2. Udumbarikasuttaṃ · 2. 伍顿巴利咖经复注
2. Udumbarikasuttavaṇṇanā2. 伍杜巴利咖经注释
Nigrodhaparibbājakavatthuvaṇṇanā尼果德游方者事缘注释
§49
49.Udumbarikāyāti sambandhe sāmivacananti āha ‘‘udumbarikāya deviyā santake paribbājakārāme’’ti. ‘‘Udumbarikāya’’nti vā pāṭho, tathā sati adhikaraṇe etaṃ bhummaṃ. Ayañhettha attho udumbarikāya rañño deviyā nibbattito ārāmo udumbarikā, tassaṃ udumbarikāyaṃ. Tenāha ‘‘udumbarikāya deviyā santake’’ti. Tāya hi nibbattito tassā santako. Varaṇādipāṭhavasena cettha nibbattatthabodhakassa saddassa adassanaṃ. Sandhānoti bhinnānampi tesaṃ sandhāpanena ‘‘sandhāno’’ti evaṃ laddhanāmo. Saṃvaṇṇitoti pasaṃsito. Iriyatīti pavattati. Ariyena ñāṇenāti kilesehi ārakattā ariyena lokuttarena ñāṇena. Ariyāya vimuttiyāti suvisuddhāya lokuttaraphalavimuttiyā.
49.“乌都漫尼迦”一词在相关经句中被称为“伴随称谓”，经文云：‘乌都漫尼迦女神的庵那是游方者的道场’。此“乌都漫尼迦”为文辞，依照语境，其指的是国王的女神所创立的庵那，即“乌都漫尼迦”的地名。故文中云“乌都漫尼迦女神的庵那”。“此处所云庵那”即指那女神的庵那。至于“女神的伴随”即指其庵那附属的陪伴。以类型区别的释义观之，此处无从支持“伴随”之词的含义。此言“伴随”者乃称谓名，依靠其不同类别之归纳，“伴随”之义由是而成。称“受赞”，谓此法得承认。宜知“湿婆道”谓以圣者的知识，即断除烦恼者，具圣智者，以超世间之知识而行。所谓“圣者的解脱”即清净的、超越世间果位之解脱也。
Divā-saddo dina-saddo viya divasapariyāyo, tassa visesanabhāvena vuccamāno divā-saddo savisesaṃ divasabhāgaṃ dīpetīti āha ‘‘divasassa divā’’tiādi. Yasmā samāpannassa cittaṃ nānārammaṇato paṭisaṃhataṃ hoti, jhānasamaṅgī ca pavivekūpagamanena saṅgaṇikābhāvato ekākiyāya nilīno viya hoti, tasmā vuttaṃ ‘‘tato tato…pe… gato’’ti. Mano bhavanti manaso vivaṭṭanissitaṃ vaḍḍhiṃ āvahantīti manobhāvaniyāti āha ‘‘manavaḍḍhakāna’’ntiādi. Unnamati na saṅkucati, alīnañca hotīti attho.
白天之声如同白昼周转，依此特别义故谓为“白天之声”，意指能够彰显白昼之时段。经文称“白昼中之白昼”，又因心已收摄断诸异境，得禅那之助伴与生离合，无所交织，犹如寂静独处一般，故云“各处皆…往…去”，此指心境缘起变化，称为心境相应。“心增者”意指心意之升起，不退转且得欣喜，所谓“不退转且同欢喜”是此意。
§51
51.Yāvatāti yāvantoti ayamettha atthoti āha ‘‘yattakā’’ti. Tesanti niddhāraṇe sāmivacanaṃ. Niddhāraṇañca kenaci visesena icchitabbaṃ. Yehi ca guṇavisesehi samannāgatā bhagavato sāvakā upāsakā rājagahe paṭivasanti, ayañca tehi samannāgatoti imaṃ visesaṃ dīpetuṃ ‘‘tesaṃ abbhantaro’’ti vuttaṃ. Tenāha ‘‘bhagavato kirā’’tiādi.
51.“至于”谓此处阐述之意旨，谓某种事已达至，故称“至……”。“此为确定之同义词”，且宜特加说明。“受持佛之善法者”，乃指具特定品质者乃是佛之弟子及在王舍城行持之近事男女。由此当以“其内部众生”为指称特指之义，故有“佛弟子之类”等句。
§52
52.Tesanti paribbājakānaṃ. Kathāyāti tiracchānakathāya. Dassanenāti diṭṭhidassanena. Ākappenāti vesena. Kuttenāti kiriyāya. Ācārenāti aññamaññasmiṃ ācaritabbaācārena. Vihārenāti rattindivaṃ viharitabbaviharaṇena. Iriyāpathenāti ṭhānādiiriyāpathena. Aññākāratāya aññatitthe niyuttāti aññatitthiyā. Saṅgantvā samāgantvā rāsī hutvā parehi nisinnaṭṭhāne. Araññāni ca tāni vanapatthāni cāti araññavanapatthāni. Tattha yaṃ araññakaṅganipphādakaṃ āraññakānaṃ, taṃ ‘‘arañña’’nti veditabbaṃ. Vanapatthanti gāmantaṃ atikkamitvā manussānaṃ anupacāraṭṭhānaṃ, yattha na kasīyati na vappīyati. Vuttañhetaṃ ‘‘vanapatthanti dūrānametaṃ senāsanānaṃ adhivacana’’nti ‘‘vanapatthanti vanasaṇḍānametaṃ senāsanānaṃ, vanapatthanti bhīsanakānametaṃ, vanapatthanti salomahaṃsānametaṃ, vanapatthanti pariyantānametaṃ vanapatthanti na manussūpacārānametaṃ senāsanānaṃ adhivacana’’nti (vibha. 531). Tena vuttaṃ ‘‘gāmūpacārato muttānī’’tiādi. Pantānīti pariyantāni atidūrāni. Tenāha ‘‘dūratarānī’’tiādi. Vihārūpacārenāti vihārassa upacārappadesena. Addhikajanassāti maggagāmino janassa. Mandasaddānīti uccāsaddamahāsaddābhāvato tanusaddāni. Manussehi samāgamma ekajjhaṃ pavattitasaddo nigghoso, tassa yasmā attho dubbibhāvito hoti, tasmā vuttaṃ ‘‘avibhāvitatthena nigghosenā’’ti. Vigatavātānīti vigatasaddāni. ‘‘Rahassa karaṇassa yuttānī’’ti imināpi tesaṃ ṭhānānaṃ araññalakkhaṇayuttataṃ, janavivittataṃ, vanavivittameva ca vibhāveti, tathā ‘‘ekībhāvassa anurūpānī’’ti iminā.
52.“那些”指游方者。“言语”是指邪秽语言言者。“见解”指见解和观念。“包裹”为衣服。“何处”指行为场所。“修习”指相互之间应当遵守之行为。“宿止”即昼夜应恰当修行的地方。“行动路径”是指各处之路径等。“他处从业”则指外地习惯诸法之义。“结伴而行，群聚成群，同坐异处”。又说“森林”即指林木之所入，乃林野。若有能表明林野之聚集者，则称之为“林野”。“村边林地”指越过村界未成市镇之处，为人不来往之地，无烈火无魔物之处。经中有言：“村边林地即距离营地较远之处”，“村边林地是林木丛集之营地”，“村边林地是残酷之林”，“村边林地是鹭鸟群栖息之地”，“村边林地是边缘之地”，乃称非为人所居住之营地。由此可知“脱离村落者”等字。所谓“边远地”系指过于遥远也，故称“较远者”。“因附属于道场而居”云。“常伴众生者”，指路径行者较多之地。“声音稀疏”谓声音不宏大也。众人来往使一侧传唱之声消失，因故称“此由未达到之原因”。“无声”谓声音消失。称“秘密隐匿之所”。此亦指各之处所具备林野特征，处处阔达，为野林开阔之状，并曰“适合独处境界”。
§53
53.Kenāti hetumhi, sahayoge ca karaṇavacananti āha ‘‘kena kāraṇena kena puggalena saddhi’’nti. Ekopi hi vibhattiniddeso anekatthavibhāvano hoti, tathā taddhitatthapadasamāhāreti.
53.“为何”谓因缘，兼指因缘相互关系。言“因由何人何事而共”，乃意指疑问之句。盖一语多义，复合词亦可具十义，依此聚合相关同义词汇。
Saṃsandananti ālāpasallāpavasena kathāsaṃsandanaṃ. Ñāṇabyattabhāvanti byattañāṇabhāvaṃ, so pana parassa vacane uttaradānavasena, parena vā vuttauttare paccuttaradānavasena siyāti āha ‘‘uttarapaccuttaranayenā’’ti. Yo hi parassa vacanaṃ tipukkhalena nayena rūpeti, tathā parassa rūpanavacanaṃ jātibhāvaṃ āpādeti, tassa tādisaṃ vacanasabhāvaṃ ñāṇaveyyattiyaṃ vibhāveti pākaṭaṃ karotīti. Suññāgāresu naṭṭhāti suññāgāresu nivāsesu naṭṭhā vinaṭṭhā abhāvaṃ gatā. Nāssa paññā nasseyya tehi tehi katapucchanapaṭipucchananimittaṃ nānāpaṭibhānuppattiyā visāramāpannaṃ pucchitaṃ pañhaṃ vissajjetuṃ asamatthatāya. Orodheyyāmāti nirussāhaṃ viya karontā avarodheyyāma, taṃ parassa orodhanaṃ vādajālena vinandhanaṃ viya hotīti āha ‘‘vinandheyyāmā’’ti . Tadatthaṃ tena tucchakumbhinidassanaṃ kataṃ, taṃ byatirekamukhena dassetuṃ ‘‘pūritaghaṭo hī’’tiādi vuttaṃ.
“依次插入”谓以冗语杂谈相互串连。“分别知识之缺失”谓知识明显缺乏，然对他人言辞以应答施教，或对他人口中语句，由回应者反复提问乃至反驳而成，谓“以提问而反复回应”。有人以粗鄙手法修改他言，遂致其言辞失真，彼之言语本性为知慧之谬误，剖析之令其明显显现。空屋无主，无住即无障碍。有智者不应再以种种提问反诘来制造难题，使所问之题无法解答，谓不应陷入困顿。意谓“当阻断”乃欲防止彼等困扰，以言辞辩论网阻折损，谓为“折损也”。此地由此表达拒绝混乱，且有明显举例曰“满罐破碎”等字义。
Balaṃ dīpentoti abhūtameva attano ñāṇabalaṃ pakāsento. Asambhinnanti jātisambhedābhāvena asambhinnaṃ. Aññajātisambhede sati assatarassa assassa jātabhāvo viya sīhassapi sīhathāmābhāvo siyāti āha ‘‘asambhinnakesarasīha’’nti. Ṭhānaso vāti taṅkhaṇe eva.
照耀力量者，实为显示自身智慧力量者也。因无生死差别的无碍境界，故称无障碍。于是因异生死差别，有如百兽之中狮子出生，狮子之王之相亦显现，故说为“无碍狮王”。“住处”者，即指刀柄处也。
§54
54. ‘‘Sumāgadhā nāma nadī’’ti keci, taṃ micchāti dassento ‘‘sumāgadhā nāma pokkharaṇī’’ti vatvā tassā pokkharaṇibhāvassa suttantare āgatataṃ dassetuṃ ‘‘yassā tīre’’tiādi vuttaṃ. Morānaṃ nivāpo etthāti moranivāpo. Byadhikaraṇānampi hi padānaṃ bāhiratthasamāso hotiyeva yathā ‘‘urasilomo’’ti. Atha vā nivutthaṃ etthāti nivāpo, morānaṃ nivāpo moranivāpo, morānaṃ nivāpadinnaṭṭhānaṃ. Tenāha ‘‘yattha morāna’’ntiādi. Yasmā nigrodho tapojigucchavādo, sāsane ca bhikkhū attakilamathānuyogaṃ vajjetvā bhāvanānuyogena paramassāsappatte viharante passati, tasmā ‘‘kathaṃ nu kho samaṇo gotamo kāyakilamathena vināva sāvake vinetī’’ti sañjātasandeho ‘‘ko nāma so’’tiādinā bhagavantaṃ pucchi. Assasati anusaṅkitaparisaṅkito hoti etenāti assāso, pītisomanassanti āha ‘‘assāsappattāti tuṭṭhippattā somanassappattā’’ti. Adhiko seṭṭho āsayo nissayo ajjhāsayoti āha ‘‘uttamanissayabhūta’’nti. Ādibhūtaṃ purātanaṃ seṭṭhacariyaṃ ādibrahmacariyaṃ, lokuttaramagganti attho. Tathā hesa sabbabuddhapaccekabuddhasāvakehi teneva ākārena adhigato. Tenāha ‘‘purāṇa…pe… ariyamagga’’nti. Tathā hi taṃ bhagavā ‘‘addasa purāṇaṃ maggaṃ purāṇamañjasa’’nti avoca. Pūretvā bhāvanāpāripūrivasena. ‘‘Pūretvā’’ti vā idaṃ ‘‘ajjhāsayaṃ ādibrahmacariya’’nti ettha pāṭhasesoti vadanti. ‘‘Ajjhāsayaṃ ādibrahmacariyaṃ paṭijānanti assāsappattā’’ti evaṃ vā ettha yojanā.
54. 有人说“有名为苏摩迦陀河”的水流，误称之以“名为池塘苏摩迦陀”，借此于经中显现其池塘之义，因文中说“于其岸边”等。摩罗的门扇此指摩罗门扇。动词“外项合成”亦同“脊背毛发”等，后论及“止息”指门扇、摩罗门扇、摩罗门扇的门扇处，故说“于门扇处”等。当无忧树（梧桐）被称为藤蔓树，因比库断除自身烦恼而修习禅定，则能见真正安稳，故产生疑问“同样沙门果德玛如何不借身体烦恼而令弟子调伏？”由此生起疑惑，向世尊询问“其名为何”等。在此“安心欢喜”为“信心因缘”，故说“心安及欢喜之安定”。“更为优胜的”即依止和依据，也就是“最佳依止”。古老且优秀的善行，原始的梵行与出世间之道理。如是由所有佛、辟支佛及弟子皆以此因缘获得悟道，故称“古老……圣道”等。如世尊所说“见未来古老圣道曾净化”，即以修持圆满，因此说“圆满”等，此“圆满”为“正念之梵行”，此释出自经文。修行得成就即称“安心欢喜”，故此上下相应解释。
Tapojigucchāvādavaṇṇanā苦行厌离论注释
§55
55. Pakatā hutvā vicchinnā vippakatāti āha ‘‘aniṭṭhitāva hutvā ṭhitā’’ti.
55. 净已显现、断已消除者，谓“先非扎实而后扎实”也。
§56
56.Vīriyena pāpajigucchanavādoti lūkhapaṭipattisādhanena vīriyena attataṇhāvinodanavasena pāpakassa jigucchanavādo. Jigucchatīti jiguccho, tabbhāvo jegucchaṃ, adhikaṃ jegucchaṃ adhijegucchaṃ, ativiya pāpajigucchanaṃ, tasmiṃ adhijegucche. Kāyadaḷhībahulaṃ tapatīti tapo, attakilamathānuyogavasena pavattaṃ vīriyaṃ, tena kāyadaḷhībahulatānimittassa pāpassa jigucchanaṃ, virajjanampi tapojigucchāti āha ‘‘vīriyena pāpajigucchā’’ti. Ghāsacchādanasenāsanataṇhāvinodanamukhena attasnehavirajjananti attho. Upari vuccamānesu nānākāresu acelakādivatesu ekajjhaṃ samādinnānaṃ parisodhanamevettha pāripūraṇaṃ, na sabbesaṃ anavasesato samādānaṃ tassa asambhavatoti āha ‘‘paripuṇṇāti parisuddhā’’ti. Parisodhanañca nesaṃ sakasamayasiddhena nayena paṭipajjanameva. Vipariyāyena aparisuddhatā veditabbā.
56. 以精进为恶心烦恼者，乃以恶行活动之精进，及自己内心欲望消除之精进，皆含业苦烦恼之意。烦恼者，即厌恶苦恼，分为程度有增减，最高为极恶烦恼，包含于极恶烦恼之中。身体干燥并多苦称“苦行”，谓以修行精进驱策身体苦行，此体苦行之烦恼即为“恶行精进烦恼”，除去身心爱着谓“无爱”，以草盖座作席，心无爱弃弃，也称“身体无爱”。“上文之所说多种貌”等，以非占有等根本法整除，故称“圆满净”，非诸法无缺故标明，若反常见必为不净。
§57
57.‘‘Ekaṃ pañhampi na kathetī’’ti paṭhamaṃ attanā pucchitapañhassa akathitattā vuttaṃ.
57. “一事问题不起言”者，谓第一自问而未答之义也。
Tapanissitakoti attakilamathānuyogasaṅkhātaṃ tapaṃ nissāya samādāya vattanako. Sīhanādeti sīhanādasuttavaṇṇanāyaṃ. Yasmā tattha vitthāritanayena veditabbāni, tasmā tassā atthappakāsanāya vuttanayenapi veditabbāni.
以苦行为根基，依精进而修习之谓。狮子的吼声说法者即《狮吼经》的注释。因释文详解，进而说明义理，故亦用此语解释。
Upakkilesavaṇṇanā随烦恼注释
§58
58. ‘‘Sammā ādiyatī’’ti vatvā sammā ādiyanañcassa daḷhaggāho evāti āha ‘‘daḷhaṃ gaṇhātī’’ti. ‘‘Sāsanāvacarenāpi dīpetabba’’nti vatvā taṃ dassetuṃ ‘‘ekacco hī’’tiādi vuttaṃ, tena dhutaṅgadharatāmattena attamanatā, paripuṇṇasaṅkappatā sammāpaṭipattiyā upakkilesoti imamatthaṃ dasseti, na yathāvuttatapasamādānadhutaṅgadharatānaṃ satipi aniyyānikatte sadisatanti daṭṭhabbaṃ.
58. 云何谓“正当勤习”？言“正当勤习”者，意谓其勤习坚固。故云“坚固地持取”。又云“应当以教法规约而光明宣扬”。为显此义，言及“或有人懈怠”等语，指示藉此断遣身见、我见乃至烦恼执着，表明以正智修行，破除我执烦恼的真实义理。此处所彰显者，并非若经说的断尽执着的禅定所具的同一无二性质，因其亦有差别，故当明了。
‘‘Duvidhassāpīti ‘attamano hoti paripuṇṇasaṅkappo’ti ca evaṃ upakkilesabhedena vuttassa duvidhassāpi tapassino’’ti keci. Yasmā pana aṭṭhakathāyaṃ sāsanikavasenāpi attho dīpito, tasmā bāhirakassa, sāsanikassa cāti evaṃ duvidhassāpi tapassinoti attho veditabbo. Tathā ceva hi uparipi atthavaṇṇanaṃ vakkhatīti. Ettāvatāti yadidaṃ ‘‘ko añño mayā sadiso’’ti evaṃ atimānassa, aniṭṭhitakiccasseva ca ‘‘alamettāvatā’’ti evaṃ atimānassa ca uppādanaṃ, ettāvatā.
又言“二种懈怠”，指“自我慢者意念圆满”等断执之不同种类之懈怠。亦有说法言：论疏中为弘扬教义之故说此，故外在与教内之懈怠皆须了解。上文亦述义解说。因此本节止于此。由此可见，“有谁与我相似”此类高级我慢产生者，乃是不善事未竟，非真正广泛者，故止于此。
Ukkaṃsatīti ukkaṭṭhaṃ karoti. Ukkhipatīti aññesaṃ upari khipati, paggaṇhātīti attho. Paraṃ saṃhāretīti paraṃ saṃharaṃ nihīnaṃ karoti. Avakkhipatīti adho khipati, avamaññatīti attho.
“掷远”者，即用力向上抛。谓“抛掷”即将某物向上掷起，“揽取”即取得其义。“再聚集”谓取回并收敛，“驱除”谓使散去、解除。“下掷”谓向下投掷，“轻蔑”谓贬低其义。
Mānamadakaraṇenāti mānasaṅkhātassa madassa karaṇena uppādanena. Mucchitohotīti mucchāpanno hoti, sā pana mucchāpatti abhijjhāsīlabbataparāmāsakāyaganthehi gadhitacittatā, tattha ca atilaggabhāvoti āha ‘‘gadhito ajjhosanno’’ti. Pamajjanañcettha pamajjanamevāti āha ‘‘pamādamāpajjatī’’ti. Kevalaṃ dhutaṅgasuddhiko hutvā kammaṭṭhānaṃ ananuyuñjanto tāya eva dhutaṅgasuddhikatāya attukkaṃsanādivasena pavatteyyāti dassetuṃ ‘‘sāsane’’tiādi vuttaṃ. Tenāha ‘‘dhutaṅgameva…pe… paccetī’’ti.
“自我慢制造”者，应指由“心”名相的我慢所生之造作。所谓昏乱，即昏沉愚钝，且与贪瞋痴等烦恼纠缠，其心受缚不能自胜。故云“受缚受拘束”。又称“缚者恼怒”等。所谓昏沉，即为昏迷迷乱之意，故云“昏沉生起”。唯除去贪瞋痴等身之烦恼，且不再从事修行者，仅因此断烦恼清净，且必受心念分散等影响，乃转而发作，故教中语云“正于苦行中……断除”。故谓“正行者……因断除烦恼而究竟”。
§59
59.Teyeva paccayā. Suṭṭhu katvā paṭisaṅkharitvā laddhāti ādaragāravayogena sakkaccaṃ abhisaṅkharitvā dānavasena upanayavasena laddhā. Vaṇṇabhaṇananti guṇakittanaṃ. Assāti tapassino.
59. 三种因缘，即善作已获，恭敬虔诚而适当依止，以及以布施等缔结因缘。“具色称扬”者，谓善美称述。谓此即为苦行者之义。
§60
60.Vodāsanti byāsanaṃ, vibhajjananti attho. Taṃ panettha vibhajjanaṃ dvidhā icchitanti āha ‘‘dvebhāgaṃ āpajjatī’’ti. Dve bhāge karoti ruccanāruccanavasena . Gedhajātoti sañjātagedho. Mucchanaṃ nāma sativippavāseneva hoti, na satiyā satīti āha ‘‘samuṭṭhassatī’’ti. Ādīnavamattampīti gadhitādibhāvena paribhoge ādīnavamattampi na passati. Mattaññutāti paribhoge mattaññutā. Paccavekkhaṇaparibhogamattampīti paccavekkhaṇamattena paribhogampi ekavāraṃ paccavekkhitvāpi paribhuñjanampi na karoti.
60. “胁迫”即祸难，“分裂”即义分别。此处所言“分裂”为两种，谓“分得两部分”。“分两部分”即按好恶分割。“种种贪欲生者”指心生各种执著。所谓“迷乱”者，识失专注之意，故云“动摇无定”。所谓“忧患轻度”，谓由诸贪等缠绕而不觉其为忧患之轻重。“适度禁欲”即有所节制之恼。“复观禁欲之度”者，谓由复观本身而节制食用，虽复观一度，仍不滥食供养。
§61
61.Vicakkasaṇṭhānāti vipulatamacakkasaṇṭhānā. Sabbassa bhuñjanato ayokūṭasadisā dantā eva dantakūṭaṃ.Apasādetīti pasādeti. Acelakādivasenāti acelakavatādivasena. Lūkhājīvinti sallekhapaṭipattiyā lūkhajīvikaṃ.
61.『毗叉夸三陀那』者，广大的毗叉夸三陀那也。『所有食者』者，所有食用者。『无堆状牙』者，仅有牙齿如牙堆状而无成堆。『不悦』者，悦也。『不折断等形态』者，如同不折断等形态。『污秽生命』者，依造污秽的修习行为，称为污秽的生命。
§62
62.Tapaṃ karotīti bhāvanāmanasikāralakkhaṇaṃ tapaṃ carati caranto viya hoti. Caṅkamaṃ otarati bhāvanaṃ anuyuñjanto viya. Vihāraṅgaṇaṃ sammajjati vattapaṭipattiṃ pūrento viya.
62.『做苦行』者，指的是身心修习之标志，即称为『修习』。修习之故，若不断行走犹如行进似的。若行走，犹如沉浸于修习。『住处之场』者，如履行世俗修行之行为般完全。
‘‘Ādassayamāno’’ti vā pāṭho.
『观察之』此文句亦如是读。
Kiñcivajjanti kiñci kāyikaṃ vā vācasikaṃ vā dosaṃ. Diṭṭhigatanti viparītadassanaṃ. Aruccamānanti attano siddhante paṭikkhittabhāvena aruccamānaṃ. Ruccati meti ‘‘kappati me’’ti vadati. Anujānitabbanti tacchāviparītabhūtabhāvena ‘‘evameta’’nti anujānitabbaṃ. Savanamanohāritāya ‘‘sādhu suṭṭhū’’ti anumoditabbaṃ.
谓有些何行为，或身或语，具恶，是恶也。『看法相反』者，见解为相反之见。『不悦』者，自身所成所发呈现反向而不悦。『悦』谓‘适合我’愉悦而称。『应知』者，亦即因相反应知此者谓“即如是当知”。因悦乐所闻，谓‘善妙正当’应当称赞。
§63
63. Kujjhanasīlatāya kodhano. Vuttalakkhaṇo upanāho etassa atthīti upanāhī. Evaṃbhūto ca taṃsamaṅgī hotīti ‘‘samannāgato hotī’’ti vuttaṃ. Esa nayo ito paresupi.
63.以邪恶品德而憎恨。『所说之特征叫侮辱』者，侮辱是其义。是故称为侮辱者。如此生者，即为具足者，如言‘具足’说。此法由此及彼。
Ayaṃ pana viseso – issati usūyatīti ussukī. Saṭhanaṃ asantaguṇasambhāvanaṃ saṭho, so etassa atthīti saṭho. Santadosapaṭicchādanasabhāvā māyā, māyā etassa atthīti māyāvī. Garuṭṭhāniyānampi paṇipātākaraṇalakkhaṇaṃ thambhanaṃ thaddhaṃ, tamettha atthīti thaddho. Guṇehi samānaṃ, adhikañca atikkamitvā nihīnaṃ katvā maññanasīlatāya atimānī. Asantaguṇasambhāvanatthikatāsaṅkhātā pāpā lāmakā icchā etassāti pāpiccho. Micchā viparītā diṭṭhi etassāti micchādiṭṭhiko. ‘‘Idameva saccaṃ, moghamañña’’nti (ma. ni. 187, 202, 427; 3.27, 29; udā. 55; mahāni. 20; netti. 58) evaṃ attanā attābhiniviṭṭhatāya satā diṭṭhi sandiṭṭhi, tameva parāmasatīti sandiṭṭhiparāmāsī. Aṭṭhakathāyaṃ pana ‘‘sayaṃ diṭṭhi sandiṭṭhī’’ti vatthuvasena attho vutto. Ā bāḷhaṃ viya dhīyatīti ādhānanti āha ‘‘daḷhaṃ suṭṭhu ṭhapita’’nti. Yathāgahitaṃ gāhaṃ paṭinissajjanasīlo paṭinissaggī, tappaṭikkhepena duppaṭinissaggī. Paṭisedhattho hi ayaṃ du-saddo yathā ‘‘duppañño, (ma. ni. 1.449) dussīlo’’ti (a. ni. 5.213; 10.75; pārā. 195; dha. pa. 308) ca.
谓此特色为：嫉妒与抱怨，是『激烈者』。狡诈，乃不安之德生者，为狡诈，是其意义。遮蔽真实，亦称幻惑，此谓魔，指魔者。绮语者亦为谎言之特征，为坚持嘲讽，是言固执之义。性德相当，超越谓为轻视，因品性恶劣，甚为傲慢。坏德之生者即恶意，欲心称为贪。错误和反向见者为邪见。『此即真实，愚者邪见』等论文，论说己见为现实，正确见破坏者为摧毁正确见者。注释中谓‘自己见为正确见’为本义。若如愚者，谓其为坚固，谓曰‘坚固且正确设立’。如同执着于固执者，如若修习断舍离者难舍难断。此反对故此文谓为恶名，如曰“愚痴，恶行”，亦见多经中称。
Parisuddhapapaṭikappattakathāvaṇṇanā清净思惟达成论注释
§64
64.Idha nigrodha tapassīti yathānukkantaṃ purimapāḷiṃ nigamanavasena ekadesena dasseti. Tenāha ‘‘evaṃ bhagavā’’tiādi. Gahitaladdhinti ‘‘acelakādibhāvo seyyo, tena ca saṃsārasuddhi hotī’’ti evaṃ gahitaladdhiṃ. Rakkhitaṃ tapanti tāya laddhiyā samādiyitvā rakkhitaṃ acelakavatāditapaṃ. ‘‘Sabbameva saṃkiliṭṭha’’nti iminā yaṃ vakkhati parisuddhapāḷivaṇṇanāyaṃ ‘‘lūkhatapassino ceva dhutaṅgadharassa ca vasena yojanā veditabbā’’ti (dī. ni. aṭṭha. 3.64), tassa parikappitarūpassa lūkhassa tapassinoti ayamettha adhippāyoti dasseti. ‘‘Parisuddhapāḷidassanattha’’nti ca iminā titthiyānaṃ vasena pāḷi yevettha labbhati, na pana tadatthoti dasseti. Vuttavipakkhavasenāti vuttassa atthassa paṭipakkhavasena, paṭikkhepavasenāti attho. Tasmiṃ ṭhāneti hetuatthe bhummanti tassa hetuatthena karaṇavacanena atthaṃ dassento ‘‘evaṃ so tenā’’tiādimāha. Uttari vāyamamānoti yathāsamādinnehi dhutadhammehi aparituṭṭho, apariyositasaṅkappo ca hutvā upari bhāvanānuyogavasena sammāvāyāmaṃ karonto.
64.此处“尼拘陀苦陀波萨”（苦行）依照前文巴利语原义，以单句结语形式示现。由此称：“如是世尊……”，盖谓已具此特质。所谓“已得之物”者，谓“非永恒之物性更佳，借此而生轮回即得清净”，此即“已得之物”的解释。所获之物以此所获之功德而守护并证入，谓守护已得之一切苦行之功德，如同持守恒常实体现。谓“一切皆污秽”，此以释义净巴利文义加以说明，“其衣皆以泥垢浸染，衣着破旧，应当察觉”，（依《长部·尼槃经注》第三章第六十四节）由此所喻，洁净巴利文观察义，即修苦行者犹如穿破污衣者，此即“苦行者”义也。所谓“以净巴利言观照”，此处坏人因缘以巴利该义获闻，非指真正义理。谓“以所说之反面”，即为所说义理之对立反面。不动之地者，谓依因缘义地之释义；“如此者，由彼故”以因缘意，称“如是彼者……”。谓“以后努力”，即于安定诸禅定上，以能调伏禅法之不撒逸及不恶意，常住上方，依修习法行，勤于正精进。
§69
69.Ito paranti ito yathāvuttanayato paraṃ. Aggabhāvaṃ vā sārabhāvaṃ vāti tapojigucchāya aggabhāvaṃ vā sārabhāvaṃ vā ajānanto. ‘‘Ayamevassa aggabhāvo sārabhāvo’’ti maññamāno ‘‘aggappattā, sārappattā cā’’ti āha.
69.从此开始往后，如前所述，依着力之道，解释火之实质或本性。因火聚集聚合成堆，未明了是火的本质或实质。谓“此即其火性本质”，自以为明了，便言“既生火，亦已成火”。
Parisuddhatacappattādikathāvaṇṇanā清净苦行达成等论注释
§70
70. Yamanaṃ saṃyamanaṃ yāmo, hiṃsādīnaṃ akaraṇavasena catubbidho yāmova cātuyāmo, so eva saṃvaro, tena saṃvuto guttasabbadvāro cātuyāmasaṃvarasaṃvuto. Tenāha ‘‘catubbidhena saṃvarena pihito’’ti. Atipātanaṃ hiṃsananti āha ‘‘pāṇaṃ na hanatī’’ti. Lobhacittena bhāvitaṃ sambhāvitanti katvā bhāvitaṃ nāma pañca kāmaguṇā. Ayañca tesu tesaṃyeva samudācāro maggoṭṭhāpakaṃ viyāti āha ‘‘tesaṃ saññāyā’’ti.
70.由调御意志而摄持，所谓调御，即为四种调御合称。由不行诸伤害行为而成四种调护努力，合称四重调御；此乃约束之表现。故称“以四重调御为遮护”，意谓被此所护持。所谓过失伤害，谓“不杀害生命”。以嗔恨心为根本所成，故称为“由贪欲所生”，谓此乃五种欲乐根本所现。此中诸欲之相与彼中途之行为成道理根基，因此称之为“其所预想”。
Etanti abhiharaṇaṃ, hīnāya anāvattanañca. Tenāha ‘‘so abhiharatīti ādilakkhaṇa’’nti. Abhiharatīti abhibuddhiṃ neti. Tenāha ‘‘uparūpari vaḍḍhetī’’ti. Cakkavattināpi pabbajitassa abhivādanādi karīyatevāti pabbajjā seṭṭhā guṇavisesayogato, dosavirahitato ca, yato sā paṇḍitapaññattā vuttā. Gihibhāvo pana nihīno tadubhayābhāvatoti āha ‘‘hīnāya gihibhāvatthāyā’’ti.
所说“出离染污”是指低劣且不返还。因所谓“出离染污”者，乃指识得退出之义。故称“或增或减”。凡转轮圣王，即使出家者，其礼敬等亦应行，此出家为至上，因其具智慧及德行，且无烦恼，故称为贤达所言。世俗人则欠缺此，二者不能并存，故称“因低劣与俗人相对立”。
§71
71.Tacappattāti tacaṃ pattā, tacasadisā hotīti attho.
71.“得见刺之处”者，谓见得与此刺相似处，此为该义。
§74
74. Titthiyānaṃ vasenāti titthiyānaṃ samayavasena. Nesanti titthiyānaṃ. Tanti dibbacakkhuṃ. Sīlasampadāti sabbākārasampannaṃ catupārisuddhisīlaṃ. Tacasārasampattitoti tacatapojigucchāyāsārasampattito. Visesabhāvanti visesasabhāvaṃ.
74.“众外道之时”即诸外道时期。此非谓外道修得。谓由神通眼得见。德行圆满，谓具备诸善德的四方面纯净戒德。谓具备火堆聚合之本质，谓由诸火聚合之本质而成。所谓“分别特性”即区别之特质。
Acelakapāḷimattampīti acelakapāḷiāgatatthamattampi natthi, tasmā mayaṃ anassāma vinaṭṭhāti attho. A-kāro vā nipātamattaṃ, nassāmāti vinassāma. Kuto parisuddhapāḷīti kuto eva amhesu parisuddhapāḷiāgatapaṭipatti. Esa nayo sesesupi. Sutivasenāpīti sotapathāgamanamattenāpi na jānāma.
所谓仅限于厌离皮毛者，意指仅限于皮毛之义也并无实质内容，因此谓我等无须执著此义，即非实有破坏之义。否定语是依词尾而成，厌离指毁灭破坏之意。所谓何来纯净巴利文？又何以我们中间能遵行纯净巴利文？此理皆属余义。听闻之效力有限，谓即使是声闻道入者，也不甚了知。
Nigrodhassapajjhāyanavaṇṇanā尼拘律树诵习赞叹之解释
§75
75.Assāti sandhānassa gahapatissa. Kakkhaḷanti pharusaṃ. Durāsadavacananti avattabbavacanaṃ. Yasmā pharusavacanaṃ yaṃ uddissa payuttaṃ, tasmiṃ khamāpite khamāpakassa paṭipākatikaṃ hoti, tasmā ‘‘ayaṃ mayī’’tiādi vuttaṃ.
第七十五条。关于房主授受物品。『坚硬』者指粗恶之言语，『不宜降服』者指应当避免之语。因粗恶语乃特指某对象之恶言，所致宽恕者便与宽恕者相对应，故有『此者归于我』等说法。
§76
76.Bodhatthāya dhammaṃ deseti, na attano buddhabhāvaghosanatthāya. Vādatthāyāti paravādabhañjanavādatthāya. Rāgādisamanatthāya dhammaṃ deseti, na antevāsikamyatāya. Oghanittharaṇatthāyāti caturoghanittharaṇatthāya dhammaṃ deseti sabbaso orapārātiṇṇamāvahattā desanāya. Sabbakilesaparinibbānatthāya dhammaṃ deseti kilesānaṃ lesenapi desanāya aparāmaṭṭhabhāvato.
第七十六条。为觉悟故说法，非为自身成佛荣耀而说。所谓争辩之义，是指反驳他者辩论之目的。为断除贪欲等烦恼而说法，不为后世住持。所谓涤荡重重烦恼之义，是彻底渡脱所有重大烦恼，具正断义。为全然断灭诸烦恼故说法，其说亦是简明，以避免偏僻或夸大义。
Brahmacariyapariyosānādivaṇṇanā梵行圆满等之解释
§77
77.Idaṃ sabbampīti sattavassato paṭṭhāya yāva ‘‘sattāha’’nti padaṃ, idaṃ sabbampi vacanaṃ. Asaṭho pana amāyāvī ujujātiko tikkhapañño ugghaṭitaññūti adhippāyo. So hi taṃmuhutteneva arahattaṃ pattuṃ sakkhissatīti. Vaṅkavaṅkoti kāyavaṅkādīhipi vaṅkehi vaṅko jimho kuṭilo. ‘‘Saṭhaṃ panāhaṃ anusāsituṃ na sakkomī’’ti na idaṃ bhagavā kilāsubhāveneva vadati, atha kho tassa abhājanabhāveneva.
第七十七条。此谓『全部』，意从七十七年始直至『七天』之文是谓全部。然其非妄语，乃真实不欺正直，具锐智，证悟道者之谓。因此片刻间必能得阿拉汉果证。所谓歪曲，即身形不正等歪曲，此亦为歪曲之类。所谓『我不能指使狡诈人』，并非世尊以讥讽语说之，实乃因对方不接受教化所致。
§78
78.Pakatiyā ācariyoti yo eva tumhākaṃ ito pubbe pakatiyā ācariyo ahosi, so eva idānipi pubbāciṇṇavasena ācariyo hotu, na mayaṃ tumhe antevāsike kātukāmāti adhippāyo. Namayaṃ tumhākaṃ uddesena atthikā, dhammatanti meva pana tumhe ñāpetukāmamhāti adhippāyo. Ājīvatoti jīvikāya vuttito. Akusalāti koṭṭhāsaṃ pattāti akusalāti taṃ taṃ koṭṭhāsataṃyeva upagatā. Kilesadarathasampayuttāti kilesadarathasahitā taṃsambandhanato . Jātijarāmaraṇānaṃ hitāti jātijarāmaraṇiyā. Saṃkileso ettha atthi, saṃkilese vā niyuttāti saṃkilesikā. Vodānaṃ vuccati visuddhi, tassa paccayabhūtattā vodāniyā. Tathābhūtā cete vodāpentīti āha ‘‘satte vodāpentī’’ti. Sikhāppattā paññāya pāripūrivepullatā maggaphalavaseneva icchitabbāti āha ‘‘maggapaññā…pe… vepullata’’nti. Ubhopi vā etāni pāripūrivepullāni. Yā hi tassa pāripūrī, sā eva vepullatāti. Tatoti saṃkilesadhammappahānavodānadhammābhibuddhihetu.
第七十八条。所谓严格师者，即曾是你们先前的严师，今亦作为先前之师，勿谓我们欲害你们。意谓我等专为引导你们的利益教学，言『法』即指教法。所谓谋生乃指生活手段。所谓不善，乃指贯及层层之不善状态。烦恼之根连绵不断，因此与烦恼密切相联。所谓生死苦难利益，指生老病死之苦。此语中有烦恼之意，使谓受烦恼缠绕。所谓烦恼，亦指被烦恼所缚。所谓清净之水，因因缘而清净，谓此状态亦为清净。故曰：『众生净水』之说。所谓善慧，即圆满智慧，能彻见道果故而呼为『道智圆满』。二者若俱齐，谓名为圆满。此即诸烦恼现象破除之因缘。
§79
79.‘‘Yathā mārenā’’ti nayidaṃ nidassanavasena vuttaṃ, atha kho tathābhāvakathanamevāti dassetuṃ ‘‘māro kirā’’tiādi vuttaṃ. Athāti mārena tesaṃ pariyuṭṭhānappattito pacchā aññāsīti yojanā. Kasmā pana bhagavā pageva na aññāsīti? Anāvajjitattā. Māraṃ paṭibāhitvāti mārena tesu kataṃ pariyuṭṭhānaṃ vidhametvā, na tesaṃ sati payojane buddhānaṃ dukkaraṃ. Soti maggaphaluppattihetu. Tesaṃ paribbājakānaṃ.
第七十九条。说『如魔所为』乃以譬喻说明，所谓魔者，便有『魔王』之说。后云魔因放逸，便远离其界限而往他方。世尊何故仅此而不他知？因其无所怨恨。所谓战胜魔者，谓断绝魔众之放逸，不以他们间之争端耗损佛陀利养。是道果得以成熟之故。亦适用于那些游方修行者。
Phuṭṭhāti pariyuṭṭhānavasena phuṭṭhā. Yatrāti niddhāraṇe bhummanti āha ‘‘yesū’’ti. Aññāṇatthanti ājānanatthaṃ, upasaggamattañcettha ā-kāroti āha ‘‘jānanattha’’nti, vīmaṃsanatthanti attho. Cittaṃ nuppannanti ‘‘jānāma tāvassa dhamma’’nti ājānanatthaṃ ‘‘brahmacariyaṃ carissāmā’’ti ekasmiṃ divase ekavārampi tesaṃ cittaṃ nuppannaṃ. Sattāho pana vuccamāno etesaṃ kiṃ karissatīti yojanā. Sattāhaṃ pūretunti sattāhaṃ brahmacariyaṃ pūretuṃ, brahmacariyavasena vā sattāhaṃ pūretunti attho. Paravādabhindananti paravādamaddanaṃ. Sakavādasamussāpananti sakavādapaggaṇhanaṃ. Vāsanāyāti saccasampaṭivedhavāsanāya. Nesanti ca pakaraṇavasena vuttaṃ. Tadaññesampi hi bhagavato sammukhā, paramparāya ca devamanussānaṃ suṇantānaṃ vāsanāya paccayo evāti. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyamevāti.
『触』者，乃以现行烦恼之力所触也。『于其中』者，此为抉择语，故用处格，而说为『于彼等之中』。『为了了知』者，即为明了之义；此处『了知』一词之前缀『ā』字，不过表示语助，故说为『知晓之义』，亦即审察之义。『心未生起』者，为了明了『我等姑且了知彼等之法』，以及『我等将修梵行』，在某一日中，彼等之心乃至一次亦未生起。然七日被说及时，对于这些人将有何作用——此为连结之义。『为圆满七日』者，即为圆满七日之梵行，或以梵行之力圆满七日之义。『摧破他说』者，即折伏他论之义。『高扬自说』者，即扶持自论之义。『就熏习而言』者，即就彻见真谛之熏习而言。『引领彼等』则是就论著之脉络而说。盖对于其余之人，或亲聆世尊当面宣说，或辗转相传而闻法之天人，此亦是熏习的缘由故。至于此处义理上未加分析者，自是易于了知的。
Udumbarikasuttavaṇṇanāya līnatthappakāsanā. · 《伍顿巴利咖经》注释中隐含义之阐明