5. Brāhmaṇavaggo · 5. 婆罗门品复注
5. Brāhmaṇavaggo第五品：婆罗门品
1. Brahmāyusuttavaṇṇanā第一：《梵寿经》注释
§383
383. ‘‘Mahāsatto mahiddhiko mahānubhāvo’’tiādīsu (mahāva. 38) uḷāratā visayo, ‘‘mahājanakāyo sannipatī’’tiādīsu sambahulabhāvavisayo, idha pana tadubhayampissa atthoti ‘‘mahatāti guṇamahattenapi mahatā’’tiādi vuttaṃ. Appicchatādīti ādi-saddena santuṭṭhisallekhapavivekaasaṃsaggavīriyārambhādīnaṃ saṅgaho. Diṭṭhisīlasāmaññasaṅghātasaṅkhātenāti ettha ‘‘niyato sambodhiparāyaṇo’’ (saṃ. ni. 2.41; 3.998, 1004) – ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo sañcicca pāṇaṃ jīvitā voropeyyāti netaṃ ṭhānaṃ vijjatī’’tiādivacanato diṭṭhisīlānaṃ niyatasabhāvattā sotāpannāpi aññamaññaṃ diṭṭhisīlasāmaññena saṃhatā, pageva sakadāgāmiādayo. ‘‘Tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54; a. ni. 6.11; pari. 274) tathārūpehi sīlehi sīlasāmaññagato viharatī’’ti (dī. ni. 3.324; ma. ni. 1.492; 3.54; a. ni. 6.12; pari. 274) vacanato puthujjanānampi diṭṭhisīlasāmaññena saṃhatabhāvo labbhatiyeva.
383.“‘伟大神力广大威严非凡’等言中（《大威力》第38节）指的是壮阔场所；‘众多群聚广大躯体’等则属丰富众多之义。在此，两者合用以表“伟大”——即品德虽大，仍有更伟大的存在。‘满足’等词汇涵盖自足之意，即以满足为标志的清净分离、远离纷扰、精进奋发等的集合之义。所谓“见戒出家人与众不同”，此处指“专注于觉悟无量”的自律者（参见《集解律》第2.41、3.998、1004页）——“八正道是修行者不容有误之所，具足正见者积口粮以维生，安住此地不失”之类经文意思表明因其具足定见和戒持，初果圣者亦通过共同的见戒集聚，虽仅限于斯境，如初果至二果等。又言“以此相应的见，与平等的戒而栖息”（参照《集解律》第3.324、356；《大品律》第1.492、3.54；《增支》《论藏》卷6.11；《毗奈耶》274页），表明凡夫亦因相应见戒而结集，得以团结。
Oṭṭhapahatakaraṇavasena atthavibhāgavasena. Sanighaṇḍukeṭubhānanti ettha nighaṇḍūti vacanīyavācakabhāvena atthaṃ saddañca khaṇḍati vibhajja dassetīti nikhaṇḍu. So eva idha kha-kārassa gha-kāraṃ katvā ‘‘nighaṇḍū’’ti vutto. Kiṭati gameti kiriyādivibhāgaṃ, taṃ vā anavasesapariyādānato gamento pūretīti keṭubhaṃ. Vevacanappakāsakanti pariyāyasaddadīpakaṃ, ekekassa atthassa anekapariyāyavacanavibhāvakanti attho. Nidassanamattañcetaṃ anekesampi atthānaṃ ekasaddavacanīyatāvibhāvanavasenapi tassa ganthassa pavattattā. Vacībhedādilakkhaṇā kiriyā kappīyati etenāti kiriyākappo, so pana vaṇṇapadasambandhapadatthavibhāgato bahuvikappoti āha ‘‘kiriyākappavikappo’’ti. Idañca mūlakiriyākappaganthaṃ sandhāya vuttaṃ. So hi satasahassaparimāṇo nalacariyādipakaraṇaṃ. Ṭhānakaraṇādivibhāgato nibbacanavibhāgato ca akkharā pabhedīyanti etehīti akkharappabhedā, sikkhāniruttiyo. Etesanti vedānaṃ. Te eva vede padaso kāyatīti padako. Taṃ taṃ saddaṃ tadatthañca byākaroti byācikkhati etenāti byākaraṇaṃ, saddasatthaṃ. Āyatiṃ hitaṃ tena loko na yatati na īhatīti lokāyataṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti. Vayatīti vayo, na vayo avayo, na avayo anavayo, ādimajjhapariyosānesu katthaci aparikilanto avitthāyanto te ganthe sandhāreti pūretīti attho. Dve paṭisedhā pakatiṃ gamentīti dassento ‘‘avayo na hotī’’ti vatvā tattha avayaṃ dassetuṃ ‘‘avayo…pe… na sakkotī’’ti vuttaṃ.
以划分事理的方式说明。所谓“集解释义”指，以释义性质为词义种类，将意涵拆分细致显明，谓为“切分”。此处以拆分音节“kha”与“gha”演绎“集解”的来由。谓“行为划分”，指行为相关区分，或因无残留而圆满完成行为，称为“划分”。“释义导引”即涵义说明，指词义的多种说法与分类，以阐明一个语词的多个含义。从例证可见，即使同一个语义场合，仍由单一词来全面说明，故称“集解”。文辞细分后称之为“行为划分”，因涉及形态、词性及词义，故曰“行为划分与再划分”，合称“行为划分次第”。此即此卷所说之本卷集解行为划分。规模宏大如百余卷，包含动作、地点划分；字母划分等皆指字母细节，亦称“字母区分”，乃此所传习之教诲。此即五种基础学理。文字即言词的身体。各文字分别释义说明便是语法，即词义解说。因具善生理，此法为世间乐闻不厌。依此书，众生因善业心不生起烦恼。此处所说的“生灭”，即为生死轮回之进退、无明烦恼聚散等均不迷乱或扩散，心境清明圆满。
§384
384.Garūti bhāriyaṃ attānaṃ tato mocetvā gamanaṃ dukkaraṃ hoti. Anatthopi uppajjati nindābyārosaupārambhādi. Abbhuggatoti ettha abhisaddayogena itthambhūtākhyānatthe upayogavacanaṃ.
384.“担负”谓妻子，即舍弃后难以离去。且由此生起排斥谤毁、怨恨相互攻击事端等恶现象。“承受”一词此处用以说明因结契相合已成定法因果。
Lakkhaṇānīti lakkhaṇadīpanāni mantapadāni. Antaradhāyantīti na kevalaṃ lakkhaṇamantāniyeva, aññānipi brāhmaṇānaṃ ñāṇabalābhāvena anukkamena antaradhāyanti. Tathā hi vadanti ‘‘ekasataṃ addhariyaṃ dipaññāsamattato sāmā’’tiādi. Paṇidhimahato samādānamahatotiādinā paccekaṃ maha-saddo yojetabbo. Paṇidhimahantatādi cassa buddhavaṃsacariyāpiṭakavaṇṇanādivaseneva veditabbo. Niṭṭhāti nipphattiyo. Jātisāmaññatoti lakkhaṇajātiyā lakkhaṇabhāvena samānabhāvato. Yathā hi buddhānaṃ lakkhaṇāni suvisuddhāni suparibyattāni paripuṇṇāni ca honti, na evaṃ cakkavattīnaṃ. Tenāha ‘‘na teheva buddho hotī’’ti.
所谓“特质”，指特质的显现，乃法理之支柱。所谓“隐没”，不仅指特质的显明而已，亦指婆罗门以其智慧力量依次接续显现。譬如彼等言说：“一百项超群智慧”，即显耀出某种伟大聚合。须结合宏大愿望与专注力而成合力。另外须注意佛传记等文献皆能验证此意。“终结”即完成。“共性”指同出一类特质之共通性。譬如佛陀诸特质纯洁明净，广大宏胜而圆满，不同于世间诸王故有“非彼佛陀”的说法。
Abhirūpatā dīghāyukatā, appātaṅkatā brāhmaṇādīnaṃ piyamanāpatāti catūhi acchariyadhammehi. Dānaṃ piyavacanaṃ atthacariyā samānattatāti imehi catūhi saṅgahavatthūhi. Rañjanatoti pītijananato. Cakkaṃ cakkaratanaṃ vatteti pavattetīti cakkavattī, sampatticakkehi sayaṃ vatteti, tehi ca paraṃ sattanikāyaṃ vatteti pavattetīti cakkavattī, parahitāvaho iriyāpathacakkānaṃ vatto vattanaṃ etassa atthīti cakkavattī, appaṭihataṃ vā āṇāsaṅkhātaṃ cakkaṃ vattetīti cakkavatī, appaṭihataṃ vā āṇāsaṅkhātaṃ cakkaṃ vattetīti cakkavattī, khattiyamaṇḍalādisaññitaṃ cakkaṃ samūhaṃ attano vase vattetīti cakkavattī. Dhammaṃ caratīti dhammiko. Dhammato anapetattā dhammo rañjanatthena rājāti dhammarājā. Kopādīti ādi-saddena kāmalobhamānamadādike saṅgaṇhāti. Vijitāvīti vijitavā. Kenaci akampiyaṭṭhena janapadatthāvariyappatto. Daḷhabhattibhāvato vā janapado thāvariyaṃ patto etthāti janapadatthāvariyappatto. Cittīkatabhāvādināpi (khu. pā. aṭṭha. 6.3; dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 50) cakkassa ratanaṭṭho veditabbo. Esa nayo sesesupi. Ratinimittatāya vā cittīkatādibhāvassa ratijananaṭṭhena ekasaṅgahatāya visuṃ aggahaṇaṃ.
美丽、寿命长、不易忧虑——此为婆罗门等所喜爱的四种奇妙品质。施舍、善言与利益世间的行为合成此四项。欢喜即由心生起愉悦之意。“轮”表示轮状宝物或转轮王权势所环绕如轮。具备财富宝物而自我显现，因而称“转轮王”。他者亦能环绕其下，为世间多众所敬仰。此转轮体现诸行路之报效应，以无伤害及无污染净轮为标准。此乃界定贵族部落或封地宝轮聚合而成的圆圈，又谓轮群汇集于己所有者，谓之转轮王。“依法而行”即顺法治道，称为“依法者”。依法治国者谓“法王”。以欲贪、瞋恚等心著为“忧愁”，是一种负担。胜利者即能制服一切。指通过坚定立场获得疆土支配权者。因保有稳固食粮，得以获胜，此为领地获得条件。由心意等变化而成，如《小法句经》及多部律经皆有记载。此谓轮宝所在。此理尚未尽，此处仅释义其一。因缘和合令其和顺，故律仪正当。
Imehi pana ratanehi rājā cakkavattī yaṃ yamatthaṃ paccanubhoti, taṃ taṃ dassetuṃ ‘‘imesu panā’’tiādi vuttaṃ. Ajitaṃ jināti mahesakkhatāsaṃvattaniyakammanissandabhāvato. Vijite yathāsukhaṃ anuvicarati hatthiratanaṃ assaratanañca abhiruhitvā tesaṃ ānubhāvena antopātarāseyeva sakalaṃ pathaviṃ anusaṃyāyitvā rājadhāniyaṃ paccāgamanato. Pariṇāyakaratanena vijitamanurakkhati tena tattha tattha kattabbakiccassa saṃvidhānato. Sesehīti maṇiratanaitthiratanagahapatiratanehi. Tattha maṇiratanena yojanappamāṇe dese andhakāraṃ vidhamitvā ālokadassanādinā sukhamanubhavati, itthiratanena atikkantamānusarūpasampattidassanādivasena, gahapatiratanena icchiticchitamaṇikanakarajatādidhanappaṭilābhavasena. Ussāhasattiyogo yena kenaci appaṭihatāṇācakkabhāvasiddhito. Hatthiassaratanādīnaṃ mahānubhāvattā kosasampattiyāpi pabhāvasampattisiddhito ‘‘hatthi…pe… yogo’’ti vuttaṃ. Koso hi nāma sati ussāhasampattiyaṃ (uggatejassa sukumāraparakkamassa pasannamukhassa sammukhe pāpuṇāti). Pacchimenāti pariṇāyakaratanena. Tañhi sabbarājakiccesu kusalaṃ avirajjhanapayogaṃ. Tenāha ‘‘mantasattiyogo’’ti. Tividhasattiyogaphalaṃ paripuṇṇaṃ hotīti sambandho. Sesehīti sesehi pañcahi ratanehi. Adosakusalamūlajanitakammānubhāvenāti adosasaṅkhātena kusalamūlena sahajātādipaccayavasena uppāditakammassa ānubhāvena sampajjanti sommatararatanajātikattā. Majjhimāni maṇiitthigahapatiratanāni. Alobha…pe… kammānubhāvena sampajjanti uḷāradhanassa uḷāradhanapaṭilābhakāraṇassa ca pariccāgasampadāhetukattā. Pacchimanti pariṇāyakaratanaṃ. Tañhi amoha…pe… kammānubhāvena sampajjati mahāpaññeneva cakkavattirājakiccassa pariṇetabbattā.
由此种种宝物，国王即转轮圣王，乃依次诸法而得安乐，显现此种种宝物。称其为“此处宝物”。圣王之母所生持因业由正义所成，宝物之水乳滋润，使天地间安宁。安心居于领土，祭献利益，饶富市场繁盛。宝物如象牙与水晶之壮观景象，辅以光明而使民乐。其宝物所发祥光华，庄严国都，诸宝光宝璧供其盼观。其声势如帝王神通威德。象牙、水晶等宝物彰显于世，均是凭执着安住宝物境界的精进之功。智慧等保守如此宝物，故称“象牙宝等之功”。智慧即能与精进并用，使宝物恒久不灭。宝物堆积乃因勤修，光明和繁盛都为智慧所成。智慧大力促成转轮之王工作。各宝因缘成就，令善业随者得成立吉祥条件。中等品质宝物典藏安稳，因无贪欲等心所成，亦是舍弃之果。西方宝物是由正确智慧所成，极大智慧导致转轮王职责完整完成。
Saraṇato paṭipakkhavidhamanato sūrā. Tenāha ‘‘abhīrukajātikā’’ti. Asure vijinitvā ṭhitattā vīro, sakko devānamindo, tassa aṅgaṃ devaputto senaṅgabhāvatoti vuttaṃ ‘‘vīraṅgarūpāti devaputtasadisakāyā’’ti. Sabhāvoti sabhāvabhūto attho. Vīrakāraṇanti vīrabhāvakāraṇaṃ. Vīriyamayasarīrā viyāti saviggahavīriyasadisā saviggahañce vīriyaṃ siyā, taṃsadisāti attho. Nanu rañño cakkavattissa paṭisenā nāma natthi, yamassa puttā pamaddeyyuṃ, atha kasmā ‘‘parasenapamaddanā’’ti vuttanti codanaṃ sandhāyāha ‘‘sace’’tiādi. Tena parasenā hotu vā mā vā, te pana evaṃ mahānubhāvāti dasseti. Dhammenāti katūpacitena attano puññadhammena. Tena hi sañcoditā pathaviyaṃ sabbarājāno paccuggantvā ‘‘svāgataṃ te mahārājā’’tiādiṃ vatvā attano rajjaṃ rañño cakkavattissa niyyādenti. Tena vuttaṃ ‘‘so imaṃ…pe… ajjhāvasatī’’ti. Aṭṭhakathāyaṃ pana tassa yathāvuttadhammassa cirataraṃ vipaccituṃ paccayabhūtaṃ cakkavattivattasamudāgataṃ payogasampattisaṅkhātaṃ dhammaṃ dassetuṃ ‘‘pāṇo na hantabbotiādinā pañcasīladhammenā’’ti vuttaṃ. Evañhi ‘‘adaṇḍena asatthenā’’ti idaṃ vacanaṃ suṭṭhutaraṃ samatthitaṃ hoti, yasmā rāgādayo pāpadhammā uppajjamānā sattasantānaṃ chādetvā pariyonandhitvā tiṭṭhanti, kusalapavattiṃ nivārenti, tasmā te ‘‘chadanā, chadā’’ti ca vuttā.
依赖者是敌方的战士。故此称其为“畏缩者”。魔王胜利后临立为英雄，萨咖天帝则称其为“天子军团的成员”，称其为“英勇的形象如同天子子孙”。“本性”者，谓本性所成之义。英勇之因，即生英勇之缘。身具英勇者，则意指具有英勇之相关特质，及具有相应英勇之力量。诚如所言，何况国王、诸天下王的军队名称皆无其子轻慢者，故为何有“他国轻慢”之说？其实无论他国军队为何，仍显此等伟大表现。所谓力量，乃其依凭自身功德法而为恰当表现。得谏后，诸世王纷纷前往土地，称“诸大王，欢迎您！”并奉上自己的国土作为天下王之属地。于是有云：“此人……当以正法恪守五戒，护持不杀……”此句论述更为切实可行。因诸贪欲等恶法产生起伏，覆蔽众生，令其欢喜于沉迷当中，阻碍善法发起，因此称为“遮蔽”，又称“覆盖”。
Vivaṭṭetvā parivattetvā. Pūjārahatā vuttā ‘‘arahatīti araha’’nti. Tassāti pūjārahatāya. Yasmā sammāsambuddho, tasmā arahanti. Buddhattahetubhūtā vivaṭṭacchadatā vuttā savāsanasabbakilesappahānapubbakattā buddhabhāvasiddhiyā. Arahaṃ vaṭṭābhāvenāti phalena hetuanumānadassanaṃ. Sammāsambuddho chadanābhāvenāti hetunā phalānumānadassanaṃ. Hetudvayaṃ vuttaṃ ‘‘vivaṭṭo vicchado cā’’ti. Dutiyavesārajjenāti ‘‘khīṇāsavassa te paṭijānato’’tiādinā (ma. ni. 1.150) āgatena vesārajjena. Purimasiddhīti purimassa padassa atthasiddhi. Paṭhamenāti ‘‘sammāsambuddhassa te paṭijānato’’tiādinā (ma. ni. 1.150) āgatena vesārajjena. Dutiyasiddhīti buddhattasiddhi. Tatiyacatutthehīti ‘‘ye kho pana te antarāyikā dhammā’’tiādinā (ma. ni. 1.150), ‘‘yassa kho pana te atthāyā’’tiādinā (ma. ni. 1.150) ca āgatehi tatiyacatutthehi vesārajjehi. Tatiyasiddhīti vivaṭṭacchadanatā siddhi. Yāthāvato antarāyikaniyyānikadhammāpadesena hi satthu vivaṭṭacchadabhāvo loke pākaṭo ahosi. Purimaṃ dhammacakkhunti purimapadaṃ bhagavato dhammacakkhuṃ sādheti kilesārīnaṃ saṃsāracakkassa ca arānaṃ hatabhāvadīpanato. Dutiyaṃ padaṃ buddhacakkhuṃ sādheti sammāsambuddhasseva taṃ sambhavato. Tatiyaṃ padaṃ samantacakkhuṃ sādheti savāsanasabbakilesappahānadīpanato. ‘‘Sammāsambuddho’’ti hi vatvā ‘‘vivaṭṭacchado’’ti vacanaṃ buddhabhāvāvahameva sabbakilesappahānaṃ vibhāvetīti. Sūrabhāvanti lakkhaṇavibhāvanena visadañāṇataṃ.
辩明及转变之意。赞礼阿拉汉云“阿拉汉即是无过者”。此处指的是受尊敬的阿拉汉。因世尊是正觉者，故称诸阿拉汉。佛果成就真实清净，能断除所有烦恼，故称“无遮蔽之尊”以表其成就佛境。论中以果报及因果相证其意。称“世尊无遮蔽”以因而明果。此遮蔽与断绝二因并出，成就了此义理。次第辨析了“无碍之义”与“成佛境界”的关系。前义者为世尊之法眼，能药治烦恼之苦轮回之病，并演示被消除的状态。次义为佛眼，能够洞察并证得佛境界；第三义为普照之眼，能洞察教法中断烦恼之普遍证据。称“正觉者”即表达“无遮蔽之义”，是成佛之表现，能彻底分辨断除一切烦恼。这种英勇形象，乃对诸佛明了无疑的智慧之表现。
§385
385.Gavesīti (dī. ni. ṭī. 1.287) ñāṇena pariyesanaṃ akāsi. Samānayīti ñāṇena saṅkalento samānaṃ ānayi samāhari. Na sakkoti saṃkucite iriyāpathe yebhuyyena tesaṃ dubbibhāvanato. Kaṅkhatīti padassa ākaṅkhatīti ayamatthoti āha – ‘‘aho vata passeyyanti patthanaṃ uppādetī’’ti. Kicchatīti kilamati. ‘‘Kaṅkhatī’’ti padassa pubbe āsīsanatthataṃ vatvā idāni tassa saṃsayatthattameva vikappantaravasena dassento ‘‘kaṅkhāya vā dubbalā vimati vuttā’’tiādi vuttaṃ. Tīhi dhammehi tippakārehi saṃsayadhammehi. Kālussiyabhāvoti appasannatāya hetubhūto āvilabhāvo. Yasmā bhagavato kosohitaṃ sabbabuddhāveṇikaṃ vatthaguyhaṃ suvisuddhakañcanamaṇḍalasannikāsaṃ attano saṇṭhānasannivesasundaratāya ājāneyyagandhahatthino varaṅgacārubhāvaṃ vikasamānatapaniyāravindasamujjalakesarāvattavilāsaṃ sañjhāpabhānurañjitajalavanantarābhilakkhita-sampuṇṇacandamaṇḍalasobhañca attano siriyā abhibhuyya virājati, yaṃ bāhirabbhantaramalehi anupakkiliṭṭhatāya cirakālaṃ suparicitabrahmacariyādhikāratāya susaṇṭhitasaṇṭhānasampattiyā ca kopīnampi santaṃ akopīnameva, tasmā vuttaṃ ‘‘bhagavato hī’’tiādi. Pahūtabhāvanti puthulabhāvaṃ. Ettheva hi tassa saṃsayo, tanumudusukumāratādīsu panassa guṇesu tassa vicāraṇā eva nāhosi.
智慧寻求者（以智为导）作了探求。所谓“共同”，意为以智慧汇集、调摄同类者。因不能拘于狭窄不广阔之行路（或思想取向），以免因错解致坏。所谓“怀疑”，即对词义的望文生义表示疑惑。曾有人言“何等缘由，必将构建障碍？”此为疑惑之意。众多论说中曾批评怀疑为损害效率与真理的障碍。所谓“三种教理的注解”，即关于疑惑之三种类型。所谓时间性不清，是生于不安、烦恼根源。因世尊的清净、庄严和光明，犹如金色之莲花般辉煌庄严，是由其圣行与崇高法教之积累而成。此华丽庄严表现持久且无损，即使敌对者也感平静无怒，故有“世尊谦逊……”之类说。广泛者指极大之广阔度。由此可见，关于疑惑的问题，其实并不存在于坚实的成熟德相之中。
Hirikaraṇokāsanti hiriyitabbaṭṭhānaṃ. Chāyanti paṭibimbaṃ. Kīdisanti āha ‘‘iddhiyā’’tiādi. Chāyārūpanti bhagavato paṭibimbarūpaṃ. Tañca kho buddhasantānato vinimuttaṃ rūpakamattaṃ bhagavato sarīravaṇṇasaṇṭhānāvayavaṃ iddhimayaṃ bimbakamattaṃ, taṃ pana dassento bhagavā yathā attano buddharūpaṃ na dissati, tathā katvā dasseti. Nīharitvāti pharitvā.
羞耻及恐惧，是应当珍重之心理所在。犹如影子，映现并随之。有人问“此为何意？”称为神通术等。所谓影子形态，即是佛之反映形态。因佛之圣传已超脱色身的束缚，此身仅是幻象般的、神通之映像。佛以此示现，但自身真实形象不为察觉。所谓“拂去”，即展开清净之意。
Kaṇṇasotānaṃ upacitatanutambalomatāya dhotarajatapanāḷikāsadisatā vuttā. Mukhapariyanteti kesante.
用于耳目之处，有柔软细微的毛发及类似细纱之覆盖物，称为头巾与头带之类。至于面部周围，指的是发际线以上的部位。
Kiriyākaraṇanti kiriyāya kāyikassa vācasikassa paṭipatti. Tatthāti tesu kiccesu. Dhammakathikānaṃ vattaṃ dassetuṃ bījaniggahaṇaṃ kataṃ. Na hi aññathā sabbassapi lokassa alaṅkārabhūtaṃ paramukkaṃsagataṃ sikkhāsaṃyamānaṃ buddhānaṃ mukhacandamaṇḍalaṃ paṭicchādetabbaṃ hoti.
行为，指身口之所行的作业。意即这等行为。为阐明佛教讲说的常规，做了根本法门的标示积累。不可将佛所覆盖于万物极贵的面佛光环解释为他法所能代替。佛法的整规之中，佛的面光环绝不可被其他所取代。
Pattharitavitānaolambitagandhadāmakusumadāmake gandhamaṇḍalamāḷe. Pubbabhāgena paricchinditvāti ‘‘ettakaṃ velaṃ samāpattiyā vītināmessāmī’’ti evaṃ pavattena pubbabhāgena kālaṃ paricchinditvā. Paccayadāyakesu anurodhavasena parisaṃ ussādento vā paggaṇhanto, adāyakesu virodhavasena parisaṃ apasādento vā.
意为借助支柱和步道攀登，围绕散发香气的花丛所形成的香境环绕。前部分被剖开，就像说『应当乘此时机，离开旅程』，依此说法剖析前部分时机。因缘给予者因请求而包容拥戴，反之给予者因反对而厌恶排斥。
Yogakkhemaṃ antarāyābhāvaṃ. Sabhāvaguṇenevāti yathāvuttaguṇeneva. Bhoto gotamassa guṇaṃ saviggahaṃ cakkavāḷaṃ atisambādhaṃ vitthārena sandhāretuṃ appahontato. Bhavaggaṃ atinīcaṃ uparūpari sandhāretuṃ appahontato.
意为修证安稳、无障碍。即依本性、品质纯正，犹如正确的性能展示。汝当以正见摄受世尊的功德，详尽地贯穿轮回之理；不可随意随便通达。不可把世间法上下颠倒混淆。
§386
386. Ṭhānagamanādīsu (dī. ni. ṭī. 2.35) bhūmiyaṃ suṭṭhu samaṃpatiṭṭhitā pādā etassāti suppatiṭṭhitapādo. Taṃ pana bhagavato suppatiṭṭhitapādataṃ byatirekamukhena vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tattha aggatalanti aggapādatalaṃ. Paṇhīti paṇhitalaṃ. Passanti pādatalassa dvīsu passesu ekekaṃ, ubhayameva vā pariyantaṃ passaṃ. Suvaṇṇapādukatalaṃ viya ujukaṃ nikkhipiyamānaṃ. Ekappahārenevāti ekakkhaṇeyeva. Sakalaṃ pādatalaṃ bhūmiṃ phusati nikkhipane. Ekappahāreneva sakalaṃ pādatalaṃ bhūmito uṭṭhahatīti yojanā.
386. 关于场地、出入等，地面应平稳安定，此谓站立稳固的脚。佛陀所站稳的脚，特以对立两面表达说『如是』等。其处称为“顶地”；深层意指“地面底部”。观察脚底有两面，各自独立，或两面合为整体，似镶嵌着金粉的脚底版图。所谓瞬时舍去，即是一刹那；全脚脚底触地而放下。瞬时舍弃即是整只脚底从地面抬起，相当于一炬之地。
Tatrāti tāya suppatiṭṭhitapādatāya anupubbaninnāva acchariyabbhutaṃ idaṃ vuccamānaṃ nissandaphalaṃ. Vuttamevatthaṃ satthu tidivagamanena supākaṭaṃ kātuṃ ‘‘tathā hī’’tiādiṃ vatvā ‘‘na hī’’tiādinā taṃ samattheti. Tena paṭhamalakkhaṇatopi dutiyalakkhaṇaṃ mahānubhāvanti dasseti. Tathā hi vakkhati ‘‘antamaso cakkavattirañño parisaṃ upādāya sabbopi cakkalakkhaṇasseva parivāro’’ti. Yugandharapabbatassa tāvatiṃsabhavanassa ca pakatipadanikkhepaṭṭhānupasaṅkamane neva buddhānaṃ, na devatānaṃ ānubhāvo, atha kho buddhānaṃ lakkhaṇānubhāvoti imamatthaṃ nidassitaṃ. Sīlatejena…pe… dasannaṃ pāramīnaṃ ānubhāvenāti idampi lakkhaṇanibbattakammavisesakittanamevāti daṭṭhabbaṃ. Sabbāvantehīti sabbapadesavantehi.
因此，借此稳立的脚，层层无缘起者，称为奇异不可思议之果效。所述之义于佛出世三时盛大显现，依经说『如是』等语，接着又以『非也』等驳正相称。初之特征即第二特征，显现大博法力。正如所言『末法时代之法王周围，悉围绕着诸佛眼轮特征』。迦耶山与天界三十三天宫殿的明露场所，非佛非天之神通，而是佛自身标志显现。于戒德光辉……到六度波罗蜜光辉的体现，亦显特征之标志特殊。所谓诸处所在，皆有覆盖之意。
Nābhiparicchinnāti nābhiyaṃ paricchinnā paricchedavasena ṭhitā. Nābhimukhaparikkhepapaṭṭoti pakaticakkassa akkhabbhāhatapariharaṇatthaṃ nābhimukhe ṭhapetabbaparikkhepapaṭṭo. Nemimaṇikāti nemiyaṃ āvaḷibhāvena ṭhitamaṇikālekhā.
“不环绕”谓非环绕投掷、非围绕划断而立。“不面向环绕投掷图”乃指轮回之眼为遮蔽盖障之处，不可面向立下投掷物图样。所谓“宝珠膜”即珠形膜皴纹之珠状铭文。
Sambahulavāroti bahuvidhalekhaṅgavibhāvanavāro. Sattīti āvudhasatti. Sirivacchoti sirimukhaṃ. Nandīti dakkhiṇāvaṭṭaṃ. Sovattikoti sovattiaṅko. Vaṭaṃsakoti āveḷaṃ. Vaḍḍhamānakanti purisahāri purisaṅgaṃ. Morahatthakoti morapiñchakalāpo, morapiñcha parisibbito vā bījaniviseso. Vālabījanīti cāmarivālaṃ. Siddhatthādi puṇṇaghaṭapuṇṇapātiyo. ‘‘Cakkavāḷo’’ti vatvā tassa padhānāvayave dassetuṃ ‘‘himavā sineru…pe… sahassānī’’ti vuttaṃ.
“多种边纹”意为包含多样纹理与区分的边界。“七”谓量词七。“光辉顶”谓面露光辉。“欢喜”谓南面的小圆圈。“正面圈”指头面环状。“盘绕圈”指环绕。“增长者”指男性所属男性。“猴臂”指猴尾特征、猴尾系以种子纹的特异。“猴尾毛”指扫拂尾毛。“如意满罐等”指圆满之罐装饰。称谓“轮眼”，示其主要组成部分，详述『雪山、银峰……千座』之名义。
Āyatapaṇhīti idaṃ aññesaṃ paṇhito dīghataṃ sandhāya vuttaṃ, na pana atidīghatanti āha ‘‘paripuṇṇapaṇhī’’ti. Yathā pana paṇhilakkhaṇaṃ paripuṇṇaṃ nāma hoti, taṃ byatirekamukhena dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Āraggenāti maṇḍalāya sikhāya. Vaṭṭetvāti yathā suvaṭṭaṃ hoti, evaṃ vaṭṭetvā. Rattakambalageṇḍukasadisāti rattakambalamayageṇḍukasadisā.
所谓『忿怒难题』，是指与其他难题相较而言较长久被提起讨论的，但并非太过漫长，因此称为『圆满难题』。例如，难题的特征称为圆满，即完备，在此之外以反面方式揭示时，便以『如是』等词说明。『阿罗罕』意指『光明所及』的光环。『轮转』则如圆盘周转般，表示旋转运动。『红绒盖头形似』表明其形状类似红色绒面帽子。
Makkaṭassevāti vānarassa viya. Dīghabhāvena samataṃ sandhāyetaṃ vuttaṃ. Niyyāsatelenāti chadikaniyyāsādiniyyāsasammissena telena.
『猕猴』比喻像猴子般的动物。『以长久方式一致加以说明』，表示用持续相同的方式述说。『以油脂擦涂』，指用淋巴油膏之类的油料涂抹，属于冲绳涂抹的工艺。
Talunāti sukumārā.
『阔叶椰子』指柔软细嫩的叶子。
Cammenāti aṅgulantaraveṭhitacammena. Paṭibaddhaaṅgulantaroti ekato sambaddhaaṅgulantaro. Ekappamāṇāti dīghato samānappamāṇā. Yavalakkhaṇanti abbhantarato aṅgulipabbeṭhitaṃ yavalakkhaṇaṃ. Paṭivijjhitvāti taṃtaṃpabbānaṃ samānadesatāya aṅgulīnaṃ pasāritakāle aññamaññaṃ vijjhitāni viya phusitvā tiṭṭhanti.
『用压指的方法扣住末端』，即用手指指间夹住末梢。『捆绑指缝』意指一次性缚住相邻的多个手指缝隙。『长度相等』表示这些部位长度相同。『手指缝的细节标志』指的是手指之间内侧相互压迫的部位。『彼此分开时如被隔开，互相接触即贴合并立起』，形容手指张开或并拢时的状态。
Saṅkhā vuccanti gopphakā, uddhaṃ saṅkhā etesanti ussaṅkhā, pādā. Piṭṭhipādeti piṭṭhipādasamīpe. Sukhena pādā parivattanti pādanāmanādīsu, teneva gacchantānaṃ tesaṃ heṭṭhā pādatalāni dissanti. Tenāti gopphakānaṃ piṭṭhipādato uddhaṃ patiṭṭhitattā. Caturaṅgulamattañhi tāni uddhaṃ ārohitvā patiṭṭhahanti, niguḷhāni ca honti, na aññesaṃ viya paññāyamānāni. Satipi desantarappavattiyaṃ niccaloti dassanatthaṃ nābhiggahaṇaṃ.
『缠绕』谓围绕捆扎。『从底部缠绕』即自掌底部向上缠绕。『足底』是指足的下方。『脚趾灵活转动』表明脚趾可以轻松旋转，无拘无束。『它们上升固定的长度约等于四指宽』，说明脚趾所能卷起的范围。『局部紧密包裹而不附着于其它部分』，说明活动独立。『三只脚趾静稳地支撑，显示稳定不动』是为了演示脚的平衡状态。
Yasmā eṇīmigassa samantato ekasadisamaṃsā anukkamena uddhaṃ thūlā jaṅghā honti, tasmā vuttaṃ ‘‘eṇīmigasadisajaṅghā’’ti. Paripuṇṇajaṅghoti samantato maṃsūpacayena paripuṇṇajaṅgho. Tenāha ‘‘na ekato’’tiādi.
『由于蚯蚓四周以统一而连续的方式包裹着，因而腿部显得粗壮挺拔』，这里形容蚯蚓般肌肉包裹的腿部。『因此称之为蚯蚓包腿』。『圆满腿』指四周被丰厚的肌肉层包围的腿。『故说不单一』等词，承接该肌肉生理特点进行说明。
Etenāti ‘‘anonamanto’’tiādivacanena, jāṇuphāsubhāvadīpanenāti attho. Avasesajanāti iminā lakkhaṇena rahitā janā. Khujjā vā honti heṭṭhimakāyato uparimakāyassa rassatāya. Vāmanā vā uparimakāyato heṭṭhimakāyassa rassatāya. Etena ṭhapetvā sammāsambuddhaṃ cakkavattinañca itare sattā khujjā vāmanā cāti dasseti.
由此可知，‘无瘤’等词，其义为指出膝部圆滑柔软的特性。‘无横纹’者，指用此标志表示人无此特征。膝盖可能因下肢向上屈曲或上肢向下屈曲而形成褶皱。或因上肢向下屈曲与下肢向上屈曲而形成褶皱。以此作为标准，显现出正觉者及转轮圣王与其他众生之间，膝盖或呈下垂或隆起的区别。
Ohitanti samohitaṃ antogadhaṃ. Tathābhūtaṃ pana taṃ tena channaṃ hotīti āha ‘‘paṭicchanna’’nti.
‘无益’意指迷惑、隐藏的内在深处。然而所谓‘真实’乃因其被遮盖，称之为‘藏’。
Suvaṇṇavaṇṇoti suvaṇṇavaṇṇavaṇṇoti ayamettha atthoti āha ‘‘jātihiṅgulakenā’’tiādi. Svāyamattho āvuttiñāyena ca veditabbo. Sarīrapariyāyo idha vaṇṇasaddoti adhippāyena paṭhamavikappaṃ vatvā tathārūpāya pana ruḷhiyā abhāvaṃ manasi katvā vaṇṇadhātupariyāyameva vaṇṇasaddaṃ gahetvā dutiyavikappo vutto.
‘金色’是指金色泽属性，有此义故称‘以出生指节’等。应通过自身意义与重复来理解。此处关于身体的描写，是先提及颜色名称为第一种变异，再以实际无糙样为第二种变异，心念中思量该无粗糙，而采用色法名称作为色声，故已说出第二种变异。
Rajoti sukhumarajo. Jallanti malīnabhāvāvaho reṇusañcayo. Tenāha ‘‘malaṃ vā’’ti. Yadi vivaṭṭati, kathaṃ nhānādīti āha ‘‘hatthadhovanā’’tiādi.
‘红’为柔软鲜红。‘浊’表示因污秽状态而带来的尘积。故称为“污垢”。若此尘垢被清除，洗净状况如何？故说“用手洗涤”等。
Āvaṭṭapariyosāneti padakkhiṇāvaṭṭāya ante.
‘绕行’者，谓环绕右侧环绕处。
Brahmuno sarīraṃ purato vā pacchato vā anonamitvā ujukameva uggatanti āha ‘‘brahmā viya ujugatto’’ti. Passavaṅkāti dakkhiṇapassena vā vāmapassena vā vaṅkā.
谓梵天身体在前或后侧被磨平，如直线般突出，故称“如梵天般挺直”。‘弯曲’是指由右侧观察或左侧观察有弯曲形态。
Hatthapiṭṭhiādivasena satta ussadā etassāti sattussado.
以手臂等形状而成，称为七种膨胀体，称为膨胀声。
Sīhassa pubbaddhaṃ sīhapubbaddhaṃ, paripuṇṇāvayavatāya sīhapubbaddhaṃ viya sakalo kāyo assāti sīhapubbaddhakāyo. Sīhassevāti sīhassa viya. Saṇṭhantīti saṇṭhahanti. Nānācittenāti vividhacittena. Puññacittenāti pāramitāpuññacittarūpena. Cittitoti sañjātacittabhāvo.
狮子之前连绵者谓之狮子连绵，状若完满整体似狮子连绵者谓为狮子连绵体。‘狮子之狮子如狮子’意。‘合和’即聚合。‘多心’即多种心态。‘善心’即以波罗蜜善心为体。‘心’指已生之心态存在状态。
Dvinnaṃ koṭṭānamantaranti dvinnaṃ piṭṭhibāhānaṃ vemajjhaṃ, piṭṭhimajjhassa uparibhāgo. Citaṃ paripuṇṇanti aninnabhāvena citaṃ, dvīhi koṭṭehi samatalatāya paripuṇṇaṃ. Uggammāti uggantvā.
二横梁之间，谓两厢中间，厢中上部分。已满为心，非空处心，以两横梁之平整为满。‘向上’即向上升起。
Nigrodhaparimaṇḍalo viya parimaṇḍalo nigrodhaparimaṇḍalo ekassa parimaṇḍalasaddassa lopaṃ katvā. Na hi sabbo nigrodho maṇḍalo. Tenāha ‘‘samakkhandhasākho nigrodho’’ti. Parimaṇḍalasaddasannidhānena vā parimaṇḍalova nigrodho gayhatīti parimaṇḍalasaddassa lopena vināpi ayamattho labbhatīti āha ‘‘nigrodho viya parimaṇḍalo’’ti. Yāvatakvassāti o-kārassa va-kārādesaṃ katvā vuttaṃ.
如榕树圆圈，谓一圆圈，斩断一圆圈绳索。非全部榕树为圆圈。故说：“聚合蕴枝如榕树。”以圆圈绳索临近成圆圈喻，断一处绳索未得其义，故说“如榕树圆圈”。“以至多少”，谓将o音断于v音处。
Samavaṭṭitakkhandhoti samaṃ suvaṭṭitakkhandho. Koñcā viya dīghagalā, bakā viya vaṅkagalā, varāhā viya puthulagalāti yojanā. Suvaṇṇāliṅgasadisoti suvaṇṇamayakhuddakamudiṅgasadiso.
均匀环绕蕴，即均匀正环绕蕴。如鹳鸟长腿直，如鹭弯腿，如野猪胖腿谓‘连接’。‘黄金标志似’即似黄金制小旗。
Rasaggasaggīti madhurādibhedaṃ rasaṃ gasanti anto pavesantīti rasaggasā, rasaggasānaṃ aggā rasaggasaggā, tā etassa santīti rasaggasaggī. Tenāti ojāya apharaṇena, hīnadhātukattā te bahvābādhā honti.
‘味合+味善’谓甜美等味，味合者味合成，味合者之前为味合，味前者谓味合善。‘味合齐’，此指能量流失，因以劣质元素，故多病患。
‘‘Hanū’’ti sannissayadantādhārassa samaññā, taṃ bhagavato sīhahanusadisaṃ, tasmā bhagavā sīhahanu. Tattha yasmā buddhānaṃ rūpakāyassa dhammakāyassa ca upamā nāma nihīnupamāva, natthi samānupamā, kuto adhikūpamā, tasmā ayampi nihīnupamāti dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Tibhāgavasena maṇḍalatāya dvādasiyaṃ pakkhassa candasadisāni.
“Hanū”为依凭门齿之意，世尊的口形如狮子之下颚，故称世尊为狮下颚。此处，其佛身形与法身的比喻并无完全相同的对比，既无平等比喻，更无较胜比喻，故称为劣比喻。由此意欲彰显“此亦劣比喻”，因而称为“这样处”等。三层分法庄严周围，十二分之半月形如月亮之相。
Dantānaṃ uccanīcatā abbhantarabāhirapassavasenapi veditabbā, na aggavaseneva. Tenāha ‘‘ayapaṭṭachinnasaṅkhapaṭalaṃ viyā’’ti. Ayapaṭṭanti ca kakacaṃ adhippetaṃ. Visamāti visamasaṇṭhānā.
门牙之高低以内外上下的观察可知，而非以尖端为准。因此说“此片状截断聚合部分”。“此片”谓覆盖的硬壳。恶（Visama）意指凹陷不齐之处。
Vicchinditvā vicchinditvā pavattasaratāya chinnassarāpi. Anekākāratāya bhinnassarāpi. Kākassa viya amanuññasaratāya kākassarāpi. Apalibuddhattāti anupaddutavatthukattā. Vatthunti ca akkharuppattiṭṭhānamāha. Aṭṭhaṅgasamannāgatoti ettha aṭṭhaṅgāni parato āgamissanti. Mañjughosoti madhurassaro.
反复断裂、反复断裂，显示不断之特性；又有大大小小不一之碎片，如乌鸦翅膀般不整齐的乌鸦状裂片。所谓未被玷污即指未受污染之体质。所谓“物质”指文字的产生依止之处。所谓八支全备是后文将论八支禅定之基。所谓“甘甜荣耀”指温和甜美的光辉。
Karavīkasaddo yesaṃ sattānaṃ sotapathaṃ upagacchati, te attano sarasampattiyā pakatiṃ jahāpetvā avase karonto attano vase vatteti, evaṃ madhuroti dassento ‘‘tatrida’’ntiādimāha. Taṃ pītinti taṃ buddhagataṃ pītiṃ. Teneva nīhārena punappunaṃ pavattantaṃ avijahitvā vikkhambhitakilesā therānaṃ santike laddhadhammassavanasappāyā upanissayasampattiyā paripakkañāṇatāya ‘‘sattahi…pe… patiṭṭhāsī’’ti. Sattasatamattena orodhajanena saddhiṃ padasāva therānaṃ santikaṃ upagatattā ‘‘sattahi jaṅghāsatehi saddhi’’nti vuttaṃ.
“鹳鸟”之鸣声引导众生入道者，放下各自的烦恼，安住自性，乃为甜美，谓“那里有三宝”等言。此即佛所现得之喜乐。以此劣比喻再现反复发生不断的振奋心态，供长老得闻法益，依成就智慧而成熟，与众长老在一起时说“于七臂……坚立”赞歌。因七层系树根状托起，众长老合掌而至，谓“与七十七小腿合掌”之语。
Abhinīlanettoti adhikanīlanetto. Adhikanīlatā ca sātisayaṃ nīlabhāvena veditabbā, na nette nīlavaṇṇasseva adhikabhāvatoti āha ‘‘na sakalanīlanettovā’’tiādi. Pītalohitavaṇṇā setamaṇḍalagatarājivasena, nīlasetakāḷavaṇṇā pana taṃtaṃmaṇḍalavaseneva veditabbā.
“深蓝眼”指远青色，亦称深青。深青不是仅眼眸之蓝，而是普遍存在的深蓝色，故言“不全为深蓝眼”，意指色相不一。黄赤交织为纯白圈，有淡青蓝时也如织丝环圈可见。
Cakkhubhaṇḍanti akkhidalanti keci, akkhidalapattanti aññe. Akkhidalehi pana saddhiṃ akkhibimbanti veditabbaṃ. Evañhi viniggatagambhīrajotanāpi yuttā hoti.
“眼器”或谓眼珠，有的称眼珠，有的称眼球。应以眼珠视作整体。此种深浓光辉即使经过细致区分亦契合。
Uṇṇāsaddo loke avisesato lomapariyāyo, idha pana lomavisesavācakoti āha ‘‘uṇṇaloma’’nti. Nalāṭamajjhajātāti nalāṭamajjhagatā. Odātatāya upamā, na mudutāya. Rajatapubbuḷakāti rajatamayatārakā.
在世间上，毛发震动的声音并不特别称为‘宾达’，但此处因为指示有毛发特点，所以称为‘宾达毛’。中额部所生者，谓生于额部中央。‘高出’用于比喻，意指高隆之状，并非柔软。‘银色的乳头’者，谓银色的乳突。
Dve atthavase paṭicca vuttanti yasmā buddhā cakkavattino ca paripuṇṇanalāṭatāya paripuṇṇasīsabimbatāya ca ‘‘uṇhīsasīsā’’ti vuccanti, tasmā te dve atthavase paṭicca ‘‘uṇhīsasīso’’ti idaṃ vuttaṃ. Idāni taṃ atthadvayaṃ bhagavati suppatiṭṭhitanti dassetuṃ ‘‘tathāgatassahī’’tiādi vuttaṃ. Saṇhatamatāya suvaṇṇavaṇṇatāya ca rañño baddhauṇhīsapaṭṭo viya virocati. Kappasīsāti dvidhābhūtasīsā. Phalasīsāti phalasadisasīsā. Aṭṭhisīsāti maṃsassa abhāvato tacopariyonaddhaaṭṭhimattasīsā. Tumbasīsāti lābusadisasīsā. Pabbhārasīsāti piṭṭhibhāgena olambamānasīsā. Purimanayenāti paripuṇṇanalāṭatāpakkhena. Uṇhīsaveṭhitasīso viyāti uṇhīsapaṭṭena veṭhitasīsapadeso viya. Uṇhīsaṃ viyāti chekena sippinā viracitauṇhīsamaṇḍalaṃ viya.
根据两个义理而说，所谓佛陀与诸天王因为额头之满盈和额前象头明亮称作“火额明亮”，故此两个意义合称为“火额明亮”。现在此二义显现如世尊所证，称为“如来伴随”等语。额头的凝聚体呈现如金色光辉，犹如穿戴王冠的火额。如‘骨髓明亮’者，谓二种性质之光。‘果实明亮’者，指果实般的光晕。‘骨髓光’者，肉体之外附加的骨质明亮。‘肿胀光’者，谓膨胀似果实状。‘皮肤光’者，指由皮肤部份所附带的光。‘前胸者’指额头明亮丰满如翼。‘火额周围光’意即如穿戴火额光环之地。‘火额’比喻为铁匠用铁锤锻造的光环。
Kammanti yena yena kammena yaṃ yaṃ lakkhaṇaṃ nibbattaṃ, taṃ taṃ kammaṃ. Kammasarikkhakanti tassa tassa lakkhaṇassa taṃkammānurūpatā. Lakkhaṇanti tassa mahāpurisalakkhaṇassa aviparītasabhāvo. Lakkhaṇānisaṃsanti taṃ lakkhaṇapaṭilābhena laddhabbaguṇo. Imāni kammādīnīti imāni anantaraṃ vuttāni kammakammasarikkhakādīni dassetvā taṃ sarūpato vibhāvetvā kathetabbāni saṃvaṇṇakena.
业者，指一切依当受现象所张显的业，即是各自的业。业根本者，谓各自业相应的行为。业相者，指伟人相的不可逆转性质。业相缘者，谓依此业相而得成的德行。此等业及其属性即称业根本等，连句说出业、业根本等，以因应详尽分别，宜从语意上作充分阐释。
Ratanavicittasuvaṇṇatoraṇaṃ tasmiṃ kāle manussaloke natthīti vuttaṃ ‘‘devanagare’’ti. Sabbaso supupphitasālarukkho asādhāraṇasobho manussūpacāre na labbhatīti āha ‘‘selantaramhī’’ti. Kiriyācāranti kāyikavācasikakiriyāpavattiṃ.
瑞华宝玉犄角，于当时人间说为‘天神城’。完全盛开的沙罗树，因其非凡华美，人间不可得见，故称‘沙罗异境’。行为仪轨者，指身语行为的规范贯彻。
§387
387.Satatapāṭihāriyanti satataṃ carimabhave sabbakālaṃ lakkhaṇanibbattakakammānubhāvahetukaṃ buddhāveṇikaṃ pāṭihāriyaṃ. Buddhānaṃ atidūre pādaṃ nikkhipitukāmānampi nātidūre eva nikkhipanaṃ hotīti ‘‘na atidūre ṭhapessāmītiuddharatī’’ti vuttaṃ. Pakatisañcaraṇavasenetaṃ vuttaṃ, tādisena pādena anekayojane ṭhapessāmīti uddharaṇampi hotiyeva. Atidūraṃ hītiādi pamāṇātikkame dosadassanaṃ. Evaṃ satīti evaṃ dakkhiṇapādavāmapādānaṃ yathādhippetapatiṭṭhitaṭṭhāne sati. Padavicchedoti padavāravicchedo. Yādisaṃ pasārento vāmapādassa uddharaṇaṃ patiṭṭhānañca, dakkhiṇapādassa tādisameva, iti nesaṃ uddharaṇapatiṭṭhānānaṃ samānato aññamaññabhāvena anūnānadhikatāya vuttaṃ ‘‘dakkhiṇapādakiccaṃ vāmapādena niyamitaṃ, vāmapādakiccaṃ dakkhiṇapādena niyamita’’nti.
恒常显神通者，谓佛陀恒常在世间各时，以显示成就业相之神通为因缘。即使不近佛足亦有悯念，故说“决不远距离安置”，此为比喻之称。以行满步移行，佛足可安多里数。所谓过远是指超越度量的过错。正如如此，南足与左足于既定处时之驻现。断语裂分者，谓断开足分部位。无论是延展举起左足或作为驻脚，南足皆与左足对应。因此二者之举止驻立具有相似及相反之关系，故称“南足行为由左足控制，左足行为由南足控制”。
Divāti upakaṭṭhāya velāya. Vihārabhattatthāyāti vihāre yathāvuddhaṃ gahetabbabhattatthāya. Pacchato āgacchantoti pakatigamanena pacchato āgacchanto. Okāsaṃ na labhatīti padanikkhepaṭṭhānaṃ na labhati. Ūrupariyāyo idha satthi-saddoti āha ‘‘na ūruṃ unnāmetī’’ti. Daṇḍaṅkusaṃ vuccati dīghadaṇḍo aṅkuso, tena rukkhasākhaṃ chindato purisassa yathā pacchābhāgena pādānaṃ osakkanaṃ hoti, evaṃ bhagavato pādā na osakkantīti āha ‘‘rukkhasākhāchedana…pe… osakkāpetī’’ti. Obaddhānābaddhaṭṭhānehi pādaṃ koṭṭento viyāti ābaddhaṭṭhānena anābaddhaṭṭhānena ca pādakhaṇḍaṃ koṭṭetvā thaddhaṃ karonto viya. Na ito cito ca cāletīti aparāparaṃ na cāleti. Ussaṅkhapādatāya sukheneva pādānaṃ parivattanato nābhito paṭṭhāya uparimakāyo na iñjatīti heṭṭhimakāyova iñjati. Tenāha ‘‘uparima…pe… niccalo hotī’’ti. Na jānāti aniñjanato. Kāyabalenāti gamanapayogasaṅkhātena kāyagatena visesabalena. Javagamanahetubhūtena vā kāyabalena. Tenāha ‘‘bāhā khipanto’’tiādi. Javena gacchanto hi bāhā khipati, sarīrato sedā muccanti. Nāgāpalokitavasenāti nāgassa apalokanamiva sakalakāyeneva parivattetvā apalokanavasena.
“时”指二时节。取食之处，谓在修道所应获得之食处。自后而来，谓从背后方位而来。未得场机，谓未得到能坐安置足处。大腿震动处此称作响声，谓“不可举起大腿”，称为“不举腿”。称杖钩者，为长杖钩，用以砍断树枝，从而影响后足之着地，故佛足不稳，因称“断树枝...使足不稳”。因拘绑处差异，引伸出转动双足、断裂足段而保持稳定之义。此非因外来的触动而自摇动，乃互相交叠不动。由起伏足，足转而不离地，躯体之上部最底部（下腹）也无移动，与底部相似故说“上部不动”。不能由未转入之觉知而知。所谓身体力者，即用带身体特有之力量而行动。又因行动疾速而身体用力，故称“急速投掷”等。疾速行走，如手臂挥迅，身体肌肉松开。谓如龙转身时全身均转动，如无视物转动般。
Anāvaraṇañāṇassāti anāvaraṇañāṇabalena dassanassa. Anāvaraṇavāro pana kāye patiṭṭhitarūpadassanampi anāvaraṇamevāti dassanatthaṃ vutto. Indakhīlato paṭṭhāyāti nagaradvāre indakhīlato paṭṭhāya. Pakatiiriyāpathenevāti onamanādiṃ akatvā ujukagamanādinā eva. Yadi evaṃ koṭṭhakadvāragehappavese kathanti āha ‘‘daliddamanussāna’’ntiādi. Parivattentenāti nipajjanatthaṃ kāyaṃ parivattentena.
『无障碍智』者，谓以无障碍智之力而见也。无障碍之段，乃为显示『安立于身中之色，亦为无障碍地见』而说。『从因陀罗柱起』者，即从城门之因陀罗柱起。『以自然威仪』者，即不作俯身等动作，唯以直行等方式而行。若如此，则就进入门楼屋舍时作何说明，故说『贫穷之人』等语。『转动身体』者，谓为躺卧而转动身体。
Hatthehi gahetvāti ubhohi hatthehi ubhosu kaṭippadesesu pariggahetvā. Patati nisīdanaṭṭhāne nipajjanavasena patati. Orimaṃ aṅgaṃ nissāya nisinnoti pallaṅkamābhujitvā ukkuṭikanisajjāya uparimakāyaṃ heṭṭhimakāye patiṭṭhapentoyeva bhārīkaraṇavasena orimaṅgaṃ nissāya nisinno. Ghaṃsantoti ānisadadesena āsanaṭṭhānaṃ ghaṃsanto. Pārimaṅganti satthibhāgasammaddaṃ ānisadapadesaṃ. Tathevāti ghaṃsanto eva. Olambakaṃ dhārento viyāti olambakasuttaṃ otārento viya. Tena ujukameva nisīdanamāha. Sarīrassa garukabhāvahetūnaṃ dūrato samupāyitabhāvena sallahukabhāvato tūlapicuṃ ṭhapento viya.
『以双手执持』者，谓以两手握住两侧髋部之处。『落下』者，谓以躺卧之势倒落于坐卧之处。『依靠此侧肢体而坐』者，谓结跏趺坐，以蹲坐之姿将上身安立于下身，以此使身体沉重，而依靠此侧肢体而坐。『摩擦』者，谓以臀部之处摩擦座位所在。『彼侧肢体』者，谓大腿部分所受臀部摩压之处。『亦如是』者，即亦摩擦。『如持悬垂之物』者，如垂放悬绳一般。此语即说明须正直而坐。由于身体沉重之诸因缘从远处趋近而来，因身轻之故，如安放棉絮一般。
Appesakkhānaṃ mahānubhāvagehappavese siyā chambhitattaṃ, cittakkhobho, darathavasena nānappakārakappanaṃ, bhayavasena taṇhāvasena paritassanaṃ, taṃ sabbaṃ bhagavato natthīti dassetuṃ pāḷiyaṃ ‘‘na chambhatī’’tiādi (ma. ni. 2.387) vuttanti āha ‘‘na chambhatī’’tiādi.
进入威势微薄者之宏大威力之宅邸时，或有惊惧、心乱、由不安而生种种妄想、由恐惧与渴爱而生怖畏——为显示此一切于世尊皆无，故在巴利文中说『不惊惧』等语（《中部》二·三八七），因此注疏说『不惊惧』等语。
Udakaṃ dīyati etenāti udakadānaṃ, bhiṅkārādi udakabhājanaṃ. Baddhaṃ katvāti hatthagatamattikaṃ viya attano vase avattantaṃ katvā. Parivattetvāti kujjitvā. Vichaḍḍayamāno udakassa vikkhipanavasena chaḍḍayamāno.
『以此给予水』者，即给水，谓军持等盛水之器。『使之束缚』者，如同将手中之泥团使之不随他人意志转动而加以控制。『翻转』者，谓使之倒扣。『抛洒』者，谓以散洒水的方式加以弃置。
Tathā na gaṇhāti, byañjanamattāya eva gaṇhanto. Bhattaṃ vā amanāpanti ānetvā yojanā. Byañjanena ālopaatināmanaṃ, ālopena byañjanaatināmananti imesu pana dvīsu paṭhamameva asāruppatāya aniṭṭhaṃ vajjetabbanti pāḷiyaṃ paṭikkhittanti daṭṭhabbaṃ. Sabbatthevāti sabbasmiṃ āharitabbavatthusmiṃ supaṇītabhāvena raso pākaṭo hoti ñāṇena pariññātattā. Rasagedho pana natthi setughātattā.
如此不取，乃唯取菜肴之分量。『或不喜之饭食』，此乃承上而作连接。以菜肴夹带食团，以食团夹带菜肴——此两者之中，首先以不相称之故，应避免不合意者，此应视为巴利文所遮止之义。『于一切处』者，谓于一切应当取来之事物中，以精妙之故，其味因以智遍知而得以显现。然而对味之贪着则无，因其已断除渴爱之桥。
Assāti ‘‘neva davāyā’’tiādipadassa. Vuttametanti ‘‘visuddhimagge vinicchayo āgato’’ti sabbāsavasutte (ma. ni. 1.23) saṃvaṇṇayantena vuttametaṃ, tasmā na ettha taṃ vattabbanti adhippāyo, tasmā yo tasmiṃ tasmiṃ vinicchaye visesavādo icchitabbo. So paramatthamañjūsāya visuddhimaggavaṇṇanāya vuttanayeneva veditabbo. Pattassa gahaṇaṭṭhānanti hatthena pattassa gahaṇapadesaṃ. Vinivattitvāti patte sabbaṃ āmisagataṃ saddhiṃ bhattena vinivattitvā gacchati. Pamāṇātikkantanti kelāyanavasena atikkantapamāṇaṃ ārakkhaṃ ṭhapeti. Cīvarabhogantaranti cīvarapaṭalantaraṃ. Udarena akkamitvāti udareneva sannirumbhitvā.
『者』，乃『并非为了嬉戏』等语之解释。『所说者』，此乃在《一切漏经》（《中部》一·二三）之注释中，言『抉择已见于《清净道论》』所说，故此处无需再作阐述，此为其意趣。因此，于彼彼抉择中所欲知之详论，应依《究竟法宝箱》所述《清净道论》注释之方式加以理解。『手持钵盂之处』者，谓以手持钵之部位。『转离』者，谓将钵中一切食物连同饭食一并翻转，然后离去。『超过限度』者，谓以嬉戏之故，将守护安置于超过应有限度之处。『衣层之间』者，谓衣物层叠之间。『以腹部踩压』者，谓以腹部加以压迫。
Appattakālaṃ abhimukhaṃ nāmeti upanāmetīti atināmeti, pattakālaṃ atikkāmento nāmeti apanetīti atināmeti. Ubhayampi ekajjhaṃ gahetvā pāḷiyaṃ ‘‘na ca anumodanassa kālamatināmetī’’ti vuttanti dassento ‘‘yo hī’’tiādimāha.
『超越时机』者：未到时即朝向、引导，名为『超越』；已到时却令其过去、移走，亦名为『超越』。为显示取此两义合而为一，故在巴利经文中说『不超越随喜之时机』，乃是此意——故说『凡是……』等语。
Vegagamanena paṭisaṃmuñcitvā dhāvitvā gacchati. Accukkaṭṭhanti ativiya uddhaṃ katvā kaḍḍhitapārutaṃ. Tenāha ‘‘yo hi yāva hanukaṭṭhito…pe… hotī’’ti. Accokkaṭṭhanti ativiya heṭṭhā katvā kaḍḍhitapārutaṃ. Tenāha ‘‘yāva gopphakā otāretvā’’ti. Ubhato ukkhipitvāti dakkhiṇato vāmatoti ubhosu passesu uttarāsaṅgaṃ ukkhipitvā. Thananti dakkhiṇathanaṃ.
此文说：快速奔跑前进，急促疾走。木棍高举于上，抡动削砍。于是说：“直至木棍砍断……如此……”又将木棍低举于下，抡动削砍。于是说：“直至断掉枝条……”两手举起，这谓从右边或左边，双手皆举，右手持上衣。此处“Thananti”指右边的手。
Vissaṭṭhoti vimutto. Tenāha ‘‘vissaṭṭhattāyeva cesa viññeyyo’’ti. Yasmā amuttavādino vacanaṃ avissaṭṭhatāya na siniyhati, na evaṃ muttavādinoti āha ‘‘siniddho’’ti. Viññeyyoti suparibyattatāya akkharato ca byañjanato ca viññātuṃ sakkuṇeyyo. Tenāha ‘‘pākaṭo’’ti. Viññāpaniyoti vijānitabbo. Byañjanavaseneva cettha viññeyyatā veditabbā ghosassa adhippetattā. Madhuroti piyo pemanīyo apalibuddho. Savanamarahati, savanassa sotassa hitoti vā savanīyo. Sampiṇḍitoti sahito. Bhagavato hi saddo uppattiṭṭhānakatāsañcitattā sahitākāreneva āpāthamāgacchati, na ayosalākāya pahaṭakaṃsathālaṃ viya vippakiṇṇo. Tenāha ‘‘avisārī’’ti. Gambhīroti yathā gambhīravatthuparicchindanena ñāṇassa gambhīrasamaññā, evaṃ gambhīraṭṭhānasambhavato saddassa gambhīrasamaññāti āha ‘‘gambhīroti gambhīrasamuṭṭhito’’ti . Ninnādavāti savisesaṃ ninnādavā. Svāyaṃ viseso gambhīrabhāvasiddhoti āha ‘‘gambhīrattāyeva cesa ninnādī’’ti. Evamettha cattāri aṅgāni caturaṅganipphādīni veditabbāni. Akāraṇā mā nassīti buddhānubhāvena viya sarassa parisapariyantatā vuttā, dhammatāvaseneva pana sā veditabbā tassa mūlakāraṇassa tathā avaṭṭhitattā.
「Vissaṭṭho」意为解脱者。因此说‘唯有在解脱状态方可理解’。鉴于无迷惑者不承受不解脱的语句，故称“siniddho”（已止息者）。“Viññeyyo”谓以精熟的音节与字母来理解。此称“pākaṭo”（明显者）。“Viññāpaniya”则是说应当被知，即作为宣示。此处“viññeyyatā”如音声字母，是概念的了解和清晰表达之意。又称“madhuro”是亲爱可亲，非粗俗之意。听觉上有益，称为“savanīyo”。“Sampiṇḍita”谓伴随。世尊之音起因于确立和坚定，故伴随音而来，不似摇曳不定之声，故称“avisārī”（不散逸者）。“Gambhīro”谓如同深入洞察般的深厚，智慧的深义。曰“gambhīrasamuṭṭhito”即起于深厚处。至于“Ninnādavā”指微细之断息声。为表明特别性质，称为“gambhīrattāyeva cesa ninnādī”（惟其深厚处有此断息声）。如此，此处当识四支，四足，四方向等，皆须辨识。非无故消散，如如佛力广布，普及遥远；于法者，依其根本因缘而相续存在。
Paccosakkitvāti paṭinivattitvā. Samussitakañcanapabbataṃ viya upari indanīlaratanavitatasikhaṃ vijjullatābhūsitaṃ. Mahāpathavīādayo satthuguṇapaṭibhāgatāya nidassanaṃ, kevalaṃ mahantatāmattaṃ upādāya nidassitā.
「Paccosakkitvā」意谓回转、反复。犹如覆于金山之上，宝石叠起发光闪耀。大地与众生皆因师教德能显现，所示范的乃仅是伟大之体量而已。
§390
390.Appaṭisaṃviditoti anārocito. Āgamanavasena cettha paṭisaṃveditanti āha ‘‘aviññātaāgamano’’ti. Uggatabhāvanti kulabhogavijjādīhi uḷārabhāvaṃ. Anuddayasampannāti kāruṇikā.
『未被告知』者，即未经通报也。此处就来访而言，注疏说『来访未被知晓』。『高贵之状』者，即凭借门第、财富、学识等而显得尊贵之状。『具足悲悯者』者，即富有慈悲心者。
§391
391. Sahasāva okāsakaraṇena uccakulīnatā dīpitā hotīti āha ‘‘vegena uṭṭhāya dvidhā bhijjitvā’’tiādi.
391.因闻之速，声发高扬，故云“疾速起立，双手分开拍击”等描述。
Nārisamānanāmanti itthiatthajotakanāmaṃ. Tenāha ‘‘itthiliṅga’’nti. Avhātabbāti kathetabbā.
『女性专名』者，即彰显女性义之名称。故说『女性词』。『应被称呼』者，即应被唤作……也。
§394
394. Ekanīhāreneva aṭṭha pañhe byākaronto. ‘‘Pubbenivāsaṃ…pe… pavuccatī’’ti iminā pubbenivāsassa viditakāraṇaṃ vuttanti āha ‘‘tassa pubbenivāso pākaṭo’’ti. Dibbacakkhuñāṇaṃ kathitaṃ tassa paribhaṇḍañāṇabhāvato yathākammūpagañāṇassa. ‘‘Jātikkhayaṃ patto, abhiññā vosito’’ti ca vuttattā munīti asekkhamuni idhādhippetoti āha ‘‘arahattañāṇamoneyyena samannāgato’’ti.
394. 就像仅凭一个问题就能说明八个疑问一般，这里讲说‘过去生活……如此说’，用此作为过去生活已了知的缘由，因此说‘他的过去生活是显然的’。这里以天眼神通的知识说明，这是因为对那些贮藏之知识（paribhaṇḍañāṇa）具有相应的成就。‘已得生灭之灭证，已成就神通’等被说出，由于称为圣人，故称‘不染污的圣人’，说他‘具有阿拉汉智慧力量’。
Kilesarāgehi kilesavivaṇṇatāhi. Jātikkhayappattattā ‘‘atho jātikkhayaṃ patto’’ti vuttattā. Abhijānitvāti abhivisiṭṭhatāya aggamaggapaññāya ñatvā. Idāni paṭisambhidāyaṃ āgatanayena pariññāpahānabhāvanāsacchikiriyāsamāpattīnaṃ pāragamanena pāragūti ayamettha atthoti dassetuṃ ‘‘pāragūti vā’’tiādi vuttaṃ. Abhiññeyyadhammānaṃ jānanavasena abhiññāpāragū. Tādisoti yādiso ‘‘pāragū sabbadhammāna’’nti padadvayena vutto, tādiso. Chahi ākārehīti pajānanādīhi yathāvuttehi chahi ākārehi.
由于烦恼的染污，犹如污浊一样。因已达生灭之灭证，所以说‘已得生灭之灭证’。‘知晓’即是知晓最高之道理、最高智慧。现在因以分解智慧而来的透彻明了，及完成了断除之真实成就之境界的超越，故谓之‘已超越’。‘超越’之意曰，“所谓超越等”，后文用以显示此处“超越”的意义。称为超越者是因为具备所应破见及所应断见的智慧。以六种形式（解说）表明，按之前所说之法以六种形式。
Kāmañcettha dve eva pucchāgāthā dve ca vissajjanāgāthā, pucchāpaṭipāṭiyā pana asaṅkarato ca vissajjanaṃ pavattati, taṃ niddhāretuṃ kiṃ panātiādi vuttaṃ. Vedehi gatattāti vedehi maggañāṇehi pāraṅgatattā. Pubbenivāsantiādīhi vijjānaṃ atthitāya bodhitattā. Pāpadhammānanti chattiṃsapāpadhammānaṃ sotthānaṃ maggaṃ pāpanena nissesato sodhitattā.
此处有两首问句偈和两首回答偈，问答相应而不夹杂，表明答复的流转。意谓“应理解何以如是”等。‘见谛达’意谓于‘见谛之道识’已得超越之见。‘过去生活’等意指此识的根本。‘恶法’为三十六种恶法中的不善之途，因恶法导致的苦难已被净除之道现前。
§395
395.Dhammonāma arahattamaggo kusaladhammesu ukkaṃsapāramippattiyā ukkaṭṭhaniddesena. Tassa anurūpadhammabhāvato anudhammo nāma heṭṭhimamaggaphaladhammā. Yo satthu santike dhammaṃ sutvā yathānusiṭṭhaṃ na paṭipajjati, so tathāgataṃ dhammādhikaraṇaṃ viheṭheti nāma. Yo pana paṭipajjanto ca dandhābhiññatāya kammaṭṭhānasodhanatthaṃ antarantarā bhagavantaṃ upasaṅkamitvā anekavāraṃ kathāpeti, so ettāvatā dhammādhikaraṇaṃ tathāgataṃ viheṭhetīti na vattabbo. Na hi bhagavato dhammadesanāya parissamo atthi, ayañca attho mahāsudassanasuttādīhi (dī. ni. 2.241 ādayo) dīpetabbo, tasmā – ‘‘saccadhammassa anudhamma’’nti vattabbe vuttameva byatirekamukhena vibhāvetuṃ ‘‘na ca maṃ dhammādhikaraṇaṃ vihesesī’’ti vuttanti daṭṭhabbaṃ. Tattha parinibbāyīti parakāle cettha parinibbānampi saṅgayhati, taṃ pana imasmiṃ gahitameva hotīti āha ‘‘desanāya arahatteneva kūṭaṃ gahita’’nti.
395. 法名为阿拉汉道，是功德善法中达到最高的超越境界。由于其法的性质，称为‘副法’，意为作为下位道果的法。听闻世尊所说法，而未依教修行者，名为违反佛陀教法。反之，修行者为达成禅定证通等而多次往诣世尊处请教，被称未犯此违逆法之过。佛陀说明法的疲惫不存在，此义应当从《妙法清净经》等行开广阐明，故对“真实法之副法”应理解。所谓‘非与我分别法’应知也。文中所谓“入灭”常指未来世入灭，此处作用不同，故说“宣说只为说法而立的僧团”之义。
Brahmāyusuttavaṇṇanāya līnatthappakāsanā samattā. · 《梵寿经注释》的隐义阐明已完成。
2. Selasuttavaṇṇanā第二：《塞罗经》注释
§396
396.Keṇiyotitassa nāmaṃ, pubbe keṇiyā jīvikākappanatoti vadanti. Jaṭiloti jaṭādharo. Brāhmaṇajātikattā koṭisāratāya ca brāhmaṇamahāsālo. Payojetvā nissayo hutvā vasati, rattiṃ kāmasampattiṃ anubhavatīti vā yojanā. Susaṅkhatanti sappimadhusakkarādīhi ceva maricasiṅgīverādīhi ca suṭṭhu abhisaṅkhataṃ.
396. ‘Keṇiyota’之名，先前称‘keṇiya’是指施衣者。‘Jaṭila’指蓬乱长发者。‘婆罗门生’意指耽溺于成婴者及婆罗门的虚华。‘饮乳而依止处安住’意指夜间经历感官之乐。一“由蜜、糖浆及其他香料如马律香等作良好缘起”，“susaṅkhata”意为良好整备成就。
Paṭikkhepapasannatāyāti ahovatāyaṃ appiccho, yo nimantiyamānopi na sādiyatīti upanimantiyamānassa paṭikkhepe titthiyānaṃ pasannabhāvatoti. Taṃ kathaṃ? Viruddhametanti ‘‘akāraṇameta’’nti paṭikkhipati.
“断除清净”指的是“此处的没有纷乱”。即使被责难者也不得依止，因此可称为“难依止者”的断除，比库外道的清净。如何理解呢？反对此者称之为“无因缘故”。
§398
398.Kappasahassehipi…pe… ahosīti idaṃ nānussavasiddhaṃ anumānaggahaṇaṃ sandhāyāha. Padeti uttarapadalopena niddesoti āha ‘‘padappamāṇe’’ti. Pajjati nikkhipati etthāti vā padaṃ pakatiyā pādanikkhipaṭṭhānaṃ, tasmiṃ pade. Kīḷāpasutatādinā pamādaṃ āpajjati. Bodhisattacārikanti dukkaracariyaṃ sandhāya vadati.
398.“即使在一千个劫中……也是如此”的说法，不是由他人证实的传闻，而是依据推论而来。他说“‘脚步’被省略，因此指的是‘脚着地’的部位”，意思是脚通过脚掌所踏的地方着地。此处则指脚所在位置，因玩耍或清净不慎而生起疏忽。所谓“菩萨行”是指修行艰难的行为。
§399
399.Paripuṇṇatāyāti anūnatāya. Ahīnaṅgatāyāti avekallabhāvato. Rocatīti ruci, dehappabhā, sobhaṇā ruci etassāti suruci. Ārohasampatti kāyassa pamāṇayuttauccatā. Pariṇāhasampatti kisathūlabhāvavajjitapariṇāhatā. Saṇṭhānasampatti avayavānaṃ susaṇṭhitatā. Cārudassanoti piyadassano tenāha ‘‘sucirampī’’tiādi. Suvaṇṇasadisavaṇṇoti jātihiṅgulakena madditvā silānighaṃseneva parikammaṃ katvā ṭhapitaghanasuvaṇṇarūpavaṇṇo. Mahāpurisabhāvaṃ byañjenti pakāsentīti byañjanāni, mahāpurisalakkhaṇānīti āha ‘‘paṭhamaṃ vuttabyañjanānevā’’ti.
399.“充满”指的是“不不足”。“不丑陋”指的是“没有缺陷的状态”。“喜好”是指喜爱，体现为身色光明和美好光泽，这即是光悦。身体的上升成就表现为尺寸增长和高度的增加。成熟成就指无硬疙瘩的成熟状态。结构成就意指四肢骨骼结构坚固完整。所谓“美好观察”即为令人爱悦的观看，他称之为“色泽鲜明”等。金色光泽由于用猿小指涂抹石块并打磨，所以色泽纯金光亮。显现伟大人格的特征，称这些显现为“大丈夫特征”，这里称为“首先应说的显现”。
Pubbe vuttanti ‘‘surucī’’ti pubbe vuttaṃ, ‘‘ādiccova virocasī’’ti puna vuttaṃ. ‘‘Cārudassano suvaṇṇavaṇṇosī’’ti pubbe vuttaṃ, ‘‘kalyāṇadassano bhikkhu kañcanābhattaco’’ti puna vuttanti imamatthaṃ sandhāyāha ‘‘uttaragāthāyapi eseva nayo’’ti. Sātisayaṃ uttamavaṇṇe vaṇṇetvā uttamavaṇṇinoti padena santaṃ pakāsetīti āha ‘‘uttamavaṇṇasampannassā’’ti. Uttamasārathīti seṭṭhapurisasārathi. Tattha tattha jambuvanasaṇḍamaṇḍitatāya jambudīpo ‘‘jambusaṇḍo’’ti vuccati. Issariyanti cakkavattissariyaṃ.
以前有说法称为“光艳之色”，前文记载，也有说“远远胜于炽盛”的说法。又说“美好观察且色如黄金”，前文有所言；又说“善观察者是僧侣中金光妙身者”，以上诸说为求其义，他说“这同样适用于后段诗句”。诗句用“最高颜色”描绘，称有此色者为“颜色清净者”，由此说明“具有最佳色彩的”。“最优秀车夫”指最优秀男子的引领者。此处以丛林之林昌盛说“丛林岛”，也称犹如丛林蔽日。“王者”即为转轮圣王。
Jātikhattiyāti jātimanto khattiyā. Rājābhirājāti ettha abhi-saddo pūjatthoti āha ‘‘rājūnaṃ pūjanīyo’’ti.
“出生武士”指的是“出生于武士阶层”。“诸王之王”这里带有敬辞，意为“应尊敬的诸王”。
Appamāṇāti aparimāṇā lokadhātuyo. ‘‘Yāvatā pana ākaṅkheyyā’’ti (a. ni. 3.81) hi vuttaṃ. Dhammarājā anuttaroti ettha vuttaanuttarabhāvaṃ ‘‘yāvatā hī’’tiādinā pākaṭataraṃ katvā dhammarājabhāvaṃ vibhāvetuṃ ‘‘svāha’’ntiādi vuttaṃ. Dhammenāti paṭivedhadhammena. Tenāha ‘‘anuttarenevā’’ti. Anuttarenāti visiṭṭhena uttamena. Imasmiṃ pakkhe dhammenāti paṭipattidhammenātipi saṅgayhati. Pariyattidhammenāti desanādhammena āṇācakkaṃ pavattemīti yojanā. Desanāñāṇapaṭivedhañāṇavibhāgaṃ dhammacakkameva vā. Appaṭivattiyanti paṭivattituṃ asakkuṇeyyaṃ.
“无限”指无数量之世界众多。经典中言“尽可盼望”，此处所引来自《阿毗达摩·尼》。讲法者说“法王无上”，此处体现“无上”的含义，又引“至此”等词，将无上法王特性显现出来，以“钦敬语”结束。所谓“法”是契合实相的法，因此说“真正无上”。“无上”意为卓越最胜。在此文境中，含有“契合修道法”的义。所谓“传法”是指宣说法义，结合法轮恒转而言。传法知识、用契合法则之知识分类，或是法轮本身都包含其中。“不能回转”意谓不能返还或无法止息。
Tathāgatena jātoti tathāgatena hetunā ariyāya jātiyā jāto. Hetuatthe karaṇavacanaṃ. Anujātoti ca vutte anu-saddassa vasena tathāgatanti ca upayogavacanameva hoti, so ca anu-saddo hetuatthajotakoti āha ‘‘tathāgataṃ hetuṃ anujāto’’ti. Avaññātabbabhāvena jātoti avajāto duppaṭipannattā. Tenāha ‘‘dussīlo’’ti. Tathā hi vuttaṃ kokālikaṃ ārabbha ‘‘purisantakali avajāto’’ti. Putto nāma na hoti tassa ovādānusāsaniyaṃ aṭṭhitattā. Evamāhāti ‘‘anujāto tathāgata’’nti evamāha.
“如来所生”者，谓由如来为缘而生于圣者之生。谓“缘”者，为因缘之意。又谓“从生”者，依‘辅相’之义，与“如来”相应使用之辞；此“辅相”者，谓谓因缘义之资助也，故言“缘随生如来”，意思是“如来为缘而从生”。若生而未宣说义理者，谓其未生，是不正行之体故也，故云“恶行者”。如言“恶行者”者，确如所说，昔时因未恰当开始宣说故谓“人为恶行之未生者”。“从生产如来”乃此义也。
Vijjāti maggavijjā. Ukkaṭṭhaniddesena vimuttīti phalavimutti. Nanu ca maggo bhāvetabbena gahitoti? Saccaṃ gahito, sabbe ca pana satta dhammā abhiññeyyāti vijjāya abhiññeyyabhāvo vutto. Iminā vā nayena sabbesampi abhiññeyyabhāvo vutto evāti veditabbo. Phalena vinā hetubhāvasseva abhāvato hetuvacanena phalasiddhi, nirodhassa ca sampāpanena maggassa hetubhāvo. Dukkhassa nibbattanena taṇhāya samudayabhāvoti imamatthaṃ saṅgahitameva atthato āpannattā. Yuttahetunāti yuttiyuttena hetunā buddhabhāvaṃ sādheti saccavinimuttassa bujjhitabbassa abhāvato saccasambodhaneneva ca tassa anavasesato buddhattā. Atthavacanañcetaṃ, payogavacanāni pana – brāhmaṇa, ahaṃ sammāsambuddho sabbathā aviparītadhammadesano, sammāsambuddhattā sabbattha aviparītamācikkhati yathāhaṃ sabbamaggadesakoti . Kiṃ pana bhagavā sayameva attano sammāsambuddhabhāvaṃ ārocetīti? Mahākaruṇāya aññesaṃ mahāvisayato. Tattha ‘‘ekomhi sammāsambuddho, sabbābhibhū sabbavidūhamasmī’’tiādīni (mahāva. 11; ma. ni. 1.285; 2.341; kathā. 405) suttapadāni idameva ca suttapadaṃ etassa atthassa sādhakaṃ.
“知者”者，谓知道。由‘断除’之义指示，谓果之解脱。岂非谓道乃应修炼之故？实诚如此，诸法皆可由知获得超越，此为知中所现证通达之性质。由此理路，可知诸法皆有此证达之性。果无者，即无因道，因词显示果证，断灭完成道之因性。以苦灭故，如渴爱之集起也，此理汇聚而得义。如是合理因故，以理之因成就佛之体，虽无离开谛理之现证，终证佛陀果位。本义如此，然训诂则专业用语如“婆罗门，我为正自觉者，常说不违之理”，正自觉性常宣不违法义，如我乃一切道导者。至于世尊自证其正自觉体耶？出于大慈大悲为他深广利益。此处“唯一正自觉者，诸天之王，智慧广大者，我即是也”等语（如大事经11、母尼经等）为经文语，为此义之佐证。
Sallakantanoti sallānaṃ samucchinnattā. Rogassāti kilesarogassa. Tasmāti apunapavattipādanena tikicchanato. Brahmaṃ vā seṭṭhaṃ sammāsambodhiṃ pattoti brahmabhūto. Evaṃ āgatāyāti iminā –
“断舌者”者，谓舌之断绝。病者即烦恼之病。因其不复发生，故得医治。谓为梵天、最佳者，得正觉者，谓成为梵者。如此作到者，以下语而明之——
‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;
“欲望为汝初军，愤怒谓为次军；
Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.
饥渴谓为第三，渴爱为第四军；
Thinamiddhaṃ tepañcamaṃ thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;
懈怠为汝第五，懈怠为第六，恐惧为第七军；”
Sattamī vicikicchā te, makkho thambho te aṭṭhamo.
第七者是疑惑，第八者是痴愚。
Lābho siloko sakkāro, micchāladdho ca yo yaso;
所获的名利、世间的尊敬，以及错误的名声；
Yo cattānaṃ samukkaṃse, pare ca avajānati;
轻视自身，轻蔑他人；
Esā namuci te senā, kaṇhassābhippahārinī’’ti. (su. ni. 438-441);
这就是你的军队，是黑暗者的依止。（《相应部·尼达那经》第438-441节）
Evaṃ vuttaṃ navavidhaṃ senaṃ saṅgayhati. Vase vattetvāti samucchindanena anuppādatāpādanena vase vattetvā. Kutoci abhayo nibbhayo.
如是说，这九种军队被聚集。『聚束聚合』谓通过碎裂断灭、不生不有的方式加以聚合。断灭处无所依止，无所畏惧。
Sayameva daṭṭhabbanti yena yena adhigato, tena tena parasaddhāya gantabbaṃ hitvā asammohato paccavekkhaṇāñāṇeneva sāmaṃ daṭṭhabbaṃ. Tenāha ‘‘paccakkha’’nti. Pasaṭṭhā diṭṭhi sandiṭṭhi. Yathā rathena jayatīti rathiko, evaṃ idaṃ maggabrahmacariyaṃ sandiṭṭhiyā jayatīti sandiṭṭhikaṃ. Atha vā diṭṭhanti dassanaṃ vuccati, diṭṭhameva sandiṭṭhaṃ, sandassananti attho. Sandiṭṭhaṃ arahatīti sandiṭṭhiko yathā vatthayugaṃ arahatīti vatthayugiko. Sandiṭṭhikaṃ phaladānaṃ sandhāya nāssa kāloti akālaṃ, akālameva akālikaṃ, na kālantaraṃ khepetvā phalaṃ deti, attano pana pavattisamanantarameva phalaṃ detīti attho. Atha vā attano phalappadāne pakaṭṭho kālo patto assāti kāliko, lokiyo kusaladhammo, idaṃ pana samanantaraphalattā na kālikaṃ.
应当自己亲眼见，所有所达到的境界，以此对他人怀信心，应当放下执着，不迷惑，凭借反观观察智慧，正见正觉地看清。故名为『正见』。正见是明了的见解，是眼见的见解。譬如战车夫见胜利一般，如此这条道与梵行显现胜利，故名为现见。或者『见』是指显现，见就是现见，显现即义。现见如阿拉汉，正如纤维束如阿拉汉纤维束。现见是为了结果赋予，不受时间制约，即是无时的；无时即是不受时间限制的，不以时间不同而阻碍结果，由自己境界状态的马上就给与结果，意思是如此。又或者论及自己的果报显现之时，称为『时机』，是世间良善法，这是其立即成果，不是时机性的。
§400
400. ‘‘Mahāyaññaṃ pavattayī’’tiādīsu kevalaṃ dānadhammādīsu yaññapariyāyasambhavato ‘‘brāhmaṇānaṃ yaññābhāvato’’ti vuttaṃ. Brāhmaṇā hi ‘‘aggimukhā devā’’ti aggijuhanapubbakaṃ yaññaṃ vidahanti. Tenāha ‘‘aggijuhanappadhānāti attho’’ti ‘‘bhūrbhuva? Sva?’’ Iti sāvittī pubbakattā mukhaṃ pubbaṅgamaṃ . ‘‘Mukhamiva mukha’’ntiādīsu viya idhāpi padhānapariyāyo mukhasaddoti dassento ‘‘manussānaṃ seṭṭhato rājā ‘mukha’nti vutto’’ti āha. Ādhāratoti ogāhantīnaṃ nadīnaṃ ādhārabhāvato paṭisaraṇato gantabbaṭṭhānabhāvato. Saññāṇatoti candayogavasena ajja asukanakkhattanti paññāyanato. Ālokakaraṇatoti nakkhattāni abhibhavitvā ālokakaraṇato. Sommabhāvatoti sītahimavāsītavātūpakkharabhāvato. Tapantānanti dīpasikhā aggijālā asanivicakkanti evamādīnaṃ vijjalantānaṃ. Āyamukhaṃ aggadakkhiṇeyyabhāvena.
“四百．‘兴起大祭’等语中，仅于布施法等祭祀仪式中，因祭祀范畴而说‘婆罗门的祭祀存在’。婆罗门们实则以‘火为首诸天’为意，先作火祭并燃烧。基于此，说‘火供供养’的义理，即‘众生世界、天界、人界’。此处用的是诗句体的前行谓语，意为‘正如面庞迎向面庞’等，现今亦用此类表达说明“首领”之意，说‘人中至尊王称“首领”’。‘依托’是指河流的依托性，作为回归之处。‘知觉’乃观测星辰之合，今日意即显智。‘光照作用’为星辰所覆盖的照明境界。‘温软状态’是指寒冰雪冷风之柔和状态。‘燃烧者’指灯芯火光及火舌等的光焰。此首（面）即火之显现、供火处也。
Dibbacakkhu dhammacakkhu paññācakkhu buddhacakkhu samantacakkhūti imehi pañcahi cakkhūhi. Te saraṇassāti te saraṇassa ca, te saraṇabhāvamūlakattā itaradvayassa ca, yathāvutta te-padena vuttatthato parassa cāti attho. Idaṃ vuttaṃ hoti – ‘‘te tuyhaṃ, itarassa ca saraṇassa aho ānubhāvo’’ti. Āvuttivasena vā te saraṇassāti ettha attho vibhāvetabbo – tuyhaṃ saraṇabhūtassa ca itarasaraṇassa ca ānubhāvoti. Sesaṃ suviññeyyameva.
天眼、法眼、智慧眼、佛眼及无处不在的眼，这五种眼中皆有“皈依”之义。此“皈依”不仅指其本身，还延及他者，依教下三种“皈依”语句之义解，谓“它们为自身皈依与他方皈依之体现”。余义详尽不可混淆。
Selasuttavaṇṇanāya līnatthappakāsanā samattā. · 《塞罗经注释》的隐义阐明已完成。
3. Assalāyanasuttavaṇṇanā第三：《阿萨拉耶那经》注释
§401
401. Aññamaññavisiṭṭhattā visadisaṃ rajjaṃ virajjaṃ, virajjato āgatā, tattha jātāti vā verajjakā, evaṃ jātā kho pana te, yasmā vatthābharaṇādivibhāgena nānappakārā honti, tasmā vuttaṃ ‘‘nānāverajjakāna’’nti. Aṭṭhakathāyaṃ pana verajjasseva vasena nānappakāratā vuttā. Yaññupāsanādināti yaññānubhavanamantajjhenadakkhiṇapariyesanādinā. Catuvaṇṇasādhāraṇanti khattiyādīnaṃ catunnaṃ vaṇṇānaṃ sādhāraṇaṃ saṃsārasuddhipāpatassanaṃ. Nhānasuddhiyāti titthasamuddakhātesu mantajappanapubbakaṃ sāyaṃtatiyaudakorohanādinhānasuddhiyā. Bhāvanāsuddhiyāti paramajotibhūtāya purisabhāvanāsaṅkhātāya suddhiyā. Vāpitasiroti oropitakeso. Tameva hi siro vāpitanti vuccati.
四百零一．众生彼此殊异，国土清净无染，众生不结恶因所生。故说“多样无染者”。论释中谓无染者即不同相应存在。祭祀修习等，即指祭祀体验、奉献与对南方之地渴愿等。四阶平常谓王族四姓中具共通之清净与肯定轮回无疑。浴净指礼法起因，含淫及咏唱等前行洁净。修习净指得根本光明，陷入正法修行中的身心净。浑身是指修成形毛，此即涂抹头毛。头涂即涂头发，称涂头者。
Sabhāvavādīti yathābhūtavādī. Pabbajantāti brāhmaṇapabbajjaṃ upagacchantā, tasmā brāhmaṇānaṃ pabbajjāvidhānaṃ sikkhantena bhotā ‘‘brāhmaṇāva sujjhanti, no abrāhmaṇā’’ti ayaṃ vidhi sahetuko saupādāno sakkaccaṃ uggahito, tasmā tuyhaṃ parājayo natthi…pe… evamāhaṃsu.
所谓本性论，即实相论。出家者，即前往婆罗门出家的修行者。由此，婆罗门出家仪轨与教义之承继：“婆罗门由此觉悟而非非婆罗门”，此因缘理由各有不同，偶有所起故，当此无败坏……如是说。
§402
402.Laddhibhindanatthanti ‘‘brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā’’ti evaṃ pavattaladdhiyā viniveṭhanatthaṃ. Puttapaṭilābhatthāyāti ‘‘evaṃ mayaṃ pettikaṃ iṇadhāraṃ sodheyyāmā’’ti laddhiyaṃ ṭhatvā puttapaṭilābhatthāya. Ayañhettha adhammikānaṃ brāhmaṇānaṃ ajjhāsayo. Nesanti brāhmaṇānaṃ. Saccavacanaṃ siyāti ‘‘brahmuno puttā’’tiādivacanaṃ saccaṃ yadi siyā brāhmaṇīnaṃ…pe… bhaveyya, na cetaṃ atthi. Mahābrahmuno mukhato jātoti vādacchedakavādo mukhatojātacchekavādo. Assalāyanoviññū jātiko ‘‘nirakkhepaṃ samaṇena gotamena vutta’’nti jānantopi sahagatānaṃ brāhmaṇānaṃ cittānurakkhaṇatthaṃ ‘‘kiñcāpi bhavaṃ gotamo’’tiādimāha.
四百零二．断诤之义谓“婆罗门即为梵天子，自口而生称‘梵生者’”，如此推演此断诤终结所得。‘子嗣所得’意谓“如是我们当净化苍穹众神”，此断言凭赖子嗣所得。此为非正法中婆罗门心理。若婆罗门言辞为真，“梵天子”等说为真，则不会有反例。所谓梵天生称者，言辞破断者即口生者破断论。如实通达者云“释迦尊者曾示宣‘不指控’”，为含两者之婆罗门守护心意而发“此亦有尊之”，如是演说。
§403
403. Idāni brāhmaṇova seṭṭho vaṇṇoti vādaṃ bhindituṃ ‘‘sutaṃ te yonakakambojesū’’tiādi āraddhaṃ. Yadi brāhmaṇova seṭṭho vaṇṇo, sabbattha brāhmaṇova seṭṭho bhaveyya, atha kasmā yonakakambojādijanapadesu brāhmaṇānaṃ seṭṭhabhāvo natthi? Evañhi tattha vaṇṇā , tasmā ‘‘brāhmaṇova seṭṭho’’ti laddhimattametaṃ. Tesu hi janapadesu janā ekajjhaṃ sannipatitvā sammantayitvā katikaṃ akaṃsu, dāsaṃ sāmikaṃ katvā itare sabbe taṃ pūjetvā tassa vase vattanti, yo tesaṃ ayyo hoti itare sabbe tassa dāsā honti, te katipayasaṃvaccharātikkamena tassa kiñci dosaṃ disvā taṃ tato ṭhānato apanetvā aññaṃ ṭhapenti, iti so ayyo hutvā dāso hoti, itaro dāso hutvā ayyo hoti, evaṃ tāva keci ‘‘ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’’ti ettha atthaṃ vadanti. Aṭṭhakathāyaṃ pana purimavaseneva tamatthaṃ dassetuṃ ‘‘brāhmaṇo sabhariyo’’tiādi vuttaṃ. Vayappatte putte asatīti idaṃ vakkhamānassa dārakassa dāyajjasāmikabhāvassa tāva dassanaṃ. Mātito suddhoti ettha yo mātito suddhattā ayyo, pitito asuddhattā dāso hoti, so eva pitito asuddhattā dāso hutvā mātito ayyo hotīti jātiṃ sambhedeti. Sova sabbena sabbaṃ hotīti na sakkā vattunti apare. Ko thāmoti mahante lokasannivāse anamatagge atīte kāle itthīnaṃ vā citte anavaṭṭhite dāsā dāsā eva honti, ayyā ayyā eva hontīti ettha ko ekantiko sahetuko avassayo, tassa sādhako siddhanto, kiṃ nidassananti attho.
四百零三．如今若谓婆罗门为首贵种姓，则应遍处皆为婆罗门之首贵，然为何在耆阇崛部落地无婆罗门首贵？因此称“婆罗门为首者”属祭祀称誉之语。彼国众人聚集，议定共制等级，立奴隶主，众人皆为其仆人，服侍其王。若有人违反，立刻被逐他地，替换成其他首领。此首领即成为奴隶，奴隶则成为首领，如此反复出现“成为首领亦成为奴隶，成为奴隶亦成为首领”，扬者谓之。论释亦有旧例，称“婆罗门为庶民长者”等。若言岁数长者之子为不洁，则以此论述童子配偶关系，幼年男孩为妇女丈夫为例。母亲如洁净者为首，父亲不洁者为奴，则父亲不洁者为奴且母亲为首，此即出生差别。又言诸大城世界长存于往昔时间，妇女心念不一，奴隶始终如奴隶，长者始终为长者，中无单一因缘理由。此理令其生成成就，其义何？
§404
404.Sukkacchedakavādo nāmāti ‘‘brāhmaṇova sukko vaṇṇo’’ti evaṃ vutto sukkacchedakavāro nāma.
有一种名为“善断说”的学说，其名意为『如婆罗门之善色』。此说谓善断者，正如婆罗门所具有的美好色相，故得名善断说。
§408
408.Sabbasmiṃ aggikiccaṃ karonteti etena yathā yato kutoci nissayato uppanno aggiupādānasampanno aggikiccaṃ karoti, evaṃ yasmiṃ kasmiñci dāsakule jāto upanissayasampanno sammāpaṭipajjamāno saṃsārato sujjhati evāti dasseti.
「在一切处所从事火业」者，是说如某处某因缘所生，具火之缘起、执持火业，于此处所从事火业。以此类比，某人若生于某家族，具依止条件，正行善法，则能离轮回出离生死，此义由此显示。
§409
409.Pādasikavaṇṇoti antarāḷavaṇṇo. Etesanti khattiyakumārena brāhmaṇakaññāya uppannaputto, brāhmaṇakumārena khattiyakaññāya uppannaputtoti etesaṃ dvinnaṃ māṇavakānaṃ. Matakabhatteti mate uddissa katabhatte. Thālipāketi katamaṅgalabhatte.
「足相色」者，意指界间色相。所谓此者，为指武士之子与婆罗门女子所生之子，或婆罗门男子与武士女子所生之子，此为二种人类。所谓“母乳供养”者，即所给养之食。所谓“盘器”者，所用之法器。
§410
410.Tumheti jātisāmaññato māṇavaṃ brāhmaṇehi saddhiṃ ekajjhaṃ saṅgaṇhanto āha. Ko nu khoti avaṃsiro isivādo, tesaṃ brāhmaṇīsīnaṃ asāmatthiyadassanena jātiyā appamāṇataṃ vibhāvetuṃ gāmadārakavesena upagacchi. Tena vuttaṃ ‘‘gāmaṇḍalarūpo viyā’’ti. Koṇḍadamakoti adantadamako.
「汝等」者，指世间人类，根据婆罗门之习俗聚合而成一体。问曰：何者为种族？此系由婆罗门之不可思议之见所致。后以村童家舍之状观察以辨别其不具局限之种族性，故云『村中人形之类』。所谓「凶暴者」者，即指猛兽。
§411
411. Janetīti janikā janetti. Janako pitāti etthāpi eseva nayo. Gandhabbapañhanti gandhabbassa mātukucchiyaṃ uppajjanakasattassa khattiyabhāvādipucchaṃ. Dabbigahaṇasippampi ekā vijjā veditabbā. Tattha kira kusalo yaṃ kiñci āhārūpagapaṇṇapupphaphalabījaṃ antamaso elālukampi gahetvā bhesajjehi yojetvā pacanto sappimadhuphāṇitehi samānarasaṃ katvā sampādetuṃ sakkoti, puṇṇopi tādiso, tena ñātaṃ tvaṃ dabbigahaṇasippamattampi na jānāsīti sambandho. Saddhoti kammaphalasaddhāya saddho, pothujjanikeneva ratanattayapasādena pasanno. Tenevāha – ‘‘upāsakaṃ maṃ bhavaṃ…pe… saraṇaṃ gata’’nti.
「生者」者，即生母之意。生者父者亦同此说。所谓“香鬼疑问”者，为香鬼母怀疑其为武士出身等之问。采药技能亦为一门可学之艺。其间有巧者能采药取药，将诸食物、叶、花、果、种子，乃至泥土与蜂蜜等合理配制，煎煮合制成药剂，味亦均同，虽成满物亦不知其技艺。因此者，你不识采药技艺之事。所谓“信”者，意为因信业果而生之信心，乃大众所乐闻之道理。于是云：「求受供养菩萨依正法僧寻求庇护」。
Assalāyanasuttavaṇṇanāya līnatthappakāsanā samattā. · 阿萨拉亚那经注释之隐义阐明完毕。
4. Ghoṭamukhasuttavaṇṇanā四、果德穆卡经注释
§412
412. Khemiyā nāma rañño deviyā ropitattā taṃ ambavanaṃ khemiyambavananti vuccatīti vadanti. Dhammikoti dhammayutto sabbasova adhammaṃ pahāya dhamme ṭhito. Paribbajati pabbajati etenāti paribbajo, gharāvāsato nikkhamanapubbakaṃ liṅgaggahaṇavasena sīlasamādānaṃ. Etthāti etasmiṃ paribbaje. Sabhāvoti taṃ paribbājaniyaṃ, tehi tehi paribbājakehi anuṭṭhātabbo paṭipattidhammasaṅkhāto sabhāvo. Dhammova pamāṇanti etena mayaṃ ahirimanā cittassa yathāupaṭṭhitaṃ kathema, tasmā taṃ appamāṇaṃ, yo panettha avitatho dhammo, tadeva pamāṇaṃ. Adhigatapaṭipattisaṅkhāto sabhāvo atthi, tassa tumhehi tumhehi bahunā nānāsandassanādi kammena idha bhavitabbaṃ, bahudevettha vattabbanti adhippāyo.
所谓“Khemiya”者，为王后所栽之花园，亦称“Khemiyambavana”。所谓“法”者，意指善法乃摒弃邪法之正法。所谓“出家”者，指断舍家宅，初起行持戒律之标志。此处所示即本出家。所谓“性”者，即具足行出家之本性，依此性与诸出家者相应，行持戒律已成常规之出家方式名为“性”。法即为尺度，吾人因照此度量而察己心之清净故，故曰此度量无限。若有不违此法，即应依此尺度。已获之修学法性存有，诸汝等当以多种各种分别修习，广泛依别法行事，诸多众中亦当如此，名谓统摄。
§414
414.Sārattarattāti sārajjanavasena rattā, bahularāgavasena abhirattāti attho. Attanā ñāpetabbamatthaṃ anuggahāpeti bodhetīti anuggaho, ñāpitakāraṇaṃ, saha anuggahenāti sānuggahā. Tenāha ‘‘sakāraṇā’’ti. Kiṃ pana taṃ kāraṇaṃ? Imassādhippāyo ‘‘natthi dhammiko paribbajo’’ti mayā vutto, addhā panāyasmā udeno yāthāvato dhammikaṃ paribbajaṃ me ācikkhatīti. Tenāha ‘‘vuttañheta’’ntiādi.
『喜欢、喜好』者，如同热衷于建筑之工匠之于建筑，或者多以爱好之心而乐于所好。其义在于应当自己察知、理解的对象，助益且令其明了，此即『助缘』，是为助持、助益之意。故称为“因缘”。那么此因缘为何？即关于此中的统御法门，我已曾言『无法之游方者不存在』，同时长老乌得那真实讲述了符合法的游方，于是称为“有所宣说者”等等。
§421
421. Sabbamidaṃ thāvarajaṅgamaṃ purisakataṃ, tasmā yaṃ kiñci katvā attā posetabbo rakkhitabboti lokāyatanissito nītimaggo ghoṭamukhakanto, tasmā āha ‘‘etassa kira jānanasippe’’tiādi. Saggenibbatto nāma natthi akattabbameva karaṇato. Devalokapariyāpannadhanaṃ manussānaṃ upakappapuññābhāvato pubbe attanā nihitadhanaṃ ‘‘asuke cā’’ti ācikkhitvā gato. Sesaṃ suviññeyyameva.
『一切现法，无论静止或流转，皆由有人所有』。因此，无论何物皆应由自己所作所养护保护，因依诸世间之地、因缘而得之正行之道，所依正而奋发如鸣钟之口。如是故说“此为持守职业之本业”等等。天界之所依赖者实无可执，且因众生前世所积之善业加持，今生所藏之财富虽昼夜不灭，仍被示现为“非悦乐”而已。其余可悉皆知。
Ghoṭamukhasuttavaṇṇanāya līnatthappakāsanā samattā. · 果德穆卡经注释之隐义阐明完毕。
5. Caṅkīsuttavaṇṇanā五、占基经注释
§422
422.Tasminti sālavane. Uttarena opāsādanti opāsādagāmassa uttaradisāyaṃ. Uttarenāti ena-saddayogena hi opāsādanti upayogavacanaṃ. Ajjhāvasatīti ettha adhi-ā-saddānaṃ anatthantarataṃ hadaye katvā āha ‘‘vasatī’’ti. Idāni tesaṃ atthavisesabhāvitaṃ dassento ‘‘abhibhavitvā vā āvasatī’’tiādimāha. Etthāti opāsādapade. Sattussadantiādīsu pana kathanti āha – ‘‘tassa anuppayogattāva sesapadesū’’ti. Upa-anu-adhi-iti-evaṃ-pubbake vasanakiriyayāṭṭhāne upayogavacanameva pāpuṇātīti saddavidū icchantīti āha ‘‘lakkhaṇaṃ saddasatthato pariyesitabba’’nti. Tathā hi vuttaṃ ‘‘upasaggavasena panettha bhummatthe upayogavacanaṃ veditabba’’nti. Ussadatā nāmettha bahulatāti taṃ bahulataṃ dassetuṃ ‘‘bahujana’’ntiādi vuttaṃ. Āvajjitvāti parikkhipitvā.
此处说『沙罗林中』。北面名为“宝殿”，即宝殿道北侧之方位。北面，如此连结之词即谓宝殿，此为习用之词。所谓“东侧舍中”，此处以“住”二字心念以意为东侧有眷属舍，遂云“居住”也。如现在者，显示其词义之特殊“完全涵盖”、“逾越”也，遂言“已令其超越而居于舍中”等等。所谓此地，即谓宝殿之词。又于“七十声”等言处，称“因其不适合而于其它词尾省略”等。由其前后语素配合，得用此语词。此谓“词根达解，则当考察其语义之标志”。确有谕示所谓“本地以此词首为因明词，应当知之”。“声加之义，在此地以利益大众显示其众多义旨”。“作细分名目”，意为排比分说之意。
Raññā viya bhuñjitabbanti vā rājabhoggaṃ. Rañño dāyabhūtanti kulaparamparāya bhoggabhāvena raññā laddhadāyabhūtaṃ. Tenāha ‘‘dāyajjanti attho’’ti. Rājanīhārena paribhuñjitabbato uddhaṃ paribhogalābhassa seṭṭhadeyyatā nāma natthīti āha – ‘‘chattaṃ ussāpetvā rājasaṅkhepena paribhuñjitabba’’nti. Titthapabbatādīsūti nadītitthapabbatapādagāmadvāraaṭavīmukhādīsu. Nissaṭṭhapariccattanti muttacāgavasena pariccattaṃ katvā. Etesaṃ brāhmaṇagahapatikānaṃ.
如女王般应享用，此谓国王之财宝。所谓国王之赐予，即以家族世系之福报所得国土享用。以此说“赐于之义”。因若因与他物相扰攘争而享用，则无上正道之假定，乃言“需举伞护持，依国库而享用”。提到诸河山诸处，如恒河、提提洛巴达、山道、河口林缘等，均置无碍之妥当住处。此说所及，正为婆罗门及家主之属也。
§423
423. Ti sannipatitā. Yo koci viññūnaṃ icchito pañho, tassa pucchitassa yāthāvato kathanasamattho pucchitapañhabyākaraṇasamattho.Kulāpadesādinā mahatī mattā etassāti mahāmatto.
『三者集会』。愚者若欲问问题，其所问问，合于道理之答辩与释疑之能事者。由对诸家语句之认知，示其愚者也谓“大愚”，以此名号。
§424
424.Teti ‘‘nānāverajjakā’’ti vuttabrāhmaṇā. ‘‘Ubhato sujāto’’ti (dī. ni. ṭī. 1.303; a. ni. ṭī. 3.5.134) ettake vutte yehi kehici dvīhi bhāgehi sujātatā viññāyeyya, sujātasaddo ca ‘‘sujāto cārudassano’’tiādīsu (ma. ni. 2.399; su. ni. 553; theragā. 818) ārohapariṇāhasampattipariyāyoti jātivaseneva sujātataṃ vibhāvetuṃ ‘‘mātito ca pitito cā’’ti vuttaṃ. Anorasaputtavasenapi loke mātupitusamaññā dissati, idha panassa orasaputtavaseneva icchīyatīti dassetuṃ ‘‘saṃsuddhagahaṇīko’’ti vuttaṃ. Pitā ca mātā ca pitaro, pitūnaṃ pitaro pitāmahā, tesaṃ yugo pitāmahayugo, tasmā yāva sattamā pitāmahayugāti evamettha attho daṭṭhabbo. Yugasaddo cettha ekasesanayena daṭṭhabbo ‘‘yugo ca yugo ca yugā’’ti. Evañhi tattha tattha dvinnaṃ gahitameva hoti. Tenāha – ‘‘tato uddhaṃ sabbepi pubbapurisā pitāmahaggahaṇeneva gahitā’’ti. Purisaggahaṇañcettha ukkaṭṭhaniddesavasena katanti daṭṭhabbaṃ. Evañhi ‘‘mātito’’ti pāḷivacanaṃ samatthitaṃ hoti. Akkhittoti appattakhepo. Anavakkhittoti saddhathālipākādīsu na avakkhitto. Jātivādenāti hetumhi karaṇavacananti dassetuṃ ‘‘kena kāraṇenā’’tiādi vuttaṃ. Ettha ca ubhato…pe… pitāmahayugāti etena brāhmaṇassa yonidosābhāvo dassito saṃsuddhagahaṇikabhāvakittanato. Akkhittoti iminā kiriyāparādhābhāvo. Kiriyāparādhena hi sattā khepaṃ pāpuṇanti. Anupakuṭṭhoti iminā ayuttasaṃsaggābhāvo. Ayuttasaṃsaggampi hi paṭicca sattā akkosaṃ labhanti.
『多种纯净族姓』，谓昔时婆罗门如是言。『双方具良好出身』语，若于此有二者之间一分为二说者，称良好家出词。良好家出者，有“美好显现”等含意。如释义为升高、圆满、至极之变化转变过程，犹如出身之意。即便有地主子女，世间上依然视父母平等之义。此处欲显示如一父母之类比，称此为“一净根世家”。今亦谓父母即父母之父母为祖父母，祖父母以此类推，则至第七代祖父母止。故一称“代次”，意谓代代相同。此“代”字，在此以不断连用而显现“代代”之义。有如此二处而成。故言“由此以上凡所有者，一切均由祖父母之联合所承受”。男族继受意义，则以扬抬义句显示。又谓“以母亲词语为准”，称之为“语精简”。“叙述不详”，谓佛教某部说法中未详实阐述。以「纯净论」即论及因果条件意，欲显此因缘，为何故者，称“以何因缘”等语。此中谓双方……祖父母代之说，显示婆罗门无疑祖先起源之义，且以纯净之根基为因。谓“叙述不详”即不犯行为罪过。因行为罪过者将命赴地狱。又谓“不近亲”即无不善交往之义。因无不善交往者，众生得免无明恼怒之苦。
Issaroti adhipateyyasaṃvattaniyakammaphalena īsanasīlo. Sā panassa issaratā vibhavasampattipaccayā pākaṭā jātāti aḍḍhatāpariyāyabhāvena vadanto ‘‘aḍḍhoti issaro’’ti āha. Mahantaṃ dhanamassa bhūmigatañceva vehāsaṭṭhañcāti mahaddhano. Tassāti tassa tassa. Vadanti ‘‘anvayato byatirekato ca anupasaṅkamanakāraṇaṃ kittemā’’ti.
『自在者』者，即因能导向统御地位之业果，而具有支配习性者。又其自在之性，因财富具足为缘而显著，故以『富裕』为同义语，说『富者即自在者』。『具大财』者，谓其财富既埋于地下，又藏于空中，故为拥有巨大财富者。『彼彼』者，即各各之人也。众人说：『以顺推法与逆推法，说明前往亲近之因由，是为何故？』
Adhikarūpoti visiṭṭharūpo uttamasarīro. Dassanaṃ arahatīti dassanīyo. Tenāha ‘‘dassanayoggo’’ti. Pasādaṃ āvahatīti pāsādiko. Tenāha ‘‘cittapasādajananato’’ti. Vaṇṇassāti vaṇṇadhātuyā . Sarīranti sannivesavisiṭṭho karacaraṇagīvāsīsādi avayavasamudāyo, so ca saṇṭhānamukhena gayhatīti ‘‘paramāya vaṇṇapokkharatāyāti paramāya…pe… sampattiyā cā’’ti vuttaṃ. Sabbavaṇṇesu suvaṇṇavaṇṇova uttamoti vuttaṃ ‘‘seṭṭhena suvaṇṇavaṇṇena samannāgato’’ti. Tathā hi buddhā cakkavattino ca suvaṇṇavaṇṇāva honti. Brahmavacchasīti uttamasarīrābho suvaṇṇābhoti attho. Imameva hi atthaṃ sandhāyāha ‘‘mahābrahmuno sarīrasadisena sarīrena samannāgato’’ti. Na brahmujugattataṃ. Akhuddāvakāso dassanāyāti ārohapariṇāhasampattiyā avayavapāripūriyā ca dassanāya okāso na khuddako. Tenāha ‘‘sabbānevā’’tiādi.
所谓『adhikarūpo』者，乃最尊贵体形；『uttamasarīro』为至上之身体。称阿拉汉为『dassanīyo』，即值得瞻仰者，故曰『dassanayoggo』。『pasādaṃ āvahatīti』者，谓致使心安乐，为『pāsādika』，故称「以生心安」。所谓『vaṇṇa』者，以『vaṇṇadhātu』为根，本义为色。『sarīra』即身体，是由手、脚、舌、皮肤等众器官构成，彼从构成之体块组成整体，谓之『saṇṭhānamukha』，故以此喻极佳属性如莲花之色彩胜过其他所有色彩，故云「为至胜色莲、全盛具足成就」。于各种色彩中，佛和天帝亦如金色至高无上。『brahmavacchasī』，意为至上身体莲花色（金色），此义显著，故谓大梵天以金色身体为荣；故言「具大梵身貌相之色」。非谓梵身时间长久。谓其不狭小，不微小，如不增不减的观照，随其能力圆满无遗，故曰『sabbānevā』等。
Yamaniyamalakkhaṇaṃ sīlamassa atthīti sīlavā, taṃ panassa rattaññutāya vuddhaṃ vaḍḍhitaṃ sīlaṃ assa atthīti vuddhasīlī, tena ca sabbadā samāyogato vuḍḍhasīlena samannāgato. Pañcasīlamattameva sandhāya vadanti tato paraṃ sīlassa tattha abhāvato tesañca ajānanato.
于『yamaniyama』即于戒律之规范，乃谓『sīla』；一切『sīla』皆赖此而立。其戒德因多时恒久和精进得以增长，故称为『vuddhasīlī』。因此，经常具备恒定增长的戒德，与之相应，故述『samāyogato』即总合之成就。论五戒为最高戒之代表，后又因戒之缺失及不知此理而有无戒之说。
Ṭhānakaraṇasampattiyā sikkhāsampattiyā ca katthacipi anūnatāya parimaṇḍalapadāni byañjanāni akkharāni etissāti parimaṇḍalapadabyañjanā. Atha vā pajjati attho etenāti padaṃ, nāmādi, yathādhippetamatthaṃ byañjetīti byañjanaṃ vākyaṃ, tesaṃ paripuṇṇatāya parimaṇḍalapadabyañjanā. Atthañāpanasādhanatāya vācāva karaṇanti vākkaraṇaṃ, udāharaṇaghoso. Guṇaparipuṇṇabhāvena tassa brāhmaṇassa, tena vā bhāsitabbaatthassa. Pūre puṇṇabhāve. Pūreti ca purimasmiṃ atthe ādhāre bhummaṃ, dutiyasmiṃ visaye. Sukhumālattanenāti iminā tassā vācāya mudusaṇhabhāvamāha. Apalibuddhāya pittasemhādīhi. Sandiṭṭhaṃ sabbaṃ dassetvā viya ekadesakathanaṃ. Vilambitaṃ saṇikaṃ cirāyitvā kathanaṃ. ‘‘Sandiddhavilambitādī’’ti vā pāṭho. Tattha sandiddhaṃ sandehajanakaṃ. Ādi-saddena khalitānukaḍḍhitādiṃ saṅgaṇhāti. Ādimajjhapariyosānaṃ pākaṭaṃ katvāti iminā cassa vācāya atthapāripūriṃ vadanti.
因成就地位及教学成就，或因某些不足，词句、音节、字母的范围称为『parimaṇḍalapadabyañjana』。或解为词、名等，出自所指之义而生字句，用以表达完整句义句法，谓作『parimaṇḍalapadabyañjana』。为达其义，可随声调以声韵表达，例如修辞或法规书写等方式。此种表达适合婆罗门，便于传达所说之义。称其为完全充实也。称满于早前意义之内涵。『sukhumālattanena』：以细腻巧妙表达。这种言辞适合未得觉者、烦恼重者。其方式为先展示全部内容而似一次连续讲述，拖延又细致而长久为说法之特质，故称「前后悬垂颇久言说」风格，名为『sandiddha-vilambitādi』的读本。此处『sandiddha』者，意义繁复难明，词句首尾、增减皆属，故称，并以此来完成言说义理。
§425
425.Sadisāti ekadesena sadisā. Na hi buddhānaṃ guṇehi sabbathā sadisā kecipi guṇā aññesu labbhanti. Itareti attano guṇehi asadisaguṇe. Idanti idaṃ atthajātaṃ. Gopadakanti gāviyā pade ṭhitaudakaṃ. Kulapariyāyenāti kulānukkamena.
『Sadisāti』指与十一相同之意。此谓佛之一切功德无处不及，绝无异类功德可比，故言『无有他能及』。余谓自护己德无等，此为此义。『Gopadaka』为牛名，意为立于牛脚之水；『Kulapariyāyena』意为家族依次传承。
Tatthāti mañcake. Sīhaseyyaṃ kappesīti yathā rāhu asurindo āyāmato vitthārato ubbedhato ca bhagavato rūpakāyassa paricchedaṃ gahetuṃ na sakkoti, tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharonto sīhaseyyaṃ kappesi.
此『tatthāti mañcake』者，示例曰「于狮子卧榻上」之意，如同恶龙者拉胡头目，因其身体形状异常伸展，无法阻隔如来庄严之形体，故无法承受其威力，正如奇特变化之神通所化，于狮子卧榻上而称。
Parisuddhaṭṭhena ariyanti āha ‘‘ariyaṃ uttamaṃ parisuddha’’nti. Anavajjaṭṭhena kusalaṃ, na sukhavipākaṭṭhena. Katthaci caturāsīti pāṇasahassāni katthaci aparimāṇāpi devamanussā yasmā catuvīsatiyā ṭhānesu asaṅkhyeyyā aparimeyyā maggaphalāmataṃ pivanti. Koṭisatasahassādiparimāṇenapi bahū eva. Tasmā anuttarācārasikkhāpanavaseneva bhagavā bahūnaṃ ācariyo. Teti kāmarāgato aññe bhagavatā pahīnakilese.
“以净地为准则”者，圣者以此说“圣者为至极之清净者”。此指不以无瑕疵之境为准，而以善法为准；且非以安乐之果为据。或言世上有四十八万亿众，或无限多天人、人类，皆因二十四处无数多无限量之道果饮用。乃至以亿亿千万数量计，其众亦多。由此，世尊乃无上教法之导师，对众多众生示现无上行为修学。由此可知，除世尊外，余人均为欲染之凡夫，已断烦恼者仅世尊一人。
Apāpapurekkhāroti apāpehi purakkharīyati, na vā pāpaṃ purato karotītipi apāpapurekkhāroti imamatthaṃ dassetuṃ ‘‘apāpe nava lokuttaradhamme’’tiādi vuttaṃ. Tattha apāpeti pāpapapaṭipakkhe pāparahite ca. Brahmani bhavā, brahmuno vā hitā garukaraṇādinā, brahmānaṃ vā maggaṃ jānātīti brahmaññā, tassā brahmaññāya pajāya.
“恶业观察”者，谓人以恶行先行，非前方作恶者。此“恶业观察”用以彰显其义，谓人以恶业承受新世间之果报等。于此，彼因恶业而生恶行并造恶果。若于婆罗门界及梵天界因敬重婆罗门尊位或为梵天利益而行善，即是知晓往生婆罗门界道理者，此种知见称为婆罗门智，亦利于众生。
Tiroraṭṭhātirojanapadāti ettha rajjaṃ raṭṭhaṃ rājanti rājāno etenāti katvā. Tadekadesabhūtā padesā pana janapado janā pajjanti ettha sukhajīvikaṃ pāpuṇantīti katvā. Pucchāya dosaṃ sallakkhetvāti sambandho. Bhagavā vissajjeti tesaṃ upanissayasampattiṃ cintetvāti adhippāyo. Navakāti āgantukabhāvena amhākaṃ abhinavā.
“Tiroraṭṭha”意为广阔之国家、领域。此处说王者统治国家、国民。或谓一特定地区民众聚居，即为邑邦，人民得安乐生活。问答中提及“罪过、证据”等关联内容。世尊思考诸法因缘所成之作用，并实践精进。新者，指以新来者之身份，自我为新生。
§426
426.Opāteti nippātetīti attho. Tathābhūto ca tattha pesitā hotīti vuttaṃ ‘‘pavesetī’’ti. Saṃpurakkharontīti sakkaccaṃ pubbaṅgamaṃ karonti. Tenāha ‘‘purato katvā vicarantī’’ti.
『投入』者，即令其落入之义。所谓已如此而被遣送至彼处，故说『令其进入』。『恭敬先行者』者，即以恭敬之心置于首位而行。故说『置于前方而行走』。
§427
427. Sudde bahi katvā raho sāsitabbaṭṭhena mantā eva taṃtaṃatthapaṭipattihetutāya padanti mantapadaṃ vedaṃ. Tenāha ‘‘vedo’’ti. Evaṃ kirāti paramparabhāvena ābhatanti ācariyaparamparāya ābhataṃ. Pāvacanasaṅkhātasampattiyāti pamukhavacanamhi udattādisampattiyā. Sāvittiādīhi chandabandhehi vaggabandhehi cāti gāyattīādīhi ajjhāyānuvākādīhi chandabandhehi ca vaggabandhehi ca. Sampādetvāti padasampattiṃ ahāpetvā. Pavattāroti vā pāvacanavasena vattāro. Sajjhāyitanti gāyanavasena sajjhāyitaṃ, taṃ pana padeneva icchitanti āha ‘‘padasampattivasenā’’ti. Aññesaṃ vuttanti pāvacanavasena aññesaṃ vuttaṃ. Rāsikatanti iruvedayajuvedasāmavedādivasena, tatthāpi paccekaṃ mantabrahmādivasena ajjhāyānuvākādivasena rāsikataṃ. Dibbena cakkhunā oloketvāti dibbacakkhuparibhaṇḍena yathākammūpagañāṇena sattānaṃ kammassakataṃ, paccakkhato dassanaṭṭhena dibbacakkhusadisena pubbenivāsañāṇena atītakappe brāhmaṇānaṃ mantajjhenavidhiñca oloketvā. Pāvacanena saha saṃsandetvāti kassapasammāsambuddhassa yaṃ vacanaṃ vaṭṭasannissitaṃ, tena saha aviruddhaṃ katvā. Na hi tesaṃ vivaṭṭasannissito attho paccakkho hoti. Aparāpareti aṭṭhakādīhi aparāpare, pacchimā okkākarājakālādīsu uppannā. Pakkhipitvāti aṭṭhakādīhi ganthitamantapadesu kilesasannissitapadānaṃ tattha tattha pade pakkhipanaṃ katvā. Viruddhe akaṃsūti brāhmaṇadhammikasuttādīsu (khu. ni. brāhmaṇadhammikasuttaṃ) āgatanayeneva saṃkilesikatthadīpanato paccanīkabhūte akaṃsu.
427。以净坛旁象征秘密之所在，称作“坛边”。此为理事之词源，意味着理事之地。故称为“利益”之智。由此，师承传统之教法相续绵延。本处“戒律语句之成就”依主文发端之音调而成。诗歌韵律包括音节、篇章等结构。造句为成词之功用。宣说者即是以歌声宣讲，经由王师等利众业，欲实现句义。谓以句义之准确得到成就。其他人则依戒律语句而论释。“赏鉴”指以医典、梵、婆罗门诸经等解说受乐之义，且各自因师承与诵诵而肯定精彩。以神眼观察，利用神通观察众生业行因果，凭借现前见证力及生前记忆观照远古婆罗门之师传等宝贵教法。通过宣讲，与佛陀正法契合而不同意则无。更有不同版本因时而起，昔日国王流通时开始。分章节并插入增补，以清除烦恼相应词句。逆义处见于婆罗门教义经或律藏，系为显明烦恼所故而附。
§428
428.Paṭipāṭiyā ghaṭitāti paṭipāṭiyā sambaddhā. Paramparasaṃsattāti ādāniyāya yaṭṭhiyā saṃsattā. Tenāha ‘‘yaṭṭhiggāhakena cakkhumatā’’ti. Purimassāti maṇḍalākārena ṭhitāya andhaveṇiyā sabbapurimassa hatthena sabbapacchimassa kacchaṃ gaṇhāpetvā. Divasampīti anekadivasampi . Cakkhussa anāgatabhavaṃ ñatvā yathāakkantaṭṭhāneyeva anupatitvā akkamanaṃva sallakkhetvā ‘‘kahaṃ cakkhumā kahaṃ maggo’’ti pariveditvā.
428。“依序进行”意指依照规定顺序相互连接。相传连续不断，称为世袭相续。以“由牙齿咬合”比喻关联紧密。若谓古者指由环形陋巷组成，盲人以手抚摸辨认环境，记录踪迹如踪迹记号，表明“何处有慧眼，何处是道”以示领悟。此乃观察未来之法，未观之处如未到过之地，谨慎考察。
Pāḷiāgatesu dvīsūti saddhā anussavoti imesu dvīsu. Evarūpeti yathā saddhānussavā, evarūpe eva paccakkhagāhinoti attho. Tayoti ruciākāraparivitakkadiṭṭhinijjhānakkhantiyo. Bhūtavipākāti bhūtatthaniṭṭhāyakā adhippetatthasādhakā, vuttavipariyāyena abhūtatthavipākā veditabbā . Etthāti etesu saddhāyitādivatthūsu. Ekaṃseneva niṭṭhaṃ gantuṃ nālaṃ anekantikattā saddhādiggāhassa. Upari pucchāya maggaṃ vivaritvā ṭhapesi saccānurakkhāya ñātukāmatāya uppāditattā. Passati hi bhagavā – mayā ‘‘saccamanurakkhatā…pe… niṭṭhaṃ gantu’’nti vutte saccānurakkhaṇaṃ ñātukāmo māṇavo ‘‘kittāvatā’’tiādinā pucchissati, tassa taṃ vissajjetvā saccānubodhe pucchāya avasaraṃ datvā tassa upanissaye upakāradhamme kathessāmīti. Tena vuttaṃ – ‘‘upari pucchāya maggaṃ vivaritvā ṭhapesī’’ti.
“巴利语中‘信’分为两种，即信念的回忆(信仰的念起)在此指这两种。所谓此种，犹如信念回忆，即此义理完全被体认证悟。信的三种属性包括喜欢、趁机思维、见解、沉迷、放逸与忍受。所谓因果后果，指真实法则的果报作为依归目的，若颠倒说则应知非真实义的果报。在此文中‘此’指这些信心等的对象。正因不可单独了达，非多元立场故信心等不可分离。又言上文提问后，阐述修道之路以维护真理，因起近亲欲乐而生。世尊观察后曾言：‘由我说“护持真理…最终得着”的话，学童将因“你讲的如何？”等问题提问，我当释疑并于此基础上宣说利益之法。’因此称‘于上文发问后，开示道理，立为维护真理之基。’
§430
430.Attānaññeva sandhāya vadati, yato vuttaṃ pāḷiyaṃ – ‘‘yaṃ kho panāyamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho’’tiādi. Lubbhantīti lobhanīyā yathā ‘‘apāyagamanīyā’’ti āha ‘‘lobhanīyesu dhammesūti lobhadhammesū’’ti. Yathā vā rūpādidhammā lobhanīyā, evaṃ lobhoti āha ‘‘lobhanīyesu dhammesūti lobhadhammesū’’ti. Tenevāha – ‘‘yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisatī’’ti (dī. ni. 2.400; ma. ni. 1.133; vibha. 203). Ese nayo sesapadadvayepi.
第四百三十条。此处说“仅就自我关系而说”，即说巴利语时：“若具寿者宣说法者，则此法深奥难解，难以了解。”所谓难陷阱者，即贪欲难除者，比喻为“引入地狱的”。又说“在贪欲境界者”即所谓贪爱法。换言之，如形色等法属贪著，故谓为贪。又以世间诸物如所爱、好色为例，“于此贪欲生起，遂得安住”。（出自《大念处经释》及《中部尼》）其余句无完译，此说法连贯双重结伴理。
§432
432.Nivesetīti ṭhapeti paṭṭhapeti. Payirupāsatīti upaṭṭhānavasena upagantvā nisīdati. Suyyati etenāti sotanti āha ‘‘pasādasota’’nti. Tañhi savanāya odahitabbanti. Dhāreti sandhāreti tattheva manaṃ ṭhapeti. Atthatoti yathāvuttassa dhammassa atthato. Kāraṇatoti yuttito hetudāharaṇehi upapattito. Olokananti evametanti yathāsabhāvato paññācakkhunā daṭṭhabbataṃ khamanti, tañca mahantassa maṇino pajjalantassa viya āvikatvā atthassa citte upaṭṭhānanti āha ‘‘idhā’’tiādi. Kattukamyatāchandoti kattukāmatāsaṅkhāto kusalacchando. Vāyamatītiādito catunnampi vīriyānaṃ vasena vāyāmaṃ parakkamaṃ karoti. Maggapadhānaṃ padahatīti maggāvahaṃ maggapariyāpannañca sammappadhānaṃ padahati, padahanavasena taṃ paripūreti. Paramasaccanti amoghadhammattā paramatthasaccaṃ. Sahajātanāmakāyenāti maggapaññāsahajātanāmakāyena . Tadevāti tadeva paramasaccaṃ nibbānaṃ. Tenevāha – ‘‘sacchikiriyābhisamayena vibhūtaṃ pākaṭaṃ karonto passatī’’ti.
第四百三十二条。所谓安置，意为设置、建立。所谓恭敬，是以恭敬之态亲近而坐。谓其安然入定者称为“宫殿入定”。于彼地须注意听闻。意即存心持守、专注以心立于法义。所谓‘义’，即依先前教说之法义。‘因缘’，即与因、果之举例相应而成。‘观察’，谓以智慧之眼按照自然现象观察视之，亦如发光宝珠般照耀义理，故称“此处”。所谓为立定意愿及兴趣，谓欲成就此工作之心。所谓努力等四力，依其威势而作努力。所谓道品精进，意即引导道行资粮并圆满精进。所谓至高真实，乃不虚妄真实。所谓生于慧体之，谓具生于正觉智慧体。此即至高真实涅槃也。故又言“由真理证悟成就，显现具足而得见者”。
§433-4
433-4.Maggānubodhoti maggapaṭipāṭiyā bodho bujjhanaṃ, yesaṃ kilesānaṃ samucchindanavasena maggappaṭivedho, tesaṃ paṭipassambhanavasena pavattamānaṃ sāmaññaphalaṃ, maggena paṭividdhāni saccāni, paramatthasaccameva vā anurūpabujjhananti adhippāyo. ‘‘Saccānuppattīti phalasacchikiriyā’’ti vuttaṃ. Evañhi sati heṭṭhā vuttā saddhāpaṭilābhādayo dvādasa dhammā saccānuppattiyā upakārā honti, tasmā vuttaṃ ‘‘tesaṃyevāti heṭṭhā vuttānaṃ dvādasanna’’nti. Nāyaṃ ‘‘tesaṃyevā’’ti padassa attho. Satipi kusalavipākādibhāvena nānatte vatthārammaṇabhūmikiccādivasena pana sadisāti upāyatova maggadhammā āsevitā bahulīkatā phalabhūtāti vattabbataṃ arahatīti taṃsadise tabbohāraṃ katvā ‘‘tesaṃ maggasampayuttadhammāna’’nti vuttaṃ. Evañhi āsevanāgahaṇaṃ samatthitaṃ, na aññathā. Na hi ekacittakkhaṇikānaṃ maggadhammānaṃ āsevanā, bahulīkammaṃ vā atthīti. Tulanāti vipassanā. Sā hi vuṭṭhānagāminibhūtā maggappadhānassa bahukārā tassa abhāve maggappadhānasseva abhāvato, evaṃ ussāho tulanāya chando ussāhassa bahukārotiādinā heṭṭhimassa uparimūpakārataṃ suviññeyyamevāti āha – ‘‘iminā nayena sabbapadesu attho veditabbo’’ti. Sesaṃ suviññeyyameva.
第四百三十三至三百三十四条。所谓道的觉悟，谓对道行之证悟、觉知觉发，藉以断除烦恼，知晓道所断诸实，及道所涉及之实亦获证实，此乃根本意志。所谓“真实的发生称为果实证悟”，此为经典所说。若依此正念，则十二种断疑收信等俱足，有利于真实显现之成就，故有言“正由于彼乃说成十二种”。“彼十二”非指“彼中之一”。虽同因业、因果的表现等事，论断尚有差异；然道法平等互济故广泛修习，并获果实，故称阿拉汉的相似义理。对此道法行持的取舍及守护，不得有他种尝试。道法之修习非一念瞬间，而需反复加强。所谓“比较”，即对观。观修乃成长渐进，对道心愿虽多，若无勤勉，则久无成就。由此勤勉驱使，方能发挥上方助缘。故言“应由此法则，于一切境界中，悉当了知其义”。此结语，显其终极认识深度。
Caṅkīsuttavaṇṇanāya līnatthappakāsanā samattā. · 占基经注释之隐义阐明完毕。
6. Esukārīsuttavaṇṇanā六、伊苏咖利经注释
§437
437.Koṭṭhāsanti maṃsabhāgaṃ. Laggāpeyyunti nhārunā vā vākena vā bandhitvā purisassa hatthe vā vasanagehe vā olambanavasena bandheyyuṃ. Satthadhammanti satthikesu satthavāhena paṇetabbaṃ āṇādhammaṃ. Tassa nikkhamanatthanti taṃ mūlaṃ satthikehi nittharaṇatthaṃ. Pāpaṃ assāti paricarantassa pāricariyāya ahitaṃva assa. Tenāha ‘‘na seyyo’’ti. Uccakulīnādayo dutiyavārādīhi vuccanti, idha upadhivipattisampattiyo pāpiyādipadehi vuttāti adhippāyo. Tenāha – ‘‘pāpiyoti pāpako lāmako attabhāvo assā’’ti. Seyyaṃsoti hitakoṭṭhāso, hitasabhāvoti attho. Uccakulīnatāti karaṇatthe paccattavacananti āha ‘‘uccākulīnattenā’’ti. ‘‘Vaṇṇo na khīyetha tathāgatassā’’tiādīsu (dī. ni. aṭṭha. 1.305; 3.141; ma. ni. aṭṭha. 2.425; udā. 53; apa. aṭṭha. 2.7.20; bu. vaṃ. aṭṭha. 4.4; cariyā. aṭṭha. 1.nidānakathā; 2.pakiṇṇakakathā; dī. ni. ṭī. 1.ganthārambhakathāvaṇṇanā; saṃ. ni. ṭī. 1.2.1; a. ni. ṭī. 1.1.1; vajira. ṭī. ganthārambhakathāvaṇṇanā; sārattha. ṭī. 1.ganthārambhakathāvaṇṇanā; netti. ṭī. ganthārambhakathāvaṇṇanā; ma. ni. ṭī. 1.1) viya vaṇṇasaddo idha pasaṃsāpariyāyoti āha ‘‘vessopi hi uḷāravaṇṇo hotī’’ti.
第四百三十七条。所谓Koṭṭhāsa，即肉块。应以粪液或言语等捆绑系住，或以手持、或倚于衣屋而束缚。所谓圣法，即应供奉于诸师，遵守他们之教导乃所应为。所谓出家之旨，是为传扬该圣事之根本宗旨。所谓恶，即与恶行相违，伤害他者而获恶果，故称“非善”。又言“不如”，意指次等或劣者。所谓“高贵出身”等名词按二次语法规律解释，此处系指因所产生之恶业果报，属其基本意涵。故称“恶即是恶质之本性”。所谓“优良”，即有益者，是其本性。所谓高出身，仅指个人所系事因，故言“因高贵之故”。“色彩不衰退”，此类文字，见于多处经论解释，如《长部尼》、《中部尼》等。此处“色声”等词，属称赞语义，故引言“实亦具备绚丽色彩”。
§440
440. ‘‘Niravo padasaddo soḷāragottassa akiṇṇamattikāpatto tiṭṭheyya asaṅgacārī’’ti vuttattā bhikkhā caritabbāva, ayaṃ tesaṃ kuladhammoti adhippāyo. Haritvāti apanetvā. Sattajīvo sattavāṇijako. Gopeti rakkhatīti gopo, ārakkhādhikāre niyutto. Asanti lūnanti tenāti asitaṃ, lavittaṃ. Vividhaṃ bhāraṃ ābhañjanti olambanti etthāti byābhaṅgī, kājaṃ.
因为曾说『索那拉果德之子无碍足迹行走，其钵中泥土不杂乱，独行无依』，所以托钵乞食本应当行，此乃彼等之家族传统——此为其意趣。『携走』者，即移除也。『卖命者』即贩卖生命之商贩。『守护者』谓守卫也，即任职于护卫之职务者。『所割者』者，即以此割除、收割之物，谓已割下之物。『负载各种重物、悬挂于此者』，即[Pali: byābhaṅgī]，乃承载货物之架具。
§441
441.Anussaratoti anussaraṇahetu kulavaṃsānussaraṇakkhaṇe khattiyotiādinā saṅkhyaṃ gacchati. Tenāha ‘‘porāṇe…pe… anussariyamāne’’ti. Uccanīcattajānanatthañca kulavavatthānaṃ kataṃ hotīti khattiyādikulakammunā tesaṃ catunnaṃ vaṇṇānaṃ sandhanaṃ jīvikaṃ paññapenti brāhmaṇā, tathāgato pana lokuttaradhammameva purisassa sandhanaṃ paññapeti tena sattassa lokaggabhāvasiddhito. Sesaṃ suviññeyyameva.
441.「追忆」者，是指追忆之因，即在追忆家族世系时，由于种姓如王族等故，便得以被计数。由此而说：「古时……谓追忆之中。」此外，为了体现出高低贵贱的出生之义，婆罗门们说明了家族世系的来由，为四种种姓乃至其相联结而维生其生计，称为族姓生活；而如来则仅以出世法为人之实质生计，乃是成为世间绝对根本的事实。其余义理应当圆融明了。
Esukārīsuttavaṇṇanā līnatthappakāsanā samattā. · 埃苏咖利经注释之隐义阐明已竟。
7. Dhanañjānisuttavaṇṇanā7. 达难迦尼经注释
§445
445.Rājagahaṃparikkhipitvā ṭhitapabbatassāti paṇḍavapabbataṃ sandhāyāha. Rājagahanagarassa dakkhiṇadisābhāge pabbatassa samīpe ṭhito janapado dakkhiṇāgiri. Taṇḍulapuṭakānaṃ pāli etthāti taṇḍulapāli. Tassa kira dvārasamīpe taṇḍulavāṇijā taṇḍulapasibbake vivaritvā paṭipāṭiyā ṭhapetvā nisīdanti, tenassa ‘‘taṇḍulapālidvāra’’nti samaññā ahosi. Sabbameva sassaṃ gaṇhātīti daliddakassakānaṃ divasaparibbayamattameva vissajjetvā sabbameva āyato nipphannaṃ dhaññaṃ gaṇhāti. Mandasassānīti mandanipphattikāni sassāni.
445.讲到「在王舍城附近的山」，是指那边的盘陀山。王舍城南方城边近山而立的地区，即南山界国。关于籼米容器的说法，巴利文中称为籼米器。传说此处城门旁有籼米商人，开设籼米磨坊并按顺序经营，故当地称为「籼米城门」。总体而言，这全是指贫民粮食的日常供给；贫苦农人每天按租值缴纳，收集并储存全部粮食。所谓安静的稻谷，指的是成熟而安置的稻穗。
§446
446.Iminā nayenāti dāsakammakarassa nivāsanabhattavettanānuppadānena maṅgaladivasesu dhanavatthālaṅkārānuppadānādinā ca posetabbo. Mittāmaccānaṃ piyavacanaatthacariyāsamānattatādi mittāmaccakaraṇīyaṃ kattabbaṃ, tathā ñātisālohitānaṃ. Tattha āvāhavivāhasambaddhena ‘‘amhākaṃ ime’’ti ñāyantīti ñātī, mātāpitādisambaddhatāya samānalohitāti sālohitā. Sammā dadantesupi asajjanato natthi etesaṃ tithīti atithi, tesaṃ attanā samānaparibhogavasena atithikaraṇīyaṃ kātabbaṃ, atithibalīti attho. Ñātakabhūtapubbā pettivisayaṃ upagatā pubbapetā, dakkhiṇeyyesu kālena kālaṃ dānaṃ datvā tesaṃ uddisanaṃ pubbapetakaraṇīyaṃ, petabalīti attho. Gandhapupphavilepanajālābhattehi kālena kālaṃ devatānaṃ pūjā devatākaraṇīyaṃ, devatābalīti attho, rājakiccakaraṇaṃ upaṭṭhānaṃ rājakaraṇīyaṃ. Ayampi kāyoti attano kāyaṃ sandhāya vadati. Imamatthaṃ sandhāyāha ‘‘iminā nayena attho veditabbo’’ti.
446.据此教诫，指的是奴仆、工匠等住宅的供养与薪饷必须按时赐予，有钱者则应供养衣饰等。亲友之间应互行关系平等、守护恭敬之行。此处「亲属血缘」指与父母等同类关系的血脉亲属，亲属因结婚而称为「我的这些人」，故称为亲属。善待来访宾客是基于无恶意，宜以共享之态招待来客，故应用宾客遣送之礼。称「宾客力」者，即宾客的身份、权责类义。先前所积累的地缘关系属于前世之债，在其合适时间施与布施，是之前世债务的偿还，称为「饥饿鬼力量」。诸如供奉天神、献花香油、用诸物供养天神皆属天神的供养仪轨，天神力量即其能力。供奉国王、为国王服务之事务称为王事，应属照料王事的事务。此「身」是就自身身躯而言。说此义者即说明「据此教诫该应了知此义」。
§447
447.Pañca dussīlyakammānīti niccasīlapaṭipakkhadhammā. Dasa akusalakammapathadhammā dasa dussīlyakammāni. Adhammacārī eva visamacārī kāyavisamādicaraṇatoti visamacārīpadassa attho visuṃ na vutto.
447.所谓五种恶行，是指常行恶戒的行为。十种不善业路径，即十种恶劣的行为业障；五恶行只是十恶行的一部分。故称「不法行者即是恶行者」。至于身心不洁之行为则未详细陈述。
§448-453
448-453.Osaranti apasakkanti, khīyantīti attho. Tenāha ‘‘parihāyantī’’ti. Abhisarantīti abhivaḍḍhanavasena pavattanti. Tenāha ‘‘vaḍḍhantī’’ti. Tatrāti brahmaloke. Assāti brahmaloke uppannassa dhanañjānissa. Tato paṭṭhāyāti yadā bhagavatā ‘‘eso, bhikkhave, sāriputto’’tiādi vuttaṃ, tato paṭṭhāya. Catusaccavinimuttanti niddhāretvā vibhajitvā vuccamānehi saccehi vimuttaṃ. Atthato pana tato pubbepi saccavimuttaṃ kathaṃ na kathesiyeva saccavimuttassa niyyānassa abhāvato.
448-453.「消减」及「衰败」之义，由此谓之「抛弃」。而「增长」指滋长扩展，由此谓之「增盛」。此乃指梵天世界。所谓「出生」，指梵天界现生富饶明智。继之「成就」指世尊宣说「此者，沙利迦尊者……」等四谛所获解脱之义。四谛的分别陈述，用辩证说法称为真理的解脱之意。至于更早阶段的解脱，因缺少对解脱果实的开示，故未加说明。
Dhanañjānisuttavaṇṇanāya līnatthappakāsanā samattā. · 达难迦尼经注释之隐义阐明已竟。
8. Vāseṭṭhasuttavaṇṇanā8. 瓦谢德塔经注释
§454
454.Jātiṃsodhetukāmā hontīti sahavāsīnaṃ brāhmaṇānaṃ kiriyā parādhena vā asāruppattena vā jātiyā upakkilesaṃ āsaṅkāya taṃ sodhetukāmā honti. Mante sodhetukāmā hontīti mantavacane ācariyamaticodanāya aññena vākyena kenaci kāraṇena saṃsaye uppanne taṃ sodhetukāmā honti. Antarāti vemajjhe, aññatthevā antarāsaddoti tassa aññā kathāti vacanaṃ avagantabbaṃ. Khantīmettānuddayādiguṇasampanno eva ‘‘sīlavāti guṇavā’’tiāha. Tehi sīlassa vissajjanakālepi ‘‘sīlavā’’ti vuccati. Sampannasīlattā vā tehi samannāgato eva hotīti āha ‘‘sīlavāti guṇavā’’ti. Ācārasampannoti sādhu ācāravatto.
454.「欲除去生起」之意，是指同修梵行者的仪轨修持，亦或由于犯戒导致的俗身肉体之染污想念，有去除之意。由思维而生生起的欲除去，或经师长训诫而在他人口中生起疑虑，皆含其义。所谓内间，即内心之中；他言所称「内间杂音」，是指应知的言语。忍耐、慈爱、精进等德行具备时，即称为有德。于戒律净除时亦称「有戒」，或因具备完整的仪轨而为有德，即谓「有德」。行为善良即称行为圆满。
§455
455.Sikkhitāti tevijjānaṃ sikkhitā tumhe, na dāni tumhehi kiñci kattabbaṃ atthīti attho. Paṭiññātāti paṭijānitvā ṭhitā.
已受具足学习者称为「学」。你们已经学习完毕，现在无需另外作为，这就是其义。所谓「已知」者，即已明白、不忘、坚定不移之意。
Vedattayasaṅkhātā tisso vijjā ajjhayantīti tevijjā. Tenāha ‘‘tivedāna’’nti. Tayo vede aṇanti ajjhayantīti brāhmaṇā, tesaṃ. Yaṃ ekaṃ padampi akkhātaṃ, taṃ atthato byañjanato ca kevalino adhiyino appapayogena. Niṭṭhāgatamhāti nipphattiṃ gatā amhā tevijjāya sakasamayassa kathane.
称三种知识为三明，即分别名色、感受及思想的知识称为三明。故谓之「三明」。婆罗门说三明乃分别三种知识而明察。单一字义乃意之显现，意中蕴含字义，仅凭单一用法难达深义。所谓「成就」者，指我们讲述三明时的最终归纳。
Manokammato hi vattasampadātikāraṇūpacārenāyamattho vuttoti āha – ‘‘tena samannāgato hi ācārasampanno hotī’’ti.
此意乃心之行为、行动、因缘及辅助成就而生，故说「由此俱足，为德行所成」。
Khayātītanti vaḍḍhipakkhe ṭhitanti attho. Sukkapakkhapāṭipadato paṭṭhāya hi cando vaḍḍhatīti vuccati, na khīyatīti. Vandamānā janā namakkāraṃ karonti.
所谓消灭者，意谓于成长阶段止息。根据月相，月亮走上升期称为成长，不谓为消减。众生行礼作揖以示敬重。
Atthadassanenāti vivaraṇena dassanapariṇāyakaṭṭhena lokassa cakkhu hutvā samuppannaṃ.
所谓彰显义理，指以详尽阐述的方式令众生洞察实理，如同成为世人之眼，令其了见现起的道理。
§456
456.Tiṭṭhatu tāva brāhmaṇacintāti – ‘‘kiṃ jātiyā brāhmaṇo hoti udāhu bhavati kammunā’’ti ayaṃ brāhmaṇavicāro tāva tiṭṭhatu . Jātidassanatthaṃ tiṇarukkhakīṭapaṭaṅgato paṭṭhāya loke jātivibhaṅgaṃ vitthārato kathessāmīti tesaṃ cittasampahaṃsanatthaṃ desetabbamatthaṃ paṭijānāti. Tattha aññamaññā hi jātiyoti idaṃ kāraṇavacanaṃ, yasmā imā jātiyo nāma aññamaññaṃ visiṭṭhā, tasmā jātivibhaṅgaṃ byākarissāmīti.
婆罗门之思考仍在：何以生为婆罗门？是业所致乎？此思维暂存。为说明生起现象，观察三种树木及昆虫，详述世间生起之差别，意在调和不同看法。此处以「生起」一词作因果名词，因三者各有殊异，故欲详细解说生起之区别。
Yasmā idha upādinnakajāti byākātabbabhāvena āgatā, tassā pana nidassanabhāvena itarā, tasmā ‘‘jātivibhaṅgaṃ pāṇāna’’nti pāḷiyaṃ vuttaṃ. Tesaṃ tesaṃ pāṇānaṃ jātiyoti attho. Evanti nidassanaṃ kathetvā nidassitabbe kathiyamāne. Tassāti vāseṭṭhassa. Kāmaṃ ‘‘tesaṃ vohaṃ byakkhissa’’nti ubhopi māṇave nissāya desanā āgatā, tathāpi tattha tattha ‘‘evaṃ, vāseṭṭha, jānāhī’’tiādinā vāseṭṭhameva ālapanto bhagavā tameva iminā niyāmena pamukhaṃ akāsi. Tena vuttaṃ ‘‘tassāti vāseṭṭhassā’’ti. Jātibhedo jātiviseso, jātiyā bhedo pākaṭo bhavissati nidassanena vibhūtabhāvaṃ āpāditena paṭiññātassa atthassa vibhūtabhāvāpattito. Āma na vaṭṭatīti kammanānatāya eva upādinnanānatāya paṭikkhepapadametaṃ, na bījanānatāya anupādinnanānatāya paṭikkhepapadanti dassetuṃ ‘‘kammaṃ hī’’tiādi vuttaṃ. Tassattho – taṃtaṃyonikhipanamattaṃ kammassa sāmatthiyaṃ, taṃtaṃyoniniyatā pana ye vaṇṇavisesā, te taṃtaṃyonisiddhiyāva siddhā hontīti taṃ pana yonikhipanakammaṃ taṃtaṃyonivisiṭṭha-visesābhibhūtāya payoganipphattiyā, asaṃmucchitāya eva vā paccayabhūtāya bhavapatthanāya abhisaṅkhatamevāti viññātabbapaccayavisesena vinā phalavisesābhāvato etaṃ samīhitakammaṃ patthanādīhi ca bhinnasattitaṃ visiṭṭhasāmatthiyaṃ vā āpajjitvā cakkhundriyādivisiṭṭhaphalanibbattakaṃ jāyati, evaṃ yonikhipanataṃyoniniyatavisesāvahatā hotīti. Therena hi bījanānatā viya kammanānatāpi upādinnakanānatāya siyā nu kho paccayoti codanaṃ paṭikkhipitvā paccayavisesavisiṭṭhā kammanānatā pana paccayoti nicchitanti daṭṭhabbaṃ.
由于此处依据应当解析为由取著所生之生起，且另有依示现之义，故言曰“众生之生起”，是为巴利文所称彼等诸生之“生起”之意也。如此示现，当阐述时亦应描述之，所言“其者”即指伐舍多。欲乐之理，即有“我为尔等述说”之言，二者均依学童而来，虽有此，佛陀亦于彼处说以“如是，伐舍多，应知”等语，专为伐舍多言。故言曰“其者，伐舍多也”。生起之别，乃生起之特殊现象，生起者之分别明显，由示现而显现之态应付，应从诸缘广博地分辨，乃知此理。确实如此，非轮回，而因业所造之聚合故，故非种子所造，无取著之灭除道理，应示以非种子、无取著者，以拒绝其误，故有“业灭”等语。其理则是——业为被织造者之劳作，所织之业命依种类而有差异，彼种类之业一经成就，即为特殊之种类业，此业命聚合运用时，缘生之不杂乱，无外缘而有，乃着于生起而独自存在，不过依缘之造作，于众生轮回之生起发生成果，故谓种类业织造之业，以其必然性，乃能生起具有眼根等之特殊果报。长老于种子意识似业意识亦应当是有取著之意识也，然则缘起所依明确，若拒以缘起分别，则种类业意识之缘无疑义，自应认定种类业意识亦为缘起类型。
Nānāvaṇṇāti nānappakāravaṇṇā. Tālanāḷikerādīnaṃ loke abhiññātatiṇajātibhāvato visesena gayhati abhiññātasotanayena. Jātiyā brāhmaṇovāti aṭṭhānapayutto eva-saddo, jātiyāva brāhmaṇo bhaveyyāti yojanā. Na ca gayhatīti tiṇarukkhādīsu viya brāhmaṇesu jātiniyatassa liṅgassa anupalabbhanato, pivanabhuñjanakathanahasanādikiriyāya brāhmaṇabhāvena ekantikaliṅganiyatāya mantajjhenādiṃ vinā anupalabbhanato ca. Vacībhedenevāti āhaccavacaneneva.
多种色彩，谓种种形状之彩相。此理如棕榈椰子等众生中，以世间通达之出世间智慧所认知不同类别的特化种类，或以“已知出世间之道源”为依，由此区别。生起及婆罗门者合称八处，谓各种所依处之意，称为“生起”。词义将“生起”为婆罗门之意连接起来。因谓不以棕榈树等为婆罗门，未觉察其生起之必然标记，纯以饮食作息、言语行为、婆罗门风仪为单一明显标记，没有发现生起之必然性也。言辞之差别亦可如此解说。
Kīṭe paṭaṅgetiādīsu jātinānatā labbhati aññamaññaliṅgavisiṭṭhatādassanā. Kunthā kīṭakā , khajjakhādakā kipillikā. Uppatitvāti uḍḍetvā uḍḍetvā. Paṭabhāvaṃ gacchantīti vā paṭaṅgā, na khuddakapāṇakā kīṭā nāma. Tesampi kīṭakānaṃ.
于昆虫、苍蝇等中，因不识生起而得异相明显。昆虫种类有瘸足、食腐者、吮吸者等。生起之意谓反复飞翔往返。谓蝇类，而非左右短翼的小昆虫也。此指昆虫之中也。
Kāḷakādayoti kalandakādayo.
所谓黑色者，即为黑色等类。
Udaraṃyeva nesaṃ pādā udareneva sampajjanato.
比喻其脚似腹，谓以腹部而觉知脚之所在也。
Saññāpubbako vidhi aniccoti dassento ‘‘udake’’ti āha yathā ‘‘vīrassa bhāvo vīriya’’nti.
以色法为先导，示无常义，如言“水中”者，表如“勇士之体为勇气”之示意也。
Pattasamudāye pakkhasaddoti ‘‘pattehi yantī’’ti vuttaṃ. Na hi avayavabyatirekena samudāyo atthi.
“Pattasamudāye pakkhasaddoti”指的是“由诸片段组成的声响”，意即“各片段彼此相依”之义。因为单一部分并不能成就整体集合。
Saṅkhepena vutto ‘‘jātivasena nānā’’tiādinā. Ettha padatthe dubbiññeyyaṃ natthīti sambandhamattaṃ dassetuṃ ‘‘tatrāyaṃ yojanā’’tiādi vuttaṃ. ‘‘Na hi brāhmaṇānaṃ edisaṃ sīsaṃ hoti, khattiyānaṃ edisanti niyamo atthi yathā hatthiassamigādīna’’nti idameva vākyaṃ sabbattha netabbaṃ. Taṃ saṃṅkhipitvā dassento ‘‘iminā nayena sabbaṃ yojetabba’’nti āha.
简约地说，“jātivasena nānā”等词指示的是“以种类区别”。此处文词难明，为示仅有关联故，说“‘tatrāyaṃ yojanā’”等词。然“非婆罗门头颅所限，亦非刹帝利独有规则，如同象之属类”，此话不可通行于各处。不可胡乱使用。简要说明，此为将整体联系起来的方式，谓“应以此方法统摄一切”。
Tassāti yathāvuttanigamanavacanassa ayaṃ yojanā idāni vuccamānā yojanā veditabbā.
故此，“yojanā”（结合、联结）者，即如前文所述、传说开示之结合方法，现当了知。
§457
457.Vokāranti vokaraṇaṃ, yena visiṭṭhatāya na vokarīyati jātibhedoti attho. Tenāha ‘‘nānatta’’nti.
“Vokāranti”意为发声作用，指明因相异故，不同种族不相混淆之义。故用“nānatta”表示各异。
Gorakkhādiupajīvanena ājīvavipanno, hiṃsādinā sīlavipanno, nikkhittavattatādinā ācāravipannoti. Sāmaññajotanā visese niviṭṭhā hotīti āha ‘‘gorakkhanti khettarakkha’’nti. ‘‘Goti hi pathaviyā nāma’’nti. Tehi tehi upāyehi sikkhitabbaṭṭhena sippaṃ, tattha kosallaṃ. Paresaṃ īsanaṭṭhena hiṃsanaṭṭhena isso, so assa atthīti isso yodhājīviko, issassa kammaṃ paharaṇaṃ, usuṃ sattiñca nissāya pavattā jīvikā issattaṃ. Tenāha ‘‘āvudhajīvika’’nti. Yaṃ nissāya assa jīvikā, tadeva dassetuṃ ‘‘usuñca sattiñcā’’ti vuttaṃ.
以牧牛等生计维持生命者，因践行戒律而远离暴行，因弃绝豪奢等行为而破除恶习，故此“gorakkha”即“田地守护者”之名。谓“goti”意为“土地”。依此种种方法修习具技艺，具智慧。对他人利益生嫉妒心者谓之“issā”，是战士生计者，通过嫉妒驱使其行为，依此业致生活，故称“武器生活者”。适以“āvudhajīvika”称之。所依生计，即“usu”即药材、“satti”即木炭。
Brahmaṃ vuccati vedo, taṃ aṇati jānātīti brāhmaṇo, jānanañca porāṇehi brāhmaṇehi vihitaniyāmena brāhmaṇehi katopasamena anuṭṭhānatapena yathā ‘‘ājīvasīlācāravipanno natthī’’ti brāhmaṇadhammikehi lokiyapaṇḍitehi ca sampaṭicchito, tathā paṭipajjanamevāti āha ‘‘evaṃ brāhmaṇasamayena…pe… sādhetvā’’ti. Evaṃ santeti evaṃ ājīvasīlācāravipannassa abrāhmaṇabhāve sati na jātiyā brāhmaṇo hoti, guṇehi pana ājīvasīlācārasampattisaṅkhātehi brāhmaṇo hoti, tasmā guṇānaṃyeva brāhmaṇabhāvakaraṇato catuvaṇṇavibhāge yattha katthaci kule jāto yo sīlādiguṇasampannatāya guṇavā, so vuttalakkhaṇena nippariyāyato bāhitapāpatāya brāhmaṇoti ayamettha brāhmaṇabhāve ñāyoti, evaṃ ñāyaṃ atthato āpannaṃ katvā. Nanti tameva yathāvuttaṃ ñāyaṃ. Yo brāhmaṇassa saṃvaṇṇitāyāti mātuyā ubhatosujātatādikulavaṇṇena saṃvaṇṇitāya pasatthāya yathārūpāya brāhmaṇassa mātā bhavituṃ yuttā, tathārūpāya mātarisambhūto. Etena catunnaṃ yonīnaṃ yattha katthaci visesaniṭṭhā katā. Tenāha ‘‘tatrāpi visesenā’’ti. Evaṃ sāmaññato visesaniṭṭhāvasena ‘‘yonijaṃ mattisambhava’’nti padassa atthaṃ vatvā idāni sāmaññajotanaṃ anādiyitvā visesajotanāvaseneva atthaṃ vattuṃ ‘‘yācāya’’ntiādi vuttaṃ. Parisuddhauppattimaggasaṅkhātā yoni vuttāti anupakkuṭṭhabhāvena parisuddhauppattimaggasaṅkhātā yā cāyaṃ yoni vuttāti sambandho. Tatopi jātasambhūtattāti tato yonito jātattā mātāpettisampattito sambhūtattā.
梵称“火”，婆罗门因无明而不知。昔昔婆罗门守旧传统戒律行持，依照“没有不合乎教义的生活方式”而修持，诸婆罗门世俗智者共识如此，故云“如此婆罗门时代……达成”。如是，有了此共识时，非因出生为婆罗门而为婆罗门，唯因德行、生活善习等品质所成，其德行为成婆罗门之因，故因品德而成婆罗门。如此推知实义。又云“称婆罗门者，意谓由母亲双方原生家族纯正称号所称，方为真正婆罗门，亦即名目上由母系姓氏所生”。由此四出生门有所不同，故云“那里亦有区别”。由此，以普通人所固有出生标志为出发点，去除世俗区分，改以品质表现为依据而论，称“祈求”及相关所说，现释“普通出身”，乃言外之意由此表明，故以“yācāya”等词解释。凡生起清净出生之道，即与生俱来，故言清净出生乃因生起之缘起。又此缘起，是指因出生而生，源于父母之德。
Visiṭṭhattāti samudāyabhūtā manussā rāgādinā visiṭṭhattā. Rāgādinā saha kiñcanenāti sakiñcano. Tatheva rāgādisaṅkhātena palibodhanaṭṭhena saha palibodhenāti sapalibodho. Sabbagahaṇapaṭinissaggenāti upādānasaṅkhātassa sabbassa gahaṇassa paṭinissajjanena. Yasmā bāhitapāpo attano santānato bahikatapāpo, tasmā tamahaṃ brūmi brāhmaṇanti attho vattabbo. Evarūpo etissā kathāya upadeso nānappakārato vibhatto, tasmā tattha tattha vuttanayeneva veditabbo.
所谓显著者，是指由诸欲等诸烦恼所生起的显著。所谓“诸烦恼”，即是烦恼之类。正如因烦恼而生起的觉悟境缘连同觉知，称为圆满觉知。所谓“圆满觉知”，是指断除一切执取之所依缘。因外境恶业为自身所生及其延续恶业，故此谓之“我即是婆罗门”。类似此类他方之说教，虽有多种差别，但应依其各自所述，分别理解之。
§458
458.Gahitadaṇḍesūti paresaṃ daṇḍena viheṭhanaṃ anidhāya ādinnadaṇḍesu.
458.有关侵夺刀杖者，谓不顾他人处罚而行窃盗罪的刑罚。
§459
459.Kiñci gahaṇanti taṇhāgāhādīsu kiñci gāhaṃ.
459.所谓“执取者”，是在渴爱等之中有所执持。
Yena kāmabhavena mānusakehi pañcahi kāmaguṇehi yuñjati, taṃ mānusakaṃ yogaṃ. ‘‘Mānusakaṃ yoga’’nti ettha ca ekadesaṃ gahetvā vuttaṃ, esa nayo ‘‘dibbayoga’’nti etthāpi. Sabbayogavisaṃyuttanti padadvayena vuttehi sabbakilesayogehi vippayuttaṃ.
以身处欲界而为五欲德所缠绕者，此即“身处欲界”之义。此处称为“身处欲界”，且在某地稍作取用，此乃所谓“天界之行”。“一切行于所缚者”，依二词之说即为断除一切烦恼缠缚之状态。
Ratinti abhiratiṃ āsattiṃ. Kusalabhāvanāyāti kāyabhāvanādi kusaladhammabhāvanāya ukkaṇṭhitaṃ. Vīriyavantanti vīriyasabbhāvena vīraṃ niddisati, vīrabhāvo hi vīriyanti.
“爱欲”是指对爱欲的乐趣与迷惑。“善法修习”是指身体修习等善法之培养所生的渴望。“有勇猛者”指具有勇猛一切的勇士状态，其中勇猛即勇力之意。
Sundaraṃ ṭhānanti nibbānaṃ. Sundarāya paṭipattiyā ariyapaṭipattiyā.
涅槃谓美好之处。美妙的修行，是高贵的修行。
Nibbattinti pariyosānaṃ. Atīteti atītakoṭṭhāse. Kiñcanakārakoti palibodhahetubhūto.
『Nibbatti』意为终结、完结。『Atīta』指过去的累积。『Kiñcanakāraka』则是表示缘起的原因。此三词连贯起来即表示终止、过去累积之因，是详细缘起之说明。
Asekkhe sīlakkhandhādike mahante guṇe. Pañcannaṃ mārānaṃ vijitattā vijitavijayaṃ.
这里说的是具备不可毁灭的戒蕴及其他重要功德，乃是战胜五魔（欲魔、色魔、无色魔、死亡魔和情爱魔）所体现的胜利和征服。
§460
460.Idaṃ ajānantāti ‘‘jātiyā brāhmaṇo’’ti idaṃ lokasamaññāmattanti ajānantā. Ye brāhmaṇesu nāmagottaṃ nāma tatiyaṃ diṭṭhābhinivesaṃ janenti, sāva nesaṃ diṭṭhi. Kataṃ abhisaṅkhatanti parikappanavaseneva kataṃ ṭhapitaṃ tadupacitaṃ, na hetupaccayasamāyogena. Samuccāti sammutiyā. Kā pana sā sammutīti āha ‘‘samaññāyā’’ti, lokasamaññātenāti attho. Sammā pana paramatthato ajānantānaṃ nāmagottaṃ evaṃ kappetīti āha ‘‘no ce’’tiādi. Taṃ pana asantampi paramatthato santatāyeva abhinivisanti, tesamayaṃ dosoti dassetuṃ ‘‘evaṃ pakappita’’ntiādi vuttaṃ. Tenāha bhagavā – ‘‘janapadaniruttiṃ nābhiniveseyyā’’ti (ma. ni. 3.331). Ajānantā noti ettha no-saddo avadhāraṇattho – ‘‘na no samaṃ atthi tathāgatenā’’tiādīsu (khu. pā. 6.3) viyāti āha ‘‘ajānantāva evaṃ vadantī’’ti.
此云“无明者”，即所言之“生者、婆罗门”，是世俗一般的说法。起于对婆罗门以名姓种姓作为第三个执着，执于所谓世俗见。此种见解不是经由因缘关系而确立，而是随意拟定、附加赘述。所谓约定（Samuccāti），乃是俗谛。至于所谓的“约定”所指，意谓世俗的公认说法。然若从真谛而言，不应以名姓种姓之类妄作；因此有“一若不如此等语”，述说即使这俗谛不成立，真谛中仍存在连续之观念，且此时发怒以显其错，称为“如是妄说”等。因之世尊云“不可执着国土乡名”，指明不可固着此类世俗名相。此“无明者”非音声所指，而是缘教言“如来所说不相同”等义，本以“无明者如是称之”。
Nippariyāyanti bhāvanapuṃsakaniddeso, nippariyāyena ujukamevāti attho, na pubbe viya ‘‘yo hi kocī’’ti pariyāyavasena. ‘‘Na jaccā’’ti gāthāya pubbaddhena jātivādaṃ paṭikkhipanto pacchimaddhena kammavādaṃ patiṭṭhapento. Tatthāti tissaṃ gāthāyaṃ. Upaḍḍhagāthāya vitthāraṇatthanti upaḍḍhagāthāya atthaṃ vitthāretuṃ ‘‘kassako kammunā’’ti vuttaṃ. Tattha purimāya catūhi pādehi, pacchime dvīhi dvinnampi sādhāraṇato attho vitthārito. Tattha kasikammādīti ādi-saddena sippakammavāṇijādi saṅgaho.
“终焉”指引导修行者的说明，意味由始至终一以贯之的行为，非先前有“某人”依序而行之义。有云“非出生”，诗句批判前世生起说，并以后世业果说予以确立。此乃指讽刺昔时的四句咒，后两句说明业果。上句即是这四句咒。补充诗句则为详细说明“谁以何业”，作为技能职业和买卖商人等集合的类名词。
Paṭiccasamuppādapadhānavacanaviññeyyo paccayo paṭiccasamuppādasaddassa attho paccayuppannāpekkhāya hotīti āha – ‘‘iminā paccayena etaṃ hotī’’ti. Yaṃ panettha vattabbaṃ, taṃ visuddhimagge (visuddhi. 2.570) taṃsaṃvaṇṇanāyañca (visuddhi. mahāṭī. 2.570) vuttanayena veditabbaṃ. Sammānāvamānārahakuleti sammānārahe khattiyādikule, avamānārahe caṇḍālādikule kammavasena upapatti hoti kammassa vipaccamānokāsakaratāya vinā tādisāya uccanīcakulanibbattiyā abhāvato. Aḍḍhadaliddatādi aññāpi hīnapaṇītatā.
缘起各章中“基础、根本词”是应当理解的。所谓缘即缘起语之意义；谓缘起有因缘依待故有生起。故云“由此缘此生”，要明其因缘支持关系。此义当依《清净道论》等经典注疏解说以明。所谓受辱及称为君主的阶级及被毁谤之贱民，因其行为反果不同。若无业报成立，亦无高尚与俚俗之别。诸种恶业如盗、邪行及恐怖恶名，不能由不善恶果消除。
Kammunāti cettha yathā lokapajāsattasaddehi eko evattho vutto, evaṃ sesasaddehipi, adhippāyaviseso pana tattha atthīti dassetuṃ ‘‘purimapadena cetthā’’tiādi vuttaṃ. Nāyaṃ loko brahmanimmito kammena uppajjanato. Na hi sannihitakāraṇānaṃ phalānaṃ aññena uppattidiṭṭhi yujjati. Tenāha ‘‘diṭṭhiyā paṭisedho veditabbo’’ti. Yaṃ panettha vattabbaṃ taṃ visuddhimaggasaṃvaṇṇanādīsuvuttanayena veditabbaṃ. Tathā lokassa paṭhamuppatti na brahmunāti ‘‘kammunā hi tāsu tāsū’’tiādi vuttaṃ. Tatiyena ‘‘ayaṃ loko ādito pabhuti pabhavakammunā vattatī’’ti vuttamatthaṃ nigameti.Vuttassevatthassa sūcanañhi nigamanaṃ. Taṃ pana niyamatthaṃ hotīti āha ‘‘kammeneva baddhā hutvā pavattanti, na aññathā’’ti . Catutthena padena. Yāyatoti gacchato. Nibbattatoti nibbattantassa. Pavattatoti pavattantassa.
此处讲“业”（Kammunā）一词及其构成之音节。在世间通用语音中，一词即代表一义，且此词多有余音残留。须明此音节特殊于文法，即所谓“先字之心意”。此世并非缘由婆罗门之业而自然生成。非以相互依存因果之果报而生起。故言“当知要驳逆其所执之见”，此为论述重点。此义须依《清净道论》注疏及其他论书加以体会。世间第一生成非由婆罗门所造业而来。第三意指“此世原初之强烈光明皆由业力所致”。此为论断来源之明示。由此得知业为必然，即“依缘果报，事无他因”，第四词“前行”之意谓行进；“生起”为“产生”之意；“运转”为“流转”之义。
Dhutadhammā visesato taṇhāya santattavasena vattantīti āha ‘‘tapenāti dhutaṅgatapenā’’ti. Methunavirati visesato brāhmaṇānaṃ brahmacariyanti sā idha brahmacariyenāti adhippetāti āha ‘‘brahmacariyenāti methunaviratiyā’’ti. Etenāti iminā ‘‘tapenā’’tiādīhi catūhi padehi vuttena. Seṭṭhenāti uttamena. Saṃkilesavisuddhiyā parisuddhena. Brahmanti brahmabhāvaṃ seṭṭhabhāvaṃ. So panettha atthato brāhmaṇabhāvoti āha ‘‘brāhmaṇabhāvaṃ āvahatī’’ti.
『净行』专指以断尽渴爱作为持续状态，故说“以净行净化痛苦”。“净行”中之禁欲专指婆罗门修持的梵行，此处以禁欲之梵行为修持目标，故称“禁欲即为梵行”。由此，以上所云的“以净行为基础”等四句，乃指此义。『至上』者，最胜之意。『无染清净』者，指由清净之心所成。『梵』者，指梵的境界及最高状态。此处意指梵之本义──婆罗门之德性，故曰“引导向婆罗门的德性”。
Brahmā ca sakko cāti sakkagarukānaṃ sakko sakkenapi garukātabbato, brahmagarukānaṃ brahmā brahmunāpi garukātabbato. Vijānatanti paramatthabrāhmaṇassa visesaṃ jānantānaṃ viññūnaṃ. Aviññuno hi appamāṇaṃ. Tenāha – ‘‘paṇḍitāna’’nti. Sesaṃ suviññeyyameva.
所谓“梵及萨咖”，乃指萨咖诸尊长之萨咖，以及以梵为尊长之梵。识者，指出知至上梵者即智慧。无智慧者则无此识能，故称“智者”。由此可知“博学者”之义。结语意在指出，其余者亦应如是深明。
Vāseṭṭhasuttavaṇṇanāya līnatthappakāsanā samattā. · 瓦谢德塔经注释之隐义阐明已竟。
9. Subhasuttavaṇṇanā9. 苏巴经注释
§462
462. Tudisaññāto gāmo nigamo etassāti todeyyo, tassa attajo todeyyaputtoti āha ‘‘tudigāmā’’tiādi. Ārādhakoti saṃrādhako. Dhammanisanti yasmā sampādanena paripūraṇena icchitā, tasmā vuttaṃ ‘‘sampādako paripūrako’’ti. Ñāyati nicchayena gameti nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenāti ñāyo, tato etassa sampādakahetubhāvato ñāyo dhammo ariyamaggo taṃ ñāyaṃ dhammaṃ. Tenāha ‘‘kāraṇadhamma’’nti. Anavajjanti avajjapaṭipakkhaṃ.
第四六二条。『双村』指村庄，『乡市』指聚落，应以此等为引申义，『其子』即指后裔，故称『双村子』等。『崇敬者』谓是敬意，因达成与圆满而被称为“达成者与圆满者”。『确定者』指坚定者，可达涅槃，或稱“斩断者”。依此理，涅槃是由成就之因缘，故法为圣道，称此为“因缘法”。“无过失者”是指无瑕疵且相对义相反者。
§463
463. Vaṭṭacārakato niyyātīti niyyānikaṃ īkārassa rassattaṃ ya-kārassa ca ka-kāraṃ katvā. Niyyāne vā niyuttaṃ, niyyānaṃ sīlanti vā niyyānikaṃ, tappaṭipakkhato aniyyānikaṃ. Sā pana atthato akusalakiriyāti āha ‘‘akusalapaṭipada’’nti.
第四六三条。“由于作业之故而去出”意指依照因缘分别，是由依赖而来的离去。于“因缘”之义中，合于戒律者称为因缘，“违反戒律者”不属因缘。此义是指为恶法之因故称“恶行”，故曰“恶行法”。
Bahubhāvavācako idha mahāsaddo ‘‘mahājano’’tiādīsuviyāti āha ‘‘mahantehi bahūhī’’ti. Atthoti payojanaṃ. Mahantānīti bahulāni. Kiccānīti kātabbāni. Adhikaraṇānīti adhikārajīvikārūpāni. Gharāvāsakammameva pañcabalikaraṇadasaatthaṭṭhānabhāvato lokayātrāya ca sampavattiṭṭhānabhāvato jīvitavuttiyā vā hetubhāvato gharāvāsakammaṭṭhānaṃ.
多义指此处宏大声响如“众生”等为多重用法，也称“依诸重要者”。“义者”指目的，“重大者”意指众多之义。“义务”意即必行之事。“事务”指管理生活的事物。居家修行是出于五力、十六事、三处和世界旅行等原因而必行住宿事。
‘‘Appakenapi medhāvī, pābhatena vicakkhaṇo;
“即使暂住聪慧者，才智敏锐精明……”（此句不完整，似为引文开头）
Samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhama’’nti. (jā. 1.1.4);
使自己激起，如同在点燃一微小的火焰一样。
Gāthāya vuttanayena cūḷantevāsikassa viya.
这如同在诗歌中所说，仿佛是末座沙门。
§464
464. Ayoniso pavattitaṃ vāṇijjakammaṃ viya apāyabhūtaṃ kasikammaṃ nidassanabhāve ṭhapetvā ayonisomanasikaraṇavasena pavattaṃ gharāvāsakiccaṃ sandhāyāha – ‘‘yathā kasi…pe… evaṃ gharāvāsakammaṭṭhānampī’’ti. Brāhmaṇabhatto ahosīti so kira bahū brāhmaṇe dhanaṃ datvā yaññaṃ kāresi. Uparīti ‘‘upari upaṭṭhātīti vadehī’’ti brāhmaṇehi attano samayena ācikkhāpitopi yathā upaṭṭhitameva kathetvā kālaṃ katvā niraye nibbatto, atha brāhmaṇā – ‘‘iminā amhākaṃ yaññe doso dinno’’ti kujjhitvā tassa kaḷevaraṃ susānaṃ netuṃ nādaṃsu. Athassa ñātakehi sahasse dinne taṃ sahassaṃ gahetvā gehato nīharituṃ adaṃsu. Kassapasammāsambuddhakāle chattiṃsa itthiyo ‘‘ekā vatthaṃ adāsi, ekā gandhaṃ, ekā sumanamāla’’ntiādinā taṃ taṃ dānamayaṃ puññaṃ katvā āyupariyosāne tāvatiṃsabhavane sakkassa devarañño paricārikā hutvā nibbattiṃsu sahassaaccharāparivārikā, sakkassa devarañño vejayantarathaṃ pesetvā pakkosāpitena guttilācariyabhūtena mahābodhisattena pucchitā taṃ taṃ attanā kataṃ puññaṃ byākariṃsu. Taṃ sandhāya vuttaṃ ‘‘sakalāya guttilavimānakathāya dīpetabba’’nti. Vaṇijjakammaṭṭhānaṃ vipajjamānanti ettha tassa vipajjamānākāro heṭṭhā vutto. Evaṃ pabbajjakammaṭṭhānampi vipajjamānaṃ appaphalaṃ hotīti ānetvā sambandho. Sīlesu aparipūrakārinotiādi tassa vipajjanākāradassanaṃ. Jhānādisukhanti ettha ādi-saddena abhiññāvipassanādisukhassa viya sabrahmacārīhi saddhiṃ sīlasampadādisukhassa saṅgaho daṭṭhabbo. Arahattampi pāpuṇāti pageva sekkhaputhujjanasampattiyoti adhippāyo.
第四百六十四条。若如同不正当发动的商业行为，属于堕落之业，不应展示之形迹而设立，因不正当心念所行而发动的居家生活职业，即如商业的境地布置一样。婆罗门巴特托说，他当时将大量财富施舍给许多婆罗门，举行祭祀。更上方说“更上方即善于侍奉者”，婆罗门们按他当时所教示的那样说：既已侍奉则详述之，完成时便入地狱，婆罗门们愤怒说道：“以此向我们祭祀，反招过失”便叫嚷着去嘶喊他的尸体。其亲族收集了约千具尸体后，欲将其遗体弃于家中。于正觉咖萨巴时代，有三十四名妇女分别受一件衣、香料、芬芳花环等布施，因行积福寿终后，作为萨咖天帝之侍女而生于天界。天帝萨咖派下眷属监视她们，问及各自所作的善业，她们逐一陈述。因而有说法称，应当以完整的妓院故事加以说明。指此商业职业为败坏状况，此处所说之败坏状况相较于下文所说更低。如此出家职业若败坏，也必然成果微薄，故引申相关。对此戒律不能圆满守持等，即表现了其败坏状态。禅定之乐等，以初声表明，是与超越禅定与预察通达之乐相类，集体论述戒律圆满之乐。乃至于阿拉汉境界亦能获得，此乃外行俗人果德之任意比喻。
Cāgasīsenāti padhānabhūtena cāgena dānena taṃ avassayaṃ katvā. Ettha te na koci aphāsukabhāvoti. Ujukaṃ katvā aviruddhaṃ katvā, sampayojetvāti attho. Tapacariyanti aggiparicaraṇaṃ, tapacariyañca brahmacariyaggahaṇā duṭṭhullabhāvato.
所谓布施生活者，即以布施为根本，以捐赠为依止。这里诸人无一有不真诚之意。直率行事，不相违背，即为“齐心合力”之意。苦行修习，奉行火供供养，苦行持戒包含苦行正行，皆因难得修成。
§466
466.Ajānanabhāvanti asabbaññubhāvaṃ. Bhagavato pana sabbaññubhāvo sadevake loke jalatale pakkhittatelaṃ viya pattharitvā ṭhito, na me idaṃ patirūpaṃ, tato parivattissāmīti ‘‘brāhmaṇo, bho, gotamā’’tiādimāha. Paccāharituṃ paṭipakkhena apaharituṃ. Setapokkharasadisoti puṇḍarīkapattasadisavaṇṇo. Suvaṭṭitāti vaṭṭabhāvayuttaṭṭhāne suvaṭṭā. Nāmakaṃyevāti nāmamattameva vacanamattameva. Tathābhūtānaṃ bhāvassapi abhāvena nihīnaṃ nāma hoti, nāma-saddo nihīnapariyāyo. Tenāha – ‘‘lāmakaṃyevā’’ti.
第四百六十六条。不知之相，即指无智慧之状态。世尊则是全知全慧者，如同在诸天、人间、水底中展翅而立的润滑飞鸟，不拘世间，故说‘我非此形象，因而应当转变’。于是有人称“婆罗门啊，果德玛”开始劝导。为反驳而加以宣扬。莲花瓣色泽如白玉，悦目而立的地方称为“平坦处”。所谓仅是名称、词语而已。如此具法之境界，虽有之相，实无其真实存在，即谓名不实义。故说“犹如枝叶之名”，
§467
467.Katamā vācā tesaṃ seyyoti tesaṃ caṅkiyādīnaṃ brāhmaṇamahāsālānaṃ vuccamānavibhāgāsu vācāsu katamā vācā seyyoti. ‘‘Seyyā’’ti liṅgavipallāsena vuttaṃ. Sammutiyāti avilaṅghitasādhumariyādāya lokasammutiyā. Tenāha ‘‘lokavohārenā’’ti. Mantāti mantāsaṅkhātāya paññāya mantetvā jānitvā. Tenāha ‘‘tulayitvā’’ti. Atthasaṃhitanti hetusañhitaṃ. Taṃ pana ekaṃsato yuttiyuttaṃ hotīti āha – ‘‘kāraṇanissita’’nti. Āvutotiādīsu ādito abhimukhaṃ ñāṇagatiyā vibandhanena āvuto, āvariyena visesato ñāṇagatiyā nibandhanena nivuto, evaṃ ophuṭo paliguṇṭhito. Pariyonaddhoti samantato onaddho chādito. Tenāha ‘‘paliveṭhito’’ti.
第四百六十七条。何种言语为‘说’？即指梵行大师们以‘斥责’等词汇所论述的语言类型。‘说’本为性别转换誤用而说。‘合意’指守戒不违于圣意，得到世间共许及良好尊敬。故说“以世间辩说之名”。‘见解’为由智慧所见而诞生的思想。故说“经过权衡”。‘含义汇集’即含理故之意。然而这从单一逻辑推论根基而成，故称“依因理连属”。“受缠绕”等一类词，原指因知识通达受阻纠缠，不明之状；“紧缠包覆”即全方位包裹困缚，故称“被缠绕”者。
§468
468.Sace etaṃ kāraṇamatthīti ‘‘nissaṭṭhatiṇakaṭṭhupādāno aggi jalatī’’ti etaṃ kāraṇaṃ sace atthi yadi siyā, so aparo tiṇakaṭṭhupādāno aggi yadi bhaveyya. Sadoso sādīnavo saparikkileso. Parisuddhoti upakkilesābhāvena sabbaso suddho. Jāti ādīnaṃ abhāvenāti jātipaccayānaṃ kammakilesānaṃ niggamena.
若此说为因缘义，即‘无依托的柴薪引火’。若此因缘存在，火便产生。相似的因缘若有，火亦将有。无热无风，火不燃。净洁者是因缘无染污之意。生起诸因无彼干净，即生起之业烦恼皆失因缘。
§469
469.Naniccalā tiṭṭhantīti tattha pakkhipitabbassa labbhamānattā yathāpaññattaṃ hutvā niccalā akampiyā na tiṭṭhanti. Taṃ dosaṃ taṃ ūnatādosaṃ.
所谓不动者，即处于决定状态者。应破判断者得到如实常住，坚固不摇。此为烦恼之不足，或称其为过失。
Aññasmiṃ asatīti atthabhañjakamusāvāde asati. So hi attano santakassa adātukāmatādivasena pavattassa akammapathappattassa musāvādabhāvassa viparīto añño idha adhippeto. Tathā hi itaro yebhuyyena vaḷañjitabbato voharitabbato vaḷañjakamusāvādoti āha. Na kadāci musāvādīti dve kathā na kathenti. Bāhirakānaṃ anavajjatapasammatāyapi nissitoti vattuṃ āha ‘‘sīlavā tapanissitako hoti’’ti. Vivaṭamukhā mantajjhenamaṇḍitā sabbaso sajjhāyā honti, na itareti āha ‘‘pabbajitā niccaṃ sajjhāyantī’’ti.
他无实存者，是谤法谬语之义。自己本性所不取，起意之不善行如谎语反向他人，自非主导者。譬如他人多有谤语之行为，此不谓为欺诳。彼不时断谎语而言，世俗法尚须应用，故云“持戒者依戒修行”。外门未净寂静亦说“持戒者依戒而行”。若心明彻者，皆得思惟，如言“出家人常思惟不怠”。
§470
470.Ciraṃ nikkhantoti niggato hutvā cirakāle. Na sabbaso paccakkhā honti satisammohato maggānañca aññathā karaṇato. Cirāyitattanti ‘‘ayaṃ maggo’’ti kathanassa cirāyanaṃ. Vitthāyitattanti asappaṭibhānaṃ. Taṃ pana saupamāha dassetuṃ ‘‘yathā’’tiādi vuttaṃ.
久远离开者，是指拳拳经历长久时光。非通皆因正念妄想之故，且无同彼异之理。被称久远，是言此道久远不衰。详尽者，是指非飞扬不实。此已以譬喻表达如“譬如”所说。
Balasampannoti kāyabalena samannāgato. Pamāṇakataṃ kammaṃ nāma pamāṇakarānaṃ rāgādikilesānaṃ avikkhambhitattā ‘‘pamāṇakataṃ kammaṃ nāma kāmāvacara’’nti āha, tesaṃ pana vikkhambhitattā vuttaṃ ‘‘appamāṇakataṃ kammaṃ nāma rūpārūpāvacara’’nti. Tatthāpi visesato appamaññābhāvanā sambhavatīti āha ‘‘tesupī’’tiādi. Nirīhakattā yathā appamāṇasamaññā labbhati, taṃ dassetuṃ ‘‘pamāṇaṃ…pe… vuccatī’’ti āha. Na ohīyati na tiṭṭhatīti katūpacitampi kāmāvacarakammaṃ yathādhigate mahaggatajjhāne aparihīne taṃ abhibhavitvā āsīdetvā passe ohīyakaṃ katvā paṭisandhiṃ dātuṃ samatthabhāvena na tiṭṭhati. Laggitunti āvarituṃ . Ṭhātunti patiṭṭhātuṃ. Pharitvāti paṭippharitvā. Pariyādiyitvāti tassa sāmatthiyaṃ khepetvā. Kammassa pariyādiyanaṃ nāma vipākuppādabandhanamevāti āha – ‘‘tassa vipākaṃ paṭibāhitvā’’ti. Sesaṃ suviññeyyameva.
有力者，是具身力者。所谓限量业，因限量者之贪染不扩散，谓“限量业为欲身行”。若无扩散，则称为“无限业，色非色行”。对此尤有无过小估之解，谓“亦彼等也”。无所有，如无限同样获得，为示明故云“此量……谓之”。不可消灭不可常住者，即使不适应，欲行业在深禅中无损，摄持之下，坐着放下与承接，皆不可持久。谓因障碍而止。谓因障碍而站立。谓旋转而去。谓因障碍而失去劳力。业之障碍者，即果感及结合缠系也。言“阻止其果”云云。其余详明无疑。
Subhasuttavaṇṇanāya līnatthappakāsanā samattā. · 《苏跋经》注释中隐义阐明完毕。
10. Saṅgāravasuttavaṇṇanā10. 《桑嘎拉瓦经》注释
§473
473.Abhippasannāti abhisamecca pasannā. Tenāha – ‘‘aveccappasādavasena pasannā’’ti. Brāhmaṇī vigatamalamaccheratāya ‘‘tuyhaṃ deyyadhammaṃ ruccanakaṭṭhāne dehī’’ti āha. Maggeneva hissā macchariyassa pahīnattā buddhapakkhabrāhmaṇapakkhavasena ubhatopakkhikā.
明朗者，是指专心安心。说曰“以安专心而明朗”。婆罗门以净洁无垢，为君尊者曰“愿汝护法，护身之薪”。犹如鱼失其所羁，比库与婆罗门双方皆失依持。
Kiṃsūti kinti pucchāvacanaṃ. Chetvā anādiyitvā vināsetvā. Sukhaṃ setīti cittasantāpābhāvena sukhena supati. Na socatīti tato eva sokaṃ nāma vināseti. Kodhanti kujjhanalakkhaṇaṃ kodhaṃ. Chetvā samucchinditvā. Sukhaṃ setīti kodhapariḷāhena apariḍayhamānattā sukhaṃ supati. Kodhavināsena vinaṭṭhadomanassattā na socati. Visamūlassāti dukkhavipākassa. Madhuraggassāti akkosakassa paccakkosanena, pahārakassa paṭippaharaṇena yaṃ sukhaṃ uppajjati, taṃ sandhāyeva ‘‘madhuraggo’’ti vutto. Imasmiñhi ṭhāne pariyosānaṃ ‘‘agga’’nti vuttaṃ. Ariyāti buddhādayo ariyā.
何谓「kiṃsūti」？此为疑问语。意谓断除、消灭。由心意痛苦的相对恐惧中，安然安眠为「安乐睡」。即「sukhaṃ setīti」者，心无痛苦而安稳入睡之义。所谓不忧伤，即于此处心中不生忧愁故。愤怒者，两种相貌：一为愤怒本身，称「kodhaṃ」；一为毁灭破坏愤怒，谓「chetvā samucchinditvā」。因愤怒之烦扰不可忍受，而心不安乐入睡者，此为不忧伤之表现。愤怒毁坏之心与烦恼不生善果之意，故无忧伤。处于苦之根源谓之「visamūlassāti」，即苦之因；处于甜蜜之火谓之「madhuraggassāti」，即因批评及怨恨之苦。此甜蜜之苦，因击打住压制故生安乐，此即所谓「madhuraggo」。在此处所说「pariyosānaṃ agga」乃指最高境界。所谓圣者，即佛及诸阿拉汉等圣贤也。
Pañhaṃ kathesīti brāhmaṇo kira cintesi – ‘‘samaṇo gotamo lokapūjito, na sakkā yaṃ vā taṃ vā vatvā santajjetuṃ, ekaṃ saṇhapañhaṃ pucchissāmī’’ti. So ekaṃ pucchāgāthaṃ abhisaṅkharitvā ‘‘sace asukassa nāma vadhaṃ rocemīti vakkhati, ye tuyhaṃ na ruccanti, te māretukāmosi, lokavadhāya uppanno kiṃ tuyhaṃ samaṇabhāvenāti niggahessāmi. Sace na kassaci vadhaṃ rocemīti vakkhati, atha naṃ tvaṃ rāgādīnampi vadhaṃ na icchasi, tasmā samaṇo hutvā āhiṇḍasīti niggaṇhissāmīti imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samaṇo gotamo neva gilituṃ na uggilituṃ sakkhissatī’’ti evaṃ cintetvā imaṃ payhaṃ pucchi. Tassa bhagavā ajjhāsayānurūpaṃ kathesi. So pañhabyākaraṇena ārādhitacitto pabbajjaṃ yāci. Satthā taṃ pabbājesi, so pabbajjākiccaṃ matthakaṃ pāpesi. Tena vuttaṃ ‘‘pabbajitvā arahattaṃ patto’’ti.
所谓「问答」，婆罗门心存疑虑，思惟曰：“沙门果德玛广受世人尊敬，然无谁能令其发怒或颤栗？我将先发一疑问。”遂作一问偈，心中盘算：“若他言愤怒非美名，则彼不悦者，或图杀其沙门身，此则世人将杀沙门之道何在？”又曰：“若无人言其有愤怒，则表明他无嗔恚，故我作为沙门亦不施害。”怀此念，向世尊问此问题。世尊根据根机慈悲答之。此比库怀敬意发愿出家。师教之亦赞曰：“出家后当能成阿拉汉道。”
Avabhūtāti adhobhūtā. Adhobhāvo sattānaṃ avaḍḍhi avamaṅgalanti āha – ‘‘avaḍḍhibhūtā avamaṅgalabhūtāyevā’’ti. Paribhūtāti paribhavappattā. Vijjamānānanti pāḷiyaṃ anādare sāmivacananti tadatthaṃ dassento ‘‘vijjamānesū’’tiāha. Pakaṭṭhaṃ, pavaḍḍhaṃ vā ñāṇanti paññāṇanti bhagavato ñāṇaṃ visesetvā vuttaṃ.
所谓「avabhūta」者，谓为低劣、卑贱之境地。此境致使众生增长堕落、不吉祥，故称“堕落且不吉”。「paribhūta」谓遭轻视者。谓鄙弃或轻慢之意。所谓「vijjamānānanti」乃巴利语中指轻视或鄙视众人，显示轻蔑之意。明白易见及增长之智慧，即以佛之特别智慧分别而知。
§474
474.Abhijānitvāti abhivisiṭṭhena ñāṇena jānitvā. Vositavosānāti katakaraṇīyatāya sabbaso parisositaniṭṭhā. Pāramisaṅkhātanti paramukkaṃsabhāvato pāramīti saṅkhātaṃ. Tenāha ‘‘sabbadhammānaṃ pārabhūta’’nti. Brahmacariyassāti sāsanabrahmacariyassa ādibhūtaṃ. Tenāha ‘‘uppādakā janakā’’ti. ‘‘Idamevaṃ bhavissati idameva’’nti takkanaṃ takko, so etassa atthīti takkī. Yasmā so taṃ taṃ vatthuṃ tathā tathā takkitvā gaṇhati, tasmā vuttaṃ ‘‘takkagāhī’’ti. Vīmaṃsanasīlo vīmaṃsī paccakkhabhūtamatthaṃ vīmaṃsanabhūtāya paññāya kevalaṃ vīmaṃsanato. Tenāha ‘‘paññācāraṃ carāpetvā evaṃvādī’’ti. Yathāvuttatakkīvīmaṃsībhāvena takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evametanti vatvā.
所谓「abhijānitvā」者，谓凭借高等智慧彻见世法。所谓「vositavosānāti」为对纯净法的悉心保持与完善。所谓「pāramisaṅkhāta」者，为已完全成熟臻极之义。故云：「一切法无不具足基础。」所谓「brahmacariya」乃指整个佛法教导之清净行持。故云：「是为诸法之本生因也。」「idamevaṃ bhavissati idameva」者，谓诸般事理均依其理性一一推敲，且完全认知，盖故有「takkagāhī」一名。又者对法持审慎考察之品行，称为「paññācāraṃ carāpetvā」，即恪守智慧而言行相应。综上即论述诸法真谛之理智审慎涵盖与自悟。
§485
485.Aṭṭhitapadhānavatanti aññattha kismiñci puggale aṭṭhitapadhānavataṃ anaññasādhāraṇaṃ bhoto gotamassa padhānaṃ ahosi. Sappurisapadhānavataṃ ahosi sappurisapadhānavatādhigatānaṃ etādisānaṃ arahataṃ acchariyapuggalānaṃyeva āveṇikapadhānavataṃ ahosi. Ajānantova pakāsetīti ayaṃ pucchitamatthaṃ sayaṃ paccakkhato ajānanto eva kevalaṃ saddaṃ uppādetvāva pakāsesīti saññāya āha. Ajānanabhāve santeti ime adhidevāti paccakkhato jānane asati. Paṇḍitena manussenāti lokavohārakusalena manussena, tvaṃ pana lokavohārepi akusalo. Vacanatthañhi ajānanto yaṃ kiñci vadati. Uccena sammatanti uccaṃ supākaṭaṃ sabbaso taruṇadārakehipi sammataṃ. Ñātametaṃ yadidaṃ atthi devāti. Tenāha ‘‘susudārakāpī’’tiādi. Devāti upapattidevā. Adhidevā nāma sammutidevehi adhikadevāti katvā, tadaññe ca manusse adhikabhāve kimeva vattabbaṃ. Sesaṃ suviññeyyameva.
所谓「aṭṭhitapadhānavat」者，指在某人身上确立坚定依止之意。谓果德玛为罕有人所能达到专注依止者，故谓其「果德玛有坚定的依止」。正如圣人业已坚固的依止，乃惊异诸阿拉汉之人也。所谓「ajānantova pakāseti」，即初无知且自显明。此指由不识而因言语起表象，即无知中显于现象，实难知晓。所谓「ajānanabhāve santeti」谓存于无知状态之义。此乃表示意识之无明。所谓「paṇḍitena manussenāti」，说者因具洞达世故之慧故称为智者，但彼本人于世俗行为仍无善行，所谓「你于世俗之行不善」。总的来说，所述言语皆来自无知者之口，故其言不可取。于世间多被认作幼稚之语，甚至小儿皆知。所谓「devāti」即指天人。云「susudārakāpī」等，乃指善知礼敬者。且此「devā」为诸护法天之意。诸此，后世亦应悉心辨析以明正信。
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