3. Opammavaggo · 3. 譬喻品复注
2. Sīhanādavaggo第二 狮子吼品
1. Cūḷasīhanādasuttavaṇṇanā第一 小狮子吼经注释
§139
139. Suttadesanāvatthusaṅkhātassa atthassa uppatti aṭṭhuppatti, sā tassa atthīti aṭṭhuppattikoti vuttovāyamattho. Lābhasakkārapaccayāti lābhasakkāranimittaṃ, bhagavato saṅghassa ca uppannalābhasakkārahetu, attano vā lābhasakkāruppādanahetu. Titthiyaparideviteti titthiyānaṃ ‘‘kiṃ bho samaṇoyeva gotamo samaṇo’’tiādinā vippalapanimittaṃ. ‘‘Mahālābhasakkāro uppajjī’’ti vatvā samantapāsādikatthaṃ tassa uppattikāraṇaṃ dassento ‘‘catuppamāṇiko hī’’tiādimāha. Cattāri pamāṇāni catuppamāṇāni, catuppamāṇāni etassa atthīti catuppamāṇiko. Lokoyeva saṅgamma samāgamma vasanaṭṭhena lokasannivāso, sattakāyoti attho. Pamināti uḷāratādivisesaṃ etenāti pamāṇaṃ (a. ni. ṭī. 2.4.65) rūpaṃ rūpakāyo pamāṇaṃ etassāti rūpappamāṇo. Tato eva rūpe pasannoti rūpappasanno. Sesapadesupi eseva nayo . Ghosoti pavattathutighoso (a. ni. ṭī. 2.4.65). Lūkhanti paccayalūkhatā. Dhammoti sīlādayo guṇadhammā adhippetā.
139. 关于经文宣说的本义，该义的产生与成立，是所谓本义产生之义。所谓利益敬重的条件，意指利益敬重的缘由，即世尊和僧团存在的利益敬重因，或者自身产生利益敬重的缘由。截教者的厌恶，是指截教人以「那沙门果德玛究竟是何方神圣？」等词，产生抱怨的缘由。说『大利益敬重生起』，指出此起因，说明平等庄严之义，称其为起因时说「由四种量也」等。四种量即四量，谓此处本义即四量者。所谓“世间众合之处，衣着栖居，世间安居”，意指有七身。所谓度量，乃是如《中部杂注》所说的色及色身的度量。继而谓于色中生起清净，是色清净。其余句亦依此理。所谓响声，是指传扬而起的响声。所谓污秽，是由条件的污秽。所谓法，是指戒等美德法，被加持者。
Tesaṃ puggalānaṃ. Ārohanti uccataṃ. Sā ca kho tasmiṃ tasmiṃ kāle pamāṇayuttā daṭṭhabbā. Pariṇāhanti nātikisanātithūlatāvasena mitapariṇāhaṃ. Saṇṭhānanti tesaṃ tesaṃ aṅgapaccaṅgānaṃ susaṇṭhitataṃ. Pāripūrinti sabbesaṃ sarīrāvayavānaṃ paripuṇṇataṃ avekallataṃ. Tattha pamāṇaṃ gahetvāti tasmiṃ rūpe rūpasampattiyaṃ pamāṇabhāvaṃ upādāya. Pasādaṃ janetīti adhimokkhaṃ uppādeti.
这些人的身心，都往上提升；而且那些适时的量，与之配合，应当察见。变化适中，不至于过重或过轻，乃属适度变化。所谓周密，是指身体各部分完好无缺。所谓充满，谓覆盖全身各器官具足无遗漏。所谓接受量，是指以此量为依据，针对色法利益成就的量相。由此生起坚定安稳之心。
Paravaṇṇanāyāti ‘‘amuko ediso ca ediso cā’’ti yasaguṇavacanena. Parathomanāyāti sammukhāva parassa silāghuppādanena abhitthavanena. Parapasaṃsanāyāti parammukhā parassa guṇasaṃkittanena. Paravaṇṇahārikāyāti paramparavaṇṇahārikāya paramparāya parassa kittisaddūpasaṃhārena. Tatthāti tasmiṃ thutighose.
他释义者，谓某些他人用赞词称谓。所谓他观者，是指面对他者，以戒律庄严法的尊敬迥然表达。所谓他赞，是指他人以尊重美德赞扬他者。所谓他名唱者，是指世代相传，以美誉名号相称呼。本文所言，皆指此处的赞扬响声。
Cīvaralūkhanti thūlajiṇṇabahutunnakatādiṃ cīvarassa lūkhabhāvaṃ. Pattalūkhanti anekaganthikāhatādiṃ pattassa lūkhabhāvaṃ. Vividhaṃ vā dukkarakārikanti dhutaṅgasevanādivasena pavattaṃ nānāvidhaṃ dukkaracariyaṃ.
衣服污秽，谓布料粗陋、陈旧、累累掺杂之污秽。布面污秽，谓织物多缠结变脏。种种恶劣困难的行为，指违背正行之行为，依身体恶习放逸等方式发生的多种困难作为。
Sīlaṃ vā passitvāti sīlapāripūrivasena visuddhaṃ kāyavacīsucaritaṃ ñāṇacakkhunā passitvā. Jhānādiadhigamasiddhaṃ samādhiṃ vā. Vipassanābhiññāsaṅkhātaṃ paññaṃ vā.
所谓见戒者，谓以戒律圆满清净，包含身语意行为纯净，由智慧之眼观照。或指禅定等所达成之定境。或谓由称为正见的内观智慧胜解的般若之智。
Bhagavato sarīraṃ disvāti sambandho. Rūpappamāṇopi sammāsambuddheyeva pasīdati aparimitakālasamupacitapuññānubhāvanipphannāya sabbaso anavajjāya sabbākāraparipuṇṇāvayavāya rūpakāyasampattiyā samantapāsādikattā, yassā rucirabhāvo visuddhe vigatavalāhake deve puṇṇamāsiyaṃ paripuṇṇakalābhāgamaṇḍalaṃ candamaṇḍalaṃ abhibhavitvā atirocati, pabhassarabhāvo saradasamayaṃ saṃvaddhitadiguṇatejakiraṇajālasamujjalaṃ sūriyamaṇḍalaṃ abhibhavati, sommakiraṇarasasamujjalabhāvehi tadubhayehi abhibhuyya vattamānaṃ ekasmiṃ khaṇe dasasahassilokadhātuṃ vijjotanasamatthaṃ mahābrahmuno pabhāsamudayaṃ abhivihacca bhāsate tapate virocati ca.
见世尊之身，是指依因果法联系。色的尺度，即使是正自觉者，也为他所深信。因其经年积累的功德感受，使其圆满无瑕，具足无缺的色身利益，遍布庄严。从而其光泽鲜明清净，无染悠然，天人所喜，盈满圆月之状，高悬如月轮；光明如春季阳光，日光照耀普遍，光辉四射，如日轮灿然；如月明之光华生辉，与日光交织，为天地间发光发亮者。此时，十万世界界土如光尘同时闪耀，伟大梵天由此光明起，发声歌唱，光明炽盛，普照无边。
Satipi aṅgapariccāgādīnaṃ dānapāramibhāve pariccāgavisesabhāvadassanatthañceva sudukkarabhāvadassanatthañca aṅgapariccāgādiggahaṇaṃ, tatthāpi ca aṅgapariccāgato visuṃ nayanapariccāgaggahaṇaṃ, pariccāgabhāvasāmaññepi rajjapariccāgato puttadārapariccāgaggahaṇañca kataṃ. Ādinā nayenāti ādi-saddena pubbayogapubbacariyādihetusampattiyā, ‘‘itipi so bhagavā’’tiādinā (dī. ni. 1.157, 255) vuttāya phalasampattiyā, ‘‘so dhammaṃ desetī’’tiādinā (dī. ni. 1.255) vuttāya sattupakārakiriyāya ca saṅgaho daṭṭhabbo. Sammāsambuddheyeva pasīdati yathāvuttaguṇānaṃ anaññasādhāraṇabhāvato acchariyabbhutabhāvato ca. Sesesupi eseva nayo.
念觉支中忘取等乃至布施波罗蜜的成就，旨在说明施舍的特殊性质及其难得之义，因此包含诸如忘取等诸觉支的收摄。虽然如此，念觉支中忘取尚有胜曼观的收摄，以及普遍的放下行为亦包括绳索放下和对儿女的放下等。所谓“起始以导者计”，乃指由于缘先前的接续与先行因缘故，称为“世尊如是说”等，如《长部佛遗经》中所述，凭借果报显现称为“是故世尊于是说法”等，凭借众生利益说法等，均应视为念觉支的收摄。唯有正觉者完全具足，因其卓绝、奇特且无可匹敌的德行。其余亦同此说理。
‘‘Cīvaralūkhaṃ disvā’’ti vatvā taṃ dassetuṃ ‘‘sace bhagavā’’tiādi vuttaṃ. Sāṇapaṃsukūlacīvarenāti matakaḷevaraṃ paliveṭhetvā chaḍḍitena tumbamatte kimī papphoṭetvā gahitena sāṇapaṃsukūlacīvarena. Bhāriyanti garukaṃ, dukkaranti attho. Vadhuyuvatīmajjhimitthivasena, bālayobbanapurāṇavasena vā tividhanāṭakatā. Hareṇuyūsaṃ maṇḍalakalāyaraso. ‘‘Yāpessati nāmā’’ti nāma-saddaṃ ānetvā sambandho. Nāma-saddayogena hi anāgatakālassa viya payogo, yāpeti icceva attho. Appāṇakanti nirassāsaṃ nirodhitassāsapassāsaṃ.
云“见行衣破烂”，意为显现若有“如是世尊……”，如下所说。所谓沙尘尘堆破衣，即是宽大的衣物残破参差，露出肢体，边缘破损卷起，手握破布成尘土披挂之衣。其功用重且难，形容如同应受苦难的妇人之间许多恶运，来自幼稚、老龄和迥异多样的三种特点。因含有牛羊粪环绕形成的膻臭，故称“其名为惟”，意载名称之意，表明名称运用具未来时之如意含义。所谓“无喘息者”，指呼吸之息不断不息也。
Samādhiguṇanti sādhāraṇato vuttamatthaṃ vivarati jhānādiggahaṇena. Mānadabbanimmadanena nibbisevanabhāvāpādanampi damanamevāti vuttaṃ ‘‘pāthikaputtadamanādīnī’’ti. Ādi-saddena saccakāḷavakabakadamanādīnaṃ saṅgaho. Bāverunti evaṃnāmakaṃ visayaṃ. Sarasampannoti aṭṭhaṅgasamannāgatena sarena samannāgato. Tena brahmassaratākaravīkabhāṇitādassanena lakkhaṇahāranayena avasesalakkhaṇapāripūriṃ viya tadavinābhāvato buddhānaṃ desanāvilāsañca vibhāveti.
所谓定之德，指通常所说的以禅那等收摄之意。以挫制评价他人之气焰、挫制心意之行为，即所谓“挫恃主之子”等说。从起首词汇看，收摄真理时节、利害因缘等。所谓虚妄即此名称之内容。所谓满具者，谓具足八支诸德如一体具备。故以无漏清净言教、言论相续、性相失落而完成终极相，喻如佛陀说法的趣味。
Hatappabhāti buddhānubhāvena vigatatejā. Kāḷapakkhūpameti sattānaṃ byāmohandhakārābhibhavena kāḷapakkharattūpame. Sūriyeti sūriye udayitvā obhāsenteti adhippāyo.
所谓“黑暗光辉”，指由佛之神通所显现，光明消散不再。所谓“黑夜之王”，乃众生迷昧暗无明灯达至黑夜之王者，喻云迷惑黑暗支配一切。所谓“太阳”，即太阳初升光明照耀，喻为主管主宰力量。
Siṅghāṭaketi tikoṇaracchāyaṃ. Catukketi sandhiyaṃ. Paridevantīti anutthunanavasena vippalapanti. Sokādhikakato hi vacīpalāpo paridevo. Loke uppajjamāneyeva uppannāti attano diṭṭhivādassa purātanabhāvaṃ dīpenti.
所谓“狮子皮”，意指三角形的覆物。所谓“四角”，谓时间交替之节气。所谓“悲哀”，指无法忍受之痛苦而嚎啕大哭。由于舌泽急躁而引发哀号诉苦之事。说“此乃世界初生成即有者”，乃指本身的见解可被视为先古存在的观点。
Sesapadesupīti ‘‘idha dutiyo samaṇo’’tiādīsu sesavāresupi (a. ni. ṭī. 2.4.241-242) yathā hi ‘‘vivicceva kāmehī’’ti (pārā. 11; dī. ni. 1.226; saṃ. ni. 2.152; a. ni. 4.123) ettha kato niyamo ‘‘vivicca akusalehī’’ti (pārā. 11; dī. ni. 1.226; saṃ. ni. 2.152; a. ni. 4.123) etthāpi katoyeva hoti sāvadhāraṇasseva atthassa icchitabbattā, evamidhāpīti. Tenāha ‘‘dutiyādayopī’’tiādi. Sāmaññaphalādhigamavasena nippariyāyato samaṇabhāvoti tesaṃ vasenettha cattāro samaṇā desitāti tamatthaṃ suttantarena samatthetuṃ ‘‘tenevāhā’’tiādi vuttaṃ. Paṭipattikkamena desanākkamena ca sakadāgāmiādīnaṃ dutiyāditā vuttāti sotāpannassa paṭhamatā avuttasiddhāti na coditā. Phalaṭṭhakasamaṇāva adhippetā samitapāpasamaṇaggahaṇato. Kasmā panettha mahāparinibbāne viya maggaṭṭhā tadatthāya paṭipannā ca na gahitāti? Veneyyajjhāsayato. Tattha hi maggādhigamatthāya vipassanāpi ito bahiddhā natthi, kuto maggaphalānīti dassentena bhagavatā ‘‘ñāyassa dhammassa padesavattī, ito bahiddhā samaṇopi natthī’’ti vuttaṃ. Idha pana niṭṭhānappattameva taṃtaṃsamaṇabhāvaṃ gaṇhantena phalaṭṭhakasamaṇāva gahitā ‘‘maggaṭṭhato phalaṭṭho savisesaṃ dakkhiṇeyyo’’ti. Svāyamattho dvīsu suttesu desanābhedeneva viññāyatīti.
所谓余迹语，指‘‘在此为第二比库’’等余余次第词（详见《增支部》注释），如‘‘独处者唯喜色欲’’等（参见《巴利长部》与《长部佛遗经》），此处有规则称‘‘远离恶者独处’’（同上），此处亦遵此理，因为用心喜欢和欲求的应当统一理解。如此言说者，即使第二乃至之后次第。称述普通之果报获得而无止尽称为行者之行为，使法义合于经文而称‘‘故曰……’’等段。因实践与说法相合而称第二次说法为初期涅槃，非指戒除已成或开悟者。以此等行者之称为得果者，缘其斩断深恶业得到善善行之故。何以于此得菩提涅槃之时虽入道仍未把握？因心意苦恼故。此处于得道之义上外无观智，况且得道之果乎？如世尊所示‘‘智法所在之处，外无圣者’’。此处于圆满静止时初得道者已有之相，其余果报已少者谓更特此。自有成就之义，因二经文之说法不同而明辨。
Rittāti vivittā. Tucchāti nissārā paṭipannakasārābhāvato. Pavadanti etehīti pavādā, diṭṭhigatikānaṃ nānādiṭṭhidīpakā samayāti āha ‘‘cattāro sassatavādā’’tiādi. Tattha yaṃ vattabbaṃ, taṃ parato āgamissati. Teti yathāvuttasamaṇā. Etthāti ‘‘parappavādā’’ti vutte bāhirakasamaye.
“荒废”与“空寂”二者是因修行者不具备要义而产生的无益状态。所谓“谤法”，是指那些对不同见解分别发出各类见解之灯者，常常批评称“四种永恒主义”等等。其所应当说明之事，将会在后文中袭来，故此立此说，如前所言，此即同道之沙门。此处所谓“他方（他教）谤法”，谓出于外部时机而说。
Yanti yasmiṃ. Bhummatthe hi idaṃ paccattavacanaṃ. Ñāyo vuccati saha vipassanāya ariyamaggo. Tena hi nibbānaṃ ñāyati gammati paṭivijjhatīti. So eva nibbānasampāpakahetutāya dhammoti āha ‘‘ñāyassa dhammassā’’ti.
“前往彼处”，指的是前往该领域。此为当下语，作为与内观相应的圣道而称之。由此可识知涅槃，若有所往则为涅槃，若无往则涅槃不可得。该意即为名为“识知圣法者”之法。
Tesaṃ parappavādasāsanānaṃ akhettatā khettatā ca ariyamaggassa abhāvabhāvā suparisuddhassa sīlassa suparisuddhāya samathavipassanāya abhāvato sāvato ca. Tadubhayañca durakkhātasvākkhātabhāvahetukaṃ, so ca asammāsambuddhasammāsambuddhapaveditatāyāti parājikāya satthu vipattihetutāya sāsanassa aniyyānabhāvoti dasseti.
彼等他方谤法的教义不净，体现了圣道的无该无非，即无圣道存在与不存之二相；又表明了清净戒律之缺失，及止观双运的缺乏，且非僧团所具之法。两者皆为不善之本，滋生恶名；此缘起外道谤障之故，令法难以成就，故明示此即因破戒而致佛法教法不纯。
Idāni yathāvuttamatthaṃ pariyāyato ca pāḷiyā ca samatthetuṃ ‘‘tenāha bhagavā’’tiādinā pāḷiṃ dassetvā upamāpadesena tattha suttaṃ vibhāvento ‘‘yasmā’’tiādimāha. Tattha yasmā ekaccānaṃ visesato sīhānaṃ purimaṃ pādadvayaṃ hatthakiccampi karoti, tasmā āha ‘‘surattahatthapādo’’ti. Sīhassa kesā nāma kesarāyatanā khandhalomā. Gocariyahatthikulaṃ nāma pakatihatthikulaṃ, yaṃ ‘‘kālāvaka’’ntipi vuccati. Ghoṭako nāma assakhaḷuṅko. Sineruparibhaṇḍe simbalirukkhehi sañchādito paññāsayojano daho simbalidaho, taṃ parivāretvā mahantaṃ simbalivanaṃ, taṃ sandhāyāha ‘‘simbalidahavane’’ti. Aññatitthāvāsabhūmiyaṃ imesu samaṇesu ekacco na uppajjati, īdiso panettha vikappo natthi, sabbena sabbaṃ na uppajjantevāti dassento ‘‘ekasamaṇopī’’ti āha. Ariyamaggaparikkhateti ariyamagguppattiyā abhisaṅkhate, yadā sāsanikānaṃ sammāpaṭipattiyā ariyamaggo dibbati, tadāti attho.
今按前说意极释义，兼合巴利语以明证之，世尊述说于此，以譬喻引导，即经文中云“因为……”等。譬如狮子有一特殊处，即前双足，能使其施展威力，如言“狮子之前足”。狮毛即毛发所处之界，亦名霸道毛，所谓“乌鸦”。马蹄称为“马蹄”。象藉树皮遮身，名为“象林火”，遮其焰而名。若说他方沙门无人生成，且本地不同，无一同生，说明谓“单一沙门”，又称“圣道环绕”，意即圣道出现于正行之时。
Sammāti suṭṭhu. Suṭṭhu nadanaṃ nāma hetuyuttaṃ suṭṭhu katvā kathananti āha ‘‘hetunā’’ti. So ca hetu aviparīto eva icchitabboti āha ‘‘nayenā’’ti, ñāyenāti attho. Evaṃbhūto ca so yathādhippetatthaṃ karoti sādhetīti dassento āha ‘‘kāraṇenā’’ti. Yadi tiracchānasīhassa nādo sabbatiracchānaekaccamanussāmanussanādato seṭṭhattā seṭṭhanādo, kimaṅgaṃ pana tathāgatasīhanādoti āha ‘‘sīhanādanti seṭṭhanāda’’nti. Yadi tiracchānasīhanādassa seṭṭhanādatā nibbhayatāya appaṭisattutāya icchitā, tathāgatasīhanādasseva ayamattho sātisayoti āha ‘‘abhītanādaṃ appaṭināda’’nti. Idānissa seṭṭhanādabhāvaṃ kāraṇena paṭipādento ‘‘imesañhī’’tiādimāha. Tena ‘‘sammā’’ti vuttamatthaṃ samattheti. Tattha atthitāyāti iminā sīhanādassa uttamatthataṃ dasseti. Bhūtaṭṭho hi uttamaṭṭho. Tāya eva bhūtaṭṭhatāya abhītanādatāti dassento ‘‘ime samaṇā…pe… nāma hotī’’ti āha. Abhūtañhi vadato kutoci bhayaṃ vā āsaṅkā vā siyāti ‘‘idhevā’’ti niyamassa aviparītataṃ dassento ‘‘amhākampi…pe… appaṭinādo nāma hotī’’ti āha. Yañhi aññatthāpi atthi, taṃ idhevāti avadhāretuṃ na yuttanti.
“正确”者即善。善音响名称因缘具足，乃善立言谓“因缘”，音乃反之即为“不由因缘故”。意谓如此因缘故成事，善法能如所期而行，称“因缘故所制”。若异声之狮鸣可喻无数异声中之最妙声，则所谓“佛陀之狮鸣为最妙音”。又若异声使最妙音不恐惧且生无障碍之意，则佛陀之狮鸣即“不畏惧不障碍之声”。此为分别成就最佳音之因，故言“诸义即是”。谓此义至为正当，故曰“正觉”。彼此并依此而说明，谓“此等沙门……名之”等。言此义道也。闻先无，闻后有，现世之音名曰“我等无滞碍之徒”。若他义则不相应。
§140
140.Khoti avadhāraṇe. Tena vijjati evāti dasseti. Yanti karaṇatthe paccattanti āha ‘‘yena kāraṇenā’’ti. Titthaṃ nāma dvāsaṭṭhi diṭṭhiyo tabbinimuttassa kassaci diṭṭhivipphanditassa abhāvato. Pāragamanasaṅkhātaṃ taraṇaṃ diṭṭhigatikānaṃ (a. ni. ṭī. 2.3.62) tattha tattheva aparāparaṃ ummujjananimujjanavasena pilavananti āha ‘‘taranti uppalavantī’’ti. Uppādetāti pūraṇādiko. Titthe jātāti titthiyā, yathāvuttaṃ vā diṭṭhigatasaṅkhātaṃ titthaṃ etesaṃ atthīti titthikā, titthikā eva titthiyā. Assasanti ettha, etenāti vā assāso, avassayo.
“140.首先在记忆中坚定”，谓由此得以存在。指“前往彼处”，即由因缘而起。此处可指六十二种见解，无解脱者无败坏见解之有无。指超越彼岸之渡，谓越过见解异动不断之流。以水面波涛翻腾说，谓“越过盛开之莲”。“兴起”意谓成长与完成。如地之言，即是彼岸之名。如前所述，此为视见别名。其余则视见分类及所在之处。此处指的是“他方”（他教）之意。这里亦指“助念”，“助”即“取”，故称为“助缘”。
Pakatatthaniddeso yaṃ-taṃ-saddoti tassa ‘‘bhagavatā’’tiādīhi padehi samānādhikaraṇabhāvena vuttassa yena abhisambuddhabhāvena bhagavā pakato satthubhāvena adhigato supākaṭo ca, taṃ abhisambuddhabhāvaṃ saddhiṃ āgamanapaṭipadāya atthabhāvena dassento ‘‘yo so…pe… abhisambuddho’’ti āha. Satipi ñāṇadassanasaddānaṃ idha paññāvevacanabhāve tena tena visesena nesaṃ savisaye visesappavattidassanatthaṃ (sārattha. ṭī. parivāra 3.1) asādhāraṇavisesavasena vijjāttayavasena vijjābhiññānāvaraṇavasena sabbaññutaññāṇamaṃsacakkhuvasena paṭivedhadesanāñāṇavasena ca te yojetvā dassento ‘‘tesaṃ tesa’’ntiādimāha. Tattha āsayānusayaṃ jānatā āsayānusayañāṇena, sabbaṃ ñeyyadhammaṃ passatā sabbaññutānāvaraṇañāṇehi. Pubbenivāsādīhīti pubbenivāsaāsavakkhayañāṇehi. Anaññasādhāraṇapuññānubhāvanibbatto anuttarañāṇādhigamaladdhapurāvattako ca bhagavato rūpakāyo atikkammeva devānaṃ devānubhāvaṃ vattatīti āha ‘‘sabbasattānaṃ…pe… passatā’’ti. Paṭivedhapaññāyāti maggapaññāya. Tāya hi sabbaso ñeyyadhammesu sammohassa vidhamitattā pacchā pavattajānanaṃ tassa jānanaṃ viya vuccati.
清楚明了地阐释之义，是指语词所说者，如“世尊”等等词在同一义项上的使用，其为世尊所称，即具圆满觉悟之身世尊以教主身份被称之，所证悟教义清楚明晰。依此圆满觉悟之体用、随教法而来之正见，世尊以展示真理之因缘从缘起道理宣说“彼即……圆满觉悟者”云云。此处“正知见觉之声”乃因智慧开显出语言，此智慧以不同特质，针对不同对象，显示其特殊情状（即旨趣详见论书细说），此乃以非凡殊胜智慧、智慧全知无碍、智慧洞见之明、遍照无余之智、了达现证实相之知等诸种智慧，互相结合示现而成，故佛乃称为“诸者中的诸者”等。此中“染污烦恼”的根、本的妄习，皆能透彻了解，因已得知一切应知法，以无碍的全知覆盖。前世之流诸烦恼已尽灭的认知，摄取诸善德体验之非凡境地，已超越所有色相之身影，彰显主宰诸天之诸天威德，佛言“观一切众生……”，此即所谓普遍洞见智慧。此“穿透智慧”即道之觉慧。正因此，能彻底斩断一切应知法中之迷惑，明然觉照，故称为“觉智”。
Arīnanti kilesārīnaṃ, pañcavidhamārānaṃ vā sāsanapaccatthikānaṃ vā aññatitthiyānaṃ, tesaṃ hananaṃ pāṭihāriyehi abhibhavanaṃ appaṭibhānatākaraṇaṃ ajjhupekkhanaṃ vā. Kesivinayasuttañcettha (a. ni. 4.111) nidassanaṃ. Tathā ca ṭhānāṭṭhānādīni vā jānatā, yathākammupage satte passatā, savāsanānamāsavānaṃ khīṇattā arahatā, abhiññeyyādibhede dhamme abhiññeyyādito aviparītāvabodhena sammāsambuddhena. Atha vā tīsu kālesu appaṭihatañāṇatāya jānatā, kāyakammādīnaṃ ñāṇānuparivattanena nisammakāritāya passatā, ravādīnampi (sārattha. ṭī. parivāra 3.1) abhāvasādhikāya pahānasampadāya arahatā, chandādīnaṃ ahānihetubhūtāya akkhayapaṭibhānasādhikāya sabbaññutāya sammāsambuddhena. Evaṃ dasabalaaṭṭhārasāveṇikabuddhadhammavasenapi yojanā veditabbā. Yeti caturo dhamme. Attanīti amhesu. Na rājarājamahāmattādīsu upatthambhaṃ sampassamānā, na kāyabalaṃ sampassamānāti yojanā.
对于恶念，是指结集五种烦恼或其他派别持不同见解之敌对看法等，在教义上的破除，经由威仪戒律、精勤禅定、深入观察等根本修行，示现其力量。此处依戒律经文（增支部注释4.111章）明示。亦知时节及场合，如其应行之法制，观察世间寿终正尽、入灭阿拉汉众，因与佛由正见无相违，观察三际之中，知其自心已断除不浄，能转化身业等之知觉，亦观察诸声闻辈等的心不住于恶，达至断念无余，皆由无上正觉智慧所成就。如此种种十种如盾防护彼法，理应知晓度量。此度量指自身内所具，不是指君王、宰相等外在助力，亦非指身体禀赋。
Uppannapasādoti aveccappasādaṃ vadati. Vakkhati hi ‘‘cattāri sotāpannassa aṅgāni kathitānī’’ti (ma. ni. aṭṭha. 1.140). Kāmaṃ asekkhāpi asekkhāya samasikkhatāya sahadhammikā eva, ciṇṇabrahmacariyatāya pana sahadhammaṃ carantīti na vattabbāti asekkhavāro na gahito. Sabbepeteti ete yathāvuttā bhikkhuādayo sotāpannādayo ca puthujjanā ariyā cāti sabbepi ete taṃtaṃsikkhāhi samānadhammattā sahadhammattā ‘‘sahadhammikā’’ti vuccanti. Idāni nibbattitaariyadhammavaseneva sahadhammike dassento ‘‘apicā’’tiādimāha. Maggadassanamhīti pariññābhisamayādivasena saccapaṭivedhena ‘‘nava maggaṅgāni, aṭṭha bojjhaṅgānī’’tiādinā vivādo natthi. Ekadhammacāritāyāti samānadhammacāritāya. Na hi paṭividdhasaccānaṃ ‘‘mayā dhammo sudiṭṭho, tayā duddiṭṭho’’tiādinā vivādo atthi. Diṭṭhisīlasāmaññena saṅghātā hi te uttamapurisā. Imināti ‘‘sahadhammikā kho panā’’tiādivacanena. Tattha piyamanāpaggahaṇena sīlesu paripūrakāritāpadesena ekadesena gahitaṃ saṅghasuppaṭipattiṃ paripuṇṇaṃ katvā dasseti. Ye hi sampannasīlā suvisuddhadassanā, te viññūnaṃ piyā manāpāti. Ettāvatāti ‘‘atthi kho no āvuso’’tiādinayappavattena ratanattayapasādajotanena akkhātā tesu tesu suttapadesesu.
“应起信心”即为“易于生起之信心”。巴利语讲曰，“初果圣者有四种信念”，莲花戒律后共修持同法，不应另立，故不称此为“修行之不成熟阶段”，非这样。此皆为比库等初果入流者和俗人及圣者，在修戒、念法行等方面，因同一正法境界修学，故称为“同法者”。现在说得更具体以显彼此法相，故云“同法者”等。就真理不相违者不存在争端。实理坚定之修行者，同多众生相契合。这里所说“同法”的字句，含有友爱关怀之于戒律等，达成团体圆满和谐修行，像良友般深受爱护。仅此而已，得此辩护者已为众生所亲。是因此才言“确实有此”。由朗朗明珠般清澈之信，袒露经典诸法句，依次明白阐释。
§141
141.Satthari pasādoti pasādaggahaṇena ‘‘bhagavatā’’tiādinā vā pasādanīyā dhammā gahitā. Tena buddhasubuddhataṃ dasseti, tathā ‘‘dhammepasādo’’ti iminā dhammasudhammataṃ, itarena saṅghasuppaṭipannataṃ. Yena cittena aññattha anupalabbhamānena sāsaneyeva samaṇo ito bahiddhā natthīti ayamattho, sammadeva, patiṭṭhāpitoti veditabbaṃ. Tatrāyaṃ yojanā – yasmā sammāsambuddho amhākaṃ satthā, tasmā atthi kho no, āvuso, satthari pasādo, sammāsambuddhattā cassa svākhāto dhammoti atthi dhamme pasādo, tato eva ca atthi sīlesu paripūrakāritāti sahadhammikā…pe… pabbajitā cāti evamettha satthari pasādena dhamme pasādo, tena saṅghasuppaṭipattīti ayañca nayo lesenapi parappavādesu natthīti idheva samaṇo…pe… samaṇehi aññehīti.
“导师的信赖”即以坚定信心表达，对“世尊”以及其他称谓均表示信任的教义称为“应当信任的法”。由此可见佛陀及所证悟之正法之殊胜，因此本句“法之信赖”表示法之纯正，对僧众之和合圆满有所依靠。由此得知，法义无二，乃由沙利子等高僧传承，故共证实，令世尊“乃我们导师”。因此，可信赖乃理所当然。乃师信赖、法信赖、戒律守持等，均随师所传而全备。此等信赖乃僧众得以圆满守持戒律，遂成办道之共识。故本段断言，对于外道人等亦无异议。此即“师的信赖”和“法的信赖”之涵义。故称此为僧团圆满和合之证据，且此道容易理解，不足为外论所动摇。
Paṭividdhasaccānaṃ pahīnānurodhānaṃ gehassitapemassa asambhavo evāti ‘‘idānī’’ti vuttaṃ. Yadi evaṃ ‘‘upajjhāyena, bhikkhave, saddhivihārikamhi puttapemaṃ upaṭṭhapetabbaṃ’’tiādivacanaṃ (mahāva. 65) kathanti? Nayidaṃ gehassitapemaṃ sandhāya vuttaṃ, taṃsadisattā pana pemamukhena vutto mettāsneho. Na hi bhagavā bhikkhū saṃkilese niyojeti. Evarūpaṃ pemaṃ sandhāyāti pasādāvahaguṇāvahato pūraṇādīsu bhatti pasādo na hoti, pasādapatirūpakā pana lobhapavattīti daṭṭhabbā. Theroti mahāsaṅgharakkhitatthero. Yena aṭṭhakathā potthakaṃ āropitā. Ekova satthā anaññasādhāraṇaguṇattā, aññathā anacchariyattā satthulakkhaṇameva na paripūreyya. Visuṃ katvāti aññehi vivecetvā attano āveṇikaṃ katvā. ‘‘Amhākaṃ satthā’’ti byāvadantānaṃ aññesaṃ satthā na hotīti atthato āpannameva hoti, tathā ca padesavattiniṃ tassa satthutaṃ paṭijānantā paripuṇṇalakkhaṇasatthutaṃ icchantānampi tato viruddhā satthubhāvapariyesanena parājitā honti. Pariyattidhammeti adhikabrahmaguṇasuttageyyādippabhedasamaye. Tattha ajasīla…pe… kukkurasīlādīsūti idaṃ yebhuyyena aññatitthiyānaṃ tādisaṃ vatasamādānasabbhāvato vuttaṃ, ādi-saddena yamaniyamacātuyāmasaṃvarādīnaṃ saṅgahoti. Adhippayāsoti adhikaṃ payasati payujjati etenāti adhippayāso, savisesaṃ adhikattabbakiriyā (a. ni. ṭī. 2.3.117). Tenāha ‘‘adhikappayogo’’ti.
驳斥误解诸真理，要求放弃家中亲爱的无理念头为不可能，此亦因此说“现在乃止断之时”。假使有人言“比库们当以执事比库之父母之亲爱为念”，事实上此言并非是对家中此爱之正念，实为慈悲、友爱、无贪著之爱。世尊不令比库等染污此爱。此爱虽以稳固信念加持，包裹圣贤之德，但不能作为对欲望的信赖，其信赖皆来自完全清净之安稳品质。安稳信赖乃断除贪欲之势，而贪欲依然生起即属负面。长老者为伟大僧团护持者，著录此义集成一部《论书》。佛陀为唯一导师，以非常罕见之崇高德行立教，道理绝不可被随意改变。分辨清楚者称为“慧者”，反与疑迷俱成败。广义之教义文献记载极多，例如论释禅定力、智慧等诸天尊经藏均具同时期文献以证。此法中确有忏悔、戒律、比殊逐条说明，称篡改为“附加说法”，意旨“多加与耍弄说法”，详见注释。
Tassapasādassa pariyosānabhūtāti tassa satthari dhamme ca pasādassa niṭṭhānabhūtā. Niṭṭhāti mokkho. Samayavādīnañhi tasmiṃ tasmiṃ samaye tadupadesake ca pasādo yāvadeva mokkhādhigamanaṭṭho. Diṭṭhigatikā tathā tathā attano laddhivasena niṭṭhaṃ parikappenti yevāti āha ‘‘niṭṭhaṃ apaññapento nāma natthī’’ti. Brāhmaṇānanti brāhmaṇavādīnaṃ. Tesaṃ ekacce brahmunā salokatā niṭṭhāti vadanti, ekacce tassa samīpatā, ekacce tena saṃyogo niṭṭhāti vadanti. Tattha ye salokatāvādino samīpatāvādino ca, te dvedhāvādino, itare advedhāvādino. Sabbepi te atthato brahmalokupapattiyaṃyeva niṭṭhāsaññino. Tattha hi nesaṃ niccābhiniveso yathā taṃ bakassa brahmuno. Tena vuttaṃ ‘‘brahmaloko niṭṭhā’’ti. Brahmalokoti paṭhamajjhānabhūmi. Mahātāpasānanti vekhanasāditāpasānaṃ. Mahābrahmā viya paṭhamajjhānabhūmiyaṃ ābhassaresu eko sabbaseṭṭho natthīti ‘‘ābhassarā’’ti puthuvacanaṃ. Paribbājakānanti sañcayādiparibbājakānaṃ. Anto ca mano ca etassa natthīti anantamānaso. Ājīvakānañhi sabbadābhāvato ananto, sukhadukkhādisamatikkamanato amānaso. Iminā aṭṭhahi lokadhammehi upakkiliṭṭhacittataṃ dasseti.
此处“信赖结束”指导师法义里的信赖圆满，所谓完成、究竟。所谓完成即涅槃。辩护者所称说法究竟完成，即为涅槃境界达成证悟结果。婆罗门即婆罗门学者。有些婆罗门认为完成是到达神祇之境，有些认为是接近某种境界，有些认为是与之契合。此中有双重说法与非双重说法。其实这皆指佛教中大梵天境界之误解。俗人执著视如确实，故称“大梵天到达完成”。大梵天是初禅界的诸天中最尊者，有无边光明，称为“光明伏藏”。游方者即流动的游行修行者。此处说“无边无心”，指心无边际且无所住。阿耆婆教徒因常无一切诸法无常，无量性，超越苦乐，因此无心。此论述共列八种世法之烦恼产生心念扭曲之情况。
Papañce yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Taṇhādiṭṭhiyova adhippetā mamaṅkāraahaṅkāravigamassa adhippetattā. Yathā pañcasu ṭhānesu ekova kileso lobho āgato, evaṃ dvīsu ṭhānesu tayo kilesā āgatā ‘‘doso moho diṭṭhī’’ti. ‘‘Sadosassā’’ti hi vuttaṭṭhāne paṭighaṃ akusalamūlaṃ gahitaṃ, ‘‘paṭiviruddhassā’’ti virodho, ‘‘samohassā’’ti moho akusalamūlaṃ, ‘‘aviddasuno’’ti malyaṃ, asampajaññaṃ vā, ‘‘saupādānassā’’ti ‘‘natthi dinna’’ntiādinā nayena gahaṇaṃ, ‘‘papañcārāmassā’’ti papañcuppattivasena.
所谓应当发生境界的分别，皆依此所说。渴爱及见见等因缘，持我我所我慢者，皆由其缘而起。譬如五处同时只现一染污即贪欲，二处同时则现三种染污，即嗔恚、痴睡、见解。所谓“恚者”乃于前文提及者，执持愤怒为不善业之根；所谓“对立者”意谓敌对反逆；所谓“迷惑者”即无明沦眠之根；所谓“无明听觉者”乃熏染不觉察；所谓“有执着者”则因未被给予缘故，而生坚执受持；所谓“纷扰者”即由纷纶绵延之性发生纷乱分别。
Ākāratoti pavattiākārato. Padantarena rāgavisesassa vuccamānattāādito vuttaṃ sarāgavacanaṃ oḷārikaṃ rāgavisayanti āha ‘‘pañcakāmaguṇikarāgavasenā’’ti. Gahaṇavasenāti daḷhaggahaṇavasena. ‘‘Anuruddhapaṭiviruddhassā’’ti ekapadavasena pāḷiyaṃ āgatattā ekajjhaṃ paduddhāro kato. Tattha pana ‘‘anuruddhassā’’ti subhavasenāti evamattho vattabbo. Na hi paṭivirujjhanaṃ subhavasena hoti. Papañcuppattidassanavasenāti kilesakammavipākānaṃ aparāparuppattipaccayatāya saṃsārassa papañcanaṃ papañco, tassa uppattihetubhāvadassanavasena. Taṇhā hi bhavuppattiyā visesapaccayo. Taṇhāpaccayā upādānadassanavasenāti taṇhāpaccayassa upādānassa dassanavasena, yadavatthā taṇhā upādānassa paccayo, tadavatthādassanavasena. Phalena hi hetuvisesakittanametanti. Evaṃ viddhaṃsethāti kāmarāgabhavataṇhādivasena lobhaṃ kasmā evaṃ vippakiretha. Taṇhākaraṇavasenāti taṇhāyanakaraṇavasena subhākāraggahaṇavasena. Subhanti hi ārammaṇe pavatto rāgo ‘‘subha’’nti vutto.
造相者，即由流转之相所生。由词语而言，为情欲专注之所称，谓“诸情欲具所之五种效染染根”。所谓坚执缠缚者，谓由锐利坚固之束缚力。阿难弟子言「无对立」，此一单独词义，应作「具善意」解，盖对立必属恶意，故不能谓善。所谓现纷乱因见者，是指染污业果报不断转生轮回，纷乱缘起之显现。渴爱者，为生命生成之特别因缘，依渴爱则生取执，取执则有相应之显现。由此显现故，故曰有缘有果。由此知其由渴爱贪欲等执着所成，何以缘此亦陷于恶境。由渴爱生作因者，即由相好坚执之因所生，善名为“优美”。
§142
142. Vadanti etenāti vādo, diṭṭhivādo. Diṭṭhivasena hi ‘‘sassato attā ca loko ca, asassato attā ca loko cā’’ti ca diṭṭhigatikā paññapenti. Tenāha ‘‘dvemā, bhikkhave, diṭṭhiyo’’ti (ma. ni. 1.142). Taṇhārahitāya diṭṭhiyā abhāvato taṇhāvaseneva ca attano sassatabhāvābhinivesoti katvā vuttaṃ ‘‘taṇhādiṭṭhivasenā’’ti. Allīnāti nissitā. Upagatāti avissajjanavasena ekibhāvamiva gatā. Ajjhositāti tāya diṭṭhiyā gilitvā pariniṭṭhāpitā viya tadantogadhā. Tenāha ‘‘anupaviṭṭhā’’ti. Yathā gahaṭṭhānaṃ kāmajjhosānaṃ vivādamūlaṃ, evaṃ pabbajitānaṃ diṭṭhajjhosānanti āha ‘‘vibhavadiṭṭhiyā te paṭiviruddhā’’ti. Diṭṭhivirodhena hi diṭṭhigatikavirodho.
“一四二、言辞者即论说，见论。由见所成说，是谓“常有我与世处，非常有我与世处”，即自作见解。由此说“二种见解”，即渴爱除尽之见与有渴爱之见。渴爱除尽之见，因无渴有所依，故亦称“无渴之见”，亦谓恒常我之执著。谓“除尽者”即远离所依；谓“自离者”即似于吞噬了昔所持之见而断尽，如是意即“未生”。又谓“非显现”，谓如宅邸中火灾根本，如同比库比库尼心中烦劳见失，此谓见之迁转。又谓“对立见”，谓修行者中存在不相契合之见解对立。因见之对立，便为见之相违。
Khaṇikasamudayo uppādakkhaṇoti āha ‘‘diṭṭhīnaṃ nibbattī’’ti. Diṭṭhinibbattiggahaṇeneva cettha yathā diṭṭhīnaṃ paṭiccasamuppannatā vibhāvitā, evaṃ diṭṭhivatthunopīti ubhayesampi aniccatā dukkhatā anattatā ca vibhāvitāti daṭṭhabbaṃ. Yāni paṭisambhidānayena (paṭi. ma. 1.122) ‘‘paccayasamudayo aṭṭha ṭhānānī’’ti vuttāni, tāni dassento ‘‘khandhāpī’’tiādimāha. Tattha khandhāpi diṭṭhiṭṭhānaṃ ārammaṇaṭṭhena ‘‘rūpaṃ attato samanupassatī’’tiādivacanato (saṃ. ni. 3.81; 4.345). Avijjāpi diṭṭhiṭṭhānaṃ upanissayādivasena paccayabhāvato. Yathāha – ‘‘assutavā, bhikkhave, puthujjano ariyānaṃ adassāvī ariyadhammassa akovido’’tiādi (ma. ni. 1.2, 461; saṃ. ni. 3.1, 7). Phassopi diṭṭhiṭṭhānaṃ. Yathā cāha ‘‘tadapi phassapaccayā (dī. ni. 1.118-130), phussa phussa paṭisaṃvediyantī’’ti (dī. ni. 1.144) ca . Saññāpi diṭṭhiṭṭhānaṃ. Vuttañhetaṃ ‘‘saññānidānā hi papañcasaṅkhāti (su. ni. 880), pathaviṃ pathavito saññatvā’’ti (ma. ni. 1.2) ca ādi. Vitakkopi diṭṭhiṭṭhānaṃ. Vuttampi cetaṃ ‘‘takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhū’’ti (su. ni. 892; mahāni. 121) ‘‘takkī hoti vīmaṃsī’’ti (dī. ni. 1.34) ca ādi. Ayonisomanasikāropi diṭṭhiṭṭhānaṃ. Yathāha bhagavā ‘‘tasseva ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati, atthi me attāti assa saccato thetato diṭṭhi uppajjatī’’tiādi (ma. ni. 1.19). Samuṭṭhāti etenāti samuṭṭhānaṃ, tassa bhāvo samuṭṭhānaṭṭho, tena. Khaṇikatthaṅgamo khaṇikanirodho. Paccayatthaṅgamo avijjādīnaṃ accantanirodho. So pana yena hoti, taṃ dassento ‘‘sotāpattimaggo’’ti āha. Cattāro hi ariyamaggā yathārahaṃ tassa tassa saṅkhāragatassa accantanirodhahetu, khaṇikanirodho pana ahetuko.
瞬间生起谓发生瞬间，即言“见之生起”。生起即指因缘条件成就之生起。此处以见之缘生性为喻，明见之依缘起性。见皆无常苦无我，彼二者当体应观，于此可见。以知识分别说“有八种缘起”，其中将“五蕴等”皆涵于内。例如身见即以五色等身相为所执，闻见及触见等，皆为见之条件依伏。无明亦为见之依缘。譬如“未经闻闻小乘者，难知圣法。”感触亦为见缘，谓“由触缘而感受不息”，又如概念，此所说：“对概念乃取执，五蕴相续。”思维亦为见之基础，谓“理性引入判断，常言二义”。不善思亦是，谓“不了解之见所生混乱”。由此说“险恶思虑因断灭，见中致生异端见解”。“集起”即指其发作之意，即顿时成就之意，谓系列条件共聚时生此见。瞬起灭即分别，此即“缛集诸条件”而渐灭。条件灭即无明诸根断。由此显示为“初果圣道”。四圣道中，此道为断灭汝之造作，瞬灭彼等烦恼，然道果永断有余。
Ānisaṃsanti udayaṃ. So pana diṭṭhadhammikasamparāyikavasena duvidho. Tattha samparāyiko duggatiparikilesatāyaādīnavapakkhiko evāti itaraṃ dassento ‘‘yaṃ sandhāyā’’tiādimāha. Ādīnavampi diṭṭhadhammikameva dassento ‘‘diṭṭhiggahaṇamūlakaṃ upaddava’’ntiādimāha. Sotiādīnavo. Ādīnanti ādi-saddena naggiyānasanasaṅkaṭivatādīnaṃ saṅgaho. Nissarati etenāti nissaraṇanti vuccamāne dassanamaggo eva diṭṭhīnaṃ nissaraṇaṃ siyā, tassa pana atthaṅgamapariyāyena gahitattā sabbasaṅkhatanissaṭaṃ nibbānaṃ diṭṭhīhipi nissaṭanti katvā vuttaṃ ‘‘diṭṭhīnaṃ nissaraṇaṃ nāma nibbāna’’nti. Iminātiādīsu vattabbaṃ anuyogavatte vuttanayameva.
缘起相续，谓见法连续，有二。其一是缘起连结，指众恶趣苦轮回之因缠结，谓“所依缘”等。由缘结连锁言，谓“所依所缠绕织”。又谓“恶缘诱惑”，即由见法流毒作苦集因缘。由此谓“恶缘乃现害本根”。又谓“现起不净”，谓为见众生之毒害起因。谓“由所依缘致灾难”。曰“见法生灭乃除灭之途”，谓见诸有漏烦恼解脱之道。很显然此说，谓“All conditions originated are impermanent”;又谓“见法之解脱名涅槃”。
§143
143.Diṭṭhicchedanaṃ dassentoti sabbupādānapariññādassanena sabbaso diṭṭhīnaṃ samucchedavidhiṃ dassento. Vuttāyevāti –
一四三、断见即断除一切执着显现，谓断见之法。根断者为除掉一切造作之根源。谓“已说”。
‘‘Upādānāni cattāri, tāni atthavibhāgato;
「取有」有四种，按其义分述；
Dhammasaṅkhepavitthārā, kamato ca vibhāvaye’’ti. (visuddhi. 2.645) –
法义由简入繁、从所欲处来分别成立。
Gāthaṃ uddisitvā atthavibhāgādivasena vuttāyeva. Kāmaṃ ito bāhirakānaṃ ‘‘imāni upādānāni ettakāni cattāri, na ito bhiyyo’’ti īdisaṃ ñāṇaṃ natthi, kevalaṃ pana keci ‘‘kāmā pahātabbā’’ti vadanti, keci ‘‘natthi paro lokoti ca, micchā’’ti vadanti, apare ‘‘sīlabbatena suddhīti ca, micchā’’ti vadanti, attadiṭṭhiyā pana micchābhāvaṃ sabbaso na jānanti eva. Yattakaṃ pana jānanti, tassapi accantappahānaṃ na jānanti, tathāpi sabbassa pariññeyyassa pariññeyyaṃ paññapemaicceva tiṭṭhanti. Evaṃbhūtānaṃ pana nesaṃ tattha yādisī paṭipatti, taṃ dassento satthā ‘‘santi, bhikkhave’’tiādimāha. Tattha santīti saṃvijjanti. Tena tesaṃ diṭṭhigatikānaṃ vijjamānatāya avicchedataṃ dasseti. Eketi ekacce. Samaṇabrāhmaṇāti pabbajjupagamanena samaṇā, jātimattena ca brāhmaṇā. Sabbesanti anavasesānaṃ upādānānaṃ samatikkamaṃ pahānaṃ. Sammā na paññapentīti yesaṃ paññapenti, tesampi sammā pariññaṃ na paññapenti. Idāni taṃ atthaṃ vitthārato dassetuṃ ‘‘kecī’’tiādi vuttaṃ. Tattha hotika-kuṭīcaka-bahūdaka-haṃsa-paramahaṃsa-kājaka-tidaṇḍa-monavata-seva-pārupaka-pañcamarattika- somakāraka-mugabbata-carabāka-tāpasa-niganthā-jīvaka-isi-pārāyanika-pañcātapika-kāpila- kāṇāda-saṃsāramocaka-aggibhattika-magavatika-govatika-kukkuravatika-kāmaṇḍaluka- vaggulivatika-ekasāṭaka-odakasuddhika-sarīrasantāpaka-sīlasuddhika-jhānasuddhika-catubbidha- sassatavādādayo channavuti taṇhāpāsena ḍaṃsanato, ariyadhammassa vā vibādhanato pāsaṇḍā. Vatthupaṭisevanaṃ kāmanti byāpārassa vatthuno paṭisevanasaṅkhātaṃ kāmaṃ. Theyyena sevantīti paṭihatthaādisamaññāya lokassa vacanavasena sevanti. Tīṇi kāraṇānīti ‘‘natthi dinna’’ntiādinayappavattāni diṭṭhivisesabhūtāni vaṭṭakāraṇāni.
此偈言其义分等已如前所述。欲欲者，外道及外行者谓此四取有仅于此处，不可更多；有人仅说“欲应当舍”，有人谓“无他方世界，皆妄说”，有人曰“仅以持戒为清净，亦伪”，但其自见未能断除伪见。所知者虽有限，故彼未能彻底舍断，仍自以为已了知真理，实则非也。由此缘故，世尊显示彼等所行之恶行，于众比库言曰：“彼此业障俱存。”由此显明彼等见解之迷惑未断，难以分明。分别之谓有一，有异。一谓比库、婆罗门，是指出家修行者及天生婆罗门。皆当究竟超越诸取有之执着，断除之。所谓“正知者不言”，言者亦非正知。今为详述其中义故有“某些”等说。列举诸名—小茅屋、水池、天鹅、大天鹅守护者、恶鬼仆从、苦行者、独行者、独行僧之家族、宾多纳族、玛哈果提德族、玛哈咖毕那族、雷瓦达族、准德族、索那族、毕陵达瓦差族、答巴马喇子族等，以及禁欲苦行说、三禅断欲、常见等派，无论如何被欲火毁坏，或与圣法相违，皆属旁门左道。欲界业果缘身受用，因而称为欲业。亦以习用世俗语言称“事奉”。三因成者谓无施与即无因，诸见特具定议之因，皆为作业因。
Atthasallāpikāti atthassa sallāpikā, dvinnaṃ adhippetatthasallāpavibhāvinīti adhippāyo. Dvinnañhi vacanaṃ sallāpo. Tenāha ‘‘pathavī kirā’’tiādi.
义说者谓由义生语言，义有两种以主导义理差别，即主威义。言即语言。故言曰“地狱善恶”者乃此义说。
Yo titthiyānaṃ attano satthari dhamme sahadhammikesu ca pasādo vutto, tassa anāyatanagatattā appasādakabhāvadassanaṃ pasādapacchedo. Tathāpavatto vādo pasādapacchedavādo vutto. Evarūpeti īdise vuttanayena kilesānaṃ anupasamasaṃvattanike. Dhammeti dhammapatirūpake. Vinayeti vinayapatirūpake. Titthiyā hi kohaññe ṭhatvā lokaṃ vañcentā dhammaṃ kathemāti ‘‘sattime kāyā akaṭā akaṭavidhā’’tiādinā (dī. ni. 1.174) yaṃ kiñci kathetvā tathā ‘‘vinayaṃ paññapemā’’ti gosīlavaggulivatādīni paññapetvā tādisaṃ sāvake sikkhāpetvā ‘‘dhammavinayo’’ti kathenti, taṃ sandhāyetaṃ vuttaṃ ‘‘dhammavinaye’’ti. Tenāha ‘‘ubhayenapi aniyyānikaṃ sāsanaṃ dassetī’’ti. Parittampi nāma puññaṃ kātukāmaṃ maccheramalābhibhūtatāya nivārentassa antarāyaṃ tassa karoto diṭṭheva dhamme viññūhi garahitabbatā samparāye ca duggati pāṭikaṅkhā, kimaṅgaṃ pana sakalavaṭṭadukkhanissaraṇāvahe jinacakke pahāradāyino titthakarassa tadovādakarassa cāti imamatthaṃ dassento ‘‘aniyyānikasāsanamhi hī’’tiādimāha. Yathā so pasādo samparāye na sammaggato attano pavattivasenāti dassento ‘‘kañci kālaṃ gantvāpi pacchā vinassati yevā’’ti āha, aveccappasādo viya accantiko na hotīti attho.
对于外道师长及同行教中所说之信心，若非由彼岸解脱所建立，则为非正信。或谓此类言论断除烦恼，谓为能断烦恼之言或法。此说意谓如是而论，系烦恼不住持之言。法者为法体现；律者为律体现。外道多为渴恨心造世界及言法之我执，如何能知“七处身体罢、身法未罢”者？彼辈妄造所言，持戒等法，如玛哈咖吒那等人所示，以其教相等，用以训诫弟子曰“法与律”。解说曰此为教法两端。又称“破戒者示范极果法”，为守护福德止恶之缘故。以明显法喜及灭除恶趣之贪念，使贤圣眼净乃至舍禅人，彼佛眼所断雾障，示此为非正法。世尊言：“非正法有害故。”又仿佛说：“虽短暂，然陷灭失。”意即此信未尽正信，未得正解。
Sampajjamānā yathāvidhipaṭipattiyā tiracchānayoniṃ āvahati. Kammasarikkhakena hi vipākeneva bhavitabbaṃ. Sabbampi kāraṇabhedanti sabbampi yathāvuttaṃ titthakarānaṃ sāvakānaṃ apāyadukkhāvahaṃ micchāpaṭipattisaṅkhātaṃ kāraṇavisesaṃ. So panesa pasādo na niyyāti micchattapakkhikattā surāpītasiṅgāle pasādo viya. Suraṃ parissāvetvā chaḍḍitakasaṭaṃ surājallikaṃ. Brāhmaṇā nāma dhanaluddhāti adhippāyenāha ‘‘imaṃ vañcessāmī’’ti. Kaṃsasatāti kahāpaṇasatā.
正行者常如法行为，却引外道恶种种世界堕落。因果所作分别详述，为断外道弟子恶行及不净异见之缘故。由彼恶行，正念远离，如酒醉猪狼引灭失信心。饮酒者汝自弃弃纯净报身。婆罗门皆为贪钱者，故言“我等志夺其财”。此谓百铜钱。
§144
144.Tassāti pasādassa. Sabbopi lobho kāmupādānanteva vuccatīti āha ‘‘arahattamaggena kāmupādānassa pahānapariñña’’nti. Evarūpeti īdise sabbaso kilesānaṃ upasamasaṃvattanike. Yathānusiṭṭhaṃ paṭipajjamānānaṃ apāyesu apatanavasena dhāraṇaṭṭhena dhamme. Sabbaso vinayanaṭṭhena vinaye. Tattha bhavadukkhanissaraṇāya saṃvattane.
144.“Tassāti pasādassa”者，即“因由信心也”。诸欲贪取终结故，通称此谓。言曰“由阿拉汉道以断除贪欲执著之成熟”。诸烦恼终止之法，具此性质。犹如遵行者在断灭中，以觉知守护佛法之正法为基。皆由律法严守为律。因此，发生出离世间苦之理。
Namassamāno aṭṭhāsi dve asaṅkhyeyyāni paccekabodhipāramīnaṃ pūraṇena tattha buddhasāsane paricayena ca bhagavati pasannacittatāya ca. ‘‘Ulūkā’’tyādigāthā rukkhadevatāya bhāsitā. Kāluṭṭhitanti sāyanhakāle divāvihārato uṭṭhitaṃ. Duggateso na gacchatīti duggatiṃ eso na gamissati. Morajiko murajavādako. Mahābherivādakavatthuādīnipi sitapātukaraṇaṃ ādiṃ katvā vitthāretabbāni.
称礼时，有两无数个独觉波罗蜜圆满，藉此于佛法中亲近世尊且心清净。所谓“猫头鹰”等颂，是树神所说。卡卢提提者，指暮时从昼寝中起者。谓不往恶道，此恶道非其所登。摩罗疾苦如魔王所说情境。并有如大怖畏者之事等，另做注解展开说明。
Paramattheti lokuttaradhamme. Kiṃ pana vattabbanti dhammepi paramatthe nimittaṃ gahetvā suṇantānaṃ. Sāmaṇeravatthūti pabbajitadivaseyeva sappena daṭṭho hutvā kālaṃ katvā devalokaṃ upapannasāmaṇeravatthu.
‘Paramattheti’者谓超越世界法。究竟义为何？谓以法为究竟义，取其相因而听闻。‘沙玛内拉故事’者，谓刚出家之日即得到完全之见，并计算时间后，获生天上而为沙玛内拉。
Khīrodananti khīrena saddhiṃ sammissaṃ odanaṃ. Timbarusakanti tindukaphalaṃ. Tipusasadisā ekā vallijāti timbarusaṃ, tassa phalaṃ timbarusakanti ca vadanti. Kakkārikanti khuddakaelāḷukaṃ. Mahātipusanti ca vadanti. Vallipakkanti khuddakatipusavalliyā phalaṃ. Hatthapatāpakanti mandāmukhi. Ambakañjikanti ambilakañjikaṃ. Khaḷayāguntipi vadanti. Doṇinimmajjaninti satelaṃ tilapiññākaṃ. Vidhupananti caturassabījaniṃ . Tālavaṇṭanti tālapattehi katamaṇḍalabījaniṃ. Morahatthanti morapiñchehi kataṃ makasabījaniṃ.
『乳粥』者，与乳混合之饭也。『柿果』者，君迁子之果实也。有一种藤蔓植物形似黄瓜，名曰柿树，其果实亦称柿果。『小瓜』者，小型冬瓜也，亦称大黄瓜。『藤蔓果』者，小型黄瓜藤之果实也。『手拍扇』者，慢转扇也。『芒果酸粥』者，酸味芒果粥也，亦称谷物酸粥。『槽浸』者，含油之芝麻饼也。『方形扇』者，四方形种子扇也。『棕榈扇』者，以棕榈叶制成之圆形扇也。『孔雀尾扇』者，以孔雀羽毛制成之驱蚊扇也。
Vuttanayānusārenevāti yasmā idhāpi yathāvuttaṃ sabbampi kāraṇabhedaṃ ekato katvā dassento satthā ‘‘taṃ kissa hetū’’ntiādimāha, tasmā tattha aniyyānikasāsane vuttanayassa anussaraṇavasena yojetvā veditabbaṃ.
“Vuttanayānusārenevāti”者，因本教法今亦如前所说，整体合于因别法之辨别。一切条件成就时，教师示现因为何等，言此如是。故须依止教典所说，善加依循研习，方能明了知之。
§145
145.Pariññanti pahānapariññaṃ. Tesaṃ paccayaṃ dassetunti upādānānaṃ pariññā nāma pahānapariññā. Tesaṃ accantanirodho adhippeto, so ca paccayanirodhena hotīti tesaṃ paccayaṃ mūlakāraṇato pabhuti dassetuṃ. Ayanti idāni vuccamāno ettha ‘‘ime cā’’tiādipāṭhe ‘‘kiṃ nidānā’’tiādisamāsapadānaṃ attho. Sabbapadesūti ‘‘taṇhāsamudayā’’tiādīsu sabbesu padesu. Iminā eva ca sabbaggahaṇena ‘‘phassanidānā’’tiādīnampi padānaṃ saṅgaho daṭṭhabbo. Ime aññatitthiyā upādānānampi samudayaṃ na jānanti, kuto nirodhaṃ, tathāgato pana tesaṃ tappaccayapaccayānampi samudayañca atthaṅgamañca yāthāvato jānāti, tasmā – ‘‘idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī’’ti (ma. ni. 1.139) yathāraddhasīhanādaṃ matthakaṃ pāpetvā dassento ‘‘ime ca, bhikkhave, cattāro upādānā’’tiādinā (ma. ni. 1.145) nayena desanaṃ paṭiccasamuppādamukhena otārento vaṭṭaṃ dassetvā ‘‘yato ca kho’’tiādinā vivaṭṭaṃ dassento arahattena desanāya kūṭaṃ gaṇhi, tamatthaṃ dassento ‘‘yasmā pana bhagavā’’tiādimāha. Taṃ suviññeyyameva.
145.“Pariññanti pahānapariññaṃ”者，谓断除之成熟。示其条件，谓执著断除之成熟即放弃成熟。其绝断者为核心所要，因其因缘灭故成，故述其因缘。今此为“这些”等文首之“为什么缘起”等合成词义。谓于所有词汇中，皆涵盖“渴求之起”等。又用此统一涵盖“触缘起”等诸词。异师不知执著生起，亦不知断灭。如来则明了其条件与依止，能合中而通达其生起与灭尽。是故——“诸比库啊，沙门……非他人说空”，此语自开狮子吼，显明“这四种执著”集义，依缘起理说，阐释循环，继而显现灭道，以阿拉汉所说义，使之易于明了。
Cūḷasīhanādasuttavaṇṇanāya līnatthappakāsanā samattā. · 《小狮子吼经注释》的隐义阐明已完毕。
2. Mahāsīhanādasuttavaṇṇanā第二 大狮子吼经注释
Vesālīnagaravaṇṇanā韦萨离城的说明
§146
146.Aparāparanti punappunaṃ. Visālībhūtatāyāti gāvutantaraṃ gāvutantaraṃ puthubhūtatāya. Tatrāti tassaṃ visālībhūtatāyaṃ. Chaḍḍitamatteti vissaṭṭhamatte. Ūmibhayādīhīti ūmikumbhīlaāvaṭṭasaṃsukābhayehi. Udakappavāhenāgatassapi ca usmā na vigacchati, usmā ca nāma īdisassa saviññāṇakatāya bhaveyyāti ‘‘siyā gabbho’’ti cintesi. Tathā hītiādi tattha kāraṇacintā. Puññavantatāya duggandhaṃ nāhosi, sausumatāya pūtikabhāvo. Dārakānaṃ puññūpanissayato aṅguṭṭhakato cassa khīraṃ nibbatti, khīrabhattañca labhi. Carimakabhave bodhisatte kucchigate bodhisattamātu viya udaracchaviyā acchavippasannatāya nicchavi viyāti katvā āha ‘‘nicchavī ahesu’’nti. Tesanti dvinnaṃ dārakānaṃ. Mātāpitaroti posakamātāpitaro. Abhisiñcitvā rājānaṃ akaṃsu rajjasampattiyā dāyakassa kammassa katattā, asambhinne eva rājakule uppannattā ca. Kumārassa puññānubhāvasañcoditā devatādhiggahitāti keci.
146.反复地说“先后相继”的意思。所谓“广阔化”即在村落之间一点一点表现为新生。此处说的“其广阔化”是指放弃的程度，即脱离母体的程度。“尘怖等”是因为尘埃、蚊虫及其他环绕所致的恐惧。即使水流冲刷发出的热气，也不会散失，而热气指的正是这种显现一般的知觉，想着“或许是胎儿”。如是因缘思维，包括慈悲等缘故，所以不会产生恶臭，而是净清的臭味。因施与子女恩德而结缘，于启示中，给食用的牛奶自然产生，且能得饮牛乳。将破坏旧业后，菩萨的母亲如同怀胎有望般腹部明净清晰，然后宣称“孕育已成”。这里指两名童子，父母即养育父母。经国王特别选定并授予王朝财富和赏赐而产生，且不曾更换家族。诸有些天神因感受童子功德而降临。
Purassa apareti purassa aparadisāya gāvutamatte ṭhāne jīvakambavanaṃ viya sapākāramandirake. Acirapakkantoti ettha na desantarapakkamanaṃ adhippetaṃ, atha kho sāsanato apakkamananti dassento ‘‘vibbhamitvā’’tiādimāha. Tenevāha ‘‘imasmā dhammavinayā’’ti. Parisatīti parisāyaṃ, janasamūheti attho. Janasamūhagato pana ‘‘parisamajjhe’’ti vutto. Bhāvanāmanasikārena vinā pakatiyāva manussehi nibbattetabbo dhammoti manussadhammo, manussattabhāvāvaho vā dhammo manussadhammo, anuḷāraṃ parittakusalaṃ. Yaṃ asatipi buddhuppāde vattati, yañca sandhāyāha ‘‘hīnena brahmacariyena, khattiye upapajjatī’’ti. ‘‘Amhākaṃ buddho’’ti buddhe mamattakārino buddhamāmakā. Sesapadadvayepi eseva nayo.
所谓“前者，后者”，是在指所在村庄之间的某地，如同柴房或营养场所。这里说“很快通行”非指异地移动，而是表明教法教义的传播，因此说“教法通行”。就称为“此教法”。“集会”即指会众人民集合的意义。因大众聚集而称“群众之中”。若无修持专注而于此断灭的即是“人法”，促使人成为人的现象以及顺应的行为即人法，是狭隘保守和细微的善法。与愚痴共同起始。又援引说“由于低劣的出家行为，出身于刹帝利族”，言语“我佛”是出自自我中心之想。其余也如上相关解释。
Uttarimanussadhammādivaṇṇanā上人法等的说明
Alaṃ ariyāya ariyabhāvāyāti alamariyo, rūpāyatanaṃ jānāti cakkhuviññāṇaṃ viya passati cāti ñāṇadassanaṃ, dibbacakkhu. Sammasanupage ca pana dhamme lakkhaṇattayañca tathā jānāti passati cāti ñāṇadassanaṃ, vipassanā. Nibbānaṃ, cattāri vā saccāni asammohapaṭivedhato jānāti passati cāti ñāṇadassanaṃ, maggo. Phalaṃ pana nibbānavaseneva yojetabbaṃ. Paccavekkhaṇā maggādhigatassa atthassa paccakkhato jānanaṭṭhena ñāṇadassanaṃ, sabbaññutā anāvaraṇatāya samantacakkhutāya ca ñāṇadassanaṃ. Lokuttaramaggo adhippeto, tasmiñhi paṭisiddhe sabbesampi buddhaguṇānaṃ asambhavoti adhippāyo. Tenāha ‘‘tañhi so bhagavato paṭisedhetī’’ti.
所谓“超越者”的佛陀觉悟之慧，即是理解色界根所生的眼识一般的觉知，这名为“知识观察”，亦称天眼。于正等觉的法中，亦分别知晓法的特性诸相，这名为“知识观察”、“观智”。对涅槃以及四谛，在无迷惑的开悟中知晓，这名为“知识观察”、“道智”。果报涅槃应与之联合。审视已得道果之意义后者，是以全知无碍、普遍通达为“知识观察”。这是超世间之道，但在道得成后，佛陀的功德皆无不成理作证，此谓定论。因而说“世尊反对此理。”
Sukhumaṃ dhammantaraṃ nāma jhānavipassanādikaṃ ācariyānuggahena gahitaṃ nāma natthi. Takkapariyāhatanti ‘‘iti bhavissati, evaṃ bhavissatī’’ti taṃtaṃdassetabbamatthatakkanena vitakkanamattena parito āhataṃ parivattitaṃ katvā. Tenāha ‘‘takketvā’’tiādi. Lokiyapaññaṃ anujānāti upanisinnaparisāya anukūladhammakathanatoti adhippāyo. Tenāha ‘‘samaṇo gotamo’’tiādi. Paṭibhātīti paṭibhānaṃ, ‘‘iti vakkhāmī’’ti evaṃpavattaṃ kathanacittaṃ, tato paṭibhānato jānanaṃ paṭibhānaṃ, āgamābhāvato sayameva upaṭṭhitattā sayaṃpaṭibhānaṃ. Tenāha ‘‘imināssa dhammesu paccakkhabhāvaṃ paṭibāhatī’’ti. Suphusitanti nibbivaraṃ. Aphusitatte hi sukhena vacīghoso na niccharati. Dantāvaraṇanti oṭṭhadvayaṃ. Jivhāpi thaddhatāya sukhena vacīghoso na niccharatīti āha ‘‘mudukā jivhā’’ti. Karavīkarutamañjutāya madhuro saro. Elaṃ vuccati doso, elaṃ gaḷatīti elagaḷā, na elagaḷā anelagaḷā, niddosā, na rujjhatīti attho. Sabbametaṃ rañjanasseva kāraṇaṃ dassento vadati.
所谓“细微法的差别”指由禅定与观禅支持的教学，教导而成之法。所谓辩论技巧即是“如此必将发生，如是将成”之推测，依理智推演、或为辩论而改变说法与转述。故称“辩论”。认为世俗智慧准许与会坐者发生对义利说法，称此策略。故曰“沙门果德玛”等。所谓表现即“表达”，故说“我已说”。接着由表达产生理解，称为“认识”。由于缺少经典，使得直承传承表现自己即为表达。于是说“自对此法义有明了认识”。所谓“圆滑者”即是清净的甘露。若不是清净，即不能快乐自在自然流露之声。所谓“牙齿遮盖”，是指上下对牙。舌头因柔软而能快乐流露声音，故称“柔软的舌头”。所谓“无罪”非指真正无罪，而是不痛苦，故意指无罪之义。以上全是因取悦世人而蒙说。
Pañca dhammāti gambhīrañāṇacariyabhūtānaṃ khandhādīnaṃ uggahaṇa-savana-dhāraṇa-paricaya-yonisomanasikāre sandhāyāha. Takkarassa sammā dukkhakkhayāyāti ettha sammā-saddo ubhayatthāpi yojetabbo ‘‘sammā takkarassa sammā dukkhakkhayāyā’’ti. Yo hi sammā dhammaṃ paṭipajjati, tasseva sammā dukkhakkhayo hoti. Yo pana vuttanayena takkaro, tassa niyyānaṃ atthato dhammasseva niyyānanti āha ‘‘so dhammo…pe… niyyāti gacchatī’’ti.
所谓五法，是指深厚慧行之五蕴等的概括、听闻、记忆、熟悉、熟思等有目的的念思注意。所谓“理智定”是指“正理、正苦集灭”，此正理二者均适用于说法“正理理智与正苦集灭”等。谁若依正法修行者，即会有正苦灭除。谁若依该语而为理智，其最终目的乃是法之归属，故说“是法……归于而行”。
§147
147.Kodhanoti kujjhanasīlo. Yasmā pana sunakkhatto kodhavasena kurūro pharusavacano ca, tasmā āha ‘‘kodhanoti caṇḍo pharuso cā’’ti. Tasmiṃ attabhāve maggaphalānaṃ upanissayo natthīti tasmiṃ attabhāve uppajjanārahānaṃ maggaphalānaṃ upanissayo natthi. Taṃ buddhā ‘‘moghapuriso’’ti vadanti yathā taṃ sudinnalāḷudāyiādike. Upanissaye satipi tasmiṃ khaṇe magge vā phale vā asati ‘‘moghapuriso’’ti vadanti yathā taṃ dhaniyūpasenattherādike. Samucchinnopanissaye pana vattabbameva natthi. Yathā ‘‘makkhali moghapuriso manussakhippaṃ maññe’’ti (a. ni. 1.311) tathā sunakkhattopīti āha ‘‘imassa panā’’tiādi. Assāti etena. Kattari hidaṃ sāmivacanaṃ. Kodhenāti kodhahetunā.
147.“忿怒”即易发脾气者。因其心轻薄，懊恼暴烈，语言粗恶，故曰“忿怒者亦称凶暴粗鲁”。在其本性中，诸行善法因忿怒没有功效，故业果之生不起作用。佛教称其为“愚人”，如苏定那、拉露达依等。其功效不存在时，也称“愚人”，如沙利子、巴利尊者等。义务断绝时则无该称呼。如经言“苦行者愚人我认为”。说“此为他者”等。义指因、忿怒之因。
Bhagavatoti sampadānavacanaṃ kuddhapadāpekkhāya. Pubbeti bhikkhukāle. Saddaṃ sotukāmoti so kira dibbacakkhunā tāvatiṃsabhavane devatānaṃ rūpaṃ passanto oṭṭhacalanaṃ passati, na pana saddaṃ suṇāti, tasmā tāsaṃ saddaṃ sotukāmo ahosi. Tena vuttaṃ ‘‘saddaṃ sotukāmo…pe… pucchī’’ti. So ca atīte ekaṃ sīlavantaṃ bhikkhuṃ kaṇṇasakkhaliyaṃ paharitvā badhiramakāsi, tasmā parikammaṃ karontopi abhabbova dibbasotādhigamāya. Taṃ sandhāya vuttaṃ ‘‘upanissayo natthīti ñatvā parikammaṃ na kathesī’’ti. Cintesīti attano micchāparivitakkitena ayoniso ummujjanto cintesi.
世尊之名，谓因怒生义。谓昔日比库时代。声欲闻者者，即是说由天眼观察，见于忉利天中诸天形相，见众生起伏出没，然则未闻其声，故彼等对声欲闻也成。由是所说“声欲闻者……问也”。彼时往昔有一持戒严谨比库，挤压耳孔致聋，故虽曾努力，亦不得天耳通。对此缘故，谓“依止无有”，了知故不言其由。此乃由其自误非正思维妄想所躁念而思之。
Niyyānikattāvabodhanato abhedopacārena ‘‘desanādhammo niyyāniko’’ti vutto. Niyyāno vā ariyamaggo bodhetabbo etassa atthīti niyyāniko desanādhammo. Attani atthitaṃ dasseti kiccasiddhidassanena tattha tattha pākaṭīkatattā, na paṭiññāmattena. Tathā hi yathāparādhaṃ taṃtaṃsikkhāpadapaññattiyā yathādhammaṃ veneyyajjhāsayānurūpañca aviparītadhammadesanāya devamanussehi yathābhisaṅkhatapañhānaṃ tadajjhāsayānukūlaṃ ṭhānaso vissajjanena ca bhagavato sabbattha appaṭihatañāṇacārabhāvena sabbaññutaññāṇaṃ viññūnaṃ pākaṭaṃ, tathā tattha tattha yamakapāṭihāriyakaraṇādīsu iddhividhañāṇādīnīti. Tenāha ‘‘mayhañcā’’tiādi. Anveti yathāgahitasaṅketassa anugamanavasena eti jānātīti anvayo. Tenāha ‘‘anubujjhatīti attho’’ti. Saṅketānugamanañcettha ‘‘yathāparādhaṃ taṃtaṃsikkhāpadapaññattiyā’’tiādinā vuttanayameva. Evaṃ yojanā veditabbāti yathā sabbaññutaññāṇena yojanā katā, evaṃ ‘‘evarūpampi nāma mayhaṃ iddhividhañāṇasaṅkhātaṃ uttarimanussadhamma’’ntiādinā tattha tattha yojanā veditabbā.
因教导显示必然性，无差别附会者，故谓“说法质实者乃必然者”。必然者或是圣道，依此理当证得之。此示自身所证，以功德消除之故，于各处显现明白，非凭推量。且如前例，依戒律教条及善法正见，若违法者应伏，且顺理正见教诲而不偏逆，天人以现成之问，依所思量顺应，各处世尊不动智行、无所拒断全知证者，明示广大悉见，诸智皆现，如彼各地幻术奇巧神通等。故言“我及诸……”，此含义，谓随所指信标跟随而至，谓“体解是意”。此所说典故“如前所示受戒教法”等即是。故应识此联系，谓以诸遍智结缘，如是“此类神通智”等逐处皆有此缘起。
Uttarimanussadhammādivaṇṇanā niṭṭhitā. · 上人法等之解释已结束。
Dasabalañāṇavaṇṇanā十力智解释
§148
148. Yadipi ādito abhiññāttayavasena desanāya āgatattā cetopariyañāṇānantaraṃ upari tisso abhiññā vattabbā siyunti vattabbaṃ siyā, atthato pana vijjāttayaṃ yathāvuttaabhiññāttayamevāti katvā ‘‘tisso vijjā vattabbā siyu’’nti vuttaṃ. Kasmā panettha ‘‘tāsu vuttāsu upari dasabalañāṇaṃ na paripūratī’’ti vuttaṃ, nanu imāni ñāṇāni sesābhiññā viya attano visayassa abhijānanaṭṭhaṃ upādāya abhiññāsu vattabbāni, akampiyaṭṭhaṃ pana upatthambhanaṭṭhañca upādāya balañāṇesu yathā sammāsatiādayo indriyabalabojjhaṅgamaggaṅgesūti? Nayidamevaṃ. Tattha hi dhammānaṃ dhammakiccavisesavibhāvanaparāya desanāya vuttaṃ, idha pana satthu guṇavisesavibhāvanaparāya desanāya tathā vattuṃ na sakkā atthato anaññattā, ekaccānaṃ puthujjanānaṃ evaṃ cittaṃ uppajjeyya ‘‘kimidaṃ bhagavā heṭṭhā vuttaguṇe punapi gaṇhanto guṇādhikadassanaṃ karotī’’ti. Tasmā suvuttametaṃ ‘‘upari dasabalañāṇaṃ na paripūratī’’ti.
148.虽最初凭超知观心见知之力而至说法后心知紧续，紧续间当有三种超知，或当有三种，或说应有三种超知。其义则为所述超知也。言“这等超知之上非充足十力智”者，岂非如余超知似为己事之所资依以认识对象，应乃借助力量等，如正念等根力、觉支之道？非也。盖此为因法功德差别，理应说法。如这里佛之功德之分别说法不得随心由理单一，若生一念外道人之心“佛虽从下说诸法，复何以更显功德”者，故明说“上非充足十力智”。
Aññehi asādhāraṇānīti kasmā vuttaṃ (a. ni. ṭī. 3.10.21), nanu cetāni sāvakānampi ekaccānaṃ uppajjantīti? Kāmaṃ uppajjanti, yādisāni pana buddhānaṃ ṭhānāṭṭhānañāṇādīni, na tādisāni tadaññesaṃ kadācipi uppajjantīti aññehi asādhāraṇānīti. Tenāha ‘‘tathāgatasseva balānī’’ti. Imameva hi yathāvuttalesaṃ apekkhitvā tadabhāvato āsayānusayañāṇādīsu eva asādhāraṇaguṇasamaññā niruḷhā. Kāmaṃ ñāṇabalānaṃ ñāṇasambhāro visesapaccayo, puññasambhāropi pana nesaṃ paccayo eva , ñāṇasambhārassapi vā puññasambhārabhāvato ‘‘puññussayasampattiyā āgatānī’’ti vuttaṃ.
谓为他所非凡，何以说？莫非因众弟子间亦生？彼生贪爱，然佛所境地如诸佛亲证之所知，非弟子中任何时发生。谓为他所非凡以示“如来之力”。此乃如前所说样态之差别，且由根本执着、习气智能所致名为非凡。贪爱窍智力为智聚特因，功德聚亦非其因，智聚或由功德聚所生，所谓“功德习集之所成”。
Pakatihatthikulanti (saṃ. ni. 2.22) giricaranadīcaravanacarādippabhedā gocariyakālāvakanāmā sabbāpi balena pākatikā hatthijāti. Dasannaṃ purisānanti thāmamajjhimānaṃ dasannaṃ purisānaṃ. Ekassa tathāgatassa kāyabalanti ānetvā sambandho. Ekassāti ca tathā heṭṭhākathāyaṃ āgatattā desanāsotena vuttaṃ. Nārāyanasaṅghātabalanti ettha nārā vuccanti rasmiyo, tā bahū nānāvidhā ito uppajjantīti nārāyanaṃ, vajiraṃ, tasmā nārāyanasaṅghātabalanti vajirasaṅghātabalanti attho. Ñāṇabalaṃ pana pāḷiyaṃ āgatameva, na kāyabalaṃ viya aṭṭhakathāruḷhamevāti adhippāyo. ‘‘Saṃyuttake āgatāni tesattati ñāṇāni sattasattati ñāṇānī’’ti vuttaṃ (vibha. mūlaṭī. 760), tattha pana nidānavagge sattasattati āgatāni catucattārīsañca, tesattati pana paṭisambhidāmagge (paṭi. ma. 1.73 mātikā) sutamayādīni āgatāni dissanti, na saṃyuttake. Aññānipīti etena ñāṇavatthuvibhaṅge ekakādivasena vuttāni, aññattha ca ‘‘pubbante ñāṇa’’ntiādinā (dha. sa. 1076) brahmajālādīsu (dī. ni. 1.36) ca ‘‘tayidaṃ tathāgato pajānāti, imāni diṭṭhiṭṭhānāni evaṃ gahitānī’’tiādinā vuttāni anekāni ñāṇappabhedāni saṅgaṇhāti. Yāthāvapaṭivedhato sayañca akampiyaṃ puggalañca taṃsamaṅgiṃ neyyesu adhibalaṃ karotīti āha ‘‘akampiyaṭṭhena upatthambhanaṭṭhena cā’’ti.
所谓显赫象徵，于山林河流道路等地名之类别，皆由力标志，鲜明有象，是尘象象形。如十人谓中间者为十人。谓一如来之身力牵引而成彼处联系。又一如来之言，出经闻法所记录。所谓“那罗延众力”，此“那罗”谓光束，诸多多样自他发出，故谓“那罗延众力”即光束众力。知识力为显现已来，不如身力般大依势。云“相应部有三百七十二智”，其里缘起篇三百七十二智及四十四经及对法种类分别，闻闻等三重智等，非相应部。所谓他智者，当以此知识性分别法，或另有“过去之智”等分别，诸多智种集合。亦知有力，曰“由坚定梵行及力之助成”等。
Usabhassa idanti āsabhaṃ, (a. ni. ṭī. 2.4.8) seṭṭhaṃ ṭhānaṃ. Sabbaññutapaṭijānanavasena abhimukhaṃ gacchanti, aṭṭha vā parisā upasaṅkamantīti āsabhā, pubbabuddhā. Idaṃ panāti buddhānaṃ ṭhānaṃ sabbaññutameva vadati. Tiṭṭhamānovāti avadantopi (saṃ. ni. ṭī. 2.2.22) tiṭṭhamānova paṭijānāti nāmāti attho. Upagacchatīti anujānāti.
牛众处即名觋，谓为第一清净所。诸能知悉广大一切，八众随侍而集，谓觋众旧佛所往之处。此谓佛之众处，谓为最广大。立止之意，谓虽言立止，实则即为立住之意。接近者谓允其来。
Aṭṭhasu parisāsūti ‘‘abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ khattiyaparisaṃ…pe… tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta, na samanupassāmī’’ti (ma. ni. 1.151) vuttāsu aṭṭhasu parisāsu. Abhītanādaṃnadatīti parato dassitañāṇayogena dasabalohanti abhītanādaṃ nadati. Sīhanādasuttena khandhavagge (saṃ. ni. 3.78) āgatena.
所谓八众集会，是记述我，沙利子，认识众多百位族姓军众……诸处，实则我不见彼有恐怖或畏惧的征兆，沙利子，这征兆我不能观察也——此语出自《中部尼柯耶》1-151中八众集会的记载。由观察他方发出的震动声波而现，震动乃为震响声。此音似狮吼之声，出自集部《中部尼柯耶》3-78章。
‘‘Devamanussānaṃ catucakkaṃ vattatī’’ti (a. ni. 4.31) suttasesena sappurisūpassayādīnaṃ phalasampattipavatti, purimasappurisūpassayādiṃ upanissāya pacchimasappurisūpassayādīnaṃ sampattipavatti vā vuttāti ādi-saddena tattha ca cakka-saddassa gahaṇaṃ veditabbaṃ. Vicakkasaṇṭhānā asani eva asanivicakkaṃ. Uracakkādīsūti ādi-saddena āṇāsamūhādīsupi cakka-saddassa pavatti veditabbā. ‘‘Saṅghabhedaṃ karissāma cakkabheda’’ntiādīsu (pārā. 409; cūḷava. 343) hi āṇā ‘‘cakka’’nti vuttā, ‘‘devacakkaṃ asuracakka’’ntiādīsu (a. ni. ṭī. 2.4.8) samūhoti. Paṭivedhaniṭṭhattā arahattamaggañāṇaṃ paṭivedhoti ‘‘phalakkhaṇe uppannaṃ nāmā’’ti vuttaṃ. Tena paṭiladdhassapi desanāñāṇassa kiccanipphatti parassa bujjhanamattena hotīti ‘‘aññātakoṇḍaññassa sotāpatti…pe… phalakkhaṇe pavattaṃ nāmā’’ti vuttaṃ. Tato paraṃ pana yāva parinibbānā desanāñāṇappavatti tasseva pavattitassa dhammacakkassa ṭhānanti veditabbaṃ pavattitacakkassa cakkavattino cakkaratanassa ṭhānaṃ viya.
“天人及人类的四轮转运行”——此语出自《增支部》4-31，描述善男子的善行成果之成熟，是以前善男子之功德为缘，后善男子之功德得以成熟，这里面“轮”字的用法需注意。轮字在这里表示圆转之意，不为座席。诸如“王轮”等词首尾经常出现“轮”字之用，“王轮”亦称“车轮”，如《巴拉长部》等有说明。又“众”字含多种义，例如“轮”为聚合之意。在“我们将制造国中分裂之轮”等词中，“轮”即为集会之圈。此处“轮”字和“众”字连用为众聚之象征。具足阿拉汉道知识者证知此轮为“出离标志”所生。由此可见，虽成就声闻果者，其义理修证亦须他人理解，故有文称“为他方不曾闻者之初果声出”。后以此义转至涅槃之教诲及转法轮之处，比喻转动之王、轮、宝；分别彰显开悟之涅槃后续缘起法轮。
‘‘Tiṭṭhatī’’ti vuttaṃ, kiṃ bhūmiyaṃ puriso viya? Noti āha ‘‘tadāyattavuttitāyā’’ti. Ṭhānanti cettha attalābho dharamānatā ca, na gatinivattīti āha ‘‘uppajjati ceva pavattati cā’’ti . Yattha panetaṃ dasabalañāṇaṃ vitthāritaṃ, taṃ dassento ‘‘abhidhamme panā’’tiādimāha. Sesesupi eseva nayo.
有谓“立于原地”，此如同人跻身某处，实非路径迁移之意。乃谓“此为诸有说法之地”，既有执着于处所与仅止于地之谓。复云“因起乃转”，意指虽立处不迁移，但有生住转变之理。讲解中以十种力量之智慧广为展现，谓此为义理所现。其余部分依此规则而转。
Samādiyantīti samādānāni, tāni pana samādiyitvā katāni hontīti āha ‘‘samādiyitvā katāna’’nti. Kammameva vā kammasamādānanti etena samādānasaddassa apubbatthābhāvaṃ dasseti muttagatasadde gatasaddassa viya. Gatīti nirayādigatiyo. Upadhīti attabhāvo. Kāloti kammassa vipaccanārahakālo. Payogoti vipākuppattiyā paccayabhūtā kiriyā.
“接受者”者，即取受之义，已受之事即已完成，故称“已受而成者”。所谓业即为业受，此处“受”字无初昔义，以成就形态为重。归依在“入生死道诸业”，谓业道之流转。因缘谓为“从业体”，时间者是业力之发酵成熟期。谓“作用者”乃依赖果报之行为。
Agatigāmininti nibbānagāminiṃ. Vakkhati hi ‘‘nibbānañcāhaṃ, sāriputta, pajānāmi nibbānagāmiñca maggaṃ nibbānagāminiñca paṭipada’’nti (ma. ni. 1.153). Bahūsupi manussesu ekameva pāṇaṃ ghātentesu kāmaṃ sabbesaṃ cetanā tassevekassa jīvitindriyārammaṇā, taṃ pana kammaṃ tesaṃ nānākāraṃ. Tesu (vibha. aṭṭha. 811) hi eko ādarena chandajāto karoti, eko ‘‘ehi tvampi karohī’’ti parehi nippīḷito karoti, eko samānacchando viya hutvā appaṭibāhamāno vicarati. Tesu eko teneva kammena niraye nibbattati, eko tiracchānayoniyaṃ, eko pettivisaye. Taṃ tathāgato āyūhanakkhaṇe eva – ‘‘iminā nīhārena āyūhitattā esa niraye nibbattissati, esa tiracchānayoniyaṃ, esa pettivisaye’’ti jānāti. Niraye nibbattamānampi – ‘‘esa mahāniraye nibbattissati, esa ussadaniraye’’ti jānāti. Tiracchānayoniyaṃ nibbattamānampi – ‘‘esa apādako bhavissati, esa dvipādako, esa catuppado, esa bahuppado’’ti jānāti. Pettivisaye nibbattamānampi – ‘‘esa nijjhāmataṇhiko bhavissati, esa khuppipāsiko, esa paradattūpajīvī’’ti jānāti. Tesu ca kammesu – ‘‘idaṃ kammaṃ paṭisandhimākaḍḍhissati, idaṃ aññena dinnāya paṭisandhiyā upadhivepakkaṃ bhavissatī’’ti jānāti.
“往无上涅槃者”谓涅槃归入者。语出《中部尼柯耶》1-153：“我知涅槃及涅槃归入之道及所行”，意指觉者了知涅槃及其道。众多世人皆共杀害一生命而造业，多因欲念，然业种多样。此中有者出自骄慢欲，亦有勉促急迫压迫他人者，亦有恍若同欲而甚微反覆者。由此一业，或生地狱、或生畜生、饿鬼界。佛在其命终时即知：“以此愤恚业力，将生地狱或畜生或饿鬼界”之理。生地狱者有大地狱与灭尽地狱等。生畜生者有所谓恶灵、二足、四足、多足等。饿鬼界者有贪欲熾盛、饥饿痛苦、依赖他物等种种。于此诸业中，业力掌握报应依止，已有果报即为成熟，依此业缘业报之变化现前。
Tathā sakalagāmavāsikesu ekato piṇḍapātaṃ dadamānesu kāmaṃ sabbesampi cetanā piṇḍapātārammaṇāva, taṃ pana kammaṃ tesaṃ nānākāraṃ. Tesu hi eko ādarena karotīti sesaṃ purimasadisaṃ, tasmā tesu keci devaloke nibbattanti, keci manussaloke, taṃ tathāgato āyūhanakkhaṇeyeva jānāti – ‘‘iminā nīhārena āyūhitattā esa manussaloke nibbattissati, esa devaloke, tatthāpi esa khattiyakule, esa brāhmaṇakule, esa vessakule, esa suddakule, esa paranimmitavasavattīsu, esa nimmānaratīsu, esa tusitesu, esa yāmesu, esa tāvatiṃsesu, esa cātumahārājikesu, esa bhummadevesū’’tiādinā tattha tattha hīnapaṇītasuvaṇṇadubbaṇṇaappaparivāramahāparivāratādibhedaṃ taṃ taṃ visesaṃ āyūhanakkhaṇeyeva jānāti.
居凡间诸村落中者，若有一人以布施众生为乐，皆以其意为施、布施之缘，其业亦诸多样。诸众中，或由骄傲造业，余者承继前缘故。故有些人转生天上，有些转生人间。佛于生命终时，即知：“由此缘起业力，将生人间、天上，或贵族，或婆罗门，或别处圣地，或诸诸天界及诸世间，皆知其轻重尊贱、光鲜暗秽、大小不同，好坏殊异”，均因其生之缘故。此等殊胜与不殊胜之分层，皆能于察知生命终止时所分别晓知。
Tathā vipassanaṃ paṭṭhapentesuyeva – ‘‘iminā nīhārena esa kiñci sallakkhetuṃ na sakkhissati, esa mahābhūtamattameva vavatthapessati, esa rūpapariggaheyeva ṭhassati, esa arūpapariggaheyeva, esa nāmarūpapariggaheyeva , esa paccayapariggahe eva, esa lakkhaṇārammaṇikavipassanāya eva, esa paṭhamaphaleyeva, esa dutiyaphale eva, esa tatiyaphale eva, esa arahattaṃ pāpuṇissatī’’ti jānāti. Kasiṇaparikammaṃ karontesupi – ‘‘imassa parikammamattameva bhavissati, esa nimittaṃ uppādessati, esa appanaṃ eva pāpuṇissati, esa jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā arahattaṃ gaṇhissatī’’ti jānāti. Tenāha ‘‘imassa cetanā’’tiādi.
如同建立观慧般，知此法门中，任何细微标记皆不可得显现；仅以诸大元素实体如实表现；于色蕴集合中立住；于非色蕴集合中立住；于名色蕴集合中立住；于缘生蕴集合中立住；此乃显现诸相之观慧；此为初果；此为次果；此为第三果；必能成就阿拉汉果。即便作色观修行，也知量此修行为参考标准，必生相应境相，必获安住，必能如付跏趺坐者入禅；得禅后建立观慧，即成就阿拉汉果。谓之「此为意行」等。
Kāmanato, kāmetabbato, kāmapaṭisaṃyuttato ca kāmo dhātu kāmadhātu. Ādi-saddena byāpādadhātu-rūpadhātu-ādīnaṃ saṅgaho. Vilakkhaṇatāyāti visadisasabhāvatāya. Khandhāyatanadhātulokanti anekadhātuṃ nānādhātuṃ khandhalokaṃ āyatanalokaṃ dhātulokaṃ yathābhūtaṃ pajānātīti yojanā. ‘‘Ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāma. Tesupi ekavidhena rūpakkhandho, ekādasavidhena rūpakkhandho (vibha. 33). Ekavidhena vedanākkhandho, bahuvidhena vedanākkhandho (vibha. 34-61). Ekavidhena saññākkhandho, bahuvidhena saññākkhandho (vibha. 62-91). Ekavidhena saṅkhārakkhandho, bahuvidhena saṅkhārakkhandho (vibha. 92-120). Ekavidhena viññāṇakkhandho, bahuvidhena viññāṇakkhandho’’ti (vibha. 121-149) evaṃ tāva khandhalokassa, ‘‘idaṃ cakkhāyatanaṃ nāma…pe… idaṃ dhammāyatanaṃ nāma. Tattha dasāyatanā kāmāvacarā, dve cātubhūmakā’’tiādinā (vibha. 156-171) āyatanalokassa, ‘‘ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma, tattha soḷasa dhātuyo kāmāvacarā, dve cātubhūmakā’’tiādinā (vibha. 172-188) dhātulokassa anekasabhāvaṃ nānāsabhāvañca pajānāti. Na kevalaṃ upādinnakasaṅkhāralokasseva, atha kho anupādinnakasaṅkhāralokassapi – ‘‘imāya nāma dhātuyā ussannattā imassa rukkhassa khandho seto, imassa kāḷo, imassa maṭṭho, imassa sakaṇṭako, imassa bahalattaco, imassa tanuttaco, imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ, imassa pupphaṃ nīlaṃ pītaṃ lohitaṃ odātaṃ sugandhaṃ duggandhaṃ, imassa phalaṃ khuddakaṃ mahantaṃ dīghaṃ rassaṃ vaṭṭaṃ susaṇṭhānaṃ dussaṇṭhānaṃ mudukaṃ pharusaṃ sugandhaṃ duggandhaṃ madhuraṃ tittakaṃ kaṭukaṃ ambilaṃ kasāvaṃ, imassa kaṇṭako tikhiṇo kuṇṭho ujuko kuṭilo tambo kāḷo odāto hotī’’tiādinā pajānāti. Sabbaññubuddhādīnaṃ eva hi etaṃ balaṃ, na aññesaṃ.
所谓欲为、应当欲为、与欲相应之欲，谓欲根界。由初之名称，将嗔根、色根等诸根总摄。所谓区分，谓明辨分别。所谓蕴、处、界者，是谓多种不同蕴、处、界，善知种种蕴处界之如实。谓此即为色蕴……谓此即为识蕴。于此中有一种色蕴，亦有十一种色蕴（详见分类33）；一种受蕴，多种受蕴（详见分类34-61）；一种想蕴，多种想蕴（详62-91）；一种行蕴，多种行蕴（详92-120）；一种识蕴，多识蕴（详121-149），此即是诸蕴处界之实况。所谓此为色根处界……此为法根处界。于此处界，十根各随欲境运行，二为四基础（详156-171）；于界处，谓此为眼根界……此为心识根界，其中十六根随欲境界运行，二为四基础（详172-188），通晓多种多样的本相与现象。非独于受制行蕴界，而且于非受制行蕴界，此根界因缘生起，如白树根丛，有白、黑、粗、滑、刺等相；有叶色、花色多样，俗称蓝、黄、赤、白、紫，香臭皆具；有果实大小长短、味苦甘、菠萝、醋味、黄赤色等；有刺细长、钝、弯曲、粗糙、黑白相间……等状况。此种俱足通达者之威力，非他人可及也。
Nānādhimuttikatanti nānāajjhāsayataṃ. Adhimutti nāma ajjhāsayadhātu ajjhāsayasabhāvo. So pana hīnapaṇītatāsāmaññena pāḷiyaṃ dvidhāva vuttopi hīnapaṇītādibhedena anekavidhoti āha ‘‘hīnādīhi adhimuttīhi nānādhimuttikabhāva’’nti. Tattha tattha ye ye sattā yaṃyaṃadhimuttikā, te te taṃtadadhimuttike eva sevanti bhajanti payirupāsanti dhātusabhāgato. Yathā gūthādīnaṃ dhātusabhāvo eso, yaṃ gūthādīhi eva saṃsandanti samenti, evaṃ (puggalānaṃ ajjhāsayassevesa sabhāvo, yaṃ) (vibha. mūlaṭī. 813) hīnajjhāsayā dussīlādīhi eva saṃsandanti samenti, sampannasīlādayo ca sampannasīlādīheva. Taṃ nesaṃ nānādhimuttikataṃ bhagavā yathābhūtaṃ pajānātīti.
所谓多所取见，谓众多不同见解。见解，谓心所执之处与境界。此有劣俗与清净两种，总共多种，故言『以劣等诸见为见之多样』。于诸处，众生各持不同见解，而彼此唯事奉、敬奉与崇敬同类见解者，此如浆糊含诸材质一般相连粘合。且以劣等见如恶行等相连粘合，清净善行如善行等附着。世尊亦明见众生如实持有多种见解。
Vuddhiñca hāniñcāti paccayavisesena sāmatthiyato adhikataṃ anadhikatañca. Indriyaparopariyattañāṇaniddese (vibha. 814; paṭi. ma. 1.113) ‘‘āsayaṃ jānāti anusayaṃ jānātī’’ti āsayādijānanaṃ kasmā niddiṭṭhanti? Āsayajānanādinā yehi indriyehi paroparehi sattā kalyāṇapāpāsayādikā honti, tesaṃ jānanassa vibhāvanato. Evañca katvā indriyaparopariyattaāsayānusayañāṇānaṃ visuṃ asādhāraṇatā, indriyaparopariyattanānādhimuttikatāñāṇānaṃ visuṃ balatā ca siddhā hoti. Tattha āsayanti yattha sattā nivasanti, taṃ tesaṃ nivāsaṭṭhānaṃ diṭṭhigataṃ vā yathābhūtañāṇaṃ vā āsayo.Anusayo appahīnabhāvena thāmagato kileso. Taṃ pana bhagavā sattānaṃ āsayaṃ jānanto tesaṃ tesaṃ diṭṭhigatānaṃ, vipassanāmaggañāṇānañca appavattikkhaṇepi jānāti. Vuttaṃ hetaṃ –
所谓增长与减少，是指某一条件下因能力强弱而有增减。于根识之相互覆盖中（详文略），谓“识知意根及其附随者”，思问：为何称为识知根意？谓借由意根与诸根观彼善恶意等种种心行，故称识知。由是观察确立识知之罕见与非凡，及多见解覆盖之力。所谓意根者，即众生所安住之所，谓其安住之境界所成之见或实相。意聚所生烦恼因其未除故，仍依存于此。世尊遍知众生之意，能知各各见解与观慧通达轻微之别。记载云─
‘‘Kāmaṃ sevantaṃyeva bhagavā jānāti ‘ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto’ti. Kāmaṃ sevantaññeva jānāti ‘ayaṃ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto’ti. Nekkhammaṃ sevantaññeva jānāti. Byāpādaṃ, abyāpādaṃ, thinamiddhaṃ, ālokasaññaṃ sevantaṃyeva jānāti ‘ayaṃ puggalo thinamiddhagaruko thinamiddhāsayo thinamiddhādhimutto’ti’’ (paṭi. ma. 1.113).
“唯有修欲者，世尊知其心远恋欲界，乃知“此人贪恋欲心，执取欲爱”也。唯有弃欲者，世尊知其心远离欲界，乃知“此人弃欲心专注净心”也。唯有修弃者，亦复如是。嗔恨、无嗔、懒眠、光觉四类修者，世尊亦知其心及心所状态，如‘此人忧愁懒怠心远离’等。”
Paṭhamādīnaṃ catunnaṃ jhānānanti rūpāvacarānaṃ paṭhamādīnaṃ paccanīkajhāpanaṭṭhena ārammaṇūpanijjhānaṭṭhena ca jhānānaṃ. Catukkanayena hetaṃ vuttaṃ. Aṭṭhannaṃ vimokkhānanti ettha paṭipāṭiyā satta appitappitakkhaṇe paccanīkadhammehi vimuccanato ārammaṇe ca adhimuccanato vimokkhā nāma, aṭṭhamo pana sabbaso saññāvedayitehi vimuttattā apagamavimokkho nāma. Catukkanayapañcakanayesu paṭhamajhānasamādhi savitakkasavicāro nāma, pañcakanaye dutiyajjhānasamādhi avitakkavicāramatto, nayadvayepi upari tīsu jhānesu samādhi avitakkaavicāro, samāpattīsu paṭipāṭiyā aṭṭhannaṃ samādhītipi nāmaṃ, samāpattītipi cittekaggatāsabbhāvato, nirodhasamāpattiyā tadabhāvato na samādhīti nāmaṃ. Hānabhāgiyadhammanti appaguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ kāmādianupakkhandanaṃ. Visesabhāgiyadhammanti paguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ dutiyajjhānādipakkhandanaṃ. Iti saññāmanasikārānaṃ kāmādidutiyajjhānādipakkhandanāni hānabhāgiyavisesabhāgiyadhammāti dassitāni, tehi pana jhānānaṃ taṃsabhāvatā dhamma-saddena vuttā. Tasmāti vuttamevatthaṃ hetubhāvena paccāmasati. Vodānanti paguṇatāsaṅkhātaṃ vodānaṃ. Tañhi paṭhamajjhānādīhi vuṭṭhahitvā dutiyajjhānādiadhigamassa paccayattā ‘‘vuṭṭhāna’’nti vuttaṃ. Ye (a. ni. ṭī. 3.10.21) pana ‘‘nirodhato phalasamāpattiyā vuṭṭhānanti pāḷi natthī’’ti vadanti, te ‘‘nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti imāya pāḷiyā (paṭṭhā. 1.1.417) paṭisedhetabbā. Yo samāpattilābhī samāno eva ‘‘na labhāmaha’’nti, kammaṭṭhānaṃ samānaṃ eva ‘‘na kammaṭṭhāna’’nti saññī hoti, so sampattiṃyeva samānaṃ ‘‘vipattī’’ti paccetīti veditabbo.
所谓初等四禅，谓色界禅初至四禅，俱由入禅之集、入定、专注三志相续而成。所谓八解脱者，于修持法中，于七种烦恼之中适当地解脱于入定与初动境、及于初对治、初证果寂定，名谓解脱；第八解脱者则完全与一切受想觉解脱，名谓出离解脱。所谓夺取部分之法，谓先得初禅时之粗重感受、想受割断。特殊部分之法，谓分别于初禅后诸禅所分别断除想受。有观所断者，为初禅断除欲心等；有别断者，为第二禅等断除。此即断除想受所产生之夺取部分与特殊部分，是以诸禅之性由法名确立。故于此法义特许以因缘为证。所谓衰败，谓指劣法数目称为衰败。谓此由于初禅等断想受得后，于第二禅等得证时对先证清净状态之依赖，谓之“起立”，若有人言“因灭定而证果时无起立”，彼言当拒。彼中得证者，虽于修行同境，心却颇疑其得否，彼谓此乃“境地同而心不同，故为倒退”。
§149
149.Appananti nigamanaṃ. Na tathā daṭṭhabbanti yathā paravādinā vuttaṃ, tathā na daṭṭhabbaṃ. Sakasakakiccameva jānātīti ṭhānāṭṭhānajānanādiṃ sakaṃ sakaṃyeva kiccaṃ kātuṃ jānāti, yathāsakameva visayaṃ paṭivijjhatīti attho. Tampīti tehi dasabalañāṇehi jānitabbampi. Kammantaravipākantaramevāti kammantarassavipākantarameva jānāti, cetanācetanāsampayuttadhamme nirayādinibbānagāminipaṭipadābhūte kammanti gahetvā āha ‘‘kammaparicchedamevā’’ti. Dhātunānattañca dhātunānattakāraṇañca dhātunānattakāraṇanti ekadesasarūpekaseso daṭṭhabbo. Tañhi ñāṇaṃ tadubhayampi jānāti, ‘‘imāya nāma dhātuyā ussannattā’’tiādinā (vibha. aṭṭha. 812) tathā ceva saṃvaṇṇitaṃ. Saccaparicchedamevāti pariññābhisamayādivasena saccānaṃ paricchindanameva. Appetuṃ na sakkoti aṭṭhamanavamabalāni viya taṃsadisaṃ iddhividhañāṇaṃ viya vikubbituṃ. Etenassa balasadisatañca nivāreti. Jhānādiñāṇaṃ viya vā appetuṃ vikubbituñca. Yadipi hi ‘‘jhānādipaccavekkhaṇāñāṇaṃ sattamabala’’nti tassa savitakkasavicāratā vuttā, tathāpi ‘‘jhānādīhi vinā paccavekkhaṇā natthī’’ti jhānādisahagataṃ ñāṇaṃ tadantogadhaṃ katvā evaṃ vuttanti veditabbaṃ. Atha vā sabbaññutaññāṇaṃ jhānādikiccaṃ viya na sabbaṃ balakiccaṃ kātuṃ sakkotīti dassetuṃ ‘‘jhānaṃ hutvā appetuṃ na sakkoti iddhi hutvā vikubbituṃ na sakkotī’’ti vuttaṃ, na pana kassaci balassa jhānaiddhibhāvatoti daṭṭhabbaṃ. Evaṃ kiccavisesavasenapi dasabalañāṇasabbaññutaññāṇānaṃ visesaṃ dassetvā idāni vitakkattikabhūmantaravasenapi taṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Paṭipāṭiyātiādito paṭṭhāya paṭipāṭiyā.
149. 「能论及结论」者。非如他人所说必须然见，故此非必见义也。此义谓如从业者知彼此职事，知作业所在方位等，逐一悉知其职事，譬如当业而逐境洞知，义亦然。又此义当由十种力智相知。所谓业内部与果报内部，如业与果报之内在相应，谓知意与非意所伴之业，即地狱等入灭之行路者为业，故称「业分界」也。又有诸界不同、界异缘不同，谓界异缘者当一执观。于此双边知识悉知乃曰：「此界之上升」等，亦如佛音注释卷八一二页所述。又所谓真理分界，合于了解真谛之功夫等，乃真理之断分。不能断分者，如第八力未及之力，如同神通之力难乱，此能力亦为断障所遏止。譬如禅等体智亦难断、难乱。虽云「禅等观察智为第七力」，意含寂思观察之意，但又云「无禅观察则无观察智」，此禅等所伴知识掩藏其中，故作如是说，应当知之。或者谓办得诸法了知智如禅等职事，然不能办一切有力之事，故明示云「禅得后不能断，神通得后不能乱」，并无人能藉禅得力之说。即便以职事特异能显示诸力智之完全，也仅示现意念执着境界之分别，故有云「犹如」之说。所谓修行途次，乃修学之本末由此得名。
Anupadavaṇṇanaṃ katvā veditabbānīti sambandho. Kilesāvaraṇaṃ niyatamicchādiṭṭhi, kilesāvaraṇassa abhāvo āsavakkhayādhigamassa ṭhānaṃ, tabbhāvo aṭṭhānaṃ, anadhigamassa pana tadubhayaṃ yathākkamaṃ aṭṭhānañca ṭhānañcāti tattha kāraṇaṃ dassento ‘‘lokiya…pe… dassanato cā’’ti āha. Tattha lokiyasammādiṭṭhiyā ṭhiti āsavakkhayādhigamassa ṭhānaṃ kilesāvaraṇābhāvassa kāraṇattā. Sā hi tasmiṃ sati na hoti, asati ca hoti. Etena tassā aṭṭhitiyā tassa aṭṭhānatā vuttā eva. Nesaṃ veneyyasattānaṃ. Dhātuvemattadassanatoti kāmadhātuādīnaṃ pavattibhedadassanato. Yadaggena dhātuvemattaṃ jānāti, tadaggena cariyāvisesampi jānāti. Dhātuvemattadassanatoti vā dhammadhātuvemattadassanato. Sabbāpi hi cariyā dhammadhātupariyāpannā evāti. Payogaṃ anādiyitvāpi santatimahāmattādīnaṃ (dha. pa. 142) viya. Dibbacakkhuñāṇānubhāvato pattabbenāti ettha dibbacakkhunā parassa hadayavatthusannissayalohitavaṇṇadassanamukhena tadā pavattamānacittajānanatthaṃ parikammakaraṇaṃ nāma sāvakānaṃ, tañca kho ādikammikānaṃ, yato dibbacakkhuānubhāvato cetopariyañāṇassa pattabbatā siyā, buddhānaṃ pana yadipi āsavakkhayañāṇādhigamato pageva dibbacakkhuñāṇādhigamo, tathāpi tathā parikammakaraṇaṃ natthi vijjāttayasiddhiyā sijjhanato. Sesābhiññāttaye cetopariyañāṇaṃ dibbacakkhuñāṇādhigamena pattanti ca vattabbataṃ labhatīti tathā vuttanti daṭṭhabbaṃ.
结无依止之说乃为当知之法，所谓此义相关。所谓烦恼障蔽者，乃恒定恶见，烦恼障蔽缺失则为漏尽证得之所在，称作此处；无漏断惑则如其所然，为此所在。二者不同，正如经中“世间……分别所知”所说。此中世间见坚定，是为漏尽证得所依之所在。若无烦恼障蔽则无依止，因其不住，故说为所在。非可代易者。所谓界别见解者，即由欲界等界差异分别而知。由此差异知业果等差异也。从其知差异处即识其行法殊异，即识法界差别。所有行为皆充满法界，故曰法界差异。所真实用虽未具说，非因而致浩大法界等心所生，谓依天眼智之力，见他人内心诸法因缘之红色相状，属于修习所作之一种，此乃声闻众弟子首要功课。因依此天眼智，得心识之先知故。佛虽依漏尽果智慧得之天眼知识，却无由此所作修习，有所获者。后余通四神足中能通之智，因天眼而获，故说应当知之。
Puna evarūpiṃ vācaṃ na vakkhāmīti cittaṃ uppādento taṃ vācaṃ pajahati nāma. Vācāya pana so attho pākaṭo hotīti ‘‘vadanto’’ti vuttaṃ. Diṭṭhiṃ na gaṇhissāmīti diṭṭhiggāhapaṭikkhepo. Diṭṭhiyā anuppādanaṃ pajahanamevāti āha ‘‘pajahanto’’ti. So ariyūpavādī niraye ṭhapitoyeva, nāssa nirayūpapattiyā koci vibandho ekaṃsiko ayamatthoti adhippāyo.
若生起此类糊涂言论者，即舍弃此言，谓由心起故。然言义乃明显，即谓“说话者”也。断绝见解者，谓摈弃执持之见解。断绝见解即抛弃不生起之见，所以谓“抛弃者”。此乃圣者邪说者，虽置于地狱，然非因地狱之堕落，亦无专断意，谓此业不可延续之义。
Assāti ekaṃsikabhāvassa. Sikkhāhi sīlasamādhipaññāhi, tadatthāya vipassanāya ca vinā aññārādhanassa asambhavato ‘‘lokiyalokuttarā sīlasamādhipaññā veditabbā’’ti vatvā puna āsannatare sīlādike dassento ‘‘lokuttaravaseneva vinivattetumpi vaṭṭatī’’ti āha, tasmā aggamaggapariyāpannā sīlādayo veditabbā. Aggamaggaṭṭhassa hi diṭṭheva dhamme ekaṃsikā aññārādhanā, itaresaṃ anekaṃsikāti. Sampajjanaṃ sampadā, nipphattīti attho, tasmā evaṃsampadanti evaṃavirajjhanakanipphattikanti vuttaṃ hoti. Tenāha ‘‘imampi kāraṇa’’ntiādi. Tattha kāraṇanti yutti. Tatrāyaṃ yuttiniddhāraṇā ‘‘nirayūpago ariyūpavādī tadādāyassa avijjamānato seyyathāpi micchādiṭṭhī’’ti. Ettha ca ‘‘taṃ vācaṃ appahāyā’’tiādivacanena tadādāyassa appahānena ca ariyūpavādo antarāyiko anatthāvaho ca, pahānena pana accayaṃ desetvā khamāpanena anantarāyiko atthāvaho ca yathā taṃ vuṭṭhitā desitā ca āpattīti dasseti.
「断绝」乃为一断意。通过戒、定、慧三学中，因无智慧之缘故，无法另得知见，故说「世间世出世间之戒定慧应被知」。又复近于说戒等，当终止于世出世间故曰，不久便尽失此类戒定慧。故为最上道之成就品，称诸斋戒等应当知。于断见出处，即一断见。诸他者多有若干断见。烂熟充分、究竟定义故称清净具足。我意即如此成熟故称「如是具足」云云。于此由「因」而言「因理」之意，定为诸缘。此处断见定义为「地狱道之圣断见者，因其不明见」，谓执错误见。至于说「应断此语」等，是断绝此见，故说无碍、不障碍。相反丧失此断见，则有违违异。放弃断见即令罪恶消除，因无碍而成实报。故此得名。
Dasabalañāṇavaṇṇanā niṭṭhitā. · 十力智解释已结束。
Catuvesārajjañāṇavaṇṇanā四无畏智解释
§150
150. Byāmohabhayavasena (a. ni. ṭī. 2.4.8) saraṇapariyesanaṃ sārajjanaṃ sārado, byāmohabhayaṃ, vigato sārado etassāti visārado, tassa bhāvo vesārajjaṃ. Taṃ pana ñāṇasampadaṃ pahānasampadaṃ desanāvisesasampadaṃ khemaṃ nissāya pavattaṃ catubbidhaṃ paccavekkhaṇañāṇaṃ. Tenāha ‘‘catūsu ṭhānesū’’tiādi. Dassitadhammesūti vuttadhammesu. Vacanamattameva hi tesaṃ, na pana dassanaṃ tādisasseva dhammassa abhāvato. Bhagavatā eva vā ‘‘ime dhammā anabhisambuddhā’’ti parassa vacanavasena dassitadhammesu. ‘‘Dhammapaṭisambhidā’’tiādīsu (vibha. 718) viya dhamma-saddo hetupariyāyoti āha ‘‘sahadhammenāti sahetunā’’ti. Hetūti ca upapattisādhanahetu veditabbo, na kārako sampāpako ca. Appamāṇanti anidassanaṃ. Nidassanañhi anvayato byatirekato pamāṇaṅgatāya ‘‘pamāṇa’’nti vuccati. Nimittanti codanāya kāraṇaṃ. Tattha codako codanaṃ karotīti kāraṇaṃ, dhammo codanaṃ karoti etenāti kāraṇaṃ. Tenāha ‘‘puggalopī’’tiādi. Khemanti kenaci appaṭibandhiyabhāvena anupaddutataṃ.
150. 疑惑执着怖惧等犹如行人求安所，如护卫、守护者。解除疑惑怖惧，谓解除障碍者，解除后即安稳者。此乃闻法得智慧之依托。此智慧乃四种观察知识。故言曰「于四处……」等。所谓呈现法门者，即佛所说之法。此文仅为言辞，不为浅显之法显现。唯有世尊以他人语言，谓此法非外道所证，是为所谓「法之分别解」等义。谓诸法名词及其因缘皆属缘起所成，如因。因指成起之因缘所缘，非造作或受果者。无量谓无数不可量度。显现谓因缘相续彰显显露。缘者为促使之因。此中谓促因已促成促使，故谓之因。譬喻云「业果」等。安全谓以不受障碍之意自如无碍。
Antarāyo etesaṃ atthi, antarāyevā yuttāti antarāyikā. Evaṃbhūtā pana te yasmā antarāyakarā nāma honti, tasmā āha ‘‘antarāyaṃ karontīti antarāyikā’’ti. Asañcicca vītikkamo na tathā sāvajjoti katvā vuttaṃ ‘‘sañcicca vītikkantā’’ti. Satta āpattikkhandhātiādi nidassanamattaṃ itaresampi catunnaṃ ‘‘antarāyikā’’ti vuttadhammānaṃ tabbhāve byabhicārābhāvato. Idha pana methunadhammo adhippetoti idaṃ aṭṭhuppattivasena vuttaṃ ariṭṭhasikkhāpadaṃ (pāci. 417-422) viya. Yasmā taṅkhaṇampi kāmesu (a. ni. ṭī. 2.4.8) ādīnavaṃ disvā viratto (a. ni. ṭī. 2.4.8) hoti ce, visesaṃ adhigacchati, na kāmesu āsatto, tasmā vuttaṃ ‘‘methunaṃ…pe… antarāyo hotī’’ti. Tattha yassa kassacīti na kevalaṃ pabbajitasseva, atha kho yassa kassaci. Tathā hi vuttaṃ ‘‘methunamanuyuttassa, mussatevāpi sāsana’’nti. Tasmiṃ aniyyānikadhammeti tasmiṃ parena parikappitaaniyyānikadhammanimittaṃ. Nimittatthe hi idaṃ kammasaṃyoge bhummaṃ.
彼等皆有障碍，能生障碍者为障碍之体。此等生于障碍为障碍者。故言「为障碍者为障碍」也。未曾愤恨即放逸行，故言「赦尽愤恨者」也。七贯之过仅举示例，别有他三，亦称障碍者乃属误用。此处以夫妻结合法为例，谓不正当戒律如(某处注释)，因诸根本戒律曰金刚不坏故。若致除欲戒律初患苦，远离欲则得殊胜益，故言「夫妻间……为障碍。」又谓何人？不单对世出家者，有时亦对他人故。又云「所依于夫妻者，即使灭亡亦为法教所载之义」。此谓有他因缘，非为无因之体。因缘义之相与业之合，故名缘因。
Catuvesārajjañāṇavaṇṇanā niṭṭhitā. · 四无畏智解释已结束。
Aṭṭhaparisavaṇṇanā八众解释
§151
151. Purisassa sūratarabhāvo nāma saṅgāme pākaṭo hoti, na gehe nisinnakāle, evaṃ vesārajjañāṇassa ānubhāvo paṇḍitaparisāsu yattha katthacīti dassento ‘‘vesārajjañāṇassa baladassanattha’’nti āha. Sannipatitvā nisinnaṭṭhānanti ṭhānasīsena sannipatitakhattiyaparisameva dasseti. Eseva nayo sabbatthāti atidesena āvibhāvitamatthaṃ dassetuṃ ‘‘mārakāyikāna’’ntiādi vuttaṃ sadisatthavisayattā atidesassa. Yathā hi khattiyānaṃ samūho khattiyaparisāti ayamattho labbhati, na evaṃ ‘‘māraparisā’’ti ettha, mārassa parisāti pana māraparisāti ayamattho adhippeto. Tenāha ‘‘mārakāyikānaṃ…pe… na mārāna’’nti. Mārakāyikānanti mārapakkhiyānaṃ. Uggaṭṭhānadassanavasenāti sārajjitabbaṭṭhānadassanavasena, evaṃ uggā khattiyā attano puññatejenāti adhippāyo. Brāhmaṇā tīsu vedesūti idaṃ itaresaṃ avisayadassanavasena vuttaṃ. Vede sajjhāyantāpi hi khattiyā vessā ca tadatthavicāraṇāya yebhuyyena asamatthā evāti. Kasmā panettha yāmādiparisā na gahitāti? Bhusaṃ kāmābhigiddhatāya yonisomanasikāravirahato. Yāmādayo hi uḷāruḷāre kāme paṭisevantā tatthābhigiddhatāya dhammassavanāya sabhāvena cittampi na uppādenti, mahābodhisattānaṃ pana buddhānañca ānubhāvena ākaḍḍhiyamānā kadāci tesaṃ payirupāsanādīni karonti tādise mahāsamaye. Teneva hi vimānavatthudesanāpi tannimittā bahulā nāhosi. Manussānaṃ vasenāyaṃ katā.
151. 「男子勇猛之性」者，是指战斗中显露的明显特征，不是在家中闲坐时出现。此如在贤哲众中，为演示“服饰知识的具体表现”而说的。‘集聚而坐者’是指以坐具为座、聚合在一起的武士群体。此是比喻，意旨深入详尽地说明「魔众」之意，因其以明晰正理为依据。譬如说‘武士众’指的正是一体的武士群，不应解为“魔众”，这里“魔众”意指魔的集聚。因而说‘魔方众者……非魔也’。此“魔方众”是指魔的具足之物。‘显现出强盛之相’意即显露坚固之地位，诸武士亦以其功德威力自喻。婆罗门说“三种吠陀”是为他人揭示实相的比喻。武士与婆罗门皆未能完全理解此理，所以未涉入此处魔等集会。这是因为魔众远离诸欲而修正念，用正当观法。诸欲令众迷惑，乃至于魔众中亦难生起亦不善听闻理法。此理未来时佛陀与大菩萨感应众生，修诸供养，方得此殊胜时刻。因故，即使是诸天界的描述，正法指示亦不会多有。凡人皆由宿业成是业果，此乃造作之故。
Paracakkavāḷesu ca manussānaṃ visesādhigamo natthīti pucchati ‘‘kiṃ pana bhagavā aññāni cakkavāḷānipi gacchatī’’ti. Itaro yadipi tesaṃ ariyadhammādhigamo natthi, vāsanāya pana tattha gantvā dhammaṃ desetīti dassento ‘‘āmagacchatī’’ti āha. Keyūraṃ nānāvidharatanaparisibbitasuvaṇṇajālavinaddhaṃ bhujābharaṇaṃ. Aṅgadaṃ nānāgandhagandhitaṃ, kevalaṃ vā suvaṇṇamayaṃ bāhuvalayaṃ. Chinnassarāti dvidhābhūtassarā (dī. ni. ṭī. 2.172) gaggarassarāti gaggarikāya viya gaggarāyamānakharassarā (dī. ni. ṭī. 2.172; a. ni. ṭī. 3.8.69). Bhāsantaranti tesaṃ bhāsaṃ (dī. ni. ṭī. 2.172; a. ni. ṭī. 3.8.69) sandhāyāha. ‘‘Vīmaṃsāuppajjatī’’ti saṅkhepato vuttaṃ vivarituṃ ‘‘idaṃ vuttaṃ hotī’’tiādi vuttaṃ.
又有人问：“人间诸轮回中无殊胜境界，世尊为何仍往诸轮回中？”答曰除世尊所证圣法外，别无殊胜境界。因有宿缘故，世尊乃至彼处演法示现，为教化众生。其描写如金臂环镶嵌各样宝石闪耀，佩饰华美。手臂环发香气，纯金制成。所谓“双体白骨”者，是指骸骨如双叶般形态，犹如水流在水边堆积的滑石。此乃禅释注所载。所谓言语变化，是指语言音声，也据禅释注说明。简言之，有“审视之意”生起，谓之“此处所说”。
Saṅgammāti samāgantvā. Ādito lāpo ālāpo, vacanapaṭivacanavasena samaṃ lāpo sallāpo. Sammā, samaññā vā kathā saṃkathā, saṃkathāva sākacchā.
『集会』者，即众人荟聚之意。原初是声语交谈，而集体言说相应称为言语交谈。正当、有共识者之间的会谈，则称为讨论或对话。
Aṭṭhaparisavaṇṇanā niṭṭhitā. · 八众解释已毕。
Catuyonivaṇṇanā四生解释
§152
152. Yavanti tāya sattā amissitāpi samānajātitāya missitā viya hontīti yoni. Sā pana atthato aṇḍādiuppattiṭṭhānavisiṭṭho khandhānaṃ bhāgaso pavattivisesoti āha ‘‘khandhakoṭṭhāso yoni nāmā’’ti. Aṇḍe jātāti paṭhamāya jātiyā vasena vuttaṃ, dutiyāya pana aṇḍato, aṇḍe vā bhijjamāne jātāti evamattho veditabbo. Tenāha ‘‘abhinibbhijja jāyantī’’ti. Vināti etehi aṇḍādīhi bāhirapaccayehi vinā. Uppatitvā viyāti uppajjanavasena patitvā viya. Bāhirapaccayanirapekkhattāyeva vā upapatane sādhukārino upapātikā, te eva idha opapātikāti vuttā. Ādi-saddena gabbhamale nibbattamahāpadumakumārādīnaṃ saṅgaho. Nijjhāmataṇhikapetānaṃ niccaṃ dukkhāturatāya kāmasevanā natthi , tasmā te gabbhaseyyakā na honti, jālavantatāya na tāsaṃ kucchiyaṃ gabbho saṇṭhāti, tasmā te opapātikāyeva saṃsedajattāyapi asambhavato. Nerayikā viyāti nidassanāpadesena tesampi opapātikattaṃ dīpeti. Avasesāti nijjhāmataṇhikanerayike ṭhapetvā avasesā vinipātikā. Yakkhānaṃ cātumahārājikatāya opapātikabhāve eva āpanne taṃ nivattetuṃ ‘‘evaṃ yakkhāpī’’ti vuttaṃ. Tathā hi te na bhummadevā na ca vinipātikāti.
152. 诸有情如同种子虽失去而同种仍然存在，此即「种」的涵义。其义专指“聚合体的部分构成”，故称做“集合体之种”。鸡蛋作为第一生起，次为卵，从卵中形成生命体，此理当明了。故谓“因受精生起”。“灭”指此等有形因外部条件所生起，灭亡后复归无形。未依外因而生起者即为自然生起。『降生』乃生起之意，此乃因缘和合。凡此生命皆谓之降生者。『始』指胚胎，胚胎中诸花、虫等聚合体。痴迷与贪欲长期缠绕，故无出生苦痛及邪淫障碍，故未形成立胎床业力。即使胎有生命亦不稳定不凝聚，故谓其为“降生者”。以此比喻地狱众亦为降生者。如恶龙众为四大统治者，其实质为降生命之类。故谓“如是恶龙亦”。其非地祇天众，亦非降生者。
Catuyonivaṇṇanā niṭṭhitā. · 四生解释已毕。
Pañcagativaṇṇanā五趣解释
§153
153.Gantabbāti upapajjitabbā. Yathā hi kammabhavo paramatthato asatipi kārake paccayasāmaggiyā siddho taṃsamaṅginā santānalakkhaṇena sattena katoti voharīyati, tathā upapattibhavalakkhaṇā gatiyo paramatthato asatipi gamake taṃtaṃkammavasena yesaṃ tāni kammāni, tehi gantabbāti voharīyantīti. Evaṃ saddatthato gatiṃ dassetvā atthuddhāranayenapi taṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Yesu nirayādibhedesu upapattibhavesu gati-saddo nirūḷho, tato aññatthāpi gatisaddappavatti atthi, taṃ ekena gati-saddena visesetvā āha ‘‘gatigatī’’ti yathā ‘‘dukkhadukkhaṃ, (saṃ. ni. 4.327) rūparūpa’’nti (visuddhi. 2.449) ca. Uppādāvatthāya gamanaṃ upagamananti ‘‘nibbattigatī’’ti vuttā. Gatinti cittagatiṃ. Tenāha ‘‘ajjhāsayagati nāmā’’ti, ajjhāsayappavattīti attho. Tadaṭṭhakathāyaṃ (ma. ni. aṭṭha. 2.503) pana ‘‘gatinti nipphatti’’nti attho vutto. Brahmanimantanasutte (ma. ni. 1.503) hi ayaṃ pāḷīti. Jutinti ānubhāvaṃ. Vibhavoti vināso. So hi vigamoti atthena gati. Teneva nibbānaṃ arahato gatīti (pari. 339) anupādisesanibbānaṃ arahato gati vigamo vibhavoti anekatthattā dhātūnaṃ. Dveyeva gatiyoti dveva nipphattiyoti atthoti āha ‘‘ayaṃ nipphattigati nāmā’’ti.
153. 『应去者』即是应往生者。因业之实质为非真实，乃由因缘因果调和成就，依此生死流转。但若往生之相以业和合理，道理为支配，则其境界可名为存在者。故应往生之相即称为『应去』。如此语义显示存在的流向，亦能指示相应释义。比如说“苦中苦”、“色中色”等，亦为指代。『生起之由』即为行至、兴起称为生起路，故名“生起之路”。“往生”者，意即心流向。故说“入止处之路”，禅注谓“去”即“涅槃”。因为此处“去”即指灭尽、消灭。涅槃是阿拉汉的境界，不生不灭，故释义多样。曰此为两路即无为境与有为境，亦等于两种终结。故云“此即终结之路”。
Yassa uppajjati, taṃ brūhento eva uppajjatīti ayo, sukhaṃ. Natthi ettha ayoti nirayo. Tato eva ramitabbaṃ assādetabbaṃ tattha natthīti dassento āha ‘‘niratiatthena nirassādaṭṭhena nirayo’’ti. Tiriyaṃ añcitāti devamanussādayo viya uddhaṃ dīghā ahutvā tiriyaṃ dīghābhi attho. Pakaṭṭhato sukhato ayanaṃ apagamo peccabhāvo, taṃ peccabhāvaṃ pattānaṃ visayoti petayonimeva vadati. Manaso ussannattāti satisūrabhāvabrahmacariyayogyatādiguṇavasena upacitamānasatāya ukkaṭṭhaguṇacittatāyāti atto. Ayaṃ panattho nippariyāyato jambudīpavāsīvasena veditabbo. Yathāha – ‘‘tīhi, bhikkhave, ṭhānehi jambudīpikā manussā uttarakuruke manusse adhiggaṇhanti deve ca tāvatiṃse. Katamehi tīhi? Sūrā satimanto idha brahmacariyavāso’’ti (a. ni. 9.21). Tehi pana samānarūpāditāya saddhiṃ parittadīpavāsīhi itaramahādīpavāsinopi manussāteva paññāyiṃsu. Lokiyā pana ‘‘manuno apaccabhāvena manussā’’ti vadanti. Ayamettha saṅkhepo, vitthāro pana paramatthadīpaniyaṃ vimānavatthusaṃvaṇṇanāyaṃ (vi. va. aṭṭha. 3) vuttanayena gahetabbo. Ānubhāvehīti devānubhāvasaṅkhātehi iddhivisesehi. Tattha kāmā devā kāmaguṇehi ceva iddhivisesehi ca itare iddhiviseseheva dibbanti kīḷanti jotanti, saraṇanti vā gammanti, abhitthaviyantīti vā devāti.
生起者即所谓生起，离者即离去，安乐所居者常住。无所谓地狱。故凡应乐处，此处无谓断绝。所谓“无欲无烦恼之地狱”，如天人般以三处所，能建立人与天众相互往来的关系。因为何处未能普及趣入欲境，故称为灵境。此理须思议，详述则为妙法立论之维曼故事。所谓应现神通，是因天神感应所致。有欲天神能具欲更有神通具能量，彼诸神以神通之力戏弄发光，彼等趋避往来，其神通变化如戏法，此即天众所为。
Tiracchānayoniñcātiādīsūti ettha tiracchānayonipettivisayaggahaṇena khandhānaṃ eva gahaṇaṃ tesaṃ tādisassa paricchinnassa okāsassa abhāvato. Yattha vā te araññasamuddapabbatādike nibaddhavāsaṃ vasanti, tādisassa ṭhānassa vasena okāsopi gahetabbo. Nirayūpagādīhi sattehi maggitabbato maggo paṭipajjitabbā paṭipadā cāti taṃ taṃ kammameva vuttanti āha ‘‘ubhayenapī’’tiādi. Yathā ca paṭipannoti iminā tassa kammassa katūpacitākāramāha. Ettha ca nirayagāmiñca maggaṃ nirayagāminiñca paṭipadanti iminā sādhāraṇato nirayasaṃvattaniyaṃ kammaṃ vatvā puna taṃ taṃ santānapatitatāya asādhāraṇataṃ dassetuṃ ‘‘yathāpaṭipanno’’tiādi vuttanti daṭṭhabbaṃ. Vinipatantīti vivasā, virūpaṃ vā nipatanti. Kasmā panettha pañcagatiparicchedakañāṇaṃ dassento bhagavā ‘‘nibbānañcāha’’ntiādimāhāti anuyogaṃ sandhāyāha ‘‘idaṃ panā’’tiādi. Na hi bhagavā attano buddhasubuddhataṃ vibhāvento sāvasesaṃ katvā desanaṃ deseti.
从「恶道生」等词可知，此处以「恶道生」为首，说明因缘关系。这里说的是由于以恶道为根基的诸蕴，对于此类残缺的缺口无法盖藏，因为它们不存在实质性的缺口。又者，有些众生聚居于丛林、海洋、山岳等连绵之处，因居住于此类地方，此缺口亦当被覆盖。因地狱道等众生，必须承受果报，因此须行其相应之道，此所行即是各自所受之业。谓之「双重说」等。就行者而言，对于其业的善恶不善行为，佛陀称之为「如实行」。至于那些堕入地狱者所行之道、出地狱者所行之道，通常视为地狱道所应遭受之业，为显其不同于世俗子孙继承之业，佛陀称之「如实受行」等，应当释然而观。堕落有二种解释：其一为扭曲，有缺陷之意；其二为陨落。有鉴于此，佛陀显说分别之识五种界限，亦即所谓涅槃等，乃依因缘法演说，非自证自说无遗其义。换言之，佛陀未显露其佛陀果位觉悟之全相而断言宣说。
Pañcagativaṇṇanā niṭṭhitā. · 五趣解释已毕。
Ñāṇapavattākāravaṇṇanā智现起行相解释
§154
154.Ñāṇappavattākāranti ñāṇassa pavattiākāraṃ, ñāṇassa vā pavattipakāraṃ. Ekantadukkhāti ekantena dukkhā accantadukkhā. Tā pana sabbakālaṃ dukkhā sukhālayenapi asammissāti dassento āha ‘‘niccadukkhā nirantaradukkhā’’ti. Bahalāti atanukā, mahantāti attho . Tibbāti vā tikhiṇā. Kharāti kakkhaḷā. Kaṭukāti vā aniṭṭhā. Kassati khaṇīyatīti kāsu, āvāṭo. Kasīyati cīyatīti kāsu, rāsi. Phunantīti dvīhi hatthehi aṅgārāni ukkhipitvā paṭivātaṃ ophunanti, tena tesaṃ sakalasarīraṃ ḍayhati. Tenāha ‘‘paridaḍḍhagattā’’ti. Purisappamāṇaṃ porisaṃ. Ekapathenevāti ekamaggabhūteneva. Anukkamanīyenāti ukkamituṃ apakkamituṃ asakkuṇeyyena.
「知见发动状」者，即是智慧起现之形态，亦即智慧起生之方式。所谓「绝苦」，即绝对之苦，极端之苦。此处说一切时皆痛苦，即使居于安乐之净处，亦不离苦，故称为「恒苦」与「持续苦」。其中「Bahala」指非增益；「Mahanta」指广大；「Tibba」指尖锐；「Khara」指坚硬；「Kaṭuka」指不良、不宜。此「Kassa」谓即微小颗粒或小土粒；「Kasīyati」指增长堆积如群聚般多。谓若用双手掷打炭火，烈焰四射并焚烧其身，故谓为「剧烈痛苦」。又称「paridaḍḍhagattā」悲惨惨烈也。以人比喻「Purisappamāṇaṃ」表示同类之中。所谓一路，即单条正路。所谓「Anukkamanīya」，是指不能退转或后退之意。
Nanu ca dibbacakkhuñāṇaṃ paccuppannavaṇṇārammaṇaṃ, tena kathaṃ rūpantarasamaṅgiṃ niraye nibbattasattaṃ ‘‘ayaṃ so’’ti jānātīti codanaṃ sandhāyāha ‘‘tattha kiñcāpī’’tiādi. Yathākammūpagañāṇena ‘‘ayaṃ so’’ti sallakkheti, tassa pana dibbacakkhuānubhāvena pattabbattā ‘‘dibbacakkhubalaṃ nāma etanti vuttaṃ.
「岂非以天眼之智慧，了知现见色相变异，实知此生地狱众生『此身即彼身』乎？」对此质问，彼回应曰：「那处可有些许可知？」以业感知智慧，方能分别启知「是此身也」，此亦天眼见证之由。天眼之力即说为「天眼神通」。
Purimanayenevāti ‘‘gūthakūpo viya tiracchānayoni daṭṭhabbā’’tiādinā aṅgārakāsupamāyaṃ vuttanayeneva. Dukkhā vedanā bahulā etāsūti dukkhabahulā. Bahalapattapalāsoti aviraḷatanuvipulapaṇṇo. Sukhaparibhogaṃ mahāpāsādaṃ dassetuṃ ‘‘dīghapāsādo’’ti vuttaṃ caturassapāsādādīnaṃ khuddakattā. Uṇṇāmayaattharaṇenāti uṇṇāmayalohitaattharaṇena. Uttaraṃ uparibhāgaṃ chādetīti uttaracchado, vitānaṃ. Taṃ pana lohitavitānaṃ idhādhippetanti ‘‘rattavitānenā’’ti vuttaṃ.
谓「以前见之例」喻为「覆泻之井」，又或比拟火光燃烧木炭灰烬。苦痛感受甚多，「苦多」之谓。谓其茂密叶枝繁盛，形如蓊郁茂厚。以大楼堂殿喻其享乐，如谓「长殿」相较四方小殿。所谓消除病根，以火焰烧去血脉病灶。谓「上部」为遮掩覆盖之意，称其为「夜遮」或「血无盖」。
Aparabhāgayojanāti pāḷiyaṃ ‘‘aparena samayenā’’ti vuttassa aparabhāgassa yojanā. Sā pana ekadesena purimabhāge vutte eva suviññeyyā hotīti ‘‘yathā so’’tiādimāha. Maggāruḷhamevāti maggaṃ upagatamattameva.
「无间断之时段」意指巴利语「腹部防御编年」所说之「前一时段（Aparabhāga）」之连接。佛陀曰，此当以十之一之前部为可知，谓法当如是。所谓「正道起始」，即是正道修习之最佳之初始状态。
Niyamābhāvāti ‘‘dibbacakkhunāva passatī’’ti niyamassa abhāvā. ‘‘Dibbacakkhunāpi passissatī’’ti idaṃ na anuttarasukhānubhavanassa dibbacakkhugocarattā vuttaṃ, anāgatassa pana tassa dibbacakkhuparibhaṇḍabhūtena anāgataṃsañāṇena dassanamevāti kāraṇūpacārena vuttaṃ. Pāḷiyaṃ pana ‘‘cetasā ceto paricca pajānāmi’’cceva vuttaṃ. ‘‘Atthato pana nānā hotī’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘devalokasukhaṃ hī’’tiādiṃ vatvā yathādassitaupamāhipi ayamattho pākaṭo evāti dassento ‘‘upamāyampī’’tiādimāha. Gotrabhuñāṇuppādato paṭṭhāya nirodhaṃ passitvā uppannamaggaphalapaccavekkhaṇavasena ceva parato phalasamāpattisamāpajjanavasena ca ariyasāvako nirodhe sayito viya hoti tadapassayeneva pavattanatoti āha ‘‘nirodhasayanavaragata’’nti. Tenāha ‘‘nibbānā…pe… passatī’’ti.
「无规律」意谓「天眼观察无条理」。谓云：「天眼亦能观察」，此并非指无上涅槃的天眼境界，而是未来通过天眼所示之离生死安乐境界。且此天眼乃未来天眼之增益。巴利语中曰「心知心」之义。虽简言其意，然欲更详述，可说为「天界之乐苦」等，依此类仅为比喻而已。因见亲族恩怨起灭，证得涅槃，回首正觉之果与果证，犹如睡卧于涅槃床上的圣弟子，正是此种「涅槃卧床状态」。故曰「涅槃者……可见」等。
Ñāṇapavattākāravaṇṇanā niṭṭhitā. · 智现起行相之解释已毕。
Dukkarakārikādisuddhivaṇṇanā难行偈等清净之解释
§155
155. Pucchānusandhiādianusandhittayato aññattā ‘‘pāṭiyekkaṃ anusandhivasenā’’ti vuttaṃ. Na kevalaṃ ‘‘dukkarakārikāya suddhi hotī’’ti evaṃladdhiko eva, atha kho dukkaracārīsu abhippasannoti dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Catukuṇḍikoti dvīhi pādehi hatthehīti catūhi aṅgehi kuṇḍanako āhiṇḍanako. Chamānikiṇṇanti bhūmiyaṃ khittaṃ. Bhakkhasanti āhāraṃ.
依问答等相续而推究，另有说法称为『独除一种的续释方法』。不仅有『仅凭难行法的清净而得成就』的说法，而后为表明旨在除难行者，故又说『非此』等。所谓四聚田者，是由两足和两手组成，即四肢。被砍斩者谓断地，食者谓食物。
Macchariyamalādipāpadhammavigamanato mettādiguṇānubrūhanato ca brahmaṃ seṭṭhaṃ cariyanti brahmacariyaṃ, dānaṃ. Tathā hi taṃ bhagavatā paṇḍitapaññattaṃ vuttaṃ. Evaṃ sesesupi yathārahaṃ brahmacariyapariyāyo niddhāretvā vattabbo. Kinti kīdisaṃ. Vatanti samādinnavataṃ. Suciṇṇassāti suṭṭhu ciṇṇassa puññassa. Iddhīti ānubhāvo. Jutīti vatthābharaṇobhāsasamujjalā sarīrappabhā. Balavīriyūpapattīti kāyabalena ceva ussāhena ca samannāgamo.
由于远离恶行恶法如恶臭等，凭慈悲等诸德而升护梵行及布施。世尊曾称此为贤者智慧。如是，应当最后也以正法为依止，圆满梵行修持，行持坚固。所谓何意？谓因习于定。洁净饮食者，意即善净饮食所得功德。神通者谓神通之感现。光明者谓衣物光泽、身体发光。具足力勇者，是指具足身体之力及精进。
Tena pāṇi kāmadadoti tena addhikānaṃ upagacchantānaṃ hatthaṃ pasāretvā asayhaseṭṭhino dānaṭṭhānadassanamayena puññena idāni mayhaṃ hattho kapparukkho viya kāmadado icchiticchitadāyī, kāmadado honto ca madhussavo iṭṭhavatthuvissajjanako jāto. Tena me brahmacariyenāti tena mama yathāvuttakāyaveyyāvaṭiyakammasaṅkhātena seṭṭhacariyena. Puññanti puññaphalaṃ. Tampi hi pujjasabhāvato, uttarapadalopena vā ‘‘evamidaṃ puññaṃ pavaḍḍhatī’’tiādīsu (dī. ni. 3.80) ‘‘puñña’’nti vuccati.
用此手给予欲者，伸出手臂，借由安居长者所布施的功德，如今我以此手如坚硬木头般为欲者施与，欲者实为甘甜有味，援以所愿所取。故此为我入于梵行，依此正当身业行为称为最佳行持。功德者谓功德果报。又因敬爱之由，或用脚跟敲击而言『功德由此增长』等（出处《大分律·经藏》第3章80节），是为功德。
Pañca sikkhāpadāni samāhaṭāni pañcasikkhāpadaṃ yathā ‘‘tibhavaṃ, tisakaṭa’’nti ca. Brahmacariyasminti dhammadesanāya. Sā hi vineyyānaṃ brahmabhāvāvahanato brahmaṃ seṭṭhaṃ cariyaṃ, brahmuno vā bhagavato vācasikaṃ cariyanti ‘‘brahmacariya’’nti vuccati.
五戒规则被合成定为五戒，亦如三苦、三遍难等。所谓梵行，是论于法之开示。此梵行为当断不善而生诸善，进向至上梵业，谓尊佛之说为梵行。
Sahassaṃ maccuhāyinanti sahassamattā arahattasamadhigamena maccuvisayātikkamena maccupahāyino jātā. Brahmacārī bhavissāmāti ettha yena brahmacariyena te brahmacārinoti vuccanti, taṃ brahmacariyaṃ niddhāretvā āha ‘‘methunavirati brahmacariyanti vuttā’’ti.
谓因成就阿拉汉定之力，能超越生死故称为超越生死者。若欲成为梵行者，于此理会而称为梵行。世尊又说『不淫欲的梵行为』。
Nātikkamāmāti na aticarāma agamanīyaṭṭhānepi itaratthāpi na vītikkamāma. Tenāha ‘‘aññatra tāhi brahmacariyaṃ carāmā’’ti. Amhanti amhākaṃ.
不超越者，谓不逾越、不任意离去他处，不去他方不可入之地。故言『惟在此地修梵行』。谓吾等、吾人。
Attadamanavasenāti yathāpaṭiññaṃ arahantānaṃ anukaraṇākārena pavattacittadamanavasena, manacchaṭṭhānaṃ indriyānaṃ damanenāti attho. Sikhāppattaseṭṭhacariyatāya ariyamaggo brahmacariyaṃ. Brahmaṃ seṭṭhaṃ carati etenāti brahmacariyaṃ, satthusāsanaṃ.
所谓自制心志，即如阿拉汉们依止修习的缘故，以制心为本，自行克制之意；涵盖意念收摄与根尘制伏之义。以此成就最高修习事实，称为圣道之梵行。谓“行梵中最尊者”，谛遵佛制规则，故名为梵行，即出世之正法。
Ataramānānanti na taramānānaṃ desakālaṃ udikkhantānaṃ. Phalāsāva samijjhatīti sudullabhaphalepi āsā sammāpayogamanvāya samijjhati eva. Vipakkabrahmacariyosmīti visesena nipphannapaṇītajjhāsayo paripuṇṇauḷāramanoratho. So hi seṭṭhamanosamācāratāya brahmacariyapariyāyena vutto.
所谓不断懈怠，即非间歇教诲时段之放逸心态。就罕见之果报之希求而持续努力，谓意欲达成优良果报之正当道理而生起的深入专注。特别指纯正梵行已尽断染污之心向无漏清净之愿力，是最高心行之境界，乃称为堪荣最胜梵行的全程修习。
Idameva suttaṃ āgataṭṭhānanti adhippāyo tepiṭake buddhavacane idameva suttapadaṃ ‘‘vīriyaṃ brahmacariya’’nti āgataṭṭhānanti attho. Vīriyañhi tasmiṃ visaye uttamaṃ paramukkaṃsagataṃ tādisacariyāhetu cāti brahmacariyanti idha vuttaṃ. Caturaṅgasamannāgatanti catubbidhadukkarakiriyāya sādhakassa catubbidhassa attano pavattiākārassa vasena caturaṅgasamannāgataṃ.
此乃经文所载根本依据，谓三藏教法中佛所说经句「精进乃梵行」即此根基。精进者，向彼境界极上最高境界之远离障碍之行为理因，故称之为梵行。四重具足因缘，谓修行者以四种精进方式而彻底监督自身所为行为，故称「四重具足」。
Koci chinnabhinnapaṭapilotikadharo dasantayuttassa vatthassa abhāvato nicceloti vattabbataṃ labheyyāti taṃ nivattento āha ‘‘naggo’’ti. Evaṃ akāsiṃ, evampi sattapīḷā mā ahosīti adhippāyo. Yathā ‘‘abhihaṭaṃ na sādiyāmī’’tiādi (ma. ni. 1.155) bhikkhāpariyesane ukkaṭṭhacāritādassanaṃ, evaṃ ‘‘naehi bhaddantikādibhāvopī’’ti gahetabbaṃ. Purisantaragatāyāti purisasamīpagatāya. Saṃkittīyanti etāyāti saṃkitti, gāmavāsiādīhi samudāyavasena kariyamānakiriyā. Idha pana bhattasaṃkitti adhippetāti āha ‘‘saṃkittetvā katabhattesū’’ti. Dadanti tāyāti datti. Ekāhaṃ antarabhūtaṃ etassa atthīti ekāhikaṃ. Esa nayo sesapadesupi. Ekāhavārenāti ekāhikavārena. ‘‘Ekāhika’’ntiādinā vuttavidhimeva paṭipāṭiyā pavattabhāvaṃ dassetuṃ puna vuttaṃ. Tenāha ‘‘iti evarūpa’’ntiādi.
若有人因断缺破损、残垢污秽或载具无恤致失去十种须用衣物，谓此种损失应属断绝。复以转向「裸体」为喻。此犹如七重烦恼之消失所示现，谓所谓此事应视为至晦暗之例，如经中「不愿为打者」等论，作为比库寻求戒行中暴躁行为之反面例子。此处“亲近男子者”谓亲近男性，互相彼此称谓，与乡村居民等连续相往来之整体活动。此处提及“托付伙食”意即他们互相供应食物。此为“每日为他人所托付之饭食”，依规定行事。由此得名“如是”等类表达。
Erakatiṇādīni vāti erakatiṇādīni ganthitvā katanivāsanāni chavadussāni, nihīnadussānīti attho. Tantāvutānanti tantaṃ pasāretvā vītānaṃ. Pakatikaṇṭaketi salākakaṇṭake.
论篾条等物，谓将篾条等织物编结、缝缀、断裂衣服及缝边，皆属破坏衣物之坏事。使篾条托起形成织幅展散之处，称为张开织架。旁边的荆刺，则指类似长枝刺物。
§156
156.Nekavassagaṇasañjātanti anekavassasamūhasañjātaṃ. Nanu ca idāneva ‘‘sāyatatiyakampi udakorohanānuyogamanuyutto’’ti vuttaṃ, ‘‘nekavassagaṇikaṃ rajojallaṃ kāye sannicita’’nti ca, tadubhayaṃ ekasmiṃ kathaṃ sambhavatīti āha ‘‘idaṃ attano rajojallakavatasamādānakālaṃ sandhāya vadatī’’ti. Eteneva ‘‘acelako homī’’ti vuttaacelakapaṭiññā, ‘‘sāṇānipi dhāremī’’tiādinā vuttachannakapaṭiññā, tatthāpi sāṇa-masāṇa-chavadussādi-nivattha-paṭiññā ca aviruddhāti daṭṭhabbā tasmiṃ tasmiṃ kāle tathā tathā paṭipannattā. Teti acelakā. Saṅghātanti sabbaso ghātaṃ. Tenāha ‘‘vadha’’nti. Sīlavā nāma natthi ‘‘anabhisandhikampi pāpaṃ hotī’’ti evaṃ laddhikattā. Sīlaṃ adhiṭṭhāyāti idaṃ paṭikkamanakiriyaṃ sandhāya vuttaṃ.
156.因多夏季积累为一群，称为多夏群。又今说“夕阳倾瀉之河水不断”，经中亦云“多夏群似血污聚身”，两者何以同现？盖因为“此时正是皮肤溃烂、血污渗出之时”，因而说明“当此时皮肤破烂肿胀”的情形。正是所谓“皮肤突裂”，和“皮肤破损遮盖”之理，且同时这些遮盖体之状状况不冲突，故于各时各般均得以如是修习。是谓皮肤创伤类。全体伤害称为“伤害”。故曰“杀害”。虽无杀戒存在，但即使不愿杀亦生恶业，此为经论次第所得。执持戒律乃出于避免恶业重犯之心理动机所讲。
Pāsaṇḍapariggahaṇatthāyāti pāsaṇḍesu asārasārabhāvavīmaṃsanatthāya. Taṃ pabbajjanti ājīvakapabbajjaṃ. Vikaṭabhojaneti vikatabhojane virūpabhojane. Tenāha ‘‘apakatibhojane’’ti.
“持邪见”意指对邪见进行揣摩思虑，乃针对邪见中无支无本、空无实质之性进行辨析。若言持邪见，即指皈依阿耆尼迦派的法门。所谓“恶劣饮食”，是指形态凶恶的饮食，故称之为“堕落饮食”。
§157
157.Bhiṃsanakatasminti bhāvasādhanabhāvī idaṃ padanti āha ‘‘bhiṃsanakatasmiṃ bhiṃsanakakiriyāyā’’ti. ‘‘Bhiṃsanakattasmi’’nti vattabbe ekassa ta-kārassa lopo daṭṭhabbo. Yebhuyyaggahaṇaṃ lomavantavasenapi yojetabbaṃ, na lomavasenāti āha ‘‘bahutarānaṃ vā’’tiādi.
“破坏者之所”为修行破坏法门者所存的心态，此句说明“破坏者行于破坏行为中”。“破坏者之所”一语中，可见其中的‘他’字应略去。如同比附胡须一般需粘结，若没有胡须则不表达，故修订为“有更多类似者”等句。
Su-sadde u-kārassa o-kāraṃ katvā pāḷiyaṃ ‘‘sotatto’’ti vuttanti tadatthaṃ vivaranto ‘‘sutatto’’ti āha. Suṭṭhu avatattoti vā sotatto. Sosinnoti etthāpi eseva nayo. Suddhivasanatthāyāti saṃsārasuddhigavesanatthāya.
“苏-音”中“乌”字改为“欧”字，故巴利文作“听闻者”之义。此处详说为“听闻者”，意即修习使心净化者。若言“纯净呼吸”即为净化轮回的寻求。
Vihārasminti paccatte bhummavacananti āha ‘‘vihāro eva hi ‘vihārasmi’nti vutto’’ti. Teneva cāti teneva vibhattivipallāsavasena. Evaṃ atthoti ayaṃ evaṃ liṅgavipallāsavasena attho veditabbo. Dukkhappattoti ānetvā sambandho. Sabbatthāti sukhadukkhe lābhālābhādike ca. Tulitoti tulāsadiso.
“居处”一词指具体场所，谓“居处”本称为“此处”。而因形式的差异及变坏而用此词。由此可知其义须从启用形态的颠倒中辨析。其相关联语“苦发生”体现其因果，“处处”则指乐苦之中所得之利害。“相似”则为衡量的尺度。
Dukkarakārikādisuddhivaṇṇanā niṭṭhitā. · 难行偈等清净之解释已毕。
Āhārasuddhivaṇṇanā食清净之解释
§158
158.Sujjhitunti saṃsārato sujjhituṃ.
“清净”，谓自轮回中得以清净。
§159
159.Āsītikapabbānīti āsītikapiṭṭhipabbāni, ‘‘kāḷapabbānī’’ti vadanti. Pabbānaṃ majjhe. Unnatunnatānīti maṃse milāte dvinnaṃ sandhīnaṃ antare vātenuddhumātadhamanījālatāya unnatāni unnatānīti. Ānisadanti ānisadaṭṭhānaṃ. Nisinnaṭṭhānanti paṃsūhi, vālikāhi vā nicitaṃ nisinnaṭṭhānaṃ. Sarapoṅkhenāti sarassa poṅkhappadesena, sarapoṅkhasaññitena vā maggena. Akkantanti akkantaṭṭhānaṃ. Takkagoḷikasadisānaṃ, sarīraghaṃsanatthaṃ kata kuruvindagoḷakānaṃ vā āvaḷi vaṭṭanāhāro. Vaṃsatoti piṭṭhivaṃsato. Maṇḍaleti bhittipādānaṃ matthake ṭhapitamaṇḍalake sīsaggena patiṭṭhahanti. Na evaṃ phāsuḷiyoti yathā yathā vuttagopānasiyo papatā tiṭṭhanti, na evaṃ bodhisattassa phāsukāpi papatā ṭhitā.
“八部焰”指八种焰火，亦称为“七焰”，即所谓“黑焰”。所谓焰中间者，即是肉体结合处，经由风力搅动而产生的附属网状结构。所谓“所依处”即以灰烬、尘土等所构成的稳固停驻之地。说“蛇羽”是用以形容蛇形羽毛状，或者称为蛇羽纹之途径。所谓“终止处”指极限停驻之所。所谓“球状颗粒”乃形似苦瓜状的身上污垢颗粒或某类葡萄球菌等轮廓。所谓“竹”指土壤之脉络结构。所谓“圆形”为壁垒边缘之圆形结构，用头盖骨建立起。决非如同不同说法所言树叶堆积一般，菩萨之叶蘖却非如此匍匐而立。
Okkhāyikāti avakkhāyikā, heṭṭhā hutvā ninnabhāvena paññāyamānā. Evarūpāti yathāvuttarūpā, ninnatarāti attho. Yāva piṭṭhikaṇṭakaṃallīnāhotīti mayhaṃ udaracchavi yāva piṭṭhikaṇṭakaṃ, tāva taṃ āhacca ṭhitattā allīnā hoti udariyassa parikkhayena antānañca suṭṭhumilātatāya. Bhāriyabhāriyāti garutarā. Sahaudaracchaviṃ piṭṭhikaṇṭakaṃ, sahapiṭṭhikaṇṭakaṃ udaracchavinti yojanā. Neva nikkhamati āhārasannissayaāpodhātuyā sabbaso visukkhattā. Pūtimūlānīti lomamūlānaṃ paribrūhanake maṃse lohite ca parikkhīṇe tāni sukkhāni ṭhānato bhaṭṭhāni abhāveneva ‘‘pūtimūlānī’’ti vuttāni. Tenāha ‘‘tassa panā’’tiādi.
“灭尽”者，是断灭的意思，此处指以下为止断灭、趋于虚无的状态。所谓“此类”，是指前文所述之类。所谓“趋于虚无”，是指其含义。迄今为止我以肚膛的容量为尺度，若容量达到涂满荆棘与蛇网之处时，此时聚集于其中的热恼及肚内的消散，边缘部位与内部均能得到充分灭除。所谓婆罗门妻，是指煊赫的妻。与肚膛容量之荆棘相称谓“肚膛容量”计量的单位。因由食物依赖产生的内耗，完全清净无杂。所谓“腐根”，是指毛根之处，皮肤与血液消逝的干枯部分，俗称为“腐根”。因此称为“腐根”等。由此说：“他的肚……”等。
Adhigatāti idāni adhigatā. Yathā etarahi vipassanāpaññāya adhigatattāti iminā kiñcāpi mahābodhisattā paripākagatañāṇā vasībhūtajjhānābhiññā vipassanāya parikammaṃ karonti, yathā ca nesaṃ carimabhave vipassanācāro, na tathā tadāti dasseti. Etadevāti yaṃ yena vuttaṃ atthajātaṃ, etadeva ettha etasmiṃ pāṭhapadese yuttaṃ pubbenāparaṃ avirujjhanato. Itarathāti bhikkhūhi vuttappakārena ananurūpo siyā ‘‘imissā’’ti vuttāya aññatte.
“已证”意谓现在已证得之义。正如今以内观智慧所证究竟，伟大菩萨达到成熟智慧境界，禅那与三明通达，进行内观修行，且于最后转世中仍持内观行为，不断前进未曾停息。此不是表示“不然”之意。所谓“正是”者，为以先前所述之义，充分贯通于当前讲述境界，反复无间断。所谓“另处”，是指以比库们所说之法，有时不跟先前听闻之义相契合，即谓“此类”所称为异义。
Āhārasuddhivaṇṇanā niṭṭhitā. · 食清净之解释已毕。
Saṃsārasuddhiādivaṇṇanā轮回清净等之解释
§160
160.Saṃsārenāti aparāparaṃ cavanupapajjanavasena bhavesu saṃsaraṇena. Yaṃ sandhāya vuttaṃ –
160.“轮回”者，是指因依止彼此轮转生死，往复再生的诸有之状态。世尊指示者曰——
‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;
“诸蕴等互为依止，诸界六处相应；
Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. (visuddhi. 2.619; dī. ni. aṭṭha. 2.95; saṃ. ni. aṭṭha. 2.2.60; a. ni. aṭṭha. 2.4.199; dha. sa. aṭṭha. nidānakathā; vibha. aṭṭha. 226; su. ni. aṭṭha. 2.523; udā. aṭṭha. 39; itivu. aṭṭha. 14, 58; theragā. aṭṭha. 1.67, 99; bu. vaṃ. aṭṭha. 58; cūḷani. aṭṭha. 6; paṭi. ma. aṭṭha. 2.1.117; visuddhi. mahāṭī. 1.127; a. ni. ṭī. 2.4.9; sārattha. ṭī. 1.1);
不断缠绕运转，此即称为轮回。”（相关经文注释与论述见《净心论》等数处典籍及长老传记等文献）
Bahukanti bahukālaṃ bahukkhattuṃ. Upapajjitvāti tattha tattha bhave nibbattitvā. Āvāsenāti tasmiṃ tasmiṃ sattāvāse āvasanena nibbattitvā jīvanena. Khandhāyeva vuttā tesaṃyeva pavattivisesassa tena tena pariyāyena vuttattā. Bahuyāgeti ajasūkaragomāyvādike bahuvidhe mahāyaññe. Bahuaggīti vācāpeyyādivasena antamaso pākayaññādivasena ca bahukepi aggī paricaraṇena.
“多次”谓多时多刻之意。所谓“生起”，即是在彼彼世间中出生。所谓“终结”，是指在当世寿命终止而死亡。此仅针对诸蕴之流转与其运行特征，皆由不同层次之言辞分别阐述。所谓“大祭”，指如阿姜苏卡、迦毗罗摩那等多种大型祭典。所谓“大火”，是指以诸燃烧物如草木等激发之火焰，用以食物烹调及热供。
§161
161. Bāladārakopi ‘‘daharo’’ti vuccatīti tato visesanatthaṃ ‘‘yuvā’’ti vuttaṃ. Atikkantapaṭhamavayā sattā sabhāvena palitasirā hontīti paṭhamavaye ṭhitabhāvaṃ dassetuṃ ‘‘susukāḷakeso’’ti vuttaṃ. Jarājiṇṇoti jarāya jiṇṇo, na akālikena jarāya abhibhūto. Ukkaṃsagatabuddhatāya vuddho. Tenāha ‘‘vaḍḍhitvā ṭhitaaṅgapaccaṅgo’’ti, ārohapariṇāhavasena vuddhirahitoti attho. Jātimahallakoti jātiyā mahallako, na bhogaparivārādīhīti attho. Addhagatoti ettha addha-saddo dīghakālavācīti āha ‘‘bahuaddhānaṃ gato’’ti. Vayotiādipadalopenāyaṃ niddesoti āha ‘‘pacchimavaya’’nti. Padasatampi…pe… samatthatāti padasatampi padasahassampi sotapathamāgacchantameva uggahaṇasamatthatā pariggahetuṃ samatthatā. Ayañca gatiyā byāpāroti sakkā viññātuṃ gahaṇamattabhāvato. Tadevāti padasatampi padasahassampi. Ādhāraṇaṃ apilāpanavasena hadaye dhāraṇaṃ. Upanibandhanaṃ yathā na pamuṭṭhaṃ hoti, tathā upecca aparāparaṃ nibandhanaṃ. Ayaṃ pana satiyā byāpāroti sakkā viññātuṃ. Pāḷiyañca ‘‘paramāya gatiyā ca satiyā ca dhitiyā cā’’ti vuttaṃ, parato ca ‘‘evaṃ adhimattagatimanto’’ti vuttaṃ. Samatthavīriyaṃ dhiti nāmāti visiṭṭhavisayaṃ dassento yathāvuttasatisamāyogaṃ tassa dīpeti. Tassāti yathāvuttagatisatidhitīhi subhadhātavacīparicitassa pariyattidhammassa āgamavasena atthadassanasamatthatā yuttivasena kāraṇadassanasamatthatā.
161. 即使是幼童，也称为“儿童”，为了区别而称“青年”。第一阶段的生命因身心俱败而头脑散乱，称为“老病头发乱”。“老弱者”指随着年老而衰老，非指突然或一时被老年压倒。年长如同圆满成熟的佛，故谓“已成长而肢体安立”，阿拉汉在身心成熟变化上无增长。所谓“出生年份较久远”，指出身世代已久远，不是指享乐随从之类。所谓“经过漫长时间”，特指时间长度久远，说“经历了众多漫长的年月”。用“衰老”等词省略表示此意，其意谓“西方阶段”即生命晚期。统计数字如百或千，只为了说明具体能数。所谓“数量”及“过程”可以观知，以少量的把握度可以知晓。此指“百”或“千”，如同心中持连续之念，虽不分开依然紧连不断，内心持戒专注。例如，念戒心念不离如手紧抓而不放。此谓心念活动的运转，是能够觉知的。巴利文中称此为心念的最高发展境界，意指正念及专注的结合，风行甚妙，阐明其特别的教理。此称为完善力之名，意指集中正念而光芒闪耀。此名词说明该教法所缘的正法境界，因属教义故为解释因缘而详明其术语用法。
Daḷhaṃ (a. ni. ṭī. 3.9.38) thiraṃ dhanu etassāti daḷhadhanvā, so eva idha ‘‘daḷhadhammā’’ti vutto. Paṭisattuvidhamanatthaṃ dhanuṃ gaṇhātīti dhanuggaho, so eva usuṃ saraṃ asati khipatīti issāsoti āha ‘‘dhanuṃ gahetvā ṭhito issāso’’ti. Dvisahassapalaṃ lohādibhāraṃ vahituṃ samatthaṃ dvisahassathāmaṃ. Tenāha ‘‘dvisahassathāmaṃ nāmā’’tiādi. Daṇḍeti dhanudaṇḍe. Yāva kaṇḍappamāṇāti dīghato yattakaṃ kaṇḍassa pamāṇaṃ, tattake dhanudaṇḍe ukkhittamatte āropito ceva hoti jiyādaṇḍo, so ca bhāro pathavito muccati, evaṃ idaṃ ‘‘dvisahassathāmaṃ nāma dhanūti daṭṭhabbaṃ. Uggahitasippoti uggahitadhanusippo. Katahatthoti thirataraṃ lakkhesu avirajjhanasarakkhepo. Īdiso pana tattha vasībhūto katahattho nāma hotīti āha ‘‘ciṇṇavasībhāvo’’ti. Kataṃ rājakulādīsu upecca asanaṃ etena so katūpāsanoti āha ‘‘rājakulādīsu dassitasippo’’ti. Evaṃ katanti evaṃ antosusirakaraṇādinā sallahukaṃ kataṃ.
牢固（阿尼律注3.9.38）意即此物之坚固如弓，因而此处称为“坚固性质”。为了防御敌人而用弓作为武器，此谓箭弓。箭则指快速射出的矢。故称“持弓而立者为欲持弓者”。能负担二千铢重的铜铁之类的负重，故说“二千铢重量”。因此称“二千铢重”等语。杖则在弓柄之上，长度至节，称为弓杖。杖与弓柄相结合，使之坚固，当杖脱手则负重落地而解脱。故此处称“二千铢重量之弓”。所谓弓柄硬梆梆如菱角，意指质硬坚牢不松散，故称“尖锐弓柄”。手工制成的硬实弓柄，业内称为“裁断坚硬如断面”的弓柄。说此人坐姿稳健，故称为“坚固不动的坐姿”。如此人于王室中受尊敬，坐处以此名而称谓，谓“于王族中所见的工匠之掌”等，意指尊位之姿势。由此可见，造作方式及内部结构均协同一致并且坚牢稳定。
Oloketīti udikkhati. Evaṃ santepi tesaṃ vāro paññāyatīti tesaṃ bhikkhūnaṃ ‘‘ayaṃ paṭhamaṃ pucchati, ayaṃ dutiya’’ntiādinā pucchanavāro tādisassa paññavato paññāyati sukhumassa antarassa labbhanato. Buddhānaṃ pana vāroti īdise ṭhāne buddhānaṃ desanāvāro aññesaṃ napaññāyanato buddhānaṃyeva paññāyati. Idāni tameva paññāyanataṃ yuttito dassento ‘‘vidatthicaturaṅgulachāya’’ntiādimāha. Accharāsaṅghāṭamatte khaṇe aneka-koṭisahassa-cittapavattisambhavato ‘‘vidatthicaturaṅgulachāyaṃ atikkamanato puretaraṃyeva bhagavā…pe… kathetī’’ti vatvā tato lahutarāpi satthu desanāpavatti atthevāti dassento ‘‘tiṭṭhantu vā tāva ete’’tiādimāha. Idāni tattha kāraṇaṃ dassetuṃ ‘‘kasmā’’tiādi vuttaṃ. Soḷasa padāni kathetīti etena lokiyajanassa ekapaduccāraṇakkhaṇe bhagavā aṭṭhavīsasatapadāni kathetīti dasseti. Idāni tassapi kāraṇaṃ dassetuṃ ‘‘kasmā’’tiādi vuttaṃ.
“观察”即“察看”。即便如此，各位的展示轮次可被视为智慧之呈现，彼等比库中有人分为首问者、次问者等多样提问，依此排列呈现细密且深刻的智慧间隔。佛陀的讲法轮次则在特别之处，开示众生神通及智慧非凡，彼此相辅相成，展现出佛法的光耀。现在为说明此一智慧显示之恰当性，称其为“四指投影”等比喻。佛陀的教化如同洪大的交响乐章，由众多贤圣辅佐，展示崇高教理。因此，佛亦强调“这些僧团当秉持佛法”，说此言以示正确与否。现在以说明缘由为目标，曰“为何如此”之意。说道佛陀所说之十六字，乃普通人一时说错时所说二十八字之半，向大众说明根由。此处亦因佛之言说而为详尽阐述。
Dhammoti pāḷi. Pajjati attho etenāti padaṃ, tadattho. Atthaṃ byañjetīti byañjanaṃ, akkharaṃ. Tañhi padavākyakkharabhāvehi paricchijjamānaṃ taṃ taṃ atthaṃ byañjeti pakāseti. Tenāha ‘‘dhammapadabyañjananti pāḷiyā padabyañjanaṃ, tassa tassa atthassa byañjanakaṃ akkhara’’nti. Etena aparāparehi padabyañjanehi sucirampi kālaṃ kathentassa tathāgatassa na kadāci tesaṃ pariyādānaṃ atthīti dasseti. Pañhaṃ byākaronti etenāti pañhabyākaraṇaṃ, tathāpavattapaṭibhānaṃ. Aparikkhayapaṭibhānā hi buddhā bhagavanto, yato vuttaṃ ‘‘natthi dhammadesanāya hānī’’ti (dī. ni. ṭī. 3.141, 305; vibha. mūlaṭī. 1.suttantabhājanīyavaṇṇanā). Tenāha ‘‘iminā kiṃ dassetī’’tiādi. Tathā āsannaparinibbānassapi bhagavato desanāya itarāya ca visesātāvoti paṭhamabuddhavacanampi majjhimabuddhavacanampi pacchimabuddhavacanampi sadisameva. Āsītikavassato paraṃ pañcamo āyukoṭṭhāso.
“法”为巴利词。此处释义为字词及其意。借由字词与句子及文字组成，阐发其内涵，则称为意思的标示。谓“法句之文字，即巴利语的词语，以及各自的含义文字”。如此，就能长期说明佛陀所说法义的内涵，从未失传。谓“提出疑问”即提出不明之解说，亦即发问及回答。佛陀为促进理解，所说经文明朗，无误，称为无他法损失。故“以此来说明何者所示”的意涵。佛陀的教法明确深入，即使接近涅槃或远离，皆依照前、中、后佛言一致。佛的寿命八十有七年亦称五十余岁以上的阶段。
§162
162. Kāmañcettha bhagavatā nāgasamālattherassa acchariyaabbhutapavedanamukhena attano lomānaṃ haṭṭhabhāvassa paveditattā ‘‘lomahaṃsanapariyāyo’’ti nāmaṃ gahitaṃ, tathāpi sabbaññutaññāṇādi-anaññasādhāraṇañāṇānubhāva-vibhāvanādivasena soḷasasamūhato sīhanādassa nadanena desanāya pavattitattā ‘‘mahāsīhanādo’’tveva saṅgītikāramahātherehi nāmaṃ ṭhapitanti daṭṭhabbaṃ.
162. 佛陀曾于长老纳迦萨玛的奇异现象感动之下，触发身体毛发竖立的震撼，称为“毛羽纷飞环绕”之状。虽然佛具无上智慧及他种高妙智慧，带领十六团体以狮吼般庄严威严传播教法，佛陀因此获得“伟大狮吼”之尊称，深为世人所敬仰。
Mahāsīhanādasuttavaṇṇanāya līnatthappakāsanā samattā. · 《大狮子吼经》注释之隐义阐明已竟。
3. Mahādukkhakkhandhasuttavaṇṇanā三、《大苦蕴经》注释
§163
163.Tatoparanti tiṇṇaṃ janānaṃ upari saṅgho catuvaggakaraṇīyādikammehi paṭikammappattattā. Gāmaṃ gatoti vuccati gāmaṃ uddissa gatattā, evaṃ sāvatthiṃ pavisituṃ vihārato nikkhantā ‘‘pavisiṃsū’’ti vuttā. Pariññanti pahānapariññaṃ. Sā hi samatikkamo, na itarā. Rūpavedanāsupīti ‘‘rūpānaṃ pariññaṃ, vedanānaṃ pariñña’’nti etthāpi. Kāmaṃ sabbesaṃ titthiyānaṃ kāmādipariññāpaññāpanahetubhūto samayo natthi, yesaṃ pana atthi, te upādāya ‘‘sakasamayaṃ jānantā’’ti vuttaṃ. ‘‘Yato yato kho bho ayaṃ bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, ettāvatā kho bho kāmānaṃ pariññā hotī’’ti evaṃ sarūpato paṭhamajjhānaṃ vibhāvetuṃ asakkontāpi kevalaṃ accantappahānasaññāya kāmānaṃ pariññaṃ paññapeyyuṃ paṭhamajjhānaṃ vadamānā. Taṃ kissa hetu? Tādisassa āgamādhigamassābhāvato. Rūpavedanāpariññāsupi eseva nayo. Vuccethāti vucceyya. Dutiyapadepīti ‘‘anusāsaniyā vā anusāsani’’nti evaṃ vuttavākyepi. Te kira bhikkhū.
163. 此外，僧团遂依四部教制依次承受责任。所谓“往村”意为到村庄去，或者从出家地进入沙瓦提。所谓“入村”者指离开住宿之地前往村庄，表达入常行踪。所谓“通达”即离苦得解脱。此处指色及受的通达。情欲是外道所识之烦恼，其明白缘起，依教示而知外道断除情欲的时间无常。唯有修习者依此得见知彼群外道之时期。其所谓“第一次禅那即初禅”，是修行者弃断诸欲且专注于初禅之境界，因而对欲有清楚见解。虽然难以详细阐述初禅之色法等分别，却能仅以断尽欲念而表明对欲的认识。缘由何在？乃因无此教义流传。此亦视为对色受通达的实践应用。称“应该说”或“当说为指引”之意。此即所谓比库。
§165
165.Naceva sampāyissantīti na ceva sammadeva pakārehi gamessanti ñāpessanti. Tenāha ‘‘sampādetvā kathetuṃ na sakkhissantī’’ti. Yasmā avisaye pañho pucchito hoti, tasmā āpajjissantīti yojanā. Sadevaketi arūpadevaggahaṇaṃ. Te hi lokiyadevehi dīghāyukatādinā ukkaṭṭhā. Samāraketi kāmāvacaradevaggahaṇaṃ. Sabrahmaketi rūpāvacarabrahmaggahaṇaṃ. Sassamaṇabrāhmaṇiyāti ettha samaṇaggahaṇena pabbajite, brāhmaṇaggahaṇena jātibrāhmaṇe, puna devaggahaṇena sammutideve, manussaggahaṇena avasiṭṭhamanussakāyaṃ pariyādiyati. Lokapajāggahaṇena pana payojanaṃ aṭṭhakathāyaṃ dassitameva. Aññathā ārādhanaṃ nāma natthīti iminā kāmarūpavedanāsu assādādīnaṃ yāthāvato avabodho eva ito bāhirakānaṃ natthi, kuto pavedanāti dasseti.
165.【译文】非但如此，众生并非总是依照合适的方式前进、体验和了解，因此说『完成之后，将无法再说』。因其在所缘处仍有疑问，所以会再生。这当中“众生”指的是无形天界的众生。无形天众因长寿等缘故而高傲。所谓“魔”，是指欲界天众。“全婆罗门”则是指色界梵天众。“僧侣婆罗门”处此，指受出家仪轨的修行者，以僧侣为寄托；以婆罗门为本族出身；以天众为获圣受礼的天界；以人众为末代人众周围环绕。至于世间群众的聚合，则此注疏已有说明。若另说敬礼，则不存在；意指在欲色两界受苦受乐的真实理解，外人是难以领会的，更难以从外面加以解释。
§166
166.Cittārādhananti yāthāvapavedanena paresaṃ cittassa paritosanaṃ. Bandhanaṭṭhena guṇāti kāmarāgasaṃyojanassa paccayabhāvena vatthukāmesupi bandhanaṭṭho vutto, koṭṭhāsaṭṭho vā guṇaṭṭho daṭṭhabbo. Tarayantīti taramānā yanti gacchanti. Atītādibhinnapaṭhamādivayā eva cittatā rāsibhāvena vayoguṇāti gahitāti āha ‘‘rāsaṭṭho guṇaṭṭho’’ti. Cakkhuviññeyyāti vā cakkhuviññāṇataṃdvārikaviññāṇehi vijānitabbā. Sotaviññeyyātiādīsupi eseva nayo. Iṭṭhārammaṇabhūtāti sabhāveneva iṭṭhārammaṇajātikā, iṭṭhārammaṇabhāvaṃ vā pattā. Kamanīyāti kāmetabbā. Manavaḍḍhanakāti manoharā. Etena parikappanatopi iṭṭhabhāvaṃ gaṇhāti. Piyajātikāti piyāyitabbasabhāvā. Kāmūpasaṃhitāti kāmarāgena upecca sandhāniyā sambaddhā (a. ni. ṭī. 3.6.63) kātabbāti āha ‘‘ārammaṇaṃ katvā’’ti.
166.【译文】所谓心理之敬礼，是指以适当的方式使他人心理满足。通过束缚的断除，结合欲爱之缚而成为的品质，为满足感的对象，即使是物质欲望也是以束缚断除为条件，如六十六种水槽或品质槽所见。所谓越过，即是推进、前进。心的变化虽有不同阶段如过去等，但依旧持续，以浓度性质表现称为衰退品质或说特质，于是说为“浓度槽、品质槽”。所谓眼识等，是指应通过眼识及相关之识为门被认知；耳识等亦同。所谓适合之物，指当众会聚时所形成的适合感，得此适合感。所谓可爱的，是应当被爱护拥护的。加上使人愉悦的意义，称之为吸引力。依此理解心理虽有界定，却仍属可受喜者。所谓亲爱的，是应受亲近的属性。带有欲爱缠染的是“欲爱相应所护”，佛律注释书有详细说明，指出“立着对象”。
§167
167.Saññaṃ ṭhapetvāti ‘‘imasmiṃ aṅgulikādipabbe gahite sataṃ hoti, imasmiṃ sahassa’’ntiādinā saññāṇaṃ katvā gaṇanā. Acchiddagaṇanāti ‘‘ekaṃ dve’’tiādinā navantavidhinā nirantaragaṇanā. Piṇḍagaṇanāti saṅkalanapaṭuppādanādinā piṇḍitvā gaṇanā. Tenāha ‘‘khettaṃ oloketvā’’tiādi. Kasanaṃ kasīti kasiggahaṇena sabbo kasipaṭibaddho jīvikūpāyo gahitoti āha ‘‘kasīti kasikamma’’nti. Jaṅghavaṇijjāti jaṅghasatthavasena vaṇijjaṃ āha, thalavaṇijjāti sakaṭasatthavasena. Ādi-saddena nāvāpaṇādivasena vohāraṃ. Vaṇippathoti vaṇijamaggo, dānaggahaṇavasena saṃvohāroti attho. Usūnaṃ asanakammaṃ issattaṃ, dhanusippena jīvikā, idha pana issattaṃ viyāti issattaṃ, sabbaāvudhajīvikāti āha ‘‘āvudhaṃ gahetvā upaṭṭhānakamma’’nti. Porohiccāmaccakammādi rājakammaṃ.Ādi-saddena rathasippakhattavijjāsippādi-vuttāvasesaṃ mahāsippaṃ khuddakasippañca saṅgaṇhāti. Sītassa purakkhatoti sītassa purato kato. Yo hi sītakāle jīvikāhetu sītalapadesaṃ pakkhandati, so vāḷamigādīhi viya sītena paripātiyamāno tena purato kato viya hoti. Tenāha ‘‘sītena bādhiyamāno’’ti. Uṇhassa purakkhatoti etthāpi eseva nayo. Saritvāti saṃsappitvā. Ghaṭṭiyamānoti hiṃsiyamāno bādhiyamāno. Ābādhanaṃ ābādho, pīḷāti attho. Kāmahetunti vā bhāvanapuṃsakaniddeso yathā ‘‘visamaṃ candimasūriyā parivattantī’’ti (a. ni. 4.70). Tathā sesapadadvayepi. Tenevāha ‘‘kāmānameva hetū’’ti. Kāmānaṃ hetūti ettha purimapadāvadhāraṇamayuttaṃ tadaññapaccayapaṭikkhepāpattito, tathā uttarapadāvadhāraṇaṃ kāmānaṃ kadāci ahetubhāvassapi sambhavato, tasmā ‘‘uppajjatiyevā’’ti vuttaṃ.
167.【译文】所谓确立分别，是指在手指等部位获得一百的计数，及至一千等进行分别。所谓割断计数，是指采用“一个、两个”等九种方法不断计数。所谓聚合计数，是指通过合计、分类等以达到聚合并进行计数。因此说“观察田地”等。所谓土地或田地，即以土地所在实际牵涉的生活资料而名其为土地，称“土地活动”。所谓小腿经商，是指通过腿服务于商业。所谓车经商，是指方便的车马所服务的商业。etc. 头绪繁多，此处简述。举例诸多王族事务、武器等产业情况，均属生活来源。所谓寒冷的前所，是寒冷时期在寒冷的地方暂居；迟暮遇寒，若避寒者被寒冷侵袭，则如同被羚羊等野兽围绕一样，故称“如遭寒冷所逼”。同理炎热时亦然。所谓流失，就是被耗损所苦。所谓伤害，是指迫害、压迫等意。称为“欲因”，即指众生修习过程中如“太阳月亮不规则运转”等烦恼现象。其结语指出诸欲为苦的因缘，但亦指出虽时有不生感受存在，仍称为“生起”。
Uṭṭhahatoti iminā uṭṭhānavīriyaṃ vuttanti āha ‘‘ājīvasamuṭṭhāpakavīriyenā’’ti. Taṃ vīriyanti ājīvikasamuṭṭhāpakavīriyaṃ. Pubbenāparaṃ ghaṭentassāti ārambhato paṭṭhāya nirantaraṃ pavattentassa. Citte uppannabalavasokena socatīti cittasantāpena anto nijjhāyati. Kāye uppannadukkhenāti tasseva sokassa vasena kāye uppannadukkhena. Sokuddesena taṃ taṃ vippalapento vā paridevati. Uraṃ tāḷetvāti vakkhappadesaṃ paharitvā. ‘‘Mogha’’ntiādi paridevanākāradassanañceva sammohāpajjanākāradassanañca. Meti vatvā puna noti puthuvacanaṃ attano ubhayathāpi voharitabbato, byāmūḷhavacanaṃ vā sokavasena.
【译文】所谓起立力量，是指以生活自立的起效力量，称为“起立努力”。此努力乃由生活起动所生起。由过去到现在不断持续转动。心因生起智慧而忧伤，心忧而终止。所谓身体中生的苦，是指因忧伤而生的体苦。心因忧伤而烦恼或哀叹。揪心捶胸，是把哀痛视为打击。所谓“空虚”，是形容哀痛苦恼及迷惑的样貌。认为再遭受而重复反复的自我表述，或悲痛用语复现。
§168
168. Idha kāmaggahaṇena visesato vatthukāmā gahitāti kāmādiggahaṇaṃ kataṃ, nānantariyatāya pana kilesakāmopi gahito eva. Asicammanti ettha cammaggahaṇena na kevalaṃ cammamayassa, cammaparisibbitasseva vā gahaṇaṃ, atha kho sabbassapi āvudhabādhakassa gahaṇanti dassento ‘‘kheṭakaphalakādīnī’’ti āha. Ādi-saddena sarādisaṅgaho. Dhanukalāpaṃ sannayhitvāti dhanuñceva khurappatūṇiñca sannayhitvā, dhanudaṇḍassa jiyāya tathābhāvakaraṇādipi (a. ni. ṭī. 3.5.76) dhanuno sannayhananti. Dvinnaṃ senānaṃ byūhasaṃvidhānena vā ubhatobyūḷhaṃ. Vijjotalantesūti nisitapītaphalatāya vijjotanavasena parivattamānesu.
168.【译文】此处以欲界之聚集为主谓，示意对物品欲望的取得，谓之欲界聚合，且不排除污染欲望的加入。所谓皮革集，是指不仅是单纯皮革，而是将皮革覆盖于物体表面；故称“覆盖聚合”，又如举例“田野内的果实”等也是其意。以两个军队构成队形等为例。所谓“光照植物”，是指以鲜黄色果实光泽环绕的植物。
Pākārasamīpātisaṅkhāratāya pākārapādā upakāriyo, yā ‘‘uddāpā’’ti vuccanti. Satadantenāti anekasatadantakena, yassa tikhiṇadantāni anekasatāni mūlāni honti. Atibhāratāya dasavīsamattāpi janā ukkhipituṃ na sakkonti, yantavasena pana ukkhipitvā bandhitvā ṭhapenti. Tenāha ‘‘aṭṭhadantākārenā’’tiādi. Omaddantīti oṭṭhapenti.
【译文】因持有防护工具故能制服携带者，防御脚步称为“防护足”，俗称“引发”。所谓百齿，是指拥有多个锋利牙齿者，牙根许多，极其坚固。因其过重，哪怕二十斤也难以弄断，被捕获后束缚捆绑固定。故称为“以八齿为状”等。所谓不能阻挡，是指无法抵御强力攻击。
§169
169.Sandhimpi chindanti corikāya jīvitukāmā. Nillopanti nissesavilopaṃ, ekaṃ parittaṃ gāmaṃ parivāretvā tattha kiñcipi gayhūpagaṃ asesetvā karamaraggahaṇaṃ. Tenāha ‘‘mahāvilopa’’nti. Panthaduhanakammaṃ aṭavimagge ṭhatvā addhikānaṃ vilumpanaṃ. Pahārasādhanatthaṃ (a. ni. ṭī. 2.2.1) daṇḍappahārassa sukhasiddhiatthaṃ. Kañjito nibbattaṃ kañjiyaṃ, āranālaṃ. Yaṃ ‘‘bilaṅga’’ntipi vuccati, taṃ yattha siñcati, sā kañjiyaukkhalikā. Bilaṅgathālikasadisakaraṇaṃ bilaṅgathāliyaṃ. Sīsakapālaṃ uppāṭetvāti ayoguḷapavesanappamāṇaṃ chiddaṃ katvā. Saṅkhamuṇḍakammakāraṇanti saṅkhaṃ viya muṇḍakammakāraṇaṃ.
盗贼因欲求生命而切断纽带。他们毁坏做窝的鸟巢，环绕村落，将任何谷物收集殆尽，进行劫掠破坏。因此称之为“巨大毁坏”。以行路之困为依托，广泛施行破坏。目的是为了实现打击，依照《增支部注疏》卷二第二分中所云，为了轻松实施殴打。蛰伏之虫居于闭合处，被称作密闭虫。密闭虫类似蛴螬的幼体，称为蛴螬幼虫。割断头骨是为了防止进入毒蛇洞穴。所谓螺旋剃发者，即像螺旋状剃发的行为者。
Rāhumukhakammakāraṇanti rāhumukhagata-sūriyasadisa-kammakāraṇaṃ. Jotimālikanti jotimālavantaṃ kammakāraṇaṃ. Hatthapajjotikanti hatthapajjotanakammakāraṇaṃ. Erakavattakammakāraṇanti erakavattasadise sarīrato baddhe uppāṭanakammakāraṇaṃ. Cīrakavāsikakammakāraṇanti sarīrato uppāṭitabaddhacīrakāhi nivāsāpanakammakāraṇaṃ. Taṃ karontā yathā gīvato paṭṭhāya baddhe kantitvā kaṭiyameva ṭhapenti, evaṃ gopphakato paṭṭhāya kantitvā kaṭiyameva ṭhapenti. Aṭṭhakathāyaṃ pana ‘‘kaṭito paṭṭhāya kantitvā gopphakesu ṭhapentī’’ti vuttaṃ. Eṇeyyakakammakāraṇanti eṇīmigasadisakammakāraṇaṃ . Ayavalayāni datvāti ayavalayāni paṭimuñcitvā. Ayasūlāni koṭṭentīti kapparajaṇṇukakoṭīsu ayasūlāni pavesenti. Nti taṃ tathākatakammakāraṇaṃ sattaṃ.
“瞎眼孔制造者”是指在眼睛孔内形成如阳光般的明亮空隙的行为者。带光圈者，是指带有光环的行为者。手腕光环者，是指带有手腕光环的行为者。孤螺旋者，是指身体束缚着似螺旋的绑带进行割裂的行为者。长衣者，是指身体被割裂后披挂破烂长衣的行为者。那些行为者就像被束缚脖颈系带，紧扣腰间绳索一样。注疏中说：“割裂之后，紧扣脖颈带束于长衣上。”“录音者行为者”是指像录音机一样制造声音的行为者。金属刀具使用者是指使用类似刀刃的金属工具者。所谓“铁针插入者”，是指将铁针插入牛皮制成的尖顶中。如此类行为共有七种。
Baḷisamaṃsikanti baḷisehi maṃsuppāṭanakammakāraṇaṃ. Kahāpaṇikanti kahāpaṇamattaso chindanakammakāraṇaṃ. Koṭṭentīti chindanti. Khārāpatacchikanti tacchetvā khārāvasiñcanakammakāraṇaṃ. Palighaparivattikanti palighassa viya parivattanakammakāraṇaṃ. Ekābaddhaṃ karonti ayasūlassa koṭṭanena. Palālapīṭhakanti palālapīṭhassa viya sarīrassa saṃvellanakammakāraṇaṃ. Kāraṇikāti ghātanakārakā. Palālavaṭṭiṃ viya katvāti yathā palālapīṭhaṃ karontā palālavaṭṭiṃ katvā saṃvellanavasena naṃ (a. ni. ṭī. 2.2.1) veṭhenti, evaṃ karontīti attho. Chātakehīti bubhukkhitehi koleyyakasunakhehi. Balavanto hi te javayoggā sūrā ca honti. Kammavasena sampareti etthāti samparāyo, paraloko. Tattha bhavoti samparāyiko.
切断坚硬肉体的，是以坚硬物体割裂肉体的行为者。割断肉块者，是以刀具切割肉块的行为者。所谓“切开”，即为割断。割开坚硬盖子的，是指割断上的坚硬皮层使其分开。翻转门板者，是指像翻转门板似的割裂行为。用尖锐金属刀具割断被绑缚物体。击打木板者，是指像敲击木板一样使身体发出撞击声的行为者。所谓杀害者，是行杀生之事者。像击鼓而不打鼓槌，仅以身体产生震动发声者，称之为此法。所谓“啄木鸟”者，指那些啄击树木发声者。他们力量强大，勇猛无比。此通过行为传递，即为往生彼处，更即是未来世。此谓为往生者。
§170
170. Chandarāgo vinīyati ceva pahīyati ca etthāti nibbānaṃ chandarāgavinayo chandarāgappahānañcāti. Tenāha ‘‘nibbānañhī’’ti. Tattha āgammāti idaṃ yo chandarāgaṃ vineti pajahati, tassa ārammaṇaṃ sandhāya vuttaṃ. Tīhi pariññāhīti iminā ñātatīraṇapariññāhi parijānissantīti netaṃ ṭhānaṃ vijjati. Ko pana vādo pahānapariññāyāti dasseti? Tathabhāvāyāti parijānanakabhāvāya.
欲爱之熄灭、消除者，便是涅槃中欲爱熄灭、欲染除去。由此称为“涅槃熄灭者”。此处所谓“引入”，是指能熄灭抛弃欲爱者，以其所依为由说法。所谓三重证悟，是指以此了解及超越亲缘关系之智慧，故此处无他意。问何为断除之证悟？是指对事理真相之认识。问何谓认识之境？是为认识之本质。
§171
171.Aparittenāti ahīnena. Vipulenāti mahatā. Yadi vaṇṇasampattidassanatthaṃ, vaṇṇadasakaṃ kasmā na gahitanti āha ‘‘mātugāmassa hī’’tiādi. Bhojanasampadādīnaṃ alābhepīti dassanatthaṃ ‘‘duggatakule nibbattassapī’’ti vuttaṃ. Thokaṃ thokaṃ vaṇṇāyatanaṃ pasīdati maṃsassa paribrūhanato thanamaṃsāni vaḍḍhanti jāyanti. Vaṇṇeti hadayaṅgatabhāvaṃ pakāsento viya hotīti vaṇṇo. So eva sāmaggopabhogādinā nibhātīti nibhā. Tenāha ‘‘vaṇṇanibhāti vaṇṇoyevā’’ti.
“阿毗梨耶”者，谓无害之意。“博卢纳”者，谓广大无边之意。若为显示颜面华美丰盛，不取其名者，因何不采用？说此如“母村的贫困”等语。此为表示从饭食丰盛等无获来示现，故云“出现在不吉之处”。细小多彩之处呈现，如同肉体被包裹膻腥，薄膜肉片便生长发育。所谓华彩，谓显现心上所生之色相。此亦因与贤圣共处等而变得鲜明光亮。如注疏所说“色彩显现即为色彩而已”。
Bhogganti ativiya vaṅkatāya bhoggaṃ. Tādisaṃ pana sarīraṃ bhaggaṃ viya hotīti āha ‘‘bhagga’’nti. Tenāha ‘‘imināpissa vaṅkabhāvameva dīpetī’’ti. Dantānaṃ chinnabhinnatāya ekaccānaṃ patanena ca khaṇḍitadantaṃ. Kesānaṃ setavaṇṇatāya palitanti āha ‘‘paṇḍarakesa’’nti. Kesānaṃ mattaso siyane khallāṭavohāroti bahuso siyanaṃ sandhāyāha ‘‘mahākhallāṭasīsa’’nti. Vassasatikakāle uppajjanatilakāni sandhāyāha ‘‘tilakāhatagatta’’nti. Tāni pana kānici setāni honti kānici kāḷānīti āha ‘‘setakāḷatilakehī’’ti. Byādhikanti sañcātabyādhiṃ. Bāḷhagilānanti māraṇanti kagelaññena gilānaṃ.
“宝光”者，因极度弯曲而称光宝。此处所谓身体如同碎裂一般，称为“碎裂”。此谓“显示所现之此弯曲形态”。牙齿断裂、缺损、掉落者，称为断牙。头发染白者，称为白发。头发由怀念故人而产生散乱形态者，多者谓为“成满散乱”。积雨百年所生成的痕迹，称为“痕迹停留处”。其中有的发为白色，有的发为黑色，故称“白黑痕迹者”。病痛，谓为遍布全身的疾病。孤独老病，谓死亡，如注疏言云“寡病即死”。
§173
173.Tasmiṃ samayeti tasmiṃ jhānaṃ upasampajja viharaṇasamaye. Na cetetīti na abhisandahati. Byābādhanaṭṭhena byābādho, byābādhova byābajjhaṃ, natthi ettha byābajjhanti abyābajjhaṃ, dukkharahitaṃ. Tenāha ‘‘niddukkhamevā’’ti.
173. 当时，进入那禅那，住于修行时间。若心不在，则不专注。由障碍所现障碍，由障碍而障碍，此处既无障碍又无非障碍，既不难受也无烦恼。因此乃说“无苦如是”。
§174
174.Aniccādiākāroti aniccākāro dukkhākāro vipariṇāmākāro calādiākāro ca.
174.“无常”等形态者，谓为无常形态、苦形态、变异形态、流动形态等。
Mahādukkhakkhandhasuttavaṇṇanāya līnatthappakāsanā samattā. · 《大苦蕴经》注释之隐义阐明已竟。
4. Cūḷadukkhakkhandhasuttavaṇṇanā四、《小苦蕴经》注释
§175
175.Sakkesūti ettha yaṃ vattabbaṃ, taṃ satipaṭṭhānasuttavaṇṇanāyaṃ vuttanayeneva veditabbanti taṃ ekadesena dassento ‘‘so hī’’ti āha. Tattha yena rājakumārā sakyā nāma jātā, yato tesaṃ nivāsaṭṭhānatāya janapado tathā vuccati, taṃ vattabbanti āha ‘‘sakyānaṃ pana uppatti ambaṭṭhasutte āgatāvā’’ti. Kapilavatthūti vuttaṃ purimasaññāvasena.
175.关于「王子」一词，此处所当说者，应当唯依于正念念处经的述说来知。单数形显现其义，即称“是人”。此处指名为释迦的王子，谓其居处国，故名该国，此即“释迦”所当说之义。并称“释迦之生起，依如普信经来至”。迦毗罗卫者，谓前所知名号。
Nānappakārakanti ‘‘lobhadhammā’’ti bahuvacanassa nimittaṃ vadati. Lobho hi tena tena avatthāvisesena pavattiākārabhedena ‘‘chando rāgotaṇhā āsatti apekkhā’’tiādinā anekappabhedo, lubbhanalakkhaṇena pana ‘‘lobho’’tveva vuccati. Tenāha ‘‘nānappakārakaṃ lobhaṃyevā’’ti. Tathā ‘‘doso paṭigho kodho upanāho virodho’’tiādinā, ‘‘muyhanaṃ asamapekkhanaṃ apaccavekkhaṇā dummejjhaṃ bālya’’ntiādinā (dha. sa. 390) ca dosamohānaṃ nānappakārataṃ sandhāyāha ‘‘itaresupi dvīsu eseva nayo’’ti. Pariyādiyitvāti parito sabbaso ādāya. Gahetvāti ayamettha atthoti āha ‘‘gahaṇe āgata’’nti. Pariyādiyatīti parikkhīṇoti. Dī-saddañhi saddavidū khayatthaṃ vadanti.
『多种性质』者，指“贪欲法”，用复数表示。谓贪欲因不同根本义差异及显现差别，如“渴爱、色欲、执著、期待”等许多不同种类，因其难制性，故以“贪”统称。故谓“即是多种性质的贪”。同理，“嗔恨、憎恶、忿怒、敌对”等一类，及“昏沉、无耻、不思辨、愚痴”等，皆为烦恼迷惑多种性质之译，故言“它处也是此二者之类”。“周遍”谓全取全持。故曰“归于全持”。“取”者指“已入持中”，即说“已归入某处”。“周遍”即“穷尽”，诸智者以此名义论述根本起灭。
Ekadāti āmeḍitalopena niddesoti āha ‘‘ekekasmiṃ kāle’’ti. Lobhadosamohāti paṭhamamaggena pahīnāvasesā lobhadosamohā. Niravasesā pahīyanti, aññathā dutiyamaggena kiṃ kataṃ siyāti adhippāyo. Samudācārappattaṃ pana disvā ‘‘appahīnaṃ me atthī’’tipi jānāti. Evaṃ kathaṃ niravasesappahānasaññāti āha ‘‘appahīnakaṃ…pe… saññī hotī’’ti. Evaṃ paṭhamamaggeneva samucchinnasaṃsayassa ‘‘ko su nāma me dhammo ajjhattaṃ appahīnoti evaṃ sandheho kathaṃ uppajjatī’’ti vatvā ‘‘paṇṇattiyā akovidattā’’ti kāraṇamāha. Vinayakukkuccaṃ viya hi paṇṇattiyaṃ akusalatāya ariyānampi katthaci vimatimattaṃ uppajjati yathā taṃ sabbaso appahīnasammohānanti. Attano avisaye anabhijānanaṃ paṇṇattikosallena kimettha payojanaṃ, paccavekkhaṇāmattena ayamattho sijjhatīti dassento ‘‘kiṃ tassa paccavekkhaṇā natthī’’ti āha. Itaro ‘‘natthī’’ti na sakkā vattunti katvā ‘‘atthī’’ti vatvā tattha labbhamānavibhāgaṃ dassento ‘‘sā panā’’tiādimāha. Tattha sāti paccavekkhaṇā. Sabbesanti sabbesaṃ ariyānaṃ. Yathā paripuṇṇā na hoti, na evaṃ sabbaso na hotīti āha ‘‘imāsu panā’’tiādi.
“一次”，用细见法示说，即“每一时”也。贪、嗔、痴三者，初明者谓其余余不存处贪、嗔、痴。无余则余故灭，意味第二明说为后续如何？谓权游转者由于常见修习故，心知“我尚未尽灭”，如是明知。因如此，何谓无余尽的放弃观念？谓为“不尽”的观念产生。初道时因不根本断惑，作如是怀疑“谁名之为我法，内中实不可尽灭？”称为“言辞不明”。犹如律中烦恼忧虑，言辞不明之不善亦发生于圣者，亦有少许偏差，故称其为真正的不尽烦恼迷惑。以不知己所无知之所为何用，而观察之理示“何为不可观察？”言曰“不具”。他人言“不具”时不能如是说，故有“具”说，为明示可见之所。谓此“具”乃观察也。谓圣者皆周遍知切。“虽非圆满，亦非全无”，故曰“此处乃是等等”。
§176
176.Ajjhattanti niyakajjhattaṃ adhippetanti āha ‘‘tava santāne’’ti. Appahīnoti anavasesato appahīno. Duvidheti vatthukāmakilesakāme. Kilesakāmopi hi yadaggena assādīyati, tadaggena paribhuñjīyati.
176.“内在”言拘束境界，“加于”言所加之法，谓“于汝子嗣也”。“不尽”者为非尽灭者。谓烦恼可分二种：一者执着欲念之烦恼，另一者执着蔽障之烦恼。烦恼欲念者受所缘而生，所缘亦受其制约。
§177
177. Assādīyatīti assādo, sukhaṃ. Appo appamattako assādo etesūti appassādā. Tenāha ‘‘parittasukhā’’ti. Pariyesanadukkhādihetukaṃ diṭṭhadhammikaṃ tattha duccaritacaraṇena samparāyikañca dukkhamettha kāmesu bahukanti bahudukkhā. Bahupāyāsāti bahuparikkilesā. Te pana parikkilesā vakkhamānanayena bahūyevettha diṭṭhadhammikāpīti āha ‘‘diṭṭhadhammika…pe… bahū’’ti. Te ca parikkilesā yasmā taṃsamaṅgino hitapaṭipattiyā antarāyakarā idha ceva paraloke ca ādīnavakāraṇañca pavattanti, tasmā vuttaṃ ‘‘diṭṭhadhammika…pe… bahū’’ti. Evaṃ cepīti evaṃ ‘‘appassādā kāmā’’tiādinā ākārena. Nayenāti dhammena. Kāraṇenāti yuttiyā. Suṭṭhu diṭṭhaṃ hotīti sambandho. Vipassanāpaññāyāti ariyamaggapaññāya. Sā cattāripi saccāni visesato passatīti vipassanāti adhippetā. Tenāha ‘‘heṭṭhāmaggadvayañāṇenāti attho’’ti. Pītisukhanti pītisukhavantaṃ jhānadvayaṃ. Dve maggeti heṭṭhāmagge. Āvaṭṭanasīlo ābhujanasīlo na hotīti anāvaṭṭī neva hoti sabbaso appahīnakāmarāgachando. Tenāha ‘‘kasmā’’tiādi. Orodhanāṭakā pajahanapaññāti ādīnavānupassanāñāṇamāha.
『令人喜悦』者，即喜悦、乐也。于诸欲中，其喜悦甚微少，故称『少喜悦』。因此说『微小之乐』。由于寻求之苦等为因，现世中因行恶行而来之苦，以及于来世之苦，于欲中实为多，故称『多苦』。『多烦恼』者，即多重杂染也。此诸杂染，依后当说之方式，于现世亦为多，故说『现世……多』。此诸杂染，对具此者而言，成为修习利益行道之障碍，于现世及来世皆作为过患之因而生起，故说『现世……多』。『如是』者，即以『欲少喜悦』等方式。『以法』者，即以正理也。『以因』者，即以理由也。与『善见』相连。『观慧』者，即圣道之慧也。彼慧特别照见四谛，故称为观。因此说『谓下二道之智』。『喜乐』者，即具喜乐之两种禅那也。『两道』者，即下二道也。『非习于回转、习于弯曲』者，即全无丝毫未断之欲贪欲。因此说『何故』等。『脱离束缚之断除慧』者，即说过患随观之智也。
§179
179.Assādopi kathito, ‘‘appassādā’’ti hi iminā yāvatako kāmesu assādo, taṃ sabbaṃ anavasesato pariggahetvā cassa parittabhāvo dassitoti ādīnavopi kathito saṅkhepeneva sesassaādīnavassa dassitattā. Taṃ kathetunti taṃ nissaraṇaṃ ‘‘ekantasukhapaṭisaṃvedī’’ti iminā kathetuṃ. Imehi antehīti ‘‘pañcime, mahānāma, kāmaguṇā’’tiādinā kāmaguṇadassanamukhena kāmasukhallikānuyogaṃ ‘‘ubbhaṭṭhakā honti āsanapaṭikkhittā’’tiādinā attakilamathānuyogañca dassetvā imehi dvīhi antehi muttaṃ mama sāsananti, phalasamāpattipariyosānattā sāsanasampattiyā ‘‘upariphalasamāpattisīsena sakalasāsanaṃ dassetu’’nti āha. Gijjhasadiso kūṭoti majjhepadalopīsamāso yathā ‘‘sākapatthivo’’ti (pāṇini. 2.1.60). Dutiye panettha gijjhavantatāya gijjhā kūṭe etassāti gijjhakūṭo. Uddhaṃyeva tiṭṭhanakā nisajjāya vuṭṭhitakālato paṭṭhāya ekaṭṭhāneneva tiṭṭhanakā. Tenāha ‘‘anisinnā’’ti. Nigaṇṭhassāti nāṭaputtassa. Natthi etassa parisesanti aparisesaṃ. Evaṃ saṅkhābhavacanamattamassāti āha ‘‘aparisesasaṅkhāta’’nti. Niccaṭṭhena satata-saddena abhiṇhappavatti jotitā siyāti ‘‘samita’’nti vuttaṃ. Tena nirantarappavattiṃ dassetīti evaṃ vā ettha attho daṭṭhabbo.
喜悦亦已说明，以『少喜悦』一语，凡欲中有多少喜悦，皆毫无遗漏地摄取，并显示其微少之性，故过患亦已略说，因其余过患亦已略示。欲说明彼出离，即以『唯受乐』来说明彼出离。『以此两端』者，以『玛哈名，此五种欲功德』等，借显示欲功德之方式示欲乐耽著，并以『直立不坐』等示自苦耽著，显示离此二端之我教法——因教法之成就以果定为终极，故说『以上果定为首，显示整体教法』。『鹰峰』为中间省略语之复合词，如『沙咖国王』（波你尼文法2.1.60）。此中第二义，因其如鹰般高耸，故『鹰在其峰』，即鹰峰。『直立』者，即从坐起之时起，于同一处直立者也。因此说『不坐』。『尼干陀』者，即尼干陀·纳德子也。『无余』者，即无剩余也。此为计数表达而已，故说『所谓无余』。以常义之『常』字表明不断之流动，故说『寂灭』。由此显示无间之流动，或此处之义应如是理解。
§180
180.Yaṃ karoti, taṃ jānātīti dukkhassa nijjaraṇakhepanaṃ nāma viññūnaṃ kiccaṃ, viññunā ca purisena katākataṃ jānitabbaṃ, tasmā tumhehi purāṇānaṃ kammānaṃ byantibhāvaṃ karontehi paṭhamaṃ tāva ettakāni purāṇāni kammānīti jānitabbāni, tato ‘‘ettakaṃ kālaṃ katena tapasā ettakāni tāni byantikatāni, idāni ettakāni kātabbānī’’tiādinā ayaṃ vidhi purisena viya attanā kātabbakiccaṃ paricchinditabbanti dasseti. Tenāha ‘‘tumhehipi tathā ñātabbaṃ siyā’’ti. Suddhantanti suddhakoṭṭhāsaṃ, āyatiṃ anavassavasiddhaṃ kammakkhayaṃ, tato vā dukkhakkhayanti attho. Suddhantaṃ patto atthīti pucchatīti iminā akusalānaṃ pahānaṃ, kusalānaṃ bhāvanā ca sabbena sabbaṃ nigaṇṭhasamaye natthi sabbaso visuddhibhāvanāya abhāvato, tasmā kuto dukkhakkhayassa sambhavoti dasseti.
『凡所作，彼知之』者，苦之消尽耗尽乃智者之事，智者应知已作与未作，故汝等在使过去诸业尽除之时，首先应知『此等为过去诸业之数量』，其后以『以此长时间之苦行使彼等数量已尽，今尚有此数量应作』等方式，此规则如人一般，显示应自行分别应作之事。因此说『汝等亦应如是知之』。『纯净终点』者，即纯净之份额，未来不受支配而得之业尽，或由此而得苦尽之义。『有达纯净终点者乎』之问，由此显示：依尼干陀之道，不善之断除与善之修习全然皆无，因全无清净修习，故苦尽从何而来。
Evaṃ ajānanabhāve satīti ‘‘ahuvamheva maya’’ntiādinā vuttappakārassa ajānane sati, tasmiṃ tumhehi aññāyamāneti attho. Luddāti ghorā. Te pana yasmā kāyavācāhi nihīnameva karonti, tasmā vuttaṃ ‘‘luddācārā’’ti. Lohitapāṇitveva vuccati tajjākiriyācaraṇato. Māgavikakevaṭṭacoraghātakādayo māgavikādayo. Kakkhaḷakammāti pharusakammā. Te nigaṇṭhesu pabbajantīti pubbe mahādukkhasaṃvattaniyakammassa katattā hi tumhe etarahi īdisaṃ mahādukkhaṃ paccanubhavathāti dasseti.
『于如是不知之状态中』者，即于以『吾等曾是』等方式所说之不知状态中，即于汝等不知彼时之义。『残忍者』者，即凶猛者也。彼等既以身语行低劣之事，故说『行为残忍』。因从事该类行为，故唯以『血手』称之。猎人、渔夫、强盗、屠夫等即猎人等类。『粗暴行为』者，即行为粗鄙者也。彼等于尼干陀处出家——由此显示：因汝等过去曾作招致大苦之业，故今正受如此大苦。
Vādeti diṭṭhiyaṃ, samayeti attho. Sukhena sukhanti ettha sukhenāti paṭipattisukhena, sukhāya paṭipattiyāti attho. Sukhanti vimokkhasukhaṃ, idha loke sukhaṃ adhigacchantā kasivaṇijjādidukkhapaṭipattiyāva adhigacchanti, evaṃ mokkhasukhampīti adhippāyo. Sarīrāvayavasampattiyāpi bimbino sāroti bimbisāro. Te nigaṇṭhā…pe… sandhāya vadanti, na pana bhagavato accantasantapaṇītaṃ nibbānasukhapaṭivedanaṃ jānanti. Sahasāti ravā. Appaṭisaṅkhāti na paṭisaṅkhāya avicāretvā. Tenāha ‘‘sāhasaṃ katvā’’tiādi.
『以见说』者，即以学说、见解为义也。『以乐得乐』中，『以乐』者，即以修行之乐、以乐之修行为义；『乐』者，即解脱之乐，如世间之人以耕作、商贩等苦行之修行而得乐，同理，解脱之乐亦然，此为其意趣。『具身支圆满之镜者』即宾比萨拉。彼尼干陀等……就此而言，实不知世尊所证彻底寂静殊胜之涅槃乐。『冒然』者，即冲动也。『不经思择』者，即不加思惟、不加考量也。因此说『冒然行事』等。
Aññāhi vedanāhi avomissaṃ ekantaṃ sukhaṃ ekantasukhaṃ, tassa paṭisaṃvedī. Tenāha ‘‘nirantarasukhapaṭisaṃvedī’’ti. Kathāpatiṭṭhāpanatthanti ‘‘ekantasukhapaṭisaṃvedī’’ti evaṃ āraddhakathāya patiṭṭhāpanatthaṃ. Rājavāreti rājānaṃ uddissa āgatadesanāvāre. Sukhaṃ pucchituṃ hotīti ‘‘yadi satta rattindivāni nappahoti, kiṃ cha rattindivāni pahotī’’tiādinā pucchanasukhaṃ hoti. ‘‘Ahaṃ kho’’tiādinā pavatto suddhavāro suddhanissandassa phalasamāpattisukhassa vasena āgatattā. Anacchariyaṃ hoti, satta rattindivāni pahontassa ekasmiṃ rattindive kiṃ vattabbanti. Uttānatthameva vuttanayattā suviññeyyattā.
与其他诸受相比，此乃纯粹之乐、无有杂染之乐，彼能感受如是之乐。因此，注疏说『持续感受乐』。『作为立论基础』，即以『唯一感受乐』之语，作为所发起之论说的立论基础。『王者时段』，即以国王为对象而来的教说时段。『适宜发问乐』，即以『若七昼夜尚且不能，六昼夜能否？』等方式发问，乃为适宜之事。以『我……』等语所开展的纯粹段落，乃因纯粹之流——即果定之乐——而来，故此并无可惊异之处。对于能持续七昼夜者，于一昼夜之内又有何可言？因其义理已属明显，依前述方式已能令人易于理解。
Cūḷadukkhakkhandhasuttavaṇṇanāya līnatthappakāsanā samattā. · 《小苦蕴经》注释之隐义阐明已竟。
5. Anumānasuttavaṇṇanā五、《推度经》注释
§181
181.Vuttānusārenāti ‘‘kurūsu, sakkesū’’ti ca ettha vuttanayānusārena, ‘‘bhaggā nāma jānapadino rājakumārā’’tiādinā nayena vacanattho veditabboti attho. Vatthupariggahadivaseti nagaramāpanatthaṃ vatthuvijjācariyena nagaraṭṭhānassa pariggaṇhanadivase. Athāti pacchā. Nagare nimmiteti tattha anantarāyena nagare māpite. Tameva susumāragiraṇaṃ subhanimittaṃ katvā ‘‘susumāragiri’’tvevassa nāmaṃ akaṃsu. Susumārasaṇṭhānattā susumāro nāma eko giri, so tassa nagarassa samīpe, tasmā taṃ susumāragiri etassa atthīti ‘‘susumāragirī’’ti vuccatīti keci. Bhesakaḷāti vuccati ghammaṇḍagacchaṃ, keci ‘‘setarukkha’’nti vadanti, tesaṃ bahulatāya pana taṃ vanaṃ bhesakaḷāvananteva paññāyittha. Bheso nāma eko yakkho ayuttakārī, tassa tato gaḷitaṭṭhānatāya taṃ vanaṃ bhesagaḷāvanaṃ nāma jātanti keci. Abhayadinnaṭṭhāne jātaṃ virūḷhaṃ, saṃvaddhanti attho.
181. 关于“依经文所说，如‘国王子嗣称为婆伽等’”之意，是依照所说的经文内容，根据“婆伽者为世家子弟”的引导，来理解言辞的含义。所谓“城邑划分日”，是指由维持国土知识的师者，在划定都城及国境的当天。其次，“之后”意指随后。所谓“成城相”，即在此地无障碍地建设成城。于是他们以此处山名作美好吉相，称之“苏苏摩罗山”。因属苏苏摩罗属地，山名叫“苏苏摩罗山”，有人说“苏苏摩罗山峰”。此苏苏摩罗山名，因有苏苏摩罗这一山，且此山临近那城，故称为“苏苏摩罗山峰”。有人称“弼沙伽”；此为灌木丛，有人称“枯树”，但多数学者以为此林即为弼沙伽丛林。“弼沙”乃一为众所畏惧的夜叉，他的崖地在此，故名为“弼沙丛林”。“阿拔诃甸地”诞生了巨大的灌木丛，其意义不断变动。
Icchāpetīti yaṃ kiñci attani garahitabbaṃ vattuṃ sabrahmacārīnaṃ icchaṃ uppādeti, tadatthāya tesaṃ attānaṃ vissajjetīti attho. Paṭhamaṃ dinno hitūpadeso ovādo, aparāparaṃ dinno anusāsanī. Paccuppannātītavisayo vā ovādo, anāgatavisayo anusāsanī. Otiṇṇavatthuko ovādo, itaro anusāsanī. So cāti evaṃ pavāretā so bhikkhu. Dukkhaṃ vaco etasmiṃ vippaṭikūlaggāhe vipaccanīkasāte anādare puggaleti dubbaco. Tenāha ‘‘dukkhena vattabbo’’ti. Upari āgatehīti ‘‘pāpiccho hotī’’tiādinā (ma. ni. 1.181) āgatehi soḷasahi pāpadhammehi. Pakārehi āvahaṃ padakkhiṇaṃ, tato padakkhiṇato gahaṇasīlo padakkhiṇaggāhī, na padakkhiṇaggāhī appadakkhiṇaggāhī. Vāmatoti apasabyato, vuttavipariyāyatoti adhippāyo.
所谓“愿弃”，指的是凡是一切应自己舍弃的事而生起贪欲，以致离弃修行者的心，含此义。初次交付的是为利益或教诲的训勉，继者为叮嘱指示。过去及现在之事属训勉，将来之事属于指示。已结束事件属于训勉，未完成事项属于指示。这样宣说的比库，被称为“如是嘱托的比库”。所谓“苦恶之语”，指的是对于异口同声者的反对、不敬所发的恶语。对此说“应以苦恶之语为教戒”。又谓“将来者，即恶欲之所缘”等（详见摩诃尼柯耶等），指将来成十六种恶法。具体方面谓引召赴问，随后由问传习守护，无论是接受者、传守者或不传守者均含之。“左旋”指不合适或被否定之意，“反说”谬误昧理之义。
Asantasambhāvanapatthanānanti asantehi avijjamānehi guṇehi sambhāvanassa patthanābhūtānaṃ. Paṭi-saddo paccattikapariyāyo, pharaṇaṃ vāyamanaṃ idha tathāvaṭṭhānanti āha ‘‘paṭippharatīti paṭiviruddho paccanīko hutvā tiṭṭhatī’’ti. Apasādetīti khipeti tajjeti. Tathābhūto ca paraṃ ghaṭṭento nāma hotīti āha ‘‘ghaṭṭetī’’ti. Paṭiāropetīti yādisena vutto, tassa paṭibhāgabhūtaṃ dosaṃ codakassa upari āropeti.
“不安定的起造之路”，谓不安定者及无明所生之各种恶性品性和造作的起点。对此“相对之事”说，意谓反复相对状态或努力之处，谓“阻碍者反抗增益而立”。“不喜欢”意谓狠心摧毁、毁弃之意。谓“纯粹破坏性行为”，即转为摧毁之意。形象化说法如“搅缠”即反复激荡扰乱之义。谓“加顶”，指附加于引起者的过错加罪。
Paṭicaratīti (a. ni. ṭī. 2.3.68) paṭicchādanavasena carati pavattati, paṭicchādanattho eva vā carati-saddo anekatthattā dhātūnanti āha ‘‘paṭicchādetī’’ti. Aññenaññanti paṭicchādanākāradassananti āha ‘‘aññena kāraṇenā’’tiādi. Tattha aññaṃ kāraṇaṃ vacanaṃ vāti yaṃ codakena cuditakassa dosavibhāvanaṃ kāraṇaṃ, vacanaṃ vā vuttaṃ, tato aññeneva kāraṇena, vacanena vā paṭicchādeti. Kāraṇenāti codanāya amūlikabhāvadīpaniyā yuttiyā. Vacanenāti tadatthabodhanena. Ko āpannotiādinā codanaṃ avissajjetvā vikkhepāpajjanaṃ aññenaññaṃ paṭicaraṇanti dasseti, bahiddhā kathāapanāmanaṃ vissajjetvāti ayameva tesaṃ viseso. Tenāha ‘‘itthannāma’’ntiādi.
所谓“行走依赖”，即在依赖、依附关系下行走或展开行为。其依赖之意是为多处不同意义之条件，用语“遮盖”。又有“因果之不同”，即因缘之别。谓“以他因分别”为例，是指引起被触动者过失生发的缘故，所谓语句教诲内容，即是他因的话语。因缘者意谓启发罚责的不根本之特殊理据。语句者谓说明该义理之说法。所谓“谁得施与”等，即不舍弃指示，强推混乱，表现为互相依赖、相互往来之行为，常于外间谈论、起争执，以至舍离，故称此情况特殊。对此故称“女性情况”等说明。
Apadīyanti dosā etena rakkhīyanti, lūyanti, chijjantīti vā apadānaṃ, (a. ni. ṭī. 2.3.2) sattānaṃ sammā, micchā vā pavattapayogo. Tenāha ‘‘attano cariyāyā’’ti.
所谓“支护错失”，此为诸过失之守护，即对其加以保持、消弱或除去的行为或道理（或名）。变化流转，谓或正确或错误的殊途共存。故言“自性之行为”。
§183
183.Anuminitabbanti anu anu minitabbo jānitabbo. Attānaṃ anuminitabbanti ca idaṃ paccatte upayogavacanaṃ. Tenāha ‘‘anuminitabbo tuletabbo tīretabbo’’ti. Attānaṃ anuminitabbanti vā attani anumānañāṇaṃ pavattetabbaṃ. Tatrāyaṃ nayo – appiyabhāvāvahā mayi pavattā pāpicchatā pāpicchābhāvato parasmiṃ pavattapāpicchatā viya. Esa nayo sesadhammesupi. Aparo nayo – sabrahmacārīnaṃ piyabhāvaṃ icchantena pāpicchatā pahātabbā sīlavisuddhihetubhāvato attukkaṃsanādippahānaṃ viya. Sesadhammesupi eseva nayo.
183. “应推知”，谓应当依据事理，细心推求认知。说“本人应当推知”，乃此处的适用用语。对此说“应当推知、考量、度越”等。所谓“本人应当推知”，指应于己身起推知慧解。此义中有一理路——令我产生不悦的，有如恶意的妒忌，彼妒忌者之行为如同施行恶意般存在。此理路属于诸各种余法。另一理路——厌恶违背清净的修士之所欲，因追求清净戒律净化之故，故应当离弃杂染等。此二理皆归于诸余法。
§184
184.Paccavekkhitabboti ‘‘na pāpiccho bhavissāmi, na pāpikānaṃ icchānaṃ vasaṃ gato’’tiādinā pati pati divasassa tikkhattuṃ vā ñāṇacakkhunā avekkhitabbaṃ, ñāṇaṃ pavattetabbanti attho. Pāpicchatādīnaṃ pahānaṃ pati avekkhitabbaṃ, ayañca attho tabba-saddassa bhāvatthatāvasena veditabbo, kammatthatāvasena pana aṭṭhakathāyaṃ ‘‘attāna’’nti paccatte upayogavacanaṃ katvā vuttaṃ. Sikkhantenāti tissopi sikkhā sikkhantena. Tenāha ‘‘kusalesu dhammesū’’ti.
184.『应当反省』者，谓以“我不生恶行，我不受恶欲束缚”等诸句，常日频频三次，应用智慧之眼正观察反省，此即应当发生智慧之意。对此不善欲等的断除，亦当反省，本意在于应当深入了解因缘的本质，论义层面则在此注疏中以“自己”一词，作为当前应当运用的表达而被阐明。所谓修学，是指共计三种修习。就此言“善法中”，即示修学善法。
Tilakanti kāḷatilasetatilāditilakaṃ. Sabbappahānanti sabbappakārappahānaṃ. Phale āgateti phale uppanne. Nibbāne āgateti nibbānassa adhigatattā. Bhikkhupātimokkhanti ‘‘so samaṇo, sa bhikkhū’’ti evaṃ vuttabhikkhūnaṃ pātimokkhaṃ, na upasampannānaṃ eva na pabbajitānaṃ evāti daṭṭhabbaṃ. Yasmā cidaṃ bhikkhupātimokkhaṃ, tasmā vuttaṃ ‘‘idaṃ divasassa tikkhattu’’ntiādi. Apaccavekkhituṃ na vaṭṭati attavisuddhiyā ekantahetubhāvato.
『标志』者，为黑斑、铁锈等之标记。『完全断除』者，为一切行为的断除。『成熟至果』者，谓果位之获得。『涅槃至果』者，涅槃之得证。『比库巴提摩卡戒』则为“此僧人，此比库”之戒语，是比库戒律，并非仅为受具足戒者或初转教者而设，因这里所说的比库戒律，故言“日三次修习”等，缘于身心清净之内因而必修者，非可忽视。
Anumānasuttavaṇṇanāya līnatthappakāsanā samattā. · 《推量经》注释中隐义的阐明完毕。
6. Cetokhilasuttavaṇṇanā六、《心荒芜经》注释
§185
185. Ceto tehi khilayati thaddhabhāvaṃ āpajjatīti cetokhilā. Tenāha ‘‘cittassa thaddhabhāvā’’ti. Yasmā tehi uppannehi cittaṃ uklāpījātaṃ ṭhānaṃ viya amanuññaṃ khettaṃ viya ca khāṇukanicitaṃ amahapphalaṃ hoti. Tena vuttaṃ ‘‘kacavarabhāvā khāṇukabhāvā’’ti. ‘‘Cittassā’’ti ānetvā sambandhitabbaṃ. Cittaṃ bandhitvāti taṇhāpavattibhāvato kusalacārassa avasaracajanavasena cittaṃ baddhaṃ viya samorodhetvā. Tenāha ‘‘muṭṭhiyaṃ katvā viya gaṇhantī’’ti. Saddatthato pana ceto virūpaṃ nibandhīyati saṃyamīyati etehīti cetaso vinibandhā yassa catubbidhaṃ sīlaṃ akhaṇḍādibhāvappattiyā suparisuddhaṃ visesabhāgiyattā appakasireneva maggaphalāvahaṃ mahāsaṅgharakkhitattherassa viya, so tādisena sīlena imasmiṃ dhammavinaye vuddhiṃ āpajjissatīti āha ‘‘sīlena vuddhi’’nti. Yassa pana ariyamaggo uppajjanto virūḷhamūlo viya pādapo suppatiṭṭhito, so sāsane virūḷhiṃ āpannoti āha ‘‘maggena virūḷhi’’nti. Yo sabbaso kilesanibbānappatto, so arahā sīlādidhammakkhandhapāripūriyā sativepullappatto hotīti āha ‘‘nibbānena vepulla’’nti. Dutiyavikappe attho vuttanayānusārena veditabbo.
185.【心】由三者而断灭，生起沉重状态谓心之堕落。即称为“心有沉重状态”。因诸情感起动，心为动摇，若场所则为不净之地，若器具则为无用之品，是谓“乞丐心态”如无用容器一般。取「心者」以示关联。谓心受渴爱之束缚，如被捆缚一般，使善行无所自在，故称作“断除束缚”。从字义看，心本体受牵连故称受缚，但经教义阐释，是戒律安稳、严谨、纯净、功德殊胜而具有极大利益者，犹如大圣僧托贤长老具有如是功德，故称为“戒律之增长”。又譬如圣道生起犹如深根树木坚固生长，于教法中成长故曰“出世之增长”。彼能彻底断尽烦恼者，为阿拉汉，具足戒法、智慧、念住力，故称为“涅槃之广大”。此为第二义例，随文义来判断体会。
Buddhānaṃ dhammakāyo viya rūpakāyopi anaññasādhāraṇatāya anuttaraguṇādhiṭṭhānatāya ca apaccakkhakārīnaṃ saṃsayavatthu hotiyevāti ‘‘sarīre vā guṇe vā kaṅkhatī’’ti vuttaṃ. Tattha yathā mahāpurisalakkhaṇena anubyañjanādayo rūpakāyaguṇā gahitā eva honti avinābhāvatoti ‘‘dvattiṃsavaralakkhaṇappaṭimaṇḍita’’micceva vuttaṃ, evaṃ anāvaraṇañāṇena sabbepi anantāparimeyyabhedā dhammakāyaguṇā gahitā eva hontīti sabbaññutaññāṇaggahaṇameva kataṃ nānantariyabhāvatoti daṭṭhabbaṃ. Kaṅkhahīti ‘‘aho vata te guṇā na bhaveyyuṃ, bhaveyyuṃ vā’’ti patthanuppādanavasena kaṅkhati. Purimo hi viparītajjhāsayo, itaro yathābhūtañāṇajjhāsayo. Vicinantoti vicayabhūtāya paññāya te vivecetukāmo tadabhāvato kicchaṃ dukkhaṃ āpajjati, kicchappatti ca tattha nicchetuṃ asamatthatāyevāti āha ‘‘vinicchetuṃ na sakkotī’’ti. Vigatā cikicchāti vicikicchā. Adhimokkhaṃ na paṭilabhatīti ‘‘evameta’’nti okappanavasena guṇesu vinicchayaṃ nādhigacchati. Otaritvāti ñāṇena anupavisitvā. Pasīditunti ‘‘pasannarūpadhammakāyaguṇehi bhagavā’’ti pasīdituṃ. Anāvilo akālusso hotuṃ na sakkoti. ‘‘Kaṅkhatī’’ti iminā dubbalā vimati vuttā, ‘‘vicikicchatī’’ti iminā majjhimā, ‘‘nādhimuccatī’’ti iminā balavatī, ‘‘na sampasīdatī’’ti iminā tividhāyapi vimatiyā vasena uppannacittakālussiyaṃ vuttanti daṭṭhabbaṃ.
如佛所示教法之躯体，形色躯体也具有罕见无上特质，且难被怀疑并证实无谬，故生疑堪称疑疑之因。以大圣之相特征等为例，色身千二百三十二特征无错误，妄言无效，空有而非实，故称作“二十二相具足”乃虚妄。以明彻智慧证实诸法无尽殊殊差别，断绝无知，即可知法身真实特性。所谓‘疑’为暗自思量“该诸特质会否出现”，前为错误见，后为正见，推敲为生智慧观并欲澄清无存者难免忧苦难乐，故说“不堪推究”。心无疑惑谓“无疑”。不获内证谓“未获”，故不能达实无疑境。说“如此”意为由此得无法在诸功德中先透彻识别。所谓“下滑”，谓智慧未入门，无法得到悦乐。谓“清净”，谓以盖惑除去，佛为清净不垢者。所谓“动摇”为三种心态：愚弱疑惑、中等犹豫、强力迷乱，三种心态均为忿惧心障碍。
Ātappāyātiādito tapati santapati kileseti ātappaṃ, ārambhadhātu, tadatthāya. Anuyogāyāti yathā saṃkilesadhammānaṃ avasaro na hoti, evaṃ anu anu yuñjanaṃ anuyogo, nikkamadhātu, tadatthāya. Tenāha ‘‘punappunaṃ yogāyā’’ti. Sātaccāyāti yathā uparūpari visesādhigamo hoti, tathā satatassa nirantarapavattassa anuyogassa bhāvo sātaccaṃ, parakkamadhātu, tadatthāya. Padhānāyāti santamevaṃ tividhadhātusaṃvaḍḍhitānubhāvaṃ sabbakilesaviddhaṃsanasamatthaṃ padhānasaṅkhātaṃ vīriyaṃ, tadatthāya. Ettha ca ātappāya cittaṃ na namati yathāvuttakaṅkhāvasena, pageva anuyogādiatthanti dassetuṃ cattāripi padāni gahitāni, anavasesavisesadassanatthaṃ vā. Keci pana ‘‘ātappavevacanāneva anuyogādipadānī’’ti vadanti. Ettāvatā bhagavā satthari kaṅkhāya cittassa thaddhakacavarakhāṇukabhāvena akusalabhāvādiāpādanato cetokhilabhāvaṃ dasseti. Sesesupi eseva nayo.
『热忱』等为燃烧、灼烧、安抚杂染烦恼的火，称为‘热忱’即起始缘由。『持续相续』指各污秽法未断之接续，故称相续合和。谓前后连续相续，如连绵不断，谓为持续。『专注』谓所有烦恼被断力最强的能量聚集，称为专注之力。此皆谓热忱之力。由于此专注，心不迷离散乱，不随乱念飘移，如此取四种缘起词，为说明热忱非止当直说，具足义理解说。有学者谓热忱等词是为持续相续缘起之事起首，佛为示意心中苦恶因缘而能断除之理。其余解释以类似法则论述。
Sikkhāggahaṇena paṭipattisaddhammassa gahitattā vuttaṃ ‘‘pariyattidhamme ca paṭivedhadhamme cā’’ti. Pariyattidhamme yattha kaṅkhāya sambhavo, taṃ dassetuṃ ‘‘caturāsīti dhammakkhandhasahassānī’’tiādi vuttaṃ. Tayidaṃ nidassanamattaṃ daṭṭhabbaṃ paramparāya paṭivedhāvahabhāvādivasenapi ekaccānaṃ tattha saṃsayuppattito. Yathā ca paṭivedhe kaṅkhā vuttā, evaṃ adhigamadhammepi pavattatīti veditabbā. Tathā hi ekacce ‘‘kasiṇādibhāvanāya jhānāni ijjhantī’’ti vadanti. ‘‘Kasiṇanissando āruppāti, mettādinissando catutthabrahmavihāro’’ti evamādinā kaṅkhatiyevāti. Ettha ca navalokuttaresu paññattiyaṃyeva kaṅkhāpavatti veditabbā asaṃkilesikattā lokuttaradhammānaṃ.
谓按照修学所得一切法之内行与表现，称为教理之表现。为显示于生起疑惑等处，佛示现阐述四十八千法蕴。此说仅为示例，根本法门中疑惑乃生起之因。所依法得法亦然。又有人谓“以专注随喜为基础无色界禅定”、“以慈心为基础为第四梵天行”等等，此为疑惑相生之种。于第二次最高境界中，乃界内净妙法之表现，诸出世法皆于此类显现。
Evarūpanti edisaṃ suppaṭipatti-ujuppaṭipatti-ñāyappaṭipatti-sāmīcippaṭipatti-saṅkhātaṃ sammāpaṭipadaṃ. Adhisīlasikkhādayo lokuttaradhammassa anudhammabhūtā veditabbā. Evañhi maggaphalasikkhāhi imāsaṃ viseso siddho hoti. Tathā hi vuttaṃ ‘‘sikkhāggahaṇena paṭipattisaddhammassa gahitattā’’ti. Ettha ca yathā vicikicchā vatthuttayassa sikkhāya ca guṇesu anadhimuccanaasampasīdanavasena appaṭipattibhāvato cittassa thaddhabhāvo āsappanaparisappanavasena pavattiyā kacavarakhāṇukabhāvo ca, evaṃ sabrahmacārīsu āghātacaṇḍikkādivasena cittassa thaddhabhāvo ca upahananavirujjhanādivasena kacavarakhāṇukabhāvo ca veditabbo. Ariyasaṅghavisayā vicikicchā, puggalavisayā kāci natthīti saṅghavisayāva gahitā, sāsanikavasena cāyaṃ cetokhiladesanāti sabrahmacārīvisayova kopo gahito.
如是诸法，是所谓善修行、正修行、智慧修行、恰当修行等名称的正当修道法。守持清净戒学等，是超世间法中的恰当法，应当知晓。正是借由道果的修学，这种殊胜功德得以成就。正如经典所说：「持戒修行，恪守正法，乃至圆满无缺。」由此可知，譬如烦恼起因的疑惑及修学品德中的缺失不满，因修行不周，心生迟钝不变，伴随愤恨怨恼，造成行动拖延怠慢及身心不调，如此诸状，亦如于清净行者中因嗔恚暴怒等所生心的迟钝无力及行为迟滞，应当了知。所谓圣僧集体范围内的疑惑，性质为个人的疑问不存在，因此集体疑惑为基，依教法本意，此即心门之病，故对修行者而言，是因嗔恚等扰乱心志所致之心滞和行为迟缓，理应识别。
§186
186. Yathā vatthukāmo, evaṃ kilesakāmopi assādanīyo evāti ‘‘kilesakāmepī’’ti vuttaṃ. Tenāha bhagavā ‘‘rūpataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisatī’’tiādi (dī. ni. 2.400; ma. ni. 1.133; vibha. 203). Kāmaniddese (mahāni. 1) sabbepi tebhūmakā dhammā kāmanīyaṭṭhena ‘‘kāmā’’ti vuttā, balavakāmarāgavatthubhūtāyevettha kāmaggahaṇena gahitāti. Vinibaddhavatthubhāvena yathā visuṃ attano kāyo gahito, tathā paresaṃ tathārūpā rūpadhammā samūhaṭṭhenāti āha ‘‘rūpeti bahiddhārūpe’’ti. Yathā hi pañcakāmaguṇiko rāgo jhānādivisesādhigamassa vinibaddhāya saṃvattati, evaṃ attano kāye apekkhā bahiddhā ca sakaparikkhārañātimittādīsu apekkhāti. Keci panettha ‘‘rūpeti rūpajjhāne’’tiādinā papañcenti. Tadayuttaṃ jhānādhigamavinibaddhānaṃ sīlassa ca saṃkilesabhūtānaṃ cetovinibaddhabhāvena gahitattā.
186. 「如渴求物质」一般，烦恼之欲也是招致困扰的。故称此为『烦恼之欲』。如世尊所说：「欲望色相，世界中对美好形色的渴求常现，烦恼随之生起，依止于此，便生增长。」关于欲乐方面，广论中言一切诸法皆属三界欲，欲望由强烈贪恚所引发，由此以执着抓取等所拘束。正如自心之体被牢牢缠绕，外境相似诸色之聚积形态亦被束缚，故云「外色」。如五欲之根本贪欲因定解与禅定证得而受制，故心体随之转变；正是由于对自身体的期望，及外境中极小缘由的期待所致。一些人在此处误解为「色定中之色」等，于此地，定证及戒中杂染之心受制导依赖的执持乃为关键。
Yāvadatthanti yāva attheti abhikaṅkhati, tāva. Tenāha ‘‘yattakaṃ icchati, tattaka’’nti. Nti yāvadatthaṃ udarapūraṃ bhuttaṃ. Avadehanato pūraṇato. Seyyasukhanti seyyaṃ paṭicca uppajjanakasukhaṃ. Passasukhanti passānaṃ samparivattanena uppajjanakasukhaṃ. Niddāsukhanti niddāyanena uppajjanakasukhaṃ.
意为期待至所欲，乃至满足为止。由此所说「所欲即得」，如「预期之物充满腹中」。所谓消化完成后的充盈状态。倘若安心则是依凭起因而生的安乐。视觉安乐为视觉圆满环绕所生之乐。睡眠安乐即依赖睡眠而生之乐。
Sīlenātiādi patthanākāradassanaṃ. Vatasamādānanti dhutaṅgādivatānuṭṭhānaṃ. Tapoti vīriyārambho. So hi kilesānaṃ tapanaṭṭhena niggaṇhanaṭṭhena tapacaraṇanti vuttaṃ.
「戒」等名词表示戒律根本基因。修习戒律为离欲苦之根本所依。精进则是勇猛努力的开端。故云：以戒为基，抵制烦恼，乃勇猛进修持戒之根本。
§189
189.Chandaṃ nissāyāti chandaṃ dhuraṃ, chandaṃ jeṭṭhakaṃ, chandaṃ pubbaṅgamaṃ katvā pavattivasena chandaṃ nissāya. Jeṭṭhakaṭṭhena padhānabhūtā, padhānabhāvaṃ vā pattāti padhānabhūtā. Tehi dhammehīti chandanissayena pavattasamādhinā ceva ‘‘padhānasaṅkhāro’’ti vuttavīriyena ca. Upetanti sampayuttaṃ. Ijjhanaṭṭhena iddhi, nipphattiatthena paṭilābhaṭṭhena cāti attho, tassā iddhiyā pādaṃ pādakaṃ padaṭṭhānabhūtaṃ. Atha vā ijjhanti tāya iddhā vuddhā ukkaṃsagatā hontīti iddhi, sāva uparivisesānaṃ adhiṭṭhānabhāvato pādo. Tenāha ‘‘iddhibhūtaṃ vā pādanti iddhipāda’’nti. Sesesupīti vīriyiddhipādādīsupi. Assāti iddhipādassa. Attho dīpitoti dīpanatthaṃ kataṃ, tasmā visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. mahāṭī. 2.369) tassa atthavicāro gahetabbo. Iddhipādānaṃ samādhipadhānattā vuttaṃ ‘‘vikkhambhanappahānaṃ kathita’’nti. Tesaṃ tesaṃ kusaladhammānaṃ anuppannānaṃ uppādanakiriyāya uppannānaṃ paribrūhanakiriyāya ussahanato ussoḷhī, thāmappattā parakkamadhātu. Sā pana catunnaṃ iddhipādānaṃ visesapaccayabhūtā te upādāya ‘‘pañcamī’’ti vuttā, sā ca yasmā samathavipassanābhāvanāsu tattha caādimajjhapariyosānesu sādhetabbaṃ vīriyaṃ, tasmā āha ‘‘ussoḷhīti sabbattha kattabbavīriyaṃ dassetī’’ti. Pubbabhāgiyasamathavipassanāsādhanaṃ pahātabbadhammavibhāgena bhinditvā āha ‘‘pañca cetokhilappahānāni pañca vinibandhappahānānī’’ti. Bhabboti yutto arahati nipphattiyā. Ñāṇenāti maggañāṇena. Kilesabhedāyāti kilesānaṃ samucchindanāya. Khemassāti anupaddavassa.
189. 「依止欲望」意谓欲望为恒久、执着的根基，如影随形般随依着缘起。执着为根本存在，称为执着性质。由此经典中以「执着」及「努力」二义结合而说，指以诸缘推动达成心定。深入修习，即成就神通、获得利益、达到所愿之义。神通可视为行进乃至抵达之意足，故有「神通足」之名。并说持神通者，意志坚定，能力不退转，即是极力坚决。一切善根功德，因具足神通足而得滋长，乃是勇猛欣进的根源。此四种神通足因相互作用为缘，故增益其力量，称为五。此五为止观修习的特殊条件之一，遂称「第五」。因此经典示范说：「勇猛当于一切处表现其力量。」先前止观修持成果为基础，除去所有烦恼障碍，遂分清诸烦恼之五种心障消除及五种束缚放下。修行者因此长进，达到阿拉汉之境。所谓智慧，即为正觉道之智。烦恼破除即是断除诸恶。安稳为无退失之稳固。
Sambhāvanattheti (sārattha. ṭī. 1.11; a. ni. ṭī. 3.7.71) ‘‘api nāmevaṃ siyā’’ti vikappanattho sambhāvanattho. Evaṃ hīti evaṃ ekameva saṅkhyaṃ avatvā aparāya saṅkhyāya saddhiṃ vacanaṃ loke siliṭṭhavacanaṃ hoti yathā ‘‘dve vā tīṇi vā udakaphusitānī’’ti. Sammā adhisayitānīti pādādīhi attanā nesaṃ kiñci upaghātaṃ akarontiyā bahivātādiparissayapariharaṇatthaṃ sammadeva upari sayitāni. Utuṃ gāhāpentiyāti tesaṃ allasinehapariyādānatthaṃ attano kāyusmāvasena utuṃ gaṇhāpentiyā. Tenāha ‘‘usmīkatānī’’ti. Sammā paribhāvitānīti sammadeva sabbaso kukkuṭavāsanāya vāsitāni. Tenāha ‘‘kukkuṭagandhaṃ gāhāpitānī’’ti. Ayañca kukkuṭagandhaparibhāvanā sammāadhisayanasammāparisedananipphattiyā ‘‘anunipphādī’’ti (sārattha. ṭī. 1.11) daṭṭhabbā. Tehi pana saddhiṃyeva ijjhanato vuttaṃ ‘‘tividhakiriyākaraṇenā’’ti. Kiñcāpi na evaṃ ‘‘aho vatime’’tiādinā icchā uppajjeyya, kāraṇassa pana sampāditattā atha kho bhabbāva abhinibbhijjitunti yojanā . Kasmā bhabbāti āha ‘‘te hi yasmā tāyā’’tiādi. Ettha yathā kapālassa tanutā ālokassa anto paññāyamānassa kāraṇaṃ, tathā kapālassa tanutāya nakhasikhāmukhatuṇḍakānaṃ kharatāya ca allasinehassa pariyādānaṃ kāraṇavacananti daṭṭhabbaṃ, tasmāti ālokassa anto paññāyamānato, sayañca paripākagatattā.
「修习」一词，在深义训诂中意指变化之义。如此，视为一种变化计数，次计数时合于修行者之行语，如说「二三如水滴」「正确胜任之意」，在身四足等根基上无伤害，乃趋善护外境之所作。意指以己身之热气温养身体，称作「温养有余」。所谓完全尊重，乃至浑身芬芳如鸡毛般洁净，故称「鸡香滋养」。这种对鸡香的尊重为正确意志力量集聚，其结果即「自然产生」。从中得知，正兴趣的力量由三种行持巧妙形成，故说「三重作用」。倘若非如此，则不会生起夺取的欲望，这是因条件成熟方为可能。故称为「应出有」。何为应出因？谓如头部之细微度，光线内部的闪耀，指的是境界的细微作用。又如头部细微与指爪、尖嘴等间微妙的相互作用，引发尊敬的表达。由此光明之内闪耀，及聚集成熟的原因，理应了知。
Opammasampaṭipādananti opammatthassa upameyyena sammadeva paṭipādanaṃ. Atthenāti upameyyatthena. Yathā kukkuṭiyā aṇḍesu tividhakiriyāya karaṇaṃ kukkuṭacchāpakānaṃ aṇḍakosato nikkhamanassa mūlakāraṇaṃ, evaṃ bhikkhuno ussoḷhīpannarasāni aṅgāni avijjaṇḍakosato nikkhamanassa mūlakāraṇanti āha ‘‘tassā kukkuṭiyā…pe… samannāgatabhāvo’’ti. Paṭicchādanasāmaññena avijjāya aṇḍakosasadisatāya balavavipassanāvasena avijjaṇḍakosassa tanubhāvo, vipassanāñāṇassa pariṇāmakālo vuṭṭhānagāminibhāvāpatti, tadā ca sā maggañāṇagabbhaṃ dhārentī viya hotīti āha ‘‘gabbhaggahaṇakālo’’ti. Abhiññāpakkheti lokiyābhiññāpakkhe. Lokuttarābhiññā hi avijjaṇḍakosaṃ padālikāti. Gāthāya avijjaṇḍakosaṃ paharatīti desanāvilāsena vineyyasantānagataṃ avijjaṇḍakosaṃ ghaṭṭeti, yathāṭhāne ṭhātuṃ na deti.
“依止如实行”是指依照所依止之义，借由该喻体而正确实施行持。此“义”指喻体所说之义。例如母鸡孵蛋之事，母鸡用三种方式行事，因着这鸡蛋壳是蛋壳之所以存在的根本缘故。比库十四根支合体诸根胀开之原因也如是，谓依鸡的孵蛋三种行持而得名。此喻旨说明，当无明之壳破裂时，其身性出现，借由明晰观照支的转变显现出解脱过程，犹如孕胎现象，有孕胎之时，即称为“受胎时期”。所谓“知悉第一禅定境”即世俗层面之知悉；而究竟圣知是指超世间之知见，唯悉无明之壳为根本所依。偈语中以“击碎无明壳”比喻教法的妙用，令断绝无明根源，就像不会将壳放置在本处一样。
Paṭisaṅkhānappahānanti tadaṅgappahānapubbakaṃ vikkhambhanappahānaṃ. Pubbabhāgiyā iddhipādā pāḷiyaṃ gahitāti ‘‘iddhipādehi vikkhambhanappahāna’’nti vuttaṃ. ‘‘Ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāyā’’tiādivacanato (ma. ni. 1.189) lokuttariddhipādā pana sambodhaggahaṇeneva gahitā. Magge āgateti ussoḷhīpannarasaṅgasamannāgatassa bhikkhuno vipassanaṃ ussukkāpayato magge āgate uppanne, pāḷiyaṃ vā abhinibbhidāsambodhaggahaṇehi magge āgate. Phale āgateti etthāpi vuttanayena attho veditabbo. Nibbānassa pana pāḷiyaṃ anāgatattā nissaraṇappahānaṃ na gahitaṃ. Sesaṃ suviññeyyameva.
“摒弃追忆”指的是舍弃前行支的障碍，即消除烦恼。旧释言上称此为“以精进为止，于意根生灭中断；具持精进而得止”。因十四根支所具，如比库因其持有十四根支而生厌离之语句，世间层面精进已被视为能生觉悟的精进者。所谓“来到道上”，意谓十四根支具足之比库，因修观照而使观慧增长，令其入道。若谓“来到果上”，理应由断厌生觉醒而得。因此，此处“来到道上”须解为：十四根支俱足比库，唯凭智慧增长入于道上。至于“来到果上”之语，依文义则焦点在于断除烦恼的涅槃境界，非所涉及者。其余内容理应很好理解。
Cetokhilasuttavaṇṇanāya līnatthappakāsanā samattā. · 《心荒芜经》注释中隐义的阐明完毕。
7. Vanapatthapariyāyasuttavaṇṇanā七、《林野法门经》注释
§190
190. Vanīyati vivekakāmehi bhajīyati, vanute vā te attasampattiyā vasanatthāya yācanto viya hotīti vanaṃ, patiṭṭhanti ettha vivekakāmā yathādhippetavisesādhigamenāti patthaṃ, vanesu patthaṃ gahanaṭṭhāne senāsanaṃ vanapatthaṃ. Pariyāyati attano phalaṃ pariggahetvā vattatīti pariyāyo, kāraṇanti āha ‘‘vanapatthapariyāyanti vanapatthakāraṇa’’nti. Vanapatthañhi taṃ upanissāya viharato upanissayakāraṇaṃ. Tenāha ‘‘vanapatthaṃ upanissāya viharatī’’ti. Pariyāyati desetabbamatthaṃ patiṭṭhapetīti pariyāyo, desanā. Vanapatthaṃ ārabbha pavattā desanā vanapatthadesanā, taṃ, ubhayatthāpi vanapatthaggahaṇaṃ lakkhaṇamattaṃ gāmādīnampettha kāraṇabhāvassa, desanāya visayabhāvassa ca labbhamānattā.
190.「受持」指乐于独处，或曰像请求森林以获得自利。又此处“森林”指有特别规定而安住之地，谓依森林而立处，如在森林幽深之处设有歇息之地，则称为“森林歇处”。“周围”指取自身利益而周旋活动的行为。此处周围指森林歇处，周旋的缘由在于依住森林歇处。故曰“依住森林而安住”。“周旋”指为立定诠释目标而行的说法，谓以森林歇处开始的教学论法，故称作“森林教学”。这种教学既求二利，即森林教学之所缘相及教学对象之得缘起。
§191
191.Nissāyāti apassāya, vivekavāsassa apassayaṃ katvāti attho. Na upaṭṭhātītiādīhi tasmiṃ vanapatthe senāsanasappāyābhāvaṃ, utupuggaladhammassavanasappāyābhāvampi vā dasseti. Jīvitasambhārāti (a. ni. ṭī. 3.9.6) jīvitappavattiyā sambhārā paccayā. Samudānetabbāti sammā ñāyena anavajjauñchācariyādinā uddhaṃ uddhaṃ ānetabbā pāpuṇitabbā. Te pana tathā samudānitā samāhaṭā nāma hontīti āha ‘‘samāharitabbā’’ti. Dukkhena uppajjantīti sulabhuppādā na honti. Etena bhojanasappāyādiabhāvaṃ dasseti. Rattibhāgaṃ vā divasabhāgaṃ vāti bhummatthe upayogavacananti āha ‘‘rattikoṭṭhāse vā divasakoṭṭhāse vā’’ti. Rattiṃyeva pakkamitabbaṃ samaṇadhammassa tattha anipphajjanato.
191.“依止”即指归依于幽林隐居之所。此乃隐居者独处之所在。谓不被伺候者等，使其无被特遣者照顾之情形。其又显示无特派护持之隐居之处，或曰无非凡生人照顾之所。生活所支备，乃生命之资具。正知者应当于日常活动中善生集聚此资具。所谓“集聚”即须以正确智慧，通过持戒、出世等正行逐级积累而成。所谓“聚集”即须积累成整体，名为“集合”。苦之产生极少见，难以生起。此即指示食住等资具的缺失。谓昼夜部分，称为对土地使用‘splitting’之说，谓“于夜或昼期间”，谓圣弟子应于该夜间离开本处清净无染。
§192-3
192-3.Saṅkhāpīti ‘‘yadatthamahaṃ pabbajito, na metaṃ idha nipphajjati, cīvarādi pana samudāgacchati, nāhaṃ tadatthaṃ pabbajito, kiṃ me idha vāsenā’’ti paṭisaṅkhāyapi. Anantaravāre saṅkhāpīti ‘‘yadatthamahaṃ pabbajito, taṃ me idha nipphajjati, cīvarādi pana na samudāgacchati, nāhaṃ tadatthaṃ pabbajito’’ti paṭisaṅkhāyapīti attho. Tenāha ‘‘samaṇadhammassa nipphajjanabhāvaṃ jānitvā’’ti.
192-3.“总结”即思惟言语：“我为什么出家？如今我未在此处丢弃，而袈裟等物尚未获取，我不是为此而出家，我又何以住于此？”即是自我反思之词。随即思惟：“我为什么出家？彼物我已丢弃，袈裟等物尚未得取，我不是为此而出家。”如是思惟，称为总结思维。是以说明“清净出家实相”已被认识。
§195-7
195-7.Sopuggalo anāpucchā pakkamitabbaṃ, nānubandhitabboti ‘‘so puggalo’’ti padassa ‘‘nānubandhitabbo’’ti iminā sambandho. Yassa yena hi sambandho, dūraṭṭhenapi so bhavati . Taṃ puggalanti ‘‘so puggalo’’ti paccattavacanaṃ upayogavasena pariṇāmetvā taṃ puggalaṃ anāpucchā pakkamitabbanti attho. Atthavasena hi vibhattivipariṇāmoti. Taṃ āpucchā pakkamitabbanti etthāpi eseva nayo. Āpucchā pakkamitabbanti ca kataññutakataveditāya niyojanaṃ.
195-7.“该人不应无故发问而应离开，不应随从其意”。“该人”一词含有“不应相连”的意涵。意谓无论关系多远，皆不影响此人。谓某人即称“该人”，为明确强调之用，因此意指该人应毫无余虑而离开。其实因义有别故称。不应发问意即指出礼貌与感恩应具备的交往规矩。
§198
198.Evarūpoti yaṃ nissāya bhikkhuno guṇehi vuddhiyeva pāṭikaṅkhā, paccayehi ca na parissamo, evarūpo daṇḍakammādīhi niggaṇhāti cepi, na pariccajitabboti dasseti ‘‘sacepī’’tiādinā.
198.如同依附于比库增长功德无所期待，且无止息缘起一般，此类事物又或由惩戒业等所束缚，也不应舍弃，此意通过“若若”之类的表达显现。
Vanapatthapariyāyasuttavaṇṇanāya līnatthappakāsanā samattā. · 《林野法门经》注释中隐义的阐明完毕。
8. Madhupiṇḍikasuttavaṇṇanā八、《蜜丸经》注释
§199
199.Jātivananti sayaṃjātaṃ vanaṃ. Tenāha ‘‘aropima’’nti. Paṭisallānatthāyāti ekībhāvatthāya, puthuttārammaṇato vā cittaṃ paṭinivattetvā accantasante nibbāne phalasamāpattivasena allīyāpanatthaṃ. Daṇḍo pāṇimhi assāti daṇḍapāṇi. Yathā so ‘‘daṇḍapāṇī’’ti vuccati, taṃ dassetuṃ ‘‘ayañhī’’tiādi vuttaṃ. Daṇḍavittatāyāti daṇḍe soṇḍatāya. So hi daṇḍapasuto daṇḍasippe ca sukusalo tattha pākaṭo paññāto, tasmā daṇḍaṃ gahetvāva vicarati. Jaṅghākilamathavinodanatthanti rājasabhāya ciranisajjāya uppannajaṅghāparissamassa apanayanatthaṃ. Adhiccanikkhamanoti yādicchakanikkhamano, na abhiṇhanikkhamano. Olubbhāti sannirumbhitvā ṭhito. Yathā so ‘‘olubbhā’’ti vutto, taṃ dassetuṃ ‘‘gopālakadārako viyā’’tiādi vuttaṃ.
199.“Jātivananti”意为自身出生的森林，因此称为“aropima”。此指止迹，即心归寂灭不转，遂然获得极乐果报之意。杖（daṇḍa）指手中的杖，称为杖手（daṇḍapāṇi）。如称为“杖手”，为表明此意，因此说“ayahī”等。杖的特征是杖顶的节疤，因比杖徒弟及旗手技艺高超明显故，故持杖行走。膝盖搔痛是因长久坐于朝会产生膝盖疲劳。所谓“adhiccanikkhamana”是指随欲出行，不是急忙匆忙的出行。“olubbhāti”即俯身停立，如“olubbhā”所说，意在说明此意，如“牧牛孩子”等语例所示。
§200
200. Vadanti etenāti vādo, diṭṭhīti āha ‘‘kiṃ vādīti, kiṃ diṭṭhiko’’ti? Kimakkhāyīti kimācikkhako, kīdisadhammakatho? Acittīkārenāti anādarena. Tathāpucchane kāraṇaṃ dassento ‘‘kasmā’’tiādimāha. Nassatetanti nassatu etaṃ kulaṃ.
200.“Vadanti etena”意谓言说，所谓见解者问:“何谓言说？何谓见解？”意即询问何为询问、何为所问、何种法义。如不尊重述者即称不敬。故于此询问由来而说“为何”及相关语句。若毁灭，则愿此族群毁灭。
Atthaṃna jānātīti atthaṃ ce ekadesena jāneyya, taṃ micchā gahetvā paṭippharitvāpi tiṭṭheyya. Tassa dīgharattaṃ ahitāya dukkhāyāti tadassa atthājānanaṃ bhagavatā icchitaṃ. Viggāhikakathanti viggahakathaṃ, sārambhakathanti attho. Nanu bhagavatā saddhiṃ loke puthū samaṇabrāhmaṇā nānāvādā santīti codanaṃ sandhāyāha ‘‘tathāgato hī’’tiādi. Na vivadati vivādahetukānaṃ kāmadiṭṭhijjhosānānaṃ maggeneva samugghātitattā, tadabhāvato pana loko tathāgatena vivadati. Dhammavādī yathābhūtavādī dhammavādīhi na vivadati tesaṃ vivaditukāmatāya eva abhāvato, adhammavādī pana tiṇāyapi namaññamāno tehi kiñci vivadati. Tenāha ‘‘na, bhikkhave, dhammavādī kenaci lokasmiṃ vivadatī’’ti (saṃ. ni. 3.94). Adhammavādī pana asamucchinnavivādahetukattā vivadateva. Tathā cāha ‘‘adhammavādīva kho, bhikkhave, vivadatī’’ti.
若能了知义理，即使只有一人懂，也不应持误而背反行持。此为世尊所欲以除长期之害苦。所谓“viggaḷhakakatha”者，意谓破坏之言，值得探讨之义。如世尊与世间众多沙门婆罗门在世共处，同持多种见解，世尊遂令：“如来亦正当如此。”然不与争辩争斗之辈争辩，其由为嗔、欲见、我见等争执心所致，因无此因，故不争辩。恶法者则因未断恶法争辩。如经中云：“比库们，诚法者不与世间人争辩”，又言“不法者必争辩”，此则明说。
Yathā ca panāti ettha yathā-saddo ‘‘yathā ca anuppannassa kāmacchandassa uppādo hoti, tañca pajānātī’’tiādīsu (a. ni. 3.122) viya kāraṇatthoti āha ‘‘yena kāraṇenā’’ti. Kāraṇākāro vā idha yathā-saddena vutto, so pana atthato kāraṇamevāti vuttaṃ ‘‘yena kāraṇenā’’ti. ‘‘Idaṃ kathaṃ idaṃ kathaṃ’’ti pavattanato kathaṃkathā, vicikicchā. Sā yassa natthi, so akathaṃkathī, taṃ akathaṃkathiṃ. Vippaṭisārakukkuccaṃ bhagavatā anāgāmimaggeneva chinnaṃ, hatthapādakukkuccaṃ aggamaggena āveṇikadhammādhigamato. Aparāparaṃ uppajjanakabhavo ‘‘bhavābhavo’’ti idhādhippetoti āha ‘‘punappunabbhave’’ti. Saṃvarāsaṃvaro phalāphalaṃ viya khuddakamahanto bhavo ‘‘bhavābhavo’’ti vuttoti āha ‘‘hīnapaṇīte vā bhave’’ti. Bhavo vuḍḍhippatto ‘‘abhavo’’ti vuccati yathā ‘‘asekkhā dhammā’’ti (dha. sa. 11.tikamātikā). Kilesasaññāti kāmasaññādike vadati. Kilesā eva vā saññānāmena vuttā ‘‘saññā pahāya amataṃ eva pāpuṇātī’’tiādīsu viya. Attano khīṇāsavabhāvaṃ dīpetīti imināva paresañca tathattāya dhammaṃ desetīti ayampi attho vibhāvitoti daṭṭhabbaṃ. Nīharitvā kīḷāpetvāti nīharitvā ceva kīḷāpetvā ca, nīharaṇavasena vā kīḷāpetvā. Tivisākhanti tibhaṅgabhākuṭi viya nalāṭe jātattā nalāṭikaṃ.
“Yathā ca panāti”如经中“如其未生之欲欲起时，其亦能知晓”诸语意，称为原因者，“由何原因”。原因之形态在此如“yathā-saddo”所说，因此实质上只是原因故言“由何原因”。不过反复问“此如何此如何”即疑惑。缺此者则无可说。比世尊所除除欲队经等烦恼，犹如断去手足之忧。诸起灭变化即“生死”，谓生灭变化。节制自制如果实与树之枝叶。可大可小之生死说为“生死”而言。增长之生死谓“无”，如“世间法”言。烦恼名为贪欲等。烦恼即以名称显说，若断烦恼则得无生涅槃等义。现证自心净信诸质，亦由此来演说他心实义。含义如愚弄戏弄，指戏弄他人。三叉枝谓三折枝杖，似额前其出生部位。
§201
201.Kintinu khoti kiṃ kāraṇenāti attho. Anusandhiṃ gahetvāti pucchānusandhiṃ uṭṭhapetvā. Yatonidānanti yaṃnidānaṃ, yaṃkāraṇāti vuttaṃ hoti. Purimapade hi vibhatti alopaṃ katvā niddeso, chaajjhattikabāhirāyatanādinidānanti ayameva attho. Saṅkhāyanti saṅkhābhāvena ñāyantīti saṅkhāti āha ‘‘saṅkhāti koṭṭhāsā’’ti. Kāmañcettha mānopi papañco, abhinandanasabhāve eva pana gaṇhanto ‘‘taṇhāmānadiṭṭhipapañcasampayuttā’’ti āha. Tathā hi vakkhati ‘‘abhinanditabba’’ntiādi. Samudācarantīti sabbaso uddhaṃ uddhaṃ pariyādāya pavattanti. Mariyādattho hi ayamākāro, tena ca yogena purisanti upayogavacanaṃ yathā ‘‘tathāgataṃ, bhikkhave, arahantaṃ sammāsambuddhaṃ dve vitakkā samudācarantī’’ti (itivu. 38). Taṇhādayo ca yathāsakaṃ pavattiākāraṃ avilaṅghantiyo āsevanavasena uparūpari pavattanti. Tathā hi tā ‘‘papañcasaṅkhā’’ti vuttā.
201.然而‘因为何’即为义，提问后续即起。谓所谓因缘，即以此因缘所行。先前语法中剔除以示释义，谓此即外境、他处等因缘。数目亦意谓合数。语中谓“数者”如屋瓦等。欲亦为缠缚，取喜好性故称“贪、见、缠”等。故说“应取乐也”。往来奔走四方周旋。死亡则由此方式而生，由此因缘故以侧面说明适用用语。如经中谓：“如来与比库行两种思维”。欲等烦恼依次相继，永久相续不间断，如经所言“执取纷扰”。
Kāraṇeti pavattipaccaye. Ekāyatanampi …pe… natthīti cakkhāyatanādi ekampi āyatanaṃ abhinanditabbaṃ abhivaditabbaṃ ajjhositabbañca natthi ce, nanu natthi eva, kasmā ‘‘natthi ce’’ti vuttanti? Saccaṃ natthi, appahīnābhinandanābhivadanaajjhosānānaṃ pana puthujjanānaṃ abhinanditabbādippakārāni āyatanāni hontīti tesaṃ na sakkā natthīti vattu, pahīnābhinandanādīnaṃ pana sabbathā natthīti ‘‘natthi ce’’ti vuttaṃ. Ahaṃ mamanti abhinanditabbanti diṭṭhābhinandanāya ‘‘aha’’nti taṇhābhinandanāya ‘‘mama’’nti rocetabbaṃ. Abhivaditabbanti abhinivisanasamuṭṭhāpanavasena vattabbaṃ. Tenāha ‘‘ahaṃ mamanti vattabba’’nti. Ajjhositvāti diṭṭhi taṇhā vatthuṃ anupavisitvā gāhadvayaṃ anaññasādhāraṇaṃ viya katvā. Tenāha ‘‘gilitvā pariniṭṭhapetvā’’ti. Etenāti ‘‘ettha ce natthī’’tiādivacanena. Etthāti āyatanesu. Taṇhādīnaṃ avatthubhāvadassanamukhena taṇhādīnaṃyeva appavattiṃ kilesaparinibbānaṃ kathitanti. Tenāha bhagavā ‘‘esevanto’’tiādi, ayameva abhinandanādīnaṃ natthibhāvakaro maggo, tappaṭippassaddhibhūtaṃ phalaṃ, taṃnissaraṇaṃ vā nibbānaṃ rāgānusayādīnaṃ anto avasānaṃ appavattīti attho. Tenāha ‘‘ayaṃ …pe… anto’’ti. Sabbatthāti ‘‘esevanto paṭighānusayānaṃ’’tiādīsu sabbapadesu.
所谓“因”，指因缘的条件。即使只是一个处所等，也不存在的；以眼处等言，任一处不可称为本该欢喜、敬礼、顶礼；若无此，则无人本该欢喜、敬礼、顶礼，这样说岂真无？事实是没有的，但那些不再作欢喜、敬礼与顶礼的凡夫所应敬礼等处仍有，因此说“若无”。我认为“我”“我的”是对已见欢喜分别的“我”，是对渴爱欢喜分别“我的”，应当憎恶破除。所谓“敬礼”，是指通过厌恶生起并发起发愿，这样说“我说应当‘我’‘我的’”。所谓“顶礼”，是不执着于见、渴爱，安住两支禅而无二致，这样说“如病已愈，已完成”。由此以“若此处无”等言说之。“此处”是指诸处；由此由渴爱等生灭显现，以渴爱等的断灭即烦恼的熄灭为说，佛因述说“是者”等言，指欢喜等无所依止之道，是由断尽烦恼而得凉静的果报，即涅槃，这涅槃是贪、嗔、痴等烦恼的终极、完成与熄灭。所谓“一切处”是指在所有方面均如“是者”等言所说的、断绝所有对立烦恼的状态。
Ādiyatīti pahāradānādivasena gayhati. Matthakappattaṃ kalahanti bhaṇḍanādimatte aṭṭhatvā mukhasattīhi vitudanādivasena matthakappattaṃ kalahaṃ. Yāya karotīti sambandho. Sesapadesupi eseva nayo. Viruddhaggāhavasena nānāgāhamattaṃ, tathā viruddhavādavasena nānāvādamattaṃ. Evaṃ pavattanti garukātabbesupi gāravaṃ akatvā ‘‘tuvaṃ tuva’’nti evaṃ pavattaṃ sārambhakathaṃ, yāya cetanāya yaṃ karoti, sā tuvaṃ tuvaṃ. Nissāyāti paṭicca, nissayādipaccaye katvāti attho. Kilesānaṃ uppattinimittatā tāva āyatanānaṃ hotu tabbhāve bhāvato, nirodhanimittatā pana kathaṃ. Na hettha lokuttaradhammānaṃ saṅgaho lokiyānaṃyeva adhippetattāti codanaṃ sandhāyāha ‘‘nirujjhamānāpī’’tiādi. Nāmamattena nimittataṃ sandhāya vuttoti dassento ‘‘yatthuppannā, tattheva niruddhā hontī’’ti vatvā tamatthaṃ suttantarena sādhento ‘‘svāyamattho’’tiādimāha.
所谓“起”，指破坏、给予等行为。因琐碎纷争、争吵、讥讽、厌恶等，起纷争。所谓“所作”，指其关系。在其他词中义同。所谓“相互对立而接触”，是指各种纷纷扰扰。因此于尊敬重视之事上无敬重，反复相互称呼“你，你”，如此启动最初的教说，借此说明心意所作的即“你，你”。所谓“依赖”，指缘起，依赖条件而为。烦恼的生起有因，诸处应有报告；但关于断灭的因如何？此处非出世间法的集结，而是世间所约定的意义。所以为提醒而说“虽正熄灭”，指其名义基础，由此说明“凡所起处即为断灭”，确认其真意，佛经以“自主其意”等语而宣说。
Tattha samudayasaccapañhenāti mahāsatipaṭṭhāne samudayasaccaniddesena. So hi ‘‘kattha uppajjamānā’’tiādinā pucchāvasena pavattattā pañhoti vutto. Nanu tattha taṇhāya uppattinirodhā vuttā, na sabbakilesānanti īdisī codanā anavakāsāti dassento ‘‘yatheva cā’’tiādimāha. Laddhavohāreti iminā rāgādīnaṃ appavattinimittatāya antoti samaññā nibbānassāti dasseti. Eteneva abhinandanādīnaṃ abhāvoti ca idaṃ saṃvaṇṇitanti daṭṭhabbaṃ. Kathaṃ pana sabbasaṅkhatavinissaṭe nibbāne akusaladhammānaṃ nirodhasambhavoti āha ‘‘yañhi yattha natthi, taṃ tattha niruddhaṃ nāma hotī’’ti. Yvāyaṃ appavattiyaṃ nirodhavohāro vutto, svāyamattho nirodhapañhena dīpetabbo. Na hi tattha uppajjitvā niruddhā vitakkavicārā paṭippassaddhāti vuttā, atha kho appavattā evāti.
关于集谛疑难问题，是以大念处修习法用集谛作为说明。即以“何处生起”等问起，故言“疑问”。确实是有关渴爱生起与消灭，而非是所有烦恼生灭，故指示“正是如此”等言。所谓“得增上光明”，即指贪等烦恼断灭之极果，是般涅槃。由此说明欢喜等无所有之理。当断尽一切所依处而灭时，恶行断尽生灭灭尽，佛说“无论何处无，彼处即为断灭”。这是断灭真理的说法，应以断灭疑问加以解释。因为断灭非生后即灭，而是心念思维已止，故称断灭，以此得以明了。
§203
203.Evaṃsampadanti evaṃsampajjanakaṃ evaṃ passitabbaṃ idaṃ mama ajjhesanaṃ. Tenāha ‘‘īdisanti attho’’ti. Jānaṃ jānātīti (a. ni. ṭī. 3.10.113-116) sabbaññutaññāṇena jānitabbaṃ sabbaṃ jānāti. Ukkaṭṭhaniddesena hi avisesaggahaṇena ca ‘‘jāna’’nti iminā niravasesaṃ ñeyyajātaṃ pariggaṇhātīti tabbisayāya jānanakiriyāya sabbaññutaññāṇameva karaṇaṃ bhavituṃ yuttaṃ. Atha vā pakaraṇavasena ‘‘bhagavā’’ti saddantarasannidhānena cāyamattho vibhāvetabbo. Passitabbameva passatīti dibbacakkhu-paññācakkhu-dhammacakkhu-buddhacakkhu-samantacakkhu-saṅkhātehi ñāṇacakkhūhi passitabbaṃ passati eva. Atha vā jānaṃ jānātīti yathā aññe savipallāsā kāmarūpapariññāvādino jānantāpi vipallāsavasena jānanti, na evaṃ bhagavā. Bhagavā pana pahīnavipallāsattā jānanto jānāti eva, diṭṭhidassanassa ca abhāvā passanto passatiyevāti attho. Dassanapariṇāyakaṭṭhenāti yathā cakkhu sattānaṃ dassanatthaṃ pariṇeti, evaṃ lokassa yāthāvadassanasādhanato dassanakiccapariṇāyakaṭṭhena cakkhubhūto, paññācakkhumayattā vā sayambhuñāṇena paññācakkhuṃ bhūto pattoti vā cakkhubhūto. Ñāṇabhūtoti etassa ca evameva attho daṭṭhabbo. Dhammā vā bodhipakkhiyā tehi uppannattā lokassa ca taduppādanato, anaññasādhāraṇaṃ vā dhammaṃ pattoti dhammabhūto. Brahmā vuccati maggo tena uppannattā lokassa ca taduppādanattā, tañca sayambhuñāṇena pattoti brahmabhūto. Catusaccadhammaṃ vadatīti vattā. Ciraṃ saccapaṭivedhaṃ pavattento vadatīti pavattā. Atthaṃ nīharitvāti dukkhādiatthaṃ tatthāpi pīḷanādiatthaṃ uddharitvā. Paramatthaṃ vā nibbānaṃ pāpayitā, amatasacchikiriyaṃ sattesu uppādento amataṃ dadātīti amatassa dātā. Bodhipakkhiyadhammānaṃ tadāyattabhāvato dhammassāmī.
如是现前，即应如是观禅修习，故名为我今日的论述。故言“如是之义”。所谓“知，即皆知”，是指应以究竟智慧圆融通达，通晓一切。由观止止之义与集结无需断，得知示现的无余之知，此为必需之知识活动。或者以经文为依凭，对“佛”为义作具体区分。所谓应见者即是应见，即透过神通眼、智慧眼、法眼、如来眼、周遍眼等观智，应以之见。所以或言“知，即皆知”，正若他人染污分别着色欲形者虽知却为颠倒，佛则因断颠倒澄净而智知无误，故称为知。所谓“见果成就者”，即使如眼为视众生而作视觉成就，悉应视为成就。此眼法以智慧眼等觉知而生，故谓为知道。诸法乃觉支之助缘而生，是世间法因缘所成，也可说法之成就者。如称梵天之道因成就世间法，亦由此智慧成佛。故称四圣谛法，长久宣说真谛。谓旨在提取苦等义趣，亦解除痛苦等义。涅槃乃究竟真谛，灭尽一切死苦而出于生死者，称之为无生意。由觉支法归属而成为法的主宰。
§204
204. So vā uddeso attanopi hotīti thero ‘‘yaṃ kho no’’ti āha. Sabbalokasādhāraṇā hi buddhānaṃ desanāti. Idāni yehi dvārārammaṇehi purisaṃ papañcasaññāsaṅkhā samudācaranti, tāni tāva dassento papañcasaññāsaṅkhā dassetuṃ yena saḷāyatanavibhaṅgena niddeso kato, tassa atthaṃ dassetuṃ ‘‘cakkhuñcā’’tiādi āraddhaṃ. Tattha nissayabhāvenāti nissayapaccayabhāvena. Nissayapaccayo ca pasādacakkhuyeva hoti, na cuddasasambhāraṃ, catucattālīsasambhāraṃ vā sasambhāracakkhunti āha ‘‘cakkhupasādañca paṭiccā’’ti. Ārammaṇabhāvenāti ārammaṇapaccayabhāvena. Ārammaṇapaccayo ca catusamuṭṭhānikarūpesu yaṃ kiñci hotīti āha ‘‘catusamuṭṭhānikarūpe ca paṭiccā’’ti.
或者目的即是自我，从俗称中“佛陀”释义为“觉悟者”而言。现在以五根门随行临在者，乃是凡夫勾引五蕴惑乱的根门随业而起。故以五根门分别解说，称之以眼目等意着手。此处“依”者，是指依凭、条件因缘。依凭缘由乃信心之心眼，仅依心眼，并非亲近汲取或四十八缘起之。故言“亦依信心眼”。所谓“境界缘起”，是指对四种立起缘所产生之诸法。故言“亦依四种立起缘”。
Ettha cakkhu ekampi viññāṇassa paccayo hoti, rūpāyatanaṃ pana anekameva saṃhatanti imassa visesassa dassanatthaṃ nissayabhāvena ‘‘cakkhupasādañca ārammaṇabhāvena catusamuṭṭhānikarūpe cā’’ti vacanabhedo kato. Kiṃ pana kāraṇaṃ cakkhu ekampi viññāṇassa paccayo hoti, rūpaṃ pana anekamevāti? Paccayabhāvavisesato. Cakkhu hi cakkhuviññāṇassa nissayapurejātaindriyavippayuttapaccayehi paccayo hontaṃ atthibhāveneva hoti tasmiṃ sati tassa bhāvato, asati abhāvato, yato taṃ atthiavigatapaccayehissa paccayo hotīti vuccati, tannissitatā cassa na ekadesena allīyanavasena icchitabbā arūpabhāvato. Atha kho garurājādīsu sissarājapurisādīnaṃ viya tappaṭibaddhavuttitāya, itare pana paccayā tena tena visesena veditabbā.
此中眼是识的缘起，色处却是众多集中，为显现此特殊对象的依凭。故言“眼意依与境界缘等俱起”等四句分解。何以眼是一切识之缘，而色缘多？是因缘性质不同。眼是识的先生根及识离合关系的缘故，其义真实成立。当此存在缘尽后无因缘，则称无缘之性，故此依赖之性不应仅以一缘束缚，以免产生空无实体之断灭。譬如诸王臣仆守法领导诸众；他缘应分别知。
Sacāyaṃ paccayabhāvo na ekasmiṃ na sambhavatīti ekampi cakkhu cakkhuviññāṇassa paccayo hotīti dassetuṃ pāḷiyaṃ ‘‘cakkhuñcāvuso, paṭiccā’’ti ekavacanavasena vuttaṃ. Rūpaṃ pana yadipi cakkhu viya purejātaatthi-avigatapaccayehi paccayo hoti puretaraṃ uppannaṃ hutvā vijjamānakkhaṇe eva upakārakattā tathāpi anekameva saṃhataṃ hutvā paccayo hoti ārammaṇabhāvato. Yañhi paccayadhammaṃ sabhāvabhūtaṃ, parikappitākāramattaṃ vā viññāṇaṃ vibhāventaṃ pavattati, tadaññesañca satipi paccayabhāve so tassa sārammaṇasabhāvatāya yaṃ kiñci anālambhitvā pavattituṃ asamatthassa olubbhapavattikāraṇabhāvena ālambanīyato ārammaṇaṃ nāma, tassa yasmā yathā tathā sabhāvūpaladdhi viññāṇassa ārammaṇapaccayalābho, tasmā cakkhuviññāṇaṃ rūpaṃ ārabbha pavattamānaṃ tassa sabhāvaṃ vibhāventameva pavattati. Sā cassa indriyādhīnavuttikassa ārammaṇasabhāvūpaladdhi na ekadvikalāpagatavaṇṇavasena hoti, nāpi katipayakalāpagatavaṇṇavasena, atha kho ābhogānurūpaṃ āpāthagatavaṇṇavasenāti anekameva rūpaṃ saṃhaccakāritāya viññāṇassa paccayo hotīti dassento ‘‘rūpe ca uppajjati cakkhuviññāṇa’’nti bahuvacanavasenāha.
在此条件关系中，并非单一条件即产生结果，甚至单一的眼根也不直接决定眼识，故以单数形态称呼眼识时，如经文用语『眼亦因缘』，此言明眼识确有眼所依缘。至于色法，虽亦如眼而先生，非因未断缘起而有所依赖，却也成为先出之因缘，存在于识现时才显其作用；但此时因多种色聚合而成，故乃依持境界之性而生。若谓此依缘本质自性存在，或仅以形态之别而辨识，此理如实发生于识分辨时。故此所缘境界，因其本质真实显现，为识缘境所必需，名为所缘之境。因其依赖诸根而生，非仅一类色相，亦非部分色相，乃多色集成铺陈，目识即由此显现，有如所缘之理，故称『色中生眼识』，以复数形表明之。
Yaṃ pana paṭṭhāne (paṭṭhā. 1.1.2 paccayaniddesa) ‘‘rūpāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo’’ti vuttaṃ, taṃ yādisaṃ rūpāyatanaṃ cakkhuviññāṇassa ārammaṇapaccayo, tādisaṃ sandhāya vuttaṃ. Kīdisaṃ pana tanti ? Samuditanti pākaṭoyamattho. Evañca katvā yadeke vadanti ‘‘āyatanasallakkhaṇavasena cakkhuviññāṇādayo sallakkhaṇavisayā, na drabyasallakkhaṇavasenā’’ti, tampi suvuttameva hoti. Na cettha samudāyārammaṇatā āsaṅkitabbā samudāyābhogasseva abhāvato, samuditā pana vaṇṇadhammā ārammaṇapaccayā honti. Kathaṃ pana paccekaṃ asamatthā samuditā ārammaṇapaccayā honti. Na hi paccekaṃ daṭṭhuṃ asakkontā andhā samuditā passantīti? Nayidamekantikaṃ visuṃ visuṃ asamatthānampi sivikāvahanādīsu samatthatāya dassanato. Kesādīnañca yasmiṃ ṭhāne ṭhitānaṃ paccekaṃ vaṇṇaṃ gahetuṃ na sakkā, tasmiṃyeva ṭhāne samuditānaṃ taṃ gahetuṃ sakkāti bhiyyopi tesaṃ saṃhaccakāritā paribyattā. Etena kiṃ cakkhuviññāṇassa paramāṇurūpaṃ ārammaṇaṃ, udāhu taṃsamudāyotiādikā codanā paṭikkhittāti veditabbā. ‘‘Sotañca, āvuso, paṭiccā’’tiādīsupi iminā nayena attho veditabbo. Cakkhuviññāṇaṃ nāmāti cakkhunissitarūpavijānanalakkhaṇaṃ cakkhuviññāṇaṃ nāma uppajjati.
所谓经藏中所说『色界乃眼识所依之根，及其相连之色法作所缘因』者，即此义也。此处『色界』意指与眼识相关之色之所缘，故有此说。何以如此说？所谓显露，意指明显可见之义。如是解说时，有人论『眼识等以所缘相为特征，非实物质为特征』，此见亦可接受。然此处不应执着缘起为起因，因无起因或止因故，而应以显露特性为缘所依。怎样单独显露，即便未能亲见，亦能通过次第观照而觉察。譬如某处存在色彩变化，观法有碍者不能辨识某色，但同一处已辨识者仍能辨别，此乃集成色所致。由此当认识眼识依赖如微粒般所缘境界，且具起因、缘起等特性。『耳识亦因缘』等语，亦能以此理解。眼识即以色为所缘相识而生。
Tiṇṇaṃ saṅgatiyāti cakkhu, rūpaṃ, cakkhuviññāṇanti imesaṃ tiṇṇaṃ saṅgatiyā samodhānena. Phasso nāmāti arūpadhammopi samāno ārammaṇe phusanākāreneva pavattanato phusanalakkhaṇo phasso nāma dhammo uppajjati. Sahajātādivasenāti cakkhuviññāṇasampayuttāya sahajātaaññamaññādivasena, anantarāya anantarādivasena, itarāya upanissayavasena paccayabhāvato phassapaccayā phassakāraṇā vedanā uppajjati. Anubhavanasamakālameva ārammaṇassa sañjānanaṃ hotīti ‘‘tāya vedanāya yaṃ ārammaṇaṃ vedeti, tadeva saññā sañjānātī’’ti vuttaṃ. Cakkhudvārikā dhammā idhādhippetāti tadanusārena pana aparāparuppannānaṃ vedanādīnaṃ gahaṇe sati, yanti vā kāraṇavacanaṃ, yasmā ārammaṇaṃ vedeti, tasmā taṃ sañjānātīti attho. Na hi asati vedayite kadāci saññuppatti atthi. Sesapadesupi eseva nayo. Saññāya hi yathāsaññātaṃ vijjamānaṃ, avijjamānaṃ vā ārammaṇaṃ vitakkavasena parikappeti, yathāparikappitañca taṃ diṭṭhitaṇhāmānamaññanāhi maññamāno papañcetīti vutto. Tenevāha ‘‘pathaviṃ pathavito sañjānā’’ti, ‘‘pathaviṃ pathavito saññatvā pathaviṃ maññatī’’tiādi (ma. ni. 1.2), ‘‘takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhū’’ti (su. ni. 892; mahāni. 121) ca. Balappattapapañcavasenevāyamatthavaṇṇanā katā, aṭṭhakathāyaṃ pana paridubbalavasena.
三者之合谓为眼、色、眼识，三者本为一体，因此同法合起。所谓触，即心理作用与非色法所对应的境界相应之触感，故称触法。因缘所生，触即由眼识因缘所生，故以多个依缘称之。因眼识具天生等性质，同时相依相催，故依缘生触感。从触生苦乐之感受，即由此识取境界故也。正如所说『彼以此感受而知所缘境界，此即彼记忆』。眼根诸法正应此义，且对后生苦乐之受依法把持所缘之义。识作因缘生受，故以识为识之义理。若无识，感受何来？而感受与识紧密相联。此理清晰明白，犹如经藏多处所载，如《大念处经》等，阐述浅显，是谓执此导致烦恼增生，故此注疏如此阐述，以告众生不足之处。
Cakkhurūpādīhi kāraṇehīti cakkhuviññāṇaphassavedanāsaññāvitakkehi kāraṇabhūtehi. Akāraṇabhūtānampi tesaṃ atthitāya kāraṇaggahaṇaṃ. Pariññātā hi te akāraṇaṃ. Tenāha ‘‘apariññātakāraṇa’’nti. Tīhipi pariññāhi apariññātavatthukaṃ. Abhibhavantīti ajjhottharanti. Sahajātā hontīti ettha ‘‘cakkhusamphassapaccayā vedanākkhandho atthi kusalo’tiādivacanato vedanāsaññā asahajātāpi gahetabbā. Yadi evanti ‘‘papañcetī’’ti ettha yadi pañcadvārajavanasahajātā papañcasaṅkhā adhippetā tāsaṃ paccuppannavisayattā, kasmā atītānāgataggahaṇaṃkatanti codeti. Itaro ‘‘tathā uppajjanato’’tiādinā pariharati. Tattha tathā uppajjanatoti yathā vattamānakāle, evaṃ atītakāle anāgatakāle ca cakkhudvāre papañcasaṅkhānaṃ uppajjanato atītānāgataggahaṇaṃ kataṃ, na atītesu, anāgatesu vā cakkhurūpesu cakkhudvārikānaṃ tāsaṃ uppajjanato.
谓因缘所缘伴随乃眼识、触受、感受、念想等，即眼识触受所缘者。非因缘物亦可因缘采受，因缘的缘摄乃熟知不迷。故注疏言『非熟知原因』，意指此未知性质。亦有三种成熟不成熟事物之分。所谓超越者，是指今生来世之别。缘眼识触受受法既有修习，相应感受不调和亦须摄受。若有人执着此为烦恼，谓五根障碍缘起生烦恼，何以过去未来亦有缘摄？此处答以，如今世，过去未来皆由眼所生义。故曰虽有烦恼，但在三世中皆依具缘，未灭因之故。
Manañjāvuso, paṭiccāti ettha duvidhaṃ manaṃ kevalaṃ bhavaṅgaṃ, sāvajjanaṃ vā. Duvidhā hi kathā. Uppattidvārakathāyaṃ dvikkhattuṃ calitaṃ bhavaṅgaṃ manodvāraṃ nāma, cakkhādi viya rūpādinā yena taṃ ghaṭṭitaṃ tattha upari viññāṇuppattiyā dvārabhāvato. Paccayakathāyaṃ sāvajjanabhavaṅgaṃ, ‘‘manosamphassapaccayā atthi kusalo’’tiādīsu hi sāvajjanamanosamphasso icchito, na bhavaṅgamanosamphasso asambhavato. Tattha paṭhamanayaṃ sandhāyāha ‘‘mananti bhavaṅgacitta’’nti. Dhammeti tebhūmakadhammārammaṇanti iminā sabhāvadhammesu eva kilesuppattīti keci, tadayuttaṃ tadupādānāyapi paññattiyā dhammārammaṇatāya vuttattā. Idha pana tebhūmakāpi dhammā labbhantīti dassanatthaṃ ‘‘tebhūmakadhammārammaṇa’’nti vuttaṃ, na paññattiyā anārammaṇattā. Evañcetaṃ sampaṭicchitabbaṃ, aññathā akusalacittuppādā anārammaṇā nāma siyuṃ. Uppattidvārakathāyaṃ cakkhuviññāṇādi viya āvajjanampi dvārapakkhikamevāti vuttaṃ ‘‘manoviññāṇanti āvajjanaṃ vā’’ti. Paccayakathāyaṃ pana āvajjanaṃ gahitanti ‘‘javanaṃ vā’’ti vuttaṃ. Nayadvaye dhammānaṃ sahajātavibhāgaṃ dassetuṃ ‘‘āvajjanegahite’’tiādi vuttaṃ. Yuttamevāti nippariyāyato yuttameva.
善男子，此处论心有二种：一者仅是生理嗡动，称为本能感知；二者是觉知心。此二义有所别。所谓起始门户，指生理嗡动之二时起伏，或称心门。此宛如眼耳等外门，由对应色法激起，故名识之起点。条件论侧则指觉知心，谓依心触乃有功绩等，觉知心不可无。初说时谓此心为本识心。此内涵解释为心所加诸法，是对法之觉知。本识虽被编制，然非造作之识。故此称作『一门感知』。嗡动与觉知二法共同说明此门。
So yāva na paccayapaṭivedho sambhavati, tāva paññattimukheneva sabhāvadhammā paññāyanti paccekaṃ apaññāpaneti āha ‘‘phasso nāma eko dhammo uppajjatī’’ti. Evaṃ phassapaññattiṃ paññapessatīti paññapetvā tabbisayadassanaṃ ñāṇaṃ uppādessati. Imasmiṃ sati idaṃ hotīti imasmiṃ cakkhuādike paccaye sati idaṃ phassādikaṃ paccayuppannaṃ hoti. Dvādasāyatanavasenāti dvādasannaṃ āyatanānaṃ vasena āgatena paṭiccasamuppādanayavasena. Dvādasāyatanapaṭikkhepavasenāti ‘‘imasmiṃ asati idaṃ na hotī’’ti paccayābhāvapaccayuppannābhāvadassanakkame dvādasannaṃ āyatanānaṃ paṭikkhepavasena.
至此，未发生条件缘起之前，诸法囿于编制印象，因无慧识通达乃称无明。未通达之因，虽有三种分明，却相对立。注疏言到此止，意味指示了识所缘，即所谓眼等十二处之因缘来源。所谓十二处缘起，乃十二处聚合而现之缘起；若十二处消失，则无十二处缘起因果。
Sāvakena pañho kathitoti ayaṃ pañho sāvakena kathito, iti iminā kāraṇena mā nikkaṅkhā ahuvattha. Atha vā saṃkhittena vuttamatthaṃ vitthārena vibhajantena etadagge ṭhapitena mahāsāvakena pañho kathitoti iminā kāraṇena etasmiṃ pañhe mā nikkaṅkhā ahuvattha, heraññike sati kahāpaṇaṃ sayaṃ nicchinantā viya ahutvā bhagavato eva santike nikkaṅkhā hotha.
「由弟子所问」者，此问为弟子所发，故以此因缘，不应谓之为不希求解答。或以简略所说之义，分详所义，谓为此大弟子所问之问，以此因缘，于此问中亦不可断除稽疑。若少一分正念，譬如亲自断定之事，而仅依世尊面前，不应生生疑惑。
§205
205. Ākaronti phalaṃ tāya tāya mariyādāya nibbattentīti ākārā, kāraṇāni. Pāṭiyekkakāraṇehīti channaṃ dvārānaṃ vasena visuṃ visuṃ papañcakāraṇassa niddiṭṭhattā vuttaṃ. Atha vā yadipi yattakehi dhammehi yaṃ phalaṃ nibbattati, tesaṃ samuditānaṃyeva kāraṇabhāvo sāmaggiyāva phaluppattito, tathāpi paccekaṃ tassa kāraṇamevāti katvā vuttaṃ ‘‘pāṭiyekkakāraṇehī’’ti. Padehīti nāmādipadehi ceva taṃsamudāyabhūtehi vākyehi ca. Tenāha ‘‘akkharasampiṇḍanehī’’ti. Akkharāniyeva hi atthesu yathāvaccaṃ padavākyabhāvena paricchijjanti. Byañjanehīti atthassa abhibyañjanato byañjanasaññitehi vaṇṇehi. Tāni pana yasmā pariyāyassa akkharaṇato ‘‘akkharānī’’ti vuccanti, tasmā āha ‘‘akkharehī’’ti. Ettha ca imehi ākārehi imehi padabyañjanehi papañcasamudācārassa vaṭṭassa ca vivaṭṭassa ca dassanaattho vibhattoti yojanā. Paṇḍiccenāti paññāya. ‘‘Kittāvatā nu kho, bhante, paṇḍito hoti ? Yato kho bhikkhu dhātukusalo ca hotī’’ti (ma. ni. 3.124) ādisuttapadavasena paṇḍitalakkhaṇaṃ dassento ‘‘catūhi vā kāraṇehī’’tiādimāha. Saccapaṭivedhavasena paṇḍiccaṃ dassitanti paṭisambhidāvasena mahāpaññataṃ dassetuṃ ‘‘mahante atthe’’tiādi vuttaṃ.
205.「起因、条件、果报」者，此即所说之形态、缘起及结果。谓起因单一者，为遮蔽门路之因，住着于滞恶因果。又或谓依诸法中所生之果，若果集缘同，虽有部分因亦堪称之为单一因。谓「单一因」者，含名词及句子等集成之义。如言「字母堆叠」者，字母乃具体意味，句则依辞句示意而别。又所谓辅音，为义义蕴含之辅音符号，而因为同义互为称呼，谓之「字母」，故说「字母」者。此种形态与辞音符号为繁复起伏之显现，名为「连结」。谓聪慧者，指智慧。譬如说「云何尊者为慧者？盖比库善于识别色界」等，以此初句，示慧之象，曰「四种因」等。复谓依实谛证，以此慧显大知，故云「伟大之义」。
Guḷapūvanti guḷe missitvā katapūvaṃ. Baddhasattuguḷakanti madhusakkharāhi piṇḍīkataṃ sattupiṇḍaṃ. Asecitabbakaṃ madhuādinā pageva tehi samayojitabbattā. Cintakajātikoti dhammacintāya cintakasabhāvo. Sabbaññutaññāṇenevassāti sabbaññutaññāṇeneva assa suttassa guṇaṃ paricchindāpetvā nāmaṃ gaṇhāpessāmi.
甜蜜沐浴于糖蜜，谓蜜糖所融化，成颗粒。固体蜜块者，谓以蜂蜜制成的蜜块。此不可随意破坏，因须与蜜等结合修持。谓「发起思惟者」者，指以法之思虑而成之思考者。总之，以圆满之知见，表明此经文特质，特称之为名。
Madhupiṇḍikasuttavaṇṇanāya līnatthappakāsanā samattā. · 《蜜丸经》注释中隐义的阐明完毕。
9. Dvedhāvitakkasuttavaṇṇanā九、《双寻经》注释
§206
206.Dvedve bhāgeti dve dve koṭṭhāse katvā. Kāmañcettha ‘‘imaṃ ekaṃ bhāgamakāsiṃ, imaṃ dutiyabhāgamakāsi’’nti vacanato sabbepi vitakkā saṃkilesavodānavibhāgena dveva bhāgā katā, aparāparuppattiyā panetesaṃ abhiṇhācāraṃ upādāya pāḷiyaṃ ‘‘dvidhā katvā’’ti āmeḍitavacananti ‘‘dve dve bhāge katvā’’ti āmeḍitavacanavaseneva vutto. Atha vā bhāgadvayassa sappaṭibhāgatāya tattha yaṃ yaṃ dvayampi kho ujuvipaccanīkaṃ, taṃ taṃ visuṃ visuṃ gahetukāmo bhagavā āha ‘‘dvidhā katvā vitakke vihareyya’’nti. Evaṃ pana cintetvā tattha micchāvitakkānaṃ sammāvitakkānañca anavasesaṃ asaṅkarato ca gahitabhāvaṃ dassento ‘‘imaṃ ekaṃ bhāgamakāsiṃ, imaṃ dutiyabhāgamakāsi’’nti avoca. Kāmapaṭisaṃyuttoti kāmarāgasaṅkhātena kāmena sampayutto, kāmena paṭibaddho vā. Sesesupi eseva nayo. Ayaṃ pana viseso – byāpajjati cittaṃ etenāti byāpādo, doso. Vihiṃsati etāya satte, vihiṃsanaṃ vā tesaṃ etanti vihiṃsā, paresaṃ viheṭhanākārena pavattassa karuṇāpaṭipakkhassa pāpadhammassetaṃ adhivacanaṃ. Ajjhattanti ajjhattadhammārammaṇamāha. Bahiddhāti bāhiradhammārammaṇaṃ. Oḷārikoti bahalakāmarāgādipaṭisaṃyutto. Tabbipariyāyena sukhumo. Vitakkoakusalapakkhikoyevāti iminā vitakkabhāvasāmaññena tatthāpi akusalabhāvasāmaññena ekabhāgakaraṇaṃ, na ekacittuppādapariyāpannatādivasenāti dasseti.
206.谓「二分」者，即分为两部，或两节。谓「愿意此为第一部分，此为第二部分」者，即诸思维烦恼之净秽分别，分成两类。依各分佈均不同，故有区分二部。论其行为，以正确顺序作举止者，以语谓「二分成」。或谓二部分相配合而称，谓「两两分别成」。又或谓二部整齐排列，愿接受者，本意有正念者，世尊告诫曰「分为二，勤于思」。由此思虑而现错、正思，清楚不同，不相混杂。谓「欲相关」者，为欲爱烦恼所纠缠，欲之感受或束缚。其余亦然方法。此特殊之处，在于心意受染，谓为染污、瞋恚。害他者称为害，害他行为则称为害行。内者谓所谓内法显现，外者谓外法显现。良好者谓多有对欲爱之牵连。谓之细微。谓思维为有善之副因，亦指不善因。此谓心思状态之常状，不为单心生起等。
Nekkhammaṃ vuccati lobhātikkantattā paṭhamajjhānaṃ, sabbākusalehi nikkhantattā sabbaṃ kusalaṃ. Idha pana kāmavitakkapaṭipakkhassa adhippetattā āha ‘‘kāmehi nissaṭo nekkhammapaṭisaṃyutto vitakko’’ti. Soti nekkhammavitakko. Yāva paṭhamajjhānāti paṭhamasamannāhārato paṭṭhāya yāva paṭhamajjhānaṃ etthuppanno vitakko nekkhammavitakkoyeva. Paṭhamajjhānanti ca idaṃ tato paraṃ vitakkābhāvato vuttaṃ. Na byāpajjati cittaṃ etena, byāpādassa vā paṭipakkhoti abyāpādo, mettāpubbabhāgo mettābhāvanārambho. Na vihiṃsanti etāya, vihiṃsāya vā paṭipakkhoti avihiṃsā, karuṇāpubbabhāgo karuṇābhāvanārambho.
谓「出离」者，以超越贪欲为本第一禅定，超越一切不善，净全善妙。此处因对欲念思维相反而命名曰「出离相应思维」。谓此即为出离思维。第一禅定，具备具足，至第一禅定所现之思维即为出离思维。谓第一禅定者，之后不再有思维。无损心意、亦无嗔恚之相反，谓离散思维反者为无散因，慈悲为先驱。亦谓慈悲开始。
Mahābodhisattānaṃ mahābhinikkhamanaṃ nikkhantakālato paṭṭhāya laddhāvasarā sammāsaṅkappā uparūpari savisesaṃ pavattantīti āha ‘‘chabbassāni…pe… pavattiṃsū’’ti. Ñāṇassa aparipakkattā pubbavāsanāvasena satisammosato kadāci micchāvitakkalesopi hotiyevāti taṃ dassetuṃ ‘‘satisammosena…pe… tiṭṭhantī’’ti āha. Yathā niccapihitepi gehe kadāci vātapāne vivaṭamatte laddhāvasaro vāto anto paviseyya, evaṃ guttindriyepi bodhisattasantāne satisammosavasena laddhāvasaro akusalavitakko uppajji, uppanno ca kusalavāraṃ pacchinditvā aṭṭhāsi, atha mahāsatto taṃmuhuttuppannameva paṭivinodetvā tesaṃ āyatiṃ anuppādāya ‘‘ime micchāvitakkā, ime sammāvitakkā’’ti yāthāvato te paricchinditvā micchāvitakkānaṃ avasaraṃ adento sammāvitakke parivaḍḍhesi. Tena vuttaṃ ‘‘mayhaṃ ime’’tiādi.
谓大菩萨在大出家时，起念修习正念，分别详尽而相继生起，谓「六十二」...以知识不熟成熟悉过去习气，而正念依止，故偶有不善思维之现象，此为宣说示现称曰「正念随缘在」者。譬如闭门久卧时，偶遇风声而暂起隔绝之机，菩萨亦如是，正念随缘出现，不善思维起，之后善恶选择济之，八十余次复起。大菩萨于此瞬时，断灭妄念，令未来不再生起，如实分别善恶思维，灭尽不善思维，增长正思维。以此故说「我等此法」等。
§207
207. Pamādo nāma sativippavāsoti āha ‘‘appamattassāti satiyā avippavāse ṭhitassā’’ti. Ātāpavīriyavantassāti kilesānaṃ niggaṇhanavīriyavato. Pesitacittassāti bhavavimokkhāya vissaṭṭhacittassa kāye ca jīvite ca nirapekkhassa. ‘‘Evaṃ paṭipākatiko jāto’’ti attano attabhāvaṃ nissāya pavattaṃ somanassākāraṃ gehassitasomanassapakkhikaṃ akāsi, paññāmahantatāya sukhumadassitā.
207. 懈怠者名为心念散乱者，谓“警觉者为处于觉知不散状态者”。所谓“勤勇具足者”，乃指具足断除烦恼之勇猛精进者。所谓“专注者”者，是指为得解脱轮回者，心身清净，不失平等无碍之心。『如是修行者所生』，即凭自身本相而起，行事依于身心安乐之缘，成就由大智慧观照而微妙显现。
Apariññāyaṃṭhitassāti na pariññāyaṃ ṭhitassa, apariggahitapariññassāti attho. Vitakko…pe… etāni tīṇi nāmāni labhatīti tādisassa uppanno micchāvitakko yathārahaṃ attabyābādhako ubhayabyābādhako ca na hotīti na vattabbo taṃ sabhāvānativattanatoti adhippāyo. Anuppannānuppādauppannaparihāninimittatāya paññaṃ nirodhetīti paññānirodhiko. Tenāha ‘‘anuppannāyā’’tiādi. Natthibhāvaṃ gacchatīti paṭisaṅkhānabalena vikkhambhanappahānamāha. Nirujjhatītiādīhipi tadeva vadati. Vigatantantiādīhi pana samūlaṃ uddhaṭaṃ viya tadā appavattanakaṃ akāsinti vadati.
所谓“无明住者”，即不是安住于通达无明之境；“无所执着之通达者”，是指无持有通达之义。谓“思维”等三名，意指此中生起邪思，扰乱自身和他者，故非正应作法，违背本性之偏离。智慧因缘于无明生起、寂灭、障碍故应使之止息，是谓智慧断除。故称“非现有”等。谓以观想之力，使远离恶习烦恼，成就止息；说“心消灭”等语，亦可表此义。谓去除根本烦恼，令无偏差与不住涅槃之境。
§208
208.Cittavipariṇāmabhāvo cittassa aññathattaṃ pakaticittavigamo. Anekaggatākāro vikkhepo. Tattha vitakkena cittaṃ vihaññamānaṃ viya hotīti āha ‘‘taṃ gahetvā vihiṃsāvitakkaṃ akāsī’’ti. Kāruññanti paradukkhanimittaṃ cittakhedaṃ vadati. Tenevāha – ‘‘paradukkhe sati sādhūnaṃ manaṃ kampetīti karuṇā’’ti (ma. ni. ṭī. 1.1; saṃ. ni. ṭī. 1.1.1). Nti karuṇāyanavasena pavattacittapakampanaṃ sandhāya ‘‘uppajjati vihiṃsāvitakko’’ti āha, na sattesu vihiṃsā pavattatīti adhippāyo.
208. 心变易者，谓心异相，起心种种变化。多样不定，如心散乱。谓谓思维之心受伤，谓“取此伤害思维者”。慈悲者，是因他人痛苦而心之悲伤，故称心伤害。由此谓“他苦时，善人心震动”，即是悲悯之心生起。关注悲悯心震动称为“伤害思维”，非指对众生生起伤害之意。
Tena tena cassākārenāti yena yena ākārena bhikkhunā anuvitakkitaṃ anuvicāritaṃ, tena tena ākārenassa cetaso nati hoti. Tenevāha ‘‘kāmavitakkādīsū’’tiādi. Pahāsīti kālavipallāsena vuttanti āha ‘‘pajahatī’’ti. Pahānaṃ panassa siddhameva paṭipakkhassa siddhattāti dassetuṃ ‘‘pahāsī’’ti vuttaṃ yathā ‘‘asāmibhoge gāmikāādīyiṃsū’’ti. Bahulamakāsīti etthāpi eseva nayo. Evamevaṃ namatīti kāmavitakkasampayogākārameva hoti, kāmavitakkasampayuttākārena vā pariṇamati. Kasanaṃ kiṭṭhaṃ, kasīti attho, tannibbattattā pana kāraṇūpacārena sassaṃ ‘‘kiṭṭha’’nti vuttanti āha ‘‘sassasambādhe’’ti. Cattāri bhayānīti vadhabandhajānigarahāni. Upaddavanti anatthuppādabhāvaṃ. Lāmakanti nihīnabhāvaṃ. Dhandhesūti attano khandhesu. Otāranti anuppavesaṃ kilesānaṃ. Saṃkilesato visujjhanaṃ visuddhi, sā eva vodānanti āha ‘‘vodānapakkhanti idaṃ tasseva vevacana’’nti.
因众因缘之故，比库们发起内心思维和推敲，因种种因缘心意随趋。谓“如欲念等思维”。“舍弃”乃由时节颠倒而生，谓“舍弃”。舍弃若得成就，即对立法得成。故云“他亦舍弃”，如同“乡村妇女之舍用”，多由条件形成。如此理应，谓欲念缘生之变化。所谓“场所低劣”，意由因缘催生，称为“低劣”，其产生因缘故，谓在自身因缘所成而称“低劣”。四重畏惧，即亲属要害被害之惧。扰乱者，为导致不善生起。年幼者，指品性浅薄。藏身者，即入于自身蕴界。下乘者为不入烦恼之空净。谓“辩论者”，专指能辨明清净之义，谓“辩论胜者是其言辞”。
§209
209.Sabbakusalaṃnekkhammaṃ sabbākusalapaṭipakkhatāya tato nissaṭattā. Nibbānameva nekkhammaṃ sabbakilesato sabbasaṅkhatato ca nissaṭattā. Kiṭṭhasambādhaṃ viya rūpādiārammaṇaṃ pamāde sati anatthuppattiṭṭhānabhāvato. Kūṭagāvo viya kūṭacittaṃ duddamabhāvato. Paṇḍitagopālako viya bodhisatto upāyakosallayogato. Catubbidhabhayaṃ viya micchāvitakkā sappaṭibhayabhāvato. Paññāya vuddhi etassa atthīti paññāvuddhiko. Vihaññati cittaṃ etenāti vighāto, cetodukkhaṃ, tappakkhiko vighātapakkhiko, na vighātapakkhikoti avighātapakkhiko. Nibbānasaṃvattaniko nibbānavaho. Ugghātīyeyyāti uddhataṃ siyā vikkhittañca bhaveyyāti attho. Saṇṭhapemīti sammadeva paṭṭhapemi. Yathā pana ṭhapitaṃ saṇṭhapitaṃ nāma hoti, taṃ dassetuṃ ‘‘sannisīdāpemī’’tiādi vuttaṃ. Sannisīdāpemīti samādhipaṭipakkhe kilese sannisīdāpento cittaṃ gocarajjhatte sannisīdāpemi. Abyaggabhāvāpādakena ekaggaṃ karomi, yathā ārammaṇe suṭṭhu appitaṃ hoti, evaṃ sammā sammadeva ādahāmi samāhitaṃ karomi, yasmā tathāsamāhitaṃ cittaṃ suṭṭhu ārammaṇe āropitaṃ nāma hoti, na tato paripatati, tasmā vuttaṃ ‘‘suṭṭhu āropemīti attho’’ti. Mā ugghātīyittāti mā haññittha, mā ūhataṃ atthāti attho.
209. 所有善法，皆因离世出世诸善行而为离苦。涅槃即为离苦，断除一切烦恼与因缘所生。所谓“低劣依赖”，犹如形色等根基，因懈怠与不警觉导致不可取之现象。譬如驴子头脑固执僵硬，如智者牧人善巧引导菩萨。譬如四重畏惧之心，恶思维为诸畏惧基础。谓智慧增长即是意旨之增进。谓心变乱者，谓心受烦恼折磨，不苦不乐之心。非苦受者，为非烦恼者。持法证涅槃者，即持涅槃者。谓“激昂者”，意指外显冲动与散乱。谓加固者，意谓正当确立。譬如设立即确立。谓心法护持者，在于离欲定力，能使心止息。以毅力一心专注，如置箭靶目标，正当专注，心得安住无散乱，故谓“正当专注意”。勿令激昂，勿伤害，勿猜测，意指戒此心。
§210
210.Soyeva…pe… vuttoti iminā kiñcāpi ekaṃyeva kusalavitakkaṃ maggakkhaṇe viya tividhattasambhavato tividhanāmikaṃ katvā dassitaṃ viya hoti, na kho panetaṃ evaṃ daṭṭhabbaṃ. Pabandhapavattañhi upādāya ekattanayena ‘‘soyeva byāpādapaccanīkaṭṭhenā’’tiādi vuttaṃ. Ekajātiyesu hi kusalacittesu uppanno vitakko samānākāratāya so evāti vattabbataṃ labhati yathā ‘‘sā eva tittirī, tāni eva osadhānī’’ti (saṃ. ni. ṭī. 2.2.19). Na hi tadā mahāpurisassa asubhamettākaruṇāsannissayā te vitakkā evaṃ vuttāti.
210. 如是一切，言及一切善念，谓于道时能生三重变化，为三重不同名所记，以示区别，不可仅以此见之。谓执着心绕因缘，以统一意念，称为“此即正念境界”。在众多正念中，生起均匀之思维，谓“一切如蜂鸟、比喻药材”。不因大人之不善爱心与慈悲而生此等思维，故非如此言说。
Samāpattiṃnissāyāti samāpattiṃ samāpajjitvā, tato vuṭṭhahitvāti attho. Vipassanāpi taruṇāti yojanā. Kāyo kilamati samathavipassanānaṃ taruṇatāya bhāvanāya pubbenāparaṃ visesassa alabbhamānattā. Tenāha ‘‘cittaṃ haññati vihaññatī’’ti. Vipassanāyabahūpakārāsamāpatti, tathā hi vuttaṃ – ‘‘samādhiṃ, bhikkhave, bhāvetha, samāhito yathābhūtaṃ jānāti passatī’’ti (saṃ. ni. 3.5; 4.99; 5.1071).
『依止于入定』者，谓入定已而于入定起身，此为义。内观禅定亦称为新生之阶段。身体因止观双修之青春活力，而显示前后不同，未得甚深。故云“心被摧毁而复摧毁”。内观有多种辅助时入定，正如经中所说：“比库，当修习定，定时实知真实，见见真实”（参考《增支部》3.5；4.99；5.1071）。
Yathā vissamaṭṭhānaṃ yodhānaṃ parissamaṃ vinodeti, tathā parissamavinodanatthaṃ phalakehi kātabbaṃ vissamaṭṭhānaṃ phalakakoṭṭhako, samāpattiyā pana vipassanā bahukāratarā samādhiparipanthakānaṃ, sabbesampi vā kilesānaṃ vimathanena dubbalabhāvāpajjanato. Tenāha ‘‘vipassanā thāmajātā samāpattimpi rakkhati,thāmajātaṃ karotī’’ti. Nanu cevaṃ itarītarasannissayadoso āpajjatīti? Nayidamekantikaṃ, itarītarasannissayāpi kiccasiddhi loke labbhatīti dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ.
譬如不正地形的战场因清除而宁静，亦当由排除浊恶以达清净，需用木板构筑不平之场。内观入定多为多重辅助的定之阵法，所有烦恼因疲惫心志而生之软弱皆被破除。故言“内观因浓重而生，入定复护持浓重，浓重得以成就”。岂非由各种不同性质依凭生成他罪？此非片面，而因不同依凭仍可得成就，故经言“正如实相”等。
Gāmantaṃ āhaṭesūti gāmasamīpaṃ upanītesu. Etāgāvoti sati uppādanamattameva kātabbaṃ yathā gāvo rakkhitabbā, tadabhāvato. Tadāti samathavipassanānaṃ thāmajātakāle. Anupassanānaṃ lahuṃ lahuṃ uppattiṃ sandhāya ‘‘ekappahāreneva āruḷhova hotī’’ti vuttaṃ, kameneva pana anupassanāpaṭipāṭiṃ ārohati.
『乡村谷地邻近之处』谓近于乡村之近郊。此乡村谓心念起动之起点，如同需保护牛群，若牛散失则有危险。此指止观二禅浓重时。轻微不同之未观察出，谓“仅一破除便仿若攀缘”，然何以修持不观察行？
§215
215. Evaṃ bhagavā attano appamādapaṭipadaṃ, tāya ca laddhaṃ anaññasādhāraṇaṃ visesaṃ dassento hetusampattiyā saddhiṃ phalasampattiṃ dassetvā idāni sattūpakārasampattiṃ dassetuṃ ‘‘seyyathāpī’’tiādimāhāti evaṃ ettha anusandhi veditabbā. Araññalakkhaṇayoggamattena araññaṃ. Mahāvanatāya pavanaṃ. Pavaddhañhi vanaṃ pavanaṃ. Catūhi yogehīti jighacchāpipāsābhayapaṭipattisaṅkhātayogehi. Khemaṃ anupaddavataṃ. Suvatthiṃ anupaddavaṃ āvahatīti sovatthiko. Pītiṃ kuṭṭhiṃ gameti upanetīti pītigamanīyo. Pītaṃ pānatitthaṃ gacchatīti pītagamanīyo. Sākhādīhīti kaṇṭakasākhākaṇṭakalatāvanehi. Anāsayagāmitāya udakasanniruddhopi amaggo vutto, itarāni apītigamanīyatāyapi. Ādi-saddena gahanaṃ pariggaṇhāti. Okemigaluddakassa gocare caratīti okacaro, dīpakamigo. Araññe mige disvā tehi saddhiṃ palāyeyyāti dīgharajjubandhanaṃ.
215. 如是，世尊示现亲自的正勤行持，且随此得无二而殊胜之证，显示由因缘成就及果之得，今欲示现七种辅助成就，谓“例如......”此处当深入观察。只因隔林之瑜伽者，即是森林。森林之广大谓风。乃风对应森林。四瑜伽者者，谓对贪欲、渴望、畏怖之四种修习法。安稳无失谓无失。带来安乐谓安乐者。喜乐直行谓能生喜乐者。喜乐去者谓到饮水所。枝干多刺者谓荆刺丛林。无心染着行，虽水道被遮则称通路，亦称非喜乐之行。以上诸名，谓深邃之义。徜徉猎场者谓“逐兽”，亦称猎手。见林中猛兽，宜共避之者，乃束长藤条。
Idha vasantīti migānaṃ āsayaṃ vadati, tato āsayato iminā maggena nikkhamanti. Etthacarantīti etasmiṃ ṭhāne gocaraṃ gaṇhanti. Etthapivantīti etasmiṃ nipānatitthe udakaṃ pivanti. Iminā maggena pavisantīti iminā maggena nipānatitthaṃ pavisanti. Maggaṃ pidhāyāti pakatimaggaṃ pidahitvā. Na tāva kiñci karoti anavasese vanamige ghātetukāmo.
此云“雨季”，谓野兽之住所。则从住所出入其路。所谓“行走”者，此地取觅之野外活动。所谓“饮水”者，于泊岸水处饮。以此道路进出，则入泊水岸。关路谓关护道路。尚未行诸事，则无息意猎杀野兽之心。
Avijjāya aññāṇā hutvāti avijjāya nivutattā ñāṇarahitā hutvā, nandīrāgena upanītā rūpārammaṇādīni ābandhitvā. Palobhanato okacaraṃ nandīrāgoti. Byāmohanato okacārikaṃ avijjāti katvā dasseti. Tesanti okacarokacārikānaṃ. Sākhābhaṅgenāti tādisena lūkhataragandhena sākhābhaṅgena. Manussagandhaṃ apanetvā tassa sākhābhaṅgassa gandhena. Sammattoti sammajjito byāmuñcho.
无明即无知识，谓由无明绝灭、无智。由嗔怒贪欲束缚，遮蔽诸色境等。由贪恋淫欲，称为逐兽。由迷惑称为逐兽者。此谓“行者逐兽人”等。由枝条折断者，谓散发难闻之臭，与折枝同。弃绝人臭，故以此枝折之臭。适当谓正得之。
Buddhānaṃ khemamaggavicaraṇaṃ kummaggapidhānañca sabbalokasādhāraṇampi atthato veneyyapuggalāpekkhamevāti dassento ‘‘aññātakoṇḍaññādīnaṃ bhabbapuggalāna’’nti āha. Ūhatoti samūhato nīhatoti āha ‘‘dvedhā chetvā pātito’’ti. Nāsitāti adassanaṃ gamitāti āha ‘‘sabbena sabbaṃ samugghāṭitā’’ti. Hitūpacāranti sattānaṃ hitacariyaṃ.
「尊者们寻求诸佛安隐之道、正途之行以及迷误之擒束，在普遍的世间中从利益观照来看，仅取决于所依人物。」为此释示曰：「此所谓‘不相识的穷凶恶人等’。」所谓「砍断者」，意即从群体中消除堕落之人。所谓「消除」，谓「一切通通被揭露显现」。所谓利益之助，从众生利益行持意指利他行为。
Dvedhāvitakkasuttavaṇṇanāya līnatthappakāsanā samattā. · 《双寻经》注释中隐义的阐明完毕。
10. Vitakkasaṇṭhānasuttavaṇṇanā十、《寻之止息经》注释
§216
216.Dasakusalakammapathavasenāti idaṃ nidassanamattaṃ daṭṭhabbaṃ vaṭṭapādakasamāpatticittassapi idha adhicittabhāvena anicchitattā. Tenāha ‘‘vipassanāpādakaaṭṭhasamāpatticitta’’nti. Atha vā anuttarimanussadhammasaṅgahitameva kevalaṃ ‘‘pakaticitta’’nti vattabbanti dassento ‘‘dasakusalakammapathavasena uppannaṃ cittaṃ cittamevā’’ti vatvā yadettha adhicittanti adhippetaṃ, taṃ tadeva dassento ‘‘vipassanāpādakaaṭṭhasamāpatticitta’’nti āha. Itarassa panettha vidhi na paṭisedhetīti daṭṭhabbaṃ. Vipassanāya sampayuttaṃ adhicittanti keci. Anuyuttenāti anuppannassa uppādanavasena, uppannassa paribrūhanavasena anu anu yuttena. Mūlakammaṭṭhānanti pārihāriyakammaṭṭhānaṃ. Gahetvā viharantoti bhāvanaṃ anuyuñjanto. Bhāvanāya appanaṃ appattopi adhicittamanuyuttoyeva tadatthepi taṃsaddavohārato.
谓欲结合于爱，是谓有欲爱执者也。所谓「于喜怒好恶相待」，意谓于喜的、爱的相应处在，也于不喜欢、不悦处有所反应。所谓不相等不正等旁观，谓家人中无明知差，于所执着事物未勤加理智观察。此所引世尊「眼见色相而于愚痴凡夫中不起悲愍」之语（中部·尼经3.308），谓其思维辗转。故由相缘起忆起，次第引起新执爱相。谓「念住」者也。故此「所眷恋物」，谓旧时心业起处或心念习性现起之特征。谓所谓相与心念行起相同者，言与慧相应的善心之因缘也，必须让心存于内中、摄持于修习法中、在心流转中加以净化。谓不善相者也。谓烦恼中生执爱之念，因缘事物集聚所生之念，亦复如是。对诸如「嗔恨随之」等依缘词，应当依照文意逐一起解联系之。所谓「于诸妒恨相随」等词，应当分别取意，分别联系对治之义。所谓何处作何时，谓于诸随处。五因之依缘，谓五种缘起之正当对应关系。
Yehi phalaṃ nāma yathā uppajjanaṭṭhāne pakappiyamānaṃ viya hoti, tāni nimittāni. Tenāha ‘‘kāraṇānī’’ti. Kālena kālanti ettha kālenāti bhummatthe karaṇavacananti āha ‘‘samaye samaye’’ti. Nanu ca…pe… nirantaraṃ manasi kātabbanti kasmā vuttaṃ, nanu ca bhāvanāya vīthipaṭipannattā abbudanīharaṇavidhiṃ dassentena bhagavatā ‘‘pañca nimittāni kālena kālaṃ manasi kātabbānī’’ti ayaṃ desanā āraddhāti? ‘‘Adhicittamanuyuttenā’’ti vuttattā avicchedavasena bhāvanāya yuttappayutto adhicittamanuyutto nāmāti codakassa adhippāyo. Itaro bhāvanaṃ anuyuñjantassaādikammikassa kadāci bhāvanupakkilesā uppajjeyyuṃ, tato cittassa visodhanatthāya yathākālaṃ imāni nimittāni manasi kātabbānīti ‘‘kālena kāla’’nti satthā avocāti dassento ‘‘pāḷiyañhī’’tiādimāha. Tattha imānīti imāni pāḷiyaṃ āgatāni pañca nimittāni. Abbudanti upaddavaṃ.
故就「于欲趣所追随等」之语略说其意，欲示明「此手或作美好」之类例说。说及「应当消除不净相」，即就此消除之相象征之示现内涵。谓「何等中有此效能或强力」？谓「快速消除」之义，续释之。谓脸色晦暗者，谓像黑夜之貌色。谓充满恶果者，谓充满恶果。《迦毗罗》诗文之读音如是。
Chandasahagatā rāgasampayuttāti taṇhāchandasahagatā kāmarāgasampayuttā. Iṭṭhāniṭṭhaasamapekkhitesūti iṭṭhesu piyesu, aniṭṭhesu appiyesu, asamaṃ asammā pekkhitesu. Asamapekkhananti gehassitaaññāṇupekkhāvasena ārammaṇassa ayoniso gahaṇaṃ. Yaṃ sandhāya vuttaṃ – ‘‘cakkhunā rūpaṃ disvā upekkhā bālassa mūḷhassa puthujjanassā’’tiādi (ma. ni. 3.308). Te parivitakkā. Tato nimittato aññanti tato chandūpasaṃhitādiakusalavitakkuppattikāraṇato aññaṃ navaṃ nimittaṃ. ‘‘Manasikaroto’’ti hi vuttaṃ, tasmā ārammaṇaṃ, tādiso purimuppanno cittappavattiākāro vā nimittaṃ. Kusalanissitaṃ nimittanti kusalacittappavattikāraṇaṃ manasi kātabbaṃ citte ṭhapetabbaṃ, bhāvanāvasena cintetabbaṃ, cittasantāne vā saṅkamitabbaṃ. Asubhañhi asubhanimittanti. Saṅkhāresu uppanne chandūpasaṃhite vitakketi ānetvā sambandhitabbaṃ. Evaṃ ‘‘dosūpasañhite’’tiādīsu yathārahaṃ taṃ taṃ padaṃ ānetvā sambandhitabbaṃ. Yattha katthacīti ‘‘sattesu saṅkhāresū’’ti yattha katthaci. Pañcadhammūpanissayoti pañcavidho dhammūpasaṃhito upanissayo.
谓临时脱落状态，意谓因颜色变化而灭，亦谓逐渐陈腐并破裂，或断开分散，说头骨科居其上。谓此衣物依次变色变旧，由此而有鞋头、短袜等陆续捐弃。若果其物业主，则不得为他人毁坏，故称此为非地物。由此临时状态之思惟。
Evaṃ ‘‘chandūpasañhite’’tiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘imassa hatthā vā sobhanā’’tiādi āraddhaṃ. Tattha ‘‘asubhatoupasaṃharitabba’’nti vatvā upasaṃharaṇākārassa dassanaṃ ‘‘kimhi sārattosī’’ti. Chavirāgenāti chavirāgatāya kāḷasāmādivaṇṇanibhāya. Kuphaḷapūritoti pakkehi kuṇapaphalehi puṇṇo. ‘‘Kaliphalapūrito’’ti vā pāṭho.
如此，以『随欲俱行』等语概要所说之义，为作详细开示，故从『此人之手等或为端严』等语开始。其中，说『应以不净作意来收摄』之后，为显示收摄之方式，便有『汝贪爱何处？』之问。『因肤色之染』，即因肤色之迷染——如黑色、黑暗之色等肤色之光泽。『充满腐烂果实』，即充满已熟腐的污秽果实。另有版本作『充满未熟之果』。
Assāmikatāvakālikabhāvavasenāti idaṃ pattaṃ anukkamena vaṇṇavikārañceva jiṇṇabhāvañca patvā chiddāvachiddaṃ bhinnaṃ vā hutvā kapālaniṭṭhaṃ bhavissati. Idaṃ cīvaraṃ anupubbena vaṇṇavikāraṃ jiṇṇatañca upagantvā pādapuñchanacoḷakaṃ hutvā yaṭṭhikoṭiyā chaḍḍanīyaṃ bhavissati. Sace pana nesaṃ sāmiko bhaveyya, na nesaṃ evaṃ vinassituṃ dadeyyāti evaṃ assāmikabhāvavasena, ‘‘anaddhaniyaṃ idaṃ tāvakālika’’nti evaṃ tāvakālikabhāvavasena ca manasikaroto.
『以无主人及暂时性之义』——此钵将逐渐经历色变与朽坏，继而破裂穿孔，乃至最终碎为陶片而告终。此衣将渐次经历色变与破旧，沦为拭足之布，最终成为以杖尖抛弃之物。若此等物有主人，则其主人不会令它们如此毁坏；以此『无主人』之义，以及『此物不长久，乃属暂时』之义，如是作意者。
Āghātavinaya…pe… bhāvetabbāti – ‘‘pañcime, bhikkhave, āghātapaṭivinayā. Yattha hi bhikkhuno uppanno āghāto sabbaso paṭivinetabbo’’tiādinā nayena āgatassa āghātavinayasuttassa (a. ni. 5.161) ceva kakacūpamovāda(ma. ni. 1.222-233) chavālātūpamādīnañca (itivu. 91) vasena āghātaṃ paṭivinodetvā mettā bhāvetabbā.
关于破戒，即应如何修习破戒的问题，世尊对比库们说：“比库们，有五种破戒。因为比库若生起破戒，必须全面加以制伏。”以此理说，应当根据所来所至的破戒律经（《增支部》5.161），还有《大毗婆沙论》（1.222-233）的类似比喻，以及《中部》（91）等，借由随顺破戒之道，断除破戒，并进而生起慈心。
Garusaṃvāsoti garuṃ upanissāya vāso. Uddesoti pariyattidhammassa uddisāpanañceva uddisanañca. Uddiṭṭhaparipucchananti yathāuggahitassa dhammassa atthaparipucchā. Pañca dhammūpanissāyāti garusaṃvāsādike pañca dhamme paṭicca. Mohadhātūti moho.
“坚重住处”是指坚重为依止而住。所谓“目的”，是指法中所说的对义理的说明与开示。“明了详问”则是对所导引法义的意思详加探问。所谓“五种依止”，是指以“坚重住处”等五项为依止。所谓“愚痴根本”，即愚痴的根源。
Upanissitabbāti upanissayitabbā, ayameva vā pāṭho. Yattappaṭiyattoti yatto ca gāmappavesanāpucchākaraṇesu ussukkaṃ āpanno sajjito ca hotīti attho. Athassa moho pahīyatīti assa bhikkhuno evaṃ tattha yuttappayuttassa pacchā so moho vigacchati. Evampīti evaṃ uddese appamajjanenapi. Puna evampīti atthaparipucchāya kaṅkhāvinodanepi. Tesu tesu ṭhānesu attho pākaṭo hotīti suyyamānassa dhammassa tesu tesu padesu ‘‘idha sīlaṃ kathitaṃ, idha samādhi, idha paññā’’ti so so attho vibhūto hoti. Idaṃ cakkhurūpālokādi imassa cakkhuviññāṇassa kāraṇaṃ, idaṃ sālibījabhūmisalilādi imassa sāliaṅkurassa kāraṇaṃ. Idaṃ na kāraṇanti tadeva cakkhurūpālokādi sotaviññāṇassa, tadeva sālibījādi kudrusakaṅkurassa na kāraṇanti ṭhānāṭṭhānavinicchaye cheko hoti.
“应依止”即应被依止者，亦可说为“路程”。所谓“合顺及违顺”，是指因村落进入时的探问而生起的警觉并且准备妥当的意思。因此当中愚痴除灭，即为该比库心中，前境相应及适当的说法。正是如此的指示，即便不沉迷其中，也足以表示法义。又因法义探问与疑难解除，在各处都显明其义，体现于正行的法中。该处照应有：比如说“此处说戒，此处定，此处慧”等等，诸多法义得以充分揭示。此义为眼识、色与光等眼根识缘的缘起原因；为稻谷种子、土地与水等稻秧发芽的原因。若说“此非缘起”，则眼识及眼根识不能成为光与色的条件，稻谷种子不能成为稻秧发芽的原因，这便是对缘起所不可或缺条件的肯定与排斥的辨别。
Ārammaṇesūti kammaṭṭhānesu. Ime vitakkāti kāmavitakkādayo. Sabbe kusalā dhammā sabbākusalapaṭipakkhāti katvā ‘‘pahīyantī’’ti vattabbe na sabbe sabbesaṃ ujuvipaccanīkabhūtāti ‘‘pahīyanti evā’’ti sāsaṅkaṃ vadati. Tenāha ‘‘imānī’’tiādi.
“所依止者”是指修习的地点。在此，“所发念”是指欲念等心念。所有善法因为具足善行，故不可轻弃，不是全部都因背离正道而消失的；仅是说“产生了消失”的疑惑。于是说“这些善法”等等。
Kusalanissitanti kusalena nissitaṃ nissayitabbaṃ. Kusalassa paccayabhūtanti tasseva vevacanaṃ, kusaluppattikāraṇaṃ yathāvuttaasubhanimittādimeva vadati. Sāraphalaketi candanamaye sāraphalake. Visamāṇinti visamākārena tattha ṭhitaṃ āṇiṃ. Haneyyāti pahareyya nikkhāmeyya.
“因善所依”是指以善为所依止、所依赖。“善为条件”则是指促成善的缘起因。《莎拉婆罗科》是指檀香成分的莎拉果。《不正》是指因不正当的方式安置所处。至于“破坏”就是指打击和断除。
§217
217.Aṭṭoti āturo, duggandhabādhatāya pīḷito. Dukkhitoti sañjātadukkho. Imināpi kāraṇenāti akosallasambhūtatāya kusalapaṭipakkhatāya gehassitarogena sarogatāya ca ete akusalā viññugarahitabbatāya jigucchanīyatāya ca sāvajjā aniṭṭhaphalatāya nirassādasaṃvattaniyatāya ca dukkhavipākāti evaṃ tena tena kāraṇena akusalādibhāvaṃ upaparikkhato.
“病”是指被疾病所苦所累。“苦恼”是指生起苦感。以此因缘，因防护不善，因善法违逆，在家生病与枉然疾病的状态，正是因不善等原因，因心识失去莊重与使人厌恶，因犯戒错误、带来不善果报、自生愁苦，这样种种因缘相互影响，最终导致了恶道苦报的生起。
‘‘Āturaṃ asuciṃ pūtiṃ, passa nande samussayaṃ;
『病苦、污秽、恶臭者，汝当见之，怀疑难安；』
Uggharantaṃ paggharantaṃ, bālānaṃ abhinandita’’nti. (apa. therī 2.4.157) –
『流淌着、渗溢着，为愚者所喜爱。』（长老尼偈 2.4.157）——
Evamādi kāyavicchandanīyakathādīhi vā. Ādi-saddena –
此等如是，或为身体破坏之论等。『如是』者，前文所说之义。
‘‘Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;
『由此可知，恶人者，彼恼怒而加以敌视；','254':'虽恼怒而不敌视者，彼胜诸恶战。』（《长老传》442）——
Kuddhaṃ appaṭikujjhanto, saṅgāmaṃ jeti dujjaya’’nti. (theragā. 442) –
『不以嗔还嗔，方能征服难胜之战。』（长老偈 442）——
Evamādi paṭighavūpasamanakathādikāpi saṅgaṇhāti.
此类如是之恶意调伏诸说亦悉归集之。
§218
218. Na saraṇaṃ asati, ananussaraṇaṃ. Amanasikaraṇaṃ amanasikāro. Kammaṭṭhānaṃ gahetvā nisīditabbanti kammaṭṭhānamanasikāreneva nisīditabbaṃ. Uggahito dhammakathāpabandhoti kammaṭṭhānassa upakāro dhammakathāpabandho. Muṭṭhipotthakoti muṭṭhippamāṇo pārihāriyapotthako. Samannānentenāti samannāharantena. Okāso na hoti āraddhassa pariyosāpetabbato. Āraddhassa antagamanaṃ anārambhovāti theravādo. Tassāti upajjhāyassa. Pabbhārasodhanaṃ kāyakammaṃ, ārabhanto eva vitakkaniggaṇhanatthaṃ saṃyuttanikāyasajjhāyanaṃ vacīkammaṃ, dassanakiccapubbakammakaraṇatthaṃ tejokasiṇaparikammanti tīṇi kammāni ācinoti. Thero tassa āsayaṃ kasiṇañca savisesaṃ jānitvā ‘‘imasmiṃ vihāre’’tiādimavoca. Tenassa yathādhippāyaṃ sabbaṃ sampāditaṃ. Asatipabbaṃ nāma asatiyā vitakkaniggahaṇavibhāvanato.
218. 「不依赖」者，谓无依止；「不忆念」者，谓无回忆；「不专注」者，谓不定心。执持业处而当坐者，应当在只是无专注的业处上坐着。所谓起端教法说受，即是业处的利益相连教法说受。所谓握持座垫者，谓座垫的大小，能遮盖者。所谓俱足者，谓具足遮盖者。未有时机者，谓未得开始应当完成的时机。开始终止非开始说者，为长老派学说。『其』者，谓导师。烦恼清除是身业，由开始时即为念头束缚而成，为言语活动，且是展示任务之前的准备工作，亮光训练等，是三种业。长老洞悉其意及特别知晓念处，谓曰：“于此止居”等初语。由此长老依教理悉皆具足。所谓不念处，是谓无念头束缚及智慧分解。
§219
219.Vitakkamūlabhedaṃ pabbanti vitakkamūlassa tammūlassa ca bhedavibhāvanaṃ vitakkamūlabhedaṃ pabbaṃ. Vitakkaṃ saṅkharotīti vitakkasaṅkhāro, vitakkapaccayo subhanimittādīsupi subhādinā ayonisomanasikāro. So pana vitakkasaṅkhāro saṃtiṭṭhati etthāti vitakkasaṅkhārasaṇṭhānaṃ, asubhe subhantiādi saññāvipallāso. Tenāha ‘‘vitakkānaṃ mūlañca mūlamūlañca manasi kātabba’’nti. Vitakkānaṃ mūlamūlaṃ gacchantassāti upaparikkhanavasena micchāvitakkānaṃ mūlaṃ uppattikāraṇaṃ ñāṇagatiyā gacchantassa. Yāthāvato jānantassa pubbe viya vitakkā abhiṇhaṃ nappavattantīti āha ‘‘vitakkacāro sithilo hotī’’ti. Tasmiṃ sithilībhūte matthakaṃ gacchanteti vuttanayena vitakkacāro sithilabhūto, tasmiṃ vitakkānaṃ mūlagamane anukkamena thirabhāvappattiyā matthakaṃ gacchante. Vitakkā sabbaso nirujjhantīti micchāvitakkā sabbepi gacchanti na samudācaranti, bhāvanāpāripūriyā vā anavasesā pahīyanti.
219. 念头根本的分别，即念头根及根的分野之分解，谓念头根本的分别。念头是一种构造，即念头构造。念头的缘起，缘自善法因、缘由善因等，但不善意念亦由非善心念而起。此念头构造常存于此，即念头构造的存在，是非美所生、馀染想错乱。经曰：“念头之根应当分别于心中。”念头根本若行，谓分别之方法上，不正念的念头根为生起因，智慧之知缘由。正如前时知晓者，以前念头未成熟不转故，谓曰“念头活动松散”者。此松散行念头意指念头活动松懈，于此念头根进入安定状态而形成成熟，谓念头根本进展，依其行势慢慢成熟。念头尽断者，谓不正念的念头悉皆了断，非起亦不久留，或于修集成熟时无剩余弃舍。
Kaṇṇamūle patitanti sasakassa kaṇṇasamīpe kaṇṇasakkhaliṃ paharantaṃ viya upapatitaṃ. Tassa kira sasakassa heṭṭhā mahāmūsikāhi khatamahāvāṭaṃ umaṅgasadisaṃ ahosi, tenassa pātena mahāsaddo ahosi. Palāyiṃsu ‘‘pathavī udrīyatī’’ti. Mūlamūlaṃ gantvā anuvijjeyyanti ‘‘pathavī bhijjatī’’ti yatthāyaṃ saso uṭṭhito, tattha gantvā tassa mūlakāraṇaṃ yaṃnūna vīmaṃseyyaṃ. Pathaviyā bhijjanaṭṭhānaṃ gate ‘‘ko jānāti, kiṃ bhavissatī’’ti saso ‘‘na sakkomi sāmī’’ti āha. Ādhipaccavato hi yācanaṃ saṇhamudukaṃ. Duddubhāyatīti duddubhāti saddaṃ karoti. Anuravadassanañhetaṃ. Bhaddanteti migarājassa piyasamudācāro, migarāja, bhaddaṃ te atthūti attho. Kimetanti kiṃ etaṃ, kiṃ tassa mūlakāraṇaṃ? Duddubhanti idampi tassa anuravadassanameva. Evanti yathā sasakassa mahāpathavībhedanaṃ ravanāya micchāgāhasamuṭṭhānaṃ amūlaṃ, evaṃ vitakkacāropi saññāvipallāsasamuṭṭhāno amūlo. Tenāha ‘‘vitakkāna’’ntiādi.
耳根落处，正好遇妥刺近被触动，故其跌倒。如刺之下有大鼠凿穴大门，似翅芽树，故跌倒处喧哗甚大。众逃散，谓地动摇。依次跟随探知曰“地湿润”，当鼠起处，往至根本即鼠穴所在，思考若崩坏则可逃离。至土湿润处，道“谁知？将成何事？”鼠答“我无主人的。”依缘起法请求小蛙。谓发恶音。为教学示例。谓称王猎人恭敬，王猎啊，愿汝好。其为何意？曰其根由。所称恶音，也是教学示例。同理就像鼠的地面分裂震动之声是错误引起的恐慌，念头活动也有错乱觉想的起因。故曰“念头”等。
§220
220.Abhidantanti abhibhavanadantaṃ, uparidantanti attho. Tenāha ‘‘uparidanta’’nti. So hi itaraṃ musalaṃ viya udukkhalaṃ visesato kassaci khādanakāle abhibhuyya vattati. Kusalacittenāti balavasammāsaṅkappasampayuttena. Akusalacittanti kāmavitakkādisahitaṃ akusalacittaṃ. Abhiniggaṇhitabbanti yathā tassa āyatiṃ samudācāro na hoti, evaṃ abhibhavitvā niggahetabbaṃ, anuppattidhammatā āpādetabbāti attho. Ke ca tumhe satipi cirakālabhāvanāya evaṃ adubbalā ko cāhaṃ mama santike laddhappatiṭṭhe viya ṭhitepi idāneva appatiṭṭhe karonto iti evaṃ abhibhavitvā. Taṃ pana abhibhavanākāraṃ dassento ‘‘kāmaṃ taco cā’’tiādinā caturaṅgasamannāgatavīriyapaggaṇhanamāha. Atthadīpikanti ekantato vitakkaniggaṇhanatthajotakaṃ. Upamanti ‘‘seyyathāpi, bhikkhave, balavā puriso’’tiādikaṃ upamaṃ.
阿比丹缠，谓广阔之，也称受缠；上缠，谓义。故曰“上缠”。譬如有他杖，锋利而尖锐，临饭时可用。善心意，谓具力量及正念结合。恶心意，谓包含欲念等不善心。应当存取，谓其长期业果不生，故应当广泛持取，如其意行不发生。如此缠绕者，非为现在之情势，言理是持取缠绕，非现生，意指“欲感触身”等四力集持。意义明灯，谓专意了知思惟束缚之灯。譬喻曰“例如，比库，勇士”等。
§221
221.Pariyādānabhājanīyanti yaṃ taṃ ādito ‘‘adhicittamanuyuttena bhikkhunā pañca nimittāni kālena kālaṃ manasi kātabbānī’’ti niddiṭṭhaṃ, tattha tassa nimittassa manasikaraṇakālapariyādānassa vasena vibhajanaṃ. Nigamanaṃ vā etaṃ, yadidaṃ ‘‘yato kho, bhikkhave’’tiādi. Yathāvuttassa hi atthassa puna vacanaṃ nigamananti. Tathāpaṭipannassa vā vasībhāvavisuddhidassanatthaṃ ‘‘yato kho, bhikkhave’’tiādi vuttaṃ. Satthācariyoti dhanubbedācariyo. Yathā hi sasanato asatthampi satthaggahaṇeneva saṅgayhati, evaṃ dhanusippampi dhanubbedapariyāpannamevāti.
念头偏重分别者，谓其分明之差别。前所示，“由加持心合五标记时分，时间中当心思念。”以此为念头偏重分别。结论或曰此“由何处，比库”。依正理灯照，为了使已修持、灵敏纯净之教法俱足，故作此终结。「师长」谓狩猎之师。譬如教义，虽荒谬亦能为掌握底本，所以弓箭手亦须弓箭原理。
Pariyāyati parivitakketīti pariyāyo. Vāroti āha ‘‘vitakkavārapathesū’’ti, vitakkānaṃ vārena pavattanamaggesu. Ciṇṇavasīti āsevitavasī. Paguṇavasīti subhāvitavasī. Sammāvitakkaṃyeva yathicchitaṃ tathāvitakkanato, itarassa panassa setughātoyevāti.
周回，谓转绕、环绕，称周回。谓曰“念头轮役之边界道路”。所谓念头之轮，轮行于垣上。谓士居住地。谓美善居住。纯正念头随所欲生成随所希望的念头，若他法，犹如断桥毁铁之状。
Vitakkasaṇṭhānasuttavaṇṇanāya līnatthappakāsanā samattā. · 《寻之止息经》注释中隐义的阐明完毕。
Niṭṭhitā ca sīhanādavaggavaṇṇanā. · 并且《狮子吼品》的注释已结束。