10. Subhasuttavaṇṇanā · 10. Subhasutta解释
10. Subhasuttavaṇṇanā十、《苏跋经》注释
Subhamāṇavakavatthuvaṇṇanā苏跋学童事注释
§444
444. Evaṃ poṭṭhapādasuttaṃ saṃvaṇṇetvā idāni subhasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, poṭṭhapādasuttassānantaraṃ saṅgītassa suttassa subhasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… sāvatthiyanti subhasutta’’nti āha. Anunāsikalopena ‘‘acira parinibbute’’ti vuttanti dasseti ‘‘aciraṃ parinibbute’’ti iminā yathā poṭṭhapādasutte ‘‘appāṭihīraka taṃ bhāsitaṃ sampajjatī’’ti, aciraṃ parinibbutassa assāti vā aciraparinibbuto yathā ‘‘acirapakkanto, māsajāto’’ti. Atthamattaṃ pana dassetuṃ evaṃ vuttaṃ. Aciraparinibbuteti ca satthu parinibbutabhāvassa cirakālatāpaṭikkhepena āsannatāmattaṃ dassitaṃ, kālaparicchedo pana na dassitoti taṃ dassento ‘‘parinibbānato’’tiādimāha. Visākhapuṇṇamito uddhaṃ yāva jeṭṭhapuṇṇamī, tāva kālaṃ sandhāya ‘‘māsamatte’’ti vuttaṃ. Mattasaddena pana tassa kālassa kiñci asampuṇṇataṃ joteti. Tudisaññito gāmo nivāso etassāti todeyyo. Taṃ panesa yasmā soṇadaṇḍo (dī. ni. 1.300) viya campaṃ, kūṭadanto (dī. ni. 1.323) viya ca khāṇumataṃ ajjhāvasati, tasmā vuttaṃ ‘‘tassa adhipatittā’’ti, issarabhāvatoti attho. Ayampi hi rañño pasenadikosalassa purohitabrāhmaṇo. Puttampi āhāti subhaṃ māṇavampi ovadanto āha.
444. 这样把《立定脚经》完整地述说之后，现在将继续述说《善经》，依次序展开叙述，详细阐释其内涵，说明《立定脚经》之后的《相续经》以及《善经》的本质。于是宣说『我如是闻……诸善经』之语。语气上，传闻后来以「很快涅槃」说法出现，含义是表明“很快得涅槃”，这里正如《立定脚经》所云“言及其义理确实”的意思。此外，“很快涅槃”即是指于世尊涅槃时间上已相当接近的意思，但不具体断定时间，因此称之为“涅槃之时间”。所谓“时间划分”，虽未明言，但以视象满月自初月至年长月的周期，约定为月的尺度。以“尺度名称”隐喻该时间尚存不完全，称为“月的长度不满”，可比拟对乡村居住地的感知。且如同“尊贵的索那达多”于睡眠中像持杖守卫般居住，故说该地为“其统治之地”，即有权势之意。此人即是国萨拉那王帕谢那迪的婆罗门祭司。他呼唤贤良的学童，并训导他说法。
Añjanānanti akkhiañjanatthāya ghaṃsitaañjanānaṃ. Vammikānanti kimisamāhaṭavammikānaṃ sañcayaṃ disvāti sambandho. Madhūnanti makkhikamadhūnaṃ. Samāhāranti makarandasannicayaṃ. Paṇḍito gharamāvaseti yasmā appatarappatarepi gayhamāne bhogā khīyanti, appatarappatarepi ca sañciyamāne vaḍḍhanti, tasmā yathāvuttamupamattayaṃ paññāya disvā viññujātiko kiñcipi vayamakatvā āyameva uppādento gharevase gharāvāsamanutiṭṭheyyāti lobhādesitapaṭipattiṃ upadisati.
“Añjanā”是指用来染眼睛的黑膏或清凉眼药；“Vammikā”是指像角状积累一般的堆积物；“Madhū”意指蜜；“Samāhāra”是指蜂蜜的汇集或浓缩水分。聪慧者知道，房屋内的财富无论多少，在消耗时会减少，而在积累时会增长，因此以此比喻以恰当适度的智慧，能看透世人不应贪恋增长或减少，应无所取，保持平衡，正是“内在生起智慧”，通过此得以观察和了解的行为。
Adānameva sikkhāpetvā sikkhāpanahetu lobhābhibhūtatāya tasmiṃyeva ghare sunakho hutvā nibbatti. Lobhavasikassa hi duggati pāṭikaṅkhā , ‘‘janavasabho nāma yakkho hutvā nibbattī’’ti (dī. ni. aṭṭha. 1.150) ettha vuttanayena attho veditabbo. Pubbaparicayena ativiya piyāyati. Vuttañhi ‘‘pubbeva sannivāsenā’’tiādi (jā. 1.2.174). Nikkhanteti kenacideva karaṇīyena bahi niggate. Subhaṃ māṇavaṃ anuggaṇhitukāmo ekakova bhagavā piṇḍāya pāvisi. Bhukkāranti ‘‘bhu bhū’’ti sunakhasaddakaraṇaṃ. ‘‘Bho bho’’ti brāhmaṇasamudācārena paribhavitvā paribhavanahetu. ‘‘Bhovādi nāma so hoti, sace hoti sakiñcano’’ti (dha. pa. 396; su. ni. 625) hi vuttaṃ. Nanu ca heṭṭhā ‘‘adānameva sikkhāpetvā sunakho hutvā nibbatto’’ti āha, kasmā panettha ‘‘pubbepi maṃ ‘bho bho’ti paribhavitvā sunakho jāto’’ti vadatīti? Tathā nibbattiyā tadubhayasādhāraṇaphalattā. Ānisaṃsaphalañhi sādhāraṇakammenapi jātaṃ, na vipākaphalaṃ viya ekakammenevāti daṭṭhabbaṃ. Avīciṃ gamissasi katokāsassa kammassa paṭibāhitumasakkuṇeyyabhāvato. ‘‘Jānāti maṃ samaṇo gotamo’’ti vippaṭisārī hutvā. Uddhanantareti cullikantare. Nanti sunakhaṃ.
因贪欲而专注于取法，于屋中堕入狮子坑的贪婪者，结局必然恶劣，正如《相续经》中所说“名为公牛之夜叉而堕落”之言，即当知此意。因先前相识而生起强烈的喜爱。正所谓“早前即共处于一处”。“尼堪塔”指经某种手段被驱逐外出。世尊曾亲自前往乞食，为的是追随贤良学童。乞食者称“bhu bho”即用狮子之声，讥讽婆罗门的行为，这被视为辱骂言语。又云“bho bho”乃婆罗门间交谈时的鄙俗语，为鄙视之因。因而有言称“如此称呼者若为一人，则有三人敌对之态”。为何又说“早先曾因被称呼‘bho bho’而生为狮子”？此即因缘果报的共有性质。因缘果报产自普遍的业，而非仅由一业引发，以示不单一业即成果。因无法承受恶业所致，此称“将下受阿鼻地狱”。“我知道此沙门果德玛”为肯定自身立场之语。“uddhanantara”即较短的时间间隔，相当于“小期间”。此处以此语呼唤狮子。
Taṃ pavattinti bhagavatā yathāvuttakāraṇaṃ. Brāhmaṇacārittassa aparihāpitataṃ sandhāya, tathā pitaraṃ ukkaṃsento ‘‘brahmaloke nibbatto’’ti āha. Mukhāruḷhanti sayaṃpaṭibhānavasena mukhamāruḷhaṃ. Taṃ pavattiṃ pucchīti ‘‘sutametaṃ bho gotama mayhaṃ pitā sunakho hutvā nibbatto’’ti tumhehi vuttaṃ, ‘‘kimidaṃ saccaṃ vā asaccaṃ vā’’ti pucchi. Tatheva vatvāti yathā pubbe sunakhassa vuttaṃ, tatheva vatvā. Avisaṃvādanatthanti saccāpanatthaṃ, ‘‘todeyyabrāhmaṇo sunakho hutvā nibbatto’’ti vacanassa avisaṃvādanena attano avisaṃvādibhāvadassanatthanti vuttaṃ hoti. Appodakanti appakena udakena sampāditaṃ. Madhupāyāsanti sādurasaṃ, madhuyojitaṃ vā pāyāsaṃ. Tathā akāsi, yathā bhagavatā vuttaṃ. ‘‘Sabbaṃ dassesīti buddhānubhāvena so sunakho taṃ sabbaṃ netvā dassesi, na jātissaratāya. Bhagavantaṃ disvā bhukkaraṇaṃ pana purimajātisiddhavāsanāvasenā’’ti (dī. ni. ṭī. 1.444) evaṃ ācariyena vuttaṃ. Uparipaṇṇāsake pana cūḷakammavibhaṅgasuttaṭṭhakathāyaṃ ‘‘sunakho ‘ñātomhi iminā’ti roditvā ‘huṃ hu’nti karonto dhananidhānaṭṭhānaṃ gantvā pādena pathaviṃ khaṇitvā saññaṃ adāsī’’ti (ma. ni. aṭṭha. 3.289) jātissarākāramāha, vīmaṃsitvā gahetabbaṃ.
这即是世尊所说明的缘起理据。因婆罗门行为尚未败坏，故其父亲愤怒而言“已生于梵天界”。“面具揭开”是比喻自身本性完全显露。对这一解释发问：“我曾听闻此事，你们说我父亲为狮子而生，是真的还是假的？”对此予以肯定，表明同样的事情早先也对狮子有所言说。同样内容的传达，即为真理本质。所谓“appodaka”为以小量水调剂；“madhupāyāsa”为调蜜甜品。世尊所说皆依事实而行。“狮子以诸佛观察之力示现一切事相，非因前世种性所致。见世尊而感受乞食，是因过去世身所积业影响也”——此为注疏说法。又在《小业相续经注》中有云：“狮子哭闹着说‘我于亲友中以此方式’，口中发出‘呼呼’声，到财富聚集之处，用脚挖地表示其智慧”，需加审察。
‘‘Bhavapaṭicchannaṃ nāma evarūpaṃ sunakhapaṭisandhiantaraṃ pākaṭaṃ samaṇassa gotamassa, addhā esa sabbaññū’’ti bhagavati pasannacitto. Aṅgavijjāpāṭhako kiresa. Tenassa etadahosi ‘‘imaṃ dhammapaṇṇākāraṃ katvā samaṇaṃ gotamaṃ pañhaṃ pucchissāmī’’ti, tato so cuddasa pañhe abhisaṅkharitvā bhagavantaṃ pucchi. Tena vuttaṃ ‘‘cuddasa pañhe pucchitvā’’ti. Tattha cuddasa pañheti ‘‘dissanti hi bho gotama manussā appāyukā, dissanti dīghāyukā. Dissanti bavhābādhā, appābādhā. Dubbaṇṇā, vaṇṇavanto. Appesakkhā, mahesakkhā. Appabhogā, mahābhogā. Nīcakulīnā, uccākulīnā. Dissanti duppaññā, dissanti paññavanto. Ko nu kho bho gotama hetu ko paccayo, yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnapaṇītatā’’ti (ma. ni. 3.289) ime cūḷakammavibhaṅgasutte āgate cuddasa pañhe. ‘‘Kammassakā māṇava sattā kammadāyādā’’tiādinā (ma. ni. 3.289) saṅkhepato, vitthārato ca vissajjanapariyosāne bhagavantaṃ saraṇaṃ gato. Aṅgasubhatāya ‘‘subho’’ tissa nāmaṃ. Māṇavoti pana mahallakakālepi taruṇavohārena naṃ voharati. Attano bhogagāmatoti tudigāmato āgantvā taṅkhaṇikaṃ vasati. Teneva pāḷiyaṃ ‘‘kenacideva karaṇīyenā’’ti vuttaṃ.
世尊喜悦地称说：“被称为‘狮子’的此人与世尊果德玛这位沙门之间的会面，为世人所知晓。”这是一段生动叙述。其人是一位能通人身解脱之术的娑婆迦陀婆罗门。他说道：“我们作成这部1十三问集，准备向沙门果德玛请教”。于是，驱使了十三个问题而到世尊处问询。世尊答曰：“十三问题已经一一解答。”这十三个问题即在《小业相续经》中列举，道出世人之短寿与长寿，健康与疾病，难以交往的疾病，苦恼之生，聪慧与愚昧，贫贱与富贵等诸多现象。随后阐明因果业报，说明造业者与受业者之关系。最后，婆罗门皈依世尊。此人名叫“苏珀”，其尚年轻时虽具轻狂，却心志坚定，居于异乡短期逗留，且以此言表达“我曾因某种原因被逐出境外”，此为注疏所解释。
§445
445.‘‘Ekā ca me kaṅkhā atthī’’ti iminā upari pucchiyamānassa pañhassa pageva tena abhisaṅkhatabhāvaṃ dasseti. Māṇavakanti khuddakamāṇavaṃ ‘‘ekaputtako, (ma. ni. 2.296, 353; pārā. 26) piyaputtako’’tiādīsu viya ka-saddassa khuddakatthe pavattanato. Visabhāgavedanāti dukkhavedanā. Sā hi kusalakammanibbatte attabhāve uppajjanakasukhavedanāpaṭipakkhabhāvato ‘‘visabhāgavedanā’’ti ca kāyaṃ gāḷhā hutvā bādhanato pīḷanato ‘‘ābādho’’ti ca vuccati. Kīdisā pana sāti āha ‘‘yā ekadese’’tiādi. Ekadese uppajjitvāti sarīrekadese uṭṭhahitvāpi aparivattibhāvakaraṇato ayapaṭṭena ābandhitvā viya gaṇhāti, iminā balavarogo ābādho nāmāti dasseti. Kicchajīvitakaroti asukhajīvitāvaho, iminā dubbalo appamattako rogo ātaṅko nāmāti dasseti. Uṭṭhānanti sayananisajjādito uṭṭhahanaṃ, tena yathā tathā aparāparaṃ sarīrassa parivattanaṃ vadati. Garukanti bhāriyaṃ akiccasiddhikaṃ. Gilānasseva kāye balaṃ na hotīti sambandho. Lahuṭṭhānena cettha gelaññābhāvo pucchito. Heṭṭhā catūhi padehi aphāsuvihārābhāvaṃ pucchitvāpi idāni puna phāsuvihārabhāvaṃ pucchati, tena saviseso ettha phāsuvihāro pucchitoti viññāyati. Asatipi hi atisayatthajotane sadde atthāpattito atisayattho labbhateva yathā ‘‘abhirūpassa kaññā dātabbā’’ti. Tenāha ‘‘gamanaṭṭhānā’’tiādi. Purimaṃ āṇāpanavacanaṃ, idaṃ pana pucchitabbākāradassananti ayamimesaṃ visesoti dasseti ‘‘athassā’’tiādinā.
445.“我有一疑惑”——他在上文所提出的问题中，由此句显示出他思虑缠绕状态。所谓“学童”，指年龄尚小的儿子，意为亲爱之子，常用“小”字衔接。所谓痛苦分离感，即指苦感身心受苦，此状况是由善恶业果而生起，且带有对快感或乐受的相对拒绝，称为“痛苦分离感”。“有一处”即其苦生之所在身体，虽动弹受限，不得自由，以此比喻病痛所缠身的纠缠。又称为“病痛”，是指身体衰弱以至于生活艰难时的状况，亦可称作“疲劳病、忧虑病”等。所谓“起床”即离床动作，表明身体各部分相互作用的显现。“沉重”是指身体之负担，对生活无益，如病体之沉重无力。此处质疑肢体之软弱无力现象。以“静止不动”和“缺乏灵活性”为核心对比。今复称其从不善行转变成善行的情形。所言“快捷便利的居住方式”特指对身体疾病的调护。所谓“不真实”，意即由于过度用力而失去事物本意，举例为“美貌女子应当被护持”之言。由此得名“去处”。前面呼吸修行的话题，此处所涉及乃说明该现象的特殊性质，谓“这是其时机”，就是此意。
§447
447.Kālo nāma upasaṅkamanassa yuttapattakālo, samayo nāma tasseva paccayasāmaggī, atthato panesa tajjaṃ sarīrabalañceva tappaccayaparissayābhāvo ca. Upādānaṃ nāma ñāṇena tesaṃ gahaṇaṃ sallakkhaṇanti āha ‘‘paññāyā’’tiādi. ‘‘Sve gamanakālo bhavissatī’’ti iminā kālaṃ, ‘‘kāye’’tiādinā samayañca sarūpato dasseti. Pharissatīti pharaṇavasena ṭhassati.
447. 『时间』名为事物趋近的合适发生时机，『时刻』名为与该事物条件相契合的同步存在，从内涵来看，这二者则类似于身体力量的强弱，是彼此依赖而紧密关联，不可分离的条件。执著谓之用智慧把握它们的本质而标志。所谓『智慧者』称之。『自身行驶的时刻必然存在』是此处『时间』之意，『身体』等词则具体表现『时刻』的内容。『Pharissatīti』意指以覆盖之物如保护膜般稳固维持。
§448
448.Cetiyaraṭṭheti cetiraṭṭhe. Ya-kārena hi padaṃ vaḍḍhetvā evaṃ vuttaṃ. ‘‘Cetiraṭṭhato aññaṃ visuṃyevekaṃ raṭṭha’’ntipi vadanti. ‘‘Yasmā maraṇaṃ nāma tādisānaṃ dasabalānaṃ rogavaseneva hoti, tasmā yena rogena taṃ jātaṃ, tassa sarūpapucchā, kāraṇapucchā, maraṇahetukacittasantāpapucchā, tassa ca santāpassa sabbalokasādhāraṇatā, tathā maraṇassa ca appaṭikaraṇatā’’ti evamādinā maraṇapaṭisaññuttaṃ sammodanīyaṃ kathaṃ kathesīti dassetuṃ ‘‘bho ānandā’’tiādi vuttaṃ. ‘‘Ko nāmā’’tiādinā hi rogaṃ pucchati, ‘‘kiṃ bhagavā paribhuñjī’’ti iminā kāraṇaṃ, ‘‘apicā’’tiādinā cittasantāpaṃ, ‘‘satthā nāmā’’tiādinā tassa sabbalokasādhāraṇataṃ, ‘‘ekā dānī’’tiādinā maraṇassa appaṭikaraṇataṃ dassetīti daṭṭhabbaṃ. Mahājānīti mahāhāni. Yatrāti yena kāraṇena parinibbuto, tena ko dāni añño maraṇā muccissatītiādinā yojetabbaṃ. Idānīti ca attano manasikāraṃ pati vohāramattena vuttaṃ. Lajjissatīti lajjā viya bhavissati, vijjissatīti attho . Pītabhesajjānurūpaṃ āhārabhojanaṃ porāṇāciṇṇanti āha ‘‘pīta…pe… datvā’’ti.
448. 『琛地国』或称『琛魔之国』，此处词形为便于词义增长而作。有人说：『琛地国之下，唯此一国独盛』。因死亡如同十强之病，故以此疾病为生起原因，其对应的形式追问、原因询问、死亡动机心苦恼询问及苦恼普遍之性皆是如此，显示死亡的不可抗拒性，这是死亡相关议论当作热烈欢迎的话题。关于『甚么是名字』的提问是针对疾病，『世尊的作用为何』搭配了因果，『何谓心苦恼』则是针对苦恼，『何为老师』显示苦恼的普遍性，『唯一礼物』则对应死亡的不可抗拒。『大智慧者』意谓拥有伟大牺牲。说：『依因缘而灭者，即是那死亡』，又说：『现在说及自己心念的关注』。所谓害羞是羞怯，将要认知即是指意义。祛黄药物适宜的饮食称为『先前陈旧的饮食』，文中注曰『给药……又……』。
Hutvāti pāṭhaseso santikāvacarabhāvassa visesanato. Māro pāpimā viya na randhagavesī, uttaramāṇavo viya ca na vīmaṃsanādhippāyo, api tu khalu upaṭṭhāko hutvā santikāvacaroti hi viseseti. Na randhagavesīti na chiddagavesī. Yesu dhammesūti vimokkhupāyesu niyyānikadhammesu. Dharantīti adhunā tiṭṭhanti, pavattantīti attho.
『毁灭』是指出家修行者从世间行为到僧团行为的转变的特殊性。魔王如恶人，非破坏窥探者，不是诽谤的能力，但若为护持者则表现为亲近生活的生活态度。非破坏窥探即非强制撕毁。所谓『耶稣之法等』是指解脱之道、出世间法。承持即现在站立，展开即含义。
§449
449. Atthato payuttatāya saddapayogassa saddapabandhalakkhaṇāni tīṇi piṭakāni tadatthabhūtehi sīlādīhi tīhi dhammakkhandhehi saṅgayhantīti vuttaṃ ‘‘tīṇi piṭakāni tīhi khandhehi saṅgahetvā’’ti. Saṅkhittena kathitanti ‘‘tiṇṇaṃ kho māṇava khandhāna’’nti evaṃ gaṇanato, sāmaññato ca saṅkhepeneva kathitaṃ. ‘‘Katamesaṃ tiṇṇa’’nti ayaṃ adiṭṭhajotanāpucchāyeva, na kathetukamyatāpucchā. Māṇavasseva hi ayaṃ pucchā, na therassāti āha ‘‘māṇavo’’tiādi. Aññattha pana īdisesu ṭhānesu kathetukamyatāpucchāyeva dissati, na adiṭṭhajotanāpucchā. Idha pana aṭṭhakathāyaṃ evaṃ vuttaṃ, tadetaṃ aṭṭhakathāpamāṇato paccetabbaṃ. Tadā pavattamānañhi paccakkhaṃ katvā aṭṭhakathampi saṅgahamāropiṃsu. Kathetukamyatāpucchābhāve panassa therasseva vacanatā siyā.
449. 从意涵联结看，言语组合的语法特征构成了三藏，是依其真实意义的三法相，即戒法等三法块结合故如此说。简略地说，称为『人类的三法块』，这是习惯性、简略说法。『哪个三者』是本意提问者提出，不是为详述而问。这个提问只针对问者本人，而非长老。别处则有意欲详述之问而非原始意义提问。此处注疏是按注疏常例而说，因此当以注疏典范为依据。先前进行的各论述集结起来，注疏才形成。无详述之问者也只能以长老的话说。
Sīlakkhandhavaṇṇanā戒蕴注释
§450-453
450-453.Sīlakkhandhassāti ettha padatthavipallāsakārī itisaddo lutto, atthaniddeso viya saddaniddeso vā, yathāruto ca itisaddo ādyattho, pakārattho vā, tena ‘‘ariyassa samādhikkhandhassa…pe… patiṭṭhapesī’’ti ayaṃ pāṭho gahitoti daṭṭhabbaṃ. Tena vuttaṃ ‘‘tesu dassitesū’’ti, tesu tīsu khandhesu uddesavasena dassitesūti attho. Bhagavatā vuttanayenevāti sāmaññaphalādīsu (dī. ni. 1.194) desitanayeneva, tena imassa suttassa buddhabhāsitabhāvaṃ dassetīti veditabbaṃ. Sāsane na sīlameva sāroti ariyamaggasāre bhagavato sāsane yathādassitaṃ sīlaṃ sāro eva na hoti sāravato mahato rukkhassa papaṭikaṭṭhānikattā . Aṭṭhānapayutto hi evasaddo yathāṭhāne na yojetabbo. Yajjevaṃ kasmā tamidha gahitanti āha ‘‘kevala’’ntiādi. Jhānādiuttarimanussadhamme adhigantukāmassa adhiṭṭhānamattaṃ tattha appatiṭṭhitassa tesamasambhavato. Vuttañhi ‘‘sīle patiṭṭhāya naro sapañño’’tiādi (saṃ. ni. 1.23, 192; peṭako. 22) atha vā sāsane na sīlameva sāroti kāmañcettha sāsane maggaphalasīlasaṅkhātaṃ lokuttarasīlampi sārameva, tathāpi na sīlakkhandho eva sāro hoti, atha kho samādhikkhandhopi paññākkhandhopi sāro evāti evampettha yathāpayuttena evasaddena attho veditabbo, purimoyeva panattho yuttataro. Tathā hi vuttaṃ ‘‘ito uttarī’’tiādi. Aññampi kattabbanti sesakhandhadvayaṃ.
450-453. 『戒法块』此处为词义变异之用，此谓为解说词意或词义解说，如所听见是词的本初意义、表达意义。正如听闻，此篇开头说明『圣者禅定法块……安立于此』之句，需知说明的是佛所说法的真实性。教法中戒并非唯一要义，然佛法比喻权且以戒为主干以明示佛陀教法之道理，如同大树的根基般稳固不可动摇。与戒义结缔的词不可随意放置在外。为何称其为『惟独』等，乃因修习禅定及超人禅定的愿心只是一种执着，未建立稳固状态故。譬如说：『以戒为立足，智者生』等。儘管戒是佛教实质之一，但佛法中也有称依戒为基促进禅定慧的发展，故戒法块未必是佛法最主要，禅定法块与慧法块亦是其主干，且意义更为彻底。此处语义当依词义组合推断，前面之意义较适切。又言『向上即是』，亦须做其他补充的是法块中的剩余二法。
Samādhikkhandhavaṇṇanā定蕴之解释
§454
454. Kasmā panettha thero samādhikkhandhaṃ puṭṭhopi indriyasaṃvarādike vissajjesi, nanu evaṃ sante aññaṃ puṭṭho aññaṃ byākaronto ambaṃ puṭṭho labujaṃ byākaronto viya hotīti īdisī codanā idha anokāsāti dassento ‘‘kathañca…pe… ārabhī’’ti āha, tenettha indriyasaṃvarādayopi samādhiupakārakataṃ upādāya samādhikkhandhapakkhikabhāvena uddiṭṭhāti dasseti. Ye te indriyasaṃvarādayoti sambandho. Rūpāvacaracatutthajjhānadesanānantaraṃ abhiññādesanāya avasaroti katvā rūpajjhānāneva āgatāni,na arūpajjhānāni. Rūpāvacaracatutthajjhānapādikā hi saparibhaṇḍā chapi abhiññāyo. Yasmā pana lokiyābhiññāyo ijjhamānā aṭṭhasu samāpattīsu cuddasavidhena cittaparidamanena vinā na ijjhanti, tasmā abhiññāsu desiyamānāsu arūpajjhānānipi desitāneva honti nānantarikabhāvato. Tenāha ‘‘ānetvā pana dīpetabbānī’’ti, vuttanayena desitāneva katvā saṃvaṇṇakehi pakāsetabbānīti attho. Aṭṭhakathāyaṃ pana ‘‘catutthajjhānaṃ upasampajja viharatī’’ti imināva arūpajjhānampi saṅgahitanti dassetuṃ ‘‘catutthajjhānena hī’’tiādi vuttaṃ. Catutthajjhānameva hi rūpavirāgabhāvanāvasena pavattaṃ ‘‘arūpajjhāna’’nti vuccati.
454. 为何此处长老论说禅定法块时同时谈及根摄、感官制约等，非仅禅定理应如此。因提到的感官制约等属于禅定辅助，故说明禅定法块为保全辅助之作用而阐述。这里所说感官制约指与色界四禅解脱后之神通相应的。如前文所述，色界四禅乘带着诸配属通达力。世间之通达力向往八入静境中无所制约，故即使于神通宣说中亦包含无色禅修所应传达之理。故此应言『传达后应以光明显现』，致使通达力中无色禅亦在此内收录。注疏中称『色界四禅已到场所居』乃谓包括无色禅修时，因其乃色界四禅色淡之发展，故称无色禅为『第四禅已达而光淡乃至无色』。
§471-480
471-480.Na cittekaggatāmattakenevāti ettha heṭṭhā vuttanayānusārena ṭhānāṭhānapayuttassa evasaddassānurūpamattho veditabbo. Lokiyasamādhikkhandhassa pana adhippetattā ‘‘na cittekaggatā…pe… atthī’’ti vuttaṃ. Ariyo samādhikkhandhoti ettha hi ariyasaddo suddhamattapariyāyova, na lokuttarapariyāyo. Yathā cettha, tathā ariyo sīlakkhandhoti etthāpi. Itoti paññākkhandhato, so ca ukkaṭṭhato arahattaphalapariyāpanno evāti āha ‘‘arahattapariyosāna’’ntiādi. Lokiyābhiññāpaṭisambhidāhi vināpi hi arahatte adhigate ‘‘nattheva uttarikaraṇīya’’nti sakkā vattuṃ yadatthaṃ bhagavati brahmacariyaṃ vussati, tassa siddhattā. Idha pana lokiyābhiññāyopi āgatāyeva. Sesamettha suviññeyyaṃ.
471-480.此处所说「非因心所同一之量」者，依下文宣说次第，当依词处相应之义理解，即于地方、场所相应的音声，理应知其义。至于世俗禅那蕴之所统辖者，则有言说『非因心所同一之量等存在』。此“圣禅那蕴”一词，指的是纯净之境界的表述，而非出世间之意义。如同此处所示的「非因戒蕴」一词，亦是如此。由此可知，「智慧蕴」也同理。至于此义，佛陀称之为“阿拉汉果满意说”，意指此乃阿拉汉果之完备。如无世俗之知觉通达，阿拉汉所成就者，确实为无可超越之境地，此乃世尊所宣说之梵行真实圆满性。此处犹如世俗知觉亦已达成，余义当深入明了。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā subhasuttavaṇṇanāya līnatthapakāsanā.
此即《长部》注疏《善成华耀》的根本含义，为极为微细深奥且难以理会之义点的明彻、广博智慧之力所启发，故名为《善成华耀》，亦即《善义照明录》。
Subhasuttavaṇṇanā niṭṭhitā. · 《苏跋经》注释终了。