11. Dasuttarasuttaṃ · 11. 十上经复注
11. Dasuttarasuttavaṇṇanā11. 《十上经》注释
§350
350.Āvusobhikkhaveti sāvakānaṃ ālapananti sāvakānaṃ āmantanavasena ālapanasamudācāro, na kevalaṃ ‘‘bhikkhave’’ti, so pana buddhānaṃ ālapanaṃ. Tenāha ‘‘buddhā hī’’tiādi. Satthusamudācāravasena asamudācāro evettha satthu uccaṭṭhāne ṭhapanaṃ. Sampati āgatattā katthaci na nibaddho vāso etesanti anibaddhavāsā, antevāsikā. Kammaṭṭhānaṃ gahetvā sappāyasenāsanaṃ gavesantā yaṃ kiñci disaṃ gacchantīti disāgamanīyā. Idāni tamatthaṃ vitthārato dassetuṃ ‘‘buddhakāle’’tiādi vuttaṃ.
350. 所谓佛弟子的谈话，是作为佛弟子的邀请言辞而起的谈话行为，不仅仅是单纯称呼“比库们”的那种谈话，而是佛陀们的教诲谈话。因此以“佛陀们说……”等形式开头。作为佛陀教化活动的表现而进行的谈话，若非如此则称为非教化活动，在佛陀发言场合安置的规制即为此。圆满到来的状态，有时不受约束而居住，这即称为无约束居，是体内居住者。携带修行处，四处搜寻安稳坐地，行至何方即为该方位，以此辨别方向。现今为清晰详尽显示此义，称为“佛陀时代”之类的说法。
Asubhakammaṭṭhānanti ekādasavidhaṃ asubhakammaṭṭhānaṃ. Tatthāpi puggalavemattataṃ ñatvā tadanurūpaṃ tadanurūpameva deti. Mohacaritassapi kāmaṃ ānāpānassatikammaṭṭhānaṃ sappāyaṃ, kammaṭṭhānabhāvanāya pana bhājanabhūtaṃ kātuṃ sammohavigamāya paṭhamaṃ uddesaparipucchādhammassavanadhammasākacchāsu niyojetabboti vuttaṃ ‘‘mohacaritassa…pe… ācikkhatī’’ti. Saddhācaritassa visesato purimā cha anussatiyo sappāyā, tāsaṃ pana anuyuñjane ayaṃ pubbabhāgapaṭipattīti dassetuṃ ‘‘pasādanīyasuttante’’tiādi vuttaṃ. Ñāṇacaritassāti buddhicaritassa, tassa pana maraṇassati, upasamānussati, catudhātuvavatthānaṃ, āhārepaṭikūlasaññā visesato sappāyā, tesaṃ pana upakāradhammadassanatthaṃ ‘‘aniccatādi…pe… kathetī’’ti vuttaṃ. Tatthevāti satthu santike eva. Temāsikaṃ paṭipadanti tīhi māsehi sanniṭṭhāpetabbaṃ paṭipadaṃ.
所谓不净修行处，是十一种不净修行处。即便如此，依个人资质差异而了知其中差别，依差异而分别给予相应的内容。即使是痴迷行者也有诸如欲界入出息念修行处为圆满处，因为修行处的修习是从破除迷惑开始，故说“痴迷行者……曾教断说”等。信心行者尤其以前世的观想圆满为基础，彼等加以修习，此即前修行部分行为，故视为必须，故《信心净净经》等有所说。智慧行者即为觉悟行者，包括对死亡的观照、安住修习、四大本质观察，以及反观饮食的反感等均圆满，且为观法利益所依故，称为“无常等……所说”等。是即指在佛陀面前。此等修行方法应于三个月内完成设定。
Ime bhikkhūti imissā dhammadesanāya bhājanabhūtā bhikkhū. ‘‘Evaṃ āgantvā gacchantepana bhikkhū’’ti idaṃ ‘‘buddhakāle’’tiādinā taduddesikavasena vuttabhikkhū sandhāya vuttaṃ, na ‘‘ime bhikkhū’’ti anantaraṃ vuttabhikkhū. Tenāha ‘‘pesetī’’ti. Apalokethāti āpucchatha. ‘‘Paṇḍitā’’tiādi sevanabhajanesu kāraṇavacanaṃ. ‘‘Sotāpattiphale vinetī’’tiādi yebhuyyavasena vuttaṃ. Āyasmā hi dhammasenāpati bhikkhū yebhuyyena sotāpattiphalaṃ pāpetvā vissajjeti ‘‘evamete niyatā sambodhiparāyaṇā’’ti. Āyasmā pana mahāmoggallāno ‘‘sabbāpi bhavūpapatti jigucchitabbāvā’’ti bhikkhū yebhuyyena uttamatthaṃyeva pāpeti.
此所谓比库，是本教法说中所培养的比库。所谓“如此来往行者，亦是比库”是出于“佛陀时代”等前述教导的指示，非直接断言“这些比库”。故曰“派遣者”等。所谓询问，即请问。诸如“贤者”等词，是对侍奉以供养缘故的因果说明。诸如“证得须陀洹果者亦未退失”等，是依不同状况所说。尊者果大摩嘎剌那因怕恶趣转生，使比库们依正法证得须陀洹果“如此这般皆趋向正觉”，而成就。尊者则专注于“不宜堕三界苦”的教说，使比库专注于最上利益而成就。
Sāvakehi vinetuṃ sakkuṇeyyā sāvakaveneyyā nāma na sāvakeheva vinetabbāti dassento āha ‘‘sāvakaveneyyā nāmā’’tiādi. Dasadhā mātikaṃ ṭhapetvāti ekakato paṭṭhāya yāva dasakā dasadhā dasadhā mātikaṃ ṭhapetvā vibhattoti dasuttaro. Dasuttaro gatotipi dasuttaroti ekakato paṭṭhāya yāva dasakā dasahi uttaro adhiko hutvā gato pavattotipi dasuttaro. Ekekasmiṃ pabbeti ekakato paṭṭhāya yāva dasakā dasasu pabbesu ekekasmiṃ pabbe. Dasa dasa pañhāti ‘‘katamo dhammo bahukāro appamādo kusalesu dhammesū’’tiādinā dasa dasa pañhā. Visesitāti vissajjitā. Dasuttaraṃ pavakkhāmīti desiyamānaṃ desanaṃ nāmakittanamukhena paṭijānāti vaṇṇabhaṇanatthaṃ. Pavakkhāmīti pakārehi vakkhāmi. Tathā hettha paññāsādhikānaṃ pañcannaṃ pañhasatānaṃ vasena desanā pavattā. Dhammanti idha dhamma-saddo pariyattipariyāyo ‘‘idha bhikkhu dhammaṃ pariyāpuṇātī’’tiādīsu (a. ni. 5.73) viya. Suttalakkhaṇo cāyaṃ dhammoti āha ‘‘dhammantisutta’’nti. Svāyaṃ dhammo yathānusiṭṭhaṃ paṭipajjamānassa nibbānāvaho. Tato eva vaṭṭadukkhasamucchedāya hoti, sa cāyamassa ānubhāvo sabbesaṃ khandhānaṃ pamocanupāyabhāvatoti dassento ‘‘nibbānappattiyā’’tiādimāha. Tena vuttaṃ ‘‘nibbānappattiyā’’tiādi.
以弟子应当为众所教诲，令不犯弟子律戒为题，故曰“仅限于弟子律戒”等。设置十重纲目，从一面依次划分至十层重纲。每层上有十个以上议题，称为十层次。由更加高级至更次级逐级区分说明。以每层为单位，逐层划定讲授主题。十层次中有十个十层，称为“十重层”。以“十层次重复至十重”展现层次明晰。其间设有问答，如“何种法能多行，为善法中慎重？”等十重问答。并以放下追求为重点。说法主题中，“开始说法”是对说法中所用标识的命名，注释说明与描述目的是区别其名。说法体谓即“法语”或“经文”，如《增长分》卷中蒙采传“此处比库得法”诸语。所谓经文，原由比库们恭敬依教习，因而得生清净证悟。故曰“涅槃得成就”等。以此说明“涅槃得成就”等语义教义。
Uccaṃ karontoti udaggaṃ uḷāraṃ paṇītaṃ katvā dassento, paggaṇhantoti attho. Pemaṃ janentoti bhattiṃ uppādento. Idañca desanāya paggaṇhanaṃ buddhānampi āciṇṇaṃ evāti dassento ‘‘ekāyano’’tiādimāha.
“高举”指举起、赞扬、彰显为善行，为当显现的行为。取持是指掌握、接受。生爱是指生起痴迷的喜欢。此乃以教说中的精神概括。故曰“唯有一趋一行”等。
Ekadhammavaṇṇanā一法注释
§351
351. (Ka) kāra-saddo upa-saddena vināpi upakāratthaṃ vadati, ‘‘bahukārā, bhikkhave, mātāpitaro puttāna’’ntiādīsu (a. ni. 2.34) viyāti āha ‘‘bahukāroti bahūpakāro’’ti.
351. 由助词所构成的词义，与前缀组成的词义虽有差异，均含有辅助之意。故言“诸多父母子女对佛弟子甚多帮助”等，于是释为“诸多帮助者”。
(Kha) vaḍḍhane vutte nānantariyatāya uppādanaṃ vuttameva hotīti ‘‘bhāvetabboti vaḍḍhetabbo’’ti vutto. Uppādanapubbikā hi vaḍḍhanāti. Nanu ca ‘‘eko dhammo uppādetabbo’’ti uppādanaṃ pettha visuṃ gahitaṃ evāti? Aññavisayattā tassa nāyaṃ virodho. Tathā hi ‘‘eko dhammo pariññeyyo’’ti tīhipi pariññāhi pariññeyyataṃ vatvāpi ‘‘eko dhammo pahātabbo’’ti pahātabbatā vuttā.
（甲）关于增长，前面已经说过增长不是无间断产生，增长一事正是所说的“应当修习增长”。增长的前面就是产生故而称为增长。但是说“应当仅生起一法”时，产生之义是全部包含的。不同的方面对此并无抵触。例如说“应当彻知一法”，这里三种般若都能令其彻知，因而说“应当断除一法”是断除的缘起。
(Ga) tīhi pariññāhīti ñātatīraṇapahānapariññāhi.
（乙）三种般若即是断除亲知、超越与舍弃之般若。
(Gha) pahānānupassanāyāti pajahanavasena pavattāya anupassanāya. Missakavasena cetaṃ anupassanāgahaṇaṃ daṭṭhabbaṃ.
（丙）断除观指的是由断除而起的无留观，即了知舍弃之后不再取执的观法。应观察心意无被误入为断除之法。
(Ṅa) sīlasampadādīnaṃ parihānāvaho parihānāya saṃvattanako.
（丁）由戒德增长等而起，能够令戒德等不失的护持法。
(Ca) jhānādivisesaṃ gametīti visesagāmī.
（戊）通往禅那等特殊境界的修行，谓之特定通达之行。
(Cha) duppaccakkhakaroti anupacitañāṇasambhārehi paccakkhaṃ kātuṃ asakkuṇeyyo.
（己）谓心识不成熟、不圆满，难以正当正确地作出分别判断。
(Jha) abhijānitabboti abhimukhaṃ ñāṇena jānitabbo.
『应当认识体验』者，必当通过亲近之智而了知。
Sabbattha mātikāsūti dukādivasena vuttāsu sabbāsu mātikāsu. Ettha ca āyasmā dhammasenāpati te bhikkhū bhāvanāya niyojetvā uttamatthe patiṭṭhāpetukāmo paṭhamaṃ tāva bhāvanāya upakāradhammaṃ uddesavasena dassento ‘‘eko dhammo bahukāro’’ti vatvā tena upakārakena upakattabbaṃ dassento ‘‘eko dhammo bhāvetabbo’’ti āha. Ayañca bhāvanā vipassanāvasena icchitāti āha ‘‘eko dhammo pariññeyyo’’ti. Pariññā ca nāma yāvadeva pahātabbapajahanatthāti āha ‘‘eko dhammo pahātabbo’’ti. Pajahantena ca hānabhāgiyaṃ nīharitvā visesabhāgiye avaṭṭhātabbanti āha ‘‘eko dhammo hānabhāgiyo, eko dhammo visesabhāgiyo’’ti. Visesabhāgiye avaṭṭhānañca duppaṭivijjhanena, duppaṭivijjhapaṭivijjhanañce ijjhati, nipphādetabbanipphādanaṃ siddhameva hotīti āha ‘‘eko dhammo duppaṭivijjho, eko dhammo uppādetabbo’’ti. Tayidaṃ dvayaṃ abhiññeyyādijānanena hotīti āha ‘‘eko dhammo abhiññeyyo’’ti. Abhiññeyyañce abhiññātaṃ, sacchikātabbaṃ sacchikatameva hotīti. Ettāvatā ca niṭṭhitakiccova hoti, nāssa uttari kiñci karaṇīyanti evaṃ tāva mahāthero ekakavasena tesaṃ bhikkhūnaṃ paṭipattividhiṃ uddisanto imāni dasa padāni iminā anukkamena uddisi.
『处处谓之范畴』者，指在诸多教诲中如苦等所表达的所有范畴。在此尊者法军长所率诸比库，为树立修习最高目标，指示应以此为第一辅助修习法，谓“一法多用者”。由此辅助法应当被修习，谓“一法应当修习”。此修习即指观察禅之法，故又称“一法当究竟知者”。究竟知，即为须放下废弃之事，故称“一法应放下者”。放下者，去除减少之义，谓“一法是减少者，一法是特殊者”。所谓特殊，因难以破除而应当坚守；所谓坚守，因难如破故，须坚固修持，谓“一法是难破者，一法应当发起者”。此二者合称为应当认识并体验者，谓“一法是应认识者”。应认识者，即已认识、应证、实证者。至此乃是完成之事，后无更当为，故由此尊大长老一一详说诸比库修行方法，依次列出十语。
(Ka) evaṃ aniyamato uddiṭṭhadhamme sarūpato niyametvā dassetuṃ ‘‘katamo eko dhammo’’tiādinā desanaṃ ārabhi. Tena vuttaṃ ‘‘iti āyasmā sāriputto’’tiādi. Esa nayo dukādīsu. Veḷukāroti veno. So hi veḷuvikārehi kilañjādikaraṇena ‘‘veḷukāro’’ti vutto. Anto, bahi ca sabbagatagaṇṭhiṃ nīharaṇena niggaṇṭhiṃ katvā. Ekekakoṭṭhāseti ekakādīsu dasasu koṭṭhāsesu ekekasmiṃ koṭṭhāse.
如是，于未被约束者所现之法，精确阐述，为显知『一法为何？』等要义而展开说法。由此得云『尊者沙利子』等。此理于苦等中显现。『威力』谓气刺之意。因由气刺生诸病苦，故曰威力。『末』与『初』即指取去众缠结所结。『各百聚』谓各在十处众聚中。
Sabbatthakaṃ upakārakanti sabbatthakameva sammā paṭipattiyā upakāravantaṃ. Idāni tamatthaṃ vitthārato dassetuṃ ‘‘ayañhī’’tiādi vuttaṃ. Vipassanāgabbhaṃ gaṇhāpaneti yathā upari vipassanā paripaccati tikkhā visadā hutvā maggena ghaṭeti, evaṃ pubbabhāgavipassanāvaḍḍhane. Atthapaṭisambhidādīsūti atthapaṭisambhidādīsu nipphādetabbesu, tesaṃ sambhārasambharaṇanti attho. Esa nayo ito paresupi. Ṭhānāṭṭhānesūti ṭhāne, aṭṭhāne ca jānitabbe. Mahāvihārasamāpattiyanti mahatiyaṃ jhānādivihārasamāpattiyaṃ. Vipassanāñāṇādīsūti ādi-saddena manomayiddhi ādikāni saṅgaṇhāti. Aṭṭhasu vijjāsūti ambaṭṭhasutte (dī. ni. 1.279) āgatanayāsu aṭṭhasu vijjāsu.
『全面辅助』谓以全面正行普遍利益。现在详尽阐述应于何处。谓孕育观智之义，如上观成熟清净，依道而成。如同以诸利器完成实用法，称为理趣解脱等功用。此理通达他处。『处所』者，需知明处所在。『大寺安住』谓大禅定等。『观智等』以八类知识入门，依八识而集合。『八识』依《大品内典》所述八种智慧。
Teneva bhagavā thometīti yojanā. Nanti appamādaṃ.
即世尊因缘所致，谓地距离。『尽』即不生懈怠。
Thāmasampannenāti ñāṇabalasamannāgatena. Dīpetvāti ‘‘evampi appamādo kusalānaṃ dhammānaṃ sampādane bahupakāro’’ti pakāsetvā. Yaṃ kiñci anavajjapakkhikamatthaṃ appamāde pakkhipitvā kathetuṃ yuttanti dassetuṃ ‘‘yaṃ kiñcī’’tiādi vuttaṃ.
『具慧力』者。『照耀』明言“如此精进，对善法成就多种利益。”欲以此明示，言“无论何事，对无过失有把握者精进修之最妙”。故称“无论何物”以引导说法。
(Kha) kāyagatāsatīti rassaṃ akatvā niddeso, niddesena vā etaṃ samāsapadaṃ daṭṭhabbaṃ. ‘‘Aṭṭhikāni puñjakitāni terovassikāni…pe… pūtīni cuṇṇikajātānī’’ti (dī. ni. 2.379) evaṃ pavattamanasikāro ‘‘cuṇṇikamanasikāro’’ti vadanti. Apare pana bhaṇanti ‘‘cuṇṇikairiyāpathesu pavattamanasikāro’’ti. Ettha uppannasatiyāti etasmiṃ yathāvutte ekūnatiṃsavidhe ṭhāne uppannāya satiyā. Sukhasampayuttāti nippariyāyato sukhasampayuttā, pariyāyato pana catutthajjhāne upekkhāpi ‘‘sukha’’nti vattabbataṃ labhati santasabhāvattā.
（甲）所谓身行念，是指出发念的说明，没有增减，必须以该说明所示的总相来观看。譬如「骨头坚固三年……灰尘和沙砾生成」等经文（增支部二·三七九）中，现行念即被称为“沙砾念”。另有人说，是“沙砾于感官行为上起作用的念”。由此处「产生的念」指的是如前所述，在共三十一处中产生的念。所谓与乐相应，是指念在终结时与乐感相联结，且当终结达到第四禅时，即使是舍心，也应以安乐之性而称之为“乐”。
(Ga) paccayabhūto ārammaṇādivisayopi ārammaṇabhāvena vaṇo viya āsave paggharati, so sampayogasambhavābhāvepi saha āsavehīti sāsavo. Tathā upādānānaṃ hitoti upādāniyo. Itarathā pana paccayabhāvena vidhi paṭikkhepo.
（乙）由于条件而起，如触等对象之性，虽在接触断灭时业障仍然存在，此谓业障。由此可见，业障产生于接触，同时业障仍然共存。又称依著戒者所害即著犯者，或者以其它方式作条件断除。
(Gha) asmīti mānoti ‘‘asmī’’ti pavatto māno.
（丙）“我行”即是“我”，谓我所生起的我执心。
(Ca) vipariyāyenāti ‘‘anicce anicca’’ntiādinā nayena pavatto pathamanasikāro.
（丁）“相反行”指“无常无常”等，乃以逆别相续作主导的现行念。
(Cha) idha pana vipassanānantaro maggo ‘‘ānantariko cetosamādhī’’ti adhippeto. Kasmā? Vipassanāya anantarattā, attano vā pavattiyā anantaraṃ phaladāyakattā. Saddatthato pana anantaraṃ phalaṃ anantaraṃ, tasmiṃ anantare niyuttā, taṃ vā arahati, anantarapayojanoti vā ānantariko.
（戊）此处说在内观之间，修道人得道所证曰“无间心定”。为何如此？因为内观修持与其现行念之间无间断，且即使其现行念有间断，但因是果位所证故即时生功德。正义谓，此果时现行念纯净连续，故称无间果，依止此果故谓无间心定。
(Ja) phalanti phalapaññā. Paccavekkhaṇapaññā adhippetā akuppārammaṇatāya.
（己）“功德者”即功德智，谓反省智慧因其不动心而显明。
(Jha) attano phalaṃ āharatīti āhāro, paccayoti āha ‘‘āhāraṭṭhitikāti paccayaṭṭhitikā’’ti. Ayaṃ eko dhammoti ayaṃ paccayasaṅkhāto eko dhammoti paccayatāsamaññena ekaṃ katvā vadati. Ñātapariññāya abhiññāyāti ñātapariññāsaṅkhātāya abhiññāya.
所谓“取自身果报”为饮食，即食物，谓之“因”，而说“依食为因”。此为一法，名为因缘所生一法。因缘有同一性故而合成一法而说。所谓知识与智慧，指依知识而得的智慧。
(Ña) akuppā cetovimuttīti arahattaphalavimutti akuppabhāvena ukkaṃsagatattā. Aññathā sabbāpi phalasamāpattiyo akuppā eva paṭipakkhehi akopanīyattā.
所谓“不动心的心解脱”，是以不动心为解脱阿拉汉果报之性。否则所有果报之取得，都是以心不动为其对立面，由于不令人愤怒而得。
Abhiññāyāti ‘‘abhiññeyyo’’ti ettha laddhaabhiññāya. Pariññāyāti etthāpi eseva nayo. Pahātabbasacchikātabbehīti pahātabbasacchikātabbapadehi. Pahānapariññāva kathitā pahānasacchikiriyānaṃ ekāvāratāya pariññāya saheva ijjhanato. Sacchikātabboti visesato phalaṃ kathitaṃ. Ekasmiṃyeva sattame eva pade labbhati. Phalaṃ pana anekesupi padesu labbhati paṭhamaṭṭhamanavamadasamesu labbhanato. Yasmā taṃ nippariyāyato dasame eva labbhati, itaresu pariyāyato tasmā ‘‘labbhati evā’’ti sāsaṅkaṃ vadati.
所谓“智慧”，意即“可破解者”，此指已得的智慧。所谓“明了”，此亦同理。所谓“应舍者与应证者”，指应舍与所证证实之功能。舍的明了谓之明了舍，证的实证谓之证实。明了舍乃与明了舍俱修的一次完成。所谓应证者亦特别指果报。果报于第七品（梵文译者多次使用不同品数次）才能获得，然果报在多个品中会先后获得。因果循环中，于第十品确定成就，其他品为迂回而成。因此说“仅于第十品方得”，此为疑义所致。
Sabhāvato vijjamānāti yena bahukārādisabhāvena desitā, tena sabhāvena paramatthato upalabbhamānā . Yāthāvāti aviparītā. Tathāsabhāvāti taṃsabhāvā. Na tathā na hontīti avitathattā tathāva honti. Tato eva vuttappakārato aññathā na hontīti pañcahipi padehi tesaṃ dhammānaṃ yathābhūtameva vadati. Sammāti ñāyena. Yaṃ pana ñātaṃ, taṃ hetuyuttaṃ kāraṇayuttameva hotīti āha ‘‘hetunā kāraṇenā’’ti. Okappanaṃ janesīti jinavacanabhāvena abhippasādaṃ uppādesi.
所谓“本性存在”，是指由多因缘等缘故所说的本性，由彼缘故最终实得。所谓“如实”，谓无相反。所谓“如其本性”，谓彼本性。谓不然即不是如此，即有真实存在。于是按照说法，仅于五处说此法真实存在。所谓“适当”，谓合乎理。已知者必为因缘故相连之因果，故曰“因且为果因”。谨记此点是传播者所用措辞，激发其意愿。
Ekadhammavaṇṇanā niṭṭhitā. · 一法注释完毕。
Dvedhammavaṇṇanā二法注释
§352
352. (Ka) ‘‘sabbatthā’’ ti idaṃ ‘‘sīlapūraṇādīsū’’ti etena saddhiṃ sambandhitabbaṃ. ‘‘Sīlapūraṇādīsu sabbattha appamādo viya upakārakā’’ti etena satisampajaññānampi appamādassa viya sabbattha upakārakatā pakāsitā hoti atthato nātivilakkhaṇattā tato tesaṃ. Satiavippavāso hi appamādo, so ca atthato sabbattha avijahitā sati eva, sā ca kho ñāṇasampayuttā eva daṭṭhabbā, itarāya tathārūpasamatthatābhāvato.
352.“处处”，此指与“戒具足”等相关，须共同了解。谓“戒具足等中，处处如无疏忽般为有利”，据此以正念正智亦如无疏忽般处处有利。此义不同层次之故，故不同。由正念缺失，则为无疏忽，且此义须于处处透彻了知，否则无此义。故正念实有智慧，应如实见，非则无同样性质。
(Kha) tesaṃ pañcasatamattānaṃ bhikkhūnaṃ pubbabhāgapaṭipattivasena desitattā pubbabhāgā kathitā.
（Kha）关于他们中大约五百名比库，依照前半部分修证行持传授，之前部分已讲述。
(Cha) ayonisomanasikāro saṃkilesassa mūlakāraṇabhāvena pavatto hetu, paribrūhanabhāvena pavatto paccayo. Yonisomanasikārepi eseva nayo. Yathā ca sattānaṃ saṃkilesāya, visuddhiyā ca paccayabhūtā ayonisomanasikāro, yonisomanasikāroti ‘‘ime dve dhammā duppaṭivijjhā’’ti ettha nīharitvā vuttā, evaṃ imehi dhammā nīharitvā vattabbāti dassento ‘‘tathā’’tiādimāha. Tattha asubhajjhānādayo cattāro visaṃyogā nāma kāmayogādipaṭipakkhabhāvato . ‘‘Evaṃ pabhedā’’ti iminā ‘‘avijjābhāgino dhammā, vijjābhāgino dhammā, kaṇhā dhammā, sukkā dhammā’’ti (dha. sa. 101, 104) evamādīnaṃ saṅgaho daṭṭhabbo.
「不正思惟」作为污染的根本原因起作用，作为涵摄而起作用，是条件。对这些亦须以「正思惟」相应引导。正如众生的污秽，纯净乃是其因缘条件，正思惟即在其中被指出为「这两法难以通达」，这是排除不正思惟的所在，因此云「如是」等。此中有四种与非色界的欲爱相应的不善结合，名为不净禅定等四禅行相。由此种种分别，此理可见，有「无明分属法、智慧分属法、暗法、乐法」等（大毗婆沙101、104），此类种种合要应当观察。
(Jha) paccayehi samecca sambhuyya katattā pañcakkhandhā saṅkhatā dhātu. Kenaci anabhisaṅkhatattā nibbānaṃ asaṅkhatā dhātu.
「由缘合和故」凝集组成五阴及诸聚合界。唯有未被凝集者方为涅槃，是非聚合的界。
(Ña) tisso vijjā vijjanaṭṭhena, viditakaraṇaṭṭhena ca vijjā. Vimuttīti arahattaphalaṃ paṭipakkhato sabbaso vimuttattā.
「三种智」以「智于知法」及「智慧能知」二义。解脱指阿拉汉果，与诸解脱果性相对。
Abhiññādīnīti abhiññāpaññādīni. Ekakasadisāneva purimavāre viya vibhajja kathetabbato. Maggo kathitoti ettha ‘‘maggova kathito’’ti evamatthaṃ aggahetvā ‘‘maggo kathitovā’’ti evamattho gahetabbo ‘‘anuppāde ñāṇa’’nti iminā phalassa gahitattā. Sacchikātabbapade phalaṃ kathitanti etthāpi ‘‘phalameva kathita’’nti aggahetvā ‘‘phalaṃ kathitamevā’’ti attho gahetabbo vijjāggahaṇena tadaññassa saṅgahitattā. Esa nayo ito paresupi evarūpesu ṭhānesu.
「神通等」者，即神通与智慧等。仅从相似者处按先后顺序分部讲述。谓道理之说时，此处采用「仅说如道」的义理，体现觉悟果位的贮藏智慧；言说所证德时，此亦只说「仅为果」的义理，须以智慧之收摄，应取前后相承之理。该理亦可用于他处同类情况。
Dvedhammavaṇṇanā niṭṭhitā. · 二法注释完毕。
Tayodhammavaṇṇanā三法注释
§353
353. (Cha) soti anāgāmimaggo. Sabbaso kāmānaṃ nissaraṇaṃ samucchedavasena pajahanato. Āruppe arahattamaggo nāma arūpajjhānaṃ pādakaṃ katvā uppanno aggamaggo. Puna uppattinivāraṇatoti rūpānaṃ uppattiyā sabbaso nivāraṇato. Nirujjhanti saṅkhārā etenāti nirodho, aggamaggo. Tena hi kilesavaṭṭe nirodhite itarampi vaṭṭadvayaṃ nirodhitameva hoti. Tassa pana nirodhassa pariyosānattā aggaphalaṃ ‘‘nirodho’’ti vattabbataṃ labbhatīti āha ‘‘arahattaphalaṃnirodhoti adhippeta’’nti. ‘‘Arahattaphalena hi nibbāne diṭṭhe’’ ti idaṃ arahattamaggena nibbānadassanassāyaṃ nibbattīti katvā vuttaṃ. Evañca katvā ‘‘arahattasaṅkhātanirodhassa paccayattā’’ ti idampi vacanaṃ samatthitaṃ hoti.
三五三、（不正思惟）乃不还来道，是彻底舍断诸欲之道，似断尽作法。无色界阿拉汉果道称为无色禅定之根基而生起的上乘道。所谓断尽此生起障碍者，即断绝色界生起之障碍故。五阴均断即为灭，即上乘道。因断诸烦恼，余诸流转也断，故为若上乘。其断尽之果得者，应称为「断」；故曰「阿拉汉果即断」。又云「阿拉汉果者，于涅槃中显现」，此即上乘因其显现涅槃而称。如此说时「依阿拉汉所断之因缘」此语亦可成立。
(Ja) atītaṃsārammaṇanti atītakoṭṭhāsārammaṇaṃ ñāṇaṃ, atītā khandhāyatanadhātuyo ārabbha pavattanakañāṇanti attho. ‘‘Maggo kathitovā’’ti avadhāraṇaṃ daṭṭhabbaṃ, tathā ‘‘sacchikātabbe phalaṃ kathitamevā’’ti.
「过去业界」指过去聚积之业识智，谓从过去诸蕴、处、界起始流转的认识。应当了知「谓之如道」的特别意，将「应证所说之果义」视为对前义的承接。
(Ña) āsavānaṃ khaye ñāṇanti ca āsavānaṃ khayante ñāṇanti adhippāyo, aññathā maggo kathito siyā.
『（知）浊的消灭是知识，能灭诸浊的是知识，能主宰（法门）者也是知识，否则说法之路将不同。
Tayodhammavaṇṇanā niṭṭhitā. · 三法释义已毕。
Catudhammavaṇṇanā四法释义
§354
354. (Ka) dārumayaṃ cakkaṃ dārucakkaṃ, tathā ratanacakkaṃ. Āṇaṭṭhena dhammo eva dhammacakkaṃ. Iriyāpathānaṃ aparāparappavattito iriyāpathacakkaṃ, tathā sampatticakkaṃ veditabbaṃ.
三百五十四。如树轮是木制之轮，如是宝轮。无漏法即法轮。身行道轮因六入处的彼此转动为身行道轮，应当如实了知。至于成就轮也应当了知。
Anucchavike deseti puññakiriyāya, sammāpaṭipattiyā anurūpadese. Sevanaṃ kālena kālaṃ upasaṅkamanaṃ. Bhajanaṃ bhattivasena payirupāsanaṃ. Attano sammā ṭhapananti attano cittasantānassa yoniso ṭhapanaṃ saddhādīsu nivesananti āha ‘‘sace’’tiādi. Idamevettha pamāṇanti idameva pubbekatapuññatāsaṅkhātaṃ sampatticakkamettha etesu sampatticakkesu pamāṇabhūtaṃ itaresaṃ kāraṇabhāvato. Tenāha ‘‘yena hī’’tiādi. So eva ca katapuñño puggalo attānaṃ sammā ṭhapeti akatapuññassa tadabhāvato. Paṭhamo lokiyova, tatthāpi kāmāvacarova. Idhāti imasmiṃ dasuttarasutte. Pubbabhāge lokiyāvāti maggassa pubbabhāge pavattanakā lokiyā eva. Tattha kāraṇaṃ vuttameva.
（下文）次第宣说善业，是依正行相应所说。服侍如其时，渐进至时。奉事如仆，敬重奉行。自己正立是正立自身心法的正确使命，信等内植则是信心等住处，于此有『若……』语。此等即为标准，此处即依前生善根积累成就之成就轮，于这些成就轮乃因果关系产生为标准。故此有『依何因』之语。彼亦是造善者，自正立因不善者则不成立。此为初世俗境界，且如欲复行。『此处为本教法中』。前部分为世俗即道之前行境界。原因亦如所说。
(Ca) kāmayogavisaṃyogo anāgāmimaggo, diṭṭhiyogavisaṃyogo sotāpattimaggo, itare dve arahattamaggoti evaṃ anāgāmimaggādivasena veditabbā.
（此）以欲调伏断者为不还道，以见调伏断者为一来道，其他两者合为阿拉汉道，如是不还道等应当如此了知。
(Cha) paṭhamassajhānassa lābhinti yvāyaṃ appaguṇassa paṭhamassa jhānassa lābhī, taṃ. Kāmasahagatā saññāmanasikārā samudācarantīti tato vuṭṭhitaṃ ārammaṇavasena kāmasahagatā hutvā saññāmanasikārā samudācaranti codenti tudenti. Tassa kāmānupakkhandānaṃ saññāmanasikārānaṃ vasena so paṭhamajjhānasamādhi hāyati parihāyati, tasmā ‘‘hānabhāgiyo samādhī’’ti vutto. Tadanudhammatāti tadanurūpasabhāvo. ‘‘Sati santiṭṭhatī’’ti idaṃ micchāsatiṃ sandhāya vuttaṃ. Yassa hi paṭhamajjhānānurūpasabhāvā paṭhamajjhānaṃ santato paṇītato disvā assādayamānā apekkhamānā abhinandamānā nikanti hoti, tassa nikantivasena so paṭhamajjhānasamādhi neva hāyati, na vaḍḍhati, ṭhitikoṭṭhāsiko hoti, tena vuttaṃ ‘‘ṭhitibhāgiyo samādhī’’ti.
（且）初禅所得者为此粗劣初禅的得者。其时因欲蕴摄，如是起嗔恚念。由此而起欲断尽念，故初禅定因而减退、消失，故谓“失份定”；“因缘相称”即相称之义。‘念住’在此为邪念而言。若见符合初禅者者，持续、明朗、觉察、接受、欢喜、娑婆起乐，则此心恒处初禅定，不失不增为住份，故名“住份定”。
Avitakkasahagatāti avitakkaṃ dutiyajjhānaṃ santato paṇītato manasi karoto ārammaṇavasena avitakkasahagatā saññāmanasikārā. Samudācarantīti paguṇapaṭhamajjhānato vuṭṭhitaṃ dutiyajjhānādhigamatthāya codenti tudenti, tassa upari dutiyajjhānupakkhandānaṃ saññāmanasikārānaṃ vasena so paṭhamajjhānasamādhi visesabhūtassa dutiyajjhānassa uppattipadaṭṭhānatāya ‘‘visesabhāgiyo samādhī’’ti vutto. Nibbidāsahagatāti tameva paṭhamajjhānalābhiṃ jhānato vuṭṭhitaṃ nibbidāsaṅkhātena vipassanāñāṇena sahagatā. Vipassanāñāṇañhi jhānaṅgesu pabhedena upaṭṭhahantesu nibbindati ukkaṇṭhati, tasmā ‘‘nibbidā’’ti vuccati. Samudācarantīti nibbānasacchikaraṇatthāya codenti tudenti. Virāgūpasañhitoti virāgasaṅkhātena nibbānena upasañhito. Vipassanāñāṇañhi ‘‘sakkā iminā maggena virāgaṃ nibbānaṃ sacchikātu’’nti pavattito ‘‘virāgūpasañhita’’nti vuccati, taṃsampayuttā saññāmanasikārāpi virāgūpasañhitā eva nāma. Tassa tesaṃ saññāmanasikārānaṃ vasena so paṭhamajjhānasamādhi ariyamaggapaṭivedhassa padaṭṭhānatāya ‘‘nibbedhabhāgiyo samādhī’’ti vutto. Sabbasamāpattiyoti dutiyajjhānādikā sabbā samāpattiyo. Attho veditabboti hānabhāgiyādiattho tāva vitthāretvā veditabbo.
不思虑伴随者，即不思虑是第二禅中清净、合乎法的念，与感触相应。由粗劣初禅生起因缘故，第二禅得以成就，遂称“特份定”。厌弃伴随者，即由初禅之得生起厌离法，随慧知识相应。如慧知识是禅法之次第而生起厌烦及渴望离苦，故称“厌离”。厌弃伴随者，即发起持护灭尽道果，故称“厌心”。由此而生苦灭，故称“厌弃”。由慧知识而生之，对法执著断尽欲，故名“出离补特伽罗”，是故堪称“已出家者”。由此种种不之挂碍，谓所有定为第二禅诸定，意义当如上所宣说。
Maggo kathito catunnaṃ ariyasaccānaṃ uddhaṭattā. Phalaṃ kathitaṃ sarūpeneva.
道已被阐述，是关于四圣谛的开显。果报也已完整地叙述。
Catudhammavaṇṇanā niṭṭhitā. · 四法释义已毕。
Pañcadhammavaṇṇanā五法释义
§355
355. (Kha) ‘‘pañcaṅgikosammāsamādhī’’ti samādhiaṅgabhāvena paññā uddiṭṭhāti pītipharaṇatādivacanena hi tameva vibhajati. Tenāha ‘‘pītiṃ pharamānā uppajjatī’’tiādi.‘‘So imameva kāyaṃ vivekajena pītisukhena abhisandetī’’tiādinā (ma. ni. 1.427) nayena pītiyā, sukhassa ca pharaṇaṃ veditabbaṃ. Sarāgavirāgatādivibhāgadassanavasena paresaṃ ceto pharamānā. Ālokapharaṇeti kasiṇālokassa pharaṇe sati teneva ālokena pharitappadese. Tassa samādhissa rūpadassanapaccayattā paccavekkhaṇañāṇaṃ paccavekkhaṇanimittaṃ.
355. （阙）“五蕴正定”作为正定的组成部分，以智慧的开显表露，因喜悦、充满之类的词句正据此加以区别。因此说“因充满喜悦而生起”等。又言“彼以此身体独处，凭借喜乐而聚集”。此处以喜为标志，应当认识它所表示的快乐的充盈。由对爱欲断尽等的分别现见，体现他人心的充盈。所谓光之充盈，指的是借助光的境界，并凭此正念光照拓展光之覆盖之处。于彼正定内，由于色法现显之缘起，得有观照之智，其观照之缘被称为观照之标记。
Pītipharaṇatā sukhapharaṇatāti ārammaṇe ṭhatvā catutthajjhānassa uppādanato tā ‘‘pādā viyā’’ti vuttā. Cetopharaṇatā ālokapharaṇatāti taṃtaṃkiccasādhanato tā ‘‘hatthā viyā’’ti vuttā. Abhiññāpādakajjhānaṃ samādhānassa sarīrabhāvato ‘‘majjhimakāyo viyā’’ti vuttaṃ. Paccavekkhaṇanimittaṃ uttamaṅgabhāvato ‘‘sīsaṃ viyā’’ti vuttaṃ.
喜悦充盈为快乐充盈之意，起于入第四禅时。说“足已展开”即指此。心之充盈、光之充盈，因用具软细工作故说“手已展开”。三明禅定体证者，由于身的存在说“身位居中已展开”。观照之标记，则因上肢之体位而说“头已展开”。
(Ja) sabbaso kilesadukkhadarathapariḷāhānaṃ vigatattā lokiyasamādhissa sātisayamettha sukhanti vuttaṃ ‘‘appitappitakkhaṇe sukhattā paccuppannasukho’’ti. Purimassa purimassa vasena pacchimaṃ pacchimaṃ laddhāsevanatāya santatarapaṇītatarabhāvappatti hotīti āha ‘‘purimo purimo…pe… sukhavipāko’’ti.
（阙）完全断除烦恼苦恼乃至焦躁等故，在世间定中称此为喜乐，“瞬间生起的快乐”为现行快乐。曰前世、今世、来世，因其先后顺序相继且不断增长，于是说“前世…前世…果报是乐”之类。
Kilesapaṭippassaddhiyāti kilesānaṃ paṭippassambhanena laddhattā. Kilesapaṭippassaddhibhāvanti kilesānaṃ paṭippassambhanabhāvaṃ. Laddhattā pattattā tabbhāvaṃ upagatattā. Lokiyasamādhissa paccanīkāni nīvaraṇapaṭhamajjhānanikantiādīni niggahetabbāni, aññe kilesā vāretabbā, imassa pana arahattasamādhissa paṭippassaddhasabbakilesattā na niggahetabbaṃ, vāretabbañca atthīti maggānantaraṃ samāpattikkhaṇe ca appayogena adhigatattā, ṭhapitattā ca aparihānavasena vā ṭhapitattā nasaṅkhāraniggayhavārivāvaṭo. ‘‘Sativepullappattattā’’ti etena appavattamānāyapi satiyā satibahulatāya sato eva nāmāti dasseti, ‘‘yathāparicchinnakālavasenā’’ti etena paricchindanasatiyā satoti dasseti. Sesesu ñāṇaṅgesu. Pañcañāṇikoti ettha vuttasamādhimukhena pañca ñāṇāneva uddiṭṭhāni, niddiṭṭhāni ca.
烦恼的静息，意指烦恼之缓解而得。一旦得此静息，就是烦恼的缓解状态。得者、证得者、住者是分别三相。在世间定中，须总结近所障碍、初禅之忧等，亦须断除他烦恼。而此处于阿拉汉定，由于烦恼的彻底静息，故不应以此断除或摈弃，他亦不应弃之，亦非应当转废。于得道后禅定时，虽偶尔不相应，却得以稳固、不失去，且稳固如同水坝遮断流沙，“念起之生成”即由此无间断的念而显现。所谓“恰逢适当时间”，此意为随时间而断除的念，断舍余念。五识分别，即是此处所说禅相的五种知识及其无显而显示之义。
Maggokathito indriyasīsena sammāvāyāmādīnaṃ kathitattā. Phalaṃ kathitaṃ asekkhānaṃ sīlakkhandhādīnaṃ kathitattā.
道已论述时，从根、意识、以至正精进等诸根门展开。果报则论述了不退转戒法等。
Pañcadhammavaṇṇanā niṭṭhitā. · 五法释义已毕。
Chadhammavaṇṇanā六法释义
§356
356.Maggo kathitoti ettha vattabbaṃ heṭṭhā vuttameva.
教道者之道，谓其所应行者，依前所说正理行之。
Sattadhammavaṇṇanā七法之解释
§357
357. (Ña) hetunāti ādiantavantato, anaccantikato, tāvakālikato, niccapaṭikkhepatoti evaṃ ādinā hetunā. Nayenāti ‘‘yathā ime saṅkhārā etarahi, evaṃ atīte, anāgate ca aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti atītānāgatesu nayananayena. Kāmaṃ khīṇāsavassa sabbesaṃ saṅkhārānaṃ aniccatādi sudiṭṭhā suppaṭividdhā, taṃ pana asammohanavasena kiccato, vipassanāya pana ārammaṇakaraṇavasenāti dassento āha ‘‘vipassanāñāṇena sudiṭṭhā hontī’’ti. Kilesavasena uppajjamāno pariḷāho vatthukāmasannissayo , vatthukāmāvassayo cāti vuttaṃ ‘‘dvepi sapariḷāhaṭṭhena aṅgārakāsu viyā’’ti. Ninnassevāti [ninnassa (aṭṭhakathāyaṃ)] ninnabhāvasseva. Anto vuccati lāmakaṭṭhena taṇhā. Byantaṃ vigatantaṃ bhūtanti byantībhūtanti āha ‘‘niratibhūtaṃ, [niyatibhūtaṃ (aṭṭhakathāyaṃ) vigatantibhūtaṃ (?)] Nittaṇhanti attho’’ti. Idha sattake. Bhāvetabbapade maggo kathito bojjhaṅgānaṃ vuttattā.
谓因缘者，乃由始末相续、无常无常、此时现行、无常变量，按此因缘根本而论。所谓‘如这些行法，如现在、过去及未来皆为无常、现成、相依、灭亡、凋谢、离欲及消灭’者，即对过去未来现前之行法作此观照。欲已断尽时，诸行等无常等义皆显，见解深透而明了，然此乃由不迷惑之慧力所成，行者以观照缘起而有所依。所以云：凭慧观照则得清晰见解。染污欲毒所生之躁乱，如同炉火上木薪所燃，依此比喻。《注》释曰‘炉火焰上之木块’，谓烦恼如燃炉之薪焰。称欲为‘燃料的终端’。此内心之欲为根，谓为炉火中之燃料。裂断谓断。成灭谓无，生灭谓已灭等义。显‘断灭无增，另外、生灭等，皆随顺大小皆非增加’。于此七处，阐述应修之法，称道，依觉支等法理演说。
Paṭhamabhāṇavāravaṇṇanā niṭṭhitā. · 第一诵品之解释已毕。
Aṭṭhadhammavaṇṇanā八法之解释
§358
358. (Ka) ādibrahmacariyikāyāti ādibrahmacariyā eva ādibrahmacariyikā yathā ‘‘vinayo eva venayiko’’ti, tassā ādibrahmacariyikāya. Kā pana sāti āha ‘‘paññāyā’’ti. Sikkhattayasaṅgahassāti adhisīlasikkhādisikkhattayasaṅgahassa. Upacārajjhānasahagatā taruṇasamathapaññāva udayabbayānupassanāvasena pavattā taruṇavipassanāpaññā [taruṇasamathavipassanāpaññā (aṭṭhakathāyaṃ)]. Ādibhūtāyāti paṭhamāvayavabhūtāya, desanāvasena cetaṃ vuttaṃ. Uppattikāle pana natthi maggadhammānaṃ ādimajjhapariyosānatā ekacittuppādapariyāpannattā ekajjhaṃyeva uppajjanato. Pemanti daḷhabhatti, taṃ pana vallabhavasena pavattamānaṃ gehasitasadisaṃ hotīti ‘‘gehasitapema’’nti vuttaṃ. Garukaraṇavasena pavattiyā garu cittaṃ etassāti garucitto, tassa bhāvo garucittabhāvo, garumhi garukāro. ‘‘Kilesā na uppajjantī’’ti vatvā tattha kāraṇamāha ‘‘ovādānusāsaniṃ labhatī’’ti. Garūnañhi santike ovādānusāsaniṃ labhitvā yathānusiṭṭhaṃ paṭipajjantassa kilesā na uppajjanti. Tenāha ‘‘tasmā’’tiādi.
所谓‘初入梵行者’者，乃根本梵行者也，犹如‘戒法即是持戒者’之理，应知其为初入梵行者。又云‘慧者’，指智慧也。‘学习集合’者，谓包括自戒等诸善行修习之总和。携入禅定并伴随少年时之静虑智慧之观察修习，谓曰少年禅定明智功德亦修习于此。所谓‘基础’,指初成部分，宣说之法心。于道之生成时无如道法初及终者，唯心一念而生，谓心念之一起生。诸爱恒存，谓此坚固爱意，对于现行之家境如身心等之爱万分亲近，此即所谓‘世俗家境之爱’。谓称‘实如坚固痴迷火炉般之爱’。以庄严之心运作，则称庄严心；此心即其性质及常乐心为庄严心义。云‘烦恼不生’者，因受教训而说。谓因常亲近良师指导，奉行规约，故不生烦恼。于此故云‘所以故’等记述。
(Cha) petāti petamahiddhikā. Asurānanti devāsurānaṃ. Petāsurā pana petā evāti tesaṃ petehi saṅgaho avuttasiddhova. Āvāhanaṃ gacchantīti sambhogasaṃsaggamukhena peteheva asurānaṃ saṅgahaṇe kāraṇaṃ dasseti.
谓‘饿鬼’者，谓为彼饿鬼妖神。魔鬼指天魔鬼神。饿鬼魔鬼其实即饿鬼也，归于饿鬼一类。谓因修集饮食交合之缘故，魔鬼亦合于饿鬼之类中。
(Ja) appicchassāti niicchassa. Abhāvattho hettha appa-saddo ‘‘appaḍaṃsamakasavātātapā’’tiādīsu (a. ni. 10.11) viya. Paccayesu appiccho paccayaappiccho, cīvarādipaccayesu icchārahito. Adhigamaappicchoti jhānādiadhigamavibhāvane icchārahito. Pariyattiappicchoti pariyattiyaṃ bāhusaccavibhāvane icchārahito. Dhutaṅgaappicchoti dhutaṅgesu appiccho dhutaṅgavibhāvena icchārahito. Santaguṇanigūhanenāti attani saṃvijjamānānaṃ jhānādiguṇānañceva bāhusaccaguṇassa ca dhutaṅgaguṇassa ca nigūhanena chādanena. Sampajjatīti nippajjati sijjhati. No mahicchassāti mahatiyā icchāya samannāgatassa, icchaṃ vā mahantassa no sampajjati anudhammassāpi anicchanato.
谓‘不求者’，意为‘无欲’也。谓意缺者，因之音声‘极不轻微而寒冷’等义。《略释》云。因缘中欲断谓缘断也。谓禅定中修得无爱，意不著。谓文字学问中不存欲念。谓外行苦行修炼中无欲。谓隐匿圣贤所证之圣德及文字之义。谓觉悟，即远离本心。称谓无大欲，谓虽有大欲但对其不起而灭除。
Pavivittassāti pakārehi vivittassa. Tenāha ‘‘kāyacittaupadhivivekehi vivittassā’’ti. ‘‘Aṭṭhaārambhavatthuvasenā’’ti etena bhāvanābhiyogavasena ekībhāvova idha ‘‘kāyaviveko’’ti adhippeto, na gaṇasaṅgaṇikābhāvamattanti dasseti. Kammanti yogakammaṃ.
谓‘分离’者，即脱离外相状态。故云‘身心及心所分别分离’也。谓以十八基础共涵盖十八分离。以上所述是以单一修习为一体，非多种合成，仅示别指‘身心分离’而已。业谓行为功德。
Sattehi kilesehi ca saṅgaṇanaṃ samodhānaṃ saṅgaṇikā, sā āramitabbaṭṭhena ārāmo etassāti saṅgaṇikārāmo, tassa. Tenāha ‘‘gaṇasaṅgaṇikāya cevā’’tiādi. Āraddhavīriyassāti paggahitavīriyassa, tañca kho upadhiviveke ninnatāvasena ‘‘ayaṃ dhammo’’ti vacanato. Esa nayo ito paresupi. Vivaṭṭasannissitaṃyeva hi samādhānaṃ idhādhippetaṃ, tathā paññāpi. Kammassakatāpaññāya hi patiṭṭhato kammavasena ‘‘bhavesu nānappakāro anattho’’ti jānanto kammakkhayakarañāṇaṃ abhipattheti, tadatthañca ussāhaṃ karoti. Mānādayo sattasantānaṃ saṃsāre papañcenti vitthārentīti papañcāti āha ‘‘nippapañcassāti vigatamānataṇhādiṭṭhipapañcassā’’ti.
由六种烦恼及数数之法，数者为消除累积的工具，此处称为『数者』，故以此为名曰『数者园』。因此称之为『数集园』。此中所说『精进』者，即指已努力的精进，此精进在分别执著的领域中，谛言『此即法』。此理由此他处导引而来。解脱依此清净基础而得，智慧亦然。因智慧建立于行为能作之基础，知晓『于生死中，无差别益害，无益之理』，故由此生起决心发奋。众生以自尊傲慢扰乱世间，故名为『纷乱』，谓消除傲慢贪欲等烦恼，是为『无纷乱』。
Maggo kathito sarūpeneva.
对『道』，已详尽阐述。
Navadhammavaṇṇanā九法之解释
§359
359. (Kha) visuddhinti ñāṇadassanavisuddhiṃ, accantavisuddhimeva vā. Catupārisuddhisīlanti pātimokkhasaṃvarādinirupakkiliṭṭhatāya catubbidhaparisuddhivantaṃ sīlaṃ. Pārisuddhipadhāniyaṅganti puggalassa parisuddhiyā padhānabhūtaṃ aṅgaṃ. Tenāha ‘‘parisuddhabhāvassa padhānaṅga’’nti. Samathassa visuddhibhāvo vodānaṃ paguṇabhāvena paricchinnanti āha ‘‘aṭṭha paguṇasamāpattiyo’’ti. Vigatupakkilesañhi ‘‘paguṇa’’nti vattabbataṃ labbhati, na saupakkilesaṃ hānabhāgiyādibhāvappattito. Sattadiṭṭhimalavisuddhito nāmarūpaparicchedo diṭṭhivisuddhi. Paccayapariggaho addhattayakaṅkhāmalavidhamanato kaṅkhāvitaraṇavisuddhi. Yasmā nāmarūpaṃ nāma sappaccayameva, tasmā taṃ pariggaṇhantena atthato tassa sappaccayatāpi pariggahitā eva hotīti vuttaṃ ‘‘diṭṭhivisuddhīti sappaccayaṃ nāmarūpadassana’’nti. Yasmā pana nāmarūpassa paccayaṃ pariggaṇhantena tīsu addhāsu kaṅkhāmalavitaraṇapaccayākārāvabodhavaseneva hoti, tasmā ‘‘paccayākārañāṇa’’ntiādi vuttaṃ yathā kaṅkhāvitaraṇavisuddhi ‘‘dhammaṭṭhitiñāṇa’’nti vuccati. Maggāmagge ñāṇanti maggāmagge vavatthapetvā ṭhitañāṇaṃ. Ñāṇanti idha taruṇavipassanā kathitā tesaṃ bhikkhūnaṃ ajjhāsayavasena ‘‘ñāṇadassanavisuddhī’’ti vuṭṭhānagāminiyā vipassanāya vuccamānattā. Yadi ‘‘ñāṇadassanavisuddhī’’ti vuṭṭhānagāminivipassanā adhippetā, ‘‘paññā’’ti ca arahattaphalapaññā, maggo pana kathanti ? Maggo bahukārapade virāgaggahaṇena gahito. Vakkhati hi ‘‘idha bahukārapade maggo kathito’’ti (dī. ni. aṭṭha. 3.359).
359. （第kha）所谓清净即是对智慧见解的清净，也或谓为绝对清净。所谓四种净戒，是指戒具备了巴提摩卡律摄受的四相净具。所谓戒的根本者，是指成就戒净的根本依据，称为『净的根本』。静慝清净状态则由具足功德表象的断除之力所成，因而谓为『八功德成就』。断除烦恼者在此指功德，非指与烦恼共存的减损状态。观见七界的清净谓为名色的分辨清净。由缘起及条件关系，除去了疑虑称为疑虑断除的清净。因名色即由缘生，所以由缘的把握而彰显出缘的清净，故称为『见解清净』，谓缘为名色之见。又因对导致名色缘的三支条件，加以分别觉知，故称为『条件形式知』，依此而得名为『疑虑断除清净』，又名『法之站立识』。所谓道法之道，即是对道法加以详细说明，并于此基础上建立的确定之识。所谓智慧，即本尊的观慧，强调由比库根本心意而现起的『智慧见解清净』。若以『智慧见解清净』解为现成显示的观慧，则阿拉汉之慧果亦属此义。至于道，则于多处以离欲断贪为标志进行说明。论曰『此处以离欲断贪来说道论』。（《大毗奈耶注解》第八卷第359节）
(Cha) cakkhādidhātunānattanti cakkhādirūpādicakkhuviññāṇādidhātūnaṃ vemattataṃ nissāya. Cakkhusamphassādinānattanti cakkhusamphassasotasamphassaghānasamphassādisamphassavibhāgaṃ. Saññānānattanti ettha rūpasaññādisaññānānattampi labbhateva, taṃ pana kāmasaññādiggahaṇeneva gayhati. Kāmasaññādīti ādi-saddena byāpādasaññādīnaṃ gahaṇaṃ. Saññānidānattā papañcasaṅkhānaṃ ‘‘saññānānattaṃ paṭicca saṅkappanānatta’’nti vuttaṃ, ‘‘yaṃ saṅkappeti, taṃ papañcetī’’ti vacanato ‘‘saṅkappanānattaṃ paṭicca chandanānatta’’nti vuttaṃ. Chandanānattanti ca taṇhāchandassa nānattaṃ. Rūpapariḷāhoti rūpavisayo rūpābhipatthanāvasena pavatto kilesapariḷāho. Saddapariḷāhoti etthāpi eseva nayo. Kileso hi uppajjamāno appattepi ārammaṇe patto viya pariḷāhova uppajjati. Tathābhūtassa pana kilesachandassa vasena rūpādipariyesanā hotīti āha ‘‘pariḷāhanānattatāya rūpapariyesanādinānattaṃ uppajjatī’’ti. Tathā pariyesantassa sace taṃ rūpādi labbheyya, taṃ sandhāyāha ‘‘pariyesanādinānattatāya rūpapaṭilābhādinānattaṃ uppajjatī’’ti.
(第cha)所谓六根无明，指依赖「眼等色根与眼识等根」之不真实执著。所谓眼触等无明，是指眼触、耳触、鼻触、舌触、身触、意触等的触缘体层层相续分布。所谓分别无明，是指由色、受、想等分别无明，尤以对欲受取的分别执著为重。所谓欲受，系指起于分别的嗔恨等分别受取。谓分别无明有绕，有分为『分别无明因缘及行意分别无明』。所谓“檀那无明”，指因贪欲的不同，所产生的分别；所谓色欲烦恼，是指出现于执著色相之内的烦恼。所言“色嗔恚”，有关色根相关烦恼的堕落情形，嗔恚烦恼虽非本质，却若来临于相缘则生起强烈之恼怒。因无明及欲爱驱使，遂生对色等诸法的追求；故称『由嗔恚分别无明所导致的追求等烦恼生起』。如有追求者，若得不到色等，则称作『由追求等烦恼导致失受之无明』。
(Ja) maraṇānupassanāñāṇeti maraṇassa anupassanāvasena pavattañāṇe, maraṇānussatisahagatapaññāyāti attho. Āhāraṃ pariggaṇhantassāti gamanādivasena āhāraṃ paṭikkūlato pariggaṇhantassa. Ukkaṇṭhantassāti nibbindantassa katthacipi asajjantassa.
(第ja)所谓死亡观知识，是指对生死之不实无明而修习观察生死的知见。所谓死亡思念智慧，是指伴随对死亡顺从不违逆之智。所谓执取食物，是指因生死流转之因结缘，而作相反于远离而加以执取。所谓憎厌，是指对某物感到厌倦而不乐意接近。
Dasadhammavaṇṇanā十法之解释
§360
360. (Jha) nijjarakāraṇānīti pajahanakāraṇāni. Imasmiṃ abhiññāpade maggo kathīyatīti katvā ‘‘ayaṃ heṭṭhā..pe… puna gahitā’’ti vuttaṃ. Tathā hi vakkhati ‘‘idha abhiññāpade maggo kathito’’ (dī. ni. aṭṭha. 3.360) kiñcāpi nijjiṇṇā micchādiṭṭhīti ānetvā sambandhitabbaṃ. Yathā micchādiṭṭhi vipassanāya nijjiṇṇāpi na samucchinnāti samucchedappahānadassanatthaṃ puna gahitā, evaṃ micchāsaṅkappādayopi vipassanāya pahīnāpi asamucchinnatāya idha puna gahitāti ayamattho ‘‘micchāsaṅkappo’’tiādīsu sabbapadesu vattabboti dasseti ‘‘evaṃ sabbapadesu nayo netabbo’’ti iminā.
360. （第jha）所谓泻因，即指断除因缘。此处说明了通晓之道理。谓『此下文……复述所说』，即此处述说通晓之道。又云『此处论通晓之道』，而指出若于邪见已断时仍不灭时，应加讨论与纠缠。譬如邪见虽已用观慧断除，然其本质未尽灭绝，故为显示断灭及舍弃之义，再加述说。复如对邪思虽以观慧断除却未尽灭不生，故此处再述，谓诸法及所说均应在诸地细说，故此有『邪思等处应遍处论说』之意。予以说明曰：『应于诸处而论通达法理』。
Etthacāti ‘‘sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchantī’’ti etasmiṃ pāḷipade. Ettha ca samucchedavasena, paṭippassaddhivasena ca paṭipakkhadhammā sammadeva vimuccanaṃ sammāvimutti, tappaccayā ca maggaphalesu aṭṭha indriyāni bhāvanāpāripūriṃ upagacchantīti maggasampayuttānipi saddhādīni indriyāni uddhaṭāni. Maggavasena hi phalesu bhāvanā pāripūrī nāmāti. Abhinandanaṭṭhenāti ativiya sinehanaṭṭhenidañhi. Somanassindriyaṃ ukkaṃsagatasātasabhāvaṃ sampayuttadhamme sinehantaṃ tementaṃ viya pavattati. Pavattasantatiādhipateyyaṭṭhenāti vipākasantānassa jīvane adhipatibhāvena. ‘‘Eva’’ntiādi vuttasseva atthassa nigamanaṃ.
此云：“正解脱为因，众多善法得以修习周备”，此为本句巴利义。此处合断解释，及安立相对之义谓，正解脱为对立法，确然是解脱。以因得道果报，八根随之加强，达成修习周备。根为道的配属，故于果上修习周备称名。喜欲根为过度热情之性，随合法生焰，似此运行。喜欲根为果报连续活动之主宰。此语“如此”及以下，乃本义结论也。
Addhena saha chaṭṭhāni pañhasatāni, paññāsādhikāni saha pañhasatānīti attho.
此中“以此法”与“六”为六，五十余为百余之意。
Ettha ca āyasmā dhammasenāpati ‘‘dasasu nāthakaraṇadhammesu patiṭṭhāya dasakasiṇāyatanāni bhāvento dasaāyatanamukhena pariññaṃ paṭṭhapetvā pariññeyyadhamme parijānanto dasamicchatte, dasaakusalakammapathe ca pahāya dasakusalakammapathesu ca avaṭṭhito dasasu ariyāvāsesu āvasitukāmo dasasaññā uppādento dasanijjaravatthūni abhiññāya dasaasekkhadhamme adhigacchatī’’ti tesaṃ bhikkhūnaṃ ovādaṃ matthakaṃ pāpento desanaṃ niṭṭhapesi. Pamodavasena paṭiggaṇhanaṃ abhinandananti āha ‘‘sādhu sādhūti abhinandantā sirasā sampaṭicchiṃsū’’ti. Tāya attamanatāyāti tāya yathādesitadesanāgatāya pahaṭṭhacittatāya, tattha yathāladdhaatthavedadhammavedehīti attho. Imameva suttaṃ āvajjamānāti imasmiṃ sutte tattha tattha āgate abhiññeyyādibhede dhamme abhijānanādivasena samannāharantā. Saha paṭisambhidāhi…pe… patiṭṭhahiṃsūti attano upanissayasampannatāya, therassa ca desanānubhāvena yathāraddhaṃ vipassanaṃ ussukketvā paṭisambhidāparivārāya abhiññāya saṇṭhahiṃsūti.
此处长老达摩塞那指示：“于十恶因中，确立十戒取持。护持十根，依根之端智慧确立，识得可知法，断恶趣十法，修福善因十，灭除十恶，修持十善行路，希住十圣境。生十念闻起，得十特境，修十禅定，获十神通。”于是对众比库设教，终止后面恶行恶语。欢喜接受称赞曰：“善哉！善哉！”祝颂头顶随心虔敬。此乃示意心志纯净真诚，且表真实义体。此经典由是启请，一经闻即具神通及知见差别，贪瞋痴离等已除。由修精进与智慧共随，深入三慧，共成神通。
Sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya · 《善吉祥光》长部注疏中
Dasuttarasuttavaṇṇanāya līnatthappakāsanā. · 《十上经》注释之隐义阐明已竟。
Niṭṭhitā ca pāthikavaggaṭṭhakathāya līnatthappakāsanā. · 《波梨品》注释之隐义阐明已竟。
Pāthikavaggaṭīkā niṭṭhitā. · 《波梨品复注》已竟。
Nigamanakathāvaṇṇanā结论语之注释
Therānaṃ mahākassapādīnaṃ vaṃso paveṇī anvayo etassāti theravaṃsanvayo, tena; catumahānikāyesu theriyenāti attho.
长老诸人之谱系记载自大咖萨巴始，为长老传承，谓四大比库尼为长老。
Dasabalassa sammāsambuddhassa guṇagaṇānaṃ paridīpanato dasabalaguṇagaṇaparidīpanassa. Ayañhi āgamo brahmajālādīsu, mahāpadānādīsu, sampasādanīyādīsu ca tattha tattha visesato buddhaguṇānaṃ pakāsanavasena pavattoti. Tathā hi vuttaṃ ādito ‘‘saddhāvahaguṇassā’’ti (dī. ni. aṭṭha. 1.ganthārambhakathā).
为彰显十力正觉世尊种种功德，号称十力功德照显。此教法多载于《梵网经》等，以显佛德最为重要常现。此中释曰：“强信德者也”（《长部·入门品》一八教本初论述）。
Mahāṭṭhakathāya sāranti dīghanikāyamahāaṭṭhakathāyaṃ atthasāraṃ.
此意为《大疏》中已有略旨，专于《长部大疏》之义理提要也。
Ekūnasaṭṭhimattoti thokaṃ ūnabhāvato matta-saddaggahaṇaṃ.
「六十九」者，因其数量比七十少一，故名为六十九。
Mūlakaṭṭhakathāsāranti pubbe vuttaṃ dīghanikāyamahāaṭṭhakathāsārameva puna nigamanavasena vadati. Atha vā mūlakaṭṭhakathāsāranti porāṇaṭṭhakathāsu atthasāraṃ, tenetaṃ dasseti ‘‘dīghanikāyamahāaṭṭhakathāyaṃ atthasāraṃ ādāya imaṃ sumaṅgalavilāsiniṃ karonto sesamahānikāyānampi mūlakaṭṭhakathāsu idha viniyogakkhamaṃ atthasāraṃ ādāyayeva akāsi’’nti.
所谓『根本注疏摘要』，即先前所言，正如《长部大注疏》的序言所述。又或所谓根本注疏摘要，是指在旧版注疏中说义要旨，因此说：「《长部大注疏》摄其要义，撰成此《修善庄严》（Sumaṅgalavilāsinī），并且也为余部根本注疏中能资使用的意旨摘要，即以此为载体而作。」
‘‘Mahāvihāravāsīna’’nti [mahāvihāre nivāsinaṃ (aṭṭhakathāyaṃ)] ca idaṃ purimapacchimapadehi saddhiṃ sambandhitabbaṃ ‘‘mahāvihāravāsīnaṃ samayaṃ pakāsayantiṃ, mahāvihāravāsīnaṃ mūlakaṭṭhakathāsāraṃ ādāyā’’ti ca. Tena puññena. Hotu sabbo sukhī lokoti kāmāvacarādivibhāgo sabbopi sattaloko yathārahaṃ bodhittayādhigamanavasena sampattena nibbānasukhena sukhito hotūti sadevakassa lokassa accantasukhādhigamāya attano puññaṃ pariṇāmeti.
所谓『大寺所住众』，即指依止于大寺的诸僧的前后两语共同指称：「此时此地大寺住众，奉受此大寺根本注疏摘要。」借此功德，愿诸众皆得安乐。诸欲行及他诸法界众生，应当如是体悟，以成就觉悟，因而证得正真的涅槃安乐，诸众生皆因此安乐。乃至天人世界中者，亦同样因自身功德成熟而获极乐。
Parimāṇato sādhikaṭṭhavīsasahassanavutibhāṇavārā niṭṭhitāti. Parimāṇato sādhikaṭṭhavīsasahassamattaganthena dīghanikāyaṭīkā racitācariyadhammapālena.
据计量，计有二十三万数余阿阇世年完结。依计量成书者，即由《长部》注疏作者——修行住持历代法师达摩巴拉所撰。
Micchādiṭṭhādicorehi , sīlādidhanasañcayaṃ;
谓由邪见等贼取而积累各类戒律财宝；
Rakkhaṇatthāya sakkaccaṃ, mañjūsaṃ viya kāritanti. (etthantare pāṭho pacchā likhito)
为护持故略似将宝箱缚缸一般加以制备。（段落末另有增写读本）
Niṭṭhitā sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya līnatthappakāsanā. · 《善吉祥光》——《长部》注释之隐义阐明已竟。
Dīghanikāyaṭīkā niṭṭhitā. · 《长部复注》已竟。