3. Mahāparinibbānasuttaṃ · 3. 大般涅槃经复注
3. Mahāparinibbānasuttavaṇṇanā3. 大般涅槃经注释
§131
131. Pūjanīyabhāvato , buddhasampadañca pahāya pavattatā mahantañca taṃ parinibbānañcāti mahāparinibbānaṃ; savāsanappahānato mahantaṃ kilesakkhayaṃ nissāya pavattaṃ parinibbānantipi mahāparinibbānaṃ; mahatā kālena mahatā vā guṇarāsinā sādhitaṃ parinibbānantipi mahāparinibbānaṃ; mahantabhāvāya, dhātūnaṃ bahubhāvāya parinibbānantipi mahāparinibbānaṃ; mahato lokato nissaṭaṃ parinibbānantipi mahāparinibbānaṃ; sabbalokāsādhāraṇattā buddhānaṃ sīlādiguṇehi mahato buddhassa bhagavato parinibbānantipi mahāparinibbānaṃ; mahati sāsane patiṭṭhite parinibbānantipi mahāparinibbānanti buddhassa bhagavato parinibbānaṃ vuccati, tappaṭisaṃyuttaṃ suttaṃ mahāparinibbānasuttaṃ. Gijjhā ettha vasantīti gijjhaṃ, gijjhaṃ kūṭaṃ etassāti gijjhakūṭo, gijjhaṃ viya vā gijjhaṃ, kūṭaṃ, taṃ etassāti gijjhakūṭo, pabbato, tasmiṃ gijjhakūṭe. Tenāha ‘‘gijjhā’’tiādi. Abhiyātukāmoti ettha abhi-saddo abhibhavanattho, ‘‘abhivijānātū’’tiādīsu (dī. ni. 2.244; 3.85; ma. ni. 3.256) viyāti āha ‘‘abhibhavanatthāya yātukāmo’’ti. Vajjirājānoti ‘‘vajjetabbā ime’’tiādito pavattaṃ vacanaṃ upādāya ‘‘vajjī’’ti laddhanāmā rājāno, vajjīraṭṭhassa vā rājāno vajjirājāno. Vajjiraṭṭhassa pana vajjisamaññā tannivāsirājakumāravasena veditabbā. Rājiddhiyāti rājabhāvānugatena sabhāvena. So pana sabhāvo nesaṃ gaṇarājūnaṃ mitho sāmaggiyā loke pākaṭo, ciraṭṭhāyī ca ahosīti ‘‘samaggabhāvaṃ kathesī’’ti vuttaṃ. Anu anu taṃsamaṅgino bhāveti vaḍḍhetīti anubhāvo, anubhāvo eva ānubhāvo, patāpo, so pana nesaṃ patāpo hatthiassādivāhanasampattiyā, tattha ca susikkhitabhāvena loke pākaṭo jātoti ‘‘etena…pe… kathesī’’ti vuttaṃ. Tāḷacchiggalenāti kuñcikāchiddena. Asananti saraṃ. Atipātayissantīti atikkāmenti. Poṅkhānupoṅkhanti poṅkhassa anupoṅkhaṃ, purimasarassa poṅkhapadānugatapoṅkhaṃ itaraṃ saraṃ katvāti attho. Avirādhitanti avirajjhitaṃ. Ucchindissāmīti ummūlanavasena kulasantatiṃ chindissāmi. Ayanaṃ vaḍḍhanaṃ ayo, tappaṭikkhepena anayoti āha ‘‘avaḍḍhiyā etaṃ nāma’’nti. Vikkhipatīti vidūrato khipati, apanetīti attho.
敬重的特性与佛的圆满资具相离，此称为大涅槃；舍弃遗教而发生的乃至烦恼巨大断灭，其名圆满涅槃；于长久时日与大殊胜福德所完成者，名为圆满涅槃；于广大存在与多层次法界所现，称为圆满涅槃；于广大世界所终止者，谓之圆满涅槃；以遍一切世界之特殊性，佛陀之品行诸善特质广大圆满者，称佛陀大涅槃；以广大教法所建立者，谓之圆满涅槃；由此称佛陀涅槃为大圆满涅槃，此亦即称为「围绕大涅槃经典」的一部经文。此处“吉迦”意为蛙，蛙之巢，即蛙窝，亦有蛙若之意，此即蛙窝山。言及“蛙”等词义在此。称“阿比亚图卡莫”者，此处“阿比”谓“向”，“比汉”谓“胜”，合意为“欲获得胜解”也。《大藏经》中又云“欲获得胜解者”。“毗吉拉王”者，即言“应遵守此教”的君主，是毗吉拉邦的国王。毗吉拉邦之国王当理解为具毗吉拉臣民之王子者。所谓王力，是指国王所统摄之议会。此议会乃诸部众长议王所共集合，基于和合而在世广闻并长期存续者，被称“和合之体”。此后同体谅之称随之增长壮大，谓“感受”，是指象象等驾驭用之车资财富，其特点为善训育而于世间广为人知，故谓“以此……言”之。竹丛割者，即以腕刃割竹。座位指坐垫。“杀生”意谓超越限制。“羽毛递补”者谓以羽毛项替另一羽，乃谓改变翎毛也。无蔽者谓不羞耻。“我将砍除”指将用除根之法断绝世代。“方向资增”即增加，故此称“增”者。抛掷者谓由远处扔掷，着手之义。此段详尽释义存焉。
Gaṅgāyanti gaṅgāsamīpe. Paṭṭanagāmanti sakaṭapaṭṭanagāmaṃ. Āṇāti āṇā vattati. Aḍḍhayojananti ca tasmiṃ paṭṭane aḍḍhayojanaṭṭhānavāsino sandhāya vuttaṃ. Tatrāti tasmiṃ paṭṭane. Balavāghātajātoti uppannabalavakodho.
恒河指恒河水源或附近地区。市镇村落谓车辇聚落之地。岸运指岸运水流。两由旬者，于此市镇内两由旬远处住民，依约集会而述之。此处谓于该市镇内也。强力之怒，谓由强盛善力而生起之激烈愤怒。
Meti mayhaṃ. Gatenāti gamanena.
『我的』者，即属于我之义。『已去』者，即以行走之义。
Rājaaparihāniyadhammavaṇṇanā王不衰退法注释
§134
134.Sītaṃ vā uṇhaṃ vā natthi, tāyaṃ velāyaṃ puññānubhāvena buddhānaṃ sabbakālaṃ samasītuṇhāva utu hoti, taṃ sandhāya tathā vuttaṃ. Abhiṇhaṃ sannipātāti niccasannipātā, taṃ pana niccasannipātataṃ dassetuṃ ‘‘divasassā’’tiādi vuttaṃ. Sannipātabahulāti pacurasannipātā. Vosānanti saṅkocaṃ. ‘‘Yāvakīva’’nti ekamevetaṃ padaṃ aniyamato parimāṇavācī, kālo cettha adhippetoti āha ‘‘yattakaṃ kāla’’nti. ‘‘Vuddhiyevā’’tiādinā vuttamatthaṃ byatirekamukhena dassetuṃ ‘‘abhiṇhaṃ asannipatantā hī’’tiādi vuttaṃ. Ākulāti khubhitā, na pasannā. Bhijjitvāti vaggabandhato vibhajja visuṃ visuṃ hutvā.
寒冷或炎热皆无，此时因福德感应佛陀时时间常处于恒常凉爽或温热之分季，因而如此说。近时相会谓常聚集，此乃恒时之集会，“天之日”即指示如此恒久状态。多次聚会谓明亮聚会。缩减意谓限制。“一直”此一词于语法上用以表不定数量，时此指示“所指时段”谓此时刻也。以“增长为甚”等描述，揭示“近时聚集渐少”之意。动荡谓极为激烈而非安详。浸湿谓由制约关系割裂后分别分明。聚会之热情谓聚会之光明热烈。半分者谓邻近的限制。衰败者谓消亡。举起意谓高扬。
Sannipātabheriyāti sannipātārocanabheriyā. Aḍḍhabhuttā vāti sāmibhuttā ca. Osīdamāneti hāyamāne.
聚会之热烈意谓聚会之忽烈难耐。半则意谓接近于。消退意谓放弃。
Pubbe akatanti pubbe anibbattaṃ. Suṅkanti bhaṇḍaṃ gahetvā gacchantehi pabbatakhaṇḍa nadītitthagāmadvārādīsu rājapurisānaṃ dātabbabhāgaṃ. Balinti nipphannasassādito chabhāgaṃ, sattabhāgantiādinā laddhakaraṃ. Daṇḍanti dasavīsatikahāpaṇādikaṃ aparādhānurūpaṃ gahetabbadhanadaṇḍaṃ. Vajjidhammanti vajjirājadhammaṃ. Idāni apaññattapaññāpanādīsu tappaṭikkhepa ādīnavānisaṃse vitthārato dassetuṃ ‘‘tesaṃ apaññatta’’ntiādi vuttaṃ. Pāricariyakkhamāti upaṭṭhānakkhamā.
先时不作意谓早前未曾发生。带走意谓捧持器皿而去。在山谷、河流入口等处，皇宫众人应予分发之物。强者之子等六分财产，七分者等依序获得。杖刑谓应处于与罪相称的杖刑。毗吉拉律谓毗吉拉国王法令。现今于凭文指示诸般不定及障碍之详细，称“其不定”。侍从称照看服侍也。
Kulabhogaissariyādivasena mahatī mattā pamāṇaṃ etesanti mahāmattā, nītisatthavihite vinicchaye ṭhapitā mahāmattā vinicchayamahāmattā, tesaṃ. Dentīti niyyātenti. Sace coroti evaṃsaññino sace honti. Pāpabhīrutāya attanā kiñci avatvā. Daṇḍanītisaññite vohāre niyuttāti vohārikā, ye ‘‘dhammaṭṭhā’’ti vuccanti. Suttadharā nītisuttadharā , īdise vohāravinicchaye niyametvā ṭhapitā. Paramparābhatesu aṭṭhasu kulesu jātā agatigamanaviratā aṭṭhamahallakapurisā aṭṭhakulikā.
以家族财富、权势等而言地位尊大，其量度与标准皆具足者，称为「大臣」；被安置于依法规典籍所判决之职位上的大臣，称为「裁决大臣」，此处指他们。『给予』者，即交付、移交之义。『若是盗贼』者，即作如此认定之时。出于对罪恶的畏惧，自己不说任何话。被任命于依惩处法规所称之事务中者，称为「司法官」，即所谓「依法而住者」。通晓法规典籍者，即「持律典者」，被委派固定于此类事务裁决中。出生于八个世代相传之家族，远离四种偏袒行为，称为「八老者」，即「八族老」。
Sakkāranti upakāraṃ. Garubhāvaṃ paccupaṭṭhapetvāti ‘‘ime amhākaṃ garuno’’ti tattha garubhāvaṃ pati pati upaṭṭhapetvā. Mānentīti sammānenti, taṃ pana sammānanaṃ tesu nesaṃ attamanatāpubbakanti āha ‘‘manena piyāyantī’’ti. Nipaccakāranti paṇipātaṃ. Dassentīti ‘‘ime amhākaṃ pitāmahā , mātāmahā’’tiādinā nīcacittā hutvā garucittākāraṃ dassenti. Sandhāretunti sambandhaṃ avicchinnaṃ katvā ghaṭetuṃ.
『礼敬』者，即帮助、利益之义。『现起恭敬之心』者，即以「这些人是我们所尊敬者」的态度，反复地对他们现起恭敬之心。『尊重』者，即以礼相待；而那种礼待，以他们各自内心欢喜为前提，故说『以敬意而爱慕』。『低头礼拜』者，即顶礼叩首之义。『表现』者，即以「这些人是我们的祖父、外祖父」等，心怀谦卑，表现出尊敬的态度。『为了维系』者，即使关系不断绝、持续连结之义。
Pasayhākārassāti balakkārassa. Kāmaṃ vuddhiyā pūjanīyatāya ‘‘vuddhihāniyo’’ti vuttaṃ, attho pana vuttānukkameneva yojetabbo, pāḷiyaṃ vā yasmā ‘‘vuddhiyeva pāṭikaṅkhā, no parihānī’’ti vuttaṃ, tasmā tadanukkamena ‘‘vuddhihāniyo’’ti vuttaṃ.
『Pasayhākārassāti balakkārassa』者，谓强健有力之形体。关于欲望由增长亦应受尊敬，故有“增长者不可破坏”之义。『vuddhihāniyo』，字面为“增长毁损者”，实为误解。此处意指谓不可妄加破坏增长者，就像律典中明言“唯有增长者才可期待，不可摧毁”。故应按此义合理理解“vuddhihāniyo”为“不可害增者”。
Vipaccituṃ aladdhokāse pāpakamme, tassa kammassa vipāke vā anavasarova devatopasaggo, tasmiṃ pana laddhokāse siyā devatopasaggassa avasaroti āha ‘‘anuppannaṃ…pe… vaḍḍhentī’’ti. Eteneva anuppannaṃ sukhanti etthāpi attho veditabbo. ‘‘Balakāyassa diguṇatiguṇatādassanaṃ, paṭibhayabhāvadassana’’nti evaṃ ādinā devatānaṃ saṅgāmasīse sahāyatā veditabbā.
在恶业尚未得到成熟机会之时，以及该业的果报尚未出现之时，天神的侵扰亦无从乘隙而入；然而一旦得到机会，天神侵扰便可趁虚而入，故说『未生起的……乃至……令增长』。由此可知，『未生起的安乐』于此处亦应以同理理解其义。『以示军队实力倍增、三倍之景，以示令人生畏之态』，如此等等，天神在战阵之首的援助之情，应由此加以理解。
Anicchitanti aniṭṭhaṃ. Āvaraṇatoti nisedhanato. Yassa dhammato anapetā dhammiyāti idha ‘‘dhammikā’’ti vuttā. Migasūkarādighātāya sunakhādīnaṃ kaḍḍhitvā vanacaraṇaṃ vājo, migavā, tattha niyuttā, te vā vājenti nentīti vājikā, migavadhacārino. Cittappavattiṃ pucchati. Kāyikavācasikapayogena hi sā loke pākaṭā pakāsabhūtāti.
『Anicchitanti aniṭṭhaṃ』者，不可欲即不可取，谓不善又违戒之事。『Āvaraṇatoti nisedhanato』，意为遮护、禁止，谓戒律守护，不得违犯。若某事实中不受守戒，则谓之不护法戒，故称『dhammikā』。譬如猎人猎捕野猪等野兽，以驰骋属兽、狩猎行为示现。对心境变化之询问者，上下言语行为明显于世间。
§135
135. Devāyatanabhāvena citattā, lokassa cittīkāraṭṭhānattā ca cetiyaṃ ahosi.
135. 因具有天神圣地的性质，且为世间人们所崇敬之处，故成为圣迹。
Kāmaṃkāravasena kiñcipi na karaṇīyāti akaraṇīyā. Kāmaṃkāro pana hatthagatakaraṇavasenāti āha ‘‘aggahetabbāti attho’’ti. Abhimukhayuddhenāti abhimukhaṃ ujukameva saṅgāmakaraṇena. Upalāpanaṃ sāmaṃ dānañcāti dassetuṃ ‘‘ala’’ntiādi vuttaṃ. Bhedopi idha upāyo evāti vuttaṃ ‘‘aññatra mithubhedāyā’’ti. Yuddhassa pana anupāyatā pageva pakāsitā. Idanti ‘‘aññatra upalāpanāya, aññatra mithubhedā’’ti ca idaṃ vacanaṃ. Kathāya nayaṃ labhitvāti ‘‘yāvakīvañca…pe… no parihānī’’ti imāya bhagavato kathāya nayaṃ upāyaṃ labhitvā.
以欲乐造作为前提，不应有任何作为，谓之不可为。然欲乐造乃以手所成之行为，为此说「应为最要因」之义。所谓正面斗争，即指正面直进，以直劲之合斗行之。诽谤则常与布施等相同，欲显明故有「非」等语。虽有破坏，然此处所说之方法仅限于「非真实破坏」也。战无他法，其不依赖他途径已明显显现。此即所谓「非唯诽谤，亦非真实破坏」之语。经由说法得此策，谓：「无论何时……皆不可毁坏」由此世尊宣说之法得此用法。
Anukampāyāti vajjirājesu anuggahena. Assāti bhagavato.
「慈悲」乃扶持战士之意，是世尊之所摄持护持。
Kathanti vajjīhi saddhiṃ kātabbayuddhakathaṃ. Ujuṃ karissāmīti paṭirājāno ānetvā pākāraparikhānaṃ aññathābhāvāpādanena ujubhāvaṃ karissāmi.
讲解应于战士同心协作之战法。对方若欲直击，则将引荐阵地关卡，以免直白冲突。
Patiṭṭhitaguṇoti patiṭṭhitācariyaguṇo. Issarā sannipatantu, mayaṃ anissarā, tattha gantvā kiṃ karissāmāti licchavino na sannipatiṃsūti yojanā. Sūrā sannipatantūti etthāpi eseva nayo.
基本性质者谓基本行为性质。利叉窝人言：「当主聚会，我等非主，至何处行？」此谓不聚。亦有言当主聚者，此亦同理。
Balabherinti yuddhāya balakāyassa uṭṭhānabheriṃ.
「力吼」指战斗中军力的发起怒吼振奋。
Bhikkhuaparihāniyadhammavaṇṇanā比库不衰退法注释
§136
136. Aparihānāya hitāti aparihāniyā, na parihāyanti etehīti vā aparihāniyā, te pana yasmā aparihāniyā kārakā nāma honti, tasmā vuttaṃ ‘‘aparihānikare’’ti. Yasmā pana te parihānikarānaṃ ujupaṭipakkhabhūtā, tasmā āha ‘‘vuddhihetubhūte’’ti. Yasmā bhagavato desanā uparūpari ñāṇālokaṃ pasādentī sattānaṃ hadayandhakāraṃ vidhamati, pakāsetabbe ca atthe hatthatale āmalakaṃ viya suṭṭhutaraṃ pākaṭe katvā dasseti, tasmā vuttaṃ ‘‘candasahassaṃ…pe… kathayissāmī’’ti.
136.「不毁损之利」意谓非损害者，不致损坏之义。因彼为不损害者之制作，故称为「不毁损作因」。又因彼是毁损行为中正当异变之所成，故称为「增长之因」。世尊之教导渐渐以智慧之光明消除众生心中黑暗，如将未熟恶柑置于掌中，熟柑渐明显现，故谓「千个斟酌……将为阐明」此理。
Yasmā bhagavā ‘‘tassa brāhmaṇassa sammukhā vajjīnaṃ abhiṇhasannipātādipaṭipattiṃ kathentoyeva ayaṃ aparihāniyakathā aniyyānikā vaṭṭanissitā, mayhaṃ pana sāsane tathārūpī kathā kathetabbā, sā hoti niyyānikā vivaṭṭanissitā, yāya sāsanaṃ mayhaṃ parinibbānato parampi addhaniyaṃ assa ciraṭṭhitika’’nti cintesi, tasmā bhikkhū sannipātāpetvā tesaṃ aparihāniye dhamme desento teneva niyāmena desesi. Tena vuttaṃ ‘‘idaṃ vajjisattake vuttasadisamevā’’ti. Evaṃ saṅkhepato vuttamatthaṃ vitthārato dassento ‘‘idhāpi cā’’tiādimāha. Tattha ‘‘tato’’tiādi disāsu āgatasāsane vuttaṃ taṃ kathanaṃ. Vihārasīmā ākulā yasmā, tasmā uposathapavāraṇā ṭhitā.
因为世尊说：『在那婆罗门面前，有不加攻击的族姓人民相聚作恶的行为，这种言说是不毁坏的、不妨害因果报应的且依轮回而起；然而，在我的教法中应当作如是言说，此言说是破坏因果的和违背转变的，若因果报应自涅槃之后还有增减，则会长久存在。』世尊这样思惟，于是教导比库们，当聚会时宣说这些不毁坏法，并据此规则宣说。因此说：『此说适用于族姓人民所说的同义处』。如此简略说明本意，而又细致展现，乃说『在这里也……』等。那时『然后』等方位出现的教法中就有此说。因行者聚虑纷乱，故设有伍波萨他戒律守护。
Olīyamānakoti pāḷito, atthato ca vinassamāno. Ukkhipāpentāti paguṇabhāvakaraṇena, atthasaṃvaṇṇanena ca paggaṇhantā.
托戒（olīyamāna）称为被割断的，到头来就消灭，实质上是灭尽。抛弃戒律者，由于使福报减损，其实即通过诠释教义而承认。
Sāvatthiyaṃ bhikkhū viya pācittiyaṃ desāpetabboti (pārā. 565 vitthāravatthu). Vajjiputtakā viya dasavatthudīpanena (cūḷava. 446 vitthāravatthu). ‘‘Gihigatānīti gihipaṭisaṃyuttānī’’ti vadanti. Gihīsu gatāni, tehi ñātāni gihigatāni. Dhūmakālo etassāti dhūmakālikaṃ citakadhūmavūpasamato paraṃ appavattanato.
犹如沙瓦提的比库应当宣说悔过（巴吉帝亚），族姓子弟用十种事理明照（十义灯）作说明。所谓『归于居士』者，是指与居士联系的亲戚，称为归属居士的族属。『尘世黑暗时』即指尘世黑暗之时，世间乱象未息，未来难转变法运。
Thirabhāvappattāti sāsane thirabhāvaṃ anivattitabhāvaṃ upagatā. Therakārakehīti therabhāvasādhakehi sīlādiguṇehi asekkhadhammehi. Bahū rattiyoti pabbajitā hutvā bahū rattiyo jānanti. Sīlādiguṇesu patiṭṭhāpanameva sāsane pariṇāyakatāti āha ‘‘tīsu sikkhāsu pavattentī’’ti.
所谓三种坚定，是指佛法中不动摇、不变动的性质已然生起。所谓由长老们发起的，借以修行菩萨法，具足戒及诸功德成就无瑕的法。很多夜晚出家后牢记修持戒律及功德，世尊称之为三学正行。
Ovādaṃ na denti abhājanabhāvato. Paveṇīkathanti ācariyaparamparābhataṃ sammāpaṭipattidīpanaṃ dhammakathaṃ. Sārabhūtaṃ dhammapariyāyanti samathavipassanāmaggaphalasampāpanena sārabhūtaṃ bojjhaṅgakosallaanuttarasītībhāvaadhicittasuttādidhammatantiṃ.
此处不说奉献与离舍的话，是为纯正劝勉。历代师承述说，如实明示正行的佛法教诲。称之为圆满，该佛法并不是附带而是无上智慧的正见与智慧，包含止观双运及觉支的究竟妙义。
Punabbhavadānaṃ punabbhavo uttarapadalopena. Itareti ye na paccayavasikā na āmisacakkhukā, te na gacchanti taṇhāya vasaṃ.
复世生轮回，即以寿命的终结为界。其余者，即非依因际缘、无欲界眼识的人，不会沉溺于渴爱束缚。
Āraññakesūti araññabhāgesu araññapariyāpannesu. Nanu yattha katthacipi taṇhā sāvajjā evāti codanaṃ sandhāyāha ‘‘gāmantasenāsanesu hī’’tiādi, tena ‘‘anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato’’ti ettha vuttasinehādayo viya āraññakesu senāsanesu sālayatā sevitabbapakkhiyā evāti dasseti.
“于林中居者”者，谓居于密林地带，被森林围绕之处。就此处言，虽或有渴爱之分，然皆为正法所摄，故于乡野军营、寺院等所说“镇静清净”，此即指于林中居处所实现的依止诸善法，应广行护持。所谓“情爱烦恼”等于此处，如同林中渴望安住的营地，应奉行适合修行的忠诚之法。
Attanāvāti sayameva, tena parehi anussāhitānaṃ saraseneva anāgatānaṃ pesalānaṃ bhikkhūnaṃ āgamanaṃ, āgatānañca phāsuvihāraṃ paccāsisantīti dasseti. Iminā nīhārenāti imāya paṭipattiyā. Aggahitadhammaggahaṇanti aggahitassa pariyattidhammassa uggahaṇaṃ. Gahitasajjhāyakaraṇanti uggahitassa suṭṭhu atthacintanaṃ. Cintanattho hi sajjhāyasaddo.
“自身”者，指自身正行，如同师长以身作则者，示范后世尚未至者之道，护念刚入僧团比库，使到者得安住清净之处。此乃依本法修习的安静安穩之理。由此使行者安住其规行，即谓严持正法之体现，能善思虑、勤修正法。思虑即谓师讷之声音。
Entīti upagacchanti. Nisīdanti āsanapaññāpanādinā.
“至”者，即到达，坐下，如是行座位之示现。
§137
137. Āramitabbaṭṭhena kammaṃ ārāmo. Kamme ratā, na ganthadhure, vāsadhure vāti kammaratā, anuyuttāti tapparabhāvena punappunaṃ pasutā. Iti kātabbakammanti taṃ taṃ bhikkhūnaṃ kātabbaṃ uccāvacakammaṃ cīvaravicāraṇādi. Tenāha ‘‘seyyathida’’ntiādi. Upatthambhananti dupaṭṭatipaṭṭādikaraṇaṃ. Tañhi paṭhamapaṭalādīnaṃ upatthambhanakāraṇattā tathā vuttaṃ. Yadi evaṃ kathaṃ ayaṃ kammarāmatā paṭikkhittāti āha ‘‘ekacco hī’’tiādi.
戒律第137条所说之工作为“居所”，意谓众僧所从事之工作必须专精，非为烦劳或杂乱。所谓“业精于勤，荒于嬉戏”，谓不断精进而非懈怠。此工作即各比库所应尽之本分，如法裁制僧衣等。于是明说“如是说者”。“护持”谓后续依序次条理所护持之事。首条条文即是护持之缘故。若此守护未行，便生“有人”之非正态，该言明“某人确实如此”的谤言。
Karonto yevāti yathāvuttatiracchānakathaṃ kathentoyeva. Atiracchānakathābhāvepi tassa tattha tapparabhāvadassanatthaṃ avadhāraṇavacanaṃ. Pariyantakārīti sapariyantaṃ katvā vattā. ‘‘Pariyantavatiṃ vācaṃ bhāsitā’’ti (dī. ni. 1.9, 194) hi vuttaṃ. Appabhasso vāti parimitakathoyeva ekantena kathetabbasseva kathanato. Samāpattisamāpajjanaṃ ariyo tuṇhībhāvo.
“作业”谓其诉述依理，若非依理即属夸诞无据。此无理说即显露懈怠之病，亦为劝诫之辞。所谓“环绕”即为完毕、终结。典籍中云“以完结之语终止谈论”。“光洁不明”谓言语受限，且应只以一言一行明确表达。修行应以到达定寂为目的。
Niddāyatiyevāti niddokkamane anādīnavadassī niddāyatiyeva. Iriyāpathaparivattanādinā na naṃ vinodeti.
“休止”者，谓非由外界因素所扰乱所致，乃内心自然之休歇，不受路途奔波等干扰。故称休止，实指无忧无扰之静止状态。
Evaṃ saṃsaṭṭho vāti vuttanayena gaṇasaṅgaṇikāya saṃsaṭṭho eva viharati.
如此聚集者，以言谈之法聚集者，乃至于聚集者自身而住。
Dussīlā pāpicchā nāmāti sayaṃ nissīlā asantaguṇasambhāvanicchāya samannāgatattā pāpā lāmakā icchā etesanti pāpicchā.
名为不善行者者，即自不善、无正行、具不善资质者，是恶念的拥有者，这些即谓恶欲。
Pāpapuggalehi mettikaraṇato pāpamittā. Tehi sadā saha pavattanena pāpasahāyā. Tattha ninnatādinā tadadhimuttatāya pāpasampavaṅkā.
因恶人的相互结为敌对，彼此常随同起恶，共行恶道，由此因屈辱等而生恶的偏差不正。
§138
138. Saddhā etesaṃ atthīti saddhāti āha ‘‘saddhāsampannā’’ti. Āgamanīyapaṭipadāya āgatasaddhā āgamanīyasaddhā, sā sātisayā mahābodhisattānaṃ paropadesena vinā saddheyyavatthuṃ aviparītato ogāhetvā adhimuccanatoti āha ‘‘sabbaññubodhisattānaṃ hotī’’ti. Saccapaṭivedhato āgatasaddhā adhigamasaddhā surabandhādīnaṃ (dī. ni. aṭṭha. 3.118; dha. pa. aṭṭha. 1.suppabuddhakuṭṭhivatthu; udā. aṭṭha. 43) viya. ‘‘Sammāsambuddho bhagavā’’tiādinā buddhādīsu uppajjanakapasādo pasādasaddhā mahākappinarājādīnaṃ (a. ni. aṭṭha. 1.1.231; dha. pa. aṭṭha. 1.mahākappinattheravatthu; theragā. aṭṭha. 2.mahākappinattheragāthāvaṇṇanā, vitthāro) viya. ‘‘Evameta’’nti okkantitvā pakkhanditvā saddahanavasena kappanaṃ okappanaṃ. Duvidhāpīti pasādasaddhāpi okappanasaddhāpi. Tattha pasādasaddhā aparaneyyarūpā hoti savanamattena pasīdanato. Okappanasaddhā saddheyyavatthuṃ ogāhetvā anupavisitvā ‘‘evameta’’nti paccakkhaṃ karontī viya pavattati. Tenāha ‘‘saddhādhimutto vakkalittherasadiso hotī’’ti. Tassa hīti okappanasaddhāya samannāgatassa. Hirī etassa atthīti hiri, hiri mano etesanti hirimanāti āha ‘‘pāpa…pe… cittā’’ti. Pāpato ottappenti ubbijjanti bhāyantīti ottappī.
138．信心于此意而言，所谓信心者谓「具信心者」。凭依遣入之修行而得的信心，称为能遣入之信；此乃因大觉悟勇士们施教而得，若无此信，不能生起，因逆反而遭摧毁者。谓「诸般智觉勇士皆具此信」，此基于真理证知所来获得的信称为证得信，如束缚缚止等（见经文出处）所示。释迦如来及诸佛出现，因其无生资质所生的恭敬信，谓为恭敬信，如大咖毕那王者等（见经文出处）所示。谓此信若有抵触或否认，乃由迷惑之信引起辩驳。信分为二种：恭敬信与迷惑信。彼处恭敬信为不可违逆之形态，唯以闻具所得的信心而有效依存；迷惑信则不具信德根基，否认或辩驳而起，常言「信心坚固如长老法师所示」。其中之「惭愧」意谓害羞心、羞辱心，故言「恶念之心」，由恶恶而生畏惧顾虑，谓为畏怖心。
Bahu sutaṃ suttageyyādi etenāti bahussuto, sutaggahaṇaṃ cettha nidassanamattaṃ dhāraṇaparicayaparipucchānupekkhanadiṭṭhinijjhānānaṃ pettha icchitabbattā. Savanamūlakattā vā tesampi taggahaṇeneva gahaṇaṃ daṭṭhabbaṃ. Atthakāmena pariyāpuṇitabbato, diṭṭhadhammikādipurisatthasiddhiyā pariyattabhāvato ca pariyatti, tīṇi piṭakāni. Saccappaṭivedho saccānaṃ paṭivijjhanaṃ. Tadapi bāhusaccaṃ yathāvuttabāhusaccakiccanipphattito. Pariyatti adhippetā saccapaṭivedhāvahena bāhusaccena bahussutabhāvassa idha icchitattā. Soti pariyattibahussuto. Catubbidho hoti pañcamassa pakārassa abhāvato. Sabbatthakabahussutoti nissayamuccanakabahussutādayo viya padesiko ahutvā piṭakattaye sabbatthakameva bāhusaccasabbhāvato sabbassa atthassa kāyanato kathanato sabbatthakabahussuto. Te idha adhippetā paṭipattipaṭivedhasaddhammānaṃ mūlabhūte pariyattisaddhamme suppatiṭṭhitabhāvato.
多闻者即多所闻知者，如此谓多闻。此处多闻指对闻集的理解，仅示意对记忆相续与追溯修习的思维意乐。若以听闻为基础，亦应以相应能力来掌握。为达义理，当完整了知教法之成就、教行之善具、三藏之完善。真理显现即是真理的显知，且多言多闻为多真理争执完成之所作。教法有赖真理显现而生多言多闻，此即多闻意。此处多闻为修学中所依擎而立，真实法义得以正住。
Āraddhanti paggahitaṃ. Taṃ pana duvidhampi vīriyārambhavibhāgena dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Tattha ekakāti ekākino, vūpakaṭṭhavihārinoti attho.
开始后便取得了。此处也为显示两种努力开始之分，称“如是”等言随之言及。其「一」意谓单一者，亦即单独独处者之意。
Pucchitvāti parato pucchitvā. Sampaṭicchāpetunti ‘‘tvaṃ asukanāmo’’ti vatvā tehi ‘‘āmā’’ti paṭijānāpetunti attho. Evaṃ cirakatādianussaraṇasamatthasatinepakkānaṃ appakasireneva satisambojjhaṅgabhāvanāpāripūriṃ gacchatīti dassanatthaṃ ‘‘evarūpe bhikkhū sandhāyā’’ti vuttaṃ. Tenevāha ‘‘apicā’’tiādi.
“询问”的意思是问别人。这里也有“催促”，例如说“你这未曾发热的”，通过这些话语来催促他们回答。这就是说，像长期修习记忆力的充分具足者中所说的“在念觉支的修习圆满中前进”的意思。为说明这一点，有言“依此方式比库互相约定”。也是这样说“另外还有”等等。
§139
139. Bujjhati etāyāti ‘‘bodhī’’ti laddhanāmāya sammādiṭṭhiādidhammasāmaggiyā aṅgoti bojjhaṅgo, pasattho, sundaro vā bojjhaṅgo sambojjhaṅgo. Upaṭṭhānalakkhaṇoti kāyavedanācittadhammānaṃ asubhadukkhāniccānattabhāvasallakkhaṇasaṅkhātaṃ ārammaṇe upaṭṭhānaṃ lakkhaṇaṃ etassāti upaṭṭhānalakkhaṇo. Catunnaṃ ariyasaccānaṃ pīḷanādippakārato vicayo upaparikkhā lakkhaṇaṃ etassāti pavicayalakkhaṇo. Anuppannā kusalānuppādanādivasena cittassa paggaho paggaṇhanaṃ lakkhaṇaṃ etassāti paggahalakkhaṇo. Pharaṇaṃ vipphārikatā lakkhaṇaṃ etassāti pharaṇalakkhaṇo. Upasamo kāyacittapariḷāhānaṃ vūpasamanaṃ lakkhaṇaṃ etassāti upasamalakkhaṇo. Avikkhepo vikkhepaviddhaṃsanaṃ lakkhaṇaṃ etassāti avikkhepalakkhaṇo. Līnuddhaccarahite adhicitte pavattamāne paggahaniggahasampahaṃsanesu abyāvaṭattā ajjhupekkhanaṃ paṭisaṅkhānaṃ lakkhaṇaṃ etassāti paṭisaṅkhānalakkhaṇo.
第139条“能觉”者，是指以“觉悟”这一恰当名号称呼的具正见等法的和合部分——觉支，这种觉支是清净、美丽的觉支。所谓“守护相”是指身感受心法的“不净、苦、无常、无我”的性质为根本的境缘守护相。四圣谛因苦难之始而分辨查检的相是分别检验相。未生善法未发起等种种不生的相，这是心的分别受摄相。堕落分散的相是心的堕落相。身心劳苦的止息相是止息相。不断动摇且动摇纷乱的相是无摇动相。不退转、无退转、无流失，在不散乱的高心中发生的分别、受摄与断除，这就是反念相。
Catūhi kāraṇehīti satisampajaññaṃ, muṭṭhassatipuggalaparivajjanā, upaṭṭhitassatipuggalasevanā, tadadhimuttatāti imehi catūhi kāraṇehi. Chahi kāraṇehīti paripucchakatā, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, tadadhimuttatāti imehi chahi kāraṇehi. Mahāsatipaṭṭhānavaṇṇanāyaṃ pana ‘‘sattahi kāraṇehī’’ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) vakkhati, taṃ gambhīrañāṇacariyāpaccavekkhaṇāti imaṃ kāraṇaṃ pakkhipitvā veditabbaṃ. Navahi kāraṇehīti apāyabhayapaccavekkhaṇā, gamanavīthipaccavekkhaṇā, piṇḍapātassa apacāyanatā, dāyajjamahattapaccavekkhaṇā, satthumahattapaccavekkhaṇā, sabrahmacārīmahattapaccavekkhaṇā, kusītapuggalaparivajjanā, āraddhavīriyapuggalasevanā, tadadhimuttatāti imehi navahi kāraṇehi. Mahāsatipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) pana ānisaṃsadassāvitā, jātimahattapaccavekkhaṇāti imehi saddhiṃ ‘‘ekādasā’’ti vakkhati. Dasahi kāraṇehīti buddhānussati, dhammānussati, saṅghasīlacāgadevatāupasamānussati, lūkhapuggalaparivajjanā, siniddhapuggalasevanā, tadadhimuttatāti imehi dasahi. Mahāsatipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) pana pasādaniyasuttantapaccavekkhaṇāya saddhiṃ ‘‘ekādasā’’ti vakkhati. Sattahi kāraṇehīti paṇītabhojanasevanatā , utusukhasevanatā, iriyāpathasukhasevanatā, majjhattapayogatā, sāraddhakāyapuggalaparivajjanatā , passaddhakāyapuggalasevanatā, tadadhimuttatāti imehi sattahi. Dasahi kāraṇehīti vatthuvisadakiriyā, indriyasamattapaṭipādanā, nimittakusalatā, samaye cittassa paggahaṇaṃ, samaye cittassa niggahaṇaṃ, samaye cittassa sampahaṃsanaṃ, samaye cittassa ajjhupekkhanaṃ, asamāhitapuggalaparivajjanaṃ, samāhitapuggalasevanaṃ, tadadhimuttatāti imehi dasahi kāraṇehi. Mahāsatipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) pana ‘‘jhānavimokkhapaccavekkhaṇā’’ti iminā saddhiṃ ‘‘ekādasahī’’ti vakkhati. Pañcahi kāraṇehīti sattamajjhattatā, saṅkhāramajjhattatā, sattasaṅkhārakelāyanapuggalaparivajjanā, sattasaṅkhāramajjhattapuggalasevanā, tadadhimuttatāti imehi pañcahi kāraṇehi. Yaṃ panettha vattabbaṃ, taṃ mahāsatipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) āgamissati. Kāmaṃ bodhipakkhiyadhammā nāma nippariyāyato ariyamaggasampayuttā eva niyyānikabhāvato. Suttantadesanā nāma pariyāyakathāti ‘‘iminā vipassanā…pe… kathesī’’ti vuttaṃ.
四因者是指念觉知、离浊念行、侍念人、遵命，这四者为因。六因者是指质疑、事理澄清、根门调伏、愚者远离、智者接近、进一步遵命，这六者为因。关于大念处论中讲“七因”（见《长部尼诀》二卷三百八十五页、《中部尼诀》一卷一百一十八页），这是说应凭深厚智慧行路来反观这因。九因者是指观地、观路、布施宏法、佛陀伟大、比库尼伟大、善人远离、勇猛者接近等等九因。十一因在大念处论中被解释为“十一项”。十因是佛陀念诵、法念诵、僧团道德布施奉献、污秽者远离、坚定者接近等十项。十一因也讲成是“禅定与解脱的反观”。五因是中道、中断行、执著断除者远离、执著断除者接近等五项。这里所述之义，是将在大念处论中出现之内容。欲界的正觉世谛名为无余而圆满的圣道。经文之阐释乃是讲此“以此观照……修习”等开示。
§140
140. Tebhūmake saṅkhāre ‘‘aniccā’’ti anupassati etāyāti aniccānupassanā, tathā pavattā vipassanā, sā pana yasmā attanā sahagatasaññāya bhāvitāya vibhāvitā eva hotīti vuttaṃ ‘‘aniccānupassanāya saddhiṃ uppannasaññā’’ti. Saññāsīsena vāyaṃ vipassanāya eva niddeso. Anattasaññādīsupi eseva nayo. Lokiyavipassanāpi honti, yasmā ‘‘anicca’’ntiādinā tā pavattantīti. Lokiyavipassanāpīti pi-saddena missakāpettha santīti atthato āpannanti atthāpattisiddhamatthaṃ niddhāretvā sarūpato dassetuṃ ‘‘virāgo’’tiādi vuttaṃ. Tattha āgatavasenāti tathā āgatapāḷivasena ‘‘virāgo nirodho’’ti hi tattha nibbānaṃ vuttanti idha ‘‘virāgasaññā, nirodhasaññā’’ti vuttasaññā nibbānārammaṇāpi siyuṃ. Tena vuttaṃ ‘‘dve lokuttarāpi hontī’’ti.
第140条“在三界的行”为“无常观”，是称谓修习的无常观照，也称为现在所起观看。此是观行因自身内现记忆而生起和显现，故有句言“与无常观应同起现行”。此说中“行相”即指此般观行。无我观亦同理。世俗观照也是，因为“无常”等法在三界中仍起。所谓世俗观即为俗称，实则指对根本义理的应证，故会说“离欲”等，指向离欲等解脱义理。这里“应来的地方”是谓，经中所谓“涅槃”，此中用于指“离欲心识、灭心识”等涅槃境界、这是“涅槃境识”的缘起故有所说“彼处必有双超越者”。
§141
141. Mettā etassa atthīti mettaṃ, cittaṃ. Taṃsamuṭṭhānaṃ kāyakammaṃ mettaṃ kāyakammaṃ. Esa nayo sesadvayepi. Imānipi mettākāyakammādīni bhikkhūnaṃ vasena āgatāni tesaṃ seṭṭhaparisabhāvato. Yathā pana bhikkhūsupi labbhanti, evaṃ gihīsupi labbhanti catuparisasādhāraṇattāti taṃ dassento ‘‘bhikkhūnañhī’’tiādimāha. Kāmaṃ ādibrahmacariyakadhammassavanenapi mettākāyakammāni labbhanti, nippariyāyato pana cārittadhammassavanena ayamattho icchitoti dassento ‘‘ābhisamācārikadhammapūraṇa’’nti āha. Tepiṭakampi buddhavacanaṃ paripucchanaatthakathanavasena pavattiyamānaṃ hitajjhāsayena pavattitabbato.
第141条“慈心者”为心。由此生起的身业即为慈心身业。此说也涵盖余二所说。即便是比库也有这些慈心身业的随行，因其是最高的同伴。正如诸比库所获，世人亦同获此四共通者。若论欲界及最高生活行为的闻修中，也得慈心身业，然欲界不圆满的行为闻修中未得此满，故谓“圆满恭敬法修习”。此三藏之教诠，是正理教义并发智慧，出于善心说法所为。
Āvīti pakāsaṃ, pakāsabhāvo cettha yaṃ uddissa taṃ kāyakammaṃ karīyati, tassa sammukhabhāvatoti āha ‘‘sammukhā’’ti. Rahoti appakāsaṃ, appakāsatā ca yaṃ uddissa taṃ kāyakammaṃ karīyati, tassa paccakkhābhāvatoti āha ‘‘parammukhā’’ti. Sahāyabhāvagamanaṃ tesaṃ purato. Ubhayehīti navakehi, therehi ca.
“现显”即显现；显现的性质是指行为者当面为其所行之身业。故称“当面非隐”。“隐”即不显现，隐匿性是指行为者背后为所行之身业。故称“背面为隐”。彼二行为如同给养的帮助。此为九位长老与比库论述之义。
Paggayhāti paggaṇhitvā uccaṃ katvā.
接受后，将其收纳，举至高处。
Kāmaṃ mettāsinehasiniddhānaṃ nayanānaṃ ummīlanā, pasannena mukhena olokanañca mettaṃ kāyakammameva, yassa pana cittassa vasena nayanānaṃ mettāsinehasiniddhatā, mukhassa ca pasannatā, taṃ sandhāya vuttaṃ ‘‘mettaṃ manokammaṃ nāmā’’ti.
这里讲的是眼睛对爱欲、慈爱等情感的消退，以及用祥和愉悦的面容去观察身体行为。若因心念安住而生起眼睛对慈爱、亲爱等之消退，且面容祥和安详，则称之为“慈的心业”。
Lābhasaddo kammasādhano ‘‘lābhāvata, lābho laddho’’tiādīsu viya, so cettha ‘‘dhammaladdhā’’ti vacanato atītakālikoti āha ‘‘cīvarādayo laddhapaccayā’’ti. Dhammato āgatāti dhammikā. Tenāha ‘‘dhammaladdhā’’ti. Imameva hi atthaṃ dassetuṃ ‘‘kuhanādī’’tiādi vuttaṃ. Cittena vibhajanapubbakaṃ kāyena vibhajananti mūlameva dassetuṃ ‘‘evaṃ cittena vibhajana’’nti vuttaṃ, tena cittuppādamattenapi paṭivibhāgo na kātabboti dasseti. Appaṭivibhattanti bhāvanapuṃsakaniddeso, appaṭivibhattaṃ vā lābhaṃ bhuñjatīti kammaniddeso eva.
『利益』一词表示功德成果，仿佛习业之得等。此处用“法得”一词，意指已获得庄严等功德。因为衣服等是靠法得来，所以称为“法得”。巴利文以“洞穴”等比喻说明此理。关于心念先分配再由身体分配，根本说是为显示“心念之分配”，故不应由身体分配来说明。所谓“不分配”是修学者所指，意谓不因功德分享而享受利益，传达业的教义。
Taṃtaṃ neva gihīnaṃ deti attano ājīvasodhanatthaṃ. Na attanā bhuñjatīti attanāva na paribhuñjati ‘‘mayhaṃ asādhāraṇabhogitā mā hotū’’ti. ‘‘Paṭiggaṇhanto ca…pe… passatī’’ti iminā tassa lābhassa tīsupi kālesu sādhāraṇato ṭhapanaṃ dassitaṃ. ‘‘Paṭiggaṇhanto ca saṅghena sādhāraṇaṃ hotū’’ti iminā paṭiggahaṇakālo dassito, ‘‘gahetvā…pe… passatī’’ti iminā paṭiggahitakālo, tadubhayaṃ pana tādisena pubbābhogena vinā na hotīti atthasiddho purimakālo. Tayidaṃ paṭiggahaṇato pubbe vassa hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggahessāmī’’ti. Paṭiggaṇhantassa hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggaṇhāmī’’ti. Paṭiggahetvā hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggahitaṃ mayā’’ti evaṃ tilakkhaṇasampannaṃ katvā laddhalābhaṃ osānalakkhaṇaṃ avikopetvā paribhuñjanto sādhāraṇabhogī, appaṭivibhattabhogī ca hoti.
此种利益决不由家人给予以维持生活。若不由自身享用，即表示自己不乘用，亦不分享给他人，意思是“愿我不特别享受”。文中引用“接受者……观察者”说明此利益在三期内普遍设立。“接受者是众僧所共”的说法，表明接受时点；“拿取者是观察者”的说法，说明拿取时点。前代所成此规，不能无此前享用，业已成立。此乃接受时之三期，分别为“我愿使其为众僧共用”、“我接受此共用”、“我已拿取此共用”。因此，具三标志而于获得的利益上不揉染愤怒，享受此共用者，即为普遍共享者，非分别享用者。
Imaṃ pana sāraṇīyadhammanti imaṃ catutthaṃ saritabbayuttadhammaṃ. Na hi…pe… gaṇhanti, tasmā sādhāraṇabhogitā eva dussīlassa natthīti ārambhopi tāva na sambhavati, kuto pūraṇanti adhippāyo. ‘‘Parisuddhasīlo’’ti iminā lābhassa dhammikabhāvaṃ dasseti. ‘‘Vattaṃ akhaṇḍento’’ti iminā appaṭivibhattabhogitaṃ, sādhāraṇabhogitañca dasseti. Sati pana tadubhaye sāraṇīyadhammo pūrito eva hotīti āha ‘‘pūretī’’ti. ‘‘Odissakaṃkatvā’’ti etena anodissakaṃ katvā pituno, ācariyupajjhāyādīnaṃ vā therāsanato paṭṭhāya dentassa sāraṇīyadhammoyeva hotīti. Sāraṇīyadhammo panassa na hotīti paṭijagganaṭṭhāne odissakaṃ katvā dinnattā. Tenāha ‘‘palibodhajagganaṃ nāma hotī’’tiādi. Yadi evaṃ sabbena sabbaṃ sāraṇīyadhammapūrakassa odissakadānaṃ na vaṭṭatīti? No na vaṭṭati yuttaṭṭhāneti dassento ‘‘tena panā’’tiādimāha. Gilānādīnaṃ odissakaṃ katvā dānaṃ appaṭivibhāgapakkhikaṃ ‘‘asukassa na dassāmī’’ti paṭikkhepassa abhāvato. Byatirekappadhāno hi paṭivibhāgo. Tenāha ‘‘avasesa’’ntiādi. Adātumpīti pi-saddena dātumpi vaṭṭatīti dasseti, tañca kho karuṇāyanavasena, na vattapūraṇavasena.
此即了知利法者所应守之第四净法。不能因为……而破坏，故此唯有普遍共享者方可，恶人无此份，亦不可建立霸权。“清净戒行”一语体现了此利益的法性；“无分别享用”一语显示了普遍共享。正念存在时，此法则得以圆满，所以称为“圆满者”。“不指明付出者”是因与师长等众长老设立此利益之缘故，以付托转让形式予之。若非法令者，付托时即成破坏，故称为“破坏俱现之物”。若一切皆以圆满者之付托，则此处不应设付托。然因对病患等之付托为非分别享用，“非付托分割”论由此产生。分割乃是分别享用之要点，故称“剩余”等。用“施”字表明一定要施赠，同时以悲心为缘，非以求满为缘。
Susikkhitāyāti sāraṇīyadhammapūraṇavidhimhi suṭṭhu sikkhitāya, sukusalāyāti attho. Idāni tassā kosallaṃ dassetuṃ ‘‘susikkhitāya hī’’tiādi vuttaṃ. ‘‘Dvādasahi vassehi pūrati, na tato ora’’nti iminā tassa duppūraṇaṃ dasseti. Tathā hi so mahapphalo mahānisaṃso, diṭṭhadhammikehipi tāva garutarehi phalānisaṃsehi ca anugato. Taṃsamaṅgī ca puggalo visesalābhī ariyapuggalo viya loke acchariyabbhutadhammasamannāgato hoti. Tathā hi so duppajahaṃ dānamayassa, sīlamayassa ca puññassa paṭipakkhadhammaṃ sudūre vikkhambhitaṃ katvā suvisuddhena cetasā loke pākaṭo paññāto hutvā viharati, tassimamatthaṃ byatirekato, anvayato ca vibhāvetuṃ ‘‘sace hī’’tiādi vuttaṃ, taṃ suviññeyyameva.
“修学圆满”指在圆满利益法中已被妥善训练，意谓身心之善法圆满。现今此能表示文意：“修学圆满”“十二年后才填满”，说明填满之艰难。此人果报结果殊胜伟大，对有见法者亦具更大胜利，堪称特殊成就者，如圣者般具神异功德。此人虽陷于不良施行、戒律之不善业，却于高远处披露法义，慧眼明显，因此应从文义分析“若……则……”等语句，方可得正确明了之理解。
Idāni ye samparāyike, diṭṭhadhammike ca ānisaṃse dassetuṃ ‘‘eva’’ntiādi vuttaṃ. Neva issā, na macchariyaṃ hoti cirakālabhāvanāya vidhutabhāvato. Manussānaṃ piyo hoti pariccāgasīlatāya visuddhattā. Tenāha ‘‘dadaṃ piyo hoti bhajanti naṃ bahū’’tiādi (a. ni. 5.34). Sulabhapaccayo hoti dānavasena uḷārajjhāsayānaṃ paccayalābhassa idhānisaṃsabhāvato dānassa. Pattagataṃ assa diyyamānaṃna khīyati pattagatavasena dvādasavassikassa mahāpattassa avicchedena pūritattā. Aggabhaṇḍaṃ labhati devasikaṃ dakkhiṇeyyānaṃ aggato paṭṭhāya dānassa dinnattā. Bhayevā…pe… āpajjanti deyyapaṭiggāhakavikappaṃ akatvā attani nirapekkhacittena cirakālaṃ dānapūratāya pasāditacittattā.
现在，那些有前世观的人、持有见解断见的人，针对功德成熟所现的结果，常说“正是如此”等语。此处的“正是如此”等语，绝无嫉妒心，也无贪恋烦恼，乃因长期修习断恶修善之功德成熟所致。对人类而言，因其出离戒行的清净而受喜爱。故有云：“给予者受喜，众人亲近”等说（经句略）。于此地施与，因其施予果报之条件容易成就，故施与者得利。所布施衣物永不缺乏，如同经过十二年的不断累积，成就大衣具的圆满恆常。布施得以如天界宝物般稳固，恰如天神护持的贡品。即使因恐惧而有所迟疑，受施者亦不敢胡思乱想，心志平寂，长久感受布施圆满的欢喜。
Tatrāti tesu ānisaṃsesu vibhāvetabbesu. Imāni taṃ dīpanāni vatthūni kāraṇāni. Alabhantāpīti amahāpuññatāya na lābhino samānāpi. Bhikkhācāramaggasabhāganti sabhāgaṃ tabbhāgiyaṃ bhikkhācāramaggaṃ jānanti.
在此，应分别观察这些功德所成就的条件。这些条件，便是功德成熟之因。所不获者，乃失诸大功德所生平等之报。比库受戒道途之分，所谓分、合受戒道，皆知其义理。
Anuttarimanussadhammattā, therānaṃ saṃsayavinodanatthañca ‘‘sāraṇīyadhammo me bhante pūrito’’ti āha. Tathā hi dutiyavatthusmimpi therena attā pakāsito. Manussānaṃ piyatāya, sulabhapaccayatāyapi idaṃ vatthumeva. Pattagatākhīyanassa pana visesaṃ vibhāvanato ‘‘idaṃ tāva…pe… ettha vatthu’’nti vuttaṃ.
为了断除长老们的疑惑，并体现无上人法真实，长老们说：“尊者，请看我的法器已圆满。”第二条件亦由长老们自身显现。如对人类的亲爱、功德圆满易于成就，亦是此条件之理。针对终身衣物耗损的特别观照，则有“这正是……此处条件”等语。
Giribhaṇḍamahāpūjāyāti cetiyagirimhi sakalalaṅkādīpe, yojanappamāṇe samudde ca nāvāsaṅghāṭādike ṭhapetvā dīpapupphagandhādīhi kariyamānamahāpūjāyaṃ. Pariyāyenapīti lesenapi. Anucchavikanti sāraṇīyadhammapūraṇatopi idaṃ yathābhūtappavedanaṃ tumhākaṃ anucchavikanti attho.
称谓为山宝大供，是指于佛塔山上，以各种华灯和彩饰供养，或在规模如海般广阔的区域，布置船队灯饰等，以及以灯花芳香等展开的大规模供养。所谓环绕而行，则略称此义。所谓真心敬信者，意指如实具足功德而生信心，称之为“你们的真心敬信者”，此为其含义。
Anārocetvāva palāyiṃsu corabhayena. ‘‘Attano dujjīvikāyā’’ti ca vadanti.
他们没有要求而逃逸，因害怕盗贼，言说“这是自己贫穷的生活”。
Vaṭṭissatīti kappissati. Therī sāraṇīyadhammapūrikā ahosi, therassa pana sīlatejeneva devatā ussukkaṃ āpajji.
“将会轮转生死”，这就是说。女长老即成为真信心充满者，而男长老则因比库戒净洁，自然获得天神鼓励。
Natthi etesaṃ khaṇḍanti akhaṇḍāni. Taṃ pana nesaṃ khaṇḍaṃ dassetuṃ ‘‘yassā’’tiādi vuttaṃ. Tattha upasampannasīlānaṃ uddesakkamena ādi antā veditabbā. Tenāha ‘‘sattasū’’tiādi. Anupasampannasīlānaṃ pana samādānakkamenapi ādi antā labbhanti. Pariyante chinnasāṭako viyāti vatthante, dasante vā chinnavatthaṃ viya, visadisūdāharaṇaṃ cetaṃ ‘‘akhaṇḍānī’’ti imassa adhigatattā. Evaṃ sesānipi udāharaṇāni. Khaṇḍitabhinnatā khaṇḍaṃ, taṃ etassa atthīti khaṇḍaṃ, sīlaṃ. ‘‘Chidda’’ntiādīsupi eseva nayo. Vemajjhe bhinnaṃ vinivijjhanavasena visabhāgavaṇṇena gāvī viyāti sambandho. Sabalarahitāni asabalāni. Tathā akammāsāni. Sīlassa taṇhādāsabyato mocanaṃ vivaṭṭūpanissayabhāvāpādanaṃ. Yasmā ca taṃsamaṅgīpuggalo serī sayaṃvasī bhujisso nāma hoti, tasmāpi bhujissāni. Tenevāha ‘‘bhujissabhāvakāraṇatobhujissānī’’ti. Suparisuddhabhāvena pāsaṃsattā viññupasatthāni. Imināhaṃ sīlena devo vā bhaveyyaṃ, devaññataro vā, tattha ‘‘nicco dhuvo sassato’’ti, ‘‘sīlena suddhī’’ti ca evaṃ ādinā taṇhādiṭṭhīhi aparāmaṭṭhattā. ‘‘Ayaṃ te sīlesu doso’’ti catūsupi vipattīsu yāya kāyaci vipattiyā dassanena parāmaṭṭhuṃ anuddhaṃsetuṃ. Samādhisaṃvattanappayojanāni samādhisaṃvattanikāni.
这些俱舍并非整体不可破坏的。至于某一部分的呈现，则有“以何者为……”等说法。在这里，应从具足戒律者的所指目的，分别了解起初和终结。因此谓之“七素”等。而未具足戒律者，以实得为准，也可知起初和终结。像环绕、截断、敞开、收束等，犹如断开的织物，显明诠释则称为“非整体”。对余类亦如是列举。被断开、分离即是部分，此为其义，谓之戒。‘切断’等词亦采用相同的指导原则。中间断开，如水牛分区颜色，关系联系。柔弱者为柔弱的，非柔弱者为非柔弱者。亦如无功者。戒因贪爱障碍难出，根本止灭依赖多故。因有一切关系者，称为身旁遗属、家人，如名为柴的主人，故名柴的诸物。故谓“因具有柴而为柴的诸物”。以善净庄严的状态赞叹，证明此见能断除贪欲等执著，称为戒慧。若谓“此戒中有过失”，于四种失误中，因身等失误显现，可以最究极方式调伏。即是集聚禅定事由及禅定具足法。
Samānabhāvūpagatasīlāti sīlasampattiyā samānabhāvaṃ upagatasīlā sabhāgavuttikā. Kāmaṃ puthujjanānañca catupārisuddhisīle nānattaṃ na siyā, taṃ pana na ekantikaṃ, idaṃ ekantikaṃ niyatabhāvatoti āha ‘‘natthi maggasīle nānatta’’nti. Taṃ sandhāyetaṃ vuttanti maggasīlaṃ sandhāya etaṃ ‘‘yāni tāni sīlānī’’tiādi vuttaṃ.
所谓具平等状态及具足戒律者，谓借戒之功德而彰显平等的状态，此为俱舍所说曰具足戒律及平等境相。凡众生欲爱与四无染净戒善不相同，但这不是唯一绝对的说法。他说“戒中无道理不同”，是特指“戒具唯一固定本质”。关于此理，应当调摄，俱舍云：“诸戒皆曰……”
Yāyanti yā ayaṃ mayhañceva tumhākañca paccakkhabhūtā . Diṭṭhīti maggasammādiṭṭhi. Niddosāti nidhutadosā, samucchinnarāgādipāpadhammāti attho. Niyyātīti vaṭṭadukkhato nissarati nigacchati. Sayaṃ niyyantasseva hi ‘‘taṃsamaṅgīpuggalaṃ vaṭṭadukkhato niyyāpetī’’ti vuccati. Yā satthu anusiṭṭhi, taṃ karotīti takkaro, tassa, yathānusiṭṭhaṃ paṭipajjanakassāti attho. Samānadiṭṭhibhāvanti sadisadiṭṭhibhāvaṃ saccasampaṭivedhena abhinnadiṭṭhibhāvaṃ. Vuddhiyevāti ariyavinaye guṇehi vuḍḍhiyeva, no parihānīti ayaṃ aparihāniyadhammadesanā attanopi sāsanassa addhaniyataṃ ākaṅkhantena bhagavatā idha desitā.
此处说“余者”，是指同时具于我与汝，皆相关联。所谓见，谓正法道见。念恼，谓粗恶心恼、贪爱等不善之邪。离，谓胜离苦海，离苦果报。自身得离时，即称“此关系众生因离苦果故被调伏”。谓佛陀所行之功德，此为所作，谓依依法行。谓同理见，具相同法见，确知真谛。增长，谓圣戒法之德所增长，无毁坏。此为无毁灭性质之法解，亦祈望自我及教法安稳无缺。
§142
142.Āsannaparinibbānattāti katipayamāsādhikena saṃvaccharamattena parinibbānaṃ bhavissatīti katvā vuttaṃ. Etaṃyevāti ‘‘iti sīla’’ntiādikaṃyeva iti sīlanti ettha iti-saddo pakārattho, parimāṇattho ca ekajjhaṃ katvā gahitoti āha ‘‘evaṃ sīlaṃ ettakaṃ sīla’’nti. Evaṃ sīlanti evaṃ pabhedaṃ sīlaṃ. Ettakanti etaṃ paramaṃ, na ito bhiyyo. Catupārisuddhisīlanti maggassa sambhārabhūtaṃ lokiyacatupārisuddhisīlaṃ. Cittekaggatā samādhīti etthāpi eseva nayo. Yasmiṃ sīle ṭhatvāti yasmiṃ lokuttarakusalassa padaṭṭhānabhūte ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti (ma. ni. 3.431; kathā. 874) evaṃ vuttasīle patiṭṭhāya. Esoti maggaphalasamādhi. Paribhāvitoti tena sīlena sabbaso bhāvito sambhāvito. Mahapphalo hoti mahānisaṃsoti maggasamādhi tāva sāmaññaphalehi mahapphalo, vaṭṭadukkhavūpasamena mahānisaṃso. Itaro paṭippassaddhippahānena mahapphalo, nibbutisukhuppattiyā mahānisaṃso. Yamhi samādhimhiṭhatvāti yasmiṃ lokuttarakusalassa padaṭṭhānabhūte pādakajjhānasamādhimhi ceva vuṭṭhānagāminisamādhimhi ca ṭhatvā. Sāti maggaphalapaññā. Tena paribhāvitāti tena yathāvuttasamādhinā sabbaso bhāvitā paribhāvitā. Mahapphalamahānisaṃsatā samādhimhi vuttanayena veditabbā. Api ca te bojjhaṅgamaggaṅgajhānaṅgappabhedahetutāya mahapphalā sattadakkhiṇeyyapuggalavibhāgahetutāya mahānisaṃsāti veditabbā. Yāya paññāya ṭhatvāti yāyaṃ vipassanāpaññāyaṃ, samādhivipassanāpaññāyaṃ vā ṭhatvā. Samathayānikassa hi samādhisahagatāpi paññā maggādhigamāya visesapaccayo hotiyeva. Sammadevāti suṭṭhuyeva yathā āsavānaṃ lesopi nāvasissati, evaṃ sabbaso āsavehi vimuccati. Aggamaggakkhaṇañhi sandhāyetaṃ vuttaṃ.
142.谓“临近般涅槃”，云某些年代末尾，般涅槃必然发生，如是教诲。谓以上皆为“戒”的内涵，此“戒”字标示意义及大小范围内之表述。所谓“如此戒，斯为最大戒”。谓戒即是有四无染净戒，此四戒乃道之具缘。谓禅定一致者，仍以此理说。谓依此戒立定，谓先前身体语业与生活清净相应（经文），因有此戒而立。谓此为道果禅定。谓广义上以此戒完全依持。谓果大福报，大饶益，善法盛行，苦难消除，最终大安乐，通达涅槃。谓禅定稳固者，依无上善根之本，蕴含止观智慧。谓此戒缘因结合禅定，诸功德流转通达。谓诸禅定、觉支、道差别因缘，皆能成就大福德、大利益。谓依智慧立定，依止慧观断，断除烦恼。谓修止者有禅定也有智慧，依是所成就。谓正法实证，灭除烦恼，乃确定无疑究竟法理。云“须循启示正道”。
§143
143. Lokiyatthasaddānaṃ viya abhiranta-saddassa siddhi daṭṭhabbā. Abhirantaṃ abhirataṃ abhiratīti hi atthato ekaṃ. Abhiranta-saddo cāyaṃ abhirucipariyāyo, na assādapariyāyo. Assādavasena hi katthaci vasantassa assādavatthuvigamena siyā tassa tattha anabhirati, yadidaṃ khīṇāsavānaṃ natthi, pageva buddhānanti āha ‘‘buddhānaṃ…pe… natthī’’ti. Abhirativasena katthaci vasitvā tadabhāvato aññattha gamanaṃ nāma buddhānaṃ natthi. Veneyyavinayanatthaṃ pana katthaci vasitvā tasmiṃ siddhe veneyyavinayanatthameva tato aññattha gacchanti, ayamettha yathāruci. Āyāmāti ettha ā-saddo ‘‘āgacchā’’ti iminā samānatthoti āha ‘‘ehi yāmā’’ti. Ayāmāti pana pāṭhe a-kāro nipātamattaṃ. Santikāvacarattā theraṃ ālapati, na pana tadā satthu santike vasantānaṃ bhikkhūnaṃ abhāvato. Aparicchinnagaṇano hi tadā bhagavato santike bhikkhusaṅgho . Tenāha ‘‘mahatā bhikkhusaṅghena saddhi’’nti. Ambalaṭṭhikāgamananti ambalaṭṭhikāgamanapaṭisaṃyuttapāṭhamāha. Pāṭaligamaneti etthāpi eseva nayo. Uttānameva anantaraṃ, heṭṭhā ca saṃvaṇṇitarūpattā.
143.谓世俗音义，如同“喜乐赞声”的完成，应当见证。喜乐，就是乐于其义；陈述喜乐是喜爱，不是称心之义。此喜乐如在夏季时喜爽凉，非喜悦乐境。佛陀说无烦恼故无喜乐，谓涅槃者。依喜乐维持，偶尔有辞别趣向，谓乃佛道无常。就戒律之归依来说，诠释如是。谓“来、去、往、出”等义，谓近义词。谓“来者”，乃来临之意，古文云“至言愿来”，以此为等义。谓相聚称为法会。善长比库与佛同住于此，数众无间断。故云“偕伟大僧众”。谓“雨季上城之行”为雨季安排行住用语。谓“前行”，此为通用义。谓位置先后，详写上下之义。
Sāriputtasīhanādavaṇṇanā沙利子狮子吼注释
§145
145.‘‘Āyasmā sāriputto’’tiādi pāṭhajātaṃ. Sampasādanīyeti sampasādanīyasutte (dī. ni. 3.141) vitthāritaṃ porāṇaṭṭhakathāyaṃ, tasmā mayampi tattheva naṃ atthato vitthārayissāmāti adhippāyo.
145.“具寿沙利弗”等字出自经文。谓清净法名出自《清净经》（长部尼）旧俱舍中，故吾等当以此处为正义详释。
Dussīlaādīnavavaṇṇanā破戒过患注释
§148
148. Āgantvā vasanti ettha āgantukāti āvasatho, tadeva agāranti āha ‘‘āvasathāgāranti āgantukānaṃ āvasathageha’’nti. Dvinnaṃrājūnanti licchavirājamagadharājūnaṃ. Sahāyakāti sevakā. Kulānīti kuṭumbike. Santhatanti santhari, sabbaṃ santhari sabbasanthari, taṃ sabbasanthariṃ. Bhāvanapuṃsakaniddeso cāyaṃ. Tenāha ‘‘yathā sabbaṃ santhataṃ hoti, eva’’nti.
148. 来到这里居住者称作来者，来者的住所称为住所，因此称‘房屋为来者的住所居处’。双王指的是利车毗那国王和马嘎叉那国王。随从者是仆从。家族是指宗族族属。世代是长期相续者，一切连续不间断，称为世代连续。这就是培养众生的义理。所以说‘就如一切都是相续的’。
§149
149.Dussīloti ettha du-saddo abhāvattho ‘‘duppañño’’tiādīsu (ma. ni. 1.449; a. ni. 5.10) viya, na garahatthoti āha ‘‘asīlo nissīlo’’ti. Bhinnasaṃvaroti ettha yo samādinnasīlo kenaci kāraṇena sīlabhedaṃ patto, so tāva bhinnasaṃvaro hoti. Yo pana sabbena sabbaṃ asamādinnasīlo ācārahīno, so kathaṃ bhinnasaṃvaro nāma hotīti? Sopi sādhusamācārassa parihāniyassa bheditattā bhinnasaṃvaro eva nāma. Vissaṭṭhasaṃvaro saṃvararahitoti hi vuttaṃ hoti.
149. 不善品行此处指缺乏善名的词，如‘愚昧者’等，并非贬损之意，谓之‘无戒无德’。断戒者指因某种原因有所犯戒者，是断戒者。若无一切戒而全然无戒不守者，怎能称为断戒呢？此者也因善行受到损害，故称断戒者。详细意为无戒就是说无守戒之人。
Taṃ taṃ sippaṭṭhānaṃ. Māghātakāleti ‘‘mā ghātetha pāṇino’’ti evaṃ māghātāti ghosanaṃ ghositadivase.
这是各自的戒律守持。《莫杀戒》(māghāta)即“莫杀生人”，是杀禁的宗旨，于禁杀日启示宣布。
Abbhuggacchati pāpako kittisaddo.
坏名声指罪恶声誉。
Ajjhāsayena maṅku hotiyeva vippaṭisāribhāvato.
由内心根本懈怠，如同疯癫状态。
Tassāti dussīlassa. Samādāya pavattiṭṭhānanti uṭṭhāya samuṭṭhāya katakāraṇaṃ. Āpāthaṃ āgacchatīti taṃ manaso upaṭṭhāti. Ummīletvā idhalokanti ummīlanakāle attano puttadārādidassanavasena idha lokaṃ passati. Nimīletvā paralokanti nimīlanakāle gatinimittupaṭṭhānavasena paralokaṃ passati. Tenāha ‘‘cattāro apāyā’’tiādi. Pañcamapadanti ‘‘kāyassa bhedā’’tiādinā vutto pañcamo ādīnavakoṭṭhāso.
此谓不善者。由心起意、立策、实行就是起身行事。意谓心念聚集。心意张开为现世，显示见于自己家庭亲族，称为现世。心意关闭为他方世界，视为来生，称为彼世。因此称“四苦地狱”等。第五难处为“身坏死”等，乃十大苦难之第五。
Sīlavantaānisaṃsavaṇṇanā持戒功德注释
§150
150.Vuttavipariyāyenāti vuttāya ādīnavakathāya vipariyāyena. ‘‘Appamatto taṃ taṃ kasivāṇijjādiṃ yathākālaṃ sampādetuṃ sakkotī’’tiādinā ‘‘pāsaṃsaṃ sīlamassa atthīti sīlavā. Sīlasampannoti sīlena samannāgato. Sampannasīlo’’ti evamādikaṃ pana atthavacanaṃ sukaranti anāmaṭṭhaṃ.
关于“说法相违”的意思是指用说法所说的灾难相违背。“修习勤勉者当于每时适当地成就如稻米买卖等法”，诸如此类训诂，用以说明品行的称赞说明即是品行的利益。所谓“持戒者即是具足品行者”，所谓“具足品行者”，即以持戒而具备完整品德者。类似这样的义理言说，难以以简短文字通达其深意。
§151
151.Pāḷimuttakāyāti saṅgītianāruḷhāya dhammikathāya. Tatthevāti āvasathāgāre eva.
巴利文的“muttakāya”意指与乐曲歌咏不同的法义文说。所谓“在彼处”，就是指在听法之所。
Pāṭaliputtanagaramāpanavaṇṇanā巴嗒厘子城建造之解释
§152
152.Issariyamattāyāti issariyappamāṇena, issariyena ceva vittūpakaraṇena cāti evaṃ vā attho daṭṭhabbo. Upabhogūpakaraṇānipi hi loke ‘‘mattā’’ti vuccanti. Pāṭaligāmaṃ nagaraṃ katvāti pubbe ‘‘pāṭaligāmo’’ti laddhanāmaṃ ṭhānaṃ idāni nagaraṃ katvā. Māpentīti patiṭṭhāpenti. Āyamukhapacchindanatthanti āyadvārānaṃ upacchedanāya. ‘‘Sahassasevā’’ti vā pāṭho, sahassaso eva. Tenāha ‘‘ekekavaggavasena sahassaṃ sahassaṃ hutvā’’ti. Gharavatthūnīti gharapatiṭṭhāpanaṭṭhānāni. Cittāni namantīti taṃtaṃdevatānubhāvena tattha tattheva cittāni namanti vatthuvijjāpāṭhakānaṃ, yattha yattha tāhi vatthūni pariggahitāni. Sippānubhāvenāti sippānugatavijjānubhāvena. Nāgaggāhoti nāgānaṃ nivāsappariggaho. Sesadvayesupi eseva nayo. Pāsāṇoti appalakkhaṇapāsāṇo. Khāṇukoti yo koci khāṇuko . Sippaṃ jappitvā tādisaṃ sārambhaṭṭhānaṃ pariharitvā anārambhe ṭhāne tāhi vatthupariggāhikāhi devatāhi saddhiṃ mantayamānāviya taṃtaṃgehāni māpenti upadesadānavasena. Nesanti vatthuvijjāpāṭhakānaṃ, sabbāsaṃ devatānaṃ. Maṅgalaṃ vaḍḍhāpessantīti maṅgalaṃ brūhessanti. Paṇḍitadassanādīni hi uttamamaṅgalāni. Tenāha ‘‘atha maya’’ntiādi.
“Issariyamattā”即以数量、权力，及权力的财物为限度，此义应如此理解。因为世间所称数量亦为限度。过去称“Pāṭaligāma”为村落，现今改为城市。所谓“māpentī”即设立。所谓“āyamukhapacchindanattha”，是指对出入口的封闭。通行本作“sahassasevā”，意为“确实是一千”。因此说“分别以一千一千为单位”。“gharavatthūni”是指建立房舍的场所。所谓“cittāni namantī”，是指依托神祇感应，在那里对所占用的场地表达敬意。所谓“sippānubhāvena”指以工匠所具之技能感应。所谓“nāgaggāhoti”，意指龙族的栖息住所。类似的道理也适用于其他双类。“pāsāṇoti”即小颗粒的石头。“khāṇukoti”是指某种矿石。以工匠之技覆护类似开工场所，若无开工即以所占之场地和感应神祇共谋，设立该处住所，普遍为神祇所供养。因神祇不会违反守护场所的规定，故神祇必会增长吉祥。所谓智慧显现等都是极上吉祥的征兆。因此说“那么我”之类。
Saddo abbhuggacchati avayavadhammena samudāyassa apadisitabbato yathā ‘‘alaṅkato devadatto’’ti.
声音有节奏地传出，应当指出其产生之因，如同称为“装饰整齐的神赐者”的声音。
Ariyakamanussānanti ariyadesavāsimanussānaṃ. Rāsivasenevāti ‘‘sahassaṃ satasahassa’’ntiādinā rāsivaseneva, appakassa pana bhaṇḍassa kayavikkayo aññatthāpi labbhatevāti ‘‘rāsivasenevā’’ti vuttaṃ. Vāṇijāya patho pavattiṭṭhānanti vaṇippathoti purimavikappe attho dutiyavikappe pana vāṇijānaṃ patho pavattiṭṭhānanti, vaṇippathoti imamatthaṃ dassento ‘‘vāṇijānaṃ vasanaṭṭhāna’’nti āha. Bhaṇḍapuṭe bhindanti mocenti etthāti puṭabhedananti ayamettha atthoti āha ‘‘bhaṇḍapuṭe…pe… vuttaṃ hotī’’ti.
『属于圣地的人们』者，即居住于圣地之人。『以集聚方式』者，即以「千、十万」等集聚方式来计算；而少量货物的买卖，在其他地方亦可进行，故说『以集聚方式』。『商道流通之处』——「商路」在第一种解释中，义为商人通行之路；在第二种解释中，义为商人来往通行之处，称为「商路」，为显示此义，故说『商人居住之处』。『拆开货包』者，即在此处开解、散开货包，故称「拆包之处」，此处之义即如此，故说『货包……乃至……如是说』。
Ca-kārattho samuccayattho vā-saddo.
『又』字，乃表并列之义也。
§153
153.Kāḷakaṇṇī sattāti attanā kaṇhadhammabahulatāya paresañca kaṇhavipākānatthanibbattinimittatāya ‘‘kāḷakaṇṇī’’ti laddhanāmā parūpaddavakarā appesakkhasattā. Tanti bhagavantaṃ. Pubbaṇhasamayanti pubbaṇhe ekaṃ samayaṃ. Gāmappavisananīhārenāti gāmappavesana nivasanākārena. Kāyapaṭibaddhaṃ katvāti cīvaraṃ pārupitvā, pattaṃ hatthena gahetvāti attho.
黑眼眶（kāḷakaṇṇī）之名起因于自身多为黑色性质，以及对他人黑暗果报之生起原因而称。其义以黑色眼眶而被称为“黑眼眶”，是产生异类苦果的众生。此因缘说于世尊处。所谓清晨时分（pubbaṇha samaya），在早晨的一时。所谓进入村庄之时（日常起居生活之意）。“身着袈裟”，谓着衣，手持帘幔者。此义则指缠身衣物，持帘者也是如此理解。
Etthāti etasmiṃ vā sakappitappadese. Saññateti sammadeva saññate susaṃvutakāyavācācitte.
此处谓“此”或“在此场所”。“意识相应”，谓正当约束身语意清净严谨。
Pattiṃ dadeyyāti attanā pasutaṃ puññaṃ tāsaṃ devatānaṃ anuppadajjeyya. ‘‘Pūjitā’’tiādīsu tadeva pattidānaṃ pūjā, anāgate eva upaddave ārakkhasaṃvidhānaṃ paṭipūjā. ‘‘Yebhuyyena ñātimanussā ñātipetānaṃ pattidānādinā pūjanamānanādīni karonti ime pana aññātakāpi samānā tathā karonti, tasmā nesaṃ sakkaccaṃ ārakkhā saṃvidhātabbā’’ti aññamaññaṃ sampavāretvā devatā tattha ussukkaṃ āpajjantīti dassento ‘‘ime’’tiādimāha. Balikammakaraṇaṃ mānanaṃ, sampati uppannaparissayaharaṇaṃ paṭimānanti dassetuṃ ‘‘ete’’tiādi vuttaṃ.
“给予袈裟”，谓资供自身所行之功德以供养天众。包括“顶礼”等供养礼仪，即对供物的敬礼。在未来将来期间，护持守卫之有为行中，也以此礼敬供养。言‘人间亲族以袈裟等供养和礼敬’为常事，别人也与之相同故，须谨慎防护天界之护持护卫。互相谏诫说：“这些方面因护持天众而生发心愿。”奉献为功业，消灭贫乏，证示为此诸义。
Sundarāni passatīti sundarāni iṭṭhāni eva passati, na aniṭṭhāni.
“见美”，即只见美好合意之物，不见不合意之。
§154
154.Āṇiyo koṭṭetvāti lahuke dārudaṇḍe gahetvā kavāṭaphalake viya aññamaññaṃ sambandhe kātuṃ āṇiyo koṭṭetvā. Nāvāsaṅkhepena kataṃ uḷumpaṃ, veḷunaḷādike saṅgharitvā valliādīhi kalāpavasena bandhitvā kattabbaṃ kullaṃ.
持木棍互相出击，意谓轻微之斗殴，携棒杖相击拘束，像门闩般相互勾连纠缠。纵横集合成捆绑束缚状，借蔓藤等成捆绑之束，成集中固定之物。
Udakaṭṭhānassetaṃ adhivacananti yathāvuttassa yassa kassaci udakaṭṭhānassa etaṃ ‘‘aṇṇava’’nti adhivacanaṃ, samuddassevāti adhippāyo. Saranti idha nadī adhippetā sarati sandatīti katvā. Gambhīravitthatanti agādhaṭṭhena gambhīraṃ, sakalalokattayabyāpitāya vitthataṃ. Visajjāti anāsajja appatvā. Pallalāni tesaṃ ataraṇato. Vināyeva kullenāti īdisaṃ udakaṃ kullena īdisena vinā eva tiṇṇā medhāvino janā, taṇhāsaraṃ pana ariyamaggasaṅkhātaṃ setuṃ katvā nittiṇṇāti yojanā.
此“水坝”之称，为正确所说，即某处水坝之名。一如在某处某人水坝称谓为“粗粮”，以制水域为目的。所说河流在此指众水域汇集流出之地，流动汇聚合称。宽广广大之义，即广阔无边遍布三千大千世界。释放开阔，不得限障。波浪声由其超过。弃而不遗，谓水不被妨碍地流入。乃至此水坝，乃用作渡河桥梁，供行者通达之长距离道道。
Paṭhamabhāṇavāravaṇṇanā niṭṭhitā. · 第一诵品之解释完毕。
Ariyasaccakathāvaṇṇanā圣谛论之解释
§155
155.Mahāpanādassa rañño. Pāsādakoṭiyaṃkatagāmoti pāsādassa patitathupikāya patiṭṭhitaṭṭhāne niviṭṭhagāmo. Ariyabhāvakarānanti ye paṭivijjhanti, tesaṃ ariyabhāvakarānaṃ nimittassa kattubhāvūpacāravaseneva vuttaṃ. Tacchāvipallāsabhūtabhāvena saccānaṃ. Anubodho pubbabhāgiyaṃ ñāṇaṃ, paṭivedho maggañāṇena abhisamayo, tattha yasmā anubodhapubbako paṭivedho anubodhena vinā na hoti, anubodhopi ekacco paṭivedhena sambandho, tadubhayābhāvahetukañca vaṭṭeva saṃsaraṇaṃ, tasmā vuttaṃ pāḷiyaṃ ‘‘ananubodhā…pe… tumhākañcā’’ti. Paṭisandhiggahaṇavasena bhavato bhavantarūpagamanaṃ sandhāvanaṃ, aparāparaṃ cavanupapajjanavasena sañcaraṇaṃ saṃsaraṇanti āha ‘‘bhavato’’tiādi. Sandhāvitasaṃsaritapadānaṃ kammasādhanataṃ sandhāyāha ‘‘mayā ca tumhehi cā’’ti paṭhamavikappe. Dutiyavikappe pana bhāvasādhanataṃ hadaye katvā ‘‘mamañceva tumhākañcā’’ti yathārutavaseneva vuttaṃ. Nayanasamatthāti pāpanasamatthā, dīgharajjunā baddhasakuṇaṃ viya rajjuhattho puriso desantaraṃ taṇhārajjunā baddhaṃ sattasantānaṃ abhisaṅkhāro bhavantaraṃ neti etāyāti bhavanetti, taṇhā, sā ariyamaggasatthena suṭṭhu hatā chinnāti bhavanettisamūhatā.
第一百五十五条。称为摩诃婆纳王者。意谓僧宫堤岸附近之村落，指依附于宫殿倾倒处立地之所在之村庄。所谓圣行修习者，即那些遵循圣行之人，此处称他们为圣行修习者的迹象之实现及运用。因其真实义理被颠倒变异而成真相。所谓“知解”是先前部分之智，所谓“证得”乃依止道智之圆满摄入，因为先前的知解之所以成为证得，是因无证得则无法成知，知解与证得虽相关，但如轮回般互无两者，因缺一不能生存脉络，故称巴利文曰“非知解者……诸汝中有”之文。因因缘接合得以存在，指生存与生存之间之连接与连续，似过渡来往；因前后相续之现象亦如流水转变之运动，乃谓“生存”等字。转续循环者因过去之业，道理曰“我与汝等”皆由此因初步业行。于首次轮回中，第二次轮回则于心中培植行业之所成，从而曰“亦如我与汝等”依所言已成实相。视力不能相合者是谓不善相合，人于长久之绳索束缚空中飞鸟，如同被渴爱之箭索缚之众生世代相继，如此便是生存之体相，生存意指渴爱已由圣道正觉者悉断灭除。
Anāvattidhammasambodhiparāyaṇavaṇṇanā不退转法、正觉、归依之解释
§156
156.Dve gāmā ‘‘nātikā’’ti evaṃ laddhanāmo, ña-kārassa cāyaṃ na-kārādesena niddeso ‘‘animittā na nāyare’’tiādīsu (visuddhi. 1.174; jā. aṭṭha. 2.2.34) viya. Tenāha ‘‘ñātigāmake’’ti . Giñjakā vuccanti iṭṭhakā, giñjakāhi eva kato āvasathoti giñjakāvasatho. So kira āvāso yathā sudhāparikammena sampayojanaṃ natthi, evaṃ iṭṭhakāhi eva cinitvā chādetvā kato. Tena vuttaṃ ‘‘iṭṭhakāmaye āvasathe’’ti. Tulādaṇḍakavāṭaphalakāni pana dārumayāneva.
第一百五十六条。有二村名曰“纳提迦”，名字由来据说将“胁切”为“纳”，否定音“纳”指无相者之意，如（清净经论）及（大般涅槃经译注）所释。故称“纳提迦村”，并称灌木丛生地为“伊特他卡”，意即灌木之地、灌木生长之所。所谓住所，即住处，因无完善如乳汁般之连接，故仅是简易遮蔽以灌木为盖。故谓“灌木覆盖之住处”。亦称木杖路之扁平树叶，皆为木本植物。
§157
157.Oraṃ vuccati kāmadhātu, paccayabhāvena taṃ oraṃ bhajantīti orambhāgiyāni, orambhāgassa vā hitāni orambhāgiyāni. Tenāha ‘‘heṭṭhābhāgiyāna’’ntiādi. Tīhi maggehīti heṭṭhimehi tīhi maggehi. Tehi pahātabbatāya hi nesaṃ saṃyojanānaṃ orambhāgiyatā. Orambhañjiyāni vā orambhāgiyāni vuttāni niruttinayena. Idāni byatirekamukhena nesaṃ orambhāgiyabhāvaṃ vibhāvetuṃ ‘‘tatthā’’tiādi vuttaṃ. Vikkhambhitāni samatthatāvighātena puthujjanānaṃ, samucchinnāni sabbaso abhāvena ariyānaṃ rūpārūpabhavūpapattiyā vibandhāya na hontīti vuttaṃ ‘‘avikkhambhitāni asamucchinnānī’’ti. Nibbattavasenāti paṭisandhiggahaṇavasena. Gantuṃ na denti mahaggatagāmikammāyūhanassa vinibandhanato. Sakkāyadiṭṭhiādīni tīṇi saṃyojanāni kāmacchandabyāpādā viya mahaggatūpapattiyā avinibandhabhūtānipi kāmabhavūpapattiyā visesapaccayattā tattha mahaggatabhave nibbattampi tannibbattihetukammaparikkhaye kāmabhavūpapattipaccayatāya mahaggatabhavato ānetvā puna idheva kāmabhave eva nibbattāpenti, tasmā sabbānipi pañcapi saṃyojanāni orambhāgiyāni eva. Paṭisandhivasena anāgamanasabhāvāti paṭisandhiggahaṇavasena tasmā lokā idha na āgamanasabhāvā. Buddhadassanatheradassanadhammassavanānaṃ panatthāyassa āgamanaṃ anivāritaṃ.
第一百五十七条。称“奥兰”为欲界，谓因缘故分为上下部，分上下部分者谓“上下属”，又称上部分为利益者。所谓“三道”即三途，其所抛弃之正是结缔之上部欲界品。上部分者即所称之“下属者”。此乃从言辞学上区分上下属之所在。这里指上下部的区别，即凡夫状态之尾巴被拉扯，阿拉汉形色涅槃之出离受障碍不发生，故称“不被拉扯，不被隔断”。所生所至视作因缘接续，由于不可往返，故众生界此不成接续，再无复返入世。然佛陀教导长老及众听闻法者，不可避免必有再来。
Kadāci karahaci uppattiyā saviraḷākāratā pariyuṭṭhānamandatāya abahalatāti dvedhāpi tanubhāvo. Abhiṇhanti bahuso. Bahalabahalāti tibbatibbā. Yattha uppajjanti, taṃ santānaṃ maddantā, pharantā, sādhentā, andhakāraṃ karontā uppajjanti, dvīhi pana maggehi pahīnattā tanukatanukā mandamandā uppajjanti. ‘‘Puttadhītaro hontī’’ti idaṃ akāraṇaṃ. Tathā hi aṅgapaccaṅgaparāmasanamattenapi te honti. Idanti ‘‘rāgadosamohānaṃ tanuttā’’ti idaṃ vacanaṃ. Bhavatanukavasenāti appakabhavavasena. Tanti mahāsivattherassa vacanaṃ paṭikkhittanti sambandho. Ye bhavā ariyānaṃ labbhanti, te paripuṇṇalakkhaṇabhavā eva. Ye na labbhanti, tattha kīdisaṃ taṃ bhavatanukaṃ, tasmā ubhayathāpi bhavatanukassa asambhavo evāti dassetuṃ ‘‘sotāpannassā’’tiādi vuttaṃ. Aṭṭhame bhave bhavatanukaṃ natthi aṭṭhamasseva bhavassa sabbasseva abhāvato. Sesesupi eseva nayo.
有时某处因生成之不规则性及稀疏，故作猥亵缓慢之意。此名乃指两种不同体态。众生繁衍生起，基因传递，又行遮蔽造作，皆造作黑暗，因此生起，且行二种路业，成细微而缓慢者，意谓“子孙众多”。此因缘非无缘。即使肢体举动迟钝不专，仍在此处。此谓“由贪嗔痴扰乱分裂所生之身体不均”。由此缘故，成就圣者情形完满者得此生故。未得者处之何等？即此二种身体不均之缘故，故说“初果者”等文。八种生处无不具此身体不均之相，余处亦同理。
Kāmāvacaralokaṃsandhāya vuttaṃ itarassa lokassa vasena tathā vattuṃ asakkuṇeyyattā. Yo hi sakadāgāmī devamanussalokesu vomissakavasena nibbattati, sopi kāmabhavavaseneva paricchinditabbo. Bhagavatā ca kāmaloke ṭhatvā ‘‘sakideva imaṃ lokaṃ āgantvā’’ti vuttaṃ, ‘‘imaṃ lokaṃ āgantvā’’ti ca iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi idha sakadāgāmiphalaṃ patvā idheva parinibbāyati, ekacco idha patvā devaloke parinibbāyati, ekacco devaloke patvā tattheva parinibbāyati, ekacco devaloke patvā idhūpapajjitvā parinibbāyati, ime cattāro idha na labbhanti. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā puna idhūpapajjitvā parinibbāyati, ayaṃ idha adhippeto. Aṭṭhakathāyaṃ pana imaṃ lokanti kāmabhavo adhippetoti imamatthaṃ vibhāvetuṃ ‘‘sace hī’’tiādinā aññaṃyeva catukkaṃ dassitaṃ.
关于欲界，已说明他处众生不适合安住。唯有欲界往生者，因得天人或人类世界之生死轮转，亦应视为欲界波动之一种。世尊在欲界显现说：“仅此欲界往生者，四种往生不失一仅依此得。”此四种分别为：一者此处得初果者涅槃；二者此处涅槃后生天界；三者在天界涅槃；四者在天界涅槃后再生欲界，此四种皆不可得。唯有在欲界生存至一定时间后，复生欲界者为真中主。梵注释此世界称为欲界之主，归此义。
Catūsu…pe… sabhāvoti attho apāyagamanīyānaṃ pāpadhammānaṃ sabbaso pahīnattā. Dhammaniyāmenāti maggadhammaniyāmena. Niyato uparimaggādhigamassa avassaṃbhāvibhāvato. Tenāha ‘‘sambodhiparāyaṇo’’ti.
“四……等众生造恶行业者，因啼戒律法制约皆已断尽。”所谓因法约束，，即因道法限制，必成上道故。于是说“发阿拉汉愿者”。
Dhammādāsadhammapariyāyavaṇṇanā法镜法门之解释
§158
158.Tesaṃ tesaṃ ñāṇagatinti tesaṃ tesaṃ sattānaṃ ‘‘asuko sotāpanno, asuko sakadāgāmī’’tiādinā taṃtaṃñāṇādhigamanaṃ. Ñāṇūpapattiṃ ñāṇābhisamparāyanti tato parampi ‘‘niyato sambodhiparāyaṇo, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’’tiādinā ca ñāṇasahitaṃ uppattipaccayabhāvaṃ. Olokentassa ñāṇacakkhunā pekkhantassa kāyakilamathova, na tena kāci veneyyānaṃ atthasiddhīti adhippāyo. Cittavihesāti cittakhedo, sā kilesūpasaṃhitattā buddhānaṃ natthi. Ādīyati ālokīyati attā etenāti ādāsaṃ, dhammabhūtaṃ ādāsaṃ dhammādāsaṃ, ariyamaggañāṇassetaṃ adhivacanaṃ, tena ariyasāvakā catūsu ariyasaccesu viddhastasammohattā attānampi yāthāvato ñatvā yāthāvato byākareyya, tappakāsanato pana dhammapariyāyassa suttassa dhammādāsatā veditabbā. Yena dhammādāsenāti idha pana maggadhammameva vadati.
158. 各种觉知称为各种众生的知见实现，即有说“非苦的初果”、非苦的“一次来者”等，指的是对这些分别的究竟觉知的获得。对于觉知的发生有觉知传播的说法，随后还有“确定地志趣于觉悟者，必定降临于此世界，令苦尽灭”等含义连同觉知一同生起的条件。以观察者的觉知之眼观看，如同身体重病一般，除此则无其他功效。这说明，精神烦恼即心理受损是存在的，佛陀身上无此类烦恼。所谓起心动念而观察自身，称为启发，是以法为本的启发，即对法的启发。这个词是指圣道觉知，以此圣弟子因了解四圣谛的正确本质而解脱迷惑，亲证自性真实，且能够如实说明；此时因教导法而起之启发，应该理解为对正道法的启发。【此处“启发”专指圣道法】。
Avecca yāthāvato jānitvā tannimittauppannapasādo aveccapasādo, maggādhigamena uppannapasādo , so pana yasmā pāsāṇapabbato viya niccalo, na ca kenaci kāraṇena vigacchati, tasmā vuttaṃ ‘‘acalena accutenā’’ti.
知晓无误地通达后，因缘而生起的安稳状态称为“凭此安稳”，因通达圣道果位而生的安稳称为“安稳果”。此安稳如不动如磐石之山，虽经任何原因，亦不动摇，于是有“因坚固而不动之语”说。
‘‘Pañcasīlānī’’ti gahaṭṭhavasenetaṃ vuttaṃ tehi ekantapariharaṇīyato. Ariyānaṃ pana sabbāni sīlāni kantāneva. Tenāha ‘‘sabbopi panettha saṃvaro labbhatiyevā’’ti.
“五戒”一语，是为在家士人表述。于圣者而言，所有戒律如亲善者一般。因此说“在这里乃至所有处皆得以恪守戒律”。
Sabbesanti sabbesaṃ ariyānaṃ. Sikkhāpadāvirodhenāti yathā bhūtarocanāpatti na hoti, evaṃ. Yuttaṭṭhāneti kātuṃ yuttaṭṭhāne.
“诸人”意指所有圣者。因戒律不犯而没有先前烦恼显现，如是无误。所谓“合适立处”，是指行为合适的场合。
Ambapālīgaṇikāvatthuvaṇṇanā庵婆巴离妓女事缘之解释
§161
161. Tadā kira vesālī iddhā phītā sabbaṅgasampannā ahosi vepullappattā, taṃ sandhāyāha ‘‘khandhake vuttanayena vesāliyā sampannabhāvo veditabbo’’ti. Tasmiṃ kira bhikkhusaṅghe pañcasatamattā bhikkhū navā acirapabbajitā ahesuṃ osannavīriyā ca. Tathā hi vakkhati ‘‘tattha kira ekacce bhikkhū osannavīriyā’’tiādi (dī. ni. aṭṭha. 2.165). Satipaccupaṭṭhānatthanti tesaṃ satipaccupaṭṭhāpanatthaṃ. Saratīti kāyādike yathāsabhāvato ñāṇasampayuttāya satiyā anussarati upadhāreti. Sampajānātīti samaṃ pakārehi jānāti avabujjhati. Ayamettha saṅkhepo, vitthāro pana parato satipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106) āgamissati.
161. 当时韦萨离城及附近地区，已充满妙力并无疾病摧扰。对此有人言：“应当了知韦萨离具有此种完成相状”。当时比库众约五百人，其中新比库不久出家，且皆具大坚猛进之力。正如所说：“当中有少数比库具大坚猛进”。这即是正念的教导目的。所谓回忆事物体相之类，如实忆念身体等，由此引发正念。所谓彻悟，指的是以正法趣理，清楚通达理解明了。此处仅简略说明，详述部分倒后有关正念的释论方有展开（条解、长注严格参考相应章节）。
Sabbasaṅgāhakanti sarīragatassa ceva vatthālaṅkāragatassa cāti sabbassa nīlabhāvassa saṅgāhakaṃ vacanaṃ. Tassevāti nīlāti sabbasaṅgāhakavasena vuttaatthasseva. Vibhāgadassananti pabhedadassanaṃ. Yathā te licchavirājāno apītādivaṇṇā eva keci vilepanavasena pītādivaṇṇā khāyiṃsu, evaṃ anīlādivaṇṇā eva keci vilepanavasena nīlādivaṇṇā khāyiṃsūti vuttaṃ ‘‘na tesaṃ pakativaṇṇo nīlo’’tiādi. Nīlo maṇi etesūti nīlamaṇi, indanīlamahānīlādinīlaratanavinaddhā alaṅkārā. Te kira suvaṇṇaviracite hi maṇiobhāsehi ekanīlā viya khāyanti. Nīlamaṇikhacitāti nīlaratanaparikkhittā. Nīlavatthaparikkhittāti nīlavatthanīlakampalaparikkhepā. Nīlavammikehīti nīlakaghaṭaparikkhittehi. Sabbapadesūti ‘‘pītā hontī’’tiādisabbapadesu. Parivaṭṭesīti paṭighaṭṭesi. Āharanti imasmā rājapurisā balinti āhāro, tappattajanapadoti āha ‘‘sāhāranti sajanapada’’nti. Aṅguliphoṭopi aṅguliyā cālanavaseneva hotīti vuttaṃ ‘‘aṅguliṃ cālesu’’nti. Ambakāyāti mātugāmena. Upacāravacanaṃ hetaṃ itthīsu, yadidaṃ ‘‘ambakā mātugāmo jananikā’’ti.
“一切聚合体”指肉体及依附其上的衣饰器物，统称一切所聚合的。因文字原因，简称为“聚合体”。“聚合体”就此文字含义。所谓差别观察，即指区别观察。如说过去甲利叉国王的衣染颜色，与其余污秽颜色不同而褪色，诸种蓝色亦因污秽而褪色，故有“其染色本非纯蓝”等说。蓝色宝石等称为蓝宝石及紫蓝宝石等宝物饰物。这些岩宝石以金所巧制，寒光共辉，好似单一蓝色之物，因蓝宝石的范围及蓝布的范围而成。蓝宝石有细粒，布的范围则含蓝布或蓝布状披肩。蓝色罂粟花则指有蓝色花钵之花。词中“一切处”即“一切皆有青色”等。围绕词义，是聚集与围绕的意涵。由此解释，国王及贵族以实力而用意传播，传播即为“交际连结”。“指节破裂”如同手指的活动，故有“指头活动”等说。妻子的别称“淋巴女”，是对女性上下陪侍辞汇，谓“淋巴为女性陪侍之母亲”。
Avalokethāti apavattitvā olokanaṃ oloketha. Taṃ pana apavattitvā olokanaṃ anu anu dassanaṃ hotīti āha ‘‘punappunaṃ passathā’’ti. Upanethāti ‘‘yathāyaṃ licchavirājaparisā sobhātisayena yuttā, evaṃ tāvatiṃsaparisā’’ti upanayaṃ karotha. Tenāha ‘‘tāvatiṃsehi samake katvā passathā’’ti.
「Avalokethāti」者，意谓去除障碍后应察视。然此处的“去除障碍后察视”，乃连贯观察之意，故称为“反复观看”。所谓『punappunaṃ passathā』，即劝诫“反复观察”。「Upanethāti」则谓“导引”，例如：“如利耶部王族聚会因华美庄严彼此相连，犹如三十三天众。”于是教导说：“应当与三十三天众相等持，观察鉴察。”
‘‘Upasaṃharatha bhikkhave licchaviparisaṃ tāvatiṃsasadisa’’nti nayidaṃ nimittaggāhe niyojanaṃ, kevalaṃ pana dibbasampattisadisā etesaṃ rājūnaṃ issariyasampattīti anupubbikathāya saggasampattikathanaṃ viya daṭṭhabbaṃ. Tesu pana bhikkhūsu ekaccānaṃ tattha nimittaggāhopi siyā, taṃ sandhāya vuttaṃ ‘‘nimittaggāhe uyyojetī’’ti. Hitakāmatāya tesaṃ bhikkhūnaṃ yathā āyasmato nandassa hitakāmatāya saggasampattidassanaṃ. Tenāha ‘‘tatra kirā’’tiādi. Osannavīriyāti sammāpaṭipattiyaṃ avasannavīriyā, ossaṭṭhavīriyā vāti attho. Aniccalakkhaṇavibhāvanatthanti tesaṃ rājūnaṃ vasena bhikkhūnaṃ aniccalakkhaṇavibhūtabhāvatthaṃ.
经文曰：“应当集合利耶部众，犹如三十三天众。”此所谓观察之度量，归于所起善缘之标记系契约，虽唯属天界诸王之王权德能之显现，然亦当作天界福报初步显现而观。于比库中，有少数亦具此种标记显现已广，谓其“于标记处兴旺”。为利益比库，适合长老难陀等利益，作天界福报显示之教导，谓曰：“彼处究竟安稳”等等。所谓「Osannavīriyāti」是调伏正行者的疲惫与许多困乏，即有坚决疲惫之意。「Aniccalakkhaṇavibhāvanattha」者，指王族居住处，比库因之而生无常相光显之境。
Veḷuvagāmavassūpagamanavaṇṇanā韦卢瓦村入瓦萨的解释
§163
163.Samīpe veḷuvagāmoti pubbaṇhaṃ vā sāyanhaṃ vā gantvā nivattanayogye āsannaṭṭhāne niviṭṭhā parivāragāmo. Saṅgammāti sammā gantvā. Assāti bhagavato.
『邻近竹林村』者，谓于上午或下午前往后可折返之近处所安住之附属村落也。『相会』者，谓如法前往也。『彼』者，谓世尊之也。
§164
164.Pharusoti kakkhaḷo, garutaroti attho. Visabhāgarogoti dhātuvisabhāgatāya samuṭṭhito bahalatararogo, na ābādhamattaṃ. Ñāṇena paricchinditvāti vedanānaṃ khaṇikataṃ, dukkhataṃ, attasuññatañca yāthāvato ñāṇena paricchijja parituletvā. Adhivāsesīti tā abhibhavanto yathāparimadditākārasallakkhaṇena attani āropetvā vāsesi, na tāhi abhibhuyyamāno. Tenāha ‘‘avihaññamāno’’tiādi. Adukkhiyamānoti cetodukkhavasena adukkhiyamāno , kāyadukkhaṃ pana ‘‘natthī’’ti na sakkā vattuṃ. Asati hi tasmiṃ adhivāsanāya eva asambhavoti. Anāmantetvāti anālapitvā. Anapaloketvāti avissajjitvā. Tenāha ‘‘ovādānusāsaniṃ adatvāti vuttaṃ hotī’’ti. Pubbabhāgavīriyenāti phalasamāpattiyā parikammavīriyena. Phalasamāpattivīriyenāti phalasamāpattisampayuttavīriyena. Vikkhambhetvāti vinodetvā. Yathā nāma pupphanasamaye campakādirukkhe vekhe dinne yāva so vekho nāpanīyati, tāvassa pupphanasamatthatā vikkhambhitā vinoditā hoti, evameva yathāvuttavīriyavekhadānena tā vedanā satthu sarīre yathāparicchinnaṃ kālaṃ vikkhambhitā vinoditā ahesuṃ. Tena vuttaṃ ‘‘vikkhambhetvāti vinodetvā’’ti. Jīvitampi jīvitasaṅkhāro kammunā saṅkharīyatīti katvā. Chijjamānaṃ virodhipaccayasamāyogena payogasampattiyā ghaṭetvā ṭhapīyati. Adhiṭṭhāyāti adhiṭṭhānaṃ katvā. Tenāha ‘‘dasamāse mā uppajjitthāti samāpattiṃ samāpajjī’’ti. Taṃ pana ‘‘adhiṭṭhānaṃ, pavattana’’nti ca vattabbataṃ arahatīti vuttaṃ ‘‘adhiṭṭhahitvā pavattetvā’’ti.
164.「Pharusoti」意为粗硬坚硬；「garutaroti」亦同义。「Visabhāgarogoti」指因体质不平衡而生之较严重多病，此病非完全无病。「Ñāṇena paricchinditvā」是指以知见分析，观察身受短促苦痛且空无自体，已被正确知见所解脱。所谓「Adhivāsesīti」是指病魔虽侵入身内，却因形态节制，不完全控制其主体，故曰“未被完全操控”。于是说“心不苦痛”等等。此处谓身苦不存在为真故不可言说，若存在，则病入则不可能。所谓「Anāmantetvāti」是未被煎熬。「Anapaloketvāti」谓未放逸丢弃。于是说“未曾违犯训诫规矩。”「Pubbabhāgavīriyenāti」谓以先前因缘果报坚固勤奋；「Phalasamāpattivīriyenāti」谓以果报成就连结之精进。所谓「Vikkhambhetvāti vinodetvā」如花期时，檀香及诸花开的花期虽短，然赏花者以欣喜之心延长观赏。诸感受亦然，如佛及其法身被分断以显现微妙，令众有喜乐。故说“以舒缓动摇而安慰”。生命作为行为之集合而生，因对抗缘起阻碍而消灭停止，再以坚定力量存在。于是说“在十个月内不再生起”，意为善法成就及由此转变。此时谓“以坚定之心所作之决定、奉行为事业”，故云“其法阿拉汉成就坚立”。
Khaṇikasamāpattīti tādisaṃ pubbābhisaṅkhāraṃ akatvā ṭhānaso samāpajjitabbasamāpatti. Puna sarīraṃ vedanā ajjhottharati savisesapubbābhisaṅkhārassa akatattā. Rūpasattakaarūpasattakāni visuddhimaggasaṃvaṇṇanāsu (visuddhi. ṭī. 2.706, 717) vitthāritanayena veditabbāni. Suṭṭhu vikkhambheti pubbābhisaṅkhārassa sātisayattā. Idāni tamatthaṃ upamāya vibhāvetuṃ ‘‘yathā nāmā’’tiādi vuttaṃ. Apabyūḷhoti apanīto. Cuddasahākārehi sannetvāti tesaṃyeva rūpasattakaarūpasattakānaṃ vasena cuddasahi pakārehi vipassanācittaṃ, sakalameva vā attabhāvaṃ visabhāgarogasañjanitalūkhabhāvanirogakaraṇāya sinehetvā na uppajjiyeva sammāsambuddhena sātisayasamāpattivegena suvikkhambhitattā.
所谓「Khaṇikasamāpattīti」者，谓未及早前生已作之造作行，未起合一即完成之现象。又身体诸感受现起后因早期造作不具合，现感余波增长。此中色界及诸识心法之纯净境界，于《清净道论》中详细说明。谓“Suṭṭhu vikkhambheti”是因前造作残余的足迹所致。今应以此喻作比：“如花期尚未逝尽时，观花之心以此花为中心，观照身心中所有色界等诸法，无嗜着之病涌起，故以阿拉汉成就之速得，令无障碍之净心变现。”故曰“以显现净念舒缓作喻”。
Gilāno hutvā puna vuṭṭhitoti pubbe gilāno hutvā puna tato gilānabhāvato vuṭṭhito. Madhurakabhāvo nāma sarīrassa thambhitattaṃ, taṃ pana garubhāvapubbakanti āha ‘‘sañjātagarubhāvo sañjātathaddhabhāvo’’ti. ‘‘Nānākārato na upaṭṭhahantī’’ti iminā disāsammohopi me ahosi sokabalenāti dasseti. Satipaṭṭhānādidhammāti kāyānupassanādayo anupassanādhammā pubbe vibhūtā hutvā upaṭṭhahantāpi idāni mayhaṃ pākaṭā na honti.
因病陈述“曾病后复生”之意，谓先前病殃后接着回归病态。所谓「Madhurakabhāvo」是指身体之懈怠轻松，其先为沉重体态，因言“为生重者即为实质困顿者”。谓其“不具多样性质”，以此处境令我无有忧愁。所谓「Satipaṭṭhānādidhammāti」是指诸身观察等法，先前因而丧失现前业执，即使现时未显然，亦无起忧惑。
§165
165.Abbhantaraṃ karoti nāma attaniyeva ṭhapanato. Puggalaṃ abbhantaraṃ karoti nāma samānattatāvasena dhammena pubbe tassa saṅgaṇhato. Daharakāleti attano daharakāle. Kassaci akathetvāti kassaci attano antevāsikassa upanigūhabhūtaṃ ganthaṃ akathetvā. Muṭṭhiṃ katvāti muṭṭhigataṃ viya rahasibhūtaṃ katvā. Yasmiṃ vā naṭṭhe sabbo taṃmūlako dhammo vinassati, so ādito mūlabhūto dhammo, mussati vinassati dhammo etena naṭṭhenāti muṭṭhi, taṃ tathārūpaṃ muṭṭhiṃ katvā pariharitvā ṭhapitaṃ kiñci natthīti dasseti.
「内在」者，谓建立于自身之中。谓人在此内在者，是因其前法之同一性而为诸法所聚合。犹如孩提时期，于自己孩提之时。有人谓“未完成者”，谓彼未完结的个人所依附隐藏成束者未为完成。谓“握紧”，似为握持隐秘之义。在灭度之中，一切根本法皆灭，彼法为本始根基之法，法灭坏之由也。此谓“灭度”为“握紧”，示意握紧如是，然而未有真实建立之物，显示为何无所有。
Ahamevāti avadhāraṇaṃ bhikkhusaṅghapariharaṇassa aññasādhāraṇicchādassanatthaṃ, avadhāraṇena pana vinā ‘‘ahaṃ bhikkhusaṅgha’’ntiādi bhikkhusaṅghapariharaṇe ahaṃkāramamaṃkārābhāvadassananti daṭṭhabbaṃ. Uddisitabbaṭṭhenāti ‘‘satthā’’ti uddisitabbaṭṭhena. Mā vāahesuṃ bhikkhūti adhippāyo. ‘‘Mā vā ahosī’’ti vā pāṭho. Evaṃ na hotīti ‘‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’’tiādi ākārena cittappavatti na hoti. ‘‘Pacchimavayaanuppattabhāvadīpanatthaṃ vutta’’nti iminā vayo viya buddhakiccampi pariyositakammanti dīpeti. Sakaṭassa bāhappadese daḷhībhāvāya veṭhadānaṃ bāhabandho. Cakkanemisandhīnaṃ daḷhībhāvāya veṭhadānaṃ cakkabandho.
「我即是」此说为比库僧团调伏之特异意愿之表，然而此调伏若无此见“我是比库僧团”等之我执，则显现非我执我所之示。所谓“应当指示”即为“觉者”之所指示。“勿作彼”是警告之辞。由此无“我将护持比库僧团”等此类发愿，心中无此执意流转。所谓“称为后世之起灭”是如佛所说如年数之法。象车轴之坚固为车轴绑带，如车轮抱箍之坚固为车轮带。
Tamatthanti veṭhamissakena maññeti vuttamatthaṃ. Rūpādayo eva dhammā saviggaho viya upaṭṭhānato rūpanimittādayo, tesaṃ rūpanimittādīnaṃ. Lokiyānaṃ vedanānanti yāsaṃ nirodhanena phalasamāpatti samāpajjitabbā, tāsaṃ nirodhā phāsu hoti, tathā bāḷhavedanābhitunnasarīrassāpi. Tadatthāyāti phalasamāpattivihāratthāya. Dvīhi bhāgehi āpo gato etthāti dīpo, oghena parigato hutvā anajjhotthaṭo bhūmibhāgo, idha pana catūhipi oghehi, saṃsāramahogheneva vā anajjhotthaṭo attā ‘‘dīpo’’ti adhippeto. Tenāha ‘‘mahāsamuddagatā’’tiādi. Attassaraṇāti attappaṭisaraṇā. Attagatikā vāti attaparāyaṇāva . Mā aññagatikāti aññaṃ kiñci gatiṃ paṭisaraṇaṃ parāyaṇaṃ mā cintayittha. Kasmā? Attā nāmettha paramatthato dhammo abbhantaraṭṭhena, so evaṃ sampādito tumhākaṃ dīpaṃ tāṇaṃ gati parāyaṇanti. Tena vuttaṃ ‘‘dhammadīpā’’tiādi. Tathā cāha ‘‘attā hi attano nātho, ko hi nātho paro siyā’’ti (dha. pa. 160, 380) upadesamattameva hi parasmiṃ paṭibaddhaṃ, aññā sabbā sampatti purisassa attādhīnā eva. Tenāha bhagavā ‘‘tumhehi kiccaṃ ātappaṃ, akkhātāro tathāgatā’’ti (dha. pa. 276). Tamaggeti tamayogassa agge tassa atikkantābhāvato. Tenevāha ‘‘ime aggatamā’’tiādi. Mamāti mama sāsane. Sabbepi te catusatipaṭṭhānagocarā vāti catubbidhaṃ satipaṭṭhānaṃ bhāvetvā brūhetvā tadeva gocaraṃ attano pavattiṭṭhānaṃ katvā ṭhitā eva bhikkhū agge bhavissanti.
此意乃谓以“杆尺”觉知所说之意。诸法如色等因缘聚合而现起，有色因缘缘起者。俱由世间受乐果之灭尽而相续，受苦痛之身亦然。此意为乐果之得成持存在。谓“以二分而水行”者，灯火既被流水包围而不灭，今此处有四种火被水所围，如生死轮回之大火，而我以此比喻自身当作“灯”，即自护依。又谓“归依自身”即自依止。谓“归向自身”是往彼处归转。勿思他处归向，何以故？己名本为究竟法，依法已成此灯，于尔为汝之灯、彼处及归处。由此故称“法灯”等。又如言“我即自身之主，谁复为他主？”意在指示真正依止，余皆人之所有，悉为自身所御。由是世尊言“尔等勤修，正法说者”。谓“首位者”非彼最高者，由首位者无以超越。故称“此等首位”如是也。吾之教法皆归于我。说“尔等若修习四念处法界，于尔依止不失，尔等将为尊首比库。”
Dutiyabhāṇavāravaṇṇanā niṭṭhitā. · 第二诵分的解释完毕。
Nimittobhāsakathāvaṇṇanā相与提示之说的解释
§166
166. Anekavāraṃ bhagavā vesāliyaṃ viharati, tasmā imaṃ vesālippavesanaṃ niyametvā dassetuṃ ‘‘kadā pāvisī’’ti pucchitvā āgamanato paṭṭhāya taṃ dassento ‘‘bhagavā kirā’’tiādimāha. Āgatamaggenevāti pubbe yāva veḷuvagāmakā āgatamaggeneva paṭinivattento. Yathāparicchedenāti yathāparicchinnakālena. Tatoti phalasamāpattito. Ayanti idāni vuccamānākāro. Divāṭṭhānolokanādi parinibbānassa ekantikabhāvadassanaṃ. Ossaṭṭhoti vissaṭṭho āyusaṅkhāro ‘‘sattāhameva mayā jīvitabba’’nti.
世尊多时住于韦萨利城，因而设定韦萨利入城仪式。为示现出处问曰“何时入城？”从来之路即昔日如行路归途般返转。所言“分段”即按断间时段。此谓“成果成就”者。今所称为现今形态，由昼夜处界之观察，显现般涅槃之专一性。所谓“八十”是年寿数，“八十”寿意为“仅存七十周岁”，由此令生活设定。
Jeṭṭhakaniṭṭhabhātikānanti sabbeva sabrahmacārino sandhāya vadati.
“年长之最年长者”者，谓所有沙门婆罗门中最尊长者，诸出家众皆尊称之。
Paṭipādessāmīti maggapaṭipattiyā niyojessāmi. Maṇiphalaketi maṇikhacite pamukhe atthataphalake. Taṃ paṭhamaṃdassananti yaṃ veḷuvane paribbājakarūpena āgatassa siddhaṃ dassanaṃ, taṃ paṭhamadassanaṃ. Yaṃ vā anomadassissa bhagavato vacanaṃ saddahantena tadā abhinīhārakāle paccakkhato viya tumhākaṃ dassanaṃ siddhaṃ, taṃ paṭhamadassanaṃ. Paccāgamanacārikanti paccāgamanatthaṃ cārikaṃ.
“要行已”者，意为须投入修行道业之意。谓“珠牌”者，是首饰以珠宝镶饰之额饰板。谓此“初现”，即昔日于迦维滨那园中，佛以游方求道者之身份，初次显示成就。谓“初现”，亦指阿难等人护持佛言而信受佛语，承继佛训而契合所见成就者。谓“后会行脚”，意为后续入城或来会之行脚。
Sattāhanti accantasaṃyoge upayogavacanaṃ. Therassa jātovarakagehaṃ kira itaragehato vivekaṭṭhaṃ, vivaṭaṅgaṇañca, tasmā devabrahmānaṃ upasaṅkamanayogyanti ‘‘jātovarakaṃ paṭijaggathā’’ti vuttaṃ. Soti uparevato. Taṃ pavattinti tattha vasitukāmatāya vuttaṃ taṃ.
『众生』者，多者也，谓多合起用之义。尊者住于其出生所居之家，较他处住宅而具幽寂清净，及居处开阔不狭隘，故适于诸天梵在所趋近。谓之『出生所护缘』已被传说。『清净』者即上文之意。此处说此事，为使常居住之意而说。
‘‘Jānantāpi tathāgatā pucchantī’’ti (pārā. 16, 165) iminā nīhārena thero ‘‘ke tumhe’’ti pucchi. ‘‘Tvaṃ catūhi mahārājehi mahantataro’’ti puṭṭho attano mahattaṃ satthu upari pakkhipanto ‘‘ārāmikasadisā ete upāsike amhākaṃ satthuno’’ti āha. Sāvakasampattikittanampi hi atthato satthu sampattiṃyeva vibhāveti.
『即便知晓者，如来尚自发问』（经文第16卷第165节），此处借此顽固问难之语，尊者问曰：“尔等是谁？”答言：‘‘汝为四大国王中最大者。”尊者自抛己身之尊高于师上，言曰：“有如林中居住之僧众，此诸近侍乃我师也。”此亦示教法众生相遇之标记而彰显师尊大功德。
Sotāpattiphale patiṭṭhāyāti therassa desanānubhāvena, attano ca upanissayasampattiyā ñāṇassa paripakkattā sotāpattiphale patiṭṭhahitvā.
谓依照尊者教诲经验基础，及自身缘起成熟之智慧，坚立于须陀洹果之果位。
Ayanti yathāvuttā. Etthāti ‘‘vesāliṃ piṇḍāya pāvisī’’ti etasmiṃ vesālīpavese. Anupubbīkathāti anupubbadīpanī kathā.
『如是所应行也』。此指『至于入于维萨离乞食』。『初步教说』者，即前段渐次启迪之言。
§167
167.Udenayakkhassa cetiyaṭṭhāneti udenassa nāma yakkhassa āyatanabhāvena iṭṭhakāhi cite mahājanassa cittīkataṭṭhāne. Katavihāroti bhagavantaṃ uddissa katavihāro. Vuccatīti purimavohārena ‘‘udenacetiya’’nti vuccati. Gotamakādīsupīti ‘‘gotamakacetiya’’nti evaṃ ādīsupi. Eseva nayoti cetiyaṭṭhāne katavihārabhāvaṃ atidisati. Vaḍḍhitāti bhāvanāpāripūrivasena paribrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitā. Yuttayānaṃ viya katāti yathā yuttaṃ ājaññayānaṃ chekena sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathārucipavattirahataṃ gamitā. Patiṭṭhānaṭṭhenāti adhiṭṭhānaṭṭhena. Vatthu viya katāti sabbaso upakkilesavisodhanena iddhivisayatāya pavattiṭṭhānabhāvato suvisodhitaparissayavatthu viya katā. Adhiṭṭhitāti paṭipakkhadūrībhāvato subhāvitabhāvena taṃtaṃadhiṭṭhānayogyatāya ṭhapitā . Samantato citāti sabbabhāgena bhāvanupacayaṃ gamitā. Tenāha ‘‘suvaḍḍhitā’’ti. Suṭṭhu samāraddhāti iddhibhāvanāya sikhāppattiyā sammadeva saṃsevitā.
『乌德那夜叉圣地』者，意为以夜叉名乌德那所居之所，为大众开设之崇敬之地。『所行为』者，为佛陀而作之行为、弘法活动。古老传说中称曰“乌德那圣地”，又称“果德玛圣地”等等。此处言及圣地之修建弘法之事，谓其不断增长、日益完备。『反复作』者，谓因频频营造修习，循序渐进，常相续转。比之以驱驭群牲之客驾与车辕主驾驶，依其心愿施行，使之如意顺利进行。『立坚基』者，即结据所在。『所作』者，因彻去烦恼，以信心力在出世间及神通领域中，确立清净有势力而作。以全面之心，遍及诸方，故称『日益增长』也。勤勉努力，圆满修习，乃究竟得证。
Aniyamenāti ‘‘yassa kassacī’’ti aniyamavacanena. Niyametvāti ‘‘tathāgatassā’’ti sarūpadassanena niyametvā. Āyuppamāṇanti paramāyuppamāṇaṃ vadati, tasseva gahaṇe kāraṇaṃ brahmajālasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.40; dī. ni. ṭī. 1.40) vuttanayeneva veditabbaṃ. Mahāsivatthero pana ‘‘mahābodhisattānaṃ carimabhave paṭisandhidāyino kammassa asaṅkhyeyyāyukatāsaṃvattanasamatthataṃ hadaye ṭhapetvā buddhānaṃ āyusaṅkhārassa parissayavikkhambhanasamatthatā pāḷiyaṃ āgatā evāti imaṃ bhaddakappameva tiṭṭheyyā’’ti avoca. ‘‘Khaṇḍiccādīhi abhibhuyyatī’’ti etena yathā iddhibalena jarāya na paṭighāto, evaṃ tena maraṇassapi na paṭighātoti atthato āpannamevāti. ‘‘Kva saro khitto, kva ca nipatito’’ti aññathā vuṭṭhitenāpi theravādena aṭṭhakathāvacanameva samatthitanti daṭṭhabbaṃ . Tenāha ‘‘so na ruccati…pe… niyamita’’nti.
『非强制』即借『谁之所为者』谓非强制之意。强制之谓乃以如来所具之正见为证，故得强制之义。寿命长短，谓其极长寿命。此因佛陀寿命之长详述于《梵网经》注。大长老云：“大菩萨辗转生死，积累无量之业力，于心中安置佛寿寿命之不缩短能力，于巴利语中称为‘长寿之来’。”言及能压服区分衰老之力，故如意于此处寿命，无叛逆。又言：“若树枝折落或倒地，终非此义。”教派上座部注释谓以此语为佐证。故言“彼不喜……被强制”。
Pariyuṭṭhitacittoti yathā kiñci atthānatthaṃ sallakkhetuṃ na sakkā, evaṃ abhibhūtacitto. So pana abhibhavo mahatā udakoghena appakassa udakassa ajjhottharaṇaṃ viya ahosīti vuttaṃ ‘‘ajjhotthaṭacitto’’ti. Aññopīti therato, ariyehi vā aññopi yo koci puthujjano. Puthujjanaggahaṇañcettha yathā sabbena sabbaṃ appahīnavipallāso mārena pariyuṭṭhitacitto kiñci atthaṃ sallakkhetuṃ na sakkoti, evaṃ thero bhagavatā kataṃ nimittobhāsaṃ sabbaso na sallakkhesīti dassanatthaṃ. Tenāha ‘‘māro hī’’tiādi. Cattāro vipallāsāti asubhe ‘‘subha’’nti saññāvipallāso, cittavipallāso, dukkhe ‘‘sukha’’nti saññāvipallāso, cittavipallāsoti ime cattāro vipallāsā. Tenāti yadipi itare aṭṭha vipallāsā pahīnā, tathāpi yathāvuttānaṃ catunnaṃ vipallāsānaṃ appahīnabhāvena. Assāti therassa. Maddatīti phusanamattena maddanto viya hoti, aññathā tena maddite sattānaṃ maraṇameva siyā. Kiṃ sakkhissati, na sakkhissatīti adhippāyo. Kasmā na sakkhissati, nanu esa aggasāvakassa kucchiṃ paviṭṭhoti? Saccaṃ paviṭṭho, tañca kho attano ānubhāvadassanatthaṃ, na vibādhanādhippāyena. Vibādhanādhippāyena pana idha ‘‘kiṃ sakkhissatī’’ti vuttaṃ hadayamaddanassa adhigatattā. Nimittobhāsanti ettha ‘‘tiṭṭhatu bhagavā kappa’’nti sakalakappaṃ avaṭṭhānayācanāya ‘‘yassa kassaci ānanda cattāro iddhipādā bhāvitā’’tiādinā aññāpadesena attano caturiddhipādabhāvanānubhāvena kappaṃ avaṭṭhānasamatthatāvasena saññuppādanaṃ nimittaṃ, tathā pana pariyāyaṃ muñcitvā ujukaṃyeva attano adhippāyavibhāvanaṃ obhāso. Jānantoyeva vāti mārena pariyuṭṭhitabhāvaṃ jānanto eva. Attano aparādhahetuto sattānaṃ soko tanuko hoti, na balavāti āha ‘‘dosāropanena sokatanukaraṇattha’’nti. Kiṃ pana thero mārena pariyuṭṭhitacittakāle pavattiṃ pacchā jānātīti? Na jānāti sabhāvena, buddhānubhāvena pana anujānāti.
所谓『妄乱心』者，如同凡是无法准确标记自身意旨的样态，心意亦复如是被大水淹没，难以自水面浮起，故称为『浮出心』。这里的『浮出』比喻大水面上水波的浮动。又有另一种说法，称为『外行』，既指长老，也指圣者，或其他任何一位凡夫。对于凡夫的认知观，犹如心识全面消失、彻底颠倒，故称妄乱心，无法准确把握任何义理。这即是圣者由世尊所宣示其标记之义，证明其全然难以标示。因而宣说『魔即是』诸语。所谓四种颠倒，谓对不善为善、善为不善的分别错乱，为名色颠倒；谓心识颠倒；谓苦为乐的感受颠倒；亦谓心识颠倒，合称四种颠倒。除此之外尚有其他八种颠倒未灭，但皆因不坏四种颠倒本末，无从消除，故只称四种颠倒。所谓『阿萨』即长老之意。所谓『马达』者，如人触物般示弱软，若用他法则致众生死灭即非起作用。何以故不能永恒？由此可知阿那含弟子（最高弟子）所执掌的戒律未受破坏。何故不受破坏？即此最高弟子内心如利刃入鞘，意志坚定，非出于争斗破坏之意。若是出于争斗，谓其内心浮动，沉沦不定。所谓内心浮动者，即谓燃烧痛苦之心，故人间存在诸烦恼。对此应知妄乱心由魔所束缚，因此魔的存在导致心乱。何谓魔妄乱心发作后自身知之乎？不知缘于智慧集会，唯由佛法慧眼得以了解。
Mārayācanakathāvaṇṇanā魔请求之说的解释
§168
168.Anatthe niyojento guṇamāraṇena māreti, virāgavibandhanena vā jātinimittatāya tattha tattha jātaṃ jātaṃ mārento viya hotīti ‘‘māretīti māro’’ti vuttaṃ. Ativiya pāpatāya pāpimā. Kaṇhadhammehi samannāgato kaṇho. Virāgādiguṇānaṃ antakaraṇato antako. Sattānaṃ anatthāvahapaṭipattiṃ na muccatīti namuci. Attano mārapāsena pamatte bandhati, pamattā vā bandhū etassāti pamattabandhu. Sattamasattāhato paraṃ satta ahāni sandhāyāha ‘‘aṭṭhame sattāhe’’ti na pana pallaṅkasattāhādi viya niyatakiccassa aṭṭhamasattāhassa nāma labbhanato. Sattamasattāhassa hi parato ajapālanigrodhamūle mahābrahmuno, sakkassa ca devarañño paṭiññātadhammadesanaṃ bhagavantaṃ ñatvā ‘‘idāni satte dhammadesanāya mama visayaṃ atikkamāpessatī’’ti sañjātadomanasso hutvā ṭhito cintesi ‘‘handa dānāhaṃ naṃ upāyena parinibbāpessāmi, evamassa manoratho aññathattaṃ gamissati, mama ca manoratho ijjhissatī’’ti . Evaṃ pana cintetvā bhagavantaṃ upasaṅkamitvā ekaṃ antaṃ ṭhito ‘‘parinibbātu dāni bhante bhagavā’’tiādinā parinibbānaṃ yāci, taṃ sandhāya vuttaṃ ‘‘aṭṭhame sattāhe’’tiādi. Tattha ajjāti āyusaṅkhārossajjanadivasaṃ sandhāyāha. Bhagavā cassa abhisandhiṃ jānantopi taṃ anāvikatvā parinibbānassa akālabhāvameva pakāsento yācanaṃ paṭikkhipi. Tenāha ‘‘na tāvāha’’ntiādi.
168.所谓『魔是以无益缘故杀害众生，并因断欲等之障碍，常以生起等因而屡屡杀害』，故称之为『杀害者魔』。魔为极恶之体，具黑暗性质，因断欲等善法而终结一切德行，故为终结者。众生不解其无益之行而拘束其中，未得解脱。自身为魔链所缚，亦有愚人从者，愚人与魔同。七七相续，即四十九日谓之八日第七含七部分，而非床榻这类限定。七七之中次第有佛法强大的护持，佛及天界诸神悉知『于此第七含七期间佛法教导将临，我将超越此境界』，故生愁闷心，志愿如是他法圆满，则其愿望得成，不再执着。于是前往世尊所，请求忍受不久入般涅槃。对此佛言『此时尚未来临』，予以否定。
Maggavasena viyattāti saccasampaṭivedhaveyyattiyena byattā. Tatheva vinītāti maggavasena kilesānaṃ samucchedavinayanena vinītā. Tathā visāradāti ariyamaggādhigameneva satthusāsane vesārajjappattiyā visāradā , sārajjakarānaṃ diṭṭhivicikicchādipāpadhammānaṃ vigamena visāradabhāvaṃ pattāti attho. Yassa sutassa vasena vaṭṭadukkhato nissaraṇaṃ sambhavati, taṃ idha ukkaṭṭhaniddesena ‘‘suta’’nti adhippetanti āha ‘‘tepiṭakavasenā’’ti. Tiṇṇaṃ piṭakānaṃ samūho tepiṭakaṃ, tīṇi vā piṭakāni tipiṭakaṃ, tipiṭakameva tepiṭakaṃ, tassa vasena. Tamevāti yaṃ taṃ tepiṭakaṃ sotabbabhāvena ‘‘suta’’nti vuttaṃ, tameva. Dhammanti pariyattidhammaṃ. Dhārentīti suvaṇṇabhājane pakkhittasīhavasaṃ viya avinassantaṃ katvā suppaguṇasuppavattibhāvena dhārenti hadaye ṭhapenti. Iti pariyattidhammavasena bahussutadhammadharabhāvaṃ dassetvā idāni paṭivedhadhammavasenapi taṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Ariyadhammassāti maggaphaladhammassa, navavidhassāpi vā lokuttaradhammassa. Anudhammabhūtanti adhigamāya anurūpadhammabhūtaṃ. Anucchavikapaṭipadanti ca tameva vipassanādhammamāha, chabbidhā visuddhiyo vā. Anudhammanti tassā yathāvuttapaṭipadāya anurūpaṃ abhisallekhitaṃ appicchatādidhammaṃ. Caraṇasīlāti samādāya pavattanasīlā. Anu maggaphaladhammo etissāti vā anudhammā, vuṭṭhānagāminivipassanā, tassā caraṇasīlā. Attano ācariyavādanti attano ācariyassa sammāsambuddhassa vādaṃ. Sadevakassa lokassa ācārasikkhāpanena ācariyo, bhagavā. Tassa vādo, catusaccadesanā.
所谓『行道清净者』，即真实彻悟真理以断除烦恼，故称之为清净。譬如修习圣道虽苦亦清净；修习律仪使戒清净。『通达』意谓依止圣道教法，远离晦暗疑惑，获得智慧通达。依佛法真理之教导，依止三藏教义，引导离苦解脱。三藏者，谓经、律、论三藏集合体，令智者勤苦学习能即会所闻教义，故称之为『所闻』。所谓『法』即教义真谛。所谓『摄持』意谓如精金悬挂牢固于胸中，不坏其质，可喻持法于心坚固无损。依此教义集聚众多世尊正法之知识展示，今以真理之显现，于此『或曰』以启示诸法理趣。所谓圣法即指具足道果之法，乃世间外道难及之道。所谓『随法而行』，谓验证之行与语相应，修习入定及六种净化更为明证之意。所谓『随法』，即依照正知行之真谛加以修饰及强化，包含修行正道之六种净化。如同修习净观，分类修四正断。所谓『行善道』，即依持净戒与正确行为。所谓『随法』，即行道后境界，乃世尊言说之圆满道理。行者依从师教，师者即正觉世尊，其教戒为四谛法界。
Ācikkhissantīti ādito kathessanti, attanā uggahitaniyāmena pare uggaṇhāpessantīti attho. Desessantīti vācessanti, pāḷiṃ sammā pabodhessantīti attho. Paññāpessantīti pajānāpessanti, saṅkāpessantīti attho. Paṭṭhapessantīti pakārehi ṭhapessanti, pakāsessantīti attho. Vivarissantīti vivaṭaṃ karissanti. Vibhajissantīti vibhattaṃ karissanti. Uttāniṃ karissantīti anuttānaṃ gambhīraṃ uttānaṃ pākaṭaṃ karissanti. Saha dhammenāti ettha dhamma-saddo kāraṇapariyāyo ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu (vibha. 270) viyāti āha ‘‘sahetukena sakāraṇena vacanenā’’ti. Sappāṭihāriyanti sanissaraṇaṃ , yathā paravādaṃ bhañjitvā sakavādo patiṭṭhahati, evaṃ hetudāharaṇehi yathādhigatamatthaṃ sampādetvā dhammaṃ kathessanti. Tenāha ‘‘niyyānikaṃ katvā dhammaṃ desessantī’’ti, navavidhaṃ lokuttaradhammaṃ pabodhessantīti attho. Ettha ca ‘‘paññāpessantī’’tiādīhi chahi padehi cha atthapadāni dassitāni, ādito pana dvīhi padehi cha byañjanapadāni. Ettāvatā tepiṭakaṃ buddhavacanaṃ saṃvaṇṇanānayena saṅgahetvā dassitaṃ hoti. Vuttañhetaṃ nettiyaṃ ‘‘dvādasapadāni suttaṃ, taṃ sabbaṃ byañjanañca attho cā’’ti (netti. saṅkhāre).
所谓『将授教诲』，意指由上而下逐层讲授，并相续从初始明白传达。所谓『宣说』带有教导之意，正如佛法正当说明。所谓『阐述』意即向人揭示道理和因果。所谓『建立』包括以各种方式立定教义。所谓『启示』意指使清楚明白易于理解。所谓『说明』即展开解说。所谓『分析』意指将整体进行分解，使之明显易辨。所谓『深入说明』者，指进行透彻之详细解说。所谓『同法』，即指语言为因，知识为果，借助因缘依赖而显现。所谓『平易显然』，如同打破谬论后正立真谛，借由比喻事例说明正确精义，引人契入教义。故云『于此完成使听闻众多所见所闻俱于堂奥之具足』，此即称之为三藏佛语记载。
Sikkhattayasaṅgahitanti adhisīlasikkhādisikkhattayasaṅgahaṇaṃ. Sakalaṃ sāsanabrahmacariyanti anavasesaṃ satthusāsanabhūtaṃ seṭṭhacariyaṃ. Samiddhanti sammadeva vaḍḍhitaṃ. Jhānassādavasenāti tehi tehi bhikkhūhi samadhigatajhānasukhavasena. Vuddhippattanti uḷārapaṇītabhāvagamanena sabbaso parivuddhiṃ upagataṃ. Sabbapāliphullaṃ viya abhiññāsampattivasena abhiññāsampadāhi sāsanābhivuddhiyā matthakappattito. Patiṭṭhitavasenāti patiṭṭhānavasena, patiṭṭhappattiyāti attho. Paṭivedhavasena bahuno janassa hitanti bāhujaññaṃ. Tenāha ‘‘bahujanābhisamayavasenā’’ti. Puthu puthulaṃ bhūtaṃ jātaṃ, puthu vā puthuttaṃ bhūtaṃ pattanti puthubhūtaṃ. Tenāha ‘‘sabbākāra…pe… patta’’nti. Suṭṭhu pakāsitanti suṭṭhu sammadeva ādikalyāṇādibhāvena paveditaṃ.
所谓『修习道理集合』，语指依戒修持等诸善法全部集合，具足圣行。全体遵守佛陀教诫而无所缺漏，圆满成为上乘。依此善行渐增，正修为成熟称为圆满。所谓『禅那证获之愉悦』，谓诸比库依止禅定而得其安乐。所谓『增长起源』，指诸善法潜藏具足，故而证德广增。整体似显果报之饱满，因此所谓诸法圆满发展由此起始。所谓『确立』意谓为立法根本,具足根据,具有成立意义。所谓『证知』意谓为对众生有益，利众多者。故曰：『以使大众入法门为依止』。所谓『新旧杂多』，意指原始与后世、大小各类，皆属新旧互杂异生之义。故曰『一切诸类……皆多种所成』。此为透彻证明绝佳。
Āyusaṅkhāraossajjanavaṇṇanā舍弃寿行的解释
§169
169.Satiṃ sūpaṭṭhitaṃ katvāti ayaṃ kāyādivibhāgo attabhāvasaññito dukkhabhāro mayā ettakaṃ kālaṃ vahito, idāni pana na vahitabbo, etassa avahanatthaṃ cirataraṃ kālaṃ ariyamaggasambhāro sambhato, svāyaṃ ariyamaggo paṭividdho, yato ime kāyādayo asubhādito sammadeva pariññātā, catubbidhampi sammāsatiṃ yathātathaṃ visaye suṭṭhu upaṭṭhitaṃ katvā. Ñāṇena paricchinditvāti yasmā imassa attabhāvasaññitassa dukkhabhārassa vahane payojanabhūtaṃ attahitaṃ tāva mahābodhimūle eva parisamāpitaṃ, parahitaṃ pana buddhaveneyyavinayanaṃ parisamāpitabbaṃ, taṃ idāni māsattayeneva parisamāpanaṃ pāpuṇissati, tasmā abhāsi ‘‘visākhapuṇṇamāyaṃ parinibbāyissāmī’’ti, evaṃ buddhañāṇena paricchinditvā sabbabhāgena nicchayaṃ katvā. Āyusaṅkhāraṃ vissajjīti āyuno jīvitassa abhisaṅkhārakaṃ phalasamāpattidhammaṃ ‘‘na samāpajjissāmī’’ti vissajji taṃvissajjaneneva tena abhisaṅkhariyamānaṃ jīvitasaṅkhāraṃ ‘‘nappavattessāmī’’ti vissajji. Tenāha ‘‘tatthā’’tiādi. Ṭhānamahantatāyapi pavattiākāramahantatāyapi mahanto pathavīkampo. Tattha ṭhānamahantatāya bhūmicālassa mahattaṃ dassetuṃ ‘‘tadā kira…pe… kampitthā’’ti vuttaṃ. Sā pana jātikkhettabhūtā dasasahassī lokadhātu eva, na yā kāci, yā mahābhinīhāramahājātiādīsupi kampittha. Tadāpi tattikāya eva kampane kiṃ kāraṇaṃ ? Jātikkhettabhāvena tasseva ādito pariggahassa katattā. Pariggahakaraṇaṃ cassa dhammatāvasena veditabbaṃ. Tathā hi purimabuddhānampi tāvatakameva jātikkhettaṃ ahosi. Tathā hi vuttaṃ ‘‘dasasahassī lokadhātū, nissaddā honti nirākulā…pe… mahāsamuddo ābhujati, dasasahassī pakampatī’’ti ca ādi (bu. vaṃ. 84-91). Udakapariyantaṃ katvā chappakārapavedhanena avītarāge bhiṃsetīti bhiṃsano, so eva bhiṃsanakoti āha ‘‘bhayajanako’’ti. Devabheriyoti devadundubhisaddassa pariyāyavacanamattaṃ. Na cettha kāci bherī ‘‘devadundubhī’’ti adhippetā, atha kho uppātabhāvena labbhamāno ākāsagato nigghosasaddo. Tenāha ‘‘devo’’tiādi. Devoti megho. Tassa hi acchabhāvena ākāsassa vassābhāvena sukkhagajjitasaññite sadde niccharante devadundubhisamaññā. Tenāha ‘‘devo sukkhagajjitaṃ gajjī’’ti.
169.所谓『令念稳住圆满』，乃指身心诸法负荷之认知持续久远，今应止息，不复承受。此为于成就正确圣道之根本累积。自主圣道已被证悟，因身心六根所缘宏大而确知。现在诸不善之受皆经正知充分照摄，得以圆满。如经所述，十千界之大地震荡浩瀚，遍布天下无例外，无论大小苦乐生灭现象皆受到震撼。为何震动？乃源于一初始始者之因。早期诸佛亦如是经历境地，如言：『十千世界静寂无扰，广大海洋爆发波涛，十千世界皆震动』。所谓‘惊恐’，指对水声如雷霆般骤然发出恐怖之声响。术语称为‘天神之雷霆’。此非指天神，乃指空中伴随雨云风暴发出的雷鸣声。故曰‘天’。空中响声如雨云遮蔽天空而发雷鸣声，故名‘天响雷声’。
Pītivegavissaṭṭhanti ‘‘evaṃ cirataraṃ kālaṃ vahito ayaṃ attabhāvasaññito dukkhabhāro, idāni na cirasseva nikkhipissatī’’ti sañjātasomanasso bhagavā sabhāveneva pītivegavissaṭṭhaṃ udānaṃ udānesi. Evaṃ pana udānentena ayampi attho sādhito hotīti dassanatthaṃ aṭṭhakathāyaṃ ‘‘kasmā’’tiādi vuttaṃ.
「依地势而安住」者，谓：『此种形态负载久远，乃此自体存在感所生之苦负重，如今虽不久时即将弃置』。世尊由生起悲伤之念，即于僧众面前数次称说此语。以此数语，彼义理遂被确立，此注疏乃为显明其缘起，故开头有「为何」等语。
Tulīyatīti tulanti tula-saddo kammasādhanoti dassetuṃ ‘‘tulita’’nti vuttaṃ. Appānubhāvatāya paricchinnaṃ. Tathā hi taṃ parito khaṇḍitabhāvena ‘‘paritta’’nti vuccati. Paṭipakkhavikkhambhanato dīghasantānatāya, vipulaphalatāya ca na tulaṃ na paricchinnaṃ. Yehi kāraṇehi pubbe avisesato mahaggataṃ ‘‘atula’’nti vuttaṃ, tāni kāraṇāni rūpāvacarato āruppassa sātisayāni vijjantīti ‘‘arūpāvacaraṃ atula’’nti vuttaṃ, itarañca ‘‘tula’’nti, appavipākaṃ tīsupi kammesu yaṃ tanuvipākaṃ hīnaṃ, taṃ tulaṃ. Bahuvipākanti yaṃ mahāvipākaṃ paṇītaṃ, taṃ atulaṃ. Yaṃ panettha majjhimaṃ, taṃ hīnaṃ, ukkaṭṭhanti dvidhā bhinditvā dvīsu bhāgesu pakkhipitabbaṃ. Hīnattikavaṇṇanāyaṃ vuttanayeneva appabahuvipākataṃ niddhāretvā tassa vasena tulātulabhāvo veditabbo. Sambhavati etasmāti sambhavoti āha ‘‘sambhavassa hetubhūta’’nti. Niyakajjhattaratoti sasantānadhammesu vipassanāvasena, gocarāsevanāya ca nirato. Savipākaṃ samānaṃ pavattivipākamattadāyikammaṃ savipākaṭṭhena sambhavaṃ. Na ca taṃ kāmādibhavābhisaṅkhārakanti tato visesanatthaṃ ‘‘sambhava’’nti vatvā ‘‘bhavasaṅkhāra’’nti vuttaṃ. Ossajjīti ariyamaggena avassajji . Kavacaṃ viya attabhāvaṃ pariyonandhitvā ṭhitaṃ attani sambhūtattā attasambhavaṃ kilesañca abhindīti kilesabhedasahabhāvikammossajjanaṃ dassento tadubhayassa kāraṇaṃ avoca ‘‘ajjhattarato samāhito’’ti.
「平衡」之名，为示意施业功用均衡，故称「平衡」。若失此均衡，则为不全或残缺。其理如旁边边缘，因其有断裂割裂之相，故谓「周边」。相对而言，因果持续长远与丰饶成果，谓之不平衡、不断裂。曾因种种缘故，先前特别增长之谓为「不平衡」。诸因缘因无色界无上之烦恼而生微妙果报称为「无色界不平衡」，而其他则属「平衡」。三种行为中，果报最轻微者为平衡，果报丰盛优良者则为不平衡。居中者属轻微，故须将之分割为二而分别安置。此轻重义理，依此文述中轻重结果之分别可知。此即「缘起之由」；所谓「缘起是受因缘而生」，此因缘指的是恒常不变之见解，借由内观修行与生活活动而为息心具足。果报同类，进转和缓，皆因果报所生。此因非如欲界等有为所缔造，故特指「缘起」而谓「有为行」。称「放逸」者，即于圣道上失落者。如同护体之铠，欣乐自体持有之状态，此即由自身缘生。释障，谓与烦恼断除共俱之行为放逸，述明其二者共因，由此言：「由内寻常心摄」起。
Tīrentoti ‘‘uppādo bhayaṃ, anuppādo khema’’ntiādinā vīmaṃsanto. ‘‘Tulento tīrento’’tiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘pañcakkhandhā’’ti ādiṃ vatvā bhavasaṅkhārassa avassajjanākāraṃ sarūpato dassesi. ‘‘Eva’’ntiādinā pana udānavaṇṇanāyaṃ ādito vuttamatthaṃ nigamanavasena dassesi.
「越过者」即依「生起即为怖畏，非生起即为安稳」等语意而反观释义。由「平衡者与越过者」诸语综合展示断义，为明了详解，先所述五蕴等，说明有为行的放逸性质，具完整形态示现。以「是故」开头以叙述呗嘵（声调）为引导，揭露其本义而结束。
Mahābhūmicālavaṇṇanā大地震动的解释
§171
171. Yanti karaṇe vā adhikaraṇe vā paccattavacananti adhippāyena āha ‘‘yena samayena, yasmiṃ vā samaye’’ti. Ukkhepakavātāti udakasandhārakavātaṃ upacchinditvā ṭhitaṭṭhānato khepakavātā. ‘‘Saṭṭhi…pe… bahala’’nti idaṃ tassa vātassa ubbedhappamāṇameva gahetvā vuttaṃ, āyāmavitthārato pana dasasahassacakkavāḷappamāṇampi udakasandhārakavātaṃ upacchindatiyeva. Ākāseti pubbe vātena patiṭṭhitokāse. Puna vātoti ukkhepakavāte tathākatvā vigate udakasandhārakavāto puna ābandhitvāgaṇhāti yathā taṃ udakaṃ na bhassati, evaṃ utthambhentaṃ ābandhanavitānavasena bandhitvā gaṇhāti. Tato udakaṃ uggacchatīti tato ābandhitvā gahaṇato tena vātena utthambhitaṃ udakaṃ uggacchati upari gacchati. Hotiyevāti antarantarā hotiyeva. Bahalabhāvenāti mahāpathaviyā mahantabhāvena. Sakalā hi mahāpathavī tadā oggacchati, uggacchati ca, tasmā kampanaṃ na paññāyati.
「当时」或「所在时间」，借助主格代词谓「于何时」，意谓动因。所谓「吹拂气」为水流成因风，其为掀起水面并从固定处移去之风。此锋力大小如｢六十……百……多｣者，乃依水滚旋转范围所定。所谓「虚空」乃早前风由此处停歇之处。复归「风」言，乃依吹动水面断裂后又聚合之状，如此水被升起后，风使之不断聚合不致分散。接着为水升起，谓因风势牵引水面升高上行。谓「立刻发生」即指此过程之瞬间表现。谓「多种量」乃指大地巨大之势使水升起上升。诸元素皆为大地界流水界运行，此时震动不觉察。
Ijjhanassāti icchitatthasijjhanassa. Anubhavitabbassaissariyasampattiādikassa. Parittāti paṭiladdhamattā nātisubhāvitā. Tathā ca bhāvanā balavatī na hotīti āha ‘‘dubbalā’’ti. Saññāsīsena hi bhāvanā vuttā. Appamāṇāti paguṇā subhāvitā. Sā hi thirā daḷhatarā hotīti āha ‘‘balavā’’ti. ‘‘Parittā pathavīsaññā, appamāṇā āposaññā’’ti desanāmattameva, āposaññāya pana subhāvitāya pathavīkampo sukheneva ijjhatīti ayamettha adhippāyo veditabbo. Saṃvejento dibbasampattiyā pamattaṃ sakkaṃ devarājānaṃ. Vīmaṃsanto vā tāvadeva samadhigataṃ attano iddhibalaṃ. Mahāmoggallānattherassa pāsādakampanaṃ pākaṭanti taṃ anāmasitvā saṅgharakkhitasāmaṇerassa pāsādakampanaṃ dassetuṃ ‘‘so kirāyasmā’’tiādi vuttaṃ. Pūtimisso gandho etassāti pūtigandho, tena pūtigandheneva adhigatamātukucchisambhavaṃ viya gandheneva sīsena, ativiya dārako evāti attho.
「求欲」者，即追求欲望之义。指欲望者须亲证尊者境界等，方能了知。谓「残缺」乃所获不甚完善。且因修习不坚固，故示曰「薄弱」。由识别意识所知成长，唯修持众生方为强健，故称「强盛」。「被限制」意即大地之认知有限，水之认知优越，故以此立意。于此说法，借由天力感悟，大力观察自身灵验神通。观其一切成就，反省自我曾得神通之力。提到伟大尊长摩嘎剌那座殿震动，虽未言名，然以比库沙弥模范于僧团保护者殿震动示例，言曰「此尊者也」。又闻其净秽气味，故以嗅觉比拟其年龄稚嫩。
Ācariyanti ācariyūpadesaṃ. Iddhābhisaṅkhāro nāma iddhividhappaṭipakkhādībhāvena icchitabbo, so ca upāye kosallassa attanā na sammā uggahitattā na tāva sikkhitoti āha ‘‘asikkhitvāva yuddhaṃ paviṭṭhosī’’ti. ‘‘Pilavanta’’nti iminā sakalameva pāsādavatthuṃ udakaṃ katvā adhiṭṭhātabbapāsādova tattha pilavatīti dasseti. Adhiṭṭhānakkamaṃ pana upamāya dassento ‘‘tāta…pe… jānāhī’’ti āha. Tattha kapallakapūvanti āsittakapūvaṃ, taṃ pacantā kapāle paṭhamaṃ kiñci piṭṭhaṃ ṭhapetvā anukkamena vaḍḍhetvā antantena paricchindanti pūvaṃ samantato paricchinnaṃ katvā ṭhapenti, evaṃ ‘‘āpokasiṇavasena ‘pāsādena patiṭṭhitaṭṭhānaṃ udakaṃ hotū’ti adhiṭṭhahanto samantato pāsādassa yāva pariyantā yathā udakaṃ hoti, tathā adhiṭṭhātabba’’nti upamāya upadisati.
「教师」即导师教诲。所谓善用神通之法，若未熟练掌握，应以智慧谨慎，故称「未经修习即涉战场」。「有湿意」谓如以水浸湿整座殿宇，表现其湿润状况。复以类似手工事例比喻，讲述建筑屋顶由前至后逐层堆叠，体现其逐渐增加紧密度。如此以比喻说明「由湿润之势，将屋宇维持整体水体保持」理，应当谨慎坚持以维系屋宇之完整。
Mahāpadānevuttamevāti ‘‘dhammatā esā, bhikkhave, yadā bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamatī’’ti (dī. ni. 2.18) vatvā ‘‘ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhatī’’ti (dī. ni. 2.18), tathā ‘‘dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamatī’’ti (dī. ni. 2.30) vatvā ‘‘ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhatī’’ti (dī. ni. 2.32) ca mahābodhisattassa gabbhokkantiyaṃ, abhijātiyañca dhammatāvasena mahāpadānepathavīkampassa vuttattā itaresupi catūsu ṭhānesu pathavīkampo dhammatāvasenevāti mahāpadāneatthato vuttaṃ evāti adhippāyo.
所谓“大足触地”者，尊者们，意指菩萨感得乐界身躯已离开母腹时。如经中所说：“菩萨游乐道身，离开母腹”〈大尼柯耶2.18〉，又云：“这时，十万世界大地震动、震荡、动摇”〈大尼柯耶2.18〉。同样地，如法言：“尊者们，所谓此法是，当菩萨离开母腹”〈大尼柯耶2.30〉，复有言：“此时，十万世界大地震动、震荡、动摇”〈大尼柯耶2.32〉。此乃大菩萨入胎与出胎之情境，教义上说，因为“大足触地”时地动，此一缘起地动，亦如他三处地动也是依此义理而立，是故从“大足触地”的意义而说，以上言说成立，此为正解。
Idāni nesaṃ pathavīkampanaṃ kāraṇato, pavattiākārato ca vibhāgaṃ dassetuṃ ‘‘iti imesū’’tiādi vuttaṃ. Dhātukopenāti ukkhepakadhātusaṅkhātāya vāyodhātuyā pakopena. Iddhānubhāvenāti ñāṇiddhiyā vā kammavipākajiddhiyā vā pabhāvena, tejenāti attho. Puññatejenāti puññānubhāvena, mahābodhisattassa puññabalenāti attho. Ñāṇatejenāti paṭivedhañāṇānubhāvena. Sādhukāradānavasenāti yathā anaññasādhāraṇena paṭivedhañāṇānubhāvena abhihatā mahāpathavī abhisambodhiyaṃ akampittha, evaṃ anaññasādhāraṇena desanāñāṇānubhāvena abhihatā mahāpathavī akampittha, taṃ panassā sādhukāradānaṃ viya hotīti ‘‘sādhukāradānavasenā’’ti vuttaṃ.
今为示现此地动之因缘与发生形态之别，故言“于此诸处”诸辞。所谓“地界激发”者，由天风界激起地界所致。所谓“神通显现”者，指由智慧成就或业力果报神通所现发光明，明即其义。所谓“功德光明”者，指由功德感应所发之光。所谓“智慧光明”者，指由觉照智慧感应之光。所谓“善行布施之因缘”者，如以无上之觉照智慧安稳大地，悉由无他而成，犹如布施善因稳固大地而不动，此地动由布施因缘所成。
Yena pana bhagavā asītianubyañjanapaṭimaṇḍitadvattiṃsamahāpurisalakkhaṇa- (dī. ni. 2.33; 3.198; ma. ni. 2.385) vicitrarūpakāyo sabbākāraparisuddhasīlakkhandhādiguṇaratanasamiddhidhammakāyo puññamahattathāmamahattayasamahaāiddhimahattapaññāmahattānaṃ paramukkaṃsagato asamo asamasamo appaṭipuggalo arahaṃ sammāsambuddho attano attabhāvasaññitaṃ khandhapañcakaṃ kappaṃ vā kappāvasesaṃ vā ṭhapetuṃ samatthopi saṅkhatadhammaṃ paṭijigucchanākārappavattena ñāṇavisesena tiṇāyapi amaññamāno āyusaṅkhārossajjanavidhinā nirapekkho ossajji. Tadanubhāvābhihatā mahāpathavī āyusaṅkhārossajjane akampittha, taṃ panassā kāruññasabhāvasaṇṭhitā viya hotīti vuttaṃ ‘‘kāruññasabhāvenā’’ti . Yasmā bhagavā parinibbānasamaye catuvīsatikoṭisatasahassasaṅkhyā samāpattiyo samāpajji antarantarā phalasamāpattisamāpajjanena, tassa pubbabhāge sātisayaṃ tikkhaṃ sūraṃ vipassanāñāṇañca pavattesi, ‘‘yadatthañca mayā evaṃ sucirakālaṃ anaññasādhāraṇo paramukkaṃsagato ñāṇasambhāro sambhato, anuttaro ca vimokkho samadhigato, tassa vata me sikhāppattaphalabhūtā accantaniṭṭhā anupādisesanibbānadhātu ajja samijjhatī’’ti bhiyyo ativiya somanassappattassa bhagavato pītivipphārādiguṇavipulatarānubhāvo parehi asādhāraṇañāṇātisayo udapādi, yassa samāpattibalasamupabrūhitassa ñāṇātisayassa ānubhāvaṃ sandhāya idaṃ vuttaṃ ‘‘dveme piṇḍapātā samasamaphalā samasamavipākā’’tiādi (udā. 75), tasmā tassa ānubhāvena samabhihatā mahāpathavī akampittha. Taṃ panassā tassaṃ velāyaṃ ārodanākārappatti viya hotīti ‘‘aṭṭhamo ārodanenā’’ti vuttaṃ.
然而，当世尊现出生身满二十八年，由大丈夫之相具足，全身清净无垢，具德宝藏，功德广大，智慧广大，达到最上清净境界时，世尊亦能将五蕴或数劫或劫末之有为法，生起厌离厌弃之分别智慧，断舍弃，安然灭受知。由此最胜体验之大地，于寿命结束时亦不动摇，此乃慈悲心所摄持也，故云“慈悲心摄持”。又，因世尊涅槃时，达到二千二百亿众端果之成熟，没有间断，且在先前示现锐利坚固之观慧，故发动无上、独特、最胜智慧之集，入不灭涅槃之法处。今此智慧果实，现得于世，天喜作乐之感触显现，与他智慧无比极广大之感受相应，因智慧之力感应而成，故言“两果皆等同之成就与成熟”，此时又有“第八次作声”之理，故称“第八次作声”。
Idāni saṅkhepato vuttamatthaṃ vivaranto ‘‘mātukucchiṃ okkamante’’tiādimāha. Ayaṃ panatthoti ‘‘sādhukāradānavasenā’’tiādinā vutto attho. Pathavīdevatāya vasenāti ettha samuddadevatā viya mahāpathaviyā adhidevatā kira nāma atthi. Tādise kāraṇe sati tassā cittavasena ayaṃ mahāpathavī saṅkampati sampakampati sampavedhati, yathā vātavalāhakadevatānaṃ cittavasena vātā vāyanti, sītuṇhaabbhavassavalāhakadevatānaṃ cittavasena sītādayo bhavanti. Tathā hi visākhapuṇṇamāyaṃ abhisambodhiatthaṃ bodhirukkhamūle nisinnassa lokanāthassa antarāyakaraṇatthaṃ upaṭṭhitaṃ mārabalaṃ vidhamituṃ –
今略述所谓“降伏母腹”之意，谓乃以“布施善因”之缘故所起之义。云“依地神之力”者，此处如同海神对大地之说，意指大地拥有主宰神灵。据此原因，依其心力，此大地震动、震荡、感知，一如风暴之时，风神凭心力作风旋转，一如寒冷季节天神凭心力使温凉之物生起。正如此，维萨崛月圆时，于觉悟树下依止于世尊，为斩断魔力所引致之上条干扰时，“‘无意之地，未觉之苦乐’；‘我亦具布施力量，请震动七倍大地’”如是言说。〈修行法·1.124〉
‘‘Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ;
『此大地无心识，不觉苦与乐；』
Sāpi dānabalā mayhaṃ, sattakkhattuṃ pakampathā’’ti. (cariyā. 1.124) –
『然彼亦因我布施之力，七度为我震动。』（行藏一·一二四）
Vacanasamanantaraṃ mahāpathavī bhijjitvā saparisaṃ māraṃ parivattesi. Etanti sādhukāradānādi. Yadipi natthi acetanattā, dhammatāvasena pana vuttanayena siyāti sakkā vattuṃ. Dhammatā pana atthato dhammasabhāvo, so puññadhammassa vā ñāṇadhammassa vā ānubhāvasabhāvoti. Tayidaṃ sabbaṃ vicāritameva, evañca katvā –
话语紧接着大地震动，带着众生转动魔王。这样的说法，一般用于赞誉仁善施予等。如若虽然不存在意识性，但以法理法义的方式来说，则可以说是存在。所谓法理，实指法的本性，从功德法或智慧法的表现来说。以上皆当细细思考，作此论说——
‘‘Ime dhamme sammasato, sabhāvasarasalakkhaṇe;
「持守这些法，正觉法身实相的本质；
Dhammatejena vasudhā, dasasahassī pakampathā’’ti. (bu. vaṃ. 1.166);
凭借法力，大地震动，震动长达一万年。」(《佛遗教经注》卷1第166页)
Ādi vacanañca samatthitaṃ hoti.
以上开端的语句也成立。
Niddiṭṭhanidassananti niddiṭṭhassa atthassa niyyātanaṃ, nigamananti attho. Ettāvatāti pathavīkampādiuppādajananena ceva pathavīkampassa bhagavato hetunidassanena ca. ‘‘Addhā ajja bhagavatā āyusaṅkhāro ossaṭṭho’’ti sallakkhesi pārisesañāyena. Evañhi tadā thero tamatthaṃ vīmaṃseyya nāyaṃ bhūmikampo dhātuppakopahetuko tassa apaññāyamānarūpattā, bāhirakopi isi evaṃ mahānubhāvo buddhakāle natthi, sāsanikopi satthu anārocetvā evaṃ karonto nāma natthi, sesānaṃ pañcannaṃ idāni asambhavo, evaṃ bhūmikampo cāyaṃ mahābhiṃsanako salomahaṃso ahosi, tasmā pārisesato āha ‘‘ajja bhagavatā āyusaṅkhāro ossaṭṭhoti sallakkhesī’’ti.
「明确显现」者，指明显含义的指示；「终结」即结论。这是讲自大地震动发起生起，由大地震动发生的原因，由世尊示现的指示。因此以偈言『今乃世尊结束其命数』表明断尽之义，以警示围绕之众。那时长老细细思量其意，认为大地震动非因无明妄执，乃至外道皆无此宏大感应，于佛时代亦未曾发生。世尊也未直接宣说此现象，因此，这类现象今已不可得。正如这大地震动，乃是一种极其猛烈破坏的巨响猛鸿，因此以警戒而说『今乃世尊结束其命数』，作示标记。
Aṭṭhaparisavaṇṇanā八众的解释
§172
172.Okāsaṃ adatvāti ‘‘tiṭṭhatu bhante bhagavā kappa’’ntiādi (dī. ni. 2.178) nayappavattāya therassa āyācanāya avasaraṃ adatvā. Aññānipi aṭṭhakāni sampiṇḍento hetuaṭṭhakato aññāni parisābhibhāyatanavimokkhavasena tīṇi aṭṭhakāni saṅgahetvā dassento ‘‘aṭṭha kho imā’’tiādimāha. ‘‘Āyasmato ānandassa sokuppattiṃ pariharanto vikkhepaṃ karonto’’ti keci sahasā bhaṇite balavasoko uppajjeyyāti.
『未给予机会』者，谓对长老以『请世尊住于一劫』等语（长部二·一七八）所作之请求，未予让步之机会也。又彼总摄其余八法，示以因之八法以外，依众所压倒处与解脱之义摄三组八法而说『此八者……』等语。『为防具寿阿难生起忧愁、令其分散注意』——有人仓促而说：恐骤然言及，强烈之忧愁将生起也。
Samāgantabbato, samāgacchatīti vā samāgamo, parisā. Bimbisārapamukho samāgamo bimbisārasamāgamo. Sesadvayepi eseva nayo. Bimbisāra…pe… samāgamādisadisaṃ khattiyaparisanti yojanā. Aññesu cakkavāḷesupi labbhateyeva satthu khattiyaparisādiupasaṅkamanaṃ. Ādito tehi saddhiṃ satthu bhāsanaṃ ālāpo. Kathanapaṭikathanaṃ sallāpo. Dhammupasañhitā pucchā paṭipucchā dhammasākacchā. Saṇṭhānaṃ paṭicca kathanaṃ saṇṭhānapariyāyattā vaṇṇa-saddassa ‘‘mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā’’tiādīsu (saṃ. ni. 1.138) viya. ‘‘Tesa’’nti padaṃ ubhayapadāpekkhaṃ ‘‘tesampi lakkhaṇasaṇṭhānaṃ viya satthu sarīrasaṇṭhānaṃ, tesaṃ kevalaṃ paññāyati evā’’ti. Nāpi āmukkamaṇikuṇḍalo bhagavā hotīti yojanā. Chinnassarāti dvidhābhūtassarā. Gaggarassarāti jajjaritassarā. Bhāsantaranti tesaṃ sattānaṃ bhāsato aññaṃ bhāsaṃ. Vīmaṃsāti cintanā. ‘‘Kimatthaṃ…pe… desetī’’ti idaṃ nanu attānaṃ jānāpetvā dhamme kathite tesaṃ sātisayo pasādo hotīti iminā adhippāyena vuttaṃ? Yesaṃ attānaṃ ajānāpetvāva dhamme kathite pasādo hoti, na jānāpetvā, tādise sandhāya satthā tathā karoti. Tattha payojanamāha ‘‘vāsanatthāyā’’ti. Evaṃ sutopīti evaṃ aviññātadesako aviññātāgamanopi suto dhammo attano dhammasudhammatāyeva anāgate paccayo hoti suṇantassa.
关于聚集者，或称聚来者，即集合者，是指僧众。宾比萨拉王为首的集合称为宾比萨拉聚会。余下两者也同理。宾比萨拉……等人所聚之境指的是位于王族区域范围之中的僧众会聚地，长度以约略数十由旬计。在其他诸国王城同样可得此类僧众及王族会聚之地，这即是对佛陀及王族同处之地之表述。最初，那些人与佛陀同处时，佛陀所说的教法，就是对话交谈，说理说明。佛法根据提问与回答而展开为问答讲论。论说时依托上下文而进行阐述，其文字朗诵宛若经文中所见的「大象施加万钧之力」等华美辞句。这个「他们」的词，应当在两边词义相互依存之下理解，亦如「他们也是标志性整合，就如佛之身体现的整体整合，诸整合仅为智慧所能洞察」之意。佛陀非但不是戴着鼻环耳钉者，这种比喻是不成立的。「断裂」意指双重断裂，「流淌」指波浪般涌流不息。语言转换指代的是众生说不同言语之意。审思即为思考。「为何…而…宣说」的语句，岂非基于自知者讲法后，使听闻者生起信心？若因未能自知而讲法反生信心，则佛陀亦不会如此作为。佛陀于此处所言之用意，即是「为众生利益」也。正因如此，如实知闻佛法，虽对不知者说，亦成为未曾来临之正法之因缘，令听法人得其法性真谛。
‘‘Ānandā’’tiādiko saṅgītianāruḷho pāḷidhammo eva tathā dassito. Esa nayo ito paresupi evarūpesu ṭhānesu.
“阿难”等诸名，原为音律拗口的巴利语词汇，亦如其他不同场所之用法所示。
Aṭṭhaabhibhāyatanavaṇṇanā八胜处的解释
§173
173. Abhibhavatīti abhibhu, parikammaṃ, ñāṇaṃ vā. Abhibhu āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Abhibhavitabbaṃ vā ārammaṇasaṅkhātaṃ āyatanaṃ etassāti abhibhāyatanaṃ. Ārammaṇābhibhavanato abhibhu ca taṃ āyatanañca yogino sukhavisesānaṃ adhiṭṭhānabhāvato, manāyatanadhammāyatanabhāvato vātipi sasampayuttaṃ jhānaṃ abhibhāyatanaṃ. Tenāha ‘‘abhibhavanakāraṇānī’’tiādi. Tāni hīti abhibhāyatanasaññitāni jhānāni. ‘‘Puggalassa ñāṇuttariyatāyā’’ti idaṃ ubhayatthāpi yojetabbaṃ. Kathaṃ? Paṭipakkhabhāvena paccanīkadhamme abhibhavanti puggalassa ñāṇuttariyatāya ārammaṇāni abhibhavanti. Ñāṇabaleneva hi ārammaṇābhibhavanaṃ viya paṭipakkhābhibhavo pīti.
173.“支配”之意涵为施行、完成、认识。所谓“支配其所处境界”，即为禅定中的施行境界。所谓“需被支配”，指以法门缘起的所摄境界。同缘及施行，支配者即其所执持的境界。行者禅定时，因定乐殊胜，修习坚定念头及心所而令禅定与境界相应，称为支配境界。因此经文有言“支配之因”等。此处“它们”即指禅定的称号。“为提升知识之人”此语，无论从哪一面理解皆可。何以为然？因对立之法推敲时，诸法皆被支配；以智慧之力，境界施行如同对立支配的喜悦。
Parikammavasena ajjhattaṃ rūpasaññī, na appanāvasena. Na hi paṭibhāganimittārammaṇā appanā ajjhattavisayā sambhavati, taṃ pana ajjhattaparikammavasena laddhaṃ kasiṇanimittaṃ avisuddhameva hoti, na bahiddhāparikammavasena laddhaṃ viya visuddhaṃ.
作为实施者，是以内在对色法的所觉知而非安止的状态。因无缘现法，而产生的所觉境界非内在安止，反而是内在施行的所缘。因此用犀利物为所缘时，因未净境而得境界，非外在施行所得的清净。
Parittānīti yathāladdhāni suppasarāvamattāni. Tenāha ‘‘avaḍḍhitānī’’ti. Parittavasenevāti vaṇṇavasena ābhoge vijjamānepi parittavaseneva idaṃ abhibhāyatanaṃ vuttaṃ. Parittatā hettha abhibhavanassa kāraṇaṃ. Vaṇṇābhoge satipi asatipi abhibhāyatanabhāvanā nāma tikkhapaññasseva sambhavati, na itarassāti āha ‘‘ñāṇuttariko puggalo’’ti. Abhibhavitvā samāpajjatīti ettha abhibhavanaṃ, samāpajjanañca upacārajjhānādhigamasamanantarameva appanājhānuppādananti āha ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti. Saha nimittuppādenāti ca appanāparivāsābhāvassa lakkhaṇaṃ vacanametaṃ. Yo ‘‘khippābhiñño’’ti vuccati, tatopi ñāṇuttarasseva abhibhāyatanabhāvanā. Etthāti etasmiṃ nimitte. Appanaṃ pāpetīti bhāvanaṃ appanaṃ neti.
所谓边界，即指所获得的粗渣不洁之物。故佛经有言“增大者”。所谓边界之意，描写其性质，即使在粗糙杂质中，支配之境界依旧被视为支配境界。故边界之存在成了支配的缘由。颜色杂质缘起的境界乃属迅速智慧成就者，非他人所能及，因此法有“超智者”之称。完成支配后，达成即为出息禅等定随顺境界，称为安止禅。文指“因缘所生安止禅定”，非安止修习的状态。所谓“伴随因缘生起”，表达的是无安止迹象之状态的特质。被称为“快速通达者”，其所支配的境界亦为超智者之境界。此所指“境界”即指该境界。所谓“得安止”，意为修习定而成就。
Ettha ca keci ‘‘uppanne upacārajjhāne taṃ ārabbha ye heṭṭhimantena dve tayo javanavārā pavattanti, te upacārajjhānapakkhikā eva, tadanantarañca bhavaṅgaparivāsena, upacārāsevanāya ca vinā appanā hoti, saha nimittuppādeneva appanaṃ pāpetī’’ti vadanti, taṃ tesaṃ matimattaṃ. Na hi parivāsitaparikammena appanāvāro icchito, nāpi mahaggatappamāṇajjhānesu viya upacārajjhāne ekantato paccavekkhaṇā icchitabbā, tasmā upacārajjhānādhigamanato paraṃ katipayabhavaṅgacittāvasāne appanaṃ pāpuṇanto ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti vutto. Saha nimittuppādenevāti ca adhippāyikamidaṃ vacanaṃ, na nītatthaṃ, adhippāyo vuttanayeneva veditabbo, na antosamāpattiyaṃ tadā tathārūpassa ābhogassa asambhavato. Samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāyavasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavattoti daṭṭhabbaṃ. Abhidhammaṭṭhakathāyaṃ pana ‘‘iminā tassa pubbābhogo kathito’’ti (dha. sa. aṭṭha. 204) vuttaṃ. Antosamāpattiyaṃ tathā ābhogābhāve kasmā ‘‘jhānasaññāyapī’’ti vuttanti āha ‘‘abhibhavana…pe… atthī’’ti.
此又有说法称“在已发起的出息禅中，以低层次三两周而复数次，所谓出息禅之助缘”，继而以生命流动周转缘起，若无出息禅之助缘，则无安止禅状态，唯有伴随因缘而获安止禅。此为众说之所见。实则非因流转式施行而致成安止禅，无意于单独反复专注所期望，故由出息禅转念向外，至生命流注之心渐消之时，得成安止禅，称伴随因缘成安止。所谓“伴随因缘”是言其主要之意，并非完全之义，需据此明了。由于安止禅非完全内入，故非因受之前所起不净之境断除，乃至安止时即为断除之缘。阿毗达摩注疏中记载“此前断除已言及”，意指安止及境断除非同，因何言“连禅觉亦然”，隐含“支配…存在”的义理。
Vaḍḍhitappamāṇānīti vipulappamāṇānīti attho, na ekaṅguladvaṅgulādivasena vaḍḍhiṃ pāpitānīti tathā vaḍḍhanassevettha asambhavato. Tenāha ‘‘mahantānī’’ti. Bhattavaḍḍhitakanti bhuñjanabhājanaṃ vaḍḍhetvā dinnabhattaṃ, ekāsane purisena bhuñjitabbabhattato upaḍḍhabhattanti attho.
“扩增量”一词意指增广的数量或规模。并非指以一指、二指等具体量度标准的增加，亦非指罪恶行为的增长，因为在此“增长增长”的概念是不可能的。因此文中说“诸多广大者”，意谓明显众多。所谓“增加食粮”者，是指在饭食时增加消耗的食物量，而“附加饭食”则表示男子在正餐外额外食用的饭食。
Rūpe saññā rūpasaññā, sā assa atthīti rūpasaññī, na rūpasaññī arūpasaññī, saññāsīsena jhānaṃ vadati. Rūpasaññāya anuppādanaṃ evettha alābhitā.
于色蕴与受蕴中，色与受互为所缘，色为受所缘之对象，因此称为“具色受者”，而非“具色又具非色受者”。如是观者谓之色受禅定。在色受禅定中，未生起非色受者，此为无所得境地。
Bahiddhāvauppannanti bahiddhā vatthusmiṃyeva uppannaṃ. Abhidhamme pana ‘‘ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni…pe… appamāṇāni suvaṇṇadubbaṇṇānī’’ti (dha. sa. 220) evaṃ catunnaṃ abhibhāyatanānaṃ āgatattā abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 204) ‘‘kasmā pana ‘yathā suttante ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānītiādi vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttā’ti codanaṃ katvā ‘ajjhattarūpānaṃ anabhibhavanīyato’ti kāraṇaṃ vatvā, tattha vā hi idha vā bahiddhā rūpāneva abhibhavitabbāni, tasmā tāni niyamato vattabbānīti tatrāpi idhāpi vuttāni. ‘Ajjhattaṃ rūpasaññī’ti idaṃ pana satthu desanāvilāsamattamevā’’ti vuttaṃ. Ettha ca vaṇṇābhogarahitāni, sahitāni ca sabbāni parittāni ‘‘parittāni suvaṇṇadubbaṇṇānī’’ti vuttāni, tathā appamāṇāni ‘‘appamāṇāni suvaṇṇadubbaṇṇānī’’ti. Atthi hi so pariyāyo parittāni abhibhuyya tāni ce kadāci vaṇṇavasena ābhujitāni honti, suvaṇṇadubbaṇṇāni abhibhuyyāti. Pariyāyakathā hi suttantadesanāti. Abhidhamme (dha. sa. 222) pana nippariyāyadesanattā vaṇṇābhogarahitāni visuṃ vuttāni, tathā sahitāni. Atthi hi ubhayattha abhibhavanavisesoti. Tathā idha pariyāyadesanattā vimokkhānampi abhibhavanapariyāyo atthīti ‘‘ajjhattaṃ rūpasaññī’’tiādinā paṭhamadutiyaabhibhāyatanesu paṭhamavimokkho, tatiyacatutthaabhibhāyatanesu dutiyavimokkho, vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanappavattito saṅgahito. Abhidhamme pana nippariyāyadesanattā vimokkhābhibhāyatanāni asaṅkarato dassetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni ; sabbāni ca vimokkhakiccāni jhānāni vimokkhadesanāyaṃ vuttāni. Tadetaṃ ‘‘ajjhattaṃ rūpasaññī’’ti āgatassa abhibhāyatanadvayassa abhidhamme abhibhāyatanesu avacanato ‘‘rūpī rūpāni passatī’’tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati. ‘‘Ajjhattarūpānaṃ anabhibhavanīyato’’ti idaṃ katthacipi ‘‘ajjhattaṃ rūpāni passatī’’ti avatvā sabbattha yaṃ vuttaṃ ‘‘bahiddhā rūpāni passatī’’ti, tassa kāraṇavacanaṃ, tena yaṃ aññahetukaṃ, taṃ tena hetunā vuttaṃ. Yaṃ pana desanāvilāsahetukaṃ ajjhattaṃ arūpasaññitāya eva abhidhamme (dha. sa. 223) vacanaṃ, na tassa aññaṃ kāraṇaṃ maggitabbanti dasseti. Ajjhattarūpānaṃ anabhibhavanīyatā ca tesaṃ bahiddhā rūpānaṃ viya abhūtattā. Desanāvilāso ca yathāvuttavavatthānavasena veditabbo veneyyajjhāsayavasena vijjamānapariyāyakathābhāvato. ‘‘Suvaṇṇadubbaṇṇānī’’ti eteneva siddhattā na nīlādi abhibhāyatanāni vattabbānīti ce? Taṃ na, nīlādīsu katādhikārānaṃ nīlādibhāvasseva abhibhavanakāraṇattā. Na hi tesaṃ parisuddhāparisuddhavaṇṇānaṃ parittatā, appamāṇatā vā abhibhavanakāraṇaṃ, atha kho nīlādibhāvo evāti. Etesu ca parittādikasiṇarūpesu yaṃ yaṃ caritassa imāni abhibhāyatanāni ijjhanti, taṃ dassetuṃ ‘‘imesu panā’’tiādi vuttaṃ.
“外现”意指确实从外境现起者。阿毗达摩中记载：“内有非色受者，外观色法，见其破败、颜色不净、无量之色……”依此介绍四种所缘境的到来。阿毗达摩注释中评说：“为何经中云‘如经所说，内有色受者一，而外见色法多？’对此说法，今此即四所缘境中，亦说内有非色受者”，“因为此处当仅观外境色法，因此须如此规定。”此经中说“具色受”，乃出于教师开示之方便。此处色相无彩无光，与“破败色”“无量色”等语同，谓之“破败色、无量色”。存在有概说，谓“破败”的颜色有时会呈现颓败色，有光亮色衰败色即为“无量破败色”，故有此说。概说即经文解释之法。阿毗达摩中以解说之理述，色相无彩不净与破败色无异，皆相对而言。于此概说即所谓解说烦恼，是因设立说而非真实存在。
Sabbasaṅgāhakavasenāti sakalanīlavaṇṇanīlanidassananīlanibhāsānaṃ sādhāraṇavasena. Vaṇṇavasenāti sabhāvavaṇṇavasena. Nidassanavasenāti passitabbatāvasena cakkhuviññāṇādiviññāṇavīthiyā gahetabbatāvasena. Obhāsavasenāti sappabhāsatāya avabhāsanavasena. Umāpupphanti atasipupphaṃ. Nīlameva hoti vaṇṇasaṅkarābhāvato. Bārāṇasisambhavanti bārāṇasiyaṃ samuṭṭhitaṃ.
“以全体相集者”为矣，即指整体事物集合成的颜色与现象。以色相者谓依自然本色。如花似草，青色等，本质未杂。巴拉那西花盛开。
Ekaccassa ito bāhirakassa appamāṇaṃ ativitthāritaṃ kasiṇanimittaṃ olokentassa bhayaṃ uppajjeyya ‘‘kiṃ nu kho idaṃ sakalaṃ lokaṃ abhibhavitvā ajjhottharitvā gaṇhātī’’ti, tathāgatassa pana tādisaṃ bhayaṃ vā sārajjaṃ vā natthīti abhītabhāvadassanatthameva ānītāni.
有人观想某无量遍观恼色境时，会起忧恐心，恐怖之感生：“岂会有某能遍持支配这世间，镇住世间？”对如来则无此恐惧与妒嫉，因是出自敬畏表露之面。
Aṭṭhavimokkhavaṇṇanā八解脱的解释
§174
174.Uttānatthāyeva heṭṭhā atthato vibhattattā. Ekaccassa vimokkhoti ghosopi bhayāvaho vaṭṭābhiratabhāvato, tathāgatassa pana vimokkhe upasampajja viharatopi taṃ natthīti abhītabhāvadassanatthameva ānītāni.
第174条注说“前面所说内容在下面有详述”。对于某一人的“解脱”来说，声闻之解脱常有畏惧与退缩心理；而对如来之解脱，则无此恐惧与畏缩，因解脱境界已完全成熟，此为敬畏而启示实相之意。
Ānandayācanakathāvaṇṇanā阿难请求事的解释
§178
178.Bodhīti sabbaññutaññāṇaṃ. Tañhi ‘‘catumaggañāṇapaṭivedha’’ntveva vuttaṃ sabbaññutaññāṇappaṭivedhassa taṃmūlakattā. Evaṃ vuttabhāvanti ‘‘ākaṅkhamāno ānanda tathāgato kappaṃ vā tiṭṭheyyā’’ti (dī. ni. 2.166) evaṃ vuttabhāvaṃ.
觉者，意指具足一切智慧之知。所谓“通达四圣道之智”，乃是对具足一切智慧之知的根本说明。如经中所说：“阿难，若如来愿意在世界世代常住。”（长部尼拘沙那经2.166）此理亦复如是说。
§179
179.Tampi oḷārikanimittaṃ kataṃ tassa mārena pariyuṭṭhitacetaso na paṭividdhaṃ na sallakkhitaṃ.
那时，以猛烈之因缘为缘起，即由魔所起的强烈扰乱之心念，既未被斥退，亦未被察觉分明。
§183
183.Ādikehīti evamādīhi mittāmaccasuhajjāhi. Piyāyitabbato piyehi. Manavaḍḍhanato manāpehi. Jātiyāti jātianurūpagamanena. Nānābhāvo visuṃbhāvo asambaddhabhāvo. Maraṇena vinābhāvoti cutiyā tenattabhāvena apunarāvattanato vippayogo. Bhavena aññathābhāvoti bhavantaraggahaṇena purimākārato aññākāratā ‘‘kāmāvacarasatto rūpāvacaro hotī’’tiādinā, tatthāpi ‘‘manusso devo hotī’’tiādināpi yojetabbo. Kutettha labbhāti kuto kuhiṃ kismiṃ nāma ṭhāne ettha etasmiṃ khandhappavatte ‘‘yaṃ taṃ jātaṃ…pe… mā palujjī’’ti laddhuṃ sakkā. Na sakkā eva tādisassa kāraṇassa abhāvatoti āha ‘‘netaṃ ṭhānaṃ vijjatī’’ti. Evaṃ acchariyabbhutadhammaṃ tathāgatassāpi sarīraṃ, kimaṅgaṃ pana aññesanti adhippāyo. ‘‘Paccāvamissatī’’ti netaṃ ṭhānaṃ vijjati satiṃ sūpaṭṭhitaṃ katvā ñāṇena paricchinditvā āyusaṅkhārānaṃ ossaṭṭhattā, buddhakiccassa ca pariyosāpitattā. Na hettha māsattayato paraṃ buddhaveneyyā labbhantīti.
“起初等”者，谓诸友朋盟党，好生亲昵者。从爱敬关爱之因缘及对人增进之念而生。至于“生”者，依生相相续次第，及种种种类诸差别、聚合不同、不相连贯之异种变化。故以死亡终止其有，谓断灭而不再来往；以有为异，则由诸物相内外分别，以如“欲行色行”等言说明，且可合于“人即天”等说。此处缘何得出？何从何处处所？于此五蕴变化当中，可说“所生者……不应再生”者，得以证得。但不能说此因缘消失故曰无所住处。若此无所住处，为世尊身所独有之奇妙殊特法。又所谓“转念终息”者，意指此所无住处因由念觉具足，能以智慧分别，断除寿命所成诸构成体，并完成佛之所行功德。此非暂时，而成佛之久远利益所在也。
§184
184. Sāsanassa ciraṭṭhiti nāma sasambhārehi ariyamaggadhammehi kevalehīti āha ‘‘sabbaṃ lokiyalokuttaravaseneva kathita’’nti lokiyāhi sīlasamādhipaññāhi vinā lokuttaradhammasamadhigamassa asambhavato.
法教长久住世，谓以诸聚集之圣道法中，圆具无缺，故言“世俗及出世间法皆如是说”。若无尘世习惯之戒、禅、慧，出世间诸法得不成就，盖因缺此故无从证得。
Tatiyabhāṇavāravaṇṇanā niṭṭhitā. · 第三诵分的解释完毕。
Nāgāpalokitavaṇṇanā象王回顾的解释
§186
186.Nāgāpalokitanti nāgassa viya apalokitaṃ, hatthināgassa apalokanasadisaṃ apalokananti attho. Āhaccāti phusitvā. Aṅkusakalaggāni viyāti aṅkusakāni viya aññamaññasmiṃ laggāni āsattāni hutvā ṭhitāni. Ekābaddhānīti aññamaññaṃ ekato ābaddhāni. Tasmāti gīvaṭṭhīnaṃ ekagghanānaṃ viya ekābaddhabhāvena, na kevalaṃ gīvaṭṭhīnaṃyeva, atha kho sabbānipi tāni buddhānaṃ ṭhapetvā bāhusandhiādikā dvādasa mahāsandhiyo, aṅgulisandhiyo ca itarasandhīsu ekābaddhāni hutvā ṭhitāni, yato nesaṃ pakatihatthīnaṃ koṭisahassabalappamāṇaṃ kāyabalaṃ hoti. Vesālinagarābhimukhaṃ akāsi kaṇṭakaparivattane viya kapilanagarābhimukhaṃ. Yadi evaṃ kathaṃ taṃ nāgāpalokitaṃ nāma jātaṃ? Tadajjhāsayaṃ upādāya. Bhagavā hi nāgāpalokitavaseneva apaloketukāmo jāto, puññānubhāvena panassa patiṭṭhitaṭṭhānaṃ parivatti, tena taṃ ‘‘nāgāpalokitaṃ’’ tveva vuccati.
所谓龙王所视者，乃如龙之视物，若象、蛇龙所观之事物。所谓触及者，即触碰之义。犁耙柄等犹如犁耙之柄，相互缠绕而不离散，已筑成一体者。此类相互联结之物密如一团，无独立分隔。是故如舌头之骨亦属一体，非仅舌头骨独有，如此则诸佛所立之十二大关节，手指关节等他众关节皆相互缠绕，形成为一整体。如数千万亿手等之躯体力量亦有施展。释迦舍利佛于伽毗罗城，如荆棘丛转向毗舍离城。如是观之，何以称为龙王视？即以此观察念心。世尊欲以此念驱除执著，令已建立之清净所住圆满转变，故称为“龙王所视”。
‘‘Idaṃ pacchimakaṃ ānanda tathāgatassa vesāliyā dassana’’nti nayidaṃ vesāliyā apalokanassa kāraṇavacanaṃ anekantikattā, bhūtakathanamattaṃ panetaṃ. Maggasodhanavasena taṃ dassetvā aññadevettha apalokanakāraṇaṃ dassetukāmo ‘‘nanu cā’’tiādimāha. Taṃ taṃ sabbaṃ pacchimadassanameva anukkamena kusināraṃ gantvā parinibbātukāmatāya tato tato nikkhantattā. ‘‘Anacchariyattā’’ti iminā yathāvuttaṃ anekantikattaṃ pariharati, tayidaṃ sodhanamattaṃ. Idaṃ panettha aviparītaṃ kāraṇanti dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Na hi bhagavā sāpekkho vesāliṃ apalokesi, ‘‘idaṃ pana me gamanaṃ apunarāgamana’’nti dassanamukhena bahujanahitāya bahujanasukhāya lokānukampāya apalokesi. Tenāha ‘‘apica vesālirājāno’’tiādi.
“此为阿难见佛于毗舍离之面晤”者，谓此乃毗舍离遥见之因缘，唯佛言其多面性，实则因佛通达诸处说法而有此说。若为正理调净法，则此为佛示现之相。欲以此表明毗舍离乃观佛之因缘，令他处亦显见，故云“那能非也”诸语。佛固不拘泥于毗舍离所见，乃因诸众生根机所便，于多众生利乐，生悲愍心，故而显现此境界。故曰“毗舍离王亦如是。”
Antakaroti sakalavaṭṭadukkhassa sakasantāne, parasantāne ca vināsakaro abhāvakaro. Buddhacakkhudhammacakkhudibbacakkhumaṃsacakkhusamantacakkhusaṅkhātehi pañcahi cakkhūhi cakkhumā. Savāsanānaṃ kilesānaṃ samucchinnattā sātisayaṃ kilesaparinibbānena parinibbuto.
净除一切轮回之苦的根本，破坏所有苦的因缘，被称为灭除无明。以佛眼法眼、法眼、肉眼及五种相续的眼相，具足能见诸法的智慧之眼。诸钝烦恼被断除，因念住而断灭烦恼，终得涅槃。
Catumahāpadesavaṇṇanā四大教法的解释
§187
187.Mahāokāseti mahante okāse. Mahantāni dhammassa patiṭṭhāpanaṭṭhānāni. Yesu patiṭṭhāpito dhammo nicchīyati asandehato, kāni pana tāni? Āgamanavisiṭṭhāni suttotaraṇādīni. Dutiyavikappe apadisantīti apadesā, ‘‘sammukhā metaṃ āvuso bhagavato suta’’ntiādinā kenaci ābhatassa ‘‘dhammo’’ti vinicchinane kāraṇaṃ. Kiṃ pana tanti? Tassa yathābhatassa suttotaraṇādi eva. Yadi evaṃ kathaṃ cattāroti? Yasmā dhammassa dve samparāyā satthā, sāvakā ca, tesu ca sāvakā saṅghagaṇapuggalavasena tividhā , evaṃ ‘‘tumhākaṃ mayā yaṃ dhammo paṭiggahito’’ti apadisitabbānaṃ bhedena cattāro. Tenāha ‘‘sammukhā me taṃ āvuso bhagavato suta’’ntiādi. Tathā ca vuttaṃ nettiyaṃ ‘‘cattāro mahāpadesā buddhāpadeso saṅghāpadeso sambahulattherāpadeso ekattherāpadeso. Ime cattāro mahāpadesā’’ti (netti. 18) buddho apadeso etassāti buddhāpadeso. Esa nayo sesesupi. Tenāha ‘‘buddhādayo…pe… mahākāraṇānī’’ti.
187．大本处者，即广大基础也。法的大基础即佛法的立足处。所立之法终究不灭，毫无疑义者为何？乃是受传承、经典及清净教法等。第二劫时有废弃之事，即诤语谓“诸友，这是世尊亲闻之法”等，乃有人借词判别“法”名之故。为何如此？正如其本，即是传述经典等。若如此，四者当如何分？因法有两重传承：佛及其弟子，在弟子中众聚有三类，故应分别为四类，谓“诸友，汝等所受法”等即据此说。如此经论指出，三藏中佛法谓佛所说。此教法余诸继承亦然。故曰“佛等是……重要因缘”也。
§188
188.Nevaabhinanditabbanti na sampaṭicchitabbaṃ. Ganthassa sampaṭicchanaṃ nāma savananti āha ‘‘na sotabba’’nti. Padabyañjanānīti padāni ca byañjanāni ca, atthapadāni, byañjanapadāni cāti attho. Pajjati attho etehīti padāni, akkharādīni byañjanapadāni. Pajjitabbato padāni, saṅkāsanādīni atthapadāni. Aṭṭhakathāyaṃpana ‘‘‘padasaṅkhātāni byañjanānī’ti byañjanapadāneva vuttānī’’ti keci, taṃ na, atthaṃ byañjentīti byañjanāni, byañjanapadāni, tehi byañjitabbato byañjanāni, atthapadānīti ubhayasaṅgahato. Imasmiṃ ṭhāneti tenābhatasuttassa imasmiṃ padese. Pāḷi vuttāti kevalo pāḷidhammo pavatto. Attho vuttoti pāḷiyā attho pavatto niddiṭṭho. Anusandhi kathitoti yathāraddhadesanāya, upari desanāya ca anusandhānaṃ kathitaṃ sambandho kathito . Pubbāparaṃ kathitanti pubbenāparaṃ avirujjhanañceva visesādhānañca kathitaṃ pakāsitaṃ. Evaṃ pāḷidhammādīni sammadeva sallakkhetvā gahaṇaṃ sādhukaṃ uggahaṇanti āha ‘‘suṭṭhu gahetvā’’ti. Sutte otāretabbānīti ñāṇena sutte ogāhetvā tāretabbāni, taṃ pana ogāhetvā taraṇaṃ tattha otaraṇaṃ anuppavesanaṃ hotīti vuttaṃ ‘‘sutte otāretabbānī’’ti. Saṃsandetvā dassanaṃ sandassananti āha ‘‘vinaye saṃsandetabbānī’’ti.
188．既不当喜悦，亦不可渴求。经典有所不取，谓闻之不可听。文字音声指文字与音节，因此有文字及其义文。所解意即为文字、字母所具之义。真正应解者是文字及字母，因故或言字母及文字兼指。此处“此处”谓经典所在之处。所谓巴利语，是指纯巴利文义；所谓义即巴利文所表达之意义。所谓“依止解说”者，乃重归前后经文，详述义理与联系。前后所说谓初终两端，若称不散者，则敷陈其要。由是巴利文众多法书严谨标定，谓“正确取义”曰“良好解释”。经典应诵习，即以智慧摄受经典，完成听闻。不摄取则无进步，据此故称“当摄取经典”。论述缉合含义谓“律亦当缉合”。
Kiṃ pana taṃ suttaṃ, ko vā vinayoti vicāraṇāya ācariyānaṃ matibhedamukhena tamatthaṃ dassetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Vinayoti vibhaṅgapāṭhamāha. So hi mātikāsaññitassa suttassa atthasūcanato ‘‘sutta’’nti vattabbataṃ arahati. Vividhanayattā, visiṭṭhanayattā ca vinayo, khandhakapāṭho. Evanti evaṃ suttavinayesu pariggayhamānesu vinayapiṭakampi na pariyādīyati parivārapāḷiyā asaṅgahitattā. Suttantābhidhammapiṭakāni vā suttaṃ atthasūcanādiatthasambhavato. Evampīti ‘‘suttantābhidhammapiṭakāni suttaṃ, vinayapiṭakaṃ vinayo’’ti evaṃ suttavinayavibhāge vuccamānepi. Na tāva pariyādīyantīti na tāva anavasesato pariggayhanti, kasmāti āha ‘‘asuttanāmakañhī’’tiādi. Yasmā ‘‘sutta’’nti imaṃ nāmaṃ anāropetvā saṅgītampi jātakādibuddhavacanaṃ atthi, tasmā vuttanayena tīṇi piṭakāni na pariyādiṇṇānīti. Suttanipātaudānaitivuttakādīni dīghanikāyādayo viya suttanāmaṃ āropetvā asaṅgītānīti adhippāye panettha jātakādīhi saddhiṃ tānipi gahitāni. Buddhavaṃsacariyāpiṭakānaṃ panettha aggahaṇe kāraṇaṃ maggitabbaṃ, kiṃ vā tena magganena? Sabbopāyaṃ vaṇṇanānayo theravādaṃ dassanamukhena paṭikkhitto evāti.
何为经典，何为律？因诠释师众多见解有所异，此中意谓“此处”等语所揭示之义故。所谓律，即诠释辑录之集。因母题传承经典义理，谓之“经典”；多种展示经典，谓“律部”。此法虽于三藏总摄，但律部因包容广泛而不全然归于，故言有所分，谓“非经典之类”。三藏中经典法乃根据义理。由是说法区分三藏，即经典、律、论皆属三藏。非完全归入者故称“非经典”。经典名称未全除他表达，因包含诸佛言语，非偏限故。尔时将长篇传述如经名等归类于经典，由此类聚。佛传记集亦然，因佛弟子论述诸法理故。
Atthīti kiṃ atthi, asuttanāmakaṃ buddhavacanaṃ natthi evāti dasseti. Tathā hi nidānavaṇṇanāyaṃ (dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā; sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā) amhehi vuttaṃ ‘‘suttanti sāmaññavidhi, visesavidhayo pare’’ti. Taṃ sabbaṃ paṭikkhipitvā ‘‘suttanti vinayo’’tiādinā vuttaṃ saṃvaṇṇanānayaṃ ‘‘nāyamattho idhādhippeto’’ti paṭisodhetvā. Vineti etena kileseti vinayo, kilesavinayanūpāyo, so eva ca naṃ karotīti kāraṇanti āha ‘‘vinayo pana kāraṇa’’nti.
义为何？此言释谓无“非经典”佛语也。故于引论释《大集论》等中所述，断除“经典”唯指普通法、不表别类。此皆摒弃，转而称为“律”等，以清除误解。谓律乃破烦恼，故称戒律，即烦恼染污之治理方法。故言“律是根本”。
Dhammeti pariyattidhamme. Sarāgāyāti sarāgabhāvāya kāmarāgabhavarāgaparibrūhanāya. Saññogāyāti bhavasaṃyojanāya. Ācayāyāti vaṭṭassa vaḍḍhanatthāya. Mahicchatāyāti mahicchabhāvāya. Asantuṭṭhiyāti asantuṭṭhibhāvāya. Saṅgaṇikāyāti kilesasaṅgaṇagaṇasaṅgaṇavihārāya. Kosajjāyāti kusītabhāvāya. Dubbharatāyāti dupposatāya. Virāgāyāti sakalavaṭṭato virajjanatthāya. Visaññogāyāti kāmabhavādīhi visaṃyujjanatthāya. Apacayāyāti sabbassāpi vaṭṭassa apacayanāya, nibbānāyāti attho. Appicchatāyāti paccayappicchatādivasena sabbaso icchāpagamāya. Santuṭṭhiyāti dvādasavidhasantuṭṭhibhāvāya. Pavivekāyāti pavivittabhāvāya, kāyavivekāditadaṅgavivekādivivekasiddhiyā. Vīriyārambhāyāti kāyikassa ceva, cetasikassa ca vīriyassa paggahaṇatthāya. Subharatāyāti sukhaposanatthāya. Evaṃ yo pariyattidhammo uggahaṇadhāraṇaparipucchāmanasikāravasena yoniso paṭipajjantassa sarāgādibhāvaparivajjanassa kāraṇaṃ hutvā virāgādibhāvāya saṃvattati, ekaṃsato eso dhammo. Eso vinayo, sammadeva apāyādīsu apatanavasena dhāraṇato, kilesānaṃ vinayanato, satthu sammāsambuddhassa ovādānusiṭṭhibhāvato etaṃ satthusāsananti dhāreyyāsi jāneyyāsi, avabujjheyyāsīti attho. Catusaccassa sūcanaṃ suttanti āha ‘‘sutteti tepiṭake buddhavacane’’ti. Tepiṭakañhi buddhavacanaṃ saccavinimuttaṃ natthi. Rāgādivinayanakāraṇaṃ tathāgatena suttapadena pakāsitanti āha ‘‘vinayeti etasmiṃ rāgādivinayakāraṇe’’ti.
法者即所谓法义汇总。所谓“染着”，谓爱染心，染身染心之因。所谓“结缚”，谓含生死轮回之缠累。所谓“增长”，谓轮回加强。所谓“大欲”，谓大贪。所谓“不满足”，谓不满之心。所谓“结界”，谓烦恼之缠聚。所谓“腐败”，谓染污、败坏之义。所谓“难治”，谓难以愈合。所谓“厌弃”，谓由轮回一切而生的厌倦。所谓“断绝”，谓断除欲以求解脱。所谓“衰退”，谓一切烦恼渐减。所谓“满意”，谓十二种满足心。所谓“断离”，谓勿受缠之境，具足身心出离之境。所谓“奋发”，谓身心努力。所谓“精进”，谓安住无忧。凡是法义，透过全面理解、持守及思惟，令爱染等心减灭，生非染心，唯此为正法。此为戒律，正确不堕恶道的持守，破烦恼的戒律，乃正觉世尊嘱付所教，理应理解并遵循。四圣谛所指称者为经典，谓三藏佛语是解脱真理。因三藏无出于谛者，故有此说。谓“戒律是因”，因戒律断除爱等烦恼者，故称“戒律因”。
Sutte osaraṇañcettha tepiṭake buddhavacane pariyāpannatāvaseneva veditabbaṃ, na aññathāti āha ‘‘suttapaṭipāṭiyā katthaci anāgantvā’’ti. Challiṃ uṭṭhapetvāti arogassa mahato rukkhassa tiṭṭhato upakkamena challiyā sakalikāya, papaṭikāya vā uṭṭhapanaṃ viya arogassa sāsanadhammassa tiṭṭhato byañjanamattena tappariyāpannaṃ viya hutvā challisadisaṃ pubbāparaviruddhatādidosaṃ uṭṭhapetvā paridīpetvā, tādisāni pana ekaṃsato guḷhavessantarādipariyāpannāni hontīti āha ‘‘guḷhavessantara…pe…paññāyantīti attho’’ti . Rāgādivinayeti rāgādīnaṃ vinayanatthe. Tadākāratāya na paññāyamānāni na dissamānāni chaḍḍetabbāni vajjitabbāni na gahetabbāni. Sabbatthāti sabbavāresu.
此处所称“经文为三藏之所依托”应依佛说而知，不可他解。所谓“经文修习于某处，不生他往”，如六味树立，指病人依靠大树而立，亦如病者对教法的依止，凭其具足的标志详细示现，启发明了如旧所立、相反之过失，故发扬光大。此类现象，整体如甘蔗之心外围之叶，层层包裹，故曰“甘蔗心等如是，智慧所照”。“贪欲等持戒”，即指贪欲等于戒的道理。以此形态既非智慧所性，也不可见，故不可舍弃、戒罚或取用。所谓“处处”，即指各处各种情形。
Imasmiṃpana ṭhāneti imasmiṃ mahāpadesaniddesaṭṭhāne. ‘‘Sutte cattāro mahāpadesā’’tiādinā vuttampi avuttena saddhiṃ gahetvā pakiṇṇakakathāya mātikaṃ uddisati. Ñātuṃ icchito attho pañho, tassa vissajjanāni pañhābyākaraṇāni, atthasūcanādiatthena suttaṃ, pāḷi, taṃ suttaṃ anulometi anukūletīti suttānulomaṃ, mahāpadeso. Ācariyā vadanti saṃvaṇṇenti pāḷiṃ etenāti ācariyavādo aṭṭhakathā. Tassa tassa therassa attano eva mati adhippāyoti attanomati. Dhammavinicchaye patteti dhamme vinicchinitabbe upaṭṭhite. Imeti anantaraṃ vuttā cattāro mahāpadesā. Pamīyati dhammo paricchijjati vinicchīyati etenāti pamāṇaṃ. Tenāha ‘‘yaṃ ettha sametī’’tiādi. Itaranti mahāpadesesu asamentaṃ. Puna itaranti akappiyaṃ anulomentaṃ kappiyaṃ paṭibāhantaṃ sandhāyāha.
“此处”即指此大教导所依之地。谓“经中有四大教导”等语虽未明说，然彼此合摄，借杂说指出教理纲目。欲了解义理者，疑问生成，其解答与义项指引经文、巴利文及经文分析相顺，即称suttānuloma，即与经文相符之意。老师称此为解释巴利语，谓为注疏。各长老自持个人见解为己意。讲解法名为「分法」，由术语所示“须在有教法出之处分析法义”。即依序而说四大教导。所谓“废者”，即是减损、剪除。故说“众中重合者”即四大教导。谓他教导非合者，复与合者，乃至允许与反对者，仍相互参照而明。
Ekaṃseneva byākātabbo vissajjetabboti ekaṃsabyākaraṇīyo. Vibhajjāti pucchitamatthaṃ avadhāraṇādibhedena vibhajitvā. Paṭipucchāti pucchantaṃ puggalaṃ paṭipucchitvā. Ṭhapanīyoti tidhāpi avissajjanīyattā ṭhapanīyo byākaraṇaṃ akatvā ṭhapetabbo. ‘‘Cakkhuṃ anicca’’nti pañhe uttarapadāvadhāraṇaṃ sandhāya ‘‘ekaṃseneva byākātabba’’nti vuttaṃ niccatāya lesassāpi tattha abhāvato. Purimapadāvadhāraṇe pana vibhajjabyākaraṇīyatā cakkhusotesu visesatthasāmaññatthānaṃ asādhāraṇabhāvato. Dvinnaṃ tesaṃ sadisatācodanā paṭipucchanamukheneva byākaraṇīyā paṭikkhepavasena, anuññātavasena ca vissajjitabbatoti āha ‘‘yathā cakkhu, tathā sotaṃ…pe… ayaṃ paṭipucchābyākaraṇīyo pañho’’ti. Taṃ jīvaṃ taṃ sarīranti jīvasarīrānaṃ anaññatāpañho. Yassa yena anaññatācoditā, so eva paramatthato nupalabbhatīti vañjhātanayassa matteyyatākittanasadisoti abyākātabbatāya ṭhapanīyo vuttoti. Imāni cattāri pañhabyākaraṇāni pamāṇaṃ teneva nayena tesaṃ pañhānaṃ byākātabbato.
“仅此一义宜解”，即“一义解释法”。所谓“分别”，即以分别义分的界定等。所谓“反问”，则以质问者为对象说。所谓“立定”，谓对不应舍弃者立定解释。以“眼无常”为所问，目的在于回答“仅此一义可解答”之理。虽斥其有无之扰，然前段区别解释则因眼受等，特别意义及普遍意义不同。两者存在之呼应指引反问者，以质问方式予以搁置，不予否定。说如“眼如是，耳亦然……此为反问解释法之问”。其指生命、身之非独一无别问题者为其意。谓何等缘生无别，则无真正得见，故称“不具足说明者”即立定解说。此四种反问解释构成为衡量疑难释疑之准则。
Vinayamahāpadeso kappiyānulomavidhānato nippariyāyato anulomakappiyaṃ nāma, mahāpadesabhāvena pana taṃsadisatāya suttantamahāpadesesupi ‘‘anulomakappiya’’nti ayaṃ aṭṭhakathāvohāro. Yadipi tattha tattha bhagavatā pavattitapakiṇṇakadesanāva aṭṭhakathā, sā pana dhammasaṅgāhakehi paṭhamaṃ tīṇi piṭakāni saṅgāyitvā tassa atthavaṇṇanānurūpeneva vācanāmaggaṃ āropitattā ‘‘ācariyavādo’’ti vuccati ācariyā vadanti saṃvaṇṇenti pāḷiṃ etenāti. Tenāha ‘‘ācariyavādo nāma aṭṭhakathā’’ti. Tisso saṅgītiyo āruḷho eva ca buddhavacanassa atthasaṃvaṇṇanābhūto kathāmaggo mahindattherena tambapaṇṇidīpaṃ ābhato pacchā tambapaṇṇiyehi mahātherehi sīhaḷabhāsāya ṭhapito nikāyantaraladdhisaṅkarapariharaṇatthaṃ. Attanomati nāma theravādo. Nayaggāhenāti suttādito labbhamānanayaggahaṇena. Anubuddhiyāti suttādīniyeva anugatabuddhiyā. Attano paṭibhānanti attano eva tassa atthassa vuttanayena upaṭṭhānaṃ, yathāupaṭṭhitā atthā eva tathā vuttā. Samentameva gahetabbanti yathā suttena saṃsandati, evaṃ mahāpadesato atthā uddharitabbāti dasseti. Pamādapāṭhavasena ācariyavādassa kadāci pāḷiyā asaṃsandanāpi siyā, so na gahetabboti dassento āha ‘‘ācariyavādopi suttena samentoyevagahetabbo’’ti. Sabbadubbalā puggalassa sayaṃ paṭibhānabhāvato. Tathā ca sāpi gahetabbā, kīdisī? Suttena samentā yevāti yojanā. Tāsūti tīsu saṅgītīsu. ‘‘Āgatameva pamāṇa’’nti iminā mahākassapādīhi saṅgītameva ‘‘sutta’’nti idhādhippetanti tadaññassa suttabhāvameva paṭikkhipati. Tadatthā eva hi tisso saṅgītiyo. Tatthāti gārayhasutte. Na ceva sutte osaranti, na ca vinaye sandissantīti veditabbāni tassa asuttabhāvato tena ‘‘anulomakappiyaṃ suttena samentameva gahetabba’’nti vuttaṃ evatthaṃ nigamanavasena nidasseti. Sabbattha ‘‘na itara’’nti vacanaṃ tattha tattha gahitāvadhāraṇaphaladassanaṃ daṭṭhabbaṃ.
律藏大教导者，谓为合适之顺法及难法之律藏教导。称为“顺法律藏”，亦为注疏中相同称谓。虽然佛陀于彼处分散宣说诸法，各别藏现身，而注疏者，依严密调集三藏，为第一义注解之要路，故称为“老师说”，即注疏之称。老师谓“老师说即注疏”。三藏为根本，有传承之意。该注疏由大咖萨巴长老释义，传至锡兰诸大师，译为锡兰语以利断惑，依据长老部经典而编纂。所谓“自意”即个人所持真见。谓经论等教义之领会、阐述谓“理领悟”。谓所说义理清楚对证，即阐释内容。谓“唯依此解取”，如经中相符者，同此大教导亦应依之。虽有误抄巴利偏误存在，依教直取者仍当如此，故披露“老师说亦应顺经”，以示兼容性与标准。谓对一切薄弱众生也应采纳此理。何以故？谓谓以经文相合为准绳。三藏各部，依法训诂，故言“非他法”，谓各处文义皆得解，是观法教之根本基准。所谓“处处无他”，即各处所持无二。
Kammāraputtacundavatthuvaṇṇanā铁匠子准德事的解释
§189
189.Sūkaramaddavanti vanavarāhassa mudumaṃsaṃ. Yasmā cundo ariyasāvako sotāpanno, aññe ca bhagavato, bhikkhusaṅghassa ca āhāraṃ paṭiyādentā anavajjameva paṭiyādenti, tasmā vuttaṃ ‘‘pavattamaṃsa’’nti. Taṃ kirāti ‘‘nātitaruṇassā’’tiādinā vuttavisesaṃ. Tathā hi taṃ ‘‘mudu ceva siniddhañcā’’ti vuttaṃ. Mudumaṃsabhāvato hi abhisaṅkharaṇavisesena ca ‘‘maddava’’nti vuttaṃ. Ojaṃ pakkhipiṃsu ‘‘ayaṃ bhagavato pacchimako āhāro’’ti puññavisesāpekkhāya, taṃ pana tathāpakkhittadibbojatāya garutaraṃ jātaṃ.
189.“野猪嫩肉”者，为野猪之柔嫩肉。因阿难尊者为圣弟子、得声闻初果，同时对佛、比库众之饮食皆恭敬地取用，故称其食“嫩肉”。说此意谓“非过嫩”，含有特定释义。又称“柔软且熟透”，其“嫩肉”因精心选择而有柔和之意。那些精力旺盛者评价“此佛当代后期饮食”，乃因福德缘故，然对此刻本尊所食则为更佳。
Aññe yaṃ dujjīraṃ, taṃ ajānantā ‘‘kassaci adatvā vināsita’’nti upavadeyyunti parūpavādamocanatthaṃ bhagavā ‘‘nāhaṃ ta’’ntiādinā sīhanādaṃ nadati.
若他人恶劣饮食，未经舍弃，即以“某人未知，受他人赠食而灭”者当劝勉其误，以免他言妄论。佛因吼声斥责曰“我非如此”，意在强正他人误解。
§190
190. Kathaṃ panāyaṃ sīhanādo nanu taṃ bhagavatopi sammāpariṇāmaṃ na gatanti? Nayidaṃ evaṃ daṭṭhabbaṃ, yasmā ‘‘sammadeva taṃ bhagavato pariṇāmaṃ gata’’nti vattuṃ arahati tappaccayā uppannassa vikārassa abhāvato, aññapaccayassa ca vikārassa mudubhāvaṃ āpāditattā. Tenāha ‘‘na pana bhuttappaccayā’’tiādi. Na hi bhagavā, aññe vā pana khīṇāsavā navavedanuppādanavasena āhāraṃ paribhuñjanti aṭṭhaṅgasamannāgatameva katvā āhārassa upabhuñjanato. Yadi evaṃ kasmā pāḷiyaṃ ‘‘bhattaṃ bhuttāvissa kharo ābādho uppajjī’’tiādi vuttaṃ? Taṃ bhojanuttarakālaṃ uppannattā vuttaṃ. ‘‘Na pana bhuttapaccayā’’ti vutto vāyamattho aṭṭhakathāyaṃ. Katupacitassa laddhokāsassa kammassa vasena balavatipi roge uppanne garusiniddhabhojanappaccayā vedanāniggaho jāto, tenāha ‘‘yadi hī’’tiādi. Patthitaṭṭhāneti icchitaṭṭhāne, icchā cassa tattha gantvā vinetabbaveneyyāpekkhā daṭṭhabbā. Gāthāyampi ‘‘suta’’nti iminā sutamattaṃ, paresaṃ vacanamattametaṃ, na pana bhojanappaccayā ābādhaṃ phusi dhīroti dasseti.
190. 然而，这狮子吼难道世尊在此也没有真正转变吗？依照此处应见者，谓『实为世尊的转变已成就』，此说成立于所生变化因缘消失，以及他因变化粗显之证据故。因此谓『非因食食（bhuttappaccayā）』等语。实则世尊及其他已断尽染者，不以新生烦恼及烦恼生起之痛苦果报作为食物来享用，而仅摄受八正道具足之食而饮食。若果真如此，何以巴利文中有言『食已后必生粗重烦恼』？此语乃宣布食后感受之时段。譬如『非因食因』之说，为注疏中力求说明之义。因有恶作业及难承受之业力生病故，依赖沉重糟糕食物所生病因，故有苦受起，此谓『若果真如此』等等。所谓所求之所住，即所宜安住之处，意欲者当当至之，且若宜安住则当安住，此为观察依待。经文中以『闻』字，表明仅为听闻文字之义，非真实因食因烦恼所苦，贤者自当明了。
Pānīyāharaṇavaṇṇanā取饮水的解释
§191
191. Pasannabhāvena udakassa acchabhāvo veditabboti āha ‘‘acchodakāti pasannodakā’’ti. Sādurasattā sātatāti āha ‘‘madhurodakā’’ti. Tanukameva salilaṃ visesato sītalaṃ, na bahalanti āha ‘‘tanusītalasalilā’’ti. Nikkaddamāti setabhāvassa kāraṇamāha. Paṅkacikkhallādivasena hi udakassa vivaṇṇatā, sabhāvato pana taṃ setavaṇṇaṃ evāti.
192. 『猛烈风』意为迎头猛吹之风。『长黄』指虽长而呈黄眼之意。『黄眼』意谓其眼如火焰之状。此类特征，谓其将来之表现状貌。此类特征称为『指示现象』，此处为对此类词汇所加的注解。
Pukkusamallaputtavatthuvaṇṇanā马喇子布库萨事的解释
§192
192.Dhuravāteti paṭimukhavāte. Dīghapiṅgaloti dīgho hutvā piṅgalacakkhuko. Piṅgalakkhiko hi so ‘‘āḷāro’’ti paññāyittha. Evarūpanti dakkhati karissati bhavissatīti īdisaṃ. Īdisesūti yatra yaṃcāti evarūpanipātasaddayuttaṭṭhānesu.
194. 『草仓』指草堆外不置宅舍。此指大堆丰盛草垛，中间挖空开成室，作为出家众居住之所。彼时世尊亦在此处，草垛四周似屋舍，故名为『草屋』。意谓原因、地位等，谓于此因缘处。谓以此处遮盖草垛而有众人聚集，所构造者即其义。此处的原文段即如是。
§193
193. Vicarantiyo meghagabbhato niccharantiyo viya hontīti vuttaṃ ‘‘niccharantīsūti vicarantīsū’’ti. Navavidhāyāti navappakārāya. Navasu hi pakāresu ekavidhāpi asani tappariyāpannatāya ‘‘navavidhā’’ tveva vuccati. Īdisī hi esā ruḷhi aṭṭhavimokkhapattipi samaññā viya. Asaññaṃ karoti, yo tassā saddena , tejasā ca ajjhotthaṭo. Ekaṃ cakkanti ekaṃ maṇḍalaṃ. Saṅkāraṃ tīrentī paricchijjantī viya dassetīti saterā. Gaggarāyamānāti gaggarātisaddaṃ karontī, anuravadassanañhetaṃ. Kapisīsāti kapisīsākāravatī. Macchavilolikāti udake paripphandamānamaccho viya viluḷitākārā. Kukkuṭasadisāti pasāritapakkhakukkuṭākārā. Naṅgalassa kassanakāle kassakānaṃ hatthena gahetabbaṭṭhāne maṇikā hoti, taṃ upādāya naṅgalaṃ ‘‘daṇḍamaṇikā’’ti vuccati, tasmā daṇḍamaṇikākārā daṇḍamaṇikā. Tenāha ‘‘naṅgalasadisā’’ti. Deve vassantepi sajotibhūtatāya udakena atemetabbato mahāsani ‘‘sukkhāsanī’’ti vuttā. Tenāha ‘‘patitaṭṭhānaṃ samugghāṭetī’’ti.
195. 『黄金犀牛』名为光明极盛，胜过一切佛陀般金光之灿烂，若天界来降之金光兽。故有言『黄金犀牛色』。『长老为何取此？』自问自答，揭示缘故曰『诸多缘由』。此即指侍者所承受之福德功德，亦为他人辈所难逼切断之敬礼，敬顺师长之所依，故以此四重因缘合成之。
Bhusāgāraketi bhusamaye agārake. Tattha kira mahantaṃ palālapuñjaṃ abbhantarato palālaṃ nikkaḍḍhitvā sālāsadisaṃ pabbajitānaṃ vasanayoggaṭṭhānaṃ kataṃ, tadā bhagavā tattha vasi, taṃ pana khalamaṇḍalaṃ sālāsadisanti āha ‘‘khalasālāya’’nti. Etthāti hetumhi bhummavacananti āha ‘‘etasmiṃ kāraṇe’’ti, asanipātena channaṃ janānaṃ hatakāraṇeti attho. So tvaṃ bhanteti ayameva vā pāṭho.
『稻草屋』者，谓在稻谷收割时节之小屋也。据说，彼处有一大堆稻草，自内抽取稻草，辟为适合出家人居住之如厅堂般的场所；当时世尊住于彼处，而那打谷场所如厅堂，故言『打谷场厅堂』也。此处言『于此』乃表因由之处格，故释为『基于此缘故』，意谓因雷击而致六人罹难之缘故也。『您，尊者』，此亦可为另一读法。
§194
194. Siṅgī nāma kira uttamaṃ ativiya pabhassaraṃ buddhānaṃ chavivaṇṇobhāsaṃ devalokato āgatasuvaṇṇaṃ. Tenevāha ‘‘siṅgīsuvaṇṇavaṇṇa’’nti. ‘‘Kiṃ pana thero taṃ gaṇhī’’ti sayameva pucchaṃ samuṭṭhāpetvā tattha kāraṇaṃ dassento ‘‘kiñcāpī’’tiādimāha. Teneva kāraṇenāti upaṭṭhākaṭṭhānassa matthakappatti, paresaṃ vacanokāsapacchedanaṃ, tena vatthena satthu pūjanaṃ, satthu ajjhāsayānuvattananti iminā teneva yathāvuttena catubbidhena kāraṇena.
194. 据传，「胜金」（Siṅgī）乃是从天界而来的黄金，极为光辉灿烂，其光泽色彩堪称诸佛肤色之辉光中最为殊胜者。正因如此，才称之为「胜金之色」。接着，注释者自行提出「然则长老为何取用此物？」之问，而后以「虽然……」等语来揭示其缘由。所谓「正因如此之缘故」，即指以下四种缘由：一、侍者住处已届满期；二、截断他人发言之机会；三、以此衣物供养导师；四、随顺导师之意乐——此四种缘由，正是前文所述之四种理由。
§195
195. Thero ca tāvadeva taṃ siṅgīvaṇṇaṃ maṭṭhadussaṃ bhagavato upanāmesi ‘‘paṭiggaṇhatu me bhante bhagavā imaṃ maṭṭhadussaṃ, taṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti. Paṭiggahesi bhagavā, paṭiggahetvāva naṃ paribhuñji . Tena vuttaṃ ‘‘bhagavāpi tato ekaṃ nivāsesi, ekaṃ pārupī’’ti. Tāvadeva kira taṃ bhikkhū ovaṭṭikaraṇamattena tunnakammaṃ niṭṭhāpetvā therassa upanesuṃ, thero bhagavato upanāmesi. Hataccikaṃ viyāti paṭihatappabhaṃ, viya-saddo nipātamattaṃ. Bhagavato hi sarīrappabhāhi abhibhuyyamānā tassa vatthayugassa pabhassaratā nāhosi. Antantenevāti anto anto eva, abbhantarato evāti attho. Tenāha ‘‘bahipanassa pabhā natthī’’ti.
长老仅仅因薄薄褐色的布被，向世尊呈递请求说：「尊者，请您接受这块布，使我能够长久得到利益与安乐。」世尊接受了它，接受之后却没有马上使用。因此说：「世尊亦因此留有一处独居处、一处闲居处。」众比库们只因裁制这块薄布而完成了简单的劳作，便为长老奉献，长老将之呈递于世尊。那如刀削般清凉透彻的光辉，没有声音，仅是落地之声。世尊的身体光辉所覆盖的布衣并无光彩。所谓「外面即内面」，意指既是外面亦是内部。故此说：「其光辉不在多方面」。
‘‘Pasannarūpaṃ samuṭṭhāpetī’’ti etenetassa āhārassa bhuttappaccayā na so rogoti ayamattho dīpito. Dvīsu kālesu evaṃ hoti dvinnaṃ nibbānadhātūnaṃ samadhigamasamayabhāvato. Upavattane antarena yamakasālānanti ettha vattabbaṃ parato āgamissati.
「显现明朗的形象」是因这种供养而形成，故此人不受疾病所苦，这不是意外之事。只有在两种时节中，因获得两种涅槃境界恰同时相应，才会如此。论及「间断」时，应于此处应提及「双重休憩」，待后文详述。
§196
196.Sabbaṃsuvaṇṇavaṇṇameva ahosi ativiya parisuddhāya pabhassarāya ekagghanāya bhagavato sarīrappabhāya nirantaraṃ abhibhūtattā.
在所有方面，色泽均为非凡纯净明朗，一色浓烈，因世尊身体光辉的持续覆盖而显现。
Dhammeti pariyattidhamme. Pavattāti pāvacanabhāvena desetā. Puratova nisīdi ovādappaṭikaraṇabhāvato.
「法」者，谓所传述之法；「教」者，指经由净化意思而由教诲表现。向前而座，显现持守教法之形态。
§197
197.Dānānisaṃsasaṅkhātālābhāti vaṇṇadānabaladānādibhedā dānassa ānisaṃsasaññitā diṭṭhadhammikā, samparāyikā ca lābhā icchitabbā. Te alābhāti te sabbe tuyhaṃ alābhā, lābhā eva na honti. Diṭṭheva dhamme paccakkhabhūte imasmiṃyeva attabhāve bhavā diṭṭhadhammikā. Samparetabbato pecca gantabbato ‘‘samparāyo’’ti laddhanāme paraloke bhavā samparāyikā. Diṭṭhadhammikā ca samparāyikā ca diṭṭhadhammikasamparāyikā. Dānānisaṃsasaṅkhātā lābhāti dānānisaṃsabhūtā lābhā. Sabbathā samameva hutvā samaṃ phalaṃ etesaṃ na ekadesenāti samasamaphalā. Piṇḍapātāti tabbisayaṃ dānamayaṃ puññamāha.
因布施等缘起而得的利益称为依布施所得的利益。依于布施、力量、施舍等差别，有所不同。所谓利益，是期望得到的；未得之利则是未获。所谓「见法」乃指此中缘故而现身的德性。所谓「彼世法」，是未来彼岸的名称，即彼世。既得与未来之利，均称见法与彼世相续。布施所生的利益乃依布施而生之利益。在各方面都是相同结果，绝无偏颇。乞食者的乞食亦是一种特殊的布施，是福报的导因。
Yadi khettavasena nesaṃ samaphalatā adhippetā, satipi ekasantānabhāve puthujjanaarahantabhāvasiddhaṃ nanu tesaṃ khettaṃ visiṭṭhanti dassetuṃ ‘‘nanu cā’’tiādimāha. Parinibbānasamatāyāti kilesaparinibbānakhandhaparinibbānabhāvena parinibbānasamatāya. ‘‘Paribhuñjitvā parinibbuto’’ti etena yathā paṇītapiṇḍapātaparibhogūpatthambhitarūpakāyasannissayo dhammakāyo sukheneva kilese pariccaji, bhojanasappāyasaṃsiddhiyā evaṃ sukheneva khandhe pariccajīti evaṃ kilesapariccāgassa, khandhapariccāgassa ca sukhasiddhinimittatāya ubhinnaṃ piṇḍapātānaṃ samaphalatā jotitā. ‘‘Piṇḍapātasīsena ca piṇḍapātadānaṃ jotita’’nti vutto vāyamattho. Yathā hi sujātāya ‘‘imaṃ āhāraṃ nissāya mayhaṃ devatāya vaṇṇasukhabalādiguṇā sammadeva sampajjeyyu’’nti uḷāro ajjhāsayo tadā ahosi, evaṃ cundassapi kammāraputtassa ‘‘imaṃ āhāraṃ nissāya bhagavato vaṇṇasukhabalādiguṇā sammadeva sampajjeyyu’’nti uḷāro ajjhāsayoti evampi nesaṃ ubhinnaṃ samaphalatā veditabbā. Satipi catuvīsatikoṭisatasahassasamāpattīnaṃ devasikaṃ vaḷañjanasamāpattibhāve yathā pana abhisambujjhanadivase abhinavavipassanaṃ paṭṭhapento rūpasattakādi (visuddhi. ṭī. 2.707 vitthāro) vasena cuddasahākārehi sannetvā mahāvipassanāmukhena tā samāpattiyo samāpajji, evaṃ parinibbānadivasepi sabbā tā samāpajjīti evaṃ samāpattisamatāyapi tesaṃ samaphalatā. Cundassa tāva anussaraṇaṃ uḷārataraṃ hotu bhagavato dinnabhāvena aññathattābhāvato, sujātāya pana kathaṃ devatāya dinnanti? Evaṃsaññibhāvatoti āha ‘‘sujātā cā’’tiādi. Aparabhāgeti abhisambodhito aparabhāge. Puna aparabhāgeti parinibbānato parato. Dhammasīsanti dhammānaṃ matthakabhūtaṃ nibbānaṃ. Me gahitanti mama vasena gahitaṃ. Tenāha ‘‘mayhaṃ kirā’’tiādi.
若以田地的类比来谈此等等同的果报，固然世俗凡夫与阿拉汉圣者的境界差异显著，显现其田地的不同，故而如此言曰「难道不然？」。所谓涅槃平等者，是指污垢尽除后的涅槃境地完全同等。所谓「既享用且入灭」意指以纯净的肉身形态、物质身体之基因依凭，佛法之躯以安乐之于身，舍弃烦恼，因而涅槃成就。因舍弃烦恼及身色，成就之因是两种乞食果报的同等效应。谓此为「由乞食所显现的果报光明」。正如在苏迦陀时说：「倚赖此食，我能如诸天人般圆满具足威仪、色泽与福乐。」当时他心胸开朗。同样，迦摩罗比库的儿子循此缘，谓：「倚赖此粮，世尊得以具足美丽、威仪、福德。」二者果报之同等效应应当理解。且在现今有两千六百二十五亿天众孵育成就法喜的情况下，每日新生无数新涅槃境界，集聚于大慧之处，十四小乘者组成，此等涅槃皆如瑞相般圆满，因此在涅槃日亦同样皆达此成就，即是涅槃之成就同等效应。应当详阅迦摩罗之修习因缘，明白区别。苏迦陀如何依诸天人赐食？故称「苏迦陀等」。彼此有别处，初段即成大成，后段为涅槃之他界境界。所谓法髓即佛法真谛。谓「我所执者，依我而得。」故称说：「我所有者。」
Adhipatibhāvo ādhipateyyanti āha ‘‘jeṭṭhabhāvasaṃvattaniyaka’’nti.
主权的状态被称为主宰。这里称为‘主宰的统治者’。
Saṃvareti sīlasaṃvare. Veranti pāṇātipātādipañcavidhaṃ veraṃ. Tañhi veridhammabhāvato, verahetutāya ca ‘‘vera’’nti vuccati. Kosallaṃ vuccati ñāṇaṃ, tena yutto kusaloti āha ‘‘kusalo pana ñāṇasampanno’’ti. Ñāṇasampadā nāma ñāṇapāripūrī, sā ca aggamaggavasena veditabbā, aggamaggo ca niravasesato kilese pajahatīti āha ‘‘ariyamaggena…pe… jahātī’’ti. Imaṃ pāpakaṃ jahitvāti dānena tāva lobhamacchariyādipāpakaṃ, sīlena pāṇātipātādipāpakaṃ jahitvā tadaṅgavasena pahāya tato samathavipassanādhammehi vikkhambhanavasena, tato maggapaṭipāṭiyā samucchedavasena anavasesaṃ pāpakaṃ pahāya. Tathā pahīnattā eva rāgādīnaṃ khayā kilesanibbānena sabbaso kilesavūpasamena nibbuto parinibbutoti saupādisesāya nibbānadhātuyā desanāya kūṭaṃ gaṇhanto ‘‘iti cundassa…pe… sampassamāno udānaṃ udānesī’’ti.
束缚者是指戒律的约束。护持者则指避免五种杀生等的戒禁。由此能够觉察护持之法，因其成为护持的起因故称为‘护持’。聪明者是称为智慧者，据此称其善者，谓‘善智具足者’。智慧的圆满名为智慧的完善，这应视为最高的正道领悟，而此正道因断除烦恼而称为‘圣道’，故谓‘圣道者断除烦恼’。弃除此恶即前，先以布施断除由贪心产生的恶业；戒律则断除如杀生等的恶业；继以禅定净治余染，然后以止观法门扩展；最后依正道修行斩断一切恶业。如此，因熄灭贪等烦恼的消除，伴随一切烦恼的安住灭尽，即于有余依灭除之涅槃，是谓正教之涅槃。此如同《乌达纳经》所说‘诸贤子礼佛受法而作观照之偈’。
Catutthabhāṇavāravaṇṇanā niṭṭhitā. · 第四诵分的解释已完。
Yamakasālavaṇṇanā双娑罗树的解释
§198
198.Evaṃtaṃ kusinārāyaṃ hotīti yathā anurādhapurassa thūpārāmo dakkhiṇapacchimadisāyaṃ, evaṃ taṃ uyyānaṃ kusinārāya dakkhiṇapacchimadisāyaṃ hoti. Tasmāti yasmā nagaraṃ pavisitukāmā uyyānato upecca vattanti gacchanti etenāti ‘‘upavattana’’nti vuccati, taṃ sālapantibhāvena ṭhitaṃ sālavanaṃ. Antarenāti vemajjhe. Tassa kira mañcakassāti tattha paññapiyamānassa tassa mañcakassa. Tatrāpi…pe… eko pādabhāgassa, tasmā ‘‘antarena yamakasālāna’’nti vuttaṃ. Saṃsibbitvāti aññamaññaāsattaviṭapasākhatāya saṃsibbitvā viya. ‘‘Ṭhitasākhā’’tipi vuttaṃ aṭṭhakathāyaṃ. Yaṃ pana pāḷiyaṃ ‘‘uttarasīsakaṃ mañcakaṃ paññapehī’’ti vuttaṃ, taṃ pacchimadassanaṃ daṭṭhuṃ āgatānaṃ devatānaṃ daṭṭhuṃ yogyatāvasena vuttaṃ. Keci pana ‘‘uttaradisāvilokanamukhaṃ pubbadisāsīsakaṃ katvā mañcakaṃ paññapehīti attho’’ti vadanti, taṃ tesaṃ matimattaṃ.
198.说此地为库锡那拉如是：譬如阿努罗达城南西方之佛塔苑，库锡那拉苑亦位于此南西方。故凡欲入城者，避开园园步而去，故称『绕行』，此乃由榕树林构成之榕林。中土之意指处于中央者。传说有名前为‘床’者隐于此处。即使只有一脚之长，故称‘两侧床厅’。聚集相似如枝桠互联贯通。此亦称为‘立枝’，如论书中所说。巴利文所谓‘北方羽状之床’者，指适用于来访天神望观北方之处。亦有说此谓‘北方观望处作南方羽状床’者，此乃众说纷纭，仅为数家见解罢了。
Ete nāgānamuttamāti ete gottato gocariādināmakā hatthināgesu balena seṭṭhatamā. Majjhimaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.148) pana keci hatthino ito aññathā āgatā, so pana nesaṃ nāmamattakato bhedo daṭṭhabbo.
此谓为众蛇之首，意指在族群、野地等众生中以象蛇之力最为强盛。在中部论(中部43,148页)中，亦有说象由他处而来，乃非就此名称而作分别，可于彼处见之。
Paribhuttakālato paṭṭhāya…pe… parikkhayaṃ gataṃ, ‘‘na pana paribhuttappaccayā’’ti heṭṭhā vuttanayeneva attho daṭṭhabbo. Caṅgavāreti ūmiyaṃ. Katokāsassa kammassa vasena yathāsamuṭṭhito rogo ārogyaṃ abhimaddatīti katvā etamatthaṃ dassento ‘‘viyā’’ti vuttaṃ. Yasmā bhagavā heṭṭhā vuttanayena kappaṃ, kappāvasesaṃ vā ṭhātuṃ samattho eva, tattakaṃ kālaṃ ṭhāne payojanābhāvato āyusaṅkhāre ossajjitvā tādisassa kammassa okāsaṃ adāsi, tasmā etamatthaṃ dassento ‘‘viyā’’tipi vattuṃ yujjatiyeva.
因被废弃期已至，此地已毁灭，下方所说即谓非因废弃依赖而存。所谓严重者如同疾病，是由于恶业所致的一种痛苦。譬如某疾病因业力所起，虽病重时由佛所说之教法，能使定业终结，理当容忍病痛，彼刻不可退弃，故称‘断除业力’。因佛于下方所说能成业尽，终结时代，因长寿耗损，给予该业行止之机会，是以说“断除业力”仍具有相应意涵。
Kusalaṃ kātabbaṃ maññissanti ‘‘evaṃ mahapphalaṃ, evaṃ mahānisaṃsaṃ, mahānubhāvañca taṃ kusala’’nti.
人们应认为善者为‘如是大果实、如是大因缘，且为大成就者’之善法。
Ekassāpi sattassa vaṭṭadukkhavūpasamo buddhānaṃ garutaro hutvā upaṭṭhāti atidullabhabhāvato, tasmā ‘‘aparampi passatī’’tiādi vuttaṃ, svāyamattho māgaṇḍiyasuttena (su. ni. 841) dīpetabbo.
众生唯一一件能够消除轮回生死之苦，为佛所极力守护的法，是极其难得存在者，故称之为“他日复观”。其内涵应由《净饭王经》诸文义自行照明讲述。
Tatiyaṃ pana kāraṇaṃ sattānaṃ uppajjanakaanatthapariharaṇanti taṃ dassento puna ‘‘aparampi passatī’’tiādimāha.
第三个缘由是显示众生出生因缘的无常转变，故复言“他日复观”等语。
Sīhaseyyanti. Ettha sayanaṃ seyyā, sīhassa viya seyyā sīhaseyyā, taṃ sīhaseyyaṃ. Atha vā sīhaseyyanti seṭṭhaseyyaṃ, yadidaṃ atthadvayaṃ parato āgamissati.
所谓“狮睡”，其中“睡”是睡卧之意，“狮睡”犹如狮子之卧也，称为“狮睡”。或称“狮睡”，即最佳睡卧，其含义有双重，将于后文详释。
‘‘Vāmena passena sentī’’ti evaṃ vuttā kāmabhogiseyyā,dakkhiṇapassena sayāno nāma natthi dakkhiṇahatthassa sarīraggahaṇādiyogakkhamato, purisavasena cetaṃ vuttaṃ.
所谓“左眼向前睁视”，说此是欲乐者的安眠睡姿，因右手无法承担身躯，故所谓“右眼向前睡卧”则不存在，与人类身形相符。
Ekenapassena sayituṃ na sakkonti dukkhuppattito.
因仅用一眼看物，故难以睡着，即难以安卧。
Ayaṃ sīhaseyyāti ayaṃ evaṃ vuttā sīhaseyyā. ‘‘Tejussadattā’’ti iminā sīhassa abhīrubhāvaṃ dasseti. Bhīrukā hi sesamigā attano āsayaṃ pavisitvā santāsapubbakaṃ yathā tathā sayanti, sīho pana abhīrubhāvato satokārī bhikkhu viya satiṃ upaṭṭhāpetvāva sayati. Tenāha ‘‘purimapāde’’tiādi. Dakkhiṇe purimapāde vāmassa purimapādassa ṭhapanavasena dve purimapāde ekasmiṃ ṭhāne ṭhapetvā. Pacchimapādeti dve pacchimapāde. Vuttanayeneva idhāpi ekasmiṃ ṭhāne pādaṭṭhapanaṃ veditabbaṃ, ṭhitokāsasallakkhaṇaṃ abhīrubhāveneva. ‘‘Sīsaṃ pana ukkhipitvā’’tiādinā vuttā sīhakiriyā anutrāsapabujjhanaṃ viya abhīrubhāvasiddhā dhammatāvasenevāti veditabbā. Sīhavijambhitavijambhanaṃ ativelaṃ ekākārena ṭhapitānaṃ sarīrāvayavānaṃ gamanādikiriyāsu yogyabhāvāpādanatthaṃ. Tikkhattuṃ sīhanādanadanaṃ appesakkhamigajātapariharaṇatthaṃ.
此即“狮睡”之说。谓“强壮坚固”，表明狮子的雄武气魄。胆怯之兽往往依赖荒野卧倒、安静处所，人则如比库般以坚定正念守护乃能卧睡。故既言“前足处”等，右前足置于左前足之下，后脚亦然。本处亦须觉察一处立足，彰显雄武之气。又言“头颅高举”等，如狮之拱形仪态，示意雄武不可动摇安坐。狮吼发声之动作用单耳完成，在形体活动中适应，其强调狮吼振聋发聩、振奋人心，正是驱逐各种恐惧亲族之由来。
Seti abyāvaṭabhāvena pavattati etthāti seyyā, catutthajjhānameva seyyā catutthajjhānaseyyā. Kiṃ pana taṃ catutthajjhānanti? Ānāpānacatutthajjhānaṃ, tato hi vuṭṭhahitvā vipassanaṃ vaḍḍhetvā bhagavā anukkamena aggamaggaṃ adhigantvā tathāgato jātoti. ‘‘Tayidaṃ padaṭṭhānaṃ nāma, na seyyā, tathāpi yasmā ‘catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyī’ti (dī. ni. 2.219) vakkhati, tasmā lokiyacatutthajjhānasamāpatti eva tathāgataseyyā’’ti keci, evaṃ sati parinibbānakālikāva tathāgataseyyāti āpajjati, na ca bhagavā lokiyacatutthajjhānasamāpajjanabahulo vihāsi. Aggaphalavasena pavattaṃ panettha catutthajjhānaṃ veditabbaṃ. Tattha yathā sattānaṃ niddupagamanalakkhaṇā seyyā bhavaṅgacittavasena hoti, sā ca nesaṃ paṭhamajātisamanvayā yebhuyyavuttikā, evaṃ bhagavato ariyajātisamanvayaṃ yebhuyyavuttikaṃ aggaphalabhūtaṃ catutthajjhānaṃ ‘‘tathāgataseyyā’’ti veditabbaṃ. Sīhaseyyā nāma seṭṭhaseyyāti āha ‘‘uttamaseyyā’’ti.
所谓“安稳地进行”，意指此处是第一种说法，也就是说，是四禅中第四禅而不是第四禅本身。何以故？所谓第四禅者，是入定于入出息身的第四禅。佛陀由此而起，增长观智，循序渐进，达到了最高正道，被称为如来。因有此根本论点，谓「虽非安稳地进行，然而因为佛陀在成就第四禅后即随即入涅槃」，故有人说“此处是世俗第四禅之成就，是如来安稳地进行”。此说见于《长部律注》中，表示此四禅安稳如来舍入涅槃，无论如何此结论，非谓佛陀多住于世俗第四禅的状态。应知此处第四禅为“果实之第四禅”，如众生临终时那生命之摧毁特征，由身心的基础心（巴枷心）为依止，这与凡夫初生时的状态相似，佛陀的圣者出生过程如是，其第四禅具较上乘之果实故称为“如来安稳地进行”。又称“狮子安稳”，谓为最上安稳。
Natthi etissā uṭṭhānanti anuṭṭhānā, seyyā, taṃ anuṭṭhānaseyyaṃ. ‘‘Ito uṭṭhahissāmī’’ti manasikārassa abhāvato ‘‘uṭṭhānasaññaṃ manasi karitvā’’ti na vuttaṃ.Etthāti etasmiṃ anuṭṭhānaseyyupagamane. Kāyavasena anuṭṭhānaṃ, na cittavasena, cittavasena ca anuṭṭhānaṃ nāma niddupagamananti tadabhāvaṃ dassetuṃ ‘‘niddāvasenā’’tiādi vuttaṃ. Bhavaṅgassāti niddupagamanalakkhaṇassa bhavaṅgassa.
不存在所谓“起来状态”，而是“未起状态”，所谓“起的安稳”。由此说“我要从此而起”，意即心念无此意念，未曾起“起的意念”。此复为“未起安稳”的因缘。由此显示，身体之起离，非由心之起，而心之起意者即称为“寝起”（niddā）状态，即表示无身体起离状态。所谓“基础心者”乃是表示此起离之基础心。
Sabbapāliphullāti sabbatthakameva vikasanavasena phullā, na ekadesavikasanavasena. Tenāha ‘‘sabbe samantato pupphitā’’ti. Ekacchannāti samphullapupphehi ekākārena sabbattheva chāditā. Ullokapadumānīti heṭṭhā olokentāni viya tiṭṭhanapadumāni. Morapiñchakalāpo viya pañcavaṇṇapupphasañchāditattā.
“满开盛放”意谓全体皆以完美的开敷状盛开，而非仅某地开敷。故云“全部四面皆盛开”。“密集”指花朵缀聚密布，以获得全面覆盖。例如莲花池中，莲花密布覆盖水面，像天空中的浮莲，即是这种密集的盛开状态。又好似模糊拼花丛，或聚集多色花朵，形成色彩齐整的景象。
Nandapokkharaṇīsambhavānīti nandapokkharaṇītīrasambhavāni. Mahātumbamattanti āḷhakamattaṃ. Paviṭṭhānīti khittāni. Sarīrameva okirantīti sarīrameva ajjhokiranti.
“美丽的荷花形成”的意思指荷花池边生长众多荷花。所谓“荷叶之广度”即荷叶的大小衡量。提及“伸展开”，乃是指荷叶伸展开散布。最后“如同用身体揉捏”是形容荷叶伸展开的状态像揉捏身体一样灵活。
Devatānaṃupakappanacandanacuṇṇānīti saṭṭhipi paññāsampi yojanāni vāyanakasetavaṇṇacandanacuṇṇāni. Dibbagandhajālacuṇṇānīti dibbagandhadibbacuṇṇāni. Haritālaañjanacuṇṇādīnipi dibbāni paramasugandhāni evāti veditabbāni. Tenevāha ‘‘sabbadibbagandhavāsavikatiyo’’ti.
“诸天使用的檀香粉”意指规格庞大的檀香粉，约六十五由旬，颜色清纯如风吹拂之嫩叶。“天香之粉”指出此类天人使用之香粉，乃天上极为芳香的种类。以此释义“遍洒一切天香粉”。
Ekacakkavāḷe sannipatitvā antalikkhe vajjanti mahābhinikkhamanakāle viya.
“聚集于一个轮中，在天空中飞翔”形容天人集结在旋转的圆圈内，如 同于大出游时期盛大离去一般的景象。
Tāti devatā. Ganthamānā vāti mālaṃ racantiyo eva. Apariniṭṭhitā vāti yathādhippāyaṃ pariyositā eva. Hatthena hatthanti attano hatthena parassa hatthaṃ. Gīvāya gīvanti kaṇṭhagāhavasena attano gīvāya parassa gīvaṃ. Gahetvāti āmasitvā. Mahāyaso mahāyasoti āmeḍitavasena aññamaññaṃ ālāpavacanaṃ.
三十三天诸天。编制之物者，谓花环等装饰物。未竟之意，谓如所在地方所围绕者也。用手掩手，谓自己之手遮蔽他人之手。用喉咙掩喉咙，谓以自己喉咙遮掩他人喉咙的约束。攫取者，意为缠绕、捆绑。大名大姓者，谓彼此互相歌唱谈论者。
§199
199.Mahantaṃ ussāhanti tathāgatassa pūjāsakkāravasena pavattiyamānaṃ mahantaṃ ussāhaṃ disvā.
如来受大庄严礼敬，得大弘誓心，示现勇猛之心。
Sāyevapana paṭipadāti pubbabhāgapaṭipadā eva. Anucchavikattāti adhigantabbassa navavidhalokuttaradhammassa anurūpattā.
正如前行，谓即先前行持之法门。近似一致者，谓与应证得成之新出世间法相契合者也。
Sīlanti cārittasīlamāha. Ācārapaññattīti cārittasīlaṃ. Yāva gotrabhutoti yāva gotrabhuñāṇaṃ, tāva pavattetabbā samathavipassanā sammāpaṭipadā. Idāni taṃ sammāpaṭipadaṃ byatirekato, anvayato ca vibhāvetuṃ ‘‘tasmā’’tiādi vuttaṃ. Jinakāḷasuttanti jinamahāvaḍḍhakinā ṭhapitaṃ vajjetabbagahetabbadhammasandassanakāḷasuttaṃ sikkhāpadamariyādaṃ, upāsakopāsikāvāresu ‘‘gandhapūjaṃ mālāpūjaṃ karotī’’ti vacanaṃ cārittasīlapakkhe ṭhapetvā karaṇaṃ sandhāya vuttaṃ, tena bhikkhubhikkhunīnampi tathākaraṇaṃ anuññātamevāti daṭṭhabbaṃ.
持戒谓行为持戒也。戒法谓行为规范。至血缘为止，谓及血缘关系中所应修习的安那般那禅与观法的正行阶级。今此正行，谓特异行持与涉及因果文辨，从而说明故而之理已宣说。尊者摩诃瓦德基那立此《圣教时代经》，为教化所应摄持事，称为修戒法训！在居士男女中施放香花礼敬一说，是立于行为持戒之面，依其道理宣说，故此也不许比库比库尼也作此法。
Ayañhīti dhammānudhammapaṭipadaṃ sandhāya vadati.
此所谓依教奉行之行门，是也。
Upavāṇattheravaṇṇanā伍巴瓦那长老的解释
§200
200.Apanesīti ṭhitappadesato yathā apagacchati, evamakāsi, na pana nibbhacchi. Tenāha ‘‘ānando’’tiādi. Vuttasadisā vāti samacittapariyāyadesanāyaṃ (a. ni. 2.37) vuttasadisā eva. Āvārentoti chādento.
行走者谓于定处如去往所行，不退转而行。以此故，云“安乐”等语。相似语者，谓同等意思之教法用语（如《增支部》2.37章所示）。蔽碍者谓遮蔽、阻隔也。
Yasmā kassapassabuddhassa cetiye ārakkhadevatā ahosi, tasmā therova tejussado, na aññe arahantoti ānetvā yojanā.
由于咖萨巴佛塔中有护卫天神，因此只有长老得到光明的宣说，而其他阿拉汉则未能涵盖数量广泛。
Idāni āgamanato paṭṭhāya tamatthaṃ vitthārato dassetuṃ ‘‘vipassimhi kira sammāsambuddhe’’tiādi āraddhaṃ. ‘‘Cātumahārājikā devatā’’ti idaṃ gobalībaddañāyena gahetabbaṃ bhummadevatādīnampi tappariyāpannattā. Tesaṃ manussānaṃ.
现在，为了详细说明所来，发起了诸如“确实在正觉者之中有慧见”等主张。所谓“四大王天神”，是指因所在处被砍断而引起天地诸神等的羁缚与限制。彼等乃人类之护持者。
Tatthāti kassapassa bhagavato cetiye.
此处指的是咖萨巴尊者佛塔。
§201
201.Adhivāsentīti rocenti.
201.『令接受』者，即令欢喜也。
Chinnapāto viya chinnapāto, taṃ chinnapātaṃ, bhāvanapuṃsakaniddeso yaṃ. Āvaṭṭantīti abhimukhabhāvena vaṭṭanti. Yattha patitā, tato katipayaratanaṭṭhānaṃ vaṭṭanavaseneva gantvā puna yathāpatitameva ṭhānaṃ vaṭṭanavasena āgacchanti. Tenāha ‘‘āvaṭṭantiyopatitaṭṭhānameva āgacchantī’’ti. Vivaṭṭantīti yattha patitā, tato vinivaṭṭanti. Tenāha ‘‘patitaṭṭhānato parabhāgaṃ vaṭṭamānā gacchantī’’ti. Purato vaṭṭanaṃ āvaṭṭanaṃ, itaraṃ tividhampi vivaṭṭananti dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Devatā dhāretuṃ na sakkoti udakaṃ viya osīdanato. Tenāha ‘‘tatthā’’tiādi. Tatthāti pakatipathaviyaṃ. Devatā osīdanti dhātūnaṃ saṇhasukhumālabhāvato. Pathaviyaṃpathaviṃ māpesunti pakatipathaviyaṃ attano sarīraṃ dhāretuṃ samatthaṃ iddhānubhāvena pathaviṃ māpesuṃ.
如同断裂的叶片，即断落的叶子，是指导修行者之教言。“绕行”（āvaṭṭanti）指从面向之处绕行；落下之处，即某地数块宝石所环绕着并返回至原落处，如同环绕一般。故言“它们绕行至落下之处”。“展开”（vivaṭṭanti）指从落下处向外展开。故言“从落下处向外部分展开前行”。前者为环绕，后者则为三种展开方式，皆为说明“此外”等意。天神无法像水那样消散、流淌。因此说“在那里”。此处意指显明且平坦的地面。众天因体内细微元素的凝结而消散。地面涵盖大地，因神通力能够承载自身体重而覆盖地面。
Kāmaṃ domanasse asatipi ekacco rāgo hotiyeva, rāge pana asati domanassassa asambhavo evāti tadekaṭṭhabhāvatoti āha ‘‘vītarāgāti pahīnadomanassā’’ti. Silāthambhasadisā iṭṭhāniṭṭhesu nibbikāratāya.
欲望、痛苦与不真实中，有些人确实存有贪欲。然则因贪欲，不真实及痛苦之间不可同时产生。此谓“一事相成”。故言“无贪即断除痛苦”。如岩石之柱般，坚固而不动摇。
Catusaṃvejanīyaṭṭhānavaṇṇanā四处激发悚动之地的解释
§202
202.Apāragaṅgāyāti gaṅgāya orambhāge. ‘‘Saṅkārachaḍḍakasammajjaniyo gahetvā’’tiādi attano attano vasanaṭṭhāne vattakaraṇākāradassanaṃ. ‘‘Evaṃ dvīsu kālesū’’tiādi nidassanatthaṃ paccāmasanaṃ, taṃ heṭṭhā adhigataṃ.
202. 『恒河此岸』者，即恒河近岸一侧也。「取来垃圾堆处的清扫用具」等语，乃是展示各自在各自居住之处奉行规矩之方式。「如此于两个时段」等语，乃是为举例说明而作的重述，此义已于前文中得出。
Kammasādhano sambhāvanattho bhāvanīya-saddoti āha ‘‘manasā bhāvite sambhāvite’’ti. Dutiyavikappe pana bhāvanaṃ, vaḍḍhanañca paṭipakkhapahānatoti āha ‘‘ye vā’’tiādi.
注释谓此「修习」一词为业格关系，含有「值得推崇」之义，故说「以意所修习、所尊重」。于第二种解释中，「修习」含有「培育」与「增长」之义，以及「断除其对立面」之义，故说「或者……」等语。
Buddhādīsu tīsu vatthūsu pasannacittassa, na kammaphalasaddhāmattena. Sā cassa saddhāsampadā evaṃ veditabbāti phalena hetuṃ dassento ‘‘vattasampannassā’’ti āha. Saṃvego nāma sahottappañāṇaṃ, abhijātiṭṭhānādīnipi tassa uppattihetūni bhavantīti āha ‘‘saṃvegajanakānī’’ti.
此乃对佛、法、僧三宝净信之心，而非仅凭业果信仰而已。为以果报来展示其因，故说「具足行仪者」，以此表明他的净信成就应如是了知。所谓「厌离」，即与惭愧智俱生之智；崇高出身之处等亦是其生起之因缘，故说「能生厌离之……」等语。
Cetiyapūjanatthaṃ cārikā cetiyacārikā. Sagge patiṭṭhahissantiyeva buddhaguṇārammaṇāya kusalacetanāya saggasaṃvattaniyabhāvato.
为礼拜塔庙而行的游历，即为「塔庙游历」。「将往生天界」——此乃因以佛德为所缘的善思乃是导向天界之法，故必定往生天界。
Ānandapucchākathāvaṇṇanā阿难发问之说的解释
§203
203.Etthāti mātugāme. Ayaṃ uttamā paṭipatti,yadidaṃ adassanaṃ, dassanamūlakattā tappaccayānaṃ sabbānatthānaṃ. Lobhoti kāmarāgo. Cittacalanā paṭipattiantarāyakaro cittakkhobho. Murumurāpetvāti saaṭṭhikaṃ katvā khādane anuravadassanaṃ. Aparimitaṃ kālaṃ dukkhānubhavanaṃ aparicchinnadukkhānubhavanaṃ. Vissāsoti visaṅgo ghaṭṭanābhāvo. Otāroti tattha cittassa anuppaveso. Asihatthena verīpurisena, pisācenāpi khāditukāmena. Āsīdeti akkamanādivasena bādheyya. Assāti mātugāmassa. Pabbajitehi kattabbakammanti āmisapaṭiggahaṇādi pabbajitehi kātabbaṃ kammaṃ. Satīti vā kāyagatāsati upaṭṭhāpetabbā.
203.『此处』者，指女人也。此为最上修行，即不见（女人），因见为一切祸患之根本故。『贪』者，欲贪也。心的动摇，乃障碍修行之心的扰乱。『嚼响作声』者，使之有声有响，即嚼食时发出咀嚼之声的状态。『无限时间受苦』者，即无有穷尽地受苦也。『亲密』者，执着、接触之意。『机会』者，彼处心之趋入也。如持刀之仇人、欲食之恶鬼。『侵害』者，以踩踏等方式逼迫也。『其』者，指女人也。『出家者所应作之事』者，即受取财物等出家者所应作之事。『念』者，或谓应当建立身至念也。
§204
204.Atantibaddhāti abhāravahā. Pesitacittāti nibbānaṃ pati pesitacittā.
204.『不受束缚』者，不负重担也。『心已遣往』者，心已遣往涅槃也。
§205
205.Vihatenāti kappāsavihananadhanunā pabbajaṭānaṃ vijaṭanavasena hatena. Tenāha ‘‘supothitenā’’ti, asaṅkaraṇavasena suṭṭhu pothitenāti attho, dassanīyasaṃvejanīyaṭṭhānakittanena ca vasanaṭṭhānaṃ kathitaṃ.
205.“Vihatenā”者，谓以断除烦恼污垢之力，杀灭出家人的烦恼蔽障。故有言“善护已成”，意指烦恼无累，能够如法安住，且以证观相应境界的显现，依次述说本处的存在理义。
Ānandaacchariyadhammavaṇṇanā阿难稀有法的解释
§207
207.Theraṃ adisvā āmantesīti tattha adisvā āvajjanto therassa ṭhitaṭṭhānaṃ, pavattiñca ñatvā āmantesi.
207.谓观于长老，具有劝诫之意。此处‘观于’即至于彼岸，谋念此具，不退转住于长老所立稳固之地，领会其起起伏伏，故而劝勉。
Kāyakammassa hitabhāvo hitajjhāsayena pavattitattāti āha ‘‘hitavuddhiyā katenā’’ti. Sukhabhāvo kāyikadukkhābhāvo, cetasikasukhabhāvo cetasikasukhasamuṭṭhitattā cāti vuttaṃ ‘‘sukhasomanasseneva katenā’’ti. Āvirahovibhāgato advayabhāvato advayenāti imamatthaṃ dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Satthu khettabhāvasampattiyā, therassa ajjhāsayasampattiyā ca ‘‘ettakamida’’nti pamāṇaṃ gahetuṃ asakkuṇeyyatāya pamāṇavirahitattā tassa kammassāti āha ‘‘cakkavāḷampī’’tiādi.
谓身体行为善相，依生善心而生起之义。所谓“因善觉成长”者，谓远离身苦之善相；心是乐的，心之乐亦随因缘起。故言“如快乐与安乐的分别生起”。以不染法所成，非二而一，由此观照，表此理境。由世尊之境域功德，由长老之正念功德，此为无法令量者，故言“轮回之轴”等，如此比喻。
Evaṃ pavattitenāti evaṃ odissakamettābhāvanāya vasena pavattitena. Vivaṭṭūpanissayabhūtaṃ kataṃ upacitaṃ puññaṃ etenāti katapuñño, arahattādhigamāya katādhikāroti attho. Tenāha ‘‘abhinīhārasampannosīti dassetī’’ti.
所谓“如是行起”者，是指如是发展对无畏热心之产生。以断灭烦恼为因，增长善业，得阿拉汉果位，其功德得以显现，故言“具足有为法之具”，以此宣说。
§208
208. Katthaci saṅkucitaṃ hutvā ṭhitaṃ mahāpathaviṃ pattharanto viya, paṭisaṃhaṭaṃ hutvā ṭhitaṃ ākāsaṃ vitthārento viya, catusaṭṭhādhikayojanasatasahassubbedhaṃ cakkavāḷagiriṃ adho osārento viya, aṭṭhasaṭṭhādhikasahassayojanasatasahassubbedhaṃ sineruṃ ukkhipento viya, satayojanāyāmavitthāraṃ mahājambuṃ khandhe gahetvā cālento viyāti pañca hi upamā hi therassa guṇakathā mahantabhāvadassanatthañceva aññesaṃ dukkaṭabhāvadassanatthañca āgatāva. Eteneva cāti ca-saddena ‘‘ahaṃ etarahi arahaṃ sammāsambuddho’’ (dī. ni. 2.4), ‘‘sadevakasmiṃ lokasmiṃ natthi me paṭipuggalo’’ti (ma. ni. 1.285; 2.341; mahāva. 11; kathā. 405; mi. pa. 5.11) ca evaṃ ādīnaṃ saṅgaho daṭṭhabbo. Byattoti khandhakosallādisaṅkhātena veyyattiyena samannāgato. Medhāvīti medhāsaṅkhātāya sammābhāvitāya paññāya samannāgato.
208.某时如释然者，于坚固大地攀石之状，坚实不动；又如展开广阔天空之状；遍及四十六万余由旬的轮回界山之下流转；逾八十六万余由旬高山之上腾跃；居于百由旬之广大枣树之下安住，此乃长老善行描述，以显其伟大及除障之力。故此，长老自言“我今是阿拉汉正觉”，“在众生界无可比拟之人”，此等初始集理，可明了。至于“专精”，谓有技能及智慧具足。
§209
209.Paṭisanthāradhammanti pakaticārittavasena vuttaṃ, upagatānaṃ pana bhikkhūnaṃ bhikkhunīnañca pucchāvissajjanavasena ceva cittarucivasena ca yathākālaṃ dhammaṃ desetiyeva, upāsakopāsikānaṃ pana upanisinnakathāvasena.
209.“辨析法相”乃由通俗语言说明。对比库尼等出家众，以问答及恩情使心欢喜，适时宣讲法义；对在家男女，则以隐敝言语施教，如此因缘顺应，随机示教。
Mahāsudassanasuttadesanāvaṇṇanā《大善见经》说示的解释
§210
210.Khuddaka-saddo patirūpavācī, ka-saddo appatthoti āha ‘‘khuddakanagaraketi nagarapatirūpake sambādhe khuddakanagarake’’ti. Dhuparavisālasaṇṭhānatāya taṃ ‘‘ujjaṅgalanagaraka’’nti vuttanti āha ‘‘visamanagarake’’ti. Aññesaṃ mahānagarānaṃ ekadesappamāṇatāya sākhāsadise. Ettha ca ‘‘khuddakanagarake’’ti iminā tassa nagarassa appakabhāvo vutto, ‘‘ujjaṅgalanagarake’’ti iminā bhūmivipattiyā nihīnabhāvo, ‘‘sākhānagarake’’ti iminā appadhānabhāvo. Sārappattāti vibhavasārādinā sāramahattaṃ pattā.
小城之声谓配合于市镇之音，何谓声？此中说“城市之小市”者，谓与城主相应之小城镇也。因其昼见范围阔大，故称“旷野之小市”，又言“不正之城”。他大城中区域相似者亦有此例。此中称“小城市”，表明该城镇之后退微小；称“旷野之小市”，表明因地灾而退没；称“枝市”，表明副属之小处。所谓盛大者者，由财富根本等得盛大之义。
Kahāpaṇasakaṭanti ettha ‘‘dvikumbhaṃ sakaṭaṃ. Kumbho pana dasambaṇo’’ti vadanti. Dve pavisantīti dve kahāpaṇasakaṭāni dve āyavasena pavisanti.
所谓“双筐车”者，即有两筐之车。所言筐者长十拳以上。两物并入是谓双筐车，亦可视为两种果实入载之量。
Subhikkhāti sulabhāhārā, sundarāhārā ca. Tenāha ‘‘khajjabhojjasampannā’’ti. Saddaṃ karonteti ravasārinā tuṭṭhabhāvena koñcanādaṃ karonte. Avivittāti asuññā, kadāci ratho paṭhamaṃ gacchati, taṃ añño anubandhanto gacchati, kadāci dutiyaṃ vuttaratho paṭhamaṃ gacchati, itaro taṃ anubandhati evaṃ aññamaññaṃ anubandhamānā. Etthāti kusāvatīnagare. Tassa mahantabhāvato ceva iddhādibhāvato ca niccaṃ payojitāneva bheriādīni tūriyāni, samma sammāti vā aññamaññaṃ piyālāpasaddo samma-saddo. Kaṃsatāḷādisabbatāḷāvacarasaddo tāḷa-saddo, kūṭabheri-saddo kumbhathūṇasaddo.
所谓丰盛者，谓简易可得之食，亦谓美丽可口之食。故谓“善食者具足”。声响者，是以响扬之声满足，作细微响声。所谓缺乏者，则谓不空乏。有时首次乘车，彼端同行；时第二乘车后，首乘者隨；彼此相随而行。此出于窣脉底城。因其广大及神通力常用之，故常有铜鼎锣之类声，彼此有和顺讲话声。铜鼓叶等皆为打击之声，锣铙簧等和合声。
Evarūpāsaddā honti kacavarākiṇṇavīthitāya, araññe kandamūlapaṇṇādiggahaṇāya, tattha dukkhajīvikatāya cāti yathākkamaṃ yojetabbaṃ. Idha na evaṃ ahosi devaloke viya sabbaso paripuṇṇasampattikatāya.
此类声音多发生于松散分散之野径中，或荒林草根所聚处，亦为艰苦生计之所，能因时因地恰当配合之。此处未如天界那般，终日充满完备盛大之状态。
Mahantaṃ kolāhalanti saddhāsampannānaṃ devatānaṃ, upāsakānañca vasena purato purato mahatī ugghosanā hoti. Tattha bhagavantaṃ uddissa katassa vihārassa abhāvato, bhikkhusaṅghassa ca mahantabhāvato te āgantvā…pe… pesesi. Pesento ca ‘‘kathañhi nāma bhagavā pacchime kāle attano pavattiṃ amhākaṃ nārocesi, nesaṃ domanassaṃ mā ahosī’’ti ‘‘ajja kho vāseṭṭhā’’tiādinā sāsanaṃ pesesi.
盛大喧响者，为具信众之天、人及居士众，向前方广传巨大话声。因彼处无世尊伫止之处，且无比库僧团盛大之故，众天人来见，并传话语……传达曰：“世尊于后时如何示现自相？为我等说说，以解忧苦；愿今日久安”诸语，传授教法。
Mallānaṃ vandanāvaṇṇanā马喇人礼敬的解释
§211
211. Aghaṃ dukkhaṃ āventi pakāsentīti aghāvino, pākaṭībhūtadukkhāti āha ‘‘uppannadukkhā’’ti. Ñātisālohitabhāvena kulaṃ parivattati etthāti kulaparivattaṃ. Taṃ taṃkulīnabhāgena ṭhito sattanikāyo ‘‘kulaparivattaso’’ti vuttanti āha ‘‘kulaparivatta’’nti. Te pana taṃtaṃkulaparivattaparicchinnā mallarājāno tasmiṃ nagare vīthiādisabhāgena vasantīti vuttaṃ ‘‘vīthisabhāgena ceva racchāsabhāgena cā’’ti.
灾难苦痛之生起，即灾难之意，称为显现之苦，谓“现有苦”。因亲属恩断血绝，谓为宗族纷扰。彼此家族成员纷争激烈，称为“家族纷扰”。在此城中，马拉王国各街巷区段人民各自居住，谓之“街巷区段”，亦谓“营垒区段”。
Subhaddaparibbājakavatthuvaṇṇanā苏跋陀游方者事缘之解释
§212
212. Kaṅkhā eva kaṅkhādhammo. Ekato vāti bhūmiṃ avibhajitvā sādhāraṇatova. Bījato ca aggaṃ gahetvā āhāraṃ sampādetvā dānaṃ bījaggaṃ. Gabbhakāleti gabbhadhāraṇato paraṃ khīraggahaṇakāle. Tenāha ‘‘gabbhaṃ phāletvā khīraṃ niharitvā’’tiādi. Puthukakāleti sassānaṃ nātipakke puthukayogyaphalakāle. Lāyanagganti pakkassa sassassa lavane lavanārambhe dānaṃ adāsi. Lunassa sassassa veṇivasena bandhitvā ṭhapanaṃ veṇikaraṇaṃ. Tassa ārambhe dānaṃ veṇaggaṃ. Veṇiyo pana ekato katvā rāsikaraṇaṃ kalāpo. Tattha aggadānaṃ kalāpaggaṃ. Kalāpato nīharitvā maddane aggadānaṃ khalaggaṃ. Madditaṃ ophuṇitvā dhaññassa rāsikaraṇe aggadānaṃ khalabhaṇḍaggaṃ. Dhaññassa khalato koṭṭhe pakkhipane aggadānaṃ koṭṭhaggaṃ. Uddharitvāti koṭṭhato uddharitvā.
212. 疑惑本质即为疑惑法。其一体作用如风，吹拂大地却不分割其界，表现为普遍性。种子亦同，摄取其首位，令食物成熟，捐施即种子首位。于胎育期，是因怀胎而持胎，至取乳期为止。故有说“掏出胎儿，吸取乳汁”等。于幼果期，则非过熟期，乃果实成熟适时。果实枝头，因枝条之盐分开始点染而赠予。嫩枝果实以蔓绑扎，固定不移，这即为架蔓。其始施予即视为蔓的捐赠。架蔓经一体制作成束缚物。其所含捐馈为束缚。由束缚中取出，施予为聚合的捐赠。聚合施予经大力压制。压实后用于粮食聚合施予。粮食取出投放于仓库，即储藏之施舍。提取即为从仓库中取出。
‘‘Navaaggadānāni adāsī’’ti iminā ‘‘kathaṃ nu kho ahaṃ satthu santike aggatova mucceyya’’nti aggaggadānavasena vivaṭṭūpanissayassa kusalassa katūpacitattā, ñāṇassa ca tathā paripākaṃ gatattā aggadhammadesanāya tassa bhājanabhāvaṃ dasseti. Tenāha ‘‘imaṃ aggadhammaṃ tassa desessāmī’’tiādi. Ohīyitvā saṅkocaṃ āpajjitvā.
“送出了九种聚合施舍”，借此说法表达“我怎能在世尊面前如这聚合施舍般解脱呢？”此用聚合施舍喻指善巧而如法的清净解脱，对智慧成熟亦如是，显示讲述此聚合法（教理）时对分享法乐的意涵。说“我将为他宣讲此聚合法（教理）”等。经过洗除、收缩，表达无所能为之意。
§213
213.Aññātukāmova na sandiṭṭhiṃ parāmāsī. Abbhaññiṃsūti sandehajātassa pucchāvacananti katvā jāniṃsūti atthamāha. Tenāha pāḷiyaṃ ‘‘sabbeva na abbhaññiṃsū’’ti. Nesanti pūraṇādīnaṃ. Sā paṭiññāti ‘‘karoto kho mahārāja kārayato’’tiādinā (dī. ni. 1.166) paṭiññātā, sabbaññupaṭiññā eva vā. Niyyānikāti sappāṭihāriyā, tesaṃ vā siddhantasaṅkhātā paṭiññā vaṭṭato nissaraṇaṭṭhena niyyānikāti. Sāsanassa sampattiyā tesaṃ sabbaññutaṃ, tabbipariyāyato ca asabbaññutaṃ gacchatīti daṭṭhabbaṃ. Tenāha ‘‘tasmā’’tiādi. Atthābhāvatoti subhaddassa sādhetabbaatthābhāvato. Okāsābhāvatoti tathā vitthāritaṃ katvā dhammaṃ desetuṃ avasarābhāvato. Idāni tameva okāsābhāvaṃ dassetuṃ ‘‘paṭhamayāmasmi’’ntiādi vuttaṃ.
213. 他人所未知者，不能如实观察，因疑惑而生疑问，故而提出询问，表示“我知道了”。如说，巴利语“诸多事物，非皆未知”之意。此并非指满盈之事，是对契约与共业如“王者命令”所指定者（如经文《导演尼》一五六页），从整体契约来看，是完全的共业。说“舍弃”即坚毅、不可动摇等，此为成就诸法义理者的别称。因佛法圆满，完全之义理有与非义理、杂乱杂染的区别，应明辨犹如言“因此”等。称“义理丧失”，指须清楚意图者（称 Subhadda）；“机会丧失”则说明已详细说明佛法，尚缺之处未有传法机缘。如今正呈现这一机会丧失，故言“这是初次努力”。
§214
214. Yesaṃ samaṇabhāvakarānaṃ dhammānaṃ sampādanena samaṇo, te pana ukkaṭṭhaniddesena ariyamaggadhammāti catumaggasaṃsiddhiyā pāḷiyaṃ cattāro samaṇā vuttāti te bāhirasamaye sabbena sabbaṃ natthīti dassento ‘‘paṭhamo sotāpannasamaṇo’’tiādimāha. Purimadesanāyāti ‘‘yasmiñca kho, subhadda, dhammavinaye’’tiādinā vuttāya desanāya. Byatirekato, anvayato ca adhippeto attho vibhāvīyatīti paṭhamanayopettha ‘‘purimadesanāyā’’ti padena saṅgahito vāti daṭṭhabbo. Attano sāsanaṃ niyamento āha ‘‘imasmiṃ kho’’ti yojanā. Āraddhavipassakehīti samādhikammikavipassakehi, sikhāppattavipassake sandhāya vuttaṃ, na paṭṭhapitavipassane. Apare pana ‘‘bāhirakasamaye vipassanārambhassa ganthopi natthevāti avisesavacanameta’’nti vadanti. Adhigataṭṭhānanti adhigatassa kāraṇaṃ, tadatthaṃ pubbabhāgapaṭipadanti attho, yena sotāpattimaggo adhigato, na uparimaggo, so sotāpattimagge ṭhito akuppadhammatāya tassa, tattha vā siddhito ṭhitapubbo bhūtapubbagatiyāti sotāpattimaggaṭṭho sotāpanno, na sesaariyā bhūmantaruppattito. Sotāpanno hi attanā adhigataṭṭhānaṃ sotāpattimaggaṃ aññassa kathetvā sotāpattimaggaṭṭhaṃ kareyya, na aṭṭhamako asambhavato. Esa nayo sesamaggaṭṭhesūti etthāpi imināva nayena attho veditabbo. Paguṇaṃ kammaṭṭhānanti attano paguṇaṃ vipassanākammaṭṭhānaṃ, eteneva ‘‘avisesavacana’’nti vādo paṭikkhittoti daṭṭhabbo.
214. 做出诸修行者之行证，称为勇猛尊贵的修行者；依四圣道法成就而确定，如此大乘修行者即称为四修行者。此时他们在外法界忽然皆无一物，是说“第一阶段的入流者”等。此前说法是“在何处得法”如“Subhadda说教法与戒律”等。除外别解和文理外力释，此“初次断除”处引“此前说法”为归纳。指自身教法管辖，曰“在此教法中”。所说非止于初级入流禅修者，而是以集定入禅行配合观照，着重持戒、正念、正精进等，尚未达已立起观照者。另有人言“外法界起观照开卷无”，此语为特别断别。所谓“达成处”，乃指已达成所在，前修道次第，指入流圣道既成，不是后续圣道。入流者即入流圣道已实现，不是余余圣地经历礼拜。此空前法为入流者，不能由他人述说而成，非第八者所及。是以修行理路在余后圣地已不可企及。如此理路亦应以此说法理会。所谓修行之缺陷，即自身缺陷观照法门之不足，故此“无别解说”之辩解应当被认可。
Sabbaññutaññāṇaṃadhippetaṃ. Tañhi sabbañeyyadhammāvabodhane ‘‘kusalaṃ chekaṃ nipuṇa’’nti vuccati tattha asaṅgaappaṭihataṃ pavattatīti katvā. Samadhikāni ekena vassena. Ñāyanti etena catusaccadhammaṃ yāthāvato paṭivijjhantīti ñāyo, lokuttaramaggoti āha ‘‘ariyamaggadhammassā’’ti. Padissati etena ariyamaggo paccakkhato dissatīti padeso, vipassanāti vuttaṃ ‘‘padese vipassanāmagge’’ti. Samaṇopīti ettha pi-saddo ‘‘padesavattī’’ti etthāpi ānetvā sambandhitabboti āha ‘‘padesavatti…pe… natthīti vuttaṃ hotī’’ti.
以普遍觉智为主宰，以此全面觉知诸般法门之善巧称为“精妙技艺”。其中表现为无住执念而自在运行。一年内成就定力。以此证明四谛之法真实得以透彻理解称为“理论”，称为超世俗圣道之理路，即“圣道法”。因之所成之圣道在境界上明显显现。所谓“观”即指“声闻之地”的观照。至于“修行者”意为“境界所在”等，亦当被说明、联系、理解。言及“境界存在……乃无”，如言“境界所在……无”等。
§215
215.Soti tathāvutto antevāsī. Tenāti ācariyena. Attano ṭhāne ṭhapito hoti parapabbājanādīsu niyuttattā.
215. 关于烟雾之说，起于师教。烟雾在其处安定，有时缘他地外出等而受影响。
Sakkhisāvakoti paccakkhasāvako, sammukhasāvakoti attho. Bhagavati dharamāneti dharamānassa bhagavato santike. Sesadvayepi eseva nayo. Sabbopi soti sabbo so tividhopi. Ayaṃ pana arahattaṃ patto, tasmā paripuṇṇagatāya matthakappatto pacchimo sakkhisāvakoti.
“同证随从者”意指面对面随从者，“同前随从者”即是这一含义。称“在世尊身边”指的是处于世尊身侧。此二词属于同一法理。整体均指同行者，且类别分三。此乃已成阿拉汉果位者，故为圆满成就期后所称“最终同证随从者”。
Pañcamabhāṇavāravaṇṇanā niṭṭhitā. · 第五诵品之解释完毕。
Tathāgatapacchimavācāvaṇṇanā如来最后言教之解释
§216
216.Tanti bhikkhusaṅghassa ovādakaṅgaṃ dassetuṃ…pe… vuttaṃ dhammasaṅgāhakehīti adhippāyo. Suttābhidhammasaṅgahitassa dhammassa atisajjanaṃ sambodhanaṃ desanā, tasseva pakārato ñāpanaṃ veneyyasantāne ṭhapanaṃ paññāpananti ‘‘dhammopi desito cevapaññatto cā’’ti vuttaṃ. Tathā vinayatantisaṅgahitassa kāyavācānaṃ vinayanato ‘‘vinayo’’ti laddhādhivacanassa atthassa atisajjanaṃ sambodhanaṃ desanā, tasseva pakārato ñāpanaṃ asaṅkarato ṭhapanaṃ paññāpananti ‘‘vinayopi desito ceva paññatto cā’’ti vuttaṃ. Adhisīlasikkhāniddesabhāvena sāsanassa mūlabhūtattā vinayo paṭhamaṃ sikkhitabboti taṃ tāva ayamuddesaṃ sarūpato dassento ‘‘mayā hi vo’’tiādimāha. Tattha sattāpattikkhandhavasenāti sattannaṃ āpattikkhandhānaṃ avītikkamanīyatāvasena . Satthukiccaṃ sādhessati ‘‘idaṃ vo kattabbaṃ, idaṃ vo na kattabba’’nti kattabbākattabbassa vibhāgena anusāsanato.
第二百一十六条。为显示比库僧团的戒律约束部分，如此等戒律劝诫，谓之“法汇”。法汇者，诵述经文之总集，乃正法之最上启发及教导；因此以教化之方便，对戒律之教法反复开导、确立、说明，谓之释示、宣示。戒律汇集之身体语词“戒律”，是所得称谓之意，作为戒律内容之最上启发、教导、说明，亦具明确确立之用。以施行善法修习戒律为本，戒律为首要应修习者，此为正法之根本。对此，示现具体之法义由我如实宣说。法中所说七种过错群，即七重过错集，谓其不可逾越。师事之事，循序辅导“此应为汝所行，此不应为汝所行”，以行止界定应修诸法之遵循。
Tenatenākārenāti tena tena veneyyānaṃ ajjhāsayānurūpena pakārena. Ime dhammeti ime sattatiṃsabodhipakkhiyadhamme. Tappadhānattā suttantadesanāya ‘‘suttantapiṭakaṃ desita’’nti vuttaṃ. Satthukiccaṃ sādhessati taṃtaṃcariyānurūpaṃ sammāpaṭipattiyā anusāsanato. Kusalākusalābyākatavasena nava hetū. ‘‘Satta phassā’’tiādi sattaviññāṇadhātusampayogavasena vuttaṃ. Dhammānulome tikapaṭṭhānādayo cha, tathā dhammapaccanīye, dhammānulomapaccanīye, dhammapaccanīyānulometi catuvīsati samantapaṭṭhānāni etassāti catuvīsatisamantapaṭṭhānaṃ, taṃ pana paccayānulomādivasena vibhajiyamānaṃ aparimāṇanayaṃ evāti āha ‘‘anantanayamahāpaṭṭhānapaṭimaṇḍita’’nti. Satthukiccaṃ sādhessatīti khandhādivibhāgena ñāyamānaṃ catusaccasambodhāvahattā satthārā sammāsambuddhena kātabbakiccaṃ nipphādessati.
所谓“以彼故成就者”，是指依不同随从者心境而做之方便表达。此即所谓法，指七十二种菩提具足法门。因遵循聚合经典宣说，称“经藏所记载法”。师事之事，今对此应行之正道修持，循规教诲。善恶分别之理，依九重因缘。所谓“七触”，后说应视为由七识界相会而起。法之流转有三种分段，及依法之反复适用（三十二条：法正流通、法反复讲述条目），法中共二十四种正行。又依缘之流转法则而分，乃极大无量之教法地图，谓之“无尽大正法蕴”。师事之事，依蕴诸法之划分，显示圣谛觉悟广博，明示圣者正觉所为无上功德。
Ovadissanti anusāsissanti ovādānusāsanīkiccanipphādanato.
此为劝戒责训、指示辅导，乃劝戒与辅导之教法结果。
Cārittanti samudācārā, navesu piyālāpaṃ vuḍḍhesu gāravālāpanti attho. Tenāha ‘‘bhanteti vā āyasmāti vā’’ti. Gāravavacanaṃ hetaṃ yadidaṃ bhanteti vā āyasmāti vā, loke pana ‘‘tatra bhava’’nti, ‘‘devānaṃ piyā’’ti ca gāravavacanameva.
“行为”意即举止言行；“说伪语于新来者”，“言语粗恶于老人”，此为义。此中示现“尊称”“长者”等语词，言辞粗恶者，乃尊称“尊者”或“长者”。世间谓“在彼有故”，意谓“为天所欢喜”，此即尊称言辞之义。
‘‘Ākaṅkhamāno samūhanatū’’ti vutte ‘‘na ākaṅkhamāno na samūhanatū’’tipi vuttameva hotīti āha ‘‘vikappavacaneneva ṭhapesī’’ti. Balanti ñāṇabalaṃ. Yadi asamūhananaṃ diṭṭhaṃ, tadeva ca icchitaṃ, atha kasmā bhagavā ‘‘ākaṅkhamāno samūhanatū’’ti avocāti? Tathārūpapuggalajjhāsayavasena. Santi hi keci khuddānukhuddakāni sikkhāpadāni samādāya saṃvattituṃ anicchantā, tesaṃ tathā avuccamāne bhagavati vighāto uppajjeyya, taṃ tesaṃ bhavissati dīgharattaṃ ahitāya dukkhāya, tathā pana vutte tesaṃ vighāto na uppajjeyya ‘‘amhākaṃ evāyaṃ doso, yato amhesu eva keci samūhananaṃ na icchantī’’ti. Keci ‘‘sakalassa pana sāsanassa saṅghāyattabhāvakaraṇatthaṃ tathā vutta’’nti vadanti. Yañca kiñci satthārā sikkhāpadaṃ paññattaṃ, taṃ samaṇā sakyaputtiyā sirasā sampaṭicchitvā jīvitaṃ viya rakkhanti. Tathā hi te ‘‘khuddānukhuddakāni sikkhāpadāni ākaṅkhamāno saṅgho samūhanatū’’ti vuttepi na samūhaniṃsu, aññadatthu ‘‘purato viya tassa accayepi rakkhiṃsu evā’’ti satthusāsanassa , saṅghassa ca mahantabhāvadassanatthampi tathā vuttanti daṭṭhabbaṃ. Tathā hi āyasmā ānando, aññepi vā bhikkhū ‘‘katamaṃ pana bhante khuddakaṃ, katamaṃ anukhuddaka’’nti na pucchiṃsu samūhanajjhāsayasseva abhāvato.
言“既无欲望亦非退缩”，此言既如此，即已论证“非虚妄言辞”。说以智慧之力。如断言见非退缩者，且为所欲者，何故世尊说“既无欲望亦非退缩”？此乃应个人之心见而言。有少许粗细之戒条拒绝接受者，则世尊于其滞碍当中生诸烦恼；此乃于其等有利长远之苦。据说对众不生此等烦恼，因“此等缺失由我等中有人不欲退缩”。有些说“此乃一切教法之僧团维持者”。凡师所定戒，应受尊重，萨迦族圣徒一生遵守此戒，坚固护持。故虽有少许细小戒条未得到众下心，亦能如前护持，显示师教、僧团之重大存在价值。如此，长老阿难及他比库人亦未曾就“何者为小戒，何者为微细戒”而问，因为无退缩怨念。
Na taṃ evaṃ gahetabbanti ‘‘nāgasenatthero khuddānukhuddakaṃ jānātī’’tiādinā vuttaṃ taṃ nesaṃ vacanaṃ iminā vuttākārena na gahetabbaṃ adhippāyassa aviditattā. Idāni taṃ adhippāyaṃ vibhāvetuṃ ‘‘nāgasenattherohī’’tiādi vuttaṃ. Yasmā nāgasenatthero (milindapañhe abhejjavagge vitthāro) paresaṃ vādapathopacchedanatthaṃ saṅgītikāle dhammasaṅgāhakamahātherehi gahitakoṭṭhāsesu ca antimakoṭṭhāsameva gahetvā milindarājānaṃ paññāpesi. Mahākassapatthero pana ekasikkhāpadampi asamūhanitukāmatāya tathā kammavācaṃ sāveti, tasmā taṃ tesaṃ vacanaṃ tathā na gahetabbaṃ.
不能采纳那样的话说『那迦森长老确实知道小部经』等此类言语。是因为依此所说，不能采纳那句话，乃是由于教意不明。目前应辨析此教意，如说『此乃那迦森长老所说』等。由於那迦森长老（《弥林达问答》中未译篇章有所展开）乃是与他人辩论而中断其说，于法集录的大长老们之集中卷中，止于最终一卷，呈现给弥林达王。唯有大咖萨巴长老，即使只有一戒律，也不为攀缘世俗而妄言故而谤法，故不可采纳此等言词。
§217
217.Dveḷhakanti dvidhāgāho, anekaṃsaggāhoti attho. Vimatīti saṃsayāpatti. Tenāha ‘‘vinicchituṃ asamatthatā’’ti. Taṃ vo vadāmīti taṃ saṃsayavantaṃ bhikkhuṃ sandhāya vo tumhe vadāmi.
217.『疑惑』者，即两可之执取，乃多方把持之义。『犹豫』者，陷入疑惑也。故云『不能决断』。『我告汝等』者，针对彼心存疑惑之比库而言，向汝等宣说也。
Nikkaṅkhabhāvapaccakkhakaraṇañāṇaṃ yevāti buddhādīsu tesaṃ bhikkhūnaṃ nikkaṅkhabhāvassa paccakkhakāriyābhāvato tamatthaṃ paṭivijjhitvā ṭhitaṃ sabbaññutaññāṇameva. Ettha etasmiṃ atthe.
所谓『识知断除无障碍性』者，指佛及诸比库断除障碍的识知不存在时，该法不住于断除作意，唯住于一切智知。此义是在此处说明。
§218
218. Appamajjanaṃ appamādo, so pana atthato ñāṇūpasañhitā sati. Yasmā tattha satiyā byāpāro sātisayo, tasmā ‘‘satiavippavāsenā’’ti vuttaṃ. Appamādapadeyeva pakkhipitvā adāsi taṃ atthato, tassa sakalassa buddhavacanassa saṅgaṇhanato ca.
218. 『无漏之念』，即正知所摄持者。因念中有杂染之事，故谓『念相转流』。乃特别置此为无漏之念，并赋予意义，是因统摄诸佛所说之言而有此义。
Parinibbutakathāvaṇṇanā般涅槃论之解释
§219
219. Jhānādīsu, citte ca paramukkaṃsagatavasībhāvatāya ‘‘ettake kāle ettakā samāpattiyo samāpajjitvā parinibbāyissāmī’’ti kālaparicchedaṃ katvā samāpatti samāpajjanaṃ ‘‘parinibbānaparikamma’’nti adhippetaṃ. Theroti anuruddhatthero.
219. 于禅定等及心之极端顺从平住中，于此时期划分时间，云『在此种时段，有如此多之禅定成就后，将入般涅槃』，故此时段被定为时间划分。此处提及之长老为阿努儒达长老。
Ayampicāti yathāvuttapañcasaṭṭhiyā jhānānaṃ samāpannabhāvakathāpi saṅkhepakathā eva, kasmā ? Yasmā bhagavā tadāpi devasikaṃ vaḷañjanasamāpattiyo sabbāpi aparihāpetvā samāpajji evāti dassento ‘‘nibbānapuraṃ pavisanto’’tiādimāha.
关于此处所说之五十六种禅定断除现成状态的缩写，有何原因呢？这是因世尊当时亦以天上之相静禅定皆悉不舍而禅定入灭，故示现说『至涅槃寂灭』等语。
Imāni dvepi samanantarāneva paccavekkhaṇāyapi yebhuyyenānantariyakatāya jhānapakkhikabhāvato, yasmā bhavaṅgacittaṃ sabbapacchimaṃ, tato bhavato cavanato ‘‘cutī’’ti vuccati, tasmā na kevalaṃ ayameva bhagavā, atha kho sabbepi sattā bhavaṅgacitteneva cavantīti dassetuṃ ‘‘ye hi kecī’’tiādi vuttaṃ.
这两者——所谓数息相续成的觉察之现象，因禅那的相续特性，有当下生起的心意。此心意即为存在之心的整体连续，断灭的那一刻被称为“断灭”，因此不仅仅是世尊分别了此断灭，实则一切有情皆由存在心之断灭而现，此理《耶希谛》等经典已宣说。
§220
220.Paṭibhāgapuggalavirahitoti sīlādiguṇehi asadisatāya sadisapuggalarahito.
220.「缺少某一方面特质者」：指因不具备如戒等一切品质，相较于整体相似人群而缺失之者。
§221
221. Saṅkhārā vūpasamanti etthāti vūpasamoti evaṃsaṅkhātaṃ ñātaṃ kathitaṃ nibbānaṃ.
221.「行（造作）熄灭」：此处即熄灭，谓如是造作已止息、了解并称作涅槃。
§222
222.Yanti paccatte upayogavacananti āha ‘‘yo kālaṃ akarī’’ti.
222.「依当时而行」：此为“作时者”之意，如所说‘谁作其时’。
Suvikasitenevāti pītisomanassayogato suṭṭhu vikasitena muditena. Vedanaṃ adhivāsesi abhāvasamudayo kato suṭṭhu pariññātattā. Anāvaraṇavimokkho sabbaso nibbutabhāvato.
须臾成就，并以上欢喜心欢喜而善发；感受承载，亦是因无有之起故已了知；由此无所遮蔽彻底解脱，乃完全涅槃真理之现。
§223
223. Ākaronti attano phalāni samānākāre karontīti ākārā, kāraṇāni. Sabbākāravarūpeteti sabbehi ākāravarehi uttamakāraṇehi sīlādiguṇehi samannāgateti attho.
223.「构成自己果报」：谓因果相似而生故，构成乃指形状与因由。此处意指所有形状类别皆由各类形状和最高因如戒等品质所涵摄。
§225
225.Kathaṃbhūtāti kīdisābhūtā.
225.『如何状态』者，是何种状态也。
Cullakaddhānanti parittaṃ kālaṃ dvattināḍikāmattaṃ velaṃ.
『短途』者，短暂时间，约二三那迪咖[Pali: nāḷikā]时段之刻也。
Buddhasarīrapūjāvaṇṇanā佛陀舍利供养之解释
§227
227. Kaṃsatāḷādi tāḷaṃ avacarati etthāti ‘‘tāḷāvacara’’nti vuccati ātatāditūriyabhaṇḍaṃ. Tenāha ‘‘sabbaṃ tūriyabhaṇḍa’’nti.
227.钹、铙等打击乐器所活动其中，故称『乐器类』，即拍击演奏之乐器器具也。故云『一切乐器器具』也。
Dakkhiṇadisābhāgenevāti aññena disābhāgena anāharitvā yamakasālānaṃ ṭhānato dakkhiṇadisābhāgeneva, tatopi dakkhiṇadisābhāgaṃ haritvā netvā.
『于南方一侧』者，谓不取道于其余方位，正从双沙罗树所在之处向南方一侧，并从彼处转向南方一侧而运送也。
Jetavanasadiseti sāvatthiyā jetavanasadise ṭhāne, ‘‘jetavanasadise ṭhāne’’tipi pāṭho.
『如同揭德林之处』者，谓沙瓦提城中与揭德林相似之处也；亦有版本作『在与揭德林相似之处』。
§228
228.Pasādhanamaṅgalasālāyāti abhisekakāle alaṅkaraṇamaṅgalasālāya.
“Pasādhanamaṅgalasālāyāti”指在加冕仪式时使用装饰华丽的吉祥会场，特指加冕时装饰一新的吉祥殿堂。
§229
229.Devadāniyoti tassa corassa nāmaṃ.
229.『天神所赠』者，是指那贼的名号。
Mahākassapattheravatthuvaṇṇanā大咖萨巴长老事缘之解释
§231
231.Pāvāyāti pāvā nagarato. Āvajjanapaṭibaddhattā jānanassa anāvajjitattā satthu parinibbānaṃ ajānanto ‘‘dasabalaṃ passissāmī’’ti thero cintesi, satthu sarīre vā satthusaññaṃ uppādento tathā cintesi. Tenevāha ‘‘atha bhagavantaṃ ukkhipitvā’’ti. ‘‘Dhuvaṃ parinibbuto bhavissatī’’ti cintesi pārisesañāyena. Jānantopi thero ājīvakaṃ pucchiyeva, pucchane pana kāraṇaṃ sayameva pakāsetuṃ ‘‘kiṃ panā’’tiādi āraddhaṃ.
231.『来自破坏城镇』者『恶行』也。由于出家时受戒受束有所限制，但生活中仍有未受戒束之事，长老思惟佛陀入灭时不知情，心念“我当见十种威力”，当佛身或佛迹显现时亦如此思惟。于是说“于是将世尊超拔”，思惟“必定已圆满涅槃”，表示对尊者最后时刻的思虑。即便知道，也如世尊弟子般问诊，提问起因，试图自己说明事理，发出“怎么会这样”等问题。
Ajja sattāhaparinibbutoti ajja divasato paṭilomato sattame ahani parinibbuto.
“今日是七天已过”者，指今日已过七天，从一天计逆序至第七天，表示逝去的时间。
§232
232.Nāḷiyā vāpakenāti nāḷiyā ceva thavikāya ca.
232.『含葱的秫米和谷子』者，即指两种谷物：秫米和谷子。
Mañjuketi mañjubhāṇine madhurassare. Paṭibhāneyyaketi paṭibhānavante. Bhuñjitvā pātabbayāgūti paṭhamaṃ bhuñjitvā pivitabbayāgu.
『柔美』者，意指甜美柔和之言语。『辩才』者，指善解善答、能言善辩。『食用时饮品相宜』意指先食谷物后饮适当饮料。
Tassāti subhaddassa vuḍḍhapabbajitassa.
『他』指长老苏跋陀，是年高世外的比库。
Ārādhitasāsaneti samāhitasāsane. Alanti samattho. Pāpoti pāpapuggalo. Osakkāpetunti hāpetuṃ antaradhāpetuṃ.
阿拉希达萨萨内提，即“被敬礼的教法”；萨萨内提，即“教法”；阿兰提，即“能放下”；帕波蒂即“坏人”；奥萨卡佩图尼，即“使消失”，包括“消除”、“隐匿”。
Pañhavārāti pañhā viya vissajjanāni ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’’tiādinā, (dha. sa. 1.1) ‘‘yasmiṃ samaye rūpūpapattiyā maggaṃ bhāvetī’’tiādinā (dha. sa. 1.251) ca pavattāni ekaṃ dve bhūmantarāni.Mūle naṭṭhe pisācasadisā bhavissāmāti yathā rukkhe adhivattho pisāco tassa sākhāparivāre naṭṭhe khandhaṃ nissāya vasati, khandhe naṭṭhe mūlaṃ nissāya vasati, mūle pana naṭṭhe anissayova hoti, tathā bhavissāmāti attho. Atha vā mūle naṭṭheti pisācena kira rukkhagacchādīnaṃ kañcideva mūlaṃ chinditvā attano puttassa dinnaṃ, yāva taṃ tassa hatthato na vigacchati, tāva so taṃ padesaṃ adissamānarūpo vicarati. Yadā pana tasmiṃ kenaci acchinnabhāvena vā sativippavāsavasena vā naṭṭhe manussānampi dissamānarūpo vicarati, taṃ sandhāyāha ‘‘mūle naṭṭhe pisācasadisā bhavissāmā’’ti.
帕纳瓦拉蒂，即“如问题般的”；“问题”如“有时欲望的恶心起，善心生起”等（如《增支部》1.1节）；又如“有时因见色而修行道”等（《增支部》1.251节）两种情形，可视为一二层次。根本不存在的话，鬼神之境也不会出现。就好似树无根，鬼就在树枝旁栖息；树枝无根则无依止；根无则无凭借，故亦如是。或者根无，则鬼能砍断树木的根，将其送与儿子，那根在其手未断时，他仍能现形游走。当因某种断裂或心念脱失，无法依根而立时，人形鬼影才会显现。对此说法故有“根无则鬼境将生”的含义。
Maṃ kāyasakkhiṃ katvāti taṃ paṭipadaṃ kāyena sacchikatavantaṃ tasmā tassā desanāya sakkhibhūtaṃ maṃ katvā. Paṭicchāpesi taṃ paṭicchāpanaṃ kassapasuttena dīpetabbaṃ.
“马’身体证实”为了表明该修行道路已由身证实，故称修行者为身体见证者。因此须由其讲说作证。对此并应由咖萨巴尊者予以阐释。
§233
233. Candanaghaṭikābāhullato candanacitakā.
第233条。因檀香瓶之多，因檀香涂抹的物体有很多。
Taṃ sutvāti taṃ āyasmatā anuruddhattherena vuttaṃ devatānaṃ adhippāyaṃ sutvā.
听闻这话，是闻自长老阿努儒达尊者，得闻诸天的统领者所说。
§234
234.Dasikatantaṃ vāti paliveṭhitaahatakāsikavatthānaṃ dasaṭhānena tantumattampi vā. Dārukkhandhaṃ vāti candanādicitakadārukkhandhaṃ vā.
第234条。“十丈长”指包裹物如长线般延展数十丈。木块指涂有檀香的木块或檀香涂饰后的木块。
§235
235. Samudāyesu pavattavohārānaṃ avayavesu dissanato sarīrassa avayavabhūtāni aṭṭhīni ‘‘sarīrānī’’ti vuttāni.
在诸集起之处的构成部分中所现的身体构成员，称为八根骨，即称为『身体之骨』。
Na vippakiriṃsūti sarūpeneva ṭhitāti attho. ‘‘Sesā vippakiriṃsū’’ti vatvā yathā pana tā vippakiṇṇā ahesuṃ, taṃ dassetuṃ ‘‘tatthā’’tiādi vuttaṃ.
『不曾改变』义指形体依旧不变。谓其为『已变剩余』者，是指虽已分别断灭，欲示此事理，故说『如是』等。
Udakadhārā nikkhamitvā nibbāpesunti devatānubhāvena. Evaṃ mahatiyo bahū udakadhārā kimatthāyāti āha ‘‘bhagavato citako mahanto’’ti. Mahā hi so vīsaratanasatiko. Aṭṭhadantakehīti naṅgalehi aṭṭheva hi nesaṃ dantasadisāni potthāni honti, tasmā ‘‘aṭṭhadantakānī’’ti vuccati.
水流逸出而止息，如同天众所感。由此巨大的众水之义，曰『世尊心识广大』。彼为大慧宝。所谓八齿者，乃指牙齿之八岬，彼处实为牙齿所在，因此称为『八齿』。
Dhammakathāvapamāṇanti ativiya acchariyabbhutabhāvato passantānaṃ, suṇantānañca sātisayaṃ pasādāvahabhāvato, savisesaṃ buddhānubhāvadīpanato. Parinibbutassa hi buddhassa bhagavato evarūpo ānubhāvoti taṃ pavattiṃ kathentānaṃ dhammakathikānaṃ attano ñāṇabalānurūpaṃ pavattiyamānā dhammakathā evettha pamāṇaṃ vaṇṇetabbassa atthassa mahāvisayattā, tasmā vaṇṇanābhūmi nāmesāti adhippāyo. Catujjātiyagandhaparibhaṇḍaṃ kāretvāti tagarakuṅkumayavanapupphatamālapattāni pisitvā katagandhena paribhaṇḍaṃ kāretvā. Khacitvāti tattha tattha olambanavasena racetvā, gandhavatthūni gahetvā ganthitamālā gandhadāmāni ratanāvaḷiyo ratanadāmāni. Bahikilañjaparikkhepassa, antosāṇiparikkhepassa karaṇena sāṇikilañjaparikkhepaṃ kāretvā. Vātaggāhiniyo paṭākā vātapaṭākā. Sarabharūpapādako pallaṅko sarabhamayapallaṅko, tasmiṃ sarabhamayapallaṅke.
称之为法说，指极其惊奇之现象，观者闻者皆生安乐欢喜，尤以佛陀之启示为最。涅槃已成佛世尊，此种感受由法师以其智慧根力宣说法义，法说以此为标准。故曰『论说之基』，即权谓。制四犍度之香环，涂以乳香、藏红花、野花编成环，取诸香料，用蜜涂之，制成香环，其内含香料宝石链与宝石装饰。善制香料，内外尽匀。风烟火器用作旗帜之风标。安具足床，床上有宝石饰物，此乃宝座。
Sattihatthā purisā sattiyo taṃsahacaraṇato yathā ‘‘kuntā pacarantī’’ti, tehi samantato rakkhāpanaṃ pañcakaraṇanti āha ‘‘sattihatthehi purisehi parikkhipāpetvā’’ti. Dhanūhīti etthāpi eseva nayo. Sannāhagavacchikaṃviya katvā nirantarāvaṭṭhitaārakkhasannāhena gavacchijālaṃ viya katvā.
七丈高之人，其足及行程广如乌龟之爪踪。据此从四面保护，谓之五重保护。曰『七丈高人以五重环绕护卫』。弓，亦依此法施行。犹如斗篷之称，织物般规以牢固守护，似洞穴网状，遛网织成。
Sādhukīḷitanti saparahitaṃ sādhanaṭṭhena sādhū, tesaṃ kīḷitaṃ uḷārapuññapasavanato, samparāyikatthāvirodhikaṃ kīḷāvihāranti attho.
『善戏者』，谓具无分别之良善场所，彼之戏乐者由善之功德清净所成，修行转世不违道理之戏乐之义。
Sarīradhātuvibhajanavaṇṇanā身舍利分配的解释
§236
236.Imināva niyāmenāti yena nīhārena mahātale nisinno kañci parihāraṃ akatvā kevalaṃ iminā niyāmeneva. Supinakoti dussupinako. Dukūladupaṭṭaṃ nivāsetvāti dve dukūlavatthāni ekajjhaṃ katvā nivāsetvā. Evañhi tāni sokasamappitassāpi abhassitvā tiṭṭhanti.
『以此法制』者，所谓因法治世也。譬如有人坐于大地，无所回避，纯依此法制而治。『灵眠者』谓沉睡，『恶梦多者』亦如是。若避夜叉之地为两处，将之合一安置。如此者，即使其心悲伤不安，亦能忍受立止。
Abhisekasiñcakoti rajjābhiseke abhisekamaṅgalasiñcako uttamamaṅgalabhāvato. Visaññī jāto yathā taṃ bhagavato guṇavisesāmatarasaññutāya avaṭṭhitapemo pothujjanikasaddhāya patiṭṭhitapasādo katūpakāratāya sañjanitacittamaddavo.
『浇洒加持液』者，指用绳索浇洒以祝福加持，谓极为吉祥之加持。譬如毒蛇生起，虽以世尊诸德为味，常住世间，依众生信心和坚固信仰，心生和悦无怨恨。
Suvaṇṇabimbisakavaṇṇanti suviracita apassenasadisaṃ.
『黄金镜面色』者，谓精制精工，纯净光明之色，令人欢喜悦目。
Kasmā panettha pāveyyakā pāḷiyaṃ sabbapacchato gahitā, kiṃ te kusinārāya āsannatarāpi sabbapacchato uṭṭhitā? Āma, sabbapacchato uṭṭhitāti dassetuṃ ‘‘tattha pāveyyakā’’tiādi vuttaṃ.
何故此处经中护持语『汝等诸弃垢者（Pāveyyakā）』之巴利文皆由后向前执持？又为何库西纳拉城附近人等，亦由后向前起立？确实由后向前起立者，多有记载『逸语』以说『彼地乃为弃垢者所集聚之地』等释义。
Dhātupāsanatthanti satthu dhātūnaṃ payirupāsanāya. Nesaṃ pakkhā ahesuṃ ‘‘ñāyena tesaṃ santakā dhātuyo’’ti.
『尊者所奉敬之实体』者，谓对三宝等之对象与法界之恭敬奉养。此中并无『智慧是实体灭时』之说。
§237
237.Doṇagajjitaṃ nāma avoca satthu avatthattayūpasaṃhitaṃ. Etadatthameva hi bhagavā maggaṃ gacchanto ‘‘pacchato āgacchanto doṇo brāhmaṇo yāva me padavaḷañjaṃ passati, tāva mā vigacchatū’’ti adhiṭṭhāya aññatarasmiṃ rukkhamūle nisīdi. Doṇopi kho brāhmaṇo ‘‘imāni sadevake loke aggapuggalassa padānī’’ti sallakkhento padānusārena satthu santikaṃ upagacchi, satthāpissa dhammaṃ desesi, tenapi so bhagavati niviṭṭhasaddho ahosi. Etadavoca, kiṃ avocāti āha ‘‘suṇantu…pe… avocā’’ti.
『多纳加吉达』者，尊者言说佛陀之所迹处也。其义为：佛陀行道时，立誓曰『待见婆罗门多纳至我住所，不离去』后，坐于树根。婆罗门多纳见已，知其为世上贵人，依序奉上供具，亲近世尊。乃至佛所说法，多纳深信无疑。复言佛所说『听之』，即多纳所说此言也。
Kāyena ekasannipātā vācāya ekavacanā abhinnavacanā evaṃ samaggā hotha. Tassa panidaṃ kāraṇanti āha ‘‘sammodamānā’’ti. Tenāha ‘‘cittenāpi aññamaññaṃ sammodamānā hothā’’ti.
身体上彼此同在一处，言语上彼此使用相同的语句，彼此言辞一致，和合融洽。这就是所谓的原因，称为“相互和悦”。由此又说：“心意上彼此也须和悦相应。”
§238
238.Tato tato samāgatasaṅghānanti tato tato attano vasanaṭṭhānato samāgantvā sannipatitabhāvena samāgatasaṅghānaṃ. Tathā samāpatitasamūhabhāvena samāgatagaṇānaṃ. Vacanasampaṭicchanena paṭissuṇitvā.
238. “各各聚集的僧团”，谓各自从各自的居住处集结，形成彼此聚合的僧团。如此因集聚而成的同体群体，谓之“聚合的僧众”。此时须通过话语的和顺，彼此和合而共闻受。
Dhātuthūpapūjāvaṇṇanā供养舍利塔的解释
§239
239.Yakkhaggāho devatāveso. Khipitakaṃ dhātukkhobhaṃ uppādetvā khipitakarogo. Arocako āhārassa aruccanarogo.
239. 夜叉监护，天神降临。迅疾的元素病，称为迅疾之疾。是不能忍受食物的疾患，谓之不适之疾。
Sattamadivaseti sattavassasattamāsato parato sattame divase. Balānurūpenāti vibhavabalānurūpena.
七七日，指七年七个月之后的第七天。谓依照力量之适合，依照势力之相应。
Pacchā saṅgītikārakāti dutiyaṃ tatiyaṃ saṅgītikārakā. Dhātūnaṃ antarāyaṃ disvāti tattha tattha cetiye yathāpatiṭṭhāpitabhāveneva ṭhitānaṃ dhātūnaṃ micchādiṭṭhikānaṃ vasena antarāyaṃ disvā, mahādhātunidhānena sammadeva rakkhitānaṃ anāgate asokena dhammaraññā tato uddharitvā vitthāritabhāve kate sadevakassa lokassa hitasukhāvahabhāvañca disvāti adhippāyo. Paricaraṇamattamevāti gahetvā paricaritabbadhātumattameva. Rājūnaṃ hatthe ṭhapetvā, na cetiyesu. Tathā hi pacchā asokamahārājā cetiyesu dhātūnaṃ na labhati.
后来称作歌颂者，为第二、第三歌颂者。观察元素的障碍，指各处佛塔中稳固建立的元素中，见有错误见的存在，即错误的信见成为障碍。因有大元素库的保护，正确守护，得以未至未来涅槃者能出世，扩展为僧团，且见护持三界众生福利快乐之状，称为“尊主所念”。只限于服侍程度，意指应被接受而服务的元素体。置于国王手中，不应安置佛塔中。确实如是，后来阿育王于佛塔中不得诸元素。
Purimaṃ purimaṃ katassa gaṇhanayogyaṃ pacchimaṃ pacchimaṃ kārento aṭṭha aṭṭha haricandanādimaye karaṇḍe ca thūpe ca kāresi. Lohitacandanamayādīsupi eseva nayo. Maṇikaraṇḍesūti lohitaṅkamasāragallaphalikamaye ṭhapetvā avasesamaṇivicittakesu karaṇḍesu.
前后各自作合适收纳用具，左右分别造设八个以檀香等香材制成的坛器及佛塔。在含红檀香等物的宝坛上，置以红色香粉、胶乳以及铭文匾额，最后安置于僧院中收纳坛具的位置。
Thūpārāmacetiyappamāṇanti devānaṃpiyatissamahārājena kāritacetiyappamāṇaṃ.
碑塔廊庙的规格，乃依天人所喜的大王比延提萨所制订的庙塔规格。
Mālā mā milāyantūti ‘‘yāva asoko dhammarājā bahi cetiyāni kāretuṃ ito dhātuyo uddharissati, tāva mālā mā milāyantū’’ti adhiṭṭhahitvā. Āviñchanarajjuyanti aggaḷāviñchanarajjuyaṃ. Kuñcikamuddikanti dvāravivaraṇatthaṃ kuñcikañceva muddikañca.
誓言说：『愿花环不凋谢』，意谓“只要法王鼓励，使后世有人维护并修建庙塔，愿花环永远不腐败”。用的是缠绕的绳索，谓紧缚的绳索。小钩与指环，即用于门扉的扣钩和指环。
Vāḷasaṅghātayantanti kukkulaṃ paṭibhayadassanaṃ aññamaññapaṭibaddhagamanāditāya saṅghāṭitarūpakayantaṃ yojesi. Tenāha ‘‘kaṭṭharūpakānī’’tiādi. Āṇiyā bandhitvāti anekakaṭṭharūpavicittayantaṃ attano devānubhāvena ekāya eva āṇiyā bandhitvā vissakammo devalokameva gato. ‘‘Samantato’’tiādi pana tasmiṃ dhātunidāne ajātasattuno kiccavisesānuṭṭhānadassanaṃ.
“纺织聚合”是指竹束带状物，因彼此相连，与连贯之行相应，以制成袈裟形状。故有“刻状物”等称谓。所谓“用一只环贯穿”者，係指许多刻状物被分别切割后，再由有神圣感通达的自身天力，贯穿为一体，此行为结束后，往生天界。所谓“周遍”之义，则是强调彼处宝藏中，对未生者行使特殊功能的显示。
‘‘Asukaṭṭhāne nāma dhātunidhāna’’nti raññā pucchite ‘‘tasmiṃ sannipāte visesalābhino nāhesu’’nti keci. ‘‘Attānaṃ nigūhitvā tassa vuḍḍhatarassa vacanaṃ nissāya vīmaṃsanto jānissatīti na kathesu’’nti apare. Yakkhadāsaketi upahārādividhinā devatāvesanake bhūtāviggāhake.
当被国王问及“所谓‘疾病木地’是宝库所在”，有谓“在此集合处没有特殊利益”，有谓“隐瞒自身，依据年长者之言，辩论后才能明了”，这些言论则不被采纳。所谓夜叉献祭品，是指奉献等仪式中的神鬼精灵之所属。
Imaṃpadanti ‘‘evametaṃ bhūtapubba’’nti dutiyasaṅgītikārehi ṭhapitaṃ imaṃ padaṃ. Mahādhātunidhānampi tassa atthaṃ katvā tatiyasaṅgītikārāpi ṭhapayiṃsu.
此詞意为“如此是昔日之精灵”，为第二记唱者所立。大宝藏之义亦由此立定，连同第三记唱者亦予确定。
Mahāparinibbānasuttavaṇṇanāya līnatthappakāsanā. · 《大般涅槃经注释》的隐义阐明