4. Soṇadaṇḍasuttavaṇṇanā · 4. Soṇadaṇḍasutta解释
4. Soṇadaṇḍasuttavaṇṇanā四、《索那丹达经》注释
§300
300. Evaṃ ambaṭṭhasuttaṃ saṃvaṇṇetvā idāni soṇadaṇḍasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, ambaṭṭhasuttassānantaraṃ saṅgītassa suttassa soṇadaṇḍasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… aṅgesūti soṇadaṇḍasutta’’nti āha. Sundarabhāvena sātisayāni aṅgāni etesamatthīti aṅgā. Taddhitapaccayassa atisayavisiṭṭhe atthitāatthe pavattito, padhānato rājakumārā, ruḷhivasena pana janapadoti vuttaṃ ‘‘aṅgā nāmā’’tiādi. Idhāpi adhippetā, na ambaṭṭhasutte eva. ‘‘Tadā kirā’’tiādi tassā cārikāya kāraṇavacanaṃ. Āgamane ādīnavaṃ dassetvā paṭikkhipanavasena āgantuṃ na dassanti, nānujānissantīti adhippāyo.
300. 这样，在诵读《安巴塔经》之后，如今诵读《索那担达经》，依次渐次诵述，分明阐释《安巴塔经》之后，《索那担达经》的本质，因而说道：「我如是闻……至……『所谓阿耆斯』，意指诸肢体美好整全，此谓肢体。就附着因缘而言，最为全面且高显，由此展开，首要者是王子，因其形容苍老，而国土则称为‘肢名者’」。这里亦是所强调的，不仅限于《安巴塔经》。『当时果真如此』等语，为经文的歌诀因缘。如实呈现远来之难，因不容假借故而不被承认，众意不允，是为主张。
Nīlāsokakaṇikārakoviḷārakundarājarukkhādisammissatāya taṃ campakavanaṃ nīlādipañcavaṇṇakusumapaṭimaṇḍitaṃ, na campakarukkhānaññeva nīlādipañcavaṇṇakusumatāyāti vadanti, tathārūpāya pana dhātuyā campakarukkhāva nīlādipañcavaṇṇampi kusumaṃ pupphanti. Idānipi hi katthaci dese dissanti, evañca yathārutampi aṭṭhakathāvacanaṃ upapannaṃ hoti. Kusumagandhasugandheti vuttanayena sammissakānaṃ, suddhacampakānaṃ vā kusumānaṃ gandhehi sugandhe. Evaṃ pana vadanto na māpanakāleyeva tasmiṃ nagare campakarukkhā ussannā, atha kho aparabhāgepīti dasseti. Māpanakāle hi campakarukkhānamussannatāya taṃ nagaraṃ ‘‘campā’’ti nāmaṃ labhi. Issarattāti adhipatibhāvato. Senā etassa atthīti seniko, sveva seniyo. Bahubhāvavisiṭṭhā cettha atthitā taddhitapaccayena jotitāti vuttaṃ ‘‘mahatiyā senāya samannāgatattā’’ti. Sārasuvaṇṇasadisatāyāti uttamajātisuvaṇṇasadisatāya. Cūḷadukkhakkhandhasuttaṭṭhakathāyaṃ pana evaṃ vuttaṃ ‘‘seniyo’’ti tassa nāmaṃ, bimbīti attabhāvassa nāmaṃ vuccati, so tassa sārabhūto dassanīyo pāsādiko attabhāvasamiddhiyā bimbisāroti vuccatī’’ti (ma. ni. aṭṭha. 1.180).
因尼拉索卡蜜蜂蜂房、垢皂莲、王莲树等汇集，故名为香花林，蓝色等五种颜色花朵遍布其间，非仅为莲树花具蓝色五色之貌，实则此类花木以蓝色等五色花朵生长。今亦于某些地方可见，是故《注疏》所记合乎实情。谓以「花香芬馥」称合称之花香，指清净玉兰等花众香气芬芳。如此说者，却非当时即在该城中玉兰树盛放，乃后来呈现。因其盛开时节，故该城得「玉兰」名，自此感得主权，亦谓统治者身份。此「军」意为将军，即自家首领。此处诸多表述极尽殊胜，因缘所成称为盛大的军队。云「净金光芒灿烂」者，为尊贵出身者之光彩。于《小苦蕴经注》中亦云：「此‘军’为其名，‘臂’为自身之名，故称臂者，因其光辉照耀、自身成就，名曰臂光者。」
§301-2
301-2.Saṃhatāti sannipatanavasena saṅghaṭitā, sannipatitāti vuttaṃ hoti. Ekekissāya disāyāti ekekāya padesabhūtāya disāya. Pāḷiyaṃ brāhmaṇagahapatikānamadhippetattā ‘‘saṅghino’’ti vattabbe ‘‘saṅghī’’ti puthutte ekavacanaṃ vuttanti dasseti ‘‘etesa’’nti iminā. Evaṃ ācariyena (dī. ni. ṭī. 1.301, 302) vuttaṃ, saṅghīti pana dīghavasena bahuvacanampi dissati. Agaṇāti asamūhabhūtā agaṇabandhā, ‘‘agaṇanā’’tipi pāṭho, ayamevattho, saṅkhyātthassa ayuttattā. Na hi tesaṃ saṅkhyā atthīti. Idaṃ vuttaṃ hoti – pubbe antonagare agaṇāpi pacchā bahinagare gaṇaṃ bhūtā pattāti gaṇībhūtāti. Abhūtatabbhāve hi karāsabhūyoge a-kārassa ī-kārādeso, īpaccayo vā. Rājarājaññādīnaṃ daṇḍadharo purisova tato tato khattiyānaṃ tāyanato rakkhaṇato khattā niruttinayena. So hi yattha tehi pesito, tattha tesaṃ dosaṃ pariharanto yuttapattavasena pucchitamatthaṃ katheti. Tenāha ‘‘pucchitapañhe byākaraṇasamattho’’ti. Kulāpadesādinā mahatī mattā pamāṇametassāti mahāmatto.
301-2.「聚合」者，谓因会合而成，故名聚合。谓各方位，指个别领地所属方位。于巴利文中，婆罗门世居者或主人所统称为「会众」，复数形常作「会众」方显。此义由师长云（据《长部·注》301、302节）：「‘会众’一词即也可见作长复数」。若言无数者，意指未成群者，或称未成团者，亦有更本之误。此言谓，过去在安都那城，未成群的会众，以后反成有群之团体。原本不存在时，因协助而加入，变更为「加」字词尾之用法。王侯等持杖之人如阵前的侍卫，由此引领护持武士，遂成为军队。而又因所差遣之所，承担问询职责，并据理说明，此故言「善问又通注语法者」。指出「族名等词气势极大者，称为长官」。
Soṇadaṇḍaguṇakathāvaṇṇanā索那丹达功德论说注释
§303
303. Ekassa rañño āṇāpavattiṭṭhānāni rajjāni nāma, visiṭṭhāni rajjāni virajjāni, tāneva verajjāni, nānāvidhāni verajjāni tathā, tesu jātātiādinā tidhā taddhitanibbacanaṃ. Vicitrā hi taddhitavuttīti. Yaññānubhavanatthanti yassa kassaci yaññassa anubhavanatthaṃ. Teti nānāverajjakā brāhmaṇā. Tassāti soṇadaṇḍabrāhmaṇassa. Uttamabrāhmaṇoti abhijanasampattiyā, vittasampattiyā, vijjāsampattiyā ca uggatataro, uḷāro vā brāhmaṇo. Āvaṭṭanīmāyā vuttāva. Lābhamaccherena nippīḷitatāya asannipāto bhavissati.
303. 一国之王有称为“愿望实现境地者”，谓为尊贵的境地或范畴，有非纯正之境地，也有纯正之境地，以及多种不同纯正之境地，而以出生等为附加限定，由此产生从属之名词。此处谓丰富多样之从属词语。谓某种祭祀为其体认目的者。故言诸种非纯正之婆罗门即是如此，即所谓索那担达婆罗门。优越婆罗门者，因其辈分显赫，财产丰厚，智慧出众而卓然高迈，亦或称为高贵婆罗门。此因围绕而成风俗习惯，言语严酷镇压，导致多方会合聚集。
Aṅgeti gameti attano phalaṃ ñāpeti, sayaṃ vā aṅgīyati gamīyati ñāyatīti aṅgaṃ, hetu. Tenāha ‘‘kāraṇenā’’ti. Lokadhammatānussaraṇena aparānipi kāraṇāni āhaṃsūti dassento ‘‘eva’’ntiādimāha.
名为“肢”，谓其能自知自觉自身能获其果，或自行补充、行进即知，是肢之因缘。故言“以因缘为由”。因遵循世间法则，能发现因缘之因，因而说“亦是因缘”及诸如此类。
Dvīhi pakkhehīti mātupakkhena, pitupakkhena cāti dvīhi ñātipakkhehi. ‘‘Ubhato sujāto’’ti hi etthakeyeva vutte yehi kehici dvīhi bhāgehi sujātattaṃ vijāneyya, sujātasaddo ca ‘‘sujāto cārudassano’’tiādīsu (ma. ni. 2.399) ārohasampattipariyāyopi hotīti jātivaseneva sujātattaṃ vibhāvetuṃ ‘‘mātito ca pitito cā’’ti vuttaṃ. Tenāha ‘‘bhoto mātā brāhmaṇī’’tiādi. Evanti vuttappakārena, mātupakkhato ca pitupakkhato ca paccekaṃ tividhena ñātiparivaṭṭenāti vuttaṃ hoti. ‘‘Saṃsuddhagahaṇiko’’ti imināpi ‘‘mātito ca pitito cā’’ti vuttamevatthaṃ samatthetīti āha ‘‘saṃsuddhā te mātugahaṇī’’ti, saṃsuddhāva anaññapurisasādhāraṇāti attho. Anorasaputtavasenāpi hi loke mātāpitusamaññā dissati, idha panassa orasaputtavaseneva icchitāti dassetuṃ ‘‘saṃsuddhagahaṇiko’’ti vuttaṃ. Gabbhaṃ gaṇhāti dhāretīti gahaṇī, tatiyāvaṭṭasaṅkhāto gabbhāsayasaññito mātukucchipadeso samavepākiniyāti samavipācaniyā. Etthāti mahāsudassanasutte. Yathābhuttamāhāraṃ vipācanavasena gaṇhāti na chaḍḍetīti gahaṇī, kammajatejodhātu, yā ‘‘udaraggī’’ti loke paññāyati.
“以两方”者，指母系一方和父系一方，即以两亲系门派。因《兄弟与姐妹》中有言，若依此二者中某些部分可知其亲近关系，而“亲属关系”语有如“美好显著”等相关说法（《小部·注2.399》），由此表达亦有区域逐渐展开，故言“母系及父系皆是”。此类表述经常出现，母系和父系各自独立由三种亲缘关系构成，谓之“净化之家”，与“母系及父系皆是”相同义。以通常认知标准，世俗中亦常见父母被视作同等，故称“净化之家”，用以说明；其亦显示世间如是欲望子嗣，有如“孕育怀胎”，此谓孕育者及其子宫部位，即第三部分，名为“母腹处”，其义涉及相应之生理表现。此义出自《大美妙经》。犹如以进食保持适当消化，不致废弃，此谓维护之义，此世俗亦称为“养护”。
Pitupitāti pituno pitā. Pitāmahoti āmaha-paccayena taddhitasiddhi. ‘‘Catuyuga’’ntiādīsu viya taṃ tadatthe yujjitabbato kālaviseso yugaṃ nāma. Etaṃ yugasaddena āyuppamāṇavacanaṃ abhilāpamattaṃ lokavohāravacanamattameva, adhippetatthato pana pitāmahoyeva pitāmahayugasaddena vutto tasseva padhānabhāvena adhippetattāti adhippāyo. Tato uddhanti pitāmahato upari. Tenāha ‘‘pubbapurisā’’ti, tadavasesā pubbakā cha purisāti attho. Purisaggahaṇañcettha ukkaṭṭhaniddesena katanti daṭṭhabbaṃ. Evañhi ‘‘mātito’’ti pāḷivacanaṃ samatthitaṃ hoti.
『父者父之父也』。父此义以父亲为缘，谓长辈成立之义所谓父祖父。于如“四旬期”等名称，此乃分别其义而用，时令特定，谓期之名。以期名，表达寿命长短之义，亦为俗语之用。然本义所指正为父之父，称为父祖父，故有专用之意。因其涵义升高，故称为父祖父之上。由此得名“先人”，意指前一代或更早者。男人称谓乃以男性指称，昔日用以指夫君，因此此中“男人”一词当作形容或特指用法，应予认识。如此“母者”的巴利语用法亦同理通达。
Tatrāyamaṭṭhakathāmuttakanayo – mātā ca pitā ca pitaro, pitūnaṃ pitaro pitāmahā, tesaṃ yugo dvando pitāmahayugo, tasmā, yāva sattamā pitāmahayugā pitāmahadvandāti attho veditabbo, evañca pitāmahaggahaṇeneva mātāmahopi gahito. Yugasaddo cettha ekaseso ‘‘yugo ca yugo ca yugo’’ti, ato tattha tattha ñātiparivaṭṭe pitāmahadvandaṃ gahitaṃ hotīti.
此中注疏启示曰：母与父同为父母，父之父称为父祖父，而父之父之组合即谓双重父祖父，故曰父祖父及时序至七重即为父祖父双与七，意应察知。同理，母者亦因承父祖父之名义而包含母属性。期名“yugo”此处多重反复，即“期期期”，由此在亲族关系圈中形成父祖父双之结构，亦应了此义。
‘‘Yāva sattamā pitāmahayugā’’ti idaṃ kākāpekkhanamiva ubhayattha sambandhagatanti āha ‘‘eva’’ntiādi. Yāva sattamo puriso, tāva akkhitto anupakuṭṭho jātivādenāti sambandho. Akkhittoti appattakhepo. Anavakkhittoti saddhathālipākādīsu na chaḍḍito. Na upakuṭṭhoti na upakkosito. ‘‘Jātivādenā’’ti idaṃ hetumhi karaṇavacananti dassetuṃ ‘‘kena kāraṇenā’’tiādi vuttaṃ. Itipīti imināpi kāraṇena. Ettha ca ‘‘ubhato…pe… yugā’’ti etena brāhmaṇassa yonidosābhāvo dassito saṃsuddhagahaṇikabhāvakittanato, ‘‘akkhitto’’ti etena kiriyāparādhābhāvo. Kiriyāparādhena hi sattā khepaṃ pāpuṇanti. ‘‘Anupakuṭṭho’’ti etena ayuttasaṃsaggābhāvo. Ayuttasaṃsaggañhi paṭicca sattā akkosaṃ labhantīti.
“至七父祖父”，如鸦雀对座，双方关联，谓其相关意也。谓至第七人为止，此为依附关系。所谓依附，谓不能轻忽。未驳斥,于信义及异端之文献未抛弃。谓非憎怒非敌对。所谓异端反对论，此即因果所指，言何为由？此已宣示。即是缘由。于此“双方……期”示意婆罗门种姓中无嫉妒及无遗患妒之意，表其无行为过失。行为过失生众生愚癫。所谓“不憎怒”，表其无矛盾关系。如此无矛盾，众生无憎怒生起。
Issaroti ādhipateyyasaṃvattaniyakammabalena īsanasīlo, sā panassa issaratā vibhavasampattipaccayā pākaṭā jātā, tasmā aḍḍhabhāvapariyāyena dassento ‘‘aḍḍhoti issaro’’ti āha. Mahantaṃ dhanamassa bhūmigataṃ, vehāsagatañcāti mahaddhano. Tassāti tassa tassa guṇassa, ayameva ca pāṭho adhunā dissati. Aguṇaṃyeva dassemāti anvayato tassa guṇaṃ vatvā byatirekato bhagavato anupasaṅkamanakāraṇaṃ aguṇameva dassema.
“主”者，即尊贵统治者，具有施行权力及支配力，为尊主。主之尊贵因财富成就而显明，故以此双重现象示说，谓主即主宰也。因其巨大财产积藏于地，居于仓库，谓丰厚财富。此地底仓储即其财富所寄。其品质因果，于今亦现利于彼处。若见其实无德，亦即谓彼具德者由“无德”反崇之故，未遂靠近世尊，唯见无德。
Adhikarūpoti visiṭṭharūpo uttamasarīro. Dassanaṃ arahatīti dassanīyoti āha ‘‘dassanayoggo’’ti. Pasādaṃ āvahatīti pāsādiko. Tenāha ‘‘pasādajananato’’ti. Pokkharasaddo idha sundaratthe, sarīratthe ca niruḷho. Vaṇṇassāti vaṇṇadhātuyā. Pakāsaniyena parisuddhanimittena vaṇṇasaddassa vaṇṇadhātuyaṃ pavattanato tannimittameva vaṇṇatā, sā ca vaṇṇanissitāti abhedavasena vuttaṃ ‘‘uttamena parisuddhena vaṇṇenā’’ti. Sarīraṃ pana sannivesavisiṭṭhaṃ karacaraṇagīvāsīsādisamudāyaṃ, tañca avayavabhūtena saṇṭhānanimittena gayhati, tasmā tannimittameva pokkharatāti vuttaṃ ‘‘sarīrasaṇṭhānasampattiyā’’ti, uttamāya sarīrasaṇṭhānasampattiyātipi yojetabbaṃ. Atthavasā hi liṅgavibhattivipariṇāmo. Sabbesu vaṇṇesu suvaṇṇavaṇṇova uttamoti āha ‘‘parisuddhavaṇṇesupi seṭṭhena suvaṇṇavaṇṇena samannāgato’’ti. Tathā hi buddhā, cakkavattino ca suvaṇṇavaṇṇāva honti. Yasmā pana vacchasasaddo sarīrābhe pavattati, tasmā brahmavacchasīti uttamasarīrābho, suvaṇṇābho icceva attho. Imameva hi atthaṃ sandhāya ‘‘mahābrahmuno sarīrasadiseneva sarīrena samannāgato’’ti vuttaṃ, na brahmujugattataṃ. Okāsoti sabbaṅgapaccaṅgaṭṭhānaṃ. Ārohapariṇāhasampattiyā, avayavapāripūriyā ca dassanassa okāso na khuddakoti attho. Tenāha ‘‘sabbānevā’’tiādi.
“具形者”，谓身形完全，最优身体。谓阿拉汉证见之理应能见，故称为“证见具足者”。“心平和者”谓令心安宁，可使安乐者。由此谓“能生和顺者”。“池”字在此意美丽且形体清洁明丽。所谓色相者，以洁净特征具备色彩之因，此色相因之流转而得其色彩，此即色与色相之因缘关系。此色泽依赖洁净色相，然不二故曰“由最优净色而生”。身体乃集体，含手足及舌头衣毛等部件，赖此心意联合为因，故谓以此因缘为池。“身体组成盛满”，为身众部件之完备，由此显现盖全身之势，不谓小也。故曰“众成处”亦是此意。“色相”，谓色泽变化分明。诸色皆如金色最优，谓曰“清净色中最胜，具优越金色”。如佛、转轮圣王皆呈现金色。因斑纹为身体之光明，故称为梵光，意指最优质身光，此非梵之时俗流行义。称“空”，谓全体部位及连结。“上升变换完备”，及部件充满明确见地，称心耳等处为“空”，非小也故依此缘故称“皆空”。
Sīlanti yamaniyamalakkhaṇaṃ sīlaṃ, taṃ panassa rattaññutāya vuddhaṃ vaddhitanti visesato ‘‘vuddhasīlī’’ti vuttaṃ. Vuddhasīlenāti sabbadā sammāyogato vuddhena dhuvasīlena. Evañca katvā padattayampetaṃ adhippetatthato visiṭṭhaṃ hoti, saddatthamattaṃ pana sandhāya ‘‘idaṃ vuddhasīlīpadasseva vevacana’’nti vuttaṃ. Pañcasīlato paraṃ tattha sīlassa abhāvato, tesamajānanato ca ‘‘pañcasīlamattamevā’’ti āha.
“戒”者，则为守持法律规则之行，此戒因热忱恭敬生长除退，遂称“成熟戒”。成熟戒常依恰当应用，谓坚固不变持戒。如此制定戒律，依其意义最殊胜，故谓其声曰“此即成熟戒命辞。”五戒之上无戒之缺失，或认识建立故故曰“五戒所包含”。
Vācāya parimaṇḍalapadabyañjanatā eva sundarabhāvoti vuttaṃ ‘‘sundarā parimaṇḍalapadabyañjanā’’ti. Ṭhānakaraṇasampattiyā, sikkhāsampattiyā ca kassacipi anūnatāya parimaṇḍalapadāni byañjanāni akkharāni etissāti parimaṇḍalapadabyañjanā. Akkharameva hi taṃtadatthavācakabhāvena paricchinnaṃ padaṃ. Atha vā padameva atthassa byañjakattā byañjanaṃ, sithiladhanitādiakkharapāripūriyā ca padabyañjanassa parimaṇḍalatā, parimaṇḍalaṃ padabyañjanametissāti tathā. Apica pajjati attho etenāti padaṃ, nāmādi, yathādhippetamatthaṃ byañjetīti byañjanaṃ, vākyaṃ, tesaṃ paripuṇṇatāya parimaṇḍalapadabyañjanā. Atthaviññāpane sādhanatāya vācāva karaṇaṃ vākkaraṇanti tulyādhikaraṇataṃ dassetuṃ ‘‘udāharaṇaghoso’’ti vuttaṃ, vacībhedasaddoti attho. Tassa brāhmaṇassa, tena vā bhāsitabbassa atthassa guṇaparipuṇṇabhāvena pūre guṇehi paripuṇṇabhāve bhavāti porī. Puna pureti rājadhānīmahānagare. Bhavattāti saṃvaḍḍhattā. Sukhumālattanenāti sukhumālabhāvena, iminā tassā vācāya mudusaṇhattamāha. Apalibuddhāyāti pittasemhādīhi apariyonaddhāya, hetugabbhapadametaṃ. Tato eva hi yathāvuttadosābhāvoti. Ḍaṃsetvā viya ekadesakathanaṃ sandiṭṭhaṃ, saṇikaṃ cirāyitvā kathanaṃ vilambitaṃ, ‘‘sanniddhavilambitādī’’tipi pāṭho. Saddena ajanakaṃ vacinaṃ, mammakasaṅkhātaṃ vā ekakkharameva dvattikkhattumuccāraṇaṃ sanniddhaṃ. Ādisaddena dukkhalitānukaḍḍhitādīni saṅgaṇhāti. Eḷāgaḷenāti eḷāpaggharaṇena. ‘‘Eḷā gaḷantī’’ti vuttasseva dvidhā atthaṃ dassetuṃ ‘‘lālā vā paggharantī’’tiādi vuttaṃ. ‘‘Passe’ḷamūgaṃ uragaṃ dujivha’’ntiādīsu (jā. 1.7.49) viya hi eḷāsaddo lālāya, kheḷe ca pavattati. Kheḷaphusitānīti kheḷabindūni.
语言的环绕字音即为美好形态，故称『美好环绕字音者』。因声调与发音技巧的完备，有学艺能力的人，即使以最少量的环绕字和字音，亦能传达文字，这称为环绕字音。文字本身作为线性表现、有意义的语言单位，称字。或者单就文字因表达意义而具备的音韵性质，以及丝滑柔顺的字母补充，构成完整的环绕性质，则称环绕字音。虽然所传达的意义为此，但这即为单字（如名称等）或更宏大含义的标志，称为字音、句意，完整的环绕字音包含句义。表达意义的功能，即发语制成，也称为语言成形，赅含涵盖相同位置的意思，谓之「示例之声」；这又意指音之不同，故名分音。这个婆罗门或所说内容，因充满特质，且周全美满，故称为充盈。充盈如都城中的大城，即称充盈。增加逐渐增广，如此细腻柔美的语音，即是微妙流畅，故称微妙细腻。因如油腻等所不染，即是未被污染的因，故以此说明因果。正因如此，能断除错误无碍。若细细观察一段话如同十一句，连绵延长，语句保持完备，则作三种相关解读：近乎出现之缺失、存在、延迟等问题，称缺席延迟等。以音之有缺，诡谲辞藻累积，统称为语言中断。音段如同椰叶的切割声，双重意义有时显示为「涂抹与覆盖」之意。正如话中说「椰叶正在切割」，这语音如笑声般活跃演转。所谓游戏趣索，意即游戏之点滴。
Tatrāyamaṭṭhakathāmuttakanayo – elanti doso vuccati ‘‘yā sā vācā nelā kaṇṇasukhā’’tiādīsu (dī. ni. 1.8, 194) viya. Duppaññā ca sadosameva kathaṃ kathentā elaṃ paggharāpenti, tasmā tesaṃ vācā elagaḷā nāma hoti, tabbiparītāyāti attho. ‘‘Ādimajjhapariyosānaṃ pākaṭaṃ katvā’’ti iminā tassā vācāya atthapāripūriṃ vadati. Viññāpanasaddena etassa sambandho.
此处对本注疏的总结转折为──如所称之『此声如椰叶般令耳悦耳』等文（见长部尼稿本），此谓为错误。愚昧者以错误言说时，椰叶之声成了发泄之音，故此言语称之为椰叶音，意即反向之意。『从初至中乃至末明显表现』，此应说明此声音的完整含义。以此字音用于暗示，有其相关的连贯性。
Jarājiṇṇatāya jiṇṇoti khaṇḍiccapāliccādibhāvamāpādito. Vuddhimariyādappattoti vuddhiyā paricchedaṃ pariyantaṃ patto. Jātimahallakatāyāti upapattiyā mahallakabhāvena. Tenāha ‘‘cirakālappasuto’’ti. Addhasaddo addhānapariyāyo dīghakālavācako. Kittako pana soti āha ‘‘dve tayo rājaparivaṭṭe’’ti, dvinnaṃ tiṇṇaṃ rājūnaṃ rajjapasāsanapaṭipāṭiyoti attho. ‘‘Addhagato’’ti vatvāpi kataṃ vayogahaṇaṃ osānavayāpekkhanti vuttaṃ ‘‘pacchimavayaṃ sampatto’’ti. Pacchimo tatiyabhāgoti vassasatassa tidhā katesu bhāgesu tatiyo osānabhāgo. Paccekaṃ tettiṃsavassato ca adhikamāsapakkhādipi vibhajīyati, tasmā sattasaṭṭhime vasse yathārahaṃ labbhamānamāsapakkhadivasato paṭṭhāya pacchimavayo veditabbo. Ācariyasāriputtattherenapi hi imamevatthaṃ sandhāya ‘‘sattasaṭṭhivassato paṭṭhāya pacchimavayo koṭṭhāso’’ti (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanā) vuttaṃ. Itarathā hi ‘‘pacchimavayo nāma vassasatassa pacchimo tatiyabhāgo’’ti aṭṭhakathāvacanena virodho bhaveyyāti.
衰老成熟之意称为老迈，表示缺失破碎，缺少初生发育。增进荣耀之意即以成长为界限而达到终点。出生成熟则表为生成之盛大，称为「短期形成所成毕」之意。附加词汇引用《长部》云『两三王国之环绕』，谓两王三王治理制度之意。即使称为中间所得，亦有预测的断言，指称『西方段落已完成』。所谓西方第三部分，即雨季百年计之三部分。雨季过后包括年头与年中季节划分，因此在第六十七年应取得善本，明确西方段落划分。长老沙利佛也曾如此记载此义（根据注疏第一篇序卷注释）。若不然，「西方段」即雨季百年中最后第三部分，也能产生不同意见。
Evaṃ kevalajātivasena paṭhamavikappaṃ vatvā guṇamissakavasenapi dutiyavikappaṃ vadantena ‘‘apicā’’tiādi āraddhaṃ. Tattha nāyaṃ jiṇṇatā vayomattena, atha kho kulaparivaṭṭena purāṇatāti āha ‘‘jiṇṇoti porāṇo’’tiādi. Cirakālappavattakulanvayoti cirakālaṃ pavattakulaparivaṭṭo, tenāssa kulavasena uditoditabhāvamāha. ‘‘Vayoanuppatto’’ti iminā jātivuddhiyā vakkhamānattā, guṇavuddhiyā ca tato sātisayattā ‘‘vuddhoti sīlācārādiguṇavuddhiyā yutto’’ti vuttaṃ. Vakkhamānaṃ pati pārisesaggahaṇañhetaṃ. Tathā jātimahallakatāyapi teneva padena vakkhamānattā, vibhavamahattatāya ca anavasesitattā ‘‘mahallakoti vibhavamahantatāya samannāgato’’ti āha. Maggapaṭipannoti brāhmaṇānaṃ yuttapaṭipattivīthiṃ avokkamma caraṇavasena upagatoti atthaṃ dasseti ‘‘brāhmaṇāna’’ntiādinā. Jātivuddhabhāvamanuppatto, tampi antimavayaṃ pacchimavayameva anuppattoti sādhippāyayojanā. Iminā hi pacchimavayavasena jātivuddhabhāvaṃ dassetīti.
如是，以为单独出生即初始观点，续以仁德怀有缺失第二观点，谓「又」等发端。此处年老非仅以年龄断论，而以家族更替为旧，称为『老即旧』等。指长时间延续家族传承生灭，所以称为长久家族流传。以此家族称谓，意指历代上下兴盛消长。说『年老成就』，指以出生增长及品德增长衡量之。自述句用意在于强调对这些区别的了解。如此年代出生成熟，亦如此用语，称为盛大抗拒，以大威仪等表示不欠缺，称为盛大并非简易。婆罗门以此为习行，实践教义，谓为本行之义。家族成长显现，以此与末段区分，谓为终极段落不是先前段落。这里用逻辑次第说明末段非初段，所以表示终结连接。此处说明以终段为积累证明出生成长的状态。
Buddhaguṇakathāvaṇṇanā佛德论说注释
§304
304. Tādisehi mahānubhāvehi saddhiṃ yugaggāhavasena ṭhapanampi na mādisānaṃ paṇḍitajātīnamanucchavikaṃ, kuto pana ukkaṃsavasena ṭhapananti idaṃ brāhmaṇassa na yuttarūpanti dassento ‘‘na kho pana meta’’ntiādimāha. Tattha yepi guṇā attano guṇehi sadisā, tepi guṇe uttaritareyeva maññamāno pakāsetīti sambandho. Sadisāti ca ekadesena sadisā. Na hi buddhānaṃ guṇehi sabbathā sadisā kecipi guṇā aññesu labbhanti. ‘‘Ko cāha’’ntiādi uttaritarākāradassanaṃ. Ahañca kīdiso nāma hutvā sadiso bhavissāmi, samaṇassa…pe… guṇā ca kīdisā nāma hutvā sadisā bhavissantīti sādhippāyayojanā. Keci navaṃ pāṭhaṃ karonti, ayameva mūlapāṭho yathā taṃ ambaṭṭhasutte ‘‘ko cāhaṃ bho gotama sācariyako, kā ca anuttarā vijjācaraṇasampadā’’ti. Itareti attano guṇehi asadise guṇe, ‘‘pakāsetī’’ti imināva sambandho. Ekantenevāti sadisaguṇānaṃ viya pasaṅgābhāvena.
第304节。对于这些大德，彼此同心协力建立时，婆罗门未见于凡夫学者中有专门技艺的，何况极差之人如何能够建造，于婆罗门并无妥当表现，故说『绝非如此』等等。所述乃是拥有与自己品质相似者，那些人会认为这些品质更胜一筹，并予以显扬，乃有所联系。『相似』指单数中之相似。佛陀的品质无处不相同于他者，故无从与他人所得品质比较。『谁是……』等，显现他者更上之形象。『我将如何成为相似？』即自己心存疑虑，欲效仿尊者，技艺与境界相似。部分人作新的诵读，但根本诵本如《柯摩达本经》云『谁是我，若尊者果德玛，何为无上智慧与行为成就』之语。另有他本针对自身品质不完全相似，故有彰显。专一之意犹如品质相似引发的连贯。
Evaṃ niyāmento soṇadaṇḍo idaṃ atthajātaṃ dīpeti. Yathā hīti ettha hi-saddo kāraṇe. Tenāha ‘‘tasmā mayameva arahāmā’’ti. Gopadakanti gāviyā khuraṭṭhāne ṭhitaudakaṃ. Guṇeti sadisaguṇepi, pageva asadisaguṇe.
如是引导者索那丹达阐明此义，如此而言「依此故为阿拉汉果」。牛以脚掌立于水洼之处。品质意指相似品质，但与非相似之品质不同。
Saṭṭhikulasatasahassanti saṭṭhisahassādhikaṃ kulasatasahassaṃ. Dhammapadaṭṭhakathādīsu (dha. pa. aṭṭha. 16) pana katthaci bhagavato asītikulasahassatāvacanaṃ ekekapakkhameva sandhāyāti veditabbaṃ.
所谓六十六万七千，是指六十多万加上一千多的家族百姓。在《法句经注疏》等处（如《法句经注疏》第16经）也提到佛陀曾讲有八十万七千家族百姓，但必须理解为每个方面分别说过，而非全部合计一处。
Sudhāmaṭṭhapokkharaṇiyoti sudhāya parikammakatā pokkharaṇiyo. Sattaratanānanti sattahi ratanehi. Pūrayoge hi karaṇatthe bahulaṃ chaṭṭhīvacanaṃ. Pāsādaniyūhādayoti uparipāsāde ṭhitatulāsīsādayo. ‘‘Sattaratanāna’’nti adhikāro, abhedepi bhedavohāro esa. Kulapariyāyenāti suddhodanamahārājassa asambhinnakhattiyakulānukkamena. Tesupīti catūsu nidhīsupi. Gahitaṃ gahitaṃ ṭhānaṃ pūratiyeva dhanena pākatikameva hoti, na ūnaṃ.
所谓苏达摩之塘池，指经由甘露滋润而成的池塘。所谓七宝，是由七种珍宝组成。于完全加入时常用第六表示法。“巴萨达尼乌哈”等词，指的是立于高阁上的天平等器具。‘七宝’一词权属上虽有不同解释，但本质上无分歧。‘族的流转’指的是净多陀国王不间断的贵族族裔延续。其‘七宝’又分成四类珍藏。珍宝所占据之地均由财富充盈，绝不会有所缺少。
Bhaddakenāti sundarena. Pacchimavaye vuttanayena paṭhamavayo veditabbo. Mātāpitūnaṃ anicchāya pabbajjāva anādaro tena yutte atthe sāmivacananti vuttaṃ hoti. Etesanti mātāpitūnaṃ. Kanditvāti ‘‘kahaṃ piyaputtakā’’tiādinā paridevitvā.
‘博达迦’意为美好。‘巴西玛瓦耶’的说法，应先从文字种类去认识。对父母无意的出家行为及疏忽，由于该行为不合适，称之为对亲属的别离劝诫。在此指的是父母亲属之关系。‘哭泣’，意即因“何处是亲爱的子儿”等语句的悲痛。
Aparimāṇoyevāti ‘‘ettako eso’’ti kenaci paricchinditumasakkuṇeyyatāya aparicchinnoyeva. Dve veḷū adhokaṭimattakameva hontīti āha ‘‘dvinnaṃ veḷūnaṃ upari kaṭimattamevā’’ti. Pāramitānubhāvena brāhmaṇassa eva paññāyati, bhagavā pana tadā pakatippamāṇovāti dassetuṃ ‘‘paññāyamāno’’ti vuttamiva dissati, vīmaṃsitvā gahetabbaṃ. ‘‘Na hī’’tiādinā pāramitābaleneva evaṃ aparimāṇatā, na iddhibalenāti dassetī’’ti vadanti. Atuloti asadiso. ‘‘Dhammapade gāthamāhā’’ti katthaci pāṭho ayuttova. Na hi dhammapade ayaṃ gāthā dissati. Sudhāpiṇḍiyattherāpadānādīsu (apa. 1.10.sudhāpiṇḍiyattherāpadāna) panāyaṃ gāthā āgatā, sā ca kho aññavatthusmiṃ eva, na imasmiṃ vatthumhi, tasmā pāḷivasena saṅgītimanāruḷhā pakiṇṇakadesanāyevāyaṃ gāthāti daṭṭhabbaṃ.
‘无量之意’即‘如此之多’无法用言语一一列举，系别指不能尽数数清之意。有两根杆尺，谓两根杆尺高的程度。论长者的智慧是因其波罗蜜经验而生。佛陀当时为显示此智慧之标题，称其为‘明智者’，此理应细细体察并谨记。智力不可轻视，非指神通力量。有人言“这是法句中的大诗”，但该诗并不见于《法句经》中。该诗出现在《苏达毗尼耶比库长老传》等中，但非同一类别，且该诗在巴利原文中节奏拗口，故其用法只是作为零星提示之词。
Tattha te tādiseti pariyāyavacanametaṃ ‘‘appaṃ vassasataṃ āyu, idānetarahi vijjatī’’tiādīsu (bu. vaṃ. 27.21) viya, ‘‘etādise’’tipi paṭhanti, tadasundaraṃ apadānādīsu tathā adissanato. Kilesaparinibbānena parinibbute kutocipi abhaye te tādise pūjayato ettha idaṃ puññaṃ kenaci mahānubhāvena api saṅkhātuṃ na sakkāti attho.
如《小本生集》第27章21节说：“寿命短暂——不过一百年，如今仍然存在”的类似语句，亦有人诵读此类文字。在《长老传》和其他美好经中亦见。得至烦恼消灭及涅槃后，虽安全无忧，却难以用任何宏大名声来称赞这类功德。
Bāhantaranti dvinnaṃ bāhūnamantaraṃ. Dvādasa yojanasatānīti dvādasādhikāni yojanasatāni. Bahalantarenāti samantā sarīrapariṇāhappamāṇena. Puthulatoti vitthārato. Aṅgulipabbānīti ekekāni aṅgulipabbāni. Bhamukantaranti dvinnaṃ bhamukānamantaraṃ. Mukhaṃ vitthārato dviyojanasataṃ parimaṇḍalato visuṃ vuttattā. ‘‘Ediso bhagavā’’ti yā parehi vuttā kathā, tassā anurūpanti yathākathaṃ, iminā aññehi vuttaṃ bhagavato vaṇṇakathaṃ sutvā oloketukāmatāya āgatoti dasseti, yathākathanti vā kīdisaṃ. ‘‘Yathākathaṃ pana tumhe bhikkhave samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasitthā’’tiādīsu (pārā. 194) viya hi pucchāyaṃ esa nipātasamudāyo, eko vā nipāto.
‘巴汉他’指两个手臂之间的距离。‘十二百由旬’即超过十二个百由旬。‘巴哈兰他’指周身各部位大小的总和。‘普图拉多’意指宽广。‘昂古利帕巴尼’是单个手指。‘巴穆坎他’指两眼之间的距离。头部宽阔，按满两百由旬的范围所说。‘如是世尊’是其他地方说法的引述，此处用来表达对先前记载的依照理解、听闻佛陀赞誉之意愿。‘如《巴拉经》第194节所说，你们比库众合心欢喜，没有分歧，坚持着庇护僧团的教规’，这是一组问句中的一句或者一个断句。
Gandhakuṭipariveṇeti gandhakuṭiyā pariveṇe, gandhakuṭito bahi pariveṇabbhantareti attho. Tatthāti mañcake. ‘‘Sīhaseyyaṃ kappesī’’ti yathā rāhu asurindo āyāmato, vitthārato, ubbedhato ca bhagavato rūpakāyassa paricchedaṃ gahetuṃ na sakkoti, tathā rūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharonto sīhaseyyaṃ kappesī’’ti (dī. ni. ṭī. 1.304) evaṃ ācariyena vuttaṃ, ‘‘tadetaṃ ‘na mayā asurinda adhomukhena pāramiyo pūritā, uddhaggameva katvā dānaṃ dinna’’nti aṭṭhakathāvacanena accantameva viruddhaṃ hoti. Etañhi gandhakuṭidvāravivaraṇādīsu viya pāramitānubhāvasiddhidassanaṃ, aññathā tadeva vacanaṃ vattabbaṃ bhaveyyā’’ti vadanti, vīmaṃsitvā sampaṭicchitabbaṃ. Adhomukhenāti osakkitavīriyataṃ sandhāya vuttaṃ, uddhaggamevāti anosakkitavīriyataṃ, ubbhakoṭikaṃ katvāti attho. Tadā rāhu upāsakabhāvaṃ paṭivedesīti āha ‘‘taṃ divasa’’ntiādi.
香舍、香舍围绕者，即由香舍所围绕者，香舍之外及香舍之内皆为围绕之意。其处称为断裂处。犹如狮床与狮子之床。当如阿修罗王罗睺，虽然其身形广大、伸展开来，却不能切断世尊法身，故比喻依止神通力量修成之色身，犹如狮子之床。此为论师所说：“那不是我阿修罗王以下伏身、做完布施而成”，此与注疏文义大相违背。依此，可见于香舍门口以及其他破损之处，似应理解为通过修习布施波罗蜜得成之证悟，若非如此则文义不通。同时“下伏身”乃意指伏身之力，“做完”则为完成布施之意。时罗睺示现居士相，谓其曰“此日……”诸句。
Kilesehi ārakattā ariyaṃ niruttinayena, atoyeva uttamatā parisuddhatāti vuttaṃ ‘‘uttamaṃ parisuddha’’nti. Anavajjaṭṭhena kusalaṃ, na sukhavipākaṭṭhena tassa arahatamasambhavato. Kusalasīlenāti anavajjeneva viddhastasavāsanakilesena sīlena. Evañca katvā padacatukkampetaṃ adhippetatthato visiṭṭhaṃ hoti, saddatthamattaṃ pana sandhāya ‘‘idamassa vevacana’’nti vuttaṃ.
由于圣者之言辞明净，通过断除烦恼，成熟无垢，故曰“至上清净”。此指无瑕疵品质之善行，不依赖幸福果报而成阿拉汉果。所谓善法戒律，系指无瑕疵之戒法、已断除所有烦恼的戒法。如此成就，可证明本句四字相应上下文，含义完整，故称为此语。
Katthaci caturāsītipāṇasahassāni, katthaci aparimāṇāpi devamanussāti atthaṃ sandhāya ‘‘bhagavatoekekāya dhammadesanāyā’’tiādimāha. Mahāsamayasutta (dī. ni. 2.331 ādayo) maṅgalasutta- (khu. pā. 5.1 ādayo; su. ni. 261 ādayo) desanādīsu hi catuvīsatiyā ṭhānesu asaṅkhyeyyā aparimeyyā devamanussā maggaphalāmataṃ piviṃsu. Koṭisatasahassādiparimāṇenapi bahū eva, nidassanavasena panevaṃ vuttaṃ. Tasmā anuttarasikkhāpakabhāvena bhagavā bahūnaṃ ācariyo, tesaṃ ācariyabhūtānaṃ sāvakānamācariyabhāvena sāvakaveneyyānaṃ pācariyo. Bhagavatā hi dinnanaye ṭhatvā sāvakā veneyyaṃ vinenti, tasmā bhagavāva tesaṃ padhāno ācariyoti.
或言四万八千，或言无量无数天人众生，皆在众多法座、佛陀所说之二十四处，依止法义修行，得入道果。其数量以亿计，虽无法精尽，然以例证说之是可行。是故作为上师修行示范，佛陀为诸多法师及弟子之导师。基于佛陀所立教义，弟子奉行其教诲，佛陀为其侧重导师，故名导师之义。
Vadantassādhippetova attho pamāṇaṃ, na lakkhaṇahārādivisayoti āha ‘‘brāhmaṇo panā’’tiādi. ‘‘Imassa vā pūtikāyassā’’ti pāṭhāvasāne peyyālaṃ katvā ‘‘kelanā paṭikelanā’’ti vuttaṃ. Ayañhi khuddakavatthuvibhaṅgapāḷi (vibha. 854) ‘‘bāhirānaṃ vā parikkhārānaṃ maṇḍanā’’tiādi peyyālavasena gayhati. Tattha imassa vā pūtikāyassāti imassa vā manussasarīrassa. Yathā hi tadahujātopi siṅgālo ‘‘jarasiṅgālo’’ tveva, ūruppamāṇāpi ca galocilatā ‘‘pūtilatā’’ tveva saṅkhyaṃ gacchati, evaṃ suvaṇṇavaṇṇopi manussasarīro ‘‘pūtikāyo’’ tveva, tassa maṇḍanāti attho. Kelanāti kīḷanā. ‘‘Kelāyanā’’tipi paṭhanti. Paṭikelanāti paṭikīḷanā. Capalassa bhāvo cāpalyaṃ, cāpallaṃ vā, yena samannāgato puggalo vassasatikopi samāno tadahujātadārako viya hoti, tassedamadhivacananti veditabbaṃ.
此处所指测量尺度，并非仅事相、标志等应考察内容，故有言“婆罗门”等开头。末尾片断中“此人之体净污”指人身，犹如野犬亦称“污犬”，其长短亦有所计。大体而言，人身之色如黄金之色，若称为“污体”，是指该色之装饰及特质。此“污”即“戏耍”，故又称“戏弄”。戏弄者，形容其浮躁不定，像同类子幼年，虽住百年，仍似新生之孩童，论此中意。
Apāpe pure karoti, na vā pāpaṃ pure karotīti apāpapurekkhāroti yuttāyuttasamāsena duvidhamatthaṃ dassetuṃ ‘‘apāpe navalokuttaradhamme’’tiādi vuttaṃ. Apāpeti ca pāpapaṭipakkhe, pāpavirahite vā. Brahmani seṭṭhe bhagavati bhavā tassa dhammadesanāvasena ariyāya jātiyā jātattā, brahmuno vā bhagavato apaccaṃ garukaraṇādinā, yathānusiṭṭhaṃ paṭipattiyā ca, brahmaṃ vā seṭṭhaṃ ariyamaggaṃ jānātīti brahmaññā, ariyasāvakasaṅkhātā pajā. Tenāha ‘‘sāriputtamoggallānā’’tiādi. Brāhmaṇapajāyāti bahitapāpapajāya. ‘‘Apāpapurekkhāro’’ti ettha ‘‘purekkhāro’’ti padamadhikāroti dasseti ‘‘etissāyaca pajāya purekkhāro’’ti iminā. Ca-saddo samuccayattho ‘‘na kevalaṃ apāpapurekkhāro eva, atha kho brahmaññāya ca pajāya sambandhabhūtāya purekkhāro’’ti. ‘‘Ayañhī’’tiādi adhippāyamattadassanaṃ. ‘‘Apāpapurekkhāro’’ti idaṃ ‘‘brahmaññāya pajāyā’’ti imināva sambandhitabbaṃ, na ca paccekamatthadīpakaṃ, pakatibrāhmaṇajātivasenapi cetassa attho veditabboti dassento ‘‘apicā’’tiādimāha. Ayuttasamāso cāyaṃ. Pāpanti pāpakammaṃ, ahitaṃ dukkhanti attho. Tassa sambandhipekkhattā kassā apāpapurekkhāroti pucchāya evamāhāti dassetuṃ ‘‘kassā’’tiādi vuttaṃ. ‘‘Attanā’’tiādi tadatthavivaraṇaṃ. Brāhmaṇapajāyāti brāhmaṇajātipajāya.
此云不做恶事于前，不表明是“不做恶事”，而是合于“小心谨慎”的意思。谓“不行恶逆”，但非断然无恶，而是相对远离恶行。佛陀为至高，又依世俗法故，能识知圣人出生诸相及其依法修持，故谓其能知最上圣道。罗汉弟子众相继承此知识，故有“沙利弗·摩诃迦罗”等称谓。所谓婆罗门众生，即指广泛作恶之人。在此，谓其不但仅为小心谨慎，还须结合婆罗门智慧与众生因缘，统摄诸义。严格说“未必仅为不作恶”，与婆罗门智慧众生之关系密切，非单一义项所能指。此明示“恶行为”意，谓“恶行即为害苦之因”。此处解释“恶行为”对象是指自身，谓婆罗门族出生。
Rañjanti aṭṭaṃ bhajanti rājāno etenāti raṭṭhaṃ, ekassa rañño rajjabhūtakāsikosalādimahājanapadā. Janā pajjanti sukhajīvikaṃ pāpuṇanti etthāti janapado, ekassa rañño rajje ekekakoṭṭhāsabhūtā uttarapathadakkhiṇapathādikhuddakajanapadā. Tatthāti tathā āgatesu. Pucchāyāti attanā abhisaṅkhatāya pucchāya. Vissajjanāsampaṭicchaneti vissajjanāya attano ñāṇena sampaṭiggahaṇe. Kesañci upanissayasampattiṃ, ñāṇaparipākaṃ, cittācārañca ñatvā bhagavāva pucchāya ussāhaṃ janetvā vissajjetīti adhippāyo.
“染污”“拆分”“国王”者，指国家。犹如北方迦尸国，强盛大国。民众充满安乐生活，谓之国土，也即一国之境内。在一国之王治下，设有府、部等行政区，分成北路、南路等若干小国或属地。其“那里”，即指如此境内诸分区。所问者，是指自身注重地点。所谓“没收放弃”，乃通过自身智慧之观察、把握、了解，为佛陀发起问题，令其起起止止，以示自身慧解。
‘‘Tattha katamaṃ sākhalya’’ntiādi nikkhepakaṇḍapāḷi (dha. sa. 1350). Addhānadarathanti dīghamaggāgamanaparissamaṃ. Assāti bhagavato, mukhapadumanti sambandho. Bālātapasamphassanenevāti abhinavuggatasūriyaraṃsisamphassanena iva. Tathā hi sūriyo ‘‘padmabandhū’’ti loke pākaṭo, cando pana ‘‘kumudabandhū’’ti. Puṇṇacandassa siriyā samānā sirī etassāti puṇṇacandasassirikaṃ. Kathaṃ nikkujjitasadisatāti āha ‘‘sampattāyā’’tiādi. Ettha pana ‘‘ehi svāgatavādī’’ti iminā sukhasambhāsapubbakaṃ piyavāditaṃ dasseti, ‘‘sakhilo’’ti iminā saṇhavācataṃ, ‘‘sammodako’’ti iminā paṭisandhārakusalataṃ, ‘‘abbhākuṭiko’’ti iminā sabbattheva vippasannamukhataṃ, ‘‘uttānamukho’’ti iminā sukhasallāpataṃ, ‘‘pubbabhāsī’’ti iminā dhammānuggahassa okāsakaraṇena hitajjhāsayataṃ dassetīti veditabbaṃ.
这里所谓的“什么是杂乱”之类，是因《断灭经》的篇章段落中所述（《法句经集》1350经文）。“断灭车”指长远道路的危险。释尊说“莲花开口”是说联系。好比孩童刚刚触碰新生的太阳光一样。因为太阳在人间被称为“莲花的同伴”，月亮则被称为“菡萏的同伴”。满月之尊号、荣光，同满月光辉相当。释尊云“焚毁暗影”的意思，则是说“对于所成就者”之类。这里，“欢迎者”是较为柔和的亲切话语，“杂乱”是指粗俗用语，“欢喜者”表示善于接引，“光芒腾起者”则为面容全然明净，“高张面者”指愉悦的谈话者，“先说者”用来表明顺应法理、传播利益的愿心，这是应该认识的。
Yatthakirāti ettha kira-saddo arucisūcane –
关于“此处即为……”之类的，是表示“所谓”的词，带有不悦之意——
‘‘Khaṇavatthuparittattā, āpāthaṃ na vajanti ye;
“由于位置狭窄而受限制，很多道路都无法行走；
Te dhammārammaṇā nāma, ye’saṃ rūpādayo kirā’’ti. –
这些即为名为法的障碍，诸如形色等是它们的特点。”
Ādīsu (abhidhammāvatāra-aṭṭhakathāyaṃ ārammaṇavibhāge chaṭṭhaanucchede – 77) viya, tena bhagavatā adhivutthapadese na devatānubhāvena manussānaṃ anupaddavatā, atha kho buddhānubhāvenāti dasseti. Buddhānubhāveneva hi tā ārakkhaṃ gaṇhanti. Paṃsupisācakādayoti paṃsunissitapisācakādayo . Ādisaddena bhūtarakkhasādīnaṃ gahaṇaṃ. Idāni buddhānubhāvameva pākaṭaṃ katvā dassetuṃ ‘‘apicā’’tiādi vuttaṃ.
如同《阿毗达摩入门注》卷六“障碍品”第七十七节所说，释尊在揭示此义时，以非神力的凡人状态显现，非天神作用，接着显示为佛力。据说佛力护持之下，鬼魅等障碍即被镇压。所谓‘依附于尘’的鬼魅类，是以此名号称呼。用此头名是指保护诸魔鬼等众生的力量。如今将佛力彰显得更明朗，故有“亦非...”之类的说法。
Anusāsitabbo saṅgho nāma sabbopi veneyyajanasamūho. Sayaṃ uppādito saṅgho nāma nibbattitaariyapuggalasamūho. ‘‘Tādiso’’ti iminā ‘‘sayaṃ vā uppādito’’ti vuttavikappo eva paccāmaṭṭho anantarassa vidhi paṭisedhovāti katvā, tasmā ‘‘purimapadasseva vā’’ti vikappantaragahaṇanti ācariyena (dī. ni. ṭī. 1.304) vuttaṃ. Tatrāyamadhippāyo – kāmaṃ ‘‘gaṇī’’ti idaṃ ‘‘saṅghī’’ti padasseva vevacanaṃ, atthamattaṃ pana dassetuṃ yathāvuttavikappadvaye dutiyavikappameva paccāmasitvā ‘‘tādisovassa gaṇo atthī’’ti vuttattā avasiṭṭhassapi paṭhamavikappassa saṅgahaṇatthaṃ ‘‘purimapadasseva vā vevacanameta’’nti vuttanti. Evampi vadanti – dhammasenāpatittherādīnaṃ paccekagaṇīnaṃ gaṇaṃ, suttantikādigaṇaṃ vā sandhāya ‘‘tādiso’’tiādi vuttaṃ. Tatthāpi hi sabbova bhikkhugaṇo anusāsitabbo nāma, nibbattitaariyagaṇo pana sayaṃ uppādito nāma, tasmā ‘‘tādiso’’ti iminā vikappadvayassāpi paccāmasanaṃ upapannaṃ hoti. Evaṃ padadvayassa visesatthataṃ dassetvā sabbathā samānatthataṃ dassetuṃ ‘‘purimapadassevā’’tiādi vuttanti. Pūraṇamakkhaliādīnaṃ bahūnaṃ titthakarānaṃ, niddhāraṇe cetaṃ sāmivacanaṃ. Acelakādimattakenapi kāraṇenāti niccoḷatādimattakenapi appicchasantuṭṭhatādisamāropanalakkhaṇena kāraṇena.
所谓应当受教导的僧团，乃是一切可被斥责之众的总称。然而，自发产生的僧团，乃是已究竟圣人所组成的群体。所说“如此”一词，是表示“自发产生”含义的一个变体用法，且此义的相反词为“不可斥责”。因此，有教师（即论师）便说这包括“先现本词形式”的变化用法（《律藏杂集注》1卷第304页）。这里有三种释义——“欲乐”一词的复数为“僧团”，且用此词形态的变化仅是语法形式，真正意义为“群体”，通过如二次变体的形式反推说明“这样的群体存在”，即使最初变体成立，目的也是为了呈现先前已述变体的涵义。论者亦如此解释——诸如法军大长老们和私人团体、经文原文诸集合等，都用“如此”之类的词语说明。即便如此，一切比库众仍应当受教导，谁为自发产生者而成立群体，故此词有变体二法以表示相反释义。如此引述字词二者的特别意涵，普遍适用，故说“仅先现本词形式”等等。多如须跋河等地各派众多外道，被约束时都是用这种类似表述。顺带因无执着心或稍许不满之类的理由，以建立、舍弃等特征作为原因，称之为「缘由」的记号。
Navakāti abhinavā. Pāhunakāti paheṇakaṃ paṭiggaṇhitumanucchavikā, etena duvidhesu āgantukesu puretaramāgatavasena idha atithino, na bhojanavelāyamāgatavasena abbhāgatāti dasseti. Pariyāpuṇāmīti paricchindituṃ jānāmi, dhātvatthamattaṃ pana dassetuṃ ‘‘jānāmī’’ti vuttaṃ.
「新九」是指新的九事。「来宾」意指接受衣钵的道俗二众。此处以二种外来者即先来者与后来者区别，指此处宾客，并非指用餐时刻前来者。至于「周全」之义，意为能分解辨别，唯能显示本质存在层面，故有「知」之文；
Kappampīti āyukappampi, bhaṇeyya ceti sambandho. Ciraṃ cirakāle kappo khīyetha, dīghamantare dīghakālantarepi tathāgatassa vaṇṇo na khīyethāti yojanā. ‘‘Cira’’nti cettha vattabbepi chandahānibhayā rassatthaṃ niggahitalopo, atidīghakālaṃ vā sandhāya ‘‘ciradīghamantare’’ti vuttaṃ, ubhayattha sambandhitabbametaṃ, kiriyārahādiyoge viya ca antarayoge adhikakkharapādo anupavajjo, ayañca gāthā abhūtaparikappanāvasena aṭṭhakathāsu (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; bu. vaṃ. aṭṭha. 4.4; cariyā. aṭṭha. nidānakathā, pakiṇṇakakathā; apa. aṭṭha. 2.7.20) vuttā tathā bhāsamānassa abhāvato.
「劫」含义亦为寿命劫，此处表明二者相关。长久岁月中，岁月消逝，然如来的相貌则不消逝，此为衡量尺度。此中「长」字旨在克制妄念与恐惧，连结「长久寿劫」推说为「长劫间」之意，此关联分别为行为时段与时间间隔，此诗句因断章取义故被注疏中批评语言不当（见多处注疏引文），故无殊义。
§305
305.Nanti ācariyaṃ. Alaṃ-saddo idha arahattho ‘‘alameva nibbinditu’’ntiādīsu (dī. ni. 2.272; saṃ. ni. 2.134, 143) viyāti āha ‘‘yuttamevā’’ti. Puṭena netvā asitabbato paribhuñjitabbato puṭosaṃ vuccati pātheyyaṃ. Itthambhūtalakkhaṇe karaṇavacanaṃ dasseti ‘‘taṃ gahetvā’’ti iminā. Pāḷiyaṃ puṭaṃsenapi kulaputtenāti sambandhaṃ dassetuṃ ‘‘tena puṭaṃsenā’’ti vuttaṃ. ‘‘Aṃsenā’’tiādi adhippāyamattadassanaṃ, vahantena kulaputtena upasaṅkamituṃ alamevāti attho.
第305条。谓尊师。此处「ala」字音，仅为阿拉汉等称谓中「厌烦」之义（引多处释注）。以「yutta」解之，即为正当合宜义。以口（puṭa）为意，尤指当理应不再多持之物时称之。立女性体特征者，指事物被掌握「taṃ gahetvā」之谓。巴利语中「puṭaṃsena」亦指家族子弟之关系，故有文说「tena puṭaṃsenā」。「aṃsenā」等表意义连结，指持物者与家族子弟之间往来而来，含义为此义。
Soṇadaṇḍaparivitakkavaṇṇanā索那丹达思量注释
§306-7
306-7. Na idha tiro-saddo ‘‘tirokuḍḍe vā tiropākāre vā chaḍḍeyya vā chaḍḍāpeyya vā’’tiādīsu (pāci. 825) viya bahiatthoti āha ‘‘antovanasaṇḍe gatassā’’ti. Tattha vihāropi vanasaṇḍapariyāpannoti dasseti ‘‘vihārabbhantaraṃ paviṭṭhassā’’ti iminā. Ete añjaliṃ paṇāmetvā nisinnā micchādiṭṭhivasena ubhatopakkhikā, ‘‘itare pana sammādiṭṭhivasena ekatopakkhikā’’ti atthato āpanno hoti. Daliddattā, ñātipārijuññādinā jiṇṇattā ca nāmagottavasena apākaṭā hutvā pākaṭā bhavitukāmā evamakaṃsūti adhippāyo. Kerāṭikāti saṭhā. Tatthāti dvīsu janesu. Tatoti vissāsato, dānato vā.
第306至307条。此处无隐晦词义，「tiro-」字句断命令弃舍之言，因依注疏解释为「隐居于林间」。词句含义为修行场所之居室。行此礼拜后，因误见邪见者当双重诤不，正见者则一方支持等，意指各方因缘所成。此处亦证老人、亲戚相争之旧怨，有家族名号颇为显著之事变，皆因意志薄弱。（「Kerāṭika」意为狡诈者。）「Tattha」意为此二人之义，「Tato」意为依赖、施予之义。
Brāhmaṇapaññattivaṇṇanā婆罗门施设注释
§309
309. Anonatakāyavasena thaddhagatto, na mānavasena. Tena pāḷiyaṃ vakkhati ‘‘abbhunnāmetvā’’ti. Cetovitakkaṃ sandhāya cittasīsena ‘‘cittaṃ aññāsī’’ti vuttaṃ. Vighātanti cittadukkhaṃ.
309. 『身体挺直』，是就不弯腰屈背而言，而非就傲慢而言。因此在律文中将说『抬起』。『心中思维』，是就心念而言，以『心』为首，故说『了知其心』。『苦恼』，即心之苦也。
§311
311.Sakasamayeti brāhmaṇaladdhiyaṃ. Mīyamānoti mariyamāno. Diṭṭhisañjānanenevāti attano laddhisañjānaneneva. Sujanti homadabbiṃ, nibbacanaṃ vuttameva. Gaṇhantesūti juhanatthaṃ gaṇhanakesu, iruvijjesūti attho. Iruvedavasena homakaraṇato hi yaññayajakā ‘‘iruvijjā’’ti vuccanti. Paṭhamo vāti tattha sannipatitesu sujākiriyāyaṃ sabbapadhāno vā. Dutiyovāti tadanantariko vā. ‘‘Suja’’nti idaṃ karaṇatthe upayogavacananti āha ‘‘sujāyā’’ti. Aggihuttamukhatāya yaññassa yaññe diyyamānaṃ sujāmukhena diyyati. Vuttañca ‘‘aggihuttamukhā yaññā, sāvittī chandaso mukha’’nti (ma. ni. 2.400). Tasmā ‘‘diyyamāna’’nti ayaṃ pāṭhaseso viññāyatīti ācariyena (dī. ni. ṭī. 1.311) vuttaṃ. Apica sujāya diyyamānaṃ sujanti taddhitavasena atthaṃ dassetuṃ evamāha. Porāṇāti aṭṭhakathācariyā. Purimavāde cettha dānavasena paṭhamo vā dutiyo vā, pacchimavāde ādānavasenāti ayametesaṃ viseso. Visesatoti vijjācaraṇavisesato, na brāhmaṇehi icchitavijjācaraṇamattato. Uttamabrāhmaṇassāti anuttaradakkhiṇeyyatāya ukkaṭṭhabrāhmaṇassa. Yathādhippetassa hi vijjācaraṇavisesadīpakassa ‘‘katamaṃ pana taṃ brāhmaṇasīlaṃ, katamā sā paññā’’tiādivacanassa okāsakaraṇatthameva ‘‘imesaṃ pana brāhmaṇa pañcannaṃ aṅgāna’’ntiādivacanaṃ bhagavā avoca, tasmā padhānavacanānurūpamanusandhiṃ dassetuṃ ‘‘bhagavā panā’’tiādi vuttanti daṭṭhabbaṃ.
第311条。谓「合时节」即指婆罗门居士所得利益之时节。「mīyamānoti」即指死亡时分。此处指自身所得觉知。修习烧祭者谓用作祭物而献上，故「iruvijjesūti」指此意。首义为于集会时全然具足的祭祀行为，次义指其间之互相衔接者。此中「suja」意为行使性工具，故释为「用具」。以火焰头部方向献祭之仪式称为「sujāmukhena」。注疏提及「火焰之面为祭祀火，亦是热情之火焰之头面」语句，由此「diyyamāna」注释明白。故「suja」乃其副词用法，指出祭礼献上之形式。注疏家谓「Porāṇa」是注疏师者。依早期说法，有先给予和后给予之别，晚期说则为首先与随后之异。此分别依知识实践之性质区分，不同于婆罗门仅以知识实践为准。所称「卓越婆罗门」指最高不可超越之正统婆罗门。佛所说诸婆罗门五种德行，旨在点明正当婆罗门的相应行持，因而说出「bhagavā panā」等语，以指领会重心。
§313
313.Apavadatīti vaṇṇādīni apanetvā vadati, atthamattaṃ pana dassetuṃ ‘‘paṭikkhipatī’’ti vuttaṃ. Idanti ‘‘mā bhavaṃ soṇadaṇḍo evaṃ avacā’’tiādivacanaṃ. Brāhmaṇasamayanti brāhmaṇasiddhantaṃ. Mā bhindīti mā vināsesi.
所谓废谤，是指去除美好称赞等，只讲说实质内容。其目的乃为显示真正意义，故称‘反驳者’。此即‘莫称他为惩戒棒’等语句。婆罗门以此为立论，奉持婆罗门正理。‘莫毁坏’即为劝其不破坏、不摧毁。
§316
316. Samoyeva hutvā samoti samasamo, sabbathā samoti attho. Pariyāyadvayañhi atisayatthadīpakaṃ yathā ‘‘dukkhadukkhaṃ, rūparūpa’’nti. Ekadesamattato pana aṅgakena māṇavena tesaṃ samabhāvato taṃ nivattento ‘‘ṭhapetvā ekadesamatta’’ntiādimāha. Kulakoṭiparidīpananti kulassa ādiparidīpanaṃ. Yasmā attano bhaginiyā…pe… na jānissati, tasmā na tassa mātāpitumattaṃ sandhāya vadati, kulakoṭiparidīpanaṃ pana sandhāya vadatīti adhippāyo. ‘‘Atthabhañjanaka’’nti iminā kammapathapattaṃ vadati. Guṇeti yathāvutte pañcasīle. Athāpi siyāti yadipi tumhākaṃ evaṃ parivitakko siyā, bhinnasīlassāpi puna pakatisīle ṭhitassa brāhmaṇabhāvaṃ vaṇṇādayo sādhentīti evaṃ siyāti attho. ‘‘Sādhetī’’ti pāṭhe ‘‘vaṇṇo’’ti kattā ācariyena (dī. ni. ṭī. 1.316) ajjhāhaṭo, nidassanañcetaṃ. Mantajātīsupi hi eseva nayo. Sīlamevāti puna pakatibhūtaṃ sīlameva brāhmaṇabhāvaṃ sādhessati, kasmāti ce ‘‘tasmiṃ hi…pe… vaṇṇādayo’’ti. Tattha sammohamattaṃ vaṇṇādayoti vaṇṇamantajātiyo brāhmaṇabhāvassa aṅganti sammohamattametaṃ, asamavekkhitvā kathitamidaṃ.
所谓正时即时间恰当，正法即修习正法。遍处均为正法之义。所谓两种语义观照之灯，如‘苦苦、色色’等。又就单一点而言，譬如指一肢体的子弟，因具其本性而返本归真，故称‘立于一处’。‘族谱明示’即说明家族起源。若不知自己妹子之情况，亦不因母父身份而妄言，称其家族起源，是所因缘说明。此即法意长的释义。谓为‘拆毁本义’的行为。‘品德’即五戒。虽然如此，若你们对此等仍抱怀疑，即使品德有所亏缺，也可以保持婆罗门本分以及他美好品行，故如此说。‘能成即能成’，此言出自导师口，明示释义意旨。此行为是传承，在此维持品德即能成就婆罗门本分。若言‘于是因……品行等’，即指因迷惑出于品德等痴迷，此语未曾审慎考察而说。
Sīlapaññākathāvaṇṇanā戒慧论说注释
§317
317.Kathitobrāhmaṇena pañhoti ‘‘sīlavā ca hotī’’tiādinā dvinnameva aṅgānaṃ vasena yathāpucchito pañho yāthāvato vissajjito. Etthāti yathāvissajjite atthe, aṅgadvaye vā. Tassāti soṇadaṇḍassa. Yadi ekamaṅgaṃ ṭhapeyya, atha patiṭṭhātuṃ na sakkuṇeyya. Yadi pana na ṭhapeyya, atha sakkuṇeyya, kiṃ panesa tathā sakkhissati nu kho, noti vīmaṃsanatthameva evamāha, na tu ekassa aṅgassa ṭhapanīyattāti vuttaṃ hoti. Tathā cāha ‘‘evametaṃ brāhmaṇā’’tiādi. Dhovitattāva parisujjhananti āha ‘‘sīlaparisuddhā’’ti, sīlasampattiyā sabbaso suddhā anupakkiliṭṭhāti attho. Kuto dussīle paññā asamāhitattā tassa. Kuto vā paññārahite jaḷe eḷamūge sīlaṃ sīlavibhāgassa, sīlaparisodhanūpāyassa ca ajānanato. Eḷā mukhe gaḷati yassāti eḷamūgo kha-kārassa ga-kāraṃ katvā, elamukho, elamūko vā. Iti bahudhā pāṭhoti bhayabheravasuttaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.48) vutto. Pakaṭṭhaṃ ukkaṭṭhaṃ ñāṇaṃ paññāṇanti katvā pākatikaṃ ñāṇaṃ nivattetuṃ ‘‘paññāṇa’’nti vuttaṃ. Vipassanādiñāṇañhi idhādhippetaṃ, tadetaṃ pakārehi jānanato paññāvāti āha ‘‘paññāyevā’’ti.
婆罗门所问即‘是否有品德存在’等二者疑问，经详细问答充分解说。此即释疑时尽释其义，或针对二者而言。所谓针对惩戒棒。如只确立一肢体，便无法稳立。若不确立，倒能稳立。那么何以能维持呢？此为辨疑之语，说明不止需确立一肢体，如此而已。又云‘如此婆罗门等’说明。论及洁净即为‘品德纯洁’，以品德完备故全然清净无染。何以对恶品德则智慧散乱？又何以无智慧者，譬如牝牛之蠢愚，不能分辨品德修除之本末？言牝牛投身水中喻其糊涂，称‘糊涂牛口’。此多种读本均具，见恐怖畏惧经注释所述。慧与智慧区别，如慧指明智慧，能使智慧反转，称为‘智慧是’。依此而转知观慧即从此而生，此即慧之义也。
Catupārisuddhisīlenadhotāti samādhipadaṭṭhānena catupārisuddhisīlena sakalasaṃkilesamalavisuddhiyā dhovitā visuddhā. Tenāha ‘‘kathaṃ panā’’tiādi. Tattha dhovatīti sujjhati. Saṭṭhiasītivassānīti saṭṭhivassāni vā asītivassāni vā. Maraṇakālepi, pageva aññasmiṃ kāle. Mahāsaṭṭhivassatthero viyāti saṭṭhivassamahāthero viya. Vedanāpariggahamattampīti ettha vedanāpariggaho nāma yathāuppannaṃ vedanaṃ sabhāvasarasato upadhāretvā puna padaṭṭhānato ‘‘ayaṃ vedanā phassaṃ paṭicca uppajjati, so ca phasso anicco dukkho vipariṇāmadhammo’’ti lakkhaṇattayaṃ āropetvā pavattitavipassanā. Evaṃ passantena hi sukhena sakkā sā vedanā adhivāsetuṃ ‘‘vedanā eva vedayatī’’ti. Vedanaṃ vikkhambhetvāti yathāuppannaṃ dukkhavedanaṃ anuvattitvā vipassanaṃ ārabhitvā vīthipaṭipannāya vipassanāya taṃ vinodetvā. Saṃsumārapatitenāti kumbhīlena viya bhūmiyaṃ urena nipajjamānena. ‘‘Nāha’’ntiādiṃ tathā sīlarakkhaṇameva dukkaranti katvā vadati. Sīle patiṭṭhitassa hi arahattaṃ hatthagataṃyeva. Yathāha ‘‘sīle patiṭṭhāya…pe… vijaṭaye jaṭa’’nti (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 2.9) catūsu puggalesu ugghāṭitaññuno evāyaṃ visayoti āha ‘‘ugghāṭitaññutāyā’’ti. Paññāya sīlaṃ dhovitvāti sīlaṃ ādimajjhapariyosānesu akhaṇḍādibhāvāpādanena paññāya suvisodhitaṃ katvā. Santatimahāmattavatthu dhammapade (dha. pa. aṭṭha. 2.santimahāmattavatthu).
此处问‘何以如此’则因缘说明。‘羞耻’者，是指因品德之生起及品性紊乱而显露，故得由尊者果德玛所问之难题释然，众皆悉降伏。初时即使感羞亦可，这即指出堕落程度。‘如同我等’乃为提示助于说明‘他们是我’，此语已出。谓‘品德智慧’语言即吾等至上之说，涵盖五戒、受苦和慧之显现无法单独认知，唯在此内容最为究竟。此便是本注释所立之主旨。‘堕落程度’即为细碎小等级处，‘初问难解者’曝光之意。谓‘由我与同伴共问之题得释然’，此为凸显。指语录之语声。
§318
318.‘‘Kasmā āhā’’ti uparidesanāya kāraṇaṃ pucchati. Lajjā nāma ‘‘sīlassa ca jātiyā ca guṇadosappakāsanena samaṇena gotamena pucchitapañhaṃ vissajjesī’’ti parisāya paññātatā, sā tathā vissajjitumasamatthatāya bhijjissatīti attho, paṭhamaṃ alajjamānopi idāni lajjissāmīti vuttaṃ hoti. Paramanti pamāṇaṃ. ‘‘Ettakaparamā maya’’nti padānaṃ tulyādhikaraṇataṃ dassetuṃ ‘‘te maya’’nti vuttaṃ. Idaṃ vuttaṃ hoti – ‘‘sīlapaññāṇa’’nti vacanameva amhākaṃ paramaṃ, tadatthabhūtāni pañcasīlāni, vedattayavibhāvanaṃ paññañca lakkhaṇādito niddhāretvā jānanaṃ natthi, kevalaṃ tattha vacīparamāva mayanti. Ayaṃ panettha aṭṭhakathāmuttakanayo – ettakaparamāti ettakaukkaṃsakoṭikā, paṭhamaṃ pañhāvissajjanāva amhākaṃ ukkaṃsakoṭīti attho. Tenāha ‘‘mayā sakasamayavasena pañho vissajjito’’ti. Paranti atirekaṃ. Bhāsitassāti vacanassa saddassa.
此语特别指出只以品德教导，因对象只依倚住所而说。谓‘仅就品德而给予定量教导’。在菩提经里就品德虽有规定，然亦规限菩提果，不仅止于品德。普遍皆因大定识得证而兼带智慧，定慧相应，谓‘其实慧为至上’此语所显。说明定慧之义，令初证者先有智慧，而后定出慧之觉知。谓‘此即观慧之标志’。
Ayaṃ pana visesoti sīlaniddese niyyātanamattaṃ apekkhitvā vuttaṃ. Tenāha ‘‘sīlamicceva niyyātita’’nti. Sāmaññaphalasutte (dī. ni. 1.150) hi sīlaṃ niyyātetvāpi puna sāmaññaphalamicceva niyyātitaṃ. Sabbesampi mahaggatacittānaṃ ñāṇasampayuttattā, jhānānañca taṃ sampayogato ‘‘atthato paññāsampadā’’ti vuttaṃ. Paññāniddese hi jhānapaññaṃ adhiṭṭhānaṃ katvā paṭhamaṃ vipassanāpaññā niyyātitā. Tenāha ‘‘vipassanāpaññāyā’’tiādi.
此处为注释指出特别的是品德解说虽单纯依依住所而说，然菩萨果实虽附属于品德，由定慧证得，故经中亦如此说明。在慧的解说中，禅定便是基础，进而产生观慧，谓‘观慧获得’ 。
Soṇadaṇḍaupāsakattapaṭivedanākathāvaṇṇanā索那丹达近事男宣说之论释
§321
321.Daharo yuvāti ettha daharavacanena paṭhamayobbanabhāvaṃ dasseti. Paṭhamayobbanakālagato hi ‘‘daharo’’ti vuccati. Puttassa putto nattā nāma. Nappahotīti na sampajjati, puttanattappamāṇopi na hotīti attho. ‘‘Āsanā me taṃ vuṭṭhāna’’nti etassa atthāpattiṃ dassetuṃ ‘‘mama agāravenā’’tiādi vuttaṃ. Etanti añjalipaggahaṇaṃ. Ayañhi yathā tathā attano mahājanassa sambhāvanaṃ uppādetvā kohaññena pare vimhāpetvā lābhuppādanaṃ nijigīsanto vicarati, tasmāssa ativiya kuhakabhāvaṃ dassento ‘‘iminā kirā’’tiādiṃ vadati . Agāravaṃ nāma natthīti agāravavacanaṃ nāma natthi, nāyaṃ bhagavati agāravena ‘‘ahañceva kho panā’’tiādimāha, atha kho attano lābhaparihānibhayenevāti vuttaṃ hoti.
321.「daharo yuvāti」此处以「daharo」一词所说者，显示为初老年之状。所谓初老，指的是处于初老时期者方称为「daharo」。子承父名，如人之称子为子名，一旦没有此称，便不产生此义。「我起坐处」等语，亦为说明此义特设，亦即表达「我因无家贫贱」等说法。所谓此，即为合掌礼敬之举。譬如一个人根据自身与尊长间之相应，因激起欢喜，心怀企盼而四处奔走觅利，则会过度妄显虚幻之态，而以「此者何等」之语自称。所谓无家贫贱，并非意谓无家贫贱一词本身，而强调无家贫贱之意义并不存在。正如世尊说：「我确实因无家贫贱」等语，实为基于自身损失利益之畏惧而说。
§322
322.Taṅkhaṇānurūpāyāti yādisī tadā tassa ajjhāsayappavatti, tadanurūpāyāti majjhepadalopena attho. Tadā tassa vivaṭṭasannissitassa tādisassa ñāṇaparipākassa abhāvato kevalaṃ abbhudayasannissito eva attho dassitoti āha ‘‘diṭṭhadhammikasamparāyikaṃ atthaṃ sandassetvā’’ti, paccakkhato vibhāvetvāti attho. Kusale dhammeti tebhūmake kusaladhamme, ayamettha nippariyāyato attho. Pariyāyato pana ‘‘catubhūmake’’tipi vattuṃ vaṭṭati lokuttarakusalassapi āyatiṃ labbhamānattā. Tathā hi vakkhati ‘‘āyatiṃ nibbānatthāya, vāsanābhāgiyāya vā’’ti. Tatthāti kusale dhamme yathāsamādapite. Nanti soṇadaṇḍabrāhmaṇaṃ. Samuttejetvāti sammadeva uparūpari nisānetvā puññakiriyāya tikkhavisadabhāvamāpādetvā. Taṃ pana atthato tattha ussāhajananameva hotīti āha ‘‘saussāhaṃ katvā’’ti. Tāya ca saussāhatāyāti evaṃ puññakiriyāya saussāhatā niyamato diṭṭhadhammikādiatthasampādanīti yathāvuttāya saussāhatāya ca sampahaṃsetvāti sambandho. Aññehi ca vijjamānaguṇehīti evarūpā te guṇasamaṅgitā ca ekantena diṭṭhadhammikādiatthanipphādanīti tasmiṃ vijjamānehi, aññehi ca guṇehi sampahaṃsetvā sammadeva haṭṭhatuṭṭhabhāvamāpādetvāti attho.
322.「Taṅkhaṇānurūpāyāti」所说者，即彼时所起心念之相应。所谓相应，即以表达中断之意。由于彼时对有所遮蔽心识成熟之 `tādisassa ñāṇaparipākassa` 认识尚未具足，故仅显现出如突然见异之境界。故称为「diṭṭhadhammikasamparāyikaṃ atthaṃ sandassetvā」即显现本体之义。此义乃依序加以说明。所谓『善法』，指三界善法，此处意谓最高无上之义。虽被称为稳定意义，但恒常被论述为『四境』『三界』等，乃通达世间上善之延续。言及：『为涅槃之延续，为宿世之支分而生』。所谓涅槃义，即是于善法中所集之义。此中举例为梵行士索那断杖者，其正当时相即是端正调伏，透彻现证福德功业之精纯。因此从意义上讲，彼时所谓励精图治，即以修福因缘而发起正念『saussāhaṃ katvā』。由是正念修持，正法义遂得应成，如所说者；其亦与其他境界相应，且安住于正法义显现之真实境地。
Yadi bhagavā dhammaratanavassaṃ vassi, atha kasmā so visesaṃ nādhigacchīti codanaṃ sodhetuṃ ‘‘brāhmaṇo panā’’tiādi vuttaṃ. Kuhakatāyāti vuttanayena kohaññakattā, iminā payogasampattiabhāvaṃ dasseti. Yajjevaṃ kasmā bhagavā tassa tathā dhammaratanavassaṃ vassīti paṭicodanampi sodhento ‘‘kevalamassā’’tiādimāha. Tattha kevalanti nibbedhāsekkhabhāgiyena asammissaṃ. Nibbānatthāyāti nibbānādhigamatthāya, parinibbānatthāya vā. Āyatiṃ visesādhigamanūpāyabhūtā puññakiriyāsu paricayasaṅkhātā vāsanā eva bhāgo, tasmiṃ upāyabhāvena pavattāti vāsanābhāgiyā. Na hi bhagavato niratthakā catuppadikagāthāmattāpi dhammadesanā atthi. Tenāha ‘‘sabbā purimapacchimakathā’’ti. Ādito cettha pabhuti yāva brāhmaṇassa vissajjanāpariyosānaṃ, tāva purimakathā, bhagavato pana sīlapaññāvissajjanā pacchimakathā. Brāhmaṇena vuttāpi hi buddhaguṇādipaṭisaññuttā kathā āyatiṃ nibbānatthāya vāsanābhāgiyā evāti. Sesaṃ suviññeyyameva.
若世尊于法宝长久莅临，为何未得特别成就？此以劝发之意说「犹如婆罗门等」等话语。所谓虚妄者，言语所显彰者为恼恨之性，由是显露行为未成之状况。若果真如是，为什么世尊未获殊胜法宝之境？问答中以「仅此月份」等语进行反驳。此处「仅此」一词，乃以除断息诸根之意味而非误会理解。所谓涅槃道理，亦即为得涅槃或成般涅槃之意。所谓延续，指于功德因缘中积累修习所生之习气，此即「现存」之意因。正以如此因缘力量推展故称为习气之延续中。显而易见，世尊之法教不是无意、无效，仅以四句偈语不能尽述。故曰「前后所有所说」，始于婆罗门传教之开始，终归于世尊所述戒慧之终结。虽由婆罗门开示，但终归于世尊功德智慧之开显，非其他。总之讲述剩下者皆应如此详尽理解。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā soṇadaṇḍasuttavaṇṇanāya līnatthapakāsanā.
如是，谓《善法华灯义疏》为《长部经注》之极细密、难解深奥的解说，旨在照明智慧广大之法灯，使修行者能达无上妙智。此由名为善法华灯义疏之注释所揭示，专为《长部经》第《索那杖经》之义理注释。
Soṇadaṇḍasuttavaṇṇanā niṭṭhitā. · 索那丹达经之注释已毕。