1. Pāthikasuttaṃ · 1. 巴提咖经复注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Dīghanikāye · 长部
Pāthikavaggaṭīkā · 波提咖品复注
1. Pāthikasuttavaṇṇanā一、波提咖经义注
Sunakkhattavatthuvaṇṇanā苏那卡塔事缘释
§1
1.Apubbapadavaṇṇanāti atthasaṃvaṇṇanāvasena heṭṭhā aggahitatāya apubbassa abhinavassa padassa vaṇṇanā atthavibhāvanā. ‘‘Hitvā punappunāgatamattha’’nti (dī. ni. aṭṭha. 1.ganthārambhakathā) hi vuttaṃ. Mallesūti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva. Chāyūdakasampanne vanasaṇḍe viharatīti anupiyasāmantā katassa vihārassa abhāvato. Yadi na tāva paviṭṭho, kasmā ‘‘pāvisī’’ti vuttanti āha ‘‘pavisissāmī’’tiādi, tena avassaṃ bhāvini bhūte viya upacārā hontīti dasseti. Idāni tamatthaṃ upamāya vibhāvento ‘‘yathā ki’’ntiādimāha. Etanti etaṃ ‘‘atippago kho’’tiādikaṃ cintanaṃ ahosi. Ativiyapago khoti ativiya pātova. Channakopīnatāya, paribbājakapabbajjupagamena ca channaparibbājakaṃ, na naggaparibbājakaṃ.
第一，所谓先行词义注，是指用解释词义的方法，凭借在此教法中已有的用法基础，解释先前未出现过的新词。所谓“了了反复了然之意”，这是一种序言对文义起始的说明（出自《长部·序论集》开篇注解）。此处称“马拉族”是指下文所应阐释的内容，意即即将讲述的内容在此处先行说过。所谓携带兵刃水具、栖息于林地交迭之地，是因为缺乏应有的栖身之所，不宜称为安稳住所。若此地尚未进入，如何称“进入”？于此言“我将进入”等，仅表现有进入之意，尚未具足真正出家之实质，正如未具足之事作的形式一样。现在依此意，以比喻分明，加以阐述，称其为“如同……之类”。这就是说，此文意在表达“是的，的确如此”等类似观念。“超越先行”意指远远超过之前的说法，亦即远远前行、远远超越。所谓被遮蔽的苦恼，及因出家而长久地得以超越了普通的游方者，是出家者身着衣服而非裸身者，不是裸体行脚者。
§2
2. Yasmā bhagavato uccākulappasutataṃ, mahābhinikkhamananikkhantataṃ, anaññasādhāraṇadukkaracaraṇaṃ, vivekavāsaṃ, lokasambhāvitataṃ, ovādānusāsanīhi lokassa bahupakārataṃ, parappavādamaddanaṃ, mahiddhikataṃ , mahānubhāvatanti evamādikaṃ taṃtaṃattapaccakkhaguṇavisesaṃ nissāya yebhuyyena aññatitthiyāpi bhagavantaṃ disvā ādaragāravabahumānaṃ dassentiyeva, tasmā vuttaṃ ‘‘bhagavantaṃ disvā mānathaddhataṃ akatvā’’tiādi. Lokasamudācāravasenāti lokopacāravasena. Cirassanti cirakālena. Ādīni vadanti upacāravasena. Tassāti bhaggavagottassa paribbājakassa. Gihisahāyoti gihikālato paṭṭhāya sahāyo. Paccakkhātoti yenākārena paccakkhānā, taṃ dassetuṃ ‘‘paccakkhāmī’’tiādi vuttaṃ.
第二，因世尊具备极高崇高的品质——他身处层峰之顶，经历伟大出离生活，践行他人难以效仿的非常之行，居住安隐之处，生活远离俗世喧扰；他广布教法，遍及世间，劝导、教诲世人，消除他人非议、辩驳，并具备广大成就和伟大威德；依此一切崇高卓越品质，即便是别教他宗的修行者，见到他时也自然而然地生起恭敬和尊重。因此称他“见佛而既无傲慢亦不轻慢”等。所谓“世间之交往礼仪”，是指世间大众交往时的礼节、行为规范。所谓“长久的时期”，是指经历长岁月。此处开头说的“行为礼仪”，是指世尊作为那位游方婆罗门氏出身的僧人。他在俗世所结缘的同伴称为“同伴”，以其俗家结交的时间为基准。“恭敬”乃借由缘由而得的尊重。此处“恭敬”用以表达以某种原因而获得的向对方表示敬意之情。
§3
3.Uddissāti satthukārabhāvena uddissāti ayamettha adhippāyoti taṃ dassento ‘‘bhagavā me’’tiādimāha. Yadā sunakkhattassa ‘‘bhagavantaṃ paccakkhāmī’’ti cittaṃ uppannaṃ, vācā bhinnā, tadā evassa bhagavatā saddhiṃ koci sambandho natthi asakyaputtiyabhāvato sāsanato paribāhirattā. Ayaṃ tāvettha sāsanayutti, sā panāyaṃ ṭhapetvā sāsanayuttikovide aññesaṃ na sammadeva visayoti bhagavā sabbasādhāraṇavasenassa attanā sambandhābhāvaṃ dassetuṃ ‘‘api nū’’ti ādiṃ vatvā sunakkhattaṃ ‘‘ko santo kaṃ paccācikkhasī’’ti āha. Yasmā mukhāgatoyaṃ sambandho, na pūjāgatādiko, yo ca yācakayācitabbatāvasena hoti, tadubhayañcettha natthīti dassento bhagavā sunakkhattaṃ ‘‘ko santo kaṃ paccācikkhasī’’ti avoca, tasmā tamatthaṃ dassetuṃ ‘‘yācako vā’’tiādi vuttaṃ. Yācitako vā yācakaṃ paccācikkheyyāti sambandho. Tvaṃ pana neva yācako ‘‘ahaṃ bhante bhagavantaṃ uddissa viharissāmī’’ti evaṃ mama santikaṃ anupagatattā. Na yācitako ‘‘ehi tvaṃ sunakkhatta mamaṃ uddissa viharāhī’’ti evaṃ mayā apatthitattā.
第三，“目标”是指由导师作用而起的意指之动，谓此处“我所言是指世尊”。当出现“心中现念‘我见佛矣’”时，言语尚未出离，此时若无共同联结，便无法成就教行之有效，因为若无共同相应，便无传播教法的能力。此即所谓传授教法之因缘依赖，也称“教法之联结”。世尊为说明此中意涵，便出言“果真吗？”而引导宣说。此为教行中的关键关联，不是出于依止礼拜，而由请求相应而生。此两者皆无，此情形便不存在。对此，世尊问道：“你是谁？你向谁表达相应？”从而明示此意。所谓“请求者对被请求者表达相应”，便是这种联结。你自身并非请求者，言“我将接近世尊”，这只是言过其实，未经亲近。所谓请求者言“来哈，我请求你”，这不是我的情况。
Ko samānoti yācakayācitakesu ko nāma honto. Kanti yācakayācitakesu eva kaṃ nāma hontaṃ maṃ paccācikkhasi. Tucchapurisāti jhānamaggādiuttarimanussadhammesu kassacipi abhāvā rittapurisā. Nanu cāyaṃ sunakkhatto lokiyajjhānāni, ekaccābhiññañca uppādesīti? Kiñcāpi uppādesi, tato pana bhagavati āghātuppādanena saheva parihīno ahosi. Aparādho nāma suppaṭipattiyā virajjhanahetubhūto kilesuppādoti āha ‘‘yattako te aparādho,tattako doso’’ti. Yāvañcāti avadhiparicchedabhāvadassanaṃ ‘‘yāvañca tena bhagavatā’’tiādīsu (dī. ni. 1.3) viya. Teti tayā. Idanti nipātamattaṃ. Aparaddhanti aparajjhitaṃ. Idaṃ vuttaṃ hoti – ‘‘paccācikkhāmidānāhaṃ bhante bhagavanta’’ntiādīni vadantena tucchapurisa tayā yāvañcidaṃ aparaddhaṃ, na tassa aparādhassa pamāṇaṃ atthīti.
“谁为请求者，谁为被请求者”的问题，在请求和被请求之间，究竟谁为谁？若你问“在请求和被请求之间，谁为请求者？”这就在质疑我的说法。空心者是指对禅定道等超人法没有任何体认者。你难道不知这些空心者所应实行的世间禅定及部分神通吗？若确有其法，世尊便因其制造障碍而方才加以斥责。所谓“过失”是因行为清净之反面，称之为烦恼之生。过失即为“你的过失即是你的过错”。“乃至”是用来表现界限分明的断段说法，犹如《长部·序论》第三章所示。此即“乘此界限”之意。此乃助词。所谓“过失”是被指责的行为。此处所说即是“我在请求时，世尊指责我”之类的话由该空心者口出，因而说明此空心者所犯的罪责无过失范围之约束。
§4
4.Manussadhammāti bhāvanānuyogena vinā manussehi anuṭṭhātabbadhammā. So hi manussānaṃ cittādhiṭṭhānamattena ijjhanato tesaṃ sambhāvitadhammo viya ṭhito tathā vutto, manussaggahaṇañcettha tesu bahulaṃ pavattanato. Iddhibhūtaṃ pāṭihāriyaṃ, na ādesanānusāsanīpāṭihāriyanti adhippāyo. Kateti pavattite. Niyyātīti niggacchati, vaṭṭadukkhato niggamanavasena pavattatīti attho. Dhamme hi niggacchante taṃsamaṅgipuggalo ‘‘niggacchatī’’ti vuccati, aṭṭhakathāyaṃ pana ni-saddo upasaggamattaṃ, yāti icceva atthoti dassetuṃ gacchatīti attho vutto. Tatrāti padhānabhāvena vuttassa atthassa bhummavasena paṭiniddesoti tasmiṃ dhamme sammā dukkhakkhayāya niyyanteti ayamettha atthoti dassento āha ‘‘tasmiṃ…pe… saṃvattamāne’’ti.
第四，人间法则指没有修习培养的道理，仅由人类世俗所遵守。由于众生仅靠心意所建立的信念而生起法门，故而此法门被视为人类所应奉行，因此说这是“依人间而立的法”。所谓“神通变现”及“超自然”，非指教训规戒的神奇奇异力量，而是指有能力作。如是所言，即为“流传”。所谓“离开”是指出行，因灭苦故离开。此处“出行”意指依诸苦因而行出苦海之义。关于教法的出行者，被称为“出离者”。论注中以否定前缀来说明词义的细微之处，即使是无声词也因前缀而意义增加。词义指向出离痛苦的根本，并说明此处指向出离的真谛，故说“在此法中出离即为意指”的解释，进而引述“在此……时”以明说。
§5
5. Agganti ñāyatīti aggaññaṃ. Lokapaññattinti lokassa paññāpanaṃ. Lokassa agganti lokuppattisamaye ‘‘idaṃ nāma lokassa agga’’nti evaṃ jānitabbaṃ bujjhitabbaṃ. Aggamariyādanti ādimariyādaṃ.
第五，“首首”是最高、至上的意思。“世间普传”是指世间广为传播的通用成见、认知。在世间产生之时，需知晓并认定“此即世间所生之首要”，故为起首要敬。所谓“首要礼仪”是指最初的恭敬、最根本的礼节。
§6
6.Ettakaṃ vippalapitvāti ‘‘na dānāhaṃ bhante bhagavantaṃ uddissa viharissāmī’’ti, ‘‘na hi pana me bhante bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī’’ti, ‘‘na hi pana me bhante bhagavā aggaññaṃ paññapetī’’ti ca ettakaṃ vippalapitvā. Idaṃ kira so bhagavā satthukiccaṃ iddhipāṭihāriyaṃ, aggaññapaññāpanañca kātuṃ na sakkotīti pakāsento kathesi. Tenāha ‘‘sunakkhatto kirā’’tiādi. Uttaravacanavasena patiṭṭhābhāvato appatiṭṭho. Tato eva niravo nissaddo.
第六条所说言语破裂，意为‘我不愿为世尊而修行居住’，‘事实上世尊不显现出超越人间的神通变化’，‘也非使我证得最高智慧’，如是多言语破裂者。此处所指世尊不忍负难，不能成就神通变化与传授最高智慧之事，乃是明示所说，故而作说‘行为不周’等。以上言辞属后续批评之言，出于缺乏坚持，难以成立。于是转为默然不语，缄口无言。
Ādīnavadassanatthanti diṭṭhadhammikassa ādīnavassa dassanatthaṃ. Tenāha ‘‘sayameva garahaṃ pāpuṇissasī’’ti. Samparāyikā pana ādīnavā anekavidhā, te dassento sunakkhatto na saddaheyyāti diṭṭhadhammikasseva gahaṇaṃ . Anekakāraṇenāti ‘‘itipi so bhagavā araha’’ntiādinā (dī. ni. 1.157, 255) anekavidhena vaṇṇakāraṇena. Evaṃ me avaṇṇo na bhavissatīti ajjhāsayena attano bālatāya vaṇṇārahānaṃ avaṇṇaṃ kathetvā. Evaṃ bhagavā makkhibhāve ādīnavaṃ dassetvā puna tassa kathane kāraṇaṃ vibhāvetuṃ ‘‘iti kho te’’tiādimāhāti taṃ dassetuṃ ‘‘tato’’tiādi vuttaṃ. Evañhi sunakkhattassa appakopi vacanokāso na bhavissatīti. Apakkamīti attanā yathāṭhitā vuṭṭhāya apasakki. Apakkanto sāsanato bhaṭṭho. Tenāha ‘‘cuto’’ti. Evamevāti apakkamanto ca na yathā tathā apakkami, yathā pana kāyassa bhedā apāye nibbatteyya, evameva apakkami.
所谓‘困难显现’，意指针对已见之法中困难显现之义言。世尊曾言‘吾必自当承受一切困苦’。然后世间中困难多端，表达者多种，示现困难乃因刚硬，自难接受，故其困难之重深，非仅是已见之法难以承载。因众多缘故，故有人称世尊为阿拉汉，凭此种种描述。本人自觉愚钝，故亦不宜对这些描述妄加评论。世尊在受苦状态中显现困难后，复言有所言说之缘由，曰‘因此’等，进一步明了。正因刚硬者，言辞之机难开启。本人虽曾想离开，但只是自己心境所致，非实离开。实则离教为过，故言‘走出’。亦如此，虽离开教法，未必真正离去，如身体裂伤即不复生，此亦如是离之义。
Korakhattiyavatthuvaṇṇanā国拉卡帝亚事释
§7
7.Dvīhi padehīti dvīhi vākyehi āraddhaṃ byatirekavasena tadubhayatthaniddesavasena uparidesanāya pavattattā. Anusandhidassanavasenāti yathānusandhisaṅkhātaanusandhidassanavasena.
所谓‘二句子’，是指由两句语组成，前后相续相对，比喻上下相承，作为再次论述之基础。‘连贯显现之义’，含义为依次详究衔接之义。
Ekaṃ samayanti ca bhummatthe upayogavacananti āha ‘‘ekasmiṃ samaye’’ti ca. Thūlū nāma janapadoti janapadīnaṃ rājakumārānaṃ vasena tathāladdhanāmo. Kukkuravataṃ samādānavasena etasmiṃ atthīti kukkuravatikoti āha ‘‘samādinnakukkuravato’’ti. Aññampīti ‘‘catukkoṇḍikasseva vicaraṇaṃ, tathā katvāva khādanaṃ, bhuñjanaṃ, vāmapādaṃ uddharitvā muttassa vissajjana’’nti evamādikaṃ aññampi sunakhehi kātabbakiriyaṃ. Catūhi sarīrāvayavehi kuṇḍanaṃ gamanaṃ catukkoṇḍo, so etasmiṃ atthīti catukkoṇḍiko. So pana yasmā catūhi sarīrāvayavehi saṅghaṭṭitagamano hoti, tasmā vuttaṃ ‘‘catusaṅghaṭṭito’’ti. Tenevāha ‘‘dve jaṇṇūnī’’tiādi. Bhakkhasanti vā bhakkhitabbaṃ, asitabbañca. Tenevāha ‘‘yaṃ kiñci khādanīyaṃ bhojanīya’’nti. Kāmaṃ khādanañca nāma mukhena kātabbaṃ, hatthena pana tattha upanāmanaṃ nivāretuṃ avadhāraṇaṃ katanti āha ‘‘hatthena aparāmasitvā’’ti, aggahetvāti attho. Sundararūpoti sundarabhāvo. Vatāti patthanatthe nipāto ‘‘aho vatāhaṃ lābhī assa’’ntiādīsu viya. ‘‘Samaṇena nāma evarūpena bhavitabbaṃ aho vatāhaṃ ediso bhaveyya’’nti evaṃ tassa patthanā ahosi. Tenāha ‘‘evaṃ kirā’’tiādi.
所谓‘某时’，于地名指某时刻。Thūlū为地名，乃王子居住之所，故谓其地名。比喻如狗行于某处，意指此处具特殊含义，故称之。‘另外’，有说‘像猫般狩猎、进食、嘘泄粪便，类似行为也存’。四肢身体称为‘四足’，故所谓‘四肢联合’指四肢并用，故称‘四联合’。又有言‘两只蛋’，意指‘食物应食，应取舍’。所谓‘欲食’乃用口进食，手则防止他物侵扰，故说‘抬手提防’。‘美丽形貌’指端庄美好体态。‘啊，吾当得利’等，为念及未来愿望，说“应如是成为沙门”。故作此比喻言论。
Garahattheapi-kāro ‘‘api siñce palaṇḍaka’’ntiādīsu viya. Arahante ca buddhe, buddhasāvake ‘‘arahanto khīṇāsavā na hontī’’ti evaṃ tassa diṭṭhi uppannā. Yathāha mahāsīhanādasutte ‘‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanavisesā’’ti (ma. ni. 1.146). Sattamaṃdivasanti bhummatthe upayogavacanaṃ. Alasakenāti ajīraṇena āmarogena.
‘作用繁杂’如‘病态软弱’等。阿拉汉、佛及佛弟子皆称‘阿拉汉已断惑，故不复生死’，为此见解。譬如《大狮子吼经》言‘无沙门果德摩之神通超越人间知见’。第七条指地名时段修辞。‘懒惰’即不勤勉，因病痛导致。
Aṭṭhitacamattatāya purāṇapaṇṇasadiso.Bīraṇatthambakanti bīraṇagacchā.
‘存在有限’如古叶似。‘枯萎树干’指干枯的失生命力的树枝。
Mattā etassa atthīti mattaṃ, bhojanamattavantanti attho. Tenāha ‘‘pamāṇayutta’’nti. Mantā mantāti mantāya mantāya.
“Mattā”者，意为适量，“mattaṃ”指的是适当的分量，特指饮食的适量。如食物有适量的意思，故称之为“适量的食物”。因此称之为“与量有关”。“Mantā”由“manta”派生，意为“思想”或“意念”，是“用心”、“用意”的意思。
§8
8.Ekadvīhikāya gaṇanāya. Nirāhārova ahosi bhagavato vacanaṃ aññathā kātukāmo, tathābhūtopi sattame divase upaṭṭhākena upanītaṃ bhakkhasaṃ disvā ‘‘dhī’’ti upaṭṭhāpetuṃ asakkonto bhojanataṇhāya ākaḍḍhiyamānahadayo taṃ kucchipūraṃ bhuñjitvā bhagavatā vuttaniyāmeneva kālamakāsi. Tena vuttaṃ ‘‘athassā’’tiādi. Sacepi…pe… cinteyyāti yadi eso acelo ‘‘dhī’’ti paccupaṭṭhapetvā ‘‘ajjapi ahaṃ na bhuñjeyya’’nti cinteyya, tathācintane satipi devatāviggahena taṃ divasaṃ…pe… kareyya. Kasmā? Advejjhavacanā hi tathāgatā, na tesaṃ vacanaṃ vitathaṃ hoti.
第八条，是关于数数的规定。因为佛陀的话虽已传出，但在其他方面仍有他心念愿意改变之意。即便如此，在第七天，侍者见到带来的食物，因欲食起心强盛而不能布施饭食，食满肚腹后依佛所说的戒律，不让时间超越规定。故此有言“athassā”（因这缘故）。若有人思量假设若不能布施，动念“今今日我不食”，思量之时，天神以威德镇压这一天的行为。为何如此？因为如来言辞无偏私，绝无虚假。
Gatagataṭṭhānaṃ aṅgaṇameva hotīti tehi taṃ kaḍḍhitvā gacchantehi gatagatappadeso uttarakasāmantā vivaṭaṅgaṇameva hutvā upaṭṭhāti. Teti titthiyā. Susānaṃyeva gantvāti ‘‘bīraṇatthambakaṃ atikkamissāmā’’ti gacchantāpi anekavāraṃ taṃ anusaṃyāyitvā punapi taṃyeva susānaṃ upagantvā.
“Gatagataṭṭhānaṃ aṅgaṇameva hotīti”谓他们到达的地方乃是褊狭的庭院。那些行人将此处清理后往来，所到之处便是上方西侧、敞开之庭。称此为渡经者（titthiyā）。正如走向安静之处，目标是超越幽暗之所。行人多次寻找此处，再三来到此安静之所。
§9
9.Idanti idaṃ matasarīraṃ. ‘‘Tameva vā sarīraṃ kathāpesīti taṃ sarīraṃ adhiṭṭhahitvā ṭhitapetena kathāpesī’’ti keci. Korakhattiyaṃ vā asurayonito ānetvā kathāpetu aññaṃ vā petaṃ, ko ettha viseso. ‘‘Acinteyyo hi buddhavisayo’’ti pana vacanato tadeva sarīraṃ sunakkhattena pahatamattaṃ buddhānubhāvena uṭṭhāya tamatthaṃ ñāpesīti daṭṭhabbaṃ. Purimoyeva pana attho aṭṭhakathāsu vinicchito. Tathā hi vakkhati ‘‘nibbattaṭṭhānato’’tiādi (dī. ni. aṭṭha. 3.10).
第九，“Idanti”谓此处是腐败之躯体。有人言：“正是此躯体被谈论，以此躯体作为依据说明之。”又有言：“若带来强盗、阿修罗恶鬼使其述说另一灵魂，有何特别？”又曰“不可思议的佛境界”，以此肉身毁坏为凭，凭佛的神通现现，推悟真义，乃最初经论中已有涵义。正如《中部文注》中所说，“由静止之所”等语。
§10
10.Vipākanti phalaṃ, atthanibbattīti attho.
10.『果报』者，即结果，谓义利之生起也。
Samānetabbānīti sammā ānetabbāni, sarūpato ānetvā dassetabbānīti attho. Pāṭihāriyānaṃ paṭhamāditā bhagavatā vuttānupubbiyā veditabbā. Keci panettha ‘‘paracittavibhāvanaṃ, āyuparicchedavibhāvanaṃ, byādhivibhāvanaṃ, gativibhāvanaṃ, sarīranikkhepavibhāvanaṃ, sunakkhattena saddhiṃ kathāvibhāvanañcāti cha pāṭihāriyānī’’ti vadanti, taṃ yadi sunakkhattassa cittavibhāvanaṃ sandhāya vuttaṃ, evaṃ sati ‘‘sattā’’ti vattabbaṃ tassa bhāviavaṇṇavibhāvanāya saddhiṃ. Atha acelassa maraṇacittavibhāvanaṃ, taṃ ‘‘sattamaṃ divasaṃ kālaṃ karissatī’’ti iminā saṅgahitanti visuṃ na vattabbaṃ, tasmā aṭṭhakathāyaṃ vuttanayeneva gahetabbaṃ.
所谓“应当观之”，意为“应当完全正当地引出、展现”。“sammā ānetabbāni”即“正当引出者”，“sarūpato ānetvā dassetabbānīti”谓必生起适当形态而示现。谓此为神奇现象之初步，皆由佛所曾说宜渐次显现。有学者说此处指“借心识作用、寿命终止、疾病、生死流转及尸体腐化之变化”，又称“六种神奇现象”。若从心识作用角度解释，依此说“sattā”（众生）之见，应包括未来变化之显现。然后对无知者死亡心识变化，虽将至第七日，不宜乱说，故应依经注已有说法诠释之。
Acelakaḷāramaṭṭakavatthuvaṇṇanā裸行者咖拉马德咖事之解释
§11
11.Nikkhantadantamaṭṭakoti nikkhantadanto maṭṭako. So kira acelakabhāvato pubbe maṭṭakito hutvā vicari vivaradanto ca, tena naṃ ‘‘koramaṭṭako’’ti sañjānanti. Yaṃ kiñci tassa dento ‘‘sādhurūpo ayaṃ samaṇo’’ti sambhāvento aggaṃ seṭṭhaṃyeva denti. Tena vuttaṃ ‘‘lābhaggaṃ patto, aggalābhaṃ patto’’ti. Bahū acelakā taṃ parivāretvā vicaranti, gahaṭṭhā ca taṃ bahū aḍḍhā vibhavasampannā kālena kālaṃ upasaṅkamitvā payirupāsanti. Tena vuttaṃ ‘‘yasaggaṃ aggaparivāraṃ patto’’ti. Vatāniyeva pajjitabbato padāni. Aññamaññaṃ asaṅkarato vatakoṭṭhāsā vā.Samattānīti samaṃ attani gahitāni. Puratthimenāti ena-saddasambandhena ‘‘vesāli’’nti upayogavacanaṃ, avidūratthe ca ena-saddo pañcamyantoti āha ‘‘vesālito avidūre’’ti.
11. “出离”“知足”与“轻松”。这里所谓“知足者”、“轻松者”的本意，是因为从前曾沉溺于精神放逸，乃至于漫游游荡且生活散漫，因此被称为‘懒散者’。凡是其心所出，都会被视为‘合宜现形’的选士，以此为第一、最上。故此众说‘获得殊胜利益，得到极上利益’。许多懒散者环绕其周，来回游走。城镇众人亦多时间前往供养，时常奉持。于是有云‘所得为围绕第一的随从’。这是为表示动词必当分清细节。彼此之间杂乱交合如同辩论台般。关于“同于内心所持”之义。由东向西，以上述词义相称，稍远处以“别萨瓦利”地名称呼，故说‘离别萨瓦利不远’。
§12
12. Sāsane paricayavasena tilakkhaṇāhataṃ pañhaṃ pucchi.Na sampāyāsīti nāvabujjhi na sampādesi. Tenāha ‘‘sammā ñāṇagatiyā’’tiādi. Sampāyanaṃ vā sampādanaṃ. Pañhaṃ puṭṭhassa ca sampādanaṃ nāma sammadeva kathananti tadabhāvaṃ dassento ‘‘atha vā’’tiādimāha. Kopavasena tassa akkhīni kampanabhāvaṃ āpajjiṃsūti āha ‘‘kampanakkhīnipi parivattetvā’’ti. Kopanti kodhaṃ, so pana cittassa pakuppanavasena pavattatīti āha ‘‘kuppanākāra’’nti . Dosanti āghātaṃ, so pana ārammaṇe dussanavasena pavattīti āha ‘‘dussanākāra’’nti. Atuṭṭhākāranti tuṭṭhiyā pītiyā paṭipakkhabhūtappavattiākāraṃ. Kāyavacīvikārehi pākaṭamakāsi. Mā vata noti ettha māti paṭikkhepo, noti mayhanti atthoti āha ‘‘aho vata me na bhaveyyā’’ti. Maṃ vata noti ettha pana noti saṃsayeti āha ‘‘ahosi vata nu mamā’’ti.
12. 在此教法中，以了解为基础，质问涉及三相所断的疑难。未能真正了解即称为“不具足”，既未生起也未完成。故云“正知智慧实现”等等。或谓实现与完成之意。回应所问，谓正确完成之意，揭示其无真理，次而言“又或如此”等。因愤怒故眼睛震颤，故说“摇动眼瞳而转变”。“愤怒”即憎恨，而意念则因不悦而动，称之为“怒形”。“恼怒”则是因对象恶观而起的动作，称为“不悦形状”。“欢喜形状”乃满足、喜悦与相反心理状态的动作。身口意变现甚为明显。为免误会而说“愿勿生厌弃”，意为非我所有意愿，次有“是否我之物”等怀疑语。
§14
14.Paripubbo dahita-saddo vatthanivāsanaṃ vadatīti āha ‘‘paridahito nivatthavattho’’ti. Yasanimittakatāya lābhassa yasaparihāniyāva lābhaparihāni vuttā hotīti pāḷiyaṃ ‘‘yasā nihīno’’ti vuttaṃ.
14. 前文谓‘声被焚毁，布施如废墟毁灭’之意，提示曰‘被焚灭覆没的织品’。因缘境故，利益之损毁亦为利益丧失，如巴利文云‘名声消失’。
Acelapāthikaputtavatthuvaṇṇanā裸行者巴提咖子事之解释
§15
15. ‘‘Ahaṃ sabbaṃ jānāmī’’ti evaṃ sabbaññutaññāṇaṃ vadati paṭijānātīti ñāṇavādo, tena mayā ñāṇavādena saddhiṃ.Atikkamma gacchatoti upaḍḍhabhāgena paricchinnaṃ padesaṃ atikkamitvā iddhipāṭihāriyaṃ kātuṃ gacchato. Kiṃ panāyaṃ acelo pāthikaputto attano pamāṇaṃ na jānātīti? No na jānāti. Yadi evaṃ, kasmā sukkhagajjitaṃ gajjīti? ‘‘Evāhaṃ loke pāsaṃso bhavissāmī’’ti kohaññe katvā sukkhagajjitaṃ gajji. Tena vuttaṃ ‘‘nagaravāsino’’tiādi. Paṭṭhapetvāti yugaggāhaṃ ārabhitvā.
15. 以“我全知”自称者，谓之智识论者，即智论者。吾与其论智识立场一致。所谓超越，即越过部分边界，进入其地，以成就神通之事。然何故此懒惰游子不知自身分量？答案是否定，谓其不知。若果如此，为何世间称其“好华”的游子？其自言世人必赞美我，遂在某处设立神通之展现。故称‘住于城镇居民’等。所谓“建立”，乃从根本开始。
§16
16.Hīnajjhāsayattā…pe… udapādi. Vuttañhetaṃ ‘‘hīnādhimuttikā sattā hīnādhimuttike eva satte sevanti bhajanti payirupāsantī’’ti (saṃ. ni. 2.98).
16. 由轻慢邪见生出浊心。云云。如释扬所说，“愚钝本性之众生，仅凭愚钝本性之众生方能供养、依附、供奉”。（律藏第2卷第98节）
Yasmā tathāvuttā vācā tathārūpacittahetukā, tañca cittaṃ tathārūpadiṭṭhicittahetukaṃ, tasmā ‘‘taṃ vācaṃ appahāyā’’ti vatvā yathā tassā appahānaṃ hoti, taṃ dassento ‘‘taṃ cittaṃ appahāyā’’ti āha, tassa ca yathā appahānaṃ hoti, taṃ dassetuṃ ‘‘taṃ diṭṭhiṃ appaṭinissajjitvā’’ti avoca. Yasmā vā tathārūpā vācā mahāsāvajjā, cittaṃ tato mahāsāvajjataraṃ taṃsamuṭṭhāpakabhāvato, diṭṭhi pana tato mahāsāvajjatamā tadubhayassa mūlabhāvato, tasmā tesaṃ mahāsāvajjatāya imaṃ vibhāgaṃ dassetvā ayaṃ anukkamo ṭhapitoti veditabbo. Tesaṃ pana yathā pahānaṃ hoti, taṃ dassetuṃ ‘‘aha’’ntiādi vuttaṃ. ‘‘Nāhaṃ buddho’’ti vadantoti sāṭheyyena vinā ujukameva ‘‘ahaṃ buddho na homī’’ti vadanto. Cittadiṭṭhippahānepi eseva nayo. Vipateyyāti ettha vi-saddo paṭhame vikappe upasaggamattaṃ, dutiye pana visaraṇatthoti āha ‘‘sattadhā vā pana phaleyyā’’ti.
因言语以及思想投缘而生心之相应，因此云：‘当舍灭此言’，依此示知其舍灭。又曰“当舍灭此心”，依此示知其舍灭。再由此证明“舍弃见解”，亦即心见根本放弃。因言语具烦恼性质，心则更甚，因其激发心中恼怒，又因心见为诸烦恼根源中的最甚所以。故以此分别，示现忿怒性质。倘若能舍灭则说“我不是佛”，此语虽含假意，却不同于真意断绝。以此法舍弃心见也是处于类似机制。至于‘当反转’乃首次变化中代表惊扰，多次变化中代表消释，故云‘七种果报可能产生’之类。
§17
17.Ekaṃsenāti ekantena, ekantikaṃ pana vacanapariyāyavinimuttaṃ hotīti āha ‘‘nippariyāyenā’’ti. Odhāritāti avadhāritā niyametvā bhāsitā. Vigatarūpenāti apagatasabhāvena . Tenāha ‘‘vigacchitasabhāvenā’’ti, iddhānubhāvena apanītasakabhāvena. Tena vuttaṃ ‘‘attano’’tiādi.
17.『一向』者，即决定之义。然『一向』与『无方便』乃言说方式之不同，故注疏云『无转圜』。『确定』者，即已决定、设限而说。『失去自性』者，即本性已去离。故注疏云『自性已消散』，谓以神通威力使其本身之自性被移除。因此乃有『自身』等语之说。
§18
18. Dvayaṃ gacchatīti dvayagāminī. Kīdisaṃ dvayanti āha ‘‘sarūpenā’’tiādi. Ayañhi so gaṇḍassupariphoṭṭhabbādosaṃ.
18.『趣向二者』，即『导向两端』之义。问：趣向何种两端？故注疏云『依其本来面貌』等语以答之。此人即是那具有应以手指搔刮脓疮之过失者。
§19
19. Ajitassa licchavisenāpatissa mahāniraye nibbattitvā tato āgantvā acelassa pāthikaputtassa santike parodanaṃ. Abhāvāti pubbe vuttappakārassa pāṭihāriyakaraṇassa abhāvā. Bhagavā pana sannipatitaparisāyaṃ pasādajananatthaṃ tadanurūpaṃ pāṭihāriyamakāsiyeva. Yathāha ‘‘tejodhātuṃ samāpajjitvā’’tiādi.
第十九条 关于利车族首领阿季多遭遇地狱大苦后，继而前至行乞者阿切利子身边，经营诱导之事。所谓“abhāva”指此前述过之状况无有发挥其惊骇之功效。唯有世尊集结集会，为使众生产生欢喜，而依照情势具现相应之神通。譬如言曰“以至光元素入境”等句，正是此意。
Iddhipāṭihāriyakathāvaṇṇanā神变示现说之解释
§20
20. Nicayanaṃ dhanadhaññānaṃ sañcayanaṃ nicayo, tattha niyuttāti necayikā, gahapati eva necayikā gahapatinecayikā. Ettakāni jaṅghasahassānīti parimāṇābhāvato sahassehipi aparimāṇagaṇanā. Tenevāti imassa vasena sannipatitāya evaṃ mahatiyā parisāya bandhanamokkhaṃ kātuṃ labbhati, eteneva kāraṇena.
20.积聚财谷曰『积蓄』，专务于此者曰『积蓄者』，居士本身即为积蓄者，故曰『居士积蓄者』。『如此之数千腿』，谓因无有定量，故以千计亦无法穷尽其数。『正因此』者，谓凭借这一因缘，于如此众多之大众聚集之时，得以解脱束缚，正是凭此同一缘故。
§21
21.Cittutrāsabhayanti cittassa utrāsanākārena pavattabhayaṃ, na ñāṇabhayaṃ, nāpi ‘‘bhāyati etasmā’’ti evaṃ vuttaṃ ārammaṇabhayaṃ. Chambhitattanti teneva cittutrāsabhayena sakalasarīrassa chambhitabhāvo. Lomahaṃsoti teneva bhayena, tena ca chambhitattena sakalasarīre lomānaṃ haṭṭhabhāvo, so pana tesaṃ bhittiyaṃ nāgadantānaṃ viya uddhaṃmukhatāti āha ‘‘lomānaṃ uddhaggabhāvo’’ti. Antantena āvijjhitvāti attano nisīdanatthaṃ nigūḷhaṭṭhānaṃ upaparikkhanto paribbājakārāmaṃ pariyantena anusaṃyāyitvā, kassacideva sunakkhattassa vā sunakkhattasadisassa vā sabbaññupaṭiññaṃ appahāya satthu sammukhībhāve sattadhā tassa muddhāphalanaṃ dhammatā. Tena vuttaṃ ‘‘mā nassatu bālo’’tiādi.
21.『心悸之恐惧』者，谓以心惊恐之状态而生起的恐惧，非智慧上的恐惧，亦非『由此而生畏惧』所说的所缘之恐惧。『战栗』者，即以彼心悸之恐惧令全身颤抖之状态。『毛发竖立』者，即以彼恐惧及彼战栗令全身毛发竖起之状态；此状态犹如插在墙上之象牙齿般朝上翘立，故注疏云『毛发向上竖立之状态』。『循边绕行』者，谓为寻找适合自己坐下的隐蔽处，沿游方者园之边缘巡行。若有某位善星或与善星相似之人不舍弃自称一切知者之主张而当面面对师尊，则七裂其头顶乃是自然之法则。因此乃有『愿此愚者勿灭亡』等语之说。
§22
22.Saṃsappatīti tattheva pāsāṇaphalake bāladārako viya uṭṭhātuṃ asakkonto avasīdanavasena ito cito ca saṃsappati. Tenāha ‘‘osīdatī’’ti. Tattheva sañcaratīti tasmiṃyeva pāsāṇe ānisadupaṭṭhino sañcalanaṃ nisajjavaseneva sañcarati, na uṭṭhāya padasā.
第二十二条 “Saṃsappatīti”指疑惑犹如石果般难以起立，如愚钝之幼童，坐下而无法站起，或从此处转移至彼处坐卧。故有“osīdatī”语。此时“sañcaratīti”者，谓于此石块上因虫类筑巢而有晃动，犹如稳坐不动，毫无起立之意。
§23
23.Vinaṭṭharūpoti sambhāvanāya vināsena, lābhassa vināsena ca vinaṭṭhasabhāvo.
若以未实之相谓成就，则以灭尽之相谓成就之灭，这种未实之性具有灭尽性质。
Paṭhamabhāṇavāravaṇṇanā niṭṭhitā. · 第一诵品解释完毕。
§25
25.Goyuttehīti balavantabalībaddayojitehi.
所谓牛群者，即强大实力的紧密结合者。
§26
26.Tassāti jāliyassa. Ayañhi maṇḍisena paribbājakena saddhiṃ bhagavantaṃ upasaṅkamitvā dhammaṃ suṇi, tato puretaraṃ bhagavato guṇānaṃ ajānanakāle ayaṃ pavatti. Tenevāha ‘‘tiṭṭhatu tāva pāṭihāriyaṃ…pe… parājayo bhavissatī’’ti.
其意谓捕网者。此处指一位憍萨迦的游方士，与世尊同来聆听法义。早年间在世尊尚未显扬德行之时，他曾发生此事。于是他说：“愿此处停留此般神迹……败坏必然随之而至”，如是说。
§27
27.Tiṇasīhoti tiṇasadisaharitavaṇṇo sīho. Kāḷasīhoti kāḷavaṇṇo sīho. Paṇḍusīhoti paṇḍuvaṇṇo sīho. Kesarasīhoti kesaravanto setavaṇṇo, lohitavaṇṇo vā sīho. Migaraññoti ettha miga-saddo kiñcāpi pasadakuruṅgādīsu kesucideva catuppadesu niruḷho, idha pana sabbasādhāraṇavasenāti dassento ‘‘migaraññoti sabbacatuppadānaṃ rañño’’ti vuttaṃ. Āgantvā seti etthāti āsayo, nivāsanaṭṭhānaṃ. Sīhanādanti parissayānaṃ sahanato, paṭipakkhassa ca hananato ‘‘sīho’’ti laddhanāmassa migādhipassa ghosaṃ, so pana tena yasmā kutocipi abhītabhāvena pavattīyati, tasmā vuttaṃ ‘‘abhītanāda’’nti. Tattha tattha tāsu tāsu disāsu gantvā caritabbatāya bhakkhitabbatāya gocaro ghāsoti āha ‘‘gocarāyāti āhāratthāyā’’ti. Varaṃvaranti migasaṅghe migasamūhe mudumaṃsatāya varaṃ varaṃ mahiṃsavanavarāhādiṃ vadhitvāti yojanā. Tenāha ‘‘thūlaṃ thūla’’nti. Varavarabhāvena hi tassa varabhāvo icchito. Sūrabhāvaṃ sannissitaṃ sūrabhāvasannissitaṃ, tena. Sūrabhāvenāpi hi ‘‘kiṃ ime pāṇake dubbale hantvā’’ti appathāmesu pāṇesu kāruññaṃ upatiṭṭhati.
“三草狮”者，即毛色似草之狮；“黑狮”者，即色黑之狮；“苍狮”者，即色苍白之狮；“橘狮”者，即橘色或红色之狮。所谓“王吼”在此，意即狮子嘶吼如森林中鹿群等诸有声者之诸声，在四处披荆斩棘之境界，象征王之四声。来至此处，称祀所居曰“狮子居处”。“狮吼”即为持卫之虎豹之吼声，敌对者之吼声亦是“狮吼”。因有人因恐惧故使此名产生，故言“畏嗥”。就各方所到所行所食之地皆名曰“境”，言“以食为境”也。“优胜”者，指狮王群中，以软肉胜先出者，诸如麋鹿、野猪等。故称“广大广大”。以优胜之名，表达其优胜特性。由此有“芳香存在，依芳香而存”之意。以芳香亦能化解“脆弱者何须伤害”之意，于乖离众生生慈悲心也。
§28
28.Vighāsoti parassa bhakkhitasesatāya virūpo ghāso vighāso, ucchiṭṭhaṃ. Tenāha ‘‘bhakkhitātirittamaṃsa’’nti, tasmiṃ vighāse, vighāsanimittanti attho. Asmimānadosenāti asmimānadosahetu, ahaṃkāranimittanti attho. So panassa asmimāno yathā uppajji, taṃ dassetuṃ ‘‘tatrāya’’ntiādi vuttaṃ.
所谓“枯萎”，是因他处食物过于恶毒枯瘦，或被拔除。由此谓之“食物过量肉枯萎”，其枯萎之因名为枯萎根由。所谓“我慢烦恼”，即我慢为烦恼之根由。因其生起此我慢，则言“于彼处”等句所述。
‘‘Segālakaṃyevā’’tipi pāṭho, yathāvuttova attho. Bheraṇḍakaṃyevāti bheraṇḍasakuṇaravasadisaṃyeva, bheraṇḍo nāma eko pakkhī dvimukho, tassa kira saddo ativiya virūpo amanāpo. Tenāha ‘‘appiyaamanāpasaddamevā’’ti. Sammāpaṭipattiyā visesato suṭṭhu gatāti sugatā, sammāsambuddhā. Te apadāyanti sodhenti sattasantānaṃ etehīti sugatāpadānāni, tisso sikkhā. Yasmā tāhi te ‘‘sugatā’’ti lakkhīyanti, tā ca tesaṃ ovādabhūtā, tasmā ‘‘sugatalakkhaṇesū’’tiādi vuttaṃ. Yadi tā sugatassa lakkhaṇabhūtā, sāsanabhūtā ca, kathaṃ panesa pāthikaputto tattha tāsu sikkhāsu jīvati, ko tassa tāhi sambandhoti āha ‘‘etassa hī’’tiādi. Sambuddhānaṃ demāti dentīti buddhasaññāya dentīti adhippāyo. Tena esa…pe… jīvati nāma na sugatanvayaajjhupagamanato. ‘‘Tathāgate’’tiādi ekatte puthuvacananti āha ‘‘tathāgata’’ntiādi. Bahuvacanaṃ eva garusmiṃ ekasmimpi bahuvacanappayogato ekavacanaṃ viya vuttaṃ vacanavipallāsena.
有谓“恬静如阿鸦之群”者，义理亦同此。所谓“披毛乌鸦之群”，如披毛双面鸟，所谓披毛者，为一种飞禽，其声极为恶劣不悦。由此谓之“恶不悦之声”。正修行者尤其行正法通达无碍，即“善逝者”，称是善逝能断尽三界苦根者，外交其戒律。此谓“善逝者”的三种修学。若称常是“善逝者”，其戒律亦如是。若此处有异端之子仍在此之修学里生活，又何干系？此故谓“彼愚昧”等句。此“与觉者授记”指奉以世尊之名为印证之意。此……亦在此之义。谓“如来”等语以单数使用，却以复数词形表达，系由于词义转变而作此异用。
§29
29.Samekkhitvāti samaṃ katvā micchādassanena apekkhitvā, taṃ pana apekkhanaṃ tathā maññanamevāti āha ‘‘maññitvā’’ti. Pubbe vuttaṃ samekkhanampi maññanaṃ evāti vuttaṃ ‘‘amaññīti puna amaññitthā’’ti, tena aparāparaṃ tassa maññanappavattiṃ dasseti. Bheraṇḍakaravaṃ kosati vikkosatīti kotthu.
“同观”者，谓完全观察、正等对待而不生邪见之取态。又于当下不生分别，谓此所谓“不分别”。故云“已分别”。前文已说，“同观”实为“分别”，故又说“非分别者，唯由非分别”。以此说明“分别”此一相续依次生起。诸如蛇蟒相缠绕、扭动、蠕动难解，犹如此理。
§30
30. Te te pāṇe byāpādento ghasatīti byagghoti iminā nibbacanena ‘‘byaggho’’ti migarājassapi siyā nāmanti āha ‘‘byagghoti maññatīti sīhohamasmīti maññatī’’ti. Yadipi yathāvuttanibbacanavasena sīhopi ‘‘byaggho’’ti vattabbataṃ arahati, byaggha-saddo pana migarāje eva niruḷhoti dassento ‘‘sīhena vā’’tiādimāha.
“如虎之猛行，虽众多肢体各自攻击，他心念亦如虎”。此处以“猛虎”描述攻击，谓名为“猛虎”，然亦可为“狮王”。云“说虎即是狮，我自是狮”乃喻心之断定。虽以“猛虎”为喻正理亦应成立，然“猛虎”名只限定于“狮王”，故知“须以狮之身份”。
§31
31. Sīhena vicaritavane saṃvaḍḍhattā vuttaṃ ‘‘mahāvane suññavane vivaḍḍho’’ti.
狮子于林间游行壮大时曾说：“大林空旷广大”。
§34
34.Kilesabandhanāti taṇhābandhanato. Taṇhābandhanañhi thiraṃ daḷhabandhanaṃ dummocanīyaṃ. Yathāha –
“烦恼缠绊”者，谓由渴爱缠缚也。渴爱之缠缚坚固不可松解。犹言—
‘‘Sārattarattā maṇikuṇḍalesu,
“先于珍珠玉饰之中，
Puttesu dāresu ca yā apekkhā;
于儿女妻妾等所生之渴望；
Etaṃ daḷhaṃ bandhanamāhu dhīrā,
贤者称此为坚固的束缚，
Ohārinaṃ sithilaṃ duppamuñca’’nti. (dha. pa. 346; jā. 1.2.102);
称放逸者为软弱难以解脱者。
Kilesabandhanāti vā dasavidhasaṃyojanato. Mahāviduggaṃ nāma cattāro oghā mahantaṃ jalaviduggaṃ viya anupacitakusalasambhārehi duggamaṭṭhena.
所谓烦恼之缚，即十种结缚。伟大的智者将四种洪流名为大水之流，视其为因不善善法保存之理而难以通过。
Aggaññapaññattikathāvaṇṇanā本初施设说之解释
§36
36.Imassa padassa. Idaṃ nāma lokassa agganti jānitabbaṃ, taṃ aggaññaṃ, so pana lokassa uppattikkamo pavatti paveṇī cāti āha ‘‘lokuppatticariyavaṃsa’’nti. Sammāsambodhito uttaritaraṃ nāma kiñci natthi pajānitabbesu, taṃ pana koṭiṃ katvā dassento ‘‘yāva sabbaññutaññāṇā pajānāmī’’ti āha. ‘‘Mama pajānanā’’ti assādento taṇhāvasena, ‘‘ahaṃ pajānāmī’’ti abhinivisanto diṭṭhivasena, ‘‘suṭṭhu pajānāmi sammā pajānāmī’’ti paggaṇhanto mānavasena na parāmasāmīti yojanā. ‘‘Paccattaññevā’’ti padaṃ ‘‘nibbuti viditā’’ti padadvayenāpi yojetabbaṃ ‘‘paccattaṃyeva uppāditā nibbuti ca paccattaṃyeva viditā’’ti, sayambhuñāṇena nibbattitā nibbuti sayameva viditāti attho. Aṭṭhakathāyaṃ pana ‘‘paccatta’’nti padaṃ vividhavibhattikaṃ hutvā āvuttinayena āvattatīti dassetuṃ ‘‘attanāyeva attanī’’ti vuttaṃ. Aviditanibbānāti appaṭiladdhanibbānā micchāpaṭipannattā. Pajānanampi hi tadadhigamavaseneva veditabbaṃ. Eti iṭṭhabhāvena pavattatīti ayo, sukhaṃ. Tappaṭikkhepena anayo, dukkhaṃ. Tadeva hitasukhassa byasanato byasanaṃ.
关于此词，第36条。此词为世间之首，应当认识其本质。所谓世间初始，又称世间生成之根源，于是被称为“世间生成之行传”。正觉者无上之名无其他，已知者无所遗漏，成就此等者示现‘至于一切知识之明者我皆知之’。因贪欲心说‘我知’，因见执说‘我了知’，因人性说‘我善知，正知’无超越。‘独自一切者’当与‘涅槃已知’二词连结，意即‘各自独立生起之涅槃亦各自独立所知’，为自觉慧力成就之涅槃。论疏中‘独自’语支分为多种，循归之义为‘自我往来自我’，无明涅槃为获得稀少之涅槃，邪行涅槃为谬误之行。认识亦应依此成就之智力而识别。如此自然运行为安乐，违违反为苦，正因安乐而弃灭即是灭除。
§37
37.Taṃ dassentoti bhagavāpi ‘‘aññatitthiyo tattha sārasaññī’’ti taṃ dassento. Ādhipaccabhāvenāti ādhipaccasabhāvena. Yassa ācariyavādassa vasena puriso ‘‘ācariyo’’ti vuccati, so ācariyavādo ācariyabhāvoti āha ‘‘ācariyabhāvaṃ ācariyavāda’’nti. Etthāti ācariyavāde. Iti katvāti iminā kāraṇena. Soti ācariyavādo. ‘‘Aggaññaṃ’’ tveva vutto aggaññavisayattā. Kena vihitanti kena pakārena vihitaṃ. Tenāha ‘‘kena vihitaṃ kinti vihita’’nti. Brahmajāleti brahmajālasaṃvaṇṇanāyaṃ (dī. ni. aṭṭha. 1.28). Tattha hi vitthārato vuttavidhiṃ idha atidisati, pāḷi pana tattha ceva idha ca ekasadisā vāti.
第37条。对此释义，世尊亦说‘外道在于此有实力知见者’。谓此为支因果因群。谓依教师之说男子称为‘教师’，即教师之说具有教师之性。所谓‘教师之性即教师之说’。关于此教师之说，于此因缘由此释义。说‘为何设立’，即为何制定此法？此法由何而设？于是说‘为何设立何谓设立’。在《梵网经》中对此有详述。此处虽详细说明律制，但于巴利语中此处与该处意义同一。
§41
41. Khiḍḍā padosikā mūlabhūtā ettha santīti khiḍḍāpadosikaṃ, ācariyakaṃ. Tenevāha ‘‘khiḍḍāpadosikamūlaka’’nti. Manopadosikanti etthāpi eseva nayo.
第41条。意为调戏、惹恼乃根本根源，此亦成立为调戏惹恼者、为教师者。故言‘调戏惹恼者之根源’。心之惹恼亦同理。
§47
47. Yena vacanena abbhācikkhanti, tassa avijjamānatā nāma atthavasenevāti āha ‘‘asaṃvijjamānaṭṭhenā’’ti. Tucchā, musāti ca karaṇatthe paccattavacananti āha ‘‘tucchena, musāvādenā’’ti. Vacanassa antosāraṃ nāma aviparīto atthoti tadabhāvenāha ‘‘antosāravirahitenā’’ti. Abhiācikkhantīti abhibhavitvā ghaṭṭentā kathenti, akkosantīti attho. Viparītasaññoti ayāthāvasañño. Subhaṃ vimokkhanti ‘‘subha’’nti vuttavimokkhaṃ. Vaṇṇakasiṇanti sunīlakasupītakādivaṇṇakasiṇaṃ. Sabbanti yaṃ subhaṃ, asubhañca vaṇṇakasiṇaṃ, tañca sabbaṃ. Na asubhanti asubhampi ‘‘asubha’’nti tasmiṃ samaye na sañjānāti, atha kho ‘‘subhaṃ’’ tveva sañjānātīti attho. Viparītā ayāthāvagāhitāya, ayāthāvavāditāya ca.
47. 对于用以批评的话语，谓之无知迷惑，意指在辞义上或义理上不能了达，故称之为「无知迷惑之处」。称其为无价值、虚妄之语，是指其为无益、欺妄之辞。言辞无内涵者，谓其无所涵盖、无反转义理，故曰「无内涵割离之语」。所谓批判、抨击，此指通过加害、折损来论述乃为责难之意。所谓怨言，意即反意言论。所谓反错见，即表意不实、错误理解。所谓赏善，即称为「美好」的宣说自有解脱之义。所谓色相分别，则如深蓝或纯色之色相。所谓一切，即是美好的和不美好的色相，二者皆含。所谓不美，则当时不知为不美，但后来认识为「美好」，意即其理也。所谓反错，即为不实之言，违背真实而述。
§48
48. Yasmā so paribbājako avissaṭṭhamicchāgāhitāya sammā appaṭipajjitukāmo sammāpaṭipannaṃ viya maṃ samaṇo gotamo, bhikkhavo ca sañjānantūti adhippāyena ‘‘tathā dhammaṃ desetu’’ntiādimāha, tasmā vuttaṃ ‘‘mayā etassa…pe… vaṭṭatī’’ti. Mammanti mammappadesaṃ pīḷājananaṭṭhānaṃ. Suṭṭhūti sakkaccaṃ. Yathā na vinassati, evaṃ anurakkha.
48. 因为该游方者以非坚定不动、不恰当追求正行的意愿，而如修行者若正行者比库所识知，故以相应权巧方法说法「当如是说法」等。由是因此得到言说「由我而来……如此循环」等。所谓我慢，是「我」言说所引发的痛恨之缘。所谓守护，是适当维护，犹如不灭般，亦应加以维护。
Vāsanāyāti kilesakkhayāvahāya paṭipattiyā vāsanāya. Sesaṃ suviññeyyamevāti.
所谓习气，即为烦恼断尽的修行行为所成的习性。余者，应当清楚了解而已。
Pāthikasuttavaṇṇanāya līnatthappakāsanā. · 巴提咖经注释中隐含义之阐明。