8. Mahāsīhanādasuttavaṇṇanā · 8. Mahāsīhanādasutta解释
8. Mahāsīhanādasuttavaṇṇanā大狮子吼经注释
Acelakassapavatthuvaṇṇanā裸行者咖萨巴事缘注释
§381
381. Evaṃ jāliyasuttaṃ saṃvaṇṇetvā idāni mahāsīhanādasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, jāliyasuttassānantaraṃ saṅgītassa suttassa mahāsīhanādasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… uruññāyaṃ viharatīti mahāsīhanādasutta’’nti āha. Etadeva nāmanti yasmiṃ raṭṭhe taṃ nagaraṃ, tassa raṭṭhassapi yasmiṃ nagare bhagavā vihāsi, tassa nagarassapi ‘‘uruññā’’tveva nāmaṃ, tasmā uruññāyanti uruññānāmajanapade uruññānāmanagareti āvuttiādinayena attho veditabbo. Iminā imamatthaṃ dasseti – na sabbattha niyatapulliṅgaputhuvacanāva janapadavācī saddā, katthaci aniyatapulliṅgaputhuvacanāpi yathā ‘‘āḷaviyaṃ viharatī’’ti (pāci. 84, 89) keci janapadamevatthaṃ vadanti, taṃ apanetuṃ ‘‘bhagavā hī’’tiādi vuttaṃ. Ramaṇīyoti manoharabhūmibhāgatāya, chāyūdakasampattiyā, janavivittatāya ca manoramo. Migānaṃ abhayaṃ deti etthāti migadāyo. Tenāha ‘‘so’’tiādi. Celaṃ vatthaṃ, taṃ natthi assāti aceloti vuttaṃ ‘‘naggaparibbājako’’ti. Nāmanti gottanāmaṃ. Tapanaṃ santapanaṃ kāyassa khedanaṃ tapo, so etassa atthīti tapassī. Yasmā tathābhūto tapaṃ nissito, tapo ca taṃ nissito hoti, tasmā ‘‘tapanissitaka’’nti āha. Muttācārādīti ettha ādisaddena parato pāḷiya (dī. ni. 1.397) māgatā hatthāpalekhanādayo saṅgahitā. Lūkhaṃ pharusaṃ sādhusammatācāravirahato apasādanīyaṃ ājīvati vattatīti lūkhājīvīti aṭṭhakathāmuttakanayo. Uppaṇḍetīti uhasanavasena paribhāsati. Upavadatīti avaññāpubbakaṃ apavadati. Tena vuttaṃ ‘‘hīḷeti vambhetī’’ti. ‘‘Hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu viya dhammasaddo hetupariyāyoti āha ‘‘kāraṇassa anukāraṇa’’nti. Tathāvuttasaddatthoyevettha kāraṇasaddassa hetubhāvato. Atthavasā payutto hi saddapayogo. Soyeva ca saddattho parehi vuccamāno anukāraṇaṃ tadanurūpaṃ tassadisaṃ vā tato pacchā vā vuttakāraṇabhāvato. Parehīti yesaṃ tumhehi idaṃ vuttaṃ, tehi parehi. Vuttakāraṇenāti yathā tehi vuttaṃ, tathā ce tumhehi na vuttaṃ, evaṃ sati tehi vuttakāraṇena sakāraṇo hutvā tumhākaṃ vādo vā tato paraṃ tassa anuvādo vā koci appamattakopi viññūhi garahitabbaṃ kāraṇaṃ ṭhānaṃ nāgaccheyya, kimevaṃ nāgacchatīti yojanā. ‘‘Idaṃ vuttaṃ hotī’’tiādinā tadevatthaṃ saṅkhepato dasseti.
381. 译述《遮离耶经》后，现在讲述《大狮子吼经》，依序详尽陈述其起始内容。紧接遮离耶经与音乐经之后，表明大狮子吼经实质存在，通过“如是我闻……居于乌伦耶”语句而宣告。此名「乌伦耶」即为该国名、城市名，亦是世尊曾住之地，此地城镇即称「乌伦耶」，故以此名称泛指该国及城市。由此揭示此义：并非所有国名、地名均由固定阳性或阴性词尾构成，亦有不固定性，如某些国名亦可以阴性形式称之，正如“阿拉维耶居住”之类表达（《巴利词典》84、89页），若有此地则言“世尊行住于此”，这是合理之辞。称其优美秀丽，具有康乐水泽及人民繁盛之风貌，寓意“如鹿之所无畏”的安乐境地，故称为“鹿野苑”。“是故称‘颂’”等文，阐释岁月波动及不净隐含于风尘游方者。以“无衣行者”为例，意为“无披盖衣袍之游方人”。“名称”指氏族名称。以“修行”为身体烦恼之熬炼，“苦行者”即因此而得名“行苦者”。因苦修为其依止，故称“苦行依止者”。“出离行为”二字来自鸿文（《大毗奈耶》1.397），指弃绝恶劣粗俗且不被赞许的职业生活，即为清净生活，这样称谓之由来。以“起伏”一词比喻事物波动摇动。另以“轻蔑”比喻轻视、鄙弃。借此解释“诽谤”之义谓“堕落与欺骗”。“因缘中的智慧之法”界说，如“因之助因”的理解。有些词义由因缘及因果联系而显现。所谓“他者”指发言人曾言之人，谓及诸他人。“发言因缘”的意义在于若其言语非由当事人所说，则应由言者及关联者共同认可，否则智者理应明确指出发言因缘，若不明，辩论难以成立，故以此为譬喻说明。以“此言成立”为句，简明指明上述义理。
§382
382. Idāni yaṃ vibhajjavādaṃ sandhāya bhagavatā ‘‘na mete vuttavādino’’ti saṅkhepena vatvā taṃ vibhajitvā dassetuṃ ‘‘idhāhaṃ kassapā’’tiādi vuttaṃ, taṃ vibhāgena dassento ‘‘idhekacco’’tiādimāha. Bhagavā hi niratthakaṃ anupasamasaṃvattanikaṃ kāyakilamathaṃ ‘‘attakilamathānuyogo dukkho anariyo anatthasaṃhito’’tiādinā (saṃ. ni. 5.1081; mahāva. 13). Garahati, sātthakaṃ pana upasamasaṃvattanikaṃ kāyakilamathaṃ ‘‘āraññiko hoti, paṃsukūliko hotī’’tiādinā (a. ni. 5.181, 182; pari. 325) vaṇṇeti. Appapuññatāyāti apuññatāya. Appasaddo cettha ‘‘dvattichadanassa pariyāyaṃ appaharite ṭhitena adhiṭṭhātabba’’ntiādīsu (pāci. 135) viya abhāvattho. Micchādiṭṭhibhāvato kammaphalaṃ paṭikkhipantena ‘‘natthi dinna’’ntiādinā (dī. ni. 1.171; ma. ni. 1.445; 2.94, 225; 3.91, 116, 136; saṃ. ni. 3.210; a. ni. 3.118; 10.176; dha. sa. 1221; vibha. 907) micchādiṭṭhiṃ purakkhatvā jīvitavuttihetu tathā tathā duccaritapūraṇaṃ sandhāya ‘‘tīṇi duccaritāni pūretvā’’ti vuttaṃ.
382. 现就分派观点而言，世尊曾简略告知“非此所述者”，而分别指出并阐明“此为咖萨巴”等语，意在区分诸见解。世尊斥责无益、无安乐、增添烦恼的躯体痛苦沉迷为“不圣、不益”，然后赞扬弃绝世俗之出家苦行、穿尘衣等正法行持（见《阿含经·详细语》5.181、182与毗尼书325页注）。“小善”表为非善，低微善行之义处。此处“低声无闻”如《巴利语词典》第135页所述，因呼吸阻隔乃至语言未出而显无声。断除错误见故无业随伴，亦见于多处经文（《大毗奈耶》1.171、《中部》1.445等），排除错误见因而有生活维持，因而虽诸行不善，仍植三恶业累积之说。
Bhiyyosomattāyāti mattato atirekaṃ. ‘‘Bhiyyoso’’ti hi idaṃ bhiyyosaddena samānatthaṃ nepātikaṃ. Anesanavasenāti kohaññe ṭhatvā asantaguṇasambhāvanicchāya yathā tathā tapaṃ katvā anesitabbamesanāvasena micchājīvenāti attho. Yathāvuttanayena jīvitavuttihetu tīṇi duccaritāni pūretvā.Ime dveti ‘‘appapuñño, puññavā’’ti ca vutte duccaritakārino dve puggale.
“更为迷惑”指超越本身之迷惑。以“更为”一词代表语义相同且不带否定的涵义。所谓“无方求彼”者，即于处境中疑难不定，而以错误习气进行修行乃至恶业生起之意。以上论说指恐怖生活业因，积累三恶业。此处谈及两类人“低善者与善者”，皆造恶业。
Dutiyanaye ime dveti ‘‘appapuñño, puññavā’’ti ca vutte sucaritakārino dve puggale.
第二论中同样说明此两类人“低善者与善者”，但此乃造善业者。
Paṭhamadutiyanayesu vuttanayeneva tatiyacatutthanayesupi yathākkamaṃ attho veditabbo. Paṭhamatatiyanayesu cettha ahetukaakiriyavādino. Dutiyacatutthanayesu pana kammakiriyavādinoti daṭṭhabbaṃ. Appadukkhavihārīti appakaṃ dukkhena vihārī. Bāhirakācārayuttoti sāsanācārato bāhirakena titthiyācārena yutto. Attānaṃ sukhetvāti adhammikena anesanāya laddhapaccayanimittena sukhena attānaṃ sukhetvā sukhaṃ katvā, ‘‘sukhe ṭhapetvā’’ti adhunā pāṭho.
在初和第二论及第三、第四论同样反复表明义理。初论谓无因果行为论者，第二论末段显见行为因果存在。所谓生活苦行者即以不安乐受苦生活。附带行为者，即由教法习俗以外附加违教行为。谓以错误条件令己生活安乐，此乃由不正知趣产生之幸福故，故称“以幸福为支撑”。今译以“立于安乐”表达。
‘‘Na dāni mayā sadiso atthī’’tiādinā taṇhāmānadiṭṭhisaṅkhātānaṃ tissannaṃ maññanānaṃ vasena duccaritapūraṇamāha. Lābhasakkāraṃ vā uppādento tīṇi duccaritāni puretvāti sambandho. Micchādiṭṭhivasenāti ‘‘natthi kāmesu doso’’ti evaṃ pavattamicchādiṭṭhivasena. Paribbājikāyāti bāhirapabbajjamupagatāya tāpasadārikāya, channaparibbājikāya ca. ‘‘Aparo’’ti etthāpi hi ‘‘tāpaso vā channaparibbājako vā’’ti adhikāro. Daharāyāti taruṇāya. Mudukāyāti sukhumālāya. Lomasāyāti tanutambalomatāya appalomavatiyā. Lomaṃ etissā atthīti lomasā. Liṅgattayepi hi sa-paccayena padasiddhimicchanti saddavidū. Kāmesūti vatthukāmesu. Pātabbatanti paribhuñjitabbaṃ. Paribhogattho hettha pā-saddo, tabbasaddo ca bhāvasādhano. Tā-saddo pana sakatthe yathā ‘‘devatā’’ti, pātabbatanti vā paribhuñjanakataṃ, kattusādhano cettha tabbasaddo yathā uparipaṇṇāsake pañcattayasutte ‘‘ye hi keci bhikkhave samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṃ paññapentī’’ti (ma. ni. 3.24) tathā hi tadaṭṭhakathāyaṃ vuttaṃ ‘‘vijānātīti viññātabbaṃ, diṭṭhasutamutaviññātamattena pañcadvārikasaññāpavattimattenāti ayañhi ettha attho’’ti, (ma. ni. aṭṭha. 3.24) taṭṭīkāyañca ‘‘yathā niyyantīti niyyānikāti bahulaṃ vacanato kattusādhano niyyānikasaddo, evaṃ idha viññātabbasaddoti āha ‘vijānātīti viññātabba’nti,’’ tā-saddo pana bhāve. Assādiyamānapakkhe ṭhito kilesakāmopi vatthukāmapariyāpannoyeva, tasmā tesu yathāruci paribhuñjantoti attho.
开头讲“今非我所似”语，以指对三毒渴爱及错误见解之不识、不觉。因积累三恶业缘生利益赞誉也。所谓错误见“无贪爱与瞋恨”则属于错误见境界。出家人即统指正式出家及披盖出家二类。“少年”谓年轻岁数，“柔软身”指身毛细软。“毛”意指细软毛发生之处。二字同音但因因缘呈现不同辞义。所谓“欲者”即贪欲所缘。所谓“享用”指对境界之支配、取受。文中强调“他”指经文中众比库、婆罗门等五人如何被认定合格受具足戒者，阐明正确知晓真实受戒之条件与界限。对此有详细辨析谈论。欲望之“欲”指物质欲望，能生六欲界之爱乐。
Idanti nayacatukkavasena vuttaṃ atthappabhedavibhajanaṃ. ‘‘Titthiyavasena āgataṃ aṭṭhakathāyaṃ tathā vibhattattā’’ti (dī. ni. ṭī. 1.382) ācariyena vuttaṃ, tathāyeva pana pāḷiyampi vibhattanti veditabbaṃ. Sāsanepīti imasmiṃ sāsanepi.
此处以四种领导方式说明了义项的分类差别。经训诂师言：“针对持见者来讲的注疏，亦当如是分解。”（见长部尼拘律注1.382）由师所宣，巴利文亦应如此细分与理解。所谓教法，即此处的教法。
Kathaṃ labbhatīti āha ‘‘ekacco hī’’tiādi. Yasmā na labhati, tasmā anesanaṃ katvātiādinā yojetabbaṃ. Arahattaṃ vā attani asantaṃ ‘‘atthi me’’ti yathārutaṃ paṭijānitvā. Sāmantajappanapaccayapaṭisevanairiyāpathasannissitasaṅkhātāni tīṇi vā kuhanavatthūni paṭisevitvā.
问：如何获得？答曰“有些人资质低下”等。由於难以得到，故必须行无所求之行为等。借此，内心对于阿拉汉果位不生染著，实实在在发起‘我有果’的信念。由依止一般诵念习惯，以及三种受意行等烦恼的制约，守持一如密闭的门扉。
Tādisovāti dhutaṅga (visuddhi. 1.22; theragā. aṭṭha. 2.844 ādayo) samādānavasena lūkhājīvī eva. Anesanavasenāti nidassanamattaṃ. ‘‘Arahattapaṭijānanenā’’tiādipi hi vattabbaṃ.
此即如废除行为习气般的一类净行（见净戒论1.22；长老诗歌集2.844等），乃隐秘生活者之标记。所说“无所求”的仅为说明，阿拉汉证悟之认识为根本应知。
Dullabhasukho bhavissāmi duggatīsu upapattiyāti adhippāyo. Asakkontoti ettha antasaddo bhāvalakkhaṇe, asakkuṇamāne satīti attho.
“稀有的安乐将生于恶道中”，是上座派的教说。词“无法持”在这里是内心状态的描述，意指失去力量时即“不堪忍受”的意义。
§383
383.Asukaṭṭhānatoti asukabhavato. Āgatāti upapattivasena idhāgatā. Idāni gantabbaṭṭhānañcāti upapattivaseneva āyatiṃ gamitabbabhavañca. Tatoti atītabhavato. Puna upapattinti āyatiṃ anantarabhave puna upapattiṃ, tato anantarabhavepi puna upapattinti punappunaṃ nibbattiṃ. Kena kāraṇena garahissāmīti ettha yathābhūtamajānanto icchādosavasena yaṃ kiñci garaheyya, na tathā cāhaṃ, ahaṃ pana yathābhūtaṃ jānanto sabbampetaṃ kena kāraṇena garahissāmi, sabbassapetassa tapassa garahāya kāraṇaṃ natthīti imamadhippāyaṃ dassento ‘‘garahitabbamevā’’tiādimāha. Bhaṇḍikanti puṭabhaṇḍikaṃ. Upamāpakkhe parisuddhatāya dhotaṃ, tathā adhotañca, upameyyapakkhe pana pasaṃsitabbaguṇatāya dhotaṃ parisuddhaṃ, tathā adhotañcāti attho. Tamatthanti garahitabbassa ceva garahaṇaṃ, pasaṃsitabbassa ca pasaṃsanaṃ.
383.所谓“不善之所”者，即不善之处。至于“来”者，指生起之意。今谈“应去之处”，意指未来该往的境地。所谓“彼”是过去成就之境。复论此生起即未来生起，继而不断再生；且再生又复生，循环无绝。为何说“将弃绝”？此处明示：虽不明了真实因缘，执意排斥一切欲拒绝之物，然我若了达真实，便无缘由弃绝诸法。就此义理，所谓“应弃绝者”，即该舍弃之法。言“器具”者，指薄纱编束的竹器。举例：作比喻方便说，其洁净与不洁净，对应赞叹与非赞叹。由此可知，“应弃”即舍弃，“应赞”即赞叹，此即本义。
§384
384. Diṭṭhadhammikassa, samparāyikassa ca atthassa sādhanavasena pavattiyā garukattā na koci na sādhūti vadati. Pañcavidhaṃ veranti pāṇātipātādipañcavidhaveraṃ. Tañhi pañcavidhassa sīlassa paṭipakkhabhāvato, sattānaṃ verahetutāya ca ‘‘vera’’nti vuccati, tato eva ca taṃ na koci ‘‘sādhū’’ti vadati tathā diṭṭhadhammikādiatthānamasādhanato, sattānaṃ sādhubhāvassa dūsanato ca. Na nirundhitabbanti rūpaggahaṇe na nivāretabbaṃ. Dassanīyadassanattho hi cakkhupaṭilābhoti tesamadhippāyo. Ayameva nayo sotādīsupi. Yadaggena tesaṃ pañcadvāre asaṃvaro sādhu, tadaggena tattha saṃvaro na sādhūti adhippāyo hotīti āha ‘‘puna…pe… asaṃvara’’nti.
384.对于正见与恶习等法，如通过修持资源运作，既重视其严重性又不宜歪曲，因此无人称其为美好。谓五种戒杀伤等为五恶业。由于与此五戒相反，诸众生有免于怨恨之因，故称其为“怨”，故无人称其为“美好”。对已觉受不可见义而皈依正见等者，因未证此理，致有污染善根之故，故不可摒弃。此意旨在于显现眼根再获之法门，因此此为眼根法则。此理亦同适用于耳根等诸根。谓守护其五门而保持不失者为善，反之则恶，此依次解释“不可守”与“不可善”。因此明了“虽有‘又…又… 不守’”之故，而解释若失守则非善，故宣：“又…又… 不守”乃有此意。
Ayamettha aṭṭhakathāto aparo nayo – yaṃ te ekaccaṃ vadanti ‘‘sādhū’’ti te ‘‘eke samaṇabrāhmaṇā’’ti vuttā titthiyā yaṃ attakilamathānuyogādiṃ ‘‘sādhū’’ti vadanti, taṃ mayaṃ na ‘‘sādhū’’ti vadāma. Yaṃ te…pe… ‘‘na sādhū’’ti yaṃ pana te anavajjapaccayaparibhogaṃ, sunivatthasupārutādisammāpaṭipattiñca ‘‘na sādhū’’ti vadanti, taṃ mayaṃ ‘‘sādhū’’ti vadāmāti.
这里以注疏而言，另有一派之说——你们中有人称赞某事为“善”，他们称之为“唯有沙门婆罗门”所言，如外道依据那些无益烦恼执着等说为“善”，对此我们不称为“善”。而你们中有人称不善的是，那些无过失条件的应用，正行正持安稳清净等，我们则称之为“善”。
Iti yaṃ paravādamūlakaṃ catukkaṃ dassitaṃ, tadeva puna sakavādamūlakaṃ catukkaṃ katvā dassitanti viññāpetuṃ ‘‘eva’’ntiādi vuttaṃ. Yañhi kiñci kenaci samānaṃ, tenapi taṃ samānameva. Yañca kiñci kenaci asamānaṃ, tenapi taṃ asamānamevāti āha ‘‘samānāsamānata’’nti. Ettha ca samānatanti samānatāmattaṃ. Anavasesato hi pahātabbadhammānaṃ pahānaṃ, upasampādetabbadhammānaṃ upasampādanañca sakavādeva dissati, na paravāde. Tena vuttaṃ ‘‘tyāhaṃ upasaṅkamitvā evaṃ vadāmī’’tiādi. Sakavādaparavādānurūpaṃ vuttanayena pañcasīlādivaseneva attho veditabbo.
以上所示的针对他见的四法，复又作四法以告之，即所谓“相同”与“不同”。凡是一切相同的，就称为同；不同的，则叫为异。此处的同，意味着相同的程度。因为应当抛弃的法，抛弃的程度，应当受持的法，受持的程度，都仅显现于他见，这意味着“舍已到来，复作此语”的理由。以此讲话为依据，五戒等戒律的意义亦应当了知。
Samanuyuñjāpanakathāvaṇṇanā反复诘问之语注释
§385
385.Antamiti āṇattiyaṃ pañcamīattanopadaṃ. Laddhiṃ pucchantoti ‘‘kiṃ samaṇo gotamo saṃkilesadhamme anavasesaṃ pahāya vattati, udāhu pare gaṇācariyā, ettha tāva attano laddhiṃ vadehī’’ti evaṃ paṭiññātaṃ siddhantaṃ pucchanto. Kāraṇaṃ pucchantoti ‘‘samaṇova gotamo saṃkilesadhamme anavasesaṃ pahāya vattatī’’ti vutte ‘‘kāraṇenapi etamatthaṃ gāhayā’’ti evaṃ hetuṃ pucchanto. Ubhayaṃ pucchantoti ‘‘idaṃ nāmettha kāraṇa’’nti kāraṇaṃ vatvā paṭiññāte atthe sādhiyamāne anvayato, byatirekato ca kāraṇaṃ samatthetuṃ sadisāsadisappabhedaṃ upamodāharaṇadvayaṃ pucchanto. Apica hetupamodāharaṇavasena tilakkhaṇasampattiyā yathāpaṭiññāte atthe sādhite sammadeva anu pacchā bhāsanto nigamentopi samanubhāsati nāmāti veditabbaṃ. ‘‘Upasaṃharitvā’’ti pāṭhaseso. ‘‘Kiṃ te’’tiādi upasaṃharaṇākāradassanaṃ . Dutiyapadepīti ‘‘saṅghena vā saṅgha’’nti padepi. Vacanasesaṃ, upasaṃharaṇākārañca sandhāya ‘‘eseva nayo’’ti vuttaṃ.
385.终结即第五个不可增加的分支。此处举例问答：有人问“沙门果德玛于染污法毫无余舍而行，当请以自身分量说明。”这样探讨以成定论。又因何问？因返问“沙门果德玛于染污法毫无余舍而行”所言已知，故借此问因。更复询问“何谓因”时，既承认对义之可行，便从连贯与断续推究因的妥当性，举二例说明。并以因例证，说明定论意旨确立者，应依其义项连贯、对照，并言归正传后所表意蕴之相符。此处“收束”的说文末段，“何者”等词显示收束之意。第二词义为“依僧团之意”，据此文意成“此即一派”。本句文本理顺达意。
Tamatthanti taṃ pahātabbadhammānaṃ anavasesaṃ pahāya vattanasaṅkhātaṃ, samādātabbadhammānaṃ anavasesaṃ samādāya vattanasaṅkhātañca atthaṃ. Yojetvāti akusalādipadehi yojetvā. Akosallasambhūtādiatthena akusalā ceva tatoyeva akusalāti ca saṅkhātā,saṅkhātasaddo cettha ñātattho, koṭṭhāsattho ca yujjatīti āha ‘‘ñātā, koṭṭhāsaṃ vā katvā ṭhapitā’’ti, purimena cettha padena ekantākusale vadati, pacchimena taṃ sahagate, tappaṭipakkhiye ca. Evañhi koṭṭhāsakaraṇena ṭhapanaṃ upapannaṃ hoti. Akusalapakkhikabhāvena hi vavatthāpanaṃ koṭṭhāsakaraṇaṃ. Avajjasaddo dosattho gārayhapariyāyattā, a-saddassa ca tabbhāvavuttitoti āha ‘‘sadosā’’ti. Ariyā nāma niddosā. Ime pana akusalā kathañcipi niddosā na hontīti niddosaṭṭhena ariyā bhavituṃ nālaṃ asamatthā.
其义乃是指当舍弃之法，即应无余舍而舍之义；而应当受持之法，亦应无余舍而受持之义。所谓连接，即把不善等词通过连接而成。不善之意，指以不善为起因而说，故称为不善。词说“已知、分类”等义，早前单纯指恶；后来与相应观点相应，故称“已知、搭配、建筑”，即解释为制造之义。不善之搭配，因叙述不善根本词义，故称为“恶音”。阿里耶众谓无恶。然此等不善绝非无所指，不被允许成阿里耶者。
§386-392
386-392.‘‘Ya’’nti etaṃ kāraṇe paccattavacananti dasseti ‘‘yenā’’ti iminā. Yaṃ vā panāti asambhāvanāvacanametaṃ, yaṃ vā pana kiñcīti attho. Pahāya vattantīti ca atthavasā puthuvacanavipariṇāmoti vuttaṃ ‘‘yaṃ vā taṃ vā appamattakaṃ pahāya vattantī’’ti. Gaṇācariyā cettha pūraṇamakkhaliādayo. Satthupabhavattā saṅghassa saṅghasampattiyāpi satthusampatti vibhāvīyatīti āha ‘‘saṅgha…pe… siddhito’’ti, sā pana pasaṃsā pasādahetukāti pasādamukhena taṃ dassetuṃ ‘‘pasīdamānāpī’’tiādi vuttaṃ. Tattha sampiṇḍanatthena pi-saddena appasīdamānāpi evameva na pasīdantīti sampiṇḍeti. Yathā hi anvayato satthusampattiyā sāvakesu, sāvakasampattiyā ca satthari pasādo samuccīyati, evaṃ byatirekato satthuvipattiyā sāvakesu, sāvakavipattiyā ca satthariappasādoti daṭṭhabbaṃ. ‘‘Tathā hī’’tiādi tabbivaraṇaṃ. Sarīrasampattinti rūpasampattiṃ, rūpakāyapāripūrinti attho. Rūpappamāṇe satte sandhāya idaṃ vuttaṃ, ‘‘dhammadesanaṃ vā sutvā’’ti idantu ghosappamāṇe, dhammappamāṇe ca, ‘‘bhikkhūnaṃ panācāragocara’’ntiādiṃ pana dhammappamāṇe, lūkhappamāṇe ca. Ācāragocarādīhi dhammo, sammāpaṭipattiyā lūkho ca hoti . Tasmā ‘‘bhavanti vattāro’’ti paṭhamapade rūpappamāṇā, ghosappamāṇā, dhammappamāṇā ca, dutiyapade dhammappamāṇāva yojetabbā. Kīvarūpoti kittakajātiko. Yā saṅghassa pasaṃsāti ānetvā sambandho, ayameva vā pāṭho.
386-392有“那”之因字，是与“以何”相对称。所谓“或者”字含谓不确定意义。“舍而行”一词意指普遍之转换。此处教团长老及其学说，乃由佛所出，弘扬正法，因而令教团兴盛，称“教团成就”。“赞”与“信愿”为成就之因，以信之门户作为显现之际。“信积聚”意指信道积聚，虽信心减低亦然。根据对佛法、信佛根本积累之论，由此推知，如法修行成就圆满亦有对应。此处对“身体成就”意为形体齐备，凡与受闻闻闻佛法，及比库行为接触之法相关，若无正行则称为浊恶。故首处定义“成就为形体受闻及闻法等”，次处定义为如法受闻等。广义为教团传法与依止。所论尽此本节。
Tattha yā buddhānaṃ, buddhasāvakānameva ca pāsaṃsatā, aññesañca tadabhāvo jotito, taṃ viratippahānasaṃvaruddesavasena nīharitvā dassento ‘‘ayamadhippāyo’’tiādimāha. Tattha setughātaviratiyā ariyamaggasampayuttattā ‘‘sabbena sabbaṃ natthī’’ti vuttaṃ. Aṭṭhasamāpattivasena vikkhambhanappahānamattaṃ, vipassanāmattavasena tadaṅgappahānamattanti yathālābhaṃ yojetabbaṃ. Vipassanāmattavasenāti ca ‘‘anicca’’nti vā ‘‘dukkha’’nti vā vividhaṃ dassanamattavasena, na pana nāmarūpavavatthānapaccayapariggaṇhanapubbakaṃ lakkhaṇattayaṃ āropetvā saṅkhārānaṃ sammasanavasena. Nāmarūpaparicchedo, hi anattānupassanā ca bāhirakānaṃ natthi. Itarāni samucchedapaṭippassaddhinissaraṇappahānāni tīṇi sabbena sabbaṃ natthi maggaphalanibbānattā. Lokiyapañcasīlato añño sabbopi sīlasaṃvaro, ‘‘khamo hoti sītassa uṇhassā’’tiādinā (ma. ni. 1.24; 3.159; a. ni. 4.114) vutto suparisuddho khantisaṃvaro, ‘‘paññāyete pidhiyyare’’tiādinā (su. ni. 1041; cūḷani. 60) vutto kilesānaṃ samucchedako maggañāṇasaṅkhāto ñāṇasaṃvaro, manacchaṭṭhānaṃ indriyānaṃ pidahanavasena pavatto suparisuddho indriyasaṃvaro, ‘‘anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāyā’’tiādinā (dī. ni. 2.403; ma. ni. 1.135; saṃ. ni. 5.8; vibha. 205) vutto sammappadhānasaṅkhāto vīriyasaṃvaroti imaṃ saṃvarapañcakaṃ sandhāya ‘‘sesaṃ sabbena sabbaṃ natthī’’ti vuttaṃ.
又有佛与弟子彼此称赞，及他法缺少时，借戒除等善法以消释烦恼故障，述说“此为胜义道”之意。佛教八正道中除非法难忍及毁谤外，特别指明以观照无常痛苦等理理见为主要，非指名色等先行，而是念觉炼化烦恼。名色之断灭、破坏及涅槃独存，三者完全契实。世俗五戒除外，另一戒禁称为戒律保持，诸如宽忍、智慧护持、根门守护等，均叙述精进之要，正是此守护五法，谓之“余皆无余”者。
‘‘Pañca kho panime pātimokkhuddesā’’tiādinā yathāvuttasīlasseva puna gahaṇaṃ sāsane sīlassa bahubhāvaṃ dassetvā tadekadese eva paresaṃ avaṭṭhānadassanatthaṃ. ‘‘Uposathuddesā’’ti adhunā pāṭho. Paññāyatīti patiṭṭhitabhāvena pākaṭo hoti, tasmā mayā hi…pe… natthīti yojetabbaṃ. Sīhanādanti seṭṭhanādaṃ, abhītanādaṃ kenaci appaṭivattiyavādaṃ. Yaṃ pana vadanti –
所谓『五者即是戒律章章节』，意指如前所说的戒律教法里，对戒律的广泛涵义在此教法中再一次加以重申，目的是显现它们于同一章节中，彼此之间的相互关系。『优波沙节章节』是现行的读法。从所立的意义来看，非常明显，因此我说……等话不应添加。『狮子吼』意指最胜的吼声，正因为恐惧之吼而不为任何反对言说所动摇。一般所说者——
‘‘Uttarasmiṃ pade byaggha-puṅgavosabhakuñjara;
『在下一句中有虎、雄象、野猪和野猪等，
Sīhasaddūlanāgādyā, pume seṭṭhatthagocarā’’ti.
狮声、象声、龙声等，人类中最胜的对象』。
Taṃ yebhuyyavasenāti daṭṭhabbaṃ.
其广泛含义应当如此观察。
Ariyaaṭṭhaṅgikamaggavaṇṇanā圣八支道注释
§393
393. ‘‘Ayaṃ pana yathāvutto mama vādo aviparītova, tassevaṃ aviparītabhāvo imaṃ maggaṃ paṭipajjitvā aparappaccayato jānitabbo’’ti evaṃ aviparītabhāvāvabodhanatthaṃ. Pāḷiyaṃ ‘‘atthi kassapā’’tiādīsu ayaṃ yojanā – yaṃ maggaṃ paṭipanno sāmaṃyeva attapaccakkhato evaṃ ñassati dakkhati ‘‘samaṇo gotamo vadanto yuttapattakāle tathabhāvato bhūtaṃ, ekaṃsena hitāvahabhāvato atthaṃ, dhammato anapetattā dhammaṃ, vinayayogato, paresañca vinayanato vinayaṃ vadatī’’ti, so mayā sayaṃ abhiññā sacchikatvā pavedito sakalavaṭṭadukkhanissaraṇabhūto atthi kassapa maggo, tassa ca adhigamūpāyabhūtā pubbabhāgapaṭipadāti, tena ‘‘samaṇo gotamo ime dhamme anavasesaṃ pahāya vattatī’’tiādi nayappavatto vādo kenaci asampakampito yathābhūta sīhanādoti dasseti. Dakkhatīti cettha ssati-saddena padasiddhi ‘‘yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ karissatī’’tiādīsu viya.
393.『这正如所说，我的论断毫无不正，正因如此的坚定不移，应当知道这条修道之路，是因缘相续得知的』，这段话是为了说明坚定不移。巴利文中有『确有所立为咖萨巴』等用法，意思是——所修的道仅由于自身的观察与觉知，显现并了知，如『修行者果德玛在适当时机如实显现，单独具有利益普惠的属性，道法纯正不亵渎法，与律适切结合，且为他人而宣说戒律』的事实，由我亲自以神通亲证，揭示了包含了断尽诸漏痛苦之处的咖萨巴道，及其前行步骤，是因缘的先行部分。由此得出的论断是说，『修行者果德玛完全摈弃了这些法门』等说法，是某些对立者讲述不动摇、不虚妄、真实的最胜吼声的事实。‘得知’此处指的是对语句的理解确认，意谓『佛弟子在这里会了知、得见、作证』如经典语句所示。
‘‘Evametaṃ yathābhūtaṃ sammappaññāya passatī’’tiādi suttapadesu (a. ni. 3.134) viya ca maggañca paṭipadañca ekato katvā dassento. ‘‘Ayamevā’’ti sāvadhāraṇavacanaṃ maggassa puthubhāvapaṭikkhepatthaṃ, sabbaariyasādhāraṇabhāvadassanatthaṃ, sāsane pākaṭabhāvadassanatthañca. Tenāha ‘‘ekāyano ayaṃ bhikkhave maggo sattānaṃ visuddhiyā’’ti (dī. ni. 2.373; ma. ni. 1.106; saṃ. ni. 5.367, 384).
『如此真如，以正慧得见』，如经典中所说（a. ni. 3.134）也同样把道与修行合而为一地说明。『这即是』是守护话语，用以反驳对道的新异解说，显现一切圣道的共同本质，因此在教法中表达得非常明显。佛陀曾言：『比库们啊，这条道路是一线贯通众生清净之道』（dī. ni. 2.373；ma. ni. 1.106；saṃ. ni. 5.367，384）。
‘‘Eseva maggo natthañño, dassanassa visuddhiyā’’ti, (dha. pa. 274) –
『此路为唯一，无有他道，此乃见解清净之道』，这是《法句经·法句》第274偈所言。
‘‘Ekāyanaṃ jātikhayantadassī,
『一乘导者，断生灭见者，
Maggaṃ pajānāti hitānukampī;
彼明道者，悲愍护生，
Etena maggena atariṃ su pubbe,
以此道为先，无先无后，
Tarissanti ye ca taranti ogha’’nti. (saṃ. ni. 5.384, 409; cūḷani. 107, 211; netti. 170) ca –
渡此道者，如过激流者』——此说见于《增支部·第五经》第384、409节、《小部经》第107、211节、《净行品》第170节等处。
Sabbesu ceva suttapadesesu, abhidhammapadesesu (vibha. 355) ca ekovāyaṃ maggo pākaṭoti.
且此一道，亦于诸经文语句中，以及阿毗达摩论文中（《毗婆沙论》第355节）皆作独一无二的道路，彰显其显著。
Tapopakkamakathāvaṇṇanā苦行精勤之语注释
§394
394. Tapoyeva upakkamitabbato, ārabhitabbato tapopakkamāti āha ‘‘tapārambhā’’ti, ārambhanañcettha tapakaraṇamevāti dasseti ‘‘tapokammānī’’ti iminā. Samaṇakammasaṅkhātāti samaṇehi kattabbakammasaññitā. Brāhmaṇakammasaṅkhātāti etthāpi eseva nayo. Niccoloti nissaṭṭhacolo sabbena sabbaṃ paṭikkhittacolo. Celaṃ, coloti ca pariyāyavacanaṃ. Koci chinnabhinnapaṭapilotikadharopi dasantayuttassa vatthassa abhāvato ‘‘niccolo’’ti vattabbataṃ labheyyāti taṃ nivattetuṃ ‘‘naggo’’ti vuttaṃ, naggiyavatasamādānena sabbathā naggoti attho. Lokiyakulaputtācāravirahitatāva vissaṭṭhācāratāti dasseti ‘‘uccārakammādīsū’’tiādinā. Kathaṃ virahitoti āha ‘‘ṭhitakovā’’tiādi, idañca nidassanamattaṃ vamitvā mukhavikkhālanādiācārassapi tena vissaṭṭhattā. Apalikhatīti udakena adhovanato apalihati. So kira daṇḍakaṃ ‘‘satto’’ti paññapeti, tasmā taṃ paṭipadaṃ pūrento evaṃ karotīti vuttaṃ ‘‘uccāraṃ vā’’tiādi. Tattha apalikhatīti apakasati.
394. 关于“修苦行”的用语，此处“因应修苦行”和“应当开始修习之苦行”即称为“苦行开始”，表示“苦行的起始”。其所说的“苦行行动”，即指苦行行为本身。所谓“比萨那苦行”是指由沙门们所应当执行的行为。“婆罗门苦行”用法 herein 同样适用。“内敛”是指放弃一切，彻底弃绝。“出走”，亦作同义转换。因为某些衣物由破缺不全之布片制成，故称“内敛”，此即因无衣物而裸露之义，“裸露”意涵由此而出。凡是断绝世俗子女相与交往，出离世俗行为，均属“专一苦行”等语类属。至于何谓“出离”，以“坚定已立”为理据，且以止止之行为（如闭口不言）体现其坚固不动摇。所谓“抗拒浸没”，乃是指向下用水冲洗以消除浸湿状态。若以“苦修”比拟为“持鞭”的意义，遂执行修行道路，即谓“起苦行”等。</br>
‘‘Ehi bhadanto’’ti vutte upagamanasaṅkhāto vidhi ehibhaddanto, taṃ caratīti ehibhaddantiko, ruḷhisaddena cettha taddhitasiddhi yathā ‘‘ehipassiko’’ti, (ma. ni. 1.74) tappaṭikkhepena naehibhaddantiko, tadevatthaṃ dasseti ‘‘bhikkhāgahaṇattha’’ntiādinā. Na etīti na āgacchati. Evaṃ natiṭṭhabhaddantikoti etthāpi. Samaṇena nāma sayaṃvacanakareneva bhavitabbaṃ, na paravacanakarenāti adhippāyena tadubhayampi…pe… na karoti. Puretaranti taṃ ṭhānaṃ attanā upagamanato paṭhamataraṃ, taṃ kira so ‘‘bhikkhunā nāma yādicchakī eva bhikkhā gahetabbā’’ti adhippāyena na gaṇhāti. Uddissakataṃ pana ‘‘mama nimittabhāvena bahū khuddakā pāṇā saṅghāṭamāpāditā’’ti adhippāyena nādhivāseti. Nimantanampi ‘‘evaṃ tesaṃ vacanaṃ kataṃ bhavissatī’’ti adhippāyena na sādiyati. Kumbhīti pakkabhikkhāpakkhittakumbho. Ukkhalīti bhikkhāpacanakumbho. Pacchīti bhikkhāpakkhittapiṭakaṃ. Tatopīti kumbhīkaḷopitopi. Kumbhīādīsupi so sattasaññīti āha ‘‘kumbhīkaḷopiyo’’tiādi. ‘‘Ayaṃ ma’’ntiādīsupi eseva nayo. Antaranti ubhinnamantarāḷaṃ.
“来此贵士”一语，所谓‘来临仪式’，又称为‘来此贵士’，即应当如此行止之意。此处以颚音柔和变化，如‘来观者’（ehipassiko），表示呼唤邀请、接纳。若略去“来此贵士”，则本意区别为“比库取戒”之特定仪轨。言“不来”，即“不至此处”。故亦可说为“不立”，于此语境中同理。沙门一词，专指自称，因此不可替代为他称，如“他称沙门”。由此得知，前述二者皆不可更改。早前其于某处亲自去往，次第至彼处，念定有戒师谓“比库须取戒”之命令，不受其令。再涉及其因个人缘由，称“我因原因有多比库轻薄犯戒”，因此拒不入戒。对邀约亦不接受。至于“罐”，为分为供取或弃舍之罐器、水瓮。一种烧制取舍、断续使用器皿。言“罐主”，此称谓相应。[Tīkā 此处]。所谓“该器”，即指此罐中间宿存的织缕。两者相交相摄，有细微差别。此为解说两者区别的例证。
Kabaḷantarāyoti ālopassa antarāyo. Etthāpi so sattasaññī. Purisantaragatāyāti purisasamīpagatāya. Ratiantarāyoti kāmaratiyā antarāyo. Gāmasabhāgādivasena saṅgamma kittenti etissāti saṃkitti. Tathā saṃhaṭataṇḍulādisañcayo tena katabhattamidhādhippetanti vuttaṃ ‘‘saṃkittetvā katabhattesū’’ti. Majjhimanikāye mahāsīhanādasuttantaṭīkāyaṃ pana ācariyeneva evaṃ vuttaṃ ‘‘saṃkittayanti etāyāti saṃkitti, gāmavāsīhi samudāyavasena kiriyamānakiriyā, ettha pana bhattasaṃkitti adhippetāti āha ‘saṃkittetvā katabhattesū’ti’’. Idaṃ pana tassa ukkaṭṭhapaṭipadāti dasseti ‘‘ukkaṭṭho’’tiādinā. Yathā cettha, evaṃ ‘‘naehibhaddantiko’’tiādīsupi ukkaṭṭhapaṭipadādassanaṃ veditabbaṃ. Sāsaddo sunakhapariyāyo. Tassāti sunakhassa. Tatthāti tasmiṃ ṭhāne. Samūhasamūhacārinīti saṅghasaṅghacārinī. Manussāti veyyāvaccakaramanussā.
“障碍”是指缠绕、阻塞的妨碍物。此处同是他们称之为“细微妨碍”。“人与人亲近”之义。由于爱欲的障碍，谓之“爱欲障碍”。“村落、集会”等，指大小聚会之地代称谓，即“称谓”。如《中部》“大狮子吼经注”中，教师即同样说“称名以示”，表明“村落居士群体聚集于同一处，从事集体耕种和主食使用”，故称“称名于庄园厨食处”。此外，“高昂行为”诸语，表示明显的昂扬或明确的步骤。“村民聚居”形成的“群落者”、“共同农耕生活”即是“名称给予之处”（称谓）。此处也指族群及其生产活动。该处强调“坚定进行”之状况。所以“躁动”之义特显。譬如此处及“非来此贵士”等，均展示出明确行动的显现。合唱声，即善听狗的叫声。此处“其”指“善听狗”，意指在那个场合。社群行者，与僧团的成员或人口。人类，因此乃“语言者之人”。
Sovīrakanti kañjikaṃ. ‘‘Loṇasovīraka’’nti keci, tadayuttameva, ‘‘sabbasassasambhārehi kata’’nti vuttattā. Loṇasovīrakañhi sabbamacchamaṃsapupphaphalādisambhārakataṃ. Surāpānamevāti majjalakkhaṇappattāya surāya pānameva. Merayampettha saṅgahitaṃ lakkhaṇahārena, ekasesanayena vā. Sabbesupīti sāvajjānavajjesupi kañjikasurādīsu. Ekāgārameva bhikkhācariyāya upagacchatīti ekāgāriko. Nivattatīti paccāgacchati, sati bhikkhālābhe taduttari na gacchatīti vuttaṃ hoti. Ekālopeneva vattatīti ekālopiko. Dīyati etāyāti datti, dvattiālopamattaggāhi khuddakaṃ bhikkhādānabhājanaṃ. Tenāha ‘‘khuddakapātī’’ti. Aggabhikkhanti anāmaṭṭhabhikkhaṃ , samābhisaṅkhatatāya vā uttamabhikkhaṃ. Abhuñjanavasena eko ho etassāti ekāhiko, āhāro, taṃ āhāraṃ āhāretīti attho. So pana atthato ekadivasalaṅghakoti vuttaṃ ‘‘ekadivasantarika’’nti. Esa nayo ‘‘dvāhika’’ntiādīsupi. Apica ekāhaṃ abhuñjitvā ekāhaṃ bhuñjanaṃ, ekāhavāro vā ekāhikaṃ. Dvīhaṃ abhuñjitvā dvīhaṃ bhuñjanaṃ, dvīhavāro vā dvāhikaṃ. Sesadvayepi ayaṃ nayo. Ukkaṭṭho hi pariyāyabhattabhojaniko dvīhaṃ abhuñjitvā ekāhameva bhuñjati. Evaṃ sesadvayepi. Majjhimāgamaṭīkāyaṃ pana ‘‘ekāhaṃ antarabhūtaṃ etassa atthīti ekāhikaṃ. Sesapadesupi esa nayo’’ti vuttaṃ. ‘‘Therā bhikkhū bhikkhuniyo ovadanti pariyāyenā’’tiādīsu viya vārattho pariyāya saddo. Ekāhavārenāti ekāhikavārena. ‘‘Ekāhika’’ntiādinā vuttavidhimeva paṭipāṭiyā pavattabhāvena dassetuṃ pāḷiyaṃ ‘‘iti evarūpa’’ntiādi vuttanti daṭṭhabbaṃ.
“醃菜”一般指芄豆类（kañjika）。又称“咸醃豆”，对应所有食物供应中所妥备的菜肴。因以味增佐味，故曰“以盐醃制”。亦有说其为咸制菜肴蔬菜种类。盛装饮酒于杯中，如同酌酒器。有时只以简单标志为界，个别论述之。全面视作药材与食品。僧众前往独居处修行，称为“独居者”。“回避”指离开、返回；此指比库授乞餐时，不远出独居处范围。谓不进更远之地。全然独处之处便称“只有一处住”。“独门之地”即仅有一所住所。说此即是“聚居处”或“聚会地”的别称。奉献饭食时，多有所规定。此处也注解“一份、两份”的分别用语。如“独门住”是“一日之餐”，相应称“住所一日”。正说法的记载中，有“长老比库和比库尼以语句说法，此处称‘住所一日’等称谓”。此称谓也为日常所见、所用。
§395
395.Sāmāko nāma godhumo. Sayaṃjātā vīhijātīti aropimavīhijāti. Yadeva ‘‘vīhī’’ti vadanti. Likhitvāti kasitvā. Silesopīti kaṇikārādirukkhaniyyāsopi. Kuṇḍakanti tanutaraṃ taṇḍulasakalaṃ, taṇḍulakhaṇḍakanti attho. Odanena kataṃ kañjiyaṃ odanakañjiyaṃ. ‘‘Vāsitakena piññākena nahāyeyyā’’tiādīsu (pāci. 1203) viya piññāka saddo tilapiṭṭhapariyāyo. Yathāha ‘‘piññākaṃ nāma tilapiṭṭhaṃ vuccatī’’ti. ‘‘Taruṇakadalikkhandhameva piññāka’’nti keci, na gahetabbametaṃ katthacipi tathā avacanato.
395. “莜麦”名为“萨马”。分为本生莜与异生莜，合称为“有根莜”。所谓“有根”，即生长带根茎之意。用笔写字者，谓之“写作”。“丝勒索”，指掌管种子等树木幼苗而养育者。“穀壳”指细小的米粒皮壳，此名“库达”。“稻壳碎片”之意。以米汤制成粥，称作米汤粥。“用盐水浸洗”之例，谓宜用清水净洗。此处如解释“米穀壳”指代细粒米皮部分。有人指出“年轻的木片壳”即“米穀壳”，有时不可采摘使用，此属一例说明。
§396
396. Saṇehi saṇavākehi nibbattitāni sāṇāni, aññehi missakāni sāṇāni eva masāṇāni niruttinayena, na chacīvarapariyāpannāni bhaṅgāni. Keci pana ‘‘masāṇāni nāma coḷavisesānīti parikappetvā massakacoḷānī’’ti paṭhanti, tadayuttameva porāṇehi tathā avuttattā. Erakatiṇādīnīti ettha ādisaddena akkamakacikadalivākādīnaṃ saṅgaho, erakādīhi katāni hi chavāni lāmakāni dussānīti vattabbataṃ labhanti. Chavasaddo hettha hīnavācako, purimavikappe pana matasarīravācako. Chaḍḍitanantakānīti chaḍḍitapilotikāni. Ajinassedanti ajinaṃ, pakatiajinamigacammaṃ, tadeva majjhe phālitakañce, ajinassa khipaṃ phālitamupaḍḍhanti ajinakkhipaṃ. ‘‘Sakhurakantipi vadantī’’ti (ma. ni. aṭṭha. 1.155) papañcasūdaniyaṃ vuttaṃ, dvinnaṃ tiṇṇaṃ vā samuditañce, ajinakkhipanti tesamadhippāyo. Vinayasaṃvaṇṇanāsu pana ‘‘ajinameva abhedato ajinakkhipa’’nti vuttaṃ. Kanditvāti ujjavujjavena kanditvā. ‘‘Ganthetvā’’tipi pāṭho, vaṭṭetvā bandhitvāti attho. Evañhi phalakacīre nidassanaṃ upapannaṃ hoti. Yaṃ sandhāya vuttanti ajitavādassa paṭikiṭṭhatarabhāve upamādassanatthaṃ yadeva kesakambalaṃ sandhāya aṅguttarāgame (a. ni. 3.138) vuttaṃ.
396. “以粗搓杵杵打出的粪便”为“粪块”等。粗俗言语者，非主谓语片段。有人述及“粪块”言其聚合多处、杂乱粪块。此处声称，以往同样如此流传。所指禽兽粪便类有“臭粪仔”，含浊言或脏言。此处除外衣片剥落而成“舶达纳奈”等。称“剥除粗皮”，意指粗糙裸露的皮面。谓“剥除不洁之处”。以拔除、剥离坚硬壁层、黏皮等为意。引申为“毁损”的意思。所叙多涉及贬低、毁损、除去之义。此为现场状况之说明。又有类似形容譬喻。于他处亦述及，称为“未经剥除即剥落”。
Tantāvutānīti tantaṃ pasāretvā vītāni. Paṭikiṭṭhoti hīno. Kasmāti vuttaṃ ‘‘kesakambalo’’tiādi. Pāḷiyaṃ ubbhaṭṭhako’’ti etassa ‘‘uddhaṃ ṭhitako’’ti attho majjhimāgamaṭṭhakathāyaṃ mahāsīhanādasuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 1.215) vutto. Ubbhasaddo hi upariatthe nepātiko yathā ‘‘ubbhajāṇumaṇḍala’’nti. Anekaparimāṇā, hi nipātā, anekatthā ca.
『tantāvutāni』者，乃张经纬线后所成之织物也。『paṭikiṭṭha』者，低劣也。问曰：何以言「毛发织物」等？答曰：巴利文中『ubbhaṭṭhaka』一词，其义为「直立而住」，此已于《中部注疏》之《大狮子吼经》注释（《中部注疏》一·二一五）中说明。盖『ubbha』一词，乃表示「上方」义之不变词，如「膝盖以上」[Pali: ubbhajāṇumaṇḍala]之用法。不变词有种种形态，亦有种种含义。
Micchāvāyāmavaseneva ukkuṭikavatānuyogoti āha ‘‘ukkuṭikavīriyaṃ anuyutto’’ti. Na kevalaṃ nisinnoyeva ukkuṭiko, atha kho gacchantopi…pe… gacchati. Ayakaṇṭaketi ayomayakaṇṭake. Pakatikaṇṭaketi salākakaṇṭake. Uccabhūmiyaṃ thaṇḍilasaddoti vuttaṃ ‘‘ucce bhūmiṭṭhāne’’ti. Ayaṃ aṭṭhakathāto aparo nayo – thaṇḍilanti samāpakatibhūmi vuccati ‘‘patthaṇḍile pāturahosī’’tiādīsu viya. Amarakosepi hi nighaṇṭusatthe vuttaṃ ‘‘vedī parikkhatā bhūmi, same thaṇḍilaṃ cāture’’ti (sattarasamavagge 18 gāthāyaṃ) tasmā thaṇḍile anantarahitāya pakatibhūmiyaṃ seyyampi kappetīti attho. Yaṃ sandhāya tattheva nighaṇṭusatthe vuttaṃ ‘‘yo thaṇḍile vata vasā, sete thaṇḍilasāyi so’’ti (sattarasamavagge 44 gāthāyaṃ) rajo eva jallaṃ malīnaṃ rajojallaṃ. Tena vuttaṃ ‘‘sarīra’’ntiādi. Laddhaṃ āsananti nisīdituṃ yathāladdhamāsanaṃ. Akopetvāti aññattha anupagantvā. Tathā cāha ‘‘tattheva nisīdanasīlo’’ti. Evaṃ nisīdanto hi taṃ akopento nāma hoti. Catūsu mahāvikaṭesu gūthamevidhādhippetanti vuttaṃ ‘‘gūthaṃ vuccatī’’ti. Tañhi āsayavasena virūpaṃ kaṭattā ‘‘vikaṭa’’nti vuccati. Sāyaṃ tatiyanti sāyanhasamayasaṅkhātaṃ tatiyasamayaṃ. Assāti udakorohanānuyogassa. Pātopadamiva sāyaṃpadaṃ nepātikaṃ . Anusāralopena pana ‘‘sāyatatiyaka’’ntipi pāṭho dissati.
由于是出于邪精进而修习蹲坐苦行，故经文说「修习蹲踞之精进」。非仅坐时作蹲踞状，乃至行走时……乃至行走。『ayakaṇṭaka』者，铁制之刺也。『pakatikaṇṭaka』者，签刺也。关于「高地上之裸土声」，经文所说为「于高处地面」。此处另有异于注疏之解释——『thaṇḍila』乃称平整之地，如「于平地上显现」等诸例相同。《阿玛拉辞典》之词汇章中亦云：「有围栏之台地，平坦者称『thaṇḍila』，四方整齐」（第十七同等品第十八偈），故此处之义为：于紧邻裸土之平整地面上亦可铺设卧具。正因此义，同一词汇章中复云：「于裸地持戒而住者，卧于裸地，彼称『thaṇḍilasāyi』」（第十七同等品第四十四偈）。尘垢即为污秽，尘垢合称『rajojalla』（尘污）。故经文说「身体」等语。『laddhaṃ āsana』者，随得而坐之座位也。『akopetvā』者，不前往他处也。故经文亦云「惯于就于原处而坐」。如此而坐，即是不移动彼座位之义。四大不净物中，经文以粪为意趣，故云「称为粪」。盖以其依习性而言形状丑陋，故称「不净」[Pali: vikaṭa]。『sāyaṃ tatiya』者，即傍晚时分，称为第三时。『assā』者，指修习入水之苦行。「傍晚」一词乃如「清晨」之不变词。因省略随从[Pali: anusāra]，亦可见『sāyatatiyaka』之读法。
Ettha ca ‘‘acelako hotī’’tiādīni yāva ‘‘thusodakaṃ pivatī’’ti etāni vatapadāni ekavārāni, ‘‘ekāgāriko vā hotī’’tiādīni pana nānāvārāni, nānākālikāni vā. Tathā ‘‘sākabhakkho vā hotī’’tiādīni, ‘‘sāṇānipi dhāreti, masāṇānipi dhāretī’’tiādīni ca. Tathā hettha vā-saddaggahaṇaṃ, pi-saddaggahaṇañca kataṃ. Pi-saddopi idha vikappattho eva daṭṭhabbo. Purimesu pana vatapadesu tadubhayampi na kataṃ, evañca katvā ‘‘acelako hotī’’ti vatvā ‘‘sāṇānipi dhāretī’’tiādivacanassa, ‘‘rajojalladharopi hotī’’ti vatvā ‘‘udakorohanānuyogamanuyutto viharatī’’ti vacanassa ca avirodho siddho hoti. Atha vā kimettha avirodhacintāya. Ummattakapacchisadiso hi titthiyavādo. Apica ‘‘acelako hotī’’ti ārabhitvā tappasaṅgena sabbampi aññamaññavirodhameva attakilamathānuyogaṃ dassentena tena acelakassapena ‘‘sāṇānipi dhāretī’’tiādi vuttanti daṭṭhabbaṃ.
此中，「裸形而住」等诸行法，直至「饮糠水」，此等乃单一次第之苦行条目；而「或为一家乞食者」等，则为多次第、或多时段之条目。同样，「或食蔬菜者」等，「或着麻衣、或着粗布衣」等亦如是。故此处取用「或」字与「亦」字。「亦」字在此处亦当视为表示选择之义。然于前列诸苦行条目中，两者皆未使用；如此，则「裸形而住」之说与「亦穿麻衣」等语，「亦持尘污之身」之说与「修习入水苦行而住」之语，两者之间便不相违，此义得以成立。或者，于此何须思虑前后是否矛盾？外道之说，犹如狂人背篓，本即杂乱。更有甚者，从「裸形而住」起，乃至因此连带论及诸事，由于一切皆互相矛盾，正是在展示自我折磨之修行；故应理解为，彼裸形者咖萨巴说出「或着麻衣」等语，亦出于此脉络。
Tapopakkamaniratthakatāvaṇṇanā苦行精勤无益性注释
§397
397.Sīlasampadādīhīti sīlasampadā, samādhisampadā, paññāsampadāti imāhi lokuttarāhi sampadāhi. Vināti virahitattā, vinā vā tāhi na kadācipi sāmaññaṃ vā brahmaññaṃ vā sambhavati, tasmā tesaṃ tapopakkamānaṃ niratthakataṃ dassentoti sapāṭhasesayojanā. Dosaveravirahitanti dosasaṅkhātaverato virahitaṃ. Idañhi dosassa mettāya ujupaṭipakkhato vuttaṃ. Yaṃ pana ācariyena vuttaṃ ‘‘dosaggahaṇena vā sabbepi jhānapaṭipakkhā saṃkilesadhammā gahitā. Veraggahaṇena paccatthikabhūtā sattā. Yadaggena hi dosarahitaṃ, tadaggena verarahita’’nti (dī. ni. ṭī. 1.397), tadetaṃ pāḷiyaṃ verasaddasseva vijjamānattā, aṭṭhakathāyañca tadatthameva dassetuṃ dosasaddassa vuttattā vicāretabbaṃ.
第397条「Sīlasampadādīhīti」者，以具戒德、具定德、具慧德而言，此乃迥出世俗之圣德也。凡无戒，若无三者，绝无成就出世之圣果，故示诸修行者，若断除恶趣之存染，即属无意义之举，此为由简入繁之现证理。所谓「Dosaveravirahitanti」者，是指远离称为「恶」的贪嗔等具体恶业。于此「恶」字，基于慈爱之因，反对之理讲显明。师曰：「是以，连持贪瞋嗔等，所生烦恼杂染法悉守持，因远离此故，众生则获作解脱者。如若有贪之所无，则所无瞋亦同。」，此为长部尼柯耶注释语。是故，亦须思考此「dosasadda」仅指瞋恨语音，对应注中解释。
§398
398.Ettakamattanti naggacariyādimattaṃ. Pākaṭabhāvena kāyati atthaṃ gametīti pakati, lokasiddhavādo. Tenāha ‘‘pakatikathā esā’’ti. ‘‘Mattā sukhapariccāgā’’tiādīsu (dha. pa. 290) viya mattāsaddo appattaṃ antonītaṃ katvā pamāṇavācakoti āha ‘‘iminā’’tiādi. Tena pana pamāṇena pahātabbo eva paṭipattikkamo pakaraṇappatto. Iminā ‘‘tapopakkamenā’’ti saddantarena vā adhigatoti dasseti ‘‘paṭipattikkamenā’’ti iminā. Tatoti tasmā sāmaññabrahmaññassa appamattakeneva paṭipattikkamena sudukkarabhāvato. Imaṃ hetusambandhaṃ sandhāya ‘‘padasambandhena saddhi’’nti vuttaṃ. Sabbatthāti sabbavāresu.
第398条「Ettakamattanti」谓赤裸裸之行为等程度也。从明白之意反观，若仅着眼于身体，即为通俗之说。因此云「pakatikathā esā」。如同《法句经》中有「mattā sukhapariccāgā」者，谓「mattā」一词由衍生语成分，与此意同义。由此可肯定应舍弃无谓的行为过程，而仅据达至之标准论述。此「tapopakkamenā」谓由此修道之过程以证得。故曰「paṭipattikkamenā」所致。是故，释此论述，为出世间修道者于持戒禅定智慧三种功德，由此成就之难易状况。此因果关系，故有「padasambandhena saddhi」之言，意谓句与句间存因明关系，亦通称「sabbatthāti」意谓无所遗漏、普遍通用。
§399
399.Aññathāti yadi acelakabhāvādinā sāmaññaṃ vā brahmaññaṃ vā abhavissa, evaṃ sati suvijānova samaṇo, suvijāno brāhmaṇo. Yasmā pana tumhe ito aññathāva sāmaññaṃ, aññathā brahmaññaṃ vadatha, tasmā dujjānova samaṇo dujjāno brāhmaṇoti attho. Tenāha ‘‘idaṃ sandhāyāhā’’ti. Taṃ pakativādaṃ paṭikkhipitvāti yaṃ pubbe pākatikaṃ sāmaññaṃ, brahmaññañca hadaye ṭhapetvā tena acelakassapena ‘‘dukkaraṃ sudukkara’’nti vuttaṃ, bhagavatā ca tameva sandhāya ‘‘pakati kho esā’’tiādi bhāsitaṃ, tameva idha pākatikasāmaññabrahmaññavisayaṃ kathaṃ paṭisaṃharitvā. Sabhāvatova paramatthato eva samaṇassa, brāhmaṇassa ca dujjānabhāvaṃ āvikaronto punapi ‘‘pakati kho’’tiādimāha. Tatrāpīti samaṇabrāhmaṇavādepi. Padasambandhanti hetupadena saddhiṃ pubbāparavākyasambandhaṃ.
『aññathā』者，若以裸形等行持便能成就沙门性或婆罗门性，则如此一来，沙门易知，婆罗门易知。然而汝等所说之沙门性异于此，婆罗门性亦异于此，故沙门难知、婆罗门难知，此为其义。故注疏云「以此为意趣而说」。「撤除彼本性之说」者，谓先前以本质性之沙门性与婆罗门性置于心中，彼裸形者咖萨巴说「难行、极难行」，世尊亦以此为意趣而说「此乃本性」等语；于此处收摄彼论及本质性沙门性与婆罗门性之对话，再度显示沙门与婆罗门就其自性而言、就胜义而言之难知性，故再次说「此乃本性」等语。「于彼亦」者，即于关于沙门与婆罗门之论说中也。「语句之关联」[Pali: padasambandha]者，即因由语句与前后语句之文义连结也。
Sīlasamādhipaññāsampadāvaṇṇanā戒、定、慧成就之注释
§400-1
400-1.Paṇḍitoti hetusampattisiddhena paṇḍiccena samannāgato. Kathaṃ uggahesīti paripakkañāṇattā ghaṭe padīpena viya abbhantare samujjalantena paññāveyyattiyena tattha tattha bhagavatā desitamatthaṃ pariggaṇhanto taṃ desanaṃ upadhāresi. Yasmā uggahesi, tasmā…pe… viditvāti sambandho. Tassa cāti yo acelako hoti, yāva udakorohanānuyogamanuyutto viharati, tassa ca. Tassa ceti vā padacchedo, abhāvitā asacchikatā hoti ceti yojanā. Tā sampattiyo pucchāmi, yāhi samaṇo ca brāhmaṇo ca hotīti adhippāyo. Sīlasampadādivijānanatthanti sīlasampadādivijānanahetu. ‘‘Kasmā pucchatī’’ti hi vuttaṃ. Atha-saddo cettha kāraṇe. Evamīdisesu. Sīlasampadāyāti ettha itisaddo ādiattho, upalakkhaṇaniddeso vāyaṃ, tena ‘‘cittasampadāya, paññāsampadāyā’’ti padadvayaṃ saṅgaṇhāti. Tenāha ‘‘sīlacittapaññāsampadāhi aññā’’ti. Imehi ca asekkhasīlādikkhandhattayaṃ saṅgahitanti vuttaṃ ‘‘arahattaphalamevā’’ti. Tattha kāraṇaṃ dasseti ‘‘arahattaphalapariyosāna’’ntiādinā. Idañhi kākolokanamiva ubhayāpekkhavacanaṃ.
『博学者』者，由因缘成就称为博学者。如何能够谛观？此乃由于成熟智慧，如同于器皿内外燃烧的灯焰一般，智慧光明充足，遍照处处。持此教法之世尊所说意旨，通达解受，故而演说斯义。既然言“谛观”，此中关系即是明知、了知。所谓“者”，指的是那专注者，乃至于如同水上小舟依附水推移般持续处于精进状态者，其即为此“者”也。又此“者”谓切断此词，若无发起，则为无所谓真实。此为连结判断之说。我问此成就是何？即所谓沙门与婆罗门者何以为？回答曰是持戒成就等诸见知理。谓为何而问？因于声闻缘起故。此类然而者。持戒成就谓此处名目初始，示现及明白，故记其“心成就”、“慧成就”二词。故曰“由戒心慧成就乃使他得见”。又此与戒品诸根集合者，合称“阿拉汉果实也”。此意揭示为“阿拉汉果实之完成”等故。此中，辞句如鸟兽之于地，乃等持俩方而对称也。
Sīhanādakathāvaṇṇanā狮子吼论说之注释
§402
402.Anuttaranti anaññasādhāraṇatāya, anaññasādhāraṇatthavisayatāya ca anuttaraṃ. Mahāsīhanādanti mahantaṃ buddhasīhanādaṃ. Ativiya accantavisuddhatāya paramavisuddhaṃ. ‘‘Paramanti ukkaṭṭhaṃ. Tenāha ‘uttama’nti’’ ācariyena vuttaṃ, ukkaṭṭhapariyāyo ca paramasaddo atthīti tassādhippāyo. Sīlamevāti lokiyasīlamattattā sīlasāmaññameva. Yathā anaññasādhāraṇaṃ bhagavato lokuttarasīlaṃ savāsanapaṭipakkhadhammaviddhaṃsanato, evaṃ lokiyasīlampi anaññasādhāraṇameva tadanucchavikabhāvena pavattattā. Evañhi ‘‘nāhaṃ tatthā’’ti pāḷivacanaṃ upapannaṃ hoti. ‘‘Yāvatā kassapa ariyaṃ paramaṃ sīla’’nti idaṃ ‘‘sīlassa vaṇṇaṃ bhāsantī’’ti ettha ākāradassanaṃ. ‘‘Yadidaṃ adhisīla’’nti idaṃ pana ‘‘tatthā’’ti padadvaye aniyamavacanaṃ . ‘‘Yadidaṃ adhisīla’’nti ca lokiyalokuttaravasena duvidhampi buddhasīlaṃ ekajjhaṃ katvā vuttaṃ, tasmā ta-saddenapi ubhayasseva parāmasananti dassetuṃ ‘‘tattha sīlepi paramasīlepī’’tiādimāha. Samasamanti samena visesanabhūtena sīlena samanti atthaṃ viññāpetuṃ ‘‘mama sīlasamena sīlena mayā sama’’nti vuttaṃ. Tasmiṃ sīleti duvidhepi sīle. Iti imanti evaṃ imaṃ sīlavisayaṃ. Paṭhamanti uppattikkamato paṭhamaṃ pavattattā paṭhamabhūtaṃ.
『无上者』者，谓无他共性，无他共性对象的无上者。『大狮吼』者，谓伟大神圣佛之狮吼。为极至清净，谓最究竟的清净。『究竟』即最高意。师长言说“极妙”者，谓此最高名辞，即旨意。『戒』唯指世俗戒律，是世俗普通戒。正如无他共性之佛陀究竟戒，则世俗戒亦由此无他共性的相续演变。若言“非在此处”，即巴利语说法。『至迦萨婆圣最高戒』谓此说法中如戒之描述显现。『何为此戒』者，于此“戒与心与慧成就”二语合称。昔人尚称“戒心慧成就为他别”。又据此聚合说者名为“阿拉汉圣果实”。此显示“阿拉汉果实之达成”等等。戒又分二，谓彼此平等而又具区分之戒。由此达成“我与戒齐同”等义。是为戒之二重含义。此即戒领域第一种基本成就。
Tapatīti kilese santappati, vidhamatīti attho. ‘‘Tadevā’’ti iminā tulyādhikaraṇasamāsamāha. Jigucchatīti hīḷeti lāmakato ṭhapeti. Ārakā kilesehīti katvā niddosattā ariyā. Ārambhavatthuvasenāti aṭṭhārambhavatthuvasena. Vipassanāvīriyasaṅkhātāti vipassanāsampayuttavīriyasaṅkhātā. Lokiyamattattā tapojigucchāva. Maggaphalasampayuttā vīriyasaṅkhātā tapojigucchāti adhikāravasena sambandho. Sabbukkaṭṭhabhāvato paramā nāma. Yathā yuvino bhāvo yobbanaṃ, evaṃ jigucchino bhāvo jegucchaṃ. Yadidaṃ adhijegucchanti sīle viya lokiyalokuttaravasena duvidhampi buddhajegucchaṃ. Tatthāti jegucchepi adhijegucchepi. Kammassakatāpaññāti ‘‘atthi dinnaṃ, atthi yiṭṭha’’ntiādi (ma. ni. 1.441; vibha. 793) nayappavattaṃ ñāṇaṃ. Yathāha vibhaṅge –
『苦恼』者，烦恼为苦恼，意指令人受苦。谓此同一涵义聚合于一。『厌恶』即厌弃害怕。烦恼旨意为心之毒故，圣者断除。所谓“八所缘起”，意指十八缘起之八端。加上内观勇猛所生力量，为除欲缓解苦恼的内观勇猛共集。仅在世俗意指苦恼热惑等。随道果共生之力量为勇猛集，且权义相关。为巅峰状态。譬如青年之于青春，烦恼者之于苦恼。所谓“烦恼过度”亦如世俗与超世俗的二重烦恼相并。故古语言“在那里戒律亦至上戒律”等。烦恼及其极端皆指烦恼之精锐。所谓业障管理之智慧，含“有所与他共因，则有人寿、有所与己共因，则有报”。此为断务之知识，如律中明说。
‘‘Tattha kataraṃ kammassakatāñāṇaṃ, atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ṭhapetvā saccānulomikaṃ ñāṇaṃ sabbāpi sāsavā kusalā paññā kammassakatāñāṇa’’nti (vibha. 793).
“于彼处有何业障知识，知有所受，知有所取，知有所闻，知善恶业之果报……依此安住真知三昧，是为一切有漏善业之知识。”（律中注释）
Sabbampi hi akusalaṃ attano vā hotu, parassa vā, na sakaṃ nāma. Kasmā? Atthabhañjanato, anatthajananato ca. Tathā sabbampi kusalaṃ sakaṃ nāma. Kasmā? Anatthabhañjanato, atthajananato ca. Evaṃ kammassakabhāve pavattā paññā kammassakatāpaññā nāma. Vipassanāpaññāti maggasaccassa, paramatthasaccassa ca anulomanato saccānulomikasaññitā vipassanāpaññā, lokiyamattato paññāva. Itthiliṅgassa napuṃsakaliṅgavipariyāyo idha liṅgavipallāso. Yāyaṃ adhipaññāti sīle viya lokiyalokuttaravasena duvidhāpi buddhapaññā. Tatthāti paññāyapi adhipaññāyapi. Yathārahaṃ parittamahaggatabhāvato vimuttiyeva nāma. Maggaphalavasena kilesānaṃ samucchindanapaṭippassambhanāni samucchedapaṭippassaddhivimuttiyo. Atha vā sammāvācādiviratīnaṃ adhisīlaggahaṇena, sammāvāyāmassa adhijegucchaggahaṇena, sammādiṭṭhiyā adhipaññāggahaṇena gahitattā aggahitaggahaṇena sammāsaṅkappasatisamādhayo maggaphalapariyāpannā samucchedapaṭippassaddhivimuttiyo daṭṭhabbā. Nissaraṇavimutti pana nibbānameva. Yā ayaṃ adhivimuttīti sīle vuttanayena duvidhāpi adhivimutti. Tatthāti vimuttiyāpi adhivimuttiyāpi.
诸恶行无论属于己或他，皆非真正“己有”，其因何故？因以破坏利益及生无益故。相对地，一切善恶行皆实属己有，因其生起利益及利益之故。由此业障性生起智慧，即称为业障知识。内观智慧者，乃随修圣谛及究竟真理所依次安住之知，世间言之即简单智慧。此处“女性性别”转变为“非男性”，属性别变化之异相。所谓高级智慧，亦如戒律有世俗与超世俗二义，其为佛智之双重。此中慧亦为高级慧。譬如护守法义无间断成就出离。业果成就烦恼断灭、力断灭、出离解脱等为出离者应见。又如持戒正语禁戒之高级戒，持正精进之高级勇猛，持正见之高级慧等，总汇为道果成就，示出离究竟智慧。所谓出离解脱实为涅槃。此即所谓“高级超脱”，依戒法而有两种超脱含义。即出离与超脱。
§403
403. Yaṃ kiñci janavivittaṭṭhānaṃ suññāgāramidhādhippetaṃ. Tattha nadantena vinā añño jano natthīti dassetuṃ ‘‘ekakovā’’tiādi vuttaṃ. Aṭṭhasu parisāsūti khattiyaparisā, brāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmaparisāti imāsu aṭṭhasu parisāsu.
『空林』者，谓凡世间人多处所皆为人住居，空寂虚无处谓空林。此处无他有水声，则他人亦无。此义用以明示“单独居处”等语。『八众会』者，指士族、婆罗门、居士、沙门、以及四大王诸属。此即八众会中之八分众。
Tadatthaṃ majjhimāgamavare mahāsīhanādasuttapadena (ma. ni. 1.150) sādhento ‘‘cattārimānī’’tiādimāha. Tattha vesārajjānīti visāradabhāvā, ñāṇappahānaantarāyikaniyyānikadhammadesanānimittaṃ kutocipi asantassanabhāvā nibbhayabhāvāti attho. ‘‘Vesārajja’’nti hi catūsu ṭhānesu sārajjābhāvaṃ paccavekkhantassa uppannasomanassamayañāṇassetaṃ nāmaṃ. Aññehi pana asādhāraṇataṃ dassetuṃ ‘‘tathāgatassa tathāgatavesārajjānī’’ti vuttaṃ. ‘‘Yathā vā pubbabuddhānaṃ vesārajjāni puññussayasampattiyā āgatāni, tathā āgatavesārajjānī’’ti vā dutiyassa tathāgatasaddassa tulyādhikaraṇattā evaṃ vuttaṃ. Ayaṃ aṭṭhakathānayo. Neruttikā pana vadanti ‘‘samāse siddhe sāmaññattā, saññāsaddattā ca tathā vutta’’nti. Āsabhaṃ ṭhānanti seṭṭhaṭṭhānaṃ uttamaṭṭhānaṃ. Sabbaññutaṃ paṭijānanavasena abhimukhaṃ gacchanti, aṭṭhaparisaṃ upasaṅkamantīti vā āsabhā, buddhā, tesaṃ ṭhānantipi attho.
譬如中部经中的《大狮子吼经》，借用经文“胜于四人”等宣说法义。此处所谓『无忧』者，指智慧圆满、断除疑惑及障碍，心无恐惧之意。『无忧』一词涵盖四处无忧，即修习者身心清净，证知此时知见安乐所缘。如释者曰：此“无忧”正是称述如来之无忧，无忧如来之智力。正如过去诸佛因积累功德便成无忧，现今佛陀如来亦同此理，故称为“无忧如来智”。此即本注的旨意。论师释曰，作成合成词时，一般以普通语义及识相名称表达无忧之义。所谓诸佛对应其法义，无忧乃其最高地位。由此可见，所有知见皆朝向正面，示现八众僧团之往来，如此即为诸大圣贤与众的安住之境。
Apica tayo puṅgavā – gavasatajeṭṭhako usabho, gavasahassajeṭṭhako vasabho. Vajasatajeṭṭhako vā usabho, vajasahassajeṭṭhako vasabho. Ekagāmakhette vā jeṭṭho usabho, dvīsu gāmakhettesu jeṭṭho vasabho, sabbagavaseṭṭho sabbattha jeṭṭho sabbaparissayasaho seto pāsādiko mahābhāravaho asanisatasaddehipi akampanīyo nisabhoti. Nisabhova idha ‘‘usabho’’ti adhippeto. Idampi hi tassa pariyāyavacanaṃ. Usabhassa idanti āsabhaṃ, idaṃ pana āsabhaṃ viyāti āsabhaṃ. Yatheva hi nisabhasaṅkhāto usabho usabhabalena samannāgato catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi dasatathāgatabalena samannāgato catūhi vesārajjapādehi aṭṭhaparisāpathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiyo acalaṭṭhānena tiṭṭhati. Evaṃ tiṭṭhamānova taṃ āsabhaṃ ṭhānaṃ paṭivijānāti upagacchati na paccakkhāti attani āropeti. Tena vuttaṃ ‘‘āsabhaṃ ṭhānaṃ paṭijānātī’’ti.
此外，有三尊贵者——牛群中最尊者为牛犊Usabho，千群牛中最尊者为大牛Vasabho。千头牛为首者即为牛犊Usabho，一千头牛为首者则为大牛Vasabho。一村之中，最尊者为牛犊Usabho；两村之中，最尊者为大牛Vasabho。全牛群之首，普遍于处皆为最尊者，邻众拥护，洁白俊美，大力运载，声响传千里，坚稳不会动摇，此为牛中的犀牛（领导者）称谓。此处“犀牛”专指牛犊Usabho，此亦其别名。犀牛在此代表牛犊。犀牛者即指坚强四足稳立于地，不动摇。正如牛群中坚足犀牛踏实立地，如来以十方诸佛威力装备八足无忧之地，坚立于诸天之界，无有动摇。此坚稳无动之法境，即犀牛之地。到达此处，即知犀牛之所，来临而不退，身心安住。故称“知犀牛之地”。
Sīhanādaṃnadatīti ‘‘seṭṭhanādaṃ abhītanādaṃ nadatī’’ti vuttovāyamattho. Atha vā sīhanādasadisaṃ nādaṃ nadati. Ayamattho khandhavaggasaṃyutte āgatena sīhanādasuttena (saṃ. ni. 3.78) dīpetabbo. Yathā vā sīho migarājā parissayānaṃ sahanato, goṇamahiṃ samattavāraṇādīnaṃ hananato ca ‘‘sīho’’ti vuccati, evaṃ tathāgato munirājā lokadhammānaṃ sahanato, parappavādānaṃ hananato ca ‘‘sīho’’ti vuccati. Evaṃ vuttassa sīhassa nādaṃ nadati. Tattha yathā migasīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīho dasatathāgatabalena samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso ‘‘iti rūpa’’ntiādinā (saṃ. ni. 3.78; a. ni. 8.2) nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati. Tena vuttaṃ ‘‘parisāsu sīhanādaṃ nadatī’’ti.
所谓“狮吼响声”，释为“最优之声”，令人敬畏之声。除此之外，有狮吼声似声响而出。此义在《相应部》中以狮吼为归纳之例，如王者狮子，能忍受包围、能排除群兽之阻害，故称为狮子；如来出世亦同，能包容世法，摧破妄语谤毁，故称狮子。如此正如狮子附有无上狮力，遍行无际，清净无染，威严震慑，发出狮吼。如来亦披十方诸佛威力，在八众群会中展示威光，发出大狮吼声。故说“在众会中发狮吼”。
Pañhaṃ abhisaṅkharitvāti ñātumicchitaṃ atthaṃ attano ñāṇabalānurūpaṃ abhisaṅkharitvā. Taṅkhaṇaññevāti pucchitakkhaṇeyeva ṭhānuppattikapaṭibhānena vissajjeti. Ajjhāsayānurūpaṃ, atthadhammānurūpañca vissajjanato cittaṃ paritosetiyeva. Assāti samaṇassa gotamassa. Sotabbaṃ maññantīti aṭṭhakkhaṇavajjitena navamena khaṇena labbhamānattā ‘‘yaṃ no satthā sāsati, taṃ mayaṃ sossāmā’’ti ādarabhāvajātā mahanteneva ussāhena sotabbaṃ sampaṭicchitabbaṃ maññati. Kallacittā muducittāti pasādābhivuddhiyā vigatupakkilesatāya kallacittā muducittā honti. Muddhappasannāti tucchappasannā niratthakappasannā. Pasannākāro nāma pasannehi kātabbasakkāro, so duvidho dhammāmisapūjāvasena, tattha āmisapūjaṃ dassento ‘‘paṇītānī’’tiādimāha. Dhammapūjā pana pāḷiyameva ‘‘tathattāya paṭipajjantī’’ti iminā dassitā. Tathābhāvāyāti yathābhāvāya yassa vaṭṭadukkhanissaraṇassa atthāya dhammo desito, tathābhāvāya. Tadevatthaṃ dassetuṃ ‘‘dhammānudhammapaṭipattipūraṇatthāyā’’ti vuttaṃ. Dhammānudhammapaṭipatti hi vaṭṭadukkhanissaraṇapariyosānā, sā ca dhammānudhammapaṭipatti yāya anupubbiyā paṭipajjitabbā, paṭipajjantānañca sati ajjhattikaṅgasamavāye ekaṃsikā tassā pāripūrīti taṃ anupubbiṃ dassento ‘‘keci saraṇesū’’tiādimāha. Yathā pūrentā pūretuṃ sakkoti nāma, tathā pūraṇaṃ dassetuṃ ‘‘sabbākārena pana pūrentī’’ti vuttaṃ.
所谓“调伏疑问”，指依自智力恰当地探究未明事理。即刻解除所问一切疑难，开示以适合其根性及义理之说，使心安稳宁静。如释者所言，是指沙门Gotama的教法。沙门观照心意，秉持谛听之心，振奋欢喜义，释出净心之道。以正净心意为依据，分辨无益之言为无用。清净端正之心即为净心。善的礼敬境故称“贤善诸法”，以巴利经文示现。“法敬”乃依真实如法而行。故说：“此法成就解脱苦谛之义亦如是。”即依真实义，依法而修的教法，示现净行之因。正依此理，众生修习法义，正念相续，获得充分完善觉悟，故称“於一避难处相续成熟”。正如成满者得以圆满，故言“充满全备”。
Imasmiṃ panokāseti ‘‘paṭipannā ca ārādhentī’’ti sīhanādakiccapāripūriṭṭhapane pāḷipadese. Samodhānetabbāti saṅkalayitabbā. Ekaccaṃ…pe… passāmīti bhagavato eko sīhanādo asādhāraṇo aññehi appaṭivattiyo seṭṭhanādo abhītanādoti katvā. Esa nayo sesesupi. Aparaṃ tapassinti adhikāro. Purimānaṃ dasannanti ‘‘ekaccaṃ tapassiṃ niraye nibbattaṃ passāmī’’ti vuttasīhanādato paṭṭhāya yāva ‘‘vimuttiyā mayhaṃ sadiso natthī’’ti vuttasīhanādā purimakānaṃ dasannaṃ sīhanādānaṃ, niddhāraṇe cetaṃ sāmivacanaṃ. Tenāha ‘‘ekekassā’’ti. ‘‘Parisāsu ca nadatī’’ti ādayo ‘‘paṭipannā ca maṃ ārādhentī’’ti pariyosānā dasa dasa sīhanādā parivārā. ‘‘Ekaccaṃ tapassiṃ niraye nibbattaṃ passāmī’’ti hi sīhanādaṃ nadanto bhagavā parisāsu nadati visārado hutvā nadati, tattha ca pañhaṃ pucchanti, pañhaṃ vissajjeti, vissajjanena parassa cittaṃ ārādheti, sutvā sotabbaṃ maññanti, sutvā ca bhagavato pasīdanti, pasannā ca pasannākāraṃ karonti, yaṃ paṭipattiṃ deseti, tathattāya paṭipajjanti, paṭipannā ca maṃ ārādhentīti evaṃ parivāretvā atthayojanā sambhavati. Ayameva nayo sesesupi navasu.
此处又称“已修持及正礼敬”，指狮吼义之完全成办。在巴利正文本中，应汇集表达。谓佛陀发出唯一不凡的狮吼，非他无法敌之威仪，乃为最尊之吼声。此为末尾章。后段称之为“苦行”，有云：“有时我在地狱中苦行观察”，故称“苦行狮吼”。这些狮吼乃前辈佛陀所发，与现佛所出相较，故具对照之意。是以说：“各自各别。”又称“在会中发出”，乃十种狮吼之终结，断尽烦恼而出。佛发如是狮吼时，众生随闻随解，心生欢喜，依教奉行，证得真如，礼敬佛法。故述“已修习者正礼敬我”。如是环绕显现深意，得成此要义。此即本注终章之意。
‘‘Eva’’ntiādinā yathāvuttānaṃ sīhanādānaṃ saṅkalayitvā dassanaṃ. Te dasāti ‘‘parisāsu ca nadatī’’ti ādayo dasa sīhanādā. Purimānaṃ dasannanti yathāvuttānaṃ mūlabhūtānaṃ purimakānaṃ dasasīhanādānaṃ. Parivāravasenāti mūliṃ katvā paccekaṃ parivāravasena yojiyamānā sataṃ sīhanādā. Purimā ca dasāti mūlamūliyo katvā parivāravasena ayojiyamānā purimakā ca dasāti evaṃ dasādhikaṃ sīhanādasataṃ hoti. Aññasmiṃ pana sutteti majjhimāgamacūḷasīhanādasuttādimhi (ma. ni. 1.193) tenāti saṅkhyāmahattena. Mahāsīhanādattā idaṃ suttaṃ ‘‘mahāsīhanāda’’nti vuccati, na pana majjhimanikāye mahāsīhanādasuttamiva cūḷasīhanādasuttamupādāyāti adhippāyo.
谓“如此”等语，归纳前颂诸狮吼之释示。共计有十，称曰“在众会中发出”。前文所言诸狮吼，乃原本根由者，谓诸前辈佛所出之十种狮吼。所谓“以圈围形态分开合成百之狮吼”，谓由根源分派分别组成百种狮吼。复有他处所记，谓中部经中小狮吼诸经（中部一九九经）提及第十种狮吼。此文以上语应证一切皆称“大狮吼”经，非谓中部经及大中部经之狮吼经相提并论。
Titthiyaparivāsakathāvaṇṇanā外道别住论说之注释
§404
404.Paṭisedhetvāti tathā bhāvābhāvadassanena paṭikkhipitvā. Yaṃ bhagavā pāthikavagge udumbarikasutte (dī. ni. 3.57) ‘‘idha nigrodha tapassī’’tiādinā upakkilesavibhāgaṃ, pārisuddhivibhāgañca dassento saparisassa nigrodhaparibbājakassa purato sīhanādaṃ nadati, taṃ dassetuṃ ‘‘idānī’’tiādi vuttaṃ. Naditapubbanti udumbarikasutte āgatanayena pubbe nigrodhaparibbājakassa naditaṃ . Tapabrahmacārīti uttamatapacārī, tapena vā vīriyena brahmacārī. Idanti ‘‘rājagahe…pe… pañhaṃ apucchī’’ti pāḷiyaṃ āgatavacanaṃ. Ācariyena (dī. ni. ṭī. 1.403) pana yathāvuttaṃ aṭṭhakathāvacanameva paccāmaṭṭhaṃ. Ettha ca kāmaṃ yadā nigrodho pañhamapucchi, bhagavā cassa vissajjesi, na tadā bhagavā gijjhakūṭe pabbate viharati, rājagahasamīpeyeva udumbarikāya deviyā uyyāne viharati tattheva tathā pucchitattā, vissajjitattā ca, tathāpi gijjhakūṭe pabbate bhagavato vihāro na tāva vicchinno, tasmā pāḷiyaṃ ‘‘tatra ma’’ntiādivacanaṃ, aṭṭhakathāyañca ‘‘tatra rājagahe gijjhakūṭe pabbate viharantaṃ ma’’ntiādivacanaṃ vuttanti imamatthampi ‘‘yaṃ taṃ bhagavā’’tiādinā viññāpetīti daṭṭhabbaṃ. ‘‘Gijjhakūṭe pabbate’’ti idaṃ tattha katavihāraṃ sandhāya vuttanti dasseti ‘‘gijjhakūṭe mahāvihāre’’ti iminā. Udumbarikāyāti tannāmikāya. Uyyāneti tattha kataparibbājakārāmaṃ sandhāya vadati. Nigrodho nāma channaparibbājako. Sandhāno nāma pañcaupāsakasataparivāro anāgāmiupāsako. Kathāsallāpanti ‘‘yagghe gahapati jāneyyāsi, kena samaṇo gotamo saddhiṃ sallapatī’’tiādinā (dī. ni. 3.53) sallāpakathaṃ. Paranti atisayatthe nipāto. Viyāti padapūraṇamatte yathā taṃ ‘‘ativiyā’’ti. Andhabālanti paññācakkhunā andhaṃ bālajanaṃ. Yogeti naye, dukkhanissaraṇūpāyeti attho.
所谓“反驳”，是指通过显现事物存在与不存在之相来弃绝。世尊在《巴提迦品》乌樟树经（《长部》净业三经卷第3章第57节）以“此处为紫葳苦行者”起首，彰显烦恼分别与清净分别，向众生显现时，当紫葳苦行者前响起狮子吼声，为了呈显此义，故言“此时”等。此吼声早已在乌樟树经前文有所示现，是以前紫葳苦行者所发之声。所谓苦行梵行者，即高尚苦行人，或凭苦行与精进而梵行。这里“在王舍城……等……问答”是巴利语中来语表现。师如实解释乃是以此注疏文辞为依归。此处，当荷叶树询问苦行者有关欲望时，世尊为解脱而答，不是在灰毘山上，而是在王舍城附近的乌樟树园中，正因如此，虽已经被问询和答复，但世尊于灰毘山之住处仍未断绝，因此巴利语记作“在彼处”等，注疏亦述作“在王舍城灰毘山上住处乃被断绝”之语句，应据此知其义。所谓“灰毘山上”即谈论世尊所行之住处，称为“灰毘山大寺”。“乌樟树”即此名称所在。“园”指某处苦行者林园。所谓“紫葳”乃该名称。“荫盖”是指覆盖的苦行者行者之所在。“聚落”是指五戒居士之一的沙弥长期住处。所谓“谈话”是指《巴提迦品》中“富贾你云：‘由何种苦行者与世尊交谈？’”等话。又有叹词，为文辞完整而作。所谓“宽解”是词尾变音之积累。所谓“瞎童”乃没有智慧目力的幼童。所谓“引领”指引导，意谓苦难解脱之法门也。
§405
405.Anenāti bhagavatā. Khandhaketi mahāvagge pabbajjakhandhake (mahāva. 96) yaṃ parivāsaṃ parivasatīti yojanā. ‘‘Pubbe aññatitthiyo bhūtoti aññatitthiyapubbo’’ti (sārattha. ṭī. 76) ācariyasāriputtattherena vuttaṃ. Paṭhamaṃ pabbajjaṃ gahetvāva parivasatīti āha ‘‘sāmaṇerabhūmiyaṃ ṭhito’’ti. Tanti dvīhi ākārehi vuttaṃ parivāsaṃ. Pabbajjanti ‘‘ākaṅkhati pabbajjaṃ, ākaṅkhati upasampada’’nti ettha vuttaṃ pabbajjaggahaṇaṃ. ‘‘Uttaridirattatirattaṃ sahaseyyaṃ kappeyyā’’ti (pāci. 51) ettha dirattaggahaṇaṃ viya vacanasiliṭṭhatāvaseneva vuttaṃ. Yasmā pana sāmaṇerabhūmiyaṃ ṭhiteneva parivasitabbaṃ, na gihibhūtena, tasmā aparivasitvāyeva pabbajjaṃ labhati. Na gāmappavesanādīnīti ettha ādisaddena navesiyāvidhavāthullakumārikapaṇḍakabhikkhunigocaratā, sabrahmacārīnaṃ kiṃ karaṇīyesu dakkhānalasāditā, uddesaparipucchādīsu tibbacchandatā, yassa titthāyatanato idhāgato, tassa avaṇṇabhaṇane attamanatā, buddhādīnaṃ avaṇṇabhaṇane anattamanatā, yassa titthāyatanato idhāgato, tassa vaṇṇabhaṇane anattamanatā, buddhādīnaṃ vaṇṇabhaṇane attamanatāti imesaṃ sattavattānaṃ saṅgaho veditabbo. Pūrentena parivasitabbanti yadā parivasati, tadā pūramānena parivasitabbaṃ. Aṭṭhavattapūraṇenāti yathāvuttānaṃ aṭṭhannaṃ vattānaṃ pūraṇena. Etthāti parivāse, upasampadāya vā. Ghaṃsitvā koṭṭetvāti ajjhāsayavīmaṃsanavasena suvaṇṇaṃ viya ghaṃsitvā koṭṭetvā. Pabbajjāyāti nidassanamattaṃ. Upasampadāpi hi tena saṅgayhati.
世尊如此示现。所谓“结集”，是在《大品》中再三明示于出家法集中的集合。“聚落”即舍所，距离的度量单位是由梵语“约罕那”转译。师长沙利弗尊者曾说“过去有异方国者，曰异方国前”之语（《义解注》卷76页）也说明此义。初次出家进入后即称“立于沙门地位”。此义以两种形式称作“聚落”。“出家”意谓“心愿入出家”，“欲升僧尼品位”之意，此处即为出家受持教戒的意义。所谓“十方连续千劫的同值”，是形容出家品位长期不变之意，以此说明当地习惯表达的定型句法。因沙门地位已立，故得以结集，不是俗人地位，所以不包括入村等俗人生活。所谓“入村入道”等，是指少女、童子、比库出家的规范，欲完全斩断俗世执着欲求及耽着，已达到圆满专注于善法的状态。由此，能明了此七类人群应护持戒律、断除怨恨及邪见，且乐于回答问询等，皆因受具足正见影响。所谓“满聚”，是指礼仪完整时之聚集以示尊重。所谓“八十八成满”，实指对已说过之事完整详尽的补充。此处所云“聚落”，可能指结集仪式，及后上座之戒仪。谓“砸器具成块”，喻言文辞琢磨如黄金铸造般精炼成块。所谓“出家”，仅为示范用词。受戒仪式确带来紧密关联。
‘‘Gaṇamajjhe nisīditvāti upasampadākammassa gaṇappahonakānaṃ bhikkhūnaṃ majjhe saṅghatthero viya tassa anuggahatthaṃ nisīditvā’’ti (dī. ni. ṭī. 1.405) ācariyena vuttaṃ, idāni pana bahūsupi potthakesu ‘‘taṃ nisīdāpetvā’’ti kāritavasena pāṭho dissati. Aciramupasampannassa assāti acirūpasampanno, atthamattaṃ pana dassetuṃ ‘‘upasampanno hutvā naciramevā’’ti āha. Kāyacittavivekāva idhādhippetā upadhivivekatthaṃ paṭipajjanādhikārattāti vuttaṃ ‘‘kāyena ceva cittena cā’’ti. Vūpakaṭṭhoti vivitto. Tādisassa sīlavisodhane appamādo avuttasiddhoti kammaṭṭhāne appamādameva dasseti. Pesitacittoti nibbānaṃ pati pesitacitto, tanninno tappoṇo tappabbhāroti vuttaṃ hoti, evaṃbhūto ca tathā anapekkhatāya vissajjitakāyo nāmāti adhippāyamāvikātuṃ ‘‘vissaṭṭhaattabhāvo’’ti vuttaṃ. Attāti cettha cittaṃ vuccati rūpakāyassa avisayattā. Yassāti arahattaphalassa. Jātikulaputtāpi ācārasampannā eva arahattādhigamāya pabbajjāpekkhā hontīti tepi jātikulaputte teheva ācārakulaputtehi ekasaṅgahe karonto ‘‘ācārakulaputtā’’ti āha. Iminā hi ācārasampannā jātikulaputtāpi saṅgahitā honti. Ācārasampannānamevādhippetabhāvo ca ‘‘sammadevā’’ti saddantarena viññāyati. ‘‘Otiṇṇomhi jātiyā’’tiādinā nayena hi saṃvegapubbikaṃ yathānusiṭṭhaṃ pabbajjaṃ sandhāya ‘‘sammadevā’’ti vuttaṃ. Tenāha ‘‘hetunāva kāraṇenevā’’ti. Tattha hetunāti nayena upāyena. Kāraṇenevāti tabbivaraṇavacanaṃ . Tanti arahattaphalaṃ. Tadeva hi ‘‘anuttaraṃ brahmacariyapariyosāna’’nti vattumarahati aññesaṃ tathā abhāvato. ‘‘Yaṃtaṃsaddā niccasambandhā’’ti saddanayenapi tadatthaṃ dasseti ‘‘tassa hī’’tiādinā. ‘‘Yassatthāya…pe… pabbajjantī’’ti pubbe vuttassa tassa arahattaphalassa atthāya kulaputtā pabbajanti, tasmā arahattaphalamidhādhippetanti viññāyatīti adhippāyo. Natthi paro jano tathā sacchikaraṇe paccayo yassāti aparappaccayo, taṃ. Upa-saddo viya saṃ-saddopi dhātusaddānuvattakoti vuttaṃ ‘‘pāpuṇitvā’’ti, patvā adhigantvāti attho. Upa-saddo vā dhātusaddānuvattako, saṃ-saddo pana dhātuvisesakoti āha ‘‘sampādetvā’’ti, asekkhā sīlasamādhipaññāyo nipphādetvā, paripūretvāvāti attho.
“坐于团中”是指比库承受出家仪式时，僧众中由尊长代表，在众人之间就座以示庄重（《义解注》卷1页405）。如今在多本论籍中仍见“使其坐立”等说法。刚刚授戒的“已具戒”，则为表达准确认识的用字，谓“已授戒者，很快就此认识出家身份”。此处提及身心得以分离，即身与意的分别，有权陪伴解脱阶段的练习，故说道“身心二者皆……”云云。所谓“分开”，即身心分别。说到修净行为修德不懈怠，强调此时勤精修习，即是行为业修持上的精严。所谓“送出之心”，指向涅槃归去之心，摈弃负担与压力。由此产生的“身心无挂”的状态，即内心离执无碍，实为至道。所谓“我身”即身心，非单纯肉体。谓“是阿拉汉果位之所得”。生于世间的亲族儿女虽尚未成就阿拉汉果，但随着行为仪轨的同修，也被称为“具修戒仪之子”。，如此三类小辈亲族一同聚众称为“持戒子”。言“持戒子”即表明此为持戒优秀弟子之意。此处“具戒”同时也是通过文字传达为“善修戒”的意思。言“超越生死”是以快捷先路引导出家过程，即真正证得之因。所谓“因”是指引导之方法和手段。所谓“果”，即阿拉汉果。此果品为“无上正梵行之终极精进”。若谓其他众生未能如此成就，即没有此果。所谓“与此声音恒常相应”，缘指此声响与果意恒久不离。言及“由谁缘故……”，亦照应了出家相应阿拉汉果之义。没有他人做证，无他人为出家成就设（依赖）条件，是指此出家即为坚固的先决条件。所谓前缀音节即依附音，复辅音连缀，言简意赅。谓“获得入道”、“成就入道”，此即其中理由，言“完全具备入道仪式”，是修行所得之总结。
Niṭṭhāpetunti nigamanavasena pariyosāpetuṃ. ‘‘Brahmacariyapariyosānaṃ…pe… vihāsī’’ti iminā eva hi arahattanikūṭena desanā pariyosāpitā, taṃ pana nigametuṃ ‘‘aññataro…pe… ahosī’’ti dhammasaṅgāhakehi vuttaṃ. Ekatova idha aññataro, na pana nāmagottādīhi apākaṭato. Arahantānanti ubbāhane cetaṃ sāmivacanaṃ. Tathā ubbāhitattā ca tesamabbhantaroti attho āpannoti adhippāyaṃ dassento ‘‘bhagavato’’tiādimāha. Keci pana evaṃ vadanti – arahantānanti cetaṃ sambandheyeva sāmivacanaṃ, ato cettha saha pāṭhasesena adhippāyamatthaṃ dassetuṃ ‘‘bhagavato’’tiādi vuttanti. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.
所谓“了结”，从结尾上来说是指结束集会或论述。所谓“彻底断尽正梵行……行者……逍遥自在”，此语乃在阿拉汉聚会教法内予以总体总结，关于这点，又载于论集之中，“有一者……无种族等区别”，特别号召阿拉汉们同心精进。因众皆宜于此，故称为“世尊”等。亦有部分论者说，“阿拉汉”指该名称关系，出于此点而与原书中带注释的解释相辅相成以资说明“世尊”等。因此，对此未作混淆，应当细细体会。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthappakāsaniyā mahāsīhanādasuttavaṇṇanāya līnatthapakāsanā.
以上即为《大毗婆沙论》长部注疏之《善乐注》内篇，旨在阐发深奥难解之义理，使读者得以开悟明解，由清净博大智慧所导引者，释名为“善乐注”的《大狮子吼经疏释》内篇诸句的翻译展开。
Mahāsīhanādasuttavaṇṇanā niṭṭhitā. · 《大狮子吼经》注释终了。