3. Ambaṭṭhasuttavaṇṇanā · 3. Ambaṭṭhasutta解释
3. Ambaṭṭhasuttavaṇṇanā3.《安巴塔经》注释
Addhānagamanavaṇṇanā长途行进注释
§254
254. Evaṃ sāmaññaphalasuttaṃ saṃvaṇṇetvā idāni ambaṭṭhasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇokāsassa pattabhāvaṃ vibhāvetuṃ, sāmaññaphalasuttassānantaraṃ saṅgītassa suttassa ambaṭṭhasuttabhāvaṃ pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… kosalesūti ambaṭṭhasutta’’nti āha. Evamīdisesu. Itisaddo cettha ādiattho, padatthavipallāsajotako pana itisaddo luttaniddiṭṭho, ādisaddalopo vā esa, upalakkhaṇaniddeso vā. Apubbapadavaṇṇanā nāma heṭṭhā aggahitatāya apubbassa padassa atthavibhajanā. ‘‘Hitvā punappunāgata-matthaṃ atthaṃ pakāsayissāmī’’ti (dī. ni. aṭṭha. 1.ganthārambhakathā) hi vuttaṃ, ‘‘anupubbapadavaṇṇanā’’ti katthaci pāṭho, so ayuttova ṭīkāya anuddhaṭattā, tathā asaṃvaṇṇitattā ca.
第二百五十四节。述说了一般果经之后，现在继续述说吠舍离经，依次分别说明其起缘及缘起性质，继而揭示与般果经相继而出的这部赞歌经即吠舍离经的本性。称说：『如是我闻……此名吠舍离经，于拘尸那城中』。在此类文中，此字呈现如此。本处“如是”一词为起始语，词义常反转或转变，且文首多含义不全，是起始句式或简略头词。所谓“前序词义说明”，意即于下文初步罗列句子时，先整体分解说明首语用意。曾言：“放弃反复累积之义，今将明说”，（出自《长部尼达那经注》卷一开端注释）称此为“非前序词义说明”。某些译本如此呈现，注疏则详加释明，未全面阐述。
‘‘Rājakumārā gottavasena kosalā nāmā’’ti (dī. ni. ṭī. 1.254) ācariyena vuttaṃ. Akkharacintakā pana vadanti ‘‘kosaṃ lanti gaṇhanti, kusalaṃ vā pucchantīti kosalā’’ti. Janapadinoti janapadavanto, janapadassa vā issarā. ‘‘Kosalā nāma rājakumārā’’ti vutteyeva siddhepi ‘‘janapadino’’ti vacanaṃ santesupi aññesu taṃtaṃnāmapaññātesu tattha nivasantesu janapadibhāvato tesameva nivasanamupādāya janapadassāyaṃ samaññāti dassanatthaṃ. ‘‘Tesaṃ nivāso’’ti iminā ‘‘kosalānaṃ nivāsā kosalā’’ti taddhitaṃ dasseti. ‘‘Ekopi janapado’’ti iminā pana saddatoyevetaṃ puthuvacanaṃ, atthato panesa eko evāti vibhāveti. Api-saddo cettha anuggahe, tena kāmaṃ ekoyevesa janapado, tathāpi iminā kāraṇena puthuvacanamupapannanti anuggaṇhāti. Yadi ekova janapado, kathaṃ tattha bahuvacananti āha ‘‘ruḷhisaddenā’’tiādi, ruḷhisaddattā bahuvacanamupapannanti vuttaṃ hoti. Nissitesu payuttassa puthuvacanassa, puthubhāvassa vā nissaye abhiniropanā idha ruḷhi, tena vuttaṃ ācariyena idha ceva aññattha ca majjhimāgamaṭīkādīsu ‘‘akkharacintakā hi īdisesu ṭhānesu yutte viya īdisaliṅgavacanāni icchanti, ayamettha ruḷhi yathā ‘aññatthāpi kurūsu viharati, aṅgesu viharatī’ti cā’’ti. Keci pana kosalanāmābhiniropanamicchanti, ayuttametaṃ puthuvacanassa appayujjitabbattā. Nāmābhiniropanāya hi ekavacanampi bhavati yathā ‘‘sīho gāyatī’’ti. Tabbisesitepi janapadasadde jātisaddattā ekavacanameva. Tenāha ‘‘tasmiṃ kosalesu janapade’’ti, kosalanāmake tasmiṃ janapadeti attho. Abhūtato hi vohāramattaṃ ruḷhi, bhūtatoyeva attho vinicchinitabbo. Yathā hi –
“王子嗣系属于拘尸那之名为犹此”（出自《长部尼达那经注》第一节254）此乃由老师所说。字形解读者则说：“‘kosaṃ lanti’取其‘藏集’义，‘kusalaṃ’解释为‘善良’，此称拘尸那”。“族邑”即有族人之地，且为族地的统治者。言“名为拘尸那之王子”，既成事实，且此语涵盖“族众”之义，体现族地驻处及其范围，用以表现族地性质，故作“族地”之意。“其居所”即“拘尸那之居所拘尸那”，是由此派生称谓。“族域为一处”此语仅偶尔用作复数形态，实为单数义。关于词语之用，此处附加解释，故用复数而意为单一。语句符合此意而使用复数，而实际上指一处。若真为一族域，何以复数出现？语句中如“ruḷhisaddena”（此应为“ruḷhisadde”之误）等用复数，说明此词语偶有复数形式。而在《中出经注》等，老师亦提及此用法带有变体作用，另有别种称谓。部分秉持拘尸那名称错误理解者，因而曲解复数用法，故此复数用法不可滥用。对名称的单数用法亦存在，如“狮子歌唱”等。特别对族域名而言，本为单数词形，故说“在拘尸那族地”用拘尸那族名作为族地的意涵。此处语气纯属口语层面，根本意义属单数。正如——
‘‘Santi puttā videhānaṃ, dīghāvu raṭṭhavaḍḍhano;
“众子安居宽绰，族众众多国盛昌；
Te rajjaṃ kārayissanti, mithilāyaṃ pajāpatī’’ti. (jā. 2.22.276) ādīsu –
他们能治理国家，居住在弥名字国。”（出自《生经》第二卷二十二章二百七十六节）之类——
Taṃputtasaṅkhātassa ekatthassa ruḷhivasena ‘‘puttā’’ti bahuvacanapayogo, tathā idhāpi tannivāsasaṅkhātassa ekatthassa ruḷhivasena ‘‘kosalesū’’ti bahuvacanapayogo hoti. Yathā ca ‘‘pāṇaṃ na haññe, na ca’dinnamādiye’’tiādīsu (a. ni. 8.42, 43, 45) jātivasena bahvatthānamekavacanapayogo, tathā idhāpi jātivasena avayavappabhedena bahvatthassa ‘‘janapade’’ti ekavacanapayogo hoti. Vuttañca ācariyena majjhimāgamaṭīkāyaṃ ‘‘tabbisesanepi janapadasadde jātisadde ekavacanameva. Tenāha ‘tasmiṃ aṅgesu janapade’ti’’.
上述例句体现了，众子作为若干之意为复数用法，拘尸那族名同样用作复数表达。又如《增支部》中“不可杀生，不偷盗”等用法中，以单数代表类属，多数意义虽为复数，族地名同理使用单数表达。老师于《中出经注》中亦说：“族域及族名属单数”。由此言“在拘尸那族地”，是将拘尸那作为族地名之意。由表面看，此形态如同复数，但实为单一含义，应予辨析。正如——
Evaṃ ruḷhivasena bahumhi viya vattabbe bahuvacanaṃ dassetvā idāni bahvatthavasena bahumpi eva vattabbe bahuvacanaṃ dassento ‘‘porāṇā panāhū’’tiādimāha. Pana-saddo cettha visesatthajotano, tena puthuatthavisayatāya evetaṃ puthuvacanaṃ, na ruḷhivasenāti vakkhamānaṃ visesaṃ joteti. So hi padeso tiyojanasataparimāṇatāya bahuppabhedoti, imasmiṃ pana naye tesu kosalesu janapadesūti attho veditabbo. Mahāpanādanti mahāpanādajātaka (jā. 1.3.40, 41, 42) surucijātakesu (jā. 1.14.102 ādayo) āgataṃ surucino nāma videharañño puttaṃ mahāpanādanāmakaṃ rājakumāraṃ. Nānānāṭakānīti bhaṇḍukaṇḍapaṇḍukaṇḍapamukhāni chasatasahassāni nānāvidhanāṭakāni, katthaci pana ādisaddopi diṭṭho, so jātakaṭṭhakathāyaṃ na dissati, yadi ca dissati, tena naṭalaṅghakādīnaṃ saṅgaho daṭṭhabbo. Sitamattampīti mihitamattampi. Tassa kira dibbanāṭakānaṃ anantarabhaveyeva diṭṭhattā manussanāṭakānaṃ naccaṃ amanuññaṃ ahosi. Naṅgalānipi chaḍḍetvāti kasikammappahānavasena naṅgalāni pahāya, nidassanamattañcetaṃ. Na hi kevalaṃ kassakā eva, atha kho aññepi ubhayaraṭṭhavāsino manussā attano attano kiccaṃ pahāya tasmiṃ maṅgalaṭṭhāne sannipatiṃsu. Tadā kira mahāpanādakumārassa pāsādamaṅgalaṃ, chattamaṅgalaṃ, āvāhamaṅgalanti tīṇi maṅgalāni ekato akaṃsu, kāsivideharaṭṭhavāsinopi tattha sannipatitvā atirekasattavassāni chaṇamanubhaviṃsūti, adhunā pana ‘‘naṅgalādīnī’’ti pāṭho dissati, so na porāṇapāṭho ṭīkāyamanuddhaṭattā.
“一般在多方言环境下，更多情况下显现复数，其表述‘昔时’等语乃示例。词义在此处更为专业，虽使用复数形式，但意旨为多数而非单独复数。该地区约三十余里，体现多面性。拘尸那族地意涵也由此知晓。所谓《大劝勉经》（《生经》一卷三章四十至四十二节）之名子大劝勉者，乃成功王族名，名叫大劝勉王子。又诸多戏剧作品名目繁多，数量达数百，稍有其起始句式，然而编次叙述不现于此注释书内。若有所见亦是无关戏剧汇编。所谓“薄寒之地”者，意指物质量少而非气候寒冷。其时代观念中，所谓天人戏剧仅于天界出现，地上诸人戏剧为人类所享，故废弃了犁杖等农具，此为只为例证。非唯农夫等，亦有人类互相弃职聚集于此福德所。于是所谓大劝勉王子宫殿，伞盖、迎接三种瑞相一度成形。迦尸国与其邻国居民亦曾聚居数十年时光。今日所称“耕犁等”之句出于非原文之旧译，而此为不合正统释义之句。
Mahājanakāye sannipatiteti keci ‘‘pahaṃsanavidhiṃ dassetvā rājakumāraṃ hāsāpessāmā’’ti, keci ‘‘taṃ kīḷanaṃ passissāmā’’ti evaṃ mahājanasamūhe sannipatite. Atulambābhiruhanadārucitakapavesanādi nānākīḷāyo dassetvā. Sakkapesito kira dibbanāṭako rājaṅgaṇe ākāse ṭhatvā upaḍḍhabhāgaṃ nāma dasseti, ekova hattho, eko pādo, ekaṃ akkhi, ekā dāṭhā naccati calati, upaḍḍhaṃ phandati, sesaṃ niccalamahosi, taṃ disvā mahāpanādo thokaṃ hasitamakāsi, imamatthaṃ sandhāya ‘‘so dibbanāṭakaṃ dassetvā hasāpesī’’ti vuttaṃ. Suhajjā nāma vissāsikā ‘‘suṭṭhu hadayametesa’’nti katvā. Ādisaddena ñātakaparijanādīnaṃ saṅgaho. Tasmāti tathā vacanato. Taṃ kusalanti vacanaṃ upādāyāti ettha ‘‘kacci kusalaṃ? Āma kusala’’nti vacanapaṭivacanavasena pavattakusalavāditāya te manussā ādito ‘‘kusalā’’ti samaññaṃ labhiṃsu, tesaṃ kusalānaṃ issarāti rājakumārā kosalā nāma jātā, tesaṃ nivāsaṭṭhānatāya pana padeso kosalāti pubbe vuttanayameva. Tenāha ‘‘so padeso kosalāti vuccatī’’ti. Evaṃ majjhimāgamaṭīkāyaṃ ācariyeneva vuttaṃ. Tatrāyamadhippāyo siyā – ‘‘so padeso kosalāti vuccatī’’ti saññīsaññā yathākkamaṃ ekavacanabahuvacanavasena vuttattā purimanaye viya idhāpi ruḷhivaseneva bahuvacanaṃ hoti. Rājakumārānaṃ nāmalābhahetumattañhettha visesoti. Idha pana ācariyena evaṃ vuttaṃ so padesoti padesasāmaññato vuttaṃ, vacanavipallāsena vā, te padesāti attho. Kosalāti vuccati kusalā eva kosalāti katvā’’ti (dī. ni. ṭī. 1.254) tatrāyamadhippāyo siyā – so padesoti jātisaddavasena, vacanavipallāsena vā vuttattā puthuatthavisayatāya eva bahuvacanaṃ hoti. Padesassa nāmalābhahetu hettha visesoti. ‘‘Kusala’’nti hi vacanamupādāya ruḷhināmavasena vuttanayena kosalā yathā ‘‘yevāpanakaṃ, natumhākavaggo’’ti. Apica vacanapaṭivacanavasena ‘‘kusala’’nti vadanti etthāti kosalā. Vicitrā hi taddhitavuttīti. Kusalanti ca ārogyaṃ ‘‘kacci nu bhoto kusalaṃ, kacci bhoto anāmaya’’ntiādīsu (jā. 1.15.145; jā. 2.20.129) viya, kacci tumhākaṃ ārogyaṃ hotīti attho, chekaṃ vā ‘‘kusalā naccagītassa , sikkhitā cāturitthiyo’’tiādīsu (jā. 2.22.94) viya, kacci tesaṃ nāṭakānaṃ chekatā hotīti attho.
大众汇集在国王的宫殿时，有些人说：“我们在展示戏剧表演方式后，要取笑王子。”也有人说：“我们来看那出戏。”于是大众汇聚成群。用挂着的藤蔓树枝做装饰，穿着带木饰的衣服等，展示各种不同的戏剧表演。据说是萨咖天帝差来的天戏士立于王宫上空，展现肢体部位称作“残缺部分”——一只手、一只脚、一只眼、一颗牙齿在跳舞、移动，悬空的部分张开，其余的都静止。看到这些，大众非常高兴地笑着，便传说“他以天戏士形象展示而得嘻笑”。有一个名叫苏哈佳的信徒称赞说：“这真是他心中明了无迷惑啊。”这一切以开始用亲朋好友的称呼聚集人群为开端。因此有此说法。由此产生“是善巧言论”的说法。这里的“善巧”二字因语境往复辩论，人们起初说“善巧”，后来承认“善巧”，从而得到共识。称这些善巧者为国王之子名为“善巧”，他们的居住地区叫做“萨拉”（意为善巧之地），因此称该处为“萨拉之地”。中部经集注对此亦有记载。这里有三种主要解释：一是指“该处称作萨拉”，且名词与动词相混用，单数和复数形式皆有，如同过去有时单数有时复数形式。有关王子名称只是指有此词汇，故有特别意义。这里老师说“该处”即该地方之意，“萨拉”即善巧，言外之意即指此。此乃大意。更深层含义为“萨拉”作地名使用时，词义扩展而非本义。善巧还含有健康、技巧之意，如《本生经》中有“你可健康否？你可无疾否？”亦有“善于歌舞戏剧之技巧”之义。
Caraṇaṃ cārikā, caraṇaṃ vā cāro, so eva cārikā, tayidaṃ maggagamanameva idhādhippetaṃ, na cuṇṇikagamanamattanti dassetuṃ ‘‘addhānagamana’’nti vuttaṃ, bhāvanapuṃsakañcetaṃ, addhānagamanasaṅkhātāya cārikāya caramānoti vuttaṃ hoti, abhedepi vā bhedavohārena vuttaṃ yathā ‘‘divāvihāraṃ nisīdī’’ti, (ma. ni. 1.256) addhānagamanasaṅkhātaṃ cārikaṃ caramāno, caraṇaṃ karontoti attho. Sabbatthako hi karabhūdhātūnamatthoti. ‘‘Addhānamagga’’ntipi katthaci pāṭho, so na sundaro. Na hi cārikāsaddo maggavācakoti. Idāni taṃ vibhāgena dassetvā idhādhippetaṃ niyamento ‘‘cārikā ca nāmesā’’tiādimāha. Sāvakānampi ruḷhivasena cārikāya sambhavato tato viseseti ‘‘bhagavato’’ti iminā. Tathā hi majjhimāgamaṭṭhakathāyaṃ vuttaṃ ‘‘cārikaṃ caramānoti ettha kiñcāpi ayaṃ cārikā nāma mahājanasaṅgahatthaṃ buddhānaṃyeva labbhati, buddhe upādāya pana ruḷhisaddena sāvakānampi vuccati kilañjādīhi katabījanīpi tālavaṇṭaṃ viyā’’ti. Dūrepīti ettha pi-saddena, api-saddena vā nātidūrepīti sampiṇḍanaṃ tatthāpi cārikāsambhavato. Bodhaneyyapuggalanti catusaccapaṭivedhavasena bodhanārahapuggalaṃ. Sahasā gamananti sīghagamanaṃ. ‘‘Mahākassapassa paccuggamanādīsū’’ti vuttameva sarūpato dasseti ‘‘bhagavā hī’’tiādinā. Paccuggacchantoti paṭimukhaṃ gacchanto, paccuṭṭhahantoti attho. ‘‘Tathā’’ti iminā ‘‘tiṃsayojana’’nti padamanukaḍḍhati. Pakkusāti nāma gandhārarājā. Mahākappino nāma kukkuṭavatīrājā. Dhaniyo nāma koraṇḍaseṭṭhiputto gopo.
“脚步”或“行走”名为行脚人，这叫作走路的方式，这里所说的行脚人，即指经过道途的旅行者，而不仅只是粗略的行走。也被称为“达达之行”，即供修行者使用之行脚，意即“行者行走”之意。在其它地方亦称作“日间行走坐息”。该“达达行”是有特定名称之旅，行道之人行走时以肢体为作动。因“行脚”本身是表示道路之意，有时写作“达达行道”，但此读本不佳，因为行脚者不是道路之名。现在分辨此语义后，释迦牟尼佛才说“行脚人之名乃从此而生”。这称呼起因于如是慧眼的弟子，所以维持此用语。由此而知，更远离者，音节虽有变异，但仍来源于“行脚人”之称。启蒙觉者指此称为“礼受四圣谛教导者”，“疾走”指迅速行走。有说“由大咖萨巴等先行者的到来”方可见至此等状况。所谓“迎前进”即是面向前行，到达之前去之意。
Evaṃ dhammagarutākittanamukhena mahākassapapaccuggamanādīni (saṃ. ni. aṭṭha. 2.154) ekadesena dassetvā idāni vanavāsitissasāmaṇerassa vatthuṃ vitthāretvā cārikaṃ dassetuṃ ‘‘ekadivasa’’ntiādi āraddhaṃ. Ko panesa tissasāmaṇero nāma? Sāvatthiyaṃ dhammasenāpatino upaṭṭhākakule jāto mahāpuñño ‘‘piṇḍapātadāyakatisso, kambaladāyakatisso’’ti ca pubbe laddhanāmo pacchā ‘‘vanavāsitisso’’ti pākaṭo khīṇāsavasāmaṇero. Vitthāro dhammapade (dha. pa. aṭṭha. 1.74 vanavāsītissasāmaṇeravatthu). Ākāsagāmīhi saddhiṃ ākāseneva gantukāmo bhagavā ‘‘chaḷabhiññānaṃ ārocehī’’ti avoca. Tassāti tissasāmaṇerassa. Tanti bhagavantaṃ saddhiṃ bhikkhusaṅghena cīvaraṃ pārupantaṃ. No thero no oramattako vatāti sambandho, guṇena lāmakappamāṇiko no hotīti attho.
经由如是的教法名声及大咖萨巴先行者到来之事（《杂事念相八》中记载）一天示现，尔后开始清理住于林中的修行沙玛内拉住所，显示“行脚人”之意义，始于“一日”之类时日。据说这位名叫提萨的沙玛内拉，出生于沙瓦提担任法军统帅的家庭，过去曾广施食物，普布称他为“布施食施提萨”，而后被称为“居于林中者”。事迹记载见于法集注中（《法句经》附八条，1章74节林中提萨沙玛内拉事迹）。他与空气行者等一同如愿前往，佛陀赞叹他通达六种神通。此处指提萨沙玛内拉。有说他与僧团一起披衣行走，既非长者亦非短少者，意指品质正直，中道而行。
Attanopattāsaneti bhikkhūnaṃ āsanapariyante. Tesaṃ gāmikānaṃ dānapaṭisaṃyuttaṃ maṅgalaṃ vatvā. Kasmā pana sadevakassa lokassa maggadesakopi samāno bhagavā evamāhāti codanaṃ sodhetuṃ ‘‘bhagavā kirā’’tiādi vuttaṃ. Maggadesakoti nibbānamaggassa, sugatimaggassa vā desako.
“自身出生”即指比库围绕所坐座位之处。此处述及地方人因供养比库，所获吉祥之德。为何同为众生中传道者即释迦牟尼佛仍要说“佛陀阿难啊”以此激励他们呢？此乃示范要清净修行，称呼“佛陀啊”（“世尊啊”）是为了提醒坚定正道。此处“马嘎迪国传道者”即涅槃之道、安乐之道的宣说者。
Tāyāti araññasaññāya. Saṅghakammavasena sijjhamānāpi upasampadā satthu āṇāvasena sijjhanato ‘‘buddhadāyajjaṃ te dassāmī’’ti vuttanti vadanti. Apare pana ‘‘aparipuṇṇavīsativassasseva tassa upasampadaṃ anujānanto satthā ‘buddhadāyajjaṃ te dassāmī’ti avocā’’ti vadanti. Dhammasenāpatinā upajjhāyena upasampādetvā, tatoyevesa dhammasenāpatino saddhivihārikoti aṭṭhakathāsu vutto. Dhammapadaṭṭhakathāyaṃ pana dhammasenāpatiāditherānaṃ cattālīsabhikkhusahassaparivārānaṃ attano attano parivārehi saddhiṃ paccekaṃ gamanaṃ, bhagavato ca ekakasseva gamanaṃ khuddakabhāṇakānaṃ matena vuttaṃ, idha, pana majjhimāgamaṭṭhakathāyañca (ma. ni. aṭṭha. 2.65) aññathā gamanaṃ dīghabhāṇakamajjhimabhāṇakānaṃ matenāti daṭṭhabbaṃ. Ayanti mahākassapādīnamatthāya cārikā. Yaṃ pana anuggaṇhantassa bhagavato gamanaṃ, ayaṃ aturitacārikā nāmāti sambandho.
“塔耶”指向森林之意。即使为僧团的仪轨，出家人初授具足戒时，师父示现供养佛陀之礼物，称作“授佛礼物”，有人说部分为“不足二十二年出家”的戒法，师父允许授戒并言“授佛礼物”，此记载见于经注中。由法句经注所示，大咖萨巴等四万长老分别携其众弟子一同行走，佛陀亦随其同行，按照长短讲演风格而传法。据中部经注处另有说法，长讲、中讲风格各有不同，佛陀出行者即为大咖萨巴等。若有人跟随佛陀的行踪，则称为“不急行的行脚人”。
Imaṃpana cārikanti aturitacārikaṃ. Mahāmaṇḍalanti majjhimadesapariyāpanneneva bāhirimena pamāṇena paricchinnattā mahantataraṃ maṇḍalaṃ. Majjhimamaṇḍalanti itaresaṃ ubhinnaṃ vemajjhe pavattaṃ maṇḍalaṃ. Antomaṇḍalanti itarehi khuddakaṃ maṇḍalaṃ, itaresaṃ vā antogadhattā antimaṃ maṇḍalaṃ, abbhantarimaṃ maṇḍalanti vuttaṃ hoti. Kiṃ panimesaṃ pamāṇanti āha ‘‘katthā’’tiādi. Tattha navayojanasatikatā majjhimadesapariyāpannavaseneva gahetabbā tato paraṃ aturitacārikāya agamanato. Taduttari hi turitacārikāya eva tathāgato gacchati, na aturitacārikāya. Pavāretvāva cārikācaraṇaṃ buddhāciṇṇanti vuttaṃ ‘‘mahāpavāraṇāya pavāretvā’’tiādi. Pāṭipadadivaseti paṭhamakattikapuṇṇamiyā anantare pāṭipadavase. Samantāti gatagataṭṭhānassa catūsu passesu samantato. Mahājanakāyassa sannipatanato purimaṃ purimaṃ āgatā nimantetuṃ labhanti. Tathā sannipatanameva dassetuṃ ‘‘itaresū’’tiādi vuttaṃ. Samathavipassanā taruṇā hontīti ettha samathassa taruṇabhāvo upacārasamādhivasena, vipassanāya pana saṅkhāraparicchedañāṇaṃ, kaṅkhāvitaraṇañāṇaṃ, sammasanañāṇaṃ, maggāmaggañāṇanti catunnaṃ ñāṇānaṃ vasena veditabbo. Taruṇavipassanāti hi tesaṃ catunnaṃ ñāṇānamadhivacanaṃ. Pavāraṇāsaṅgahaṃ datvāti anumatidānavasena datvā. Kattikapuṇṇamāyanti pacchimakattikapuṇṇamiyaṃ. ‘‘Migasirassa paṭhamapāṭipadadivase’’ti idaṃ majjhimadesavohāravasena migasiramāsassa paṭhamaṃ pāṭipadadivasaṃ sandhāya vuttaṃ, etarahi pavattavohāravasena pana pacchimakattikamāsassa kāḷapakkhapāṭipadadivaso veditabbo.
此所谓的“行脚”即指“不急遽行脚”。“大圈”指遍布中部地方的外部大范围区域。“中央圈”指两者之间相互围绕的区域。“内圈”指其中较小的区域，或称“最后的圈”，即内部圆内范围。询问此范围何处？以九由旬为单位，围绕中部之地。再往北方是不急迟行脚所在之地。迅速行脚的佛陀则至于此地行走，而非不急行脚地。刚放开时，行脚人即佛陀示现行走，如大忉利月（十月）第一中旬经文中所载。此时观察应知，翌年农历九月下半月行脚日。
Aññenapi kāraṇenāti bhikkhūnaṃ samathavipassanātaruṇabhāvato aññenapi majjhimamaṇḍale veneyyānaṃ ñāṇaparipākādikāraṇena. Catumāsanti āsaḷhīpuṇṇamiyā pāṭipadato yāva pacchimakattikapuṇṇamī, tāva catumāsaṃ. ‘‘Samantā yojanasata’’ntiādinā vuttanayeneva. Vasanaṃ vassaṃ, vasanakiriyā, vutthaṃ vasitaṃ vassamassāti vutthavasso, tassa. Tathāgatena vinetabbattā ‘‘bhagavato veneyyasattā’’ti sāminiddeso vutto, kattuniddeso vā esa. Veneyyasattāti ca caritānurūpaṃ vinetabbasattā. Indriyaparipākaṃ āgamayamānoti saddhādiindriyānaṃ vimuttiparipācanabhāvena paripakkaṃ paṭimānento. Phussamāghaphagguṇacittamāsānaṃ aññataramāsassa paṭhamadivase nikkhamanato māsaniyamo ettha na katoti daṭṭhabbaṃ. Tenāha ‘‘ekamāsaṃ vā dviticatumāsaṃ vā tattheva vasitvā’’ti. Tatthevāti vassūpagamanaṭṭhāne eva. ‘‘Sattahi vā’’tiādi ‘‘ekamāsaṃ vā’’tiādinā yathākkamaṃ yojetabbaṃ – yadi aparampi ekamāsaṃ tattheva vasati, sattahi māsehi cārikaṃ pariyosāpeti. Yadi dvimāsaṃ chahi, yadi timāsaṃ pañcahi, yadi catumāsaṃ tattheva vasati, catūhi māsehi cārikaṃ pariyosāpetīti. Kasmā pana cārikāgamananti āsaṅkānivattanatthaṃ ‘‘itī’’tiādi vuttaṃ. Atirekaṃ jarādubbalo bāḷhajiṇṇo. Te kadā passissanti, na passissanti eva. Lokānukampakāyāti lokānukampakāya eva. Tena vuttaṃ ‘‘na cīvarādihetū’’ti.
又因其他缘故，则是因为比库们新习止观而生的初嫩阶段，或是因其他中地次第而成熟的智慧圆满原因。四个月者，即从阿索利月圆直到巴西马克提迦月圆止的修行期，即为四个月。所谓“周围百由旬”等等，皆依此说。‘风季’即雨季，‘风季的行为’、‘成长的风季’、‘长久的风季’等，皆指雨季。世尊嘱咐要遵守的“世尊的风季停留”（或称主命令）即为此义。所谓风季停留者，是与行为相应而应当遵守的停留。所谓感官成熟，就是说信心等感官成熟，使其能令内心解脱而完善，称之为成熟。触觉、味觉等感官的功能在某些月份的首日开始活跃，这里的月份规则不可更改。基于此，言“只要一个月或两三个月真正停留”，所谓真正停留，意味着在雨季驻留的起点处。又如“七个月或一个月”等术语，皆为适当加减。如果后又停留一个月，就需用七个月做满一周游行结束；若停留二月则用六个月、三月则用五个月、四月则用四个月游行完毕。因此，对于游行的到来，为使疑虑消除，故此如此说。体弱多病的老人他们什么时候见到雨季？不见则不见。所谓慈悲众生，就是为众生而发的慈悲。基于此有言“非因衣钵等故”，表示不是因衣钵等而受困。
Jaṅghavihāravasenāti jaṅghāhi vicaraṇavasena, jaṅghāhi vicaritvā tattha tattha katipāhaṃ nivasanavasena vā. Sabbiriyāpathasādhāraṇañhi vihāravacanaṃ. Sarīraphāsukatthāyāti ekasmiṃyeva ṭhāne nibaddhavāsavasena ussannadhātukassa sarīrassa vicaraṇena phāsubhāvatthāya. Aṭṭhuppattikālābhikaṅkhanatthāyāti aggikkhandhopamasutta (a. ni. 7.72) maghadevajātakādi (jā. 1.1.9) desanānaṃ viya dhammadesanāya abhikaṅkhitabbaaṭṭhuppattikālatthāya, aṭṭhuppattikālassa vā abhikaṅkhanatthāya, aṭṭhuppattikāle dhammadesanatthāyāti vuttaṃ hoti. Sikkhāpadapaññāpanatthāyāti surāpānasikkhāpadādi (pāci. 327, 328, 329) paññāpane viya sikkhāpadānaṃ paññāpanatthāya. Bodhanatthāyāti aṅgulimālādayo (ma. ni. 2.347) viya bodhaneyyasatte catusaccabodhanatthāya. Mahatāti mahatiyā. Kañci, katipaye vā puggale uddissa cārikā nibaddhacārikā. Tadaññā sambahule uddissa gāmanigamanagarapaṭipāṭiyā cārikā anibaddhacārikā. Tenāha ‘‘tatthā’’tiādi. Yaṃ caratīti kiriyāparāmasanaṃ.
所谓蹲居者，就是形容以腿蹲下行走的生活方式，或在向某处定居后踞足休息的模样。此为一般行路修行者所称之居止。所谓观察身体之脆弱，是指有某一处缠缚身体、气息高盛的身体行动，为显现薄弱之体之故。所谓“八成作达期望”，是指《火聚经》等的说法，或者摩诃德瓦本生等的教诲，为弘扬法义同时期待八成作用，亦即弘法时机成熟期。所谓教授戒律，是指如制戒饮酒等戒律的布教，以利普及戒律教化。所谓觉悟之意，是如指着阿难尊者的指环等，为传授四圣谛觉悟之意。所谓伟大，是指宏大之法。具体而言，是指某些人群所在的旅行定居方式。已知多处乡村镇邑地理移行方式因人而异。于是有言“那里”，作为说明。所谓“行走”，即指行动目的。行走即为行为的发动。
‘‘Esā idha adhippetā’’ti vuttameva vitthārato dassetuṃ ‘‘tadā kirā’’tiādi vuttaṃ. Dasasahassilokadhātuyāti jātikkhettabhūtaṃ dasasahassacakkavāḷaṃ sandhāya vuttaṃ. Kasmāti ce? Tattheva bhabbasattānaṃ sambhavato. Tattha hi satte bhabbe paripakkindriye passituṃ buddhañāṇaṃ abhinīharitvā ṭhito bhagavā ñāṇajālaṃ pattharatīti vuccati, idañca devabrahmānaṃ vasena vuttaṃ. Manussā pana imasmiṃyeva cakkavāḷe, imasmiṃyeva ca saparivāre jambudīpe bodhaneyyā honti. Bodhaneyyabandhaveti bodhaneyyasattasaṅkhāte bhagavato bandhave. Gottādisambandhā viya hi saccapaṭivedhasambandhā veneyyā bhagavato bandhavā nāmāti. Gocarabhāvūpagamanaṃ sandhāya ‘‘sabbaññutaññāṇajālassa anto paviṭṭho’’ti vuttaṃ. Bhagavā kira mahākaruṇāsamāpattiṃ samāpajjitvā tato vuṭṭhāya ‘‘ye sattā bhabbā paripakkañāṇā, te mayhaṃ ñāṇassa upaṭṭhahantū’’ti cittaṃ adhiṭṭhāya samannāharati, tassa sahasamannāhārā eko vā dve vā sambahulā vā tadā vinayūpagā veneyyā ñāṇassa āpāthamāgacchanti, ayamettha buddhānubhāvo. Evamāpāthagatānaṃ pana nesaṃ upanissayaṃ pubbacariyaṃ, pubbahetuṃ, sampati vattamānañca paṭipattiṃ oloketi. Veneyyasattapariggaṇhanatthañhi samannāhāre kate paṭhamaṃ nesaṃ veneyyabhāvena upaṭṭhānaṃ hoti, atha ‘‘kiṃ nu kho bhavissatī’’ti saraṇagamanādivasena kañci nipphattiṃ vīmaṃsamāno pubbūpanissayādīni oloketi. Tenāha ‘‘atha bhagavā’’tiādi. Soti ambaṭṭho. Vādapaṭivādaṃ katvāti ‘‘evaṃ nu te ambaṭṭhā’’tiādinā (dī. ni. 1.262) mayā vuttavacanassa ‘‘ye ca kho te bho gotama muṇḍakā samaṇakā’’tiādinā (dī. ni. 1.263) paṭivacanaṃ datvā, asabbhivākyanti asappurisavācaṃ, tikkhattuṃ ibbhavādanipātanavasena nānappakāraṃ sādhusabhāvāya vācāya vattumayuttaṃ vākyaṃ vakkhatīti vuttaṃ hoti. Nibbisevananti vigatatudanaṃ, mānadappavasena apagataparinipphandananti attho.
“此即所订”，依此说详加说明，即“当时如何”。所谓“一万世界体”，是指由一个出生域起包含一万世界的广阔宇宙。为何？正是众生生起之处。其时世尊立于发证觉知之位，运用佛知悉网住持此法，故称为佛知网之显示，这亦是天龙诸天现象之印证。人类亦在此轮廓及同行界域之南赡部洲得以觉悟。所谓觉悟亲族，即是为觉悟众生而集之佛陀亲属。类似家族关系实为觉见真理乃至觉知的关联，觉悟众生即佛陀亲族。为行住视野往返境地，故言“已完全打开了知识之网”，此乃佛教宇宙观。世尊感大慈悲心满足后起身，意谓“那些众生，以成熟智慧显现者，为我智慧的拥护者”，以坚定此心，令众多认可者齐集，获悉智慧之来临，这即佛之感应。诸如此类感应的前因后果，显现往昔所修积的行为及其成熟，及现行修持，分别观照。为观能力集结故，此优先考虑智慧得集，是相关停留照护的初阶。然后为“未来当如何”的如依止皈依等诸事的生起，回顾先前条件等。故有言“于是世尊……”。“桑提阿姆巴特”是发起争辩。其谓“果德玛你们和尚……”并回应辩锋，驳斥恶语，展现辩才以利正法畅行。所谓调息灭疾，即气息清净，不带愚痴，调伏修行。
Avasaritabbanti upagantabbaṃ. Tassa gāmassa idaṃ nāmamattaṃ, kimettha atthapariyesanāyāti vuttaṃ ‘‘ijjhānaṅgalantipi pāṭho’’ti. ‘‘Yena disābhāgenā’’ti karaṇaniddesānurūpaṃ karaṇatthe upayogavacananti dasseti ‘‘tena avasarī’’ti iminā. ‘‘Yasmiṃ padese’’ti pana bhummaniddesānurūpaṃ ‘‘taṃ vā avasarī’’ti vuttaṃ. Tadubhayamevatthaṃ vivarati ‘‘tena disābhāgenā’’tiādinā. Gatoti upagato, agamāsīti attho. Puna gatoti sampatto, sampāpuṇīti attho. ‘‘Icchānaṅgale’’ti idaṃ tadā bhagavato gocaragāmanidassanaṃ, samīpatthe cetaṃ bhummaṃ . ‘‘Icchānaṅgalavanasaṇḍe’’ti idaṃ pana nivāsaṭṭhānadassanaṃ, nippariyāyato adhikaraṇe cetaṃ bhummanti tadubhayampi padaṃ visesatthadassanena vivaranto ‘‘icchānaṅgalaṃ upanissāyā’’tiādimāha . ‘‘Sīlakhandhāvāra’’ntiādi vuttanayena veneyyahitasamapekkhanavaseneva bhagavato vihāradassanaṃ. Tattha dhammarājassa bhagavato sabbaso adhammaniggaṇhanaparā eva paṭipatti, sā ca sīlasamādhipaññāvasenāti sīlādittayasseva gahaṇaṃ. Sīlakhandhāvāranti cakkavattirañño dāruiṭṭhakādikataṃ khandhāvārasadisaṃ sīlasaṅkhātaṃ khandhāvāraṃ bandhitvā viharatīti sambandho. Dārukkhandhādīhi āsamantato varanti parikkhipanti etthāti hi khandhāvāro a-kārassa dīghaṃ katvā, rājūnaṃ aciranivāsaṭṭhānaṃ. Tattha pana bhagavato aciranivasanakiriyāsambandhamattena bhayanivāraṇaṭṭhena taṃsadisatāya sīlampi tathā vuccati. Samādhikontanti sammāsamādhisaṅkhātaṃ maṅgalasattiṃ. Sabbaññutaññāṇapadanti sabbaññutaññāṇasaṅkhātaṃ jayamantapadaṃ. Parivattayamānoti parijappamāno. ‘‘Sabbaññutaññāṇasara’’ntipi pāṭho, sabbaññutaññāṇavajiraggasaraṃ aparāparaṃ samparivattamānoti attho. Yathābhirucitena vihārenāti sabbavihārasādhāraṇadassanaṃ, dibbavihārādīsu yena yena attanā abhirucitena vihārena viharatīti attho.
应当速行去往。为此乡村名为“伊加纳迦兰提”。谓“以方向之分”为助摄，为功能说明，称为作用辞，以此故曰“彼可速行”。又谓“于某地”，以应地理指示，谓“此即可速行”。此两者皆有此等意义，谓“以方向之分”依其用途，谓“于某地”依其土壤位置。所谓“到达”，是向已去、已至、已完成之意。所谓“伊加纳迦兰提”，是世尊为显示乡村及其邻近领域而设。所谓“以伊加纳迦兰提为依托”，是说明定居之地。所谓“戒聚之关”，是指佛陀示范的共行修行之所。此示例体现佛陀从初发心修持戒律，一直到习得定慧的过程。所谓戒聚，即名主宰者对戒律所授下的管理强固。戒聚类似国王围置的木围栏，用以束缚住执着与贪欲，维持正法久住。因木围栏如牢固之戒，因此佛陀所示范者在此维持其住处。佛陀罕有地长住此处并以安全无忧来守护之，故此处戒律之防护被称赞。所谓善定，称为正定之具；“遍知”之境界，是全面智慧胜利之地。谓其常住为不断相续周转。所谓“遍知智慧之火焰”，是界知无所不达的喻。所谓“任意喜好而安住”，是指依喜好而游行各处。如是养成普遍之居止，也包括天界等诸处安住之义。
Pokkharasātivatthuvaṇṇanā博咖拉萨帝事缘注释
§255
255.Manteti iruvedādimantasatthe. Iruvedādayo hi guttabhāsitabbaṭṭhena ‘‘mantā’’ti vuccanti. Aṇa-saddo saddeti āha ‘‘sajjhāyatī’’ti. Lokiyā pana vadanti ‘‘brahmuno apaccaṃ brāhmaṇo, nāgamo, ṇattaṃ, dīghādī’’ti. Kasmā ayameva vacanattho vuttoti āha ‘‘idamevā’’tiādi. Atha kesaṃ itaro vacanatthoti codanamapaneti ‘‘ariyā panā’’tiādinā. Atha vā yaṃ lokiyā vadanti ‘‘brahmunā jāto brāhmaṇo’’tiādiniruttiṃ, taṃ paṭikkhipituṃ evaṃ vuttaṃ. ‘‘Idamevā’’ti hi avadhāraṇena taṃ paṭikkhipati. ‘‘Jātibrāhmaṇāna’’nti pana iminā saddantarena dassitesu jātibrāhmaṇavisuddhibrāhmaṇavasena duvidhesu brāhmaṇesu visuddhibrāhmaṇānaṃ niruttiṃ dassento ‘‘ariyā panā’’tiādimāha. Bahanti pāpe bahi karontīti hi ariyā brāhmaṇā niruttinayena. ‘‘Tassa kira kāyo setapokkharasadiso’’ti idamevassa nāmalābhahetudassanaṃ, sesaṃ pana tappasaṅgena yathāvijjamānavisesadassanameva. Tenāha ‘‘iti naṃ pokkharasadisattā pokkharasātīti sañjānantī’’ti. Pokkharena sadiso kāyo yassāti hi pokkharasātī niruttinayena . Sātasaddo vā sadisattho, pokkharena sāto sadiso kāyo tathā, so yassāti pokkharasātī. Setapokkharasadisoti setapadumavaṇṇo. Devanagareti ālakamandādidevapure. Ussāpitarajatatoraṇanti gambhīranemanikhātaṃ accuggataṃ rajatamayaṃ indakhīlaṃ . Kāḷamegharājīti kadāci dissamānā kāḷaabbhalekhā. Rajatapanāḷikāti rajatamayatumbaṃ. Suvaṭṭitāti vaṭṭabhāvassa yuttaṭṭhāne suṭṭhu vaṭṭulā. Kāḷavaṅgatilakādīnamabhāvena suparisuddhā.‘‘Arājake’’tiādināpi sobhaggappattabhāvameva nidasseti.
第255条“训诫”是指各种劝戒教导。从口语对话所说的“训诫”，乃指被传达用以教诲的言辞。言音之发出意谓“发声”。世间人则谓“婆罗门降生”“婆罗门制度”“姓名”等长篇。为何此义生出？说是因为众生本生环境就在此一万世界观内。此时世尊立于智慧圆满的位置，手持智慧网，故称佛知识网。此亦是由天人和梵天的结聚众生所赞助。人在此世界及其同伴的南赡部洲，将得以觉悟。所谓觉悟亲族，指分布于觉悟众生之族群。即是族谱的缘分，实为真理揭示的关系，觉悟众生是佛的亲属。有关于“开阔视野”的说明：“全知之网已完全展开”，此为佛法显现，是佛法行住视野的宏观表示。世尊心怀宏大慈悲念，圆满入涅槃后起身，念艾修者“那些众生，因知识成熟，乃我的知识拥护者”，于是坚定此心，令众多者聚集。伴随这种聚集，有部分行动及修为受此智慧引导，智慧的降临即佛的感应。对于已达之感应众生，则追溯先前因，及现正在进行的修行实践。为了聚集智慧，优先考虑针对智慧的依持，这是守护风季定的首要工作。随后，又评量“未来将会如何”的相关供养及皈依问题。由此显现诸因缘的连续性。故云“于是世尊……”。“桑提阿姆巴特”指激烈辩论。意在驳斥对世尊的恶语攻击，展现应对辩才，建立清净正法语境。所谓“解脱者”，即修行调伏，远离无知的含义。
Idāni aparampi tassa nāmalābhahetuṃ dassento ‘‘ayaṃ panā’’tiādimāha. Tattha ca ‘‘himavantapadese mahāsare padumagabbhe nibbattī’’ti idamevassa nāmalābhahetudassanaṃ. Sesaṃ pana tappasaṅgena tathāpavattākāradassanameva. Tenāha ‘‘iti naṃ pokkhare sayitattā pokkharasātīti sañjānantī’’ti. Pokkhare kamale sayatīti hi pokkharasātī, sātaṃ vā vuccati samasaṇṭhānaṃ, pokkhare jātaṃ samasaṇṭhānaṃ tathā, tamassatthītipi pokkharasātī. Yaṃ pana ācariyena vuttaṃ ‘‘imassa brāhmaṇassa kīdiso pubbayogo, yena naṃ bhagavā anuggaṇhituṃ taṃ ṭhānaṃ upagatoti āhā’’ti, (dī. ni. ṭī. 1.255) tadetaṃ ‘‘ayaṃ panā’’tiādivacanaṃ ekadesameva sandhāya vuttaṃ. ‘‘So tato manussaloka’’ntiādivacanato devaloke nibbattīti ettha aparāparaṃ nibbatti eva vuttāti daṭṭhabbaṃ. Tathārūpena kammena nibbattimeva sandhāya ‘‘mātukucchivāsaṃ jigucchitvā’’tiādi vuttaṃ. ‘‘Padumagabbhe nibbattī’’ti iminā saṃsedajoyeva hutvā nibbattīti dasseti. Na pupphatīti na vikasati. Tenāti tāpasena. Nāḷatoti pupphadaṇḍato. Suvaṇṇacuṇṇehi piñjaraṃ hemavaṇṇo yassāti suvaṇṇacuṇṇapiñjaro, taṃ, suvaṇṇacuṇṇehi vikiṇṇabhāvena hemavaṇṇanti attho. Piñjarasaddo hi hemavaṇṇapariyāyoti sāratthadīpaniyaṃ (sārattha. ṭī. 1.22) vuttaṃ. Esa nayo padumareṇupiñjaranti etthāpi. Rajatabimbakanti rūpiyamayarūpakaṃ. Paṭijaggāmīti posemi. Pāranti pariyosānaṃ, nipphatti vā vuccati nadīsamuddādīnaṃ pariyosānabhūtaṃ pāraṃ viyāti katvā. Paṭisandhipaññāsaṅkhātena sabhāvañāṇena paṇḍito. Iti kattabbesu, vedesu vā visāradapaññāsaṅkhātena veyyattiyena byatto. Aggabrāhmaṇoti disāpāmokkhabrāhmaṇo. Sippanti vedasippaṃ tasseva pakaraṇādhigatattā. Brahmadeyyaṃ adāsīti vakkhamānanayena brahmadeyyaṃ katvā adāsi.
现今再说明其名称来源。其言“这确实是”即指出名号由来。其处在喜马拉雅山脉地区，有大河和莲花所生之地，故此物之名由此得出。其余多为由外形和性质推知的故。于是有言“因卧莲故，称作莲友”（“莲友”意指卧于莲上）。因莲与盖之合称莲友，是含总称义。若老师曾言“此婆罗门的前世善缘，令世尊特为来到此地”，（如《长部注释》所述）这句“这确实是”亦含此段相连之意。依此说，谓“他后生于天界”等话，是说明陆续的出生现象。以此类比习气随业结而生“厌弃母腹”，乃由此所生。所谓“莲花中出生”，是比喻生出莲花之意。非谓花开不蕴含生命。故以称其蕴含生命能力。所谓“茎”，即花枝。以黄金粉涂画的鸟笼，谓为黄金色的笼子。笼子即是黄金粉涂色之物，故名黄金粉笼。此名词意指笼字的含义，经论释中亦有此说。此处名喻指莲花和鸟笼。银盘，即银色之圆形物。“离隔黑云王”，曾现于天，但现在视之即夜间黑云。白银管，指银质制成管状物。雄至正丽，清明稳固，称为极其纯净。所谓无王之地，指不为帝王所统辖，呈现美好光荣之状。
‘‘Ajjhāvasatī’’ti ettha adhi-saddo, ā-saddo ca upasaggamattaṃ, tato ‘‘ukkaṭṭha’’nti idaṃ ajjhāpubbavasayoge bhummatthe upayogavacanaṃ. Adhi-saddo vā issariyattho, ā-saddo mariyādattho tato ‘‘ukkaṭṭha’’nti idaṃ kammappavacanīyayoge bhummatthe upayogavacananti dasseti ‘‘ukkaṭṭhanāmake’’tiādinā. Tadevatthaṃ vivarituṃ ‘‘tassā’’tiādi vuttaṃ. ‘‘Tassa nagarassa sāmiko hutvā’’ti hi ‘‘abhibhavitvā’’ti etassatthavivaraṇaṃ, tenetaṃ dīpeti ‘‘sāmibhāvo abhibhavana’’nti. ‘‘Yāya mariyādāyā’’tiādi pana ā-saddassatthavivaraṇaṃ, tenetaṃ dīpeti ‘‘āsaddo mariyādattho, mariyādā ca nāma yāya tattha vasitabbaṃ, sāyeva aparādhīnatā’’ti. Yāya mariyādāyāti hi yāya aparādhīnatāsaṅkhātāya anaññasādhāraṇāya avatthāyāti attho. ‘‘Upasaggavasenā’’tiādi pana ‘‘ukkaṭṭhanāmake’’ti etassatthavivaraṇaṃ, tenetaṃ dīpeti ‘‘satipi bhummavacanappasaṅge dhātvatthānuvattakavisesakabhūtehi duvidhehipi upasaggehi yuttattā upayogavacanamevettha vihita’’nti. ‘‘Tassa kirā’’tiādi pana atthānugatasamaññāparidīpanaṃ. Vatthu nāma nagaramāpanārahabhūmippadeso ‘‘ārāmavatthu, vihāravatthū’’tiādīsu viya.
“阿耶伐萨提”此处为上接词，其前接词为前缀，故“乌伽特”是由词根前后结合派生而用于表示场所的名词。上接词表示统御义，前接词表示敬重义，因此“乌伽特”在动词“业辞用”时，被称作“业起名”，此义通过“他者”等词得以说明。以“他之”为例，“成为某城镇的主人”句中的“制伏”，为此说明“共立统御之境”的含义。“亲近”一词表“敬重”的含义，又说明“敬重即是该处应当居住的关系，亦即主任他人时的禁止违犯”。“亲近”意即“亲近即是以归属、独一非普遍的意义为本义”。“作前缀法”则说明“在土地用语的语义结构中，凭借两类前缀结合，并以显著界定对象特异的特征，故用作用词”。又以“此其今”为例，说明语义相承并为明示。“土地”即城市之开辟范围，即“修院、寺院”等似义名词。
Ukkāti daṇḍadīpikā. Aggahesunti ‘‘ajja maṅgaladivaso, tasmā sunakkhattaṃ, tatthāpi ayaṃ sukhaṇo mā atikkamī’’ti rattivibhāyanaṃ anurakkhantā, rattiyaṃ ālokakaraṇatthāya ukkā ṭhapetvā ukkāsu jalamānāsu nagarassa vatthuṃ aggahesuṃ, tenetaṃ dīpeti – ukkāsu ṭhitāti ukkaṭṭhā. Mūlavibhujādi ākatigaṇapakkhepena, niruttinayena vā ukkāsu vijjotayantīsu ṭhitāti ukkaṭṭhā, tathā ukkāsu ṭhitāsu ṭhitā āsītipi ukkaṭṭhāti. Majjhimāgamaṭṭhakathāyaṃ pana evaṃ vuttaṃ ‘‘tañca nagaraṃ ‘maṅgaladivaso sukhaṇo, sunakkhattaṃ mā atikkamī’ti rattimpi ukkāsu ṭhitāsu māpitattā ukkaṭṭhātipi vuccati, daṇḍadīpikāsu jāletvā dhāriyamānāsu māpitattāti vuttaṃ hotī’’ti, (ma. ni. aṭṭha. 1.mūlapariyāyasuttavaṇṇanā) tadapiminā saṃsandati ceva sameti ca nagaravatthupariggahassapi nagaramāpanapariyāpannattāti daṭṭhabbaṃ. Apare pana bhaṇanti ‘‘bhūmibhāgasampattiyā, upakaraṇasampattiyā, manussasampattiyā ca taṃ nagaraṃ ukkaṭṭhaguṇayogato ukkaṭṭhāti nāmaṃ labhatī’’ti. Lokiyā pana vadanti ‘‘ukkā dhārīyati etassa māpitakāleti ukkaṭṭhā, vaṇṇavikāroya’’nti, itthiliṅgavasena cāyaṃ samaññā, tenevidha payogo dissati ‘‘yathā ca bhavaṃ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamatī’’ti (dī. ni. 1.299) mūlapariyāyasuttādīsu (ma. ni. 1.1) ca ‘‘ekaṃ samayaṃ bhagavā ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle’’tiādi. Evamettha hotu upasaggavasena upayogavacanaṃ, kathaṃ panetaṃ sesapadesu siyāti anuyogenāha ‘‘tassa anupayogattā sesapadesū’’ti. Tattha tassāti upasaggavasena upayogasaññuttassa ‘‘ukkaṭṭha’’nti padassa. Anupayogattāti visesanabhāvena anupayuttattā. Sesapadesūti ‘‘sattussada’’ntiādīsu sattasu padesu.
“乌迦”意指“杆灯”。作古解释记载，“当天吉祥之日，因此不复亵渎，夜间为守护光亮，植灯于杆上，灯下流水，点亮城镇边界”，此义明说“在杆上所置，谓之‘驻立之杆’”。以古典数学悉达多类比，照字义解释，“置于杆上，就是‘立于杆’”，杆树等竖立的说法亦符合此义。中道集注指出，“此城镇谓为‘吉祥之日，在夜间照明不亏缺’，即在杆灯上装点的不减本义”，作为杆灯支撑网状结构所用的“不亏缺”谓语就是这样记载，（中道集解1.本义经序说）。因此，说明甚至结合城市边界的属地之分配也包括在内。而有的则说：“因地块财富、工具财富及人间财富等组成部分，这城镇合乎‘杆立特性’而得名‘杆立镇’”。世俗说法则解为“杆灯依赖此地为标杆，所以称为‘杆立’，又称为装饰修饰之意”，此例作为女性词形常见，这种用法表明“诸如佛陀依‘杆立’方修行，诸信徒等虽来集聚”，从原典注释集及诸经文（中道集解1.1）也有“曾有一时，世尊住在‘杆立’的祥和林萨拉树下”的记载。在此，前缀作为语义连接词使用，说明为何在其他语境“其不适用时称为不适用”，在此词汇“杆立”即此义。所谓“不适用”是特别修饰词，不适于使用的意思。“其他词”为“七音节”等七个词的统称。
Kiṃ nu khvāyaṃ saddapayogo saddalakkhaṇānugatoti codanamapaneti ‘‘tattha…pe… pariyesitabba’’nti iminā. Tatthāti upasaggavasena, anupayogavasena ca upayogavacananti vutte dubbidhepi vidhāne. Lakkhaṇanti gahaṇūpāyañāyabhūtaṃ saddalakkhaṇaṃ, suttaṃ vā. Pariyesitabbanti saddasatthesu vijjamānattā ñāṇena gavesitabbaṃ, gahetabbanti vuttaṃ hoti. Etena hi saddalakkhaṇānugatovāyaṃ saddapayogoti dasseti, saddavidū ca icchanti ‘‘upaanuadhiāiccādipubbavasayoge sattamiyatthe upayogavacanaṃ pāpuṇāti, visesitabbapade ca yathāvidhimanupayogo visesanapadānaṃ samānādhikaraṇabhūtāna’’nti. Tatra yadā adhi-saddo, ā-saddo ca upasaggamattaṃ, tadā ‘‘tatiyāsattamīnañcā’’ti lakkhaṇena ajjhāpubbavasayoge upayogavacanaṃ. Tathā hi vadanti ‘‘sattamiyatthe kāladisāsu upānvajjhāvasayoge, adhipubbasiṭhāvasānaṃ payoge, tappānacāresu ca dutiyā. Kāle pubbaṇhasamayaṃ nivāsetvā, ekaṃ samayaṃ bhagavā, kañci kālaṃ purejātapaccayena paccayo, imaṃ rattiṃ cattāro mahārājāno. Disāyaṃ purimaṃ disaṃ dhataraṭṭho. Upādipubbavasayoge gāmaṃ upavasati, gāmaṃ anuvasati, gāmaṃ āvasati, agāraṃ ajjhāvasati, adhipubbasiṭhāvasānaṃ payoge pathaviṃ adhisessati, gāmaṃ adhitiṭṭhati, gāmaṃ ajjhāvasati. Tappānacāresu nadiṃ pivati, gāmaṃ carati iccādīti.
“何以此语之用符合语义特征”之提问，答曰“即于此处……必须加以探求”。“此处”指前缀、后缀词汇应用于句中的疑义形式。“特征”指即为言意表达所必需的语义描述，合乎语义关系的语际规则，或经卷所载。“必须探求”谓应以知识和认知追索其含义。“此言既然从前缀与后缀复合使用，则谓为表征语义、依语言特征而用”的意思。“此外，信徒们亦期望‘由前缀引导之助词等辅助，得成正确配合使用且合乎修辞规则’，并在特殊语法词汇处依礼仪适当辅助合置”。在这种情形下，如前缀与后缀均存在，则“第三七音节”作为标志，派生而成用法表示前后词结合以形成语境。文中列举时间、地点、活动等语境说明，即，“在此地时间段早晨，某一时刻佛陀依先前条件之因而存在，当夜四大帝王在东向，东为人王前方，前缀加于村庄曰坐，村庄尾随，村庄居住，宅舍为处，前置住始于此，附加前方开启之头衔于土地，村庄镇守，村庄寄居，饮河水，村庄行走，等等”。
Yadā pana adhi-saddo issariyattho, ā-saddo ca mariyādattho, tadā ‘‘kammappavacanīyayutte’’ti lakkhaṇena kammappavacanīyayoge upayogavacanaṃ. Tathā hi vadanti ‘‘anuādayo upasaggā, dhīādayo nipātā ca kammappavacanīyasaññā honti kiriyāsaṅkhātaṃ kammaṃ pavacanīyaṃ yesaṃ te kammappavacanīyā’’ti. Sesapadānaṃ pana yathāvidhimanupayoge katarena lakkhaṇena upayogavacananti? Yathāvuttalakkhaṇeneva. Yajjevaṃ tesampi ādhārabhāvato nānādhāratā siyāti? Na, bahūnampi padānaṃ nagaravasena ekatthabhāvato. Sakatthamattañhi tesaṃ nānākaraṇanti. Aññe pana saddavidū evamicchanti ‘‘samānādhikaraṇapadānaṃ paccekaṃ kiriyāsambandhanena visesitabbapadena samānavacanatā yathā ‘kaṭaṃ karoti, vipulaṃ, dassanīya’nti ettha ‘kaṭaṃ karoti, vipulaṃ karoti, dassanīyaṃ karotī’ti paccekaṃ kiriyāsambandhanena kammattheyeva dutiyā’’ti, tadetaṃ vicāretabbaṃ visesanapadānaṃ samānādhikaraṇānaṃ kiriyāsambajjhanābhāvato. Yadā hi kiriyāsambajjhanaṃ, tadā visesanameva na hotīti.
当上接词含有统御义，前接词含有敬重义时，则被标记为“业辞用法”的用词。说明文中所称“前缀类谓语”“智慧起首的词首品类”，以及“词组认知为名为‘业辞用’的动词”，其所述“业辞词组为业（功业）之谓语”。其余词语则依照已定规则使用。那么，“其他词句在语义上应如何标示用法”呢？按该标注的规则。既然如此，如“然而多语义词经由城市名词归为一类，同义区域使用”，其逻辑是，此类词因语义专一性不同而被分开处理。然而也有人提议，“同一归属道理下之同一场所词，若因行为关系表现为差异，应以其特异词为特征，而非同义使用，如‘造作、广阔、可见’和‘造作、广阔造作、可见造作’为两个语义相关行为，这里的第二组因有行为词缀而不同”，此应被考察为“因行为缀合之特异性不同而产生分异”，若存在动作缀合，则谓不同。
Ussadatā nāmettha bahulatāti vuttaṃ ‘‘bahujana’’nti. Taṃ pana bahulataṃ dasseti ‘‘ākiṇṇamanussa’’ntiādinā. Araññādīsu gahetvā posetabbā posāvaniyā, etena tesaṃ dhammabhāvaṃ dasseti. Āvijjhitvāti parikkhipitvā. Khaṇitvā katā pokkharaṇī, ābandhitvā kataṃ taḷākaṃ. Acchinnūdakaṭṭhāneyeva jalajakusumāni jātānīti vuttaṃ ‘‘udakassa niccabharitānevā’’ti. Udakassāti ca pūraṇakiriyāyoge karaṇatthe sāmivacanaṃ ‘‘mahante mahante sāṇipasibbake kārāpetvā hiraññasuvaṇṇassa pūrāpetvā’’tiādīsu (pārā. 34) viya. Saha dhaññenātisadhaññanti nagarasaddāpekkhāya napuṃsakaliṅgena vuttaṃ, yathāvākyaṃ vā upayogavacanena. Evaṃ sabbattha. Pubbaṇṇāparaṇṇādibhedaṃ bahudhaññasannicayanti ettha ādisaddena tadubhayavinimuttaṃ alābukumbhaṇḍādisūpeyyaṃ saṅgaṇhāti. Tenāyamattho viññāyati – nayidha dhaññasaddo sāliādidhaññavisesavācako, posane sādhuttamattena pana niravasesapubbaṇṇāparaṇṇasūpeyyavācako, virūpekasesavasena vā payuttoti. Ettāvatāti yathāvuttapadattayena. Rājalīlāyāti rājūnaṃ vilāsena. Samiddhiyā upabhogaparibhogasampuṇṇabhāvena sampatti samiddhisampatti.
“丰富或多产”一词之意在此被解为“众多之众生”。其显示“为大群众生”的意义。取其语根“六迷、破损”、或“刈割、砍树、分断”等义，如同水池边生长的水生花卉一样，谓“水充满”的义理。在此“水”作为填充动词的语义主语，相应统摄城市形象。“加上粮食粮种之多样”暗示城镇的繁荣生活，亦以男性词形表示，如同言语表达使用的一样。由此表明繁多意蕴。常被用以区分前后正常与异常的粮食供应，因“稻谷等特定粮食名词与种植者的养护状态有关联”，因而存在互相制约的对因现象。由此判知意义：粮食语义指代稻谷等特定粮食的特点，养护则含义为正常或不正常的生长，分别用于正常与异常的用途。这就是此语义的合理解释。进一步的“国王戏乐”指国王的奢侈享乐生活。因富饶造成的消费与享受俱全，为一种“丰富成就的繁华”。
‘‘Rājabhogga’’nti vutte ‘‘kena dinna’’nti avassaṃ pucchitabbato evaṃ vuttanti dasseti ‘‘kenā’’tiādinā. Raññā viya bhuñjitabbanti vā rājabhogganti aṭṭhakathāto aparo nayo. Yāva puttanattapanattaparamparā kulasantakabhāvena rājato laddhattā ‘‘rañño dāyabhūta’’nti vuttaṃ. ‘‘Dhammadāyādā me bhikkhave bhavathā’’tiādīsu (ma. ni. 1.29) viya ca dāyasaddo dāyajjapariyāyoti āha ‘‘dāyajjanti attho’’ti. Kathaṃ dinnattā brahmadeyyaṃ nāmāti codanaṃ pariharati ‘‘chattaṃ ussāpetvā’’tiādinā. Rājanīhārena paribhuñjitabbato hi uddhaṃ paribhogalābhassa brahmadeyyatā nāma natthi, idañca tathā dinnameva, tasmā brahmadeyyaṃ nāmāti vuttaṃ hoti. Chejjabhejjanti sarīradaṇḍadhanadaṇḍādibhedaṃ daṇḍamāha. Nadītitthapabbatādīsūti nadītitthapabbatapādagāmadvāraaṭavimukhādīsu. Setacchattaggahaṇena sesarājakakudhabhaṇḍampi gahitaṃ tappamukhattāti veditabbaṃ. ‘‘Raññā bhuñjitabba’’ntveva vutte idhādhippetattho na pākaṭoti hutvā-saddaggahaṇaṃ kataṃ. Tañhi so rājakulato asamudāgatopi rājā hutvā bhuñjituṃ labhatīti ayamidhādhippeto attho. Dātabbanti dāyaṃ, ‘‘rājadāya’’nti imināva raññā dinnabhāve siddhe ‘‘raññā pasenadinā kosalena dinna’’nti puna ca vacanaṃ kimatthiyanti āha ‘‘dāyakarājadīpanattha’’ntiādi. Asukena raññā dinnanti dāyakarājassa adīpitattā evaṃ vuttanti adhippāyo. Ettha ca paṭhamanaye ‘‘rājabhogga’’nti pade pucchāsambhavato idaṃ vuttaṃ, dutiyanaye pana ‘‘rājadāya’’nti padeti ayampi viseso daṭṭhabbo. Tattha atibahulatāya purato ṭhapanokāsābhāvato passenapi odanasūpabyañjanādi dīyati etassāti pasenadi, aluttasamāsavasena. So hi rājā taṇḍuladoṇassa odanampi tadupiyena sūpabyañjanena bhuñjati. Tathā hi naṃ bhuttapātarāsakāle satthu santikamāgantvā ito cito ca samparivattantaṃ niddāya abhibhuyyamānaṃ ujukaṃ nisīditumasakkontaṃ bhagavā –
“王所享用之物”一词，解释为“何故被授予”而须提问，答案说明该义含“以什么理由”。犹如“给王所享用”乃是一种常见用法，另有解释。“孩子未长成、家族代代相传身份累积，因大学问而从王所受”的含义，即“为王所赐予”的表述。文中举如“比库们，乃是世尊之法所赠”，诸语出现“赠与”之意为“给予”的迭义说明。疑问为何不称为“梵天赐福”，因“王家宴享受非梵天所赐”，属世俗物资授予，仅此而已，故名为“非梵赐”。又对区别“身体苦痛之类杖刑、海山边村庄沿线”等进行解说。依附于“王席”的罪人及王族矫正制度“含有设置篱笆、袖标、头巾等特殊标记”，此即特别情况说明。对“为王所享”“王命所赐”的表达，乃因“王即使不是亲临亦能享用”，此为字面含义。又对“应当给予”解释为“王所命，自应享用”，此为基本说明。譬如“由国王赐予，波舍那国以奖赏为例”，还说明“赐予者即为王印玺官”，此为特例说明。因前文提及字数过多，略解。从今已知“王享用”词汇含义显现时，即使其数量繁多而缺乏统一语素，仍可用作表达及说明。此处提及波舍那王，因王心病重，进食时将汤和糊粥分离，由世尊来照顾，令其安心熟睡。
‘‘Middhī yadā hoti mahagghaso ca,
“当犯懒惰怠惰之心并且极度昏沉之时，
Niddāyitā samparivattasāyī;
沉眠不醒，反复翻身辗转而卧；
Mahāvarāhova nivāpavuṭṭho,
如同大野猪被捕获后挣扎挣脱，
Punappunaṃ gabbhamupeti mando’’ti. (dha. pa. 325; netti. 26, 90);
愚钝之人反复怀胎，接连生子。”（出自《法句经·325；教义要解篇·26，90》）；
Imāya gāthāya ovadi. Bhāgineyyañca so sudassanaṃ nāma māṇavaṃ –
以此偈语作劝诫。又说有一名为苏达萨纳的学童——
‘‘Manujassa sadā satīmato,
“人总应常持念、具足正念，
Mattaṃ jānato laddhabhojane;
适度地明了自己所得的食物，
Tanukassa bhavanti vedanā,
细身由此而生感受，
Saṇikaṃ jīrati āyupālaya’’nti. (saṃ. ni. 1.24) –
在短时内寿命被养护延长。”（《集论·注释》1.24）—
Imaṃ gāthaṃ bhagavato santike uggahāpetvā attano bhuñjantassa osānapiṇḍakāle devasikaṃ bhaṇāpeti, so aparena samayena tassā gāthāya atthaṃ sallakkhetvā punappunaṃ osānapiṇḍapariharaṇena nāḷikodanamattāya saṇṭhahitvā tanusarīro balavā sukhappatto ahosīti. Udānaṭṭhakathāyaṃ (udā. aṭṭha. 12) pana evaṃ vuttaṃ ‘‘paccāmittaṃ parasenaṃ jinātīti pasenadī’’ti. Saddavidūpi hi ja-kārassa da-kāre idamudāharanti. So hi attano bhāgineyyaṃ ajātasatturājānaṃ, pañcacorasatādīni ca avaruddhakāni jinātīti. Kosalaraṭṭhassādhipatibhāvato kosalo, tasmā kosalādhipatinā pasenadi nāmakena raññā dinnanti attho veditabbo. Nissaṭṭhapariccattatāsaṅkhātena puna aggahetabbabhāveneva dinnattā idha brahmadeyyaṃ nāma, na tu purimanaye viya rājasaṅkhepena paribhuñjitabbabhāvena dinnattāti āha ‘‘yathā’’tiādi. Nissaṭṭhaṃ hutvā, nissaṭṭhabhāvena vā pariccattaṃ nissaṭṭhapariccattaṃ, muttacāgavasena cajitanti attho.
世尊在座时朗诵此偈，自身正当食时，于斋饭中所说天语。后来经人重证此偈之义，于斋饭祭时以竹筒高扬，身躯健壮且得乐益。据《优昙钵罗经注释》（优昙注12）中亦有言：“是友胜过他人。”此友即指巴谢那帝。智者以此为例示：他战胜了自己本身的仇敌——未出生怨王及五百盗贼等。巴谢那帝为迦舍国之国王，因其身为迦舍国王者，故名为“巴谢那帝”，此义应被知晓。所谓“抛弃随从”是指不以附属头领的身份，而是以主要头领的身份接受与守护，从而给予“如来恭敬”的恩赐，而非作为某人领主般的享用，这就是“如何”等语之说。所谓抛弃，意谓弃绝附属身分，断绝依附的连累，乃至整体放弃而自由捨离，此意也。
Savanaṃ upalabbhoti dasseti ‘‘upalabhī’’ti iminā, so cāyamupalabbho savanavaseneva jānananti vuttaṃ ‘‘sotadvārasampattavacananigghosānusārena aññāsī’’ti. Sotadvārānusāraviññāṇavīthivasena jānanameva hi idha savanaṃ teneva ‘‘samaṇo khalu bho gotamo’’tiādinā vuttassatthassa adhigatattā, na pana sotadvāravīthivasena sutamattaṃ tena tadatthassa anadhigatattā. Avadhāraṇaphalattā saddapayogassa sabbampi vākyaṃ antogadhāvadhāraṇaṃ. Tasmā tadatthajotakasaddena vināpi aññatthāpohanavasena assosi eva, nāssa koci savanantarāyo ahosīti ayamattho viññāyatīti āha ‘‘padapūraṇamatte nipāto’’ti, antogadhāvadhāraṇepi ca sabbasmiṃ vākye nītatthato avadhāraṇatthaṃ kho-saddaggahaṇaṃ ‘‘evā’’ti sāmatthiyā sātisayaṃ etadatthassa viññāyamānattāti paṭhamavikappo vutto, nītatthato avadhāraṇena ko attho ekantiko kato, avadhārito cāti vuttaṃ ‘‘tatthā’’tiādi. Atha padapūraṇamattena kho-saddena kiṃ payojananti codanamapaneti ‘‘padapūraṇenā’’tiādinā, akkharasamūhapadassa, padasamūhavākyassa ca siliṭṭhatāpayojanamattamevāti attho. ‘‘Assosī’’ti hidaṃ padaṃ kho-sadde gahite tena phullitaṃ maṇḍitaṃ vibhūsitaṃ viya hontaṃ pūritaṃ nāma hoti, tena ca purimapacchimapadāni sukhuccāraṇavasena siliṭṭhāni honti, na tasmiṃ aggahite, tasmā padapūraṇamattampi padabyañjanasiliṭṭhatāpayojananti vuttaṃ hoti. Mattasaddo cettha visesanivattiattho, tenassa anatthantaradīpanatā dassitā, eva-saddena pana padabyañjanasiliṭṭhatāya ekantikatā.
此“聆听”呈现出“得闻”的含义，即通过此“得闻者”，生发如“耳门达成实证的声闻”一类的明知，故语言为“听声门达成实证者”。凭依耳门而通达识门的显现，此处的“得闻”正是如“沙门确是果德玛”等言所体现的所闻教法之实现，并非仅凭耳门之道而仅仅理解言语音义之表面而不入理义。凭专注内涵之证取，语词全面进入包含内涵意旨，谓之内入把握。故此义未得泄露，完整依词义起誓示显，故称为“填满词意”等，句中包涵深义也。非有任何听闻障碍，此义获知故说“句尾填满”即收摄含义。由此复次填充整句構词时，词义连贯紧密，故谓此词义覆盖故稳固无碍推敲。这是第一个说明。再依句尾之词“如此”等示明之意，表示“按理理解”的涵义。然后以“填满句子”的字音为何有何功用而发问，答曰：“此所谓‘句尾之填充’者，是为了增强字母集成的整体化以及词组和句意的完整性。”此“听”字如同，用作字音合成中，通过其扩音、丰盈、装饰作用，遂使前后字母及词组由发音而得完整实践，因而可称作字音的完美填补。末了特别说明，词组中的“字母唇齿音”等平滑连接，非在首音体现，故“填补字音”意在说轻松连贯及词组串联以增强意义完整。此“度”“度”二字是用来指明特定音节快速接续的现象及其使意义统一完整的功用。
‘‘Samaṇo khalū’’tiādi yathāsutatthanidassananti dasseti ‘‘idānī’’tiādinā. Samitapāpattāti ettha accantaṃ anavasesato savāsanaṃ samitapāpattāti attho gahetabbo. Evañhi bāhirakavītarāgasekkhāsekkhapāpasamanato bhagavato pāpasamanaṃ yathārahaṃ visesitaṃ hoti. Tena vuttaṃ ‘‘bhagavā ca anuttarena ariyamaggena samitapāpo’’ti. Tadevatthaṃ niddesapāṭhena sādhetuṃ ‘‘vuttañheta’’ntiādimāha. Assāti anena bhikkhunā, bhagavatā vā. Samitāti samāpitā, samabhāvaṃ vā āpādayitā, assa vā sampadānabhūtassa santā hontīti attho. Atthānugatā cāyaṃ bhagavati samaññāti vuttaṃ ‘‘bhagavā cā’’tiādi. Tenāti tathā samitapāpattā. Yathābhūtaṃ pavatto yathābhuccaṃ, tadeva guṇo, tena adhigataṃ tathā. ‘‘Khalū’’ti idaṃ nepātikaṃ khalupacchābhattikapade (mi. pa. 4.1.8) viya, na nāmaṃ, anekatthattā ca nipātānaṃ anussavanatthova idhādhippetoti āha ‘‘anussavanatthe nipāto’’ti, paramparasavanañcettha anussavanaṃ. Brāhmaṇajātisamudāgatanti brāhmaṇajātiyā āgataṃ, jātisiddhanti vuttaṃ hoti. Ālapanamattanti piyālapanavacanamattaṃ, na taduttari atthaparidīpanaṃ. Piyasamudāhārā hete ‘‘bho’’ti vā ‘‘āvuso’’ti vā ‘‘devānaṃ piyā’’ti vā. Dhammapade brāhmaṇavatthupāṭhena, (dha. pa. 315 ādayo) suttanipāte ca vāseṭṭhasuttapadena brāhmaṇajātisamudāgatālapanabhāvaṃ samatthetuṃ ‘‘vuttampi ceta’’ntiādimāha.
“沙门确实”诸语句乃直接依正义断句诠释，即是“此时”。“善业圆满”指此处完整无余地断定为善行的确实证明。由此反观，世尊于外道诸恶行之断灭及恶业消除，恰如其分显明胜特功德。故有言“世尊以无上圣道断恶业”。为使此理得以明确称说，故谓“已曰”。“已说”即彼比库或世尊亲说之意。善亦即是完成之意，亦即达成同等本质、实现具足归结的缘起意涵，也即是说缘起法的正理。此“确实”一词在语法中为补助型结尾词，非为名字。因该词在诸多用途及其在韵律中的普遍回响，故说明此语是为法的回响韵侓而设，属于连续诵说之类。所谓“婆罗门种出身”即是出身婆罗门族类之意。“出生既定”即为所述意义，非此则谈话即仅是温情语句，非有更深真义诠释。用于示好多含“善友”“众生贵友”等词语。以佛法韵律及释经习卖之规律，通过成立韵律句子方法，包含诸如“呵呵”等称呼词，使口语呼唤既具悦意又示亲切，故韵律句中依习惯加入此类表达。以上亦见于经典注释、优陀那诗集内诸韵律赞言。
Tatrāyamattho – sace rāgādikiñcanehi sakiñcano assa, so āmantanādīsu ‘‘bho bho’’ti vadanto hutvā vicaraṇato bhovādīyeva nāma hoti, na brāhmaṇo. ‘‘Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇa’’nti (dha. pa. 396, su. ni. 625) sesagāthāpadaṃ. Tattha rāgādayo satte kiñcanti maddanti palibuddhantīti kiñcanāni. Manussā kira goṇehi khalaṃ maddāpentā ‘‘kiñcehi kapila, kiñcehi kāḷakā’’ti vadanti, tasmā kiñcanasaddo maddanattho veditabbo. Yathāha niddese ‘‘akiñcananti rāgakiñcanaṃ, dosa, moha, māna, diṭṭhi, kilesakiñcanaṃ, duccaritakiñcanaṃ, yassete kiñcanā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati akiñcano’’ti (cūḷani. 28, 32, 60, 63). Gotamoti gottavasena parikittanaṃ, yaṃ ‘‘ādiccagotta’’ntipi loke vadanti, sakyaputtoti pana jātivasena sākiyoti ca tasseva vevacanaṃ. Vuttañhetaṃ pabbajjāsutte –
此处“tatrāyamattho”意指——若是对染污等毫无所有者，以及贫无所有者而言，若他在召唤等之中呼喊“婆婆”（相当于“你啊”之类招呼语），反复游走，则这种“婆婆”等称谓才是名称，而非“婆罗门”。有偈言：“无所有无接受，我称彼为婆罗门”（《法句经》396、《相应部》625）为憩顿之偈句。此中“染污等”是指存在的某些要素，意谓所染及所执着的事物为“所有”。人类企图奴役他人时，例如群体中有人说“某某是赤褐色，某某为黑色”等等，便会称谓他人为“所属者”。因此“所有之声”用于比喻“奴役”之义，须予分辨。正如释义中所说：“无所有者即指无染污者，染污有贪、嗔、痴、慢、见、烦恼，恶行等污染之法；凡是这些污染若被摒弃、断除、消散、透彻观察、通达洞见者，即称为无所有者”（《小部尼柯耶》28、32、60、63）。“果德玛”一名作为家族名广为称扬，人们称之为“自然族裔”；而以出身族群而言，世尊属释迦族，由“释迦子”之名衍生为“索迦”，这是其血统称谓。出家经中有云：
‘‘Ādiccā nāma gottena, sākiyā nāma jātiyā;
“‘原始’乃族名，‘索迦’为出身族姓；
Tamhā kulā pabbajitomhi, na kāme abhipatthaya’’nti. (su. ni. 425);
凭此家族我出家，绝无爱欲念愿。”（《相应部》425）
Tathā cāha ‘‘gotamoti bhagavantaṃ gottavasena parikittetī’’tiādi. Tattha gaṃ tāyatīti gottaṃ, ‘‘gotamo’’ti pavattamānaṃ abhidhānaṃ, buddhiñca ekaṃsikavisayatāya rakkhatīti attho. Yathā hi buddhi ārammaṇabhūtena atthena vinā na vattati, evaṃ abhidhānaṃ abhidheyyabhūtena, tasmā so gottasaṅkhāto attho tāni rakkhatīti vuccati, go-saddo cettha abhidhāne, buddhiyañca vattati. Tathā hi vadanti –
又有云：“称世尊为‘果德玛’，乃以家族名发扬光大。”其义即谓“果德玛”作为族名，在世俗中以“原始族”为称谓，而“释迦子”作为出生族裔，则称为“索迦”——这是对同一对象的不同说法。出家经论述已明，
‘‘Go goṇe cendriye bhumyaṃ, vacane ceva buddhiyaṃ;
“牛在群中的地位为根基，言语则为智慧；
Ādicce rasmiyañceva, pānīyepi ca vattate;
如同原始光线和水，二者皆为存在之基础。”
Tesu atthesu goṇe thī, pumā ca itare pumā’’ti.
在这些含义当中，『牛』（阴性）指母牛，其余的（阳性词）则指公牛。
Tattha ‘‘gosu duyhamānāsu gato, gopañcamo’’tiādīsu gosaddo goṇe vattati. ‘‘Gocaro’’tiādīsu indriye. ‘‘Gorakkha’’ntiādīsu bhūmiyaṃ. Tathā hi suttanipātaṭṭhakathāya vāseṭṭhasuttasaṃvaṇṇanāyaṃ vuttaṃ ‘‘gorakkhanti khettarakkhaṃ, kasikammanti vuttaṃ hoti. Pathavī hi ‘go’ti vuccati, tappabhedo ca ‘‘khetta’’nti (su. ni. aṭṭha. 2.619-626). ‘‘Gottaṃ nāma dve gottāni hīnañca gottaṃ, ukkaṭṭhañca gotta’’ntiādīsu (pāci. 15) vacane, buddhiyañca vattati. ‘‘Gogottaṃ gotamaṃ name’’ti porāṇakaviracanāya ādicce, ādiccabandhuṃ gotamaṃ sammāsambuddhaṃ namāmīti hi attho, ‘‘uṇhagū’’tiādīsu rasmiyaṃ, uṇhā gāvo rasmiyo etassāti hi uṇhagu, sūriyo. ‘‘Gosītacandana’’ntiādīsu (a. ni. ṭī. 1.49) pānīye , gosaṅkhātaṃ pānīyaṃ viya sītaṃ, tadeva candanaṃ tathā. Tasmiñhi uddhanato uddharitapakkuthitatelasmiṃ pakkhitte taṅkhaṇaññeva taṃ telaṃ sītalaṃ hotīti. Etesu pana atthesu goṇe vattamāno go-saddo yathārahaṃ itthiliṅgo ceva pulliṅgo ca, sesesu pana pulliṅgoyeva.
其中，『go』一词在「正在挤奶的母牛群中走去，以五头牛为伴」等语句中，用于指公牛或母牛（泛指牛）；在「根境」等语句中，用于指根（感官）；在「守护土地」等语句中，用于指大地。如《经集》注疏《瓦谢塔经》的解释中所说：『守护土地』，即守护田地、从事耕作之意。盖大地被称为『go』，而其所分之物即为『田地』（《经集》注疏第2.619-626段）。在「所谓『族姓』，有两种族姓：低下的族姓与高尚的族姓」等语句（《巴吉帝亚》第15条）中，『go』也用于指智慧（理解力）。在古代诗人的作品『以『牛族』之名礼敬果德玛』中，其含义是『我礼敬日种、日亲、正自觉者果德玛』——此处『go』以「光明之牛」之意用于指光线，因为『日』的含义是『其光线如热牛（即热光）』，指太阳。在「牛首旃檀」等语句（《增支部》疏钞第1.49段）中，『go』用于指水——其含义是『如水般清凉之物，即如此清凉的旃檀』。这是因为，若将此旃檀投入从灶上取下的沸腾热油中，该热油会立即变凉。在上述诸义中，用于指公牛与母牛义的『go』一词，视情况可兼为阴性或阳性；而在其余各义中，则纯为阳性。
Kiṃ panetaṃ gottaṃ nāmāti? Aññakulaparamparāya asādhāraṇaṃ tassa kulassa ādipurisasamudāgataṃ taṃkulapariyāpannasādhāraṇaṃ sāmaññarūpanti daṭṭhabbaṃ. Sādhāraṇameva hi idaṃ taṃkulapariyāpannānaṃ sādhāraṇato ca sāmaññarūpaṃ. Tathā hi taṃkule jātā suddhodanamahārājādayopi ‘‘gotamo’’ tveva vuccanti, teneva bhagavā attano pitaraṃ suddhodanamahārājānaṃ ‘‘atikkantavarā kho gotama tathāgatā’’ti (mahāva. 105) avoca, vessavaṇopi mahārājā bhagavantaṃ ‘‘vijjācaraṇasampannaṃ, buddhaṃ vandāma gotama’’nti, (dī. ni. 3.288) āyasmāpi vaṅgīso āyasmantaṃ ānandaṃ ‘‘sādhu nibbāpanaṃ brūhi, anukampāya gotamā’’ti (saṃ. ni. 1.212). Idha pana bhagavantameva. Tenāha ‘‘bhagavantaṃ gottavasena parikittetī’’ti. Tasmāti yathāvuttamatthattayaṃ paccāmasati. Ettha ca ‘‘samaṇo’’ti iminā sarikkhakajanehi bhagavato bahumatabhāvo dassito tabbisayasamitapāpatāparikittanato, ‘‘gotamo’’ti iminā lokiyajanehi tabbisayauḷāragottasambhūtatāparikittanato.
所谓『gotta』者为何物？它是由非同凡响的家族传统所出，意谓某家族中卓越人物涌现，其家族普遍称为普通『sāmaññarūpa』。果真如此，此乃家族中众所周知的普通称谓。如苏提陀纳大王后代也称『gotama』。世尊言曰：“Gotama如来超越其父苏提陀纳王。”韦萨瓦那大王亦尊称世尊为“充满智慧与德行的佛陀Gotama”。长老瓦岗称赞阿难曰：“为世尊说出善妙佛迹，慈悲Gotama。”此处专指世尊，他即被称为“世尊Gotama”。故曰应以行为与意义为准据。又“samaṇa”一词被沙耆夷众所敬重，在常人与辩士间，世尊以“Gotamo”名广为人知，亦体现其卓越品格。
Sakyassa suddhodanamahārājassa putto sakyaputto, iminā pana uccākulaparidīpanaṃ uditoditavipulakhattiyakulasambhūtatāparikittanato. Sabbakhattiyānañhi ādibhūtamahāsammatamahārājato paṭṭhāya asambhinnaṃ uḷāratamaṃ sakyarājakulaṃ. Yathāha –
释迦族苏提陀那大王之子称为‘Sakyaputto（释迦子）’，此名显扬其与昇起盛大贵族种姓的联络。所有贵族种姓中，其根基最宏大，尊为伟大贵族大王统治之子孙者，为此释迦王族稳固无比。如云：
‘‘Mahāsammatarājassa, vaṃsajo hi mahāmuni;
“伟大颂赞者之子嗣，实乃伟大圣者之族；
Kappādismiñhi rājāsi, mahāsammatanāmako’’ti. (mahāvaṃse dutiyaparicchede paṭhamagāthā);
这时代王者，名为伟大颂赞者。”（出自《大史》第二卷第一偈）
Kathaṃ saddhāpabbajitabhāvaparidīpananti āha ‘‘kenacī’’tiādi. Parijiyanaṃ parihāyanaṃ pārijuññaṃ, parijiratīti vā parijiṇṇo, tassa bhāvo pārijuññaṃ, tena. Ñātipārijuññabhogapārijuññādinā kenaci pārijuññena parihāniyā anabhibhūto anajjhotthaṭo hutvā pabbajitoti attho. Tadeva pariyāyantarena vibhāvetuṃ ‘‘aparikkhīṇaṃyeva taṃ kulaṃ pahāyā’’ti vuttaṃ. Aparikkhīṇanti hi ñātipārijuññabhogapārijuññādinā kenaci pārijuññena aparikkhayaṃ. Saddhāya pabbajitoti saddhāya eva pabbajito. Evañhi ‘‘kenacī’’tiādinā nivattitavacanaṃ sūpapannaṃ hoti. Nanu ca ‘‘sakyakulā pabbajito’’ti idaṃ uccākulā pabbajitabhāvaparidīpanameva siyā tadatthasseva viññāyamānattā, na saddhāpabbajitabhāvaparidīpanaṃ tadatthassa aviññāyamānattāti? Na kho panevaṃ daṭṭhabbaṃ mahantaṃ ñātiparivaṭṭaṃ, mahantañca bhogakkhandhaṃ pahāya saddhāpabbajitabhāvassa atthato siddhattā. Tathā hi lokanāthassa abhijātiyaṃ tassa kulassa na kiñci pārijuññaṃ, atha kho vuḍḍhiyeva, tato tassa samiddhatamabhāvo loke pākaṭo paññāto hoti, tasmā ‘‘sakyakulā pabbajito’’ti ettakeyeva vutte tathā samiddhatamaṃ kulaṃ pahāya saddhāpabbajitabhāvo siddhoyevāti, imaṃ parihāraṃ ‘‘kenaci pārijuññenā’’tiādinā vibhāvetīti daṭṭhabbaṃ. Tato paranti ‘‘kosalesu cārikaṃ caramāno’’tiādivacanaṃ.
如何理解‘凭信心出家之心之启示’谓何？此有‘某种’等词。‘Parijiyana’、‘parihāyana’、‘pārijuñña’、‘parijirata’诸语，依据语义分别为‘被抛弃的’、‘被舍弃的’、‘被舍弃’之意，故‘pārijuñña’意即‘被舍弃的状态’。因亲属之喜欢、享受诸欲离散受损而未能被克服、未能断尽时，这便是‘被某种享受所损害不可胜任’之义，遂称‘出家’。以此意涵可变通理解为‘舍弃无考察的家族’已成定说。无考察，因缘起于亲属喜欢、欲乐等诸维系被损害之故。所谓凭信心出家，即唯凭信心而出家。由‘某种’等词汇导致语意终止，成了一种既成表达。岂非‘隶属于鹿族出家’的说法，只是描述该出家心启示的表面认知，不是凭信心出家的真正含义吗？实非如此，因舍弃亲属广大的围绕及嗜欲极盛的享受，从信心出家之义理上说终已成立。正如世尊于前世中对其家族未有任何依恋，随着生长壮大，故于世间显然显露一种火势已盛烈状态。由此‘隶属于鹿族出家’不过如此语乃应为‘舍弃火旺盛家族’而凭信心出家之象征，比喻由‘某个享受’加以舍弃的寓意，此理应可明察。继而文中转至‘于迦叶罗国四处行走’等辩言。
‘‘Sādhu dhammaruci rājā, sādhu paññāṇavā naro;
“善哉，法悦之王，善哉，智慧具足之人；
Sādhu mittānamadubbho, pāpassākaraṇaṃ sukha’’nti. ādīsu –
善哉，朋友不多者，恶业之所造成安乐。”此为开端之言——
Viya sādhusaddo idha sundaratthoti āha ‘‘sundaraṃ kho panā’’ti. Khoti avadhāraṇatthe nipāto, panāti pakkhantaratthe. Evaṃ sātthakatāviññāpanatthañhi saṃvaṇṇanāyametesaṃ gahaṇaṃ. Sundaranti ca bhaddakaṃ, bhaddakatā ca passantānaṃ hitasukhāvahabhāvenāti vuttaṃ ‘‘atthāvahaṃ sukhāvaha’’nti. Attho cettha diṭṭhadhammikasamparāyikaparamatthavasena tividhaṃ hitaṃ sukhampi tatheva tividhaṃ sukhaṃ.
如同‘善哉’的赞叹在此用于美善之义，于此‘美善矣’是意。‘矣’用于断语，而‘美善’用于相对之对际表达。如此体现此赞叹警示之意指大要。‘美善’即为‘吉祥’，‘吉祥’谓能为观者带来利益与安乐之相，故云‘有益有乐’。此处究竟所立断层为依现行之实相、世俗义与最高义而言，有三种利益与三种安乐。
Tathārūpānanti tādisānaṃ, ayaṃ saddato attho. Atthamattaṃ pana dassetuṃ ‘‘evarūpāna’’nti vuttaṃ. Yādisehi ca guṇehi bhagavā samannāgato catuppamāṇikassa lokassa sabbakālampi-accantāya-saddhāya-pasādanīyo tesaṃ yathābhūtasabhāvattā, tādisehi guṇehi samannāgatabhāvaṃ sandhāya ‘‘tathārūpānaṃ arahata’’nti vuttanti dassento ‘‘yathārūpo’’tiādimāha. Laddhasaddhānanti laddhasaddahānaṃ, parajanassa saddhaṃ paṭilabhantānanti vuttaṃ hoti. Laddhasaddānanti vā paṭiladdhakittisaddānaṃ, etena ‘‘arahata’’nti padassa arahantānanti attho, arahantasamaññāya ca pākaṭabhāvo dassito, apica ‘‘yathārūpo so bhavaṃ gotamo’’ti iminā ‘‘tathārūpāna’’nti padassa aniyamavasena atthaṃ dassetvā sarūpaniyamavasenapi dassetuṃ ‘‘yathābhuccaguṇādhigamena loke arahantoti laddhasaddhāna’’nti vuttaṃ, idampi hi ‘‘tathārūpāna’’nti padasseva atthadassanaṃ, ayameva ca nayo ācariyehi adhippeto idha ṭīkāyaṃ, (dī. ni. ṭī. 1.255) sāratthadīpaniyañca tatheva vuttattā. ‘‘Yathārūpā te bhavanto arahanto’’ti avatvā ‘‘yathārūpo so bhavaṃ gotamo’’ti vacanaṃ bhagavatiyeva garugāravavasena ‘‘tathārūpānaṃ arahata’’nti puthuvacananiddiṭṭhabhāvaviññāpanatthaṃ . Attani, garūsu ca hi bahuvacanaṃ icchanti saddavidū. ‘‘Yathābhucca…pe… arahata’’nti iminā ca dhammappamāṇānaṃ, lūkhappamāṇānañca sattānaṃ bhagavato pasādāvahataṃ yathārutato dasseti arahantabhāvassa tesaññeva yathārahaṃ visayattā, taṃdassanena pana itaresampi rūpappamāṇaghosappamāṇānaṃ pasādāvahatā dassitāyeva tadavinābhāvatoti daṭṭhabbaṃ.
‘同此类者’即此语之义。想观其所指之实质，“如此类者”二字用于彰显意义。世尊以其拥有四广大尺度及泛遍一切世界中均充满信心之德、令人信解敬重，依其诸德之真实本性，称曰“同此类的阿拉汉”，又称之“如实相”的意旨。所谓“得足信”，谓获得坚固信心者；“得他人信”，谓获得他人信受者。由此言，本意为指“阿拉汉”即为受信者。阿拉汉的真实形象昭显于一般之认识，由此言“他即乃阿拉汉”，即已彰显明了。且以“如实相者此即是出家者果地”而显说，是因本义的限制，敦促导师以此为法，正像注释书中所说（大智度论注释1.255页）与‘要理说明者’所言相合。说“如实如是皆是阿拉汉”者，乃以以尊敬之意对世尊所说之义，使得“如实相阿拉汉”成为通说。于师资及众多辞句中皆取复数表达法。“如实相”的名词乃为示现教义，世尊以此为人道，以众生心为标准，昭示阿拉汉果境的真实相貌，故此中显示程度较低之形式现显，亦不缺少法音得闻之理。据此者，虽对他者亦示现如实判别，抑或显示出对身相量、法相量之准确描绘，达成普遍信解之效果，故此“如实相”二字的意义明示也就如此，其为法理之大纲及导师规定迄今仍待施行，在本注释文中有所显著。
Pasādasommānīti pasannāni, sītalāni ca, pasādavasena vā sītalāni, anena pasannamanataṃ dasseti. ‘‘Dassana’’nti vuttepi taduttari kattabbatāsambhavato ayaṃ sambhāvanattho labbhatīti āha ‘‘dassanamattampi sādhu hotī’’ti. Itarathā hi ‘‘dassanaññeva sādhu, na taduttari karaṇa’’nti anadhippetattho āpajjati, sambhāvanattho cettha pi-saddo, api-saddo vā luttaniddiṭṭho. ‘‘Brahmacariyaṃ pakāsetī’’ti ettha iti-saddo ‘‘abbhuggato’’ti iminā sambandhamupagato, tasmā ayaṃ ‘‘sādhu hotī’’ti idha iti-saddo ‘‘brāhmaṇo pokkharasātī ambaṭṭhaṃ māṇavaṃ āmantesī’’ti iminā sambajjhitabbo, ‘‘ajjhāsayaṃ katvā’’ti ca pāṭhaseso tadatthassa viññāyamānattā. Yassa hi attho viññāyati, saddo na payujjati, so ‘‘pāṭhaseso’’ti vuccati, imamatthaṃ vibhāvento āha ‘‘dassanamattampi sādhu hotīti evaṃ ajjhāsayaṃ katvā’’ti. Mūlapaṇṇāsake cūḷasīhanādasuttaṭṭhakathāya (ma. ni. aṭṭha. 1.144) āgataṃ kosiyasakuṇavatthu cettha kathetabbaṃ.
所谓“端正庄严”意谓明洁、清凉，由清凉带来庄重之态。以庄重清凉表现从容舒坦之状。所谓“相见”者，由于上句立言之失败无法表达，此为推测而补成，是故言“见相亦良善耳”亦表达此意；否则便失其所归。依不同表达，亦有“唯见相良善，非可超越之事”之意。于此“显现持戒生活”之义取其语音联系“显现贯通”，以彰显所谓“圣者”之标志，此乃紧邻表篇义理。既已明了此义，便应以‘婆罗门·波吉罗萨提’呼唤一名幼年学童时所用之言中所成语句，用以引出本段说明。
Ambaṭṭhamāṇavakathāvaṇṇanā安巴塔学童谈话注释
§256
256. ‘‘Ajjhāyako’’ti idaṃ paṭhamapakatiyā garahāvacanameva, dutiyapakatiyā pasaṃsāvacanaṃ katvā voharanti yathā taṃ ‘‘puriso naro’’ti dassetuṃ aggaññasuttapada (dī. ni. 3.132) mudāhaṭaṃ. Tattha imeti jhāyakanāmena samaññitā janā. Na jhāyantīti paṇṇakuṭīsu jhānaṃ na appenti na nipphādenti, gāmanigamasāmantaṃ osaritvā vedaganthe karontāva acchantīti attho. Taṃ panetesaṃ brāhmaṇajhāyakasaṅkhātaṃ paṭhamadutiyanāmaṃ upādāya tatiyameva jātanti āha ‘‘ajjhāyakātveva tatiyaṃ akkharaṃ upanibbatta’’nti, akkharanti ca nirutti samaññā. Sā hi tasmiṃyeva niruḷhabhāvena aññattha asañcaraṇato ‘‘akkhara’’nti vuccati. Mante parivattetīti vede sajjhāyati, pariyāpuṇātīti attho. Idha hi adhiāpubbai-saddavasena padasandhi, itarattha pana jhe-saddavasena. Mante dhāretīti yathāadhīte mante asammūḷhe katvā hadaye ṭhapeti.
“Ajjhāyako”这词在第一义章节中为指责之语，到了第二义章节则作为称赞之语加以使用，如同《阿耨菩提经》示现“puriso naro”（人，人类）的情形。此处所谓jhāyaka，是指具有统摄统领资格之人。并非指不修习禅那、不出入修道之禅坐房舍者，而是指那些超越乡村城镇地域、体验感官处的生死苦处者。由此可知，此处的“jhāyaka”乃取其如婆罗门教师之名，以第一、第二义为基，第三义由此产生，说是“ajjhāyakā之第三字母组合由此产生”，其中“akkhara”是词汇，由字音结构推辨。同一字实有多义，非指行走含义，而是指教义变转、传播、证得之意；如同心中持念，将教义纳入心田是“dhāreti”。
Āthabbaṇavedo parūpaghātakarattā sādhūnamaparibhogoti katvā ‘‘iruvedayajuvedasāmavedāna’’nti vuttaṃ. Tattha iccante thomīyante devā etāyāti iru ica-dhātuvasena ca-kārassa ra-kāraṃ katvā, itthiliṅgoyaṃ . Yajjante pujjante devā anenāti yaju punnapuṃsakaliṅgavasena. Soyanti antaṃ karonti, sāyanti vā tanuṃ karonti pāpamanenāti sāmaṃ so-dhātupakkhe o-kārassa ā-kāraṃ katvā. Vidanti dhammaṃ, kammaṃ vā etehīti vedā, te eva mantā ‘‘sugatiyopi munanti, suyyanti ca etehī’’ti katvā. Paharaṇaṃ saṅghaṭṭanaṃ pahataṃ, oṭṭhānaṃ pahataṃ tathā, tassa karaṇavasena, oṭṭhāni cāletvā paguṇabhāvakaraṇavasena pāraṃ gato, na atthavibhāvanavasenāti vuttaṃ hoti. Pāragūti ca niccasāpekkhatāya kitantasamāso.
阿闼婆吠陀因其具有伤害他人的性质，不为善人所受用，故被排除在外，因此才说「梨俱吠陀、耶柔吠陀、沙摩吠陀」三者。其中，『梨俱』（iru）：诸天以此受到颂扬、赞叹，故称『梨俱』——依『ica』字根，将『c』转为『r』，此词为阴性。『耶柔』（yaju）：诸天借此受到奉祀、礼敬，故称『耶柔』——此词依中性及阳性两种性使用。『沙摩』（sāma）：借此使恶法减损、趋于清净，或使恶法趋于细薄消尽，故称『沙摩』——依『so』字根，将词尾『o』转为『ā』而成。『吠陀』（vedā）：借此了知法与业，故称『吠陀』——这些即是诸咒语，『借此通晓善趣，亦借此而被闻知』，故如此称呼。所谓『通达彼岸』（pāragū），是指通过口唇的开合运动使（经典）纯熟，而非指已通达其义理；此词在常见的相依关系中构成不变化词复合词（kitanta-samāsa）。
‘‘Saha nighaṇṭunā’’tiādinā yathāvākyaṃ vibhatyantavasena nibbacanadassanaṃ. Nighaṇṭurukkhādīnanti nighaṇṭu nāma rukkhaviseso, tadādikānamatthānanti attho, etena nighaṇṭurukkhapariyāyaṃ ādiṃ katvā tappamukhena sesapariyāyānaṃ tattha dassitattā so gantho nighaṇṭu nāma yathā taṃ ‘‘pārājikakaṇḍo, kusalattiko’’ti ayamattho dassito iminā yathārutameva tadatthassa adhigatattā. Ācariyā pana evaṃ vadanti ‘‘vacanīyavācakabhāvena atthaṃ, saddañca nikhaḍati bhindati vibhajja dassetīti nikhaṇḍu, so eva kha-kārassa gha-kāraṃ katvā ‘nighaṇḍū’ti vutto’’ti (dī. ni. ṭī. 1.256), tadetaṃ aṭṭhakathānayato aññanayadassananti gahetabbaṃ. Itarathā hi so aṭṭhakathāya virodho siyā, vicāretabbametaṃ. Akkharacintakā pana evamicchanti ‘‘tattha tatthāgatāni nāmāni nissesato ghaṭenti rāsiṃ karonti etthāti nighaṇṭu niggahitāgamenā’’ti. Vevacanappakāsakanti pariyāyasaddadīpakaṃ, ekekassa atthassa anekapariyāyavacanavibhāvakanti attho. Nidassanamattañcetaṃ anekesampi atthānaṃ ekasaddavacanīyatāvibhāvanavasenapi tassa ganthassa pavattattā. Ko panesoti? Etarahi nāmaliṅgānusāsanaratanamālābhidhānappadīpikādi. Vacībhedādilakkhaṇā kiriyā kappīyati etenāti kiriyākappo, tatheva vividhaṃ kappīyati etenāti vikappo, kiriyākappo ca so vikappo cāti kiriyākappavikappo. So hi vaṇṇapadasambandhapadatthādivibhāgato bahuvikappoti katvā ‘‘kiriyākappavikappo’’ti vuccati, so ca ganthavisesoyevāti vuttaṃ ‘‘kavīnaṃ upakārāvahaṃ sattha’’nti, catunnampi kavīnaṃ kavibhāvasampadābhogasampadādipayojanavasena upakārāvaho ganthoti attho . Ko panesoti? Kabyabandhanavidhividhāyako kabyālaṅkāragītāsubodhālaṅkārādi. Idaṃ pana mūlakiriyākappaganthaṃ sandhāya vuttaṃ. So hi mahāvisayo satasahassagāthāparimāṇo, yaṃ ‘‘nayacariyādipakaraṇa’’ntipi vadanti. Vacanatthato pana kiṭayati gameti ñāpeti kiriyādivibhāganti keṭubhaṃ kiṭa-dhātuto abhapaccayavasena, a-kārassa ca ukāro. Atha vā kiriyādivibhāgaṃ anavasesapariyādānato kiṭento gamanto obheti pūretīti keṭubhaṃ kiṭa-saddūpapadaubhadhātuvasena. Apica kiṭanti gacchanti kavayo bandhesu kosallametenāti keṭubhaṃ, purimanayenevettha padasiddhi. Ṭhānakaraṇādivibhāgato, nibbacanavibhāgato ca akkharā pabhedīyanti etenāti akkharappabhedo, taṃ pana chasu vedaṅgesu pariyāpannaṃ pakaraṇadvayamevāti vuttaṃ ‘‘sikkhā ca nirutti cā’’ti. Tattha sikkhanti akkharasamayametāyāti sikkhā, akārādivaṇṇānaṃ ṭhānakaraṇapayatanapaṭipādakasatthaṃ. Nicchayena, nissesato vā utti nirutti, vaṇṇāgamavaṇṇavipariyāyādilakkhaṇaṃ. Vuttañca –
“Saha nighaṇṭunā”等语，指与词典共解，乃如实展现词义之意。词典（nighaṇṭu）原指树木等名物，广及其余，故先列树木，再述其余内容。此词典合辑详解，如今词典被称为“nighaṇṭu”，方知其用意。上师称：“通过音义阐释，词义分解，展现本义，即称为‘nighaṇḍu’（意为破除、断裂）。”（释义藏经注卷一第256页）此乃释经者观念，若有异议，宜议。关于字母及词语起源，有说“诸圣名号因其组合积累而成，如词典所示归纳于音节”，此乃种种释义之一。词语包含丰富释义和多重解说，故此词典书成即以此为名。所谓“ko panesoti”？此乃今时诸名词格调影响所致。通过词类属性分辨，语言规则得以执行。该书详述语言构成、辞格手法及韵律结构。“Kiriyākappo”和“vikappo”等术语，指语言构造作用。此书内容庞大，约百万偈，称为“naya-cariya”等指导文本。从词义层面训练，使语言丰富多彩。梵志诗歌及曲艺艺人以此为技艺基础。此乃基本语言构造之书。书中又分别说明字母分组合成音节，描述六种辨音方法，名为“sikkhā”等。
‘‘Vaṇṇāgamo vaṇṇavipariyāyo,
『色法之义与色反义，』
Dve cāpare vaṇṇavikāranāsā;
『两者即色之变化与不变，』
Dhātussa atthātisayena yogo,
『法（dhamma）中的义与根本上之联系，』
Taduccate pañcavidhā niruttī’’ti. (pārā. aṭṭha. 1.verañjakaṇḍavaṇṇanā; visuddhi. 1.144; mahāni. aṭṭha. 1.50);
此中谓之五种释义。此说出自《巴拉文论》第一分净遮卷、《清净论》第一本第百四十四页、《大集注》第一本第五十页。
Idha pana tabbasena anekadhā nibbacanaparidīpakaṃ satthaṃ uttarapadalopena ‘‘niruttī’’ti adhippetaṃ nibbacanavibhāgatopi akkharapabhedabhāvassa ācariyehi (dī. ni. ṭī. 1.256) vuttattā, tamantarena nibbacanavibhāgassa ca byākaraṇaṅgena saṅgahitattā. Byākaraṇaṃ, nirutti ca hi paccekameva vedaṅgaṃ yathāhu –
此处就以字句分析法为代表，多方面说明释义，上层正以“释义”一词专指字句分析，即原文字分解的释义法。此义由诸长老在《长部小释》第一卷第二百五十六页说明。其间兼顾了释义的语法体系，故释义即语法之意，此乃普遍共识。正如经典所说，语法与释义皆为独立的文艺学科，二者并举而成知识体系。
‘‘Kappo byākaraṇaṃ joti-satthaṃ sikkhā nirutti ca;
经典言：『语法者即灯，教法者如火，释义者则为学习之法；』
Chandoviciti cetāni, vedaṅgāni vadanti chā’’ti.
又云：『（六韵即四声）即心，五解即诸文法，谓之文部。』
Tasmā byākaraṇaṅgena asaṅkarabhūtameva niruttinayena nibbacanamidhādhippetaṃ, na chasu byañjanapadesu viya tadubhayasādhāraṇanibbacanaṃ vedaṅgavisayattāti veditabbaṃ. Ayaṃ panettha mahāniddesaṭṭhakathāya (mahāni. aṭṭha. 50) āgataniruttinayavinicchayo . Tattha hi ‘‘nakkhattarājāriva tārakāna’’nti (jā. 1.1.11, 25) ettha ra-kārāgamo viya avijjamānassa akkharassa āgamo vaṇṇāgamo nāma. Hiṃsanattā ‘‘hiṃso’’ti vattabbe ‘‘sīho’’ti parivattanaṃ viya vijjamānānamakkharānaṃ heṭṭhupariyavasena parivattanaṃ vaṇṇavipariyāyo nāma. ‘‘Navachannakedāni diyyatī’’ti (jā. 1.6.88) ettha a-kārassa e-kārāpajjanaṃ viya aññakkharassa aññakkharāpajjanaṃ vaṇṇavikāro nāma. ‘‘Jīvanassa mūto jīvanamūto’’ti vattabbe ‘‘jīmūto’’ti va-kāra na-kārānaṃ vināso viya vijjamānakkharānaṃ vināso vaṇṇavināso nāma. ‘‘Pharusāhi vācāhi pakubbamāno, āsajja maṃ tvaṃ vadase kumārā’’ti (jā. 1.10.85) ettha ‘‘pakubbamāno’’ti padassa abhibhavamānoti atthapaṭipādanaṃ viya tattha tattha yathāyogaṃ visesatthapaṭipādanaṃ dhātūnamatthātisayena yogo nāmāti.
由此可见，所称释义者，乃指语法法则明确而无混杂之释义，不同于声母韵母的混合共分的普通释义，属文法事理中纯粹的释义。此意乃据《大集注》第五十页中释义系统的分类法而来。其文中有云：“如同星宿之光芒熠熠”，据此‘ra-kārāgama’指音素a的来临，是字母之一种相异来临，属于音色变化。又言“恶是恶狮”，意指音素‘hiṃsa’经过转换而成‘sīha’的现象，乃语音的反转，即音色的相反变异。又云“新包裹之纱布将露出”，指辅音a经元音e的附加而成的变化，称作音色变化。再说“活之根源及灭亡”，依据上下文中‘jīmūto’等字，似指去除音素a所形成消失现象，称为音色灭亡。例如“粗俗言语喧哗”，“pakubbamāno”一词的使用，说明释义不仅指单字音符，更涵盖意义的详细说明，依根据实情对法则和关联的适当说明称为注释的结缘。
Yathāvuttappabhedānaṃ tiṇṇaṃ vedānaṃ ayaṃ catutthoyeva siyā, atha kena saddhiṃ pañcamoti āha ‘‘āthabbaṇavedaṃ catutthaṃ katvā’’ti. Āthabbaṇavedo nāma āthabbaṇavedikehi vihito parūpaghātakaro manto, so pana itihāsapañcamabhāvappakāsanatthaṃ gaṇitatāmattena gahito, na sarūpavasena, evañca katvā ‘‘etesa’’nti padassa tesaṃ tiṇṇaṃ vedānantveva attho gahetabbo. Tañhi ‘‘tiṇṇaṃ vedāna’’nti etassa visesananti. Itiha asāti evaṃ idha loke ahosi ‘‘āsā’’tipi katthaci pāṭho, soyevattho. Iha ṭhāne iti evaṃ, idaṃ vā kammaṃ, vatthuṃ vā āsa icchāhītipi attho. Tassa ganthassa mahāvisayatādīpanatthañcettha vicchāvacanaṃ, iminā ‘‘itihāsā’’ti vacanena paṭisaṃyutto itihāso taddhitavasenāti atthaṃ dasseti. Itiha āsa, itiha āsā’’ti īdisavacanapaṭisaṃyutto itihāso niruttinayenāti atthadassanantipi vadanti. Akkharacintakā pana evamicchanti ‘‘itiha-saddo pārampariyopadese ekova nipāto, asati vijjatīti aso, itiha aso etasminti itihāso samāsavasenā’’ti, tesaṃ mate ‘‘itiha asā’’ti ettha evaṃ pārampariyopadeso asa vijjamāno ahosīti attho. ‘‘Purāṇakathāsaṅkhāto’’ti iminā tassa ganthavisesabhāvamāha, bhāratanāmakānaṃ dvebhātikarājūnaṃ yuddhakathā, rāmarañño sītāharaṇakathā, narasīharājuppattikathāti evamādipurāṇakathāsaṅkhāto bhāratapurāṇarāmapurāṇanarasīhapurāṇādigantho itihāso nāmāti vuttaṃ hoti. ‘‘Tesaṃ itihāsapañcamānaṃ vedāna’’nti iminā yathāvākyaṃ ‘‘tiṇṇaṃ vedāna’’nti ettha visesanabhāvaṃ dasseti.
以意同而异之释义划分来看，所谓三种释义乃指前三者，第四种释义为此之外。何以称第五种释义为‘āthabbaṇavedo’？此乃谓以警戒、防范他人不轨之法所设。此种释义并非外形统一，而是经过研究得知是为了表明三种释义的涵盖之意，此即‘三种释义’用词的修饰义。如此，在世间亦有‘āsā’一说，用以表示意向或所愿。于此情境，‘āsā’亦可表为事理或行为之所向欲望。此书之内容，乃为了开示宏义，用“itihāsa”一词联结所述之义，暗示为随物增长之记载。《释义》当借用此以建立意义，故称之为‘itihāsa nirutti’之义。对词根思维者误解‘itiha’一词仅为传统句辅助语，误以为‘asati’表示非存在而生生起‘itihāsa’，实非如此。真正意义上《释义》以‘itihāsa’一词说明辞源而展现诸义。此处讲述古代故事如下两兄弟之战，弘扬印度国家的史实，亦有阐述罗摩王及其妻子悉多之被掳故事，及猿王纳拉西哈等出世事情，此类皆属‘itihāsa’即古时故事之范畴。以此说法，所谓‘itihāsa第五星释义’乃说明‘三释义’之外之特殊含义。
Pajjati attho etenāti padaṃ, nāmākhyātopasagganipātādivasena anekavibhāgaṃ vibhattiyantapadaṃ. Tadapi byākaraṇe āgatamevāti vuttaṃ ‘‘tadavasesa’’nti, padato avasesaṃ pakatipaccayādisaddalakkhaṇabhūtanti attho. Taṃ taṃ saddaṃ, tadatthañca byākaroti byācikkhati etenāti byākaraṇaṃ, visesena vā ākarīyante pakatipaccayādayo abhinipphādīyante ettha, anenāti vā byākaraṇaṃ, sādhusaddānamanvākhyāyakaṃ muddhabodhabyākaraṇa sārassatabyākaraṇa pāṇinībyākaraṇacandrabyākaraṇādi adhunāpi vijjamānasatthaṃ. Adhīyatīti ajjhāyati. Vedetīti paresaṃ vāceti. Ca-saddo atthadvayasamuccinanattho, vikappanattho vā atthantarassa vikappitattā. Vicitrā hi taddhitavutti. Padakoti byākaraṇesu āgatapadakosallaṃ sandhāya vuttaṃ, veyyākaraṇoti tadavasiṭṭhapakatipaccayādisaddavidhikosallanti imassatthassa viññāpanatthaṃ padadvayassa ekato atthavacanaṃ. Esā hi ācariyānaṃ pakati, yadidaṃ yena kenaci pakārena atthantaraviññāpanaṃ. Ayaṃ aṭṭhakathāto aparo nayo – te eva vede padaso kāyatīti padakoti. Tattha padasoti gajjabandhapajjabandhapadena. Kāyatīti katheti yathā ‘‘jātaka’’nti, iminā vedakārakasamatthataṃ dasseti. Evañhi ‘‘ajjhāyako’’tiādīhi imassa viseso pākaṭo hotīti.
“意义显明者”称为“句”；“名称”“称呼”“附着语”“短语”等多种分类皆属细分的词。然在语法学中有云“剩余不足”者，说的是因词尾变化所示的‘词的剩余’，即依赖于语法形式所表达的含义。语法学以此为基础，通过说出各个语素及其意义，详细阐释其含义。语法学尤其注重那些表现语素依赖关系的格尾等，是因为这些关系揭示了句子中词与词之间的连带之义。由此，语法乃是讲解清楚音节和意义如何结合，使语言明晰的学问，包含从初步的词义说明到复杂的潘尼尼语法皆属之，时至今日乃至于已形成成体系的学理。学者习此，即称为“修习”：明了它，则能了知他者之所言。所谓“句”，有着二重义涵：一者为句的总合之义，或为颠倒义的外延。其用法多样，故有诸多衍生声辞。词语方面，语法中所讲述的词义技艺，即是对语言中可依靠之词尾及其各种格、态、时等语尾成分的能力的说明，此能力是学者通晓语言义理的关键。句，为教师讲述、通过某种方式显示意义及语法关系的工具。此为注疏中对句的第二种解释——即句作为词义的整体范畴。此处“句”的意义又据“加耶”词族解析，即如“生起”之意，此说法彰显此句的表达者的精妙之处。故连“老师”等词汇，皆以此特殊意义明显成分而悟得诸义。
Āyatiṃ hitaṃ bālajanasaṅkhāto loko na yatati na īhati anenāti lokāyataṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti, lokā vā bālajanā āyatanti ussahanti vādassādena etthāti lokāyataṃ. Aññamaññaviruddhaṃ, saggamokkhaviruddhaṃ vā tanonti etthāti vitaṇḍo ḍa-paccayavasena, na-kārassa ca ṇa-kāraṃ katvā, viruddhena vādadaṇḍena tāḷenti vādino etthāti vitaṇḍo taḍi-dhātuvasena, niggahītāgamañca katvā. Adesampi yaṃ nissāya vādīnaṃ vādo pavatto, taṃ tesaṃ desatopi upacāravasena vuccati yathā ‘‘cakkhuṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhatī’’ti, (dī. ni. 2.401; ma. ni. 1.133; vibha. 204) visesena vā paṇḍitānaṃ manaṃ taḍenti cālenti etenāti vitaṇḍo, taṃ vadanti, so vādo vā etesanti vitaṇḍavādā, tesaṃ satthaṃ tathā. Lakkhaṇadīpakasatthaṃ uttarapadalopena, taddhitavasena vā lakkhaṇanti dasseti ‘‘lakkhaṇadīpaka’’ntiādinā. Lakkhīyati buddhabhāvādi anenāti lakkhaṇaṃ, nigrodhabimbatādi. Tenāha ‘‘yesaṃ vasenā’’tiādi. Dvādasasahassaganthapamāṇanti ettha bhāṇavārappamāṇādīsu viya bāttiṃsakkharaganthova adhippeto. Vuttañhi –
“长久有益之众人共知之世间”，是指那些愚人众生所依止，未曾努力也未曾放弃的常见事物，谓此即“众生所依止”的世间。依此经典，众生凭此功德修业乃至于心不产生污染之法，世间亦因愚众起动力，奋发于辩论辩辞之中，因而称此为“众生所依止的世间”。不同人与人不一，或违背天人清净解脱，因而有争论纷杂之说，乃至於恶意辩驳，离破坏于论理之节制，不为正当理据所左右者。对此，戒论与教法亦能制止诸恶，成为断恶止争的措施。诸论辩之开端与所依凭据，皆谓“眼见世界美好及欢喜之相”而断“爱欲”，于此则有所斩断，未断者则诸法继续存续；此是依据《长部》和《中部》《分别论》等经典，明示尤其智者之心所受释理。因此，论战者借理辩之固辞，以及以相应法则照亮正见故称为“标志导引”法，则具标示佛陀果位与禅修之指引义。此处“十二万卷书”的说法，譬如于演说数量、章法分布如三十二字卷之丰盛规模。依经典所述，
‘‘Aṭṭhakkharā ekapadaṃ, ekā gāthā catuppadaṃ;
“八个字为一词，一首偈由四句组成；
Gāthā cekā mato gantho, gantho bāttiṃsatakkharo’’ti.
一首偈是一个单位作品，该作品由三十二个字母组成。”
Dvādasahi guṇitasahassabāttiṃsakkharaganthappamāṇanti attho. Yatthāti yasmiṃ lakkhaṇasatthe, ādhāre cetaṃ bhummaṃ yathā ‘‘rukkhe sākhā’’ti. Soḷasa ca sahassañca soḷasasahassaṃ, soḷasādhikasahassagāthāparimāṇāti attho. Evañhi ādhārādheyyavacanaṃ sūpapannaṃ hotīti. Padhānavasena buddhānaṃ lakkhaṇadīpanato buddhamantā nāma. Paccekabuddhādīnampi hi lakkhaṇaṃ tattha dīpitameva. Tena vuttaṃ ‘‘yesaṃ vasenā’’tiādi.
所谓“十二乘以一万乘以三十二字之书”的涵义即如此。此处以比喻说明，如同“树枝在树上”一般。所谓一万六千多首偈，是指超过一万六千首偈的数量。如此，基于此依托而成的文字和表达便完整具备。作为佛教修行的标志导明，被称之为“正觉者之语”。即使是独觉圣者及诸余者，其语也得以展现此种标示作用。因而经文中说：“以其所依托者”等语，皆指明此意。
‘‘Anūnoparipūrakārī’’ti atthamattadassanaṃ, saddato pana adhigatamatthaṃ dassetuṃ ‘‘avayo na hotī’’ti vuttaṃ. Ko panesa avayoti anuyogamapaneti ‘‘avayo nāmā’’tiādinā. Ayamettādhippāyo – yo tāni sandhāretuṃ sakkoti, so ‘‘vayo’’ti vuccati. Yo pana na sakkoti, so avayo nāma. Yo ca avayo na hoti, so ‘‘dve paṭisedhā pakatiyatthagamakā’’ti ñāyena vayo evāti. Vayatīti hi vayo, ādimajjhapariyosānesu katthacipi aparikilamanto avitthāyanto te ganthe santāne paṇeti byavaharatīti attho. Ayaṃ pana vinayaṭṭhakathānayo (pārā. 84) – anavayoti anu avayo, sandhivasena u-kāralopo, anu anu avayo anūno, paripuṇṇasippoti attho. Vayoti hi hāni ‘‘āyavayo’’tiādīsu viya, natthi etassa yathāvuttaganthesu vayo ūnatāti avayo, anu anu avayo anavayoti.
“造补充相应者”的意思是呈现意义的整体，然而，对于语义而言，则说“并非彼此”等表达。所谓“彼此”者，其含义是在语句里能够联系的相应部分。此段落之谓“造补充者”的概念，是指能够连接各部分而成立的称谓。不能连接即称为“不连贯者”。论述中“连络”名词用于表示字句之连接。所谓“不连贯者”，乃是指一些语句中出现的损害语义之部分，如在从始至终不夹杂有不净行为的范围内，皆不违背语义联系亦不脱离语法结构者。此为律藏注释学上之说明。此即为注疏学派的解释（Pārāyana 84）——“无连络”即破损，因接续不良而称不连者，包括上升与下降环节。所谓“衰减”在这些文献里表示缺失，“不连者”即是不完满的、不具备连接性的意思。
‘‘Anuññāto’’ti padassa kammasādhanavasena, ‘‘paṭiññāto’’ti padassa ca kattusādhanavasena atthaṃ dassento ‘‘ācariyenā’’tiādimāha. Assāti ambaṭṭhassa. Pāḷiyaṃ ‘‘yamahaṃ jānāmi, taṃ tvaṃ jānāsī’’ti idaṃ anujānanākāradassanaṃ, ‘‘yaṃ tvaṃ jānāsi, tamahaṃ jānāmī’’ti idaṃ pana paṭijānanākāradassananti dasseti ‘‘yaṃ aha’’ntiādinā. ‘‘Āma ācariyā’’ti hi yathāgataṃ paṭijānanavacanameva atthavasena vuttaṃ. Yanti tevijjakaṃ pāvacanaṃ. Tassāti ācariyassa. Paṭivacanadānameva paṭiññā tathā, tāya sayameva paṭiññātoti attho. ‘‘Sake’’tiādi anujānanapaṭijānanādhikāradassanaṃ. Adesassapi desamiva kappanāmattenāti vuttaṃ ‘‘katarasmi’’ntiādi. Sassa attano santakaṃ sakaṃ. Ācariyānaṃ paramparato, paramparabhūtehi vā ācariyehi āgataṃ ācariyakaṃ. Tisso vijjā, tāsaṃ samūho tevijjakaṃ, vedattayaṃ. Padhānaṃ vacanaṃ, pakaṭṭhānaṃ vā aṭṭhakādīnaṃ vacanaṃ pāvacanaṃ.
为了阐明『已被认可』一词依受动者施设的含义，以及『已被承认』一词依主动者施设的含义，注释者说「由老师……」等语。『其』指阿跋达的（Ambaṭṭha）。经文中『凡我所知，汝亦知之』，此乃表示认可之相；而『凡汝所知，我亦知之』，此乃表示承认之相——以「凡我……」等语予以阐示。『是的，老师』，这句话依其字面意义，实为承认之语，此处就其含义而言。『那』（ya）指三明圣典。『其』（tassa）指老师。以回答语本身即为承认，故说『借此自行承认』。『自己的』等语，是显示认可与承认的范围。所谓『犹如为无所教者施设教法』，以『何者……』等语表达。『sassa』（自己的）：即属于自己的东西，为自有之物。『老师的传承』：即从师承相传而来者，或由历代相传之师所传授者。三种明智（三明）的总集称为『三明典』，即三吠陀。『首要的话语』，或『最胜的话语』，即阿达咖（Aṭṭhaka）等的最胜言说，称为『圣典』（pāvacana）。
§257
257. Idāni yenādhippāyena brāhmaṇo pokkharasātī ambaṭṭhaṃ māṇavaṃ āmantetvā ‘‘ayaṃ tātā’’tiādivacanamabrvi, tadadhippāyaṃ vibhāvento ‘‘esa kirā’’tiādimāha. Tattha uggatassāti pubbe pākaṭassa kittimato porāṇajanassa. Bahū janāti pūraṇakassapādayo sandhāya vuttaṃ. Ekaccanti khattiyādijātimantaṃ, lokasammataṃ vā janaṃ. Garūti bhāriyaṃ, attānaṃ tato mocetvā apagamanamattampi dukkaraṃ hoti, pageva taduttari karaṇanti vuttaṃ hoti. Anattho nāma tathāpagamanādinā nindābyārosaupārambhādi.
257. 此时说，婆罗门Pokkharasāti向童子Ambattha招呼称“这是父亲”等语，解释当即“esa kirā”等。此中“uggata”意为老一辈、先前出名并有声望之贵族。众多众生知道已往婆罗门Kassapa的根基，据传说其足迹完整。其家族有人是王族及相似人群，合乎世俗认同的社会阶层。称“Garū”即指妻子，其本人除嫁娶外难以解脱出身，反而他们为此采取极端措施如责备等等。如此往来去路难行，故常有挑剔意图。必是带来无益果报而造成批判与争讼始作之者。
‘‘Abbhuggato’’ti ettha abhisaddayogena itthambhūtākhyānatthavaseneva ‘‘gotama’’nti upayogavacanaṃ. ‘‘Taṃ bhavantaṃ, tathā santaṃyevā’’ti padesupi tassa anupayogattā tadatthavasenevāti dasseti ‘‘tassa bhoto’’tiādinā. Tenāha ‘‘idhāpī’’tiādi. Tathā satoyevāti yenākārena arahatādinā saddo abbhuggato, tenākārena santassa bhūtassa eva tassa bhavato gotamassa saddo yadi vā abbhuggatoti attho. Apica taṃ bhavantaṃ gotamaṃ tathā santaṃyevāti ekassapi atthassa dvikkhattuṃ sambandhabhāvena vacanaṃ sāmaññavisiṭṭhatāparikappanena atthavisesaviññāpanatthaṃ, tasmā ‘‘tassa bhoto gotamassā’’ti sāmaññasambandhabhāvena vicchinditvā ‘‘tathā satoyevā’’ti visesasambandhabhāvena yojetabbaṃ. Yadi-saddo cettha saṃsayattho dvinnampi atthānaṃ saṃsayitabbattā. Vā-saddo ca vikappanattho tesu ekassa vikappetabbattā. Saddavidū pana evaṃ vadanti – ‘‘imassa vacanaṃ saccaṃ vā yadi vā musā’’tiādīsu viya yadi-saddo vā-saddo ca ubhopi vikappatthāyeva. Yadi-saddopi hi ‘‘yaṃ yadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisa’’ntiādīsu (a. ni. 5.34) vā-saddattho dissati. ‘‘Appaṃ vassasataṃ āyu, idānetarahi vijjatī’’tiādīsu viya ca idha samānatthasaddapayogoti. Pāḷiyaṃ ‘‘yadi vā no tathā’’ti idampi ‘‘santaṃyeva saddo abbhuggato’’ti iminā sambajjhitvā yathāvuttanayeneva yojetabbaṃ. Nanu ‘‘gotama’’nti padeyeva upayogavacanaṃ siyā, na etthāti codanāya ‘‘idhāpī’’tiādi vuttaṃ, tassa anupayogattā, vicchinditvā sambandhavisesabhāvena yojetabbattā vā idhāpi itthambhūtākhyānatthavaseneva upayogavacanaṃ nāmāti vuttaṃ hoti. Itthambhūtākhyānaṃ attho yassa tathā, abhisaddo, itthambhūtākhyānameva vā attho tathā, soyevattho. Yadaggena hi saddayogo hoti, tadaggena atthayogopīti.
在『已被传颂』一词中，因有『abhi』前缀，故『果德玛』一词纯以描述其实际状态之意（即如实称呼之义）而作呼格使用。注释者以『彼具寿……既然如此』等语，阐明在这些词语中，该词也以描述其实际状态之义而作呼格——因为在这些词语中，该词并非作与格使用。故注释者说『彼具寿』等语。因此才说『此处亦……』等语。『既然如此』——即：那个名声被传颂时所依据的状态，若具寿果德玛确实以阿拉汉等方式实际处于该状态，则其名声即被如实传颂——此为其义。再者，『彼具寿果德玛既然如此』——同一含义却以两次关联的方式表述，目的在于通过设定一般与特殊的区分，以阐明特定的含义。因此，『彼具寿果德玛』应依一般关联之义而独立切分，『既然如此』则应依特殊关联之义加以连结。此处『yadi』（若）一词含有疑问之义，因为两重含义皆有待确认；『vā』（或）一词含有选择之义，因为其中之一有待选择。然而，精通语法者如此说道：『如同「此语或真或妄」等语句中一样，此处「yadi」与「vā」两词皆作选择义使用』。事实上，『yadi』一词在『无论接近何种集会——无论是刹帝利集会，还是婆罗门集会』等语句（《增支部》第5.34经）中，也可见到作『vā』之义使用。此处与『如今仅余百年之寿』等语句一样，是以同义词并用的方式表述。经文中『无论是否确实如此』，此语亦应按上述所说『名声被如实传颂』的方式连结，依前述之理加以解读。或许有人质疑：『果德玛』一词本身即可作呼格，此处并无此用法——为回应此难，故说『此处亦……』等语。这是说：由于该词在此并非作与格使用，或由于应切分而以特殊关联方式连结，故此处亦以描述实际状态之义而称为呼格。所谓『描述实际状态』，是指以此为义的『abhi』前缀；或者说，描述实际状态本身即为其义，『abhi』即代表此义。因为语词与某一含义相连结，其义理亦随之相连结。
§258
258.Bhoti attano ācariyaṃ ālapati. Yathā-saddaṃ sātthakaṃ katvā saha pāṭhasesena yojetuṃ ‘‘yathā sakkā’’tiādi vuttaṃ. Soti bhagavā. Purimanaye ākāratthajotanayathā-saddayogyato kathanti pucchāmattaṃ, idha pana tadayogyato ‘‘ākārapucchā’’ti vuttaṃ. Bāhirakasamaye ācariyamhi upajjhāyasamudācāroti āha ‘‘atha naṃ upajjhāyo’’ti, upajjhāyasaññito ācariyabrāhmaṇoti attho.
258. “Bhoti”指自己称呼师长。应使言语合乎义理，适于传承，故言曰“yathā sakkā”等。世尊亲口说过。最初阐释着重于字形与意义相照合，只是片言甚至疑问，仅是初学之问。此时是考察并推论互应对应。外出时对师者礼敬出于导师或婆罗门礼仪之中，此处说“atha naṃ upajjhāyo”，谓其为导引者。此“upajjhāya”意指懂得师长或婆罗门之意义。
Kāmañca manto, brahmaṃ, kappoti tibbidho vedo, tathāpi aṭṭhakādi vuttaṃ padhānabhūtaṃ mūlaṃ manto, tadatthavivaraṇamatthaṃ brahmaṃ, tattha vuttanayena yaññakiriyāvidhānaṃ kappoti mantasseva padhānabhāvato, itaresañca tannissayeneva jātattā mantaggahaṇena brahmakappānampi gahaṇaṃ siddhamevāti dasseti ‘‘tīsu vedesū’’ti iminā. Mantoti hi aṭṭhakādīhi isīhi vuttamūlavedasseva nāmaṃ, vedoti sabbassa, tasmā ‘‘vedesū’’ti vutte sabbesampi gahaṇaṃ sijjhatīti veditabbaṃ. Lakkhaṇānīti lakkhaṇadīpakāni mantapadāni. Pajjagajjabandhapavesanavasena pakkhipitvā. Brāhmaṇavesenevāti vedavācakabrāhmaṇaliṅgeneva. Vedeti mahāpurisalakkhaṇamante. Mahesakkhā sattāti mahāpuññavanto paṇḍitasattā. Jānissanti iti manasi katvā vācentīti sambandho. Tenāti tathā vācanato. Pubbeti ‘‘tathāgato uppajjissatī’’ti vattabbakālato pabhuti tathāgatassa dharamānakāle. Ajjhāyitabbavācetabbabhāvena āgacchanti pākaṭā bhavanti. Ekagāthādvigāthādivasena anukkamena antaradhāyanti. Na kevalaṃ lakkhaṇamantāyeva, atha kho aññepi vedā brāhmaṇānaṃ aññāṇabhāvena anukkamena antaradhāyanti evāti ācariyena (dī. ni. ṭī. 1.258) vuttaṃ.
某些议论用语，如婆罗门、梵天、意为“tibbidho vedo”（明显的吠陀)，且确实吠陀诸篇主干为仪典祈祷之辞谓“manto”，其意旨即为祈祷仪式法则。“kappoti”谓形成规定，意诸仪式资格与实施都依赖于“mantaggahaṇa”，即梵天仪式之依据。同时复有因相依诸类别，祂之涵盖复归根于吠陀。故称“tīsu vedesū”等言表明于三吠陀之间具有包容性。Manto即基于吠陀经文中祷告文的称呼，Vedo泛指一切吠陀经典，故说“vedesū”指一切吠陀文。徽号解释词“lakkhaṇānīti”为标识符、本义说明，诸祷文被编列为咒语文字。推敲方式如“pakkhipitvā”等涵盖关连字。婆罗门衣冠者乃传播吠陀言语之团体。“Vede”在此指大德人标志祷词称为何。诸圣众命名为大功德、博学者等。推测其内心之意许诺与发愿，作如是思而口说话，故“Tenāti tathā vācanato”。其时当佛显现之际，有关“tathāgato uppajjissatī”等说教应当了知。诸言据背诵及教义需求诵持，故成流传。用诸韵律之语句跟随为就时出世之祷文。非但归于标识祷文，婆罗门亦有多种吠陀知识相续演变及说法，师者言之。
Buddhabhāvapatthanā paṇidhi, pāramīsambharaṇaṃ samādānaṃ, kammassakatādipaññā ñāṇaṃ. ‘‘Paṇidhimahato samādānamahatotiādinā paccekaṃ mahantasaddo yojetabbo’’ti (dī. ni. ṭī. 1.258) ācariyena vuttaṃ. Evañca sati karuṇā ādi yesaṃ saddhāsīlādīnaṃ te karuṇādayo, te eva guṇā karuṇādiguṇā, paṇidhi ca samādānañca ñāṇañca karuṇādiguṇā ca, tehi mahanto paṇidhisamādānañāṇakaruṇādiguṇamahantoti nibbacanaṃ kātabbaṃ. Evañhi dvandatoparattā mahantasaddo paccekaṃ yojīyatīti. Apica paṇidhi ca samādānañca ñāṇañca karuṇā ca, tamādi yesaṃ te tathā, teyeva guṇā, tehi mahantoti nibbacanenapi attho sūpapanno hoti, paṇidhimahantatādi cassa buddhavaṃsa (bu. vaṃ. 9 ādayo) cariyāpiṭakādi (cariyā. 1 ādayo) vasena veditabbo. Mahāpadānasuttaṭṭhakathāyaṃ pana ‘‘mahāpurisassāti jātigottakulapadesādivasena mahantassa purisassā’’ti (dī. ni. aṭṭha. 2.33) vuttaṃ. Tattha ‘‘khattiyo, brāhmaṇo’’ti evamādi jāti. ‘‘Koṇḍañño, gotamo’’ti evamādi gottaṃ. ‘‘Poṇikā, cikkhallikā, sākiyā, koliyā’’ti evamādi kulapadeso, tadetaṃ sabbampi idha ādisaddena saṅgahitanti daṭṭhabbaṃ. Evañhi sati ‘‘dveyeva gatiyo bhavantī’’ti ubhinnaṃ sādhāraṇavacanaṃ samatthitaṃ hotīti.
关于佛之资质和修习，乃如下：修行成为佛的决心，积聚波罗蜜多，广博智慧等觉知。曾有人谓“伟大决心巨集大努力”系其总称。由教师所说：“犹当以大决心、大努力、大智慧之声呼之。”如此观之，信、戒等德所属的慈悲及其他美德皆属此范畴。决心和勤奋和观察三者乃是慈悲及诸美之一部分。故称“大决心、大努力、大智慧乃慈悲类中之最重要”，此乃最高称号。由此可知，“决心、勤奋、智慧、慈悲”诸美德合为最壮大之德。若以此类推，佛传及行藏等亦应理解。大本经注云：“所谓伟人，乃以其种姓和部落称谓为最重要者。”当时以“王族、婆罗门”等族称表彰。如同时以“Koṇḍañño、Gotamo”等氏族名表明。如“Poṇikā、Cikkhallikā、Sākiyā、Koliyā”等以族群地名标识，诸名称正是将一切归纳。由是可见，世俗语称谓归纳为两类，即所谓“两种归宿”是常见通用语。
Niṭṭhāti nipphattiyo siddhiyo. Nanvāyaṃ gati-saddo anekattho, kasmā niṭṭhāyameva vuttoti āha‘‘kāmañcāya’’ntiādi. Bhavabhedeti nirayādibhavavisese. So hi sucaritaduccaritakammena sattehi upapajjanavasena gantabbāti gati. Gacchati pavattati etthāti gati, nivāsaṭṭhānaṃ. Gamati yathāsabhāvaṃ jānātīti gati. Paññā, gamanaṃ byāpanaṃ gati, vissaṭabhāvo, so pana ito ca etto ca byāpetvā ṭhitatāva. Gamanaṃ nipphattanaṃ gati, niṭṭhā , ajjhāsayapaṭisaraṇatthāpi nidassananayena gahitā. Tathā hesa ‘‘imesaṃ kho ahaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā’’ti (ma. ni. 1.508) ettha ajjhāsaye vattati, ‘‘nibbānaṃ arahato gatī’’ti (pari. 339) ettha paṭisaraṇe, parāyaṇe apassayeti attho. Gacchati yathāruci pavattatīti gati, ajjhāsayo. Gacchati avacarati, avacaraṇavasena vā pavattati etthāti gati, paṭisaraṇaṃ. Sabbasaṅkhatavisaññuttassa hi arahato nibbānameva paṭisaraṇaṃ, idha pana niṭṭhāyaṃ vattatīti veditabbo tadaññesamavisayattā.
「Niṭṭhāti」意为『完成』、『成就』。这里指结束、完成的状态。「nipphattiyo」为『实现』、『成办』。 「siddhiyo」为『成功』、『证得』。这些词义虽丰富多样，但在本教法中，专指「完成」这一义故而称为完成。文中「kāmañcāya」等语引证了此观点。所谓「bhavabheda」即生死差别，此处指界别生死的不同境况。因众生以善恶业的果报而转生，受生为不同存在之境，即称为「gati」，即转行、去向。此转行有三义：（一）依自然去往，即按本性所趋；（二）遍布，扩散含盖；（三）完成，达成之意。 「gamana」含义宽泛，即行动、去往，亦表「完成」之义，以示内心目标得止息之理。由此印证佛经句：「我不知比库中具德善法者的来处与去向」，其中来去谓此义（见大念处经注1.508）。又云阿拉汉涅槃境界为去向（pariyatti 339）言明其归趣，指向最终彼岸。故「gati」可表志趣、去向、去处、依止。佛陀缘起涅槃，乃众法终极归所。故「niṭṭhā」亦表定住、止息、不再转变之境。总之，gati既指生趣之去向，亦指涅槃果位的归宿，因而具有多重义涵，不可狭隘。执意只作一义解即失其蕴含。
83: 对「二种完成的现象特征已明了」者，疑问为何修习者称依其等相为相似之处。回答以对比「无论树叶之类均有共同表象，然此其中无能具定佛身诸殊特征之物」来说明。不似佛陀超绝的特异殊胜之相。这是大法师佛音所揭示。所谓「jāti」与「lakkhaṇa」之异指生相与相质之分。即令现象各异，彼等的本真特质（lakkhaṇa）则不同，这由此辨明。
84:「Sabalādiṣu bhinnesu, yāya vattantubhinnadhī;」意为『于种种不同中，与彼行法不等者。』
85:「Saddā sā jātiresā ca, mālāsuttamivanvitā」意为『此即为声相之差异，犹如绳子与串珠之异。』
86: 因此，虽说相质上相近，且表现清楚，相似的转生之因相，却只能称为「如同王者的相似转生之因象」，而不能完全等同为佛转生之因象。这是强调佛陀殊胜独特相质。前文称谓和时代关连等用语，则为「居于住宅」之义，指人间生活之常态。四种奇特功德，即美妙外形、长寿、不老及婆罗门与贵族对其尊敬，成其超凡能事。以此具足四奇特者，即称奇特功德。经典举例：「王，阿难，名大须达，具四奇特力......」说明具足殊胜的缘由。
87: 「诸如大须达王，具备四奇特力，乃傲世之尊。何谓四奇特力？即此处说，王大须达形貌美好，悦目可观」等语，显示其非凡境界与力量。
Nanu dvinnaṃ nipphattīnaṃ nimittabhūtāni lakkhaṇāni visadisāneva, atha kasmā ‘‘yehi samannāgatassā’’tiādinā tesaṃ sadisabhāvo vuttoti codanālesaṃ dassetvā sodhento ‘‘tattha kiñcāpī’’tiādimāha. Samānepi nigrodhabimbatādilakkhaṇabhāve attheva koci nesaṃ visesoti dassetuṃ ‘‘na teheva buddho hotī’’ti vuttaṃ. ‘‘Yathā hi buddhānaṃ lakkhaṇāni suvisadāni, suparibyattāni, paripuṇṇāni ca honti, na evaṃ cakkavattīna’’nti ayaṃ pana viseso ācariyadhammapālattherena (dī. ni. ṭī. 1.258) pakāsito. Jāyanti bhinnesupi atthesu abhinnadhīsaddā etāyāti jāti, lakkhaṇabhāvamattaṃ. Vuttañhi –
或有疑难：两种成就（即转轮圣王与佛陀之成就）所依的相好，本来各不相同，为何以『凡具足这些相好者』等语说二者相同？——注释者略示此难后，予以解答，故说『其中虽然……』等语。为了说明即便有尼拘律树色、频婆果色等相好之共同点，二者之间仍有某种差别，故说『并非凭借这些相好即成为佛陀』。『正如诸佛的相好极为明显、极为清晰、极为圆满，转轮圣王则不然』——这一差别由老师法护长老（达摩巴拉长老）（《长部》疏钞第1.258段）予以阐明。『jāti』（种类）：即便含义有所不同，用同一词语加以指称，使之产生共同的相好之性，故称『jāti』，即仅就具有相好之状态而言。诚如所说——
‘‘Sabalādīsu bhinnesu, yāya vattantubhinnadhī;
『萨巴拉等诸相分散时，以何语言称之为「分散之识」？』
Saddā sā jātiresā ca, mālāsuttamivanvitā’’ti.
『此乃音声，此乃种类，如花鬘之线贯串诸相。』
Tasmā lakkhaṇatāmattena samānabhāvato visadisānipi tāniyeva cakkavattinipphattinimittabhūtāni lakkhaṇāni sadisāni viya katvā tāni buddhanipphattinimittabhūtāni lakkhaṇāni nāmāti idaṃ vacanaṃ vuccatīti attho. Adhiāpubbavasayoge bhummatthe upayogavacananti āha ‘‘agāre vasatī’’ti catūhi acchariyadhammehīti abhirūpatā, dīghāyukatā, appābādhatā, brāhmaṇagahapatikānaṃ piyamanāpatāti imehi catūhi acchariyasabhāvabhūtāhi iddhīhi. Yathāha –
因此，此语之义为：以具有相状之性质为同等，虽彼诸相互有差异，然仍视之如同一类，因彼等乃转轮王成就之因缘相；而称彼等为佛陀成就之因缘相，此乃该语所说之义。又，『住』字前置之「阿底」前缀用于处格义之业格语，故说「住于家中」——以四种希有之法：端严之相、长寿、少病、为婆罗门及居士所喜爱——即以此四种具有希有本质之神变而住。如经中所说：
‘‘Rājā ānanda, mahāsudassano catūhi iddhīhi samannāgato ahosi. Katamāhi catūhi iddhīhi? Idhānanda, rājā mahāsudassano abhirūpo ahosi dassanīyo pāsādiko’’tiādi (dī. ni. 2.252).
『阿难，大善见王具足四种神变。何等为四？阿难，大善见王端严、可观、令人欢喜……』等（《长部》第二册第二百五十二段）。
Cetiyajātake (jā. aṭṭha. 3.8.44) āgatanayaṃ gahetvāpi evaṃ vadanti ‘‘sarīrato candanagandho vāyati, ayaṃ ekā iddhi. Mukhato uppalagandho vāyati, ayaṃ dutiyā. Cattāro devaputtā catūsu disāsu sabbakālaṃ khaggahatthā ārakkhaṃ gaṇhanti, ayaṃ tatiyā. Ākāsena vicarati, ayaṃ catutthī’’ti. Anāgatavaṃsasaṃvaṇṇanāyaṃ pana ‘‘abhirūpabhāvo ekā iddhi, samavepākiniyā gahaṇiyā samannāgatabhāvo dutiyā, yāvatāyukampi sakalalokassa dassanātittikabhāvo tatiyā, ākāsacāribhāvo catutthī’’ti vuttaṃ. Tattha samavepākiniyā gahaṇiyā samannāgatabhāvoti samavipācaniyā kammajatejodhātuyā sampannatā. Yassa hi bhuttamattova āhāro jīrati, yassa vā pana puṭabhattaṃ viya tatheva tiṭṭhati, ubhopete na samavepākiniyā samannāgatā. Yassa pana puna bhattakāle bhattacchando uppajjateva, ayaṃ samavepākiniyā samannāgato nāma, tathārūpatāti attho. Saṅgahavatthūhīti dānaṃ, piyavacanaṃ, atthacariyā, samānattatāti imehi saṅgahopāyehi. Yathāha –
《舍提本生经》(经集 3 之8 之44)中虽收录本生，但有谓『身上散发檀香味，此为第一神通；口里散发莲香味，此为第二神通；四天子于四方常护守象，乃第三神通；能在空中行走，为第四神通』之说。又在《未来世传记》中言『娇美之相为第一神通；具足令众生怕惧之力为第二神通；能见世间万物生灭为第三神通；能在虚空往来为第四神通』。此中所云具足令众生怖惧之力者，即由业火热锐之根所成，不同于食饱沉重或如硬饭停滞于内者；唯有饭食时生勃勃食欲者，谓之一种怖惧力，义甚明。所集结之因缘，即善施、爱语、利益行、和合众生四因缘为聚合缘，如言：
‘‘Dānañca peyyavajjañca, atthacariyā ca yā idha;
『施予与善戒行，利益诸有情，
Samānattatā ca dhammesu, tattha tattha yathārahaṃ;
法中具和合，处处皆如法；
Ete kho saṅgahā loke, rathassāṇīva yāyato.
此等聚合缘，犹如车轮轮轴，
Ete ca saṅgahā nāssu, na mātā puttakāraṇā;
无父母子，
Labhetha mānaṃ pūjaṃ vā, pitā vā puttakāraṇā.
能得敬重，父与子皆是。』
Yasmā ca saṅgahā ete, samapekkhanti paṇḍitā;
因为这些集合，智者均保持平等心；
Tasmā mahattaṃ papponti, pāsaṃsā ca bhavanti te’’ti. (dī. ni. 3.273);
因此他们获得伟大，并且获得称赞。”（小部杂藏3.273）
Rañjanatoti pītisomanassavasena rañjanato, na rāgavasena, pītisomanassānaṃ jananatoti vuttaṃ hoti. Catūhi saṅgahavatthūhi rañjanaṭṭhena rājāti pana sabbesaṃ rājūnaṃ samaññā tathā akarontānampi vilīvabījanādīsu tālavaṇṭavohāro viya ruḷhivasena pavattito, tasmā ‘‘acchariyadhammehī’’ti asādhāraṇanibbacanaṃ vuttanti daṭṭhabbaṃ.
所谓的使欢喜，是以喜乐与欢悦之心而欢喜，不是以贪爱之心。故说喜乐与欢悦生起。以四种集合之因缘欢喜为据，虽然君主皆以王权为尊，但他们对林木与草籽等植物、如竹藤之流，依然维持保护，就像粗糙的泥土一样流转。因此称为“奇妙之法”，这是非凡的殊胜显现，应当观察。
Saddasāmatthiyato anekadhā cakkavattīsaddassa vacanatthaṃ dassento padhānabhūtaṃ vacanatthaṃ paṭhamaṃ dassetuṃ ‘‘cakkaratana’’ntiādimāha. Idameva hi padhānaṃ cakkaratanassa pavattanamantarena cakkavattibhāvānāpattito. Tathā hi aṭṭhakathāsu vuttaṃ ‘‘kittāvatā cakkavattī hotīti? Ekaṅguladvaṅgulamattampi cakkaratane ākāsaṃ abbhuggantvā pavatte’’ti (dī. ni. aṭṭha. 2.243; ma. ni. aṭṭha. 3.256). Yasmā pana rājā cakkavattī ekaṃsaṃ uttarāsaṅgaṃ karitvā vāmahatthena hatthisoṇḍasadisapanāḷiṃ suvaṇṇabhiṅkāraṃ ukkhipitvā dakkhiṇahatthena cakkaratanaṃ udakena abbhukkiritvā ‘‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratana’’nti (dī. ni. 2.244) vacanena cakkaratanaṃ vehāsaṃ abbhuggantvā pavattesi, tasmā tādisaṃ pavattāpanaṃ sandhāya ‘‘cakkaratanaṃ vattetī’’ti vuttaṃ. Yathāha ‘‘atha kho ānanda rājā mahāsudassano uṭṭhāyāsanā…pe… cakkaratanaṃ abbhukkiri ‘pavattatu bhavaṃ cakkaratana’nti’’ādi (dī. ni. 2.244). Na kevalañca cakkasaddo cakkarataneyeva vattati atha kho sampatticakkādīsupi, tasmā taṃtadatthavācakasaddasāmatthiyatopi vacanatthaṃ dasseti ‘‘sampatticakkehī’’tiādinā. Tattha sampatticakkehīti –
根据声音意义，阐明轮王的称号的多种含义，首先显现的含义称为“转轮珍宝”。这正是指“转轮”的启动，继而引发成就为轮王的存在。注疏中说：“为何称彼为轮王？乃因轮宝仅以一寸或二寸之大小，冲破天空而转动。”（小部杂藏注2.243；中部注3.256）又因轮王用右手以水浇转轮，左手持象牙形似王权之杖，右手携转轮宝饰，行转轮之仪式（小部杂藏2.244），使转轮旋转。因如此启动，故称“转轮”，如文中所说：“时阿难王起座……以水浇转轮，‘愿你的转轮旋转’……”等语（小部杂藏2.244）。不仅“轮”字用以指转轮宝，还有与成功相关的转轮。故以象征成功之轮的言语，通过声义表达含义，称作“成就之轮”。此处“成就之轮”意为——
‘‘Patirūpe vase dese, ariyamittakaro siyā;
“美丽之地，众圣友环绕其间；
Sammāpaṇidhisampanno, pubbe puññakato naro;
具足正致愿力，历经多生积累善业的贤人；
Dhaññaṃ dhanaṃ yaso kitti, sukhañcetaṃdhivattatī’’ti. (a. ni. 4.31) –
财富是谷物、金钱、声誉和名誉，快乐也包含在其中。
Vuttehi patirūpadesavāsādisampatticakkehi. Vattatīti pavattati sampajjati, uparūpari kusaladhammaṃ vā paṭipajjati. Tehīti sampatticakkehi. Paranti sattanikāyaṃ, yathā sayaṃsaddo suddhakattutthassa jotako, tathā paraṃsaddopi hetukattutthassāti veditabbaṃ. Vattetīti pavatteti sampādeti, uparūpari kusaladhammaṃ vā paṭipajjāpeti. Yathāha –
“说法”指依赖文句、出处、地方、住所等功德所构成的相续之轮。相续者，即接连不断地起作用或流转，依次践行善法。所谓“它们”即诸种功德之轮。生灵众多，如同自身言说所产生的纯净之光一样，亦当知外缘之声亦是其因。所谓“生起”，意味着开始、作成，使上层相续增长善法。比如说：
‘‘Rājā mahāsudassano evamāha ‘pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho panānanda puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesu’’ntiādi (dī. ni. 2.244).
“大王摩诃须达善曾如是教诲：‘不得杀生，不得偷盗，不得行诸欲邪，不得妄语，不得饮酒，应当如实饮食。’诸位阿难，于东方有诸护卫王，他们皆成为摩诃须达善王的追随者。”
Iriyāpathacakkānanti iriyāpathabhūtānaṃ cakkānaṃ. Iriyāpathopi hi ‘‘cakka’’nti vuccati ‘‘catucakkaṃ navadvāra’’ntiādīsu (saṃ. ni. 1.29, 109). Yathāha –
“行路之轮”是行路之有的轮。行路亦谓“轮”，如“四轮九门”等事所证明（文献中有记载）。例如：
‘‘Rathaṅge lakkhaṇe dhammo-racakkesviriyāpathe;
“车辕之处的相状，法之轮，马车之轮，精进之路；
Cakkaṃ sampattiyaṃ cakka-ratane maṇḍale bale;
“作为功德之轮，车轮宝中轮环，在城中。”
Kulālabhaṇḍe āṇāya-māyudhe dānarāsisū’’ti.
『于陶器、命令、武器、布施堆积等（具足轮宝之义）。』
Vattoti pavattanaṃ uppajjanaṃ, imināva iriyāpathacakkaṃ vatteti parahitāya uppādetīti nibbacanampi dasseti atthato samānattā. Tathā cāha –
「Vattoti pavattanaṃ uppajjanaṃ」意为『轮转』，即『转动之启起事物』。由此，如『行道轮』环绕运作，为利益大众而产生。此义亦表現为教法运转的不息状态。
‘‘Atha kho taṃ ānanda cakkaratanaṃ puratthimaṃ disaṃ pavatti, anvadeva rājā mahāsudassano saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho panānanda, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāyā’’tiādi (dī. ni. 2.244).
云：「时，阿难尊者，于正东方向转动宝轮，随即大臣大须达善率四象军随从。阿难置于该处宝轮，亦即正东，王大须达善居此并率四象军。」此为《律藏·尼拘陀经》第二卷二百四十四页所记载之事。
Ayaṃ aṭṭhakathāto aparo nayo – appaṭihataṃ āṇāsaṅkhātaṃ cakkaṃ vattetīti cakkavattī. Tathā hi vuttaṃ –
此注疏第二重意谓，非破坏之杵形锁链之轮，而被称为『轮王』（cakkavattī）。又云：
‘‘Pañcahi bhikkhave dhammehi samannāgato rājā cakkavattī dhammeneva cakkaṃ vatteti, taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā. Katamehi pañcahi? Idha bhikkhave rājā cakkavattī atthaññū ca hoti, dhammaññū ca mattaññū, ca kālaññū ca parisaññū ca. Imehi kho…pe… pāṇinā’’tiādi (a. ni. 5.131).
「比库，具五法之王为轮王，以法轮自转。此轮非破坏者，乃有由人世众生以信赖之手所扶持。五法者为何？其为：此轮王具如下智慧——知法、知效、中道、知时与知众。由此而成其依托之手。」此出《增支部·五法经》第五篇一百三十一处。
Khattiyamaṇḍalādisaññitaṃ cakkaṃ samūhaṃ attano vase vatteti anuvattetītipi cakkavattī. Vuttañhi ‘‘ye kho panānanda puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesu’’ntiādi (dī. ni. 2.244). Cakkalakkhaṇaṃ vattati etassātipi cakkavattī. Tenāha ‘‘imassa deva kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrānī’’tiādi (dī. ni. 2.35). Cakkaṃ mahantaṃ kāyabalaṃ vattati etassātipi cakkavattī. Vuttañhetaṃ ‘‘ayañhi deva kumāro sattussado…pe… ayañhi deva kumāro sīhapubbaddhakāyo’’tiādi (dī. ni. 2.35). Tena hissa lakkhaṇena mahabbalabhāvo viññāyati. Cakkaṃ dasavidhaṃ, dvādasavidhaṃ vā vattadhammaṃ vattati paṭipajjatīti cakkavattī. Tena vuttaṃ ‘‘na hi te tāta dibbaṃ cakkaratanaṃ pettikaṃ dāyajjaṃ , iṅgha tvaṃ tāta ariye cakkavattivatte vattāhī’’tiādi (dī. ni. 3.83). Cakkaṃ mahantaṃ dānaṃ vatteti pavattetītipi cakkavattī. Vuttañca –
以『阉伽种族等统称之轮』，管理属下众官属并加以统率，亦称轮王（cakkavattī）。又言：『阿难，若有人治理正东方，皆为大须达善王之臣属。』此指轮王特征。又云：『此天子足底生数千轮，彼轮圆满各种之形象，具足全备。』此出《律藏·尼拘陀经》第二卷三十五页。轮形彰显巨大神力此意可见于《律藏》同页，言天子形如狮子之肩形刚健，此为其显现大权之象。又言，轮转以十种或十二种法为运行之缘故，由此称轮王。又语：『彼宝轮非天赐亡灵之遗产，贤者，此乃圣者轮王之行转』，见《律藏·尼拘陀经》第三卷八十三页。此轮亦象征巨大布施之法及其转行。又云：
‘‘Paṭṭhapesi kho ānanda rājā mahāsudassano tāsaṃ pokkharaṇīnaṃ tīre evarūpaṃ dānaṃ annaṃ annatthikassa, pānaṃ pānatthikassa, vatthaṃ vatthatthikassa, yānaṃ yānatthikassa, sayanaṃ sayanatthikassa, itthiṃ itthitthikassa, hiraññaṃ hiraññatthikassa, suvaṇṇaṃ suvaṇṇatthikassā’’tiādi (dī. ni. 2.254).
「大王摩诃须达善在池塘岸边为他们布施诸如粮食给无食者、饮料给无饮者、衣物给无衣者、车马给无车者、床具给无卧者、妇女给无妇者、金银给无金银者、纯金给无纯金者。」
Rājāti sāmaññaṃ tadaññasādhāraṇato. Cakkavattīti visesaṃ anaññasādhāraṇato. Dhammasaddo ñāye, samo eva ca ñāyo nāmāti āha ‘‘ñāyena samenā’’ti. Vattati uppajjati, paṭipajjatīti vā attho. ‘‘Idaṃ nāma caratī’’ti avuttepi sāmaññajotanāya visese avaṭṭhānato, visesatthinā ca visesassa payujjitabbattā ‘‘sadatthaparatthe’’ti yojīyati. Padesaggahaṇe hi asati gahetabbassa nippadesatā viññāyati yathā ‘‘dikkhito na dadātī’’ti. Yasmā cakkavattirājā dhammeneva rajjamadhigacchati, na adhammena parūpaghātādinā. Tasmā vuttaṃ ‘‘dhammena rajjaṃ labhitvā’’tiādi, dhammenāti ca ñāyena, kusaladhammena vā. Rañño bhāvo rajjaṃ, issariyaṃ.
「大王」一词含普通意，即一般的王者；「转轮王」则含特殊意，即无与伦比的王者。法语中的『法』一词，意谓智慧与平等的义理，因此有『以智慧同等』的涵义。此意即显为：『此谓行著、发生、践行之法』。即使说『此法行中』，也从一般差别之目的和特殊差别相辅相成的意义上，可用『对于真实义理之帮助』相连。方言中若没有词缀的附加，则表现其完整意义，如『有戒则不施予』。又，因为转轮王凭法获得国政，不凭不法以迫害他人，所以说『依法得国』；此『法』亦有智慧法或善法之意。王的身份即是国家的统治者与王权拥有者。
Paresaṃ hitopāyabhūtaṃ dhammaṃ karoti, caratīti vā dhammiko. Attano hitopāyabhūtassa dhammassa kārako, carako vā rājāti dhammarājāti imaṃ savisesaṃ atthaṃ dasseti ‘‘parahitadhammakaraṇena vā’’tiādinā. Ayaṃ pana mahāpadānaṭṭhakathānayo – dasavidhe kusaladhamme, agatirahite vā rājadhamme niyuttoti dhammiko; teneva dhammena lokaṃ rañjetīti dhammarājā. Pariyāyavacanameva hi idaṃ padadvayanti. Ācariyena pana evaṃ vuttaṃ ‘‘cakkavattivattasaṅkhātaṃ dhammaṃ carati, cakkavattivattasaṅkhāto vā dhammo etassa, etasmiṃ vā atthīti dhammiko, dhammato anapetattā dhammo ca so rañjanaṭṭhena rājā cāti dhammarājā’’ti (dī. ni. ṭī. 1.258). ‘‘Rājā hoti cakkavattī’’ti vacanato ‘‘cāturanto’’ti idaṃ catudīpissarataṃ vibhāvetīti āha ‘‘cāturantāyā’’tiādi. Cattāro samuddā antā pariyosānā etissāti cāturantā, pathavī. Sā hi catūsu disāsu puratthimasamuddādicatusamuddapariyosānattā evaṃ vuccati. Tena vuttaṃ ‘‘catusamudda antāyā’’ti, sā pana avayavabhūtehi catubbidhehi dīpehi vibhūsitā ekalokadhātupariyāpannā pathavīyevāti dasseti ‘‘catubbidhadīpavibhūsitāya pathaviyā’’ti iminā. Yathāha –
他为众生行使有益之法，亦称之为行法者。王者之所以被称为法王，即表明其作善法、行善道之特别意义，由‘为他利之法行者’等语句表示。此乃述诸大本注疏之义：十种善法、无害之王政即属法行者；王以此法令令世人欢悦，故称法王。此语的释义正如此：师长曾言『以转轮王之应行法令而施行颁布之法律，或谓之转轮王之法律，或谓此即合此之意。因之如法行出之法，王者据以治理，即是法王。』「王为转轮王」之语，意指统率四方，故谓其为四大陆之主。四者谓四大洋之尽头即地界。此地界具四种大洲之组成，故称「具四洲并列者」，犹如一世界之表现。正如言曰：
‘‘Yāvatā candimasūriyā, pariharanti disā bhanti virocanā;
「月亮与太阳，周照诸方，明耀光辉；
Sabbeva dāsā mandhātu, ye ca pāṇā pathavissitā’’ti.
众仆众奴，凡属地广者皆受其照耀。」
Ettha ca ‘‘catudīpavibhūsitāyā’’ti avatvā catubbidhadīpavibhūsitāyāti vidhasaddaggahaṇaṃ paccekaṃ pañcasataparittadīpānampi mahādīpeyeva saṅgahaṇatthaṃ saddātirittena atthātirittassa viññāyamānattā, koṭṭhāsavācakena vā vidhasaddena samānabhāgānaṃ gahitattāti daṭṭhabbaṃ. Kopādipaccatthiketi ettha ādisaddena kāmamohamānamadādike saṅgaṇhāti. Vijetīti taṃkālāpekkhāya vattamānavacanaṃ, vijitavāti attho. Saddavidū hi atīte tāvīsaddamicchanti. ‘‘Sabbarājāno vijetī’’ti vadanto kāmaṃ cakkavattino kenaci yuddhaṃ nāma natthi, yuddhena pana sādhetabbassa vijayassa siddhiyā ‘‘vijitasaṅgāmo’’ tveva vuttoti dasseti.
论及「具四洲照耀者」，又称四洲照耀者，乃对词语之分别收束。并且五百余灯，以大灯光耀联摄之，超越文字表及意涵。亦用语之结构区别词义俱灭。以始词涵盖欲、瞋、痴等烦恼。其离苦之语是今说中解，称胜已久之词语。谓全王皆胜者。意谓转轮王无有欲望之战争。然实战胜成事之道，称为「已胜之战斗」。
Thāvarassa dhuvassa bhāvo thāvariyaṃ, yathā janapade thāvariyaṃ patto, taṃ dassetuṃ ‘‘na sakkā kenacī’’tiādi vuttaṃ, iminā kenaci akampiyaṭṭhena janapade thāvariyappattoti tappurisasamāsaṃ dasseti, itarena ca daḷhabhattibhāvato janapado thāvariyappatto etasminti aññapadatthasamāsaṃ. Tamhīti asmiṃ rājini. Yathā janapado tasmiṃ thāvariyaṃ patto, tadāvikaronto ‘‘anuyutto’’tiādimāha. Tattha anuyuttoti niccapayutto. Sakammaniratoti cakkavattino rajjakamme sadā pavatto . Acalo asampavedhīti pariyāyavacanametaṃ, corānaṃ vā vilopanamattena acalo, dāmarikattena asampavedhī. Corehi vā acalo, paṭirājūhi asampavedhī. Anatimudubhāvena vā acalo, anaticaṇḍabhāvena asampavedhī. Tathā hi aticaṇḍassa rañño balikhaṇḍādīhi lokaṃ pīḷayato manussā majjhimajanapadaṃ chaḍḍetvā pabbatasamuddatīrādīni nissāya paccante vāsaṃ kappenti, atimudukassa ca rañño corasāhasikajanavilopapīḷitā manussā paccantaṃ pahāya janapadamajjhe vāsaṃ kappenti, iti evarūpe rājini janapado thāvarabhāvaṃ na pāpuṇāti. Etasmiṃ pana tadubhayavirahite suvaṇṇatulā viya samabhāvappatte rājini rajjaṃ kārayamāne janapado pāsāṇapiṭṭhiyaṃ ṭhapetvā ayopaṭṭena parikkhitto viya acalo asampavedhī thāvariyappattoti.
「不动静坚的存在称为不动，从乡邑中获得不动的名号。关于此，云‘无人能得’等语，意指没有谁能够得到它。由此以某种不动于世间的坚固状态，在乡邑中获得不动，如此显示为不动者的结合；另一方面，因其牢固坚定的性质，乡邑得到不动的称号，这属于别种不同词义结合。‘此为乡邑’，是谓此处之领地。譬如乡邑获得不动之名时，则转述为‘随从’等词。其中‘随从’指的是恒久随从。‘常受责任’者，是指国王在治理国事时始终负责。‘不动’与‘不被侵犯’为此词义的同义变换：盗贼或掠夺者不能动摇它；以凶恶之力无法侵犯它。盗贼侵害时是不动的，反抗者则是不被侵犯的。若以未曾动摇、无恶行之义，则为不动；以未曾横行无忌之义，则为不被侵犯。确实，国王与其武士残害众生，令人民离开中部乡邑，迁徙至依山濒海或背风之地；而盗贼猛烈掠夺，迫使人民弃故乡而居于中心乡邑之外。因如此，这类乡邑的国土不获得真正的不动状态。唯独在此地无强暴侵扰，如同均等称量黄金之重，执政于国家统治者建立坚固的城墙，经过如同被护卫包围一般，安定而不动且不可侵犯，乡邑才为真正得名不动之地。」
Seyyathidanti ekova nipāto, ‘‘so katamo, taṃ katamaṃ, sā katamā’’tiādinā yathārahaṃ liṅgavibhattivacanavasena payojiyamānova hoti, idha tāni katamānīti payuttoti āha ‘‘tassa cetānī’’tiādi. Cacati cakkavattino yathāruci ākāsādigamanāya paribbhamatīti cakkaṃ. Cakkaratanañhi antosamuṭṭhitavāyodhātuvasena rañño cakkavattissa vacanasamanantarameva pavattati, na candasūriyavimānādi viya bahisamuṭṭhitavāyodhātuvasenāti vimānaṭṭhakathāyaṃ (vi. va. aṭṭha. 1.paṭhamapīṭhavimānavaṇṇanā) vuttaṃ. Ratijananaṭṭhenāti pītisomanassuppādanaṭṭhena. Tañhi passantassa, suṇantassa ca anappakaṃ pītisomanassaṃ uppajjati acchariyadhammattā. Vacanatthato pana rameti ratiṃ karotīti ratanaṃ, ramanaṃ vā rataṃ, taṃ netīti ratanaṃ, rataṃ vā janetīti ratanaṃ ja-kāralopavasenātipi neruttikā. Sabbatthāti hatthiratanādīsu.
「譬如本章仅有单一语句，以‘何者是？何为？何者女？’等类疑问词，虽通常用作描述指示之语，但这里就此诸疑问词结合成一句说‘其意为意念’。比方‘转轮圣王’依喜好周游空中等地，因此称‘轮’。此‘轮’意指被金属制成充满空气之气息中之转轮，亦即空中浮转之轮。此义根据论藏中天宫章‘非太阳月或宫殿等外出之气息’，指的是空中轮转的气息。所谓‘欢乐造成人出现时’，是指擅自产生欢喜与快乐的状态。观看或倾听时，会生起一种纯净且不杂乱之喜悦，令人惊异。就语言意义而言，‘欢喜’是指珠宝，‘喜爱’或‘取悦’也可指珠宝，去掉‘喜爱’的语素即指珠宝名称。本节中“所有处皆有此义”，如象牙和珠宝等皆属此类所包含的范畴。」
Cittīkatabhāvādināpi cakkassa ratanaṭṭho veditabbo, so pana ratijananaṭṭheneva ekasaṅgahatāya visuṃ na gahito. Kasmā ekasaṅgahoti ce? Cittīkatādibhāvassapi ratinimittattā. Atha vā ganthabyāsaṃ pariharitukāmena cittīkatādibhāvo na gahitoti veditabbaṃ. Aññāsu pana aṭṭhakathāsu (dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 6.3.yānīdhātigāthāvaṇṇanā; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 156) evaṃ vuttaṃ –
轮宝之珍宝义，亦应由令人欢喜等义而知。然因令人生喜之义已与其他诸义合并，故不另立一类。若问为何合并，乃因令人欢喜等性质，亦以令生喜为因故也。或可理解为：欲避免文章繁冗，故令人欢喜等义未予另立。然而，其余各注疏（《长部注》第二册第三十三段；《相应部注》第三册第五篇第二百二十三段；《小诵注》第六篇第三章「彼等此处」偈注；《经集注》第一册第二百二十六段；《大义释注》第一百五十六段）中如此说道——
‘‘Ratijananaṭṭhena ratanaṃ. Apica –
「‘由感生起的欢乐而成珠宝’。此外——」
Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;
「由思维作用产生的主材料，坚固且极难见到其相貌；」
Anomasattaparibhogaṃ, ratanaṃ tena vuccati.
「无杂染的纯净光彩，是称珠宝的由来。」
‘‘Cakkaratanassa ca nibbattakālato paṭṭhāya aññaṃ devaṭṭhānaṃ nāma na hoti, sabbepi gandhapupphādīhi tasseva pūjañca abhivādanādīni ca karontīti cittīkataṭṭhena ratanaṃ. Cakkaratanassa ca ettakaṃ nāma dhanaṃ agghatīti aggho natthi, iti mahagghaṭṭhenapi ratanaṃ. Cakkaratanañca aññehi loke vijjamānaratanehi asadisanti atulaṭṭhena ratanaṃ. Yasmā pana yasmiṃ kappe buddhā uppajjanti, tasmiṃyeva cakkavattino uppajjanti, buddhā ca kadāci karahaci uppajjanti, tasmā dullabhadassanaṭṭhenapi ratanaṃ. Tadetaṃ jātirūpakulaissariyādīhi anomassa uḷārasattasseva uppajjati, na aññassāti anomasattaparibhogaṭṭhenapi ratanaṃ. Yathā ca cakkaratanaṃ, evaṃ sesānipī’’ti.
“轮宝初现之时，其它诸天所居之地并不存在，全凭香花等之供养与礼敬诸事，以心所安住而视为宝物。关于轮宝，此谓财宝之极无比，盖无可比拟之宝。此即大壶藏之宝。世间他宝虽多，却不能及此轮宝之无双崇高。因于何故？因于某世中诸佛出世时，必有世王出现，而诸佛逢世王之时时有出现，故此宝殊难得眼见。此现世之族群，如皇族、王贵及其余君臣等，堪比崇高之三十六师，不能出于别人享用，因此轮宝为不能由他珍视之宝。正如轮宝，余诸宝物亦同此理。”
Tatrāyaṃ taṭṭīkāya, aññattha ca vuttanayena atthavibhāvanā – idañhi ‘‘cittīkata’’ntiādivacanaṃ nibbacanatthavasena vuttaṃ na hoti, atha kinti ce? Loke ‘‘ratana’’nti sammatassa vatthuno garukātabbabhāvena vuttaṃ. Sarūpato panetaṃ lokiyamahājanena sammataṃ hiraññasuvaṇṇādikaṃ, cakkavattirañño uppannaṃ cakkaratanādikaṃ, kataññukatavedipuggalādikaṃ, sabbukkaṭṭhaparicchedavasena buddhādisaraṇattayañca daṭṭhabbaṃ. ‘‘Aho manohara’’nti citte kattabbatāya cittīkataṃ, svāyaṃ cittīkāro tassa pūjanīyatāyāti katvā pūjanīyanti atthaṃ vadanti. Keci pana ‘‘vicitrakataṭṭhena cittīkata’’nti bhaṇanti, taṃ na gahetabbaṃ idha cittasaddassa hadayavācakattā ‘‘cittīkatvā suṇātha me’’ti (bu. vaṃ. 1.80) āhaccabhāsitapāḷiyaṃ viya. Tathā cāhu ‘‘yathārahamivaṇṇāgamo bhūkaresū’’ti. ‘‘Passa cittīkataṃ rūpaṃ, maṇinā kuṇḍalena cā’’tiādīsu (ma. ni. 2.302) pana pubbe avicitraṃ idāni vicitraṃ katanti cittīkatanti attho gahetabbo tattha cittasaddassa vicitravācakattā. Mahantaṃ vipulaṃ aparimitaṃ agghatīti mahagghaṃ. Natthi etassa tulā upamā, tulaṃ vā sadisanti atulaṃ. Kadācideva uppajjanato dukkhena laddhabbadassanattā dullabhadassanaṃ. Anomehi uḷāraguṇeheva sattehi paribhuñjitabbato anomasattaparibhogaṃ.
此处《注疏》别处亦有说法及义理阐明——所谓“以心所安”一词，非为涅槃说法，若问义为何？世间普遍认同“宝物”是指具有重量和价值者。此事之所以如是，乃因世俗大众认同黄金、白银等，如轮宝源自王者，君王及诸贵族所创，具感恩知足之德，且由诸佛三宝归属所涵盖。因心念成就，故“以心所安”言者，是说自己心作注解，论述其当为供养之物，故意指供养理义。有些人说“以奇妙安住心”者不可取，因此非心语本义，犹如《佛音》云“以心安住听我”等。亦有言“如饥民得食之所集”比喻。又如《玛尼》经中“以玉石耳饰为心安处”诸文，皆言心所安，意指心语之奇妙形容。盛大宽广极宝谓“极壶藏”。“无可比拟”谓无可等比，称之为“无比”。偶尔因生苦难而难逢正见，谓难得之。以异常广大高贵众生所享用，故称“非常众生所享用之宝”。
“盛大”即“极壶藏”；“无比”即“无等比”；“难得”即“难见”；“非常众生所享用”即“非常众生私用”。
Idāni nesaṃ cittīkatādiatthānaṃ savisesaṃ cakkaratane labbhamānataṃ dassetvā itaresupi te atidisituṃ ‘‘yathā ca cakkaratana’’ntiādi āraddhaṃ. Tattha aññaṃ devaṭṭhānaṃ nāma na hoti rañño anaññasādhāraṇissariyādisampattipaṭilābhahetuto, aññesaṃ sattānaṃ yathicchitatthapaṭilābhahetuto ca. Aggho natthi ativiya uḷārasamujjalaratanattā, acchariyabbhutadhammatāya ca. Yadaggena ca mahagghaṃ, tadaggena atulaṃ. Sattānaṃ pāpajigucchanena vigatakāḷako puññapasutatāya maṇḍabhūto yādiso kālo buddhuppādāraho, tādise eva cakkavattīnampi sambhavoti āha ‘‘yasmā panā’’tiādi. Kadāci karahacīti pariyāyavacanaṃ, ‘‘kadācī’’ti vā yathāvuttakālaṃ sandhāya vuttaṃ, ‘‘karahacī’’ti jambusiridīpasaṅkhātaṃ desaṃ. Tenāha –
如今此“以心所安”等义理详解，对轮宝义理已尽显，故以此为起点，论及他诸天所称之宝物。盖他等诸天居宝，非王者无双之族群与其广众相关功德所感生，非出自广众利益而生。因其无等比宝之大壶藏，且具超常妙觉之理，故为“极壶藏”，亦即“无比”。众生染污业尽除，具纯净善根而具福德之时，佛陀亦随其时现世，故言“因佛出世之时伴轮宝等生”，此乃从时令意义解。又文“或于某时”，谓或某一时段，或某部地域释迦族，释迦族亦有此义。故说—
‘‘Kālaṃ dīpañca desañca, kulaṃ mātarameva ca;
“时令、光明及地域、族姓母亲；
Ime pañca viloketvā, uppajjati mahāyaso’’ti. (dha. pa. aṭṭha. 1.1.10);
观此五者，名声伟大即生。”（《法句经．一．一》）
Upamāvasena cetaṃ vuttaṃ. Upamopameyyānañca na accantameva sadisatā, tasmā yathā buddhā kadāci karahaci uppajjanti, na tathā cakkavattino, cakkavattino pana anekadāpi buddhuppādakappe uppajjantīti attho gahetabbo. Evaṃ santepi cakkavattivattapūraṇassa dukkarabhāvato dullabhuppādoyevāti iminā dullabhuppādatāsāmaññena tesaṃ dullabhadassanatā vuttāti veditabbaṃ. Kāmaṃ cakkaratanānubhāvena samijjhamāno guṇo cakkavattiparivārajanasādhāraṇo, tathāpi cakkavattī eva naṃ sāmibhāvena visavitāya paribhuñjatīti vattabbataṃ arahati tadatthameva uppajjanatoti dassento ‘‘tadeta’’ntiādimāha. Yathāvuttānaṃ pañcannaṃ, channampi vā atthānaṃ sesaratanesupi labbhanato ‘‘evaṃ sesānipī’’ti vuttaṃ.
此乃比喻语，非绝对并无差别。故当知，佛陀虽于某时某地而出生，然世王未必时时现；而世王于诸佛出现时多次出生，故意指世王出生偶有多次。世王难生，因其充满善根之轮宝之难得。欲求轮宝享用善德者必先除恶根业，成就纯净善根及良好福德，堪以与世王同生同享妙宝，因而佛陀言“因此”。偶因轮宝感应，有善根随缘生起，虽世王贵族未必一一亲临享用，实为阿拉汉也应获此宝。述意“五件事既得，宝物残余亦可得”，故云“如轮宝所言，余宝亦如此”。
Imehi pana ratanehi rājā cakkavattī kimatthaṃ paccanubhoti, nanu vināpi tesu kenaci raññā cakkavattinā bhavitabbanti codanāya tassa tehi hathārahamatthapaccanubhavanadassanena kenacipi avinābhāvitaṃ vibhāvetuṃ ‘‘imesu panā’’tiādi āraddhaṃ. Ajitaṃ puratthimādidisāya khattiyamaṇḍalaṃ jināti mahesakkhatāsaṃvattaniyakammanissandabhāvato. Yathāsukhaṃ anuvicarati hatthiratanaṃ, assaratanañca abhiruhitvā tesaṃ ānubhāvena antopātarāsaṃyeva samuddapariyantaṃ pathaviṃ anupariyāyitvā rājadhāniyā eva paccāgamanato. Pariṇāyakaratanena vijitamanurakkhati tattha tattha kattabbakiccasaṃvidahanato. Avasesehi maṇiratanaitthiratanagahapatiratanehi upabhuñjanena pavattaṃ upabhogasukhaṃ anubhavati yathārahaṃ tehi tathānubhavanasiddhito. So hi maṇiratanena yojanappamāṇe padese andhakāraṃ vidhametvā ālokadassanādinā sukhamanubhavati, itthiratanena atikkantamānusakarūpadassanādivasena, gahapatiratanena icchiticchitamaṇikanakarajatādidhanapaṭilābhavasena sukhamanubhavati.
由这些宝物，国王与世尊、轮王究竟通过何因缘得见其利益呢？若无这宝物，难道诸国王、轮王应当通过什么方法，才能具有激励之因呢？此乃由诸宝物如手中象牙等宝，由其对意义的体验和显现而激发，令某些未被他无视者能分别其中的不可缺少性，由此开始称说『正是因这诸宝』。阿耆帝者，掌握东北三界的王族集团，因至尊轮王掌权的关系而获胜。正如喜好自由游走象牙宝物、驼背宝物，凭借其力量游历，犹如海龙在海面周绕四方，象徵轮王从王都返回之路。由变迁宝伴随，轮王获得胜利，维护统治，因处处有需处置之事。最终，凭宝石宝物、雄狮宝物、家主宝物等所享用，轮王感受到适当享受的快乐，确证其享受真实无误。且以宝石宝物，经由宝石量度之地，消除黑暗，令视光显著，通达快乐。以雄狮宝物，超越人类之相状等曰示，获得快乐。凭家主宝物，如随心所欲得宝珠、金银等财产，获致快乐。
Idāni sattiyā, sattiphalena ca yathāvuttamatthaṃ vibhāvetuṃ ‘‘paṭhamenā’’tiādi vuttaṃ. Tividhā hi sattiyo ‘‘sakkonti samatthenti rājāno etāyā’’ti katvā. Yathāhu –
现今欲按真理和宝物成果，依照先前说法，说明『其初者』。宝物共有三类，谓之『护持国王，使其能胜利者』。如是说——
‘‘Pabhāvussāhamantānaṃ, vasā tisso hi sattiyo;
『智慧者为谋臣，其位有三；
Pabhāvo daṇḍajo tejo, patāpo tu ca kosajo.
智慧者具统御之威力，如鞭杖威严；勤钝者似炽烈之火，疾病亦是其威。
Manto ca mantanaṃ so tu, catukkaṇṇo dvigocaro;
谋士为其谋划，其耳为四；善用二耳听闻；
Tigocaro tu chakkaṇṇo, rahassaṃ guyhamuccate’’ti.
善用三耳具六眼，能秘而不泄。』
Tattha vīriyabalaṃ ussāhasatti. Paṭhamena cassa cakkaratanena tadanuyogo paripuṇṇo hoti. Kasmāti ce? Tena ussāhasattiyā pavattetabbassa appaṭihatāṇācakkabhāvassa siddhito. Paññābalaṃ mantasatti. Pacchimena cassa pariṇāyakaratanena tadanuyogo. Kasmāti ce ? Tassa sabbarājakiccesu kusalabhāvena mantasattiyā viya avirajjhanapayogattā. Damanena, dhanena ca pabhuttaṃ pabhūsatti. Hatthiassagahapatiratanehi cassa tadanuyogo paripuṇṇo hoti. Kasmāti ce? Hatthiassaratanānaṃ mahānubhāvatāya, gahapatiratanato paṭiladdhakosasampattiyā ca pabhāvasattiyā viya pabhāvasamiddhisiddhito. Itthimaṇiratanehi tividhasattiyogaphalaṃ paripuṇṇaṃ hotīti sambandho, yathāvuttāhi tividhāhi sattīhi payujjanato yaṃ phalaṃ laddhabbaṃ. Taṃ sabbaṃ tehi paripuṇṇaṃ hotīti attho. Kasmāti ce? Teheva upabhogasukhassa sijjhanato.
此处所说的“力量”是指“精进与力量心”。首先，其以“轮王宝三宝”为依凭，因循不断而圆满其用。为何如此？由于凭借这股精进力量，得以成就对不可抗拒的法轮转动的稳固信念。所说的“智慧力量”是指“思虑心”。其用依托于后者圆满的“知慧宝”，为何如此？他在统治天下万事中，凭借思虑心的善巧行驶，得以持守不渝。以约束力与财富为辅助而彰显威严。其用因缘依托于“大象宝与家主宝”的配合而圆满。何以为因？诸象宝之大威力，以及家主宝所获丰盛财宝的辉映，成就了这威严光辉。以妇女宝的三种心联合之果而圆满，这即是所指，与前述三种心结合所得果报完整相符。此等皆因三种心圆满而成，含义在于此。为何？正是由于依止其享受之乐所引发的欣悦。
Duvidhasukhavasenapi yathāvuttamatthaṃ vibhāvetuṃ ‘‘so itthimaṇiratanehī’’tiādi kathitaṃ. Bhogasukhanti samīpe katvā paribhogavasena pavattasukhaṃ. Sesehīti tadavasesehi cakkādipañcaratanehi. Apaccatthikatāvasena pavattasukhaṃ issariyasukhaṃ. Idāni tesaṃ sampannahetuvasenapi kenaci avinābhāvitameva vibhāvetuṃ ‘‘visesato’’tiādimāha. Adosakusalamūlajanitakammānubhāvenāti adosasaṅkhātena kusalamūlena sahajātādipaccayavasena uppāditakammassa ānubhāvena sampajjanti sommatararatanajātikattā. Kammaphalañhi yebhuyyena kammasarikkhakaṃ. Majjhimāni maṇiitthigahapatiratanāni alobhakusalamūlajanitakammānubhāvena sampajjanti uḷāradhanassa, uḷāradhanapaṭilābhakāraṇassa ca pariccāgasampadāhetukattā. Pacchimaṃ pariṇāyakaratanaṃ amohakusalamūlajanitakammānubhāvena sampajjati mahāpaññeneva cakkavattirājakiccassa parinetabbattā, mahāpaññabhāvassa ca amohakusalamūlajanitakammanissandabhāvato. Bojjhaṅgasaṃyutteti mahāvagge dutiye bojjhaṅgasaṃyutte (saṃ. ni. 5.223). Ratanasuttassāti tattha pañcamavagge saṅgītassa dutiyassa ratanasuttassa (saṃ. ni. 5.223). Upadeso nāma savisesaṃ sattannaṃ ratanānaṃ vicāraṇavasena pavatto nayo.
即便因受两种乐的方式，亦能清楚地分辨其本质，如前所说“此即妇女宝之”等语。享受乐指就近当下所感的消受之乐；剩余乐则是指剩余部分由轮王宝五种宝中派生出来的。作为世间暂时缘起之乐，即主宰者的快乐。今为进一步阐明它们具备的因缘超越表相的“特异性”，故而称之为详细解释。所谓“由导因于无愤恨善根所生因果”的含义是，愤恨被摒弃后，因直根善根和本性等条件而生起的业报感受，实现了理想的宝贝本质。业果是圆满业善果报的领受者。中间的“珍宝及家主宝”则因非贪婪的善根所生起的业果呈现，兼以放弃过度财富及其累增的理由，故成就其圆满功用。后来的转化宝，是由无愚痴善根所生的业果实现，因轮王具有巨大智慧，而智慧又依托于无愚痴善根。此即觉支相应法 详见大部第二觉支句 第五章藏经编号223。所说的宝宝经，就是于第五章第二分节宝宝经中指出的（藏经编号223）。“教诲”一词，是指出七种宝的特别论述方式。
Saraṇato paṭipakkhavidhamanato sūrā sattivanto, nibbhayāvahāti attho. Tenāha ‘‘abhīrukajātikā’’ti. Asure vijinitvā ṭhitattā sakko devānamindo dhīro nāma, tassa senaṅgabhāvato devaputto ‘‘aṅga’’nti vuccati, dhīrassa aṅgaṃ, tassa rūpamiva rūpaṃ yesaṃ te dhīraṅgarūpā, tena vuttaṃ ‘‘devaputtasadisakāyā’’ti. Eketi sārasamāsanāmakā ācariyā, tadakkhamanto āha ‘‘ayaṃ panetthā’’tiādi. Sabhāvoti sabhāvabhūto attho. Uttamasūrāti uttamayodhā. Sūrasaddo hi idha yodhattho. Evañhi purimanayato imassa visesatā hoti, ‘‘uttamattho sūrasaddo’’tipi vadanti, ‘‘uttamā sūrā vuccantī’’tipi hi pāṭho dissati. Vīrānanti vīriyavantānaṃ. Aṅganti kāraṇaṃ ‘‘aṅgīyati ñāyati phalametenā’’ti katvā. Yena vīriyena ‘‘dhīrā’’ti vuccanti, tadeva dhīraṅgaṃ nāmāti āha ‘‘vīriyanti vuttaṃ hotī’’ti. Rūpanti sarīraṃ. Tena vuttaṃ ‘‘vīriyamayasarīrā viyā’’ti. Vīriyameva vīriyamayaṃ yathā ‘‘dānamaya’’nti, (dī. ni. 3.305; itivu. 60; netti. 34) tasmā vīriyasaṅkhātasarīrā viyāti attho. Vīriyaṃ pana na ekantarūpanti viya-saddaggahaṇaṃ kataṃ. Apica dhīraṅgena nibbattaṃ dhīraṅganti atthaṃ dassetuṃ ‘‘vīriyamayasarīrā viyā’’ti vuttaṃ, evampi vīriyato rūpaṃ na ekantaṃ nibbattanti viya-saddena dasseti. Atha vā rūpaṃ sarīrabhūtaṃ dhīraṅgaṃ vīriyametesanti yojetabbaṃ, tathāpi vīriyaṃ nāma kiñci saviggahaṃ na hotīti dīpeti ‘‘vīriyamayasarīrā viyā’’ti iminā, idhāpi mayasaddo sakattheyeva daṭṭhabbo, tasmā saviggahavīriyasadisāti attho. Idaṃ vuttaṃ hoti – saviggahaṃ ce vīriyaṃ nāma siyā, te cassa puttā taṃsadisāyeva bhaveyyunti ayameva cattho ācariyena (dī. ni. ṭī. 1.258) anumato. Mahāpadānaṭṭhakathāyaṃ pana evaṃ vuttaṃ ‘‘dhīraṅgaṃ rūpametesanti dhīraṅgarūpā, vīriyajātikā vīriyasabhāvā vīriyamayā akilāsuno ahesuṃ, divasampi yujjhantā na kilamantīti vuttaṃ hotī’’ti, (dī. ni. aṭṭha. 2.34) tadetaṃ rūpasaddassa sabhāvatthataṃ sandhāya vuttanti daṭṭhabbaṃ. Idha ceva aññattha katthaci ‘‘dhitaṅgarūpā’’ti pāṭho dissati. Vīriyatthopi hi dhitisaddo hoti ‘‘saccaṃ dhammo dhiti cāgo, diṭṭhaṃ so ativattatī’’tiādīsu (jā. 1.1.57) dhitisaddo viya. Katthaci pana ‘‘vīraṅga’’nti pāṭhova diṭṭho. Yathā ruccati, tathā gahetabbaṃ.
在谈到皈依对象的对立与类比时，勇士是勇猛人士，无所畏惧的意思。故称其为“无畏者之出身”。说到天帝军队统帅贤达者“萨咖天帝”，其部众称为“臣属”，意谓忠诚的成员。所谓“天子随从的形象”，是因其如形体般守护之德，称为“天子部众形身”。此是“总摄名称学者”的解释，教父对此深知，故云“此即所指”。“实质”即表现为本性。不朽勇士意指最杰出的战士。勇士之声本义为战争场上之吶喊声。从此层面往前，当特指本义，即“最卓越含义的战吼”。英勇者即勇力满满者。所谓“成员”，意在促成功效及结果的原因。以其勇力故称为“智达者”，故而其成员被称为“智达人”。肉体称为“形身”。由此说“体浸于勇力的形身”。勇力本为勇气的体现，如“施舍之意涵”。故谓体内涵勇力。勇力并非如同形态般单一，而是兼具声韵密度。又用智达人所生成的“智达人”一词来表明，表达“体浸于勇力的形身”的意思。同样，形身不是单一形成，而通过勇气及声韵展现的。虽然形体是智达人组成，但勇力无可含纳，可理解为“体浸勇力”。此语出自《大本生注》，意指“智达人形身由智达人组成，勇力出自勇力本性，没有杂染，即使一天作战亦不疲倦”，此为形体词之本质。另有“坚定形身”之异文。勇力意近“坚定力”，“真理乃坚定之法，所见之法超越”等语，视为坚定力。另有“勇力人”之读。依喜好可择取其中。
Nanu ca rañño cakkavattissa paṭisenā nāma natthi, ya’massa puttā pamaddeyyuṃ, atha kasmā ‘‘parasenappamaddanā’’ti vuttanti codanaṃ sodhento ‘‘sace’’tiādimāha, parasenā hotu vā, mā vā, ‘‘sace pana bhaveyyā’’ti parikappanāmattena tesaṃ evamānubhāvataṃ dassetuṃ tathā vuttanti adhippāyo, ‘‘parasenappamaddanā’’ti vuttepi parasenaṃ pamaddituṃ samatthāti attho gahetabbo pakaraṇatopi atthantarassa viññāyamānattā, yathā ‘‘sikkhamānena bhikkhave bhikkhunā aññātabbaṃ paripucchitabbaṃ paripañhitabba’’nti (pāci. 434) etassa padabhājanīye (pāci. 436) ‘‘sikkhitukāmenā’’ti atthaggahaṇanti imamatthaṃ dassetuṃ ‘‘taṃ parimaddituṃ samatthā’’ti vuttaṃ. Na hi te parasenaṃ pamaddantā tiṭṭhanti, atha kho pamaddanasamatthā eva honti . Evamaññatrapi yathārahaṃ. Parasenaṃ pamaddanāya samatthentīti parasenappamaddanāti atthaṃ dassetītipi vadanti.
莫非这位轮王的护卫军名讳“帕蒂色那”尚不存在？若王子们犯懈怠失误，何以称之为“代他人犯懈”呢？为澄清此疑，开头用“若是”故以示条件，示范“可能”与“不可能”，残存辩证意蕴。谓“若真是替他人犯的懈怠”，则含义是能替他人犯懈怠的能力，故以此举例证，因“沙员娜比库尼”被教诲不可妄问他人，正是此理。此因结合词义（律部436），表示“有修习心者可以问人、请教人、询问人”，以示其有能力“替他人懈怠其义”。诸人实不懈怠于替他人犯懈者，然而能懈怠于“懈怠”的行为本身。如此才符合理解之道。由此可知“能为他人犯懈”意思成立。
Pubbe katūpacitassa etarahi vipaccamānakassa puññadhammassa cirataraṃ vipaccituṃ paccayabhūtaṃ cakkavattivattasamudāgataṃ payogasampattisaṅkhātaṃ dhammaṃ dassetuṃ ‘‘dhammenā’’ti padassa ‘‘pāṇona hantabbotiādinā pañcasīladhammenā’’ti atthamāha. Ayañhi attho ‘‘ye kho panānanda puratthimāya disāya paṭirājāno, te rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu ‘ehi kho mahārāja, svāgataṃ te mahārāja, sakaṃ te mahārāja, anusāsa mahārājā’ti. Rājā mahāsudassano evamāha ‘pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho panānanda puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesu’’ntiādinā (dī. ni. 2.244) āgataṃ rañño ovādadhammaṃ sandhāya vutto. Evañhi ‘‘adaṇḍena asatthenā’’ti idampi visesanavacanaṃ susamatthitaṃ hoti. Aññāsupi suttanipātaṭṭhakathādīsu (su. ni. aṭṭha. 226; khu. pā. aṭṭha. 6.3; dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.223) ayamevattho vutto.
以前不当行为导致如今恶果反应的果报现象，是明示国家轮王治理的因果法则。对此，义理称为“以戒律而制杀生等因戒律五戒”，其中五戒的本质为不杀生、不偷盗、不邪淫、不妄语、不饮酒。昔日摩诃须达多王的属下东方诸王，来迎见大王，向他表示欢迎说：“哦大王，欢迎你，俺们大王，听你训示吧。”摩诃须达多王回应说：“不可杀生，不可偷盗，不可邪淫，不可说谎，亦不可饮酒，须按正当吃饭。”这些当东方诸王来投靠时向摩诃须达多王进言的话。此义理说明“无鞭策、无强迫”的教化方式十分契合。其他诸经及论疏也出现类似论述（佛经注释多处）。
Mahāpadānaṭṭhakathāyaṃ pana ‘‘adaṇḍenāti ye katāparādhe satte satampi sahassampi gaṇhanti, te dhanadaṇḍena rajjaṃ kārenti nāma, ye chejjabhejjaṃ anusāsanti, te satthadaṇḍena. Ayaṃ pana duvidhampi daṇḍaṃ pahāya adaṇḍena ajjhāvasati. Asatthenāti ye ekatodhārādinā satthena paraṃ vihesanti, te satthena rajjaṃ kārenti nāma. Ayaṃ pana satthena khuddakamakkhikāyapi pivanamattaṃ lohitaṃ kassaci anuppādetvā dhammeneva, ‘ehi kho mahārājā’ti evaṃ paṭirājūhi sampaṭicchitāgamano vuttappakāraṃ pathaviṃ abhivijinitvā ajjhāvasati abhibhavitvā sāmī hutvā vasatīti attho’’ti (dī. ni. aṭṭha. 2.34) vuttaṃ, tadetaṃ ‘‘dhammenā’’ti padassa ‘‘pubbe katūpacitena etarahi vipaccamānakena yena kenaci puññadhammenā’’ti atthaṃ sandhāya vuttaṃ. Teneva hi ‘‘dhammena paṭirājūhi sampaṭicchitāgamano vuttappakāraṃ pathaviṃ abhivijinitvā ajjhāvasatī’’ti. Ācariyenapi (dī. ni. ṭī. 1.258) vuttaṃ dhammenāti katūpacitena attano puññadhammena. Tena hi sañcoditā pathaviyaṃ sabbarājāno paccuggantvā ‘‘svāgataṃ te mahārājā’’tiādīni vatvā attano rajjaṃ rañño cakkavattissa niyyātenti. Tena vuttaṃ ‘‘so imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasatī’’ti, tenapi yathāvuttamevatthaṃ dasseti, tasmā ubhayathāpi ettha attho yutto evāti daṭṭhabbaṃ. Cakkavattivattapūraṇādipayogasampattimantarena hi pubbe katūpacitakammeneva evamajjhāvasanaṃ na sambhavati, tathā pubbe katūpacitakammamantarena cakkavattivattapūraṇādipayogasampattiyā evāti.
在大本生注中说：“无鞭策者，指虽犯诸恶罪，数量数百数千，却舍弃王权，不以鞭策而统治。若以鞭策执政者，则称为权臣。若镇压侵害国家者，则称为施政者。”此处有二种刑罚，一种弃用刑罚而自行治理。所谓“无力者”，意指对因争执或反抗者，以刑罚难以降伏者。即使小国头目中，有人未杀害他人，只因教诲而亲自前往，迎接来访者，表达欢迎与敬意，无鞭策而和谐自治。此义系“以戒律为本而获胜，以赎罪戒律通达，恭敬以示欢迎”的法则。大本生注对此词“以戒律”为“以往不当行为导致如今善果”，涵意如此。以此方式，因果教化使诸王纷纷前来迎接王权，曰“欢迎你，大王”，演示所属诸国服从轮王，吾王管辖天下。“他无鞭策，以不强制者，凭戒律征服小国，治理社会”，言此义理十分深微，理应充分理解。由此得知，轮王统治乃因前世恶业转为今世依戒治国之功用之显现。
Evaṃ ekaṃ nipphattiṃ kathetvā dutiyaṃ nipphattiṃ kathetuṃ yadetaṃ ‘‘sace kho panā’’tiādivacanaṃ vuttaṃ, tattha anuttānamatthaṃ dassento ‘‘arahaṃ…pe… vivaṭṭacchadoti etthā’’tiādimāha . Yasmā rāgādayo satta pāpadhammā loke uppajjanti, uppajjamānā ca te sattasantānaṃ chādetvā pariyonandhitvā kusalappavattiṃ nivārenti, tasmā te idha chadasaddena vuttāti dasseti ‘‘rāgadosā’’tiādinā. Duccaritanti micchādiṭṭhito aññena manoduccaritena saha tīṇi duccaritāni, micchādiṭṭhi pana visesena sattānaṃ chadanato, paramasāvajjattā ca visuṃ gahitā. Vuttañca ‘‘sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjantī’’tiādi (dī. ni. 1.146). Tathā muyhanaṭṭhena moho, aviditakaraṇaṭṭhena avijjāti pavattiākārabhedena aññāṇameva dvidhā vuttaṃ. Tathā hissa dvidhāpi chadanattho kathito ‘‘andhatamaṃ tadā hoti, yaṃ moho sahate nara’’nti, (mahāni. 5, 156, 195) ‘‘avijjāya nivuto loko, vevicchā pamādā nappakāsatī’’ti (su. ni. 1039; cūḷani. pārāyanavagga.2) ca. Evaṃ rāgadosādīnampi chadanattho vattabbo. Mahāpadānaṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.33) pana rāgadosamohamānadiṭṭhikilesataṇhāvasena satta pāpadhammā gahitā. Tatra rañjanaṭṭhena rāgo, taṇhāyanaṭṭhena taṇhāti pavattiākārabhedena lobho eva dvidhā vutto. Tathā hissa dvidhāpi chadanattho ekantikova. Yathāha ‘‘andhatamaṃ tadā hoti, yaṃ rāgo sahate nara’’nti, ‘‘kāmandhā jālasañchannā, taṇhāchadanachāditā’’ti (udā. 94) ca, kilesaggahaṇena ca vuttāvasiṭṭhā vicikicchādayo vuttā.
如此陈述一项结论后，又述第二项结论时，为何当说“如果是如此”等语句？这里显示最高意义，说“阿拉汉……正在展开、遮盖”等。因为爱欲等七种恶法在世间生起，且生起时覆盖众生，令众生欢喜，并阻止善根的增长，所以用“覆盖”这一词表明“贪恚”等覆蔽之义。所谓恶业，是与邪见同心、与他心恶行相应的三种恶行，邪见又特别以遮盖众生来表现，且为最大恶质，紧紧抓住其根本。从经典中“这些众生均被六十二种毒根之网缠绕，被罩盖而发热”之句可见。由于愚痴根深蒂固、无知所生种种业造相异，知见分二。故此也有言“有愚者越不过盲暗”等，“无明所蔽的天地，懈怠惰慢不觉醒”等。因而贪恚等亦作遮盖条件论述。在《大本迹注》中，因缘则为贪欲迷惑、见惑、烦恼及渴爱等七种恶法。其间以烦恼烦恼为贪，以渴爱为渴。故亦以单一遮盖为标示。如言“有愚暗者，能忍持贪恚”等，“欲暗如网所罩，渴暗覆盖蔽藏”等，并列举了烦恼缠绕诸疑烦恼。
Sattahi paṭicchanneti hetugabbhavacanaṃ, sattahi pāpadhammehi paṭicchannattā kilesavasena andhakāre loketi attho. Taṃ chadananti sattapāpadhammasaṅkhātaṃ chadanaṃ. Vivaṭṭetvāti vivaṭṭaṃ katvā vigametvā. Tadeva pariyāyantarena vuttaṃ ‘‘samantato sañjātāloko hutvā’’ti. Kilesachadanavigamo eva hi āloko, etena vivaṭṭayitabbo vigametabboti vivaṭṭo, chādeti paṭicchādetīti chado, vivaṭṭo chado anenāti vivaṭṭacchadā,vivaṭṭacchado vāti atthaṃ dasseti. Ayañhi vivaṭṭacchadasaddo daḷhadhammapaccakkhadhammasaddādayo viya pulliṅgavasena ākāranto, okāranto ca hoti. Tathā hi mahāpadānaṭṭhakathāyaṃ vuttaṃ ‘‘rāgadosamohamānadiṭṭhikilesataṇhāsaṅkhātaṃ chadanaṃ āvaraṇaṃ vivaṭaṃ viddhaṃsitaṃ vivaṭakaṃ etenāti vivaṭacchado, ‘vivaṭṭacchadā’tipi pāṭho, ayamevattho’’ti, (dī. ni. aṭṭha. 2.33) tassā līnatthappakāsaniyampi vuttaṃ ‘‘vivaṭṭacchadāti okārassa ākāraṃ katvā niddeso’’ti. Saddavidū pana ‘‘ādhanvāditoti lakkhaṇena samāsantagatehi dhanusaddādīhi kvaci āpaccayo’’ti vatvā ‘‘kaṇḍivadhanvā, paccakkhadhammā, vivaṭṭacchadā’’ti payogamudāharanti.
“被七种遮蔽”是因缘生起的语句，此处“被七种恶法遮蔽”意为由烦恼蒙蔽，故谓天地黑暗。此“遮蔽”为涵盖七种恶法的遮蔽之意。所谓展开，是展开后消散。其意即“周遍诸处生起之光”也。烦恼遮蔽正是光明的反义。以此光灭则谓展开、消散，故有遮蔽、覆盖之义。此词“展开遮蔽”作为专有术语，具有坚固法理铺陈语气，似以阳性形态成词和结束。于《大本迹注》中有言“因贪欲、迷惑、见见、烦恼、渴爱名之七恶法遮蔽、覆蔽、包围、遮挡、粉碎、遮断”，其中“展开遮蔽”为形容词形式，亦即展开之意。有教令解释“展开遮蔽”是以弓声等声响做比，说明其锐利、破坏之力。此处以大本迹注为主，则“展开遮蔽”一词被详加注疏。
Kasmā padattayametaṃ vuttanti anuyogaṃ hetālaṅkāranayena pariharanto ‘‘tatthā’’tiādimāha, tatthāti ca tīsu padesūti attho. Pūjāvisesaṃ paṭiggaṇhituṃ arahatīti arahanti atthena pūjārahatā vuttā. Yasmā sammāsambuddho, tasmā pūjārahatāti tassā pūjārahatāya hetu vutto. Savāsanasabbakilesappahānapubbakattā buddhabhāvassa buddhattahetubhūtā vivaṭṭacchadatā vuttā. Kammādivasena tividhaṃ vaṭṭañca rāgādivasena sattavidho chado ca vaṭṭacchadā, vaṭṭacchadehi vigato, vigatā vā vaṭṭacchadā yassāti vivaṭṭacchado,vivaṭṭacchadā vā, dvandapubbago pana vi-saddo ubhayattha yojetabboti imamatthaṃ dassetuṃ ‘‘vivaṭṭo ca vicchado cā’’ti vuttaṃ. Evampi vadanti ‘‘vivaṭṭo ca so vicchado cāti vivaṭṭacchado, uttarapade pubbapadalopoti atthaṃ dassetī’’ti. ‘‘Arahaṃ vaṭṭābhāvenā’’ti idaṃ kilesehi ārakattā, kilesārīnaṃ saṃsāracakkassārānañca hatattā, pāpakaraṇe ca rahābhāvāti atthaṃ sandhāya vuttaṃ. Idañhi phalena hetānumānadassanaṃ – yathā taṃ dhūmena aggissa, udakoghena upari vuṭṭhiyā, etena ca atthena arahabhāvo hetu, vaṭṭābhāvo phalanti ayaṃ ācariyamati. ‘‘Paccayādīnaṃ, pūjāvisesassa ca arahattā’’ti pana hetunā phalānumānadassanampi siyā yathā taṃ agginā dhūmassa, upari vuṭṭhiyā udakoghassa. ‘‘Sammāsambuddho chadanābhāvenā’’ti idaṃ pana hetunā phalānumānadassanaṃ savāsanasabbakilesacchadanābhāvapubbakattā sammāsambuddhabhāvassa. Arahattamaggena hi vicchadatā, sabbaññutaññāṇena sammāsambuddhabhāvo. ‘‘Vivaṭṭo ca vicchado cā’’ti idaṃ hetudvayaṃ. Kāmañca ācariyamatiyā phalena hetuanumānadassane vivaṭṭatā phalameva hoti, hetuanumānadassanassa, pana tathāñāṇassa ca hetubhāvato hetuyeva nāmāti veditabbaṃ.
何以文字体系如此表述？是因依附于因缘装饰而加以围绕呵护，故以“那里”作引。此“那里”指三处。承接了对阿拉汉特殊崇敬的意义，谓受敬者以阿拉汉义受礼敬。因正觉者有祛除诸惑、破除烦恼之功效，故呈现展开遮蔽。以业为本，展开遮蔽遂分为三种轮转状态，因贪欲等七种遮蔽。已除者为解脱遮蔽，既解脱又带展开遮蔽者则名展开遮蔽。展开遮蔽具有双重涵义，在此为前后连结之辞。故译中表明“展开”和“展开遮蔽”二者概念。依此，展开遮蔽则为断除根本烦恼、破坏轮回之义，显示了为何用阿拉汉的由此称谓。此方为因果对照推理的显现，如烟随火，水随涌。此为正觉者与展开遮蔽前后证取相互依存的推论。因此用词警示误差，若无此理，此词不应出现，亦表明论师巧妙示现理据。此说终为一法则。
Evaṃ padattayavacane hetālaṅkāranayena payojanaṃ dassetvā idāni catuvesārajjavasenapi dassento ‘‘dutiyenā’’tiādimāha. Tattha dutiyena vesārajjenāti ‘‘cattārimāni bhikkhave tathāgatassa vesārajjāni, yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī’’tiādinā (a. ni. 4.8; ma. ni. 1.150) bhagavatā vuttakkamena dutiyabhūtena ‘‘khīṇāsavassa te paṭijānato ‘ime āsavā aparikkhīṇā’ti, tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ saha dhammena paṭicodessatīti nimittametaṃ bhikkhave na samanupassāmi, etamahaṃ bhikkhave nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmī’’ti paridīpitena vesārajjena. Purimasiddhīti purimassa ‘‘araha’’nti padassa atthasiddhi arahattasiddhi, dutiyavesārajjassa tadatthabhāvato tena vesārajjena tadatthasiddhīti vuttaṃ hoti. ‘‘Khīṇāsavassa te paṭijānato ‘ime āsavā aparikkhīṇā’ ti’’ādinā vuttameva hi dutiyavesārajjaṃ ‘‘kilesehi ārakattā’’tiādinā vutto ‘‘araha’’nti padassa atthoti . Tato ca viññāyati ‘‘yathā dutiyena vesārajjena purimasiddhi, evaṃ purimenapi atthena dutiyavesārajjasiddhī’’ti. Evañca katvā iminā nayena catuvesārajjavasena padattayavacane payojanadassanaṃ upapannaṃ hoti. Itarathā hi kiñcipayojanābhāvato idaṃyeva vacanaṃ idha avattabbaṃ siyāti. Esa nayo sesesupi.
如前文言说藉由因缘装饰作标志后，今又以四种威仪功用为依据，说“其次等”语。此“其次等威仪”是说诸佛有四种威仪，持有此威仪则能洞知“三宝”具现于堂正处所。听者闻之，僧团中狮子吼震响，法轮转动。经由世尊所说之言，“次等威仪”即识别灭尽烦恼者，当知“诸烦恼未尽者”是无从证得如是明示之善知识、师资、魔王、梵天，以及任何者与世间及法共激励之缘。因此，我未曾见闻证悟此缘由不足之法。由是，未见缘由者即安稳者，得无畏者，得清净无恐之威仪常处于其中。前者的阿拉汉成就，即为先述之“阿拉汉”字义成就；次等之威仪，亦即依此威仪成就之内在境界。于是辨识：因先有阿拉汉之成立，次有次等威仪成就。如是以此因证果理，四种威仪功用的意义因缘也由此而显明。此断章法，竟臻完善，若无此理由，则不应有此语。此法脉络完整，结论亦畅达。
Paṭhamenāti vuttanayena paṭhamabhūtena ‘‘sammāsambuddhassa te paṭijānato ‘ime dhammā anabhisambuddhā’ti, tatra…pe… viharāmī’’ti paridīpitena vesārajjena. Dutiyasiddhīti dutiyassa ‘‘sammāsambuddho’’ti padassa atthasiddhi buddhattasiddhi tassa tadatthabhāvato. Tatiyacatutthehīti vuttanayeneva tatiyacatutthabhūtehi ‘‘ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyāti, tatra…pe… viharāmī’’ti ca ‘‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyāti, tatra…pe… viharāmī’’ti (a. ni. 4.8; ma. ni. 1.150) ca paridīpitehi vesārajjehi. Tatiyasiddhīti tatiyassa ‘‘vivaṭṭacchadā’’ti padassa atthasiddhi vivaṭṭacchadatthasiddhi tehi tassa pākaṭabhāvatoti attho. ‘‘Yāthāvato antarāyikaniyyānikadhammāpadesena hi satthu vivaṭṭacchadabhāvo loke pākaṭo ahosī’’ti (dī. ni. ṭī. 1.258) ācariyena vuttaṃ, vivaṭṭacchadabhāveneva antarāyikaniyyānikadhammadesanāsiddhito ‘‘tatiyena tatiyacatutthasiddhī’’tipi vattuṃ yujjati.
以首项说明语言为初等，述诸如“正觉者洞见世尊谓这些法未证悟”之义，随即陈明［次项成立］，即“正觉者”字的意义是佛陀果位成就。再以第三暨第四项说明，当说“何等妨碍法者存在者，致使不会有妨碍”，依此言释“……而住”的教仪语。其又言“为欲之佛法，所修之道，正能断除诸苦”，同样给以明证。故次项成立，第三项成立，第四项成立，皆以注记展开披释。又有师承经典示明“以妨碍法讲授终将被明了”，因此妨碍法之展开为第三项与第四项成立之依凭。此处连结前三项，形成本体论辨析，证成论理之细致环节，藉以说明涵盖教理的完整性。
Evaṃ padattayavacane catuvesārajjavasena payojanaṃ dassetvā idāni cakkhuttayavasenapi dassento ‘‘purimañcā’’tiādimāha. Tattha ca-saddo upanyāsattho. Purimaṃ ‘‘araha’’nti padaṃ bhagavato heṭṭhimamaggaphalattayañāṇasaṅkhātaṃ dhammacakkhuṃ sādheti kilesārīnaṃ, saṃsāracakkassa arānañca hatabhāvadīpanato. Dutiyaṃ ‘‘sammāsambuddho’’ti padaṃ āsayānusayaindriyaparopariyattañāṇasaṅkhātaṃ buddhacakkhuṃ sādheti sammāsambuddhasseva taṃsambhavato. Tadetañhi ñāṇadvayaṃ sāvakapaccekabuddhānaṃ na sambhavati. Tatiyaṃ ‘‘vivaṭṭacchadā’’ti padaṃ sabbaññutaññāṇasaṅkhātaṃ samantacakkhuṃ sādheti savāsanasabbakilesappahānadīpanato. ‘‘Sammāsambuddho’’ti hi vatvā ‘‘vivaṭṭacchadā’’ti vacanaṃ sammāsambuddhabhāvāya savāsanasabbakilesappahānaṃ vibhāvetīti. ‘‘Ahaṃ kho pana tāta ambaṭṭha mantānaṃ dātā’’ti idaṃ appadhānaṃ, ‘‘tvaṃ mantānaṃ paṭiggahetā’’ti idameva padhānaṃ samuttejanāvacananti sandhāya ‘‘tvaṃ mantānaṃ paṭiggahetāti iminā’ssa mantesu sūrabhāvaṃ janetī’’ti vuttaṃ, lakkhaṇavibhāvane visadañāṇatāsaṅkhātaṃ sūrabhāvaṃ janetīti attho.
故言语体系凭四种威仪作标志，以功用为指示。现以“先项”等语直说。其“先项阿拉汉”一词，是谓佛陀具有最高道路果知见，能破除烦恼根本并照亮轮回暗室。次以“正觉者”词，具备对根本烦恼、烦恼灯灭的圆满智见，如佛眼慧。此双智慧非沙门、外道、天人所有，仅正觉者独具。第三以“展开遮蔽”词，透彻了脱诸碍根，具备整体慧眼，足以除尽凡尘烦恼，标示此智慧。由佛所称“正觉者”，因言“展开遮蔽”，成就指示除烦恼灯灭解脱之妙义。以“我确为智者之主”为比喻，“汝为智者承受”是启示，如芳香传播于智者之间，示其妙理与清净。此展示了教义的精密辩证与清晰智慧。
§259
259.Evaṃbhoti ettha evaṃ-saddo vacanasampaṭicchane nipāto, vacanasampaṭicchanañcettha tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāma, tvaṃ mantānaṃ paṭiggahetāti ca evaṃ pavattassa pokkharasātino vacanassa sampaṭiggaho. ‘‘Tassattho’’tiādināpi hi tadevatthaṃ dasseti. Tathā ca vuttaṃ ‘‘brāhmaṇassa pokkharasātissa paṭissutvā’’ti, taṃ panesa ācariyassa samuttejanāya lakkhaṇesu vigatasammohabhāvena buddhamante sampassamānattā vadatīti dassento ‘‘sopī’’tiādimāha. Tattha ‘‘tāyāti tāya yathāvuttāya samuttejanāyā’’ti (dī. ni. ṭī. 1.259) ācariyena vuttaṃ, adhunā pana potthakesu ‘‘tāya ācariyakathāyā’’ti pāṭho dissati. Atthato cesa aviruddhoyeva. Mantesu satisamuppādikā hi kathā samuttejanāti.
259. 这里『如此』这词，是作为语音的词汇形态变化出现，用于话语的终止。话语的终止方式如是，在此我们也会知道尊者果德玛，接受诸意念，表明已取得对前面莲花条文的领悟。以“你接受以诸意念”为因缘，如此的话语成就了对莲花条文的把持。并且有“他是”等词句显示该义意。又按说法，如经文所述『听闻婆罗门莲花条文』时，尊者老师从无迷惑的状态中显现清净，般若具足，正如佛陀言说，确认了“是也”诸词句。这里“那样”、“依照前说方法表示清净观照”的意思（释义书中称为老师所说），现代版本中常见“以那般老师所说法”为文，从意义上看两者并无冲突。在意念（註：mantā）中，因成生者即起发之意也。
Ayānabhūminti yānassa abhūmiṃ, yānena yātumasakkuṇeyyaṭṭhānabhūtaṃ, dvārakoṭṭhakasamīpaṃ gantvāti attho.
『无路境』意指没有道路之地，是指道路无法通达或通行之地方，往往是指门或门户附近。
Avisesena vuttassapi vacanassa attho aṭṭhakathāpamāṇato visesena gahetabboti āha ‘‘ṭhitamajjhanhikasamaye’’ti. Sabbesamāciṇṇavasena paṭhamanayaṃ vatvā padhānikānameva āveṇikāciṇṇavasena dutiyanayo vutto. Divāpadhānikāti divāpadhānānuyuñjanakā, divasabhāge samaṇadhammakaraṇatthaṃ te evaṃ caṅkamantīti vuttaṃ hoti. Tenāha ‘‘tādisānañhī’’tiādi. ‘‘Pariveṇato pariveṇamāgacchanto papañco hoti, pucchitvāva pavisissāmī’’ti ambaṭṭhassa tadupasaṅkamanādhippāyaṃ vibhāvento ‘‘so kirā’’tiādimāha.
即使未特别说明的语句意义，也应按训疏惯例特别加以解释，故说『在正午时分』。第一种说法是指普遍公认的俗语，第二种则指容器或碗状的俗语。『昼分碗』指白天用的碗具，也就是在白昼部分供奉出家的法器，因此说“如此行走”。因此说“这等兄弟”之类语。来自宫殿内外出门时会发生纷争，正如马八对前来乞讨者说“那是何人”之类语表达。
§260
260. Abhiññātakule jāto abhiññātakolañño. Kāmañca vakkhamānanayena pubbe ambaṭṭhakulamapaññātaṃ, tadā pana paññātanti āha ‘‘tadā kirā’’tiādi. Rūpajātimantakulāpadesehīti ‘‘ayamīdiso’’ti apadisanahetubhūtehi catūhi rūpajātimantakulehi. Yena te bhikkhū cintayiṃsu, tadadhippāyaṃ āvi kātuṃ ‘‘yo hī’’tiādi vuttaṃ. Avisesato vuttampi visesato viññāyamānatthaṃ sandhāya bhāsitavacananti dasseti ‘‘gandhakuṭiṃ sandhāyā’’ti iminā. Evamīdisesu.
260. "在神通之家出生，故称神通之家者。" "因乐说语，过去已知马八之家人，但当时尚未知，故说‘当时何人’等。" "形体出生之家诸处，即所谓‘此类’者，因四类形体出生之家所致。" 这是诸比库所思考之义，由此发问“是谁”等语表达因缘。据教法应特别说明，故言“请往香室”，此即为专门用语。依此类推。
Aturitoti avegāyanto, ‘‘aturanto’’tipi pāṭho, soyevattho. Kathaṃ pavisanto ataramāno pavisati nāmāti āha ‘‘saṇika’’ntiādi. Tattha padappamāṇaṭṭhāneti dvinnaṃ padānaṃ antare muṭṭhiratanapamāṇaṭṭhāne. Sinduvāro nāma eko pupphūpagarukkho, yassa setaṃ pupphaṃ hoti, yo ‘‘nigguṇḍī’’ tipi vuccati. Pamukhanti gandhakuṭigabbhapamukhaṃ. ‘‘Kuñcikacchiddasamīpe’’ti vuttavacanaṃ samatthetuṃ ‘‘dvāraṃ kirā’’tiādi vuttaṃ.
“无病”即疾速行走者，“行走者”说法亦成立。为何疾速进入，非疾速则不能进入，故说“侍人”等语句。此处“周围尺度所在”为“两个词之间拳头大小的地点”。称为“香道门”，一种花树名，生白花，被称为“无刺香兰”。前端是香房的门口。“在翅膀裂口附近”，为语句出处，以便说明“门是也”等语。
§261
261.‘‘Dānaṃ dadamānehī’’ti iminā pāramitānubhāvena sayameva dvāravivaraṇaṃ dasseti.
261. “施舍者施舍也”，这里以波罗蜜的经历，自行说明门洞的开闭。
Bhagavatā saddhiṃ sammodiṃsūti ettha samatthena saṃ-saddena viññāyamānaṃ bhagavato tehi saddhiṃ paṭhamaṃ pavattamodatāsaṅkhātaṃ neyyatthaṃ dassento ‘‘yathā’’tiādimāha. Bhagavāpi hi ‘‘kacci bho māṇavā khamanīyaṃ, kacci yāpanīya’’ntiādīni pucchanto tehi māṇavehi saddhiṃ pubbabhāsitāya paṭhamaññeva pavattamodo ahosi. Samappavattamodāti bhagavato tadanukaraṇena samaṃ pavattasaṃsandanā. Tadatthaṃ saha upamāya dassetuṃ ‘‘sītodakaṃ viyā’’tiādi vuttaṃ. Tattha paramanibbutakilesadarathatāya bhagavato sītodakasadisatā, anibbutakilesadarathatāya ca māṇavānaṃ uṇhodakasadisatā daṭṭhabbā. Sammoditanti saṃsanditaṃ. Mudasaddo hettha saṃsandaneyeva, na pāmojje, evañhi yathāvuttaupamāvacanaṃ samatthitaṃ hoti. Tathā hi vuttaṃ ‘‘ekībhāva’’nti, sammodanakiriyāya samānataṃ ekarūpatanti attho.
此处说明与世尊合说之言，乃以得力的共鸣声音相互呼应，表明世尊与弟子们在开始称赞赞叹时是一致齐唱。彼辈以“如是”诸语，准实义清晰说明，世尊亦问及“某处的人是否可以饶恕？某处的人是否难以培养？”等，复诘诸徒，故此由其前言即初起赞叹之意。所谓“同起欢喜”，即世尊因弟子随声附和与呼应而一同发起赞叹之情。为使此义更可见，与譬喻联合以示之，如“冷水”比喻等。此中因世尊已超越烦恼而如冷水般清凉，弟子则如温水，为未彻除烦恼之人所见。合唱即是紧密结合，彼欢喜声非单是喜乐声，而合于前已说比喻，故能成立。谓“合一”者，即赞叹之作业以纯一相貌统摄之义。
Khamanīyanti ‘‘catucakkaṃ navadvāraṃ sarīrayantaṃ dukkhabahulatāya sabhāvato dussahaṃ kacci khamituṃ sakkuṇeyya’’nti pucchanti, yāpanīyanti āhārādipaccayapaṭibaddhavuttikaṃ cirappabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ, sīsarogādiābādhābhāvena kacci appābādhaṃ, dukkhajīvikābhāvena kacci appātaṅkaṃ, taṃtaṃkiccakaraṇe uṭṭhānasukhatāya kacci lahuṭṭhānaṃ, tadanurūpabalayogato kacci balaṃ, sukhavihāraphalasabbhāvena kacciphāsuvihāro atthīti sabbattha kacci-saddaṃ yojetvā attho veditabbo. Balappattā pīti pītiyeva. Taruṇā pīti pāmojjaṃ. Sammodanaṃ janeti karotīti sammodanikaṃ, tadeva sammodaniyaṃ ka-kārassa ya-kāraṃ katvā. Sammodetabbato sammodanīyanti imamatthaṃ dasseti ‘‘sammodituṃ yuttabhāvato’’ti iminā. Evaṃ ācariyehi vuttaṃ. Sammodituṃ arahatīti sammodanikaṃ, tadeva sammodaniyaṃ yathāvuttanayenāti imamatthampi dassetīti daṭṭhabbaṃ. ‘‘Sāretu’’nti etassa ‘‘nirantaraṃ pavattetu’’nti atthavacanaṃ. Saritabbabhāvatoti anussaritabbabhāvato. ‘‘Sāretuṃ arahatī’’ti atthe yathāpadaṃ dīghena ‘‘sāraṇīya’’nti vuttaṃ. ‘‘Saritabba’’nti atthe pana ‘‘saraṇīya’’nti vattabbe dīghaṃ katvā ‘‘sāraṇīya’’nti vuttanti veditabbaṃ. Evaṃ saddato atthaṃ dassetvā idāni atthamattato dassetuṃ ‘‘suyyamānasukhato’’tiādi vuttaṃ. Tattha suyyamānasukhatoti āpāthamadhurattamāha, anussariyamānasukhatoti vimaddaramaṇīyattaṃ. Byañjanaparisuddhatāyāti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyaṃ, atthaparisuddhatāyāti atthassa nirupakkilesattaṃ. Anekehi pariyāyehīti anekehi kāraṇehi.
“可饶恕”意谓“四轮九门之人身，因苦多为天性难堪，谁能宽宥？”等疑问；“可培养”者，则指依食物等条件及长久不变之习惯，谁能培养？又有人问因头病等身病，是否不重病？生活困苦，是否无忧？日常工作艰难，起身是否轻便？由此种种力量协因，谁有此力量？由安乐果报所致，谁能忍受之？问此须依据何等文字，以获其义。所谓力量来自喜悦，喜是隆盛之感。年轻时喜悦多生，能发动欢喜并使之产生，这即称能赞叹者，分作谁为为谁的赞叹。谓应讚叹者称之赞叹者，即意谓“适于赞叹”也。诸师如是说。谓得以赞叹者即称“赞叹者”，其意亦须如前述一般理解。谓“护持”即“常常发生”之意，须记忆而行之。以“护持阿拉汉”之意释“护持”者。此音义已明，接下文从意义上说明“身心安乐”等。所谓“身心安乐”意指调伏言语之甜美，随缘回忆之可乐，清净无杂躁之纯净，文义明了，虽多言义，可从多方面说之。
Apasādessāmīti maṅkuṃ karissāmi. Ubhosu khandhesu sāṭakaṃ āsajjetvā kaṇṭhe olambanaṃ sandhāya ‘‘kaṇṭhe olambitvā’’ti vuttaṃ. Dussakaṇṇaṃ gahetvāti nivatthasāṭakassa koṭiṃ ekena hatthena gahetvā. Caṅkamitumāruhanaṃ sandhāya ‘‘caṅkamaṃ abhiruhitvā’’ti āha. Dhātusamatāti rasādidhātūnaṃ samāvatthatā, arogatāti attho. Pāsādikatthanti pasādajananatthaṃ ‘‘gatagataṭṭhāne’’ti iminā sambandho. ‘‘Pāsādikattā’’tipi pāṭho, tassattho – aṅgapaccaṅgānaṃ pasādāvahattāti, ‘‘uppannabahumānā’’ti iminā sambandho. Uppaṇḍanakathanti avahasitabbatāyuttakathaṃ. ‘‘Anācārabhāvasāraṇīya’’nti tassa visesanaṃ, anācārabhāvena sāraṇīyaṃ ‘‘anācāro vatāya’’nti saritabbakanti attho.
“我将简言说之。”准备一切属两组之物，以围绕颈项称为“颈上所围”，谓语如是说。以手握扇之柄称“握紧了扇”，谓语如是。以呼吸渐进阶上称“阶梯上登”，谓语如是。所谓“界同”等谓诸感官原素常协调；谓“健康”之义。谓“使安稳”者，意在使人心悦意和。以“屡次就地”之关联释之。又有异文“使人悦心”，意为四肢安适，关联此意。谓“安步之说”即指故意使人舒畅不适，谓“生起重视”即意为谴责。谓“不起轻慢”即此义。说此义在文义之纯净无垢，谓文义纯净无碍。此谓多种不同表达依据诸种因缘而异。
§262
262. Kātuṃ dukkaramasakkuṇeyyaṃ kiccamayaṃ ārabhīti dassetuṃ ‘‘bhavaggaṃ gahetukāmo viyā’’tiādi vuttaṃ. Asakkuṇeyyañhetaṃ sadevakenapi lokena, yadidaṃ bhagavato apasādanaṃ. Tenāha ‘‘aṭṭhāne vāyamatī’’ti. Handa tena saddhiṃ mantemīti evaṃ aṭṭhāne vāyamantopi ayaṃ bālo ‘‘mayi kiñci akathente mayā saddhiṃ uttari kathetumpi na visahatī’’ti mānameva paggaṇhissati, kathente pana kathāpasaṅgenassa jātigotte vibhāvite mānaniggaho bhavissati, ‘‘handa tena saddhiṃ mantemī’’ti bhagavā ambaṭṭhaṃ māṇavaṃ etadavocāti attho. Ācārasamācārasikkhāpanena ācariyā, tesaṃ pana ācariyānaṃ pakaṭṭhā ācariyāti pācariyā yathā ‘‘papitāmaho’’ti imamatthaṃ dassetuṃ ‘‘ācariyehi ca tesaṃ ācariyehi cā’’ti vuttaṃ.
章节二百六十二。此言说明“难以完成、难以忍受之事已起”，以“欲承受责任”之意启示此事。谓此难忍，则在全世界中皆难忍，此即世尊之难以接受。故言“要努！”含意是即使厌烦此合唱，然仍须努力。云“和他同调”，即使在场合努力同声作答，一愚痴者亦不能说“我无法与他同说，亦不能停止”，因其自高自大言语妄起。言语接续则起成见，自尊心逐渐聚集。世尊谓“我与他合说”，此意也。谓因行为习惯与伦理教导，所有老师都为教师，如云“不善父”，此处说明“对老师与这些老师亦应敬重”的意旨。
Paṭhamaibbhavādavaṇṇanā第一「仆役」之说注释
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263. Kiñcāpi ‘‘sayāno vā’’tiādivacanaṃ na vattabbaṃ, mānavasena pana yugaggāhaṃ karonto vadatīti dassento ‘‘kāmaṃ tīsū’’tiādimāha. Tattha tīsu iriyāpathesūti ṭhānagamananisajjāsu. Tesveva hi ācariyena saddhiṃ sallapitumarahati, na tu sayane garukaraṇīyānaṃ sayānānampi sammukhā garukārehi sayanassa akattabbabhāvato. Kathāsallāpanti kathāvasena yugaggāhakaraṇatthaṃ sallapanaṃ. Sayānena hi ācariyena saddhiṃ sayānassa kathā nāma ācāro na hoti, tathāpetaṃ itarehi sadisaṃ katvā kathanaṃ idha kathāsallāpo.
章节二百六十三。说明“‘或坐或卧’诸语不可说”，但在人间劝契合者交谈，故说“诸欲门”，即三种身行场所，指立行、行止、坐卧。诸处与师共语无妨，唯不能于卧处前露坐尾，谓因坐尾处不可与师正面相对。所谓交谈、言语，即为了和契合劝动而说。若用卧处不礼节，不应对师坐卧，不得与师面对面议论。谓“交谈”即为契合之言语。
Yaṃ panetaṃ ‘‘sayāno vā hi bho gotama brāhmaṇo sayānena brāhmaṇena saddhiṃ sallapitumarahatī’’ti vuttassa sallāpassa anācārabhāvavibhāvanaṃ satthārā ambaṭṭhena saddhiṃ kathentena kataṃ, taṃ pāḷivasena saṅgītimanāruḷhampi agarahitāya ācariyaparamparāya yāvajjatanā samābhatanti ‘‘ye ca kho te bho gotamā’’tiādikāya uparipāḷiyā sambandhabhāvena dassento ‘‘tato kirā’’tiādimāha. Gorūpanti go nūna rūpakavasena vuttattā, rūpasaddassa ca tabbhāvavuttito. Yadi ahīḷento bhaveyya, ‘‘muṇḍā samaṇā’’ti vadeyya, hīḷento pana garahatthena ka-saddena padaṃ vaḍḍhetvā ‘‘muṇḍakā samaṇakā’’ti vadatīti dassetuṃ ‘‘muṇḍe muṇḍā’’tiādi vuttaṃ. Ibbhāti gahapatikāti atthamattavacanaṃ, saddato pana ibhassa payogo ibho uttarapadalopena, taṃ ibhaṃ arahantīti ibbhā dvittaṃ katvā. Kiṃ vuttaṃ hoti – yathā sobhanaṃ gamanato ibhasaṅkhāto hatthivāhanabhūto parassa vasena pavattati, na attano, evametepi brāhmaṇānaṃ sussūsakā suddā parassa vasena pavattanti, na attano, tasmā ibhasadisapayogatāya ibbhāti. Te pana kuṭumbikatāya gharavāsino gharasāmikā hontīti atthamattaṃ dasseti ‘‘gahapatikā’’ti iminā.
所说“‘果德玛比库啊，他与婆罗门共坐毯上交谈’等语，是有关交谈不符合礼仪”，此由世尊示教，用雷瓦达比库言语揭示，现今对师徒始成唱和之事尚无妨碍。言“那些啊，果德玛”等语，仍因上文涉及一连串疑虑解释，“然后如何”等语开始。谓“牛之类”意谓依形状。谓“像形词”即谓形体名称之本义。若有辱称者，则称“剃度游行者”，即“剃度僧”，初增称谓为“剃度僧比库”。“大户人”等等语，为说明尊称。谓哄笑邻居之乡人，语以“象”的称呼，因“象”字加尾音之用意，表示示范。问所说为何意？譬如华丽出行时，虽为象乘而非自乘，同理婆罗门虽富而非自家所著，此因有象称谓。此意也是为解说，言“富户”本意，谓有家庭者居家人也。
Kaṇhāti kaṇhajātikā. Dvijā eva hi suddhajātikā, na itareti tassādhippāyo. Tenāha ‘‘kāḷakā’’ti. Pitāmahabhāvena ñātibandhavattā bandhu. Tenāha ‘‘pitāmahoti voharantī’’ti. Apaccāti puttā. Mukhato nikkhantāti brāhmaṇānaṃ pubbapurisā brahmuno mukhato nikkhantā, ayaṃ tesaṃ paṭhamuppattīti adhippāyo. Sesapadesupi eseva nayo. Ayaṃ panettha viseso – ‘‘ibbhā kaṇhā’’ti vatvā ‘‘bandhupādāpaccā’’ti vadanto kulavasena samaṇā vessakulapariyāpannā, paṭhamuppattivasena pana brahmuno piṭṭhipādato nikkhantā, na pakativessā viya nābhitoti dassetīti, idaṃ panassa ‘‘mukhato nikkhantā’’tiādivacanatopi ativiya asamavekkhitapubbavacanaṃ catuvaṇṇapariyāpannasseva samaṇabhāvasambhavato. Aniyametvāti avisesetvā, anuddesikabhāvenāti attho.
『黑』者，生性黑暗也。盖唯双生者乃纯正种姓，其余则非，此乃彼之意趣。故言『黑色者』也。以祖父之身份而具亲族关系，故为亲族。故言『称之为祖父』也。『后裔』者，子嗣也。『从口而出』者，婆罗门之先祖诸人从梵天之口而出，此乃彼等最初生起之意趣也。其余诸句亦依此理推。然此处有一差别——先说『吠舍种姓、黑色』，复说『亲族足下之后裔』，此乃就族姓而言，沙门属于吠舍族姓之列；就最初生起而言，则从梵天之背足而出，并非如本来之吠舍种姓从脐而出，以此显示之意。然而此『从口而出』等语，较之前语更为失察，盖沙门之身份可通四种姓之列也。『不加限定』者，不加区别也，意谓以无指示之方式。
Mānameva nissāya kathesīti mānamevāpassayaṃ katvā attānaṃ ukkaṃsento, pare ca vambhento ‘‘muṇḍakā samaṇakā’’tiādivacanaṃ kathesi. Jānāpessāmīti attano gottapamāṇaṃ yāthāvato vibhāvanena viññāpessāmi. Atthoti hitaṃ, icchitavatthu vā, taṃ pana kattabbakiccamevāti vuttaṃ ‘‘āgantvā kattabbakiccasaṅkhāto attho’’ti, so etassa atthīti atthikaṃ yathā ‘‘daṇḍiko’’ti. Dutiyassapi puggalavācakassa tadassatthipaccayassa vijjamānattā paṭhamena tadārammaṇikacittameva viññāyatīti āha ‘‘tassa māṇavassa citta’’nti. Atthikamassa atthīti atthikavā yathā ‘‘guṇavā’’ti.
『唯以慢而说』者，以慢为依止，自我抬举、贬斥他人，说『秃头的小沙门』等语也。『令知晓』者，通过如实阐明自己族姓之量，令其了解也。『利益』者，饶益也，或所欲之事也；然彼乃应作之事，故说『来时所谓应作之事名为利益』，具此利益者即为『有利益者』，如『有杖者』之例。由于第二人称表人之词亦有『彼具此』之词缀现前，故以第一词知晓以彼为所缘之心，因此说『彼学童之心』。『彼具此利益』，故为『有利益者』，如『有德者』之例。
‘‘Yāyeva kho panatthāyā’’ti liṅgavipallāsavasena vuttanti dasseti ‘‘yeneva kho panatthenā’’ti iminā. Tenevāha ‘‘tameva atthanti idaṃ purisaliṅgavaseneva vutta’’nti. Tattha hi sābhāvikaliṅgatādassanena idha asābhāvikaliṅgatāsiddhīti. Ayaṃ panettha aṭṭhakathāto aparo nayo – yāya atthāyāti pulliṅgavaseneva tadatthe sampadānavacanaṃ, yassa kattabbakiccasaṅkhātassa atthassa atthāyāti atthoti. Assāti ambaṭṭhassa dassetvāti sambandho. Aññesaṃ santikaṃ āgatānanti garuṭṭhāniyānaṃ santikamupagatānaṃ sādhurūpānaṃ. Vattanti tesaṃ samāciṇṇaṃ. Pakaraṇatoyeva ‘‘ācariyakule’’ti attho viññāyati, ‘‘avusitavā’’ti ca asikkhitabhāvoyeva vohāravasena vutto yathā taṃ cīvaradānaṃ ticīvarena acchādesīti. Tenāha ‘‘ācariyakule avusitavā asikkhito’’ti. Asikkhitattā eva appassuto, ‘‘vusitamānī’’ti ca padāpekkhāya apariyositavacanattā samānoti pāṭhasesoti dasseti ‘‘appassutova samāno’’ti iminā. Bāhusaccañhi nāma yāvadeva upasamatthaṃ icchitabbaṃ, tadabhāvato panāyaṃ ambaṭṭho avusitavā asikkhito appassutoti viññāyatīti evampi atthāpattito kāraṇaṃ vibhāvento āha ‘‘kimaññatra avusitattā’’ti. Imampi sambandhaṃ dīpeti ‘‘etassa hī’’tiādinā. Yathārutato pana pharusavacanasamudācārena anupasamakāraṇadassanametaṃ. Tatrāyaṃ yojanā – ‘‘kimaññatra avusitattā’’ti idaṃ kāraṇaṃ etassa ambaṭṭhassa pharusavacanasamudācāre kāraṇanti. ‘‘Pharusavacanasamudācārenā’’tipi pāṭho, tathā samudācāravasena vuttaṃ kāraṇanti attho. Evampi yojenti – avusitattā avusitabhāvaṃ aññatra ṭhapetvā etassa evaṃ pharusavacanasamudācāre kāraṇaṃ kimaññaṃ atthīti. Purimayojanāvettha yuttatarā yathāpāṭhaṃ yojetabbato. ‘‘Aññatrā’’ti nipātayogato avusitattāti upayogatthe nissakkavacanaṃ. Tadeva kāraṇaṃ samattheti ‘‘ācariyakule’’tiādinā.
‘Yāyeva kho panatthāyā’以性别词尾颠倒而诉，即为“由何所以为目的（或理由）”之意。此处谓“之所以为目的的，正如属男性形态的义盛行”（此乃语言颠倒之比喻表达）。因此又云：“此即该男子形态之义者”。此地以男女词尾变化详细说明语义流转过程，谓此‘atthāyāti’即“由于其义也”，亦即“该义所起的”。‘Assāti ambaṭṭhassa dassetvāti sambandho’意谓与多数事物相近象征此类关系之明示。尚有“aññesaṃ santikaṃ āgatānanti”指众多羽毛马聚群来，形容如何修成如法。对此作论曰：“此即夫妻相配之义，谓‘教师家族’所在，及非修习者以不善行为告知。”次曰：“教师家族中的不善行为，是指衣钵三衣之捐赠。”故曰“教师家族不善不教”，其中不善之意虽未明说，但文本似乎直指明白。经过这般多语之详解，说明对原文字义与寓意之深入诠释。以此论旨自可推示其文义。
§264
264. Kodhasaṅkhātassa parassa vasānugatacittatāya asakamano. Mānanimmadanatthanti mānassa nimmadanatthaṃ abhimaddanatthaṃ, amadanatthaṃ vā, mānamadavirahatthanti attho. Dosaṃ uggiletvāti sinehapānena kilinnaṃ vātapittasemhadosaṃ ubbamanaṃ katvā. Gottena gottanti ambaṭṭheneva bhagavatā puṭṭhena vuttena sāvajjena purātanagottena adhunā anavajjasaññitaṃ gottaṃ. Kulāpadesena kulāpadesanti etthāpi eseva nayo. Uṭṭhāpetvāti sāvajjato uṭṭhahanaṃ katvā, uddharitvāti vuttaṃ hoti. Gottañcettha ādipurisavasena, kulāpadeso pana tadanvaye uppannābhiññātapurisavasena gahetabbo yathā ‘‘ādicco māghavo’’ti. Sākiyānañhi ādiccagottaṃ aditiyā nāma devadhītāya puttabhūtaṃ ādipurisaṃ pati hoti, taṃ ‘‘gotamagotta’’ntipi vadanti. Yathāha pabbajjāsutte –
由随顺于嗔恚所摄之对方意志，故不自在。『为摧伏慢故』者，为摧折、压制慢故，或为无慢醉故，意谓为离慢之醉故。『吐出嗔恚』者，如饮用油脂润湿后，将风、胆、痰所成之恚病呕吐而出也。『以族姓对族姓』者，世尊被阿姆巴达问及、所说之有过失的旧族姓，对照如今被称为无过失之族姓也。『以族称对族称』，此处亦依同理。『令升起』者，使其从有过失中升出，意谓提举之也。此处族姓应就始祖之人而取，族称则就其后裔中出生之著名人物而取，如『出自阿帝提之摩嘎瓦』之例。盖沙咖亚人之阿帝提亚族姓，乃对一位名为阿帝提之天女之子所成的始祖而言，彼亦称为『果德玛族』。如《出家经》所说——
‘‘Ādiccā nāma gottena, sākiyā nāma jātiyā;
『以阿帝提亚为族姓，以沙咖亚为种族；',
Tamhā kulā pabbajitomhi, na kāme abhipatthaya’’nti. (su. ni. 425);
『从彼族姓而出家，不慕诸欲也。』（《经集》425偈）
Māghavakulaṃ pana tadanvaye abhiññātaṃ macalagāmikapurisaṃ pati hotīti. Gottamūlassa gārayhatāya amānavatthubhāvapavedanato ‘‘mānaddhajaṃ mūle chetvā nipātessāmī’’ti vuttaṃ. Ghaṭṭentoti jātigottavasena omasanto. Hīḷentoti hīḷanaṃ garahaṃ karonto. ‘‘Caṇḍā bho gotama sakyajātī’’tiādinā sākiyesu caṇḍabhāvādidosaṃ pāpitesu samaṇopi gotamo pāpito bhavissatīti adhippāyo.
关于摩伽婆族，传说中已知他是个拖泥带水、游移不定的男子。对于果德玛根源的轻蔑评价，指出其带有轻慢与无礼的本质，正如说法『应除去生于骄慢之根的树木，将其砍倒摔落』。所谓“ghaṭṭenta”是指依血统或出身而遭受鄙视；“hīḷenta”即指施加轻蔑的行为。因果德玛族人中有暴戾之性，故被称作“刚强的暴君”，并认为存在恶性，恶人之中即使是沙门果德玛也难以免于恶劣评价，这是一种统摄性的评说。
Yasmiṃ mānussayakodhussayā aññamaññūpatthaddhā, so ‘‘caṇḍo’’ti vuccatīti dasseti ‘‘mānanissitakodhayuttā’’ti iminā, pakatūpanissayārammaṇavasena cettha nissitabhāvo, na sahajātādivasena. Kharāti cittena, vācāya ca kakkhaḷā. Lahukāti taruṇā avuddhakammā. Tenāha ‘‘appakenevā’’tiādi. Alābukaṭāhanti lābuphalassa abhejjakapālaṃ. Aṭṭhakathāmuttakanayaṃ dassetuṃ ‘‘bhassāti sāhasikāti keci vadanti, sārambhakāti apare’’ti (dī. ni. ṭī. 1.264) ācariyena vuttaṃ. Samānāti hontā bhavamānāti asasaddavasenatthoti āha ‘‘santāti purimapadasseva vevacana’’nti. Na sakkarontīti sakkāraṃ na karontīti atthameva viññāpeti ‘‘na brāhmaṇāna’’ntiādinā. Apacitikammanti paṇipātakammaṃ. ‘‘Yadime sakyā’’ti pacchimavākye ya-saddassa kiriyāparāmasanassa aniyamassa ‘‘tayidaṃ bho gotamā’’ti purimavākye ta-saddena niyamanaṃ veditabbanti āha ‘‘yaṃ ime sakyā’’tiādi. Nānulomanti attano jātiyā na anucchavikaṃ.
这里以人间的嫉恨和愤怒相互对立为例，所说“暴君”，说明指的是因嫉妒与愤恨之心生起的暴戾性。所谓“依赖骄慢而发怒者”，这里所说的依赖并非常生俱来的，而是基于环境和条件引发的态度。心智方面粗糙，言语也粗暴；所谓“轻薄”，指年幼时或无修养之行为。由此得出“略有不足”的含义。贪求利益且无满足者则视为贪婪狂妄。有师说法：“有些人称之为粗暴者，是因为其声音粗犷，也有称其为无礼者。”“相似者”，即存在相同本质，而“有自我意识者”视为噪声，因此谓为“讥刺之语”。“不尊敬”，即不行尊敬之礼，表达其不敬之意。所谓“无礼之举”，是指互相推搡的行为。“这群萨咖”一语，是对前文“谁是呢”字句的否定命令，与前文“这是，你们萨咖”以此说形式限定其意义。所谓“上下相违”，意谓自家族群不称赞自己族，否则称赞有失正当。
Dutiyaibbhavādavaṇṇanā第二「仆役」之说注释
§265
265. Sandhāgārapadanibbacanaṃ heṭṭhā vuttameva. Tadā abhisittasakyarājūnampi bahutaṃ sandhāyāha ‘‘abhisittasakyarājāno’’ti. Kāmañhi sakyarājakule yo sabbesaṃ vuddhataro, samattho ca, so eva abhisekaṃ labhati . Ekacco pana abhisitto samāno ‘‘idaṃ rajjaṃ nāma bahukiccaṃ bahubyāpāra’’nti tato nibbijja rajjaṃ vayasā anantarassa niyyāteti, kadāci sopi aññassāti evaṃ paramparāniyyātanavasena tadā bahū abhisittapubbā sakyarājāno hontīti idaṃ ācariyassābhimataṃ (dī. ni. ṭī. 1.265). Apica yathārahaṃ ṭhānantaresu abhisittasakyarājūnampi bahutaṃ sandhāya evamāhātipi yujjati. Te hi ‘‘rājāno’’ti vuccanti. Yathāha –
第265条 关于王族称谓的辞止，遵循前述所论。那时有许多受加冕的萨咖王子，常称之为“受加冕的萨咖王子”。在萨咖王族中，凡是最年长且能担当重责者，皆能获得正式的加冕。一些受加冕者会说“这个王国名义上事务繁杂，生意广泛”，结果便显得烦厌而能断绝治理，甚至有时将其让与他人。由此推测当时存在传承式的君王交替，因此许多受加冕的萨咖王子都曾出现，这是教师们所意欲说明的（《纪事》注释1.265）。也如实情，诸地点的受加冕萨咖王子诸多而互有称谓，终究皆归于“王”的统称。
‘‘Rājāno nāma pathabyārājā, padesarājā, maṇḍalikā, antarabhogikā, akkhadassā, mahāmattā, ye vā pana chejjabhejjaṃ karontā anusāsanti, ete rājāno nāmā’’ti (pārā. 92).
“所谓王者，包括地域统治者、省州领主、众多附庸首领、中间领主、见持者、重要官员，以及那些实际管理辖区者，皆称为王。”（《帕拉耶经》第92条）
Saṃhārimehi vāḷarūpehi kato pallaṅko, bhaddapīṭhaṃ vettāsanaṃ. Mihitamattaṃ hasitamattaṃ. Anuhasantīti mamuddesikaṃ mahāhasitaṃ karonti, idañhi ‘‘anujagghantā’’ti etassa saṃvaṇṇanāpadaṃ. Jagghasaddo ca mahāhasane pavattati ‘‘na ujjagghikāya antaraghare gamissāmī’’tiādīsu (pāci. 586) viya.
以聚合物质构成的床榻，是上佳的坐具，质地优良，表面柔软。大小适中，笑声频传。所谓“anuhasanti”，意谓发出极大欢笑，《注疏》中此词用来形容大笑的状态，其中“jaggha”一词表示声音极响，如同有人说“不会到来者，暂且在家中坐等”的情形所示（《波罗奈经》586条）
Kaṇhāyanato paṭṭhāya paramparāgataṃ kulavaṃsaṃ anussavavasena jānanti. Kulābhimānino hi yebhuyyena paresaṃ uccāvacaṃ kulaṃ tathā tathā udāharanti, attano ca kulavaṃsaṃ jānanti, evaṃ ambaṭṭhopi, tathā hesa parato bhagavatā pucchito vajirapāṇi bhayena attano kulavaṃsaṃ yāthāvato kathesīti. Olambetvāti hatthisoṇḍasaṇṭhānādinā sāṭakaṃ avalambetvā. Tatoti tathājānanato, gamanato ca. Mamaññeva maññeti mamameva anujagghantā maññe.
他们熟知古老家族及世袭传统，这些世袭传承广泛流传。那些有家族自豪感的人往往高声唱颂其他家族，同时清楚自己家族血脉，玉女宫及铁拳被佛陀问及时，惧怕自己家族无法真实述说。所谓“olambetvā”，是指用象牙指甲抓握棍棒。其“tatoti”表示理所当然包括认识和行走等含义。想法里总认为自己会大笑，自以为是在发出大笑声。
Tatiyaibbhavādavaṇṇanā第三「应如是」之解释
§266
266.Khettaleḍḍūnanti khette kasanavasena uṭṭhāpitamattikākhaṇḍānaṃ. Leḍḍukānamantare nivāsitattā ‘‘leḍḍukikā’’ icceva (dī. ni. ṭī. 1.266) saññātā khuddakasakuṇikā. Majjhimapaṇṇāsake leḍḍukikopamasuttavaṇṇanāyaṃ ‘‘cātakasakuṇikā’’ti (ma. ni. aṭṭha. 3.150) vuttā, nighaṇṭusatthesu pana taṃ ‘‘lāpasakuṇikā’’ti vadanti. Kodhavasena laggitunti upanayhituṃ, āghātaṃ bandhitunti attho.
266. “田中雉鸡”者，谓田地犁耕之后所揭露出的土块中所居住的雉鸡。因其栖息于土块间，故称之为“土雉鸡”。在《中部五十经》中，解说此“雉鸡”为“鸵鸟”。而在《词典》中，则称为“田鸡”。此名因其形状似懒散而易于隐藏，亦有拘缚创伤之意。
‘‘Amhe haṃsakoñcamorasame karotī’’ti vadanto heṭṭhā gahitaṃ ‘‘na taṃ koci haṃso vā koñco vā moro vā āgantvā kiṃ tvaṃ lapasīti nisedhetī’’ti idampi vacanaṃ saṅgītimanāruḷhaṃ tadā bhagavatā vuttamevāti dasseti. Tadā vadantoyeva hi evaṃ karotīti vattumarahati. ‘‘Evaṃ nu te’’tiādivacanaṃ, ‘‘avusitavāyevā’’tiādivacanañca mānavasena samaṇena gotamena vuttanti ambaṭṭho maññatīti adhippāyenāha ‘‘nimmāno dāni jātoti maññamāno’’ti.
有人说“我们行动如天鹅、孔雀、鹫鹰”，对此，世尊从下方制止说：“不是任何天鹅、孔雀或鹫鹰来此，何须谈论闲言碎语？”此言是经世尊时所说之正语。如是对曰：“正如此亦无妨。”及“确是如此”等语，皆由慧者（即如来）所说，意谓“此时生灭不定”，涉嫌权势。
Dāsiputtavādavaṇṇanā婢子之说解释
§267
267.Nimmādetīti a-kārassa ā-kāraṃ katvā niddeso ummāde madasaddena nipphannattāti dasseti ‘‘nimmadetī’’ti iminā. Nimmāneti vigatamāne. Yadi panāhaṃ gottaṃ puccheyyaṃ sādhu vatāti attho. Pākaṭaṃ kātukamyatāya tikkhattuṃ mahāsaddena avoca. Kasmā avocāti pana asuddhabhāvaṃ jānantassāpi tathāvacane kāraṇapucchā. Gottabhūtaṃ nāmameva adhippetaṃ, na visuṃ gottanti āha ‘‘mātāpettikanti mātāpitūnaṃ santaka’’nti. Gottañhi pitito laddhabbaṃ pettikameva, na mātāpettikaṃ. Na hi brāhmaṇānaṃ sagottāya eva āvāhavivāho icchito, gottanāmaṃ pana jātisiddhaṃ, na kittimaṃ, na guṇanāmaṃ vā, jāti ca ubhayasambandhinīti mātāpettikameva, na pettikamattaṃ. Nāmagottanti gottabhūtaṃ nāmaṃ, na kittimaṃ, na guṇanāmaṃ vā visesanaparanipātavasena vuttattā yathā ‘‘agyāhito’’ti. Nāmañca tadeva paveṇīvasena pavattattā gottañcāti hi nāmagottaṃ. Tattha yā ‘‘kaṇhāyano’’ti nāmapaṇṇatti niruḷhā, taṃ sandhāyāha ‘‘paṇṇattivasena nāma’’nti. Taṃ panetaṃ nāmaṃ kaṇhaisito paṭṭhāya tasmiṃ kulaparamparāvasena āgataṃ, na etasmiṃyeva niruḷhanti vuttaṃ ‘‘paveṇīvasena gotta’’nti. Gottapadassa vacanattho heṭṭhā vuttoyeva.
267. 关于“Nimmādeti”一词，取其由无“a”转为有“ā”形态，象征由愚昧转向沉醉，其声即喻为狂妄愚昧所发。其义即为“使人沉溺”。“Nimmāneti”为“不再沉溺”的状态。如有人询问某人行状是否良好，作此回答即意为“善矣”。此话出于直率言辞，伴随大声疾呼。为何如此言？即使知其有污秽，因其为氏族产生，故称“氏族”，不称“污族”。“Gotta”意指父系血缘得到的氏族，不是母系之称；且婆罗门不尊崇母系氏族，只重父系，且氏族乃生命血缘之根源，非品行、名誉所能及也。氏族名如无知者般流转，彼所谓“忘失学问者”。因名称与氏族如河流，故称之“氏族”，其下有“黑养子”等称谓，意谓名称为“名字”，非他义。此处氏族一词之字义，即之前所说。
‘‘Anussarato’’ti ettha na kevalaṃ anussaraṇamattaṃ adhippetaṃ, atha kho kulasuddhivīmaṃsanavasenevāti āha ‘‘kulakoṭiṃ sodhentassā’’ti, kulaggaṃ visodhentassāti attho. ‘‘Ayyaputtā’’ti ettha ayyasaddo ayyiraketi vuttaṃ ‘‘sāmino puttā’’ti. Catūsu dāsīsu disā okkākarañño antojātadāsī. Tenāha ‘‘gharadāsiyā putto’’ti. Ettha ca yasmā ambaṭṭho jātiṃ nissāya mānathaddho, na ca tassa yāthāvato jātiyā avibhāvitāya mānaniggaho karīyati, akate ca mānaniggahe mānavasena ratanattayaṃ aparajjhissati, kate pana mānaniggahe aparabhāge ratanattaye pasīdissati, na cedisī vācā pharusavācā nāma hoti cittassa saṇhabhāvato. Majjhimapaṇṇāsake abhayasuttañca (ma. ni. 2.83) ettha nidassanaṃ . Keci ca janā kakkhaḷāya vācāya vuttā agginā viya lohādayo mudubhāvaṃ gacchanti, tasmā bhagavā ambaṭṭhaṃ nibbisevanaṃ kattukāmo ‘‘ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyāna’’nti avoca.
此处“Anussarato”意不只单指追忆，亦含氏族纯正之审查，谓“将清净氏族之名洗涤”。“Ayyaputtā”中“ayya”语意为父亲，“sāmino puttā”为家中奴婢之子，四奴婢中有其后代，故称“奴婢之家子”，此中因众人轻视氏族血缘，若不确立实相，舍弃氏族之家，而持有轻慢心，则此心之轻慢必致轻狂不端。此乃《中部五十经》中“无畏经”之明证。又有人言语粗暴如火，譬如铁流溅射，故世尊言：“显贵子孙皆是释迦族，奴婢之家子你亦为释迦族。”
‘‘Idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī’’tiādīsu (pārā. 195) viya dahasaddo dhāraṇattho, dhāraṇañcettha pubbapurisavasena saññāpananti āha ‘‘okkāko no pubbapuriso’’tiādi. Dahasaddañhi bhasmīkaraṇe, dhāraṇe ca icchanti saddavidū. Pabhā niccharatīti pabhassaraṃ hutvā nikkhamati tathārūpena puññakammena dantānaṃ pabhassarabhāvato.
“此中有人如罪恶比库，破坏如来所说法律，放火焚烧其身。”此言即“放火声”，引为记忆证据之声，此意以先人规训之舍不得而称“放火者”。因火光明亮而发出，犹如善业所发光明。
Teti jeṭṭhakumāre. Paṭhamakappikānanti paṭhamakappassa ādikāle nibbattānaṃ. Kirasaddena cettha anussavatthena, yo vuccamānāya rājaparamparāya kesañci matibhedo, taṃ ulliṅgeti. Anussavavacaneneva hi ananussuto uttaravihāravāsiādīnaṃ matibhedo nirākarīyatīti. Mahāsammatassāti aggaññasutte vakkhamānanayena ‘‘ayaṃ no rājā’’ti mahājanena sammannitvā ṭhapitattā ‘‘mahāsammato’’ti evaṃ sammatassa. Yaṃ sandhāya vadanti –
“Teti”指“长兄”，又“初代国王”意谓国王世系最初之生成。此处暗示不同传说所生的各种国王之意，即论王系谱中诸不同意见。此处强调不承认由国王后裔或上层大族自居者的异说。称此人为“大公认者”，即《大起世经》中所称“这是我们的王”。以上即其所指。
‘‘Ādiccakulasambhūto, suvisuddhaguṇākaro;
『始于第一王族』者，『具足清净功德』也。
Mahānubhāvo rājāsi, mahāsammatanāmako.
『大德者，如皇王』，名为『大公认』。
Yo cakkhubhūto lokassa, guṇaraṃsisamujjalo;
『成天眼者』，『世间中如宝石光明灿然之德』也；
Tamonudo virocittha, dutiyo viya bhāṇumā.
『破暗显光明』，如『第二太阳』。
Ṭhapitā yena mariyādā, loke lokahitesinā;
『以此立定威严』，『于世间为世人利益者』；
Vavatthitā sakkuṇanti, na vilaṅghayitu janā.
『天众皆供养』，人众不可违犯此威严。
Yasassinaṃ tejassinaṃ, lokasīmānurakkhakaṃ;
『光辉』者，『威力』者，护持天下界者；
Ādibhūtaṃ mahāvīraṃ, kathayanti ‘manū’ti ya’’nti. (dī. ni. ṭī. 1.267);
谓为最初所出之大英雄，人们称彼为『摩努』。
Tassa ca puttapaputtaparamparaṃ sandhāya evaṃ vadanti –
因念及其子孙继承，谓之如是：
‘‘Tassa putto mahātejo, rojo nāma mahīpati;
『其子为大光明者，名曰罗阇，乃诸诸侯之主；
Tassa putto vararojo, pavaro rājamaṇḍale.
其子为贵罗阇，在诸王国中为清高者。
Tassāsi kalyāṇaguṇo, kalyāṇo nāma atrajo;
彼女有善德者，名为迦罗善子；」
Rājā tassāsi tanayo, varakalyāṇanāmako.
那位国王有一子，名为伐若迦梨耶那。
Tassa putto mahāvīro, mandhātā kāmabhoginaṃ;
其子为大勇士，乃欲乐之人曼陀阇。
Aggabhūto mahindena, aḍḍharajjena pūjito.
由大王所生，受大王所尊敬。
Tassa sūnu mahātejo, varamandhātunāmako;
其子名为大威光，名曰伐罗曼陀阇。
‘Uposatho’ti nāmena, tassa putto mahāyaso.
又以“优波萨多”为名，此子声名显赫。
Varo nāma mahātejo, tassa putto mahāvaro;
此子名为大威光，名号为大伐罗。
Tassāsi upavaroti, putto rājā mahābalo.
他是国王的大力子嗣。
Tassa putto maghadevo, devatulyo mahīpati;
那位王子的名字是摩诃提多，是天众等同的诸天领主；
Caturāsīti sahassāni, tassa puttaparamparā.
他的子孙传承有八千四百人。
Tesaṃ pacchimako rājā, ‘okkāko’iti vissuto;
其中有一位西方的国王，被称为『服役者』；
Mahāyaso mahātejo, akhuddo rājamaṇḍale’’ti. (dī. ni. ṭī. 1.267);
他名声显赫，光辉伟大，是王权之域中不被饥饿的王者。（《长部尼》注释一二六七页）
Idaṃ aṭṭhakathānuparodhavacanaṃ. Yaṃ pana dīpavaṃse vuttaṃ –
此为注疏的引言句。此前在《岛史》中所说者——
‘‘Paṭhamābhisitto rājā, bhūmipālo jutindharo;
最初即位的国王，守土者，名为朱提因达罗；
Mahāsammato nāmena, rajjaṃ kāresi khattiyo.
这位国王以“众所推崇者”为尊号，作为部族君主治理国家。
Tassa putto rojo nāma, vararojo ca khattiyo;
他的儿子名为罗诸王，亦为贵族；
Kalyāṇo varakalyāṇo, uposatho mahissaro.
贤善之人，极为贤善，守斋戒者，威严尊贵者。
Mandhātā sattamo tesaṃ, catudīpamhi issaro;
他们中第七世为悯达塔，四岛之主；
Varo upavaro rājā, cetiyo ca mahissaro’’tiādi.
尊贵的国王统治者，以及威严的守护者等诸如此类。
Yañca mahāvaṃsādīsu vuttaṃ –
关于所谓的《大史》诸书中所述，
‘‘Mahāsammatarājassa, vaṃsajo hi mahāmuni;
称曰：「大臣王之子系出于大贤者；
Kappādismiṃ rājāsi, mahāsammatanāmako.
在这个纪元中为王者者，名为大臣，
Rojo ca vararojo ca, tathā kalyāṇakā duve;
有罗者与瓦罗者，两者皆为善良美好；
Uposatho ca mandhātā, varako pavarā duve’’tiādi.
戒律清净者与险难者，两者皆为最上。」云云。
Sabbametaṃ yebhuyyato aṭṭhakathāvirodhavacanaṃ. Aṭṭhakathāyañhi mandhāturājā chaṭṭho vutto, maghadevarājā ekādasamo, tassa ca puttaparamparāya caturāsītisahassarājūnaṃ pacchimako okkākarājā, tesu pana mandhāturājā sattamo vutto, maghadevarājā anekesaṃ rājasahassānaṃ pacchimako, tassa ca puttaparamparāya anekarājasahassānaṃ pacchimako okkākarājāti evamādinā anekadhā virodhavacanaṃ aṭṭhakathāyaṃ nirākaroti. Nanu avocumha ‘‘kirasaddena cettha anussavatthena, yo vuccamānāya rājaparamparāya kesañci matibhedo, taṃ ulliṅgetī’’ti. Tesaṃ pacchatoti maghadevaparamparābhūtānaṃ kaḷārajanakapariyosānānaṃ caturāsītikhattiyasahassānaṃ aparabhāgeti yathānussutaṃ ācariyena vuttaṃ. Dīpavaṃsādīsu pana ‘‘kaḷārajanakarañño puttaparamparāya anekakhattiyasahassānaṃ pacchimako rājā sujāto nāma, tassa putto okkāko rājā’’ti vuttaṃ. Maghadevaparamparāya anekasahassarājūnaṃ aparabhāge paṭhamo okkāko nāma rājā ahosi, tassa paramparābhūtānaṃ pana anekasahassarājūnaṃ aparabhāge dutiyo okkāko nāma rājā ahosi, tassapi paramparāya anekasahassarājūnaṃ aparabhāge tatiyo okkāko nāma rājā ahosi. Taṃ sandhāyāha ‘‘tayo okkākavaṃsā ahesu’’ntiādi.
以上诸说，皆属释注中异说之辞。释注中说清净王为第六王，摩诃提婆王为第十一，且其子嗣传续有四万八千王，其后裔又有称为欧迦迦王者；其中清净王为第七王，摩诃提婆为众多千王中后裔，且其子嗣中亦有众多千王后裔称欧迦迦王，释注据此对诸多异说予以否定。然有人问：“在此所谓传闻文献中，何者为王系之异同标志？”此即指出摩诃提婆王系中，君主生出四万八千贵族王族分支之根本，且如传闻所述，由师长传授。至于《岛史》等，记称“贵族中欧迦迦君王之子孙，有诸多千王后裔，名曰苏迦陀王，其子即名欧迦迦王”。摩诃提婆王系中，君主后裔众多千王分支之初为欧迦迦王，其传续中第二为欧迦迦王，传续中第三亦称欧迦迦王。由此得名“三欧迦迦王系”。
Jātiyā pañcamadivase nāmakammādimaṅgalaṃ lokāciṇṇanti vuttaṃ ‘‘pañcamadivase alaṅkaritvā’’ti. Sahasā varaṃ adāsinti puttadassanena balavasomanassappatto turitaṃ avīmaṃsitvā tuṭṭhidāyavasena varaṃ adāsiṃ ‘‘yaṃ icchasi, taṃ gaṇhāhī’’ti. Sāti jantukumāramātā. Rajjaṃ pariṇāmetuṃ icchatīti mama varadānaṃ antaraṃ katvā imaṃ rajjaṃ pariṇāmetuṃ icchati.
人们说第五日出生者因名号业受吉祥，称其为“第五日装饰者”。他迅速赐福，不起疑虑，因儿子显现力量与威严而心生喜悦，以满足的心意赐予祝福：“你所愿者，即可取之”。这里是指母亲欲养育婴儿。因愿使国王更迭，故此祝福间接表达了希望国王发生变迁。
Rajjaṃkāressantīti rājabhāvaṃ mahājanena mahājanaṃ vā kārāpessanti. Nappasaheyyāti nivāsatthāya pariyatto na bhaveyya.
“议国者遣使”意指王国权柄将由大众或大势力派遣。若不愿容忍，即表示为了居住安稳不应发生动乱。
Kaḷāravaṇṇatāya kapilabrāhmaṇo nāma ahosi. Nikkhammāti gharāvāsato kāmehi ca nikkhamitvā. Sāko nāma sabbasāramayo rukkhaviseso, yena pāsādādi karīyate, taṃsamudāyabhūte vanasaṇḍeti attho. Bhūmiyā pavattaṃ bhummaṃ, taṃ guṇadosaṃ jāleti joteti, taṃ vā jalati jotati pākaṭaṃ bhavati etāyāti bhummajālā. Heṭṭhā cāti ettha ca-saddena ‘‘asītihatthe’’ti idamanukaḍḍhati. Etasmiṃ padeseti sākavanasaṇḍamāha. Khandhapantivasena dakkhiṇāvaṭṭā. Sākhāpantivasena pācīnābhimukhā. Tehīti migasūkarehi, maṇḍūkamūsikehi ca. Teti sīhabyagghādayo sappabiḷārā ca.
所谓喧哗之地，乃称为迦毗罗婆罗门者。出家者是指离开家室与欲望者。萨咖者是具全体性质的特异树种，以此树建宫殿等，故称为由森林集结而成。地面隆起即地脉，其性质有好坏之分，能燃烧照耀，或燃烧显露。此为地之网，故称“地网”。下方有“八十七”字样，作为标注。本地称为萨咖森林地，南为低地，树荫面朝西。此处有野猪、蛙鼠等，狮虎豹等猛兽皆为强壮有力者。
Etthāti evaṃ māpiyamāne nagare. Tumhākaṃ purisesu pariyāpannaṃ ekekampi purisaṃ paccatthikabhūtaṃ aññaṃ purisasatampi purisasahassampi abhibhavituṃ na sakkhissatīti yojanā. Cakkavattibalenāti cakkavattibalabhāvena. Atiseyyoti ativiya uttamo bhaveyya. Kapilassa isino vasanaṭṭhānattā kapilavatthu.
此处指城市地区。以“丈量”为分界线，认为在各街巷中无人能完全控制其他人，即使是一百人或一千人也无此能，指的是无法统一力量。“王权力量”是由王权权势产生。至高无上的意思是极其尊贵。迦毗罗的居所，名为迦毗罗固守地。
Nesaṃ santike bhaveyyāti sambandho. Asadisasaṃyogeti jātiyā asadisānaṃ gharāvāsapayoge hetubhūte. Avasesāhi attano attano kaṇiṭṭhāhi.
“应在他们附近”是指此处相关联系。所谓无真实接触，是指出生时父母与出生地的居住结合是导致原因。剩余者指的是自己最小者。
Vaḍḍhamānānanti anādare sāmivacanaṃ, anantarāyikāya puttadhītuvaḍḍhanāya vaḍḍhamānesu eva udapādīti attho. Lohitakatāya koviḷārapupphasadisāni. Kuṭṭharogo nāma sāsamasūrīrogā viya yebhuyyena saṅkamanasabhāvoti vuttaṃ ‘‘ayaṃ rogo saṅkamatī’’ti. Upari padarena paṭicchādetvā paṃsuṃ rāsikaraṇena datvā. Nāṭakitthiyo nāma naccantiyo. Rājabhariyāyo orodhā nāma. Tassāti susirassa. Migasakuṇādīnanti ettha ādisaddena vanacarakapetādike saṅgaṇhāti.
“增加者”指婉转劝阻言语，对子女扩展有障碍的人增加而起。红色的似鸽花含义。所谓“鼻炎”被形容为类似炎症扩散的疾病，称“此病传染”。以覆盖物盖于其上，以细沙做掩饰。“戏剧舞者”即名为舞女者。国王之妻中名为欧罗陀者。有关野猪犬等，是指森林里生活的守卫动物等。
Tasmiṃ rāmaraññe nisinneti sambandho. Padareti dāruphalake. Khattiyamāyārocanena attano khattiyabhāvaṃ jānāpetvā.
于那位美丽森林中端坐的是萨班陀。他居住于石头之上，即木果所在之处。作为属于士族阶层者，他以光明的自我觉知，证实自身的士族身份。
Mātikanti mātito āgataṃ. Pābhatanti mūlabhaṇḍaṃ, paṇṇākāro vā. Raññoti rāmarājassa jeṭṭhaputtabhūtassa bārāṇasirañño. Tatthāti bārāṇasiyaṃ. Idhevāti himavantapasseyeva. Nagaranti rājadhānībhūtaṃ mahānagaraṃ. Kolarukkho nāma kuṭṭhabhesajjupago eko rukkhaviseso. Byagghapatheti byagghamagge.
“玛提坎迪”指的是玛提托来者。“帕婆谭蒂”指根基的藏物，或指树叶的形状。“朗尼”是指那位美丽国王，是大儿子的身份，统治巴拉那西。“那儿”指的是巴拉那西城。“伊德诃”如同喜马拉雅雪山地区。“那伽”指成为王都的大城市。“寇罗卢迦”是一种名为苦多婆塞伽的药用树特种。“比亚嘎巴特”指的是虎道。
Mātulāti mātu bhātaro. Kesaggahaṇanti kesaveṇibandhanaṃ. Dussaggahaṇanti vatthassa nivasanākāro. Nhānatitthanti yathāvuttāya pokkharaṇiyā udakanhānatitthaṃ. Idānipi tesaṃ jātisambhedābhāvaṃ dassento ‘‘evaṃ tesa’’ntiādimāha. Āvāho dārikāharaṇaṃ. Vivāho dārikādānaṃ. Tatthāti tesu sakyakoliyesu. Dhātusaddānamanekatthattā samusaddo nivāsatthoti vuttaṃ ‘‘vasantī’’ti. Aggeti upayogatthe bhummavacanaṃ, ādyatthe ca aggasaddo, kiriyāvisesoti ca dasseti ‘‘taṃ agga’’ntiādinā. Yadettha bhagavatā vuttaṃ ‘‘atha kho ambaṭṭha rājā okkāko udānaṃ udānesi ‘sakyā vata bho kumārā, paramasakyā vata bho kumārā’ti, tadagge kho pana ambaṭṭha sakyā paññāyantī’’ti, tadetaṃ saddato, atthato ca sābhāvikanibbacananidassanaṃ ‘‘sakāhi bhaginīhipi saddhiṃ saṃvāsavasena jātisambhedamakatvā kulavaṃsaṃ anurakkhituṃ sakkuṇanti samatthentīti sakyā’’ti teyeva saddaracanāvisesena sākiyā. Yaṃ panetaṃ sakkatanighaṇṭusatthesu vuttaṃ –
“玛徒拉”指母亲的兄弟。“凯萨加哈那”指束发带。“都萨加哈那”指衣服的居住方式。洗浴地方指称池塘洗浴之所。今仍可见他们无出身差别者，故说“如此是也”及类似言辞。“阿瓦喝”是提亲带姑娘之意。“毗瓦荷”是姑娘的嫁赠。“当中”指萨迦族、拘梨族等。“瓦塔”表示元素名称多义聚合，作为居住之意即“瓦山弟”，也称“春天”。“阿格”用地之语，对初位者有最高的称呼，含行为特性。“佛世尊曾言：‘安巴达王发声道：‘萨迦的孩子啊，最尊贵的萨迦儿童啊’，当时‘安巴达萨迦’以智慧出类拔萃。”此言体现了语音的相同含义，同时说明了出世灭度中的自然共性。“萨迦族凭着姐妹般的和合同居，消除出身差别而能守护家族血统”，这即为萨迦族名的起源。
‘‘Sākarukkhapaṭicchannaṃ, vāsaṃ yasmā purākaṃsu;
“被红树遮盖，曾是早期的居所；”
Tasmā diṭṭhā vaṃsajāte, bhuvi ‘sakyā’ti vissutā’’ti.
“因此看见了血统上的族属，而在世间被广为称作‘萨迦’。
Tadetaṃ saddamattaṃ pati asābhāvikanibbacananidassanaṃ ‘‘kapilamunino vasanaṭṭhāne sākavane vasantīti sakyā,sākiyā’’ti ca.
这正是词义的本意，说明了‘迦毕罗圣者曾在树林住所安住，称为‘萨迦’或‘萨迦族’。
Kāḷavaṇṇatāya kaṇho nāmāti vuttaṃ ‘‘kāḷavaṇṇa’’ntiādi. Hanuyaṃ jātā massū, uttaroṭṭhassa ubhosu passesu dāṭhākārena jātā dāṭhikā. Idañca atthamattena vuttaṃ, taddhitavasena pana yathā etarahi yakkhe ‘‘pisāco’’ti samaññā, evaṃ tadā ‘‘kaṇho’’ti, tasmā jātamatteyeva sabyāharaṇena pisācasadisatāya kaṇhoti. Tathāhi vuttaṃ ‘‘yathā kho pana ambaṭṭha etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti, evameva kho ambaṭṭha tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānantī’’tiādi. Tattha pisāco jātoti idāni pākaṭanāmena suviññāpanatthaṃ purimapadasseva vevacanaṃ vuttaṃ. ‘‘Na sakabaḷena mukhena byāharissāmī’’tiādīsu (pāci. 619) viya upasaggavasena saddakaraṇattho harasaddo, puna dutiyopasaggena yutto uccāsaddakaraṇe vattatīti vuttaṃ ‘‘uccāsaddamakāsī’’ti.
关于“Kaṇho”为黑色之义，称其名为“kāḷavaṇṇa”等。口则长得粗糙，下颚和上颚两侧均长有牙。此说义理仅就字面解释足矣，但附加说明如今夜叉称其为“毕萨乔”（鬼怪一类），当时则称之为“kaṇho”，因其出身之义及其作为鬼怪之特性而得名。亦有传说：“正如今世人见到鬼怪称为‘毕萨乔’，当时人见此亦称‘kaṇho’。”此处“毕萨乔鬼怪”因显而易见而专文述说。诸如『不能用手口等正常方式显现』等（巴利典籍第619页）作为前缀语，为加重语音效果使用的附加音，另有后续附加语以完成朗诵发声，故称“发声词缀”。
§268
268. Attano upārambhamocanatthāyāti ācariyena, ambaṭṭhena ca attano attano upari pāpetabbopavādassa apanayanatthaṃ. ‘‘Attano’’ti hetaṃ vicchālopavacanaṃ. Paribhindissatīti anatthakāmatāpavedanena paribhedaṃ karissati, pesuññaṃ upasaṃharissatīti vuttaṃ hoti. Atthaviññāpane sādhanatāya vācā eva karaṇaṃ vākkaraṇaṃ niruttinayena, taṃ kalyāṇamassāti kalyāṇavākkaraṇo. Asmiṃ vacaneti ettha tasaddena kāmaṃ ‘‘cattārome bho gotama vaṇṇā’’tiādinā (dī. ni. 1.266) ambaṭṭhena heṭṭhā vutto jātivādo parāmasitabbo hoti, tathāpesa jātivādo vede vuttavidhināyeva tena paṭimantetabbo, tasmā paṭimantanahetubhāvena pasiddhaṃ vedattayavacanameva parāmasitabbanti dassetuṃ vuttaṃ ‘‘attanā uggahite vedattayavacane’’ti. Idāni ‘‘porāṇaṃ kho pana te ambaṭṭha mātāpettika’’ntiādinā bhagavatā vuttavacanassapi parāmasanaṃ dassento ‘‘etasmiṃ vā dāsiputtavacane’’ti āha. Apica paṭimantetunti ettha paṭimantanā nāma pañhāvissajjanā, uttarikathanā vā, tasmā atthadvayānurūpaṃ tabbisayassa ta-saddena parāmasanaṃ dassetīti daṭṭhabbaṃ.
第268条 关于“自己解脱自我束缚”的说法，指师长和“暗黑”（ambaṭṭha）以劝诫教诲，欲转变自身产生的错误谤讽语义。『自己（attano）』一词为缘故的省略词。因无益谤骂，已生破裂之意，故必定收敛。表现意义时，语词本身即起作用，故为善辞。上述语境中，显现“欲望”即以“四个Gotama的描述”等为标的，暗黑置于下，视为种族歧见，应禁止这般种族歧视之说，此种种族歧视语要用已定的表达予以压制，为约束之由确保以该用语而说为当。《戒律》（Dīgha Nikāya，1.266）中有“由自己发明的约束言论”，此乃修正旧日错误思想宣言的缘故。现时以“古时暗黑带母哭诉”等为引喻，世尊亦曾示范劝诫，诠释“在此下等奴才族群的言语中”，并强调约束的真正含义在于解除质疑与辩解，所故意对应不同语境而有差异的宣示。
§269
269.Tāvāti mantanāya paṭhamameva, akatāya eva mantanāyāti vuttaṃ hoti. Dujjānāti dubbiññeyyā, paṭhamameva sīsamukkhipituṃ asamatthanato , jātiyā ca dubbiññeyyattā, aṭṭassa ca dukkaraṇato ambaṭṭho sayameva mocetūti adhippāyo. Attanāva sakyesu ibbhavādanipātanena attano upari pāpuṇanaṃ sandhāya ‘‘attanā baddhaṃ puṭaka’’nti vuttaṃ, attanāva baddhaṃ puṭoḷinti attho.
第269条 关于“思维”说法，首以未做之前的思考为准。此谓“首轮思虑尚未形成”，也就是说，因难以理解且难以贯通，所以种族问题难解。且因出生原因难以转换，再加上生理障碍，暗黑常自我解脱。对于自己获得之此处，有记曰“捕获自己束缚的书籍”，意指自己束缚之条文或记录。
§270
270.Dhammo nāma kāraṇaṃ ‘‘dhammapaṭisambhidā’’tiādīsu (vibha. 718 ādayo) viya, dhammena saha vattatīti sahadhammo, so eva sahadhammikoti āha ‘‘sahetuko’’tiādi, pariyāyavacanametaṃ. Janako vā hetu, upatthambhako kāraṇaṃ. Aññena aṭṭhānagatena aññaṃ aṭṭhānagataṃ vacanaṃ. Tenāha ‘‘yo hī’’tiādi.
第270条 『法』之谓因。《法之精通分析》(dhammapaṭisambhidā)等书中指明，和法共行者即伴随法者，称为“同因者（sahetuka）”，此为同义词。生产因、支撑因，均称为因。以一者入一者之语法结构作表达。由此故称“那个即是”。
Tatoti dvikkhattuṃ codanāto paraṃ, tatiyacodanāya anāgatāya eva pakkamissāmīti vuttaṃ hoti.
此乃叮咛两次之后，第三次叮咛是关于将来的事，预先行警告，内容强调尚未到来的事情将会发生。
§271
271. Pūjitabbato sakko devarājā yakkho nāma. Yo aggissa pakativaṇṇo, tena samannāgatanti vuttaṃ ‘‘ādittanti aggivaṇṇa’’nti. Kandalo nāma pupphūpagarukkhaviseso, yassa setaṃ pupphaṃ pupphati, makuḷampissa setavaṇṇaṃ dāṭhākāraṃ hoti. Virūparūpanti viparītarūpasaṇṭhānaṃ.
第271条 尊敬者为萨咖天帝，名为夜叉。其特征为战士形象，故谓之“阿迪塔”，即火焰般之战士。坎达罗为一特定花树种类，树上开白色花朵，叶为白色且口感粗糙。反妖怪则为相反形态的存在。
Aṭṭhamasattāhe ajapālanigrodhamūle nisinnassa sabbabuddhassa āciṇṇasamāciṇṇaṃ appossukkataṃ sandhāya ‘‘ahañcevā’’tiādi vuttaṃ. Avattamāneti appaṭipajjamāne, ananuvattamāne vā. Tasmāti tadā tathāpaṭiññātattā. Tāsetvā pañhaṃ vissajjāpessāmīti āgato yathā taṃ mūlapaṇṇāsake āgatassa saccakaparibbājakassa samāgame (ma. ni. 1.357).
八七年中，有一位坐于无花果树根下的世尊，观察其一切行为，无论显露与否，均未曾枯萎，遂说「我自己也是如此」等语。所谓「被谴责」是指未遵行、不跟随之意。故此，当时即如实承认此义。然后舍弃疑问，承诺后当释疑。此语出于根本五十卷及真理游行者集会处（中部尼拘经1.357）。
‘‘Bhagavā ceva passati ambaṭṭho cā’’ti ettha itaresamadassane duvidhampi kāraṇaṃ dassento ‘‘yadi hī’’tiādimāha. Hi-saddo kāraṇatthe nipāto. Yasmā agaru, yasmā ca vadeyyuṃ, tasmāti sambandho. Aññesampi sādhāraṇato agaru abhāriyaṃ. Āvāhetvāti mantabalena avhānaṃ katvā. Tassāti ambaṭṭhassa. Antokucchi antaantaguṇādiko. Vādasaṅghaṭṭeti vācāsaṅghaṭṭane. Maññamānoti maññanato. Sambandhadassanañhetaṃ.
「世尊也见有刺」云，此处就他人视见而言，展示了两种因由，说「若是‘希’」等语。『希』字为因由的终结词，因为为初始，亦为可说之语，所以连接起来。其他情况通常也视为初始、不容负荷。『招引』者，指以智慧之力呼唤。此即指刺，乃由内边之尖端及末端性状等构成。所谓言语冲突，即言语相互纠缠。『认为』即心中所想。旨在展示关联见解。
§272
272.Tāṇaṃ gavesamānoti ‘‘ayameva samaṇo gotamo ito bhayato mama tāyako’’ti bhagavantaṃyeva ‘‘tāṇa’’nti pariyesanto , upagacchantoti vuttaṃ hoti. Sesapadadvayepi eseva nayo. Tāyatīti yathūpaṭṭhitabhayato pāleti. Tenāha ‘‘rakkhatī’’ti, kattusādhanametaṃ. Nilīyatīti yathūpaṭṭhiteneva bhayena upadduto nilīno hoti, adhikaraṇasādhanametaṃ. Sarasaddo hiṃsane, tañca viddhaṃsanameva adhippetanti vuttaṃ ‘‘bhayaṃ hiṃsati viddhaṃsetī’’ti, kattusādhanametaṃ.
272.「寻求刺」者，即「这位就是修行者果德玛，我的母亲因恐惧而来此」时，专门访问世尊。此中可以以两种意义理解。如母亲因恐惧而护持，故言「保护」，谓其为凶器之防护。称「隐匿」则因如置于恐惧之处被损害而受损，意为事物之防护。声为伤害之意，据说「恐惧伤害且破坏」，故仍为凶器防护。
Ambaṭṭhavaṃsakathāvaṇṇanā安巴德家族故事解释
§274
274.Gaṅgāya dakkhiṇatoti gaṅgāya nāma nadiyā dakkhiṇadisābhāge. Brāhmaṇatāpasāti brahmakulino tāpasā. Saraṃ vā sattiādayo vā parassa upari khipitukāmassa mantānubhāvena hatthaṃ na parivattati, hatthe pana aparivattante kuto āvudhaṃ parivattissatīti tathā aparivattanaṃ sandhāya ‘‘āvudhaṃ na parivattatī’’ti vuttaṃ. Bhadraṃ bhoti sampaṭicchanaṃ, sādhūti attho. Dhanunā khittasarena agamanīyaṃ sasambhārakathānayena ‘‘dhanu agamanīya’’nti vuttaṃ yathā ‘‘dhanunā vijjhati, cakkhunā passatī’’ti. Ambaṭṭhaṃ nāma vijjanti sattānaṃ sarīre abbhaṅgaṃ ṭhapetīti ambaṭṭhā niruttinayena, evaṃladdhanāmaṃ mantavijjanti attho. Yato ambaṭṭhā vijjā etasmiṃ atthīti katvā kaṇho isi ‘‘ambaṭṭho’’ti paññāyittha, tabbaṃsajātatāya panāyaṃ māṇavo ‘‘ambaṭṭho’’ti voharīyati. So kira ‘‘kathaṃ nāmāhaṃ disāya dāsiyā kucchimhi nibbatto’’ti taṃ hīnaṃ jātiṃ jigucchanto ‘‘handāhaṃ yathā tathā imaṃ jātiṃ sodhessāmī’’ti niggato. Tena vuttaṃ ‘‘idāni me manorathaṃ pūressāmī’’ti. Ayañhissa manoratho – vijjābalena rājānaṃ tāsetvā tassa dhītaraṃ laddhakālato paṭṭhāya myāyaṃ dāsajāti sodhitā bhavissatīti.
274.所谓恒河南面者，指恒河之南方河段。婆罗门苦行者，指婆罗门之家修苦行者。瘤或石头等乃欲置于他人之上，用以阻止其转动，借以保护。若手不转，可凭何转其凶器，如此探讨不转之意，谓「凶器不转动」。『吉祥』意为令顺利安稳，『善』意指其义。以弓弦张力牵引，例如「弓被射出，眼能观看」。此刺名知于众生体中破损处之意思，称为刺，表明其义。由此因刺者知晓此义，据传说黑帝释称其为「刺」，此为出生血统之名称，是俗童称呼此为「刺」。他曾自问「我为何被名为藏于方向之迹？」因嫌弃低贱出身，立誓「我当如此调查此血统」。故说「现在我的愿望将被满足」。其愿望因智慧之力燃起，意味着彼时其为王者下而备受赞誉，其女得时出生，被视为高贵的奴隶出生。
Seṭṭhamanteti seṭṭhabhūte vedamante. Ko nu kiṃ kāraṇā dāsiputto samāno maddarūpiṃ dhītaraṃ yācatīti attho. Khurati chindati, khuraṃ vā pāti pivatīti khurappo, khuramassa agge appīyati ṭhapīyatīti vā khurappo, saro. Mantānubhāvena rañño bāhukkhambhamattaṃ jātaṃ, tena pana bāhukkhambhena ‘‘ko jānāti, kiṃ bhavissatī’’ti rājā bhīto ussaṅkī utrasto ahosi. Tathā ca vuttaṃ ‘‘bhayena vedhamāno aṭṭhāsī’’ti.
所谓最优秀者，即在所有优秀中最为杰出者。缘何一名奴隶之子同情乞求仿佛丁香状的女儿，此为义。所谓铁刃，取或割断铁刃之意，铁刃前端较为锋利，故称之为铁刃。因女儿手臂受伤，据称为铁刃所伤，国王因担忧感到恐惧不安、焦虑不定。故有云「因恐惧而受伤，痛苦达八日」。
Sarabhaṅgajātake (jā. 2.17.52) āgatānaṃ daṇḍakīrājādīnaṃ pacchā okkākarājā ahosi, tesaṃ pavatti ca sabbattha cirakālaṃ pākaṭāti āha ‘‘daṇḍakīrañño’’tiādi. Aparaddhassa daṇḍakīrañño, aparaddho nāḷikero, ajjuno cāti sambandho. Satipi vālukādivasse āvudhavasseneva vināsoti vuttaṃ ‘‘āvudhavuṭṭhiyā’’ti. ‘‘Ayampi īdiso mahānubhāvo’’ti maññamānā evaṃ cintayantā bhayena avocunti daṭṭhabbaṃ.
狮身鹿经（Jataka 2.17.52）中记载，随达那达迦邦王等后来国王为奥迦迦王，他们的统治存在极久远，处处显明。所谓达那达迦王是指罪恶王，罪恶王则为那利卡雷，阿犹诺三者关系如此。据传说，沙粒等所界如凶器雨水一般毁灭，故称为「凶器崩坏」。自视极为伟大的人怀此思想，因恐惧而说「此人当见此」。
Undriyissatīti bhindiyissati. Kammarūpañhetaṃ ‘‘pathavī’’ti kammakattuvasena vuttattā yathā ‘‘kusulo bhijjatī’’ti. Tenāha ‘‘bhijjissatī’’ti. Thusamuṭṭhīti palāsamuṭṭhi, bhusamuṭṭhi vā. Kasmāti āha ‘‘sarasanthambhanamatte’’tiādi.
『将裂开』者，将破碎也。盖此『地』乃业所生之色，以业之作者格而说，如『粮仓破裂』之例，故言『将破碎』也。『一把糠』者，一把糠秕，或一把碎屑也。问『为何』，故说『仅在支撑水分之限度』等语。
Bhītatasitā bhayavasena chambhitasarīrā uddhaggalomā honti haṭṭhalomā, abhītatasitā pana bhayupaddavābhāvato acchambhitasarīrā patitalomā honti ahaṭṭhalomā, khemena sotthinā tiṭṭhanti, tāya pana patitalomatāya tassa sotthibhāvo pākaṭo hotīti phalena kāraṇaṃ vibhāvetuṃ pāḷiyaṃ ‘‘pallomo’ti vuttanti dasseti ‘‘pannalomo’’tiādinā. Niruttinayena padasiddhi yathā taṃ bhayabheravasutte ‘‘bhiyyo pallomamāpādiṃ araññe vihārāyā’’ti (ma. ni. 1.36 ādayo). Idanti osānavacanaṃ. ‘‘Sace me rājā taṃ dārikaṃ dasseti, kumāro sotthi pallomo bhavissatī’’ti paṭiññākaraṇaṃ pakaraṇatoyeva pākaṭaṃ. Tenāti kaṇhena. Manteti bāhukkhambhakamantassa paṭippassambhakavijjāsaṅkhāte mante. Evarūpānañhi bhayupaddavakarānaṃ mantānaṃ ekaṃseneva paṭippassambhakamantāhonti yathā taṃ kusumārakavijjādīnaṃ. Parivattiteti pajappite. Attano dhītuyā apavādamocanatthaṃ taṃ adāsaṃ bhujissaṃ karoti. Tassā anurūpe issariye ṭhapanatthaṃ uḷāre ca naṃ ṭhāne ṭhapesi. Ekena pakkhenāti mātupakkhena. Karuṇāyanto samassāsanatthaṃ āha, na pana uccākulīnabhāvadassanatthaṃ. Tenāha ‘‘atha kho bhagavā’’tiādi.
恐惧若极，其身体如同被寒冷击打，身上细毛竖立，称为『uddaggalomā』，或称为『haṭṭhalomā』。若无恐惧因缘，身体则无毛竖立，称『acchambhitasarīrā』，毛亦倒伏，谓之『patitalomā』，亦称『ahaṭṭhalomā』。以此表明安全与安稳之状态。此因功德而成熟显露，应以『pallomo』一词解义，亦作『pannalomo』等。语言用法及字义，如《中部经注》所引：“恐惧更甚，毛发竖立，隐居森林。”此为表达恐惧之病痛。所谓“若我王见此少女，少年则安全毛发竖立”之誓言，乃显然例证由情境所生的明白。此言『kanha』，意为沉思。『manta』即为意念调伏之智，因调伏思惟而得安止，犹如花香等诱导心安。所谓翻转，即转变。以智慧断除自身嫡女非议，因之持杖加作中止。其杖依相称所置于树上，而非室内。‘一方’即母家所在。因慈悲普遍诚劝，非高贵世家显扬，故言“于是世尊”起者。
Khattiyaseṭṭhabhāvavaṇṇanā刹帝利最胜性解释
§275
275.Brāhmaṇesūti vohāramattaṃ, brāhmaṇānaṃ samīpe brāhmaṇehi laddhabbāni āsanādīni labhethāti vuttaṃ hoti. Tena vuttaṃ ‘‘brāhmaṇānaṃantare’’ti. Kevalaṃ vedasatthānurūpaṃ paralokagate saddhāya eva kātabbaṃ, na tadaññaṃ kiñci abhipatthentenāti saddhanti nibbacanaṃ dassetuṃ ‘‘matake uddissa katabhatte’’ti vuttaṃ. Maṅgalādibhatteti ettha ādisaddena ussavadevatārādhanādibhatte saṅgaṇhāti. Yaññabhatteti pāpasaññamādivasena katabhatte. ‘‘Pāpasaññamādibhatto bhavissatī’’tiādinā hi aggihomo idha yaññaṃ. Pāhunakānanti atithīnaṃ. Anāgantukānampi pāheṇakabhattaṃ ‘‘pāhuna’’ntveva vuccatīti āha ‘‘paṇṇākārabhatte vā’’ti. Āvaṭaṃ nivāraṇaṃ. Anāvaṭaṃ anivāraṇaṃ. Khattiyabhāvaṃ appatto ubhatosujātābhāvato. Tenāha ‘‘aparisuddho’’ti.
275.“在婆罗门中”纯指称呼，谓婆罗门应依其种姓，得婆罗门所应有座席等经所载。由此有“在婆罗门之间”之言。单凭世间诸神迹、对往生之信心应信不疑，非以种姓身分为归宿，故不以种姓为所求，显示涅槃实况，因此称为“关于本生、关于所作”。所谓‘吉祥等食’此处以起首词汇统摄诸喜神、火供等。‘牺牲供食’则因带恶意等心作供。‘宾客’指有来访者。其中亦有外客，故宾客亦称外来者。曰“叶片类食物”以为遮障。遮障有无两种。无遮障便无障碍。‘刹帝利相’不现，因二种种姓不纯合而无此相，故称“非清净”。
§276
276.Itthiyā vā itthiṃ karitvāti ettha karaṇaṃ nāma kiriyāsāmaññavisayaṃ karabhūdhātūnaṃ atthavasena sabbadhātvantogadhattāti āha ‘‘pariyesitvā’’ti. Khattiyakumārassa bhariyābhūtaṃ brāhmaṇakaññaṃ itthiṃ pariyesitvā gahetvā brāhmaṇānaṃ itthiyā vā khattiyāva seṭṭhā, ‘‘hīnā brāhmaṇā’’ti pāḷimudāharitvā yojetabbaṃ. ‘‘Purisena vā purisaṃ karitvāti etthāpi eseva nayo’’ti (dī. ni. ṭī. 1.276) ācariyena vuttaṃ. Tatthāpi hi khattiyakaññāya patibhūtaṃ brāhmaṇakumāraṃ purisaṃ pariyesitvā gahetvā brāhmaṇānaṃ purisena vā khattiyāva seṭṭhā, hīnā brāhmaṇāti yojanā. Kismiñcideva pakaraṇeti ettha pakaraṇaṃ nāma kāraṇaṃ ‘‘etasmiṃ nidāne etasmiṃ pakaraṇe’’tiādīsu (pāci. 42, 90) viya, tasmā rāgādivasena pakkhalite ṭhāne hetubhūteti attho, taṃ pana atthato aparādhova, so ca akattabbakaraṇanti āha ‘‘kismiñcideva dose’’tiādi. Bhassasaddo bhasmapariyāyo. Bhasīyati niratthakabhāvena khipīyatīti hi bhassaṃ, chārikā. ‘‘Vadhitvā’’ti etassa atthavacanaṃ ‘‘okiritvā’’ti.
276.“女或作女”即此处所说之‘做’乃指凡俗活动之意义，涵盖所有实相之因缘，故云“寻求”。有刹帝利子侍或取得婆罗门女子，谓此女子为妻。婆罗门女子或刹帝利女子之一属应被选为配偶，称为“较下之婆罗门”，借此处梵语例证说明。亦有男子择妇或妇择夫，皆为此理（《中部注》载）。然实则婆罗门女配刹帝利公子，或刹帝利女配婆罗门子，此谓“婆罗门中较下”。所谓“某一事情”者，此‘事情’即指因缘，云“在此之因，由此之事”为此理。因嗔等障而堕至不净处，亦由此。是以言之为过犯。且语声若破损即为废语。语者，碎句歌辞也。‘杀害’此意谓伤害断绝。
§277
277. Kammakilesehi janetabbo, tehi vā jāyatīti janito, sveva janeto, manussova . Tathā hi vuttaṃ ‘‘ye gottapaṭisārino’’ti. Tadetaṃ pajāvacanaṃ viya jātisaddavasena bahumhi ekavacananti āha ‘‘pajāyāti attho’’ti. Etasmiṃ janetipi yujjati. Paṭisarantīti gottaṃ paṭicca ‘‘ahaṃ gotamo, ahaṃ kassapo’’tiādinā saraṇaṃ karonti vicinanti.
277.因业烦恼而生，因此亦生。生者本身，即人类。故云“诸族之依止者”。此言如众教训中所称，以复数而兼单数，谓“一切众生以出生名称相称”，故言“出生”义。『janetī』中含有『jāti』意，意为‘生起’。依赖血族，谓因“我为果德玛，亦为咖萨巴”等而言寻所归依者。
Paṭhamabhāṇavāravaṇṇanā niṭṭhitā. · 第一诵品解释完毕。
Vijjācaraṇakathāvaṇṇanā明行说解释
§278
278. Imasmiṃ pana siloke āhariyamāne brahmagarukā saddheyyataṃ āpajjissanti, ambaṭṭho ca ‘‘vijjācaraṇasampanno’’ti padaṃ sutvā vijjācaraṇaṃ pucchissati, evamayaṃ vijjācaraṇaparidīpanī desanā mahājanassa sātthikā bhavissatīti passitvā lokanātho imaṃ silokaṃ sanaṅkumārabhāsitaṃ āharīti imamatthampi vibhāvento ‘‘imāya pana gāthāyā’’tiādimāha. Itarathā hi bhagavāpi asabbaññū parāvassayo bhaveyya, na ca yujjati bhagavato parāvassayatā sammāsambuddhabhāvato. Tenāha ‘‘ahampi hi, ambaṭṭha, evaṃ vadāmī’’tiādi. Brāhmaṇasamaye siddhanti brāhmaṇaladdhiyā pākaṭaṃ. Vakkhamānanayena jātivādādipaṭisaṃyuttaṃ.‘‘Saṃsanditvāti ghaṭetvā, aviruddhaṃ katvāti attho’’ti (dī. ni. ṭī. 1.277) ācariyenavuttaṃ. Idāni pana potthakesu ‘‘paṭikkhipitvā’’ti pāṭho dissati, so ayuttova. Kasmāti ce? Na hi pāḷiyaṃ brāhmaṇasamayasiddhaṃ vijjācaraṇaṃ paṭikkhipati, tadeva ambaṭṭhena cintitaṃ vijjācaraṇaṃ ghaṭetvā aviruddhaṃ katvā anuttaraṃ vijjācaraṇaṃ desetīti.
278.此偈句中提及，住持婆罗门道者因笃信而尊重，大德巴特陀闻“博学行持圆满”之词，必将问询；凭此偈语以启示大众，乃为正法之真实宣扬。龙天曰：“我亦如此言。”在婆罗门处成就者，以所得婆罗门之财明显证成。通过言词佐证，反驳种族论等偏见。所谓“相近”即调合秩序；“不相违”意指和谐相处。如《中部注》说：“此为容器，整体无碍。”现今书中读法为“放弃”，因识别有违文字。为此“杀害”一意另加说明“毁坏”。
Vādoti laddhi, vacībhedo vā. Tenāha ‘‘brāhmaṇa…pe…ādivacana’’nti. Laddhipi hi vattabbattā vacanameva. Idanti ajjhenajjhāpanayajanayājanādikammaṃ, na vessassa, na khattiyassa, na tadaññesanti atthaṃ ādisaddena saṅgaṇhāti. Sabbatthāti gottavādamānavādesu. Tatthāpi hi gottavādoti gottaṃ ārabbha vādo, kassapassevidaṃ vaṭṭati, na kosiyassātiādivacananti attho. Mānavādoti mānaṃ ārabbha attukkaṃsanaparavambhanavasena vādo, brāhmaṇassevidaṃ vaṭṭati, na suddassātiādivacananti attho. Jātivāde vinibaddhāti jātisannissitavāde paṭibaddhā. Sabbatthāti gottavādavinibaddhādīsu. Gottavādavinibaddhāti hi gottavāde vinibaddhā. Mānavādavinibaddhāti mānavāde vinibaddhā, ye hi brāhmaṇasseva ajjhenajjhāpanayajanayājanādayoti evaṃ attukkaṃsanaparavambhanavasena pavattā, te mānavādavinibaddhā ca honti. Āvāhavivāhavinibaddhāti āvāhavivāhesu vinibaddhā. Ye hi vinibaddhattayavasena ‘‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’’ti evaṃ pavattanakā, te āvāhavivāhavinibaddhā ca hontīti imamatthasesaṃ sandhāya ‘‘esa nayo’’ti vuttaṃ. Āvāhavivāhavinibaddhabhāvavibhāvanatthañhi ‘‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’’ti pāḷiyaṃ vuttaṃ, tadetaṃ jātivādādīhi tīhi padehi yojetabbaṃ. Āvuttiādinayena hi jātivādādayo dvikkhattumatthadīpakā. Tathā hi ācariyena vuttaṃ ‘‘ye pana āvāhavivāhavinibaddhā, te eva sambandhattayavasena ‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti evaṃ pavattanakā’’ti (dī. ni. ṭī. 1.278).
“辩论”指争执，或言语对立。此故说「婆罗门……如是……初言」等语。辩论本是言语的铺陈。在此乃指诸如修学具足、诵持及献供等功课之业，不指吠舍、刹帝利等姓氏，而是以初字概括其义。所谓“普遍”，意指族群间的争辩论说。因“族群争辩”从族名起头，循环如迦萨婆等名言，不是指净特等语。所谓“人族之辩”，则由傲慢心起，以毁谤好友的方式进行，像婆罗门那样循环而不是净特等语。所谓“出生上的争论”系指依附族群之争论。所谓“普遍”，包括针对族群论辩等多种。所谓针对族群论辩是指“族群论辩”中有所附着。所谓人族论辩依附人族论辩，那些婆罗门般进行修学具足、诵持、献供等且以辱骂毁谤为手段的，即属人族论辩者。所谓牵连订婚论辩，是指牵连订婚者所附着的争论。那些因附着而发出“你是阿拉汉还是我为阿拉汉”之类言语者，便属于牵连订婚论辩者。为明此义，于牵连订婚论辩之性质，婆罗门文言中有言“你是阿拉汉还是我为阿拉汉”之语，该语须结合出生论三语词。出生论等通过重复词语，反映出双重意义。如导师说：“至于那些因牵连订婚而附着争论的人，言语便是‘你是阿拉汉还是我为阿拉汉’。”此即本义，谓此类言语归入牵连订婚论辩。
Nanu pubbe vijjācaraṇaṃ puṭṭhaṃ, kasmā taṃ puna pucchatīti codanaṃ sodhento ‘‘tato ambaṭṭho’’tiādimāha. Tattha yatthāti yassaṃ vijjācaraṇasampattiyaṃ. Brāhmaṇasamayasiddhaṃ sandhāya vuttaṃ. Laggissāmāti olaggā antogadhā bhavissāma. Tatoti tāya vijjācaraṇasampadāya. Avakkhipīti avacāsi. Paramatthato avijjācaraṇāniyeva ‘‘vijjācaraṇānī’’ti gahetvā ṭhito hi paramatthato vijjācaraṇesu vibhajiyamānesu so tato dūrato apanīto nāma hoti. Yatthāti yassaṃ pana vijjācaraṇasampattiyaṃ. Anuttaravijjācaraṇaṃ sandhāya vuttaṃ. Jānanakiriyāyoge kammampi yujjanakiriyāyoge kattāyeva upapanno. Padhānakiriyāpekkhā hi kārakāti vuttaṃ ‘‘ayaṃ no vijjācaraṇasampadā ñātuṃ vaṭṭatī’’ti. Evamīdisesu. Samudāgamatoti ādisamuṭṭhānato.
“之前问过学问行为，为何复问”，此激励询问之语曰“于是懊丧”等。此中“何处”，指的是其学问行为的完成。因沟通婆罗门的俗成之时而说。曰“我们将住落其中”，意即将无退转地降服于此。意在此学问成就，弃置掉落。由本意以“学问行为”作划分。所谓“弃置”是指言辞。若从终极而言，那些不被弃置的即为“学问行为”，若分辨终极学问行为，以此为准则，自远方转回不被弃置。所谓“何处”，指的是其学问成就。针对无上学问行为而说。因于知识智慧结合之功用，以及业务结合之功用而来，故为完成者。因视角责任等说“此为我们的学问成就，应当知晓”。如此等等。“起源发生”是指起头发出的意思。
§279
279. Kāmaṃ caraṇapariyāpannattā caraṇavasena niyyātetuṃ vaṭṭati, ambaṭṭhassa pana asamapathagamanaṃ nivārento sīlavaseneva niyyātetīti imamatthaṃ vibhāvetuṃ ‘‘caraṇapariyāpannampī’’ti vuttaṃ. Brahmajāle (dī. ni. 1.7, 11, 21) vuttanayena khuddakādibhedaṃ tividhaṃ sīlaṃ. Sīlavasenevāti sīlapariyāyavaseneva. Kiñci kiñci sīlanti brāhmaṇānaṃ jātisiddhaṃ ahiṃsanādiyamaniyamalakkhaṇaṃ appamattakaṃ sīlaṃ. Tasmāti tathā vijjamānattā, attani vijjamānaṃ sīlamattampi nissāya laggeyyāti adhippāyo. ‘‘Tattha tattheva laggeyyāti tasmiṃ tasmiṃyeva brāhmaṇasamayasiddhe sīlamatte ‘caraṇa’nti laggeyyā’’ti (dī. ni. ṭī. 1.279) ācariyena vuttaṃ, tadetaṃ aṭṭhakathāyameva sākāravacanassa vuttattā vicāretabbaṃ, adhippāyamattadassanaṃ vā etaṃ. Ayaṃ panettha attho – tattha tattheva laggeyyāti tasmiṃ tasmiṃyeva attani vijjamānasīlamattapaṭisaṃyuttaṭṭhāne ‘‘mayampi caraṇasampannā’’ti laggeyya, tasmā sīlavaseneva niyyātetīti sambandho. Tathāpasaṅgābhāvato pana upari caraṇavaseneva niyyātetīti dassento ‘‘yaṃ panā’’tiādimāha. Rūpāvacaracatutthajjhānaniddeseneva arūpāvacarajjhānānampi niddiṭṭhabhāvāpattito ‘‘aṭṭhapi samāpattiyo ‘caraṇa’nti niyyātitā’’ti vuttaṃ. Tānipi hi aṅgasamatāya catutthajjhānānevāti. Niyyātitāti ca asesato nīharitvā gahitā, nidassitāti attho. Vipassanāñāṇato panāti ‘‘so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammanīye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmetī’’tiādinā nayena vipassanāñāṇato paṭṭhāya.
279.由于在行为方面游移不定，因行为而被束缚，故应予以调整；言“虽行为游移不定，但基于戒律应予约束”。此义可分解以说明。婆罗门界在《婆罗门网》经中（《中部相应部》注释卷一第7、11、21页）以师之言，分出小经等三种戒。所谓“戒律方面”，即戒的范畴。婆罗门诸戒，如出生族性所确立的非伤害及不净等清净戒法，皆为审慎戒。是以持戒现有，用以依止。如经中所说：“在其各处落定，则确立为婆罗门界戒律之‘行为’”。师者言：“此义即在此经注中对圣者用语的阐释，应审视此教义，也可视为止息烦恼的示现”。此处意指——“在诸处确立”即在其各处现行的出离之戒的基础上，诸自觉者可视己为行为士，依戒律修持。故与戒律范畴相应而约束。且因无依缘，遂以上戒律为行为之依止而限。“基于此因缘”，又说“如‘色界、无色界诸禅圣境第八禅定’被称为‘行为’戒律所约”。所谓“约束”，意指全面涵摄并指明状态。以禅定停止烦恼、净化心识、提升念觉，令心识进入无染清净之境，反复引导心识朝妙智、明智、忍耐等方向法要，令其循规和合，故依戒律为心识行为限制，被称“约束”。
Catuapāyamukhakathāvaṇṇanā四种堕落之门论的注释
§280
280.Asampāpuṇantoti ārabhitvāpi sampajjitumasakkonto. Avisahamānoti ārabhitumeva asakkonto. ‘‘Khārī’’ti tāpasaparikkhārassetaṃ adhivacanaṃ, so ca anekabhedoti vibhajitvā dassetuṃ ‘‘araṇī’’tiādi vuttaṃ. Tattha araṇīti heṭṭhimuparimavasena aggidhamanakaṃ araṇīdvayaṃ. Kamaṇḍalūti kuṇḍikā. Sujāti homadabbi. Sujāsaddo hi homakammani habyannādīnamuddharaṇatthaṃ katadabbiyaṃ vattati yathā taṃ kūṭadantasutte ‘‘paṭhamo vā dutiyo vā sujaṃ paggaṇhantāna’’nti (dī. ni. 1.341). Tathā hi imasmiṃyeva ṭhāne ācariyena vuttaṃ ‘‘sujāti dabbī’’ti (dī. ni. ṭī. 1.280). Habyannādīnaṃ sukhaggahaṇatthaṃ jāyatīti hi sujā. Keci pana imamatthamavicāretvā tunnatthameva gahetvā ‘‘sūcī’’ti paṭhanti, tadayuttameva ācariyena tathā avaṇṇitattā. Camati adatīti camaro, migaviseso, tassa vālena katā bījanī cāmarā. Ādisaddena tidaṇḍatighaṭikādīni saṅgaṇhāti. Kucchitena vaṅkākārena jāyatīti kājo yathā ‘‘kālavaṇa’’nti; kacati bhāraṃ bandhati etthāti vā kāco. Duvidhampi hi padamicchanti saddavidū. Khāribharitanti khārīhi paripuṇṇaṃ. Ekena vi-kārena padaṃ vaḍḍhetvā ‘‘khārivividha’’nti paṭhantānaṃ vāde samuccayasamāsena atthaṃ dassento ‘‘ye panā’’tiādimāha.
280.谓因行为处行不稳定故应加约束行，因欲邪行中不正确行走而阻止，以戒律约束之，此即“虽行为游移不定，但依戒律应约束”。《婆罗门网》经文（《中部相应部》注释卷一第7、11、21页）中，由教师之言，分小经等三部戒。所谓戒律范畴，意指戒的总称。诸婆罗门诸戒，以其族诞生时固有的非杀生等不净障标示，为审慎戒的清净戒律。故依此观点，应如现有所定，将戒律与行为相依附。教师言：“在彼处、彼时应附戒律”，意指在该特定婆罗门族诞生时依据其戒律约束行为。此语在本注中正是对启示性言论的阐述，应细察其目的，也可视作戒律掌握之示现。谓此义——“在诸处、诸时应依戒律之行为”，即在本身存在的戒律场所确立行为境界，“我亦同具行为”的约定意涵，因此此行为应受戒律约束。因缘不合则无法现行，应依戒律为行为之约束。教师言：“若缺乏缘由，行为上就应如是被约束”，由此示明“某事”及相关项目。关于色界及无色界第四禅定领域等作为行为领域亦已明示为行为戒律所约束。所谓约束即清除并加以限定，此意。由于观慧之智使然，谓“于清净、圆满的心识安住、聚摄、无染垢、净化、正法勤行之中，使心识扩充、托持、不生染污”，由此得见正观慧者的正见心识之聚摄。
Nanu upasampannassa bhikkhuno sāsanikopi yo koci anupasampanno atthato paricārakova hoti api khīṇāsavasāmaṇero, kimaṅgaṃ pana bāhirakapabbajiteti anuyogaṃ pati tattha visesaṃ dassetuṃ ‘‘kāmañcā’’tiādi vuttaṃ. Vuttanayenāti ‘‘kappiya…pe… vattakaraṇavasenā’’ti evaṃ vuttanayena. Anekasatasahassasaṃvaravinayasamādānavasena upasampannabhāvassa visiṭṭhabhāvato khīṇāsavasāmaṇeropi puthujjanabhikkhuno paricārakoti vutto.
询问曰：“若已达上座比库戒律，何人不达实为侍奉者？即使为已断惑比库尼或沙玛内拉，若在外方游方，何理问及？”为说明此等特异情形，遂有“某某说”等言。所谓“说教法”，即“允许……如是教学行为”之语。据说，因大量持守戒律，且具有上座地位，故即使是不觉者沙玛内拉，亦被视为比库之侍养者。
‘‘Navakoṭisahassāni, asītisatakoṭiyo;
“九千万，八十亿”等。
Paññāsasatasahassāni, chattiṃsa ca punāpare;
五万三千多人的数目，还有三十三人；
Ete saṃvaravinayā, sambuddhena pakāsitā;
这些都是舍诃律仪，通过佛陀所昭示的；
Peyyālamukhena niddiṭṭhā, sikkhā vinayasaṃvare’’ti. (visuddhi. 1.20; apa. aṭṭha. 2.55; paṭi. ma. aṭṭha. 1.2.37);
以破锅口形象被指出，作为戒律的约束。
Evaṃ vuttappabhedānaṃ anekasatasahassānaṃ saṃvaravinayānaṃ samādāya sikkhanena uparibhūtā aggabhūtā sampadāti hi upasampadā, tāya cesa upasampadāya puthujjanabhikkhu upasampannoti.
如此所说的诸多数以万计的舍诃律仪，通过学习修持而得以实现、完成，这就是具足、成就的比库受具足戒。当受具足戒后，便称出家为在家外之比库。
Ayaṃ panāti yathāvuttalakkhaṇo tāpaso. Tāpasā hi kammavādikiriyavādino, na sāsanassa paṭāṇībhūtā, yato nesaṃ pabbajitumāgatānaṃ vināva titthiyaparivāsena khandhake pabbajjā anuññātā. Tapo etesamatthīti tāpasā ta-kārassa dīghaṃ katvā. ‘‘Lomasā’’tiādīsu viya hi sa-paccayamicchanti saddavidū. Idaṃ vuttaṃ hoti – kāmaṃ khīṇāsavopi sāmaṇero puthujjanassa bhikkhuno atthato paricārakova hoti, so pana vattakaraṇamatteneva paricārako, na lāmakabhāvena. Tāpaso tu guṇavasena ceva veyyāvaccakaraṇavasena ca lāmakabhāveneva paricārako, na vattakaraṇamattena, evamimesaṃ nānākaraṇaṃ sandhāya tāpasasseva paricārakatā vuttāti.
“这是”者，依照所说之特征即为苦行。“苦行”者是以业力论、行为论为依据者，不是教法根本所在。缘此，前往出家者，在律藏规章中，未获许可离弃苦行者。苦行者长时间以苦行行持，如“剃毛”等行为皆有所依。饶识善巧具慧者晓得其因。所说是：即便欲断除欲爱污染的沙玛内拉，实为俗人比库的侍役，然其仅仅以侍役身份服侍，并非以剃头形态。苦行者则不仅以品德美善及服务者身份侍奉，倘若仅以侍役为仅存者，则不称为苦行者。因诸缘故，称其为苦行者侍役。
‘‘Kasmā’’tiādinā codako kāraṇaṃ codeti. ‘‘Yasmā’’tiādinā ācariyo kāraṇaṃ dassetvā pariharati. Evaṃ saṅkhepato pariharitamatthaṃ vivarituṃ ‘‘imasmiñhī’’tiādi vuttaṃ. Asakkontanti asamatthanena vippaṭipajjantaṃ alajjiṃ. Khuradhārūpamanti khuradhārānaṃ matthakeneva akkamitvā gamanūpamaṃ. Bahujanasammatāti mahājanena seṭṭhasammatā. Aññeti apare bhikkhū. Idhāti tāpasapabbajjāya. Chandena saha carantīti sachandacārino, yathākāmaṃ paṭipannakāti vuttaṃ hoti. Anusikkhantoti diṭṭhānugatiyā sikkhanto. Tāpasāva bahukā honti, na bhikkhū.
“为何”一词询问原因，导致质问者。“因为”一词，老师说明原因后而加以解脱。如此简说其解脱之意，用“在此教法中”等言辞加以说明。所谓不堪者，是指行为不得体，被轻蔑者。锋利如剃刀者，实为锋利之物护卫般的比喻，形同锐利之行径。多数人认可者，是被大众尊重所承认。另有解释是其他比库 。此“在此”为以苦行出家者而言。同行欲念者，即说与欲念同游，是依欲行持。受教是依照所见轨迹继学。苦行者众多，但非全是比库。
Kudālapiṭakānaṃ nibbacanaṃ heṭṭhā vuttameva. Bahujanakuhāpanatthanti bahuno janassa vimhāpanatthaṃ . Aggisālanti aggihuttasālaṃ. Nānādārūhīti palāsarukkhadaṇḍādīhi nānāvidhasamidhādārūhi. Homakaraṇavasenāti yaññakaraṇavasena.
关于礼器竹筒的熄灭，一如所说，位列末传。因其用途多为广大众生的熄灭火地之用。火炉者，即火燃烧的地方。其所用之柴多样，诸如枇杷树干等，皆不同种类的柴枝。作禳祀仪式用柴，称为“炬火之用”。
Udakavasenettha pānāgāraṃ. Tenāha ‘‘pānīyaṃ upaṭṭhapetvā’’tiādi. Yaṃ bhattapuṭaṃ vā yāni taṇḍulādīni vāti sambandho. Ambilayāgu nāma takkādiambilasaṃyuttā yāgu. Taṇhādīhi āmasitabbato cīvarādi āmisaṃ nāma. Vaḍḍhiyāti diguṇatiguṇādivaḍḍhiyā. Kuṭumbaṃ saṇṭhapetīti dhanaṃ patiṭṭhāpeti. Yathāvuttamatthaṃ pāḷiyaṃ nidassanamattena vuttanti āha ‘‘idaṃ panassa paṭipattimukha’’nti, idaṃ pana pāḷivacanaṃ assa catutthassa puggalassa kohaññapaṭipattiyā mukhamattanti attho. Kasmāti ce? So hi nānāvidhena kohaññena lokaṃ vimhāpayanto tattha acchati. Tenāha ‘‘iminā hī’’tiādi. Evanti ‘‘tattha pānīyaṃ upaṭṭhapetvā’’tiādinā vuttanayena.
水器在此指的是盛饮器皿。据此文有『安置饮水』等说。饮食盛装的器皿或诸如稻米等食物相应之器皿都包含其中。甘汁汤品称为“擅长制甘汤的汤水”，即由青皮甘蔗等原料所调合而成的汤饮。酒食等称为“肉食”，因其有使人产生渴爱的缘故。增长之意是如数倍增长等。家庭即财富之积累。根据所说，此文巴利语文句为对第四个众生所遣行为之说明。何以为第四者？乃指以多样之渴爱扰乱世间者，于是有『因此如此』等文句。以上所谓『安置饮水』等语均据传说而言。
‘‘Sabbāpi tāpasapabbajjā niddiṭṭhā’’ti dhammādhiṭṭhānanayena dassitameva puggalādhiṭṭhānanayena vivarituṃ ‘‘aṭṭhavidhā hī’’tiādi vuttaṃ. Khalādīsu manussānaṃ santike upatiṭṭhitvā vīhimuggamāsatilādīni bhikkhācariyaniyāmena saṅkaḍḍhitvā uñchanaṃ uñchā, sā eva cariyā vutti etesanti uñchācariyā. Aggipakkikāya bhattabhikkhāya jīvantīti aggipakkikā, na aggipakkikā anaggipakkikā, taṇḍulabhikkhāya eva jīvikāti vuttaṃ hoti. Uñchācariyā hi khalādīni gantvā upatiṭṭhitvā manussehi diyyamānaṃ khalaggaṃ nāma dhaññaṃ paṭiggaṇhanti, anaggipakkikā pana tādisamapaṭiggaṇhitvā taṇḍulameva paṭiggaṇhantīti ayametesaṃ viseso. Na sayaṃ pacantīti asāmapākā, pakkabhikkhāya eva jīvikā. Ayo viya kaṭṭhino muṭṭhippamāṇo pāsāṇo ayamuṭṭhi nāma, tena vattantīti ayamuṭṭhikā. Dantena uppāṭitaṃ vakkalaṃ rukkhattaco dantavakkalaṃ, tena vattantīti dantavakkalikā. Pavattaṃ rukkhādito pātāpitaṃ phalaṃ bhuñjanti sīlenāti pavattaphalabhojino. Paṇḍupalāsasaddassa ekasesanayena dvidhā attho, jiṇṇatāya paṇḍubhūtaṃ palāsañceva jiṇṇapakkabhāvena taṃsadisaṃ pupphaphalādi cāti. Tena vakkhati ‘‘sayaṃ patitāneva pupphaphalapaṇḍupalāsādīni khādantā yāpentī’’ti, (dī. ni. aṭṭha. 1.280) tena vattantīti paṇḍupalāsikā, sayaṃpatitapaṇṇapupphaphalabhojino. Idāni te aṭṭhavidhepi sarūpato dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Keṇiyajaṭilavatthu khandhakavaṇṇanāya (mahāva. aṭṭha. 300) gahetabbaṃ.
「所有修苦行出家者皆已示现」此言述诸行法立足点，乃以诸众生之行法立基点加以详述，故有『八种确然』之说。人等于村落中起居，依比库戒律收摄身口意，约束自心，有所制止，即谓此行为。所谓持火供养比库食者，称为持火供养者，而非持火非持火者，乃指以米饭乞食持续生活。此持火行为，经常往村落收刘所需谷物，接纳他人所布施的粮食，非持火者则只接纳同类。此即其区别。非自作饭食，乃取他人所烹饪食物，以乞食为生者。铁状，形若木片，拳头大小者称为铁拳。用以击打之称此。牙齿所敲击的枯枝，称为牙枝。服食飘落自树木之果实，称为服食树果者。关于枝叶声音“啄啄”，有两重含义：一是树木陈腐如枯枝声音，二是枝叶老朽发出声响如同枯枝。其意谓「自行坠落的枝叶果实等，采食者即如上所述」。（根本文献《长部尼柯耶》释义280页）谓此为枝叶者，即取食自落叶果实之说。今欲明示其八类形状，从而述说“在那里”等文句。欲取得对此复杂难解篇章之解释，应取《大部经集论释》（《大毗婆沙论》注释）第300页参考。
Saṅkaḍḍhitvāti bhikkhācariyāvasena ekajjhaṃ katvā.
「聚集」意谓依具足比库戒律，将必须物分派为一。
Taṇḍulabhikkhanti taṇḍulameva bhikkhaṃ. Bhikkhitabbā yācitabbā, bhikkhūnaṃ ayanti vā bhikkhāti hi bhikkhāsaddo taṇḍulādīsupi niruḷho. Tena vuttaṃ ‘‘pacitvā paribhuñjantī’’ti.
「米饭乞食」者，专指以稻米为乞食。应得乞食，应向比库求。比库于乞食时，虽为乞食声称“乞食”，而其中所乞乃包括米饭等。因缘故，有此语曰“食已熟后食用”。
Bhikkhāpariyeṭṭhi nāma dukkhāti paresaṃ gehato gehaṃ gantvā bhikkhāya pariyesanā nāma dīnavuttibhāvena dukkhā.
「乞食巡视」名为痛苦者，指到别人家中去乞食的艰难辛苦。
Ye pana ‘‘pāsāṇassa pariggaho nāma dukkho pabbajitassā’’ti danteheva uppāṭetvā khādanti, te dantavakkalikā nāmāti ayaṃ aṭṭhakathāmuttakanayo.
那些在牙齿上嚼食被称为“石头的把持是出家人的痛苦”的东西，刚用牙齿咬破后食用的，这即是称为牙齿苞叶者，此为此注疏的起始句。
Paṇḍupalāsasaddo pupphaphalavisayopi sadisatākappanenāti dasseti ‘‘pupphaphalapaṇḍupalāsādīnī’’ti iminā.
『般哒』（巴利：paṇḍu）一词也可指花与果的领域，以相似性来比拟——以『花、果、黄叶等』这一表述来说明此点。
Teti paṇḍupalāsikā. Nidassanamattametaṃ aññesampi tathā bhedasambhavato. Pāpuṇanaṭṭhāneti gahetuṃ sampāpuṇanaṭṭhāne. Ekarukkhatoti paṭhamaṃ upagatarukkhato.
这个词称为蒲杜巴拉者，只为举例之用。对于其他不同类事物，也借用此例说明。‘获得与失去之处’意指可用以取得或消失之因所相应的处所。‘一棵树’指的是所附着的第一棵树木。
Kathamettāvatā sabbāpi tāpasapabbajjā niddiṭṭhāti codanā na tāva visodhitāti āha ‘‘imā panā’’tiādi. Catūhiyevāti ‘‘khārividhamādāyā’’tiādinā vuttāhi pavattaphalabhojanikā, kandamūlaphalabhojanikā, agyāgārikā, āgārikā ceti catūhi eva tāpasapabbajjāhi. Agāraṃ bhajantīti agāraṃ nivāsabhāvena upagacchanti. Iminā hi ‘‘catudvāraṃ agāraṃ karitvā acchatī’’tiādinā idha vuttāya catutthāya tāpasapabbajjāya tesamavarodhataṃ dasseti. Evamitaresupi paṭilomato yojanā veditabbā. Aggiparicaraṇavasena agyāgāraṃ bhajanti. Evaṃ pana tesamavarodhataṃ vadanto tadanurūpaṃ imesampi paccekaṃ duvidhataṃ dassetīti daṭṭhabbaṃ.
如何以此涵盖所有苦行出家的种类，从而表示尚未完全根除，是因未示现驱除理由，故说‘这是……’等。文中以‘四种苦行’称谓，涵盖以硬物品取用（khārividha），以果实蔬菜为食，吃根茎类子，以及无家苦行者和有家苦行者这四种苦行。所谓‘有家者’，是指以家宅作为住所的者。注疏中有“他们将四门造为住所并出家”等语，体现此处对第四种苦行的阻碍。对其它形式的苦行，亦应细致区别。无家者以火焰奉事，故称无家。言辞说明了对这些阻碍的对应性质，据此应见到分别为两种状况。
§281
281. Ācariyena pokkharasātinā saha pavattatīti sācariyako, tassa. Apāyamukhampīti vināsakāraṇampi. Pageva vijjācaraṇasampadāya sandissaneti pi-saddo garahāyaṃ. Tena vuttaṃ ‘‘api nu tvaṃ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako’’tiādi. Tatrāyamaṭṭhakathāmuttakanayo – ‘‘no hidaṃ bho gotamā’’ti sandissanaṃ paṭikkhipitvā asandissanākārameva vibhāvetuṃ ‘‘ko cāha’’ntiādi vuttaṃ. Sācariyako ahaṃ ko ca kīdiso hutvā anuttarāya vijjācaraṇasampadāya sandissāmi, anuttarā vijjācaraṇasampadā kā ca kīdisā hutvā sācariyake mayi sandissati, ārakā ahaṃ…pe… sācariyakoti saha pāṭhasesena yojanā.
281. 与老师波伽罗萨提共事称为有老师者。‘走向堕落’意指破坏原因。‘波伽罗’此词，因『科学行』之义，不为喜好而用。故有教言‘难道你也与这无上科学行相合吗？有老师者’之类。此处注疏起始句对该‘相合’之见加以否定，言‘这我果德玛不是’；且另外说‘是谁’等句，以明辨因何与老师相合。‘有老师者’即自问“我是谁？怎样才与无上科学行相合？无上科学行如何？为何与我相合？我是保护者……如此……称为有老师者”，以完整说明。
§282
282. Apāye vināsanupāye niyutto āpāyiko. Tabbhāvaṃ na paripūreti paripūretuṃ na sakkotīti aparipūramāno, tabbhāvena aparipuṇṇoti attho. Attanā āpāyikena hontenāpi tabbhāvaṃ aparipūramānena pokkharasātinā esā vācā bhāsitāti atthato sambandhattā katvatthe cetaṃ paccattavacananti āha ‘‘āpāyikenāpi aparipūramānenā’’ti. Apica attanā aparipūramānena āpāyikenāpi sayaṃ aparipūramānāpāyikena hutvāpi pokkharasātinā esā vācā bhāsitāti atthayuttito itthambhūtalakkhaṇe cetaṃ paccattavacanantipi evaṃ vuttaṃ. Añño hi saddakkamo, añño atthakkamoti. Keci pana ‘‘karaṇatthameva dassetuṃ evaṃ vutta’’nti vadanti, tadayuttameva padadvayassa kattupadena samānatthattā, samānatthānañca padānaṃ aññamaññaṃ karaṇabhāvānupapattito, alamatipapañcena.
282. 堕落者即受灭除业相者，具堕落缘者。‘堕落相’之体性不圆满，‘非圆满’者谓无法成就。即使自他皆为堕落相之质，亦当以‘即使为堕落不圆满’语表意。此乃从实义及上下文对述。‘即使为堕落不圆满’之语正合义理及上下文。有人说“只是要说明事由如此说”，此论可接受，但须依用词之相关性及彼此语义同一性及因果性作具体说明。此处已有详尽注释。
Pubbakaisibhāvānuyogavaṇṇanā前代仙人身份诘问的注释
§283
283. Dīyateti datti, sā eva dattikanti āha ‘‘dinnaka’’nti. Adātukāmampi dātukāmaṃ katvā sammukhā paramāvaṭṭeti sammūḷhaṃ karoti etāyāti sammukhāvaṭṭanī. Tenāha ‘‘na demīti vattuṃ na sakkotī’’ti. Puna tassāti brāhmaṇassa. Kāraṇānurūpaṃ rājūnaṃ puṇṇapattanti āha ‘‘kasmā medinno’’ti. Saṅkhapalitakuṭṭhanti dhotasaṅkhamiva setakuṭṭhaṃ. Setapokkhararajatato guṇasamānakāyattā evamāha. Anugacchatīti paramanubandhati.
第283节。“给予”和“被给予”的意思相同，因此说“受与”。即使是想要给予的心，也是因为具有给予的意向而转向给予对象，使其变得圆满完整，这称为“面对面转向”。因此说：“不应该给予，不被许可给予。”这里指的是婆罗门。根据因缘的不同，国王有完全的权柄，因此说“为何是国王？”比喻为聚集的泥土堆，如同白色池塘上的白色泥土堆。因其与白池塘的色泽相似，所以如此说。后续又说“跟随”，表示紧密相连。
Yadi duvidhenapi kāraṇena rājā brāhmaṇassa sammukhābhāvaṃ na deti, atha kasmā tadupasaṅkamanaṃ na paṭikkhittanti āha ‘‘yasmā panā’’tiādi. ‘‘Khettavijjāyāti nītisatthe’’ti (dī. ni. ṭī. 1.283) ācariyena vuttaṃ. Heṭṭhāpi brahmajālavaṇṇanāyaṃ evaṃ vuttaṃ ‘‘khettavijjāti abbheyyamāsurakkharājasatthādinītisattha’’nti. (Dī. ni. aṭṭha. 1.21) dussamettha tirokaraṇiyaṃ. Tenāha ‘‘sāṇipākārassa anto ṭhatvā’’ti. Antasaddena pana tabbhāvena pade vaḍḍhiyamāne dussantaṃ yathā ‘‘vananto’’ti. ‘‘Payātanti saddhaṃ, sassatikaṃ vā. Tenāha abhiharitvā dinna’’nti ācariyena vuttaṃ, tasmā matakabhattasaṅkhepena vā niccabhattasaṅkhepena vā abhiharitvā dinnaṃ bhikkhanti attho veditabbo. ‘‘Ayaṃ panā’’tiādi atthāpattivacanaṃ. Niṭṭhanti nicchayaṃ. Kasmā pana bhagavā brāhmaṇassa evarūpaṃ amanāpaṃ mammavacanaṃ avocāti codanaṃ kāraṇaṃ dassetvā sodhetuṃ ‘‘idaṃ panā’’tiādi vuttaṃ. Rahassampi paṭicchannampi mammavacanaṃ pakāsesīti sambandho.
若国王因某种原因未向婆罗门当面表示接见，为什么又不拒绝他们的来访呢？这里的解释是“因为是农田知识的缘故”，此为老师的教说。下文关于婆罗门经典的讲解也如此说：“农田知识是印度恶鬼王和诸君主们的治国知识。”这部分内容较为晦涩难解。因而说“站在邻近边界之内”。所谓边界的声音增强了词义，如同“呼喊”一样。又说“发出声音，持久不绝”。故此老师说“面前给予”，依据对粮食或常用粮食的记数，给予的意思应理解为施舍。这里说“这正是”开示其义理，指出实质所在。这里表述了意义的结论。为何世尊对婆罗门说这样的不悦之言，作为教诲的因缘显现出来，令其受净化，因此开示“这正是”的语句。此事与世尊对隐秘和公开不悦之言的揭示有紧密关系。
§284
284. Rājāsanaṃ nāma hatthikkhandhapadesaṃ sandhāya ‘‘hatthigīvāya vā nisinno’’ti pāḷiyaṃ vuttaṃ. Rathūpatthareti rathassa upari attharitapadese. Tenāha ‘‘rathamhī’’tiādi. Uggatuggatehīti uggatānamatisayena uggatehi. Na hi vicchāsamāso lokikehi abhimatoti. Rañño apaccaṃ rājañño, bahukattaṃ pati, ekasesanayena vā ‘‘rājaññehī’’ti vuttaṃ. Pākaṭamantananti pakāsabhūtaṃ mantanaṃ. Tadevidhādhippetaṃ, na rahassamantanaṃ suddādīhipi suyyamānassa icchitattā. Tena vuttaṃ ‘‘atha āgaccheyya suddo vā suddadāso vā’’tiādi. Tādisehiyevāti rañño ākārasadiseheva. Tassatthassa sādhanasamatthaṃ vacanaṃ raññā bhaṇitaṃ yathā, tathā sopi tassatthassa sādhanasamatthameva bhaṇitaṃ vacanaṃ apinu bhaṇatīti yojetabbaṃ.
第284节。“国王的座位”指的是象腿部位，其位置被称为“象胯部”，坐于此处。此处指战车顶部的特定位置。故说“战车中间的位置”等。这里的“上升反复”指反复攀登的意思，不是通俗语言中的“分娩”。“王与王相对”，多种情况均可，包括众多长者或独坐一处时谓“王中之王”。“公开谋划”即暴露的谋划，不是秘密的谋划。此类谋划是由出家清净的志愿而起。由此说“应该有圣人或清净仆人来访”等语句。 “如是诸事”即指国王的言行所在之处。对此应理解为国王发言合乎情境，在特定位置上讲说话的原因。
§285
285.‘‘Pavattāro’’ti etassa pāvacanabhāvena vattāroti saddato attho. Yasmā pana te tathābhūtā mantānaṃ pavattakā nāma, tasmā adhippāyato atthaṃ dassetuṃ ‘‘pavattayitāro’’ti vuttaṃ. Vadasaddena, hi tupaccayena ca ‘‘vattāro’’ti padasiddhi, tathā vatusaddena ‘‘pavattayitāro’’ti. Idaṃ ācariyassa (dī. ni. ṭī. 1.285) ca ācariyasāriputtattherassa ca mataṃ. Vatusaddeneva ‘‘pavattāro’’ti padasiddhiṃ dassetītipi keci vadanti. Padadvayassa tulyādhikaraṇattā ‘‘mantamevā’’ti vuttaṃ. ‘‘Sudde bahi katvā raho bhāsitabbaṭṭhena mantā eva taṃ taṃ atthapaṭipattihetutāya pada’’nti hi tulyādhikaraṇaṃ hoti, anupanītāsādhāraṇatāya rahassabhāvena vattabbāya mantanakiriyāya padamadhigamupāyantipi mantapadanti aṭṭhakathāmuttako nayo. Gītanti gāyanavasena sajjhāyitaṃ, gāyanampidha udattānudattādisarasampādanavaseneva adhippetanti vuttaṃ ‘‘sarasampattivasenā’’ti. Pāvacanabhāvena aññesaṃ vuttaṃ. Tamaññesaṃ vādāpanavasena vācitaṃ. Saṅgahetvā uparūpari saññūḷhāvasena samupabyūḷhaṃ. Iruvedayajuvedasāmavedādivasena, tatthāpi paccekaṃ mantabrahmādivasena, ajjhāyānuvākādivasena ca rāsikataṃ. Yathāvuttanayeneva piṇḍaṃ katvā ṭhapitaṃ. Aññesaṃ vācitaṃ anuvācentīti aññesaṃ kammabhūtānaṃ tehi vācāpitaṃ mantapadaṃ etarahi brāhmaṇā aññesaṃ anuvācāpenti.
第285节。“发起者”是其诵经开示之语，此乃言辞之义。因为那些真实的谋划者即为发起者，为了说明其意，称为“开展者”。由音声与辅助音节组成“发起者”一词，且由“发言”和“开始”两义合成。此为老师及长老沙利佛的共同见解。有学者认为“发起者”一词表明“谋划”二字的同一涵义。因其语义相等，故说“就是谋划”。“杀掉污秽”的声音尺寸等亦有所阐述，被视为美妙的音律表现。此句有劝诫性质。按照乐舞、雅乐、羯吒婆罗门乐等不同风格，分别传诵。这样按照前文所述加以整理而成。不同风格的表达与不同场合相适应。诸婆罗门互相诵唱，为表达某义，婆罗门会对其他人演唱或复诵。
Tesanti mantakattūnaṃ. Dibbacakkhuparibhaṇḍaṃ yathākammūpagañāṇaṃ, paccakkhato dassanaṭṭhena dibbacakkhusadisañca pubbenivāsānussatiñāṇaṃ sandhāya ‘‘dibbena cakkhunā’’ti vuttaṃ. Ato dibbacakkhuparibhaṇḍena yathākammūpagañāṇena sattānaṃ kammassakatādīni ceva dibbacakkhusadisena pubbenivāsānussatiñāṇena atītakappe brāhmaṇānaṃ mantajjhenavidhiñca oloketvāti attho gahetabbo. Rūpameva hi paccuppannaṃ dibbacakkhussa ārammaṇanti tamidha aṭṭhānagataṃ hoti. Pāvacanena saha saṃsanditvāti yaṃ kassapasammāsambuddhena vuttaṃ vaṭṭasannissitaṃ vacanaṃ, tena saha saṃsanditvā aviruddhaṃ katvā. Na hi tesaṃ vivaṭṭasannissito attho paccakkhato hoti. Ganthiṃsūti pajjagajjabandhavasena sakkatabhāsāya bandhiṃsu. Aparā pareti aṭṭhakādīhi aparā aññepi pare pacchimā okkākarājakālādīsu uppannā. Pāṇātipātādīni pakkhipitvāti aṭṭhakādīhi ganthitamantapadesveva pāṇātipātādikilesasannissitapadānaṃ tattha tattha pakkhipanaṃ katvā. Viruddhe akaṃsūti suttanipāte brāhmaṇadhammikasuttādīsu (su. ni. brāhmaṇadhammikasutta) āgatanayena saṃkilesikatthadīpanato paccanīkabhūte akaṃsu. Isīti nidassanamattaṃ. ‘‘Isi vā isitthāya paṭipanno vā’’ti hi vattabbaṃ. Kasmā panettha paṭiññāgahaṇavasena desanāsotapatitaṃ na karotīti āha ‘‘idha bhagavā’’tiādi. Idhāti ‘‘tyāhaṃ mante adhīyāmi, ‘sācariyako’ti tvaṃ maññasī’’ti vuttaṭṭhāne. Paṭiññaṃ aggahetvāti yathā heṭṭhā paṭiññā gahitā, tathā ‘‘taṃ kiṃ maññasi ambaṭṭha, tāvatā tvaṃ bhavissasi isi vā isitthāya vā paṭipanno sācariyakoti, no hidaṃ bho gotamā’’ti evaṃ idha paṭiññaṃ aggahetvā.
有关这些谋划者。犹如天眼法器，依相应领域知识察知，以前所观见之事为依据，称“以神眼观察”。由此所谓天眼法器，以相应领域知识观察灵魂的业力以及相貌，亦可凭借天眼观察过去诸世婆罗门们的谋划方法。此为意义。所谓相貌即是当前天眼所感知的境界，此为所在之处。与诵经开示相应的言语，是由正觉咖萨巴世尊授受下来，因此彼此结合且不违背。不是独立存在而杂乱无章。不义之锁即是牵制之锁，由信仰语言所束缚。其后又产生诸种锁，如最初的八类锁，随后又有其他至西方佛王圈，佛八护法等出现。依律章用八种路径类比处理杀生等恶业，逐个著录。反对邪恶之意，在经中婆罗门教义讲解等处有所指出。如“瑜伽士或者瑜伽士的修行者”，必这样理解。为何这里不接受诺言而致使宣说不成，全因“世尊在此”之故。此处“这里”意指“我研究谋划，‘你以为是老师’”，这是原文所在处。依誓言取得诺言，正如下文诺言取得一样。又说“你以为什么，阿耨多罗，你会成为瑜伽士或瑜伽士修行者吗？不，这不是你，果德玛”，此为以誓言为根据的论断。
§286
286.Nirāmagandhāti kilesāsucivasena vissagandharahitā. Anitthigandhāti itthīnaṃ gandhamattassapi avisahanena itthigandharahitā. Rajojalladharāti pakatirajasedādijalladharā. Pākārapurisaguttīti pākārāvaraṇaṃ, purisāvaraṇañca. Ettha pana ‘‘nirāmagandhā’’ti etena tesaṃ dasannaṃ brāhmaṇānaṃ vikkhambhitakilesataṃ dasseti, ‘‘anitthigandhā, brahmacārino’’ti ca etena ekavihāritaṃ, ‘‘rajojalladharā’’ti etena maṇḍanavibhūsanābhāvaṃ, ‘‘araññāyatane pabbatapādesu vasiṃsū’’ti etena manussūpacāraṃ pahāya vivittavāsaṃ, ‘‘vanamūlaphalāhārā vasiṃsū’’ti etena sālimaṃsodanādipaṇītāhāra paṭikkhepaṃ, ‘‘yadā’’tiādinā yānavāhanapaṭikkhepaṃ, ‘‘sabbadisāsū’’tiādinā rakkhāvaraṇapaṭikkhepaṃ. Evañca dassento micchāpaṭipadāpakkhikaṃ sācariyakassa ambaṭṭhassa vuttiṃ upādāya sammāpaṭipadāpakkhikāpi tesaṃ brāhmaṇānaṃ vutti ariyavinaye sammāpaṭipattiṃ upādāya micchāpaṭipadāyeva. Kathañhi nāma te bhavissati sallekhapaṭipattiyuttatāti. ‘‘Evaṃ su te’’tiādinā bhagavā ambaṭṭhaṃ santajjento niggaṇhātītipi vibhāveti. Idañhi vakkhamānāya pāḷiyā piṇḍatthadassananti.
第286节。“无恶臭”指污秽清净，没有恶臭。“不美臭”，指女性的芳香也不夹杂臭味。“滑腻脓液”，指明显的脓水或污液。“围墙与人墙”，指围墙障碍和人为障碍。这里“无恶臭”表示那些十位婆罗门显现清净无染状态，“不美臭”为独行出家人境界，“脓液”等表达无装饰的洁净，“住于荒野山地”表示舍弃俗世生活，隐居独修，“果实和野菜为食”，点出纯净饮食，“舍弃车马”，“舍弃所有保护与屏障”，如实描述其行为。如此说明脱离正道反面实力之婆罗门的误行，自身偏离正法，作为教诲重点揭示出真实状况，指出反对错误行为的从业者们的修行习气。怎样才算符合正确修行法则？世尊如是断定并加以宣说，说“这样，你足够了”，在斥责时收敛住口，以此澄清。此即本节所阐明的巴利文含义展示。
Dussapaṭṭikā dussapaṭṭaṃ. Dussakalāpo dussaveṇī. Veṭhakehīti veṭhakapaṭṭakehi, dussehi saṃveṭhetvā katanamitaphāsukāhīti vuttaṃ hoti. Kappetunti kattarikāya chindituṃ. Kappitavālehīti etthāpi eseva nayo. ‘‘Na bhikkhave massu kappāpetabba’’ntiādīsu (cūḷava. 275) viya hi kapusaddo chedane vattati. Yuttaṭṭhānesūti gīvāsīsavāladhīsu. Vālāti tesu ṭhānesu jāyamānā lomā. Sahacaraṇavasena, ṭhānīnāmena vā ‘‘kuttavālā’’ti vuttā. Keci pana ‘‘vāḷayuttattā’’ti pāṭhaṃ kappetvā vāḷarūpayuttattāti atthaṃ vadanti, pāḷiyānapekkhanameva tesaṃ doso. ‘‘Kuttavālehi vaḷavārathehī’’ti pāḷiyaṃ vuttaṃ. Samantānagaranti nagarassa samantato. Pākārassa adhobhāge katasudhākammaṃ ṭhānaṃ nagarassa samīpe kattabbato, upakārakaraṇato ca ‘‘upakārikā’’ti vuccati. Nagarassa upakārikā etāsanti nagarūpakārikāyo, rājadhānīapekkhāya itthiliṅganiddeso. Tenāha ‘‘idha panā’’tiādi. Matīti vicikicchāvasena anekaṃsikajānanā. Upari desanāya avaḍḍhakāraṇaṃ dassento ‘‘idaṃ bhagavā’’tiādimāha. Pāḷiyaṃ so maṃ pañhenāti so jano maṃ pucchāvasena sodheyya. Ahaṃ veyyākaraṇena sodhessāmīti ahampimaṃ vissajjanāvasena sodhessāmīti yathārahamadhikāravasena attho veditabbo.
「恶法绳」者，谓恶法所束缚之绳索；「恶线索」者，谓恶线所成之缘结。所谓「束缚者」，以愚人以恶之束缚而作诸不善行，故名恶束。谓「斫断」者，是以刀斧等恶器，断绝诸物。此处亦同此义，即为「不应为恶法所斫断」，如《小梵网经》二百七十五偈所说。因恶声断净之故，于有合处如毛发、须鬚等处生长之毛，称为「恶毛」，亦有人以缘毛生之义，误作「毛与线之结合」者，因巴利文用词不同，实为误解。所谓「恶毛」的巴利名义是「恶毛绺」，此名由恶绺毛之意而来。所谓「四周城」者，谓城市四面，即「四方围城」之意。所谓「造堤坝」者，谓在城下方修筑水利堤坝，一种护卫使城益坚固和方便邻近之用，故称为「辅助性建造」。城市之辅助建筑称为「城造」，又特指都城者乃如此义，故云「此处是彼处」等。所谓「缪乱」是多种原因杂陈，表明教导之难度。有译者以为「这是世尊之语」以加强其教义之权威。巴利文中常以「众人问其义」之状况，为当时释义所依凭。译者以解说之德，依据权威，以使义理明朗而毋疑。此义理以解释教法须深入，事事依因而明，与原意无违，意义当能把握。
Dvelakkhaṇadassanavaṇṇanā见二相的注释
§287
287.‘‘Nisinnāna’’ntiādi anādare sāmivacanaṃ, visesanaṃ vā. Saṅkucite iriyāpathe anavasesato lakkhaṇānaṃ dubbibhāvanato ‘‘na sakkotī’’ti vuttaṃ, tathā suvibhāvanato pana ‘‘sakkotī’’ti. Pariyesanasukhatthameva tadāciṇṇatā daṭṭhabbā. Tenāti duvidhenapi kāraṇena.
二百八十七偈曰：“‘坐着的人’一词是轻慢之语，乃谓粗俗之言或形容。因拘缩行为所缺少之标记无法明辨，故谓‘不可知’；如能正明阐释则谓‘可知’。此时应主看为考察合适之因缘，即表示二种原因所致。
Gavesīti ñāṇena pariyesanamakāsi. Gaṇayantoti ñāṇeneva saṅkalayanto. Samānayīti sammā ānayi samāhari. ‘‘Kaṅkhatī’’ti padassa ākaṅkhatīti atthoti āha ‘‘aho vatā’’tiādi. Anupasaggampi hi padaṃ katthaci saupasaggamiva atthavisesavācakaṃ yathā ‘‘gotrabhū’’ti. Tato tato sarīrappadesato. Kicchatīti kilamati. Tenāha ‘‘na sakkoti daṭṭhu’’nti. Tāyāti ‘‘vicinanto kicchatī’’ti vuttāya vicikicchāya. Tatoti sanniṭṭhānaṃ agamanato. Evaṃ ‘‘kaṅkhatī’’ti padassa āsisanatthataṃ dassetvā idāni saṃsayatthataṃ dassento ‘‘kaṅkhāya vā’’tiādimāha. Tattha kaṅkhāyāti ‘‘kaṅkhatī’’ti padena vuttāya kaṅkhāya. Asatvapadhānañhi ākhyātikaṃ. Esa nayo sesesupi. Avatthāpabhedagatā vimati eva ‘‘tīhi dhammehī’’ti vuttā, tippakārehi saṃsayadhammehīti attho. Kālusiyabhāvoti appasannatāya hetubhūto āvilabhāvo.
谓“搜索”是藉智慧而寻求作查，谓“计数”乃以智慧而聚集计算，谓“归纳”等于正确地引出与归集合诸义。谓“疑惑”一词意为“望而自求”，故有“啊，果真如此”等语。不管前后附加词义均是为界定用法，如“部族出身”等词。依序由身体各部分分别取义。谓“烦恼”即为懊恼。由此明说“看得不可”即不能认知。谓“担忧”，因观察而生烦恼。谓“那个”是所在地前来之根据。如此解释“疑惑”一词，现今又解释为“怀疑”，此语乃由疑惑一词本义沿伸而来。疑惑语义带有虚假、不真实之意。此法为论据方面细分，往后依三种不同说法加以辨析为“疑惑法”，即为辨理之论。所谓“嗔恨之心”，为不安之根因。
Vatthikosenāti nābhiyā adhobhāgasaṅkhāte vatthimhi jātena liṅgapasibbakena. ‘‘Aṇḍakoso’’tiādīsu (ma. ni. 1.152, 189; 2.27; a. ni. 7.71; pārā. 11) viya hi kosasaddo pariveṭhakapasibbake vattati. Vatthena guhitabbattā vatthaguyhaṃ. Yasmā bhagavato kosohitaṃ vatthaguyhaṃ sabbabuddhāveṇikaṃ aññehi asādhāraṇaṃ suvisuddhakañcanamaṇḍalasannibhaṃ, attano saṇṭhānasannivesasundaratāya ājāneyyagandhahatthino varaṅgaparamacārubhāvaṃ, vikasamānatapaniyāravindasamujjalakesarāvattavilāsaṃ, sañjhāpabhānurañjitajalavanantarābhilakkhitasampuṇṇacandamaṇḍalasobhañca attano siriyā abhibhuyya virājati, yaṃ bāhirabbhantaramalehi anupakkiliṭṭhatāya, cirakālaparicitabrahmacariyādhikāratāya, saṇṭhitasaṇṭhānasampattiyā ca kopīnampi samānaṃ akopīnameva jātaṃ. Tena vuttaṃ ‘‘bhagavato hī’’tiādi. Varavāraṇassevāti varagandhahatthino iva. Pahūtabhāvanti puthulabhāvaṃ. Ettheva hi tassa saṃsayo. Tanumudusukumārādīsu panassa guṇesu vicāraṇā eva nāhosi.
谓“舍利骨窠”是指非上部所建之舍利窠内所生之附着物，称为“骨屑结壳”。所谓“骨窠”一词，依据《大毗婆沙论》等经论所示，乃指包围舍利骨外的结壳物。骨窠应重点遮盖保护。世尊之舍利骨窠是所有佛陀如此殊胜之物的总结形态，与他普通舍利大异，辉煌分外，有香气和多色光华，是由土象的纯净与长久的修行功德所生，且在佛陀头部所处显现出华丽法相，胜过世间一切污秽。因此，又称为“世尊之骨窠”，是最殊胜的供养对象。此中无疑义。诸粗糙之物中不应检讨之。
§288
288. ‘‘Tathārūpa’’nti idaṃ samāsapadanti āha ‘‘taṃrūpa’’nti. Etthāti yathā ambaṭṭho kosohitaṃ vatthaguyhamaddassa, tathā iddhābhisaṅkhāramabhisaṅkharaṇe. Iminā hi ‘‘tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharī’’tiādipāḷiparāmasanaṃ, ato cettha saha iddhābhisaṅkhāranayena vatthaguyhadassanakāraṇaṃ milindapañhāpāṭhena (mi. pa. 3.3) vibhāvitaṃ hoti. Keci pana ‘‘vatthaguyhadassane’’ti parāmasanti, tadayuttameva. Na hi taṃ pāḷiyaṃ, aṭṭhakathāyañca atthi, yaṃ evaṃ parāmasitabbaṃ siyā, iddhābhisaṅkhāranayo ca avibhāvito hoti. Kimettha aññena vattabbaṃ catupaṭisambhidāpattena chaḷabhiññena vādīvarena bhadantanāgasenattherena vuttanayeneva sampaṭicchitabbattā. Hirī karīyate etthāti hirikaraṇaṃ, tadeva okāso tathā, hiriyitabbaṭṭhānaṃ. Uttarassāti suttanipāte āgatassa uttaramāṇavassa (ma. ni. 2.384). Sabbesampi cetesaṃ vatthu suttanipātato gahetabbaṃ.
二百八十八偈中所说的“相应”，是指合成复合词，解释为“那种形态”。举例说若说是骨窠，乃指该窠保护肉体，及完成神通所牵引造作。以此指出“如是相通即神通造作”，是以《弥兰问答》经中对此义的说明为准则。有些人误解为只是“骨窠显现”，其解法未及详尽。此义未在巴利语及注疏中有他注解可考。故依佛音长老谨捍诵释，一切合论，谨慎接受。此处“羞耻”用法有多义，一为羞耻心，一为羞愧处，乃适当解释。又云“上部”，指《小部尼柯耶》中出现的“上部弟子”为名称。凡其义理均以心识所转成之《小部尼柯耶》为准。
Chāyanti paṭibimbaṃ. Kathaṃ dassesi, kīdisaṃ vāti āha ‘‘iddhiyā’’tiādi. Chāyārūpakamattanti bhagavato paṭibimbarūpakameva, na pakativatthaguyhaṃ, tañca buddhasantānato vinimuttattā rūpakamattaṃ bhagavatā sadisavaṇṇasaṇṭhānāvayavaṃ iddhimayaṃ bimbakameva hoti, evañca katvā appakatthena ka-kārena visesitavacanaṃ upapannaṃ hoti. Chāyārūpakamattaṃ iddhiyā abhisaṅkharitvā dassesīti sambandho. ‘‘Taṃ pana dassento bhagavā yathā attano buddharūpaṃ na dissati, tathā katvā dassetī’’ti (dī. ni. ṭī. 1.288) ācariyā vadanti. Tadetaṃ bhadantanāgasenattherena vuttena iddhābhisaṅkhatachāyārūpakamattadassanavacanena saṃsandati ceva sameti ca yathā taṃ ‘‘khīrena khīraṃ, gaṅgodakena yamunodaka’’nti daṭṭhabbaṃ. Tathāvacaneneva hi sesabuddharūpassa taṅkhaṇe adassitabhāvo atthato āpanno hoti. Nivāsananivatthatādivacanena panettha buddhasantānato vinimuttassapi chāyārūpakassa nivāsanādiabahigatabhāvo dassito, na ca codetabbaṃ ‘‘kathaṃ nivāsanādiantaragataṃ chāyārūpakaṃ bhagavā dasseti, kathañca ambaṭṭho passatī’’ti. Acinteyyo hi iddhivisayoti. Chāyaṃ diṭṭheti chāyāya diṭṭhāya. Etanti chāyārūpakaṃ. Bujjhanake sati jīvitanimittampi hadayamaṃsaṃ dasseyyāti adhippāyo. Ninnetvāti nīharitvā. Ayameva vā pāṭho. Kallosīti vissajjane tvaṃ kusalo cheko asi, yathāvutto vā vissajjanāmaggo upapanno yutto asīti attho. ‘‘Kusalo’’ti keci paṭhanti, ayuttametaṃ. Milindapañhe hi sabbattha vissajjanāvasāne ‘‘kallo’’ icceva diṭṭhoti.
谓“影像”乃为映像。如何显现，故称“神通”等。所谓“影像形态”是世尊映现出的身相形态之影像，非物质之实体骨窠，乃是随佛陀法身之非局限性，以种种光色相融合所成神通具现之映像。由此以特殊方便法门令众生分别了达。谓“影像之形态”由神通造作展现，“如其所见世尊所见佛形未现”，如经释所说，此由教学者长老所述。此句及《弥兰问答》中“影像神通形态”之词意相称，同理可见“以牛乳之牛乳，恒河水之恒河水”为明证。故余佛形不可见，恰合“影像”二字意旨。又以栖居莅处等云，表明由佛陀出世所生的影像法身之存在，非可疑之事，亦无须追究「如何置入影像之中；如何见牛乳」等琐细问题。此为不可思议之神通所在。谓“影”能见即谓其现。所谓“影”即是影像。于生明心时，能见生命现象与心脏肉体，谓由此而悟得。谓“摄取”者，即为收敛遮掩。此句亦可作此通释。谓“恶”、“弃”字意为善巧遣弃之意，谓你精明能干小儿，如所说你能辞巧出此善门。谓“善巧”者，有人因词中之“未善”以为此字不佳。《弥兰问答》中认为所有弃善巧门句末“恶”字，意即未成熟之视为恶，而非所译义。
Ninnāmetvāti mukhato nīharaṇavasena kaṇṇasotādiabhimukhaṃ paṇāmetvā, adhippāyameva dassetuṃ ‘‘nīharitvā’’ti vuttaṃ. Kathinasūciṃ viyāti ghanasukhumabhāvāpādanena kakkhaḷasūcimiva katvā. Tathākaraṇenāti kathinasūciṃ viya karaṇena. Etthāti pahūtajivhāya. Mudubhāvo, dīghabhāvo, tanubhāvo ca dassito amuduno ghanasukhumabhāvāpādanatthamasakkuṇeyyattāti ācariyena (dī. ni. ṭī. 1.288) vuttaṃ. Tatrāyamadhippāyo – yasmā mudumeva ghanasukhumabhāvāpādanatthaṃ sakkoti, tasmā tathākaraṇena mudubhāvo dassito aggi viya dhūmena. Yasmā ca muduyeva ghanasukhumabhāvāpajjanena dīghagāmi, tasmā kaṇṇasotānumasanena dīghabhāvo dassito. Yasmā pana mudu eva ghanasukhumabhāvāpajjanena tanu hoti, tasmā nāsikāsotānumasanena tanubhāvo dassitoti. Aputhulassa tathāpaṭicchādanatthamasakkuṇeyyattā nalāṭacchādanena puthulabhāvo dassito.
“尼拿末多”者，谓由口部回纳之行，将面向耳根、鼻孔等处而加遮蔽，谓此遮蔽之行为收摄故称“回纳”。谓为坚针者，因其具有细密坚实之质，故犹如坚硬针刺一般。谓“做此行动者”，意即以手作用坚针，喻坚针之作用形。如是处，谓多舌之处。谓柔软者、长形者、细长者等，因其无柔软之能、无细密坚实之作用不可遮蔽也，是故由师所说（出自《长部义疏》）：“于此三处回纳行，柔软者为坚细密之用，长形者为不可遮蔽之事。” 于此三重回纳：因柔软即能施坚细密之用，故以为“做此行动者”，柔软状如烟火之烟；又因柔软经过坚细微诸作用而长向前行，故以耳根鼻孔动作而为长形；又柔软经过坚细作用而细长，故由鼻孔耳根动作表现其细长状。因无刚突遮盖之能，额头遮盖则表现为粗硬状。
§289
289. Patthento hutvā udikkhantoti yojetabbaṃ.
289.“当执持乃能展露”，谓应当扶持持握。
§290
290. Mūlavacanaṃ kathā. Paṭivacanaṃ sallāpo.
290.本词谓“语词”，反词谓“言语”。
§291
291. ‘‘Uddhumātaka’’ntiādīsu (saṃ. ni. 5.242; visuddhi. 1.102) viya ka-saddo jigucchanatthoti vuttaṃ ‘‘tameva jigucchanto’’ti. Tamevāti paṇḍitabhāvameva, ambaṭṭhamevātipi attho. Ambaṭṭhañhi sandhāya evamāha. Tathā hi pāḷiyaṃ vuttaṃ ‘‘evaṃ…pe… ambaṭṭhaṃ māṇavaṃ etadavocā’’ti. Kāmañca ambaṭṭhaṃ sandhāya evaṃ vuttaṃ, nāmagottavasena pana aniyamaṃ katvā garahanto puthuvacanena vadatīti veditabbaṃ. ‘‘Yadeva kho tva’’nti etassa aniyamavacanassa ‘‘evarūpenā’’ti idaṃ niyamavacananti dasseti ‘‘yādiso’’tiādinā. Bhāvenabhāvalakkhaṇe bhummavacanatthe karaṇavacananti vuttaṃ ‘‘edise atthacarake’’ti. Na aññatrāti na aññattha sugatiyaṃ. Ettha pana ‘‘atthacarakenā’’ti iminā byatirekamukhena anatthacarakataṃyeva vibhāvetīti daṭṭhabbaṃ. ‘‘Upaneyya upaneyyā’’ti idaṃ tvādyantaṃ vicchāvacananti āha ‘‘brāhmaṇo kho panā’’tiādi. Evaṃ upanetvā upanetvāti taṃ taṃ dosaṃ upanīya upanīya. Tenāha ‘‘suṭṭhu dāsādibhāvaṃ āropetvā’’ti. Pātesīti pavaṭṭanavasena pātesi. Yañca agamāsi, tampi assa tathāgamanasaṅkhātaṃ ṭhānaṃ acchinditvāti yojanā.
291.“乌得摩阿塔卡”等言（参见《集注》与《清净道论》）谓“ka”字表示厌恶或不喜，故言“唯彼厌恶”，此“唯彼”表智者之意，也有“纯粹”的含义。以“ambaṭṭha”为中心而作云云。巴利文中有云：“如是……彼童子曾如是言。”又以“ambaṭṭha”特指某童子而言之，故不拘姓名世系，乃泛指之。谓“某人即是”，谓与此不拘细节之言语及用词有关，乃大意之表述也。就“yadeva kho tva”言，此不拘细节之用词谓之“evarūpena”，意谓“如是般”；“yādiso”等表达为“表现出”的意涵。谓“造作并表现”的意象，谓有“场面用语”；谓“不他者”意，与“美好之地”无异。此中“atthacarakenā”予以特别分辨，谓其用意非善不善之作，是故说其为“作无用之事”。谓“送引语”复句谓曰“婆罗门……”，此谓句末复句。如此逐渐以“载带”概念引导并载带其过失。故有言：“甚善！妄语等罪名皆归于此义。”谓“开启”乃是“展开”，此谓基于往来之间之联系而推断。谓往来之地及往来时点为有名聖迹，据此方可推断。
Pokkharasātibuddhūpasaṅkamanavaṇṇanā波咖拉萨帝前往拜见佛陀的注释
§292-3-6
292-3-6. Kittako pana soti vuttaṃ ‘‘sammodanīyakathāyapi kālo natthī’’ti. Āgamā nūti āgato nu. Khoti nipātamattaṃ. Idhāti ettha, tumhākaṃ santikanti attho. Adhivāsetūti sādiyatu, taṃ pana sādiyanaṃ idha manasāva sampaṭiggaho, na kāyavācāhīti āha ‘‘sampaṭicchatū’’ti. Ajja pavattamānaṃ ajjatanaṃ, puññaṃ, pītipāmojjañca, imamatthaṃ dassetuṃ ‘‘yaṃ me’’tiādi vuttaṃ. Kāranti upakāraṃ, sakkāraṃ vā. Acopetvāti acāletvā.
292-3-6.就“名子”而言，有说——“和悦之语亦无时也。”“来”意谓“来至”，是一叠词。本处意义为“在今此处，尔等之在场”，“居住”意义也。谓此处识别心意，且心中有所接纳，未以身体言语发出故谓“说口闭绝”。谓言“此今之行，功德及欢喜皆显现”为求助之意，谓“是我”等描绘。谓“作成”为助益，或致敬意。谓“附加”即“不动地加上”。
§297
297.‘‘Sahatthā’’ti idaṃ karaṇatthe nissakkavacanaṃ. Tenāha ‘‘sahatthenā’’ti. Suhitanti dhātaṃ, jighacchādukkhābhāvena vā sukhitaṃ. Yāvadatthanti yāva attho, tāva bhojanena tadā kataṃ. Paṭikkhepapavāraṇāvettha adhippetā, na nimantanapavāraṇāti āha ‘‘ala’’ntiādi. ‘‘Hatthasaññāyā’’ti nidassanamattaṃ aññattha mukhavikārena, vacībhedena ca paṭikkhepassa vuttattā , ekakkhaṇepi ca tathāpaṭikkhepassa labbhanato. Onītā pattato pāṇi etassāti onītapattapāṇīti bhinnādhikaraṇavisayo tipado bāhiratthasamāso. Muddhajaṇa-kārena, pana saññogata-kārena ca oṇittasaddo vinābhūteti dasseti ‘‘oṇittapattapāṇintipi pāṭho’’tiādinā. Sucikaraṇatthe vā oṇittasaddo. Oṇittaṃ āmisāpanayanena sucikataṃ pattaṃ pāṇi ca assāti hi oṇittapattapāṇi. Tenāha ‘‘hatthe ca pattañca dhovitvā’’ti. ‘‘Oṇittaṃ nānābhūtaṃ vinābhūtaṃ, āmisāpanayanena vā sucikataṃ pattaṃ pāṇito assāti oṇittapattapāṇī’’ti (sārattha. ṭī. 1.23) sāratthadīpaniyaṃ vuttaṃ. Tattha pacchimavacanaṃ ‘‘hatthe ca pattañca dhovitvā’’ti iminā asaṃsandanato vicāretabbaṃ. Evaṃbhūtanti ‘‘bhuttāviṃ onītapattapāṇi’’nti vuttappakārena bhūtaṃ.
297.“共处”一句，谓此为夺格语。故有言：“与之同在”。谓“乐安”意，谓令离烦恼忧苦而安乐。谓“沢及意义”，即谓食物之利益，谓适当食用。谓“反覆禁令”者，此为禁止之最上级，决非劝请之类。谓“非邀请性禁止”言说“阿垃”。谓“执手感触”，仅为示范，无别意义，以口形划分，为不等词之用，指时刻亦有如此之用。谓“执手蔽手”之语，言“执手护持手形”，为指精细触感。谓“执手蔽手”分别说法，表明各时刻亦皆有执手之“持触”表现。谓“已执手”指四大外境不同用法，皆岂同义，乃殊法所用。谓“用指触手持”对已执手，此谓“执手护持”之义，即手执刀以示护持之意，如《色义疏》所云。谓“以衣染洁手”，称“执手护持”，是言置衣被于手而洁净之义。故云“执手及手被洗也”。谓“执手护持衣蔽”，谓执洁净衣以护之义（出自《义疏》）。“执护”谓藏于衣内亦称护衣，谓手执衣洁者。谓“执手及手洗”，因其密切关联，应当细察。谓“如此之意”，即彼所执者实为手执衣之义。
§298
298.Anupubbiṃ kathanti anupubbaṃ kathetabbaṃ kathaṃ. Tenāha ‘‘anupaṭipāṭikatha’’nti. Kā pana sāti āha ‘‘dānānantaraṃ sīla’’ntiādi, tenāyamattho bodhito hoti – dānakathā tāva pacurajanesupi pavattiyā sabbasādhāraṇattā, sukarattā, sīle patiṭṭhānassa upāyabhāvato ca ādito kathetabbā. Pariccāgasīlo hi puggalo pariggahavatthūsu vinissaṭabhāvato sukheneva sīlāni samādiyati, tattha ca suppatiṭṭhito hoti, sīlena dāyakapaṭiggāhakasuddhito parānuggahaṃ vatvā parapīḷānivattivacanato, kiriyadhammaṃ vatvā akiriyadhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānakathānantaraṃ sīlakathā kathetabbā. Tañce dānasīlaṃ vaṭṭanissitaṃ, ayaṃ bhavasampatti tassa phalanti dassanatthaṃ sīlakathānantaraṃ saggakathā. Tāya hi evaṃ dassitaṃ hoti ‘‘imehi dānasīlamayehi, paṇītapaṇītatarādibhedabhinnehi ca puññakiriyavatthūhi etā cātumahārājikādīsu paṇītapaṇītatarādibhedabhinnā aparimeyyā dibbasampattiyo laddhabbā’’ti. Svāyaṃ saggo rāgādīhi upakkiliṭṭho, sabbathā pana tehi anupakkiliṭṭho ariyamaggoti dassanatthaṃ saggakathānantaraṃ maggakathā. Maggañca kathentena tadadhigamupāyadassanatthaṃ kāmānaṃ ādīnavo, okāro, saṃkileso, nekkhamme ānisaṃso ca kathetabbo. Saggapariyāpannāpi hi sabbe kāmā nāma bahvādīnavā aniccā addhuvā vipariṇāmadhammā, pageva itareti ādīnavo, sabbepi kāmā hīnā gammā pothujjanikā anariyā anatthasaṃhitāti lāmakabhāvo okāro, sabbepi bhavā kilesānaṃ vatthubhūtāti saṃkileso, sabbasaṃkilesavippayuttaṃ nibbānanti nekkhamme ānisaṃso ca kathetabboti. Ayampi attho bodhitoti veditabbo. Maggoti hi ettha iti-saddena ādyatthena kāmādīnavādīnampi saṅgahoti ayamatthavaṇṇanā katā. Tenāha ‘‘seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsetī’’ti. Vitthāro sāratthadīpaniyaṃ (sārattha. ṭī. 3.26) gahetabbo.
关于『顺序地说』应当如何顺序地讲述。对此说曰『顺序相续说』。何以故？如『布施之后戒』等语，是因此意旨明了——布施之说即使在世俗大众中，也普遍流传，以一般性、共通性和难易之分，且因戒律确立之方法，最应先行讲述。持施惜戒之人，因舍弃所有，甘乐于离欲境界，自然持戒，戒律稳固，因此戒律作为施与与受者纯净心的基因纽带，归因于依止他人非害语，施行为及不施行为语，财物增长之因以及生死轮回之因，故布施之后应当讲戒律之说。且以布施与戒律为中心产生诸果报，此谓『戒律之后天上之说』。所谓天上之说，为显现此因果，告言『依此布施与戒律资粮，善妙殊胜之盈余，及如四大帝王等界中，勤精进诸功德因缘，获无量不尽天上功德』。天界虽有贪染，然时常不染贪，显示圣道之正理，故天上之说后是『圣道之后之说』。以讲说圣道，示现得道之方便，包括烦恼之根本，障碍，污染及出离之因缘。即使在天上诸天环绕之境中，诸欲皆多苦因，无常变易，部分为厌舍之苦因，且众生多为下劣且非圣之人，故贪欲为生死烦恼根源，是烦恼本质，断除烦恼为涅槃，乃出离之因缘，亦应说明。这即是意旨所明，应当理解。所谓『道』，即以『如此』为名，首义含摄欲之苦因等，也是意旨之说。故说『例如：布施说、戒律说、天上功德说、诸欲苦因、污染、出离之因缘，皆悉展开说明』。详解当取如理灯照者。
Kasi-saddo ñāṇena gahaṇeti āha ‘‘gahitā’’tiādi. Sāmaṃsaddena nivattetabbamatthaṃ dasseti ‘‘asādhāraṇā aññesa’’nti iminā, lokuttaradhammādhigame parūpadesavigatattā, ekeneva loke paṭhamaṃ anuttarāya sammāsambodhiyā abhisambuddhattā ca aññesamasādhāraṇāti vuttaṃ hoti. Dhammacakkhunti ettha sotāpattimaggova adhippeto, na brahmāyusutte (ma. ni. 2.383 ādayo) viya heṭṭhimā tayo maggā, na ca cūḷarāhulovādasutte (ma. ni. 3.416) viya āsavakkhayo. ‘‘Tassa uppattiākāradassanattha’’nti kasmā vuttaṃ, nanu maggañāṇaṃ asaṅkhatadhammārammaṇameva, na saṅkhatadhammārammaṇanti codanaṃ sodhento ‘‘tañhī’’tiādimāha. Kiccavasenāti asammohapaṭivedhakiccavasena.
闻『迦尸』一名，因其意涵非常深奥，故谓之『难得已掌握』。以通行易懂之词而言，当明其非凡异类，此谓以言显现超世之法得已达成其绝胜正觉，不再有他者达到此殊胜境界。此即佛法之第一无上正觉也。因此称为『法轮』，在此场合，专指初入圣道之者，如『初果道』为主导，并非如婆罗门经所称三途最低之义，亦非俗经中初出家弟子『小沙弥』等释义。此为何故？因能约见道之生起本质，能探讨其微妙，故如此称之。此乃断疑生智之功能也。
Pokkharasātiupāsakattapaṭivedanākathāvaṇṇanā波咖拉萨帝表白近事男身份之论的注释
§299
299. Pāḷiyaṃ ‘‘diṭṭhadhammo’’tiādīsu dassanaṃ nāma ñāṇato aññampi cakkhādidassanaṃ atthīti tannivattanatthaṃ ‘‘pattadhammo’’ti vuttaṃ. Patti ca ñāṇapattito aññāpi kāyagamanādipatti vijjatīti tato visesadassanatthaṃ ‘‘viditadhammo’’ti vuttaṃ. Sā panesā viditadhammatā ekadesatopi hotīti nippadesato viditadhammataṃ dassetuṃ ‘‘pariyogāḷhadhammo’’ti vuttaṃ, tenassa saccābhisambodhameva dīpeti. Maggañāṇañhi ekābhisamayavasena pariññādicatukiccaṃ sādhentaṃ nippadesena catusaccadhammaṃ samantato ogāḷhaṃ nāma hoti. Tenāha ‘‘diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo’’ti. ‘‘Kathaṃ pana ekameva ñāṇaṃ ekasmiṃ khaṇe cattāri kiccāni sādhentaṃ pavattati. Na hi tādisaṃ loke diṭṭhaṃ, na āgamo vā tādiso atthī’’ti na vattabbaṃ. Yathā hi padīpo ekasmiṃyeva khaṇe vaṭṭiṃ dahati, snehaṃ pariyādiyati, andhakāraṃ vidhamati, ālokañcāpi dasseti, evametaṃ ñāṇanti daṭṭhabbaṃ. ‘‘Maggasamaṅgissa ñāṇaṃ dukkhepetaṃ ñāṇaṃ, dukkhasamudayepetaṃ ñāṇaṃ, dukkhanirodhepetaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāyapetaṃ ñāṇa’’nti (vibha. 794) suttapadampettha udāharitabbanti.
关于巴利语中『现法』等语之讲义，『示现诸法』之知见是其内涵，故其返说为『现法』。现法之意涵于知识所得，如身体生灭等亦含其中，为此有特别之显示，故称『明显法』。若显之为整体，更称为『大明法』，意示真理之显现。此乃觉悟四圣谛之智中之一环。毕竟智慧如同灯火，瞬时燃烧明照，温热周围，驱除黑暗，并显出光明之内涵，愈发彰显智慧。本注疏云『正觉之智，分别苦集灭道四圣谛，谓之智也』。这是以经文为凭加以说明。
Tiṇṇā vicikicchāti sappaṭibhayakantārasadisā soḷasavatthukā, aṭṭhavatthukā ca vicikicchā anena vitiṇṇā. Vigatā kathaṃkathāti pavattiādīsu ‘‘evaṃ nu kho, na nu kho’’ti evaṃ pavattikā kathaṃkathā assa vigatā samucchinnā. Visāradabhāvaṃ pattoti sārajjakarānaṃ pāpadhammānaṃ pahīnattā, tappaṭipakkhesu ca sīlādiguṇesu suppatiṭṭhitattā visāradabhāvaṃ veyyattiyaṃ patto adhigato. Sāyaṃ vesārajjappatti suppatiṭṭhitatā katthāti codanāya ‘‘satthusāsane’’ti vuttanti dassento ‘‘kattha? Satthusāsane’’ti āha. Attanāva paccakkhato diṭṭhattā, adhigatattā ca na assa paccayo paccetabbo paro atthīti attho. Tatthādhippāyamāha ‘‘na parassā’’tiādinā. Na vattatīti na pavattati, na paṭipajjati vā, na paraṃ pacceti pattiyāyatīti aparappaccayotipi yujjati. Yaṃ panettha vattabbampi avuttaṃ, tadetaṃ pubbe vuttattā, parato vuccamānattā ca avuttanti veditabbaṃ.
所谓三种疑惑，是谓谓精勤戒谨慎疲惫者，心有所畏如陷困境，约十六到十八岁之年轻人之疑惑。此疑惑已被解除了。所谓无疑惑，是指讲论起始谓『是否果真』之问已断绝，疑惑消散。所谓精熟，是指因众多恶法弃除，修习诸戒律及资具善法，故得成就精熟。又说至晚间仍不荒废，戒律安稳成立，为引导即『佛陀教法』时有教说。所谓自身因缘现起之所见所成就，非他力依赖。对此施教力劝时云『非他力』等语。若论今当论之事未说，因依惯例历来已被说明，且如外来所说仍然未说，故应理解。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhīravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmattherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthapakāsaniyā ambaṭṭhasuttavaṇṇanāya līnatthapakāsanā.
如是，依据《吉祥华严义疏》中长部三藏之针锋相对，对深入难解之义理加以详尽阐明，体现无碍通达之智慧，乃由具备广大正见和精研佛法之大师，兼具多门类教义积累、时再三汇聚教理之能者，由大法王、法界至尊所赐尊号，并由偈颂加以点明，名为『吉祥华严注释』，为内涵绵密、浅显易懂之释义善本。
Ambaṭṭhasuttavaṇṇanā niṭṭhitā. · 《安跋吒经》的注释结束。