3. Paribbājakavaggo · 3. 游方者品复注
3. Paribbājakavaggo3. 游方者品
1. Tevijjavacchasuttavaṇṇanā1. 《三明瓦差经》义注
§185
185.Tatthāti ekapuṇḍarīkasaññite paribbājakārāme. Anāgatapubbo lokiyasamudāhāravasena ‘‘cirassaṃ kho, bhante’’tiādinā vuccati, ayaṃ panettha āgatapubbataṃ upādāya tathā vutto. Bhagavā hi kesañci vimuttijananatthaṃ, kesañci indriyaparipākatthaṃ, kesañci visesādhigamatthaṃ kadāci titthiyārāmaṃ upagacchati. Ananuññāya ṭhatvāti ananujānitabbe ṭhatvā. Anujānitabbaṃ siyā anaññātassa ñeyyassa abhāvato. Yāvatakañhi ñeyyaṃ, tāvatakaṃ bhagavato ñāṇaṃ, yāvatakañca bhagavato ñāṇaṃ tāvatakaṃ ñeyyaṃ. Tenevāha – ‘‘na tassa adiṭṭhamidhatthi kiñci, atho aviññātamajānitabba’’ntiādi (mahāni. 156; cūḷani. dhotakamāṇavapucchāniddesa 32; paṭi. ma. 1.121). Sabbaññutaññāṇena hi bhagavā āvajjetvā pajānāti. Vuttañhetaṃ ‘‘āvajjanapaṭibaddhaṃ buddhassa bhagavato ñāṇa’’nti (mi. pa. 4.1.2). Yadi evaṃ ‘‘caraṃ samāhito nāgo, tiṭṭhaṃ nāgo samāhito’’ti (a. ni. 6.43) idaṃ suttapadaṃ kathanti? Vikkhepābhāvadīpanapadametaṃ, na anāvajjanenapi ñāṇānaṃ pavattiparidīpanaṃ. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vitthārato vuttameva.
在此，称为带有白莲花相的游方者之林园。昔时作为世俗世人所常用的俗语，有“很久以来，尊者”等等说法，这正根据已到未来的时间顺序来表达。世尊不时前往某些地方，是为了某些解脱之目的，为了某些根门成熟之缘起，为了某些特别成就之缘起而到外道的道场。所谓“不知道而站立”者，即未经允许不应站立。应当了解之者，因对未知之所应知缺乏而不能了解。所应知之义及范围犹如世尊之所知的智，如世尊之智所知，则为所应知。如是故有言：“于此并无未知之义，亦无不该知而不知的”等等（引诸大、小部、陀他卷检问之文）。世尊凭借无所不知之智而觉知张扬。既已宣示，此智即是具足觉悟佛陀之知道力。若释迦族者云：“行如沉静巨龙，止如静默巨龙”（小部，六章），此乃经文之辞乎？此为揭示弃恶之多端，非由无觉知而点燃智炬。这里应当阐述者，后文将详加说明。
§186
186.Yāvadevāti idaṃ yathāruci pavatti viya aparāparuppattipi icchitabbāti tadabhāvaṃ dassento āha – ‘‘sakiṃ khīṇānaṃ āsavānaṃ puna khepetabbābhāvā’’ti. Paccuppannajānanaguṇanti idaṃ dibbacakkhuñāṇassa paribhaṇḍañāṇaṃ anāgataṃsañāṇaṃ anādiyitvā vuttaṃ, tassa pana vasena anāgataṃsañāṇaguṇaṃ dassetīti vattabbaṃ siyā.
“有多如是”等者，如同随意发展一般，也应当随顺生起。对此缺失，世尊示现其义曰：“诸已断烦恼者，烦恼灭已不复生”。所谓现起之生起法，即是天眼通所证之周遍见识，是对未来之知识的表露与展现，是未经捏造之实相。以此为基础，应云未来知之智会展现。
Gihiparikkhāresūti vatthābharaṇādidhanadhaññādigihiparikkhāresu. Gihiliṅgaṃ pana appamāṇaṃ, tasmā gihibandhanaṃ chinditvā dukkhassantakarā hontiyeva. Sati pana dukkhassantakiriyāya gihiliṅge te na tiṭṭhantiyevāti dassento ‘‘yepī’’tiādimāha. Sukkhāpetvā samucchinditvā. Arahattaṃ pattadivaseyeva pabbajanaṃ vā parinibbānaṃ vāti ayaṃ nayo na sabbasādhāraṇoti āha ‘‘bhūmadevatā pana tiṭṭhantī’’ti. Tattha kāraṇavacanaṃ ‘‘nilīyanokāsassa atthitāyā’’ti. Araññapabbatādipavivekaṭṭhānaṃ nilīyanokāso. Sesakāmabhaveti kāmaloke. Laḷitajanassāti ābharaṇālaṅkāranaccagītādivasena vilāsayuttajanassa.
所谓“执着于家业财富等”者，即执着衣物、装饰、金银财物等。在家之情愫甚重，故若断绝家缚，则痛苦无比。以观苦之正道来看，则在家之情愫难以长久存在，即所谓“是故”言，“乃有地神”等语。此处之因缘语“乃为居处在森林山岳”等者，是指出于幽寂寂静之处，远离俗世之域。余欲之存在乃生于欲界。所谓“爱戏乐人”者，指挥阐述以装饰、歌舞及诸娱乐方式生以悦人者。
Sopīti ‘‘so aññatra ekenā’’ti vutto sopi. Karato na karīyati pāpanti evaṃ na kiriyaṃ paṭibāhati. Yadi attānaṃyeva gahetvā katheti, atha kasmā mahāsatto tadā ājīvakapabbajjaṃ upagacchīti āha ‘‘tadā kirā’’tiādi. Tassapīti na kevalaṃ aññesaṃ eva pāsaṇḍānaṃ, tassapi. Vīriyaṃ na hāpesīti tapojigucchavādaṃ samādiyitvā ṭhito virāgatthāya taṃ samādiṇṇavattaṃ na pariccaji, satthusāsanaṃ na chaḍḍesi. Tenāha – ‘‘kiriyavādī hutvā sagge nibbattatī’’ti.
“梵文sopi”为“一不仅一”，谓除外者外，无他。说“行者非作恶亦非行恶”，即对此不作恶，不见有恶行之存在。若正自觉者自称能自护自持，则何以伟大之人当时便弃家出家呢？因论者曰“当时如是也”。“其亦非仅他人之弊”，则含以意志不失，乃摒弃诸烦恼之理论故，立此见而不放弃佛陀之教法。故曰“行者恒生天上”。
Tevijjavacchasuttavaṇṇanāya līnatthappakāsanā samattā. · 《三明瓦差经》义注之隐义阐明已竟。
2. Aggivacchasuttavaṇṇanā2. 《火瓦差经》义注
§187
187. Lokassa sassatatāpavattipaṭikkhepavasena pavatto vādo ucchedavādo eva hotīti sassataggāhābhāve ucchedaggāhabhāvato puna paribbājakena ‘‘asassato loko’’ti vadantena ucchedaggāho pucchito, bhagavatāpi so eva paṭikkhittoti āha ‘‘dutiye nāhaṃ ucchedadiṭṭhiko’’ti. Antānantikādivasenāti ettha antānantikaggahaṇena antavā loko anantavā lokoti imaṃ vādadvayamāha. Ādi-saddena ‘‘taṃ jīvaṃ taṃ sarīra’’ntiādivādacatukkaṃ saṅgaṇhāti, itaraṃ pana dvayaṃ sarūpeneva gahitanti. Paṭikkhepo veditabboti ‘‘tatiye nāhaṃ antavādiṭṭhiko, catutthe nāhaṃ anantavādiṭṭhiko’’ti evamādinā paṭikkhepo veditabbo. ‘‘Hoti tathāgato paraṃ maraṇā’’ti ayampi sassatavādo, so ca kho aparantakappikavasena, ‘‘sassato loko’’ti pana pubbantakappikavasenāti ayametesaṃ viseso. ‘‘Na hoti tathāgato paraṃ maraṇā’’ti ayampi ucchedavādo, so ca kho sattavasena, ‘‘asassato loko’’ti pana sattasaṅkhāravasenāti vadanti.
因世间常存永恒论与断灭论交争之故，因缺永恒论者，天人言“无常世界”，即断灭者果真觉得断灭吗？而世尊对此疑问亦有辩说，谓“我非断灭见者”。所谓“界终始”等，指有界终结与无界无限之分别，表达此二论者。前言四句云“彼生命即身体”等，以标识四种主要见解，其他两论与前两论相同。须识别诤论者，如“我非断灭见”，或“我非无限见”等。如此方能识别除诤论外。称“如来死后将存者”，即永恒论，依其时来也；说“如来死后无存者”为断灭论，依众生计数而言。
§189
189. Sappatibhayaṃ uppajjanato saha dukkhenāti sadukkhaṃ. Tenāha ‘‘kilesadukkhenā’’tiādi. Tesaṃyevāti kilesadukkhavipākadukkhānaṃyeva. Saupaghātakanti sabādhaṃ. Saupāyāsanti saparissamaṃ saupatāpaṃ sapīḷaṃ. Sapariḷāhanti sadarathaṃ.
因生起诸苦，众苦乃生。所谓“痛苦由烦恼苦生”等。所谓苦果报之苦，“一起打击”指种种痛苦，全面苦难、彻底劳苦、深重疲惫、极端痛楚。极重之痛苦，常常伴随及持久，极其难忍。
Kiñci diṭṭhigatanti imā tāva aṭṭha diṭṭhiyo mā hontu, atthi pana, bho gotama, yaṃ kiñci diṭṭhigataṃ gahitaṃ. Na hi tāya diṭṭhiyā vinā kañci samayaṃ pavattetuṃ yujjatīti adhippāyena pucchati. Apaviddhanti samucchedappahānavasena chaḍḍitaṃ. Paññāya diṭṭhanti vipassanāpaññāsahitāya maggapaññāya bhagavatā paṭividdhaṃ. Yattha uppajjanti, taṃ sattaṃ mathenti sammaddantīti mathitāti āha ‘‘mathitānanti tesaṃyeva vevacana’’nti. Kañci dhammanti rūpadhammaṃ arūpadhammaṃ vā. Anupādiyitvāti aggahetvā.
所谓见解者，指这八种见解不应在此时存在，但实则，世尊，凡是被称为见解者的，皆有所执持。因为没有这种见解，任何时机都无法发生，故以善巧方便问之。此等见解被认为是破坏性的，如同毁灭切割般被舍弃。真正的见解者是凭借智慧而得，伴随观慧及道智，由世尊证知。世尊所断除的，正是这些见解。那些一旦生起的见解，其如铲除般被正当灭除，因此称为“已灭者”，这是对其性质的阐释。各见解无论形相法或无色法，皆不执着，此为不取执。
§190
190.Na upetīti saṅkhaṃ na gacchatīti atthoti āha ‘‘na yujjatī’’ti. Anujānitabbaṃ siyā anupādāvimuttassa kañcipi uppattiyā abhāvato. ‘‘Evaṃ vimuttacitto na upapajjatī’’ti kāmañcetaṃ sabhāvapavedanaṃ parinibbānaṃ, eke pana ucchedavādino ‘‘mayampi ‘satto āyatiṃ na upapajjatī’ti vadāma, samaṇo gotamopi tathā vadatī’’ti ucchedabhāveyeva patiṭṭhahissanti, tasmā bhagavā ‘‘na upapajjatīti kho vaccha na upetī’’ti āha. ‘‘Upapajjatī’’ti pana vutte sassatameva gaṇheyyāti yojanā. Sesadvayepi eseva nayo. Appatiṭṭhoti ucchedavādādivasena patiṭṭhārahito. Anālamboti tesaṃyeva vādānaṃ olambārammaṇassa abhāvena anālambo. Sukhapavesanaṭṭhānanti tesaññeva vādānaṃ sukhapavesanokāsaṃ mā labhatūti. Ananuññāya ṭhatvāti ‘‘na upapajjatī’’tiādinā anujānitabbāya paṭiññāya ṭhānahetu. Anuññampīti anujānitabbampi dutiyapañhaṃ paṭikkhipi. Pariyatto pana dhammo atthato paccayākāro evāti āha ‘‘dhammoti paccayākāradhammo’’ti. Aññattha payogenāti imamhā niyyānikasāsanā aññasmiṃ micchāsamaye pavattappayogena, aniyyānikaṃ vividhaṃ micchāpaṭipattiṃ paṭipajjantenāti attho. ‘‘Aññavādiyakenā’’tipi pāṭho, paccayākārato aññākāradīpakaācariyavādaṃ paggayha tiṭṭhantenāti attho.
“不生”即不增生，不增盛，故谓“不适用”，即不相应。应当了知，超脱不取执者不会有任何新生。“心无生起”正是对此本质的说明，亦即圆寂。部分断灭论者反言：“我们亦说‘众生不生永恒’”，且连出家人果德玛亦如是言，因而立于断灭论之见。故世尊言“不生”，非“不生起”。“生起”一语，常被理解为永久不变，成此约定。此约定也包含双重义涵。相反，断灭论等见，乃无基无立，故难以成立。所谓无依赖，是指无依赖此类论说而存在。所谓不应得安住之处，是说这些说法不得享受安乐的时机。言“不生”等者，是为了对应应当了知而设立之反驳点。所谓否认，便是断灭论者对这一问题的第二问答所排除的内容。世尊说明“法”实为缘起条件之法。所谓他用，指此决定教法与他误教时期所倡之误用有别。文中有“他论者”的注释，指依条件缘起而言，亦破除他论派之异说与导教师论。
§191
191.Appaccayoti anupādāno, nirindhanoti attho.
“不依缘”意味着不取执，“不灭尽”是其义。
§192
192.Yena rūpenāti yena bhūtupādādibhedena rūpadhammena. Taṃ rūpaṃ tappaṭibaddhasaṃyojanappahānena khīṇāsava-tathāgatassa pahīnaṃ anuppattidhammataṃ āpannaṃ. Tena vuttaṃ pāḷiyaṃ ‘‘anuppādadhamma’’ntiādi. Aññesaṃ jānanāya abhāvaguṇatāya guṇagambhīro. ‘‘Ettakā guṇā’’ti pamāṇaṃ gaṇhituṃ na sakkuṇeyyo. ‘‘Īdisā etassa guṇā’’ti pariyogāhituṃ asakkuṇeyyatāya duppariyogāḷhoti. Dujjānoti agādhatāya gambhīro ‘‘ettakāni udakaḷhakasatānī’’tiādinā pametuṃ na sakkāti appameyyo, tato eva dujjāno. Evamevānti yathā mahāsamuddo gambhīro appameyyo dujjāno, evameva khīṇāsavopi guṇavasena, tasmā ayaṃ rūpādiṃ gahetvā rūpītiādivohāro bhaveyya, parinibbutassa pana tadabhāvā tathā paññāpetuṃ na sakkā, tato taṃ ārabbha upapajjatītiādi na yujjeyya. Yathā pana vijjamāno eva jātavedo byattena purisena nīyamāno puratthimādidisaṃ gatoti vucceyya, na nibbuto, evaṃ khīṇāsavopīti dassento ‘‘evamevā’’tiādimāha.
谓因缘形成之形色法，即以色因身及质希分辨为依据之色法。此色乃与不染污漏的如来相应，并伴随着断除所有缠累之清净而成之不生法。此即巴利文“无生法”等之意。对此他法之认识因其无生性质而具深厚的品质。“这些品质”者，乃不可度量之量。因不能钩稽俱足，不能整体总结，故称为难解。“难解”指其深不可测，如同百川大海之深不可测，无量无边，难以概量。正因为不生法具有如是品质，因此形色等无漏者虽被称为色法，实则其本质难以被断除，故不能以“生起”等语相应用于此。就如正在生者称为维萨洹，已经灭者非涅槃，断除一切染污则为涅槃，但此涅槃状态非断灭的涅槃。故世尊称之曰“如是”等，指示其本质为如实法相。
Aniccatāti ettha aniccatāgahaṇaṃ asāranidassanaṃ. Tena yathā so sālarukkho sākhāpalāsādiasārāpagamena suddho sāre patiṭṭhito, evamayaṃ dhammavinayo sāsavasaṅkhātaasāravigamena lokuttaradhammasāre patiṭṭhitoti dasseti. Sesaṃ suviññeyyameva.
所谓无常，是指出于无常的把握、无用之标示。譬如一棵沙罗树，仅凭树枝、枯叶等无用标志而判断为纯净的树体，是不恰当的。同样，此法和律乃因染污火焰的除尽，而建立于超世间法之纯净根本，其性质如此。因此余义需仔细体认理解。
Aggivacchasuttavaṇṇanāya līnatthappakāsanā samattā. · 《火瓦差经》义注之隐义阐明已竟。
3. Mahāvacchasuttavaṇṇanā3. 《大瓦差经》义注
§193
193. Saha kathā etassa atthīti sahakathī, ‘‘mayaṃ pucchāvasena tumhe vissajjanavasenā’’ti evaṃ sahapavattakathoti attho. Etasseva kathitāni, tattha paṭhame vijjāttayaṃ desitaṃ, dutiye agginā dassitanti tevijjavacchasuttaṃ aggivacchasuttanti nāmaṃ visesetvā vuttaṃ. Sīghaṃ laddhiṃ na vissajjenti, yasmā saṅkhārānaṃ niyatoyaṃ vināso anaññasamuppādo, hetusamuppannāpi na cirena nijjhānaṃ khamanti, na lahuṃ. Tenāha ‘‘vasātela…pe… sujjhantī’’ti. Pacchimagamanaṃ ñāṇassa paripākaṃ gatattā. Yaṭṭhiṃ ālambitvā udakaṃ tarituṃ otaranto puriso ‘‘yaṭṭhiṃ otaritvā udake patamāno’’ti vutto. Kammapathavasena vitthāradesananti saṃkhittadesanaṃ upādāya vuttaṃ. Tenāha ‘‘mūlavasena cetthā’’tiādi. Vitthārasadisāti kammapathavasena idha desitadesanāva mūlavasena desitadesanaṃ upādāya vitthārasadisā. Vitthāradesanā nāma natthīti na kevalaṃ ayameva, atha kho sabbāpi buddhānaṃ nippariyāyena ujukena niravasesato vitthāradesanā nāma natthi desanāñāṇassa mahāvisayatāya karaṇasampattiyā ca tajjāya mahānubhāvattā sabbaññutaññāṇassa. Sabbaññutaññāṇasamaṅgitāya hi avasesapaṭisambhidānubhāvitāya aparimitakālasambhatañāṇasambhārasamudāgatāya kadācipi parikkhayānarahāya anaññasādhāraṇāya paṭibhānapaṭisambhidāya pahūtajivhāditadanurūparūpakāyasampattisampadāya vitthāriyamānā bhagavato desanā kathaṃ parimitā paricchinnā bhaveyya, mahākāruṇikatāya pana bhagavā veneyyajjhāsayānurūpaṃ tattha tattha parimitaṃ paricchinnaṃ katvā niṭṭhapeti. Ayañca attho mahāsīhanādasuttena (ma. ni. 1.146 ādayo) dīpetabbo. Sabbaṃ saṃkhittameva attajjhāsayavasena akathetvā bodhaneyyapuggalajjhāsayavasena desanāya niṭṭhāpitattā. Na cettha dhammasāsanavirodho pariyāyaṃ anissāya yathādhammaṃ dhammānaṃ bodhitattā sabbalahuttā cāti.
“共同论述此意思”即合专论，谓“我等以问答方式、解释方式”从而进展，即此乃共同传述含义。所述内容中，第一部分宣说智慧，第二部分讲示火焰之三明圣律，对其名称加以特别指明。智达者不轻易放弃，因所有行法虽因缘灭尽，然因缘生起者不久即灭，非轻微者。故说“湿地油等会熄灭”，此意为知识成熟状态的消逝。譬如男子用杖掷水中，水流动称“以杖杵水”。因果路径用简略说明，非详述，因缘即所依的基础故简述称之。故世尊说“根本”等开示。所谓详解，乃根据因果路径的明晰说明而称之。不同之义是指在传播、教理、方法方面不同时代有误用，借由不同描述流传，造作种种误杂行为。这是“他论者”逐字誊写所成的教诲，旨在彰显条件缘起法而破除异学执见。因此法理不可等闲看待。佛陀依据广大知识与证悟，以其无尽智慧将说法适切剪裁为有限部分，循序渐进而终结教法。此意应依《大狮子吼经》（摩诃尼）第一章第146节阐明。总之，佛陀为教化众生依烦恼之根本而开展密集言说。若非法皆符法理教义，则法理无法启发众生智慧、无所成就。
§194
194.Satta dhammā kāmāvacarā sampattasamādānaviratīnaṃ idhādhippetattā.
七法者，谓乐欲的行为、圆满的定、断欲的清净三者之法，在此教法中为所规定。
Aniyametvāti ‘‘sammāsambuddho, sāvako’’ti vā niyamaṃ visesena akatvā. Attānameva…pe… veditabbaṃ, tathā hi paribbājako ‘‘tiṭṭhatu bhavaṃ gotamo’’ti āha.
所谓无规矩者，即不特指正觉者或弟子之戒规，意即未特别立定规则。此理须自我了知，正如游方僧曰：“愿果德玛止住轮回。”
§195
195.Satthāvaarahā hoti paṭipattiyā pāripūribhāvato. Tasmiṃ byākateti tasmiṃ ‘‘ekabhikkhupi sāvako’’tiādinā suṭṭhu pañhe kathite.
师长乃因修行而成就圆满，故称为师长。对此，正确问答已由如“一比库即弟子”等言明。
§196
196.Sampādakoti paṭipattisampādako.
完成者者，即修行成就者。
§197
197.Sekhāyavijjāyāti sekhalakkhaṇappattāya maggapaññāya sātisayaṃ katvā karaṇavasena vuttā, phalapaññā pana tāya pattabbattā kammabhāvena vuttā. Tenāha ‘‘heṭṭhimaphalattayaṃ pattabba’’nti. Imaṃ panettha aviparītamatthaṃ pāḷito eva viññāyamānaṃ appaṭivijjhanato vitaṇḍavādī ‘‘yāvatakaṃ sekhena pattabbaṃ, anuppattaṃ taṃ mayā’’ti vacanalesaṃ gahetvā ‘‘arahattamaggopi anena pattoyevā’’ti vadati. Evanti idāni vuccamānāya gāthāya.
就修学知识而言，是指出离相印所得的道慧，已被念持以为作意。果慧则依业力而得。故说“应当得更低级的果”。但此处却被误解，诽谤者以为“修学者所得即是阿拉汉道”。今因如此，故有此偈云。
Kilesāni pahāya pañcāti pañcorambhāgiyasaṃyojanasaṅkhāte saṃkilese pahāya pajahitvā, pahānahetu vā. Paripuṇṇasekhoti sabbaso vaḍḍhitasekhadhammo. Aparihānadhammoti aparihānasabhāvo. Na hi yassa phātigatehi sīlādidhammehi parihāni atthi, samādhimhi paripūrakāritāya cetovasippatto. Tenāha ‘‘samāhitindriyo’’ti. Aparihānadhammattāva ṭhitatto.
弃五垢者，即皈依五重根本缠缚的五种烦恼分别，断除烦恼乃成除因。今所谓圆满修学者，是指修学根本增长完备者。所谓不失者，是指无因戒等法得损失者。无失即指心因定等满而安住故。故曰“定力根”，由不失法而住定。
Anāgāminā hi asekhabhāvāvahā dhammā paripūretabbā, na sekhabhāvāvahāti so ekantaparipuṇṇe sekho vutto. Etaṃ na buddhavacananti ‘‘maggo bahucittakkhaṇiko’’ti etaṃ vacanaṃ na buddhavacanaṃ anantarekantavipākadānato, bahukkhattuṃ pavattane payojanābhāvato ca lokuttarakusalassa, ‘‘samādhimānantarikaññamāhu (khu. pā. 6.5; su. ni. 228), na pāraṃ diguṇaṃ yantī’’ti (su. ni. 719) evamādīni suttapadāni etassatthasādhakāni. Orambhāgiyasaṃyojanappahānena sekkhadhammaparipūribhāvassa vuttatāya attho tava vacanena virujjhatīti. Assa āyasmato vacchassa.
不来者果位者必须完成没有余习的法身，即是应当成就不带余习的法身，但不说不带余习的法身就是绝对圆满的法身。这并非出自世尊教诲“道多专注现前”（见《库卫经》第6.5节、《长部增支经》第228节）等语，非世尊之言，亦非绝对单向果报成就后流通，且因无广传因缘，不是弘法利世的目的。如《长部增支经》第719节所言：“具定之法中，亦有他法，非独一法所过倍”。此类经文是辅助经文，意在说明因四果证。又因舍弃同分缚，故不作余习之说，故你说的“法身成就体由起断，是语失实”，这是你说法失实，某长老答复你。此语出自亲近长老答复。
§198
198.Abhiññā vā kāraṇanti yañhi taṃ tatra tatra sakkhibhabbatāsaṅkhātaṃ iddhividhapaccanubhavanādi, tassa abhiññā kāraṇaṃ. Atha iddhividhapaccanubhavanādi abhiññā, evaṃ sati abhiññāpādakajjhānaṃ kāraṇaṃ. Avasāne chaṭṭhābhiññāya pana arahattaṃ. Ettha ca yasmā paṭhamasutte āsavakkhayo adhippeto, āsavā khīṇā eva, na puna khepetabbā, tasmā tattha ‘‘yāvadevā’’ti na vuttaṃ. Idha phalasamāpatti adhippetā, sā ca punappunaṃ samāpajjīyati, tasmā ‘‘yāvadevā’’ti vuttaṃ. Tato eva hi ‘‘arahattaṃ vā kāraṇa’’nti vuttaṃ. Tañhi ‘‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi, yadariyā etarahi upasampajja viharantī’’ti (ma. ni. 1.465; 3.307) anuttaresu vimokkhesu pihaṃ upaṭṭhapetvā abhiññā nibbattentassa kāraṇaṃ, tayidaṃ sabbasādhāraṇaṃ na hotīti sādhāraṇavasena naṃ dassento ‘‘arahattassa vipassanā vā’’ti āha.
所谓成就通达，是指由此彼处，借助证量与神通经验而证知的各种神通能力等，其为成就通达之因。又云，借助神通经验等通达，如此以正念为成就通达之基的禅定，是也。最终第六通达成持阿拉汉果位。此处因《初经》中所说烦恼断为主要因，故烦恼断已，毋须复断，故未言“若干年间”。而此处以果报的成就为主要，因果报道复产生，故言“若干年间”。由此谓“阿拉汉亦为成就之因”。其中“当时我将入于彼境而住，今亦在彼境住”（见《中部》第1卷465页；第3卷307页）即说明于最上之解脱中我为成就通达之因，是普通法非也，故不称说为“阿拉汉之慧观”等。
§200
200.Paricaranti nāma vippakatabrahmacariyavāsattā. Pariciṇṇo hoti sāvakena nāma satthu dhamme kattabbā paricariyā sammadeva niṭṭhāpitattā. Tenāha ‘‘iti…pe… thero evamāhā’’ti. Tesaṃ guṇānanti tesaṃ asekkhaguṇānaṃ. Sesaṃ suviññeyyameva.
所谓侍奉，是指依正行持守梵行生活。被侍奉者是弟子，须依佛、法正确恭敬侍奉。故说“如是……长老谓”此中所说其品德，即是无余习品德。余文详明如上。
Mahāvacchasuttavaṇṇanāya līnatthappakāsanā samattā. · 玛哈瓦差经注释之隐义阐明已竟。
4. Dīghanakhasuttavaṇṇanā四、长爪经注释
§201
201. Khananaṃ khataṃ, sūkarassa khataṃ ettha atthīti sūkarakhatā, sūkarassa vā imasmiṃ buddhuppāde paṭhamaṃ khataṃ upādāya sūkarakhatā, tāya. Evaṃnāmaketi evaṃ itthiliṅgavasena laddhanāmake. Paṃsudhoteti dhotapaṃsuke. Otaritvā abhiruhitabbanti pakatibhūmito anekehi sopānaphalakehi otaritvā puna leṇadvāraṃ katipayehi abhiruhitabbaṃ.
“掘坑，野猪之坑……”此处意释野猪坑，即以野猪坟场为名，这是一种雌性词尾造出的专名。尘堆衣为尘帛。后述攀爬下落，显示此处地势陡峭，有阶梯状地物，攀爬还原洞口。
Ṭhitakovāti mātulassa ṭhitattā tattha sagāravasapatissavasena ṭhitakova. Kiñcāpi sabba-saddo avisesato anavasesapariyādāyako, vatthuadhippāyānurodhī pana saddappayogoti tamatthaṃ sandhāya paribbājako ‘‘sabbaṃ me nakkhamatī’’ti āha. Yā loke manussaupapattiyotiādikā upapattiyo, tā anatthasamudāgatā tattha tattheva sattānaṃ ucchijjanato, tasmā samayavādīhi vuccamānā sabbā āyatiṃ uppajjanaupapatti na hoti. Jalabubbuḷakā viya hi ime sattā tattha tattha samaye uppajjitvā bhijjanti, tesaṃ tattha paṭisandhi natthīti assa adhippāyo. Tenāha ‘‘paṭisandhiyo’’tiādi. Assa adhippāyaṃ muñcitvāti yenādhippāyena paribbājako ‘‘sabbaṃ me nakkhamatī’’ti āha, taṃ tassa adhippāyaṃ jānantopi ajānanto viya hutvā tassa akkhare tāva dosaṃ dassentoti padesasabbaṃ sandhāya tena vuttaṃ, sabbasabbavisayaṃ katvā tattha dosaṃ gaṇhanto. Yathā loke kenaci ‘‘sabbaṃ vuttaṃ, taṃ musā’’ti vutte tassa vacanassa sabbantogadhattā musābhāvo āpajjeyya, evaṃ imassapi ‘‘sabbaṃ me nakkhamatī’’ti vadato tathā pavattā diṭṭhipi nakkhamatīti atthato āpannameva hoti. Tenāha bhagavā – ‘‘esāpi te diṭṭhi nakkhamatī’’ti. Yathā pana kenaci ‘‘sabbaṃ vuttaṃ musā’’ti vutte adhippāyānurodhinī saddappavatti, tassa vacanaṃ muñcitvā tadaññesameva musābhāvo ñāyāgato, evamidhāpi ‘‘sabbaṃ me nakkhamatī’’ti vacanato yassā diṭṭhiyā vasena ‘‘sabbaṃ me nakkhamatī’’ti tena vuttaṃ, taṃ diṭṭhiṃ muñcitvā tadaññameva yathādhippetaṃ sabbaṃ nakkhamatīti ayamattho ñāyāgato, bhagavā pana vādīvaro sukhumāya āṇiyā thūlaṃ āṇiṃ nīharanto viya upāyena tassa diṭṭhigataṃ nīharituṃ tassa adhippāyena avatvā saddavasena tāva labbhamānaṃ dosaṃ dassento ‘‘yāpi kho te’’tiādimāha. Tena vuttaṃ – ‘‘assa adhippāyaṃ muñcitvā akkhare tāva dosaṃ dassento’’ti.
所谓坚固者，比喻如母舅对母家的坚固维护，因其有名声威望如坚固一般。又全音无缺、无遗漏持守辞义，体按教义，有法衡量。因诸世人起生灭故，被断见者称“断见”，谓未来无再生起。犹如水泡，生时即灭，无法续续。此为断见正理。故称“断见”等语。此断见谓“断即灭”，如泡沫消散。欲说“万有皆妄”，故有人持“全皆不实”观点。持此见者有错误见。辩驳者如辩说“全是假言”，若有人言“全是谎言”，其语必有破绽，亦有见执故也。世尊曰：“这个见执亦是断见”。犹如有人称“全是谎言”，由断见调顺语法者释其言为假。此处说“全皆不实”者，因某见执着此语，若弃其见，即放弃“全皆不实”，此意亦同应弃。世尊犹如用微妙纤细妙方，淡化其见执。故言“弃其见执，可见其错误”。故云“他如是说断见亦属我断见”，即为持断见恶见，虽说如是，但非真我断见。综上，此处详述断见品类和其谬误缘起。
Paribbājako pana yaṃ sandhāya ‘‘sabbaṃ me nakkhamatī’’ti mayā vuttaṃ, ‘‘ayaṃ so’’ti yathāvuttadosapariharaṇatthaṃ tasmiṃ atthe vuccamāne esa doso sabbo na hoti, evampi samaṇo gotamo mama vāde dosameva āropeyyāti attano ajjhāsayaṃ niguhitvā yathāvuttadosaṃ pariharitukāmo ‘‘esā me’’tiādimāha. Tattha tampassa tādisamevāti yaṃ ‘‘sabbaṃ me nakkhamatī’’ti gahitaṃ vatthu, tampi tādisameva bhaveyyāti. Ayañca sabbantogadhadiṭṭhi mayhampi diṭṭhivatthu, taṃ me khameyyavāti. Yasmā pana ‘‘esāpi diṭṭhi tuyhaṃ nakkhamatī’’ti yāpi diṭṭhi vuttā bhavatā gotamena, sāpi mayhaṃ nakkhamati, tasmā sabbaṃ me nakkhamatevāti paribbājakassa adhippāyo. Tenāha – ‘‘taṃ pariharāmīti saññāya vadatī’’ti. Tathā ca vakkhati ‘‘tasmāpi ucchedadiṭṭhi mayhaṃ nakkhamatī’’ti. ‘‘Esā me diṭṭhī’’ti yā ṭhitibhūtā diṭṭhi, tāya ‘‘sabbaṃ me nakkhamatī’’ti panettha sabbaggahaṇena gahitattā āha – ‘‘atthato panassa esā diṭṭhi na me khamatīti āpajjatī’’ti. Ayaṃ dosoti dassento āha ‘‘yassa panā’’tiādi. Esāti diṭṭhi. Rucitanti diṭṭhidassanena abhinivisitvā rocetvā gahitaṃ. Tena hi diṭṭhiakkhamena arucitena bhavitabbanti sati diṭṭhiyā akkhamabhāve tato tāya gahitāya khameyya rucceyya yathā, evaṃ sabbassa akkhamabhāveti aparabhāge sabbaṃ khamati ruccatīti āpajjati. Na panesa taṃ sampaṭicchatīti esa ‘‘sabbaṃ me nakkhamatī’’ti evaṃ vadanto ucchedavādī taṃ vuttanayena sabbassa khamanaṃ ruccanaṃ na sampaṭicchati. Ñāyena vuttamatthaṃ kathaṃ na sampaṭicchatīti āha ‘‘kevalaṃ tassāpi ucchedadiṭṭhiyā ucchedameva gaṇhātī’’ti. Sabbesañhi dhammānaṃ āyatiṃ uppādaṃ aruccitvā taṃ sandhāya ayaṃ ‘‘sabbaṃ me nakkhamatī’’ti vadati, ucchedadiṭṭhikesu ca ucchinnesu kuto ucchedadiṭṭhisabhāvoti.
游方士以“全皆不实”为我之语，言此语非为由有罪，非满盈恶念，而是为正当辩护，故言“此是我”等。故语义为自护。游方士之语即为其持“全皆不实”立场，奈何持此见是我所染，故须弃之。此观念即此观灭见之由。其语义辩，抑其恶见藏于心中，不能断除欲作舍弃。修习舍弃乃是依顺于正见智慧所诠释。故此语“是我所见”的选词，是“我持此断见不可便舍”，然实义为“应该舍弃此断见”，这是义理上的辩证。若偏持不可舍，则为断见见执中缠绕。世尊故作类比说明，断见如调较声韵，若说“此语全为谎言”，其谬误亦显现也。世尊由此导示，舍弃断见方为修行之法。
Tenāti tena kāraṇena, yasmā idhekacce sattā īdisaṃ diṭṭhiṃ paggayha tiṭṭhanti, tasmāti vuttaṃ hoti. Pajahanakena vā cittena ekajjhaṃ gahetvā pajahanakehi appajahanake niddhāretuṃ bhagavā ‘‘ato…pe… bahutarā’’ti avocāti āha – ‘‘pajahanakesu nissakka’’nti yathā ‘‘pañcasīlehi pabhāvanā paññavantatarā’’ti. ‘‘Bahū’’ti vatvā na kevalaṃ bahū, atha kho ativiya bahūti dassento ‘‘bahutarā’’ti āha. ‘‘Bahū hī’’ti nayidaṃ nissakkavacanaṃ, atha kho paccattavacanaṃ. Kathaṃ hi-saddoti āha ‘‘hi-kāro nipātamatta’’nti. Anissakkavacanaṃ tāva tassa pajahanakānaṃ bahubhāvato tepi parato ‘‘bahutarā’’ti vuccīyanti. Mūladassananti ye tādisaṃ dassanaṃ paṭhamaṃ upādiyanti, tajjātikameva pacchā gahitadassanaṃ. Vijātiyañhi paṭhamaṃ gahitadassanaṃ appahāya vijātiyassa gahaṇaṃ na sambhavati viruddhassa abhinivesassa saha anavaṭṭhānato . Aviruddhaṃ pana mūladassanaṃ avissajjitvā visayādibhedabhinnaṃ aparadassanaṃ gahetuṃ labbhati. Tenāha ‘‘ettha cā’’tiādi.
因此，因缘具足，有些众生在此教法中生起这类见解而立足，因而有所说法。世尊观察到舍弃的心念专注一处，断舍二者以外诸有为染，乃至舍弃内心执着，因故说：“从此……诸多众生”等语，称赞以舍弃为依止者，如同云：“以五戒为修习者更具智慧”。说“诸多”者，不仅仅指多数，且更甚，多之上更有更众，乃用“更多”来显说。所谓“多”是舍弃之辞，是个人语气。为何如此？他说“hi”者，不过是语气助词。非依止语则以这舍弃众多之义而称之为“更多”。所谓原始见为最初生起的此类见解，随后生起为同类之深究见解。明知生起后，不轻放第一深见，不与对立之执着共存，因其不会产生矛盾。非不相违者，离原始见而能摄纳分化之异见也。由此故曰“于此……”等语。
Tattha kiñcāpi ekaccasassatavādo sassatucchedābhinivesānaṃ vasena yathākkamaṃ sassatucchedaggāhanajātiko, ucchedaggāhena pana sassatābhinivesassa taṃgāhena ca asassatābhinivesassa virujjhanato ubhayatthapi ‘‘ekaccasassataṃ vā gahetuṃ na sakkā’’ti vuttaṃ, tathā ‘‘sassataṃ vā ucchedaṃ vā na sakkā gahetu’’nti ca. Mūlasassatañhi paṭhamaṃ gahitaṃ. Āyatanesupi yojetabbanti paṭhamaṃ cakkhāyatanaṃ sassatanti gahetvā aparabhāge na kevalaṃ cakkhāyatanameva sassataṃ, sotāyatanampi sassataṃ, ghānāyatanādipi sassatanti gaṇhātītiādinā yojetabbaṃ. Āyatanesupīti pi-saddena dhātūnaṃ indriyānampi gāho daṭṭhabbo. Idaṃ sandhāyāti ‘‘mūle sassata’’ntiādinā vuttapaṭhamaggāhassa samānajātiyaṃ aparaggāhaṃ sandhāya.
此中，或有一部分认为恒存多或断灭多，因恒存多、断灭多之执着化生，以恒存生故，无法断灭；以断灭生故，恒存亦无法生起，二执并存而相竞斗，故言“一部分恒存多无法摄”、“恒存或断灭无法摄”。根本恒存多为初生摄持。五处亦当依此说分别，有眼根界为恒存，此眼界非唯恒存，耳根界亦恒存，鼻根界亦恒存等，故五处皆可依此论述。五处一词其意应涵盖界及根，如此解意，于“根本恒存”等言教理生解。
Dutiyavāre paṭhamavāre vuttasadisaṃ vuttanayeneva veditabbaṃ. Tattha ādīnavaṃ disvāti ‘‘yadi rūpaṃ sassataṃ siyā, nayidaṃ ābādhāya saṃvatteyya. Yasmā ca kho idaṃ rūpaṃ asassataṃ, tasmā abhiṇhapaṭipīḷanaṭṭhena udayavayavantatāya rūpaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ, sassatābhiniveso micchā’’tiādinā tattha sassatavāde ādīnavaṃ dosaṃ disvā. Oḷārikanti tasmā paṭipīḷanaṭṭhena ayāthāvaggāhatāya rūpaṃ na saṇhaṃ oḷārikameva. Vedanādīnampi aniccādibhāvadassanaṃ rūpavedanāādīnaṃ samānayogakkhamattā. Vissajjetīti pajahati.
第二、初次所说相似语句，当依此理了解。所谓见有烦恼，即若形色常住，则当有此损患。因此若形色非常住者（即无常），则由于苦报所引起起灭，形色应为无常、造作、缘生，且恒存执着误见为謬。又所谓“恶癞”者，因修习苦恼而污秽不净，形色因而不坚实，仅如恶癞。受等诸法亦无常等三相之见，是修习观诸色受等法相之感应程度。由此故舍弃。
Tisso laddhiyoti sassatucchedaekaccasassatadiṭṭhiyo. Yasmā sassatadiṭṭhikā vaṭṭe rajjanassa āsannā. Tathā hi te olīyantīti vuccanti, bhavābhavadiṭṭhīnaṃ vasena imesaṃ sattānaṃ saṃsārato sīsukkhipanaṃ natthīti etāva tisso visesato gahetabbā.
所谓三者果得，即恒存、断灭、一部分恒存观点者。因恒存执视者，比作腐烂，诸有众生因此不能断除生死轮回，唯有三者可特别考虑。
Idhalokaṃ paralokañca atthīti jānātīti ettāvatā sassatadassanassa appasāvajjatākāraṇamāha, vaṭṭaṃ assādeti, abhinandatīti iminā dandhavirāgatāya. Tenāha ‘‘tasmā’’tiādi. Idhalokaṃ paralokañca atthīti jānātīti iminā tāsu tāsu gatīsu sattānaṃ saṃsaraṇaṃ paṭikkhipatīti dasseti, sukatadukkaṭānaṃ kammānaṃ phalaṃ atthīti jānātīti iminā kammaphalaṃ. Kusalaṃ na karotīti iminā kammaṃ, akusalaṃ karonto na bhāyatīti iminā puññāpuññāni sabhāvato jāyantīti dasseti. Vaṭṭaṃ assādeti abhinandati tanninnabhāvato . Sīghaṃ laddhiṃ jahituṃ na sakkoti vaṭṭupacchedassa aruccanato. Ucchedavādī hi tasmiṃ bhave ucchedaṃ maññati. Tato paraṃ idhalokaṃ paralokañca atthīti jānāti sukatadukkaṭānaṃ phalaṃ atthīti jānāti kammaphalavādībhāvato. Yebhuyyena hi ucchedavādī sabhāvaniyatiyadicchābhinivesesu aññatrābhiniveso hoti. Sīghaṃ dassanaṃ pajahati vaṭṭābhiratiyā abhāvato. Pāramiyo pūretuṃ sakkonto paccekabuddho hutvā, lokavohāramatteneva so sammāsambuddho hutvā parinibbāyatīti yojanā. Asakkontoti buddho hotuṃ asakkonto. Abhinīhāraṃkatvā aggasāvakādibhāvassa abhinīhāraṃ sampādetvā. Sāvako hutvāti aggasāvako mahāsāvako hutvā, tatthāpi tevijjo chaḷabhiñño paṭisambhidāppatto vā sukkhavipassako eva vā buddhasāvako hutvā parinibbāyati. Sabbamidaṃ ucchedavādino kalyāṇamittanissayena sammattaniyāmokkamane khippavirāgatādassanatthaṃ āgataṃ. Tenāha ‘‘tasmā’’tiādi.
此地世界与彼世世界有益处，知此故，乃因恒存见微弱产生，是转轮生灭之故。故言“因彼”等语。知此说意，显明众生于诸趣流转，善恶业受果皆知。因知业果，即知善业者不退转，恶业者不伤害善者，善恶本性自然生起。转轮不息，生灭相续不断。灭尽论者则认为只有断灭为果。随后知此世界与彼世界为利益，而持有业果论。通常灭尽论者执无常性等执着为其他执着之一。故说迅速显现法舍弃轮回，因无轮回不生灭。若能成就波旬果，成为独觉，则只成一界现象，唯成正觉者而圆满涅槃。若无能成佛，则不能成佛。成佛者，成《大阿拉汉》等无上圣弟子。成为弟子后，即使具三明六通，解脱观察等，仍能成佛圆寂。此皆灭尽论者因善友及正确规律解脱移动，迅速离弃证见所至。故言“因此”等语。
§202
202.Kañjiyenevāti āranāḷena. Kañjiyasadisena ucchedadassanena. Pūritoti paripuṇṇajjhāsayo. Soti paribbājako. Appahāyāti abhinditvā. Viggahoti kalaho idameva saccaṃ, moghamaññanti aññamaññaṃ viruddhaggāhoti katvā. Vivādanti viruddhavādaṃ. Vighātanti virodhahetukaṃ cittavighātaṃ. Vihesanti viggahavivādanimittaṃ kāyikaṃ cetasikañca kilamathaṃ. Ādīnavaṃ disvāti etāsaṃ diṭṭhīnaṃ evarūpo ādīnavo, aniyyānikabhāvatāya pana sampati āyatiñca mahādīnavoti evaṃ ādīnavaṃ disvā.
“202.坎迦耶纳”即阿兰那，也即恒存见之断灭见。充满聪明意。是行者。舍弃即心放下。吵闹即实为真理，众生互相错误以为对立之见。争论即相违见。破坏意指心灵败坏。骚扰既指争论引起的身心痛苦。见烦恼者，即此等见解之缺损，虽有因果不纯，却因无根本所断为大病。由此识别烦恼。
§205
205. ‘‘Esohamasmi, eso me attā’’tiādinā (ma. ni. 1.241; saṃ. ni. 3.8) kāyaṃ anvetīti kāyanvayo, soyeva, tassa vā samūho kāyanvayatā, kāyapaṭibaddho kileso. Tenāha ‘‘kāyaṃ…pe… attho’’ti.
205. 『我是这个，这就是我的自己』等言语，谓之『身体随行』。所谓身体随行者，身及其集合体即身体的随行；与身体相缠缚的烦恼即身缠烦恼。故云『身体……及其意义』。
Asammissabhāvanti asaṅkarato vavatthitabhāvaṃ. Tena tāsaṃ yathāsakaṃ paccayānaṃ uppajjitvā vigamaṃ dasseti. Evañhi tāsaṃ kadācipi saṅkaro natthi. Tenāha ‘‘tatrāyaṃ saṅkhepattho’’tiādi. Sarūpaṃ aggahetvā ‘‘aññā vedanā’’ti aniyamena vuttattā tameva vigamaṃ dassento ‘‘anuppannāva honti antarahitā vā’’ti āha. Sarūpato niyametvā vuccamāne kāci anuppannā vā hoti, kāci antarahitā vāti. Cuṇṇavicuṇṇabhāvadassanatthanti khaṇe khaṇe bhijjamānabhāvadassanatthaṃ.
不与他相合的性质，称为非合和无修饰的存在。因之展现出彼等缘起与散灭，显其成住坏空。由此缘起，他们无时无刻皆无合和性。故云『此处即为聚集意义』等。取色相为例，因其无常之感受约束，被说为不同受，即便展示彼无常之相，也有未生或间断的说法。此非恒常，乃因时刻分合现象的种种显现。
Na kenacisaṃvadatīti kenaci puggalena saddhiṃ diṭṭhirāgavasena saṃkiliṭṭhacitto na vadati. Tenāha ‘‘sassataṃ gahetvā’’tiādi. Na vivadatīti viruddhabhāvo hutvā na vivadati. Parivattetvāti ucchedaṃ gahetvā ekaccasassataṃ gahetvā evaṃ vuttanayena tayopi vādā parivattetvā yojetabbā . Tena voharatīti tena lokavohārena lokasamaññaṃ anatidhāvanto satto puriso puggalotiādinā voharati, na pana ito bāhirakā viya abhinivisati. Tenāha ‘‘aparāmasanto’’ti. Kañci dhammanti rūpādīsu ekaṃ dhammampi. Parāmāsaggāhena aggaṇhantoti ‘‘nicca’’ntiādinā, ‘‘etaṃ mamā’’tiādinā ca dhammasabhāvaṃ atikkamitvā parato āmasitvā gahaṇena aggaṇhanto.
无人能与之辩论，谓有人以见、执著等覆盖其心，而不言说。故云『执著常有』等。非争辩者，意指虽有不同，却不争辩。因变化性，若以断灭为执著，或执著常有，仅此言辞即致辩论回转，因之须调整。谓以世界变化行持，顺应世界观念，不向外走避，作真实之人，故云『不懈怠者』等。某法即指色等一法，超越如常我所我法之执著，内部以稳固之把持加以超越，故云所说。
Katāvīti katakicco. So vadeyyāti khīṇāsavo bhikkhu ahaṅkāramamaṅkāresu sabbaso samucchinnesupi ahaṃ vadāmīti vadeyya. Tattha ahanti niyakajjhattasantāne. Mamanti tassa santakabhūte vatthusmiṃ lokaniruḷhe. Samaññanti tattha sukusalatāya loke samaññā kusalo viditvā. Vohāramattenāti kevalaṃ paccekabuddho hutvā mahābodhipāramiyo pūretuṃ asakkonto sāvako hutvā desavohāramattena na appahīnataṇho viya andhaputhujjano abhinivesanavasena.
『作过者』者，即已完成之事。谓无余烦恼比库，其我执、我慢、我爱等皆断尽，故应说『我』。其中『我』指系于欲界中。『我所』则指于此身存在中。论及一般善人，亦谓其善能如是知见。仅指说法，不是唯觉者，乃是尚不能圆满菩提，犹如凡夫依说法持守，无见失心而一味执着。
§206
206.Sassatādīsūti sassatābhinivesādīsu. Tesaṃ tesaṃ dhammānanti niddhāraṇe sāmivacanaṃ. Sassataṃ abhiññāyāti sassatadiṭṭhiṃ samudayato atthaṅgamato assādato nissaraṇato abhivisiṭṭhāya paññāya paṭivijjhitvā. Pahānanti accantappahānaṃ samucchedaṃ. Rūpassa pahānanti rūpassa tappaṭibaddhasaññojanappahānena pahānaṃ. Anuppādanirodhena niruddhehi āsavehi aggahetvāva cittaṃ vimucci. ‘‘Āsavehi cittaṃ vimuccī’’ti ettha kiñcipi aggahetvā asesetvā. Soḷasa paññāti mahāpaññādikā soḷasa paññā. Caturaṅgasamannāgatoti puṇṇauposathadivasatā, kenaci anāmantitameva anekasatānaṃyeva anekasahassānaṃ vā bhikkhūnaṃ sannipatitatā, sabbesaṃ ehibhikkhubhāvena upasampannatā, chaḷabhiññatā cāti. Tenāha ‘‘tatrimāni aṅgānī’’tiādi. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.
206. 『由常等起』指诸有常住执著等。诸法名词乃总说。谓知常见起时，建立于般若智慧，透彻洞察舍弃由舍断，谓断尽断灭，彻底断绝烦恼，得心解脱。因断灭烦恼心得解脱，非余断灭之谓。十六种智慧，为大智慧等，含四殊胜共集，指满出家戒日、未称号而数百乃至数千比库集会，悉皆出家戒，具六神通，故云『三种支』等。若深义不可分者，须深入明了。
Dīghanakhasuttavaṇṇanāya līnatthappakāsanā samattā. · 长爪经注释之隐义阐明已竟。
5. Māgaṇḍiyasuttavaṇṇanā五、玛甘迪亚经注释
§207
207.Dvemāgaṇḍiyāti dve māgaṇḍiyanāmakā. Devagabbhasadisanti devānaṃ vasanaovarakasadisaṃ. Etaṃ vuttanti ‘‘bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake’’ti etaṃ vuttaṃ. Na kevalaṃ taṃ divasamevāti yaṃ divasaṃ māgaṇḍiyo paribbājako tiṇasanthārakaṃ paññattaṃ, na kevalaṃ taṃ divasameva bhagavā yenaññataro vanasaṇḍo, tenupasaṅkamīti yojanā. Gāmūpacāreti gāmasamīpe. Saññāṇaṃ katvāti saññāṇaṃ katvā viya. Na hi bhagavato tassa saññāṇakaraṇe payojanaṃ atthi.
207. 『两名嚣张者』者，谓二名为嚣张者。谓天上住处也名作天窟。此出自『婆罗门贝拉陀家之草屋守护者』语。非独指那当日嚣张之游方者，亦非独指当日世尊或某林中行者，仍需近前。谓于村落行走，作知见般如已知。然世尊无须此知见，故云。
Samaṇaseyyānurūpanti samaṇassa anucchavikā seyyā. Pāsaṃsattho hi ayaṃ rūpa-saddo. Tenāha ‘‘imaṃ tiṇasanthāraka’’ntiādi. Anākiṇṇoti viluḷito aghaṭṭito. Hatthapādasīsehi tattha tattha pahaṭena na calito abhinno, acalitattā eva abhinnaṃ attharaṇaṃ. Paricchinditvā paññatto viyāti ayaṃ chekena cittakārena cintetvā tulikāya paricchinnalekhāya paricchinditvā likhitā cittakataseyyā viya. Bhūnaṃ vuccati vaḍḍhitaṃ, taṃ hantīti bhūnahuno. Tenāha ‘‘hatavaḍḍhino’’ti. Taṃ panāyaṃ cakkhādīsu saṃvaravidhānaṃ vaḍḍhihananaṃ maññati. Tenāha ‘‘mariyādakārakassā’’ti. Brūhetabbanti uḷāravisayūpahārena vaḍḍhetabbaṃ pīṇetabbaṃ. Taṃ pana ananubhūtānubhavanena hotīti āha ‘‘adiṭṭhaṃ dakkhitabba’’nti. Anubhūtaṃ pana apaṇītaṃ hotīti vuttaṃ ‘‘diṭṭhaṃ samatikkamitabba’’nti. Sesavāresupi eseva nayo. Paramadiṭṭhadhammanibbānavādī kiresa paribbājako, tasmā evaṃ chasu dvāresu vaḍḍhiṃ paññapeti. Yasmā yaṃ channampi cakkhādīnaṃ yathāsakaṃ visayaggahaṇaṃ paṭikkhipanto lokassa avaḍḍhitaṃ vināsameva paññapeti, tasmā so sayampi vaḍḍhihato hatavaḍḍhito.
沙门卧处顺适沙门的被褥。被褥之说，乃由形声易名故。故有言“此为草席之助”。“无拘无束”意为松散不结实。用手脚趾边缘处轻轻拍打，床垫不移，显示未被搅动，未错乱，此为同一固定之铺设。经切割成定形展开，如同用针细心绘出图案，形状明确端正，犹如有心笔者所绘的定制床褥。称为“增长”，意即扩展、增大，被打理者即为“扩展者”。故称其为“被轮增长者”。此指视力等感官之节制秩序，相当于增长与止息。故有说“制规限者”。须知应以巨细之处加以增长与制止之法修治。若未得此体验，则称“当观者”。有体验者则是粗糙未净，故言“所见已超”。余烦恼残余亦同此理。远离实观得涅槃者谓之出家人，故以六门两扇表示增长。因遮蔽视听等感官导致对世人增损灭皆昧于所悟，故其被称为已增长、被轮增长的。
Saṃkilesato ārakattā ariyo niyyānikadhammabhāvato ñāyo dhammo. Vajjalesassapi abhāvato kusalo. Tenāha ‘‘parisuddhe kāraṇadhamme anavajje’’ti. Uggatassāti uccakulīnatādinā uḷārassa. Mukhe ārakkhaṃ ṭhapetvāti mukhena saṃyato hutvā. Ambajambūādīni gahetvā viya apūrayamānoti ambajambūādīni aññamaññavisadisāni viya pūraṇakathānayena yaṃ kiñci akathetvā. Tenāha ‘‘mayā kathitaniyāmenā’’ti.
因污秽妨碍故，圣者知彼乃正确解脱之法。即使缺乏戒律约束，亦属良善。故有言“净因无缺”。“高起”意指因高耸之处加以约束。放置保护于口中，即是以口为节制。犹如手持黄柑等果实，装入不同容器，反复分配解释未曾遗漏。故有言“我依所说规则”。
§208
208.Phalasamāpattiyāvuṭṭhitoti divāvihārato vuṭṭhitoti attho. Divāvihāropi hi ‘‘paṭisallāna’’nti vuccati ‘‘rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādī’’tiādīsu (pārā. 18). Bhagavā hi phalasamāpattito vuṭṭhānuttarakālaṃ tesaṃ kathāsallāpaṃ sutvā divāvihārato vuṭṭhāya tattha gato. Saṃvego nāma sahottappañāṇaṃ, taṃ nibbindanavasenapi hoti, saṃveganissitaṃ sandhāyāha ‘‘pītisaṃvegena saṃviggo’’ti. So pana yasmā purimāvatthāya calanaṃ hoti cittassa, tasmā āha ‘‘calito kampito’’ti. Tikhiṇasotena purisenāti bhagavantaṃ sandhāyāha.
“果报现起”意即白昼醒着的状态。白昼行住坐卧亦名为“自在”，谓幽暗者亦可如是观察（参见《小部经》18）。世尊果报现起时，于清晨起床后往外行走。所经验之奋发，即包含强烈智慧，虽生厌倦亦觉振奋，以此为凭借谓“喜悦奋发兼有之”。又因先前有恐惧烦恼，故言“心动摇不定”。对世尊意指极速之人。
§209
209.Dhammadesanaṃ ārabhi yathā vineyyadamanakusalo vasanaṭṭhānaṭṭhenāti idaṃ āramitabbabhāvassa bhāvalakkhaṇavacanaṃ. Āramati etthāti ārāmo, rūpaṃ ārāmo etassāti rūpārāmaṃ, tato eva tanninnabhāvena rūpe ratanti rūparataṃ, tena sammo duppattiyā rūpena sammuditanti rūpasammuditaṃ, tadetaṃ tadabhihatajavanakiccaṃ tattha āropetvā vuttaṃ. Dantantiādīsupi eseva nayo. Dantaṃ damitaṃ. Nibbisevananti vigatavisukāyikaṃ. Guttanti satiyā guttaṃ. Rakkhitanti tasseva vevacanaṃ. Saṃvutanti apanītaṃ pavesanivāraṇena. Tenāha ‘‘pihita’’nti.
法讲说之始，若不能改正，乃修行障碍者，为此说成修学者应当思惟之话。此处“修学”意为僧院，或形色为修学之所，僧俗因而欢喜。若因不善之形色起恶念，则说成“形色迷乱”。“融化”即深入内心，使离苦无恼。以正念护持，即护法。心理收束即为护持，不善之境则被阻止，谓为“覆盖”之意。
§210
210.Uppajjanapariḷāhanti uppajjanakilesapariḷāhaṃ. Kiṃ vacanaṃ vattabbaṃ assāti rūpārammaṇaṃ anubhavitvā samudayādipahānaṃ pariggaṇhitvā parinibbinditvā virajjitvā yo vimutto, tattha kiṃ vuddhihatapariyāyo avassaṃ labhati na labhatīti pucchati. Paribbājako tādise sārabaddhavimuttike vuddhihatoti na vadeyyāti āha ‘‘na kiñci, bho, gotamā’’ti.
生起烦恼贪着称为烦恼贪着。若有何言说，则观形境界时，断除烦恼及其生起，内心已厌弃且远离，此时得解脱者；于是问“对此解脱何复有增减之想？”出家修道者于此时不应萎缩，命曰“无所获也，尊者Gotama”。
§211
211.Teti tayā, ayameva vā pāṭho. Vassaṃ vāso vassaṃ uttarapadalopena, vassituṃ arahatīti vassiko, vassakāle nivāsānucchavikoti attho.
此三者中，或指此经文。云“住雨季以守护不失，雨季止息故应称为雨季者，也称雨季期间由被褥保护之意”。
Nātiucco hoti nātinīcoti gimhiko viya ucco, hemantiko viya nīco na hoti, atha kho tadubhayavemajjhalakkhaṇatāya nātiucco hoti nātinīco. Nātitanūnīti hemantikassa viya na khuddakāni. Nātibahūnīti gimhikassa viya na atibahūni. Missakānevāti hemantikagimhikesu vuttalakkhaṇavomissakāni. Uṇhapavesanatthāyāti niyūhesu purebhattaṃ pacchābhattañca patitasūriyobhāsavasena uṇhassa abbhantarapavesanatthāya. Bhittiniyūhāni nīharīyantīti dakkhiṇapasse bhittīsu niyūhāni nīharitvā karīyanti. Vipulajālānīti puthulachiddāni. Udakayantānīti udakavāhakayantāni.
不能说是过高或过低，应如屋顶一样高，如冬天一般低，却又因二者兼具的摇摆变化，既不算过高也不算过低。所谓不太小，就是如冬天般不小；所谓不过多，则如屋顶般不过多。所谓诡语者，指冬天与屋顶并说时的特征。夏季中暑之意指在迎风侧与背风侧因太阳照射下，体内产热而生内热。依墙而建的屋檐多能遮挡阳光，这些屋檐在南边常敞开。所谓宽广的网，指由粗绳编织而成的网。所谓擎水者，乃指携带水的器具。
Nīluppalagacchake katvāti vikasitehi nīluppalehi gacchake naḷinike katvā. Gandhakalalanti gandhamissakakaddamaṃ. Yamakabhittīti yugaḷabhitti, tassā antare nāḷi, yato udakaṃ abhiruhati. Lohanāḷinti lohamayayantanāḷiṃ. Jālanti tambalohamayaṃ jālaṃ. Heṭṭhā yantaṃ parivattentīti heṭṭhābhāge udakayantaṃ gamenti. Udakaphusite temente vivaṇṇatā māhosīti nīlapaṭaṃ nivāseti. Divākāleti divasavelāya. Ajjhattaṃ vūpasantacitto viharāmīti etena attano phalasamāpattivihāro bhagavatā dassitoti āha – ‘‘tāya ratiyā ramamānoti idaṃ catutthajjhānikaphalasamāpattiratiṃ sandhāya vutta’’nti.
所谓蓝莲梗，是蓝色莲花的梗，非指荷花梗。臭膻味，指散发怪异气味的犊痢树。双重墙指成对并立的墙，中间夹着细管以输送水流。铜制的细管称为铜管。网子乃由铜制绳索编织而成。底部环绕着水流，可旋转。由于喷洒水花而显出色泽的特征，称为能住蓝的器物。日光时刻指白昼时间。内心清净安详地生活，佛言这是第四禅的果报，也称为因止禅所得的安乐。
§212
212.Mahāca nesaṃ papañcoti nesaṃ rājūnaṃ mahāpapañco rājiddhivasena sabbadā sampattivisayo ca, anubhavituṃ na labhantīti adhippāyo. Mante gavesantā vicaranti, na bhogasukhaṃ. Gaṇanā nāma acchinnagaṇanā, na vigaṇagaṇanā na paṇagaṇanā. Āvaṭṭoti yathādhigate dibbe kāme pahāya kāmahetu āvaṭṭo nivatto parivattito bhaveyya. Evaṃ mānusakā kāmāti yathā koci kusaggena udakaṃ gahetvā mahāsamudde udakaṃ mineyya. Tattha mahāsamudde udakameva mahantaṃ vipulaṃ paṇītañca, evaṃ dibbānaṃ kāmānaṃ samīpe upanidhāya mānusakā kāmā appamattakā oramattakā nihīnā, dibbāva kāmā mahantā vipulā uḷārā paṇītā. Samadhigayhāti sammā adhigamanavasena niggayha dibbampi sukhaṃ hīnaṃ katvā tiṭṭhati.
此处说“大不净”，乃指王侯大臣们具有极其复杂的王权妄想，终无法真正领悟世间常乐之义，是执政者的痴愚。所谓数数，是不断的数，但不是穷尽的数，也不是算术之数。所谓焦躁，是弃掉欲乐后，内心烦乱不安的状态。如人舀水入桶，却将其倒入大海，大海水浩瀚丰富，故人的水只是极少。诸天的欲乐福报依此而被形容，人间的欲乐较为微细有限，天人之乐则广大丰盛。所谓明确获得，是指正确定得，以此论及众生得受低劣的快乐。
§213
213. Ārogyahetukaṃ sukhaṃ assa atthīti sukhī, taṃ panassa rogavigamatovāti āha ‘‘paṭhamaṃ dukkhito pacchā sukhito’’ti. Serī nāma attādhīnavuttīti āha ‘‘serī ekako bhaveyyā’’ti. Attano vaso sayaṃvaso, so etassa atthīti sayaṃvasī. Aṅgārakapallaṃ viya kāmavatthupariḷāhahetuto. Tacchetvāti ghaṭṭetvā, kaṇḍūyitvāti attho.
说有因健康而生之快乐，谓之幸福；他因疾病消除而生，就称为“先苦后乐”。“身体”是自我根基的意思，谓“独立存在”。比作灯炭，是烦恼欲爱之苦的来源。割断比喻为“打碎跌落”。
§214
214. Yena kāyo madhurakajāto hoti, taṃ kira kuṭṭhaṃ chaviṃ vināseti, cammaṃ chiddajātaṃ viya hoti. Tenevāha ‘‘upahatakāyappasādo’’ti. Paccalatthāti paṭilabhi. Avijjābhibhūtatāya virodhipaccayasamāyogena paññindriyassa upahatattā. Āyatiṃ dukkhaphalatāya etarahi ca kilesadukkhabahulatāya kāmānaṃ dukkhasamphassatā, tadubhayasaṃyuttesu tesu ca taṃ asallakkhitvā ekantasukhābhiniveso viparītasaññāya, na kevalāya sukhavedanāya sukhāti pavattasaññī.
谓由身体产生甜美之欲，能破除麻风疮般的袒露瘙痒；就如剥下皮肤一般。称为“伤害身体后的轻安”。“得到用处”指体现其意义。由于无明执著，与对抗原因结合，导致智慧感官的受损。由于未来苦的显现和烦恼之苦繁多，欲乐中所生的苦痛及其混合体，被这种不真实的专注覆盖，只以快乐之感知为乐是错觉。
§215
215.Tānīti kuṭṭhasarīre vaṇamukhāni. Asucīnīti asubhāni. Duggandhānīti vissagandhāni. Pūtīnīti kuṇapabhūtāni. Idānīti etarahi. Nakhehi vippatacchanaaggiparitāpanehi atinippīḷanakāle pāṇakā…pe… paggharanti, tena vedanā tanukā hoti. Evanti vuttanayena vedanāya tanukabhāvato.
“瘙痒”指排泄之际身体的瘙痒。称为污秽、不美观。谓有臭味。称为腐烂。此时，此地。指甲因磨损而流血，引起强烈灼痛，故身体感受痛苦。通过以上叙述，论证身体之痛苦为其本性。
Ārogyabhāve dhanalābhādilābhuppattito, asati ca ārogye lābhassa niratthakabhāvato, diṭṭhadhammikādisabbasampattīnaṃ lābhassa nimittabhāvato ca ārogyaparamā lābhā. Nibbāne sukhuppattito, asati ca nibbānādhigame tādisassa sukhassa anupalabbhanato, sabbasaṅkhatavivittattā ca sabbaso ca saṃsāradukkhābhāvato, adhigate ca tasmiṃ sakalavaṭṭadukkhābhāvato ca nibbānaṃ paramaṃ sukhaṃ. Pubbabhāgamaggānanti kāyānupassanādibhedabhinnānaṃ ariyamaggassa pubbabhāgiyānaṃ maggānaṃ. Tesañca amatagāmitā nāma tanninnatāvaseneva sacchikiriyāvasenāti āha ‘‘pubbabhāgagamaneneva amatagāmina’’nti. Aṭṭhaṅgiko ariyamaggo khemo sabbaparissayasamugghātanena anupaddutattā, taṃsamaṅgīnaṃ sabbaso anupaddutattā taṃsamaṅgīnaṃ sabbaso anupaddavahetuto ca. Laddhivasena gahitāti sassatavādādīhi kevalaṃ tesaṃ laddhivasena tathā gahitā. Khemaamatagāminanti iminā hi ‘‘khemaṃamatagāmina’’nti vibhattialopena niddeso, attho pana vibhattilopena daṭṭhabboti dasseti.
健康的存在由于获得财富等利益而生，但由于缺乏健康，获得利益没有意义。因为一切现世利益皆依有见等种种因缘而成，健康是至高无上的利益。涅槃因获得快乐而生，但因无法见得那种快乐而无从获得涅槃；此外，由于一切有漏法已断故，涅槃具备了超越轮回苦的特质，故涅槃为至极快乐。所谓“前行”，即有所分别的圣道阶段，是圣道各部分的先行阶段。又所谓“不死的道路”，是其无生灭性事实的证知，故称“前行而终达不死”。八正道为安全的圣道，因断除一切烦恼无复生起，故其各部分皆无损坏，也为无损坏的原因。所谓“得到而涵摄”，是指断除常见等错误见解后，彻底涵摄于道。所谓“安全不死的路”，此语为分解省略之指，对应的意思则应从省略处补全理解。
§216
216.Anomajjatīti anu anu omajjati. Aparāparaṃ hatthaṃ heṭṭhā otārento majjati.
216. Anomajja意为逐次沉没。手先后从上往下浸入水中。
§217
217.Chekanti ghanabhāvena vītaṃ. Ghanamaṭṭhabhāvena sundaraṃ hotīti āha ‘‘sampanna’’nti. Sādhūhi paramappicchasantuṭṭhehi lāto gahitoti sāhuḷi. Saṅkāracoḷakaṃ niccakāḷakaṃ.
217. Chekanti意指凝重的性质被消除。因具有适中的厚重，如美好般，故谓“完善”。善人以极大的欢喜满足而把杆子拿起，是货主。聚合、坚实、常恒不变。
§218
218. Tattha tattha rujanaṭṭhena vibādhanaṭṭhena rogova bhūto. Vipassanāñāṇenapi sikhāppattena ārogyaṃ ekadesena passati, nibbānañca vaṭṭapaṭipakkhatoti āha ‘‘vipassanāñāṇañcevā’’ti.
218. 那里疾病因各种痛苦、折磨而生。通过智慧知识的攀缘，健康于一处得见，涅槃则反其轮转，故云“亦因智慧知识”。
§219
219.Antarāti paṭhamuppatti jarāmaraṇānaṃ vemajjhe. Upahatoti pittasemhādidosehi dūsitabhāvena kathito. Pittādidose pana bhesajjasevanāya nivattento upahataṃ paṭipākatikaṃ karonto cakkhūni uppādeti nāma. Vinaṭṭhānīti anuppattidhammataṃ āpannāni.
219.生死疲惫时出现初发病痛。说“伤害”指因胆汁、痰等肮脏病症所致。胆汁等病症则通过药物施用而消失，所谓伤害之实施者乃产生眼力者。无摧毁者即因无法遭遇病苦而获得。
§220
220.Pubbe vutte sāhuḷiyacīre. Vaṭṭe anugatacittenāti anamatagge saṃsāravaṭṭe anādīnavadassitāya anugāmicittena.
220. 先前已说，货主久远常存。因心随轮回流转，是轮回流转中的从属心，未见恐怖，因随行而转。
§221
221.Dhammassāti nibbānassa. Anudhammanti anurūpaṃ niyyānadhammaṃ. Tenāha ‘‘anucchavikaṃ paṭipada’’nti. Pañcakkhandheti pañcupādānakkhandhe dasseti. ‘‘Dīgharattaṃ vata, bho’’tiādinā pāḷiyaṃ vivaṭṭaṃ dassitaṃ. Tenāha ‘‘upādānanirodhāti vivaṭṭaṃ dassento’’ti. Sesaṃ suviññeyyameva.
221.“法”即“涅槃”。所谓“相随法”是指相应于出离的法门，由此说有“逐步相续的修行行路”。“五蕴”具体是指“五取蕴”，即五种身心构成的聚合。长久以来，用「呗嘛」等语言清楚展开说明。因而说“断除取蕴”时，能清楚显现断尽之理。剩余的教义，当得到充分了知。
Māgaṇḍiyasuttavaṇṇanāya līnatthappakāsanā samattā. · 玛甘迪亚经注释之隐义阐明已竟。
6. Sandakasuttavaṇṇanā六、散德咖经注释
§223
223. Devena vassena kato sobbho devakatasobbho. Tenāha ‘‘vasso…pe… rahado’’ti. Guhāti paṃsuguhā pāsāṇaguhā missakaguhāti tisso guhā. Tattha paṃsuguhā udakamuttaṭṭhāne ahosi ninnaṭṭhānaṃ pana udakena ajjhotthataṃ. Umaṅgaṃ katvāti heṭṭhā suduggaṃ katvā. Anamataggiyaṃpaccavekkhitvāti ‘‘na kho so sattāvāso sulabharūpo, yo iminā dīghena addhunā anāvuṭṭhapubbo’’tiādinā (ma. ni. 1.160) idañca taḷākaṃ mayā vutthapubbaṃ bhavissati, tampi ṭhānaṃ so ca attabhāvo apaññattikabhāvaṃ gatoti evaṃ anamataggiyaṃ paccavekkhitvā tādisaṃ ṭhānaṃ gantuṃ vaṭṭati. Iminā nayena samuddapabbatadassanādīsupi paccavekkhaṇāvidhi veditabbo.
223.因天年限而成的“天身”，称为“天身之身”。说为“雨季……及……雷电”(原文逐句列举)。“窟穴”包括尘埃窟、岩石窟及泥土窟三种。其中尘埃窟位于水面之上，泥土窟位于水下，为水托起。所谓“生长”，即从下方增生软弱部分。所谓“无数回顾察”，是指“这非人身的常见形态，非由此久远未被破坏的生命所具”。由此说，这个水池如先所述，从前自行出现，其本自相续存在，非由无智之体所成。如此“无数回顾察”表明，诸此场所乃自性自生，故得成理。依此引导，应知海洋、山岳所现等，也须如其观察法而得知。
Uccaṃ nadamānāyāti uccaṃ katvā saddaṃ karontiyā kāmassādabhavassādādivatthunti ‘‘ayañca ayañca kāmo iṭṭho kanto manāpo, asuko bhavo iṭṭho kanto manāpo, evamayaṃ loko piyehi piyataro’’ti evaṃ kāmassādabhavassādalokassādādisaṅkhātaṃ vatthuṃ. Duggatito saṃsārato ca niyyāti etenāti niyyānaṃ, saggamaggo mokkhamaggo ca, taṃ niyyānaṃ arahati, niyyāne vā niyuttāti niyyānikā, niyyānaṃ vā phalaṃ etissā atthīti niyyānikā, vacīduccaritādisaṃkilesato niyyātīti vā niyyānīyā, ī-kārassa rassattaṃ ya-kārassa ca ka-kāraṃ katvā niyyānikā, cetanāya saddhiṃ samphappalāpā veramaṇi. Tappaṭipakkhato aniyyānikā, tassā bhāvo aniyyānikattaṃ, tasmā aniyyānikattā. Tiracchānabhūtāti tirokaraṇabhūtā. Gehassitakathāti kāmapaṭisaṃyuttakathā. Kammaṭṭhānabhāveti aniccatāpaṭisaṃyuttacatusaccakammaṭṭhānabhāve. Saha atthenāti sātthakaṃ, hitapaṭisaṃyuttanti attho. Visikhāti gharasanniveso, visikhāgahaṇena ca tannivāsino gahitā ‘‘gāmo āgato’’tiādīsu (sārattha. ṭī. 1.ācariyaparamparakathāvaṇṇanā) viya. Tenevāha ‘‘sūrā samatthā’’ti ‘‘saddhā pasannā’’ti ca. Kumbhaṭṭhānappadesena kumbhadāsiyo vuttāti āha ‘‘kumbhadāsikathā vā’’ti.
“高声发响”，谓高声发出声响，如因欲乐及烦恼等发作音声，此乃因欲乐及烦恼烦秽诸因所成的显现。此处说“此欲乐及烦恼之世间，以其所依缘而有诸缘生境界”。“远离恶趣轮回”即远离恶道轮回，故“出离”亦称天道、解脱道。此出离即是阿拉汉所乘。言“依义断恶道及断恶道者断恶行等，谓依意念共同斥逐杂秽之语、行为、意念。对立面则为不由意制止而起的恶行称为反出离，因此称为‘非出离’”。所谓“倒错”的是指逆入三途轮回。所谓“居家说法”即指出离欲界之说。所谓“业处的修持”即四圣谛中无常的实现。说“与此同理”即言此义理是明了且有利益的。所谓“围畔、围畔守护”乃指居住村落的防护整备等，及其守护者之意义。如师传云：“酒乃可受教、可信解”。“壶地”言代指佛教盂兰盆意及相关例说。
§228
228. Vohāro viya tesaṃ tathā vohāramattaṃ gahetvā vuttaṃ ‘‘brahmacariyavāse’’ti. Akatāti samena, visamena vā kenaci hetunā na katā na vihitā. Katavidho karaṇavidhi natthi etesanti akaṭavidhā. Padadvayenapi loke kenaci hetupaccayena nesaṃ anibbattataṃ dasseti. Iddhiyāpi na nimmitāti kassaci iddhimato cetovasippattassa devassa, issarādino vā iddhiyāpi na nimmitā. Animmātāti kassaci animmāpitā. Rūpādijanakabhāvanti rūpasaddādīnaṃ paccayabhāvaṃ, rūpādayopi pathaviyādīhi appaṭibaddhavuttikāti tassa adhippāyo. Yathā pabbatakūṭaṃ kenaci anibbattitaṃ kassaci ca anibbattanakaṃ, evametepīti āha ‘‘pabbatakūṭā viya ṭhitāti kūṭaṭṭhā’’ti. Yamidaṃ bījato aṅkurādi jāyatīti vuccati, taṃ vijjamānameva tato nikkhamati nāvijjamānaṃ, aññathā aññatopi aññassa upaladdhi siyāti adhippāyo. Evaṃ ṭhitāti evaṃ nibbikārā ṭhitā. Ubhayenapīti atthadvayenapīti vadanti. ‘‘Kūṭaṭṭhā esikaṭṭhāyiṭṭhitā’’ti padadvayenapi. Tesaṃ sattannaṃ kāyānaṃ. Ṭhitattāti nibbikārābhāvena ṭhitattā. Na calantīti vikāraṃ nāpajjanti. Vikārābhāvato hi tesaṃ sattannaṃ kāyānaṃ esikaṭṭhāyiṭṭhitatā. Aniñjanañca atthato pakatiyā avaṭṭhānamevāti dassetuṃ ‘‘na vipariṇāmentī’’ti vuttaṃ. Tathā avipariṇāmadhammattā eva te aññamaññaṃ na byābādhenti. Sati hi vikāraṃ āpādetabbatāya byābādhakatāpi siyā, tathā anuggahetabbatāya anuggāhakatāti tadabhāvaṃ dassetuṃ pāḷiyaṃ ‘‘nāla’’ntiādi vuttaṃ.
228.“生活举止”如同其生活品质，尤其以修持清净戒行为“梵行僧”。所谓“未作”谓暂未作、断未作，或由于某种因缘未作事。说“无作类”即指无以此作功能之类别。以词对立于世间，指因缘导致世间中某些事物未发生。神通亦有被他识心障碍而不可现证者。谓神通的变现非必真实外现。所谓“非生”，指未受生之义。又谓“色等起因性”，即色与声等法皆起因缘而生，且色与地等不受强迫。譬如山峰有其自然形成，与人为无所穿破，故说“如山峰立于处”。谓“由种子发芽生长”说其从种子开始，出芽生长。由此谓“稳定”，即其不变不乱终成形态。谓“两者缘起”而言。谓“峰立”与“门柱立”为对仗名词。其有七身躯。谓“稳固”是因其坚实不变。谓“不动”，即无变化；变化缺失即此三身坚实且不动。谓“不退转”，指不生变异。义是说它们彼此不相侵扰。谓“法无常”即不能互相扰乱。言“有念则扰乱”，故有扰乱性，亦有依赖故稳定不失；故用「不变」以明其本义。
Pathavī eva kāyekadesattā pathavīkāyo. Hantuṃ vā ghātetuṃ vā samattho nāma natthi jīvasattamānaṃ kāyānaṃ niccatāya nibbikārabhāvato, eteneva nesamahantabbatā aghātetabbatā atthato vuttāyevāti daṭṭhabbā. Tathā hi vuttaṃ ‘‘sattannaṃtveva kāyāna’’ntiādi. Sotuṃ vā sāvetuṃ vā samattho nāma natthīti paccekaṃ nesaṃ savanesu asamatthattā tadekadesādīsupi asamatthataṃ dīpeti. Yadi koci hantā natthi, kathaṃ satthappahāroti āha ‘‘yathā muggarāsiādīsū’’tiādi. Kevalaṃ saññāmattameva hoti, hananaghātanādi pana paramatthato nattheva kāyānaṃ avikopanīyabhāvatoti adhippāyo. Kevalaṃ takkamattena niratthakaṃ diṭṭhiṃ dīpetīti etena yasmā takkikā niraṅkusatāya parikappanassa yaṃ kiñci attanā parikappitaṃ sārato maññamānā tatheva abhinivissa takkadiṭṭhiggāhaṃ gaṇhanti, tasmā na tesaṃ diṭṭhivatthusmiṃ viññūhi vicāraṇā kattabbāti dasseti. Kecīti sārasamāsācariyā. Pañcindriyavasenāti pañcarūpindriyavasena. Kammanti laddhi kammabhāvena supākaṭattā. Avaṅkakathātāraṇādikā dvāsaṭṭhi paṭipadā. Ekasmiṃ kappeti ekasmiṃ mahākappe.
地为一切身为一体，所谓地界身。以此众生之身，因其具坚稳性质，不能谋害亦不可被杀，这是其身所具之恒常且不动理教说，故须如是观察。又谓“此为七身躯”（声说法）。谓“不可听取”、不可接受，也谓对各自独立的视听端不等能。若无人能杀害，如何舍弃教法？谓“如砧座等物”，表示仅余感知，而杀戮本体及伤害之理从本质上不存在。仅通过推理而立说，即是“理智观”的表达。因此智者对该观点无需深入议论。所谓总结述者。谓“五根法则”即五种感知根。如业指由业所生成且清晰明显。谓“迂回论述”等，共有六十二道修行法门。一生时间，把握一生长劫。
Purisabhūmiyoti padhānapuggalena niddeso, itthīnampetā bhūmiyo icchanteva. Bhikkhu ca pannakotiādi tesaṃ pāḷiyeva. Tattha pannakoti bhikkhāya vicaraṇakoti vadanti, tesaṃ vā paṭipattiṃ paṭipannako. Jinoti jiṇṇo, jarāvasena nihīnadhātukoti vadanti, attano vā paṭipattiyā paṭipakkhaṃ jinitvā ṭhito. So kira tathābhūto kassacipi dhammaṃ na katheti, tenāha ‘‘na kiñci āhā’’ti. Alābhinti ‘‘so na kumbhimukhā paṭiggaṇhatī’’tiādinā (dī. ni. 1.394) nayena vuttaalābhahetusamāyogena alābhiṃ. Tato eva jighacchādubbalaparetatāya sayanaparāyaṇaṃ samaṇaṃ pannabhūmīti vadati.
“人地”以重视之人格表达，意谓女子所欲之地亦如是。谓比库名“智慧者”等语皆是巴利文字。谓“智慧者”，指从事修行之遍行者。谓“征服”，为驾驭、克服老死等。谓持守其正行，以贏得对对立的克服而立于正法中。此人无法言说真法，故说“无所言”。谓无得，意指所谓“此人未受任何实质收获”，说其“非手中之物所持者”。之后因其渴望稍弱等，而称此为智慧者中有所缺失，常居于眠懒，但属正智者。
Ājīvavuttisatānīti sattānaṃ ājīvabhūtāni jīvikāvuttisatāni. Pasuggahaṇena eḷakajāti gahitā, migaggahaṇena rurugavayādisabbamigajāti. Bahū devāti cātumahārājikādibrahmakāyikādivasena nesaṃ antarabhedavasena bahū devā. Tattha cātumahārājikānaṃ ekacco antarabhedo ‘‘mahāsamayasuttena’’ (dī. ni. 2.331 ādayo) dīpetabbo. Mānusāpi anantāti dīpadesakulavaṃsājīvādivibhāgavasena mānusāpi anantabhedā. Pisācā eva pesācā, te aparapetādayo mahantā veditabbā.
阿耨趣活者，谓众生因生命而具生命身。以聚合为例，象群为依，乃聚合而成鹿类。众多天人，则是由四大帝王天及初禅梵天等境界所成，虽无明确界分，然为多众天人。此中四大帝王天之一部分虽无异，然当以大集经中所说区别阐明。人间亦有无量差别，如灯火族系之众生差异。鬼魅即恶鬼，彼众庞大而不相通，因差别明显须辨知。
Chaddantadahamandākiniyo kuḷīramucalindanāmena vadati. Gaṇṭhikāti pabbagaṇṭhikā. Paṇḍitopi…pe… uddhaṃ na gacchati, kasmā? Sattānaṃ saṃsaraṇakālassa niyatabhāvato.
火焰吞噬及猛火焰等是指"烧火毒焰"，俗称酷寒酷热之意。项链指散乱之项链。且智者也不向上进步，为何如此？因众生在轮回时段中，处于固定命运所致。
Aparipakkaṃ saṃsaraṇanimittaṃ sīlādinā paripāceti nāma sīghaṃyeva visuddhippattiyā. Paripakkaṃ phussa phussa patvā patvā paripakkabhāvāpādanena byantiṃ karoti nāma. Suttaguḷeti suttavaṭṭiyaṃ. Nibbeṭhiyamānameva paletīti upamāya sattānaṃ saṃsāro anukkamena khīyateva, na tassa vaddhīti dasseti paricchinnarūpattā.
未成熟的轮回因缘，乃由戒律等修习渐趋成熟，学者由此很快能证到净化状态。成熟则是时序渐进，若反复成熟或不成熟状态现起，则带来成熟之果效。经文聚合似一圈。轮回若被比作酒浆缓缓耗尽，则无增长之义，阐明其消减渐灭的特征。
§229
229.Niyativāde pakkhipantoti sabbaññutaṃ paṭijānitvāpi padesaññutāya asampāyamāno tattha attano aññāṇakiriyaṃ pariharituṃ asakkonto ca ‘‘evamesā niyatī’’ti niyativāde pakkhipanto.
有关命定论，虽已具通达，但因对境界知见未足，不能避开自我无明，反被命定执著所缠绕，于是心观「此即命定」。
§230
230. Dhammakathāya apassayabhūto anussavo etassa atthīti anussavī, tenevassa apassayavādaṃ dassetuṃ ‘‘anussavanissito’’ti āha. Savanaṃ saccatoti yaṃ kiñci anussavaṃ, taṃ savanaṃ saccanti gahetvā ṭhito. Piṭakasampadāyāti ganthasampādanena, tādisaṃ ganthaṃ paguṇaṃ vācuggataṃ katvā taṃ nissāya dhammaṃ katheti. Tenāha ‘‘vaggapaṇṇāsakāyā’’tiādi.
说法中，未具智慧者名为诵持者。对此诵持者，为说明其错误之见，谓之依诵持。听闻即真实，谓取所闻之法即为真实之听闻。三藏成就意指经籍整理，诵持者依此整理分类而传法。故谓之“分卷”；此由此得名。
§232
232.Mandapaññoti parittapañño. Momūhoti sammuyhako. ‘‘Evantipi me no’’tiādinā vividho nānappakāro khepo vācāya paravādānaṃ khīpanaṃ vācāvikkhepo, taṃ vācāvikkhepaṃ, na marati na pacchijjati yathāvutto vādavikkhepo etāyāti amarā, tattha pavattā diṭṭhi amarāvikkhepo, taṃ amarāvikkhepaṃ. Apariyantavikkhepanti ‘‘evampi me no’’tiādinā pucchitassa apariyosāpanavasena vikkhepaṃ. Ito cito ca sandhāvati ekasmiṃ sabhāve anavaṭṭhānato. Gāhaṃ na upagacchatīti micchāgāhatāya uttaravidhānāya purimapakkhaṃ ṭhapetvā gāhaṃ na upagacchati. Amarāsadisāya amarāya vikkhepoti amarāvikkhepo.
愚痴智慧者，愚钝无明。『我如是也』依此语重重变化指示各种愚痴错乱，如断言之言。此断言之语永不死灭，不生后世，就如逻辑争执中斥责无果，此即为无死断言错乱。所说断言众生所执为无死见。无边断言是“我如是也”等言语所产生之无尽散乱。此处无尽散乱乃“我如是也”等语为根本起，迅速相续不绝于一境界无停歇。谓言语不前进以回复错误为正，先后顺序颠倒，故言不予接近，谓先放置于错误方，为阻止言语曲解而设的对答。无死为无死断言论之所系，与无死之见相连。
Idaṃ kusalanti ettha iti-saddo pakārattho, iminā pakārenāti attho. Amarāvikkhepiko yathā kusale, evaṃ aññasmiṃ yaṃ kiñci kenaci pucchitaṃ atthaṃ attano aruccanatāya ‘‘evantipi me no’’tiādinā tattha tattha vikkhepaññeva āpajjati, tasmā ‘‘evantipi me no’’tiādi tattha tattha pucchitākārapaṭisedhanavasena vikkhipanākāradassanaṃ. Nanu cettha vikkhepavādino vikkhepapakkhassa ananujānanaṃ vikkhepapakkhe avaṭṭhānaṃ yuttanti? Na, tatthāpi tassa sammūḷhassa paṭikkhepavaseneva vikkhepavādassa pavattanato. Tena vuttaṃ ‘‘no’’ti. Tathā hi sañcayo belaṭṭhaputto raññā ajātasattunā sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho paralokattikādīnaṃ paṭisedhanamukhena vikkhepaṃ byākāsi.
此处『善』一词的含义，即是如斯表达的意义。譬如说，所谓不生动摇的善法，如是他境何人问及某义时，因厌弃自己的观点而说『我也是如此』，如此一来在彼境彼时即发生动摇，故以『我也是如此』等否定问方的方式，示以动摇否定之相。岂非此动摇论者不许可异说一方的立场，于否定一方为止守护其立场耶？不然，即便如此，因其对立的动摇论发生彻底反驳故而立动摇论。故有云『不可』。实则彼积累谈论，如草地生火者，未生怨敌王询问『现见此般般禅果』，因其是否定他世等意故，显露动摇之意。
Etthāha – ‘‘nanu cāyaṃ sabbopi amarāvikkhepiko kusalādayo dhamme paralokattikādīni ca yathābhūtaṃ anavabujjhamāno tattha tattha pañhaṃ puṭṭho samāno pucchāya vikkhepamattaṃ āpajjati, tassa kathaṃ diṭṭhigatabhāvo. Na hi avattukāmassa viya pucchitamatthaṃ ajānantassa vikkhepakaraṇamattena tassa diṭṭhigatikatā yuttā’’ti? Vuccate – na heva kho pucchāya vikkhepakaraṇamattena tassa diṭṭhigatikatā, atha kho micchābhinivesavasena. Sassatābhinivesena micchābhiniviṭṭhoyeva hi puggalo mandabuddhitāya kusalādidhamme paralokattikādīni ca yāthāvato appaṭipajjamāno attanā aviññātassa atthassa paraṃ viññāpetuṃ asakkuṇeyyatāya musāvādabhayena ca vikkhepaṃ āpajjatīti. Atha vā puññapāpānaṃ tabbipākānañca anavabodhena asaddahanena ca tabbisayāya pucchāya vikkhepakaraṇaṃyeva sundaranti khantiṃ ruciṃ uppādetvā abhinivisantassa uppannā visuṃyeva sā ekā diṭṭhi sattabhaṅgadiṭṭhi viyāti daṭṭhabbā, indriyabaddhato ca tatiyaṭṭhānabhāve dassito.
此处如言曰：『难道此处一切无生动摇的善法等，及他世存在等，因无闻达实相而数处被问时，因问者之动摇程度而产生相应动摇意，其见解成何种状态？因其无法自止，常如欲止问时而不知因问所致动摇的深入，因而变为见解堕落，岂合适乎？』答曰：并非仅因问者之动摇基础而堕见，后因错误取见之执著及常存执着之误止，才使愚癡人对诸善及彼他世等真谛，不能真正予以了解，且因愚癡与妄语之惧怖而生起动摇。此外或因对福德与恶报不了解及不舍离之无明而生起问时之动摇基础，在此基础上生起喜爱、贪著、惭愧等，从而使对方人心生不净欲，此见即称七分见堕，受根执禁缚而显现为第三境界。
§234
234.Sannidhikārakaṃkāmeti ettha anindriyabaddhāni adhippetānīti tilataṇḍulādiggahaṇaṃ, tassa lokassa appasādaparihāratthaṃ kadāci taṇḍulanāḷiādisaṅgahaṇakaraṇaṃ sandhāya vuttaṃ ‘‘tilataṇḍulādayo paññāyantī’’ti.
此处称为『近因作用疑问』，是指非由根执所束缚之疑问。言及浊米等摄聚，则为当时世间为消除不安而在某时有所谓米筒等聚集之事，故称『浊米诸者乃是智慧者』。
§236
236.Ājīvakā matā nāmāti ime ājīvakā sabbaso sammāpaṭipattirahitā micchā eva ca paṭipajjamānā adhisīlasaṅkhātassa sīlajīvitassa abhāvena matā nāma. Puttamatāti mataputtā. Samaṇe gotame brahmacariyavāso atthīti samaṇaṃ eva gotamaṃ parisuddho suparipuṇṇo takkarassa sammā dukkhakkhayāvaho brahmacariyavāso atthi. Etenettha dhammasudhammatādidīpanena buddhasubuddhatañca dīpeti, aññattha natthīti iminā bāhirakesu tassa abhāvaṃ. Sesaṃ suviññeyyameva.
所谓『阿耆婆见』，意指此等阿耆婆行者，皆悉无正行，错误修习不善，因品行生活无有威仪故称为阿耆婆见。所谓『子息，子嗣』。谓于沙门果德玛处有断除欲乐之正行者。即指独尊为沙门的果德玛，品行清净，智慧十足，善能速证苦灭道之行者。于此处以明法正理及佛子师资之明示，指示正觉地位，不得他意，即此在外处无此存在，此理应深察。
Sandakasuttavaṇṇanāya līnatthappakāsanā samattā. · 《散达咖经注释》的隐义阐明完毕。
7. Mahāsakuludāyisuttavaṇṇanā七、《大萨古鲁伍答夷经注释》
§237
237.Abhiññātāti ediso ediso cāti abhilakkhaṇavasena ñātā. Appasaddassa vinīto, appasaddatāya mandabhāṇitāya vinītoti ca appasaddavinītoti vuccamāne aññena vinītabhāvo dīpito hoti, bhagavā pana sayambhuñāṇena sayameva vinīto. Tasmā pāḷiyaṃ ‘‘appasaddavinīto’’ti na vuttaṃ. Tenāha ‘‘na hi bhagavā aññena vinīto’’ti.
所谓『具足通达』者，谓明知各别各别之理，依此区别知晓。所谓『端正柔和』，是指以柔和之语调示人，语调不粗猛，体现恭敬柔软。虽然佛陀以自觉神通安立自身，但因其柔和，以故未言巴利语中所谓『端正柔和』，故作云『佛陀未以他法柔和示人』。
§238
238.Hiyyodivasaṃupādāya tato āsannāni katipayāni divasāni purimāni nāma honti, purimānīti ca pubbakāni, atītānīti attho. Tato paranti yathā vuttaatītadivasato anantaraṃ paraṃ purimataraṃ atisayena purimattā. Iti imesu dvīsu pavattito yathākkamaṃ purimapurimatarabhāvo, evaṃ santepi yadettha ‘‘purimatara’’nti vuttaṃ, tato pabhuti yaṃ yaṃ oraṃ, taṃ taṃ paraṃ, yaṃ yaṃ paraṃ, taṃ taṃ ‘‘purimatara’’nti vuttaṃ hoti. Kutūhalayuttā sālā kutūhalasālā yathā ‘‘ājaññaratho’’ti. Ime dassanādayo.
所谓『一天之积聚』，即指过去之若干天，谓过去之时。此处所谓过去者，谓先时也。若后而言之，谓已记述过去一日之后，有更先日者，先日乃居于更前。由此于此二者中，显现前后先后的相事。亦如若论及『较为先者』时，则随之，晨转昏，昏转晨，依次连转，此便谓为先后之相。此乃趣味之所在，如欲知趣味所在之处。此即观照诸此见等诸因缘之理。
Ayathābhūtaguṇehīti ayathābhūtaṃ micchādīpitaatthamatteneva ugghositaguṇehi samuggato ghosito. Taranti atikkamanti etenāti titthaṃ, aggamaggo. Diṭṭhigatikamaggo pana ayathābhūtopi tesaṃ tathā vitaraṇaṃ upādāya titthanti voharīyatīti taṃ karontā titthakarā. Osaratīti pavisati.
“Ayathābhūtaguṇe”者，谓不真实之性。所谓不真实者，乃指错误且曲解的意义，单独依着永远错误、被宣扬于世的性质而聚合、宣扬者。由此超越、超越此者，所以称为“等持、显现之处”，谓为教团、教道。至于“见相往”的教道，即使是不真实者，诸人亦应依靠其教义的分布来修习，因而称为“等持者教理”，是以那些制造等持者的人，称为等持制造者。至于“卸去”者，谓入止也。
§239
239.Sahitanti pubbāparāviruddhaṃ. Na kiñci jātanti paṭiññādosahetudosaudāharaṇadosaduṭṭhadosatāya na kiñci jātaṃ. Tenāha ‘‘āropito te vādo’’ti. Vadanti tena paribhāsantīti vādo doso. Sabhāvakkosenāti sabhāvato pavattakoṭṭhāsena.
239.“Sahitanti”者，意为前后不相悖。所谓故障损坏或起因，譬如行为恶、罪过、示范恶行、恶言恶语、等诸恶相，皆无所生起。故而说：“你的论断被加诡论。”言“诡论”即是“争论”，谓争论之为“恶”，为本质上的驱动。
§240
240.Pīḷeyyāti madhubhaṇḍena saha bhājane pīḷetvā dadeyya. Sabrahmacārīhi sampayojetvāti sahadhammikehi viheṭhanapayogaṃ katvā, tenāha ‘‘vivādaṃ katvā’’ti.
240.“Pīḷeyyāti”者，谓当与食物一起用具压榨。所谓同修者间的纠纷，谓彼此用善法调和，故说“曾发生争端”。
§241
241.Itarītarenāti paṇītato itarena. Tenāha ‘‘lāmakalāmakenā’’ti.
241.『以次等』者，乃相对于胜妙而言之次等。故云『以劣等之劣等』也。
§242
242.Bhattakosakenāti kosakabhattena, khuddakasarāvabhattakenāti attho. Beluvamattabhattāhārāti billapamāṇabhattabhojanā. Oṭṭhavaṭṭiyāti mukhavaṭṭiyā. Sabbākārenevāti sabbappakāreneva. Anappāhāroti na vattabbo kadāci appāhāroti katvā. Tattha ativiya aññehi avisayhaṃ appāhārataṃ bhagavato dassetuṃ ‘‘padhānabhūmiya’’ntiādi vuttaṃ. Mayāti nissakkavacanaṃ. Visesatarāti tena dhammena visesavantatarā.
242.“Bhattakosakenāti”者，谓以粮食簿记之粮食。所谓以少量粮食为食者，意指分量微小的食物。所谓“口周”为口环带的意思。“以一切方式”者，谓以各种方法均如是。“无奢侈”者，谓绝不可常有奢侈。此中，曾有他人极为恶意修习者不满足于此，把所舍弃的不奢侈食物向世尊展示，称为“踏地法”等，如是语出现。语素“Mayā”为附属语。“Visesatarāti”者，谓此法特有且最特异者也。
Vatasamādānavaseneva paṃsukūlaṃ dhārentīti paṃsukūlikāti āha – ‘‘samādinnapaṃsukūlikaṅgā’’ti, saddattho pana ‘‘visuddhimagge’’ (visuddhi. 1.24) vuttanayena veditabbo. Piṇḍapātikā sapadānacārinotiādīsupi eseva nayo. Tattha tattha satthena chinditattā satthalūkhāni. Yaṃ yaṃ sappāyaṃ, tasseva gahaṇaṃ uccinanti āha ‘‘uccinitvā…pe… thiraṭṭhānameva gahetvā’’ti. Alābulomasānīti alābulomāni viya sukhumatarāni cīvarasuttaṃsūni etesaṃ santīti alābulomasāni. Pātitasāṇapaṃsukūlanti kaḷevarena saddhiṃ chaḍḍitasāṇamayaṃ paṃsukūlaṃ, yaṃ tumbamatte puḷave odhunitvā satthā gaṇhi.
“Vatasamādānavaseneva paṃsukūlaṃ dhārentīti”者，即是指穿着尘堆衣，称为“持尘堆衣者”。其香味之意，应依照《净道》中所说。乞食者与乞食行者之类同义表达亦然。如是，此处有师者令砍除僧舍楼树。各当食食物，随之升至其所在，谓“升高……仅于牢固的地方取用”。“Alābulomasānīti”者，谓如同无刺的细短毛般的衣缕，谓其束缚之细微衣织细节。“Pātitasāṇapaṃsukūla”者，谓脱落了丝绸及尘埃堆积结合之疏松尘堆衣，是衣服经打磨线头，堆积成尘埃而成其形状，此即登徒子因狂乱而取的尘堆衣。
‘‘Yathāpi bhamaro puppha’’ntiādinā (dha. pa. 49) vuttaṃ madhukarabhikkhācāravataṃ ‘‘piṇḍiyālopabhojanaṃ nissāya pabbajjā’’ti (mahāva. 73, 128) vacanato bhikkhūnaṃ pakatibhūtaṃ vatanti vuttaṃ ‘‘uñchāsake vate ratā’’ti. Vata-saddo cettha pakativatasaṅkhātaṃ sakavataṃ vadati. Tenāha ‘‘uñchācariyasaṅkhāte bhikkhūnaṃ pakativate’’ti. Uccanīcagharadvāraṭṭhāyinoti mahantakhuddakagehānaṃ bahidvārakoṭṭhakaṭṭhāyino. Kabaramissakaṃ bhattaṃ saṃharitvāti kaṇājakamissakaṃ bhattaṃ sampiṇḍitvā. Ummārato paṭṭhāyāti gharummārato paṭṭhāya.
如同蜜蜂围绕花朵一样，被称为“蜜蜂行”的比库行为已被载于《法句经》（49偈），以及《大本毗奈耶》（73,128经文）中言说“依赖布施食粮而出家修道”的比库言说当中，“如同喜好高枝的猴子”亦是明白无误的说法。这里的“瓦塔”一词，在此处被用作表明风的种类，形如众多的风声。故此说明“高枝习性显于出家比库之中”。“站立于高低房门之侧”者，指的是那些拥有大及小房间家的外门柱或门桩。“堆积昆虫米饭”意思是将掉落的谷米和粮食聚集收拢。“守护火宅”是守护房屋的意味。
Cīvarānuggahatthanti cīvarānurakkhaṇatthaṃ. Ettha ca yasmā buddhā nāma sadevake loke anuttaraṃ puññakkhettaṃ, sā cassa puññakkhettatā paramukkaṃsagatā, tasmā sattānaṃ tādisaṃ upakāraṃ ācikkhitvā te ca anuggaṇhantā gahapaticīvaraṃ sādiyanti, catupaccayasantose pana ne paramukkaṃsagatā evāti daṭṭhabbaṃ.
保护僧袍之意，谓保护僧袍的目的所在。此处又因佛陀名为世间诸天所共尊奉，为最高善行之地，故该善行之地达至无上极境。因此僧伽众生在闻知此利益后，便接受却家人赠与的僧袍。他们虽遂于四因缘（布施因缘）感得满足，然仍未达无上乐境，此点可见一斑。
§244
244.Sappaccayanti sahetukaṃ sakāraṇaṃ hutvā dhammaṃ desetīti ayamettha attho. Codako pana adhippāyaṃ ajānanto ‘‘kiṃ panā’’tiādimāha. Itaro ‘‘no na desetī’’tiādinā adhippāyaṃ vivarati. Nidānanti cettha ñāpakaṃ uppattikāraṇaṃ adhippetaṃ, tañca tassa tassa anuppattiyuttassa atthassa paṭipakkhaharaṇato ‘‘sappāṭihāriya’’nti vuccatīti āha ‘‘purimassevetaṃvevacana’’nti. Rāgādīnaṃ vā paṭiharaṇaṃ paṭihāriyaṃ, tadeva pāṭihāriyaṃ, saha pāṭihāriyenāti sappāṭihāriyaṃ. Rāgādipaṭisedhavaseneva hi satthā dhammaṃ deseti.
所谓‘善因’即是‘善缘’，为有助于修习法门的种种条件。此句本意为‘具备原因而修习法门’。而阐述者不理解‘施主’的意义，询问‘到底为何？’等。另一人则以‘佛不曾宣说’等言辞为施主进行辩解。‘原因’此处是指引发智慧产生的种种起因，并将其反面妨碍智慧生起的分别称为‘障碍’。因此谓‘此为前述之言’即如先前所说。此‘障碍’即是对贪嗔等烦恼的内心拒斥，即‘止息之因’，故此佛陀宣说教法即是反斥贪嗔等烦恼。
§245
245.Tassatassa pañhassāti yaṃ yaṃ pañhaṃ paro abhisaṅkharitvā bhagavantaṃ upasaṅkamitvā pucchati, tassa tassa pañhassa. Upari āgamanavādapathanti vissajjane kate tato upari āgacchanakaṃ vādamaggaṃ. Visesetvā vadantoti vattati, ‘‘bho gotama, vattumarahatī’’ti attano vādabhedanatthaṃ āhataṃ kāraṇaṃ attano māraṇatthaṃ āvudhaṃ nidassento viya visesetvā vadanto pahārakena vacanena. Antarantareti mayā vuccamānakathāpabandhassa antarantare. Dadeyya vadeyya. Evarūpesu ṭhānesūti paravādīhi saddhiṃ vādapaṭivādaṭṭhānesu. Te niggahetuṃ mayā desitaṃ suttapadaṃ ānetvā mamayeva anusāsaniṃ ovādaṃ paccāsīsanti.
所谓‘问题之问’，是指弟子们各自带着不同疑问，前围世尊，向佛陀问询相应问题。这里‘上面来访之辩论道路’是指采取解惑和辩论的办法解决疑难。‘特别解释’是说，以特殊言辞阐明所问问题。‘世尊啊，您必须应答’乃依其辩论的分歧所需，提出愿望。这里比作挥击珍宝之人举言说明内心之争执，应与反对者在相应辩论场合共同行法。且以所引经文明示，并遵佛所训令。
§246
246.Sampādemīti manorathaṃ sampādemi. Paripūremīti ajjhāsayaṃ paripūremi. Adhisīleti adhike uttamasīle. Sāvakasīlato ca paccekabuddhasīlato ca buddhānaṃ sīlaṃ adhikaṃ ukkaṭṭhaṃ paramukkaṃsato anaññasādhāraṇabhāvato. Tenāha ‘‘buddhasīlaṃ nāma kathita’’nti. Ṭhānuppattikapaññāti tattha tattha ṭhānaso uppannapaññā. Tenāha ‘‘tatthā’’tiādi. Avasesā paññāti idha pāḷiyaṃ āgatā anāgatā ca yathāvuttañāṇadvayavinimuttā paññā.
‘成就’是指愿望的达成；‘圆满’意谓心愿意志的完成；‘精进’是最高的正行戒律。弟子戒、独觉戒以及诸佛之律均尊重戒律的最高义务并殊胜无比。故云‘此谓佛法之戒’。所谓‘处所而生之智慧’即各处所缘而生的智慧。故称‘此处’如《萨摩耶经》中所言，包括过去与未来相关的智慧二者。
§247
247.Visesādhigamānanti satipaṭṭhānādīnaṃ adhigandhabbavisesānaṃ. Abhiññā nāma cha abhiññā, tāsu ukkaṭṭhaniddesena chaḷabhiññārahatova aggamaggapaññā idha abhiññāti adhippetā, tassa vosānaṃ pariyosānaṃ pāramī paramukkaṃsāti avakaṃsāti ca aggaphalaṃ vuccatīti āha ‘‘abhiññā…pe… arahattaṃ pattā’’ti.
‘殊胜获得’即如念处等法所能获得之种种殊胜境界。‘神通’是指那六种超常神通力，指依胜义义的八圣神通，以阿拉汉为最高成就之道。此‘神通’应以此义为首。‘其终末’是指持戒布施智慧的圆满成果与终极极境。故称为‘圆满功德’，谓为最高成果。文中有言‘神通……如是……获得阿拉汉果’等。
Upāyapadhāneti ariyaphalādhigamanassa upāyabhūte padhāne. ‘‘Anuppannapāpakānuppādādiatthā’’ti gahitā tatheva honti, taṃ atthaṃ sādhentiyevāti etassa atthassa dīpako sammā-saddoti yathāadhippetatthassa anuppannapāpakānuppādādino upāyabhūte, padhānaupāyabhūteti attho. Sammā-saddassa vā yoniso atthadīpakataṃ sandhāya ‘‘yoniso padhāne’’ti vuttaṃ. Chandaṃ janetīti kattukamyatākusalacchandaṃ uppādeti pavatteti vā. Vāyamatīti payogaparakkamaṃ karoti. Vīriyaṃ ārabhatīti kāyikacetasikavīriyaṃ karoti. Cittaṃ ukkhipatīti teneva sahajātavīriyena kosajjapakkhato cittaṃ ukkhipati. Padahatīti sammappadhānabhūtaṃ vīriyaṃ pavatteti. Paṭipāṭiyā panetāni cattāri padāni āsevanābhāvanābahulīkammasātaccakiriyāhi yojetabbāni. ‘‘Padahatī’’ti vā iminā āsevanādīhi saddhiṃ sikhāpattaṃ ussoḷhivīriyaṃ yojetabbaṃ. Vaḍḍhiyā paripūraṇatthanti yāvatā bhāvanāpāripūriyā paripūraṇatthaṃ. Yā ṭhitīti yā kusalānaṃ dhammānaṃ paṭipakkhavigamena avaṭṭhiti. So asammosoti so avināso. Yaṃ vepullanti yo sabbaso vipulabhāvo mahantatā. Bhāvanāpāripūrīti bhāvanāya paripūritā. Atthotipi veditabbaṃ purimapacchimapadānaṃ samānatthabhāvato.
“Upāyapadhāna”者，为圣果取得中因由之努力。谓“未生恶法之不生等义”而言此，此义确立无疑。此义之灯即正信，谓依所说之义，未生恶法等为因由而生，故为“努力因由”之义。正信之善明故，得“正志努力”，言其应当理智地努力。欲生者，乃生欲，生不可善之欲望也。努力者，行为力行也。起勇猛者乃身心勇猛之行为。心奋发者，乃生固有之勇猛，于禅坐时奋发其心。破除者，乃产生正精进之努力。循序合此四步者，于防净习惯与多行善业相合而行。所谓“破除者”，当以此防净等辅佐，应盖十六种努力。增进完成者，为禅修圆满之意。所谓守者，即为善法之依止与不退转。非背弃者，为不毁灭也。填充者，即全面满溢之大状貌。禅修圆满者，为禅修成就充满也。更当明其意前后两词相同时也。
Pubbabhāgapaṭipadā kathitātaṃtaṃvisesādhigamassa paṭipadāvibhāvanāya āraddhattā. Akusalānaṃ dhammānaṃ anuppajjanena anatthāvahatā nāma natthīti vuttaṃ – ‘‘uppajjamānā’’ti vacanaṃ uppannānaṃ rāsantarabhāvena gahitattā. Tathā kusalānaṃ dhammānaṃ uppajjanenāti vuttaṃ – anuppajjamānāti vacanaṃ uppannānaṃ rāsantarabhāvena gahitattā. Nirujjhamānāti paṭipakkhasamāyogena vinassamānā, na khaṇanirodhavasena nirujjhamānā.
前分修行既说，今为特别显明既得之修习。恶法因不生者，无益故断，谓“无”也；“现生”言因速灭之理。善法因生者，谓因之现生。所谓“不生”言生速灭。所谓“止息”者，非瞬息灭绝，乃因缘相反而灭。
Lobhādayo veditabbā, ye āraddhavipassakānaṃ uppajjanārahā. Sakiṃ uppajjitvāti sabhāvakathanamattametaṃ. Ekavārameva hi maggo uppajjati. Nirujjhamānoti saraseneva nirujjhamāno. Na hi tassa paṭipakkhasamāyogo nāma atthi. Phalassāti anantarakāleva uppajjanakaphalassa. Paccayaṃ datvāva nirujjhatīti iminā maggo sampati āyatiñca ekanteneva atthāvahoti dasseti. Purimasmimpīti ‘‘anuppannā me kusalā dhammā anuppajjamānā anatthāya saṃvatteyyu’’nti etasmiṃ tatiyavārepi. ‘‘Samathavipassanā gahetabbā’’ti vuttaṃ aṭṭhakathāyaṃ, taṃ pana maggassa anuppannatāya sabbhāvato, anuppajjamāne ca tasmiṃ vaṭṭānatthasabbhāvatoti maggassapi sādhāraṇabhāvato na yuttanti paṭikkhipati. Yadi samathavipassanānampi anuppatti anatthāvahā, maggassa anuppattiyā vattabbaṃ natthīti.
贪等，谓觉观已生时之恶习。强烈生起者，谓群众所共言也。唯有一时道生起，如涓涓流水渐增。谓止息，亦如清水滑流之义。因缘消尽而止息是。果报即因果报，因果因缘关系极明。因果成熟，示现一义之纯正也。先此言“吾所不生之善法，虽现而无害”，此为第三次言说。“应取止观”，论中也有言此道不生之义，故说道理虽不至于不生，然历时自然演变无不行理，故道之家常理不反驳。若止观亦不生则无益，故不言不生。
Mahantaṃ, gāravaṃ hoti, tasmā ‘‘saṅghagāravena yathāruci vandituṃ na labhāmī’’ti saṅghena saha na nikkhami. Ettakaṃ dhātūnaṃ nidhānaṃ nāma aññatra natthi, mahādhātunidhānato hi nīharitvā katipayā dhātuyo tattha tattha cetiye upanītā, idha pana rāmagāmathūpe vinaṭṭhe nāgabhavanaṃ paviṭṭhā doṇamattā dhātuyo upanītā. Atimandāni noti nanu ativiya mandāni.
甚大敬重故，谓“因僧敬难以如意敬礼，故不得随僧出行”。尊贵之藏处几无其他，唯有一大藏处。大藏处归时，数处藏物各立佛塔。在此，柔软陡坡下有龙宫，门开着有舟。藏处柔软处为大藏处之一。极为软者，非过软也。
Saṃvijjitvāti ‘‘kathañhi nāma mādiso īdisaṃ anatthaṃ pāpuṇissatī’’ti saṃvegaṃ janetvā. Īdisaṃ nāma mādisaṃ ārabbha vattabbanti kiṃ vadatīti taṃ vacanaṃ anādiyanto.
“震动”者，生起如何无益不善之急切意念。谓此急切乃由于起不善根故，欲起不善所生之意。开示此词时不提起。
Santasamāpattito aññaṃ santhambhanakāraṇaṃ balavaṃ natthīti tato parihīno sammāpaṭipattiyaṃ patiṭṭhā kathaṃ bhavissatīti āha ‘‘santāya…pe… na sakkotī’’ti. Na hi mahārajjuyā chinnāya suttatantū santhambhetuṃ sakkontīti. Samathe dassetvā tena samānagatikā imasmiṃ visaye vipassanāpīti iminā adhippāyenāha ‘‘evaṃ uppannā samathavipassanā…pe… saṃvattantī’’ti.
众静止者，如有力之他物力量不足以束缚，若如此则怎样能成正行？故言“不能为众所持”。有力之王权尚不能折断因缘网乎？展现止时，以同一速度于此境界中所现之观为内观；故言“如是生起止观，止观与内观相继现”。
Kāsāvanti kāsāvavatthaṃ. Kacchaṃ pīḷetvā nivatthanti pacchimaṃ ovaṭṭikaṃ pīḷento viya daḷhaṃ katvā nivatthaṃ addasaṃsūti yojanā.
袈裟称为袈裟布。用布折叠包裹后，往往将其向后折叠压紧，如同压实一样，使之结实牢固，观察时称为绳索。
Vuttanayenāti (a. ni. ṭī. 1.1.394) ‘‘kāmā nāmete aniccā dukkhā vipariṇāmadhammā’’tiādinā vatthukāmakilesakāmesu ādīnavadassanapubbakanekkhammapaṭipattiyā chandarāgaṃ vikkhambhayato samucchindantassa ca ‘‘anuppanno ca kāmāsavo na uppajjatī’’tiādinā heṭṭhā sabbāsavasuttavaṇṇanādīsu (ma. ni. 1.15 ādayo; ma. ni. aṭṭha. 1.15 ādayo) vuttanayena. Ārammaṇarasaṃ anubhavitvā niruddhavipākoti tadārammaṇamāha. Anubhavitvā bhavitvā ca vigataṃ bhūtavigataṃ. Anubhūtabhūtā hi bhūtatāsāmaññena bhūta-saddena vuttā. Sāmaññameva hi upasaggena visesīyatīti. Anubhūtasaddo ca kammavacanicchāya abhāvato anubhavakavācako daṭṭhabbo. Vipāko ārammaṇe uppajjitvā niruddho bhutvāvigatoti vattabbataṃ arahati, vikappagāhavasena rāgādīhi tabbipakkhehi ca akusalaṃ kusalañca kammaṃ ārammaṇarasaṃ anubhavitvā vigatanti vattabbataṃ arahati. Yathāvutto pana vipāko kevalaṃ ārammaṇarasānubhavanavaseneva pavattatīti anubhavitvā vigatattā nippariyāyeneva vutto, tassa ca tathā vuttattā kammaṃ bhavitvā vigatapariyāyena, yaṃ ‘‘uppannānaṃ akusalānaṃ dhammānaṃ pahānāya, uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā’’ti ettha ‘‘uppanna’’nti gahetvā taṃsadisānaṃ pahānaṃ, vuddhi ca vuttā. Vipaccituṃ okāsakaraṇavasena uppatitaṃ atītakammañca tato uppajjituṃ āraddho anāgato vipāko ca ‘‘okāsakatuppanno’’ti vutto. Yaṃ uppannasaddena vināpi viññāyamānaṃ uppannaṃ sandhāya ‘‘nāhaṃ, bhikkhave, sañcetanikāna’’ntiādi (a. ni. 10.217, 219) vuttaṃ.
所谓言说者，依照《增支部》等释，指“欲者乃无常、苦、反转法”的本质说法，是由贪欲之染污在欲界等中，如前所说之出离行，因无常见破坏欲火而断除，故言“未生之欲垢不生”等。此义见于所有有关染污断除的经文注释（如中阿1.15等）。又言感受阿赖耶业，即经历之果报被断除，称之为断尽、灭尽。经历与成已的名为已经验，依共识称为已尽。唯此经验称为特指之语。经验述说者，以该业语气表示经历之义。果报于感受缘生起，断除灭尽。故应言阿拉汉断恶缘，因染欲及其变取等恶业，经历恶果而断除。如经中说果报仅以感受为缘发生，已断乃至终止，此则言果报作业已成，以断绝终止为据，如文中“已生的恶法断除”说，取其“已生”涵义，表示该断除是断除该类法，且增长的理义亦如此。未生业果由因缘包括过去业起，若预产生则果必来，是名“已来”的未生果。若中断“已生”业，则断业果业果必无。经中藏说“未觉察业不算已发”，意谓“未曾有意”；故言“我非意造”等。
Tesūti vipassanāya bhūmibhūtesu khandhesu. Anusayitakilesāti anusayavasena pavattā appahīnā maggena pahātabbā kilesā adhippetā. Tenāha ‘‘atītā…pe… na vattabbā’’ti. Tesañhi ambarukkhopamāya vattamānāditā na vattabbā maggena pahātabbānaṃ tādisassa vibhāgassa anuppajjanato. Appahīnāva hontīti iminā appahīnaṭṭhena anusayaṭṭhoti dasseti. Idaṃbhūmiladdhuppannaṃ nāmāti idaṃ tesu khandhesu uppattirahakilesajātaṃ tāya eva uppattirahatāya bhūmiladdhuppannaṃ nāma, tebhūmakabhūmiladdhā nāma hotīti attho. Tāsu tāsu bhūmīsūti manussadevādiattabhāvasaṅkhātesu upādānakkhandhesu. Tasmiṃ tasmiṃ santāne anuppattianāpāditatāya asamugghātitā. Ettha ca laddhabhūmikaṃ bhūmiladdhanti vuttaṃ aggiāhito viya.
所谓“彼处”，是指修习内观法时身心五取蕴之处。习气垢污者，谓由潜隐习气烦恼缘起，虽减轻但尚未断除，须由圣道得断除者。由此故言“过去业……不当生”，意指对已过去之烦恼习气应不复生。此处比拟如云树之类繁多者，某一支未生者不可复生，取意修止断不可复生。这亦说明“已减弱”的习气乃剩余未断状态。此称“业土发生”者，意指由蕴处生起，且蕴处中无再生烦恼故其为“已不生”。谓修习轮回身心五蕴取相之所在。于身心所生不复生，故彼处不堕覆无破坏。此亦称“断土”或“已断域”，比火被扑灭后无复燃者。
Okāsakatuppanna-saddepi ca okāso kato etenāti okāso kato etassāti ca atthadvayepi kata-saddassa paranipāto daṭṭhabbo. Āhatakhīrarukkho viya nimittaggāhavasena adhiggahitaṃ ārammaṇaṃ, anāhatakhīrarukkho viya avikkhambhitatāya antogadhakilesaṃ ārammaṇaṃ. Nimittaggāhakāvikkhambhitakilesā vā puggalā āhatānāhatakhīrarukkhasadisā. Purimanayenevāti avikkhambhituppanne viya ‘‘imasmiṃ nāma ṭhāne nuppajjissantīti na vattabbā. Kasmā? Asamugghātitattā’’ti yojetvā vitthāretabbaṃ.
即使具有“未生果报”名词，名称可拆分为“未生”与“果报”。“未生”与“果报”分开为两个意义。比喻烦恼如无损的椰子树，此为福业所摄；而未被毁的椰子树，指未动摇断除的烦恼。故称具有两种者，一为已打破，二为未破坏如椰子树。前述经指由未被破坏的烦恼不当复生。原因在于其未遭破坏，故不可生，此中概念需详细解释。
Vuttaṃ paṭisambhidāmagge. Tattha ca maggena pahīnakilesānameva tidhā navattabbataṃ apākaṭaṃ supākaṭaṃ kātuṃ ajātaphalarukkho upamābhāvena āgato. Atītādīnaṃ appahīnatā dassanatthampi ‘‘jātaphalarukkhena dīpetabba’’nti vuttaṃ. Tattha yathā acchinne rukkhe nibbattārahāni phalāni chinne anuppajjamānāni na kadāci sasabhāvāni ahesuṃ honti bhavissanti cāti tāni atītādibhāvena na vattabbāni, evaṃ maggena pahīnakilesā ca daṭṭhabbā. Yathā chede asati phalāni uppajjissanti, sati ca nuppajjissantīti chedassa sātthakatā, evaṃ maggabhāvanāya ca sātthakatā yojetabbā.
此义见于《断见分法》中。业由道断除时，业与烦恼共分三种：已断、未断和未生果，犹如未生果树可因此被称为未生果树。对于过去烦恼未完全断除的现象，谓其根本在于“有生果树”明示。此与折断枝条不同，枝条断了未来果实不会生，但枝条未断时果实仍会生。如此道业所断亦有标记之分，该断断该不断不应断义理。
Tepi pajahatiyeva kilesappahāneneva tesampi anuppattidhammatāpādanato. Abhisaṅkhāraviññāṇassāti paṭisandhiviññāṇassa. Upādinnaanupādinnatoti upādinnakhandhato ceva kilesato ca. Upapattivasena vuṭṭhānaṃ dassetumāha – ‘‘bhavavasena panā’’tiādi. Ye sotāpannassa satta bhavā appahīnā, tato pañca ṭhapetvā itare dve ‘‘sugatibhavekadesā’’ti adhippetā. Sugatikāmabhavatoti sugatibhavekadesabhūtakāmabhavato. Arahattamaggo rūpārūpabhavato vuṭṭhāti uddhambhāgiyasaṃyojanasamugghātabhāvato. Yadi arahattamaggo eva ariyamaggo siyā, so eva sabbakilese pajaheyya, sabbabhavehipi vuṭṭhaheyya. Yasmā pana odhisova kilesā pahīyanti, tasmā heṭṭhimaheṭṭhimamaggehi pahīnāvasese kilese so pajahati, iti imaṃ sāmatthiyaṃ sandhāya ‘‘sabbabhavehi vuṭṭhātiyevātipi vadantī’’ti vuttaṃ. Tathā hi so eva ‘‘vajirūpamo’’ti vutto.
三个破戒者，因断除烦恼而业不复生。说“假续识”，即转生识，谓依附存在的业识。由所依赖与不依赖的两俗佛法之苦集烦恼等所生。由此显现生死存在，因缘于存在故有。所生之因显现为“存在之因”。若谓生起为存在由来，是指历代生命循环。对断邪见阿拉汉者，其七身命断；至于另外五身命坚立不退而得极乐快乐本愿。因其不发生死忧，故此五身命称为归于安乐。阿拉汉道为诸圣道，故此人断除一切烦恼，断除一切生死苦乐。如经中喻为“金刚比喻”，坚固不可毁坏。
Hotu tāva vuttanayena anuppannānaṃ akusalānaṃ anuppādāya, uppannānaṃ uppannasadisānaṃ pahānāya anuppattidhammatāpādanāya maggabhāvanā, atha maggakkhaṇe kathaṃ anuppannānaṃ kusalānaṃ uppādāya uppannānañca ṭhitiyā bhāvanā hoti ekacittakkhaṇikattā tassāti codeti, itaro ‘‘maggappavattiyāyevā’’ti parihāramāha. Maggo hi kāmañcekacittakkhaṇiko, tathārūpo panassa pavattiviseso, yaṃ anuppannā kusalā dhammā sātisayaṃ uppajjanti, uppannā ca savisesaṃ pāripūriṃ pāpuṇanti. Tenāha ‘‘maggo hī’’tiādi. Kiñcāpi ariyamaggo vattamānakkhaṇe anuppanno nāma na hoti, anuppannapubbataṃ upādāya upacāravasena tathā vuccatīti dassetuṃ ‘‘anāgatapubbaṃ hī’’tiādi vuttaṃ. Ayamevāti ayaṃ maggassa yathāpaccayapavatti eva ṭhiti nāmāti, maggasamaṅgī puggalo maggampi bhāvento eva tassa ṭhitiyā bhāvetīti vattuṃ vaṭṭati.
愿借此所说，使未生起的不善法不再生起，已生起的与其相似的善法断除，未生起法的勤奋于道的修习得以产生；乃至于道现前之时，如何才能生起未生起的善法，并以坚定不移的定念加以修习，此时有人提出问题，另有人反驳道“仅以道的运行为凭”。道确实是某一心念刹那的现行，且该现行具有其特殊的动力性质，是未生起善法立即生起，并已生法得以圆满成就的特殊状态。因此人谓“道即如此”。此外，即便是圣道在现行之时，亦不称为未生起，然因未生起先前的执著与持续，因而以辅助性方式称之，以表明“这确为未来先行之实”。这就是说，此“处”乃道之如其因缘而起的现前维持，具足道相的圣者亦以现行道的修持生诸善法，即称为“道相修习者”而引申如此说法。
Upasamamānaṃ gacchatīti vikkhambhanavasena samucchedavasena kilese upasamentaṃ vattati. Pubbabhāgindriyāni eva vā adhippetāni. Tenevāha ‘‘kilesūpasamatthaṃ vā gacchatī’’ti.
所谓引导心境进入平静状态者，即以制止散乱及断绝烦恼之方法，施以宁静功用。在此文中，前半部的根本身心力即为所调整之对象。故有谓“对烦恼具有安顿作用而心境趋于平静”。
§248
248.Adhimuccanaṭṭhenāti (dī. ni. ṭī. 2.129; a. ni. ṭī. 3.8.66) adhikaṃ savisesaṃ muccanaṭṭhena, tenāha ‘‘suṭṭhu muccanaṭṭho’’ti. Etena satipi sabbassapi rūpāvacarajjhānassa vikkhambhanavasena paṭipakkhato vimuttabhāve yena bhāvanāvisesena taṃ jhānaṃ sātisayaṃ paṭipakkhato vimuccitvā pavattati, so bhāvanāviseso dīpito. Bhavati hi samānajātiyuttopi bhāvanāvisesena pavattiākāraviseso. Yathā taṃ saddhāvimuttato diṭṭhippattassa, tathā paccanīkadhammehi suṭṭhu vimuttatāya eva aniggahitabhāvena nirāsaṅkatāya abhirativasena suṭṭhu adhimuccanaṭṭhenapi vimokkho. Tenāha ‘‘ārammaṇe cā’’tiādi. Ayaṃ panatthoti ayaṃ adhimuccanattho pacchimavimokkhe nirodhe natthi. Kevalo vimuttattho eva tattha labbhati, taṃ sayameva parato vakkhati.
所谓“究竟解脱”，意指通过彻底且最殊胜的解脱来成就此义。典籍书云“究竟至善解脱”。此乃正断禅那之自相相续中，以反作用而生起的解脱境界，通过特定修习而发扬光大。其特点在于，即使与同世出家人俱同品类，仍因修习之特殊性使其出现不同的现起样态。如同基于信解之解脱，使见到法上诸相处之本道境界，获得真实不疑的安心，进而发心乐志解脱。因此由此可见究竟的解脱，即使于后世亦无由他起，唯有自身及其对境之关系相是解脱之根本。故书云“于所缘处即已达此”。此解脱之意，实为西方极乐净土中所无，“只有解脱意趣”，彼处即古语所讲者。
Rūpīti yenāyaṃ sasantatipariyāpannena rūpena samannāgato, taṃ yassa jhānassa hetubhāvena visiṭṭhaṃ rūpaṃ hoti. Yena visiṭṭhena rūpena ‘‘rūpī’’ti vucceyya rūpī-saddassa atisayatthadīpanato, tadeva sasantatipariyāpannarūpanimittaṃ jhānamiva paramatthato rūpībhāvasādhakanti daṭṭhabbaṃ. Tenāha ‘‘ajjhatta’’ntiādi. Rūpajjhānaṃ rūpaṃ uttarapadalopena. Rūpānīti panettha purimapadalopo daṭṭhabbo. Tena vuttaṃ ‘‘nīlakasiṇādīni rūpānī’’ti.
所谓“色”，即因连绵不断环绕之色相而得以具足，称为某禅那之有因颜色，乃殊胜特殊的色性。持此特殊色性，方称之为“色者”，这是对“色”一词之过度具体解释。从根本来说，此色即是持续环绕颜色的相应现象，猶如禅定所依的境界色，实为色相存在的根本特征。故称“内色”等。此处“色禅”的“色”当理解为其上半部分是“原色”，而“色”字整体则着重于前半之含义。因而说“如蓝色光点等皆为色相”。
Antoappanāyaṃ subhanti ābhogo natthīti iminā pubbābhogavasena adhimutti siyāti dasseti. Evañhettha tathāvattabbatāpatticodanā anavakāsā hoti. Yasmā suvisuddhesu nīlādīsu vaṇṇakasiṇesu tattha katādhikārānaṃ abhirativasena suṭṭhu adhimutti siyā, tasmā aṭṭhakathāyaṃ tathā tatiyo vimokkho saṃvaṇṇito. Yasmā pana mettādivasena pavattamānā bhāvanā satte appaṭikūlato dahati, te subhato adhimuccitvāva pavattati, tasmā paṭisambhidāmagge (paṭi. ma. 1.212) brahmavihārabhāvanā ‘‘subhavimokkho’’ti vuttā, tayidaṃ ubhayampi tena tena pariyāyena vuttattā na virujjhatīti daṭṭhabbaṃ.
所谓“内熄灭”，意指无色法之消灭。此处以先前所享之境界为基础，说明此意正是指内在烦恼的消解。故此文句意旨启示，因在净淨的蓝色等色界禅境中，经过相应功德之修持，善妙修成了此消解成就，故于本注解中称之为第三种解脱。且因慈心等善法相伴修行，得以消解不相应的烦恼，从而善熄烦恼而起禅定修持。依《聚分法》中论述，心若修梵行之禅，即称为“善解脱”，此二义皆以不同角度表述，并互不抵触。
Sabbasoti anavasesato. Na hi catunnaṃ arūpakkhandhānaṃ ekadesopi tattha avasiṭṭhoti. Vissaṭṭhattāti yathāparicchinne kāle nirodhitattā. Uttamo vimokkho nāma ariyeheva samāpajjitabbato, ariyaphalapariyosānattā diṭṭheva dhamme nibbānappattibhāvato ca.
所谓“皆尽”，即无剩余，无有四空色蕴中任何一点尚存。所谓“已尽”，为在时间限止处得以断除。优秀解脱特指仅由圣者在恰当时机得证，且因圣果完成而实证涅槃境。
§249
249. Abhibhavatīti abhibhu (dī. ni. ṭī. 2.173; a. ni. ṭī. 3.6.61-65) parikammaṃ, ñāṇaṃ vā. Abhibhu āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Abhibhavitabbaṃ vā ārammaṇasaṅkhātaṃ āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Ārammaṇābhibhavanato abhibhu ca taṃ āyatanañca yogino sukhavisesānaṃ adhiṭṭhānabhāvato manāyatanadhammāyatanabhāvato cātipi sasampayuttaṃ jhānaṃ abhibhāyatanaṃ. Tenāha ‘‘abhibhavanakāraṇānī’’tiādi. Tānīti abhibhāyatanasaññitāni jhānāni. Samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāvasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavattoti daṭṭhabbo. Parikammavasena ajjhattaṃ rūpasaññī, na appanāvasena. Na hi paṭibhāganimittārammaṇā appanā ajjhattavisayā sambhavati. Taṃ pana ajjhatta parikammavasena laddhaṃ kasiṇanimittaṃ asuvisuddhameva hoti, na bahiddhā parikammavasena laddhaṃ viya visuddhaṃ.
所谓“遍满”，指的是范围或知识。『遍满者』指遍及的境界，这里即禅那境界。『应遍满者』则指由境界所因缘生起的应当遍满的境界，也即禅那。由缘起而生的遍满者，即为禅那境界。修习者内心以诸乐特别坚住身心而具足坚定意志，此所谓念处法所依止，此皆相应的禅那境界便称“遍满”。因此说“遍满因缘”等，指的即是禅那境界。禅那的现起，是由已经成就的住处、先前的培植依止而生，故当时禅那现前时，正行的遍满因缘便发挥效用显现。作为范围环绕的方式，内观有色缘念；非安住的，则非由内观生起。因为非内在因缘，外缘所生的安止的禅那内境不成成立。作为范围环绕而得到的颜色境界，清净度绝佳；非外在范围环绕而得的则不然。
Parittānīti yathāladdhāni suppasarāvamattāni. Tenāha ‘‘avaḍḍhitānī’’ti. Parittavasenevāti vaṇṇavasena ābhoge vijjamānepi parittavaseneva idamabhibhāyatanaṃ vuttaṃ. Parittatā hettha abhibhavanassa kāraṇaṃ. Vaṇṇābhoge satipi asatipi abhibhāyatanabhāvanā nāma tikkhapaññasseva sambhavati, na itarassāti ‘‘ñāṇuttariko puggalo’’ti. Abhibhavitvā samāpajjatīti ettha abhibhavanaṃ samāpajjanañca upacārajjhānādhigamasamanantarameva appanājhānuppādananti āha ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti. Saha nimittuppādenāti ca appanāparivāsābhāvassa lakkhaṇavacanametaṃ. Yo ‘‘khippābhiñño’’ti vuccati , tatopi ñāṇuttarasseva abhibhāyatanabhāvanā. Etthāti etasmiṃ nimitte. Appanaṃ pāpetīti bhāvanā appanaṃ neti.
所谓“少部分”，是指依实现的程度稍加除垢的。亦述为“微增”。以描述时，即使在缘起的显现中，仍以少部分之意说此处之遍满境界。此处“少部分”是遍满之因缘。此种有色缘觉及无色境界的遍满修习，乃仅发生于智慧稍胜者，而非他人，故称“智慧超越之人”。“遍满修习后即得正行”，指的是遍满修习及正行的同时成就，即是因相连起正行而生的安止禅那，谓“与境相伴起而生的安止禅那”。所谓“随因相生”即是不起安止境相的安止禅那。所谓“迅速通达者”也是智慧超越者的遍满境界修习。“指此境相”义。所谓“不生安止”即非修习安止之意。
Ettha ca keci ‘‘uppanne upacārajjhāne taṃ ārabbha ye heṭṭhimantena dve tayo javanavārā pavattanti, te upacārajjhāna pakkhikā eva, tadanantarañca bhavaṅgaparivāsena upacārāsevanāya ca vinā appanā hoti, saha nimittuppādeneva appanaṃ pāpetī’’ti vadanti, taṃ tesaṃ matimattaṃ. Na hi pārivāsikaparikammena appanāvāro icchito, nāpi mahaggatappamāṇajjhānesu viya upacārajjhāne ekantato paccavekkhaṇā icchitabbā, tasmā upacārajjhānādhigamato paraṃ katipayabhavaṅgacittāvasāne appanaṃ pāpuṇanto ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti vutto. ‘‘Saha nimittuppādenā’’ti ca adhippāyikamidaṃ vacanaṃ, na nītatthaṃ, adhippāyo vuttanayeneva veditabbo.
有的说“在起初的安止禅那中，于底层有两至三种迅捷往返生起，是为安止禅那的羽翼，此后无有缘起安止的辅行，始成真正的安止禅那，仅随因生而成安止”。此是他们的看法。然由辅行方式得成安止的绕境障碍非为自愿，且不如诸大定相较，安止禅那不可单独以专注观照，故初成安止禅那时，多在辅行心末，以致随因而成安止禅那者，故称“随因而成安止”。“随因而成”此话含蓄，意指不彻底之意，应由说话者加以理解。
Na antosamāpattiyaṃ tadā tathārūpassa ābhogassa asambhavato, samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāvasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavattoti daṭṭhabbaṃ. Abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 204) pana ‘‘iminā panassa pubbabhāgo kathito’’ti vuttaṃ. Antosamāpattiyaṃ tathā ābhogābhāve kasmā ‘‘jhānasaññāyapī’’ti vuttanti āha ‘‘abhibhava…pe… atthī’’ti.
此处说到非正行入定，乃因缺乏相似形态之缘故，不可能生起。已成正行者因先前培植而于禅那现前时生起遍满因缘，有此因缘故展转而生。阿毗达摩注疏有云：“此前部分已论及此处”。至于正行内入者何以有“禅那识相”之说，有论者解说曰：“遍满存有此用”。
Vaḍḍhitappamāṇānīti vipulappamāṇānīti attho, na ekaṅguladvaṅgulādivasena vaḍḍhitappamāṇānīti tathā vaḍḍhanassevettha asambhavato. Tenāha ‘‘mahantānī’’ti.
所谓大量增量，意谓广泛的数量，而非仅以一指、两指等微量为大量。故称“大量”。
Rūpe saññā rūpasaññā, sā assa atthīti rūpasaññī, na rūpasaññī arūpasaññī. Saññāsīsena jhānaṃ vadati. Rūpasaññāya anuppādanamevettha alābhitā. Bahiddhāva uppannanti bahiddhāvatthusmiṃyeva uppannaṃ. Abhidhamme pana ‘‘ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, appamāṇāni suvaṇṇadubbaṇṇānī’’ti evaṃ catunnaṃ abhibhāyatanānaṃ āgatattā abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 204) ‘‘kasmā pana yathā suttante – ‘ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānī’tiādi vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttā’’ti codanaṃ katvā ‘‘ajjhattarūpānaṃ anabhibhavanīyato’’ti kāraṇaṃ vatvā ‘‘tattha vā hi idha vā bahiddhārūpāneva abhibhavitabbāni, tasmā tāni niyamato vattabbānīti tatrāpi idhāpi vuttāni. ‘Ajjhattaṃ arūpasaññī’ti idaṃ pana satthu desanāvilāsamattamevā’’ti vuttaṃ.
色识即色境界识，是其所缘之意，因此称色境所知者，而非色境所知无色境。以色识为体而言禅那。唯于色境识不生起安止，因是无所得而已。外境则生起，缘于其缘境所现。阿毗达摩云：“内在为无色境识，外境现色境，且皆为少部分色境，或明或暗，色相不同，无量无边”。依此四种遍满境界之来由，阿毗达摩注疏有言：“何以如经中说：‘内为色境识者仅一，外见色境无数’，乃是说在此四种遍满境中，内为无色境识之境界。”启发论注云：“内色境识不可遍满故”，说此缘由，亦说明此理；此前亦有提及此义。
Ettha ca vaṇṇābhogarahitāni sahitāni ca sabbāni ‘‘parittāni suvaṇṇadubbaṇṇānī’’ti vuttāni, tathā ‘‘appamāṇānī’’ti daṭṭhabbāni. Atthi hi eso pariyāyo ‘‘parittāni abhibhuyya tāni ce kadāci vaṇṇavasena ābhujitāni honti suvaṇṇadubbaṇṇāni abhibhuyyā’’ti. Pariyāyakathā hi suttantadesanāti. Abhidhamme pana nippariyāyadesanattā vaṇṇābhogarahitāni visuṃ vuttāni, tathā sahitāni. Atthi hi ubhayattha abhibhavanapariyāyoti ‘‘ajjhattaṃ rūpasaññī’’tiādinā paṭhamadutiyaabhibhāyatanesu paṭhamavimokkho, tatiyacatutthābhibhāyatanesu dutiyavimokkho, vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanappavattito saṅgahito, abhidhamme pana nippariyāyadesanattā vimokkhābhibhāyatanāni asaṅkarato dassetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni, sabbāni ca vimokkhakiccāni jhānāni vimokkhadesanāyaṃ vuttāni. Tadetaṃ ‘‘ajjhattaṃ rūpasaññī’’ti āgatassa abhibhāyatanadvayassa abhidhamme abhibhāyatanesu avacanato ‘‘rūpī rūpāni passatī’’tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati.
此处诸色无烦恼及俱诸色悉称为「护持色，金色及非金色」者，如是亦当观「无量色」。此中有一别谓曰「护持色胜过诸色，则或有时以色数而不坚固，金色及非金色以胜过之」。此别说语谓之经文中所说。然于阿毗达摩中因说不别，谓无烦恼及俱色悉称之。确有彼此互胜之例，即初、次二胜处分别称为内在色所见，第三、第四胜处为次胜，关于色之胜处为第三胜也。因无胜起结集，阿毗达摩中以非区别说示，依解脱故称解脱胜处，诸解脱功用皆称禅那，为解脱说法所用。由此「内在色所见」对应已至之胜处对见二者，阿毗达磨中于所见处言曰「色所见色」，乃诸解脱功用公言理义，故如此为说书所明。
‘‘Ajjhattarūpānaṃ anabhibhavanīyato’’ti idaṃ abhidhamme katthacipi ‘‘ajjhattaṃ rūpāni passatī’’ti avatvā sabbattha yaṃ vuttaṃ ‘‘bahiddhārūpāni passatī’’ti, tassa kāraṇavacanaṃ. Tena yaṃ aññahetukaṃ, taṃ tena hetunā vuttaṃ, yaṃ pana desanāvilāsahetukaṃ ajjhattaṃ arūpasaññitāya eva abhidhamme vacanaṃ, na tassa aññaṃ kāraṇaṃ maggitabbanti dasseti. Ajjhattarūpānaṃ anabhibhavanīyatā ca tesaṃ bahiddhārūpānaṃ viya avibhūtattā, desanāvilāso ca yathāvuttavavatthānavasena veditabbo, veneyyajjhāsayavasena vijjamānapariyāyakathanabhāvato. ‘‘Suvaṇṇadubbaṇṇānī’’ti eteneva siddhattā nīlādiabhibhāyatanāni na vattabbānīti ce? Na, nīlādīsu katādhikārānaṃ nīlādibhāvasseva abhibhavanakāraṇattā. Na hi tesaṃ parisuddhāparisuddhavaṇṇānaṃ parittatā tadappamāṇatā vā abhibhavanakāraṇaṃ, atha kho nīlādibhāvo evāti. Etesu ca parittādikasiṇarūpesu yaṃ caritassa imāni abhibhāyatanāni ijjhanti, taṃ dassetuṃ ‘‘imesu panā’’tiādi vuttaṃ.
「内在色不可被胜」者，阿毗达摩于某处说「内在色所见」。普遍言语中有如「外在色所见」，此即因缘语。其余缘故亦如此说。然因说文辞因内在无色境观想故，阿毗达磨中无他缘由可依附说明之。内在色不可被胜如外在色不可被破坏相同。说文辞乃依先前权限，故对蓝等色所见处不可说色之境被胜乎？非也，乃指蓝色等所引起之色质被胜也。非彼清净或不清净之色分别，非独此因，而蓝等色质即为实所引。于此类护持等色之色相，欲使现这些胜处及色，故云「其中也」。
Sabbasaṅgāhikavasenāti sakalanīlavaṇṇanīlanidassananīlanibhāsānaṃ sādhāraṇavasena. Vaṇṇavasenāti sabhāvavaṇṇavasena. Nidassanavasenāti passitabbatāvasena. Obhāsavasenāti sappabhāsatāya avabhāsanavasena. Umāpupphanti atasipupphaṃ. Nīlameva hoti vaṇṇasaṅkarābhāvato. Bārāṇasiyaṃ bhavanti bārāṇasiyaṃ samuṭṭhitaṃ.
「诸色总相」者，即皆蓝色系、蓝色表现、蓝色光辉之普遍义也。「色质」者，指本性质色质。「现见」者，谓应见之色体相。「光影」者，谓色体明亮之发露。犹如山花，乃香花，因无色质杂，无杂色质，乃蓝乃色。该皆巴拉纳西出产。
Te dhammeti te satipaṭṭhānādidhamme ceva aṭṭhavimokkhadhamme ca. Ciṇṇavasībhāvāyeva tattha abhivisiṭṭhāya paññāya pariyosānuttaraṃ sataṃ gatā abhiññāvosānapāramippattā.
此谓法、如念处诸法及八解脱法。恰如清凉生姿，慧入胜，已达到最高，具定通妙智慧以终达彼岸。
§250
250.Sakalaṭṭhenāti (dī. ni. ṭī. 3.346; a. ni. ṭī. 3.10.25) sakalabhāvena, asubhanimittādīsu viya ekadese aṭṭhatvā anavasesato gahetabbaṭṭhenāti attho. Yathā khettaṃ sassānaṃ uppattiṭṭhānaṃ vaḍḍhiṭṭhānañca, evameva taṃtaṃsampayuttadhammānanti āha ‘‘khettaṭṭhenā’’ti. Paricchinditvāti idaṃ uddhaṃ adho tiriyanti yojetabbaṃ. Paricchinditvā eva hi sabbattha kasiṇaṃ vaḍḍhetabbaṃ. Tena tena kāraṇenāti upariādīsu tena tena kasiṇena. Yathā kinti āha – ‘‘ālokamiva rūpadassanakāmo’’ti, yathā dibbacakkhunā uddhaṃ ce rūpaṃ daṭṭhukāmo, uddhaṃ ālokaṃ pasāreti, adho ce, adho, samantato ce rūpaṃ daṭṭhukāmo, samantato ālokaṃ pasāreti, evaṃ sabbakasiṇanti attho. Ekassāti pathavīkasiṇādīsu ekekassa. Aññabhāvānupagamanatthanti aññakasiṇabhāvānupagamanadīpanatthaṃ, aññassa vā kasiṇabhāvānupagamanadīpanatthaṃ. Na hi aññena pasāritakasiṇaṃ tato aññena pasāritakasiṇabhāvaṃ upagacchati, evampi nesaṃ aññakasiṇasambhedābhāvo veditabbo. Na aññaṃ pathavīādi. Na hi udakena ṭhitaṭṭhāne sasambhārapathavī atthi. Aññakasiṇasambhedoti āpokasiṇādinā saṅkaro . Sabbatthāti sabbesu sesakasiṇesu. Ekadese aṭṭhatvā anavasesapharaṇaṃ pamāṇassa aggahaṇato appamāṇaṃ. Teneva hi nesaṃ kasiṇasamaññā. Tathā hi ‘‘tañhī’’tiādimāha. Tattha cetasā pharantoti bhāvanācittena ārammaṇaṃ karonto. Bhāvanācittañhi kasiṇaṃ parittaṃ vā vipulaṃ vā sakalameva manasi karoti.
「总持」者（依《毗尼藏注》《阿毗达磨注》言）即悉皆处，犹如对不净缘由等于一处不散乱持摄之义。如同田地、灯光之生起、增长处，亦复如是甚深所系事物，名曰「田处」。所谓分割，即由上至下横割连结。由截断故，处处皆须增长光明。因种种缘故，谓以各各光明。若言如光为欲见色，若天眼欲见上方色，则显光上，如欲见下方，则显下，周绕见者则周绕光色尽显，如此义即所谓一切光明意即是也。谓一者，即土等处中各处分别。欲知它者之来由，因其他光明之继起。非彼他处展开之光由他处继起，故彼等处无他异别。非异彼土等处。非他水处中土合处。谓异别由开光等起合而成。一切处，即所有余光合。一处不散居而执持，一处不增加一处便增加切当之义。此因故如「彼此」等说。于此心正行生起，谓修习心时于业处一切光明处或宽广处一心专注故。
Kasiṇugghāṭimākāse pavattaṃ viññāṇaṃ pharaṇaappamāṇavasena ‘‘viññāṇakasiṇa’’nti vuttaṃ. Tathā hi taṃ ‘‘viññāṇa’’nti vuccati. Kasiṇavasenāti ugghāṭitakasiṇavasena kasiṇugghāṭimākāse uddhaṃadhotiriyatā veditabbā. Yattakañhi ṭhānaṃ kasiṇaṃ pasāritaṃ, tattakaṃ ākāsabhāvanāvasena ākāsaṃ hotīti. Evaṃ yattakaṃ ṭhānaṃ ākāsaṃ hutvā upaṭṭhitaṃ, tattakaṃ ākāsameva hutvā viññāṇassa pavattanato āgamanavasena viññāṇakasiṇepi uddhaṃadhotiriyatā vuttāti ‘‘kasiṇugghāṭimākāsavasena tattha pavattaviññāṇe uddhaṃadhotiriyatā veditabbā’’ti āha.
于光处揭示，现起意识谓之「识光业处」。如是谓之「识」。光处则谓为揭示之光处，揭示光处间上下宽狭可知。若某处光处扩展则视此为空间业，空间业作理。在某处光成而处于具足，则彼为空间业，因识忆由起乃知识光业处上下状是故称之为「光处揭示空间论者谓于是识流上下状可见」。
§252
252.Vuttoyeva vammikasutte. Nissitañca chavatthunissitattā vipassanāñāṇassa. Paṭibaddhañca tena vinā appavattanato kāyasaññitānaṃ rūpadhammānaṃ ārammaṇakaraṇato ca. Suṭṭhu bhāti obhāsatīti vā subho. Kuruvindajātiādijātivisesopi maṇi ākarapārisuddhimūlako evāti āha ‘‘suparisuddhaākarasamuṭṭhito’’ti. Dosanīharaṇavasena parikammanipphattīti āha ‘‘suṭṭhu kataparikammo apanītapāsāṇasakkharo’’ti. Dhovanavedhanādīhīti catūsu pāsāṇesu dhovanena ceva kāḷakādiapaharaṇatthāya suttena āvunanatthāya ca vijjhanena. Tāpasaṇhakaraṇādīnaṃ saṅgaho ādi-saddena. Vaṇṇasampattinti suttassa vaṇṇasampattiṃ.
252. 这里所说的是《虫经》中所述的内容。依赖于尸体（指观照尸体的修习），这依赖关系是对内观智慧的基础。由此受制，若无此基础，则不能回转（修持），因为身见之人执着于色法的对境。经文中说“清净”（suṭṭhu）是明白、显现之义，或称之为美好。关于Kuruvinda族及其他种族的特异性说法，也表示宝石的外貌净洁根本，因此说“由极为清净的形相起”。它如同除污恶之道，称之为“清净制造的净化之工事”。因其有净除（罪障）之效用，故称“善行净化，如坚石之残渣被清除”。此外，洗涤感知（dhovana）等四类坚石，既有洗净黑垢等目的，也有避免染污之意。里面包含烧刹事等的集结，标题悉用其首语。所谓“颜色具足”是形容经文色彩的具足。
Maṇi viya karajakāyo paccavekkhitabbato. Āvutasuttaṃ viya vipassanāñāṇaṃ anupavisitvā ṭhitattā. Cakkhumā puriso viya vipassanālābhī bhikkhu sammadeva tassa dassanato. Tadārammaṇānanti rūpadhammārammaṇānaṃ. Phassapañcamakacittacetasikaggahaṇena gahitadhammāpi vipassanācittuppādapariyāpannā evāti veditabbaṃ. Evañhi tesaṃ vipassanāñāṇagatikattā ‘‘āvutasuttaṃ viya vipassanāñāṇa’’nti vacanaṃ avirodhitaṃ hoti.
宝石般的身体应当被仔细检视。就如内观智慧尚未深入定着时离开依止状态一般，被称为“未深入定着的内观智慧”。正如有慧眼的人比库通过正当的观照者之观察而得到内观，因缘境界称作“形色法缘起”。虽然受触及意及五种心所的摄取束缚，但内观的心已生，且环绕着它而起，合此应知。依此内观智慧的运动进展，“如同未深入定着的内观智慧”的说法并无违背。
Ñāṇassāti paccavekkhaṇañāṇassa. Yadi evaṃ ñāṇassa vasena vattabbaṃ, na puggalassāti āha ‘‘tassa panā’’tiādi. Maggassa anantaraṃ, tasmā lokiyābhiññānaṃ parato chaṭṭhābhiññāya purato vattabbaṃ vipassanāñāṇaṃ. Evaṃ santepīti yadipāyaṃ ñāṇānupubbaṭṭhiti, evaṃ santepi etassa antarā vāro natthīti pañcasu lokiyābhiññāsu kathitāsu ākaṅkheyyasuttādīsu (ma. ni. 1.64 ādayo) viya chaṭṭhābhiññā kathetabbāti etassa anabhiññālakkhaṇassa vipassanāñāṇassa tāsaṃ antarā vāro na hoti, tasmā tattha avasarābhāvato idheva rūpāvacaracatutthajjhānānantarameva dassitaṃ vipassanāñāṇaṃ. Yasmā cāti ca-saddo samuccayattho. Tena na kevalaṃ tadeva, atha kho idampi kāraṇaṃ vipassanāñāṇassa idheva dassaneti imamatthaṃ dīpeti. Dibbena cakkhunā bheravarūpaṃ passatoti ettha iddhividhañāṇena bheravaṃ rūpaṃ nimminitvā cakkhunā passatoti vattabbaṃ, evampi abhiññālābhino apariññāṇavatthukassa bhayasantāso uppajjati uccavālikavāsīmahānāgattherassa viya. Idhāpīti imasmiṃ vipassanāñāṇepi, na satipaṭṭhānādīsu evāti adhippāyo.
此处所说的“智慧”是指审察智慧。若仅凭此智慧而论，是不可行的，因此未说为“有这智慧的人”。内观智慧应当先于圣道，因而应当位于六种神通之前，即在六神通之前显现内观智慧。既然如此，当法智慧的递次出现如是，内观智慧在其中亦当如此，但它之间无间隙。五种世间神通已论述，如《欲知经》等说，内观智慧作为第六神通被提出，而这内观智慧无有间断，因此在此便因机缘所限，实为在第四禅后当下所现内观智慧。这里的“耶”字为词缀。由此不仅仅是此事的原因，且因内观智慧就在这里显现，故加以说明。如用神通眼看到恐怖相貌，属于神通及变化之智慧应用，此中亦是，故大长老如《乌鸦羽衣者经》中所示，神通眼获得却不具智慧之物时会生起恐怖与惧怕。这里“于此”，指的是此内观智慧，并非在念处诸法等中，也即是说，这是对内观智慧的主要归纳。
§253
253. Manomayiddhiyaṃ ciṇṇavasitāya abhiññā vosānapāramippattatā veditabbāti yojanā. Manena nibbattanti abhiññāmanena nibbattitaṃ. Taṃ sadisabhāvadassanatthamevāti saṇṭhānatopi vaṇṇatopi avayavavisesatopi sadisabhāvadassanatthameva. Sajātiyaṃ ṭhito, na nāgiddhiyā aññajātirūpo. Suparikammakatamattikādayo viya iddhividhañāṇaṃ vikubbanakiriyāya nissayabhāvato.
253. 心所的精神力已消散，已达到神通状态，与边际的终结应当理解，这是度量的程度。所谓“心中发生”是指借助于觉知之神通心所而生起。就因其性质相似，构成体系、描写、部分细节都为了显示其共同性质。属于同一族类，不是不同种族形态。好比超自然神通智慧因行使不同法术而产生不同特质。
§255
255.Appakasirenevāti akiccheneva.
255. “好似温和之流”，意思是“不偏不倚；平稳平和”。
§256
256. Mando uttānaseyyakadārakopi ‘‘daharo’’ti vuccatīti tato visesanatthaṃ ‘‘yuvā’’ti vuttaṃ. Yuvāpi koci anicchanato amaṇḍanasīlo hotīti tato visesanatthaṃ ‘‘maṇḍanakajātiko’’ti vuttaṃ. Tena vuttaṃ ‘‘yuvāpī’’tiādi. Kāḷatilappamāṇā bindavo kāḷatilakāni. Nātikammāsatilappamāṇā bindavo tilakāni. Vaṅkaṃ nāma piyaṅgaṃ. Yobbanapīḷakādayo mukhadūsipīḷakā. Mukhagato doso mukhadoso, lakkhaṇavacanañcetaṃ mukhe adosassapi pākaṭabhāvassa adhippetattā . Yathā vā mukhe doso, evaṃ mukhe adosopi mukhadoso saralopena, mukhadoso ca mukhadoso ca mukhadosoti ekasesanayenapettha attho daṭṭhabbo. Evañhi paresaṃ soḷasavidhaṃ cittaṃ pākaṭaṃ hotīti vacanaṃ samatthitaṃ hoti.
256. 被称作“年轻人”的甚至包括在高床上的小孩，因此其意思加以详细解释为“青年”。青年中有些因无常而性情不定，不持恒心，因此称为“性情不定生者”。因此说“即使是青年也是如此”等。所谓“黑色的点”，是指黑痣。非过期的白色点是指白痣。歪斜之意是指污秽。青春痘之类为面部污点。面生污点即面之污点，因其明显而给予特别称谓。就像面上污点，是明显的污点一样，“面之污点”就解释为面上明确污点。因此，其他人所拥有的十六种心的污点，这里的说法恰当清晰。
§259
259.Paṭipadāvasenāti yathārahaṃ samathavipassanāmaggapaṭipadāvasena. Aṭṭhasu koṭṭhāsesūti satipaṭṭhānādīsu bodhipakkhiyadhammakoṭṭhāsesu, vimokkhakoṭṭhāsesu vāti imesu aṭṭhasu koṭṭhāsesu. Sesesūti vuttāvasesesu abhibhāyatanakoṭṭhāsādīsu. Sesaṃ suviññeyyameva.
259.“行法成就”者，即实实在在以止观二法之道为成就。所谓「八支余残」者，是指于念处等觉支法门中，乃至于解脱法门中之余存部分。余残乃已说的余剩部分，如心得分支等。余存部分应当妥善了知。
Mahāsakuludāyisuttavaṇṇanāya līnatthappakāsanā samattā. · 《大萨古鲁伍答夷经注释》的隐义阐明完毕。
8. Samaṇamuṇḍikāputtasuttavaṇṇanā八、《沙门蒙迪咖子经注释》
§260
260.Uggahitunti sikkhituṃ. Uggāhetunti sikkhāpetuṃ, pāṭhato attanā yathāuggahitamatthaṃ tabbibhāvanatthāya uccāraṇavasena paresaṃ gāhetunti attho. Samayanti diṭṭhiṃ. Sā hi saṃyojanabhāvato sameti sambandhā eti pavattati, daḷhaggahaṇabhāvato vā saṃyuttā ayanti pavattanti sattā yathābhinivesaṃ etenāti samayoti vuccati. Diṭṭhisaṃyojanena hi sattā ativiya bajjhantīti. Sūriyassa uggamanato atthaṅgamā ayaṃ ettako kālo rattandhakāravidhamanato divā nāma, tassa pana majjhimapahārasaññito kālo samujjalitapabhātejadahanabhāvena divā nāma. Tenāha ‘‘divasassapi divābhūte’’ti. Paṭisaṃharitvāti nivattetvā. Evaṃ cittassa paṭisaṃharaṇaṃ nāma gocarakkhette ṭhapananti āha ‘‘jhānaratisevanavasena ekībhāvaṃ gato’’ti. Etena kāyavivekapubbakaṃ cittavivekamāha. Sīlādiguṇavisesayogato manasā sambhāvanīyā, te pana yasmā attano sīlādiguṇehi viññūnaṃ manāpā honti (kilesaaniggahassa pañcapasādāyattattā,) tasmā āha ‘‘manavaḍḍhanakāna’’ntiādi. Tattha unnamatīti udaggaṃ hoti. Vaḍḍhatīti saddhāvasena vaḍḍhati. Tenāha bhagavā – ‘‘anussaraṇampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmī’’ti (itivu. 104; saṃ. ni. 5.184).
260.“意缘”者，谓学习之意。所谓“意令学”者，指从诵习学起，以发声令彼人学之义。所谓“持合”者，为心结根，习气缠缚之意。心结连缀，故谓“持合”，如嫉爱之害，执著缠连故而相持。说“持合”者，是谓因日出而起，光明时间即为白昼；日中则谓为中心之时，称为明亮光辉之时，便是白昼。故言“白昼亦为白昼”。“收摄”者，谓内心有所收回、摄化。于是说“以禅喜安住而独一心”者，即前说心之专注分遣也。由具悉戒业殊胜品德，心悉集善乐，故称“增上人”，于是佛告比库：“我说诵持，是诸比库多有利益。”（《释义》104；《杂论》5.184）
§261
261.Paññapemīti pajānanabhāvena ñāpemi tathā vavatthapemi. Tenāha ‘‘dassemi ṭhapemī’’ti. Paripuṇṇakusalanti sabbaso puṇṇakusaladhammaṃ, uttamakusalanti uttamabhāvaṃ seṭṭhabhāvaṃ pattakusaladhammaṃ. Ayojjhanti vādayuddhena ayodhanīyaṃ, vādayuddhaṃ hotu, tena parājayo na hotīti dasseti, tenāha ‘‘vādayuddhenā’’tiādi. Saṃvarappahānanti pañcasu saṃvaresu yena kenaci saṃvarena saṃvaralakkhaṇaṃ pahānaṃ. Paṭisevanappahānaṃ vāti vā-saddena parivajjanappahānādiṃ saṅgaṇhāti. Sesapadesūti ‘‘na bhāsatī’’tiādīsu padesu. Eseva nayoti iminā ‘‘abhāsanamattameva vadatī’’ti evamādiṃ atidisati.
261.“智慧之施”者，谓以知见、贯达之意将法传示。故言“示现与立”者。所谓圆满善法，即所有圆满善法，至高无上善法。比喻兵器不能胜过敌兵，无兵则必战败，故言“以兵堕败”等。所谓“禁断舍弃”，即五禁闭中，任一种禁断特征被舍弃。所谓“依止舍弃”，谓舍弃依止等义。所谓“余言”者，谓不言之处。依此法则，谓“能言不过微言”，以此形容过犹不及。
Nābhinandīti na sampaṭicchi. Sāsane tiṇṇaṃ duccaritānaṃ micchājīvassa vivajjanaṃ vaṇṇīyati, ayañca evaṃ katheti, tasmā sāsanassa anulomaṃ viya vadati, vadanto ca sammāsambuddhe dhamme cassa appasādaṃ na dasseti, tasmā pasannakārampi vadatīti maññamāno tassa vādaṃ na paṭisedheti.
“不喜者”，谓不和悦。于教法中，论及三种恶业不正命之戒除，称为“苦行者不悦”，此如是论说，故谓教法之理循而行之。论及正觉尊者所说法难见不障，其乐充满，故谓论说宁静转向也。虽有人自认为然，不反驳其说。
§262
262.Yathātassa vacanaṃ, evaṃ santeti yathā tassa paribbājakassa vacanaṃ, evaṃ samaṇabhāve sante labbhamāne. Mayaṃ pana evaṃ na vadāmāti etena samaṇabhāvo nāma evaṃ na hotīti dasseti. Yo hi dhammo yādiso, tatheva taṃ buddhā dīpenti. Visesañāṇaṃ na hotīti kāyavisesavisayañāṇaṃ tassa tadā natthi, yato parakāye upakkamaṃ kareyyāti dasseti, tassa pana tattha visesañāṇampi natthevāti. Yasmā kāyapaṭibaddhaṃ kāyakammaṃ, tasmā taṃ nivattento āha ‘‘aññatra phanditamattā’’ti. Kilesasahagatacittenevāti dukkhasamphassassa asahananimittena domanassasahagatacitteneva. Dutiyavārepi eseva nayo. Jighacchāpipāsadukkhassa asahananimittena domanasseneva. Vikūjitamattāti ettha virūpaṃ kūjitaṃ vikūjitaṃ pubbenivāsasannissayaṃ upayaṃ, taṃ panettha rodanahasanasamuṭṭhāpakacittasahagatanti dosasahagataṃ lobhasahagatañcāti daṭṭhabbaṃ. Cittanti kusalacittaṃ. Akusalacittaṃ pana atītārammaṇaṃ pavattatīti vattabbameva natthi. Saritvāti yāva na satisaṇṭhāpanā dhammā uppajjanti, tāva supinante anubhūtaṃ viya dukkhaṃ saritvā rodanti. Hasantīti etthāpi eseva nayo. Ayañca nayo ye laddhasukhārammaṇā hutvā gahitapaṭisandhikā mātukucchitopi sukheneva nikkhamanti, tesaṃ vasena vuttoti daṭṭhabbo. Pāyantiyāti attano janapadadesarūpena pāyantiyā. Ayampīti ājīvopi mātu aññavihitakāle ca lokassādavasena kilesasahagatacitteneva hoti.
262.“合其言者”，谓此如行者言，如游方者言，彼于沙门境遇得此。吾等并非此言，故谓沙门境遇非如此。若法真实存在，佛亦明示之。所谓“别识”，谓非身体性质识，因为若为身体境界识，则不可妄离身体，故辨识无别相。既为身体行为所系，故言“只是世故”。贪染之心者，即常行不善之心。谓此便是苦触及之所缘，亦为心随悲苦感应。二次亦同理。谓恼苦之心，因亲近者悲苦所激，恚恨贪爱等缠着所致。谓心为善心，非善心者，皆是为过去业所发。谓“流泪”者，指未能具足念觉，心尚未平定，如饮酒醉时所感苦恼而流泪。如是亦谓“笑”，含义同理。所谓“恶趣已离之乐”，谓若得乐已由善业恩报，出离母胎，属此境内，则谓其理。所谓“护持”，谓其于出生之乡土条件为护持。所谓“世间之业”，谓随世风俗，心已染习诸烦恼所感。
§263
263.Samadhigayhāti sammā adhigatabhāvena gahetvā abhibhavitvā visesetvā visiṭṭho hutvā. Khīṇāsavaṃ sandhāyāti byatirekavasena khīṇāsavaṃ sandhāya. Ayañhettha attho – khīṇāsavampi sotāpannakusalaṃ paññapeti sekkhabhūmiyaṃ ṭhitattā. Sesapadesupi eseva nayo.
263.“得到禅定”者，谓正得法禅，于三界中证圣，坚固、显著而出类。所谓“断尽漏”，乃断绝染污，从特别法韵观其断尽漏之证。此亦解释为：断尽漏亦谓初果贤圣慧已现，而立于菩萨初地。于余言中亦同此理。
Tīṇi padāni nissāyāti na kāyena pāpakaṃ kammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ ājīvaṃ ājīvatīti imāni tīṇi padāni nissāya kusalasīlamūlakā ca akusalasīlamūlakā cāti dve paṭhamacatukkā ṭhapitā. Ekaṃ padaṃ nissāyāti na pāpakaṃ saṅkappaṃ saṅkappetīti imaṃ ekapadaṃ nissāya kusalasaṅkappamūlakā akusalasaṅkappamūlakā cāti ime dve pacchimacatukkā ṭhapitā.
三种根基是依止，谓不以身造作恶业，不以语说恶言，不以业谋生。依此三根基，有善根本戒、有不善根本戒，两种初四重戒成立。又依一根基，即不生恶念，意趣善根本、意趣不善根本——此两种后四重戒成立。
§264
264.Vicikicchuddhaccasahagatacittadvayampi vaṭṭati balavatā mohena samannāgatattā. Tathā hi tāni ‘‘momūhacittānī’’ti vuccanti.
264.疑惑、烦恼相随的心对也存在，由强烈的无明覆盖。故此谓为“愚痴心”。
Kuhinti kiṃnimittaṃ. Kataraṃṭhānaṃ pāpuṇitvāti kiṃ kāraṇaṃ āgamma. Ettheteti etthāti kāyavacīmanosucaritabhāvanāsājīvanipphattiyaṃ . Sā pana heṭṭhimakoṭiyā sotāpattiphalena dīpetabbāti āha ‘‘sotāpattiphale bhumma’’nti. Yasmā ājīvaṭṭhamakaṃ avasiṭṭhañca sīlaṃ pātimokkhasaṃvarasīlassa ca pārisuddhipātimokkhādhigamena sotāpattiphalappattiyā siddho hotīti āha – ‘‘pātimokkha…pe… nirujjhatī’’ti. ‘‘Sukhasīlo dukkhasīlo’’tiādīsu viya pakatiatthasīlasaddaṃ gahetvā vuttaṃ ‘‘akusalasīla’’ntiādi.
生嫉恨者，缘何而起？由何所得？此作答是基于身语意三业的行为、心念和生活的产生。位高者依据初果声闻的果报照耀，说“声闻果报确实无误”。由于生活稳定、戒律净洁、随戒律修持得初证，声闻果报已成就，故说“戒律……渐止”。如“乐戒者、苦戒者”等，用于指出戒律名义，故称“不善戒”。
§265
265.Kāmāvacarakusalacittameva vuttaṃ sampattasamādānaviratipubbakassa sīlassa adhippetattā. Tenāha – ‘‘etena hi kusalasīlaṃ samuṭṭhātī’’ti.
265.仅为欲行恶心所说，谓其为具备出离、止息之前的善戒之属。故曰“此乃生起善戒”。
Sīlavāti ettha vā-saddo pāsaṃsatthova veditabboti āha ‘‘sīlasampanno hotī’’ti. Yo sīlamatte patiṭṭhito, na samādhipaññāsu, so sīlamayadhammapūritatāya sīlamayo. Tenāha ‘‘alamettāvatā’’tiādi. Yatthāti yassaṃ cetovimuttiyaṃ paññāvimuttiyañca. Tadubhayañca yasmā arahattaphale saṅgahitaṃ, tasmā vuttaṃ ‘‘arahattaphale bhumma’’nti. Asesaṃ nirujjhati sukhavipākabhāvassa sabbaso paṭippassambhanato.
戒者，此处戒字当解为防护之意，谓“具戒者”。若以戒为本而不具定慧者，则戒像是以戒法充满。如言“非无限者”等。此指心之解脱与智慧解脱，因二者集于阿拉汉果故谓“阿拉汉果真”。一切舒服之果报因其断尽并自安住。
§266
266. Kāmapaṭisaṃyuttā saññā kāmasaññā. Sesesupi eseva nayo. Itarā dveti byāpādavihiṃsāsaññā.
266.与欲相应者，谓为欲识。余识亦然。别有二者，即为嗔恚、害心识。
Anāgāmiphalapaṭhamajjhānanti anāgāmiphalasahagataṃ paṭhamajjhānaṃ. Etthāti yathāvutte paṭhamajjhāne. Ettha ca ujuvipaccanīkena paṭipakkhappahānaṃ sātisayanti paṭhamajjhānaggahaṇaṃ. Tenāha ‘‘aparisesā nirujjhantī’’ti. Nekkhammasaññānaṃ kāmāvacaracittasahagatatā tassa sīlassa samuṭṭhānatā ca sampayuttanayena veditabbā.
所谓不还果初禅，乃指包含不还果的初禅。在此，依前所说即指初禅。此处又说通过正见而断除相对的对治，谓之初禅的契入。由此称之为“无余断灭”。寂静出世的心态，伴随守戒的纯净等应由此而觉知。
§267
267. Kusalasaṅkappanirodhadutiyajjhānikaarahattaphalaakusalasaṅkappanirodha- paṭhamajjhānikaanāgāmiphalaggahaṇena samaṇo dassito. Sesaṃ suviññeyyameva.
267. 第二禅是善意志断灭的禅修的果报，初禅是善意志断灭的不还果的契入，圣者所见。诸法彼此差别应分别理解。
Samaṇamuṇḍikāputtasuttavaṇṇanāya līnatthappakāsanā samattā. · 《沙门蒙迪咖子经注释》的隐义阐明完毕。
9. Cūḷasakuludāyisuttavaṇṇanā九、《小萨古鲁伍答夷经注释》
§271
271.Pañhoti ñātuṃ icchito attho, tadeva dhammadesanāya nimittabhāvato kāraṇaṃ. Upaṭṭhātūti ñāṇassa gocarabhāvaṃ upagacchatu. Yena kāraṇenāti yena tuyhaṃ upaṭṭhitena kāraṇena dhammadesanā upaṭṭhaheyya, taṃ pana paribbājakassa ajjhāsayavasena tathā vuttaṃ. Tenāha ‘‘etena hi…pe… dīpetī’’ti. Ekaṅgaṇānīti pidhānābhāvena ekaṅgaṇasadisāni. Tenāha ‘‘pākaṭānī’’ti.
271. 咨询之意，乃欲知故，因是法义宣说的缘由。‘侍’是知见所及，令基于此侍者来宣说法义。然依游方比库的见解亦如是说，言‘正因如此……使其开显’。‘一方’是指闭合之状如一方之类。称其为‘明显’。
Jānantoti attano tathābhāvaṃ sayaṃ jānanto. Sakkaccaṃ sussūsatīti ‘‘tathābhūtaṃyeva maṃ tathā avocā’’ti sādaraṃ sussūsati. Tasmāti dibbacakkhulābhino anāgataṃsañāṇalābhato. Evamāhāti ‘‘yo kho, udāyi, dibbena cakkhunā’’ti ārabhitvā ‘‘so vā maṃ aparantaṃ ārabbha pañhaṃ puccheyyā’’ti evaṃ avoca.
所谓知者，是自知自身实相者。清净而恭敬地陈说自己正如其所是。此可说明天眼所获未来知识的成果。因此说：“哦，伍答夷，由天眼开始，他或从我这边开始提问”。亦即如此称述。
Itaranti avasiṭṭhaṃ imasmiṃ ṭhāne vattabbaṃ. Vuttanayamevāti ‘‘yo hi lābhī’’tiādinā vuttanayameva. Atīteti pubbenivāsānussatiñāṇassa visayabhūte atthe. Anāgateti anāgataṃsañāṇassa visayabhūte anāgate atthe.
至于他者，是指此处所述应分别言说的对象。“言说”即由“得者”诸说开始者。‘过去’，谓过去世记忆知识所及的对象。‘未来’，谓未来知识所及的对象。
Paṃsupadese nibbattanato paṃsusamokiṇṇasarīratāya paṃsupisācakaṃ. Ekaṃ mūlaṃ gahetvāti dīghaso heṭṭhimantena caturaṅgulaṃ, uparimantena vidatthikaṃ rukkhagacchalatādīsu yassa kassaci ekaṃ mūlaṃ gahetvā aññajātikānaṃ adissamānakāyo hoti. Ayaṃ kira nesaṃ jātisiddhā dhammatā. Tatrāti tassa mūlavasena adissamānakatāya. Na dissati ñāṇena na passati.
尘粒处终止，尘埃缠身的形体即是尘粒之兆。比方由根基取一根，若以长者的四指宽度为下端，上端于树枝等处，人以其根基而显示异种族的身形。此乃生起众生根器之法。所谓根基表示显示的能力。不能由智识洞见，也不能见知。
§272
272.Na ca atthaṃ dīpeyyāti adhippetamatthaṃ sā vācā sarūpato na ca dīpeyya, kevalaṃ vācāmattamevāti adhippāyo. Paṭiharitabbaṭṭhena parasantāne netabbaṭṭhena paṭihāriya-saddadvārena viññātabbo bhāvattho, sova pāṭihīrako niruttinayena, natthi etassa pāṭihīrakanti appāṭihīrakataṃ, ta-saddena padaṃ vaḍḍhetvā tathā vuttaṃ, aniyyānaṃ. Tenāha ‘‘niratthakaṃ sampajjatī’’ti. Subhakiṇhadevaloke khandhā viya jotetīti iminā – ‘‘dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo attā’’ti imamatthaṃ dasseti.
272. 此言“不发光于灯”是指依附于灯具的光不存在，此语并非说语言本身不发光，而是指仅仅存在语言的形式而无内容，称为“专指语言本体”。应当了解其对立状态：能被摈弃者与不可被摈弃者要区别透彻；通过反摈弃之说，以语言的音声为界限揭示其意蕴。此“语言持器”（指承载语言的器物）为不可言说之理，因而没有实在的语言持器可言，没有任何同类持器可以与之比附。加深此义，即谓“无意之说”，犹如“无用之语”所显。此意由此说明，如同须跋祇神界诸元素犹如光明般显现，且为“天、形、心组成、完整无缺且无所执着之自体”所显明。
§273
273. Saupasaggapadassa attho upasaggena vināpi viññāyatīti āha ‘‘viddheti ubbiddhe’’ti. Sā cassa ubbiddhatā upakkilesavigamena sucibhāvena upaṭṭhānanti āha ‘‘meghavigamena dūrībhūte’’ti. Indanīlamaṇi viya dibbati jotetīti devo, ākāso. ‘‘Aḍḍharattasamaye’’ti vattabbe bhummatthe vihitavacanānaṃ accantasaṃyogābhāvā upayogavacanaṃ veditabbaṃ. Puṇṇamāsiyañhi gaganamajjhassa purato vā pacchato vā ante ṭhite aḍḍharatte samayo bhinno nāma hoti, majjhe eva pana ṭhito abhinno nāma. Tenāha ‘‘abhinne aḍḍharattasamaye’’ti.
273. 关于带有前缀的词义，即使去除前缀也可推知其含义，故言“知晓且难解”。该“难解”是指烦恼消除后净洁的具足品性，因此称“云散离去”。如同云层消散般使物亮显清透，诸天亦如炽热犀利的宝石般发光。所谓“半夜时分”，由于土体上的词语缺乏连贯性，故应理解为使用契合语用的表达。满月时，天空中无论前后，夜半时间被视为断裂之时，而其中心时分则称作无断之时，因此云散时即谓“无断的半夜时分”。
Ye anubhontīti ye devā candimasūriyānaṃ ābhā anubhonti vinibhuñjanti vaḷañjanti ca tehi devehi bahū ceva bahutarā ca candimasūriyānaṃ ābhā ananubhonto. Tenāha – ‘‘attano sarīrobhāseneva ālokaṃ pharitvā viharantī’’ti.
得以体验者，谓能领受月光与日光的诸天，他们品味欣享这些光明；至于众多诸天，有些则不能领受这些月光日光。谓“自身的色体如同体内广布光明般生活”，即是此义。
§274
274.Pucchāmūḷho pana jāto ‘‘ayaṃ paramo vaṇṇo’’ti gahitapadassa vidhamanena. Acelakapāḷinti ‘‘acelako hoti muttācāro’’tiādinayappavattaṃ (dī. ni. 1.394) acelakapaṭipattidīpakaganthaṃ, ganthasīseneva tena pakāsitavādāni vadati. Surāmerayapānamanuyuttapuggalassa surāpānato virati tassa kāyaṃ cittañca tāpentī saṃvattatīti surāpānavirati (tapo, soyeva guṇo. Tenāha ‘‘surāpānaviratīti attho’’ti).
274. 一位受众问曰：“此者为至上之光彩吗？”此问采用一种变形词汇表达。所谓“无牵累者”，谓行为清净的人，依此类义展开的经典文献有许多。以一位苦行持戒者对酒食沉迷者戒除饮酒行为，其身心受到约束与纯净，谓此为“戒除饮酒”的义理。
§275
275. Ekantaṃ accantameva sukhaṃ assāti ekantasukhaṃ. Pañcasu dhammesūti ‘‘pāṇātipātā paṭiviratī’’tiādīsu pañcasu sīlācāradhammesu. Na jāniṃsūti sammosena anupaṭṭhahanti tadatthaṃ na bujjhanti. Buddhuppādena kira vihatatejāni mahānubhāvāni mantapadāni viya bāhirakānaṃ yogāvacaraganthena saddhiṃ yogāvacarapaṭipadā nassati. Uggaṇhiṃsūti ‘‘pañca pubbabhāgadhamme’’tiādivacanamattaṃ uggaṇhiṃsu. Tatiyajjhānatoti kāraṇopacārena phalaṃ vadati, phalabhūtato tatiyajjhānato.
275. 真正的快乐即是单一的极乐，即独具的快乐。所谓五法，即是指“戒杀戒取”等五项戒律。某人对此不明了，在与之相互作用的情况下不明白其意义。借佛陀起始如大光明者之智慧，犹如外部束缚之绳索，导致共同行持的修行法门消失。其用五种基本前法之词，仅在言辞上提及。所谓第三禅定，是因缘成熟果证由此，表明其果性实基源于第三禅。
§276
276. Ekantasukhassa lokassa paṭilābhena pattiyā tattha nibbatti paṭilābhasacchikiriyā. Ekantasukhe loke anabhinibbattitvā eva iddhiyā tattha gantvā tassa sattalokassa bhājanalokassa ca paccakkhato dassanaṃ paccakkhasacchikiriyā. Tenāha ‘‘tatthā’’tiādi.
276. 真正快乐之获得伴随着达至幸福界之显现，即此显现为能证实获得的显现。于极乐世界，尚未消失之前法乃依神变力进入，因果相应世间与极乐世间前后相照，故能证实此显现。此即称“在那里”等。
§277
277.Udañcanikoti udañcano. Viñjhupabbatapasse gāmānaṃ aniviṭṭhattā tiṃsayojanamattaṃ ṭhānaṃ aṭavī nāma, tattha senāsanaṃ, tasmiṃ aṭavisenāsane padhānakammikānaṃ bhikkhūnaṃ bahūnaṃ tattha nivāsena ekaṃ padhānagharaṃ ahosi.
277. “Udañcano”者，谓拔起、拔除之意。于山丘林地之间，村落未完备之处，距三十由旬之地，有一名为“林野”的地方。彼处有僧众驻扎的营所。在此林野营所中，众多专司领导工作的比库，住有一专门的领导舍。
Cūḷasakuludāyisuttavaṇṇanāya līnatthappakāsanā samattā. · 《小萨咖卢答夷经》注释中隐义阐明已完成。
10. Vekhanasasuttavaṇṇanā10. 《韦卡那萨经》注释
§280
280. Saha vatthukāmena kilesakāmo garu garukātabbo etassāti kāmagaru. Tesveva kāmesu ninnapoṇapabbhārajjhāsayoti kāmādhimutto. Pabbajjāpaṭhamajjhānādikaṃ nekkhammaṃ garu garukātabbaṃ etassāti nekkhammagaru. Tattha ninnapoṇapabbhārajjhāsayo nekkhammādhimutto svāyamattho yathā ekacce gahaṭṭhe labbhati, evaṃ ekacce anagārepīti āha ‘‘pabbajitopī’’tiādi. Ayaṃ pana vekhanaso paribbājako. So hi vekhanasatāpasapabbajjaṃ upagantvā vekhanasena iminā diṭṭhimādāya samādiyitvā ṭhitattā ‘‘vekhanaso’’ti vuccati. Yathā loko sayaṃ ekādasahi aggīhi ādittopi samāno paccakkhato anubhaviyamānaṃ sālākikaṃ aggisantāpaṃ viya anādikālānugatasammākavacarasantāpaṃ ādittatāya na sallakkheti, sammāsambuddhena pana mahākaruṇāsamussāhitamānasena ‘‘sabbaṃ, bhikkhave, āditta’’nti ādittapariyāye (saṃ. ni. 4.28; mahāva. 54) desiyamāne sallakkheti, evaṃ ayampi anādikālaparibhāvitaṃ attaajjhāsaye avaṭṭhitaṃ kāmādhimuttaṃ sarasena anupadhārento satthārā – ‘‘pañca kho ime, kaccāna, kāmaguṇā’’tiādinā kāmaguṇesu kāmasukhe bhāsiyamāne ‘‘kāmādhimuttaṃ vata pabbajitassa citta’’nti upadhāressatīti āha – ‘‘imāya kathāya kathiyamānāya attano kāmādhimuttataṃ sallakkhessatī’’ti. Kāmaggasukhanti kāmetabbavatthūhi aggabhūtaṃ sukhaṃ. Sabbe hi tebhūmakadhammā kāmanīyaṭṭhena kāmā, te paṭicca uppajjanasukhato nibbānasukhameva aggabhūtaṃ sukhaṃ. Yathāha – ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34) – ‘‘nibbānaṃ paramaṃ sukha’’nti (ma. ni. 2.215, 217; dha. pa. 203) ca. Tena vuttaṃ ‘‘nibbānaṃ adhippeta’’nti.
280. “Kāmagaru”指与欲望有关且应当重视、严格对治者。此处所谓“kāmagaru”者，即对三恶欲须严肃轻重分别，须断绝其根本者。初学出家者从安般念等禅定开始，须严肃对治此烦恼。于此，“厉重之欲”即是对于此断欲之心所生之担忧、惧怕；此心有时可在居室中自行产生，因此有人称之“出家人”或“非家人”等名。所谓“出家人”是指历经厌离辛苦而进入出家者，因已深证此理，故号为“出家人”。如同世人即使身陷烈火中，耳闻明显燃烧之苦痛，却无法彻底体认其本质，无始以来未能根本觉醒。唯正觉世尊怀大悲心教导时，方能深入察觉“一切皆如火燃”，乃能真切体认此理。由此，导师们教诲出家者须明辨“此即此欲之心”且能止息，不为扰乱。于五种欲乐中，导师阐述“出家人心已证断欲”，此论旨在说明此断欲心为出家人所特有。所谓“断欲乐”是依五欲所体验之初乐而成胜者乐。盖世间诸基础现象中，依照欲望最受喜爱者为欲，然此欲生之乐与涅槃之乐相比，涅槃之乐为无上乐。正如经言：“诸行有为，无论合成分离，若有灭尽，即为最上离乐”，又言“涅槃为极乐”故。故此谓“涅槃为优胜”。
§281
281. Pubbenivāsañāṇalābhino pubbantaṃ ārabbha vuccamānakathā anucchavikā tadatthassa paccakkhabhāvato, tadabhāvato vekhanasassa ananucchavikāti āha ‘‘yasmā…pe… natthī’’ti. Anāgatakathāya…pe… natthīti etthāpi eseva nayo. Ārakkhatthāyāti devatāhi mantapadehi saha ṭhitā tattha ārakkhatthāya. Avijjāyāti idaṃ lakkhaṇavacanaṃ, taṃmūlakattā vā sabbakilesadhammānaṃ avijjāva gahitā. Jānanaṃ pahīnakilesapaccavekkhaṇañāṇena. Sesaṃ suviññeyyameva.
281. 所谓“前世记忆得知”即由回溯先前世间所生之趣闻得名，表法因果之显现。因该显现具现实对应性，反之“回忆缺失”则曰：『因彼缺失』。未来趣闻亦有“无”之说，此即依前成后者之理。所谓“护持”即与天神及众议合立以护持本教学法。所谓“无明”乃此门语义，谓所有烦恼本根即为无明。此无明保有一切欲染之根本。由认识以及断除烦恼之反观智得知此义。其余内容亦应悉知无余。
Vekhanasasuttavaṇṇanāya līnatthappakāsanā samattā. · 《韦卡那萨经》注释中隐义阐明已完成。
Niṭṭhitā ca paribbājakavaggavaṇṇanā. · 游方者品注释已完成。