4. Rājavaggo · 4. 王品复注
4. Rājavaggo4. 王品
1. Ghaṭikārasuttavaṇṇanā1. 嘎提咖拉经义疏
§282
282.Cariyanti bodhicariyaṃ, bodhisambhārasambharaṇavasena pavattitaṃ bodhisattapaṭipattinti attho. Sukāraṇanti bodhiparipācanassa ekantikaṃ sundaraṃ kāraṇaṃ, kassapassa bhagavato payirupāsanādiṃ sandhāya vadati. Tañhi tena saddhiṃ mayā idha katanti vattabbataṃ labhati. Mandahasitanti īsakaṃ hasitaṃ. Kuhaṃ kuhanti hāsa-saddassa anukaraṇametaṃ. Haṭṭhapahaṭṭhākāramattanti haṭṭhapahaṭṭhamattaṃ. Yathā gahitasaṅketā ‘‘pahaṭṭho bhagavā’’ti sañjānanti, evaṃ ākāradassanamattaṃ.
282. 此处所说“行菩提行，集菩提所集，故现行菩萨行”之义。苏迦兰者，即佛果成就之唯一美好缘由，此谓根基所成，佛陀嘎萨巴乃依其而修敬奉事。以此缘由与我同在此处所作之所应行者，得为确当。曼陀哈斯意指诡诈笑容，古语“窟窿”盖以笑声模拟之。哈特哈帕哈特哈即笑声大小之势，乃谓众人手掌击合成义，如谓“彼世尊拍手”之触之见也。
Idāni iminā pasaṅgena tāsaṃ samuṭṭhānaṃ vibhāgato dassetuṃ ‘‘hasitañca nāmeta’’ntiādi āraddhaṃ. Tattha ajjhupekkhanavasenapi hāso na sambhavati, pageva domanassavasenāti āha ‘‘terasahi somanassasahagatacittehī’’ti. Nanu ca keci kodhavasenapi hasantīti? Na, tesampi yaṃ taṃ kodhavatthu, tassa mayaṃ dāni yathākāmakāritaṃ āpajjissāmāti duviññeyyantarena somanassacitteneva hāsassa uppajjanato. Tesūti pañcasu somanassasahagatacittesu. Balavārammaṇeti uḷāraārammaṇe yamakamahāpāṭihāriyasadise. Dubbalārammaṇeti anuḷāre ārammaṇe. Imasmiṃ pana ṭhāne…pe… uppādesīti idaṃ porāṇaṭṭhakathāyaṃ tathā āgatattā vuttaṃ. Na ahetukasomanassasahagatacittena bhagavato sitaṃ hotīti dassanatthaṃ.
今就上述因缘，欲明说其起原分段，故开头曰“谓笑及名等”。其中即便置观望之态，笑亦不生，唯因忧愁故，语曰“十三合欢心中所感”是也。岂但生嗔怒而笑乎？不然。即使为愤怒所起之心，今我亦如所欲而为之，双重难释心中合欢，进而生笑。所谓“内含五种合欢心中”。强激起即绝猛激起，为此极殊胜特殊。弱激起即次级激起。在此处……诗……教导者，此乃古老注疏所述。非因无缘合欢心境生佛陀宁静意，故为明证。
Abhidhammaṭīkāyaṃ (dha. sa. mūlaṭī. 568) pana ‘‘atītaṃsādīsu appaṭihataṃ ñāṇaṃ vatvā ‘imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatta’ntiādivacanato (mahāni. 69, 156; cūḷani. māgharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5; netti. 15; dī. ni. aṭṭha. 3.305; vibha. mūlaṭī. suttantabhājanīyavaṇṇanā; dī. ni. ṭī. 3.141, 305) ‘bhagavato idaṃ cittaṃ uppajjatī’ti vuttavacanaṃ vicāretabba’’nti vuttaṃ. Tattha iminā hasituppādacittena pavattiyamānampi bhagavato sitakaraṇaṃ pubbenivāsa-anāgataṃsa-sabbaññutaññāṇānaṃ anuvattakattā ñāṇānuparivattiyevāti, evaṃ pana ñāṇānuparivattibhāve sati na koci pāḷiaṭṭhakathānaṃ virodho. Tathā hi abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 568) ‘‘tesaṃ ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ uppajjatī’’ti vuttaṃ. Avassañca etaṃ evaṃ icchitabbaṃ, aññathā āvajjanassapi bhagavato pavatti tathārūpe kāle na saṃyujjeyya, tassapi hi viññattisamuṭṭhāpakabhāvassa icchitattā, tathā hi vuttaṃ – ‘‘evañca katvā manodvārāvajjanassapi viññattisamuṭṭhāpakattaṃ upapannaṃ hotī’’ti, na ca viññattisamuṭṭhāpakatte taṃsamuṭṭhitāya viññattiyā kāyakammādibhāvaṃ āpajjanabhāvo vibandhatīti tameva sandhāya vadati. Tenāha ‘‘evaṃ appamattakampī’’ti. Sateritā vijjulatā nāma sateratāvijjulatā. Sā hi itaravijjulatā viya khaṇaṭṭhitikā sīghanirodhā ca na hoti, apica kho dandhanirodhā, tañca sabbakālaṃ catudīpikamahāmeghatova niccharati tenāha ‘‘cātuddīpikamahāmeghamukhato’’ti. Ayaṃ kira tāsaṃ rasmivaṭṭīnaṃ dhammatā, yadidaṃ tikkhattuṃ siravaraṃ padakkhiṇaṃ katvā dāṭhaggesuyeva antaradhānaṃ.
《阿毗达摩论注》中（见大藏、原文568页）讲及“于历代诸佛乃至今，非否认具足此三法之识知，即身行诸知之先导”，于彼处以大字所引（《大集经》第69、156页；《小集经》马哈拉者玛那布查篇第85页；《巴提经》；《涅槃经》注解；《毗婆舍那》原文注释等）“世尊此念生起”之说，宜当深究。其时即使由生喜起念所起，亦能承续佛所历生死及智慧通达，成就识转变，故无一例违背巴利三藏注疏。确如《阿毗达摩注疏》言：“彼智慧尽终时，念生起”。此亦当如是欲为之，若非如此，佛陀于觉悟时亦不得相应，彼时识之发生，由意门观入所致。非因识发，而致身行等行为生阻碍，由此事说导引也。故谓“如是恒一正念沉静”。此念之光耀，名为信心，若信心不足则无疾速止息，虽受鞭策，亦常如大光明之四灯云般显现，故谓“如四灯大云之口”。此即此一相状，如前三火轮绕境，迅速迂回，犹如极厉害之光芒一闪隐没。
§283
283. Yadipi cattāri asaṅkhyeyyāni kappānaṃ satasahassañca paññāpāramitā paribhāvitā, tathāpi idāni taṃ buddhantaraṃ tassā paṭipādetabbattā vuttaṃ ‘‘aparipakkañāṇattā’’ti. Kāmañcassa ñāṇāya idānipi paṭipādetabbatā atthi, evaṃ santepi nanu sammāsambuddhesu pasādena sambhāvanāya bhavitabbaṃ tathā cirakālaṃ paribhāvitattā, kathaṃ tattha hīḷanāti āha ‘‘brāhmaṇakule’’tiādi. Cirakālaparicitāpi hi guṇabhāvanā appakenapi akalyāṇamittasaṃsaggena viparivattati aññathattaṃ gacchati. Tena mahāsattopi jātisiddhāyaṃ laddhiyaṃ ṭhatvā jātisiddhena mānena evamāha – ‘‘kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’’ti. Tathā hi vuttaṃ aṭṭhakathāyaṃ –
283. 虽说成就六度之佛行已有无量亿百千万劫之久，然今佛之间，乃由“未成熟智慧”而当修持。虽今尚有智慧而当修，法音传世佛当以信敬作缘，长久演说。何以致心渐退？曰：以婆罗门家出身故。即便长久所识，修善虽少，因恶人结交，结果易生异趣。彼大圣为了降伏生死，以出生界为荣并以此自妄荣耀，因而曰：“彼剃度沙门何以如是看待？”注疏中亦有明说。
‘‘Tasmā akalyāṇajanaṃ, āsīvisamivoragaṃ,
“是以当避舍恶人，如伏鲇鱼，彼欲生善，必当慎行”
Ārakā parivajjeyya, bhūtikāmo vicakkhaṇo’’ti. (dī. ni. aṭṭha. 1.170-172);
应远远地回避，智者若欲求繁荣昌盛。（《长部》注疏 1.170-172）
Nhānacuṇṇena suttena katā sotti, kuruvindaguḷikā, sā eva sināyanti kāyaṃ visodhenti etāyāti sinānaṃ. Tenāha – ‘‘sotti sinānanti sinānatthāya katasotti’’nti.
用沐浴粉沐浴，此谓“洗衣”，将身体清洁净化，因称浴。故言：“洗衣者，洗浴之意耳。”
§284
284.Ariyaparihārenāti ariyānaṃ parihārena, anāgāmīnaṃ nhānakāle attano kāyassa parihāraniyāmenāti attho. Attano ñāṇasampattiyā vibhavasampattiyā pasannakāraṃ kātuṃ sakkhissati. Etadatthanti ‘‘ahitanivāraṇaṃ, hite niyojanaṃ byasane parivajjana’’nti yadidaṃ, etadatthaṃ mittā nāma honti. Keci ‘‘yāvettha ahupī’’ti paṭhanti, tesaṃ yāva ettha kesaggagahaṇaṃ tāva ayaṃ nibandho ahupīti attho.
284.圣人舍弃之意，谓舍弃圣人的事物。无来者沐浴时，为护持自身身体之义。此谓借自身觉慧、解脱之功德，能成其清净。此义即“摈弃不利，依止有益，避开毁坏”，谓此为善友。有人读作“至此不受”，此说意即此拘束止于此，不再为累。
§285
285.Satipaṭilābhatthāyāti bodhiyā mahābhinīhāraṃ katvā bodhisambhārapaṭipadāya pūraṇabhāve satiyā paṭilābhatthāya. Idāni tassa satuppādanīyakathāya pavattitākāraṃ saṅkhepeneva dassetuṃ ‘‘tassa hī’’tiādi vuttaṃ. Tattha na lāmakaṭṭhānaṃ otiṇṇasattoti iminā mahāsattassa paṇītādhimuttataṃ dassetvā evaṃ paṇītādhimuttikassa pamādakiriyā na yuttāti dassento ‘‘tādisassa nāma pamādavihāro na yutto’’ti āha. Tadā bodhisattassa nekkhammajjhāsayo telappadīpo viya visesato nibbatti, taṃ disvā bhagavā tadanurūpaṃ dhammakathaṃ karonto ‘‘tādisassa…pe… kathesī’’ti. Parasamuddavāsī therā aññathā vadanti. Aṭṭhakathāyaṃ pana nāyaṃ buddhānaṃ bhāro, yadidaṃ pūritapāramīnaṃ bodhisattānaṃ tathā dhammadesanā tesaṃ mahābhinīhārasamanantarampi bodhisambhārassa sayambhuñāṇeneva paṭividitattā. Tasmā bodhisattabhāvapavedanameva tassa bhagavā akāsīti dassetuṃ ‘‘satipaṭilābhatthāyā’’tiādi vuttaṃ. Satipaṭilābhatthāyāti sammāpaṭipattiyā ujjalane pākaṭakarasatipaṭilābhāya.
285.为得念处，指大志坚毅，修持成就觉悟之进道，止于安住念处净洁。今欲略显其善根成熟，故言“其德”。且言未逾越粗陋阶段，显示此大士乃至清净无染之成熟境界，斥责疏忽行为不善。然后，此大士于出家心专注如灯光般熠熠闪现。世尊见此，依此说法教诲“无此疏忽行为”。他海中求道长老有不同说法。此注疏非佛负担，乃完满布施庄严菩萨对法之阐释，菩萨心与法无二，智慧自照。故世尊仅以“为得念处”等言明示。所谓念处之得，即正行保持，具足闪耀之念得。
§286
286. Ñāṇañhi kilesadhammavidālanapadālanehi siṅgaṃ viyāti siṅgaṃ. Tañhi paṭipattiyā upatthambhitaṃ ussitaṃ nāma hoti, tadabhāve patitaṃ nāma. Keci pana vīriyaṃ siṅganti vadanti. Tasmiṃ sammappadhānavasena pavatte bāhirapabbajjaṃ upagatāpi mahāsattā visuddhāsayā appicchatādiguṇasamaṅgino yathārahaṃ ganthadhuraṃ vāsadhurañca paribrūhayantā viharanti, pageva buddhasāsane appicchatādīhīti āha ‘‘catupārisuddhisīle panā’’tiādi. Vipassanaṃ brūhentā sikhāppattavipassanā hontīti vuttaṃ – ‘‘yāva anulomañāṇaṃ āhacca tiṭṭhantī’’ti, anulomañāṇato orameva vipassanaṃ ṭhapentīti attho. Maggaphalatthaṃ vāyāmaṃ na karonti paññāpāramitāya sabbaññutaññāṇagabbhassa aparipuṇṇattā aparipakkattā ca.
286.先知业烦恼罪障之智，如针穿刺，对治此智即为助持，叫做“振奋”，失去则称“堕落”。有些人言乃精进。以正当努力，虽出家修道，勇毅大士亦以清净之心舍弃贪欲等不善，切实持守戒律教法，乃称“身心四净”。讲正观念者言当修观至相续觉知顺行，此法即观法。彼不行功德则难获解脱，谓智慧不圆满故不努力。
§287
287.Therehīti vuddhatarehi. Nivāse satīti yasmiṃ ṭhāne pabbajito, tattheva nivāse. Vappakālatoti sassānaṃ vappakālato. Pubbe viya tato paraṃ tikhiṇena sūriyasantāpena payojanaṃ natthīti vuttaṃ – ‘‘vappakāle vitānaṃ viya upari vatthakilañjaṃ bandhitvā’’ti. Puṭaketi kalāpe.
287.“长老”意为老成智者。宿处即阿阇黎所处之家，出家即住于此地。雨季时节即桑耶节季，为佛陀等修行季节，先前及之后此时日猛烈日晒似无法用。谓雨季营具铺洒地面，使之家宅清净。如言「铺盖如地毯围绕」。卷章文集称“书卷”之意。
§288
288. Paccayasāmaggihetukattā dhammappattiyā padesato pariññāvatthukāpi ariyā upaṭṭhite cittavighātapaccaye yadetaṃ nātisāvajjaṃ, tadevaṃ gaṇhantīti ayamettha dhammatāti āha – ‘‘alābhaṃ ārabbha cittaññathatta’’ntiādi. Soti kikī kāsirājā. Brāhmaṇabhattoti brāhmaṇesu bhatto. Deveti brāhmaṇe sandhāyāha. Bhūmidevāti tesaṃ samaññā, tadā brāhmaṇagaruko loko. Tadā hi kassapopi bhagavā brāhmaṇakule nibbatti. Dhītu avaṇṇaṃ vatvāti, ‘‘mahārāja, tava dhītā brāhmaṇasamayaṃ pahāya muṇḍapāsaṇḍikasamayaṃ gaṇhī’’tiādinā rājaputtiyā aguṇaṃ vatvā. Varaṃ gaṇhiṃsu ñātakā. Rajjaṃ niyyātesi ‘‘mā me vacanaṃ musā ahosi, aṭṭhame divase niggaṇhissāmī’’ti.
288.因缘会合，依据出世法在境界中，圣人于心障碍因缘中行此不污秽法，谓此心理认知之净。说明此称为“法”，谓“以获得开始，心力通达”为法义。Soti为迦尸王。Brāhmaṇabhatto谓婆罗门父辈之意。Deveti意指婆罗门所行祭祀。Bhūmideva即此等状态庄重人物。时世尊生于婆罗门家族。言女不洁，意谓“王子，汝女弃婆罗门家族遗产，转入僧团”，少诋毁王子词，亲属取之为重，宣言“勿令我言不实，第八日将送离”。
Pāvanaasmanayanavasena sammā pāvīkatattā parisuddhataṇḍulāni. Pāḷiyaṃ taṇḍulapaṭibhastānīti taṇḍulakhaṇḍāni. Muggapaṭibhastakaḷāyapaṭibhastesupi eseva nayo.
以净化体相为修持之法，得以正净的稻米。巴利文中所谓稻米碎片，即稻米的小碎片。无论是磨碎的还是磨得较细的，这些都是同样的义理。
§289
289.Ko nu khoti bhummatthe paccattavacananti āha – ‘‘kuhiṃ nu kho’’ti pāripūriṃ yojīyanti byañjanabhojanāni etthāti pariyogo, tato pariyogā. Tenāha ‘‘sūpabhājanato’’ti. Saññaṃ datvāti vuttaṃ sabbaṃ ācikkhitvā tumhākaṃ atthāya sampādetvā nikkhitto upaṭṭhākoti bhagavato ārocethāti saññaṃ datvā. Ativissatthoti ativiya vissattho. Pañcavaṇṇāti khuddikādivasena pañcappakārā.
289．何处的现象能成为现证词？意即“究竟在何处”之意，这句谓之完全的连合句，是由表示地点与食物的连词所构成的连用句。故称之为“汤食”，并称“已了知”，意指一切皆已说明、为了汝等利益而陈说乃至完结、专为世尊而设。
§290
290.Kinti nissakke paccattavacanaṃ, kasmāti attho? Dhammikoti iminā āgamanasuddhiṃ dasseti . Bhikkhūnaṃ patte bhattasadisoti iminā upāsakena satthu pariccattabhāvaṃ tattha satthuno ca aparisaṅkataṃ dasseti. Sikkhāpadavelā nāma natthīti dhammassāmibhāvato sikkhāpadamariyādā nāma natthi paṇṇattivajje, pakativajje pana setughāto eva.
290．至于“此时”之现证用语，其意为何？“法”者，示现道理清净。谓此因缘复现，增进比库得食之正当资格；也显示在家居士对师父礼敬之仪轨完整无缺。因授菩提律品而无此培训仪式，故被视为不完备，与法义相违甚至如桥梁之毁坏。
§291
291. Chadanaṭṭhāne yadākāsaṃ, tadeva tassa gehassa chadananti ākāsacchadanaṃ. Pakatiyā utupharaṇamevāti chādite yādisaṃ utu, chadane uttiṇabhāvepi tamhi gehe tādisameva utupharaṇaṃ ahosi. Tesaṃyevāti tesaṃ ghaṭikārassa mātāpitūnaṃ eva.
291．所谓盖处之空隙，即为该处房屋的屋顶，称之为空盖。盖子指用以遮挡天气之物，例如遮挡雨雪的草席，在这种遮蔽下，屋内应当有相应的防护设施。这所指即为该罩盖物品的父母，即为造此之人。
§292
292. ‘‘Catasso muṭṭhiyo eko kuḍuvo, cattāro kuḍuvā eko pattho, cattāro patthā eko āḷhako, cattāro āḷhakā ekaṃ doṇaṃ, cattāri doṇāni ekā mānikā, catasso mānikā ekā khārī, vīsati khārikā eko vāhoti tadeva ekasakaṭa’’nti suttanipātaṭṭhakathādīsu (su. ni. aṭṭha. 2.662) vuttaṃ, idha pana ‘‘dve sakaṭāni eko vāho’’ti vuttaṃ. Telaphāṇitādinti ādi-saddena sappiādiṃ maricādikaṭukabhaṇḍañca saṅgaṇhāti. Nāhaṃ raññā diṭṭhapubbo, kuto paripphassoti adhippāyo. Naccitvāti naccaṃ datvā.
292．经文云：“十四只手一只手掌，四只掌一只脚掌，四只脚掌一只胫骨，四只胫骨一只船，四只船一只礁石，十四只礁石一只舵，二十只舵一只马驼”，这是对不同部件的比喻说明。然注疏中又言“两辆车一匹马”，以甘蔗等甜物及辣味苦料作类比。此非国王所示，故不为强迫命令。作舞奉献者得以舞蹈之义。
Ghaṭikārasuttavaṇṇanāya līnatthappakāsanā samattā. · 嘎提咖拉经义疏之隐义阐明已竟。
2. Raṭṭhapālasuttavaṇṇanā2. 拉塔巴拉经义疏
§293
293. Thūlameva thullaṃ, thullā vipulā mahantā koṭṭhā jātā imassāti thullakoṭṭhikanti odanapūpapahūtavasena laddhanāmo nigamo. Aṭṭhakathāyaṃ pana thullakoṭṭhanti attho vutto. Tena pāḷiyaṃ ika-saddena padavaḍḍhanaṃ katanti dasseti.
293．“大”即“大型”，“大者”即“广大而宏大”，此处称为大型堆积物，即大堆砌的粮食堆。此为广泛用于描述谷类丰收的名称，是典籍中专称堆积粮食之名。故巴利文中以“ika”字作词缀以增强词义，一并说明。
§294
294.Raṭṭhapāloti idaṃ tassa kulaputtassa nāmaṃ. Paveṇivasena āgatakulavaṃsānugatanti samudāgamato paṭṭhāya dassetuṃ ‘‘kasmā raṭṭhapālo’’tiādi vuttaṃ. Sandhāretunti vināsanato pubbe yādisaṃ, tatheva sammadeva dhāretuṃ samattho. Saddhāti kammaphalasaddhāya sampannā. Sāmaṇeraṃ disvāti sikkhākāmatāya etadagge ṭhapiyamānaṃ disvā.
294. "Raṭṭhapālo"是该家族少年的名字。由“Paveṇivasa”来的家族族谱一起跟随者在大江边上，为了让人看见并了解这名少年，于是被问:“为何名为Raṭṭhapālo”等，这样说的。正如之前因执著而灭亡的那些事物那样，今亦能正当保持与维持。信心指因坚信业报而成就。见到新入学的沙玛内拉时，即是基于修学之心，看到这样一个新学子而被安置于此。
Saha raññāti sarājikaṃ, raññā saddhiṃ rājaparisaṃ. Cātuvaṇṇanti brāhmaṇādicatuvaṇṇasamudāyaṃ. Posetunti vaddhetuṃ dānādīhi saṅgahavatthūhi saṅgaṇhituṃ. Yaṃ kulaṃ. Pahossatīti sakkhissati.
与王同处是指同属王室阶层，与王后以及王族的议事会共处。四种等级是指婆罗门等四种族群的聚合群体。“保护”是指应以布施等相应的聚合之因而扩增和维持家族的福德。所称“该家族”即是此意，为了利益而存在的证言。
Tena tena me upaparikkhatoti ‘‘kāmā nāmete aniccā dukkhā vipariṇāmadhammā, aṭṭhikaṅkalūpamā’’ti (ma. ni. 1.234; pāci. 417; mahāni. 3, 6) ca ādinā yena yena ākārena kāmesu ādīnavaṃ okāraṃ saṃkilesaṃ, tabbipariyāyato nekkhamme ānisaṃsaṃ guṇaṃ pakāsentaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, tena tena pakārena upaparikkhato vīmaṃsantassa mayhaṃ evaṃ hoti evaṃ upaṭṭhāti. Sikkhattayabrahmacariyanti adhisīlādisikkhattayasaṅgahaṃ seṭṭhacariyaṃ. Akhaṇḍādibhāvāpādanena akhaṇḍaṃ lakkhaṇavacanañhetaṃ. Kañcipi sikkhekadesaṃ asesetvā ekanteneva paripūretabbatāya ekantaparipuṇṇaṃ. Cittuppādamattampi saṃkilesamalaṃ anuppādetvā accantameva visuddhaṃ katvā pariharitabbatāya ekantaparisuddhaṃ. Tato eva saṅkhaṃ viya likhitanti saṅkhalikhitaṃ. Tenāha ‘‘likhitasaṅkhasadisa’’nti. Dāṭhikāpi massuggahaṇeneva gahetvā ‘‘massu’’tveva vuttaṃ, uttarādharamassunti attho. Kasāyena rattāni kāsāyāni. Ananuññātaṃ puttaṃ na pabbājeti ‘‘mātāpitūnaṃ lokiyamahājanassa cittaññathattaṃ mā hotū’’ti. Tathā hi suddhodanamahārājassa tathā varo dinno.
在各种方面都为我所详细观察审视，因“欲”这名称，变化无常、苦恼且逆转的不变法理如同八肢尸体（即无生命物），由此以及诸多诸形因缘，欲界中种种不良见解与污染因缘，由世尊宣说之出离之善利因缘（即佛法）而为彻底观察，依此而被我长期细致呵护管理。严格修习戒律及诸多学法聚合为最佳行为的准则。借助不坏等特性而获完整、长期符号之称呼。未曾遗漏任何所学法境，单纯圆满完成所授功课。仅凭心念全然不染污杂垢，现已彻底清净完整，持守圆满之功课。继而如同以链条书写文字般书写记载。因此称之为“书写链条”。“棍棍”借由紧握木棍之感而得名，比喻为握笔之意。血色即指红色。未得父母许可无故离家，不宜此举，以免引起世俗大众不良心态。如同洁白的“净焰王”般获得赞誉。
§295
295. Piyāyitabbato piyoti āha ‘‘pītijanako’’ti. Manassa appāyanato manāpoti āha ‘‘manavaḍḍhanako’’ti. Sukhedhito taruṇadārakakāle. Tato parañca sappikhīrādisādurasamanuññabhojanādiāhārasampattiyā sukhaparibhato. Atha vā daḷhabhattikadhātijanādiparijanasampattiyā ceva paricchadasampattiyā ca uḷārapaṇītasukhapaccayūpahārehi ca sukhedhito, akiccheneva dukkhappaccayavinodanena sukhaparibhato. Ajjhattikaṅgasampattiyā vā sukhedhito, bāhiraṅgasampattiyā sukhaparibhato. Kassacīti upayogatthe sāmivacanaṃ, kiñcīti vuttaṃ hoti, ayameva vā pāṭho. Tathā hi ‘‘appamattakampi kalabhāgaṃ dukkhassa na jānāsī’’ti attho vutto. Evaṃ santeti nanu mayaṃ raṭṭhapāla maraṇādīsu kenaci upāyena appatīkārena maraṇenapi tayā akāmakāpi vinā bhavissāma, evaṃ sati. Yenāti yena kāraṇena. Kiṃ panāti ettha kinti kāraṇatthe paccattavacananti dassento āha ‘‘kena pana kāraṇenā’’ti.
从应受爱护而言，称其为“心生慈养者”。因心中无恶念故称为“心灵增进者”。少时青春强壮。之后因饮食愈发广泛且多样，且因高明厨艺等享乐，虽身处困苦中，却因诸多优裕物质条件心生舒适。又依赖稳固的谷物矿物等亲族资源而获衣被遮盖。由豪华的影音享乐及无烦恼的恬静带来舒适，尽管几个疾病及苦楚缘起的扰动而心有所恼，仍然保持舒适。内在忧虑获得了慰藉，外在资源亦令人满足。因「Kassa」一词适当故用作称呼，且此亦为经典文内原文。所说正是“少有时刻不觉苦”的意思。由此推断，我们与Raṭṭhapālo即使经历死等种种情境，也能以某种恰当方式免受毁伤，即使死亡亦无损害，因为有“正念”的维持。用“Yenāti”指因由何种缘由。至于“Kiṃ panāti”则是指其只言其因，为专指之词，因此解说其意为“因为何故？”
§296
296.Paricārehīti parito tattha tattha yathāsakaṃ visayesu cārehi. Tenāha ‘‘ito cito ca upanehī’’ti. Paricārehīti vā sukhūpakaraṇehi attānaṃ paricārehi, attano paricaraṇaṃ kārehi. Tathābhūto ca yasmā laḷanto kīḷanto nāma hoti, tasmā ‘‘laḷā’’tiādi vuttaṃ. Niccadānaṃ dānaṃ nāma, uposathadivasādīsu dātabbaṃ atirekadānaṃ padānaṃ nāma. Paveṇīrakkhaṇavasena vā dīyamānaṃ dānaṃ nāma, attanāva paṭṭhapetvā dīyamānaṃ padānaṃ nāma. Pacurajanasādhāraṇaṃ vā nātiuḷāraṃ dānaṃ nāma, anaññasādhāraṇaṃ atiuḷāraṃ padānaṃ nāma. Uddassetabbāti uddhaṃ dassetabbā. Kuto uddhaṃ te dassetabbā? Pabbajitato uddhaṃ attānaṃ mātāpitaro dassetabbā, tenāha ‘‘yathā’’tiādi.
“Paricāre”是指环绕身体，以相应场所和对象为标准，进行各种服侍与照顾。故言“来去及招呼、侍奉”等。“Paricāre”也指出于舒适用品上善护自身，即对己之关怀。因为嬉戏戏耍即失身心庄重，故称为“嬉皮”及诸词。在固定时间赠与施舍，特别是守节日时必须施舍，分为一般施与和特殊施与。因守护辩才会众而作施与，称为“守护已施与”。因上流群众和一般大众而作的施与，分为不太奢华和更奢华的特区施与。谓“应当宣说”即是应当明确宣讲。宣讲给谁？即宣讲给出家人及父母，故云“如彼”等词。
§299
299.Balaṃ gahetvāti ettha balaggahaṇaṃ nāma kāyabalassa uppādanamevāti āha ‘‘kāyabalaṃ janetvā’’ti. Evaṃ viharantoti yathā pāḷiyaṃ vuttaṃ evaṃ eko vūpakaṭṭho appamatto viharanto. Tasmāti yasmā neyyo, na ugghaṭitaññū, na ca vipañcitaññū, tasmā. Cirena pabbajito dvādasame vasse arahattaṃ pāpuṇi. Yaṃ pana vuttaṃ pāḷiyaṃ ‘‘na cirassevā’’ti, taṃ saṭṭhi vassāni tato adhikampi vipassanāparivāsaṃ vasante upādāya vuttaṃ.
“Balaṃ gahetvā”此处所指力量的获得，意为身体力量的生起。故说“身体力量生起”。表现为精神专注，无忧无扰，故称“专心致志”。因此说不可接触、不可被欺骗、不可被诽谤，所以称之。长修出家十二年得阿拉汉之果。虽文中有“无长久修行”之句，但此指六十年及以上更长时间的一般恒修，依修止观法获得境界而获慧得舍弃。
Sattadvārakoṭṭhakassāti sattagabbhantaradvārakoṭṭhakasīsena gabbhantarāni vadati. Paharāpetīti vayovuḍḍhānurūpaṃ kappāpanādinā alaṅkārāpeti. Antojātatāya ñātisadisī dāsī ñātidāsī. Pūtibhāveneva lakkhitabbo doso vā abhidoso, sova ābhidosiko, abhidosaṃ vā paccūsakālaṃ gato patto atikkantoti ābhidosiko. Tenāha ‘‘ekarattātikkantassā’’tiādi . Aparibhogāraho pūtibhūtabhāvena. Ariyavohārenāti ariyasamudācārena. Ariyā hi mātugāmaṃ bhaginivādena samudācaranti. Nissaṭṭhapariggahanti pariccattālayaṃ. Vattuṃ vaṭṭatīti nirapekkhabhāvato vuttaṃ, idha pana visesato aparibhogārahattāva vatthuno. Nimīyati saññāyatīti nimittaṃ, tathāsallakkhito ākāroti āha ‘‘ākāraṃ aggahesī’’ti.
七重门环护者，谓之胎内壁门环护者。『采得胎内』者，言其胎内部分。『佩带』者，谓以符合年老增长的理据，装饰佩戴。胎内所生者，如同亲族似者、婢女和侍女。以纯洁之性质为标记，若有毛病即为恶疾，若痈疽则是瘤疫，恶疾过了潜伏期则称为瘤疫。故云『偏向越过者』等。『不亲属抛弃者』谓以纯洁之性质。『圣语』者，指圣人所言之风俗行为。般为母族通婚或姊妹通婚之行为。弃置不用者，将供奉用物舍置一定场所。『被说为承担服侍者』意指无分别地说法，且此处特别指不亲属弃置以致物品的承担。『凝成显现』即『相』，如形状。经说『持相者』。
§300
300.Gharaṃpavisitvāti gehasāminiyā nisīditabbaṭṭhānabhūtaṃ antogehaṃ pavisitvā. Ālapaneti dāsijanassa ālapane. Bahi nikkhamantāti yathāvuttaantogehato bahi nikkhamantiyo. Gharesu sālā hontīti gharesu ekamante bhojanasālā honti pākāraparikkhittā susaṃvihitadvārabandhā susammaṭṭhavālikaṅgaṇā.
『进入屋内』谓应坐于家主所坐之处，进至屋内。『开口说话』是对奴婢的谈话。『从屋内出去』谓按先前所说，从屋内出外。『房内有食堂』，即在房屋一角有用作饮食的食堂，周围有墙围绕，设有坚固的大门锁，还设有妥善制作的栏杆和围墙。
Anokappanaṃ asaddahanaṃ. Amarisanaṃ asahanaṃ. Anāgatavacanaṃ anāgatasaddappayogo, attho pana vattamānakālikova. Tenāha ‘‘paccakkhampī’’ti. Ariyiddhiyanti ‘‘paṭikūle apaṭikūlasaññī viharatī’’ti (a. ni. 5.144) evaṃ vuttaariyiddhiyaṃ.
『不仅轻生无声』。『不动不耐烦』。『未来的言语』意指未来时禁止之言语，用现时意义说。故称为『反说者』。圣者威力中有说法：『怀有反感，分别不反感而居』，如是所说的圣者威力。
Pūtikummāso chaḍḍanīyadhammo tassa gehato laddhopi na dātabbayuttako dāsijanena dinnoti āha ‘‘deyyadhammavasena neva dānaṃ alatthamhā’’ti. ‘‘Imehi muṇḍakehī’’tiādinā nitthunanavacanena paccakkhānaṃ atthato laddhameva, tassa pana ujukaphāsusamācāravasena aladdhattā vuttaṃ ‘‘na paccakkhāna’’nti. Tenāha – ‘‘paṭisanthāravasena paccakkhānampi na alatthamhā’’ti. ‘‘Neva dāna’’ntiādi paccāsīsāya akkhantiyā ca vuttaṃ viya pacurajano maññeyyāti tannivattanatthaṃ adhippāyamassa vivarituṃ ‘‘kasmā panā’’tiādi vuttaṃ. Suttikāpaṭicchannanti sippikāchadāhi channaṃ.
污秽恶行是应当舍弃之事，即使具备此恶行，若不应施舍，则不应由奴婢给予财富，故有言『以应施法则绝不施舍』。诸如“这些因剪发等...”，以否定的语言表达反面意义，此处正解即是取得。然以正直行为而言，因无所得，则称为“未取得”。故言“亦非当得”，乃以回归者的形式说“即使以施舍的名义亦不应取得”。谓“无所施舍”等词，是为回避，似乎难以接受，此乃说明其辩解原因，故说“为何如此”等。『妥善掩盖』指以工艺遮盖之物。
Ukkaṭṭhaekāsanikatāyāti idaṃ bhūtakathanamattaṃ therassa tathābhāvadīpanato. Mudukassapi hi ekāsanikassa yāya nisajjāya kiñcimattaṃ bhojanaṃ bhuttaṃ, vattasīsenapi tato vuṭṭhitassa puna bhuñjituṃ na vaṭṭati. Tenāha tipiṭakacūḷābhayatthero ‘‘āsanaṃ vā rakkheyya bhojanaṃ vā’’ti. Ukkaṭṭhasapadānacārikoti purato pacchato ca āhaṭabhikkhampi aggahetvā bahidvāre ṭhatvā pattavissajjanameva karoti. Eteneva therassa ukkaṭṭhapiṇḍapātikabhāvo dīpito. Tenāha – ‘‘svātanāya bhikkhaṃ nāma nādhivāsetī’’ti. Atha kasmā adhivāsesīti āha ‘‘mātu anuggahenā’’tiādi . Paṇḍitā hi mātāpitūnaṃ ācariyupajjhāyānaṃ vā kātabbaṃ anuggahaṃ ajjhupekkhitvā dhutaṅgasuddhikā na bhavanti.
『一处稳坐』者，乃是证明上座巴利语经师的真实情况。Muduka 责之，稳坐者坐于一处，进食适量。即使背靠之后成长的部位，再食不宜。故有上座律藏长老说“座位或者食物应当保护”，谓前后都应服从规定。稳坐行进者，前后皆受戒律束缚。故强调稳坐托钵比库之行为。继而言道“不可自行擅入他人比库宿处”，又问为何不得擅入，答曰因“母亲的看护”等原因。智者正视父母、师长及导师，不忽视恭敬修持，则不生退转染污之患。
§301
301.Payuttanti vaddhivasena payojitaṃ, taddhitalopaṃ katvā vuttanti veditabbaṃ yathā aññatthāpi ‘‘pitāmahaṃ dhanaṃ laddhā, sukhaṃ jīvati sañcayo’’ti . Jeṭṭhakitthiyoti padhānitthiyo. Itoti imasmiṃ kule anubhavitabbavibhavasampattito. Aññatoti imassa dinnattā aññasmiṃ kule anubhavitabbasampattito.
『连接』意为依附、连接，省略之前，说明应当明了，如他义亦云：“祖父积攒财富，过着安乐生活。”『长幼长姊』即长辈女性。『是也』，表示此家庭中应当体验的财富繁荣。『他者』即他家所得的财富和繁荣。
§302
302.Cittavicittanti kappanāya ceva araharūpena alaṅkārādinā ca cittitañceva vicittitañca. Vaṇakāyanti vaṇabhūtaṃ kāyaṃ. Samantato ussitanti heṭṭhimakāyavasena heṭṭhā upari ca sannissitaṃ. Niccāturanti abhiṇhappaṭipīḷitaṃ, sadā dukkhitaṃ vā. Bahusaṅkappanti rāgavatthubhāvena abhijanehi hāvabhāvavilāsavasena, āmisavasena ca soṇasiṅgālādīhi bahūhi saṅkappetabbaṃ. Ṭhitīti avaṭṭhānaṃ avipariṇāmo natthi. Tenāha – ‘‘bhijjanadhammatāva niyatā’’ti, parissavabhāvāpatti ceva vināsapatti ca ekantikāti attho.
心与心所又称为行，由阿拉汉的庄严等构成，亦名为心与心所。色身称为具形的身。周围被称为充满炉火之体，分别由下、中、上三处聚集而成。窥见众生时，称为烦恼所苦，常处于痛苦状态。多分别心谓着有贪欲之根源、由生死轮回之乐欲及尘垢束缚等，多种分别应当断除。『立』意为存在，且无变化。因此说为『必定存在此腐坏性』，并且包含腐败、坏灭等性质，表示其单一不变之义。
Cittakatampīti gandhādīhi cittakatampi. Rūpanti sarīraṃ.
心得称为由诸如香味等所成之心。色即是身体。
Alattakakatāti piṇḍialattakena suvaṇṇakatā. Tenāha ‘‘alattakena rañjitā’’ti. Cuṇṇakamakkhitanti dosanīharaṇehi tāpadahanādīhi katābhisaṅkhāramukhaṃ gorocanādīhi obhāsanakacuṇṇehi makkhitaṃ, tenāha ‘‘sāsapakakkenā’’tiādi.
『Alattaka』一词指的是由尘及尘土构成的。此处说『被尘染污』。称为色垢，因受诸如恼怒等烦恼及烧灼痛苦等诸多苦恼染污，展现出肮脏的色相，故曰『染尘障』等。
Rasodakenāti saralaniyyāsarasamissena udakena. Āvattanaparivatte katvāti āvattanaparivattanavasena nate katvā. Aṭṭhapadakaracanāyāti bhittikūṭaddhacandādivibhāgāya aṭṭhapadakaracanāya.
『以水汁』者，谓以混合松脂汁液之水。『作旋转翻覆』者，谓作旋转翻覆之弯曲动作。『八格图案之制作』者，谓区分墙顶、半月形装饰等部分之八格图案制作。
Viravamāneti ‘‘ayaṃ palāyati, gaṇha gaṇhā’’ti viravamāne. Hiraññasuvaṇṇaorodheti vattabbaṃ.
『Viravamāneti』意味着“逃走、抓住抓住”，表示惊惶逃跑。关于金光闪闪，黄金辉煌等事，应予讨论。
§303
303.Ussitāya ussitāyāti kulavibhavabāhusaccapaññāsampattiyā uggatāya uggatāya. Abhilakkhito uḷārabhāvena.
303.『愈升愈高』者，谓因家族财富、广博多闻、慧力成就而节节上升、步步高升。以其卓越殊胜之相貌而著称标记。
§304
304.Parijuññānīti parihānāni. Ye byādhinā abhibhūtā sattā jiṇṇakappā vayohānisattā viya honti, tato nivattento ‘‘jarājiṇṇo’’ti āha. Vayovuḍḍho, na sīlādivuḍḍho. Mahattaṃ lāti gaṇhātīti mahallako, jātiyā mahallako, na vibhavādināti jātimahallako. Dvattirājaparivattasaṅkhātaṃ addhānaṃ kālaṃ gato vītivattoti addhagato. Tathā ca paṭhamavayaṃ majjhimavayañca atīto hotīti āha ‘‘addhānaṃ atikkanto’’ti. Jiṇṇādipadehi paṭhamavayamajjhimavayassa bodhitattā anuppattatāvisiṭṭho vaya-saddo osānavayavisayoti āha ‘‘pacchimavayaṃ anuppatto’’ti.
304. “宣说衰老”的意思是“减损”。那些被疾病侵袭的众生，如同老死的时期临近，其生命衰弱不堪，因而回到生命终了的状态，于是称为“老衰”。“衰老”是指年纪增长，而非指戒律等资质的增长。“大”指的是体积大或年龄大，而非财富等世俗之大。两位国王轮流治理的期间已经过去，称为“中断的时间”。因此，过去了第一和第二两个阶段，称为“跨越中断的时间”。衰老等词出现于第一阶段与第二阶段之间的觉知尚未产生，因而“中断阶段尚未发生”，故称“后阶段尚未到来”。
‘‘Appiccho, appaḍaṃsamakasavātātapasarīsapasamphasso’’ti (a. ni. 10.11) evamādīsu viya appa-saddo abhāvatthoti adhippāyenāha ‘‘appābādhoti arogo, appātaṅkoti niddukkho’’ti. Appattho vā idha, tatthāpi appa-saddo daṭṭhabbo. Evañhi ‘‘yo hi, gahapati, imaṃ pūtikāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya kimaññatra bālyā’’ti (saṃ. ni. 3.1) suttapadaṃ samatthitaṃ hoti. Vipaccanaṃ vipāko, so eva vepāko. Samo vepāko etissā atthīti samavepākinī, tāya. Teneva samavepākinibhāvena sabbampi sammadeva gaṇhāti dhāretīti gahaṇī. Gahaṇisampattiyā hi yathābhuttaāhāro sammadeva jīranto sarīre tiṭṭhati, no aññathā bhuttabhutto āhāro jīrati gahaṇiyā tikkhabhāvena. Tatheva tiṭṭhatīti bhuttākāreneva tiṭṭhati gahaṇiyā mandabhāvato. Bhattacchando uppajjateva bhuttaāhārassa sammā pariṇāmaṃ gatattā. Tenevāti samavepākinibhāveneva. Pattānaṃ bhogānaṃ parikkhiyamānaṃ na sahasā ekajjhaṃyeva parikkhayaṃ gacchanti, atha kho anukkamena, tathā ñātayopīti āha ‘‘anupubbenā’’ti. Chātakabhayādināti ādi-saddena byādhibhayādiṃ saṅgaṇhāti.
“少病少痛如同寒冷微风水汽接触”，即“少”的词义缺乏，于是用“少病”作为主控语，解作“健康无病”，“无忧无虑”之意。这里的少者，亦应理解为疾病极小。正如经典中说：“主人呵，照顾此躯壳，哪怕一会儿健康也该感恩，没有更多担忧。”果报如因果律，等于波动状态的结果。波动相称为保持平衡，因此一切皆依其平衡状况维持。饮食的福报乃身得以维持之因，非他因。由此身体因饮食而存活，非因恶饮食或恶饮食咎由自取。于是说身体存留，乃是饮食因缘成熟的结果。饮食因缘若起正转，则产生健康。所有因缘相续变化，不会瞬间全部灭亡，而是渐进递减，所以称为“逐渐”。“鸽子惊恐”等词，乃以“初”字开头，表达疾病惊惧等含义。
§305
305. Uddesasīsena niddeso gahitoti āha ‘‘dhammaniddesā uddiṭṭhā’’ti. Yasmā vā ye dhammā uddisitabbaṭṭhena ‘‘uddesā’’ti vuccanti. Teva dhammā niddisitabbaṭṭhena niddesāti ‘‘dhammaniddesā uddiṭṭhā’’ti attho vutto. Atha vā ye dhammā aniccatādivibhāvanavasena uddhaṃ uddhaṃ desessanti, te dhammā tatheva nissesato desessantīti evaṃ uddesaniddesapadānaṃ anatthantaratā veditabbā. Tatthāti jarāmaraṇasantike. Addhuvoti niddhuvo na thiro, aniccoti attho. Tenāha ‘‘dhuvaṭṭhānavirahito’’ti, ajātābhūtāsaṅkhatadhuvabhāvakāraṇavivittoti attho. Upanīyyatīti vā jarāmaraṇena loko sammā nīyati, tasmā addhuvoti evamettha attho daṭṭhabbo. Tāyitunti jātiādibyasanato rakkhituṃ samatthena issarena attanā virahitoti. ‘‘Imaṃ lokaṃ ito vaṭṭadukkhato mocessāmi, jarābyādhimaraṇānaṃ taṃ adhibhavituṃ na dassāmī’’ti evaṃ abhisaratīti abhissaraṇaṃ, lokassa sukhassa dātā hitassa vidhātā koci issaro, tadabhāvato āha ‘‘anabhissaroti asaraṇo’’ti. Nissako mamāyitabbavatthuabhāvato, tenāha ‘‘sakabhaṇḍavirahito’’tiādi. Taṇhāya vase jāto taṇhāya vijitoti katvā ‘‘taṇhāya dāso’’ti vuttaṃ.
305. 以阐述为目的，称谓为制定解释，故说“法的解释被揭示”。因为被赋予阐释的法称为“解释”。这些法被赋予了确定的意义，即“法的解释被揭示”。又者，那些以无常等方式分辩事相的法不断向上逐步宣讲，称为“法的解释被揭示”。然而，某些阐释词无实际意义，应辨明其无意义。此处指临近老死之事。称“焚毁”非永恒，意谓“无常”。故谓“彻底无根断”，即不生和无造作、永恒的意义。俗世循老死正行，所以谓之“焚毁”。意谓在老死的推动下，世间正被引导。因此称“焚毁”具此涵义。称“养育”是自我护持自身的能力，意谓能为自己断除生死。所谓“我将使此世脱离轮回之苦，老病死难以掌控，故称放弃连续轮回”，亦即放弃所赖。其无赖故称为“无依赖”等。生起渴爱被克服后，故谓“渴爱之奴隶”。
§306
306. Hatthivisayattā hatthisannissitattā vā hatthisippaṃ ‘‘hatthī’’ti gahitanti āha – ‘‘hatthisminti hatthisippe’’ti, sesapadesupi eseva nayo. Sātisayaṃ ūrubalaṃ etassa atthīti ūrubalīti āha – ‘‘ūrubalasampanno’’ti, tamevatthaṃ pākaṭaṃ katvā dassetuṃ ‘‘yassa hī’’tiādi vuttaṃ. Abhinnaṃ parasenaṃ bhindato bhinnaṃ sakasenaṃ sandhārayato upatthambhayato. Bāhubalīti etthāpi ‘‘yassa hi phalakañca āvudhañca gahetvā’’tiādinā attho vattabbo, idha pana parahatthagataṃ rajjaṃ āharituṃ bāhubalanti yojanā. Yathā hi ‘‘ūrubalī’’ti etthāpi bāhubalaṃ anāmasitvā attho, evaṃ ‘‘bāhubalī’’ti ettha ūrubalaṃ anāmasitvā attho veditabbo, āhito ahaṃmāno etthāti attā, attabhāvo. Alaṃ samattho attā etassāti alamatthoti āha ‘‘samatthaattabhāvo’’ti.
306. 以大象栖息或依止大象之处，称呼为“大象巢穴”，简称为“大象”。像大象的其余用词亦同。称此为坚固力，即强壮有力，因此称“具雄壮力”。为了说明其内容，用“是他的”来展示。从亲密者之间劈断事物、结合者支撑事物等行为可得知。臂力之意，此处通过“拿取盾牌和兵器”为例说明，因为搬运大象所需臂力以相当距离计量。所谓雄壮，即不特指臂力，确切含义应如是，由此可知所谓臂力者亦即雄壮力。自我意识或自我存在称为“自我”，即有能力维持自我存在者。称为“能自持者”，特指具有自我存在状态。
Pariyodhāyāti vā parito ārakkhaṃ odahitvā. ‘‘Saṃvijjante kho, bho raṭṭhapāla, imasmiṃ rājakule hatthikāyāpi…pe… vattissantī’’ti idampi so rājā upari dhammuddesassa kāraṇaṃ āharanto āha.
或解为“围绕防护，起护卫作用”。“国王保护者啊，众所周知，在此王朝连象体也将继续存在……”此句同样作为国王之上佛法宣说的理由而提出。
Vuttasseva anu pacchā gāyanavasena kathanaṃ anugīti. Tā pana gāthā dhammuddesānaṃ desanānupubbiṃ anādiyitvāpi yathārahaṃ saṅgaṇhanavasena anugītāti āha ‘‘catunnaṃ dhammuddesānaṃ anugīti’’nti.
接着以唱诵的节奏逐句参加论述。此处称诗句以合适的顺序未被省略，依次排列汇集，故称“四种法之解释的随诵”。
§307
307.Ekanti ekajātiyaṃ. Vatthukāmakilesakāmā visayabhedena bhinditvā tathā vuttāti daṭṭhabbo.
「独行」者，谓独自一性，指斩断世间欲尘之欲，依其所分之境界而断，故如是说。
Sāgarantenāti sāgarapariyantena.
「海岸」者，即海之边缘。
Aho vatāti socane nipāto, ‘‘aho vata pāpaṃ kataṃ mayā’’tiādīsu viya. Amarātiādīsu āhūti kathenti. Mataṃ uddissa ‘‘amha’’nti vattabbe sokavasena ‘‘amara’’nti vuccati.
「哎呀，真可惜」者，如同忧愁之中发出叹息“哎呀，我曾造作恶业”等言。类似于“死亡”等语词为一种呼唤，请求或称呼。为自己或自己有关者而言，则忧伤之声语称之为“死亡”。
Vosānanti niṭṭhaṃ, pariyosānanti attho. Sāvāti paññā eva. Dhanatoti sabbadhanato. Uttamatarā seṭṭhā, tenevāha ‘‘paññājīviṃ jīvitamāhu seṭṭha’’nti (saṃ. ni. 1.246; su. ni. 184).
「终止」者指结束，「圆满」者即其义也。「慧」者，惟此为慧。「财富」即一切财宝之总称。最为优胜最尊贵者，即谓“以智慧为生者谓之最佳”（参见相应注释1.246，增订注释184）。
Tesu pāpaṃ karontesu sattesu, niddhāraṇe cetaṃ bhummavacanaṃ. Paramparāyāti attabhāvaparamparāya. Saṃsāraṃ āpajjitvāti bhavādīsu saṃsārassa āpajjanahetuṃ āpajjanto paralokaṃ upeti, paralokaṃ upentova bahuvidhadukkhasaṅkhātaṃ gabbhañca upeti. Tādisassāti tathārūpassa gabbhavāsadukkhādīnaṃ adhiṭṭhānabhūtassa appapaññassa añño appapañño ca abhisaddahanto hitasukhāvahanti pattiyāyanto.
谓行恶者众多，设立此地为大地处所典籍。所谓世人常传之说，则为自身存在的继续。所谓轮回生死，谓在诸有缘生相中因缘起故，往生于彼世。彼世为多种苦之集合，亦如胎孕之苦。此类者者，彼种胎宿及诸苦之安住，其皆愚昧无慧，相互欺骗而行损己利他之事，遂致沾染痛苦报应。
‘‘Pāpadhammo’’ti vuttattā tādisassa paraloko nāma duggati evāti āha ‘‘paramhi apāyaloke’’ti.
以「恶法」名说，彼彼世谓地狱亦即恶趣。言「彼处为陋劣堕落之境」，谓即所谓彼方恶趣也。
Vividharūpenāti rūpasaddādivasena tatthapi paṇītatarādivasena bahuvidharūpena.
『多种形态』者，谓依诸色或声等而别。尽管如此，仍应依其所长，即以多种形态的表现为准，用多样而详尽的形态加以说明。
Sāmaññamevāti samaṇabhāvo eva seyyo. Ettha ca ādito dvīhi gāthāhi catuttho dhammuddeso anugīto. Catutthagāthāya tatiyo. Pañcamagāthāya dutiyo. Chaṭṭhagāthāya dutiyatatiyā. Sattamagāthāya paṭhamo dhammuddeso anugīto, aṭṭhamādīhi pavattinivattīsu kāmesu nekkhamme ca yathārahaṃ ādīnavānisaṃsaṃ vibhāvetvā attano pabbajjakāraṇaṃ paramato dassento yathāvuttadhammuddesaṃ nigameti, tena vuttaṃ ‘‘tā pana gāthā dhammuddesānaṃ desanānupubbiṃ anādiyitvāpi yathārahaṃ saṅgaṇhanavasena anugītā’’ti. Sesaṃ suviññeyyameva.
『通常如此』者，谓出家比库的状态最为上乘。此处起始以两偈赞颂，第四偈为法义颂，作随行颂。第四偈为第三偈，五偈为第二偈，六偈为第二第三偈，七偈为首法义颂及后八偈等正行颂。在欲界与出离界中恰当分别恶因障碍，由此示现出家因缘，依正法义加以陈述。故有云：「此等偈颂，即使未从始而说，亦能恰如其分而以归纳方式随行颂诵。」此后当复为详尽解说。
Raṭṭhapālasuttavaṇṇanāya līnatthappakāsanā samattā. · 拉塔巴拉经义疏之隐义阐明已竟。
3. Maghadevasuttavaṇṇanā3. 玛嘎迭瓦经义疏
§308
308.Pubbemaghadevo nāma rājāti atītakāle imasmiṃyeva kappe anekavassasahassāyukesu manussesu paṭipāṭiyā uppannānaṃ caturāsītisahassānaṃ cakkavattirājūnaṃ ādipuriso maghadevoti evaṃnāmo rājā.
三百零八、昔时有名曰普遍刹帝利王，生于过去时代、即此劫中，于众多寿命千年的人类中依次相续出现，统治四万八千名转轮圣王的始祖，此王号称刹帝利王，名曰摩诃刹帝利。
Dhammoti rājadhammoti lokikā vadanti. Mahābodhinidhānapāramitāsaṅkhāto pana dhammo atthīti dhammiko. Dhammenāti ñāyena. Tadā brahmavihārādibhāvanādhammassa rañño anadhigatattā tassapi vā anabhijjhādīhi samānayogakkhamattā vuttaṃ ‘‘dasakusalakammapathe ṭhito’’ti. Dhammanti dhammato anapetaṃ. Tathā hi ca so pakkhapātābhāvato ‘‘samo’’ti vuccatīti āha ‘‘samaṃ caratī’’ti. Pakatiniyāmenevāti paveṇiyā āgataniyāmeneva. Yasmā nigamajanapadesu yebhuyyena gahapatīnaṃ saṅgaho, tasmā aṭṭhakathāyaṃ ‘‘gahapatikāna’’ntveva vuttaṃ. Pāḷiyaṃ pana aññameva nāgaracārittaṃ, aññaṃ negamajanapadacārittanti te visuṃ gahitā ‘‘negamesu ceva janapadesu cā’’ti. Paccuggamananiggamanavasena uposathassa paṭiharaṇaṃ pāṭihāriyo, so eva pāṭihāriko, pakkho. Ime divasāti ime cattāro divasā.
『法』者，世俗有人云为王法、国法。而名为大菩提根本波罗蜜、周遍广大义理的，乃真义即法。所谓以明辨慧解所理，故称法。彼迦叶住处及修习法则因未得王权，具无贪著等，故被称作“住于十善业道者”。因无偏废，故谓“平等”；又说“平等行”即“平等修行”。如同风节令自然到来也必然归于异时到来。于市镇国度中，多数皆由佃户家长聚集而成，故此注疏称此为“佃户之地”。巴利语中另一说则指一般城镇的治安风俗，一说泛指市场及国度风俗。由来往往复，有守护以维持乌波萨节日之规，故称守卫，守卫诸天也叫守护。在此谓四日，即为四日的往返。
§309
309.Devoti maccu abhibhavanaṭṭhena. Yathā hi devo pakatisatte abhibhavati, evaṃ maccu satte abhibhavati. ‘‘Ahaṃ asukaṃ maddituṃ āgamissāmi, tvaṃ tassa kese gahetvā mā vissajjehī’’ti maccudevassa āṇākarā dūtā viyāti dūtāti vuccanti. Alaṅkatapaṭiyattāyāti idaṃ attano dibbānubhāvaṃ āvikatvā ṭhitāyāti dassetuṃ vuttaṃ. Devatābyākaraṇasadisameva hoti na cireneva maraṇasambhavato. Visuddhidevānanti khīṇāsavabrahmānaṃ. Te hi carimabhave bodhisattānaṃ jiṇṇādike dassenti.
三百零九、『天』者，由对死苦的统御。正如天神统治众风，死苦亦统御众生。命运天王遣使者命曰：『我将前来摄持汝之病患，汝勿擅自放逸。』使者谓为“使者”。“装饰调仪者”者，为显示其神通变化而饰。天神之说法，类似无言死道未久。称纯净天者，为已断烦恼之梵天。彼等乃过去生死轮回中为菩萨诸世寿终者之显现。
Dukhitañca byādhitanti byādhibhāvena sañjātadukkhanti attho. Antimabhavikabodhisattānaṃ visuddhidevehi upaṭṭhāpitabhāvaṃ upādāya tadaññesaṃ tehi anupaṭṭhāpitānampi paṇḍitānaṃ tathā voharitabbatā pariyāyasiddhāti āha ‘‘iminā pariyāyenā’’ti.
身心忧患即病苦，病苦乃是因疾病而生之苦。究极生命菩萨由纯净天所侍奉，其所依者即为当时未受侍奉者贤人，故谓当以如此理由恒行此义，是为圆满其道，谓之“由此因缘”而成。
Disampatīti vibhattialopena niddeso, disāsīsena desā vuttāti desānaṃ adhipatirājāti attho. Uttamaṅge sirasi ruhantīti uttamaṅgaruhā, kesā. Te panettha yasmā palitattā avisesato sabbapacchimavayasandassakā honti, tasmā ‘‘vayoharā’’ti vuttā.
「方向」一词，由分解而缺少其根基的指示故名，借由「有方向者」指诸方向的统摄王者之义。所谓「头上有头饰」者，即「头上的头饰」，即发。此处所称「老者」因其年老体衰，盖普遍属于所有衰老向西方灭尽者，故称之为「老年者」。
Purisayugo yasmā tasmiṃ vaṃse sañjātapurisaṭṭhitiyā paricchinno, tasmā āha ‘‘vaṃsasambhave purise’’ti. Rājagehato āhaṭabhikkhāya yāpentoti iminā kumārakapabbajjāya upagatabhāvaṃ dasseti.
「人之结伴」者，由于依此血脉世系生起者，因而说为「由世系生起的人」。自王宫出家的比库，即表明由王子出家之状态。
Parihariyamānovāti aññena aññena parihariyamāno viya velāya velāya tena mahatā parijanena upaṭṭhiyamāno kumārakīḷaṃ kīḷīti attho. Keci pana ‘‘parihariyamāno evā’’ti avadhāraṇavasena atthaṃ vadanti, tathā sati caturāsītivassasahassāni thaññapāyī taruṇadārako ahosīti āpajjatīti tadayuttaṃ. Kumārakālaṃ vatvā tadanantaraṃ oparajjavacanato viruddhañcetaṃ. (Pañcamaṅgalavacanena unnaṅgalamaṅgalaukkantanamaṅgalakammahāyamaṅgaladussamaṅgalāni samupagatāni eva ahesunti daṭṭhabbaṃ).
「相互照顾」义指彼此互相照拂，辗转于时与时之间，在众多同伴之陪护下，嬉戏作乐。亦有释「互相照顾者」指此义，谓于佛灭度八万四千年之后，仍有少年童子出世，此后因多矛盾反驳而不相符合。若言少年时，则与后文谴责之语相背。（第五种吉祥词汇中所记载者，诸正吉祥与不正吉祥及其相反之事亦相伴而生，正当体察。）
§311
311. Savaṃsavasena āgatā puttanattuādayo puttā ca paputtā ca etissāti puttapaputtakā paramparā. Nihatanti nihitaṃ ṭhapitaṃ, pavattitanti attho. Nihatanti vā satataṃ patiṭṭhitabhāvena vaḷañjitanti attho. Tenāha ‘‘kalyāṇavatta’’nti. Atirekatarā dve guṇāti mahāsattassa maghadevakālato atirekatarā dve guṇā itararājūhi pana atirekatarā anekasatasahassappabhedā eva guṇā ahesunti.
「由十方圣眷所至者」者，起始于父系之子孙，子孙有生有灭者，即子孙传续之意。谓「安立牢固者」，即持续建立稳固之意，故称之为「吉祥维持」。至于过度者，有二种优秀品质，其一为大富贵天神时期之过度；其二为他国王者之间过度；但超过百千种差别的优秀本质者仍有存在。
§312
312. Tettiṃsa sahapuññakārino ettha nibbattāti taṃsahacaritaṭṭhānaṃ tettiṃsaṃ, tadeva tāvatiṃsaṃ, taṃnivāso etesanti tāvatiṃsā. Nivāsabhāvo ca tesaṃ tattha nibbattanapubbakoti āha – ‘‘devānaṃ tāvatiṃsānanti tāvatiṃsabhavane nibbattadevāna’’nti. Raññoti nimimahārājassa. Ovāde ṭhatvāti ‘‘sīlaṃ arakkhanto mama santikaṃ mā āgacchatū’’ti niggaṇhanavasenapi, ‘‘ekantato mama vijite vasantena sīlaṃ rakkhitabba’’nti evaṃ pavattitaovādavasenapi ovāde ṭhatvā.
「三十三伴善业者」此处所言即三十三天宫所在，此即三十三天之所居也。其居所即其所先而住者，故云「天人三十三天宫出世住处」。王者即大王。训示曰「守护戒律，勿至我前」，旨在严守戒律，勿至我前干扰。同时以坚固戒心示诫曰「务须固守戒律」。是为训示。
Athananti mahājutikaṃ mahāvipphāraṃ mahānubhāvaṃ nimirājānaṃ. ‘‘Sakkohamasmi devindo, tava santikamāgato’’ti attano sakkabhāvaṃ pavedetvā ‘‘kaṅkhaṃ te paṭivinodessāmī’’ti āha. Tenāha ‘‘sabbabhūtānamissarā’’tiādi.
「次为大爵士」即大智慧大转变大显赫贤者尼米洛王。「我是萨咖天帝，专为来到你前」以示自身萨咖天帝之身份，并语「当为汝消除疑虑」。遂言「诸有情皆为和合」等。
Sīlaṃ upādāya omakatāya ‘‘ki’’nti hīḷento vadati. Guṇavisiṭṭhatāyāti lābhayasādīnañceva piyamanāpatādīnañca āsavakkhayapariyosānānaṃ nimittabhāvena uttamaguṇatāya. Tadā sakko anuruddhatthero, so attano purimajātiyaṃ paccakkhasiddhaṃva dānato sīlaṃ mahantaṃ vibhāvento ‘‘ahañhī’’tiādimāha. Tattha attanā vasiyamānaṃ kāmāvacaradevalokaṃ sandhāya ‘‘pettivisayato’’ti vuttaṃ. Tassa hi kappasatasahassaṃ vivaṭṭajjhāsayassa pūritapāramissa devaloko petaloko viya upaṭṭhāsi. Tenevāha ‘‘accharāgaṇasaṅghuṭṭhaṃ, pisācagaṇasevita’’nti (saṃ. ni. 1.46).
由于执持戒律而生起的懈怠，说出“什么呢”这样的话。所谓品质的卓越，是作为利益与成就之因，亦是如所喜爱的父母等，使烦恼断尽消亡的标志，因此称为卓越的品德。那时，萨咖长老阿努儒达，像揭示自己前世所得的布施与戒律般，宣说“我即是阿修罗”云云。此处观其自我安住，欲乐自在时，传说曾造访天界，其地为“鬼界境”。因他曾于百万劫的轮回中遍历广大的彼岸充满境界，天界因而被称为鬼界。该处称之为“阿修罗群所聚，鬼族常居”。
Khattiyeti khattiyajātiyaṃ. Visujjhatīti brahmalokūpapattiṃ sandhāya vadati kāmasaṃkilesavisujjhanato. Kāyāti ca brahmakāyamāha.
“阇提”是指阇提族，王族世系。所谓“清净”，乃指梵天界的出世，因欲染污尽除而得清净。所谓“身”，指的是梵天身躯。
Imassa mama adiṭṭhapubbarūpaṃ disvā ‘‘ahudeva bhaya’’nti cintetvā āha ‘‘avikampamāno’’ti. Bhāyanto hi cittassa aññathattena kāyassa ca chambhitattena vikampati nāma. Tenāha ‘‘abhāyamāno’’ti. Sukhaṃ kathetuṃ hotīti puññaphalaṃ kathetuṃ sukhaṃ hoti.
见到最初的不善相，心念“今日果真有畏惧”，思惟并宣说“不动摇者”。事实上，心由于他因所致的不同，及身体感受的刺激，确实会动摇烦恼，故称“不动摇者”。由此称其为“不畏懼者”。乐于求得喜乐，即是方便积累功德果报，使自己安乐。
§313
313.Manaṃ āgamma yuttāyeva hontīti mātalissa sakkasseva cittaṃ jānitvā yuttā viya honti, rathe yuttaājānīyakiccaṃ karonti devaputtā. Evaṃ tādise kāle tathā paṭipajjanti, yathā erāvaṇo devaputto hatthikiccaṃ. Naddhito paṭṭhāyāti rathapañjarapariyantena akkhassa sambandhaṭṭhānaṃ naddhī, tato paṭṭhāya. Akkho bajjhati etthāti akkhabaddho, akkhena rathassa baddhaṭṭhānaṃ. Yathā devalokato yāva candamaṇḍalassa gamanavīthi, tāva attano ānubhāvena heṭṭhāmukhameva rathaṃ pesesi, evaṃ candamaṇḍalassa gamanavīthito yāva rañño pāsādo, tāva tatheva pesesi. Dve magge dassetvāti patodalaṭṭhiyā ākāsaṃ vilikhanto viya attano ānubhāvena nirayagāmī devalokagāmī cāti dve magge dassetvā. Katamenātiādi desanāmattaṃ, yathā tena rathena gacchantassa nirayo devaloko ca pākaṭā honti, tathā karaṇaṃ adhippetaṃ.
心念得逞便是恰当，就像玛塔利斯长知萨咖的心意恰当，天子们知道战车的用途而操作。于此般时间亦如是行事，例如战神天子伊罗吒侬驾驭象。所谓“系缚立地”，是指战车的驾辔系于车头部分的系带，系住之后方为驾驭。眼睛被束缚，即眼睛所系缚于战车的部位。犹如被天界之力，持杖引导至月轮行进道路时，驱使战车正向头部进发，亦如从月轮至王宫之路，亦正如此驱使。两条路径的显现，如同用羽毛绘天空间，依天界之力以此方式显示地狱与天界双轨。其意是借此战车的行进，令地狱与天界路径清楚，达此目的。
Vuttakāraṇameva sandhāyāha mahāsatto ‘‘ubhayeneva maṃ mātali nehī’’ti. Dugganti duggamaṃ. Vettaraṇinti evaṃnāmakaṃ nirayaṃ. Kuthitanti pakkuthitaṃ nipakkatelasadisajālaṃ. Khārasaṃyuttanti khārodakasadisaṃ.
述说因缘即是释迦牟尼大圣说的“我被玛塔利所羁绊”。“罪难”、“难入”是名地狱。“苦境”，是称为酷烈水火般的地狱苦。
Rathaṃ nivattetvāti nirayābhimukhato nivattetvā. Bīraṇīdevadhītāyāti ‘‘bīraṇī’’ti evaṃnāmikāya accharāya. Soṇadinnadevaputtassāti ‘‘soṇadinno’’ti evaṃnāmakassa devaputtassa. Gaṇadevaputtānanti gaṇavasena puññaṃ katvā gaṇavaseneva nibbattadevaputtānaṃ.
“回战车”是指背离地狱之意。所谓“毕拉尼天女”是指名称为毕拉尼的阿修罗女。所谓“索那鼎天子”，是名称“索那鼎”的天子。所谓“群天子”，是指通过团体力量修得功德，由团体的形式得以成就天子称号者。
Pattakāleti upakaṭṭhāya velāya. Atithinti paccekasambuddhaṃ. Kassapassa bhagavato sāsane ekaṃ khīṇāsavattherantipi vadanti. Mātāva puttaṃ sakimābhinandīti yathā pavāsato āgataṃ puttaṃ mātā sakiṃ ekavāraṃ āgatakāle abhinandati, tathā niccakāle abhinandi sakkaccaṃ parivisi. Saṃyamā saṃvibhāgāti sīlasaṃyamā saṃvibhāgasīlā. Jātaketi nimijātake.
“Pattakāleti”指示约定的时刻。Atithi指的是独觉佛。关于咖萨巴世尊教法中“khīṇāsavatthera”一词，也有相同解释。正如母亲在送别回家的子女时会单独一遍一遍地表示欢喜，独觉佛在此时教法之中恰似如此，常在时刻体贴地加以赞爱。所谓“saṃyama saṃvibhāga”是指戒律的节制和分享。“Jātaka”是指一瞬生的故事。
Cittakūṭanti devanagarassa dakkhiṇadisāya dvārakoṭṭhakaṃ. Sakko cittaṃ sandhāretuṃ asakkontoti mahāsatte pavattaṃ devatānaṃ sakkārasammānaṃ paṭicca uppannaṃ attano usūyacittaṃ bahi anāvikatvā abbhantareyeva ca naṃ ṭhapetuṃ asakkonto. Aññesaṃ puññena vasāhīti sakkassa mahāsattaṃ rosetukāmatāya ārādhanaṃ nidasseti. Purāṇasakko dīghāyuko, taṃ upādāya jarājiṇṇaṃ viya katvā ‘‘jarasakko’’ti vuttaṃ.
“Cittakūṭa”是指位于天城南方的城门关隘。传说萨咖天帝因不能调伏其心意，于是生起诸诸天敬重的心意，同时不将其猜疑心外显。因其他众生的福德力，萨咖天帝表现出生气，显示对自己怒意难以抑制。古代萨咖天帝寿命悠长，常作为“老年萨咖”的譬喻称呼。
§315
315.Sesaṃ sabbanti pabbajjupagamanā sesaṃ attano vaṃse porāṇarājūnaṃ rājacārittaṃ. Pākatikanti puna sabhāvattameva gato ahosi, apabbajitabhāvavacanenevassa brahmavihārabhāvanādīnaṃ pabbajjāguṇānaṃ abhāvo dīpito hoti.
此句描述出家与出家的那部分是自己的家族遗风，乃祖先王族往昔的宫廷行止。所谓“Pākatika”是指本性本真不变者，前往出家本质即是如此，其蕴含的出家品质，如梵行修习等，因无缺失而被显现。
§316
316.Vīriyaṃ akaronto samucchindati, na tāva samucchinnaṃ, kalyāṇamittasaṃsaggādipaccayasamavāye sati sīlavataṃ kalyāṇavattaṃ pavattetuṃ sakkoti . Dussīlena samucchinnaṃ nāma hoti tassa tattha nirāsabhāvena paṭipattiyā eva asambhavato. Satta sekhā pavattenti kalyāṇavattassa apariniṭṭhitakiccattā. Khīṇāsavena pavattitaṃ nāma pariniṭṭhitakiccattā. Sesaṃ suviññeyyameva.
“不努力则意志渐消散，但不可全然消散”，有善友相伴等因缘时，修戒的善行得以开启。恶行则使之断绝，因恶人之无礼，难以修持。七种锐修习开始端正善行未毕。证得阿拉汉的即是善行毕竟。后文详述其余内容。
Maghadevasuttavaṇṇanāya līnatthappakāsanā samattā. · 《摩伽提瓦经注释》的隐义阐明完毕。
4. Madhurasuttavaṇṇanā四、《马杜拉经注释》
§317
317.Madhurāyanti uttaramadhurāyaṃ. Gundāvaneti kāḷasippalivane. Atimuttakavaneti ca vadanti. Catūsu vaṇṇesu brāhmaṇova seṭṭho vaṇṇo. Paṇḍaroti parisuddho. Kāḷakoti aparisuddho. Jātigottādipaññāpanaṭṭhānesūti jātigottādivasena suddhacintāyaṃ brāhmaṇā eva suddhajātikā, na itareti adhippāyo. Saṃsārato vā suddhacintāyaṃ brāhmaṇāva sujjhanti vedavihitassa suddhavidhino aññesaṃ avisayattāti adhippāyo. Taṃ panetaṃ tesaṃ virujjhati khattiyavessānampi mantajjhenassa anuññātattā, mantajjhenavidhinā ca saṃsārasuddhiyābhāvato. Puttā nāma anorasāpi honti, na tathā imeti āha ‘‘orasā’’ti. Ure saṃvaḍḍhitaputtopi ‘‘orasa’’nti vuccati. Ime pana mukhato niggato hutvā ure saṃvaḍḍhāti dassetuṃ ‘‘orasā mukhato jātā’’ti vuttaṃ. Tato eva brahmato jātāti brahmajā, brahmasambhūtāpi ‘‘brahmajā’’ti vuccanti, na tathā ime. Ime pana paccakkhato brahmunā nimmitāti brahmanimmitā, tato eva brahmato laddhabbavijjādidāyajjadāyādāti brahmadāyādāti sabbametaṃ brāhmaṇānaṃ katthanāpalāpasadisaṃ viññūnaṃ appamāṇaṃ avimaddakkhamaṃ vācāvatthumattaṃ brahmakuttasseva abhāvato. Yaṃ panettha vattabbaṃ, taṃ visuddhimaggavaṇṇanāyaṃ vuttameva. Tenāha ‘‘ghosoyevā’’tiādi. Vohāramattamevetanti etaṃ ‘‘brāhmaṇova seṭṭho vaṇṇo’’tiādi vacanamattameva, na tassa attho tehi adhippetappakāro atthi.
“Madhurāyanti”指北方及中北方的甘甜地带。“Gundāva”是乌檀罗树丛。所谓“Atimuttakavana”亦有云。在四种肤色中婆罗门为最净。白色称为“净白”，黑色为“不净”。此处论及种姓血统及净思维，婆罗门为纯净族类，其他非婆罗门则以外。仍因轮回，婆罗门亦难常清净，因承受吠陀净法，非他族所及。传说中“khattiya”和“mantajjhena”及其法门，不为诸婆罗门所准，因轮回清净力有所缺乏。所谓“puttā”中即便是“轻微之恶”亦有，非全无恶故，故称“orasa”。肋部所养育之子亦称“orasa”，意指由口释出，故云“口中生orasa”。所谓“由婆罗门所生”称为婆罗门生，亦称“婆罗门生者”，此处非此意。此处所说乃由婆罗门所建立的标记和智慧等因缘，称为“婆罗门所赐”，这些皆为古婆罗门智慧及言说所带来，唯独知识及言说间，和婆罗门所作朗诵词相似，用以说明婆罗门出身的高度尊贵。针对这些阐释，正是描述净化道路而特别说明。故用“ghosoyeva”等语起首，只是形容婆罗门为最上美色族类的修辞，并无他指。
§318
318.Samijjheyyāti diṭṭhidīpanavasena attano ajjhāsayo nipphajjeyya. Tenāha ‘‘manoratho pūreyyā’’ti. Khattiyopīti parakhattiyopi . Assāti samiddhadhanādiṃ pattassa. Tenāha – ‘‘issariyasampattassā’’ti nesanti etesaṃ catunnaṃ vaṇṇānaṃ ettha pubbuṭṭhāyibhāvādinā itarehi upacaritabbatāya na kiñci nānākaraṇanti yojanā.
318.『得以成就』者，谓依显示见地之方式，自己的心愿得以实现。故说『心愿得以圆满』。『乃至刹帝利』者，谓乃至他族刹帝利亦然。『彼之』者，谓获得财富丰饶等者之。故说『具足自在富足者』——不为此四种阶层所差别，以于此处由早起等行为而应受其余人侍奉之故，实无任何差别，如是连结。
§322
322. Ahaṃ cīvarādīhi upaṭṭhāko, tumhākaṃ icchitacchitakkhaṇe vadeyyātha yenatthoti yojanā. Corādiupaddavanisedhanena rakkhāgutti, dānādinimittaupaddavanisedhanena āvaraṇagutti. Paccuppannānatthanisedhanena vā rakkhāgutti, āgāmianatthanisedhanena āvaraṇagutti. Ettha ca khattiyādīsu yo yo issaro, tassa itarena anuvattetabbabhāve, kusalākusalakaraṇena nesaṃ vasena laddhabbaabhisamparāye, pabbajitehi laddhabbasāmīcikiriyāya ca aṇumattopi viseso natthi, tasmā so visesābhāvo pāḷiyaṃ tattha tattha vāre ‘‘evaṃ sante’’tiādinā vibhāvito. Sesaṃ suviññeyyameva.
八十五。关于衣钵等的侍者，应当根据你们的意乐和心念来宣说所谓的义利即标界。通过制止盗贼等侵犯而起保护的羁缚，通过以布施等善因制止侵犯而成遮护的羁缚。对于现世之害起保护的羁缚，对于未来之害起遮护的羁缚。在这里，对于诸如士族等各有主宰者，他人应顺应此势，依照善恶行为以及他们的居住地状况，还有出家众所得的正当权利，即使是一点区别也无有，因此这种无差别状态，于此于彼迦叶城等处，以『如此安立』等方式被阐扬。余论应当详细了知。
Madhurasuttavaṇṇanāya līnatthappakāsanā samattā. · 《马杜拉经注释》的隐义阐明完毕。
5. Bodhirājakumārasuttavaṇṇanā五、《菩提王子经注释》
§324
324.Olokanakapadumanti līlāaravindaṃ. Tasmāti kokanadasaṇṭhānattā kokanadoti saṅkhaṃ labhi.
三百二十四。视莲花为游戏之莲。由此由于此视莲花的性质，便获得“荷叶”一词的因缘。
§325
325.Yāva pacchima…pe… phalakaṃ vuttaṃ tassa sabbapacchā santhatattā. Uparimaphalagatañhi sopānamatthakaṃ. Olokanatthaṃyevāti na kevalaṃ bhagavato āgamanaññeva olokanatthaṃ, atha kho attano patthanāya santharāpitāya celapaṭikāya akkamanassapi.
三百二十五。直到末尾……上述规律适用于整个后部内容。上面的果实所在处是阶梯的顶端。仅仅为了观察，既非仅为世尊的降临，也非仅为自身的引导，而是也包括所安住的游方弟子的书写，以及出入追随教理的目的。
Sakuṇapotaketi kādambaṭiṭṭibhaputtake. Aññova bhaveyyāti tasmiṃ attabhāve mātugāmato añño idāni bhariyābhūto mātugāmo bhaveyya. Puttaṃ labheyyāti attano kammavasena puttaṃ, no tassa. Ubhohīti imehi eva ubhohi. Imehi kāraṇehīti tassa rājakumārassa buddhaṃ paṭicca micchāgahaṇaṃ, titthiyānaṃ ujjhāyanaṃ, anāgate manussānaṃ bhikkhūnaṃ uddissa vippaṭisāroti imehi tīhi kāraṇehi. Paññattanti santhataṃ celapaṭikaṃ. Maṅgalaṃ icchantīti maṅgalikā.
荷树叶乃出自卡当巴树顶端之叶。或有另一意指，在自身生命中，母族路径上，现时成为了配偶的母族者，未来该母族路径会成为配偶。‘所得子嗣’意指按照自身的业力所得，而非他者所予。‘二者’指同此两个关系。‘这些因缘’指基于该太子的佛法误解、外道的毁谤、未来为人众比库所反对，因三重因缘而生的。‘santhata’即连续不断的游方书写。‘渴望吉祥’即“吉祥者”。
§326
326.Tatiyaṃkāraṇanti iminā bhikkhūsu vippaṭisārānuppādanamāha. Yaṃ kiñci paribhuñjana-sukhaṃ kāmasukhallikānuyogoti adhippāyena kāmasukhallikānuyogasaññī hutvā…pe… maññamāno evamāha.
三百二十六。所谓第三因缘，即对这些比库发生不顺遂的缘由。所谓对一切感用之乐的贪恋，是指执着于淫欲乐事的意图......因而认为......
§327
327. Atha naṃ bhagavā tato micchābhinivesato vivecetukāmo ‘‘so kho aha’’ntiādinā attano dukkaracariyaṃ dassetuṃ ārabhi. Mahāsaccake(ma. ni. 1.364 ādayo) vuttanayeneva veditabbaṃ ‘‘so kho aha’’ntiādipāṭhassa tattha āgataniyāmeneva āgatattā. Pāsarāsisutte (ma. ni. 1.272 ādayo) vuttanayenāti etthāpi eseva nayo.
三百二十七。然后世尊为欲远离错误执着，开始用‘他确实是’等言辞，为显现自身难行之事。根据《大施戒经》（梵名ma. ni. 1.364等版本）所述，这‘他确实是’等语句，依其来由可知其真实含义。另有《布萨经》（ma. ni. 1.272等版本）对此也有类似论述。
§343
343. Aṅkusaṃ gaṇhanti etena tassa gahaṇe cheko hotīti aṅkusagahaṇasippaṃ. Meghautunti meghaṃ paṭicca uppannasītautuṃ. Pabbatautunti pabbataṃ paṭicca uṇhautuṃ. Ubhayavasena ca tassa tathā sītuṇhaututo eno āgatoti ta-kārassa da-kāraṃ katvā udenoti nāmaṃ akāsi.
343.【钩环】以此而取钩环者，是为钩环执持技艺。【云】谓依云起凉；【山】谓依山起热。因二相之缘，如此冷热，因此谓之来，如『他』(ta)字作『他』(da)以水为名。
Tāpaso ogāḷhañāṇavasena rañño matabhāvaṃ ñatvā. Ādito paṭṭhāyāti kosambinagare parantaparañño aggamahesibhāvato paṭṭhāya. Pubbeti sīlavantakāle. Hatthiganthanti hatthīnaṃ attano vase vattāpanasatthaṃ. Tenevassa taṃ sikkhāpeti, kiccañca ijjhati.
以戒为师，凭借明慧，了知王身。以王之首都国桑比城，伟大群王领导者之地为依止。前为有德之时。所执象链，是象所有为依，以此坚固其戒修，勉励其行。
§344
344.Padahanabhāvoti bhāvanānuyogo. Padhāne vā niyutto padhāniyo, padhāniyassa bhikkhuno, tasseva padhāniyabhāvassa aṅgāni kāraṇāni padhāniyaṅgāni. Saddhā etassa atthīti saddho. Kiñcāpi paccekabodhisattānampi abhinīhārato paṭṭhāya āgatā āgamanasaddhā eva, mahābodhisattānaṃ pana saddhā garutarāti sā eva gahitā. Acalabhāvena okappanaṃ ‘‘sammāsambuddho bhagavā, svākhyāto dhammo, suppaṭipanno saṅgho’’ti kenaci akampiyabhāvena ratanattayaguṇe ogāhitvā kappanaṃ. Pasāduppatti ratanattaye pasīdanameva. Bodhinti catumaggañāṇanti vuttaṃ taṃnimittattā sabbaññutaññāṇassa, bodhīti vā sammāsambodhi. Sabbaññutaññāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ ‘‘sammāsambodhī’’ti vuccati. Nicchitasubuddhatāya dhammassa sudhammatā saṅghassa suppaṭipatti vinicchitā eva hotīti āha ‘‘desanāsīsameva ceta’’ntiādi. Tassa padhānaṃ vīriyaṃ ijjhati ratanattayasaddhāya ‘‘imāya paṭipadāya jarāmaraṇato muccissāmī’’ti padhānānuyoge avaṃmukhasambhavato.
344.【精进】谓精勤奉行。所守精进者，是比库所修行之责，精进之诸成员即为其因缘。『信』即信心。乃至于独觉圣者亦凭信心而来，谓其信心为来之因；而诸大觉者之信，则尤为贵重。恒然毅然坚决地归依『正觉世尊、所说法、正行僧伽』。这是由于宝三法之功德所感，生欢喜庄严。此故于精进上生勇猛，以宝三法信愿，此行不退转。
Appābādhotiādi heṭṭhā vuttameva. Aguṇaṃ pakāsetā āyatiṃ saṃvaraṃ āpajjitā sammāpaṭipattiyā visodhanatthaṃ. Udayañca atthañca gantunti ‘‘avijjāsamudayā’’tiādinā pañcannaṃ upādānakkhandhānaṃ udayañca vayañca jānituṃ. Tenāha ‘‘etenā’’tiādi. Parisuddhāya upakkilesavinimuttāya. Nibbijjhitunti tadaṅgavasena pajahituṃ samucchedappahānassa paccayo bhavituṃ. Yaṃ dukkhaṃ khīyatīti kilesesu appahīnesu tena tadupanissayakammaṃ paṭicca yaṃ dukkhaṃ uppajjeyya, taṃ sandhāya vuttaṃ.
「无疾病」等义如前所说。揭示无为功德，意在断绝未来烦恼，为正行之净。生灭之义谓『无明生起』等五蕴结缠堆积之生灭。故有言『因此』即因缘。意在清净而远离染污。『生厌』即弃绝，是绝断弃除之条件。苦灭之义，系由烦恼微薄之故，成就非苦之业，言苦之所起，皆依此说。
§345
345.Sesadivaseti sattadivasato paṭṭhāya yāva dve rattindivā.
345.【余日】谓以七日为起算，至多为二十四小时之复数。
§346
346. Kucchisannissito gabbho nissayavohārena ‘‘kucchī’’ti vuccati, so etissā atthīti kucchimatī. Tenāha ‘‘āpannasattā’’ti. Ārakkho panassa paccupaṭṭhito hotīti mātarā gahitasaraṇaṃ gabbhavuṭṭhitassa tassa saraṇagamanaṃ pavedayitassa kusalaṃ saraṇaṃ nāma, mātu katarakkho puttassapi paccupaṭṭhitoti. Mahallakakāleti vacanatthaṃ jānanakāle. Sārentīti yathādiṭṭhaṃ yathābalaṃ ratanattayaguṇapatiṭṭhāpanavasena assa sārenti. Sallakkhetvāti vuttamatthaṃ upadhāretvā. Saraṇaṃ gahitaṃ nāma hoti ratanattayassa saraṇabhāvasallakkhaṇapubbakatanninnacittabhāvatova. Sesaṃ suviññeyyameva.
346.【依尾】谓胎以胎尾相依，故称为尾，意指尾状物。此谓『依止之意』。称为『得生者』。谓母亲亦为扶护，有所承虞，是谓母对胎肢解之守护，是善护之依止；母亲亦兼为子之面护。『长老言』谓出生时之义。『根本』谓依颂文，赖诸宝三法所立，其义根本。称为守护，谓宝三法守护之特征，先于标志之明现，于意念之产生未起时已具，余义可考详。
Bodhirājakumārasuttavaṇṇanāya līnatthappakāsanā samattā. · 《菩提王子经注释》的隐义阐明完毕。
6. Aṅgulimālasuttavaṇṇanā六、《指鬘经注释》
§347
347.Aṅgulīnaṃmālaṃ dhāretīti iminā anvatthā tassa samaññāti dasseti. Tatrāti tasmiṃ ācariyavacanena aṅgulimālassa dhāraṇe. Karīsasahassakhette ekasālisīsaṃ viya apaññāyamānasakakicco hotīti adhippāyo. Takkasīlaṃ pesayiṃsu ‘‘tādisassa ācariyassa santike sippuggahasammāpayogena diṭṭhadhammike samparāyike ca atthe jānanto bhāriyaṃ na kareyyā’’ti. Bāhirakā ahesuṃ ahiṃsakassa vattasampattiyā ācariyassa cittasabhāvato nibbattanatibhāvena. Sineheneva vadanteti sinehena viya vadante.
347.携带指环之意，即借此说明与此教法相应的一般戒律。所谓此者，于此处根据老师的教导，指的是指环的佩戴。在卡里萨千城区域，唯有使用一片稻草之状的简单工具，属于无知之人为所在之事，此即干犯戒律之意。师长们曾告诫说：『在那等老师前，因其在修行戒律之场所中，既识于现法及未来法的利害，弟子不应有夫妻之事。』他们之所以远离世俗，即因该老师内心本性清净无害，犹如亲近之人亲切劝诫一般，以关爱之心说教之。
Gaṇanampi na uggaṇhātīti gaṇanavidhimpi na sallakkheti. Tattha kāraṇamāha ‘‘pakatiyā’’tiādinā. Ṭhapitaṭṭhāneti rukkhagacchantarādike ṭhapitaṭṭhāne sakuntasiṅgālānaṃ vasena aṅguliyo vinassanti. Bhaggavoti kosalarañño purohitaṃ gottena vadati. Coro avissāsanīyo sāhasikabhāvato. Purāṇasanthatā sākhā avissāsanīyā vicchikādīnaṃ pavesanayogyattā. Rājā avissāsanīyo issariyamadena dhanalobhena ca kadāci jīvite saṅkābhāvato. Itthī avissāsanīyā lolasīlacittabhāvato. Anuddharaṇīyo bhavissati saṃsārapaṅkato.
所谓“数数也不能计数”，意指计数的方法均无法完全涵盖。这其中之所以造成此种因由，是由‘繁盛’等理由。所谓安置之地，是指诸如树木丛生之地；而鸟鹊燕鸽等因栖息于被安置之地，其指环便因此而毁坏。“巴卡”即称呼迦尸国王之名，彼时他向祖先讲说此事。盗贼因其胆怯之性，不被信任；久远以来枝条也不被信任，故难以进入诸如芦苇等之地。国王因其不被信任，且因其对权势利益及奢侈贪恋偶尔知惜生命。女子因心行轻浮不可信。此类皆不应挽留，必然成为轮回泥沼之因。
§348
348.Saṅkaritvāti ‘‘mayaṃ ekajjhaṃ sannipatitvā coraṃ māretvā vā palāpetvā gamissāmā’’ti saṅkaraṃ katvā. Iddhābhisaṅkhāranti abhisaṅkharaṇaṃ adhiṭṭhānaṃ. Abhisaṅkhāsīti adhiṭṭhahi. Saṃharitvāti saṃkhipitvā. Orabhāgeti corassa orabhāge.
348.所谓“聚合”，即我们聚合一处，合谋杀盗，或杀害盗贼后携带出逃，谓之合谋。所谓“意念造作”，即是下定决心之意。所谓“造作”，即立志、决定。所谓“合取”，即是聚集在一起。所谓“盗窟”，即为盗贼之巢穴中部位。
§349
349.Daṇḍoti paharaṇahatthacchedanādiko daṇḍanasaṅkhāto daṇḍo. Pavattayitabboti ānetabbo. Apanetvāti attano santānato samucchedavasena pahāya. Paṭisaṅkhāyāti paṭisaṅkhānena. Avihiṃsāyāti karuṇāya. Sāraṇīyadhammesūti chasupi sāraṇīyadhammesu, ṭhito aṭṭhitānaṃ pāpadhammānaṃ bodhimūle eva samucchinnattā. Yathā atīte aparimitaṃ kālaṃ sandhāvitaṃ, evaṃ imāya paṭipattiyā anāgatepi sandhāvissatīti dassento ‘‘idānī’’tiādimāha.
349.所谓刑杖，即是指打击、斩断手足等刑罚之统称。所谓“带来”，即须将某物拿至处所。所谓“不带来”，是自己族人被斩断等，而将其弃置。所谓“考虑”，是反复思量。所谓“不伤害”，即基于慈悲心。所谓应保护法，是指六种应保护之法中，对立恶法者应及时根除于根基。犹如过去无量时中所实行者，未来亦依此修行，故而示现“此时起”等言。
Itvevāti iti eva, iti-saddo nidassanattho. Tenāha ‘‘evaṃ vatvā yevā’’ti. Akirīti ākiri, pañcapi āvudhāni vikiri. Tena vuttaṃ ‘‘khipi chaḍḍesī’’ti.
所谓“如此”，意为乃至，如此二字为显明之意。故云“如此说完之后，乃至……”。所谓“未伤”，即未浸染、未受侵害。又有五种兵器开裂之意，故记载云“快点舍弃之”。
§350
350.Ettovāti ato eva āgatamaggeneva sāvatthiṃ gatā. Adhivāsessatīti ‘‘coraṃ paṭisedhetuṃ gamissāmī’’ti vutte tuṇhī bhavissati . Dāruṇakammena uppannanāmanti ‘‘aṅgulimālo’’ti imaṃ nāmaṃ sandhāya vadati.
350.所谓“此处”，即是所到之处。以此之道抵达沙瓦提城。所谓“继续居留”，即指言语中有『将去讨伐盗贼』，心中却清净无恐。所谓“因严厉恶业而生”，即此名称“指环”由此而来。
§351
351.Hatthī araññahatthī honti manussānaṃ tattha gantuṃ asakkuṇeyyattā, evaṃ assāpi. Kūṭasahassānaṃ bhijjanakāraṇaṃ hoti therassa āgamanabhayena ghaṭe chaḍḍetvā palāyanena. Gabbhamūḷhāyāti byākulagabbhāya. Pabbajjābalenāti vuttaṃ, satthu desanānubhāvenāti pana vattabbaṃ. So hi tassāpi kāraṇanti. Ariyā nāma jāti pabbajjā ariyabhāvatthāya jātīti katvā.
351.象属于森林之象，众生中有些不能前去，因其无力所致，猪也是如此。千座祭坛遭破坏，因长老入山所惧，弃器逃逸。‘胚顶’指摇动胎儿。‘出家力量’言已传说，且应说是因世尊说法之感应。此亦其因。所谓圣人者，即出家成圣之人也，故称为‘生’。
Mahāparittaṃ nāmetanti mahānubhāvaṃ parittaṃ nāmetaṃ. Tathā hi naṃ thero sabbabhāvena ariyāya jāto saccādhiṭṭhānena akāsi. Tenāha ‘‘saccakiriyakataṭṭhāne’’ti. Gabbhamūḷhanti mūḷhagabbhaṃ. Gabbho hi paripakko sampajjamāno vijāyanakāle kammajavātehi sañcāletvā parivattito uddhaṃpādo adhosīso hutvā yonimukhābhimukho hoti, evaṃ so kassaci alaggo sotthinā bahi nikkhamati, vipajjamāno pana viparivattanavasena yonimaggaṃ pidahitvā tiriyaṃ nipajjati, tathā yassā yonimaggo pidahati, sā tattha kammajavātehi aparāparaṃ parivattamānā byākulā mūḷhagabbhāti vuccati, taṃ sandhāya vuttaṃ ‘‘gabbhamūḷha’’nti.
所谓‘大护持’，即大功德护持。长老以种种圆满因缘生于圣贤地，依真实所立命名，故称‘真实职处’。所谓‘胚顶’者，即胎顶。胎儿成熟发育时，因业力缘动，踢转翻身，头向上下，面向胎盘，有时脱离母腹而外出，此谓从他乡出离得安者。反之，胎儿因业缘转动翻覆，阻碍通道，故名‘摇动胎儿’。此理据此说也。
Saccakiriyā nāma buddhāsayaṃ attano sīlaṃ paccavekkhitvā katā, tasmā saccakiriyā vejjakammaṃ na hotīti daṭṭhabbaṃ. Therassapi cātiādinā upasaṅkamitabbakāraṇaṃ vadati. Ime dve hetū paṭicca bhagavā theraṃ saccakiriyaṃ kāresi. Jātinti mūlajātiṃ.
所谓真实职处，是指佛心察己品行而立誓，故实证誓愿，不为医治术，长老亦以此为接近因缘而闻知。此二因而成就世尊使长老立誓。所谓‘生’者，即根本之生。
§352
352. Pariyādāya āhacca bhinnena sīsena. Sabhāgadiṭṭhadhammavedanīyakammanti niraye nibbattanasakakammasabhāgabhūtaṃ diṭṭhadhammavedanīyakammaṃ. Sabhāgatā ca samānavatthukatā samānārammaṇatāekavīthipariyāpannatādivasena sabbathā sarikkhatā, sadisampi ca nāma tadevāharīyati yathā ‘‘tasseva kammassa vipāko’’ti ca ‘‘sā eva tittirī tāneva osadhānī’’ti ca. Idāni tameva sabhāgataṃ dassetuṃ ‘‘kammaṃ hī’’tiādi āraddhaṃ. Kariyamānamevāti paccayasamavāyena paṭipāṭiyā nibbattiyamānameva. Tayo koṭṭhāse pūreti, diṭṭhadhammavedanīyaaparāpariyāyavedanīyaupapajjavedanīyasaṅkhāte tayo bhāge pūreti, tesaṃ tiṇṇaṃ bhāgānaṃ vasena pavattati.
352.解释谓用首颅别立。所谓‘业果会合体知作苦业’者，即真地狱中因业会合而生之苦业。若合众苦同体、同缘、绕一通道而行，则遍一切处，常被伤害，故称‘相似业果’。正如‘是业果报’与‘此苦为药’言。今欲显此合众苦业果，即以‘业务’为努力名。若业按照缘起顺转，则常住三界诸所，因诸业体而行转，此即三部分所成业。
Diṭṭhadhammo vuccati paccakkhabhūto paccuppanno attabhāvo, tattha veditabbaphalaṃ kammaṃ diṭṭhadhammavedanīyaṃ. Paccuppannabhavato anantaraṃ veditabbaphalaṃ kammaṃ upapajjavedanīyaṃ. Diṭṭhadhammānantarabhavato aññasmiṃ attabhāvapariyāye attabhāvaparivatte veditabbaphalaṃ kammaṃ aparāpariyāyavedanīyaṃ. Paṭipakkhehi anabhibhūtatāya, paccayavisesena paṭiladdhavisesatāya ca balavabhāvappattā tādisassa pubbābhisaṅkhārassa vasena sātisayā hutvā pavattā paṭhamajavanacetanā tasmiṃyeva attabhāve phaladāyinī diṭṭhadhammavedanīyā nāma. Sā hi vuttākārena balavati javanasantāne guṇavisesayuttesu upakārānupakāravasappavattiyā āsevanālābhena appavipākatāya ca itaradvayaṃ viya pavattasantānuparamāpekkhaṃ okāsalābhāpekkhañca kammaṃ na hotīti idheva pupphamattaṃ viya pavattivipākamattaṃ phalaṃ deti.
所谓现前事实，指已有显现、已发起的自体性质，称为‘业果会合体知作苦业’。现前已发之後，紧续生发之果即称‘业果增生苦业’。现现连续之间，以他种自体状态变异，称‘果异苦业’。以反面克制与缘特殊取得而具足力，前功复起，以昔所积业势持续有力，于该自体状态发第一动机，是具乐果报之现前现证业果会合体知业，称‘业果会合体知作苦业’。此以言重力强活力之连继，依缘得补佐/Pali: apo;kāra，少失果报，正如双边相对相似，连继依赖相待，作功及果作用，不间断者，犹如花瓣美丽之连续果报。
Tathā asakkontanti kammassa phaladānaṃ nāma upadhipayogādipaccayantarasamavāyeneva hotīti tadabhāvato tasmiṃyeva attabhāve vipākaṃ dātuṃ asakkontaṃ. Ahosikammanti kammaṃyeva ahosi, na tassa vipāko ahosi, atthi bhavissati vāti evaṃ vattabbaṃ kammaṃ. Atthasādhikāti dānādipāṇātipātādiatthassa nipphādikā. Kā pana sāti āha ‘‘sattamajavanacetanā’’ti. Sā hi sanniṭṭhāpakacetanā vuttanayena paṭiladdhavisesā purimajavanacetanāhi laddhāsevanā ca samānā anantare attabhāve vipākadāyinī upapajjavedanīyakammaṃ nāma. Tenāha ‘‘anantare attabhāve vipākaṃ detī’’ti. Sati saṃsārappavattiyāti iminā asati saṃsārappavattiyā ahosikammapakkhe tiṭṭhati vipaccanokāsassa abhāvatoti.
如前所述，所谓业果授与，是因缘合缘起，故现前自体状态无法受果，不能获报。故曰‘无业’，非果报无，而是业有且将来必有。如言‘有益’，即施与杀生等福德之成就。有‘第七活力之动因’，即现证意向见为主导，连同前因后续现前，自体中获得果报之升起增生力，称‘增生苦业’。故说‘紧续中现证果报’。因正念业者行为生死流转，故业为不正，流转因缘未灭，故于逆天命聚合中常存果报燃灯之相。
Samugghāṭitāni vipaccanokāsassa anuppattidhammatāpādanena. Diṭṭhadhammavedanīyaṃ atthi vipākārahābhāvassa anibbattitattā vipaccanokāsassa anupacchinnattā. Katūpacitañhi kammaṃ sati vipaccanokāse yāva na phalaṃ deti, tāva attheva nāma vipākārahabhāvato. ‘‘Yassa kho’’ti idaṃ aniyamākāravacanaṃ bhagavatā kammasarikkhatāvasena sādhāraṇato vuttanti āha ‘‘yādisassa kho’’ti.
因不生起后果的行为之具足，所谓后果迟延之事被遮蔽。存在以所见法为感受对象，这是于果报消失而未生起的真实状态，故谓后果迟延不间断。在后果迟延中，不善的业若能持守，则因果虽迟延而终究不生，其果报之不存在即为迟延不显现。所谓“是因”语，乃世尊为斥责业之偏差所常说，常言“若是因”之义。
Pamādakilesavimuttoti pamādahetukehi sabbehi kilesehi vimutto.
摈弃烦恼者谓之由掉失烦恼而得解脱。谓由无明等诸种迷惑烦恼之因而得解脱。
Pāpassa pidhānaṃ nāma avipākadhammatāpādananti āha ‘‘appaṭisandhikaṃ karīyatī’’ti. Buddhasāsaneti sikkhāttayasaṅgahe buddhassa bhagavato sāsane. Yuttappayutto viharatīti akattabbassa akaraṇavasena, kattabbassa ca paripūraṇavasena pavattati.
所谓恶业的束缚，即因作为不善之行为而不成熟导致的非现报状态。谓“不应当再造作”的禁戒。佛法教誨是佛陀教导的集合体。与善因相应而住，意指不应为所作而作，亦当完成所需事，乃依此理而持续进行。
Dissanti kujjhantīti disā, paṭipakkhāti āha ‘‘sapattā’’ti. Tappasaṃsapakāranti mettānisaṃsakittanākāraṃ. Kālenāti āmeḍitalopena niddesoti āha ‘‘khaṇe khaṇe’’ti. Anukarontūti yesaṃ kalyāṇamittānaṃ santike suṇanti, yathāsutaṃ dhammaṃ tesaṃ anukarontu diṭṭhānugatikaraṇaṃ āpajjantu, attano veripuggalānampi bhagavato santike dhammassavanaṃ sammāpaṭipattiñca paccāsīsati.
障碍谓四方。“相反”意即所谓“同伴”。“利益增加”指以慈悲心相应的标志形态。“时间”用暗示法指“时时刻刻”。“愿闻入耳”，指善知识们在座，听闻如实之法，应当随喜跟随。这样能促成见法的追随，且能令自身及世尊所爱的贤士们，听闻佛法而正行之。
Tasanti gatiṃ patthayantīti tasā bhavantarādīsu saṃsaraṇabhāvato. Tenāha ‘‘tasā vuccanti sataṇhā’’ti.
“有漏行堕”，谓于生死轮回诸界生起烦恼流转。又复说“渴爱者是其名”，即称渴爱为有漏轮回生灭之根基。
Netabbaṭṭhānaṃ udakaṃ nayantīti nettikā. Bandhitvāti daḷhaṃ bandhitvā. Telakañjikenāti telamissitena kañjikena.
“导水之处”谓水流之径，也就是引导水流之路。称导水之人或物为“导引者”。“结缔”指严密绑定。所谓“油附黏团”，指油和蜜合成的糊状物。
Yādisova aniṭṭhe, tādisova iṭṭheti iṭṭhāniṭṭhe nibbikārena tādī. Yesaṃ pana kāmāmisādīnaṃ vantattā rāgādīnaṃ cattattā kāmoghādīnaṃ tiṇṇattā tādibhāvo bhaveyya, tesaṃ bhagavatā sabbaso vantā cattā tiṇṇā, tasmā bhagavā vantāvīti tādī, cattāvīti tādī, tiṇṇāvīti tādī, yehi anaññasādhāraṇehi sīlādiguṇehi samannāgatattā bhagavā tādibhāvena ukkaṃsapāramippatto taṃniddeso, tehi guṇehi yāthāvato niddisitabbatopi tādī. Yathā yantarajjuyā yantaṃ nīyati, evaṃ yāya taṇhāya bhavo nīyati, sā ‘‘bhavanetti bhavarajjū’’ti vuttā. Tenāha ‘‘tāya hī’’tiādi, kammāni kusalādīni vipaccayanti apaccayanti etāyāti kammavipāko. Apaccayabhāvo nāma ariyamaggacetanāyāti āha ‘‘maggacetanāyā’’ti. Yāva na kilesā pahīyanti, tāva ime sattā saiṇā eva aserivihārabhāvatoti āha ‘‘aṇaṇo nikkileso jāto’’ti.
如若某事未成，则该事亦未成；若某事成，则该事成之有根。所谓成不成，即由成败转变造作。诸若欲乐及五欲等因缘、贪爱等根除，断绝贪欲之事，世尊已彻底断除诸根，故称世尊为“已断者”、谓为“成者”、谓为“断者”。彼具备不能相互违逆之戒行等功德，世尊便以如此状态圆满无余，此即教义所指示者，亦当如此如实描述。譬如引绳索牵船，欲令其行，则船随索行；渴爱亦如是，谓之“轮回之索”。世尊告曰：「故曰‘渴爱’」。此言缘有善业等生起因缘及灭尽因缘，此即业之果报。业果如是一切由圣道意图所生，故称「造道意」。未灭烦恼时，即如一众生同处纷乱之所，世尊谓之「不染染者生」。
Theyyaparibhogo (visuddhi. ṭī. 1.91) nāma sāmiparibhogābhāvato. Bhagavatāpi hi attano sāsane sīlavato paccayā anuññātā, na dussīlassa, dāyakānaṃ sīlavatoyeva pariccāgo, na dussīlassa attano kārānaṃ mahapphalabhāvassa paccāsīsanato. Iti satthārā ananuññātattā dāyakehi ca apariccattattā ‘‘dussīlassa paribhogo theyyaparibhogo nāmā’’ti vuttaṃ . Iṇavasena paribhogo iṇaparibhogo. Paṭiggāhakato dakkhiṇāvisuddhiyā abhāvato iṇaṃ gahetvā paribhogo viyāti attho. Yasmā sekkhā bhagavato orasaputtā, tasmā te pitusantakānaṃ paccayānaṃ dāyādā hutvā te paccaye paribhuñjantīti tesaṃ paribhogo dāyajjaparibhogo nāma. Kiṃ pana te bhagavato paccaye paribhuñjanti, udāhu gihīhi dinnanti? Gihīhi dinnāpi te bhagavatā anuññātattā bhagavato santakā honti ananuññātesu sabbena sabbaṃ paribhogābhāvato anuññātesuyeva paribhogasambhavato. Dhammadāyādasuttañcettha (ma. ni. 1.29 ādayo) sādhakaṃ.
“Theyyaparibhogo”（清净论注一章九十一偈）为近分配缺失之意。世尊虽有戒法，因戒力未完备，故非恶戒者；施主戒具足者，亦非恶戒造作之因。故佛世尊与教师们皆未许可施主为恶戒造作者，谓之“恶戒近分”。“Iṇava”者谓近分，“iṇa”为税赋、贡献。受者未清除纳食之缺，则押税近分含义。因学佛为师之子，故受诸父母所施，依彼条件而使用，名为施主近分。彼在世尊条件下享用者，如同凡夫有施者。若施者所施，不为世尊许可，处于非许可者境界，乃谓“施主近分”。此处为“法施主近分”之意。
Avītarāgānaṃ taṇhāparavasatāya paccayaparibhoge sāmibhāvo natthi, tadabhāvena vītarāgānaṃ tattha sāmibhāvo yathāruci paribhogasambhavato. Tathā hi te paṭikūlampi appaṭikūlākārena, appaṭikūlampi paṭikūlākārena tadubhayaṃ vivajjetvā upekkhākārena ca paccaye paribhuñjanti, dāyakānañca manorathaṃ paripūrenti. Sesamettha yaṃ vattabbaṃ, taṃ visuddhimagge, taṃsaṃvaṇṇanāsu ca vuttanayeneva veditabbaṃ. Kilesaiṇānaṃ abhāvaṃ sandhāya ‘‘aṇaṇo’’ti vuttaṃ, na paccavekkhitaparibhogamattaṃ. Tenāha āyasmā ca bākulo – ‘‘sattāhameva kho ahaṃ, āvuso, saraṇo raṭṭhapiṇḍaṃ bhuñji’’nti (ma. ni. 3.211).
离欲者之渴爱火炬方起，无近分配之同缘。因无此故，离欲者之近缘如同颜色相配之近缘。彼等虽以亲近或不亲近之方式，分别离欲与非离欲二物，怀持般若之心分开，于缘中享受，亦满足施主之所愿。此处结论和净道及其详论中所述相同。以断烦恼为根据，称之为“不染染者生”，非仅止于近分配享。故阿阇黎巴库罗言:“一周内，我依止国土而食。”
Vatthukāmakilesakāmehi taṇhāya pavattiākāraṃ paṭicca atthi ramaṇavohāroti āha – ‘‘duvidhesupi kāmesu taṇhāratisanthava’’nti. Mantitanti kathitaṃ. Uppannehi satthupaṭiññehi. Saṃvibhattāti kusalādivasena khandhādīhi ākārehi vibhattā. Sundaraṃ āgamananti svāgataṃ. Tato eva na kucchitaṃ āgataṃ. Soḷasavidhakiccassa pariyositattā āha ‘‘taṃ sabbaṃ mayā kata’’nti. Maggapaññāyameva tatiyavijjāsamaññāti āha – ‘‘tīhi vijjāhi navahi ca lokuttaradhammehī’’ti.
欲法及烦恼之欲根起因缘，名曰“二难欲中烦恼渴爱法争流”。这为总称。随诸师回答，旨在善法之类中按蕴等分类，谓之分类。美好来临即为迎接，非迎接则非美好。因从事十六法事，世尊曰：“此一切由我所作。”依第三智慧等认为：“以三智慧及九种超越正觉者慧所成。”
Aṅgulimālasuttavaṇṇanāya līnatthappakāsanā samattā. · 《央掘魔罗经》注释之隐义阐明完毕。
7. Piyajātikasuttavaṇṇanā七、《所爱生经》注释
§353
353.Pakatiniyāmenāti yathā sokuppattito pubbe iti kattabbesu asammohavasena cittaṃ pakkhandati, tāni cassa upaṭṭhahanti, na evaṃ sokassa cittasaṅkocasabhāvato. Tena vuttaṃ ‘‘pakatiniyāmena pana na paṭibhantī’’ti. Keci pana ‘‘sāmantā katipaye na kuṭumbaṃ sandhāreti. Tenāha ‘na sabbena sabbaṃ paṭibhantī’ti’’ vadanti. Etthāti dutiyapade. Anekatthattā dhātūnaṃ ‘‘na paṭibhātī’’ti padassa ‘‘na ruccatī’’ti atthamāha. Na paṭibhātīti vā bhuñjitukāmatācittaṃ na upaṭṭhitanti attho. Patiṭṭhitokāsanti indriyāviṭṭhaṭṭhānaṃ vadati. Piyāyitabbato piyo jāti uppattiṭṭhānaṃ etesanti piyajātikā. Piyo pabhuti etesanti piyappabhutikāti vattabbe, u-kārassa va-kāraṃ, ta-kārassa ca lopaṃ katvā ‘‘piyappabhāvikā’’ti vuttaṃ. Tenāha ‘‘piyato pabhavantī’’ti.
“三五三、如过去忧悲所生，自他皆扰乱心，故分心。此忧心不惧断。”故有言：“忧心且不扰乱。”有人谓:“众生常多不持家。”故云：“非完全障碍所转现。”谓之第二语法。多义性彼之“非障碍”是指“不生起所愿障碍心”，非障碍意指六根对境转向稳定。生爱护者谓爱护生起依止处，称为爱生。由爱而明，谓之爱明。以“爱者明者从所爱而生”为说。故称“所爱者明光”。
§355
355. Para-saddena samānatthaṃ ajjhattikabhāvanisedhanatthaṃ ‘‘pire’’ti padanti āha ‘‘amhākaṃ pare’’ti. Pireti vā ‘‘parato’’ti iminā samānatthaṃ nipātapadanti āha ‘‘cara pireti parato gacchā’’ti.
三五五、他人称谓同义，含内部开发及外部制止意，“pire”为词。意为“他者”，其同义词“parato”，用作副词，意谓“旁边”。告言:“往旁行。”
§356
356.Dvidhā chetvāti ettha yadi itthī tassa purisassa piyā, kathaṃ dvidhā chindatīti āha ‘‘yadi hī’’tiādi.
356. 关于『有二种断法』，此处是指若女人为男子所爱，何以称为二者断法？对此则有『若为此』等说明。
§357
357.Kathaṃ katheyyanti yathā bhagavā etassa brāhmaṇassa kathesi, so ca me kathesi, tathā cāhaṃ katheyyaṃ. Maraṇavasena vipariṇāmo attabhāvassa parivattattā. Palāyitvā gamanavasena aññathābhāvo mittasanthavassa samāgamassa ca aññathābhūtattā.
357. 如何论说？如世尊时常对某婆罗门教授，如其为我所说，我亦应如此答说。『死亡现象』乃指自我存在的变化。同时出走异行亦指朋友分别相会情况的不同。
Chaḍḍitabhāvenāti parivattitabhāvena. Hatthagamanavasena aññathābhāvo pubbe savase vattitānaṃ idāni vase avattanabhāvena.
358. 『放弃形态』即形态的变化。『离手出走』则指过去聚会时的存在，如今则为归隐状态。
Ācamehīti ācamanaṃ mukhavikkhālanaṃ kārehi. Yasmā mukhaṃ vikkhālentā hi hatthapāde dhovitvā vikkhālenti, tasmā ‘‘ācamitvā’’ti vatvā pacchāpi tassa atthaṃ dassento ‘‘mukhaṃ vikkhāletvā’’ti āha. Sesaṃ suviññeyyameva.
359. 『饮水仪式』是指用手掬水漱口。因以手和脚洗涤口腔，故称『饮过』，后又为说明意涵称『洗口』。余义宜详细了知。
Piyajātikasuttavaṇṇanāya līnatthappakāsanā samattā. · 《所爱生经》注释之隐义阐明完毕。
8. Bāhitikasuttavaṇṇanā八、《婆希提咖经》注释
§359
359. Sāvajjatāya upārambhaṃ arahatīti opārambho. Tenāha ‘‘dosaṃ āropanāraho’’ti. Bālā upārambhavatthumaññaṃ amūlakampi naṃ āropentā ugghosenti, tasmā te anāmasitvā ‘‘viññūhī’’ti idaṃ padaṃ gahetvā pañhena ñātuṃ icchitena atthena upārambhādīnaṃ upari uttaraṃ paripūretuṃ nāsakkhimhā. Taṃ kāraṇanti taṃ uppattikāraṇaṃ. Yadi hi mayā ‘‘viññūhī’’ti padaṃ pakkhipitvā vuttaṃ bhaveyya, pañhā me paripuṇṇā bhaveyya, na pana vuttā. Idāni pana taṃ kāraṇaṃ uttaraṃ āyasmatā ānandena ‘‘viññūhī’’ti evaṃ vadantena paripūritaṃ.
360. 关于有漏之事的起始者称为阿拉汉。故云『虽能去忧恼』。愚者自始无知，不生好心而出声者，不起名称。故彼不著称『智者』。此说法原本已难胜任透彻诠释。故由具寿长老阿难忆述，由其称『智者』补足前述义项。
§360
360. Kosallapaṭipakkhato akosallaṃ vuccati avijjā, taṃsamuṭṭhānato akosallasambhūto. Avajjaṃ vuccati garahitabbaṃ, saha avajjehīti sāvajjo, gārayho. Rāgādidosehi sadoso. Tehi eva sabyābajjho, tato eva sampati āyatiñca sadukkho. Sabyābajjhādiko nissandavipāko.
361. 关于科萨拉地的对立面，愚癡称为无知，此因其因缘而生称无知。『轻蔑』为应当轻视，连同轻蔑者即为蔑视，是厌恶。由贪嗔等不良情绪而混合缺陷。因此即为不清净，进而通达于身心苦恼。此由浊恶轻蔑等因素的因缘所致。
Tathā attho vutto bhaveyyāti pucchāsabhāgenapi attho vutto bhaveyya, pucchantassa pana na tāva cittārādhanaṃ. Tenāha – ‘‘evaṃ byākaraṇaṃ pana na bhāriya’’nti, garukaraṇaṃ na hoti visārajjaṃ na siyāti adhippāyo. Tenāha – ‘‘appahīnaakusalopi hi pahānaṃ vaṇṇeyyā’’ti. Evarūpo pana yathākārī tathāvādī na hoti, na evaṃ bhagavāti āha ‘‘bhagavā’’tiādi. Evaṃ byākāsīti ‘‘sabbākusaladhammapahīno kho, mahārāja, tathāgato’’ti evaṃ byākāsi. Sukkapakkhepi eseva nayoti iminā ‘‘sabbesaṃyeva kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī’’ti vutte yathā pucchā, tathā attho vutto bhaveyya, evaṃ byākaraṇaṃ pana na bhāriyaṃ, asampāditakusaladhammopi upasampadaṃ vaṇṇeyya. Bhagavā pana sammadeva sampāditakusalattā yathākārī tathāvādīti dassetuṃ ‘‘evaṃ byākāsī’’ti imamatthaṃ dasseti. Sesaṃ suviññeyyameva.
世尊所说的义理应当明了。诘问部份亦当明了其义，但诘问者心意未必专注。因此说——「此种说法无重任」者，是谓其不成重因，不成断执之由。又说——「就算善法不舍弃者，仍当称为弃弃」，然此类行为者，非为真实实事，世尊也未曾称之为『世尊』等语。如此解释曰：「一切善法皆已舍弃，世尊如此说。」其言义即是如此。往善方亦此理，依此经说：「一切善法全然具足，乃称为具足。」经言言依诘问，则应当明了义理。如此释义非重任者，亦应称为具足正成的善法。世尊因正成善故，依实理言，『如是说明』，其余理应自明了然。
Bāhitikasuttavaṇṇanāya līnatthappakāsanā samattā. · 《婆希提咖经》注释之隐义阐明完毕。
9. Dhammacetiyasuttavaṇṇanā九、《法塔庙经》注释
§364
364. Medavaṇṇā uḷupavaṇṇā ca tattha tattha pāsāṇā ussannā ahesunti medāḷupanti gāmassa samaññā jātā. Uḷupavaṇṇāti candasamānavaṇṇatāya medapāsāṇā vuttāti keci. Aṭṭhakathāyaṃ pana ‘‘medavaṇṇā pāsāṇā kirettha ussannā ahesu’’nti idaṃ vuttaṃ. Assāti senāpatissa. Kathāsamuṭṭhāpanatthanti mallikāya sokavinodanadhammakathāsamuṭṭhāpanatthaṃ.
364. 如脂色与蜡黄颜色，在那里或此处石头隆起，诸脂石因聚落习俗而出。所谓蜡黄色者，是说其如月亮色的脂肪石。然论集云：「脂色石或能隆起。」『阿萨』指军队长官。论述乃为阐明言语，如红宝石能消愁之义。
Raññāti pasenadīkosalaraññā. Mahaccāti mahatiyā. Padavipallāsena cetaṃ vuttaṃ. Pasādamarahantīti pāsādikāni. Tenāha ‘‘saha rañjanakānī’’ti. Yāni pana pāsādikāni, tāni passituṃ yuttāni. Pāsādikānīti vā saddahanasahitāni. Tenāha ‘‘pasādajanakānī’’ti. ‘‘Appābādha’’nti ādīsu viya appasaddo abhāvatthoti āha ‘‘nissaddānī’’ti. Aniyamatthavācī ya-saddo aniyamākāravācakopi hotīti ‘‘yatthā’’ti padassa ‘‘yādisesū’’tiādimāha. Tathā hi aṅgulimālasutte (ma. ni. aṭṭha. 2.347 ādayo) ‘‘yassa kho’’ti padassa ‘‘yādisassa kho’’ti attho vutto.
所谓国王，即指南萨拉国之国王。所谓大城，是谓非常宏大。言辞反常，即心之念头。所谓宏伟楼阁者，谓是庄严之楼阁。因而说「及其使令者」。诸庄严楼阁，应当观看。庄严者，谓配合悦耳之声音。所谓作好听者，谓导生欢悦。又说「无杂声」，初时无扰乱声音，因此名为静默。言辞不定，即多声语之义，如所说「等于」。如〈指佛念珠经〉云，「彼处『谁的』等义应知」。
§366
366.Paṭicchadanti paṭicchādakaṃ. Rājakakudhabhaṇḍānīti rājabhaṇḍabhūtāni. Rahāyatīti raho karoti, maṃ ajjhesatīti attho.
366.『覆』者，谓遮布物。所谓王宫中宝贝，即指宫中财物。『隐匿』者，谓将物藏匿，令我不见之义。
§367
367. Yathāsabhāvato ñeyyaṃ dhāreti avadhāretīti dhammo, ñāṇanti āha ‘‘paccakkhañāṇasaṅkhātassa dhammassā’’ti. Anunayoti anugacchanako. Diṭṭhena hi adiṭṭhassa anumānaṃ. Tenāha ‘‘anumānaṃ anubuddhī’’ti. Āpāṇakoṭikanti yāva pāṇakoṭi, tāva jīvitapariyosānaṃ. Etanti dhammanvayasaṅkhātaṃ anumānaṃ. Evanti ‘‘idha panāha’’nti vuttappakārena.
367. 依自然应当知者，谓应当记忆之法。所谓智，云「指时明了之法」。『随从』者，谓跟随随行。观见者对非观见者，分别判断，因此称「推测知」。所谓货币千万，谓多如千万货币，乃是生命终结之时。此乃法与理之推理，说「这里说」紧接讲说之由。
§369
369.Cakkhuṃ abandhante viyāti apāsādikatāya passantānaṃ cakkhuṃ attani abandhante viya. Kulasantānānubandho rogo kularogo. Uḷāranti sānubhāvaṃ. Yo hi ānubhāvasampanno, taṃ ‘‘mahesakkha’’nti vadanti. Arahattaṃ gaṇhantoti ukkaṭṭhaniddesoyaṃ, heṭṭhimaphalāni gaṇhantopi.
369. 眼视失明者，谓对于不可亲近者，视若自失明之眼。族类后裔之继承，是指家族疾病。『震动』者，谓感受。凡成感受者，是谓“大眼识”。称阿拉汉为『尊者』者，是示其崇高指示者，虽能摄受低下者果报。
§373
373. Jīvikā jīvitavutti.
373. 生命是生命的持续。
§374
374. Dhammaṃ ceteti saṃvedeti etehīti dhammacetiyāni, dhammassa pūjāvacanāni. Nanu cetāni buddhasaṅghaguṇadīpanānipi santi? Kathaṃ ‘‘dhammacetiyānīti dhammassa cittīkāravacanānī’’ti vuttanti āha ‘‘tīsu hī’’tiādi. Tattha yasmā buddharatanamūlakāni sesaratanāni tassa vasena laddhabbato. Kosalaraññā cettha buddhagāravena dhammasaṅghagāravaṃ paveditaṃ, tasmā ‘‘bhagavati cittīkāre kate dhammopi katova hotī’’ti vuttaṃ. Yasmā ca ratanattayapasādapubbikā sāsane sammāpaṭipatti, tasmā vuttaṃ – ‘‘ādibrahmacariyakānīti maggabrahmacariyassa ādibhūtānī’’ti. Sesaṃ suviññeyyameva.
374. 『教法』一词意味着引发觉悟、触发感知，因此称为教法相，即教法崇敬之所用语句。岂非如来及僧团品德之启示也在此列乎？为何称之为“教法相”，谓其为教法之批评评价之语？此语出自：“三者之一”等说。因为此处所说的是以佛宝为根基，以余宝为附属，必当以其本质立论。犹如迦叶尊者在此以佛宅为根基，宣说僧法之尊贵，故云“于世尊处有批评之教法，故教法亦是批评之所”。又鉴于宝之三重信赖为善行之正道教法，因此称为“初行梵行”，乃指圣道修行之根本，由此可知其余义理理应明了可知。
Dhammacetiyasuttavaṇṇanāya līnatthappakāsanā samattā. · 《法塔经》注释中隐义的阐明完毕。
10. Kaṇṇakatthalasuttavaṇṇanā十、《甘那咖他拉经》注释
§375
375.Anantarasuttevuttakaraṇīyenevāti ‘‘pāsāde vā nāṭakesu vā cittassādaṃ alabhamāno tattha tattha vicarituṃ āraddho’’ti vuttakaraṇīyena. Appaduṭṭhapadosīnañhi evaṃ hotīti.
375. 关于“不应于厅堂或戏场赌得心之利益，应当专注于此处游历”，此为此处所言之义。对语言不善者，实为如此亦然。
§376
376.Pucchitoti ‘‘aññaṃ dūtaṃ nālatthu’’nti pucchito. Soti rājā. Tāsaṃ vandanā sace uttarakālaṃ, attano āgamanakāraṇaṃ kathessati.
376. 询问者谓：“不可另请使者。”询问者即指国王。若有朝拜者适逢时辰，将陈述其来意。
§378
378.Ekāvajjanenāti ekavīthijavanena. Tena ekacittaṃ tāva tiṭṭhatu, ekacittavīthiyāpi sabbaṃ jānituṃ na sakkāti dasseti. ‘‘Idaṃ nāma atītaṃ jānissāmī’’ti aniyametvā āvajjato yaṃ kiñci atītaṃ jānāti, niyamite pana niyamitamevāti āha – ‘‘ekena hi…pe… ekadesameva jānātī’’ti. Tena cittenāti ‘‘atītaṃ sabbaṃ jānissāmī’’ti evaṃ pavattacittena. Itaresūti anāgatapaccuppannesu. Kāraṇajātikanti yuttisabhāvaṃ, yuttiyā yuttanti attho. Samparāyaguṇanti samparāye katakammassa visesaṃ.
378. “单街游行”谓即为独自于一条街道行走。由此唯以统一意识立足，不能以单一街道视之全貌。说：“这称为对已过之事认识”，是以无拘束地行走，所知所见过去之事；而被拘束时，则拘束所知之事，言：“确实唯以一处见知”，由此以心行“将知尽过去之事”；关于未来，则未知呈现。因果世间之法为合理法则，理性即因理。依因理故称为因缘起理，亦即言理。至于其他习性法，是说依因缘行事之特殊性。
§379
379.Lokuttaramissakāni kathitāni bodhirājakumārasutte viya lokiyā ceva lokuttarā ca. Yathālābhavasena cettha padhāniyaṅgānaṃ lokuttaraggahaṇaṃ veditabbaṃ. Paccekaṃ eva nesañca padhāniyaṅgatā daṭṭhabbā yathā ‘‘aṭṭhavimokkhā sandissanti lokuttaramissakā’’ti. Lokuttarānevāti cettha yaṃ vattabbaṃ, taṃ parato āvi bhavissati. Padhānanānattanti padahananānattaṃ, bhāvanānuyogavisesanti attho. Saṅkhāre parimadditvā paṭipakkhadhamme ekadesato pajahitvā ṭhitassa bhāvanānuyogo sabbena sabbaṃ aparimadditasaṅkhārassa appahīnapaṭipakkhassa bhāvanānuyogato sukhumo visadova hoti, saccābhisamayena santānassa āhitavisesattāti āha – ‘‘aññādisameva hi puthujjanassa padhānaṃ, aññādisaṃ sotāpannassā’’tiādi. Ayañca viseso na kevalaṃ anariyaariyapuggalato eva, atha kho ariyesupi sekkhādivisesatopi labbhati abhisaṅkhāravisesato abhinīhārato ca ijjhanatoti dassento ‘‘aññādisaṃ sakadāgāmino’’tiādimāha. Na pāpuṇātīti yasmā puthujjano sabbathāva padhānaṃ padahanto sotāpattimaggaṃ adhigacchati, sotāpanno ca sakadāgāmimagganti heṭṭhimaṃ uparimato oḷārikaṃ, uparimañca itarato sukhumaṃ tena pahātuṃ asakkuṇeyyassa pajahanato, iti adhigantabbavisesena ca adhigamapaṭipadāya saṇhasukhumatā tikkhavisadatā ca viññāyatīti āha – ‘‘puthujjanassa padhānaṃ sotāpannassa padhānaṃ na pāpuṇātī’’tiādi.
379. 关于超越世间者所求乃在菩提子经中有所述，如此区分凡人与超越者。以所得处优劣论，应当分别诸基础之超越获得之活动。唯独孤立者与诸优良基础不可忽视，如云：“有八解脱者现于世间”，当依赖此处所说之超越活动。超越此处，即为所应行之事，继之必现。基础多样意指基础之不同，特别是修习法门之不同。整顿行为，止敌对法，一日一处弃离烦恼，心住于正精进则，精神修习纯净无碍，便如清澈自然。真理证得者，于世代不乱，特别表现在亲属区别；因其特异者，凡夫专注于别处，圣者亦依初刻苦等不同特性之修习所得，显示行为细微对应，故曰：“凡夫专注所不及，圣者专注亦殊异”。凡夫不能达成，因凡夫无始以来常专注于正道初果——初果者，即如来出生所具的最上道果。初果者虽得道，身心层次较薄弱易失，无法断绝上次初果；而圣者修习成熟，通达三界，柔细断除不净，故亦成无有违犯，此即证德聪慧之所由也。圣者学习成就，因业力成熟所成就，故称“初果，小果”等。因凡夫欲求虽多，但不能成就，皆因经常专注于初果道；而初果圣者能了知初果法理，身处顶等位，能远胜凡夫而不退失。因为初果之法细微难获，断除习气之根，故曰：‘‘凡夫之专注，初果者专注永不失’’等义。
Akūṭakaraṇanti avañcanakiriyaṃ. Anavacchindananti atiyānaṃ. Aviñchanaṃ na ākaḍḍhanaṃ, niyuttataṃ viniveṭhetvā samantā viparivattitvā samadhārāya chaḍḍanaṃ vā. Tassa kāraṇaṃ taṃkāraṇaṃ, taṃ kāraṇanti vā taṃ kiriyaṃ taṃ adhikāraṃ. Dantehi gantabbabhūminti dantehi pattabbaṭṭhānaṃ, pattabbavatthuṃ vā. Cattāropi assaddhā nāma uparimauparimasaddhāya abhāvato. Yena hi yaṃ appattaṃ, tassa taṃ natthi. Ariyasāvakassa…pe… natthi paṭhamamaggeneva māyāsāṭheyyānaṃ pahātabbattā. Tenevāti sammadeva viruddhapakkhānaṃ saddhādīnaṃ idhādhippetattā. Yadi evaṃ kathaṃ missakakathāti āha ‘‘assakhaḷuṅkasuttante panā’’tiādi. Cattārova honti puthujjanādivasena.
『不作欺诈之行』者，谓不做骗人之举。『不截断』者，谓不横加截断。『不拉扯』，即不强行牵引，亦不将已套入者解脱捆绑、四面翻转后以平均之势抛掷。『彼之因』，即『此因』，或曰：『此举动、此事项』。『应以牙齿所赴之地』者，谓以牙齿应当到达之处，或应得之事物。此四者皆称为不信之人，以缺乏更高层次之信故。凡某人未达某物，则彼无此物。圣弟子……乃至……以邪诈奸滑于初道即须断除故，彼等无之。『正是故』，谓正因于此处所意指者乃与信等之对立面故。若如是，何以称为混杂之论？故言『然于马驹经中……』等。依凡夫等之分类，恰为四种。
Opammasaṃsandane adantahatthiādayo viyātiādinā kaṇhapakkhe, yathā pana dantahatthiādayotiādinā sukkapakkhe ca sādhāraṇato ekajjhaṃ katvā vuttaṃ, asādhāraṇato bhinditvā dassetuṃ ‘‘idaṃ vuttaṃ hotī’’tiādi vuttaṃ.
“Opammasaṃsandane”即相续关系，谓像牙象等依法显现生灭，诸比喻以暗翼部位为例，如“牙象”等，于明翼部位常见统一之法，非同寻常时会破裂以显虚假显现，“此说乃是”。
§380
380.Sammappadhānā nibbisiṭṭhavīriyā. Tenāha – ‘‘na kiñci nānākaraṇaṃ vadāmi, yadidaṃ vimuttiyā vimutti’’nti. Na hi sukkhavipassakatevijjachaḷabhiññānaṃ vimuttiyā nānākaraṇaṃ atthi. Tena vuttaṃ ‘‘yaṃ ekassā’’tiādi. Kiṃ tvaṃ na jānāsīti sambandho. Āgacchantīti uppajjanavasena āgacchanti. Nāgacchantīti etthāpi eseva nayo. Idaṃ pucchantoti idaṃ pucchāmīti dassento. Appahīnacetasikadukkhā anadhigataanāgāmitā. Tenāha ‘‘upapattivasena āgantāro’’ti. Samucchinnadukkhāti samugghāṭitacetasikadukkhā.
“Sammappadhānā nibbisiṭṭhavīriyā”，谓努力精进乃是断尽见解力持。故有言：“吾不得多言，所谓解脱即是解脱。”非谓于慧见止ส、解脱中尚有多种分类。此处言“仅一者”。若无此理不知其因果连结。所谓“现起、现问、待答”者也，即无贪染之诸苦心所非所得者也。故曰“即是随现至理之来者”。由断苦息故释曰“缘起苦非在”。
§381
381.Tamhā ṭhānāti tato yathādhigataissariyaṭṭhānato. Puna tamhā ṭhānāti tato duggatā. Sampannakāmaguṇanti uḷārakāmaguṇasamannāgataṃ.
381.『从彼处』者，谓从依如实所证得之自在地位之处。『再度从彼处』者，谓从彼堕落困苦之处。『具足殊妙欲乐』者，谓具足卓越圆满之五欲功德。
Tatthāti kāmadevaloke. Ṭhānabhāvatoti arahattañce adhigataṃ, tāvadeva parinibbānato. Uparidevecāti uparūpari bhūmivāse deve ca, cakkhuviññāṇadassanenapi dassanāya nappahontīti yojanā.
『于彼处』者，谓欲界天人界也。『住于其处』者，谓若已证得阿拉汉果，则当即般涅槃故。『以及上方诸天』者，谓住于更高层界之诸天，连以眼识见之亦不能见——此乃句义之贯通。
§382
382.Vuttanayenevāti devapucchāya vutteneva nayena. Sā kira kathāti ‘‘natthi so samaṇo vā brāhmaṇo vā, yo sakideva sabbaṃ neyya’’nti kathā. Teti viṭaṭūbhasañjayā. Imasmiṃyeva ṭhāneti imasmiṃ migadāyeyeva. Sesaṃ suviññeyyameva.
『依所说之方式』者，谓依天人发问中所说之方式。『彼一段话』者，谓『无有任何沙门或婆罗门，能一次性通达一切所应了知之法』此话。『彼等』者，谓维达图帕与散泽耶二人。『就在此处』者，谓就在此鹿野苑。其余部分则甚易理解。
Kaṇṇakatthalasuttavaṇṇanāya līnatthappakāsanā samattā. · 《甘那咖他拉经》注释中隐义的阐明完毕。
Niṭṭhitā ca rājavaggavaṇṇanā. · 王品注释也已完成。