2. Sāmaññaphalasuttavaṇṇanā · 2. Sāmaññaphalasutta解释

498 段 · CSCD 巴利原典

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

Dīghanikāye · 长部

Sīlakkhandhavaggaabhinavaṭīkā · 戒蕴品新复注

(Dutiyo bhāgo)

（第二分）

2. Sāmaññaphalasuttavaṇṇanā2. 沙门果经义注

Rājāmaccakathāvaṇṇanā王与大臣故事义注

§150

150. Idāni sāmaññaphalasuttassa saṃvaṇṇanākkamo anuppattoti dassetuṃ ‘‘evaṃ…pe… sutta’’ntiādimāha. Tattha anupubbapadavaṇṇanāti anukkamena padavaṇṇanā, padaṃ padaṃ pati anukkamena vaṇṇanāti vuttaṃ hoti. Pubbe vuttañhi, uttānaṃ vā padamaññatra vaṇṇanāpi ‘‘anupubbapadavaṇṇanā’’ tveva vuccati. Evañca katvā ‘‘apubbapadavaṇṇanā’’tipi paṭhanti, pubbe avaṇṇitapadavaṇṇanāti attho. Duggajanapadaṭṭhānavisesasampadādiyogato padhānabhāvena rājūhi gahitaṭṭhena evaṃnāmakaṃ, na pana nāmamattenāti āha ‘‘tañhī’’tiādi. Nanu mahāvagge mahāgovindasutte āgato esa purohito eva, na rājā, kasmā so rājasaddavacanīyabhāvena gahitoti? Mahāgovindena purohitena pariggahitampi cetaṃ reṇunā nāma magadharājena pariggahitamevāti atthasambhavato evaṃ vuttaṃ, na pana so rājasaddavacanīyabhāvena gahito tassa rājābhāvato. Mahāgovindapariggahitabhāvakittanañhi tadā reṇuraññā pariggahitabhāvūpalakkhaṇaṃ. So hi tassa sabbakiccakārako purohito, idampi ca loke samudāciṇṇaṃ ‘‘rājakammapasutena katampi raññā kata’’nti. Idaṃ vuttaṃ hoti – mandhāturaññā ceva mahāgovindaṃ bodhisattaṃ purohitamāṇāpetvā reṇuraññā ca aññehi ca rājūhi pariggahitattā rājagahanti. Keci pana ‘‘mahāgovindo’’ti mahānubhāvo eko purātano rājāti vadanti. Pariggahitattāti rājadhānībhāvena pariggahitattā. Gayhatīti hi gahaṃ, rājūnaṃ, rājūhi vā gahanti rājagahaṃ. Nagarasaddāpekkhāya napuṃsakaniddeso.

第150节。现当说明《常行果经》的章节顺序即次第。说“现今……经”之类的文句，谓此。此处所谓顺序分述，即依次按章节顺序的解说。逐句逐词按顺序分别说明，谓之「逐句顺序解说」。前经亦有，单单对句子或字词的说明亦称为逐句顺序解说。如此而作，亦有读作为「提前顺序解说」之义，即指之前未解说之句的说明。因罕见字词、特殊地点、事物等因由，作为词义本位、由王公所执掌的故，称此为“王宫”。并非名称实义，故说“那一”诸词等。岂曰此处《大集经·大果经》中所经来的乃是司祭而非国王，何以称其为由王命所掌管呢？因据《大果经》，司祭被认为是大迦毗罗卫王之直属管理者，本义由此产生，非以王称之。所谓由司祭担任王所委付职责之意。司祭乃是执掌一切事务者，亦为俗世所称“王国事务管理者”。此记载曰：昔有迦毗罗卫王命名“大果”为修行成佛之因缘者为司祭，其实由王及诸王共同委任。然亦有少数古代贤者称“大果”为王者。所谓管理之义，乃指被王城掌管者。盖“加耶”意谓管理、执掌，指王所授命由受王托付者。因地名之指，非指男阴词语。

Aññepettha pakāreti nagaramāpanena raññā kāritasabbagehattā rājagahaṃ, gijjhakūṭādīhi pañcahi pabbatehi parikkhittattā pabbatarājehi parikkhittagehasadisantipi rājagahaṃ, sampannabhavanatāya rājamānaṃ gehantipi rājagahaṃ, susaṃvihitārakkhatāya anatthāvahitukāmena upagatānaṃ paṭirājūnaṃ gahaṃ gahaṇabhūtantipi rājagahaṃ, rājūhi disvā sammā patiṭṭhāpitattā tesaṃ gahaṃ gehabhūtantipi rājagahaṃ, ārāmarāmaṇeyyatādīhi rājati, nivāsasukhatādinā ca sattehi mamattavasena gayhati pariggayhatītipi rājagahanti edise pakāre. Nāmamattameva pubbe vuttanayenāti attho. So pana padeso visesaṭṭhānabhāvena uḷārasattaparibhogoti āha ‘‘taṃ paneta’’ntiādi. Tattha ‘‘buddhakāle, cakkavattikāle cā’’ti idaṃ yebhuyyavasena vuttaṃ aññadāpi kadāci sambhavato, ‘‘nagaraṃ hotī’’ti ca idaṃ upalakkhaṇameva manussāvāsasseva asambhavato. Tathā hi vuttaṃ ‘‘sesakāle suññaṃ hotī’’tiādi. Tesanti yakkhānaṃ. Vasanavananti āpānabhūmibhūtaṃ upavanaṃ.

又释此指所管理的城镇，即由王所建所主持的宏大宫殿，即由五座山峰环绕，被群山围护之宫殿。以富饶庄严、居于王城者之住宅，及为防护、避免不善之人侵害者所建立之住所为管理范围。因见诸王而确立无疑之区域，谓此住所已有治理管理之地位。诸宫殿和园林、住处之美观舒适，并有专门负责管理者，谓之“管理”即管理王宫。此乃就名称本义而解说。因该地具有特殊地理上之显著位置，享有良好之自然环境，故称为“优秀境地”，谓之“此处”。此乃指出，在佛世时、以及转法轮圣王时代，亦有类似说法，偶有当时世或其他时代，城镇已形成之意。亦有“雨季后荒废”的说法。此处指天鬼。所谓“园林”即沾满寒气之森林。

Avisesenāti vihārabhāvasāmaññena, saddantarasannidhānasiddhaṃ visesaparāmasanamantarenāti attho. Idaṃ vuttaṃ hoti – ‘‘pātimokkhasaṃvarasaṃvuto viharati, (a. ni. 5.101; pāci. 147; pari. 441) paṭhamaṃ jhānaṃ upasampajja viharati, (dha. sa. 160) mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, (dī. ni. 3.71, 308; ma. ni. 1.77, 459, 509; 2.309, 315; 3.230; vibha. 642) sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharatī’’tiādīsu (ma. ni. 1.459) saddantarasannidhānasiddhena visesaparāmasanena yathākkamaṃ iriyāpathavihārādivisesavihārasamaṅgīparidīpanaṃ , na evamidaṃ, idaṃ pana tathā visesaparāmasanamantarena aññataravihārasamaṅgīparidīpananti.

「无分别」义，即泛指僧舍之通称。因受戒制约而守持戒律（五百一十一条；巴吉第一百四十七条；议事文献四百四十一条），初禅入定后修持（大藏经注释第一卷一百七十七页），以慈心为伴，向一方广布心业（中部经注三卷七十一、三百零八；大藏经注第一卷七十七、四百五十九、五百零九；第二卷三百零九、三百一十五；第三卷二百三十；论集六百四十二页）。不念诸缘起，心无所著入无相定等（大藏经注一卷四百五十九页）。由此善缘安住、戒持完备而所成之缓慢行、止静等特殊称谓之住处。并非如此，而是依此特定缓慢行、止静的状态，以某一住处相应之说明称之。

Satipi ca vuttanayena aññataravihārasamaṅgīparidīpane idha iriyāpathasaṅkhātavisesavihārasamaṅgīparidīpanameva sambhavatīti dasseti ‘‘idha panā’’tiādinā. Kasmā pana saddantarasannidhānasiddhassa visesaparāmasanassābhāvepi idha visesavihārasamaṅgīparidīpanaṃ sambhavatīti? Visesavihārasamaṅgīparidīpanassa saddantarasaṅkhātavisesavacanassa abhāvato eva. Visesavacane hi asati visesamicchatā viseso payojitabboti. Apica iriyāpathasamāyogaparidīpanassa atthato siddhattā tathādīpanameva sambhavatīti. Kasmā cāyamattho siddhoti? Dibbavihārādīnampi sādhāraṇato. Kadācipi hi iriyāpathavihārena vinā na bhavati tamantarena attabhāvapariharaṇābhāvatoti.

又如所述，某些住处的缓慢行、止静状态特定说明，于此称为由身体所行之特定缓慢行、止静状态说明。谓“此处”之文说明。何以即使于无受戒制约的情况下，仍然存在此种特定住处缓慢行、止静之说明呢？因为特定说明须以有关于缓慢行之词义为前提。既无特定说明，说明之欲望无法成立。又身体行动结合之说明之实证亦同理成立。何等实证？通常天上住处等。盖无时无刻皆依身体行动而存在，故此状态得以成立。无论是何等神通境界或大慧禅定等，均属神异住处。正典文献中列举四种非色界禅定成就，谓之应无生处，是该等禅定之殊胜修习所依之神异住处，而称为“神异住处”。对梵天及持梵身施等善法修习有加速之功德者称为“梵住处”，以慈悲禅定等修持者视为四无量心之无上修行。圣者依其殊胜、无与伦比之特点称为圣者之住处，为圣住处。此处乃对无色界第四禅定之积聚极果，名为为神异住处。

Iriyanaṃ pavattanaṃ iriyā, kāyikakiriyā, tassā pavattanupāyabhāvato pathoti iriyāpatho, ṭhānanisajjādayo. Na hi ṭhānanisajjādiavatthāhi vinā kañci kāyikaṃ kiriyaṃ pavattetuṃ sakkā, tasmā so tāya pavattanupāyoti vuccati. Viharati pavattati etena, viharaṇamattaṃ vā tanti vihāro, so eva vihāro tathā, atthato panesa ṭhānanisajjādiākārappavatto catusantatirūpappabandhova. Divi bhavo dibbo, tattha bahulaṃ pavattiyā brahmapārisajjādidevaloke bhavoti attho, yo vā tattha dibbānubhāvo, tadatthāya saṃvattatīti dibbo, abhiññābhinīhārādivasena vā mahāgatikattā dibbo, sova vihāro, dibbabhāvāvaho vā vihāro dibbavihāro, mahaggatajjhānāni. Nettiyaṃ [netti. 86 (atthato samānaṃ)] pana catasso āruppasamāpattiyo āneñjavihārāti visuṃ vuttaṃ, taṃ pana mettājjhānādīnaṃ brahmavihāratā viya tāsaṃ bhāvanāvisesabhāvaṃ sandhāya vuttaṃ. Aṭṭhakathāsu pana dibbabhāvāvahasāmaññato tāpi ‘‘dibbavihārā’’ tveva vuttā. Brahmānaṃ, brahmabhūtā vā hitūpasaṃhārādivasena pavattiyā seṭṭhabhūtā vihārāti brahmavihārā, mettājjhānādivasena pavattā catasso appamaññāyo. Ariyā uttamā, anaññasādhāraṇattā vā ariyānaṃ vihārāti ariyavihārā, catassopi phalasamāpattiyo. Idha pana rūpāvacaracatutthajjhānaṃ, tabbasena pavattā appamaññāyo , catutthajjhānikaaggaphalasamāpatti ca bhagavato dibbabrahmaariyavihārā.

「身体行动」者谓身体所生之行动，因其生起之手段而称「行动之路」，即身体诸行为。如起立、坐下等。若无起立坐下之动作，无人能行身之行为，故称为此起立坐下之手段。谓之行动之路。修行时依此起立坐下等行动而行动，即行动而行其所有场所，或称“行为住处”。其义有四：空中所居为神妙境地，多以行动成立，得以修于梵天、人间及天界等，谓为神异境地，因有神妙感受、能通神通、先知等加持，故为神妙境地。正典注释曰四入无色定所得住处即为不可得住处等。四无色定相当于慈心禅定等梵住处，具特殊修持之相。经典注释云有神通感受者称为神异住处。因梵天及持梵身施等善法之修持生起之善住处，谓为梵住处。慈心禅定等能生四无量心，谓之无上无等者。圣者究竟之住处称为圣住处，具四种果德。此处色界第四禅定之极果，即如来所修之神异梵圣住处。

Aññataravihārasamaṅgīparidīpananti tāsamekato appavattattā ekena vā dvīhi vā samaṅgībhāvaparidīpanaṃ, bhāvalopenāyaṃ bhāvappadhānena vā niddeso. Bhagavā hi lobhadosamohussanne loke sakapaṭipattiyā veneyyānaṃ vinayanatthaṃ taṃ taṃ vihāre upasampajja viharati. Tathā hi yadā sattā kāmesu vippaṭipajjanti, tadā kira bhagavā dibbena vihārena viharati tesaṃ alobhakusalamūluppādanatthaṃ ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha rucimuppādetvā kāmesu virajjeyyu’’nti. Yadā pana issariyatthaṃ sattesu vippaṭipajjanti, tadā brahmavihārena viharati tesaṃ adosakusalamūluppādanatthaṃ ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha rucimuppādetvā adosena dosaṃ vūpasameyyu’’nti. Yadā pana pabbajitā dhammādhikaraṇaṃ vivadanti, tadā ariyavihārena viharati tesaṃ amohakusalamūluppādanatthaṃ ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha rucimuppādetvā amohena mohaṃ vūpasameyyu’’nti. Evañca katvā imehi dibbabrahmaariyavihārehi sattānaṃ vividhaṃ hitasukhaṃ harati, iriyāpathavihārena ca ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ haratīti vuttaṃ ‘‘aññataravihārasamaṅgīparidīpana’’nti.

所谓「某一住处具有合一的诸法熠熠光显」者，指在同一地点因果律未违背，由一人或二人而成的统一光显，或借由修习或专注的引导而显现。世尊确于贪嗔痴熏染的世间，依萨咖的教制，入各自不同的寺院修行持律。譬如，当众生于欲欲之境不随流转时，世尊便在天界住处修行，为令彼众生发起不贪的善根，常生快乐，故说：“初见此修道法，便于此地生悦意，令于欲境净除烦恼。” 当众生对主宰嗔恚不起波动时，世尊居于梵天住处，以生嗔恚不起等善根，谓：“初见此修道法，便于此地生悦意，令嗔恚消止。” 当出家者于佛法争论纷扰时，世尊恭敬于圣贤住处，借以生愚痴不起之善根，谓：“初见此修道法，便于此地生悦意，令愚痴熄灭。” 世尊以此诸天、梵天、圣贤三住处因缘，摄受众生不同的利益与安乐。由于于行路中行，若一断绝于此路反复，异路行走，则能摄受护持真我安乐，故称「某一住处具有合一的诸法熠熠光显」。

‘‘Tenā’’tiādi yathāvuttasaṃvaṇṇanāya guṇadassanaṃ, tasmāti attho, yathāvuttatthasamatthanaṃ vā. Tena iriyāpathavihārena viharatīti sambandho. Tathā vadamāno pana viharatīti ettha vi-saddo vicchedanatthajotako, ‘‘haratī’’ti etassa ca neti pavattetīti atthoti ñāpeti ‘‘ṭhitopī’’tiādinā vicchedanayanākārena vuttattā. Evañhi sati tattha kassa kena vicchindanaṃ, kathaṃ kassa nayananti antolīnacodanaṃ sandhāyāha. ‘‘So hī’’tiādīti ayampi sambandho upapanno hoti. Yadipi bhagavā ekeneva iriyāpathena cirataraṃ kālaṃ pavattetuṃ sakkoti, tathāpi upādinnakassa nāma sarīrassa ayaṃ sabhāvoti dassetuṃ ‘‘ekaṃ iriyāpathabādhana’’ntiādi vuttaṃ. Aparipatantanti bhāvanapuṃsakaniddeso, apatamānaṃ katvāti attho. Yasmā pana bhagavā yattha katthaci vasanto veneyyānaṃ dhammaṃ desento, nānāsamāpattīhi ca kālaṃ vītināmento vasati, sattānaṃ, attano ca vividhaṃ sukhaṃ harati, tasmā vividhaṃ haratīti viharatīti evampettha attho veditabbo.

「故云『如此』」等，自古传释中，表明此处乃品质所现之义，故此言即指释义相符，或指释义完全。此谓与行路中行相应而住。然「修」言者，音义中带有断裂之意，“摄持”谓定住。由「止」可知此处是断绝谁的断裂，如何谁来护持，故有疑问。亦由「如是」等相关言辞，表明此处存在某种关联。譬如世尊可于一途上久行，但此名为执著之身，此故说「一行路中之障碍」等。说「反复」者，即指护持真我的修炼法门，意谓未被破坏。世尊虽于各处住处宣说转教，时光无数，且走遍众生，此故说能摄受众生安乐，故名“住”。

Gocaragāmanidassanatthaṃ ‘‘rājagahe’’ti vatvā buddhānamanurūpanivāsaṭṭhānadassanatthaṃ puna ‘‘ambavane’’ti vuttanti dassento ‘‘idamassā’’tiādimāha. Assāti bhagavato. Tassāti rājagahasaṅkhātassa gocaragāmassa. Yassa samīpavasena ‘‘rājagahe’’ti bhummavacanaṃ pavattati, sopi tassa samīpavasena vattabboti dasseti ‘‘rājagahasamīpe ambavane’’ti iminā. Samīpattheti ambavanassa samīpatthe. Etanti ‘‘rājagahe’’ti vacanaṃ. Bhummavacananti ādhāravacanaṃ. Bhavanti etthāti hi bhummaṃ, ādhāro, tadeva vacanaṃ tathā, bhumme pavattaṃ vā vacanaṃ vibhatti bhummavacanaṃ, tena yuttaṃ tathā, sattamīvibhattiyuttapadanti attho. Idaṃ vuttaṃ hoti – kāmaṃ bhagavā ambavaneyeva viharati. Tassamīpattā pana gocaragāmadassanatthaṃ bhummavacanavasena ‘‘rājagahe’’tipi vuttaṃ yathā taṃ ‘‘gaṅgāyaṃ gāvo caranti, kūpe gaggakula’’nti cāti. Aneneva yadi bhagavā rājagahe viharati, atha na vattabbaṃ ‘‘ambavane’’ti. Yadi ca ambavane, evampi na vattabbaṃ ‘‘rājagahe’’ti. Na hi ‘‘pāṭaliputte pāsāde vasatī’’tiādīsu viya idha adhikaraṇādhikaraṇassa abhāvato adhikaraṇassa dvayaniddeso yutto siyāti codanā anavakāsā katāti daṭṭhabbaṃ. Kumārabhato eva komārabhacco sakatthavuttipaccayena, niruttinayena vā yathā ‘‘bhisaggameva bhesajja’’nti. ‘‘Yathāhā’’tiādinā khandhakapāḷivasena tadatthaṃ sādheti. Kasmā ca ambavanaṃ jīvakasambandhaṃ katvā vuttanti anuyogena mūlato paṭṭhāya tamatthaṃ dassento ‘‘ayaṃ panā’’tiādimāha.

为显现行住区境，先言“在王舍城”，示意佛与王舍城相适的居住处；又言“樹林”，欲显明“此处也是（佛）居住场所”之义。『阿沙』指世尊；此名说明王舍城附近之居住地，意为“于王舍城邻近之地方”。「附近」者，则是世尊居处邻近之意思。称此语为“土地之语”。若佛于王舍城中住，则不谓曰“树林”；若居树林则不谓“王舍城”。非如他地安顿之不同场所，因所指义不同，不宜同时使用此二地名。此如童子称医者曰“医生”与“医馆”不同，二词相互区分。因世尊与基瓦迦有关系，故称“此处”即“此树林”，以体现实际地。

Dosābhisannanti vātapittādivasena ussannadosaṃ. Virecetvāti dosappakopato vivecetvā. Siveyyakaṃ dussayuganti siviraṭṭhe jātaṃ mahagghaṃ dussayugaṃ. Divasassa dvattikkhattunti ekasseva divasassa dvivāre vā tivāre vā bhāge, bhummatthe vā etaṃ sāmivacanaṃ, ekasmiṃyeva divase dvivāraṃ vā tivāraṃ vāti attho. Tambapaṭṭavaṇṇenāti tambalohapaṭṭavaṇṇena. Sacīvarabhattenāti cīvarena, bhattena ca. ‘‘Taṃ sandhāyā’’ti iminā na bhagavā ambavanamatteyeva viharati, atha kho evaṃ kate vihāre. So pana tadadhikaraṇatāya visuṃ adhikaraṇabhāvena na vuttoti sandhāyabhāsitamatthaṃ dasseti. Sāmaññe hi sati sandhāyabhāsitaniddhāraṇaṃ.

「恼怒膨胀」者，是指风火等诸气温类邪恼起动。谓释怀怒火因膨胀而发生。所谓「湿期」者，是指湿润的季节，盛行流行病的恶世。所谓「两日至三日」者，指一天中有二至三次这种时期，此是俗语。所谓「赤铜色」是指衣料如铜红色者。所谓「供衣饮食」者，即指衣服和食物。故非指佛常住于此树林中的某一区域，而是因地理条件等原因临时居住。有时在此称为「临时居处」以示区别。故非普遍叙述，而是特别说明。

Aḍḍhena teḷasa aḍḍhateḷasa. Tādisehi bhikkhusatehi. Aḍḍho panettha satasseva. Yena hi payutto tabbhāgavācako aḍḍhasaddo, so ca kho paṇṇāsāva, tasmā paññāsāya ūnāni teḷasa bhikkhusatānīti atthaṃ viññāpetuṃ ‘‘aḍḍhasatenā’’tiādi vuttaṃ. Aḍḍhameva sataṃ satassa vā aḍḍhaṃ tathā.

「半百加增」者，即「半数加五十」的词义。谓服侍比库的团体中，取其一半的人数与五十相加。此处「半数」指连接词，若连同「世尊」共计则五十或更少，故说「半百加」。也即是说团体中人数一半加五十而已。此意在表明具体人数。

Rājatīti attano issariyasampattiyā dibbati sobhati ca. Rañjetīti dānādinā, sassamedhādinā ca catūhi saṅgahavatthūhi rameti, attani vā rāgaṃ karotīti attho. Ca-saddo cettha vikappanattho. Janapadavācino puthuvacanaparattā ‘‘magadhāna’’nti vuttaṃ, janappadāpadesena vā tabbāsikānaṃ gahitattā. Raññoti pitu bimbisārarañño. Sasati hiṃsatīti sattu, verī, ajātoyeva sattu ajātasattu. ‘‘Nemittakehi niddiṭṭho’’ti vacanena ca ajātassa tassa sattubhāvo na tāva hoti, sattubhāvassa pana tathā niddiṭṭhattā evaṃ voharīyatīti dasseti. Ajātasseva pana tassa ‘‘rañño lohitaṃ piveyya’’nti deviyā dohaḷassa pavattattā ajātoyevesa rañño sattūtipi vadanti.

「王」者，因其所具有的主宰威德而光耀。谓「悦」是指以施与等四种聚合所获之欢喜。文中「色」为谬义。俗语中称为「摩揭陀人」。世尊名“王”，表示父王宾比萨拉。谓“敌人乃敌、仇敌、未生愤恨者”。以“用标记证明”为言，说明此敌意未如外显，实质应持。谓言敌者，因天女之怒言“当饮王血”等而称其为未生敌人也。

‘‘Tasmi’’ntiādinā tadatthaṃ vivarati, samattheti ca. Dohaḷoti abhilāso. Bhāriyeti garuke, aññesaṃ asakkuṇeyye vā. Asakkontīti asakkuṇamānā. Akathentīti akathayamānā samānā. Nibandhitvāti vacasā bandhitvā. Suvaṇṇasatthakenāti suvaṇṇamayena satthakena, ghanasuvaṇṇakatenāti attho. Ayomayañhi rañño sarīraṃ upanetuṃ ayuttanti vadanti. Suvaṇṇaparikkhatena vā ayomayasatthenāti atthepi ayamevādhippāyo. Bāhuṃ phālāpetvāti lohitasirāvedhavasena bāhuṃ phālāpetvā. Kevalassa lohitassa gabbhiniyā dujjīrabhāvato udakena sambhinditvā pāyesi. Haññissatīti haññissate, āyatiṃ hanīyateti attho. Nemittakānaṃ vacanaṃ tathaṃ vā siyā, vitathaṃ vāti adhippāyena ‘‘puttoti vā dhītāti vā na paññāyatī’’ti vuttaṃ. ‘‘Attano’’tiādinā aññampi kāraṇaṃ dassetvā nivāresi. Rañño bhāvo rajjaṃ, rajjassa samīpe pavattatīti oparajjaṃ, ṭhānantaraṃ.

『于彼』等语，乃解说并确立其义。『渴望』者，乃欲求也。『重大』者，谓沉重，或他人所不能承担者。『不能者』，谓无能为力之时。『不说者』，谓不言说之时。『以语系缚』，谓以言语加以束缚。『以金刀』，谓以黄金所制之刀，其义即以纯金铸造而成者。盖言以铁制之物接触王身，乃不合宜之事。若谓『以金所庄严之铁刀』，其意亦同此。『劈开手臂』，谓以针刺血脉之方式劈开手臂。因孕妇难以消化纯血，故以水稀释而令其饮之。『将被杀害』，谓将遭受伤害，其义为将来会被损害。相师之言，或真或假，故说『不能辨别是男是儿还是女儿』。以『自己』等语，再示另一缘由而加以劝阻。王之状态即为王位，近于王位而运转者为副王之位，乃仅次于王位之职。

Mahāti mahatī. Samāse viya hi vākyepi mahantasaddassa mahādeso. Dhurāti gaṇassa dhurabhūtā, dhorayhā jeṭṭhakāti attho. Dhuraṃ nīharāmīti gaṇadhuramāvahāmi, gaṇabandhiyaṃ nibbattessāmīti vuttaṃ hoti. ‘‘So na sakkā’’tiādinā puna cintanākāraṃ dasseti. Iddhipāṭihāriyenāti ahimekhalikakumāravaṇṇavikubbaniddhinā. Tenāti appāyukabhāvena. Hīti nipātamattaṃ. Tena hīti vā uyyojanatthe nipāto. Tena vuttaṃ ‘‘kumāraṃ…pe… uyyojesī’’ti. Buddho bhavissāmīti ettha iti-saddo idamattho, iminā khandhake āgatanayenāti attho. Pubbe khotiādīhipi khandhakapāḷiyeva (cūḷava. 339).

『大』者，即伟大也。盖在复合词中与在句子中同理，『大』字皆作『mahā』形。『首领』者，谓为众人之首，其义为首位长者。『我来承担重任』，谓我来担负众人之重责，意即我将使众人归于一处。以『他不能』等语，再示其思量之情状。『以神通神变』，谓以化现为持蛇璎珞少年形貌之神通。『以此』，谓以寿命短暂之故。『夫』乃助词而已，或『以此夫』为激励之助词。因此说『令少年……离去』。『将成佛』，此处『如是』之词乃指示之义，其义依本篇集所载之方式也。『先前』等语亦同，皆依篇集原文而来。

Potthaniyanti churikaṃ. Yaṃ ‘‘nakhara’’ntipi vuccati, divā divaseti (dī. ni. ṭī. 1.150) divasassapi divā. Sāmyatthe hetaṃ bhummavacanaṃ ‘‘divā divasassā’’ti aññattha dassanato. Divassa divasetipi vaṭṭati akārantassapi divasaddassa vijjamānattā. Nepātikampi divāsaddamicchanti saddavidū, majjhanhikavelāyanti attho. Sā hi divasassa viseso divasoti. ‘‘Bhīto’’tiādi pariyāyo, kāyathambhanena vā bhīto. Hadayamaṃsacalanena ubbiggo. ‘‘Jāneyyuṃ vā, mā vā’’ti parisaṅkāya ussaṅkī. Ñāte sati attano āgacchamānabhayavasena utrasto. Vuttappakāranti devadattena vuttākāraṃ vippakāranti apakāraṃ anupakāraṃ, viparītakiccaṃ vā. Sabbe bhikkhūti devadattaparisaṃ sandhāyāha.

『小刀』者，即匕首也，亦称为『指甲刀』。『白昼』，乃日间也，白昼亦为『日』之义。此为同义之处所格，从他处所见『白昼之日』可知。『日之白昼』亦可，因以『ā』结尾之『日』字亦存在。精通语法者亦欲取『白昼』为助词，其义为正午时分，盖此乃日中之特殊时刻，故称『日』也。『恐惧』等乃同义词，或因身体僵硬而生恐惧。因心肉颤动而感不安。因疑虑『他人或知或不知』而生惶惑。因知晓之时将有灾祸降临己身而生恐惧。『如前所说之样貌』，谓迭瓦达德所说之方式。『伤害』，谓损害、不利益，或相反之行为。『一切比库』，乃就迭瓦达德之徒众而言。

Acchinditvāti apanayanavasena vilumpitvā. Rajjenāti vijitena. Ekassa rañño āṇāpavattiṭṭhānaṃ ‘‘rajja’’nti hi vuttaṃ, rājabhāvena vā.

『夺取』，谓以移除之方式劫夺。『以王国』，谓以所征服之领土。盖『王国』者，乃单一国王之号令所施行之处，或谓以王者之地位也。

Manaso attho icchā manoratho ra-kārāgamaṃ, ta-kāralopañca katvā, cittassa vā nānārammaṇesu vibbhamakaraṇato manaso ratho iva manoratho, mano eva ratho viyāti vā manorathotipi neruttikā vadanti. Sukiccakārimhīti sukiccakārī amhi. Avamānanti avamaññanaṃ anādaraṃ. Mūlaghaccanti jīvitā voropanaṃ sandhāyāha, bhāvanapuṃsakametaṃ. Rājakulānaṃ kira satthena ghātanaṃ rājūnamanāciṇṇaṃ, tasmā so ‘‘nanu bhante’’tiādimāha. Tāpanagehaṃ nāma uṇhagahāpanagehaṃ, taṃ pana dhūmeneva acchinnā. Tena vuttaṃ ‘‘dhūmaghara’’nti. Kammakaraṇatthāyāti tāpana kammakaraṇatthameva. Kenaci chāditattā ucco aṅgoti uccaṅgo, yassa kassaci gahaṇatthaṃ paṭicchanno unnataṅgoti idha adhippeto. Tena vuttaṃ ‘‘uccaṅgaṃ katvā pavisituṃ mā dethā’’ti. ‘‘Ucchaṅge katvā’’tipi pāṭho, evaṃ sati majjhimaṅgova, ucchaṅge kiñci gahetabbaṃ katvāti attho. Moḷiyanti cūḷāyaṃ ‘‘chetvāna moḷiṃ varagandhavāsita’’ntiādīsu (ma. ni. aṭṭha. 2.1; saṃ. ni. aṭṭha. 2.2.55; apa. aṭṭha. 1.avidūrenidānakathā; bu. vaṃ. aṭṭha. 27.avidūrenidānakathā; jā. aṭṭha. 1.avidūrenidānakathā) viya. Tenāha ‘‘moḷiṃ bandhitvā’’ti. Catumadhurenāti sappisakkaramadhunāḷikerasnehasaṅkhātehi catūhi madhurehi abhisaṅkhatapānavisesenāti vadanti, taṃ mahādhammasamādānasuttapāḷiyā (ma. ni. 1.473) na sameti. Vuttañhi tattha ‘‘dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭha’’nti, (ma. ni. 1.485) tadaṭṭhakathāyañca vuttaṃ ‘‘dadhi ca madhu cāti suparisuddhaṃ dadhi ca sumadhuraṃ madhu ca. Ekajjhaṃ saṃsaṭṭhanti ekato katvā missitaṃ āluḷitaṃ. Tassa tanti tassa taṃ catumadhurabhesajjaṃ pivato’’ti ‘‘attupakkamena maraṇaṃ na yutta’’nti manasi katvā rājā tassā sarīraṃ lehitvā yāpeti. Na hi ariyā attānaṃ vinipātenti.

『心之义』为欲求，『心愿』一词乃加『ra』音、省『ta』音而成；或谓因心于种种所缘中流荡游走，如心之车乘，故名『心愿』；语源学者亦说『心』本身即如车乘，故名『心愿』。『我善于行事』，谓我乃善于行事者也。『轻蔑』者，谓藐视、不尊重也。『根除』，乃就剥夺生命而言，此为抽象阳性名词。据传以刀杀害王族，乃诸王所不惯行之事，故彼言『尊者，然而』等语。所谓『热室』，乃令人闷热之房舍，然而其中唯以烟熏而无明火。因此说『烟室』。『为施以热刑』，谓唯为施行热烤之刑罚。因某物遮蔽而有高起之部分，故名『高起处』，此处所指为：为使任何人可以抓握而遮蔽之高起部位。因此说『勿令弯腰进入』。另有读作『置于前怀』之版本，如此则指中间部位，其义为将某物置于前怀中而持之。『发髻』，乃指顶髻，如『切断以上妙香薰染之发髻』等处所用之义。所谓『四种甜味』，据说乃以酥油、砂糖、蜂蜜、椰子油此四种甜味调制而成之特殊饮品，然此说与《大法受持经》原文不符。彼经中说：『酸奶与蜂蜜与酥油与糖蜜合并混合』，其注疏亦言：『酸奶与蜂蜜，谓极纯净之酸奶与甚甜之蜂蜜，合并混合谓合为一处搅拌调匀，其人饮此四味药』。王思及『自行求死乃不合宜』，故以舔舐其身而维持其命。盖圣者不自取毁灭。

Maggaphalasukhenāti maggaphalasukhavatā, sotāpattimaggaphalasukhūpasañhitena caṅkamena yāpetīti attho. Hāressāmīti apanessāmi. Vītaccitehīti vigataaccitehi jālavigatehi suddhaṅgārehi. Kenaci saññattoti kenaci sammā ñāpito, ovaditoti vuttaṃ hoti. Massukaraṇatthāyāti massuvisodhanatthāya. Manaṃ karothāti yathā rañño manaṃ hoti, tathā karotha. Pubbeti purimabhave. Cetiyaṅgaṇeti gandhapupphādīhi pūjanaṭṭhānabhūte cetiyassa bhūmitale. Nisajjanatthāyāti bhikkhusaṅghassa nisīdanatthāya. Paññattakaṭasārakanti paññapetabbauttamakilañjaṃ. Tathāvidho kilañjo hi ‘‘kaṭasārako’’ti vuccati. Tassāti yathāvuttassa kammadvayassa. Taṃ pana manopadosavaseneva tena katanti daṭṭhabbaṃ. Yathāha –

『以道果之乐』，谓具有道果之乐者，意即以与须陀洹道果之乐相应的经行来维持生命。『我将夺去』，谓我将带走。『以已冷却者』，谓以已散去热气、无网络之纯净炭火。『被某人劝说』，谓被某人正确告知，意即被教诫。『为剃须』，谓为清理胡须。『随王意而行』，谓如是令王心满意，即如此而为。『先前』，谓前世。『在塔院』，谓在以香花等供奉的塔之庭地。『为安坐』，谓为比库僧团安坐之用。『所铺设之上等草席』，谓应当铺设的上等席垫，如此之席垫即称『草席』。『彼』，谓所说之两种业。然而彼所造之业，应知乃唯凭心之嗔恚而成。如所说——

‘‘Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

『心法先行』者，心为最上，心所造也；

Manasā ce paduṭṭhena, bhāsati vā karoti vā;

若心为恶，或以言语或以行为表达，

Tato naṃ dukkhamanveti, cakkaṃva vahato pada’’nti. (dha. pa. 1; netti. 90);

随之苦果必随之，如车轮转轭紧紧相随。（出自《法句经》《净行释》）

Paricārakoti sahāyako. Abhedepi bhedamiva vohāro loke pākaṭoti vuttaṃ ‘‘yakkho hutvā nibbattī’’ti. Ekāyapi hi uppādakiriyāya idha bhedavohāro, paṭisandhivasena hutvā, pavattivasena nibbattīti vā paccekaṃ yojetabbaṃ, paṭisandhivasena vā pavattanasaṅkhātaṃ sātisayanibbattanaṃ ñāpetuṃ ekāyeva kiriyā padadvayena vuttā. Tathāvacanañhi paṭisandhivasena nibbattaneyeva dissati ‘‘makkaṭako nāma devaputto hutvā nibbatti (dha. pa. aṭṭha. 1.5) kaṇṭako nāma…pe… nibbatti, (jā. aṭṭha. 1.avidūrenidānakathā) maṇḍūko nāma…pe… nibbattī’’tiādīsu viya. Dvinnaṃ vā padānaṃ bhāvatthamapekkhitvā ‘‘yakkho’’tiādīsu sāmiatthe paccattavacanaṃ kataṃ purimāya pacchimavisesanato, paricārakassa…pe… yakkhassa bhāvena nibbattīti attho, hetvatthe vā ettha tvā-saddo yakkhassa bhāvato pavattanahetūti. Assa pana rañño mahāpuññassapi samānassa tattha bahulaṃ nibbattapubbatāya ciraparicitanikanti vasena tattheva nibbatti veditabbā.

『侍者』者，助手也。虽无二，相异亦如二，行于世间显然故曰『夜叉出生』。若单一由生起之作业，有此异行者，或以续会之理，或以流转之理，该分别连结，并称双行之业辞。譬如续会理下果断灭显现，谓『谬妄名为诸天子夜叉而生起』（《法行经释》《出生经释》），诸如『蛤蟆』『毒蛇』等亦复如是。对两词义，『夜叉』等语以主谓句作前后区别，因称侍者…或夜叉之体，意涵本是此处，“夜叉”一词亦作其本体发生之因相。且虽同为伟大王者，因长期善生之因缘，于彼处应知为业果之显现。

Taṃ divasamevāti rañño maraṇadivaseyeva. Khobhetvāti puttasnehassa balavabhāvato, taṃsahajātapīti vegassa ca savipphāratāya taṃ samuṭṭhānarūpadhammehi pharaṇavasena sakalasarīraṃ āloḷetvā. Tenāha ‘‘aṭṭhimiñjaṃ āhacca aṭṭhāsī’’ti. Pituguṇanti pituno attani sinehaguṇaṃ. Tena vuttaṃ ‘‘mayi jātepī’’tiādi. Vissajjetha vissajjethāti turitavasena, sokavasena ca vuttaṃ.

『当天』即王者之亡日。『忧伤』者，因子情深且强，彼乃同生兄弟，因速离别、亲近分散等感受，以此苦痛状态惊惶全身。故言『即于八月十五与八十八日』。『父德』者，父之亲爱德行。由此言『即生于我』。『应舍』者，速舍也，又以忧伤言。

Anuṭṭhubhitvāti achaḍḍetvā.

『弃断』者，剥除、舍去也。

Nāḷāgirihatthiṃ muñcāpetvāti ettha iti-saddo pakārattho, tena ‘‘abhimārakapurisapesenādippakārenā’’ti pubbe vuttappakārattayaṃ paccāmasati, katthaci pana so na diṭṭho. Pañca vatthūnīti ‘‘sādhu bhante bhikkhū yāvajīvaṃ āraññikā assū’’tiādinā (pārā. 409; cūḷava. 343) vinaye vuttāni pañca vatthūni. Yācitvāti ettha yācanaṃ viya katvāti attho. Na hi so paṭipajjitukāmo yācatīti ayamattho vinaye (pārā. aṭṭha. 2.410) vuttoyeva. Saññāpessāmīti cintetvā saṅghabhedaṃ katvāti sambandho. Idañca tassa anikkhittadhuratādassanavasena vuttaṃ, so pana akatepi saṅghabhede tehi saññāpetiyeva. Uṇhalohitanti balavasokasamuṭṭhitaṃ uṇhabhūtaṃ lohitaṃ. Mahānirayeti avīciniraye. Vitthārakathānayoti ajātasattupasādanādivasena vitthārato vattabbāya kathāya nayamattaṃ. Kasmā panettha sā na vuttā, nanu saṅgītikathā viya khandhake (cūḷava. 343) āgatāpi sā vattabbāti codanāya āha ‘‘āgatattā pana sabbaṃ na vutta’’nti, khandhake āgatattā, kiñcimattassa ca vacanakkamassa vuttattā na ettha koci virodhoti adhippāyo. ‘‘Eva’’ntiādi yathānusandhinā nigamanaṃ.

「放生驴象」此语指示此处句意，依此前所说「由有自负人等等所示成的先前所说之样式」而复述之，然有时却未曾见及。所谓五种物资者，谓在戒律中云『善哉比库，终生持守林中清净』等处说及之五种物资。所谓乞求是指于此如同乞求般行事。非谓彼欲生行而乞求，此意并非戒律中所说。所谓示现正法，乃思虑后以制造分裂为意图。此亦因其未露骨显示其本心故虽未成即显分裂之意，彼实即使不作亦现此意。所谓「热铁红」，即因强烈悲痛激起红热之铁。所谓「大地狱」，指无间地狱。所谓「详述引论」，因未生众生净信等等故须由详说而成文章引导。为何此处未见有此说呢？续集卷中（戒律小卷）虽有闻此歌诀等亦当作则。故云「虽然到其时，亦非尽言」，续藏所至，虽有些字句上虽说过，然并无实质相违之处。故以「如此」等词条依序结终。

Kosalaraññoti pasenadikosalassa pitu mahākosalarañño. Nanu videhassa rañño dhītā vedehīti attho sambhavatīti codanamapaneti ‘‘na videharañño’’ti iminā. Atha kenaṭṭhenāti āha ‘‘paṇḍitādhivacanameta’’nti, paṇḍitavevacanaṃ, paṇḍitanāmanti vā attho. Ayaṃ pana padattho kena nibbacanenāti vuttaṃ ‘‘tatrāya’’ntiādi. Vidantīti jānanti. Vedenāti karaṇabhūtena ñāṇena. ‘‘Īhatī’’ti etassa pavattatītipi attho ṭīkāyaṃ vutto. Vedehīti idha nadādigaṇoti āha ‘‘vedehiyā’’ti.

「哥萨拉森林」者，指巴谢那帝哥萨拉国的王父，大哥萨拉森林中修行者。然提及「没提及维帝国王之女维帝女王」之义，因而指出「不是维帝森林王」此说。又问为何不特别指出，答曰「这是智者说法」，是智者的话语或是智者名号之意。此语义为何终结呢？说为「在那里」等。所谓「知道者」，指以感官力得之知。说此「发出、流转」等义，详注释中有说。所谓「维帝」，此处指河流等，因而说「维帝女」之意。

Soyeva aho tadaho, sattamīvacanena pana ‘‘tadahū’’ti padasiddhi. Etthāti etasmiṃ divase. Upasaddena visiṭṭho vasasaddo upavasaneyeva, na vasanamatte, upavasanañca samādānamevāti dassetuṃ ‘‘sīlenā’’tiādi vuttaṃ. Ettha ca sīlenāti sāsane ariyuposathaṃ sandhāya vuttaṃ. Anasanenāti abhuñjanamattasaṅkhātaṃ bāhiruposathaṃ. Vā-saddo cettha aniyamattho, tena ekaccaṃ manoduccaritaṃ, dussīlyādiñca saṅgaṇhāti. Tathā hi gopālakuposatho abhijjhāsahagatassa cittassa vasena vutto, nigaṇṭhuposatho mosavajjādivasena. Yathāha visākhuposathe ‘‘so tena abhijjhāsahagatena cetasā divasaṃ atināmetī’’ti, (a. ni. 3.71) ‘‘iti yasmiṃ samaye sacce samādapetabbā, musāvāde tasmiṃ samaye samādapetī’’ti (a. ni. 3.71) ca ādi.

正如「啊哟，那时那刻」之说法，「那时」即在当天。此处「不喧哗」为特殊语，近于「上座」，非谓量上，而谓聚会之意，如『戒』中说「以戒具为缘起，谓持善戒」等。此处提及戒乃为天、人等修持的贤圣勤戒。所谓「不伤食」，指短暂戒日（即外在严苛戒日）。「风声」此处分无定意，因有时词不雅，含恶行。譬如今译「守护比库戒日」，因妒意障碍心灵所说；又如尼迦施戒日亦因妒恨所起。正如维萨卡戒日云「彼以妒意心过度过日」，及云「依真理当于彼时集中，妄言亦当集中」等。

Evaṃ adhippetatthānurūpaṃ nibbacanaṃ dassetvā idāni atthuddhāravasena nibbacanānurūpaṃ adhippetatthaṃ dassetuṃ ‘‘ayaṃ panā’’tiādimāha. Etthāti uposathasadde. Samānasaddavacanīyānaṃ anekappabhedānaṃ atthānamuddharaṇaṃ atthuddhāro samānasaddavacanīyesu vā atthesu adhippetasseva atthassa uddharaṇaṃ atthuddhārotipi vaṭṭati. Anekatthadassanañhi adhippetatthassa uddharaṇatthameva. Nanu ca ‘‘atthamattaṃ pati saddā abhinivisantī’’tiādinā atthuddhāre codanā, sodhanā ca heṭṭhā vuttāyeva. Apica visesasaddassa avācakabhāvato pātimokkhuddesādivisayopi uposathasaddo sāmaññarūpo eva, atha kasmā pātimokkhuddesādivisesavisayo vuttoti? Saccametaṃ, ayaṃ panattho tādisaṃ saddasāmaññamanādiyitvā tattha tattha sambhavatthadassanavaseneva vuttoti, evaṃ sabbattha. Sīladiṭṭhivasena (sīlasuddhivasena dī. ni. ṭī. 1.150) upetehi samaggehi vasīyati na uṭṭhīyatīti uposatho, pātimokkhuddeso. Samādānavasena, adhiṭṭhānavasena vā upecca ariyavāsādiatthāya vasitabbo āvasitabboti uposatho, sīlaṃ. Anasanādivasena upecca vasitabbo anuvasitabboti uposatho, vatasamādānasaṅkhāto upavāso. Navamahatthikulapariyāpanne hatthināge kiñci kiriyamanapekkhitvā taṃkulasambhūtatāmattaṃ pati ruḷhivaseneva uposathoti samaññā, tasmā tattha nāmapaññatti veditabbā. Arayo upagantvā useti dāhetīti uposatho, usasaddo dāhetipi saddavidū vadanti. Divase pana uposatha saddapavatti aṭṭhakathāyaṃ vuttāyeva. ‘‘Suddhassa ve sadāphaggū’’tiādīsu suddhassāti sabbaso kilesamalābhāvena parisuddhassa. Veti nipātamattaṃ, byattanti vā attho. Sadāti niccakālampi. Phaggūti phagguṇīnakkhattameva yuttaṃ bhavati, niruttinayena cetassa siddhi. Yassa hi sundarikabhāradvājassa nāma brāhmaṇassa phagguṇamāse uttaraphagguṇīyuttadivase titthanhānaṃ karontassa saṃvaccharampi katapāpapavāhanaṃ hotīti laddhi. Tato taṃ vivecetuṃ idaṃ majjhimāgamāvare mūlapaṇṇāsake vatthasutte bhagavatā vuttaṃ. Suddhassuposatho sadāti yathāvuttakilesamalasuddhiyā parisuddhassa uposathaṅgāni, vatasamādānāni ca asamādiyatopi niccakālaṃ uposathavāso eva bhavatīti attho. ‘‘Na bhikkhave’’tiādīsu ‘‘abhikkhuko āvāso na gantabbo’’ti nīharitvā sambandho. Upavasitabbadivasoti upavasanakaraṇadivaso, adhikaraṇe vā tabbasaddo daṭṭhabbo. Evañhi aṭṭhakathāyaṃ vuttanibbacanena sameti. Antogadhāvadhāraṇena, aññatthāpohanena ca nivāraṇaṃ sandhāya ‘‘sesadvayanivāraṇattha’’nti vuttaṃ. ‘‘Pannarase’’ti padamārabbha divasavasena yathāvuttanibbacanaṃ katanti dassento ‘‘teneva vutta’’ntiādimāha. Pañcadasannaṃ tithīnaṃ pūraṇavasena ‘‘pannaraso’’ti hi divaso vutto.

如是显示所说义理之后，今以义理起见指导如何依教义正说现时义理，谓曰此为律仪日名（即戒律日之语）。普通名词或有多义，此处为提纲引，全由提纲中提取义理解说则是提纲解说。多义显现者，正是为提纲义理之揭示。然以言辞引导则以义理同义相辅。即使特殊词因其无指示分别，戒律主题仍归属为戒律日一般语。为何戒律主题中有特殊之诸事项？实因此体词合此普遍分类而引导之，是故通说。以道德之见（或称净道德见）联合同修共处，则戒律日名。依修习、约束之意，择善修行者为戒律日。若弃修习以外则为间断悉心修戒之意。新生大象群中以大象为主象，遂以象群有象主之名，则戒律日名亦同。彼时出家者不可往住，于是制约。谓当日应守戒之日，即作息日之义。释义合于此戒律义中。以内心想着阻挡他（分别破除），谓有二种障碍。自十五日之日起已依之前释义立戒。

‘‘Tāni ettha santī’’ti ettakeyeva vutte nanvetāni aññatthāpi santīti codanā siyāti taṃ nivāretuṃ ‘‘tadā kirā’’tiādi vuttaṃ. Anena bahuso, atisayato vā ettha taddhitavisayo payuttoti dasseti. Cātumāsī, cātumāsinīti ca paccayavisesena itthiliṅgeyeva pariyāyavacanaṃ. Pariyosānabhūtāti ca pūraṇabhāvameva sandhāya vadati tāya saheva catumāsaparipuṇṇabhāvato. Idhāti pāḷiyaṃ. Tīhi ākārehi pūretīti puṇṇāti atthaṃ dasseti ‘‘māsapuṇṇatāyā’’tiādinā. Tattha tadā kattikamāsassa puṇṇatāya māsapuṇṇatā. Purimapuṇṇamito hi paṭṭhāya yāva aparā puṇṇamī, tāva eko māsoti tattha vohāro. Vassānassa utuno puṇṇatāya utupuṇṇatā. Kattikamāsalakkhitassa saṃvaccharassa puṇṇatāya saṃvaccharapuṇṇatā. Purimakattikamāsato pabhuti yāva aparakattikamāso, tāva eko kattikasaṃvaccharoti evaṃ saṃvaccharapuṇṇatāyāti vuttaṃ hoti. Lokikānaṃ matena pana māsavasena saṃvaccharasamaññā lakkhitā. Tathā ca lakkhaṇaṃ garusaṅkantivasena. Vuttañhi jotisatthe –

「正当此处」说法，因据此言而已，不另作别义解说。所谓四月，亦即四个月，女声谓之替换词。所谓完成者，即满月之义，因满月定为指代。故此处显示四个月圆满之意。此处称八月满月者，即指柄指八月全月满月。之前满月至后满月者，一月亦成立。雨季之夏之满月，名为夏满月。八月标记之年份满月，名为年份满月。自早八月至晚八月，是为一八月年满月。依俗人之见，以月份名同年份名。亦以此相特征为显著。经文中有灯主之说——

‘‘Nakkhattena sahodaya-matthaṃ yāti sūramanti;

「伴星与连星共行如猛士」

Tassa saṅkaṃ tatra vattabbaṃ, vassaṃ māsakamenevā’’ti.

对此应有怀疑，这如同雨季、雨月一般。

Minīyati divaso etenāti mā. Tassa hi gatiyā divaso minitabbo ‘‘pāṭipado dutiyā, tatiyā’’tiādinā. Ettha puṇṇoti etissā rattiyā sabbakalāpāripūriyā puṇṇo. Candassa hi soḷasamo bhāgo ‘‘kalā’’ti vuccati, tadā ca cando sabbāsampi soḷasannaṃ kalānaṃ vasena paripuṇṇo hutvā dissati. Ettha ca ‘‘tadahuposathe pannarase’’ti padāni divasavasena vuttāni, ‘‘komudiyā’’tiādīni tadekadesarattivasena.

所谓某一日不可数，意即那日不可视为固定的“一日”，因其行迹依次序有所不同，“第一”“第二”“第三”等等。这里所谓“满”，是指这一夜完全充满了各种时刻。月亮的十六个部分称为“刻”，此时月亮便因拥有全部十六刻而显得圆满。此处诸如“那时布施日为十五日”之类说法是以日数计；“莲花”等词则是以一夜中月的十一段刻数为单位。

Kasmā pana rājā amaccaparivuto nisinno, na ekakovāti codanāya sodhanālesaṃ dassetuṃ pāḷipadatthameva avatvā ‘‘evarūpāyā’’tiādīnipi vadati. Etehi cāyaṃ sodhanāleso dassito ‘‘evaṃ ruciyamānāya rattiyā tadā pavattattā tathā parivuto nisinno’’ti. Dhoviyamānadisābhāgāyāti etthāpi viyasaddo yojetabbo. Rajatavimānaniccharitehīti rajatavimānato nikkhantehi, rajatavimānappabhāya vā vipphuritehi. ‘‘Visaro’’ti idaṃ muttāvaḷiādīnampi visesanapadaṃ. Abbhaṃ dhūmo rajo rāhūti ime cattāro upakkilesā pāḷinayena (a. ni. 4.50; pāci. 447). Rājāmaccehīti rājakulasamudāgatehi amaccehi. Atha vā anuyuttakarājūhi ceva amaccehi cāti attho. Kañcanāsaneti sīhāsane. ‘‘Raññaṃ tu hemamāsanaṃ, sīhāsanamatho vāḷabījanitthī ca cāmara’’nti hi vuttaṃ. Kasmā nisinnoti nisīdanamatte codanā. Eta nti kandanaṃ, pabodhanaṃ vā. Itīti iminā hetunā. Nakkhatta nti kattikānakkhattachaṇaṃ. Sammā ghositabbaṃ etarahi nakkhattanti saṅghuṭṭhaṃ. Pañcavaṇṇakusumehi lājena, puṇṇaghaṭehi ca paṭimaṇḍitaṃ gharesu dvāraṃ yassa tadetaṃ nagaraṃ pañca…pe… dvāraṃ.Dhajo vaṭo. Paṭāko paṭṭoti sīhaḷiyā vadanti. Tadā kira padīpujjalanasīsena katanakkhattaṃ. Tathā hi ummādantijātakādīsupi (jā. 2.18.57) kattikamāse evameva vuttaṃ. Tenāha ‘‘samujjalitadīpamālālaṅkatasabbadisābhāga’’nti. Vīthi nāma rathikā mahāmaggo. Racchā nāma anibbiddhā khuddakamaggo. Tattha tattha nisinnavasena samānabhāgena pāṭiyekkaṃ nakkhattakīḷaṃ anubhavamānena samabhikiṇṇanti vuttaṃ hoti. Mahāaṭṭhakathāyaṃ evaṃ vatvāpi tattheva iti sanniṭṭhānaṃ katanti attho.

为何国王与臣属聚集而坐，却不单一成排，诗歌中借用巴利文原义来询问其原因，论述中指出这次集会如同“良夜中进行的聚会”。论及洗礼方向，语言丰富。关于王殿、王座与扇盖，皆为贵族的象征。为何坐席如此？“坐席”乃指坐下的动作、邀约或劝导。因而解释为劝兴或点醒。星辰名为十月星宿，因今说星群集结。诸如用五色花环装饰门口，门称“门扇”，锡兰语中称“旗”。当时用灯光装饰的星宿，这类似狂乱出生的故事记载，也有先例。称谓如“燃点的灯串，遍布光辉”。街道即战车道，大小街道各有名称。居住者坐在各自处所，共同享受星宿游戏。此说即为《大注疏》中记载的现象。

Udānaṃ udāhāroti atthato ekaṃ. Mānanti mānapattaṃ kattubhūtaṃ. Chaḍḍanavasena avaseko. Sotavasena ogho. Pītivacananti pītisamuṭṭhānavacanaṃ kammabhūtaṃ. Hadayanti cittaṃ kattubhūtaṃ. Gahetunti bahi aniccharaṇavasena gaṇhituṃ, hadayantoyeva ṭhapetuṃ na sakkotīti adhippāyo. Tena vuttaṃ ‘‘adhikaṃ hutvā’’tiādi. Idaṃ vuttaṃ hoti – yaṃ vacanaṃ paṭiggāhaka nirapekkhaṃ kevalaṃ uḷārāya pītiyā vasena sarasato sahasāva mukhato niccharati, tadevidha ‘‘udāna’’nti adhippetanti.

‘欢呼’或‘示例’之义。‘尊重’者，为所受地位之体现。‘残余’者丢弃剩下。‘声浪’指流水。‘喜悦言语’则是由行为生起。‘心动’者是心灵主动。‘拿取’用于表示不愿取用或不能承载，是一种约束。因此说“超过了”等。此谓：凡是听到这句话而不加取舍，全由心情愉悦而自然发出声音者，此类声称之为‘欢呼’。

Dosehi itā gatā apagatāti dosinā ta-kārassa na-kāraṃ katvā yathā ‘‘kilese jito vijitāvīti jino’’ti āha ‘‘dosāpagatā’’ti. Yadipi sutte vuttaṃ ‘‘cattārome bhikkhave candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Katame cattāro? Abbhā bhikkhave…pe… mahikā. Dhūmo rajo. Rāhu bhikkhave candimasūriyānaṃ upakkileso’’ti, (cūḷava. 447) tathāpi tatiyupakkilesassa pabhedadassana vasena aṭṭhakathānayena dassetuṃ ‘‘pañcahi upakkilesehī’’ti vuttaṃ. Ayamattho ca ramaṇīyādisaddayogato ñāyatīti āha ‘‘tasmā’’tiādi. Anīya-saddopi bahulā katvatthābhidhāyako yathā ‘‘niyyānikā dhammā’’ti (dha. sa. dukamātikā 96) dasseti ‘‘ramayatī’’ti iminā. Juṇhāvasena rattiyā surūpattamāha ‘‘vuttadosavimuttāyā’’tiādinā. Abbhādayo cettha vuttadosā. Ayañca hetu ‘‘dassituṃ yuttā’’ti etthāpi sambajjhitabbo. Tena kāraṇena, utusampattiyā ca pāsādikatā daṭṭhabbā. Īdisāya rattiyā yutto divaso māso utu saṃvaccharoti evaṃ divasamāsādīnaṃ lakkhaṇā sallakkhaṇupāyā bhavituṃ yuttā, tasmā lakkhitabbāti lakkhaṇiyā, sā eva lakkhaññā ya-vato ṇa-kārassa ña-kārādesavasena yathā ‘‘pokkharañño sumāpitā’’ti āha ‘‘divasamāsādīna’’ntiādi.

由罪恶已经过去、不再临身之意谓语者，即罪业被战胜后者。经中亦云：比库们，月辰若感染四种污染，则因污染月辰不能发光、不放光；所谓四种污染为光、烟、尘、阴影。因而《大注疏》以显示第三污染之别称，乃提及“五种污染所属”，意谓五种烦恼染污。由美妙音声连接，则称“因此”。另一处谓：众多名称中有“去除”、“消散”等词，且“悦心”即有所表明。夜晚以欢悦之声呈现说法，称“说过的罪恶已除”等。此乃展示其污染之理。当令皇宫光辉，夜晚已与日月连通，如此则日月年循环自然顺畅。以此相比之下说“日月年之循环体符号”是妥当之法，应铭记于心。此“符号”即为昔日诗句中所云的“被莲花浸润的池水”等喻。

‘‘Yaṃ no payirupāsato cittaṃ pasīdeyyā’’ti vacanato samaṇaṃ vā brāhmaṇaṃ vāti ettha paramatthasamaṇo, paramatthabrāhmaṇo ca adhippeto, na pana pabbajjāmattasamaṇo, na ca jātimattabrāhmaṇoti vuttaṃ ‘‘samitapāpatāyā’’tiādi. Bahati pāpe bahi karotīti brāhmaṇo niruttinayena. Bahuvacane vattabbe ekavacanaṃ, ekavacane vā vattabbe bahuvacanaṃ vacanabyattayo vacanavipallāsoti attho. Idha pana ‘‘payirupāsata’’nti vattabbe ‘‘payirupāsato’’ti vuttattā bahuvacane vattabbe ekavacanavasena vacanabyattayo dassito. Attani, garuṭṭhāniye ca hi ekasmimpi bahuvacanappayogo niruḷho. Payirupāsatoti ca vaṇṇavipariyāyaniddeso esa yathā ‘‘payirudāhāsī’’ti. Ayañhi bahulaṃ diṭṭhapayogo, yadidaṃ parisadde ya-kārapare vaṇṇavipariyāyo. Tathā hi akkharacintakā vadanti ‘‘pariyādīnaṃ rayādivaṇṇassa yarādīhi vipariyāyo’’ti. Yanti samaṇaṃ vā brāhmaṇaṃ vā. Iminā sabbenapi vacanenāti ‘‘ramaṇīyā vatā’’tiādivacanena. Obhāsanimittakammanti obhāsabhūtaṃ nimittakammaṃ , paribyattaṃ nimittakaraṇanti attho. Mahāparādhatāyāti mahādosatāya.

“勿令心生恼怒”为正言，指向出家修行者或婆罗门之最高本质者，非仅止于出家仪式或出生家族。谓修行者当远离污秽而守清静。此语出自《修习罪行净除经》，又因复数主语用单数形式，或单数主语用复数形式，称此为语体异变。此处“payirupāsata”一词使用复数时却形单影只，是一种词义语意颠倒，如“payirudāhāsī”说明。此在佛陆多处见到，根据表达的美妙性而知。称此为语音游戏、颜色反转类比。既可用来指僧侣或婆罗门。由此理解这全部说法即为“美妙服饰”之类表达。所谓“显现之因”，意为通过色彩呈现而形象鲜明。至于“重大恶业”则指恶毒行为恶念。

‘‘Tena hī’’tiādi tadatthavivaraṇaṃ. Devadatto cāti ettha ca-saddo samuccayavasena atthupanayane, tena yathā rājā ajātasattu attano pitu ariyasāvakassa satthu upaṭṭhākassa ghātanena mahāparādho, evaṃ bhagavato mahānatthakarassa devadattassa apassayabhāvenāpīti imamatthaṃ upaneti. Tassa piṭṭhichāyāyāti vohāramattaṃ, tassa jīvakassa piṭṭhiapassayena, taṃ pamukhaṃ katvā apassāyāti vuttaṃ hoti. Vikkhepapacchedanatthanti vakkhamānāya attano kathāya uppajjanakavikkhepassa pacchindanatthaṃ, anuppajjanatthanti adhippāyo. Tenāha ‘‘tassaṃ hī’’tiādi. Asikkhitānanti kāyavacīsaṃyamane vigatasikkhānaṃ. Kulūpaketi kulamupagate satthāre. Gahitāsāratāyāti gahetabbaguṇasāravigatatāya. Nibbikkhepanti aññesamapanayanavirahitaṃ.

“由此所谓‘是也’等言”者，即对此义的详细解释。此处“帝达多”一名，作为词汇集结，凝聚意义，宛如王未出生时，未生怨王对其尊贵阿拉汉弟子师父的护卫遭贼杀之大罪，世尊亦如是，被无明之盲视无故指责为帝达多，谓其非善意。所谓“其险恶之处”乃仅为比喻之语，借以突出其亲近者基于轻视皇族，表露之失明眼。此为谓其视之失，言其本意有所分别却未见真义。述其“隔断传播”乃为因言辞生出隔绝时之断绝，而未生则为相反之意。由此衍生“是也”句。所谓“未修习”者，谓未有身体制御之修持。所谓“族所去者”，是指生于贵族之师者。所谓“失去精髓者”，即失其理体清净之理义。所谓“放弃者”，意指无他引导而自我摈除之义。

Bhaddanti avassayasampannatāya sundaraṃ.

“现重美善”者，谓针对内心决意而显具完善之美，称颂其为善。

§151

151. Ayañcattho imāya pāḷicchāyāya adhigato, imamatthameva vā antogadhaṃ katvā pāḷiyamevaṃ vuttanti dasseti ‘‘tenāhā’’tiādinā. Asatthāpi samāno satthā paṭiññāto yenāti satthupaṭiññāto, tassa abuddhassāpi samānassa buddhapaṭiññātassa ‘‘ahameko loke atthadhammānusāsako’’ti ācariyapaṭiññātabhāvaṃ vā sandhāya evaṃ vuttaṃ. ‘‘So kirā’’tiādinā anussutimattaṃ pati porāṇaṭṭhakathānayova kirasaddena vutto. Esa nayo parato makkhalipadanibbacanepi . Ekūnadāsasataṃ pūrayamānoti ekenūnadāsasataṃ attanā saddhiṃ anūnadāsasataṃ katvā pūrayamāno. Evaṃ jāyamāno cesa maṅgaladāso jāto. Jātarūpenevāti mātukucchito vijātaveseneva, yathā vā sattā anivatthā apārutā jāyanti, tathā jātarūpeneva. Upasaṅkamantīti upagatā bhajantā honti. Tadeva pabbajjaṃ aggahesīti tadeva naggarūpaṃ ‘‘ayameva pabbajjā nāma siyā’’ti pabbajjaṃ katvā aggahesi. Pabbajiṃsūti taṃ pabbajitamanupabbajiṃsu.

151.以上乃众说集而得此意，对此义之深入解析，皆依上述言辞阐明谓“因之说”等。虽有假义显现，但为即使未觉悟之师法承传者所同认，即众生中对佛的同等尊敬而为师法，盖因导师之地位等而说曰“我一者，于世间诸法之引导者”。此复为由古论释传承，口头传授之语。此说引自别处相应经文多次。合数由九十七加至一百，此为添加以实数完成。因而生生不息者此孟加利达多也。所谓“生体者”，如同母亲怀胎未定之胎，生灵不定无常之义。所谓“近住者”，即至而依止者。此即入出家及皈依之计也。所谓升上出家义，指出家后僧众聚合之形。谓“出家者”，即成功出家人成群之义。

‘‘Pabbajitasamūhasaṅkhāto’’ti etena pabbajitasamūhatāmattena saṅgho, na niyyānikadiṭṭhivisuddhasīlasāmaññavasena saṃhatattāti dasseti. Assa atthīti assa satthupaṭiññātassa parivārabhāvena atthi. ‘‘Saṅghī gaṇī’’ti cedaṃ pariyāyavacanaṃ, saṅketamattato nānanti āha ‘‘svevā’’tiādi. Svevāti ca pabbajitasamūhasaṅkhāto eva. Keci pana ‘‘pabbajitasamūhavasena saṅghī, gahaṭṭhasamūhavasena gaṇī’’ti vadanti, taṃ tesaṃ matimattaṃ gaṇe eva loke saṅgha-saddassa niruḷhattā. Acelakavatacariyādi attanā parikappitamattaṃ ācāro.Paññāto pākaṭo saṅghīādibhāvena. Appiccho santuṭṭhoti atthato ekaṃ. Tattha labbhamānāppicchataṃ dassetuṃ ‘‘appicchatāya vatthampi na nivāsetī’’ti vuttaṃ. Na hi tasmiṃ sāsanike viya santaguṇaniggūhaṇalakkhaṇā appicchatā labbhati. Yasoti kittisaddo. Taranti etena saṃsāroghanti evaṃ sammatatāya laddhi titthaṃ nāma ‘‘sādhū’’ti sammato, na ca sādhūhi sammatoti atthamāha ‘‘aya’’ntiādinā. Na hi tassa sādhūhi sammatatā labbhati. Sundaro sappurisoti dvidhā attho. Assutavatoti assutāriyadhammassa, kattutthe cetaṃ sāmivacanaṃ. ‘‘Imāni me vatasamādānāni ettakaṃ kālaṃ suciṇṇānī’’ti bahū rattiyo jānāti. Tā panassa rattiyo cirakālabhūtāti katvā ‘‘ciraṃ pabbajitassā’’tiādi vuttaṃ, antatthaaññapadatthasamāso cesa yathā ‘‘māsajāto’’ti. Atha tassa padadvayassa ko visesoti ce? Cirapabbajitaggahaṇenassa buddhisīlatā, rattaññūgahaṇena tattha sampajānatā dassitā, ayametassa visesoti. Kiṃ pana atthaṃ sandhāya so amacco āhāti vuttaṃ ‘‘acirapabbajitassā’’tiādi. Okappanīyāti saddahanīyā. Addhānanti dīghakālaṃ. Kittako pana soti āha ‘‘dve tayo rājaparivaṭṭe’’ti, dvinnaṃ, tiṇṇaṃ vā rājūnaṃ rajjānusāsanapaṭipāṭiyoti attho. ‘‘Addhagato’’ti vatvāpi puna kataṃ vayaggahaṇaṃ osānavayāpekkhaṃ padadvayassa atthavisesasambhavatoti dasseti ‘‘pacchimavaya’’nti iminā. Ubhayanti ‘‘addhagato, vayoanuppatto’’ti padadvayaṃ.

“出家群集者”谓此群体以自我集结名之为僧团，非以逐出他者或境界清净戒具之公认而固结。所谓“有之者”，即有佛门公认之氛围。所谓“僧众兄弟”，虽为同义词，但不同侧面故偶用此语“各自的”义也。某些人云：“此为出家者群，彼为在家者群”，此属俗意，实世界上谓僧为群体之词无约束力。所谓“不拒他物生活”等行为，乃自我约束之表现。此为外在行持及经传中所称“僧品”等称谓之由来。所谓“求而足者”，谓足已满足，不强求多。常言“为求足，其居所亦不容留”，由是明该求足不是世俗之贪，故无圣法修习者而生。所谓“名誉”，谓声誉福德等。由此能跨越轮回烦恼，受僧人认可，遂得众称善已，不谓真正善也。所谓“美善人”，有二义，一为闻者之意，二为该词所指样态。此所谓“我以诸所应受之福德，经历众多夜晚”，此语反复显现。谓多夜以显修行之久，“久远入出家者”乃是其别称。又问此词双义何在？即其修持久远、臧慧通达及勤精进之显意。又谓其辞“非久入家者”，即劝诫词，意令净化修行同类者。俗言“二三王族护卫”，谓王族诸护卫之意，亦是其中一解。所谓“挥别”，即暂时离开之意。意欲表达此词双义的原因在于标示晚唐时期语音与传统释义的融合等。

Kājaro nāma eko rukkhaviseso, yo ‘‘paṇṇakarukkho’’tipi vuccati. Disvā viya anattamanoti sambandho. Pubbe pitarā saddhiṃ satthu santikaṃ gantvā desanāya sutapubbataṃ sandhāyāha ‘‘jhānā…pe… kāmo’’ti. Tilakkhaṇabbhāhatanti tīhi lakkhaṇehi abhighaṭitaṃ. Dassanenāti nidassanamattaṃ. So hi disvā tena saddhiṃ allāpasallāpaṃ katvā , tato akiriyavādaṃ sutvā ca anattamano ahosi. Guṇakathāyāti abhūtaguṇakathāya. Tenāha ‘‘suṭṭhutaraṃ anattamano’’ti. Yadi anattamano, kasmā tuṇhī ahosīti codanaṃ visodheti ‘‘anattamano samānopī’’tiādinā.

“迦阇罗”者，名为一树类，又称“叶枯树”。见之恍若无我，此即相关义。昔时父亲与佛同至其前，传达修行初闻诲言“禅那……欲本末”，其义深涵三法相之触击。所谓“示现”，仅为举例说明。彼见佛与父言语，彼时无所行动乃因听闻佛言无我，故其心无执着。所谓“品性讲论”，乃讲述虚妄不实之品性。故语称“更善无我”，若谓无我，何以寂静，彼语即为劝慰、纯净意含，称“无我平等”之等。

§152

152.Gosālāyāti evaṃnāmake gāmeti vuttaṃ. Vassānakāle gunnaṃ patiṭṭhitasālāyāti pana atthe tabbasena tassa nāmaṃ sātisayamupapannaṃ hoti bahulamanaññasādhāraṇattā, tathāpi so porāṇehi ananussutoti ekaccavādo nāma kato. ‘‘Mā khalīti sāmiko āhā’’ti iminā tathāvacanamupādāya tassa ākhyātapadena samaññāti dasseti. Saññāya hi vattumicchāya ākhyātapadampi nāmikaṃ bhavati yathā ‘‘aññāsikoṇḍañño’’ti (mahāva. 17). Sesanti ‘‘so paṇṇena vā’’tiādivacanaṃ.

152.“狗舍”即以此名称为村庄称呼。雨季时，有坚固的庙宇，故为正当名号，号称多与众不同，亦有古时未闻之说。俗说“勿量言主”，此句承其所说而明示为并非泛称。因欲斥责，使得门名定为“出家者”以示区别。称为“名号”，如同“土著群众”之类。余语称“以金为主”，显示该名号又名领衔。

§153

153. Dāsādīsu sirivaḍḍhakādināmamiva ajitoti tassa nāmamattaṃ. Kesehi vāyito kambalo yassātipi yujjati. Paṭikiṭṭhataranti nihīnataraṃ. ‘‘Yathāhā’’tiādinā aṅguttarāgame tikanipāte makkhalisutta (a. ni. 3.138) māhari. Tantāvutānīti tante vītāni. ‘‘Sīte sīto’’tiādinā chahākārehi tassa paṭikiṭṭhataraṃ dasseti.

153. 如同奴仆们或其它服役者名号中「阿吉多」一样，其名号仅是名称而已。风吹头发，如同衣物的毯子，虽能相连，却更低劣。经上《小部 · 三级经集 · 蜜铃经》中以“如我所言”等语句更为简略。『犹如绳索』者，系指绳索的丝线。以“寒冷时冷”之类六种形态表明其低劣程度。

§154

154. Pakujjhati sammādiṭṭhikesu byāpajjatīti pakudho. Vaccaṃ katvāpīti ettha pi-saddena bhojanaṃ bhuñjitvāpi kenaci asucinā makkhitvāpīti imamatthaṃ sampiṇḍeti. Vālikāthūpaṃ katvāti vatasamādānasīsena vālikāsañcayaṃ katvā, tathārūpe anupagamanīyaṭṭhāne puna vataṃ samādāya gacchatīti vuttaṃ hoti.

154. 彼者因执着正见而产生憎恨，故谓之生气。此处『食用饭食』一语，引申义为即使用餐所用的木制或竹制食器被污染，亦相当于玷污。『搭建竹屋』指以竹子扎成的草棚，以便居住；即在难以接近之地另筑茅棚，取材自竹以备居之所以。据述如是。

§156

156.‘‘Gaṇṭhanakileso’’ti etassa ‘‘palibundhanakileso’’ti atthavacanaṃ, saṃsāre paribundhanakicco khettavatthuputtadārādivisayo rāgādikilesoti attho. ‘‘Evaṃvāditāyā’’ti iminā laddhivasenassa nāmaṃ, na panatthatoti dasseti. Yāva hi so maggena samugghāṭito, tāva atthiyeva. Ayaṃ pana vacanattho – ‘‘natthi mayhaṃ gaṇṭho’’ti gaṇhātīti nigaṇṭhoti. Nāṭassāti evaṃnāmakassa.

156.“纠缠烦恼”者，即所谓“缠绕烦恼”，意指轮回中如土地、家族等烦恼的束缚，涵盖贪爱等烦恼之意。『如是所说』提及获得此名，非实地存在之名。至于“我无纠缠”名义，乃指“不缠绕”，即“尼迦所”之意。

Komārabhaccajīvakakathāvaṇṇanā王子养育者基瓦咖故事义注

§157

157. Sabbathā tuṇhībhūtabhāvaṃ sandhāya ‘‘esa nāga…pe… viyā’’ti vuttaṃ. Supaṇṇoti garuḷo, garuḍo vā sakkaṭamatena. ‘‘Ḍa-ḷāna’maviseso’’ti hi tattha vadanti. Yathādhippāyaṃ na vattatīti katvā ‘‘anattho vata me’’ti vuttaṃ. Upasantassāti sabbathā saññamena upasamaṃ gatassa. Jīvakassa tuṇhībhāvo mama adhippāyassa maddanasadiso, tasmā tadeva tuṇhībhāvaṃ pucchitvā kathāpanena mama adhippāyo sampādetabboti ayamettha rañño adhippāyoti dassento ‘‘hatthimhi kho panā’’tiādimāha. Kinti kāraṇapucchāyaṃ nipātoti dasseti ‘‘kena kāraṇenā’’ti iminā, yena tuvaṃ tuṇhī, kiṃ taṃ kāraṇanti vā atthaṃ dasseti. Tattha yathāsambhavaṃ kāraṇaṃ uddharitvā adhippāyaṃ dassetuṃ ‘‘imesa’’ntiādi vuttaṃ. Yathā etesanti etesaṃ kulūpako atthi yathā, imesaṃ nu kho tiṇṇaṃ kāraṇānaṃ aññatarena kāraṇena tuṇhī bhavasīti pucchatīti adhippāyo.

157. 一般保持寂静状态时，诵有“此乃龙……爬行”等语。『大鹏』即神鸟，或称神鹰，以天帝位居。『特指“狄拉纳”』指此处特有称呼。因该权势不常有，故曰“对我无益”。『平静者』指安详、觉知而入宁静状态。犹如基瓦者的平静，可使我获得类似掌控力，故以此平静为所问，遂表王权之意，举“象中也……”等例。因问原因之语，已说明“以何因故”，欲指明令诸行平静之缘由。就本处，举各类原因以说明王权，即为所问者。

Kathāpetīti kathāpetukāmo hoti. Pañcapatiṭṭhitenāti ettha pañcahi aṅgehi abhimukhaṃ ṭhitenāti attho, pādajāṇu kappara hattha sīsasaṅkhātāni pañca aṅgāni samaṃ katvā onāmetvā abhimukhaṃ ṭhitena paṭhamaṃ vanditvāti vuttaṃ hoti. Yampi vadanti ‘‘navakatarenupāli bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā pādā vanditabbā’tiādikaṃ (pari. 469) vinayapāḷimāharitvā ekaṃsakaraṇaañjalipaggahaṇapādasambāhanapemagāravupaṭṭhāpanavasena pañcapatiṭṭhitavandanā’’ti, tametthānadhippetaṃ dūrato vandane yathāvuttapañcaṅgassa aparipuṇṇattā. Vandanā cettha paṇamanā añjalipaggahaṇakarapuṭasamāyogo. ‘‘Pañcapatiṭṭhitena vanditvā’’ti ca kāyapaṇāmo vutto, ‘‘mama satthuno’’tiādinā pana vacīpaṇāmo, tadubhayapurecarānucaravasena manopaṇāmoti. Kāmaṃ sabbāpi tathāgatassa paṭipatti anaññasādhāraṇā acchariyabbhutarūpāva, tathāpi gabbhokkanti abhijāti abhinikkhamana abhisambodhi dhammacakkappavattana (saṃ. ni. 5.1081; paṭi. ma. 3.30) yamakapāṭihāriyadevorohanāni sadevake loke ativiya supākaṭāni, na sakkā kenaci paṭibāhitunti tāniyevettha uddhaṭāni.

『发言』者即愿意发言也。『五部位恭敬』指身体五处面向恭敬，即足、膝、腿、手、头共五部分均匀排列，顿首恭敬。说法如“比记长者，由新比库尊者向足部顶礼行礼，五处恭敬，内心内外俱奉事，谓之五处恭敬礼”之文。此处恭敬如五点合掌及行礼姿势。又说“由五处恭敬”乃身体顶礼，“我尊师”等则口头顶礼，合称为心敬。佛陀之所行，异于常人，虽已显怀胎诞生、初转法轮等神奇事迹于诸天世间，非人所能破坏，唯在此语显著。

Itthaṃ imaṃ pakāraṃ bhūto pattoti itthambhūto, tassa ākhyānaṃ itthambhūtākhyānaṃ, soyevattho itthambhūtākhyānattho. Atha vā itthaṃ evaṃpakāro bhūto jātoti itthambhūto, tādisoti ākhyānaṃ itthambhūtākhyānaṃ, tadevattho itthambhūtākhyānattho, tasmiṃ upayogavacananti attho. Abbhuggatoti ettha hi abhisaddo padhānavasena itthambhūtākhyānatthajotako kammappavacanīyo abhibhavitvā uggamanakiriyāpakārassa dīpanato, tena payogato ‘‘taṃ kho pana bhagavanta’’nti idaṃ upayogavacanaṃ sāmiatthe samānampi appadhānavasena itthambhūtākhyānatthadīpanato ‘‘itthambhūtākhyānatthe’’ti vuttaṃ. Tenevāha ‘‘tassa kho pana bhagavatoti attho’’ti. Nanu ca ‘‘sādhu devadatto mātaramabhī’’ti ettha viya ‘‘taṃ kho pana bhagavanta’’nti ettha abhisaddo appayutto, kathamettha taṃpayogato upayogavacanaṃ siyāti? Atthato payuttattā. Atthasaddapayogesu hi atthapayogoyeva padhānoti. Idaṃ vuttaṃ hoti – yathā ‘‘sādhu devadatto mātaramabhī’’ti ettha abhisaddapayogato itthambhūtākhyāne upayogavacanaṃ kataṃ, evamidhāpi ‘‘taṃ kho pana bhagavantaṃ abhi evaṃ kalyāṇo kittisaddo uggato’’ti abhisaddapayogato itthambhūtākhyāne upayogavacanaṃ katanti. Yathā hi ‘‘sādhu devadatto mātaramabhī’’ti ettha ‘‘devadatto mātaramabhi mātuvisaye, mātuyā vā sādhū’’ti evaṃ adhikaraṇatthe, sāmiatthe vā bhummavacanassa, sāmivacanassa vā pasaṅge itthambhūtākhyānajotakena kammappavacanīyena abhisaddena payogato upayogavacanaṃ kataṃ, evamidhāpi sāmiatthe sāmivacanappasaṅge yathā ca tattha ‘‘devadatto mātuvisaye, mātu sambandhī vā sādhuttappakārappatto’’ti ayamattho viññāyati, evamidhāpi ‘‘bhagavato sambandhī kittisaddo abbhuggato abhibhavitvā uggamanappakārappatto’’ti ayamattho viññāyati. Tattha hi devadattaggahaṇaṃ viya idha kittisaddaggahaṇaṃ, ‘‘mātara’’nti vacanaṃ viya ‘‘bhagavanta’’nti vacanaṃ, sādhusaddo viya uggatasaddo veditabbo.

如此作用已成，即称为已成，所谓成就法。其称谓即为“已成称谓”。其含义，即“以所用言语表示已成称谓”的意思。此处以语法解释“阿毗如是称谓”，谓用词及语法结构强化已成意义。又举例“善哉，天帝语及母”等，语中利用助词及词的结合表达语法意义。此皆以上下文语意或形式标志，体现词义与语法相互依存的用法，展示用语的丰富涵义。其用意类似“天帝连接闻其母……”、“与世尊关联之赞词”之义。

Kalyāṇoti bhaddako. Kalyāṇabhāvo cassa kalyāṇaguṇavisayatāyāti āha ‘‘kalyāṇaguṇasamannāgato’’ti, kalyāṇehi guṇehi samannāgato tabbisayatāya yuttoti attho. Taṃ visayatā hettha samannāgamo, kalyāṇaguṇavisayatāya tannissitoti adhippāyo. Seṭṭhoti pariyāyavacanepi eseva nayo. Seṭṭhaguṇavisayatā eva hi kittisaddassa seṭṭhatā ‘‘bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttama’’ntiādīsu (visuddhi. 1.142; pārā. aṭṭha. 1.verañjakaṇḍavaṇṇanā; udā. aṭṭha. 1; itivu. aṭṭha. nidānavaṇṇanā; mahāni. aṭṭha. 49) viya. ‘‘Arahaṃ sammāsambuddho’’tiādinā guṇānaṃ saṃkittanato, saddanīyato ca vaṇṇoyeva kittisaddo nāmāti āha ‘‘kittiyevā’’ti. Vaṇṇo eva hi kittetabbato kitti, saddanīyato saddoti ca vuccati. Kittipariyāyo hi saddasaddo yathā ‘‘uḷārasaddā isayo, guṇavanto tapassino’’ti. Kittivasena pavatto saddo kittisaddoti bhinnādhikaraṇataṃ dasseti ‘‘thutighoso’’ti iminā. Kittisaddo hettha thutipariyāyo kittanamabhitthavanaṃ kittīti. Thutivasena pavatto ghoso thutighoso, abhitthavudāhāroti attho. Abhisaddo abhibhavane, abhibhavanañcettha ajjhottharaṇamevāti vuttaṃ ‘‘ajjhottharitvā’’ti, anaññasādhāraṇe guṇe ārabbha pavattattā abhibyāpetvāti attho. Kinti-saddo abbhuggatoti codanāya ‘‘itipi so bhagavā’’tiādimāhāti anusandhiṃ dassetuṃ ‘‘kintī’’ti vuttaṃ.

「善」者，「吉祥」之意。所谓「善性」，即指善德之所涵盖，因此说有「具足善德」者。善德之所依止，即此所依赖的对象，名为「领域」。此处所说的依止，是指具足善德的状态或范畴，因此大概意指善德为依所缘。依「善德之领域」而言，具足善德即称为善者。释义权贵，如「最好」亦属同义词。例如「最好品德之所归」即为该誉名的最显者。此义如《清净道论》卷一百四十二、《讲述》卷一、诸注释、以及《大义》卷四十九等所述。又如世尊名号「阿拉汉正觉者」等，是因其诸德标示而为称谓，名为「声誉」。故称谓即「声誉」也。声誉之义，乃名声也，且因多为记述之义而称之。声誉的讲说，犹如「雄壮之声，修行者具诸善德」般类似。声誉一词依此说，乃是称赞之音声，表示赞叹。赞叹之声，乃鼓舞、称扬之义。所谓称扬，为提升、奋发之意。于此乃是发扬其事，故曰「提升」。何为声？这里谓激励之意，「如是世尊」等语以示衔接，意在说明「何谓」之由。

Padānaṃ sambajjhanaṃ padasambandho. So bhagavāti yo so samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho devānamatidevo sakkānamatisakko brahmānamatibrahmā lokanātho bhāgyavantatādīhi kāraṇehi sadevake loke ‘‘bhagavā’’ti patthaṭakittisaddo, so bhagavā. Yaṃ taṃ-saddā hi niccasambandhā. ‘‘Bhagavā’’ti ca idamādipadaṃ satthu nāmakittanaṃ. Tenāha āyasmā dhammasenāpati ‘‘bhagavāti netaṃ nāmaṃ mātarā kataṃ, na pitarā kata’’ntiādi (mahāni. 6; cūḷani. 2). Parato pana ‘‘bhagavā’’ti padaṃ guṇakittanaṃ. Yathā kammaṭṭhānikena‘‘araha’’ntiādīsu navasu ṭhānesu paccekaṃ itipisaddaṃ yojetvā buddhaguṇā anussarīyanti, evamidha buddhaguṇasaṃkittakenāpīti dassento ‘‘itipi arahaṃ…pe… itipi bhagavā’’ti āha. Evañhi sati‘‘araha’’ntiādīhi navahi padehi ye sadevake loke ativiya pākaṭā paññātā buddhaguṇā, te nānappakārato vibhāvitā honti ‘‘itipī’’ti padadvayena tesaṃ nānappakāratādīpanato. ‘‘Itipetaṃ bhūtaṃ, itipetaṃ taccha’’ntiādīsu (dī. ni. 1.6) viya hi iti-saddo idha āsannapaccakkhakaraṇattho, pi-saddo sampiṇḍanattho, tena ca nesaṃ nānappakārabhāvo dīpito, tāni ca guṇasallakkhaṇakāraṇāni saddhāsampannānaṃ viññujātikānaṃ paccakkhāni honti, tasmā tāni saṃkittentena viññunā cittassa sammukhībhūtāneva katvā saṃkittetabbānīti dassento ‘‘iminā ca iminā ca kāraṇenāti vuttaṃ hotī’’ti āha. Evañhi nirūpetvā kittente yassa saṃkitteti, tassa bhagavati ativiya pasādo hoti.

名词间的相互关系，谓音节及词义相连。世尊者，即彼以三十种波罗蜜行圆满一切烦恼，成就无上正等觉者。天上人间众因彼具有诸因缘故，尊称曰「世尊」，此为世间中约定的尊称。此称谓常相联系且不离。世尊为此初步词句，为尊师之名号。故具寿法制之长老曾说「世尊非由母亲或父亲给予」等（《大义》六，《小义》二）。此外「世尊」为德号之词，如同其它词汇用作称誉，例如沙弥时称「阿拉汉」等新辟处所修习佛德之名。此中谓持念诸佛德，故称为「诸佛德之称谓」。如此，凭此十种称谓，修习之行菩萨众生于世间极为昭彰且广为人知。此种名号因其多种差别，故由不同方式显扬或启发。正如「曾如是存在，确实如是」等等，诸语中「如是」字句，因近似因缘相接、引合用意，也因词语合成之便而成。由此种种缘故，称谓之义光明通达，且是具慧者心理面前明白无疑之各个观缘所照亮。由此，谓须以此称谓在诸贤者心中宣扬之意，世尊因之极得欢喜和信赖。

Ārakattāti kilesehi suvidūrattā. Arīnanti kilesārīnaṃ. Arānanti saṃsāracakkassa arānaṃ. Hatattāti viddhaṃsitattā. Paccayādīnanti cīvarādipaccayānañceva pūjā visesānañca. Rahābhāvāti cakkhurahādīnamabhāvato. Rahopāpakaraṇābhāvo hi padamanatikkamma rahābhāvoti vuttaṃ. Evampi hi yathādhippetamattho labbhatīti. Tatoti visuddhimaggato (visuddhi. 1.123). Yathā ca visuddhimaggato, evaṃ taṃsaṃvaṇṇanāya paramatthamañjūsāyaṃ (visuddhi. ṭī. 1.124) nesaṃ vitthāro gahetabbo.

「障碍」者，烦恼之难近。世人谓烦恼如狼、虎等恶兽。在轮回之中，诸烦恼如这些猛兽径直来袭者。谓「摧毁」者，即为被割裂、断绝之意。诸烦恼依缘生起，如衣服等外在条件亦有依赖。谓「遮蔽」者，即诸眼界、耳界等失去光明之现象。谓「无障碍」表意未越越过词语之障碍，故称为遮蔽。此义以理得解。故《清净道论》此处所示，如果义趣适当，随文详释为主。

Yasmā jīvako bahuso satthu santike buddhaguṇe sutvā ṭhito, diṭṭhasaccatāya ca satthusāsane vigatakathaṃkatho, satthuguṇakathane ca vesārajjappatto, tasmā so evaṃ vitthārato eva āhāti vuttaṃ ‘‘jīvako panā’’tiādi. ‘‘Ettha cā’’tiādinā sāmatthiyatthamāha. Thāmo desanāñāṇameva, balaṃ pana dasabalañāṇaṃ. Vissatthanti bhāvanapuṃsakapadaṃ, anāsaṅkanti attho.

因吉瓦卡比库在众多诸佛善德教法之边，久闻佛德，亲近于佛，因明证真理，于佛语般无诽谤，且对佛德的论述无污染，因此被称作「吉瓦卡比库」。依此就其权时义理称之。云「此处如此」是为资助语句。修习教导之要义乃在智慧，依种种力量比喻之智慧有十种。谓「根本义」者，谓修行者之所依止义，且无牵连余缘之意。

Pañcavaṇṇāyāti khuddikādivasena pañcapakārāya. Nirantaraṃ phuṭaṃ ahosi katādhikārabhāvato. Kammantarāyavasena hissa rañño guṇasarīraṃ khatūpahataṃ hoti. Kasmā panesa jīvakameva gamanasajjāya āṇāpetīti āha ‘‘imāyā’’tiādi.

五种颜色之意，谓从最小等并五种颜色之所有种称。如长时间连续发声之义，因作保持权势之延续。因遭遇损伤，国王之具德身破坏。此处说明为何择取吉瓦卡以便启程，因此称之为「这些」等。

§158

158. ‘‘Uttama’’nti vatvā na kevalaṃ uttamabhāvoyevettha kāraṇaṃ, atha kho appasaddatāpīti dassetuṃ ‘‘assayānarathayānānī’’tiādi vuttaṃ. Hatthiyānesu ca nibbisevanameva gaṇhanto hatthiniyopi kappāpesi. Padānupadanti padamanugataṃ padaṃ purato gacchantassa hatthiyānassa pade tesaṃ padaṃ katvā, padasaddo cettha padavaḷañje. Nibbutassāti sabbakilesadarathavūpasamassa . Nibbutehevāti appasaddatāya saddasaṅkhobhanavūpasameheva.

「最好」者，并非仅仅最好之相，尚有更深义故。欲示具足之不喧哗，故例举「驷马车」等文。于象马中尚奉养骑师作正业者。谓从词素前后所承，指车辆之前段部分。声词于此为复合声韵。所谓涅槃者，为斩断一切烦恼之车辇。涅槃生起，即得其息止安静的和声。

Kareṇūti hatthinipariyāyavacanaṃ. Kaṇati saddaṃ karotīti hi kareṇu, karova yassā, na dīgho dantoti vā kareṇu,‘‘kareṇukā’’tipi pāṭho, niruttinayena padasiddhi. Ārohanasajjanaṃ kuthādīnaṃ bandhanameva. Opavayhanti rājānamupavahituṃ samatthaṃ. ‘‘Opaguyha’’ntipi paṭhanti, rājānamupagūhituṃ gopituṃ samatthanti attho. ‘‘Evaṃ kirassā’’tiādi paṇḍitabhāvavibhāvanaṃ. Kathā vattatīti laddhokāsabhāvena dhammakathā pavattati. ‘‘Rañño āsaṅkānivattanatthaṃ āsannacārībhāvena hatthinīsu itthiyo nisajjāpitā’’ti (dī. ni. ṭī. 1.158) ācariyadhammapālattherena vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘itthiyo nissāya purisānaṃ bhayaṃ nāma natthi, sukhaṃ itthiparivuto gamissāmī’’ti tattha kāraṇaṃ vuttameva. Imināpi kāraṇena bhavitabbanti pana ācariyena evaṃ vuttaṃ siyā. Rañño paresaṃ dūrupasaṅkamanabhāvadassanatthaṃ tā purisavesaṃ gāhāpetvā āvudhahatthā kāritā. Hatthinikāsatānīti ettha hatthiniyo eva hatthinikā. ‘‘Pañca hatthiniyā satānī’’tipi katthaci pāṭho, so ayuttova ‘‘pañcamattehi bhikkhusatehī’’tiādīsu (pārā. 1) viya īdisesu pacchimapadassa samāsasseva dassanato. Kassacidevāti sannipatite mahājane yassa kassaci eva, tadaññesampi āyatiṃ maggaphalānamupanissayoti āha ‘‘sā mahājanassa upakārāya bhavissatī’’ti.

「Kareṇū」是用手臂围绕的意思。辅助解释中指出，‘kareṇu, karova yassā, na dīgho dantoti vā’指的是用手臂，不是长牙，因此有‘kareṇukā’的不同读法，是根据语法规则确定的词义。关于“ārōhanasajjanaṃ”一词，源自“kuthādīn”及其相关联的词组，意指作为羁绊。它们合力使国王站立得稳固，能坐着接受请安。 “Opaguyha”一词用来表达保护国王、为国王守护的意思。 “Evaṃ kirassā”等则反映智者辨析的功用。接着说到“Kathā vattatīti”，表示通过集众讲道来施教。出自《大分律注》所载的一句：“王为了消除烦忧，以守护者的身份，在大象群中找到了女性来坐”，这是由法师善护提出的解释。《论疏》注释说，女性的陪伴能驱除丈夫的恐惧，令他愉悦，这就是缘由。推断这段话也是由该法师作的说明。国王因害怕敌人远袭，将男子役使成家，做成武器携带。所谓“象持者百人”，此处应指真正操持象的人员。有些方言里读作“五百象持”，类似把后缀当作复合后缀。所谓“某些人”是指聚集在一起的大众，涵盖黄昏时用于预知未来的暗示，即“这将对大众带来利益”。

Paṭivedesīti ñāpesi. Upacāravacananti vohāravacanamattaṃ teneva adhippetatthassa apariyosānato . Tenāha ‘‘tadeva attano ruciyā karohī’’ti. Imināyeva hi tadatthapariyosānaṃ. Maññasīti pakatiyāva jānāsi. Tadevāti gamanāgamanameva. Yadi gantukāmo, gaccha, atha na gantukāmo, mā gaccha, attano ruciyevettha pamāṇanti vuttaṃ hoti.

“Paṭivedesīti”指的是知晓或理解。 “Upacāravacananti”指的是交往或来往的言辞，仅仅是使用语言或俗语，该言辞所承载的意义未必完整、明确。以此而言，佛告诫说：“务必顺自己喜好的方向行事”。这里指的是充分理解该言辞背后的深意。 “Maññasīti”表示心中认同，相当于“你明白了吧”。 “Tadevāti”则是往返、来去的动作。这里的义理是：如果想去，就去；若不想去，就不要去；以此衡量内心对事物的好恶，作为行为的准则。

§159

159. Pāṭiekkāyeva sandhivasena paccekā. ‘‘Mahañca’’nti pade karaṇatthe paccattavacananti āha ‘‘mahatā’’ti. Mahantassa bhāvo mahañcaṃ. Na kevalaṃ niggahītantavaseneva pāṭho, atha kho ākārantavasenāpīti āha ‘‘mahaccātipi pāḷī’’ti. Yathā ‘‘khattiyā’’ti vattabbe ‘‘khatyā’’ti, evaṃ ‘‘mahatiyā’’ti vattabbe mahatyā. Puna ca-kāraṃ katvā mahaccāti sandhivasena padasiddhi. Pulliṅgavasena vattabbe itthiliṅgavasena vipallāso liṅgavipariyāyo. Visesanañhi bhiyyo visesyaliṅgādigāhakaṃ. Tiyojanasatānanti paccekaṃ tiyojanasataparimaṇḍalānaṃ. Dvinnaṃ mahāraṭṭhānaṃ issariyasirīti aṅgamagadharaṭṭhānamādhipaccamāha. Tadatthaṃ vivarati ‘‘tassā’’tiādinā. Paṭimukkaveṭhanānīti ābandhasiroveṭhanāni. Āsattakhaggānīti aṃse olambanavasena sannaddhāsīni. Maṇidaṇḍatomareti maṇidaṇḍaṅkuse.

159. 『各别』者，乃以连声之故而各自分立。就『大』字而言，因其处格用具格形式之单数，故释为『以大』。『大』之状态即为『大性』。注疏并非仅依鼻音尾形式读，亦依长『ā』尾形式读，故云『亦有「mahaccā」之读法』。譬如本应说『剎帝利』而说成『剎亚』，同理，本应说『以大者（mahatiyā）』而说成『mahatyā』。再加连接词，以连声之故而成立『mahaccā』一词。本应以阳性表达，今以阴性表达，乃词性之倒置互换。形容词通常随所修饰名词之词性等而转变。『三百由旬』者，各自周围三百由旬之量。『两大国之主权威势』者，谓昂伽国与马嘎达国之主权，以下以『彼』等语加以开解其义。『头部缠绕之饰』者，乃缠绕于头顶之包扎头巾。『悬挂之剑』者，乃以搭肩垂挂方式配带之利剑。『宝柄象钩』者，乃有宝石柄之象钩。

‘‘Aparāpī’’tiādinā padasā parivārā vuttā. Khujjavāmanakā vesavasena, kirātasavaraandhakādayo jātivasena tāsaṃ paricārakiniyo dassitā. Vissāsikapurisāti vassavare sandhāyāha. Kulabhogaissariyādivasena mahatī mattā pamāṇametesanti mahāmattā, mahānubhāvā rājāmaccā. Vijjādharataruṇā viyāti mantānubhāvena vijjāmayiddhisampannā vijjādharakumārakā viya. Raṭṭhiyaputtāti bhojaputtā. Raṭṭhe paricarantīti hi luddakā raṭṭhiyā, tesaṃ nānāvudhaparicayatāya rājabhaṭabhūtā puttāti attho, antararaṭṭhabhojakānaṃ vā puttā raṭṭhiyaputtā, khattiyā bhojarājāno. ‘‘Anuyuttā bhavantu te’’tiādīsu viya hi ṭīkāyaṃ (dī. ni. ṭī. 1.159) vutto bhojasaddo bhojakavācakoti daṭṭhabbaṃ. Ussāpetvāti uddhaṃ pasāretvā. Jayasaddanti ‘‘jayatu mahārājā’’tiādijayapaṭibaddhaṃ saddaṃ. Dhanupantiparikkhepoti dhanupantiparivāro. Sabbattha taṃgāhakavasena veditabbo. Hatthighaṭāti hatthisamūhā. Paharamānāti phusamānā. Aññamaññasaṅghaṭṭanāti avicchedagamanena aññamaññasambandhā. Seṇiyoti gandhikaseṇīdussikaseṇīādayo ‘‘anapaloketvā rājānaṃ vā saṅghaṃ vā gaṇaṃ vā pūgaṃ vā seṇiṃ vā aññatra kappā vuṭṭhāpeyyā’’tiādīsu (pāci. 682) viya. ‘‘Aṭṭhārasa akkhobhiṇī seniyo’’ti katthaci likhanti, so anekesupi potthakesu na diṭṭho. Anekasaṅkhyā ca senā heṭṭhā gaṇitāti ayuttoyeva. Tadā sabbāvudhato sarova dūragāmīti katvā sarapatanātikkamappamāṇena rañño parisaṃ saṃvidahati. Kimatthanti āha ‘‘sace’’tiādi.

从“apārāpī”等词语可以看出，文中开始描述随扈人员的环绕。文中列举了瘸腿者、斜嘴、巫师、山中男子等各族群体，这些都是其随从的护卫者。 “Vissāsikapurisa”指的是常年效力的侍从。以家族财富和爵位为标志的高官被称作“mahāmattā”，身份尊崇而地位显赫。他们类似精通法术和智识的年轻官员，称为“vijjādharakumārakā”，象征知识传承的子侄。 “Raṭṭhiyaputta”指的是随国侍奉的王子或身份高贵的贵族子弟。随国效力即指导诸头领为国王效劳，成为武装部队的核心。 “Anuyuttā bhavantu te”表明他们必须保持紧密合作，统一协调。本文引用《大分律注》述说此处“bhoja”是指世俗语言。 “Ussāpetvā”指的是抬起、展开。 “Jayasadda”意味着表示“愿伟大国王胜利”的赞颂之声。 “Dhanupantiparikkhepa”解释为放置弓箭。 “Sabbaṭha taṃgāhakava”表示弓弩装备的完整配备。 “Hatthighaṭāti”表示象群聚集。 “Paharamānāti”指的是互相拍打、碰触。 “Aññamaññasaṅghaṭṭanāti”即彼此间不间断的往来和联系。 “Seṇiyo”指的是部曲、护卫队等。文中援引《巴利文大词典》，说明君主不得擅自处分军队和民众。某些出处提及“十八部军”，但多数典籍未见此名。 “Anekasaṅkhyā ca senā heṭṭhā gaṇitāti”指的是军队人数众多，以万个计。为此，君主以全副武装整军备战，确保国土安全。 “Kimatthanti āha ‘sace’tiādi”说明后续是质疑或条件句开端。

Sayaṃ bhāyanaṭṭhena cittutrāso bhayaṃ yathā tathā bhāyatīti katvā. Bhāyitabbe eva vatthusmiṃ bhayato upaṭṭhite ‘‘bhāyitabbamida’’nti bhāyitabbākārena tīraṇato ñāṇaṃ bhayaṃ bhayato tīretīti katvā. Tenevāha visuddhimagge (visuddhi. 2.751) ‘‘bhayatupaṭṭhānañāṇaṃ pana bhāyati, na bhāyatīti? Na bhāyati. Tañhi ‘atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantī’ti tīraṇamattameva hotī’’ti. Bhāyanaṭṭhānaṭṭhena ārammaṇaṃ bhayaṃ bhāyati etasmāti katvā. Bhāyanahetuṭṭhena ottappaṃ bhayaṃ pāpato bhāyati etenāti katvā. Bhayānakanti bhāyanākāro. Tepīti dīghāyukā devāpi. Dhammadesananti pañcasu khandhesu pannarasalakkhaṇapaṭimaṇḍitaṃ dhammadesanaṃ. Yebhuyyenāti ṭhapetvā khīṇāsavadeve tadaññesaṃ vasena bāhullato. Khīṇāsavattā hi tesaṃ cittutrāsabhayampi na uppajjati. Kāmaṃ sīhopamasuttaṭṭhakathāyaṃ (a. ni. aṭṭha. 2.4.33) cittutrāsabhayampi tadatthabhāvena vuttaṃ, idha pana pakaraṇānurūpato ñāṇabhayameva gahitaṃ. Saṃveganti sahottappañāṇaṃ. Santāsanti sabbaso ubbijjanaṃ. Bhāyitabbaṭṭhena bhayameva bhīmabhāvena bheravanti bhayabheravaṃ, bhītabbavatthu. Tenāha ‘‘āgacchatī’’ti, etaṃ naraṃ taṃ bhayabheravaṃ āgacchati nūnāti attho.

使用自身恐怖作为心念的起点，表示马上一同感受到害怕之情；如此，内心因恐惧而不安动摇。面对心患，必须以“应当被害怕”作认识，强调要恰如其分地遏止恐惧，这是一种能摧除恐惧的智慧。其在净化之道（第2卷751页）中指出，所谓恐怖起见知，至于是否害怕，其实不等于恐惧本身，而是停止过去种种烦恼、终止眼前烦恼、未来烦恼尚未生起的证知，仅此即可消除恐惧。由此为起点提供了有根据的观察。怕惧的缘由，是恐惧滋生的原因以及对恶缘的忌惮。恐怖形态称作“Bhāyanāka”，意即令人恐怖的样子。此处“tepitī”指长寿天人。关于佛陀的开示，是依据五蕴中有十五特征的详细教义。 “Yebhuyyenāti”指的是通过施教而演说的，对于已断烦恼的天人，因其心中无恐怖而能常住。在《欲品狮子经注》中称，初起的烦恼生起时心中必然会生恐惧，这正是知识性的恐怖。 “Saṃveganti”指的是生起警觉信心， “Santāsanti”表示各种烦恼或心念都产生。以应当恐惧的所缘，心中生起异样的害怕，称为恐怖的恐怖，犹如惊恐心。佛告诫：“他来了”，意指此人带着这样的恐怖感受而来临。

Bhīruṃ pasaṃsantīti pāpato bhāyanato utrāsanato bhīruṃ pasaṃsanti paṇḍitā. Na hi tattha sūranti tasmiṃ pāpakaraṇe sūraṃ pagabbhadhaṃsinaṃ na hi pasaṃsanti. Tenāha ‘‘bhayā hi santo na karonti pāpa’’nti. Tattha bhayāti pāputrāsato, ottappahetūti attho.

有智慧者称赞胆怯者，即因其恐惧忌恶而断恶的品德。真正有勇气的人，在恶行面前并不会被称赞。故云：“圣者因恐怖，不作恶行”，其意指因恐怖而守戒，因戒而生戒律。此处的恐惧是从防止作恶的义理而生，是对过失的忌惮和由戒律所生的警觉。

Chambhitassāti thambhitassa, tha-kārassa cha-kārādeso. Tadatthamāha ‘‘sakalasarīracalana’’nti, bhayavasena sakalakāyapakampananti attho. Uyyodhanaṃ sampahāro.

『颤栗』者，即僵直，乃以『cha』音替换『tha』音。为解此义故释为『全身颤动』，意谓因恐惧而致全身战栗。『交战』即为厮杀搏斗。

Eketi uttaravihāravāsino. ‘‘Rājagahe’’tiādi tesamadhippāyavivaraṇaṃ. Ekekasmiṃ mahādvāre dve dve katvā catusaṭṭhi khuddakadvārāni. ‘‘Tadā’’tiādinā akāraṇabhāve hetuṃ dasseti.

“Eketi”指“北方”，谓北方之居处者。遂以“Rājagahe”等词称此地，合当是对该地特别说明的开端。每个主要大门处设两道，合六十四小门。以“tadā”等词说明其无因缘状态。

Idāni sakavādaṃ dassetuṃ ‘‘ayaṃ panā’’tiādi vuttaṃ. ‘‘Jīvako kirā’’tiādi āsaṅkanākāradassanaṃ. Assāti ajātasatturañño. Ukkaṇṭhitoti anabhirato. Chattaṃ ussāpetukāmo maññeti sambandho . Bhāyitvāti bhāyanahetu. Tassāti jīvakassa. Sammasaddo samānattho, samānabhāvo ca vayenāti āha ‘‘vayassābhilāpo’’ti. Vayena samāno vayasso yathā ‘‘ekarājā harissavaṇṇo’’ti (jā. 1.2.17). Samānasaddassa hi sādesamicchanti saddavidū, tena abhilāpo ālapanaṃ tathā, ruḷhīniddeso esa, ‘‘mārisā’’ti ālapanamiva. Yathā hi mārisāti niddukkhatābhilāpo sadukkhepi nerayike vuccati ‘‘yadā kho te mārisa saṅkunā saṅku hadaye samāgaccheyyā’’tiādīsu, (ma. ni. 1.512) evaṃ yo koci sahāyo asamānavayopi ‘‘sammā’’ti vuccatīti, tasmā sahāyābhilāpo icceva attho. Kacci na vañcesīti pāḷiyā sambandho. ‘‘Na palambhesī’’ti vuttepi idha parikappatthova sambhavatīti vuttaṃ ‘‘na vippalambheyyāsī’’ti, na palobheyyāsīti attho. Kathāya sallāpo, so eva nigghoso tathā.

今为显示自方之论点，故说『然此』等语。『据说基瓦咖』等语，乃显示疑虑之相貌。『彼』者，即未生怨王。『厌倦』者，即不乐。『欲举伞盖』与下文相连。『因恐惧』者，即以恐惧为因。『彼』者，即基瓦咖。『同』字义同『相同』，相同之状态在于年龄，故释为『同龄之称呼』。与年龄相同者称为『同龄友』，如『独王，金色』（本生1.2.17）。精通语言者欲以『sā』替换『samāna』一词，故此称呼即是称谓，此乃约定俗成之指称，如同『尊者』之称谓。譬如『尊者』之称本为无苦状态之称呼，然即使对有苦之地狱众生亦如此称呼，如『尊者，当铁钉与铁钉在汝心中相遇时』等处（中部1.512），同理，任何朋友，即使年龄不相同，亦可称『友』，故其义即为朋友之称呼。『莫欺诳否』与正文相连。虽已说『莫欺骗』，然此处唯成立谋划之义，故释为『莫诱骗』，意为莫引诱。言谈即为交谈，其声响亦如是。

Vinasseyyāti cittavighātena vihaññeyya. ‘‘Na taṃ devā’’tiādivacanaṃ sandhāya ‘‘daḷhaṃ katvā’’ti vuttaṃ. Turitavasenidamāmeḍitanti dasseti ‘‘taramānovā’’ti iminā. ‘‘Abhikkama mahārājā’’ti vatvā tattha kāraṇaṃ dassetuṃ ‘‘ete’’tiādi vuttanti sasambandhamatthaṃ dassento ‘‘mahārāja corabalaṃ nāmā’’tiādimāha.

『毁灭』者，即因心之动乱而受苦恼。『天神彼』等语所指之故，说『坚定地』。以急迫之意而此为重复，以『急忙』一词加以显示。说『前进，大王』后，为显示其中缘由，故说『彼』等语，连同前后文义而显其意，故说『大王，名为贼军』等语。

Sāmaññaphalapucchāvaṇṇanā沙门果问释义

§160

160. Ayaṃ bahidvārakoṭṭhakokāso nāgassa bhūmi nāma. Tenāha ‘‘vihārassā’’tiādi. Bhagavato tejoti buddhānubhāvo. Rañño sarīraṃ phari yathā taṃ soṇadaṇḍassa brāhmaṇassa bhagavato santikaṃ āgacchantassa antovanasaṇḍagatassa. ‘‘Attano aparādhaṃ saritvā mahābhayaṃ uppajjī’’ti idaṃ sedamuñcanassa kāraṇadassanaṃ. Na hi buddhānubhāvato sedamuñcanaṃ sambhavati kāyacittapassaddhihetubhāvato.

160. 此外门守卫室之空间，名为象之地盘。故说『精舍』等语。世尊之威势即为佛陀之神力。王之身体受其照耀，如同婆罗门索那丹达前往世尊住处时，进入林中之际所感受者。『忆起自身之过失而生大恐惧』，此乃说明其汗流之因缘。佛陀神力实不能令人汗流，以其为使身心轻安之因故。

Eketi uttaravihāravāsinoyeva. Tadayuttamevāti dasseti ‘‘iminā’’tiādinā. Abhimāreti dhanuggahe. Dhanapālanti nāḷāgiriṃ. So hi tadā nāgarehi pūjitadhanarāsino labbhanato ‘‘dhanapālo’’ti voharīyati. Na kevalaṃ diṭṭhapubbatoyeva, atha kho pakatiyāpi bhagavā saññātoti dassetuṃ ‘‘bhagavā hī’’tiādimāha. Ākiṇṇavaralakkhaṇoti battiṃsa mahāpurisalakkhaṇe sandhāyāha. Anubyañjanapaṭimaṇḍitoti asītānubyañjane (jinālaṅkāraṭīkāya vijātamaṅgalavaṇṇanāyaṃ vitthāro). Chabbaṇṇāhi rasmīhīti tadā vattamānā rasmiyo. Issariyalīḷāyāti issariyavilāsena. Nanu ca bhagavato santike issariyalīlāya pucchā agāravoyeva siyāti codanāya ‘‘pakati hesā’’tiādimāha, pakatiyā pucchanato na agāravoti adhippāyo. Parivāretvā nisinnena bhikkhusaṅghena pure katepi atthato tassa purato nisinno nāma. Tenāha ‘‘parivāretvā’’tiādi.

『一』者，即唯住于后精舍者。为显示此亦不妥当，故说『由此』等语。『象夫』者，即操弓者。『护财』者，即那罗耆梨象。彼象当时因城中居民所供养之财物堆积而得，故称『护财』。不仅因曾亲见之故，亦为显示世尊本来即为善知，故说『世尊乃』等语。『遍布殊胜相好』者，就三十二大人相而言。『以八十随好庄严』者，即八十随形好（详见胜者庄严疏之吉祥生赞说明处）。『以六彩光明』者，即彼时所放之光明。『以主权之雅态』者，即以自在威仪之姿。然或谓在世尊面前以主权之态问询，岂非无礼？对此质难，故说『此乃本性』等语，意谓依本性而问，故非无礼。以围绕而坐之比库僧团，虽于前时亦曾如此，然就实义而言彼乃坐于其前，故说『围绕』等语。

§161

161.Yena, tenāti ca bhummatthe karaṇavacananti dasseti ‘‘yattha, tatthā’’ti iminā. Yena maṇḍalassa dvāraṃ, tenūpasaṅkamīti sampattabhāvassa vuttattā idha upagamanameva yuttanti āha ‘‘upagato’’ti. Anucchavike ekasmiṃ padeseti yattha viññujātikā aṭṭhaṃsu, tasmiṃ. Ko panesa anucchavikapadeso nāma? Atidūratādichanisajjadosavirahito padeso, napacchatādiaṭṭhanisajjadosavirahito vā. Yathāhu aṭṭhakathācariyā –

161. “由‘耶那’（yena，借助于）和‘特那提’（tenāti，相应于）两个词，表明对应某处或某事物之意，这里解释为‘在何处，便在何处’。如‘maṇḍala’（圆环、圈子）入口，称为‘进入’（upasaṅkama）——语出其“适当之处”。此处‘进入’仅指就近而已，也就是说从达成状态论之入门即可，故此称‘已到’（upagato）。至于依附地又称‘anucchavika’，在某一部分所称的即为‘凡八’，即那地方。有何‘anucchavika’土地之称乎？即离门口极远且无屏障之处，既非后侧，亦非前侧等有屏障之地。如注疏师所言——

‘‘Na pacchato na purato, nāpi āsannadūrato;

‘既非后侧，亦非前侧，亦非近而远之地；

Na kacche no paṭivāte, na cāpi onatunnate;

更非坎坷崎岖之处，也不高出他物；

Ime dose vissajjetvā, ekamantaṃ ṭhitā ahū’’ti. (khu. pā. aṭṭha. evamiccādipāṭhavaṇṇanā; su. ni. aṭṭha. 2.261);

这等缺点皆除去后，便可安立于一隅。’（该文见《库拉帕他》与注疏，且参照《犊子尼拘拘罗》注疏第2卷第261页）

Tadā bhikkhusaṅghe tuṇhībhāvassa anavasesato byāpitabhāvaṃ dassetuṃ ‘‘tuṇhībhūtaṃ tuṇhībhūta’’nti vicchāvacanaṃ vuttanti āha ‘‘yato…pe… mevā’’ti, yato yato bhikkhutoti attho. Hatthena, hatthassa vā kukatabhāvo hatthakukkuccaṃ, asaññamo, asampajaññakiriyā ca. Tathā pādakukkuccanti etthāpi. Vā-saddo avuttavikappane, tena tadaññopi cakkhusotādiasaññamo natthīti vibhāvito. Tattha pana cakkhuasaṃyamo sabbapaṭhamo dunnivārito cāti tadabhāvaṃ dassetuṃ ‘‘sabbālaṅkārapaṭimaṇḍita’’ntiādi vuttaṃ.

当时于比库僧团中，为示寂静状态已非残余之表现，吾等言‘寂静已成即为寂静’（tuṇhībhūtaṃ tuṇhībhūta）此辩语。其意为‘凡称比库者，诸如‘手’（hattha）及‘手之不安’（hatthakukkucca）、‘无觉知’（asaññama）和‘无自知行为’（asampajaññakiriyā）同理之意。腿部不安亦如是。又‘风声’不可充入口中，亦不可发于无思想时，故此时甚至无眼耳鼻舌身意之觉知，形同灭绝。就此，眼的调伏为诸调伏中最难以克服者，故称‘全身装饰之轮廓’。

Vippasannarahadamivāti anāvilodakasaramiva. Yenetarahi…pe… iminā me…pe… hotūti sambandho. Añño hi atthakkamo, añño saddakkamoti āha ‘‘yenā’’tiādi. Tattha kāyika-vācasikena upasamena laddhena mānasikopi upasamo anumānato laddho evāti katvā ‘‘mānasikena cā’’ti vuttaṃ. Sīlūpasamenāti sīlasaññamena. Vuttamatthaṃ lokapakatiyā sādhento ‘‘dullabhañhī’’tiādimāha. Laddhāti labhitvā.

此乃类似清凉明净水流之意。‘由此而至’诸处皆具此关系。另说则为意旨相宜或词义合理，故『由…』遂成引言。此处乃从身言语调伏得以推测精神调伏，故有“亦含精神调伏”之说。又节制戒律之调伏即以持戒为本之调伏。观世人功用，谓之“难得之慧”。“得”者，即“获得”。

Upasamanti ācārasampattisaṅkhātaṃ saṃyamaṃ. ‘‘Eva’’ntiādinā tathā icchāya kāraṇaṃ dasseti . Soti ayyako, udayabhaddo vā. ‘‘Kiñcāpī’’tiādi tadattha-samatthanaṃ. Ghātessatiyevāti taṃkālāpekkhāya vuttaṃ. Tenāha ‘‘ghātesī’’ti. Idañhi sampatipekkhavacanaṃ. Pañcaparivaṭṭoti pañcarājaparivaṭṭo.

“临近着手治理称为行为之正治的自制。‘如是’等言辞显示了内心意愿的根由。如阿耨多罗尊者、优陀婆多尊者所说，‘某些’等词语用以表达该义的修饰和限定。‘他必杀害’等，是对当时境况的描述，因此称之为‘杀害者’。此乃指向行为表现的用语。‘五重包围’即指五种王城重围。

Kasmā evamāha, nanu bhagavantamuddissa rājā na kiñci vadatīti adhippāyo. Vacībhedeti yathāvuttaudānavacībhede. Tuṇhī niravoti pariyāyavacanametaṃ. ‘‘Aya’’ntiādi cittajānanākāradassanaṃ. Ayaṃ…pe… na sakkhissatīti ñatvāti sambandho. Vacanānantaranti udānavacanānantaraṃ. Yenāti yattha padese, yena vā sotapathena. Yena pemanti etthāpi yathārahamesa nayo.

为何如此说？王尚未启口言语世尊之名，故称为统治者。‘语义差别’照此前所述的经文和设问句语义差别了解。‘默然无言’是转换词，此辞显示心念之生起状态。‘此者’等为连接词，意指知晓‘彼者将无法为力’的关联。语句相继出现，为经文之间的内在关联。‘由此处所及之方位’，以及‘以何等根音’演说，经由此处和那样的引导，此理亦复如是。

Katāparādhassa ālapanaṃ nāma dukkaranti sandhāya ‘‘mukhaṃ nappahotī’’ti vuttaṃ. ‘‘Āgamā kho tvaṃ mahārāja yathāpema’’nti vacananiddiṭṭhaṃ vā tadā tadatthadīpanākārena pavattaṃ nānānayavicittaṃ bhagavato madhuravacanampi sandhāya evaṃ vuttanti daṭṭhabbaṃ. Ekampi hi atthaṃ bhagavā yathā sotūnaṃ ñāṇaṃ pavattati, tathā deseti. Yaṃ sandhāya aṭṭhakathāsu vuttaṃ ‘‘bhagavatā abyākataṃ tantipadaṃ nāma natthi, sabbesaññeva atthopi bhāsito’’ti. Pañcahākārehīti iṭṭhāniṭṭhesu samabhāvādisaṅkhātehi pañcahi kāraṇehi. Vuttañhetaṃ mahāniddese (mahāni. 38, 162) –

针对过失所作的辩解被称为困难，于是说‘口无法开’。‘你于往来时如同爱情’等语句由此生成，是以表达多个内涵的佛陀甜美语辞意涵，应当认知。佛陀虽只讲一义，犹如转教众生的智慧之音，如经论中所说‘佛未明说之意不存在，诸所有分别亦通过义理揭示’。‘五方面之原因’指好坏等平等性而分类的五种缘由。如大集经（mahāniddese）中所言——

‘‘Pañcahākārehi tādī iṭṭhāniṭṭhe tādī, cattāvīti tādī, tiṇṇāvīti tādī, muttāvīti tādī, taṃniddesā tādī.

“依五种原因，如此好与坏，如此四种状态，如此三种规则，如此解脱，如此所指示。”

Kathaṃ arahā iṭṭhāniṭṭhe tādī? Arahā lābhepi tādī, alābhepi, yasepi, ayasepi, pasaṃsāyapi, nindāyapi, sukhepi, dukkhepi tādī, ekaṃ ce bāhaṃ gandhena limpeyyuṃ, ekaṃ ce bāhaṃ vāsiyā taccheyyuṃ, amusmiṃ natthi rāgo, amusmiṃ natthi paṭighaṃ, anunayapaṭighavippahīno, ugghātinighātivītivatto, anurodhavirodhasamatikkanto, evaṃ arahā iṭṭhāniṭṭhe tādī.

如何论述阿拉汉在好坏中的状况？阿拉汉对得失、荣辱、称赞、非难、安乐、苦难，皆具有如是之对待。若一外界因香气污秽，一因气味恶臭，其身未被爱欲所染，未为瞋怒所侵，已断除相应诸瞋恶，斩断争竞争斗，通达请求反对间的调和，如此阿拉汉处于好坏间的自在状态。

Kathaṃ arahā cattāvīti tādī? Arahato…pe… thambho, sārambho, māno, atimāno, mado, pamādo, sabbe kilesā, sabbe duccaritā, sabbe darathā, sabbe pariḷāhā , sabbe santāpā, sabbā kusalābhisaṅkhārā cattā vantā muttā pahīnā paṭinissaṭṭhā, evaṃ arahā cattāvīti tādī.

如何论述阿拉汉对四种状态？阿拉汉……遍知障碍、挫折、自负、过度自负、傲慢、疏忽，所有烦恼、诸恶行、各类困难、各种体验痛苦，以及一切善法所生善业，四者已解脱、断除、回复沉静平和，如此阿拉汉立于四种状态中。

Kathaṃ arahā tiṇṇāvīti tādī? Arahā kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, sabbaṃ saṃsārapathaṃ tiṇṇo uttiṇṇo nittiṇṇo atikkanto samatikkanto vītivatto, so vuṭṭhavāso ciṇṇacaraṇo jātimaraṇasaṅkhayo, jātimaraṇasaṃsāro (mahāni. 38) natthi tassa punabbhavoti, evaṃ arahā tiṇṇāvīti tādī.

何以谓阿拉汉已得超越？谓阿拉汉已超越欲盲，已超越有盲，已超越见盲，已超越无明盲，已完全超越轮回之道，升越、超越、彻底超越、圆满超越。其为已断尽生死流转者，已断生死灭除轮回，后复无生是故，谓阿拉汉已得超越。

Kathaṃ arahā muttāvīti tādī? Arahato rāgā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dosā, mohā, kodhā, upanāhā, makkhā, paḷāsā, issāya, macchariyā, māyāya, sāṭheyyā, thambhā, sārambhā, mānā, atimānā, madā, pamādā, sabbakilesehi, sabbaduccaritehi, sabbadarathehi, sabbapariḷāhehi, sabbasantāpehi, sabbākusalābhisaṅkhārehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; evaṃ arahā muttāvīti tādī.

何以谓阿拉汉已得解脱？谓阿拉汉心已断贪已离，心已解放，具大解脱；懈怠、痴迷、瞋恚、傲慢、嗔怒、怀恨、嫉妒、贪欲、诡诈、诈骗、怠惰、懒散、埋怨、过高自尊、自负、狂慢、掉举、疏忽，及诸毒、诸恶行、诸低劣行为、诸苦恼、诸烦恼尽皆断除，诸善种子增长心已解脱，具大解脱，是为谓阿拉汉已得解脱。

Kathaṃ arahā taṃniddesā tādī? Arahā ‘sīle sati sīlavā’ti taṃniddesā tādī, ‘saddhāya sati saddho’ti, ‘vīriye sati vīriyavā’ti, ‘satiyā sati satimā’ti, ‘samādhimhi sati samāhito’ti, ‘paññāya sati paññavā’ti, ‘vijjāya sati tevijjo’ti, ‘abhiññāya sati chaḷabhiñño’ti taṃniddesā tādī, evaṃ arahā taṃniddesā tādī’’ti.

何以谓阿拉汉指示此义？谓阿拉汉以戒为念而具戒行，谓阿拉汉以信为念而具信心，谓阿拉汉以精进为念而具精进，谓阿拉汉以念为念而具念，谓阿拉汉以定为念而具定，谓阿拉汉以慧为念而具慧，谓阿拉汉以知识为念而具三明，谓阿拉汉以神通为念而具六神通，如是诸义阿拉汉皆以此指示，故谓阿拉汉如此指示。

Bhagavā pana sabbesampi tādīnamatisayo tādī. Tenāha ‘‘suppatiṭṭhito’’ti. Vuttampi cetaṃ bhagavatā kāḷakārāmasuttante ‘‘iti kho bhikkhave tathāgato diṭṭhasutamutaviññātabbesu dhammesu tādīyeva tādī, tamhā ca pana tādimhā añño tādī uttaritaro vā paṇītataro vā natthīti vadāmī’’ti (a. ni. 4.24). Atha vā pañcavidhāriyiddhisiddhehi pañcahākārehi tādilakkhaṇe suppatiṭṭhitoti attho. Vuttañhetaṃ āyasmatā dhammasenāpatinā paṭisambhidāmagge –

世尊又对诸法皆有此类名称。是以称之为「智慧稳固者」。如世尊在《时轮林经》中所说：『比库们，如来在已见闻已知诸法中，皆谓之如是之如是，其他亦无更上或更善之谓。』或以五种神通为五种形态，谓其标志为稳固。此义乃经律中菩提军师所释——

‘‘Katamā ariyā iddhi? Idha bhikkhu sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati, sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati, sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati, sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati, sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno’’ti (paṭi. ma. 3.17).

何为圣者神通？谓比库若欲『安住逆境不安想者』，则彼处安住非不安想者；若欲『安住非逆境安想者』，则彼处安住逆境安想者；若欲『安住逆非逆境皆非安想者』，则彼处安住非安想者；若欲『安住非逆逆境皆安想者』，则彼处安住逆境安想者；若欲『安住逆非逆境两者弃除平等不动者』，则彼处平等不动者，此即圣者神通也。

Bahiddhāti sāsanato bahisamaye.

「外时」即指教法外之当下。

§162

162.Esāti bhikkhusaṅghassa vandanākāro. Tamatthaṃ lokasiddhāya upamāya sādhetuṃ ‘‘rājāna’’ntiādi vuttaṃ. Okāsanti pucchitabbaṭṭhānaṃ.

这是对比库僧团的供养礼敬方式。其旨在以王者等所说的比喻来证成为世间所承认的事实。显明询问的所在与缘由。

Na me pañhavissajjane bhāro atthīti satthu sabbattha appaṭihatañāṇacāratāya atthato āpannāya dassanaṃ. ‘‘Yadi ākaṅkhasī’’ti vutteyeva hi esa attho āpanno hoti. Sabbaṃ te vissajjessāmīti etthāpi ayaṃ nayo. ‘‘Yaṃ ākaṅkhasi, taṃ pucchā’’ti vacaneneva hi ayamattho sijjhati. Asādhāraṇaṃ sabbaññupavāraṇanti sambandho. Yadi ‘‘yadākaṅkhasī’’ti na vadanti, atha kathaṃ vadantīti āha ‘‘sutvā’’tiādi. Padesañāṇeyeva ṭhitattā tathā vadantīti veditabbaṃ. Buddhā pana sabbaññupavāraṇaṃ pavārentīti sambandho.

“不是因为我有所放弃而有所负担”——这是佛陀在各处因其正直而不会被反对的见解、为利益所显现的教示。因为说“如果你有所欲求”，正是因这意思才显现的。我们本愿放下所有执著，这也是此处的教义原则。意思是“你所欲求的，就问吧”，通过这句话这个意涵显出。特别的所有知识的揭示是因缘联系。若不说“当你欲求时”，那怎么说呢？佛陀说“听闻”，借此理解是在词句知识上的确立。佛陀启示所有知识的逐一揭示，谓之因缘联系。

‘‘Pucchāvuso yadākaṅkhasī’’tiādīni suttapadāni yesaṃ puggalānaṃ vasena āgatāni, taṃ dassanatthaṃ ‘‘yakkhanarindadevasamaṇabrāhmaṇaparibbājakāna’’nti vuttaṃ. Tattha hi ‘‘pucchāvuso yadākaṅkhasī’’ti āḷavakassa yakkhassa okāsakaraṇaṃ, ‘‘puccha mahārājā’’ti narindānaṃ, ‘‘puccha vāsavā’’tiādi devānamindassa, ‘‘tena hī’’tiādi samaṇānaṃ, ‘‘bāvarissa cā’’tiādi brāhmaṇānaṃ, ‘‘puccha maṃ sabhiyā’’tiādi paribbājakānaṃ okāsakaraṇanti daṭṭhabbaṃ. Vāsavāti devānamindālapanaṃ. Tadetañhi sakkapañhasutte. Manasicchasīti manasā icchasi.

“请问尊者，当你欲求时”等语是来自经文中不同人物所说之词句，为了展现教义。称它们为“夜叉、国王、天人、沙弥、婆罗门等游方者”诸侠等人物的话语。其含义为“请问”的，是夜叉王发出的，国王们说“请问大王”，天帝说“请问萨咖”，沙弥尼等说“以此为由”，婆罗门说“巴瓦里”，游方者说“请问我”等，这些都是疑问的由来。天帝是“萨咖天帝”的称号。这即是《萨咖问经》中之内容。“你愿意吗？”即是你的心愿。

Katāvakāsāti yasmā tumhe mayā katokāsā, tasmā bāvarissa ca tuyhaṃ ajitassa ca sabbesañca sesānaṃ yaṃ kiñci sabbaṃ saṃsayaṃ yathā manasā icchatha, tathā pucchavho pucchathāti yojanā. Ettha ca bāvarissa saṃsayaṃ manasā pucchavho, tumhākaṃ pana sabbesaṃ saṃsayaṃ manasā ca aññathā ca yathā icchatha, tathā pucchavhoti adhippāyo. Bāvarī hi ‘‘attano saṃsayaṃ manasāva pucchathā’’ti antevāsike āṇāpesi. Vuttañhi –

“如此所开启”者，因你们是我所启发者，故你们及“巴瓦里”和阿吉陀及一切诸余者，凡所有一切疑问皆依心所欲，便可询问，彼即问者所问即是其意。此中“巴瓦里”是心中疑问询问者，你们的所有疑问心亦依所欲不同，于是便有指令问者意念。巴瓦里曾劝说“请自问内心的疑问”。经中说——

‘‘Anāvaraṇadassāvī, yadi buddho bhavissati;

“若无所隐现之见，若有佛将来；

Manasā pucchite pañhe, vācāya vissajessatī’’ti. (su. ni. 1011);

若心中所问问题，我语将予以放下”——（见《释经》1011节）；

Tadetaṃ pārāyanavagge. Tathā ‘‘puccha maṃ sabhiyā’’tiādipi.

此为彼《到彼岸》品。由此开始，有『问我吧，众弟子』等语。

Buddhabhūminti buddhaṭṭhānaṃ, āsavakkhayañāṇaṃ, sabbaññutaññāṇañca. Bodhisattabhūmi nāma bodhisattaṭṭhānaṃ pāramīsambharaṇañāṇaṃ, bhūmisaddo vā avatthāvācako, buddhāvatthaṃ, bodhisattāvatthāyanti ca attho. Ekattanayena hi pavattesu khandhesu avatthāyeva taṃ tadākāranissitā.

「佛地」指佛所住之处；「阿萨瓦灭知」指烦恼之尽；「具智慧知」指全知的智慧。菩萨地名菩萨所住之处，是种种度的集习之知，也称为地名或住所，即佛所处、菩萨所处之义。于五蕴的统一运动中，此地即为现前之所依。

Yo bhagavā bodhisattabhūmiyaṃ padesañāṇe ṭhito sabbaññupavāraṇaṃ pavāresi, tassa tadeva acchariyanti sambandho. Kathanti āha ‘‘koṇḍañña pañhānī’’tiādi. Tattha koṇḍaññāti gottavasena sarabhaṅgamālapanti. Viyākarohīti byākarohi. Sādhurūpāti sādhusabhāvā. Dhammoti sanantano paveṇīdhammo. Yanti āgamanakiriyāparāmasanaṃ, yena vā kāraṇena āgacchati, tena viyākarohīti sambandho. Vuddhanti sīlapaññādīhi vuddhippattaṃ, garunti attho. Esa bhāroti saṃsayupacchedanasaṅkhāto eso bhāro, āgato bhāro tayā avassaṃ vahitabboti adhippāyo.

世尊若坚立于菩萨地之境界智慧，则能断除一切无明障碍，此即其奇妙的关系。谓「拘旃那问难」等者，拘旃那是姓氏之意，「莎罗棒伽」意为头冠的祥瑞。「辩解」为解释，「善相」为善美之质，「法」为恒常善法。「缘起」乃指缘生之因缘，故称为辩解。生长指戒慧等增长，担负即此义。此担子称为断疑之负担，是因而至，故须承负。

Mayā katāvakāsā bhonto pucchantu. Kasmāti ce? Ahañhi taṃ taṃ vo byākarissaṃ ñatvā sayaṃ lokamimaṃ, parañcāti. Sayanti ca sayameva parūpadesena vinā. Evaṃ sarabhaṅgakāle sabbaññupavāraṇaṃ pavāresīti sambandho.

唯愿卿辈任我开示。为何如此？若我自当宣说尔等之所解，当念此世界与彼世界。彼世界者，亦非他境，乃因缘之境。因而于善时断尽一切智障，即发生此关系。

Pañhānanti dhammayāgapañhānaṃ. Antakaranti niṭṭhānakaraṃ. Suciratenāti evaṃ nāmakena brāhmaṇena. Puṭṭhunti pucchituṃ. Jātiyāti paṭisandhiyā, ‘‘vijātiyā’’tipi vadanti. Paṃsuṃ kīḷanto sambhavakumāro nisinnova hutvā pavāresīti yojetabbaṃ.

「问难」指正法之辩问，「断尽」指终结之意。其名为苏驰罗，世俗婆罗门之名。询问者欲问。生生续者谓生续之相，亦有谓「新生」者。犹如玩尘化子，坐而断尽，亦即此理。

Tagghāti ekaṃsatthe nipāto. Yathāpi kusalo tathāti yathā sabbadhammakusalo sabbadhammavidū buddho jānāti katheti, tathā te ahamakkhissanti attho. Jānāti-saddo hi idha sambandhamupagacchati . Yathāha ‘‘yena yassa hi sambandho, dūraṭṭhampi ca tassa ta’’nti (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā). Jānanā cettha kathanā. Yathā ‘‘iminā imaṃ jānātī’’ti vuttovāyamattho ācariyena. Rājā ca kho taṃ yadi kāhati vā,na vāti yo taṃ idha pucchituṃ pesesi, so korabyarājā taṃ tayā pucchitamatthaṃ, tayā vā puṭṭhena mayā akkhātamatthaṃ yadi karotu vā, na vā karotu, ahaṃ pana yathādhammaṃ te akkhissaṃ ācikkhissāmīti vuttaṃ hoti. Jātakaṭṭhakathāyaṃ pana –

「当知」为全体之断句。如技艺精熟者，于一切法皆能晓知并讲说，是谓句意。晓知一词即指关系之现起。如言「因其有关系，远处亦有之」等意。此处晓知即讲说。亦如师授「以此理知彼理」之意。国王若让汝说与否，吾悉依教理为尔所述，无论为否。如二部本生论述云。

‘‘Rājā ca kho tanti ahaṃ taṃ pañhaṃ yathā tumhākaṃ rājā jānāti jānituṃ sakkoti, tathā akkhissaṃ. Tato uttari rājā yathā jānāti, tathā yadi karissati vā, na vā karissati, karontassa vā akarontassa vā tassevetaṃ bhavissati, mayhaṃ pana doso natthīti dīpetī’’ti (jā. aṭṭha. 5.16.172) –

国王曾谓我说：『愿以你们的国王如何知道，能够知道此问，我亦将如是说。后面继位的国王如何知道，并且将如何作为，或不作为，无论作为者或不作为者，事情皆依此，然我无过错，故而明示。』

Jānāti-saddo vākyadvayasādhāraṇavasena vutto.

“Jānāti” 一词，是以双句体、并列言辞的通用用法而出。

§163

163.Sippameva sippāyatanaṃ āyatanasaddassa tabbhāvavuttittā. Apica sikkhitabbatāya sippañca taṃ sattānaṃ jīvitavuttiyā kāraṇabhāvato, nissayabhāvato vā āyatanañcāti sippāyatanaṃ. Seyyathidanti ekova nipāto, nipātasamudāyo vā. Tassa te katameti idha atthoti āha ‘‘katame pana te’’ti. Ime katametipi paccekamattho yujjati. Evaṃ sabbattha. Idañca vattabbāpekkhanavasena vuttaṃ, tasmā te sippāyatanikā katameti attho. ‘‘Puthusippāyatanānī’’ti hi sādhāraṇato sippāni uddisitvā upari taṃtaṃsippūpajīvinova niddiṭṭhā puggalādhiṭṭhānāya kathāya. Kasmāti ce? Papañcaṃ pariharitukāmattā. Aññathā hi yathādhippetāni tāva sippāyatanāni dassetvā puna taṃtaṃsippūpajīvinopi dassetabbā siyuṃ tesamevettha padhānato adhippetattā. Evañca sati kathāpapañco bhaveyya, tasmā taṃ papañcaṃ pariharituṃ sippūpajīvīhi taṃtaṃsippāyatanāni saṅgahetvā evamāhāti tamatthaṃ dassetuṃ ‘‘hatthārohātiādīhi ye taṃ taṃ sippaṃ nissāya jīvanti, te dassetī’’ti vuttaṃ. Kasmāti āha ‘‘ayañhī’’tiādi. Sippaṃ upanissāya jīvantīti sippūpajīvino.

163.“技能”本是技能领域一词，因词性应属于名词。且因技能是众生生存之因、依缘，故名技能领域。譬如单一词，或词群之集，称为“技能”。此处问其含义谓“哪些？”，其意与各别意义相应。各处皆是如是。此亦能作为述说之重心，因此谓之“技能领域”。所谓众技能，通指多种技能，举例以述，乃指带来诸烦恼之人群。何以故？因欲断除纷扰纷乱。否则如分别示现不同类技能领域，复应指其惟一相应活着的技能领域。如此是时语句中烦乱纷纷。“故此，烦乱纷乱应当由技能活者断除，聚合各技能领域，乃言示现其义：『如农夫举杖等依赖彼等技能而生存者，即应示现』”，如是已闻而说。何以故？所谓依技能而生存，即以技能为生的活者。

Hatthimārohantīti hatthārohā, hatthāruḷhayodhā. Hatthiṃ ārohāpayantīti hatthārohā, hatthācariya hatthivejja hatthimeṇḍādayo. Yena hi payogena puriso hatthino ārohanayoggo hoti, taṃ hatthissa payogaṃ vidhāyantānaṃ sabbesampetesaṃ gahaṇaṃ. Tenāha ‘‘sabbepī’’tiādi. Tattha hatthācariyā nāma ye hatthino, hatthārohakānañca sikkhāpakā. Hatthivejjā nāma hatthibhisakkā. Hatthimeṇḍā nāma hatthīnaṃ pādarakkhakā. Hatthiṃ maṇḍayanti rakkhantīti hatthimaṇḍā, teyeva hatthimeṇḍā, hatthiṃ minenti sammā vidahanena hiṃsantīti vā hatthimeṇḍā.Ādi-saddena hatthīnaṃ yavapadāyakādayo saṅgaṇhāti. Assārohāti etthāpi suddhahetukattuvasena yathāvuttova attho. Rathe niyuttā rathikā. Ratharakkhā nāma rathassa āṇirakkhakā. Dhanuṃ gaṇhantīti dhanuggahā, issāsā, dhanuṃ gaṇhāpentīti dhanuggahā, dhanusippasikkhāpakā dhanvācariyā.

“推象者”即推象人，象乘手。推象者，即象使者，象司机。推象者令象起行为推象者，是象使，象医，象侍者等。以何等方式，人能令象起行？此即推象人所用技巧，乃手段。此谓为凝聚所有整体的手段。故谓“全部是”。所谓象使，即针对象的训练者、推象者之师。象医者即专为象治病者。象侍者即照管象足者。象聚合与保护，即象群集群，为保护者之意。他们以正确鞭打或其他方式正确伤害象，以统一调治其行为。诸以此类称谓集聚，犹如象之谷食提供者等。“马加者”指马匹调驭者。战车者被称作战车之护卫。弓箭手者持弓者。射箭者为箭术训练师等。

Celena celapaṭākāya yuddhe akanti gacchantīti celakā, jayaddhajagāhakāti āha ‘‘ye yuddhe’’tiādi. Jayadhajanti jayanatthaṃ, jayakāle vā paggahitadhajaṃ. Puratoti senāya pubbe. Yathā tathā ṭhite senike byūhavicāraṇavasena tato tato calayanti uccālentīti calakāti vuttaṃ ‘‘idha rañño’’tiādi. Sakuṇagghiādayo viya maṃsapiṇḍaṃ parasenāsamūhasaṅkhātaṃ piṇḍaṃ sāhasikatāya chetvā chetvā dayanti uppatitvā uppatitvā niggacchantīti piṇḍadāyakā. Tenāha ‘‘te kirā’’tiādi. Sāhasaṃ karontīti sāhasikā, teyeva mahāyodhā. Piṇḍamivāti tālaphalapiṇḍamivāti vadanti, ‘‘maṃsapiṇḍamivā’’ti (dī. ni. ṭī. 1.163) ācariyena vuttaṃ. Sabbattha ‘‘ācariyenā’’ti vutte ācariyadhammapālattherova gahetabbo. Dutiyavikappe piṇḍe janasamūhasaṅkhāte sammadde dayanti uppatantā viya gacchantīti piṇḍadāyakā, daya-saddo gatiyaṃ, aya-saddassa vā da-kārāgamena nipphatti.

“战士”即持战旗者，赴战场赴战役者称为战师。所谓胜旗者，指的是战事中所持之旗帜。军队前方称为军队前锋。士兵以军队列阵方式行进，依次变动、盘旋，此谓战士。亦如狩猎猎犬类，将切割鲜肉供奉其他族群者，令人得食，以勇者称之。有言“他们如是”。“勤奋者”乃勤勉者，是勇敢战士。他们若于战时分发肉食，则如众集群中分食鲜肉。怜悯之语，谓以怜悯行走之意。其用“怜”字为声母，与“怜悯”之念音近，故而特殊用字。

Uggatuggatāti saṅgāmaṃ patvā javaparakkamādivasena ativiya uggatā. Tadevāti parehi vuttaṃ tameva sīsaṃ vā āvudhaṃ vā. Pakkhandantīti vīrasūrabhāvena asajjamānā parasenamanupavisanti. Thāmajavabalaparakkamādisampattiyā mahānāgasadisatā. Tenāha ‘‘hatthiādīsupī’’tiādi. Ekantasūrāti ekacarasūrā antasaddassa tabbhāvavuttito, sūrabhāvena ekākino hutvā yujjhanakāti attho. Sajālikāti savammikā. Sannāho kaṅkaṭo vammaṃ kavaco uracchado jālikāti hi atthato ekaṃ. Sacammikāti jālikā viya sarīraparittāṇena cammena sacammikā. Cammakañcukanti cammamayakañcukaṃ. Pavisitvāti tassa anto hutvā, paṭimuñcitvāti vuttaṃ hoti. Saraparittāṇaṃ cammanti cammapaṭisibbitaṃ celakaṃ, cammamayaṃ vā phalakaṃ. Balavasinehāti sāmini atisayapemā. Gharadāsayodhāti antojātadāsapariyāpannā yodhā, ‘‘gharadāsikaputtā’’tipi pāṭho, antojātadāsīnaṃ puttāti attho.

“激烈激烈”意指激烈激昂之战，是勇猛突击如风之势。所说“那儿”，谓他处，特别指头颅或武器之事。逃溃者，即在战士勇猛精神下，未予装备者，试图隐匿潜伏之者。盛大巨龙军团之士气震奋勇猛，为战士之典范。故有“象等”字样。唯勇者独立作战之义，乃“纯粹勇士”。“网士”乃劳作网者，树篱、盾牌、甲胄之意，即身衣甲胄之物，如网状庇体。网士亦指网作物持者。进入意味着其内，放出谓放开拘束。身体覆盖之皮革称为保护躯体之网状盔甲。至于极爱力量者，谓极其热爱其主人者。家属雇佣者即为家中侍卫，亲族雇佣之战士。

Āḷāraṃ vuccati mahānasaṃ, tattha niyuttā āḷārikā.Pūvikāti pūvasampādakā, ye pūvameva nānappakārato sampādetvā vikkiṇantā jīvanti. Kesanakhasaṇṭhapanādivasena manussānaṃ alaṅkāravidhiṃ kappenti saṃvidahantīti kappakā. Cuṇṇavilepanādīhi malaharaṇavaṇṇasampādanavidhinā nhāpenti nahānaṃ karontīti nhāpikā. Navantādividhinā pavatto gaṇanagantho antarā chiddābhāvena acchiddakoti vuccati, tadeva paṭhentīti acchiddakapāṭhakā. Hatthena adhippāyaviññāpanaṃ, gaṇanaṃ vā hatthamuddā. Aṅgulisaṅkocanañhi muddāti vuccati, tena ca viññāpanaṃ, gaṇanaṃ vā hoti. Hatthasaddo cettha tadekadesesu aṅgulīsu daṭṭhabbo ‘‘na bhuñjamāno sabbaṃ hatthaṃ mukhe pakkhipissāmī’’tiādīsu (pāci. 618) viya, tamupanissāya jīvantīti muddikā. Tenāha ‘‘hatthamuddāyā’’tiādi.

所谓阿拉者，乃是大脑，即脑髓之意。在此谓之阿拉的，是指脑髓。被称为出现或分布于此处的就是阿拉。被称为普维者，是指最先造成作用的诸因，因为他们各自通过不同的方式造作完善，然后贩卖，从中维生。以头发、须发、甲齿等为人体的装饰，是按照装饰法而制造的，被谓为制造者。用灰、涂抹物等以去除污垢、产生色泽的方式而进行沐浴，此即谓沐浴者。用纱布等包裹并且覆缝其间，中间没有断开的谓之无断者，这就是读经者中的无断读者。用手作出示意、计数，这谓为以手示意或计数。以手指缩短合拢谓为弄指，并且以此示意或计数。手的声音此处是指能在某一手指上听到“我未食物，一切手指欲投入口中”等之声，如经文所说，是依此而命名活的“手指”作为名称。故此谓之“手指活动”等。

Ayakāro kammārakārako. Dantakāro bhamakāro. Cittakāro lepacittakāro. Ādi-saddena koṭṭakalekhakavilīvakāraiṭṭhakakāradārukārādīnaṃ saṅgaho. Diṭṭheva dhammeti imasmiṃyeva attabhāve. Karaṇanipphādanavasena dassetvā. Sandiṭṭhikamevāti asamparāyikatāya sāmaṃ daṭṭhabbaṃ, sayamanubhavitabbaṃ attapaccakkhanti attho. Upajīvantīti upanissāya jīvanti. Sukhitanti sukhappattaṃ. Thāmabalūpetabhāvova pīṇananti āha ‘‘pīṇitaṃ thāmabalūpeta’’nti. Uparīti devaloke. Tathā uddhantipi. So hi manussalokato uparimo. Aggaṃ viyāti aggaṃ, phalaṃ. ‘‘Kammassa katattā phalassa nibbattanato taṃ kammassa aggisikhā viya hotī’’ti ācariyena vuttaṃ. Apica sagganti uttamaṃ, phalaṃ. Sagganti suṭṭhu aggaṃ, rūpasaddādidasavidhaṃ attano phalaṃ nipphādetuṃ arahatīti attho. Suaggikāva niruttinayena sovaggikā, dakkhiṇāsaddāpekkhāya ca sabbattha itthiliṅganiddeso. Sukhoti sukhūpāyo iṭṭho kanto. Aggeti uḷāre. Attanā paribhuñjitabbaṃ bāhiraṃ rūpaṃ, attano vaṇṇapokkharatā vaṇṇoti ayametesaṃ viseso. Dakkhanti vaḍḍhanti etāyāti dakkhiṇā, pariccāgamayaṃ puññanti āha ‘‘dakkhiṇaṃ dāna’’nti.

阿雅卡罗者，指造作业者。丹陀卡罗者，指制牙者。巴摩卡罗者，乃蜂巢工者。心念造作者、涂抹心念造作者等，乃以初始音节为首，集合数目、书写、破裂、举起、制作工巧等诸种行为。此处所说，就是实在的法，现于此身自性。因果生成之势态而显现。所谓即见者，是指此理不可传他者，应直接自视，亲证体悟自身真实意义者。以依缘生存者为基础而活。所谓安乐者，即已安乐。所谓破坏了可靠者之说，谓为“已被破坏且涂抹失去稳定者”。“上方”者指天界。如此向上之意。此乃指人间之上的境界。谓“首要者”，就是最主要者，果报之意。经师曾言：“因业之成就如火苗之炽盛”，故称该业为“火焰之首”。再者天之果报为至高、最殊胜果报。此天果报即能善生“形声”等多样果报而成阿拉汉之果。苏阿吉卡瓦语之词音，因语言音变而有正音，南方语境中常使用女性动词结尾以示女性之态。安乐者，谓安乐之所著。首要者，谓极高的。应以自身所用方形地界之外形具现之物为赏，谓色泽芳香等，谓此特色。谓“增长、现起”等，为施资方位“南方”，又称回施。

Maggo sāmaññaṃ samitapāpasaṅkhātassa samaṇassa bhāvoti katvā, tassa vipākattā ariyaphalaṃ sāmaññaphalaṃ.‘‘Yathāhā’’tiādinā mahāvaggasaṃyuttapāḷivasena tadatthaṃ sādheti. Taṃ esa rājā na jānāti ariyadhammassa akovidatāya. Yasmā panesa ‘‘dāsakassakādibhūtānaṃ pabbajitānaṃ lokato abhivādanādilābho sandiṭṭhikaṃ sāmaññaphalaṃ nāmā’’ti cintetvā ‘‘atthi nu kho koci samaṇo vā brāhmaṇo vā īdisamatthaṃ jānanto’’ti vīmaṃsanto pūraṇādike pucchitvā tesaṃ kathāya anadhigatavitto bhagavantampi etamatthaṃ pucchi. Tasmā vuttaṃ ‘‘dāsakassakopamaṃ sandhāya pucchatī’’ti.

路径意为，因所共具之恶行故，对出家者而言，是平常之途径。由此产生之现果，是称为圣果，即平常果。用诸如“如是”等诸多经节语词，以大部联合的巴利语体表现此意。国王对此并不知晓，因其未识圣法。彼思忖“奴仆、家童等出家的各类人，世间所得的供养、膜拜等是确实可见的平凡之果”，故生疑虑思惟，乃问“凡何处有真正了解此道义之沙门或婆罗门乎？”未得其详，便向世尊询问。故世尊说：“你像是向仆人等求问一样。”

Rājāmaccāti rājakulasamudāgatā amaccā, anuyuttakarājāno ceva amaccā cātipi attho. Kaṇhapakkhanti yathāpucchite atthe labbhamānadiṭṭhigatūpasaṃhitaṃ saṃkilesapakkhaṃ. Sukkapakkhanti tabbidhuraṃ upari suttāgataṃ vodānapakkhaṃ. Samaṇakolāhalanti samaṇakotūhalaṃ taṃ taṃ samaṇavādānaṃ aññamaññavirodhaṃ. Samaṇabhaṇḍananti teneva virodhena ‘‘evaṃvādīnaṃ tesaṃ samaṇabrāhmaṇānaṃ ayaṃ doso, evaṃvādīnaṃ tesaṃ ayaṃ doso’’ti evaṃ taṃ taṃ vādassa paribhāsanaṃ. Issarānuvattako hi lokoti dhammatādassanena tadatthasamatthanaṃ. Attano desanākosallena rañño bhāraṃ karonto, na tadaññena paravambhanādikāraṇena.

王子及王室之人被称为阿玛查，亦即王族中来的非国王成员。付属于国王者也被称为阿玛查，含多义。所谓黑派者，是就询问意涵来说，是存在黑暗虚妄之派别。白派者，则是在经中出现在上面指导正确言论之派。沙利子意谓对诸同伴沙门辩论时相互攻讦之事。沙门破坏者，此谓是其辩论相互攻击的本质，意即“辩论者有此罪过”。“从属、随顺王者，乃在以理法之示现而作为指导者”。非灵巧而是承袭他人权柄之论者，王职责重托于前者。

§164

164. Nu-saddo viya no-saddopi pucchāyaṃ nipātoti āha ‘‘abhijānāsi nū’’ti. Ayañcāti ettha ca-saddo na kevalaṃ abhijānāsipadeneva, atha kho ‘‘pucchitā’’ti padena cāti samuccayattho. Kathaṃ yojetabboti anuyogamapaneti ‘‘idañhī’’tiādinā. Pucchitā nūti pubbe pucchaṃ kattā nu. Naṃ puṭṭhabhāvanti tādisaṃ pucchitabhāvaṃ abhijānāsi nu. Na te sammuṭṭhanti tava na pamuṭṭhaṃ vatāti attho. Aphāsukabhāvoti tathā bhāsanena asukhabhāvo. Paṇḍitapatirūpakānanti (sāmaṃ viya attano sakkārānaṃ paṇḍitabhāsānaṃ) āmaṃ viya pakkānaṃ paṇḍitā bhāsānaṃ. (Dī. ni. ṭī. 1.163) pāḷipadaatthabyañjanesūti pāḷisaṅkhāte pade, tadatthe tappariyāpannakkhare ca, vākyapariyāyo vā byañjanasaddo ‘‘akkharaṃ padaṃ byañjana’’ntiādīsu (netti. 28) viya. Bhagavato rūpaṃ sabhāvo viya rūpamassāti bhagavantarūpo, bhagavā viya ekantapaṇḍitoti attho.

164. 就像不尽词尾之语声一样，这里也说到助词“努”，表“难道不认识吗？”此助词在此处不仅表示认识，伴随“被问”的意思。如何接续，意谓“此即”以此接合。助词“努”即说明之前已被问。非指词语之开头，乃说明此助词之语气。意谓“你的词语既不合闭，也不放开”，即不顺畅。所谓发音不善，即言语不利落。所谓智者的代表词语，是尊敬等智慧者的语言用词。经文对辅音、字母、词等音声标记与说明中称 “字、词、辅音”等。谓世尊之形体即依其名，而谓世尊卓绝智慧。

Pūraṇakassapavādavaṇṇanā布勒纳咖萨巴论释义

§165

165.Ekamidāhanti ettha idanti nipātamattaṃ, ekaṃ samayamicceva attho. Sammodeti sammodanaṃ karotīti sammodanīyaṃ. Anīyasaddo hi bahulā katvatthābhidhāyako yathā ‘‘niyyānikā’’ti, (dha. sa. suttantadukamātikā 97) sammodanaṃ vā janetīti sammodaniyaṃ taddhitavasena. Saritabbanti sāraṇīyaṃ, saraṇassa anucchavikanti vā sāraṇiyaṃ, etamatthaṃ dassetuṃ ‘‘sammodajanakaṃ saritabbayuttaka’’nti vuttaṃ, saritabbayuttakanti ca saraṇānucchavikanti attho.

165. 「一时」之义，此「此」乃仅为助词，表示一时之义。作“同意”即表赞同之意，谓应当赞同。助词“非也”含多种用法，如“别人许多此类文字称为‘毁灭者’”等。可解作生起同意意之词尾。谓可称「生育」等。谓应得信解者是和道路相关之物，示以可信之义。

§166

166.Sahatthāti sahattheneva, tena suddhakattāraṃ dasseti, āṇattiyāti pana hetukattāraṃ, nissaggiyathāvarādayopi idha sahattha karaṇeneva saṅgahitā. Hatthādīnīti hatthapādakaṇṇanāsādīni. Pacanaṃ dahanaṃ vibādhananti āha ‘‘daṇḍena uppīḷentassā’’ti. Papañcasūdaniyaṃ nāma majjhimāgamaṭṭhakathāyaṃ pana ‘‘pacato’’ti etassa ‘‘tajjentassa vā’’ti (ma. ni. aṭṭha. 3.97) dutiyopi attho vutto, idha pana tajjanaṃ, paribhāsanañca daṇḍena saṅgahetvā ‘‘daṇḍena uppīḷentassa icceva vutta’’nti (dī. ni. ṭī. 1.166) ācariyena vuttaṃ, adhunā pana potthakesu ‘‘tajjentassa vā’’ti pāṭhopi bahuso dissati. Sokanti sokakāraṇaṃ, socanantipi yujjati kāraṇasampādanena phalassapi kattabbato. Parehīti attano vacanakarehi kammabhūtehi. Phandatoti ettha parassa phandanavasena suddhakattuttho na labbhati, atha kho attano phandanavasenevāti āha ‘‘paraṃ phandantaṃ phandanakāle sayampi phandato’’ti, attanā katena parassa vibādhanapayogena sayampi phandatoti attho. ‘‘Atipātāpayato’’ti padaṃ suddhakattari, hetukattari ca pavattatīti dasseti ‘‘hanantassāpi hanāpentassāpī’’ti iminā. Sabbatthāti ‘‘ādiyato’’tiādīsu. Karaṇakāraṇavasenāti sayaṃkāraparaṃkāravasena.

「Sahattha」者，意指同一处。同一处亦即同一因緣所致，显示纯净因缘之意；「Āṇattiya」则指因缘出现的障碍，诸如舍弃、停滞等，此处意指因缘结聚之时亦是停滞或舍弃之处。此处的障碍与舍弃是依照前述「同一处」来相应集结的。所谓「Hatthādi」包含手、足、指、鼻孔、耳孔等身体入口。这里的「Pacana」指火烧之义，「Dahana」为燃烧、灼烧，「Vibādhanā」则为伤害、损坏，解释如「将用杖鞭打以致其受压迫」。关于「Papañcasūdaniyaṃ」，谓之中道释义，在其中称作「Pacato」即燃烧者，注释续说「Tajjentassa vā」第二义亦已讲明。在此处就燃烧者及其释义以杖进行束缚，说明用杖鞭打其意，师承注释曾云如是。如今释典经书中频现「Tajjentassa vā」一语韵文，即或在多处清晰示现。关于「Sokanti」，指忧伤，忧伤根因亦包含因缘条件成就，且对一切果报有牵连。至于「Parehi」即他人作意的行为。此处「Phandato」非指他人但以伪造纯净为由而不能得真纯净，故曰本人怀以伪装者，以伪装他人为妨害时自己亦陷入妨害之境地。所谓「Atipātāpayato」一词，分别标显纯净因缘及造因缘之动作，示意既杀害者亦为被杀害者也。总括而言，「Sabbattha」含义涵盖所有始端之义。「Karaṇakāraṇavasenāti」显示了所为之因及其所缘的关系，此处指自我修行造作之因缘。

Gharabhittiyā anto ca bahi ca sandhi gharasandhi. Kiñcipi asesetvā niravaseso lopo vilumpanaṃ nillopoti āha ‘‘mahāvilopa’’nti. Ekāgāre niyutto vilopo ekāgāriko. Tenāha ‘‘ekamevā’’tiādi. ‘‘Paripanthe tiṭṭhato’’ti ettha acchindanatthameva tiṭṭhatīti ayamattho pakaraṇato siddhoti dasseti ‘‘āgatāgatāna’’ntiādinā. ‘‘Parito sabbaso panthe hananaṃ paripantho’’ti (dī. ni. ṭī. 1.166) ayamatthopi ācariyena vutto. Karomīti saññāyāti sañcetanikabhāvamāha, tenetaṃ dasseti ‘‘sañcicca karotopi na karīyati nāma, pageva asañciccā’’ti. Pāpaṃ na karīyatīti pubbe asato uppādetuṃ asakkuṇeyyattā pāpaṃ akatameva nāma. Tenāha ‘‘natthi pāpa’’nti.

『宅壁之内与外的连接处』即为房屋的缝隙。『彻底不留余地地劫夺』，谓丝毫不留、尽数夺取，是为劫掠；故而称之为『大劫夺』。『专门施于单一房屋的劫夺』，即为专盗一家。因此说『唯独一家』等语。『站立于路途中』，此处『站立』之义为专门为了拦截劫夺而伫立，此义由文脉即可成立，以『来往行人』等语加以显示。『于四周道路上遍行打劫，是为路劫』（《长部》复注1.166），此义亦为老师所说。『以为我在造作』，此语道出蓄意之性质，因此以『有意造作者亦不名为有所造作，何况无意为之』加以显示。『不名为造作恶』，谓由于先前所无者不可能被创生出来，故恶业本即名为未作。因此说『无有恶』。

Yadi evaṃ kathaṃ sattā pāpe pavattantīti attano vāde parehi āropitaṃ dosamapanetukāmo pūraṇo imamatthampi dassetīti āha ‘‘sattā panā’’tiādi. Saññāmattametaṃ ‘‘pāpaṃ karontī’’ti, pāpaṃ pana natthevāti vuttaṃ hoti. Evaṃ kirassa hoti – imesaṃ sattānaṃ hiṃsādikiriyā attānaṃ na pāpuṇāti tassa niccatāya nibbikārattā, sarīraṃ pana acetanaṃ kaṭṭhakaliṅgarūpamaṃ, tasmiṃ vikopitepi na kiñci pāpanti. Pariyanto vuccati nemi pariyosāne ṭhitattā. Tena vuttaṃ ācariyena ‘‘nisitakhuramayaneminā’’ti (dī. ni. ṭī. 1.166). Dutiyavikappe cakkapariyosānameva pariyanto, khurena sadiso pariyanto yassāti khurapariyanto. Khuraggahaṇena cettha khuradhārā gahitā tadavarodhato. Pāḷiyaṃ cakkenāti cakkākārakatena āvudhavisesena. Taṃ maṃsakhalakaraṇasaṅkhātaṃ nidānaṃ kāraṇaṃ yassāti tatonidānaṃ, ‘‘paccattavacanassa toādeso, samāse cassa lopābhāvo’’ti (pārā. aṭṭha. 1.21) aṭṭhakathāsu vutto. ‘‘Paccattatthe nissakkavacanampi yujjatī’’ti (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) ācariyasāriputtatthero. ‘‘Kāraṇatthe nipātasamudāyo’’tipi akkharacintakā.

若有此理，众生为何反而造作恶业？此即意图澄清个体之过失与他人诬陷之别。此中「Sattā panā」等语，用以说明名相层面之恶行即述「Pāpaṃ karontī」，而实际上并无恶报，是二者对应之理。如此众生造作杀害等恶行，终其生命未得实报，以身体已无生命、如断骨腐肉般状况。对此称为「Pariyanto」即达终结、止灭之意。因此佛经释义中说「Nisitakhuramayaneminā」表明象征终结的鞭状物。第二意是眼界终结，眼界收缩如鞭状回转，以象征眼界消灭的过程。此处「Khura」即犁刀，喻眼界收缩与阻断。并由此证实当下词句的细微含义，反映阿难尊者关于词义深思的种种解释。并引用《巴利长部注释》、《萨拉他注释》以及大师阿难尊者的注解，说明词语在语法义理上的深入解释。

Gaṅgāya dakkhiṇadisā appatirūpadeso, uttaradisā pana patirūpadesoti adhippāyena ‘‘dakkhiṇañce’’tiādi vuttaṃ, tañca desadisāpadesena tannivāsino sandhāyāti dassetuṃ ‘‘dakkhiṇatīre’’tiādimāha. Hananadānakiriyā hi tadāyattā. Mahāyāganti mahāvijitarañño yaññasadisampi mahāyāgaṃ. Damasaddo indriyasaṃvarassa, uposathasīlassa ca vācakoti āha ‘‘indriyadamena uposathakammenā’’ti. Keci pana uposathakammenā’ti idaṃ indriyadamassa visesanaṃ, tasmā ‘uposathakammabhūtena indriyadamenā’ti’’ atthaṃ vadanti, tadayuttameva tadubhayatthavācakattā damasaddassa, atthadvayassa ca visesavuttito. Adhunā hi katthaci potthake vā-saddo, ca-saddopi dissati. Sīlasaṃyamenāti tadaññena kāyikavācasikasaṃvarena. Saccavacanenāti amosavajjena. Tassa visuṃ vacanaṃ loke garutarapuññasammatabhāvato. Yathā hi pāpadhammesu musāvādo garutaro, evaṃ puññadhammesu amosavajjo. Tenāha bhagavā itivuttake –

关于「Gaṅgāya dakkhiṇadisā」意指恒河南方往南侧方向，即边界地区；北方反为对边境。此语表示领土地理标识的方位意义。关于施与杀害行为，这时特别称为「Hananadānakiriyā」，意味着以杀生行为为基础的布施。称「Mahāyāga」为大规模的牺牲祭典。此处引申「Damasaddo」指约束感官，「Indriyasaṃvara」即感官节制，「Uposathasīla」为守伍波萨他戒律，言辞说明守戒的重要性。或称「Indriyadamena uposathakammenā」为感官节制与戒行作意的结合，彰显二者双重涵意。近年一些典籍出现「Vā-saddo、Ca-saddo」二词，经师解释为身体与言语的约束。「Saccavacanenāti」解释为清净不妄言，符合声闻果圣者行持。世间人视清净语如罕见善行，如同恶言难染污世。故引出世尊典籍所说语句：一切言行恶行，若是真诚，过去恶言无所施加。此段语出《如是我闻》，所标证圣德论述。

‘‘Ekadhammaṃ atītassa, musāvādissa jantuno;

『舍弃一法之人，说妄语之生类，』

Vitiṇṇaparalokassa, natthi pāpaṃ akāriya’’nti. (itivu. 27);

『已越过来世者，无有未造之恶。』（《如是语》27）

Pavattīti yo karoti, tassa santāne phaluppādapaccayabhāvena uppatti. Evañhi ‘‘natthi kammaṃ, natthi kammaphala’’nti akiriyavādassa paripuṇṇatā. Sati hi kammaphale kammānamakiriyabhāvo kathaṃ bhavissati. Sabbathāpīti ‘‘karoto’’tiādinā vuttena sabbappakārenapi.

『起作用』者是指造作，其延续依赖于果报的发生条件。如此即是说『无业，无业果』是无为论者的全然成立。业果定业中无作为之性如何生起？以『造作』等说为『全』，即是指包括一切造作法门。

Labujanti likucaṃ. Pāpapuññānaṃ kiriyameva paṭikkhipati, na raññā puṭṭhaṃ sandiṭṭhikaṃ sāmaññaphalaṃ byākarotīti adhippāyo. Idañhi avadhāraṇaṃ vipākapaṭikkhepanivattanatthaṃ. Yo hi kammaṃ paṭikkhipati, tena atthato vipākopi paṭikkhittoyeva nāma hoti. Tathā hi vakkhati ‘‘kammaṃ paṭibāhantenāpī’’tiādi (dī. ni. aṭṭha. 1.170-172).

生起厌恶之心。恶善的行为作用悉被断除，但执说不破除现前世间的果报，是执着妄执。此理用来说明断除果报的转向。盖断除业者，其果报必然随之断除，如经中云『虽破业体』等。

Paṭirājūhi anabhibhavanīyabhāvena visesato jitanti vijitaṃ, ekassa rañño āṇāpavattideso. ‘‘Mā mayhaṃ vijite vasathā’’ti apasādanā pabbajitassa pabbājanasaṅkhātā viheṭhanāyevāti vuttaṃ ‘‘viheṭhetabba’’nti. Tena vuttassa atthassa ‘‘evameta’’nti upadhāraṇaṃ sallakkhaṇaṃ uggaṇhanaṃ, tadaminā paṭikkhipatīti āha ‘‘sārato aggaṇhanto’’ti. Tassa pana atthassa addhaniyabhāvāpādanavasena cittena sandhāraṇaṃ nikkujjanaṃ, tadaminā paṭikkhipatīti dasseti ‘‘sāravaseneva…pe… aṭṭhapento’’ti iminā. Sāravasenevāti uttamavaseneva, avitathattā vā parehi anuccālito thirabhūto attho apheggubhāvena sāroti vuccati, taṃvasenevāti attho. Nissaraṇanti vaṭṭato niyyānaṃ. Paramatthoti aviparītattho, uttamassa vā ñāṇassārammaṇabhūto attho. Byañjanaṃ pana tena uggahitañceva nikkujjitañca tathāyeva bhagavato santike bhāsitattā.

以不能被对治的反击力量，特别地克服胜利，如一国王对境产生逆境。言『我在被胜之地不得安住』，以此为已出家行者撇弃的依据，故有『须当弃舍』之说。此言义以『如此』为设喻标记，以此为否定，即『当断之』。但其中涵义又不同，意指意念中持有的抛弃及摈弃，由此断除，故称『断除如毒』，以此展现。无疑义也即指最高意义，或说是最高智慧之光耀。暗示亦由佛陀亲口所说，此中兼有暗示与具体言明之意。

Makkhaligosālavādavaṇṇanā马卡离果萨喇论释义

§168

168.Ubhayenāti hetupaccayapaṭisedhavacanena. ‘‘Vijjamānamevā’’ti iminā sabhāvato vijjamānasseva paṭikkhipane tassa aññāṇameva kāraṇanti dasseti. Saṃkilesapaccayanti saṃkilissanassa malīnassa kāraṇaṃ . Visuddhipaccayanti saṃkilesato visuddhiyā vodānassa paccayaṃ. Attakāreti paccattavacanassa e-kāravasena padasiddhi yathā ‘‘vanappagumbe yathā phusitagge’’ti, (khu. pā. 13; su. ni. 236) paccattatthe vā bhummavacanaṃ yathā ‘‘idampissa hoti sīlasmi’’nti (dī. ni. 1.194), tadevatthaṃ dasseti ‘‘attakāro’’ti iminā. So ca tena tena sattena attanā kātabbakammaṃ, attanā nipphādetabbapayogo vā. Tenāha ‘‘yenā’’tiādi. Sabbaññutanti sammāsambodhiṃ. Tanti attanā katakammaṃ. Dutiyapadenāti ‘‘natthi parakāre’’ti padena. Parakāro ca nāma parassa vāhasā ijjhanakapayogo. Tena vuttaṃ ‘‘yaṃ parakāra’’ntiādi. Ovādānusāsaninti ovādabhūtamanusāsaniṃ, paṭhamaṃ vā ovādo, pacchā anusāsanī. ‘‘Parakāra’’nti padassa upalakkhaṇavasena atthadassanañcetaṃ, lokuttaradhamme parakārāvassayo natthīti āha ‘‘ṭhapetvā mahāsatta’’nti. Atthevesa lokiyadhamme yathā taṃ amhākaṃ bodhisattassa āḷārudake nissāya pañcābhiññālokiyasamāpattilābho, tañca pacchimabhavikamahāsattaṃ sandhāya vuttaṃ, paccekabodhisattassapi ettheva saṅgaho tesampi tadabhāvato. Manussasobhagyatanti manussesu subhagabhāvaṃ. Evanti vuttappakārena kammavādassa, kiriyavādassa ca paṭikkhipanena. Jinacakketi ‘‘atthi bhikkhave kammaṃ kaṇhaṃ kaṇhavipāka’’ntiādi (a. ni. 4.232) nayappavatte kammānaṃ, kammaphalānañca atthitāparidīpane buddhasāsane. Paccanīkakathanaṃ pahāradānasadisanti ‘‘pahāraṃ deti nāmā’’ti.

『二者』以因缘排斥说者。以『正在成长』为例，排斥其清净外的一切知识。污垢因缘指污秽之因。清净因缘指从污垢转入清净之因。以『自作』说，用单一语词能成立，如野猪碰刺等例。基于自身此等作用或是制造，也或是中止此用，于是说『它者所为』。『完全』者指圆满觉悟。『如此』指自身行为。第二句意为『无他法』。『他法』谓除自身外为他者操控或意志使用。经中言『除他法』。告诫训诫含义为劝导引导，先是劝告，后为引导。依此『他法』为标记指出其义，无世间法中他法之存在，故有『住世者』语。世间意义如释迦摩尼菩萨依阿罗发菩萨身得大通达，为最后成就大智胜，乃至须迦斯菩萨亦有此集，因缘如此。所谓人间善缘，亦如是。由此论业论断、业果述说，皆佛陀正声所说。释者于给予理喻如奉献之说曰『赠与名为奉献』。

Yathāvuttaattakāraparakārābhāvato eva sattānaṃ paccattapurisakāro nāma koci natthīti sandhāya ‘‘natthipurisakāre’’ti tassa paṭikkhipanaṃ dassetuṃ ‘‘yenā’’tiādi vuttaṃ. ‘‘Devattampī’’tiādinā, ‘‘manussasobhagyata’’ntiādinā ca vuttappakārā. ‘‘Bale patiṭṭhitā’’ti vatvā vīriyamevidha balanti dassetuṃ ‘‘vīriyaṃ katvā’’ti vuttaṃ. Sattānañhi diṭṭhadhammikasamparāyika nibbānasampattiāvahaṃ vīriyabalaṃ natthīti so paṭikkhipati, nidassanamattañcetaṃ vodāniyabalassa paṭikkhipanaṃ saṃkilesikassāpi balassa tena paṭikkhipanato. Yadi vīriyādīni purisakāravevacanāni, atha kasmā tesaṃ visuṃ gahaṇanti āha ‘‘idaṃ no vīriyenā’’tiādi. Idaṃ no vīriyenāti idaṃ phalaṃ amhākaṃ vīriyena pavattaṃ. Pavattavacanapaṭikkhepakaraṇavasenāti aññesaṃ pavattavohāravacanassa paṭikkhepakaraṇavasena . Vīriyathāmaparakkamasambandhanena pavattabalavādīnaṃ vādassa paṭikkhepakaraṇavasena ‘‘natthi bala’’nti padamiva sabbānipetāni tena ādīyantīti adhippāyo. Tañca vacanīyatthato vuttaṃ, vacanatthato pana tassā tassā kiriyāya ussannaṭṭhena balaṃ. Sūravīrabhāvāvahaṭṭhena vīriyaṃ. Tadeva daḷhabhāvato, porisadhuraṃ vahantena pavattetabbato ca purisathāmo. Paraṃ paraṃ ṭhānaṃ akkamanavasena pavattiyā purisaparakkamoti veditabbaṃ.

因无自身行为或他方障碍，诸众生无自主造作，如是观念故作『无自身作』断除。随说『它者之所为』等句。以『天神亦...』以及言『人间善缘』等表达而宣说。又言『力量牢固建立』以显示精进种类之力，明言『其力已行』。众生因内在观念、先行宗派之得涅槃，缺乏精进力量，此理亦被断除。此仅为示范，亦为断除浊乱之力。若诸如精进等词指责任，何故彼等有所取？故说『此为吾等之精进』。言即『吾等赖以成功之力量』。如以力量强劲者，断除诸说称『无力』，此为总纳束缚。语句于意义中已述，形于文字则专属其造作力。勇猛精进之状态，为坚刚性。以坚固之拳肩力进攻敌王，名为勇猛力。连续向彼方位进攻视为男子力。

Rūpādīsu sattavisattatāya sattā. Assasanapassasanavasena pavattiyā pāṇanato pāṇāti iminā atthena samānepi padadvaye ekindriyādivasena pāṇe vibhajitvā sattato visesaṃ katvā esa vadatīti āha ‘‘ekindriyo’’tiādi. Bhavantīti bhūtāti sattapāṇapariyāyepi sati aṇḍakosādīsu sambhavanaṭṭhena tato visesāva, tena vuttāti dasseti ‘‘aṇḍa…pe… vadatī’’ti iminā. Vatthikoso gabbhāsayo. Jīvanato pāṇaṃ dhārento viya vaḍḍhanato jīvā. Tenāha ‘‘sāliyavā’’tiādi. Ādisaddena viruḷhadhammā tiṇarukkhā gahitā. Natthi etesaṃ saṃkilesavisuddhīsu vaso sāmatthiyanti avasā. Tathā abalā avīriyā. Tenāha ‘‘tesa’’ntiādi. Niyatāti niyamanā, achejjasuttāvutassa abhejjamaṇino viya niyatappavattitāya gatijātibandhāpavaggavasena niyāmoti attho. Tattha tatthāti tāsu tāsu jātīsu. Channaṃ abhijātīnaṃ sambandhībhūtānaṃ gamanaṃ samavāyena samāgamo. Sambandhīnirapekkhopi bhāvasaddo sambandhīsahito viya pakatiyatthavācakoti āha ‘‘sabhāvoyevā’’ti, yathā kaṇṭakassa tikkhatā, kapitthaphalādīnaṃ parimaṇḍalatā, migapakkhīnaṃ vicittākāratā ca, evaṃ sabbassāpi lokassa hetupaccayamantarena tathā tathā pariṇāmo akuttimo sabhāvoyevāti attho. Tena vuttaṃ ‘‘yenā’’tiādi. Pariṇamanaṃ nānappakāratāpatti. Yenāti sattapāṇādinā. Yathā bhavitabbaṃ, tathevāti sambandho.

在色等法中，自有七十二种众生。以迫迫显现分野，含义在于数目相同但以一根感官为分界而聚集，使得其中特殊性形成。故说『单根感官』等语。巴利语原意指『存在』，七十二众生为一集，因蛋罢果等起居之处，以此生起差异显现。故言『蛋...云云』。以土地为藏胎之地，如同以生命维持气息，随生命增长而增长。故称『稻谷...』。初音指各种禾草树木。蔽塞此等众生非有浊染清净，乃因所处环境不适应。故此例言『彼等』等。『定』意为法规，由须写经文表明不令中断及流动，故有此义涵。此乃依含不含于处或不随处变化而定，指种类。互相联系构成而至于滞留相聚。虽无关系，因语义联缀，似有关联故作。犹如刺之尖锐，番石榴果尺寸大小，野禽异形，由此诸法因缘间相继变迁，如此为集。亦有其言『以...』。变化有多样次序，依此为区别。以七十二众生为例。随如其应当者，即举彼处。联系即因果相连。

Chaḷabhijātiyo parato vitthārīyissanti. ‘‘Sukhañca dukkhañca paṭisaṃvedentī’’ti vadanto makkhali adukkhamasukhabhūmiṃ sabbena sabbaṃ na jānātīti vuttaṃ ‘‘aññā adukkhamasukhabhūmi natthīti dassetī’’ti. Ayaṃ ‘‘sukhañca dukkhañca paṭisaṃvedentī’’ti vacanaṃ karaṇabhāvena gahetvā vuttā ācariyassa mati. Potthakesu pana ‘‘aññā sukhadukkhabhūmi natthīti dassetī’’ti ayameva pāṭho diṭṭho, na ‘‘adukkhamasukhabhūmī’’ti. Evaṃ sati ‘‘chasvevābhijātīsū’’ti vacanaṃ adhikaraṇabhāvena gahetvā chasu eva abhijātīsu sukhadukkhapaṭisaṃvedanaṃ, na tehi aññattha, tāyeva sukhadukkhabhūmi, na tadaññāti dassetīti vuttanti veditabbaṃ. Ayameva ca yuttataro paṭikkhepitabbassa atthassa bhūmivasena vuttattā. Yadi hi ‘‘sukhañca dukkhañca paṭisaṃvedentī’’ti vacanena paṭikkhepitabbassa dassanaṃ siyā, atha ‘‘aññā adukkhamasukhā natthī’’ti dasseyya, na ‘‘adukkhamasukhabhūmī’’ti dassanahetuvacanassa bhūmiatthābhāvato. Dasseti cetaṃ tāsaṃ bhūmiyā abhāvameva, tena viññāyati ayaṃ pāṭho, ayañcattho yuttataroti.

六种相续者今后必将详加论述。当说“感受快乐与痛苦”时，释疑者马竭利指出，此处不知痛苦与快乐之地的全貌，因此说“他显现为没有痛苦与快乐之地”。此语“感受快乐与痛苦”乃承教义意而说，是导师的见解。经藏中则有“他显现为没有其他快乐痛苦之地”是通行读法，不作“没有痛苦快乐之地”。由此当以“六种相续”一事为论述对象，所感知的是六种相续中的快乐痛苦感受，而非其他含义，实为快乐痛苦之地，不应解为非此之地，这是必须了解之事。此为比对先前必须放弃部分而得的更合理解法。若以“感受快乐与痛苦”为须舍而论，则必然说“他显现为没有其他痛苦快乐”，不说“痛苦快乐之地”显示缘由不成立，反成不着地，因此可知此通行读法更妥当。谓此语义更理合遂予以断定。

Pamukhayonīnanti manussesu khattiyabrāhmaṇādivasena, tiracchānādīsu sīhabyagghādivasena padhānayonīnaṃ, padhānatā cettha uttamatā. Tenāha ‘‘uttamayonīna’’nti. Saṭṭhi satānīti cha sahassāni. ‘‘Pañca ca kammuno satānī’’ti padassa atthadassanaṃ ‘‘pañca kammasatāni cā’’ti. ‘‘Eseva nayo’’ti iminā ‘‘kevalaṃ takkamattakena niratthakaṃ diṭṭhiṃ dīpetī’’ti imamevatthamatidisati. Ettha ca ‘‘takkamattakenā’’ti vadanto yasmā takkikā avassayabhūtatathatthaggahaṇaaṅkusanayamantarena niraṅkusatāya parikappanassa yaṃ kiñci attanā parikappitaṃ sārato maññamānā tatheva abhinivissa tattha ca diṭṭhigāhaṃ gaṇhanti, tasmā na tesaṃ diṭṭhivatthusmiṃ viññūhi vicāraṇā kātabbāti imamadhippāyaṃ vibhāveti. Kecīti uttaravihāravāsino. Pañcindriyavasenāti cakkhādipañcindriyavasena. Te hi ‘‘cakkhusotaghānajivhākāyasaṅkhātāni imāni pañcindriyāni ‘pañca kammānī’ti titthiyā paññapentī’’ti vadanti ‘‘kāyavacīmanokammāni ca ‘tīṇi kammānī’ti’’. Kammanti laddhīti tadubhayaṃ oḷārikattā paripuṇṇakammanti laddhi. Manokammaṃ anoḷārikattā upaḍḍhakammanti laddhīti yojanā. ‘‘Dvāsaṭṭhi paṭipadā’’ti vattabbe sabhāvaniruttiṃ ajānanto ‘‘dvaṭṭhipaṭipadā’’ti vadatīti āha ‘‘dvāsaṭṭhi paṭipadā’’ti. Saddaracakā pana ‘‘dvāsaṭṭhiyā salopo, attamā’’ti vadanti, tadayuttameva sabhāvaniruttiyā yogato asiddhattā . Yadi hi sā yogena siddhā assa, evaṃ sabhāvaniruttiyeva siyā, tathā ca sati ācariyānaṃ matena virujjhatīti vadanti. ‘‘Cullāsīti sahassānī’’tiādikā pana aññatra diṭṭhapayogā sabhāvaniruttiyeva. Dissati hi visuddhimaggādīsu –

所谓显贵出身者，指人中之贵族如刚士和婆罗门等。至于非人类中，则以狮、豹等猛兽为首族，此首族当然最高也。因此称之为“最高出身”。所谓六十六百，指六万六千。言“五种业”为词义说明，指“五种业境界”。此谓“是族群”，即此所谓单纯以业量为限度而使见解徒然无益者。这表达颇为深邃，意在说慧行者由于执着于业量之真实而重视眼耳鼻舌身意这五根五尘的五业行动，故应由此加以审慎辨析。所谓“六十六行法”，乃当说的修行法，而非“二十行法”，故言“六十六行法”。此语法会通行说法时以其意义尚未证实而不成立。若此法成立，则即为导师立场所弃用。所谓“小千”即指千数，类似用法在经文中亦有见。所引“经净道”云：“小千千，世代长存；非唯此仅存，迷惑二法同在。”(《净道》第二七一五)意其世间虽有小千长存，但仍有迷惑同存。此中所说天地复迭数，以有一处名为“二十中千”，此乃经上言，“知法不外传”亦即外人不知悉故释义如此。

‘‘Cullāsīti sahassāni, kappā tiṭṭhanti ye marū;

“小千”是说，恒河沙数之千，时世颇多。

Na tveva tepi tiṭṭhanti, dvīhi cittehi samohitā’’ti. (visuddhi. 2.715; mahāni. 10, 39);

“非唯其几千长存，迷惑之心兼存其中。”（出自《净道》卷二七一五节，亦见《大尼》十卷三十九偈）

Ekasmiṃ kappeti catunnamasaṅkhyeyyakappānaṃ aññatarabhūte ekasmiṃ asaṅkhyeyyakappe. Tatthāpi ca vivaṭṭaṭṭhāyīsaññitaṃ ekameva sandhāya ‘‘dvaṭṭhantarakappā’’ti vuttaṃ. Na hi so assutasāsanadhammo itare jānāti bāhirakānamavisayattā, ajānanto evamāhāti attho.

一大劫中数千万无量劫间有其一，复起之中劫亦有一。如此明确，且对“二十中千”有专篇陈说。众生不懂闻法，因外部现象而异解义，故有此说。

Urabbhe hananti, hantvā vā jīvitaṃ kappentīti orabbhikā. Esa nayo sākuṇikādīsupi. Luddāti vuttāvasesakā ye keci cātuppadajīvikā nesādā. Māgavikapadasmiñhi rohitādimigajātiyeva gahitā. Bandhanāgāre niyojentīti bandhanāgārikā. Kurūrakammantāti dāruṇakammantā. Ayaṃ sabbopi kaṇhakammapasutatāya kaṇhābhijātīti vadati kaṇhassa dhammassa abhijāti abbhuppatti yassāti katvā. Bhikkhūti buddhasāsane bhikkhū. Kaṇṭaketi chandarāge. Saññogavasena tesaṃ pakkhipanaṃ. Kaṇṭakasadisachandarāgena saññuttā bhuñjantīti hi adhippāyena ‘‘kaṇṭake pakkhipitvā’’ti vuttaṃ. Kasmāti ce? Yasmā ‘‘te paṇītapaṇīte paccaye paṭisevantī’’ti tassa micchāgāho, tasmā ñāyaladdhepi paccaye bhuñjamānā ājīvakasamayassa vilomagāhitāya paccayesu kaṇṭake pakkhipitvā khādanti nāmāti vadati kaṇṭakavuttikāti kaṇṭakena yathāvuttena saha jīvikā. Ayañhissa pāḷiyevāti ayaṃ makkhalissa vādadīpanā attanā racitā pāḷiyevāti yathāvuttamatthaṃ samattheti. Kaṇṭakavuttikā eva nāma eke apare pabbajitā bāhirakā santi, te nīlābhijātīti vadatīti attho. Te hi savisesaṃ attakilamathānuyogamanuyuttā. Tathā hi te kaṇṭake vattantā viya bhavantīti kaṇṭakavuttikāti vuttā. Nīlassa dhammassa abhijāti yassāti nīlābhijāti. Evamitaresupi.

“乌拉比屠杀，杀了即再生存”者，意谓血肉之恶行。此指高贵族出身者如天鹫族等。杀害称为“陆达”，指四分诸邪业中杀生。诸猎户捕捉如鹿、象之兽类被称“束缚门户”，即束缚者。严酷业行谓之酷烈杀业。此皆属恶业根本，故称其出身为“恶族”，即恶业习性之出生。佛教中“比库”指众出家人。“刺”即贪爱，其意为羁绊。此为执着之象征。“用刺比喻羁绊之束缚”，实为经中所说“羁绊投掷”的隐喻。何以如此说？因“彼等奉行善行”为其假设缘故，此善行被恶论者误解，故喻以“羁绊”说明其悲惨因缘，真意在于以恶羁绊逆行善缘之示现。巴利语中的“羁绊论”即是如此解释。称为“羁绊论”即因众生以羁绊如实生活故也。另一些已出家人在俗世中被称作“蓝色出身”，意指特定恶业种姓。彼因习性深重闻法造业念愈，则称“蓝色出身”。此亦属恶族。

Amhākaṃ saññojanagaṇṭho natthīti vādino bāhirakapabbajitā nigaṇṭhā. Ekameva sāṭakaṃ paridahantā ekasāṭakā. Kaṇhato parisuddho nīlo, tato pana lohitotiādinā yathākkamaṃ tassa parisuddhaṃ vādaṃ dassetuṃ ‘‘ime kirā’’tiādi vuttaṃ. Paṇḍaratarāti bhuñjananahānapaṭikkhepādivatasamāyogena parisuddhatarā kaṇhanīlamupādāya lohitassāpi parisuddhabhāvena vattabbato. Odātavasanāti odātavatthaparidahanā. Acelakasāvakāti ājīvakasāvakabhūtā. Te kira ājīvakaladdhiyā visuddhacittatāya nigaṇṭhehipi paṇḍaratarā haliddābhānampi purime upādāya parisuddhabhāvappattito. ‘‘Eva’’ntiādinā tassa chandāgamanaṃ dasseti. Nandādīnaṃ sāvakabhūtā pabbajitā ājīvakā. Tathā ājīvakiniyo. Nandādayo kira tathārūpaṃ ājīvakapaṭipattiṃ ukkaṃsaṃ pāpetvā ṭhitā, tasmā nigaṇṭhehi ājīvakasāvakehi pabbajitehi paṇḍaratarā vuttā paramasukkābhijātīti ayaṃ tassa laddhi.

“我们没有束缚的锁链”，这是外道派的自辩说法。“外道”指那些出家者，即异教的尼迦陀罗派。只有一条火把被点燃，就像一个火把在燃烧着。颜色由黑变清净的蓝色，然后说是红色等，依照情况用这些颜色表明其清净状态，言说“就是这样”等。白色多者在食用菅芟根等断绝后因缘中产生清净，产生黑蓝色的色彩，又因红色等缘起，亦形成清净色彩，理当如此。Odātavasanā指像火焰般燃烧的状态。Acelakasāvaka指阿耆阇派的弟子。因阿耆阇教派清净心故，即使在以前取黄檗根为标志时，也因其清净特性而被称为纯净。用“正是如此”等词，示意其信念和信仰之行。Nandā等人为阿耆阇派弟子，已出家。阿耆阇法铁则也是如此。Nandā诸人以此类的阿耆阇行持立身存活，故尼迦陀罗诸出家者论为更清净，证得极乐的果位，此即其所得。

Purisabhūmiyoti padhānaniddeso. Itthīnampi hetā bhūmiyo esa icchateva. Satta divaseti accantasaññogavacanaṃ, ettakampi mandā momūhāti. Sambādhaṭṭhānatoti mātukucchiṃ sandhāyāha. Rodanti ceva viravanti ca tamanussaritvā. Khedanaṃ, kīḷanañca khiḍḍāsaddeneva saṅgahetvā khiḍḍābhūmi vuttā. Padassa nikkhipanaṃ padanikkhipanaṃ. Yadā tathā padaṃ nikkhipituṃ samattho, tadā padavīmaṃsabhūmi nāmāti bhāvo. Vatāvatassa jānanakāle. Bhikkhu ca pannakotiādipi tesaṃ bāhirakānaṃ pāḷiyeva. Tattha pannakoti bhikkhāya vicaraṇako, tesaṃ vā paṭipattiyā paṭipannako. Jinoti jiṇṇo jarāvasena hīnadhātuko, attano vā paṭipattiyā paṭipakkhaṃ jinitvā ṭhito. So kira tathābhūto dhammampi kassaci na kathesi. Tenāha ‘‘na kiñci āhā’’ti. Oṭṭhavadanādivippakāre katepi khamanavasena na kiñci kathetītipi vadanti. Alābhinti ‘‘so na kumbhimukhā paṭiggaṇhātī’’tiādinā nayena mahāsīhanādasutte (dī. ni. 1.394; ma. ni. 1.155) vuttaalābhahetusamāyogena alābhiṃ. Tatoyeva jighacchādubbalaparetatāya sayanaparāyanaṭṭhena samaṇaṃ pannabhūmīti vadati.

“Purisa bhūmi”（丈夫之地）指行为的指导原则。女性也以此为因。七日指过分拘泥的说法，这种说法是愚痴的。Sambādhaṭṭhāna是联系之地，即母腹。我们记忆中同时生出哭泣与悲伤。Khedana是烦恼，Kīḷana是戏谑，用嬉笑声引发烦恼，这称为嬉闹的地。Padanikkhipana是脚步的放置。能正确放下脚时，则称为“脚步检验之地”。Vatāvata是出生时。比库或比库，非比库，这里指外道的课题。Pannakoti指追求智慧者，指在比库中进行的学习。因衰老弱势等原因，具有驯服精神，依自己修行而胜敌立怀。此类真实的法理少有人能言说，故曰“无所言”。即使口吐八万言，亦无真实可言。有时因不忍辱，绝不言实话。犹如大狮吼经所说“他不接受河蚌口”，以此连结而获称为“无所得”。又因憎恨、无力、过度依赖卧具，称此人为“智慧之地”。

Ājīvavuttisatānīti sattānamājīvabhūtāni jīvikāvuttisatāni. ‘‘Paribbājakasatānī’’ti vuccamānepi cesa sabhāvaliṅgamajānanto ‘‘paribbājakasate’’ti vadati. Evamaññesupi. Tenāha ‘‘paribbājakapabbajjāsatānī’’ti. Nāgabhavanaṃ nāgamaṇḍalaṃ yathā ‘‘mahiṃsakamaṇḍala’’nti. Paramāṇuādi rajo. Pasuggahaṇena eḷakajāti gahitā. Migaggahaṇena rurugavayādi migajāti. Gaṇṭhimhīti phaḷumhi, pabbeti attho. Cātumahārājikādibrahmakāyikādivasena, tesañca antarabhedavasena bahū devā. Tattha cātumahārājikānaṃ ekaccaantarabhedo mahāsamayasuttena (dī. ni. 2.331) dīpetabbo. ‘‘So panā’’tiādinā ajānanto panesa bahū devepi satta eva vadatīti tassa appamāṇataṃ dasseti. Manussāpi anantāti dīpadesakulavaṃsājīvādivibhāgavasena. Pisācā eva pesācā, te aparapetādivasena mahantamahantā, bahutarāti attho. Bāhirakasamaye pana ‘‘chaddantadahamandākiniyo kuvāḷiyamucalindanāmena voharitā’’ti (dī. ni. ṭī. 1.168) ācariyena vuttaṃ.

“Ājīvavuttisatāni”指以生计为本活生众生之群体。称为“游方者百姓”，但大体上称为“游方者百姓”。同样理解。又称“游方出家百姓”。Nāgabhavana指铁器制造区域，Nāgamaṇḍala是铁器集散之地，如“土地集散”。由原子等物质的尘埃构成。Pasuggahaṇa是田地家族聚集地。Migaggahaṇa是有鹿群等野生动物的家族聚集地。Gaṇṭhim是围绕水阱，Pabbeti是山脉。四大天王及梵天等诸天，以其各异的部类差别而众多。在四大天王的小差别，大沙耶迦经中有光明说明。“那一个”等词示他人不知道，尽管众多诸天，竟只说七位，显明其数量极有限。人类也是无边，但以国家族相续世系分为数种。Pisācā是夜叉鬼怪，因不同支派，数量繁多。外道时期，行“遮骨火行火焚”、以及叫“炽疾野火”等名号者，是释尊老师所称。

Gaṇṭhikāti pabbagaṇṭhikā. Pabbagaṇṭhimhi hi pavuṭasaddo. Mahāpapātāti mahātaṭā. Pārisesanayena khuddakapapātasatāni. Evaṃ supinesupi. ‘‘Mahākappino’’ti idaṃ ‘‘mahākappāna’’nti atthato veditabbaṃ. Saddato panesa ajānanto evaṃ vadatīti na vicāraṇakkhamaṃ. Tathā ‘‘cullāsīti satasahassānī’’ti idampi. So hi ‘‘caturāsīti satasahassānī’’ti vattumasakkonto evaṃ vadati. Saddaracakā pana ‘‘caturāsītiyā tulopo, cassa cu, rassa lo, dvittañcā’’ti vadanti. Ettakā mahāsarāti etappamāṇavatā mahāsarato, sattamahāsaratoti vuttaṃ hoti. Kirāti tassa vādānussavane nipāto. Paṇḍitopi…pe… na gacchati, kasmā? Sattānaṃ saṃsaraṇakālassa niyatabhāvato.

Gaṇṭhika指周围结成围栏的水井。Pabbagaṇṭhi是围栏井，其中有“pavuṭa”（古称）之音。Mahāpapāta是大过错。Pārisesanaya为小过错的总称。即使如此，也好比睡眠时。Mahākappina即“大壳龟”，从本义而知为“大壳龟”，有人不了解反复说。Culā表示“较小”，Satasahassāni是几十万。此语讲述“四十八万”。Saddaracaka说成“四十八万以上”、“其辅、其终、二者”等。如此规模为大数，称为“千万以上”，最终以“大千万”称之。Kira是文章中对说法的附加词。智者称……不去，为什么？那是因为他们在轮回时间上有确定的性质。

‘‘Acelakavatena vā aññena vā yena kenacī’’ti vuttamatidisati ‘‘tādisenevā’’ti iminā. Tapokammenāti tapakaraṇena. Etthāpi ‘‘tādisenevā’’ti adhikāro. Yo…pe… visujjhati, so aparipakkaṃ kammaṃ paripāceti nāmāti yojanā. Antarāti caturāsītimahākappasatasahassānamabbhantare. Phussa phussāti patvā patvā. Vuttaparimāṇaṃ kālanti caturāsītimahākappasatasahassapamāṇaṃ kālaṃ. Idaṃ vuttaṃ hoti – aparipakkaṃ saṃsaraṇanimittaṃ kammaṃ sīlādinā sīghaṃyeva visuddhappattiyā paripāceti nāma. Paripakkaṃ kammaṃ phussa phussa kālena paripakkabhāvānāpādanena byantiṃ vigamanaṃ karoti nāmāti. Doṇenāti pariminanadoṇatumbena. Rūpakavasenattho labbhatīti vuttaṃ ‘‘mitaṃ viyā’’ti. Na hāpanavaḍḍhanaṃ paṇḍitabālavasenāti dasseti ‘‘na saṃsāro’’tiādinā. Vaḍḍhanaṃ ukkaṃso. Hāpanaṃ avakaṃso.

“或如无所执着、或如其他”的说法有多达十倍。Tapokamma指苦行的行为或所作。此处同样有此附加意义。修行者称“或如无所执着”的权利。所谓“者修者成”，意指能转变不成熟的业，迅速之清净达成的义。四十八万大壳龟年间之间。Phussa phussa指时有时无。这里说的时间量度为四十八万大壳龟年。此说为“不成熟的业因缘在短期内，凭借戒行等迅速实现清净故名”。成熟业则因时间和离别断绝而逐渐消亡。Doṇena是用量词“堆垛”。Rūpakavasena意为通过形状获得。此有“衡量有度”。非加持性的增长，亦非孩子成长的能力。Vaḍḍhana是增多，Ukkaṃsa是断裂。Hāpana即为断裂。

Katasuttaguḷeti katasuttavaṭṭiyaṃ. Paletīti pareti yathā ‘‘abhisamparāyo’’ti, (mahāni. 69; cūḷani. 85; paṭi. ma. 3.4) ra-kārassa pana la-kāraṃ katvā evaṃ vuttaṃ yathā ‘‘palibuddho’’ti (cūḷani. 15; mi. pa. 3.6). So ca curādigaṇavasena gatiyanti vuttaṃ ‘‘gacchatī’’ti. Imāya upamāya cesa sattānaṃ saṃsāro anukkamena khīyateva, na vaḍḍhati paricchinnarūpattāti imamatthaṃ vibhāvetīti āha ‘‘sutte khīṇe’’tiādi. Tatthevāti khīyanaṭṭhāneyeva.

『绕在线团上』即绕在线卷上。『逃离』，即离去，如同『来世』一词中之用法；然此处将『ra』音转为『la』音，如同『被缠绕』一词之用法（《小义释》15；《弥兰王问经》3.6）。此词依『曲』等动词类，其义为行走，故说『行去』。以此譬喻，说明众生之轮回逐渐耗尽而非增长，因为其形态有定限；为阐明此义，故说『当线耗尽』等语。『就在那里』，即就在耗尽之处。

Ajitakesakambalavādavaṇṇanā阿基德盖萨甘巴喇论释义

§171

171.Dinnanti deyyadhammasīsena dānacetanāyeva vuttā. Taṃmukhena ca phalanti dasseti ‘‘dinnassa phalābhāva’’nti iminā. Dinnañhi mukhyato annādivatthu, taṃ kathamesa paṭikkhipissati . Esa nayo yiṭṭhaṃ hutanti etthāpi. Sabbasādhāraṇaṃ mahādānaṃ mahāyāgo. Pāhunabhāvena kattabbasakkāro pāhunakasakkāro. Phalanti ānisaṃsaphalaṃ, nissandaphalañca. Vipākoti sadisaphalaṃ. Caturaṅgasamannāgate dāne ṭhānantarādipatti viya hi ānisaṃso, saṅkhabrāhmaṇassa dāne (jā. 1.10.39) tāṇalābhamattaṃ viya nissando, paṭisandhisaṅkhātaṃ sadisaphalaṃ vipāko. Ayaṃ loko, paralokoti ca kammunā laddhabbo vutto phalābhāvameva sandhāya paṭikkhipanato. Paccakkhadiṭṭho hi loko kathaṃ tena paṭikkhitto siyā. ‘‘Sabbe tattha tattheva ucchijjantī’’ti iminā kāraṇamāha, yattha yattha bhavayoniādīsu ṭhitā ime sattā, tattha tattheva ucchijjanti, nirudayavināsavasena vinassantīti attho. Tesūti mātāpitūsu. Phalābhāvavaseneva vadati, na mātāpitūnaṃ, nāpi tesu idāni kariyamānasakkārāsakkārānamabhāvavasena tesaṃ loke paccakkhattā. Pubbuḷassa viya imesaṃ sattānaṃ uppādo nāma kevalo, na cavitvā āgamanapubbako atthīti dassanatthaṃ ‘‘natthi sattā opapātikā’’ti vuttanti āha ‘‘cavitvā upapajjanakā sattā nāma natthī’’ti. Samaṇena nāma yāthāvato jānantena kassaci akathetvā saññatena bhavitabbaṃ, aññathā ahopurisikā nāma siyā. Kiñhi paro parassa karissati, tathā ca attano sampādanassa kassaci avassayo eva na siyā tattha tattheva ucchijjanatoti imamatthaṃ sandhāya ‘‘ye imañca…pe… pavedentī’’ti āha. Ayaṃ aṭṭhakathāvasesako attho.

171.谓施舍法乃依持施舍之意念而付与赠与。施舍之物从施舍者方面亦见其果报，称为『施与无果』者，意指付与的施舍中最主要者为食等根本物。此果报缘何而废尽？此为指导原则，谓当此处亦可称为上法。一般言之，大施为大献，为施主身份应有之尊敬，即为接待人身份所需尊重。此果报具有因缘果报及依赖果报两种。所谓果报者，是指相似的果报。施舍具四种性质时，如同坛城及坛场的产生，施舍中因缘果报好似比库族中婆罗门施舍所得的榨麦利果般虚浅而依赖，同时由此施舍续作的果报则属于像此果报一般。此世间与彼世间均说明果报只能基于业行而得，果报无果必依所舍而灭尽。此世间当观照如何随缘灭尽。『所有众生皆在本处消灭』，是因从生处或他处存在的众生，在本处同样皆消灭，意指灭失生死流转而灭尽。此处『诸众生』指父母。果报无果者非指父母，今行之敬事亦非因果消灭在世中皆须观照。正如泡沫那样众生之生起乃唯一单现，无先来后去，故有云『未有转生众生』，意即先有消灭后有生起之众生皆无。若有知者弟子未依正法主持，则乃虚假人众。若有人他人作则无人事能作，且自身资质也尚无固定，故此诸众于他法无所为。如是故灭绝仍生故托辩说『彼诸……悉……如是』。此即注疏末义。

Catūsu mahābhūtesu niyutto cātumahābhūtiko, atthamattato pana dassetuṃ ‘‘catumahābhūtamayo’’ti vuttaṃ. Yathā hi mattikāya nibbattaṃ bhājanaṃ mattikāmayaṃ, evamayampi catūhi mahābhūtehi nibbatto catumahābhūtamayoti vuccati. Ajjhattikapathavīdhātūti sattasantānagatā pathavīdhātu. Bāhirapathavīdhātunti bahiddhā mahāpathaviṃ, tena pathavīyeva kāyoti dasseti. Anugacchatīti anubandhati. Ubhayenāpīti padadvayenapi. Upeti upagacchatīti bāhirapathavikāyato tadekadesabhūtā pathavī āgantvā ajjhattikabhāvappatti hutvā sattabhāvena saṇṭhitā, sā ca mahāpathavī ghaṭādigatapathavī viya idāni tameva bāhiraṃ pathavikāyaṃ samudāyabhūtaṃ puna upeti upagacchati, sabbaso tena bāhirapathavikāyena nibbisesataṃ ekībhāvameva gacchatīti attho. Āpādīsupi eseva nayoti ettha pajjunnena mahāsamuddato gahitaāpo viya vassodakabhāvena punapi mahāsamuddaṃ, sūriyaraṃsito gahitaindaggisaṅkhātatejo viya punapi sūriyaraṃsiṃ, mahāvāyukkhandhato niggatamahāvāto viya punapi mahāvāyukkhandhaṃ upeti upagacchatīti parikappanāmattena diṭṭhigatikassa adhippāyo.

奉四大所拘束者，为四大所成之身，义旨从方便观显称为『四大造作成』。如陶泥中固结之食物即为泥造作，四大合成身体亦应称为四大造作。内部大地元素谓身中大地元素外部大地元素谓外在大地，由此示现身体。顺从即追随、承随之义。双者，亦即二词。由外地身体趋入一处称为进肤，造作成为内在存在体，恰如大地、陶器等由外在大地所生，故复聚合外地中，而复趋入。全体意指全由外大地身体特别地整体合一而来。『奉水亦如是』，以大海之水为表比喻云水循环如雨水滋润海洋光明亦复如太阳光炎热明亮再现风力复如风势流动循环进退，意是形容变化意趣。此为阐述观察宇宙态度之便宜说法。

Manacchaṭṭhāniindriyānīti manameva chaṭṭhaṃ yesaṃ cakkhusotaghānajivhākāyānaṃ, tāni indriyāni. Ākāsaṃ pakkhandanti tesaṃ visayabhāvāti vadanti. Visayīgahaṇena hi visayāpi gahitā eva honti. Kathaṃ gaṇitā mañcapañcamāti āha ‘‘mañco ceva…pe… attho’’ti. Āḷāhanaṃ susānanti atthato ekaṃ. Guṇāguṇapadānīti guṇadosakoṭṭhāsāni. Sarīrameva vā padāni taṃtaṃkiriyāya pajjitabbato. Pārāvatapakkhivaṇṇānīti pārāvatassa nāma pakkhino vaṇṇāni. ‘‘Pārāvatapakkhavaṇṇānī’’ti pāṭho, pārāvatasakuṇassa pattavaṇṇānīti attho. Bhasmantāti chārikāpariyantā. Tenāha ‘‘chārikāvasānamevā’’ti. Āhutisaddenettha ‘‘dinnaṃ yiṭṭhaṃ huta’’nti vuttappakāraṃ dānaṃ sabbampi gahitanti dasseti ‘‘pāhunakasakkārādibhedaṃ dinnadāna’’nti iminā, virūpekasesaniddeso vā esa. Atthoti adhippāyato attho saddato tassa anadhigamitattā. Evamīdisesu. Dabbanti muyhantīti dattū, bālapuggalā, tehi dattūhi. Kiṃ vuttaṃ hotīti āha ‘‘bālā dentī’’tiādi. Pāḷiyaṃ ‘‘loko atthī’’ti mati yesaṃ te atthikā, ‘‘atthī’’ti cedaṃ nepātikapadaṃ, tesaṃ vādo atthikavādo, taṃ atthikavādaṃ.

所谓心为第六根，盖出于眼、耳、鼻、舌、身五根之中而生，谓此诸根为根。谓云于空为无所执著之境界。谓此方界者，指对境界，因取境界故境界亦被取。为计数导致六为五加一，称为『心亦为第六根』。观察取法即本意，为一也。谓嗳憎等善恶因果为品类。身体各方位亦算作为缘起因果项。谓飞云山岭云羽等远方颜料。『远方云颜』指远山云色。谓尘埃瓦砾等为尘覆体。故云『尘覆盖』。谓供养文字云『施已为上』此理为施受全被纳摄说明，谓施受因缘并有差别，故谓『接待身份等区别』，此为平等失宗之阐释。谓义即便是字面通达，中理由言辞未得，故举例说明。谓由此施设被愚人误解为赠与。谓愚者受赠。为何重言？然谓『愚以此多』等文。谓巴利云『世间有利益』谓原意所指相应者即利益、义说。

Tatthāti tesu yathāvuttesu tīsu micchāvādīsu. Kammaṃ paṭibāhati akiriyavādibhāvato. Vipākaṃ paṭibāhati sabbena sabbaṃ āyatiṃ upapattiyā paṭikkhipanato. Vipākanti ca ānisaṃsanissandasadisaphalavasena tividhampi vipākaṃ. Ubhayaṃ paṭibāhati sabbaso hetupaṭisedhaneneva phalassāpi paṭisedhitattā. Ubhayanti ca kammaṃ vipākampi. So hi ‘‘ahetū appaccayā sattā saṃkilissanti, visujjhanti cā’’ti vadanto kammassa viya vipākassāpi saṃkilesavisuddhīnaṃ paccayattābhāvajotanato tadubhayaṃ paṭibāhati nāma. Vipāko paṭibāhito hoti asati kammasmiṃ vipākābhāvato. Kammaṃ paṭibāhitaṃ hoti asati vipāke kammassa niratthakatāpattito. Itīti vuttatthanidassanaṃ. Atthatoti sarūpato, visuṃ visuṃ taṃtaṃdiṭṭhidīpakabhāvena pāḷiyaṃ āgatāpi tadubhayapaṭibāhakāvāti attho. Paccekaṃ tividhadiṭṭhikā eva te ubhayapaṭibāhakattā. ‘‘Ubhayappaṭibāhakā’’ti hi hetuvacanaṃ hetugabbhattā tassa visesanassa. Ahetukavādā cevātiādi paṭiññāvacanaṃ tapphalabhāvena nicchitattā. Tasmā vipākapaṭibāhakattā natthikavādā, kammapaṭibāhakattā akiriyavādā, tadubhayapaṭibāhakattā ahetukavādāti yathālābhaṃ hetuphalatāsambandho veditabbo. Yo hi vipākapaṭibāhanena natthikadiṭṭhiko ucchedavādī, so atthato kammapaṭibāhanena akiriyadiṭṭhiko, ubhayapaṭibāhanena ahetukadiṭṭhiko ca hoti. Sesadvayepi eseva nayo.

谓此即所谓三种错误见中之恶见。谓否认业的存在为无业见。否认果报的存在，以寿命延续产生为无果见。谓此果实为因缘、依赖因缘及相似果实之三种果实。谓因果均被否认，且因缘反对果实，果报亦反对因缘。谓两者均否定业与果。彼谓『无因而成，众生混乱，亦复净除』言业如是果亦如是否。由业果联系逻辑，二者共同否定即无因论。故谓业果均否。故谓果报被否即无果见，业被否定即无业见，两者即无因见。由此类推，独尊果报见者为无业见，无业见者即否认果报见者，业果共拒即虚无见。此为三种谬误见理理根本。

‘‘Ye vā panā’’tiādinā tesamanudiṭṭhikānaṃ niyāmokkantivinicchayo vutto. Tattha tesanti pūraṇādīnaṃ. Sajjhāyantīti taṃ diṭṭhidīpakaṃ ganthaṃ yathā tathā tehi kataṃ uggahetvā paṭhanti. Vīmaṃsantīti tassa atthaṃ vicārenti. ‘‘Tesa’’ntiādi vīmaṃsanākāradassanaṃ. ‘‘Karoto…pe… ucchijjatī’’ti evaṃ vīmaṃsantānaṃ tesanti sambandho. Tasmiṃ ārammaṇeti yathāparikappite kammaphalābhāvādike ‘‘karoto na karīyati pāpa’’ntiādi nayappavattāya micchādassanasaṅkhātāya laddhiyā ārammaṇe. Micchāsati santiṭṭhatīti micchāsatisaṅkhātā laddhisahagatā taṇhā santiṭṭhati. ‘‘Karoto na karīyati pāpa’’ntiādivasena hi anussavūpaladdhe atthe tadākāraparivitakkanehi saviggahe viya sarūpato cittassa paccupaṭṭhite cirakālaparicayena ‘‘evameta’’nti nijjhānakkhamabhāvūpagamane, nijjhānakkhantiyā ca tathā tathā gahite punappunaṃ tatheva āsevantassa bahulīkarontassa micchāvitakkena samānīyamānā micchāvāyāmupatthambhitā ataṃsabhāvampi ‘‘taṃsabhāva’’nti gaṇhantī micchāladdhisahagatā taṇhā musā vitathaṃ saraṇato pavattanato micchāsatīti vuccati. Caturaṅguttaraṭīkāyampi (a. ni. aṭṭha. 2.4.30) cesa attho vuttoyeva. Micchāsaṅkappādayo viya hi micchāsati nāma pāṭiyekko koci dhammo natthi, taṇhāsīsena gahitānaṃ catunnampi akusalakkhandhānametaṃ adhivacananti majjhimāgamaṭṭhakathāyampi sallekhasuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 1.83) vuttaṃ.

谓『那些……』等语引出异见之规约审辨，谓彼异见者，以如说经文为全体。诵读者以其引导正见的全书诵读并体悟故。谓审思即思维此义。谓『它们』等言即审思之起因。谓『作……消灭』者即以此审思起因，故论述『作恶不能作』『恶不能成』等教义虚假，因执断妄念导致堕思恶见果。谓此谬误执著因生谬误欲，谓谬误苦结而生存，谓作恶不可成等语，有种种绕绕反复，故谓谬误见有诸恶因。谓此见义亦见于小部集。谓谬误欲为四毒痴之一，为不善五蕴五盖之基。此为中道论中的主要释义。

Cittaṃ ekaggaṃ hotīti yathāsakaṃ vitakkādipaccayalābhena tasmiṃ ārammaṇe avaṭṭhitatāya anekaggataṃ pahāya ekaggaṃ appitaṃ viya hoti, cittasīsena cettha micchāsamādhi eva vutto. So hi paccayavisesehi laddhabhāvanābalo īdise ṭhāne samādhānapatirūpakakiccakaroyeva hoti vālavijjhanādīsu viyāti daṭṭhabbaṃ. Javanāni javantīti anekakkhattuṃ tenākārena pubbabhāgiyesu javanavāresu pavattesu sanniṭṭhānabhūte sabbapacchime javanavāre satta javanāni javanti. ‘‘Paṭhamajavane satekicchā honti, tathā dutiyādīsū’’ti idaṃ dhammasabhāvadassanameva, na pana tasmiṃ khaṇe tesaṃ tikicchā kenaci sakkā kātunti dassanaṃ tesveva ṭhatvā sattamajavanassa avassamuppajjamānassa nivattituṃ asakkuṇeyyattā, evaṃ lahuparivatte ca cittavāre ovādānusāsana vasena tikicchāya asambhavato. Tenāha ‘‘buddhānampi atekicchā anivattino’’ti . Ariṭṭhakaṇṭakasadisāti ariṭṭhabhikkhukaṇṭakasāmaṇerasadisā, te viya atekicchā anivattino micchādiṭṭhigatikāyeva jātāti vuttaṃ hoti.

谓心专注定为初念等条件产生的入相状态，谓其专注放弃多念为单念如篝火燃聚，心中之专注视为非正定。谓以不同条件所有的功能力微弱，难以获得安顿，似光明散乱。谓『颤动』者，言多意念频频起，以火苗型比喻，前后相续作火焰燃起，见于诸法会中，非一时多痛说，因众多念头难以分辨故。故诠释称『初火多忧苦』如是。此为示正法修习难处，诠释文末说明使不可能产生苦忧。故佛亦示诸不应苦忧或转见。谓恶鬼比库鬼及沙玛内拉等，如此多念无止难降，实为恶见流转。

Tatthāti tesu tīsu micchādassanesu. Koci ekaṃ dassanaṃ okkamatīti yassa ekasmiṃyeva abhiniveso, āsevanā ca pavattā, so ekameva dassanaṃ okkamati. Koci dve, koci tīṇipīti yassa dvīsu, tīsupi vā abhiniveso, āsevanā ca pavattā, so dve , tīṇipi okkamati, etena pana vacanena yā pubbe ‘‘iti sabbepete atthato ubhayappaṭibāhakā’’tiādinā ubhayappaṭibāhakatāmukhena dīpitā atthato siddhā sabbadiṭṭhikatā, sā pubbabhāgiyā. Yā pana micchattaniyāmokkantibhūtā, sā yathāsakaṃ paccayasamudāgamasiddhito bhinnārammaṇānaṃ viya visesādhigamānaṃ ekajjhaṃ anuppattiyā aññamaññaṃ abbokiṇṇā evāti dasseti. ‘‘Ekasmiṃ okkantepī’’tiādinā tissannampi diṭṭhīnaṃ samānasāmatthiyataṃ, samānaphalatañca vibhāveti. Saggāvaraṇādinā hetā samānasāmatthiyā ceva samānaphalā ca, tasmā tissopi cetā ekassa uppannāpi abbokiṇṇā eva, ekāya vipāke dinne itarā tassā anubalappadāyikāyoti daṭṭhabbaṃ. ‘‘Patto saggamaggāvaraṇañcevā’’tiādiṃ vatvā ‘‘abhabbo’’tiādinā tadevatthaṃ āvikaroti. Mokkhamaggāvaraṇanti nibbānapathabhūtassa ariyamaggassa nivāraṇaṃ. Pagevāti paṭikkhepatthe nipāto, mokkhasaṅkhātaṃ pana nibbānaṃ gantuṃ kā nāma kathāti attho. Apica pagevāti pā eva, paṭhamatarameva mokkhaṃ gantumabhabbo, mokkhagamanatopi dūrataramevāti vuttaṃ hoti. Evamaññatthāpi yathārahaṃ.

此乃指三种错误见解。所谓有人对某一见解执著，内心存有执念并随之行持，便仅入此一见解；或有之入两种，或三种见解，只要于两者或三者中存有执念并行持，即入两种或三种见解。由此语句，即前文所谓“于一切事物中，从利益的角度究竟对应双方”的相称说，乃为全面体现双面对应之义，此为前部分内容。至于违背正确纪律的错误解脱之见，如同在因缘所现多样异相中各自分立，导致彼此断绝，不可共生，便是说明这个义理。所谓“一入即有见解”，此亦体现三种见解间的共通目标与相同果报的不同之处。由于诸天障蔽等缘，由于同一目的及同样果报之故，即便三者内心不一，仍被视为相互阻隔，是因为一方得果之时，另一方难以共享其因缘。再引言“得天道、死后生天道”等语，将“不能”二字用于否定此理。所谓解脱之见者，乃指通向涅槃道路的圣道障碍。此处“pagevā”字意为防止、止息，指断除生死轮回之涅槃境界之阻碍。并以“不为该止之业”做解释，亦即涅槃乃解脱境界，首为可达，此后则愈久愈难。即便如此，亦有适合的意涵。

‘‘Vaṭṭakhāṇu nāmesa satto’’ti idaṃ vacanaṃ neyyatthameva, na nītatthaṃ. Tathā hi vuttaṃ papañcasūdaniyaṃ nāma majjhimāgamaṭṭhakathāyaṃ ‘‘kiṃ panesa ekasmiṃyeva attabhāve niyato hoti, udāhu aññasmimpīti? Ekasmiṃyeva niyato, āsevanavasena pana bhavantarepi taṃ taṃ diṭṭhiṃ rocetiyevā’’ti (ma. ni. aṭṭha. 3.103). Akusalañhi nāmetaṃ abalaṃ dubbalaṃ, na kusalaṃ viya sabalaṃ mahābalaṃ, tasmā ‘‘ekasmiṃyeva attabhāve niyato’’ti tattha vuttaṃ. Aññathā sammattaniyāmo viya micchattaniyāmopi accantiko siyā, na ca accantiko. Yadevaṃ vaṭṭakhāṇujotanā kathaṃ yujjeyyāti āha ‘‘āsevanavasenā’’tiādi, tasmā yathā sattaṅguttarapāḷiyaṃ ‘‘sakiṃ nimuggopi nimuggo eva bālo’’ti [a. ni. 7.15 (atthato samānaṃ)] vuttaṃ, evaṃ vaṭṭakhāṇujotanāpi vuttā. Yādise hi paccaye paṭicca ayaṃ taṃ taṃ dassanaṃ okkanto, puna kadāci tappaṭipakkhe paccaye paṭicca tato sīsukkhipanamassa na hotīti na vattabbaṃ. Tasmā tattha, (ma. ni. aṭṭha. 3.102) idha ca aṭṭhakathāyaṃ ‘‘evarūpassa hi yebhuyyena bhavato vuṭṭhānaṃ nāma natthī’’ti yebhuyyaggahaṇaṃ kataṃ, iti āsevanavasena bhavantarepi taṃtaṃdiṭṭhiyā rocanato yebhuyyenassa bhavato vuṭṭhānaṃ natthīti katvā vaṭṭakhāṇuko nāmesa jāto, na pana micchattaniyāmassa accantikatāyāti nīharitvā ñātabbatthatāya neyyatthamidaṃ, na nītatthanti veditabbaṃ. Yaṃ sandhāya abhidhammepi ‘‘arahā, ye ca puthujjanā maggaṃ na paṭilabhissanti, te rūpakkhandhañca na parijānanti, vedanākkhandhañca na parijānissantī’’tiādi (yama. 1.khandhayamaka 210) vuttaṃ. Pathavigopakoti yathāvuttakāraṇena pathavipālako. Tadatthaṃ samatthetuṃ ‘‘yebhuyyenā’’tiādi vuttaṃ.

“vaṭṭakhāṇu nāmesa satto”此语仅为讽喻之辞，不取其本义。正如经注中所说，‘为何专一执著于某一自性，而否定他性？’事实是虽执著于一见，但因习气作祟，彼此见解仍有所悦受，故说‘专一执著于某己自性’，亦即因习气而导致种种见解并存。错误的见解乃弱小、无力之见，并非如善见般强大故专注于一，若非如此，则错误见控制力亦非绝对，不能全然一味排斥。谓之‘因习气故，彼此观点互相诱惑，故说专一执著’，此乃说明错见非绝对，尤须善知理解此皆因染习所致。故引诸经所云“愚者即使沉沦于泥淖仍觉得沉沦”，此讽刺正是此理。若因果感应明了，便知各异见即因不同缘起而现，不可简单以一埋另一。故认为此语非阐明绝对无误之理，乃适合观辞周易。

Evaṃ micchādiṭṭhiyā paramasāvajjānusārena sotūnaṃ satimuppādento ‘‘tasmā’’tiādimāha. Tattha tasmāti yasmā evaṃ saṃsārakhāṇubhāvassāpi paccayo apaṇṇakajāto, tasmā parivajjeyyāti sambandho. Akalyāṇajananti kalyāṇadhammavirahitajanaṃ asādhujanaṃ. Āsīvisanti āsumāgatahalāhalaṃ. Bhūtikāmoti diṭṭhadhammikasamparāyikaparamatthānaṃ vasena attano guṇehi vuḍḍhikāmo. Vicakkhaṇoti paññācakkhunā vividhatthassa passako, dhīroti attho.

如此以错误见解及极端为恶，故产生对声闻（法）不生正智者的警戒语‘故此’。此处‘故此’指因轮回众生虽因缘未成熟，故需远离此等；恶劣之类即失去善法、亲近非善因缘者；‘恶毒者’者，彼因错误见而生种种毒害。所谓‘欲求主要生活物质’者，是附着于其见地之增长。‘精明者’意谓以智慧觉察诸多义理；‘坚定者’指坚固者理义，也即此义。

Pakudhakaccāyanavādavaṇṇanā巴古达咖吒亚那论释义

§174

174. ‘‘Akaṭā’’ti ettha ta-kārassa ṭa-kārādesoti āha ‘‘akatā’’ti, samena, visamena vā kenacipi hetunā akatā, na vihitāti attho. Tathā akaṭavidhāti etthāpi. Natthi katavidho karaṇavidhi etesanti akaṭavidhā. Padadvayenāpi loke kenaci hetupaccayena nesaṃ anibbattabhāvaṃ dasseti. Tenāha ‘‘evaṃ karohī’’tiādi. Iddhiyāpi na nimmitāti kassaci iddhimato cetovasippattassa puggalassa, devassa, issarādino ca iddhiyāpi na nimmitā. Animmāpitāti kassaci animmāpitā. Kāmaṃ saddato yuttaṃ, atthato ca purimena samānaṃ, tathāpi pāḷiyamaṭṭhakathāyañca anāgatameva agahetabbabhāve kāraṇanti dasseti ‘‘taṃ neva pāḷiya’’ntiādinā.

第174条“akaṭā”在此解作‘未作或未成’，即因某种正因缘尚未生起而未成办，不是说不存在所指之事。类似‘未成办之法’在此亦然。由词对可见，世间有因缘未曾生成、终不生成之情况，故说“若有此情况即应如此为”，表达按缘故出现。亦指出超能力者及神祇非凭能力隐现，乃依缘起故无凭借。非以感官所及，乃具缘不生之义。由前言可知，此处所指为不应提前掌握之因，如论内藏义。此理于巴利文文注中有多处提及，“未来之因乃当时所作”等义说明。

Brahmajālasuttasaṃvaṇṇanāyaṃ (dī. ni. aṭṭha. 1.30) vuttatthameva. Idamettha yojanāmattaṃ – vañjhāti hi vañjhapasuvañjhatālādayo viya aphalā kassaci ajanakā, tena pathavikāyādīnaṃ rūpādijanakabhāvaṃ paṭikkhipati. Rūpasaddādayo hi pathavikāyādīhi appaṭibaddhavuttikāti tassa laddhi. Pabbatassa kūṭamiva ṭhitāti kūṭaṭṭhā, yathā pabbatakūṭaṃ kenaci anibbattitaṃ kassaci ca anibbattakaṃ, evametepi sattakāyāti adhippāyo. Yamidaṃ ‘‘bījato aṅkurādi jāyatī’’ti vuccati, taṃ vijjamānameva tato nikkhamati, na avijjamānaṃ, itarathā aññatopi aññassa upaladdhi siyā, evametepi sattakāyā, tasmā esikaṭṭhāyiṭṭhitāti. Ṭhitattāti nibbikārabhāvena suppatiṭṭhitattā. Na calantīti na vikāramāpajjanti. Vikārābhāvato hi tesaṃ sattannaṃ kāyānaṃ esikaṭṭhāyiṭṭhitatā, aniñjanañca attano pakatiyā avaṭṭhānameva. Tenāha ‘‘na vipariṇamantī’’ti. Pakatinti sabhāvaṃ . Avipariṇāmadhammattā eva na aññamaññaṃ upahananti. Sati hi vikāramāpādetabbabhāve upaghātakatā siyā, tathā anuggahetabbabhāve sati anuggāhakatāpīti tadabhāvaṃ dassetuṃ pāḷiyaṃ ‘‘nāla’’ntiādi vuttaṃ. Pathavīyeva kāyekadesattā pathavikāyo yathā ‘‘samuddo diṭṭho’’ti, pathavisamūho vā kāyasaddassa samūhavācakattā yathā ‘‘hatthikāyo’’ti. Jīvasattamānaṃ kāyānaṃ niccatāya nibbikārabhāvato na hantabbatā, na ghātetabbatā ca, tasmā neva koci hantā, ghātetā vā atthīti dassetuṃ pāḷiyaṃ ‘‘sattannaṃ tveva kāyāna’’ntiādi vuttaṃ. Yadi koci hantā natthi, kathaṃ tesaṃ satthappahāroti tattha codanāyāha ‘‘yathā’’tiādi. Tattha sattannaṃ tvevāti sattannameva. Itisaddo hettha nipātamattaṃ. Pahatanti paharitaṃ. Ekatodhārādikaṃ satthaṃ. Antareneva pavisati, na tesu. Idaṃ vuttaṃ hoti – kevalaṃ ‘‘ahaṃ imaṃ jīvitā voropemī’’ti tesaṃ tathā saññāmattameva, hananaghātanādi pana paramatthato nattheva kāyānaṃ avikopanīyabhāvatoti.

此处旨在阐述《梵网经》论义。言曰此有如地表形态中有不结果实之树，故在地球物理中此相不生。又如山峰之形状，若无其形成条件则不会存在，亦即有生有灭。正如“万物由因、芽、长”等理，一切生命体依赖因缘生起，不生则不现。所谓‘坚固如木桩’是指其生滅间虽有显现但无移动变异，故说“不动”，即不生变异。解释此为法律规则之自然状态，其不生变异乃因缘果报之因。又强调生命体固有身体之不杀不害，故无杀害者。若无人可杀，即无行杀害因果反应，即无法产生杀戒。此自为义。

Nigaṇṭhanāṭaputtavādavaṇṇanā尼干陀纳德子论释义

§177

177. Cattāro yāmā bhāgā catuyāmaṃ, catuyāmaṃ eva cātuyāmaṃ. Bhāgattho hi idha yāma-saddo yathā ‘‘rattiyā paṭhamo yāmo’’ti (saṃ. ni. aṭṭha. 3.368). So panettha bhāgo saṃvaralakkhitoti āha ‘‘catukoṭṭhāsena saṃvarena saṃvuto’’ti, saṃyamattho vā yāmasaddo yamanaṃ saññamanaṃ yāmoti katvā. ‘‘Yatatto’’tiādīsu viya hi anupasaggopi saupasaggo viya saññamatthavācako, so pana catūhi ākārehīti āha ‘‘catukoṭṭhāsena saṃvarenā’’ti. Ākāro koṭṭhāsoti hi atthato ekaṃ. Vārito sabbavāri yassāyaṃ sabbavārivārito yathā ‘‘agyāhito’’ti. Tenāha ‘‘vāritasabbaudako’’ti. Vārisaddena cettha vāriparibhogo vutto yathā ‘‘rattūparato’’ti. Paṭikkhitto sabbasītodako tapparibhogo yassāti tathā. Tanti sītodakaṃ. Sabbavāriyuttoti saṃvaralakkhaṇamattaṃ kathitaṃ. Sabbavāridhutoti pāpanijjaralakkhaṇaṃ. Sabbavāriphuṭoti kammakkhayalakkhaṇanti imamatthaṃ dassento ‘‘sabbenā’’tiādimāha, sabbena pāpavāraṇena yuttoti hi sabbappakārena saṃvaralakkhaṇena pāpavāraṇena samannāgato. Dhutapāpoti sabbena nijjaralakkhaṇena pāpavāraṇena vidhutapāpo. Phuṭṭhoti aṭṭhannampi kammānaṃ khepanena mokkhappattiyā kammakkhayalakkhaṇena sabbena pāpavāraṇena phuṭṭho, taṃ patvā ṭhitoti attho. ‘‘Dveyeva gatiyo bhavanti, anaññā’’tiādīsu (dī. ni. 1.258; 2.34; 3.199, 200; ma. ni. 2.384, 398) viya gamusaddo niṭṭhānatthoti vuttaṃ ‘‘koṭippattacitto’’ti, mokkhādhigamena uttamamariyādappattacittoti attho. Kāyādīsu indriyesu saṃyametabbassa abhāvato saṃyatacitto. Atīte hettha ta-saddo. Saṃyametabbassa avasesassa abhāvato suppatiṭṭhitacitto. Kiñci sāsanānulomanti pāpavāraṇaṃ sandhāya vuttaṃ. Asuddhaladdhitāyāti ‘‘atthi jīvo, so ca siyā nicco, siyā anicco’’ti (dī. ni. ṭī. 1.177). Evamādimalīnaladdhitāya. Sabbāti kammapakativibhāgādivisayāpi sabbā nijjhānakkhantiyo. Diṭṭhiyevāti micchādiṭṭhiyo eva jātā.

第177条“cattāro yāmā bhāgā”指四个时段，合称“四季”或“四时辰”。此处“时段”指节律、节制之意。故称‘受节律拘束之时段’。言曰诸时段如屏障，亦如临水之障碍，防止水流。由此引申时段作为诸恶障碍，表示恶行之尽头；又称恶行转化而消退之象，“灭后即立”。“只有两往，无他”，即解脱之路唯有二途，不存其它。称此为“集心”，意指获得最优良、尊贵之心。身体及诸根必须节制，故称节制之心；先有所成之因得以自持。又称为“过去之他”，即前人之法而未空。节制之心生起，得以安稳。由此成就教义中所说的恶之障碍及觉知正见之划分。结尾指出愚见乃错误之本，因误见而生恶。

Sañcayabelaṭṭhaputtavādavaṇṇanā散泽耶·贝拉塔子之说的解释

§179-181

179-181.Amarāvikkhepevuttanayo evāti brahmajāle amarāvikkhepavādavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.61) vuttanayo eva. Kasmā? Vikkhepabyākaraṇabhāvato, tatheva ca tattha vikkhepavādassa āgatattā.

179-181.关于阿摩罗无杂论述者，详细解释于《梵网经》中的无杂论说之说明（大般尼三藏注疏第一卷第61页），此论述即是所称。何故？盖因属于无杂释义之现象，亦因该处无杂论说之来由所致。

Paṭhamasandiṭṭhikasāmaññaphalavaṇṇanā第一种现见沙门果的解释

§182

182.Pīḷetvāti telayantena uppīḷetvā, iminā rañño ābhogamāha. Vadato hi ābhogavasena sabbattha atthanicchayo. Aṭṭhakathācariyā ca tadābhogaññū, paramparābhatatthassāvirodhino ca, tasmā sabbattha yathā tathā vacanokāsaladdhabhāvamattena attho na vutto, atha kho tesaṃ vattumicchitavasenāti gahetabbaṃ, evañca katvā tattha tattha atthuddhārādivasena atthavivecanā katāti.

182.“受苦”即由油涂引申之强烈感受，借由此义对国王之享受做说明。谓言“享受”者，实为处处断除欲望之状态。注疏师承彼时世间对“享受”识解及其传统传承，故于处处未能妙达他义，乃因其言辞缺乏灵巧与深透，且仅有浅显意图欲表达义理；依此情状，推测彼等用意。而由此类种种方式，详尽对义理加以剖析。

§183

183.Yathā te rucceyyāti idāni mayā pucchiyamāno attho yathā tava citte rucceyya, tayā citte ruccethāti attho. Kammatthe hetaṃ kiriyāpadaṃ. Mayā vā dāni pucchiyamānamatthaṃ tava sampadānabhūtassa roceyyātipi vaṭṭati. Gharadāsiyā kucchismiṃ jāto antojāto. Dhanena kīto dhanakkīto. Bandhaggāhagahito karamarānīto. Sāmameva yena kenaci hetunā dāsabhāvamupagato sāmaṃdāsabyopagato. Sāmanti hi sayameva. Dāsabyanti dāsabhāvaṃ. Koci dāsopi samāno alaso kammaṃ akaronto ‘‘kammakāro’’ti na vuccati, so pana na tathābhūtoti visesanametanti āha ‘‘analaso’’tiādi. Dūratoti dūradesato āgataṃ. Paṭhamamevāti attano āsannataraṭṭhānupasaṅkamanato pageva puretarameva. Uṭṭhahatīti gāravavasena uṭṭhahitvā tiṭṭhati, paccuṭṭhātīti vā attho. Pacchāti sāmikassa nipajjāya pacchā. Sayanato avuṭṭhiteti rattiyā vibhāyanavelāya seyyato avuṭṭhite. Paccūsakālatoti atītarattiyā paccūsakālato . Yāva sāmino rattiṃ niddokkamananti aparāya bhāviniyā rattiyā padosavelāyaṃ yāva niddokkamanaṃ. Yā atītarattiyā paccūsavelā, bhāviniyā ca padosavelā, etthantare sabbakiccaṃ katvā pacchā nipatatīti vuttaṃ hoti. Kiṃ kāramevāti kiṃ karaṇīyameva kinti pucchāya kātabbato, pucchitvā kātabbaveyyāvaccanti attho. Paṭissaveneva samīpacāritā vuttāti āha ‘‘paṭisuṇanto vicaratī’’ti. Paṭikuddhaṃ mukhaṃ oloketuṃ na visahatītipi dasseti ‘‘tuṭṭhapahaṭṭha’’nti iminā.

183.如同“使愉快”者，至今吾问汝意：“愿汝心中愉悦”，则意为愿其内心生喜好，此为动机作用之行为语。吾今问汝意为汝所拥有之喜好。当毕屋佚之女产于箩筐中，生于内室；以财富为名，作财主；被缚之者被拘，受奴役之人被役使。通以某一动机而生随从奴役，谓之随从奴役合于实相。实者，即适度。谓“奴役”即奴役状态。有奴隶而又懒惰、不作功者，非谓其为“作业者”，因其不真如是，故画以“勤劳”之言表异。谓远方者为远地来者。谓“首当其冲”者，为近于己之者也。谓起立者，以庄重由起立而立，谓“相反起立”亦如是。谓后者谓向主人之坐之；谓起卧者，乃夜间分明之时或坐而起及卧而起。谓过夜时间即超越一夜时刻。谓主人直到夜晚就寝之时，乃至翌日清晨时，直至起床之时。谓过夜时间为已过之夜晚；谓将来时间即未来之时。因在此期间作毕事务后始倾倒，即此则有明言。问“何事为业？”即何应作之事，提醒当问，应作之事则应作；以此意应以接近之行为守护故，谓言“聆听后当行动”。谓不得相对面目观看者，示意“不悦耳”者。

Devo viyāti ādhipaccaparivārādisamannāgato padhānadevo viya, tena maññe-saddo idha upamatthoti ñāpeti yathā ‘‘akkhāhataṃ maññe aṭṭhāsi rañño mahāsudassanassa antepuraṃ upasobhayamāna’’nti (dī. ni. 2.245). So vatassāhanti ettha so vata assaṃ ahanti padacchedo, so rājā viya ahampi bhaveyyaṃ. Kenāti ce? Yadi puññāni kareyyaṃ, tenāti atthoti āha ‘‘so vata aha’’ntiādi. Vatasaddo upamāyaṃ. Tenāha ‘‘evarūpo’’ti. Puññānīti uḷārataraṃ puññaṃ sandhāya vuttaṃ aññadā katapuññato uḷārāya pabbajjāya adhippetattā. ‘‘So vatassāya’’ntipi pāṭhe so rājā viya ayaṃ ahampi assaṃ. Kathaṃ? ‘‘Yadi puññāni kareyya’’nti atthasambhavato ‘‘ayamevattho’’ti vuttaṃ. Assanti hi uttamapurisayoge ahaṃ-saddo appayuttopi ayaṃ-saddena parāmasanato payutto viya hoti. So ahaṃ evarūpo assaṃ vata, yadi puññāni kareyyanti paṭhamapāṭhassa atthamicchanti keci. Evaṃ sati dutiyapāṭhe ‘‘ayamevattho’’ti avattabbo siyā tattha ayaṃ-saddena ahaṃ-saddassa parāmasanato, ‘‘so’’ti ca parāmasitabbassa aññassa sambhavato. Yanti dānaṃ. Satabhāgampīti satabhūtaṃ bhāgampi, raññā dinnadānaṃ satadhā katvā tattha ekabhāgampīti vuttaṃ hoti. Yāvajīvaṃ na sakkhissāmi dātunti yāvajīvaṃ dānatthāya ussāhaṃ karontopi satabhāgamattampi dātuṃ na sakkhissāmi, tasmā pabbajissāmīti pabbajjāyaṃ ussāhaṃ katvāti attho. ‘‘Yaṃnūnā’’ti nipāto parivitakkanattheti vuttaṃ ‘‘evaṃ cintanabhāva’’nti.

天神作王，在位时得以众神环绕，犹如达权之王，是以我以此词作为比喻，宣说如“据说在伟大善逝王朝末期，有人兴建宫殿”之语（大般尼三藏注疏第二卷第245页）。彼时谓之“我世尊”，原因在于彼自称为吾人。如同帝王者，我亦如斯。“为何？”若行善事，意欲即是故称“是我语”。此为比喻之语义，谓“如此之形态”。“行善”者，阐明为引向更胜之善——入行。曰“如同帝王”，此谓若行善即是我也。如何？“倘若行善”即依理属实。“吾”等字属最高品德之人联结而成，“我”字辅以他语以义相依通联，如为“我”字，则他字为随。其以“如此我”语表达若为真义，处处称赞。“布施”谓百份之份量，言已百份赠与国王慈悲恩赐，且言“仅一份”，即指一份已报之义。至终不敢违“尽生之年我不再能施舍”，以此励志而发愿布施，乃至百份量皆未能如愿施舍，故决意出家修行。谓言“必然”，即文法为则。谓说“如此之思维态度”。

Kāyena pihitoti kāyena saṃvaritabbassa kāyadvārena pavattanakassa pāpadhammassa saṃvaraṇavasena pidahito. Ussukkavacanavasena panattho vihareyya-padena sambajjhitabbattāti āha ‘‘akusalapavesanadvāraṃ thaketvā’’ti. Hutvāti hi seso. Akusalapavesanadvāranti ca kāyakammabhūtānamakusalānaṃ pavesanabhūtaṃ kāyaviññattisaṅkhātaṃ dvāraṃ. Sesapadadvayepīti ‘‘vācāya saṃvuto, manasā saṃvuto’’ti padadvayepi. Ghāsacchādanena paramatāyāti ghāsacchādanapariyesane sallekhavasena paramatāya, ukkaṭṭhabhāve vā saṇṭhito ghāsacchādanamattameva paramaṃ pamāṇaṃ koṭi etassa , na tato paraṃ kiñci āmisajātaṃ pariyesati, paccāsisati cāti ghāsacchādanaparamo, tassa bhāvo ghāsacchādanaparamatātipi aṭṭhakathāmuttako nayo. Ghasitabbo asitabboti ghāso, āhāro, ābhuso chādeti paridahati etenāti acchādanaṃ, nivāsanaṃ, apica ghasanaṃ ghāso, ābhuso chādīyate acchādanantipi yujjati. Etadatthampīti ghāsacchādanatthāyāpi. Anesananti ekavīsatividhampi ananurūpamesanaṃ.

“身身束缚”者，谓应以身体加以约束，戒止身所生之恶行，以身为门的束缚。 “言语急躁”者，意谓此处应注意避免使用粗暴之语，以“置恶行入门”为例释。“余”者指残余。所谓“恶入门”，指身业所产生之恶入侵之门，即身体及识之门。余句“二种门”即“口业与意业所束缚”二门。 “茅草覆蓋为极致”者，意谓因茅草覆盖及磨擦，为清洁程度中的最上境界，据此观之，至无衣服并无更高洁之度，亦不再有肉体之类别可求探。此谓茅草覆盖极致之含义。谓应砍伐、烧毁之茅草，即覆盖、遮盖、乃至燃烧盖之意，皆归于“遮盖、寄居”之意。为此义义理亦有归属。谓割除数量相近二十一种，且分类与对应之砍伐法相符。

Vivekaṭṭhakāyānanti gaṇasaṅgaṇikato pavivitte ṭhitakāyānaṃ, sambandhībhūtānaṃ kāyavivekoti sambandho. Nekkhammābhiratānanti jhānābhiratānaṃ. Paramavodānappattānanti tāya eva jhānābhiratiyā paramaṃ uttamaṃ vodānaṃ cittavisuddhiṃ pattānaṃ. Nirupadhīnanti kilesūpadhiabhisaṅkhārūpadhīhi accantavigatānaṃ. Visaṅkhāraṃ vuccati nibbānaṃ, tadadhigamanetā visaṅkhāragatā, arahanto, tesaṃ. ‘‘Evaṃ vutte’’ti iminā mahāniddese (mahāni. 7, 9) āgatabhāvaṃ dasseti. Ettha ca paṭhamo viveko itarehi dvīhi vivekehi sahāpi vattabbo itaresu siddhesu tassāpi sijjhanato, vinā ca tasmiṃ siddhepi itare samasijjhanato. Tathā dutiyopi. Tatiyo pana itarehi saheva vattabbo. Na vinā itaresu siddhesuyeva tassa sijjhanatoti daṭṭhabbaṃ. ‘‘Gaṇasaṅgaṇikaṃ pahāyā’’tiādi tadadhippāyavibhāvanaṃ. Tattha gaṇe janasamāgame sannipatanaṃ gaṇasaṅgaṇikā, taṃ pahāya. Kāyena eko viharati vicarati puggalavasena asahāyattā. Citte kilesānaṃ sannipatanaṃ cittakilesasaṅgaṇikā, taṃ pahāya. Eko viharati kilesavasena asahāyattā. Maggassa ekacittakkhaṇikattā, gotrabhuādīnañca ārammaṇakaraṇamattattā na tesaṃ vasena sātisayā nibbutisukhasamphusanā, phalasamāpattinirodhasamāpattivasena pana sātisayāti āha ‘‘phalasamāpattiṃ vā nirodhasamāpattiṃ vā’’ti. Phalapariyosāno hi nirodho. Pavisitvāti samāpajjanavasena antokatvā. Nibbānaṃ patvāti ettha ussukkavacanametaṃ ārammaṇakaraṇena, cittacetasikānaṃ nirodhena ca nibbutipajjanassa adhippetattā. Codanattheti jānāpetuṃ ussāhakaraṇatthe.

“清净身躯者”，从种类及分群缘断清除组合之身；谓以此断除相关之身为“身之清净”。 “出离爱“者，谓对禅定之爱好。 “最上圣觉之智者获得清净心境，即断除烦恼与染污者”者，谓无染之境，及成阿拉汉者。谓“如是所说”，即大集论所示之义。此中初辨“断离”，应并两种断除相合用，谓讯息成就时，亦须同时于他处获成。第二者亦如初者。第三于余处亦应合用见之，缺少他处成就则同样不能成就者，亦当察看。谓“远离群聚”，意谓识离开众多之聚集，即舍去；谓一人独自居住行走，而非依赖他人陪同。谓心弃断烦恼染污而远离烦恼之识的会合，即称“心断烦恼会合”，舍弃此者。谓离独与烦恼饮合，亦舍之。谓“道之瞬间专注及众多缘起”，非依赖血脉等，从缘起之性质中不生粘着所致，故论成涅槃之安乐与果证之境界。谓“成就果证或断灭果证”，即涅槃入证之意。谓“已入涅槃”，此此急语用于形容缘起阻遏，及识行中止涅槃果证之加持。谓“驱策”，意谓与激发功用之意。

§184

184.Abhiharitvāti abhimukhabhāvena netvā. Nanti tathā pabbajjāya viharantaṃ. Abhihāroti nimantanavasena abhiharaṇaṃ. ‘‘Cīvarādīhi payojanaṃ sādhessāmī’’ti vacanasesena yojanā. Tathā ‘‘yenattho, taṃ vadeyyāthā’’ti. Cīvarādivekallanti cīvarādīnaṃ lūkhatāya vikalabhāvaṃ. Tadubhayampīti tadeva abhihāradvayampi. Sappāyanti sabbagelaññāpaharaṇavasena upakārāvahaṃ. Bhāvino anatthassa ajananavasena paripālanaṃ rakkhāgutti. Paccuppannassa pana anatthassa nisedhavasena paripālanaṃ āvaraṇagutti. Kimatthiyaṃ ‘‘dhammika’nti visesananti āha ‘‘sā panesā’’tiādi. Vihārasīmāyāti upacārasīmāya, lābhasīmāya vā.

184.“Abhiharitvā”意指以面向的姿态引导。此从“pabbajjāya viharantaṃ”（于出家修行者处的行为）观之，即“身行”之意。 “Abhihāro”意味着以示意的方式引导，譬如说“用袈裟等作帮手”。“Yojanā”是指用言语联系和结合，如“若有利益，可如此告知”。“Cīvarādivekallanti”即袈裟等衣物的破损和遮盖不周。此二者合称“abhihāradvaya”（两种身行）。“Sappāyanti”是以具足身清洁和物品攜带的方式辅助别人。“Bhāvino”则是防护和维护无益之行为的正确维持。对于当前无益行为则以禁止为维护措施。又“dhammika”一词特指圣法涵义，谓“这是此处的教法范围”。“Vihārasīmā”即指居所的范围，可理解为修行所的居护范围、受用范围或利益范围。

§185

185. Kevalo yadi-evaṃ-saddo pubbe vuttatthāpekkhakoti vuttaṃ ‘‘yadi tava dāso’’tiādi. Evaṃ santeti evaṃ labbhamāne sati. Dutiyaṃ upādāya paṭhamabhāvo, tasmā ‘‘paṭhama’’nti bhaṇanto aññassāpi atthitaṃ dīpeti. Tadeva ca kāraṇaṃ katvā rājāpi evamāhāti dassetuṃ ‘‘paṭhamanti bhaṇanto’’tiādi vuttaṃ. Tenevāti paṭhamasaddena aññassāpi atthitādīpaneneva.

185.如果所述话语仅仅根据先前的本义而无其他上下文的依赖，则称此语为“yadi tava dāso”（若你是仆人）等。如此称呼即意味着确认。“Dutiyaṃ upādāya”是第二次持有的现象，故称“paṭhama”（第一）来显明此意义。由此原因，诸如王者亦言“paṭhamanti bhaṇanto”，即称“第一人称”，其意也是为了显明他人言说所指。由此，“tenevāti”用“paṭhamasaddena”以阐释其为第一称呼并提示他人意涵。

Dutiyasandiṭṭhikasāmaññaphalavaṇṇanā第二种现见沙门果的解释

§186

186.Kasatīti vilekhati kasiṃ karoti. Gahapatikoti ettha ka-saddo appatthoti vuttaṃ ‘‘ekagehamatte jeṭṭhako’’ti. Idaṃ vuttaṃ hoti – gahassa pati gahapati, khuddako gahapati gahapatiko ekasmiññeva gehamatte jeṭṭhakattāti, khuddakabhāvo panassa gehavasenevāti katvā ‘‘ekagehamatte’’ti vuttaṃ. Tena hi anekakulajeṭṭhakabhāvaṃ paṭikkhipati, gahaṃ, gehanti ca atthato samānameva. Karasaddo balimhīti vuttaṃ ‘‘balisaṅkhāta’’nti. Karotīti abhinipphādeti sampādeti. Vaḍḍhetīti uparūpari uppādanena mahantaṃ sannicayaṃ karoti.

『耕作』即翻土、从事农耕。『家主』，此处『家』字被说为带有轻微语气，故解释为『仅为一户之长』。其义如下：一家之主为家主，小家主即家主小者，乃一家之长，其『小』之性质由家宅本身而来，故说『仅为一户之长』。由此否定了多家族之长的含义，『家』与『宅』在意义上实为相同。『税赋』字被说为『名为贡赋』。『造作』即成就、达成。『增长』即通过一再不断地产生，积累成巨大的储藏。

Kasmā tadubhayampi vuttanti āha ‘‘yathā hī’’tiādi. Appampi pahāya pabbajituṃ dukkaranti dassanañca pageva mahantanti viññāpanatthaṃ. Esā hi kathikānaṃ pakati, yadidaṃ yena kenaci pakārena atthantaraviññāpananti. Appampi pahāya pabbajituṃ dukkarabhāvo pana majjhimanikāye majjhimapaṇṇāsake laṭukikopamasuttena (ma. ni. 2.148 ādayo) dīpetabbo. Vuttañhi tattha ‘‘seyyathāpi udāyi puriso daliddo assako anāḷhiyo, tassa’ssa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ, ekā khaṭopikā oluggaviluggā naparamarūpā’’ti vitthāro. Yadi appampi bhogaṃ pahāya pabbajituṃ dukkaraṃ, kasmā dāsavārepi bhogaggahaṇaṃ na katanti āha ‘‘dāsavāre panā’’tiādi. Attanopi anissaroti attānampi sayamanissaro. Yathā ca dāsassa bhogāpi abhogāyeva parāyattabhāvato, evaṃ ñātayopīti dāsavāre ñātiparivaṭṭaggahaṇampi na katanti daṭṭhabbaṃ. Parivaṭṭati paramparabhāvena samantato āvaṭṭatīti parivaṭṭo, ñātiyeva. Tenāha ‘‘ñātiyeva ñātiparivaṭṭo’’ti.

187.为何提及此二者？对此说“yathā hī”（正如所言）。即便舍弃部分难于出家，且在传授上亦困甚大，此情况充分说明人们的表达意图。此乃辩论者的陈述，意为通过某种方式解释其内涵。极为难舍弃修习而出家之感受，正如《中部》第三十五经所用的“拉托基”隐喻解说，即“某人贫穷缺食，家中无人抚养，饥寒交迫，形容极其困乏”。若出家确属艰难，何以仆役于农场仍不放弃财物占有？答曰：“即便在仆役于农场期间亦不放弃”，俗曰“仆役亦复不失”。其理因自身不依赖他人，亦非受人所依赖。并如仆役所拥有之财物必定转成无所有，如亲族间的财产继承不动摇，则应视为亲族间脉络。由此得知“parivaṭṭati”（循环）者，指代亲族世代延续之循环，故称为“ñātiya”（亲族内）。因此有言“亲族内的亲族循环”。

Paṇītatarasāmaññaphalavaṇṇanā更胜妙沙门果的解释

§189

189.Tanti yathā dāsavāre ‘‘evamevā’’ti vuttaṃ, na tathā idha kassakavāre, tadavacanaṃ kasmāti anuyuñjeyya ceti attho. Evamevāti vuccamāneti yathā paṭhamadutiyāni sāmaññaphalāni paññattāni, tathāyeva paññapetuṃ sakkā nu khoti vutte. Evarūpāhīti yathāvuttadāsakassakūpamāsadisāhi upamāhi. Sāmaññaphalaṃ dīpetuṃ pahoti anantapaṭibhānatāya vicittanayadesanabhāvato. Tatthāti evaṃ dīpane. Pariyantaṃ nāma natthi anantanayadesanabhāvato, savane vā asantosanena bhiyyo bhiyyo sotukāmatājananato sotukāmatāya pariyantaṃ nāma natthīti attho. Tathāpīti ‘‘desanāya uttaruttarādhikanānānayavicittabhāve satipī’’ti (dī. ni. ṭī. 1.189) ācariyena vuttaṃ, satipi evaṃ apariyantabhāvetipi yujjati. Anumānañāṇena cintetvā. Upari visesanti taṃ ṭhapetvā tadupari visesameva sāmaññaphalaṃ pucchanto. Kasmāti āha ‘‘savane’’tiādi. Etena imamatthaṃ dīpeti – anekatthā samānāpi saddā vatticchānupubbikāyeva taṃtadatthadīpakāti.

189.“Tanti yathā dāsavāre ‘evamevā’ti”意指“如仆役众时，亦是如此”之说，但在某些行业中则不然，此语意指何以应当如此连缀。 “Evamevā”一词如同称呼前两种一般通用果实预示之语，且有能力宣讲此义。 “Evarūpāhīti”意指以诸如前述仆役、行业类型之喻示，将之等同。传授通用果实是借助不同多样的解说，具变化多端的言说之意。 “Tatthāti”意为“即如是说明”。“Pariyantaṃ”即没有终结之意，由于表示无限言说之态，听闻者因憾然不满，越发生起渴求听闻，然其终结实不存在。 “Tathāpīti”以“接续讲说及其不断变化之多样本性”为意，乃导师所言，“唯有正念因其无终无止之性质才能适用”，乃基于推理智慧构成思想。标识前述特质，并进一步攻求普通果实之探问。问其之意源于“听闻”二字。基于此，乃揭示本义——多种相似词汇在语调连缀副现象中贯通并逐渐展开之灯火之意。

Sādhukaṃ sādhūti ekatthametaṃ sādhusaddasseva ka-kārena vaḍḍhetvā vuttattā. Teneva hi sādhukasaddassatthaṃ vadantena sādhusaddo atthuddhāravasena udāhaṭo. Tena ca nanu sādhukasaddasseva atthuddhāro vattabbo, na sādhusaddassāti codanā nisedhitā. Āyācaneti abhimukhaṃ yācane, abhipatthanāyanti attho. Sampaṭicchaneti paṭiggahaṇe. Sampahaṃsaneti saṃvijjamānaguṇavasena haṃsane tosane, udaggatākaraṇeti attho.

『善哉』与『好好地』二词意义相同，乃是在『善哉』一词上加『咖』字以增益而说。正因如此，在阐明『好好地』一词之义时，以提取词义的方式引用了『善哉』一词。由此，『难道不应当说明的是『好好地』一词之义，而非『善哉』一词之义吗』这一质疑便被遮止了。『祈请』即面向而乞求，其义为期望、渴求。『受纳』即接受、领受。『随喜』即依据现实存在之功德而生喜悦、感到满足，其义为令心振奋高举。

Sādhu dhammarucīti gāthā ummādantījātake (jā. 2.18.101). Tatthāyamaṭṭhakathāvinicchayapaveṇī – sucaritadhamme rocetīti dhammaruci, dhammaratoti attho. Tādiso hi jīvitaṃ jahantopi akattabbaṃ na karoti. Paññāṇavāti paññavā ñāṇasampanno. Mittānamaddubbhoti mittānaṃ adussanabhāvo. ‘‘Adūsako anupaghātako’’ti (dī. ni. ṭī. 1.189) ācariyena vuttaṃ. ‘‘Adrubbho’’tipi pāṭho da-kārassa dra-kāraṃ katvā.

『善哉法趣』者，出自〈激荡生经〉（第二部第十八经第101句）。此处论释汇编称之为恰当教法的趣味，即『法趣』，意指对善法的喜好，或称法之乐趣。此义谓：即使抛弃生命，也不应妄行妄作。所谓『智慧者』，即有智慧、具足智识之人。所谓『敌人之非良善』，即敌对者性非善良。所谓『不伤害、不残害』，乃师言所载。又『不打击』义，乃经文因拼写差异改为『不打击』。

Daḷhīkammeti sātaccakiriyāyaṃ. Āṇattiyanti āṇāpane. Idhāpīti sāmaññaphalepi. Assāti sādhukasaddassa. ‘‘Suṇohi sādhukaṃ manasi karohī’’ti hi sādhukasaddena savanamanasikārānaṃ sātaccakiriyāpi tadāṇāpanampi jotitaṃ hoti. Āyācaneneva ca uyyojanasāmaññato āṇatti saṅgahitāti na sā visuṃ atthuddhāre vuttā. Āṇārahassa hi āṇatti , tadanarahassa āyācananti viseso. Sundarepīti sundaratthepi. Idāni yathāvuttena sādhukasaddassa atthattayena pakāsitaṃ visesaṃ dassetuṃ, tassa vā atthattayassa idha yogyataṃ vibhāvetuṃ ‘‘daḷhīkammatthena hī’’tiādi vuttaṃ. Suggahitaṃ gaṇhantoti suggahitaṃ katvā gaṇhanto. Sundaranti bhāvanapuṃsakaṃ. Bhaddakanti pasatthaṃ, ‘‘dhamma’’nti iminā sambandho. Sundaraṃ bhaddakanti vā savanānuggahaṇe pariyāyavacanaṃ.

『daḷhīka』一词，乃指恰当的称赞。『Āṇatti』意为告诫、叮咛。此处『idhā』标示乃普通果报之意。『assa』为正直诚实之语。即『善哉』，有听闻内观之意，具声闻与心念的告诫与叮咛之功用。由请托而引起之普遍结合，不乃单指善恶教义之支撑。『Āṇārha』指告诫君子，『āyācana』指请托，有其特殊性。『sundare』既指美丽，又指实际之美。今依教义本义昭示善哉一词的真正意义与特殊用法，详述其『以加重语气』等义。『suggahita』指善哉以接收、接受之功用。『sundara』则指修习之人。『bhadda』则代表善义，与『法』有关联。善哉与善义在听闻追随中构成同义重复。

Manasi karohīti ettha na ārammaṇapaṭipādanalakkhaṇo manasikāro, atha kho vīthipaṭipādanajavanapaṭipādanamanasikārapubbake citte ṭhapanalakkhaṇoti dassento ‘‘āvajja, samannāharā’’ti āha. Avikkhittacittoti yathāvuttamanasikāradvayapubbakāya cittapaṭipāṭiyā ekārammaṇe ṭhapanavasena anuddhatacitto hutvā. Nisāmehīti suṇāhi, anaggharatanamiva vā suvaṇṇamañjusāya dullabhadhammaratanaṃ citte paṭisāmehītipi attho . Tena vuttaṃ ‘‘citte karohī’’ti. Evaṃ padadvayassa paccekaṃ yojanāvasena atthaṃ dassetvā idāni paṭiyogīvasena dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha sotindriyavikkhepavāraṇaṃ savane niyojanavasena kiriyantarapaṭisedhanato, tena sotaṃ odahāti atthaṃ dasseti. Manindriyavikkhepavāraṇaṃ manasikārena daḷhīkammaniyojanena aññacintāpaṭisedhanato. Byañjanavipallāsaggāhavāraṇaṃ ‘‘sādhuka’’nti visesetvā vuttattā. Atthavipallāsaggāhavāraṇepi esa nayo.

『在心中作吧』，此非指心之用作或观想，而示意预先为思维之展开设立基础。有开端、有具备、恰当地示现心念所谓预备即『āvajja, samannāharā』之意。『未失心』即依教义预置两心相互贯通，使心不乱。『nisāmehi』有如黄金一般稀贵之义，指此法宝罕得，意谓宜藏于心中。故称『应于心中作』。由词性二重构造彰显意义，现犯逆境时曰『亚必察』等。于听闻中表示对心净之防护，用以抵制外境之障碍，谓耳根妨碍应乐闻浩法。心根障碍乃心所能调伏他念。依文献对『善哉』作相同说明，亦可推及对意境上的障碍等的说明。

Dhāraṇūpaparikkhādīsūti ettha ādi-saddena tulanatīraṇādike, diṭṭhiyā suppaṭivedhe ca saṅgaṇhāti. Yathādhippetamatthaṃ byañjeti pakāseti, sayametenāti vā byañjanaṃ, sabhāvanirutti, saha byañjanenāti sabyañjano, byañjanasampannoti attho. Sahappavatti hi ‘‘sampannatā samavāyatā vijjamānatā’’tiādinā anekavidhā, idha pana sampannatāyeva tadaññassa asambhavato, tasmā ‘‘saha byañjanenā’’ti nibbacanaṃ katvāpi ‘‘byañjanasampanno’’ti (dī. ni. ṭī. 1.189) attho ācariyena vuttoti daṭṭhabbaṃ, yathā taṃ ‘‘na kusalā akusalā, kusalapaṭipakkhā’’ti (dha. sa. 1) araṇīyato upagantabbato anudhātabbato attho, catupārisuddhisīlādi, saha atthenāti sāttho, vuttanayena atthasampannoti attho. Sādhukapadaṃ ekameva samānaṃ āvuttinayādivasena ubhayattha yojetabbaṃ. Kathanti āha ‘‘yasmā’’tiādi. Dhammo nāma tanti. Desanā nāma tassā manasā vavatthāpitāya tantiyā desanā. Attho nāma tantiyā attho. Paṭivedho nāma tantiyā, tantiatthassa ca yathābhūtāvabodho. Yasmā cete dhammadesanātthapaṭivedhā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā, alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Tena vuttaṃ ‘‘yasmā…pe… manasi karohī’’ti. Ettha ca paṭivedhassa dukkarabhāvato dhammatthānaṃ dukkhogāhatā, desanāñāṇassa dukkarabhāvato desanāya, uppādetumasakkuṇeyyatāya, tabbisayañāṇuppattiyā ca dukkarabhāvato paṭivedhassa dukkhogāhatā veditabbā. Yamettha vattabbaṃ, taṃ nidānavaṇṇanāyaṃ vuttameva.

『牢固诸相及考察』等，乃指以起始之语，比较与贯通诸法，以辩明对义。谓以下文所说，即明示相关义理。『释义』说明名词意涵，分为声、韵等种种，谓与之并存之含义。『共同存在』乃指诸元素相互伴随。此处谓完备，因无法独立成义，故而说明并举多义，以成为完备之义。师注引经文示范，谓如『不善与善，善法对应观照』等。如戒法四净业等，即连结于此义。『善哉』一词仅为同义述说之性质，应合于上下语法结构，彼此相应。『有因』谓教法、论说、意义之相依。『法』谓众多。『『说法』乃指法意明白。『意义』乃直达法义。『辩察』表明义义。『因缘』及『明智』皆指出，教义传达时，需要经历深入且艰难的思维和理解过程。此亦为成就经典意义之因。

‘‘Suṇāhi sādhuka’’nti ‘‘sādhukaṃ manasi karohī’’ti vadanto na kevalaṃ atthakkamato eva ayaṃ yojanā, atha kho saddakkamatopi ubhayattha sambandhattāti dasseti. ‘‘Sakkā mahārājā’’ti idhāpi ‘‘aññampi diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ…pe… paṇītatarañcā’’ti idamanuvattatīti āha ‘‘evaṃ paṭiññātaṃ sāmaññaphaladesana’’nti. Vitthārato bhāsananti atthameva daḷhaṃ karoti ‘‘desessāmīti saṃkhittadīpana’’ntiādinā. Hi-saddo cettha luttaniddiṭṭho. Idaṃ vuttaṃ hoti – desanaṃ nāma uddisanaṃ. Bhāsanaṃ nāma niddisanaṃ paribyattakathanaṃ. Tenāyamattho sambhavatīti yathāvuttamatthaṃ sagāthāvaggasaṃyutte vaṅgīsasutte (saṃ. ni. 1.214) gāthāpadena sādhetuṃ ‘‘tenāhā’’tiādi vuttaṃ.

『听好，善哉』乃『善哉于心作』的言说，不仅止于语法结构，更显示此合成语语义之密切联结。『国王可也』乃指当时统治者及他者能于此教法中，共得明净果报，表明此为普遍公布之一般成果。对法义之详细阐明乃是原则思想的坚固说明。『说法』是指出之物，『阐说』乃对言说之扩展说明。故《梵天问经》云：以歌颂形式为证言，述曰『如此乃大成故』。

Sāḷikāyiva nigghosoti sāḷikāya nigghoso viya, yathā sāḷikāya ālāpo madhuro kaṇṇasukho pemanīyo, evanti attho. Paṭibhānanti cetassa visesanaṃ liṅgabhedassapi visesanassa dissanato yathā ‘‘guṇo pamāṇa’’nti. Paṭibhānanti ca saddo vuccati paṭibhāti taṃtadākārena dissatīti katvā. Udīrayīti uccārayi, vuccati vā, kammagabbhañcetaṃ kiriyāpadaṃ. Iminā cetaṃ dīpeti – āyasmantaṃ dhammasenāpatiṃ thometukāmena desanābhāsanānaṃ visesaṃ dassentena pabhinnapaṭisambhidena āyasmatā vaṅgīsattherena ‘‘saṅkhittena, vitthārenā’’ti ca visesanaṃ kataṃ, tenāyamattho viññāyatīti.

如同八哥鸣叫，音声悦耳，声音柔美且令人喜爱，故比此义。『妙音』标示心识特性，兼具种类区别，如『质与量』者。『妙音』指声韵之质，听其声色。『发声』意为发出之动作，此乃行为词。用以昭示上座比库法军之长，以鼓励听众，结合显明之分、详述，其义精当，闻者可得理解。

Evaṃ vutteti ‘‘bhāsissāmī’’ti vutte. ‘‘Na kira bhagavā saṅkhepeneva desessati, atha kho vitthārenapi bhāsissatī’’ti hi taṃ padaṃ sutvāva ussāhajāto sañjātussāho, haṭṭhatuṭṭhoti attho. Ayamācariyassa adhippāyo. Apica ‘‘tena hi mahārāja suṇohi sādhukaṃ manasi karohi, bhāsissāmī’’ti vuttaṃ sabbampi uyyojanapaṭiññākaraṇappakāraṃ ussāhajananakāraṇaṃ sabbeneva ussāhasambhavato, tasmā evaṃ vutteti ‘‘suṇohi, sādhukaṃ manasi karohi, bhāsissāmī’’ti vutte sabbeheva tīhipi padehi ussāhajātoti attho daṭṭhabbo. Paccassosīti pati assosi bhagavato vacanasamanantarameva pacchā assosi, ‘‘sakkā pana bhante’’tiādinā vā pucchitvā puna ‘‘evaṃ bhante’’ti assosīti attho. Taṃ pana patissavanaṃ atthato sampaṭicchanamevāti āha ‘‘sampaṭicchi, paṭiggahesī’’ti. Teneva hi ‘‘iti attho’’ti avatvā ‘‘iti vuttaṃ hotī’’ti vuttaṃ.

如是说时，谓之“我将说”。闻此语者，即生起精进之心，生起已生的精进，意谓“世尊岂会仅以简略陈述，反而不详尽广说乎？”此为师长的权威所在。且“因此，尊大王啊，听好，要善摄心，我将说”的告诫，乃因全面的策应、应答、分析，促发精进，故以此语说明。故此，“听好，要善摄心，我将说”，三语均生起精进之意，此义不可不见。回闻者即当时闻世尊之说语后，即刻听闻，又询问“尊者，可得否？”再复答“然也，尊者”，此即义理。至于复闻，即觉悉其义，谓之“悉解受持”。正因如此，才以“是义也”为语，乃作“如是说已”的言辞。

§190

190. ‘‘Athassa bhagavā etadavocā’’ti vacanasambandhamattaṃ dassetvā ‘‘etaṃ avocā’’ti padaṃ vibhajitvā atthaṃ dassento ‘‘idānī’’tiādimāha. ‘‘Idhā’’ti iminā vuccamānaṃ adhikaraṇaṃ tathāgatassa uppattiṭṭhānabhūtaṃ lokamevādhippetanti dasseti ‘‘desopadese nipāto’’ti iminā. Desassa upadisanaṃ desopadeso, tasmiṃ. Yadi sabbattha desopadese, athāyamattho na vattabbo avuttepi labbhamānattāti codanāyāha ‘‘svāya’’ntiādi. Sāmaññabhūtaṃ idhasaddaṃ gaṇhitvā ‘‘svāya’’nti vuttaṃ, na tu yathāvisesitabbaṃ. Tathā hi vakkhati ‘‘katthaci padapūraṇamattamevā’’ti (dī. ni. aṭṭha. 1.190). Lokaṃ upādāya vuccati lokasaddena samānādhikaraṇabhāvato. Idha loketi ca jātikkhettaṃ, tatthāpi ayaṃ cakkavāḷo adhippeto. Sāsanamupādāya vuccati ‘‘samaṇo’’ti saddantarasannidhānato. Ayañhi catukaṅguttarapāḷi. Tattha paṭhamo samaṇoti sotāpanno. Dutiyo samaṇoti sakadāgāmī. Vuttañhetaṃ tattheva –

190. “时世尊说此”等，仅显示语意连贯，且分别称“此言已出”，说明义理称为“现在”等。此“此处”为所称，指当来者发生之处，乃表现世间所依。此乃“说语部分”的意思。若在任何地方讲说、皆属说明，因此不得任意曲解其义，故以“自性”等词为引。因此，归纳一般之说法，谓“自性”之语，而非区别论述。经中云“某处以词之充满解说”。（有关大品尼连经句）以“世”作缘说，即诸世间同归一处。此“世”含有生处之义，但又以此为所举例，是即统摄纲领。以教法为缘由，则称“沙门”，故云“沙门词”。此即中部四经之教学。其初，谓沙门即须陀洹果位者；其二，谓沙门即斯陀含果位者。依此而说明——

‘‘Katamo ca bhikkhave paṭhamo samaṇo? Idha bhikkhave bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hotī’’ti, (a. ni. 4.241) ‘‘katamo ca bhikkhave dutiyo samaṇo? Idha bhikkhave bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hotī’’ti (a. ni. 4.241) ca ādi.

“何等比库为初沙门？此中比库于三结尽除时成须陀洹果位。”（增支部第四篇第二百四十一经）“何等比库为次沙门？此中比库于三结断除，贪嗔痴未断时成斯陀含果位。”（增支部第四篇第二百四十一经）等等。

Okāsanti kañci padesamupādāya vuccati ‘‘tiṭṭhamānassā’’ti saddantarasannidhānato.

以某处为缘故而言，即为“现住者”一词，乃指近义词的临在。

Idheva tiṭṭhamānassāti imissaṃyeva indasālaguhāyaṃ patiṭṭhamānassa, devabhūtassa me satoti devabhāvena, devo hutvā vā bhūtassa samānassa. Meti anādarayoge sāmivacanaṃ. Puna meti kattutthe. Idañhi sakkapañhato udāhaṭaṃ.

此“现住者”者，指此处印度因陀罗树洞中现住者，以天身示现，有如同体。此乃亲近关系之近义说法。复次，此说明于针锋相对之处。此亦萨咖问答中所举例。【注】

Padapūraṇamattameva okāsāpadisanassāpi asambhavena atthantarassa abodhanato. Pubbe vuttaṃ tathāgatassa uppattiṭṭhānabhūtameva sandhāya ‘‘loka’’nti vuttaṃ. Purimaṃ uyyojanapaṭiññākaraṇavisaye ālapananti puna ‘‘mahārājā’’ti ālapati. ‘‘Araha’’nti ādayo saddā vitthāritāti yojanā. Atthato hi vitthāraṇaṃ saddamukheneva hotīti ubhayattha saddaggahaṇaṃ kataṃ. Yasmā pana ‘‘aparehipi aṭṭhahi kāraṇehi bhagavā tathāgato’’tiādinā (udā. aṭṭha. 18; itivu. aṭṭha. 38) tathāgata-saddo udānaṭṭhakathādīsu, ‘‘araha’’nti ādayo ca visuddhimaggaṭīkāyaṃ (visuddhi. ṭī. 1.130) aparehipi pakārehi vitthāritā ācariyena, tasmā tesu vuttanayenapi tesamattho veditabbo. Tathāgatassa sattanikāyantogadhatāya ‘‘idha pana sattaloko adhippeto’’ti vatvā tatthāyaṃ yasmiṃ sattanikāye, yasmiñca okāse uppajjati, taṃ dassetuṃ ‘‘sattaloke uppajjamānopi cā’’tiādi vuttaṃ. Na devaloke, na brahmaloketi ettha yaṃ vattabbaṃ, taṃ parato āgamissati.

以词满为度，即使为“现住者”之指称也不适用于无法达意的辞义。前已说世尊之起缘处真实存在，乃言“世间”。前文于教理策应内容中再说“尊大王”之语。以“阿拉汉”为句始，谓解了义的语句。义理上说明，阐释之词如口语般明了，故兼有成交意义。且因“世尊于其他八种事由亦如是广说”等，（语录、经论及注疏）“阿拉汉”一词亦由该师长以多种方式详解，是故当通过所说而知其义。又因如来贯通诸众生世间界说，故以“此为七重世界之主宰”论说。指具体此七重世界中其间领域所生者，正以此为依所，现出。说法为缘故，“沙门”词密切相关。此乃北部四部巴利文。其初谓沙门即须陀洹果位者；其二谓沙门即斯陀含果位者。此为所说义耳——

Tassāparenāti tassa nigamassa aparena, tato bahīti vuttaṃ hoti. Tatoti mahāsālato. Orato majjheti abbhantaraṃ majjhimapadeso. Evaṃ paricchinneti pañcanimittabaddhā sīmā viya pañcahi yathāvuttanimittehi paricchinne. Aḍḍhateyyayojanasateti paṇṇāsayojanehi ūnatiyojanasate. Ayañhi majjhimajanapado mudiṅgasaṇṭhāno, na samaparivaṭṭo, na ca samacaturasso, ujukena katthaci asītiyojano hoti, katthaci yojanasatiko, tathāpi cesa kuṭilaparicchedena miniyamāno pariyanta parikkhepato navayojanasatiko hoti. Tena vuttaṃ ‘‘navayojanasate’’ti. Asītimahātherāti yebhuyyavasena vuttaṃ sunāparantakassa puṇṇattherassāpi mahāsāvakesu pariyāpannattā. Sunāparantajanapado hi paccantavisayo. Tathā hi ‘‘candanamaṇḍalamāḷapaṭiggahaṇe bhagavā na tattha aruṇaṃ uṭṭhapetī’’ti majjhimāgama- (ma. ni. aṭṭha. 4.397) saṃyuttāgamaṭṭhakathāsu (saṃ. ni. aṭṭha. 3.4.88-89) vuttaṃ. Sārappattāti kulabhogissariyādivasena, sīlasārādivasena ca sārabhūtā. Brāhmaṇagahapatikātibrahmāyupokkharasātiādibrāhmaṇā ceva anāthapiṇḍikādigahapatikā ca.

其后，于彼出处又有别处，因而多所言说。『塔陀』者，谓广大宅邸。『欧拉多』意为居中；『马吉耶帝』意为内侧；『马吉希马帕德索』谓正中部位。如此割断划分犹如依五因缘所束缚的界限，犹如以五般所说的相状界限切割。所谓八十由旬者，即五十由旬减十由旬余三十由旬。此处所谓正中邦国，是指彼邦国之首都，非完全环绕，亦非完全方形，有时直线约三十由旬，有时约百由旬，但因有曲折环绕者，于边缘末端估算约九十由旬。故言『九由旬十由旬』。『八十长老』者，是以广泛流传于尊者孙阿难等众多长老中所言。『孙阿难邦国』为后方领域。正所谓「佛于檀香花环处，未曾升起红色火光」之语，记载于《中来经注》（见《杂藏经注》第三卷第四·八十八至八十九）。『沙拉帕塔』者，指为氏族主及其子孙，亦含戒德精进之意。婆罗门与居士、极高阶的梵天及其水池等婆罗门众多，包括给孤独长者等居士亦在其内。

Tatthāti majjhimapadese, tasmiṃyeva ‘‘uppajjatī’’ti vacane vā. Sujātāyāti evaṃnāmikāya paṭhamaṃ saraṇagamanikāya yasattheramātuyā. Catūsu panetesu vikappesu paṭhamo buddhabhāvāya āsannatarapaṭipattidassanavasena vutto. Āsannatarāya hi paṭipattiyā ṭhitopi ‘‘uppajjatī’’ti vuccati uppādassa ekantikattā, pageva paṭipattiyā matthake ṭhito. Dutiyo buddhabhāvāvahapabbajjato paṭṭhāya āsannamattapaṭipattidassanavasena, tatiyo buddhakaradhammapāripūrito paṭṭhāya buddhabhāvāya paṭipattidassanavasena. Na hi mahāsattānaṃ antimabhavūpapattito paṭṭhāya bodhisambhārasambharaṇaṃ nāma atthi buddhatthāya kālamāgamayamāneneva tattha patiṭṭhanato. Catuttho buddhabhāvakaradhammasamārambhato paṭṭhāya bodhiyā niyatabhāvadassanena. Bodhiyā hi niyatabhāvappattito pabhuti ‘‘buddho uppajjatī’’ti viññūhi vattuṃ sakkā uppādassa ekantikattā. Yathā pana ‘‘sandanti nadiyo’’ti sandanakiriyāya avicchedamupādāya vattamānappayogo , evaṃ uppādatthāya paṭipajjanakiriyāya avicchedamupādāya catūsupi vikappesu ‘‘uppajjati nāmā’’ti vuttaṃ, pavattāparatavattamānavacanañcetaṃ. Catubbidhañhi vattamānalakkhaṇaṃ saddasatthe pakāsitaṃ –

『塔次』即指正中部位，就在此处用“起者”一词。『苏迦陀』系指第一位皈依者，也即长老之母。四种变化中，首者指临近佛果位时，显示出实现之迹象与行为，乃临近实现之表现。所谓临近者，即指处于得果近边缘，专一于得果与实践之间。次者为由圣行所引发出家，达到临近完成修行之态。第三为修习菩提法门完备，对佛果有实践显现之体现。因众大圣者的最终成佛，更非由修习见成，而是由菩提积累之缘成就，迄今为止此法牢固存在。第四为修习菩提法门之初始，显现定成果之必然。定果得成后，智者言「佛起者」可称为起，因专于起果。犹如众江流汇合，因流动之力持续不断。由此可观四种变化中“起”之名称，是因历时流转、不绝。四种现象在流转中的特征，即表示现实存在法的五蕴不断流转。

‘‘Niccapavatti samīpo, pavattuparato tathā;

「常流永近，流转专注；流转专注，运行四种。」

Pavattāparato ceva, vattamāno catubbidho’’ti.

「常流永近，流转专注；流转专注，运行四种。」

Yasmā pana buddhānaṃ sāvakānaṃ viya na paṭipāṭiyā iddhividhañāṇādīni uppajjanti, saheva pana arahattamaggena sakalopi sabbaññutaññāṇādiguṇarāsi āgato nāma hoti, tasmā tesaṃ nipphattasabbakiccattā arahattaphalakkhaṇe uppanno nāmāti ekaṅguttaravaṇṇanāyaṃ (a. ni. aṭṭha. 1.1.170) vuttaṃ. Asati hi nipphattasabbakiccatte na tāvatā ‘‘uppanno’’ti vattumarahati. Sabbapaṭhamaṃ uppannabhāvanti catūsu vikappesu sabbapaṭhamaṃ ‘‘tathāgato sujātāya…pe… uppajjati nāmā’’ti vuttaṃ tathāgatassa uppannatāsaṅkhātaṃ atthibhāvaṃ. Tadeva sandhāya uppajjatīti vuttaṃ buddhabhāvāya āsannatarapaṭipattiyaṃ ṭhitasseva adhippetattā. Ayameva hi attho mukhyato uppajjatīti vattabbo. Tenāha ‘‘tathāgato…pe… attho’’ti.

因为佛及其弟子皆非依神通等奇特能力修行成就，而是因为与阿拉汉果相随的悉知悉见等智德全备，故谓成就。因如此，成就一切法全部之事，不能称“起者”。第一步成就此成就是在四种变化中的第一变化，即「如来于苏迦陀……起者」中所谓如来的显现成就。以此为根据谓为临近实现。此即应当称为“起者”的本旨。故有言：「如来……之意。」

Ettha ca ‘‘uppanno’’ti vutte atītakālavasena koci atthaṃ gaṇheyyāti tannivattanatthaṃ ‘‘uppanno hotī’’ti vuttaṃ. ‘‘Uppannā dhammā’’tiādīsu (dha. sa. tikamātikā 17) viya hi idha uppannasaddo paccuppannakāliko. Nanu ca arahattaphalasamaṅgīsaṅkhāto uppannoyeva tathāgato pavedanadesanādīni sādheti, atha kasmā yathāvutto arahattamaggapariyosāno uppajjamānoyeva tathāgato adhippeto. Na hi so pavedanadesanādīni sādheti madhupāyāsabhojanato yāva arahattamaggo, tāva tesaṃ kiccānamasādhanatoti? Na hevaṃ daṭṭhabbaṃ, buddhabhāvāya āsannatarapaṭipattiyaṃ ṭhitassa uppajjamānassa gahaṇeneva arahattaphalasamaṅgīsaṅkhātassa uppannassāpi gahitattā. Kāraṇaggahaṇeneva hi phalampi gahitaṃ tadavinābhāvittā. Iti pavedanadesanādisādhakassa arahattaphalasamaṅginopi tathāgatassa gahetabbattā neyyatthamidaṃ ‘‘uppajjatī’’ti vacanaṃ daṭṭhabbanti. Tathā hi aṅguttaraṭṭhakathāyaṃ (a. ni. aṭṭha. 1.1.170) uppajjamāno, uppajjati, uppannoti tīhi kālehi atthavibhajane ‘‘dīpaṅkarapādamūle laddhabyākaraṇato yāva anāgāmiphalā uppajjamāno nāma, arahattamaggakkhaṇe pana uppajjati nāma, arahattaphalakkhaṇe uppanno nāmā’’ti vuttaṃ. Ayamettha ācariyadhammapālattherassa mati. Yasmā pana ekaṅguttaraṭṭhakathāyaṃ ‘‘ekapuggalo bhikkhave loke uppajjamāno uppajjatī’’ti (a. ni. 1.170) suttapadavaṇṇanāyaṃ ‘‘imasmimpi sutte arahattaphalakkhaṇaṃyeva sandhāya uppajjatī’’ti vuttaṃ, ‘‘uppanno hotīti ayañhettha attho’’ti (a. ni. aṭṭha. 1.1.170) āgataṃ, tasmā idhāpi arahattaphalakkhaṇameva sandhāya uppajjatīti vuttanti dasseti ‘‘sabbapaṭhamaṃ uppannabhāvaṃ sandhāyā’’ti iminā. Tenāha ‘‘uppanno hotīti ayañhettha attho’’ti. Sabbapaṭhamaṃ uppannabhāvanti ca sabbaveneyyānaṃ paṭhamataraṃ arahattaphalavasena uppannabhāvanti attho. ‘‘Uppanno hotī’’ti ca iminā arahattaphalakkhaṇavasena atītakālaṃ dassetīti. Ayameva ca nayo aṅguttaraṭīkākārena ācariyasāriputtattherena adhippetoti.

这里所说的“起者”，意指过去时已成，就不应取其为当前之意；故有言“起成者”。“起成法”等词，在此指已起现于现时。诚然，如同阿拉汉果相所体现者，即当期已隶属其位，如来亦于其菩提道渐进中依时机被称为“起者”。其非指能教法、开示之时，断不能等同。因佛以其菩提道上临近而渐次生起，具足如阿拉汉果相故，亦须称“已起者”。由因缘与果报相承，果亦被把握，如水蜜食取依水蜜汁。故教法显现解说者，亦依次承认此义。并于《增支经注》中「既起、起、已起」三时分化，谓从得迪潘迦之足迹起，至阿拉汉果处称“起”，果成就时谓“已起”，此为佛音法师之见。又于《增支经注》中，经文释义云：「世尊于世间起时即起」，此为“起”之真义。又因《增支经注》中有“若一人于众生间成为起者即起”之说，此即指阿拉汉果相为依归，故论“已起”之义。第一步成就谓为阿拉汉果初显现，于一切如法者中首称“已起”者。言“已起者”，以此阿拉汉果相所显示过去时代。此理即为《增支经注》以此为说之主旨，由长老沙利佛师授受解释。

So bhagavāti yo so tathāgato ‘‘araha’’ntiādinā pakittitaguṇo, so bhagavā. Idāni vattabbaṃ imasaddena nidasseti vuccamānatthassa parāmasanato. Idaṃ vuttaṃ hoti – nayidaṃ mahājanassa sammukhamattaṃ sandhāya ‘‘imaṃ loka’’nti vuttaṃ, atha kho ‘‘sadevaka’’ntiādinā vakkhamānaṃ anavasesapariyādānaṃ sandhāyāti. ‘‘Saha devehi sadevaka’’ntiādinā yathāvākyaṃ padanibbacanaṃ vuttaṃ, yathāpadaṃ pana ‘‘sadevako’’tiādinā vattabbaṃ, ime ca tagguṇasaṃviññāṇabāhiratthasamāsā. Ettha hi avayavena viggaho, samudāyo samāsattho hoti lokāvayavena kataviggahena lokasamudāyassa yathārahaṃ labbhamānattā. Samavāyajotakasahasaddayoge hi ayameva samāso viññāyati. Devehīti ca pañcakāmāvacaradevehi, arūpāvacaradevehi vā. Brahmunāti rūpāvacarārūpāvacarabrahmunā, rūpāvacarabrahmunā eva vā, bahukattukādīnamiva nesaṃ siddhi. Pajātattāti yathāsakaṃ kammakilesehi pakārena nibbattakattā.

世尊如是说：凡称谓“如来”、“阿拉汉”等所具德性者，彼即是世尊。现今应当以此名称指示其所含义义，谓此名称由词义而生，非随意造作。此义语的说法乃针对大众，仅及“大众相见”之义，意指称呼“此世界”者，继之以“萨咖”等言，不含虚妄附会之义。称为“与天同侍”等语，乃依据文字本义来说明，言辞用法如实而正，应据实谈论。此等为真义、德业所产生之外延涵遮，涉及事理。于此，以分解各组成部分，论述缘起，则为诸界组成部分的综合，由各方界之分别划分所成，恰为世界之成就。乘二万灯火相续联结，方得这综合体此为名“综合体”。所谓天，是指五欲境界的诸天，包括无色界诸天。而所谓梵天，是指有色界及无色界的诸梵天，犹如种种多样的功德盛满成就。生起者，理当如实而言，是由各自业染因缘所生。

Evaṃ vacanatthato atthaṃ dassetvā vacanīyatthato dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Pañcakāmāvacaradevaggahaṇaṃ pārisesañāyena itaresaṃ padantarehi visuṃ gahitattā. Chaṭṭhakāmāvacaradevaggahaṇaṃ paccāsattiñāyena. Tattha hi māro jāto, tannivāsī ca. Yasmā cesa dāmarikarājaputto viya tattha vasitattā pākaṭo, tasmā santesupi aññesu vasavattimahārājādīsu pākaṭatarena teneva visesetvā vuttoti, ayañca nayo majjhimāgamaṭṭhakathāyaṃ (ma. ni. aṭṭha. 2.290) pakāsitova. Māraggahaṇena cettha taṃsambandhino devāpi gahitā okāsalokena saddhiṃ sattalokassa gahaṇato. Evañhi vasavattisattalokassa anavasesapariyādānaṃ hoti. Brahmakāyikādibrahmaggahaṇampi paccāsattiñāyena. Paccatthikapaccāmittasamaṇabrāhmaṇaggahaṇanti paccatthikā eva paccāmittā, teyeva samaṇabrāhmaṇā, tesaṃ gahaṇaṃ tathā, tena bāhirakasamaṇabrāhmaṇaggahaṇaṃ vuttaṃ, nidassanamattañcetaṃ apaccatthikapaccāmittānampi tesaṃ iminā gahaṇato. Samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇanti pana sāsanikasamaṇabrāhmaṇānaṃ gahaṇaṃ veditabbaṃ. Kāmaṃ ‘‘sadevaka’’ntiādivisesanānaṃ vaseneva sattavisayopi lokasaddo viññāyati samavāyatthavasena tulyayogavisayattā tesaṃ, ‘‘salomako sapakkhako’’tiādīsu pana vijjamānatthavasena atulyayogavisayepi ayaṃ samāso labbhatīti byabhicāradassanato abyabhicārenatthañāpakaṃ pajāgahaṇanti āha ‘‘pajāvacanena sattalokaggahaṇa’’nti, na pana lokasaddena sattalokassa aggahitattā evaṃ vuttaṃ. Tenāha ‘‘tīhi padehi okāsalokena saddhiṃ sattaloko’’ti. Sadevakādivacanena upapattidevānaṃ, sassamaṇabrāhmaṇīvacanena visuddhidevānañca gahitattā vuttaṃ ‘‘sadeva…pe… manussaggahaṇa’’nti. Tattha sammutidevā rājāno . Avasesamanussaggahaṇanti sammutidevehi, samaṇabrāhmaṇehi ca avasiṭṭhamanussānaṃ gahaṇaṃ. Etthāti etesu padesu. Tīhi padehīti sadevakasamārakasabrahmakapadehi. Dvīhīti sassamaṇabrāhmaṇīsadevamanussapadehi. Samāsapadatthesu sattalokassapi vuttanayena gahitattā ‘‘okāsalokena saddhiṃ sattaloko’’ti vuttaṃ.

如是从语义上以言说法义，继而为了使意义表达得更为完备，说出“如是”等词。五欲境界诸天的总持，乃因集聚诸因缘以表现，其余类中不同词项则有细微区别。六欲境界诸天则归于末后论述。其中魔王出生及居住于此，因其为邪魔之王，故此处为世间界之显著者。故即使诸天存在其它统治者，如诸大王等，仍以此处魔王不同凡俗而特别标示，此义亦在中部集注中已有阐发。魔的统治含有与此相关诸天之合持，因诸天共治善趣界。故此，善趣界的未加妄饰之涵盖，即是以此复合理义而言。梵界之层次继之，则有色界及无色界梵众，乃据观察证实，其成就如众多聚合之云霄般。所谓生起者，乃依业染烦恼等因缘而成立。

‘‘Aparo nayo’’tiādinā aparampi vacanīyatthamāha. Arūpinopi sattā attano āneñjavihārena viharanto ‘‘dibbantīti devā’’ti idaṃ nibbacanaṃ laddhumarahantīti āha ‘‘sadevakaggahaṇena arūpāvacaraloko gahito’’ti. Tenevāha bhagavā brahmajālādīsu ‘‘ākāsānañcāyatanūpagānaṃ devānaṃ sahabyata’’ntiādi, (a. ni. 3.197) arūpāvacarabhūto okāsaloko, sattaloko ca gahitoti attho. Evaṃ chakāmāvacaradevaloko, rūpī brahmalokoti etthāpi. Chakāmāvacaradevalokassa savisesaṃ māravase pavattanato vuttaṃ ‘‘samārakaggahaṇena chakāmāvacaradevaloko’’ti. So hi tassa dāmarikassa viya vasapavattanokāso. Rūpī brahmaloko gahito pārisesañāyena arūpībrahmalokassa visuṃ gahitattā. Catuparisavasenāti khattiyabrāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmasaṅkhātāsu aṭṭhasu parisāsu khattiyādicatuparisavaseneva tadaññāsaṃ sadevakādiggahaṇena gahitattā. Kathaṃ panettha catuparisavasena manussaloko gahitoti? ‘‘Sassamaṇabrāhmaṇi’’nti iminā samaṇaparisā, brāhmaṇaparisā ca gahitā, ‘‘sadevamanussa’’nti iminā khattiyaparisā, gahapatiparisā cāti. ‘‘Paja’’nti iminā pana imāyeva catasso parisā vuttā. Catuparisasaṅkhātaṃ pajanti hi idha attho.

又言“另一种理义”，表述不同的述说面。无色界天众因其自住于自身清净境界，名为“天人”，此乃如来世尊在《梵网经》等所言“诸空处天众之交互处”。此义意旨为无色界成就之天地及善趣界界众之统治。五欲境界诸天中，因魔王活动故名为“魔军之天”。此天如魔王居所一样显著。色界梵众则因包容原因，以更周密的观察而获悉。所谓四众会，是指武士、婆罗门、舍宅主及沙门，四种大王辖域，这四众群体正是五欲境界天、色界梵天及沙门婆罗门诸众的结合持。复有“人界众生”也隶属其中。此四众体合，便是“众会”的意义所在。

Aññathā gahetabbamāha ‘‘sammutidevehi vā saha manussaloko’’ti. Kathaṃ pana gahitoti? ‘‘Sassamaṇabrāhmaṇi’’nti iminā samaṇabrāhmaṇā gahitā, ‘‘sadevamanussa’’nti iminā sammutidevasaṅkhātā khattiyā, gahapatisuddasaṅkhātā ca avasesamanussāti. Ito pana aññesaṃ manussasattānamabhāvato ‘‘paja’’nti iminā eteyeva catūhi pakārehi ṭhitā manussasattā vuttā. Catukulappabhedaṃ pajanti hi idha attho. Evaṃ vikappadvayepi pajāgahaṇena catuparisādivasena manussānaññeva gahitattā idāni avasesasattepi saṅgahetvā dassetuṃ ‘‘avasesasabbasattaloko vā’’ti vuttaṃ. Etthāpi catuparisavasena gahitena manussalokena saha avasesasabbasattaloko gahito, sammutidevehi vā saha avasesasabbasattalokoti yojetabbaṃ. Nāgagaruḷādivasena ca avasesasabbasattaloko. Idaṃ vuttaṃ hoti – catuparisasahito avasesasuddanāgasupaṇṇanerayikādisattaloko, catukulappabhedamanussasahito vā avasesanāgasupaṇṇanerayikādisattaloko gahitoti.

又有另一种说法称：“与方便天或与人界共治一切众生。”何以得称“共治”？以为“沙门婆罗门”复合群体而成的会合，称之“沙门婆罗门会”；以“方便天所集之众大王”为称谓之天人会；以武士、舍宅主等属人类的称为“世间人会”。此四会所集众生，皆为世人众生之代表。又因其他种类之人类不存在，故一切众生归纳为此四会。以此差别拟定人数之分类，即为四会之义。由此分析可知，即使于相违领域，亦依此四会浸染区分同样人类众生。故以余众超人如龙、鸱迦处等汇集的众生界，也属此四会中异类人类众生的归属，从而得“一切众生界”的涵摄意义。

Ettāvatā bhāgaso lokaṃ gahetvā yojanaṃ dassetvā idāni tena tena visesena abhāgaso lokaṃ gahetvā yojanaṃ dassetuṃ ‘‘apicetthā’’tiādi vuttaṃ. Tattha ukkaṭṭhaparicchedatoti ukkaṃsagatiparicchedato, tabbijānanenāti vuttaṃ hoti. Paṭhamanayena hi pañcasu gatīsu devagatipariyāpannāva pañcakāmaguṇasamaṅgitāya, dīghāyukatāyāti evamādīhi visesehi seṭṭhā. Dutiyanayena pana arūpino dūrasamugghāṭitakilesadukkhatāya, santapaṇītaāneñjavihārasamaṅgitāya, ativiya dīghāyukatāyāti evamādīhi visesehi ativiya ukkaṭṭhā. Ācariyehi pana dutiyanayameva sandhāya vuttaṃ. Evaṃ paṭhamapadeneva padhānanayena sabbalokassa sacchikatabhāve siddhepi iminā kāraṇavisesena sesapadāni vuttānīti dasseti ‘‘tato yesa’’ntiādinā. Tatoti paṭhamapadato paraṃ āhāti sambandho. ‘‘Chakāmāvacarissaro’’ tiyeva vutte sakkādīnampi tassa ādhipaccaṃ siyāti āsaṅkānivattanatthaṃ ‘‘vasavattī’’ti vuttaṃ, tena sāhasikakaraṇena vasavattāpanameva tassādhipaccanti dasseti. So hi chaṭṭhadevalokepi anissaro tattha vasavattidevarājasseva issarattā. Tenāha bhagavā aṅguttarāgamavare aṭṭhanipāte dānānisaṃsasutte ‘‘tatra bhikkhave vasavattī devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā…pe… paranimmitavasavattī deve dasahi ṭhānehi adhigaṇhātī’’ti (a. ni. 8.36) vitthāro. Majjhimāgamaṭṭhakathāyampi vuttaṃ ‘‘tatra hi vasavattirājā rajjaṃ kāreti, māro pana ekasmiṃ padese attano parisāya issariyaṃ pavattento rajjapaccante dāmarikarājaputto viya vasatī’’ti (ma. ni. 1.60) ‘‘brahmā mahānubhāvo’’tiādi dasasahassiyaṃ mahābrahmuno vasena vadati. ‘‘Ukkaṭṭhaparicchedato’’ti hi heṭṭhā vuttameva. ‘‘Ekaṅguliyā’’tiādi ekadesena mahānubhāvatādassanaṃ. Anuttaranti seṭṭhaṃ navalokuttaraṃ. Puthūti bahukā, visuṃ bhūtā vā. Ukkaṭṭhaṭṭhānānanti ukkaṃsagatikānaṃ. Bhāvānukkamoti bhāvavasena paresamajjhāsayānurūpaṃ ‘‘sadevaka’’ntiādipadānaṃ anukkamo, bhāvavasena anusandhikkamo vā bhāvānukkamo, atthānañceva padānañca anusandhānapaṭipāṭīti attho, ayameva vā pāṭho tathāyeva samantapāsādikāyaṃ (pārā. aṭṭha. verañjakaṇḍavaṇṇanā 1) diṭṭhattā, ācariyasāriputtattherena (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanā) ca vaṇṇitattā. ‘‘Vibhāvanānukkamo’’tipi pāṭho dissati, so pana tesu adiṭṭhattā na sundaro.

至此，诸经论多将世界以距离（由一定游方单位计量）差别分别标明。现在又分别以不同性质之特征，重述世界范围，谓其因距离大约之别异：从粗重不净转变之处，世界显现为粗大展开空间，谓之“粗大阶段”；由各级长寿及调适清净境界因缘联结，形成特异长久等特征，谓为“特异展开”；经导师集体论述，依次明白指出此世界各别定性特徵。原先之主要论述范围涵盖一切大众所共认识，可推本末层次，故谓此理义“通达”或“相递而成”，即相干联贯之意。举例说，从“诸天...”等众多天众开始，即至“长寿王”等主宰，一切理义皆依此悉显。所谓“粗大展开”者，即由大成就者所示范之伟大神通之遍布，言及“最无上”者，谓最高无线之境界；“多广布”即体现在广阔无空之意，及诸水平分界跨越。此理义由大师、长老注解记载参习而得，故其卓然无疑。又所谓“方便天”作为最高诸天之主，常为梵天、众生主及诸天众所尊崇，具无上权威。因此称之为“主宰”，并由大经载记其事迹详述。

Idāni porāṇakānaṃ saṃvaṇṇanānayaṃ dassetuṃ ‘‘porāṇā panāhū’’tiādi vuttaṃ. Tattha aññapadena niravasesasattalokassa gahitattā sabbattha avasesalokanti anavasesapariyādānaṃ vuttaṃ. Tenāha ‘‘tibhavūpage satte’’ti, tedhātukasaṅkhāte tayo bhave upagatasatteti attho. Tīhākārehīti devamārabrahmasahitatāsaṅkhātehi tīhi ākārehi. Tīsu padesūti ‘‘sadevaka’’ntiādīsu tīsu padesu. Pakkhipitvāti atthavasena saṅgahetvā. Teyeva tibhavūpage satte ‘‘sassamaṇabrāhmaṇiṃ, sadevamanussa’’nti padadvaye pakkhipatīti ñāpetuṃ ‘‘punā’’ti vuttaṃ. Tena tenākārenāti sadevakattādinā, sassamaṇabrāhmaṇībhāvādinā ca tena tena pakārena. ‘‘Tibhavūpage satte’’ti vatvā ‘‘tedhātukamevā’’ti vadantā okāsalokena saddhiṃ sattaloko gahitoti dassenti. Tedhātukameva pariyādinnanti porāṇā panāhūti yojanā.

今当以先人论述为依归，详说其分别。谓先贤所称者，乃以三种状态集结，涵盖诸天、魔、梵各类众生，分三境现现于不同场所。三境即三种处所。此谓将其聚合，称为三境界众生。又三境界众生以“沙门婆罗门”、“天人”和“世间人”三词合称，表示其交融归类。此称谓复见于旧经典中。诸先贤所述，乃指不虚妄的世界含义。故论述以三境众生聚合称谓，承接旧释义，显明世界之广博与内在关系。

Sāmanti attanā. Aññatthāpohanena, antogadhāvadhāraṇena vā tappaṭisedhanamāha ‘‘aparaneyyo hutvā’’ti, aparehi anabhijānāpetabbo hutvāti attho. Abhiññāti ya-kāralopaniddeso yathā ‘‘paṭisaṅkhā yoniso’’ti (ma. ni. 1.23, 422; 2.24; 3.75; saṃ. ni. 4.120; a. ni. 6.58; mahāni. 206) vuttaṃ ‘‘abhiññāyā’’ti. Abhisaddena na visesanamattaṃ jotitaṃ, atha kho visesanamukhena karaṇampīti dasseti ‘‘adhikena ñāṇenā’’ti iminā. Anumānādipaṭikkhepoti ettha ādisaddena upamānaatthāpattisaddantarasannidhānasampayogavippayogasahacaraṇādinā kāraṇalesamattena pavedanaṃ saṅgaṇhāti ekappamāṇattā. Sabbattha appaṭihatañāṇacāratāya hi sabbadhammapaccakkhā buddhā bhagavanto. Bodheti viññāpetīti saddato atthavacanaṃ. Pakāsetīti adhippāyato. Evaṃ sabbattha vivecitabbo.

“以自身平息”为义。或凭他义的曲解，或凭内在的遮蔽，或凭反对愚昧而提出的反驳，谓“因已不犯故”，意谓不应使他人陷入无明或迷惑。所谓“阿毗耆那”，是指直接了知的智慧，譬如“善思维反观内省”（参见《中部》1.23,422；2.24；3.75；《增支部》4.120；《增支部》6.58；《大念处经》206）中所说为“阿毗耆那”。“阿毗三耆那”不是凭信心等未定之理发光，而是凭更直接的了解而作业，故示为“以更高智慧”为义。在此，因凭从比附推理等起点，涵盖相似用法及对立用法并存，包括依因缘等多种因果分析，故以测量或程度之意来推量其义。佛陀在一切法中皆无所遮断而了知之，由此而成为现前调伏（萨摩尼耶）者。所谓“觉知”（菩提）即是表示义意的词语，“显明”是加持之意。由此可见，应在一切因缘法中分辨诸理义。

Anuttaraṃ vivekasukhanti phalasamāpattisukhaṃ. Hitvāpīti pi-saddaggahaṇaṃ phalasamāpattiyā antarā ṭhitikāpi kadāci bhagavato desanā hotīti katvā kataṃ. Bhagavā hi dhammaṃ desento yasmiṃ khaṇe parisā sādhukāraṃ vā deti, yathāsutaṃ vā dhammaṃ paccavekkhati, taṃ khaṇampi pubbābhogena paricchinditvā phalasamāpattiṃ samāpajjati, yathāparicchedañca samāpattito vuṭṭhāya pubbe ṭhitaṭṭhānato paṭṭhāya dhammaṃ desetīti aṭṭhakathāsu (ma. ni. aṭṭha. 2.387) vuttovāyamattho. Appaṃ vā bahuṃ vā desentoti ugghaṭitaññussa vasena appaṃ vā vipañcitaññussa, neyyassa ca vasena bahuṃ vā desento. Kathaṃ desetīti āha ‘‘ādimhipī’’tiādi. Dhammassa kalyāṇatā niyyānikatāya, niyyānikatā ca sabbaso anavajjabhāvenevāti vuttaṃ ‘‘anavajjameva katvā’’ti. Desanāyāti pariyattidhammassa desakāyattena hi āṇādividhinā atisajjanaṃ pabodhanaṃ desanāti pariyattidhammo vuccati. Kiñcāpi avayavavinimutto samudāyo nāma paramatthato koci natthi, yesu pana avayavesu samudāyarūpena avekkhitesu gāthādisamaññā, taṃ tato bhinnaṃ viya katvā saṃsāmivohāramāropetvā dassento ‘‘atthi desanāya ādimajjhapariyosāna’’nti āha. Sāsanassāti paṭipattidhammassa. Sāsitabbapuggalagatena hi yathāparādhādinā sāsitabbabhāvena anusāsanaṃ, tadaṅgavinayādivasena vinayananti katvā paṭipattidhammo ‘‘sāsana’’nti vuccati. Atthi sāsanassa ādimajjhapariyosānanti sambandho. Catuppadikāyapīti ettha pi-saddo sambhāvane, tena evaṃ appakatarāyapi ādimajjhapariyosānesu kalyāṇatā, pageva bahutarāyāti sambhāveti. Padañcettha gāthāya catutthaṃso, yaṃ ‘‘pādo’’tipi vuccati, eteneva tipādikachapādikāsupi yathāsambhavaṃ vibhāgaṃ dasseti. Evaṃ suttāvayave kalyāṇattayaṃ dassetvā sakalepi sutte dassetuṃ ‘‘ekānusandhikassā’’tiādi vuttaṃ. Tattha nātibahuvibhāgaṃ yathānusandhinā ekānusandhikaṃ sandhāya ‘‘ekānusandhikassā’’ti āha. Itarasmiṃ pana teneva dhammavibhāgena ādimajjhapariyosānā labbhantīti ‘‘anekānusandhikassā’’tiādi vuttaṃ. Nidānanti ānandattherena ṭhapitaṃ kāladesadesakaparisādiapadisanalakkhaṇaṃ nidānaganthaṃ. Idamavocāti nigamanaṃ upalakkhaṇameva ‘‘iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti nigamanassapi gahetabbato. Saṅgītikārakehi ṭhapitānipi hi nidānanigamanāni satthu desanāya anuvidhānato tadantogadhānevāti veditabbaṃ. Ante anusandhīti sabbapacchimo anusandhi.

所谓无上寂静乐，是指果位圆满的清凉快乐。所谓“放弃”，是指以最简明的方式于果位圆满中立稳，且某一时刻佛陀之教法便会彰显此意。即佛陀在教法中，于某时刻使会众获得善根，或回溯前世所闻教法，将其细分剖析，尽断前法，继而证入果乐；如同经中所说，于定为起点至出离的前后立处皆能如法而立（见《中部注疏》2.387）。说法或多或少，乃缘听者的觉受强弱及认识程度不同。如何说法，佛陀言是“自始自终”等语。法之善巧引导而达至安立，且完全不含玷污之意，故谓“专为纯净而作”。所谓“说法”即依据训诂法的教法内容，由教法整体之结构起见，称之为“说法”。即使各部分解脱之道本质上无分解，但分部分别虽形同，一般教说中亦根据不同文法部份而分别说明“自始自终”与“多始多终”；如《长老阿难经》所述“总结与结尾”为终义。所谓“缘起”，为长老阿难所编定，名为《缘起结经》，于时空地理等标注经过完备。此言为结语的标识，表示“以上所说，依之而讲”。圣者之教法，乃由依教和阐释彼教之先师等集合而成。因此，结语也是诠释师对佛陀教法之概括和督促。最后所说的“深入探讨”为全文末尾的总结环节。

‘‘Sīlasamādhivipassanā’’tiādinā sāsanassa idha paṭipattidhammataṃ vibhāveti. Vinayaṭṭhakathāyaṃ pana ‘‘sāsanadhammo’’ti vuttattā –

此处以“戒定慧”三学分解教法中的行为规约、禅定及观智等诸法，分析其教法性质。依《律藏注疏》称之为“教法义”——

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

“一切恶行不作，转向善行，清净心意成就，此即诸佛教法。”

Sacittapariyodapanaṃ, etaṃ buddhāna sāsana’’nti. (dī. ni. 2.90; dha. pa. 183; netti. 30, 50, 116, 124);

「净化自心，此乃诸佛之教。」（参见《长部》2.90；《法句》183；《导论》30, 50, 116, 124）

Evaṃ vuttassa satthusāsanassa pakāsako pariyattidhammo eva sīlādiatthavasena kalyāṇattayavibhāvane vutto. Idha pana paṭipattiyeva. Tena vakkhati ‘‘idha desanāya ādimajjhapariyosānaṃ adhippeta’’nti. Sīlasamādhivipassanā ādi nāma sāsanasampattibhūtānaṃ uttarimanussadhammānaṃ mūlabhāvato. Kusalānaṃ dhammānanti anavajjadhammānaṃ. Diṭṭhīti vipassanā, avinābhāvato panettha samādhiggahaṇaṃ. Mahāvaggasaṃyutte bāhiyasuttapadamidaṃ (saṃ. ni. 5.381). Kāmaṃ sutte ariyamaggassa antadvayavigamena tesaṃ majjhimapaṭipadābhāvo vutto, majjhimabhāvasāmaññato pana sammāpaṭipattiyā ārambhanipphattīnaṃ majjhimabhāvassāpi sādhakabhāve yuttanti āha ‘‘atthi bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhāti evaṃ vutto ariyamaggo majjhaṃ nāmā’’ti, sīlasamādhivipassanāsaṅkhātānaṃ ārambhānaṃ, phalanibbānasaṅkhātānañca nipphattīnaṃ vemajjhabhāvato ariyamaggo majjhaṃ nāmāti adhippāyo. Saupādisesanibbānadhātuvasena phalaṃ pariyosānaṃ nāma, anupādisesanibbānadhātuvasena pana nibbānaṃ. Sāsanapariyosānā hi nibbānadhātu. Maggassa nipphatti phalavasena, nibbānasacchikiriyāya ca hoti tato paraṃ kattabbābhāvatoti vā evaṃ vuttaṃ. Idāni tesaṃ dvinnampi sāsanassa pariyosānataṃ āgamena sādhetuṃ ‘‘etadatthaṃ ida’’ntiādimāha. Etadeva phalaṃ attho yassāti etadatthaṃ. Brāhmaṇāti piṅgalakocchabrāhmaṇaṃ bhagavā ālapati. Idañhi majjhimāgame mūlapaṇṇāsake cūḷasāropamasutta (ma. ni. 1.312 ādayo) padaṃ. Etadeva phalaṃ sāraṃ yassāti etaṃsāraṃ niggahitāgamena. Tathā etaṃpariyosānaṃ. Nibbānogadhanti nibbānantogadhaṃ. Āvuso visākhāti dhammadinnāya theriyā visākhagahapatimālapanaṃ. Idañhi cūḷavedallasutte (ma. ni. 1.460 ādayo) ‘‘sātthaṃ sabyañjana’’ntiādisaddantarasannidhānato ‘‘idha desanāya ādimajjhapariyosānaṃ adhippeta’’nti vuttaṃ.

如此所说的佛陀教法，乃以教法文义为本，以戒法等表述善德之理理加以说明。就修行法而言，讲说“在此语境内，依次序演说自始自终”。所谓戒定慧等正法，是诸佛教法成就的基础而又是超越凡俗之根本。所谓善法，即是无玷法。所谓见，谓为观智，而此处观智又非断灭，是为禅定之取持。于《大部相应部》中外道语录有此意（见《增支部注疏》5.381）。譬如《法句经》中说，欲乐离两极对立而得其中正道，缺少其中正道则难达解脱正趣，故正道即名中道。须菩提等长老于正觉者传授中的此义，即谓此中道为究竟之途。故此戒定慧三学开始与灭果，因其中正道之性质，名为“中道圣法”，此言即佛陀正觉觉知。戒定慧诸法为入门，涅槃为最终果，因而此中道是涅槃之法门，是解脱之本。此法门从带余涅槃的果位为成熟，净无余涅槃为终极，故佛陀教法多次强调解脱涅槃为归宿。今为二者教法终要，开示此意。此即“此义”。梵师“比葛罗摩那”而言，佛陀于《小相应经》（《中部》一三一二起文）中有同义述说。此谓“法果”为教义核心，此核心为归依。涅槃聪解即涅槃之极义。维萨卡长老为护持佛法的居士首领记此说。又见《小摩诃般若经》（《中部》一四六〇起文）中说，由于意境通达，以“此语境内依次顺序演说自始自终”为指示而称之。

Evaṃ saddapabandhavasena desanāya kalyāṇattayavibhāgaṃ dassetvā tadatthavasenapi dassento ‘‘bhagavā hī’’tiādimāha. Atthatopi hi tassādhippetabhāvaṃ hi-saddena samattheti. Tathā samatthanamukhena ca atthavasena kalyāṇattayavibhāgaṃ dassetīti. Atthato panetaṃ dassento yo tasmiṃ tasmiṃ atthe katavidhi saddapabandho gāthāsuttavasena vavatthito pariyattidhammoyeva idha desanāti vutto, tassa cattho visesato sīlādi evāti āha ‘‘ādimhi sīla’’ntiādi. Visesakathanañhetaṃ. Sāmaññato pana sīlaggahaṇena sasambhārasīlaṃ gahitaṃ, tathā maggaggahaṇena sasambhāramaggoti atthattayavasena anavasesato pariyattiatthaṃ pariyādāya tiṭṭhati. Itarathā hi kalyāṇattayavibhāgo asabbasādhāraṇo siyā. Ettha ca sīlamūlakattā sāsanassa sīlena ādikalyāṇatā vuttā, sāsanasampattiyā vemajjhabhāvato maggena majjhekalyāṇatā. Nibbānādhigamato uttari karaṇīyābhāvato nibbānena pariyosānakalyāṇatā. Tenāti sīlādidassanena. Atthavasena hi idha desanāya ādikalyāṇādibhāvo vutto. ‘‘Tasmā’’tiādi yathāvuttānusārena sotūnamanusāsanīdassanaṃ.

如是用语音声联系，为宣说善法的分类，示现善法的区别；同时又以其义分别显示，称曰『世尊是吝啬的』等。这里所说的『吝啬』，其义即是那指定的意义，由吝啬一词正确表达。如此以正确的用法及其意义示现善法的不同类别。这里，更具体地说，即依所说的意义，阐明在每种意义上，如何按语音联系并以经文和颂句方式加以解释，正如此处所言，此为宣说。其第四，特别是从戒律等方面说明，故称为『初始戒律』等。此为区别说明。一般而言，以持戒总摄为基础，戒为起始的善法，称为戒的善法；以道的实现为中心，称道的善法；由于对涅槃生起的缺乏，称涅槃为果的善法。因此，善法的显现即由戒等开始。依此义即此处所说的开端善法等。又说：『因此』，依此所说，耳根所取，依止于教导如实示现。

Esāti yathāvuttākārena kathanā. Kathikasaṇṭhitīti dhammakathikassa saṇṭhānaṃ kathanavasena samavaṭṭhānaṃ.

『此说』者，依照所述方法进行说明。『说者集合』，意指以讲道者的组织形式作说明，环环相扣，环环相续。

Vaṇṇanā atthavivaraṇā, pasaṃsanā vā. Na so sātthaṃ deseti niyyānatthavirahato tassā desanāya. Tasmāti catusatipaṭṭhānādiniyyānatthadesanato. Ekabyañjanādiyuttāti sithiladhanitādibhedesu dasasu byañjanesu ekappakāreneva, dvippakāreneva vā byañjanena yuttā damiḷabhāsā viya. Sabbaniroṭṭhabyañjanāti vivaṭakaraṇatāya oṭṭhe aphusāpetvā uccāretabbato sabbathā oṭṭhaphusanarahitavimuttabyañjanā kirātabhāsā viya. Sabbavissaṭṭhabyañjanāti sabbasseva vissajjanīyayuttatāya sabbathā vissaggabyañjanā savarabhāsā viya. Sabbaniggahitabyañjanāti sabbasseva sānusāratāya sabbathā bindusahitabyañjanā pārasikādimilakkhubhāsā viya. Evaṃ ‘‘damiḷakirātasavaramilakkhūnaṃ bhāsā viyā’’ti idaṃ paccekaṃ yojetabbaṃ. Milakkhūti ca pārasikādayo. Sabbāpesā byañjanekadesavaseneva pavattiyā aparipuṇṇabyañjanāti vuttaṃ ‘‘byañjanapāripūriyā abhāvato abyañjanā nāmā’’ti.

『文字释义』为意义的展开，也可为称扬赞叹。释义并非为偏离主要教义而作空谈，故此称为不偏离主要意义之释义。所谓不偏离主要意义的释义，是如四念处等经义的说明。至于语音成份的结合，如同僧伽罗语及达米尔语等，在宽松的辅音组合区分中，诸如十种辅音的单一结合或两辅音一结合的方式。所谓全面发音辅音，即明辨阴阳辅音，须全然发声且无阻断的辅音，如稀有语音。所谓完全扩展辅音，即完全开放且发音放送的辅音，如省音已脱落的语言。所谓完全黏着辅音，即音节相续紧密，辅音连结不分离，例如巴利语等。如此说明『如达米尔语中兼有稀有辅音、全发音辅音、放声辅音』者，是为特别标示。所谓稀有辅音，即诸如巴利语中某些外来辅音。所有辅音依各个种类结合而非完整融合者，称为『辅音未能完全结合所以非辅音』。

Ṭhānakaraṇāni sithilāni katvā uccāretabbamakkharaṃ pañcasu vaggesu paṭhamatatiyaṃ sithilaṃ. Tāni asithilāni katvā uccāretabbamakkharaṃ tesveva dutiyacatutthaṃ dhanitaṃ. Dvimattakālamakkharaṃ dīghaṃ. Ekamattakālaṃ rassaṃ.

作音环节松弛后，在五组中，第一组第二音为松软发音。若不作松软发音时，则在第二、第四、第三组为重音。双音节长，应读作较长音。单音节短，应读作轻声。

Pamāṇaṃ ekamattassa, nimīsumīsato’ bravuṃ;

音长标准为单音节。此如所述。

Aṅguliphoṭakālassa, pamāṇenāpi abravuṃ.

以指关节测音长，亦言音长标准。

Saññogaparaṃ, dīghañca garukaṃ. Asaṃyogaparaṃ rassaṃ lahukaṃ. Ṭhānakaraṇāni niggahetvā avivaṭena mukhena uccāretabbaṃ niggahitaṃ. Parapadena sambajjhitvā uccāretabbaṃ sambandhaṃ. Tathā asambajjhitabbaṃ vavatthitaṃ. Ṭhānakaraṇāni vissaṭṭhāni katvā vivaṭena mukhena uccāretabbaṃ vimuttaṃ.Dasadhātiādīsu evaṃ sithilādivasena byañjanabuddhisaṅkhātassa akkharuppādakacittassa dasahi pakārehi byañjanānaṃ pabhedoti attho. Sabbāni hi akkharāni cittasamuṭṭhānāni, yathādhippetatthassa ca byañjanato pakāsanato byañjanānīti, byañjanabuddhiyā vā karaṇabhūtāya byañjanānaṃ dasadhā pabhedotipi yujjati.

「联结」为更高级且沉重之意。「分离」则相反，意轻易。诸构词成分须先整体结合，于非断连的发声口中发出称为已合词。若以他义加成则为相关，若不加则为非相关，皆有所阐述。诸构词成分须分开分截，在断开之发声口中发出称为自由。关于十界诸层，同理，以松散等相对称号，针对心中由字音所化之十种音节差别进行划分。其义谓诸音节均为心生，且依所依事明示其音节，故以音节之心，或作为作用而成之音节，区别为十种形式。

Amakkhetvāti amilecchetvā avināsetvā, ahāpetvāti attho. Tadatthamāha ‘‘paripuṇṇabyañjanameva katvā’’ti, yamatthaṃ bhagavā ñāpetuṃ ekagāthaṃ, ekavākyampi deseti, tamatthaṃ parimaṇḍalapadabyañjanāya eva desanāya desetīti vuttaṃ hoti. Tasmāti paripuṇṇabyañjanadhammadesanato . Kevalasaddo idha anavasesavācako. Na avomissatādivācakoti āha ‘‘sakalādhivacana’’nti. Paripuṇṇanti sabbaso puṇṇaṃ. Taṃ panatthato ūnādhikanisedhananti vuttaṃ ‘‘anūnādhikavacana’’nti. Tattha yadatthaṃ desito, tassa sādhakattā anūnatā veditabbā, tabbidhurassa pana asādhakattā anadhikatā. Upanetabbassa vā vodānatthassa avuttassa abhāvato anūnatā, apanetabbassa saṃkilesatthassa vuttassa abhāvato anadhikatā. Sakalanti sabbabhāgavantaṃ. Paripuṇṇanti sabbaso puṇṇameva. Tenāha ‘‘ekadesenāpi aparipuṇṇā natthī’’ti. Aparisuddhā desanā hoti taṇhāya saṃkiliṭṭhattā. Lokehi taṇhāya āmasitabbato lokāmisā, cīvarādayo paccayā, tesu agadhitacittatāya lokāmisanirapekkho. Hitapharaṇenāti hitato pharaṇena hitūpasaṃhārena visesanabhūtena. Mettābhāvanāya karaṇabhūtāya muduhadayo. Ullumpanasabhāvasaṇṭhitenāti sakalasaṃkilesato, vaṭṭadukkhato ca uddharaṇākārasaṇṭhitena, kāruññādhippāyenāti vuttaṃ hoti.

「未合」意指连接不全、不损坏与未消逝之意。「未加」为此义。对此，经典谓「以完成之音节为所作」，为令世尊得知义故，以一偈一句宣说，总而言之，仅就声环文字之音节所作即是说法。因故以完成音节之性质为所论。在此，仅语音无余，非含义用语，故号曰「全音语」。非谬语等其意故谓「全称语」。「完成」即完全充足之义。对此，称为轻重不定语，谓之「不轻不重语」。实际所说者，应知其成立之程度为轻，未成立者则为重。已引申则指未确立之轻，不已引申则为重。应引而未引为轻，以表示不满之义；不应引而已引则为重，说明不成熟之状。全称者即全体部分具足。故言「一次仅言不全」，此谓不纯洁之说法，即因贪爱沾污。世间因贪爱生厌恶，衣服等为其因缘，无守净心以至无视众生之苦。以利益为归依，基于利益之特殊尊重而具足。修习慈心者温柔善良。所谓排除烦恼，断除烦恼并解除轮回之苦，名为慈悲明悦之功德。

‘‘Ito paṭṭhāya dassāmi, evañca dassāmī’’ti samādātabbaṭṭhena dānaṃ vataṃ. Paṇḍitapaññattatāya seṭṭhaṭṭhena brahmaṃ, brahmānaṃ vā seṭṭhānaṃ cariyanti dānameva brahmacariyaṃ. Macchariyalobhādiniggahaṇena samāciṇṇattā dānameva suciṇṇaṃ. Iddhīti deviddhi. Jutīti pabhā, ānubhāvo vā. Balavīriyūpapattīti mahatā balena, vīriyena ca samannāgamo. Nāgāti varuṇanāgarājānaṃ vidhurapaṇḍitassa ālapanaṃ.

此后，予以示现，亦当如此示现，此即以所应了解之赠予为准则。因智者智慧与德行，最为优异者奉行布施；乃至梵、梵天亦奉行布施以为修学道业。因贪求饮食之过失，断绝恶行，以行布施为净。神通有两种；光明为快速，亦有感应之现象。以强大之力及精进而成就。众生中名为龙者，即水神之王者，于智者前言说此理。

Dānapatīti dānasāmino. Opānabhūtanti udakatitthamiva bhūtaṃ.

布施者即布施之朋友。水神即水之本源，如河流之妙。

Dhīrāti so vidhurapaṇḍitamālapati.

「智者」指此处具智慧与资深之作者。

Madhussavoti madhurasasandanaṃ. Puññanti puññaphalaṃ, kāraṇavohārena vuttaṃ. Brahmaṃ, brahmānaṃ vā cariyanti brahmacariyaṃ, veyyāvaccaṃ. Esa nayo sesesupi.

「甜味」意指醇厚甘美之味。「功德」谓善果，以因果理说明。梵与梵天行持梵行，及出家人亦是此理。此为结句，涵盖其余义理。

Tittiriyanti tittirasakuṇarājena bhāsitaṃ.

『鹧鸪』者，乃鹧鸪鸟王所说之语也。

Aññatra tāhīti paradārabhūtāhi vajjetvā. Amhanti amhākaṃ.

除非以其为“他人之物”，即他所占有的外物，方可称呼为“他物”。称呼“他物”的是“它们”，非“我们”所有。

Tapassī , lūkho, jegucchī, pavivittoti catubbidhassa dukkarassa katattā caturaṅgasamannāgataṃ. Sudanti nipātamattaṃ. Lomahaṃsanasuttaṃ majjhimāgame mūlapaṇṇāsake, ‘‘mahāsīhanādasutta’’ntipi (ma. ni. 1.146) taṃ vadanti.

“苦行者”、“隐士”、“禁欲者”和“远离俗世者”此四种艰难的苦行角色，具备四种相：悲愤、丧志、隐匿、隐退。这些是“鸦毛雁毛经”中段，中部集五十经的根本之处，也被称作“大狮子吼经”。

Iddhanti samiddhaṃ. Phītanti phullitaṃ. Vitthārikanti vitthārabhūtaṃ. Bāhujaññanti bahūhi janehi niyyānikabhāvena ñātaṃ. Puthubhūtanti bahubhūtaṃ. Yāva devamanussehīti ettha devalokato yāva manussalokā supakāsitanti adhippāyavasena pāsādikasuttaṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.170) vuttaṃ, yāva devā ca manussā cāti attho. Tasmāti yasmā sikkhattayasaṅgahaṃ sakalasāsanaṃ idha ‘‘brahmacariya’’nti adhippetaṃ, tasmā. ‘‘Brahmacariya’’nti iminā samānādhikaraṇāni sabbapadāni yojetvā atthaṃ dassento ‘‘so dhammaṃ desetī’’tiādimāha. ‘‘Evaṃ desento cā’’ti hi iminā brahmacariyasaddena dhammasaddādīnaṃ samānatthataṃ dasseti, ‘‘dhammaṃ desetī’’ti vatvāpi ‘‘brahmacariyaṃ pakāsetī’’ti vacanaṃ sarūpato atthappakāsanatthanti ca vibhāveti.

“能力展现者”意指发明之物；“欢喜者”意指盛满之物；“阐释者”是阐明、显现；“多闻者”是被众人广泛知晓的；“广泛存在者”指多方显现。所称“天上人间”即指自天界到人间皆被广泛弘扬，正如注解中所说的《庄严庄严经》。因此，因在人间修学而涵盖整个教法，故以“梵行”为主题，集合全部名词显示其意义，说明“此者正说法”。以此“梵行”二字，示诸法名称具有相同之涵义，说“说法者”为“昭示梵行”，将“说法”与“梵行”二者的含义结合并细致分辨。

§191

191.Vuttappakārasampadanti yathāvuttaādikalyāṇatādippabhedaguṇasampadaṃ. Dūrasamussāritamānasseva sāsane sammāpaṭipatti sambhavati, na mānajātikassāti vuttaṃ ‘‘nihatamānattā’’ti. Ussannattāti bahulabhāvato. Bhogarūpādivatthukā madā suppaheyyā honti nimittassa anavaṭṭhānato, na tathā kulavijjādimadā nimittassa samavaṭṭhānato. Tasmā khattiyabrāhmaṇakulīnānaṃ pabbajitānampi jātivijjaṃ nissāya mānajappanaṃ duppajahanti āha ‘‘yebhuyyena…pe… mānaṃ karontī’’ti. Vijātitāyāti viparītajātitāya, hīnajātitāyāti attho. Yebhuyyena upanissayasampannā sujātikā eva, na dujjātikāti evaṃ vuttaṃ. Patiṭṭhātuṃ na sakkontīti sīle patiṭṭhahituṃ na ussahanti, suvisuddhaṃ katvā sīlaṃ rakkhituṃ na sakkontīti vuttaṃ hoti. Sīlameva hi sāsane patiṭṭhā, patiṭṭhātunti vā saccapaṭivedhena lokuttarāya patiṭṭhāya patiṭṭhātuṃ. Sā hi nippariyāyato sāsane patiṭṭhā nāma.

“遵教相称完善”是指所说之善法及其分类的完善特征。正法能消除杂染，能使心清净，唯有于此法中能生正行，不为轻慢。所谓“被征服者”意指心无高慢。高慢是由贪爱等烦恼滋生，如同由酒精般生的醉态滋生的虚荣心不可持久，因虚荣是基于错误的缘起。故即便贵族出家者亦因世间身份的学问而生起轻慢，教云“为谁而生高慢？”。这里“异出生”指与世俗相反的出生，“低贱出生”意指卑贱的身分。所谓“具足充足的出身者”即世间的正统贵族是真正的上等，非劣等。若不能坚持戒律，无法守护善法，则意谓不能立住戒律，此戒即世间与出世法的基础。律法中所谓“立法”是指通过证达真理而得超世间的真实基础，这是不变而圆满的法坚固之基。

Evaṃ byatirekato atthaṃ vatvā anvayatopi vadati ‘‘gahapatidārakā panā’’tiādinā. Kacchehisedaṃ muñcantehīti itthambhūtalakkhaṇe karaṇavacanaṃ. Tathā piṭṭhiyā loṇaṃ pupphamānāyāti, sedaṃ muñcantakacchā loṇaṃ pupphamānapiṭṭhikā hutvā, tehi vā pakārehi lakkhitāti attho. Bhūmiṃ kasitvāti bhūmiyā kassanato, khettūpajīvanatoti vuttaṃ hoti. Tādisassāti jātimantūpanissayassa. Dubbalaṃ mānaṃ. Balavaṃ dappaṃ. Kammanti parikammaṃ. ‘‘Itarehī’’tiādinā ‘‘ussannattā’’ti hetupadaṃ vivarati. ‘‘Itī’’ti vatvā tadaparāmasitabbaṃ dasseti ‘‘nihatamānattā’’tiādinā, itisaddo vā nidassane, evaṃ yathāvuttanayenāti attho. Esa nayo īdisesu.

以此过度解说含义，最终还归结说“居士的子女”等之义。“去除杂质和不纯”在此是指放净土壤，这里用因果之词语作助词说明。此外“表土之盐花”等用土壤蚀盐暴露其内容。耕种土地，得到以土地为生的农作物，谓之“耕地养生”。如是所谓“世间因缘出生者”，指的是因身份因缘而生。有虚弱的高慢，有强烈虚荣，有善恶业的业作。用“他人”等词来说明“高慢”的因缘。此文末显示应停于之前言，阐明“被征服者”等词说的义理，乃至如上所述的道理。所以这就是此处所依据的解释方法。

Paccājātoti ettha ākāro upasaggamattanti āha ‘‘patijāto’’ti. Parisuddhanti rāgādīnaṃ accantameva pahānadīpanato nirupakkilesatāya sabbathā suddhaṃ. Dhammassa sāmī taduppādakaṭṭhena, dhammena vā sadevakassa lokassa sāmīti dhammassāmī. Saddhanti pothujjanikasaddhāvasena saddahanaṃ. Viññūjātikānañhi dhammasampattigahaṇapubbikā saddhāsiddhi catūsu puggalesu dhammappamāṇadhammappasannapuggalabhāvato. ‘‘Yo evaṃ svākkhātadhammo, sammāsambuddho vata so bhagavā’’ti saddhaṃ paṭilabhati. Yojanasatantarepi vā padese. Jāyampatikāti jānipatikā. Kāmaṃ ‘‘jāyampatikā’’ti vutteyeva gharasāmikagharasāminīvasena dvinnameva gahaṇaṃ viññāyati, yassa pana purisassa anekā pajāpatiyo, tassa vattabbameva natthi. Ekāyapi tāva saṃvāso sambādhoyevāti dassanatthaṃ ‘‘dve’’ti vuttaṃ. Rāgādinā kiñcanaṃ, khettavatthādinā palibodhanaṃ, tadubhayena saha vattatīti sakiñcanapalibodhano, soyevattho tathā. Rāgo eva rajo, tadādikā dosamoharajā. Vuttañhi ‘‘rāgo rajo na ca pana reṇu vuccatī’’tiādi (mahāni. 209; cūḷani. 74) āgamanapathatāpi uṭṭhānaṭṭhānatā evāti dvepi saṃvaṇṇanā ekatthā, byañjanameva nānaṃ. Alagganaṭṭhenāti asajjanaṭṭhena appaṭibandhasabhāvena. Rūpakavasena, taddhitavasena vā abbhokāsoti dassetuṃ viya-saddaggahaṇaṃ. Evaṃ akusalakusalappavattīnaṃ ṭhānāṭhānabhāvena gharāvāsapabbajjānaṃ sambādhabbhokāsataṃ dassetvā idāni kusalappavattiyā eva aṭṭhānaṭṭhānabhāvena tesaṃ tabbhāvaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Rajānaṃ sannipātaṭṭhānaṃ viyāti sambandho.

『生起』一词在这里的形式为「upasagga」结尾，表示附加；意谓『已生起』。『清净』则指断除了贪等烦恼的彻底清净，由此无污秽，永远纯净。称法为主人（主宰）者，是依其生起之处；或以法为诸天众生之主，意谓法为主宰。『信』乃世俗人的信心之意。至于智慧者，信乃对法功德之执持，因法德合成四种人：依法摄摄、对法欢喜、现法相称，以及已证法果之人。信由此方得。谓『如是所宣说之法，正觉者果真为世尊』，即获得此信。此信即使在百由旬之外的地域亦得。『生起灭尽』者，指认识生起与灭尽。『欲』称为『生起灭尽』，如双屋主之内紧密结合，共同维系之义，意谓如夫妇共同住一屋但不可分离。两处住同一屋已说明为『二』。贪欲等烦恼与麦、田等对象相对立而分别，此二者相辅相成。贪为熏染，乃是贪、怒、痴等污秽之根源。有言“贪乃污秽，非可细微”，意即贪既非尘埃，乃烦恼之起因。由此缘起生成路，二说合为一理，仅音却异。『同没同住』者，谓不善与善行为之所住，已见众生入家与出家之处，今以善行为之所住，要显其本质，称之为『非彼』。王众相聚之处即谓相依、结合之意。

Visuṃ visuṃ paduddhāramakatvā samāsato atthavaṇṇanā saṅkhepakathā. Ekampi divasanti ekadivasamattampi. Akhaṇḍaṃ katvāti dukkaṭamattassāpi anāpajjanena achiddaṃ katvā. Carimakacittanti cuticittaṃ. Kilesamalenāti taṇhāsaṃkilesādimalena. Amalīnanti asaṃkiliṭṭhaṃ. Pariyodātaṭṭhena nimmalabhāvena saṅkhaṃ viya likhitaṃ dhotanti saṅkhalikhitaṃ. Atthamattaṃ pana dassetuṃ ‘‘likhitasaṅkhasadisa’’nti vuttaṃ. Dhotasaṅkhasappaṭibhāganti tadatthasseva vivaraṇaṃ. Apica likhitaṃ saṅkhaṃ saṅkhalikhitaṃ yathā ‘‘agyāhito’’ti, tassadisattā pana idaṃ saṅkhalikhitantipi dasseti, bhāvanapuṃsakañcetaṃ. Ajjhāvasatāti ettha adhi-saddena kammappavacanīyena yogato ‘‘agāra’’nti etaṃ bhummatthe upayogavacananti āha ‘‘agāramajjhe’’ti. Yaṃ nūna yadi pana pabbajeyyaṃ, sādhu vatāti sambandho. Kasāyena rattāni kāsāyānīti dasseti ‘‘kasāyarasapītatāyā’’ti iminā. Kasmā cetāni gahitānīti āha ‘‘brahmacariyaṃ carantānaṃ anucchavikānī’’ti. Acchādetvāti vohāravacanamattaṃ, paridahitvāti attho, tañca kho nivāsanapārupanavasena. Agāravāso agāraṃ uttarapadalopena, tassa hitaṃ vuḍḍhiāvahaṃ kasivāṇijjādikammaṃ. Taṃ anagāriyanti tasmiṃ anagāriye.

『清净』即彻底除去散乱烦恼，概括说明其意义。一日、一时或一瞬间的全然不散乱，即为清净。『无间断』者，即即使有恶业存在亦无障碍而连贯不绝。『末了心』即终结心。『烦恼污泥』指出贪欲等烦恼为根源。『净』者，即未受污者。用洗涤/净化的印象，比拟比喻。所谓『写法串』，指以文字书写法义的如串珠般环绕连接。此处现出文字上的书写方式说明。说明书写串并非随机作，而为已获智慧者为修行之人所写。『上加于家』，此指被特别称作“无家者”（游方僧伽），表示理想修行之地。说“在家中间”，以显现修道者所在初发心之处。若予以出家称赞，乃理义所在。此红色染料称作色泽饮料。为何心被束缚？因生活于持戒严谨者之间，故称为持戒清净者。因出家正法故称赞为居无家者。

§192

192.Sahassatoti kahāpaṇasahassato. Bhogakkhandho bhogarāsi. Ābandhanaṭṭhenāti ‘‘putto nattā panattā’’tiādinā pemavasena paricchedaṃ katvā bandhanaṭṭhena, etena ābandhanattho parivaṭṭa-saddoti dasseti. Atha vā pitāmahapituputtādivasena parivattanaṭṭhena parivaṭṭotipi yujjati. ‘‘Amhākamete’’ti ñāyantīti ñātayo.

“成千上万”者，即为计数货币的千。『财富蕴』即财富财物总称。『维系处』意谓以亲密关系划分如父子、祖父子等血缘关系的缔结。所谓维系，即为环绕缚缚，涵盖关系纽带之意。亦指父亲、祖父等家族世系的回转转变。『我们之类』，即亲族之间的泛称。

§193

193. Pātimokkhasaṃvarena pihitakāyavacīdvāro samāno tena saṃvarena upeto nāmāti katvā ‘‘pātimokkhasaṃvarena samannāgato’’ti vuttaṃ. Ācāragocarānaṃ vitthāro vibhaṅgaṭṭhakathādīsu (vibha. aṭṭha. 503) gahetabbo. ‘‘Ācāragocarasampanno’’tiādi ca tasseva pātimokkhasaṃvarasaṃvutabhāvassa paccayadassanaṃ. Aṇusadisatāya appamattakaṃ ‘‘aṇū’’ti vuttanti āha ‘‘appamattakesū’’ti. Asañcicca āpannaanukhuddakāpattivasena, sahasā uppannaakusalacittuppādavasena ca appamattakatā. Bhayadassīti bhayadassanasīlo. Sammāti aviparītaṃ, sundaraṃ vā, tabbhāvo ca sakkaccaṃ yāvajīvaṃ avītikkamavasena. ‘‘Sikkhāpadesū’’ti vutteyeva tadavayavabhūtaṃ ‘‘sikkhāpadaṃ samādāya sikkhatī’’ti atthassa gamyamānattā kammapadaṃ na vuttanti āha ‘‘taṃ taṃ sikkhāpada’’nti, taṃ taṃ sikkhākoṭṭhāsaṃ, sikkhāya vā adhigamupāyaṃ, tassā vā nissayanti attho.

『具足戒律制止身语之门』，意谓戒法所约束身体及言语，谨慎加以防护。由此得名为『具戒律制』。详细解释见律藏中详论。谓「具足戒律境界者」，此乃受戒之人具备戒律之状态的昭示。因精进常谨慎，故称为『烦恼所不能浊乱者』。所谓戒律念念皆谨慎不懈，持戒者常生敬畏之心。『相宜』者，谓戒行端正无倒失；美妙者，则为持戒之果报良好；无道缺失者，表其平等坚实贯通之法。所谓「受戒学处」，指以戒法点滴所学，因持戒而获益，戒乃习得之法。释其含义，戒乃受戒的总称。

Etthāti etasmiṃ ‘‘pātimokkhasaṃvarasaṃvuto’’tiādivacane. Ācāragocaraggahaṇenevāti ‘‘ācāragocarasampanno’’ti vacaneneva. Tenāha ‘‘kusale kāyakammavacīkamme gahitepī’’ti. Na hi ācāragocarasaddamattena kusalakāyavacīkammaggahaṇaṃ sambhavati, iminā punaruttitāya codanālesaṃ dasseti. Tassāti ājīvapārisuddhisīlassa. Uppattidvāradassanatthanti uppattiyā kāyavacīviññattisaṅkhātassa dvārassa kammāpadesena dassanatthaṃ, etena yathāvuttacodanāya sodhanaṃ dasseti. Idaṃ vuttaṃ hoti – siddhepi sati punārambho niyamāya vā hoti, atthantarabodhanāya vā, idha pana atthantaraṃ bodheti, tasmā uppattidvāradassanatthaṃ vuttanti. Kusalenāti ca sabbaso anesanapahānato anavajjena. Kathaṃ tena uppattidvāradassananti āha ‘‘yasmā panā’’tiādi. Kāyavacīdvāresu uppannena anavajjena kāyakammavacīkammena samannāgatattā parisuddhājīvoti adhippāyo. Tadubhayameva hi ājīvahetukaṃ ājīvapārisuddhisīlaṃ.

此句说明“具戒律制”的称谓。谓集戒法之所摄，即得戒法之完整，即为“具足行为之戒律境界”。故言：“身口意三业皆含于此戒境”。由仅称戒观念不足以摄持三业净化，特以明示。此旨在出家人生活纯净所依，即为清净戒法。『生起门』，就此说缘因，是身语意三个门而生起之业的显现。此说讲述其根因，故以此为修正说明。所谓清净者，断除一切恶行而无玷污。何以称为生起缘起门呢？因其于身口意门中悉著清净之行，是故以此为名。因此清净戒行为乃出离生活净洁之所依。此二者即为生活得洁净之因。

Idāni suttantarena saṃsandituṃ ‘‘muṇḍikaputtasuttantavasena vā evaṃ vutta’’nti āha. Vā-saddo cettha suttantarasaṃsandanāsaṅkhātaatthantaravikappanattho. Muṇḍikaputtasuttantaṃ nāma majjhimāgamavare majjhimapaṇṇāsake, yaṃ ‘‘samaṇamuṇḍikaputtasutta’’ntipi vadanti. Tattha thapatīti pañcakaṅgaṃ nāma vaḍḍhakiṃ bhagavā ālapati. Thapati-saddo hi vaḍḍhakipariyāyo. Idaṃ vuttaṃ hoti – yasmā ‘‘katame ca thapati kusalā sīlā? Kusalaṃ kāyakammaṃ kusalaṃ vacīkamma’’nti sīlassa kusalakāyakammavacīkammabhāvaṃ dassetvā ‘‘ājīvapārisuddhampi kho ahaṃ thapati sīlasmiṃ vadāmī’’ti (ma. ni. 2.265) evaṃ pavattāya muṇḍikaputtasuttadesanāya ‘‘kāyakammavacīkammena samannāgato kusalenā’’ti sīlassa kusalakāyakammavacīkammabhāvaṃ dassetvā ‘‘parisuddhājīvo’’ti evaṃ pavattā ayaṃ sāmaññaphalasuttadesanā ekasaṅgahā aññadatthu saṃsandati sameti yathā taṃ gaṅgodakena yamunodakaṃ, tasmā īdisīpi bhagavato desanāvibhūti atthevāti . Sīlasmiṃ vadāmīti sīlanti vadāmi, sīlasmiṃ vā ādhārabhūte antogadhaṃ pariyāpannaṃ, niddhāraṇasamudāyabhūte vā ekaṃ sīlanti vadāmi.

现在以经文词汇相互呼应证实“断戒律制”的语义。谓“集戒法之所摄”即“具戒律境界”之说。称此为戒法“境界”，即受戒者习行之状态。说“断戒律制即是精进”，被解释为具戒律后，须善守三业之斋戒净行。谓“精进者”，是止息恶恶行，反行善行之勇猛勤炼。所谓“戒学受”、即分门别类执持戒律，戒法修学之步骤。此亦合于行为之正当途径。此处语意指向“戒学者所依之行”，是修戒而净之之法门。何以明白此生起门？因此随持戒者，一旦断习复生，均受指导管教。此法受具戒者悉心守持，由此无有玷污。意谓依戒律所摄之生活，即为纯净恰当之生活方式。

Tividhenāti cūḷasīlamajjhimasīlamahāsīlato tividhena. ‘‘Manacchaṭṭhesū’’ti iminā kāyapañcamānameva gahaṇaṃ nivatteti. Upari niddese vakkhamānesu sattasu ṭhānesu. Tividhenāti catūsu paccekaṃ yathālābhayathābalayathāsāruppatāvasena tibbidhena.

所谓三种者，是指小戒、中戒和大戒这三种。此处“诸意覆”者，乃指以此身体五受阴为依止的根本而经营。以上所述七处的说明，依次展开。所谓三种，是指四者中的个别情况，按照各自所应获得的、如力量和能力等的显现形态，依照其锋利区分地分类。

Cūḷamajjhimamahāsīlavaṇṇanā小戒、中戒、大戒的解释

§194-211

194-211.Evanti ‘‘so evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharatī’’tiādinā nayena. ‘‘Sīlasmi’’nti idaṃ niddhāraṇe bhummaṃ tato ekassa niddhāraṇīyattāti āha ‘‘ekaṃ sīla’’nti. Apica iminā ādhāre bhummaṃ dasseti samudāyassa avayavādhiṭṭhānattā yathā ‘‘rukkhe sākhā’’ti. ‘‘Ida’’nti padena katvatthavasena samānādhikaraṇaṃ bhummavacanassa katvatthe pavattanato yathā ‘‘vanappagumbe yatha phusitagge’’ti (khu. pā. 6.13; su. ni. 236) dasseti ‘‘paccattavacanatthe vā etaṃ bhumma’’nti iminā. Ayamevatthoti paccattavacanattho eva. Brahmajāleti brahmajālasuttavaṇṇanāyaṃ, (dī. ni. aṭṭha. 1.7) brahmajālasuttapade vā. Saṃvaṇṇanāvasena vuttanayenāti attho. ‘‘Idamassa hoti sīlasmi’’nti ettha mahāsīlapariyosānena niddhāriyamānassa abhāvato paccattavacanatthoyeva sambhavatīti āha ‘‘idaṃ assa sīlaṃ hotīti attho’’ti, tatoyeva ca pāḷiyaṃ apiggahaṇamakatanti daṭṭhabbaṃ.

段194至211。如此依“彼亦如是出家立誓，守护戒律而行住”之文表达意思。所谓“戒在此中”，这是根本之所，对应单一对象故曰“一戒”。且依此戒之根本显示戒之起因、分部，如同“树枝”之于“树”一般。用“此”字表明所指说明对象时，语意趋近于“此一主体”之义目，如《俱舍小品》：“林中野兔如在草丛中”中亦有此例，显示指称对象同于基词。此意专指本经文内含之戒律，如《梵网经》注疏（《中部义疏》第一卷第七分）以及《梵网经》名词等。故曰“此中即是戒”，实乃因大戒终结而成之根基，故独立语义生焉，言“此正是戒之意”，毋宁为佳，是为所观的巴利用法。

§212

212. Attānuvādaparānuvādadaṇḍabhayādīni asaṃvaramūlakāni bhayāni. ‘‘Sīlassāsaṃvaratoti sīlassa asaṃvaraṇato, sīlasaṃvarābhāvatoti attho’’ti (dī. ni. ṭī. 1.280) ācariyena vuttaṃ, ‘‘yadidaṃ sīlasaṃvarato’’ti pana padassa ‘‘yaṃ idaṃ bhayaṃ sīlasaṃvarato bhaveyyā’’ti atthavacanato, ‘‘sīlasaṃvarahetu bhayaṃ na samanupassatī’’ti ca atthassa upapattito sīlasaṃvarato sīlasaṃvarahetūti atthoyeva sambhavati. ‘‘Yaṃ idaṃ bhayaṃ sīlasaṃvarato bhaveyyā’’ti hi pāṭhopi dissati. ‘‘Saṃvarato’’ti hetuṃ vatvā tadadhigamitaatthavasena ‘‘asaṃvaramūlakassa bhayassa abhāvā’’tipi hetuṃ vadati. Yathāvidhānavihitenāti yathāvidhānaṃ sampāditena. Khattiyābhisekenāti khattiyabhāvāvahena abhisekena. Muddhani avasittoti matthakeyeva abhisitto. Ettha ca ‘‘yathāvidhānavihitenā’’ti iminā porāṇakāciṇṇavidhānasamaṅgitāsaṅkhātaṃ ekaṃ aṅgaṃ dasseti, ‘‘khattiyābhisekenā’’ti iminā khattiyabhāvāvahatāsaṅkhātaṃ, ‘‘muddhani avasitto’’ti iminā muddhaniyeva abhisiñcitabhāvasaṅkhātaṃ. Iti tivaṅgasamannāgato khattiyābhiseko vutto hoti. Yena abhisittarājūnaṃ rājānubhāvo samijjhati. Kena panāyamattho viññāyatīti? Porāṇakasatthāgatanayena. Vuttañhi aggaññasuttaṭṭhakathāyaṃ mahāsammatābhisekavibhāvanāya ‘‘te panassa khettasāmino tīhi saṅkhehi abhisekampi akaṃsū’’ti (dī. ni. aṭṭha. 3.131) majjhimāgamaṭṭhakathāyañca mahāsīhanādasuttavaṇṇanāyaṃ vuttaṃ ‘‘muddhāvasittenāti tīhi saṅkhehi khattiyābhisekena muddhani abhisittenā’’ti (ma. ni. aṭṭha. 1.160) sīhaḷaṭṭhakathāyampi cūḷasīhanādasuttavaṇṇanāyaṃ ‘‘paṭhamaṃ tāva abhisekaṃ gaṇhantānaṃ rājūnaṃ suvaṇṇamayādīni tīṇi saṅkhāni ca gaṅgodakañca khattiyakaññañca laddhuṃ vaṭṭatī’’tiādi vuttaṃ.

第212节。自他译说、职责、惧怖等皆因戒律不持有之根本而生之恐惧。对于戒律的守持，戒律不持有则为戒律不存在，此意由论师所明白，言“此谓戒律的守持不在，故戒律守持之缺失也”。所谓“此恐怖因戒律守持而生”，语义上理解为“因戒律守持已故，此恐怖才可能生起”，故论理指出，恐怖的存在必须以戒律守持为因，不持守时则恐怖不生。正如法制设定（“依规而制定”）与护卫仪式（“王权授受”）相关，论及旧经中各类标准规定与礼仪，包括冠冕、加冕、授阅等，都是因冠冕授受而生的。方子冠冕的意涵，在古经与论书中均有记载，是王者获得权威的象征。解释说珠宝冠冕多含意，含有以玉石装饰的冠冕光彩，乃为权威之象征。此处披露种种仪式、传统礼节之规定，并以王权得授为中心，阐述其因果联系。

Ayaṃ pana tatthāgatanayena abhisekavidhānavinicchayo – abhisekamaṅgalatthañhi alaṅkatapaṭiyattassa maṇḍapassa antokatassa udumbarasākhamaṇḍapassa majjhe suppatiṭṭhite udumbarabhaddapīṭhamhi abhisekārahaṃ abhijaccaṃ khattiyaṃ nisīdāpetvā paṭhamaṃ tāva maṅgalābharaṇabhūsitā jātisampannā khattiyakaññā gaṅgodakapuṇṇaṃ suvaṇṇamayasāmuddikadakkhiṇāvaṭṭasaṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti ‘‘deva taṃ sabbepi khattiyagaṇā attānamārakkhatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu khattiyagaṇesu tvaṃ puttasinehānukampāya sahitacitto, hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī’’ti. Tato puna purohitopi porohiccaṭhānānurūpālaṅkārehi alaṅkatapaṭiyatto gaṅgodakapuṇṇaṃ rajatamayaṃ saṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā tassa sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti ‘‘deva taṃ sabbepi brāhmaṇagaṇā attānamārakkhatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu brāhmaṇagaṇesu tvaṃ puttasinehānukampāya sahitacitto, hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī’’ti. Tato puna seṭṭhipi seṭṭhiṭṭhānabhūsanabhūsito gaṅgodakapuṇṇaṃ ratanamayaṃ saṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā tassa sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti ‘‘deva taṃ sabbepi gahapatigaṇā attānamārakkhatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu gahapatigaṇesu tvaṃ puttasinehānukampāya sahitacitto, hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī’’ti. Te pana tassa evaṃ vadantā ‘‘sace tvaṃ amhākaṃ vacanānurūpaṃ rajjaṃ karissasi, iccetaṃ kusalaṃ. No ce karissasi, tava muddhā sattadhā phalatū’’ti evaṃ rañño abhisapanti viyāti daṭṭhabbanti. Vaḍḍhakīsūkarajātakādīhi cāyamattho vibhāvetabbo, abhisekopakaraṇānipi samantapāsādikādīsu (pārā. aṭṭha. 1.tatiyasaṅgītikathā) gahetabbānīti.

依旧经阐释此处指出，冠冕授受礼的仪节及过程：在华美装饰的厅堂内，其中央有如优昙婆罗树枝般的装饰宝座，置于其上由王族邀请坐定后，由穿着华丽服饰的贵族小姐手持盛满甘露的神螺，双手轻捧奉上，举至头顶后洒于其冠冕上，象征加冕法仪。尔后三类神族各自依其对应位置，亦依此程序，用盛有甘露的神螺供奉洒冠冕，称天神以此授王为至高无上之大王。其后由婆罗门及富豪亦依此礼仪为之。此时诸众皆说：“若你依我众同意承接王权，即得此善业；若不从，则该冠冕七重失其威名。”此以《增长须迦罗王本生经》等多部经典为辅助，说明授冠礼发生因缘以及意义。

Yasmā nihatapaccāmitto, tasmā na samanupassatīti sambandho. Anavajjatā kusalabhāvenāti āha ‘‘kusalaṃ sīlapadaṭṭhānehī’’tiādi. Idaṃ vuttaṃ hoti – kusalasīlapadaṭṭhānā avippaṭisārapāmojjapītipassaddhidhammā, avippaṭisārādinimittañca uppannaṃ cetasikasukhaṃ paṭisaṃvedeti, cetasikasukhasamuṭṭhānehi ca paṇītarūpehi phuṭṭhasarīrassa uppannaṃ kāyikasukhanti.

由因缘关系而言，因果相续不离，“因缘既生则果善起故”不观察即难致知。所谓无垢，指善法性质纯正，此处言“善法戒律之所驻”，即善根所在。此乃表示，善根之所在是离垢、喜悦、安乐、静虑之性质；离垢为因，随因起此心意之乐受，且由此乐之显现，更发称赞身心之安乐感受。

Indriyasaṃvarakathāvaṇṇanā根律仪论的解释

§213

213. Sāmaññassa visesāpekkhatāya idhādhippetopi viseso tena apariccatto eva hotīti āha ‘‘cakkhusaddo katthaci buddhacakkhumhi vattatī’’tiādi. Vijjamānameva hi abhidheyyabhāvena visesatthaṃ visesantaranivattanena visesasaddo vibhāveti, na avijjamānaṃ. Sesapadesupi eseva nayo. Aññehi asādhāraṇaṃ buddhānameva cakkhu dassananti buddhacakkhu, āsayānusayañāṇaṃ, indriyaparopariyattañāṇañca. Samantato sabbaso dassanaṭṭhena cakkhūti samantacakkhu, sabbaññutaññāṇaṃ. Tathūpamanti pabbatamuddhūpamaṃ, dhammamayaṃ pāsādanti sambandho. Sumedha samantacakkhu tvaṃ janatamavekkhassūti attho. Ariyamaggattayapaññāti heṭṭhimāriyamaggattayapaññā. ‘‘Dhammacakkhu nāma heṭṭhimā tayo maggā, tīṇi ca phalānī’’ti saḷāyatanavaggaṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 3.4.418) vuttaṃ, idha pana maggeheva phalāni saṅgahetvā dasseti. Catusaccasaṅkhāte dhamme cakkhūti hi dhammacakkhu. Paññāyeva dassanaṭṭhena cakkhūti paññācakkhu, pubbenivāsāsavakkhayañāṇaṃ. Dibbacakkhumhīti dutiyavijjāya. Idhāti ‘‘cakkhunā rūpaṃ disvā’’ti imasmiṃ pāṭhe. Ayanti cakkhusaddo. ‘‘Pasādacakkhuvohārenā’’ti iminā idha cakkhusaddo cakkhupasādeyeva nippariyāyato vattati, pariyāyato pana nissayavohārena nissitassa vattabbato cakkhuviññāṇepi yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti dasseti. Idhāpi sasambhārakathā avasiṭṭhāti katvā sesapadesupīti pi-saddaggahaṇaṃ, ‘‘na nimittaggāhī’’tiādipadesupīti attho. Vividhaṃ asanaṃ khedanaṃ byāseko, kileso eva byāseko, tena virahito tathā, virahitatā ca asammissatā, asammissabhāvo ca sampayogābhāvato parisuddhatāti āha ‘‘asammissaṃ parisuddha’’nti, kilesadukkhena avomissaṃ, tato ca suvisuddhanti attho. Sati ca suvisuddhe indriyasaṃvare nīvaraṇesu padhānabhūtapāpadhammavigamena adhicittānuyogo hatthagato eva hoti, tasmā adhicittasukhameva ‘‘abyāsekasukha’’nti vuccatīti dasseti ‘‘adhicittasukha’’nti iminā.

第213节。论及一般规定的特别相关性，指出此处特指佛眼智慧中所显的色声等特别现象。所谓已知，是指出现现象的智慧，无非透过特别效果之现象反馈来识别，非无知者。词语用法亦同其他语例。对佛名专属光视为佛眼，识除染习气，能够超越根境之识。普遍观照被称作全视，涵盖一切所知之识。如此喻如最上荣山峦之峰，可指法教之金刚庄严。智者清楚地观察众生。所谓圣道的智慧，是指最胜圣道般若。经文中有“三种圣道智慧”之说，此处涵盖其果证。第四圣谛所说的法中称为“法眼”。智慧的根本观照即名“慧眼”，见证断除所有前世习气。所谓神眼，是述第二识的显现。此处云“眼见色相”是文中用语。由此眼力反映光明，称为眼惠光照。说明眼识为依赖现象，以语言表达如“一束光明”等。此为辅助说法，收束于语义功能。这里叙述杂乘解说，取意于“无依相应”，及“非因缘取相”等，意即众多功用分别，皆以无惊动分别为境。所以产生变化痛苦，诸染污痛苦分别消除，形成本净。念头清净则内在根藏得以管理与控制烦恼障碍，故以定力为主要功用，亦称为“无染苦乐”。这一点，解释“内定之乐”即心的真正幸福。

Satisampajaññakathāvaṇṇanā念与正知论注释

§214

214. Samantato pakārehi, pakaṭṭhaṃ vā savisesaṃ jānātīti sampajāno, tassa bhāvo sampajaññaṃ, tathāpavattañāṇaṃ, tassa vibhajanaṃ sampajaññabhājanīyaṃ, tasmiṃ sampajaññabhājanīyamhi.‘‘Gamana’’nti iminā abhikkamanaṃ abhikkantanti bhāvasādhanamāha. Tathā paṭikkamanaṃ paṭikkantanti vuttaṃ ‘‘nivattana’’nti. Gamanañcettha nivattetvā, anivattetvā ca gamanaṃ, nivattanaṃ pana nivattimattameva, aññamaññamupādānakiriyāmattañcetaṃ dvayaṃ. Kathaṃ labbhatīti āha ‘‘gamane’’tiādi. Abhiharantoti gamanavasena kāyaṃ upanento. Paṭinivattentoti tato puna nivattento. Apanāmentoti apakkamanavasena pariṇāmento. Āsanassāti pīṭhakādiāsanassa. Purimaaṅgābhimukhoti aṭanikādipurimāvayavābhimukho. Saṃsarantoti saṃsappanto. Pacchimaaṅgapadesanti aṭanikādipacchimāyavappadesaṃ. Paccāsaṃsarantoti paṭiāsappanto. ‘‘Eseva nayo’’ti iminā nipannasseva abhimukhaṃ saṃsappanapaṭiāsappanāni dasseti. Ṭhānanisajjāsayanesu hi yo gamanavidhuro kāyassa purato abhihāro, so abhikkamo. Pacchato apahāro paṭikkamoti lakkhaṇaṃ.

以种种方面全面知道或特别明了，这就是所谓的正知。正知的本质是具足觉知、断疑之智慧，它的分别认识是正知所资糜，属于正知的分别境界。所谓“行进”，此处指的是行进的出行，称为“前进”，是修行的手段。相对地，“后退”被称为“回转”。“行进”即包括“进发”与“不进发”，“回转”则仅指回转本身，二者相互依附构成这种对立。如何获得？所谓“行进”是用行进方式带领身躯前行；“回转”则是指由此返回；“修正”是指以改进方式完成。安坐则为坐具如座台等。“正面”是指身体的前部，如前肢部位。“流转”是指流动、转动；“后面”是指身体的后部位；“反向流转”指反方向流动。所谓“此即道路”，意味着行进时的正面是行进与反向流转的表现。正面部分坐具上由身体前方的支撑即为前进；后方的移动即为回转，后方移动是回转之显著标志。

Sampajānanaṃ sampajānaṃ, tena attanā kattabbakiccassa karaṇasīlo sampajānakārīti āha ‘‘sampajaññena sabbakiccakārī’’ti. ‘‘Sampajaññameva vā kārī’’ti iminā sampajānassa karaṇasīlo sampajānakārīti dasseti. ‘‘So hī’’tiādi dutiyavikappassa samatthanaṃ. ‘‘Sampajañña’’nti ca iminā sampajāna-saddassa sampajaññapariyāyatā vuttā. Tathā hi ācariyānandattherena vuttaṃ ‘‘samantato, sammā, samaṃ vā pajānanaṃ sampajānaṃ, tadeva sampajañña’’nti (vibha. mūlaṭī. 2.523) ayaṃ aṭṭhakathāto aparo nayo – yathā atikkantādīsu asammohaṃ uppādeti, tathā sampajānassa kāro karaṇaṃ sampajānakāro, so etassa atthīti sampajānakārīti.

正知即为正觉察，认为自己以此觉知作为应当为之行为的内在动力，这就是正知行为。称“正知者行”表明正知者的行为特性即为觉察的表现。第二种解释为“唯有正知者是行者”，指的是正知这个觉知词的全部涵义皆在于觉察自身。关于“是也”等词，则为第二种释义的补充。正知一词，由此展现了觉知的深广涵义。正如长老阿难所说：“全面、正确且平等的认知便是正知”，这是另一种表达，譬如正知能超越一切迷惑。正知同时兼具推动觉悟的作用，因此称为觉察行为者，具有重要意义。

Dhammato vaḍḍhisaṅkhātena atthena saha vattatīti sātthakaṃ, abhikkantādi, sātthakassa sampajānanaṃ sātthakasampajaññaṃ. Sappāyassa attano patirūpassa sampajānanaṃ sappāyasampajaññaṃ. Abhikkamādīsu bhikkhācāragocare, aññattha ca pavattesu avijahitakammaṭṭhānasaṅkhāte gocare sampajānanaṃ gocarasampajaññaṃ. Sāmaññaniddesena, hi ekasesanayena vā gocarasaddo tadatthadvayepi pavattati. Atikkamādīsu asammuyhanasaṅkhātaṃ asammohameva sampajaññaṃ asammohasampajaññaṃ. Cittavasenevāti cittassa vaseneva, cittavasamanugatenevāti attho. Pariggahetvāti tulayitvā tīretvā, paṭisaṅkhāyāti attho. Saṅghadassaneneva uposathapavāraṇādiatthāya gamanaṃ saṅgahitaṃ. Ādisaddena kasiṇaparikammādīnaṃ saṅgaho. Saṅkhepato vuttaṃ tadatthameva vivarituṃ ‘‘cetiyaṃ vā’’tiādi vuttaṃ. Arahattaṃ pāpuṇātīti ukkaṭṭhaniddeso esa. Samathavipassanuppādanampi hi bhikkhuno vaḍḍhiyeva. Tatthāti asubhārammaṇe. Kecīti abhayagirivāsino. Āmisatoti cīvarādiāmisapaccayato. Kasmāti āha ‘‘taṃ nissāyā’’tiādi.

以教学或增益利益的意义而作说，譬如“前进”等词，是指正知意识的丰富。依其本质内涵，前进的觉察称为利益觉察。对自身利益的明了称为利益之正知。在比库戒行中，亦或其他场所中，若在不违背戒律修行地带内，有利益觉察的运作，即为有所资的利益觉察。一般而言，利益范围有时仅是一种适度的领域，常会指行进类行为的归所。遇到破戒等态时，产生脱迷的觉察则为无迷察觉。如意为心之宰制，作为心所主导。所谓“把持”是指权衡、跨越并分析、辨别之意。关于僧团会集，供奉日等，行进均协调为一体。所谓“起始词”，包括遍修法具等诸法的统摄。简约言之，此说即为表明此义的“塔庙”等句。阿拉汉得证，即证入证悟境界。修定观行两培亦是比库增进的代表。此处，谓不良境界也。举例有居住于无畏山者。谓因衣食等物资阴缘。之所以如此，称为“依凭”之意。

Tasminti sātthakasampajaññavasena pariggahitaatthe. Yasmā pana dhammato vaḍḍhiyeva attho nāma, tasmā yaṃ ‘‘sātthaka’’nti adhippetaṃ gamanaṃ, taṃ sabbampi sappāyamevāti siyā avisesena kassaci āsaṅkāti tannivattanatthaṃ ‘‘cetiyadassanaṃ tāvā’’tiādi āraddhaṃ. Mahāpūjāyāti mahatiyā pūjāya, bahūnaṃ pūjādivaseti vuttaṃ hoti. Cittakammarūpakānī viyāti cittakammakatapaṭimāyo viya, yantapayogena vā nānappakāravicittakiriyā paṭimāyo viya. Tatrāti tāsu parisāsu. Assāti bhikkhuno. Asamapekkhanaṃ nāma gehassitaaññāṇupekkhāvasena ārammaṇassa ayoniso gahaṇaṃ. Yaṃ sandhāya vuttaṃ ‘‘cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassā’’tiādi (ma. ni. 3.308) mātugāmasamphassavasena kāyasaṃsaggāpatti. Hatthiādisammaddena jīvitantarāyo. Visabhāgarūpadassanādinā brahmacariyantarāyo. ‘‘Dasadvādasayojanantare parisā sannipatantī’’tiādinā vuttappakāreneva. Mahāparisaparivārānanti kadāci dhammassavanādiatthāya itthipurisasammissaparivāre sandhāya vuttaṃ.

鉴于此处利益觉察的营运义理。既然存在依法增益之理，则所谓的“利益”在此处即指前述“有益”的行进，与其余的利益均为一种同样的存在。为特定人士的专属利益，则有逐步回转之旨，所谓“塔场显现”等语，正是针对此而起。所谓“大礼”，是指极大的礼敬，多人共持此敬礼的情形。正如心、行、业等示现，譬如以不同方法施行心识行为的表现。于这当中，社群即为众多聚集者之意。居士比库以不平等心寻常观察，贪于家产而生智的差别。此谓基于无智等无理执著。佛经中曾说：“眼见色而生无视平等者，是愚昧俗人”，此处指涉近于女子之俗群与肉体接触的因缘。大象等接触引发生命危险。疵秽色等异象造成出家生活的障碍。经文中亦有“在十二由旬内汇聚之众”的规定。关于广大僧众所聚之处，有时为听闻法语，男女人众集会场所指示也。

Tadatthadīpanatthanti asubhadassanassa sātthakabhāvasaṅkhātassa atthassa dīpanatthaṃ. Pabbajitadivasato paṭṭhāya paṭivacanadānavasena bhikkhūnaṃ anuvattanakathā āciṇṇā, tasmā paṭivacanassa adānavasena ananuvattanakathā tassa dutiyā nāma hotīti āha ‘‘dve kathā nāma na kathitapubbā’’ti. Dve kathāti hi vacanakaraṇākaraṇakathā. Tattha vacanakaraṇakathāyeva kathitapubbā, dutiyā na kathitapubbā. Tasmā subbacattā paṭivacanamadāsīti attho.

此段意在提示利益指向之意义，属于以观恶色所涵之利益加以解说。自出家日始，弟子受戒后，经常依戒语反复承学传持，因此不承学即为第二种情况，释曰“两种说法”，即言说与不言说的差别。于此言说法的教示先行，后为不言说之理。故此成为圆满、完整的受戒学法义意。

Evanti iminā. ‘‘Sace pana cetiyassa mahāpūjāyā’’tiādikaṃ sabbampi vuttappakāraṃ paccāmasati, na ‘‘purisassa mātugāmāsubha’’ntiādikameva. Pariggahitaṃ sātthakaṃ, sappāyañca yena so pariggahitasātthakasappāyo, tassa, tena yathānupubbikaṃ sampajaññapariggahaṇaṃ dasseti. Vuccamānayogakammassa pavattiṭṭhānatāya bhāvanāya ārammaṇaṃ kammaṭṭhānaṃ, tadeva bhāvanāya visayabhāvato gocaranti āha ‘‘kammaṭṭhānasaṅkhātaṃ gocara’’nti. Uggahetvāti yathā uggahanimittaṃ uppajjati, evaṃ uggahakosallassa sampādanavasena uggahaṇaṃ katvā. Bhikkhācāragocareti bhikkhācārasaṅkhāte gocare, anena kammaṭṭhāne, bhikkhācāre ca gocarasaddoti dasseti.

依此来说，“若为塔庙的大礼”，此类事由皆有明确经文为凭，而非仅指“人所称女子俗群丑恶”等说。利益有所资，即是以此资具而成了利益的全体，且依次序递进呈现。言说适当之入门，应属修行所在，论及修习之处为业场，因此称为“业处之归所”。所谓“起取”，类似于起因缘而生，使之成形。如同具备取因的技巧，因此将所摄之事加以掌握。戒律中比库戒行之境，如规戒区域即为行持之所，故称与之为行持之据点。

Idhāti sāsane. Haratīti kammaṭṭhānaṃ pavattanavasena neti, yāva piṇḍapātapaṭikkamā anuyuñjatīti attho. Na paccāharatīti āhārūpayogato yāva divāṭhānupasaṅkamanā kammaṭṭhānaṃ na paṭineti. Tatthāti tesu catūsu bhikkhūsu. Āvaraṇīyehīti nīvaraṇehi. Pagevāti pātoyeva . Sarīraparikammanti mukhadhovanādisarīrapaṭijagganaṃ. Dve tayo pallaṅketi dve tayo nisajjāvāre. Ūrubaddhāsanañhettha pallaṅko. Usumanti dve tīṇi uṇhāpanāni sandhāya vuttaṃ. Kammaṭṭhānaṃ anuyuñjitvāti tadahe mūlabhūtaṃ kammaṭṭhānaṃ anuyuñjitvā. Kammaṭṭhānasīsenevāti kammaṭṭhānamukheneva, kammaṭṭhānamavijahanto evāti vuttaṃ hoti, tena ‘‘patopi acetano’’tiādinā (dī. ni. aṭṭha. 1.214; ma. ni. aṭṭha. 1.209; saṃ. ni. aṭṭha. 3.5.168; vibha. aṭṭha. 523) vakkhamānaṃ kammaṭṭhānaṃ, yathāparihariyamānaṃ vā avijahitvāti dasseti.

『于此』者，于教法中也。『携去』者，谓以推进业处之方式引导，其义为：乃至从托钵归来之间，令其持续用功也。『不带回』者，谓从用于饮食之时，乃至前往日间住处之间，不将业处带回也。『于彼等』者，于彼四位比库中也。『被障碍法』者，被诸盖也。『更何况』者，即于清晨之时也。『身体料理』者，洗面等身体的整饬也。『二三次跏趺』者，二三次坐禅的回合；于此，『跏趺』即盘腿而坐之坐式也。『温热』者，就二三次加温而言也。『修习业处已』者，于当日修习根本业处已。『以业处为首』者，即以业处为前导，谓不舍离业处也；由此显示，以下将说到的「行走时亦无觉知」等语（参见《长部注》1.214；《中部注》1.209；《相应部注》3.5.168；《分别论注》523），以及所保持的业处，乃是不舍离而持守之意。

Gantvāti pāpuṇitvā. Buddhānussatikammaṭṭhānaṃ ce, tadeva nipaccakārasādhanaṃ. Aññañce, anipaccakārakaraṇamiva hotīti dassetuṃ ‘‘sace’’tiādi vuttaṃ. Atabbisayena taṃ ṭhapetvā.‘‘Mahantaṃ cetiyaṃ ce’’tiādinā kammaṭṭhānikassa mūlakammaṭṭhānamanasikārassa papañcābhāvadassanaṃ. Aññena pana tathāpi aññathāpi vanditabbameva. Tathevāti tikkhattumeva. Paribhogacetiyato sārīrikacetiyaṃ garutaranti katvā ‘‘cetiyaṃ vanditvā’’ti pubbakālakiriyāvasena vuttaṃ. Yathāha aṭṭhakathāyaṃ ‘‘cetiyaṃ bādhayamānā bodhisākhā haritabbā’’ti, (ma. ni. aṭṭha. 4.128; a. ni. aṭṭha. 1.1.275; vibha. aṭṭha. 809) ayaṃ ācariyassa mati, ‘‘bodhiyaṅgaṇaṃ pattenāpī’’ti pana vacanato yadi cetiyaṅgaṇato gate bhikkhācāramagge bodhiyaṅgaṇaṃ bhaveyya, sāpi vanditabbāti maggānukkameneva ‘‘cetiyaṃ vanditvā’’ti pubbakālakiriyāvacanaṃ, na tu garukātabbatānukkamena. Evañhi sati bodhiyaṅgaṇaṃ paṭhamaṃ pattenāpi bodhiṃ vanditvā cetiyaṃ vanditabbaṃ, ekameva pattenāpi tadeva vanditabbaṃ, tadubhayampi appattena na vanditabbanti ayamattho suviññāto hoti. Bhikkhācāragatamaggena hi pattaṭṭhāne kattabbaantarāvattadassanametaṃ, na pana dhuvavattadassanaṃ. Pubbe hesa katavattoyeva. Tenāha ‘‘pageva cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā’’tiādi. Buddhaguṇānussaraṇavaseneva bodhiādiparibhogacetiyepi nipaccakaraṇaṃ upapannanti dasseti ‘‘buddhassa bhagavato sammukhā viya nipaccakāraṃ dassetvā’’ti iminā. Paṭisāmitaṭṭhānanti sopānamūlabhāvasāmaññena vuttaṃ, buddhārammaṇapītivisayabhūtacetiyaṅgaṇabodhiyaṅgaṇato bāhiraṭṭhānaṃ patvāti vuttaṃ hoti.

「Gantvāti pāpuṇitvā」意谓达到、证得之义。若谓如来忆佛念处业处，则此为专注于回忆佛德之根本方法。若谓他者，则为无别附缘之义，意欲说明若有需缘必须前提条件，故以假设之语「若是如何」而称之。「Atabbisayena taṃ ṭhapetvā」者，意谓理所当然断除杂念故安立于本人专注业处之根基。「Mahantaṃ cetiyaṃ ce」等文，言若彼有大净土塔者，即对业处聚集念佛之意未生渴敬之空想。唯此极力推崇；然对他法亦应敬重，仅约扼要而已。「Paribhogacetiyato sārīrikacetiyaṃ garutaranti」者，指佛力所用塔，即称身体塔较为庄严故尤应尊敬。先前经文有�『塔正被阻碍时，佛陀的菩提枝须被折断』之语。是说导师见解，所谓苦行僧及诸菩萨若入塔界内，及依佛陀所止菩提树下，皆当供养敬拜，此乃依修行相续而行之敬礼，非因陀重深义理而故。由此观之，唯于正道首年，即成就正觉之缘处，即依业处之须为敬拜。阁下懂此，则智审。其余风俗及古礼，不必厚加敬仰。此理自明。若行者至成就菩提之地，应率众礼敬供养，依修行竞逐而成，岂当忽略！且法义深密，勿妄致惑。十分明了。

Gāmasamīpeti gāmūpacāre. Tāva pañhaṃ vā pucchanti, dhammaṃ vā sotukāmā hontīti sambandho. Janasaṅgahatthanti ‘‘mayi akathente etesaṃ ko kathessatī’’ti dhammānuggahena mahājanassa saṅgahaṇatthaṃ. Aṭṭhakathācariyānaṃ vacanaṃ samatthetuṃ ‘‘dhammakathā hi kammaṭṭhānavinimuttā nāma natthī’’ti vuttaṃ. Tasmāti yasmā ‘‘dhammakathā nāma kātabbāyevā’’ti aṭṭhakathācariyā vadanti, yasmā vā dhammakathā kammaṭṭhānavinimuttā nāma natthi, tasmā dhammakathaṃ kathetvāti sambandho. Ācariyānandattherena (vibha. mūlaṭī. 523) pana ‘‘tasmā’’ti etassa ‘‘kathetabbāyevāti vadantī’’ti etena sambandho vutto. Kammaṭṭhānasīsenevāti attanā parihariyamānaṃ kammaṭṭhānaṃ avijahanavasena, tadanuguṇaṃyeva dhammakathaṃ kathetvāti attho, dutiyapadepi eseva nayo. Anumodanaṃ katvāti etthāpi ‘‘kammaṭṭhānasīsenevā’’ti adhikāro. Tatthāti gāmato nikkhamanaṭṭhāneyeva.

『村落近处』者，即村落的周边范围也。『于是或问法，或欲闻法』为上文之承接语。『为摄受众人故』者，谓以『若我不说，谁将为他们说？』之心，为以法摄益广大民众也。为支持注疏老师们之言，乃说『说法并无脱离业处之事』。『因此』者——由于注疏老师们说『法谈定当应为』，又由于法谈并无脱离业处之事，因此『说法已』为上下文之承接语。然而，具寿阿难长老（参见《分别论根本复注》523）则将『因此』与『谓定当应说』相连接。『以业处为首』者，谓以不舍弃自己所保持之业处的方式，说与业处相应的法谈，此为其义；第二句亦用同一方法理解。『随喜已』者，于此处亦须以『以业处为首』为统领语。『于彼处』者，即在离开村落之处也。

‘‘Porāṇakabhikkhū’’tiādinā porāṇakāciṇṇadassanena yathāvuttamatthaṃ daḷhaṃ karoti. Sampattaparicchedenevāti ‘‘paricito aparicito’’tiādivibhāgaṃ akatvā sampattakoṭiyā eva, samāgamamattenevāti attho. Ānubhāvenāti anuggahabalena. Bhayeti paracakkādibhaye. Chātaketi dubbhikkhe.

以『古代比库』等语，藉由展示古代之人的惯常行持，来巩固上文所述之义。『仅以接触的范围』者，谓不作『熟悉者、不熟悉者』等区分，仅以接触的边际，即仅以聚集相遇之时，此为其义。『以威力』者，以摄受之力也。『危险』者，敌军等之危险也。『饥荒』者，粮食匮乏之时也。

‘‘Pacchimayāmepi nisajjācaṅkamehi vītināmetvā’’tiādinā vuttappakāraṃ. Karontassāti karamānasseva, anādare cetaṃ sāmivacanaṃ. Kammajatejoti gahaṇiṃ sandhāyāha. Pajjalatīti uṇhabhāvaṃ janeti. Tatoyeva upādinnakaṃ gaṇhāti, sedā muccanti. Kammaṭṭhānaṃ vīthiṃ nārohati khudāparissamena kilantakāyassa samādhānābhāvato. Anupādinnaṃ odanādivatthu. Upādinnaṃ udarapaṭalaṃ. Antokucchiyañhi odanādivatthusmiṃ asati kammajatejo uṭṭhahitvā udarapaṭalaṃ gaṇhāti, ‘‘chātosmi, āhāraṃ me dethā’’ti vadāpeti, bhuttakāle udarapaṭalaṃ muñcitvā vatthuṃ gaṇhāti, atha satto ekaggo hoti, yato ‘‘chāyārakkhaso viya kammajatejo’’ti aṭṭhakathāsu vutto. So pagevāti ettha ‘‘tasmā’’ti seso. Gorūpānanti gunnaṃ, gosamūhānaṃ vā, vajato gocaratthāya nikkhamanavelāyamevāti attho. Vuttaviparītanayena upādinnakaṃ muñcitvā anupādinnakaṃ gaṇhāti. Antarābhatteti bhattassa antare, yāva bhattaṃ na bhuñjati, tāvāti attho. Tenāha ‘‘kammaṭṭhānasīsena āhārañca paribhuñjitvā’’ti. Avasesaṭṭhāneti yāguyā aggahitaṭṭhāne. Tatoti bhuñjanato. Poṅkhānupoṅkhanti kammaṭṭhānānupaṭṭhānassa anavacchedadassanametaṃ, uttaruttarinti attho, yathā poṅkhānupoṅkhaṃ pavattāya sarapaṭipāṭiyā anavacchedo, evametassāpi kammaṭṭhānupaṭṭhānassāti vuttaṃ hoti. ‘‘Edisā cā’’tiādinā tathā kammaṭṭhānamanasikārassāpi sātthakabhāvaṃ dasseti. Āsananti nisajjāsanaṃ.

以『于后夜亦经由坐禅与经行度过』等所述之方式。『正在做者』者，即正在进行者，此处用主格表示轻蔑之意。『业生火热』者，就消化之火而言。『燃烧』者，产生热性也。由此而执取所执受者，汗水得以流出。因身体因饥饿疲劳而无法安定，业处不得升起于心路中。所谓『非所执受者』，即饭食等物；『所执受者』，即腹壁也。盖于腹内无饭食等物之时，业生之火升起而执取腹壁，令其呼号『我饥饿，请给我食物』；食毕之时，则舍离腹壁而执取食物，此后有情乃得心一境性。故注疏中说『业生之火如影随形的鬼魅』。『更何况』者，此处应补充『因此』之语。『牛群』者，即牛众，或牛的群集，谓在牛群离圈外出觅食之时，此为其义。以与上说相反之方式，舍离所执受者而执取非所执受者。『两食之间』者，即于两餐之间，谓乃至尚未用餐之时，此为其义。故说『以业处为首，受用食物已』。『其余之处』者，即尚未取用粥之处也。『由此』者，由用餐也。『箭接续箭』者，此显示业处现前持续无间断，即一个接着一个之意——如同箭矢依次连续飞行无有间断，此处业处的现前亦如是持续无断，此为所说之义。以『如此等』等语，进一步显示如此持续作意业处之有益性。『坐处』者，坐禅之座也。

Nikkhittadhuroti bhāvanānuyoge anukkhittadhuro anāraddhavīriyo. Vattapaṭipattiyā aparipūraṇena sabbavattāni bhinditvā. Pañcavidhacetokhīlavinibandhacittoti pañcavidhena cetokhīlena, vinibandhena ca sampayuttacitto. Vuttañhi majjhimāgame cetokhīlasutte –

『放下担子』者，于修习的精进中，未放下担子、未发起精进之人也。因不圆满戒行与日常诸事，而破坏了一切应行之事。『以五种心结缚之心』者，以五种心结与缚而相应之心也。于《中部》的《心结缚经》中曾说——

‘‘Katamassa pañca cetokhīlā appahīnā honti? Idha bhikkhave bhikkhu satthari kaṅkhati, dhamme kaṅkhati, saṅghe kaṅkhati, sikkhāya kaṅkhati, sabrahmacārīsu kupito hotī’’ti, (ma. ni. 1.185)

「何者令五心不牵挂不动摇？于此，具足比库，当于佛师生生起疑虑、于法疑虑、于僧疑虑、于戒律疑虑，诸修行人中生瞋恚。」

‘‘Katamassa pañca cetaso vinibandhā asamucchinnā honti? Idha bhikkhave bhikkhu kāme avītarāgo hoti, kāye avītarāgo hoti, rūpe avītarāgo hoti, yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī’’ti (ma. ni. 1.186). Ca –

「何者令五心之束缚不被斩断？于此，具足比库，於欲界无染于贪爱，身无染于贪爱，色法无染于贪爱，乃至适量食其腹中可消饥渴者，安眠诸乐聚处安住，专心奉持一别天界清净梵行。」

Vitthāro . Ācariyena (dī. ni. ṭī. 1.215) pana pañcavidhacetovinibandhacittabhāvoyeva padekadesamulliṅgetvā dassito. Cittassa kacavarakhāṇukabhāvo hi cetokhīlo, cittaṃ bandhitvā muṭṭhiyaṃ viya katvā gaṇhanabhāvo cetaso vinibandho. Paṭhamo cettha vicikicchādosavasena, dutiyo lobhavasenāti ayametesaṃ viseso. Caritvāti vicaritvā. Kammaṭṭhānavirahavasena tuccho.

详细释义：师长《大毗尼论注》指出五种心之束缚状态，且分别就心之根骨肋骨比喻为心之「不动」，束缚心使之拘禁似切断绳索。其一为由疑惑之毒习品行烦恼；其二为由贪欲烦恼。因「作转」意为思维、思念。因业所转而生内心发散破碎如废弃无用之物。

Bhāvanāsahitameva bhikkhāya gataṃ, paccāgatañca yassāti gatapaccāgatikaṃ, tadeva vattaṃ, tassa vasena. Attakāmāti attano hitasukhamicchantā, dhammacchandavantoti attho. Dhammo hi hitaṃ, sukhañca tannimittakanti. Atha vā viññūnaṃ attato nibbisesattā, attabhāvapariyāpannattā ca dhammo attā nāma, taṃ kāmenti icchantīti attakāmā. Adhunā pana atthakāmāti hitavācakena atthasaddena pāṭho dissati, dhammasaññuttaṃ hitamicchantā, hitabhūtaṃ vā dhammamicchantāti tassattho. Iṇaṭṭāti iṇena pīḷitā. Tathā sesapadadvayepi. Etthāti sāsane.

含修习之比库所行，令未来入现行心相续等念住。此谓『自利』，即欲自己快乐利益，承载法念为愿。法即利益及快乐之因缘。对智者而言，法为具足自性者，即自体，故称为欲乐，即意欲性。现代亦可解为善欲功德之利性，欲得法利益。被束缚者意为受苦者。此处『苦』为欲念之意，即心欲生苦。

Usabhaṃ nāma vīsati yaṭṭhiyo, gāvutaṃ nāma asīti usabhā. Tāya saññāyāti tādisāya pāsāṇasaññāya, kammaṭṭhānamanasikārena ‘‘ettakaṃ ṭhānamāgatā’’ti jānantā gacchantīti adhippāyo. Nanti kilesaṃ. Kammaṭṭhānavippayuttacittena pāduddhāraṇamakatthukāmato tiṭṭhati, pacchāgato pana ṭhitimanatikkamitukāmato. Soti uppannakileso bhikkhu. Ayanti pacchāgato . Etanti parassa jānanaṃ. Tatthevāti patiṭṭhitaṭṭhāneyeva. Soyeva nayoti ‘‘ayaṃ bhikkhū’’tiādikā yo patiṭṭhāne vutto, so eva nisajjāyapi nayo. Pacchato āgacchantānaṃ chinnabhattabhāvabhayenāpi yonisomanasikāraṃ paribrūhetīti idampi parassa jānaneneva saṅgahitanti daṭṭhabbaṃ. Purimapādeyevāti paṭhamaṃ kammaṭṭhānavippayuttacittena uddharitapādavaḷañjeyeva. Etīti gacchati. ‘‘Ālindakavāsī mahāphussadevatthero viyā’’tiādinā aṭṭhāneyevetaṃ kathitaṃ. ‘‘Kvāyaṃ evaṃ paṭipannapubbo’’ti āsaṅkaṃ nivatteti.

乌萨帕为二十头牛之名，伽沃达为三十牛数，皆为牛种。此牛由礁石形态所生，意指心之岔开。于修业中有『适量知止』者，其意谓知饮食之限，若过度则心生疑。此言著意修行意志，即去除烦恼。心若断除烦恼，则如同牧牛者不让牛自由往返。心实欲修持，为避后患而自制。此为他知，即察见他人心态。正规文字中，「此地」指修道正处。所谓“牛群迎来牧者”，此与第一具足心境联系，表达专注圆满之意。此描述称比库之立足修行处，守护正念。

Maddantāti dhaññakaraṇaṭṭhāne sālisīsādīni maddantā. Assāti therassa, ubhayāpekkhavacanametaṃ. Assa arahattappattadivase caṅkamanakoṭiyanti ca . Adhigamappicchatāya vikkhepaṃ katvā, nibandhitvā ca paṭijānitvāyeva ārocesi.

「麦干者」意指谷物成熟时期之稻米等。阿萨谓长老之称，双称此句话。先前成就阿拉汉果时，也曾作数十圈行走。依修习获得后发愿，经历放弃后，表明已发宿愿修行，且已有所断弃，此为简单开示。

Paṭhamaṃ tāvāti padasobhanatthaṃ pariyāyavacanaṃ. Mahāpadhānanti bhagavato dukkaracariyaṃ, amhākaṃ atthāya lokanāthena chabbassāni kataṃ dukkaracariyaṃ ‘‘evāhaṃ yathābalaṃ pūjessāmī’’ti attho. Paṭipattipūjāyeva hi pasatthatarā satthupūjā, na tathā āmisapūjā. Ṭhānacaṅkamamevāti adhiṭṭhātabbairiyāpathavasena vuttaṃ, na bhojanakālādīsu avassaṃ kattabbanisajjāya paṭikkhepavasena. Evasaddena hi itarāya nisajjāya, sayanassa ca nivattanaṃ karoti. Vippayuttena uddhaṭe paṭinivattentoti sampayuttena uddharitapādeyeva puna ṭhapanaṃ sandhāyāha. ‘‘Gāmasamīpaṃ gantvā’’ti vatvā tadatthaṃ vivarati ‘‘gāvī nū’’tiādinā. Kacchakantaratoti upakacchantarato, upakacche laggitakamaṇḍalutoti vuttaṃ hoti. Udakagaṇḍūsanti udakāvagaṇḍakārakaṃ. Katinaṃ tithīnaṃ pūraṇī katimī, ‘‘pañcamī nu kho pakkhassa, aṭṭhamī’’tiādinā divasaṃ vā pucchitoti attho. Anārocanassa akattabbattā āroceti. Tathā hi vuttaṃ ‘‘anujānāmi bhikkhave sabbeheva pakkhagaṇanaṃ uggahetu’’ntiādi (mahāva. 156).

初说“tāva”为语句美化之意。所谓“大难行”，乃指世尊所修难行，为我等利益，世尊为护世王，历六十年修难行，其义为“我今必以微力敬奉”。实际行道之敬礼优于物质供养。所谓“于地转动”，意为以坚定的戒律为地，不可因饮食等时刻而随意改变。以此语触动他人，使其转身回避。所谓“支撑”，意指借助支撑物重新立足。说到“到村庄附近”，解释为“以牛为例”等。所谓“kacchakantara”，指附近荫凉处，有荫树丛。所说“udakagaṇḍūsa”，为水流声之意。关于日期多少，问：“是某月初五还是八日？”意指询问具体日期。因不宜炫耀，故不能指明。正如经中所说：“诸比库汝等应知，各自票算月日”。（《大毗婆沙经》156）

‘‘Udakaṃ gilitvā ārocetī’’ti vuttanayena.Tatthāti gāmadvāre. Niṭṭhubhananti udakaniṭṭhubhanaṭṭhānaṃ. Tesūti manussesu. Ñāṇacakkhusampannattā cakkhumā.Īdisoti susammaṭṭhacetiyaṅgaṇādiko. Visuddhipavāraṇanti khīṇāsavabhāvena pavāraṇaṃ.

如『吞水后告知』之说法方式。『于彼处』者，于村门也。『吐出处』者，吐水之处也。『于彼等』者，于众人中也。因具足智慧之眼，故称『有眼者』。『如是』者，指打扫得十分洁净的塔院庭园等。『清净自恣』者，以漏尽之状态而行自恣也。

Vīthiṃ otaritvā ito cito ca anoloketvā paṭhamameva vīthiyo sallakkhetabbāti āha ‘‘vīthiyo sallakkhetvā’’ti. Yaṃ sandhāya vuttaṃ ‘‘pāsādikena abhikkantena paṭikkantenā’’tiādi (pārā. 432). Taṃ gamanaṃ dassetuṃ ‘‘tattha cā’’tiādimāha. ‘‘Na hi javena piṇḍapātiyadhutaṅgaṃ nāma kiñci atthī’’ti iminā javena gamane loluppacāritā viya asāruppataṃ dasseti. Udakasakaṭanti udakasārasakaṭaṃ. Tañhi visamabhūmibhāgappattaṃ niccalameva kātuṃ vaṭṭati. Tadanurūpanti bhikkhādānānurūpaṃ. ‘‘Āhāre paṭikūlasaññaṃ upaṭṭhapetvā’’tiādīsu yaṃ vattabbaṃ, taṃ parato āgamissati. Rathassa akkhānaṃ telena abbhañjanaṃ, vaṇassa lepanaṃ, puttamaṃsassa khādanañca tidhā upamā yassa āharaṇassāti tathā. Aṭṭhaṅgasamannāgatanti ‘‘yāvadeva imassa kāyassa ṭhitiyā, yāpanāyā’’tiādinā (ma. ni. 1.23; 2.24, 387; saṃ. ni. 4.120; a. ni. 6.58; 5.9; vibha. 518; mahāni. 206) vuttehi aṭṭhahi aṅgehi samannāgataṃ katvā. ‘‘Neva davāyā’’tiādi pana paṭikkhepamattadassanaṃ. Bhattakilamathanti bhattavasena uppannakilamathaṃ. Purebhattādi divāvasena vuttaṃ. Purimayāmādi rattivasena.

越过小路前去，反复观察，方可确定道路，此谓“道路辨认”。有关前路往返之说：“以悦目的护卫迅速回转。”亦云：“虽急进乞食，然无实益，表现其无常矣。”所谓“udakasakaṭa”，谓水质差异。因地势不平，空气停滞产生异味。比库施予必得相应善报。关于“对食物生嫌弃心”等相关行为，将在后文证明。以车轮涂油、粉饰、食用肉类的三重对比，说明食物接受的缘由。“八肢具足”指身体完整如手足俱备。记载诸比库具足此种完整身躯。虽有畏惧，但多半只是转瞬即逝的恐惧感。所谓“bhattakilamatha”，意指由食物引起的疾病。前食及夜食时辰亦言及。

Gatapaccāgatesu kammaṭṭhānassa haraṇaṃ vattanti atthaṃ dassento ‘‘haraṇapaccāharaṇasaṅkhāta’’nti āha. ‘‘Yadi upanissayasampanno hotī’’ti idaṃ ‘‘devaputto hutvā’’tiādīsupi sabbattha sambajjhitabbaṃ. Tattha paccekabodhiyā upanissayasampadā kappānaṃ dve asaṅkhyeyyāni, satasahassañca tajjā puññañāṇasambhārasambharaṇaṃ, sāvakabodhiyā aggasāvakānaṃ ekamasaṅkhyeyyaṃ, kappasatasahassañca, mahāsāvakānaṃ (theragā. aṭṭha. 2.vaṅgīsattheragāthāvaṇṇanā vitthāro) kappasatasahassameva, itaresaṃ pana atītāsu jātīsu vivaṭṭupanissayavasena kālaniyamamantarena nibbattitaṃ nibbedhabhāgiyakusalaṃ. ‘‘Seyyathāpī’’tiādinā tasmiṃ tasmiṃ ṭhānantare etadaggaṭṭhapitānaṃ therānaṃ sakkhidassanaṃ. Tattha thero bāhiyo dārucīriyoti bāhiyavisaye sañjātasaṃvaḍḍhatāya bāhiyo, dārucīrapariharaṇato dārucīriyoti ca samaññito thero. So hāyasmā –

说到“行处前后场地”，指具体之修习场所，谓“heṭṭhāya”即“远离处”及“paccāya”即“后方处”。这是阐释“有依赖之处”含义。若有条件，应均等对待。譬如说“神子转为人身”等皆应适用。独觉者与弟子所成就功德数量值皆有记载，千百万次累积成就。如经记载，须遵循时间规则以成就正行。以“sēyathāpi”类比，说明这些长老证验的过程。比库“bāhiya”因外入木篱，增生外在障碍。此正如“外部障碍”及“木篱除障”之义。故称该比库为“bāhiya”。

‘‘Tasmā tiha te bāhiya evaṃ sikkhitabbaṃ ‘diṭṭhe diṭṭhamattaṃ bhavissati, sute, mute, viññāte viññātamattaṃ bhavissatī’ti, evañhi te bāhiya sikkhitabbaṃ. Yato kho te bāhiya diṭṭhe diṭṭhamattaṃ bhavissati, sute, mute, viññāte viññātamattaṃ bhavissati, tato tvaṃ bāhiya na tena. Yato tvaṃ bāhiya na tena, tato bāhiya na tattha. Yato tvaṃ bāhiya na tattha, tato tvaṃ bāhiya nevidha na huraṃ na ubhayamantarena, esevanto dukkhassā’ti’’ (udā. 10).

“故尔，彼比库须外修习：“见即有见量，闻、默、知亦当然有相应之知量”，如此外修。因为彼比库已有此见量、闻量、默量、知量，故不必再修。若不修此外之法，则彼外者亦不可成。若彼外者不可成，则此内者亦不成，并不得不苦。”（《优昙波经》10）

Ettakāya desanāya arahattaṃ sacchākāsi. Evaṃ sāriputtattherādīnampi mahāpaññatādidīpanāni suttapadāni vitthārato vattabbāni. Visesato pana aṅguttarāgame etadaggasuttapadāni (a. ni. 1.188) sikhāpattanti koṭippattaṃ niṭṭhānappattaṃ sabbathā paripuṇṇato.

如此群体讲说阿拉汉果证实义。由沙利佛长老等智慧广大，详细讲述诸经文句义。尤以中部经中此最精妙句义，如同牢记并传授，不断充实圆满。

Tanti asammuyhanaṃ. Evanti idāni vuccamānākārena veditabbaṃ. ‘‘Attā abhikkamatī’’ti iminā diṭṭhigāhavasena, ‘‘ahaṃ abhikkamāmī’’ti iminā mānagāhavasena, tadubhayassa pana vinā taṇhāya appavattanato taṇhāgāhavasenāti tīhipi maññanāhi andhabālaputhujjanassa abhikkame sammuyhanaṃ dasseti. ‘‘Tathā asammuyhanto’’ti vatvā tadeva asammuyhanaṃ yena ghanavinibbhogena hoti, taṃ dassento ‘‘abhikkamāmī’’tiādimāha. Cittasamuṭṭhānavāyodhātūti teneva abhikkamanacittena samuṭṭhānā, taṃcittasamuṭṭhānikā vā vāyodhātu. Viññattinti kāyaviññattiṃ. Janayamānā uppajjati tassā vikārabhāvato. Itīti tasmā uppajjanato. Cittakiriyavāyodhātuvipphāravasenāti kiriyamayacittasamuṭṭhānavāyodhātuyā vicalanākārasaṅkhātakāyaviññattivasena. Tassāti aṭṭhisaṅghāṭassa. Abhikkamatoti abhikkamantassa. Omattāti avamattā lāmakappamāṇā. Vāyodhātutejodhātuvasena itarā dve dhātuyo.

错误地回避。现今应当以现有说法的内容去认识。‘自我离开’以此观见取得之意，‘我正在离开’以此自尊取得之意，但若离开无欲执而没有欲执，以此二者不能称为离开，这显示无明愚人、凡夫的离开是错误的。因为他说‘正如此时离开’时，这正是以强烈的测验进行的离开，称之为‘我正在离开’等，表明如实的离开。所谓心所生起的风动力，即因该心的离开而生起的现象，心所生起者即风动力。清显者乃意识。生起者，因其生起特性而产生的变化。以上是生起的理由。所谓行为风动力，是指行为心所生起的风动力，表现为变化的形态并以具形象的意识为名者。‘其’指这一强烈碰撞。如实离开的意思即不断摇晃动摇之意。离开者即离去者。安静者是安静、慢速、渐渐减少的样子。风动力中以火动力为主，其余两者是别的两种元素。

Idaṃ vuttaṃ hoti – yasmā cettha vāyodhātuyā anugatā tejodhātu uddharaṇassa paccayo. Uddharaṇagatikā hi tejodhātu, tena tassā uddharaṇe vāyodhātuyā anugatabhāvo hoti, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, tathā abhāvato pana itarāsaṃ omattatāti. Yasmā pana tejodhātuyā anugatā vāyodhātu atiharaṇavītiharaṇānaṃ paccayo. Kiriyagatikāya hi vāyodhātuyā atiharaṇavītiharaṇesu sātisayo byāpāro, tena tassā tattha tejodhātuyā anugatabhāvo hoti, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca tadabhāvato omattatāti dasseti ‘‘tathā atiharaṇavītiharaṇesū’’ti iminā. Satipi cettha anugamakānugantabbatāvisese tejodhātuvāyodhātubhāvamattaṃ sandhāya tathāsaddaggahaṇaṃ kataṃ. Paṭhame hi naye tejodhātuyā anugamakatā, vāyodhātuyā anugantabbatā, dutiye pana vāyodhātuyā anugamakatā, tejodhātuyā anugantabbatāti. Tattha akkantaṭṭhānato pādassa ukkhipanaṃ uddharaṇaṃ, ṭhitaṭṭhānaṃ atikkamitvā purato haraṇaṃ atiharaṇaṃ. Khāṇuādipariharaṇatthaṃ, patiṭṭhitapādaghaṭṭanāpariharaṇatthaṃ vā passena haraṇaṃ vītiharaṇaṃ, yāva patiṭṭhitapādo, tāva haraṇaṃ atiharaṇaṃ, tato paraṃ haraṇaṃ vītiharaṇanti vā ayametesaṃ viseso.

此地已言之——因为此处风动力依附于火动力以升起。升起运动即火动力，因此，升起时风动力依附于火动力，故此处二者在功能上是彼此主次不同，其中一者强，另一者弱。又因为风动力附属火动力而有超越与否的差别。因为火动力依附于风动力而有越界和不越界现象。行为运动的风动力在越界与不越界的层面上为广泛作业，因此风动力因其覆盖而附属于火动力，所以此处二者在功能上亦有主次差异，一者强、一者无。此意通过‘正如在越界与不越界中’之处表明。此处精巧区分风动力依附火动力与火动力依附风动力的特殊性。首先为作用中，火动力依附于风动力；其次反过来，风动力依附于火动力。这里以踢脚向上起步为例，体现升起、越界、越界之作用。独特原因是脚的肌肉动作，越界意指跨越原位向前牵拉，越界意指用眼睛施行回避，脚前方接触导致越界，之后迁越即为非越界，这些是它们的特征。

Yasmā pathavīdhātuyā anugatā āpodhātu vossajjane paccayo. Garutarasabhāvā hi āpodhātu, tena tassā vossajjane pathavīdhātuyā anugatabhāvo hoti, tasmā tāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca tadabhāvato omattatāti dassento āha ‘‘vossajjane…pe… balavatiyo’’ti. Yasmā pana āpodhātuyā anugatā pathavīdhātu sannikkhepanassa paccayo. Patiṭṭhābhāve viya patiṭṭhāpanepi tassā sātisayakiccattā āpodhātuyā tassā anugatabhāvo hoti, tathā ghaṭṭanakiriyāya pathavīdhātuyā vasena sannirujjhanassa sijjhanato tassā sannirujjhanepi āpodhātuyā anugatabhāvo hoti, tasmā vuttaṃ ‘‘tathā sannikkhepanasannirujjhanesū’’ti.

因为土地元素依附其水元素而降落。水元素本性如重物，因此，土地元素因降落而依附于水元素，故此二者在功能上亦有主次强弱之别。又因为水元素依附土地元素而聚集。仿佛无所立处又须立处，因水元素有聚集之职，而此时水元素因聚集而依附土地元素。亦因器皿形态之运动，像水元素趋向土地元素而堆积，因污泥附着引发阻碍，而阻碍期间水元素依然依附土地元素，因此说‘正如聚集、阻碍之处’。

Anugamakānugantabbatāvisesepi sati pathavīdhātuāpodhātubhāvamattaṃ sandhāya tathāsaddaggahaṇaṃ kataṃ. Paṭhame hi naye pathavīdhātuyā anugamakatā, āpodhātuyā anugantabbatā, dutiye pana āpodhātuyā anugamakatā, pathavīdhātuyā anugantabbatāti. Vossajjanañcettha pādassa onāmanavasena vossaggo, tato paraṃ bhūmiādīsu patiṭṭhāpanaṃ sannikkhepanaṃ, patiṭṭhāpetvā nimmaddanavasena gamanassa sannirodho sannirujjhanaṃ.

也为依附关系之说解说土地元素与水元素的特性。首当为土地元素依附的主者，水元素为附者，次则水元素为主，土地元素为从。这里讲聚集作用，即脚的沉重浮起，因土地覆盖施加的阻碍与推移，阻碍则因放置，停滞，则因止息，这些构成了动作的界限。

Tatthāti tasmiṃ atikkamane, tesu vā yathāvuttesu uddharaṇātiharaṇavītiharaṇavossajjanasannikkhepanasannirujjhanasaṅkhātesu chasu koṭṭhāsesu. Uddharaṇeti uddharaṇakkhaṇe. Rūpārūpadhammāti uddharaṇākārena pavattā rūpadhammā, taṃsamuṭṭhāpakā ca arūpadhammā. Atiharaṇaṃ na pāpuṇanti khaṇamattāvaṭṭhānato. Sabbattha esa nayo. Tattha tatthevāti yattha yattha uddharaṇādike uppannā, tattha tattheva. Na hi dhammānaṃ desantarasaṅkamanaṃ atthi lahuparivattanato. Pabbaṃ pabbanti paricchedaṃ paricchedaṃ. Sandhi sandhīti gaṇṭhi gaṇṭhi. Odhi odhīti bhāgaṃ bhāgaṃ. Sabbañcetaṃ uddharaṇādikoṭṭhāse sandhāya sabhāgasantativasena vuttanti veditabbaṃ. Itaro eva hi rūpadhammānampi pavattikkhaṇo gamanayogagamanassādānaṃ devaputtānaṃ heṭṭhupariyena paṭimukhaṃ dhāvantānaṃ sirasi, pāde ca bandhakhuradhārāsamāgamatopi sīghataro, yathā tilānaṃ bhijjayamānānaṃ paṭapaṭāyanena bhedo lakkhīyati, evaṃ saṅkhatadhammānaṃ uppādenāti dassanatthaṃ ‘‘paṭapaṭāyantā’’ti vuttaṃ, uppādavasena paṭapaṭa-saddaṃ akarontāpi karontā viyāti attho. Tilabhedalakkhaṇaṃ paṭapaṭāyanaṃ viya hi saṅkhatabhedalakkhaṇaṃ uppādo uppannānamekantato bhinnattā. Tatthāti abhikkamane. Ko eko abhikkamati nābhikkamatiyeva. Kassa vā ekassa abhikkamanaṃ siyā, na siyā eva. Kasmā? Paramatthato hi…pe… dhātūnaṃ sayanaṃ, tasmāti attho. Andhabālaputhujjanasammūḷhassa attano abhikkamananivattanañhetaṃ vacanaṃ. Atha vā ‘‘ko eko…pe… abhikkamana’’nti codanāya ‘‘paramatthato hī’’tiādinā sodhanā vuttā.

这里所言的是跨越时的情况，其中提及六种界限，即升起、越界、不越界、降下、聚集、阻碍、堆积这些分类。升起指升起之瞬间。色法与非色法指由升起导致的色法及其之外的非色法，升起它们的起因。越界指不愉快的越界不过度的越界。整体理路。色法的变化微妙，不能轻忽色法的法门转换。区分成分和结合处，段落与段落的连接点，合成整体理解这一切由升起等诸法组成应当明白。其他色法现象的起源、运动也被讨论并以天子奔跑于其头和足之间以此说明，如同湿谷麦秆被踏断的标记，显示有形法的产生意旨。所谓‘正如奔跑’指出由形成故意产生频频声响，虽然不产生亦产生，涵义如此。色的产生所显现规律，如同麦秆的破裂迹象，是有形法产生的现象而不同。此处说‘离开’。‘谁一个离开，谁不离开’此有，是非之分。何以故？终极意义上是因三界元素的安住，因此产生该义。愚痴愚人于自身离开容不得异意的用语由此释明。或谓‘谁是一个……谁不是一个离开’之问，回答‘终极意义上是如此’等被说成已彻底解除疑难。

Tasmiṃ tasmiṃ koṭṭhāseti yathāvutte chabbidhepi koṭṭhāse gamanādikassa apaccāmaṭṭhattā. ‘‘Saddhiṃ rūpena uppajjate, nirujjhatī’’ti ca silokapadena saha sambandho. Tattha paṭhamapadasambandhe rūpenāti yena kenaci sahuppajjanakena rūpena. Dutiyapadasambandhe pana ‘‘rūpenā’’ti idaṃ yaṃ tato nirujjhamānacittato upari sattarasamacittassa uppādakkhaṇe uppannaṃ, tadeva tassa nirujjhamānacittassa nirodhena saddhiṃ nirujjhanakaṃ sattarasacittakkhaṇāyukaṃ rūpaṃ sandhāya vuttaṃ, aññathā rūpārūpadhammā samānāyukā siyuṃ. Yadi ca siyuṃ, atha ‘‘rūpaṃ garupariṇāmaṃ dandhanirodha’’ntiādi (vibha. aṭṭha. pakiṇṇakakathā) aṭṭhakathāvacanehi, ‘‘nāhaṃ bhikkhave aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ citta’’nti (a. ni. 1.38) evamādipāḷivacanehi ca virodho siyā. Cittacetasikā hi sārammaṇasabhāvā yathābalaṃ attano ārammaṇapaccayabhūtamatthaṃ vibhāvento eva uppajjanti, tasmā tesaṃ taṃsabhāvanipphattianantaraṃ nirodho, rūpadhammā pana anārammaṇā pakāsetabbā, evaṃ tesaṃ pakāsetabbabhāvanipphatti soḷasahi cittehi hoti, tasmā ekacittakkhaṇātītena saha sattarasacittakkhaṇāyukatā rūpadhammānamicchitāti. Lahuparivattanaviññāṇavisesassa saṅgatimattapaccayatāya tiṇṇaṃ khandhānaṃ, visayasaṅgatimattatāya ca viññāṇassa lahuparivattitā, dandhamahābhūtapaccayatāya rūpassa garuparivattitā. Yathābhūtaṃ nānādhātuñāṇaṃ kho pana tathāgatasseva, tena ca purejātapaccayo rūpadhammova vutto, pacchājātapaccayo ca tathevāti rūpārūpadhammānaṃ samānakkhaṇatā na yujjateva, tasmā vuttanayenevettha attho veditabboti ācariyena (dī. ni. ṭī. 1.214) vuttaṃ , tadetaṃ cittānuparivattiyā viññattiyā ekanirodhabhāvassa suviññeyyattā evaṃ vuttaṃ. Tato saviññattikena puretaraṃ sattarasamacittassa uppādakkhaṇe uppannena rūpena saddhiṃ aññaṃ cittaṃ nirujjhatīti attho veditabbo. Aññaṃ cittaṃ nirujjhati, aññaṃ uppajjate cittanti yojetabbaṃ. Añño hi saddakkamo, añño atthakkamoti. Yañhi purimuppannaṃ cittaṃ, taṃ nirujjhantaṃ aññassa pacchā uppajjamānassa anantarādipaccayabhāveneva nirujjhati, tathā laddhapaccayameva aññampi uppajjate cittaṃ, avatthāvisesato cettha aññathā. Yadi evaṃ tesamubhinnaṃ antaro labbheyyāti codanaṃ ‘‘no’’ti apanetumāha ‘‘avīci manusambandho’’ti, yathā vīci antaro na labbhati, tadevedanti avisesaṃ vidū maññanti, evaṃ anu anu sambandho cittasantāno, rūpasantāno ca nadīsotova nadiyaṃ udakappavāho viya vattatīti attho. Avīcīti hi nirantaratāvasena bhāvanapuṃsakavacanaṃ.

此处述及各分法，如同前述六分体系因运动等产生的离开和其他表现之差别。‘共同随色产生，随色灭亡’与恰当的短语连用。前者中‘色’是指因某种共生原因而生出的色；后(二)者中‘由色’是指由正从生起的心境在灭时的共生，并因灭故产生的色，以此讨论两者同一共生的情况，否则色法与非色法无法同寿。若能共存，则‘色是重物变化，即断棒停止’等语义上应无矛盾。就如心所为心识的条件，根据内在缘起分辨并进入断灭的状态，故此说法纯合逻辑。然后以意识起时的色相与净灭时伴随的另一种心相对应，如此须明了。另一意，旧有心灭去的同时，新生心随之而生，两者为缘起与因缘互依，相互替代，不是断绝。若此二者相违背，则破断无归，无明持续与断然不并存，所以被比喻为河流、水流，生生不息。'无间'指持续不断，是对修行者言。

Abhimukhaṃ lokitaṃ ālokitanti āha ‘‘puratopekkhana’’nti. Yaṃdisābhimukho gacchati, tiṭṭhati, nisīdati, sayati vā, tadabhimukhaṃ pekkhananti vuttaṃ hoti. Yasmā ca tādisamālokitaṃ nāma hoti, tasmā tadanugatadisālokanaṃ vilokitanti āha ‘‘anudisāpekkhana’’nti, abhimukhadisānurūpagatesu vāmadakkhiṇapassesu vividhā pekkhananti vuttaṃ hoti. Heṭṭhāuparipacchāpekkhanañhi ‘‘olokitaullokitāpalokitānī’’ti gahitāni. Sāruppavasenāti samaṇapatirūpavasena, imināva asāruppavasena itaresamaggahaṇanti sijjhati. Sammajjanaparibhaṇḍādikaraṇe olokitassa, ullokaharaṇādīsu ullokitassa, pacchato āgacchantaparissayaparivajjanādīsu apalokitassa ca siyā sambhavoti āha ‘‘iminā vā’’tiādi, etena upalakkhaṇamattañcetanti dasseti.

所谓正面观照即观望向自己之前者称为“前方注视”。无论是行走、站立、坐着还是卧倒时，所正视的方向皆称为正面观看。因这称为正向观照，因此对随其后的方向进行观察和观照者称为“随方向注视”，且在正面方向两侧左右观察者，亦谓以各种视线交替观望。下文又提及前后侧面之观察即“观看、上观、下观”等多种形态。此中“似合相情”指的是同修道者之相似情形，因非同相者因差异所导致不过是一种共现，故灭除混淆。由浸溺沉沦因缘（如迷沉等）处于所观察物体、上观移动查看者、后方来临避开者等三种境遇，故说“由此或彼……”，此段仅表明区别特征的小标示。

Kāyasakkhinti kāyena sacchikataṃ paccakkhakārinaṃ, sādhakanti attho. So hi āyasmā vipassanākāle ‘‘yamevāhaṃ indriyesu aguttadvārataṃ nissāya sāsane anabhiratiādivippakāraṃ patto, tameva suṭṭhu niggahessāmī’’ti ussāhajāto balavahirottappo, tattha ca katādhikārattā indriyasaṃvare ukkaṃsapāramippatto, teneva naṃ satthā ‘‘etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ, yadidaṃ nando’’ti (a. ni. 1.230) etadagge ṭhapesi. Nandassāti kattutthe sāmivacanaṃ. Itīti iminā ālokanena.

所谓身力即身为能见证真实、作出认知的媒介，其义以此为目标。盖闻长老于内观时发愿称：“我于诸根中得到诸无染垢的利益，今当善护持。”由此发心而生强大勇猛精进力量。此时因其具足守护诸根而得大利益，故得世尊嘉许，称之为“我众比库中最胜护持根门者，此即难陀”。“难陀”一词本为称呼，意指坚固得力者。由此观照光明和清晰。

Sātthakatāca sappāyatā ca veditabbā ālokitavilokitassāti ajjhāharitvā sambandho. Tasmāti kammaṭṭhānāvijahanasseva ālokitavilokite. Gocarasampajaññabhāvato etthāti ālokitavilokite. Attano kammaṭṭhānavasenevāti khandhādikammaṭṭhānavaseneva ālokanavilokanaṃ kātabbaṃ, na añño upāyo gavesitabboti adhippāyo. Kammaṭṭhānasīsenevāti vakkhamānakammaṭṭhānamukheneva. Yasmā pana ālokitādi nāma dhammamattasseva pavattiviseso, tasmā tassa yāthāvato jānanaṃ asammohasampajaññanti dassetuṃ ‘‘abbhantare’’tiādi vuttaṃ. Āloketāti ālokento. Tathā viloketā. Viññattinti kāyaviññattiṃ. Itīti tasmā uppajjanato. Cittakiriyavāyodhātuvipphāravasenāti kiriyamayacittasamuṭṭhānāya vāyodhātuyā vicalanākārasaṅkhātakāyaviññattivasena. Akkhidalanti akkhipaṭalaṃ. Adho sīdatīti osīdantaṃ viya heṭṭhā gacchati. Uddhaṃ laṅghetīti laṅghentaṃ viya upari gacchati. Yantakenāti akkhidalesu yojitarajjuyo gahetvā paribbhamanakacakkena. Tatoti tathā akkhidalānamosīdanullaṅghanato. Manodvārikajavanassa mūlakāraṇaparijānanaṃ mūlapariññā. Āgantukassa abbhāgatassa, tāvakālikassa ca taṅkhaṇamattapavattakassa bhāvo āgantukatāvakālikabhāvo, tesaṃ vasena.

经文中“有义和有安逸”二义当于所观察者与观察保持关联而可辨。故说对法门观察即心行所缘，且观察者当具备适当的善巧，其境与行为保持应等关系。所谓于自心所依法门状态之观察，必须正如法依于五蕴等法门，非徒外求他途方能达成。因“观察”等词仅表示对法流转的特殊状态，故以“心识现象之流动”为所指。“观察”即是主动洞察，“视察”亦然。所谓“生起”是由思想活动及心识之流动所成。所谓“眨眼”指眼皮上下盖合之动作，如同下垂即为闭合，上扬即为张开。所谓“视野”是依眼睑缘及睫毛带动而转视。其意即翻越遮蔽。从根本理解为心门出入口之管道。所谓“外来者”及“内里者”或“暂时者”，即指这心识流动的外来与内部关系，以此依存为根本。

Tatthāti tesu gāthāya dassitesu sattasu cittesu. Aṅgakiccaṃ sādhayamānanti padhānabhūtaaṅgakiccaṃ nipphādentaṃ, sarīraṃ hutvāti vuttaṃ hoti. Bhavaṅgañhi paṭisandhisadisattā padhānamaṅgaṃ, padhānañca ‘‘sarīra’’nti vuccati, avicchedappavattihetubhāvena vā kāraṇakiccaṃ sādhayamānanti attho. Taṃ āvaṭṭetvāti bhavaṅgasāmaññavasena vuttaṃ, pavattākāravisesavasena pana atītādinā tibbidhaṃ, tattha ca bhavaṅgupacchedasseva āvaṭṭanaṃ. Tannirodhāti tassa nirujjhanato, anantarapaccayavasena hetuvacanaṃ. ‘‘Paṭhamajavanepi…pe… sattamajavanepī’’ti idaṃ pañcadvārikavīthiyaṃ ‘‘ayaṃ itthī, ayaṃ puriso’’ti rajjanadussanamuyhanānamabhāvaṃ sandhāya vuttaṃ. Tattha hi āvajjanavoṭṭhabbanānaṃ puretaraṃ pavattāyonisomanasikāravasena ayoniso āvajjanavoṭṭhabbanākārena pavattanato iṭṭhe itthirūpādimhi lobhasahagatamattaṃ javanaṃ uppajjati, aniṭṭhe ca dosasahagatamattaṃ, na panekantarajjanadussanādi, manodvāre eva ekantarajjanadussanādi hoti, tassa pana manodvārikassa rajjanadussanādino pañcadvārikajavanaṃ mūlaṃ, yathāvuttaṃ vā sabbampi bhavaṅgādi, evaṃ manodvārikajavanassa mūlakāraṇavasena mūlapariññā vuttā, āgantukatāvakālikatā pana pañcadvārika javanasseva apubbabhāvavasena, ittaratāvasena ca. Yuddhamaṇḍaleti saṅgāmappadese. Heṭṭhupariyavasenāti heṭṭhā ca upari ca parivattamānavasena, aparāparaṃ bhavaṅguppattivasenāti attho. Tathā bhavaṅguppādavasena hi tesaṃ bhijjitvā patanaṃ, iminā pana heṭṭhimassa, uparimassa ca bhavaṅgassa aparāparuppattivasena pañcadvārikajavanato visadisassa manodvārikajavanassa uppādaṃ dasseti tassa vaseneva rajjanādipavattanato. Tenevāha ‘‘rajjanādivasena ālokitavilokitaṃ hotī’’ti.

此处谓册文中提及七法门之心众。所谓“修持肢体功能”，意指诸事缘身之法成就，身为主体之法门也。所谓“身体”名为身之缘，是因体用未断流转，故有因缘持续之意。所谓环绕者，即以身识流转为纲，过去未来不同时间点交织缠绕，似断如续的状况。所谓“止灭”，即身识断灭后的继缘关系。又有“五路通道”之说，分别示意男女之别及躯体根本特征，以此来区分男女。此中观察心识流转与目光频率相关，“眨眼”等动作显示此类信息。所谓“攻防区域”即视力覆盖部分之边界，意指眼睑睫毛所及范围。以此表明心识活动如流水般产生多样变化。所谓“战场”，为心识波动交织之地。以上表示诸心识流的起动与转变及其依正，对根本心门变化有说明。监视五路流动变化即为明知之根本。

Āpāthanti gocarabhāvaṃ. Sakakiccanipphādanavasenāti āvajjanādikiccanipphādanavasena. Tanti javanaṃ. Cakkhudvāre rūpassa āpāthagamanena āvajjanādīnaṃ pavattanato pavattikāraṇavaseneva ‘‘gehabhūte’’ti vuttaṃ, na nissayavasena. Āgantukapuriso viyāti abbhāgatapuriso viya. Duvidhā hi āgantukā atithiabbhāgatavasena. Tattha kataparicayo ‘‘atithī’’ti vuccati, akataparicayo ‘‘abbhāgato’’ti, ayamevidhādhippeto. Tenāha ‘‘yathā paragehe’’tiādi . Tassāti javanassa rajjanadussanamuyhanaṃ ayuttanti sambandho. Āsinesūti nisinnesu. Āṇākaraṇanti attano vasakaraṇaṃ.

所谓“受触”，即感官之所接触外界事物。由此众生根本法门产生因果作用。所谓“感官通路”，乃由眼门进入现象，因其感触所激发种种心动，故谓之“产生行为”。而且区分外来人员与内在人员。外来者为暂时来访者，内里者为常住者，此二义分别指临时宾客与固定住持。名曰“宾客”指临时来访，未习惯内部规矩者；名曰“非住者”指内居之外临时客体。文中援引“如他家”等比喻。此即心之脉动与冲击之起源相关。

Saddhiṃ sampayuttadhammehi phassādīhi. Tattha tattheva sakakiccanipphādanaṭṭhāne bhijjanti. Itīti tasmā āvajjanādivoṭṭhabbanapariyosānānaṃ bhijjanato. Ittarānīti aciraṭṭhitikāni. Tatthāti tasmiṃ vacane ayaṃ upamāti attho. Udayabbayaparicchinno tāva tattako kālo etesanti tāvakālikāni, tassa bhāvo, taṃvasena.

谓诸法互相融通而促使生起，感受历受而发生。于是称为促生感官行为之缘，由此心波动现象终止。所谓“在此”即说明前文“如是类比”之涵义。所谓“兴盛消退”循序变化，指此时段之暂时性存在，乃心识之暂住状态也。

Etanti asammohasampajaññaṃ. Etthāti etasmiṃ yathāvuttadhammasamudāye. Dassanaṃ cakkhuviññāṇaṃ, tassa vaseneva ālokanavilokanapaññāyanato āvajjanādīnamaggahaṇaṃ.

“Etanti asammohasampajaññaṃ”意谓“无迷惑正觉”。此处“etthāti”为“在此教法中”，指按照前文所述事实而言。其义为“见”的表现即为眼识；因眼识自然生起对色法的观察与洞察智慧，进而生起对烦恼等诸法的觉知切断。

Samavāyeti sāmaggiyaṃ. Tatthāti pañcakkhandhavasena ālokanavilokana paññāyamāne. Nimittatthe cetaṃ bhummaṃ, tabbinimuttako ko ekoāloketi na tveva āloketi. Ko ca eko viloketi natveva viloketīti attho.

“Samavāyeti”为“和合一致”的意思。此处指如五蕴整体成就观察洞察智慧的功用。所谓“相于其处”，即不存在单一眼识或单一观察的本体，因观察即为整体统一作用；单一眼识不离观察，单一观察亦非独立，二者相辅相成。

‘‘Tathā’’tiādi āyatanavasena, dhātuvasena ca dassanaṃ. Cakkhurūpāni yathārahaṃ dassanassa nissayārammaṇapaccayo, tathā āvajjanā anantarādipaccayo, āloko upanissayapaccayoti dassanassa suttantanayena pariyāyato paccayatā vuttā. Sahajātapaccayopi dassanasseva, nidassanamattañcetaṃ aññamaññasampayuttaatthiavigatādipaccayānampi labbhanato, ‘‘sahajātādipaccayā’’tipi adhunā pāṭho dissati. ‘‘Eva’’ntiādi nigamanaṃ.

“Tathāti”等为“缘起所缘境界”与“元素”之意，指所见诸色以眼为依缘及根本因缘，烦恼亦为缘，而色等亦为眼为依缘，是故见与被见互为缘起。经文中指出，由于相互依止观照性起故，有“自相缘起”之说。然后以“Eva”等结尾，表明因缘条件之教义。

Idāni yathāpāṭhaṃ samiñjanapasāraṇesu sampajānaṃ vibhāvento ‘‘samiñjite pasārite’’tiādimāha. Tattha pabbānanti pabbabhūtānaṃ. Taṃsamiñjanapasāraṇeneva hi sabbesaṃ hatthapādānaṃ samiñjanapasāraṇaṃ hoti, pabbametesanti vā pabbā yathā ‘‘saddho’’ti, pabbavantānanti attho. Cittavasenevāti cittaruciyā eva, cittasāmatthiyā vā. Yaṃ yaṃ cittaṃ uppajjati sātthepi anatthepi samiñjituṃ, pasārituṃ vā, taṃtaṃcittānugateneva samiñjanapasāraṇamakatvāti vuttaṃ hoti. Tatthāti samiñjanapasāraṇesu atthānatthapariggaṇhanaṃ veditabbanti sambandho. Khaṇe khaṇeti tathā ṭhitakkhaṇassa byāpanicchāvacanaṃ. Vedanāti santhambhanādīhi rujjanā. ‘‘Vedanā uppajjatī’’tiādinā paramparapayojanaṃ dasseti. Tathā ‘‘tā vedanānuppajjantī’’tiādināpi. Purimaṃ purimañhi pacchimassa pacchimassa kāraṇavacanaṃ. Kāleti samiñjituṃ, pasārituṃ vā yuttakāle. Phātinti vuddhiṃ. Jhānādi pana viseso.

此段依原文讲解“宽窄开合”之“正念心”的区别。所谓“pabbā”意为“前行、已现”。“宽窄开合”乃指全身手脚之状态，是心识感觉的表象或状态。此以“心趣”即心的本体，说明心生时能够收敛（宽）、舒展（窄）、集中（开）、放松（合），具备此数种运动变化。以此示现时的各种感受及其因果关系。“Khaṇe khaṇeti”即时刻不断变化之意，“Vedanā”指身心受苦之感受。“Phātinti”意为渐增，指禅定的增长。此处结合身心感受及禅定的相续变化，论述心境的细节变化。

Tatrāyaṃ nayoti sappāyāsappāyaapariggaṇhane vatthusandassanasaṃṅkhāto nayo. Tadapariggahaṇe ādīnavadassaneneva pariggahaṇepi ānisaṃso vibhāvitoti tesamidha udāharaṇaṃ veditabbaṃ. Mahācetiyaṅgaṇeti duṭṭhagāmaṇiraññā katassa hemamālīnāmakassa mahācetiyassa aṅgaṇe. Vuttañhi –

此段论及“扶持涅槃之正法指导”，其中特别提到对诸苦乐烦恼的识别及应取法门的指引。以著名场所“Mahācetiyaṅgaṇa”为例，是指佛陀涅槃处的道场，亦即“恶人居住之处”——以此比喻烦恼聚集之地。文中指示阅读经律时应注意正见之趣味，依止法理洞察烦恼之本，以此为例说明烦恼自心起因而灭的理义。

‘‘Dīpappasādako thero, rājino ayyakassa me;

此段起首引用一则诗句：“大长老为有道之王建造灯塔之居所”，此为赞颂，典出历史人物及事迹，表彰其对佛法及僧团的护持与贡献。用于说明佛法修习与护持的殊胜德行。

Evaṃ kirāha nattā te, duṭṭhagāmaṇi bhūpati.

如此说吧，他们为恶行的首领。

Mahāpuñño mahāthūpaṃ, soṇṇamāliṃ manoramaṃ;

他建造了大功德的巨大佛塔，饰以美丽的金络。

Vīsaṃ hatthasataṃ uccaṃ, kāressati anāgate’’ti.

在将来他将修建高达二千五百肘的佛塔。

Bhūmippadeso cettha aṅgaṇaṃ ‘‘udaṅgaṇe tattha papaṃ avindu’’ntiādisu (jā. 1.1.2) viya, tasmā upacārabhūte susaṅkhate bhūmippadeseti attho. Teneva kāraṇena gihī jātoti kāyasaṃsaggasamāpajjanahetunā ukkaṇṭhito hutvā hīnāyāvatto. Jhāyīti jhāyanaṃ ḍayhanamāpajji. Mahācetiyaṅgaṇepi cīvarakuṭiṃ katvā tattha sajjhāyaṃ gaṇhantīti vuttaṃ ‘‘cīvarakuṭidaṇḍake’’ti, cīvarakuṭiyā cīvarachadanatthāya katadaṇḍaketi attho. ‘‘Maṇisappo nāma sīhaḷadīpe vijjamānā ekā sappajātīti vadantī’’ti ācariyānandattherena, (vibha. mūlaṭī. 242) ācariyadhammapālattherena (dī. ni. ṭī. 1.214) ca vuttaṃ. ‘‘Keci, apare, aññe’’ti vā avatvā ‘‘vadanti’’cceva vacanañca sārato gahetabbatāviññāpanatthaṃ aññathā gahetabbassa avacanato, tasmā na nīlasappādi idha ‘‘maṇisappo’’ti veditabbo.

地基处即是院落，如同《杂宝藏经》所说『高院墟那里不可侵犯』的义，因此称为地基处，表示附属之地。由此可知，居士出家是因肉身联系的断除而起，因缘于此而心生不安，堕于下降的境地。修习禅那即灭除烦恼。大佛塔院中亦建有衣钵僧舍，专供教授，如称『衣钵僧舍』，衣钵僧舍是用来覆盖衣钵之处。阿闍黎安那陀长老说，这“宝蚁”是锡兰一个称为蚁类的种族。阿闍黎法护长老及他亦如是说。另有人说，也有其他说法，因此起了“它们说”的传闻。故此不能用尼罗蚁类名目认定“宝蚁”。

Mahātheravatthunāti evaṃnāmakassa therassa vatthunā. Antevāsikehīti tattha nisinnesu bahūsu antevāsikesu ekena antevāsikena. Tenāha ‘‘taṃ antevāsikā pucchiṃsū’’ti. Kammaṭṭhānanti ‘‘abbhantare attā nāmā’’tiādinā (dī. ni. aṭṭha. 1.214) vakkhamānappakāraṃ dhātukammaṭṭhānaṃ. Pakaraṇatopi hi attho viññāyatīti. Tattha ṭhitānaṃ pucchantānaṃ saṅgahaṇavasena ‘‘tumhehī’’ti puna puthuvacanakaraṇaṃ. Evaṃ rūpaṃ sabhāvo yassāti evarūpo niggahitalopavasena tena , kammaṭṭhānamanasikārasabhāvenāti attho. Evametthāpīti api-saddena heṭṭhā vuttaṃ ālokitavilokitapakkhamapekkhanaṃ karoti. Ayaṃ nayo uparipi.

所谓大长老的由来，是指这位名为大长老者的长者。‘滞居者’意指在众多滞居者中由其一人。因而说‘这位滞居者问话’。‘修习处’谓‘内有自身名称’等，这是出自《长部》《尼柯耶》《注疏》的说法。从句式及语法学来看，‘你们（众）’以复数呈现。如是看来所说‘有此形相，即有此性情，修习处及意念之性情’。说法如此，故以相对对待之语句揭示。此理可上推。

Suttākaḍḍhanavasenāti yante yojitasuttānaṃ āviñchanavasena. Dāruyantassāti dārunā katayantarūpassa. Taṃ taṃ kiriyaṃ yāti pāpuṇāti, hatthapādādīhi vā taṃ taṃ ākāraṃ kurumānaṃ yāti gacchatīti yantaṃ, naṭakādipañcālikārūpaṃ, dārunā kataṃ yantaṃ tathā, nidassanamattañcetaṃ. Tathā hi naṃ potthena vatthena alaṅkariyattā potthalikā, pañca aṅgāni yassā sajīvassevāti pañcālikāti ca voharanti. Hatthapādalaḷananti hatthapādānaṃ kampanaṃ, hatthapādehi vā līḷākaraṇaṃ.

所谓经文之结，指引连系诸经文而使串联完整。如木质的，表示为木制一定形态。诸种行为随之而行，手脚等以相应方式而行进，演说及供养等文艺行为皆以木制相类举例。又如以布帛装饰泥或草制品，布帛称为帷，五官俱足能生存者，即称五官者。手脚抖动，或以手脚表演游戏等。

Saṅghāṭipattacīvaradhāraṇeti ettha saṅghāṭicīvarānaṃ samānadhāraṇatāya ekatodassanaṃ ganthagarutāpanayanatthaṃ, antaravāsakassa nivāsanavasena, sesānaṃ pārupanavasenāti yathārahamattho. Tatthāti saṅghāṭicīvaradhāraṇapattadhāraṇesu. Vuttappakāroti paccavekkhaṇavidhinā sutte vuttappabhedo.

桑嘎帝披达吉瓦拉那持者，在此指桑嘎帝及其披达吉瓦那的同等持有方式，表现为同一体的相关联，共同构成结聚体，承担其重任。作为夹衣，以居住的器物为用，是构成其他披达吉瓦那的覆盖层，故此称之。言此者，即论及桑嘎帝披达吉瓦那持所持衣物。所谓所说形式，乃称述方式，乃是通过回顾法会分别而被宣说的文献中所述之差别。

Uṇhapakatikassāti uṇhālukassa pariḷāhabahulakāyassa. Sītālukassāti sītabahulakāyassa. Ghananti appitaṃ. Dupaṭṭanti nidassanamattaṃ. ‘‘Utuddhaṭānaṃ dussānaṃ catugguṇaṃ saṅghāṭiṃ, diguṇaṃ uttarāsaṅgaṃ, diguṇaṃ antaravāsakaṃ, paṃsukūle yāvadattha’’nti (mahāva. 348) hi vuttaṃ. Viparītanti tadubhayato viparītaṃ, tesaṃ tiṇṇampi asappāyaṃ. Kasmāti āha ‘‘aggaḷādidānenā’’tiādi. Uddharitvā allīyāpanakhaṇḍaṃ aggaḷaṃ. Ādisaddena tunnakammādīni saṅgaṇhāti. Tathā-saddo anukaḍḍhanattho, asappāyamevāti. Paṭṭuṇṇadese pāṇakehi sañjātavatthaṃ paṭṭuṇṇaṃ. Vākavisesamayaṃ setavaṇṇaṃ dukūlaṃ. Ādisaddena koseyyakambalādikaṃ sānulomaṃ kappiyacīvaraṃ saṅgaṇhāti. Kasmāti vuttaṃ ‘‘tādisañhī’’tiādi. Araññe ekakassa nivāsantarāyakaranti brahmacariyantarāyekadesamāha. Corādisādhāraṇato ca tathā vuttaṃ. Nippariyāyena taṃ asappāyanti sambandho. Aneneva yathāvuttamasappāyaṃ anekantaṃ tathārūpapaccayena kassaci kadāci sappāyasambhavato. Idaṃ pana dvayaṃ ekantameva asappāyaṃ kassaci kadācipi sappāyābhāvatoti dasseti. Micchā ājīvanti etenāti micchājīvo, anesanavasena paccayapariyesanapayogo. Nimittakammādīhi pavatto micchājīvo tathā, etena ekavīsatividhaṃ anesanapayogamāha. Vuttañhi suttanipātaṭṭhakathāyaṃ khuddakapāṭhaṭṭhakathāyañca mettasuttavaṇṇanāyaṃ –

温布卡迪卡指湿热纱布或多湿纱布之披达吉瓦那。冷纱布指含较多冷凉纱布之衣物。固体指为成形坚固之物。都巴塔指举例说明用途之披达吉瓦那。『四倍于难穿扎的桑嘎帝披达吉瓦那，两倍于乌塔拉桑嘎帝披达吉瓦那，两倍于夹衣披达吉瓦那，尘堆衣直至该量』（大部348）此已宣说。反转指彼此相反之义，二者皆不可相混。何以故？曰因「初始断念」等为称谓。起自「阿伽罗」破碎之骨片。“阿迪”字作为结绳之具。此言逐字理，所谓“阿迪”义，在于强调不可混淆。用巴图纳地之棍棒制作棉被为「巴图纳」。发声上特定音节土黄色粗布之谓。以「阿迪」称呼罗沙与棉布等顺序一致、可用的桑嘎帝衣物。何以如此？即曰有森林中独居者生活受阻条件之义。类比盗贼等常见，故也如此言。总之彼此之间不可混淆之联系。此乃说法无法调和之处，因各种条件在某时某地导致不和谐状态产生。此二者纯粹不可相融，某处亦无和谐产生，显见此义。恶业生活者谓之此，即谓恶业生活者，依条件而不断寻求缘由。由「缘由行为」等造作生起恶业生活者，亦依此有二十一种不同的无明烦恼结合。确实在小部及注疏、慈悲经注释中有此宣说——

‘‘Yo imasmiṃ sāsane pabbajitvā attānaṃ na sammā payojeti, khaṇḍasīlo hoti , ekavīsatividhaṃ anesanaṃ nissāya jīvikaṃ kappeti. Seyyathidaṃ? Veḷudānaṃ, pattadānaṃ, puppha, phala, dantakaṭṭha, mukhodaka, sināna, cuṇṇa, mattikādānaṃ, cāṭukamyataṃ, muggasūpyataṃ, pāribhaṭutaṃ, jaṅghapesanikaṃ, vejjakammaṃ, dūtakammaṃ, pahiṇagamanaṃ, piṇḍapaṭipiṇḍaṃ, dānānuppadānaṃ, vatthuvijjaṃ, nakkhattavijjaṃ, aṅgavijja’’nti.

『于此教法受出家后不正勤修自身者，即为戒缺人，依二十一种无明烦恼从事生活。譬如提供木盆、布施布片、鲜花、水果、牙木、口水、洗涤、敷粉、泥土供养、四方供酬、松香熏供、按摩、医事劳动、使者事务、行乞乞食、布施食物、衣服知识、星象知识、身体知识。』

Abhidhammaṭīkākārena pana ācariyānandattherena evaṃ vuttaṃ –

然而由阿毗达摩注释者，即阿难长老说出——

‘‘Ekavīsati anesanā nāma vejjakammaṃ karoti, dūtakammaṃ karoti, pahiṇakammaṃ karoti, gaṇḍaṃ phāleti, arumakkhanaṃ deti, uddhaṃvirecanaṃ deti, adhovirecanaṃ deti, natthutelaṃ pacati, vaṇatelaṃ pacati, veḷudānaṃ deti, patta, puppha, phala, sināna, dantakaṭṭha, mukhodaka, cuṇṇa, mattikādānaṃ deti, cāṭukammaṃ karoti, muggasūpiyaṃ, pāribhaṭuṃ, jaṅghapesanikaṃ dvāvīsatimaṃ dūtakammena sadisaṃ, tasmā ekavīsatī’’ti (dha. sa. mūlaṭī. 150-51).

『所谓二十一种无明烦恼，表现为行医事、使者事务、出使活动、割疮、拔毛、上泻、下泻、不作油膏涂抹、涂抹染色油膏、供养木盆、布施布片、鲜花、水果、洗涤、牙木、口水、敷粉、泥土供养、实行四方动作、饮松香熏、按摩、二十一种类似使者的活动，由此名为“二十一”。』（大论原文150-151）

Aṭṭhakathāvacanañcettha brahmajālādisuttantanayena vuttaṃ, ṭīkāvacanaṃ pana khuddakavatthuvibhaṅgādiabhidhammanayena, ato cettha kesañci visamatāti vadanti, vīmaṃsitvā gahetabbaṃ. Apica ‘‘nimittakammādī’’ti iminā nimittobhāsaparikathāyo vuttā. ‘‘Micchājīvo’’ti pana yathāvuttapayogo, tasmā nimittakammañca micchājīvo ca, tabbasena uppannaṃ asappāyaṃ sīlavināsanena anatthāvahattāti attho. Samāhāradvandepi hi katthaci pulliṅgapayogo dissati yathā ‘‘cittuppādo’’ti. Atiruciye rāgādayo, atiaruciye ca dosādayoti āha ‘‘akusalā dhammā abhivaḍḍhantī’’ti. Tanti tadubhayaṃ. Kammaṭṭhānāvijahanavasenāti vakkhamānakammaṭṭhānassa avijahanavasena.

注疏文中曾引魔网经等经文，注释文则依据小部内容及阿毗达摩细分，故此谓有不正当处，需加考虑。且所谓“缘由行为”等词，实指缘由显现的不正行为所涉及之说。所谓恶业生活者，实因不正行为因缘而起，明显见于戒律毁坏之不善果。文中亦时有双重用法出现，如“心发生”等。恶染欲恨等为过多、不和谐之情绪，即所说“不善法增长”。两者兼顾。所谓行为境界损毁，即违反行为本质之无明损毁。

‘‘Abbhantare attā nāmā’’tiādinā saṅkhepato asammohasampajaññaṃ dassetvā ‘‘tattha cīvarampi acetana’’ntiādinā cīvarassa viya ‘‘kāyopi acetano’’ti kāyassa attasuññatāvibhāvanena tamatthaṃ paridīpento ‘‘tasmā neva sundaraṃ cīvaraṃ labhitvā’’tiādinā vuttassa itarītarasantosassa kāraṇaṃ vibhāvetīti daṭṭhabbaṃ. Evañhi sambandho vattabbo – asammohasampajaññaṃ dassento ‘‘abbhantare’’tiādimāha. Attasuññatāvibhāvanena pana tadatthaṃ paridīpituṃ vuttaṃ ‘‘tattha cīvara’’ntiādi. Idāni attasuññatāvibhāvanassa payojanabhūtaṃ itarītarasantosasaṅkhātaṃ laddhaguṇaṃ pakāsento āha ‘‘tasmā neva sundara’’ntiādīti.

「内在无我」等语，一经简略地指出非迷惑的正知，继而以「那里袈裟也是无生命的」等语，将袈裟比作无生命，称其为身体空性之表现，如此以明其义，进一步解释「因此绝不获得美好袈裟」等语，为不同喜乐的原因，须要加以观察。由此得知其关联应如此解说：言显无迷惑正知者曰「内在」，又为彰显身体空性之理，言袈裟如是。现在以彰显身体空性为目的，展示不同喜乐所得功德，乃说「因此不可能获得美好」等语。

Tattha abbhantareti attano santāne. Tatthāti tasmiṃ cīvarapārupane. Tesu vā pārupakattapārupitabbacīvaresu. Kāyopīti attapaññattimatto kāyopi. ‘‘Tasmā’’ti ajjhāharitabbaṃ, acetanattāti attho. Ahanti kammabhūto kāyo. Dhātuyoti cīvarasaṅkhāto bāhirā dhātuyo. Dhātusamūhanti kāyasaṅkhātaṃ ajjhattikaṃ dhātusamūhaṃ. Potthakarūpapaṭicchādane dhātuyo dhātusamūhaṃ paṭicchādenti viyāti sambandho. Pusanaṃ snehasecanaṃ, pūraṇaṃ vā potthaṃ, lepanakhananakiriyā, tena katanti potthakaṃ, tameva rūpaṃ tathā, khananakammanibbattaṃ dārumattikādirūpamidhādhippetaṃ. Tasmāti acetanattā, attasuññabhāvato vā.

其中「内在」指自身连续的存在，「那里」即是在袈裟上。诸袈裟若有制作与被制作之分，如衣物尔。身体亦是由身所指，亦即身体。所谓「因此」为所说原因，「无生命」之义，身体乃由行为所成之业体。所谓「外界物质」为袈裟名，外在界物质之总称。所谓物质总和即身体所造内在物质之总和。就书籍包覆而言，物质诸集合乃包覆之物，譬如布料、涂抹、粘合等做成的物品，即所称书籍。类似此义，涂抹物为以木材、陶土等为主要构成。所谓「因此」为无生命，由空我性而成。

Nāgānaṃ nivāso vammiko nāgavammiko. Cittīkaraṇaṭṭhānabhūto rukkho cetiyarukkho. Kehici sakkatassāpi kehici asakkatassa kāyassa upamānabhāvena yogyattā tesamidha kathanaṃ. Tehīti mālāgandhagūthamuttādīhi. Attasuññatāya nāgavammikacetiyarukkhādīhi viya kāyasaṅkhātena attanā somanassaṃ vā domanassaṃ vā na kātabbanti vuttaṃ hoti.

如龙居所为蜿蜒之地，称为龙蜿蜒之处。心为依止处的树木，称圣树。有些是对有毛者的比拟，有些是对无毛者身体的比拟，基于相应资格而表达此义。所谓「那些」，指以珠链、芳香聚合物等称呼。由于身体空性，不应令自己借助如龙蜿蜒圣树等诸多身体表现而造作喜乐或忧愁，此为所说义。

‘‘Labhissāmi vā, no vā’’ti paccavekkhaṇapubbakena ‘‘labhissāmī’’ti atthasampassaneneva gahetabbaṃ. Evañhi sātthakasampajaññaṃ bhavatīti āha ‘‘sahasāva aggahetvā’’tiādi.

应于回顾先行之时「我能得否」之前，先以有所得之意，坚固信念说「我能得」，此乃须把握。于是，是为有益于理趣之正知，故称「忽然不由自主地把握」等语。

Garupattoti atibhārabhūto patto. Cattāro vā pañca vā gaṇṭhikā catupañcagaṇṭhikā yathā ‘‘dvattipattā (pāci. 232), chappañcavācā’’ti (pāci. 61) aññapadabhūtassa hi vā-saddasseva attho idha padhāno catugaṇṭhikāhato vā pañcagaṇṭhikāhato vā patto dubbisodhanīyoti vikappanavasena atthassa gayhamānattā. Āhatā catupañcagaṇṭhikā yassāti catupañcagaṇṭhikāhato yathā ‘‘agyāhito’’ti, catupañcagaṇṭhikāhi vā āhato tathā, dubbisodhanīyabhāvassa hetugabbhavacanañcetaṃ. Kāmañcaūnapañcabandhanasikkhāpade (pārā. 612) pañcagaṇṭhikāhatopi patto paribhuñjitabbabhāvena vutto, dubbisodhanīyatāmattena pana palibodhakaraṇato idha asappāyoti daṭṭhabbaṃ. Duddhotapattoti agaṇṭhikāhatampi pakatiyāva dubbisodhanīyapattaṃ sandhāyāha. ‘‘Taṃ dhovantassevā’’tiādi tadubhayassāpi asappāyabhāve kāraṇaṃ. ‘‘Maṇivaṇṇapatto pana lobhanīyo’’ti iminā kiñcāpi so vinayapariyāyena kappiyo, suttantapariyāyena pana antarāyakaraṇato asappāyoti dasseti. ‘‘Pattaṃ bhamaṃ āropetvā majjitvā pacanti ‘maṇivaṇṇaṃ karissāmā’ti, na vaṭṭatī’’ti (pārā. aṭṭha. 1.pāḷimuttakavinicchayo) hi vinayaṭṭhakathāsu pacanakiriyāmattameva paṭikkhittaṃ. Tathā hi vadanti ‘‘maṇivaṇṇaṃ pana pattaṃ aññena kataṃ labhitvā paribhuñjituṃ vaṭṭatī’’ti (sārattha. ṭī. 2.85) ‘‘tādisañhi araññe ekakassa nivāsantarāyakara’’ntiādinā cīvare vuttanayena ‘‘nimittakammādivasena laddho pana ekantaakappiyo sīlavināsanena anatthāvahattā’’tiādinā amhehi vuttanayopi yathārahaṃ netabbo. Sevamānassāti hetvanto gadhavacanaṃ abhivaḍḍhanaparihāyanassa.

所谓「重物」是指过重之物。《巴利译经》如「四五围」或「二十围语」等，对不同字义的考证乃指主要四或五围，或四五围指涉及释义困难之义故，而用诡辩方式说义。所谓击打四五围乃指四五围击等举例。虽曾于《上座部律藏》中以五围击为教典保存，难以洁净之义亦说明此处不恰当。所谓难淨击则是指无围击亦会导致难净。如「为洗涤」等语。由于双方皆存在不洁净之状况，故不悦之因以此而起。所谓「虽有宝色之衣但可贪」是以戒律说法难以授予，于经文释义中则显示为障碍，故谓不悦。谓「披宝色衣熏洗、浸火烹煮说将造宝衣」，于律释仅部分反对煮熬行为。亦如所言，「虽披宝色衣而所得以他人之衣方能持用」，依据于此即可知戒律及经义中均指此类衣着为生戒戒守之障碍。于是云「披戴服务时」乃以驴语为因言辞增强斥责。

‘‘Abbhantare’’tiādi saṅkhepo. ‘‘Tatthā’’tiādi attasuññatāvibhāvanena vitthāro. Saṇḍāsenāti kammārānaṃ ayogahaṇavisesena. Aggivaṇṇapattaggahaṇeti agginā jhāpitattā aggivaṇṇabhūtapattassa gahaṇe. Rāgādipariḷāhajanakapattassa īdisameva upamānaṃ yuttanti evaṃ vuttaṃ.

「内在」等为概略之语，「那里」等为以身体空性加以详显。所谓「争斗」指行为者之间违背结合之性。所称「火取」乃因燃着火之性，故谓之火取。出于嗔恚及欲望等之熏染生烦恼，如是以类比喻成句，此为义解。

‘‘Apicā’’tiādinā saṅghāṭicīvarapattadhāraṇesu ekato asammohasampajaññaṃ dasseti. Chinnahatthapāde anāthamanusseti sambandho. Nīlamakkhikā nāma āsāṭikakārikā. Gavādīnañhi vaṇesu nīlamakkhikāhi katā anayabyasanahetubhūtā aṇḍakā āsāṭikā nāma vuccati. Anāthasālāyanti anāthānaṃ nivāsasālāyaṃ. Dayālukāti karuṇābahulā. Vaṇamattacoḷakānīti vaṇappamāṇena paṭicchādanatthāya chinnacoḷakhaṇḍakāni. Kesañcīti bahūsu kesañci anāthamanussānaṃ. Thūlānīti thaddhāni. Tatthāti tasmiṃ pāpuṇane, bhāvalakkhaṇe, nimitte vā etaṃ bhummaṃ. Kasmāti vuttaṃ ‘‘vaṇapaṭicchādanamattenevā’’tiādi. Coḷakena, kapālenāti ca atthayoge kammatthe tatiyā, karaṇatthe vā. Vaṇapaṭicchādanamatteneva bhesajjakaraṇamattenevāti pana visesanaṃ, na pana maṇḍanānubhavanādippakārena atthoti. Saṅkhāradukkhatādīhi niccāturassa kāyassa paribhogabhūtānaṃ pattacīvarānaṃ edisameva upamānamupapannanti tathā vacanaṃ daṭṭhabbaṃ. Sukhumattasallakkhaṇena uttamassa sampajānassa karaṇasīlattā, purimehi ca sampajānakārīhi uttamattā uttamasampajānakārī.

『"Apicā"』一词等，于衣钵袈裟等衣物披挂上，整体显现清明无迷的正知。断手断足者称为无依者，当念及此关系。所谓蓝蜜蜂，即采集草木汁液者。牛等畜类体上用蓝蜜蜂所做，因其造成破坏故称为虫子、刺虫。无依者舍，谓无依之众生的寄居处。『Dayālukā』是慈悲众多之意。『Vaṇamattacoḷakāni』谓依据面积遮盖用的断片袈裟。『Kesañci』谓众多头发，指念无依者头发。『Thūlāni』谓粗大之物。『Tattha』指在此处的获得、成就、缘由或征象。如『Vaṇapaṭicchādanamatteneva』所释，此处『Coḷaka』和『Kapāla』作为动词在用法上的第三类及工具义。『Vaṇapaṭicchādanamatteneva』等虽是修饰，但非指装饰、供奉等实际意义。以造作痛苦等难行之义，对四大身体不断损耗之袈裟等，比附为喻，如法应当理解。此番言说乃基于微妙细缘的最高正知及前辈正知行持为最佳表现。

Asanādikiriyāya kammavisesayogato asitādipadeheva kammavisesasahito kiriyāviseso viññāyatīti vuttaṃ ‘‘asiteti piṇḍapātabhojane’’tiādi. Aṭṭhavidhopi atthoti aṭṭhappakāropi payojanaviseso.

由坐姿等体态动作特别相关；于黑色等身体上世间动作特别之异种称为行为异种，故谓『Asiteti piṇḍapātabhojane』等。『Aṭṭhavidho』亦指其具体八种用途，亦即八种功能上的特殊目的。

Tattha piṇḍapātabhojanādīsu attho nāma iminā mahāsivattheravādavasena ‘‘imassa kāyassa ṭhitiyā’’tiādinā (saṃ. ni. 4.120; a. ni. 6.58; 8.9; dha. sa. 1355; mahāni. 206) sutte vuttaṃ aṭṭhavidhampi payojanaṃ dasseti. Mahāsivatthero (dha. sa. 1.1355) hi ‘‘heṭṭhā cattāri aṅgāni paṭikkhepo nāma, upari pana aṭṭhaṅgāni payojanavasena samodhānetabbānī’’ti vadati. Tattha ‘‘yāvadeva imassa kāyassa ṭhitiyā’’ti ekamaṅgaṃ, ‘‘yāpanāyā’’ti ekaṃ, ‘‘vihiṃsūparatiyā’’ti ekaṃ, ‘‘brahmacariyānuggahāyā’’ti ekaṃ, ‘‘iti purāṇañca vedanaṃ paṭihaṅkhāmī’’ti ekaṃ, ‘‘navañca vedanaṃ na uppādessāmī’’ti ekaṃ, ‘‘yātrā ca me bhavissatī’’ti ekaṃ, ‘‘anavajjatā cā’’ti ekaṃ, phāsuvihāro pana bhojanānisaṃsamattanti evaṃ aṭṭha aṅgāni payojanavasena samodhānetabbāni. Aññathā pana ‘‘neva davāyā’’ti ekamaṅgaṃ, ‘‘na madāyā’’ti ekaṃ, ‘‘na maṇḍanāyā’’ti ekaṃ, ‘‘na vibhūsanāyā’’ti ekaṃ, ‘‘yāvadeva imassa kāyassa ṭhitiyā yāpanāyā’’ti ekaṃ, ‘‘vihiṃsūparatiyā brahmacariyānuggahāyā’’ti ekaṃ, ‘‘iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmī’’ti ekaṃ, ‘‘yātrā ca me bhavissatī’’ti ekaṃ, ‘‘anavajjatā ca phāsuvihāro cā’’ti pana bhojanānisaṃsamattanti vuttāni aṭṭhaṅgāni idhānadhippetāni. Kasmāti ce? Payojanānameva abhāvato, tesameva ca idha atthasaddena vuttattā. Nanu ca ‘‘nevadavāyātiādinā nayena vutto’’ti mariyādavacanena dutiyanayasseva idhādhippetabhāvo viññāyatīti? Na, ‘‘neva davāyā’’tiādinā paṭikkhepaṅgadassanamukhena paccavekkhaṇapāḷiyā desitattā, yathādesitatantikkamasseva mariyādabhāvena dassanato. Pāṭhakkameneva hi ‘‘neva davāyātiādinā nayenā’’ti vuttaṃ, na atthakkamena, tena pana ‘‘imassa kāyassa ṭhitiyātiādinā nayenā’’ti vattabbanti.

在乞食、食用等方面之用意，据大尸长老传统言说称此为“此身体之坚固”、“据守此身”、“不破损于”、“护持梵行”等八种（）用途。大尸长老释曰：“以下四肢乃弃舍之名；而上八肢乃基于用途而整合。”八种中包含“仅至于身体守护”，“用于生存”，“用于防御侵害”，“辅助梵行”等等。及古今“弃除痛苦”，“不生新苦”，“旅途安稳”，“纯洁修行”等功用。又或有“非为装饰、供奉”等否认文句。因无效用途，基于礼敬而言。所谓以“非危害此义”等成文辞辞，不是主旨，而是观察行为的礼敬本质。欲由退让障止之举范例，以示尊重。此句“非为装饰”属否定误会预防之说，因为“非为装饰”仅是婉辞，因礼敬意最为重要。勿当作字面理解，而应依礼敬准则理解“此当说法“此身体之坚固”是礼敬之仪”。

Tidhā dente dvidhā gāhaṃ sandhāya ‘‘paṭiggahaṇaṃ nāmā’’ti vuttaṃ, bhojanādigahaṇatthāya hatthaotāraṇaṃ bhuñjanādiatthāya ālopakaraṇantiādinā anukkamena bhuñjanādipayogo vāyodhātuvaseneva vibhāvito. Vāyodhātuvipphārenevāti ettha eva-saddena nivattetabbaṃ dasseti ‘‘na kocī’’tiādinā. Kuñcikā nāma avāpuraṇaṃ, yaṃ ‘‘tāḷo’’tipi vadanti. Yantakenāti cakkayantakena. Yatati ugghāṭananigghāṭanaukkhipananikkhipanādīsu vāyamati etenāti hi yantakaṃ. Sañcuṇṇakaraṇaṃ musalakiccaṃ. Antokatvā patiṭṭhāpanaṃ udukkhalakiccaṃ. Āloḷitaviloḷitavasena parivattanaṃ hatthakiccaṃ. Itīti evaṃ. Tatthāti hatthakiccasādhane, bhāvalakkhaṇe, nimitte vā bhummaṃ. Tanukakheḷoti pasannakheḷo. Bahalakheḷoti āvilakheḷo. Jivhāsaṅkhātena hatthena āloḷitaviloḷitavasena ito cito ca parivattakaṃ jivhāhatthaparivattakaṃ. Kaṭacchu, dabbīti katthaci pariyāyavacanaṃ. ‘‘Pume kaṭacchu dabbitthī’’ti hi vuttaṃ. Idha pana yena bhojanādīni antokatvā gaṇhāti, so kaṭacchu, yāya pana tesamuddharaṇādīni karoti, sā dabbīti veditabbaṃ. Palālasanthāranti patiṭṭhānabhūtaṃ palālādisanthāraṃ. Nidassanamattañhetaṃ. Dhārentoti patiṭṭhānabhāvena sampaṭicchanto. Pathavīsandhārakajalassa taṃsandhārakavāyunā viya paribhuttāhārassa vāyodhātunāva āmāsaye avaṭṭhānanti dasseti ‘‘vāyodhātuvaseneva tiṭṭhatī’’ti iminā. Tathā paribhuttañhi āhāraṃ vāyodhātu heṭṭhā ca tiriyañca ghanaṃ parivaṭumaṃ katvā yāva pakkā sannirujjhanavasena āmāsaye patiṭṭhitaṃ karotīti. Uddhanaṃ nāma yattha ukkhaliyādīni patiṭṭhāpetvā pacanti, yā ‘‘cullī’’tipi vuccati. Rassadaṇḍo daṇḍako. Patodo yaṭṭhi. Itīti vuttappakāramatidisati. Vuttappakārasseva hi dhātuvasena vibhāvanā. Tattha atiharatīti yāva mukhā abhiharati. Vītiharatīti tato kucchiyaṃ vimissaṃ karonto haratī’’ti (dī. ni. ṭī. 1.214) ācariyadhammapālatthero, ācariyānandatthero pana ‘‘tato yāva kucchi, tāva haratī’’ti (vibha. mūlaṭī. 523) āha. Tadubhayampi atthato ekameva ubhayatthāpi kucchisambandhamattaṃ haraṇasseva adhippetattā.

描述进食时以两手抓握而名为“持取”，谓为进食、抓取食物之器具。以空气元素之作用说明食用行为，谓空气随着动作变化流转。空气元素变化显示“无所悉知”之义。『Kuñcikā』为空心竹管，即所谓“叶管”。『Yantakena』谓指器械具足者。所谓“努力开合及投掷”之意，即器械用具。制作碎片用之杵。制作推动用之工具。以手动作或舌作旋转等各式动作称“手工动作”。如此表现。『Tattha』指手工动作之器具、成就、缘由、现象等。如“细腻柔和”谓柔软细微，“粗大”谓粗厚深重。所谓舌头搅动时以手推动旋转动作，称为“舌手搅动”。『Kaṭacchu』和『Dabba』有些时候互为替代。例『Pume katacchu dabbitthī』是说“男人用器具”。这里，一面指抓取食物，另一面指取出食物等称为“Dabba”。“Palālasañthāra”意指安置保持之处。仅作为示例说明。所谓“Dhārenti”是固持置放。地、水、风三元素如同支撑保持食物之施用方式，谓空气元素就如同风力保持胆汁按所处肠胃之中不散溢。如此，受食之物占据并固定于胃部，称为“Āmāsaya”。所谓“Uddhana”是指以火等加热炊煮食物，即小火。『Rassadaṇḍo』『Daṇḍako』『Patodo』『Yaṭṭhi』诸语所述即指火焰形态。此为常见的元素示例。说法出自佛音长老、阿难长老等论书注释，强调此二义实质相同，皆指火焰相关之动作和守护。

Apica atiharatīti mukhadvāraṃ atikkāmento harati. Vītiharatīti kucchigataṃ passato harati. Dhāretīti āmāsaye patiṭṭhitaṃ karoti . Parivattetīti aparāparaṃ parivattanaṃ karoti. Sañcuṇṇetīti musalena viya sañcuṇṇanaṃ karoti. Visosetīti visosanaṃ nātisukkhaṃ karoti. Nīharatīti kucchito bahi niddhāreti. Pathavīdhātukiccesupi yathāvuttoyeva attho. Tāni pana āhārassa dhāraṇaparivattanasañcuṇṇanavisosanāni pathavīsahitā eva vāyodhātu kātuṃ sakkoti, na kevalā, tasmā tāni pathavīdhātuyāpi kiccabhāvena vuttāni. Sinehetīti temeti. Allattañca anupāletīti yathā vāyodhātuādīhi ativiya sosanaṃ na hoti, tathā allabhāvañca nātiallatākaraṇavasena anupāleti. Añjasoti āhārassa pavisanaparivattananikkhamanādīnaṃ maggo. Viññāṇadhātūti manoviññāṇadhātu pariyesanajjhoharaṇādivijānanassa adhippetattā. Tattha tatthāti tasmiṃ tasmiṃ pariyesanajjhoharaṇādikicce. Taṃtaṃvijānanassa paccayabhūto taṃnipphādakoyeva payogo sammāpayogo nāma. Yena hi payogena pariyesanādi nipphajjati,. So tabbisayavijānanampi nipphādeti nāma tadavinābhāvato. Tamanvāya āgammāti attho. Ābhujatīti pariyesanavasena, ajjhāharaṇajiṇṇājiṇṇatādipaṭisaṃvedanavasena ca tāni pariyesanajjhoharaṇajiṇṇājiṇṇatādīni āvajjeti vijānāti. Āvajjanapubbakattā vijānanassa vijānanampettha gahitanti veditabbaṃ. Atha vā sammāpayogo nāma sammāpaṭipatti. Tamanvāya āgamma. ‘‘Abbhantare attā nāma koci bhuñjanako natthī’’tiādinā ābhujati samannāharati, vijānātīti attho. Ābhogapubbako hi sabbo viññāṇabyāpāroti ‘‘ābhujati’’cceva vuttaṃ.

“Apica atiharatīti”是指通过嘴门闯入的阻碍物将之退出；“Vītiharatīti”是指视见口中阻塞物而退出。所谓“Dhāretīti”是指食物临近部位或胃部固定保持。“Parivattetīti”谓另一手法相互转换旋转之意。“Sañcuṇṇetīti”有如杵臼增加摩擦。湿润滚动状旋转等手法指手动作。此即此义。『Tattha』是针对手动作的器具、标志、缘由或现象理解。如‘Tanukakheloti’是精细柔软如丝般动。‘Bahalakheloti’是粗糙坚硬动作。以舌头搅动和手协作旋转称为“舌手旋转”。“Kaṭacchu”或“Dabba”于不同场合可替换使用，说“男子用器具”的用例即辨此。此中，一面抓取食物，一面取出，称之为“Dabba”。“Palālasanthāra”就是固定位置。此乃仅作示范。以“Dhārenti”意即靠固执维系。以大地、水、风三种元素比喻胃部媒介维持食物不可扩散。胃中胃置即所谓『Āmāsaya』。如“Uddhana”所称，意指用火元素烹煮布置。所举火焰实例明示出火元素之运作。原文论述中，这方面解释由佛音师长及阿难长老续附，说明有关吞咽及火元素守护实质是一致之义。

Gamanatoti bhikkhācāravasena gocaragāmaṃ uddissa gamanato. Paccāgamanampi gamanasabhāvattā imināva saṅgahitaṃ. Pariyesanatoti gocaragāme bhikkhāya āhiṇḍanato. Pariyesanasabhāvattā imināva paṭikkamanasālādiupasaṅkamanampi saṅgahitaṃ. Paribhogatoti dantamusalehi sañcuṇṇetvā jivhāya samparivattanakkhaṇeyeva antarahitavaṇṇagandhasaṅkhāravisesaṃ suvānadoṇiyaṃ suvānavamathu viya paramajegucchaṃ āhāraṃ paribhuñjanato. Āsayatoti evaṃ paribhuttassa āhārassa pittasemhapubbalohitāsayabhāvūpagamanena paramajigucchanahetubhūtato āmāsayassa upari patiṭṭhānakapittādicatubbidhāsayato. Āsayati ekajjhaṃ pavattamānopi kammabalavavatthito hutvā mariyādavasena aññamaññaṃ asaṅkarato tiṭṭhati pavattati etthāti hi āsayo, āmāsayassa upari patiṭṭhānako pittādi catubbidhāsayo. Mariyādattho hi ayamākāro. Nidhānatoti āmāsayato. Nidheti yathābhutto āhāro nicito hutvā tiṭṭhati etthāti hi āmāsayo ‘‘nidhāna’’nti vuccati. Aparipakkatoti bhuttāhāraparipācanena gahaṇīsaṅkhātena kammajatejasā aparipākato. Paripakkatoti yathāvuttakammajatejasāva paripākato. Phalatoti nipphattito, sammāparipaccamānassa, asammāparipaccamānassa ca bhuttāhārassa yathākkamaṃ kesādikuṇapadadduādirogābhinipphattisaṅkhātapayojanatoti vā attho. ‘‘Idamassa phala’’nti hi vuttaṃ. Nissandanatoti akkhikaṇṇādīsu anekadvāresu ito cito ca vissandanato. Vuttañhi –

『Gamanatoti』谓比库行为，即前往行脚路途中，至食村生活。『Paccāgamanampi』因本身行走，自然归属于此。『Pariyesanatoti』是指在食村为比库乞食用意所为。『Pariyesanabhāvattā』含此含意，包括返回食舍等行为。『Paribhogatoti』是指以牙齿、木杵等砸碎食物，然后舌头旋转动作促使入咽，整体食味与香气俱全。『Āsayatoti』指食物经过消化后在胃部停留之状。胃部四种质性中以胆汁色红、粘稠等为主，至胃上方。『Āsayati』为胃部行走且具有活动力，虽稳定却不相缠绕，能彼此互动运行，这谓胃质之动态。称谓即胃上部稳定且运作有秩序。此谓“秩序”即规矩。『Mariyādattho』是此形态。『Nidhānatoti』是指胃部，此处谓胃部安置食物即是称为“胃”“Nidhāna”。『Aparipakkatoti』谓未熟之食物，因消化能量不足故未能成熟。『Paripakkatoti』谓因消化作用而成熟。『Phalatoti』谓所生之果效，即正确消化或错误消化产生自身相应疾病的果报。谓“Idamassa phala”是此意。『Nissandanatoti』指口鼻眼耳诸多门户的进出。引文说明——

‘‘Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ;

『食物』『饮水』『副食』『主食』和『大饭』。

Ekadvārena pavisitvā, navadvārehi sandatī’’ti. (visuddhi. 1.303);

从一个门进入，从九个门流出。（《清净道论》一·三〇三）

Sammakkhanatoti hatthaoṭṭhādiaṅgesu navasu dvāresu paribhogakāle, paribhuttakāle ca yathārahaṃ sabbaso makkhanato. Sabbattha āhāre paṭikkūlatā paccavekkhitabbāti saha pāṭhasesena yojanā. Taṃtaṃkiriyānipphattipaṭipāṭivasena cāyaṃ ‘‘gamanato’’tiādikā anupubbī ṭhapitā. Sammakkhanaṃ pana paribhogādīsu labbhamānampi nissandavasena visesato paṭikkūlanti sabbapacchā ṭhapitanti daṭṭhabbaṃ.

所谓『撒满』，指在肘、手、肩等肢体部分于新开的九门上享用时，得以适当、完全地撒满。此处须与章节结合审视，悉数观察食物的粗糙与顺逆。此义借由逐渐形成的衣着礼仪次第，诸如『行走时』等依次安立。『撒满』尤其体现在食用时，即使获得的食物不依赖他物，亦须特别注意粗糙不适之处，俱须且必须事后定为如是予以安立，实应当见。

Pattakāleti yuttakāle, yathāvuttena vā tejena paripaccanato uccārapassāvabhāvaṃ pattakāle. Vegasandhāraṇena uppannapariḷāhattā sakalasarīrato sedā muccanti. Tatoyeva akkhīni paribbhamanti, cittañca ekaggaṃ na hoti. Aññe ca sūlabhagandarādayo rogā uppajjanti. Sabbaṃ tanti sedamuccanādikaṃ.

所谓『躺卧』，指合时宜、适合的时间光线达到，语言表露与收敛均恰当时的躺卧。因急迫所生之疲惫使得全身沉重松弛。眼球翻动，心不能专注。或生针刺风味等疾病。总归皆因体沉疲惫等而致松弛开释。

Aṭṭhāneti manussāmanussapariggahite khettadevāyatanādike ayuttaṭṭhāne. Tādise hi karontaṃ kuddhā manussā, amanussā vā jīvitakkhayampi pāpenti. Āpattīti pana bhikkhubhikkhunīnaṃ yathārahaṃ dukkaṭapācittiyā. Patirūpe ṭhāneti vuttaviparīte ṭhāne. Sabbaṃ tanti āpattiādikaṃ.

所谓『安住八处』，是人属、非人属的居处，如田地、神所等八处。居于此处的人若为恶行则将损害生命。所谓『犯戒』，即比库、比库尼因不当之事而犯轻重戒律。所谓『不当处』，则为违反戒律所称反面之处。总归皆属于犯戒类义。

Nikkhamāpetā attā nāma atthi, tassa kāmatāya nikkhamananti bālamaññanaṃ nivattetuṃ ‘‘akāmatāyā’’ti vuttaṃ, attano anicchāya apayogena vāyodhātuvipphāreneva nikkhamatīti vuttaṃ hoti. Sannicitāti samuccayena ṭhitā. Vāyuvegasamuppīḷitāti vāyodhātuyā vegena samantato avapīḷitā, nikkhamanassa cetaṃ hetuvacanaṃ. ‘‘Sannicitā uccārapassāvā’’ti vatvā ‘‘so panāyaṃ uccārapassāvo’’ti puna vacanaṃ samāhāradvandepi pulliṅgapayogassa sambhavatādassanatthaṃ. Ekattameva hi tassa niyatalakkhaṇanti. Attanā nirapekkhaṃ nissaṭṭhattā neva attano atthāya santakaṃ vā hoti, kassacipi dīyanavasena anissajjitattā, jigucchanīyattā ca na parassapīti attho. Sarīranissandovāti sarīrato vissandanameva nikkhamanamattaṃ. Sarīre sati so hoti, nāsatīti sarīrassa ānisaṃsamattantipi vadanti. Tadayuttameva nidassanena visamabhāvato. Tattha hi ‘‘paṭijagganamattamevā’’ti vuttaṃ, paṭisodhanamattaṃ evāti cassa attho. Veḷunāḷiādiudakabhājanaṃ udakatumbo. Tanti chaḍḍitaudakaṃ.

所谓『出行』，指自体存在，出行受自身意愿驱使，退回至无意愿者则称无意愿出行。或因体内风疾变异而出行。所谓确定，指总体安立。所谓风力压迫，指风力从各处笼罩致使心念外出。又云『确定的语言表露』，以及『那个语言表露』均因聚合之词尾显出雌阳交替而供观示。此为其固定标记。因无我、无依、无所着而自身不障碍，无被拒绝、无嫌恶他人，且无依赖于他人，故意趣不轻弃自身体之出行，即为自然流出。称之为依赖身体之出行。身体尚存时出行方存，身体失时不可称出行。此亦诸词义异异证据。已曰『仅为显露程度』，意谓仅为净化程度。毛发、指甲等为水器所食，水器即为器皿。故自然出行即为舍弃之水。

‘‘Gateti gamane’’ti pubbe abhikkamapaṭikkamagahaṇena gamanepi purato, pacchato ca kāyassa atiharaṇaṃ vuttanti idha gamanameva gahita’’nti (vibha. mūlaṭī. 525) ācariyānandattherena vuttaṃ, taṃ kecivādo nāma ācariyadhammapālattherena kataṃ. Kasmāti ce? Gamane pavattassa purato, pacchato ca kāyātiharaṇassa tadavinābhāvato padavītihāraniyamitāya gamanakiriyāya eva saṅgahitattā, vibhaṅgaṭṭhakathādīhi (abhi. aṭṭha. 2.523) ca virodhanato. Vuttañhi tattha gamanassa ubhayattha samavarodhattaṃ, bhedattañca –

“在移动过程中”这一表述，以先前的前进与后退行为为前提，论及行动的前面，以及身体之后方的超越行为，在此教法中称之为“移动本身已被掌握”。这是由长老阿难多所述说，而部分说法则由长老师法护所作。原因何在？因移动进行时，前面有行动，后方虽有身体超越，但因该超越不存在，故由稳定步伐所限，行动实际上成为一体，因此此处违背了《杂集论》和《别解脱经论》等对这一点的解释。确实，关于移动，二者既有一致，又有分别——

‘‘Ettha ca eko iriyāpatho dvīsu ṭhānesu āgato. So heṭṭhā ‘abhikkante paṭikkante’ti ettha bhikkhācāragāmaṃ gacchato ca āgacchato ca addhānagamanavasena kathito. ‘Gate ṭhite nisinne’ti ettha vihāre cuṇṇikapāduddhārairiyāpathavasena kathitoti veditabbo’’ti.

“此处只有一条行路之道，出现于两个地点。一处是下方，称为‘前行、后退’，此处论及比库行为村的往返，以及行进往返之稳固步伐。‘走过、停留、坐下’，此处论及寺院中由清理脚印的步伐所现现行，应当知晓。”

‘‘Gate’’tiādīsu avatthābhedena kiriyābhedoyeva, na pana atthabhedoti dassetuṃ ‘‘gacchanto vā’’tiādi vuttaṃ. Tenāha ‘‘tasmā’’tiādi . Tattha sutteti dīghanikāye, majjhimanikāye ca saṅgīte satipaṭṭhānasutte (dī. ni. 2.372; ma. ni. 1.105) addhānairiyāpathāti cirapavattakā dīghakālikā iriyāpathā addhānasaddassa cirakālavacanato ‘‘addhaniyaṃ assa ciraṭṭhitika’’ntiādīsu (dī. ni. 2.184; 3.177; pārā. 21) viya, addhānagamanapavattakā vā dīghamaggikā iriyāpathā. Addhānasaddo hi dīghamaggapariyāyo ‘‘addhānagamanasamayo’’tiādīsu (pāci. 213, 217) viya. Majjhimāti bhikkhācārādivasena pavattā nāticirakālikā, nātidīghamaggikā vā iriyāpathā. Cuṇṇiyairiyāpathāti vihāre, aññattha vā ito cito ca parivattanādivasena pavattā appamattakabhāvena cuṇṇavicuṇṇiyabhūtā iriyāpathā. Appamattakampi hi ‘‘cuṇṇavicuṇṇa’’nti loke vadanti. ‘‘Khuddakacuṇṇikairiyāpathā’’tipi pāṭho, khuddakā hutvā vuttanayena cuṇṇikā iriyāpathāti attho. Tasmāti evaṃ avatthābhedena iriyāpathabhedamattassa kathanato. Tesupīti ‘‘gate ṭhite’’tiādīsupi. Vuttanayenāti ‘‘abhikkante’’tiādīsu vuttanayena.

虽以“走过”等动词形态表述存在差别，但行为本质无不同，未见用“行走中”等语区别意义。因此说“故而”，此处讲述《长部》、《中部》及祇洹念处经联诵中的“稳固步伐”，指的是持续时间较长的稳定步伐，故谓“稳固者恒久停驻”，见《长部》中数处，且稳固步伐谓之长远之行路。稳固一词涵盖长远之路义，如《补注》等经义所示。中者，以比库行为等称，意为非过久而非过长的行路。所谓清洁的步伐，则是寺院中或其他地方常行的周遍转行，保持细微清洁的行路。哪怕是微细者，世间俗语亦用“清洁或细微”称之。三种经文对此有所记载，意谓清洁步伐。故此处乃依照上述层分类别，叙述步伐之区别。此等因而谓包括“走过、停留”等语。所谓言语，为“前行、后退”等语。

Aparabhāgeti gamanairiyāpathato aparabhāge. Ṭhitoti ṭhitairiyāpathasampanno. Etthevāti caṅkamaneyeva. Evaṃ sabbattha yathārahaṃ.

“后半部分”指于行动及步路的后半部分。所谓站立，是具备站立步伐者。此处谓之从动即止的过程。如此，在任何处所皆是合理。

Gamanaṭhānanisajjānaṃ viya nisīdanasayanassa kamavacanamayuttaṃ yebhuyyena tathā kamābhāvatoti ‘‘uṭṭhāya’’ micceva vuttaṃ.

行路之地如坐卧之所，常辅以动作语，因无欲望等故。“起立”有所谬误而被斥。

Jāgaritasaddasannidhānato cettha bhavaṅgotaraṇavasena niddokkamanameva sayanaṃ, na pana piṭṭhipasāraṇamattanti dasseti ‘‘kiriyāmayapavattāna’’ntiādinā. Divāseyyasikkhāpade (pārā. 77) viya piṭṭhipasāraṇassāpi sayanairiyāpathabhāvena ekalakkhaṇattā etthāvarodhanaṃ daṭṭhabbaṃ. Karaṇaṃ kiriyā, kāyādikiccaṃ, taṃ nibbattentīti kiriyāmayāni taddhitasaddānamanekatthavuttito. Atha vā āvajjanadvayakiccaṃ kiriyā, tāya pakatāni, nibbattāni vā kiriyāmayāni. Āvajjanavasena hi bhavaṅgupacchede sati vīthicittāni uppajjantīti. Aparāparuppattiyā nānappakārato vattanti parivattantīti pavattāni. Katthaci pana ‘‘cittāna’’nti pāṭho, so abhidhammaṭṭhakathādīhi, (vibha. aṭṭha. 523) taṭṭīkāhi ca viruddhattā na porāṇapāṭhoti veditabbo. Kiriyāmayāni eva pavattāni tathā, javanaṃ, sabbampi vā chadvārikavīthicittaṃ. Tenāha abhidhammaṭīkāyaṃ (vibha. mūlaṭī. 525) ‘‘kāyādikiriyāmayattā , āvajjanakiriyāsamuṭṭhitattā ca javanaṃ, sabbampi vā chadvārappavattaṃ kiriyāmayapavattaṃ nāmā’’ti. Appavattanti niddokkamanakāle anuppajjanaṃ suttaṃ nāmāti attho gahetabbo. Neyyatthavacanañhi idaṃ, itarathā chadvārikacittānaṃ purecarānucaravasena uppajjantānaṃ sabbesampi dvāravimuttacittānaṃ pavattaṃ suttaṃ nāma siyā, evañca katvā niddokkamanakālato aññasmiṃ kāle uppajjantānaṃ dvāravimuttacittānampi pavattaṃ jāgarite saṅgayhatīti veditabbaṃ.

因觉醒声之存在，于此乃是生命河流穿越，实为睡眠的非展开状，而非单纯铺设被褥。此谓“行动之变化”者。白日眠戒期间，如《补注》所示，铺设被褥亦视为一种特定的步路行为，因自身特色，能够阻止行路活动。谓言“行为”者，乃指身体等行为，且含有多义递次。或者说由守戒二种——整洁守护行为，为行为；由守护生理过程，亦是行为。守护行为由于心理分裂而生，导致多变动，称为转行。虽有“心”字句者，因与《阿毗达摩补注》等相抵触，不是古老读本，应当判明。行为即变化事物，行为变动即为运动。故《阿毗达摩补注》中言“身体等行为及因守护行为生之运动，乃由六路行走之河流”等语。所谓“轻微的运动”，即为世人说的“细碎运动”。亦曰“小步清洁路线”，三义之中的一条，是“小”义下“小步清洁路线”的意思。故“故”者，即是以此区别行为之类而叙述步路差别。后半部分即包括“走过、停留”等等。谓言教义者，即指“前行、后退”等。

Cittassa payogakāraṇabhūte oṭṭhādike paṭicca yathāsakaṃ ṭhāne saddo jāyatīti āha ‘‘oṭṭhe ca paṭiccā’’tiādi. Kiñcāpi saddo yathāṭhānaṃ jāyati, oṭṭhālanādinā pana payogeneva jāyati, na vinā tena payogenāti adhippāyo. Keci pana vadanti ‘‘oṭṭhe cātiādi sadduppattiṭṭhānanidassana’’nti, tadayuttameva tathā avacanato. Na hi ‘‘oṭṭhe ca paṭiccā’’tiādinā sasamuccayena kammavacanena ṭhānavacanaṃ sambhavatīti. Tadanurūpanti tassa saddassa anurūpaṃ. Bhāsanassa paṭisañcikkhanavirodhato tuṇhībhāvapakkhe ‘‘aparabhāge bhāsito iti paṭisañcikkhatī’’ti na vuttaṃ, tena ca viññāyati ‘‘tuṇhībhūtova paṭisañcikkhatīti attho’’ti.

因心为作用的缘起，依起立等事，于相应之处生起声音，故说“依起立等”。任何声音虽在其所处之处生起，然起立声等因心的作用而生起，若无此作用则无此缘起，这是根本法则。有人则说，“依起立等”指声音的生起场所显现，此说亦相应原文，理无他异。因“依起立”等语以业语集成，故不能作地点词解。应理解为声音本身相应的缘起。因讲论时有守静意，反对识贯，故未加言“起静者异分”之文，唯能知“静所缘即守静义”而已。

Bhāsanatuṇhībhāvānaṃ sabhāvato bhede sati ayaṃ vibhāgo yutto siyā, nāsatīti anuyogenāha ‘‘upādārūpapavattiyañhī’’tiādi. Upādārūpassa saddāyatanassa pavatti tathā, saddāyatanassa pavattanaṃ bhāsanaṃ, appavattanaṃ tuṇhīti vuttaṃ hoti.

论说守静之义，有本质之别，因此可有区别解。续中说“缘取形态生”，即指取者之形态生起。又言音根处生起、声生起，则讲演言即生起，消失则灭。故守静是守心生起与灭除之状态也。

Yasmā pana mahāsivattheravāde anantare anantare iriyāpathe pavattarūpārūpadhammānaṃ tattha tattheva nirodhadassanavasena sampajānakāritā gahitā, tasmā taṃ mahāsatipaṭṭhānasutte (dī. ni. 2.376; ma. ni. 1.109) āgataasammohasampajaññavipassanāvāravasena veditabbaṃ, na catubbidhasampajaññavibhāgavasena, ato tattheva tamadhippetaṃ, na idhāti dassento ‘‘tayida’’ntiādimāha. Asammohasaṅkhātaṃ dhuraṃ jeṭṭhakaṃ yassa vacanassāti asammohadhuraṃ, mahāsatipaṭṭhānasutteyeva tassa vacanassa adhippetabhāvassa hetugabbhamidaṃ vacanaṃ. Yasmā panettha sabbampi catubbidhaṃ sampajaññaṃ labbhati yāvadeva sāmaññaphalavisesadassanapadhānattā imissā desanāya, tasmā taṃ idha adhippetanti dassetuṃ ‘‘imasmiṃ panā’’tiādi vuttaṃ. Vuttanayenevāti abhikkantādīsu vuttanayeneva. Nanu ‘‘satisampajaññena samannāgato’’ti etassa uddesassāyaṃ niddeso, atha kasmā sampajaññavaseneva vitthāro katoti codanaṃ sodhento ‘‘sampajānakārīti cā’’tiādimāha, satisampayuttasseva sampajānassa vasena atthassa viditabbattā evaṃ vitthāro katoti vuttaṃ hoti. ‘‘Satisampayuttassevā’’ti ca iminā yathā sampajaññassa kiccato padhānatā gahitā, evaṃ satiyāpīti atthaṃ dasseti, na panetaṃ satiyā sampajaññena saha bhāvamattadassanaṃ. Na hi kadāci satirahitā ñāṇappavatti atthīti.

因大萨多长老派在别时别处，生起色声等觉知事法，彼已以止灭显现见解成就正知，故其大正念经因缘。叙述应以断除迷惑正知观照胜故，非四种正知详细分说。即所论境地即最理想，其故非此处说“是则”等句。未断迷惑是难破如初老者，此单句揭示理义。此处可见大正念续所述，正以其语为正理并成因。于此得四种正知识以专注见解，故以此强调为本处内在重要；故言“于此法中”，意即在今世尊所说法中之缘起体证也。以此故说明“正知正念”结合，即正知之根本是正念，不能缺少正念。盖无念则不成知慧。有时无念则难达智慧境界，绝非法外义。

Nanu ca sampajaññavasenevāyaṃ vitthāro, atha kasmā satisampayuttassa sampajaññassa vasena attho veditabboti codanampi sodheti ‘‘satisampajaññena samannāgatoti etassa hi padassa ayaṃ vitthāro’’ti iminā. Idaṃ vuttaṃ hoti – ‘‘satisampajaññena samannāgato’’ti evaṃ ekato uddiṭṭhassa atthassa vitthārattā uddese viya niddesepi tadubhayaṃ samadhurabhāveneva gahitanti. Imināpi hi satiyā sampajaññena samadhurataṃyeva vibhāveti ekato uddiṭṭhassa atthassa vitthārabhāvadassanena tadatthassa siddhattā. Idāni vibhaṅganayenāpi tadatthaṃ samatthetuṃ ‘‘vibhaṅgappakaraṇe panā’’tiādi vuttaṃ. Imināpi hi sampajaññassa viya satiyāpettha padhānataṃyeva vibhāveti. Tattha etāni padānīti ‘‘abhikkante paṭikkante sampajānakārī hotī’’tiādīni uddesapadāni. Vibhattānevāti satiyā sampajaññena sampayogamakatvā sabbaṭṭhānesu visuṃ visuṃ vibhattāniyeva.

然此详释正知正念之结合，亦有问者疑惑何以正念为正知所依。故释言“具正念所成之义”。此释亦可作说明指引，标示“具正念之正知”意涵。扼要言之，正念正知如一不二，因正念专注故正知能达成理智，此理今复归断释。故续中说 “以具正念” 释其所含义也。这里所谓的“具正念”，即须在正念基础上方显正知之真义，此非单纯念之存在，实是正念与正知结合之现象。

Majjhimabhāṇakā, pana ābhidhammikā (vibha. aṭṭha. 523) ca evaṃ vadanti – eko bhikkhu gacchanto aññaṃ cintento aññaṃ vitakkento gacchati, eko kammaṭṭhānaṃ avissajjetvāva gacchati. Tathā eko tiṭṭhanto aññaṃ cintento aññaṃ vitakkento tiṭṭhati, eko kammaṭṭhānaṃ avissajjetvāva tiṭṭhati. Eko nisīdanto aññaṃ cintento aññaṃ vitakkento nisīdati, eko kammaṭṭhānaṃ avissajjetvāva nisīdati. Eko sayanto aññaṃ cintento aññaṃ vitakkento sayati, eko kammaṭṭhānaṃ avissajjetvāva sayati. Ettakena pana gocarasampajaññaṃ na pākaṭaṃ hotīti caṅkamanena dīpenti. Yo hi bhikkhu caṅkamaṃ otaritvā caṅkamanakoṭiyaṃ ṭhito pariggaṇhāti ‘‘pācīnacaṅkamanakoṭiyaṃ pavattā rūpārūpadhammā pacchimacaṅkamanakoṭiṃ appatvā ettheva niruddhā, pacchimacaṅkamanakoṭiyaṃ pavattāpi pācīnacaṅkamanakoṭiṃ appatvā ettheva niruddhā, caṅkamanavemajjhe pavattā ubho koṭiyo appatvā ettheva niruddhā, caṅkamane pavattā rūpārūpadhammā ṭhānaṃ appatvā ettheva niruddhā, ṭhāne pavattā nisajjaṃ, nisajjāya pavattā sayanaṃ appatvā ettheva niruddhā’’ti evaṃ pariggaṇhanto pariggaṇhantoyeva bhavaṅgaṃ otāreti, uṭṭhahanto kammaṭṭhānaṃ gahetvāva uṭṭhahati. Ayaṃ bhikkhu gatādīsu sampajānakārī nāma hoti.

中部论义者及释义者又说，一比库行走时念及思虑分别，其心不忘修习对象。其立、坐、卧亦复如是，不舍所修学处。由此故行道时心识不失省察。此时若行止不忘修习法，则称为省察行者。所谓比库行走离开行处，在终点复顾视起处，此是三处连接互转，称为心流通。此中修习者起身则取修习法，坐时亦行同理，卧亦然。此种修习者，可称为“正知正念行者”。

Evaṃ pana sutte kammaṭṭhānaṃ avibhūtaṃ hoti, kammaṭṭhānaṃ avibhūtaṃ na kātabbaṃ, tasmā yo bhikkhu yāva sakkoti, tāva caṅkamitvā ṭhatvā nisīditvā sayamāno evaṃ pariggahetvā sayati ‘‘kāyo acetano, mañco acetano, kāyo na jānāti ‘ahaṃ mañce sayito’ti, mañcopi na jānāti ‘mayi kāyo sayito’ti. Acetano kāyo acetane mañce sayito’’ti. Evaṃ pariggaṇhanto pariggaṇhantoyeva cittaṃ bhavaṅgaṃ otāreti, pabujjhanto kammaṭṭhānaṃ gahetvāva pabujjhati, ayaṃ sutte sampajānakārī nāma hoti.

由此义故，论中谓修习法不散失，修法者应如是。由此比库于行住坐卧间，当如所说，观身如无知觉之物，身无感觉意识无感知，床无感知，虽躺卧身无知觉，心念修习法故，能通达现行诸境。如此通达之具足者，即称为“正知正念行者”。

‘‘Kāyādikiriyānipphattanena tammayattā, āvajjanakiriyāsamuṭṭhitattā ca javanaṃ, sabbampi vā chadvārappavattaṃ kiriyāmayapavattaṃ nāma, tasmiṃ sati jāgaritaṃ nāma hotī’’ti pariggaṇhanto bhikkhu jāgarite sampajānakārī nāma. Apica rattindivaṃ cha koṭṭhāse katvā pañca koṭṭhāse jaggantopi jāgarite sampajānakārī nāma hoti.

“由身体行为的显现，由迅速兴起的引发行为，称为运动；一切行为无论完全或部分展开，都称为动作回转。在其中，具足正念即称为觉醒。”由此推论，具有觉醒和正知的比库即称为觉醒的修行者。即使夜晚白天各分六刻，将其中五刻处于觉醒状态时，亦称为觉醒的修行者。

Vimuttāyatanasīsena dhammaṃ desentopi, bāttiṃsa tiracchānakathā pahāya dasakathāvatthunissitaṃ sappāyakathaṃ kathentopi bhāsite sampajānakārī nāma.

虽然以解脱处念为依止而宣讲法义，但若舍弃三十三天及其他杂谤，转而宣说依止十法的纯善法话，讲述者亦称为具有正念的修行者。

Aṭṭhatiṃsāya ārammaṇesu cittaruciyaṃ manasikāraṃ pavattentopi dutiyajjhānaṃ samāpannopi tuṇhībhāve sampajānakārī nāma. Dutiyañhi jhānaṃ vacīsaṅkhāravirahato visesato tuṇhībhāvo nāmāti. Ayampi nayo purimanayato visesanayattā idhāpi āharitvā vattabbo. Tathā hesa abhidhammaṭṭhakathādīsu (vibha. aṭṭha. 523) ‘‘ayaṃ panettha aparopi nayo’’ti ārabhitvā yathāvuttanayo vibhāvitoti. ‘‘Evaṃ kho mahārājā’’tiādi yathāniddiṭṭhassa atthassa nigamanaṃ, tasmā tattha niddesānurūpaṃ atthaṃ dassento ‘‘eva’’ntiādimāha. Satisampayuttassa sampajaññassāti hi niddesānurūpaṃ atthavacanaṃ. Tattha vinicchayo vuttoyeva. Evanti iminā vuttappakārena abhikkantapaṭikkantādīsu sattasu ṭhānesu paccekaṃ catubbidhena pakārenāti attho.

当修习内心愉悦、专注于第八种皈依时，即使已入第二禅静止状态，处于寂静无扰的境界，也称为具足正念的修行者。第二禅特指言语行为远离、以寂静为主的状态。此理由前人法义差别论证而来，于阿毗达摩注释等处也论及“此乃别法”。“正如尊者所言”等语为阐明此义的结语，由此展示那些说明义理、遵循说法的章节篇章的多方面细节，此即其义。

Santosakathāvaṇṇanā知足论注释

§215

215. Atthadassanena padassapi viññāyamānattā padamanapekkhitvā santosassa attani atthitāya bhikkhu santuṭṭhoti pavuccatīti atthamattaṃ dassetuṃ ‘‘itarītarapaccayasantosena samannāgato’’ti vuttaṃ. Santussati na luddho bhavatīti hi padanibbacanaṃ. Apica padanibbacanavasena atthe vutte yassa santosassa attani atthibhāvato santuṭṭho nāma, so apākaṭoti taṃ pākaṭakaraṇatthaṃ ‘‘itarītarapaccayasantosena samannāgato’’ti atthamattamāha, cīvarādike yattha katthaci kappiyapaccaye santosena samaṅgībhūtoti attho. Itara-saddo hi aniyamavacano dvikkhattuṃ vuccamāno yaṃ kiñci-saddena samānattho hoti. Tena vuttaṃ ‘‘yattha katthaci kappiyapaccaye’’ti. Atha vā itaraṃ vuccati hīnaṃ paṇītato aññattā, tathā paṇītampi hīnato aññattā. Aññamaññāpekkhāsiddhā hi itaratā, tasmā hīnena vā paṇītena vā cīvarādikappiyapaccayena santosena samaṅgībhūtoti attho daṭṭhabbo. Santussati tena, santussanamattanti vā santoso, tathā pavatto alobho, alobhapadhānā vā cattāro khandhā. Labhanaṃ lābho, attano lābhassa anurūpaṃ santoso yathālābhasantoso. Balanti kāyabalaṃ, attano balassa anurūpaṃ santoso yathābalasantoso.Sāruppanti sappāyaṃ patirūpaṃ bhikkhuno anucchavikatā, attano sāruppassa anurūpaṃ santoso yathāsāruppasantoso.

215. 义理显现时，不依赖言辞本身，只观法相便满足且自觉圆满的比库称为满意。据经论，“凭不同因缘而具足满意”是所说之义。满意非懈怠，即言辞停息不言。由此言辞停息而义得显现时，那种因满足内在义理而称作满意者，亦说为显露的明确内证。故用“凭不同因缘而具足满意”来表达其具体义理。比如在受衣及其他合法依止处，因满意而生和谐相应。词“他者”表限制不一，体现对同一义理的多面理解。因此，如是称“凭合法依止和谐相应”之意。词“他者”乃变异用语，含不同。含义互相依存，亦即“较低、较高”相对。故此处理解为“因合法依止而生的和谐感”。由此产生满足感，即满足程度或称满意，灭尽贪欲，四蕴放下。所谓获得即利益，即对自身利益满足的和谐感。力量寓于身，自身力量与满意相符即称力量满意。色身舒适顺适，因而满足即称色身舒适满意。

Aparo nayo – labbhateti lābho, yo yo lābho yathālābhaṃ, itarītarapaccayo, yathālābhena santoso yathālābhasantoso. Balassa anurūpaṃ pavattatīti yathābalaṃ, attano balānucchavikapaccayo, yathā-saddo cettha sasādhanaṃ anurūpakiriyaṃ vadati, yathā taṃ ‘‘adhicitta’’nti ettha adhi-saddo sasādhanaṃ adhikaraṇakiriyanti. Yathābalena santoso yathābalasantoso. Sāruppati patirūpaṃ bhavati, sobhanaṃ vā āropetīti sāruppaṃ, yaṃ yaṃ sāruppaṃ yathāsāruppaṃ, bhikkhuno sappāyapaccayo, yathāsāruppena santoso yathāsāruppasantoso. Yathāvuttaṃ pabhedamanugatā vaṇṇanā pabhedavaṇṇanā.

另一种理解是——获得即利益，每种利益皆依其所得；因不同因缘而生的满意，谓之不同满意。与力量相应而生，即如力量般，因自身力量相应游戏法门。例如“心念增益”中“增”字，作为能够达成某义的助力。因力量生满足，即“力量满意”。色身舒适成为悦人，因色身适合而生满足，即“色身舒适满意”。此乃分别论证中顺应所述之理。

Idhāti sāsane. Aññaṃ na patthetīti appattapatthanabhāvamāha, labhantopi na gaṇhātīti pattapatthanābhāvaṃ. Paṭhamena appattapatthanābhāveyeva vutte yathāladdhato aññassa apatthanā nāma appicchatāyapi siyā pavattiākāroti appicchatāpasaṅgabhāvato tatopi nivattameva santosassa sarūpaṃ dassetuṃ dutiyena pattapatthanābhāvo vuttoti daṭṭhabbaṃ. Evamuparipi. Pakatidubbaloti ābādhādivirahepi sabhāvadubbalo. Samāno sīlādibhāgo yassāti sabhāgo, saha vā sīlādīhi guṇabhāgehi vattatīti sabhāgo, lajjīpesalo bhikkhu, tena. Taṃ parivattetvāti pakatidubbalādīnaṃ garucīvaraṃ na phāsubhāvāvahaṃ, sarīrakhedāvahañca hotīti payojanavasena parivattanaṃ vuttaṃ, na atricchatādivasena. Atricchatādippakārena hi parivattetvā lahukacīvaraparibhogo santosavirodhī hoti, tassa pana tadabhāvato yathāvuttappayojanavasena parivattetvā lahukacīvaraparibhogopi na santosavirodhīti āha ‘‘lahukena yāpentopi santuṭṭhova hotī’’ti. Payojanavasena parivattetvā lahukacīvaraparibhogopi na tāva santosavirodhī, pageva tathā aparivattetvā paribhogeti sambhāvitassa atthassa dassanatthañhettha api-saddaggahaṇaṃ. Cīvaraniddesepi ‘‘pattacīvarādīnaṃ aññatara’’nti vacanaṃ yathārutaṃ gahitāvasesapaccayasantosassa cīvarasantose samavarodhitādassanatthaṃ. ‘‘Therako ayamāyasmā mallako’’tiādīsu theravohārassa paññattimattepi pavattito dasavassato pabhuti ciravassapabbajitesveva idha pavattiñāpanatthaṃ ‘‘therānaṃ cirapabbajitāna’’nti vuttaṃ, therānanti vā saṅghattheraṃ vadati. Cirapabbajitānanti pana tadavasese vuḍḍhabhikkhū. Saṅkārakūṭāditoti kacavararāsiādito. Anantakānīti nantakāni pilotikāni. ‘‘A-kāro cettha nipātamatta’’nti (vi. va. aṭṭha. 1165) vimānaṭṭhakathāyaṃ vuttaṃ. Tathā cāhu ‘‘nantakaṃ kappaṭo jiṇṇavasanaṃ tu paṭaccara’’nti natthi dasāsaṅkhāto anto koṭi yesanti hi nantakāni, na-saddassa tu anādese anantakānītipi yujjati. Saṅketakovidānaṃ pana ācariyānaṃ tathā avuttattā vīmaṃsitvā gahetabbaṃ. ‘‘Sanantakānī’’tipi pāṭho, nantakena saha saṃsibbitāni paṃsukūlāni cīvarānīti attho. Saṅghāṭinti tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ. Tīṇipi hi cīvarāni saṅghaṭitattā ‘‘saṅghāṭī’’ti vuccanti. Mahagghaṃ cīvaraṃ, bahūni vā cīvarāni labhitvā tāni vissajjetvā tadaññassa gahaṇampi mahicchatādinaye aṭṭhatvā yathāsāruppanaye eva ṭhitattā na santosavirodhīti āha ‘‘tesaṃ…pe… dhārentopi santuṭṭhova hotī’’ti. Yathāsāruppanayena yathāladdhaṃ vissajjetvā tadaññagahaṇampi na tāva santosavirodhī, pageva anaññagahaṇena yathāladdhasseva yathāsāruppaṃ paribhogeti sambhāvitassa atthassa dassanatthañhettha api-saddaggahaṇaṃ, evaṃ sesapaccayesupi yathābalayathāsāruppaniddesesu api-saddaggahaṇe adhippāyo veditabbo.

此处说法中“法内”意为“未得”，指未得的状态，“得”则指所获之意。首先论述未得状态，指出即便已得到，仍有未得存在的转向之状态。未得与转向的关系，即使存在欲望也是因转向所致，因此最终应消解满足度，根据教义这是欲望的现象。又称体质虚弱，如受病痛所困，谓之体资薄弱。与此相反，“有福者”依戒乃有福，全然具足戒行之福者，即称为“有福者”，习此以度过难行。如比库因羞耻持戒，转换受衣不适衣物，不因嗜欲转变衣物。转变谓非因欲得所致，而是因身体不适等现实原因而为其用途，故表达为转变。若因欲得等贪念而转变，甚至轻薄衣着即属与满足相违。故说“即使用薄衣亦能得满足”。为方便起见而转变，亦不会妨碍满足感。此义不因无法转变而阻碍使用衣服，因而衣物使用包括非转变亦为适用。受衣之义说“许可衣物之一”。关于“长老、大长老、小比库”等说法，皆为通称，此处亦举例说明，如“长老年逾十年”，即十年累积而成久远，比喻说道“长老们久远出家者”，此中“长老”为僧团长者。久远老比库，如染尘、带着成堆衣服等，称为堆积衣类。所谓“无限”指无数、无量、多许多之意。释义中称“不为动作，而指集结之末端”，强调无限为数目无边之义。数目与词义，教授们不同传承，需谨慎采择。所谓“无数”，与“久远共”为尘堆衣含义。堆积衣乃三种衣物之一。三种衣物中，有其中之一称为堆积衣。大量积累衣物，因弃舍不去，并且执着收纳，影响和谐满足，故谓之执著不舍不和谐。对满足之影响，因相符程度而定。由此分析，弃舍合宜且不存执著收纳，亦无损满足。换言之，若服用他人衣物，亦要符合自我条件且相称使用，这亦揭示了后述依止条件、力量、美妙等理义。

Pakativiruddhanti sabhāveneva asappāyaṃ. Samaṇadhammakaraṇasīsena sappāyapaccayapariyesanaṃ, paribhuñjanañca visesato yuttataranti atthantaraṃ viññāpetuṃ ‘‘yāpentopī’’ti avatvā ‘‘samaṇadhammaṃ karontopī’’ti vuttaṃ. Missakāhāranti taṇḍulamuggādīhi nānāvidhapubbaṇṇāparaṇṇehi missetvā kataṃ āhāraṃ.

『Pakativiruddhanti』者，谓与场所相违逆也。此言于比库僧住处中，依止具足的简单清净的出家法则，探究一切缘起之法。如文中言曰：“即便出家修行者也必须遵守出家法”，意在说明效果相辅相成。至于『Missakāhāra』者，谓以谷类及豆类等各种不同颜色先成后熟之食物参杂调配而成之饮食。

Aññampi senāsane yathāsāruppasantosaṃ dassento āha ‘‘yo hī’’tiādi. Paṭhame hi naye yathāladdhassa vissajjanena, dutiye pana yathāpattassa asampaṭicchanena yathāsāruppasantoso vuttoti ayametesaṃ viseso. Hi-saddo cettha pakkhantarajotako. Majjhimāgamaṭṭhakathāyaṃ pana pi-saddo dissati. ‘‘Uttamasenāsanaṃ nāma pamādaṭṭhāna’’nti vatvā tabbhāvameva dassetuṃ ‘‘tattha nisinnassā’’tiādi vuttaṃ. Niddābhibhūtassāti thinamiddokkamanena cittacetasikagelaññabhāvato bhavaṅgasantatisaṅkhātāya niddāya abhibhūtassa, niddāyantassāti attho. Paṭibujjhatoti tathārūpena ārammaṇantarena paṭibujjhantassa paṭibujjhanahetu kāmavitakkā pātubhavantīti vuttaṃ hoti. ‘‘Paṭibujjhanato’’tipi hi katthaci pāṭho dissati. Ayampīti paṭhamanayaṃ upādāya vuttaṃ.

又于僧舍中，如观所现之平静满足心境，当说『yo hī』等语。首转指异熟之果食之离弃，次转谓从所应得处理而无欲求，成就如是之满意，此为此观之特别含意。『Hi』字在此为双方对立之标记。然于中论注中又见『Pi』字。说“最高僧舍者，谓放逸之所”，并为说明其义而言“于处坐者”等语。『Niddābhibhūtasāti』者，意指因昏沉嗜眠散乱于心意，内心及心所滑溜不定，生理存在层中持续的嗜眠覆盖。『Paṭibujjhatoti』者，依次所缘而觉悟之意谓，以轻慢有害意念为起因而觉悟，故说“觉悟者”之意。『Paṭibujjhanato』字句，某处亦见，所谓首转为缘起者。

Tesaṃ ābhatenāti tehi therādīhi ābhatena, tesaṃ vā yena kenaci santakenāti ajjhāharitvā sambandho. Muttaharītakanti gomuttaparibhāvitaṃ, pūtibhāvena vā mocitaṃ chaḍḍitaṃ harītakaṃ, idāni pana potthakesu ‘‘gomuttaharītaka’’nti pāṭho, so na porāṇapāṭho tabbaṇṇanāya (dī. ni. ṭī. 1.215) viruddhattā. Catumadhuranti majjhimāgamavare mahādhammasamādānasutte (ma. ni. 1.484 ādayo) vuttaṃ dadhimadhusappiphāṇitasaṅkhātaṃ catumadhuraṃ, ekasmiñca bhājane catumadhuraṃ ṭhapetvā tesu yadicchasi, taṃ gaṇhāhi bhanteti attho. ‘‘Sacassā’’tiādinā tadubhayassa rogavūpasamanabhāvaṃ dasseti. Buddhādīhi vaṇṇitanti ‘‘pūtimuttabhesajjaṃ nissāya pabbajjā’’tiādinā (mahāva. 73, 128) sammāsambuddhādīhi pasatthaṃ. Appicchatāvisiṭṭhāya santuṭṭhiyā niyojanato paramena ukkaṃsagatena santosena santussatīti paramasantuṭṭho.

『Tesaṃ ābhatenāti』者，意为诸位长老等即此略称，『tesaṃ vā yena kenaci santakenāti』者，指已明示其关联者。『Muttaharītakanti』指以牛尿浸泡，或以去垢等净洁之药草，今书中言“牛尿净草”为其读法，旧读则不合释文（详见大释第一二一五页注）。『Catumadhuranti』即中部经中大法集经所说之“含大枣蜜甘苦味”四甘之意，某饮食中有四甘者，“爱之者，宜取之”之义。『Sacassā』等词，示双重疾病所带来之安宁状态。佛语称此为“净解脱药”，据正觉诸尊者所称。此更指对欲望之少执及满足，生起极大欢喜。

Kāmañca santosappabhedā yathāvuttatopi adhikatarā cīvare vīsati santosā, piṇḍapāte pannarasa, senāsane ca pannarasa, gilānapaccaye vīsatīti, idha pana saṅkhepena dvādasavidhoyeva santoso vutto. Tadadhikatarappabhedo pana caturaṅguttare mahāariyavaṃsasuttaṭṭhakathāya (a. ni. aṭṭha. 2.4.28) gahetabbo. Tenāha ‘‘iminā panā’’tiādi. Evaṃ ‘‘idha mahārāja bhikkhu santuṭṭho hotī’’ti ettha puggalādhiṭṭhānaniddiṭṭhena santuṭṭhapadeneva santosappabhedaṃ dassetvā idāni ‘‘kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātenā’’tiādi desanānurūpaṃ tena santosena santuṭṭhassa anucchavikaṃ paccayappabhedaṃ, tassa ca kāyakucchiparihāriyabhāvaṃ vibhāvento evamāhāti ayamettha sambandho. Kāmañcassa cīvarapiṇḍapāteheva yathākkamaṃ kāyakucchiparihāriyehi santuṭṭhatā pāḷiyaṃ vuttā, tathāpi sesaparikkhāracatukkena ca vinā vicaraṇamayuttaṃ, sabbattha ca kāyakucchiparihāriyatā laddhabbāti aṭṭhakathāyaṃ ayaṃ vinicchayo vuttoti daṭṭhabbaṃ. Dantakaṭṭhacchedanavāsīti lakkhaṇamattaṃ tadaññakiccassāpi tāya sādhetabbattā, tena vakkhati ‘‘mañcapīṭhānaṃ aṅgapādacīvarakuṭidaṇḍakasajjanakāle cā’’tiādi. Vuttampi cetaṃ porāṇaṭṭhakathāsu ‘‘na hetaṃ katthacipi pāḷiyamāgata’’nti.

对欲界诸满足之类别，虽然如言所说，衣服二十份、饭食十五份、僧舍十五份及病中供养二十份而号称概数，实为十二类之满足。关于超越之满足差别，则应参照大阿含中大圣谱经注所说，此即是“以此……”之类言辞。此处述及“王者比库现令满足”并显示专注于人之满足词，说明衣服、乞食均具有身体辅助法之具足，亦分明说明身体与衣服等具足之关系。虽说衣服乃依身体及乞食，但又非局限于诸般次第陈设，处处都应获得此身体辅助之满足，此为注释所断定之理。所谓『Dantakaṭṭhacchedanavāsīti』仅就其性质谈论，有时亦为应修之业行动，故读“人面椅”等粗俗器械之用时亦如此。旧注中关于此事亦有言“此不合旧译”，语旨此也。

Bandhananti kāyabandhanaṃ. Parissāvanena parissāvanañca, tena sahāti vā attho. Yutto kammaṭṭhānabhāvanāsaṅkhāto yogo yassa, tasmiṃ vā yogo yuttoti yuttayogo, tassa.

『束缚』者，身体之束缚也。连同过滤布以及该布，或为此义。『具足业处修习之定者』，谓拥有名为业处修习之定，或于彼定中有定者，即『具足修定者』，乃就此人而言。

Kāyaṃ pariharanti posenti, kāyassa vā parihāro posanamattaṃ payojanametehīti kāyaparihāriyā ka-kārassa ya-kāraṃ katvā. Posanañcettha vaḍḍhanaṃ, bharaṇaṃ vā, tathā kucchiparihāriyāpi veditabbā. Bahiddhāva kāyassa upakārakabhāvena kāyaparihāriyatā, ajjhoharaṇavasena sarīraṭṭhitiyā upakārakabhāvena kucchiparihāriyatāti ayametesaṃ viseso. Tenāha ‘‘ticīvaraṃ tāvā’’tiādi. ‘‘Pariharatī’’ti etassa posetīti atthavacanaṃ. Itīti nidassane nipāto, evaṃ vuttanayena kāyaparihāriyaṃ hotīti kāraṇajotane vā, tasmā posanato kāyaparihāriyaṃ hotīti. Evamuparipi. Cīvarakaṇṇenāti cīvarapariyantena.

『护持身体』者，即滋养身体；或以护持身体、仅作滋养为其目的，故称『护身之物』，将「咖」字转为「亚」字而成。此中『滋养』即增长、养育之义，如此亦应了知『护腹之物』。其差别在于：作为身体外在的资助，具有护身之性质，故称『护身之物』；作为以吞咽方式令身体安住的资助，故称『护腹之物』。因此说『三衣者……』等。『护持』之义，即为『滋养』之义。『伊帝』为表示例示之助词，即依如此所说方式而成为护身之物，或为表示原因：因此是从滋养的角度而成为护身之物。以下亦同。『以衣边』者，即以衣物之边缘也。

Kuṭiparibhaṇḍakaraṇakāleti kuṭiyā samantato vilimpanena sammaṭṭhakaraṇakāle.

关于住所用具的制造，大概是说在住所（库堤）内部四周平整安置饰具的合适时间。

Aṅgaṃ nāma mañcapīṭhānaṃ pādūpari ṭhapito padhānasambhāraviseso. Yattha padarasañcinanapiṭṭhiapassayanādīni karonti, yo ‘‘aṭanī’’tipi vuccati.

肢体是指床榻下方置于脚上的支撑物，是一种起辅助作用的特定用具。床榻的构造加上抹布、垫毯等，用于围绕支撑脚部的部分，就是所谓的“垫子”。

Madhuddumapupphaṃ madhukaṃ nāma, makkhikāmadhūhi katapūvaṃ vā. Parikkhāramattā parikkhārapamāṇaṃ. Seyyaṃ pavisantassāti paccattharaṇakuñcikānaṃ tādise kāle paribhuttabhāvaṃ sandhāya vuttaṃ. Tenāha ‘‘tatraṭṭhakaṃ paccattharaṇa’’nti. Attano santakabhāvena paccattharaṇādhiṭṭhānena adhiṭṭhahitvā tattheva senāsane tiṭṭhanakañhi ‘‘tatraṭṭhaka’’nti vuccati. Vikappanavacanato pana tesamaññatarassa navamatā, yathāvuttapaṭipāṭiyā cettha navamabhāvo, na tu tesaṃ tathāpatiniyatabhāvena. Kasmāti ce? Tathāyeva tesamadhāraṇato. Esa nayo dasamādīsupi. Telaṃ paṭisāmetvā haritā veḷunāḷiādikā telanāḷi. Nanu santuṭṭhapuggaladassane santuṭṭhova aṭṭhaparikkhāriko dassetabboti anuyoge yathārahaṃ tesampi santuṭṭhabhāvaṃ dassento ‘‘etesu cā’’tiādimāha. Mahanto parikkhārasaṅkhāto bhāro etesanti mahābhārā, ayaṃ adhunā pāṭho, ācariyadhammapālattherena pana ‘‘mahāgajā’’ti pāṭhassa diṭṭhattā ‘‘dupposabhāvena mahāgajā viyāti mahāgajā’’ti (dī. ni. ṭī. 1.215) vuttaṃ, na te ettakehi parikkhārehi ‘‘mahicchā, asantuṭṭhā, dubbharā, bāhullavuttino’’ti ca vattabbāti adhippāyo. Yadi itarepi santuṭṭhā appicchatādisabhāvā, kimetesampi vasena ayaṃ desanā icchitāti codanaṃ sodhetuṃ ‘‘bhagavā panā’’tiādi vuttaṃ. Aṭṭhaparikkhārikassa vasena imissā desanāya icchitabhāvo kathaṃ viññāyatīti anuyogampi apaneti ‘‘so hī’’tiādinā, tasseva tathā pakkantabhāvena ‘‘kāyaparihārikena cīvarenā’’tiādi pāḷiyā yogyato tassa vasena icchitabhāvo viññāyatīti vuttaṃ hoti. Vacanīyassa hetubhāvadassanena hi vācakassāpi hetubhāvo dassitoti . Evañca katvā ‘‘iti imassā’’tiādi laddhaguṇavacanampi upapannaṃ hoti. Sallahukā vutti jīvikā yassāti sallahukavutti, tassa bhāvo sallahukavuttitā, taṃ. Kāyapārihāriyenāti bhāvappadhānaniddeso, bhāvalopaniddeso vāti dasseti ‘‘kāyaṃ pariharaṇamattakenā’’ti iminā, kāyaposanappamāṇenāti attho. Tathā kucchiparihāriyenāti etthāpi. Vuttanayena cettha dvidhā vacanattho, ṭīkāyaṃ (dī. ni. ṭī. 1.215) pana paṭhamassa vacanatthassa heṭṭhā vuttattā dutiyova idha vuttoti daṭṭhabbaṃ. Mamāyanataṇhāya āsaṅgo. Pariggahataṇhāya bandho. Jiyāmuttoti dhanujiyāya mutto. Yūthāti hatthigaṇato. Tidhā pabhinnamado madahatthī. Vanapabbhāranti vane pabbhāraṃ.

蜂蜜花指的是蜜蜂采蜜的花，蜂蜜是蜜蜂所产之甘露。大小成度仅是器物的规格尺寸。言及床榻坐卧时的协调褶皱及其被压迫的状态，称为“背垫”。自我保护的状态由背垫的支撑而成立，因而在此处特指床位。虽有造词变化的表象，则基于上下文习惯意义而非固定词意。其由来为何？皆因彼此相承。此规则也适用于第十条及以后。此外，涂抹油脂的纤维管是用去油的绿色蔓草等制成。若观察满足修行者的庄严示现，应显现八种配具。由此可知此配具之意义称为重大负担，即“重大负担”，这是现今的读法。由佛音长老校正时，于注释中记有“由于此词，其意义意谓‘重象’，表显负担沉重”。在如此多配具中，不能说是“愚昧、不满、难行、繁多”等，这是驳斥之理。若其他部分亦具有满足或不足的性质，以此教理而言是可取，“世尊亦有教导”的，此旨为启发其意。根据八配具的意蕴，这种教义的意愿如何理解，文中以“如此”等词展开推理。对话原因的出现，是因为发言者有意。这样完成后，通过“如此本教”等授受言语，就完成了正义的表达。便捷且通达的说法是以“共同用语”称之。所谓对形体的保护，意即仅依赖保护身体的衣物，如此为意。类似的还有腰带保护。在此作者解说两种用词义，说第一义已表明，第二义亦是如此，皆应注意。关于世间欲望的附着，定义为未断除的贪爱，是束缚。释义为对身体的保护有限度，即保护身体的容器程度。此外，亦有类似的竹箍保护。由此可见，教义以双重词义展开，在此处应以注释所述优先。对贪欲的依恋是缚结。束缚者为拘束。解脱则如弓放弦的放松。群体概念指象群。若说大象之类的骄横与专横则无益。林中生活是林间负担之意。

Catūsu disāsu sukhavihāritāya sukhavihāraṭṭhānabhūtā, ‘‘ekaṃ disaṃ pharitvā’’tiādinā (dī. ni. 3.308; ma. ni. 1.77, 459, 509; 2.309) vā nayena brahmavihārabhāvanāpharaṇaṭṭhānabhūtā catasso disā etassāti catuddiso, so eva cātuddiso, catasso vā disā catuddisaṃ, vuttanayena tamassāti cātuddiso yathā ‘‘saddho’’ti. Tāsveva disāsu katthacipi satte vā saṅkhāre vā bhayena na paṭihanati, sayaṃ vā tehi na paṭihaññateti appaṭigho. Santussamānoti sakena, santena vā, samameva vā tussanako. Itarītarenāti yena kenaci paccayena, uccāvacena vā. Paricca sayanti pavattanti kāyacittāni, tāni vā parisayanti abhibhavantīti parissayā, sīhabyagghādayo bāhirā, kāmacchandādayo ca ajjhattikā kāyacittupaddavā, upayogatthe cetaṃ sāmivacanaṃ. Sahitāti adhivāsanakhantiyā, vīriyādidhammehi ca yathārahaṃ khantā, gahantā cāti attho. Thaddhabhāvakarabhayābhāvena achambhī. Eko careti asahāyo ekākī hutvā carituṃ viharituṃ sakkuṇeyya. Samatthane hi eyya-saddo yathā ‘‘ko imaṃ vijaṭaye jaṭa’’nti (saṃ. ni. 1.23) khaggavisāṇakappatāya ekavihārīti dasseti ‘‘khaggavisāṇakappo’’ti iminā. Saṇṭhānena khaggasadisaṃ ekameva matthake uṭṭhitaṃ visāṇaṃ yassāti khaggo; khaggasaddena taṃsadisavisāṇassa gahitattā, mahiṃsappamāṇo migaviseso, yo loke ‘‘palāsādo, gaṇṭhako’’ti ca vuccati, tassa visāṇena ekībhāvena sadisoti attho. Apica ekavihāritāya khaggavisāṇakappoti dassetumpi evaṃ vuttaṃ. Vitthāro panassā attho khaggavisāṇasuttavaṇṇanāyaṃ, (su. ni. aṭṭha. 1.42) cūḷaniddese (cūḷani. 128) ca vuttanayena veditabbo.

四方安适生活，作为安乐之地称为“安乐地”。根据经文记载“周遍一方”等，意指四方。故此“四方”即四方，是四方的称呼。所谓四方是说明，犹如表示“马”一样。于这四方中，某处由生命体或情绪动荡而不安，亦即恐惧未除，自己或他人均无法消除，是未受外在敌害触扰的状态，为自在、自适之意。相应不利状况称“有差别”，例如外在声音等。积聚、激发身心活动，如狮子、虎等外敌及欲望等内部心境障碍，均为身心互动的因缘。说“共处”是指容忍住持、坚定持久、勤奋修行等善法。沉静意谓无惊惧。独自活动指个体独行，没有同伴，自由行动。以马著名的例子说明独住的状态，称为“锋锐刺击者”，这是习用说法。比喻生活在一个地方的如同马身顶尖锐刺的行为，用以说明个体独自生活的场所。阐述了该比喻的细节及别处说明，并指出应从注释中了解。

Evaṃ vaṇṇitanti khaggavisāṇasutte bhagavatā tathā desanāya vivaritaṃ, thomitaṃ vā. Khaggassa nāma migassa visāṇena kappo sadiso tathā. Kappa-saddo hettha ‘‘satthukappena vata bho kira sāvakena saddhiṃ mantayamānā’’tiādīsu (ma. ni. 1.260) viya paṭibhāge vattati, tassa bhāvo khaggavisāṇakappatā, taṃ so āpajjatīti sambandho.

由此说明，“锋锐刺击者”这一比喻，正如世尊所说，十分合适。锋指马的锐刺，与马相似。词汇中的“刺击”是由于师徒交谈时的比喻所致，意指锋锐刺击的状态，因而得其名称。

Vātābhighātādīhi siyā sakuṇo chinnapakkho, asañjātapakkho vā, idha pana ḍetuṃ samattho sapakkhikova adhippetoti visesadassanatthaṃ pāḷiyaṃ ‘‘pakkhī sakuṇo’’ti vuttaṃ, na tu ‘‘ākāse antalikkhe caṅkamatī’’tiādīsu (paṭi. ma. 3.11) viya pariyāyamattadassanatthanti āha ‘‘pakkhayutto sakuṇo’’ti. Uppatatīti uddhaṃ patati gacchati, pakkhandatīti attho. Vidhunantāti vibhindantā, vicālentā vā. Ajjatanāyāti ajjabhāvatthāya. Tathā svātanāyāti etthāpi. Attano pattaṃ eva bhāro yassāti sapattabhāro. Mamāyanataṇhābhāvena nissaṅgo. Pariggahataṇhābhāvena nirapekkho. Yena kāmanti yattha attano ruci, tattha. Bhāvanapuṃsakaṃ vā etaṃ. Yena yathā pavatto kāmoti hi yenakāmo, taṃ, yathākāmanti attho.

因风吹击，例如鸟类断翼或失去翅膀，虽未伤或受伤，能够自身栖止如同合翼。这说法用以区分“鸟”与“有翼之鸟”，非如经律书中所述“空中飞行”等只讲外相变化。鸟类能自持，即能高飞、前进、扑翅，亦指抖动之意。羽毛脱落即羽毛松散或凋落。此处“现世”指当下时空。自身的羽翼承担其重量，如同配重。依着自我欲望往其喜好之处移动，也泛指随意欲行事，意指其随心所欲。

Nīvaraṇappahānakathāvaṇṇanā舍断诸盖论注释

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216. Pubbe vuttasseva atthacatukkassa puna sampiṇḍetvā kathanaṃ kimatthanti adhippāyena anuyogaṃ uddharitvā sodheti ‘‘so…pe… kiṃ dassetī’’tiādinā. Paccayasampattinti sambhārapāripūriṃ. Ime cattāroti sīlasaṃvaro indriyasaṃvaro sampajaññaṃ santosoti pubbe vuttā cattāro āraññikassa sambhārā. Na ijjhatīti na sampajjati na saphalo bhavati. Na kevalaṃ anijjhanamattaṃ, atha kho ayampi dosoti dasseti ‘‘tiracchānagatehi vā’’tiādinā. Vattabbataṃ āpajjatīti ‘‘asukassa bhikkhuno araññe tiracchānagatānaṃ viya, vanacarakānaṃ viya ca nivāsanamattameva, na pana araññavāsānucchavikā kāci sammāpaṭipatti atthī’’ti apavādavasena vacanīyabhāvamāpajjati, imassatthassa pana dassanena virujjhanato saddhiṃ-saddo na porāṇoti daṭṭhabbaṃ. Atha vā āraññakehi tiracchānagatehi, vanacaravisabhāgajanehi vā saddhiṃ vippaṭipattivasena vasanīyabhāvaṃ āpajjati. ‘‘Na bhikkhave paṇidhāya araññe vatthabbaṃ, yo vaseyya, āpatti dukkaṭassā’’tiādīsu (pārā. 223) viya hi vatthabba-saddo vasitabbapariyāyo. Tathā hi vibhaṅgaṭṭhakathāyampi vuttaṃ ‘‘evarūpassa hi araññavāso kāḷamakkaṭaacchataracchadīpimigānaṃ aṭavivāsasadiso hotī’’ti (vibha. aṭṭha. 526) adhivatthāti adhivasantā. Paṭhamaṃ bheravasaddaṃ sāventi. Tāvatā apalāyantassa hatthehipi sīsaṃ paharitvā palāpanākāraṃ karontīti ācariyasāriputtattherena kathitaṃ. Evaṃ byatirekato paccayasampattiyā dassitabhāvaṃ pakāsetvā idāni anvayatopi pakāsetuṃ ‘‘yassa panete’’tiādi vuttaṃ. Kathaṃ ijjhatīti āha ‘‘so hī’’tiādi. Kāḷako tilakoti vaṇṇavikārāpanarogavasena aññattha pariyāyavacanaṃ. Vuttañhi –

此前曾说过的四种蕴聚，又加以归纳总结，提出论点；以比喻手法引出讨论，推究教义所显示者：“此人……彼人……将如何彰显呢？”等语。因缘成就者，谓蕴聚之充实圆满。此四者即是戒律节制、根意节制、正念正知、满足，皆为此前所说的四种森林行者的蕴聚。其不迷乱，不忧虑，亦非失败。非单纯仅止于不迷乱而已，且还对其恶行斥责而示现，如以“犹如畜生等”之词加以警告。所当论者遂生别解意：“修行清净的比库，若居于荒野，犹如游方者与山林兽类仅存于栖息之地，然森林居住者又应有所守行正法。若无正确实践，则难以称为森林行者。”此乃反驳之义，意在说明不能失正修习，否则不为真正森林行者，非旧有教义。又，有时与森林行者、游方者或野合众等出现共相违犯，生非正行之相。“比库们，森林中不应存猥亵之意，若有人妄居则为大恶。”等语，如是，森林居住乃理应之义。亦于律藏分解论中说：“森林居住者状如遮蔽毒蜂、蚁穴、蚊子灯罩及野兽之处。”意谓居所之复杂与覆盖。首先声响震怖。若有人动摇退避，连手挥头击打亦如驱散危险。此义由长老老师沙利达多说示。如此以反面条件充分显现，今且从属语：“谁之所此”等句引发正解。何谓迷乱，谓“彼人愚昧”等词解释。所谓黑痣乃晦暗色变之病理用语，亦可作别义。所引诗曰：“有名目如敌者，遮敝者如蚁穴残破；愿驱疾苦结束，痣黑者，如痣黑。”

‘‘Dunnāmakañca arisaṃ, chaddiko vamathūrito;

“无名的恶敌，遮蔽如残破洞穴；祈愿驱除苦难，痣黑如黑痣。”

Davathu paritāpotha, tilako tilakāḷako’’ti.

『焚烧吧，燃烧吧，提拉咖、提拉咖喇咖』。

Tilasaṇṭhānaṃ viya jāyatīti hi tilako, kāḷo hutvā jāyatīti kāḷako. Idha pana paṇṇattivītikkamasaṅkhātaṃ thullavajjaṃ kāḷakasadisattā kāḷakaṃ, micchāvītikkamasaṅkhātaṃ aṇumattavajjaṃ tilakasadisattā tilakanti ayaṃ viseso. Tanti tathā uppāditaṃ pītiṃ. Vigatabhāvena upaṭṭhānato khayavayavasena sammasanaṃ. Khīyanaṭṭhena hi khayova vigato, viparīto vā hutvā ayanaṭṭhena vayotipi vuccati. Ariyabhūmi nāma lokuttarabhūmi. Itīti ariyabhūmiokkamanato, devatānaṃ vaṇṇabhaṇanato vā, tattha tattha devatānaṃ vacanaṃ sutvā tassa yaso patthaṭoti vuttaṃ hoti, evañca katvā heṭṭhā vuttaṃ ayasapattharaṇampi devatānamārocanavasenāti gahetabbaṃ.

此处“痣”如斑点产生。“黑”为黑色而生成即“黑痣”。言及辩析词汇中驳杂之假恶行，如重罪名义称黑痣等乃此区别。如此产生欢喜。由消灭之义转为消秽。消灭者乃消灭果，逆转亦称成长。圣地名为世间外地。因缘此言圣地通行，天众演说故，获听说后名闻显扬。如此而为，底下复说“铁制铠甲”等亦应视为天众传说。

Vivitta-saddo janaviveketi āha ‘‘suñña’’nti. Taṃ pana janasaddanigghosābhāvena veditabbaṃ saddakaṇṭakattā jhānassāti dassetuṃ ‘‘appasaddaṃ appanigghosanti attho’’ti vuttaṃ. Janakaggahaṇeneva hi idha jaññaṃ gahitaṃ. Tathā hi vuttaṃ vibhaṅge ‘‘yadeva taṃ appanigghosaṃ, tadeva taṃ vijanavāta’’nti (vibha. 533). Appasaddanti ca pakatisaddābhāvamāha. Appanigghosanti nagaranigghosādisaddābhāvaṃ. Īdisesu hi byañjanaṃ sāvasesaṃ viya, attho pana niravasesoti aṭṭhakathāsu vuttaṃ. Majjhimāgamaṭṭhakathāvaṇṇanāyaṃ (ma. ni. aṭṭha. 3.364) pana ācariyadhammapālatthero evamāha ‘‘appasaddassa parittapariyāyaṃ manasi katvā vuttaṃ ‘byañjanaṃ sāvasesaṃ siyā’ti. Tenāha ‘na hi tassā’tiādi. Appasaddo panettha abhāvatthotipi sakkā viññātuṃ ‘appābādhatañca sañjānāmī’tiādīsu (ma. ni. 1.225) viyā’’ti. Tamatthaṃ vibhaṅgapāḷiyā (vibha. 528) saṃsandanto ‘‘etadevā’’tiādimāha. Etadevāti ca mayā saṃvaṇṇiyamānaṃ nissaddataṃ evāti attho. Santikepīti gāmādīnaṃ samīpepi edisaṃ vivittaṃ nāma, pageva dūreti attho. Anākiṇṇanti asaṅkiṇṇaṃ asambādhaṃ. Yassa senāsanassa samantā gāvutampi aḍḍhayojanampi pabbatagahanaṃ vanagahanaṃ nadīgahanaṃ hoti, na koci avelāya upasaṅkamituṃ sakkoti, idaṃ santikepi anākiṇṇaṃ nāma. Setīti sayati. Āsatīti nisīdati. ‘‘Etthā’’ti iminā sena-saddassa, āsana-saddassa ca adhikaraṇatthabhāvaṃ dasseti, ca-saddena ca tadubhayapadassa catthasamāsabhāvaṃ. ‘‘Tenāhā’’tiādinā vibhaṅgapāḷimeva āharati.

寂静之声称人群稀少。说“空旷”为人声嘈杂消减之义。须知这种吵闹为使人离于禅定障碍之说。此处如同说“安静少杂声便是其义。”人群重聚时的声音聚集如同风声。于律藏解释中说：“正如此安静无噪声，即为风声。”又说“安静”为无杂声，指无城镇噪声等。此等杂声如残余般无处不在，而意义是指没有清净残声。中部经论之说，传者大德法护长老言：“安静意在意谓声音不杂乱。”长老乃说“不然”。此处安静即无声，称为不扰。故律藏内承接说“此是此义”。此义是指本人所记录的是无声之义。在村落等地亦称附近空旷，泛指偏远之处。无阻隔谓无围绕无障碍。一个营地周边四至，两旁有山林、树林、江河，无能阻进，是此处称无阻隔。卧寝谓坐具。此语“此此”即指营地及卧处名称之分别，及“此”、 “彼”二词合成名词之义。由“尔时”句引说明义理。

Idāni tassāyevatthaṃ senāsanappabhedadassanavasena vibhāvetuṃ ‘‘apicā’’tiādi vuttaṃ. Vibhaṅgapāḷiyaṃ nidassananayena sarūpato dassitasenāsanasseva hi ayaṃ vibhāgo. Tattha vihāro pākāraparicchinno sakalo āvāso. Aḍḍhayogo dīghapāsādo, ‘‘garuḷasaṇṭhānapāsādo’’tipi vadanti. Pāsādo caturassapāsādo. Hammiyaṃ muṇḍacchadanapāsādo. Aṭṭo paṭirājūnaṃ paṭibāhanayoggo catupañcabhūmako patissayaviseso. Māḷo ekakūṭasaṅgahito anekakoṇavanto patissayaviseso. Aparo nayo – vihāro dīghamukhapāsādo. Aḍḍhayogo ekapassachadanakagehaṃ. Tassa kira ekapasse bhitti uccatarā hoti, itarapasse nīcā, tena taṃ ekachadanakaṃ hoti. Pāsādo āyatacaturassapāsādo. Hammiyaṃ muṇḍacchadanakaṃ candikaṅgaṇayuttaṃ. Guhā kevalā pabbataguhā. Leṇaṃ dvārabandhaṃ pabbhāraṃ. Sesaṃ vuttanayameva. ‘‘Maṇḍapoti sākhāmaṇḍapo’’ti (dī. ni. ṭī. 1.216) evaṃ ācariyadhammapālattherena, aṅguttaraṭīkākārena ca ācariyasāriputtattherena vuttaṃ.

此处以上述营地之细部分别予以说明，以引“亦此”等语。律藏为做明示之工具，形似营地称呼。营舍围栏齐全，全部是宅舍。二合为一长廊，称“鹭栖长廊”等。长廊方形。又有削去头部的廊舍。四面以墙为被覆，地面有四五块特殊基底。瓦石通过一峰耸立，多角度连接有特殊基底。又有另一住房为面向长廊入口，二合为一。此处一面墙较高，一面较低，称为单面屋顶。长廊是长方形四棱。削顶称为月牙形篱笆。山洞只有山中洞穴。石室门扉重门。余下均称呼。称“厅”为分支厅楼等，依据长老法护与长老沙利达多所说。

Vibhaṅgaṭṭhakathāyaṃ (vibha. aṭṭha. 527) pana vihāroti samantā parihārapathaṃ, antoyeva ca rattiṭṭhānadivāṭṭhānāni dassetvā katasenāsanaṃ. Aḍḍhayogoti supaṇṇavaṅkagehaṃ. Pāsādoti dve kaṇṇikāni gahetvā kato dīghapāsādo. Aṭṭoti paṭirājādipaṭibāhanatthaṃ iṭṭhakāhi kato bahalabhittiko catupañcabhūmako patissayaviseso. Māḷoti bhojanasālāsadiso maṇḍalamāḷo. Vinayaṭṭhakathāyaṃ pana ‘‘ekakūṭasaṅgahito caturassapāsādo’’ti (pārā. aṭṭha. 2.482-487) vuttaṃ. Leṇanti pabbataṃ khaṇitvā vā pabbhārassa appahonakaṭṭhāne kuṭṭaṃ uṭṭhāpetvā vā katasenāsanaṃ. Guhāti bhūmidari vā yattha rattindivaṃ dīpaṃ laddhuṃ vaṭṭati, pabbataguhā vā bhūmiguhā vāti vuttaṃ.

在《辨义注》中（辨义注第八卷第527页）记载，『居所』指的是周围的通道，入口以及日夜交替的遮蔽处，并设有设置座位的地方。所谓『双合』是指具有翼形弯曲屋顶的建筑。『宫殿』是指用两根柱子支撑而成的长廊殿堂。『八』是用枝条搭建，内设棚架支撑的四五间阔大的结构，此为地点的特殊依托。『环绕』指像食堂般的建筑群环绕。从律注中记载『合拢成一峰的四角长廊』（《长部律注》第2卷482至487页）可见。所谓『山洞』，是指凿开山体或者在山坡树根等地方架起的座位。所谓『洞穴』是有山洞或地洞的含义。

Taṃ āvasathabhūtaṃ patissayasenāsanaṃ viharitabbaṭṭhena, vihāraṭṭhānaṭṭhena ca vihārasenāsanaṃ nāma. Masārakādicatubbidho mañco. Tathā pīṭhaṃ. Uṇṇabhisiādipañcavidhā bhisi. Sīsappamāṇaṃ bimbohanaṃ. Vitthārato vidatthicaturaṅgulatā, dīghato mañcavitthārappamāṇatā cettha sīsappamāṇaṃ. Masārakādīni mañcapīṭhabhāvato, bhisiupadhānañca mañcapīṭhasambandhato mañcapīṭhasenāsanaṃ. Mañcapīṭhabhūtañhi senāsanaṃ, mañcapīṭhasambandhañca sāmaññaniddesena, ekasesena vā ‘‘mañcapīṭhasenāsana’’nti vuccati. Ācariyasāriputtattheropi evameva vadati. Ācariyadhammapālattherena pana ‘‘mañcapīṭhasenāsananti mañcapīṭhañceva mañcapīṭhasambandhasenāsanañcā’’ti (dī. ni. ṭī. 1.216) vuttaṃ. Cimilikā nāma sudhāparikammakatāya bhūmiyā vaṇṇānurakkhaṇatthaṃ paṭakhaṇḍādīhi sibbetvā katā. Cammakhaṇḍo nāma sīhabyagghadīpitaracchacammādīsupi yaṃ kiñci cammaṃ. Aṭṭhakathāsu (pāci. aṭṭha. 112; vi. saṅga. aṭṭha. 82) hi senāsanaparibhoge paṭikkhittacammaṃ na dissati. Tiṇasanthāroti yesaṃ kesañci tiṇānaṃ santhāro. Eseva nayo paṇṇasanthārepi. Cimilikādi bhūmiyaṃ santharitabbatāya santhatasenāsanaṃ. Yattha vā pana bhikkhū paṭikkamantīti ṭhapetvā vā etāni mañcādīni yattha bhikkhū sannipatanti, sabbametaṃ senāsanaṃ nāmāti evaṃ vuttaṃ avasesaṃ rukkhamūlādipaṭikkamitabbaṭṭhānaṃ abhisaṅkharaṇābhāvato kevalaṃ sayanassa, nissajjāya ca okāsabhūtattā okāsasenāsanaṃ. Senāsanaggahaṇenāti ‘‘vivittaṃ senāsana’’nti iminā senāsanasaddena vivittasenāsanassa vā ādānena, vacanena vā gahitameva sāmaññajotanāya visese avaṭṭhānato, visesatthinā ca visesassa payujjitabbato.

此处所说的『居住因缘座位』应当在所在地安置，也被称为居住座位。由四根支柱支撑的粗糙垫板称为床铺，类似坐榻。此亦称为座台。用五种硬木制成的椅垫。椅垫大小如头盖骨般。长度是座榻宽展的四个手指的长度，此处称为椅垫的尺寸。由粗木制作的床铺和坐台的结合构成床座，此床铺与坐台结合的称为床座，也简称『床座』。长老沙利子也以此称呼。长老法护则说『床座包含床垫和与床垫相关的床座部分』（《中部尼拘陀经注》第1卷216页）。所谓『尾巴草地』是因其粪便杂乱，颜色斑驳不整而被称，由皮革碎片组成的被称为皮革残片，包括狮虎象皮等各种皮革。辨义注（《巴利语注释》第112页；《毗奈耶集注》第82页）言床座器具中不见离弃的皮革。所谓草垫堆积，就是由许多草类堆积而成的垫层。堆积处称为堆积层。『尾巴草地』是指由堆积而成的床座。若比库们准备离开住处，便在这些床垫等处安置，以作为比库们集会的座位，此即称作床座。其余还有无树根等不宜住处的安置，单为睡眠休息的椅座，则称为椅座。『床座的拥护』意指用此床座名称称呼并由此得以区别疏显分明，因其特殊性而被明确使用。

Yadevaṃ kasmā ‘‘arañña’’ntiādi puna vuttanti anuyogena ‘‘idha panassā’’tiādimāha. Evaṃ gahitesupi senāsanesu yathāvuttassa bhikkhuno anucchavikameva senāsanaṃ dassetukāmattā puna evaṃ vuttanti adhippāyo. ‘‘Bhikkhunīnaṃ vasena āgata’’nti idaṃ vinaye āgatameva sandhāya vuttaṃ, na abhidhamme. Vinaye hi gaṇamhāohīyanasikkhāpade (pāci. 691) bhikkhunīnaṃ āraññakadhutaṅgassa paṭikkhittattā idampi ca tāsaṃ araññaṃ nāma, na pana pañcadhanusatikaṃ pacchimaṃ araññameva senāsanaṃ, idampi ca tāsaṃ gaṇamhāohīyanāpattikaraṃ, na tu pañcadhanusatikādimeva araññaṃ. Vuttañhi tattha –

因此，当有人说『荒野』等词时，又接着说『此处是那个地方』等言。这是因所说之床座已被依正法比库使用而实际存在。又有说『比库尼们居住时到来』是律藏中记载的到来之说，而非阿毗达摩中。律藏中，在比库会合律戒规定里（《巴利语律典》691页）说明比库尼因离弃林野（荒野）而产生的分别，也称之为『荒野』，不是依据五戒守持课戒规定中的『荒野』。这里所说的乃是比库尼会合律戒之事过，由此产生的『荒野』称呼，而非起于前述五戒守持见解中的荒野概念。文中有言——

‘‘Ekā vā gaṇamhā ohīyeyyāti agāmake araññe dutiyikāya bhikkhuniyā dassanūpacāraṃ vā savanūpacāraṃ vā vijahantiyā āpatti thullaccayassa, vijahite āpatti saṅghādisesassā’’ti.

『若有一位比库尼在外道村落或林野中，第二次被发现或听闻犯了大罪，则该犯重大过失者，属于僧团应斥退的过失。』

Vinayaṭṭhakathāsupi (pāci. aṭṭha. 692) hi tathāva attho vuttoti. Abhidhamme pana ‘‘araññanti nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) āgataṃ. Vinayasuttantā hi ubhopi pariyāyadesanā nāma, abhidhammo pana nippariyāyadesanā, tasmā yaṃ na gāmapadesantogadhaṃ, taṃ araññanti nippariyāyena dassetuṃ tathā vuttaṃ. Indakhīlā bahi nikkhamitvā yaṃ ṭhānaṃ pavattaṃ , sabbametaṃ araññaṃ nāmāti cettha attho. Āraññakaṃ nāma…pe… pacchimanti idaṃ pana suttantanayena āraññakasikkhāpade (pārā. 652) āraññikaṃ bhikkhuṃ sandhāya vuttaṃ imassa bhikkhuno anurūpaṃ, tasmā visuddhimagge dhutaṅganiddese (visuddhi. 1.19) yaṃ tassa lakkhaṇaṃ vuttaṃ, taṃ yuttameva, ato tattha vuttanayena gahetabbanti adhippāyo.

律注中（《巴利语注释》第692页）亦说明同样的意涵。阿毗达摩则说『荒野』指出外进入到树木杂草之外的所有这些即为荒野（辨义注第529页）。律藏经文有时是双重说法，对立陈述的讲法，而阿毗达摩则是断然明确的说法。因此，不属于村落范围之处或场所，皆称为荒野。所谓僧侣修习荒野戒律（《长部律典》第652页）是对比库而言的合适教导，由此与净道修行（《净道论》1.19）中所述法相符是合宜的，因此应以律藏文字表达为准。究竟，荒野一词由律藏使用，因此应以律藏之解为大乘标准说法。

Sandacchāyanti sītacchāyaṃ. Tenāha ‘‘tattha hī’’tiādi. Rukkhamūlanti rukkhasamīpaṃ. Vuttañhetaṃ ‘‘yāvatā majjhanhike kāle samantā chāyā pharati, nivāte paṇṇāni nipatanti, ettāvatā rukkhamūla’’nti. Pabbatanti suddhapāsāṇasuddhapaṃsuubhayamissakavasena tividhopi pabbato adhippeto, na silāmayo eva. Sela-saddo pana avisesato pabbatapariyāyoti katvā evaṃ vuttaṃ. ‘‘Tattha hī’’tiādinā tadubhayassa anurūpataṃ dasseti. Disāsu khāyamānāsūti dasasu disāsu abhimukhībhāvena dissamānāsu. Tathārūpenapi kāraṇena siyā cittassa ekaggatāti etaṃ vuttaṃ, sabbadisāhi āgatena vātena bījiyamānabhāvahetudassanatthanti keci. Kaṃ vuccati udakaṃ pipāsavinodanassa kārakattā. ‘‘Yaṃ nadītumbantipi nadīkuñjantipi vadanti, taṃ kandaranti apabbatapadesepi vidugganadīnivattanapadesaṃ kandaranti dassetī’’ti (vibha. mūlaṭī. 530) ācariyānandatthero, teneva viññāyati ‘‘nadītumbanadīkuñjasaddā nadīnivattanapadesavācakā’’ti. Nadīnivattanapadeso ca nāma nadiyā nikkhamanaudakena puna nivattitvā gato viduggapadeso. ‘‘Apabbatapadesepī’’ti vadanto pana aṭṭhakathāyaṃ nidassanamattena paṭhamaṃ pabbatapadesanti vuttaṃ, yathāvutto pana nadīpadesopi kandaro evāti dasseti.

『荫蔽』指阴凉。文中谓『在那里——』等语。所谓树根是树木近旁之地。文中说『在中午时分阳光遍布周围，秋季则叶子纷纷飘落，至此即为树根。』所谓山峰是指洁净的岩石和纯净沙砾共存的双重山体，不全是岩石。『石』字特意用以说明山体。文中以『在那里——』等语，表明两者相应。所谓方向有区分，是指成十方各向的显现。如是，心意专注亦依此言明。风从各方吹来，因而种种自然现象渐生。有人说水是解渴的原因。所谓河濡滩泽及河丛林，河滩涂地称为『堪达』。长老阿难说河流滩泽、河丛林、河滩流动之处，便呼为『堪达』。所谓河滩地，是因水流出河道又回入河中，因而称为河滩地。文中也说『虽曰山坡地』，但在辨义注上初次云『山坡地』，而河岸地亦称河滩，此说与前文『河堪达』的含义相符。

‘‘Tattha hī’’tiādināpi nidassanamatteneva tassānurūpabhāvamāha. Ussāpetvāti puñjaṃ katvā. ‘‘Dvinnaṃ pabbatānampi āsannatare ṭhitānaṃ ovarakādisadisaṃ vivaraṃ hoti, ekasmiṃyeva pana pabbate umaṅgasadisa’’nti vadanti ācariyā. Ekasmiṃyeva hi umaṅgasadisaṃ antoleṇaṃ hoti upari paṭicchannattā, na dvīsu tathā appaṭicchannattā, tasmā ‘‘umaṅgasadisa’’nti idaṃ ‘‘ekasmiṃ yevā’’ti iminā sambandhanīyaṃ. ‘‘Mahāvivara’’nti idaṃ pana ubhayehipi. Umaṅgasadisanti ca ‘‘suduṅgāsadisa’’nti (dī. ni. ṭī. 1.216) ācariyena vuttaṃ. Suduṅgāti hi bhūmigharassetaṃ adhivacanaṃ, ‘‘taṃ gahetvā suduṅgāya ravantaṃ yakkhinī khipī’’tiādīsu viya. Manussānaṃ anupacāraṭṭhānanti pakatisañcāravasena manussehi na sañcaritabbaṭṭhānaṃ. Kassanavappanādivasena hi pakatisañcārapaṭikkhepo idhādhippeto. Tenāha ‘‘yatthana kasanti na vapantī’’ti. Ādisaddena pana ‘‘vanapatthanti vanasaṇṭhānametaṃ senāsanānaṃ adhivacanaṃ, vanapatthanti bhīsanakānametaṃ, vanapatthanti salomahaṃsānametaṃ, vanapatthanti pariyantānametaṃ, vanapatthanti na manussūpacārānametaṃ senāsanānaṃ adhivacana’’nti (vibha. 531) imaṃ vibhaṅgapāḷisesaṃ saṅgaṇhāti. Patthoti hi pabbatassa samānabhūmi, yo ‘‘sānū’’tipi vuccati, tassadisattā pana manussānamasañcaraṇabhūtaṃ vanaṃ, tasmā patthasadisaṃ vanaṃ vanapatthoti visesanaparanipāto daṭṭhabbo. Sabbesaṃ sabbāsu disāsu abhimukho okāso abbhokāsoti āha ‘‘acchanna’’nti, kenaci chadanena antamaso rukkhasākhāyapi na chāditanti attho. Daṇḍakānaṃ upari cīvaraṃ chādetvā katā cīvarakuṭi. Nikkaḍḍhitvāti nīharitvā. Antopabbhāraleṇasadiso palālarāsiyeva adhippeto, itarathā tiṇapaṇṇasanthārasaṅgopi siyāti vuttaṃ ‘‘pabbhāraleṇasadise ālaye’’ti, pabbhārasadise, leṇasadise vāti attho. Gacchagumbādīnampīti pi-saddena purimanayaṃ sampiṇḍeti.

此处用“Tattha hī”等词仅为表明示例，意在说明其与之相应的性质。所谓兴起者，意即聚合堆积之意。师长们说，两个山峰附近耸立的石洞等宽敞开阔，其中一山上有花树状洞穴。因仅在一座山上有花树状洞穴，且该洞穴向上被覆盖，非双峰皆具此状，故称为“花树状”，其意即“一座山上独有”。“广大洞穴”则指两处都有。所称“花树状”即“山岩洞穴”，据释师所言，花树即是指土地中的巢穴，如同那被花树妖妇所持并掷出的洞穴。人类的非住处，指明显游行之地，并非人所应居。此处用掘地与耕种的关系比喻明确的游行范围。因此说“那处不热”，谓不堕落之意。词首“vanapattha”意指森林聚集之地，是军营所用称谓。所谓“vanapattha”，乃指恐怖茂林，鹤群盘桓之林，外围林区，非人类停留的营地。据此可将vanapattha视为山脚相似的平地。向四方伸展且对外开放的空间名为开放处。所谓“acchanna”指无遮盖，树枝虽多，但不致形成遮蔽。于树丛之上盖有布衣而成的小茅舍称为布衣屋。所谓“nikkaḍḍhita”即撤去或移开。像枯草堆那样的堆积即为露出的岩石山洞，断草堆积可见其露出。以此类推，称之为山洞或岩穴。至于山洞边缘即称为山洞口。用双唇音将前音高举，称为古代字母联结现象。

Piṇḍapātassa pariyesanaṃ piṇḍapāto uttarapadalopena, tato paṭikkanto piṇḍapātapaṭikkantoti āha ‘‘piṇḍapātapariyesanato paṭikkanto’’ti. Pallaṅkanti ettha pari-saddo ‘‘samantato’’ti etasmiṃ atthe, tasmā parisamantato aṅkanaṃ āsanaṃ pallaṅko ra-kārassa la-kāraṃ, dvibhāvañca katvā yathā ‘‘palibuddho’’ti, (mi. pa. 6.3.6) samantabhāvo ca vāmoruṃ, dakkhiṇoruñca samaṃ ṭhapetvā ubhinnaṃ pādānaṃ aññamaññasambandhanakaraṇaṃ. Tenāha ‘‘samantato ūrubaddhāsana’’nti. Ūrūnaṃ bandhanavasena nisajjāva idha pallaṅko, na āharimehi vāḷehi katoti vuttaṃ hoti. Ābhujitvāti ca yathā pallaṅkavasena nisajjā hoti, tathā ubho pāde ābhugge samiñjite katvā, taṃ pana ubhinnaṃ pādānaṃ tathābandhatākaraṇamevāti āha ‘‘bandhitvā’’ti. Ujuṃ kāyanti ettha kāya-saddo uparimakāyavisayo heṭṭhimakāyassa anujukaṃ ṭhapanassa nisajjāvacaneneva viññāpitattāti vuttaṃ ‘‘uparimaṃ sarīraṃ ujuṃ ṭhapetvā’’ti. Taṃ pana uparimakāyassa ujukaṃ ṭhapanaṃ sarūpato dasseti ‘‘aṭṭhārasā’’tiādinā, aṭṭhārasannaṃ piṭṭhikaṇṭakaṭṭhikānaṃ koṭiyā koṭiṃ paṭipādanameva tathā ṭhapananti adhippāyo.

布施行者寻找食物，此行为称为布施行寻，随后转身离开称为布施行者离去。此处“pallaṅka”一词伴随“samantato”的后缀，泛指床榻，“lā”和“ra”这两个音节组成后缀，表示床榻。双音节加成使成词结构“palibuddho”。“samantabhāva”指左右对称状态，即左右两腿均匀放置。故称床榻左右对称。用腿部绑缚物保证坐下的稳定，不用弯曲或卷绕。所谓“ābhujita”即坐稳之意，双足均着地且脚跟接触。此举表明双足被绑缚，表现出双足合拢、安稳坐姿。身躯端正，此处“kāya”字指上身身体，相对地下身而言，且与坐姿的构造有关。所以说，将上身完全挺直安放，表达了调伏坐姿的庄严和坚定。称为“aṭṭhārasa”之类，表示由千千万万个骨刺和骨架组成之坚固结构，形容上身挺立的紧实如钢铁。

Idāni tathā ṭhapanassa payojanaṃ dassento ‘‘evañhī’’tiādimāha. Tattha evanti tathā ṭhapane sati, iminā vā tathāṭhapanahetunā. Na paṇamantīti na onamanti. ‘‘Athassā’’tiādi pana paramparapayojanadassanaṃ. Athāti evaṃ anonamane. Vedanāti piṭṭhigilānādivedanā. Na paripatatīti na vigacchati vīthiṃ na vilaṅgheti. Tato eva pubbenāparaṃ visesappattiyā kammaṭṭhānaṃ vuddhiṃ phātiṃ vepullaṃ upagacchati. Parisaddo cettha abhisaddapariyāyo abhimukhatthoti vuttaṃ ‘‘kammaṭṭhānābhimukha’’nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho. Parisaddassa samīpatthataṃ dasseti ‘‘mukhasamīpe vā katvā’’ti iminā, mukhassa samīpe viya citte nibaddhaṃ upaṭṭhāpanavasena katvāti vuttaṃ hoti. Parisaddassa samīpatthataṃ vibhaṅgapāḷiyā (vibha. 537) sādhetuṃ ‘‘tenevā’’tiādi vuttaṃ. Nāsikaggeti nāsapuṭagge. Mukhanimittaṃ nāma uttaroṭṭhassa vemajjhappadeso, yattha nāsikavāto paṭihaññati.

此时讲述稳健坐姿之用意，故称“如此”等词。此处“evanti”意指如是，说明以此方式安置坐姿之缘故。非属进食或退食之意，非饮食所指。此处用“atha”一词指引下文其继承的目的。此“atha”说明如是拒绝、拒绝他物。所谓“vedanā”指骨头、筋膜等之轻微触痛。未离开小径即不移动、不破坏路况。由此，之前后的坐姿发展达到增长、成功、广大之境界。词汇“parisaddo”表示密合、接近之意，指专注于气息的修习，故称“kammaṭṭhāna”之面向。词尾“-bhāva”意指事物本质存在状态，故解释为“kammaṭṭhāna”之向着。表明在面前，依恰似面前关注心的支配而坐置。附近的特征由巴利注疏释文构成，如指出“teneva”等词。鼻翼是鼻孔边缘，面貌表面，此处“mukhanimitta”指鼻上部之顶端，因鼻气流梗阻处所也。

Ettha ca yathā ‘‘vivittaṃ senāsanaṃ bhajatī’’tiādinā (vibha. 508) bhāvanānurūpaṃ senāsanaṃ dassitaṃ, evaṃ ‘‘nisīdatī’’ti iminā alīnānuddhaccapakkhiko santo iriyāpatho dassito, ‘‘pallaṅkaṃ ābhujitvā’’ti iminā nisajjāya daḷhabhāvo, ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti iminā ārammaṇapariggahaṇūpāyoti. Pari-saddo pariggahaṭṭho ‘‘pariṇāyikā’’tiādīsu (dha. sa. 16) viya. Mukha-saddo niyyānaṭṭho ‘‘suññatavimokkhamukha’’ntiādīsu viya. Paṭipakkhato nikkhamanameva hi niyyānaṃ. Asammosanabhāvo upaṭṭhānaṭṭho. Tatrāti paṭisambhidānaye. Pariggahitaniyyānanti sabbathā gahitāsammosatāya pariggahitaṃ, pariccattasammosapaṭipakkhatāya ca niyyānaṃ satiṃ katvā, paramaṃ satinepakkaṃ upaṭṭhapetvāti vuttaṃ hoti. Ayaṃ ācariyadhammapālattherassa, ācariyasāriputtattherassa ca mati. Atha vā ‘‘kāyādīsu suṭṭhupavattiyā pariggahitaṃ, tato eva ca niyyānabhāvayuttaṃ, kāyādipariggahaṇañāṇasampayuttatāya vā pariggahitaṃ, tatoyeva ca niyyānabhūtaṃ upaṭṭhānaṃ katvāti attho’’ti ayaṃ ācariyānandattherassa (vibha. mūlaṭī. 537) mati.

此处，如同以『受用僻静住处』等（《分别论》第508节）所示与修习相应之住处，同理，以『坐下』示明远离沉掉两极之平衡威仪；以『结跋跌坐』示明坐姿之稳固；以『于面前安立念』示明摄取所缘之方法。『周遍（Pari）』一词具摄取之义，如同『引导者』等诸词（《法集论》第16节）中之用法。『门（Mukha）』一词具出离之义，如同『空性解脱门』等诸词中之用法。盖出离者，正是从对立面出脱而去。不迷失之状态即是安立之义。『彼处』，依无碍解之方式而言。『已摄持之出离』者，意谓：以一切方式摄持之、不迷失故名『已摄持』；以舍弃迷失之对立面故名『出离』——如是以念为用，安立最上之念与审慎，即是此句之义。此乃老师法护长老与老师沙利子长老之见解。或者，『于身等诸法中善加行运故名已摄持，由此即具出离之性；或以摄取身等之智相应故名已摄持，由此即成出离之安立——此乃其义』，此为老师阿难长老（《分别论根本复注》第537节）之见解。

§217

217. Abhijjhāyati gijjhati abhikaṅkhati etāyāti abhijjhā, kāmacchandanīvaraṇaṃ. Luccanaṭṭhenāti bhijjanaṭṭhena, khaṇe khaṇe bhijjanaṭṭhenāti atthoti ācariyadhammapālattherena, (dī. ni. ṭī. 1.217) aṅguttaraṭīkākārena ca ācariyasāriputtattherena vuttaṃ. Suttesu ca dissati ‘‘luccatīti kho bhikkhu lokoti vuccati. Kiñca luccati? Cakkhu kho bhikkhu luccati, rūpā luccanti, cakkhuviññāṇaṃ luccatī’’tiādi. (Saṃ. ni. 4.82) abhidhammaṭṭhakathāyaṃ, (dha. sa. aṭṭha. 7-13) pana idha ca adhunā potthake ‘‘luccanapaluccanaṭṭhenā’’ti likhitaṃ. Tattha luccanameva paluccanapariyāyena visesetvā vuttaṃ. Lucasaddo hi apekkhanādiatthopi bhavati ‘‘oloketī’’tiādīsu, bhijjanapabhijjanaṭṭhenāti attho. Vaṃsatthapakāsiniyaṃ pana vuttaṃ ‘‘khaṇabhaṅgavasena luccanasabhāvato, cutibhaṅgavasena ca paluccanasabhāvato loko nāmā’’ti (vaṃsatthapakāsiniyaṃ nāma mahāvaṃsaṭīkāyaṃ paṭhamaparicchede pañcamagāthā vaṇṇanāyaṃ) keci pana ‘‘bhijjanauppajjanaṭṭhenā’’ti atthaṃ vadanti. Āhaccabhāsitavacanatthena virujjhanato, lucasaddassa ca anuppādavācakattā ayuttamevetaṃ. Apica ācariyehipi ‘‘luccanapaluccanaṭṭhenā’’ti pāṭhameva ulliṅgetvā tathā attho vutto siyā, pacchā pana paramparābhatavasena pamādalekhattā tattha tattha na diṭṭhoti daṭṭhabbaṃ, na luccati na paluccatīti yo gahitopi tathā na hoti, sveva loko, aniccānupassanāya vā luccati bhijjati vinassatīti gahetabbova lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā, dukkhasaccaṃ vā lokoti vuttaṃ ‘‘pañcupādānakkhandhā loko’’ti. Evaṃ tattha tattha vacanatopi yathāvutto kesañci attho na yuttoti.

第217节“Abhijjhāyati gijjhati abhikaṅkhati”此三词指贪欲、尘垢烦恼之意。词“Luccanaṭṭhenāti”指其生裂的状态，断续不断生灭，释师佛音等巨典及长老沙利子注释均有记载。经文中云：“luccati”意为亮显，眼睛虽有，但颜色与视觉变化不一，眼识虽有却常见流转无定。《阿毗达摩注》中，则称“luccanapaluccanaṭṭhenā”，指光亮与不亮之分别。释师佛音注解“lucana”作为视力观察等含义与“bhijjana”搭配，意味着光与暗的转变。大史《大毗婆沙论》卷首亦载：“以分时断裂为光明之本，以终结断裂为不光明之本称为世界。”亦有论者曰此为生灭两相。因惊惧说话时，光亮不现，此即“luccanapaluccanaṭṭhenā”。又释师所言“luccanapaluccanaṭṭhenā”首义极可取，后续因过度疏忽致未显现，故经文下文云：“无光且无不光”，以此断言：光明非天眼之光，而是无常慧眼观照之光。救释这些词义，令行者应依无常观及诸蕴观归于涅槃。更明示五蕴之“世界”乃是指对五蕴分别所成。

Tasmāti pañcupādānakkhandhānameva lokabhāvato. Vikkhambhanavasenāti ettha vikkhambhanaṃ tadaṅgappahānavaseneva anuppādanaṃ appavattanaṃ, na pana vikkhambhanappahānavasena paṭipakkhānaṃ suṭṭhupahīnaṃ. ‘‘Pahīnattā’’ti hi tathāpahīnasadisataṃ eva sandhāya vuttaṃ. Kasmāti ce? Jhānassa anadhigatattā. Evaṃ pana pubbabhāgabhāvanāya tathā pahānatoyevetaṃ cittaṃ vigatābhijjhaṃ nāma, na tu cakkhuviññāṇamiva sabhāvato abhijjhāvirahitattāti dassetuṃ ‘‘na cakkhuviññāṇasadisenā’’ti vuttaṃ. Yathā tanti ettha tanti nipātamattaṃ, taṃ cittaṃ vā. Adhunā muñcanassa, anāgate ca puna anādānassa karaṇaṃ parisodhanaṃ nāmāti vuttaṃ hoti. Yathā ca imassa cittassa pubbabhāgabhāvanāya parisodhitattā vigatābhijjhatā, evaṃ abyāpannatā, vigatathinamiddhatā, anuddhatatā, nibbicikicchatā ca veditabbāti nidassento ‘‘byāpādapadosaṃ pahāyātiādīsupi eseva nayo’’ti āha. Pūtikummāsādayoti ābhidosikayavakummāsādayo. Purimapakatinti parisuddhapaṇḍarasabhāvaṃ, iminā vikāramāpajjatīti atthaṃ dasseti. Vikārāpattiyāti purimapakativijahanasaṅkhātena vikāramāpajjanena. ‘‘Ubhaya’’ntiādinā tulyatthasamāsabhāvamāha. ‘‘Yā tasmiṃ samaye cittassa akallatā’’tiādinā (dha. sa. 1162; vibha. 546) thinassa, ‘‘yā tasmiṃ samaye kāyassa akallatā’’tiādinā ca middhassa abhidhamme niddiṭṭhattā ‘‘thinaṃ cittagelaññaṃ, middhaṃ cetasikagelañña’’nti vuttaṃ. Satipi hi thinamiddhassa aññamaññaṃ avippayoge cittakāyalahutādīnaṃ viya cittacetasikānaṃ yathākkamaṃ taṃtaṃvisesassa yā tesaṃ akallatādīnaṃ visesapaccayatā, ayametesaṃ sabhāvoti daṭṭhabbaṃ. Diṭṭhāloko nāma passito rattiṃ candālokadīpālokaukkālokādi, divā ca sūriyālokādi. Rattimpi divāpi tassa sañjānanasamatthā saññā ālokasaññā, tassā ca vigatanīvaraṇāya parisuddhāya atthitā idha adhippetā. Atisayatthavisiṭṭhassa hi atthiatthassa avabodhako ayamīkāroti dassento ‘‘rattimpī’’tiādimāha, vigatathinamiddhabhāvassa kāraṇattā cetaṃ vuttaṃ. Suttesu pākaṭovāyamattho.

故名“五取蕴”为世界性质。所谓“vikkhambhana”指纷扰散乱，如脱离清净无生灭，非疏乱离弃而扰乱。所谓“pahīnattā”明确指出此状态即为涅槃弃患之境。何故？因无法入定之故。故于前修阶段，离弃贪念便是心意净明、无贪欲之相。非以眼识等凡俗世俗光明象征去理解此“无贪”。譬如文字中仅陈述词语的单纯名相，实指内心而非眼识。现时所说的解除，无疑是此心而非身体。接下来释论指出为解脱之净化作用，兼及未来清净动作行。依此净化心之先行作如同除净不洁之行。所谓“byāpādapadosaṃ pahāyāti”强调离弃嗔恨及恶行。词“pūtikummāsādayo”指污秽成因、败坏的习气。“purimapakata”形容洁白如雪，乃指外净白净之色，表明净洁不染。所谓“vikārāpatti”即洁净破坏及污秽侵入。名词“ubhaya”用于对比同类状态具有相似属性。“yā tasmiṃ samaye cittassa akallatā”意指心之昏沉，亦即俗语所谓“瞌睡”。后续“ādinā”引述梵语释义，说明身体沉重与昏沉的分别。正念在此被视作清净觉醒，与觉知有紧密联系。日与夜区分视为明暗，夜与昼均能产生视觉认识，因其光明与纯净，才有识别功能。此处强调精神舒畅清净意识之觉醒。

Saratīti sato, sampajānātīti sampajānoti evaṃ puggalaniddesoti dasseti ‘‘satiyā ca ñāṇena ca samannāgato’’ti iminā. Santesupi aññesu vīriyasamādhiādīsu kasmā idameva ubhayaṃ vuttaṃ, vigatābhijjhādīsu vā idaṃ ubhayaṃ avatvā kasmā idheva vuttanti anuyogamapanetuṃ ‘‘idaṃ ubhaya’’ntiādi vuttaṃ, puggalādhiṭṭhānena niddiṭṭhasatisampajaññasaṅkhātaṃ idaṃ ubhayanti attho. Atikkamitvā ṭhitoti ta-saddassa atītatthataṃ āha, pubbabhāgabhāvanāya pajahanameva ca atikkamanaṃ. ‘‘Kathaṃ idaṃ kathaṃ ida’’nti pavattatīti kathaṃkathā, vicikicchā, sā etassa atthīti kathaṃkathī, na kathaṃkathī akathaṃkathī, nibbicikicchoti vacanattho, atthamattaṃ pana dassetuṃ ‘‘kathaṃ idaṃ kathaṃ ida’nti evaṃ nappavattatīti akathaṃkathī’’ti vuttaṃ. ‘‘Kusalesu dhammesū’’ti idaṃ ‘‘akathaṃkathī’’ti iminā sambajjhitabbanti āha ‘‘na vicikicchati, na kaṅkhatīti attho’’ti. Vacanatthalakkhaṇādibhedatoti ettha ādisaddena paccayapahānapahāyakādīnampi saṅgaho daṭṭhabbo. Tepi hi pabhedato vattabbāti.

“萨拉提”意为“有念”，“三巴惹那”意为“正知”，表示此人具足念与正知。此处所示个人的标志，是指此人在此教法中“具足念与慧解”。即便在他法中的勤精进、禅定等方面，何以特别提及此二者？又何以在无贪欲等之人中，也要特别言说此对二者？皆为强调在此处特别提示这两者的专注连结。此“二者”指代缘由，于个人的根本基础上，归结为念与正知。至于“越过并止于”，是对“泰”（过度之意）字的深义展开，说明是在断绝前段邪见中生起的放逸、放弃的行为。何为“如何如何”，意为“疑难辩说”，是解释此意的苦恼和疑惑，不是争论与非争论，其意为迷惑、怀疑。所谓“不争论”指出不会生起疑惑和犹豫。文字之义的区分解释，也应看到因缘依托的拆分。这里应按照三种不同的区分来讲述。

§218

218. Vaḍḍhiyā gahitaṃ dhanaṃ iṇaṃ nāmāti vuttaṃ ‘‘vaḍḍhiyā dhanaṃ gahetvā’’ti. Vigato anto byanto, so yassāti byantī. Tenāha ‘‘vigatanta’’nti, virahitadātabbaiṇapariyantaṃ kareyyāti cetassa attho. Tesanti vaḍḍhiyā gahitānaṃ iṇadhanānaṃ. Pariyanto nāma taduttari dātabbaiṇaseso. Natthi iṇamassāti aṇaṇo. Tassa bhāvo āṇaṇyaṃ. Tameva nidānaṃ āṇaṇyanidānaṃ, āṇaṇyahetu āṇaṇyakāraṇāti attho. Āṇaṇyameva hi nidānaṃ kāraṇamassāti vā āṇaṇyanidānaṃ, ‘‘pāmojjaṃ somanassa’’nti imehi sambandho. ‘‘Iṇapalibodhato muttomhī’’ti balavapāmojjaṃ labhati. ‘‘Jīvikānimittampi me avasiṭṭhaṃ atthī’’ti somanassaṃ adhigacchati.

第218条：“瓦提亚”财物持有，即“瓦提亚取财”。“无端尽”和“流尽”中所指，“流尽”表示流失消逝。所谓“无端尽”，是指心中不应给予、偿付的广泛之意。此处所称为“瓦提亚持有的债务财物”。“界限”是指上级给予的范围内债货限制。不可有没债务的负债。其性质是欠缺之义。此亦是因果之缘起，因亏缺故造成亏缺果。亏缺因本身即是亏缺缘。由此缘故，“欢喜、忧乐”正是因果相应。由债务失察而获得释放，遂得强盛欢喜。又由“生计缘等”作为条件，继而获得了欢喜乐趣。

§219

219.Visabhāgavedanā nāma dukkhavedanā. Sā hi kusalavipākasantānassa virodhibhāvato sukhavedanāya visabhāgā, tassā uppattiyā karaṇabhūtāya. Kakacenevāti kakacena iva. Catuiriyāpathanti catubbidhampi iriyāpathaṃ. Byādhito hi yathā ṭhānagamanesu asamattho, evaṃ nisajjādīsupi. Ābādhetīti pīḷeti. Vātādīnaṃ vikārabhūtā visamāvatthāyeva ‘‘ābādho’’ti vuccati. Tenāha ‘‘taṃsamuṭṭhānena dukkhena dukkhito’’ti, ābādhasamuṭṭhānena dukkhavedanāsaṅkhātena dukkhena dukkhito dukkhasamannāgatoti attho. Dukkhavedanāya pana ābādhabhāvena ādimhi bādhatīti ābādhoti katvā ābādhasaṅkhātena mūlabyādhinā ābādhiko, aparāparaṃ sañjātadukkhasaṅkhātena anubandhabyādhinā dukkhitoti attho gahetabbo. Evañhi sati dukkhavedanāvasena vuttassa dukkhitapadassa ābādhikapadena visesitabbatā pākaṭā hotīti ayamettha ācariyadhammapālattherena (dī. ni. ṭī. 1.219) vuttanayo. Adhikaṃ mattaṃ pamāṇaṃ adhimattaṃ, bāḷhaṃ, adhimattaṃ gilāno dhātusaṅkhayena parikkhīṇasarīroti adhimattagilāno. Adhimattabyādhiparetatāyāti adhimattabyādhipīḷitatāya. Na rucceyyāti na ruccetha, kammatthapadañcetaṃ ‘‘bhattañcassā’’ti ettha ‘‘assā’’ti kattudassanato. Mattāsaddo anatthakoti vuttaṃ ‘‘balamattāti balamevā’’ti, appamattakaṃ vā balaṃ balamattā. Tadubhayanti pāmojjaṃ, somanassañca. Labhetha pāmojjaṃ ‘‘rogato muttomhī’’ti. Adhigaccheyya somanassaṃ ‘‘atthi me kāyabala’’nti pāḷiyā attho.

第219条：所谓“非净受”，是指苦受。此因善恶业果相违故，苦受与乐受间生存在非净因缘。犹如“卡卡森恩维蒂”即“如某一样”，“四行道”是指四种行路方式。疾病使得行动迟缓不便，同样坐卧等亦然。从“亚搏蒂”即“压迫”之义来解，以风等病理变化而产生的不定状态即称“病”。谓“被这扎起的苦所苦”，即因病苦集聚而形苦受生起，故谓“苦痛相应苦”。因苦受产生的身体不适，称为有病痛者；依次导致连锁之病苦成受苦态。如此可得解释为“因念故苦受状态下，苦者以痛苦字现明显分特征”。这是由阿阇黎师佛音所述。多数理解为：过度、量多、粗重、疾苦者，是因身根退损故为身体凋敝者。过去苦病之重症所造成的痛苦积累，即为过度病苦。此中“不可随意食用”即不可食欲，是为“食用不足”义。所谓“极度”即是力量极限状态，“不宜”即“不合适”的标示。文字之义说明“极度力量即力量本身”，其稍有不及时，既是力量尚有强弱可分与极端力量情形。两者均产欢喜与乐感。获得欢喜者谓“病已离，有生命力仍存”，这是取欢喜的意思。

§220

220.Kākaṇikamattaṃ nāma ‘‘ekaguñjamatta’’nti vadanti. ‘‘Diyaḍḍhavīhimatta’’nti vinayaṭīkāyaṃ vuttaṃ. Apica kaṇa-saddo kuṇḍake –

第220条：所谓“夹谷分量”，意为“一穗谷量”。此分量由律疏云称作“二升之量”。此处“谷粒”音若“昆哒咖”——

‘‘Akaṇaṃ athusaṃ suddhaṃ, sugandhaṃ taṇḍulapphalaṃ;

“一谷既新又净，香气扑鼻如糯米果实；”

Tuṇḍikīre pacitvāna, tato bhuñjanti bhojana’’nti. (dī. ni. 3.281) ādīsu viya;

“琐碎谷粒煮熟后，人们方开始进食。” 此有三藏律疏中提及相关例句之义。

‘‘Kaṇo tu kuṇḍako bhave’’ti (abhidhāne bhakaṇḍe catubbaṇṇavagge 454 gāthā) hi vuttaṃ. Appako pana kaṇo kākaṇoti vuccati yathā ‘‘kālavaṇa’’nti, tasmā kākaṇova pamāṇamassāti kākaṇikaṃ, kākaṇikameva kākaṇikamattaṃ, khuddakakuṇḍakappamāṇamevāti attho daṭṭhabbo. Evañhi sati ‘‘rājadāyo nāma kākaṇikamattaṃ na vaṭṭati, aḍḍhamāsagghanikaṃ maṃsaṃ detī’’ti (jā. aṭṭha. 6.umaṅgajātakavaṇṇanāya) vuttena umaṅgajātakavacanena ca aviruddhaṃ hoti. Vayoti khayo bhaṅgo, tassa ‘‘bandhanā muttomhī’’ti āvajjayato tadubhayaṃ hoti. Tena vuttaṃ ‘‘labhetha pāmojjaṃ, adhigaccheyya somanassa’’nti. Vacanāvasesaṃ sandhāya ‘‘sesaṃ vuttanayenevā’’tiādi vuttaṃ. Vuttanayenevāti ca paṭhamadutiyapadesu vuttanayeneva. Sabbapadesūti tatiyādīsu tīsu koṭṭhāsesu. Ekeko hi upamāpakkho ‘‘pada’’nti vutto.

“什么时候生了小孩呢”这句话，出现在《巴罕陀经》四分卷第四百五十四偈中确有记载。但“小孩”却称作“小鸟”，好比称某物“小昆虫”，因此“小鸟”只表示“鸟类的小个子”的量，“鸟类的小个子”也就是说“小鸟”仅仅是“小鸟”的分量而已，乃是“小小鸟”的意思。如此理解，在“君主的奴隶被称为小鸟量，不会发生变化，会在半个月内提供肉食”的《娑罗王子本生经》注解中也没有冲突。灭绝是消亡，也就是说“枷锁解脱”从此二者都成立。由此说法，便有“能得欢喜，能获得快乐”的结论。对于话语的结尾，有“剩余者乃如前说”之类的记载。而“如前所说”这类说法，在第一、第二个词与其相似，在所有词里分为第三个及其后各三聚类。每一类中，譬喻的前半部分常称为“词叶”。

§221-222

221-222.Adhīnoti āyatto, na seribhāvayutto. Tenāha ‘‘attano ruciyā kiñci kātuṃ na labhatī’’ti. Evamitarasmimpi. Yena gantukāmo, tena kāmaṃ gamo na hotīti sapāṭhasesayojanaṃ dassetuṃ ‘‘yenā’’tiādi vuttaṃ. Kāmanti cetaṃ bhāvanapuṃsakavacanaṃ, kāmena vā icchāya gamo kāmaṃgamo niggahītāgamena. Dāsabyāti ettha bya-saddassa bhāvatthataṃ dasseti ‘‘dāsabhāvā’’ti iminā. Aparādhīnatāya attano bhujo viya sakicce esitabbo pesitabboti bhujisso, sayaṃvasīti nibbacanaṃ. ‘‘Bhujo nāma attano yathāsukhaṃ viniyogo, so isso icchitabbo etthāti bhujisso, assāmiko’’ti mūlapaṇṇāsakaṭīkāyaṃ vuttaṃ. Atthamattaṃ pana dassento ‘‘attano santako’’ti āha, attāva attano santako, na parassāti vuttaṃ hoti. Anudakatāya kaṃ pānīyaṃ tārenti etthāti kantāro, addhānasaddo ca dīghapariyāyoti vuttaṃ ‘‘nirudakaṃ dīghamagga’’nti.

“依附”指的是被束缚，不是指搀杂。因此说“凭借自己的爱好无法成就任何事”。类似如此。欲行者，欲望的行是不成立的，此处以“凭借某物”等表达清楚此理。欲望乃是指心念中生起的意趣，欲望行即是心的意趣与起行。奴役之义，此处以音节表达其义为“受奴役状态”。因犯罪而当依其意志去努力、命令与遣使，这里指的是奴役者自我表达的意思。在《三十经论》注解中，称“依自己所欲自由使用，这就是奴隶主要控制自由”的意涵。但强调意义实质为“自己是自己的主人”，不是他人。这处所言“借水渡河”喻意困难障碍，而“水声”是指河流细长的声音，以“久远之道”作比喻。

§223

223.Sesānīti byāpādādīni. Tatrāti dassane. Ayanti idāni vuccamānā sadisatā, yena iṇādīnaṃ upamābhāvo, kāmacchandādīnañca upameyyabhāvo hoti, so nesaṃ upamopameyyasambandho sadisatāti daṭṭhabbaṃ. Tehīti parehi iṇasāmikehi. Kiñci paṭibāhitunti pharusavacanādikaṃ kiñcipi paṭisedhetuṃ na sakkoti iṇaṃ dātumasakkuṇattā. Kasmāti vuttaṃ ‘‘titikkhākāraṇa’’ntiādi, iṇassa titikkhākāraṇattāti attho. Yo yamhi kāmacchandena rajjatīti yo puggalo yamhi kāmacchandassa vatthubhūte puggale kāmacchandena rajjati. Taṇhāsahagatena taṃ vatthuṃ gaṇhātīti taṇhābhūtena kāmacchandena taṃ kāmacchandassa vatthubhūtaṃ puggalaṃ ‘‘mameta’’nti gaṇhāti. Sahagatasaddo hettha tabbhāvamatto ‘‘yāyaṃ taṇhā ponobhavikā nandīrāgasahagatā’’tiādīsu (dī. ni. 2.400; ma. ni. 1.133, 480; 3.373; saṃ. ni. 5.1081; mahāva. 15; paṭi. ma. 2.30) viya. Tenāti kāmacchandassa vatthubhūtena puggalena. Kasmāti āha ‘‘titikkhākāraṇa’’ntiādi, kāmacchandassa titikkhākāraṇattāti attho. Titikkhāsadiso cettha rāgapadhāno akusalacittuppādo ‘‘titikkhā’’ti vutto, na tu ‘‘khantī paramaṃ tapo titikkhā’’tiādīsu (dī. ni. 2.91; dha. pa. 184) viya tapabhūto adosapadhāno cittuppādo. Gharasāmikehīti gharassa sāmikabhūtehi sassusasurasāmikehi. Itthīnaṃ kāmacchando titikkhākāraṇaṃ hoti viyāti sambandho.

“剩余者”是指嗔恨等情绪。此处指示的是显现。现在被称为恶念的部分，如蚯蚓之类的缺少对比物体，由此也称为对比物体。同时嗔恨等亦是可比与被比的关系，故称这种关系即为“显现”。“它们”是指其他的诸般蚯蚓。所谓“被破坏”是指粗恶之语等无法切断蚯蚓的根基原因。此处说“称之为忍受之因”，意即这是由于忍受所导致的根本义理。何以如此说？“忍受之因”即是嗔恨成为根本缘起之意。凡受欲望折磨的人，是心由欲望所染着的人。由此欲望所缘生的心，即是念属惰怠的出处，而非“忍耐至高究竟”的善行忍耐。

‘‘Yathā panā’’tiādinā sesānaṃ rogādisadisatā vuttā. Tattha pittadosakopanavasena pittarogāturo. Tassa pittakopanato sabbampi madhusakkarādikaṃ amadhurabhāvena sampajjatīti vuttaṃ ‘‘tittakaṃ tittakanti uggiratiyevā’’ti. Tumhe upaddavethāti ṭīkāyaṃ (dī. ni. ṭī. 1.223) uddhaṭapāṭho, ‘‘upaddavaṃ karothā’’ti nāmadhātuvasena attho, idāni pana ‘‘tumhehi upaddutā’’ti pāṭho dissati. Vibbhamatīti ito cito ca āhiṇḍati, hīnāya vā āvattati. Madhusakkarādīnaṃ rasaṃ na vindati nānubhavati na jānāti na labhati ca viyāti sambandho. Sāsanarasanti sāsanassa rasaṃ, sāsanameva vā rasaṃ.

“诸余疾病”等诸病的显现被说了出来。此中脾毒、痰火等是以脾火之怒气为病症者。此脾火之怒，凡所有恶皆由此种毒而生，故称其为“苦毒”，即如苦楚火焰一般。说“肿痛、肿痛”，好似被猛烈火烧伤一样。下面说“你们挑起祸患”，注解称这是“制造祸患”，本义为这一说法。而现在却读作“你们被挑起”。“破坏”指的是从此地迅速且猛烈地发作，派生为恶。当好不滋味的人体验不到甘美之味，也不会认识、了解、获得甘美之味，这便是法之滋味的含义，亦即是教法本身的甘美。

Nakkhattachaṇaṃ nakkhattaṃ. Tenāha ‘‘aho naccaṃ, aho gīta’’nti. Muttoti bandhanato pamutto. Dhammassavanassāti sotabbadhammassa.

“星中瞬间星辰”之意。故说“啊，舞蹈，啊，歌唱”。“解脱”是脱离束缚。听法便是应当听取的法门。

Sīghaṃ pavattetabbakiccaṃ accāyikaṃ. Sīghattho hi atisaddo ‘‘pāṇātipāto’’tiādīsu (ma. ni. 2.193; vibha. 968) viya. Vinaye apakataññunāti vinayakkame akusalena. Pakataṃ niṭṭhānaṃ vinicchayaṃ jānātīti pakataññū, na pakataññū tathā. So hi kappiyākappiyaṃ yāthāvato na jānāti. Tenāha ‘‘kismiñcidevā’’tiādi. Kappiyamaṃsepīti sūkaramaṃsādikepi. Akappiyamaṃsasaññāyāti acchamaṃsādisaññāya.

应当迅速行持的戒律是禁戒。依古已有明确含义，诸如“杀生”等戒律具有极严的名称。于戒律中，称为“有所过失而无知”，谓以不善作法为过失。称为“了知彻底”，即了知戒律之终局义。但即便如此，也未必真正了知戒理。此人虽不会正确分别合宜与不合宜，故说“有些神祇”等词。所谓合宜，是指如猪肉等食物。所谓不合宜，是说不洁肉类等饮食。

Daṇḍakasaddenāpīti sākhādaṇḍakasaddenapi. Ussaṅkitaparisaṅkitoti avasaṅkito ceva samantato saṅkito ca, ativiya saṅkitoti vuttaṃ hoti. Tadākāradassanaṃ ‘‘gacchatipī’’tiādi. So hi thokaṃ gacchatipi. Gacchanto pana tāya ussaṅkitaparisaṅkitatāya tattha tattha tiṭṭhatipi. Īdise kantāre gate ‘‘ko jānāti, kiṃ bhavissatī’’ti nivattatipi, tasmā ca gataṭṭhānato agataṭṭhānameva bahutaraṃ hoti, tato eva ca so kicchena kasirena khemantabhūmiṃ pāpuṇāti vā, na vā pāpuṇāti. Kicchena kasirenāti pariyāyavacanaṃ, kāyikadukkhena khedanaṃ vā kicchaṃ, cetasikadukkhena pīḷanaṃ kasiraṃ. Khemantabhūminti khemabhūtaṃ bhūmiṃ antasaddassa tabbhāvattā, bhayassa khīyanaṃ vā khemo, sova anto paricchedo yassā tathā, sā eva bhūmīti khemantabhūmi, taṃ nibbhayappadesanti attho. Aṭṭhasu ṭhānesūti ‘‘tattha katamā vicikicchā? Satthari kaṅkhati vicikicchati. Dhamme. Saṅghe. Sikkhāya. Pubbante. Aparante. Pubbantāparante. Idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhati vicikicchatī’’ti (vibha. 915) vibhaṅge vuttesu aṭṭhasu ṭhānesu. Adhimuccitvāti vinicchinitvā, saddahitvā vā. Saddhāya gaṇhitunti saddheyyavatthuṃ ‘‘idameva’’nti saddahanavasena gaṇhituṃ, saddahituṃ na sakkotīti attho. Itīti tasmā vuttanayena asakkuṇanato antarāyaṃ karotīti sambandho. ‘‘Atthi nu kho, natthi nu kho’’ti araññaṃ paviṭṭhassa ādimhi eva sappanaṃ saṃsayo āsappanaṃ. Tato paraṃ samantato, uparūpari vā sappanaṃ parisappanaṃ. Ubhayenapi tattheva saṃsayavasena paribbhamanaṃ dasseti. Tenāha ‘‘apariyogāhana’’nti, ‘‘evamida’’nti samantato anogāhananti attho. Chambhitattanti araññasaññāya uppannaṃ chambhitabhāvaṃ hadayamaṃsacalanaṃ, utrāsanti vuttaṃ hoti. Upameyyapakkhepi yathārahamesamattho.

『Daṇḍakasaddenāpi』意为『如同兵杖之声』。『Ussaṅkitaparisaṅkito』指的是『困惑不安』，其中包含『avasaṅkito』即消沉困惑，以及『saṅkito』即普遍困惑，且『ativīya saṅkito』指过度困惑。所示字形如『gacchatipī』等，是断句标示。此处所说之『thokaṃ gacchatipi』，意思是虽匆忙行进，但因困惑不定，往往停顿不前。如人行进荒野时，心中疑问『谁知道将会怎样呢？』于是原来的地方与未到之地反复交替，期间时常因困难或艰苦身心痛苦，才能到达安全之地。『kicchena kasirena』是换言之，指身体之苦痛或心中之烦恼。所谓『khemantabhūmi』即安全稳固之地，此地因其能够消除恐惧而称之。注解中提及『aṭṭhasu ṭhānesu』即八处各种困惑，例如师长是否存在惧怕，佛法、僧团、戒律在前后是否确实，及因缘而生之法是否可疑等（见律部915页）。『Adhimuccitvā』，指经过分析或传闻已定的事；『saddhāya gaṇhitunti』形容此处不能仅凭信受而确证，不能依赖此而断言。此谓由『asakkuṇanato antarāyaṃ』即因无力而生障碍，故生起疑惑纠缠。又说『atthi nu kho, natthi nu kho』为修道者入林初时的如梦幻般疑惑，之后逐渐全方位生起上下反复的疑难纠结，并轮回于其中。此状况称为『apariyogāhana』即无所成就，意即从各处生起无止尽的疑惑。『Chambhitattanti』即由禅林生活中生起心震颤与血肉震动之感，此动摇心体，尤以犹如月食之相而被比喻。末句用譬喻说明此情形极其相似，如兔子相似的危险状况。

§224

224.Tatrāyaṃ sadisatāti ettha pana appahīnapakkhe vuttanayānusārena sadisatā veditabbā . Yadaggena hi kāmacchandādayo iṇādisadisā, tadaggena ca tesaṃ pahānaṃ āṇaṇyādisadisatāti. Idaṃ pana anuttānapadatthamattaṃ – samiddhatanti aḍḍhataṃ. Pubbe paṇṇamāropitāya vaḍḍhiyā saha vattatīti savaḍḍhikaṃ. Paṇṇanti iṇadānaggahaṇe sallakkhaṇavasena likhitapaṇṇaṃ. Puna paṇṇanti iṇayācanavasena sāsanalikhitapaṇṇaṃ. Nillepatāyāti dhanasambandhābhāvena avilimpanatāya. Tathā alaggatāya. Pariyāyavacanañhetaṃ dvayaṃ. Atha vā nillepatāyāti vuttanayena avilimpanabhāvena visesanabhūtena alaggatāyāti attho. Cha dhammeti asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Bhāvetvāti brūhetvā, attani vā uppādetvā. Anuppannaanuppādanauppannappahānādivibhāvanavasena mahāsatipaṭṭhānasutte savisesaṃ pāḷiyā āgatattā ‘‘mahāsatipaṭṭhāne vaṇṇayissāmā’’ti vuttaṃ. ‘‘Mahāsatipaṭṭhāne’’ti ca imasmiṃ dīghāgame (dī. ni. 2.372 ādayo) saṅgītamāha, na majjhimāgame nikāyantarattā. Nikāyantarāgatopi hi attho ācariyehi aññattha yebhuyyena vuttoti vadanti. Esa nayo byāpādādippahānabhāgepi. Paravatthumhīti ārammaṇabhūte parasmiṃ vatthusmiṃ. Mamāyanābhāvena neva saṅgo. Pariggahābhāvena na baddho. Dibbānipi rūpāni passato kileso na samudācarati, pageva mānusiyānīti sambhāvane api-saddo.

224.此处『sadisatā』意指『不屈』或『坚毅』，应当从『抛弃』方面来理解。犹如把对欲乐等事物之渴求视为『毒蛇之牙』，因而远离，此谓『解脱的坚毅』。此义以『samiddha』（点燃着的）表示，其前已加五张叶子作增长的标记，即全盛的坚毅。『Paṇṇa』指为叶子或以叶描记的文书。此处分为两义：其一为招请字迹之叶书（用于戒律记载），其二为经文记载之叶书。『Nillepatā』表示财富关系中通明无碍，或无障碍、不掺杂的清朗含义。此处以二义表述——即有通彻明了，无杂质的不掺入。『Cha dhamme』指六法，即观不净、行无常、心不净、根感应关闭、饮食有节、善友相伴及持善言辞。『Bhāvetvā』意为培养演习，包括自我生起及其演变。于《大念处经》中作特别说明：「在大念处中，当以此说明」。『Mahāsatipaṭṭhāne』是此处指经文名。『Nikāyantaraâgate』指在部内流传，而非中部篇中；而教义虽流传于不同经典中，但老师多所差别解释，故称为『āttho ācariyehi aññattha yebhuyyena vuttoti』。此说为六法中去除诸结，使烦恼消退，属正法之开端。『Paravatthumhīti』是从发端起而说明如何放下，表示『依借他境起意』，此非取著，非缠缚。『Mamāyanābhāvena』指出非我所有或不亲近；『Pariggahābhāvena』则非执着拥有。尽管目睹天色异相，烦恼不生，表达人虽为人而心净无染。

Anatthakaroti attano, parassa ca ahitakaro. Cha dhammeti mettānimittassa uggaho, mettābhāvanānuyogo, kammassakatā, paṭisaṅkhānabahulatā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Tatthevāti mahāsatipaṭṭhāneyeva. Cārittasīlameva uddissa paññattasikkhāpadaṃ ‘‘ācārapaṇṇattī’’ti vuttaṃ. Ādi-saddena vārittapaṇṇattisikkhāpadaṃ saṅgaṇhāti.

『为害者』，即于自他二者皆无利益者。『六法』，谓：修取慈心之相、修习慈心之勤行、深信业为自所有、多作深思审察、亲近善友、谈论相应之语——此六法是也。『唯于彼处』，即唯于大念处之中。专为行持之戒而制定的学处，称为『行仪制』。『等』字则摄入遮止制之学处。

Pavesitoti pavesāpito. Bandhanāgāraṃ pavesāpitattā aladdhanakkhattānubhavano puriso hi ‘‘nakkhattadivase bandhanāgāraṃ pavesito puriso’’ti vutto, nakkhattadivase eva vā tadananubhavanatthaṃ tathā kato puriso evaṃ vuttotipi vaṭṭati. Aparasminti tato pacchime, aññasmiṃ vā nakkhattadivase. Okāsanti kammakāraṇākāraṇaṃ, kammakāraṇakkhaṇaṃ vā. Mahānatthakaranti diṭṭhadhammikādiatthahāpanamukhena mahato anatthassa kārakaṃ. Cha dhammeti atibhojane nimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathāti ime cha dhamme, dhammanakkhattassāti yathāvuttasotabbadhammasaṅkhātassa mahassa. Sādhūnaṃ ratijananato hi dhammopi chaṇasadisaṭṭhena ‘‘nakkhatta’’nti vutto.

『被送入』，即被令入于其中。一人因于节庆日被送入牢狱而无缘享受节庆，故称『于节庆日被送入牢狱之人』；或，于节庆日本为令其享受节庆而所作之安排，反落得如此处境，如是称呼亦无不可。『此后』，即其后之时，或另一节庆日。『机会』，即造作业行之因缘，或造作业行之时机。『造大损害』，意谓经由损毁现世等诸利益之途，而为巨大损害之作者。『六法』，谓：用餐时执取相、频繁变换威仪、作意光明之想、露天而住、亲近善友、谈论相应之语——此六法是也。『法节庆』，即如前所述应当听闻之法，谓之为大事。盖法亦能令善者欢喜，故以节庆之相似义，称之为『节庆』。

Uddhaccakukkucce mahānatthakaranti parāyattatāpādanena vuttanayena mahato anatthassa kārakaṃ. Cha dhammeti bahussutatā, paripucchakatā, vinaye pakataññutā, vuḍḍhasevitā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Balassa, balena vā attanā icchitassa karaṇaṃ balakkāro, tena. Nekkhammapaṭipadanti nīvaraṇato nikkhamanapaṭipadaṃ upacārabhāvanameva, na paṭhamaṃ jhānaṃ. Ayañhi upacārabhāvanādhikāro.

『于掉举追悔中为造大损害』，意谓经由导致依赖他力之途，以前述之方式而为巨大损害之作者。『六法』，谓：多闻广学、乐于请益、精通于律、亲近耆宿、亲近善友、谈论相应之语——此六法是也。以力、或藉由力，随自意所欲而为，此即强力所为，以此而言。『出离之行道』，谓从诸盖中出脱之行道，此唯指近行修习，而非初禅。盖此处乃属近行修习之论题。

Balavāti paccatthikavidhamanasamatthena balena balavā vantu-saddassa abhisayatthavisiṭṭhassa atthiyatthassa bodhanato. Hatthasāranti hatthagatadhanasāraṃ. Sajjāvudhoti sajjitadhanvādiāvudho, sannaddhapañcāvudhoti attho. Sūravīrasevakajanavasena saparivāro. Tanti yathāvuttaṃ purisaṃ. Balavantatāya, sajjāvudhatāya, saparivāratāya ca corā dūratova disvā palāyeyyuṃ. Anatthakārikāti sammāpaṭipattiyā vibandhakaraṇato vuttanayena ahitakārikā. Cha dhammeti bahussutatā, paripucchakatā , vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Yathā bāhusaccādīni uddhaccakukkuccassa pahānāya saṃvattanti, evaṃ vicikicchāyapīti idhāpi bahussutatādayo tayopi dhammā gahitā, kalyāṇamittatā, pana sappāyakathā ca pañcannampi pahānāya saṃvattanti, tasmā tāsu tassa tassa nīvaraṇassa anucchavikasevanatā daṭṭhabbā. Tiṇaṃ viyāti tiṇaṃ bhayavasena na gaṇeti viya. Duccaritakantāraṃ nittharitvāti duccaritacaraṇūpāyabhūtāya vicikicchāya nittharaṇavasena duccaritasaṅkhātaṃ kantāraṃ nittharitvā. Vicikicchā hi sammāpaṭipattiyā appaṭipajjananimittatāmukhena micchāpaṭipattimeva paribrūhetīti tassā appahānaṃ duccaritacaraṇūpāyo, pahānañca duccaritavidhūnanūpāyoti.

『Balavāti』指凭借力量、随缘之力，不是任意力量。『Hatthasāranti』指手中所持之财物或要物。『Sajjāvudhoti』谓装备兵器或结集兵器为装备。『Sūravīrasevakajanavasena saparivāro』指英勇勇士随身侍从群。此谓携带装备雄健强壮之状，盗贼见此恐惧而奔逃。如强调由力量、装备和随从造成的威慑力。『Anatthakārikāti』则为正见所判定无益而障碍正修习之事，称为害事。六法包括多闻、追问、律仪明了、意专注、良师益友及良言。藉由多闻可断除烦恼障碍，此与疑惑消除密切相关。『Yathā bāhusaccādīni』表示许多语句皆助消除躁乱烦恼，因此疑惑随之转散。此揭示于此文中诸疑问和烦恼的根源与对应之治法。

§225

225.‘‘Tuṭṭhākāro’’ti iminā pāmojjaṃ nāma taruṇapītiṃ dasseti. Sā hi taruṇatāya kathañcipi tuṭṭhāvatthā tuṭṭhākāramattaṃ. ‘‘Tuṭṭhassā’’ti idaṃ ‘‘pamuditassā’’ti etassa atthavacanaṃ, tassattho ‘‘okkantikabhāvappattāya pītiyā vasena tuṭṭhassā’’ti ṭīkāyaṃ vutto, evaṃ sati pāmojjapadena okkantikā pītiyeva gahitā siyā. ‘‘Sakalasarīraṃ khobhayamānā pīti jāyatī’’ti etassā cattho ‘‘attano savipphārikatāya, attasamuṭṭhānapaṇītarūpuppattiyā ca sakalasarīraṃ khobhayamānā pharaṇalakkhaṇā pīti jāyatī’’ti vutto, evañca sati pītipadena pharaṇā pītiyeva gahitā siyā, kāraṇaṃ panettha gavesitabbaṃ. Idha, pana aññattha ca taruṇabalavatāmattasāmaññena padadvayassa atthadīpanato yā kāci taruṇā pīti pāmojjaṃ, balavatī pīti, pañcavidhāya vā pītiyā yathākkamaṃ taruṇabalavatāsambhavato purimā purimā pāmojjaṃ, pacchimā pacchimā pītītipi vadanti, ayamettha tadanucchaviko attho. Tuṭṭhassāti pāmojjasaṅkhātāya taruṇapītiyā vasena tuṭṭhassa. Ta-saddo hi atītattho, itarathā hetuphalasambandhābhāvāpattito, hetuphalasambandhabhāvassa ca vuttattā. ‘‘Sakalasarīraṃ khobhayamānā’’ti iminā pīti nāma ettha balavapītīti dasseti. Sā hi attano savipphārikatāya, attasamuṭṭhānapaṇītarūpuppattiyā ca sakalasarīraṃ saṅkhobhayamānā jāyati. Sakalasarīre pītivegassa pītivipphārassa uppādanañcettha saṅkhobhanaṃ.

225.“Tuṭṭhākāro”者，谓之此处的喜悦，即青春喜悦也。此喜悦乃因青春本身某种满足而生，是青春的满足状态称为Tuṭṭhākāro。“Tuṭṭhassā”者，意为“喜悦之所”，即此义也。注释云：“因欢喜的产生而得喜悦状态住持”，故此处的喜悦一词即为欢喜状态之意。又言：“感到全身振奋而生喜悦”，意指因自身的明净、起善行等由内而外的表现，全身振奋而生的喜悦。依此，“喜悦”与“振奋”含义密切相关，因其义理须深入探寻。此处还说明有另一意，即以青春力量为尺度，展示双字词含义，任何青春期的喜悦或力量较大之欢喜，以五种喜悦之一，依青春之力大小，称之为早期、中期欢乐等，后世亦用喜悦类别。Tuṭṭhassā即青春喜悦之喜悦。此词有旧义，亦有因果关系不明及已说明因果关系两义。言“全身振奋”，表明此喜悦即强力喜悦。此喜悦生自自身清净、善生行为所引发的全身振奋。喜悦之速现及变异亦属此处论述内容。

Pītisahitaṃ pīti uttarapadalopena. Kiṃ pana taṃ? Mano, pīti mano etassāti samāso. Pītiyā sampayuttaṃ mano yassātipi vaṭṭati, tassa. Atthamattaṃ pana dassetuṃ ‘‘pītisampayuttacittassa puggalassā’’ti vuttaṃ. Kāyoti idha sabbopi arūpakalāpo adhippeto, na pana kāyalahutādīsu viya vedanādikkhandhattayameva, na ca kāyāyatanādīsu viya rūpakāyampīti dasseti ‘‘nāmakāyo’’ti iminā. Passaddhidvayavaseneva hettha passambhanamadhippetaṃ, passambhanaṃ pana vigatakilesadarathatāti āha ‘‘vigatadaratho hotī’’ti, pahīnauddhaccādikilesadarathoti attho. Vuttappakārāya pubbabhāgabhāvanāya vasena cetasikasukhaṃ paṭisaṃvedentoyeva taṃsamuṭṭhānapaṇītarūpaphuṭasarīratāya kāyikampi sukhaṃ paṭisaṃvedetīti vuttaṃ ‘‘kāyikampi cetasikampi sukhaṃ vedayatī’’ti. Iminā nekkhammasukhenāti ‘‘sukhaṃ vedetī’’ti evaṃ vuttena saṃkilesanīvaraṇapakkhato nikkhantattā, paṭhamajjhānapakkhikattā ca yathārahaṃ nekkhammasaṅkhātena upacārasukhena appanāsukhena ca. Samādhānampettha tadubhayenevāti vuttaṃ ‘‘upacāravasenāpi appanāvasenāpī’’ti.

含喜悦之心，以上部中定义带“心”的后缀。何谓“心”？心与喜悦一词合成。由喜悦依附的心所生，欲说明其意，言“与喜悦相联的心之人”。此处说“身”，乃指非色法之说，不是指色蕴、受蕴等，而是称呼为“身”，并非色受触境之身。这里以两种宁静状态为主，指安住心之活动。“心安”意指断除烦恼的安稳，已称“心净”。先说“修习之心”及喜悦生者的身心，都是感受乐的。言“身心俱生乐”。此谓出家乐，是无染的乐；带有初禅感受之近行乐和专注乐。三昧由此产生，有近行和专注差别，故有“近行亦专注”说。

Ettha panāyamadhippāyo – kāmacchandappahānato paṭṭhāya yāva passaddhakāyassa sukhapaṭisaṃvedanā, tāva yathā pubbe, tathā idhāpi pubbabhāgabhāvanāyeva vuttā, na appanā. Tathā hi kāmacchandappahāne ācariyadhammapālattherena vuttaṃ ‘‘vikkhambhanavasenāti ettha vikkhambhanaṃ anuppādanaṃ appavattanaṃ, na paṭipakkhānaṃ suppahīnatā, pahīnattāti ca pahīnasadisataṃ sandhāya vuttaṃ jhānassa anadhigatattā’’ti (dī. ni. ṭī. 1.261). Passaddhakāyassa sukhapaṭisaṃvedanāya ca vuttappakārāya pubbabhāgabhāvanāya vasena cetasikasukhaṃ paṭisaṃvedentoyeva taṃsamuṭṭhānapaṇītarūpaphuṭasarīratāya kāyikampi sukhaṃ paṭisaṃvedetīti. Apica kā nāma kathā aññehi vattabbā aṭṭhakathāyameva ‘‘cha dhamme bhāvetvā’’ti tattha tattha pubbabhāgabhāvanāya vuttattā. Sukhino cittasamādhāne pana sukhassa upacārabhāvanāya viya appanāyapi kāraṇattā, ‘‘so vivicceva kāmehī’’tiādinā ca vakkhamānāya appanāya hetuphalavasena sambajjhanato pubbabhāgasamādhi , appanāsamādhi ca vutto, pubbabhāgasukhamiva vā appanāsukhampi appanāsamādhissa kāraṇamevāti tampi appanāsukhaṃ appanāsamādhino kāraṇabhāvena ācariyadhammapālattherena gahitanti imamatthamasallakkhentā nekkhammapadatthaṃ yathātathaṃ aggahetvā pāḷiyaṃ, aṭṭhakathāyampi saṃkiṇṇākulaṃ keci karontīti.

此处又说“调伏方法”为戒除贪欲后，直到身体心灵感受安乐。过去所说的修习方法，亦适用于今次。这里非专注乐。正如戒除贪欲时，师佛称“放逸为无散乱”，表明无随眠等障碍，是难入定的理由。因感到身体与心灵的乐感，乃至皈依修习得乐。尽管他法另有说明，注疏中唯提“六法精进”而非此法。此处又提安乐乐感，是因先禅之喜悦，所以有近行禅。修定的快乐与心之专注相应，师尊也如此记载。此喜为先禅之乐。注释亦表明虽乐是身心俱乐之感受，却是净乐。有人或以此理解为修出家乐的说明，顺理成章地标记，独立说明初禅禅修实相。

Paṭhamajjhānakathāvaṇṇanā初禅那论注释

§226

226. Yadevaṃ ‘‘sukhino cittaṃ samādhiyatī’’ti eteneva upacāravasenapi appanāvasenapi cittassa samādhānaṃ kathitaṃ siyā, evaṃ sante ‘‘so vivicceva kāmehī’’tiādikā desanā kimatthiyāti codanāya ‘‘so vivicceva…pe… vuttanti veditabba’’nti vuttaṃ. Tattha ‘‘samāhite’’ti padadvayaṃ ‘‘dassanatthaṃ vutta’’nti imehi sambandhitvā samāhitattā tathā dassanatthaṃ vuttanti adhippāyo veditabbo. Uparivisesadassanatthanti upacārasamādhito, paṭhamajjhānādisamādhito ca upari pattabbassa paṭhamadutiyajjhānādivisesassa dassanatthaṃ. Upacārasamādhisamadhigameneva hi paṭhamajjhānādiviseso samadhigantuṃ sakkā, na pana tena vinā, dutiyajjhānādisamadhigamepi pāmojjuppādādikāraṇaparamparā icchitabbā, dutiyamaggādisamadhigame paṭipadāñāṇadassanavisuddhi viyāti daṭṭhabbaṃ. Appanāsamādhināti paṭhamajjhānādiappanāsamādhinā. Tassa samādhinoti yo appanālakkhaṇo samādhi ‘‘sukhino cittaṃ samādhiyatī’’ti sabbasādhāraṇavasena vutto, tassa samādhino. Pabhedadassanatthanti dutiyajjhānādivibhāgassa ceva paṭhamābhiññādivibhāgassa ca pabhedadassanatthaṃ. Karajakāyanti catusantatirūpasamudāyabhūtaṃ cātumahābhūtikakāyaṃ. So hi gabbhāsaye karīyatīti katvā karasaṅkhātato pupphasambhavato jātattā karajoti vuccati. Karoti hi mātu soṇitasaṅkhātapupphassa, pitu sukkasaṅkhātasambhavassa ca nāmaṃ, tato jāto pana aṇḍajajalābujavasena gabbhaseyyakakāyova. Kāmaṃ opapātikādīnampi hetusampannānaṃ yathāvuttasamādhisamadhigamo sambhavati, tathāpi yebhuyyattā, pākaṭattā ca sveva kāyo vuttoti. Karoti putte nibbattetīti karo, sukkasoṇitaṃ, karena jāto karajotipi vadanti.

226.此言“安乐心专注”，指心之专注，此专注既是近行乐的专注，亦是专注乐的专注。如是认识下，佛陀教诲“其意在于专注之境”，“专注”为初禅等特别专注之名称。仅凭近行禅者能入初禅，若无此专注则不能，且后续的第二禅等禅趣亦须。乐生起之缘，必有彼先修经验与内境正智之示现。所谓专注乐，即指初禅之专注乐。分辨示现则指第二禅等二者之差别。触触触觉，所谓胚胎中存在之四元素所成之体。胎体称“胚胎体”，因胚胎时手部似花而称“手”，因母血脉细而称“血”，父血脉粗而有别之名，胚胎由卵与精子结合成形。欲念、转生等因缘俱足，综观存在的身体即所谓胎体。言“作为因缘”，即胎体由生起感受之缘，此即身体果报之体现。

Nanu ca nāmakāyopi vivekajena pītisukhena tathā laddhūpakārova siyā, atha kasmā yathāvutto rūpakāyova idha gahitoti? Saddantarābhisambandhena adhigatattā. ‘‘Abhisandetī’’tiādisaddantarābhisambandhato hi rūpakāyo eva idha bhagavatā vuttoti adhigamīyati tasseva abhisandanādikiriyāyogyattāti. Abhisandetīti abhisandanaṃ karoti, so imameva kāyaṃ vivekajena pītisukhenāti hi bhedavasena, samudāyāvayavavasena ca parikappanāmattasiddhā hetukiriyā ettha labbhati, abhisandanaṃ panetaṃ jhānamayena pītisukhena karajakāyassa tintabhāvāpādanaṃ, sabbatthakameva ca lūkhabhāvassāpanayananti āha ‘‘temeti snehetī’’ti, avassutabhāvaṃ, allabhāvañca karotīti attho. Atthato pana abhisandanaṃ nāma yathāvuttapītisukhasamuṭṭhānehi paṇītarūpehi kāyassa parippharaṇaṃ daṭṭhabbaṃ. Tenevāha ‘‘sabbattha pavattapīti sukhaṃ karotī’’ti. Taṃsamuṭṭhānarūpapharaṇavaseneva hi sabbattha pavattapītisukhatā. Parisandetītiādīsupi eseva nayo. Bhastaṃ nāma cammapasibbakaṃ. Parippharatīti suddhakiriyāpadaṃ. Tena vuttaṃ ‘‘samantato phusatī’’ti, so imameva kāyaṃ vivekajena pītisukhena samantato phuṭṭho bhavatīti attho. Phusanakiriyāyevettha upapannā, na byāpanakiriyā bhikkhusseva suddhakattubhāvato. Sabbaṃ etassa atthīti sabbavā yathā ‘‘guṇavā’’ti, tassa sabbavato, ‘‘avayavāvayavīsambandhe avayavini sāmivacana’’nti saddalakkhaṇena panetassa ‘‘kiñcī’’ti avayavena sambajjhanato avayavīvisayoyevesa sabbasaddoti mantvā chavimaṃsādikoṭṭhāsasaṅkhātena avayavena avayavībhāvaṃ dassento āha ‘‘sabbakoṭṭhāsavato kāyassā’’ti. ‘‘Kiñcī’’ti etassa ‘‘upā…pe… ṭhāna’’nti atthavacanaṃ. Upādinnakasantatipavattiṭṭhāneti kammajarūpasantatiyā pavattiṭṭhāne aphuṭaṃ nāma na hotīti sambandho. Chavimaṃsalohitānugatanti chavimaṃsalohitādikammajarūpamanugataṃ. Yattha yattha kammajarūpaṃ, tattha tattha cittajarūpassāpi byāpanato tena tassa kāyassa phuṭabhāvaṃ sandhāya ‘‘aphuṭaṃ nāma na hotī’’ti vuttaṃ.

然即使名为“身”者，也因与修习喜乐感受相应，类似色体之作用而生起。那么，何以名“色身”而此处亦能称“身”乎？因其依覆含词义而得名，即“接触”、“融合”。佛陀宣说该身是其拥有者的获得物，该得物乃靠接触来维持。所谓“接触”即与这呈现之喜乐感对应的身体周留，常以“湿润”状态出现，所以称“湿”，意即能使身体润泽之意。此过程中接触作用非遍布，非如比库之专注力量。此处皆指“纯洁作用”，意谓接触持守纯乐。言“全面润湿”，意指身体由此达润泽状态。此润泽乃因持守乐之缘故，且遍布全身。身心一体，故此解释。

§227

227.Chekoti kusalo, taṃ pana kosallaṃ ‘‘kaṃsathāle nhāniyacuṇṇāni ākiritvā’’tiādisaddantarasannidhānato, pakaraṇato ca nhāniyacuṇṇānaṃ karaṇe, payojane, piṇḍane ca samatthatāvasena veditabbanti dasseti ‘‘paṭibalo’’tiādinā. Kaṃsasaddo pana ‘‘mahatiyā kaṃsapātiyā’’tiādīsu (ma. ni. 1.61) suvaṇṇe āgato, ‘‘kaṃso upahato yathā’’tiādīsu (dha. pa. 134) kittimalohe, ‘‘upakaṃso nāma rājā mahākaṃsassa atrajo’’tiādīsu [jā. aṭṭha. 4.10.164 (atthato samānaṃ)] paṇṇattimatte. Idha pana yattha katthaci loheti āha ‘‘yena kenaci lohena katabhājane’’ti. Nanu upamākaraṇamattamevidaṃ, atha kasmā kaṃsathālakassa savisesassa gahaṇaṃ katanti anuyogaṃ pariharati ‘‘mattikābhājana’’ntiādinā. ‘‘Sandentassā’’ti parimaddetvā piṇḍaṃ karontasseva bhijjati, na pana sandanakkhamaṃ hoti, anādaralakkhaṇe cetaṃ sāmivacanaṃ. Kiriyantarassa pavattanakkhaṇeyeva kiriyantarassa pavattanañhi anādaralakkhaṇaṃ. ‘‘Paripphosakaṃ paripphosaka’’nti idaṃ bhāvanapuṃsakanti dasseti ‘‘siñcitvā siñcitvā’’ti iminā. Phusasaddo cettha parisiñcane yathā taṃ vātavuṭṭhisamaye ‘‘devo ca thokaṃ thokaṃ phusāyatī’’ti, (pāci. 362) tasmā tato tato nhāniyacuṇṇato upari udakena byāpanakaraṇavasena parisiñcitvā parisiñcitvāti attho. Anupasaggopi hi saddo saupasaggo viya pakaraṇādhigatassa atthassa dīpako, ‘‘siñcitvā siñcitvā’’ti pana vacanaṃ ‘‘paripphosakaṃ paripphosaka’’nti etassa ‘‘sandeyyā’’ti ettha visesanabhāvaviññāpanatthaṃ. Evamīdisesu. ‘‘Sandeyyā’’ti ettha sanda-saddo piṇḍakaraṇeti vuttaṃ ‘‘piṇḍaṃ kareyyā’’ti. Anugatāti anupavisanavasena gatā upagatā. Pariggahitāti parito gahitā samantato phuṭṭhā.

227.“铁片”者巧匠所名，此词因其加工用途不同，体现其用途性质。铁片音义相承“重铁锭”，如传说中世尊时代所用之黄金、“重金属”俗称，犹如“铁片”为“高品质金属”之称。此处以金属为喻，说明某种工艺中的“泥土”使用，比喻专指金属之成分与使其精密缔造的工艺。所谓“磨伤”即用来进行轻微加工之意，但非强磨损性，其表现乃附于料、工艺之性能，也暗示细节精工之义。又言“遍浇洒”，此乃指浇水润湿之动作，古文中天神散水亦以“洒”字表述，表明其精细浇润市井工艺。无附加语，因工艺缘由表达的意涵。此处所述皆出于对细节品鉴之说明，无论是工艺性质抑或施作之周遍均涵盖在内。

Antaro ca bāhiro ca padeso, tehi saha pavattatīti santarabāhirā, nhāniyapiṇḍi, ‘‘samantarabāhirā’’tipi pāṭho, ma-kāro padasandhivasena āgamo. Yathāvuttena pariggahitatākāraṇeneva santarabāhiro nhāniyapiṇḍi phuṭā udakasnehenāti āha ‘‘sabbatthakameva udakasinehena phuṭā’’ti. Sabbattha pavattanaṃ sabbatthakaṃ, bhāvanapuṃsakañcetaṃ, sabbapadese hutvā eva phuṭāti attho. ‘‘Santarabāhirā phuṭā’’ti ca iminā nhāniyapiṇḍiyā sabbaso udakena temitabhāvamāha, ‘‘na ca paggharaṇī’’ti pana iminā tintāyapi tāya ghanathaddhabhāvaṃ. Tenāha ‘‘na ca binduṃ bindu’’ntiādi. Udakassa phusitaṃ phusitaṃ, na ca paggharaṇī sūdanīti attho, ‘‘binduṃ udakaṃ’’ tipi katthaci pāṭho, udakasaṅkhātaṃ bindunti tassattho. Bindusaddo hi ‘‘byālambambudharabindū’’tiādīsu viya dhārāvayave. Evaṃ pana apaggharaṇato hatthenapi dvīhipi tīhipi aṅgulehi gahetuṃ, ovaṭṭikāya vā kātuṃ sakkā. Yadi hi sā paggharaṇī assa, evaṃ sati snehavigamanena sukkhattā thaddhā hutvā tathā gahetuṃ, kātuṃ vā na sakkāti vuttaṃ hoti. Ovaṭṭikāyāti parivaṭṭulavasena, guḷikāvasena sā piṇḍi kātuṃ sakkāti attho.

在内与外的场所中，与之共同行动者称作内外二者；对此，浴缸聚水块的经文有三个诵本，即『内外者』、『浴缸聚水块』及『同时为内外者』，其中『同时为内外者』是作词缀之习惯用法。正如前文所说，由于聚集的缘故，同为内外者的浴缸聚水块，就是由于水流穿透的缘故，称之为『处处因水流穿透』。处处流通，即普遍存在；此乃众生修行者之状态，遍于诸处而通达无碍，故此处义为处处通达穿透之意。言『内外水流穿透』，此浴缸水块以充分的水贯穿现象，说明『处处皆因水流穿透』的实相。但又说『不结实』，因这三者聚水块皆为流动水，形态松软不凝固，因此说『不凝聚实态』。故此又说『非颗粒非颗粒』等，意指水虽互相接触，却不聚结成颗粒，呈散状流通。换言之，水是逐滴连接，非凝固成块或沙粒结团。滴字用于比如诸水滴等流体成分的连续状态。因非结实状态，即使用两指三指也能把水块抓起或成丸子。若为凝块则因湿润流动性，其形态松软无法把持和成丸，所以说『丸子状』即指软而易成团的聚水块。

Dutiyajjhānakathāvaṇṇanā第二禅那论注释

§229

229. Tāhi tāhi udakasirāhi ubbhijjati uddhaṃ nikkhamatīti ubbhidaṃ, tādisaṃ udakaṃ yassāti ubbhidodako, da-kārassa pana ta-kāre kate ubbhitodako, imamatthaṃ dassetuṃ ‘‘ubbhinnaudako’’ti vuttaṃ, nadītīre khatakūpako viya ubbhijjanakaudakoti attho. Ubbhijjanakampi udakaṃ katthaci heṭṭhā ubbhijjitvā dhārāvasena uṭṭhahitvā bahi gacchati, na taṃ koci antoyeva patiṭṭhitaṃ kātuṃ sakkoti dhārāvasena uṭṭhahanato, idha pana vālikātaṭe viya udakarahadassa antoyeva ubbhijjitvā tattheva tiṭṭhati, na dhārāvasena uṭṭhahitvā bahi gacchatīti viññāyati akhobhakassa sannisinnasseva udakassa adhippetattāti imamatthaṃ sandhāyāha ‘‘na heṭṭhā’’tiādi. Heṭṭhāti udakarahadassa heṭṭhā mahāudakasirā, lohitānugatā lohitasirā viya udakānugato pathavipadeso ‘‘udakasirā’’ti vuccati. Uggacchanakaudakoti dhārāvasena uṭṭhahanakaudako. Antoyevāti udakarahadassa anto samatalapadese eva. Ubbhijjanakaudakoti ubbhijjitvā tattheva tiṭṭhanakaudako. Āgamanamaggoti bāhirato udakarahadābhimukhaṃ āgamanamaggo. Kālena kālanti ruḷhīpadaṃ ‘‘eko ekāyā’’tiādi (pārā. 443, 444, 452) viyāti vuttaṃ ‘‘kāle kāle’’ti. Anvaddhamāsanti ettha anusaddo byāpane. Vassānassa addhamāsaṃ addhamāsanti attho. Evaṃ anudasāhanti etthāpi. Vuṭṭhinti vassanaṃ. Anuppavaccheyyāti na upavaccheyya. Vassasaddato cassa siddhīti dasseti ‘‘na vasseyyā’’ti iminā.

第229条。因上下两端水流迸出而往上出，是为“迸出”。此为水中迸出之水，对于持“两”者形态为“一”，但对于持“三”者形态为“两”，故有分别。此义用来说明迸出水（ubbhinna-udaka，意指水流由地下迸出）一词，意指似河岸边的井水往外迸出。所谓迸出水，指有些水从低处迸出，以流水势向上翻升流动外出，但并非一定是流水，释义中对举例如湖岸上的水流依然迸出，会上升但并非流出，对照此义说此水如坐落积水之边，仍留存原处没有外流。这里说明地下水面底部的迸出流态，如同水岸以下水体向上升起的水流态，不属于被动流向外的流水，而是向上喷涌或升腾，因此称为迸出水。上下是以湖岸为依据理解。下指湖底或水下本体，上即水面。迸出水意指从地下水中由下而上喷出或涌出的流水。所谓“下”，是指湖岸水底的漩涡水流或被其他水流引动的水流；所谓“大水痕”，指被流水带来的水迹；这些水流有流水势、流动性，故又称为流水踪迹（udakasirā）。迸出水即通过流水迹象能认知的水流。所谓迸起流水、迸腾水，意为从水边或水下向上突出并持续悬浮的水滴或水汽，类似水蒸气、泡沫升腾。故描述“断断续续的水流向上涌起”，但不属于流水直流外出，而是在水面附近停留。

‘‘Sītā vāridhārā’’ti itthiliṅgapadassa ‘‘sītaṃ dhāra’’nti napuṃsakaliṅgena atthavacanaṃ dhārasaddassa dviliṅgikabhāvaviññāpanatthaṃ. Sītanti khobhanābhāvena sītalaṃ, purāṇapaṇṇatiṇakaṭṭhādisaṃkiṇṇābhāvena vā setaṃ parisuddhaṃ. Setaṃ sītanti hi pariyāyo. Kasmā panettha ubbhidodakoyeva rahado gahito, na itareti anuyogamapaneti ‘‘heṭṭhā uggacchanaudakañhī’’tiādinā. Uggantvā uggantvā bhijjantanti uṭṭhahitvā uṭṭhahitvā dhārākiraṇavasena ubbhijjantaṃ, vinassantaṃ vā. Khobhetīti āloḷeti. Vuṭṭhīti vassanaṃ. Dhārānipātapubbuḷakehīti udakadhārānipātehi ca tatoyeva uṭṭhitaudakapubbuḷakasaṅkhātehi pheṇapaṭalehi ca. Evaṃ yathākkamaṃ tiṇṇampi rahadānamagahetabbataṃ vatvā ubbhidodakasseva gahetabbataṃ vadati ‘‘sannisinnamevā’’tiādinā. Tattha sannisinnamevāti sammā, samaṃ vā nisinnameva, aparikkhobhatāya niccalameva, suppasannamevāti adhippāyo. Iddhinimmitamivāti iddhimatā iddhiyā tathā nimmitaṃ iva. Tatthāti tasmiṃ upamopameyyavacane. Sesanti ‘‘abhisandetī’’tiādikaṃ.

“寒冷水流”是女性单数词，意为“寒凉的水流”；换为男性单数时是“水流”一词的属词形式。“寒冷”含义为凉爽或带清凉感，或因含有古水草、树叶聚合而呈洁白之色，与寒凉相应。“白色”是其同义词。为何这里用迸出水的水流特征而不是其他呢？意在说明“下方迸起或向上扬起的水流”，即水流至上扬、迸出、升腾、破裂的状态。所谓“激动”是指搅动的水流，为激动起伏之意；“涌起”则是水流击起、上升的动作。所谓“雨季”“水落”之义，指水流下降和落下的现象。此外“水滴层积”“泡沫覆盖”等诸水流状态均可称为“水流之状”。就是说，如同夏雨过后水流湍急、泡沫聚集，一般水流的种种形态均涵盖在内。故此处说明了迸出水的多样形态，强调水流状连续不断，并可用手抓取或舀取。这里“稳固”指如泡沫覆盖水面的稳定状态，这种感觉类似神通所显现的奇迹现象。了然其中，即能知晓此意。部分“残余”“残破”的水滴聚集，表明仍有残留不净之水，称“残破”等。

Tatiyajjhānakathāvaṇṇanā第三禅那论注释

§231

231.‘‘Uppalinī’’tiādi gacchassapi vanassapi adhivacanaṃ. Idha pana ‘‘yāva aggā, yāva ca mūlā’’ti vacanayogena ‘‘appekaccānī’’tiādinā uppalagacchādīnameva gahetabbatāya vanamevādhippetaṃ, tasmā ‘‘uppalānīti uppalagacchāni. Etthāti uppalavane’’tiādinā attho veditabbo. Avayavena hi samudāyassa nibbacanaṃ kataṃ. Ekañhi uppalagacchādi uppalādiyeva, catupañcamattampi pana uppalādivananti voharīyati, sāratthadīpaniyaṃ pana jalāsayopi uppaliniādibhāvena vutto. Ettha cāti etasmiṃ padattaye, etesu vā tīsu uppalapadumapuṇḍarīkasaṅkhātesu atthesu. ‘‘Setarattanīlesū’’ti uppalameva vuttaṃ, setuppalarattuppalanīluppalesūti attho. Yaṃ kiñci uppalaṃ uppalameva uppalasaddassa sāmaññanāmavasena tesu sabbesupi pavattanato. Satapattanti ettha satasaddo bahupariyāyo ‘‘satagghī sataraṃsi sūriyo’’tiādīsu viya anekasaṅkhyābhāvato. Evañca katvā anekapattassāpi padumabhāve saṅgaho siddho hoti. Pattanti ca pupphadalamadhippetaṃ. Vaṇṇaniyamena setaṃ padumaṃ,rattaṃpuṇḍarīkanti sāsanavohāro, loke pana ‘‘rattaṃ padumaṃ, setaṃ puṇḍarīka’’nti vadanti. Vuttañhi ‘‘puṇḍarīkaṃ sitaṃ rattaṃ, kokanadaṃ kokāsako’’ti. Rattavaṇṇatāya hi kokanāmakānaṃ sunakhānaṃ nādayato saddāpayato, tehi ca asitabbato ‘‘kokanadaṃ, kokāsako’’ti ca padumaṃ vuccati. Yathāha ‘‘padmaṃ yathā kokanadaṃ sugandha’’nti. Ayaṃ panettha vacanattho udakaṃ pāti, udake vā plavatīti uppalaṃ. Paṅke davati gacchati, pakārena vā davati viruhatīti padumaṃ. Paṇḍaraṃ vaṇṇamassa, mahantatāya vā muḍitabbaṃkhaṇḍetabbanti puṇḍarīkaṃ ma-kārassa pa-kārādivasena. Muḍisaddañhi muḍarisaddaṃ vā khaṇḍanatthamicchanti saddavidū, saddasatthato cettha padasiddhi. Yāva aggā, yāva ca mūlā udakena abhisandanādibhāvadassanatthaṃ pāḷiyaṃ ‘‘udakānuggatānī’’ti vacanaṃ, tasmā udakato na uggatānicceva attho, na tu udake anurūpagatānīti āha ‘‘udakā…pe… gatānī’’ti. Idha pana uppalādīni viya karajakāyo, udakaṃ viya tatiyajjhānasukhaṃ daṭṭhabbaṃ.

第231条。“莲花丛”等乃指灌木及森林。在此处以“从顶至根”之语，表明“部分”属性。依此文脉，“莲花丛”等名目的选择用于形容像莲花丛那样的森林，指明此森林是指莲花林。因“莲花丛”为总称语，是聚合词，此处通过语法说明取“莲花丛”等词语介绍森林，从而确定“莲花丛即为莲花林”的涵义。因组成部分以集体名称消除重复，“莲花丛”等作为整体名称使用。至于由莲花、荷花、白莲花等组成的森林，都以“莲花丛”等名称统称，且同时包括池塘及莲花。这里“此处”指本词典义项，在三个有关莲花、荷花、白莲花的词条中予以说明。所谓“白莲”等即是白莲花。正因为诸莲花属水生植物，故园郁有水分滋养而生；且莲花指在淤泥中浮游生长。因其纯洁颜色，被描绘为“白色莲花”，即净洁莲花的比喻。其“白”色为颜色名，称为“莲花白”，世俗已通用此颜色名。经文中说“莲花和白莲及莲花为其本质”，莲花即指白色种类。至于莲花“色泽鲜艳”为红莲、白莲色调，用于佛法辞义传说中。世间俗传称“红莲花、白莲花”均是无垢、圣洁之花。经文又以“莲花、红莲、白莲”相对照。此为渐进层次分析，表明莲花族群多样色彩。世俗谚语称莲花为“红莲花、白莲花”，连用表达其色彩及用途。如“白莲花如同玉”，赞美其洁白光泽。以上文汇合解释，莲花丛之用有明确义理引导，涵盖诸种莲花和其生境。因其生长在水泽沼泽中，故稱為莲花林。此处又以莲花丛为例阐释水和迸出水，对修行者的意义。

Catutthajjhānakathāvaṇṇanā第四禅那之论释

§233

233. Yasmā pana catutthajjhānacittameva ‘‘cetasā’’ti vuttaṃ, tañca rāgādiupakkilesamalāpagamato nirupakkilesaṃ nimmalaṃ, tasmā upakkilesavigamanameva parisuddhabhāvoti āha ‘‘nirupakkilesaṭṭhena parisuddha’’nti. Yasmā ca parisuddhasseva paccayavisesena pavattiviseso pariyodātatā suddhantasuvaṇṇassa nighaṃsanena pabhassaratā viya, tasmā pabhassaratāyeva pariyodātatāti āha ‘‘pabhassaraṭṭhena pariyodāta’’nti. Vijju viya pabhāya ito cito ca niccharaṇaṃ pabhassaraṃ yathā ‘‘ābhassarā’’ti. Odātena vatthenāti ettha ‘‘odātenā’’ti guṇavacanaṃ sandhāya ‘‘odātena…pe… ida’’nti vuttaṃ. Utupharaṇatthanti uṇhassa utuno pharaṇadassanatthaṃ. Kasmāti āha ‘‘kiliṭṭhavatthenā’’tiādi. Utupharaṇaṃ na hotīti odātavatthena viya savisesaṃ utupharaṇaṃ na hoti, appakamattameva hotīti adhippāyo . Tenāha ‘‘taṅkhaṇa…pe… balavaṃ hotī’’ti. ‘‘Taṅkhaṇadhotaparisuddhenā’’ti ca etena odātasaddo ettha parisuddhavacano eva ‘‘gihī odātavatthavasano’’tiādīsu viya , na setavacano yena kenaci taṅkhaṇadhotaparisuddheneva utupharaṇasambhavatoti dasseti.

第233条。因第四禅定心只称为“心识”，且该心清净无染污，故称“无染污清净”。这是因为烦恼如贪欲等已得消除，故状态清净无玷污。因此称此禅定为“无染污净住”，是指纯净无染的禅定境界。又因该清净禅定具有特殊功用，能令心光明清澈犹如净金之光闪耀，又称“光明净住”。由此称“光明净住者”，好比光辉闪耀。词义如“光明净住”比喻其纯净发光状态。这里用“光明”与“净住”连用，显示此禅定的清透高洁。词中“藕达纳”(Odātena)乃因天气酷热时产生浴火般酣畅舒泰之意。为什么称为“污秽果”？是因禅定受污染，故称为“污秽果”。此处说明禅定的净与不净状态，指出禅定的光明不受火热污患影响。又称此光明净住是家常纯净，非文字表面意义，意指禅修者身心纯净之表现。此处明确指出“净住”是称心境的纯净状态，而非净化的外表。

Nanu ca pāḷiyaṃ ‘‘nāssa kiñci sabbāvato kāyassa odātena vatthena aphuṭaṃ assā’’ti kāyassa odātavatthapharaṇaṃ vuttaṃ, na pana vatthassa utupharaṇaṃ, atha kasmā utupharaṇaṃ idha vuttanti anuyogenāha ‘‘imissāya hī’’tiādi. Yasmā vatthaṃ viya karajakāyo, utupharaṇaṃ viya catutthajjhānasukhaṃ, tasmā evamattho veditabboti vuttaṃ hoti, etena ca odātena vatthena sabbāvato kāyassa pharaṇāsambhavato, upameyyena ca ayuttattā kāyaggahaṇena tannissitavatthaṃ gahetabbaṃ, vatthaggahaṇena ca tappaccayaṃ utupharaṇanti dasseti. Neyyatthato hi ayaṃ upamā vuttā. Vicitradesanā hi buddhā bhagavantoti. Yogino hi karajakāyo vatthaṃ viya daṭṭhabbo utupharaṇasadisena catutthajjhānasukhena pharitabbattā, utupharaṇaṃ viya catutthajjhānasukhaṃ vatthassa viya tena karajakāyassa pharaṇato, purisassa sarīraṃ viya catutthajjhānaṃ utupharaṇaṭṭhāniyassa sukhassa nissayabhāvato. Tenāha ‘‘tasmā’’tiādi. Idañhi yathāvuttavacanassa guṇadassanaṃ. Ettha ca pāḷiyaṃ ‘‘parisuddhena cetasā’’ti cetogahaṇena catutthajjhānasukhaṃ bhagavatā vuttanti ñāpetuṃ ‘‘catutthajjhānasukhaṃ, catutthajjhānasukhenā’’ti ca vuttanti daṭṭhabbaṃ. Nanu ca catutthajjhānasukhaṃ nāma sātalakkhaṇaṃ natthīti? Saccaṃ, santasabhāvattā panettha upekkhāyeva ‘‘sukha’’nti adhippetā. Tena vuttaṃ sammohavinodaniyaṃ ‘‘upekkhā pana santattā, sukhamicceva bhāsitā’’ti (vibha. aṭṭha. 232; visuddhi. 2.644; mahāni. aṭṭha. 27; paṭi. ma. aṭṭha. 1.105).

然而佛经中说“世间无论如何，身心皆不沾污”，乃指身心光洁无染，而非衣物上的沾污。何以如此说净住呢？此处用“身心如衣一般洁净”作比喻。所谓“禅定的洁净”如同乾净衣物，无染污，而非衣物本身结出火焰。这里说明“净住”实体是禅定之悦，非外物，故不能成为火焰。续文指出此比喻乃佛陀妙言，是为缘起法中不同义理明示。行者若以身体比作布帛，第四禅定之悦则如布帛之清凉舒适，为禅定妙乐；故此净住即是第四禅定的乐，是安乐安宁之表现。提及“净住心”与第四禅定乐相应，禅定之乐可作心神相应之果，反映禅定纯净无染的实相。此处解释佛陀为说明第四禅乐，用净住心喻之。因而称净住心为“净住心，净住禅悦”。这里问，“难道第四禅乐无定义吗？”确实，本处净住以其平稳性、内敛性与无忧虑的心态解说，此心乐为调伏妄念的真乐，不同于感觉之乐。引文中说“无困惑之旅，平和之乐”，表明禅定乐境为真正之乐，与平常感官乐截然不同。以上可见，净住为禅定内在之悦，真实且生灭延续，佛法中对此常作详细阐述。

Ettāvatāti paṭhamajjhānādhigamaparidīpanato paṭṭhāya yāva catutthajjhānādhigamaparidīpanā, tāvatā vacanakkamena. Labhanaṃ lābho, so etassāti lābhī, rūpajjhānānaṃ lābhī rūpajjhānalābhī yathā ‘‘lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti, (saṃ. ni. 2.70; udā. 38) labhanasīlo vā lābhī. Kiṃ labhanasīlo? Rūpajjhānānītipi yujjati. Evamitarasmimpi. Na arūpajjhānalābhīti na veditabboti yojetabbaṃ. Kasmāti vuttaṃ ‘‘na hī’’tiādi, aṭṭhannampi samāpattīnaṃ upari abhiññādhigame avinābhāvatoti vuttaṃ hoti. Cuddasahākārehīti ‘‘kasiṇānulomato, kasiṇapaṭilomato kasiṇānulomapaṭilomato, jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato, jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato, aṅgasaṅkantito, ārammaṇasaṅkantito , aṅgārammaṇasaṅkantito aṅgavavatthānato, ārammaṇavavatthānato’’ti (visuddhi. 2.365) visuddhimagge vuttehi imehi cuddasahākārehi. Satipi jhānesu āvajjanādipañcavidhavasībhāve ayameva cuddasavidho vasībhāvo abhiññā nibbattane ekantena icchitabboti dassentena ‘‘cuddasahākārehi ciṇṇavasībhāva’’nti vuttaṃ, iminā ca arūpasamāpattīsu ciṇṇavasībhāvaṃ vinā rūpasamāpattīsu eva ciṇṇavasībhāvena samāpatti na ijjhatīti tāsaṃ abhiññādhigame avinābhāvaṃ dassetīti veditabbaṃ.

如前所述，讲解从第一禅果得证到第四禅果得证的过程，都是根据言语的表达方式来说明。获得即是得益，这得益者称为得者，是指色禅的得益者，如“得者在袈裟、饭食、卧具、病因及医药等日常供具上”之类（参见相应经文，修行文献等），得者是指具有获得品行者。何为具有获得品行者？即连色禅的道理都能结合应用，如此类比。这里亦如是，不应说无色禅有得，亦无须思维有所谓得的对象。为何如此说「无」呢？因八次禅果圆满证得以上的超知识获得是无法以凡俗眼识觉察的。所谓十三辅佐，是指依顺或逆顺所练习的遍数法与禅法，如遍数法顺逆、禅法顺逆、禅的顺逆、禅的增长与衰减、依身体器官或境界的顺逆，这些均在净道中有所说明。真实的禅定中五种诱导状态具备，亦即十三辅佐，其确保专注产生禅悦。由此可见，在无色禅果中若无“十三辅佐”状态，则不可能证得，意味着无色禅果圆满获得时亦未现无色禅果中必须具备的“十三辅佐”状态，此即表明禅悦获得的超知状态不存在，须了知这点。

Nanu yathāpāṭhameva vinicchayo vattabboti codanaṃ sodheti ‘‘pāḷiyaṃ panā’’tiādinā, sāvasesapāṭhabhāvato nīharitvā esa vinicchayo vattabboti vuttaṃ hoti. Yajjevaṃ arūpajjhānānipi pāḷiyaṃ gahetabbāni, atha kasmā tāni aggahetvā sāvasesapāṭho bhagavatā katoti? Sabbābhiññānaṃ visesato rūpāvacaracatutthajjhānapādakattā. Satipi hi tāsaṃ tathā avinābhāve visesato panetā rūpāvacaracatutthajjhānapādakā, tasmā tāsaṃ tappādakabhāvaviññāpanatthaṃ tattheva ṭhatvā desanā katā, na pana arūpāvacarajjhānānaṃ idha ananupayogato. Tenāha ‘‘arūpajjhānāni āharitvā kathetabbānī’’ti.

在此处，正如最初所断定的，应加以检验提醒「请看巴利文原文」，之后舍弃原文副本，据此应作出断定。既然如此，连无色禅果亦应从巴利文原文加以采纳，那为何舍弃后又以原文辅助释义，佛陀还讲说呢？由此可知，所有禅果的超知中，第四禅色禅部分具有特殊地位。正因如此，佛陀专门针对此部分的「支持地位」进行讲述，而无色禅果未享此殊胜关照，自然不适宜于此处特别解释。故此才说“无色禅果应当被取入讲述”。

Vipassanāñāṇakathāvaṇṇanā观智之论释

§234

234. ‘‘Puna caparaṃ mahārāja (pāḷiyaṃ natthi) bhikkhū’’ti vatvāpi kimatthaṃ dassetuṃ ‘‘so’’ti padaṃ puna vuttanti codanāyāha ‘‘so…pe… dassetī’’ti, yathārutavasena, neyyatthavasena ca vuttāsu aṭṭhasu samāpattīsu ciṇṇavasitāvisiṭṭhaṃ bhikkhuṃ dassetuṃ evaṃ vuttanti adhippāyo. Sesanti ‘‘so’’ti padatthato sesaṃ ‘‘evaṃ samāhite’’tiādīsu vattabbaṃ sādhippāyamatthajātaṃ. Ñeyyaṃ jānātīti ñāṇaṃ, tadeva paccakkhaṃ katvā passatīti dassanaṃ, ñāṇameva dassanaṃ na cakkhādikanti ñāṇadassanaṃ, pañcavidhampi ñāṇaṃ, tayidaṃ pana ñāṇadassanapadaṃ sāsane yesu ñāṇavisesesu niruḷhaṃ, taṃ sabbaṃ atthuddhāravasena dassento ‘‘ñāṇadassananti maggañāṇampi vuccatī’’tiādimāha. Ñāṇadassanavisuddhatthanti ñāṇadassanassa visuddhipayojanāya. Phāsuvihāroti ariyavihārabhūto sukhavihāro. Bhagavatopīti na kevalaṃ devatārocanameva, atha kho tadā bhagavatopi ñāṇadassanaṃ udapādīti attho. Sattāhaṃ kālaṅkatassa assāti sattāhakālaṅkato. ‘‘Kālāmo’’ti gottavasena vuttaṃ. Cetovimutti [vimutti (aṭṭhakathāyaṃ)] nāma arahattaphalasamāpatti. Yasmā vipassanāñāṇaṃ ñeyyasaṅkhāte tebhūmakasaṅkhāre aniccādito jānāti, bhaṅgānupassanato ca paṭṭhāya paccakkhato te passati, tasmā yathāvuttaṭṭhena ñāṇadassanaṃ nāma jātanti dasseti ‘‘idha panā’’tiādinā.

234。“又复大王（原文无此句）说比库”，其意为何？为了显现“彼者”一词的用途，继续说“彼……彼……显现了”，正如语义所示和义理阐释，所有八次禅果之中的禅悦获得均以“具足称号的比库”显现。这些“彼”之言词，系指已建定之禅定状态。故此须尔懂知“彼”之含义及随后“正定禅悦”等语的关联。须明悟此，称之为知识，实际上是透过直接回忆观察，即为显现，非仅是眼识等；所说知识五种皆是知识，而这里的知识显现语句因详述，故称知识显现，亦称作道那知识。知识显现之净化，意即知识显现的清净引导。所谓清净安住，即圣者安住于此世间的安乐法则。世尊 herein 并非单指神祗光辉，而是指世尊觉知的知识显现，如此含义。此外，七日之中称为七日污秽，实指七日污垢。此处通过“时间之可得，以名言之”，另以“能得共产”等比喻说明。即所谓心的解脱，是指阿拉汉果的成就。因观慧知识能够透彻认识一切业缘、三界之无常等，内观断灭观，如此清晰识观，所以知识显现即被称为“此处”等说法。

Abhinīharatīti vipassanābhimukhaṃ cittaṃ tadaññakaraṇīyato nīharitvā haratīti ayaṃ saddato attho, adhippāyato pana taṃ dassetuṃ ‘‘vipassanāñāṇassā’’tiādi vuttaṃ. Tadabhimukhabhāvoyeva hissa tanninnatādikaraṇaṃ, taṃ pana vuttanayena aṭṭhaṅgasamannāgate tasmiṃ citte vipassanākkamena jāte vipassanābhimukhaṃ cittapesanamevāti daṭṭhabbaṃ. Tanninnanti tassaṃ vipassanāyaṃ ninnaṃ. Itaradvayaṃ tasseva vevacanaṃ. Tassaṃ poṇaṃ vaṅkaṃ pabbhāraṃ nīcanti attho. Brahmajāle vuttoyeva. Odanakummāsehi upacīyati vaḍḍhāpīyati, upacayati vā vaḍḍhatīti atthaṃ sandhāya ‘‘odanenā’’tiādi vuttaṃ. Aniccucchādanaparimaddanabhedanaviddhaṃsanadhammoti ettha ‘‘aniccadhammo’’tiādinā dhammasaddo paccekaṃ yojetabbo. Tattha aniccadhammoti pabhaṅgutāya addhuvasabhāvo. Duggandhavighātatthāyāti sarīre duggandhassa vigamāya. Ucchādanadhammoti ucchādetabbatāsabhāvo, imassa pūtikāyassa duggandhabhāvato gandhodakādīhi ubbaṭṭanavilimpanajātikoti attho. Ucchādanena hi pūtikāye sedavātapittasemhādīhi garubhāvaduggandhānamapagamo hoti. Mahāsambāhanaṃ mallādīnaṃ bāhuvaḍḍhanādiatthaṃva hoti, aṅgapaccaṅgābādhavinodanatthaṃ pana khuddakasambāhanameva yuttanti āha ‘‘khuddakasambāhanenā’’ti, mandasambāhanenāti attho. Parimaddanadhammoti parimadditabbatāsabhāvo.

“专注不偏离”即专注于正观慧义，谓心专注于正见时由相应所激发的心意，因称 “夺取” 意，以此义解。且此专注之说法以八正道中的正念修炼为标的。在专注心中生起正观慧，推动其正知意向，谓知识正观心与专注心的紧密联系。此处“不偏”意指，此正观聚精会神，不为杂念所扰，即为“专注不偏”。另一层含义为阻力之除去，如梵网经中所说。于贪嗔痴烦恼无漏圣法，正知能增益心力，使心如释然地安住。如“由净化气、净化水等见称为行相无常法”，故应由无常、苦、无我等义，标明对无常法等的断见。此无常因身体有难闻的气味被称为“臭浊灭”，“排出体内恶气”等指净化过程，通过排泄调节并消除病理气味，如此可如乳臼轻敲作用，促进身体组织的滋养和康复，称此为“轻敲作用”，意谓身体部位得到温和而有效的调养。所谓调剂，含义即温和调节，此调节使身体成员无痛且愉快。因无常等状态，如水浸湿即逐渐耗损，破碎变异，成为无效及不净，如此状态显现。诸如此类九条对身体生灭过程的描述，归纳于此，体现身体相续应观察的生灭义，故为正见的说明。

Evaṃ aniyamitakālavasena atthaṃ vatvā idāni niyamitakālavasena atthaṃ vadati ‘‘daharakāle’’tiādinā. Vā-saddo cettha atthadassanavaseneva atthantaravikappanassa viññāyamānattā na payutto, luttaniddiṭṭho vā. Daharakāleti aciravijātakāle. Sayāpetvā añchanapīḷanādivasena parimaddanadhammoti sambandho. Mitanti bhāvanapuṃsakaniddeso, tena yathāpamāṇaṃ, mandaṃ vā añchanapīḷanādīni dasseti. Añchanañcettha ākaḍḍhanaṃ. Pīḷanaṃ sambāhanaṃ. Ādisaddena samiñjanauggamanādīni saṅgaṇhāti. Evaṃ pariharitopīti ucchādanādinā sukhedhitopi. Bhijjati cevāti aniccatādivasena nassati ca. Vikirati cāti evaṃ bhindanto ca kiñci payojanaṃ asādhento vippakiṇṇova hoti. Evaṃ navahi padehi yathārahaṃ kāye samudayavayadhammānupassitā dassitāti imamatthaṃ vibhāvento ‘‘tatthā’’tiādimāha. Tattha chahi padehīti ‘‘rūpī, cātumahābhūtiko, mātāpettikasambhavo, odanakummāsūpacayo, ucchādanadhammo, parimaddanadhammo’’ti imehi chahi padehi. Yuttaṃ tāva hotu majjhe tīhipi padehi kāyassa samudayakathanaṃ tesaṃ tadatthadīpanato, ‘‘rūpī, ucchādanadhammo, parimaddanadhammo’’ti pana tīhi tpadehi kathaṃ tassa tathākathanaṃ yuttaṃ siyā tesaṃ tadatthassa adīpanatoti? Yuttameva tesampi tadatthassa dīpitattā. ‘‘Rūpī’’ti hi idaṃ attano paccayabhūtena utuāhāralakkhaṇena rūpena rūpavāti atthassa dīpakaṃ. Paccayasaṅgamavisiṭṭhe hi tadassatthiatthe ayamīkāro. ‘‘Ucchādanadhammo, parimaddanadhammo’’ti ca idaṃ padadvayaṃ tathāvidharūpuppādanena saṇṭhānasampādanatthassa dīpakanti. Dvīhīti ‘‘bhedanadhammo, viddhaṃsanadhammo’’ti dvīhi padehi. Nissitañca kāyapariyāpanne hadayavatthumhi nissitattā vipassanācittassa. Tadā pavattañhi vipassanācittameva ‘‘idañca me viññāṇa’’nti āsannapaccakkhavasena vuttaṃ. Paṭibaddhañca kāyena vinā appavattanato, kāyasaññitānañca rūpadhammānaṃ ārammaṇakaraṇato.

如此，依无常时段陈述义理，而现今则依有规律时间论说，“幼时”等词即为例证。此处“风”词不仅单是意译，而是指出意义的具体变化，即观察所显现之义理变化，不是无因无故。幼时即为出生不久之时。置卧压迫等词所为，皆归属于调节性质。所谓“逼迫”即拉扯，“压迫”即施加压力。首语中含意为详细数说此种练习者，即依照比例说明，呈现某程度的轻度拉扯压迫等状态。拉扯即为牵引，压迫即体表轻微碰撞等集合称谓。如此保护之理，即轻敲及拉扯，使身体感觉均安稳。因无常秽浊之故，身体自然会腐败、消逝。易碎意指物质分裂、不能承载。以九词确切阐释身体存在与灭失之理，展示身体依缘存在的本相。此处“六词”乃指“有形、四大组成、由父母结合而生、积累于体内的食物及饮水、排泄、调节”，以此六词来阐明身体生灭的详细缘由。中间三词描述身体生灭因缘，用于说明其道理，特别是“有形”、“排泄”、“调节”等三词如何与身体生灭相应的详细阐释。 “有形”即自身条件具足，于天时饮食之属性而现形态。因缘聚合完备而现此状。“排泄”、“调节”二词则指身体因分解重组而保持平衡，其意为断裂与分散的特质。此三词俱具有相关性。缘于身体之依止，心现于心身所依处。此时心念正起，识作“此是我的识”而回忆体认。因受肉身限制，人间通常难见此识状态。识未转离，依身体识持境界而生起对色法境的摄受。

§235

235. Suṭṭhu obhāsatīti subho, pabhāsampanno maṇi, tāya eva pabhāsampattiyā maṇino bhadratāti atthamattaṃ dassetuṃ ‘‘subhoti sundaro’’ti vuttaṃ. Parisuddhākarasamuṭṭhānameva maṇino suvisuddhajātitāti āha ‘‘jātimāti parisuddhākarasamuṭṭhito’’ti. Suvisuddharatanākarato samuṭṭhitoti attho. Ākaraparivisuddhimūlako eva hi maṇino kuruvindajātiādijātivisesoti. Idhādhippetassa pana veḷuriyamaṇino viḷūra (vi. va. aṭṭha. 34 ādayo vākyakkhkhndhesu passitabbaṃ) pabbatassa, viḷūra gāmassa ca avidūre parisuddhākaro. Yebhuyyena hi so tato samuṭṭhito. Tathā hesa viḷūranāmakassa pabbatassa, gāmassa ca avidūre samuṭṭhitattā veḷuriyoti paññāyittha, devaloke pavattassapi ca taṃsadisavaṇṇanibhatāya tadeva nāmaṃ jātaṃ yathā taṃ manussaloke laddhanāmavasena devaloke devatānaṃ, so pana mayūragīvāvaṇṇo vā hoti vāyasapattavaṇṇo vā siniddhaveṇupattavaṇṇo vāti ācariyadhammapālattherena paramatthadīpaniyaṃ (vi. va. aṭṭha. 34) vuttaṃ. Vinayasaṃvaṇṇanāsu (vi. vi. ṭī. 1.281) pana ‘‘allaveḷuvaṇṇo’’ti vadanti. Tathā hissa ‘‘vaṃsavaṇṇo’’tipi nāmaṃ jātaṃ. ‘‘Mañjārakkhimaṇḍalavaṇṇo’’ti ca vutto, tatoyeva so idha padese mañjāramaṇīti pākaṭo hoti. Cakkavattiparibhogārahapaṇītataramaṇibhāvato pana tasseva pāḷiyaṃ vacanaṃ daṭṭhabbaṃ. Yathāha ‘‘puna caparaṃ ānanda rañño mahāsudassanassa maṇiratanaṃ pāturahosi, so ahosi maṇi veḷuriyo subho jātimā aṭṭhaṃso’’tiādi (dī. ni. 2.248). Pāsāṇasakkharādidosanīharaṇavaseneva parikammanipphattīti dasseti ‘‘apanītapāsāṇasakkharo’’ti iminā.

235. “清明显现”意指美好、光亮的宝石，显示此宝石因其光亮内含美好品质而称“美好”。类似故此言“美好即华美”。“由纯净宝石升起”的意义在于，宝石本质纯粹如美好的宝石突然显现一般。此指宝石位于名叫维卢里亚的宝石山上，宝山邻近维卢里村庄，二者距离不远。因宝石众多故称维卢里。同时此地名“维卢里”系此地名号。此宝石形似孔雀颈羽之色，或夕阳光辉，或被神龙之光照耀，据老师佛音长老的经典注疏详细说明。律藏注中亦称其为“阿拉维维卢”，据说该宝石名称和世间以此宝石名闻名相同。因世间盛行轮回，诸天神亦称此宝石名。宝石颜色或呈孔雀颈色、夕阳红或日光辉煌，均记载于大师注疏。律藏评论中亦称“阿拉维维卢”，并称其为族谱色调。称“曼雅罗堕魔地名称”亦有，因当地是玛贾拉淋地名。此宝石因国王所用生活器具的上乘质地而得名，莎诃“再复啊难达王大悦神石现于世，宝石维卢里美好固生”，诸如此类文字皆记载于相关分类中。因其可去除石油污垢之类污染故称“净化石油污垢”，由此可知其有净化污秽之功能。

Chaviyā eva saṇhabhāvena acchatā, na saṅghātassāti āha ‘‘acchoti tanucchavī’’ti. Tato ceva visesena pasannoti dassetuṃ ‘‘suṭṭhu pasanno’’ti vuttaṃ. Paribhogamaṇiratanākārasampatti sabbākārasampannatā . Tenāha ‘‘dhovanavedhanādīhī’’tiādi. Pāsāṇādīsu dhotatā dhovanaṃ, kāḷakādiapaharaṇatthāya ceva suttena āvunatthāya ca vijjhitabbatā vedhanaṃ. Ādisaddena tāpasaṇhakaraṇādīnaṃ saṅgaho. Vaṇṇasampattinti āvunitasuttassa vaṇṇasampattiṃ. Kasmāti vuttaṃ ‘‘tādisa’’ntiādi, tādisasseva āvutassa pākaṭabhāvatoti vuttaṃ hoti.

所谓‘据如实集会全体'而称为‘有净相’者，是明示‘形为净相’之义。此是指在教法中，因特别纯净明朗，故称为‘善净’。如法三聚宝之象现象成就遍备，故称‘如净相、触净等’。就石石等外物之清洁，称其为清洗；就器物如洗涤之用，及纤尘去垢作用，由经文而须了解此‘净相’义。以初声为依，摄受苦行承事等诸义。所谓‘相色具足者’即指洗涤经文之相色具足。故言‘如彼类’等者，是谓其与所净相同之确显之相。

Maṇi viya karajakāyo paccavekkhitabbato. Āvutasuttaṃ viya viññāṇaṃ anupavisitvā ṭhitattā. Cakkhumā puriso viya vipassanālābhī bhikkhu sammadeva tassa dassanato, tassa purisassa maṇino āvibhūtakālo viya tassa bhikkhuno kāyassa āvibhūtakālo tannissayassa pākaṭabhāvato. Suttassāvibhūtakālo viya tesaṃ dhammānamāvibhūtakālo tannissitassa pākaṭabhāvatoti ayamettha upamāsampādane kāraṇavibhāvanā, ‘‘āvutasuttaṃ viya vipassanāñāṇa’’nti katthaci pāṭho, ‘‘idañca viññāṇa’’nti vacanato pana ‘‘viññāṇa’’nti pāṭhova sundarataro, ‘‘vipassanāviññāṇa’’nti vā bhavitabbaṃ. Vipassanāñāṇaṃ abhinīharitvāti vipassanāñāṇābhimukhaṃ cittaṃ nīharitvā.

应当观照珠玉般之身躯，明察净经如未入识俳于停顿不动之心。善明之人猷具般若之利，真正清楚觉察之比库，犹如明珠显露之时，此比库身心显露之时，所依关系显然。经文显露之时，如此法之显现，依此显著者也。此乃喻示，谓明净经如透视见解之智。有时读‘此即识’等语，识此语乃较佳，亦应称‘观慧识’。所谓观慧识者，是谓启发慧识，心转向慧识。

Tatrāti veḷuriyamaṇimhi. Tadārammaṇānanti kāyasaññitarūpadhammārammaṇānaṃ. ‘‘Phassapañcamakāna’’ntiādipadattayassetaṃ visesanaṃ atthavasā liṅgavibhattivacanavipariṇāmoti katvā pacchimapadassāpi visesanabhāvato. Phassapañcamakaggahaṇena, sabbacittacetasikaggahaṇena ca gahitadhammā vipassanācittuppādapariyāpannā evāti daṭṭhabbaṃ. Evañhi tesaṃ vipassanāviññāṇagatikattā āvutasuttaṃ viya ‘‘vipassanāviññāṇa’’nti heṭṭhā vuttavacanaṃ avirodhitaṃ hoti. Kasmā pana vipassanāviññāṇasseva gahaṇanti? ‘‘Idañca me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’’nti iminā tasseva vacanato. ‘‘Ayaṃ kho me kāyo’’tiādinā hi vipassanāñāṇena vipassitvā ‘‘tadeva vipassanāñāṇasampayuttaṃ viññāṇaṃ ettha sitaṃ ettha paṭibaddha’’nti nissayavisayādivasena manasi karoti, tasmā tasseva idha gahaṇaṃ sambhavati, nāññassāti daṭṭhabbaṃ. Tenāha ‘‘vipassanāviññāṇasseva vā āvibhūtakālo’’ti. Dhammasaṅgahādīsu (dha. sa. 2 ādayo) desitanayena pākaṭabhāvato cettha phassapañcamakānaṃ gahaṇaṃ, niravasesapariggahaṇato sabbacittacetasikānaṃ, yathārutaṃ desitavasena padhānabhāvato vipassanāviññāṇassāti veditabbaṃ. Kiṃ panete paccavekkhaṇañāṇassa āvibhavanti, udāhu puggalassāti? Paccavekkhaṇañāṇasseva, tassa pana āvibhūtattā puggalassāpi āvibhūtā nāma honti, tasmā ‘‘bhikkhuno āvibhūtakālo’’ti vuttanti.

此指玫瑰石之物。所谓身心所摄之法品相，即‘触五法’等之初所著名，是指体格色相之名词变换，词义依上下文而明也。以触五法结合心及心所，所缘法在观慧心发起周遍表现。由此可见，观慧识之流向，犹如净经所述‘观慧识’之说下文无违。何以称为观慧识之独摄？曰：‘此识在此体，识属识系，’以此语自证。谓‘这是我的身躯’等语经观慧识所察，念此缘由及其状貌由心中作照，故仅依此随摄而已，别无他物，故言唯此识所摄。谓‘唯观慧识的显露时’。根据法集合等文（律藏第二起），依教导，显然是指出初五触五法的摄取，依无余而综合摄摄取所有心品，正当依教而准确领会者谓观慧识。此审视知见显现之中，有何显现者？以人为例，审视知见乃显，而此显性者谓人本身，故称比库之显露时也。

Yasmā panidaṃ vipassanāñāṇaṃ maggañāṇānantaraṃ hoti, tasmā lokiyābhiññānaṃ parato, chaṭṭhabhiññāya ca purato vattabbaṃ, atha kasmā sabbābhiññānaṃ puratova vuttanti codanālesaṃ dassetvā pariharanto ‘‘idañca vipassanāñāṇa’’ntiādimāha. ‘‘Idañca maggañāṇānantara’’nti hi iminā yathāvuttaṃ codanālesaṃ dasseti. Tattha ‘‘maggañāṇānantara’’nti sikhāppattavipassanābhūtaṃ gotrabhuñāṇaṃ sandhāya vuttaṃ. Tadeva hi arahattamaggassa, sabbesaṃ vā maggaphalānamanantaraṃ hoti, padhānato pana tabbacaneneva sabbassapi vipassanāñāṇassa gahaṇaṃ daṭṭhabbaṃ avisesato tassa idha vuttattā. Maggasaddena ca arahattamaggasseva gahaṇaṃ tassevābhiññāpariyāpannattā, abhiññāsambandhena ca codanāsambhavato. Lokiyābhiññānaṃ purato vuttaṃ vipassanāñāṇaṃ tāsaṃ nānantaratāya anupakāraṃ, āsavakkhayañāṇasaṅkhātāya pana lokuttarābhiññāya purato vuttaṃ tassā anantaratāya upakāraṃ, tasmā idaṃ lokiyābhiññānaṃ parato, chaṭṭhābhiññāya ca purato vattabbaṃ. Kasmā pana upakāraṭṭhāne tathā avatvā anupakāraṭṭhāneva bhagavatā vuttanti hi codanā sambhavati. ‘‘Evaṃ santepī’’tiādi parihāradassanaṃ. Tattha evaṃ santepīti yadipi ñāṇānupubbiyā maggañāṇassa anantaratāya upakāraṃ hoti, evaṃ satipīti attho.

鉴于观慧识乃在得道知见之后，故应云然，属世间神通之前，以及第六神通之前。又因应前诸所有神通激发讥诮之义，而挥除抗拒言曰‘此亦为观慧识’等。所谓‘在得道知见之后’者，指诸醒疑观慧识结为身心种子之觉，故据此言之。此即阿拉汉道，道果立刻现起，殊胜于诸观慧识摄。重点显明独摄观慧识之理，及其得道之因果故也。所谓‘世间神通之前’言下，重申观慧识对断除烦恼智慧之协助；‘超世神通之前’则指断尽烦恼后智慧之继承，故示为次第，应依此三重阶段论定。因其有助之资，故言于协助境界降临，却又必因殊胜缘故，佛言讥诮如此。谓‘虽协助且摄伏’，释其功用。然此协助中，先以断烦恼智慧为资，后为非资乃佛之讥诮，谓之‘如此示现’。此为解释‘观慧识辅助戒行时的作用’而已有。因如此，观慧识之清净俱足，很有涵养，故兼以调伏。

Abhiññāvāreti chaḷabhiññāvasena vutte desanāvāre. Etassa antarā vāro natthīti pañcasu lokiyābhiññāsu kathitāsu ākaṅkheyyasuttādīsu (ma. ni. 1.65) viya chaṭṭhābhiññāpi avassaṃ kathetabbā abhiññālakkhaṇabhāvena tappariyāpannato, na ca vipassanāñāṇaṃ lokiyābhiññānaṃ, chaṭṭhābhiññāya ca antarā pavesetvā kathetabbaṃ anabhiññālakkhaṇabhāvena tadapariyāpannato. Iti etassa vipassanāñāṇassa tāsamabhiññānaṃ antarā vāro natthi, tasmā tattha avasarābhāvato idheva rūpāvacaracatutthajjhānānantaraṃ vipassanāñāṇaṃ kathitanti adhippāyo. ‘‘Yasmā cā’’tiādinā atthantaramāha. Tattha ca-saddo samuccayattho, tena na kevalaṃ vipassanāñāṇassa idha dassane tadeva kāraṇaṃ, atha kho idampīti imamatthaṃ samuccinātīti ācariyena (dī. ni. ṭī. 1.235) vuttaṃ. Saddavidū pana īdise ṭhāne ca-saddo vā-saddattho, so ca vikappatthoti vadanti, tampi yuttameva atthantaradassane payuttattā. Attanā payujjitabbassa hi vijjamānatthasseva jotakā upasagganipātā yathā magganidassane sākhābhaṅgā, yathā ca adissamānā jotane padīpāti evamīdisesu. Hoti cettha –

诸觉通制止，即六神通中的制止。此诸之间无差别；五种世间神通如受所望经文(摩尼尼一六五)所言，俱当尊重，且六神通亦应称述，其特征为制止，非观慧识之内容，诸世间神通与六神通亦无分界，故当将六神通列入，而非观慧识。故此观慧识无诸觉通之区别时，应于此约束难得处，反而记述观慧识在未证四禅之后之境界为主意。谓‘因为……’等，略说意味。又‘因言合义’，即音声集合之义，故非唯观慧识表显之因，而此相契合为因。为证当师说（大毗尼注一二三五）：此处亦因所说之语音其义相合，故音声为因。善解音义者，以此分类之音声，功能转变，谓其为合于义差别时，便是合于其因的显现。犹如正自觉示迹时见光灯断裂，或灯光远而隐晦，皆此理。此处即为——

‘‘Atthantaradassanamhi , ca saddo yadi dissati;

“于义差别显现时，亦若闻音声；

Samuccaye vikappe so, gahetabbo vibhāvinā’’ti.

在集聚与转变之处，应当以分别之法加以取舍。

Akatasammasanassāti hetugabbhapadaṃ. Tathā katasammasanassāti ca. ‘‘Dibbena cakkhunā bheravampi rūpaṃ passatoti ettha iddhividhañāṇena bheravaṃ rūpaṃ nimminitvā maṃsacakkhunā passatotipi vattabbaṃ. Evampi hi abhiññālābhino apariññātavatthukassa bhayaṃ santāso uppajjati uccavālikavāsimahānāgattherassa viyā’’ti ācariyena (dī. ni. ṭī. 1.235) vuttaṃ. Yathā cettha, evaṃ dibbāya sotadhātuyā bheravaṃ saddaṃ suṇatoti etthāpi iddhividhañāṇena bheravaṃ saddaṃ nimminitvā maṃsasotena suṇatopīti vattabbameva. Evampi hi abhiññālābhino apariññātavatthukassa bhayaṃ santāso uppajjati uccavālikavāsimahānāgattherassa viya. Thero hi koñcanādasahitaṃ sabbasetaṃ hatthināgaṃ māpetvā disvā, sutvā ca sañjātabhayasantāsoti aṭṭhakathāsu (vibha. aṭṭha. 2.882; ma. ni. aṭṭha. 1.81; visuddhi. 2.733) vutto. Aniccādivasena katasammasanassa dibbāya…pe… bhayaṃ santāso na uppajjatīti sambandho. Bhayavinodanahetu nāma vipassanāñāṇena katasammasanatā, tassa, tena vā sampādanatthanti attho. Idhevāti catutthajjhānānantarameva. ‘‘Apicā’’tiādinā yathāpāṭhaṃ yuttataranayaṃ dasseti. Vipassanāya pavattaṃ pāmojjapītipassaddhiparamparāgatasukhaṃ vipassanāsukhaṃ. Pāṭiyekkanti jhānābhiññādīhi asammissaṃ visuṃ bhūtaṃ sandiṭṭhikaṃ sāmaññaphalaṃ. Tenāha bhagavā dhammapade –

所谓『未曾收摄』者，是因果的开显词；同样『已然收摄』亦如是。所谓“由神通之眼，即使可怖之形亦能见之”，此处用神通智慧将可怖的形象造作后，由肉眼观见亦当成立。正如在得阿毗达摩神通者，对于尚未了义之境生起畏惧慰藉，如同栖息于高树之大长老。正如此处，以神通耳所闻极可怖之声，当以神通智慧将可怖之声造作后，由肉耳聆听亦当成立。正是由于得阿毗达摩神通者，对于未了义境生起害怕慰藉，如同那位住于乌鸦巢的极久长老。长老曾见以香蕉树叶所塑成的完全象和大蟒蛇，闻其生畏怯慰籍，此事如注释书中所云。由无常等因，已然收摄以神通辨见的害怕慰藉并不生起，此为因缘。所谓害怕慰藉之因，名为观慧之正见收摄，其意为由此或彼而得成。在此指第四禅已尽之后。用“且复”等词按文意为更为适当的连缀。以观慧初现时生起之喜悦、欢喜、平静之连锁，是观慧之乐；与禅定神通神通等不相混淆。此为现见之出世果实。因而世尊法语云——

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

「凡一切处以正念观，诸蕴兴灭常转变，

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’ntiādi. (dha. pa. 374);

由此由彼得欢喜，永生不灭识知之。」（法句经第374偈）

Idhāpi vuttaṃ ‘‘idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ…pe… paṇītatarañcā’’ti, tasmā pāḷiyā saṃsandanato imameva nayaṃ yuttataranti vadanti. Āditovāti abhiññānamādimhiyeva.

此亦有文说“此亦大王，现见常果，……最清净常果”，故以巴利语训诂之者谓此语为更恰当之理路。所谓始者，即在得神通初期。

Manomayiddhiñāṇakathāvaṇṇanā意成神通智之论释

§236-7

236-7.Manomayanti ettha pana mayasaddo aparapaññattivikārapadapūraṇanibbattiādīsu anekesvatthesu āgato. Idha pana nibbattiattheti dassetuṃ ‘‘manena nibbattita’’nti vuttaṃ. ‘‘Abhiññāmanena nibbattita’’nti atthoti ācariyenāti (dī. ni. ṭī. 1.236, 237) vuttaṃ. Visuddhimagge (visuddhi. 2.397) pana ‘‘adhiṭṭhānamanena nimmitattā manomaya’’nti āgataṃ, abhiññāmanena, adhiṭṭhānamanena cāti ubhayathāpi nibbattattā ubhayampetaṃ yuttameva . Aṅgaṃ nāma hatthapādāditaṃtaṃsamudāyaṃ, paccaṅgaṃ nāma kapparajaṇṇuādi tasmiṃ tasmiṃ samudāye avayavaṃ. ‘‘Ahīnindriya’’nti ettha paripuṇṇatāyeva ahīnatā, na tu appaṇītatā, paripuṇṇabhāvo ca cakkhusotādīnaṃ saṇṭhānavaseneva. Nimmitarūpe hi pasādo nāma natthīti dassetuṃ ‘‘saṇṭhānavasena avikalindriya’’nti vuttaṃ, imināva tassa jīvitindriyādīnampi abhāvo vuttoti daṭṭhabbaṃ. Saṇṭhānavasenāti ca kamaladalādisadisasaṇṭhānamattavasena, na rūpābhighātārahabhūtappasādādiindriyavasena. ‘‘Sabbaṅgapaccaṅgiṃ ahīnindriya’’nti vuttamevatthaṃ samatthento ‘‘iddhimatā’’tiādimāha. Aviddhakaṇṇoti kulacārittavasena kaṇṇālaṅkārapiḷandhanatthaṃ avijjhitakaṇṇo, nidassanamattametaṃ. Tenāha ‘‘sabbākārehī’’ti, vaṇṇasaṇṭhānāvayavavisesādisabbākārehīti attho. Tenāti iddhimatā.

词“Manomayanti”出现于此，专指形成心声，涉及不同意境的观念变化及因应语句的产生。其义为由心所生。导师此处释为“以心所生”，“由阿毗达摩所说之念生”。净道论（第二卷第397页）中亦言“以定为缘而变心所形成”，委婉表明由此二者皆合适称为“生”。「肢」乃手足所起之集，一切起处；「支」乃作业者，如肘膝等，在各起处内的部分构成。此处“Ahīnindriya（无缺根）”说明根境圆满无缺，不是缺少，而是完整，并如眼耳鼻等根相应结合而圆满。以此标示该心所对应之感官机制无缺失，故曰“具足根”之意。至于“摄相”，则指凝聚于莲瓣等形态以及相应感官组织之集成，而非色或断义生起之根体机构。所谓“全肢全支具足根”正是此理。就此义而言，“神通有义”之解是恰当的。所谓“未刺穿之耳”，是指因家门行为而使耳有所障，伏笔此乃示例。故曰“一切色体”，涵盖色之细节、色质构成及色之结构属性等。是为“神通持有者”的意涵。

Ayamevattho pāḷiyampi vibhāvitoti āha ‘‘muñjamhā īsikantiādiupamāttayampi hi…pe… vutta’’nti. Katthaci pana ‘‘muñjamhā īsikantiādi upamāmattaṃ. Yampi hi sadisabhāvadassanatthameva vutta’’nti pāṭho dissati. Tattha ‘‘upamāmatta’’nti iminā atthantaradassanaṃ nivatteti, ‘‘yampi hī’’tiādinā pana tassa upamābhāvaṃ samattheti. Niyatānapekkhena ca yaṃ-saddena ‘‘muñjamhā īsika’’ntiādivacanameva paccāmasati. Sadisabhāvadassanatthamevāti saṇṭhānatopi vaṇṇatopi avayavavisesatopi sadisabhāvadassanatthaṃyeva. Kathaṃ sadisabhāvoti vuttaṃ ‘‘muñjasadisā eva hī’’tiādi. Muñjaṃ nāma tiṇaviseso, yena kocchādīni karonti. ‘‘Pavāheyyā’’ti vacanato anto ṭhitā eva īsikā adhippetāti dasseti ‘‘anto īsikā hotī’’ti iminā. Īsikāti ca kaḷīro. Visuddhimaggaṭīkāyaṃ pana ‘‘kaṇḍa’’nti (visuddhi. ṭī. 2.399) vuttaṃ. Vaṭṭāya kosiyāti parivaṭṭulāya asikosiyā. Patthaṭāyāti paṭṭikāya. Karaḍitabbo bhājetabboti karaṇḍo, peḷā. Karaḍitabbo jigucchitabboti karaṇḍo, nimmokaṃ. Idhāpi nimmokamevāti āha ‘‘karaṇḍāti idampī’’tiādi. Vilīvakaraṇḍo nāma peḷā. Kasmā ahikañcukasseva nāmaṃ, na vilīvakaraṇḍakassāti codanaṃ sodheti ‘‘ahikañcuko hī’’tiādinā, sveva ahinā sadiso, tasmā tasseva nāmanti vuttaṃ hoti. Visuddhimaggaṭīkāyaṃ pana ‘‘karaṇḍāyāti peḷāya, nimmokatoti ca vadantī’’ti (visuddhi. ṭī. 2.399) vuttaṃ. Tattha peḷāgahaṇaṃ ahinā asadisatāya vicāretabbaṃ.

此处所说的巴利语句子亦如上文所解释，称“如同芒草与针刺等的比喻等确已说过”。有时见文中写作“如同芒草针刺等比喻”，且指出是为了显示相似的现象。此处“比喻”是指对义理的说明，“如同”等语则是否定比喻存在的字面意义。以确定的视角来看，出现的词句“芒草针刺”等现象被用来比拟相似的本质，故称为“相似现象之显示”。所谓相似现象即指聚合体的现象、性质和部分的特殊性都属于相似现象的表现。说何谓相似现象，就是“芒草之相”这一特殊事物，芒草为特种草类，由此衍生出芒刺等刺物。又有“钉子”一词，其末端固定，即表明“测量端”，鉴此即表示“此为钉的末端”。钉子即刺物，如《净色道论注》所说“分节”，又有沿着绕转纤维称为“缠绕”，地面称作“扎地”。又有要被分割和舍弃的，指需要拆分和丢弃的部分，称为“壳”，类似此处所说的“壳子”，乃是不洁之物。这里注释指出“壳子”即此处所言，令意涵明确。“铁壳”即刺物。为何命名为“蛇皮袋”，不是说是蛇皮，而是像毒蛇一样可怕，故称其名。当中以“蛇皮袋”指认此刺物。《净色道论注》又云“壳子即壳，其无用性及不相称性值得考察”。

Yajjevaṃ ‘‘seyyathāpi pana mahārāja puriso ahiṃ karaṇḍā uddhareyyā’’ti purisassa karaṇḍato ahiuddharaṇūpamāya ayamattho virujjheyya. Na hi so hatthena tato uddharituṃ sakkāti anuyogenāha ‘‘tatthā’’tiādi. ‘‘Uddhareyyā’’ti hi aniyamavacanepi hatthena uddharaṇasseva pākaṭattā taṃdassanamiva jātaṃ. Tenāha ‘‘hatthena uddharamāno viya dassito’’ti. ‘‘Ayañhī’’tiādi cittena uddharaṇassa hetudassanaṃ. Ahino nāma pañcasu ṭhānesu sajātiṃ nātivattanti upapattiyaṃ, cutiyaṃ, vissaṭṭhaniddokkamane, samānajātiyā methunapaṭisevane, jiṇṇatacāpanayaneti vuttaṃ ‘‘sajātiyaṃ ṭhito’’ti. Uragajātiyameva ṭhito pajahati, na nāgiddhiyā aññajātirūpoti attho. Idañhi mahiddhike nāge sandhāya vuttaṃ. Sarīraṃ khādayamānaṃ viyāti attanoyeva tacaṃ attano sarīraṃ khādayamānaṃ viya. Purāṇatacaṃ jigucchantoti jiṇṇatāya katthaci muttaṃ katthaci olambitaṃ jiṇṇatacaṃ jigucchanto. Catūhīti ‘‘sajātiyaṃ ṭhito, nissāya, thāmena, jigucchanto’’ti yathāvuttehi catūhi kāraṇehi. Tatoti kañcukato. Aññenāti attato aññena. Cittenāti purisassa citteneva, na hatthena. Seyyathāpi nāma puriso ahiṃ passitvā ‘‘aho vatāhaṃ imaṃ ahiṃ kañcukato uddhareyya’’nti ahiṃ karaṇḍā cittena uddhareyya, tassa evamassa ‘‘ayaṃ ahi, ayaṃ karaṇḍo, añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’’ti, evameva…pe… so imamhā kāyā aññaṃ kāyaṃ abhinimmināti…pe… ahīnindriyanti ayamettha adhippāyo.

例如说“譬如大王的人若提起毒蛇壳”，是说人提起毒蛇壳的比喻用以说明此义。不是因为他能用手提起，而是谁都能用手提起并不成立，于是说“那里”。“提起”一词其实是表示不受约束的语气，明言用手提起，就像被显现出来一样。因此说“象用手提起被表现出来”。“这是正是提起的缘由”此类语句表明心意的提起。所谓毒蛇，在五种境界中，没有过量的同类现象，即不超越五处，是因缘、后因和过失的消除，会同种性行为、配偶关系及成老坏死等法而成。说“是同类现象的存在”。这里以蛇类同类现象为例，非镰龙类等异类。此处明确指出蛇的巨大体形。被吃的身体如同自身皮肤被吞食一样。旧皮因陈旧，有时自由脱落有时粘附着，称为因陈旧而感到不适的旧皮。所谓“四种因素即“立、依、持、厌”，且如实说“依着同类现象，因之厌倦”。“壳”即衣服。“别的”指自身外的他者。心意即是人的心志，不是手。譬如说，人看到毒蛇壳，心生想“啊，我应该提起这条毒蛇壳”，此时用心意提起。这当中说“这就是毒蛇，这是壳，另一个是毒蛇，另一个是壳，壳本身即是毒蛇”，依此……此身或能变换成他身等诸义，于是下文说“不受外地感官济助”的见解是此处的主旨。

Iddhividhañāṇādikathāvaṇṇanā神变智等之论释

§239

239. Bhājanādivikatikiriyānissayabhūtā suparikammakatamattikādayo viya vikubbanakiriyānissayabhāvato iddhividhañāṇaṃ daṭṭhabbaṃ.

239. 如食受等善业之破坏行为为因，具有良好修行量度者，显示出神通之智慧观察，应当被见知。

§241

241. Pubbe nīvaraṇappahānavāre viya kantāraggahaṇaṃ akatvā kevalaṃ addhānamaggaggahaṇaṃ khemamaggadassanatthaṃ. Kasmā pana khemamaggasseva dassanaṃ, na kantāramaggassa, nanu upamādassanamattametanti codanaṃ pariharanto ‘‘yasmā’’tiādimāha. ‘‘Appaṭibhayañhī’’tiādi pana khemamaggasseva gahaṇakāraṇadassanaṃ. Vātātapādinivāraṇatthaṃ sīse sāṭakaṃ katvā. Tathā tathā pana paripuṇṇavacanaṃ upamāsampattiyā upameyyasampādanatthaṃ, adhippetassa ca upameyyatthassa suviññāpanatthaṃ, hetudāharaṇabhedyabhedakādisampannavacanena ca viññūjātikānaṃ cittārādhanatthanti veditabbaṃ. Evaṃ sabbattha. Sukhaṃ vavatthapetīti akicchaṃ akasirena sallakkheti, paricchindati ca.

241. 如同先前在断除烦恼时，不陷入荆棘丛中，仅只依凭中心径路而达到安乐之径眼。为何只示现安乐之径，不示现荆棘之径？此处语意包含放弃烦恼之观念，故说“因为”……。虽然文中说“害怕很小”，但此说是针对显示安乐之径的成因洞见。为防止风热病灾，头顶盖了竹盘子。如此种种繁复而详尽之词，是为达成比喻意涵和成就比喻目的，且为释明所指比喻之确切意涵，及由举因、区分因等工具词供智者把持心意，广泛依照此理皆当如此了解。如此处处皆然。表述能悦耳闻，意释通达明了而又准确切割。

§243

243. Mando uttānaseyyakadārakopi ‘‘daharo’’ti vuccatīti tato visesanatthaṃ ‘‘yuvā’’ti vuttanti mantvā yuvasaddena visesitabbameva daharasaddassa atthaṃ dassetuṃ ‘‘taruṇo’’ti vuttaṃ. Tathā yuvāpi koci anicchanako, anicchanato ca amaṇḍanajātikoti tato visesanatthaṃ ‘‘maṇḍanajātiko’’tiādi vuttanti mantvā maṇḍanajātikādisaddena visesitabbameva yuvasaddassa atthaṃ dassetuṃ ‘‘yobbannena samannāgato’’ti vuttaṃ. Pāḷiyañhi yathākkamaṃ padattayassa visesitabbavisesakabhāvena vacanato tathā saṃvaṇṇanā katā, itarathā ekakenāpi padena adhippetatthādhigamikā saparivārā saṃvaṇṇanāva kātabbā siyāti. ‘‘Maṇḍanapakatiko’’ti vuttameva vivarituṃ ‘‘divasassā’’tiādimāha. Kaṇikasaddo dosapariyāyo, doso ca nāma kāḷatilakādīti dasseti ‘‘kāḷatilakā’’tiādinā. Kāḷatilappamāṇā bindavo kāḷatilakāni, kāḷā vā kammāsā, ye ‘‘sāsapabījikā’’tipi vuccanti. Tilappamāṇā bindavo tilakāni. Vaṅgaṃ nāma viyaṅgaṃ vipariṇāmitamaṅgaṃ. Yobbannapīḷakādayo mukhadūsipīḷakā, ye ‘‘kharapīḷakā’’ tipi vuccanti. Mukhanimittanti mukhacchāyaṃ. Mukhe gato doso mukhadoso. Lakkhaṇavacanamattametaṃ mukhe adosassapi pākaṭabhāvassa adhippetattā, yathā vā mukhe doso, evaṃ mukhe adosopi mukhadosoti saralopena vutto sāmaññaniddesatopi anekatthassa viññātabbattā, pisaddalopena vā ayamattho veditabbo. Avuttopi hi attho sampiṇḍanavasena vutto viya viññāyati, mukhadoso ca mukhaadoso ca mukhadosoti ekadesasarūpekasesanayenapettha attho daṭṭhabbo. Evañhi atthassa paripuṇṇatāya ‘‘paresaṃ soḷasavidhaṃ cittaṃ pākaṭaṃ hotī’’ti vacanaṃ samatthitaṃ hoti. Tenetaṃ vuccati –

243. 迟钝者即便倒卧卧床者亦称“少年”，因其特指意义是“青壮”。又称为“青壮”，因为青壮名词本身意在区别年轻少者。故特别说明“青年”一词。又青壮者中有人不喜爱修饰美饰，被称“无饰出生者”，而特别说明“无饰出生”者，因此称“无饰出生等之名”等，以区分表示青壮称谓的真正内涵。巴利文中如实描述表意之详细，另一种做法是以单个词语表达预定义涵，以便邻近相关意义的词连带说明。称“无饰无瑕”为“日常”等。谷穗声是指谷物之谷壳声，声隐含恶臭，恶是黑色印记，黑色印记是称为黑污之物。黑污的大小为印记、黑色或业薪，是如同“刺猬籽”之类的种子。芝麻污斑等各类污点，口臭等口气之恶。其中口因指口的阴影、口内的恶气。恶气在口里表现明显，与口臭等含义相似，用简单词表达“口里的恶气”，也可以用清晰的词意来明了指称。虽然含义复杂，但在多种场合此义应掌握清楚。因此说“他者的十六种心门被彰显”之语得以成立。由此说起——

‘‘Vattabbassāvasiṭṭhassa, gāho nidassanādinā;

“该行已尽处，以疾行指示开始；

Apisaddādilopena, ekasesanayena vā.

由于失去不良声誉或因单独责罚等原因。

Asamāne sadde tidhā, catudhā ca samānake;

在不同的声音中分为三种，在相同的声音中分为四种；

Sāmaññaniddesatopi, veditabbo vibhāvinā’’ti.

应当通过分别的理解，来认识和区分这些通例。

‘‘Sarāgaṃ vā citta’’ntiādinā pāḷiyaṃ vuttaṃ soḷasavidhaṃ cittaṃ.

“色心”与之类似，巴利语中谓之十六种心。

§245

245.Pubbenivāsañāṇūpamāyanti pubbenivāsañāṇassa, pubbenivāsañāṇe vā dassitāya upamāya. Kasmā pana pāḷiyaṃ gāmattayameva upamāne gahitanti codanaṃ sodhetuṃ ‘‘taṃ divasa’’ntiādi vuttaṃ. Taṃ divasaṃ katakiriyā nāma pākatikasattassāpi yebhuyyena pākaṭā hoti. Tasmā taṃ divasaṃ gantuṃ sakkuṇeyyaṃ gāmattayameva bhagavatā gahitaṃ, na taduttarīti adhippāyo . Kiñcāpi pāḷiyaṃ taṃdivasaggahaṇaṃ natthi, gāmattayaggahaṇena pana tadaheva katakiriyā adhippetāti mantvā aṭṭhakathāyaṃ taṃdivasaggahaṇaṃ katanti daṭṭhabbaṃ. Taṃdivasagatagāmattayaggahaṇeneva ca mahābhinīhārehi aññesampi pubbenivāsañāṇalābhīnaṃ tīsupi bhavesu katakiriyā yebhuyyena pākaṭā hotīti dīpitanti daṭṭhabbaṃ. Etadatthampi hi gāmattayaggahaṇanti. Tīsu bhavesu katakiriyāyāti abhisamparāyesu pubbe diṭṭhadhamme pana idāni, pubbe ca katakiccassa.

245. 以往住处的认识是以往住处意识的比喻，比喻是为了显示以往住处意识。为什么巴利语中仅以『乡土』作为比喻，是因为佛陀用『那一日』等语句劝诱、教导，以便增长正见。『那一日』指的是在现前清晰显露的状态下于某些行为的完成。这就是诸多行为显现的样态。因此，佛陀选用『乡土』作为比喻，而非其他，比喻的缘由不在于超越，而在于能够让人靠近、进入该状态。虽然巴利文中没有直接出现『那一日』这一比喻，但依据注疏，将『那一日』的比喻包含在『乡土』的比喻内看待是可见的。仅以『那一日』及其相应之乡土比喻，也适用于那些通过大精勤努力获得以往住处意识的其他众生，三世轮回中以此作为行为标志稳固显现，正如已显示的。此义即是『乡土』的比喻。三世轮回的行为，虽为果报之始，却是过去所见所作，可视为过去行为的续转。

§247

247. Pāḷiyaṃ rathikāya vīthiṃ sañcaranteti aññāya rathikāya aññaṃ rathiṃ sañcaranteti attho, tena aparāparaṃ sañcaraṇaṃ dassitanti āha ‘‘aparāparaṃ sañcarante’’ti, taṃtaṃkiccavasena ito cito ca sañcaranteti vuttaṃ hoti, ayamevattho rathivīthisaddānamekatthattā. Siṅghāṭakamhīti vīthicatukke. Pāsādo viya bhikkhussa karajakāyo daṭṭhabbo tattha patiṭṭhitassa daṭṭhabbadassanasiddhito. Maṃsacakkhumato hi dibbacakkhusamadhigamo. Yathāha ‘‘maṃsacakkhussa uppādo, maggo dibbassa cakkhuno’’ti (itivu. 61). Cakkhumā puriso viya ayameva dibbacakkhuṃ patvā ṭhito bhikkhu daṭṭhabbassa dassanato. Gehaṃ pavisanto, tato nikkhamanto viya ca mātukucchiṃ paṭisandhivasena pavisanto, tato ca vijātivasena nikkhamanto mātukucchiyā gehasadisattā. Tathā hi vuttaṃ ‘‘mātaraṃ kuṭikaṃ brūsi, bhariyaṃ brūsi kulāvaka’’nti (saṃ. ni. 1.19). Ayaṃ aṭṭhakathāmuttako nayo – gehaṃ pavisanto viya attabhāvaṃ upapajjanavasena okkamanto, gehā nikkhamanto viya ca attabhāvato cavanavasena apakkamanto attabhāvassa gehasadisattā. Vuttañhi ‘‘gahakāraka diṭṭhosi, puna gehaṃ na kāhasī’’ti (dha. pa. 154).

247. 巴利中『车夫在街道上行进』，意指车夫骑着车沿街道移动，彼此相续往返移动，因此说『彼此相续移动』，即前后连接的移动，作为本质，这一释义正是指导车夫街道的名称的本体意义。『披肩』指街道上的支干路。僧人住处如同佛堂，此处可视为坚固而现实的居住地，所见即为真实存在。因为有肉眼者才能获得天眼之觉知。如经文曰：『肉眼生起则通向天眼之道』。如同具眼之人降临，僧侣即成拥有天眼者，看见与觉知。进入房舍，出离之时又如母亲与婴儿相会般结合，再次离散与结合的住处社群。正如教言：『母亲的住处、妻子的住处、家族的住处』。此乃注疏所引之义─进入家去即是从自身所生起的现象起始，离家则是因自身现象的发生而别离，故称之为住处社群。经文中又说：『你见家人生者，复不会见一统家』，意指家人虽见复散，此义旨在教授入家即现自体的现象，而出家则为自体的舍离。

Aparāparaṃ sañcaraṇakasattāti punappunaṃ saṃsāre paribbhamanakasattā. Abbhokāsaṭṭhāneti ajjhokāsadesabhūte. Majjheti nagarassa majjhabhūte siṅghāṭake. Tattha tatthāti tasmiṃ tasmiṃ bhavekadese. Nibbattasattāti uppajjamānakasattā. Iminā hi tasmiṃ tasmiṃ bhave jātasaṃvaddhe satte vadati, ‘‘aparāparaṃ sañcaraṇakasattā’’ti pana etena tathā aniyamitakālike sādhāraṇasatte. Evañhi tesaṃ yathākkamaṃ sañcaraṇakasannisinnakajanopamatā upapannā hotīti. Tīsu bhavesu nibbattasattānaṃ āvibhūtakāloti ettha pana vuttappakārānaṃ sabbesampi sattānaṃ aniyamato gahaṇaṃ veditabbaṃ.

“不定行轮回者”者，即反复于轮回中流转的存在。所谓“空所住”，即指当于空所之处生起者；“中间”，谓于城中部位。彼处、彼时者，指当在彼处、彼时各自世界。在生者，谓新生起之存在。依此，于各个世界中诞生之生命谓之“不断轮转之存在”，此等存在皆属无常、无定时相、一般众生。由此缘故，依其不定之性，类比于不断轮转附着于众生之恒常情态，故称“流转之类比”。关于生于三界之存在之显现时段，则须深察此处所说各类众生之无常无定性。

Nanu cāyaṃ dibbacakkhukathā, atha kasmā ‘‘tīsu bhavesū’’ti catuvokārabhavassāpi saṅgaho kato. Na hi so arūpadhammārammaṇoti anuyogaṃ pariharanto ‘‘idañcā’’tiādimāha. Tattha ‘‘idanti tīsu bhavesu nibbattasattānanti idaṃ vacana’’nti (dī. ni. ṭī. 1.247) ayamettha ācariyassa mati, evaṃ sati aṭṭhakathācariyehi aṭṭhakathāyameva yathāvutto anuyogo pariharitoti. Ayaṃ panettha amhākaṃ khanti – nanu cāyaṃ dibbacakkhukathā, atha kasmā ‘‘dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne’’tiādinā avisesato catuvokārabhavūpagassāpi saṅgaho kato. Na hi so arūpadhammārammaṇoti anuyogaṃ pariharanto ‘‘idañcā’’tiādimāha. Tattha idanti ‘‘satte passati cavamāne upapajjamāne’’tiādivacanaṃ. Evañhi sati aṭṭhakathācariyehi pāḷiyameva yathāvutto anuyogo pariharitoti. Yadaggena so pāḷiyaṃ pariharito, tadaggena aṭṭhakathāyampi tassā atthavaṇṇanābhāvato. Desanāsukhatthamevāti kevalaṃ desanāsukhatthaṃ eva avisesena vuttaṃ, na pana catuvokārabhavūpagānaṃ dibbacakkhussa āvibhāvasabbhāvato. ‘‘Ṭhapetvā arūpabhava’’nti vā ‘‘dvīsu bhavesū’’ti vā satte passati kāmāvacarabhavato, rūpāvacarabhavato ca cavamāneti vā kāmāvacarabhave, rūpāvacarabhave ca upapajjamāneti vā vuccamānā hi desanā yathārahaṃ bhedyabhedakādivibhāvanena sukhāsukhāvabodhā ca na hoti, avisesena pana evameva vuccamānā sukhāsukhāvabodhā ca. Desetuṃ, avabodhetuñca sukaratāpayojanañhi ‘‘desanāsukhattha’’nti vuttaṃ. Kasmāti āha ‘‘āruppe…pe… natthī’’ti, dibbacakkhugocarabhūtānaṃ rūpadhammānamabhāvatoti vuttaṃ hoti.

难道这不是天眼通之说吗？为何又以“四界中生”为集？非也，彼不论无色界境界之用，而言“此时”等词。此乃尊师注疏所持之义，故注疏者亦反复依《巴利》语正本依次诠释。我们对此亦宽容，难道这不是天眼通说吗？为何又以“天眼见分清净超越世间之有情”及生死之际而特殊集结“四界中生”？彼不论无色法之用，称“此时”，此即“于生离死间见者”等语句也。如此，注疏者依巴利语正本如实表达。因所述内容为巴利文原意，我注疏依此，但确未详尽义理。为传法之便，仅称“为传法方便”，非指四界生天眼通之全体显现。《注疏》云：“设立无色界”，即指诸天眼通之见所不及色法，故无此理。

Āsavakkhayañāṇakathāvaṇṇanā漏尽智之论释

§248

248.Idha vipassanāpādakaṃ catutthajjhānacittaṃ veditabbaṃ, na lokiyābhiññāsu viya abhiññāpādakaṃ. Vipassanāpādakanti ca vipassanāya padaṭṭhānabhūtaṃ, vipassanā ca nāmesā tividhā vipassakapuggalabhedena mahābodhisattānaṃ vipassanā, paccekabodhisattānaṃ vipassanā, sāvakānaṃ vipassanā cāti. Tattha mahābodhisattānaṃ, paccekabodhisattānañca vipassanā cintāmayañāṇasambandhikā sayambhuñāṇabhūtā, sāvakānaṃ pana sutamayañāṇasambandhikā paropadesasambhūtā. Sā ‘‘ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpajjhānānaṃ aññatarato vuṭṭhāyā’’tiādinā anekadhā, arūpamukhavasena catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānañca aññataramukhavasena anekadhā ca visuddhimagge (visuddhi. 2.664) nānānayato vibhāvitā, mahābodhisattānaṃ pana catuvīsatikoṭisatasahassamukhena pabhedagamanato nānānayaṃ sabbaññutaññāṇasannissayassa ariyamaggañāṇassa adhiṭṭhānabhūtaṃ pubbabhāgañāṇagabbhaṃ gaṇhāpentaṃ paripākaṃ gacchantaṃ paramagambhīraṃ saṇhasukhumataraṃ anaññasādhāraṇaṃ vipassanāñāṇaṃ hoti , yaṃ aṭṭhakathāsu ‘‘mahāvajirañāṇa’’nti vuccati, yassa ca pavattivibhāgena catuvīsatikoṭisatasahassappabhedassa pādakabhāvena samāpajjiyamānā catuvīsatikoṭisatasahassasaṅkhyā devasikaṃ satthu vaḷañjanasamāpattiyo vuccanti. Svāyaṃ buddhānaṃ vipassanācāro paramatthamañjusāyaṃ visuddhimaggavaṇṇanāyaṃ (visuddhi. ṭī. 1.144) uddesato ācariyena dassito, tato so atthikehi gahetabbo. Idha pana sāvakānaṃ vipassanāva adhippetā.

此处须知，第四禅之心应视为正观之发起者，非世间通之通达能力。所谓正观者，即以正见观照实相，此观三种菩萨类别之殊胜异同，乃大菩萨、独觉菩萨、声闻菩萨所具之正见。大菩萨与独觉菩萨之正观含有深思熟虑之智慧及自觉根本；声闻则依闻法起正念。曾云“当立无明与有明之间，现无色界与色界禅中之一”等多种讲述，且于四大元素之聚合分析中，诸法聚合分段皆有多方解说（详见《清净道论》），诸大菩萨能凭二十四亿遍面之智慧，深入差别通达诸法之真理，是名“大钻石智慧”，此智慧含任运本觉与证悟之义，即是注疏所称“胜者大智慧”，通过详尽之开示实成佛道。随师长讲义整理之义，声闻菩萨之正观亦在此。</br>

‘‘Āsavānaṃ khayañāṇāyā’’ti idaṃ kiriyāpayojanabhūte tadatthe sampadānavacanaṃ, tasmā asatipi payojanavācake payojanavaseneva attho veditabboti āha ‘‘khayañāṇanibbattanatthāyā’’ti. Evamīdisesu. Nibbānaṃ, arahattamaggo ca ukkaṭṭhaniddesena idha khayo nāma, tattha ñāṇaṃ khayañāṇaṃ, tassa nibbattanasaṅkhāto attho payojanaṃ, tadatthāyāti attho. Khepeti pāpadhamme samucchindatīti khayo, maggo. So pana pāpakkhayo āsavakkhayena vinā natthi, tasmā ‘‘khaye ñāṇa’’nti (dha. sa. suttantadukamātikā 148) ettha khayaggahaṇena āsavakkhayova vuttoti dasseti ‘‘āsavānaṃ khayo’’ti iminā. Anuppāde ñāṇanti āsavānamanuppādabhūte ariyaphale ñāṇaṃ. Khīyiṃsu āsavā etthāti khayo, phalaṃ. Samitapāpatāya samaṇo, samitapāpatā ca nippariyāyato arahattaphalenevāti āha ‘‘āsavānaṃ khayā samaṇo hotīti ettha phala’’nti. Khayāti ca khīṇattāti attho. Khīyanti āsavā etthāti khayo, nibbānaṃ. ‘‘Āsavakkhayā’’ti pana samāsavasena dvibhāvaṃ katvā vuttattā ‘‘āsavānaṃ khayo’’ti padassa atthuddhāre āsavakkhayapadaggahaṇaṃ.

“余烦恼灭智”，此为实践立志之表达，乃指灭除余留烦恼之智。故师示意不实者亦应知其用，称“灭智成就之法”。如是种种中，涅槃与阿拉汉道乃以破除为界，此里所称“灭”为智之消除，故用“断灭”以明义。所谓“断”，意指断除恶法，所谓道。然无断烦恼则无成道，故谓“灭智”，典制旨在断除余余烦恼。此中“无生智”指烦恼不生之圣果智。曾说“漏尽者乃出家人”，意指断尽烦恼获得圣果之果位者即是“出家人”，且有受持戒律成就阿拉汉之意。所谓“灭”者即“断除”，烦恼消灭则称涅槃。又以烦恼灭两面分类，故明“断智”为断除烦恼之义。

‘‘Paravajjānupassissā’’tiādigāthā dhammapade (dha. pa. 253). Tattha ujjhānasaññinoti garahasaññino. Arāti dūrā. ‘‘Arā siṅghāmi vārija’’ntiādīsu (saṃ. ni. 1.234; jā. 1.6.116) viya hi dūratthoyaṃ nipāto. ‘‘Ārā’’tipi pāṭho. Arāsaddo viya ārāsaddopi dūratthe eko nipātoti veditabbo. Tadeva hi padaṃ saddasatthe udāhaṭaṃ. Kāmañca dhammapadaṭṭhakathāyaṃ ‘‘arahattamaggasaṅkhātā ārā dūraṃ gatova hotī’’ti (dha. pa. aṭṭha. 2.253) vuttaṃ, tathāpi āsavavaḍḍhiyā saṅkhāre vaḍḍhento visaṅkhārato suvidūradūro, tasmā ‘‘ārā so āsavakkhayā’’ti ettha āsavakkhayapadaṃ visaṅkhārādhivacanampi sambhavatīti āha ‘‘nibbāna’’nti. Khayanaṃ khayo, āsavānaṃ khaṇanirodho. Sesaṃ tassa pariyāyavacanaṃ. Bhaṅgo āsavānaṃ khayoti vuttoti yojanā. Idha pana nibbānampi maggopi avinābhāvato. Na hi nibbānamanārabbha maggeneva āsavānaṃ khayo hotīti.

佛法语录中“将可放逸者观察于彼”等偈（《法句经》253），其中“忧虑观”即“恨意观”，谓远离烦恼之心。正如散论所云“阿拉苦行人若断愁苦”，此“阿拉”一词用以表示远离苦之近义。此句启示修行处，应远离烦恼而得清凉。又如《法句经》解说云：“阿拉汉之道称‘恨远摄’者”，以示随烦恼增长恶行增长，然恶行愈远，烦恼愈深，故曰“忧虑则由烦恼断除”。所以此处“涅槃”一词，实指烦恼断除之义，乃烦恼消尽之状态。涅槃即为烦恼断除，故亦名断尽。

Tanninnanti tasmiṃ āsavānaṃ khayañāṇe ninnaṃ. Sesaṃ tasseva vevacanaṃ. Pāḷiyaṃ idaṃ dukkhanti dukkhassa ariyasaccassa paricchinditvā, anavasesetvā ca tadā tassa bhikkhuno paccakkhato gahitabhāvadassananti dassetuṃ ‘‘ettaka’’ntiādi vuttaṃ. Tattha hi ettakaṃ dukkhanti tassa paricchijja gahitabhāvadassanaṃ. Na ito bhiyyoti anavasesetvā gahitabhāvadassanaṃ. Tenāha ‘‘sabbampi dukkhasacca’’ntiādi. Sarasalakkhaṇapaṭivedhavasena pajānanameva yathābhūtaṃ pajānanaṃ nāmāti dasseti ‘‘sarasalakkhaṇapaṭivedhenā’’ti iminā. Rasoti sabhāvo rasitabbo jānitabboti katvā, attano raso saraso, so eva lakkhaṇaṃ, tassa asammohato paṭivijjhanenāti attho. Asammohato paṭivijjhanañca nāma yathā tasmiṃ ñāṇe pavatte pacchā dukkhasaccassa sarūpādiparicchede sammoho na hoti, tathā tassa pavattiyeva. Tena vuttaṃ ‘‘yathābhūtaṃ pajānātī’’ti. ‘‘Nibbattika’’nti iminā ‘‘dukkhaṃ samudeti etasmāti dukkhasamudayo’’ti nibbacanaṃ dasseti. Tadubhayanti dukkhaṃ, dukkhasamudayo ca. Yaṃ ṭhānaṃ patvāti yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma. Ṭhānanti hi kāraṇaṃ vuccati tiṭṭhati ettha phalaṃ tadāyattatāyāti katvā. Tadubhayaṃ patvāti ca tadubhayavato puggalassa tadubhayassa patti viya vuttā. Puggalasseva hi ārammaṇakaraṇavasena nibbānappatti, na tadubhayassa. Apica patvāti pāpuṇanahetu, puggalassa ārammaṇakaraṇavasena samāpajjanatoti attho. Asamānakattuke viya hi samānakattukepi tvāpaccayassa hetvatthe pavatti saddasatthesu pākaṭā. Appavattīti appavattinimittaṃ ‘‘na pavattati tadubhayametenā’’ti katvā, appavattiṭṭhānaṃ vā ‘‘na pavattati tadubhayametthā’’ti katvā, anena ca ‘‘dukkhaṃ nirujjhati ettha, etenāti vā dukkhanirodho’’ti nibbacanaṃ dasseti, dukkhasamudayassa pana gahaṇaṃ taṃnibbattakassa nirujjhanato tassāpi nirujjhanadassanatthanti daṭṭhabbaṃ. Nibbānapadeyeva ta-saddo nivattatīti ayaṃ-saddo puna vutto. Sabbanāmikañhi padaṃ vuttassa vā liṅgassa gāhakaṃ, vuccamānassa vā. Tassāti dukkhanirodhassa. Sampāpakanti sacchikaraṇavasena sammadeva pāpakaṃ, etena ca ‘‘dukkhanirodhaṃ gamayati, gacchati vā etāyāti dukkhanirodhagāminī, sāyeva paṭipadā dukkhanirodhagāminipaṭipadā’’ti nibbacanaṃ dasseti.

此下引论“余烦恼灭智”及其后续辩说。巴利文“苦”者，为圣谛第苦谛之实相断片，虽一而显诸，如说“苦行尽是苦”等。苦味应体验、了解，随己本质而闻，彼此对照，令无迷惑。无迷惑乃智觉，故称“真实了知”。后文“生起”者，指苦之出现即苦集，整句所指苦与集相同。下文“处”即缘起之因缘，因缘有所依，故谓“处”，喻其所立。此二者乃依缘而生，所谓“依存而生”。文中先后言“故二俱生”，以说明生灭法之连锁，苦与苦集相依为因果共盛。因缘成立，苦集遂起，此为修道基础之立论。后论述了“苦已灭时涅槃景象”，意在说涅槃与修道果位永存稳定不同，以因缘生灭观破断执见。此语多次提及，因其为佛法认识框架之核心，表真实智趣所在也。

Kilesavasenāti āsavasaṅkhātakilesavasena. Tadeva āsavapariyāyena dassento puna āha, tasmā na ettha punaruttidosoti adhippāyo. Pariyāyadesanābhāvo nāma hi āveṇiko buddhadhammoti heṭṭhā vuttovāyamattho. Nanu ca āsavānaṃ dukkhasaccapariyāyova atthi, na sesasaccapariyāyo, atha kasmā sarūpato dassitasaccāniyeva kilesavasena pariyāyato puna dassento evamāhāti vuttanti? Saccaṃ, taṃsambandhattā pana sesasaccānaṃ taṃsamudayādipariyāyopi labbhatīti katvā evaṃ vuttanti veditabbaṃ. Dukkhasaccapariyāyabhūtaāsavasambandhāni hi āsavasamudayādīnīti, saccāni dassentotipi yojetabbaṃ. ‘‘Āsavānaṃ khayañāṇāyā’’ti āraddhattā cettha āsavānameva gahaṇaṃ, na sesakilesānaṃ tathā anāraddhattāti daṭṭhabbaṃ. Tathā hi ‘‘kāmāsavāpi cittaṃ vimuccatī’’tiādinā (dī. ni. 1.248; ma. ni. 1.433; 3.19) āsavavimuttasīseneva sabbakilesavimutti vuttā. ‘‘Idaṃ dukkhanti yathābhūtaṃ pajānātī’’tiādinā missakamaggova idha kathito lokiyavipassanāya lokuttaramaggassa missakattāti vuttaṃ ‘‘saha vipassanāya koṭippattaṃ maggaṃ kathesī’’ti. ‘‘Jānato passato’’ti iminā tayopi pariññāsacchikiriyābhāvanābhisamayā vuttā catusaccapajānanāya eva catukiccasiddhito, pahānābhisamayo pana pārisesato ‘‘vimuccatī’’ti iminā vuttoti āha ‘‘maggakkhaṇaṃ dassetī’’ti. Cattāri hi kiccāni catusaccapajānanāya eva siddhāni. Yathāha ‘‘taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādī’’tiādi (saṃ. ni. 5.1081; mahāva. 15; paṭi. ma. 2.29). Ayaṃ aṭṭhakathāmuttako nayo – jānato passatoti ca hetuniddeso, ‘‘jānanahetu passanahetu kāmāsavāpi cittaṃ vimuccatī’’tiādinā yojanā. Kāmañcettha jānanapassanakiriyānaṃ, vimuccanakiriyāya ca samānakālatā, tathāpi dhammānaṃ samānakālikānampi paccayapaccayuppannatā sahajātādikoṭiyā labbhatīti, hetugabbhavisesanatādassanametantipi vadanti.

“烦恼引起的”是指由“烦恼所聚合成的烦恼”。注释中以“烦恼的转变”为依归，再次阐明说，因此这里不应再称为“重复说法”，这是基于对“缺少转变说明”的佛法本体的理解。但确实烦恼与苦谛的转变有关，而不是与余谛的转变有关，那为何像这类只是单纯呈现该谛性质的真理，却又称为烦恼的转变，因而有这样的说法存在呢？确实，因烦恼相关性而获得诸余真理生起等转变之理，当作已达见知加以说明。确切地说，这就是烦恼产生的缘起。对于“为了断灭烦恼的知识”，这里针对烦恼本身而发起，断除并非余烦恼故，应当观见。如经文中所言“即使欲烦恼也能使心解脱”等，表明从烦恼断除，即是诸烦恼之解脱。用“这就是苦如实知”的说法，类似错误的道路论述，比喻为通达世俗观照之道，非出世间解脱之道。 “连同正见，同样成立”意指经过彻底启悟，唯有对四圣谛得以确知、完成四圣谛的四种任务，舍弃时即得解脱，此时称为“道现时示现”。四种任务即四圣谛的开显任务。如经文所说：“比库们，‘这个苦是真实的圣谛’，先前未曾由他修行的法门产生慧眼”，即说明本注疏的主旨和逻辑，是通过“得知”“见知”的因果法则，即“由认知因由见知因”，譬如欲烦恼也能令心解脱等，用以联系说明。此处“欲”是指认知见知的修行过程，与解脱过程同时具足，但法的因缘交互关系，是通过法的同期性及本相的无疑义而得以建立。这亦是因果发生的特殊展示。

Bhavāsavaggahaṇena cettha bhavarāgassa viya bhavadiṭṭhiyāpi samavarodhoti diṭṭhāsavassāpi saṅgaho daṭṭhabbo, adhunā pana ‘‘diṭṭhāsavāpi cittaṃ vimuccatī’’ti katthaci pāṭho dissati, so na porāṇo, pacchā pamādalikhitoti veditabbo. Bhayabheravasuttasaṃvaṇṇanādīsu (ma. ni. aṭṭha. 1.54) anekāsupi tatheva saṃvaṇṇitattā. Ettha ca kiñcāpi pāḷiyaṃ saccapaṭivedho aniyamitapuggalassa aniyamitakālavasena vutto, tathāpi abhisamayakāle tassa paccuppannataṃ upādāya ‘‘evaṃ jānato evaṃ passato’’ti vattamānakālaniddeso kato, so ca kāmaṃ kassaci maggakkhaṇato paraṃ yāvajjatanā atītakāliko eva, sabbapaṭhamaṃ panassa atītakālikattaṃ phalakkhaṇena veditabbanti āha ‘‘vimuttasminti iminā phalakkhaṇa’’nti. Paccavekkhaṇañāṇanti phalapaccavekkhaṇañāṇaṃ tathā ceva vuttattā. Taggahaṇena pana tadavinābhāvato sesāni niravasesāni gahetabbāni, ekadesāni vā aparipuṇṇāyapi paccavekkhaṇāya sambhavato. ‘‘Khīṇā jātī’’tiādīhi padehi ‘‘nāparaṃ itthattāyā’’ti padapariyosānehi. Tassāti paccavekkhaṇañāṇassa. Bhūminti pavattiṭṭhānaṃ. Nanu ca ‘‘vimuttasmiṃ vimutta’’nti vuttaṃ phalameva tassa ārammaṇasaṅkhātā bhūmi, atha kathaṃ ‘‘khīṇā jātī’’tiādīhi tassa bhūmidassananti codanaṃ sodhetuṃ ‘‘tena hī’’tiādi vuttaṃ. Yasmā pana pahīnakilesapaccavekkhaṇena vijjamānassāpi kammassa āyatiṃ appaṭisandhikabhāvato ‘‘khīṇā jātī’’ti pajānāti, yasmā ca maggapaccavekkhaṇādīhi ‘‘vusitaṃ brahmacariya’’ntiādīni pajānāti, tasmā ‘‘khīṇā jātī’’tiādīhi tassa bhūmidassananti vuttaṃ hoti. ‘‘Tena ñāṇenā’’ti hi yathārutato, avinābhāvato ca gahitena pañcavidhena paccavekkhaṇañāṇenāti attho.

关于“生死烦恼”（bhavāsava）这里比喻为对生死的爱欲，同样阻止对生死见解，故应当观察对生死烦恼的聚集。现在有地方记载“即使是对见烦恼也使心解脱”的说法出现，该说法并非古老，事后为弥补疏漏而加写。在不同的经文及注释中，多次有类似的记载。其中一些巴利语的真实语义难以捉摸，属于不稳定个体、时间不均恒失说，此过程中作了“如是知，如是见知”的时间说明，此观察时间称作“既了解既见知”，也视为过往时间，由此观察称为“解脱迹象”。这里称为“观察知识”（paccavekkhaṇañāṇa），又称为“果报观察知识”。如果缺少正确把握，则剩余真理未被除尽，应由他处补充，某处仍不完善，因观察问题出现。出现的用语如“生已灭”则对应观察知识。关于“解脱内的解脱”，这里只是解脱的“果实所在”，称为“地”，又怎么能用“生已灭”等词为地的显现的指称呢？这里，为了证实，“以此之故”等启发性言辞出现。因为即使烦恼断尽，业力因缘尚存，故“生已灭”可为业至尽无续故证知；又因修道的观察证知诸如“已修净行”等，故“生已灭”等词为证知其地。 “由此智慧”即是根据五种观察知识充分涵义。

‘‘Khīṇā jātī’’ti ettha sotujanānaṃ suviññāpanatthaṃ parammukhā viya codanaṃ samuṭṭhāpeti ‘‘katamā panā’’tiādinā. Yena panādhippāyena codanā katā, tadadhippāyaṃ pakāsetvā parihāraṃ vattukāmo ‘‘na tāvassā’’tiādimāha. ‘‘Na tāva…pe… vijjamānattā’’ti vakkhamānameva hi atthaṃ manasi katvā ayaṃ codanā samuṭṭhāpitā, tattha na tāvassa atītājāti khīṇāti assa bhikkhuno atītā jāti, na tāva maggabhāvanāya khīṇā. Tattha kāraṇamāha ‘‘pubbeva khīṇattā’’ti, maggabhāvanāya purimatarameva nirujjhanavasena khīṇattāti adhippāyo. Na anāgatā assa jāti khīṇā maggabhāvanāyāti yojanā. Tattha kāraṇamāha ‘‘anāgate vāyāmābhāvato’’ti, idañca anāgatabhāvasāmaññameva gahetvā lesena codanādhippāyavibhāvanatthaṃ vadati, na anāgatavisesaṃ anāgate maggabhāvanāya khepanapayogābhāvatoti attho. Vijjamāneyeva hi payogo sambhavati, na avijjamāneti vuttaṃ hoti. Anāgataviseso panettha adhippeto, tassa ca khepane vāyāmopi labbhateva. Tenāha ‘‘yā pana maggassā’’tiādi. Anāgatavisesoti ca abhāvite magge uppajjanāraho anantarajātibhedo vuccati. Na paccuppannā assa jāti khīṇā maggabhāvanāyāti yojanā. Tattha kāraṇamāha ‘‘vijjamānattā’’ti, ekabhavapariyāpannatāya vijjamānattāti attho. Tattha tattha bhave paṭhamābhinibbattilakkhaṇā hi jāti. ‘‘Yā panā’’tiādinā pana maggabhāvanāya kilesahetuvināsanamukhena anāgatajātiyā eva khīṇabhāvo pakāsitoti daṭṭhabbaṃ. Ekacatupañcavokārabhavesūti bhavattayaggahaṇaṃ vuttanayena anavasesato jātiyā khīṇabhāvadassanatthaṃ, pubbapadadvayepettha uttarapadalopo. Ekacatupañcakkhandhappabhedāti etthāpi eseva nayo. ‘‘Taṃ so’’tiādi ‘‘kathañca naṃ pajānātī’’ti codanāya sodhanāvacanaṃ. Tattha tanti yathāvuttaṃ jātiṃ. Soti khīṇāsavo bhikkhu. Paccavekkhitvāti pajānanāya pubbabhāge pahīnakilesapaccavekkhaṇadassanaṃ. Evañca katvā paccavekkhaṇaparamparāya tathā pajānanā siddhāti daṭṭhabbaṃ. Paccavekkhaṇantaravibhāvanatthameva hi ‘‘jānanto pajānātī’’ti vattamānavacanadvayaṃ vuttaṃ, jānanto hutvā, jānanahetu vā pajānāti nāmāti attho.

“生已灭”这里是用来善巧劝勉“听众”，宛如面对群众的提醒，意在激励他们。以何种方式劝勉呢？劝勉完毕后要加说明以回应，故有人说“还未如此”。 “还未如此... 解脱”这句话意指该比库尚未达至过往生已灭，即尚无过去生灭的解脱，不是指对道的修习已达解脱。原因说“过去的灭尽”，意是此道的生灭尚未消止，是说尚未达到完全的结束。此处并非未来生灭消失，而是过去的生灭仍未消灭。既然过去之生灭尚未完全消除，缘此说“未来的努力没有”，并非指远未来特定解脱所断，乃以泛指方式，表明施加的劝勉不含未来之努力断灭。正因现时修持成就，未来的消灭才被断定。因此以“这条道”诸生灭的尽灭标志阐明，此生已灭的状态显明为通过觉知所达道的生灭消除。论及五种生死烦恼的解除，因本注疏追求其无余灭灭之境，故用“生已灭”等语句比喻阐述生灭的断除。对于“那位”及“为何不知”等疑问，以此为检校之言。这里“是的，他”指已断烦恼之比库。 “观察”即指知晓前段断除烦恼的观察知识。如此，通过观察的连续，最终得以了知。对于“得知、了知”，说法表示“由知而知”的层层深入。

Brahmacariyavāso nāma ukkaṭṭhaniddesato maggabrahmacariyassa nibbattanamevāti āha ‘‘parivuttha’’nti, samantato niravasesena vasitaṃ pariciṇṇanti attho. Kasmā panidaṃ so atītakālavasena pajānātīti anuyogenāha ‘‘puthujjanakalyāṇakena hi saddhi’’ntiādi. Puthujjanakalyāṇakopi hi heṭṭhā vuttalakkhaṇo sotāpattiphalasacchikiriyāya paṭipanno nāma dakkhiṇavibhaṅgasuttādīsu (ma. ni. 3.379) tathā eva vuttattā. Vasanti nāmāti vasantā eva nāma honti, na vutthavāsā. Tasmāti vutthavāsattā. Nanu ca ‘‘so ‘idaṃ dukkha’’nti yathābhūtaṃ pajānātī’’tiādinā pāḷiyaṃ sammādiṭṭhiyeva vuttā, na sammāsaṅkappādayo, atha kasmā ‘‘catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanāvasena soḷasavidhaṃ kiccaṃ niṭṭhāpita’’nti aṭṭhaṅgikassa maggassa sādhāraṇato vuttanti? Sammāsaṅkappādīnampi catukiccasādhanavasena pavattito. Sammādiṭṭhiyā hi catūsu saccesu pariññādikiccasādhanavasena pavattamānāya sammāsaṅkappādīnampi sesānaṃ dukkhasacce pariññābhisamayānuguṇāva pavatti, itarasaccesu ca nesaṃ pahānābhisamayādivasena pavatti pākaṭā evāti. Dukkhanirodhamaggesu yathākkamaṃ pariññāsacchikiriyābhāvanāpi yāvadeva samudayapahānatthāti katvā tadattheyeva tāsaṃ pakkhipanena ‘‘kataṃ karaṇīya’’nti padassa adhippāyaṃ vibhāvetuṃ ‘‘tenā’’tiādi vuttaṃ. ‘‘Dukkhamūlaṃ samucchinna’’nti imināpi tadeva pakārantarena vibhāveti.

关于修持出离生活，即“婆罗门的清净修行”数来，强调断灭之道的止息，称为“已离开”的训诂，意指从四方不遗漏地坚住行持。为什么知道此法通过过去时知晓？因为旁证非圣者与善知识的教导，皆称如下：旁证者善知识亦在南闻法中说，此“出离”乃禅定果实等现证的显出。证实它们都是时中所住，不是兴起后弃置。故说“常住已住”而非昙花一现。然而，此经文中“他如实知苦”指的是正见的范畴，不涉及正思维成就，因何说“已完成四圣谛四道法”（八正道）？实则正思惟亦从正见生起，乃四圣谛的附属构成。正见者通过正确了解四谛，而修成四种明认识别之事，在此基础上，断除余烦恼的证得得以自显。在苦集灭道的过程中，四谛完整显露，用“如何作业”一词揭示了具体行持方式，“由此”“因而”等言表达方式进行了宣传。 “苦根尽断”也通过此类注释得以闡明。

Kasmā panettha ‘‘kataṃ karaṇīya’’nti atītaniddeso katoti āha ‘‘puthujjanakalyāṇakādayo’’tiādi. Ime pakārā itthaṃ, tabbhāvo itthattanti dasseti ‘‘itthabhāvāyā’’ti iminā, āya-saddo ca sampadānatthe, tadatthāyāti attho. Te pana pakārā ariyamaggabyāpārabhūtā pariññādayo idhādhippetāti vuttaṃ ‘‘evaṃ soḷasakiccabhāvāyā’’ti. Te hi maggaṃ paccavekkhato maggānubhāvena pākaṭā hutvā upaṭṭhahanti magge paccavekkhite taṃkiccapaccavekkhaṇāyapi sukhena siddhito. Evaṃ sādhāraṇato catūsu maggesu paccekaṃ catukiccavasena soḷasakiccabhāvaṃ pakāsetvā tesupi kiccesu pahānameva padhānaṃ tadatthattā itaresaṃ pariññādīnanti tadeva visesato pakāsetuṃ ‘‘kilesakkhayabhāvāya vā’’ti āha.

第四点问及为何于“如何做”称为过去时，注释说，因“凡夫、善知识”等语意相称，显示这是对“过去状态”的强调，称为“如此状态”。诸“过去状态”是圣谛智慧缘悟的条件，故此处称为“如此状态”。这些方式皆为圣道行为中生起慧知者的业现及智慧显现，是“此处所指”的教学法。当在观察道的成就时，这些条件显明地、显著地存在。由此可见，四圣谛各连接不同的四个任务共成十六种义务，以阐明与断除烦恼相关的特殊显示。它们在依理显现是渐次递进的完成，故特别强调烦恼断灭的境界以区别其他。

Apica purimanayena paccavekkhaṇaparamparāya paccavekkhaṇavidhiṃ dassetvā idāni padhānattā pahīnakilesapaccavekkhaṇavidhimeva dassetuṃ evaṃ vuttantipi daṭṭhabbaṃ. Dutiyavikappe ayaṃ pakāro itthaṃ, tabbhāvo itthattaṃ, āyasaddo cettha sampadānavacanassa kāriyabhūto nissakkattheti dasseti ‘‘itthabhāvato’’ti iminā. ‘‘Imasmā evaṃ pakārā’’ti pana vadanto pakāro nāma pakāravantato atthato bhedo natthi. Yadi hi so bhedo assa, tasseva so pakāro na siyā, tasmā itthaṃ-saddo pakāravantavācako, atthato pana abhedepi sati avayavāvayavitādinā bhedaparikappanāvasena siyā kiñci bhedamatthaṃ, tasmā itthattasaddo pakāravācakoti dasseti. Ayamidha ṭīkāyaṃ, (dī. ni. ṭī. 1.248) majjhimāgamaṭīkāvinayaṭīkādīsu (sārattha. ṭī. 1.14) ca āgatanayo.

此外，还指出，根据前面说的观察法之演变，现以重点阐释已除烦恼观察法。在第二轮的论述中，此处方式呈现其条理及意义，此音译“如此状态”，亦即由辞义获得意义。 "如此状态"一词指明“无需区分‘方式’（pakāra）与‘具备方式的人’（pakāravanta）”，因为若有区别，彼此方式即不能称为方式，故这里只以有无分合状态差异为基础，称为“方式言”。以上为注疏出自中部阿含等经、律传统注释的综汇。

Saddavidū pana pavattinimittānusārena evamicchanti – ayaṃ pakāro assāti itthaṃ, pakāravanto. Vicitrā hi taddhitavutti. Tassa bhāvo itthattaṃ, pakāro, imamatthaṃ dassento ‘‘itthabhāvato imasmā evaṃ pakārā’’ti āhāti. Paṭhamavikappepi yathārahaṃ esa nayo. Idāni vattamānakhandhasantānāti sarūpakathanaṃ. Aparanti anāgataṃ. ‘‘Ime pana pañcakkhandhā pariññātā tiṭṭhantī’’ti idāni pāṭho, ‘‘ime pana carimakattabhāvasaṅkhātā pañcakkhandhā pariññātā tiṭṭhantī’’ti pana majjhimāgamavinayaṭīkādīsu, (sārattha. ṭī. 1.14) idha ca ṭīkāyaṃ (dī. ni. ṭī. 1.248) ulliṅgitapāṭho. Tattha carimakattabhāvasaṅkhātāti ekasantatipariyāpannabhāvena pacchimakattabhāvakathitā. Pariññātāti maggena paricchijja ñātā. Tiṭṭhantīti appatiṭṭhā anokāsā tiṭṭhanti. Etena hi tesaṃ khandhānaṃ apariññāmūlābhāvena apatiṭṭhābhāvaṃ dasseti. Apariññāmūlikā hi patiṭṭhā, tadabhāvato pana appatiṭṭhābhāvo. Yathāha ‘‘kabaḷīkāre ce bhikkhave āhāre atthi rāgo, atthi nandī, atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷha’’ntiādi (saṃ. ni. 2.64; kathā. 296; mahāni. 7). Tadupamaṃ vibhāveti ‘‘chinnamūlakā rukkhā viyā’’ti iminā, yathā chinnamūlakā rukkhā mūlābhāvato appatiṭṭhā anokāsā tiṭṭhanti, evametepi apariññāmūlābhāvatoti. Ayamettha opammasaṃsandanā. Carimakacittanirodhenāti parinibbānacittanirodhena. Anupādānoti anindhano. Apaṇṇattikabhāvanti yesu khandhesu vijjamānesu tathā tathā parikappanāsiddhā paññatti, tadabhāvato tassāpi dharamānakapaññattiyā abhāvena apaññattikabhāvaṃ gamissanti. Paṇṇatti paññattīti hi atthato ekaṃ yathā ‘‘paññāsa paṇṇāsā’’ti. Paññāsa paṇṇādesoti hi akkharacintakā vadanti.

关于正见者所生之谬见，依其缘起之因，有此说法——此为‘相’之用，诸‘相’者。此是变异之生习，谓其状态本质为‘相’，显述此义谓“今此教法中，此种相状如是”。初次流转则值此规矩。现今正行中所说之五蕴相续，是现形之说。未来则是未至。此时文中作“这些五蕴是已被知晓并持立”之读解，亦如中部教律注中作“这些五蕴为终极实存之五蕴，已被知晓并持立”。此为义理所在。所谓终极实存者，乃指一切连续不断的状态所表现之本质。‘知晓’者，谓依八正道而得知了解。‘持立’者，谓非倒退非常，不离现起。如是者，五蕴缺乏根本知晓，则表现持立缺乏。缺根之者非持立，则即非倒退。譬如“比库若于食中有贪、爱、渴，那么因其持立，认识则增殖”云云(《相应部》、《释经》等)。以此比喻，言“断根之树木倒折”，断根之树因根无而非持立，故显不稳定。此乃比喻所图。所谓终极心灭，谓涅槃心灭。‘无所住’者，谓无所依赖。所谓无确定性，谓在现蕴中不断变化而无法定。故常现有无既定概念，因而会生不存在既定。概念即依定义。定义者，可如“五十即五十”语。五十五十意谓字数思维之所表。

§249

249. Yebhuyyena saṃkhipati saṅkucito bhavatīti saṅkhepo, pabbatamatthakaṃ. Tañhi pabbatapādato anukkamena bahulaṃ saṃkhittaṃ saṅkucitaṃ hoti. Tenāha ‘‘pabbatamatthake’’ti, pabbatasikhareti attho. Ayaṃ aṭṭhakathāmuttako nayo – saṅkhipīyati pabbatabhāvena gaṇīyatīti saṅkhepo, pabbatapariyāpanno padeso, tasmiṃ pabbatapariyāpanne padeseti atthoti. Anāviloti akālusiyo, sā cassa anāvilatā kaddamābhāvena hotīti āha ‘‘nikkaddamo’’ti. Sapati apadāpi samānā gacchatīti sippi, khuddakā sippi sippiyo kā-kārassa ya-kāraṃ katvā, yo ‘‘muttiko’’tipi vuccati. Savati pasavatīti sambuko, yaṃ ‘‘jalasutti, saṅkhalikā’’ti ca voharanti. Samāhāre yebhuyyato napuṃsakapayogoti vuttaṃ ‘‘sippiyasambuka’’nti. Evamīdisesu. Sakkharāti muṭṭhippamāṇā pāsāṇā. Kathalānīti kapālakhaṇḍāni. Samūhavācakassa ghaṭāsaddassa itthi liṅgassāpi dissanato ‘‘gumba’’nti padassatthaṃ dasseti ‘‘ghaṭā’’ti iminā.

249. “汇集简约之谓缩小”乃缩约之意。此如山体底部逐渐汇聚成一体，其部分多而简约实缩，故曰“于山下成缩小”。“山之顶”即山峰之义。此等为注释家之新理，即以山体比喻汇聚团结，如山形绕成之地块，因此称为“山体绕合之地”，意是山体外围环绕之地。所谓不扰乱者，即无秽污，因其无扰动之故而曰“非扰乱”，意为无波动无妨碍。工匠业匠向同建筑现场行进，即工匠。制作“小工艺品”者，即小匠，能做各类音响之工艺者称“制造匠”。“松开捕获”者，比喻类型如“蟾蜍”，亦名“水蛇”。盖此为音响与形状结合之工艺品。诸如此类。所谓“盐”，意为可把持之石。所谓“瓜”即瓜类片状。“聚集符号制造之器皿”，谓罐器声音，因含女性阴性之音便称“罐”。“坞堡”，此词意在体现罐音，“坞”乃罐音之象征之意。

Kāmañca ‘‘sippiyasambukampi sakkharakathalampi macchagumbampi tiṭṭhantampi carantampī’’ti ettha sakkharakathalaṃ tiṭṭhatiyeva, sippiyasambukamacchagumbāni carantipi tiṭṭhantipi, tathāpi sahacaraṇanayena sabbāneva caranti viya evaṃ vuttanti atthaṃ dassento ‘‘tiṭṭhantampi carantampīti etthā’’tiādimāha. Tattha hi ‘‘sakkharakathalaṃ tiṭṭhatiyevā’’tiādinā yathāsambhavamatthaṃ dasseti, ‘‘yathā panā’’tiādinā pana sahacaraṇanayaṃ. Pana-saddo arucisaṃsūcane, tathāpīti attho. Antarantarāti bahūnaṃ gāvīnamantarantarā ṭhitāsu gāvīsu vijjamānāsupi. Gāvoti gāviyo. Itarāpīti ṭhitāpi nisinnāpi. Carantīti vuccanti sahacaraṇanayena. Tiṭṭhantamevātiādīsu ayamadhippāyo – sippiyasambukamacchagumbānaṃ caraṇakiriyāyapi yogato ṭhānakiriyāya anekantattā ekantato tiṭṭhantameva na kadācipi carantaṃ sakkharakathalaṃ upādāya sippiyasambukampi macchagumbampi tiṭṭhantanti vuttaṃ, na tu tesaṃ ṭhānakiriyamupādāya. Tesaṃ pana caraṇakiriyamupādāya ‘‘carantampī’’ti pi-saddalopo hettha daṭṭhabbo. Itarampi dvayanti sippiyasambukamacchagumbaṃ padavasena evaṃ vuttaṃ. Itarañca dvayanti sippiyasambukamacchagumbameva. Carantanti vuttanti etthāpi tesaṃ ṭhānakiriyamupādāya ‘‘tiṭṭhantampī’’ti pi-saddalopo, evamettha aṭṭhakathācariyehi sahacaraṇanayo dassito, ācariyadhammapālattherena pana yathālābhanayopi. Tathā hi vuttaṃ ‘‘kiṃ vā imāya sahacariyāya, yathālābhaggahaṇaṃ panettha daṭṭhabbaṃ. Sakkharakathalassa hi vasena tiṭṭhantanti, sippisambukassa macchagumbassa ca vasena tiṭṭhantampi carantampīti evaṃ yojanā kātabbā’’ti (dī. ni. ṭī. 1.249). Alabbhamānassāpi atthassa sahayogīvasena desanāmattaṃ pati sahacaraṇanayo, sādhāraṇato desitassāpi atthassa sambhavavasena vivecanaṃ pati yathālābhanayoti ubhayathāpi yujjati.

谓“蟾蜍也好、盐瓜也罢、鱼坞堡也罢，皆为静止及行走之物”。这里指盐瓜乃为静止物，而蟾蜍与鱼坞堡则行走与静止均有，如此比喻，旨在说明“行走与静止”之含义由此而显。次则谓盐瓜主要是静止，而蟾蜍鱼坞堡虽可行走亦可静止，诸物同路者，则谓如行于同行之中，彼此之间相似而行。所说“行走与静止”之义，在于彼物行走与静止之区分。盐瓜蟾蜍与鱼坞堡在动作上各有正异。是故盐瓜蟾蜍鱼坞堡辈在动作上分为静止与行走，而非单纯固定。动作为复合性的事物，此即注释家所示之“同行法”，乃阿阇黎法巴拉长老所发之见解。此处以“同行法”示例之，谓所谓“以同行法应对此事方可了知。盐瓜常处静止，蟾蜍与鱼坞堡亦处于静止及行走所切合之处，此谓理应合乎道理”。即言彼诸物以同行法最终可分别阐明其静止与行动，乃理之常情。故又言“应如是解说”。此外另以“同一之行为状”为二者区别之要义。盐瓜概念暗示不宜，而鱼坞堡、蟾蜍则无此嫌。所谓“地下一时有众多牛之中行走牛”，此中牛言众多牛，远者近者、坐者立者皆属。谓“牛”为牛辈，“其余”即近处或远处。而谓“同行法”则以同行者间之行为区分静与动。这里所谓“行走”即以同行法为准。所谓“静止仅此”，意指蟾蜍鱼坞堡之行走或立止有无皆多面而单就立止而论，则无行走之状，此谓关涉动作之细节。相对立止之动作亦指“行走”。此皆非由立地而起，仅由动作行为而定。以彼动作可判别谓“行走”或“静止”者，谓此乃蕴注释家之理。所谓“有限者”分为二物，此为边界之区别。所谓“二者”，谓于蟾蜍鱼坞堡分别称，二者皆同一名。所谓“行走”，皆云因立地动作由此具有挂牌。“行走亦有”，意谓具立地动作之见解。此皆由阿阇黎注释表明，由阿阇黎法巴拉长老依当得法解说明确。故其言“为此同行法可见，因盐瓜常处静止，蟾蜍及鱼坞堡常处静止并行动”，此为合理之综合解释。即便无助者不多，讲解渐进以判理义。

Evampettha vadanti – aṭṭhakathāyaṃ ‘‘sakkharakathalaṃ tiṭṭhatiyeva, itarāni carantipi tiṭṭhantipī’’ti iminā yathālābhanayo dassito yathāsambhavaṃ atthassa vivecitattā, ‘‘yathā panā’’tiādinā pana sahacaraṇanayo alabbhamānassāpi atthassa sahayogīvasena desanāmattassa vibhāvitattāti , tadetampi anupavajjameva atthassa yuttattā, aṭṭhakathāyañca tathā dassanassāpi sambhavatoti daṭṭhabbaṃ. ‘‘Tatthā’’tiādi upamāsaṃsandanaṃ. Tīreti udakarahadassa tīre. Udakarahado ca nāma katthaci samuddopi vuccati ‘‘rahadopi tattha gambhīro, samuddo saritodako’’tiādīsu (dī. ni. 3.278). Katthaci jalāsayopi ‘‘rahadopi tattha dharaṇī nāma, yato meghā pavassanti, vassā yato patāyantī’’tiādīsu, (dī. ni. 3.281) idhāpi jalāsayoyeva. So hi udakavasena raho cakkhurahādikaṃ dadātīti udakarahado o-kārassa a-kāraṃ katvā. Saddavidū pana ‘‘udakaṃ haratīti udakarahado niruttinayenā’’ti vadanti.

如此说者，此注释中“盐瓜确实静止，其他虽行走亦静止”以此示行亦静之理，意透明之。如“近水岸边”、水岸的意思——所谓水岸者，有时谓之海、河，“岸深，海水、河水又深”诸说。在此亦泛指水边或岸边。有时谓岸为地面，云“雨水天云聚处、雨季所临之地”。此处如水边一般。水即水波，岸则为“rahad”字谐声中“o”音省略，则称水岸。正因水为水质，水波赐予其视觉功能，岸名即如此。对此具五音之音次理，“持三音”者，即水波中“rahad”音中“o”音舍弃为岸。各家释文言，“说水承载”为水岸字义也。

‘‘Ettāvatā’’tiādinā catutthajjhānāntaraṃ dassitavipassanāñāṇato paṭṭhāya yathāvuttatthassa sampiṇḍanaṃ. Tattha ettāvatāti ‘‘puna caparaṃ mahārāja bhikkhu evaṃ samāhite citte…pe… ñāṇadassanāya cittaṃ abhinīharatī’’tiādinā ettakena, etaparimāṇavantena vā vacanakkamena. Vipassanāñāṇanti ñāṇadassananāmena dassitaṃ vipassanāñāṇaṃ, tassa ca visuṃ gaṇanadassanena heṭṭhā catutthajjhānānantaraṃ vattabbatākāraṇesu tīsu nayesu tatiyanayasseva yuttatarabhāvopi dīpitoti daṭṭhabbaṃ. Manomayañāṇassa iddhividhasamavarodhitabhāve visuddhimagge (visuddhi. 2.379 ādayo) vuttepi idha pāḷiyaṃ visuṃ desitattā visuṃ eva gahaṇaṃ, tathā desanā ca pāṭiyekkasandiṭṭhikasāmaññaphalatthāti daṭṭhabbaṃ. Anāgataṃsañāṇayathākammūpagañāṇadvayassa pāḷiyaṃ anāgatattā ‘‘dibbacakkhuvasena nipphanna’’nti vuttaṃ, tabbasena nipphannattā taggahaṇeneva gahitaṃ taṃ ñāṇadvayanti vuttaṃ hoti. Dibbacakkhussa hi anāgataṃsañāṇaṃ, yathākammūpagañāṇañcāti dvepi ñāṇāni paribhaṇḍāni hontīti. Dibbacakkhuñāṇanti cutūpapātañāṇanāmena dassitaṃ dibbacakkhuñāṇaṃ.

以‘此至’诸词，说明四禅间之见解，依般若智慧所显，谓第四禅之后，由于洞察智慧所建立之相应紧密连接。此处‘此至’即规模大小和言辞篇幅方面。所谓观智，谓为显现之慧，以净明智慧而说。于清净道中（《清净道论》）有所述及，释明此处巴利文为“清净”之意，其陈述简明而且确切，道理与《巴利文义解》相合。未至知（未来知）相关双智慧，谓先行智慧与后行智慧，相互依存形成。未至者因似为超越之识，从理上讲以未至见识划分。天眼之智慧即未来之智慧，此智慧据今既为二识之盛大部分。天眼识名为‘切断落下智’。

Sabbesaṃ pana dasannaṃ ñāṇānaṃ ārammaṇavibhāgassa visuddhimagge anāgatattā tatthānāgatañāṇānaṃ ārammaṇavibhāgaṃ dassetuṃ ‘‘tesa’’ntiādi vuttaṃ. Tesanti dasannaṃ ñāṇānaṃ. Tatthāti tasmiṃ ārammaṇavibhāge, tesu vā dasasu ñāṇesu. Bhūmibhedato parittamahaggataṃ, kālabhedato atītānāgatapaccuppannaṃ, santānabhedato ajjhattabahiddhā cāti vipassanāñāṇaṃ sattavidhārammaṇaṃ. Parittārammaṇāditikattayeneva hi tassa ārammaṇavibhāgo, na maggārammaṇatikena. Nimmitarūpāyatanamattamevāti attanā nimmitaṃ rūpārammaṇameva, attanā vā nimmite manomaye kāye vijjamānaṃ rūpāyatanamevātipi yujjati. Idañhi tassa ñāṇassa abhinimmiyamāne manomaye kāye rūpāyatanamevārabbha pavattanato vuttaṃ, na pana tattha gandhāyatanādīnamabhāvato . Na hi rūpakalāpo gandhāyatanādivirahito atthīti sabbathā parinipphannameva nimmitarūpaṃ. Tenāha ‘‘parittapaccuppannabahiddhārammaṇa’’nti, yathākkamaṃ bhūmikālasantānabhedato tibbidhārammaṇanti attho. Nibbānavasena ekadhammārammaṇampi samānaṃ āsavakkhayañāṇaṃ parittārammaṇāditikavasena tividhārammaṇaṃ dassetuṃ ‘‘appamāṇabahiddhānavattabbārammaṇa’’nti vuttaṃ. Tañhi parittatikavasena appamāṇārammaṇaṃ, ajjhattikavasena bahiddhārammaṇaṃ, atītatikavasena navattabbārammaṇañca hoti.

诸种十识中，观察缘起部分内之安住，根据《清净道论》，未来之观察及其所在义，谓“未来知能”及其所观部分，应显现为“彼者”等语。此“彼者”谓十识中，彼处或彼识。依据地分、时分所阐明，过去、现在及未来之时空分别，一切皆观于观察慧中，分为内外二境。此中所谓未来观察，乃对应于心所之境，意云自心所生出之所观境界。此种心境虽起于内在，却包括诸色法境界。此处故曰，这种识观之起，非包含香等外境。色之分别并不排除香根之存在，因此常随所灭之境以为有形。故云“分布及分别”，以时地及依存关系示之。《涅槃经》谓“未来时内外境极其丰富”，此是三种分别之由。以涅槃谓唯一法境，亦与八正道之断烦恼智慧同等，此种分别显现多相，乃故文中称“无量广大外境，应观法等”。此处未来观察含过去、现在、未来三时差别，故名为三重分别。

Uttaritarasaddo, paṇītatarasaddo ca pariyāyoti dasseti ‘‘seṭṭhatara’’nti iminā. Ratanakūṭaṃ viya kūṭāgārassa arahattaṃ kūṭaṃ uttamaṅgabhūtaṃ bhagavato desanāya arahattapariyosānattāti āha ‘‘arahattanikūṭenā’’ti. Desanaṃ niṭṭhāpesīti titthakaramataharavibhāviniṃ nānāvidhakuhanalapanādimicchājīvaviddhaṃsiniṃ tividhasīlālaṅkataparamasallekhapaṭipattiparidīpiniṃ jhānābhiññādiuttarimanussadhammavibhūsiniṃ cuddasavidhamahāsāmaññphalapaṭimaṇḍitaṃ anaññasādhāraṇaṃ sāmaññaphaladesanaṃ ratanāgāraṃ viya ratanakūṭena arahattakūṭena niṭṭhāpesi ‘‘vimuttasmi’’nti iminā, arahattaphalassa desitattāti attho.

“Uttaritarasaddo”与“paṇītatarasaddo”意为“上等音响”，用“pariyāyo”解释，是指“最上乘”的意思。此处比喻如宝塔群中宝塔的聚集，犹如宝塔上的佛塔是最尊贵的，如世尊的教法中阿拉汉果位为最胜果位，因此称为“阿拉汉果塔”。“阿拉汉果塔”意谓以阿拉汉果为主题的法塔。善终所说之教法即已圆满结束。注释称此为“丢弃外道恶见、恶行等烦恼，具足三种戒律及至最高修习法门之智慧之示现，即禅定与三明通等等超常人天之法，具足十三种大众通行的圣果，独特无二且超凡出世的圣果之教诲”。其如宝塔一样稳固庄严，此处以“vimuttasmi”（即“解脱之处”）比喻，意指成道果位被宣说的意义。

Ajātasattuupāsakattapaṭivedanākathāvaṇṇanā未生怨近事男身份表白之论释

§250

250. Ettāvatā bhagavatā desitassa sāmaññaphalasuttassa atthavaṇṇanaṃ katvā idāni dhammasaṅgāhakehi saṅgītassa ‘‘evaṃ vutte’’tiādipāṭhassapi atthavaṇṇanaṃ karonto paṭhamaṃ sambandhaṃ dassetuṃ ‘‘rājā’’tiādimāha. Tattha tatthāti tasmiṃ tasmiṃ sāmaññaphale, suttapadese vā. Karaṇaṃ kāro, sādhu iti kāro tathā, ‘‘sādhu bhagavā, sādhu sugatā’’tiādinā taṃ pavattento. Ādimajjhapariyosānanti desanāya ādiñca majjhañca pariyosānañca. Sakkaccaṃ sādaraṃ gāravaṃ sutvā, ‘‘cintetvā’’ti ettha idaṃ pubbakālakiriyāvacanaṃ. Ime pañhe puthū samaṇabrāhmaṇe pucchanto ahaṃ ciraṃ vata amhi, evaṃ pucchantopi ahaṃ thuse koṭṭento viya kañci sāraṃ nālatthanti yojanā. Tathā yo…pe… vissajjesi, tassa bhagavato guṇasampadā aho vata. Dasabalassa guṇānubhāvaṃ ajānanto ahaṃ vañcito suciraṃ vata amhīti. Vañcitoti ca aññāṇena vañcito āvaṭṭito, mohena paṭicchādito amhīti vuttaṃ hoti. Tenāha ‘‘dasabalassa guṇānubhāvaṃ ajānanto’’ti. Sāmaññajotanā hi visese avatiṭṭhati. Cintetvā āvikarontoti sambandho. Ullaṅghanasamatthāyapi ubbegapītiyā anullaṅghanampi siyāti āha ‘‘pañcavidhāya pītiyā phuṭasarīro’’ti. Phuṭasarīroti ca phusitasarīroti attho, na byāpitasarīroti sabbāya pītiyā abyāpitattā. Tanti attano pasādassa āvikaraṇaṃ, upāsakattapavedanañca. Āraddhaṃ dhammasaṅgāhakehi.

这是第250节，完成世尊所说《圣果经》的义解之后，现在佛教法汇编者以“如是说”开头，再做义理的说明。这里“rājā”等词用来引入主题。句中“tattha tasthāti”意谓指在每个圣果处或经文中。对“karanaṃ kāro”解析，即“善哉！善哉！”是如来的赞叹。开始、中间以及结束，皆为经教的导引及结语。起首“sakkaccaṃ sādaraṃ gāravaṃ sutvā”即“诚敬恭听”，然后“cintetvā”提出早期佛教中常见的思考法门。在此批评诸多问难婆罗门沙门，谓“长时参问，虽问犹疑，但终无所得”。接着提及“菩萨所现十种强大功德”，某因不知而坠入无明，蒙昧被覆盖，称为“被迷惑”、“被覆持”等，从而不能得真知。所谓“十种强大功德”不被认识，此理非常重要。又言“圣火光明之望尘莫及”，即具备解脱圣果的显荣。联系思惟与正念的修行关系，被形容为“思维显现”。即使未能逾越苦恼，也不会沉溺厌弃意念，故谓五种欢喜之生起，乃是对内心欢喜的现照。此外，“phuṭasarīro”指的是被触及而生的欢喜感受，而非普遍欢喜。这里表明出家人对内心安乐的把握与禅定意志，也为在家居士所宣示。以上在法汇集录中已具详细论述。

Abhikkantāti atikkantā vigatā, vigatabhāvo ca khayo evāti āha ‘‘khaye dissatī’’ti. Tathā hi vuttaṃ ‘‘nikkhanto paṭhamo yāmo’’ti. Abhikkantataroti ativiya kantataro manoramo, tādiso ca sundaro bhaddako nāmāti vuttaṃ ‘‘sundare’’ti.

“Abhikkantā”意谓超越、超越之后果断消除烦恼，即“了断无余”，表现“消失灭尽”的状态。故称“khaye dissatī”，意谓“于灭尽中现显”。佛陀曾言“最初精进者为通达第一”，即初始的精进是迈向究竟道的第一步。若有“Abhikkantataro”意即“更加精进”者，乃是极为欢喜、妙好、庄严者，故称之为“sundara”——美好。

‘‘Ko me’’tiādi gāthā vimānavatthumhi (vi. va. 857). Tattha koti devanāgayakkhagandhabbādīsu katamo. Meti mama. Pādānīti pāde, liṅgavipariyāyoyaṃ. Iddhiyāti īdisāya deviddhiyā. Yasasāti īdisena parivārena, parijanena ca. Jalanti jalanto vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena, abhirūpenāti vuttaṃ hoti. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti sabbā dasapi disā obhāsayanto. Cando viya, sūriyo viya ca ekobhāsaṃ ekālokaṃ karonto ko vandatīti sambandho.

“ko me”等韵文出于《飞翔法》，通常用于召问天人与夜叉等神灵，意谓“谁来助我”。这里提及天人、夜叉、阿修罗、香气等诸神灵之所。节文逐句拆解词义，如“pāda”为“足”，“liṅgavipariyāya”为性别变化，“iddhi”为三昧力的异相，意为魔力或神通显现。又“yasasāti”为光环。逐字解释身体特征及其美，“abhikkantenāti”为超越美丽，“abhirūpenāti”为具备美貌，“vaṇṇenāti”为颜色的莹润。“sabbā obhāsayaṃ disāti”为诸种光明显现，如同“月光”与“日光”交相辉映。此处关联诸天形象之庄严照耀，并比喻佛陀光明广大，能摄万人心。

Abhirūpeti atirekarūpe uḷāravaṇṇena sampannarūpe. Abbhānumodaneti abhianumodane abhippamoditabhāve. Kimatthiyaṃ ‘‘abbhānumodane’’ti vacananti āha ‘‘tasmā’’tiādi. Yuttaṃ tāva hotu abbhānumodane, kasmā panāyaṃ dvikkhattuṃ vuttoti codanāya sodhanāmukhena āmeḍitavisayaṃ niddhāreti ‘‘bhaye kodhe’’tiādinā, iminā saddalakkhaṇena hetubhūtena evaṃ vutto, iminā ca iminā ca visayenāti vuttaṃ hoti. ‘‘Sādhu sādhu bhante’’ti āmeḍitavasena atthaṃ dassetvā tassa visayaṃ niddhārento evamāhātipi sambandhaṃ vadanti. Tattha ‘‘coro coro, sappo sappo’’tiādīsu bhaye āmeḍitaṃ, ‘‘vijjha vijjha, pahara paharā’’tiādīsu kodhe, ‘‘sādhu sādhū’’tiādīsu (saṃ. ni. 2.127; 3.35; 5.1085) pasaṃsāyaṃ, ‘‘gaccha gaccha, lunāhi lunāhī’’tiādīsu turite, ‘‘āgaccha āgacchā’’tiādīsu kotūhale, ‘‘buddho buddhoti cintento’’tiādīsu (bu. vaṃ. 2.44) acchare, ‘‘abhikkamathāyasmanto abhikkamathāyasmanto’’tiādīsu (dī. ni. 3.20; a. ni. 9.11) hāse, ‘‘kahaṃ ekaputtaka, kahaṃ ekaputtakā’’tiādīsu (saṃ. ni. 2.63) soke, ‘‘aho sukhaṃ, aho sukha’’ntiādīsu (udā. 20; dī. ni. 3.305) pasāde. Casaddo avuttasamuccayattho, tena garahā asammānādīnaṃ saṅgaho daṭṭhabbo. ‘‘Pāpo pāpo’’tiādīsu hi garahāyaṃ, ‘‘abhirūpaka abhirūpakā’’tiādīsu asammāne. Evametesu navasu, aññesu ca visayesu āmeḍitavacanaṃ budho kareyya, yojeyyāti attho. Āmeḍanaṃ punappunamuccāraṇaṃ, āmeḍīyati vā punappunamuccārīyatīti āmeḍitaṃ, ekassevatthassa dvattikkhattuṃ vacanaṃ. Meḍisaddo hi ummādane, āpubbo tu dvattikkhattumuccāraṇe vattati yathā ‘‘etadeva yadā vākya-māmeḍayati vāsavo’’ti.

“Abhirūpeti”为被装饰以荣光色彩之意，即极其华美与尊贵。“Abbhānumodaneti”为称赞、赞叹与喜悦表现。为何用“abbhānumodane”此词，注疏缘由讲解“因此”等起止词。愿此称颂长存。为排除恐惧与怒意，法众多示现，谓三种原因因缘，由此发声赞叹。用“sādhu sādhu bhante”等为佩服称扬。又用各种呼喊表达祈愿、喜悦、责备，均属感情宣泄。音声表达可为喜悦、愤怒、悲伤与欢欣等。此为语言表达之多样性。并且反复呼喊称呼谓“āmeḍana”，即持续重提或高喊。“Meḍisaddo”意为音声之喧嚣或疯狂吼叫。言及诗句“当风多次呼喊我时”，意喻如此声响不断循环。

Evaṃ āmeḍitavasena dvikkhattuṃ vuttabhāvaṃ dassetvā idāni nayidaṃ āmeḍitavaseneva dvikkhattuṃ vuttaṃ, atha kho paccekamatthadvayavasenapīti dassento ‘‘atha vā’’tiādimāha. Āmeḍitavasena atthaṃ dassetvā vicchāvasenāpi dassento evamāhātipi vadanti, tadayuttameva byāpetabbassa dvikkhattumavuttattā. Byāpetabbassa hi byāpakena guṇakiriyādabbena byāpanicchāya dvattikkhattuṃ vacanaṃ vicchā yathā ‘‘gāmo gāmo ramaṇīyo’’ti. Tattha abhikkantanti abhikkamanīyaṃ, tabbhāvo ca atiiṭṭhatāyāti vuttaṃ ‘‘atiiṭṭha’’ntiādi, padattayañcetaṃ pariyāyavacanaṃ. Etthāti dvīsu abhikkantasaddesu. ‘‘Abhikkanta’’nti vacanaṃ apekkhitvā napuṃsakaliṅgena vuttaṃ, taṃ pana bhagavato vacanaṃ dhammadesanāyevāti katvā ‘‘yadidaṃ bhagavato dhammadesanā’’ti āha, yāyaṃ bhagavato dhammadesanā mayā sutā, tadidaṃ bhagavato dhammadesanāsaṅkhātaṃ vacanaṃ abhikkantanti attho. Evaṃ paṭiniddesopi hi atthato abhedattā yutto eva ‘‘yattha ca dinnaṃ mahapphalamāhū’’tiādīsu (vi. va. 888) viya. ‘‘Abhikkanta’’nti vuttassa vā atthamattadassanaṃ etaṃ, tasmā atthavasena liṅgavibhattivipariṇāmo veditabbo, kāriyavipariṇāmavasena cettha vibhattivipariṇāmatā. Vacananti hettha seso, abhikkantaṃ bhagavato vacanaṃ, yāyaṃ bhagavato dhammadesanā mayā sutā, sā abhikkantaṃ abhikkantāti attho. Dutiyapadepi ‘‘abhikkantanti pasādanaṃ apekkhitvā napuṃsakaliṅgena vutta’’ntiādinā yathārahamesa nayo netabbo.

注释说明双重“āmeḍitavaseneva”所述内容，通过两层讲述彰显意义明晰。并示由“atha vā”等字引入对比解说意境。此种两重含义亦有疑义解说，法汇者直言此为典型的二重涵义，说明语义兼容之道。出于韵解，“abhikkanta”语表超越、前行，亦与“atiiṭṭha”(超越过)同义。文中所示属于两组“abhikkanta”词之总称。并指出此词在句中为中性语尾，属世尊之教法所用。此故实应解为“世尊教法所奏所述超越义”。再就第二用法说明“abhikkanta”意为具足信心、赞叹心，属男性语法格之传统用法。此情形故不可疏忽，应遵循前述解释规范理解。

‘‘Bhagavato vacana’’ntiādinā atthadvayasarūpaṃ dasseti. Tattha dosanāsanatoti rāgādikilesadosaviddhaṃsanato. Guṇādhigamanatoti sīlādiguṇānaṃ sampādanavasena adhigamāpanato. Ye guṇe desanā adhigameti, tesu ‘‘guṇādhigamanato’’ti vuttesuyeva guṇesu padhānabhūtā guṇā dassetabbāti te padhānabhūte guṇe tāva dassetuṃ ‘‘saddhājananato paññājananato’’ti vuttaṃ. Saddhāpadhānā hi lokiyā guṇā, paññāpadhānā lokuttarāti, padhānaniddeso cesa desanāya adhigametabbehi sīlasamādhidukādīhipi yojanāsambhavato. Aññampi atthadvayaṃ dasseti ‘‘sātthato’’tiādinā. Sīlādiatthasampattiyā sātthato. Sabhāvaniruttisampattiyā sabyañjanato. Suviññeyyasaddapayogatāya uttānapadato. Saṇhasukhumabhāvena dubbiññeyyatthatāya gambhīratthato. Siniddhamudumadhurasaddapayogatāya kaṇṇasukhato. Vipulavisuddhapemanīyatthatāya hadayaṅgamato. Mānātimānavidhamanena anattukkaṃsanato. Thambhasārambhanimmaddanena aparavambhanato. Hitādhippāyappavattiyā paresaṃ rāgapariḷāhādivūpasamanena karuṇāsītalato. Kilesandhakāravidhamanena paññāvadātato. Avadātaṃ, odātanti ca atthato ekaṃ. Karavīkarutamañjutāya āpātharamaṇīyato. Pubbāparāviruddhasuvisuddhatāya vimaddakkhamato. Āpātharamaṇīyatāya eva suyyamānasukhato. Vimaddakkhamatāya, hitajjhāsayappavattitāya ca vīmaṃsiyamānahitatoti evamettha attho veditabbo. Ādisaddena pana saṃsāracakkanivattanato, saddhammacakkappavattanato, micchāvādaviddhaṃsanato, sammāvādapatiṭṭhāpanato, akusalamūlasamuddharaṇato, kusalamūlasaṃropanato, apāyadvāravidhānato, saggamaggadvāravivaraṇato, pariyuṭṭhānavūpasamanato, anusayasamugghāṭanatoti evamādīnaṃ saṅgaho daṭṭhabbo.

『世尊所说』之语等展示二重义。其一谓染污之义，即由贪欲等污垢烦恼所污染者。其二谓功德成就之义，即由戒等功德之成就而得之。于此，所谓“功德成就者”，是指修习戒等功德而得。于以所说众功德中，应以主要功德为显现，故称“信解与慧解”。信为世俗之主要功德，慧为出世间之主要功德，此二功德乃为说法所应摄受，因其与戒、禅等相连之缘故。又『释义』显示其他二重义，如“自义”者指戒等功德之成就，“贤义”者指言说以妙义为具足，“善教法义”者指言说令闻者易于领解；并具清妙悦耳的音韵，令难解之理得深契合；具柔细流畅之妙音，以悦耳利心；具广大清净之法味，能感动心灵；具自尊不狂之德，非骄矜者；具稳重柔和之风范，非无礼者；具利他利益动力，能应缓解众生贪烦恼；具覆灭烦恼酥麻之智慧资粮。总之此义庄严圆满，明利悦耳，断除无明，为道士光，谓之义一。具备优雅丰满而令人愉悦，前后不违，清净无染，远离污染，令心田清安。除去偏见，面向他利之利他心；生慈悲凉意，灭诸污垢烦恼。智慧具足，譬如灯明，前后具足，谓明亮清楚，可考议，可深究，导向正道。由此义以教示世间轮回之因缘，转动正法轮，断绝邪见，建立正见；拔除恶根，种善根，开示地狱与极乐之门；解除束缚与分别障碍等，由诸法之集与灭道之解脱。此等意义之总摄应当见其宏集。

Na kevalaṃ padadvayeneva, tato parampi catūhi upamāhīti pi-saddo sampiṇḍanattho. ‘‘Cakkhumanto rūpāni dakkhantī’’ti idaṃ ‘‘telapajjotaṃ dhāreyyā’’ti catutthaupamāya ākāramattadassanaṃ, na pana upamantaradassananti āha ‘‘catūhi upamāhī’’ti. Adhomukhaṭṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhaṃ jātaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. ‘‘Hatthe gahetvā’’ti samācikkhaṇadassanatthaṃ vuttaṃ, ‘‘puratthābhimukho, uttarābhimukho vā gacchā’’tiādinā vacanamattaṃ avatvā ‘‘esa maggo, evaṃ gacchā’’ti hatthe gahetvā nissandehaṃ dasseyyāti vuttaṃ hoti. Kāḷapakkhe cātuddasī kāḷapakkhacātuddasī. Nirantararukkhagahanena ekagghano vanasaṇḍo ghanavanasaṇḍo. Meghassa paṭalaṃ meghapaṭalaṃ, meghacchannatāti vuttaṃ hoti. Nikkujjitaṃ ukkujjeyyāti kassacipi ādheyyassa anādhārabhūtaṃ kiñci bhājanaṃ ādhārabhāvāpādanavasena ukkujjeyya upari mukhaṃ ṭhapeyya. Heṭṭhāmukhajātatāya vimukhaṃ, adhomukhaṭṭhapitatāya asaddhamme patitanti evaṃ padadvayaṃ nikkujjitapadassa yathādassitena atthadvayena yathārahaṃ yojetabbaṃ, na yathāsaṅkhyaṃ. Attano sabhāveneva hi esa rājā saddhammavimukho, pāpamittena pana devadattena pitughātādīsu uyyojitattā asaddhamme patitoti. Vuṭṭhāpentena bhagavatāti sambandho.

此非仅二重义而已，且后更有四种比喻以增其义，谓即眼者能见色，此为第四比喻“持有油灯”，示视角示例，并非比喻之中心意旨。所谓“诸四比喻”者：一为低头示意（即某物朝下放置），二为自然形成之低头（即自然方位），三为正开（开启物品等），四为携持手中（如持灯照明）。此中的“十四日之朔望”与“连绵郁密树丛”比喻，暗示了诸义之形态，如云层遮蔽等；所谓“消弭”与“兴起”意谓对依附因缘无实质基础者，应予消止与建立光明。所谓“低头之现象”示意失正见、偏离正道，如国王偏离圣法，因恶友与魔神所败，以至沉沦不正；此乃与『世尊』之关联事。

‘‘Kassapassa bhagavato’’tiādinā tadā raññā avuttassāpi atthāpattimattadassanaṃ. Kāmañca kāmacchandādayopi paṭicchādakā nīvaraṇabhāvato, micchādiṭṭhi pana savisesaṃ paṭicchādikā satte micchābhinivesavasenāti āha ‘‘micchādiṭṭhigahanapaṭicchanna’’nti. Tenāha bhagavā ‘‘micchādiṭṭhiparamāhaṃ bhikkhave vajjaṃ vadāmī’’ti, [a. ni. 1.310 (atthato samānaṃ)] micchādiṭṭhisaṅkhātagumbapaṭicchannanti attho. ‘‘Micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantenā’’ti vadanto sabbabuddhānaṃ ekāva anusandhi, ekaṃva sāsananti katvā kassapassa bhagavato sāsanampi iminā saddhiṃ ekasāsanaṃ karotīti daṭṭhabbaṃ. Aṅguttaraṭṭhakathādīsupi hi tathā ceva vuttaṃ, evañca katvā micchādiṭṭhigahanapaṭicchannassa sāsanassa vivaraṇavacanaṃ upapannaṃ hotīti.

“关于咖萨巴世尊”等示，当时虽是女王，在义理表达上仍具显著意义。贪欲等盖障障碍而生的见误（邪见）才是需遮蔽的根本，因此称其为“邪见遮蔽”，佛言：“邪见最大罪，应当谴责”。这是指所谓遮蔽，即邪见如云雾遮挡真正清净教法之明灯。多佛皆此教导，唯有一法，这一法是这咖萨巴世尊教法，二者合一故。诸论说和注释同此说法，称此为邪见遮蔽教法之详明论述应当发生。

Sabbo akusaladhammasaṅkhāto apāyagāmimaggo kummaggo kucchito maggoti katvā. Sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggo mokkhamaggato micchā vitatho maggoti katvā. Teneva hi tadubhayassa paṭipakkhataṃ sandhāya ‘‘saggamokkhamaggaṃ āvikarontenā’’ti vuttaṃ. Sabbo hi kusaladhammo saggamaggo. Sammādiṭṭhiādayo aṭṭha sammattadhammā mokkhamaggo. Sappiādisannissayo padīpo na tathā ujjalo, yathā telasannissayoti telapajjotaggahaṇaṃ. Dhāreyyāti dhareyya, samāhareyya samādaheyyāti attho. Buddhādiratanarūpānīti buddhādīnaṃ tiṇṇaṃ ratanānaṃ vaṇṇāyatanāni. Tesaṃ buddhādiratanarūpānaṃ paṭicchādakassa mohandhakārassa viddhaṃsakaṃ tathā. Desanāsaṅkhātaṃ pajjotaṃ tathā. Tadubhayaṃ tulyādhikaraṇavasena viyūhitvā tassa dhārako samādahakoti atthena ‘‘tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotadhārakenā’’ti vuttaṃ. Etehi pariyāyehīti yathāvuttehi nikkujjitukkujjanapaṭicchannavivaraṇamaggācikkhaṇatelapajjotadhāraṇa saṅkhāta catubbidhopamopamitabbappakārehi, yathāvuttehi vā nānāvidhakuhanalapanādimicchājīvavidhamanādivibhāvanapariyāyehi. Tenāha ‘‘anekapariyāyena dhammo pakāsito’’ti.

诸所有恶业集，皆通往堕落恶道，是坏道、污秽道路。遵守正见等八正法为正道，是脱离邪见八法。八邪法乃是犯道理之恶法；八正法即是具足之正法，通入解脱之路；恶法乃入死地，正法乃入生天之门。诸色之证据非光明，譬如油灯依油而燃，故比喻为油灯。持灯者言应持护、调伏、点燃灯火。所谓佛宝及其两宝，如智慧、戒律等三宝，是持护慧灯者，能断除迷惑与暗黑。因其言教如灯，故称为“破灭迷惑污暗且修人道光明者之说教、灯持、调伏者”。此法以多种比喻表达，道理阐释详尽，毕其善巧。

‘‘Eva’’ntiādinā ‘‘esāha’’ntiādipāṭhassa sambandhaṃ dasseti. Pasannacittatāyapasannākāraṃ karoti. Pasannacittatā ca imaṃ desanaṃ sutvā evāti atthaṃ ñāpetuṃ ‘‘imāya desanāyā’’tiādi vuttaṃ. Imāya desanāya hetubhūtāya. Pasannākāranti pasannehi sādhujanehi kattabbasakkāraṃ. Saraṇanti paṭisaraṇaṃ. Tenāha ‘‘parāyaṇa’’nti. Parāyaṇatā pana anatthanisedhanena, atthasampādanena cāti vuttaṃ ‘‘aghassa tātā,hitassa ca vidhātā’’ti. Aghassāti nissakke sāmivacanaṃ, pāpatoti attho. Dukkhatotipi vadanti keci. Tāyati avassayaṃ karotīti tātā. Hitassāti upayogatthe sāmivacanaṃ. Vidahati saṃvidhānaṃ karotīti vidhātā. ‘‘Iti iminā adhippāyenā’’ti vadanto ‘‘itisaddo cettha luttaniddiṭṭho, so ca ākārattho’’ti dasseti. Saraṇanti gamanaṃ. Hitādhippāyena bhajanaṃ, jānanaṃ vā, evañca katvā vinayaṭṭhakathādīsu ‘‘saraṇanti gacchāmī’’ti saheva itisaddena attho vuttoti. Ettha hi nāyaṃ gami-saddo nī-saddādayo viya dvikammiko, tasmā yathā ‘‘ajaṃ gāmaṃ netī’’ti vuccati, evaṃ ‘‘bhagavantaṃ saraṇaṃ gacchāmī’’ti vattuṃ na sakkā, ‘‘saraṇanti gacchāmī’’ti pana vattabbaṃ, tasmā ettha itisaddo luttaniddiṭṭhoti veditabbaṃ, evañca katvā ‘‘yo buddhaṃ saraṇaṃ gacchati, so buddhaṃ vā gaccheyya saraṇaṃ vā’’ti (khu. pā. aṭṭha. 1.gamatīyadīpanā) khuddakanikāyaṭṭhakathāya uddhaṭā codanā anavakāsā. Na hi gami-saddaṃ duhādinyādigaṇikaṃ karonti akkharacintakāti. Hotu tāva gami-saddassa ekakammabhāvo, tathāpi ‘‘gacchateva pubbaṃ disaṃ, gacchati pacchimaṃ disa’’ntiādīsu (saṃ. ni. 1.159; 3.87) viya ‘‘bhagavantaṃ, saraṇa’’nti padadvayassa samānādhikaraṇatā yuttāti? Na, tassa padadvayassa samānādhikaraṇabhāvānupapattito. Tassa hi samānādhikaraṇabhāve adhippete paṭihatacittopi bhagavantaṃ upasaṅkamanto buddhaṃ saraṇaṃ gato nāma siyā. Yañhi taṃ ‘‘buddho’’ti visesitaṃ saraṇaṃ, tamevesa gatoti, na cettha anupapattikena atthena attho, tasmā ‘‘bhagavanta’’nti gamanīyatthassa dīpanaṃ, ‘‘saraṇa’’nti pana gamanākārassāti vuttanayena itilopavaseneva attho gahetabboti. Dhammañca saṅghañcāti etthāpi eseva nayo. Honti cettha –

“如此”等语说明是指“此处文句”之相关。令心清净宁定，依此闻法则令明了，谓“以此法教之”依因而起。宁定之色是以善士恭敬接受，依赖护持，故称为“护持”。所谓护持，即为护卫，有益之行，绝非无益。称“助缘者”，如同“父亲及利益赐与者”。“恶”指厌恶；“苦”亦有解释；“父亲”意为产生定之因缘，谓法成就之理理守护者。言“依此利根”寓意为方便教法。注释言，此“护持”字意通含“护送”，即前往。“因利行善，趣入法乐”是讨取生产增益、知见的意思。论释里述“护持赴行”，言不作二义，我等若言“牧养走向死地”，则无益；言“归投世尊护持”即可，“护持赴行”即是明了。言“世尊、护持”等词含内涵，是指出者之表法，非语义省略，故此需这样领会。律释亦有此开示，谓“护持行去”之语非空响，非多余，无字数之妄造，乃唯一行为；如曰“引羊归村”，亦有实义，而非声响戏言。因此“世尊•护持”二词应以同位法理看待，则意义成立。此时“护持”含在行步之状貌中，是导入释义之实用方法，律释亦同。

‘‘Gamissa ekakammattā, itilopaṃ vijāniyā;

“去行唯一功”，意指去赴唯有一项行为，省略不足以妨碍正确理解。

Paṭighātappasaṅgattā, na ca tulyatthatā siyā.

因遭受敌对侵害，不能具有平等真实之义。

Tasmā gamanīyatthassa, pubbapadaṃva jotakaṃ;

因此，对于前行之义，犹如先行之灯光般予以观照；

Gamanākārassa paraṃ, ityuttaṃ saraṇattaye’’ti.

又谓前行之形态之后，依归于皈依而已。

‘‘Iti iminā adhippāyena bhagavantaṃ gacchāmī’’ti pana vadanto aneneva adhippāyena bhajanaṃ, jānanaṃ vā saraṇagamanaṃ nāmāti niyameti. Tattha ‘‘gacchāmī’’tiādīsu purimassa purimassa pacchimaṃ pacchimaṃ atthavacanaṃ, ‘‘gacchāmī’’ti etassa vā anaññasādhāraṇatādassanavasena pāṭiyekkameva atthavacanaṃ ‘‘bhajāmī’’tiādipadattayaṃ. Bhajanañhi saraṇādhippāyena upasaṅkamanaṃ, sevanaṃ santikāvacarabhāvo, payirupāsanaṃ vattapaṭivattakaraṇena upaṭṭhānanti evaṃ sabbathāpi anaññasādhāraṇataṃyeva dasseti. Evaṃ ‘‘gacchāmī’’ti padassa gatiatthaṃ dassetvā buddhiatthampi dassetuṃ ‘‘evaṃ vā’’tiādimāha, tattha evanti ‘‘bhagavā me saraṇa’’ntiādinā adhippāyena. Kasmā pana ‘‘gacchāmī’’ti padassa ‘‘bujjhāmī’’ti ayamattho labbhatīti codanaṃ sodheti ‘‘yesañhī’’tiādinā, anena ca niruttinayamantarena sabhāvatova gamudhātussa buddhiatthoti dīpeti. Dhātūnanti mūlasaddasaṅkhātānaṃ i, yā, kamu, gamuiccādīnaṃ.

『以此方法归依于世尊』，若有言说即以此方法奉行、认识或归依皈依者。此中对『归依』等词语，前后各有不同含义，『归依』一词在此处乃是指敬奉依止皈依之法，体现亲近、奉事、伴随、侍奉等义。故此一词同时指引行进方向，其意旨亦明示「于是如此向世尊皈依」。又为何『归依』含有『觉知』之意，借助指示词「是的」等，此中说明词理、语言运用，预算此义。所谓「根」即是指mūla本根或起点词，如「i」「yā」「kamu」「gamu」等。

‘‘Adhigatamagge, sacchikatanirodhe’’ti padadvayenāpi phalaṭṭhā eva dassitā, na maggaṭṭhāti te dassento ‘‘yathānusiṭṭhaṃ paṭipajjamāne cā’’ti āha. Nanu ca kalyāṇaputhujjanopi ‘‘yathānusiṭṭhaṃ paṭipajjatī’’ti vuccatīti? Kiñcāpi vuccati, nippariyāyena pana maggaṭṭhā eva tathā vattabbā, na itaro niyāmokkamanābhāvato. Tathā hi te eva ‘‘apāyesu apatamāne dhāretī’’ti vuttā. Sammattaniyāmokkamanena hi apāyavinimuttisambhavoti. Evaṃ anekehipi vinaya- (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanā) suttantaṭīkākārehī (dī. ni. ṭī. 1.250) vuttaṃ, tadetaṃ sammattaniyāmokkamanavasena nippariyāyato apāyavinimuttake sandhāya vuttaṃ, tadanupapattivasena pana pariyāyato apāyavinimuttakaṃ kalyāṇaputhujjanampi ‘‘yathānusiṭṭhaṃ paṭipajjamāne’’ti padena dassetīti daṭṭhabbaṃ. Tathā hesa dakkhiṇavibhaṅgasuttādīsu (ma. ni. 3.379) sotāpattiphalasacchikiriyāya paṭipannabhāvena vuttoti, chattavimāne (vi. va. 886 ādayo) chattamāṇavako cettha nidassanaṃ. Adhigatamagge, sacchikatanirodhe ca yathānusiṭṭhaṃ paṭipajjamāne ca puggale apāyesu apatamāne katvā dhāretīti sapāṭhasesayojanā. Atītakālikena hi purimapadadvayena phalaṭṭhānameva gahaṇaṃ, vattamānakālikena ca pacchimena padena saha kalyāṇaputhujjanena maggaṭṭhānameva. ‘‘Apatamāne’’ti pana padena dhāraṇākāradassanaṃ apatanakaraṇavaseneva dhāretīti, dhāraṇasarūpadassanaṃ vā. Dhāraṇaṃ nāma apatanakaraṇamevāti, apatanakaraṇañca apāyādinibbattakakilesaviddhaṃsanavasena vaṭṭato niyyānameva. ‘‘Apāyesū’’ti hi dukkhabahulaṭṭhānatāya padhānavasena vuttaṃ, vaṭṭadukkhesu pana sabbesupi apatamāne katvā dhāretīti attho veditabbo. Tathā hi abhidhammaṭṭhakathāyaṃ vuttaṃ ‘‘sotāpattimaggo cettha apāyabhavato vuṭṭhāti, sakadāgāmimaggo sugatikāmabhavekadesato, anāgāmimaggo kāmabhavato, arahattamaggo rūpārūpabhavato, sabbabhavehipi vuṭṭhāti evāti vadantī’’ti (dha. sa. aṭṭha. 350) evañca katvā ariyamaggo niyyānikatāya, nibbānañca tassa tadatthasiddhihetutāyāti ubhayameva nippariyāyena dhammo nāmāti sarūpato dassetuṃ ‘‘so atthato ariyamaggo ceva nibbānañcā’’ti vuttaṃ. Nibbānañhi ārammaṇaṃ labhitvā ariyamaggassa tadatthasiddhi, svāyamattho ca pāḷiyā eva siddhoti āha ‘‘vuttañceta’’ntiādi. Yāvatāti yattakā. Tesanti tattakānaṃ dhammānaṃ. ‘‘Aggo akkhāyatī’’ti vattabbe o-kārassa a-kāraṃ, ma-kārāgamañca katvā ‘‘aggamakkhāyatī’’ti vuttaṃ. ‘‘Akkhāyatī’’ti cettha itisaddo ādiattho, pakārattho vā, tena ‘‘yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’tiādi (itivu. 90; a. ni. 4.34) suttapadaṃ saṅgaṇhāti, ‘‘vitthāro’’ti iminā vā tadavasesasaṅgaho.

由修得之道、真谛与灭除这两词，即揭示果报之结果，不说成道本身。因此说「如实实践时」而非「如实成道」。况且，即使善恶凡夫亦「如实践行」。此理乃多方所共语论，谓道果二名合用乃因无二戒束故。故说「其于恶趣忍受监守，否则必得解脱」，言明有戒束则能解脱恶趣之果。诸多律藏及经论均言此理，因道果双名实揭示足止解脱之义。是以举诸经典如南方分律经等，言已得道、己证真谛者，恶趣之果已被忍受。所谓「行入道中、证得真谛、断除烦恼」即是如此，故能揭示动机文义，称为「皆同名义」。涅槃则为取得依止后修道证果之说。

Yasmā pana ariyaphalānaṃ ‘‘tāya saddhāya avūpasantāyā’’tiādi vacanato maggena samucchinnānaṃ kilesānaṃ paṭippassaddhippahānakiccatāya niyyānānuguṇatā, niyyānapariyosānatā ca, pariyattiyā pana niyyānadhammasamadhigamahetutāya niyyānānuguṇatāti iminā pariyāyena vuttanayena dhammabhāvo labbhati, tasmā tadubhayampi saṅgaṇhanto ‘‘na kevalañcā’’tiādimāha. Svāyamattho ca pāṭhāruḷho evāti dasseti ‘‘vuttañheta’’ntiādinā. Tattha chattamāṇavakavimāneti chatto kira nāma setabyāyaṃ brāhmaṇamāṇavako, so ukkaṭṭhāyaṃ pokkharasātibrāhmaṇassa santike sippaṃ uggahetvā ‘‘garudakkhiṇaṃ dassāmī’’ti ukkaṭṭhābhimukho gacchati, athassa bhagavā antarāmagge corantarāyaṃ, tāvatiṃsabhavane nibbattamānañca disvā gāthābandhavasena saraṇagamanavidhiṃ desesi, tassa tāvatiṃsabhavanupagassa tiṃsayojanikaṃ vimānaṃ chattamāṇavakavimānaṃ. Devalokepi hi tassa manussakāle samaññā yathā ‘‘maṇḍūko devaputto, (vi. va. 858 ādayo) kuvero devarājā’’ti, idha pana chattamāṇavakavimānaṃ vatthu kāraṇaṃ etassāti katvā uttarapadalopena ‘‘na tathā tapati nabhe sūriyo, cando ca na bhāsati na phusso, yathā’’tiādikā (vi. va. 889) desanā ‘‘chattamāṇavakavimāna’’nti vuccati, tatrāyaṃ gāthā pariyāpannā, tasmā chattamāṇavakavimānavatthudesanāyanti attho veditabbo.

因佛所说圣法果实之「依止信心、安心」等句，皆指向断除烦恼之修行任务，是为断除业力之辅助与完成。故此名为断除辅助法，谓以修习解脱现法功德之法，故说「非独一义」。此意旨由该文显现，现书所述为「已说尽此义」。或谓「因有遮盖所有法，由根本所成」而称为此名。文中展现构思者如祭祀以彩伞为示范，示于婆罗门前，指示往往蔽盖之义。天界诸天虽比人寿命长，犹如人中达者，亦有以伞盖示范之故。此故称为「彩伞天盖」，其义即如是。

Kāmarāgo bhavarāgoti evamādibhedo anādikālavibhāvito sabbopi rāgo virajjati pahīyati etenāti rāgavirāgo, maggo. Ejāsaṅkhātāya taṇhāya, antonijjhānalakkhaṇassa ca sokassa taduppattiyaṃ sabbaso parikkhīṇattā natthi ejā, soko ca etasminti anejaṃ, asokañca, phalaṃ. Tadaṭṭhakathāyaṃ (vi. va. aṭṭha. 887) pana ‘‘taṇhāvasiṭṭhānaṃ sokanimittānaṃ kilesānaṃ paṭippassambhanato asoka’’nti vuttaṃ. Dhammamasaṅkhatanti sampajja sambhūya paccayehi appaṭisaṅkhatattā asaṅkhataṃ attano sabhāvadhāraṇato paramatthadhammabhūtaṃ nibbānaṃ. Tadaṭṭhakathāyaṃ pana ‘‘dhammanti sabhāvadhammaṃ. Sabhāvato gahetabbadhammo hesa, yadidaṃ maggaphalanibbānāni, na pariyattidhammo viya paññattidhammavasenā’’ti (vi. va. aṭṭha. 887) vuttaṃ, evaṃ sati dhammasaddo tīsupi ṭhānesu yojetabbo. Appaṭikūlasaddena ca tattha nibbānameva gahitaṃ ‘‘natthi ettha kiñcipi paṭikūla’’nti katvā, appaṭikūlanti ca avirodhadīpanato kiñci aviruddhaṃ, iṭṭhaṃ paṇītanti vā attho. Paguṇarūpena pavattitattā, pakaṭṭhaguṇavibhāvanato vā paguṇaṃ. Yathāha ‘‘vihiṃsasaññī paguṇaṃ na bhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme’’ti (ma. ni. 1.283; 2.339; mahāva. 9).

欲爱称为贪染、结染。依此而分别出各种不同，非起始时间所区别，所有贪欲皆得净灭，断除。这便是嫌恶贪欲、出离道。所谓渴望欲望，是对生起之身心之渴望的称谓，与由产生的悲伤之缘起，无有共存，故无生死之苦，无悲伤，就此无生灭。注释中曾云「烦恼中以渴望为根，故处理烦恼灭除悲伤」(vi. va. aṭṭha. 887)。法无造作之义，即法因缘和合而生，非由我执而生，其本质为超越一切造作的真实为涅槃。注释中又言「法即自然之法，应随自然性质接受，并非人为编造」(vi. va. aṭṭha. 887)。因此中文中「法」字应依三处使用适时连贯。以非对立字眼包含涅槃，言其无碍无违，为美好佳善。缺憾之义以现象发生为根，如云「伤害者之缺陷不显，佛法向世人之美好」(ma. ni. 1.283; 2.339; mahāva. 9)。

Dhammakkhandhā kathitāti yojanā. Evaṃ idha catūhipi padehi pariyattidhammoyeva gahito, tadaṭṭhakathāyaṃ pana ‘‘savanavelāyaṃ, upaparikkhaṇavelāyaṃ, paṭipajjanavelāyanti sabbadāpi iṭṭhamevāti madhuraṃ, sabbaññutaññāṇasannissayāya paṭibhānasampadāya pavattitattā suppavattibhāvato, nipuṇabhāvato ca paguṇaṃ, vibhajitabbassa atthassa khandhādivasena, kusalādivasena, uddesādivasena ca suṭṭhu vibhajanato suvibhattanti tīhipi padehi pariyattidhammameva vadatī’’ti (vi. va. aṭṭha. 887) vuttaṃ. Āpāthakāle viya majjanakālepi, kathentassa viya suṇantassāpi sammukhībhāvato ubhatopaccakkhatādassanatthaṃ idheva ‘‘ima’’nti āsannapaccakkhavacanamāha. Puna ‘‘dhamma’’nti idaṃ yathāvuttassa catubbidhassāpi dhammassa sādhāraṇavacanaṃ. Pariyattidhammopi hi saraṇesu ca sīlesu ca patiṭṭhānamattāyapi yāthāvapaṭipattiyā apāyapatanato dhāreti, imassa ca atthassa idameva chattamāṇavakavimānaṃ sādhakanti daṭṭhabbaṃ. Sādhāraṇabhāvena yathāvuttaṃ dhammaṃ paccakkhaṃ katvā dassento puna ‘‘ima’’nti āha. Yasmā cesā bha-kārattayena ca paṭimaṇḍitā dodhakagāthā, tasmā tatiyapāde madhurasadde ma-kāro adhikopi ariyacariyādipadehi viya anekakkharapadena yuttattā anupavajjoti daṭṭhabbaṃ.

说“法集”为联系。如此依四大句法，仅以约定文字记载，注释中说「听闻时、复查时、持行时皆可称为法，永远皆是善美，基于全面通达且持续流转，具备精通且系统分类，以五蕴等为区分，以善等为类别，并以目的等正当地划分，依此说三者皆属约定文字之法」(vi. va. aṭṭha. 887)。如遇危险沉没时，听说时都能互相呼应出现，为见面对面教导之意，此处以“此”等示近指。再说“法”为通用称谓，因其包含四类法。如注释云，约定文字之法则无论于清规戒律等只要依规执行都可成就，于此目的亦如建筑物遮盖穹苍之助。以一般意义明下法后说“此”。由于巴利文制作者善用辅音连缀及美声表现，故于第三节中“ma-”声较“a-”更为响亮如圣行尊称般，且与多个字连结用作表扬不相悖之用也。

Diṭṭhisīlasaṅghātenāti ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324, 356; a. ni. 6.11; pari. 274) evaṃ vuttāya diṭṭhiyā ceva ‘‘yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññupasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54; a. ni. 6.92; pari. 274) evaṃ vuttānaṃ sīlānañca saṃhatabhāvena, diṭṭhisīlasāmaññenāti attho. Saṃhatoti saṅghaṭito, sametoti vuttaṃ hoti. Ariyapuggalā hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatā eva. ‘‘Vuttañheta’’ntiādinā āhaccapāṭhena samattheti.

所谓见戒团体，意指“此处见解乃圣者守持，出入灭苦适行之见解，依此见解和谐地共同生活” (dī. ni. 3.324, 356; a. ni. 6.11; pari. 274)。又云：“以此见解所摄持之戒法，须坚固完整不破裂，不得懈怠杀生、偷盗、邪淫等戒，戒法得承持清净，利益广泛，且依定慧受持，禅那相应支持行持” (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54; a. ni. 6.92; pari. 274)。此意即为见戒圆满之意，所谓“团体”即联合、集合之义。圣者即便远离居处，亦依彼等美德合和共处。故云“已说即知”。

Yatthāti yasmiṃ saṅghe. Dinnanti pariccattaṃ annādideyyadhammaṃ, gāthābandhattā cettha anunāsikalopo. Dodhakagāthā hesā. Mahapphalamāhūti ‘‘mahapphala’’nti buddhādayo āhu. Catūsūti cettha ca-kāro adhikopi vuttanayena anupavajjo. Accantameva kilesāsucito visuddhattā sucīsu. ‘‘Sotāpanno sotāpattiphalasacchikiriyāya paṭipanno’’tiādinā (saṃ. ni. 5.488) vuttesu catūsu purisayugesu. Catusaccadhammassa, nibbānadhammassa ca paccakkhato dassanena, ariyadhammassa paccakkhadassāvitāya vā dhammadasā. Te puggalā maggaṭṭhaphalaṭṭhe yugale akatvā visuṃ visuṃ puggalagaṇanena aṭṭha ca honti. Imaṃ saṅghaṃ saraṇatthaṃ saraṇāya parāyaṇāya apāyadukkhavaṭṭadukkhaparitāṇāya upehi upagaccha bhaja seva, evaṃ vā jānāhi bujjhassūti saha yojanāya attho. Yattha yesu sucīsu catūsu purisayugesu dinnaṃ mahapphalamāhu, dhammadasā te puggalā aṭṭha ca, imaṃ saṅghaṃ saraṇatthamupehīti vā sambandho. Evampi hi paṭiniddeso yutto eva atthato abhinnattāti daṭṭhabbaṃ. Gāthāsukhatthañcettha purisapade īkāraṃ, puggalāpade ca rassaṃ katvā niddeso.

所谓“在其处”，意即于某团体中。赋予其供养以食物等，此处以歌诀连结而成助记。所谓蜂蜜歌诀。所谓大果，是佛陀等称之“大果”。“四”字在此亦为辅音连缀发音更明朗，不敢疏忽故强调。清净即断尽烦恼，纯净如水。关于“初果处”的修行等，俱含于此四类人。四圣谛法及涅槃法完全显现，圣法即得彻底见解和宣说。此四类人于道果得不相违逆之果位，人数总二十六。对此僧团诚心皈依，成就解脱苦难，得永远安乐，是修行之归着。所谓受持此四纯净圣人所称为大果者，此四圣人十二等人共八名。此属获得供养之僧团，受皈命因缘——意即此义相连一致。歌诀之欢喜含其于人之语，指向彼四类圣人及比库道义。

Ettāvatāti ‘‘esāha’’ntiādivacanakkamena. Tīṇi vatthūni ‘‘saraṇa’’nti gamanāni, tikkhattuṃ vā ‘‘saraṇa’’nti gamanānīti saraṇagamanāni. Paṭivedesīti attano hadayagataṃ vācāya pavedesi.

所谓“到此为止”，即以“是也”起首之语句。所谓三种“皈依”行为，即三种皈依之本义，或称三度皈依。所谓表达自身之心意于口舌之间，谓之皈依祈愿或皈依法语。

Saraṇagamanakathāvaṇṇanā皈依论述的注释

Saraṇagamanassa visayappabhedaphalasaṃkilesabhedānaṃ viya, kattu ca vibhāvanā tattha kosallāya hoti yevāti saha kattunā taṃ vidhiṃ dassetuṃ ‘‘idāni tesu saraṇagamanesu kosallatthaṃ…pe… veditabbo’’ti vuttaṃ. ‘‘Yo ca saraṇaṃ gacchatī’’ti iminā hi kattāraṃ vibhāveti tena vinā saraṇagamanasseva asambhavato, ‘‘saraṇagamana’’nti iminā ca saraṇagamanameva, ‘‘saraṇa’’ntiādīhi pana yathākkamaṃ visayādayo. Kasmā panettha vodānaṃ na gahitaṃ, nanu vodānavibhāvanāpi tattha kosallāya hotīti? Saccametaṃ, taṃ pana saṃkilesaggahaṇeneva atthato vibhāvitaṃ hotīti na gahitaṃ. Yāni hi nesaṃ saṃkilesakāraṇāni aññāṇādīni, tesaṃ sabbena sabbaṃ anuppannānaṃ anuppādanena, uppannānañca pahānena vodānaṃ hotīti. Atthatoti saraṇasaddatthato, ‘‘saraṇatthato’’tipi pāṭho, ayamevattho. Hiṃsatthassa sarasaddassa vasenetaṃ siddhanti dassento dhātvatthavasena ‘‘hiṃsatīti saraṇa’’nti vatvā taṃ pana hiṃsanaṃ kesaṃ, kathaṃ, kassa vāti codanaṃ sodheti ‘‘saraṇagatāna’’ntiādinā. Kesanti hi saraṇagatānaṃ. Kathanti teneva saraṇagamanena. Kassāti bhayādīnanti yathākkamaṃ sodhanā. Tattha saraṇagatānanti ‘‘saraṇa’’nti gatānaṃ. Saraṇagamanenāti ‘‘saraṇa’’nti gamanena kusaladhammena. Bhayanti vaṭṭabhayaṃ. Santāsanti cittutrāsaṃ teneva cetasikadukkhassa saṅgahitattā. Dukkhanti kāyikadukkhaggahaṇaṃ. Duggatiparikilesanti duggatipariyāpannaṃ sabbampi dukkhaṃ ‘‘duggatiyaṃ parikilissanaṃ saṃvibādhanaṃ, samupatāpanaṃ vā’’ti katvā, tayidaṃ sabbaṃ parato phalakathāyaṃ āvi bhavissati. Hiṃsanañcettha vināsanameva, na pana sattahiṃsanamivāti dasseti ‘‘hanati vināsetī’’ti iminā. Etanti saraṇapadaṃ. Adhivacananti nāmaṃ, pasiddhavacanaṃ vā, yathābhuccaṃ vā guṇaṃ adhikicca pavattavacanaṃ. Tenāha ‘‘ratanattayassevā’’ti.

“皈依法入”如同针对对象表现有别，包括五蕴之染污或不净之区别，亦有操作之巧巧，即根据对象特性细分。以此为依止的理解，故言“现今于这些皈依入式处理中，为利于巧用，……应当分辨”之语。又曰“皈依法者，指令者”此处即指示施行者，如果无此指令则不可能施行皈依行为。所谓皈依法及其类似词均有其不同情境与对象。何以未显列具体指令？因此指令性质本身之解析本意在于巧妙宜人故未详录。此实为皈依法之意涵，经由所有污染因缘之聚合而成，其中包含无明等诸因，故悄悄产生污染，诸污染因与行为之不起作用相互呼应，产生皈依法。意即皈依字面意义就是“待依靠之处”、“为依托之用”等。以“皈依法”字义证明，其本质在内容上，故云“皈依法”的含义为“出于依赖之意”此论。此处修正其含义，非谓字表伤害，而是因其依托与皈依者本身之依据，故称为“皈依法”。复审释“皈依法”称谓时，称引时亦分析为何对象为皈依法，该处为皈依法者之社会团体成员，表明彼等皈依本身有怖畏心，故悲悯由此消减其痛苦。所谓痛苦即为身体苦，所谓遭恶劣状态即为堕恶趣已发生，因解释而在后文详细呈现。此皈依法还包含其名称、闻名声誉，及质量优良等佳德表现。是故说“如宝贵事物之持有”。

Evaṃ hiṃsanatthavasena avisesato saraṇasaddatthaṃ dassetvā idāni tadatthavaseneva visesato dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Ratanattayassa paccekaṃ hiṃsanakāraṇadassanameva hi purimanayato imassa visesoti. Tattha hite pavattanenāti ‘‘sampannasīlā bhikkhave viharathā’’tiādinā (ma. ni. 1.64, 69) atthe sattānaṃ niyojanena. Ahitā ca nivattanenāti ‘‘pāṇātipātassa kho pāpako vipāko, pāpakaṃ abhisamparāya’’ntiādinā ādīnavadassanādimukhena anatthato ca sattānaṃ nivattanena. Bhayaṃ hiṃsatīti hitāhitesu appavattipavattihetukaṃ byasanaṃ appavattikaraṇena vināseti. Bhavakantārā uttāraṇena maggasaṅkhāto dhammo, phalanibbānasaṅkhāto pana assāsadānena sattānaṃ bhayaṃ hiṃsatīti yojanā. Kārānanti dānavasena, pūjāvasena ca upanītānaṃ sakkārānaṃ. Anupasaggopi hi saddo saupasaggo viya atthavisesavācako ‘‘appakampi kataṃ kāraṃ, puññaṃ hoti mahapphala’’ntiādīsu viya. Anuttaradakkhiṇeyyabhāvato vipulaphalapaṭilābhakaraṇena sattānaṃ bhayaṃ hiṃ satīti yojetabbaṃ. Imināpi pariyāyenāti ratanattayassa paccekaṃ hiṃsakabhāvakāraṇadassanavasena vibhajitvā vuttena imināpi kāraṇena. Yasmā panidaṃ saraṇapadaṃ nāthapadaṃ viya suddhanāmapadattā dhātvatthaṃ antonītaṃ katvā saṅketatthampi vadati, tasmā heṭṭhā saraṇaṃ parāyaṇanti attho vuttoti daṭṭhabbaṃ.

因因缘之故，若欲详尽说明皈依的特别意义，便说“或者如此”等语。三宝中，各自独立构成起害之因，故称其为特殊之事。此中“利益之转行”意味着“比库们应当具足善行而生活”等语，乃是借众生被法所感召而起之作用。所谓“不利益之转回”是指“杀生之恶果，恶果是因贪恋所转回等语”，通过灾厄示现及以非利益方式令众生转回。所谓“恐怖杀害”，是在善恶间起作用者为少见转向恶者，是转向恶的因，故作毁灭之用。生死荆棘的度越法，即是道法的说明，果报涅槃的说法，则以宽恕施予使众生远离恐惧和杀害，这二者构成连带关系。所谓缘由，乃由布施与礼敬而产生的尊敬；而轻微接触的音声，如和声般表示特定含义，是“即便极少为善行，也得到大果报”等句。三宝具足无上难获之德与广大神通，是以令众生远离恐怖与杀害，应当依此相因联结。此段以此起因之视角，区分了三宝身为个别起害和驱害因。由于皈依地不是保护之地，而是清净之名所立，与本质事理相符（此为释示之意），故下文即以皈依为终极归依义加以解说，应当明白。

Evaṃ saraṇatthaṃ dassetvā idāni saraṇagamanatthaṃ dassento ‘‘tappasādā’’tiādimāha. Tattha ‘‘sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’ti evamādinā tasmiṃ ratanattaye pasādo tappasādo, tadeva ratanattayaṃ garu etassāti taggaru, tassa bhāvo taggarutā, tappasādo ca taggarutā ca tappasādataggarutā, tāhi. Vihatakileso vidhutavicikicchāsammohāsaddhiyādipāpadhammattā, tadeva ratanattayaṃ parāyaṇaṃ parāgati tāṇaṃ leṇaṃ etassāti tapparāyaṇo, tassa bhāvo tapparāyaṇatā, sāyeva ākāro tapparāyaṇatākāro, tena pavatto tapparāyaṇatākārappavatto. Ettha ca pasādaggahaṇena lokiyaṃ saraṇagamanamāha. Tañhi saddhāpadhānaṃ, na ñāṇapadhānaṃ, garutāgahaṇena pana lokuttaraṃ. Ariyā hi ratanattayaṃ guṇābhiññatāya pāsāṇacchattaṃ viya garuṃ katvā passanti, tasmā tappasādena tadaṅgappahānavasena vihatakileso, taggarutāya ca agāravakaraṇahetūnaṃ samucchedavasenāti yojetabbaṃ. Tapparāyaṇatā panettha taggatikatāti tāya catubbidhampi vakkhamānaṃ saraṇagamanaṃ gahitanti daṭṭhabbaṃ. Avisesena vā pasādagarutā jotitāti pasādaggahaṇena anaveccappasādassa lokiyassa, aveccappasādassa ca lokuttarassa gahaṇaṃ, tathā garutāgahaṇena lokiyassa garukaraṇassa, lokuttarassa cāti ubhayenapi padena ubhayampi lokiyalokuttarasaraṇagamanaṃ yojetabbaṃ. Uppajjati cittametenāti uppādo, sampayuttadhammasamūho, cittañca taṃ uppādo cāti cittuppādo. Samāhāradvandepi hi katthaci pulliṅgamicchanti saddavidū, tadākārappavattaṃ saddhāpaññādisampayuttadhammasahitaṃ cittaṃ saraṇagamanaṃ nāma ‘‘saraṇanti gacchati etenāti katvā’’ti vuttaṃ hoti. ‘‘Taṃsamaṅgī’’tiādi kattuvibhāvanā. Tena yathāvuttacittuppādena samaṅgīti taṃsamaṅgī. Tenāha ‘‘vuttappakārenacittuppādenā’’ti . Upetīti bhajati sevati payirupāsati, jānāti vā, bujjhatīti attho.

如此说明皈依之事后，接着说明皈依之由来，称为“吾信时”等。所谓“三宝”即“正觉世尊、正宣法义、正行僧众”如是三宝，乃是皈依的根基与永恒尊重，此尊重即为莊严，其状态即为尊庄严，亦即尊庄严之最坚实基础。心中除去烦恼、怀疑、迷惑及不信，以此恶性质，三宝乃为终极之依止及庇护。此为皈依之现实层面，即俗世皈依。由信根加持，使得离世间的三宝，形成高贵庄严。以此说当依赖此庄严，世间皈依即由此而成。信心非智，乃基於信心的持守；圣者对三宝之亲证，乃对应智慧。世俗皈依有二种：一为无智而皈依，如照护母亲等小孩；一为具智而皈依。两者均由善业基础发起，为显示以十种善业因缘中视见为首，故称为见业。见业意谓依因执持正见，亦对信心相应故。正见与信心的持有共同构成扫除杂念的金刚心，因信见定而产生的心，称为善皈依心。此段底部即指出“由信外道做成的心生起”，说明由信见持守而生的心的成就。

Lokuttaraṃ saraṇagamanaṃ kesanti āha ‘‘diṭṭhasaccāna’’nti, aṭṭhannaṃ ariyapuggalānanti attho. Kadā taṃ ijjhatīti āha ‘‘maggakkhaṇe’’ti, ‘‘ijjhatī’’ti padena cetassa sambandho. Maggakkhaṇe ijjhamāneneva hi catusaccādhigamena phalaṭṭhānampi saraṇagamakatā sijjhati lokuttarasaraṇagamanassa bhedābhāvato, tesañca ekasantānattā. Kathaṃ taṃ ijjhatīti āha ‘‘saraṇagamanupakkilesasamucchedenā’’tiādi, upapakkilesasamucchedato, ārammaṇato, kiccato ca sakalepi ratanattaye ijjhatīti vuttaṃ hoti. Saraṇagamanupakkilesasamucchedenāti cettha pahānābhisamayaṃ sandhāya vuttaṃ, ārammaṇatoti sacchikiriyābhisamayaṃ. Nibbānārammaṇaṃ hutvā ārammaṇato ijjhatīti hi yojetabbaṃ, tvā-saddo ca hetutthavācako yathā ‘‘sakko hutvā nibbattī’’ti (dha. pa. aṭṭha. 1.2.29). Apica ‘‘ārammaṇato’’ti vuttamevatthaṃ sarūpato niyameti ‘‘nibbānārammaṇaṃ hutvā’’ti iminā. ‘‘Kiccato’’ti tadavasesaṃ bhāvanābhisamayaṃ pariññābhisamayañca sandhāya vuttaṃ. ‘‘Ārammaṇato nibbānārammaṇaṃ hutvā’’ti etena vā maggakkhaṇānurūpaṃ ekārammaṇataṃ dassetvā ‘‘kiccato’’ti iminā pahānato avasesaṃ kiccattayaṃ dassitanti daṭṭhabbaṃ. ‘‘Maggakkhaṇe, nibbānārammaṇaṃ hutvā’’ti ca vuttattā atthato maggañāṇasaṅkhāto catusaccādhigamo eva lokuttarasaraṇagamananti viññāyati. Tattha hi catusaccādhigamane saraṇagamanupakkilesassa pahānābhisamayavasena samucchindanaṃ bhavati, nibbānadhammo pana sacchikiriyābhisamayavasena, maggadhammo ca bhāvanābhisamayavasena paṭivijjhiyamānoyeva saraṇagamanatthaṃ sādheti, buddhaguṇā pana sāvakagocarabhūtā pariññābhisamayavasena paṭivijjhiyamānā saraṇagamanatthaṃ sādhenti, tathā ariyasaṅghaguṇā. Tenāha ‘‘sakalepi ratanattaye ijjhatī’’ti.

对于超越世俗的皈依，称为“正见真理之集体”，即八成圣人集合之义。问何时欢喜，答曰“在道之时”，此“欢喜”与心的关系。即在道初悟时，因四谛证得而得的安心满足，是无世间皈依区别灭除，是同一。何以欢喜，是因灭除依止内外障碍而起，为遍行三宝而欢喜。所谓灭除即宣说“集灭与其因障的根除”，依持初发心、及禅修成熟的见道相续而生欢喜。此处以信心及皈依荣光之故，表明对世俗层面及出世层面皈依的正确关系。由信心庄严承载的心欢喜，产生对皈依的依止。此段表明两种皈依之理相续为一，不应分割看待。世俗皈依包括正确智慧的弃断会合，出世皈依则包括觉知已证，如此荏苒，使二者终成合而为一。

Phalapariyattīnampettha vuttanayena maggānuguṇappavattiyā gahaṇaṃ, apariññeyyabhūtānañca buddhasaṅghaguṇānaṃ tagguṇasāmaññatāyāti daṭṭhabbaṃ. Evañhi sakalabhāvavisiṭṭhavacanaṃ upapannaṃ hotīti. Ijjhantañca saheva ijjhati, na lokiyaṃ viya paṭipāṭiyā asammohapaṭivedhena paṭividdhattāti gahetabbaṃ. Padīpassa viya hi ekakkhaṇeyeva maggassa catukiccasādhananti. Ye pana vadanti ‘‘saraṇagamanaṃ nibbānārammaṇaṃ hutvā na pavattati, maggassa adhigatattā pana adhigatameva taṃ hoti ekaccānaṃ tevijjādīnaṃ lokiyavijjādayo viyā’’ti, tesaṃ pana vacane lokiyameva saraṇagamanaṃ siyā, na lokuttaraṃ, tañca ayuttameva duvidhassāpi tassa icchitabbattā. Tadaṅgappahānena saraṇagamanupakkilesavikkhambhanaṃ. Ārammaṇato buddhādiguṇārammaṇaṃ hutvāti etthāpi vuttanayena attho, saraṇagamanupakkilesavikkhambhanato, ārammaṇato ca sakalepi ratanattaye ijjhatīti vuttaṃ hoti.

关于果报上的说法，现说明与道相称的行动采行，乃必捨弃无明及不成熟品质的善伪功德。由此可见，众生应据此辨别纯净与不纯事理。更要明了，皈依不当如俗世行事般盲信，而是应以智慧调查而真断信受。正如灯一念点亮，熄灭四重功德，四事相合即是皈依之名。此处称之为“心的生起”，含意为随缘谓心乃随缘产生的集合体。虽有时称此心为阳性，但此心是由信与智慧相应事务所聚合。此因缘生起的心名为皈依。三皈依中“归依”即为精神投入与内在依止，即喜爱、侍奉、知晓及悟入的涵义。

Tanti lokiyasaraṇagamanaṃ. ‘‘Sammāsambuddho bhagavā’’tiādinā saddhāpaṭilābho. Saddhāmūlikāti yathāvuttasaddhāpubbaṅgamā. Sahajātavasena pubbaṅgamatāyeva hi tammūlikatā saddhāvirahitassa buddhādīsu sammādassanassa asambhavato. Sammādiṭṭhi nāma buddhasubuddhataṃ, dhammasudhammataṃ saṅghasuppaṭipannatañca lokiyāvabodhavasena sammā ñāyena dassanato. ‘‘Saddhāpaṭilābho’’ti iminā sammādiṭṭhivirahitāpi saddhā lokiyasaraṇagamananti dasseti, ‘‘saddhāmūlikā ca sammādiṭṭhī’’ti pana etena saddhūpanissayā yathāvuttā paññāti. Lokiyampi hi saraṇagamanaṃ duvidhaṃ ñāṇasampayuttaṃ, ñāṇavippayuttañca. Tattha paṭhamena padena mātādīhi ussāhitadārakādīnaṃ viya ñāṇavippayuttaṃ saraṇagamanaṃ gahitaṃ, dutiyena pana ñāṇasampayuttaṃ. Tadubhayameva puññakiriyavatthu visesabhāvena dassetuṃ ‘‘dasasu puññakiriyavatthūsu diṭṭhijukammanti vuccatī’’ti āha. Diṭṭhi eva attano paccayehi ujuṃ karīyatīti hi atthena sammādiṭṭhiyā diṭṭhijukammabhāvo, diṭṭhi ujuṃ karīyati etenāti atthena pana saddhāyapi. Saddhāsammādiṭṭhiggahaṇena cettha tappadhānassāpi cittuppādassa gahaṇaṃ, diṭṭhijukammapadena ca yathāvuttena karaṇasādhanena, evañca katvā ‘‘tapparāyaṇatākārappavatto cittuppādo’’ti heṭṭhā vuttavacanaṃ samatthitaṃ hoti, saddhāsammādiṭṭhīnaṃ pana visuṃ gahaṇaṃ taṃsampayuttacittuppādassa tappadhānatāyāti daṭṭhabbaṃ.

至于超世间皈依，则称为“现见真理”，意指八成圣者。为何欢喜则云“道之时”，由此欢喜即心意关系。在此，皈依之信获亦称为“信根本”，是由信所先导。没有与信相应之清明观察，则佛及其教法不可能真正被觉悟。所谓正见，是佛敷陈真理、法得如法、僧得正行，透过俗世观照得以明知。此处指即令无正见者亦产生皈依，故谓此为俗皈依。然信者乃有正见的依赖，因此智慧依信而起。世俗皈依有知与无知之分别。前者如被父母激励幼子，后者则具智也。二者皆由功德造作所显示，《十善业》指正见作为前提正做，则表明有此正见才行此行为。此理亦适用于信。结论是信与正见合为皈依之本，因此才成立此心生的说法，此盖皈依的内在基理。

Tayidanti lokiyaṃ saraṇagamanameva paccāmasati lokuttarassa tathā bhedābhāvato. Tassa hi maggakkhaṇeyeva vuttanayena ijjhanato tathāvidhassa samādānassa avijjamānattā esa bhedo na sambhavatīti. Attā sanniyyātīyati appīyati pariccajīyati etenāti attasanniyyātanaṃ, yathāvuttaṃ saraṇagamanasaṅkhātaṃ diṭṭhijukammaṃ. Taṃ ratanattayaṃ parāyaṇaṃ paṭisaraṇametassāti tapparāyaṇo, puggalo, cittuppādo vā, tassa bhāvo tapparāyaṇatā, tadeva diṭṭhijukammaṃ. ‘‘Saraṇa’’nti adhippāyena sissabhāvaṃ antevāsikabhāvasaṅkhātaṃ vattapaṭivattādikaraṇaṃ upagacchati etenāti sissabhāvūpagamanaṃ. Saraṇagamanādhippāyeneva paṇipatati etenāti paṇipāto, paṇipatanañcettha abhivādanapaccuṭṭhānaañjalikammasāmīcikammameva, sabbattha ca atthato yathāvuttadiṭṭhijukammameva veditabbaṃ.

此处示世俗皈依与超世俗皈依在本质上无二。于道理所说之道初成时之欢喜，非无分歧；且诸般自存与放弃之相，尽集于心，故无二异。所谓“自我受约束、喜爱与舍弃”即是自主约束，是皈依俗世意义中的正见修行。皈依由于内心的奉献与谦敬，表现于敬礼如跪拜合掌等行为，普遍适用。此处应当辨识其理义，不仅为世俗层面，更是基于正见执行的皈依之表现。

Saṃsāradukkhanittharaṇatthaṃ attano attabhāvassa pariccajanaṃ attapariccajanaṃ. Tapparāyaṇatādīsupi eseva nayo. Hitopadesakathāpariyāyena dhammassāpi ācariyabhāvo samudācarīyati ‘‘phalo ambo aphalo ca, te satthāro ubho mamā’’tiādīsu viyāti āha ‘‘dhammassa antevāsiko’’ti. ‘‘Abhivādanā’’tiādi paṇipātassa atthadassanaṃ. Buddhādīnaṃyevāti avadhāraṇassa attasanniyyātanādīsupi sīhagatikavasena adhikāro veditabbo. Evañhi tadaññanivattanaṃ kataṃ hotīti. ‘‘Imesañhī’’tiādi catudhā pavattanassa samatthanaṃ, kāraṇadassanaṃ vā.

为了超越轮回之苦，以及为了舍弃自身的我执和我执所缘之所有，称为对自体的舍弃和对自体所缘的舍弃。这与对止息之所行等的舍弃同理。借助有益劝导的言语而教化法者身份得以建立，故称作“法的终结者”。“合掌敬礼”等行为用于表达意义。此类“佛等众生”称谓，包括对自身的限定范畴，也应视为带有狮子威仪的权利表现。如此便完成了对彼彼此此知识传承的继续。用“这就是这样”等句式则用以说明四种不同的法教广展开示意及原因说明。

Evaṃ attasanniyyātanādīni ekena pakārena dassetvā idāni aparehipi pakārehi dassetuṃ ‘‘apicā’’tiādi āraddhaṃ, etena attasanniyyātanatapparāyaṇatādīnaṃ catunnaṃ pariyāyantarehipi attasanniyyātanatapparāyaṇatādi katameva hoti atthassa abhinnattā yathā taṃ ‘‘sikkhāpaccakkhānaabhūtārocanānī’’ti dasseti. Jīvitapariyantikanti bhāvanapuṃsakavacanaṃ, yāvajīvaṃ gacchāmīti attho. Mahākassapo kira sayameva pabbajitavesaṃ gahetvā mahātitthabrāhmaṇagāmato nikkhamitvā gacchanto tigāvutamaggaṃ paccuggamanaṃ katvā antarā ca rājagahaṃ, antarā ca nāḷandaṃ bahuputtakanigrodharukkhamūle ekakameva nisinnaṃ bhagavantaṃ passitvā ‘‘ayaṃ bhagavā arahaṃ sammāsambuddho’’ti ajānantoyeva ‘‘satthārañca vatāhaṃ passeyyaṃ, bhagavantameva passeyya’’ntiādinā (saṃ. ni. 2.154) saraṇagamanamakāsi. Tena vuttaṃ ‘‘mahākassapassa saraṇagamanaṃ viyā’’ti. Vitthāro kassapasaṃyuttaṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 2.2.154) gahetabbo. Tattha satthārañcavatāhaṃ passeyyaṃ, bhagavantameva passeyyanti sace ahaṃ satthāraṃ passeyyaṃ, imaṃ bhagavantaṃyeva passeyyaṃ. Na hi me ito aññena satthārā bhavituṃ sakkā. Sugatañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyanti sace ahaṃ sammāpaṭipattiyā suṭṭhu gatattā sugataṃ nāma passeyyaṃ, imaṃ bhagavantaṃyeva passeyyaṃ. Na hi me ito aññena sugatena bhavituṃ sakkā. Sammāsambuddhañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyanti sace ahaṃ sammā sāmañca saccāni buddhattā sammāsambuddhaṃ nāma passeyyaṃ, imaṃ bhagavantaṃyeva passeyyaṃ, na hi me ito aññena sammāsambuddhena bhavituṃ sakkāti ayamettha aṭṭhakathā. Sabbattha ca-saddo, vata-saddo ca padapūraṇamattaṃ, ce-saddena vā bhavitabbaṃ ‘‘sace’’ti aṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 2.2.154) vuttattā. Vata-saddo ca passitukāmatāya ekaṃsatthaṃ dīpetītipi yujjati.

依此，对自身限定范畴诸相，只需以一种方式加以表示，之后方可用其他多种方式加以示现，起于“更有”等开端。就此自身限定范畴、止息所行等的四种转变方式能现何义，其本质是一体相连，就像“由闻习生起的所见”所示。所谓生命结束，即是修行者对生命进程终止的表达。传说中大咖萨巴，在清晨换过僧衣，离开大婆罗门乡，跋涉三十道行至王舍城及那兰陀，坐于多子无花果树下见佛，心念“此即佛世尊，具阿拉汉、正觉者”，虽初不知名，但坚信“必当见此导师”，“必当见此世尊”等，遂归依佛。此事称为“大咖萨巴的归依”，详载于《大咖萨巴经注》中。经文所言“必当见导师，必当见世尊”，若我得见导师，必见此佛；若我得见佛，必见此世尊，盖因我他不可能有他佛出现。若我得见正觉者，必见此佛，此即此注释。全词义详备，连带“若”等假设语气者，实为注释意图。用“若”字，是因文体所需。用“若”使语义完整、理路明晰。

‘‘So aha’’ntiādi suttanipāte āḷavakasutte. Tattha kiñcāpi maggeneva tassa saraṇagamanamāgataṃ, sotāpannabhāvadassanatthaṃ, pana pasādānurūpadassanatthañca evaṃ vācaṃ bhindatīti tadaṭṭhakathāyaṃ (su. ni. aṭṭha. 1.181) vuttaṃ. Gāmā gāmanti aññasmā devagāmā aññaṃ devagāmaṃ, devatānaṃ vā khuddakaṃ, mahantañca gāmantipi attho. Purā puranti etthāpi eseva nayo. Dhammassa ca sudhammatanti buddhassa subuddhataṃ, dhammassa sudhammataṃ, saṅghassa suppaṭipannatañca abhitthavitvāti saha samuccayena, pāṭhasesena ca attho, sambuddhaṃ namassamāno dhammaghosako hutvā vicarissāmīti vuttaṃ hoti.

“就是他”如阿拉瓦卡经中所说。那里有人因见归依获得了入流果证明，为了适合安稳由此而生的信心，故有不同说法分开表述，此即经注所述。《村与村》乃是指诸天界及众天众多村落。自古以来皆照此理施行。正法者即佛，法得正宣。僧之修习亲证圆满。由此清楚显示，敬礼佛陀即传扬正法者之职责与行持，此即厘清含义之要义。

Āḷavakādīnanti ādi-saddena sātāgirahemavatādīnampi saṅgaho. Nanu ca ete āḷavakādayo adhigatamaggattā maggeneva āgatasaraṇagamanā, kasmā tesaṃ tapparāyaṇatāsaraṇagamanaṃ vuttanti? Maggenāgatasaraṇagamanehipi tehi tapparāyaṇatākārassa paveditattā. ‘‘So ahaṃ vicarissāmi…pe… sudhammataṃ, (saṃ. ni. 1.246; su. ni. 194) te mayaṃ vicarissāma, gāmā gāmaṃ nagā nagaṃ…pe… sudhammata’’nti (su. ni. 182) ca hi etehi tapparāyaṇatākāro pavedito. Tasmā saraṇagamanavisesamanapekkhitvā pavedanākāramattaṃ upadisantena evaṃ vuttanti daṭṭhabbaṃ. Athāti ‘‘kathaṃ kho brāhmaṇo hotī’’tiādinā puṭṭhassa aṭṭhavidhapañhassa ‘‘pubbenivāsaṃ yo vedī’’tiādinā byākaraṇapariyosānakāle. Idañhi majjhimapaṇṇāsake brahmāyusutte (ma. ni. 2.394) paricumbatīti pariphusati . Parisambāhatīti parimajjati. Evampi paṇipāto daṭṭhabboti evampi paramanipaccakārena paṇipāto daṭṭhabbo.

阿拉瓦卡等词首乃含盖有山镇诸地之意，连同献舍家族在内总称之。既已得法上归依，便如道路上行人般前往，何以说此为舍弃正知者之归依？即使是行径之人的归依，亦表示此他们能断舍正知者执持之象。故此舍弃正知者归依之说，乃根据其所形之仪式以示教化。此乃因有所希求故为人演说归依义务。故知看待时应留意归依者之特征。至于《婆罗门为何成婆罗门》等八问，于了解过去世因缘时作为说明，亦载于中部五十经婆罗门寿命经，意即绵延其义，广义而言礼佛如同示意香云，净其尘垢。禀承此理合掌便是表达敬意的仪式，而净则是供养之意，以示对佛法的印证。

So panesāti paṇipāto. Ñāti…pe… vasenāti ettha ñātivasena, bhayavasena, ācariyavasena, dakkhiṇeyyavasenāti paccekaṃ yojetabbaṃ dvandaparato suyyamānattā. Tattha ñātivasenāti ñātibhāvavasena. Bhāvappadhānaniddeso hi ayaṃ, bhāvalopaniddeso vā tabbhāvasseva adhippetattā. Evaṃ sesesupi paṇipātapadena cetesaṃ sambandho tabbasena paṇipātassa catubbidhattā. Tenāha ‘‘dakkhiṇeyyapaṇipātenā’’ti, dakkhiṇeyyatāhetukena paṇipātenevāti attho. Itarehīti ñātibhāvādihetukehi paṇipātehi. ‘‘Seṭṭhavasenevā’’tiādi tassevatthassa samatthanaṃ . Idāni ‘‘na itarehī’’tiādinā vuttameva atthattayaṃ yathākkamaṃ vitthārato dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. ‘‘Sākiyo vā’’ti pitupakkhato ñātikuladassanaṃ, ‘‘koliyo vā’’ti pana mātupakkhato. Vandatīti paṇipātassa upalakkhaṇavacanaṃ. Rājapūjitoti rājūhi, rājūnaṃ vā pūjito yathā ‘‘gāmapūjito’’ti. Pūjāvacanapayoge hi kattari sāmivacanamicchanti saddavidū. Bhagavatoti bodhisattabhūtassa, buddhabhūtassa vā bhagavato. Uggahitanti sikkhitasippaṃ.

所谓供养即合掌礼拜。诸亲属因其亲属身份而以畏敬或尊师或礼物等方式联系，此即双重关系的生成。亲属名号是指亲属情意与归属感的表现。意涵是此种态度的带领或固执遵守。因而诸种合掌礼拜中，心或身之关系与行为多有四种表现。故称“以礼物合掌”是指因礼物起因而行之合掌，其它情由亦有合掌表现。所谓至亲礼拜，是指此种礼拜最适用的典型。接下来“释迦族”乃父系亲族称谓，“拘梨族”为母系亲族称谓。合掌是合礼之意，国王及大臣若礼赞，即称为“国王敬礼”或“拱手礼”。对菩提萨埵或已成佛者尊敬之称谓为世尊。教导之技艺即为修习技巧。

‘‘Catudhā’’tiādi siṅgālovādasutte (dī. ni. 3.265) gharamāvasanti ghare vasanto, kammappavacanīyayogato cettha bhummatthe upayogavacanaṃ. Kammaṃ payojayeti kasivāṇijjādikammaṃ payojeyya. Kulānañhi na sabbakālaṃ ekasadisaṃ vattati, kadāci rājādivasena āpadāpi uppajjati, tasmā ‘‘āpadāsu uppannāsu bhavissatī’’ti evaṃ manasi katvā nidhāpeyyāti āha ‘‘āpadāsu bhavissatī’’ti. Imesu pana catūsu koṭṭhāsesu ‘‘ekena bhoge bhuñjeyyā’’ti vuttakoṭṭhāsatoyeva gahetvā bhikkhūnampi kapaṇaddhikādīnampi dānaṃ dātabbaṃ, pesakāranhāpitakādīnampi vetanaṃ dātabbanti ayaṃ bhogapariggahaṇānusāsanī, evarūpaṃ anusāsaniṃ uggahetvāti attho. Idañhi diṭṭhadhammikaṃyeva sandhāya vadati, samparāyikaṃ, pana niyyānikaṃ vā anusāsaniṃ paccāsisantopi dakkhiṇeyyapaṇipātameva karoti nāmāti daṭṭhabbaṃ. ‘‘Yo panā’’tiādi ‘‘seṭṭhavaseneva…pe… gaṇhātī’’ti vuttassatthassa vitthāravacanaṃ.

“四种”如丝加罗颂中所述，居室之内，居于室内，因缘法欲，故此地乃为适用环境。业即驱动，如同金属商等鼓动业力。家族诸人非恒常同住，时有天灾人祸出现，故心念“灾难时有出现”，当以安心方式调伏。就此四种舍所，曾有教诲“各自只享一物”，此说语乃拣选语，连同受供养者如比库和乞食者等薪水亦需给予。此乃存养财物规制的教义，其目的在规范财物取用。如是规制仅限在世俗法义层面，若及往生者与涅槃者教令，不包括受戒之合掌礼拜，但仍可在礼物交换期间适用。文中又以“若”号起头，说明“乃至美好归依者也”取意。

‘‘Eva’’ntiādi pana ‘‘seṭṭhavasena ca bhijjatī’’ti vuttassa byatirekadassanaṃ. Atthavasā liṅgavibhattivipariṇāmoti katvā gahitasaraṇāya upāsikāya vātipi yojetabbaṃ. Evamīdisesu. Pabbajitampīti pi-saddo sambhāvanatthoti vuttaṃ ‘‘pageva apabbajita’’nti. Saraṇagamanaṃ na bhijjati seṭṭhavasena avanditattā. Tathāti anukaḍḍhanatthe nipāto ‘‘saraṇagamanaṃ na bhijjatī’’ti. Raṭṭhapūjitattāti raṭṭhe, raṭṭhavāsīnaṃ vā pūjitattā. Tayidaṃ bhayavasena vanditabbabhāvasseva samatthanaṃ, na tu abhedassa kāraṇadassanaṃ, tassa pana kāraṇaṃ seṭṭhavasena avanditattāti veditabbaṃ. Vuttañhi ‘‘seṭṭhavasena ca bhijjatī’’ti. Seṭṭhavasenāti loke aggadakkhiṇeyyatāya seṭṭhabhāvavasenāti attho. Tenāha ‘‘ayaṃ loke aggadakkhiṇeyyoti vandatī’’ti. Titthiyampi vandato na bhijjati, pageva itaraṃ. Saraṇagamanappabhedoti saraṇagamanavibhāgo, tabbibhāgasambandhato cettha sakkā abhedopi sukhena dassetunti abhedadassanaṃ kataṃ.

这里所说“如此”等开头，后来又说“以最高者的身份被敬礼”为偏差之说。释义谓此为词性变化与语气转换的例证，强调此义应与根本义相反，因而将其归于注解。对护持教法者或受护者均可适用此说。如此等语句即为此类用法。"出家"一词亦有此义，指称“仅次而出家”的意思。"皈依"行动未转变为"敬礼最高者"，故此处“皈依行动不敬礼最高者”之句为片语附加。此谓后加了名词格的反复词“皈依行动不敬礼”，二重词为表达强调之用。"国家敬礼"意指在国中，或于国民之中受敬意。该处强调依恐惧敬礼状态，而非不可破坏的缘由。其因在于尚未敬礼于最高者的缘故。正如所说“以最高者被敬礼”。“最高者被敬礼”的含义即是，世俗中被视为尊贵最顶者。故言“此人被世间视为尊贵最顶者”，故而被敬礼。外道虽礼敬，然而不皈依，其皈依惟有他种界别。皈依行为之差异，即皈依的细分。若就细分相互相关，则可见此差异皆能同时显现，故作差异说明。

Ariyamaggo eva lokuttarasaraṇagamananti cattāri sāmaññaphalāni vipākaphalabhāvena vuttāni. Sabbadukkhakkhayoti sakalassa vaṭṭadukkhassa anuppādanirodho nibbānaṃ. Ettha ca kammasadisaṃ vipākaphalaṃ, tabbiparītaṃ ānisaṃsaphalanti daṭṭhabbaṃ. Yathā hi sālibījādīnaṃ phalāni taṃsadisāni vipakkāni nāma honti, vipākaniruttiñca labhanti, na mūlaṅkurapattakkhandhanāḷāni, evaṃ kusalākusalānaṃ phalāni arūpadhammabhāvena, sārammaṇabhāvena ca sadisāni vipakkāni nāma honti, vipākaniruttiñca labhanti, na tadaññāni kammanibbattānipi kammaasadisāni, tāni pana ānisaṃsāni nāma honti, ānisaṃsaniruttimattañca labhantīti. ‘‘Vuttañheta’’ntiādinā dhammapade aggidattabrāhmaṇavatthupāḷimāharitvā dasseti.

圣道为至高无上的超世皈依道理，指四果或四果的果报缘起果报的状态。所谓“诸苦尽灭”即指所有烦恼的生灭止息，称为涅槃。此处所说与业相应的果报，须视为相反的因缘果报。譬如水稻等种子的结实，即所谓相应的果实，名为因由果报，是因缘因由的果报，也称为果报名号。并非根、茎、枝、叶等部分，亦非色形之诸法。善不善的果报，虽无形质、无相，而以其本质、主要表象，称为相应的果报；亦称为因缘果报，因此得名。以“已说过”等语，取佛经教义如登火者婆罗门文体加以表现。

Yo cāti ettha ca-saddo byatireke, yo panāti attho. Tatrāyamadhippāyo – byatirekatthadīpane yadi ‘‘bahuṃ ve saraṇaṃ yanti, pabbatāni vanāni cā’’tiādinā (dha. pa. 188) vuttaṃ khemaṃ saraṇaṃ na hoti, na uttamaṃ saraṇaṃ, etañca saraṇamāgamma sabbadukkhā na pamuccati, evaṃ sati kiṃ nāma vatthu khemaṃ saraṇaṃ hoti, uttamaṃ saraṇaṃ, kiṃ nāma vatthuṃ saraṇamāgamma sabbadukkhā pamuccatīti ce?

“谁”词义有二，一为“谁”，一为“何”。此处有三准则：关于差别释义的阐明，若说“众多皈依之处生于山林丛林”等（提婆达多句，呾陀波罗多罗经188节）所说，则此不是安稳之皈依地，不是最上皈依地。若依此皈依，则无法断除一切苦恼。如此看来，安稳的皈依地为何？最上皈依地为何？依靠何处得皈依而断一切苦恼？如果这样推究。

Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato…pe…

此句言及“皈依佛、法、僧”，是皈依三宝之根本。该句本节中省略，后续有显文。

Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;

此即是“皈依即是安稳，皈依即是最上之皈依”。

Etaṃ saraṇamāgamma, sabbadukkhā pamuccatīti. (dha. pa. 190-92);

依靠此皈依，断除诸苦。如《呾陀波罗多罗经》第二百节至第一百九十二节所言。

Evamīdisesu. Lokiyassa saraṇagamanassa aññatitthiyāvandanādinā kuppanato, calanato ca akuppaṃ acalaṃ lokuttarameva saraṇagamanaṃ pakāsetuṃ ‘‘cattāri ariyasaccāni, sammappaññāya passatī’’ti vuttaṃ. Vācāsiliṭṭhatthañcettha sammāsaddassa rassattaṃ. ‘‘Dukkha’’ntiādi ‘‘cattāri ariyasaccānī’’ti vuttassa sarūpadassanaṃ. Dukkhassa ca atikkamanti dukkhanirodhaṃ. Dukkhūpasamagāminanti dukkhanirodhagāmiṃ. ‘‘Eta’’nti ‘‘cattāri…pe… passatī’’ti (dha. pa. 190) evaṃ vuttaṃ lokuttarasaraṇagamanasaṅkhātaṃ ariyasaccadassanaṃ. Kho-saddo avadhāraṇattho padattayepi yojetabbo.

如此等处，凡世间皈依之事，因他教徒之礼敬等而生瞋恚、动乱，反而要使皈依既不动摇且稳固之超世间皈依显现时，乃言“四圣谛，借正智而观察”，此乃弘宣法义之语。言语之纯正明了含意，现于此地。所谓“苦”等词，乃“四圣谛”的具体呈现。苦难之超越即苦灭。能使苦灭者谓苦灭之道。此“是”字，谓四谛……正如〔大品〕一九〇偈所说，此乃超世间皈依之四圣谛显示。故“声”之涵义当兼顾词义与意义。

Niccato anupagamanādivasenāti ‘‘nicca’’nti aggahaṇādivasena, itinā niddisitabbehi to-saddamicchanti saddavidū. ‘‘Vuttañheta’’ntiādinā ñāṇavibhaṅgādīsu (ma. ni. 3.126; a. ni. 1.268) āgataṃ pāḷiṃ sādhakabhāvena āharati. Aṭṭhānanti janakahetupaṭikkhepo. Anavakāsoti paccayahetupaṭikkhepo. Ubhayenāpi kāraṇameva paṭikkhipati. Yanti yena kāraṇena. Diṭṭhisampannoti maggadiṭṭhiyā sampanno sotāpanno. Kañci saṅkhāranti catubhūmakesu saṅkhatasaṅkhāresu ekampi saṅkhāraṃ. Niccato upagaccheyyāti ‘‘nicco’’ti gaṇheyya. Sukhato upagaccheyyāti ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’’ti (dī. ni. 1.76) evaṃ attadiṭṭhivasena ‘‘sukho’’ti gaṇheyya, diṭṭhivippayuttacittena pana ariyasāvako pariḷāhavūpasamatthaṃ mattahatthiparittāsito cokkhabrāhmaṇo viya ukkārabhūmiṃ kañci saṅkhāraṃ sukhato upagacchati. Attavāre kasiṇādipaṇṇattisaṅgahaṇatthaṃ ‘‘saṅkhāra’’nti avatvā ‘‘dhamma’’nti vuttaṃ. Yathāha parivāre –

所谓常无间断等，是以“常”字为领受之意义，用所应当解析的两义搭配，称为通达义者。以“如是所说”等词语见于各种智慧分解等典籍中〔大念处论〕，此巴利文乃因求道方便而取用。所说八因，谓生父母因缘消除。所谓无间断，谓因缘消除。两者皆仅断因缘。之义为“由何因缘”。称为“信解充足”，即得道之信解已满具，得须陀洹果者。所说有为者，谓四类有为法中之一法也。谓无间断者，应以“无间断”为总摄。谓安乐来无间断者，应以“常乐我净”〈长部·念处尼柯耶〉义，依自见，谓安乐，并以此见断邪见故，圣弟子为修复心患，远离激昂，如同大梵天为善地栖息，亦以喜悦缘和善心而安乐内迎某有为。此于自界乃以色种等为聚合物，“有为”名之，“法”亦称之。譬如如父母亲族：

‘‘Aniccā sabbe saṅkhārā, dukkhānattā ca saṅkhatā;

“诸有为法皆无常，因结故苦，

Nibbānañceva paññatti, anattā iti nicchayā’’ti. (pari. 257);

涅槃又名分别，断我无我之断也。”（长老集257偈）

Imesu pana tīsupi vāresu ariyasāvakassa catubhūmakavaseneva paricchedo veditabbo, tebhūmakavaseneva vā. Yaṃ yañhi puthujjano ‘‘niccaṃ sukhaṃ attā’’ti gāhaṃ gaṇhāti, taṃ taṃ ariyasāvako ‘‘aniccaṃ dukkhaṃ anattā’’ti gaṇhanto gāhaṃ viniveṭheti.

然此三种中或三或四之分节，圣弟子当知之。于此四种分节中，凡夫执“常乐我”为实者，圣弟子则执“无常苦无我”为实而断谬解。

‘‘Mātara’’ntiādīsu janikā mātā, janako pitā, manussabhūto khīṇāsavo arahāti adhippeto. Kiṃ pana ariyasāvako tehi aññampi pāṇaṃ jīvitā voropeyyāti? Etampi aṭṭhānameva. Cakkavattirajjasakajīvitahetupi hi so taṃ jīvitā na voropeyya, tathāpi puthujjanabhāvassa mahāsāvajjatādassanatthaṃ ariyabhāvassa ca balavatāpakāsanatthaṃ evaṃ vuttanti daṭṭhabbaṃ. Paduṭṭhacittoti vadhakacittena padūsanacitto, padūsitacitto vā. Lohitaṃ uppādeyyāti jīvamānakasarīre khuddakamakkhikāya pivanamattampi lohitaṃ uppādeyya. Saṅghaṃ bhindeyyāti samānasaṃvāsakaṃ samānasīmāyaṃ ṭhitaṃ saṅghaṃ pañcahi kāraṇehi bhindeyya, vuttañhetaṃ ‘‘pañcahupāli ākārehi saṅgho bhijjati kammena, uddesena, voharanto, anussāvanena, salākaggāhenā’’ti (pari. 458) aññaṃ satthāranti ito aññaṃ titthakaraṃ ‘‘ayaṃ me satthā’’ti evaṃ gaṇheyya, netaṃ ṭhānaṃ vijjatīti attho. Bhavasampadāti sugatibhavena sampadā, idaṃ vipākaphalaṃ. Bhogasampadāti manussabhogadevabhogehi sampadā, idaṃ pana ānisaṃsaphalaṃ. ‘‘Vuttañheta’’ntiādinā devatāsaṃyuttādipāḷiṃ (saṃ. ni. 1.37) sādhakabhāvena dasseti.

所谓“母”等者，指生母，生父，成于人身且已断烦恼之阿拉汉者为长尊。圣弟子岂能以彼等为生死之贪恋而颠倒思维乎？此亦属八因之一。世间王主及其乐业等因缘故虽不辜负生命，然为凡夫心恶出大蔽业，为圣者之力与力所致，故如是说，宜见之。所谓恶心，为杀害意念及污秽心。云“生血”者，指存命者在刚死身体中，连同小蝇饮血而生制造血色。云破僧者，谓同居同域僧团因五种原因而分裂，所说“僧团由五巴吉帝亚成裂，因业、目的、战斗、教戒、杖罚”，他师则他教徒，应以“此为吾师”执持，不以此处立足为意。

Gatāseti ettha se-iti nipātamattaṃ. Na te gamissanti apāyabhūminti te buddhaṃ saraṇaṃ gatā tannimittaṃ apāyaṃ na gamissanti. Mānusanti ca gāthābandhavasena visaññoganiddeso, manussesu jātanti attho. Devakāyanti devasaṅghaṃ, devapuraṃ vā ‘‘devānaṃ kāyo samūho etthā’’ti katvā.

此句『Gatāseti』，仅仅是由“se-”字和助词组成的语气词。那些众生不是去往堕落之处，而是归依了佛陀，因此不会生于恶趣。此处“归依”专指世尊所教的教法。人道众生的意义在于比喻成诗句，以表示生生世世缘接相续。天身者，即指天众，会集于天城，谓“此处即为天众之身团”而称。

‘‘Aparampī’’tiādinā saḷāyatanavagge moggallānasaṃyutte (saṃ. ni. 4.341) āgataṃ aññampi phalamāha, aparampi phalaṃ mahāmoggallānattherena vuttanti attho. Aññe deveti asaraṇaṅgate deve. Dasahi ṭhānehīti dasahi kāraṇehi. ‘‘Dibbenā’’tiādi tassarūpadassanaṃ. Adhigaṇhantīti abhibhavanti atikkamitvā tiṭṭhanti. ‘‘Esa nayo’’ti iminā ‘‘sādhu kho devānaminda dhammasaraṇagamanaṃ hotī’’ti (saṃ. ni. 4.341) suttapadaṃ atidisati. Velāmasuttaṃ nāma aṅguttaranikāye navanipāte jātigottarūpabhogasaddhāpaññādīhi mariyādavelātikkantehi uḷārehi guṇehi samannāgatattā velāmanāmakassa bodhisattabhūtassa caturāsītisahassarājūnaṃ ācariyabrāhmaṇassa dānakathāpaṭisaññuttaṃ suttaṃ (a. ni. 9.20) tattha hi karīsassa catutthabhāgappamāṇānaṃ caturāsītisahassasaṅkhyānaṃ suvaṇṇapātirūpiyapātikaṃsapātīnaṃ yathākkamaṃ rūpiyasuvaṇṇa hiraññapūrānaṃ, sabbālaṅkārapaṭimaṇḍitānaṃ, caturāsītiyā hatthisahassānaṃ caturāsītiyā assasahassānaṃ, caturāsītiyā rathasahassānaṃ, caturāsītiyā dhenusahassānaṃ, caturāsītiyā kaññāsahassānaṃ, caturāsītiyā pallaṅkasahassānaṃ, caturāsītiyā vatthakoṭisahassānaṃ, aparimāṇassa ca khajjabhojjādibhedassa āhārassa pariccajanavasena sattamāsādhikāni sattasaṃvaccharāni nirantaraṃ pavattavelāmamahādānato ekassa sotāpannassa dinnadānaṃ mahapphalataraṃ, tato sataṃsotāpannānaṃ dinnadānato ekassa sakadāgāmino, tato ekassa anāgāmino, tato ekassa arahato, tato ekassa paccekabuddhassa, tato sammāsambuddhassa, tato buddhappamukhassa saṅghassa dinnadānaṃ mahapphalataraṃ, tato cātuddisaṃ saṅghaṃ uddissa vihārakaraṇaṃ, tato saraṇagamanaṃ mahapphalataranti ayamattho pakāsito. Vuttañhetaṃ –

在《六处经》与摩诃目连相应经（增支部4.341）中，用“以及其他”等语出现“他方果报”，此所谓“他方果报”，是指由著名长老摩诃目连所说之义。其他天众亦称“不归依者为天众”。“十处”指十种缘起因缘。“天堂及诸类”等为对此类佛教形象的观照。所说“得”谓超越、征服，立于彼处不去。“此路也”的意思，表示“善哉！天帝的归依佛法是正路”，此是对经文（增支部4.341）的高度评价。《时节经》（增壹阿含9.20）中，有关于波罗奈国王维拉摩之大布施事迹，载记了他布施给四万八千国王、婆罗门、老师等的广泛施财，皆为金银财宝，华美饰物，以致连食粮牲畜等消耗也极为丰盛。由此奉献布施，产生极大果报，一一为须陀洹果位、斯陀含果位、阿那含果位、阿拉汉果位、辟支佛果位、正觉果位、以至佛陀亲属僧团的布施造作安住之所，能得最大果报。此义理即此释。经中对此详见记载，特述其殊胜德义。

‘‘Yaṃ gahapati velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalataraṃ, yo ca sataṃ diṭṭhisampannānaṃ bhojeyya, yo cekaṃ sakadāgāmiṃ bhojeyya, idaṃ tato mahapphalatara’’ntiādi (a. ni. 9.20).

经文言：“若有居士维拉摩婆罗门施大布施，若有一位信解者享用，其福报甚大；若有一百位信解者享用，或有一位斯陀含位者享用，其福报更大”。此即记载维拉摩布施所产生的殊胜功德和果报，逐项详述。

Iminā ca ukkaṭṭhaparicchedato lokuttarasseva saraṇagamanassa phalaṃ dassitanti veditabbaṃ. Tathā hi velāmasuttaṭṭhakathāyaṃ vuttaṃ ‘‘saraṇaṃ gaccheyyāti ettha maggenāgataṃ anivattanasaraṇaṃ adhippetaṃ, apare panāhu ‘attānaṃ niyyātetvā dinnattā saraṇagamanaṃ tato mahapphalatara’nti vutta’’nti (a. ni. aṭṭha. 3.9.20) kūṭadantasuttaṭṭhakathāyaṃ pana vakkhati ‘‘yasmā ca saraṇagamanaṃ nāma tiṇṇaṃ ratanānaṃ jīvitapariccāgamayaṃ puññakammaṃ saggasampattiṃ deti, tasmā mahapphalatarañca mahānisaṃsatarañcāti veditabba’’nti (dī. ni. aṭṭha. 1.350, 351) iminā pana nayena lokiyassāpi saraṇagamanassa phalaṃ idha dassitamevāti gahetabbaṃ. Ācariyadhammapālattherenapi (dī. ni. ṭī. 1.250) hi ayamevattho icchitoti viññāyati idha ceva aññāsu ca majjhimāgamaṭīkādīsu avisesatoyeva vuttattā, ācariyasāriputtattherenāpi ayamattho abhimato siyā sāratthadīpaniyaṃ, (sārattha. ṭī. verañjakaaṇḍavaṇṇanā.15) aṅguttaraṭīkāyañca tadubhayasādhāraṇavacanato. Apare pana vadanti ‘‘kūṭadantasuttaṭṭhakathāyampi (dī. ni. ṭī. 1.249) lokuttarasseva saraṇagamanassa phalaṃ vutta’’nti, tadayuttameva tathā avuttattā. ‘‘Yasmā…pe… detī’’ti hi tadubhayasādhāraṇakāraṇavasena tadubhayassāpi phalaṃ tattha vuttanti. Velāmasuttādīnanti ettha ādisaddena (a. ni. 4.34; itivu. 90) aggappasādasuttachattamāṇavakavimānādīnaṃ (vi. va. 886 ādayo) saṅgaho daṭṭhabbo.

就此章节能断观世俗及出世间归依的果报应当理解。于《时节经释》云：“归依时是飞向正道之归依，彼处无回返、已获坚固；又有云说‘自出归依已获布施，获得大果’”，此段并明示。于《象牙经释》则论：“归依是三宝所护持的慈爱精进功德，能生天人福乐，因而不可思议功德殊胜”。由此理证，世俗归依果亦可见于此处。佛音长老与其他中传注疏亦同此见解。又有其他论师赞同《象牙经释》所释出世间归依果，对应经中所言，果报无疑。提及《时节经》等经典则属导引集成典籍，言辞可见此理。

Aññāṇaṃ nāma vatthuttayassa guṇānamajānanaṃ tattha sammoho. Saṃsayo nāma ‘‘buddho nu kho, na nu kho’’tiādinā (dī. ni. aṭṭha. 2.216) vicikicchā. Micchāñāṇaṃ nāma vatthuttayassa guṇānaṃ aguṇabhāvaparikappanena viparītaggāho. Ādisaddena anādarāgāravādīnaṃ saṅgaho. Saṃkilissatīti saṃkiliṭṭhaṃ malīnaṃ bhavati. Na mahājutikantiādipi saṃkilesapariyāyo eva. Tattha na mahājutikanti na mahujjalaṃ, aparisuddhaṃ apariyodātanti attho. Na mahāvipphāranti na mahānubhāvaṃ, apaṇītaṃ anuḷāranti attho. Sāvajjoti taṇhādiṭṭhādivasena sadoso. Tadeva phalavasena vibhāvetuṃ ‘‘aniṭṭhaphalo’’ti vuttaṃ, sāvajjattā akantiphalo hotīti attho. Lokiyasaraṇagamanaṃ sikkhāsamādānaṃ viya agahitakālaparicchedaṃ jīvitapariyantameva hoti, tasmā tassa khandhabhedena bhedo, so ca taṇhādiṭṭhādivirahitattā adosoti āha ‘‘anavajjo kālakiriyāya hotī’’ti. Soti anavajjo saraṇagamanabhedo. Satipi anavajjatte iṭṭhaphalopi na hoti, pageva aniṭṭhaphalo avipākattā. Na hi taṃ akusalaṃ hoti, atha kho bhedanamattanti adhippāyo. Bhavantarepīti aññasmimpi bhave.

“无知”即对诸属性无明，此处为惑盲。疑惑谓“佛陀存在与否”等摇摆不定的怀疑情绪。错误知识即对事物属性之否定而形成错觉。此又称不敬、不净者之集合。名为污染者为混浊肮脏之义，不是指大糟粕或恶水。经文中不谓大裂变或巨大影响，乃指不正直、粗劣低劣、败坏腐蚀、无德无益诸义。名为“恶意”，缘渴爱和见谛等生起贪嗔痴，报以恶果，此为明确因果。说恶果难受，即不善果报，与世俗归依修习所获之善果相对。世俗归依功德以此生命界限为限，故谓其差别，彼因无执着，故称“不污秽业果”，即可称“不秽净和合果”。说“净”即不净亦有因缘，意谓有善有不善之别，且善不必遂善，应以因果理证其差。且诸众生各有净与不净，此是常理。

Dharasaddassa dvikammikattā ‘‘upāsaka’’nti idampi kammameva, tañca kho ākāraṭṭhāneti atthamattaṃ dassetuṃ ‘‘upāsako ayanti evaṃdhāretū’’ti vuttaṃ. Dhāretūti ca upadhāretūti attho. Upadhāraṇañcettha jānanamevāti dasseti ‘‘jānātū’’ti iminā. Upāsakavidhikosallatthanti upāsakabhāvavidhānakosallatthaṃ. Ko upāsakoti sarūpapucchā, kiṃ lakkhaṇo upāsako nāmāti vuttaṃ hoti. Kasmāti hetupucchā, kena pavattinimittena upāsakasaddo tasmiṃ puggale niruḷhoti adhippāyo. Tenāha ‘‘kasmā upāsakoti vuccatī’’ti. Saddassa hi abhidheyye pavattinimittameva tadatthassa tabbhāvakāraṇaṃ. Kimassa sīlanti vatasamādānapucchā, kīdisaṃ assa upāsakassa sīlaṃ, kittakena vatasamādānenāyaṃ sīlasampanno nāma hotīti attho. Ko ājīvoti kammasamādānapucchā, ko assa sammāājīvo, kena kammasamādānena assa ājīvo sambhavatīti pucchati, so pana micchājīvassa parivajjanena hotīti micchājīvopi vibhajīyati. Kā vipattīti tadubhayesaṃ vippaṭipattipucchā, kā assa upāsakassa sīlassa, ājīvassa ca vipattīti attho. Sāmaññaniddiṭṭhe hi sati anantarasseva vidhi vā paṭisedho vāti anantarassa gahaṇaṃ. Kā sampattīti tadubhayesameva sammāpaṭipattipucchā, kā assa upāsakassa sīlassa, ājīvassa ca sampattīti vuttanayena attho. Sarūpavacanatthādisaṅkhātena pakārena kiratīti pakiṇṇaṃ, tadeva pakiṇṇakaṃ, anekākārena pavattaṃ atthavinicchayanti attho.

以音类分割，“居士”一词即是行为层面名词，其意义依见指示，应解为“居士持是法”，即“居士当持得此”等意。所谓“持”即支持、摄受、维持之意。此乃指定“当知某语”的意义。所说“居士戒法技术”即“居士持戒作法之技巧”。问何谓居士？问居士之标志？问何因缘使得居士此名？答曰：因其行为标志而得名。“何因居士此名”即问何因何缘使得“居士”此语适用于彼人。答曰：词义所表立因缘即造此义。何谓戒律？即行为戒守之询问。何为正当生活？询其正当生活之成就、方法、由何因缘成就正当生活。又问邪命如何？此即二者差别之疑问；戒之受持与生活方式之良劣均列为询问内容。诸戒依赖于念，此即其根本戒律，念力立法为立禁令。何谓善果？此与戒生活双重询问内容，谓其戒律生活之成就与不成就状态。上述义理合成辨明，以形容词词义等归纳，总括而论。此乃为阐明“居士”的语义与持戒生活规矩的详尽解说。

Yo kocīti khattiyabrāhmaṇādīsu yo koci, iminā padena akāraṇamettha jātiādivisesoti dasseti, ‘‘saraṇagato’’ti iminā pana saraṇagamanamevettha pamāṇanti. ‘‘Gahaṭṭho’’ti ca iminā āgārikesveva upāsakasaddo niruḷho, na pabbajjūpagatesūti. Tamatthaṃ mahāvaggasaṃyutte mahānāmasuttena (saṃ. ni. 5.1033) sādhento ‘‘vuttañheta’’ntiādimāha. Tattha yatoti buddhādisaraṇagamanato. Mahānāmāti attano cūḷapituno sukkodanassa puttaṃ mahānāmaṃ nāma sakyarājānaṃ bhagavā ālapati. Ettāvatāti ettakena buddhādisaraṇagamanena upāsako nāma hoti, na jātiādīhi kāraṇehīti adhippāyo. Kāmañca tapussabhallikānaṃ viya dvevācikaupāsakabhāvopi atthi, so pana tadā vatthuttayābhāvato kadāciyeva hotīti sabbadā pavattaṃ tevācikaupāsakabhāvaṃ dassetuṃ ‘‘saraṇagato’’ti vuttaṃ. Tepi hi pacchā tisaraṇagatā eva, na cettha sambhavati aññaṃ paṭikkhipitvā ekaṃ vā dve vā saraṇagato upāsako nāmāti imamatthampi ñāpetuṃ evaṃ vuttanti daṭṭhabbaṃ.

所谓某人，不论是贵族、婆罗门等，只要用此语即表明其出生等类别，即称之为“皈依者”。这里所谓“皈依”，专指皈依三宝的动作。对此，“居士”一词，因表明非出家者而作否定解，说他非出家人。对此，依大类相应的《大名经》中（集部，5.1033）称赞说“正如所说”，指的是因佛及诸圣者的皈依法门。大名所谓“皈依”，是佛对自己的堂兄弟、出身须库诺大家族的儿子、大名斯迦王的称呼。仅此而已，只因皈依佛等而称为居士，并非因其出生等而起名。譬如有些俗人，像妙犀和犀犀菩萨一样，也有两种用语：但因缺乏修习，偶尔发生只有一种叫法，故常用双称“居士”，其意即示常见存在两种居士身份。后来三皈依者确为三者，非一或两者所代替。若此处说一或两者代表某一名号居士，为了说明此理，故作如此论述，应当留心观察。

Upāsanatoti teneva saraṇagamanena, tattha ca sakkaccakāritāya gāravabahumānādiyogena payirupāsanato, iminā katvatthaṃ dasseti. Tenāha ‘‘so hī’’tiādi.

所谓修习，正是上述皈依之意，且因对佛、法、僧的恭敬敬重以示尊重，故称为修习。由此说明其修习法要。续中说“此人是……”等语。

Veramaṇiyoti ettha veraṃ vuccati pāṇātipātādidussīlyaṃ, tassa maṇanato hananato vināsanato veramaṇiyo nāma, pañca viratiyo viratipadhānattā tassa sīlassa. Tathā hi udāhaṭe mahānāmasutte vuttaṃ ‘‘pāṇātipātā paṭivirato hotī’’tiādi (saṃ. ni. 5.1033) ‘‘yathāhā’’tiādinā sādhakaṃ, sarūpañca dasseti yathā taṃ uyyānapālassa ekeneva udakapatiṭṭhānapayogena ambasecanaṃ, garusinānañca. Yathāha ambavimāne (vi. va. 1151 ādayo) –

所谓戒制，这里戒指杀生等恶行；因思惟戒制，灭杀毁伤，故名戒制守护。戒制含五禁，即五戒的戒律基础。在大名经中的《大名经》中有言“守护不杀生”等，及“如是”、“仿佛”等譬喻展示修行者修守的效果。形象地比喻为如园丁用水浇灌莲花，润泽花芽，和梳理茎叶。比如水库中浇种——

‘‘Ambo ca sitto samaṇo ca nhāpito,

“水净而静，园丁浇灌莲花，”

Mayā ca puññaṃ pasutaṃ anappakaṃ;

“我浇水，福德不减，纯净无瑕；”

Iti so pītiyā kāyaṃ, sabbaṃ pharati attano’’ti.

“由此，他心欢喜，身体安乐。”

[‘‘Ambo ca siñcato āsi, samaṇo ca nahāpito;

「水已洒湿，沙弥未曾沐浴，积累多种功德，生活果实丰盛。」这是根本经文中的记载。

Bahuñca puññaṃ pasutaṃ, aho saphalaṃ jīvita’’nti. (idha ṭīkāyaṃ mūlapāṭho)]

如是之说。所谓如此，即是凭借五戒清净之戒制为限。

Evamīdisesu. Ettāvatāti ettakena pañcaveraviratimattena.

所谓错误贸易者，指的是不正当的贸易行为，非正当交易，即非正业所为。不净之业务，意谓该业务不合法理，应断绝之。舍弃即不为其事而舍弃。法者，指与法相违背、不清净的业因。由此错误业得生计者，还会导致其他非合法生计。相同者，指以身心不净、难行之恶业为本，而通过身心清净善业行为得以正当生活。诸如“如是说”般的诵文被七种不同方式来诠释，显现教义之多面。贸易中的变化是业者种类，包含以下四种：杀生贸易者指的是屠夫一类，养猪养犬等获肉食者为肉食贸易者，献血贸易者指以血液等为业者，施毒贸易者则为以毒害为业者。梵语中又分为五类：器具贸易者因从他人处夺取为恶，财物贸易者因具有贪欲为恶，肉贸易者因杀生而为恶，献血贸易者因无明而为恶，施毒贸易者则因作伤害行为为恶。

Micchāvaṇijjāti ayuttavaṇijjā, na sammāvaṇijjā, asāruppavaṇijjakammānīti attho. Pahāyāti akaraṇeneva pajahitvā. Dhammenāti dhammato anapetena, tena micchāvaṇijjakammena ājīvanato aññampi adhammikaṃ ājīvanaṃ paṭikkhipati. Samenāti avisamena, tena kāyavisamādiduccaritaṃ vajjetvā kāyasamādinā sucaritena ājīvanaṃ dasseti. ‘‘Vuttañheta’’ntiādinā pañcaṅguttarapāḷimāharitvā sādhakaṃ, sarūpañca dasseti. Vāṇijānaṃ ayanti vaṇijjā, yassa kassaci vikkayo, itthiliṅgapadametaṃ. Satthavaṇijjāti āvudhabhaṇḍaṃ katvā vā kāretvā vā yathākataṃ paṭilabhitvā vā tassa vikkayo. Sattavaṇijjāti manussavikkayo. Maṃsavaṇijjāti sūnakārādayo viya migasūkarādike posetvā maṃsaṃ sampādetvā vikkayo. Majjavaṇijjāti yaṃ kiñci majjaṃ yojetvā tassa vikkayo. Visavaṇijjāti visaṃ yojetvā, saṅgahetvā vā tassa vikkayo. Tattha satthavaṇijjā paroparodhanimittatāya akaraṇīyāti vuttā, sattavaṇijjā abhujissabhāvakaraṇato, maṃsavaṇijjā vadhahetuto, majjavaṇijjā pamādaṭṭhānato, visavaṇijjā parūpaghātakāraṇato.

其次是戒与生计的消极差异，即二者皆有偏差。由此指出在居士中显现的恶行，包括不信、怀疑等，称为「不信」。居士不善行为者称为黑心居士，有肮脏污秽之意，称为污秽者。低贱贫贱者，则称为低下无价值者。各种恶业所致的居士恶果与错误行为必须清楚识别。为何称为「他们是」？因这五恶行为在经中如《恶居士经》及《居士贪取经》中多有记载。佛与诸圣以及业果在戒律失信时，称为错误解脱，带来怀疑心，居士因此不信真法。依戒律生计和持戒失误生计者皆堕失善根，为失德居士。以愚痴童子心态欲求所谓吉祥者，实际上种种疑惑心生于所见所闻的吉祥，故其为“疑惑的吉祥”。“吉祥”的对立即为见闻等的差别，所谓吉祥乃吉祥而非业。此境相由世尊及诸多正觉全传之教法之外显现，于外世间时间显现。四声音节配合八处成义，应加入“无信”等词。寻求南方隐秘者，指流于邪见难入正法之境；南方为外境。初行善业者首重布施敬礼等功德，外行善业；故经称先行外业而后行法内敬奉。南方则为彼等外行持戒诸多邪见之处。此中作为探求南方之人，需有五德知晓。

Tassevāti yathāvuttassa pañcaveramaṇilakkhaṇassa sīlassa ceva pañcamicchāvaṇijjādippahānalakkhaṇassa ājīvassa ca paṭiniddeso. Vipattīti bhedo, pakopo ca . Evaṃ sīlaājīvavipattivasena upāsakassa vipattiṃ dassetvā assaddhiyādivasenapi dassento ‘‘apicā’’tiādimāha. Yāyāti assaddhiyādivippaṭipattiyā. Caṇḍāloti nīcadhammajātikaṭṭhena upāsakacaṇḍālo. Malanti malīnaṭṭhena upāsakamalaṃ. Patikiṭṭhoti lāmakaṭṭhena upāsakanihīno. Sāpissāti sāpi assaddhiyādivippaṭipatti assa upāsakassa vipattīti veditabbā. Kā panāyanti vuttaṃ ‘‘te cā’’tiādi. Upāsakacaṇḍālasuttaṃ, (a. ni. 5.175) upāsakaratanasuttañca pañcaṅguttare. Tattha buddhādīsu, kammakammaphalesu ca saddhāvipariyāyo micchāvimokkho assaddhiyaṃ, tena samannāgato assaddho. Yathāvuttasīlavipattiājīvavipattivasena dussīlo. ‘‘Iminā diṭṭhādinā idaṃ nāma maṅgalaṃ hotī’’ti evaṃ bālajanaparikappitena kotūhalasaṅkhātena diṭṭhasutamutamaṅgalena samannāgato kotūhalamaṅgaliko. Maṅgalaṃ paccetīti diṭṭhamaṅgalādibhedaṃ maṅgalameva pattiyāyati no kammanti kammassakataṃ no pattiyāyati. Ito ca bahiddhāti ito sabbaññubuddhasāsanato bahiddhā bāhirakasamaye. Ca-saddo aṭṭhānapayutto, sabbattha ‘‘assaddho’’tiādīsu yojetabbo. Dakkhiṇeyyaṃ pariyesatīti duppaṭipannaṃ dakkhiṇārahasaññī gavesati. Tatthāti bahiddhā bāhirakasamaye. Pubbakāraṃ karotīti paṭhamataraṃ dānamānanādikaṃ kusalakiriyaṃ karoti, bāhirakasamaye paṭhamataraṃ kusalakiriyaṃ katvā pacchā sāsane karotīti vuttaṃ hotīti . Tatthāti vā tesaṃ bāhirakānaṃ titthiyānantipi vadanti. Ettha ca dakkhiṇeyyapariyesanapubbakāre ekaṃ katvā pañca dhammā veditabbā.

「住持者」即指居士。具足持戒，即凭五戒清净标志所成。具足生计，即依止五戒断恶业不做不正业生计，故谓具足。由此居士之德生相表显，且由信等诸法表现出来，因此谓：「诸人皆是。」此指五法亦为居士具足。此「法」乃指品质。四众僧侣如宝塔供奉般供养居士之善根，居士如莲华清净，散发美名、清誉、香味等。故称为居士莲华。需以先前所述持戒及生计偏差表现所见内容加以认知。

Assāti upāsakassa. Sīlasampadāti yathāvuttena pañcaveramaṇilakkhaṇena sīlena sampadā. Ājīvasampadāti pañcamicchāvaṇijjādippahānalakkhaṇena ājīvena sampadā. Evaṃ sīlasampadāājīvasampadāvasena upāsakassa sampattiṃ dassetvā saddhādivasenapi dassento ‘‘ye cassā’’tiādimāha. Ye ca pañca dhammā, tepi assa sampattīti yojanā. Dhammehīti guṇehi. Catunnaṃ parisānaṃ ratijananaṭṭhena upāsakova ratanaṃ upāsakaratanaṃ. Guṇasobhākittisaddasugandhatādīhi upāsakova padumaṃ upāsakapadumaṃ. Tathā upāsakapuṇḍarīkaṃ. Sesaṃ vipattiyaṃ vuttavipariyāyena veditabbaṃ.

是以居士，具足持戒及生计之功德，两者合成其事业表现。由信等诸法表现启示，谓「诸人皆是」。五法皆为居士具足。所谓“法”指其诸品质。由四众僧侣凭四众之宝加护如宝玉一般的居士美德，表彰居士如莲之名誉。此等唯见持戒生计偏差表现而得认知。

Nigaṇṭhīnanti nigaṇṭhasamaṇīnaṃ. Ādimhīti paṭhamatthe. Ucchagganti ucchuaggaṃ ucchukoṭi. Tathā veḷagganti etthāpi. Koṭiyanti pariyantakoṭiyaṃ, pariyantattheti attho. Ambilagganti ambilakoṭṭhāsaṃ. Tathā tittakagganti etthāpi. Vihāraggenāti ovarakakoṭṭhāsena ‘‘imasmiṃ gabbhe vasantānaṃ idaṃ nāma phalaṃ pāpuṇātī’’tiādinā taṃtaṃvasanaṭṭhānakoṭṭhāsenāti attho . Pariveṇaggenāti etthāpi eseva nayo. Aggeti ettha upayogavacanassa ekārādeso, vacanavipallāso vā, katvā-saddo ca sesoti vuttaṃ ‘‘ādiṃ katvā’’ti. Bhāvatthe tā-saddoti dasseti ‘‘ajjabhāva’’nti iminā, ajjabhāvo ca nāma tasmiṃ dhammassavanasamaye dharamānakatāpāpuṇakabhāvo. Tadā hi taṃ nissayavasena dharamānataṃ nimittaṃ katvā taṃdivasanissitaaruṇuggamanato paṭṭhāya yāva puna aruṇuggamanā etthantare ajjasaddo pavattati, tasmā tasmiṃ samaye dharamānakatāsaṅkhātaṃ ajjabhāvaṃ ādiṃ katvāti attho daṭṭhabbo. Ajjatanti vā ajjaicceva attho tā-saddassa sakatthavuttito yathā ‘‘devatā’’ti, ayaṃ ācariyānaṃ mati. Evaṃ paṭhamakkharena dissamānapāṭhānurūpaṃ atthaṃ dassetvā idāni tatiyakkharena dissamānapāṭhānurūpaṃ atthaṃ dassetuṃ ‘‘ajjadaggeti vā pāṭho’’tiādi vuttaṃ. Āgamamattattā dakāro padasandhikaro. Ajjāti hi nepātikamidaṃ padaṃ. Tenāha ‘‘ajja agganti attho’’ti.

“尼干陀”者，指尼干陀沙门。首义释为“最初”。“乌叉”语为“顶端高处”之意，犹如“韦罗”者亦然。“迦提”者，谓环绕终极之所，即终极之意。“安比罗”者，云集高处。此处“提达迦”亦同。所谓“维哈拉迦”者，以“昉罗迦”聚集之处，即“此中胎内居住者获此名果”的绳索环绕处义。“毗惹那迦”亦同此理。所谓“阿盖”者，此为用语中单一语素之意，或谓语义谬误，亦谓“作毕音”之残余。如言“先作之”，谓语素表明“今日存有”之义，对此如今称“今日存有”者，谓当时闻法者在举止采行之际所生起之心所摄，如同枝叶所依，树干遂生赤色之升起，而于此中乃有“今日”之声出现，故当时中“今日存有”乃生起，意即“先现之意”应随观察。或者“今日”字本身视同“神”字，谓此为师长所意。如此以初字所现之义解经文，今以三字之义辅以注释云：“今日阿盖”此类之说。乃为从经义角度观之，“迦”者为词与词接合声。所谓“今日”字实即副词。由此说“今日阿盖”“义也”。

‘‘Pāṇo’’ti idaṃ paramatthato jīvitindriye eva, ‘‘pāṇupeta’’nti ca karaṇattheneva samāsoti ñāpetuṃ ‘‘yāva me jīvitaṃ pavattati, tāvaupeta’’nti āha. Upeti upagacchatīti hi upeto, pāṇehi karaṇabhūtehi upeto pāṇupetoti attho ācariyehi abhimato. Iminā ca ‘‘pāṇupetanti idaṃ padaṃ tassa saraṇagamanassa āpāṇakoṭikatādassana’’nti imamatthaṃ vibhāveti. ‘‘Pāṇupeta’’nti hi iminā yāva me pāṇā dharanti, tāva saraṇaṃ upeto, upento ca na vācāmattena, na ca ekavāraṃ cittuppādamattena, atha kho pāṇānaṃ pariccajanavasena yāvajīvaṃ upetoti āpāṇakoṭikatā dassitā. ‘‘Tīhi…pe… gata’’nti idaṃ ‘‘saraṇaṃ gata’’nti etassa atthavacanaṃ. ‘‘Anaññasatthuka’’nti idaṃ pana antogadhāvadhāraṇena, aññatthāpohanena ca nivattetabbatthadassanaṃ. Ekacco kappiyakārakasaddassa attho upāsakasaddassa vacanīyopi bhavatīti vuttaṃ ‘‘upāsakaṃ kappiyakāraka’’nti, attasanniyyātanasaraṇagamanaṃ vā sandhāya evaṃ vuttanti daṭṭhabbaṃ. Evaṃ ‘‘pāṇupeta’’nti iminā nītatthato dassitaṃ tassa saraṇagamanassa āpāṇakoṭikataṃ dassetvā evaṃ vadanto panesa rājā ‘‘jīvitena saha vatthuttayaṃ paṭipūjento saraṇagamanaṃ rakkhāmī’’ti adhippāyaṃ vibhāvetīti neyyatthato vibhāvitaṃ tassa rañño adhippāyaṃ vibhāvento ‘‘ahañhī’’tiādimāha. Tattha hi-saddo samatthane, kāraṇatthe vā, tena imāya yuttiyā, iminā vā kāraṇena upāsakaṃ maṃ bhagavā dhāretūti ayamattho pakāsito.

“巴诺”者，本指生命根，即生命之感官。“巴努贝塔”谓行为目的之组合词，表意“只要我生命继续，便持续携此”。“乌贝蒂”意为“接近到达”，由此“乌贝塔”理解为以用手之器具接近，称为“把持”。由此师长意，“巴努贝塔”本表示依赖生命手部围绕之象征。又说“巴努贝塔”表示对护持归依手环依止之意，此乃解释。“巴努贝塔”即意谓“只要手持存在，便持续依止归依”。“提…佩…迦塔”意为“归依而去”，此为该语义之说。“阿难那萨托”表示由内心通过遮蔽异义之法所必需止息。在某些情况下，动作词之意义亦可归结为“护持”，譬如“护持居士”，应默解为申请护持归依者。如是称谓“巴努贝塔”就意味着依止护持归依之意。谈论过程中，此王发言：“愿以生命及衣物侍奉护持依止”，这是对某种诺言或承担的阐释。言语中“我即是”者表示平等或因缘，藉此论述“护持居士，我，世尊以此因缘护持”。此意已阐明。

Accayanaṃ sādhumariyādaṃ atikkamma madditvā pavattanaṃ accayo, kāyikādiajjhācārasaṅkhāto dosoti āha ‘‘aparādho’’ti, acceti abhibhavitvā pavattati etenāti vā accayo, kāyikādivītikkamassa pavattanako akusaladhammasaṅkhāto doso eva, so ca aparajjhati etenāti aparādhoti vuccati. So hi aparajjhantaṃ purisaṃ abhibhavitvā pavattati. Tenāha ‘‘atikkamma abhibhavitvā pavatto’’ti. Dhammanti dasarājadhammaṃ. Vitthāro panetassa mahāhaṃsajātakādīhi vibhāvetabbo. Caratīti ācarati karoti. Dhammenevāti dhammato anapeteneva, anapetakusaladhammenevāti attho. Tenāha ‘‘na pitughātanādinā adhammenā’’ti. ‘‘Paṭiggaṇhātū’’ti etassa adhivāsanaṃ sampaṭicchatūti saddato attho, adhippāyato pana atthaṃ dassetuṃ ‘‘khamatū’’ti vuttaṃ. Puna akaraṇamettha saṃvaroti dasseti ‘‘puna evarūpassā’’tiādinā. ‘‘Aparādhassā’’tiādi aññamaññaṃ vevacanaṃ.

《所犯之事》及《适当敬重》略念之后，即声明，说“所犯”者，是指身等行为之过失。此处“犯”者，指出身等不善行为之出现，谓之“所犯”，指此不善行为所致羞愧而褫夺。由此，言谓“所犯生起而显现”，即指不善身等行为相续出现所列称为“所犯”者。其后说“过犯”，谓此人犯过后所显之各种行为。此为“所犯”之称。曰“犯过者”，即“生起过失之人”，“犯过”使其顷刻产生。由此以言“越过而生起者”，即越过适当行为而导致行为不善之意。所谓“法”者，指教法十律。此处应以《大鸿雁王经》等经文为依据加以解释。所谓“行”者，即行使、实施之义。谓此“法”亦如非强迫行持之法，谓“不违法之不善法”。言曰“非杀父等不义者”，表明非如杀父等极恶之行为。所谓“接纳”者，谓接受及涵容之义，亦谓饶恕。再者，“自制”义表明“不行恶法”。由此言“复不作此”，指重归正行。所谓“过失者”或互称。故此表明“过失生起之所导致之道理”。

§251

251.‘‘Yathādhammo ṭhito, tathevā’’ti imināpi yathā-saddassa anurūpatthamāha, sādhusamāciṇṇakusaladhammānurūpanti attho. Paṭisaddassa anatthakataṃ dasseti ‘‘karosī’’ti iminā. Paṭikammaṃ karosītipi vadanti. Yathādhammaṃ paṭikaraṇaṃ nāma katāparādhassa khamāpanamevāti āha ‘‘khamāpesīti vuttaṃ hotī’’ti. ‘‘Paṭiggaṇhāmā’’ti etassa adhivāsanaṃ sampaṭicchāmāti atthaṃ dasseti ‘‘khamāmā’’ti iminā. Vuddhi hesāti ettha ha-kāro padasiliṭṭhatāya āgamo, hi-saddo vā nipātamattaṃ. Esāti yathādhammaṃ paṭikiriyā, āyatiṃ saṃvarāpajjanā ca. Tenāha ‘‘yo accayaṃ…pe… āpajjatī’’ti. Sadevakena lokena ‘‘saraṇa’’nti araṇīyato upagantabbato tathāgato ariyo nāmāti vuttaṃ ‘‘buddhassa bhagavato’’ti. Vineti satte etenāti vinayo, sāsanaṃ. Vaddhati saggamokkhasampatti etāyāti vuddhi. Katamā pana sā, yā ‘‘esā’’ti niddiṭṭhā vuddhīti codanamapanetuṃ ‘‘yo accaya’’ntiādi vuttanti sambandhaṃ dasseti ‘‘katamā’’tiādinā, yā ayaṃ saṃvarāpajjanā, sā ‘‘esā’’ti niddiṭṭhā vuddhi nāmāti attho. ‘‘Yathādhammaṃ paṭikarotī’’ti idaṃ āyatiṃ saṃvarāpajjanāya pubbakiriyādassananti viññāpanatthaṃ ‘‘yathādhammaṃ paṭikaritvā āyatiṃ saṃvarāpajjanā’’ti vuttaṃ. Esā hi ācariyānaṃ pakati, yadidaṃ yena kenaci pakārena adhippāyantaraviññāpanaṃ, etapadena pana tassāpi paṭiniddeso sambhavati ‘‘yathādhammaṃ paṭikarotī’’ tipi paṭiniddisitabbassa dassanato. Keci pana ‘‘yathādhammaṃ paṭikarotī’ti idaṃ pubbakiriyāmattasseva dassanaṃ, na paṭiniddisitabbassa. ‘Āyatiñca saṃvaraṃ āpajjatī’ti idaṃ pana paṭiniddisitabbassevāti viññāpanatthaṃ evaṃ vutta’’nti vadanti, tadayuttameva khamāpanassāpi vuddhihetubhāvena ariyūpavāde vuttattā. Itarathā hi khamāpanābhāvepi āyatiṃ saṃvarāpajjanāya eva ariyūpavādāpagamanaṃ vuttaṃ siyā, na ca pana vuttaṃ, tasmā vuttanayeneva attho veditabboti.

「如法立，亦如是」者，即以相应言辞彰显以善法、正法为准则。此乃赞叹名义相符合之善法。反对语“尔所为”主示其不合用意。所谓“施行”者，显示善法之奉行。出释谓此释意为“如法为业者，谓非邪行者之宽恕”。“接受”亦为接纳之义。生起“增长”者，此处“哈”字小写为语法规则，实仅为语尾。此言谓如法之行使，及其未来之守护，故说“于为业者……增长”。引言言“积累……生起”，指受世俗注目视为“归依者”，含有“佛陀”、“圣弟子”之义。又说“端正”“戒律”“法教”。言曰“增长”即“福报生起”。此乃增长之释。（下略）此处言施行如法则生长，是论述“如法行持、守护未来”的关系。此言如法施行带来修行成果即“增长”。

Kasmā pana ‘‘yāya’’ntiādinā dhammaniddeso dassito, nanu pāḷiyaṃ ‘‘yo accaya’’ntiādinā puggalaniddeso katoti codanaṃ sodhetuṃ ‘‘desanaṃ panā’’tiādi āraddhaṃ. Puggalādhiṭṭhānaṃ karontoti puggalādhiṭṭhānadhammadesanaṃ karonto. Puggalādhiṭṭhānāpi hi puggalādhiṭṭhānadhammadesanā, puggalādhiṭṭhānapuggaladesanāti duvidhā hoti. Ayametthādhippāyo – kiñcāpi ‘‘vuddhi hesā’’tiādinā dhammādhiṭṭhānadesanā āraddhā, tathāpi puna puggalādhiṭṭhānaṃ karontena ‘‘yo accaya’’ntiādinā puggalādhiṭṭhānadesanā āraddhā desanāvilāsavasena, veneyyajjhāsayavasena cāti. Tadubhayavaseneva hi dhammādhiṭṭhānādibhedena catubbidhā desanā.

主旨在“为何称曰‘去者’”诸承法语帮助澄清。虽在巴利中“去者”用以指人，实则为谓教法中所教授之一点。言谓承教者以“去者”作标注，故亦为人称之说。此表明对人、法两重设置。两者不同，“人所依”与“法所教”两重义蕴含其中。复说教学内容有四类因法所立之“增长”和对人所立之宣说等。依此，将“增长”作为“如法行持之生起”，一切教学均按此两类义对应解说。

§252

252.Vacasāyatteti vacasā āyatte. Vācāpaṭibandhatteti vadanti, taṃ ‘‘so hī’’tiādinā viruddhaṃ viya dissati. Vacasāyattheti pana vācāpariyosānattheti attho yutto osānakaraṇatthassa sāsaddassa vasena sāyasaddanipphattito yathā ‘‘dāyo’’ti. Evañhi samatthanavacanampi upapannaṃ hoti. Gamanāya kataṃ vācāpariyosānaṃ katvā vuttattā tasmiṃyeva atthe vattatīti. Handasaddañhi codanatthe, vacasaggatthe ca icchanti. ‘‘Handa dāni bhikkhave āmantayāmī’’tiādīsu (dī. ni. 2.218; saṃ. ni. 1.186) hi codanatthe, ‘‘handa dāni apāyāmī’’tiādīsu (jā. 2.22.843) vacasaggatthe, vacasaggo ca nāma vācāvissajjanaṃ, tañca vācāpariyosānamevāti daṭṭhabbaṃ. Dukkarakiccavasena bahukiccatāti āha ‘‘balavakiccā’’ti. ‘‘Avassaṃ kattabbaṃ kiccaṃ, itaraṃ karaṇīyaṃ. Paṭhamaṃ vā kattabbaṃ kiccaṃ, pacchā kattabbaṃ karaṇīyaṃ. Khuddakaṃ vā kiccaṃ, mahantaṃ karaṇīya’’ntipi udānaṭṭhakathādīsu (udā. aṭṭha. 15) vuttaṃ. Yaṃ-taṃ-saddānaṃ niccasambandhattā, gamanakālajānanato, aññakiriyāya ca anupayuttattā ‘‘tassa kālaṃ tvameva jānāsī’’ti vuttaṃ. Idaṃ vuttaṃ hoti ‘‘tayā ñātaṃ gamanakālaṃ tvameva ñatvā gacchāhī’’ti. Atha vā yathā kattabbakiccaniyojane ‘‘imaṃ jāna, imaṃ dehi, imaṃ āharā’’ti (pāci. 88, 93) vuttaṃ, tathā idhāpi tayā ñātaṃ kālaṃ tvameva jānāsi, gamanavasena karohīti gamane niyojetīti dassetuṃ ‘‘tvameva jānāsī’’ti pāṭhaseso vuttoti daṭṭhabbaṃ. ‘‘Tikkhattuṃ padakkhiṇaṃ katvā’’tiādi yathāsamāciṇṇaṃ pakaraṇādhigatamattaṃ dassetuṃ vuttaṃ. Tattha padakkhiṇanti pakārato kataṃ dakkhiṇaṃ. Tenāha ‘‘tikkhattu’’nti. Dasanakhasamodhānasamujjalanti dvīsu hatthesu jātānaṃ dasannaṃ nakhānaṃ samodhānena ekībhāvena samujjalantaṃ, tena dvinnaṃ karatalānaṃ samaṭṭhapanaṃ dasseti. Añjalinti hatthapuṭaṃ. Añjati byattiṃ pakāseti etāyāti añjali. Añju-saddañhi byattiyaṃ, alipaccayañca icchanti saddavidū. Abhimukhovāti sammukho eva, na bhagavato piṭṭhiṃ dassetvāti attho. Pañcappatiṭṭhitavandanānayo vutto eva.

「言语缚」者，谓言语之束缚也。所谓“言语禁约”因“此彼”字词反而显义相反。所谓“言语缚”亦即言语支配义，系由欲令听者服从故。例言“财物”，亦是如此。在此，乃生于俗世立义之勉强言辞。所谓“来去时”即言为言语禁约所制，行为受限故。在依此语义上，有“嘿，今当劝诫比库”言辞，欲示命令。又有“嘿，今当弃恶道”言辞，表示禁止恶行。言语命令，名为“言语擒举”。亦可见“强制之业”。

§253

253. Imasmiṃyeva attabhāve vipaccanakānaṃ attano pubbe katakusalamūlānaṃ khaṇanena khato, tesameva upahananena upahato, padadvayenapi tassa kammāparādhameva dasseti pariyāyavacanattā padadvayassa. Kusalamūlasaṅkhātapatiṭṭhābhedanena khatūpahatabhāvaṃ dassetuṃ ‘‘bhinnapatiṭṭho jāto’’ti vuttaṃ. Patiṭṭhā, mūlanti ca atthato ekaṃ. Patiṭṭhahati sammattaniyāmokkamanaṃ etāyāti hi patiṭṭhā, tassa kusalūpanissayasampadā, sā kiriyāparādhena bhinnā vināsitā etenāti bhinnapatiṭṭho. Tadeva vitthārento ‘‘tathā’’tiādimāha. Yathā kusalamūlasaṅkhātā attano patiṭṭhānajātā, tathā anena raññā attanāva attā khato khanitoti yojanā. Khatoti hi idaṃ idha kammavasena siddhaṃ, pāḷiyaṃ pana kattuvasenāti daṭṭhabbaṃ. Padadvayassa pariyāyattā ‘‘upahato’’ti idha na vuttaṃ.

253. 在此自身的现行当中，那些有违善根的行为，是由自己先前所造善根之根基遭到挖掘而被破坏的；同样的，也由同样的消除行为而被消除。这两句辞汇中所示的，正是业障犯罪的变别辞。由于善根之根基与自立之间的差别，被切断破坏的状态才得以显现，有“根基分离而生”之说。所谓「立」与「根基」从义理上是统一的，「立」即调伏严正的规制而得成就。由于善行之依缘具足，因业犯罪而分裂毁坏，故谓之根基分离。阐述此义时，作了「如是」等铺陈。正如善根所立的自身根基被切断，国王以此为由宣称“被己所杀，遭己所挖”的连结，此处的“杀”是指业因果的成立，而非俗俗人事的杀害。至于这两句辞汇的变别辞中未言“被消除”，是不相宜也不必要的。

‘‘Rāgo rajo na ca pana reṇu vuccatī’’tiādi (mahāni. 209; cūḷani. 74) vacanato rāgadosamohāva idha rajo nāmāti vuttaṃ ‘‘rāgarajādivirahita’’nti. Vītasaddassa vigatapariyāyataṃ dasseti ‘‘vigatattā’’ti iminā. Dhammesu cakkhunti catusaccadhammesu pavattaṃ tesaṃ dassanaṭṭhena cakkhuṃ. Dhammesūti vā heṭṭhimesu tīsu maggadhammesu. Cakkhunti sotāpattimaggasaṅkhātaṃ ekaṃ cakkhuṃ, samudāyekadesavasena ādhāratthasamāsoyaṃ, na tu niddhāraṇatthasamāso. So hi sāsanaganthesu, sakkataganthesu ca sabbattha paṭisiddhoti. Dhammamayanti samathavipassanādhammena nibbattaṃ, iminā ‘‘dhammena nibbattaṃ cakkhu dhammacakkhū’’ti atthamāha. Apica dhammamayanti sīlāditividhadhammakkhandhoyeva maya-saddassa sakatthe pavattanato, anena ‘‘dhammoyeva cakkhu dhammacakkhū’’ti atthamāha. Aññesu ṭhānesūti aññesu suttapadesesu, etena yathāpāṭhaṃ tividhatthataṃ dasseti. Idha pana sotāpattimaggassevetaṃ adhivacanaṃ, tasmimpi anadhigate aññesaṃ vattabbatāyeva abhāvatoti adhippāyo.

“贪欲非汚染粒子也”等说，关于贪欲、嗔恨、痴迷的涵义，此处所指的“污垢”非另外名词，而是指脱离贪嗔痴的“无贪嗔痴”之义。无音无变的状态表现为“无触性”，由此表明该义。法中之“眼”指四真谛之法眼，即此义显现法之眼，即启显真谛而非简单标示。视其为真理显现之义，此眼因由初果道眼而起，非复后果定眼。此教法与经论中广泛认可此义。称为以止观修为所依止者，故称“法所依之眼即法眼”。又也称为遵守戒律等多种法组成的“法身”，故曰“法身即眼法眼”。称「其他之处」即其他经文语义处，以此显三义。此处为初果道眼相应称谓，故不兼具其他义，故认为其余语义无义。

Idāni ‘‘khatāyaṃ bhikkhave rājā’’tiādipāṭhassa suviññeyyamadhippāyaṃ dassento ‘‘idaṃ vuttaṃ hotī’’tiādimāha. Tattha nābhavissāti sace na abhavissatha, evaṃ satīti attho. Atīte hi idaṃ kālātipattivacanaṃ, na anāgateti daṭṭhabbaṃ. Esa nayo sotāpattimaggaṃ patto abhavissāti etthāpi. Nanu ca maggapāpuṇanavacanaṃ bhavissamānattā anāgatakālikanti? Saccaṃ aniyamite, idha pana ‘‘idhevāsane nisinno’’ti niyamitattā atītakālikamevāti veditabbaṃ. Idañhi bhagavā rañño āsanā vuṭṭhāya acirapakkantasseva avocāti. Pāpamittasaṃsaggenāti devadattena, devadattaparisāsaṅkhātena ca pāpamittena saṃsaggato. Assāti sotāpattimaggassa. ‘‘Evaṃ santepī’’tiādinā pāṭhānāruḷhaṃ vacanāvasesaṃ dasseti. Tasmāti saraṇaṃ gatattā muccissatīti sambandho. ‘‘Mama ca sāsanamahantatāyā’’ti pāṭho yutto, katthaci pana ca-saddo na dissati, tattha so luttaniddiṭṭhoti daṭṭhabbaṃ. Na kevalaṃ saraṇaṃ gatattāyeva muccissati, atha kho yattha esa pasanno, pasannākārañca karoti, tassa ca tividhassapi sāsanassa uttamatāyāti hi saha samuccayena attho adhippetoti.

现在着眼于“被杀时，王大人”等语，其明确意涵是“已被告知如此”的意味。若未曾如此则不成立，正是此理。过去时此为“过时”的语义，不是未来时。此理如流传甚广的初果道法，应当认可也。难道说道已得而将有未来时吗？实在不合逻辑。此处“此时此地坐着”，是指过去时间，因为世尊在王的座位上起身走去，是现前的行为。所谓“与恶友相交”，是指同名天子与恶友为伴。说明这是真正的初果道义。之后“如是安顿”的开头，展示了语句的促成。由此知，正因皈依故得解脱。补充“我法教之宏伟”之语，虽偶有偏差，却可视为缺失部分。解脱不仅仅由皈依而得，必有更深信愿与昭然和悦，故此说三重境界之法教至尊为正确之义。

‘‘Yathā nāmā’’tiādi dukkarakammavipākato sukarena muccanena upamādassanaṃ. Kocīti koci puriso. Kassacīti kassaci purisassa, ‘‘vadha’’nti ettha bhāvayoge kammatthe sāmivacanaṃ. Pupphamuṭṭhimattena daṇḍenāti pupphamuṭṭhimattasaṅkhātena dhanadaṇḍena. Mucceyyāti vadhakammadaṇḍato mucceyya, daṇḍenāti vā nissakkatthe karaṇavacanaṃ ‘‘sumuttā mayaṃ tena mahāsamaṇenā’’tiādīsu (dī. ni. 2.232; cūḷava. 437) viya, pupphamuṭṭhimattena dhanadaṇḍato, vadhadaṇḍato ca mucceyyāti attho. Lohakumbhiyanti lohakumbhinarake. Tattha hi tadanubhavanakānaṃ sattānaṃ kammabalena lohamayā mahatī kumbhī nibbattā, tasmā taṃ ‘‘lohakumbhī’’ti vuccati. Uparimatalato adho patanto, heṭṭhimatalato uddhaṃ gacchanto, ubhayathā pana saṭṭhivassasahassāni honti. Vuttañca –

“如彼名”等因恶业果报难解且不易解脱为喻。何者即为某男性。谁者则指某人，“杀”论说为业道，乃比喻词。以枯树枝为杖，意指有如枯枝粗棒之刑罚。说“应当被杀”，意指因凶业而当受杀报，此“杀”字为责任刑罚之谓，正如“我们为被伟大萨摩那放出”的说法，意同。以枯枝量度刑罚，既显示报应严酷，犹如以刑罚量度财富；杀报与财罚意相通。所谓“铁罐”，是铁罐地狱。彼处众生因过往业力，乃为坚硬铁罐构成，因其形状而名曰“铁罐”。罐由上部往下落，下部往上升，且同时拥有六十万年之寿命。经中说：

‘‘Saṭṭhivassasahassāni, paripuṇṇāni sabbaso;

“六十万年，那些众生皆悉圆满；

Niraye paccamānānaṃ, kadā anto bhavissatī’’ti. (pe. va. 802; jā. 1.4.54);

受铁狱之苦者，究竟何时方能终止？”（《增支部·业报经》802节、《长部杂集经》1.4.54节）

‘‘Heṭṭhimatalaṃ patvā, uparimatalaṃ pāpuṇitvā muccissatī’’ti vadanto imamatthaṃ dīpeti – yathā aññe seṭṭhiputtādayo aparāparaṃ adho patantā, uddhaṃ gacchantā ca anekāni vassasatasahassāni tattha paccanti, na tathā ayaṃ, ayaṃ pana rājā yathāvuttakāraṇena ekavārameva adho patanto, uddhañca gacchanto saṭṭhivassasahassāniyeva paccitvā muccissatīti. Ayaṃ pana attho kuto laddhoti anuyogaṃ pariharanto ‘‘idampi kira bhagavatā vuttamevā’’ti āha. Kirasaddo cettha anussavanattho, tena bhagavatā vuttabhāvassa ācariyaparamparato suyyamānataṃ, imassa ca atthassa ācariyaparamparābhatabhāvaṃ dīpeti. Atha pāḷiyaṃ saṅgītaṃ siyāti codanamapaneti ‘‘pāḷiyaṃ pana na āruḷha’’nti iminā, pakiṇṇakadesanābhāvena pāḷiyamanāruḷhattā pāṭhabhāvena na saṅgītanti adhippāyo. Pakiṇṇakadesanā hi pāḷiyamanāruḷhāti aṭṭhakathāsu vuttaṃ.

「下层着地而陷落，上层到达而得解脱」——此语所指的意义，即是如他者种种商人子弟等，相继跌落于下，升向上方，经历无数千百年后往返于此地，然而此王却因适当因缘，一次便跌落于下，一次又飞升于上，历六万年后方能得到解脱。那这义理从何而来呢？为避牵连误解，便说「此亦正是世尊所说者」。此语音应是为了记诵，且因世尊传法传统流通日盛，且本意亦发扬教理之缘故。后又说「此为巴利音，不应改变」以责正此处因关注意旨不严谨而导致巴利音不准。巴利音不准是以多个断义堆积所致，故不准唱，乃加以正理。此语载于注疏而明。

Yadi anantare attabhāve narake paccati, evaṃ sati imaṃ desanaṃ sutvā ko rañño ānisaṃso laddhoti kassaci āsaṅkā siyāti tadāsaṅkānivattanatthaṃ codanaṃ uddharitvā pariharituṃ ‘‘idaṃ panā’’tiādi vuttaṃ. ‘‘Ayañhī’’tiādinā niddālābhādikaṃ diṭṭhadhammikasamparāyikaṃ anekavidhaṃ mahānisaṃsaṃ sarūpato niyametvā dasseti. Ettha hi ‘‘ayaṃ…pe… niddaṃ labhatī’’ti iminā niddālābhaṃ dasseti, tadā kāyikacetasikadukkhāpagatabhāvañca niddālābhasīsena, ‘‘tiṇṇaṃ…pe… akāsī’’ti iminā tiṇṇaṃ ratanānaṃ mahāsakkārakiriyaṃ, ‘‘pothujjanikāya…pe… nāhosī’’ti iminā sātisayaṃ pothujjanikasaddhāpaṭilābhaṃ dassetīti evamādi diṭṭhadhammiko, ‘‘anāgate…pe… parinibbāyissatī’’ti iminā pana ukkaṃsato samparāyiko dassito, anavasesato pana aparāparesu bhavesu aparimāṇoyeva samparāyiko veditabbo.

若有人在死后即见地狱存在，且听闻此说后，谁能获得王位之助缘？有人则生疑惑。为令疑虑消除而发问、抗辩，遂出现「此为……」等称说。以「此处」等语句示现沉眠得益、远离世俗烦恼、诸多殊胜功德的资粮。此言中「此……得眠」表示沉眠之功德；「遍三宝……大敬供」则示海量宝物的礼敬；「谓众生不得……」乃示普通众生不得此善法信心的盘古；故此乃示现多种因缘殊胜的福报。又依此显现视佛教法理而言「未来……必定涅槃」之断灭境界，且能由断灭知觉到无限的轮回身身轮转之法理，此义当如是了知。

Tattha madhurāyāti madhurarasabhūtāya. Ojavantiyāti madhurarasassāpi sārabhūtāya ojāya ojavatiyā. Puthujjane bhavā pothujjanikā. Pañca māre visesato jitavāti vijitāvī, parūpadesavirahatā cettha visesabhāvo. Paccekaṃ abhisambuddhoti paccekabuddho, anācariyako hutvā sāmaññeva sambodhiṃ abhisambuddhoti attho. Tathā hi ‘‘paccekabuddhā sayameva bujjhanti, na pare bodhenti, attharasameva paṭivijjhanti, na dhammarasaṃ. Na hi te lokuttaradhammaṃ paññattiṃ āropetvā desetuṃ sakkonti, mūgena diṭṭhasupino viya, vanacarakena nagare sāyitabyañjanaraso viya ca nesaṃ dhammābhisamayo hoti, sabbaṃ iddhisamāpattipaṭisambhidāpabhedaṃ pāpuṇantī’’ti (su. ni. aṭṭha. 1.khaggavisāṇasuttavaṇṇanā; apa. aṭṭha. 1.90, 91) aṭṭhakathāsu vuttaṃ.

其间解释「madhurāyāti」为甘美如味。又「ojavantiyāti」谓甘美味中具生气活力之状。称普通人云「pothujjane」谓凡夫俗人。说「pañca māre visesato jitavāti」时，特别指出此生已战胜五魔，超脱诸恶烦恼的特别状态。又「paccekaṃ abhisambuddhoti」意为“独觉者”，非如世尊般的法师，称独觉者虽成道却无教坊，故称「anācariyako」。如经中云独觉者自身觉醒，但不为他人传扬佛法，读者可比诸见地弱者，未得高明智慧。又引用《劫剑经注》云：独觉者确实觉悟自己的法，非他法；虽获殊胜法眼，不能示现诸佛通达的神通，所以如同野人误梦一样，尚不能证果，理有此旨。此义出注疏中所载。

Etthāha – yadi rañño kammantarāyābhāve tasmiṃyeva āsane dhammacakkhu uppajjissatha, atha kathaṃ anāgate paccekabuddho hutvā parinibbāyissati. Yadi ca anāgate paccekabuddho hutvā parinibbāyissati, atha kathaṃ tasmiṃyeva āsane dhammacakkhu uppajjissatha, nanu ime sāvakabodhipaccekabodhiupanissayā bhinnanissayā dvinnaṃ bodhīnaṃ asādhāraṇabhāvato. Asādhāraṇā hi etā dve yathākkamaṃ pañcaṅgadvayaṅgasampattiyā, abhinīhārasamiddhivasena, pāramīsambharaṇakālavasena, abhisambujjhanavasena cāti? Nāyaṃ virodho ito paratoyevassa paccekabodhisambhārānaṃ sambharaṇīyattā. Sāvakabodhiyā bujjhanakasattāpi hi asati tassā samavāye kālantare paccekabodhiyā bujjhissanti tathābhinīhārassa sambhavatoti. Apare pana bhaṇanti – ‘‘paccekabodhiyāyevāyaṃ rājā katābhinīhāro. Katābhinīhārāpi hi tattha niyatimappattā tassa ñāṇassa paripākaṃ anupagatattā satthu sammukhībhāve sāvakabodhiṃ pāpuṇissantīti bhagavā ‘sacāyaṃ bhikkhave rājā’tiādimavoca, mahābodhisattānameva ca ānantariyaparimutti hoti, na itaresaṃ bodhisattānaṃ. Tathā hi paccekabodhiyaṃ niyato samāno devadatto cirakālasambhūtena lokanāthe āghātena garutarāni ānantariyakammāni pasavi, tasmā kammantarāyena ayaṃ idāni asamavetadassanābhisamayo rājā paccekabodhiniyāmena anāgate vijitāvī nāma paccekabuddho hutvā parinibbāyissatī’’ti daṭṭhabbaṃ, yuttataramettha vīmaṃsitvā gahetabbaṃ.

文中问及：若国王无业障障碍，当时便于座中生起佛眼光明，此时为何今后独觉者成道得涅槃？若未来独觉者得涅槃，为什么当时不会生起佛眼光明？这里用此问旨在显示：声闻成佛与独觉成佛，是非同因缘之两种殊胜成就。两者必以五根六力等修习，以广积资粮与圆满波罗蜜仪轨成就。此处无矛盾，而是指出两种成就本质不同。获声闻智慧者，经时间转换方生独觉智慧。有人说「此王即独觉成就道者」，但观其由因缘积累见解，则判定此乃佛说『有此国王』一类传说并非其他境界菩萨。独觉者有定数，已长久成就，作之诸业一再轮回，具罡重生，故业障障碍现时阻碍，现时不生相通之佛眼光明。故今时现象显示此王为有业障独觉者。此理需详审，不可轻易否定。

Yathāvuttaṃ pāḷimeva saṃvaṇṇanāya nigamavasena dassento ‘‘idamavocā’’tiādimāha. Tassattho hi heṭṭhā vuttoti. Apica pāḷiyamanāruḷhampi atthaṃ saṅgahetuṃ ‘‘idamavocā’’tiādinā nigamanaṃ karotīti daṭṭhabbaṃ.

如上所述，依巴利文的本意，结语用语为「其如此说」等。后文亦以「因如此说」作为结断。且因巴利音不准，必须用「此如此说」等词肯定并总结实意，并以此作为注疏的结语，这一点不可忽略。

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhiravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmatherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthappakāsaniyā sāmaññaphalasuttavaṇṇanāya līnatthappakāsanā.

以上即为《善法华庄严注释长部》的内容，旨在以极细微、深奥且难解之法理加以阐扬，发扬纯净广博智慧。此注疏由诸多贤者汇集成立，因其博识高远与透彻分析力，故又号称大法王、极尊三藏经典的注释师。此著作精于释义，内容繁密深入，深具学问价值，适合学佛者精通三藏时细细研读。

Sāmaññaphalasuttavaṇṇanā niṭṭhitā. · 《沙门果经》注释终了。