10. Saṅgītisuttaṃ · 10. 合诵经义注
10. Saṅgītisuttavaṇṇanā十、合诵经注释
§296
296.Evaṃme sutanti saṅgītisuttaṃ. Tatrāyamapubbapadavaṇṇanā – cārikaṃ caramānoti nibaddhacārikaṃ caramāno. Tadā kira satthā dasasahassacakkavāḷe ñāṇajālaṃ pattharitvā lokaṃ volokayamāno pāvānagaravāsino mallarājāno disvā ime rājāno mayhaṃ sabbaññutaññāṇajālassa anto paññāyanti, kiṃ nu khoti āvajjanto ‘‘rājāno ekaṃ sandhāgāraṃ kāresuṃ, mayi gate maṅgalaṃ bhaṇāpessanti, ahaṃ tesaṃ maṅgalaṃ vatvā uyyojetvā ‘bhikkhusaṅghassa dhammakathaṃ kathehī’ti sāriputtaṃ vakkhāmi, sāriputto tīhi piṭakehi sammasitvā cuddasapañhādhikena pañhasahassena paṭimaṇḍetvā bhikkhusaṅghassa saṅgītisuttaṃ nāma kathessati, suttantaṃ āvajjetvā pañca bhikkhusatāni saha paṭisambhidāhi arahattaṃ pāpuṇissantī’’ti imamatthaṃ disvā cārikaṃ pakkanto. Tena vuttaṃ – ‘‘mallesu cārikaṃ caramāno’’ti.
296.如是我闻：此处所闻为僧团和合经。其中文献序分前段解释之义——「行脚者」者，行走之人也，乃行走而系于某行脚也。彼时据说尊者在十千诸轮王世界中展开智慧之网，观察世间，见此城中的统治者为玛拉国王，瞻察诸王，因见吾以无上智慧之网为光，自知必为其所敬，乃起念曰：“诸王当设一集会所，若往其中，将讲吉祥之法。我亦当以此吉祥而激励众生，令其为比库僧团宣说法语。”乃遣细行去往集会所。因故有言曰：“行走于玛拉国人间者。”
Ubbhatakanavasandhāgāravaṇṇanā伍跋塔咖新集会堂注释
§297
297.Ubbhatakanti tassa nāmaṃ, uccattā vā evaṃ vuttaṃ. Sandhāgāranti nagaramajjhe sandhāgārasālā. Samaṇena vāti ettha yasmā gharavatthupariggahakāleyeva devatā attano vasanaṭṭhānaṃ gaṇhanti. Tasmā devena vāti avatvā ‘‘samaṇena vā brāhmaṇena vā kenaci vā manussabhūtenā’’ti vuttaṃ. Yena bhagavā tenupasaṅkamiṃsūti bhagavato āgamanaṃ sutvā ‘‘amhehi gantvāpi na bhagavā ānīto, dūtaṃ pesetvāpi na pakkosāpito, sayameva pana mahābhikkhusaṅghaparivāro amhākaṃ vasanaṭṭhānaṃ sampatto, amhehi ca sandhāgārasālā kāritā, ettha mayaṃ dasabalaṃ ānetvā maṅgalaṃ bhaṇāpessāmā’’ti cintetvā upasaṅkamiṃsu.
297.集会所名曰乌跋陀堪提，亦称高阙。所谓集会所者，即城中之集会厅堂。因出家人于此时居屋处，从而诸天护持自身住处，谓“出家人或婆罗门，或他人类”为其宾客。尊者亦曾向彼时近侍者来至，闻尊者到来，谓：“虽我们前往迎迎，亦不得请福尊者入内，未遣之使者侍奉。但正以伟大比库僧团围护，此为我们所居住之处。且此集会厅由我族所建，今我等将致十力，宣讲吉祥之语。”遂思往诣尊者所。
§298
298.Yena sandhāgāraṃ tenupasaṅkamiṃsūti taṃ divasaṃ kira sandhāgāre cittakammaṃ niṭṭhapetvā aṭṭakā muttamattā honti, buddhā ca nāma araññajjhāsayā araññārāmā, antogāme vaseyyuṃ vā no vā. Tasmā bhagavato manaṃ jānitvāva paṭijaggissāmāti cintetvā te bhagavantaṃ upasaṅkamiṃsu. Idāni pana manaṃ labhitvā paṭijaggitukāmā yena sandhāgāraṃ tenupasaṅkamiṃsu . Sabbasantharinti yathā sabbaṃ santhataṃ hoti, evaṃ. Yena bhagavā tenupasaṅkamiṃsūti ettha pana te mallarājāno sandhāgāraṃ paṭijaggitvā nagaravīthiyopi sammajjāpetvā dhaje ussāpetvā gehadvāresu puṇṇaghaṭe ca kadaliyo ca ṭhapāpetvā sakalanagaraṃ dīpamālādīhi vippakiṇṇatārakaṃ viya katvā khīrapāyake dārake khīraṃ pāyyetha, dahare kumāre lahuṃ lahuṃ bhojāpetvā sayāpetha, uccāsaddaṃ mā karittha, ajja ekarattiṃ satthā antogāme vasissati, buddhā nāma appasaddakāmā hontīti bheriṃ carāpetvā sayaṃ daṇḍadīpikaṃ ādāya yena bhagavā tenupasaṅkamiṃsu.
298.谓彼日众人与尊者相会于集会所，府内诸事已礼毕，约为八刻时间。佛门之林，或处于内部林舍或外林。因知尊者心意，众人思欲侍奉尊者，故同往集会所。今念念俱具之意，遂往集会所。犹如事物皆限于整体，复如是。抵达时，玛拉诸王迎入集会所，导引至城街并修缮庄严，举旗扬光，门廊张设满盛罐与蕉叶，遍洒灯火辉煌，宛若山星灿烂。为幼童饮送乳糜，令幼儿啜食细软粥饭，吩咐勿发高声。是夜佛陀将仅居于内苑，名之为彼夜安静适所，佛陀欲夜间诸事静谧也。遂击鼓示意，携灯而迎尊者入内。
§299
299.Bhagavantaṃyeva purakkhatvāti bhagavantaṃ purato katvā. Tattha bhagavā bhikkhūnañceva upāsakānañca majjhe nisinno ativiya virocati, samantapāsādiko suvaṇṇavaṇṇo abhirūpo dassanīyo. Purimakāyato suvaṇṇavaṇṇā rasmi uṭṭhahitvā asītihatthaṃ ṭhānaṃ gaṇhāti. Pacchimakāyato. Dakkhiṇahatthato. Vāmahatthato suvaṇṇavaṇṇā rasmi uṭṭhahitvā asītihatthaṃ ṭhānaṃ gaṇhāti. Upari kesantato paṭṭhāya sabbakesāvaṭṭehi moragīvavaṇṇā rasmi uṭṭhahitvā gaganatale asītihatthaṃ ṭhānaṃ gaṇhāti. Heṭṭhā pādatalehi pavāḷavaṇṇā rasmi uṭṭhahitvā ghanapathaviyaṃ asītihatthaṃ ṭhānaṃ gaṇhāti. Evaṃ samantā asīti hatthamattaṃ ṭhānaṃ chabbaṇṇā buddharasmiyo vijjotamānā vipphandamānā vidhāvanti. Sabbe disābhāgā suvaṇṇacampakapupphehi vikiriyamānā viya suvaṇṇaghaṭato nikkhantasuvaṇṇarasadhārāhi siñcamānā viya pasāritasuvaṇṇapaṭaparikkhittā viya verambhavātasamuṭṭhitakiṃsukakaṇikārapupphacuṇṇasamākiṇṇā viya ca vippakāsanti.
299.谓尊者居先，意指尊者位于前首。尊者坐于诸比库及近事男女之间，光辉普照，遍被殿宇，呈现金色之相，容仪悦目，端庄殊胜。身体周围金光闪耀，放射长七肘之光明；其前、后、左右四方，皆放射金色光柱，长七肘，赭色如凤羽，映照天空。尊者下方足底，有珊瑚色光柱，长七肘，铺满坚实大地。如此四方金光环绕，长七肘，六色灿然散布佛陀光辉，漫洒四方。诸方位并以金色山茶花盛放，似金罐流泻金丝，像环绕于紫藤花蔓以及牵牛花簇，金光辉映，花色调和，远观宏华。
Bhagavatopi asītianubyañjanabyāmappabhādvattiṃsavaralakkhaṇasamujjalaṃ sarīraṃ samuggatatārakaṃ viya gaganatalaṃ, vikasitamiva padumavanaṃ , sabbapāliphullo viya yojanasatiko pāricchattako paṭipāṭiyā ṭhapitānaṃ dvattiṃsacandānaṃ dvattiṃsasūriyānaṃ dvattiṃsacakkavattirājānaṃ dvattiṃsadevarājānaṃ dvattiṃsamahābrahmānaṃ siriyā siriṃ abhibhavamānaṃ viya virocati. Parivāretvā nisinnā bhikkhūpi sabbeva appicchā santuṭṭhā pavivittā asaṃsaṭṭhā āraddhavīriyā vattāro vacanakkhamā codakā pāpagarahino sīlasampannā samādhisampannā paññāvimutti vimuttiñāṇadassanasampannā. Tehi parivārito bhagavā rattakambalaparikkhitto viya suvaṇṇakkhandho , rattapadumavanasaṇḍamajjhagatā viya suvaṇṇanāvā, pavāḷavedikāparikkhitto viya suvaṇṇapāsādo virocittha.
尊者身披金色袈裟，乃三十二相明相所显，光华皎洁，如天空宝星。其身躯阔大如盛开之莲花园，遍覆纯白莲花，长有数十里，周围丰茂。其身灿烂似三十二轮王、三十二天王、三十二大梵天，光辉照耀无量无边。坐 surrounded 围绕之比库众皆离嫌无染，心满意足，安静自在，奋发精进，言辞流利，戒行清净，定力坚固，智慧证悟，具足解脱见地。比库众围绕着尊者，如持夜襁褓之金团，如夜间莲花池中之金舟，如珊瑚坛之围绕，如金色庄严之宫殿。
Asītimahātherāpi naṃ meghavaṇṇaṃ paṃsukūlaṃ pārupitvā maṇivammavammitā viya mahānāgā parivārayiṃsu vantarāgā bhinnakilesā vijaṭitajaṭā chinnabandhanā kule vā gaṇe vā alaggā. Iti bhagavā sayaṃ vītarāgo vītarāgehi, vītadoso vītadosehi, vītamoho vītamohehi, nittaṇho nittaṇhehi, nikkileso nikkilesehi, sayaṃ buddho bahussutabuddhehi parivārito pattaparivāritaṃ viya kesaraṃ, kesaraparivāritā viya kaṇṇikā, aṭṭhanāgasahassaparivārito viya chaddanto nāgarājā, navutihaṃsasahassaparivārito viya dhataraṭṭho haṃsarājā, senaṅgaparivārito viya cakkavattirājā, marugaṇaparivārito viya sakko devarājā, brahmagaṇaparivārito viya hārito mahābrahmā, asamena buddhavesena aparimāṇena buddhavilāsena tassaṃ parisati nisinno pāveyyake malle bahudeva rattiṃ dhammiyā kathāya sandassetvā uyyojesi.
即使是年老大比库，亦披金色袈裟，如浑云色尘堆衣，佩戴宝玉装饰，犹如众大龙围绕，非扰乱俗尘，头发绺发洁净，无拘无束，不属于某家族氏族。由此可知，尊者自离欲无贪，无瞋灭恚，无痴无惑，远离执著远离烦恼，自己为觉悟者，常以多闻智慧围绕，如金色莲花般环绕；如千八龙王似之，周围散布强盛护卫；如九十鹤众鸟之围绕，如兵士围绕之王，或如众天神护持，如大梵天所围，尊者以无上清净佛光遍洒四方。其僧团众比库皆无欲无染，无嗔无恨，无痴无惑，也无著无染，自在安住精进不懈。此众围绕尊者，犹如夜间莲华池中之金团环聚，如石珊瑚坛所围绕，如珊瑚宝殿庄严。尊者与此众及多位天众夜宿玛拉城，夜中以法语教化众生，令大众欢喜踊跃。
Ettha ca dhammikathā nāma sandhāgāraanumodanappaṭisaṃyuttā pakiṇṇakakathā veditabbā. Tadā hi bhagavā ākāsagaṅgaṃ otārento viya pathavojaṃ ākaḍḍhanto viya mahājambuṃ matthake gahetvā cālento viya yojaniyamadhugaṇḍaṃ cakkayantena pīḷetvā madhupānaṃ pāyamāno viya ca pāveyyakānaṃ mallānaṃ hitasukhāvahaṃ pakiṇṇakakathaṃ kathesi.
这里所说的法义，即名为相会场所之处、赞叹而相应的零散讲说，应当有所了解。彼时世尊如同从天空河流中泛舟而下，似将大树上方攀援而行，踏着地面，像持有长棍似的，行走于中途之谷，目光周遍而困顿，犹如饮用蜂蜜汁液；如同保护麦谷的士兵，利益并安乐众多祗耆族人，宣说有益安乐的零散议论。
§300
300.Tuṇhībhūtaṃ tuṇhībhūtanti yaṃ yaṃ disaṃ anuviloketi, tattha tattha tuṇhībhūtameva. Anuviloketvāti maṃsacakkhunā dibbacakkhunāti dvīhi cakkhūhi tato tato viloketvā. Maṃsacakkhunā hi nesaṃ bahiddhā iriyāpathaṃ pariggahesi. Tattha ekabhikkhussāpi neva hatthakukkuccaṃ na pādakukkuccaṃ ahosi, na koci sīsamukkhipi, na kathaṃ kathesi, na niddāyanto nisīdi. Sabbepi tīhi sikkhāhi sikkhitā nivāte padīpasikhā viya niccalā nisīdiṃsu. Iti nesaṃ imaṃ iriyāpathaṃ maṃsacakkhunā pariggahesi. Ālokaṃ pana vaḍḍhayitvā dibbacakkhunā hadayarūpaṃ disvā abbhantaragataṃ sīlaṃ olokesi. So anekasatānaṃ bhikkhūnaṃ antokumbhiyaṃ jalamānaṃ padīpaṃ viya arahattupagaṃ sīlaṃ addasa. Āraddhavipassakā hi te bhikkhū. Iti nesaṃ sīlaṃ disvā ‘‘imepi bhikkhū mayhaṃ anucchavikā, ahampi imesaṃ anucchaviko’’ti cakkhutalesu nimittaṃ ṭhapetvā bhikkhusaṅghaṃ oloketvā āyasmantaṃ sāriputtaṃ āmantesi ‘‘piṭṭhi me āgilāyatī’’ti. Kasmā āgilāyati? Bhagavato hi chabbassāni mahāpadhānaṃ padahantassa mahantaṃ kāyadukkhaṃ ahosi. Athassa aparabhāge mahallakakāle piṭṭhivāto uppajji.
300.「独处」者，自观所行四方，所至处即独处也。所谓「自观」者，是用肉眼和天眼两种眼力观察各处。肉眼以此眼力观察时，于外界行路之径，则无一比库患有手足疼痛，无人掐头挠耳，亦无喋喋不休，或睡卧不起。诸比库俱具三学，安然如灭灯芯般安静端坐。由此用肉眼观察此行路之径。增进光明者，乃用天眼见心形之像，察视内心清净之性。比库众中，有众多百人以上比库，彼如灯明潜入水中，见戒具阿拉汉果境之光。此众皆精进勤慧善观者。见此戒法，即谓：「此等比库是我弟子，吾亦为其弟子。」遂以眼力建立记号，环顾比库众，招呼具寿长老沙利子：「我的后背发痒。」发痒何故？因世尊历六十余年行大精进，身有众多苦楚。后段时，恶风起于大寒季节。
Saṅghāṭiṃ paññāpetvāti sandhāgārassa kira ekapasse te rājāno kappiyamañcakaṃ paññapesuṃ ‘‘appeva nāma satthā nipajjeyyā’’ti. Satthāpi catūhi iriyāpathehi paribhuttaṃ imesaṃ mahapphalaṃ bhavissatīti tattha saṅghāṭiṃ paññāpetvā nipajji.
于集会处请求袈裟者，谓此集会场所，一度见诸王请求净衣，谓「世尊尚且在世，是非常可贵」；世尊亦被四路行路人围护，此属大益。于是请袈裟后，世尊就座。
Bhinnanigaṇṭhavatthuvaṇṇanā尼乾子分裂事注释
§301
301.Tassa kālaṅkiriyāyātiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ heṭṭhā vuttameva.
301.其时应推行的庄严仪轨等，如下所述悉依所说。
§302
302.Āmantesīti bhaṇḍanādivūpasamakaraṃ svākhyātaṃ dhammaṃ desetukāmo āmantesi.
302.「招呼」者，谓欲宣说释迦世尊已成所说之法，令众生镇静安心而招说。
Ekakavaṇṇanā一法类注释
§303
303.Tatthāti tasmiṃ dhamme. Saṅgāyitabbanti samaggehi gāyitabbaṃ, ekavacanehi aviruddhavacanehi bhaṇitabbaṃ. Na vivaditabbanti atthe vā byañjane vā vivādo na kātabbo. Eko dhammoti ekakadukatikādivasena bahudhā sāmaggirasaṃ dassetukāmo paṭhamaṃ tāva ‘‘eko dhammo’’ti āha. Sabbe sattāti kāmabhavādīsu saññābhavādīsu ekavokārabhavādīsu ca sabbabhavesu sabbe sattā. Āhāraṭṭhitikāti āhārato ṭhiti etesanti āhāraṭṭhitikā. Iti sabbasattānaṃ ṭhiti hetu āhāro nāma eko dhammo amhākaṃ satthārā yāthāvato ñatvā sammadakkhāto āvusoti dīpeti.
303.「彼处」谓该法范畴。所谓「和唱」者，指应与众和合歌唱，同声歌唱；以一一语，语义不相违背而说。不可有义理上或言辞上之争论。以「一法」表现多法，亦称以和合为先举，先宣称「一法」。一切众生，诸欲生者、诸于诸见生者、诸合生者，所有世间一切众生皆是。所谓「赖食而生」，即依赖食物而存；彼谓此皆赖食而存。故一切众生之存立因缘是食，唯我佛世尊深知此理，正觉而现教导，启示示现。
Nanu ca evaṃ sante yaṃ vuttaṃ ‘‘asaññasattā devā ahetukā anāhārā aphassakā’’tiādi, (vibha. 1017) taṃ vacanaṃ virujjhatīti, na virujjhati. Tesañhi jhānaṃ āhāro hoti. Evaṃ santepi ‘‘cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catuttha’’nti (saṃ. ni. 2.11) idampi virujjhatīti, idampi na virujjhati. Etasmiñhi sutte nippariyāyena āhāralakkhaṇāva dhammā āhārāti vuttā. Idha pana pariyāyena paccayo āhāroti vutto. Sabbadhammānañhi paccayo laddhuṃ vaṭṭati. So ca yaṃ yaṃ phalaṃ janeti, taṃ taṃ āharati nāma, tasmā āhāroti vuccati. Tenevāha ‘‘avijjampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko ca, bhikkhave, avijjāya āhāro? Pañcanīvaraṇātissa vacanīyaṃ. Pañcanīvaraṇepāhaṃ, bhikkhave, sāhāre vadāmi, no anāhāre. Ko ca, bhikkhave, pañcannaṃ nīvaraṇānaṃ āhāro? Ayonisomanasikārotissa vacanīya’’nti (a. ni. 10.61). Ayaṃ idha adhippeto.
难道已说过的那句“无智之境天人因无因缘、无食无触”诸语，（详见《梵网》1017条），此语即因堕无智而灭？并非如此。因为那禅定中仍有食。即使如此，《戒经》中说：“比库，众生和不灭的存有中有四种食。何谓四？一为粗重的食，二为微细的食，三为触觉，四为心的意向，第五为识。”（详见《增支部》2.11条），这句话若因堕无智而灭，也不成立。此经段中“食”一词以同义反复的方式描述食的性质而称为“食”。但又有说法将“因缘”称为食。诸法因缘而生，故因缘即食。世尊曾说：“比库，我说的食是有无明作依，不是无食。何为依于无明之食？应说依五盖。五盖都是食，是依，不是无食。何为五盖的食？即不正思维所成。”（详见《增支部》10.61）此义于此处为上尊。
Etasmiñhi paccayāhāre gahite pariyāyāhāropi nippariyāyāhāropi sabbo gahitova hoti. Tattha asaññabhave paccayāhāro labbhati. Anuppanne hi buddhe titthāyatane pabbajitā vāyokasiṇe parikammaṃ katvā catutthajjhānaṃ nibbattetvā tato vuṭṭhāya dhī cittaṃ, dhibbatetaṃ cittaṃ cittassa nāma abhāvoyeva sādhu, cittañhi nissāyeva vadhabandhādipaccayaṃ dukkhaṃ uppajjati. Citte asati natthetanti khantiṃ ruciṃ uppādetvā aparihīnajjhānā kālaṅkatvā asaññabhave nibbattanti. Yo yassa iriyāpatho manussaloke paṇihito ahosi, so tena iriyāpathena nibbattitvā pañca kappasatāni ṭhito vā nisinno vā nipanno vā hoti. Evarūpānampi sattānaṃ paccayāhāro labbhati. Te hi yaṃ jhānaṃ bhāvetvā nibbattā, tadeva nesaṃ paccayo hoti. Yathā jiyāvegena khittasaro yāva jiyāvego atthi, tāva gacchati, evaṃ yāva jhānapaccayo atthi, tāva tiṭṭhanti. Tasmiṃ niṭṭhite khīṇavego saro viya patanti. Ye pana te nerayikā neva uṭṭhānaphalūpajīvī na puññaphalūpajīvīti vuttā, tesaṃ ko āhāroti ? Tesaṃ kammameva āhāro. Kiṃ pañca āhārā atthīti ce. Pañca, na pañcāti idaṃ na vattabbaṃ. Nanu paccayo āhāroti vuttametaṃ. Tasmā yena kammena te niraye nibbattā, tadeva tesaṃ ṭhitipaccayattā āhāro hoti. Yaṃ sandhāya idaṃ vuttaṃ ‘‘na ca tāva kālaṅkaroti, yāva na taṃ pāpakammaṃ byantī hotī’’ti (ma. ni. 3.250).
于此因食中，既有同义反复之食，也有因缘层叠生之食，皆为“食”。在无智状态得食为因食。在未证佛者中，有外道修习禁戒时至第四禅而入灭后起，心智能坚定，此心名为无为定心。正是依此心及其识，种种苦因生起。于心灭时，兴起调伏忍受清净乐的禅那，称为无智中生的禅定。凡于人间修行止息五根行为道者，即使入定停滞达五百年或久坐不起亦然。诸众生亦然，依禅定得食，修此禅定而灭为其因。比方如流泉断流前尚有水流，止住时水无余。迄此止得无余。若将地狱众生谓无所起死果者，谈何食？此为业果食。若言五食何义？五食不应数为五。已说因缘即是食。故业力引动众生于地狱生灭，便是其存住因缘之食。此言对应：“未令恶业成熟，恶业不生污秽”，详见《中部》3.250条。
Kabaḷīkāraṃ āhāraṃ ārabbha cettha vivādo na kātabbo. Mukhe uppanno kheḷopi hi tesaṃ āhārakiccaṃ sādheti. Kheḷopi hi niraye dukkhavedaniyo hutvā paccayo hoti, sagge sukhavedaniyo. Iti kāmabhave nippariyāyena cattāro āhārā. Rūpārūpabhavesu ṭhapetvā asaññaṃ sesānaṃ tayo. Asaññānañceva avasesānañca paccayāhāroti iminā āhārena ‘‘sabbe sattā āhāraṭṭhitikā’’ti etaṃ pañhaṃ kathetvā ‘‘ayaṃ kho āvuso’’ti evaṃ niyyātanampi ‘‘atthi kho āvuso’’ti puna uddharaṇampi akatvā ‘‘sabbe sattā saṅkhāraṭṭhitikā’’ti dutiyapañhaṃ vissajjesi.
由粗重食起争端无益。口中生游戏亦可满足食用之义。游戏若生于地狱则是苦受因，若在天界则为乐受因。欲界中以粗食为主，色无色界有的安住于无智及余无智中。此五食即食界。依此食，曰“诸众生以食为依。”此乃设问“何故”，答曰“此即比库尊者。”若立言“诸众生以行法为依”，则为第二设问解答。
Kasmā pana na niyyātesi na uddharittha? Tattha tattha niyyātiyamānepi uddhariyamānepi pariyāpuṇituṃ vācetuṃ dukkhaṃ hoti, tasmā dve ekābaddhe katvā vissajjesi. Imasmimpi vissajjane heṭṭhā vuttapaccayova attano phalassa saṅkharaṇato saṅkhāroti vutto. Iti heṭṭhā āhārapaccayo kathito, idha saṅkhārapaccayoti ayamettha heṭṭhimato viseso. ‘‘Heṭṭhā nippariyāyāhāro gahito, idha pariyāyāhāroti evaṃ gahite viseso pākaṭo bhaveyya, no ca gaṇhiṃsū’ti mahāsīvatthero āha. Indriyabaddhassapi hi anindriyabaddhassapi paccayo laddhuṃ vaṭṭati. Vinā paccayena dhammo nāma natthi. Tattha anindriyabaddhassa tiṇarukkhalatādino pathavīraso āporaso ca paccayo hoti. Deve avassante hi tiṇādīni milāyanti, vassante ca pana haritāni honti. Iti tesaṃ pathavīraso āporaso ca paccayo hoti. Indriyabaddhassa avijjā taṇhā kammaṃ āhāroti evamādayo paccayā, iti heṭṭhā paccayoyeva āhāroti kathito, idha saṅkhāroti. Ayamevettha viseso.
为何不能说“依”？即使逐一说出，筹划完整，说明皆苦。因而合取二句以解脱复杂。《大长部》有说“依也即是果，因是行。”此处“下层粗重食为占据，反义为上层安住”，乃大长老所教。依感官或非感官皆得因缘。无因则无法。非感官因有泥草树丛、土石水火等自然因缘。天众住处草木延长，雨季青草生长，故有自然因缘。感官果为无明、渴爱、业等依因。所说下层因即食界因缘，上层为行法因缘。此为区别所在。
Ayaṃkho, āvusoti āvuso amhākaṃ satthārā mahābodhimaṇḍe nisīditvā sayaṃ sabbaññutaññāṇena sacchikatvā ayaṃ ekadhammo desito. Tattha ekadhamme tumhehi sabbeheva saṅgāyitabbaṃ na vivaditabbaṃ. Yathayidaṃ brahmacariyanti yathā saṅgāyamānānaṃ tumhākaṃ idaṃ sāsanabrahmacariyaṃ addhaniyaṃ assa. Ekena hi bhikkhunā ‘‘atthi, kho āvuso, eko dhammo sammadakkhāto. Katamo eko dhammo? Sabbe sattā āhāraṭṭhitikā. Sabbe sattā saṅkhāraṭṭhitikā’’ti kathite tassa kathaṃ sutvā añño kathessati. Tassapi aññoti evaṃ paramparakathāniyamena idaṃ brahmacariyaṃ ciraṃ tiṭṭhamānaṃ sadevakassa lokassa atthāya hitāya bhavissatīti ekakavasena dhammasenāpati sāriputtatthero sāmaggirasaṃ dassesīti.
诸比库啊！诸尊者！你们导师于大觉地坐定，证得诸般全知，如实宣说此一法。你们皆应齐集此法，勿生争论。若依此修行佛法与你们同修相聚，即为不可缺失之正法。昔有圣比库言：“有一法正等正觉已宣说。何为一法？诸众生以食为依，诸众生以行为依。”听闻此语者，谁能异说？依传统传承，长久住于善世，利益众生。此言由法军大将军长老沙利弗等严正宣说。
Ekakavaṇṇanā niṭṭhitā. · 一法类注释完毕。
Dukavaṇṇanā二法类注释
§304
304. Iti ekakavasena sāmaggirasaṃ dassetvā idāni dukavasena dassetuṃ puna desanaṃ ārabhi. Tattha nāmarūpaduke nāmanti cattāro arūpino khandhā nibbānañca. Tattha cattāro khandhā nāmanaṭṭhena nāmaṃ. Nāmanaṭṭhenāti nāmakaraṇaṭṭhena. Yathā hi mahājanasammatattā mahāsammatassa ‘‘mahāsammato’’ti nāmaṃ ahosi, yathā mātāpitaro ‘‘ayaṃ tisso nāma hotu, phusso nāma hotū’’ti evaṃ puttassa kittimanāmaṃ karonti, yathā vā ‘‘dhammakathiko vinayadharo’’ti guṇato nāmaṃ āgacchati, na evaṃ vedanādīnaṃ. Vedanādayo hi mahāpathavīādayo viya attano nāmaṃ karontāva uppajjanti. Tesu uppannesu tesaṃ nāmaṃ uppannameva hoti. Na hi vedanaṃ uppannaṃ ‘‘tvaṃ vedanā nāma hohī’’ti, koci bhaṇati, na cassā yena kenaci kāraṇena nāmaggahaṇakiccaṃ atthi, yathā pathaviyā uppannāya ‘‘tvaṃ pathavī nāma hohī’’ti nāmaggahaṇakiccaṃ natthi, cakkavāḷasinerumhi candimasūriyanakkhattesu uppannesu ‘‘tvaṃ cakkavāḷaṃ nāma, tvaṃ nakkhattaṃ nāma hohī’’ti nāmaggahaṇakiccaṃ natthi, nāmaṃ uppannameva hoti, opapātikā paññatti nipatati, evaṃ vedanāya uppannāya ‘‘tvaṃ vedanā nāma hohī’’ti nāmaggahaṇakiccaṃ natthi, tāya uppannāya vedanāti nāmaṃ uppannameva hoti. Saññādīsupi eseva nayo atītepi hi vedanā vedanāyeva. Saññā. Saṅkhārā. Viññāṇaṃ viññāṇameva. Anāgatepi. Paccuppannepi. Nibbānaṃ pana sadāpi nibbānamevāti. Nāmanaṭṭhena nāmaṃ. Namanaṭṭhenāpi cettha cattāro khandhā nāmaṃ. Te hi ārammaṇābhimukhaṃ namanti. Nāmanaṭṭhena sabbampi nāmaṃ. Cattāro hi khandhā ārammaṇe aññamaññaṃ nāmenti , nibbānaṃ ārammaṇādhipatipaccayatāya attani anavajjadhamme nāmeti.
304. 如此，法军大将军以谐调问答示现现法，今欲稍作区别再宣说。名色中，诸根四无色行蕴及涅槃。此处四蕴谓名之所住，名谓名称。诸名称谓事物造称。譬如因大众认可而称“大众认可”，父母为子起名为“叁某”、“伏某”，或根据品性赋名“法师”、“律持”。若因感受而称名，则不然。感受如大地痛苦，虽感受生起，不有人称“你名为感受”，亦无起名事。若因眼界出现日、月、星而称名，则亦无名加诸。名称为设，故感受生时名称随起。信念、心行、识亦如是。即使过去、未来、现在亦同。涅槃却恒为涅槃。名是名称，因缘所起。故此四蕴皆称“名”。众生对境缘起相互起名，涅槃因缘于蕴诸缘而无瑕玷，故不堕非。
Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ, taṃ sabbampi ruppanaṭṭhena rūpaṃ. Tassa vitthārakathā visuddhimagge vuttanayeneva veditabbā.
色者是由四大及其四种根本大元素所依止而生。色法即由此产生，称为色。对此须依《净道》中的详细论释加以理解。
Avijjāti dukkhādīsu aññāṇaṃ. Ayampi vitthārato visuddhimagge kathitāyeva. Bhavataṇhāti bhavapatthanā. Yathāha ‘‘tattha katamā bhavataṇhā? Yo bhavesu bhavacchando’’tiādi (dha. sa. 1319).
无明是指对苦等诸法的无知。这一义义也在《净道》中有详细说明。所谓生渴，即对生有的执着与贪恋。如《法句经》第1319偈中所说：“何为生渴？谓欲生于诸有间者。”
Bhavadiṭṭhīti bhavo vuccati sassataṃ, sassatavasena uppajjanakadiṭṭhi. Sā ‘‘tattha katamā bhavadiṭṭhi? ‘Bhavissati attā ca loko cā’ti yā evarūpā diṭṭhi diṭṭhigata’’ntiādinā (dha. sa. 1320) nayena abhidhamme vitthāritā. Vibhavadiṭṭhīti vibhavo vuccati ucchedaṃ, ucchedavasena uppajjanakadiṭṭhi. Sāpi ‘‘tattha katamā vibhavadiṭṭhi? ‘Na bhavissati attā ca loko cā’ti (dha. sa. 285). Yā evarūpā diṭṭhi diṭṭhigata’’ntiādinā (dha. sa. 1321) nayena tattheva vitthāritā.
生见，即对生的见解，谓常存论，常有的生起见。《法句经》第1320偈如是说：“彼生见为何？谓我与国将存，此类见已成见。”阿毗达摩对此亦有详解。灭见，即灭的观点，谓断灭论，生起为断灭之见。《法句经》第285偈与1321偈皆言：“此灭见为何？谓我与国不复有。”对该见解亦按阿毗达摩详细阐述。
Ahirikanti ‘‘yaṃ na hirīyati hirīyitabbenā’’ti (dha. sa. 1328) evaṃ vitthāritā nillajjatā. Anottappanti ‘‘yaṃ na ottappati ottappitabbenā’’ti (dha. sa. 1329) evaṃ vitthārito abhāyanakaākāro.
无耻者谓“无应有的羞耻心”，即不知羞愧之人，如《法句经》第1328偈释义。无愧者谓“不应有的惭愧心缺失”，即不知恐惧羞惭者，如《法句经》第1329偈详释。其身形恶劣，无所畏惧。
Hirī ca ottappañcāti ‘‘yaṃ hirīyati hirīyitabbena, ottappati ottappitabbenā’’ti (dha. sa. 1330-31) evaṃ vitthāritāni hiriottappāni. Api cettha ajjhattasamuṭṭhānā hirī, bahiddhāsamuṭṭhānaṃ ottappaṃ. Attādhipateyyā hirī, lokādhipateyyaṃ ottappaṃ. Lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappaṃ. Vitthārakathā panettha sabbākārena visuddhimagge vuttā.
羞耻与惭愧五者中，“羞”谓应当存有的羞耻，‘惭’谓应当有的畏惧，如《法句经》第1330至1331偈般说明。此处乃内发起的羞耻，外现的惭愧。个人应承担的羞耻，天下共知的惭愧。羞耻多为避免羞辱之心，惭愧则含害怕之心。对此，《净道》以详说为准。
Dovacassatāti dukkhaṃ vaco etasmiṃ vippaṭikūlagāhimhi vipaccanīkasāte anādare puggaleti dubbaco, tassa kammaṃ dovacassaṃ, tassa bhāvo dovacassatā. Vitthārato panesā ‘‘tattha katamā dovacassatā? Sahadhammike vuccamāne dovacassāya’’nti (dha. sa. 1332) abhidhamme āgatā. Sā atthato saṅkhārakkhandho hoti. ‘‘Catunnañca khandhānaṃ etenākārena pavattānaṃ etaṃ adhivacana’’nti vadanti. Pāpamittatāti pāpā assaddhādayo puggalā etassa mittāti pāpamitto, tassa bhāvo pāpamittatā. Vitthārato panesā – ‘‘tattha katamā pāpamittatā? Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā. Yā tesaṃ sevanā nisevanā saṃsevanā bhajanā saṃbhajanā bhatti saṃbhatti taṃsampavaṅkatā’’ti (dha. sa. 1333) evaṃ āgatā. Sāpi atthato dovacassatā viya daṭṭhabbā.
恶语乃指诸不合宜之言，于相反不调和者以恶言伤害，被称为恶语，此为恶语之业，性格即恶语。详述已载《净道》：何为恶语？谓与同法者相称时用恶言。此处实为行蕴。恶友者谓恶行、不信、恶意之人，为恶伙伴，负有恶业，性即恶友。对其谓：“何为恶友？谓不信、不善、淫荡、无智者。与彼交往、亲近、聚合、共享、从事、共行，皆为恶道。”依此意义亦类比恶语之涵义。
Sovacassatā ca kalyāṇamittatā ca vuttappaṭipakkhanayena veditabbā. Ubhopi panetā idha lokiyalokuttaramissakā kathitā.
应当通过陈述善友和安眠这两者加以分别体认。二者皆有世间及出世间的美称可言。
Āpattikusalatāti ‘‘pañcapi āpattikkhandhā āpattiyo, sattapi āpattikkhandhā āpattiyo. Yā tāsaṃ āpattīnaṃ āpattikusalatā paññā pajānanā’’ti (dha. sa. 1336) evaṃ vutto āpattikusalabhāvo.
所谓防止过失的善业，是指“防止五种过失蕴的过失”，又是指“防止七种过失蕴的过失”。这些过失蕴的防止即是慧的体现。”（大品法句经注1336）如此所说的是防止过失的善业状态。
Āpattivuṭṭhānakusalatāti ‘‘yā tāhi āpattīhi vuṭṭhānakusalatā paññā pajānanā’’ti (dha. sa. 1337) evaṃ vuttā saha kammavācāya āpattīhi vuṭṭhānaparicchedajānanā paññā.
所谓由过失而起的善业，是指“对这些过失所起的善业是慧的体现。”（大品法句经注1337）如此说连同具体行为的言语，便是通过对过失起念的章节所产生的慧。
Samāpattikusalatāti ‘‘atthi savitakkasavicārā samāpatti, atthi avitakkavicāramattā samāpatti, atthi avitakkaavicārā samāpatti. Yā tāsaṃ samāpattīnaṃ kusalatā paññā pajānanā’’ti (dha. sa. 1338) evaṃ vuttā saha parikammena appanāparicchedajānanā paññā. Samāpattivuṭṭhānakusalatāti ‘‘yā tāhi samāpattīhi vuṭṭhānakusalatā paññā pajānanā’’ti (dha. sa. 1339) evaṃ vuttā yathāparicchinnasamayavaseneva samāpattito vuṭṭhānasamatthā ‘‘ettakaṃ gate sūriye uṭṭhahissāmī’’ti vuṭṭhānakālaparicchedakā paññā.
所谓专注善业，是指“有带念带观的专注，有无念有观的专注，有无念无观的专注。这些专注的善业即是慧的体现。”（大品法句经注1338）如此说连同对功用的安止章节所显慧。所谓由专注而起的善业，是指“对这些专注所起的善业是慧的体现。”（大品法句经注1339）如此所说，如同分类时间段专注而起的功用，能够起身，“太阳落时必当起身”这是起身时间分类的慧。
Dhātukusalatāti ‘‘aṭṭhārasa dhātuyo cakkhudhātu…pe… manoviññāṇadhātu. Yā tāsaṃ dhātūnaṃ kusalatā paññā pajānanā’’ti (dha. sa. 1340) evaṃ vuttā aṭṭhārasannaṃ dhātūnaṃ sabhāvaparicchedakā savanadhāraṇasammasanapaṭivedhapaññā. Manasikārakusalatāti ‘‘yā tāsaṃ dhātūnaṃ manasikārakusalatā paññā pajānanā’’ti (dha. sa. 1341) evaṃ vuttā tāsaṃyeva dhātūnaṃ sammasanapaṭivedhapaccavekkhaṇapaññā.
所谓界善业，是指“十八界：眼界等及意识界等。对这些界的善业即是慧的体现。”（大品法句经注1340）如此所说，十八界的性状分类、含摄、对持、观察之慧。所谓觉察善业，是指“对这些界的觉察善业即是慧的体现。”（大品法句经注1341）如此所说，对这些界的觉察反观察、成熟的慧。
Āyatanakusalatāti ‘‘dvādasāyatanāni cakkhāyatanaṃ…pe… dhammāyatanaṃ. Yā tesaṃ āyatanānaṃ āyatanakusalatā paññā pajānanā’’ti (dha. sa. 1342) evaṃ vuttā dvādasannaṃ āyatanānaṃ uggahamanasikārapajānanā paññā. Apica dhātukusalatāpi uggahamanasikārasavanasammasanapaṭivedhapaccavekkhaṇesu vattati manasikārakusalatāpi āyatanakusalatāpi. Ayaṃ panettha viseso, savanauggahapaccavekkhaṇā lokiyā, paṭivedho lokuttaro, sammasanamanasikārā lokiyalokuttaramissakā. Paṭiccasamuppādakusalatāti ‘‘avijjāpaccayā saṅkhārā…pe… samudayo hotīti yā tattha paññā pajānanā’’ti (dha. sa. 1343) evaṃ vuttā dvādasannaṃ paccayākārānaṃ uggahādivasena pavattā paññā.
所谓处善业，是指“十二处：眼处等及法处。对这些处的处善业即是慧的体现。”（大品法句经注1342）如此所说，十二处的起摄觉察之慧。且界善业亦在于起摄觉察、对持观察等，觉察善业亦为处善业。此处有所区别：有关听觉的起摄观察是属于世间，相对观察是出世间，成熟觉察带念觉察是世间及出世间兼具。所谓缘起功德善业，是指“无明为因形成行……如此因缘发动，即是慧的体现。”（大品法句经注1343）如此所说，十二因缘的起摄等如实运转之慧。
Ṭhānakusalatāti ‘‘ye ye dhammā yesaṃ yesaṃ dhammānaṃ hetupaccayā uppādāya taṃ taṃ ṭhānanti yā tattha paññā pajānanā’’ti (dha. sa. 1344) evaṃ vuttā ‘‘cakkhuṃ vatthuṃ katvā rūpaṃ ārammaṇaṃ katvā uppannassa cakkhuviññāṇassa cakkhurūpaṃ (dha. sa. aṭṭha. 1344) ṭhānañceva kāraṇañcā’’ti evaṃ ṭhānaparicchindanasamatthā paññā. Aṭṭhānakusalatāti ‘‘ye ye dhammā yesaṃ yesaṃ dhammānaṃ na hetū na paccayā uppādāya taṃ taṃ aṭṭhānanti yā tattha paññā pajānanā’’ti (dha. sa. 1345) evaṃ vuttā ‘‘cakkhuṃ vatthuṃ katvā rūpaṃ ārammaṇaṃ katvā sotaviññāṇādīni nuppajjanti, tasmā tesaṃ cakkhurūpaṃ na ṭhānaṃ na kāraṇa’’nti evaṃ aṭṭhānaparicchindanasamatthā paññā apica etasmiṃ duke ‘‘kittāvatā pana, bhante, ṭhānāṭhānakusalo bhikkhūti alaṃ vacanāyāti. Idhānanda, bhikkhu aṭṭhānametaṃ anavakāso, yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, netaṃ ṭhānaṃ vijjatīti pajānāti. Ṭhānañca kho etaṃ vijjati, yaṃ puthujjano kañci saṅkhāraṃ niccato upagaccheyyā’’ti (ma. ni. 3.127) imināpi suttena attho veditabbo.
所谓“处所善巧”，是指诸法中无论哪些法，由于依赖因缘而起，便立为各自的“处所”，智者由此生起觉知。经中亦言“眼为处所，色为境，已生眼识因缘眼与色”，由此可知“处所”是因缘所构成。由此析其含义，即是明了处所种种的道理。又所谓“处所不善巧”，即是无因缘、不依缘起而起的法则，不被视为“处所”。经中言“眼为处所，色为境，识等无所生”，故其眼与色不为处所。再者，有说法称：尊者，此处所谓“处所善巧比库”是不确切的。具足正见之人若恒起某种行，便知非处所。不仅如此，还经中明示：处所即为凡夫凡行所至之处。须从此经理解旨意。
Ajjavanti gomuttavaṅkatā candavaṅkatā naṅgalakoṭivaṅkatāti tayo anajjavā. Ekacco hi bhikkhu paṭhamavaye ekavīsatiyā anesanāsu chasu ca agocaresu carati, majjhimapacchimavayesu lajjī kukkuccako sikkhākāmo hoti, ayaṃ gomuttavaṅkatā nāma. Eko paṭhamavayepi pacchimavayepi catupārisuddhisīlaṃ pūreti, lajjī kukkuccako sikkhākāmo hoti, majjhimavaye purimasadiso, ayaṃ candavaṅkatā nāma. Eko paṭhamavayepi majjhimavayepi catupārisuddhisīlaṃ pūreti, lajjī kukkuccako sikkhākāmo hoti, pacchimavaye purimasadiso ayaṃ naṅgalakoṭivaṅkatā nāma. Eko sabbametaṃ vaṅkataṃ pahāya tīsupi vayesu pesalo lajjī kukkuccako sikkhākāmo hoti. Tassa yo so ujubhāvo, idaṃ ajjavaṃ nāma. Abhidhammepi vuttaṃ – ‘‘tattha katamo ajjavo. Yā ajjavatā ajimhatā avaṅkatā akuṭilatā, ayaṃ vuccati ajjavo’’ti (dha. sa. 1346). Lajjavanti ‘‘tattha katamo lajjavo? Yo hirīyati hirīyitabbena hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ayaṃ vuccati lajjavo’’ti evaṃ vutto lajjībhāvo.
所谓“不弯曲、直率、坦白”，是指三种不弯曲的态度。一者，有些比库在初年二十一岁时，游行于六个禁地，表里不欺，严谨持戒，渴望修学，称为“不弯曲”。二者，有人在初年到中年之间，持守四念清净戒，羞愧悔恨，渴望修学，称为“弯曲”，与中年前类似。三者，有人在初年和中年间持守四念清净戒，羞愧悔恨，渴望修学，但表里不欺，称为“犁犁苦条（即又名）”。有人断舍后三者，纯洁无染，羞愧悔惧，渴望修学，其正直态度称为“坦直”。阿毗达摩亦云：“何为坦直者？即此坦直无伪、无歪曲者也。”羞愧者，指对应当畏惧之事起惭愧心，逃离恶不善法，此为羞愧。
Khantīti ‘‘tattha katamā khanti? Yā khanti khamanatā adhivāsanatā acaṇḍikkaṃ anassuropo attamanatā cittassā’’ti (dha. sa. 1348) evaṃ vuttā adhivāsanakhanti. Soraccanti ‘‘tattha katamaṃ soraccaṃ? Yo kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo. Idaṃ vuccati soraccaṃ. Sabbopi sīlasaṃvaro soracca’’nti (dha. sa. 1349) evaṃ vutto suratabhāvo.
所谓“忍耐”，经中释曰：“忍者，谓于忍受乃至尝试，不起怨恨、无有嗔恚，能自制心者。”由此称为忍耐。所谓“洁净”，经中云：“洁净者，移动身语意三根行时，无丝毫污秽，称此为洁净。诸善品皆在清净之内。”即是此洁净心态。
Sākhalyanti ‘‘tattha katamaṃ sākhalyaṃ? Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ pahāya yā sā vācā neḷā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti. Yā tattha saṇhavācatā sakhilavācatā apharusavācatā. Idaṃ vuccati sākhalya’’nti (dha. sa. 1350) evaṃ vutto sammodakamudukabhāvo. Paṭisanthāroti ayaṃ lokasannivāso āmisena dhammena cāti dvīhi chiddo, tassa taṃ chiddaṃ yathā na paññāyati, evaṃ pīṭhassa viya paccattharaṇena āmisena dhammena ca paṭisantharaṇaṃ. Abhidhammepi vuttaṃ ‘‘tattha katamo paṭisanthāro ? Āmisapaṭisanthāro ca dhammapaṭisanthāro ca. Idhekacco paṭisanthārako hoti āmisapaṭisanthārena vā dhammapaṭisanthārena vā. Ayaṃ vuccati paṭisanthāro’’ti (dha. sa. 1351). Ettha ca āmisena saṅgaho āmisapaṭisanthāro nāma. Taṃ karontena mātāpitūnaṃ bhikkhugatikassa veyyāvaccakarassa rañño corānañca aggaṃ aggahetvāpi dātuṃ vaṭṭati. Āmasitvā dinne hi rājāno ca corā ca anatthampi karonti jīvitakkhayampi pāpenti, anāmasitvā dinne attamanā honti. Coranāgavatthuādīni cettha vatthūni kathetabbāni. Tāni samantapāsādikāya vinayaṭṭhakathāyaṃ (pāci. aṭṭha. 185-7) vitthāritāni. Sakkaccaṃ uddesadānaṃ pāḷivaṇṇanā dhammakathākathananti evaṃ dhammena saṅgaho dhammapaṭisanthāro nāma.
所谓“谤恚”，释曰：“谤恚者，谓此恶语为暗黑如蛇蝎，尖厉刻毒，扰乱秩序，滋起瞋恚，破坏定力。若舍此恶语，而说悦耳、令人欢喜、柔和之语者，是谓谤恚。”所谓“护持”，即对世俗生活舍弃粗俗恶劣语句，摄护良善言语。阿毗达摩亦称“护持”分为护持戒律与护持法门。护持戒律者，即以护持戒律为主者。护持法门者，即护持正法教法者。为此护持诸者，诸如父母、比库团体、国王、盗贼等，皆以对法及戒的呵护为重要，虽乃盗贼及国王，有时亦损害自身，若无护持法令则岌岌可危。此诸事详解于《律注》中。确实应宣说、阐释诸法传承，称为法之护持。
Avihiṃsāti karuṇāpi karuṇāpubbabhāgopi. Vuttampi cetaṃ – ‘‘tattha katamā avihiṃsā? Yā sattesu karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti, ayaṃ vuccati avihiṃsā’’ti. Soceyyanti mettāya ca mettāpubbabhāgassa ca vasena sucibhāvo. Vuttampi cetaṃ – ‘‘tattha katamaṃ soceyyaṃ? Yā sattesu metti mettāyanā mettāyitattaṃ mettācetovimutti, idaṃ vuccati soceyya’’nti.
所谓“不杀生”，含慈悲心初期表现。又释曰：“何为不杀生？谓于众生起悲愍、慈爱之心，心离贪嗔，称为不杀生。”所谓“怜悯”，是指以慈爱慈悲为本怀，依此心生柔和清净状态，称为怜悯。又释曰：“何为怜悯？谓以慈爱为本，由慈悲之心得解脱之意，称为怜悯。”
Muṭṭhassaccanti sativippavāso, yathāha ‘‘tattha katamaṃ muṭṭhassaccaṃ? Yā asati ananussati appaṭissati assaraṇatā adhāraṇatā pilāpanatā sammussanatā, idaṃ vuccati muṭṭhassaccaṃ’’ (dha. sa. 1356). Asampajaññanti, ‘‘tattha katamaṃ asampajaññaṃ? Yaṃ aññāṇaṃ adassanaṃ avijjālaṅgī moho akusalamūla’’nti evaṃ vuttā avijjāyeva. Sati satiyeva. Sampajaññaṃ ñāṇaṃ.
所谓“诚实解脱”，是指心无虚妄之念，不忆念不实之事，不生拘束、不忧苦、不争竞，称为诚实解脱。所谓“无正念”，释曰：“何为无正念？谓无智慧、不见、无明、迷惑、不善之根本。”由此认知即是无明所起之境。因正念而得智慧、知见，此为有正念。
Indriyesu aguttadvāratāti ‘‘tattha katamā indriyesu aguttadvāratā? Idhekacco cakkhunā rūpaṃ disvā nimittaggāhī hotī’’tiādinā (dha. sa. 1352) nayena vitthārito indriyasaṃvarabhedo. Bhojane amattaññutāti ‘‘tattha katamā bhojane amattaññutā? Idhekacco appaṭisaṅkhā ayoniso āhāraṃ āhāreti davāya madāya maṇḍanāya vibhūsanāya. Yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane’’ti evaṃ āgato bhojane amattaññubhāvo. Anantaraduko vuttappaṭipakkhanayena veditabbo.
关于根门中不善于守护的问题，有论述说「何为根门中不善于守护？此中有些人眼见色相时，便习于执着缘相」等语，此理则以此方式广泛释说，是指感官守护的破坏。关于饮食过量问题，有言说「何为饮食过量？此中有人不善审察，缺乏理智地取食，导致饮醉、骄傲、华饰。对这些不满足的过量即是不善审察的饮食」；如是，饮食过量的现象就呈现出了。此理应通过前后反复陈述加以了解。
Paṭisaṅkhānabalanti ‘‘tattha katamaṃ paṭisaṅkhānabalaṃ? Yā paññā pajānanā’’ti evaṃ vitthāritaṃ appaṭisaṅkhāya akampanañāṇaṃ. Bhāvanābalanti bhāventassa uppannaṃ balaṃ. Atthato vīriyasambojjhaṅgasīsena satta bojjhaṅgā honti. Vuttampi cetaṃ – ‘‘tattha katamaṃ bhāvanābalaṃ? Yā kusalānaṃ dhammānaṃ āsevanā bhāvanā bahulīkammaṃ, idaṃ vuccati bhāvanābalaṃ. Sattabojjhaṅgā bhāvanābala’’nti.
所谓审察的力量，指的是「何为审察的力量？即由智慧而生的认知」；依此说明，不善审察即是认识稳定不动的智慧。所谓修习的力量，是指修习者由修行中生起的力量。严格来说，六种觉支中的精进觉支即是七觉支。经中亦云：「何为修习的力量？即勤于修习善法的修习多闻，此即称为修习的力量。七觉支即修习的力量。」
Satibalanti assatiyā akampanavasena satiyeva. Samādhibalanti uddhacce akampanavasena samādhiyeva. Samatho samādhi. Vipassanā paññā. Samathova taṃ ākāraṃ gahetvā puna pavattetabbassa samathassa nimittavasena samathanimittaṃ paggāhanimittepi eseva nayo. Paggāho vīriyaṃ. Avikkhepo ekaggatā. Imehi pana sati ca sampajaññañca paṭisaṅkhānabalañca bhāvanābalañca satibalañca samādhibalañca samatho ca vippassanā ca samathanimittañca paggāhanimittañca paggāho ca avikkhepo cāti chahi dukehi parato sīladiṭṭhisampadādukena ca lokiyalokuttaramissakā dhammā kathitā.
所谓念的力量，是指守护不动的念而已。所谓定的力量，是指守护不动的禅定。定即是禅定。观即是智慧。关于止定，当将其作为一种形态把握，待其复现时，则当以止定相摄持，止定之相亦是持相。持相即是精进。无动摇即是专注。以上六种力量中，念与正念、审察力、审察的力量、修习的力量、念的力量、定的力量，止及观及止定之相、持相，无有动摇。以上六力，外属戒、见善业处的苦，内属世间与世出世间的有为法，这是对这些法的论述。
Sīlavipattīti ‘‘tattha katamā sīlavipatti? Kāyiko vītikkamo…pe… sabbampi dussīlyaṃ sīlavipattī’’ti evaṃ vutto sīlavināsako asaṃvaro. Diṭṭhivipattīti ‘‘tattha katamā diṭṭhivipatti? Natthi dinnaṃ natthi yiṭṭha’’nti evaṃ āgatā sammādiṭṭhivināsikā micchādiṭṭhi.
所谓戒的失失，问「戒的失失是什么？谓身体戒的违犯……等等……以及一切不善行为均为戒的失失。」如是称述，是谓戒的破坏，无节制。所谓见的失失，问「见的失失是什么？谓无所得与无欲取。」由此显明毁灭正见的邪见行为。
Sīlasampadāti ‘‘tattha katamā sīlasampadā? Kāyiko avītikkamo’’ti evaṃ pubbe vuttasoraccameva sīlassa sampādanato paripūraṇato ‘‘sīlasampadā’’ti vuttaṃ. Ettha ca ‘‘sabbopi sīlasaṃvaro sīlasampadā’’ti idaṃ mānasikapariyādānatthaṃ vuttaṃ. Diṭṭhisampadāti ‘‘tattha katamā diṭṭhisampadā? Atthi dinnaṃ atthi yiṭṭhaṃ…pe… sacchikatvā pavedentīti yā evarūpā paññā pajānanā’’ti evaṃ āgataṃ diṭṭhipāripūribhūtaṃ ñāṇaṃ.
所谓戒的具足，问「何为戒的具足？谓身体戒无违犯」如此，先前所述的守护戒的完成与圆满即是戒的具足。在此还得解释「诸种戒的守护即是戒的具足」，此言为心理注意之事。所谓见的具足，问「何为见的具足？谓存在诸有所得，证成实相」等，如是所得的智慧认知即是具足的见。
Sīlavisuddhīti visuddhiṃ pāpetuṃ samatthaṃ sīlaṃ. Abhidhamme panāyaṃ ‘‘tattha katamā sīlavisuddhi? Kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo, ayaṃ vuccati sīlavisuddhī’’ti evaṃ vibhattā. Diṭṭhivisuddhīti visuddhiṃ pāpetuṃ samatthaṃ dassanaṃ. Abhidhamme panāyaṃ ‘‘tattha katamā diṭṭhivisuddhi? Kammassakatañāṇaṃ saccānulomikañāṇaṃ maggasamaṅgissañāṇaṃ phalasamaṅgissañāṇa’’nti evaṃ vuttā. Ettha ca tividhaṃ duccaritaṃ attanā katampi parena katampi sakaṃ nāma na hoti atthabhañjanato. Sucaritaṃ sakaṃ nāma atthajananatoti evaṃ jānanaṃ kammassakatañāṇaṃ nāma. Tasmiṃ ṭhatvā bahuṃ vaṭṭagāmikammaṃ āyūhitvā sukhato sukheneva arahattaṃ pattā gaṇanapathaṃ vītivattā. Vipassanāñāṇaṃ pana vacīsaccañca anulometi, paramatthasaccañca na vilometīti saccānulomikaṃ ñāṇanti vuttaṃ.
所谓戒的清净，是指能成就清净的戒。阿毗达摩中对此说：「何为戒的清净？谓身体戒无背离、语戒无背离及身语戒无背离，此即为戒的清净。」所谓见的清净，是指能成就清净的见解。阿毗达摩中对此说：「何为见的清净？谓作业知、真理应顺智、道果相应智。」此外，三种恶行，不论自作、他作或共作，均无功效，为破坏法益；善行则为生益之法。于此立足，经过诸多缠累行为而长寿，善乐而证阿拉汉果，圆满诸道，周而复始。关于般若智慧，言「观行智慧非谬，真实法理不谬」，意即为应顺真理的智慧。
‘‘Diṭṭhivisuddhi kho pana yathādiṭṭhissa ca padhāna’’nti ettha diṭṭhivisuddhīti ñāṇadassanaṃ kathitaṃ. Yathādiṭṭhissa ca padhānanti taṃsampayuttameva vīriyaṃ. Api ca purimapadena catumaggañāṇaṃ. Pacchimapadena taṃsampayuttaṃ vīriyaṃ. Abhidhamme pana ‘‘diṭṭhivisuddhi kho panāti yā paññā pajānanā amoho dhammavicayo sammādiṭṭhi. Yathādiṭṭhissa ca padhānanti yo cetasiko vīriyārambho sammāvāyāmo’’ti evaṃ ayaṃ duko vibhatto.
「所谓见净者，即是知见清净。」此处的见净，指的是知见与见解。所谓「如所依见的努力」，意即与该见相关的精进。前半句说的是四圣谛的知见，后半句说的是与其相应的努力。在阿毗达摩中，说「所谓见净，是指正见，乃无明消除、法理观察的智慧。所谓如所依见的努力，是指由心所发的精进，亦即正精进。」此处二义兼而有之，故称见净为二分法。
‘‘Saṃvego ca saṃvejanīyesu ṭhānesū’’ti ettha ‘‘saṃvegoti jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhaya’’nti evaṃ jātiādīni bhayato dassanañāṇaṃ. Saṃvejanīyaṃ ṭhānanti jātijarābyādhimaraṇaṃ. Etāni hi cattāri jāti dukkhā, jarā dukkhā, byādhi dukkho, maraṇaṃ dukkhanti evaṃ saṃveguppattikāraṇattā saṃvejanīyaṃ ṭhānanti vuttāni. Saṃviggassa ca yoniso padhānanti evaṃ saṃvegajātassa upāyapadhānaṃ. ‘‘Idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janetī’’ti evaṃ āgatavīriyassetaṃ adhivacanaṃ.
「感发力发生于感发处。」此处「感发」意指对生死之恐怖、老病之恐怖、疾苦之恐怖、死亡之威怖的恐惧。所谓感发处，即是对生死、老病、疾病、死亡这四种苦的恐惧。正因这四者是生死诸苦，所以令生感发力而生感受。对恐怖的根源，须正确依止对治之法。又说：「比库于此，对未生恶业不生欲心，发起精进。」这里所说的发起精进，即是对恐怖感发的正确依止。
Asantuṭṭhitā ca kusalesu dhammesūti yā kusalānaṃ dhammānaṃ bhāvanāya asantuṭṭhassa bhiyyokamyatā, tāya hi samaṅgībhūto puggalo sīlaṃ pūretvā jhānaṃ uppādeti. Jhānaṃ labhitvā vipassanaṃ ārabhati. Āraddhavipassako arahattaṃ agahetvā antarā vosānaṃ nāpajjati. Appaṭivānitā ca padhānasminti ‘‘kusalānaṃ dhammānaṃ bhāvanāya sakkaccakiriyatā sātaccakiriyatā aṭṭhitakiriyatā anolīnavuttitā anikkhittachandatā anikkhittadhuratā āsevanā bhāvanā bahulīkamma’’nti evaṃ vuttā rattindivaṃ cha koṭṭhāse katvā jāgariyānuyogavasena āraddhe padhānasmiṃ arahattaṃ apatvā anivattanatā.
「对善法未满足。」意即对善法之修习心有更深的希求。由此，他成为通达正道的贤者，于具足戒律之基础上生起禅定。得禅定后，生起观慧。若观慧生起并得阿拉汉果，不致于心生退转死入间。此谓对修习善法的努力，应具备有节制、有正时、坚定不移、不轻慢的特性。且多勤修善法，有昼夜时段之分别，常于睡眠间起修道。于是般涅槃不退转，已成无动摇之境。
Vijjāti tisso vijjā. Vimuttīti dve vimuttiyo, cittassa ca adhimutti, nibbānañca. Ettha ca aṭṭha samāpattiyo nīvaraṇādīhi suṭṭhu muttattā adhimutti nāma. Nibbānaṃ sabbasaṅkhatato muttattā vimuttīti veditabbaṃ.
「知见有三：」一、智慧，二、解脱（即二种解脱），三、心之上升，及涅槃。此中八种禅定成就，正确断除烦恼而获解脱，称为上升。涅槃则是断除一切所缘，究竟解脱，必当知此。
Khaye ñāṇanti kilesakkhayakare ariyamagge ñāṇaṃ. Anuppāde ñāṇanti paṭisandhivasena anuppādabhūte taṃtaṃmaggavajjhakilesānaṃ vā anuppādapariyosāne uppanne ariyaphale ñāṇaṃ. Tenevāha ‘‘khaye ñāṇanti maggasamaṅgissa ñāṇaṃ. Anuppāde ñāṇanti phalasamaṅgissa ñāṇa’’nti. Ime kho, āvusotiādi ekake vuttanayeneva yojetabbaṃ. Iti pañcatiṃsāya dukānaṃ vasena thero sāmaggirasaṃ dassesīti.
「灭尽知」，指断灭烦恼之道之知见。所谓「不生知」，指因续佛善法而不生烦恼之知见，亦即断灭烦恼的终极成果之知见。佛言：“灭尽知为同道之知，消除知为果证之知。”此乃合诸经所说简略相应之法。此即三十五苦节叙所摄长老的合论。
Dukavaṇṇanā niṭṭhitā. · 二法组的解释完毕。
Tikavaṇṇanā三法组的解释。
§305
305. Iti dukavasena sāmaggirasaṃ dassetvā idāni tikavasena dassetuṃ puna ārabhi. Tattha lubbhatīti lobho. Akusalañca taṃ mūlañca, akusalānaṃ vā mūlanti akusalamūlaṃ. Dussatīti doso. Muyhatīti moho. Tesaṃ paṭipakkhanayena alobhādayo veditabbā.
第305节。说尽苦处后，今复从贪欲的苦根开始说。贪为不善之根源，不善法则为不善根缘。瞋为恶毒，痴为迷闇。须明白这三毒之反面，即是无贪等诸善根。
Duṭṭhu caritāni, virūpāni vā caritānīti duccaritāni. Kāyena duccaritaṃ, kāyato vā pavattaṃ duccaritanti kāyaduccaritaṃ. Sesesupi eseva nayo. Suṭṭhu caritāni, sundarāni vā caritānīti sucaritāni. Dvepi cete tikā paṇṇattiyā vā kammapathehi vā kathetabbā. Paññattiyā tāva kāyadvāre paññattasikkhāpadassa vītikkamo kāyaduccaritaṃ. Avītikkamo kāyasucaritaṃ. Vacīdvāre paññattasikkhāpadassa vītikkamo vacīduccaritaṃ, avītikkamo vacīsucaritaṃ. Ubhayattha paññattassa sikkhāpadassa vītikkamova manoduccaritaṃ, avītikkamo manosucaritaṃ. Ayaṃ paṇṇattikathā. Pāṇātipātādayo pana tisso cetanā kāyadvārepi vacīdvārepi uppannā kāyaduccaritaṃ. Catasso musāvādādicetanā vacīduccaritaṃ. Abhijjhā byāpādo micchādiṭṭhīti tayo cetanāsampayuttadhammā manoduccaritaṃ. Pāṇātipātādīhi viramantassa uppannā tisso cetanāpi viratiyopi kāyasucaritaṃ. Musāvādādīhi viramantassa catasso cetanāpi viratiyopi vacīsucaritaṃ. Anabhijjhā abyāpādo sammādiṭṭhīti tayo cetanāsampayuttadhammā manosucaritanti ayaṃ kammapathakathā.
恶劣的行为或丑陋的行为即为恶行。以身体现的恶行，或身上发生的恶行为，称为身恶行。余下诸者亦复如是。善行或美好之行为即为善行。如前所说，有二种应以教律分类或业道分类而言。若说分类，则已违当天门的戒律为身恶行，未违犯者则为身善行。若以语门戒律分类，违犯者为语恶行，不违犯者为语善行。两门之戒律违犯者谓心恶行，不违犯者谓心善行。此即分类法。至于杀生等三种意念，无论身门语门生起皆为身恶行。妄语等四种意念为语恶行。嫉妒、嗔恨、邪见所伴之三种意念为心恶行。止杀生等意念生起者，即使有三意念也为身善行；止妄语等意念生起者，即使有四意念亦为语善行。不嫉妒、不嗔恨、正见三种所伴意念为心善行。此即业道的说法。
Kāmapaṭisaṃyutto vitakko kāmavitakko. Byāpādapaṭisaṃyutto vitakko byāpādavitakko. Vihiṃsāpaṭisaṃyutto vitakko vihiṃsāvitakko. Tesu dve sattesupi saṅkhāresupi uppajjanti. Kāmavitakko hi piye manāpe satte vā saṅkhāre vā vitakkentassa uppajjati. Byāpādavitakko appiye amanāpe satte vā saṅkhāre vā kujjhitvā olokanakālato paṭṭhāya yāva vināsanā uppajjati. Vihiṃsāvitakko saṅkhāresu nuppajjati. Saṅkhāro hi dukkhāpetabbo nāma natthi. Ime sattā haññantu vā ucchijjantu vā vinassantu vā mā vā ahesunti cintanakāle pana sattesu uppajjati.
与欲相关的意念称为欲意念。与嗔恨相关的意念称为嗔恨意念。与伤害相关的意念称为伤害意念。这三种意念乃二七法及行蕴中生起。欲意念生于喜爱和称意的二七法或行蕴中。嗔恨意念生于厌恶和不称意的二七法或行蕴，在观时排斥它而着眼，致至消亡。伤害意念不生于行蕴中。行蕴须当令受苦。此三种意念在思维时必生于诸法中，无论其被毁坏、毁损或消灭，它们都不会消失。
Nekkhammapaṭisaṃyutto vitakko nekkhammavitakko. So asubhapubbabhāge kāmāvacaro hoti. Asubhajjhāne rūpāvacaro. Taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. Abyāpādapaṭisaṃyutto vitakko abyāpādavitakko. So mettāpubbabhāge kāmāvacaro hoti. Mettājhāne rūpāvacaro. Taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. Avihiṃsāpaṭisaṃyutto vitakko avihiṃsāvitakko. So karuṇāpubbabhāge kāmāvacaro. Karuṇājhāne rūpāvacaro. Taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. Yadā alobho sīsaṃ hoti, tadā itare dve tadanvāyikā bhavanti. Yadā mettā sīsaṃ hoti, tadā itare dve tadanvāyikā bhavanti. Yadā karuṇā sīsaṃ hoti, tadā itare dve tadanvāyikā bhavantīti. Kāmasaṅkappādayo vuttanayeneva veditabbā. Desanāmattameva hetaṃ. Atthato pana kāmavitakkādīnañca kāmasaṅkappādīnañca nānākaraṇaṃ natthi.
与出离相关的意念称为出离意念。此意念初时属于非善相段落之欲行。于非善观中属于色法行为。以此禅为基础，行蕴生起时即脱俗出世。与无嗔相关的意念称为无嗔意念。此意念属于慈之初段欲行。于慈禅中属于色法行为。以此禅为基础，行蕴生起时即脱俗出世。与无害相关的意念称为无害意念。此意念属于悲之初段欲行。于悲禅中属于色法行为。以此禅为基础，行蕴生起时即脱俗出世。当无贪为首时，其他两者随之生起；当慈为首时，其他两者亦随之生起；当悲为首时，其他两者亦随之生起。此即欲根本念的阐述。于开示中此为因。就意义而说，欲意念等无有差别。
Kāmapaṭisaṃyuttā saññā kāmasaññā. Byāpādapaṭisaṃyuttā saññā byāpādasaññā. Vihiṃsāpaṭisaṃyuttā saññā vihiṃsāsaññā. Tāsampi kāmavitakkādīnaṃ viya uppajjanākāro veditabbo. Taṃsampayuttāyeva hi etā. Nekkhammasaññādayopi nekkhammavitakkādisampayuttāyeva. Tasmā tāsampi tatheva kāmāvacarādibhāvo veditabbo.
与欲相应的想念称为欲相想。与嗔恨相应的想念称为嗔恨相想。与伤害相应的想念称为伤害相想。此三者当如欲意念等般，须知其产生方及现象。此三亦同于出离相想等与禅那意念相应之情形故。故欲行为等应知其如出离欲行为等的根本本性。
Kāmadhātuādīsu ‘‘kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo. Ayaṃ vuccati kāmadhātu. Sabbepi akusalā dhammā kāmadhātū’’ti ayaṃ kāmadhātu. ‘‘Byāpādapaṭisaṃyutto takko vitakko micchāsaṅkappo. Ayaṃ vuccati byāpādadhātu. Dasasu āghātavatthūsu cittassa āghāto paṭighāto anattamanatā cittassā’’ti ayaṃ byāpādadhātu. ‘‘Vihiṃsā paṭisaṃyutto takko vitakko micchāsaṅkappo. Ayaṃ vuccati vihiṃsādhātu. Idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā rajjuyā vā aññataraññatarena vā satte viheṭhetī’’ti ayaṃ vihiṃsādhātu. Tattha dve kathā sabbasaṅgāhikā ca asambhinnā ca. Tattha kāmadhātuyā gahitāya itarā dve gahitāva honti, tato pana nīharitvā ayaṃ byāpādadhātu ayaṃ vihiṃsādhātūti dassetīti ayaṃ sabbasaṅgāhikakathā nāma. Kāmadhātuṃ kathento pana bhagavā byāpādadhātuṃ byāpādadhātuṭṭhāne , vihiṃsādhātuṃ vihiṃsādhātuṭṭhāne ṭhapetvā avasesaṃ kāmadhātu nāmāti kathesīti ayaṃ asambhinnakathā nāma.
于欲界等中，与欲相应时，心所意念即为邪见思惟，即称欲界。诸浊恶法皆属于欲界。与嗔恨相应时，心所意念为邪见思惟，即称为嗔恨界。有说于十恶道中，心中感触遭受反感、对立心或无我境界心生。此谓嗔恨界。与伤害相应时，心所意念为邪见思惟，即称伤害界。有人用拳头、鞭梢、棒、针杵、绳索或其他工具，于行蕴中攻击他身。此谓伤害界。此有二种说法，一种乃整体相续不断。于欲界中，区分两部分；由此引出嗔恨界、伤害界之说，称为整体相续说。对欲界的论说，世尊于嗔恨界处立说嗔恨界，于伤害界处立说伤害界，余者仍属于欲界，此称不断裂说。
Nekkhammadhātuādīsu ‘‘nekkhammapaṭisaṃyutto takko vitakko sammāsaṅkappo. Ayaṃ vuccati nekkhammadhātu. Sabbepi kusalā dhammā nekkhammadhātū’’ti ayaṃ nekkhammadhātu. ‘‘Abyāpādapaṭisaṃyutto takko…pe… ayaṃ vuccati abyāpādadhātu. Yā sattesu metti…pe… mettācetovimuttī’’ti ayaṃ abyāpādadhātu. ‘‘Avihiṃsāpaṭisaṃyutto takko…pe… ayaṃ vuccati avihiṃsādhātu. Yā sattesu karuṇā…pe… karuṇācetovimuttī’’ti ayaṃ avihiṃsādhātu. Idhāpi vuttanayeneva dve kathā veditabbā.
于出离界等中，与出离相应时，心所意念即为善思惟，即称出离界。诸善法皆属于出离界。与无嗔相应时，心所意念为善思惟，即称为无嗔界。于诸法中彼此具慈意，称为慈意自由。此谓无嗔界。与无害相应时，心所意念为善思惟，即称无害界。于诸法中彼此具悲意，称为悲意自由。此谓无害界。此亦当依先前所说知两种说法。
Aparāpi tisso dhātuyoti aññāpi suññataṭṭhena tisso dhātuyo. Tāsu ‘‘tattha katamā kāmadhātu? Heṭṭhato avīcinirayaṃ pariyantaṃ karitvā’’ti evaṃ vitthārito kāmabhavo kāmadhātu nāma. ‘‘Heṭṭhato brahmalokaṃ pariyantaṃ karitvā ākāsānañcāyatanupage deve pariyantaṃ karitvā’’ti evaṃ vitthāritā pana rūpārūpabhavā itarā dve dhātuyo. Dhātuyā āgataṭṭhānamhi hi bhavena paricchinditabbā. Bhavassa āgataṭṭhāne dhātuyā paricchinditabbā. Idha bhavena paricchedo kathito. Rūpadhātuādīsu rūpārūpadhātuyo rūpārūpabhavāyeva. Nirodhadhātuyā nibbānaṃ kathitaṃ.
此外，所谓三种界还包括另一种依空而立的三种界。对此，详细解释如是：‘何为欲界？从下方到无间地狱为止的范围’。这样详述的欲界即指欲趣生起的界。又‘从下方到梵天界为止，再由天空及无色界，为天神所覆盖的范围’。如此详述的色、无色界则是另外两种界。界应当视为生起之处，生起之处以生为依止而被剖析。这里指以生为依止的剖析。由色界等生起的界即色无色界，均为色无色界生起。由灭界（止界）所指即涅槃。
Hīnādīsu hīnā dhātūti dvādasa akusalacittuppādā. Avasesā tebhūmakadhammā majjhimadhātu. Nava lokuttaradhammā paṇītadhātu.
所谓低等界者即低劣之界，是指十二种不善心所生。余者为地法，属中界。超越三界的九法，谓净法界。
Kāmataṇhāti pañcakāmaguṇiko rāgo. Rūpārūpabhavesu pana rāgo jhānanikantisassatadiṭṭhisahagato rāgo bhavavasena patthanā bhavataṇhā. Ucchedadiṭṭhisahagato rāgo vibhavataṇhā. Apica ṭhapetvā pacchimaṃ taṇhādvayaṃ sesataṇhā kāmataṇhā nāma. Yathāha ‘‘tattha katamā bhavataṇhā? Bhavadiṭṭhisahagato rāgo sārāgo cittassa sārāgo. Ayaṃ vuccati bhavataṇhā. Tattha katamā vibhavataṇhā? Ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo, ayaṃ vuccati vibhavataṇhā. Avasesā taṇhā kāmataṇhā’’ti. Puna kāmataṇhādīsu pañcakāmaguṇiko rāgo kāmataṇhā. Rūpārūpabhavesu chandarāgo itarā dve taṇhā. Abhidhamme panetā ‘‘kāmadhātupaṭisaṃyutto…pe… arūpadhātupaṭisaṃyutto’’ti evaṃ vitthāritā. Iminā vārena kiṃ dasseti? Sabbepi tebhūmakā dhammā rajanīyaṭṭhena taṇhāvatthukāti sabbataṇhā kāmataṇhāya pariyādiyitvā tato nīharitvā itarā dve taṇhā dasseti. Rūpataṇhādīsu rūpabhave chandarāgo rūpataṇhā. Arūpabhave chandarāgo arūpataṇhā. Ucchedadiṭṭhisahagato rāgo nirodhataṇhā.
欲爱者，为五欲界之染着炽爱。色无色界生起者之染着则伴随禅定及常存见，是生起之炽爱，名为生起渴爱。灭见相伴者的炽爱，名为灭渴爱。除却此二渴爱，剩下的渴爱称为欲渴爱。如是说：‘何为生起渴爱？即以生见相伴之炽爱，谓心之炽爱，名生起渴爱。何为灭渴爱？即以灭见相伴之炽爱，谓心之炽爱，名灭渴爱。余余渴爱归于欲渴爱。’再者，欲渴爱中有五个欲染特性。色无色生起中则有二种渴爱，分别为贪爱渴与其他两渴。阿毗达摩中以‘附属欲界…附属色界…附属无色界’如此分详。这里借此要说明，诸根、地法皆因欲渴作缘被覆，故总称诸渴爱为欲渴爱，之后从中析出另外二渴。色渴爱生于色界，色为爱；无色渴爱生于无色界，是为无色渴爱。灭见相伴渴爱则为断灭渴爱。
Saṃyojanattike vaṭṭasmiṃ saṃyojayanti bandhantīti saṃyojanāni. Sati rūpādibhede kāye diṭṭhi, vijjamānā vā kāye diṭṭhīti sakkāyadiṭṭhi. Vicinanto etāya kicchati, na sakkoti sanniṭṭhānaṃ kātunti vicikicchā. Sīlañca vatañca parāmasatīti sīlabbataparāmāso. Atthato pana ‘‘rūpaṃ attato samanupassatī’’tiādinā nayena āgatā vīsativatthukā diṭṭhi sakkāyadiṭṭhi nāma. ‘‘Satthari kaṅkhatī’’tiādinā nayena āgatā aṭṭhavatthukā vimati vicikicchā nāma. ‘‘Idhekacco sīlena suddhi vatena suddhi sīlabbatena suddhīti sīlaṃ parāmasati, vataṃ parāmasati, sīlabbataṃ parāmasati. Yā evarūpā diṭṭhi diṭṭhigata’’ntiādinā nayena āgato vipariyesaggāho sīlabbataparāmāso nāma.
束缚轮回者于轮回中相互拘缚，故称为结缚（束）。依于念，见依五根等分别论，有我见；思惟疑惑，即不能断谓缘所存处之见，即为怀疑。对戒、律、戒律者称为戒法怀疑。实理上，依“恒常自观色”等说成立的见，即为我见。依“师言疑”等说生起的疑，即为怀疑。又依“有人谓戒清净”等说，将戒、律、戒律说成清净者，谓之戒律怀疑。
Tayoāsavāti ettha cirapārivāsiyaṭṭhena vā āsavanaṭṭhena vā āsavā. Tattha ‘‘purimā, bhikkhave, koṭi na paññāyati avijjāya, ito pubbe avijjā nāhosi, atha pacchā samabhavī’’ti, ‘‘purimā , bhikkhave, koṭi na paññāyati bhavataṇhāya bhavadiṭṭhiyā, ito pubbe bhavadiṭṭhi nāhosi, atha pacchā samabhavī’’ti evaṃ tāva cirapārivāsiyaṭṭhena āsavā veditabbā. Cakkhuto rūpe savati āsavati sandati pavattati. Sotato sadde. Ghānato gandhe. Jivhāto rase. Kāyato phoṭṭhabbe. Manato dhamme savati āsavati sandati pavattatīti evaṃ āsavanaṭṭhena āsavāti veditabbā.
所谓三毒，就是长久环住之污染。此处所谓污染，即‘先前未成、后得成’之污染。譬如眼对色生起污染，耳对声生起污染，鼻对香生起污染，舌对味生起污染，身对触生起污染，意对法生起污染，即称之为污染。
Pāḷiyaṃ pana katthaci dve āsavā āgatā ‘‘diṭṭhadhammikā ca āsavā samparāyikā ca āsavā’’ti, katthaci ‘‘tayome, bhikkhave, āsavā. Kāmāsavo bhavāsavo avijjāsavo’’ti tayo. Abhidhamme teyeva diṭṭhāsavena saddhiṃ cattāro. Nibbedhikapariyāye ‘‘atthi, bhikkhave, āsavā nirayagāminiyā, atthi āsavā tiracchānayonigāminiyā, atthi āsavā pettivisayagāminiyā, atthi āsavā manussalokagāminiyā atthi āsavā devalokagāminiyā’’ti evaṃ pañca. Chakkanipāte āhuneyyasutte ‘‘atthi, bhikkhave, āsavā saṃvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā’’ti evaṃ cha. Sabbāsavapariyāye teyeva dassanāpahātabbehi saddhiṃ satta. Imasmiṃ pana saṅgītisutte tayo. Tattha ‘‘yo kāmesu kāmacchando’’ti evaṃ vutto pañcakāmaguṇiko rāgo kāmāsavo nāma. ‘‘Yo bhavesu bhavacchando’’ti evaṃ vutto sassatadiṭṭhisahagato rāgo, bhavavasena vā patthanā bhavāsavo nāma. ‘‘Dukkhe aññāṇa’’ntiādinā nayena āgatā avijjā avijjāsavo nāmāti. Kāmabhavādayo kāmadhātuādivasena vuttāyeva.
巴利文中有时划分两种污染，一称为‘见污染与执着污染’，有时又称为‘三种，欲污染、生死污染、无明污染’。在阿毗达摩中，将三种见污染合成四种。于除污经中则有五种污染，即地狱行等五。于杀生经中则有六种污染，即应制止等六。于除尽所有污染论中，将上述三种四种五种六种视为同一类，合为七种。这部经中则有三种污染：‘贪欲于欲界’称为欲污染；‘执着于存在相’称为生死污染；‘无知之分别’称为无明污染。前面皆由欲界诸生起说及其余文说明。
Kāmesanādīsu ‘‘tattha katamā kāmesanā? Yo kāmesu kāmacchando kāmajjhosānaṃ, ayaṃ vuccati kāmesanā’’ti evaṃ vutto kāmagavesanarāgo kāmesanā nāma. ‘‘Tattha katamā bhavesanā? Yo bhavesu bhavacchando bhavajjhosānaṃ, ayaṃ vuccati bhavesanā’’ti evaṃ vutto bhavagavesanarāgo bhavesanā nāma. ‘‘Tattha katamā brahmacariyesanā? Sassato lokoti vā…pe… neva hoti na nahoti tathāgato parammaraṇāti vā, yā evarūpā diṭṭhi diṭṭhigataṃ vipariyesaggāho , ayaṃ vuccati brahmacariyesanā’’ti evaṃ vuttā diṭṭhigatikasammatassa brahmacariyassa gavesanadiṭṭhi brahmacariyesanā nāma. Na kevalañca bhavarāgadiṭṭhiyova, tadekaṭṭhaṃ kammampi esanāyeva. Vuttañhetaṃ ‘‘tattha katamā kāmesanā? Kāmarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati kāmesanā. Tattha katamā bhavesanā? Bhavarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati bhavesanā. Tattha katamā brahmacariyesanā? Antaggāhikā diṭṭhi tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati brahmacariyesanā’’ti.
关于欲界等中，“何为欲界？”是指对欲乐生起渴爱、对欲界生起渴爱者，称为欲界。又“何为有界？”是指对有界生起渴爱者，称为有界。又“何为梵行界？”是指诸如常存世等的见解——无论是否存在如来的般涅槃，这样的见解或见逆，更换错误的见解，称为梵行界。这是认可见界的梵行中所探求的见解，名为梵行界。这里不仅仅是对有界渴爱的见解，同样其中也包含对业行的期待。有文说：“何为欲界？欲爱即此处唯一不善的身业、口业、意业，称为欲界。何为有界？有爱即此处唯一不善身口意业，称为有界。何为梵行界？即执有内在自我之见，此处亦是唯一不善身口意业，称为梵行界。”
Vidhāsu ‘‘kathaṃvidhaṃ sīlavantaṃ vadanti, kathaṃvidhaṃ paññavantaṃ vadantī’’tiādīsu (saṃ. ni. 1.95) ākārasaṇṭhānaṃ vidhā nāma. ‘‘Ekavidhena ñāṇavatthu duvidhena ñāṇavatthū’’tiādīsu (vibha. 751) koṭṭhāso. ‘‘Seyyohamasmīti vidhā’’tiādīsu (vibha. 920) māno vidhā nāma. Idha so adhippeto. Māno hi seyyādivasena vidahanato vidhāti vuccati. Seyyohamasmīti iminā seyyasadisahīnānaṃ vasena tayo mānā vuttā. Sadisahīnesupi eseva nayo.
此中于“如何称说有戒者？如何称说有慧者？”等，论说组成的章节名为“法”。又有“以一法成为慧处，以二法称为慧处”的章节。又有“我优胜此法”的章节称为“所尊”。这里所说“所尊”，即代表宝贵尊崇，也称为“所贵”。“所贵”由“所尊”“等同”“劣”等三种心态组成。不同心态之间，存在相似标准。
Ayañhi māno nāma seyyassa tividho, sadisassa tividho, hīnassa tividhoti navavidho hoti. Tattha ‘‘seyyassa seyyohamasmī’’ti māno rājūnañceva pabbajitānañca uppajjati.
此“所尊”三种：对尊者的“所尊”、对同类的“所尊”、对劣者的“所尊”，共为九种。这里“对尊者所尊”多生于王及出家人之间。
Rājā hi raṭṭhena vā dhanavāhanehi vā ‘‘ko mayā sadiso atthī’’ti etaṃ mānaṃ karoti . Pabbajitopi sīladhutaṅgādīhi ‘‘ko mayā sadiso atthī’’ti etaṃ mānaṃ karoti. ‘‘Seyyassa sadisohamasmī’’ti mānopi etesaṃyeva uppajjati. Rājā hi raṭṭhena vā dhanavāhanehi vā aññarājūhi saddhiṃ mayhaṃ kiṃ nānākaraṇanti etaṃ mānaṃ karoti. Pabbajitopi sīladhutaṅgādīhipi aññena bhikkhunā mayhaṃ kiṃ nānākaraṇanti etaṃ mānaṃ karoti. ‘‘Seyyassa hīnohamasmī’’ti mānopi etesaṃyeva uppajjati. Yassa hi rañño raṭṭhaṃ vā dhanavāhanādīni vā nātisampannāni honti, so mayhaṃ rājāti vohāramukhamattameva, kiṃ rājā nāma ahanti etaṃ mānaṃ karoti. Pabbajitopi appalābhasakkāro ahaṃ dhammakathiko bahussuto mahātheroti kathāmattakameva, kiṃ dhammakathiko nāmāhaṃ kiṃ bahussuto kiṃ mahāthero yassa me lābhasakkāro natthīti etaṃ mānaṃ karoti.
国王或执掌国政者，用“有谁与我相似”而生此所尊。出家人亦以持戒、修德等方面推演“有谁与我相似”的心态。对同类的“所尊”亦产生于此众中。国王因其势力及财富，与他国王相较，称“我比其他国王高明”。同样出家人间亦问“与他比库我何所不同”？这谓“对同类所尊”的心态。又对劣者的“所尊”，因对方国王及财富不丰，国王自认国王身份仅具表面功用，自问何谓国王。出家人中若缺乏利益支撑，虽多闻却语混乱，心生“我不是闻法辈”的自弃，谓之“对劣者所尊”。
‘‘Sadisassa seyyohamasmī’’ti mānādayo amaccādīnaṃ uppajjanti. Amacco vā hi raṭṭhiyo vā bhogayānavāhanādīhi ko mayā sadiso añño rājapuriso atthīti vā mayhaṃ aññehi saddhiṃ kiṃ nānākaraṇanti vā amaccoti nāmameva mayhaṃ, ghāsacchādanamattampi me natthi, kiṃ amacco nāmāhanti vā ete māne karoti.
“对同类所尊”之心态，也生于平民等人。平民无论是国民还是奴仆、财主、运输者，常以“谁与我相似？谁能与我共事？”等想法自尊，自生“对同类所尊”之心。
‘‘Hīnassa seyyohamasmī’’ti mānādayo dāsādīnaṃ uppajjanti. Dāso hi mātito vā pitito vā ko mayā sadiso añño dāso nāma atthi, aññe jīvituṃ asakkontā kucchihetu dāsā jātā, ahaṃ pana paveṇīāgatattā seyyoti vā paveṇīāgatabhāvena ubhatosuddhikadāsattena asukadāsena nāma saddhiṃ kiṃ mayhaṃ nānākaraṇanti vā kucchivasenāhaṃ dāsabya upagato, mātāpitukoṭiyā pana me dāsaṭṭhānaṃ natthi, kiṃ dāso nāma ahanti vā ete māne karoti. Yathā ca dāso, evaṃ pukkusacaṇḍālādayopi ete māne karontiyeva.
“对劣者所尊”之心态多出于奴仆等。奴仆被母或父养育，不同他人无法自存，因病弱贫弱被称奴仆，互相之间也常有不称悖逆。自己虽遭遇此境，亦有奴仆心态。奴仆之家不足以养育子嗣，奴仆中有无子女家庭者，常产生“奴仆”之自称。由此推及至清浊不定、贱秽盗贼等群体，也生此等“对劣者所尊”的心态。
Ettha ca seyyassa seyyohamasmīti, ca sadisassa sadisohamasmīti ca hīnassa hīnohamasmīti ca ime tayo mānā yāthāvamānā nāma arahattamaggavajjhā. Sesā cha mānā ayāthāvamānā nāma paṭhamamaggavajjhā.
此处“是卧”者，谓自称“我是此卧”；“是同行”者，谓自称“我是同类”；“是低下”者，谓自称“我是劣等”。这三种自我评价称为合适的自我衡量，名为通往阿拉汉果的根本道路。其余的自我评价则是不合适的自我衡量，名为次要道路。
Tayo addhāti tayo kālā. Atīto addhātiādīsu dvepariyāyā suttantapariyāyo ca abhidhammapariyāyo ca. Suttantapariyāyena paṭisandhito pubbe atīto addhā nāma. Cutito pacchā anāgato addhā nāma. Saha cutipaṭisandhīhi tadantaraṃ paccuppanno addhā nāma. Abhidhammapariyāyena tīsu khaṇesu bhaṅgato uddhaṃ atīto addhā nāma. Uppādato pubbe anāgatoaddhā nāma. Khaṇattaye paccuppanno addhā nāma. Atītādibhedo ca nāma ayaṃ dhammānaṃ hoti, na kālassa. Atītādibhede pana dhamme upādāya idha paramatthato avijjamānopi kālo teneva vohārena vuttoti veditabbo.
三者所谓「三时」，即三种时段。过去者，自过去算起；有二种说法，一为经文说，一为阿毗达摩说。经文释的三时包括：一为与先世相接续的过去；二为断去之后、未来时的未来；三为与断去与未来相接续，当前时的现在。阿毗达摩说将三时分为三刹那：已灭的过去，出生的过去；先生的未来，未生的未来；当前的现在。过去等三时乃属于法的分类，不属于时的真实。若从法而论上以过去等分，则即使真实无明存在，也可言此时存在，须以此种方式理解。
Tayo antāti tayo koṭṭhāsā. ‘‘Kāyabandhanassa anto jīratī’’tiādīsu (cūḷava. 278) hi antoyeva anto. ‘‘Esevanto dukkhassā’’tiādīsu (saṃ. ni. 2.51) parabhāgo anto. ‘‘Antamidaṃ, bhikkhave, jīvikāna’’nti (saṃ. ni. 3.80) ettha lāmakabhāvo anto. ‘‘Sakkāyo kho, āvuso, paṭhamo anto’’tiādīsu (a. ni. 6.61) koṭṭhāso anto. Idha koṭṭhāso adhippeto. Sakkāyoti pañcupādānakkhandhā. Sakkāyasamudayoti tesaṃ nibbattikā purimataṇhā. Sakkāyanirodhoti ubhinnaṃ appavattibhūtaṃ nibbānaṃ. Maggo pana nirodhādhigamassa upāyattā nirodhe gahite gahitovāti veditabbo.
三者所谓「三界」即三结界。譬如“身缚有终老”之类语（小部278）中，终乃终界。譬如“痛苦是缚”（增支部2.51）中，另一部分乃终界。又如“这终者，众生之生存也”（增三阿含3.80），总称终界为苦蔽部分。又如“身为初终”（中部6.61）等，载体为终界。结界为此处管理的范围。身为五蕴束。身蕴生起即为其原始取欲。身蕴灭则彼两者均已断绝，即为涅槃。圣道则为断灭得证之法，谓于断灭之道达到后，谓已深证或深证中。
Dukkhadukkhatāti dukkhabhūtā dukkhatā. Dukkhavedanāyetaṃ nāmaṃ. Saṅkhāradukkhatāti saṅkhārabhāvena dukkhatā. Adukkhamasukhāvedanāyetaṃ nāmaṃ. Sā hi saṅkhatattā uppādajarābhaṅgapīḷitā, tasmā aññadukkhasabhāvavirahato saṅkhāradukkhatāti vuttā. Vipariṇāmadukkhatāti vipariṇāme dukkhatā. Sukhavedanāyetaṃ nāmaṃ. Sukhassa hi vipariṇāme dukkhaṃ uppajjati, tasmā sukhaṃ vipariṇāmadukkhatāti vuttaṃ. Apica ṭhapetvā dukkhavedanaṃ sukhavedanañca sabbepi tebhūmakā dhammā ‘‘sabbe saṅkhārā dukkhā’’ti vacanato saṅkhāradukkhatāti veditabbā.
苦与非苦，谓“苦为实质苦”，“苦性苦”为苦受。谓此为苦受。蕴苦则谓以蕴为苦因。更有非苦非乐之受。缘聚故痛苦生、老、坏、苦所缠，故称蕴苦。由变化生之苦谓变化苦。谓此为乐受。因乐灭故苦生，故谓乐为变化苦。立苦非苦之分，二受皆归为三界中苦蕴故，《诸行无常苦》等语正体现此义，故名蕴苦。
Micchattaniyatoti micchāsabhāvo hutvā niyato. Niyatamicchādiṭṭhiyā saddhiṃ ānantariyakammassetaṃ nāmaṃ. Sammāsabhāve niyato sammattaniyato. Catunnaṃ ariyamaggānametaṃ nāmaṃ. Na niyatoti aniyato. Avasesānaṃ dhammānametaṃ nāmaṃ.
三者所谓“所定”，谓虽为邪执，然为固定不变。所谓“定邪见”，即持邪见而从事内外业。所谓“定真如”，谓为正见、如法、正当之定。佛教四圣谛即此义。所谓“不定”，谓非固定者。即为诸法中之余者总称。
Tayo tamāti ‘‘tamandhakāro sammoho avijjogho mahābhayo’’ti vacanato avijjā tamo nāma. Idha pana avijjāsīsena vicikicchā vuttā. Ārabbhāti āgamma. Kaṅkhatīti kaṅkhaṃ uppādeti. Vicikicchatīti vicinanto kicchaṃ āpajjati, sanniṭṭhātuṃ na sakkoti. Nādhimucchatīti tattha adhimucchituṃ na sakkoti. Na sampasīdatīti taṃ ārabbha pasādaṃ āropetuṃ na sakkoti.
三者所谓“暗”，即“无明、迷惑、愚痴，极大恐怖”之意。此处谓疑由无明引生。所谓“起”，即开始。所谓“疑”，即生疑虑。所谓“怀疑”，谓烦恼而求不成，不能现前。所谓“不释怀”，谓不除此惑。谓“释怀不成”，谓不能以安心继起安心。
Arakkheyyānīti na rakkhitabbāni. Tīsu dvāresu paccekaṃ rakkhaṇakiccaṃ natthi, sabbāni satiyā eva rakkhitānīti dīpeti. Natthi tathāgatassāti. ‘‘Idaṃ nāma me sahasā uppannaṃ kāyaduccaritaṃ, imāhaṃ yathā me paro na jānāti , tathā rakkhāmi, paṭicchādemī’’ti evaṃ rakkhitabbaṃ natthi tathāgatassa kāyaduccaritaṃ. Sesesupi eseva nayo. Kiṃ pana sesakhīṇāsavānaṃ kāyasamācārādayo aparisuddhāti? No aparisuddhā. Na pana tathāgatassa viya parisuddhā. Appassutakhīṇāsavo hi kiñcāpi lokavajjaṃ nāpajjati, paṇṇattiyaṃ pana akovidattā vihārakāraṃ kuṭikāraṃ sahagāraṃ sahaseyyanti evarūpā kāyadvāre āpattiyo āpajjati. Sañcarittaṃ padasodhammaṃ uttarichappañcavācaṃ bhūtārocananti evarūpā vacīdvāre āpattiyo āpajjati. Upanikkhittasādiyanavasena manodvāre rūpiyappaṭiggāhaṇāpattiṃ āpajjati, dhammasenāpatisadisassāpi hi khīṇāsavassa manodvāre saupārambhavasena manoduccaritaṃ uppajjati eva.
所谓不应被护者，并非应加保护的对象。世尊在三个门户之间，并无某种单独的护持之务，说明一切诸法皆由正念而得真实守护。并无如来身心行为需护持者。譬如这名为“我忽然生起身业不善”，我会如实护持，正如别人不知而我加持遮蔽，然这种应被保护的情形并不存在于如来身。其余亦依此理。再者，身业等法对于已断余结者并非不清净。实际上，余结未灭者虽然不生世俗恶行为，但由不精进愚钝之徒，所造妄语谬辩、筑舍聚居、共宿皆成败业，身业门中由此降生过失。口业门中，则多生妄语违制、离散兄弟等事。意业门中时常生起意取、煽动等恶行，甚至于教团长者同样因余结尚存，常生意业不善恶状。
Cātumavatthusmiñhi pañcahi bhikkhusatehi saddhiṃ sāriputtamoggallānānaṃ paṇāmitakāle tesaṃ atthāya cātumeyyakehi sakyehi bhagavati khamāpite thero bhagavatā ‘‘kinti te sāriputta ahosi mayā bhikkhusaṅghe paṇāmite’’ti puṭṭho ahaṃ parisāya abyattabhāvena satthārā paṇāmito. Ito dāni paṭṭhāya paraṃ na ovadissāmīti cittaṃ uppādetvā āha ‘‘evaṃ kho me, bhante, ahosi bhagavatā bhikkhusaṅgho paṇāmito, appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāraṃ anuyuttā viharissāmā’’ti.
在四处庄园中，与五百比库一同对沙利弗、摩诃迦罗等比库们行礼之时，他们四处僧侣向世尊请安，世尊问起：“沙利弗啊，你为何在僧团中供养礼敬者？”面对众人孤立无二之心态，世尊笑答说：“确实如此，我亲爱的，是佛陀所示的僧团被供养礼敬，现在佛陀亲近安住于真法安乐，我也将亲近共修真法安乐，与尊者们共行。”
Athassa tasmiṃ manoduccarite upārambhaṃ āropento satthā āha – ‘‘āgamehi tvaṃ, sāriputta na kho te, sāriputta, punapi evarūpaṃ cittaṃ uppādetabba’’nti. Evaṃ paraṃ na ovadissāmi nānusāsissāmīti vitakkitamattampi therassa manoduccaritaṃ nāma jātaṃ. Bhagavato pana ettakaṃ nāma natthi, anacchariyañcetaṃ. Sabbaññutaṃ pattassa duccaritaṃ na bhaveyya. Bodhisattabhūmiyaṃ ṭhitassa chabbassāni padhānaṃ anuyuñjantassāpi panassa nāhosi. Udaracchaviyā piṭṭhikaṇṭakaṃ allīnāya ‘‘kālaṅkato samaṇo gotamo’’ti devatānaṃ vimatiyā uppajjamānāyapi ‘‘siddhattha kasmā kilamasi? Sakkā bhoge ca bhuñjituṃ puññāni ca kātu’’nti mārena pāpimatā vuccamānassa ‘‘bhoge bhuñjissāmī’’ti vitakkamattampi nuppajjati. Atha naṃ māro bodhisattakāle chabbassāni buddhakāle ekaṃ vassaṃ anubandhitvā kiñci vajjaṃ apassitvā idaṃ vatvā pakkāmi –
于是，当比库心生不善念，发起内心动荡时，世尊告诫沙利弗：“以后你不可再起如是不善心念。”不过这也是仅止于劝诫，尚未入律。对世尊而言，这尚无过错。如来虽历经六十余劫，修习菩提道所至境界，却无内心不善行为。即使天地神魔诽谤称“那个被玷污的游方者果德玛，何故苦行？他岂可享乐且造福？”魔王也唯以思想念头缓慢响应。魔王于菩萨道六十年间乃至佛陀成道一年的共同期间，未曾见及佛陀有违法之处。于是世尊如此说罢，告辞而去。
‘‘Sattavassāni bhagavantaṃ, anubandhiṃ padāpadaṃ;
“七十年中，日日护持尊者世尊；
Otāraṃ nādhigacchissaṃ, sambuddhassa satīmato’’ti. (su. ni. 448);
我不曾远离觉者，常与他相随。”（增支部经文448页）
Apica aṭṭhārasannaṃ buddhadhammānaṃ vasenāpi bhagavato duccaritābhāvo veditabbo. Aṭṭhārasa buddhadhammā nāma natthi tathāgatassa kāyaduccaritaṃ, natthi vacīduccaritaṃ, natthi manoduccaritaṃ, atīte buddhassa appaṭihatañāṇaṃ, anāgate, paccuppanne buddhassa appaṭihatañāṇaṃ, sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti, sabbaṃ vacīkammaṃ, sabbaṃ manokammaṃ buddhassa bhagavato ñāṇānuparivatti, natthi chandassa hāni, natthi vīriyassa hāni, natthi satiyā hāni, natthi davā, natthi ravā, natthi calitaṃ natthi sahasā, natthi abyāvaṭo mano, natthi akusalacittanti.
此外，应知于十八种佛法时代中，世尊皆无不善行为存在。十八种佛法指：如来无身业恶，无语业恶，无意业恶；过去佛虽灭度，亦无不净智慧；未来、现在三世佛亦无不净智慧；佛之身、语、心业皆由智慧观察转化，无嗔恨，无疲怠，无忘失，无昼夜无睡眠，无急躁悔恨，无疑惑。
Kiñcanāti palibodhā. Rāgo kiñcananti rāgo uppajjamāno satte bandhati palibundhati tasmā kiñcananti vuccati. Itaresupi dvīsu eseva nayo.
此句中「Kiñcanā」为「小事」之意。所谓「贪」者，贪欲生起时使众生受缚又受缠绕，因此称之为「小事」。他处对此亦有二类同样做法。
Aggīti anudahanaṭṭhena aggi. Rāgaggīti rāgo uppajjamāno satte anudahati jhāpeti, tasmā aggīti vuccati. Itaresupi eseva nayo. Tattha vatthūni ekā daharabhikkhunī cittalapabbatavihāre uposathāgāraṃ gantvā dvārapālarūpakaṃ olokayamānā ṭhitā. Athassā anto rāgo uppanno. Sā teneva jhāyitvā kālamakāsi. Bhikkhuniyo gacchamānā ‘‘ayaṃ daharā ṭhitā, pakkosatha, na’’nti āhaṃsu. Ekā gantvā kasmā ṭhitāsīti hatthe gaṇhi. Gahitamattā parivattitvā papatā. Idaṃ tāva rāgassa anudahanatāya vatthu. Dosassa pana anudahanatāya manopadosikā devā. Mohassa anudahanatāya khiḍḍāpadosikā devā daṭṭhabbā. Mohavasena hi tāsaṃ satisammoso hoti. Tasmā khiḍḍāvasena āhārakālaṃ ativattitvā kālaṅkaronti.
「火」是燃烧之物，此处「贪火」是指贪欲生起时能焚烧、熄灭众生的心。因此称为「火」。他处亦有类似比喻。文中举一例说，一位年轻比库尼在静修之地念止安住观，行至戒日会所门口时起贪心，观照后便止息。比库尼们问她为何站立，她扶手旋转后跌倒。此是贪火熄灭力之事例。嗔火由心生嗔怒的天众代表。痴火则由心生痴迷的天众代表。因痴迷聚合，嗔火乃产生，他们超越食时，时常造恶恶口之语，皆因痴火之导致也。
Āhuneyyaggītiādīsu āhunaṃ vuccati sakkāro, āhunaṃ arahantīti āhuneyyā. Mātāpitaro hi puttānaṃ bahūpakāratāya āhunaṃ arahanti. Tesu vippaṭipajjamānā puttā nirayādīsu nibbattanti. Tasmā kiñcāpi mātāpitaro nānudahanti, anudahanassa pana paccayā honti. Iti anudahanaṭṭhena āhuneyyaggīti vuccanti. Svāyamattho mittavindakavatthunā dīpetabbo –
「可请火」等词汇中，「可请」是恭敬、尊敬之意，称为「诸阿拉汉的尊敬称呼」。父母因护子心切，对子女有极大关怀。若子女背离正道堕入地狱，父母亦不会恭敬之，正是因恭敬有因故而起。此谓「燃烧」之处即为因缘果报，故称「火」一类。自说者应以如实比喻予以说明，若有所说，如同举例。
Mittavindako hi mātarā ‘‘tāta, ajja uposathiko hutvā vihāre sabbarattiṃ dhammassavanaṃ suṇa, sahassaṃ te dassāmī’’ti vutto dhanalobhena uposathaṃ samādāya vihāraṃ gantvā idaṃ ṭhānaṃ akutobhayanti sallakkhetvā dhammāsanassa heṭṭhā nipanno sabbarattiṃ niddāyitvā gharaṃ agamāsi. Mātā pātova yāguṃ pacitvā upanāmesi. So sahassaṃ gahetvāva pivi. Athassa etadahosi – ‘‘dhanaṃ saṃharissāmī’’ti. So nāvāya samuddaṃ pakkhanditukāmo ahosi. Atha naṃ mātā ‘‘tāta, imasmiṃ kule cattālīsakoṭidhanaṃ atthi, alaṃ gamanenā’’ti nivāresi. So tassā vacanaṃ anādiyitvā gacchati eva. Mātā purato aṭṭhāsi. Atha naṃ kujjhitvā ‘‘ayaṃ mayhaṃ purato tiṭṭhatī’’ti pādena paharitvā patitaṃ antaraṃ katvā agamāsi.
比喻一母亲劝子说：「大儿，今日戒日，住持安住处，宜悉心听法，得千福。」子承财欲，持戒日到处看风景，安坐菩提座下假寐，归家时母亲备食招待。子自语：「先积财富。」想乘船渡海，母阻止云：「家有四十亿财富，不必远行。」子未理会，先行远去。母在船头站立，惹子愤怒，子以脚击母，母跌入水中。
Mātā uṭṭhahitvā ‘‘mādisāya mātari evarūpaṃ kammaṃ katvā gatassa te gataṭṭhāne sukhaṃ bhavissatīti evaṃsaññī nāma tvaṃ puttā’’ti āha. Tassa nāvaṃ āruyha gacchato sattame divase nāvā aṭṭhāsi. Atha te manussā ‘‘addhā ettha pāpapuriso atthi salākaṃ dethā’’ti āhaṃsu. Salākā diyyamānā tasseva tikkhattuṃ pāpuṇāti. Te tassa uḷumpaṃ datvā taṃ samudde pakkhipiṃsu. So ekaṃ dīpaṃ gantvā vimānapetīhi saddhiṃ sampattiṃ anubhavanto tāhi ‘‘purato purato mā agamāsī’’ti vuccamānopi taddiguṇaṃ taddiguṇaṃ sampattiṃ passanto anupubbena khuracakkadharaṃ ekaṃ addasa. Tassa taṃ cakkaṃ padumapupphaṃ viya upaṭṭhāsi. So taṃ āha – ‘‘ambho, idaṃ tayā piḷandhitaṃ padumaṃ mayhaṃ dehī’’ti. ‘‘Na idaṃ sāmi padumaṃ, khuracakkaṃ eta’’nti. So ‘‘vañcesi maṃ, tvaṃ kiṃ mayā padumaṃ adiṭṭhapubba’’nti vatvā tvaṃ lohitacandanaṃ vilimpitvā piḷandhanaṃ padumapupphaṃ mayhaṃ na dātukāmoti āha. So cintesi ‘‘ayampi mayā katasadisaṃ kammaṃ katvā tassa phalaṃ anubhavitukāmo’’ti. Atha naṃ ‘‘handa re’’ti vatvā tassa matthake cakkaṃ pakkhipi. Tena vuttaṃ –
母立起言：「子若复犯此事，往生处不安乐。」故子名为「如是恒忆之者」。行船第七日，有人说此船载有恶人，遂用矛刺穿船体，将船推入海中。子独自游到一岛，岛上住着天人，彼等富贵，子见财辉煌兴盛，称愿不往家。忽见车轮形宝物开来，似莲花，子言：「水，此乃我持守莲花宝身。」天人答：「非莲花，乃车轮。」子说：「你骗我，何以我所示莲花不肯给我？」天人答：「你出于贪念，我等不愿给你。」子心想：「此乃我所作之恶之报，感此果报。」因之，子以手抛车轮。此中说法如下。
‘‘Catubbhi aṭṭhajjhagamā, aṭṭhāhipi ca soḷasa;
「四八七行，八乘十六」——为接下文句。
Soḷasāhi ca bāttiṃsa, atricchaṃ cakkamāsado;
「十六加三十二」：此句含意为十六与三十二。
Icchāhatassa posassa, cakkaṃ bhamati matthake’’ti. (jā. 1.1.104).
欲望强盛的修习者，心轮盘即在头顶中心旋转。
Gahapatīti pana gehasāmiko vuccati. So mātugāmassa sayanavatthālaṅkārādianuppadānena bahūpakāro. Taṃ aticaranto mātugāmo nirayādīsu nibbattati, tasmā sopi purimanayeneva anudahanaṭṭhena gahapataggīti vutto.
然所谓「居士」，乃指有家庭同伴者。其因妻族与床具等外物多所依赖，有极大利益。然而逾越此限，沉迷邪欲，必生地狱之苦，故又受前人训诫，以此约束谓之居士戒律。
Tattha vatthu – kassapabuddhassa kāle sotāpannassa upāsakassa bhariyā aticārinī ahosi . So taṃ paccakkhato disvā ‘‘kasmā tvaṃ evaṃ karosī’’ti āha. Sā ‘‘sacāhaṃ evarūpaṃ karomi, ayaṃ me sunakho viluppamāno khādatū’’ti vatvā kālaṅkatvā kaṇṇamuṇḍakadahe vemānikapetī hutvā nibbattā. Divā sampattiṃ anubhavati, rattiṃ dukkhaṃ. Tadā bārāṇasīrājā migavaṃ caranto araññaṃ pavisitvā anupubbena kaṇṇamuṇḍakadahaṃ sampatto tāya saddhiṃ sampattiṃ anubhavati. Sā taṃ vañcetvā rattiṃ dukkhaṃ anubhavati. So ñatvā ‘‘kattha nu kho gacchatī’’ti piṭṭhito piṭṭhito gantvā avidūre ṭhito kaṇṇamuṇḍakadahato nikkhamitvā taṃ ‘‘paṭapaṭa’’nti khādamānaṃ ekaṃ sunakhaṃ disvā asinā dvidhā chindi. Dve ahesuṃ. Puna chinne cattāro. Puna chinne aṭṭha. Puna chinne soḷasa ahesuṃ. Sā ‘‘kiṃ karosi sāmī’’ti āha. So ‘‘kiṃ ida’’nti āha. Sā ‘‘evaṃ akatvā kheḷapiṇḍaṃ bhūmiyaṃ niṭṭhubhitvā pādena ghaṃsāhī’’ti āha. So tathā akāsi. Sunakhā antaradhāyiṃsu. Taṃ divasaṃ tassā kammaṃ khīṇaṃ. Rājā vippaṭisārī hutvā gantuṃ āraddho. Sā ‘‘mayhaṃ, sāmi, kammaṃ khīṇaṃ mā agamā’’ti āha. Rājā asutvāva gato.
此中事由：在咖萨巴佛时代，一名得法入流的信士，其妻行为邪乱。夫见之，质问曰：「汝何为如此？」妻答曰：「我常为此，吾夫恶习甚重，饥饿难忍。」遂自残耳鼻，成燔尸恶报，死后受苦。白昼享福，夜晚受苦。时巴拉那西王游猎入林，偶遇受苦之妻，与其共感受。妻诈惑之术，令夜中受苦。夫见状，追随其后，离家不远，观察其肢烧，看到其饥饿指甲，用石刀裂开双指。此时指甲脱落数次，反复多次。妻问：「主啊，何为此？」夫答：「此为何？」妻曰：「如是行事，将玩物弃于地，徒用脚搔抓。」夫即为之行之。彼指甲遂脱落消失。此日妻业已消尽。王怀疑返回，妻言：「主啊，我业已消尽，莫来。」王闻之即去。
Dakkhiṇeyyaggīti ettha pana dakkhiṇāti cattāro paccayā, bhikkhusaṅgho dakkhiṇeyyo. So gihīnaṃ tīsu saraṇesu pañcasu sīlesu dasasu sīlesu mātāpituupaṭṭhāne dhammikasamaṇabrāhmaṇaupaṭṭhāneti evamādīsu kalyāṇadhammesu niyojanena bahūpakāro, tasmiṃ micchāpaṭipannā gihī bhikkhusaṅghaṃ akkositvā paribhāsitvā nirayādīsu nibbattanti, tasmā sopi purimanayeneva anudahanaṭṭhena dakkhiṇeyyaggīti vutto. Imassa panatthassa vibhāvanatthaṃ vimānavatthusmiṃ revatīvatthu vitthāretabbaṃ.
南方之地，谓四因缘，即比库僧团受南方之供养。居士在三皈依、五戒、十戒、养父母等善法中与行者婆罗门同享利益。若行邪道之居士，辱骂比库僧团，招致地狱之苦，故也受前人戒律之训诫，称为南方戒律。为说明此义，当于天界传说中广说雷瓦达故事。
‘‘Tividhena rūpasaṅgaho’’ti ettha tividhenāti tīhi koṭṭhāsehi. Saṅgahoti jātisañjātikiriyagaṇanavasena catubbidho saṅgaho. Tattha sabbe khattiyā āgacchantūtiādiko (ma. ni. 1.462) jātisaṅgaho. Sabbe kosalakātiādiko sañjātisaṅgaho. Sabbe hatthārohātiādiko kiriyasaṅgaho. Cakkhāyatanaṃ katamaṃ khandhagaṇanaṃ gacchatīti? Cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchatīti. Hañci cakkhāyatanaṃ rūpakkhandhena saṅgahitanti ayaṃ gaṇanasaṅgaho, so idha adhippeto. Tasmā tividhena rūpasaṅgahoti tīhi koṭṭhāsehi rūpagaṇanāti attho.
「三重色聚」：此三重者，即三种层级之聚合。「聚」者，指由出生、行为、家族三类合成之四重聚合。其曰：「所有俱生者」指家族合成；「所有属萨迦」指出生合成；「所有肩负象牙」指行为合成。何为眼根境界？即色蕴聚合，即眼处之聚合。此等眼处以色蕴聚合，名为计数者，主管此理。故三重色聚即以三层次聚合色蕴之意也。
Sanidassanādīsu attānaṃ ārabbha pavattena cakkhuviññāṇasaṅkhātena saha nidassanenāti sanidassanaṃ. Cakkhupaṭihananasamatthato saha paṭighenāti sappaṭighaṃ. Taṃ atthato rūpāyatanameva. Cakkhuviññāṇasaṅkhātaṃ nāssa nidassananti anidassanaṃ. Sotādipaṭihananasamatthato saha paṭighenāti sappaṭighaṃ. Taṃ atthato cakkhāyatanādīni nava āyatanāni. Vuttappakāraṃ nāssa nidassananti anidassanaṃ. Nāssa paṭighoti appaṭighaṃ. Taṃ atthato ṭhapetvā dasāyatanāni avasesaṃ sukhumarūpaṃ.
“以见知等开始，借由眼识所分别的共现，即称为见知。因眼触发而生起反应，便称为触患。其理下，仅存于色境界。眼识所知的，若无见知，则称为无见知。因耳等根触发而生起反应，亦称为触患。其理下，为眼界等共九处。传法所说，无见知即为无，非触患。此理下，即于确立果时余留细微的柔软相。“
Tayo saṅkhārāti sahajātadhamme ceva samparāye phaladhamme ca saṅkharonti rāsī karontīti saṅkhārā. Abhisaṅkharotīti abhisaṅkhāro. Puñño abhisaṅkhāro puññābhisaṅkhāro.
三种造作乃依自体业性及其结果而造作而成的总称，谓造作。反复造作谓为反复造作。善业的反复造作称为善业反复造作。
‘‘Tattha katamo puññābhisaṅkhāro? Kusalā cetanā kāmāvacarā rūpāvacarā dānamayā sīlamayā bhāvanāmayā’’ti evaṃ vuttānaṃ aṭṭhannaṃ kāmāvacarakusalamahācittacetanānaṃ, pañcannaṃ rūpāvacarakusalacetanānañcetaṃ adhivacanaṃ. Ettha ca dānasīlamayā aṭṭheva cetanā honti. Bhāvanāmayā terasāpi. Yathā hi paguṇaṃ dhammaṃ sajjhāyamāno ekaṃ dve anusandhiṃ gatopi na jānāti, pacchā āvajjanto jānāti, evameva kasiṇaparikammaṃ karontassa paguṇajjhānaṃ paccavekkhantassa ñāṇavippayuttāpi bhāvanā hoti. Tena vuttaṃ ‘‘bhāvanāmayā terasāpī’’ti.
问：“何谓善业反复造作？”答曰：“是含有善意的行为，或对欲界、色界的行为，或布施、持戒、禅修的行为。”由此言及八种欲界善大意念及五种色界善意念的总称。此外，有布施持戒的意念共八，禅修有十三。譬如修习低劣的法时，虽有一二联系而不懂，继后才懂得。造作气相也如此，遵行遍所器具时虽处于分别，仍有禅修。故云“禅修意念十三”之说。
Tattha dānamayādīsu ‘‘dānaṃ ārabbha dānamadhikicca yā uppajjati cetanā sañcetanā cetayitattaṃ, ayaṃ vuccati dānamayo puññābhisaṅkhāro. Sīlaṃ ārabbha, bhāvanaṃ ārabbha, bhāvanamadhikicca yā uppajjati cetanā sañcetanā cetayitattaṃ, ayaṃ vuccati bhāvanāmayo puññābhisaṅkhāro’’ti ayaṃ saṅkhepadesanā.
论及布施等：“起念布施时，所生出之意念、意为使意念动，称为布施造作之善反复造作；若念戒及禅修时，所起之意念、意为使意念动，则称为禅修造作之善反复造作。”此为简明说法。
Cīvarādīsu pana catūsu paccayesu rūpādīsu vā chasu ārammaṇesu annādīsu vā dasasu dānavatthūsu taṃ taṃ dentassa tesaṃ uppādanato paṭṭhāya pubbabhāge, pariccāgakāle, pacchā somanassacittena anussaraṇe cāti tīsu kālesu pavattā cetanā dānamayā nāma. Sīlapūraṇatthāya pana pabbajissāmīti vihāraṃ gacchantassa, pabbajantassa manorathaṃ matthakaṃ pāpetvā pabbajito vatamhi sādhu sādhūti āvajjantassa, pātimokkhaṃ saṃvarantassa, cīvarādayo paccaye paccavekkhantassa, āpāthagatesu rūpādīsu cakkhudvārādīni saṃvarantassa, ājīvaṃ sodhentassa ca pavattā cetanā sīlamayā nāma.
然于衣钵四因、色六触缘、食十供养物等布施事，由施者所生之意念，于施前、施时及事后由心愉悦忆念而起，为三时布施意念，即称布施意念。持戒成满者，于修行止宿、出家愿望实现、出家之时称善，入戒、执行戒律、审视衣钵等条件、禁戒色触、断除营生污秽时所生之意念，为持戒意念。
Paṭisambhidāyaṃ vuttena vipassanāmaggena ‘‘cakkhuṃ aniccato dukkhato anattato bhāventassa…pe… manaṃ. Rūpe. Dhamme. Cakkhuviññāṇaṃ…pe… manoviññāṇaṃ. Cakkhusamphassaṃ…pe… manosamphassaṃ. Cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ. Rūpasaññaṃ , jarāmaraṇaṃ aniccato dukkhato anattato bhāventassa pavattā cetanā bhāvanāmayā nāmā’’ti ayaṃ vitthārakathā.
于辨正功夫所说内观道，说：“眼应修观它无常、苦、无我，……心与色法、眼识等，眼触及意识触、触生受，皆当修观其无常、苦、无我。”此说意念谓为禅修意念。此即详解之义。
Apuñño ca so abhisaṅkhāro cāti apuññābhisaṅkhāro. Dvādasaakusalacittasampayuttānaṃ cetanānaṃ etaṃ adhivacanaṃ. Vuttampi cetaṃ ‘‘tattha katamo apuññābhisaṅkhāro? Akusalacetanā kāmāvacarā, ayaṃ vuccati apuññābhisaṅkhāro’’ti. Āneñjaṃ niccalaṃ santaṃ vipākabhūtaṃ arūpameva abhisaṅkharotīti āneñjābhisaṅkhāro. Catunnaṃ arūpāvacarakusalacetanānaṃ etaṃ adhivacanaṃ. Yathāha ‘‘tattha katamo āneñjābhisaṅkhāro? Kusalacetanā arūpāvacarā, ayaṃ vuccati āneñjābhisaṅkhāro’’ti.
所谓不善行者，即不善业行为。此谓十二种与不善心意相应的意志。经中亦说：“何为不善行？即行为不善欲行者，是为不善行。”所谓不热、不动、不苦、不为报所成，纯属无形之行为者，即是不热行为。此谓四种无形所行善意志。经中说：“何为不热行为？即行为善无形者，是为不热行为。”
Puggalattike sattavidho purisapuggalo, tisso sikkhā sikkhatīti sekkho. Khīṇāsavo sikkhitasikkhattā puna na sikkhissatīti asekkho. Puthujjano sikkhāhi paribāhiyattā nevasekkho nāsekkho.
在人中共有七类人：有三种修习，称为“修习者”；已断除烦恼、完成修习，不再修习者，称为“非修习者”；而凡夫则因轻视修习，既不修习也非修习者。
Therattike jātimahallako gihī jātitthero nāma. ‘‘Cattārome, bhikkhave, therakaraṇā dhammā. Idha, bhikkhave, thero sīlavā hoti, bahussuto hoti, catunnaṃ jhānānaṃ lābhī hoti, āsavānaṃ khayā bahussuto hoti, catunnaṃ jhānānaṃ lābhī hoti, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ime kho, bhikkhave, cattāro therakaraṇā dhammā’’ti (a. ni. 4.22). Evaṃ vuttesu dhammesu ekena vā anekehi vā samannāgato dhammathero nāma. Aññataro theranāmako bhikkhūti evaṃ theranāmako vā, yaṃ vā pana mahallakakāle pabbajitaṃ sāmaṇerādayo disvā thero theroti vadanti, ayaṃ sammutithero nāma.
长老中，有俗家出生者，出家成为长老者称之。世尊告比库曰：“比库们，有四种为长老所作之法：一者长老具戒，二者多闻，三者得四禅，四者烦恼断灭。长老因多闻得四禅，烦恼断灭，证无漏心解脱及慧解脱，现见法中亲证神足通，遂得正式受具足戒而安住。此四为长老作法。”基于此言，具备其中一、或多种条件者即可称为法长老。某位长老名号，即称为长老。若于小比库时，诸沙玛内拉见其为长老，则称之为约定长老。
Puññakiriyavatthūsu dānameva dānamayaṃ. Puññakiriyā ca sā tesaṃ tesaṃ ānisaṃsānaṃ vatthu cāti puññakiriyavatthu. Itaresupi dvīsu eseva nayo. Atthato pana pubbe vuttadānamayacetanādivaseneva saddhiṃ pubbabhāgaaparabhāgacetanāhi imāni tīṇi puññakiriyavatthūni veditabbāni. Ekamekañcettha pubbabhāgato paṭṭhāya kāyena karontassa kāyakammaṃ hoti. Tadatthaṃ vācaṃ nicchārentassa vacīkammaṃ. Kāyaṅgavācaṅgaṃ acopetvā manasā cintentassa manokammaṃ. Annādīni dentassa cāpi annadānādīni demīti vā dānapāramiṃ āvajjetvā vā dānakāle dānamayaṃ puññakiriyavatthu hoti. Vattasīse ṭhatvā dadato sīlamayaṃ. Khayato vayato sammasanaṃ paṭṭhapetvā dadato bhāvanāmayaṃ puññakiriyavatthu hoti.
功德行为中，布施即全为布施行。所谓功德行为，即各自因缘条件之缘起所成的功德因缘。还有两者：前后同体之相续意志所结，前后不连续意志相续的这三种皆为功德因缘。其一，前世所作诸身体业者；其二，言业者；其三，若舍此身，心意不间断思惟所成心业。凡施与饮食等，或以布施度越布施之波罗蜜，均属于布施类功德因缘。若于戒命施持，仍执行戒行，则为戒类功德因缘。于禅修染灭之后，果为坚定正行者，则为禅修类功德因缘。
Aparānipi satta puññakiriyavatthūni apacitisahagataṃ puññakiriyavatthu, veyyāvaccasahagataṃ, pattānuppadānaṃ, pattabbhanumodanaṃ, desanāmayaṃ, savanamayaṃ, diṭṭhijugataṃ puññakiriyavatthūti. Tattha mahallakaṃ disvā paccuggamanapattacīvarappaṭiggahaṇaabhivādanamaggasampadānādivasena apacitisahagataṃ veditabbaṃ. Vuḍḍhatarānaṃ vattappaṭipattikaraṇavasena, gāmaṃ piṇḍāya paviṭṭhaṃ bhikkhuṃ disvā pattaṃ gahetvā gāme bhikkhaṃ samādapetvā upasaṃharaṇavasena, ‘‘gaccha bhikkhūnaṃ pattaṃ āharā’’ti sutvā vegena gantvā pattāharaṇādivasena ca veyyāvaccasahagataṃ veditabbaṃ. Cattāro paccaye datvā sabbasattānaṃ patti hotūti pavattanavasena pattānuppadānaṃ veditabbaṃ. Parehi dinnāya pattiyā sādhu suṭṭhūti anumodanāvasena pattabbhanumodanaṃ veditabbaṃ. Eko ‘‘evaṃ maṃ ‘dhammakathiko’ti jānissantī’’ti icchāya ṭhatvā lābhagaruko hutvā deseti, taṃ na mahapphalaṃ. Eko attano paguṇadhammaṃ apaccāsīsamāno paresaṃ deseti, idaṃ desanāmayaṃ puññakiriyavatthu nāma. Eko suṇanto ‘‘iti maṃ ‘saddho’ti jānissantī’’ti suṇāti, taṃ na mahapphalaṃ. Eko ‘‘evaṃ me mahapphalaṃ bhavissatī’’ti hitappharaṇena muducittena dhammaṃ suṇāti, idaṃ savanamayaṃ puññakiriyavatthu. Diṭṭhijugataṃ pana sabbesaṃ niyamalakkhaṇaṃ. Yaṃkiñci puññaṃ karontassa hi diṭṭhiyā ujubhāveneva mahapphalaṃ hoti.
另有七种功德行为因缘：与恭敬同行之功德因缘、与智慧伴随之、手帕接收供养之、接受赞同之、说法为意之、听受为意之、以正见相随之功德因缘。其中见长老，由于迎接、递杖、收受袈裟及施礼道心成熟等显现，为恭敬随伴功德因缘。年长者修习合宜善行，见僧趋入村中行乞，持接钵往村乞食，供养僧而归，传授此为与智慧相随功德因缘。若布施具四种条件，则众生悉得利益者，即为赞同功德因缘。有人出于善意自称说法者，但非大益者；有人自毁优点而为他人说法，这是说法因缘。有人闻闻相应而自信，此非大益；有人闻法令心欢喜，思惟利益，此听闻因缘。以正见对应一切功德，皆生大益。
Iti imesaṃ sattannaṃ puññakiriyavatthūnaṃ purimeheva tīhi saṅgaho veditabbo. Ettha hi apacitiveyyāvaccāni sīlamaye. Pattidānapattabbhanumodanāni dānamaye. Desanāsavanāni bhāvanāmaye. Diṭṭhijugataṃ tīsupi saṅgahaṃ gacchati.
如此十三种功德行为因缘，前述三种可归纳为一。此中恭敬智慧属戒类，布施赞同属布施类，说法烦恼断灭属禅修类。正见相随贯穿三类集合体。
Codanāvatthūnīti codanākāraṇāni. Diṭṭhenāti maṃsacakkhunā vā dibbacakkhunā vā vītikkamaṃ disvā codeti. Sutenāti pakatisotena vā dibbasotena vā parassa saddaṃ sutvā codeti. Parisaṅkāya vāti diṭṭhaparisaṅkitena vā sutaparisaṅkitena vā mutaparisaṅkitena vā codeti. Ayamettha saṅkhepo, vitthāro pana samantapāsādikāyaṃ vuttanayeneva veditabbo.
“煽动之因”即为煽动的缘起。所谓“见者”，谓以肉眼或天眼观察无生之事物而起煽动；“闻者”则是通过普通听觉或天耳听闻他人之声而起煽动；“聚疑者”，指因见闻而生疑惑，或内心疑惑未解而起煽动。此处为简略说法，详细讲解应依照全书正文的条分缕析而理解。
Kāmūpapattiyoti kāmūpasevanā kāmappaṭilābhā vā. Paccupaṭṭhitakāmāti nibaddhakāmā nibaddhārammaṇā. Seyyathāpi manussāti yathā manussā. Manussā hi nibaddheyeva vatthusmiṃ vasaṃ vattenti . Yattha paṭibaddhacittā honti, satampi sahassampi datvā mātugāmaṃ ānetvā nibaddhabhogaṃ bhuñjanti. Ekacce devā nāma catudevalokavāsino. Tepi nibaddhavatthusmiṃyeva vasaṃ vattenti. Ekacce vinipātikā nāma nerayike ṭhapetvā avasesā macchakacchapādayopi hi nibaddhavatthusmiṃyeva vasaṃ vattenti. Maccho attano macchiyā kacchapo kacchapiyāti . Nimminitvā nimminitvāti nīlapītādivasena yādisaṃ yādisaṃ attano rūpaṃ icchanti, tādisaṃ tādisaṃ nimminitvā āyasmato anuruddhassa purato manāpakāyikā devatā viya. Nimmānaratīti evaṃ sayaṃ nimmite nimmite nimmāne rati etesanti nimmānaratī. Paranimmitakāmāti parehi nimmitakāmā. Tesañhi manaṃ ñatvā pare yathārucitaṃ kāmabhogaṃ nimminanti, te tattha vasaṃ vattenti. Kathaṃ parassa manaṃ jānantīti? Pakatisevanavasena. Yathā hi kusalo sūdo rañño bhuñjantassa yaṃ yaṃ so bahuṃ gaṇhāti, taṃ taṃ tassa ruccatīti jānāti, evaṃ pakatiyā abhirucitārammaṇaṃ ñatvā tādisakaṃyeva nimminanti. Te tattha vasaṃ vattenti, methunaṃ sevanti. Keci pana therā ‘‘hasitamattena olokitamattena āliṅgitamattena ca tesaṃ kāmakiccaṃ ijjhatī’’ti vadanti, taṃ aṭṭhakathāyaṃ ‘‘etaṃ pana natthī’’ti paṭikkhittaṃ. Na hi kāyena aphusantassa phoṭṭhabbaṃ kāmakiccaṃ sādheti. Channampi hi kāmāvacarānaṃ kāmā pākatikā eva. Vuttampi cetaṃ –
所谓“欲使致得”，即享受欲乐和获得欲乐也。所谓“依赖之欲”，即束缚之欲与被束缚之境。譬如人类，正如众人一样，人类凭此种关系生活于世，心中亦有拥护的念头，有时给与千金财物，甚至带来母族，享用被约束的财产。有的天人住于四天世界，也生活于此约束之境。个别堕落眷属，诸如地狱之人，被置于地狱，余下的鱼、龟、螃蟹等也都住于此种被约束的境界。鱼乃其种鱼，龟谓龟类。天人欲令自身呈现出青、黄等诸色之形，追求各种殊异形相，如此造形者，如尊者阿努儒达前现诸乐欲之神。这即是“欲造乐”，即自我造作种种种种所乐之事，称为造乐之欲。所谓“他造乐”，指造乐欲对象不自作，而由他人造作，彼等心识明确，缘于他人所造适合自身欲乐的享受，故称为他造乐。彼此心念如何知晓？乃因彼众熟悉如日常饮食之人，对于他们所多所取的种种事物悉知其美味，如此通过彼所熟悉者，知其心所趣好，便顺彼所好加以造乐。彼等也于此生活，行夫妻之礼。有部分长老谓：“他们因笑闹、观察、拥抱而厌恶其欲事”，对此注疏则驳斥：“此说不成立，肉身若未亲合，绝无法成就欲事。即使遮蔽起来，行为习气者，欲乐仍属已熟悉之欲。且此经文明言：‘此等皆为欲乐之人，皆获所有欲望，寿命长久，且享誉满天下。’
‘‘Cha ete kāmāvacarā, sabbakāmasamiddhino;
‘此等皆为欲乐之人，寿命业力长久，且闻名天下’。
Sabbesaṃ ekasaṅkhātaṃ, āyu bhavati kittaka’’nti. (vibha. 1023);
整章经文在第102条有载。
Sukhūpapattiyoti sukhappaṭilābhā. Uppādetvā uppādetvā sukhaṃ viharantīti te heṭṭhā paṭhamajjhānasukhaṃ nibbattetvā upari vipākajjhānasukhaṃ anubhavantīti attho. Sukhena abhisannāti dutiyajjhānasukhena tintā. Parisannāti samantato tintā. Paripūrāti paripuṇṇā. Paripphuṭāti tasseva vevacanaṃ. Idampi vipākajjhānasukhameva sandhāya vuttaṃ. Ahosukhaṃ ahosukhanti tesaṃ kira bhavalobho mahā uppajjati. Tasmā kadāci karahaci evaṃ udānaṃ udānenti. Santamevāti paṇītameva. Tusitāti tato uttariṃ sukhassa apatthanato santuṭṭhā hutvā. Sukhaṃ paṭivedentīti tatiyajjhānasukhaṃ anubhavanti.
所谓“乐使致得”，即获得乐之果报。此谓不断生起、由内生起的乐，谓第一禅的乐已息灭，而继之体验第二禅的乐。所谓“以乐满足”，乃指第二禅的乐持续，且由内心生起的乐俱足充盈。所谓“乐充盈”，即乐在全身流溢、圆满。所谓“乐充溢”，正是谓此乐之全然展开。该语专指第二禅的乐而说明。谓乐极乐安乐者，因其生起伟大的贪求，故时而高声呼喊。所谓“至善”，谓纯净至妙。所谓“忻然”，即上禅的喜乐。所谓“乐已发觉”，谓人们体验到第三禅的乐。
Sekkhā paññāti satta ariyapaññā. Arahato paññā asekkhā. Avasesā paññā nevasekkhānāsekkhā.
所谓“在学慧”，为七圣贤慧；阿拉汉之慧为不在学慧；余余之慧则不入于不在学者，称为不在学之慧。
Cintāmayādīsu ayaṃ vitthāro – ‘‘tattha katamā cintāmayā paññā? Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā…pe… viññāṇaṃ aniccanti vā yaṃ evarūpaṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ muttiṃ pekkhaṃ dhammanijjhānakkhantiṃ parato asutvā paṭilabhati, ayaṃ vuccati cintāmayā paññā. Tattha katamā sutamayā paññā? Yogavihitesu vā kammāyatanesu…pe… dhammanijjhānakkhantiṃ parato sutvā paṭilabhati, ayaṃ vuccati sutamayā paññā. (Tattha katamā bhāvanāmayā paññā?) Sabbāpi samāpannassa paññā bhāvanāmayā paññā’’ti (vibha. 768-69).
此处关于「思惟慧」的详解：何为思惟慧？乃指于调伏的业境界、调伏的技巧场所以及调伏的知识所中，识别业质或契合真理的色法无常、识法无常等如实之相，以及由此类相对应所现的耐受、见解、趣向、观察、法的洽法等境界，于外所闻所得者，称为思惟慧。何为闻慧？乃指于调伏的业境界、调伏的技巧场所以及调伏的知识所中，听闻法的洽法而得者，称为闻慧。（何为修习慧？）三者悉具足者，即是修习慧。」（解说第768-769页）
Sutāvudhanti sutameva āvudhaṃ. Taṃ atthato tepiṭakaṃ buddhavacanaṃ. Tañhi nissāya bhikkhu paññāvudhaṃ nissāya sūro yodho avikampamāno mahākantāraṃ viya saṃsārakantāraṃ atikkamati avihaññamāno. Teneva vuttaṃ – ‘‘sutāvudho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhamattānaṃ pariharatī’’ti (a. ni. 7.67).
「闻具」者，正谓以闻得具足受具。此在义理上即三藏佛语之义。依此比库以智慧之具足为凭依，依此勇猛如勇士，坚定如大险难，越过轮回大难，未曾动摇。佛经亦有言：「闻具者，诸比库！圣弟子断恶行善，断不善行善，净护己身。」（增支第7章第67经）
Pavivekāvudhanti ‘‘kāyaviveko cittaviveko upadhiviveko’’ti ayaṃ tividhopi vivekova āvudhaṃ. Tassa nānākaraṇaṃ kāyaviveko vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ. Cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ. Upadhiviveko ca nirupadhīnaṃ puggalānaṃ. Imasmiñhi tividhe viveke abhirato, na kutoci bhāyati. Tasmā ayampi avassayaṭṭhena āvudhanti vutto. Lokiyalokuttarapaññāva āvudhaṃ paññāvudhaṃ. Yassa sā atthi, so na kutoci bhāyati, na cassa koci bhāyati. Tasmā sāpi avassayaṭṭheneva āvudhanti vuttā.
「离欲具」者，即身离欲、心离欲、烦恼离欲三种离欲具。身离欲为断除身所生欲念之离欲。心离欲为清净心已达极乐境界之离欲。烦恼离欲为无烦恼之人。对此三种离欲具依止者，不畏惧于任何处境。故此亦名为坚定离欲具。此是俗世与出世智具足之智慧具足。拥有此者，无有畏惧，无使人畏惧。以此坚定故亦称为坚定具。」
Anaññātaññassāmītindriyanti ito pubbe anaññātaṃ aviditaṃ dhammaṃ jānissāmīti paṭipannassa uppannaṃ indriyaṃ. Sotāpattimaggañāṇassetaṃ adhivacanaṃ. Aññindriyanti aññābhūtaṃ ājānanabhūtaṃ indriyaṃ. Sotāpattiphalato paṭṭhāya chasu ṭhānesu ñāṇassetaṃ adhivacanaṃ. Aññātāvindriyanti aññātāvīsu jānanakiccapariyosānappattesu dhammesu indriyaṃ. Arahattaphalañāṇassetaṃ adhivacanaṃ.
「未了所知根」说，谓前曾于彼未了未知法得知得知之根。此谓觉生解脱四圣道识所依之根本。未知根谓未觉未生之根。以初果之知断六处识，此为知所依根；未知根在后果解脱之法则中及须尽之法中为根。此亦为阿拉汉果知所依根。」
Maṃsacakkhu cakkhupasādo. Dibbacakkhu ālokanissitaṃ ñāṇaṃ. Paññācakkhu lokiyalokuttarapaññā.
「肉眼」即肉眼根。天眼明了通达之智慧，称为天眼智。智慧眼慧为世间与出世间智慧之慧眼。
Adhisīlasikkhādīsu adhisīlañca taṃ sikkhitabbato sikkhā cāti adhisīlasikkhā. Itarasmiṃ dvayepi eseva nayo. Tattha sīlaṃ adhisīlaṃ, cittaṃ adhicittaṃ, paññā adhipaññāti ayaṃ pabhedo veditabbo –
在敬戒修习诸法中敬戒即应当修习之戒，称为敬戒修习。其他二法亦同理。此中戒为敬戒，心为胜心，慧为胜慧，此即应当分别知晓之义。
Sīlaṃ nāma pañcasīladasasīlāni, pātimokkhasaṃvaro adhisīlaṃ nāma. Aṭṭha samāpattiyo cittaṃ, vipassanāpādakajjhānaṃ adhicittaṃ. Kammassakatañāṇaṃ paññā, vipassanāpaññā adhipaññā. Anuppannepi hi buddhuppāde pavattatīti pañcasīladasasīlāni sīlameva, pātimokkhasaṃvarasīlaṃ buddhuppādeyeva pavattatīti adhisīlaṃ. Cittapaññāsupi eseva nayo. Apica nibbānaṃ patthayantena samādinnaṃ pañcasīlampi dasasīlampi adhisīlameva. Samāpannā aṭṭha samāpattiyopi adhicittameva. Sabbaṃ vā lokiyaṃ sīlameva, lokuttaraṃ adhisīlaṃ. Cittapaññāsupi eseva nayo.
戒律名为五戒及十善戒，戒法的持守称为戒随守。心法有八种专注称为心的功德，其中由观慧所生的禅定称为心的增长。业果知见称为智慧，由观慧所生的智慧称为智慧的增长。不论何时佛法兴起，仍以五戒及十善戒为戒，戒随守的戒法唯在佛法兴起时适用，称为戒的增长。在《心慧论》中亦有此义。即使初证涅槃者所修持的五戒和十善戒，也是戒的增长。完成的八种专注即是心的增长。凡世间法皆为世俗戒法，出世间诸法则为戒的增长。《心慧论》中亦有此理。
Bhāvanāsu khīṇāsavassa pañcadvārikakāyo kāyabhāvanā nāma. Aṭṭha samāpattiyo cittabhāvanā nāma. Arahattaphalapaññā paññābhāvanā nāma. Khīṇāsavassa hi ekanteneva pañcadvārikakāyo subhāvito hoti. Aṭṭha samāpattiyo cassa na aññesaṃ viya dubbalā, tasseva ca paññā bhāvitā nāma hoti paññāvepullapattiyā. Tasmā evaṃ vuttaṃ.
在修习中已断尽烦恼者，身体修习称为断尽染污的五根法。八种专注称为心的修习。阿拉汉果的智慧称为智慧的修习。断尽烦恼者专一具足五根法，最善成就。八专注不是他物之弱，而是智慧的成熟。由此故有此说。
Anuttariyesu vipassanā dassanānuttariyaṃ maggo paṭipadānussariyaṃ. Phalaṃ vimuttānuttariyaṃ. Phalaṃ vā dassanānuttariyaṃ. Maggo paṭipadānuttariyaṃ. Nibbānaṃ vimuttānuttariyaṃ. Nibbānaṃ vā dassanānuttariyaṃ, tato uttariñhi daṭṭhabbaṃ nāma natthi. Maggo paṭipadānuttariyaṃ. Phalaṃ vimuttānuttariyaṃ. Anuttariyanti uttamaṃ jeṭṭhakaṃ.
不共的正等觉者所证的观慧，属于至上正道的见知法。果位是究竟的解脱。果报是对诸法的现见。正道的修行是究竟之路。涅槃是最终的解脱。涅槃的现证即是究竟见。之后无更胜法可见。正道、果位皆至上，称为至善至上。
Samādhīsu paṭhamajjhānasamādhi savitakkasavicāro. Pañcakanayena dutiyajjhānasamādhi avitakkavicāramatto. Seso avitakkaavicāro.
定中，初禅定包含有觉知和思惟。第二禅定借助五支正行，仅存觉知无思惟。第三禅定则无觉知亦无思惟。
Suññatādīsu tividhā kathā āgamanato, saguṇato, ārammaṇatoti. Āgamanato nāma eko bhikkhu anattato abhinivisitvā anattato disvā anattato vuṭṭhāti, tassa vipassanā suññatā nāma hoti. Kasmā? Asuññatattakārakānaṃ kilesānaṃ abhāvā. Vipassanāgamanena maggasamādhi suññato nāma hoti. Maggāgamanena phalasamādhi suññato nāma. Aparo aniccato abhinivisitvā aniccato disvā aniccato vuṭṭhāti. Tassa vipassanā animittā nāma hoti. Kasmā? Nimittakārakakilesābhāvā. Vipassanāgamanena maggasamādhi animitto nāma hoti. Maggāgamanena phalaṃ animittaṃ nāma. Aparo dukkhato abhinivisitvā dukkhato disvā dukkhato vuṭṭhāti, tassa vipassanā appaṇihitā nāma hoti. Kasmā? Paṇidhikārakakilesābhāvā. Vipassanāgamanena maggasamādhi appaṇihito nāma. Maggāgamanena phalaṃ appaṇihitaṃ nāmāti ayaṃ āgamanato kathā. Maggasamādhi pana rāgādīhi suññatattā suññato, rāganimittādīnaṃ abhāvā animitto, rāgapaṇidhiādīnaṃ abhāvā appaṇihitoti ayaṃ saguṇato kathā. Nibbānaṃ rāgādīhi suññatattā rāgādinimittapaṇidhīnañca abhāvā suññatañceva animittañca appaṇihitañca. Tadārammaṇo maggasamādhi suññato animitto appaṇihito. Ayaṃ ārammaṇato kathā.
空等法门有三种说法：依来义、由善性能、生起缘起。依来义是指比库由不我见转入不我见，由不我见显现不我，称为观慧的空性。其因为空性所缘的烦恼消灭。由观慧所成之道的禅定称为空，果位之禅定亦名空。又一者由无常观所成，即由无常见转入无常见，由无常见显现无常，名为无相观慧。其因为空性烦恼消灭。相续中无相禅定亦名无相，果位亦是。再一者对于苦的观察，即由苦见转入苦见，由苦见显现苦，名为非苦观慧。因执着烦恼消除。由此修成的道禅定名非苦，果位亦名非苦。这是依来义的三种说法。由道禅定所具三种空无、无相、非苦为善性能；从缘起生起称为生起缘起。道禅定对贪爱等烦恼空无，即无贪欲相等缘由；无相为无缘相；非苦为无执著相。涅槃对贪爱等烦恼之无有，及其无缘相、无执相，正是此三之现行相。由此依缘起义而名为生起缘起。
Soceyyānīti sucibhāvakarā soceyyappaṭipadā dhammā. Vitthāro panettha ‘‘tattha katamaṃ kāyasoceyyaṃ? Pāṇātipātā veramaṇī’’tiādinā nayena vuttānaṃ tiṇṇaṃ sucaritānaṃ vasena veditabbo.
“当哀悼者”即指悲悯心生的哀悼之行法。其详解是：‘那何谓身体上的哀悼行为？’以戒杀生为例，此等教法引导僧团三种洁净行为，作为辨识悉知依据。
Moneyyānīti munibhāvakarā moneyyappaṭipadā dhammā. Tesaṃ vitthāro ‘‘tattha katamaṃ kāyamoneyyaṃ? Tividhakāyaduccaritassa pahānaṃ kāyamoneyyaṃ, tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ, kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ, kāyapariññā kāyamoneyyaṃ, kāyapariññāsahagato maggo kāyamoneyyaṃ, kāyasmiṃ chandarāgappahānaṃ kāyamoneyyaṃ, kāyasaṅkhāranirodhā catutthajjhānasamāpatti kāyamoneyyaṃ. Tattha katamaṃ vacīmoneyyaṃ? Catubbidhavacīduccaritassa pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ, vācārammaṇe ñāṇaṃ vacīmoneyyaṃ vācāpariññā vacīmoneyyaṃ pariññāsahagato maggo, vācāya chandarāgappahānaṃ, vacīsaṅkhāranirodhā dutiyajjhānasamāpatti vacīmoneyyaṃ. Tattha katamaṃ manomoneyyaṃ? Tividhamanoduccaritassa pahānaṃ manomoneyyaṃ , tividhaṃ manosucaritaṃ manomoneyyaṃ, manārammaṇe ñāṇaṃ manomoneyyaṃ, manopariññā manomoneyyaṃ. Pariññāsahagato maggo, manasmiṃ chandarāgappahānaṃ , cittasaṅkhāranirodhā saññāvedayitanirodhasamāpatti manomoneyya’’nti (mahāni. 14).
所谓“身财”，是指具备圣人品德的行为方法。对此详尽释义曰：何为身财？身的不善行为之断除是身财，三种善身行为是身财，身所依止的知识是身财，身的圆满智慧是身财，随圆满智慧而成的道是身财，身中欲爱断除是身财，身行断灭即第四禅的入定是身财。何为语财？四种不善语行为的断除是语财，四种善语行为是语财，语所依止的知识为语财，语的圆满智慧是语财，随圆满智慧成道是语财，语中欲爱断除是语财，语行断灭即第二禅的入定是语财。何为意财？三种不善意行为断除是意财，三种善意行为是意财，意所依止的知识是意财，意的圆满智慧是意财，随圆满智慧而成的道是意财，意中欲爱断除是意财，心行断灭即识、受、想断灭的入定是意财。」（《大集》14）
Kosallesu āyoti vuḍḍhi. Apāyoti avuḍḍhi. Tassa tassa kāraṇaṃ upāyo. Tesaṃ pajānanā kosallaṃ. Vitthāro pana vibhaṅge vuttoyeva.
繁复为长处，消减为短处。每者皆由原因及方法。依此展转得知为繁复。详述已在《类别》中如所说一样。
Vuttañhetaṃ – ‘‘tattha katamaṃ āyakosallaṃ? Ime dhamme manasikaroto anuppannā ceva akusalā dhammā nuppajjanti, uppannā ca akusalā dhammā nirujjhanti. Ime vā pana me dhamme manasikaroto anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantīti, yā tattha paññā pajānanā…pe… sammādiṭṭhi. Idaṃ vuccati āyakosallaṃ. Tattha katamaṃ apāyakosallaṃ? Ime dhamme manasikaroto anuppannā ceva kusalā dhammā na uppajjanti, uppannā ca kusalā dhammā nirujjhanti. Ime vā pana me dhamme manasikaroto anuppannā ceva akusalā dhammā uppajjanti, uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantīti, yā tattha paññā pajānanā…pe… sammādiṭṭhi. Idaṃ vuccati apāyakosallaṃ. Sabbāpi tatrupāyā paññā upāyakosalla’’nti (vibha. 771). Idaṃ pana accāyikakicce vā bhaye vā uppanne tassa tikicchanatthaṃ ṭhānuppattiyā kāraṇajānanavaseneva veditabbaṃ.
如言：何为趋向繁复？指在修习法门时，未生的恶法不生，已生的恶法断灭；或未生的善法生起，已生的善法因增长、增长、修习而圆满，这即是智慧觉知……正见为趋向繁复。何为趋向消减？指在修习时，未生的善法不生，已生的善法断灭；未生的不善法生起，已生的恶法因增长、增长、修习而圆满，这即是智慧觉知……正见为趋向消减。此处无不是智慧即方法的趋向繁复与趋向消减。（《类别》771）此处亦应知，若遇凶险或病痛时，因暂住之缘，即可作治疗为先。
Madāti majjanākāravasena pavattamānā. Tesu ‘‘ahaṃ nirogo saṭṭhi vā sattati vā vassāni atikkantāni, na me harītakīkhaṇḍampi khāditapubbaṃ, ime panaññe asukaṃ nāma ṭhānaṃ rujjati, bhesajjaṃ khādāmāti vicaranti, ko añño mādiso nirogo nāmā’’ti evaṃ mānakaraṇaṃ ārogyamado. ‘‘Mahallakakāle puññaṃ karissāma, daharamha tāvā’’ti yobbane ṭhatvā mānakaraṇaṃ yobbanamado. ‘‘Ciraṃ jīviṃ, ciraṃ jīvāmi, ciraṃ jīvissāmi; sukhaṃ jīviṃ, sukhaṃ jīvāmi, sukhaṃ jīvissāmī’’ti evaṃ mānakaraṇaṃ jīvitamado.
醉如浸没之状起。众人中有谓“我无病，寿命六七十年已过，未曾被草叶刺伤，今某处忽然病痛，正在服药”，如此自慢，此即健康的妄慢。 “少年时当造善业，如今年老”，此为年轻时的傲慢。 “我寿命长久，将长久生活，生活快乐”，此为生命的妄慢。
Ādhipateyyesu adhipatito āgataṃ ādhipateyyaṃ. ‘‘Ettakomhi sīlena samādhinā paññāya vimuttiyā, na me etaṃ patirūpa’’nti evaṃ attānaṃ adhipattiṃ jeṭṭhakaṃ katvā pāpassa akaraṇaṃ attādhipateyyaṃ nāma. Lokaṃ adhipatiṃ katvā akaraṇaṃ lokādhipateyyaṃ nāma. Lokuttaradhammaṃ adhipatiṃ katvā akaraṇaṃ dhammādhipateyyaṃ nāma.
诸统治者中首领称为“统治者”。若以戒定慧成道，称自己为首领而不造恶行为，此为“自统治者”。若支配世间却不造恶者，为“世间统治者”。若统御世间法而不造恶者，为“超世间法统治者”。
Kathāvatthūnīti kathākāraṇāni. Atītaṃ vā addhānanti atītaṃ dhammaṃ, atītakkhandheti attho. Apica ‘‘yaṃ, bhikkhave, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ, ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa paññatti ‘ahosī’ti tassa samaññā, na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti (saṃ. ni. 3.62) evaṃ āgatena niruttipathasuttenapettha attho dīpetabbo.
“话题”即言说之因缘。可说是“已过”即过去法，“已尽”即终结的意义。又如佛言：“比库！色已过，转变已灭”，“不存在”之语系为空名，非实体，非将来…（《集论·分论》3.62）由此结合经文辩证语义，应当如此解释。
Vijjāti tamavijjhanaṭṭhena vijjā. Viditakaraṇaṭṭhenāpi vijjā. Pubbenivāsānussatiñāṇañhi uppajjamānaṃ pubbenivāsaṃ chādetvā ṭhitaṃ tamaṃ vijjhati, pubbenivāsañca viditaṃ karotīti vijjā. Cutūpapātañāṇaṃ cutipaṭisandhicchādakaṃ tamaṃ vijjhati, tañca viditaṃ karotīti vijjā. Āsavānaṃ khaye ñāṇaṃ catusaccacchādakaṃ tamaṃ vijjhati, catusaccadhammañca viditaṃ karotīti vijjā.
知道是不被无明所蔽的智慧。又是由知见所产生的智慧。对前世的回忆之智，知其前世存在，能覆盖存续之无明，从而见其无明已除，是为智慧。对生死流转之别离与再合之暗，见此暗已除，能知其除，是为智慧。对烦恼之灭及四圣谛之慧，见此暗已除，知四圣谛法，是为智慧。
Vihāresu aṭṭha samāpattiyo dibbo vihāro. Catasso appamaññā brahmā vihāro. Phalasamāpatti ariyo vihāro.
有八种修行境界被称为神通修行。还有四种无比的梵天境界被称为梵天修行。并有功德果位的圣者修行。
Pāṭihāriyāni kevaṭṭasutte vitthāritāneva.
神通于《凯瓦达经》中已详尽而广泛阐述。
‘‘Ime kho, āvuso’’tiādīsu vuttanayeneva yojetabbaṃ. Iti samasaṭṭhiyā tikānaṃ vasena asītisatapañhe kathento thero sāmaggirasaṃ dassesīti.
“此等啊，尊者们”，以此开头的话语法，正应如是连接成句。因此，这六十余品的注疏，以菩提心长老为主讲，展现了圆熟的学识。
Tikavaṇṇanā niṭṭhitā. · 三法组的解释完毕。
Catukkavaṇṇanā四法组的解释。
§306
306. Iti tikavasena sāmaggirasaṃ dassetvā idāni catukkavasena dassetuṃ puna desanaṃ ārabhi. Tattha ‘‘satipaṭṭhānacatukkaṃ’’ pubbe vitthāritameva.
306. 如是以注疏之法，展显圆融和睦。现在当以“四念处四章”传达，再次开始讲说。此中“四念处四章”，先前已详细阐释过。
Sammappadhānacatukke chandaṃ janetīti ‘‘yo chando chandikatā kattukamyatā kusalo dhammacchando’’ti evaṃ vuttaṃ kattukamyataṃ janeti. Vāyamatīti vāyāmaṃ karoti. Vīriyaṃ ārabhatīti vīriyaṃ janeti. Cittaṃ paggaṇhātīti cittaṃ upatthambheti. Ayamettha saṅkhepo . Vitthāro pana sammappadhānavibhaṅge āgatoyeva.
于正精进四章中，产生的是渴求。谓“那渴求者即善于制造渴求的法渴求”，如是说是渴求。努力即是努力行起。勇猛产生即勇猛起动。心意摄取即心意扶持。此处为简述。详细阐释在正精进品的分解中已展开。
Iddhipādesu chandaṃ nissāya pavatto samādhi chandasamādhi. Padhānabhūtā saṅkhārā padhānasaṅkhārā. Samannāgatanti tehi dhammehi upetaṃ. Iddhiyā pādaṃ, iddhibhūtaṃ vā pādanti iddhipādaṃ. Sesesupi eseva nayo. Ayamettha saṅkhepo, vitthāro pana iddhipādavibhaṅge āgato eva. Visuddhimagge panassa attho dīpito. Jhānakathāpi visuddhimagge vitthāritāva.
依靠意欲支，发生的定名为意欲定。诸行本为重心支的支行。具备此三法谓之具足。意欲为足，具足者亦称足，于此谓意欲足。余者亦同理。此乃略说，详说专为《意欲支分解》而来。至少此行在清净道中之意义已被详述。有关禅定之论述亦于清净道中广泛展开。
§307
307.Diṭṭhadhammasukhavihārāyāti imasmiṃyeva attabhāve sukhavihāratthāya. Idha phalasamāpattijhānāni, khīṇāsavassa aparabhāge nibbattitajhānāni ca kathitāni.
第307条。『现法安住乐』谓于此世自性得乐修行。此指修成诸禅果，已断烦恼后段所成之禅定亦在其中而说。
Ālokasaññaṃ manasikarotīti divā vā rattiṃ vā sūriyacandapajjotamaṇiādīnaṃ ālokaṃ ālokoti manasikaroti. Divāsaññaṃ adhiṭṭhātīti evaṃ manasi katvā divātisaññaṃ ṭhapeti. Yathā divā tathā rattinti yathā divā diṭṭho āloko, tatheva taṃ rattiṃ manasikaroti. Yathā rattiṃ tathā divāti yathā rattiṃ āloko diṭṭho, evameva divā manasikaroti. Iti vivaṭena cetasāti evaṃ apihitena cittena. Apariyonaddhenāti samantato anaddhena. Sappabhāsanti saobhāsaṃ. Ñāṇadassanapaṭilābhāyāti ñāṇadassanapaṭilābhatthāya. Iminā kiṃ kathitaṃ? Middhavinodanaāloko kathito parikammaāloko vā. Iminā kiṃ kathitaṃ hoti? Khīṇāsavassa dibbacakkhuñāṇaṃ. Tasmiṃ vā āgatepi anāgatepi pādakajjhānasamāpattimeva sandhāya ‘‘sappabhāsaṃ cittaṃ bhāvetī’’ti vuttaṃ.
『留意光明』者，昼夜留意日、月、星等光亮，即谓『光明留意』。专注昼光则称昼专注，如昼时所见之光，专注于夜中则称夜专注，依夜视光，依昼视夜，心亦如是。是谓明朗心，即以明心、深明心为意境。『无所遮碍』谓周遍明亮，无薄弱。『光明耀显』谓光辉闪耀，带来智慧见地之开显。此所说者何？谓为消除睡眠暗冥而生光明之留意，或称观本初之光明。此义何故？因已断烦恼之天眼智慧故。有此禅境现，未来亦然，对此脚禅投作『明心安住』之言。
Satisampajaññāyāti sattaṭṭhānikassa satisampajaññassa atthāya. Viditā vedanā uppajjantītiādīsu khīṇāsavassa vatthu viditaṃ hoti ārammaṇaṃ viditaṃ vatthārammaṇaṃ viditaṃ. Vatthārammaṇaviditatāya evaṃ vedanā uppajjanti, evaṃ tiṭṭhanti, evaṃ nirujjhanti. Na kevalañca vedanā eva idha vuttā saññādayopi , avuttā cetanādayopi, viditā ca uppajjanti ceva tiṭṭhanti ca nirujjhanti ca. Api ca vedanāya uppādo vidito hoti, upaṭṭhānaṃ viditaṃ hoti. Avijjāsamudayā vedanāsamudayo, taṇhāsamudayā kammasamudayo, phassasamudayā vedanāyasamudayo. Nibbattilakkhaṇaṃ passantopi vedanākkhandhassa samudayaṃ passati. Evaṃ vedanāya uppādo vidito hoti. Kathaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatūpaṭṭhānaṃ viditaṃ hoti. Dukkhato manasikaroto bhayatūpaṭṭhānaṃ viditaṃ hoti. Anattato manasikaroto suññatūpaṭṭhānaṃ viditaṃ hoti. Evaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti, khayato bhayato suññato jānāti. Kathaṃ vedanāya atthaṅgamo vidito hoti? Avijjānirodhā vedanānirodho.…Pe… evaṃ vedanāya atthaṅgamo vidito hoti. Imināpi nayenettha attho veditabbo.
『念正知』者，七处念正知意。谓已知感受生起等诸处，此为已断烦恼者所知之境界。且知众缘，众缘依止，感受因缘而生、住、灭。此处非唯感受，亦含识想等行亦生起、住、灭。对感受生起已知，亦知维持与消亡。且由无明起，感受亦生；由渴爱起，行为生；由触起，感受生。能见受蕴生起之灭相。由此对感受生起已知。如何知照感受？由无常而知消灭；由苦而知怖惧；由无我而知空无。如此知感受维持与消亡，晓然知感受生起、畏怖与空无。如何知感受之灭尽？是无明尽，感受亦尽.....依此义理，亦当依因缘一一观察体察。
Itirūpantiādi vuttanayameva. Ayaṃ āvuso samādhibhāvanāti ayaṃ āsavānaṃ khayañāṇassa pādakajjhānasamādhibhāvanā.
即先前所说诸种类法。此处称为具足禅定之修习，专指得灭烦恼之脚禅定修习。
§308
308.Appamaññāti pamāṇaṃ agahetvā anavasesapharaṇavasena appamaññāva. Anupadavaṇṇanā pana bhāvanāsamādhividhānañca etāsaṃ visuddhimagge vitthāritameva. Arūpakathāpi visuddhimagge vitthāritāva.
第308条。『无量』者，取无量无尽之意，谓无缺失、无拘束而无量也。关于此修习之专注禅定法门，详广示于《清净道论》中。有关非色法之部分，亦详列其中。
Apassenānīti apassayāni. Saṅkhāyāti ñāṇena ñatvā. Paṭisevatīti ñāṇena ñatvā sevitabbayuttakameva sevati. Tassa ca vitthāro ‘‘paṭisaṅkhā yoniso cīvaraṃ paribhuñjatī’’tiādinā nayena veditabbo. Saṅkhāyekaṃ adhivāsetīti ñāṇena ñatvā adhivāsetabbayuttakameva adhivāseti. Vitthāro panettha ‘‘paṭisaṅkhā yoniso khamo hoti sītassā’’tiādinā nayena veditabbo. Parivajjetīti ñāṇena ñatvā parivajjetuṃ yuttameva parivajjeti. Tassa vitthāro ‘‘paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjetī’’tiādinā nayena veditabbo. Vinodetīti ñāṇena ñatvā vinodetabbameva vinodeti, nudati nīharati anto pavisituṃ na deti. Tassa vitthāro ‘‘uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā nayena veditabbo.
“Apassenāni”者，为“眼所见之事”；“apassayāni”即“所不见之事”。“Saṅkhāyāti”谓凭智识而识得之义。“Paṭisevatīti”谓凭智识而识知当依适用之法而依止之意。其详细义理，当依据『应圆融审慎地依止衣钵等』等文义而明了。以“Saṅkhāya”之一为例，即凭智慧认识后，仅依其该依止物而依止。“Adhivāsetīti”谓凭智识而知应当依止，于是唯依当依止之物而依止。其详细义理，“应圆融审慎地容于衣钵内”等文义当被采用以示明白。“Parivajjetīti”指凭智慧知道应当避开，依此便避。“Vinodetīti”谓凭智慧知道应当消除，则消除，且驱遣遣除，不使其入侵。其详细义理，可由「正悉心不依止已生的欲念」等文句而解明。
Ariyavaṃsacatukkavaṇṇanā四圣种的解释。
§309
309.Ariyavaṃsāti ariyānaṃ vaṃsā. Yathā hi khattiyavaṃso, brāhmaṇavaṃso, vessavaṃso, suddavaṃso, samaṇavaṃso, kulavaṃso, rājavaṃso, evaṃ ayampi aṭṭhamo ariyavaṃso ariyatanti ariyapaveṇī nāma hoti. So kho panāyaṃ ariyavaṃso imesaṃ vaṃsānaṃ mūlagandhādīnaṃ kāḷānusāritagandhādayo viya aggamakkhāyati. Ke pana te ariyā yesaṃ ete vaṃsāti? Ariyā vuccanti buddhā ca paccekabuddhā ca tathāgatasāvakā ca, etesaṃ ariyānaṃ vaṃsāti ariyavaṃsā. Ito pubbe hi satasahassakappādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake taṇhaṅkaro medhaṅkaro saraṇaṅkaro dīpaṅkaroti cattāro buddhā uppannā, te ariyā, tesaṃ ariyānaṃ vaṃsāti ariyavaṃsā. Tesaṃ buddhānaṃ parinibbānato aparabhāge asaṅkhyeyyaṃ atikkamitvā koṇḍañño nāma buddho uppanno…pe… imasmiṃ kappe kakusandho, koṇāgamano, kassapo, amhākaṃ bhagavā gotamoti cattāro buddhā uppannā. Tesaṃ ariyānaṃ vaṃsāti ariyavaṃsā. Apica atītānāgatapaccuppannānaṃ sabbabuddhapaccekabuddhabuddhasāvakānaṃ ariyānaṃ vaṃsāti ariyavaṃsā. Te kho panete aggaññā aggāti jānitabbā. Rattaññā dīgharattaṃ pavattāti jānitabbā. Vaṃsaññā vaṃsāti jānitabbā.
“Ariyavaṃsā”者，谓圣者之宗族。譬如贵族宗族、婆罗门宗族、佛教宗族、修行者宗族、家族一类，所谓第八圣者宗族即称为“圣裔圣族”。此圣者宗族，乃是诸宗族根本原香等，崇高无比。“何等为圣者者？圣者即是诸佛、辟支佛、如来及其弟子，皆称圣者之宗族。自昔以来，数以万百万劫不可计之时，在四方有烦恼、智慧、皈依如灯的四位佛陀出现，诸佛即是圣者，乃称圣族。此后无数佛陀涌现，称为圣裔宗族。包括过去、未来及现在所有世间诸佛、辟支佛、佛弟子，皆属此圣裔宗族。其名闻远，传承绵长，名曰宗族。”
Porāṇāti na adhunuppattikā. Asaṃkiṇṇā avikiṇṇā anapanītā. Asaṃkiṇṇapubbā atītabuddhehi na saṃkiṇṇapubbā. ‘‘Kiṃ imehī’’ti na apanītapubbā? Na saṅkīyantīti idānipi na apanīyanti. Na saṅkīyissantīti anāgatabuddhehipi na apanīyissanti, ye loke viññū samaṇabrāhmaṇā, tehi appaṭikuṭṭhā, samaṇehi brāhmaṇehi viññūhi aninditā agarahitā.
“Porāṇā”意为非当下现起者，亦即非新生者；“Asaṃkiṇṇā”指未被损毁之；“Avikiṇṇā”谓未被摧坏；“Anapanītā”意为未被践踏。谓先前未被毁坏者，不同于在已灭昔佛时代未曾毁坏者。所谓“‘何以为此者’即未被破坏者？”谓此即今亦未被破坏者。未来诸佛及世间知慧婆罗门沙门亦不会践踏毁坏，行持纯正，未受毁谤。
Santuṭṭho hotīti paccayasantosavasena santuṭṭho hoti. Itarītarena cīvarenāti thūlasukhumalūkhapaṇītathirajiṇṇānaṃ yena kenaci. Atha kho yathāladdhādīnaṃ itarītarena yena kenaci santuṭṭho hotīti attho. Cīvarasmiñhi tayo santosā – yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti. Piṇḍapātādīsupi eseva nayo. Tesaṃ vitthārakathā sāmaññaphale vuttanayeneva veditabbā. Ime tayo santose sandhāya ‘‘santuṭṭho hoti, itarītarena yathāladdhādīsu yena kenaci cīvarena santuṭṭho hotī’’ti vuttaṃ.
“Santuṭṭho hoti”谓以缘满足而心和悦；“Itarītarena cīvarenāti”谓依大小粗细、洁净与否、张折等差别。如衣物之类，因施献等而不同，由此而由缘生喜乐。衣物上有三种喜乐──于所得衣物喜乐，于力量衣物喜乐，及于样式衣物喜乐。于乞食等亦同理。其详细义理可依同般若的阐述而辨明。总之，谓因缘和合而生满足之心。
Ettha ca cīvaraṃ jānitabbaṃ, cīvarakkhettaṃ jānitabbaṃ, paṃsukūlaṃ jānitabbaṃ, cīvarasantoso jānitabbo, cīvarapaṭisaṃyuttāni dhutaṅgāni jānitabbāni. Tattha cīvaraṃ jānitabbanti khomādīni cha cīvarāni dukūlādīni cha anulomacīvarāni jānitabbāni. Imāni dvādasa kappiyacīvarāni. Kusacīraṃ vākacīraṃ phalakacīraṃ kesakambalaṃ vāḷakambalaṃ potthako cammaṃ ulūkapakkhaṃ rukkhadussaṃ latādussaṃ erakadussaṃ kadalidussaṃ veḷudussanti evamādīni pana akappiyacīvarāni. Cīvarakkhettanti ‘‘saṅghato vā gaṇato vā ñātito vā mittato vā attano vā dhanena paṃsukūlaṃ vā’’ti evaṃ uppajjanato cha khettāni, aṭṭhannañca mātikānaṃ vasena aṭṭha khettāni jānitabbāni. Paṃsukūlanti sosānikaṃ, pāpaṇikaṃ, rathiyaṃ saṅkārakūṭakaṃ, sotthiyaṃ, sinānaṃ, titthaṃ, gatapaccāgataṃ, aggidaḍḍhaṃ, gokhāyitaṃ upacikakhāyitaṃ, undūrakhāyitaṃ, antacchinnaṃ, dasācchinnaṃ, dhajāhaṭaṃ, thūpaṃ, samaṇacīvaraṃ, sāmuddiyaṃ, ābhisekiyaṃ, panthikaṃ, vātāhaṭaṃ, iddhimayaṃ, devadattiyanti tevīsati paṃsukūlāni veditabbāni.
于此应知衣物，本分与衣田（衣物来自何处）及苍蝇虫类等应知。应知十二种禁制衣物。诸如破破旧旧、带袖、破罩、头皮布、皮革、猴皮、孔雀毛、树皮、藤蔓、芭蕉叶、藤叶等，此类非禁制衣物不可用。所谓“衣田”，是指僧团、徒众、父母亲友或自有资产所获之衣物等。如云：破烂污恶、破损牛皮、涂油、擦洗、漂白、前来旧衣、插旗、塔衣、沙门衣、海产衣、膜拜衣、行者衣、风帽、具有神通者穿着的、天上所予者等三十三种破烂衣物应当明晓。
Ettha ca sotthiyanti gabbhamalaharaṇaṃ. Gatapaccāgatanti matakasarīraṃ pārupitvā susānaṃ netvā ānītacīvaraṃ. Dhajāhaṭanti dhajaṃ ussāpetvā tato ānītaṃ. Thūpanti vammike pūjitacīvaraṃ . Sāmuddiyanti samuddavīcīhi thalaṃ pāpitaṃ. Panthikanti panthaṃ gacchantehi corabhayena pāsāṇehi koṭṭetvā pārutacīvaraṃ. Iddhimayanti ehibhikkhucīvaraṃ. Sesaṃ pākaṭameva.
所谓“涂油衣”指涂有胎脂涂料之衣。所谓“前来旧衣”意指去世染尸之衣已弃之，用以化缘之衣。所谓“插旗”指插设旗帜后穿着衣。所谓“塔衣”是尊奉录怀之衣。所谓“海产衣”是指用海中粪泥制成之衣。所谓“行者衣”谓行者行路时因惊盗用石击打破损之衣。所谓“神通衣”指具神通比库所穿之衣。其余皆明了。上述诸衣皆属显明的禁制衣物。
Cīvarasantosoti vīsati cīvarasantosā, vitakkasantoso, gamanasantoso, pariyesanasantoso, paṭilābhasantoso, mattappaṭiggahaṇasantoso, loluppavivajjanasantoso, yathālābhasantoso, yathābalasantoso, yathāsāruppasantoso, udakasantoso, dhovanasantoso, karaṇasantoso, parimāṇasantoso, suttasantoso, sibbanasantoso, rajanasantoso, kappasantoso, paribhogasantoso, sannidhiparivajjanasantoso, vissajjanasantosoti.
关于衣服的满足分为二十种：衣服满足、思维满足、行住满足、寻求满足、获得满足、适当收受满足、不贪欲满足、依所得满足、依力量满足、依相好满足、水满足、洗涤满足、制作满足、尺量满足、纳受满足、破损满足、污迹满足、使用满足、周避满足以及解脱满足。
Tattha sādakabhikkhunā temāsaṃ nibaddhavāsaṃ vasitvā ekamāsamattaṃ vitakketuṃ vaṭṭati. So hi pavāretvā cīvaramāse cīvaraṃ karoti. Paṃsukūliko aḍḍhamāseneva karoti. Iti māsaḍḍhamāsamattaṃ vitakkanaṃ vitakkasantoso. Vitakkasantosena pana santuṭṭhena bhikkhunā pācīnakkhaṇḍarājivāsikapaṃsukūlikattherasadisena bhavitabbaṃ.
其时，有成就的比库常住某处结夏安居，居住一月之后，就开始思维收敛。因为他解夏前裁剪缝制衣服。作尘垢衣者，每做半月即更换一次。这就称为依间隔个月份思维满足。以思维满足而心生安乐的人，应当像过去留住沙弥舍弃尘垢衣比库那样修持。
Thero kira cetiyapabbatavihāre cetiyaṃ vandissāmīti āgato cetiyaṃ vanditvā cintesi ‘‘mayhaṃ cīvaraṃ jiṇṇaṃ bahūnaṃ vasanaṭṭhāne labhissāmī’’ti. So mahāvihāraṃ gantvā saṅghattheraṃ disvā vasanaṭṭhānaṃ pucchitvā tattha vuttho punadivase cīvaraṃ ādāya āgantvā theraṃ vandi. Thero kiṃ āvusoti āha. Gāmadvāraṃ, bhante, gamissāmīti. Ahampāvuso, gamissāmīti. Sādhu, bhanteti gacchanto mahābodhidvārakoṭṭhake ṭhatvā puññavantānaṃ vasanaṭṭhāne manāpaṃ labhissāmīti cintetvā aparisuddho me vitakkoti tatova paṭinivatti. Punadivase ambaṅgaṇasamīpato, punadivase mahācetiyassa uttaradvārato, tatheva paṭinivattitvā catutthadivase therassa santikaṃ agamāsi. Thero imassa bhikkhuno vitakko na parisuddho bhavissatīti cīvaraṃ gahetvā tena saddhiṃyeva pañhaṃ pucchamāno gāmaṃ pāvisi. Tañca rattiṃ eko manusso uccārapalibuddho sāṭakeyeva vaccaṃ katvā taṃ saṅkāraṭṭhāne chaḍḍesi. Paṃsukūlikatthero taṃ nīlamakkhikāhi samparikiṇṇaṃ disvā añjaliṃ paggahesi. Mahāthero ‘‘kiṃ, āvuso, saṅkāraṭṭhānassa añjaliṃ paggaṇhāsī’’ti? ‘‘Nāhaṃ, bhante, saṅkāraṭṭhānassa añjaliṃ paggaṇhāmi, mayhaṃ pitu dasabalassa paggaṇhāmi, puṇṇadāsiyā sarīraṃ pārupitvā chaḍḍitaṃ paṃsukūlaṃ tumbamatte pāṇake vidhunitvā susānato gaṇhantena dukkaraṃ kataṃ, bhante’’ti. Mahāthero ‘‘parisuddho vitakko paṃsukūlikassā’’ti cintesi. Paṃsukūlikattheropi tasmiṃyeva ṭhāne ṭhito vipassanaṃ vaḍḍhetvā tīṇi phalāni patto taṃ sāṭakaṃ gahetvā cīvaraṃ katvā pārupitvā pācīnakkhaṇḍarājiṃ gantvā aggaphalaṃ arahattaṃ pāpuṇi.
有位长老曾到佛塔山中，礼敬佛塔后心念：“我将获得一件陈旧的衣服，曾有多人穿过。”他至大寺，见到了僧团长老，询问到衣服处。隔日他带着衣服再来，向长老致敬。长老问：“去哪里？”答曰：“大师，我们去乡村门口。”长老同意同行。他们往大觉门砌处站立，想得到善知识的喜爱，念头不清净便退转。隔天，从村落围墙近处，后天从大佛塔北门进，依此退转。第四日他来到长老处。此时知比库的念头未清净，便拿起衣服单独前去乡村问别人。夜里一人高声演说恶语，如同毒蛇毒牙，毁坏修行场所。尘垢衣比库见此，满身苍蝇，呈现合掌之礼。大长老问：“朋友，你为何向修行场所合掌？”他说：“不，我不是礼敬修行场所，我是礼敬我的父亲——拥有十万力量者。捐弃破旧尘垢衣，被尸体覆盖并焚烧处理，这极其苦难，尊者。”大长老思忖：“他是对尘垢衣具有清净思维者。”尘垢衣比库当日便立地增长观慧，得三果报，持那毒蛇衣，穿着后往过去沙弥住处，获得阿拉汉第一果。
Cīvaratthāya gacchantassa pana ‘‘kattha labhissāmī’’ti acintetvā kammaṭṭhānasīseneva gamanaṃ gamanasantoso nāma.
行走为了服装的人，心不生疑，即不思「何处可得」，此称为修行处所上的行住满足。
Pariyesantassa pana yena vā tena vā saddhiṃ apariyesitvā lajjiṃ pesalaṃ bhikkhuṃ gahetvā pariyesanaṃ pariyesanasantoso nāma.
而寻求者，则为与某人合住而未得者，抱持愧耻、羞涩的比库，此称为寻求满足。
Evaṃ pariyesantassa āhariyamānaṃ cīvaraṃ dūrato disvā ‘‘etaṃ manāpaṃ bhavissati, etaṃ amanāpa’’nti evaṃ avitakketvā thūlasukhumādīsu yathāladdheneva santussanaṃ paṭilābhasantoso nāma.
如此，寻求者远观得到的衣服，心中思惟：「此物将是欢喜，此物将不欢喜」，不生妄念地于粗细大小等如所应得的，产生满足，此称为获得满足。
Evaṃ laddhaṃ gaṇhantassāpi ‘‘ettakaṃ dupaṭṭassa bhavissati, ettakaṃ ekapaṭṭassā’’ti attano pahonakamatteneva santussanaṃ mattappaṭiggahaṇasantoso nāma.
因此，虽能获得而取用时，心中充满满足，也只限于收受适量，这是称为知足满足的满足。
Cīvaraṃ pariyesantassa pana ‘‘asukassa gharadvāre manāpaṃ labhissāmī’’ti acintetvā dvārapaṭipāṭiyā caraṇaṃ loluppavivajjanasantoso nāma.
但寻求袈裟者，未曾思虑“可于贪求家门处获得合意”，而行为按门径经行，这是称为厌弃贪欲满足的满足。
Lūkhapaṇītesu yena kenaci yāpetuṃ sakkontassa yathāladdheneva yāpanaṃ yathālābhasantoso nāma.
对脏污污秽器物，能用以维持者，程度以实际所得为度，这称为满足于所得的满足。
Attano thāmaṃ jānitvā yena yāpetuṃ sakkoti, tena yāpanaṃ yathābalasantoso nāma.
了知自身住所，能以何处维持者，以自身能力为限，这称为满足于自身能力的满足。
Manāpaṃ aññassa datvā attano yena kenaci yāpanaṃ yathāsāruppasantoso nāma.
给予他人合适物品，使之满足者，以所给合适者为度，这称为满足于按等价给予的满足。
‘‘Kattha udakaṃ manāpaṃ, kattha amanāpa’’nti avicāretvā yena kenaci dhovanupagena udakena dhovanaṃ udakasantoso nāma. Paṇḍumattikagerukapūtipaṇṇarasakiliṭṭhāni pana udakāni vajjetuṃ vaṭṭati.
未探问“何处水合意，何处水不合意”，但能用涂有芭蕉叶、姜块、树脂、树脂片等污物所染污的水为清洗，这是称为对水洁净的满足。
Dhovantassa pana muggarādīhi apaharitvā hatthehi madditvā dhovanaṃ dhovanasantoso nāma. Tathā asujjhantaṃ paṇṇāni pakkhipitvā tāpitaudakenāpi dhovituṃ vaṭṭati.
清洗者用拇指等指头去取物、用手托举，称为洗涤的满足。类似地，将染色的树叶投掷入热水中欲清洗，也是如此。
Evaṃ dhovitvā karontassa idaṃ thūlaṃ, idaṃ sukhumanti akopetvā pahonakanīhāreneva karaṇaṃ karaṇasantoso nāma.
如此洗涤后，用粗重的物体与轻细的物体不生怨恨，好似在干净处轻轻处理，称为作业的满足。
Timaṇḍalappaṭicchādanamattasseva karaṇaṃ parimāṇasantoso nāma.
只覆盖三层圆形布料的程度，称为量度的满足。
Cīvarakaraṇatthāya pana manāpasuttaṃ pariyesissāmīti avicāretvā rathikādīsu vā devaṭṭhāne vā āharitvā pādamūle vā ṭhapitaṃ yaṃkiñcideva suttaṃ gahetvā karaṇaṃ suttasantoso nāma.
为了制作袈裟，悉心找寻、不轻率，或从车夫等处或者天人住所处取来，放置于脚根等所，取用这类经文，称为经文的满足。
Kusibandhanakāle pana aṅgulamatte sattavāre na vijjhitabbaṃ, evaṃ karontassa hi yo bhikkhu sahāyo na hoti, tassa vattabhedopi natthi. Tivaṅgulamatte pana sattavāre vijjhitabbaṃ, evaṃ karontassa maggapaṭipannenāpi sahāyena bhavitabbaṃ. Yo na hoti, tassa vattabhedo. Ayaṃ sibbanasantoso nāma.
在结草绳时，手指宽度有七处不应察觉，若行者无此帮助，则无过失；但若手指宽有七处应察觉且无此帮助，乃有过失。此称为缝合的满足。
Rajantena pana kāḷakacchakādīni pariyesantena na rajitabbaṃ. Somavakkalādīsu yaṃ labhati, tena rajitabbaṃ. Alabhantena pana manussehi araññe vākaṃ gahetvā chaḍḍitarajanaṃ vā bhikkhūhi pacitvā chaḍḍitakasaṭaṃ vā gahetvā rajitabbaṃ, ayaṃ rajanasantoso nāma.
用鲜血从黑绞丝等处取血者不应取用。若从血迹等处获得，则应取用。人们无法取得而从荒野拾取弃血或由比库食用弃血籽数十而得者，则应取用。此称为血液的满足。
Nīlakaddamakāḷasāmesu yaṃkiñci gahetvā hatthipiṭṭhe nisinnassa paññāyamānakapakaraṇaṃ kappasantoso nāma.
在青黑色布料上，拿取某物放于掌心静坐时所使用的法器，称为“造作满足”。
Hirikopīnapaṭicchādanamattavasena paribhuñjanaṃ paribhogasantoso nāma.
以羞耻与恐惧心稍加遮蔽的程度而享用，称为“享受满足”。
Dussaṃ pana labhitvā suttaṃ vā sūciṃ vā kārakaṃ vā alabhantena ṭhapetuṃ vaṭṭati, labhantena na vaṭṭati. Katampi sace antevāsikādīnaṃ dātukāmo hoti, te ca asannihitā yāva āgamanā ṭhapetuṃ vaṭṭati. Āgatamattesu dātabbaṃ. Dātuṃ asakkontena adhiṭṭhātabbaṃ. Aññasmiṃ cīvare sati paccattharaṇampi adhiṭṭhātuṃ vaṭṭati. Anadhiṭṭhitameva hi sannidhi hoti. Adhiṭṭhitaṃ na hotīti mahāsīvatthero āha. Ayaṃ sannidhiparivajjanasantoso nāma.
但是当未得时，无论是经文、针线还是器物，都不宜放置；而得者可放置。若终极居士等愿施予者，则在其未至之前，可先放置，这属于应施者。不能施者应收起。若持有他衣，也可放于后方，放置才能称为在场；若不放置，则不算在场，长老大释尊曾说此。此谓在场遮护满足。
Vissajjantena pana na mukhaṃ oloketvā dātabbaṃ. Sāraṇīyadhamme ṭhatvā vissajjitabbanti ayaṃ vissajjanasantoso nāma.
施予者不看其面目而予以施舍，立于正当事物之上而施舍，称为“施舍满足”。
Cīvarapaṭisaṃyuttāni dhutaṅgāni nāma paṃsukūlikaṅgañceva tecīvarikaṅgañca. Tesaṃ vitthārakathā visuddhimaggato veditabbā. Iti cīvarasantosamahāariyavaṃsaṃ pūrayamāno bhikkhu imāni dve dhutaṅgāni gopeti. Imāni gopento cīvarasantosamahāariyavaṃsena santuṭṭho hoti.
与衣服相关的修行行具称作破戒具，包括尘堆衣等三种衣服部件。其详细解释应以《净道论》理解。由此，僧人圆满衣服满足长老传承，守护这两种破戒具。守护它们者由衣服满足长老传承而感到满足。
Vaṇṇavādīti eko santuṭṭho hoti, santosassa vaṇṇaṃ na katheti, eko na santuṭṭho hoti, santosassa vaṇṇaṃ katheti, eko neva santuṭṭho hoti, na santosassa vaṇṇaṃ katheti, eko santuṭṭho ceva hoti, santosassa ca vaṇṇaṃ katheti, taṃ dassetuṃ ‘‘itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’’ti vuttaṃ.
所谓颜色论者，则有五种：一种是满足者，不议论满足者的颜色；一种是不满足者，议论满足者的颜色；一种既不满足亦不议论满足者颜色；一种既满足又议论满足者颜色。对此说为“因不同衣色满足而论颜色者”。
Anesananti dūteyyapahinagamanānuyogappabhedaṃ nānappakāraṃ anesanaṃ. Appatirūpanti ayuttaṃ. Aladdhā cāti alabhitvā. Yathā ekacco ‘‘kathaṃ nu kho cīvaraṃ labhissāmī’’ti. Puññavantehi bhikkhūhi saddhiṃ ekato hutvā kohaññaṃ karonto uttasati paritasati, santuṭṭho bhikkhu evaṃ aladdhā cīvaraṃ na paritasati. Laddhā cāti dhammena samena labhitvā. Agadhitoti vigatalobhagiddho. Amucchitoti adhimattataṇhāya mucchaṃ anāpanno. Anajjhāpannoti taṇhāya anotthato apariyonaddho. Ādīnavadassāvīti anesanāpattiyañca gedhitaparibhoge ca ādīnavaṃ passamāno. Nissaraṇapaññoti ‘‘yāvadeva sītassa paṭighātāyā’’ti vuttaṃ nissaraṇameva pajānanto.
喻谓亲近使者的往来所随之事分歧差别，为多种多样之联系。称为『不多者异形』意为不相连结，为无所获也。『未得者』是指未取得。譬如有人问『我等如何得袈裟乎』。有福德比库们一处同行时，彼此擦身而过，唯有一比库满心欢喜，以为得袈裟而不以擦肩之人而不欢喜。此乃因依正法而得故称『已得』。『未收者』谓去除贪欲之心甘舍弃者。『无所著者』谓未染污贪欲烦恼，未倒坠其内。『不思议者』谓取于贪欲无益处，不为其所缠缚。观无有害，如说『余冷击痛止之』，即是了知安止之智也。
Itarītaracīvarasantuṭṭhiyāti yena kenaci cīvarena santuṭṭhiyā. Nevattānukkaṃsetīti ‘‘ahaṃ paṃsukūliko mayā upasampadamāḷeyeva paṃsukūlikaṅgaṃ gahitaṃ, ko mayā sadiso atthī’’ti attukkaṃsanaṃ na karoti. Na paraṃ vambhetīti ‘‘ime panaññe bhikkhū na paṃsukūlikā’’ti vā ‘‘paṃsukūlikaṅgamattampi etesaṃ natthī’’ti vā evaṃ paraṃ na vambheti. Yo hi tattha dakkhoti yo tasmiṃ cīvarasantose, vaṇṇavādādīsu vā dakkho cheko byatto. Analasoti sātaccakiriyāya ālasiyavirahito. Sampajāno paṭissatoti sampajānapaññāya ceva satiyā ca yutto. Ariyavaṃse ṭhitoti ariyavaṃse patiṭṭhito.
所谓对他人袈裟满足者，意指对某个袈裟而生满足感。或如出家时袈裟粗陋自言『我握此尘堆衣已于戒坛受戒，何须他衣相对』，不作辩论。亦不诳他人，即不诳其他比库说『他袈裟非尘堆衣』或『他所持袈裟不及我等尘堆衣』，不生欺诳之心。能见他人袈裟而生满足者，即能辨别袈裟之好恶、色相异同等。称为勤勉不怠，远离懈怠。具足智慧觉知而调伏身心者，谓身心明了故。立于圣族中，即安立于圣善教团中。
Itarītarena piṇḍapātenāti yena kenaci piṇḍapātena. Etthāpi piṇḍapāto jānitabbo. Piṇḍapātakkhettaṃ jānitabbaṃ, piṇḍapātasantoso jānitabbo, piṇḍapātapaṭisaṃyuttaṃ dhutaṅgaṃ jānitabbaṃ. Tattha piṇḍapātoti ‘‘odano, kummāso, sattu, maccho, maṃsaṃ, khīraṃ, dadhi, sappi, navanītaṃ, telaṃ, madhu, phāṇitaṃ, yāgu, khādanīyaṃ, sāyanīyaṃ, lehanīya’’nti soḷasa piṇḍapātā.
所谓以他人布施为满足，指因他人布施而心生满足。对布施应知其性质。应了解布施场所、布施心意、及与布施相应的除垢行为必须晓知。其布施包括诸如饭食、粥、素菜、鱼肉、乳等十六种布施物。
Piṇḍapātakkhettanti saṅghabhattaṃ, uddesabhattaṃ, nimantanaṃ, salākabhattaṃ, pakkhikaṃ, uposathikaṃ, pāṭipadikaṃ, āgantukabhattaṃ, gamikabhattaṃ, gilānabhattaṃ, gilānupaṭṭhākabhattaṃ, dhurabhattaṃ, kuṭibhattaṃ, vārabhattaṃ, vihārabhattanti pannarasa piṇḍapātakkhettāni.
『Piṇḍapātakkhettanti』者，谓乞食地分为十五种：僧众食地、特定供养地、邀请地、标志地、趁假日乞食地、戒日乞食地、行道乞食地、外来乞食地、旅乞地、病人食地、病人护理地、断瘾食地、屋舍食地、行货食地及寺院食地，共计十五种。
Piṇḍapātasantosoti piṇḍapāte vitakkasantoso, gamanasantoso, pariyesanasantoso paṭilābhasantoso, paṭiggahaṇasantoso, mattappaṭiggahaṇasantoso, loluppavivajjanasantoso, yathālābhasantoso, yathābalasantoso, yathāsāruppasantoso, upakārasantoso, parimāṇasantoso, paribhogasantoso, sannidhiparivajjanasantoso, vissajjanasantosoti pannarasa santosā.
『Piṇḍapātasantosoti』者，谓乞食满足分为十五种：思虑满足、行走满足、搜寻满足、取得满足、接受满足、轻受满足、渴望斩断满足、所得满足、力量满足、品质满足、助益满足、数量满足、使用满足、适时围绕满足及舍弃满足，共十五种满足也。
Tattha sādako bhikkhu mukhaṃ dhovitvā vitakketi. Piṇḍapātikena pana gaṇena saddhiṃ caratā sāyaṃ therūpaṭṭhānakāle ‘‘sve kattha piṇḍāya carissāmāti asukagāme, bhante’’ti, ettakaṃ cintetvā tato paṭṭhāya na vitakketabbaṃ. Ekacārikena vitakkamāḷake ṭhatvā vitakketabbaṃ. Tato paraṃ vitakkento ariyavaṃsā cuto hoti paribāhiro. Ayaṃ vitakkasantoso nāma.
此处谓善施主比库洗净口渴念。与布施人众同行时，于长老聚会之际，有人言『师，我去村落布施此处如何』，但念头一出不得妄语而烦恼。由一思维串乐而言后起妄语，因而生不顺法之念。谓此为思维满足，是生于外缘之对内心之不善相应。
Piṇḍāya pavisantena ‘‘kuhiṃ labhissāmī’’ti acintetvā kammaṭṭhānasīsena gantabbaṃ. Ayaṃ gamanasantoso nāma.
因施食而入舍时，不应思惟‘可得何物？’应当前往修习法处。这种前往称为行满意。
Pariyesantena yaṃ vā taṃ vā agahetvā lajjiṃ pesalameva gahetvā pariyesitabbaṃ. Ayaṃ pariyesanasantoso nāma.
在寻求时，无论取何物，只应取无羞耻之处，称为寻求满意。
Dūratova āhariyamānaṃ disvā ‘‘etaṃ manāpaṃ, etaṃ amanāpa’’nti cittaṃ na uppādetabbaṃ. Ayaṃ paṭilābhasantoso nāma.
见远方所取物，须知‘此乃喜物，此非喜物’，心不应生分别。此称为取得满意。
‘‘Imaṃ manāpaṃ gaṇhissāmi, imaṃ amanāpaṃ na gaṇhissāmī’’ti acintetvā yaṃkiñci yāpanamattaṃ gahetabbameva, ayaṃ paṭiggahaṇasantoso nāma.
思惟‘此喜物取之，此非喜物不取’，心应取舍适量之物，此称为接受满意。
Ettha pana deyyadhammo bahu, dāyako appaṃ dātukāmo, appaṃ gahetabbaṃ. Deyyadhammo bahu, dāyakopi bahuṃ dātukāmo, pamāṇeneva gahetabbaṃ. Deyyadhammo na bahu, dāyakopi appaṃ dātukāmo, appaṃ gahetabbaṃ. Deyyadhammo na bahu, dāyako pana bahuṃ dātukāmo, pamāṇena gahetabbaṃ. Paṭiggahaṇasmiñhi mattaṃ ajānanto manussānaṃ pasādaṃ makkheti, saddhādeyyaṃ vinipāteti, sāsanaṃ na karoti, vijātamātuyāpi cittaṃ gahetuṃ na sakkoti. Iti mattaṃ jānitvāva paṭiggahetabbanti ayaṃ mattappaṭiggahaṇasantoso nāma.
此处业缘多者，给予者欲少，宜少取。业缘多者，给予者多欲多，宜适量取。业缘少者，给予者欲少，宜少取。业缘少者，给予者多欲多，亦宜适量取。凡受持于此不知节制，令人失足，毁坏信心，坏法不修，甚至无法安摄无亲者之心。了解节度后方可接受，此为节度接受满意。
Saddhakulāniyeva agantvā dvārappaṭipāṭiyā gantabbaṃ. Ayaṃ loluppavivajjanasantoso nāma. Yathālābhasantosādayo cīvare vuttanayā eva.
应专从信众之家入，循规蹈矩而入。此称为离贪欲烦恼满意。如同行满意，收衣时亦同理。
Piṇḍapātaṃ paribhuñjitvā samaṇadhammaṃ anupālessāmīti evaṃ upakāraṃ ñatvā paribhuñjanaṃ upakārasantoso nāma.
食用托钵施食后，不偏离沙门法，知此功德称为饮食随喜，亦名饮食欢喜。
Pattaṃ pūretvā ānītaṃ na paṭiggahetabbaṃ, anupasampanne sati tena gāhāpetabbaṃ, asati harāpetvā paṭiggahaṇamattaṃ gahetabbaṃ. Ayaṃ parimāṇasantoso nāma.
装满钵中的食物，所取不能过度，未到适当的时候不可取用，不能无念惑着。到期未吃者应当舍弃，仅取用适量，此谓计算适量满足。
‘‘Jighacchāya paṭivinodanaṃ idamettha nissaraṇa’’nti evaṃ paribhuñjanaṃ paribhogasantoso nāma.
因厌恶而弃取饮食，即此为舍弃饮食满足，称作享用满足。
Nidahitvā na paribhuñjitabbanti ayaṃ sannidhiparivajjanasantoso nāma.
食物若放置久远，不得食用，此谓食剩弃离满足。
Mukhaṃ anoloketvā sāraṇīyadhamme ṭhitena vissajjetabbaṃ. Ayaṃ vissajjanasantoso nāma.
食物入口后不回顾察看，安乐于合宜之法而舍弃，称作舍弃满足。
Piṇḍapātapaṭisaṃyuttāni pana pañca dhutaṅgāni – piṇḍapātikaṅgaṃ, sapadānacārikaṅgaṃ, ekāsanikaṅgaṃ , pattapiṇḍikaṅgaṃ, khalupacchābhattikaṅganti. Tesaṃ vitthārakathā visuddhimagge vuttā. Iti piṇḍapātasantosamahāariyavaṃsaṃ pūrayamāno bhikkhu imāni pañca dhutaṅgāni gopeti. Imāni gopento piṇḍapātasantosamahāariyavaṃsena santuṭṭho hoti. ‘‘Vaṇṇavādī’’tiādīni vuttanayeneva veditabbāni.
与托钵饮食相应的五种净戒为：托钵洁净、整步行距、坐垫洁净、钵内置布、饭后背钵。其详解已载于《清净道论》。修持此五净戒的比库，于饮食满足上感到欢喜，称为饮食满足大圣传说。诸如『外貌论者』等语，皆应如是理解。
Senāsanenāti idha senāsanaṃ jānitabbaṃ, senāsanakkhettaṃ jānitabbaṃ, senāsanasantoso jānitabbo, senāsanapaṭisaṃyuttaṃ dhutaṅgaṃ jānitabbaṃ. Tattha senāsananti mañco, pīṭhaṃ, bhisi, bimbohanaṃ, vihāro, aḍḍhayogo, pāsādo, hammiyaṃ, guhā, leṇaṃ, aṭṭo, māḷo , veḷugumbo, rukkhamūlaṃ, yattha vā pana bhikkhū paṭikkamantīti imāni pannarasa senāsanāni.
此处“senāsanena”意指应当明了“senāsana”（住所、住处）之义，须知住所所在之境界，住所之满足，及住所的五净具配。所谓住所包括床榻、座位、席子、寝具、住处、附属建筑、楼阁、凉棚、洞穴、穴室、茅屋、盖屋、树根等，或者比库住宿处。此共有十五种住所。
Senāsanakkhettanti ‘‘saṅghato vā gaṇato vā ñātito vā mittato vā attano vā dhanena paṃsukūlaṃ vā’’ti cha khettāni.
住所境界者，谓“桑迦”（僧团）或“迦纳”（聚众），“亲属”或“友伴”，以及自身财物布施的尘堆等，这即十五住所境界。
Senāsanasantosoti senāsane vitakkasantosādayo pannarasa santosā. Te piṇḍapāte vuttanayeneva veditabbā. Senāsanapaṭisaṃyuttāni pana pañca dhutaṅgāni – āraññikaṅgaṃ, rukkhamūlikaṅgaṃ, abbhokāsikaṅgaṃ, sosānikaṅgaṃ, yathāsantatikaṅganti. Tesaṃ vitthārakathā visuddhimagge vuttā. Iti senāsanasantosamahāariyavaṃsaṃ pūrayamāno bhikkhu imāni pañca dhutaṅgāni gopeti. Imāni gopento senāsanasantosamahāariyavaṃsena santuṭṭho hoti.
住所满足者，即住所中的思想满足分十五种，似于施食时所宣说的宜知。与住所相连的有五种净具：森林净具、树根净具、开阔净具、通风净具、及依照当时凉爽状况的净具。其详细注释载于《净道论》中。由此，比库以住所满足及净具五法摄护住所满足快乐。
Gilānapaccayo pana piṇḍapāteyeva paviṭṭho. Tattha yathālābhayathābalayathāsāruppasantoseneva santussitabbaṃ. Nesajjikaṅgaṃ bhāvanārāmaariyavaṃsaṃ bhajati. Vuttampi cetaṃ –
病者条件在施食典籍中亦有论述，比库应以所得力量、身心安适满足住宿处，居于不卧病之处，修习禅院尊贵住所。释义云：
‘‘Pañca senāsane vuttā, pañca āhāranissitā;
五种住所说出，五种以食物为依条件；
Eko vīriyasaṃyutto, dve ca cīvaranissitā’’ti.
一者以精进为依，二者以衣服为依。
Iti āyasmā dhammasenāpati sāriputtatthero pathaviṃ pattharamāno viya sāgarakucchiṃ pūrayamāno viya ākāsaṃ vitthārayamāno viya ca paṭhamaṃ cīvarasantosaṃ ariyavaṃsaṃ kathetvā candaṃ uṭṭhāpento viya sūriyaṃ ullaṅghento viya ca dutiyaṃ piṇḍapātasantosaṃ kathetvā sineruṃ ukkhipento viya tatiyaṃ senāsanasantosaṃ ariyavaṃsaṃ kathetvā idāni sahassanayappaṭimaṇḍitaṃ catutthaṃ bhāvanārāmaṃ ariyavaṃsaṃ kathetuṃ puna caparaṃ āvuso bhikkhu pahānārāmo hotīti desanaṃ ārabhi.
于是长老法军总领沙利耶尊者，如同踏遍世间大地一般，如同用水填满海水聚集之窟一般，如同展开广阔天空一般，首先讲述采衣法喜的尊贵血统，如同指引月光而升起之时，翻越日光一般；其次讲述乞食法喜，如同跳跃于砧鼎之上；第三讲述驻座法喜的尊贵血统，如今将讲述以一千塔基环绕的第四尊贵血统，即修习静室法喜，如此再三，尊敬的比库们，此为舍弃安住之地的教诲，宣说开始。
Tattha āramanaṃ ārāmo, abhiratīti attho. Pañcavidhe pahāne ārāmo assāti pahānārāmo. Kāmacchandaṃ pajahanto ramati, nekkhammaṃ bhāvento ramati, byāpādaṃ pajahanto ramati…pe… sabbakilese pajahanto ramati, arahattamaggaṃ bhāvento ramatīti evaṃ pahāne ratoti pahānarato. Vuttanayeneva bhāvanāya ārāmo assāti bhāvanārāmo. Bhāvanāya ratoti bhāvanārato.
此处安住、住所之意即谓欢喜、希求。所谓五种舍弃者中有住所，谓舍弃者欢喜者。舍弃欲念者而欢喜，希求出离者而欢喜，舍弃嗔恚而欢喜……舍弃一切烦恼而欢喜，修行阿拉汉道者而欢喜，此为在舍弃中欢喜者。以此说法，即谓专注修习是住所，欢喜于修习，即是修习住所。
Imesu pana catūsu ariyavaṃsesu purimehi tīhi terasannaṃ dhutaṅgānaṃ catupaccayasantosassa ca vasena sakalaṃ vinayapiṭakaṃ kathitaṃ hoti. Bhāvanārāmena avasesaṃ piṭakadvayaṃ. Imaṃ pana bhāvanārāmataṃ ariyavaṃsaṃ kathentena bhikkhunā paṭisambhidāmagge nekkhammapāḷiyā kathetabbo. Dīghanikāye dasuttarasuttantapariyāyena kathetabbo. Majjhimanikāye satipaṭṭhānasuttantapariyāyena kathetabbo. Abhidhamme niddesapariyāyena kathetabbo.
在此四种尊贵血统中，前面三种因修行皈依而具有四种条件圆满，其中包含了完整的律藏；而修习静室者则余余藏二藏。关于这修习静室尊贵血统，须由比库以巴利语在《正断论》中加以说明；在长部中按《十随眠品》加以说明；在中部中按《念处品》加以说明；在阿毗达摩中按分类说明义理加以说明。
Tattha paṭisambhidāmagge nekkhammapāḷiyāti so nekkhammaṃ bhāvento ramati, kāmacchandaṃ pajahanto ramati. Abyāpādaṃ byāpādaṃ. Ālokasaññaṃ, thinamiddhaṃ. Avikkhepaṃ uddhaccaṃ. Dhammavavatthānaṃ, vicikicchaṃ. Ñāṇaṃ, avijjaṃ. Pāmojjaṃ, aratiṃ. Paṭhamaṃ jhānaṃ, pañca nīvaraṇe. Dutiyaṃ jhānaṃ, vitakkavicāre. Tatiyaṃ jhānaṃ, pītiṃ. Catutthaṃ jhānaṃ, sukhadukkhe. Ākāsānañcāyatanasamāpattiṃ bhāvento ramati, rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ pajahanto ramati. Viññāṇañcāyatanasamāpattiṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ bhāvento ramati, ākiñcaññāyatanasaññaṃ pajahanto ramati.
所谓《正断论》中明说修行静室尊贵血统，谓修习出离，舍弃欲念而欢喜，舍弃无嗔、恶念。舍弃昏沉睡眠、散乱掉举。舍弃法之颠倒、怀疑。舍弃智慧、无明。舍弃欢喜、厌恶。修习入一禅，调伏五盖，入二禅，正思维。入三禅，喜乐。入四禅，舍苦乐。修习空无边处定，舍形念触恼。修习识无边处定，舍心识想转。修习无所有处定，修习无想无念处定，舍无欲念境。
Aniccānupassanaṃ bhāvento ramati, niccasaññaṃ pajahanto ramati. Dukkhānupassanaṃ, sukhasaññaṃ. Anattānupassanaṃ, attasaññaṃ. Nibbidānupassanaṃ, nandiṃ. Virāgānupassanaṃ, rāgaṃ. Nirodhānupassanaṃ, samudayaṃ. Paṭinissaggānupassanaṃ, ādānaṃ. Khayānupassanaṃ, ghanasaññaṃ. Vayānupassanaṃ, āyūhanaṃ. Vipariṇāmānupassanaṃ, dhuvasaññaṃ. Animittānupassanaṃ, nimittaṃ. Apaṇihitānupassanaṃ, paṇidhiṃ. Suññatānupassanaṃ abhinivesaṃ. Adhipaññādhammavipassanaṃ, sārādānābhinivesaṃ. Yathābhūtañāṇadassanaṃ, sammohābhinivesaṃ. Ādīnavānupassanaṃ, ālayābhinivesaṃ. Paṭisaṅkhānupassanaṃ, appaṭisaṅkhaṃ. Vivaṭṭānupassanaṃ, saṃyogābhinivesaṃ. Sotāpattimaggaṃ , diṭṭhekaṭṭhe kilese. Sakadāgāmimaggaṃ, oḷārike kilese. Anāgāmimaggaṃ, aṇusahagate kilese. Arahattamaggaṃ bhāvento ramati, sabbakilese pajahanto ramatīti evaṃ paṭisambhidāmagge nekkhammapāḷiyā kathetabbo.
修习无常观，舍常见。修习苦观，舍乐见。修习无我观，舍我见。修习厌离观，舍乐著。修习离欲观，舍爱执。修习灭观，舍集著。修习舍取观，舍贪。修习坏灭观，舍实见。修习衰老观，舍寿见。修习变易观，舍恒见。修习无相观，舍相执。修习无所依观，舍执著。修习空性观，舍著法趣。修习智慧观，舍慧欲。修习如实见，舍迷惑取执。修习危难观，舍执着于此。修习反观，舍轻渝之执。修习通达无碍。经上指明，得初果者，对见欲气之烦恼断除，得二果者，对愚痴钝惑断除，得三果者，对贪爱消除。得阿拉汉果者，舍一切烦恼而欢喜。此即《正断论》中修习出离者应说明之理。
Dīghanikāyedasuttarasuttantapariyāyenāti ekaṃ dhammaṃ bhāvento ramati, ekaṃ dhammaṃ pajahanto ramati…pe… dasa dhamme bhāvento ramati, dasa dhamme pajahanto ramati. Katamaṃ ekaṃ dhammaṃ bhāvento ramati? Kāyagatāsatiṃ sātasahagataṃ. Imaṃ ekaṃ dhammaṃ bhāvento ramati. Katamaṃ ekaṃ dhammaṃ pajahanto ramati? Asmimānaṃ. Imaṃ ekaṃ dhammaṃ pajahanto ramati. Katame dve dhamme…pe… katame dasa dhamme bhāvento ramati? Dasa kasiṇāyatanāni. Ime dasa dhamme bhāvento ramati. Katame dasa dhamme pajahanto ramati? Dasa micchatte. Ime dasa dhamme pajahanto ramati. Evaṃ kho, bhikkhave, bhikkhu bhāvanārāmo hotīti evaṃ dīghanikāye dasuttarasuttantapariyāyena kathetabbo.
以长部《十随眠品》的诠释意涵，谓修习一法而欢喜，舍弃一法而欢喜……修习十法而欢喜，舍弃十法而欢喜。何为修习一法而欢喜者？乃身念在身而行不放逸。何为舍弃一法而欢喜者？乃舍己我执。何为修习与舍弃十法而欢喜者？修习者为十遍处；舍弃者为十不善法。如此，比库啊，乃为称为修习静室尊贵血统，如此于长部《十随眠品》应当加以诠释。
Majjhimanikāye satipaṭṭhānasuttantapariyāyenāti ekāyano, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati… vedanāsu vedanānupassī… citte cittānupassī… dhammesu dhammānupassī… ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. Evampi, bhikkhave, bhikkhu bhāvanārāmo hoti bhāvanārato, pahānārāmo hoti pahānarato. Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā gacchāmīti pajānāti…pe… puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ…pe… pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati, ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatītoti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu bhāvanārāmo hotīti evaṃ majjhimanikāye satipaṭṭhānasuttantapariyāyena kathetabbo.
《中部·念处经集注解》中说：“念处经的总集，是众生清净之道，为越过忧愁悲叹，断除苦恼，获得智慧，证得涅槃的真实功德，此谓四念处。四念处为何？在此，比库啊，比库于身体观察身体，生起身观；于感受观察感受，生起受观；于心观察心，生起心观；于法观察法，生起法观。所谓‘法’者，是指该比库对‘存在法’念念不忘，专注不放，保持正念，依止于此，直至理解知见纯净，且于世间不生贪著。如此，比库为修习而安住，乐在修持，乐于放下；复次，比库行住知止，自知行住；复次，比库卧时，如见身体覆盖灰尘、膏粉等污秽。此比库于身，正见实相，无所偏离，不执著过去未來，如是修习。综上所述，比库由内观身安住成身观，由此而生，此即《中部》中念处经总集所应教授。”
Abhidhamme niddesapariyāyenāti sabbepi saṅkhate aniccato dukkhato rogato gaṇḍato…pe… saṃkilesikadhammato passanto ramati. Ayaṃ, bhikkhave, bhikkhu bhāvanārāmo hotīti evaṃ niddesapariyāyena kathetabbo.
《阿毗达摩·词释总论》中说：“观察一切现象，见其无常、苦、坏灭、病朽、染污等特性，六根所缘众法如是观察。此比库为修习而安住，应依此词释总论教授。”
Nevaattānukkaṃsetīti ajja me saṭṭhi vā sattati vā vassāni aniccaṃ dukkhaṃ anattāti vipassanāya kammaṃ karontassa, ko mayā sadiso atthīti evaṃ attukkaṃsanaṃ na karoti. Na paraṃ vambhetīti aniccaṃ dukkhanti vipassanāmattakampi natthi, kiṃ ime vissaṭṭhakammaṭṭhānā carantīti evaṃ paraṃ vambhanaṃ na karoti. Sesaṃ vuttanayameva.
“‘不会发生错漏’者：今我已有六十或七十载，修习透彻无常、苦、无我之智慧体认，何法可与我同此益用？不会欺骗他人：无常苦法乃于观慧中无所遗漏，无一缺失。从而诸位修持此般证净智者亦不欺骗他。余下所述即是此义。”
§310
310.Padhānānīti uttamavīriyāni. Saṃvarapadhānanti cakkhādīni saṃvarantassa uppannavīriyaṃ. Pahānapadhānanti kāmavitakkādayo pajahantassa uppannavīriyaṃ. Bhāvanāpadhānanti bojjhaṅge bhāventassa uppannavīriyaṃ. Anurakkhaṇāpadhānanti samādhinimittaṃ anurakkhantassa uppannavīriyaṃ.
“310.精进因：精勤之最上者称为精进因。感官诸根收敛守护时所生之精进，称守护精进。舍弃欲念等妄念时所升起之精进，称舍弃精进。修持觉支时所生之精进，称修习精进。守护禅定所缘相时所起之精进，称守护精进。”
Vivekanissitantiādīsu viveko virāgo nirodhoti tīṇipi nibbānassa nāmāni. Nibbānañhi upadhivivekattā viveko. Taṃ āgamma rāgādayo virajjantīti virāgo. Nirujjhantīti nirodho. Tasmā ‘‘vivekanissita’’ntiādīsu ārammaṇavasena adhigantabbavasena vā nibbānanissitanti attho. Vossaggapariṇāminti ettha dve vossaggā pariccāgavossaggo ca pakkhandanavossaggo ca. Tattha vipassanā tadaṅgavasena kilese ca khandhe ca pariccajatīti pariccāgavossaggo. Maggo ārammaṇavasena nibbānaṃ pakkhandatīti pakkhandanavossaggo. Tasmā vossaggapariṇāminti yathā bhāviyamāno satisambojjhaṅgo vossaggatthāya pariṇamati, vipassanābhāvañca maggabhāvañca pāpuṇāti, evaṃ bhāvetīti ayamettha attho. Sesapadesupi eseva nayo.
“依离相者（三无漏法）名称含三：离（解脱）即离欲；相即断（分别法）；灭即涅槃。涅槃因下离垢而得名为离。由于此因，染着诸贪欲熄灭，谓为离欲。贪欲消灭即断灭。故称依离相。此有二义：一为依离相为著境，二为依涅槃为境界。释出离之义：放弃变化意谓波罗提木叉。有二种放弃：一种是依智慧观见行除去烦恼舍弃蕴，谓弃除放弃。一种是波罗提木叉为道，谓道之放弃。故放弃破坏变化而成就智慧觉支、观相与道，相具足成。此即所得利益之义。杂余诸词义同理。”
Bhadrakanti bhaddakaṃ. Samādhinimittaṃ vuccati aṭṭhikasaññādivasena adhigato samādhiyeva. Anurakkhatīti samādhiparibandhakadhamme rāgadosamohe sodhento rakkhati. Ettha ca aṭṭhikasaññādikā pañceva saññā vuttā. Imasmiṃ pana ṭhāne dasapi asubhāni vitthāretvā kathetabbāni. Tesaṃ vitthāro visuddhimagge vuttoyeva.
“薄伽梵尊者巴德罗甘提尊者说：禅定所缘即为由八识如石沙之相感得之禅定。守护即断除禅定障碍之烦恼，守护禅定。此处所称八识等为五识（眼耳鼻舌身识），当于此处详分十种不净观，应如净道所述广分解释。”
Dhamme ñāṇanti ekapaṭivedhavasena catusaccadhamme ñāṇaṃ catusaccabbhantare nirodhasacce dhamme ñāṇañca . Yathāha – ‘‘tattha katamaṃ dhamme ñāṇaṃ? Catūsu maggesu catūsu phalesu ñāṇa’’nti (vibha. 796). Anvaye ñāṇanti cattāri saccāni paccakkhato disvā yathā idāni, evaṃ atītepi anāgatepi imeva pañcakkhandhā dukkhasaccaṃ, ayameva taṇhā samudayasaccaṃ, ayameva nirodho nirodhasaccaṃ, ayameva maggo maggasaccanti evaṃ tassa ñāṇassa anugatiyaṃ ñāṇaṃ. Tenāha – ‘‘so iminā dhammena ñātena diṭṭhena pattena viditena pariyogāḷhena atītānāgatena nayaṃ netī’’ti. Pariye ñāṇanti paresaṃ cittaparicchede ñāṇaṃ. Yathāha – ‘‘tattha katamaṃ pariye ñāṇaṃ? Idha bhikkhu parasattānaṃ parapuggalānaṃ cetasā ceto paricca jānātī’’ti (vibha. 796) vitthāretabbaṃ. Ṭhapetvā pana imāni tīṇi ñāṇāni avasesaṃ sammutiñāṇaṃ nāma. Yathāha – ‘‘tattha katamaṃ sammutiñāṇaṃ? Ṭhapetvā dhamme ñāṇaṃ ṭhapetvā anvaye ñāṇaṃ ṭhapetvā paricchede ñāṇaṃ avasesaṃ sammutiñāṇa’’nti (vibha. 796).
法的智解是单一贯穿的认识，在四圣谛法中，对四圣谛的智解是在四圣谛中间，对灭谛的法的认识亦如是。例如，有言：「何者为法中智解？是于四圣道和四果中识知。」这是阐述。智解的相续是对四圣谛各别观察，如当前所示，过去未来亦如是：五蕴为苦圣谛，渴爱为集圣谛，灭法为灭圣谛，道法为道圣谛，此即该智解相应之智解。故说：「由此所识所见通达，明了深涵过去未来，实证此理义。」辨析中，别解是区分他心的智解。如言：「何为别解？比库以心识分别他心。」此应详述。综合后三者，即归结为总同意智解，言：「何为总同意智解？立于法的智解、相续智解、分别智解，汇集成总同意智解。」
Dukkhe ñāṇādīhi arahattaṃ pāpetvā ekassa bhikkhuno niggamanaṃ catusaccakammaṭṭhānaṃ kathitaṃ. Tattha dve saccāni vaṭṭaṃ, dve vivaṭṭaṃ, vaṭṭe abhiniveso hoti, no vivaṭṭe. Dvīsu saccesu ācariyasantike pariyattiṃ uggahetvā kammaṃ karoti, dvīsu saccesu ‘‘nirodhasaccaṃ nāma iṭṭhaṃ kantaṃ manāpaṃ, maggasaccaṃ nāma iṭṭhaṃ kantaṃ manāpa’’nti savanavasena kammaṃ karoti. Dvīsu saccesu uggahaparipucchāsavanadhāraṇasammasanapaṭivedho vaṭṭati, dvīsu savanapaṭivedho vaṭṭati. Tīṇi kiccavasena paṭivijjhati, ekaṃ ārammaṇavasena. Dve saccāni duddasattā gambhīrāni, dve gambhīrattā duddasāni.
关于苦等诸见智解证阿拉汉果，曾有一比库论述四圣谛修习的法门。存有二圣谛相连，二圣谛相断，连相中生执著，断相中则不生。于二圣谛中，于师面前诵持经文作业，于其它二圣谛则心意称愿，称愿其灭谛是所欲法，其道谛是所喜法。在二圣谛中，波动闻思记诸法相续，二圣谛则唯闻思。如此遵循三义职责，是以一辨境由根生起。彼二圣谛困难深重，彼二又甚为难解。
Sotāpattiyaṅgādicatukkavaṇṇanā入流支等四法组的解释。
§311
311.Sotāpattiyaṅgānīti sotāpattiyā aṅgāni, sotāpattimaggassa paṭilābhakāraṇānīti attho. Sappurisasaṃsevoti buddhādīnaṃ sappurisānaṃ upasaṅkamitvā sevanaṃ. Saddhammassavananti sappāyassa tepiṭakadhammassa savanaṃ. Yonisomanasikāroti aniccādivasena manasikāro. Dhammānudhammappaṭipattīti lokuttaradhammassa anudhammabhūtāya pubbabhāgapaṭipattiyā paṭipajjanaṃ.
所谓成道要件，是指南向声闻果位所具足的因缘，谓入流果的因素。善男性敬事乃佛及诸圣贤，敬访相会。闻法听闻是正确教法，即三藏法。审慎正念是以无常等理而审察思惟。随法修行，谓依世间超越法，前段法行，致使能发世间出世间的修习。
Aveccappasādenāti acalappasādena. ‘‘Itipi so bhagavā’’tiādīni visuddhimagge vitthāritāni. Phaladhātuāhāracatukkāni uttānatthāneva. Apicettha lūkhapaṇītavatthuvasena oḷārikasukhumatā veditabbā.
无动摇的信心，谓持稳不失信依。称此道为净化之道时，以「如是世尊」等为信心标的。四果之法门谓以果为善食。即使在肮脏污秽之处，亦能觉察清净之细微。
Viññāṇaṭṭhitiyoti viññāṇaṃ etāsu tiṭṭhatīti viññāṇaṭṭhitiyo. Ārammaṇaṭṭhitivasenetaṃ vuttaṃ. Rūpūpāyanti rūpaṃ upagataṃ hutvā. Pañcavokārabhavasmiñhi abhisaṅkhāraviññāṇaṃ rūpakkhandhaṃ nissāya tiṭṭhati. Taṃ sandhāyetaṃ vuttaṃ. Rūpārammaṇanti rūpakkhandhagocaraṃ rūpapatiṭṭhitaṃ hutvā. Nandūpasecananti lobhasahagataṃ sampayuttanandiyāva upasittaṃ hutvā. Itaraṃ upanissayakoṭiyā. Vuddhiṃ virūḷhiṃ vepullaṃ āpajjatīti saṭṭhipi sattatipi vassāni evaṃ pavattamānaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati. Vedanūpāyādīsupi eseva nayo. Imehi pana tīhi padehi catuvokārabhave abhisaṅkhāraviññāṇaṃ vuttaṃ. Tassa yāvatāyukaṃ pavattanavasena vuddhiṃ virūḷhiṃ vepullaṃ āpajjanā veditabbā. Catukkavasena pana desanāya āgatattā viññāṇūpāyanti na vuttaṃ. Evaṃ vuccamāne ca ‘‘katamaṃ nu kho ettha kammaviññāṇaṃ, katamaṃ vipākaviññāṇa’’nti sammoho bhaveyya, tasmāpi na vuttaṃ. Agatigamanāni vitthāritāneva.
识所立，谓识立于此诸法间，称为识所立。此已述为以境为依。色行，即色法遥相依附而来。在五蕴中，行识立于色蕴基础上，此为所依如前所述。色为识之所依时，称为色境。喜乐，谓伴随贪欲生起的愉悦集聚。其他是依附于它的联结。增长、增长强盛、广大，谓如六十七个雨季而生长的增长广阔亦复如是。此理亦适用于受等其他蕴。以上三句说明行识于四蕴依缘而生起。识的增长、强盛、广大须以其成长渐趋观察。对识不同作用之问，未讲，则此生灭过程不明，惑蔽生起。故未明细论行为识与果报识。彼诸生灭道理，均已详述。
Cīvarahetūti tattha manāpaṃ cīvaraṃ labhissāmīti cīvarakāraṇā uppajjati. Iti bhavābhavahetūti ettha itīti nidassanatthe nipāto. Yathā cīvarādihetu, evaṃ bhavābhavahetūpīti attho. Bhavābhavoti cettha paṇītapaṇītatarāni telamadhuphāṇitādīni adhippetāni. Imesaṃ pana catunnaṃ taṇhuppādānaṃ pahānatthāya paṭipāṭiyāva cattāro ariyavaṃsā desitāti veditabbā. Paṭipadācatukkaṃ heṭṭhā vuttameva. Akkhamādīsu padhānakaraṇakāle sītādīni na khamatīti akkhamā. Khamatīti khamā. Indriyadamanaṃ damā. ‘‘Uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā nayena vitakkasamanaṃ samā.
袈裟之因，谓当知能获令喜袈裟者，因袈裟而起。因此说「生死因缘」者，此处以示现。正如袈裟等为因，生死因缘之义亦复如是。所谓生死，指诸浓厚和细微染污如油、蜜膏等熏染。对此四渴起因之斩断，四圣谛以修证方式宣说，此四相续路径下文所述。斩断之法论及四时，冬冷等不可忍受时谓之寒，此谓宽忍。根本调伏谓调伏。审察曰「生起之欲念不侵」，即以此法转伏意念。
Dhammapadānīti dhammakoṭṭhāsāni. Anabhijjhā dhammapadaṃ nāma alobho vā alobhasīsena adhigatajjhānavipassanāmaggaphalanibbānāni vā. Abyāpādo dhammapadaṃ nāma akopo vā mettāsīsena adhigatajjhānādīni vā. Sammāsati dhammapadaṃ nāma suppaṭṭhitasati vā satisīsena adhigatajjhānādīni vā. Sammāsamādhi dhammapadaṃ nāma samāpatti vā aṭṭhasamāpattivasena adhigatajjhānavipassanāmaggaphalanibbānāni vā. Dasāsubhavasena vā adhigatajjhānādīni anabhijjhā dhammapadaṃ. Catubrahmavihāravasena adhigatāni abyāpādo dhammapadaṃ. Dasānussatiāhārepaṭikūlasaññāvasena adhigatāni sammāsati dhammapadaṃ. Dasakasiṇaānāpānavasena adhigatāni sammāsamādhi dhammapadanti.
所谓法句，即法门之聚集。无贪欲者之法句，是指由无贪戒者所证得的觉慧、观见以及通达解脱涅槃之道果。无瞋恚者之法句，是由无瞋戒者所证得之定慧等功德。正念者之法句，是指具足如法正念之具者所证之定慧。正定者之法句，是指以八正定境界所达成的觉慧、观见、解脱涅槃之道。以十种善根所达成之定慧为无贪者之法句。以四梵行修习而得者为无瞋恚者法句。以十种念念观察、断恶见所成之正念法句。以十种遍光（光明修法）与入出息念所成之正定法句。
Dhammasamādānesu paṭhamaṃ acelakapaṭipadā. Dutiyaṃ tibbakilesassa arahattaṃ gahetuṃ asakkontassa assumukhassāpi rudato parisuddhabrahmacariyacaraṇaṃ. Tatiyaṃ kāmesu pātabyatā. Catutthaṃ cattāro paccaye alabhamānassāpi jhānavipassanāvasena sukhasamaṅgino sāsanabrahmacariyaṃ.
于如法所受持中，第一为不动行。第二为锐利灭除染污，断除烦恼而成阿拉汉果者，如伤心者亦流泪精进于清净出家生活。第三为断除贪欲。第四在四种条件下，虽有障碍，依禅观力保持安乐平和，坚定奉持教法出家生活。
Dhammakkhandhāti ettha guṇaṭṭho khandhaṭṭho. Sīlakkhandhoti sīlaguṇo. Ettha ca phalasīlaṃ adhippetaṃ. Sesapadesupi eseva nayo. Iti catūsupi ṭhānesu phalameva vuttaṃ.
所谓法蕴，是指法的集合、蕴聚之所。戒蕴者，乃指戒的品德。此处所说之果戒，乃属后续段落。余言皆从此理中引申。如此，四处皆为果报所称。
Balānīti upatthambhanaṭṭhena akampiyaṭṭhena ca balāni. Tesaṃ paṭipakkhehi kosajjādīhi akampaniyatā veditabbā. Sabbānipi samathavipassanāmaggavasena lokiyalokuttarāneva kathitāni.
所谓力量，是指抵御及坚固之力。与其相反为软弱易动摇。此等都因止观正道所成，涵盖凡俗与出世间境界。
Adhiṭṭhānānīti ettha adhīti upasaggamattaṃ. Atthato pana tena vā tiṭṭhanti, tattha vā tiṭṭhanti, ṭhānameva vā taṃtaṃguṇādhikānaṃ purisānaṃ adhiṭṭhānaṃ, paññāva adhiṭṭhānaṃ paññādhiṭṭhānaṃ. Ettha ca paṭhamena aggaphalapaññā. Dutiyena vacīsaccaṃ. Tatiyena āmisapariccāgo. Catutthena kilesūpasamo kathitoti veditabbo. Paṭhamena ca kammassakatapaññaṃ vipassanāpaññaṃ vā ādiṃ katvā phalapaññā kathitā. Dutiyena vacīsaccaṃ ādiṃ katvā paramatthasaccaṃ nibbānaṃ. Tatiyena āmisapariccāgaṃ ādiṃ katvā aggamaggena kilesapariccāgo. Catutthena samāpattivikkhambhite kilese ādiṃ katvā aggamaggena kilesavūpasamo. Paññādhiṭṭhānena vā ekena arahattaphalapaññā kathitā. Sesehi paramatthasaccaṃ. Saccādhiṭṭhānena vā ekena paramatthasaccaṃ kathitaṃ. Sesehi arahattapaññāti mūsikābhayatthero āha.
所谓坚定，意指依止庄重专注。其义为立身处世所依赖之坚固品质，亦即智之坚定，即智慧所依止。首为觉慧之主要果，次为语真实，第三为舍弃五欲，第四为烦恼息灭。首说持戒智慧、观慧等为果慧。次说语真实为果慧。第三说弃五欲、断除烦恼为果慧。第四说禅定与烦恼息灭为果慧。智慧坚定即阿拉汉果智慧。余言为终极实相。以实相坚定即终极实相。此由鼠害长老所说。
Pañhabyākaraṇādicatukkavaṇṇanā问答等四法之释
§312
312.Pañhabyākaraṇāni mahāpadesakathāya vitthāritāneva.
第三一二问答文，如大论说法之详细解释。
Kaṇhanti kāḷakaṃ dasaakusalakammapathakammaṃ. Kaṇhavipākanti apāye nibbattanato kāḷakavipākaṃ. Sukkanti paṇḍaraṃ kusalakammapathakammaṃ. Sukkavipākanti sagge nibbattanato paṇḍaravipākaṃ. Kaṇhasukkanti missakakammaṃ. Kaṇhasukkavipākanti sukhadukkhavipākaṃ. Missakakammañhi katvā akusalena tiracchānayoniyaṃ maṅgalahatthiṭṭhānādīsu uppanno kusalena pavatte sukhaṃ vedayati. Kusalena rājakulepi nibbatto akusalena pavatte dukkhaṃ vedayati. Akaṇhaasukkanti kammakkhayakaraṃ catumaggañāṇaṃ adhippetaṃ. Tañhi yadi kaṇhaṃ bhaveyya, kaṇhavipākaṃ dadeyya. Yadi sukkaṃ bhaveyya, sukkavipākaṃ dadeyya. Ubhayavipākassa pana adānato akaṇhāsukkavipākattā akaṇhaṃ asukkanti ayamettha attho.
『黑暗』者，十种不善业道之业。《黑暗果报》者，在恶趣中灭尽的黑暗果报。《白净》者，善业道之业。《白净果报》者，于天上灭尽的白净果报。『黑乐』者，杂染业。《黑乐果报》者，苦乐果报。行杂染业后，于三恶道诸生中生起，但修善则转生而受乐。即便在王族中，修善则灭尽，作恶则受苦。『无黑无乐』者，是以业灭为根本，依止四道智慧。若是『黑』，则生黑果报；若是『白』，则生白果报。至于此二果报皆无取者，以无黑无乐果报为义。
Sacchikaraṇīyāti paccakkhakaraṇena ceva paṭilābhena ca sacchikātabbā. Cakkhunāti dibbacakkhunā. Kāyenāti sahajātanāmakāyena. Paññāyāti arahattaphalañāṇena.
『现证』者，必须由对治与证得而成立。『眼』者，天眼。『身』者，俗称本生身。『慧』者，阿拉汉果智慧。
Oghāti vaṭṭasmiṃ satte ohananti osīdāpentīti oghā. Tattha pañcakāmaguṇiko rāgo kāmogho. Rūpārūpabhavesu chandarāgo bhavogho. Tathā jhānanikanti sassatadiṭṭhisahagato ca rāgo. Dvāsaṭṭhi diṭṭhiyo diṭṭhogho.
『浪』者，轮回中众生之激流，如洪水般。此中有五欲之贪，谓欲为水之根本。色非色之存在中之渴爱为生存之根本。禅习带有常见之渴爱。六十二见，即见之洪水。
Vaṭṭasmiṃ yojentīti yogā. Te oghā viya veditabbā.
『连结』于轮回者，即瑜伽。彼等是该经验之浪。
Visaṃyojentīti visaññogā. Tattha asubhajjhānaṃ kāmayogavisaṃyogo. Taṃ pādakaṃ katvā adhigato anāgāmimaggo ekanteneva kāmayogavisaññogo nāma. Arahattamaggo bhavayogavisaññogo nāma. Sotāpattimaggo diṭṭhiyogavisaññogo nāma. Arahattamaggo avijjāyogavisaññogo nāma.
『不和合』者，意指不和合的缘起。此中有欲行禅想不和合。于该基础上修成阿那含道，专于除欲不和合。阿拉汉道为断欲不和合。初果道为断见不和合。阿拉汉道为断无明不和合。
Ganthanavasena ganthā. Vaṭṭasmiṃ nāmakāyañceva rūpakāyañca ganthati bandhati palibundhatīti kāyagantho.Idaṃsaccābhinivesoti idameva saccaṃ, moghamaññanti evaṃ pavatto diṭṭhābhiniveso.
『结』或『缚』，谓身与色名相互缚连、捆缚、缠绕，即身结。此即真实之执著亦即执见执著。
Upādānānīti ādānaggahaṇāni. Kāmoti rāgo, soyeva gahaṇaṭṭhena upādānanti kāmupādānaṃ. Diṭṭhīti micchādiṭṭhi, sāpi gahaṇaṭṭhena upādānanti diṭṭhupādānaṃ. Iminā suddhīti evaṃ sīlavatānaṃ gahaṇaṃ sīlabbatupādānaṃ. Attāti etena vadati ceva upādiyati cāti attavādupādānaṃ.
「取」者谓着取之法。欲者为贪，欲取即以贪为着取之所。见者谓邪见，亦以此见为着取，名见着取。以此分别为清净者，为具戒者之着取，名为戒法着取。以我者言，谓此即所谓既取又执者，为我执着取。
Yoniyoti koṭṭhāsā. Aṇḍe jātāti aṇḍajā. Jalābumhi jātāti jalābujā. Saṃsede jātāti saṃsedajā. Sayanasmiṃ pūtimacchādīsu ca nibbattānametaṃ adhivacanaṃ. Vegena āgantvā upapatitā viyāti opapātikā. Tattha devamanussesu saṃsedajaopapātikānaṃ ayaṃ viseso. Saṃsedajā mandā daharā hutvā nibbattanti. Opapātikā soḷasavassuddesikā hutvā. Manussesu hi bhummadevesu ca imā catassopi yoniyo labbhanti. Tathā tiracchānesu supaṇṇanāgādīsu. Vuttañhetaṃ – ‘‘tattha, bhikkhave, aṇḍajā supaṇṇā aṇḍajeva nāge haranti, na jalābuje na saṃsedaje na opapātike’’ti (saṃ. ni. 3.393). Cātumahārājikato paṭṭhāya uparidevā opapātikāyeva . Tathā nerayikā. Petesu catassopi labbhanti. Gabbhāvakkantiyo sampasādanīye kathitā eva.
生处者谓胎膜。卵生谓卵中生，水生谓水中生，湿生谓湿地中生。有寝处者谓污泥、鱼类等生之所。彼者速来者谓速至，速至者谓即然生，彼即为生。于天人中，湿生之速生尤有差别。湿生者幼弱，遂得生；速生者于十六岁断净。于人间及天地间，此四生处皆能得。亦于畜生、飞鸟、龙等类中。经典中云：「诸比库，卵生飞鸟于卵中生，非于水生、湿生及速生中也」（杂部集，三·393）。于四大王天为依处，故速生者属彼。亦于地狱中，饿鬼中此四处皆得。胎儿成长之说，实为辨识所在。
Attabhāvapaṭilābhesu paṭhamo khiḍḍāpadosikavasena veditabbo. Dutiyo orabbhikādīhi ghātiyamānaurabbhādivasena. Tatiyo manopadosikāvasena. Catuttho cātumahārājike upādāya uparisesadevatāvasena. Te hi devā neva attasañcetanāya maranti, na parasañcetanāya.
于我执得之中，当先知为戏谑嫉恨之者。次知为起初等不断垢染之者。三知为意随恨障之者。四者为于四大王执着，以饰处天之神祇。此诸天神不以自身意识而死，亦非他者意识。
Dakkhiṇāvisuddhādicatukkavaṇṇanā布施清净等四法之释
§313
313.Dakkhiṇāvisuddhiyoti dānasaṅkhātā dakkhiṇā visujjhanti mahapphalā honti etāhīti dakkhiṇāvisuddhiyo.
「净供养」者，谓以布施所成之供养清净，故名净供养。其功德广大。是谓净供养。
Dāyakato visujjhati, no paṭiggāhakatoti yattha dāyako sīlavā hoti, dhammenuppannaṃ deyyadhammaṃ deti, paṭiggāhako dussīlo. Ayaṃ dakkhiṇā vessantaramahārājassa dakkhiṇāsadisā. Paṭiggāhakatovisujjhati, no dāyakatoti yattha paṭiggāhako sīlavā hoti, dāyako dussīlo, adhammenuppannaṃ deti, ayaṃ dakkhiṇā coraghātakassa dakkhiṇāsadisā. Neva dāyakato visujjhati, no paṭiggāhakatoti yattha ubhopi dussīlā deyyadhammopi adhammena nibbatto. Vipariyāyena catutthā veditabbā.
布施者清净，非受者清净。谓布施者有戒，施者以正法所有之物施与；受者不善。有戒者为受者，布施者不善，施中含不正法。此谓盗杀者受供净土。受者清净，非布施者。谓受者有戒，而布施者不善，施中含不善分。逆转中，第四义当了知。
Saṅgahavatthūnīti saṅgahakāraṇāni. Tāni heṭṭhā vibhattāneva.
「汇集事」者，为成汇聚之因。其义如前分说之。
Anariyavohārāti anariyānaṃ lāmakānaṃ vohārā.
所谓不善行为者，是指不善人等的行为方法。
Ariyavohārāti ariyānaṃ sappurisānaṃ vohārā.
所谓善行为者，是指善良圣贤之士的行为方法。
Diṭṭhavāditāti diṭṭhaṃ mayāti evaṃ vāditā. Ettha ca taṃtaṃsamuṭṭhāpakacetanāvasena attho veditabbo.
所谓邪见辩者，即仅坚执己见者。此处应知其意乃由执持己见、抓执偏见之意而生。
Attantapādicatukkavaṇṇanā自苦行等四法之释
§314
314.Attantapādīsu paṭhamo acelako. Dutiyo orabbhikādīsu aññataro. Tatiyo yaññayājako. Catuttho sāsane sammāpaṭipanno.
三百一十四中，第一为无常行者；第二为贪求行者；第三为供奉行者；第四为正法修行者。
Attahitāya paṭipannādīsu paṭhamo yo sayaṃ sīlādisampanno, paraṃ sīlādīsu na samādapeti āyasmā vakkalitthero viya. Dutiyo yo attanā na sīlādisampanno, paraṃ sīlādīsu samādapeti āyasmā upanando viya. Tatiyo yo nevattanā sīlādisampanno, paraṃ sīlādīsu na samādapeti devadatto viya. Catuttho yo attanā ca sīlādisampanno parañca sīlādīsu samādapeti āyasmā mahākassapo viya.
关于利他修行，第一者自持戒德圆满，却不帮助他人遵守戒律，犹如长老般宽静；第二者自己戒德不全，却帮助他人遵行戒律，犹如阿难尊者；第三者自己戒德不修且不助人，犹如迦叶尊者；第四者自身戒德圆满且助人修戒，犹如大咖萨巴尊者。
Tamādīsu tamoti andhakārabhūto. Tamaparāyaṇoti tamameva paraṃ ayanaṃ gati assāti tamaparāyaṇo. Evaṃ sabbapadesu attho veditabbo. Ettha ca paṭhamo nīce caṇḍālādikule dujjīvite hīnattabhāve nibbattitvā tīṇi duccaritāni paripūreti. Dutiyo tathāvidho hutvā tīṇi sucaritāni paripūreti. Tatiyo uḷāre khattiyakule bahuannapāne sampannattabhāve nibbattitvā tīṇi duccaritāni paripūreti. Catuttho tādisova hutvā tīṇi sucaritāni paripūreti.
此中暗者，含无明黑暗之义；暗终者，是指至彼极处不可转更，意谓厄运归宿。此义于诸处皆当了知。首者乃出生于低贱贱族、生活困苦、品德卑劣，遂行三恶行；第二者虽如此，却宿持三善行；第三者生于富有王族，食粮丰足，虽出身殊胜，仍行三恶事；第四者亦如第三者身份，却行三善行。
Samaṇamacaloti samaṇaacalo. Ma-kāro padasandhimattaṃ. So sotāpanno veditabbo. Sotāpanno hi catūhi vātehi indakhīlo viya parappavādehi akampiyo. Acalasaddhāya samannāgatoti samaṇamacalo. Vuttampi cetaṃ – ‘‘katamo ca puggalo samaṇamacalo? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā’’ti (pu. pa. 190) vitthāro. Rāgadosānaṃ pana tanubhūtattā sakadāgāmī samaṇapadumo nāma. Tenāha – ‘‘katamo pana puggalo samaṇapadumo? Idhekacco puggalo sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti, ayaṃ vuccati puggalo samaṇapadumo’’ti (pu. pa. 190). Rāgadosānaṃ abhāvā khippameva pupphissatīti anāgāmī samaṇapuṇḍarīko nāma. Tenāha – ‘‘katamo ca puggalo samaṇapuṇḍarīko? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ…pe… ayaṃ vuccati puggalo samaṇapuṇḍarīko’’ti (pu. pa. 190). Arahā pana sabbesampi ganthakārakilesānaṃ abhāvā samaṇesu samaṇasukhumālo nāma. Tenāha – ‘‘katamo ca puggalo samaṇesu samaṇasukhumālo? Idhekacco āsavānaṃ khayā…pe… upasampajja viharati. Ayaṃ vuccati puggalo samaṇesu samaṇasukhumālo’’ti.
沙门不动者谓沙门恒不动摇者。这里的“莫加罗”指心念触及脚步会产生的波动，应当知道行者即得罗汉的初果入流果。入流果者如同缚于四风中也不能动摇，外道的烦恼无法动摇其根本。具坚定信心者称为沙门不动者。并且有说法详述：“何人称为沙门不动者？彼是断除三结的人也。”（《巴利大注》190页）在贪瞋忧的实质上，初果称为沙门莲花。如是称说：“何人称为沙门莲花？彼是有一果之人，入世后令苦止息，此人即称为沙门莲花。”（《巴利大注》190页）贪瞋忧实灭者为不还果，称为沙门白莲花。说：“何人称为沙门白莲花？此人断除五根始之重结……此人即称为沙门白莲花。”（《巴利大注》190页）阿拉汉者断除一切烦恼缠染，称为沙门慧细者。说：“何人称为沙门慧细者？此人断除污垢，已果具足，住于圣境。此人即称为沙门慧细者。”
‘‘Ime kho , āvuso’’tiādi vuttanayeneva yojetabbaṃ. Iti samapaññāsāya catukkānaṃ vasena dvepañhasatāni kathento thero sāmaggirasaṃ dassesīti.
“这些啊，外人，是应当这样教授的。”以此教导语句结合，长老们以四种类别介绍，分别讲说了两百多问答，展现了和合之趣。
Catukkavaṇṇanā niṭṭhitā. · 四法之释已毕。
Pañcakavaṇṇanā五法之释
§315
315. Iti catukkavasena sāmaggirasaṃ dassetvā idāni pañcakavasena dassetuṃ puna desanaṃ ārabhi. Tattha pañcasu khandhesu rūpakkhandho lokiyo. Sesā lokiyalokuttarā. Upādānakkhandhā lokiyāva. Vitthārato pana khandhakathā visuddhimagge vuttā. Kāmaguṇā heṭṭhā vitthāritāva.
315. 以四种类别示现和合之趣后，如今当以五种类别再次讲说。关于五蕴中，色蕴属世俗余蕴则分为世俗与出世间两类。受、想、行、识则仅属世俗。详尽的蕴论在《清净道论》中有所详细论述。欲乐品类已在下文详细展开。
Sukatadukkaṭādīhi gantabbāti gatiyo. Nirayoti nirassādo. Sahokāsena khandhā kathitā. Tato paresu tīsu nibbattā khandhāva vuttā. Catutthe okāsopi.
修行者因善恶果报而往生不同之处，如地狱者为受苦之所。蕴的三种根本分别为身蕴（行），感受蕴，知觉蕴。于是后续派生三种蕴类，其中第四种根本亦属此类。
Āvāse macchariyaṃ āvāsamacchariyaṃ. Tena samannāgato bhikkhu āgantukaṃ disvā ‘‘ettha cetiyassa vā saṅghassa vā parikkhāro ṭhapito’’tiādīni vatvā saṅghikampi āvāsaṃ nivāreti. So kālaṅkatvā peto vā ajagaro vā hutvā nibbattati. Kule macchariyaṃ kulamacchariyaṃ. Tena samannāgato bhikkhu tehi kāraṇehi attano upaṭṭhākakule aññesaṃ pavesanampi nivāreti. Lābhe macchariyaṃ lābhamacchariyaṃ. Tena samannāgato bhikkhu saṅghikampi lābhaṃ maccharāyanto yathā aññe na labhanti, evaṃ karoti. Vaṇṇe macchariyaṃ vaṇṇamacchariyaṃ. Vaṇṇoti cettha sarīravaṇṇopi guṇavaṇṇopi veditabbo. Pariyattidhamme macchariyaṃ dhammamacchariyaṃ. Tena samannāgato bhikkhu ‘‘imaṃ dhammaṃ pariyāpuṇitvā eso maṃ abhibhavissatī’’ti aññassa na deti. Yo pana dhammānuggahena vā puggalānuggahena vā na deti, na taṃ macchariyaṃ.
住处嫉妒即住处嫉妒者。具此者比库见他人来访问即言：“此处或是佛塔或僧团安置器具之处。”于是僧众中有人建立住处。嫉妒者心如亡魂或枯尸。家族嫉妒即家族成员间忌妒。具此者比库因缘中阻止他人进出其居所。财产嫉妒即财产得失生嫉妒。具此者比库嫉妒僧团中的财产所得，犹如他人不得。色相嫉妒即色相嫉妒者。色即身形相貌及身所具足之相。闻说法时嫉妒，心生妒恨，谓曰：“此法说完后将来将制伏我”，不愿他人得此法。此非嫉妒者之心。
Cittaṃ nivārenti pariyonandhantīti nīvaraṇāni. Kāmacchando nīvaraṇapatto arahattamaggavajjho. Kāmarāgānusayo kāmarāgasaṃyojanapatto anāgāmimaggavajjho. Thinaṃ cittagelaññaṃ . Middhaṃ khandhattayagelaññaṃ. Ubhayampi arahattamaggavajjhaṃ. Tathā uddhaccaṃ. Kukkuccaṃ anāgāmimaggavajjhaṃ. Vicikicchā paṭhamamaggavajjhā.
心智障碍即障碍。欲贪为初生障碍，令阿拉汉道不能成就之故。因欲贪复起而具此障碍。昏沉即心钝无力，其为五盖之一。涵盖于色蕴及心识。阿拉汉道时亦当能断灭昏沉。掉举忧悔障碍为不还果次第得者。疑惑是入道第一障碍。
Saṃyojanānīti bandhanāni. Tehi pana baddhesu puggalesu rūpārūpabhave nibbattā sotāpannasakadāgāmino antobaddhā bahisayitā nāma. Tesañhi kāmabhave bandhanaṃ. Kāmabhave anāgāmino bahibaddhā antosayitā nāma. Tesañhi rūpārūpabhave bandhanaṃ. Kāmabhave sotāpannasakadāgāmino antobaddhā antosayitā nāma. Rūpārūpabhave anāgāmino bahibaddhā bahisayitā nāma. Khīṇāsavo sabbattha abandhano.
结缚者即束缚。借由这些束缚，人在色界与无色界之生起中，出现具有内在束缚的初果入流者、二果一来者。被称为“内缚”“外感”。其中，欲界有束缚；欲界中，无欲界果位者称为“外缚”“内感”。色界与无色界中有束缚。欲界中初果入流者、二果一来者内感；色界与无色界中无欲界果位者外缚、外感。已断烦恼者处处无束缚。
Sikkhitabbaṃ padaṃ sikkhāpadaṃ, sikkhākoṭṭhāsoti attho. Sikkhāya vā padaṃ sikkhāpadaṃ, adhicittaadhipaññāsikkhāya adhigamupāyoti attho. Ayamettha saṅkhepo. Vitthārato pana sikkhāpadakathā vibhaṅgappakaraṇe sikkhāpadavibhaṅge āgatā eva.
应当修习的所称修行阶位，即修行阶段之意。修行即阶位，修心修慧之修行方法也。此乃略解。详细论述则见修行阶位之分解篇章。
Abhabbaṭṭhānādipañcakavaṇṇanā不可能处等五法之释
§316
316. ‘‘Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇa’’ntiādi desanāsīsameva, sotāpannādayopi pana abhabbā. Puthujjanakhīṇāsavānaṃ nindāpasaṃsatthampi evaṃ vuttaṃ. Puthujjano nāma gārayho, mātughātādīnipi karoti . Khīṇāsavo pana pāsaṃso, kunthakipillikaghātādīnipi na karotīti.
第三一六节说：『伙伴，具足灭尽诸漏之比库因感受饮水而为所困』等宣说者，入流乃至其他初果者亦属不具备。对凡夫未断诸漏者以责难加以斥责亦如是。凡夫者，即粗劣者，且行如父母杀害等恶业。已断漏者则获赞誉，不作如削减猴刺等恶业。
Byasanesu viyassatīti byasanaṃ, hitasukhaṃ khipati viddhaṃsetīti attho. Ñātīnaṃ byasanaṃ ñātibyasanaṃ, corarogabhayādīhi ñātivināsoti attho. Bhogānaṃ byasanaṃ bhogabyasanaṃ, rājacorādivasena bhogavināsoti attho. Rogo eva byasanaṃ rogabyasanaṃ. Rogo hi ārogyaṃ byasati vināsetīti byasanaṃ, sīlassa byasanaṃ sīlabyasanaṃ. Dussīlyassetaṃ nāmaṃ. Sammādiṭṭhiṃ vināsayamānā uppannā diṭṭhi eva byasanaṃ diṭṭhibyasanaṃ. Ettha ca ñātibyasanādīni tīṇi neva akusalāni na tilakkhaṇāhatāni. Sīladiṭṭhibyasanadvayaṃ akusalaṃ tilakkhaṇāhataṃ. Teneva ‘‘nāvuso, sattā ñātibyasanahetu vā’’tiādimāha.
恶败之意谓恶事，损害快乐破坏所依。亲属恶败为亲属破坏，谓因盗窃、恶疾、恐怖等而亲属消亡。所有欲乐恶败为欲乐破败，譬如诸盗、诸王盗等欲乐之丧失。疾病即所谓恶败，疾病损害健康则为恶败。戒律之恶败则为恶行之败坏。恶品行为之名也。正见毁坏时产生的邪见即谓恶败之见。此处亲属恶败等非不善而无三相，戒恶见恶则为不善且有三相。故曰：『伙伴，众生因亲属破坏乃至他种因缘……』等。
Ñātisampadāti ñātīnaṃ sampadā pāripūrī bahubhāvo. Bhogasampadāyapi eseva nayo. Ārogyassa sampadā ārogyasampadā. Pāripūrī dīgharattaṃ arogatā. Sīladiṭṭhisampadāsupi eseva nayo . Idhāpi ñātisampadādayo no kusalā, na tilakkhaṇāhatā. Sīladiṭṭhisampadā kusalā, tilakkhaṇāhatā. Teneva ‘‘nāvuso, sattā ñātisampadāhetu vā’’tiādimāha.
亲属之拥有谓亲属完备、多者。财物完备亦同义。健康完备称为健康拥有。完备者久远安宁健康之意。戒律正见完备亦同。此处亲属财物等非善且无三相，戒律正见完备为善且具三相。故曰：『伙伴，众生因亲属完备乃至他种因缘……』等。
Sīlavipattisīlasampattikathā mahāparinibbāne vitthāritāva.
戒律堕落及戒律完备之论述已详见大般涅槃经中。
Codakenāti vatthusaṃsandassanā, āpattisaṃsandassanā, saṃvāsappaṭikkhepo, sāmīcippaṭikkhepoti catūhi codanāvatthūhi codayamānena. Kālena vakkhāmi no akālenāti ettha cuditakassa kālo kathito, na codakassa. Paraṃ codentena hi parisamajjhe vā uposathapavāraṇagge vā āsanasālābhojanasālādīsu vā na codetabbaṃ. Divāṭṭhāne nisinnakāle ‘‘karotāyasmā okāsaṃ, ahaṃ āyasmantaṃ vattukāmo’’ti evaṃ okāsaṃ kāretvā codetabbaṃ. Puggalaṃ pana upaparikkhitvā yo lolapuggalo abhūtaṃ vatvā bhikkhūnaṃ ayasaṃ āropeti, so okāsakammaṃ vināpi codetabbo. Bhūtenāti tacchena sabhāvena. Saṇhenāti maṭṭhena mudukena. Atthasañhitenāti atthakāmatāya hitakāmatāya upetena.
所谓激励者，即以激发的方式揭示事物、指出过失、去除懈怠，以及做合宜的反省，借助这四种激励的对象而施加激励。这里所说的“及时者非不及时者”，指的是激励对象明确指定的时间，非激励者本身的时间。于集会或伍波萨他律日，以及坐禅厅、饮食厅等场所，不应在中途施以激励。相反，当有人在一天中的某处坐定时，若有志者想要激励，便应抓住这合适的时机说“比库当此刻处于当行之机”，然后施以激励。若有人经过调查后，发觉某狂妄人谎称虚妄事实，反而给比库们加重铁器劳役，即使没有时间做激励，也应予以激励。此处“过去者”指实际的集会，“狭窄者”指小规模、严肃的集会。“适当解释者”则指为利益或非利益的意图而合适的说明。
Padhāniyaṅgapañcakavaṇṇanā精勤支五法的解释
§317
317.Padhāniyaṅgānīti padhānaṃ vuccati padahanaṃ, padhānamassa atthīti padhāniyo, padhāniyassa bhikkhuno aṅgāni padhāniyaṅgāni. Saddhoti saddhāya samannāgato. Saddhā panesā āgamanasaddhā, adhigamanasaddhā, okappanasaddhā, pasādasaddhāti catubbidhā. Tattha sabbaññubodhisattānaṃ saddhā abhinīhārato āgatattā āgamanasaddhā nāma. Ariyasāvakānaṃ paṭivedhena adhigatattā adhigamanasaddhā nāma. Buddho dhammo saṅghoti vutte acalabhāvena okappanaṃ okappanasaddhā nāma. Pasāduppatti pasādasaddhā nāma. Idha okappanasaddhā adhippetā. Bodhinti catutthamaggañāṇaṃ. Taṃ suppaṭividdhaṃ tathāgatenāti saddahati. Desanāsīsameva cetaṃ, iminā pana aṅgena tīsupi ratanesu saddhā adhippetā. Yassa hi buddhādīsu pasādo balavā, tassa padhānavīriyaṃ ijjhati. Appābādhoti arogo. Appātaṅkoti niddukkho. Samavepākiniyāti samavipācanīyā. Gahaṇiyāti kammajatejodhātuyā. Nātisītāya nāccuṇhāyāti atisītagahaṇiko sītabhīrū hoti, accuṇhagahaṇiko uṇhabhīrū hoti, tesaṃ padhānaṃ na ijjhati. Majjhimagahaṇikassa ijjhati. Tenāha – ‘‘majjhimāya padhānakkhamāyā’’ti. Yathābhūtaṃ attānaṃ āvikattāti yathābhūtaṃ attano aguṇaṃ pakāsetā. Udayatthagāminiyāti udayañca atthaṅgamañca gantuṃ paricchindituṃ samatthāya, etena paññāsalakkhaṇapariggāhakaṃ udayabbayañāṇaṃ vuttaṃ . Ariyāyāti parisuddhāya. Nibbedhikāyāti anibbiddhapubbe lobhakkhandhādayo nibbijjhituṃ samatthāya. Sammā dukkhakkhayagāminiyāti tadaṅgavasena kilesānaṃ pahīnattā yaṃ yaṃ dukkhaṃ khīyati, tassa tassa dukkhassa khayagāminiyā. Iti sabbehi imehi padehi vipassanāpaññāva kathitā. Duppaññassa hi padhānaṃ na ijjhati.
316.“支柱肢体”是指支撑之物，正式称为支柱。支柱的意义，即为主要、首要。比库的肢体即为支柱肢体。信心是由信念而具备的。信心分为四种：初发信心、果得信心、坚固信心、欢喜信心。诸佛世尊悉皆具有欢喜信心，故称为“初发信心”。圣弟子通过开悟证得，被称为“果得信心”。世尊宣说佛法时现起坚固信心，此为坚固信心。欢喜信心则是因喜悦所生的信心。此处坚固信心最为重显。“觉知”为第四圣道之智，称为“觉知信心”。净觉如来说此是真实，所以信任。其信心因信三宝中释迦、法、僧而生。因对佛等的坚定信赖而生。信心能生勇气，即精进的动力。身强健称为“无病”；心无忧虑称为“无恐”；坚健称为“熟练”；恐惧过甚者乃不生此支柱。能保持中庸者，方称为“具备支柱”。同时，觉知能正见自己之真实，如实显现自身缺点。向上升进能产生觉知，故称其为觉知的升起和灭尽。所谓圣者净洁，（意在）净除烦恼欲盖等，从而达至灭尽。以正道出离苦难者，成就灭苦之道。以上词句，皆通过内观慧详加解释。愚痴者则不具此支柱。
Suddhāvāsādipañcakavaṇṇanā净居天等五法的解释
§318
318.Suddhāvāsāti suddhā idha āvasiṃsu āvasanti āvasissanti vāti suddhāvāsā. Suddhāti kilesamalarahitā anāgāmikhīṇāsavā. Avihātiādīsu yaṃ vattabbaṃ, taṃ mahāpadāne vuttameva.
317.“清净住处”意指此处的居住者或将居住者。“清净”指无烦恼污垢、离五欲、无余漏者。关于不应为等情形，已在大本经文中有所说明。
Anāgāmīsu āyuno majjhaṃ anatikkamitvā antarāva kilesaparinibbānaṃ arahattaṃ patto antarāparinibbāyī nāma. Majjhaṃ upahacca atikkamitvā patto upahaccaparinibbāyī nāma. Asaṅkhārena appayogena akilamanto sukhena patto asaṅkhāraparinibbāyī nāma. Sasaṅkhārena sappayogena kilamanto dukkhena patto sasaṅkhāraparinibbāyī nāma. Ime cattāro pañcasupi suddhāvāsesu labbhanti. Uddhaṃsotoakaniṭṭhagāmīti ettha pana catukkaṃ veditabbaṃ. Yo hi avihāto paṭṭhāya cattāro devaloke sodhetvā akaniṭṭhaṃ gantvā parinibbāyati, ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. Yo avihāto dutiyaṃ vā tatiyaṃ vā catutthaṃ vā devalokaṃ gantvā parinibbāyati, ayaṃ uddhaṃsoto na akaniṭṭhagāmī nāma. Yo kāmabhavato akaniṭṭhesu nibbattitvā parinibbāyati, ayaṃ na uddhaṃsoto akaniṭṭhagāmī nāma. Yo heṭṭhā catūsu devalokesu tattha tattheva nibbattitvā parinibbāyati, ayaṃ na uddhaṃsoto na akaniṭṭhagāmī nāmāti.
在阿那含位中，越过中途寿命后，得到间隔无漏、阿拉汉果；此状态称为“间隔涅槃者”。越过中途以后得果者，则称“越过中途涅槃者”。无造作自然涅槃者，指的是毫无烦恼、无所牵挂，安乐无忧而得涅槃者。相对者，带有造作与烦恼不捨，痛苦而得涅槃者称为“有造作涅槃者”。以上四种涅槃皆得于五净住。关于上升去往最高天，文中应分四种加以分别。若未受扰动，修成以上四天并证涅槃者名为“上升去往最高天者”。若扰动后在次天或第三、第四天证涅槃者，不名为“上升去往最高天者”。若出世欲界并至非最高天证涅槃者，不名为“上升去往最高天者”。若在四下界天证涅槃者，既非“上升去往最高天者”，亦非“不下降去往最高天者”。
Cetokhilapañcakavaṇṇanā心荒芜五法的解释
§319
319.Cetokhilāti cittassa thaddhabhāvā. Satthari kaṅkhatīti satthu sarīre vā guṇe vā kaṅkhati. Sarīre kaṅkhamāno ‘‘dvattiṃsamahāpurisavaralakkhaṇapaṭimaṇḍitaṃ nāma sarīraṃ atthi nu kho natthī’’ti kaṅkhati. Guṇe kaṅkhamāno ‘‘atītānāgatapaccuppannajānanasamatthaṃ sabbaññutañāṇaṃ atthi nu kho natthī’’ti kaṅkhati. Ātappāyāti vīriyakaraṇatthāya. Anuyogāyāti punappunaṃ yogāya. Sātaccāyāti satatakiriyāya. Padhānāyāti padahanatthāya. Ayaṃ paṭhamo cetokhiloti ayaṃ satthari vicikicchāsaṅkhāto paṭhamo cittassa thaddhabhāvo. Dhammeti pariyattidhamme ca paṭivedhadhamme ca. Pariyattidhamme kaṅkhamāno ‘‘tepiṭakaṃ buddhavacanaṃ caturāsītidhammakkhandhasahassānīti vadanti, atthi nu kho etaṃ natthī’’ti kaṅkhati. Paṭivedhadhamme kaṅkhamāno ‘‘vipassanānissando maggo nāma, magganissando phalaṃ nāma, sabbasaṅkhārapaṭinissaggo nibbānaṃ nāmāti vadanti, taṃ atthi nu kho natthī’’ti kaṅkhati. Saṅghe kaṅkhatīti ‘‘ujuppaṭipannotiādīnaṃ padānaṃ vasena evarūpaṃ paṭipadaṃ paṭipanno cattāro maggaṭṭhā cattāro phalaṭṭhāti aṭṭhannaṃ puggalānaṃ samūhabhūto saṅgho nāma atthi nu kho natthī’’ti kaṅkhati. Sikkhāya kaṅkhamāno ‘‘adhisīlasikkhā nāma, adhicittaadhipaññāsikkhā nāmāti vadanti , sā atthi nu kho natthī’’ti kaṅkhati. Ayaṃ pañcamoti ayaṃ sabrahmacārīsu kopasaṅkhāto pañcamo cittassa thaddhabhāvo kacavarabhāvo khāṇukabhāvo.
318.“心失稳”指心神摇动不定。谓师者身或性上犹豫不决。若身体犹豫则疑问：“此身中现有双十指男子特征之身，是否真实存在？”若品质犹豫，则疑问：“对过去、未来、现在认识之全知，于此是否真实存在？”“精进者”指为增进力量。重复专注者被名为“再用者”。“经常者”指恒持不懈。“支柱者”指基于激励之力。此即第一种心失稳，谓师者被名为疑惑者中第一种，心失稳。就学法而言，即悟解、理解法义。“悟解法”中若有疑惑，则问：“三藏佛语三千八百项法门，是否真实存在？”“理解法”中若有疑，则问：“观法，即专注而观法，取舍五蕴而达涅槃果，此是否真实？”“对僧疑惑”即问：“如实断除之正道及正果所得，是否真实？”“对戒学疑惑”问：“所谓比库戒、禅那、慧学是否真实？”这即第五心失稳，指众修道者中常见的心动摇、犹豫不决，即对律仪生起疑惑。
Cetasovinibandhādipañcakavaṇṇanā心缚等五法的解释
§320
320.Cetasovinibandhāti cittaṃ bandhitvā muṭṭhiyaṃ katvā viya gaṇhantīti cetasovinibandhā. Kāmeti vatthukāmepi kilesakāmepi. Kāyeti attano kāye. Rūpeti bahiddhārūpe. Yāvadatthanti yattakaṃ icchati, tattakaṃ. Udarāvadehakanti udarapūraṃ. Tañhi udaraṃ avadehanato ‘‘udarāvadehaka’’nti vuccati. Seyyasukhanti mañcapīṭhasukhaṃ. Passasukhanti yathā samparivattakaṃ sayantassa dakkhiṇapassavāmapassānaṃ sukhaṃ hoti, evaṃ uppannaṃ sukhaṃ. Middhasukhanti niddāsukhaṃ. Anuyuttoti yuttappayutto viharati. Paṇidhāyāti patthayitvā. Brahmacariyenāti methunaviratibrahmacariyena. Devo vā bhavissāmīti mahesakkhadevo vā bhavissāmi. Devaññataro vāti appesakkhadevesu vā aññataro.
319.“心所鞭策”即是用心牵引把持，如同握缰绳般推动心力。欲望包括世俗欲望及烦恼欲望。身体即自身之身。色则指外在形相。欲望所在即所求之物。腹内食物称腹饱。睡卧床上称卧具安适。目所见之乐，犹如转动之卧榻南北两侧所感受的舒服，如是而生起的乐感。睡眠乐即熟睡之乐。依止，即常常依附于修习。发愿者，即下定决心以修行。严守清净生活者，远离男女合住的清净生活。或愿作天人者，即愿生天人界，或愿生诸天。
Indriyesu paṭhamapañcake lokiyāneva kathitāni. Dutiyapañcake paṭhamadutiyacatutthāni lokiyāni, tatiyapañcamāni lokiyalokuttarāni. Tatiyapañcake samathavipassanāmaggavasena lokiyalokuttarāni.
在根、根所体验的五种对象中，第一种五法是世俗法，也就是世间法。第二种五法包含了第一与第二与第四五法，仍属世俗范围；第三种五法则是世间与出世间夹杂的法。至于第三五法，应当视为止禅与观禅之道，故属世间与出世间的法。
Nissaraṇiyapañcakavaṇṇanā出离性五法的解释
§321
321.Nissaraṇiyāti nissaṭā visaññuttā. Dhātuyoti attasuññasabhāvā. Kāme manasikarototi kāme manasikarontassa, asubhajjhānato vuṭṭhāya agadaṃ gahetvā visaṃ vīmaṃsanto viya vīmaṃsanatthaṃ kāmābhimukhaṃ cittaṃ pesentassāti attho. Na pakkhandatīti na pavisati. Na pasīdatīti pasādaṃ nāpajjati. Nasantiṭṭhatīti na patiṭṭhati. Na vimuccatīti nādhimuccati. Yathā pana kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati; evaṃ patilīyati na pasāriyati. Nekkhammaṃ kho panāti idha nekkhammaṃ nāma dasasu asubhesu paṭhamajjhānaṃ, tadassa manasikaroto cittaṃ pakkhandati. Tassa taṃ cittanti tassa taṃ asubhajjhānacittaṃ. Sugatanti gocare gatattā suṭṭhu gataṃ. Subhāvitanti ahānabhāgiyattā suṭṭhu bhāvitaṃ. Suvuṭṭhitanti kāmato suṭṭhu vuṭṭhitaṃ. Suvimuttanti kāmehi suṭṭhu vimuttaṃ. Kāmapaccayā āsavā nāma kāmahetukā cattāro āsavā. Vighātāti dukkhā. Pariḷāhāti kāmarāgapariḷāhā. Na so taṃ vedanaṃ vedetīti so taṃ kāmavedanaṃ vighātapariḷāhavedanañca na vedayati. Idamakkhātaṃ kāmānaṃ nissaraṇanti idaṃ asubhajjhānaṃ kāmehi nissaṭattā kāmānaṃ nissaraṇanti akkhātaṃ. Yo pana taṃ jhānaṃ pādakaṃ katvā saṅkhāre sammasanto tatiyaṃ maggaṃ patvā anāgāmiphalena nibbānaṃ disvā puna kāmā nāma natthīti jānāti, tassa cittaṃ accantanissaraṇameva. Sesapadesupi eseva nayo.
321.“Nissaraṇiyā”者，谓弃去、荡然无余也。所谓“dhātu”，谛观为“自在空无自性”也。若言“内心意念着于欲”，则因意对欲生起，不由净观恶念显现，能令心远离而审辨其坏，犹如人取苦药審察，以便减除苦患，故谓欲对意心遣出者。此非背弃，亦非进入；非镇静，亦非产生镇静；非止住，亦非立住；非解脱，亦无脱离。譬如公鸡剃毛聚集火焰边，虽羽毛濡湿贴附火上，然不扩散，不完全贴伏，只是随着环境起伏而折曲，非离开亦非附着。出离乃指此处出离，谓十种不善初禅；心于斯时，念彼不善，弃舍之。此乃心识根本，谓念彼不善初禅之心。譬如圣者往彼境界，实已安住；修习良善，以至今日常受；得成充分，乃止于欲界出离；出离欲界，实已断欲矣。由欲而生浊流名为“结”，“障碍”也指苦楚，“渴爱烦恼”者，欲爱之苦也。不是不感受彼苦感，而是不被欲界苦与障碍苦所摇动，此详为所谓欲界出离，意即不乐于欲而生出离。凡得此禅定三乘圣者，审察烦恼并熄灭，得向断尽，不再生欲，心即称为彻底出离。此释义亦适用于余经段落。
Ayaṃ pana viseso, dutiyavāre mettājhānāni byāpādassa nissaraṇaṃ nāma. Tatiyavāre karuṇājhānāni vihiṃsāya nissaraṇaṃ nāma. Catutthavāre arūpajjhānāni rūpānaṃ nissaraṇaṃ nāma. Accantanissaraṇe cettha arahattaphalaṃ yojetabbaṃ.
此乃特点也：第二日，慈心禅为离忧烦；第三日，悲心禅为离伤害；第四日，无色禅则离色法。于彻底出离处，应并修此阿拉汉果。
Pañcamavāre sakkāyaṃ manasikarototi suddhasaṅkhāre pariggaṇhitvā arahattaṃ pattassa sukkhavipassakassa phalasamāpattito vuṭṭhāya vīmaṃsanatthaṃ pañcupādānakkhandhābhimukhaṃ cittaṃ pesentassa. Idamakkhātaṃ sakkāyanissaraṇanti idaṃ arahattamaggena ca phalena ca nibbānaṃ disvā ṭhitassa bhikkhuno puna sakkāyo natthīti uppannaṃ arahattaphalasamāpatticittaṃ sakkāyassa nissaraṇanti akkhātaṃ.
第五日，谓能观身为净舍，了知烦恼已灭，证阿拉汉果，安住于善见般若通达之禅。起意遣心，向五取蕴之根本流注。此谓身我出离，即于阿拉汉道果及果中涅槃得证时，沙弥僧知身我无有，乃发生断身我之心称身我出离。
Vimuttāyatanapañcakavaṇṇanā解脱处五法的解释
§322
322.Vimuttāyatanānīti vimuccanakāraṇāni. Atthapaṭisaṃvedinoti pāḷiatthaṃ jānantassa. Dhammapaṭisaṃvedinoti pāḷiṃ jānantassa. Pāmojjanti taruṇapīti. Pītīti tuṭṭhākārabhūtā balavapīti. Kāyoti nāmakāyo paṭipassambhati. Sukhaṃ vedayatīti sukhaṃ paṭilabhati. Cittaṃ samādhiyatīti arahattaphalasamādhinā samādhiyati. Ayañhi taṃ dhammaṃ suṇanto āgatāgataṭṭhāne jhānavipassanāmaggaphalāni jānāti, tassa evaṃ jānato pīti uppajjati. So tassā pītiyā antarā osakkituṃ na dento upacārakammaṭṭhāniko hutvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇāti. Taṃ sandhāya vuttaṃ – ‘‘cittaṃ samādhiyatī’’ti. Sesesupi eseva nayo . Ayaṃ pana viseso, samādhinimittanti aṭṭhatiṃsāya ārammaṇesu aññataro samādhiyeva samādhinimittaṃ. Suggahitaṃ hotītiādīsu ācariyasantike kammaṭṭhānaṃ uggaṇhantena suṭṭhu gahitaṃ hoti. Suṭṭhu manasikatanti suṭṭhu upadhāritaṃ. Suppaṭividdhaṃ paññāyāti paññāya suṭṭhu paccakkhaṃ kataṃ. Tasmiṃ dhammeti tasmiṃ kammaṭṭhānapāḷidhamme.
322.“Vimuttāyatanā”即解脱之所。所谓“atthapaṭisaṃvedi”是指谙知巴利意；“dhammapaṭisaṃvedi”指谙知巴利文。《喜悦》谓之年少欢喜；《喜乐》谓满足之力。《身》谓名称体；《受苦》谓获苦乐；《心》谓以阿拉汉果禅定摄心。聆此法者，悉知禅与观禅道果，其时发喜乐。因其喜乐不能令杀灭，且护持禅修助缘，则能增长观禅，最终得阿拉汉果。故论曰：“摄心于禅定”。上述释义同此理。此乃特别语，谓三十三境中一境之禅定因缘。诸如《善说》和《诸师闻教论》，由导师指示修法而受善摄受。调伏者谓渐善调伏，明知者谓明了之理，智慧者谓亲证之慧，故号称“在彼法门”之戒律修习法门。
Vimuttiparipācanīyāti vimutti vuccati arahattaṃ, taṃ paripācentīti vimuttiparipācanīyā. Aniccasaññāti aniccānupassanāñāṇe uppannasaññā. Anicce dukkhasaññāti dukkhānupassanāñāṇe uppannasaññā. Dukkhe anattasaññāti anattānupassanāñāṇe uppannasaññā. Pahānasaññāti pahānānupassanāñāṇe uppannasaññā. Virāgasaññāti virāgānupassanāñāṇe uppannasaññā.
所谓解脱的完成，即阿拉汉果。谓解脱成就者曰『解脱的完成』。无常念觉，即因无常观照而起的念觉。苦念觉，因苦观照而生之念觉。无我念觉，因无我观照而生之念觉。放弃念觉，因舍离执取而生之念觉。离欲念觉，因欲离贪而生之念觉。
‘‘Ime kho āvuso’’tiādi vuttanayeneva yojetabbaṃ. Iti chabbīsatiyā pañcakānaṃ vasena tiṃsasatapañhe kathento thero sāmaggirasaṃ dassesīti.
应当如『诸位』等语所说加以结合。如是，以二十六种五组（问题），三百三十个问题为依止，长老讲述了调和之义。
Pañcakavaṇṇanā niṭṭhitā. · 五法释已经结束。
Chakkavaṇṇanā六法释
§323
323. Iti pañcakavasena sāmaggirasaṃ dassetvā idāni chakkavasena dassetuṃ puna desanaṃ ārabhi. Tattha ajjhattikānīti ajjhattajjhattikāni. Bāhirānīti tato ajjhattajjhattato bahibhūtāni. Vitthārato pana āyatanakathā visuddhimagge kathitāva. Viññāṇakāyāti viññāṇasamūhā. Cakkhuviññāṇanti cakkhupasādanissitaṃ kusalākusalavipākaviññāṇaṃ. Esa nayo sabbattha. Cakkhusamphassoti cakkhunissito samphasso. Sotasamphassādīsupi eseva nayo. Manosamphassoti ime dasa samphasse ṭhapetvā seso sabbo manosamphasso nāma. Vedanāchakkampi eteneva nayena veditabbaṃ. Rūpasaññāti rūpaṃ ārammaṇaṃ katvā uppannā saññā. Etenupāyena sesāpi veditabbā. Cetanāchakkepi eseva nayo. Tathā taṇhāchakke.
三百二十三。讲说过用五组表达调和含义之后，现用六组（眼）再示现讲说。其中“内者”指内在之眼识，“外者”指从内在到外显现之法。细详细述六处之道，详说净道。所谓“识身”是识之聚，眼识基于眼根，以善恶果报为依止。此理处处皆然。所谓“眼触”是依眼根而起之接触。耳触等诸根亦复如是。所谓“意触”乃以十种接触为依，其他皆属于意触。感受眼识亦当以此理会知。所谓“色取想”指依色作为境界而生起之取，及生之想。借此类推，余者亦当如此了知。意类亦同理。渴爱眼识亦然。
Agāravoti gāravavirahito. Appatissoti appatissayo anīcavutti. Ettha pana yo bhikkhu satthari dharamāne tīsu kālesu upaṭṭhānaṃ na yāti. Satthari anupāhane caṅkamante saupāhano caṅkamati, nīce caṅkamante ucce caṅkamati, heṭṭhā vasante upari vasati, satthudassanaṭṭhāne ubho aṃse pārupati, chattaṃ dhāreti, upāhanaṃ dhāreti, nahāyati, uccāraṃ vā passāvaṃ vā karoti. Parinibbute pana cetiyaṃ vandituṃ na gacchati, cetiyassa paññāyanaṭṭhāne satthudassanaṭṭhāne vuttaṃ sabbaṃ karoti, ayaṃ satthari agāravo nāma. Yo pana dhammassavane saṃghuṭṭhe sakkaccaṃ na gacchati, sakkaccaṃ dhammaṃ na suṇāti, samullapanto nisīdati, sakkaccaṃ na gaṇhāti, na vāceti, ayaṃ dhamme agāravo nāma. Yo pana therena bhikkhunā anajjhiṭṭho dhammaṃ deseti, nisīdati, pañhaṃ katheti, vuḍḍhe bhikkhū ghaṭṭento gacchati, tiṭṭhati, nisīdati, dussapallatthikaṃ vā hatthapallatthikaṃ vā karoti, saṅghamajjhe ubho aṃse pārupati, chattupāhanaṃ dhāreti, ayaṃ saṅghe agāravo nāma. Ekabhikkhusmimpi hi agārave kate saṅghe agāravo katova hoti. Tisso sikkhā pana apūrayamānova sikkhāya agāravo nāma. Appamādalakkhaṇaṃ ananubrūhayamāno appamāde agāravo nāma. Duvidhampi paṭisanthāraṃ akaronto paṭisanthāre agāravo nāma. Cha gāravā vuttappaṭipakkhavasena veditabbā.
所谓不尊重，是说无敬意。所谓无畏，是指无畏心息灭无常之意。此中若有比库在佛于世时三时之内未侍奉时，闻此义：佛未被所侍时行走，即安步行走，或低行或高行，低处卧息，高处栖止，在佛现前处，双肢皆齐着地，撑傘盖、举上衣，沐浴，作发声呼喊。般涅槃后不去礼敬舍利及其处所，而在礼舍利处、佛现前处行一切事，此为不尊敬老师。若在僧聚听法时不专注，不认真听法，杂乱不安而坐，不恰当地不接法者，此为不尊重法。若向长老比库妄传法义，坐着讲问，扰乱老比库，行走、站立、坐卧随意，使用手脚，居于众中一切皆干扰周围，此为不尊敬僧。哪怕一比库有此不尊敬，其僧众即为不尊敬。三种未圆满的修习，均名不敬。若不精进，自放逸，即为不敬。对修戒持看两面，内心坚持，外在违犯，亦是不敬。以上六种不敬应反覆详知。
Somanassūpavicārāti somanassasampayuttā vicārā. Somanassaṭṭhāniyanti somanassakāraṇabhūtaṃ. Upavicaratīti vitakkena vitakketvā vicārena paricchindati. Esa nayo sabbattha. Domanassūpavicārāpi evameva veditabbā. Tathā upekkhūpavicārā. Sāraṇīyadhammā heṭṭhā vitthāritā. Diṭṭhisāmaññagatoti iminā pana padena kosambakasutte paṭhamamaggo kathito. Idha cattāropi maggā.
所谓欢喜思虑，是带有欢喜之思考。所谓欢喜聚集，是欢喜产生之缘由。所谓思考，是用意分辨，详察而分析。此理处处皆然。忧伤思虑亦应如此认识。舍弃思虑亦当如此了知。其义详见下方条目。此处以经中第一章讲四种道门。
Vivādamūlachakkavaṇṇanā诤论根本六法释
§325
325.Vivādamūlānīti vivādassa mūlāni. Kodhanoti kujjhanalakkhaṇena kodhena samannāgato. Upanāhīti veraappaṭinissaggalakkhaṇena upanāhena samannāgato. Ahitāya dukkhāya devamanussānanti dvinnaṃ bhikkhūnaṃ vivādo kathaṃ devamanussānaṃ ahitāya dukkhāya saṃvattati. Kosambakakkhandhake viya dvīsu bhikkhūsu vivādaṃ āpannesu tasmiṃ vihāre tesaṃ antevāsikā vivadanti. Tesaṃ ovādaṃ gaṇhanto bhikkhunisaṅgho vivadati. Tato tesaṃ upaṭṭhākā vivadanti. Atha manussānaṃ ārakkhadevatā dve koṭṭhāsā honti. Tattha dhammavādīnaṃ ārakkhadevatā dhammavādiniyo honti adhammavādīnaṃ adhammavādiniyo. Tato ārakkhadevatānaṃ mittā bhummā devatā bhijjanti. Evaṃ paramparā yāva brahmalokā ṭhapetvā ariyasāvake sabbe devamanussā dve koṭṭhāsā honti. Dhammavādīhi pana adhammavādinova bahutarā honti. Tato ‘‘yaṃ bahukehi gahitaṃ, taṃ taccha’’nti dhammaṃ vissajjetvā bahutarāva adhammaṃ gaṇhanti. Te adhammaṃ purakkhatvā vadantā apāyesu nibbattanti. Evaṃ dvinnaṃ bhikkhūnaṃ vivādo devamanussānaṃ ahitāya dukkhāya hoti.
三百二十五。所谓争吵之因，是争吵之根源。所谓嗔恚，是具足愤恨之标识。所谓怨恨，是舍弃仇敌之标志。苦恼害坏二众之争吵，因何生于天人与人间？如同《砂曼陀经》中，两比库为争吵而产生纷争，于该寺内，僧众终竟争吵。其时说教者劝止，僧众仍争吵。随后侍者亦争吵。人间守护神有两类：一为护持正法者，一为护持非正法者。两类护法神互为敌对。以此世代，诸天以上界，护法神业已分成两派护持圣弟子。持法者多，持非法者亦多。于是“为群所执者即为真”，抛弃法理而存众多非法。众非法先行而言，最终陷于恶趣。是故二比库纷争，致使天人与人间生苦害恼。
Ajjhattaṃ vāti tumhākaṃ abbhantaraparisāya. Bahiddhā vāti paresaṃ parisāya.
所谓内部，是指自身的团体。所谓外部，是指他人的团体。
Makkhīti paresaṃ guṇamakkhanalakkhaṇena makkhena samannāgato. Paḷāsīti yugaggāhalakkhaṇena paḷāsena samannāgato. Issukīti parasakkārādīni issāyanalakkhaṇāya issāya samannāgato. Maccharīti āvāsamacchariyādīhi samannāgato. Saṭhoti kerāṭiko. Māyāvīti katapāpapaṭicchādako. Pāpicchoti asantasambhāvanicchako dussīlo. Micchādiṭṭhīti natthikavādī ahetukavādī akiriyavādī. Sandiṭṭhiparāmāsīti sayaṃ diṭṭhimeva parāmasati. Ādhānaggāhīti daḷhaggāhī. Duppaṭinissaggīti na sakkā hoti gahitaṃ vissajjāpetuṃ.
“Makkhī”者，指他者的美德如蜜甘甜者，应以蜜为特征。 “Paḷāsa”者，以同心合持为特征，故以同心合持之义为标志。 “Issu”者，谓他有其他所欲之事，以渴求心为特征，故称为渴求。 “Maccha”者，依其居住及其如鱼般流动之性而称。 “Satha”者，意为狡诈、奸诈之人。 “Māyāva”者，指掩盖恶行者。 “Pāpiccha”者，谓不安分、不宁静、持有恶愿之人。 “Micchādiṭṭhi”者，谓无有实义、无因果性、无作业之谬见者。 “Sandiṭṭhiparāmāsa”者，谓仅执自我所见而误惑者。 “Ādhānaggāha”者，坚固执持，难以动摇非常坚定。 “Duppaṭinissaggi”者，谓虽有所执着，然难以舍弃和放下。
Pathavīdhātūti patiṭṭhādhātu. Āpodhātūti ābandhanadhātu. Tejodhātūti paripācanadhātu. Vāyodhātūti vitthambhanadhātu. Ākāsadhātūti asamphuṭṭhadhātu. Viññāṇadhātūti vijānanadhātu.
所谓土界者，即持住界。水界者，即束缚界。火界者，即循环界。风界者，即扩张界。空界者，即未显现界。识界者，即知见界。
Nissaraṇiyachakkavaṇṇanā出离性六法释
§326
326.Nissaraṇiyā dhātuyoti nissaṭadhātuyova. Pariyādāya tiṭṭhatīti pariyādiyitvā hāpetvā tiṭṭhati. ‘Mā hevantissa vacanīyo’ti yasmā abhūtaṃ byākaraṇaṃ byākaroti, tasmā mā evaṃ bhaṇīti vattabbo. Yadidaṃ mettācetovimuttīti yā ayaṃ mettācetovimutti, idaṃ nissaraṇaṃ byāpādassa, byāpādato nissaṭāti attho. Yo pana mettāya tikacatukkajjhānato vuṭṭhito saṅkhāre sammasitvā tatiyamaggaṃ patvā ‘‘puna byāpādo natthī’’ti tatiyaphalena nibbānaṃ passati, tassa cittaṃ accantaṃ nissaraṇaṃ byāpādassa. Etenupāyena sabbattha attho veditabbo.
三二六、所谓“离欲之元素”，意即是熄灭之元素。 “Pariyādāya tiṭṭhati”者，所谓围绕且持续存在。释曰：“‘勿如是言’，因说明无形虚妄之义，故不应作如是解。”所谓慈心智慧之解脱，如此所谓之慈心解脱，即为离欲之意，谓为熄灭诸痴恼烦恼，痴恼既灭。由慈心集起四禅而起的色受蕴等心行调伏后，果得第三禅，且视“再无烦恼”，即以第三禅之果，见涅槃者，彼时其心已完全离欲熄灭。由此得知，须于一切处理会其义。
Animittācetovimuttīti arahattaphalasamāpatti. Sā hi rāganimittādīnañceva rūpanimittādīnañca niccanimittādīnañca abhāvā ‘‘animittā’’ti vuttā. Nimittānusārīti vuttappabhedaṃ nimittaṃ anusaratīti nimittānusārī.
所谓“无缘因之慈心解脱”，即是阿拉汉果证得。此中谓：因无贪欲及色等对象之缘故，此无缘因之说为‘无缘因’。所谓‘缘因随顺’，者即随缘因之不同而有所分别，故谓‘随缘因行’。
Asmīti asmimāno. Ayamahamasmīti pañcasu khandhesu ayaṃ nāma ahaṃ asmīti ettāvatā arahattaṃ byākataṃ hoti. Vicikicchākathaṃkathāsallanti vicikicchābhūtaṃ kathaṃkathāsallaṃ. ‘Mā hevantissa vacanīyo’ti sace te paṭhamamaggavajjhā vicikicchā uppajjati, arahattabyākaraṇaṃ micchā hoti, tasmā mā abhūtaṃ bhaṇīti vāretabbo. Asmimānasamugghātoti arahattamaggo. Arahattamaggaphalavasena hi nibbāne diṭṭhe puna asmimāno natthīti arahattamaggo asmimānasamugghātoti vutto.
“Asmīti”者，谓自我执着。 “Ayaṃ ahamasmi”者，于五蕴中此我执即是‘我’之谛义，至此阿拉汉果已显现。谓若放逸于疑惑之法即为邪见，妨碍阿拉汉果之生起，故不可诳说无此故。所谓“Asmimāna samugghāta”者，阿拉汉道即断除我执之道。以阿拉汉道果证涅槃而证实彼处无我，故谓阿拉汉道为断我执之道。
Anuttariyādichakkavaṇṇanā无上等六法释
§327
327.Anuttariyānīti anuttarāni jeṭṭhakāni. Dassanesu anuttariyaṃ dassanānuttariyaṃ. Sesapadesupi eseva nayo. Tattha hatthiratanādīnaṃ dassanaṃ na dassanānuttariyaṃ, niviṭṭhasaddhassa pana niviṭṭhapemavasena dasabalassa vā bhikkhusaṅghassa vā kasiṇāsubhanimittādīnaṃ vā aññatarassa dassanaṃ dassanānuttariyaṃ nāma. Khattiyādīnaṃ guṇakathāsavanaṃ na savanānuttariyaṃ, niviṭṭhasaddhassa pana niviṭṭhapemavasena tiṇṇaṃ vā ratanānaṃ guṇakathāsavanaṃ tepiṭakabuddhavacanasavanaṃ vā savanānuttariyaṃ nāma. Maṇiratanādilābho na lābhānuttariyaṃ, sattavidhaariyadhanalābho pana lābhānuttariyaṃ nāma. Hatthisippādisikkhanaṃ na sikkhānuttariyaṃ, sikkhattayapūraṇaṃ pana sikkhānuttariyaṃ nāma. Khattiyādīnaṃ pāricariyā na pāricariyānuttariyaṃ, tiṇṇaṃ pana ratanānaṃ pāricariyā pāricariyānuttariyaṃ nāma. Khattiyādīnaṃ guṇānussaraṇaṃ nānussatānuttariyaṃ, tiṇṇaṃ pana ratanānaṃ guṇānussaraṇaṃ anussatānuttariyaṃ nāma.
三二七、所谓“无上”者，谓无上、最高之意。于见闻等说法中有无上之见。于余余所说之语亦同。然象牙、珠宝等见非无上之见，唯於信心息灭且具此息灭爱之境界，或如有十方众僧具戒定慧等妙相时，才称为无上之见。贵族之家诸善行不称无上听闻，唯有三宝之闻才名为无上。珍珠宝石等所得不名为无上所得，唯有七种勇士之财宝之获为无上所得。象牙作坊之技艺不称无上技艺，惟技艺成熟而具完备时方名无上。贵族之家非称贵族服侍，唯三宝服侍因其稀有而名贵族服侍。贵族之家回忆功德不称无上，无上者唯有三宝功德之回忆也。
Anussatiyova anussatiṭṭhānāni nāma. Buddhānussatīti buddhassa guṇānussaraṇaṃ. Evaṃ anussarato hi pīti uppajjati. So taṃ pītiṃ khayato vayato paṭṭhapetvā arahattaṃ pāpuṇāti. Upacārakammaṭṭhānaṃ nāmetaṃ gihīnampi labbhati, esa nayo sabbattha. Vitthārakathā panettha visuddhimagge vuttanayeneva veditabbā.
所谓念念相续者，乃是念念之所依。念佛者，是指忆念世尊的功德。由此不断忆念，便生喜悦。此喜悦若得灭尽离散，则成就阿拉汉果。即使是在家人，这种念佛之所依亦能获得，且此理普遍适用。详尽讲解当在净道章中依前所述理解。
Satatavihārachakkavaṇṇanā恒常住处六法释
§328
328.Satatavihārāti khīṇāsavassa niccavihārā. Cakkhunā rūpaṃ disvāti cakkhudvārārammaṇe āpāthagate taṃ rūpaṃ cakkhuviññāṇena disvā javanakkhaṇe iṭṭhe arajjanto neva sumano hoti, aniṭṭhe adussanto na dummano. Asamapekkhane mohaṃ anuppādento upekkhako viharati majjhatto, satiyā yuttattā sato, sampajaññena yuttattā sampajāno. Sesapadesupi eseva nayo. Iti chasupi dvāresu upekkhako viharatīti iminā chaḷaṅgupekkhā kathitā. Sampajānoti vacanato pana cattāri ñāṇasampayuttacittāni labbhanti. Satatavihārāti vacanato aṭṭhapi mahācittāni labbhanti arajjanto adussantoti vacanato dasapi cittāni labbhanti. Somanassaṃ kathaṃ labbhatīti ce āsevanato labbhati.
三百二十八。常住修学者，指已除尽烦恼，常住安住之人。眼眼所见色相，虽由眼根接触而生，但眼识观察时，适时舍离色相者，不生喜悦，不生不喜，不生愤怒。由不偏不倚中生无明者不生，而乐观之心安住中心。此理在其他五处亦同理。此中不偏不倚者谓六尘中不偏倚安住。以此说二门中不生乐观，故名六端平等观。所说清醒者心具四智，心八分者生四种，心十者亦俱生，这即所说不生喜悦。若问何从得喜？此即由心所染。
Abhijātichakkavaṇṇanā六种生类的解释
§329
329.Abhijātiyoti jātiyo. Kaṇhābhijātiko samānoti kaṇhe nīcakule jāto hutvā. Kaṇhaṃ dhammaṃ abhijāyatīti kāḷakaṃ dasadussīlyadhammaṃ pasavati karoti. So taṃ abhijāyitvā niraye nibbattati. Sukkaṃ dhammanti ahaṃ pubbepi puññānaṃ akatattā nīcakule nibbatto. Idāni puññaṃ karomīti puññasaṅkhātaṃ paṇḍaraṃ dhammaṃ abhijāyati. So tena sagge nibbattati. Akaṇhaṃ asukkaṃ nibbānanti nibbānañhi sace kaṇhaṃ bhaveyya, kaṇhavipākaṃ dadeyya. Sace sukkaṃ, sukkavipākaṃ dadeyya. Dvinnampi appadānato pana ‘‘akaṇhaṃ asukka’’nti vuttaṃ. Nibbānañca nāma imasmiṃ atthe arahattaṃ adhippetaṃ. Tañhi kilesanibbānante jātattā nibbānaṃ nāma. Taṃ esa abhijāyati pasavati karoti. Sukkābhijātiko samānoti sukke uccakule jāto hutvā. Sesaṃ vuttanayeneva veditabbaṃ.
三百二十九。所谓生者，谓生出的种类。黑暗出生者，即生于黑暗低贱之家。谓由生，遂造诸恶，缠结恶业，堕入地狱。称清净者，即前世善业未断，故生高贵之境。今欲行善者，生种清净善业，得生天界。所谓非黑暗不净，谓如果受生为黑暗，便当受黑暗之果。若为清净，亦受清净之果。两者皆由执取所致，谓非黑暗非净之非执。涅槃正是此义中之阿拉汉靡尽业缠之果。此果生灭名为涅槃，谓断尽一切烦恼之涅槃。此应如前说般知。苟明此义，则与前说完全相符。
Nibbedhabhāgiyachakkavaṇṇanā有助于通达的六法之解释
Nibbedhabhāgiyāti nibbedho vuccati nibbānaṃ, taṃ bhajanti upagacchantīti nibbedhabhāgiyā. Aniccasaññādayo pañcake vuttā. Nirodhānupassanāñāṇe saññā nirodhasaññā nāma.
以息灭成部分者，谓息灭即涅槃。依止涅槃者谓息灭成分。五种无常见说已出，以灭入观知中，此见名为灭入见。
‘‘Ime kho, āvuso’’tiādi vuttanayeneva yojetabbaṃ. Iti dvāvīsatiyā chakkānaṃ vasena bāttiṃsasatapañhe kathento thero sāmaggirasaṃ dassesīti.
“这些啊，善男子…”等文亦应依此方式结合诠释。于是以二十六岁夏时，作三千三百五十三问，迦耶长老授予和合法义。
Chakkavaṇṇanā niṭṭhitā. · 六法类的解释完毕。
Sattakavaṇṇanā七法类的解释
§330
330. Iti chakkavasena sāmaggirasaṃ dassetvā idāni sattakavasena dassetuṃ puna desanaṃ ārabhi.
三百三十。以此之六十之夏示现和合法义，现今已至七十之夏，复次开始说法。
Tattha sampattipaṭilābhaṭṭhena saddhāva dhanaṃ saddhādhanaṃ. Esa nayo sabbattha. Paññādhanaṃ panettha sabbaseṭṭhaṃ. Paññāya hi ṭhatvā tīṇi sucaritāni pañcasīlāni dasasīlāni pūretvā saggūpagā honti, sāvakapāramīñāṇaṃ, paccekabodhiñāṇaṃ, sabbaññutaññāṇañca paṭivijjhanti. Imāsaṃ sampattīnaṃ paṭilābhakāraṇato paññā ‘‘dhana’’nti vuttā. Sattapi cetāni lokiyalokuttaramissakāneva kathitāni. Bojjhaṅgakathā kathitāva.
于是，凭借功德成果，信心成为资本，称为信心的财富。这条路普遍适用。智慧的财富则在这里最为上乘。因为凭智慧，实证三种善法，圆满五戒、十戒，往生天上；洞达声闻度、辟支佛智、悉知一切的辩才智。这些功德的果实因此得名智慧的“财富”。这七心，则分别在世俗与出世间，如同真实存在的对治法义被论述。觉支法门也被宣说了。
Samādhiparikkhārāti samādhiparivārā. Sammādiṭṭhādīni vuttatthāneva. Imepi satta parikkhārā lokiyalokuttarāva kathitā.
所谓定的辅助，即定的随伴因缘。依照先前所说的正见等修行内容，此七辅助因缘，在世俗与出世间皆被说明。
Asataṃ dhammā asantā vā dhammā lāmakā dhammāti asaddhammā. Vipariyāyena saddhammā veditabbā. Sesamettha uttānatthameva. Saddhammesu pana saddhādayo sabbepi vipassakasseva kathitā. Tesupi paññā lokiyalokuttarā. Ayaṃ viseso.
“不真实法”或“不和合法”“损坏法”即“不善法”。通过对立错误的方式，应当认识为正法。此处所说的最终意旨就是清净无上的善法。而正法之中，信等法门皆如内观般被阐述。在这些法门中，智慧既涵盖世俗亦包括出世间之道理。这即为其特异之处。
Sappurisānaṃ dhammāti sappurisadhammā. Tattha suttageyyādikaṃ dhammaṃ jānātīti dhammaññū. Tassa tasseva bhāsitassa atthaṃ jānātīti atthaññū. ‘‘Ettakomhi sīlena samādhinā paññāyā’’ti evaṃ attānaṃ jānātīti attaññū. Paṭiggahaṇaparibhogesu mattaṃ jānātīti mattaññū. Ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa adhigamāyāti evaṃ kālaṃ jānātīti kālaññū. Ettha ca pañca vassāni uddesassa kālo. Dasa paripucchāya. Idaṃ atisambādhaṃ. Dasa vassāni pana uddesassa kālo. Vīsati paripucchāya. Tato paraṃ yoge kammaṃ kātabbaṃ. Aṭṭhavidhaṃ parisaṃ jānātīti parisaññū. Sevitabbāsevitabbaṃ puggalaṃ jānātīti puggalaññū.
“善士之法”即善士之所行之法。其内，具备教诲于听说等法，乃称为通达法者；分别认知各自所说义理，乃名为理解义理者；并觉知“以此一丝戒、定、慧”自知自身，乃归于自知者；对于投入学习与实践的过程自觉知，乃称为熟知者。这即为适当时机，适当询问时机，适当修习时机，以此认识时节，谓之时节通达者。这里“五年”为适当时机，“十次询问”为适当询问时机。此为过于详尽。十年则为适当时机，二十次询问为适当询问时机。之后还应修行业果之道。如此了解八类僧团事项，为僧团通达者。对于应修事项、应修之人均有明了认识，称为人事通达者。
§331
331.Niddasavatthūnīti niddasādivatthūni. Niddaso bhikkhu, nibbīso, nittiṃso, niccattālīso, nippaññāso bhikkhūti evaṃ vacanakāraṇāni. Ayaṃ kira pañho titthiyasamaye uppanno. Titthiyā hi dasavassakāle mataṃ nigaṇṭhaṃ niddasoti vadanti. So kira puna dasavasso na hoti. Na kevalañca dasavassova. Navavassopi…pe… ekavassopi na hoti. Eteneva nayena vīsativassādikālepi mataṃ nibbīso, nittiṃso, niccattālīso, nippaññāsoti vadanti. Āyasmā ānando gāme vicaranto taṃ kathaṃ sutvā vihāraṃ gantvā bhagavato ārocesi. Bhagavā āha –
331.关于‘毁谤法物’诸法，谓之毁谤等物。毁谤者，如比库，沾染污点的比库，污浊，目空一切，智识拙劣的比库，即是这样说法的依据。此问题据说是在外道对话时期产生。外道于十年间视宁可说那罗汉为污点者。此人再无十年寿命，不仅仅是十年，九年、甚至一年亦无寿命。亦由此理，二十年后，他们称污点者为沾染污点者、污浊者、目空一切者、智识拙劣者。长老阿难在村庄游走，闻此说后，前往住处向世尊请教。世尊说—
‘‘Na idaṃ, ānanda, titthiyānaṃ adhivacanaṃ mama sāsane khīṇāsavassetaṃ adhivacanaṃ. Khīṇāsavo hi dasavassakāle parinibbuto puna dasavasso na hoti. Na kevalañca dasavassova, navavassopi…pe… ekavassopi. Na kevalañca ekavassova, dasamāsikopi…pe… ekamāsikopi. Ekadivasikopi. Ekamuhuttopi na hoti eva. Kasmā? Puna paṭisandhiyā abhāvā. Nibbīsādīsupi eseva nayo. Iti bhagavā mama sāsane khīṇāsavassetaṃ adhivacana’’nti –
「阿难，这并非外道人士的说法，而是我教法中关于已尽漏者的说法。已尽漏者，于十年中已圆证涅槃后，不再有再生。亦非仅限十年，九年、甚至一年亦无再生。不仅仅一年，即便十月、甚至一个月、一天、一时亦无再来。为何如此呢？因为已尽漏者无再来之因。断尽漏者等皆应以此理念为准。世尊告诉我，这就是我教法中关于已尽漏者的说法。」
Vatvā yehi kāraṇehi so niddaso hoti, tāni dassetuṃ satta niddasavatthūni deseti. Theropi tameva desanaṃ uddharitvā satta niddasavatthūni idhāvuso, bhikkhu, sikkhāsamādānetiādimāha. Tattha idhāti imasmiṃ sāsane. Sikkhāsamādāne tibbacchando hotīti sikkhattayapūraṇe bahalacchando hoti. Āyatiñca sikkhāsamādāne avigatapemoti anāgate punadivasādīsupi sikkhāpūraṇe avigatapemena samannāgato hoti. Dhammanisantiyāti dhammanisāmanāya. Vipassanāyetaṃ adhivacanaṃ. Icchāvinayeti taṇhāvinayane. Paṭisallāneti ekībhāve. Vīriyārambheti kāyikacetasikassa vīriyassa pūraṇe. Satinepakketi satiyañceva nepakkabhāve ca. Diṭṭhipaṭivedheti maggadassane. Sesaṃ sabbattha vuttanayeneva veditabbaṃ.
说到某些缘故时，就是有该种内容的规定，讲说时则会说七种规定内容。长老也讲述同样的教法，说明七种规定内容，说：“比库，应当受持戒律等。”其中“此处”指的是本教法内。“受持戒律”者，指修满戒律功德便生强烈愿心。及将来受持戒律者，具备不放逸的状态，未来生活之中亦会以不放逸的状态修满戒律。所谓“法之宁静”即指法的安适状态。所谓“观”是此种说法。所谓“抑止欲求”是对渴爱之抑制。所谓“专一”是指身心归一。所谓“努力发起”是指身意的努力圆满。所谓“念之保持”即念的保持与发起双重状态。所谓“破见”是指对正道的破除误见。其余诸义，皆当依此所说，在各处皆应如此理解。
Saññāsu asubhānupassanāñāṇe saññā asubhasaññā. Ādīnavānupassanāñāṇe saññā ādīnavasaññā nāma. Sesā heṭṭhā vuttā eva. Balasattakaviññāṇaṭṭhitisattakapuggalasattakāni vuttanayāneva . Appahīnaṭṭhena anusayantīti anusayā. Thāmagato kāmarāgo kāmarāgānusayo. Esa nayo sabbattha. Saṃyojanasattakaṃ uttānatthameva.
在认识想像中观察不净之知中，想法称为『不净想』。在认识困难所观处中，想法称为『困难想』。余下的诸义，已在下文说明。包含力量、权能、智慧、永存、人格等七项，皆名为说法之中的内容。所谓“不染污”即是未被习气所染，此谓习气。堕入贪欲者为贪欲习气。此说普遍适用。所谓缚缚七者，指束缚(烦恼)七者，至高之义也。
Adhikaraṇasamathasattakavaṇṇanā七种止诤的解释
Adhikaraṇasamathesu adhikaraṇāni samenti vūpasamentīti adhikaraṇasamathā. Uppannuppannānanti uppannānaṃ uppannānaṃ. Adhikaraṇānanti vivādādhikaraṇaṃ anuvādādhikaraṇaṃ āpattādhikaraṇaṃ kiccādhikaraṇanti imesaṃ catunnaṃ. Samathāya vūpasamāyāti samathatthañceva vūpasamanatthañca. Sammukhāvinayo dātabbo…pe… tiṇavatthārakoti ime satta samathā dātabbā.
在争论调停之法中，称为调停类规约。已起与未起者，指已发生之事物与未发生之事物。争论类规约包括争论纠纷、互相辩解、过失纠正、事务处理四种。调停意指使争端止息与问题得到解决。所谓『面前戒律』必须给予……此为七种调停应予给予者。
Tatrāyaṃ vinicchayanayo. Adhikaraṇesu tāva dhammoti vā adhammoti vā aṭṭhārasahi vatthūhi vivadantānaṃ bhikkhūnaṃ yo vivādo, idaṃ vivādādhikaraṇaṃ nāma. Sīlavipattiyā vā ācāradiṭṭhiājīvavipattiyā vā anuvadantānaṃ anuvādo upavadanā ceva codanā ca, idaṃ anuvādādhikaraṇaṃ nāma. Mātikāya āgatā pañca, vibhaṅge dveti sattapi āpattikkhandhā, idaṃ āpattādhikaraṇaṃ nāma. Saṅghassa apalokanādīnaṃ catunnaṃ kammānaṃ karaṇaṃ, idaṃ kiccādhikaraṇaṃ nāma.
此即为此处争论调停法。对于争论事由，若是佛法之正法或非正法，在十八种争论内容中僧众争论者，此为争论纠纷调停法。若因戒律过失或行为见解、生活方式过失而争论者，此为辩解调停法。律藏表中载有五种；律则分成两类七种过失聚集，此为纠正过失调停法。若因对僧团照顾失当等四种行为之因果而起争端者，此为事务处理调停法。
Tattha vivādādhikaraṇaṃ dvīhi samathehi sammati sammukhāvinayena ca yebhuyyasikāya ca. Sammukhāvinayeneva sammamānaṃ yasmiṃ vihāre uppannaṃ tasmiṃyeva vā aññattha vūpasametuṃ gacchantānaṃ antarāmagge vā yattha gantvā saṅghassa niyyātitaṃ tattha saṅghena vā saṅghe vūpasametuṃ asakkonte tattheva ubbāhikāya sammatapuggalehi vā vinicchitaṃ sammati. Evaṃ sammamāne ca panetasmiṃ yā saṅghasammukhatā dhammasammukhatā vinayasammukhatā puggalasammukhatā, ayaṃ sammukhāvinayo nāma.
于此，争论纠纷调停得以以两种调停方式即面前戒律法与和解方式达成调和。面前戒律法意谓对在同一僧舍发生争议者，应当在现场或行进途中，前往所在僧团经注册的场所，若遇不能与僧团和解者，需用有权威被认可人员依戒律方式判决。如此判决后，争议双方及僧团所表现出的僧团现场共识、佛法共识、戒律共识、个人共识，即称为面前戒律法。
Tattha ca kārakasaṅghassa saṅghasāmaggivasena sammukhībhāvo saṅghasammukhatā. Sametabbassa vatthuno bhūtatā dhammasammukhatā. Yathā taṃ sametabbaṃ, tatheva sammanaṃ vinayasammukhatā. Yo ca vivadati, yena ca vivadati, tesaṃ ubhinnaṃ atthapaccatthikānaṃ sammukhībhāvo puggalasammukhatā. Ubbāhikāya vūpasame panettha saṅghasammukhatā parihāyati. Evaṃ tāva sammukhāvinayeneva sammati.
此外，作出判决的僧团集体合一，称为『僧团和合』。和合的事理，就是教法和合之处。依此和合的事理，亦称戒律和合。争论双方以不同见解对立的状态，为个人共识。现场有权威人士实现的调解即称为和合调停。如此，争论纠纷调停即由此面前戒律法而达成。
Sace panevampi na sammati, atha naṃ ubbāhikāya sammatā bhikkhū ‘‘na mayaṃ sakkoma vūpasametu’’nti saṅghasseva niyyātenti, tato saṅgho pañcaṅgasamannāgataṃ bhikkhuṃ salākaggāhāpakaṃ sammannati. Tena guḷhakavivaṭakasakaṇṇajappakesu tīsu salākaggāhesu aññataravasena salākaṃ gāhāpetvā sannipatitaparisāya dhammavādīnaṃ yebhuyyatāya yathā te dhammavādino vadanti, evaṃ vūpasantaṃ adhikaraṇaṃ sammukhāvinayena ca yebhuyyasikāya ca vūpasantaṃ hoti.
假如就算在这种情况下，不被同意，接着由上座比库合议会认可，指出‘我们不能静住’的见解，则该僧团以五种资具具备的比库为共依，用杖棒加以惩戒。此时，在诸如钻木取火的吹火声等三种杖棒惩罚中，若以某一棒惩治，在聚会的僧伽中，以正法辩论者所言正确的方式，其调伏之事由正式会中按此法执行，即以同执律的方式和对造善法者的调伏，便达成静止。
Tattha sammukhāvinayo vuttanayo eva. Yaṃ pana yebhuyyasikākammassa karaṇaṃ, ayaṃ yebhuyyasikā nāma. Evaṃ vivādādhikaraṇaṃ dvīhi samathehi sammati. Anuvādādhikaraṇaṃ catūhi samathehi sammati – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca. Sammukhāvinayeneva sammamānaṃ yo ca anuvadati, yañca anuvadati, tesaṃ vacanaṃ sutvā sace kāci āpatti natthi, ubho khamāpetvā, sace atthi, ayaṃ nāmettha āpattīti evaṃ vinicchitaṃ vūpasammati. Tattha sammukhāvinayalakkhaṇaṃ vuttanayameva. Yadā pana khīṇāsavassa bhikkhuno amūlikāya sīlavipattiyā anuddhaṃsitassa sativinayaṃ yācamānassa saṅgho ñatticatutthena kammena sativinayaṃ deti, tadā sammukhāvinayena ca sativinayena ca vūpasantaṃ hoti. Dinne pana sativinaye puna tasmiṃ puggale kassaci anuvādo na ruhati.
这里说的正式会中按律，是指正执律法的判决。所谓的造善法者（辩论者）就是进行造善法事由者。此类争论事由以两种安静状态达成同意。申辩事由以四种安静状态达成一致——正执律、守戒律、非痴执律和惩处罪人的戒律。用正执律调伏的，且对申辩者申辩的人，听此言若无过失，则双方面皆赦免；若有过失，即此种被称为过失。对正执律的定义亦复如是。譬如灭尽漏的比库，在非根本的戒律过失未除时，经恳请守戒律，此时若僧团依照申辩事由之四种戒律予以守戒，则依正执律与守戒律者皆得心生静止。若守戒律再被申辩，则此人无任何理由可答辩。
Yadā ummattako bhikkhu ummādavasena assāmaṇake ajjhācāre ‘‘saratāyasmā evarūpiṃ āpatti’’nti bhikkhūhi codiyamāno ‘‘ummattakena me , āvuso, etaṃ kataṃ, nāhaṃ taṃ sarāmī’’ti bhaṇantopi bhikkhūhi codiyamānova puna acodanatthāya amūḷhavinayaṃ yācati, saṅgho cassa ñatticatutthena kammena amūḷhavinayaṃ deti, tadā sammukhāvinayena ca amūḷhavinayena ca vūpasantaṃ hoti. Dinne pana amūḷhavinaye puna tasmiṃ puggale kassaci tappaccayā anuvādo na ruhati.
有狂乱的比库以疯狂状态，在比库尼家中，被僧众指责称为‘你的随侍比库犯了如此过失’，但该比库说‘尊者，我没有犯那种过失’，且借此辩护，欲使僧众放弃指责，于是僧团依申辩事由之四种戒律，给予此疯狂戒律的处理，这时便通过正执律与非痴执律得以调伏。若再有同类的申辩，则无人能够回应该人。
Yadā pana pārājikena vā pārājikasāmantena vā codiyamānassa aññenaññaṃ paṭicarato pāpussannatāya pāpiyassa puggalassa ‘‘sacāyaṃ acchinnamūlo bhavissati, sammā vattitvā osāraṇaṃ labhissati. Sace chinnamūlo ayamevassa nāsanā bhavissatī’’ti maññamāno saṅgho ñatticatutthena kammena tassapāpiyasikaṃ karoti, tadā sammukhāvinayena ca tassapāpiyasikāya ca vūpasantaṃ hotīti. Evaṃ anuvādādhikaraṇaṃ catūhi samathehi sammati. Āpattādhikaraṇaṃ tīhi samathehi sammati sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca. Tassa sammukhāvinayeneva vūpasamo natthi. Yadā pana ekassa vā bhikkhuno santike saṅghagaṇamajjhesu vā bhikkhu lahukaṃ āpattiṃ deseti, tadā āpattādhikaraṇaṃ sammukhāvinayena ca paṭiññātakaraṇena ca vūpasammati.
当因犯失巴拉基戒或与巴拉基戒相同重罪者，彼此间互相指责，因产生怨恨的罪人有他人想‘这人若不彻底灭除戒根，将必然失去出家资粮，如果灭掉根本，他则得道除灭’，僧团便凭申辩事由之四种戒律，视之为罪人而作出惩处，此时便依正执律与罪人戒律得以调伏。如此申辩事由因四种安静状态而得认可。因犯戒事由以三种安静状态得同意，即正执律、乞罪行为戒律与三大原理戒律。对正执律而言无调伏。若一比库当众宣讲轻微过失，则在犯戒事由中，凭正执律与乞罪行为戒律达到和谐。
Tattha sammukhāvinaye tāva yo ca deseti, yassa ca deseti, tesaṃ sammukhībhāvo puggalasammukhatā. Sesaṃ vuttanayameva.
这里正执律的定义是指在众人前宣讲者及被宣讲者，当面以个人相对。如前所述。
Puggalassa gaṇassa ca desanākāle saṅghasammukhatā parihāyati. Yā panettha ahaṃ, bhante, itthannāmaṃ āpattiṃ āpannoti ca āma, passāmīti ca paṭiññā, tāya paṭiññāya ‘‘āyatiṃ saṃvareyyāsī’’ti karaṇaṃ, taṃ paṭiññātakaraṇaṃ nāma. Saṅghādisese hi parivāsādiyācanā paṭiññā. Parivāsādīnaṃ dānaṃ paṭiññātakaraṇaṃ nāma. Dve pakkhajātā pana bhaṇḍanakārakā bhikkhū bahuṃ assāmaṇakaṃ ajjhācaritvā puna lajjidhamme uppanne sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya saṃvatteyyāti aññamaññaṃ āpattiyā kārāpane dosaṃ disvā yadā tiṇavatthārakakammaṃ karonti, tadā āpattādhikaraṇaṃ sammukhāvinayena ca tiṇavatthārakena ca sammati.
当对个人或团体宣讲时，僧团共知的关系会被放弃。如果说“尊者，我曾犯此种过失”，并愿意接受惩戒，称作乞罪行为戒律。对给乞罪的词是请罪。乞罪行为戒律是因乞罪而生的正式行为。僧团处罚乃因乞罪形成。乞罪者的供养称为乞罪行为戒律。反对乞罪的两派比库因进行诸多比库尼家的不正行为而生起羞耻，如果我们再因这些过失相害时，则以严厉作对治，互相的罪过显现时，若用此三种基本原理作为标准进行处理，便得申辩事由的认可，且凭正执律和三大基本原理得以同意。
Tattha hi yattakā hatthapāsūpagatā ‘‘na metaṃ khamatī’’ti evaṃ diṭṭhāvikammaṃ akatvā niddampi okkantā honti, sabbesaṃ ṭhapetvā thullavajjañca gihipaṭisaṃyuttañca sabbāpattiyo vuṭṭhahanti, evaṃ āpattādhikaraṇaṃ tīhi samathehi sammati. Kiccādhikaraṇaṃ ekena samathena sammati sammukhāvinayeneva. Imāni cattāri adhikaraṇāni yathānurūpaṃ imehi sattahi samathehi sammanti. Tena vuttaṃ – uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo…pe… tiṇavatthārakoti. Ayamettha vinicchayanayo. Vitthāro pana samathakkhandhake āgatoyeva. Vinicchayopissa samantapāsādikāyaṃ vutto.
此处，凡是被缰绳捆缚的象马，心中怀有『此事我不能承受』的看法，因未做成见的恶行，且无法入眠的，皆须设立禁戒法，且执守粗重罪以及与家人相关的过失，所有的违犯事项皆出现。如此对于过失事由，以三种止诤法得以平息。该做的事由，则以一种止诤得已平息，且现前调伏法亦然。此四种事由，均依相应七种止诤法而得调伏。故说：对于所有新旧事由，应以止诤法之圆满，施以现前调伏……此谓由三法得以保护。此处即为止诤律义之详细解释。详见《止诤律集》。止诤律义之详解即如上所说。
‘‘Ime kho, āvuso’’tiādi vuttanayeneva yojetabbaṃ. Iti cuddasannaṃ sattakānaṃ vasena aṭṭhanavuti pañhe kathento thero sāmaggirasaṃ dassesīti.
此中应如何对待，即如上开头『诸善友』等开示所言。至此，通过十七次七法问答之具足，长老展示了和睦之相。
Sattakavaṇṇanā niṭṭhitā. · 七法类的解释完毕。
Aṭṭhakavaṇṇanā八法之释
§333
333. Iti sattakavasena sāmaggirasaṃ dassetvā idāni aṭṭhakavasena dassetuṃ puna desanaṃ ārabhi. Tattha micchattāti ayāthāvā micchāsabhāvā. Sammattāti yāthāvā sammāsabhāvā.
333. 今以七行为单位，示现和睦之相，之后乃以八行为单位，再次展开教诲。此处所说『误执』者，谓非实之谬见。『正执』者，则指真实之正见。
§334
334.Kusītavatthūnīti kusītassa alasassa vatthūni patiṭṭhā kosajjakāraṇānīti attho. Kammaṃ kattabbaṃ hotīti cīvaravicāraṇādikammaṃ kātabbaṃ hoti. Na vīriyaṃ ārabhatīti duvidhampi vīriyaṃ nārabhati. Appattassāti jhānavipassanāmaggaphaladhammassa appattassa pattiyā. Anadhigatassāti tasseva anadhigatassa adhigamatthāya. Asacchikatassāti tasseva apaccakkhakatassa sacchikaraṇatthāya. Idaṃ paṭhamanti idaṃ handāhaṃ nipajjāmīti evaṃ osīdanaṃ paṭhamaṃ kusītavatthu. Iminā nayena sabbattha attho veditabbo. ‘‘Māsācitaṃ maññe’’ti ettha pana māsācitaṃ nāma tintamāso. Yathā tintamāso garuko hoti, evaṃ garukoti adhippāyo. Gilānā vuṭṭhito hotīti gilāno hutvā pacchā vuṭṭhito hoti.
334.所谓损坏之事物，意指损坏之懈怠事物，乃由懒惰所造成。此即所依之因。所谓应作之业，主要是缁衣之检视等应行事宜。所谓不发精进，意含二义：其一，精进未启；其二，精进未持续。所谓不圆满者，是禅定与观慧道果尚未充足成就。所谓未得成者，指为达到上述目的尚未成就。所谓未证实者，是指为证实所述义理尚未实现。这为首重之损坏课题。依此理路，处处应能理解其义。所谓『月期已过』，乃指连续三个月以上的月期。正如连续三个月之期限为重，故称为重罪。所谓病复又起，意即曾患疾病后，虽痊愈，病症又复发。
§335
335.Ārambhavatthūnīti vīriyakāraṇāni. Tesampi imināva nayena attho veditabbo.
335.所谓开始之事物，乃指精进之因。对此亦应依此理路理解义旨。
§336
336.Dānavatthūnīti dānakāraṇāni. Āsajja dānaṃ detīti patvā dānaṃ deti. Āgataṃ disvāva muhuttaṃyeva nisīdāpetvā sakkāraṃ katvā dānaṃ deti, dassāmi dassāmīti na kilameti. Iti ettha āsādanaṃ dānakāraṇaṃ nāma hoti. Bhayā dānaṃ detītiādīsupi bhayādīni dānakāraṇānīti veditabbāni. Tattha bhayaṃ nāma ayaṃ adāyako akārakoti garahābhayaṃ vā apāyabhayaṃ vā. Adāsi meti mayhaṃ pubbe esa idaṃ nāma adāsīti deti. Dassati meti anāgate idaṃ nāma dassatīti deti. Sāhu dānanti dānaṃ nāma sādhu sundaraṃ, buddhādīhi paṇḍitehi pasatthanti deti. Cittālaṅkāracittaparikkhāratthaṃ dānaṃ detīti samathavipassanācittassa alaṅkāratthañceva parivāratthañca deti. Dānañhi cittaṃ mudukaṃ karoti. Yena laddhaṃ hoti, sopi laddhaṃ meti muducitto hoti, yena dinnaṃ, sopi dinnaṃ mayāti muducitto hoti, iti ubhinnampi cittaṃ mudukaṃ karoti, teneva ‘‘adantadamanaṃ dāna’’nti vuccati. Yathāha –
336.所谓布施之事物，即布施所依之因。布施时应视缘而施。见到适当时机即坐下供养，庄重恭敬地布施。云『我见授予，非虚妄』，意在证明确实布施。此处以『施根』为名。诸如于恐惧境况中布施等，称为布施因缘，应悉理解。所谓恐惧，指对受害或厄运之恐惧。『授予』意指我先前已给予。『示现』意味未来必予以显现。『称善』指称布施为善事，明说其美妙，亦为佛与圣贤所赞叹之事。以心之庄严为目的而施，以止与观之心加以装饰及环绕布施之行。布施令心觉柔和。布施后，施者心喜悦，受者心愉悦，因而二者心皆柔和，此谓“不驯服镇压之布施”。如是云——
‘‘Adantadamanaṃ dānaṃ, adānaṃ dantadūsakaṃ;
「断齿遏止的布施，非占有而断除占有者；
Dānena piyavācāya, unnamanti namanti cā’’ti.
以布施及悦耳善语，使他欢喜而敬礼。」
Imesu pana aṭṭhasu dānesu cittālaṅkāradānameva uttamaṃ.
于此八种布施中，心为装饰恩施者为上上。
§337
337.Dānūpapattiyoti dānapaccayā upapattiyo. Dahatīti ṭhapeti. Adhiṭṭhātīti tasseva vevacanaṃ. Bhāvetīti vaḍḍheti. Hīne vimuttanti hīnesu pañcakāmaguṇesu vimuttaṃ. Uttari abhāvitanti tato uttari maggaphalatthāya abhāvitaṃ. Tatrūpapattiyā saṃvattatīti yaṃ patthetvā kusalaṃ kataṃ, tattha tattha nibbattanatthāya saṃvattati.
第337句中，『布施成就』者，是指布施因缘之成就。『灼烧』谓安立，『加持』即实际发生，『增长』乃增长意。若为低劣者，则解脱于五下乘果；若更能熏习，则为上乘果；因缘成就，指能成就于何方善行，则于各处令其得圆满。
Vītarāgassāti maggena vā samucchinnarāgassa samāpattiyā vā vikkhambhitarāgassa. Dānamatteneva hi brahmaloke nibbattituṃ na sakkā. Dānaṃ pana samādhivipassanācittassa alaṅkāro parivāro hoti. Tato dānena muducitto brahmavihāre bhāvetvā brahmaloke nibbattati. Tena vuttaṃ ‘‘vītarāgassa no sarāgassā’’ti.
『无贪』，谓通过道或断尽贪等得之。唯有布施不足以生于梵天界。布施乃具止观心的装饰与伴随。借助布施，而以柔和心于梵行得生梵天界。故有言『无贪者，而非有贪者』。
Khattiyānaṃ parisā khattiyaparisā, samūhoti attho. Esa nayo sabbattha.
贵族众之集，谓贵族集会、『集结』之意。此乃普遍常用的意涵。
Lokassa dhammā lokadhammā. Etehi mutto nāma natthi, buddhānampi hontiyeva. Vuttampi cetaṃ – ‘‘aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattatī’’ti (a. ni. 8.5). Lābho alābhoti lābhe āgate alābho āgato evāti veditabbo. Yasādīsupi eseva nayo.
世间事俗，称为世间现象。对此诸法无所执著，即使诸佛亦复如是。经中亦有言——『比库们，世间事八种，环绕世间转变，世间则依此八种世间事而运行』（《增支部·8.5》）。这里当知利益与无利益，来时有利益，已来则无利益。此法亦如是。
§338
338. Abhibhāyatanavimokkhakathā heṭṭhā kathitā eva.
第338号，关于超越束缚解脱之义，前文已作说明。
‘‘Ime kho, āvuso’’tiādi vuttanayeneva yojetabbaṃ. Iti ekādasannaṃ aṭṭhakānaṃ vasena aṭṭhāsīti pañhe kathento thero sāmaggirasaṃ dassesīti.
『这些啊，尊者们』诸句，应依此说法连接引用。以此为名，第十一种八种（法）中讲解八合谛，比库长老讲述体现和合庄严之意。
Aṭṭhakavaṇṇanā niṭṭhitā. · 八法之释已毕。
Navakavaṇṇanā九法之释
§340
340. Iti aṭṭhakavasena sāmaggirasaṃ dassetvā idāni navakavasena dassetuṃ puna desanaṃ ārabhi. Tattha āghātavatthūnīti āghātakāraṇāni. Āghātaṃ bandhatīti kopaṃ bandhati karoti uppādeti.
第340号。依次展现此八种法义后，如今欲以九种法义再度示现，故重新开始教授。此处所谓之‘波折缘由’，即导致波折者。波折者即愤怒，愤怒则系缚缚束作祟，起动并滋生烦恼。
Taṃ kutettha labbhāti taṃ anatthacaraṇaṃ mā ahosīti etasmiṃ puggale kuto labbhā, kena kāraṇena sakkā laddhuṃ ? Paro nāma parassa attano cittaruciyā anatthaṃ karotīti evaṃ cintetvā āghātaṃ paṭivinodeti. Atha vā sacāhaṃ paṭikopaṃ kareyyaṃ, taṃ kopakaraṇaṃ ettha puggale kuto labbhā, kena kāraṇena laddhabbanti attho. Kuto lābhātipi pāṭho, sacāhaṃ ettha kopaṃ kareyyaṃ, tasmiṃ me kopakaraṇe kuto lābhā, lābhā nāma ke siyunti attho. Imasmiñca atthe tanti nipātamattameva hoti.
此怒从何而得？此伤害作恶之行为当勿为。于此个体何处生得？缘何而得？他人因自心欢悦而为自身作恶，思虑如此，则烦恼消散。或诚实正直者反生相反愤怒，烦恼起因又于何处而得？何处得利？诚实者何以生忿怒？于此忿怒中，利益从何而生？利益者意义为何？在此事理上，只在言辞形式中已获得满足。
§341
341.Sattāvāsāti sattānaṃ āvāsā, vasanaṭṭhānānīti attho. Tattha suddhāvāsāpi sattāvāsova, asabbakālikattā pana na gahitā. Suddhāvāsā hi buddhānaṃ khandhāvārasadisā. Asaṅkhyeyyakappe buddhesu anibbattantesu taṃ ṭhānaṃ suññaṃ hotīti asabbakālikattā na gahitā. Sesamettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva.
第341号。‘众所依止’意为众生的住所、栖身之地。此中清净住所亦属众生住所，但不涵盖无时间界限者。所谓清净住所，是指佛所包围之五蕴处。于无数劫中，未生佛陀时，此处空无所有，故无时间性并不适用。此余所当论，已于前文详述。
§342
342. Akkhaṇesu dhammo ca desiyatīti catusaccadhammo desiyati. Opasamikoti kilesūpasamakaro. Parinibbānikoti kilesaparinibbānena parinibbānāvaho. Sambodhagāmīti catumaggañāṇapaṭivedhagāmī. Aññataranti asaññabhavaṃ vā arūpabhavaṃ vā.
342. 关于教法与教诫应当宣说者，当如是言：四谛法被宣说。所谓「息灭」，是指烦恼的息灭；「究竟灭」者，是指通过烦恼的究竟息灭而达致究竟涅槃；「成佛道者」，乃指通达四圣谛中四圣道境界者。至于某些人则进入非感知界或无色界之境。
§343
343.Anupubbavihārāti anupaṭipāṭiyā samāpajjitabbavihārā.
343. 关于渐次修行，是指应由逐步宁息之修习，而渐次驶入所当达到的修行境界。
§344
344.Anupubbanirodhāti anupaṭipāṭiyā nirodhā.
344. 渐次止灭者，乃指逐渐贯行并得以实现的法界止灭。
‘‘Ime, kho āvuso’’tiādi vuttanayeneva yojetabbaṃ. Iti channaṃ navakānaṃ vasena catupaṇṇāsa pañhe kathento thero sāmaggirasaṃ dassesīti.
「诸位比库啊」等语的说法，正如其本义须当如是接续说下去。因此，经过九年讲解五十余个问答，为长老展现团结和谐的姿态。
Navakavaṇṇanā niṭṭhitā. · 九法之释已毕。
Dasakavaṇṇanā十法之释
§345
345. Iti navakavasena sāmaggirasaṃ dassetvā idāni dasakavasena dassetuṃ puna desanaṃ ārabhi. Tattha nāthakaraṇāti ‘‘sanāthā, bhikkhave, viharatha mā anāthā, dasa ime, bhikkhave, dhammā nāthakaraṇā’’ti (a. ni. 10.18) evaṃ akkhātā attano patiṭṭhākarā dhammā.
345. 如此，经过九年展现团结和谐之相后，此刻又开始以十年为期展开讲说。于此处，“保护”意即世尊劝诫弟子说：“比库们，应当爱护保护，不可放弃；这十种法，应当保护。”（《增支部·10.18》）如此经文称赞其对自身所依教法的守护。
Kalyāṇamittotiādīsu sīlādiguṇasampannā kalyāṇā assa mittāti kalyāṇamitto. Te cassa ṭhānanisajjādīsu saha ayanato sahāyāti kalyāṇasahāyo. Cittena ceva kāyena ca kalyāṇamittesu eva sampavaṅko onatoti kalyāṇasampavaṅko. Suvacohotīti sukhena vattabbo hoti sukhena anusāsitabbo. Khamoti gāḷhena pharusena kakkhaḷena vuccamāno khamati, na kuppati. Padakkhiṇaggāhī anusāsaninti yathā ekacco ovadiyamāno vāmato gaṇhāti, paṭippharati vā asuṇanto vā gacchati, evaṃ akatvā ‘‘ovadatha, bhante , anusāsatha, tumhesu anovadantesu ko añño ovadissatī’’ti padakkhiṇaṃ gaṇhāti.
所谓善友，即品行等优良品德具足者，称为善友。善友在其地位与坐席等方面互为伴侣，助缘和合之意谓善助。心意与身体以善友为伴，谓之善相伴者。能以快乐待之，能以安慰导之，称为善导。所谓忍者，是指虽被粗暴恶劣对待而能忍耐不嗔恨。所谓奉公守法者，宛如有人劝诫他时，虽从左侧取物或言语回避，未违抗令，如此却又对劝诫者礼敬奉行，称之为奉公守法。
Uccāvacānīti uccāni ca avacāni ca. Kiṃ karaṇīyānīti kiṃ karomīti evaṃ vatvā kattabbakammāni. Tattha uccakammāni nāma cīvarassa karaṇaṃ rajanaṃ cetiye sudhākammaṃ uposathāgāracetiyagharabodhiyagharesu kattabbanti evamādi. Avacakammaṃ nāma pādadhovanamakkhanādikhuddakakammaṃ. Tatrupāyāyāti tatrupagamanīyā. Alaṃ kātunti kātuṃ samattho hoti. Alaṃ saṃvidhātunti vicāretuṃ samattho.
“Uccāvacāni”即“上行与下行”。所谓“应做何事”指的是“我该作何”。此语说明应当做的工作。在此，上行的行为乃是衣服的穿着、席子的铺设、供养之事、斋戒日的持守，以及僧院、佛塔、菩提树和僧舍中的各项事务，诸如此类。下行的工作指的是清洗脚盆、涂抹油脂等小事。所谓“upāyāya”便是“上行之处”，意谓应当前往之处。“alaṃ kātuṃ”是指能够做事，具备完成之能力。“alaṃ saṃvidhātuṃ”则是能够对事物加以辨别、审察的能力。
Dhamme assa kāmo sinehoti dhammakāmo, tepiṭakaṃ buddhavacanaṃ piyāyatīti attho. Piyasamudāhāroti parasmiṃ kathente sakkaccaṃ suṇāti, sayañca paresaṃ desetukāmo hotīti attho. ‘‘Abhidhamme abhivinaye’’ti ettha dhammo abhidhammo, vinayo abhivinayoti catukkaṃ veditabbaṃ. Tattha dhammoti suttantapiṭakaṃ. Abhidhammoti satta pakaraṇāni. Vinayoti ubhatovibhaṅgā. Abhivinayoti khandhakaparivārā. Atha vā suttantapiṭakampi abhidhammapiṭakampi dhammo eva. Maggaphalāni abhidhammo. Sakalaṃ vinayapiṭakaṃ vinayo. Kilesavūpasamakāraṇaṃ abhivinayo. Iti sabbasmimpi ettha dhamme abhidhamme vinaye abhivinaye ca. Uḷārapāmojjoti bahulapāmojjo hotīti attho.
“dhamme assa kāmo sineho”意为对法的爱乐，即对佛陀语录的喜爱。所谓“piyasamudāhāro”为对他人所说语句的欢喜接受，即喜闻他人所说。释义中“阿毗达摩、律、经”构成四分法：“法”为经藏，“阿毗达摩”为七部论藏，“律”为双重的《比库戒》和《比库尼戒》，“阿毗那”指戒律杂藏（律藏中小册子类）。经藏即《经藏》，阿毗达摩为七论，律包括两部戒经和二藏杂律。《论藏》则为“苦果道”的论述。律藏即全面的戒律，《阿毗那》包括戒律中关于烦恼消减的条文。总之，“法、论、律、戒律杂藏”各自涵盖佛教经典的内容。“ūlārapāmojjo”指的是众多的欢喜滋生。
Kusalesudhammesūti kāraṇatthe bhummaṃ, catubhūmakakusaladhammakāraṇā, tesaṃ adhigamatthāya anikkhittadhuro hotīti attho.
“善法之因”即众多善法的充分原因，此处指具足四大根本善法之因缘。为了能证得这些，故称“未放弃上处”，意味着善法因缘得以完备而不致放弃。
§346
346. Kasiṇadasake sakalaṭṭhena kasiṇāni. Tadārammaṇānaṃ dhammānaṃ khettaṭṭhena vā adhiṭṭhānaṭṭhena vā āyatanāni. Uddhanti upari gaganatalābhimukhaṃ. Adhoti heṭṭhā bhūmitalābhimukhaṃ. Tiriyanti khettamaṇḍalamiva samantā paricchinditvā. Ekacco hi uddhameva kasiṇaṃ vaḍḍheti, ekacco adho, ekacco samantato. Tena tena vā kāraṇena evaṃ pasāreti ālokamiva rūpadassanakāmo. Tena vuttaṃ ‘‘pathavīkasiṇameko sañjānāti uddhaṃ adho tiriya’’nti. Advayanti idaṃ pana ekassa aññabhāvānupagamanatthaṃ vuttaṃ. Yathā hi udakaṃ paviṭṭhassa sabbadisāsu udakameva hoti, na aññaṃ, evameva pathavīkasiṇaṃ pathavīkasiṇameva hoti , natthi tassa añño kasiṇasambhedoti. Esa nayo sabbattha. Appamāṇanti idaṃ tassa tassa pharaṇaappamāṇavasena vuttaṃ. Tañhi cetasā pharanto sakalameva pharati, na ‘‘ayamassa ādi, idaṃ majjha’’nti pamāṇaṃ gaṇhātīti. Viññāṇakasiṇanti cettha kasiṇugghāṭimākāse pavattaviññāṇaṃ. Tattha kasiṇavasena kasiṇugghāṭimākāse kasiṇugghāṭimākāsavasena tattha pavattaviññāṇe uddhaṃ adho tiriyatā veditabbā. Ayamettha saṅkhepo. Kammaṭṭhānabhāvanānayena panetāni pathavīkasiṇādīni vitthārato visuddhimagge vuttāneva.
第346条，论五蕴中炽盛的十五处。诸法以种种境界或地址作为其执持之处。上者即向天空，下者则面向土地。诸法如同广阔之地，周围环绕。或有朝上增长的，或向下，或四周皆是。诸法因缘种种，各有不同，如同光明之普遍照耀，故曰“地炽盛”唯有一法，没有其它可与之比较。众法普遍皆显现于心，非对“此为彼”，亦不分别。所谓识境，即识运行于炽盛境界之处，有上下、旋转之分别。此处略说。于修行中，此地炽盛诸法详细于净化之道中析出论述。
Akusalakammapathadasakavaṇṇanā不善业道十法之释
§347
347. Kammapathesu kammāneva sugatiduggatīnaṃ pathabhūtattā kammapathā nāma. Tesu pāṇātipāto adinnādānaṃ musāvādādayo ca cattāro brahmajāle vitthāritā eva. Kāmesumicchācāroti ettha pana kāmesūti methunasamācāresu methunavatthūsu vā. Micchācāroti ekantanindito lāmakācāro. Lakkhaṇato pana asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesumicchācāro.
第347条，称业中存在诸善趣恶趣之路径，即业道。四种恶业，即杀生、盗窃、妄语等明确阐述为五戒恶。所谓欲邪行，是指对男女之非正当行为。邪行者即完全违犯戒律之恶行。标志为身体之门户受染污且不可进入。”
Tattha agamanīyaṭṭhānaṃ nāma purisānaṃ tāva māturakkhitā, piturakkhitā, mātāpiturakkhitā, bhāturakkhitā, bhaginirakkhitā, ñātirakkhitā, gottarakkhitā, dhammarakkhitā, sārakkhā, saparidaṇḍāti māturakkhitādayo dasa. Dhanakkītā, chandavāsinī, bhogavāsinī, paṭavāsinī, odapattakinī, obhatacumbaṭā, dāsī ca bhariyā ca, kammakārī ca bhariyā ca, dhajāhaṭā, muhuttikāti etā dhanakkītādayo dasāti vīsati. Itthīsu pana dvinnaṃ sārakkhasaparidaṇḍānaṃ dasannañca dhanakkītādīnanti dvādasannaṃ itthīnaṃ aññe purisā. Idaṃ agamanīyaṭṭhānaṃ nāma. So panesa micchācāro sīlādiguṇarahite agamanīyaṭṭhāne appasāvajjo. Sīlādiguṇasampanne mahāsāvajjo. Tassa cattāro sambhārā agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanappayogo, maggenamaggappaṭipattiadhivāsananti. Eko payogo sāhatthiko eva.
所谓不可进入之处，包括对父母、兄弟姊妹、亲属、宗族、法师等的保护，计为十项。财富、财产、享乐、财富之保护、财富取用、亲族依附、侍女及妻妾、庄园、临时雇佣人员，总共二十项。女性中分二类：宗族保护（法理护卫）及财产保护（二十二类）。这些即是不可进入之境。对此邪行者，若缺乏品德德行则恶劣不近，具品德者则德高不近。不可进入之处有四种层次，包括心的敬奉、心的依附、修行道及脱离错谬之心。仅有心的依附才是正途之用。
Abhijjhāyatīti abhijjhā, parabhaṇḍābhimukhī hutvā tanninnatāya pavattatīti attho. Sā ‘‘aho vata idaṃ mamassā’’ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā adinnādānaṃ viya appasāvajjā mahāsāvajjā ca. Tassā dve sambhārā parabhaṇḍaṃ, attano pariṇāmanañca. Parabhaṇḍavatthuke hi lobhe uppannepi na tāva kammapathabhedo hoti, yāva ‘‘aho vatīdaṃ mamassā’’ti attano na pariṇāmeti.
贪欲生起者，谓贪欲由于妄取他人财物而生，并由此而流转其取向。其意为『啊，这实是我的』，故此贪欲称作妄取他人财物之贪欲。此贪欲如不正戒与正戒之大恶戒。其包含两个组成部分：一是他人财物，二是自我转变。因妄取他物起贪欲时，若自我未生转变，便不构成业道之差异；须至『啊，这实是我的』时，方显自我转变真义。
Hitasukhaṃ byāpādayatīti byāpādo. So paraṃ vināsāya manopadosalakkhaṇo pharusāvācā viya appasāvajjo mahāsāvajjo ca. Tassa dve sambhārā parasatto ca, tassa vināsacintā ca. Parasattavatthuke hi kodhe uppannepi na tāva kammapathabhedo hoti, yāva ‘‘aho vatāyaṃ ucchijjheyya vinasseyyā’’ti tassa vināsaṃ na cinteti.
萌生利害快乐搅扰者，为搅扰。此搅扰具有令他人消亡之意念言语表征，犹如粗恶语，或为不正戒与正戒之大恶戒。搅扰亦包含两个方面：一是诽谤他人，二是忧虑其灭失。纵在如他人财物上起怒，若无『啊，这应被毁灭、灭亡才好』之念，即无思虑他人灭亡，不生业道差别。
Yathābhuccagahaṇābhāvena micchā passatīti micchādiṭṭhi. Sā ‘‘natthi dinna’’ntiādinā nayena viparītadassanalakkhaṇā. Samphappalāpo viya appasāvajjā mahāsāvajjā ca. Apica aniyatā appasāvajjā, niyatā mahāsāvajjā. Tassā dve sambhārā vatthuno ca gahitākāraviparītatā, yathā ca taṃ gaṇhāti, tathābhāvena tassūpaṭṭhānanti.
因妄持他物的错误见：谓错误见。此见以『无施予物』等断见法引导，乃反向显现之标记。此言语颠倒者如杂秽语，为不正戒或正戒之大恶戒。又不定者为不正戒，确定者为正戒。其具两种方面：错混对境，或执持相状，此即其依托所在。
Imesaṃ pana dasannaṃ akusalakammapathānaṃ dhammato koṭṭhāsato ārammaṇato vedanāto mūlatoti pañcahākārehi vinicchayo veditabbo.
此中十恶之不善业道，依其原理、群聚、起点、缘起、感受皆为根本，应凭五分略加审视分辨。
Tattha dhammatoti etesu hi paṭipāṭiyā satta cetanādhammāva honti. Abhijjhādayo tayo cetanāsampayuttā.
其中称义者，谓此等有七种意志性质随行。贪欲等三者皆与意志相联。
Koṭṭhāsatoti paṭipāṭiyā satta, micchādiṭṭhi cāti ime aṭṭha kammapathā eva honti, no mūlāni. Abhijjhābyāpādā kammapathā ceva mūlāni ca. Abhijjhā hi mūlaṃ patvā lobho akusalamūlaṃ hoti. Byāpādo doso akusalamūlaṃ hoti.
谓群聚七种，称义也。这八业道即为错误见起。非根本业；贪欲与嗔恚业道同时乃根本业。贪欲为根基，生贪欲为不善之根基；嗔恚为根基，生嗔恚为不善之根基。
Ārammaṇatoti pāṇātipāto jīvitindriyārammaṇato saṅkhārārammaṇo hoti. Adinnādānaṃ sattārammaṇaṃ vā saṅkhārārammaṇaṃ vā, micchācāro phoṭṭhabbavasena saṅkhārārammaṇo. ‘‘Sattārammaṇo’’tipi eke. Musāvādo sattārammaṇo vā saṅkhārārammaṇo vā, tathā pisuṇavācā. Pharusavācā sattārammaṇāva. Samphappalāpo diṭṭhasutamutaviññātavasena sattārammaṇo vā saṅkhārārammaṇo vā. Tathā abhijjhā. Byāpādo sattārammaṇova. Micchādiṭṭhi tebhūmakadhammavasena saṅkhārārammaṇā.
「境缘」者，杀生为境缘，是以生命根为境缘，行为造作亦以此为境缘。不与取财物，以谓众生为境缘，或者谓行为造作为境缘。邪行者缘触者也。所谓「众生为境缘」者，有若干种。妄语者或缘众生，或缘行为造作，如是两舌语亦复如是。恶语唯缘众生。杂语缘触所见所闻未明者，或缘众生，或缘行为造作。嫉妒仅缘众生。恚恨唯缘众生。邪见以三界法为境缘，故缘行为造作。
Vedanātoti pāṇātipāto dukkhavedano hoti. Kiñcāpi hi rājāno coraṃ disvā hasamānāpi ‘‘gacchatha naṃ ghātethā’’ti vadanti, sanniṭṭhāpakacetanā pana dukkhasampayuttāva hoti. Adinnādānaṃ tivedanaṃ. Micchācāro sukhamajjhattavasena dvivedano. Sanniṭṭhāpakacitte pana majjhattavedano na hoti. Musāvādo tivedano. Tathā pisuṇavācā. Pharusavācā dukkhavedanā. Samphappalāpo tivedano. Abhijjhā sukhamajjhattavasena dvivedanā tathā micchādiṭṭhi. Byāpādo dukkhavedano.
「受缘」者，杀生则生苦受。譬如国王见盗者，虽笑言“可去勿杀”，其心意已具杀意，故连杀患俱是苦。取不与财为极苦。邪行为中乐为苦。然具杀意时心不属中乐。妄语为极苦，如是两舌恶语诸杂言亦苦。嫉妒中乐为苦，如是邪见亦然。恚恨为苦。
Mūlatoti pāṇātipāto dosamohavasena dvimūlako hoti. Adinnādānaṃ dosamohavasena vā lobhamohavasena vā. Micchācāro lobhamohavasena. Musāvādo dosamohavasena vā lobhamohavasena vā tathā pisuṇavācā samphappalāpo ca. Pharusavācā dosamohavasena. Abhijjhā mohavasena ekamūlā. Tathā byāpādo. Micchādiṭṭhi lobhamohavasena dvimūlāti.
「本缘」者，杀生以恚痴为本根，故有二本。取不与以恚痴或贪痴为本根。邪行以贪痴为本根。妄语以恚痴或贪痴为本根，两舌语亦同，杂语亦复如是。恶语以恚痴为本根。嫉妒以痴为单本根。恚恨亦然。邪见以贪痴为二本根。
Kusalakammapathadasakavaṇṇanā善业道十法之释
Pāṇātipātā veramaṇiādīni samādānasampattasamucchedavirativasena veditabbāni.
杀生、戒律等应当知为断除聚集和成就的禁戒。
Dhammato pana etesupi paṭipāṭiyā satta cetanāpi vattanti viratiyopi. Ante tayo cetanāsampayuttāva.
依经义，此中依诸行为相续共有七念意，亦谓止戒。终有三念意所依。
Koṭṭhāsatoti paṭipāṭiyā satta kammapathā eva, no mūlāni. Ante tayo kammapathā ceva mūlāni ca. Anabhijjhā hi mūlaṃ patvā alobho kusalamūlaṃ hoti. Abyāpādo adoso kusalamūlaṃ. Sammādiṭṭhi amoho kusalamūlaṃ.
「百法禁戒」依行为相续有七道，并非根本。终三道行为及根本相续存在。无贪即断根，贪即善本。无恚即善本。正见乃无痴之善本。
Ārammaṇatoti pāṇātipātādīnaṃ ārammaṇāneva etesaṃ ārammaṇāni. Vītikkamitabbatoyeva hi veramaṇī nāma hoti. Yathā pana nibbānārammaṇo ariyamaggo kilese pajahati, evaṃ jīvitindriyādiārammaṇāpete kammapathā pāṇātipātādīni dussīlyāni pajahantīti veditabbā.
所谓触犯，是指因触及杀生等恶法而生起的触犯，亦即这些恶法的触犯。真正应当远离的戒禁，正是这些该远离的触犯。譬如涅槃之道是圣者的修行之路，能断除烦恼；同样，断除对生命根等的触犯，则是断除杀生等恶行。
Vedanātoti sabbe sukhavedanā honti majjhattavedanā vā. Kusalaṃ patvā hi dukkhavedanā nāma natthi.
所谓受，是指一切快乐感受及中等感受。由于有善法，就不存在苦受。
Mūlatoti paṭipāṭiyā satta ñāṇasampayuttacittena viramantassa alobhaadosaamohavasena timūlāni honti, ñāṇavippayuttacittena viramantassa dvimūlāni. Anabhijjhā ñāṇasampayuttacittena viramantassa dvimūlā, ñāṇavippayuttacittena ekamūlā. Alobho pana attanāva attano mūlaṃ na hoti. Abyāpādepi eseva nayo. Sammādiṭṭhi alobhādosavasena dvimūlā evāti.
所谓根本，是指修行次第中，具足七种智慧相应之心而断除贪嗔痴三毒的三根本；以具足智慧相应之心断除则有两根本；以无贪欲但具足智慧相应之心断除为两根本；以智慧相应之心断除则有一根本。不过贪欲本身不是自己的根本，非我所有。对于不造作恶意的也是同理。正确见解随贪嗔痴断除而有两根本。
Ariyavāsadasakavaṇṇanā圣住十法之释
§348
348.Ariyavāsāti ariyā eva vasiṃsu vasanti vasissanti etesūti ariyavāsā. Pañcaṅgavippahīnoti pañcahi aṅgehi vippayuttova hutvā khīṇāsavo avasi vasati vasissatīti tasmā ayaṃ pañcaṅgavippahīnatā, ariyassa vāsattā ariyavāsoti vutto. Esa nayo sabbattha.
所谓圣住，是谓唯有圣者得以住持住持将住。所谓断五盖，即于五蕴诸部分分别远离而断除烦恼，故为无漏，常住圣界。是故此断五盖，即圣者住持，名为圣住。此理普遍适用。
Evaṃ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hotīti chaḷaṅgupekkhāya samannāgato hoti. Chaḷaṅgupekkhā nāma keti? Ñāṇādayo. ‘‘Ñāṇa’’nti vutte kiriyato cattāri ñāṇasampayuttacittāni labbhanti. ‘‘Satatavihāro’’ti vutte aṭṭha mahācittāni. ‘‘Rajjanadussanaṃ natthī’’ti vutte dasa cittāni labbhanti. Somanassaṃ āsevanavasena labbhati.
如此，比库啊，具足六念者，谓具足六种内观观察。所谓六念为何？谓与智慧等相关联。所谓智慧，即入四智相应之心得成的；所谓专注，入八种大心相应；谓无王为害，得十种心相应；由亲近欢喜故而得持。
Satārakkhena cetasāti khīṇāsavassa hi tīsu dvāresu sabbakālaṃ sati ārakkhakiccaṃ sādheti . Tenevassa ‘‘carato ca tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ hotī’’ti vuccati.
正念保护之心者，谓断尽烦恼者，时时于三门常常具足正念保护之责。故说：行住坐卧，清醒觉知，恒顺调和智慧见解，皆随其行。
Puthusamaṇabrāhmaṇānanti bahūnaṃ samaṇabrāhmaṇānaṃ. Ettha ca samaṇāti pabbajjupagatā. Brāhmaṇāti bhovādino. Puthupaccekasaccānīti bahūni pāṭekkasaccāni, idameva dassanaṃ saccaṃ, idameva dassanaṃ saccanti evaṃ pāṭiyekkaṃ gahitāni bahūni saccānīti attho. Nunnānīti nihatāni. Paṇunnānīti suṭṭhu nihatāni. Cattānīti vissaṭṭhāni. Vantānīti vamitāni. Muttānīti chinnabandhanāni katāni. Pahīnānīti pajahitāni. Paṭinissaṭṭhānīti yathā na puna cittaṃ āruhanti, evaṃ paṭinissajjitāni. Sabbāneva tāni gahitaggahaṇassa vissaṭṭhabhāvavevacanāni.
众多沙门婆罗门之众。此处所谓沙门者，谓出家之人；婆罗门者，谓婆罗门姓氏中尊贵者。所谓众多独觉之真实，即众多独觉圣者所证得的真实，是同一见证的真实，论为众多单一真实之义。‘Nunnā’意谓被执著缠缚，‘Paṇunnā’意谓善被缠缚，‘Cattā’意谓完全被缠，‘Vantā’意谓被呕吐般排除，‘Muttā’意谓了断束缚，‘Pahīnā’意谓彻底舍弃，‘Paṭinissaṭṭhā’意谓心不再回溯，诸词乃称说束缚缠执之状态。
Samavayasaṭṭhesanoti ettha avayāti anūnā. Saṭṭhāti vissaṭṭhā. Sammā avayā saṭṭhā esanā assāti samavayasaṭṭhesano. Sammā vissaṭṭhasabbaesanoti attho. Rāgā cittaṃ vimuttantiādīhi maggassa kiccanipphatti kathitā.
关于‘Samavayasaṭṭhesana’一词，此处‘ava’意为不满，‘saṭṭhā’意为完整、圆满。‘Samavayasaṭṭhesana’即完全圆满不缺乏之意思。由此引申为‘完整圆满之全部说持’。喜爱烦恼等因缘使心得解脱，则行道成就之事业已述。
Rāgome pahīnotiādīhi paccavekkhaṇāya phalaṃ kathitaṃ.
通过对‘烦恼已经舍弃’等境的反省，说明其结果功德已论述。
Asekkhadhammadasakavaṇṇanā无学法十法之释
Asekkhā sammādiṭṭhītiādayo sabbepi phalasampayuttadhammā eva. Ettha ca sammādiṭṭhi, sammāñāṇanti dvīsu ṭhānesu paññāva kathitā. Sammāvimuttīti iminā padena vuttāvasesā. Phalasamāpattidhammā saṅgahitāti veditabbā.
“无犯正见”等诸法，均为果报相应之法。此中正见及真正智慧，于两处所显，称为智慧。‘正确解脱’以此语句作结。谓应知为功德和合之法。
‘‘Ime kho, āvuso’’tiādi vuttanayeneva yojetabbaṃ. Iti channaṃ dasakānaṃ vasena samasaṭṭhi pañhe kathento thero sāmaggirasaṃ dassesīti.
“这些啊，彼此……”如是事理，应以此语连结。如此总结十年之问答，经由长老阐述和谐共识之意。
Dasakavaṇṇanā niṭṭhitā. · 十法之释已毕。
Pañhasamodhānavaṇṇanā问题解答之释
§349
349. Idha pana ṭhatvā pañhā samodhānetabbā. Imasmiñhi sutte ekakavasena dve pañhā kathitā. Dukavasena sattati. Tikavasena asītisataṃ. Catukkavasena dvesatāni. Pañcakavasena tiṃsasataṃ. Chakkavasena bāttiṃsasataṃ. Sattakavasena aṭṭhanavuti. Aṭṭhakavasena aṭṭhāsīti. Navakavasena catupaṇṇāsa. Dasakavasena samasaṭṭhīti evaṃ sahassaṃ cuddasa pañhā kathitā.
此处须立定，将问答分别解答。在此经典中，一次所论问答为二，二次则七十，三次为七十余，四次为二百，五次为三千，六次为三万，七次为八十余万，八次为八十万余，九次为四十五万，十次为六万，此乃千上共一百十三问所论。
Imañhi suttantaṃ ṭhapetvā tepiṭake buddhavacane añño suttanto evaṃ bahupañhapaṭimaṇḍito natthi. Bhagavā imaṃ suttantaṃ ādito paṭṭhāya sakalaṃ sutvā cintesi – ‘‘dhammasenāpati sāriputto buddhabalaṃ dīpetvā appaṭivattiyaṃ sīhanādaṃ nadati. Sāvakabhāsitoti vutte okappanā na hoti, jinabhāsitoti vutte hoti, tasmā jinabhāsitaṃ katvā devamanussānaṃ okappanaṃ imasmiṃ suttante uppādessāmī’’ti. Tato vuṭṭhāya sādhukāraṃ adāsi. Tena vuttaṃ ‘‘atha kho bhagavā vuṭṭhahitvā āyasmantaṃ sāriputtaṃ āmantesi, sādhu, sādhu, sāriputta, sādhu kho tvaṃ sāriputta, bhikkhūnaṃ saṅgītipariyāyaṃ abhāsī’’ti.
安置此经文于藏经之中，别无他经在佛陀言教中如是多难问题所环绕者。世尊最初见此经文，闻尽详思：“法军统领沙利子，依凭佛力，发出无可抗拒的狮子吼声。虽称为弟子语，却未具通达；但若称之为胜利者语，则通达无疑。故当成胜利者语，为天人众生说出此妙经，以成胜缘。”于是舍座，赞叹其善。由此传说：“于是世尊起立，向具寿沙利子称赞道：‘善哉！善哉！沙利子，善哉！你，沙利子，乃比库众和合之说者。’
Tattha saṅgītipariyāyanti sāmaggiyā kāraṇaṃ. Idaṃ vuttaṃ hoti – ‘‘sādhu, kho tvaṃ, sāriputta, mama sabbaññutaññāṇena saṃsanditvā bhikkhūnaṃ sāmaggirasaṃ abhāsī’’ti. Samanuñño satthā ahosīti anumodanena samanuñño ahosi. Ettakena ayaṃ suttanto jinabhāsito nāma jāto. Desanāpariyosāne imaṃ suttantaṃ manasikarontā te bhikkhū arahattaṃ pāpuṇiṃsūti.
此中‘和合之说’谓团结之因。言曰：‘善哉！你，沙利子，依我全智融会，向比库众说和合之意。’因此受了教师欢喜，于赞许中获得和合。由此故，此经为胜利者语。说法终了，正念专注者比库们，于此经文细思后，即获阿拉汉果位。
Sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya · 《吉祥悦意》长部注疏中
Saṅgītisuttavaṇṇanā niṭṭhitā. · 《合诵经》注释完毕。