10. Pāyāsisuttaṃ · 10. 巴亚西经复注
10. Pāyāsirājaññasuttavaṇṇanā10. 巴亚西王子经注释
§406
406. Bhagavatā evaṃ gahitanāmattāti yojanā. Yasmā rājaputtā loke ‘‘kumāro’’ti voharīyanti. Ayañca rañño kittimaputto, tasmā āha ‘‘rañño…pe… sañjāniṃsū’’ti.
406. 「由世尊所得名分，称为‘联盟’者，是因世间王子被称作‘王子’之故。又此人为国王之子，故称‘国王……即国王之子’，以此名号而示。」
Assāti therassa. Puññāni karonto kappasatasahassaṃ devesu ceva manussesu ca uppajjitvā visesaṃ nibbattetuṃ nāsakkhi indriyānaṃ aparipakkattā. Tatiyadivaseti pabbataṃ āruḷhadivasato tatiye divase.
此处说的是长老阿萨（Assā）。他历经多生，积累善业数十万劫后，虽生于天人及人间，却因根身未成熟，不能显现殊胜业果。所谓第三日，是指登上山顶的第三天。
Tesaṃ sāvakabodhiyā niyatatāya, puññasambhārassa ca sātisayattā vinipātaṃ agantvā ekaṃ buddhantaraṃ…pe… anubhavantānaṃ. Devatāyāti pubbe sahadhammacāriniyā suddhāvāsadevatāya.
于此众弟子觉悟时，因精勤积集善业，超越生死间隔，经历一个佛出世间隔期间……此处称“天人”，是指前身修行同法、住于净居所的天人。
‘‘Kuladārikāya kucchimhi uppanno’’ti vatvā taṃ evassa uppannabhāvaṃ mūlato paṭṭhāya dassetuṃ ‘‘sā cā’’tiādi vuttaṃ. Tattha sāti kuladārikā. Ca-saddo byatirekattho, tena vuccamānaṃ visesaṃ joteti. Kulagharanti patikulagehaṃ. Gabbhanimittanti gabbhassa saṇṭhitabhāvanimittaṃ. Satipi visākhāya ca sāvatthivāsikulapariyāpannatte tassā tattha padhānabhāvadassanatthaṃ ‘‘visākhañcā’’ti vuttaṃ yathā ‘‘brāhmaṇā āgatā vāsiṭṭhopi āgato’’ti. Devatāti idhapi sā eva suddhāvāsadevatā. Pañheti ‘‘bhikkhu bhikkhu ayaṃ vammiko’’tiādinā (ma. ni. 1.249) āgate pannarasapañhe.
所谓‘生于家女之怀’，意思是据此出生的因缘，从本质上显示其所生之状，故有“她即是……”等说法。其中‘家女’意为家中女儿。‘家’字与‘女’字合用，构成其特别意义，故称之为‘特种光明’。‘家’指家族，‘户’指敌家之居所。‘胎缘’指胎中存在的因缘。再如‘维萨卡’，因其紧密结合沙瓦提家族而称，为显其特色丛中‘维萨卡也’。如同‘婆罗门到访’和‘住持到访’一样说法。此天人也是此净居天人。所谓问答‘比库！比库！此为伪僧……’（小律本卷1，第249页），即有十五种问答。
Setabyāti itthiliṅgavasena tassa nagarassa nāmaṃ.Uttarenāti ena-saddayogena ‘‘setabya’’nti upayogavacanaṃ pāḷiyaṃ vuttaṃ. Atthavacanena pana uttarasaddaṃ apekkhitvā setabyatoti nissakkappayogo kato. Anabhisittakarājāti khattiyajātiko abhisekaṃ appatto.
“塞塔比亚”是指女性名号，意指该城名。以“北”字为后缀，意为“塞塔比亚”，这是对巴利词的用法解释。意义上期待“北”声，以形容塞塔比亚这个词。非世袭帝王出身，而是属于剎帝利道种族，未得正式加冕。
Pāyāsirājaññavatthuvaṇṇanā巴亚西王子事缘注释
§407
407.Diṭṭhiyevadiṭṭhigatanti gata-saddena padavaḍḍhanamāha, diṭṭhiyā vā gatamattaṃ diṭṭhigataṃ, ayāthāvaggāhitāya gantabbābhāvato diṭṭhiyā gahaṇamattaṃ, kevalo micchābhinivesoti attho, taṃ pana diṭṭhigataṃ tassa ayonisomanasikārādivasena uppajjitvā paṭipakkhasammukhībhāvābhāvato, anurūpāhāralābhato ca samudācārappattaṃ jātanti pāḷiyaṃ ‘‘uppannaṃ hotī’’ti vuttaṃ. Taṃ taṃ kāraṇaṃ apadisitvāti tato idhāgacchanakassa, ito tattha gacchanakassa ca apadisanato ‘‘tattha tattheva sattānaṃ ucchijjanato’’ti evamādi taṃ taṃ kāraṇaṃ paṭirūpakaṃ apadisitvā.
407. “见”与“所见”二词，以“到达”一词表达词汇增益；谓以见得或到达见境；因其不当固执，故不可执著见。所谓“断见”，指单纯错误执著。然所谓“见所见”，因随非正念等不善内心生起，处在对立中对境缺乏正知，随着不合见习得各种对机食粮，故有“已发生”之说。说此各因后，前者和后者乃至来者，皆因而论，谓“彼正处灭绝身”等，依此说明各因。
§408
408. Āpannānadhippetatthavisaye ayaṃ purā-saddapayogoti āha ‘‘purā…pe… saññāpetīti yāva na saññāpetī’’ti.
408. 关于『purā』一词用于违犯者所意图之事的范围，故说：「『purā……乃至……使其了解』者，即『在尚未使其了解之前』也。」
Candimasūriyaupamāvaṇṇanā日月譬喻注释
§411
411. Yathā candimasūriyā uḷāravipulobhāsatāya aññena obhāsena anabhibhavanīyā, evamayampi paññāobhāsenāti dassento ‘‘candima…pe… aññenā’’tiādimāha. Ādīhīti ādi-saddena ‘‘kittake ṭhāne ete pavattenti, kittakañca ṭhānaṃ nesaṃ ābhā pharatī’’ti evamādimpi codanaṃ saṅgaṇhāti. Paliveṭhessatīti ābandhissati, anuyuñjissatīti attho. Nibbeṭhetuṃ taṃ vissajjetuṃ. Tasmāti yasmā yathāvuttaṃ codanaṃ nibbeṭhetuṃ na sakkoti, tasmā. Attano anicchitaṃ saṅghātanaṃ pakkhaṃ paṭijānanto ‘‘parasmiṃ loke, na imasmi’’ntiādimāha.
411. 就如同月亮和太阳以其深远而广阔的光辉耀映，却以另一种光辉使人难以尽见，因而说‘月亮和太阳……以不同的光辉’。此处讲述‘ādimāha’中的‘ādi’字，意思是在某个“界限范围内发生，而有一定范围之外未洒耀的现象”，此类开头词语在经典中被多次例示。‘Paliveṭhessatīti’的意思是阻止，‘anuyuñjissatīti’是调合。‘Nibbeṭhetuṃ’是指使终止、释除。因此说，既然无法如实终止所指示之事故，便自行拒绝不愿接纳，断言“存在于他处世界，而非此本世界”等。
Kathaṃ panāyaṃ natthikadiṭṭhi ‘‘devo’’ti paṭijānātīti tattha kāraṇaṃ dassetuṃ ‘‘bhagavā panā’’tiādi vuttaṃ. ‘‘Devāpi devattabhāveneva ucchijjanti, manussāpi manussattabhāveneva ucchijjantī’’ti evaṃ vā assa diṭṭhi, evañca katvā ‘‘devā te, na manussā’’ti vacanañca na virujjhati. Evaṃ candeti candavimāne, na ca cande vā kathiyante.
关于如何辨识存在“无效见解”之言，即认错认为“神祇存在”，这是由于“世尊说过”的缘故。世尊曾说：“神祇因其作为神祇而升天，人类亦因其人类身份而升天”，这提醒人们存在此种见解；但以此断言“诸神为你，我非人”之类话，却并不正确。月亮存在于其天宫上，且绝不把月亮与月亮之外之物相混淆。
§412
412. Ābādho etesaṃ atthīti ābādhikā. Dukkhaṃ sañjātaṃ etesanti dukkhitā. Saddhāya ayitabbā saddhāyikā, saddhāya pavattiṭṭhānabhūtā. Tenāha ‘‘ahaṃ tumhe’’tiādi. Paccayo pattiyāyanaṃ etesu atthīti paccayikā.
412. “Ābādho”意指妨碍、阻碍。在此意指诸障碍。感受痛苦者便谓“已生苦”，有信心者则谓“应信的有信者”，由信心产生和维持它。故佛说“我与你们”之类的话。这里所讲的“条件促进及依止”即指条件因缘之意义。
Coraupamāvaṇṇanā盗贼譬喻注释
§413
413.Uddisitvāti upecca dassetvā. Kammakāraṇikasattesūti nerayikānaṃ saṅghātanakasattesu. Kammamevāti tehi tehi nerayikehi katakammameva. Kammakāraṇaṃ karotīti āyūhanānurūpaṃ taṃ taṃ kāraṇaṃ karoti, tathā dukkhaṃ uppādetīti attho. Nirayapālāti ettha iti-saddo ādiattho, tena tattha sabbaṃ nirayakaṇḍapāḷiṃ (ma. ni. 3.259) saṅgaṇhāti. Evaṃ suttato (ma. ni. 3.259) nirayapālānaṃ atthibhāvaṃ dassetvā idāni yuttitopi dassetuṃ ‘‘manussaloke’’tiādi vuttaṃ. Tattha nerayike niraye pālenti tato niggantuṃ appadānavasena rakkhantīti nirayapālā. Yaṃ panettha vattabbaṃ, taṃ papañcasūdanīṭīkāyaṃ gahetabbaṃ.
413. “Uddisitvā”意指弃置而显示之意。关于“kammakāraṇikasattesūti”，是指恶趣众生中所积的业因，亦即奈落众生的聚合的业力。所累积的业即为各个恶趣中所做的业。业因造作表示按照寿命长短相应地造作相应的业，进而产生苦果。此处“nirayapālā”即恶趣守护者的名称。因而，结合经典所载“nirayakaṇḍapāḷi”，今处说明恶趣护法者如何保护恶道。从经典中示现的善恶果报讲义义理，再引述“人间世界”等。恶趣众生在地狱中受磨炼，恶趣守护者保护此恶趣不被轻易毁灭。本节内容在《巴利文巴利三藏·波罗提木叉尼义下》的“Papañcasūdanīṭīkā”注疏中更详述。
Gūthakūpapurisaupamāvaṇṇanā粪坑人譬喻注释
§415
415.Nimmajjathāti niravasesato majjatha sodhetha. Taṃ pana tassa tassa gūthassa tathā sodhanaṃ apanayanaṃ hotīti āha ‘‘apanethā’’ti.
415. “Nimmajjathāti”意谓不被浸没、清净无染。这里引申为各类污秽的清除。每个团体亦如是，修净化之法，故释者说：“apanethā”为此义，即去除污垢，清洁净化。
Asucīti asuddho, so pana yasmā manavaḍḍhanako manoharo na hoti, tasmā āha ‘‘amanāpo’’ti. Asucisaṅkhātaṃ asucibhāgataṃ attano sabhāvataṃ gato pattoti asucisaṅkhātoti āha ‘‘asucikoṭṭhāsabhūto’’ti. Duggandhoti duṭṭhagandho aniṭṭhagandho, so pana na yo koci, atha kho pūtigandhoti āha ‘‘kuṇapagandho’’ti. Jigucchitabbayuttoti hīḷitabbayutto. Paṭikūlo ghānindriyassa paṭikūlarūpo. Ubbādhatīti uparūpari bādhati. Manussānaṃ gandho…pe… bādhati ativiya asucisabhāvattā, asucimhiyeva jātasaṃvaddhanabhāvato, devānañca ghānapasādassa tikkhavisadabhāvato.
「不洁」者，不纯净者。但因其不现为增殖人间所爱的故，于是称为「无德」者。又谓：「由不洁构成，内含不洁，依自身本性而行」，故称为「不洁集群如破房」者。所谓「恶臭」者，是腐臭之气，不美不佳，世间无有其类，其又有「腐秽臭」，于是称为「恶虫臭」者。所谓「可厌伴随」者，是指被遗弃而应被弃绝者。此为贪嗔之根——根不适宜之恶事。又谓此气味可之以恶心，是根Sense器官所厌恶。人亦受其恶臭之扰，原因众生本性多生不洁，由于不洁本身增长之故，天众于其恶臭难以忍受，故致感极端不悦。
§416
416.Dūre nibbattā paranimmitavasavattiādayo.
416.「远方发生之物，如旁生之风、旋风等」。
§419
419.Sundaradhammeti sobhanaguṇe. Sugatisukhanti sugati ceva tappariyāpannaṃ sukhañca.
419.「美好之义」即指其华美妙德。所谓「善趣安乐」，既指善趣亦指出离、乐果。
Gabbhinīupamāvaṇṇanā孕妇譬喻注释
§420
420. Puññakammato eti uppajjatīti ayo, sukhaṃ. Tappaṭipakkhato anayo, dukkhaṃ . Apakkanti na siddhaṃ na niṭṭhānappattaṃ. Na paripācenti na niṭṭhānaṃ pāpenti. Na upacchindanti attavinipātassa sāvajjabhāvato. Āgamentīti udikkhanti. Nibbisanti yassa pana taṃ kammaphalaṃ nibbisanto niyuñjanto, nibbisanti vā nibbesaṃ vetanaṃ paṭikaṅkhanto bhatapuriso yathā.
420.「由功德业故而生起」，谓其为善、快乐。相对地，「非功德相反者生」谓属苦。非成就、不成就者不生。既无完善者，亦无成就之终局。既不圆满，亦不生终结。且于自身坏灭时，不生断裂之恶行。所谓「来临」谓放升也。其所断灭者业果报，依其灭然断然者，断时尽力断之；或者断灭时，断绝供养，而令其无法受用，就如食人处断其饥瘾焉。
§421
421.Ubbhinditvāti upasaggena padavaḍḍhanamattanti āha ‘‘bhinditvā’’ti.
421.「由断裂」指缘起失连故相继增长之量，故称为「断怀」之义。
Supinakaupamāvaṇṇanā梦喻释
§422
422.‘‘Nikkhamantaṃ vā pavisantaṃ vā jīva’’nti idaṃ tassa ajjhāsayavasena vuttaṃ. So hi ‘‘sattānaṃ supinadassanakāle attabhāvato jīvo bahi nikkhamitvā taṃtaṃārāmarāmaṇeyyakadassanādivasena ito cito ca paribbhamitvā punadeva attabhāvaṃ anupavisatī’’ti evaṃ pavattamicchāgāhavipallattacitto. Athassa thero khuddakāya āṇiyā vipulaṃ āṇiṃ nīharanto viya jīvasamaññāmukhena ucchedadiṭṭhiṃ nīharitukāmo ‘‘api nu tā tuyhaṃ jīvaṃ passanti pavisantaṃ vā nikkhamantaṃ vā’’ti āha. Yattha pana tathārūpā jīvasamaññā, taṃ dassento ‘‘cittācāraṃ jīvanti gahetvā āhā’’ti vuttaṃ.
422.「出入之生命」由其主观之心意说起。谓众生于睡梦中，由自体生命离体往出，在梦中往来，游荡群境之间，并未真入其自性，因彼迷妄颠倒之心意而致。如是者，长老从小部派典籍引出宽泛义理，以生命同观之理，试图解发断灭见。曰：「或许尔等可见此在生、入、出之生命乎？」遂示范言：「其以心行而生之生命是也，谓即持心作用而存活者。」
§423
423.Veṭhetvāti vekhadānasaṅkhepena veṭhetvā. Cavanakāleti cavanassa cutiyā pattakāle, na cavamānakāle. Rūpakkhandhamattamevāti katipayarūpadhammasaṅghātamattameva. Utusamuṭṭhānarūpadhammasamūhamattameva hi tadā labbhati, matta-saddo vā visesanivattiattho, tena kammajāditisantatirūpavisesaṃ nivatteti. Appavattā hontīti appavattikā honti, na upalabbhatīti attho. Viññāṇe pana jīvasaññī, tasmā ‘‘viññāṇakkhandho gacchatī’’ti āha, tattha anupalabbhanatoti adhippāyo.
以数量众多掩盖住，谓以大量破坏诸法而掩盖。犹如在割麦时，割断麦秆的节令，但非全割断。当作色蕴的只是像许多色法相聚的集合量。因季节适时出现的色法群集量，乃至仅以分量、声响等细微区别之意，该行为习气产生的持续色之特性因而消退。云“少了的”，指的是有所减少，而非不可见。至于识蕴为有情识者，故云“识蕴去而无”，此处“无法见”是其意。
Santattaayoguḷaupamāvaṇṇanā热铁丸喻释
§424
424.Vūpasantatejanti vigatusmaṃ.
火热渐渐消退，变得不再炽烈。
§425
425.Āmatoti ettha ā-saddo āmisa-saddo viya upaḍḍhapariyāyoti āha ‘‘addhamato’’ti, āmatoti vā īsaṃ darathena usmanā yuttamaraṇo marantoti attho. Mīyamāno hi avigatusmo hoti, na mato viya vigatusmo. Tenāha ‘‘marituṃ āraddho hotī’’ti. Tathā rūpassa odhunanaṃ nāmassa orato parivattanamevāti āha ‘‘orato karothā’’ti. Orato kātukāmassa pana saṃparivattanaṃ sandhunanaṃ, taṃ pana parato karaṇanti āha ‘‘parato karothā’’ti. Paramukhaṃ katassa ito cito parivattanaṃ niddhunananti āha ‘‘aparāparaṃ karothā’’ti. Indriyāni aparibhinnānīti adhippāyena ‘‘tañcāyatanaṃ na paṭisaṃvedetī’’ti vuttaṃ.
“阿玛”者，此处“阿”音相当于“熟”声，类似“阿米”音，故言“温热”即为“中等”。“阿玛”亦有“用温火杀死”之义。未死者为未冷却，非已冷却。故说“已经开始死亡”。色即是水流柔软转动，谓“由外边转动”，故说“由外转动”。为欲乐而反复转动者，称“由内转动”。从前后两端任意转动，谓“由彼此互转”。诸根不浑然一体，因缘说“彼处处所不相应”。
Saṅkhadhamaupamāvaṇṇanā吹螺者譬喻的解释
§426
426. Saṅkhaṃ dhamati, dhamāpetīti vā saṅkhadhamo. Upalāpetvāti uparūpari saddayogavasena sallāpetvā, saddayuttaṃ katvāti attho. Taṃ pana atthato dhamanamevāti āha ‘‘dhamitvā’’ti.
谓呼唤号令，谓令呼唤之义。谓层层以声相联结，连声呼唤以语音结合。由此而说“呼唤已成”。
Aggikajaṭilaupamāvaṇṇanā火结发行者喻释
§428
428. Āhito aggi etassa atthīti aggiko, svāssa aggikabhāvo yasmā aggihutamālāvedisampādanehi ceva indhanadhūmabarihisasappitelūpaharaṇehi balipupphadhūmagandhādiupahārehi ca tassa payirupāsanāya icchito, tasmā vuttaṃ ‘‘aggiparicārako’’ti. Āyuṃ pāpuṇāpeyyanti yathā cirajīvī hoti, evaṃ āyuṃ pacchimavayaṃ pāpeyyaṃ. Vaḍḍhiṃ gameyyanti sarīrāvayave, guṇāvayave ca phātiṃ pāpeyyaṃ. Araṇī yugaḷanti uttarāraṇī, adharāraṇīti araṇīdvayaṃ.
火被引入此处之意即火性，因为火被引为火之性。当火焰被灯芯线引燃，熏烧木炭、烧纸炭、熏花香尘、熏香等供养，盖因此称为“火的侍者”。寿命可使延长，如寿长者；同样，寿命之减短亦可增。身体与其部分器官皆可增长或衰败。火把两个原始原木劈开，上下二木为两木。
§429
429.Evanti ‘‘bālo pāyāsirājañño’’tiādippakārena. Tayāti theraṃ sandhāya vadati. Vuttayuttakāraṇamakkhalakkhaṇenāti vuttayuttakāraṇassa makkhanasabhāvena. Yugaggāhalakkhaṇenāti samadhuraggahaṇalakkhaṇena. Palāsenāti palāsetīti palāso, parassa guṇe uttaritare ḍaṃsitvā viya chaḍḍento attano guṇehi same karotīti attho. Samakaraṇaraso hi palāso, tena palāsena.
此即“愚人偏爱甜食之王”之初谕文。由此指向长老。谓依所说与伴随原因，即有伴说的原因。谓依所说与伴随原因之宾甜特征。谓依同期之聚合特征。谓Palāsa树，即依种种性质上折断别处枝条，再用自枝调和其性质之意。调和味即是Palāsa，以此故称Palāsa。
Dvesatthavāhaupamāvaṇṇanā二百车喻释
§430
430.Haritakapattanti haritabbapattaṃ, appapattanti attho. Tenāha ‘‘antamaso’’tiādi. Sannaddhadhanukalāpanti ettha kalāpanti tūṇīramāha, tañca sannayhato dhanunā vinā na sannayhatīti āha ‘‘sannaddhadhanukalāpa’’nti. Āsittodakāni vaṭumānīti gamanamaggā ceva taṃtaṃudakamaggā ca sammadeva devena phuṭṭhattā tahaṃ tahaṃ paggharitaudaka sandamānaudakā. Tenāha ‘‘paripuṇṇasalilā maggā ca kandarā cā’’ti.
哈里塔卡帕坦蒂（Haritakapatta）者，为应当采摘之帕塔（叶）；阿帕帕坦蒂（Appapatta）者，意即不应当采摘者。故此，有所谓“安塔马梭”等词。所谓桑娜达（Sannaddha）者，意为束弓者，此处所称束弓，谓如弯弓之形。此束结弓无弦，不具连结，以是故言之为“桑娜达弓束”。“阿西陀达迦”（Āsittodakā）意谓泡沫水，指水流过程及水域通路，亦有绳索水道之义。被天人所触，水流彼此相压，碰撞成泡沫水。故云“满水之路及水流均为含泡沫状态”。
Yathābhatenāti sakaṭesu yathāṭhapitena, yathā ‘‘amma ito karohī’’ti vutte ṭhapesīti attho karaṇakiriyāya kiriyāsāmaññavācībhāvato. Tasmā yathāropitena, yathāgahitenāti attho vutto.
“耶他巴特那”（Yathābhatenāti）意即如同车轮于轮轨中之装置，如同“母亲在此所为”语言中“设置”之义，属行为之举动及行为之通常用语。由此解释“耶他罗皮滕那”（yathāropitena）及“耶他嘎希滕那”因而得名。
Akkhadhuttakaupamāvaṇṇanā赌博者喻释
§434
434.Parājayaguḷanti yena guḷena, yāya salākāya ṭhitāya ca parājayo hoti, taṃ adassanaṃ gamento gilati.Pajjohananti pakārehi juhanakammaṃ. Taṃ pana balidānavasena karīyatīti āha ‘‘balikamma’’nti.
帕拉贾亚古卢（Parājayaguḷa）者，因此膏状物，凭借所立之杖而获胜，即所谓败退之杖。此不可见之道路，即渐至之流路。帕久哈那（Pajjohana）意谓以一定方法进行献祭行为。此则指通过献祭以示力量，故称为“巴力迦玛”（balikamma）。
Sāṇabhārikaupamāvaṇṇanā负麻者譬喻的解释
§436
436.Gāmapattanti gāmo eva hutvā āpajjitabbaṃ, suññabhāvena anāvasitabbaṃ. Tenāha ‘‘vuṭṭhitagāmapadeso’’ti. Gāmapadanti yathā purisassa pādanikkhittaṭṭhānaṃ adhigataparicchedaṃ ‘‘pada’’nti vuccati, evaṃ gāmavāsīhi āvasitaṭṭhānaṃ adhigatanivutthāgāraṃ ‘‘gāmapada’’nti vuttaṃ. Tenāha ‘‘ayamevattho’’ti. Susannaddhoti sukhena gahetvā gamanayogyatāvasena suṭṭhu sajjito. Taṃ pana susajjanaṃ suṭṭhu bandhanavasenevāti āha ‘‘subaddho’’ti.
加马帕坦蒂（Gāmapattanti）意谓作为村落存在，须避免无主荒废。故有语云“发生之村落区域”。“加马帕达”（Gāmapada）如同人之足迹所踪，即此村落居民所居之取得区域及其内之出入口。故曰“此为正理”。“苏桑纳达”（Susannaddha）者，意为安乐持有，适合行走之地，妥善准备。亦云“苏射佳难”（Subaddha），言为良善之联系，维系严整。
Ayādīnampi lohabhāve satipi loha-saddo sāsane tambalohe niruḷhoti āha ‘‘lohanti tambaloha’’nti.
阿雅丁香（金属性质者）虽为铁质，然在教法中，铁音称为田巴罗，故有“铁音即田巴罗”之言。
Saraṇagamanavaṇṇanā归依释
§437
437.Abhiraddhoti ārādhitacitto, sāsanassa ārādhitacittatā pasīdanavasenāti āha ‘‘abhippasanno’’ti. Pañhupaṭṭhānānīti pañhesu upaṭṭhānāni mayā pucchitatthesu tumhākaṃ vissajjanavasena ñāṇupaṭṭhānāni.
阿比拉达（Abhiradda）者，意谓有坚定之心，专注礼敬教法，内心安乐由此而生，故称“阿比帕萨诺”。“潘胡帕塔那尼”（Pañhupaṭṭhānāni）指问答时之策问。对于所应答之义旨，吾问及汝，彼问的正当应答，致使科学之知悉得以建立，谓之“知相”。
Yaññakathāvaṇṇanā祭祀论释
§438
438.Saṅghātanti saṃ-saddo padavaḍḍhanamattanti āha ‘‘ghāta’’nti. Vipākaphalenāti sadisaphalena. Mahapphalo na hoti gavādipāṇaghātena upakkiliṭṭhabhāvato. Guṇānisaṃsenāti uddayaphalena. Ānubhāvajutiyāti paṭipakkhavigamanajanitena sabhāvasaṅkhātena tejena. Na mahājutiko hoti aparisuddhabhāvato. Vipākavipphāratāyāti vipākaphalassa vipulatāya, pāripūriyāti attho. Duṭṭhukhetteti usabhādidosehi dūsitakhette, taṃ pana vappābhāvato asāraṃ hotīti āha ‘‘nissārakhette’’ti. Dubbhūmeti kucchitabhūmibhāge, svāssa kucchitabhāvo asāratāya vā siyā ninnatādidosavasena vā. Tattha paṭhamo pakkho paṭhamapadena dassitoti itaraṃ dassento ‘‘visamabhūmibhāge’’ti āha. Daṇḍābhighātādinā chinnabhinnāni. Pūtīnīti gomayalepadānādisukhena asukkhāpitattā pūtibhāvaṃ gatāni. Tāni pana yasmā sāravantāni na honti, tasmā vuttaṃ ‘‘nissārānī’’ti. Vātātapahatānīti vātena ca ātapena ca vinaṭṭhabījasāmatthiyāni. Tenāha ‘‘pariyādinnatejānī’’ti. Yaṃ yathājātavīhiādigatena taṇḍulena aṅkuruppādanayogyabījasāmatthiyaṃ, taṃ taṇḍulasāro, tassa ādānaṃ gahaṇaṃ tathāuppajjanameva. Etāni pana bījāni na tādisāni khaṇḍādidosavantatāya. Dhārāya khette anuppavesanaṃ nāma vassanameva, taṃ paṭikkhepavasena dassento āha ‘‘na sammā vasseyyā’’ti. Aṅkuramūlapattādīhīti cettha aṅkurakandādīhi uddhaṃ vuddhiṃ, mūlajaṭādīhi heṭṭhā viruḷhiṃ, pattapupphādīhi samantato ca vepullanti yojanā.
四百三十八。所谓“收获良田”者，是指聚集、增益种子的音声，即称为“收获”。所谓“果报”是指与某种结果相似的果实。真正大果不是因杀害牛等而生的污染状态。所谓“以优异品质为原因”是指功德的出现。所谓“随顺感得”是指修行中因善法对治而生起、以真实法性而显现的光明。非大感得是由于不清净的心。所谓果报转变，是指果报广大饱满之义。因果圆满。所谓“劣田”是指受牛等恶业污染的土地；而该地因无粪故为无用，称之为“无用地”。所谓“贫瘠”是指土壤受破坏，或土性贫瘠、无用或因低落恶臭而成贫瘠。这里“第一类四分之一土”是指其第一部分，因此称之为“状态不良之土”。所谓被棍棒等劈断分裂者。所谓腐败，是指牛粪等产生恶臭，故称腐败。因不能成正法，故称之为“无用地”。所谓风热损伤，是指受风与热之力，导致种子难以发芽。因而称之为“失去萌芽的种子”。种子如同发芽的稻苗等，有发芽条件，此谓稻谷糊。稻谷糊的摄受、承受过程即是种子生长。有些种子由于破碎、腐败等缺乏完整性，此非种子。所谓不适入水田者，是指雨季无法进入水田栽种，故以拒绝入田比喻，故说“不能适当入雨田”。所谓幼苗、根、叶等，是指幼苗和根茎向上生长，叶与花在四面繁茂，伸展达瑜伽（长度单位，约数公里）。
Aparūpaghātenāti paresaṃ vibādhanena. Uppannapaccayatoti nibbattitaghāsacchādanādideyyadhammato. Gavādighātenapi hi tattha paṭiggāhakānaṃ ghāso saṅkīyati. ‘‘Aparūpaghātitāyā’’ti idaṃ sīlavantatāya kāraṇavacanaṃ . Guṇātirekanti guṇātirittaṃ, sīlādilokuttaraguṇehi visiṭṭhanti attho. Vipulāti saddhāsampadādivasena uḷārā.
所谓“不伤善物”是指不伤害他人。所谓“生起因缘”是指因肥沃草皮等条件而生起的物。即使杀伤牛等，其草料仍不会减少。“不伤善物”这句话是为戒律上的功德说的。所谓“过于优异”是指超过优异，意谓在戒律等世俗之上具有超胜德行。所谓“广大”是指因信、财富等具大功德之意。
Uttaramāṇavavatthuvaṇṇanā伍答罗学童事释
§439
439. Atha kho tehi sakuṇḍakehi taṇḍulehi siddhaṃbhattaṃ uttaṇḍulameva hotīti āha ‘‘uttaṇḍulabhatta’’nti. Bilaṅgaṃ vuccati āranālaṃ bilaṅgato nibbattanato, tadeva kañjiyato jātanti kañjiyaṃ, taṃ dutiyaṃ etassāti bilaṅgadutiyaṃ, taṃ ‘‘kañjikadutiya’’nti ca vuttaṃ. Dhorakānīti dhoviyāni. Yasmā thūlatarānipi ‘‘thūlānī’’ti vattabbataṃ arahanti, tasmā ‘‘thūlānicā’’ti vuttaṃ. Guḷadasānīti suttānaṃ thūlatāya, kañjikassa bahalatāya ca piṇḍitadasāni. Tenāha ‘‘puñjapuñja…pe… dasānī’’ti. Anuddisatīti anu anu katheti.
四百三十九。然后由这些颗粒状稻谷组成的熟粮就是“上稻粮”，称为“上稻粮饭”。所谓“谷粉”叫做“米糠”，因米糠灭去，所以称为“谷粉”，由此产生米糠、第二米糠，因此称为“糠第二”。所谓洗涤器具叫做“洗器”。因更粗大者也称为“粗米”，所以称为“粗糠”等。所谓“块状”是谷中粗糙、糊状多米糠。因此称为“聚集多块……等……视为节块”。“继续增多”意谓连绵持续。
§440
440.Asakkaccanti na sakkaccaṃ anādarakāraṃ, taṃ pana kammaphalasaddhāya abhāvena hotīti āha ‘‘saddhāvirahita’’nti. Acittīkatanti cittīkārapaccupaṭṭhāpanavasena na cittīkataṃ. Tenāha ‘‘cittīkāravirahita’’ntiādi. Cittīkārarahitaṃ vā acittīkataṃ, yathā kataṃ paresaṃ vimhayāvahaṃ hoti, tathā akataṃ. Cittassa uḷārapaṇītabhāvo pana asakkaccadāneneva bādhito. Apaviddhanti chaḍḍanīyadhammaṃ viya apaviddhaṃ katvā, etena tasmiṃ dāne gāravākaraṇaṃ vadati. Serīsakaṃ nāmāti ‘‘serīsaka’’nti evaṃ nāmakaṃ. Tucchanti parijanaparicchedavirahato rittaṃ.
四百四十。所谓“不专注”并非完全不专心，而是因缺乏对业果的信心而起的失误，故称“失信”。所谓“非关心者”则是指精神指导者之失职，没有精神上的专注，因此称“不精神指导者”等。无精神指导或失职时，心意会被他人的恶思想所引发，如同不作所作。心中的专注和清净因不专注所受阻。所谓“丢弃”是指舍弃应舍的，如同出离。因而于施舍中引起失礼。所谓“丝枝”名称是“丝枝”，是指薄弱、细小而脆弱。因无根支撑而失空虚无。
Pāyāsidevaputtavaṇṇanā巴亚西天子释
§441
441.Tassānubhāvenāti tassa dānassa ānubhāvena. Sirīsarukkhoti pabhassarakhandhaviṭapasākhāpalāsasampanno manuññadassano dibbo sirīsarukkho. Aṭṭhāsīti phalassa kammasarikkhataṃ dassento vimānadvāre nibbattitvā aṭṭhāsi. Pubbāciṇṇavasenāti purimajātiyaṃ tattha nivāsaparicayanavasena. Na kevalaṃ pubbāciṇṇavaseneva, atha kho utusukhumavasena pīti dassento ‘‘tattha kirassa utusukhaṃ hotī’’ti āha.
所谓“依其感得”是指对该施舍的感受。所谓“黄槐树”是一种树，叶子宽广、茂盛，有明亮的树枝和叶子，能给众生明净的视觉，是天上的黄槐树。所谓“八”指果实数量的记载，表现其于天界门口出现并成就八个果实。所谓“前世所获”指曾经世代中积累的住所缘故。并非仅限于前世故地，而是指不同季节的舒适感，故说“此处果实季节宜人”。
Soti uttaro māṇavo. Yadi asakkaccaṃ dānaṃ datvā pāyāsi tattha nibbatto, pāyāsissa paricārikā sakkaccaṃ dānaṃ datvā kathaṃ tattha nibbattāti āha ‘‘pāyāsissa panā’’ti. Nikantivasenāti pāyāsimhi sāpekkhāvasena, pubbepi vā tattha nivutthapubbatāya. Disācārikavimānanti ākāsaṭṭhaṃ hutvā disāsu vicaraṇakavimānaṃ, na rukkhapabbatasikharādisambandhaṃ. Vaṭṭaniaṭaviyanti vimānavīthiyanti.
“从北来的年轻人说：如果专注施舍后修行者住于彼处，他若专注地施舍粥，粥亲属若专注施舍，如何能在那里成就呢”所以说“粥亲属处”。所谓“依地域”是指相对于粥亲属而言的特殊，既是过去亦是现在的事物。所谓“方向住宅天”是指在空中悬于虚空，往来四方巡视的天宫，并非依附于树木或山峦的顶峰。所谓“道路丛林”意为天宫中的通达路径与林区。
Pāyāsirājaññasuttavaṇṇanāya līnatthappakāsanā. · 《巴亚西王族经》注释中隐义的阐明。
Niṭṭhitā ca mahāvaggaṭṭhakathāya līnatthappakāsanā. · 《大品注疏》之《隐义阐明》已完成。
Mahāvaggaṭīkā niṭṭhitā. · 《大品复注》已完成。