6. Pāsādikasuttaṃ · 6. 可喜经复注
6. Pāsādikasuttavaṇṇanā6. 《可喜经》义疏
Nigaṇṭhanāṭaputtakālaṅkiriyavaṇṇanā尼干陀若提子命终义疏
§164
164. Lakkhassa saravedhaṃ avirajjhitvāna vijjhanavidhiṃ jānantīti vedhaññā. Tenāha ‘‘dhanumhi katasikkhā’’ti. Sippaṃ uggahaṇatthāyāti dhanusippādisippassa uggahaṇatthāya. Majjhimena pamāṇena sarapātayogyatāvasena katattā dīghapāsādo.
164. 关于“箭”的彻底理解，即认识箭术的技术方法，这被称为“受知”。因此说“弓上的训练”，意指为了提起射艺这项技艺。指用中等长度的箭杆，具备使用弓箭的合适能力，从而完成长廊。
Sampati kālaṃ katoti acirakālaṃ kato. Dvedhikajātāti jātadvedhikā sañjātabhedā. Dvejjhajātāti duvidhabhāvappattā. Bhaṇḍanti paribhāsanti etenāti bhaṇḍanaṃ, viruddhacittaṃ. Tanti bhaṇḍanaṃ. ‘‘Idaṃ nahānādi na kattabba’’nti paññattavattaṃ paṇṇatti. Dhammavinayanti pāvacanaṃ siddhantaṃ. Vijjhantā mukhasattīhi. Sahitaṃ meti mayhaṃ vacanaṃ sahitaṃ siliṭṭhaṃ pubbāparasambandhaṃ atthayuttaṃ kāraṇayuttaṃ. Tenāha ‘‘atthasaṃhita’’nti. Adhiciṇṇanti āciṇṇaṃ. Viparāvattanti virodhadassanavasena parāvattitaṃ, parāvattaṃ dūsitanti attho. Tenāha ‘‘cirakālavasena paguṇaṃ, taṃ mama vādaṃ āgamma nivatta’’nti. Pariyesamāno vicara tattha gantvā sikkhāti attho. Sace sakkosi, idāniyeva mayā veṭhitaṃ dosaṃ nibbeṭhehi. Maraṇamevāti aññamaññaghātanavasena maraṇameva. Nāṭaputtassa imeti nāṭaputtiyā, te pana tassa sissāti āha ‘‘antevāsikesū’’ti. Purimapaṭipattito paṭinivattanaṃ paṭivānaṃ, taṃ rūpaṃ sabhāvo etesanti paṭivānarūpā. Tenāha ‘‘nivattanasabhāvā’’ti. Kathanaṃ atthassa ācikkhanaṃ. Pavedanaṃ hetudāharaṇāni āharitvā bodhanaṃ. Tenāha ‘‘duppavediteti duviññāpite’’ti. Na upasamāya saṃvattatīti anupasamasaṃvattanaṃ, tadeva anupasamasaṃvattanikaṃ, tasmiṃ. Samussitaṃ hutvā patiṭṭhāhetubhāvato thūpaṃ, patiṭṭhāti āha ‘‘bhinnathūpeti bhinnapatiṭṭhe’’ti, thūpoti vā dhammassa niyyānabhāvo veditabbo aññe dhamme abhibhuyya samussitaṭṭhena, so nigaṇṭhassa samaye. Kehici abhinnasammatopi bhinno vinaṭṭho eva sabbena sabbaṃ abhāvatoti so bhinnathūpo, so eva niyyānabhāvo vaṭṭadukkhato muccitukāmānaṃ paṭisaraṇaṃ, tamettha natthīti appaṭisaraṇo, tasmiṃ bhinnathūpe appaṭisaraṇeti evamettha attho veditabbo.
“完成时”指的是迅速完成。“双出生”意指出生后区分之事。“双状出生”指有两种状态的出现。“断”是指反义表达，因此称为“使破裂、心意对立”。“弃”说明了“此种如浴洗等不应为之”的既定说法，称之为规矩。 “法律和律藏”指训诂与准则。带领众生口头指令，辅以上下文关联、涵义齐备、理由充分的话语，因此称为“意义调合”。“割断”意即“截断”。“违背”乃以相反见解逆转已成状态，意谓“恶浊”。因此说：“因长久恶习，我的话回转。” 探索检验而反复思考即为修行之义。若有此能力，就应断除即刻揭露的恶念。“生死”指人与人相互残害。 “剧中子”借指剧作中的小孩，然而徒弟称其为“居所附近的人”。“先前实践”与“返回”二义同体，此乃回转本质，故称为“回转相性”。如何准确表达意义？需凭借因果举例及阐明教导，故言“难以领悟，二重分解之意”。“不和解”指不相应的缘起，也是非和谐之相，因由有“断塔”，意指动摇其基础，“破塔”意为塔破坏而结构倒塌。此塔乃法的消散之相。又因覆灭乃忧苦想解脱者的避难所，时观察山崩亦如是。有人虽同意，实质上已破碎无缺损，表示其完全消亡，即此为破破塔之义；且乃为涅槃的表现，断绝所有，令苦者脱离痛苦的依归，此处无他依托，故称为非依托于破破塔，此为此意宜知。
Ācariyappamāṇanti ācariyamuṭṭhi hutvā pamāṇabhūtaṃ. Nānānīhārenāti nānākārena.
“老师尺度”意为老师的掌控尺度已实现和确立。“多样不同之故”即因种种原因分别不同。
§165
165.Tatheva samudācariṃsu bhūtapubbagatiyā. Sāmākānanti sāmākadhaññānaṃ.
165. 同样地，诸法皆由本体之先行而发起。 “通识”是指共有的知识见解。
‘‘Yenassa upajjhāyo’’ti vatvā yathāssa āyasmato cundassa dhammabhaṇḍāgāriko upajjhāyo ahosi, taṃ vitthārena dassetuṃ ‘‘buddhakāle kirā’’tiādi vuttaṃ. Tattha buddhakāleti bhūtakathanametaṃ, na visesanaṃ. Satthu parinibbānato puretarameva hi dhammasenāpati parinibbuto.
“使其成为导师”指称其为导师之行为，就如同敬爱的长者尊称丛林中维持戒律的僧人为导师一样，这被详细说明为“佛陀时代，诚然如是”，这里的佛陀时代仅表述事物之发生时间，无附加修饰。佛陀先于灭度时即为法的领导者，已成就涅槃。
Dhammaratanapūjāvaṇṇanā法宝供养义疏
Saddhivihārikaṃadāsīti saddhivihārikaṃ katvā adāsi.
“施与信仰居士”是指创建并赠予信心强盛的居士住所。
Kathāya mūlanti bhagavato santikā labhitabbadhammakathāya kāraṇaṃ. Samuṭṭhāpetīti uṭṭhāpeti, dāliddiyapaṅkato uddharatīti adhippāyo. Sandhamanti sammadeva dhamanto. Ekekasmiṃ pahāreyeva tayo tayo vāre katvā divā navavāre rattiṃ navavāre.Upaṭṭhānameva gacchati buddhupaṭṭhānavasena, pañhāpucchanādivasena pana antarantarāpi gacchateva, gacchanto ca divasassa…pe… gacchati. Ñātuṃ icchitassa atthassa uddharaṇabhāvato pañhova pañhuddhāro, taṃ gahetvāva gacchati attano mahāpaññatāya, satthu ca dhammadesanāyaṃ akilāsubhāvato.
言谈为世尊亲近所应得，故为法说的根本原因。『激起、引起』就是使兴起，也就是拔起泥泞中的稻秧，称为领导。『调伏』是正确的调伏法。在每个祈祷日里，白天与正月九日，夜晚以初一九夜不断。在近侍的陪伴下，依佛教所守护的仪轨，虽然时有问答等间歇，世尊仍在一整天中持续讲说。为使愿得解悟的有情利益，收纳此问，怀抱此义而说法；施主具大智慧，作为世尊正法的传播者，乃为无有杂染之善法的宣说者。
Asammāsambuddhappaveditadhammavinayavaṇṇanā非正自觉者所宣说法与律义疏
§166
166.Ārocitepi tasmiṃ atthe. Sāmiko hoti, tassa sāmikabhāvaṃ dassetuṃ ‘‘sova tassā ādimajjhapariyosānaṃ jānātī’’ti āha. Evanti vacanasampaṭicchanaṃ. Cundattherena hi ānītaṃ kathāpābhataṃ bhagavā sampaṭicchanto ‘‘eva’’nti āha. ‘‘Eva’’nti durakkhāte dhammavinaye sāvakānaṃ dvedhikādibhāvena viharaṇakiriyāparāmasanañhetaṃ.
166. 关于所说法义，曾云：『有主人，欲显现其主人的身份，即能够了解主人的起、住、灭。』此说乃语言使用的巧妙改变。长老准陀曾以经传授的语句解释，世尊应承说『确实如此』。此『确实如此』乃于法与律中极难持守、令弟子生疑的种种二重等问题上作恰当断除，以免懈怠修行。
Yasmā…pe… pākaṭaṃ hoti byatirekamukhena ca neyyassa atthassa vibhūtabhāvāpattito. Atha vā yasmā…pe… pākaṭaṃ hoti dosesu ādīnavadassanena tappaṭipakkhesu guṇesu ānisaṃsassa vibhūtabhāvāpattito. Vokkammāti apasakketvā. Āmeḍitalopena cāyaṃ niddeso, vokkamma vokkammāti vuttaṃ hoti, tena tassa vokkamanassa antarantarāti ayamattho labbhatīti āha ‘‘na nirantara’’ntiādi. Dhammānudhammapaṭipattiādayoti tena satthārā vuttamuttidhammassa anudhammaṃ appaṭipajjanādayo . Ādi-saddena pāḷiyaṃ āgatā asāmīcipaṭipadādayo ca saṅgayhanti. Manussattampīti pi-saddena ‘‘vicāraṇapaññāya asambhavo, dosesu anabhinivesitā, asandiṭṭhiparāmāsitā’’ti evamādīnaṃ saṅgaho daṭṭhabbo. ‘‘Tathā eva’’nti padehi yathākkamaṃ pakārassa kāmaṃ tirokkhatā, paccakkhatā vuccati, tathāpi yathā ‘‘tathā paṭipajjatū’’ti padena paṭipajjanākāro niyametvā vihito, tathā ‘‘evaṃ paṭipajjatū’’ti imināpīti idaṃ tassa atthadassanabhāvena vuttaṃ. Samādapitattā micchāpaṭipadāya apuññaṃ pasavati.
因为……明显显现，且因不配得的往来之理而产生的偏差。又因为……明显显现，因见恶的缺陷而流露的得失与善处的影响。『回转』即指回归。以高扬之灯喻指嘱咐，这里所说的『回转』，是指断除其回转的意念，故说『非连续的』等。此指世尊所说无误法的相应不顺行。及诸不适当之开头语句，形成巴利文中的不当行持，均收入其中。人的身心中则有『因智慧思虑不及、对恶的未生等未安立、无定性怀疑等』之意。以『如此』等词，应循照适当方式揭露其意。虽曰『如是修行』，但实则非正行，故致不善业增长。
§167
167. Ñāyati muttidhammo etenāti ñāyo, tena satthārā vutto dhammānudhammo, taṃ paṭipannoti ñāyappaṭipanno, so pana yasmā tassa muttidhammassa adhigame kāraṇasammato, tasmā vuttaṃ ‘‘kāraṇappaṭipanno’’ti. Nipphādessatīti sādhessati, siddhiṃ gamissatīti vuttaṃ hoti. Dukkhanibbattakanti sampati, āyatiñca dukkhassa nibbattakaṃ. Vīriyaṃ karoti micchāpaṭipannattā.
167. 『归于解脱的法即义理』指其是由世尊所说的正法所摄受，称为法的归依；修行者遵循这一法则名为义理的修道。因这是获得解脱的重要缘故，故称为『缘由修行』。所谓『消除』是解脱之意，故称为达到。痛苦之生即于苦本生，努力因着于误行而无功效。
Sammāsambuddhappaveditadhammavinayādivaṇṇanā正自觉者所宣说法与律等义疏
§168
168.Niyyātīti vattati, saṃvattatīti vā attho.
168. 『必然』是规则的意思，也称为『运作』。
§170
170. Idha sāvakassa sammāpaṭipattiyā ekantikaapassayadassanatthaṃ satthu sammāsambuddhatā, dhammassa ca svākkhātatā kittitāti ‘‘sammāpaṭipannassa kulaputtassa pasaṃsaṃ dassetvā’’ti vuttaṃ. Evañhi imissā desanāya saṃkilesabhāgiyabhāvena uṭṭhitāya vodānabhāgiyabhāvena yathānusandhinā pavatti dīpitā hoti. Abodhitatthāti appaveditatthā, paramatthaṃ catutthasaccapaṭivedhaṃ apāpitāti attho. Pāḷiyaṃ ‘‘assā’’ti padaṃ ‘‘sāvakā saddhamme’’ti dvīhi padehi yojetabbaṃ ‘‘assa sammāsambuddhassa sāvakā, assa saddhamme’’ti. Sabbasaṅgahapadehi katanti sabbassa sāsanatthassa saṅgaṇhanapadehi ekajjhaṃ kataṃ. Tenāha ‘‘sabbasaṅgāhikaṃ kataṃ na hotīti attho’’ti. Pubbenāparaṃ sambandhatthabhāvena saṅgahetabbatāya vā saṅgahāni padāni katāni etassāti saṅgahapadakataṃ, brahmacariyaṃ. Tappaṭikkhepena na ca saṅgahapadakatanti yojanā. Rāgādipaṭipakkhaharaṇaṃ, yathānusiṭṭhaṃ vā paṭipajjamānānaṃ vaṭṭadukkhato paṭiharaṇaṃ nibbānapāpanaṃ paṭihāro, so eva ā-kārassa i-kāraṃ katvā paṭihiro, paṭihiro eva pāṭihiro, saha pāṭihirenāti sappāṭihiraṃ, tathā suppaveditatāya sappāṭihiraṃ katanti sappāṭihirakataṃ. Tādisaṃ pana vaṭṭato niyyāne niyuttaṃ, niyyānappayojanañca hotīti āha ‘‘niyyānika’’nti. Devalokatoti devalokato paṭṭhāya rūpīdevanikāyato pabhuti. Suppakāsitanti suṭṭhu pakāsitaṃ. Yāva devamanussehīti vā yāva devamanussehi yattakā devā manussā ca, tāva te sabbe abhibyāpetvā suppakāsitaṃ. Anutāpāya hotīti anutappo, so pana anutāpaṃ karonto viya hotīti vuttaṃ ‘‘anutāpakaro hotī’’ti.
170. 于此，因弟子通过正行实现一境不生的见证，是因觉者证悟与法之彻底宣说，故有『为正行的弟子展示赞誉』之意。此如上所述的教法，因杂染之份已除，觉者断除无明，故势必生起。『无明』指没有理解正理，未能达到四圣谛真义。巴利语中“assa”一词经两种词合成，意指『该觉者之弟子，及该法门之弟子』。此为总括性集合词，合而一者，故说『不是完全合成意』。此集合词系依因果相关依存而构成，非仅因节略而合成。以断除贪欲等相反状态，及见习修行者对法的因果不断断无过患，因此对之进行反制。反制即为消除，亦称良好解决，故称为纯粹良善的反制。此乃因呼吸佛天乐土中之净气而生起的清净灌注。此称曾明示为『无后续』。因为说『于天界』之事为众生领受欢喜之地，故称明朗普照。至今凡天地人间之间，均被其光明所照耀，应当明了。称此者即为不曾起过悔恨之人，或已去除悔恨者，故名曰不悔者。
§172
172.Thiroti ṭhitadhammo kenaci asaṃhāriyo, asekkhā sīlakkhandhādayo therakārakā dhammā.
第172条。长老的本质是坚定不移的，无可动摇，品行完全无瑕，是由诸多坚固的品德要素组成。
§173
173.Yogehi khemattāti yogehi anupaddutattā. Saddhammassāti assa saddhammassa. Assāti ca assa satthuno.
第173条。瑜伽者之所以安稳，是因瑜伽未受污染不染；正法者之所以称为正法，是因该法属世尊所授；世尊之所以为世尊，是因其具足正证法理。
§174
174. Upāsakā brahmacārino nāma visesato anāgāmino. Sotāpannasakadāgāminopi tādisā tathā vuccantīti ‘‘brahmacariyavāsaṃ vasamānā ariyasāvakā’’ icceva vuttaṃ.
第174条。居士和持戒修行者特别指未入涅槃的上来者。连初果、二果、三果的发趣者，也都称为如此，意即“住持梵行净行的高贵弟子”，这是对他们的称谓。
§176
176.Sabbakāraṇasampannanti yattakehi kāraṇehi sampannaṃ nāma hoti, tehi sabbehi kāraṇehi sampannaṃ sampattaṃ upagataṃ paripuṇṇaṃ, samannāgataṃ vā. Imameva dhammanti imameva sāsanadhammaṃ.
第176条。所谓万因具足者，是指具备一切因缘条件，因缘俱全，达到圆满成就或具备完整条件。此即所谓法以及教法的本义。
Udakena padesaññunā attano paññāveyyattiyataṃ dassetuṃ aniyyānike atthe payuttaṃ paheḷikasadisaṃ vacanaṃ, bhagavatā attano sabbaññutāya niyyānike atthe yojetvā dassetuṃ ‘‘udako suda’’ntiādi vuttanti taṃ dassetuṃ ‘‘so kirā’’tiādimāha.
以水映地为喻，譬如用水展现自身智慧的明晰，故用与智慧相关的语句表达此意。如佛陀所言“水净为佳”，即喻示智慧清净的特点，此义即《水即如是》之说。
Saṅgāyitabbadhammādivaṇṇanā应合诵法等义疏
§177
177.Saṅgamma samāgammāti tasmiṃyeva ṭhāne labbhamānānaṃ gativasena saṅgamma ṭhānantarato pakkosanena samāgatānaṃ vasena samāgamma. Tenāha ‘‘saṅgantvā samāgantvā’’ti. Atthena atthanti padantare āgataatthena saha tattha tattha āgatamatthaṃ. Byañjanena byañjananti etthāpi eseva nayo. Samānentehīti samānaṃ karontehi, opammaṃ vā ānentehi. Saṅgāyitabbanti sammadeva gāyitabbaṃ kathetabbaṃ, taṃ pana saṅgāyanaṃ vācanāmaggoti āha ‘‘vācetabba’’nti.
第177条。会合、集聚者，指同处一地、同行众中相聚，或由相互引领而集结，或依住处共同聚集。谓之“会合圆融”。‘会合’与‘集会’分别以语境区别实意和表意。‘共聚’意指众生共同行为，‘比拟’为类似聚合。‘会唱’意谓合适歌吟，或讲说、传播，‘会聚’作言语之集结，称为‘所说之语’。
§178
178.Tassa vā bhāsiteti tassa bhikkhuno bhāsite atthe ceva byañjane ca. Atthamicchāgahaṇaropanāni yathā honti, taṃ dassetuṃ ‘‘cattāro satipaṭṭhānā’’tiādi vuttaṃ. Ārammaṇaṃ ‘‘satipaṭṭhāna’’nti gaṇhāti, na satiyeva ‘‘satipaṭṭhāna’’nti. ‘‘Satipaṭṭhānānī’’tibyañjanaṃ ropeti tasmiṃ atthe, na ‘‘satipaṭṭhānā’’ti. Upapannatarānīti yuttatarāni. Allīnatarānīti siliṭṭhatarāni. Yā cevāti liṅgavipallāsena vuttaṃ, vibhattilopena vā. Puna yā cevāti liṅgavipallāseneva niddeso. Neva ussādetabboti na ukkaṃsetabbo virajjhitvā vuttattā. Na apasādetabboti na santajjetabbo vivādapariharaṇatthaṃ. Dhāraṇatthanti upadhāraṇatthaṃ sallakkhaṇatthaṃ.
178.“他所说者”，谓该比库所言之义义与义之意涵。诸语言意指意义之取得、引申及依附，如所为，谓为示现“正念观四法”诸语之义。所取义门名为“正念观”，非独仅名念还。文中“正念观们”诸语乃附着于其义，而非附着于“正念观”。“现已成者”意谓更妥当之意义；“糟者”意谓更拙劣者。又所谓“已”由语尾错用而出，或因音脱之故。所言不可去除，亦不可激动应安住之语。不可毁谤，亦不可与之争辩，为和解也。持守之义者，为依正义、为符号之意。
§181
181.Atthena upetanti aviparītena atthena upetaṃ taṃ ‘‘ayamettha attho’’ti upecca paṭijānitvā ṭhitaṃ. Tathārūpo ca tassa bujjhitā nāma hotīti āha ‘‘atthassa viññātāra’’nti. Evametaṃ bhikkhuṃ pasaṃsathāti vuttanayena dhammabhāṇakaṃ amuṃ bhikkhuṃ ‘‘evaṃ lābhā no āvuso’’tiādiākārena pasaṃsatha. Idānissa pasaṃsabhāvaṃ dassetuṃ ‘‘eso hī’’tiādi vuttaṃ. Esāti pariyattidhammassa satthukiccakaraṇato, tattha cassa sammadeva avaṭṭhitabhāvato ‘‘buddho nāma esā’’ti vutto. ‘‘Lābhā no’’tiādinā cassa bhikkhūnaṃ piyagarubhāvaṃ vibhāvento satthā taṃ attano ṭhāne ṭhapesīti vutto.
181.“由义顺遂”者，谓不逆义而顺义，谓此义成“此是义”而据立。若是此等意义已证得，即名为“义已知者”。如是则当赞叹比库，于言教中，此比库即为“善知识”，谓以此言表扬之曰“就如彼收益”，意在赞许。今示赞之旨，用“此人恶”等科判语句。依此“他”者，本指本教义解释者，所言义理相符，故誉之为“佛者”。“彼弟子”如下之句，说明佛设比库之位，要辞，令彼比库林立。
Paccayānuññātakāraṇādivaṇṇanā关于准许资具之理由等的解说
§182
182.Tatopi uttaritaranti yā pubbe sammāpaṭipannassa bhikkhuno pasaṃsanavasena ‘‘idha pana cunda satthā ca hoti sammāsambuddho’’tiādinā (dī. ni. 3.167, 169) pavattitadesanāya upari ‘‘idha cunda satthā ca loke udapādī’’tiādinā (dī. ni. 3.170, 171) desanā vaḍḍhitā. Tatopi uttaritaraṃ savisesaṃ desanaṃ vaḍḍhento ‘‘paccayahetū’’tiādimāha. Tattha paccayahetūti paccayasaṃvattanahetu. Uppajjanakā āsavāti paccayānaṃ pariyesanahetu ceva paribhogahetu ca uppajjanakā kāmāsavādayo. Tesaṃ diṭṭhadhammikānaṃ āsavānaṃ ‘‘idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappetī’’ti (saṃ. ni. 5.8) ‘‘idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevatī’’tiādinā (ma. ni. 1.23; a. ni. 6.58) ca sammāpaṭipattiṃ upadisanto bhagavā paṭighātāya dhammaṃ deseti nāma. ‘‘Yo tumhesu pāḷiyā atthabyañjanāni micchā gaṇhāti, so neva ussādetabbo, na apasādetabbo, sādhukaṃ saññāpetabbo tasseva atthassa nisantiyā’’ti evaṃ pariyattidhamme micchāpaṭipanne sammāpaṭipattiyaṃ bhikkhū niyojento bhagavā bhaṇḍanahetu uppajjanakānaṃ samparāyikānaṃ āsavānaṃ paṭighātāya dhammaṃ deseti nāma. Yathā te na pavisantīti te āsavā attano cittasantānaṃ yathā na otaranti. Mūlaghātena paṭihananāyāti yathā mūlaghāto hoti, evaṃ mūlaghātavasena pajahanāya. Tanti cīvaraṃ. Yathā cīvaraṃ idamatthikatameva upādāya anuññātaṃ, evaṃ piṇḍapātādayopi.
182.再次言及“更甚”者，谓于昔时正行比库之赞叹，承续彼说法，如“此处尊者及正觉世尊”者（《长部尼陀经》第3章167、169节），且“此处尊者是世间尊者”诸句（第3章170、171节），其宣说日盛。更以增广之特论，称为“因缘缘起”等。因缘故者谓因缘次第而成。修起诸漏者，谓贪欲等之漏。于见等之漏者，世尊宣说，如“诸圣弟子舍邪业行而修正业以生”，及“比库应理智观衣”，即宣扬正行。乃视彼人误取语义，不应轻视或破坏，宜正确认知所言义理，相应正行，此理。以是义理为依，宣说出离道理，以摧诸余贼入门之漏。若彼不入彼中，则漏于心中不灭。如毁根本，谓根本被毁除故，于此如法弃漏。象衣贪著，如衣皈依日，饭食亦是。
Sukhallikānuyogādivaṇṇanā关于沉溺享乐等的解说
§183
183.Sukhitanti sañjātasukhaṃ. Pīṇitanti dhātaṃ suhitaṃ. Tathābhūto pana yasmā thūlasarīro hoti, tasmā ‘‘thūlaṃ karotī’’ti vuttaṃ.
183.“安乐”者，谓生起快乐，“乐了”者，谓质料已乐。复次因有大躯体，故称为“有所大”。
§186
186.Naṭhitasabhāvāti anavaṭṭhitasabhāvā, evarūpāya kathāya anavaṭṭhānabhāvato sabhāvopi tesaṃ anavaṭṭhitoti adhippāyo. Tenāha ‘‘jivhā no atthī’’tiādi. Kāmaṃ ‘‘pañcahi cakkhūhī’’ti vuttaṃ, aggahitaggahaṇena pana cattāri cakkhūni veditabbāni. Sabbaññutaññāṇañhi samantacakkhūti. Tassa vā ñeyyadhammesu jānanavasena pavattiṃ upādāya ‘‘jānatā’’ti vuttaṃ. Hatthāmalakaṃ viya paccakkhato dassanavasena pavattiṃ upādāya ‘‘passatā’’ti vuttaṃ. Nemaṃ vuccati thambhādīhi anupaviṭṭhabhūmippedesoti āha ‘‘gambhīrabhūmiṃ anupaviṭṭho’’ti. Suṭṭhu nikhātoti bhūmiṃ nikhanitvā sammadeva ṭhapito. Tasminti khīṇāsave. Anajjhācāro acalo asampavedhī, yasmā ajjhācāro setughāto khīṇāsavānaṃ. Sotāpannādayoti ettha ādi-saddena gahitesu anāgāmino tāva navasupi ṭhānesu khīṇāsavā viya abhabbā, sotāpannasakadāgāmino pana ‘‘tatiyapañcamaṭṭhānesu abhabbā’’ti na vattabbā, itaresu sattasu ṭhānesu abhabbāva.
186.“未定性”者，谓无坚固性，以是言语为“无坚固性”，乃止语也。所谓“舌乃体用”说。欲由五眼洞察，然以四眼为识别之根本。全知为全遍眼。以识知知根，应作“知者”。如手摸所见，亦称“所见者”。谓无支柱之地，称为“深地无所支”。得洁净为“正立”。此即无漏。行为不放逸，不动摇，不受影响，因行为为无漏众处如桥。所谓初果弟子等，名言以起止。如初果等于九处不堪者，不应说其于第三、第五处仍不堪或七处不堪者。
Pañhabyākaraṇavaṇṇanā关于解答问题的解说
§187
187.Gihibyañjanenāti gihiliṅgena. Khīṇāsavo pana gihibyañjanena arahattaṃ pattopi na tiṭṭhati vivekaṭṭhānassa abhāvāti adhippāyo. Tassa vasenāti bhummadevattabhāve ṭhatvā arahattappattassa vasena. Ayaṃ pañhoti ‘‘abhabbo so nava ṭhānāni ajjhācaritu’’nti ayaṃ pañho āgato itarassa pabbajjāya, parinibbānena vā abhabbatāya avuttasiddhattā. Yadi evaṃ kathaṃ bhikkhugahaṇanti āha ‘‘bhinnadosattā’’tiādi. Aparicchedanti apariyantaṃ, tayidaṃ suvipulanti āha ‘‘mahanta’’nti. Ñeyyassa hi vipulatāya ñāṇassa vipulatā veditabbā, etena ‘‘apariccheda’’nti vuccamānampi ñeyyaṃ satthu ñāṇassa vasena paricchedamevāti dassitaṃ hoti. Vuttañhetaṃ ‘‘ñāṇapariyantikaṃ neyya’’nti (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5) anāgateapaññāpananti anāgate visaye ñāṇassa apaññāpanaṃ. ‘‘Paccakkhaṃ viya katvā’’ti kasmā viya-saddaggahaṇaṃ kataṃ, nanu buddhānaṃ sabbampi ñāṇaṃ attano visayaṃ paccakkhameva katvā pavattati ekappamāṇabhāvatoti? Saccametaṃ, ‘‘akkha’’nti pana cakkhādiindriyaṃ vuccati, taṃ akkhaṃ pati vattatīti cakkhādinissitaṃ viññāṇaṃ, tassa ca ārammaṇaṃ ‘‘paccakkha’’nti loke niruḷhametanti taṃ nidassanaṃ katvā dassento ‘‘paccakkhaṃ viya katvā’’ti avoca, na pana bhagavato ñāṇassa appaccakkhākārena pavattanato. Tathā hi vadanti –
187.“俗义用语”乃俗性词。无漏得阿拉汉并非因俗词之德。所讲“因缘”者，在于持留天界、阿拉汉所依。如问“彼不适于九处行不行？”此因他退出家、入涅槃而论其不可也。若问“何不受戒？”答者曰“分断众烦恼”，谓贤者普广之理，称为广大。彼理广而无界，故号曰“无界”。尊者之智慧大广，即为此不可边之界。言“知之终极”，即未来之明现，意味未来诸智未显。谓“宛若分明作”者，欲示知之明照，并非佛之识究竟发作。是为如是说。
‘‘Āvibhūtaṃ pakāsanaṃ, anupaddutacetasaṃ;
“显露无碍的明了，清净无垢的心识；
Atītānāgate ñāṇaṃ, paccakkhānaṃ vasissatī’’ti.
能够了知过去与未来，现时真实不失。”
Aññattha vihitakenāti aññasmiṃ visaye pavattitena. Saṅgāhetabbanti samaṃ katvā kathayitabbaṃ, kathanaṃ pana paññāpanaṃ nāma hotīti paññāpetabbanti attho vutto. Tādisanti satataṃ samitaṃ pavattakaṃ. Ñāṇaṃ nāma natthīti āvajjanena vinā ñāṇuppattiyā asambhavato. Ekākārena ca ñāṇe pavattamāne nānākārassa visayassa avabodho na siyā. Athāpi siyā, anirupitarūpeneva avabodho siyā, tena ca ñāṇaṃ ñeyyaṃ aññātasadisameva siyā. Na hi ‘‘idaṃ ta’’nti vivekena anavabuddho attho ñāto nāma hoti, tasmā ‘‘carato ca tiṭṭhato cā’’tiādi bālalāpanamattaṃ. Tenāha ‘‘yathariva bālā abyattā, evaṃ maññantī’’ti.
这说法另有他义，是指在别的课题上所流转的情况。此处应综合归纳，等同对待，加以说明。所谓‘如何表明’即是说应加以说明的意思。这就是说平常反复流转的事理。所谓知识如果不存在，没有推导必不可能产生知识。单一方面存在知识时，若涉及多方面的课题，必定不会有明了的理解。即便有，也仅是未能确切描述的模糊理解。若不能明辨‘这是此物’的区别，不得真正称为知道，因此‘行住语’等是幼稚肤浅的胡言。故说‘如同幼人迷惑一般，自以为是’。
Satiṃ anussaratīti satānusāri, satiyānuvattanavasena pavattañāṇaṃ. Tenāha ‘‘pubbenivāsānussatisampayuttaka’’nti . Ñāṇaṃ pesesīti ñāṇaṃ pavattesi. Sabbatthakameva ñeyyāvaraṇassa suppahīnattā appaṭihataṃ anivāritaṃ ñāṇaṃ gacchati pavattaticceva attho. ‘‘Bodhi vuccati catūsu maggesu ñāṇa’’nti (cūḷani. 211) vacanato catumaggañāṇaṃ bodhi, tato tassa adhigatattā uppajjanakaṃ paccavekkhaṇañāṇaṃ ‘‘bodhijaṃ ñāṇaṃ uppajjatī’’ti vuttaṃ. Bodhijaṃ bodhimūle jātaṃ catumaggañāṇaṃ, tañca kho anāgataṃ ārabbha uddissa tassa appavattiatthaṃ tathāgatassa uppajjati tassa uppannattā āyatiṃ punabbhavābhāvato. Kathaṃ tathāgato anāgatamaddhānaṃ ārabbha atīrakaṃ ñāṇadassanaṃ paññāpetīti? Atītassa pana addhuno mahantatāya atīrakaṃ ñāṇadassanaṃ tattha paññāpetīti ko ettha virodho. Titthiyā pana imamatthaṃ yāthāvato ajānantā – ‘‘tayidaṃ kiṃ su, tayidaṃ kathaṃsū’’ti attano aññāṇameva pākaṭaṃ karonti. Tasmā bhagavatā sasantatipariyāpannadhammappavattiṃ sandhāya ‘‘aññavihitakaṃ ñāṇadassana’’ntiādi vuttaṃ. Itaraṃ pana sandhāya vuccamāne sati tathārūpe payojane anāgatampi addhānaṃ ārabbha atīrakameva ñāṇadassanaṃ paññāpeyya bhagavāti anatthasaṃhitanti ayamettha atthoti āha ‘‘na idhalokatthaṃ vā paralokatthaṃ vā nissita’’nti. Yaṃ pana sattānaṃ anatthāvahattā anatthasaṃhitaṃ, tattha setughāto tathāgatassa. ‘‘Bhāratayuddhasītāharaṇasadisa’’nti iminā tassā kathāya yebhuyyena abhūtatthataṃ dīpeti. Sahetukanti ñāpakena hetunā sahetukaṃ. So pana hetu yena nidassanena sādhīyati, taṃ tassa kāraṇanti tena sakāraṇaṃ katvā. Yathā hi paṭiññātatthasādhanato hetu, evaṃ sādhakaṃ nidassananti. Yuttapattakāleyevāti yuttānaṃ pattakāle eva. Ye hi veneyyā tassā kathāya yuttā anucchavikā, tesaṃyeva yojane sandhāya vā kathāya patto upakārāvaho kālo, tadā eva kathetīti attho.
忆持就是心意继顺、念念相续地流转知识。故说‘与前世忆念相应’。知识意谓有知识发生。无处不如实破除该知识对象的障碍，如法、无碍而流转的知识，即此意也。称为觉知，于四圣谛的四种道知种，谓觉悟；依此觉悟所获得的，称为生起的回顾观察之智，谓‘生起觉知’。此生起觉知起于觉悟的根本之处，即四圣谛之智慧，而此智慧是未发生未来的。为了开示未发生者，世尊应运而生，显示此已发之现象且显其往复生灭。如何世尊依未发生为缘，起始并表示超越范围的知识与见识而加以说明呢？至于过去，现时因其广大，不断增长的知识见识亦应加以说明，此处有何抵触呢？外道对这义由于不懂实况，便自称‘这算得了什么？这又为何？’只是把自己的无知公开而已。故世尊为证众理，持续不断地流转法理时，称其为‘变异知识见识’等。若另指意义，依此常念适当地说，应由世尊说明因缘，引发未发生根本而超越范围的知识与见识，若主张世尊说此理无益，即谓此义不应宣说。又对众生带来害处、无益之处便是彼世尊断灭的陷阱。譬如‘印度战争寒凉灾害’等事喻示此话语性质，多为无效之意。所谓因缘连带，即由因以缘成立。因者，是借由证明而确立的，是其缘故。若约定时间，谓于相应时间；缘由相应连携之故，谓于所缘之连带；因此在此结合闻说，方得利益之适时，故谓‘于此时即当说明’。
§188
188.‘‘Tathā tatheva gadanato’’ti iminā ‘‘tathāgato’’ti āmeḍitalopenāyaṃ niddesoti dasseti. Tathā tathevāti ca dhammaatthasabhāvānurūpaṃ, veneyyajjhāsayānurūpañcāti adhippāyo. Diṭṭhanti rūpāyatanaṃ daṭṭhabbato, tena yaṃ diṭṭhaṃ, yaṃ dissati, yaṃ dakkhati, yaṃ sati samavāye passeyyaṃ, taṃ sabbaṃ ‘‘diṭṭhaṃ’’ tveva gahitaṃ kālavisesassa anāmaṭṭhabhāvato. ‘‘Suta’’ntiādīsupi eseva nayo. Sutanti saddāyatanaṃ sotabbato. Mutanti sanissayena ghānādiindriyena sayaṃ patvā pāpuṇitvā gahetabbaṃ. Tenāha ‘‘patvā gahetabbato’’ti. Viññātanti vijānitabbaṃ, taṃ pana diṭṭhādivinimuttaṃ viññeyyanti āha ‘‘sukhadukkhādidhammāyatana’’nti. Pattanti yathā tathā pattaṃ, hatthagataṃ adhigatanti attho. Tenāha ‘‘pariyesitvā vā apariyesitvā vā’’ti. Pariyesitanti pattiyāmatthaṃ pariyiṭṭhaṃ, taṃ pana pattaṃ vā siyā appattaṃ vā ubhayathāpi pariyesitamevāti āha ‘‘pattaṃ vā appattaṃ vā’’ti. Padadvayenāpi dvippakārampi pattaṃ, dvippakārampi pariyesitaṃ, tena tena pakārena tathāgatena abhisambuddhanti dasseti. Cittena anusañcaritanti copanaṃ apāpetvā citteneva anusaṃcaritaṃ, parivitakkitanti attho. Pītakanti ādīti ādi-saddena lohitakaodātādi sabbaṃ rūpārammaṇavibhāgaṃ saṅgaṇhāti. Sumanoti rāgavasena, lobhavasena, saddhādivasena vā sumano. Dummanoti byāpādavitakkavasena, vihiṃsāvitakkavasena vā dummano. Majjhattoti aññāṇavasena vā ñāṇavasena vā majjhatto. Eseva nayo sabbattha. Tattha tattha ādi-saddena saṅkhasaddo paṇavasaddo, pattagandho pupphagandho, pattaraso phalaraso, upādinnaṃ anupādinnaṃ, majjhattavedanā kusalakammaṃ akusalakammanti evaṃ ādīnaṃ saṅgaho daṭṭhabbo.
188.“如实和此一样地敲击”，此处用‘如来’的称谓隐喻指示，意味如来说法与法性相应，与所缘对象及见解相应。所谓见者是在色处见者。以所见、所显现、所眼见、所意识集，悉皆为“所见”，此乃涵盖时间性和非实体性。即使称为已闻等亦同理。所谓已闻者是耳根可听之处。所谓嗅者，是指凭借鼻等根，自身辨别而至的。故说“应舍得取”。所谓已知者应当了知，超越所见等谓为智解，故称“苦乐等法处”。次谓得不论特定或非特定者，将所得的东西置于手中。故说“搜寻或不搜寻”。所谓搜寻即为获得目的之再环绕，且得或不得，不过都是搜寻，故谓“可得或不可得”。用两个词表达，两种含义都包括，二者均被搜寻。如是用各种方式显示菩提的证得，称为如来觉悟。所行于心，不退失，称为随念，如是不思虑即是其义。所谓比喻，是指以语首如“啊”等为开头，罗列所有色及取诸类别。称谓乐者，为欲贪、爱贪、信仰之意；称谓苦者，为嗔恨之想及伤害之想等恶意；称谓中者，为无知或智慧之中道。全体依此方式处处类推。各处以事物起始音相集合，如响声、水味、花香、叶香、果味、有取与无取、中道受等集合也当如是看待。
Appattanti ñāṇena asampattaṃ, aviditanti attho. Tenāha ‘‘ñāṇena asacchikata’’nti. Tatheva gatattāti tatheva ñātattā abhisambuddhattā. Gata-saddena ekatthaṃ buddhiatthanti attho. ‘‘Gatiatthā hi dhātavo buddhiatthā bhavantī’’ti akkharacintakā.
“不可得”谓由知识不能得到，“未知”谓他义。故称“由知识不可得通达”。“如法所达”是说如实了知无疑。以未尽之辞含义，谓智慧统一于一处。所谓“理义之所至者为智慧之所至”。这是思惟文字的意义。
Abyākataṭṭhānādivaṇṇanā关于不记之处等的解说
§189
189. ‘‘Asamataṃ kathetvā’’ti vatvā samopi nāma koci natthi, kuto uttaritaroti dassetuṃ ‘‘anuttarata’’nti vuttaṃ. Sā panāyaṃ asamatā, anuttaratā ca sabbaññutaṃ pūretvā ṭhitāti dassetuṃ ‘‘sabbaññuta’’nti vuttaṃ. Sā sabbaññutā saddhammavaracakkavattibhāvena loke pākaṭā jātāti dassetuṃ ‘‘dhammarājabhāvaṃ kathetvā’’ti vuttaṃ. Tathā sabbaññubhāvena ca satthā imesu diṭṭhigatavipallāsesu evaṃ paṭipajjatīti dassento ‘‘idānī’’tiādimāha. Tattha sīhanādanti abhītanādaṃ seṭṭhanādaṃ. Seṭṭhanādo hesa, yadidaṃ ṭhapanīyassa pañhassa ṭhapanīyabhāvadassanaṃ. Ṭhapanīyatā cassa pāḷiāruḷhā eva ‘‘na heta’’ntiādinā. Yathā upacitakammakilesena itthattaṃ āgantabbaṃ, tathā naṃ āgatoti tathāgato, satto. Tathā hi so rūpādīsu satto visattoti katvā ‘‘satto’’ti ca vuccati. Itthattanti ca paṭiladdhattā tathā paccakkhabhūto attabhāvoti veditabbo.
"所谓释义不完全"这一说法，本身并不存在，何以能说有所更胜？此处所指非彼义无全备，「更胜」者即完全之义也。此所谓不完全与更胜，实因满具完善而显现故称为完全。所谓完全，是指具足法义的正确教法、轮法王之德，在世间广为显现，故称为法王德行。以此完备智慧，世尊对法相应的见解中的错误见，以此态度故说「今此」等词。此处“狮吼”即为威严而最佳的声音，最佳声音指针对疑难难答之法问题，显示其定断性。有如杀死污染肉体病害而显实性，如来亦如是，故谓为“如来、众生”。「众生」名指因其所作之事为众生。如此为已得实性，并且有自相应所成之实体，名之为恒有自性。
‘‘Atthasaṃhitaṃ na hotī’’ti iminā ubhayattha vidhuratādassanena niratthakavippalāpataṃ tassa vādassa vibhāveti, ubhayalokatthavidhurampi samānaṃ ‘‘kiṃ nu kho vivaṭṭanissita’’nti koci āsaṅkeyyāti tadāsaṅkānivattanatthaṃ ‘‘na ca dhammasaṃhita’’nti vuttaṃ. Tenāha ‘‘navalokuttaradhammanissitaṃ na hotī’’ti. Yadipi taṃ na vivaṭṭogataṃ hoti, vivaṭṭassa pana adhiṭṭhānabhūtaṃ nu khoti koci āsaṅkeyyāti tadāsaṅkānivattanatthaṃ ‘‘na ādibrahmacariyaka’’ntiādi vuttaṃ.
「无义结合」此语，借以显现论者不善辩论无意义言语之无益，使其主张无所成就。一切世俗与超世俗智者皆一致疑问“难道有空幻不实之义吗？”，其疑无所归还，故言「无法具足」。《论》中亦有言：“非以超世间法而成立”。虽非空幻，然空幻者须有自立，故有言“不以初行梵行而起”，属于此意，反驳无因无由之谬论。
§190
190. Kāmaṃ taṇhāpi dukkhasabhāvattā ‘‘dukkha’’nti byākātabbā, pabhavabhāvena pana sā tato visuṃ kātabbāti ‘‘taṇhaṃ ṭhapetvā’’ti vuttaṃ. Tenāha ‘‘tasseva dukkhassa pabhāvikā’’tiādi. Nanu ca avijjādayopi dukkhassa samudayoti? Saccaṃ samudayo, tassā pana kammassa vicittabhāvahetuto, dukkhuppādane visesapaccayabhāvato ca sātisayo samudayaṭṭhoti sā eva suttesu tathā vuttā. Tenāha ‘‘taṇhā dukkhasamudayotibyākata’’nti. Ubhinnaṃ appavattīti dukkhasamudayānaṃ appavattinimittaṃ. ‘‘Dukkhaparijānano’’tiādi maggakiccadassanaṃ, tena maggassa bhāvanatthopi atthato dassitovāti daṭṭhabbaṃ. Na hi bhāvanābhisamayena vinā pariññābhisamayādayo sambhavantīti. Saccavavatthāpanaṃ appamādapaṭipattibhāvato asammohakalyāṇakittisaddādinimittatāya yathā sātisayaṃ idhalokatthāvahaṃ, evaṃ yāva ñāṇassa tikkhavisadabhāvappattiyā abhāvena navalokuttaradhammasampāpakaṃ na hoti, tāva tattha tattha sampattibhave abbhudayasampatti anugatameva siyāti vuttaṃ ‘‘etaṃ idhalokaparalokatthanissita’’nti. Navalokuttaradhammanissitanti navavidhampi lokuttaradhammaṃ nissāya pavattaṃ tadadhigamūpāyabhāvato. Yasmā saccasambodhaṃ uddissa sāsanabrahmacariyaṃ vussati, na aññadatthaṃ, tasmā etaṃ saccavavatthāpanaṃ ‘‘ādipadhāna’’nti vuttaṃ paṭhamataraṃ citte ādātabbato.
欲望渴爱亦因其苦本质，故明说为苦。其起之因为欲，故说“以渴爱立之”。又言“彼流行苦之根源”。然愚痴等众也同是苦因，真理言灭由业之特殊缘起，故于诸经也如此说：“渴爱即苦集之因”。“二者不同止灭”，即止苦集之因不同。所谓苦认识等证得圣道之务，借此修习，对修习之意义亦表明显著。无修习证得般涅槃，故称“此分别世间与出世间之义”。因觉悟真理而示现教法清净生活，不另有他意，此故初心当如是称此真理阐明为“初建”之义。
Pubbantasahagatadiṭṭhinissayavaṇṇanā关于与前际相应之见所依的解说
§191
191.Taṃ mayā byākatamevāti taṃ mayā tathā byākatameva, byākātabbaṃ nāma mayā abyākataṃ natthīti byākaraṇāvekallena attano dhammasudhammatāya buddhasubuddhataṃ vibhāveti. Tenāha ‘‘sīhanādaṃ nadanto’’ti. Purimuppannā diṭṭhiyo aparāparuppannānaṃ diṭṭhīnaṃ avassayā hontīti ‘‘diṭṭhiyova diṭṭhinissayā’’ti vuttaṃ. Diṭṭhigatikāti diṭṭhigatiyo, diṭṭhippavattiyoti attho. Idameva dassanaṃ saccanti ‘‘sassato attā ca loko cā’’ti idameva dassanaṃ saccaṃ amoghaṃ aviparītaṃ. Aññesaṃ vacanaṃ moghanti ‘‘asassato attā ca loko cā’’ti evamādikaṃ aññesaṃ samaṇabrāhmaṇānaṃ vacanaṃ moghaṃ tucchaṃ, micchāti attho. Na sayaṃ kātabboti asayaṃkāroti āha ‘‘asayaṃkato’’ti, yādicchikattāti adhippāyo.
“我所阐明”，即我确实所述。所述之意即以讲说者自己正法雄辩显明故。故有言“如狮吼声”。先前出现之见，如须先除去先前见，因为依先前见而生后见，故曰“见乃依见因”。“见之流转”乃指见之变迁。此说示真理“恒存之我及世界”，此为真理、无谬、不逆转。异说反言“无常我及世界”，属虚妄败坏，婆罗门等非圣者所说亦非正义。所谓“非自作”，宣说因缘，意谓非主观妄想而生，即依愿力所及。
§192
192.Atthikhoti ettha kho-saddo pucchāyaṃ, atthi nūti ayamettha atthoti āha ‘‘atthikho idaṃ āvuso vuccatī’’tiādi. Āvuso yaṃ tumhehi ‘‘sassato attā ca loko cā’’ti vuccati, idamatthi kho idaṃ vācāmattaṃ, no natthi, tasmā vācāvatthumattato tassa yaṃ kho te evamāhaṃsu ‘‘idameva saccaṃ moghaṃ añña’’nti, taṃ tesaṃ nānujānāmīti evamettha attho ca yojanā ca veditabbā. Yaṃ panettha vattabbaṃ, taṃ brahmajālaṭīkāyaṃ (dī. ni. ṭī. 1.30) vuttameva. Diṭṭhipaññattiyāti diṭṭhiyā paññāpane ‘‘evaṃ esā diṭṭhi uppannā’’ti tassā diṭṭhiyā samudayato, atthaṅgamato, assādato, ādīnavato, nissaraṇato ca yāthāvato paññāpane. Aviparītavuttiyā samena ñāṇena samaṃ kañci neva samanupassāmi. Adhipaññattīti abhiññeyyadhammapaññāpanā. Yaṃ ajānantā bāhirakā diṭṭhipaññattiyeva allīnāti tañca paññattito ajānantā thāmasā parāmāsā abhinivissa voharanti. Ettha ca yāyaṃ ‘‘diṭṭhipaññatti nāmā’’ti vuttā diṭṭhiyā diṭṭhigatikehi evaṃ gahitatāya vibhāvanā, tattha ca bhagavato uttaritaro nāma koci natthi, svāyamattho brahmajāle (dī. ni. aṭṭha. 1.30) vibhāvito eva. ‘‘Adhipaññattī’’ti vuttā pana vibhāviyamānā lokassa nibbidāhetubhāvena bahulīkārāti tassā vasena bhagavā anuttarabhāvaṃ pavedento ‘neva attanā samasamaṃ samanupassāmī’ti sīhanādaṃ nadī’’ti keci. Aṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.192) pana ‘‘yañca vuttaṃ ‘paññattiyā’ti yañca ‘adhipaññattī’ti , ubhayametaṃ atthato eka’’nti ‘‘idha pana paññattiyāti etthāpi paññatti ceva adhipaññatti ca adhippetā, adhipaññattīti etthāpī’’ti ca vuttā, ubhayassapi vasenettha bhagavā sīhanādaṃ nadīti viññāyati. Ubhayaṃ petaṃ atthato ekanti ca paññattibhāvasāmaññaṃ sandhāya vuttaṃ, na bhedābhāvato. Tenāha ‘‘bhedato hī’’tiādi. Khandhapaññattīti khandhānaṃ ‘‘khandhā’’ti paññāpanā dassanā pakāsanā ṭhapanā nikkhipanā. ‘‘Ācikkhati dasseti paññāpeti paṭṭhapetī’’ti (saṃ. ni. 2.20, 97) āgataṭṭhāne hi paññāpanā dassanā pakāsanā paññatti nāma, ‘‘supaññattaṃ mañcapīṭha’’nti (pārā. 269) āgataṭṭhāne ṭhapanā nikkhipanā paññatti nāma, idha ubhayampi yujjati.
“有益”此词受询时答曰：此处所言“有益”乃指意义。诸位所说恒存我及世界，实为语言之表层义，并非真实存在。因言语只是符号，不是实存，故曰这是片面真理，他者不合。此说乃《梵网经疏》中所述。所谓见的成因，是由见之生成因、终结因、诱因、害因、解脱因恰当说明。由于见的错误说法，不能完全以知识等观看，不相反地观照某物。所谓知识，是将要洞察之智慧。无知众生，以彼伪见为真见故滋长烦恼懈怠。此处“见之成因”等论皆为详论，由世尊另无更加精微阐释。称“依见组成”称为“见构成”，是指这些因缘形成一切五蕴现象。在菩提树下，成就了见之说明、示现、启发、树立，这即谓见构成。此处二者兼顾而说。
Diṭṭhinissayappahānavaṇṇanā关于舍断见所依的解说
§196
196.Pajahanatthanti accantāya paṭinissajjanatthaṃ. Yasmā tena pajahanena sabbe diṭṭhinissayā sammadeva atikkantā honti vītikkantā, tasmā ‘‘samatikkamāyāti tasseva vevacana’’nti avoca. Na kevalaṃ satipaṭṭhānā kathitamattā, atha kho veneyyasantāne patiṭṭhāpitāti dassetuṃ ‘‘desitā’’ti vatvā ‘‘paññattā’’ti vuttanti āha ‘‘desitāti kathitā. Paññattāti ṭhapitā’’ti. Idāni satipaṭṭhānadesanāya diṭṭhinissayānaṃ ekantikaṃ pahānāvahabhāvaṃ dassetuṃ ‘‘satipaṭṭhānabhāvanāya hī’’tiādi vuttaṃ. Tattha satipaṭṭhānabhāvanāyāti iminā tesaṃ bhāvanāya eva nesaṃ pahānaṃ, desanā pana tadupanissayabhāvato tathā vuttāti dasseti. Sesaṃ sabbaṃ suviññeyyamevāti.
“舍弃为彻底舍弃”，因由此舍弃，以正见根本得以彻底超越，故言「超越」。非仅止于念住教导，如此则应理解为“所说”，谓制定出解释。如是称念住之修习为舍弃舍离的根本，且教导依此以断除执着。现今为念住修习，表根本断除见因也，示教义有依。剩余一切皆须极为明了。
Pāsādikasuttavaṇṇanāya līnatthappakāsanā. · 《令人净信经》注释中的隐义阐明。