2. Devaputtasaṃyuttaṃ · 2. 天子相应复注
1. Devatāsaṃyuttaṃ一、天人相应
1. Naḷavaggo
第一品 纳罗品
1. Oghataraṇasuttavaṇṇanā一、《渡暴流经》注释
Vibhāgavantānaṃ sabhāvavibhāvanaṃ vibhāgadassanavaseneva hotīti paṭhamaṃ tāva saṃyuttavaggasuttādivasena saṃyuttāgamassa vibhāgaṃ dassetuṃ ‘‘tattha saṃyuttāgamo nāmā’’tiādimāha. Tattha tatthāti yaṃ vuttaṃ – ‘‘saṃyuttāgamavarassa atthaṃ pakāsayissāmī’’ti, tasmiṃ vacane. Tatthāti vā ‘‘etāya aṭṭhakathāya vijānātha saṃyuttanissitaṃ attha’’nti ettha yaṃ saṃyuttaggahaṇaṃ kataṃ, tattha. Pañca vaggā etassāti pañcavaggo. Avayavena viggaho, samudāyo samāsattho.
此处谓“具有区分性质之区分自在显现”，即是最初所说的诸相连别品经等，以显示相连藏的区分，称其曰“此中称为相连藏经”之类。所谓“此中”即是所说的“将要揭示相连藏法义”的意思。所谓“此中”者，意指“当通过此注疏明了相连藏依之法义”。此处即所成之相连汇集，当属此义。五品即五品类。部件之说，谓集起成整体。
Idāni taṃ ādito paṭṭhāya saṃvaṇṇetukāmo attano saṃvaṇṇanāya tassa paṭhamamahāsaṅgītiyaṃ nikkhittānukkameneva pavattabhāvaṃ dassetuṃ, ‘‘tassa vaggesu sagāthāvaggo ādī’’tiādi vuttaṃ. Tattha yathāpaccayaṃ tattha tattha desitattā paññattattā ca vippakiṇṇānaṃ dhammavinayānaṃ saṅgahetvā gāyanaṃ kathanaṃ saṅgīti, mahāvisayattā pūjaniyattā ca mahatī saṅgīti mahāsaṅgīti. Paṭhamā mahāsaṅgīti paṭhamamahāsaṅgīti, tassā pavattitakālo paṭhamamahāsaṅgītikālo, tasmiṃ paṭhamamahāsaṅgītikāle.
如今欲从此开端着手，说明其所描述之自述过程，即最初大汇集品诸经由来之流转，称曰“于其品中称为具韵品之初”。如依条件，依法说法广义及其变异，将律学教义萃集于此，配合诵唱与讲说，合于大题旨，莹澈其尊贵，称为大汇集具韵品。此最初大汇集具韵品之初，即此时段之始。
Nidadāti desanaṃ desakālādivasena aviditaṃ viditaṃ katvā nidassetīti nidānaṃ. Yo loke ganthassa upogghātoti vuccati, svāyamettha ‘‘evaṃ me suta’’nti-ādiko gantho veditabbo, na pana ‘‘sanidānāhaṃ, bhikkhave, dhammaṃ desemī’’tiādīsu (a. ni. 3.126) viya attajjhāsayādidesanuppattihetu. Tenevāha – ‘‘evaṃ me sutanti-ādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādī’’ti. Kāmañcettha yassaṃ paṭhamamahāsaṅgītiyaṃ nikkhittānukkamena saṃvaṇṇanaṃ kattukāmo, sā vitthārato vattabbā, sumaṅgalavilāsiniyaṃ pana attanā vitthāritattā tattheva gahetabbāti imissā saṃvaṇṇanāya mahattaṃ pariharanto ‘‘sā panesā’’tiādimāha.
所谓引子，是由说法及说法时段而知晓未闻者而转为闻者。世间所称书卷之开端，即自「如是我闻」起，是应明知之处，而非如『此在此时，我为比库说法』等自我指称说法者之缘起。是故称曰：“如是我闻等开端语句，尊者阿难，于最初大汇集具韵品时所说的引子及其开端”。若有人心生欲望，此最初大汇集具韵品所为开头说明，应从广义分解详细说起，极盛祥瑞光辉而自展开，故言“应取此说”，弘扬此自述有重大因缘。
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1. Evaṃ bāhiranidāne vattabbaṃ atidisitvā idāni abbhantaranidānaṃ ādito paṭṭhāya saṃvaṇṇetuṃ ‘‘yaṃ paneta’’ntiādi vuttaṃ. Tattha yasmā saṃvaṇṇanaṃ karontena saṃvaṇṇetabbe dhamme padavibhāgaṃ padatthañca dassetvā tato paraṃ piṇḍatthādidassanavasena saṃvaṇṇanā kātabbā, tasmā padāni tāva dassento ‘‘evanti nipātapada’’nti-ādimāha. Tattha padavibhāgoti padānaṃ viseso, na padaviggaho. Atha vā padāni ca padavibhāgo ca padavibhāgo. Padaviggaho ca padavibhāgo ca padavibhāgoti vā ekasesavasena padapadaviggahā padavibhāgasaddena vuttāti veditabbaṃ. Tattha padaviggaho ‘‘jetassa vanaṃ jetavana’’ntiādinā samāsapadesu daṭṭhabbo.
第一，此外在引子既明了，随后从内在引子开始展开说明，谓曰“此者之后”等语。因编写者为阐述而序说法义之语法分类及词义含摄，必先说明词语，再次以显示内容等进行深入叙述，所以告诉谓“此类语及此类词语”等。此中词义分类，谓此类词义特别，而非单为词义分类。又谓词义及词元结构，两者皆为词义分类。词义分类与词元结构，按各别内容应以词组或词元分类词义称说，此处当知。词元结构当视为合成语法，如“纛林园”句式此类复合词者也。
Atthatoti padatthato. Taṃ pana padatthaṃ atthuddhārakkamena paṭhamaṃ evaṃsaddassa dassento ‘‘evaṃsaddo tāvā’’tiādimāha. Avadhāraṇādīti ettha ādi-saddena idamatthapucchāparimāṇādiatthānaṃ saṅgaho daṭṭhabbo. Tathā hi ‘‘evaṃgatāni puthusippāyatanāni (dī. ni. 1.163, 165), evaṃvidho evamākāro’’ti ca ādīsu idaṃ-saddassa atthe evaṃ-saddo. Gata-saddo hi pakārapariyāyo, tathā vidhākāra-saddo ca. Tathā hi gatavidhaākārasadde lokiyā pakāratthe vadanti. ‘‘Evaṃ su te sunhātā suvilittā kappitakesamassū āmuttamālābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyakoti. No hidaṃ, bho gotamā’’tiādīsu (dī. ni. 1.286) pucchāyaṃ, ‘‘evaṃ lahuparivattaṃ (a. ni. 1.48), evamāyupariyanto’’ti (pārā. 12) ca ādīsu parimāṇe.
所说“义”即词义。此词义因说明词根义而得首陈，称曰“此语义遂”。所谓“理解”者，此言首语中包括词义之提问、数量论询诸义涵。本经如《长部注品1.163、165》言：“多种技艺法、此类方式终成”等语句，在此词中含有“如此语”之义。因此，终结词表达契机如“达到程度、整齐、清洁、梳理、发髻”等五种美好属性如已然达成而言服侍之情形，如“你现在一起同行同居”之类，说明语法成分。而非彼时“轻微旋转”等（《增支部1.48》语）说法或生命终结（《巴拉法经12》语）中所用，都是谓词含量差异之类。
Nanu ca ‘‘evaṃ su te sunhātā suvilittā, evamāyupariyanto’’ti ettha evaṃ-saddena pucchanākāraparimāṇākārānaṃ vuttattā ākārattho eva evaṃ-saddoti? Na, visesasabbhāvato. Ākāramattavācako hi evaṃ-saddo, ākāratthoti adhippeto yathā ‘‘evaṃ byākho’’tiādīsu, na pana ākāravisesavācako. Evañca katvā, ‘‘evaṃ jātena maccenā’’tiādīni (dha. pa. 53) upamādīsu udāharaṇāni upapannāni honti. Tathā hi ‘‘yathāpi…pe… bahu’’nti (dha. pa. 53)? Ettha puppharāsiṭṭhāniyato manussūpapattisappurisūpanissaya-saddhammassavana- yonisomanasikāra-bhogasampattiādidānādipuññakiriyahetusamudāyato sobhāsugandhatādiguṇayogato mālāguḷasadisiyo pahūtā puññakiriyā maritabbasabhāvatāya maccena sattena kattabbāti jotitattā puppharāsimālāguḷāva upamā, tesaṃ upamākāro yathā-saddena aniyamato vuttoti ‘‘evaṃ-saddo upamākāranigamanattho’’ti vatthuṃ yuttaṃ, so pana upamākāro niyamiyamāno atthato upamāva hotīti āha ‘‘upamāyaṃ āgato’’ti. Tathā ‘‘evaṃ iminā ākārena abhikkamitabba’’ntiādinā upadisiyamānāya samaṇasāruppāya ākappasampattiyā yo tattha upadisanākāro, so atthato upadeso evāti vuttaṃ, ‘‘evaṃ te…pe… upadese’’ti. Tathā ‘‘evametaṃ bhagavā, evametaṃ sugatā’’ti ettha ca bhagavatā yathāvuttamatthaṃ aviparītato jānantehi kataṃ tattha saṃvijjamānaguṇānaṃ pakārehi haṃsanaṃ udaggatākaraṇaṃ sampahaṃsanaṃ. Yo tattha sampahaṃsanākāroti yojetabbaṃ.
难道说『你如此清净彻底、修习善法，因此寿命圆满』，在这里，因为提及此种言辞数量、形式的特征，所谓的“如此言辞”就是指这句话的含义吗？不尽然，并非就其个别特质而言。此“言辞”仅在于言语形式的程度，即“如此说明”等说法所指，而非特定言语形式的专称。以此类推，如说“如此生者死灭”等诸喻语便产生。譬如“如…亦如…众多”等表达，那里言及花环具有花朵密集，与人类出生、生命、疾苦、感官境界、心念趋向、享受与福德等诸功德因缘关联，花环因华美香气而备具诸妙德，因具福德而当以死之性质而被处理，即以有情之死为当处理对象，此乃以光明理义喻示花环之妙，故花环、花串、花球便成喻体。由此喻体所生的喻体形式即“如”字所表的“不拘形式。”由此，此“如”字具有喻体之收束、引导作用，能以此理确立论点。经由“如此者已来”等说法可知。因此“以此形式应当宣说”等示意、以为之教化的近似圣者阿拉汉之表达，此即实质教义，称作“以此言辞……谓之教法”者。又如“世尊如此如来等”之语，乃依世尊启示，且已明了其义理不反故，故语带庄严，含通达诸功德之意味，谓为无上圣义的启发与演说，在此处是对应流传圣教的历代传法者所呈现的现前佛法之彰显与显明。最可贵的是，这里流露的乃是施展神通的意义，特别是依此表明光明升起的神通表现，这种表现须得配合性命的引入作成。
Evamevaṃ panāyanti ettha garahaṇākāroti yojetabbaṃ, so ca garahaṇākāro vasalīti-ādikhuṃsanasaddasannidhānato idha evaṃ-saddena pakāsitoti viññāyati. Yathā cettha, evaṃ upamākārādayopi upamādivasena vuttānaṃ puppharāsiādisaddānaṃ sannidhānatoti daṭṭhabbaṃ. Evaṃ, bhanteti pana dhammassa sādhukaṃ savanamanasikāre sanniyojitehi bhikkhūhi attano tattha ṭhitabhāvassa paṭijānanavasena vuttattā ettha evaṃ-saddo ‘‘vacanasampaṭicchanattho’’ti vutto. Tena evaṃ, bhanteti sādhu, bhante, suṭṭhu, bhanteti vuttaṃ hoti. Evañca vadehīti yathāhaṃ vadāmi, evaṃ samaṇaṃ ānandaṃ vadehīti yo evaṃ vadanākāro idāni vattabbo, so evaṃ-saddena nidassīyatīti ‘‘nidassanattho’’ti vuttoti. Evaṃ noti etthāpi nesaṃ yathāvuttadhammānaṃ ahitadukkhāvahabhāve sanniṭṭhānajananatthaṃ anumatigahaṇavasena ‘‘saṃvattanti vā no vā, kathaṃ vo ettha hotī’’ti pucchāya katāya ‘‘evaṃ no ettha hotī’’ti vuttattā tadākārasanniṭṭhānaṃ evaṃ-saddena vibhāvitanti viññāyati. So pana tesaṃ dhammānaṃ ahitāya dukkhāya saṃvattanākāro niyamiyamāno avadhāraṇattho hotīti āha – ‘‘evaṃ no ettha hotītiādīsu avadhāraṇe’’ti.
同样地，当提及把握之形式，即所谓“把握形式”，应当如何运用，此把握格的“把握形式”因其与“瓦莎利”等处类似之恐吓声相邻而成该“如此言辞”透露了该词之意义。如在此处，诸如“如此喻体”及其他喻体等词汇的存在，表明其指涉的是花朵等声音的临近状态。由此可以观察到，闻法者当以端正清净之心接纳此教导，并受具足具慧之比库承载，认知其真正意旨。此语因言语的断续和相续，谓为“辞语断续（即话语的相连与分开）之意”，故用此句表达了赞叹与恭敬之意。由此，能够说明说者自诩为“贤者、尊者、广闻者”之诸德，故称“如此说者”以示明辨。此之理说，说明闻法者因缘结合非善非恶之法现前，故有此荒诞难测之问，不妨碍诸善法之随顺发生。诸恶法因缘不畅故难成，故有“不论其行止，因缘若合，则自生”之理，言此诸现象由因缘合故彰显其蕴涵之意义。故说诸恶法诞生现象随因缘复现者，实乃因缘之助力而为之，谓之“如是现象之存在乃适当根据”之理。
Nānānayanipuṇanti ekattanānattaabyāpāraevaṃdhammatāsaṅkhātā, nandiyāvaṭṭatipukkhalasīhavikkīḷitaaṅkusadisālocanasaṅkhātā vā ādhārādibhedavasena nānāvidhā nayā nānānayā. Nayā vā pāḷigatiyo tā ca paññattianupaññattiādivasena saṃkilesabhāgiyādilokiyāditadubhayavomissakādivasena kusalādivasena khandhādivasena saṅgahādivasena samayavimuttādivasena ṭhapanādivasena kusalamūlādivasena tikappaṭṭhānādivasena ca nānappakārāti nānānayā, tehi nipuṇaṃ saṇhaṃ sukhumanti nānānayanipuṇaṃ. Āsayova ajjhāsayo, te ca sassatādibhedena tattha ca apparajakkhatādibhedena aneke, attajjhāsayādayo eva vā samuṭṭhānaṃ uppattihetu etassāti anekajjhāsayasamuṭṭhānaṃ. Atthabyañjanasampannanti atthabyañjanaparipuṇṇaṃ upanetabbābhāvato, saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatanti vā attho daṭṭhabbo.
众多法门的精妙与多样性，不外乎彼此统一与不统一之身心取舍关系。犹如狮子般震撼、如猪般凝视等多种差异，依其支承根本之异而别具多样道理。或以巴利语内部差异、或因定义与术语之别，乃至因善巧与不善巧心理状态彼此共存而呈现出纷繁复杂之相，皆为此诸自我观点诸多产生因由。具足意义及完整含义之处，可知应以充分的解释加以导引。因其陈说具六意中之字词、发音及释义的连贯说明，意旨完整且清晰述说诸义项之区分、相似与不同，达成释义及说明之目的。
Vividhapāṭihāriyanti ettha pāṭihāriyapadassa vacanatthaṃ (udā. aṭṭha. 1; itivu. aṭṭha. nidānavaṇṇanā; dha. sa. mūlaṭī. 2) ‘‘paṭipakkhaharaṇato rāgādikilesāpanayanato pāṭihāriya’’nti vadanti. Bhagavato pana paṭipakkhā rāgādayo na santi ye haritabbā, puthujjanānampi vigatūpakkilese aṭṭhaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati, tasmā tattha pavattavohārena ca na sakkā idha ‘‘pāṭihāriya’’nti vattuṃ. Sace pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tesaṃ haraṇato ‘‘pāṭihāriya’’nti vuttaṃ, evaṃ sati yuttametaṃ. Atha vā bhagavato ca sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti. Paṭīti vā ayaṃ saddo ‘‘pacchā’’ti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’tiādīsu (su. ni. 985; cūḷani. vatthugāthā 4) viya, tasmā samāhite citte vigatūpakkilese katakiccena pacchāharitabbaṃ pavattetabbanti paṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ, iddhiādesanānusāsaniyo ca vigatūpakkilesena katakiccena ca sattahitatthaṃ puna pavattetabbā, haritesu ca attano upattilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni bhavanti, paṭihāriyameva pāṭihāriyaṃ. Paṭihāriye vā iddhiādesanānusāsanisamudāye bhavaṃ ekekaṃ pāṭihāriyanti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ. Tassa pana iddhiādibhedena visayabhedena ca bahuvidhassa bhagavato desanāyaṃ labbhamānattā āha ‘‘vividhapāṭihāriya’’nti.
“多种神通”一词，按语义说明，乃弃绝诸秽染，断除贪、嗔等污染之意思。世尊并非无染者，因此未能斩尽贪等污染，然虽有出离心，其境界依八种具足之心力，得现诸神通。故此处不能称谓为“神通”，若以世尊大慈为主体，彼诸染污已断，能遣除魔障，则称之谓“神通”无妨。又或如世尊教法与邪见之作对立而令其灭除，则称为“神通”。这种称呼，乃取其目的是斩断邪见，以令真见现前。以此理说，此语意指“跟后面的意义相对”，如“在此处已实现，后来有他婆罗门至”的文本表达，意谓内心安住、无染污时，随时需消除妄想等习气之扰，俗称“神通”，而经由内心根本四念处之修习，获得随处消除杂染之功德。故称诸消除之事为“神通”，而其组成为七种法门者则称为“种种神通”。每一种神通即谓诸法门之门径，道路，是称为“神通”者。此“神通”又从四念处之道路生起。依神通之区域差异与部份区别，其不同之处，故世尊所说谓“多种神通”。
Na aññathāti bhagavato sammukhā sutākārato na aññathāti attho, na pana bhagavato desitākārato. Acinteyyānubhāvā hi bhagavato desanā. Evañca katvā ‘‘sabbappakārena ko samattho viññātu’’nti idaṃ vacanaṃ samatthitaṃ bhavati, dhāraṇabaladassanañca na virujjhati sutākāraavirajjhanassa adhippetattā. Na hettha atthantaratāparihāro dvinnampi atthānaṃ ekavisayattā. Itarathā thero bhagavato desanāya sabbathā paṭiggahaṇe samattho asamattho cāti āpajjeyyāti.
并非别的，意指非世尊亲身听闻出来之意，也非是世尊说法时之义。世尊之所传境界，非凡人之所能及。于是言及“以全面无遗之方式，谁能彻知”此语应以圣者具足之心识及智慧摄受，故无遗漏无缺。此处不因意旨之递换而废弃，未出现二义之一而舍弃他义。别时，长老能普遍取用世尊之说，能与不能，皆已有此权衡，故此等用语应尊重而不随意轻慢。
‘‘Yo paro na hoti, so attā’’ti evaṃ vuttāya niyakajjhattasaṅkhātāya sasantatiyā vattanato tividhopi me-saddo kiñcāpi ekasmiṃ eva atthe dissati, karaṇasampadānasāminiddesavasena pana vijjamānaṃ bhedaṃ sandhāyāha, ‘‘me-saddo tīsu atthesu dissatī’’ti.
「非他者即自体」此语，依规定作业与因缘轮回等法，因三义之显示，有某一自我之意显现。经释对三义之说明，指出「我」语于三义皆能显现。
Kiñcāpi upasaggo kiriyaṃ viseseti, jotakabhāvato pana satipi tasmiṃ suta-saddo eva taṃ taṃ attaṃ vadatīti anupasaggassa suta-saddassa atthuddhāre saupasaggassa gahaṇaṃ na virujjhatīti dassento ‘‘saupasaggo anupasaggo cā’’tiādimāha. Assāti suta-saddassa. Kammabhāvasādhanāni idha sutasadde sambhavantīti vuttaṃ ‘‘upadhāritanti vā upadhāraṇanti vā attho’’ti. Mayāti atthe satīti yadā me-saddassa kattuvasena karaṇaniddeso, tadāti attho. Mamāti atthe satīti yadā sambandhavasena sāminiddeso, tadā.
此外，前缀（upasagga，附着语素）会修饰动作，使之特殊化，然而在纯粹听觉的层面上，这仅仅是听到声音在表明那个个体。注疏中指出，没有前缀时，听觉声音的意义可上承为深层的涵义，但带有前缀则着重于外在的明显呈现，不致改变原义。因此经文说：“有前缀和无前缀（的声音）。”“Assāti suta-saddassa”的“assāti”用于解释“suta-sadda”即听到的声音。关于业力状态（kammabhāva）的成因，此处说由“听觉声音（sutasadde）”产生，意谓“upadhāritanti”或者“upadhāraṇanti”二词是指在此文义上的“承载”或“推动”的作用。对“maya”的解释为“我”的含义，即当作为执行者而指称“我时”，即为字面意义；“mama”则是指“我的”，涵盖归属的认同关系，即基于联系或从属的指称，这两者分别说明“maya”和“mama”词义的区别。
Suta-saddasannidhāne payuttena evaṃ-saddena savanakiriyājotakena bhavitabbanti vuttaṃ ‘‘evanti sotaviññāṇādiviññāṇakiccanidassana’’nti. Ādi-saddena sampaṭicchanādīnaṃ pañcadvārikaviññāṇānaṃ tadabhinīhaṭānañca manodvārikaviññāṇānaṃ gahaṇaṃ veditabbaṃ. Sabbesampi vākyānaṃ evakāratthasahitattā ‘‘suta’’nti etassa sutamevāti ayamattho labbhatīti āha ‘‘assavanabhāvapaṭikkhepato’’ti. Etena avadhāraṇena nirāsaṅkataṃ dasseti. Yathā ca sutaṃ sutamevāti niyametabbaṃ, taṃ sammā sutaṃ hotīti āha ‘‘anūnānadhikāviparītaggahaṇanidassana’’nti. Atha vā saddantaratthāpohanavasena saddo atthaṃ vadatīti sutanti asutaṃ na hotīti ayametassa atthoti vuttaṃ ‘‘assavanabhāvapaṭikkhepato’’ti. Iminā diṭṭhādivinivattanaṃ karoti.
在听觉声音接近之时，以词汇结合构成的声音、通过听觉行为和点亮因的方式应当被理解和发生。经文指出，这种说法揭示“如是所闻意识等诸意识活动的表现”。须指出，最初的声音频率（ādisadda）涵盖了五种门户意识（pañcadvārikaviññāṇa）与此处的心门意识（manodvārikaviññāṇa）所涵盖的对象把握。当遍及整个句子且整体意义唯一时，该词被称为“suta”，表明其所承载的就是本义。正因为如是诠释，不带弄巧成拙之意。对于“suta应是suta本身”之规定，便说明其为正真听觉。又说当声音与意思混淆，声音虽指含义却不是听觉，本质即为不真实听。此意即“断除外缘所致声障”。以此种种说明来回转，辨别此义。
Idaṃ vuttaṃ hoti – na idaṃ mayā diṭṭhaṃ, na sayambhūñāṇena sacchikataṃ, atha kho sutaṃ, tañca kho sammadevāti. Tenevāha ‘‘anūnānadhikāviparītaggahaṇanidassana’’nti. Avadhāraṇatthe vā evaṃ-sadde ayamatthayojanā karīyatīti tadapekkhassa suta-saddassa ayamattho vutto ‘‘assavanabhāvapaṭikkhepato’’ti. Tenevāha ‘‘anūnānadhikāviparītaggahaṇanidassana’’nti. Savanasaddo cettha kammattho veditabbo ‘‘suyyatī’’ti.
这是文中所说的，并非是我亲眼所见，也非通过自觉知识确证，然后称之为听觉，而是正当正真之音故而如此断言。正因如此，称其为“渐增渐减并转相对意义之表征”。为使概念明确，应以此“suta声音”作为意义的指标，即称“断除外缘所致声障”。由此断定（suta）声音须称为“真实声音”。“suyyatī”此词应理解为此处功用之谓，是一种恰当的行动指向。
Evaṃ savanahetusavanavisesavasena padattayassa ekena pakārena atthayojanaṃ dassetvā idāni pakārantarehi taṃ dassetuṃ ‘‘tathā eva’’ntiādi vuttaṃ. Tattha tassāti yā sā bhagavato sammukhā dhammassavanākārena pavattā manodvāraviññāṇavīthi, tassā. Sā hi nānappakārena ārammaṇe pavattetuṃ samatthā. Tathā ca vuttaṃ ‘‘sotadvārānusārenā’’ti. Nānappakārenāti vakkhamānānaṃ anekavihitānaṃ byañjanatthaggahaṇānaṃ nānākārena. Etena imissā yojanāya ākārattho evaṃ-saddo gahitoti dīpeti. Pavattibhāvappakāsananti pavattiyā atthitāpakāsanaṃ. Sutanti dhammappakāsananti yasmiṃ ārammaṇe vuttappakārā viññāṇavīthi nānappakārena pavattā, tassa dhammattā vuttaṃ, na suta-saddassa dhammatthattā. Vuttassevatthassa pākaṭīkaraṇaṃ ‘‘ayaṃ hetthā’’tiādi. Tattha viññāṇavīthiyāti karaṇatthe karaṇavacanaṃ, mayāti kattuatthe.
通过声音之因缘、声音之特殊性和文义联结的一体化，用单一表征表达意涵。接着用各种表征来显明其同等性，且说“如是正真”诸句即表示同一法理。这里的“taṃssa”即指佛陀面前的教诲之闻法所激发的心门意识的生起过程。此过程具多种表征，能契入缘起各门之执着缘起，故谓“随闻门”。“多表征”乃指不同之假设和表现方式，从而促成此意涵。此综合联结谓“意义联结”，用心识；而说明这是词义之指达，称之为“涅槃式展现”。这就是听觉印象对应法义的显现。文中“viññāṇavīthi”（识的途径）与“karaṇa”（因、缘），“maya”（作为标的）相关，是论述因缘与标的的关系。
Evanti niddisitabbappakāsananti nidassanatthamevaṃ saddaṃ gahetvā vuttaṃ nidassetabbassa niddisitabbattābhāvābhāvato. Tena evaṃ-saddena sakalampi suttaṃ paccāmaṭṭhanti dasseti. Suta-saddassa kiriyāsaddattā savanakiriyāya ca sādhāraṇaviññāṇappabandhapaṭibaddhattā tattha ca puggalavohāroti vuttaṃ ‘‘sutanti puggalakiccappakāsana’’nti. Na hi puggalavohārarahite dhammappabandhe savanakiriyā labbhatīti.
以上是对应指示所应当说明的：取此“声音”作为表征而予以说明，指其是否可说是“应当说明的”及其“应当说明性”的有无。由此以声音为全局，逐一解释其构成要素。听觉声音不仅止于动作之表现，且因听法通达诸意识关系，即与个体存在相关的经行。故称“suta”表示“个体行为的标示”，非个体行为无法构成闻法的活动。
Yassa cittasantānassātiādipi ākāratthameva evaṃ-saddaṃ gahetvā purimayojanāya aññathā atthayojanaṃ dassetuṃ vuttaṃ. Tattha ākārapaññattīti upādāpaññatti eva dhammānaṃ pavattiākārupādānavasena tathā vuttā. Sutanti visayaniddesoti sotabbabhūto dhammo savanakiriyākattupuggalassa savanakiriyāvasena pavattiṭṭhānanti katvā vuttaṃ. Cittasantānavinimuttassa paramatthato kassaci kattu abhāvepi saddavohārena buddhiparikappitabhedavacanicchāya cittasantānato aññaṃ viya taṃsamaṅgiṃ katvā vuttaṃ ‘‘cittasantānena taṃsamaṅgīno’’ti. Savanakiriyāvisayopi sotabbadhammo savanakiriyāvasena pavattacittasantānassa idha paramatthato kattubhāvato, savanavasena cittappavattiyā eva vā savanakiriyābhāvato taṃkiriyākattu ca visayo hotīti vuttaṃ ‘‘taṃsamaṅgīno kattuvisaye’’ti. Sutākārassa ca therassa sammānicchitabhāvato āha ‘‘gahaṇasanniṭṭhāna’’nti. Etena vā avadhāraṇatthaṃ evaṃ-saddaṃ gahetvā ayamatthayojanā katāti daṭṭhabbaṃ.
经文指出，由心识流及该表征成份，取此声音作为总体，通过最初结合不同的意义联结而表现出其他意义联结。同样，“意义联结”是指赖以建立教法起现之因缘条件。听觉声音作为对诸法体的标示，即是对应听劳作之教法依托者的听觉表现。此处提出“cittasantāna”，指导即便在无具体行动存在状态中，若基于声相呈现，依然可分辨因缘所属的不同层次。以此说明“声音”和“心识”的对应，及听觉中意义与作用的关系。进一步提出经义结合的确凿性，用“gahaṇa sanniṭṭhāna”指示所依托之场所与因子的坚固性，并以此为依据为准。
Pubbe sutānaṃ nānāvihitānaṃ suttasaṅkhātānaṃ atthabyañjanānaṃ upadhāritarūpassa ākārassa nidassanassa, avadhāraṇassa vā pakāsanasabhāvo evaṃ-saddoti tadākārādiupadhāraṇassa puggalapaññattiyā upādānabhūtadhammappabandhabyāpāratāya vuttaṃ ‘‘evanti puggalakiccaniddeso’’ti. Savanakiriyā pana puggalavādinopi viññāṇanirapekkhā natthīti visesato viññāṇabyāpāroti āha ‘‘sutanti viññāṇakiccaniddeso’’ti. Meti saddappavattiyā ekanteneva sattavisayattā viññāṇakiccassa ca tattheva samodahitabbato ‘‘meti ubhayakiccayuttapuggalaniddeso’’ti vuttaṃ. Avijjamānapaññattivijjamānapaññattisabhāvā yathākkamaṃ evaṃ-saddasuta-saddānaṃ atthāti te tathārūpa-paññatti-upādānabhūta-dhammappabandhabyāpārabhāvena dassento āha – ‘‘evanti puggalakiccaniddeso, sutanti viññāṇakiccaniddeso’’ti. Ettha ca karaṇakiriyākattukamma-visesappakāsanavasena puggalabyāpāravisaya-puggalabyāpāranidassanavasena gahaṇākāragāhakatabbisayavisesaniddesavasena kattukaraṇabyāpāra-kattuniddesavasena ca dutiyādayo catasso atthayojanā dassitāti daṭṭhabbaṃ.
对于先前所听闻、以多种方式开示并称名的经文内容中，所涵盖的义理与文字表现，即构成该法的形相、示例和涵义等的呈现、限定与说明，其本性即为『词汇』。基于此样的词汇对形状等的限定特性，结合个人约定的认识法而产生的以个人为依托的事物依附及纷乱扩散，故称为“如此个人职务指示”；而聆听者的行为或职务活动，因缺乏意识的牵连，故特别指出称为“此为认识职务的指示”。如此词语传授，单一地针对存在的对象（即意识对存在的执著）及认识职务，乃至明确阐明“双重职务关联的个人指示”。在此，因存在错误认识的约定，与错误认识约定的性质相应地，以此类似的词语应解作义理本质上的约定，就此指出：“如此个人职务指示”，又：“此为认识职务指示”。此处以动作、业的职务及特殊指示作用，借个人执著的对象及执著的现象说明，展现把握载体、操作者性质的职务关系，从而形成第二等及随后的四种义项的结合指示，理应如此见解。
Sabbassapi saddādhigamanīyassa atthassa paññattimukheneva paṭipajjitabbattā sabbapaññattīnañca vijjamānādivasena chasu paññattibhedesu antogadhattā tesu ‘‘eva’’ntiādīnaṃ paññattīnaṃ sarūpaṃ niddhārento āha ‘‘evanti ca meti cā’’tiādi. Tattha evanti ca meti ca vuccamānassa atthassa ākārādino dhammānaṃ asalakkhaṇabhāvato avijjamānapaññattibhāvoti āha ‘‘saccikaṭṭhaparamatthavasena avijjamānapaññattī’’ti. Tattha saccikaṭṭhaparamatthavasenāti bhūtatthauttamatthavasena. Idaṃ vuttaṃ hoti – yo māyāmarīciādayo viya abhūtattho, anussavādīhi gahetabbo viya anuttamattho ca na hoti, so rūpasaddādisabhāvo, ruppanānubhavanādisabhāvo vā attho saccikaṭṭho paramattho cāti vuccati, na tathā evaṃ meti padānaṃ atthoti. Etamevatthaṃ pākaṭataraṃ kātuṃ ‘‘kiñhetthata’’ntiādi vuttaṃ. Sutanti pana saddāyatanaṃ sandhāyāha ‘‘vijjamānapaññattī’’ti. Teneva hi ‘‘yañhi taṃ ettha sotena upaladdha’’nti vuttaṃ. Sotadvārānusārena upaladdhanti pana vutte atthabyañjanādi sabbaṃ labbhatīti. Taṃ taṃ upādāya vattabbatoti sotapathamāgate dhamme upādāya tesaṃ upadhāritākārādino paccāmasanavasena evanti, sasantatipariyāpanne khandhe upādāya meti vattabbattāti attho. Diṭṭhādisabhāvarahite saddāyatane pavattamānopi sutavohāro ‘‘dutiyaṃ tatiya’’ntiādiko viya paṭhamādīni diṭṭhamutaviññāte apekkhitvā pavattoti āha ‘‘diṭṭhādīni upanidhāya vattabbato’’ti. Asutaṃ na hotīti hi sutanti pakāsitoyamatthoti.
既然所有的词语都是为了获取意义而产生，因此必须立足于约定的本质，所有约定由错误认识起始，体现于六种不同的类别中，分别转入其内涵，指明这些约定的同类本质，说曰：“乃至如是及此等亦然”，表明这些约定彼此同属一类。此处“如是及此”等表达的意义，因所指对象、形态等诸法无固定特征，具有错误认识的约定性质，故称之为“基于真实性最高义理的错误认识约定”。所谓“真实性最高义理”，即本质性与最终真理的含义。又如：一切如幻象光影般虚无不实之理非凭传闻而能得到最究竟的了解，而是实相体证的真理，故称“真实性最高义理”。对此以更明了方式说明曰：“何以如此”。“遣耳所闻称之为约定”，因“所由此得”而有“错误认识的约定”，此乃以“作为取缘业承载的形相等”并由意识参与而生成的执著乃至持续环绕的缠绕，谓以执著为缘，于五蕴集聚体中执著持续相续故称“作为执著的缘”，在闻法所成意义的逐渐覆盖中，故应以此含义解说。去除形相等属虚妄，听闻实相的方式就会落空，故曰“若未闻则不成立”。
Attanā paṭividdhā suttassa pakāravisesā evanti therena paccāmaṭṭhāti āha ‘‘asammohaṃ dīpetī’’ti. Nānappakārapaṭivedhasamattho hotīti etena vakkhamānassa suttassa nānappakārataṃ duppaṭivijjhatañca dasseti. Sutassa asammosaṃ dīpetīti sutākārassa yāthāvato dassiyamānattā vuttaṃ. Asammohenāti sammohābhāvena, paññāya eva vā savanakālasambhūtāya taduttarakālapaññāsiddhi . Evaṃ asammosenāti etthāpi vattabbaṃ. Byañjanānaṃ paṭivijjhitabbo ākāro nātigambhīro yathāsutadhāraṇameva tattha karaṇīyanti satiyā byāpāro adhiko, paññā tattha guṇībhūtāti vuttaṃ ‘‘paññāpubbaṅgamāyā’’tiādi paññāya pubbaṅgamāti katvā. Pubbaṅgamatā cettha padhānatā ‘‘manopubbaṅgamā’’tiādīsu viya. Pubbaṅgamatāya vā cakkhuviññāṇādīsu āvajjanādīnaṃ viya appadhānatte paññā pubbaṅgamā etissāti ayampi attho yujjati, evaṃ sati pubbaṅgamāyāti etthāpi vuttavipariyāyena yathāsambhavaṃ attho veditabbo. Atthabyañjanasampannassāti atthabyañjanaparipuṇṇassa , saṅkāsana-pakāsana-vivaraṇa-vibhajana-uttānīkaraṇapaññattivasena chahi atthapadehi, akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatassāti vā attho daṭṭhabbo.
智者亲自反复验证诸经文之示例及其要义，因此称其为“开悟者之明示”。所谓“多方辨别能力”，即通过这种说法显示该经文内容具有多方辨别性质且难以彻知。所谓“经文开示的无懈怠”，即经文形式充分体现其内容的清晰明了。所谓“无懈怠”，意即不存在痴迷或昏沉，乃由听闻时产生的智慧及后来熟习所证之慧所致。是以，亦应理解为“无痴迷”。对义理与词语的深入洞察，连通心识连续不间断，引导智慧先行者在六识或识眼等诸根境中保持觉知，故称“智慧为先导”。“先导”此处主要指心识，且以心识为首的诸根识中，智慧先行具有制约与主导关系。通过此智慧先导，能清晰把握义理、示现内涵，以及展开细分说明等诸边义项，乃至形成六义词汇，诸义符号、文字、形体之表现及义理表达，均得集成涵盖。
Yoniso manasikāraṃ dīpeti evaṃ-saddena vuccamānānaṃ ākāranidassanāvadhāraṇatthānaṃ aviparītasaddhammavisayattāti adhippāyo. Avikkhepaṃ dīpetīti ‘‘oghataraṇasuttaṃ kattha bhāsita’’ntiādipucchāvasena pakaraṇappavattassa vakkhamānassa suttassa savanaṃ samādhānamantarena na sambhavatīti katvā vuttaṃ. Vikkhittacittassātiādi tassevatthassa samatthanavasena vuttaṃ. Sabbasampattiyāti atthabyañjanadesaka-payojanādisampattiyā. Aviparītasaddhammavisayehi viya ākāranidassanāvadhāraṇatthehi yonisomanasikārassa, saddhammassavanena viya ca avikkhepassa yathā yonisomanasikārena phalabhūtena attasammāpaṇidhipubbekatapuññatānaṃ siddhi vuttā tadavinābhāvato, evaṃ avikkhepeneva phalabhūtena kāraṇabhūtānaṃ saddhammassavanasappurisūpanissayānaṃ siddhi dassetabbā siyā assutavato sappurisūpanissayarahitassa ca tadabhāvato. ‘‘Na hi vikkhittacitto’’tiādinā samatthanavacanena pana avikkhepena kāraṇabhūtena sappurisūpanissayena ca phalabhūtassa saddhammassavanassa siddhi dassitā. Ayaṃ panettha adhippāyo yutto siyā, saddhammassavanasappurisūpanissayā na ekantena avikkhepassa kāraṇaṃ bāhiraṅgattā. Avikkhepo pana sappurisūpanissayo viya saddhammassavanassa ekantakāraṇanti, evampi avikkhepena sappurisūpanissayasiddhijotanā na samatthitāva, no na samatthitā vikkhittacittānaṃ sappurisapayirūpāsanābhāvassa atthasiddhito. Ettha ca purimaṃ phalena kāraṇassa siddhidassanaṃ nadīpūrena viya upari vuṭṭhisabbhāvassa. Dutiyaṃ kāraṇena phalassa siddhidassanaṃ daṭṭhabbaṃ ekantavassinā viya meghavuṭṭhānena vuṭṭhippavattiyā.
深入关注由如此词汇呈现的法义及示例，明确不违反经文本意的正理，谓为严肃正思。由于此法不同于『渡越烦恼之法的直接开示』，即于经文说法中询问“此法所指何处”，而未得稳定理解。所谓“震动之心”，即对前述意思尚未安住的惶惑心态。所谓“一切功德”，意指具备引导、启示义理之功能。借由稳固正思，配合正理之传受，及科技传承，为先有善根最终成就之基础。对此，除非坚定不移，否则以经验为据的对法义的彰显不可能完成。此出世间正法之信受行者既不产生怀疑，且历经善根功德生苦行的稳实祈愿，从而得成法门的圆满证入。故曰：“心不惶动”，乃指此种不动摇的安心状态，也即切实法义在修学中逐渐展开之境界。此乃正思惟的具体功能所在。此中之理，若欲令其更为明白，善加诠释，因应实相之需，是为言说之“何故也”。闻法即心识所感，闻知由耳根而得，受缘即所缘境界，皆悉集成完整，故曰此乃对缘起进行的立论。闻法之取缘与维持执著的因缘，乃从持续集聚的窄相转为广义执著，属诸蕴肉身法和心理构造的根本执缘，故曰“缘起相关”，“依止不离”。诸执著因现象与业果报相续激发，故所谓“须依正法而行”。包括第一次、第二次、第三次闻法流变中，“起因于见闻等事，逐渐转为依止约定”，恰如其分指出因缘生起之理。未闻则非正道，故称“未闻不成”。
Bhagavato vacanassa atthabyañjanapabheda-paricchedavasena sakalasāsanasampatti-ogāhanākāro niravasesaparahita-pāripūrikāraṇanti vuttaṃ ‘‘evaṃ bhaddako ākāro’’ti. Yasmā na hotīti sambandho . Pacchimacakkadvayasampattinti attasammāpaṇidhi-pubbekatapuññatā-saṅkhātaṃ guṇadvayaṃ. Aparāparavuttiyā cettha cakkabhāvo, caranti etehi sattā, sampattibhavesūti vā . Ye sandhāya vuttaṃ ‘‘cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī’’tiādi (a. ni. 4.31). Purimapacchimabhāvo cettha desanakkamavasena daṭṭhabbo. Pacchimacakkadvayasiddhiyāti pacchimacakkadvayassa ca atthitāya. Sammāpaṇihitatto pubbe ca katapuñño suddhāsayo hoti tadasuddhihetūnaṃ kilesānaṃ dūrībhāvatoti āha ‘‘āsayasuddhi siddhā hotī’’ti. Tathā hi vuttaṃ – ‘‘sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare’’ti (dha. pa. 43) ‘‘katapuññosi, tvaṃ ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo’’ti (dī. ni. 2.207) ca. Tenevāha ‘‘āsayasuddhiyā adhigamabyattisiddhī’’ti. Payogasuddhiyāti yonisomanasikārapubbaṅgamassa dhammassavanapayogassa visadabhāvena. Tathā cāha ‘‘āgamabyattisiddhī’’ti, sabbassa vā kāyavacīpayogassa niddosabhāvena. Parisuddhakāyavacīpayogo hi vippaṭisārābhāvato avikkhittacitto pariyattiyaṃ visārado hotīti.
世尊语义及义理的细微差别与正确分章，促使诸法整体教法获得圆满且不带有遗失乃至牵挂。此乃所谓“庄严之词义”，因其不相违背。所谓西方双目同时圆满，喻示心智之具足与准确，是基于过往功德而完全具备的善根力量。由渐次觉悟的诸相体现，众生由此游走于生死流转之中。经中曾说：“比库们，诸天人众以四轮之法转行于世”，此语指示轮转法则的前后变化成相。当东西两轮得以具足，便产生心志清净，原因是意念纯净障碍消除，故曰“意念清净得成”，正如经中言：“清净心易于持守，护持者得无染著”；又如：“善根已成，阿难，你宜努力修行，将速无烦恼”。由此说明心志清净的成就。清净之定获达成后，随之获得外道无能及断除烦恼的功德力。谓之“清净心的达成”，乃指心身语三业的纯正聚合。此心身语的纯正结合作用，是刹那间清净无扰之法，利于教理的深入。如此功德之体现，逐步成就经教中的证果。
Nānappakārapaṭivedhadīpakenātiādinā atthabyañjanesu therassa evaṃ-saddasuta-saddānaṃ asammohāsammosadīpanato catupaṭisambhidāvasena atthayojanaṃ dasseti. Tattha sotabbabhedapaṭivedhadīpakenāti etena ayaṃ suta-saddo evaṃ-saddasannidhānato, vakkhamānāpekkhāya vā sāmaññeneva sotabbadhammavisesaṃ āmasatīti dīpeti. Manodiṭṭhīhi pariyattidhammānaṃ anupekkhanasuppaṭivedhā visesato manasikārapaṭibaddhāti te vuttanayena yonisomanasikāradīpakena evaṃ saddena yojetvā, savanadhāraṇavacīparicayā pariyattidhammānaṃ visesena sotāvadhānapaṭibaddhāti te vuttanayena avikkhepadīpakena suta-saddena yojetvā dassento sāsanasampattiyā dhammassavane ussāhaṃ janeti. Tattha dhammāti pariyattidhammā. Manasā anupekkhitāti ‘‘idha sīlaṃ kathitaṃ, idha samādhi, idha paññā, ettakā ettha anusandhiyo’’tiādinā nayena manasā anupekkhitā. Diṭṭhiyā suppaṭividdhāti nijjhānakkhanti bhūtāya, ñātapariññāsaṅkhātāya vā diṭṭhiyā tattha tattha vuttarūpārūpadhamme ‘‘iti rūpaṃ, ettakaṃ rūpa’’ntiādinā suṭṭhu vavatthapetvā paṭividdhā.
指示此处经文内容的义理明确，并以四种深层功用对诸义展开示现。于是谓之“相应闻语”，显示依附所传授的法义，乃相应立于法门的基础。对心识所执受的教理与经文义理，没有一丝忽视，唯以正思惟之灯光照亮，保持对所闻教义的警觉。此所谓“依正念而对经文义理之把握”，通过正见正思维系，遂生出深入的教理认知。此中“法”即指经文中的教理。而“不忽视心”，意谓心识无半点疏忽或妄念，专注于道理研习。所以上述语句：“此处说有戒，彼处说有定，有慧，此有修习”，均为调伏于心的正理明示者。对邪见的轻易辨析，表明“见解已明澈”，能据实反复加以解释说明，令修学者对法理形成正确认识。
Sakalena vacanenāti pubbe tīhi padehi visuṃ visuṃ yojitattā vuttaṃ. Attano adahantoti ‘‘mameda’’nti attani aṭṭhapento. Bhummatthe cetaṃ sāmivacanaṃ. Asappurisabhūminti akataññutaṃ. ‘‘Idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī’’ti (pārā. 195) evaṃ vuttaṃ anariyavohārāvatthaṃ, sā eva anariyavohārāvatthā asaddhammo . Nanu ca ānandattherassa ‘‘mamedaṃ vacana’’nti adhimānassa, mahākassapattherādīnañca tadāsaṅkāya abhāvato asappurisabhūmi-samatikkamādivacanaṃ niratthakanti? Nayidamevaṃ. ‘‘Evaṃ me suta’’nti vadantena ayampi attho vibhāvitoti dassanato. Keci pana ‘‘devatānaṃ parivitakkāpekkhaṃ tathāvacananti edisī codanā anavakāsā’’ti vadanti. Tasmiṃ kira khaṇe ekaccānaṃ devatānaṃ evaṃ cetaso parivitakko udapādi ‘‘bhagavā ca parinibbuto, ayañca āyasmā desanākusalo idāni dhammaṃ deseti, sakyakulappasuto tathāgatassa bhātā cūḷapituputto. Kiṃ nu kho sayaṃ sacchikataṃ dhammaṃ deseti? Udāhu bhagavato eva vacanaṃ yathāsuta’’nti, evaṃ tadāsaṅkitappakārato asappurisabhūmisamokkamādito atikkamādi vibhāvitanti. Appetīti nidasseti. Diṭṭhadhammika-samparāyika-paramatthesu yathārahaṃ satte netīti netti, dhammo eva netti dhammanetti.
「整体性语言」者，先前以三个字组成的各别词汇连缀而成。所谓『己身之我断焚』，意谓『此我』对此自体固执割断。『本土意涵』则为『此地』。『不善人土』乃指愚昧无知之境地。于《彼岸（经文）·195』中记载：『此地有某恶行比库，遍数得知如来所宣说的法律，焚烧自己』，如此言说即描述非圣善的言行境地，亦即非圣善言语。难道当时安那达长老诵说『此我言语』者，因其傲慢对比大咖萨巴长老等的质疑，无视此『不善人土超越』的话语，便是毫无意义否定之言乎？非也。此乃『如是我闻』者所言，目的在于阐明该意。然后亦有人说，『这是应缘诸天神思虑之间而生的教诲语句』。曾有一时，此种对诸天神心意观照而生说辞，有言『世尊已般涅槃，此尊者现今善说法，乃释迦族出身如来之弟，为幼子之弟。岂是其自己证成之法所说？请听世尊之原语』，依此为念控诉，此语乃不善人土超之言。『不宜起用』，故此为比喻。彼于有见法、前世观念、最高真实等中，识别不明，法为真理的灯灯光明，则是灯，故云「法即为灯」。
Daḷhataraniviṭṭhā vicikicchā kaṅkhā, nātisaṃsappanā matibhedamattā vimati. Assaddhiyaṃ vināsetīti bhagavatā bhāsitattā sammukhāvassa paṭiggahitattā khalitaduruttādigahaṇadosābhāvato ca. Ettha ca paṭhamādayo tisso atthayojanā ākārādiatthesu aggahitavisesameva evaṃ-saddaṃ gahetvā dassitā, tato parā catasso ākāratthameva evaṃ-saddaṃ gahetvā vibhāvitā. Pacchimā pana tisso yathākkamaṃ ākāratthaṃ nidassanatthaṃ avadhāraṇatthañca evaṃ-saddaṃ gahetvā yojitāti daṭṭhabbaṃ.
坚定、潜心深入的疑惑，与过度夸张、见解偏误不同。『不可置信』之言语，由世尊显说，于正面宣示时被接受，否认恶行及其错误，包括谩骂之罪皆不存在。在此，初学者以三分量论境界（形状、性质等）与特别含义收摄此同语，后又以四分量（形状等四义）分析此同语义。最后有三分量用以说明、この同语结合加以解说、联结，显明之，务必如此观察。
Eka-saddo aññaseṭṭhaasahāyasaṅkhayādīsu dissati. Tathā hesa ‘‘sassato attā ca loko ca, idameva saccaṃ moghamaññanti ittheke abhivadantī’’tiādīsu (ma. ni. 3.27) aññatthe dissati. ‘‘Cetaso ekodibhāva’’ntiādīsu (dī. ni. 1.228; pārā. 11) seṭṭhe, ‘‘eko vūpakaṭṭho’’tiādīsu (dī. ni. 1.405) asahāye, ‘‘ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) saṅkhayāyaṃ. Idhāpi saṅkhayāyanti dassento āha ‘‘ekantigaṇanaparicchedaniddeso’’ti. Kālañca samayañcāti yuttakālañca paccayasāmaggiñca. Khaṇoti okāso. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayassa paṭilābhahetuttā. Khaṇo eva ca samayo, yo khaṇoti ca samayoti ca vuccati, so eko evāti hi attho. Mahāsamayoti mahāsamūho. Samayopi khoti sikkhāpadapūraṇassa hetupi. Samayappavādaketi diṭṭhippavādake. Tattha hi nisinnā titthiyā attano attano samayaṃ pavadanti. Atthābhisamayāti hitapaṭilābhā. Abhisametabboti abhisamayo, abhisamayo attho abhisamayatthoti pīḷanādīni abhisametabbabhāvena ekībhāvaṃ upanetvā vuttāni. Abhisamayassa vā paṭivedhassa visayabhūto attho abhisamayatthoti tāneva tathā ekattena vuttāni. Tattha pīḷanaṃ dukkhasaccassa taṃsamaṅgino hiṃsanaṃ avipphārikatākaraṇaṃ, santāpo dukkhadukkhatādivasena santāpanaṃ paridahanaṃ.
单一词汇常见于如陌生合伴者聚集等。如此，如言『自性与世间永恒不变，这是真理，误解为虚假』等（中部·念处经3.27），亦或『一心状态』（长部·念处经1.228；彼岸经11）涉及领导者，『单一农夫』（长部·念处经1.405）涉及伴侣，以及『一次之时间与时刻，出家之行住坐卧』如阿含经（增支部·8.29）集合者。此处专说集合，为称『绝对计数及划分之标记』。时间、时机连结、相对条件之结合称为『时际』。『瞬间』乃刻空。于如来降生等起始时，即为道与戒行之时期，因缘相连而应用。瞬间与时机同义，所谓瞬间即时机也。大集合称大时期，时机等合称时期，修戒具足之时机即所谓时期。否定见解者称之为见解否定者。此时，坐立行者言自身时机。利益涅槃谓利益所得。应禀受利益谓应承之时机。应承时机即指承受事实意义，诸时机与事实意义最终彼此连结统一而显现。于此，苦谛之压迫为毒害、伤害，痛苦为恶报之苦，悲哀愁苦为痛苦之加重。
Tattha sahakārikāraṇaṃ sannijjhaṃ sameti samavetīti samayo, samavāyo. Sameti samāgacchati ettha maggabrahmacariyaṃ tadādhārapuggalehīti samayo, khaṇo. Sameti ettha, etena vā saṃgacchati satto, sabhāvadhammo vā sahajātādīhi, uppādādīhi vāti samayo, kālo. Dhammappavattimattatāya atthato abhūtopi hi kālo dhammappavattiyā adhikaraṇaṃ karaṇaṃ viya ca parikappanāmattasiddhena rūpena voharīyatīti. Samaṃ, saha vā avayavānaṃ ayanaṃ pavatti avaṭṭhānanti samayo, samūho yathā ‘‘samudāyo’’ti. Avayavasahāvaṭṭhānameva hi samūhoti. Avasesapaccayānaṃ samāgame eti phalaṃ etasmā uppajjati pavattati cāti samayo, hetu yathā ‘‘samudayo’’ti. Sameti saṃyojanabhāvato sambandho eti attano visaye pavattati, daḷhaggahaṇabhāvato vā saṃyuttā ayanti pavattanti sattā yathābhinivesaṃ etenāti samayo, diṭṭhi. Diṭṭhisaṃyojanena hi sattā ativiya bajjhantīti. Samiti saṃgati samodhānanti samayo, paṭilābho. Samassa nirodhassa yānaṃ, sammā vā yānaṃ apagamo apavatti samayo, pahānaṃ. Abhimukhaṃ ñāṇena sammā etabbo adhigantabboti abhisamayo, dhammānaṃ aviparīto sabhāvo. Abhimukhabhāvena sammā eti gacchati bujjhatīti abhisamayo, dhammānaṃ aviparītasabhāvāvabodho . Evaṃ tasmiṃ tasmiṃ atthe samayasaddappavatti veditabbā. Samayasaddassa atthuddhāre abhisamayasaddassa udāharaṇaṃ vuttanayeneva veditabbaṃ. Assāti samayasaddassa. Kālo attho samavāyādīnaṃ atthānaṃ idha asambhavato desadesakaparisānaṃ viya suttassa nidānabhāvena kālassa apadisitabbato ca.
此有共同成因凝聚一处，故称集合兼顾。集合即集聚，彼时为道行之业因，亦为该人的时期、时刻。以集合言，此乃灵魂合聚、众生聚集，如此起始等。道法推演之义虽无实体，然亦如计划、产生般显现。共同、与共等组成一部，日常称集合。因缘终合而生果，如是产生转起，即阿术语「起」。集合则为缠结状态之相系，此为其境界所转起、依存的理。据此生起深固附着，眷恋由此加强。集合即衰退与解决，回归、断舍，向正知证得通达。此即正通达之到来。觉知它法无异，而进于正觉。如此，于诸义中时机语句应理解其生起及作用。时机语句意义阐明、实例说明，令明了。『存在』即时机语句。时间、义理等本道理在此，犹如经论会集处，指明时机之因果法理，使顺理得解。
Kasmā panettha aniyamitavaseneva kālo niddiṭṭho? Na utusaṃvaccharādivasena niyamitoti āha ‘‘tattha kiñcāpī’’tiādi. Utusaṃvaccharādivasena niyamaṃ akatvā samayasaddassa vacane ayampi guṇo laddho hotīti dassento ‘‘ye vā ime’’tiādimāha. Sāmaññajotanā hi visese avatiṭṭhatīti. Tattha diṭṭhadhammasukhavihārasamayo devasikaṃ jhānaphalasamāpattīhi vītināmanakālo, visesato sattasattāhāni. Suppakāsāti dasasahassilokadhātupakampana-obhāsapātubhāvādīhi pākaṭā. Yathāvuttappabhedesu eva samayesu ekadesaṃ pakārantarehi saṅgahetvā dassetuṃ ‘‘yo cāya’’ntiādimāha. Tathā hi ñāṇakiccasamayo, attahitapaṭipattisamayo ca abhisambodhisamayo, ariyatuṇhībhāvasamayo, diṭṭhadhammasukhavihārasamayo, karuṇākiccaparahitapaṭipattidhammīkathāsamayā, desanāsamayo eva.
为何此处将时间视为无定？非以季节等自然顺序规定，言曰『此处有某事』等。自然季节之规矩无定，即不依赖自然周期，方显时机语句之力量，谓『诸如此类』。此乃普通指示，标明时间至今不变。于彼，所谓现见法乐之体验时机，及天界禅果等胜妙，应称为特别时间。特定时间为七七天。『显著震动地界之现象』恒现，依不同法区分时间，于十一处集中显示已成。如此于觉悟活动之时机、效益、利益、修行、慈悲行为、教法说法等皆涉及时间。
Karaṇavacanena niddeso katoti sambandho. Tatthāti abhidhammatadaññasuttapadavinayesu. Tathāti bhummakaraṇehi. Adhikaraṇattho ādhārattho. Bhāvo nāma kiriyā, tāya kiriyantaralakkhaṇaṃ bhāvenabhāvalakkhaṇaṃ. Tattha yathā kālo sabhāvadhammaparicchinno sayaṃ paramatthato avijjamānopi ādhārabhāvena paññāto taṅkhaṇappavattānaṃ tato pubbe parato ca abhāvato ‘‘pubbaṇhe jāto, sāyanhe gacchatī’’ti ca ādīsu, samūho ca avayavavinimutto visuṃ avijjamānopi kappanāmattasiddho avayavānaṃ ādhārabhāvena paññāpīyati yathā ‘‘rukkhe sākhā, yavarāsiyaṃ sambhūto’’tiādīsu, evaṃ idhāpīti dassento āha ‘‘adhikaraṇañhi…pe… dhammāna’’nti. Yasmiṃ kāle, dhammapuñje vā kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃ eva kāle dhammapuñje ca phassādayopi hontīti ayaṃ hi tattha attho. Yathā ca ‘‘gāvīsu duyhamānāsu gato, duddhāsu āgato’’ti dohanakiriyāya gamanakiriyā lakkhīyati, evaṃ idhāpi yasmiṃ samaye, tasmiṃ samayeti ca vutte ‘‘satī’’ti ayamattho viññāyamāno eva hoti padatthassa sattāvirahābhāvatoti samayassa sattākiriyāya cittassa uppādakiriyā phassādibhavanakiriyā ca lakkhīyati. Yasmiṃ samayeti yasmiṃ navame khaṇe, yasmiṃ yonisomanasikārādihetumhi, paccayasamavāye vā sati kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva khaṇe, hetumhi, paccayasamavāye vā phassādayopi hontīti ubhayattha samayasadde bhummaniddeso kato lakkhaṇabhūtabhāvayuttoti dassento āha ‘‘khaṇa…pe… lakkhīyatī’’ti.
以动作语言指谓诠释谓联系。此处意指论藏教典及戒律内容之阐释。于是谓论藏谓作业，说为根据。『存在』系动作，内含动作之间之分别特征与生成特征。在此，如时间依群居法则规定，尚存时光流转，即使存在前后否定，如『清晨生起，傍晚去卧』等，整体系脱离组成之流转，虽存无常而不变，系生成根据而显示，如『树枝生于谷仓』。此同理示例，说明『根据意涵』。谓『根据』是法之基础。当时，正念起作功德光辉，显现善心。此时间内功德感触生起、护持，故称此时。犹如『牛前往挤奶』，挤奶动作之时，以此时间计量。同理，至第九瞬间，于善缘因及条件和合时善心起，此瞬间始，缘生合时感触亦现，有双重时机语句之意，指出恒常时机特征。
Hetuattho karaṇattho ca sambhavati ‘‘annena vasati, vijjāya vasati, pharasunā chindati, kudālena khaṇatī’’tiādīsu viya. Vītikkamañhi sutvā bhikkhusaṅghaṃ sannipātāpetvā otiṇṇavatthukaṃ puggalaṃ paṭipucchitvā vigarahitvā ca taṃ taṃ vatthuotiṇṇakālaṃ anatikkamitvā teneva kālena sikkhāpadāni paññapento bhagavā viharati sikkhāpadapaññattihetuñca apekkhamāno tatiyapārājikādīsu viya.
此如‘凭饮食而住、凭智慧而住、凭刀剑而截断、凭镐头而挖掘’之类因缘所成。闻此后，众比库聚集，审查有过失者，将其斥责、纠正，令其断除过失。待其过失断绝之时，未逾越过失之限，恰于此时，世尊行住于戒律所规定之义，正如第三大犯等戒律之例，依戒律之规定而行。
Accantameva ārambhato paṭṭhāya yāva desanāniṭṭhānaṃ. Parahitapaṭipattisaṅkhātena karuṇāvihārena. Tadatthajotanatthanti accantasaṃyogatthajotanatthaṃ. Upayoganiddeso kato yathā ‘‘māsaṃ sajjhāyatī’’ti . Porāṇāti aṭṭhakathācariyā. Abhilāpamattabhedoti vacanamattena viseso. Tena suttavinayesu vibhattibyattayo katoti dasseti.
自最初开始，直到说法圆满终止之时，皆以利益众生为行持之念怀，充满慈悲。此是为了使法意明亮，确属极为紧密相贯、明现之意。又说‘月经受戒’，此谓时令条文上有所指示。古时注师谓‘能言巧辩’，此为言辞精细之别。以此见证经律中所阐分明而独立不同之义。
Seṭṭhanti seṭṭhavācakaṃ vacanaṃ ‘‘seṭṭha’’nti vuttaṃ seṭṭhaguṇasahacaraṇato, tathā ‘‘uttama’’nti etthāpi. Gāravayuttoti garubhāvayutto garuguṇayogato, garukaraṇārahatāya vā gāravayutto. Vuttoyeva, na pana idha vattabbo visuddhimaggassa imissā aṭṭhakathāya ekadesabhāvatoti adhippāyo.
“上上”语出定为“最佳”之意，含有最佳之德、最佳之行。所谓“庄严连结”，即为庄重相续合一，具庄重功德，或为庄严之成就。此语固然一词成文，但非本《净道注》所宜单用作独尊之义的主张。
Aparo nayo (itivu. aṭṭha. nidānavaṇṇanā; sārattha. ṭī. 1.1.verañjakaṇḍavaṇṇanā; visuddhi. mahāṭī. 1.144) – bhāgavāti bhagavā, bhatavāti bhagavā, bhāge vanīti bhagavā, bhage vanīti bhagavā, bhattavāti bhagavā, bhage vamīti bhagavā, bhāge vamīti bhagavā.
别说之一（详见八·缘起注释，精义净释大注1.1卷；大净注1.144）——“世尊”者即佛，“主尊”者亦佛，经文中“世尊佛”即佛，“住世佛”亦佛，“世尊佛”乃佛，“主尊佛”即佛之义。
‘‘Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;
“世尊即主尊，处诸世间，主宰亦世尊；
Bhage vami tathā bhāge, vamīti bhagavā jino’’.
世间主宰犹如世尊，主宰即世尊，胜者即佛。”
Tattha kathaṃ bhāgavāti bhagavā? Ye te sīlādayo dhammakkhandhā guṇabhāgā guṇakoṭṭhāsā, te anaññasādhāraṇā niratisayā tathāgate atthi upalabbhanti. Tathā hissa sīlaṃ samādhi paññā vimutti vimuttiñāṇadassanaṃ, hirī ottappaṃ, saddhā vīriyaṃ, sati sampajaññaṃ, sīlavisuddhi diṭṭhivisuddhi, samatho vipassanā, tīṇi kusalamūlāni, tīṇi sucaritāni, tayo sammāvitakkā, tisso anavajjasaññā, tisso dhātuyo, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, cattāro ariyamaggā, cattāri ariyaphalāni, catasso paṭisambhidā, catuyoniparicchedakañāṇāni, cattāro ariyavaṃsā, cattāri vesārajjañāṇāni, pañca padhāniyaṅgāni, pañcaṅgiko sammāsamādhi, pañcañāṇiko sammāsamādhi, pañcindriyāni, pañca balāni, pañca nissāraṇīyā dhātuyo, pañca vimuttāyatanañāṇāni, pañca vimuttiparipācanīyā saññā, cha anussatiṭṭhānāni, cha gāravā, cha nissāraṇīyā dhātuyo, cha satatavihārā, cha anuttariyāni, cha nibbedhabhāgiyā saññā, cha abhiññā, cha asādhāraṇañāṇāni, satta aparihāniyā dhammā, satta ariyadhammā, satta ariyadhanāni, satta bojjhaṅgā, satta sappurisadhammā, satta nijjaravatthūni, satta saññā, sattadakkhiṇeyyapuggaladesanā, sattakhīṇāsavabaladesanā, aṭṭhapaññāpaṭilābhahetudesanā aṭṭha sammattāni, aṭṭhalokadhammātikkamo, aṭṭha ārambhavatthūni, aṭṭhaakkhaṇadesanā, aṭṭha mahāpurisavitakkā, aṭṭhaabhibhāyatanadesanā, aṭṭha vimokkhā, nava yonisomanasikāramūlakā dhammā, nava pārisuddhipadhāniyaṅgāni, navasattāvāsadesanā, nava āghātapaṭivinayā, nava saññā, navanānattā, nava anupubbavihārā, dasa nāthakaraṇā dhammā, dasa kasiṇāyatanāni, dasa kusalakammapathā, dasa sammattāni, dasa ariyavāsā, dasa asekkhadhammā, dasa tathāgatabalāni, ekādasa mettānisaṃsā, dvādasa dhammācakkākārā, terasa dhutaguṇā, cuddasa buddhañāṇāni, pañcadasa vimuttiparipācanīyā dhammā, soḷasavidhā ānāpānassati, soḷasa aparantapanīyā dhammā, aṭṭhārasa buddhadhammā, ekūnavīsati paccavekkhaṇañāṇāni, catucattālīsa ñāṇavatthūni, paññāsa udayabbayañāṇāni, paropaññāsa kusalā dhammā, sattasattati ñāṇavatthūni, catuvīsatikoṭisatasahassasaṅkhasamāpattisañcārimahāvajirañāṇaṃ , anantanayasamantapaṭṭhāna-pavicaya-paccavekkhaṇadesanāñāṇāni, tathā anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayādivibhāvanañāṇāni cāti evamādayo anantāparimāṇabhedā anaññasādhāraṇā niratisayā guṇabhāgā guṇakoṭṭhāsā saṃvijjanti upalabbhanti, tasmā yathāvuttavibhāgā guṇabhāgā assa atthīti ‘‘bhāgavā’’ti vattabbe ākārassa rassattaṃ katvā ‘‘bhagavā’’ti vutto. Evaṃ tāva bhāgavāti bhagavā.
所谓『世尊』者，何以称为世尊？即是那些具足戒律等法蕴，是品质部分，是品质积聚的，这些均是独特无二、超越常法者，于如来必有所现见。其戒为正行，其三学——定、慧、解脱，具解脱知识与见解，羞愧与愧怍，信心与精进，念虑与正念正知，戒净、见净，止观，三善根，三善行，三正念，三清净见，四念处，四正勤，四劲道，四圣道，四圣果，四分析，四流别智，四圣统，四色相知，五应行，五根集中，五智，五力，五解脱境界之知，五解脱增长之见，六念住，六敬敬法，六解脱境，六常行，六无上，六厌离相见，六神通，六殊胜智，七不坏法，七圣法，七圣宝，七觉支，七善人法，七正法由来，七识，七布施持戒讲法，七除染弱讲法，八智慧成就缘起讲法，八正道超越世间法，八起趣法，八现成讲法，八大丈夫思惟，八胜境讲法，八解脱，九善根念重之法，九净行应行，九七宿安住，九摧毁浊恶，九见，九非见，九渐次修行，十主宰因法，十遍相处所，十善业道，十成就，十圣住所，十无垢法，十如来力，十一慈心施财，十二法轮，十三出家行，十四佛智，十五解脱增长法，十六入出息念，十六终止烦恼法，十八佛法，二十一检视智，四十四知法根源，五十生灭知，五十五善法，七十七智法根本，二千七百万亿次历变慧，诸无尽世界无尽众生之痴执分别智等，如此无尽无量类无二殊的品质部分品质积聚，共同现起被称为『世尊』，故此以正如实的品质部分为义谓之『世尊』。
‘‘Yasmā sīlādayo sabbe, guṇabhāgā asesato;
『因为戒律等诸法皆具，且是无缺品质之部分，』
Vijjanti sugate tasmā, bhagavāti pavuccati’’.
『故彼圣者皆知，称为世尊。』
Kathaṃ bhatavāti bhagavā? Ye te sabbalokahitāya ussukkamāpannehi manussattādike aṭṭha dhamme samodhānetvā sammāsambodhiyā katamahābhinīhārehi mahābodhisattehi paripūritabbā dānapāramī, sīla, nekkhamma, paññā, vīriya, khanti, sacca, adhiṭṭhāna, mettā, upekkhāpāramīti dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsa pāramiyo, dānādīni cattāri saṅgahavatthūni, saccādīni cattāri adhiṭṭhānāni, aṅgapariccāgo, jīvita, rajja, putta, dārapariccāgoti pañca mahāpariccāgā, pubbayogo, pubbacariyā, dhammakkhānaṃ, ñātatthacariyā, lokatthacariyā, buddhicariyāti evamādayo, saṅkhepato vā sabbe puññañāṇasambhārā buddhakaradhammā, te mahābhinīhārato paṭṭhāya kappānaṃ satasahassādhikāni cattāri asaṅkhyeyyāni yathā hānabhāgiyā saṃkilesabhāgiyā ṭhitibhāgiyā vā na honti, atha kho uttaruttari visesabhāgiyāva honti, evaṃ sakkaccaṃ nirantaraṃ anavasesato bhatā sambhatā assa atthīti ‘‘bhatavā’’ti vattabbe ‘‘bhagavā’’ti vutto niruttinayena ta-kārassa ga-kāraṃ katvā . Atha vā bhatavāti teyeva yathāvutte buddhakaradhamme vuttanayeneva bhari, sambhari, paripūresīti attho. Evampi bhatavāti bhagavā.
所谓『尊者』者，云何称之？即是那些为普益天下人类所渴望者，具足八法：由正觉者所成就，具足伟大布施、戒、出离、慧、精进、忍耐、真实、坚定、慈悲、舍，十度波罗蜜，及十波罗蜜之辅助、重度、最高等；四聚摄供，实、威仪、命、国、子五大舍弃；先行、前世修业、法门、亲戚行、世间行、佛行等诸法；简要而言，诸善业智全部具足者，即佛所成就诸法。历经千万亿百无量劫，无作损者、染污损者、不住世间者，反而益增长、特殊增长，遂称为『尊者』。又『尊者』亦意为承担、充满、圆满之意。如是称谓当依佛所成诸法而言。故而『尊者』即佛也。
‘‘Sammāsambodhiyā sabbe, dānapāramiādike;
『由正觉，具诸波罗蜜；』
Sambhāre bhatavā nātho, tasmāpi bhagavā mato’’.
『尊者为一切法之聚，故亦称世尊。』
Kathaṃ bhāge vanīti bhagavā? Ye te catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakasamāpattibhāgā, te anavasesato lokahitatthaṃ attano ca diṭṭhadhammasukhavihāratthaṃ niccakappaṃ vani, bhaji, sevi, bahulamakāsīti bhāge vanīti bhagavā. Atha vā abhiññeyyadhammesu kusalādīsu khandhādīsu ca ye te pariññeyyādivasena saṅkhepato vā catubbidhā abhisamayabhāgā, vitthārato pana ‘‘cakkhu pariññeyyaṃ sotaṃ…pe… jarāmaraṇaṃ pariññeyya’’ntiādinā (paṭi. ma. 1.21) aneke pariññeyyabhāgā, ‘‘cakkhussa samudayo pahātabbo…pe… jarāmaraṇassa samudayo pahātabbo’’tiādinā pahātabbabhāgā, ‘‘cakkhussa nirodho…pe… jarāmaraṇassa nirodho sacchikātabbo’’tiādinā sacchikātabbabhāgā, ‘‘cakkhunirodhagāminīpaṭipadā’’tiādinā, ‘‘cattāro satipaṭṭhānā’’tiādinā ca anekabhedā bhāvetabbabhāgā ca dhammā, te sabbe vani, bhaji, yathārahaṃ gocarabhāvanāsevanānaṃ vasena sevi. Evampi bhāge vanīti bhagavā. Atha vā ‘‘ye ime sīlādayo dhammakkhandhā sāvakehi sādhāraṇā guṇakoṭṭhāsā guṇabhāgā, kinti nu kho te vineyyasantānesu patiṭṭhapeyya’’nti mahākaruṇāya vani abhipatthayi, sā cassa abhipatthanā yathādhippetaphalāvahā ahosi. Evampi bhāge vanīti bhagavā.
世尊云何称为「份」？彼谓：诸天众生共计数目为二十四亿的份额，恰如天界华丽装饰品之份额，皆为无碍地，为利益世间自身并修持眼见法之安乐，恒时专心持守，分为享用、服侍、广泛持守等诸份，此即世尊所说之「份」。又或者，在当得无漏智慧之诸法中，于善之蕴等所可认识的四种成就份，乃简略整理总结者，有「眼识智慧应知，耳识……老死应知」等众多识慧份；有「眼欲断除……老死欲断除」之应断份；有「眼识灭……老死灭尽」之应证份；又有「眼识灭向之道」；以及「四念处」等许多应修之份，悉皆称为「份」，是为世尊所说。又或谓：「如这等有品行诸蕴，是弟子等共有之善德集积和利益份，为何应于欲断除缘起诸处建立？」此以大慈悲故所说，其意旨乃依所示现的利益功德而成。世尊如是称为「份」。
‘‘Yasmā ñeyyasamāpatti-guṇabhāge tathāgato;
「云何谓为应知之福德份？」
Bhaji patthayi sattānaṃ, hitāya bhagavā tato’’.
「当依佛智而使众生得安乐，世尊由此而护念众生。」
Kathaṃ bhage vanīti bhagavā? Samāsato tāva katapuññehi payogasampannehi yathāvibhavaṃ bhajīyantīti bhagā, lokiyalokuttarasampattiyo. Tattha lokiye tāva tathāgato sammāsambodhito pubbe bodhisattabhūto paramukkaṃsagate, vani, bhaji, sevi, yattha patiṭṭhāya niravasesato buddhakaradhamme samannānento buddhadhamme paripācesi, buddhabhūto pana te niravajjesu upasaṃhite anaññasādhāraṇe lokuttarepi, vani, bhaji, sevi, vitthārato pana padesarajja-issariyacakkavattisampatti-devarajjasampattiādivasena jhāna-vimokkha-samādhisamāpatti-ñāṇadassana-maggabhāvanā-phalasacchi-kiriyādi-uttarimanussadhammavasena ca anekavihite anaññasādhāraṇe, bhage, vani, bhaji, sevi. Evampi bhage vanīti bhagavā.
世尊云何称为「份」？总括而言，谓应当依据诸多善业因缘而各得其所享乐之份，此乃世俗与出世间之成就。世俗者谓，世尊乃正觉之如来，昔为菩萨时，广行众善，修习佛行，具足佛法利益，常自安住，无有间断；今则证得佛果，独一无二存在于世间及出世间诸法中，各获广益，具体包括拥有国土庄严、帝王荣耀、诸天管辖权、禅定释放、三昧成就、智慧洞见、道理修持，及证见成果等众多殊胜功德，皆为无可比拟之「份」，世尊即以此称为「份」。
‘‘Yā tā sampattiyo loke, yā ca lokuttarā puthu;
「诸种成就于世间及出世间皆为完备；
Sabbā tā bhaji sambuddho, tasmāpi bhagavā mato’’.
诸成就皆应依佛而敬奉，故世尊为至尊所尊。」
Kathaṃ sattavāti bhagavā? Bhattā daḷhabhattikā assa bahū atthīti bhattavā. Tathāgato hi mahākaruṇāsabbaññutaññāṇādi-aparimitanirupamappabhāva-guṇavisesasamaṅgibhāvato sabbasattuttamo, sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya dvattiṃsamahāpurisalakkhaṇaasīti anubyañjanabyāmappabhādi anaññasādhāraṇavisesapaṭimaṇḍitarūpakāyatāya yathābhuccaguṇādhigatena ‘‘itipi so bhagavā’’tiādinayappavattena lokattayabyāpinā suvipulena suvisuddhena ca thutighosena samannāgatattā ukkaṃsapāramippattāsu appicchatāsantuṭṭhiādīsu suppatiṭṭhitabhāvato dasabalacatuvesārajjādi-niratisayaguṇavisesa-samaṅgībhāvato ca rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasannoti evaṃ catuppamāṇike lokasannivāse sabbathāpi pasādāvahabhāvena samantapāsādikattā aparimāṇānaṃ sattānaṃ sadevamanussānaṃ ādarabahumānagāravāyatanatāya paramapemasambhattiṭṭhānaṃ. Ye tassa ovāde patiṭṭhitā aveccappasādena samannāgatā honti, kenaci asaṃhāriyā tesaṃ pasādabhatti samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā. Tathā hi te attano jīvitapariccāgepi tattha pasādaṃ na pariccajanti, tassa vā āṇaṃ daḷhabhattibhāvato.
世尊为何称呼为「坚定信心者」？因为具足坚定信心的人众多，所以称为信心者。如来说者乃宏大慈悲的全智者，具足无量无边的智慧、无上显现与殊胜功德，遍满一切众生， 超越一切，实为一切众生至尊。以无边的利益安乐为先导，普遍无余，且无烦恼，行处圆满，使众生完全欢喜，具备端庄庄严，具有二十二大人相所，展现独特绝伦的相好。此如来具著显现无间断，由具足难以比拟的殊胜功德，聚集成极端圆满的相貌。以适切的见解称之为『的确是世尊』等，遍及天下，广博精深，清净完美，充满盛赞声誉，已达极致超越境界。在戒定慧的正行中，不嗜欲、不烦恼、满足安稳，依赖十力量和四无畏，圆融诸德，身形光洁如形，在色相、声相、臭相、法相方面皆明朗殊胜。由此遍集四种量度，于世界中无所不在，无论何处皆令人安心悦纳，广被敬重，深受爱慕，获极高敬意与礼仪崇拜。凡以其劝诫受持者，皆怀无比信心欢喜，无有懈怠，无论是沙门、婆罗门、天人、魔王及梵天等类。甚至为自身生命更献出牺牲，也不丧失对世尊的敬信，乃因坚定信心所致。
Tenevāha –
因此世尊说——
‘‘Yo ve kataññū katavedi dhīro;
“谁心怀感恩，智慧明了，
Kalyāṇamitto daḷhabhatti ca hotī’’ti. (jā. 2.17.78);
『善友且具坚定信奉』。（《本生经》第二集第十七品第七十八偈）
‘‘Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati, evameva kho, bhikkhave, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (udā. 45; cūḷava. 385) ca. –
“譬如，比库们，广大海洋，其水位常定，不会忽涨忽落；比方而言，我所授与弟子的戒律，弟子们不会违犯，即使为护持我弟子的生命缘故，也不会轻易违背。”（《经疏》45；《小般泥洹经》385）
Evaṃ bhattavāti bhagavā niruttinayena ekassa ta-kārassa lopaṃ katvā itarassa ga-kāraṃ katvā.
如此称之为坚定信心者，世尊以语辩教，用减一字加一字的方式分别阐明。
‘‘Guṇātisayayuttassa, yasmā lokahitesino;
『具德所依』者，谓世尊为利乐世间者；
Sambhattā bahavo satthu, bhagavā tena vuccatī’’ti.
世尊因之而得称，是为众多出世尊所称之故。
Kathaṃ bhage vamīti bhagavā? Yasmā tathāgato bodhisattabhūtopi aparimāṇāsu jātīsu pāramiyo paripūrento bhagasaṅkhātaṃ siriṃ issariyaṃ yasañca vami uggiri, kheḷapiṇḍaṃ viya anapekkho chaḍḍayi, carimattabhāvepi hatthagataṃ cakkavattisiriṃ devalokādhipaccasadisaṃ catudīpissariyaṃ cakkavattisampattisannissayaṃ sattaratanasamujjalaṃ yasañca tiṇāyapi amaññamāno nirapekkho pahāya abhinikkhamitvā sammāsambodhiṃ abhisambuddho, tasmā ime sirīādike bhage vamīti bhagavā. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā, sineruyugandharauttarakuruhimavantādibhājanalokavisesasannissayā sobhā kappaṭṭhiyabhāvato, tepi bhagavā vami tannivāsisattāvāsasamatikkamato tappaṭibaddhachandarāgappahānena pajahīti. Evampi bhage vamīti bhagavā.
世尊何以称谓为“具德”？谓如来虽为菩提所起，然于无量生中，遍满诸波罗蜜，充足世尊名号荣光威力，彼如山峰拔起，超脱尘垢，如同抛弃玩耍之沙砾。即便作为现法已灭者，具足轮王之荣光，依托帝释天般四大洲辉煌，伴随七宝灿烂荣光，亦不眷恋三草茅舍，舍于无依之境，奋发成就正觉。是故世尊称为“具德”。又或言，如诸星辰依其所在之处而行、运转，此德亦同如是，起于天王、龙王、西方净居天诸所辉映之尘垢，虽起于无记之处，而世尊亦以此德超越所居之处，不为世俗烦恼、贪欲所缠缚而舍弃。世尊如是称为“具德”。
‘‘Cakkavattisiriṃ yasmā, yasaṃ issariyaṃ sukhaṃ;
『轮王之荣光者』谓所依威力舒畅；
Pahāsi lokacittañca, sugato bhagavā tato’’.
世尊出离世间心念，然是荣光也。
Kathaṃ bhāge vamīti bhagavā? Bhāgā nāma sabhāgadhammakoṭṭhāsā, te khandhāyatanadhātādivasena, tatthāpi rūpavedanādivasena pathaviyādivasena atītādivasena ca anekavidhā, te ca bhagavā sabbaṃ papañcaṃ sabbaṃ yogaṃ sabbaṃ ganthaṃ sabbaṃ saṃyojanaṃ samucchinditvā amatadhātuṃ samadhigacchanto vami uggiri, anapekkho chaḍḍayi na paccāvami. Tathā hesa ‘‘sabbatthakameva pathaviṃ āpaṃ tejaṃ vāyaṃ, cakkhuṃ sotaṃ ghānaṃ jivhaṃ kāyaṃ manaṃ, rūpe sadde gandhe rase phoṭṭhabbe dhamme, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ, cakkhusamphassaṃ…pe… manosamphassaṃ, cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ, cakkhusamphassajaṃ saññaṃ…pe… manosamphassajaṃ saññaṃ, cakkhusamphassajaṃ cetanaṃ…pe… manosamphassajaṃ cetanaṃ, rūpataṇhaṃ…pe… dhammataṇhaṃ, rūpavitakkaṃ…pe… dhammavitakkaṃ, rūpavicāraṃ…pe… dhammavicāra’’ntiādinā anupadadhammavibhāgavasenapi sabbeva dhammakoṭṭhāse anavasesato vami uggiri, anapekkhapariccāgena chaḍḍayi. Vuttañhetaṃ ‘‘yaṃ taṃ, ānanda, cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, taṃ tathāgato puna paccāvamissatīti netaṃ ṭhānaṃ vijjatī’’ti (dī. ni. 2.183). Evampi bhāge vamīti bhagavā. Atha vā bhāge vamīti sabbepi kusalākusale sāvajjānavajje hīnapaṇīte kaṇhasukkasappaṭibhāge dhamme ariyamaggañāṇamukhena vami uggiri, anapekkho pariccaji pajahi, paresañca tathattāya dhammaṃ desesi. Vuttampi cetaṃ ‘‘dhammāpi vo, bhikkhave, pahātabbā, pageva adhammā (ma. ni. 1.240). Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāyā’’tiādi (ma. ni. 1.240). Evampi bhāge vamīti bhagavā.
世尊何以称谓“具量”？“具量”者，是指诸组合、法门、界、处等，虽以色受等诸部份之身土及内（土）外过去等多种差别，世尊却断绝一切纷纶、束缚和连接，而入无上法界，超拔舍弃，不复回转。故言世尊：「一切处即为地、水、火、风，眼、耳、鼻、舌、身、意，色声香味触法，眼识……意识，眼触……意触，眼触生受……意触生受，眼触生识……意触生识，眼触生想……意触生想，眼触生心念……意触生心念，色欲……法欲，色观……法观，色思……法思」等皆非分别之法，世尊超脱无碍舍之，且无所眷恋而弃之。据经典所说：「阿难，此汝已舍断四念处、一切束缚、自由解脱、不退转，后世尊不复回转。」（中部尼柯耶2.183）故称世尊为“具量”。又或言，“具量”者，是于所有善恶、戒、习气、轻重、粗细之诸法，透过圣道知识而超脱，舍弃无执，并为他人开演真实法门。经典亦云：「比库，应舍弃诸法，法虽舍弃，非为毁坏。」（中部尼柯耶1.240）故称世尊为“具量”。
‘‘Khandhāyatanadhātādi-dhammabhāgā-mahesinā;
『蕴、处、界等法的诸部分』，就是由伟大的尊者（世尊）所示现；
Kaṇhasukkā yato vantā, tatopi bhagavā mato’’.
圣洁清净者（世尊）所具有的功德，也应如是认为。”
Tena vuttaṃ –
因此说——
‘‘Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;
“尊者以其所具有的德相为所摄持，亦以德相说法得供养；
Bhage vami tathā bhāge, vamīti bhagavā jino’’ti.
以德相摄持而又依德相而行，正因如此，世尊成为胜利者。”
Dhammasarīraṃ paccakkhaṃ karotīti ‘‘yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti vacanato dhammassa satthubhāvapariyāyo vijjatīti katvā vuttaṃ. Vajirasaṅghātasamānakāyo parehi abhejjasarīrattā. Na hi bhagavato rūpakāye kenaci sakkā antarāyaṃ kātunti. Desanāsampattiṃ niddisati vakkhamānassa sakalassa suttassa ‘‘eva’’nti nidassanato. Sāvakasampattiṃ niddisati paṭisambhidāppattena pañcasu ṭhānesu bhagavatā etadagge ṭhapitena mayā mahāsāvakena sutaṃ, tañca kho mayāva sutaṃ, na anussutaṃ na paraṃparābhatanti imassatthassa dīpanato. Kālasampattiṃ niddisati bhagavāsaddasannidhāne payuttassa samayasaddassa buddhuppādapaṭimaṇḍitabhāvadīpanato. Buddhuppādaparamā hi kālasampadā. Tenetaṃ vuccati –
说到这个，经文即表达了“阿难，为你们而说的法与律已由我完整宣说，已成圆满，闻者应以我为你们的师尊”之意，体现了法师身份的涵义。这里所说的„法师身份‟，乃形同坚固无碍之体，犹如坚牢不动之佛身。世尊的色身不可能被任何东西阻碍。经文修成的圆满之义，即以‘如此’二字表现说法完整无缺。弟子圆满则以断别五法（五处的六根六境受触受生）得到证达，此法理已由佛陀建立，乃由我这位大弟子所闻，不依循传承而今时现证本意指示其本旨。时机圆满，是指佛声临近而诞生，佛出现的时间最为圆满，此即称为时机圆满。故本句被称为——
‘‘Kappakasāye kaliyuge, buddhuppādo aho mahacchariyaṃ;
‘‘袈裟贵重于末法时期，佛陀的出世真是惊人伟大；
Hutāvahamajjhe jātaṃ, samuditamakarandamaravinda’’nti.
在兵火纷飞中诞生，如同精华甘露盛开在莲花上。’’
Bhagavāti desakasampattiṃ niddisati guṇavisiṭṭhasattuttamabhāvadīpanato garugāravādhivacanabhāvato.
‘世尊’这一称号显示了其教导的圆满与尊贵，彰显了其无上品德的卓越本质，体现了庄严而令人敬重的说法风范。
Avisesenāti na visesena, vihārabhāvasāmaññenāti attho. Iriyāpatha…pe… vihāresūti iriyāpathavihāro, dibbavihāro, brahmavihāro, ariyavihāroti etesu catūsu vihāresu. Samaṅgīparidīpananti samaṅgībhāvaparidīpanaṃ. Etanti ‘‘viharatī’’ti etaṃ padaṃ. Tathā hi taṃ ‘‘idhekacco gihīhi saṃsaṭṭho viharati sahanandī sahasokī’’tiādīsu (saṃ. ni. 4.241) iriyāpathavihāre āgataṃ. ‘‘Yasmiṃ, bhikkhave, samaye bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharatī’’ti (dha. sa. 160; vibha. 624) ettha dibbavihāre. ‘‘So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādīsu (dī. ni. 1.556; 3.308; ma. ni. 1.77; 2.309; 3.230) brahmavihāre. ‘‘So kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne tasmiṃ eva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī’’tiādīsu (ma. ni. 1.387) ariyavihāre.
‘无分别’者，意指非区分差别之义；‘以常住为行’指的是行为性质的平等常行。‘根行道……及行处’意指根门、行路、念住等四种修行之行处。‘正成圆满光明’即指使一切行为成就整体和谐的光明。此处的‘修行’谓之‘居住’，譬如经文中说‘此时有些在家人共处，有和乐者亦有忧者……’（《相应部》4.241）即此道理。又云：‘比库于出离焰、忧等独处时，入最初禅而修行。’（《增支部·释》160；《毗婆沙论》624）是谓神通禅修行。又言：‘他以慈心遍布一方而修行……’（《长部·释》1.556；3.308；《中部·释》1.77；2.309；3.230）是谓梵行修行。又言：‘我阿毗维萨纳，于前述持戒修习最后时刻，仅于内心安住，守护一心，集中心念，如此专注修行称为圣行。’（《中部·释》1.387）即为圣行。
Tattha iriyanaṃ vattanaṃ iriyā, kāyappayogo. Tassā pavattanupāyabhāvato ṭhānādi iriyāpatho. Ṭhānasamaṅgī vā hi kāyena kiñci kareyya gamanādīsu aññatarasamaṅgī vā. Atha vā iriyati pavattati etena attabhāvo kāyakiccaṃ vāti iriyā, tassā pavattiupāyabhāvato iriyā ca so patho cāti iriyāpatho, ṭhānādi eva. So ca atthato gatinivattiādiākārena pavatto catusantatirūpapabandho eva. Viharaṇaṃ, viharati etenāti vā vihāro, iriyāpatho eva vihāro iriyāpathavihāro. Divi bhavo dibbo, tattha bahulappavattiyā brahmapārisajjādidevaloke bhavoti attho. Tattha yo dibbānubhāvo, tadatthāya saṃvattatīti vā dibbo, abhiññābhinīhāravasena mahāgatikattā vā dibbo, dibbo ca so vihāro cāti dibbavihāro, catasso rūpāvacarasamāpattiyo. Āruppasamāpattiyopi ettheva saṅgahaṃ gacchanti. Brahmūnaṃ, brahmāno vā vihārā brahmavihārā, catasso appamaññāyo. Ariyānaṃ, ariyā vā vihārā ariyavihārā, cattāri sāmaññaphalāni. So hi ekaṃ iriyāpathabādhanantiādi yadipi bhagavā ekenapi iriyāpathena cirataraṃ kālaṃ attabhāvaṃ pavattetuṃ sakkoti, tathāpi upādinnakasarīrassa nāma ayaṃ sabhāvoti dassetuṃ vuttaṃ . Yasmā vā bhagavā yattha katthaci vasanto vineyyānaṃ dhammaṃ desento, nānāsamāpattīhi ca kālaṃ vītināmento vasatīti sattānaṃ attano ca vividhaṃ hitasukhaṃ harati upaneti uppādeti, tasmā vividhaṃ haratīti evamettha attho veditabbo.
其中‘根行’之‘行’即指身体之应用。由于转动之因，立地等为行路之所。或行动与身体一致，或略不同。此‘行’自性即身体之业，因其行为转动而成行道，即‘行处’，即立地等。此因四向连结之运动果效产生。‘居住’、‘修持’等词，皆指行路修持。‘双重存在’谓为神通，因大量转移动而生于梵天天界，或谓神通者，亦因证入神通等大成就而称神通，而该神通亦是行路修行之神通。四梵境界成就类亦属此。无色禅境成就亦在此类中归纳。‘梵行’即梵天之居，乃四无量心。‘圣行’者，为圣者之居，四圣果之“居住”。『修一根行』之意，指如世尊以一行路可久住身体之本性，尽管染污世体然此为本性所示。又言：世尊常在各处说教，并于多种禅定中安住终久，利益众生种种乐利故，故谓“多种安住”。
Paccatthike jinātīti jeto. Jeta-saddo hi sota-saddo viya kattusādhanopi atthīti. Rañño vā paccatthikānaṃ jitakāle jātattā jeto. Rañño hi attano jayaṃ tattha āropetvā jitavāti jetoti kumāro vutto. Maṅgalakāmatāya vā jetotissa nāmaṃ kataṃ, tasmā ‘‘jeyyo’’ti etasmiṃ atthe ‘‘jeto’’ti vuttanti daṭṭhabbaṃ. Tassa jetassa rājakumārassa. Vanetiādito paṭṭhāyeva taṃ tassa santakanti dassetuṃ ‘‘taṃ hī’’tiādi vuttaṃ. Sabbakāmasamiddhitāya vigatamalamaccheratāya karuṇādiguṇasamaṅgitāya ca niccakālaṃ upaṭṭhapito anāthānaṃ piṇḍo etassa atthīti anāthapiṇḍiko, tassa anāthapiṇḍikassa. Yadi jetavanaṃ, kathaṃ anāthapiṇḍikassa ārāmoti āha ‘‘anāthapiṇḍikenā’’tiādi. Pañcavidhasenāsanaṅgasampattiyā āramanti ettha pabbajitāti ārāmo, tasmiṃ ārāme. Yadipi so bhūmibhāgo koṭisantharena mahāseṭṭhinā kīto, rukkhā pana jetena na vikkītāti taṃ ‘‘jetavana’’nti vattabbataṃ labhatīti vadanti. Ubhinnampi vā tattha pariccāgavisesakittanatthaṃ ubhayavacanaṃ, jetenapi hi bhūmibhāgavikkayena laddhadhanaṃ tattha dvārakoṭṭhakakaraṇavasena viniyuttaṃ. Sāvatthijetavanānaṃ bhūmibhāgavasena bhinnattā vuttaṃ ‘‘na hi sakkā ubhayattha ekaṃ samayaṃ viharitu’’nti.
‘胜利者’意谓‘征服’。‘征服’之声如麾令，乃降服敌对之器具。国王之征服时期即成功，称为胜利者。王以自己胜利加冠故称王子“胜者”。又因成就祈祷及欢乐，称为“胜义”，故此处亦称‘胜者’。此胜王子以真言‘回避彼’彰显其守护之意。此人以自利利他之行为，慈悲和谐，恒时无间，守护无依之众，谓之给孤独长者。若云‘祇树给孤独园’，为何谓园？以其五军器具俱足故，为修行缘起之林园。依殖产及大富广种，树木虽未被砍，故名为“祇树林”。亦有二说，为区别殖产故，昌盛富有兼得二名。尚有记载称无法同时于两处同居。
Apākaṭāti sakko suyāmotiādinā anabhiññātā. Abhiññātānampi aññatarasaddo dissateva ekasadisāyattattāti dassetuṃ ‘‘abhijānāti no’’tiādi vuttaṃ. Ahunā idāneva. Sādhāraṇavacanaṃ dibbataṃ antonītaṃ katvā. Devo eva devatā purisepi vattanato. Tenevāha ‘‘imasmiṃ panatthe’’tiādi. Nanu ca rūpāvacarasattānaṃ purisindriyaṃ natthi, yena te purisāti vucceyyuṃ? Yadipi purisindriyaṃ natthi, purisasaṇṭhānassa pana purisavesassa ca vasena purisapuggalātveva vuccanti purisapakatibhāvato.
“不覆载”者，指像萨咖这样被认为是最尊贵的天帝，因其神力而不为凡夫所知。虽有些圣者认知了，然其中有些词汇只见于单数形式，如“具足某一方”的意思，为显示其义理，故说“不是全然认知”等语，现今正是此时。通常使用通俗称谓表示神圣的境界。天人即是诸天，人的敬称亦可作“天人”。因此说“在此教法中”等语。然而，色根之境的众生本无男人根，何以称谓“人”呢？即使无男人根，因其聚合众生如人群那样，且具有人类的行为特性，故称为人类个体的外在形象。
Abhikkantāti atikkantā, vigatāti atthoti āha ‘‘khaye dissatī’’ti. Teneva hi ‘‘nikkhanto paṭhamo yāmo’’ti upari vuttaṃ. Abhikkantataroti ativiya kantataro. Tādiso ca sundaro bhaddako nāma hotīti āha ‘‘sundare dissatī’’ti. Koti devanāgayakkhagandhabbādīsu ko katamo? Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. Yasasāti iminā edisena parivārena paricchadena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamaniyena abhirūpena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti sabbāpi disā pabhāsento cando viya sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe.
“超越者”意谓超逾、通达之意，“灭尽”即“消灭”的意思，因此曾说“第一努力者最先出离”等。超越之意为格外倾心喜好。“美丽”意指优良美好，故说“见为美丽”。天、人、夜叉、干达婆等诸天中何者最美？答案是“脚”，即足部。所谓“神通”，指此类神通变化之能力。“荣耀”是指光环以及周围的辉光。光芒闪耀犹如明灯。“超出之意”是格外的爱好与美好。“色彩”乃肌肤肤色之庄严。“高贵之相”指超越粗俗的美态。诸色皆明亮可见，如月、如日，皆发单一光辉，故诗意指出。高贵之义是完全具足华美。
Kañcanasannibhattacatā suvaṇṇavaṇṇaggahaṇena gahitāti adhippāyenāha ‘‘chaviya’’nti. Chavigatā pana vaṇṇadhātu eva ‘‘suvaṇṇavaṇṇo’’ti ettha vaṇṇaggahaṇena gahitāti apare. Vaṇṇanaṃ kittiyā ugghosananti vaṇṇo, thuti. Vaṇṇīyati asaṅkarato vavatthapīyatīti vaṇṇo, kulavaggo. Vaṇṇīyati phalaṃ etena yathāsabhāvato vibhāvīyatīti vaṇṇo, kāraṇaṃ. Vaṇṇanaṃ dīgharassādivasena saṇṭhahananti vaṇṇo, saṇṭhānaṃ. Vaṇṇīyati aṇumahantādivasena pamīyatīti vaṇṇo, pamāṇaṃ. Vaṇṇeti vikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti vaṇṇo, rūpāyatanaṃ. Evaṃ tena tena pavattinimittena vaṇṇasaddassa tasmiṃ tasmiṃ atthe pavatti veditabbā. Iddhiṃ māpetvāti vatthālaṅkārakāyādīhi obhāsamuñcanādivasena dibbaṃ iddhānubhāvaṃ nimminitvā. Kāmāvacarā anabhisaṅkhatenapi āgantuṃ sakkonti oḷārikarūpattā. Tathā hi te kabaḷīkārabhakkhā. Rūpāvacarā na sakkonti tato sukhumatararūpattā. Tenāha ‘‘tesaṃ hī’’tiādi. Tattha ‘‘atisukhumo’’ti mūlapaṭisandhirūpaṃ sandhāya vadati. Na tena iriyāpathakappanaṃ hotīti etena brahmalokepi brahmāno yebhuyyena nimmitarūpeneva pavattantīti dasseti. Itarañhi ativiya sukhumaṃ rūpaṃ kevalaṃ cittuppādassa nissayādhiṭṭhānabhūtaṃ saṇṭhānavantaṃ hutvā tiṭṭhati.
“似黄金色的”即以纯净光泽形成明亮之色的装备，故称“光辉”。然而没有光辉的色根只体现出色彩之实体，与此相比，另有所称谓。色彩是以言语推崇、赞叹之义。称色为显扬、赞叹。色彩必然有其自然本相及缘由。色彩的聚合如长时力聚集，构成其结构。色彩依其大小有尺寸。色彩则显现心所引起的对白色体质变化的表现，即色行处相。于是依各种缘起出现各异相义。神通显现，为庄严身体等，通过光亮放散、等象表现神的法力。欲界色根众生虽无优势，但能生起纤细色体。故云“它们的微细”等，说明极细微的本体色根向下延续。如此色根体非行动道之所能影响，说明其如梵天界的色身亦是由自然缘起。另有极细微色体完全依赖于心的起现而存在并固着。
Anavasesattaṃ sakalatā. Yebhuyyatā bahulabhāvo. Abyāmissatā vijātiyena asaṅkaro. Sukhena hi avokiṇṇatā tattha adhippetā . Anatirekatā taṃparamatā visesābhāvo. Kevalakappanti kevalaṃ daḷhaṃ katvāti attho. Saṅghabhedāyāti saṅghe vivādāya, vivāduppādāyāti attho. Kevalaṃ vuccati nibbānaṃ sabbasaṅkhatavivittattā, etassa taṃ atthīti kevalī, sacchikatanirodho khīṇāsavo. Tenāha ‘‘visaṃyogo attho’’ti.
“无剩余性”意谓完全无余的整体性。至高地位，位多所归集。没有违犯是内在灌输。所谓安乐的无缺失，在此是成熟的。无过多、无过少、完全极致乃特征差别。唯有真实的极坚固之义是纯粹之意。关于僧团分裂，是指在僧众中产生纷争，即纷争的生起之意。完全一语指涅槃是所有有漏苦恼断除的完全离垢状态，故谓完满、真实的涅槃即寂灭无余，因此说“无联系之意”。
Kappasaddo panāyaṃ saupasaggo anupasaggo cāti adhippāyena okappaniyapade labbhamānaṃ kappasaddamattaṃ dasseti, aññathā kappapadaṃ anidassanameva siyā. Samaṇakappehīti vinayasiddhehi samaṇavohārehi. Niccakappanti niccakālaṃ. Paññattīti nāmaṃ. Nāmañhetaṃ tassa āyasmato, yadidaṃ kappoti. Kappitakesamassūti kattarikāya cheditakesamassu. Dvaṅgulakappoti majjhanhikavelāya vītikkantāya dvaṅgulatāvikappo. Lesoti apadeso. Anavasesaṃ pharituṃ samatthassapi obhāsassa kenacipi kāraṇena ekadesapharaṇampi siyā, ayaṃ pana sabbasova pharatīti dassetuṃ samantattho kappa-saddo gahitoti āha ‘‘anavasesaṃ samantato’’ti. Īsaṃ asamattaṃ, kevalaṃ vā kevalakappaṃ. Bhagavato ābhāya anobhāsitameva hi padesaṃ devatā attano pabhāya obhāsenti. Na hi bhagavato pabhā kāyaci pabhāya abhibhuyyati, sūriyādīnampi pabhaṃ sā abhibhuyya tiṭṭhatīti.
“劫”一词在此为统摄所有（含复合及单独形式），表示时间长短及其分类。所谓“有劫”，即具备时间段的意涵。此词乃对修行者在戒律经典中的用语。“固定劫”指固定的时期。名称即名词。“名”指此高尊者所称曰劫。劫期以斧头破断之意定期衡量。二寸劫指中止两寸时量的劫期。“测度”即测量方法。可由某种原因测量出一定的时段，谓为完备无遗的时间长短。故劫意味为普遍包含全部时间。佛陀的光芒是自他内在光辉外现，诸天亦依其光辉发光。佛陀的光非由形体光支配，太阳等之光只不过跟随光而存在。
Yenavā kāraṇenāti hetumhi idaṃ karaṇavacanaṃ. Hetuattho hi kiriyāya kāraṇaṃ, na karaṇaṃ viya kiriyattho, tasmā nānappakāra-guṇavisesādhigamanatthā idha upasaṅkamanakiriyāti ‘‘annena vasati, vijjāya vasatī’’tiādīsu viya hetuatthameva taṃ karaṇavacanaṃ yuttaṃ na karaṇatthaṃ tassa ayujjamānattāti vuttaṃ ‘‘yena vā kāraṇenā’’tiādi. Bhagavato satatappavattaniratisaya-sāduvipulamatarasa-saddhammaphalatāya sāduphalaniccaphalitamahārukkhena bhagavā upamito. Sāduphalūpabhogādhippāyaggahaṇeneva hi mahākāruṇikassa sāduphalatā gahitāti. Upasaṅkamīti upasaṅkantā. Sampattakāmatāya hi kiñci ṭhānaṃ gacchanto taṃtaṃpadesātikkamanena upasaṅkami, upasaṅkantoti vattabbataṃ labhati. Tenāha ‘‘gatāti vuttaṃ hotī’’ti, upagatāti attho. Upasaṅkamitvāti pubbakālakiriyāniddesoti āha ‘‘upasaṅkamanapariyosānadīpana’’nti. Tatoti yaṃ ṭhānaṃ pattā ‘‘upasaṅkamī’’ti vuttā, tato upagataṭṭhānato.
“缘故”指作为因缘的初始化、因缘作用的基础，非作为果相呈现的行为。由此说明多种品质和差别的缘起是为了因缘作用的显现，“缘故”与“因”皆用于说明此理，例如“靠粮食存活，凭智慧存活”等句，必须归从缘故之义而非果报之意义。因此说“由此因缘”等。世尊以其常现之善巧方法，利益广大众生，善巧法带来善巧成果，乃至成就永久果报与宏大慈悲。因缘作用即是恰当接近，指为达成目的而临近境地。故说“去向”即到达去处。前期行为之说明便是“适当接近化导”。所谓“着”，即入住其地。接近者依其进入之处而谓之。
Gatinivattiatthato sāmaññato āsanampi ṭhānaggahaṇena gayhatīti vuttaṃ ‘‘āsanakusalatāya ekamantaṃ tiṭṭhantī’’ti. Nisinnāpi hi gamanato nivattā nāma honti ṭhatvā nisīditabbattā, yathāvuttaṭṭhānādayopi āsaneneva saṅgahitāti. Atidūraaccāsannapaṭikkhepena nātidūranaccāsannaṃ nāma gahitaṃ. Taṃ pana avakaṃsato ubhinnaṃ pasāritahatthasaṅghaṭṭanena daṭṭhabbaṃ. Gīvaṃ pasāretvāti gīvaṃ parivattanavasena pasāretvā.
“行住止”一词的含义是指一般意义上的“坐具”与“场所的掌握”，故有说法云：“所谓坐具的恰当运用，指的是侧身而立”。因为即便是坐着，也是由行住之故，即站立后方可坐下，如前所说“站立”等处，亦是通过坐具而相连。超远距离守候（accāsanna）则非称作超远距离守候，而是由下述展开双臂一类动作形成。此处所谓展开，是指彼此双臂伸展的一体组合。展开颈项者，即指以颈部转动的样式将颈项伸展开来。
Kāmaṃ ‘‘katha’’nti ayamākārapucchā, taraṇākāro idha pucchito. So pana taraṇākāro atthato kāraṇamevāti āha ‘‘kathaṃ nūti kāraṇapucchā’’ti? Pākaṭo abhisambodhiyaṃ mahāpathavīkampanādianekacchariyapātubhāvādinā.
“kāma”（欲乐、情欲）为何称为“katha”（如何）？这里的疑问之意即是“形状状貌如何”的问询，此处所问者乃是“渡越的形状”（taraṇākāra）。但其实“渡越的形状”本质即是因缘，故说“‘如何’乃是因缘的问言”。其显现、成就之具状，如同觉悟时大地震动以及种种神奇异相的显现。
Marisanaṭṭhena pāpānaṃ rogādianatthānaṃ abhibhavanaṭṭhena māriso, dukkharahito. Tenāha ‘‘niddukkhāti vuttaṃ hotī’’ti. Nirayapakkhe piyālapanavacanavasena upacāravacanañcetaṃ yathā ‘‘devānaṃ piyā’’ti. Tenevāha ‘‘yadi eva’’ntiādi. Saṅkunā saṅkūti matthakato samakoṭṭitena yāva hadayapadesā nibbijjhitvā otiṇṇena saṅkunā pādatalato samakoṭṭito saṅku nibbijjhitvā ārohanto hadaye hadayassa padese samāgaccheyya, atha nesaṃ saṅkūnaṃ samāgamasamakāle naṃ yathātikkantasaṅkukaraṇakālaṃ jāneyyāsi. Kiñci nimittaṃ upādāya kismiñci atthe pavattassa saddassa tannimittarahite pavatti ruḷhī nāma gamanakiriyārahite sāsanādimati paṭipiṇḍe yathā gosaddassa.
“死亡之地”即无益于恶业及诸病苦之处，因此死亡者为不苦之者。故云“无苦”是适用说法。地狱一方有如宰器般的言说法，称之为“天人之喜”，以此故云“若真如此”等。加紧收缩（saṅkunā）与缩合（saṅkūti）密集至心胸部位，达到穿越状态；又由加紧收缩并结合于足上部，经过收缩嵌合，进而升至心胸部位合流。如此合流时不能察知其超过收缩结合时间。如依某种因缘缘起，且无相因缘而起的动行，即称为“粗重（ruḷhī）”的行走行为者，是诸教法中所称的“粗重行”例如牛走脚步。
Oghamatarīti yesaṃ oghānaṃ taraṇaṃ pucchitaṃ, te gaṇanaparicchedato sarūpato ca dassetuṃ ‘‘cattāro’’tiādi vuttaṃ. Kasmā panettha cattāro eva oghā vuttā, te ca kāmādayo evāti? Na codetabbametaṃ, yasmā dhammānaṃ sabhāvakiccavisesaññunā bhagavatā sabbaṃ ñeyyaṃ yāthāvato abhisambujjhitvā ettakāva oghā desitā, ime eva ca desitāti. Vaṭṭasmiṃ ohananti osīdāpentīti oghā, ohananti heṭṭhā katvā hananti gāmenti, tathābhūtā satte adho gāmenti nāma. Ayañca attho ‘‘sabbopi cesā’’tiādinā parato aṭṭhakathāyameva āgamissati. Kāmanaṭṭhena kāmo, kāmo ca so yathāvuttenatthena ogho cāti, kāmesu oghoti vā kāmogho. Bhavogho nāma bhavarāgoti dassetuṃ ‘‘rūpārūpabhavesu chandarāgo jhānanikanti cā’’ti vuttaṃ. Sumaṅgalavilāsinīādīsu (dī. ni. aṭṭha. 3.312) pana ‘‘sassatadiṭṭhisahagatarāgo cā’’ti vuttaṃ. Tattha paṭhamo upapattibhavesu rāgo, dutiyo kammabhave. Bhavadiṭṭhivinimuttassa diṭṭhigatassa abhāvato. ‘‘Dvāsaṭṭhidiṭṭhiyo diṭṭhogho’’ti vuttaṃ, catusaccantogadhattā sabbassa ñeyyassa ‘‘catūsu saccesu aññāṇaṃ avijjogho’’ti āha.
所谓“波浪之母”（oghamatara）者，是就波浪种类之数理及形态表现来说，众多而表明为“四种”等。为何说此处唯说四种波浪，而这些波浪乃由“欲乐”等而成？此处不应被诘问，因为诸法因世尊以体现众生特色之方便所示，无不悉皆圆满贯通，故此即是所说波浪。波浪在涤洗农作物时称作流淌，流淌即下移并敲击村庄，如此生存的众生堕落至村落之下故名。此义未来注释书中将予以详陈。欲乐方面称为“欲”，欲者依所说义即为波浪；又“生存之波”即为欲爱生存，谓“色与非色之中生死欲爱禅心根数的汲汲营营”。著名注释如《美妙辉映》等有言“执持永恒见所带之欲贪”。此中第一为以上生；第二为业生；第三因解脱生中断见解而无；所谓有“六十二种见解是见波浪”，依据四圣谛包含，称为“四圣谛中无明波浪”。
Idāni tesaṃ oghasaṅkhātānaṃ pāpadhammānaṃ uppattiṭṭhānaṃ dassetuṃ ‘‘tatthā’’tiādi vuttaṃ, pavattiṭṭhānaṃ pana kāmaguṇādayo dassitā eva. ‘‘Pañcasu kāmaguṇesu chandarāgo kāmogho’’ti ettha bhavoghaṃ ṭhapetvā sabbo lobho kāmoghoti yuttaṃ siyā. Sassatadiṭṭhisahagato rāgo bhavadiṭṭhisampayuttattā bhavoghoti aṭṭhakathāsu vutto, bhavogho pana diṭṭhigatavippayuttesu eva uppajjatīti pāḷiyaṃ vutto. Tenevāha – ‘‘bhavogho catūsu diṭṭhivippayuttalobhasahagatacittuppādesu uppajjatī’’ti. Tasmā diṭṭhisahagatalobhopi kāmoghoti yuttaṃ siyā. Diṭṭhadhammikasamparāyikadukkhānañhi kāraṇabhūtā kāmāsavādayopi dvidhā vuttā, āsavā eva ca oghā. Kāmāsavaniddese ca kāmesūti kāmarāgadiṭṭhirāgādīnaṃ ārammaṇabhūtesu tebhūmakesu vatthukāmesūti attho sambhavati. Tattha hi uppajjamānā sāyaṃ taṇhā sabbāpi na kāmacchandādināmaṃ na labhatīti.
现今诸波浪所具恶法产生之起因，依次已说“彼处”之体例，而产生之缘起则为欲乐等五根本根性已示。这里说“欲乐五根本中，欲爱为波浪，无疑应称生存波”。恒常见依附之欲爱是生存见依附见之缘故故称生波，但生存波仅生于见解缘起处，如注释中说。因见法相性属依缘痛苦者，此中欲见之污垢亦被说为“波浪”，而“欲波浪”专指对色欲等三个根本执着的妄染义。如同此处所起欲波，夕时渴求全无，亦非由“欲贪”等而得。
Yadi pana pañcakāmaguṇiko ca rāgo kāmoghoti vuttoti katvā brahmānaṃ vimānādīsu rāgassa diṭṭhirāgassa ca kāmoghabhāvo paṭisedhitabbo siyā, evaṃ sati kāmoghabhavoghavinimuttena nāma lobhena bhavitabbaṃ . So yadā diṭṭhigatavippayuttesu uppajjati, tadā tena sampayutto avijjogho oghavippayuttoti domanassavicikicchuddhaccasampayuttassa viya tassapi oghavippayuttatā vattabbā siyā ‘‘catūsupi diṭṭhigatavippayuttalobhasahagatesu cittuppādesu uppanno moho siyā oghasampayutto siyā oghavippayutto’’ti. ‘‘Kāmogho aṭṭhasu lobhasahagatesu cittuppādesu uppajjatī’’ti, ‘‘kāmoghaṃ paṭicca diṭṭhogho avijjogho’’ti ca vacanato diṭṭhisahagato kāmogho na hotīti na sakkā vattuṃ. Tathā hettha ‘‘rūpārūpabhavesu chandarāgo jhānanikanti ca bhavogho nāmāti ettakameva vuttaṃ, na vuttaṃ sassatadiṭṭhisahagato rāgo’’ti.
若说波浪五根本欲爱之一的贪欲即为波浪，则应反对在天神等梵界中由欲爱见产生的贪欲及波浪的存在。诚然，应当承认由见境波浪之斩断而生贪欲波浪。贪欲波浪生于缘被灭时之无明波浪（avijjogho）且无忧无苦，其恶苦灭故称为无忧波浪。四种见缘波浪带欲波浪生起者为心根生起的迷惑波浪，亦即与波浪结合。必不可说无见波浪之欲爱。由此云“在色及非色境中欲爱产生禅定等波浪名生存波”，这已是所说，非恒常见之欲爱波浪。
Adhogamanaṭṭhenāti heṭṭhāpavattanaṭṭhena. Heṭṭhāpavattanañcettha na kevalaṃ apāyagamaniyabhāvena, atha kho saṃsāratarakāvarodhanenapīti dassetuṃ ‘‘uparibhavañcā’’tiādi vuttaṃ. Kāmaṃ nibbānaṃ arūpibhāvā adesaṃ, na tassa ṭhānavasena uparigahaṇaṃ, sabbasaṅkhatavinissaṭattā pana sabbassapi bhavassa uparīti vattabbataṃ arahatīti katvā vuttaṃ ‘‘uparibhavaṃ nibbāna’’nti. ‘‘Mahāudakogho’’tiādīsu rāsaṭṭho ogha-saddoti ‘‘mahā heso kilesarāsī’’ti vuttaṃ sesesupīti bhavoghādīsupi.
下沉处等者，为下降之处。下降处非但指堕恶道之身相，复以断除轮回之障碍义故，故有“上升亦然”等语。欲界、无色界诸涅槃，非以地位器量而名为上升，因其断除一切所造之故，普遍超越一切有之上境，故谓阿拉汉涅槃为“上升涅槃”。“大水涛”等中，涛声喻为“烦恼烦盛之大音”，谓烦恼如浪涛常起，涛声尚未绝尽，烦恼亦未尽灭。
Appatiṭṭhahantoti kilesādīnaṃ vasena asantiṭṭhanto, asaṃsīdantoti attho. Anāyūhantoti abhisaṅkhārādivasena na āyūhanto majjhimaṃ paṭipadaṃ vilaṅghitvā nibbuyhanto. Tenāha – ‘‘avāyamanto’’ti, micchāvāyāmavasena avāyamantoti adhippāyo. Gūḷhanti saṃvutaṃ. Paṭicchannanti tasseva vevacanaṃ. Atthavasena vā saṃvuttaṃ gūḷhaṃ, saddavasenapi apākaṭaṃ paṭicchannaṃ antaradīpādike ṭhātabbaṭṭhāne. Āyūhantāti hatthehi ca pādehi ca vāyamantā. Etaṃ atthajātaṃ, etaṃ vā vissajjanaṃ.
“不稳定”者，意指被烦恼等所纠缠而不可安住。“不安静”者，义同不稳定。“不搭架”者，谓不被烦恼等牵缠，越中道斩断，已入涅槃。故言“消灭者”，因错误消灭之力而消灭者也。密藏、隐蔽者，指深秘难明。有时亦可指同义之隐蔽；声闻等复可隐而不显，如灯台需置于适所。“消灭”意为用手、脚用力消灭。此言意含未生法之消灭。亦含释然释然之义。不屈服、不安静。谓不以无效而违背正行，是亦正行之谓。或言于“地处之努力”中，观先见恶因生故，见此障碍而觉其危害。是以此乃世尊于觉悟之初所述心念所转之先文。安住者即为消灭，谓远离执著于地处之烦恼等而不再安住故。天人亦复违背此理，依缘而得解脱之功德发达。非外显于外众生及自知者，仅诸天感知，如其天人所在，显现然也。七苦今谓之苦，约昔注疏说也。谓烦恼主导之存在以贪等压制，安住于轮回，虽正修持而未全弃断，如是即谓不安静。谓以行所起之意志，以速断于当时，入灭也。由此理趣，应体悟余苦之义。
Idāni yenādhippāyena bhagavatā tathāgūḷhaṃ katvā pañho kathito, taṃ dassetuṃ ‘‘kiṃ panātiādi vuttaṃ. Niggahamukhenāti veneyyānaṃ vinayaupāyabhūtaniggahavasena. Tenāha ye paṇḍitamānino’’tiādi. Pavayha pavayhāti ophuṇitvā ophuṇitvā.
今由前文所理，世尊以深秘之力，设问答以显现真义。谓“何谓‘何以是’”等语。谓以契约之意，谓以依利方便之法，且曰“智慧者”等。谓反复洗涤，乃彻底洁净之意。
Soti devaputto nihatamāno ahosi yathāvissajjitassa atthassa ajānanto. Yathāti aniyamavacanaṃ niyamaniddiṭṭhaṃ hoti, taṃsambandhañca kathanti pucchāvacananti tadubhayassa atthaṃ dassento ‘‘yathāhaṃ jānāmi, evaṃ me kathehī’’ti āha.
谓天子之子被杀时，未知释然，仍不解其处置适当。谓“如”者，谓以不正确说明为正，于此境中有规定并说明因缘，复以提问语为相，表明彼时其知见、说法及实理，谓“我知我云”语以示证。
Yadāsvāhanti yadā su ahaṃ, su-kāro nipātamattaṃ ‘‘yadidaṃ kathaṃ sū’’tiādīsu viya. Sabbapadesūti ‘‘tadāssu saṃsīdāmī’’tiādīsu tīsupi padesu. Atarantoti oghānaṃ atikkamanatthaṃ taraṇappayogaṃ akaronto. Tatthevāti oghaniyaoghesu eva. Osīdāmīti nimujjāmi oghehi ajjhotthaṭo homi. Nibbuyhāmīti oghehi nibbūḷho homi. Ṭhātuṃ asakkonto asaṃsīdanto. Ativattāmīti anupayogaṃ atikkamāmi, apanidhānavasena sammāpaṭipattiṃ virādhemīti attho. Ṭhāne ca vāyāme cāti vakkhamānavibhāge patiṭṭhahane vāyāme ca dosaṃ disvāti patiṭṭhānāyūhanesu saṃsīdananibbuyhanasaṅkhātaṃ taraṇassa vibandhanabhūtaṃ ādīnavaṃ disvāna. Idaṃ bhagavatā bodhimūle attanā pavattita-pubbabhāga-manasikāravasena vuttaṃ. Atiṭṭhanto avāyamantoti patiṭṭhānāyūhanakaraṇakilesādīnaṃ parivajjanena asaṃsīdanto anibbuyhanto. Devatāyapi paṭividdho tadattho upanissayasampannatāya vimuttiparipācanīyadhammānaṃ paripakkattā. Na pana pākaṭo vipañcitaññūādīnaṃ, ugghaṭitaññūnaṃ pana yathā tassā devatāya, tathā pākaṭo evāti. Satta dukā idāni vuccamānarūpā dassitā porāṇaṭṭhakathāyaṃ. Kilesavasena santiṭṭhantoti lobhādīhi abhibhūtatāya saṃsāre patiṭṭhahanto sammā appaṭipajjanena tattheva saṃsīdati nāma. Abhisaṅkhāravasenāti tatthevābhisaṅkhāracetanāya cetento sammāpaṭipattiyogyassa khaṇassa ativattanena nibbuyhati nāma. Iminā nayena sesadukesupi attho veditabbo.
谓“当时我在”，及“善为之降至”，如同“此语何如”及诸语。谓于三处皆曰：“当时我安住”等。谓“越不过浪涛”，谓渡过之用意。谓“正于浪涛中”。谓“沉没于浪涛”者，身心下没于烦恼中。谓“涅槃”者，于烦恼中出离，离碍乃能入无余涅槃。谓不能安住，不能静止。谓越过过度之患，即无妄行为所违之义。谓“用意及努力”的地处或奋发，应观于此地之安住、消灭等，见为超越之障碍。是世尊于觉悟根本处亲自转述以前部分之意念。谓“安住而消灭”，谓远离烦恼作因之安住，远离则消灭亦然。天亦反对此，缘其悉具解脱资粮而成熟。非但外显于凡夫及璃达慧觉者，然外在示现犹如诸天，故曰显现。七苦今称苦，约昔注疏所言。谓烦恼主导存故，以贪等力控其于轮回，安住而非真断，正修未全弃，故谓不安静。谓以意志一念，由入断时刻而灭。由此理趣，应体悟余苦之义。
Ettha ca vaṭṭamūlakā kilesāti tesaṃ vasena saṃsāre avaṭṭhānaṃ taṃtaṃkammunā tattha tattha bhave abhinibbatti, kilesā pana tesaṃ paccayamattaṃ. Tattha tattha bhave aparāparaṃ nibbattento saṃsāre nibbuyhati nāmāti imassa atthassa dassanavasena paṭhamaduko vutto. Ime sattā saṃsāre paribbhamantā duvidhā taṇhācaritā diṭṭhicaritā cāti tesaṃ saṃsāranāyikabhūtānaṃ dhammānaṃ vasena santiṭṭhanaṃ, tadaññesaṃ pavattipaccayānaṃ vasena āyūhananti imassa atthassa dassanavasena dutiyaduko vutto. Saṃyojaniyesu dhammesu assādadassanasabhāvāya taṇhāya vasena visesato patiṭṭhānaṃ, amuttimagge muttimaggaparāmāsato tathā āyūhanampi diṭṭhiyā vasena hotīti dassetuṃ tatiyaduko vutto. Catutthaduke pana adhippāyo aṭṭhakathāya eva vibhāvito. Yasmā ‘‘sassato attā’’ti abhinivisanto arūparāgaṃ, asaññūpagaṃ vā avimokkhaṃyeva vimokkhoti gahetvā saṃsāre eva olīyati. Tenāha ‘‘olīyanābhinivesā hi bhavadiṭṭhī’’ti. Yasmā pana kāmabhavādīsu yaṃ vā taṃ vā bhavaṃ patvā attā ucchijjati vinassati, na hoti paraṃ maraṇāti abhinivisanto bhavavippamokkhāvahāya sammāpaṭipattiyā appaṭipajjanena taṃ ativattati. Tena vuttaṃ ‘‘atidhāvanābhinivesā vibhavadiṭṭhī’’ti.
此中谈以烦恼为轮回之根本，谓因其缠绕，轮回束缚依止于此及彼之生灭，烦恼为其因。彼处生死往复，轮回中乃生灭，谓此义。以此观见，前述第一法苦为轮回中之生死，谓众生于轮回中流转，烦恼两种渴爱与见解之习性为其根本原因，后述第二法则论生起诸因缘之缘触作用为其依止，第三法则论诸束缚具不净之染着，为渴爱所特别依止，因烦恼生死故也。此语是第三法苦之分解论述。当谓“自性常存我”之执著者，陷于无色闲散之欲爱，不见知亦无解脱，唯住无明之解脱为解脱而陷轮回中，故称“轮回执著”。谓于欲界等生死，彼生灭不断，虽死非终，亦非他死之意，而为执著生死差别及正修已断而非修恐怖之义。是故谓“执著奔逃”，为极取欲界等之生死，即取即灭，而超越之正修中未得忘失，故谓过度执著。
Līnavasena santiṭṭhantoti kosajjādivasena saṃkocāpajjanena sammā appaṭipajjanto. Uddhaccavasena āyūhantoti sammāsamādhino abhāvena vikkhepavasena pañcamo duko vutto. Yathā kāmasukhaṃ paviṭṭhassa samādhānaṃ natthi cittassa upakkiliṭṭhattā, evaṃ attaparitāpanamanuyuttassa kāyassa upakkiliṭṭhattā. Iti cittakāyaparikkilesakarā dve antā taṇhādiṭṭhinissayatāya saṃsīdananibbuyhananimittā vuttā chaṭṭhaduke. Pubbe sappadesatova saṃkilesadhammā ‘‘saṃsīdananimitta’’nti dassitāti idāni nippadesato dassanavasena, pubbe ca sādhāraṇato abhisaṅkhāradhammā ‘‘nibbuyhananimitta’’nti dassitāti idāni puññāneñjābhisaṅkhāre eva ‘‘āyūhananimitta’’nti dassanavasena sattamaduko vutto. Evañhi duggatisugatūpapattivasena saṃsīdananibbuyhanāni vibhajja dassitāni hontīti. Tenevāha ‘‘vuttampi ceta’’ntiādi. Adhobhāgaṃ duggatiṃ gamentīti adhobhāgaṅgamanīyā anunāsikalopaṃ akatvā. Tathā uparibhāgaṃ gamentīti uparibhāgaṅgamanīyā.
因迟缓而停顿，乃是因打坐等习气的萎缩收敛，真正不修习的状态。因躁动而动摇，乃是指正禅定缺乏本质因而产生的散乱动摇，如此说为第五种苦。譬如心意没有入如欲乐的定中，心的秽污；同理，身因自惭悔心而生污秽。于是，因心身烦恼的染污，有两端分别缘起，基于渴爱见故沉溺堕落，以此为第六苦。过去经文已经详细说明染污法被称为“沉溺缘起”，现在以观察显现说，是以前的概说。又在过去常见普通习气被称为“断灭缘起”，现在在善业修习中具体为“忧患缘起”，是七种苦谓说。因此，苦乐果报等恶趣善趣的成就道理，被分别为沉溺和断灭二端展现，如此而已。故文说“既说过了”等类似语句。下界为恶趣，表示不应前往下界；同样上境为善趣，应当前往上境。
Ettha ca oghataraṇaṃ pucchitena bhagavatā ‘‘appatiṭṭhaṃ anāyūha’’nti tassa pahānaṅgameva dassitaṃ, na sampayogaṅganti? Na evaṃ daṭṭhabbaṃ, yāvatā yena patiṭṭhānaṃ hoti, yena ca āyūhanaṃ, tadubhayapaṭikkhepamukhena tappaṭipakkhadhammadassanametanti. Na hesa a-kāro kevalaṃ paṭisedhe, atha kho paṭipakkhe ‘‘akusalā dhammā, ahito, adhammo’’tiādīsu viya, tasmā appatiṭṭhaṃ anāyūhanti patiṭṭhānāyūhanānaṃ paṭipakkhavasena pavattamāno tathāpavattihetūvāti ayamettha attho. Khoti ca avadhāraṇatthe nipāto ‘‘assosi kho’’tiādīsu (pārā. 1) viya. Tena appatiṭṭhānassa ekaṃsikataṃ dasseti. Soyaṃ kho-saddo ‘‘anāyūha’’nti etthāpi ānetvā vattabbo. Anāyūhanampi hi ekaṃsikamevāti tassa paṭipakkho saha vipassanāya ariyamaggo. Tena hi oghataraṇaṃ hoti, na aññathā. Evamayaṃ yathānusandhidesanā katā, devatā ca sahavipassanaṃ maggaṃ paṭivijjhīti paṭhamaphale patiṭṭhāsi. Tena vuttaṃ ‘‘imaṃ pañhavissajjana’’ntiādi.
此处当以汹涌渡河之问，世尊答云“不立稳，非有忧难”，视为放弃恐惧。难道是合起之苦吗？不可如此见解，而应知何为立稳基础，何为忧患，二者反倒相反而成正法喜乐之了见。此非单纯否定，恰如否定“无善法、不益、非法”等，故称不立稳、不忧难，乃是立稳与忧患二者相对进行而现起的正法。此理义由结句“我似乎听闻”等用以断定。以词音“anāyūha”即“不忧难”亦也是断侧含义。与其相对修习，则具智慧禅灭的圣谛之道。如此为渡河难处，别无他法。由此因缘，应当依序如实说明，天人亦能证明一切正见道已确立。故此有云“此五舍弃”等语。
‘‘Cirassā’’ti iminā samānatthaṃ padantarametanti āha ‘‘cirassa kālassā’’ti yathā ‘‘mamaṃ vā, bhikkhave’’ti (dī. ni. 1.5-6) ettha ‘‘mamā’’ti iminā samānatthaṃ padantaraṃ mamanti. Na diṭṭhapubbāti adassāvī. Adassāvitā ca disvā kattabbakiccassa asiddhatāya veditabbā. Aññathā kā nāma sā devatā, yā bhagavantaṃ na diṭṭhavatī? Tenāha ‘‘kiṃ panimāyā’’tiādi. Dassanaṃ upādāya evaṃ vattuṃ vattatīti yadā kadāci kañci piyajātikaṃ disvā taṃ dassanaṃ upādāya ‘‘cirena vata mayaṃ āyasmantaṃ passāmā’’ti adiṭṭhapubbaṃ diṭṭhapubbaṃ vā evaṃ vattuṃ yujjati, ayaṃ loke niruḷhe samudācāroti dasseti. Brahmaṃ vā vuccati ariyamaggo, tassa aṇanato jānanato paṭivijjhanato brāhmaṇo. Kilesanibbānenāti kilesānaṃ accantasamucchedasaṅkhātena nibbānena nibbutaṃ sammadeva vūpasanta-sabbakilesadaratha-pariḷāhaṃ. Āsattavisattādīhīti ādi-saddena visatādiākāre saṅgaṇhāti. Vuttañhetaṃ –
关于“久远”此词，意近词序段出，譬如“久远时日”或“我的，诸比库”等（《长部·尼柯耶》1.5-6）。此处“我的”意近语序即受此代，该词属未见在前，不应假定有前示。既未见过，依见已知应知未成就之事。否则，何谓“这位天人，未见世尊”？故说“此处为何”诸语。因见证缘故，昔日或某位亲友见证说，定然久远我们得见圣尊，无有未见严格前后关系，言辞如此生起，即显世界众生成就错误流行。若谓“梵天”为圣谛之道，由其无量生灭洞悉，婆罗门即知之。烦恼熄灭即是烦恼断灭之所称涅槃，适当安稳，诸烦恼之轮回流转完结。以“阿萨他比萨他”等词涉及诸色并解释。此处所引说文为——
‘‘Visatāti visattikā, visaṭāti visattikā, visālāti visattikā, visakkatīti visattikā, visaṃvādikāti visattikā, visaṃ haratīti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogoti visattikā, visālā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe dhamme kule gaṇe visatā vitthatāti visattikā’’ti (mahāni. 3).
『「渴爱」者：以其扩散故称「渴爱」；以其遍布故称「渴爱」；以其广大故称「渴爱」；以其攀爬缠绕故称「渴爱」；以其欺诳故称「渴爱」；以其携毒故称「渴爱」；以其根为毒故称「渴爱」；以其果为毒故称「渴爱」；以其受用为毒故称「渴爱」；又，彼渴爱广大，遍散、蔓延于色、声、香、味、触、法、家族、众中，故称「渴爱」』（《大义释》第3经）。
Tattha visatāti vitthatā rūpādīsu tebhūmakadhammesu abhibyāpanavasena visaṭāti purimavacanameva ta-kārassa ṭa-kāraṃ katvā vuttaṃ. Visālāti vipulā. Visakkatīti parisakkati, sahati vā. Ratto hi rāgavatthunā pādena tāḷiyamānopi sahatīti. Osakkanaṃ vipphandanaṃ vā ‘‘visakkana’’ntipi vadanti. Aniccādiṃ niccādito. Gaṇhātīti visaṃvādikā hoti. Visaṃ haratīti tathā tathā kāmesu ānisaṃsaṃ passantī vividhehi ākārehi nekkhammābhimukhappavattito cittaṃ saṃharati saṃkhipati, visaṃ vā dukkhaṃ, taṃ harati, vahatīti attho. Dukkhanibbattakakammassa hetubhāvato visamūlā. Visaṃ vā dukkhābhibhūtā vedanā mūlaṃ etissāti visamūlā. Dukkhasamudayattā visaṃ phalaṃ etissāti visaphalā. Taṇhāya rūpādikassa dukkhasseva paribhogo hoti, na amatassāti visaparibhogoti vuttā, sabbattha niruttivasena padasiddhi veditabbā. Yo panettha padhāno attho, taṃ dassetuṃ puna ‘‘visālā vā panā’’tiādi vuttanti evamettha visattikāpadassa attho veditabbo. Tiṇṇaṃ paṭhamadutiyamaggehi. Nittiṇṇaṃ tatiyamaggena. Uttiṇṇaṃ catutthamaggena.
其“visatā”意为遍布、扩展；更详细解释为在色等三界诸法遍及、统摄之意。此为前文之当写，为了便于句式明确，将“ta-”字母作为后缀连接。“Visālā”即辽阔广大；“visakkatī”指容忍、忍受。譬如赤色之物即使踩踏，亦可忍受。“Visakkana”指拍击或敲击之声响。又说无常及其反义常。所谓“visaṃvādikā”，是指能引起缠绕、破坏、纷乱。能带走苦难、承受苦难，具造成苦之根因，即“visamūlā”。其受苦之根源，因渴爱执取色等苦法受用故称“visaparibhogo”。并非指不死不灭之法，此词义理请在所有解释中应当认知清楚。若对此义重心理解，则以下“广阔诸句”等应当得以理解。此为三种阶位，一是尚未入初禅，一是已入次禅，三是已达第三禅和第四禅。
Samanuññoti sammadeva katānuñño. Tenāha ‘‘ekajjhāsayo ahosī’’ti. Antaradhāyīti adassanaṃ agamāsi. Yathā pana antaradhāyi, taṃ dassetuṃ ‘‘abhisaṅkhatakāya’’ntiādi vuttaṃ. Mālehīti liṅgavipallāsena vuttaṃ, ‘‘mālāhī’’ti keci paṭhanti, ‘‘malyehī’’ti vattabbe ya-kāralopaṃ katvā niddeso. Ayaṃ tāva aṭṭhakathāya līnatthavaṇṇanā.
“Samanuñña”即为正确断知。故语“意念专一”即成。所谓“antaradhāya”，指见已消失，即不见。要说明见已消失，用“已作成之身”之语说明。至于“mālehi”，因词形变异而说，有些读者读为“mālāhī”，有的说为“malyehī”，这乃因语尾省略附加略牍而定意涵。此处即对八大论书中迟缓一词之注释说明。
Nettinayavaṇṇanā导论方法的解释
Idāni pakaraṇanayena pāḷiyā atthavaṇṇanaṃ karissāma. Sā pana atthavaṇṇanā yasmā desanāya samuṭṭhānappayojanabhājanesu piṇḍatthesu ca niddhāritesu sukarā hoti suviññeyyā ca, tasmā suttadesanāya samuṭṭhānādīni paṭhamaṃ niddhārayissāma. Tattha samuṭṭhānaṃ tāva desanānidānaṃ, taṃ sādhāraṇaṃ asādhāraṇanti duvidhaṃ. Tattha sādhāraṇampi abbhantarabāhirabhedato duvidhaṃ. Tattha sādhāraṇaṃ abbhantarasamuṭṭhānaṃ nāma lokanāthassa mahākaruṇā. Tāya hi samussāhitassa bhagavato veneyyānaṃ dhammadesanāya cittaṃ udapādi, yaṃ sandhāya vuttaṃ – ‘‘sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesī’’tiādi (ma. ni. 1.283; saṃ. ni. 1.172; mahāva. 9). Ettha ca hetuavatthāyapi mahākaruṇāya saṅgaho daṭṭhabbo yāvadeva saṃsāramahoghato saddhammadesanāhatthadānehi sattasantāraṇatthaṃ taduppattito. Yathā ca mahākaruṇā, evaṃ sabbaññutaññāṇaṃ dasabalañāṇādīni ca desanāya abbhantarasamuṭṭhānabhāvena vattabbāni. Sabbañhi ñeyyadhammaṃ tesaṃ desetabbappakāraṃ sattānañca āsayānusayādiṃ yāthāvato jānanto bhagavā ṭhānāṭṭhānādīsu kosallena veneyyajjhāsayānurūpaṃ vicittanayadesanaṃ pavattesīti. Bāhiraṃ pana sādhāraṇaṃ samuṭṭhānaṃ dasasahassamahābrahmaparivāra-sahampatimahābrahmuno ajjhesanaṃ. Tadajjhesanuttarakālañhi dhammagambhīratāpaccavekkhaṇājanitaṃ appossukkataṃ paṭippassambhetvā dhammassāmī dhammadesanāya ussāhajāto ahosi. Asādhāraṇampi abbhantarabāhirabhedato duvidhameva. Tattha abbhantaraṃ yāya mahākaruṇāya yena ca desanāñāṇena idaṃ suttaṃ pavattitaṃ, tadubhayaṃ veditabbaṃ bāhiraṃ pana tassā devatāya pucchā, pucchāvasiko hesa suttanikkhepo. Tayidaṃ pāḷiyaṃ āgatameva.
现在通过章节讲解，使用巴利语进行义理说明。然而，此义理说明因在宣说时涉及各类集合与分划的总义，有难理解与难广域认知之处，因此首要立此经藏集合等为讲说对象。其中，集合谓之宣说起因，分为普通与非常两种，又普通因内外区分复为两种。所谓普通之内藏集合，即大悲众生王世尊所显无量悲愍，故由其广博无碍的世尊教法令众生生起慈心。其依据正理，亦以此大悲为整体，涵盖轮回之流动，及正法宣讲，度拔众生，于流转轮回用正法教义饶益众生之利乐。如是大悲，悉含甚深一切智慧、十力等诸智，皆由其内在集合显现于宣说中。世尊于广义之所有应知法，依众生心之根本习气于各处机巧善说不同教义。至外在普通集合，则是百万大梵天伴随之大梵主之召现。于彼召现时候临近佛陀深入法义反观兼具明觉，调伏世间生机，使法主起勤修意志。非常集合亦分二：内者由大悲及智慧成就以启出此经说，外者则由其神祇之询问及答覆构成经文内容。此时巴利文刚传到。
Payojanampi sādhāraṇāsādhāraṇato duvidhaṃ. Tattha sādhāraṇaṃ anukkamena yāva anupādāparinibbānaṃ vimuttirasattā bhagavato desanāya. Tenevāha ‘‘etadatthā kathā, etadatthā mantanā’’tiādi (pari. 366). Asādhāraṇaṃ pana tassā devatāya dassanamaggasamadhigamo, ubhayampetaṃ bāhirameva. Sace pana veneyyasantānagatampi desanābalasiddhisaṅkhātaṃ payojanaṃ adhippāyasamijjhanabhāvato yathādhippetatthasiddhiyā mahākāruṇikassa bhagavatopi payojanamevāti gaṇheyya, iminā pariyāyenassa abbhantaratāpi siyā.
教理之用，普通与非常亦分两种。其中普通是指依照顺次而达到无执涅槃、解脱生灵，悉由世尊所说。此如书记所述，此即『此为义理之说，此为义理之思之』。非常是由神祇亲证通达之现证，为外在二重用。若说即使经教流传至后来弟子传承者，仍怀疑并违背法义，故使教义证实之用兼具内在即成理与外在即显现，嘉之为法之利益。如是内外两重证得具足。
Apica tassā devatāya oghataraṇākārassa yāthāvato anavabodho imissā desanāya samuṭṭhānaṃ, tadavabodho payojanaṃ. So hi imāya desanāya bhagavantaṃ payojeti tannipphādanaparāyaṃ desanāti katvā. Yañhi desanāya sādhetabbaṃ phalaṃ, taṃ ākaṅkhitabbattā desakaṃ desanāya payojetīti payojananti vuccati. Tathā devatāya tadaññesañca vineyyānaṃ patiṭṭhānāyūhanavissajjanañcettha payojanaṃ . Tathā saṃsāracakkanivatti-saddhammacakkappavattisassatādimicchācāra-nirākaraṇaṃ sammāvādapurekkhāro akusalamūlasamūhananaṃ kusalamūlasamāropanaṃ apāyadvārapidahanaṃ saggamokkhadvāravivaraṇaṃ pariyuṭṭhānavūpasamanaṃ anusayasamugghātanaṃ ‘‘mutto mocessāmī’’ti purimapaṭiññāavisaṃvādanaṃ tappaṭipakkhamāramanorathavisaṃvādanaṃ titthiyasamayanimmathanaṃ buddhadhammapatiṭṭhāpananti evamādīnipi payojanāni idha veditabbāni.
且由神祇不能透彻了解此教义集合，因而不明白其用功效。此识解无明即是教义集合之障碍，今此所说即为世尊教法之利益。谓福德发显的教言是为了利益世尊，广义之宣讲称为教法之利益。此利益包括神祇得解脱之资粮及断惑之根基。比方说轮回之流转、法轮当转之恒常不变、恶行之断除、善行之发起、恶道之去入、天人与解脱入口等，皆由此教利益涵摄。再者由先世约定之欢喜挑战之道破除睥睨之心、规斥邪见、对抗外教邪见、正立佛法等利益亦是由此义理得知。
Yathā devatā oghataraṇe saṃsayapakkhandā, tādisā aññe ca saṅkhātadhammānaṃ sammāsambuddhassa ca paṭipattiṃ ajānantā asaddhammassavana-dhāraṇa-paricaya-manasikāravipallatthabuddhikā saddhammassavana-dhāraṇa-paricayavimukhā ca bhavavimokkhesino vineyyā imissā desanāya bhājanaṃ.
如神祇在对抗大障碍时所陷入的怀疑与怀疑生苦，与之类似，还有其他多种教理所示之障碍。乃至于对正觉世尊之行为不解、欠缺信心、听闻正法后生心念偏差，或不专心理解等，皆是生死解脱之障碍，由此教义不离其阐发劝止。
Piṇḍatthā pana ‘‘appatiṭṭhaṃ anāyūha’’nti padadvaye catusaccakammaṭṭhānānuyogavasena yonisomanasikārabahulīkāro kusalamūlasamāyogo olīyanātidhāvanāvissajjanaṃ upāyavinibandhavidhamanaṃ micchābhinivesadūrībhāvo taṇhāvijjāvisodhanaṃ vaṭṭattayavicchedanupāyo āsavogha-yoga-ganthāgati-taṇhuppādupādānaviyogo cetokhilavivecanaṃ abhinandananivāraṇaṃ saṃsaggātikkamo vivādamūlapariccāgo akusalakammapathaviddhaṃsanaṃ micchattātivattanaṃ anusayamūlacchedo. Sabbakilesa-darathapariḷāha-sārambhapaṭippassambhanaṃ dassanasavananiddeso vijjūpamavajirūpamadhammāpadeso apacayagāmidhammavibhāvanā pahānattayadīpanā sikkhattayānuyogo samathavipassanānuṭṭhānaṃ bhāvanāsacchikiriyāsiddhi sīlakkhandhādipārisuddhīti evamādayo veditabbā.
总论教学内容方面，义理指涉『不坚固、不应打击』两词，契合四圣谛及因缘修行之次第，强调合理深思熟虑，多加精勤，正念增强，舍弃恶根，令根本善法植根。破除迷狂行迹，灭除错误执着，清净烦恼，依智慧分别，护持快乐，避免冲突与辩难，清除恶业，远离邪法，斩断烦恼根源。一切烦恼之痛苦俱能止息，正见教义之觉悟，依戒聚淨，三学修习，止观修行皆能成就，心得见实之证得，此等皆应了解知之。
Tattha yesaṃ kilesādīnaṃ vasena patiṭṭhāti saṃsīdati, yesañca abhisaṅkhārādīnaṃ vasena āyūhati nibbuyhati, ubhayametaṃ samudayasaccaṃ, tappabhāvitā tadubhayanissitā ca khandhā dukkhasaccaṃ, tadubhayamattho, ‘‘appatiṭṭhaṃ anāyūha’’nti adhippetassa atthassa paṭicchannaṃ katvā desanā upāyo mānaniggaṇhanavasena tassā devatāya saccābhisamayakāraṇabhāvato patiṭṭhānāyūhanapaṭikkhepopadesena caturoghanirattharaṇatthikehi antadvayarahitā majjhimā paṭipatti paṭipajjitabbāti ayamettha bhagavato āṇattīti ayaṃ desanāhāro.
其中因诸烦恼根植而存者受苦，因诸习气深入而灭者得乐，此二为集灭谛，二者是苦谛根本。言『不坚固、不应打击』者，即是遮覆正理，欲施教化之法门。以此因缘，诸神得证真理，为坚定舍弃恶之住止，藉四重方法断绝三重大苦，实修中道，处理二端无偏差。这即是世尊之教导方式。
Parasaṃsayapakkhandanatāya ñātukāmatāya ca kathaṃ nūti pucchāvasena vuttaṃ? Abhimukhabhāvato ekapuggalabhāvato ca ‘‘tva’’nti vuttaṃ. Paramukkaṃsagatassa garubhāvassa anaññayogyassa saddhammadhurassa paridīpanato sādhūti marisasīlādiguṇatāya ‘‘mārisā’’ti vuttaṃ . Avahananato rāsibhāvato ca ‘‘ogha’’nti vuttaṃ. Ñātuṃ icchitassa atthassa katattā pariyosāpitattā ‘‘itī’’ti vuttaṃ. Saṃsīdanalakkhaṇassa patiṭṭhānassa akātabbato sabbaso ca akatattā. ‘‘Appatiṭṭha’’nti vuttaṃ. Tayidaṃ akaraṇaṃ ekaṃsikanti khoti avadhāraṇavasena vuttaṃ. Tassa ca appatiṭṭhānassa sasantatigatattā ‘‘tva’’nti ca pucchitattā ‘‘aha’’nti vuttaṃ. Devatāya sambodhanato piyālapanato ca, ‘‘āvuso’’ti vuttaṃ. Nibbuyhanalakkhaṇassa āyūhanassa akātabbato sabbaso ca akatattā anāyūhanti vuttaṃ. Tiṇṇākārassa oghānaṃ anicchitabhāvato eva tattha saṃsayassa anapagatattā oghataraṇassa ca avisesattā ‘‘yathā kathaṃ panā’’ti vuttaṃ. Tathā saṃsīdanalakkhaṇaṃ patiṭṭhānaṃ saṃsāre ca saṇṭhānanti anatthantarattā abhinnakālikaṃ. Tathā nibbuyhanalakkhaṇaṃ āyūhanaṃ sammāpaṭipattiyā ativattananti anatthantarattā abhinnakālikanti vuttaṃ ‘‘yadā svāhaṃ…pe… tadāssu nibbuyhāmī’’ti. Tadubhayassa paṭipakkhabhāvato paṭibāhanato ca oghātiṇṇāti vuttaṃ ‘‘evaṃ khvāhaṃ…pe… oghamatari’’nti.
为断除怀疑和满足亲属之爱，如何用疑问的形式来说明？这是因应亲近事理和单个个体的现起，故以“你”称呼。对于内心粗重、无他可用品格、能激发正法甘露的人，因其如同君主品德等善德，称之为“君主”。因勾引心起而聚集成势的性质，称为“洪流”。对渴望亲属利益的完满和圆满，称为“如此”。对具怀疑特征、其据点不可建立、未完成之全无根基，称为“不稳固”。此为一种全然不为所作的不作为行为的专一，称为“一向专”。又因其不稳固性为问者，“你”为问者答“我”，因天神呼唤和亲昵称呼，称为“友善者”。对于涅槃特征中无退转之特质，全部不可为所作之无所退转，称为“无退转”。由于已越过不愿取流（三世缠绕之苦、疑惑等），故缺乏疑惑，且在渡越流的方面特别，称为“至少是如此”。如此对于怀疑特征的确立、所立据点在轮回中复杂互相联系，但却无实质意义；涅槃特征的无退转乃正行超越，是无实质性的说法，即“当时我已涅槃”等言。因二者互为相对态，流之越过称为“这样，我亦因此渡过流”之言。
Ekabuddhantarantarikattā sudūrakālikatāya ‘‘cirassa’’nti vuttaṃ. Antarā adiṭṭhapubbatāya vimhayanīyatāya ca ‘‘vatā’’ti vuttaṃ. Tadā upalabbhamānatāya attapaccakkhatāya ca ‘‘passāmī’’ti vuttaṃ. Bāhitapāpato brahmassa ca ariyamaggassa aṇanato paṭivijjhanato ‘‘brāhmaṇa’’nti vuttaṃ. Kilesasantāpavūpasamanato dukkhasantāpavūpasamanato ca sabbaso nibbutattā ‘‘parinibbuta’’nti vuttaṃ. Taraṇapayogassa nibbattitattā upari taritabbābhāvato ca ‘‘tiṇṇa’’nti vuttaṃ. Ñāṇacakkhunā oloketabbato lujjanato palujjanato ca ‘‘loke’’ti vuttaṃ. Visayesu sañjanato jātabhāvato ‘‘visattika’’nti vuttaṃ. Ñāṇassa paccakkhabhāvato nigamanato ca ‘‘ida’’nti vuttaṃ. Bhāsitattā parisamattattā ca ‘‘avocā’’ti vuttaṃ. Paṭhamaṃ gahitattā paccāmasanato ca ‘‘sā devatā’’ti vuttaṃ. Paṭikkhepassa abhāvato atthassa anumoditabbato ‘‘samanuñño’’ti vuttaṃ. Vineyyānaṃ sāsanato paramatthasampattito ca ‘‘satthā’’ti vuttaṃ. Cakkhupathātikkamena tirobhāvūpagamanato ‘‘antaradhāyī’’ti vuttanti ayaṃ anupadavicayato vicayahāro.
因佛出世时间相距久远，称为“很久以前”。因中间未曾见闻以及诠释不同，称为“或许如此”。因彼时自知所领悟，称为“我见”。因外道恶趣以及婆罗门正道坚持，称为“婆罗门”。因烦恼痛苦的止息与痛苦之灭尽，完全涅槃，称为“大涅槃者”。因完成渡越业障而无所可渡，称为“已越”。因依慧眼观视，颓废失落，称为“于世”。因现世缠绕及生起，称为“恶心”。因智慧所生无误，称为“此处”。因语言明了与细分，称为“宣说”。因初闻所握及回忆，称为“此神”。因无拒绝回避，应当称为“同意者”。因教法宣布正义及最终真理，称为“师”。因眼道障碍及行消失，称为消失者，乃此无档案查考因缘而得名。
Appatiṭṭhānānāyūhanehi oghataraṇaṃ yujjati kilesābhisaṅkhāravijahanena pārasampattisamijjhanato. Sabbakilesa-taṇhādiṭṭhi-taṇhāyatana-sassatādivasena santiṭṭhato saṃsāre saṃsīdanaṃ hotīti yujjati kāraṇassa suppatiṭṭhitabhāvato. Abhisaṅkharaṇakicce kilesābhisaṅkhāre vijjamāne sabbadiṭṭhābhinivesa-atidhāvanābhinivesādīnaṃ vasena āyūhantassa saṃsāramahoghena nibbuyhanaṃ hotīti yujjati sammāpaṭipattiyā ativattanato. Brahmassa ariyamaggassa aṇanato paṭivijjhanato brāhmaṇabhāvo yujjjati bāhitapāpattā. Sammadeva santadhammasamadhigamato parinibbutabhāvo yujjati sabbaso savāsanapahīnakilesattā. Tathā ca visattikāya tiṇṇabhāvo yujjati yathā yāya lesopi na dissati, evaṃ aggamaggena tassā samucchinnattāti ayaṃ yuttihāro.
不稳定之无退转与无退转之无退转，以及烦恼自作意所生驱除，是渡彼岸的因缘。诸烦恼、渴爱等见障与欲界之四秽等常存，但在轮回常存状态之中，因缘稳固而有忧患。因烦恼因缘作用，烦恼生顽固坚持等，令持有者受累轮回流。不退转的正道佛法实际观照之涅槃境界，称为婆罗门境界，断除外恶。因圆满证得正法入灭，是放弃烦恼之净净灭，称为大涅槃。因欲界障碍消除，渡过其界，使执著不见，故称为渡越之境，是合理之说法。
Kilesavaṭṭavasena patiṭṭhānaṃ visesato kammavaṭṭassa padaṭṭhānaṃ. Abhisaṅkhāravasena āyūhanañca vipākavaṭṭassa padaṭṭhānaṃ. Appatiṭṭhānānāyūhanāni oghataraṇassa padaṭṭhānaṃ, oghataraṇaṃ anupādisesanibbānassa. Taṇhāvasena patiṭṭhānassa assādānupassitā padaṭṭhānaṃ. Tenāha bhagavā – ‘‘saṃyojaniyesu, bhikkhave, dhammesu assādānupassino taṇhā pavaḍḍhatī’’ti (saṃ. ni. 2.52, 56).
烦恼轮回是立据点，特别是业轮回的立场。行轮回是无退转之轮回和果报轮回的立场。不退转和无退转附着是渡越流的立场，渡越流即无依灭尽。因渴爱所产生对立据点的满足过程，是立据点的支柱。佛言：“比库们！于束缚诸法中，因渴爱而增长对渴求之依止。”
Khandhāvijjā-phassa-saññā-vitakkāyonisomanasikāra-pāpamittaparatoghosā diṭṭhivasena patiṭṭhānassa padaṭṭhānaṃ. Yathāha – paṭisambhidāmagge (paṭi. ma. 1.124) ‘‘khandhāpi diṭṭhiṭṭhānaṃ, avijjāpi diṭṭhiṭṭhāna’’ntiādi. Taṇhādiṭṭhābhinandanaavasesakilesābhisaṅkhāravasena āyūhanassa padaṭṭhānaṃ. Iminā nayena yathārahaṃ taṇhādiṭṭhādivasena patiṭṭhānāyūhanānaṃ padaṭṭhānabhāvo vattabbo. Sesamettha pāḷito eva suniddhāriyaṃ. Ayaṃ padaṭṭhānahāro.
蕴界、触界、识界、想界、思维界之初生恶业烦恼，因错误与敌意而加剧的见解，是立于视界据点。正如《断义经》中言：“蕴亦为见据点，愚痴亦为见据点” 等。烦恼的渴爱执著和结业，因其本质，成为支柱立据点的因缘。由此知见，以烦恼的见所为主导，方能理解此处所述的立据点及其强调。本书此处已然详尽阐明，此说为立据点的详尽说明。
Appatiṭṭhaṃ anāyūhanti patiṭṭhānāyūhanapaṭikkhepena vissajjentena niyyānāvahā sammāpaṭipatti gahitā ekantato oghanittharaṇūpāyabhāvato. Taggahaṇena ca sabbepi sattatiṃsa bodhipakkhiyadhammā gahitā honti niyyānalakkhaṇena ekalakkhaṇattāti ayaṃ lakkhaṇahāro.
不稳固之意为不退转，是因立据点之无退转阻碍而使涅槃弃绝，正行报道是送出及离去，称为正当的、专注于渡彼岸的法门。诸多三十三种觉支之法因正令得持，有离去的性质，故此被称为其特征。
Nidānamassā devatāya oghataraṇākārassa yāthāvato anavabodhoti vuttovāyamattho. Aññepi ye imaṃ desanaṃ nissāya oghataraṇūpāyaṃ paṭivijjhanti, tepi imissā desanāya nidānanti daṭṭhabbā. ‘‘Kathaṃ nu kho imaṃ desanaṃ nissāya sammadeva paṭivijjhantā catubbidhampi oghaṃ tarantā sakalasaṃsāramahoghato nitthareyyuṃ, pare ca tattha patiṭṭhapeyyu’’nti ayamettha bhagavato adhippāyo. Padanibbacanaṃ niruttaṃ, taṃ ‘‘eva’’ntiādinidānapadānaṃ ‘‘katha’’ntiādipāḷipadānañca aṭṭhakathāya tassā līnatthavaṇṇanāya ca vuttanayānusārena sukarattā ativitthārabhayena na vitthārayimha.
缘起者，是说此处所谓失解之如来护卫现象，实为众生未能正悟之缘故。又复，若有众生依此教法修习渡越，如理观察大波澜之法门者，亦当知悉此处所说缘起义理。世尊此处所作之指示，谓：『如何依此教法正行修学，渡越四流波澜，断尽诸有生死之苦海，于彼复立善妙安住』。此乃巴利词义之阐释，连同『如是』『如何』等起始词之详细义理解释，繁复难明，故今注疏未作展开。
Pada-padattha-desanā-nikkhepa-suttasandhi-vasena pañcavidhā sandhi. Tattha padassa padantarena sambandho padasandhi. Tathā padatthassa padatthantarena sambandho padatthasandhi, yo ‘‘kiriyākārakasambandho’’ti vutto. Nānānusandhikassa taṃtaṃanusandhīti sambandho, ekānusandhikassa pana pubbāparasambandho desanāsandhi, yā aṭṭhakathāyaṃ ‘‘pucchānusandhi ajjhāsayānusandhi yathānusandhī’’ti tidhā vibhattā. Ajjhāsayo cettha attajjhāsayo parajjhāsayoti dvidhā veditabbo. Nikkhepasandhi catunnaṃ suttanikkhepānaṃ vasena veditabbā. Yaṃ panettha vattabbaṃ, taṃ papañcasūdanīṭīkāyaṃ vuttanayena gahetabbaṃ. Suttasandhi idha paṭhamanikkhepavasena veditabbā.
此处词义之间的教义联系，依文理可分五种连接。其中文义本体之间之关联为词义连接；词与词义间之关联为词义本义连接，亦称‘行为因缘关联’。不同联系人中，彼此依结之关系称为‘联系’；而单一联系人之间的先后顺续为教义连接，注疏内分为‘问法联系’、‘观点联系’、‘相应联系’三种。此处观点分正见与邪见二类。出句连接，则依四部经文结合法断作区分。此段所言者，应从《巴利三藏大注疏》及其讲解文义中认真理解，以求得完整教义结构。经文连接分类中，初步应知教理结合以出句教文为首。
‘‘Kasmā panettha oghataraṇasuttameva paṭhamaṃ nikkhitta’’nti nāyamanuyogo katthaci na pavattati? Apica ‘‘appatiṭṭhaṃ anāyūhaṃ oghamatari’’nti patiṭṭhānāyūhanapaṭikkhepavasena antadvayavivajjanamukhena vā majjhimāya paṭipadāya vibhāvanato sabbapaṭhamamidaṃ suttaṃ idha nikkhittaṃ. Antadvayaṃ anupagamma majjhimāya paṭipattiyā saṅkāsanaparañhi buddhānaṃ sāsananti. Yaṃ pana ekissā desanāya desanantarena saddhiṃ saṃsandanaṃ, ayampi desanāsandhi. Sā idha evaṃ veditabbā –
「为何此处波罗奈语护法经成为首句？」此问法或未现者何在？又复，「不动不违不违逆之渡波法」等句，则由平衡中道修行的双重分别断显现，总观调柔而立，故于此处置放整部初经。离开二边执论，辅以中道行证即为诸佛教法之要旨。然教理中偶尔交错相连之说，则为经文连接。此义当知。今释如下：
‘‘Appatiṭṭhaṃ…pe… anāyūhaṃ oghamatari’’nti ayaṃ desanā –
「不动不违不违逆的渡波律」之说，此谓教理如是呈现。
‘‘Sabbadā sīlasampanno, paññavā susamāhito;
「恒守清净戒者，无上智慧广博安住，」指修三学具足，自持清净品德，广宏智慧与定力，
Āraddhavīriyo pahitatto, oghaṃ tarati duttaraṃ.
「如理精勤勇猛精进，渡越彼岸无上难渡难登之苦海。」此描述修行精进者断灭烦恼，超过痛苦苦海，达至彼岸。
‘‘Virato kāmasaññāya, rūpasaṃyojanātigo;
远离欲色分别，超越色缠缚；
Nandīrāgaparikkhīṇo, so gambhīre na sīdati; (Saṃ. ni. 1.96);
远离欢喜嗔恨，破结断烦恼，故于深沉境界不安住；
Saddhāya tarati oghaṃ, appamādena aṇṇavaṃ. (saṃ. ni. 1.246; su. ni. 186);
凭信念渡洪流，凭勤勉渡生命；
‘‘Pañca chinde pañca jahe, pañca cuttari bhāvaye;
五分别断绝，五取舍舍离，五更胜法生起；
Pañcasaṅgātigo bhikkhu, oghatiṇṇoti vuccati. (saṃ. ni. 1.5; dha. pa. 370);
超越五取之比库，谓之戾越波通；
‘‘Tasmā jantu sadā sato, kāmāni parivajjaye;
因此有情常存正念，远离欲欲。
Te pahāya tare oghaṃ, nāvaṃ sitvāva pāragū. (su. ni. 777; mahāni. 6; netti. 5);
舍弃激流，便似登舟即渡彼岸。
‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;
『有一条路能够断除生死之苦的见道者，了知此路，怀乐利他之心；
Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’nti. (saṃ. ni. 5.384, 409; mahāni. 191; cūḷani. pārāyanānugītigāthāniddesa 107; paṭhamavagga 121; netti. 170) –
依此道路，曾经渡过生死之苦者，今亦将渡过，渡过激流者亦如是。』
Evamādīhi desanāhi saṃsandatīti ayaṃ catubyūho hāro.
如是等四种教诲因缘聚合，形成此四重结织。
Appatiṭṭhaṃ anāyūhanti ettha saṃkilesavasena patiṭṭhānaṃ āyūhanañca. Tena ayonisomanasikāro dīpito, santakilesavasena anāyūhanena yonisomanasikāro. Tattha ayonisomanasikaroto taṇhāvijjā pavaḍḍhati. Tesu taṇhāgahaṇena ca taṇhāmūlakā dhammā āvattanti. Avijjāgahaṇena avijjāmūlakaṃ sabbaṃ bhavacakkaṃ āvattati. Yonisomanasikāraggahaṇena ca yonisomanasikāramūlakā dhammā āvattanti catubbidhañca sampatticakkaṃ. Patiṭṭhānāyūhanapaṭikkhepena pana sammāpaṭipatti dīpitā, sā ca saṅkhepato sīlādisaṅgahā. Tattha sīlaggahaṇena ekādasa sīlānisaṃsā āvattanti, samādhiggahaṇena pañcaṅgiko sammāsamādhi pañcaññāṇiko sammāsamādhi samādhiparikkhārā ca āvattanti. Paññāgahaṇena paññā ca sammādiṭṭhīti sammādiṭṭhisudassanā sabbepi ariyamaggadhammā āvattantīti ayaṃ āvatto hāro.
在此，因无坚定基础而出现松散，故以烦恼为基础建立信心。基于不善法的不深入观察而生暗昧，基于止息烦恼而生善根不退转的正思维。若违背正思维，则渴爱与愚痴增长。渴爱的捆绑使渴爱根本法循环往复；无明的捆绑使一切生死轮回不断；以正思维为捆绑，则正思维根本法及四种圆满的成就轮回。因依止建立后因缘消灭，善法（如戒等）渐次生成。以戒为捆绑，生生不息十一种戒善法；以定为捆绑，生出正定的五支及五种智慧和定的护持；以慧为捆绑，即清楚正见，则所有圣道法皆由此生起，此即为此四重结合之循环。
Patiṭṭhānaṃ kilesādivasena sattavidhaṃ. Āyūhanaṃ abhisaṅkhārādivasena sattavidhaṃ. Tathā tappaṭipakkhato appatiṭṭhānaṃ anāyūhanañca. Ayamettha dhammavibhatti. Padaṭṭhānabhūmivibhattiyo pana heṭṭhā vuttanayānusārena veditabbā. Ayaṃ vibhattihāro.
烦恼等根本法以建立为因，共有七种；信心因缘等以行尤为因，也有七种。如此，则以对立分野分别不坚定与不深入观察。此即法之分类划分的结织。依步分类应据下文解说而知，此即此区别的四重结合。
Pubbabhāgappaṭipadaṃ sammadeva sampādetvā samathavipassanaṃ yuganaddhaṃ katvā bhāvanaṃ ussakkento kilesādīnaṃ dūrīkaraṇato tesaṃ vasena asaṃsīdanto anibbuyhanto appatiṭṭhaṃ anāyūhaṃ oghaṃ tarati. Kilesādīnaṃ vasena pana saṃsīdanto nibbuyhanto saṃsāre patiṭṭhānato āyatiṃ punabbhavābhinibbattiyā āyūhanato oghaṃ na taratīti ayaṃ parivatto hāro.
先修习前行正道纯熟已成，正确同时修习止与观二法，精进用心修养，远离烦恼等诸毒垢；凭此清净持守，不与烦恼同住，不纵容它们，不退失戒律，宛如渡过无碍怒涛洪流。若虽不与烦恼共住且不纵容，仍因执著于轮回有生死流转，借着再生持续再次陷入其中，不能渡过此苦海无余波者，此谓轮转苦恼。
Appatiṭṭhaṃ asantiṭṭhanto asaṃsīdanto anibbisaṃ anavinibbisanti pariyāyavacanaṃ, anāyūhaṃ anibbuyhanto acetento apakappentoti pariyāyavacanaṃ, oghaṃ kilesasamuddanti pariyāyavacanaṃ, atari atikkami accavāyīti pariyāyavacanaṃ. Iminā nayena sesapadesupi pariyāyavacanaṃ veditabbanti ayaṃ vevacano hāro.
“不退失”谓不失去戒律，“不立”谓不建立邪行烦恼，“不与共住”谓不与烦恼同住，“不纵容、不难降伏”谓不放逸亦不难调伏；“无余波、不纵容”谓不纵容烦恼，“愁苦”为烦恼的根源；“越过”谓超越苦海。以上等同义词皆为说明“轮转苦恼”的不同说法，此说法名为“轮转苦恼”。
Appatiṭṭhaṃ anāyūhanti ettha patiṭṭhaṃ āyūhanti kilesānaṃ kiccakaraṇapaññatti. Pariyuṭṭhānānaṃ vibhāvanapaññatti. Abhisaṅkhārānaṃ viruhanapaññatti. Taṇhāya assādapaññatti. Diṭṭhiyā parinipphandanapaññatti. Bhavadiṭṭhiyā bhavābhinivesapaññatti. Vibhavadiṭṭhiyā vipallāsapaññatti. Kāmasukhānuyogassa kāmesu anugijjhanapaññatti. Attakilamathānuyogassa attaparitāpanapaññatti. Appatiṭṭhaṃ anāyūhanti pana abhiññeyyadhammānaṃ abhiññāpaññatti. Pariññeyyadhammānaṃ pariññāpaññatti. Oghamatarinti pahātabbadhammānaṃ pahānapaññatti. Maggassa bhāvanāpaññatti. Nirodhassa sacchikiriyāpaññattīti ayaṃ paññattihāro.
“不退失”“不纵容”等谓指烦恼的存在与作用。烦恼是担负行为的根源。由执著的摒弃与分别所生的分拆。由意志选择作用所致渗流。对渴爱之满足。对见解的弃绝。生命见的执著。错误的灭见。对于欲乐的依恋。对自我重负的痛苦。此皆属于“不退失、不纵容”的各种说法。另外“不退失”“不纵容”亦用来指神通、般若、涅槃、道等学理层面的术语，分别为神通、觉知、断除的分别、修道的涵义，由此形成一套系统性术语。
Appatiṭṭhaṃ anāyūhanti ettha patiṭṭhānāyūhanaggahaṇena oghaggahaṇena ca samudayasaccaṃ gahitaṃ. Appatiṭṭhaṃ anāyūhaṃ atarinti pana padattayena maggasaccaṃ gahitaṃ, hetugahaṇena ca hetumato gahaṇaṃ siddhamevāti dukkhanirodhasaccāni atthato gahitānevāti ayaṃ saccehi otaraṇā. Tattha ye lokiyā pañcakkhandhā, yesaṃ vasena patiṭṭhānāyūhanasiddhi. Ye lokuttarā cattāro khandhā, yesaṃ vasena oghataraṇasiddhi. Ayaṃ khandhamukhena otaraṇā. Ye eva pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo, te cattāro khandhā dvāyatanāni dve dhātuyoti ayaṃ āyatanamukhena dhātumukhena ca otaraṇā. Tathā appatiṭṭhaṃ anāyūhanti ettha patiṭṭhānāyūhanaggahaṇena kilesābhisaṅkhārādīnaṃ gahaṇaṃ. Kilesābhisaṅkhārādayo oghā ca saṅkhārakkhandhā dhammāyatanaṃ dhammadhātu ca, appatiṭṭhānānāyūhanaggahaṇena oghataraṇavacanena ca saha vipassanāya maggo kathito. Evañca saṅkhārakkhandho dhammāyatanaṃ dhammadhātu ca gahitāti evampi khandhamukhena āyatanamukhena dhātumukhena otaraṇā. Vipassanā ce aniccānupassanā, animittamukhena vimokkhamukhaṃ, dukkhānupassanā ce, appaṇihitavimokkhamukhaṃ, anattānupassanā ce, suññatavimokkhamukhanti evaṃ vimokkhamukhena otaraṇaṃ. Magge sekkhā sīlakkhandhādayo dhammāyatanadhammadhātū anāsavā ca evampi kho khandhādimukhena otaraṇāti ayaṃ otaraṇo hāro.
“不退失”“不纵容”此处连同执著、生死流转、及其阻断如实法理的判明。“不退失”“不纵容”对应断集谛，灭谛的把握方式。由缘起五蕴作为轮回依止，四蕴与诸漏的断除作为超越。此谓分别诸蕴、十八处、四大界限，以蕴、界为缘，以禀受缘、法为缘，皆证明断除烦恼，达至解脱。以不退失、不纵容观法为基础，配合观不常、无我、苦，正修正法，达致究竟涅槃。此即修道毕业之证，依止五蕴十八处诸法之具足，圆成解脱之门。由此说“不退失”“不纵容”乃万能贯通修证与解脱之关键。
Appatiṭṭhanti ārambho. Anāyūhanti padasuddhi, no ārambhasuddhi, tathā oghanti. Atarinti pana padasuddhi ceva ārambhasuddhi cāti ayaṃ sodhano hāro.
“不退失”为修行之起端，“不纵容”为言语的正纯洁，无始无终地保持始基清净，且“越过”谓此起点的准纯正表观，此三者即为修证过程之检验标准。
Appatiṭṭhaṃanāyūhanti sāmaññato adhiṭṭhānaṃ taṇhādiṭṭhiādivasena patiṭṭhānāyūhanānaṃ sādhāraṇato paṭikkhepacodanāti katvā oghamatarinti taṃ vikappetvā visesavacanaṃ. Oghataraṇañhi cattāro ariyamaggā. Tattha paṭhamadutiyamaggā avisesena diṭṭhoghataraṇaṃ, tatiyamaggo kāmoghataraṇaṃ, aggamaggo sesoghataraṇanti ayaṃ adhiṭṭhāno hāro.
“不退失”“不纵容”为一般决心，即从渴爱见等诸恶见之逆面，坚立坚定决心，斩断烦恼，意指越过禀承弃恶这条正道。此“越过烦恼”含四圣道：第一、第二圣道特指斩断见思烦恼，第三为斩断爱欲烦恼，第四为断除余秽烦恼。此四为坚定决心的基础。
Kilesavasena patiṭṭhānassa ayonisomanasikāro hetu. Abhisaṅkhāravasena āyūhanassa kilesā hetū. Appatiṭṭhānānāyūhanānaṃ pana yathākkamaṃ yonisomanasikārapahānāni hetū. Saṃyojaniyesu dhammesu assādānupassanā taṇhāvasena yathārahaṃ tassa hetū. Tenāha bhagavā – ‘‘saṃyojaniyesu, bhikkhave, dhammesu assādānupassino taṇhā pavaḍḍhatī’’ti. Khandhāvijjāphassasaññāvitakkāyonisomanasikārapāpamittaparatoghosā diṭṭhivasena patiṭṭhānassa hetū. Tenāha – paṭisambhidāmagge ‘‘khandhāpi diṭṭhiṭṭhānaṃ, avijjāpi diṭṭhiṭṭhāna’’ntiādi. Taṇhābhinandanā avasesakilesābhisaṅkhāravasena āyūhanassa hetū. Iminā nayena yathārahaṃ taṇhādiṭṭhivasena patiṭṭhānāyūhanānaṃ hetuvibhāgo niddhāretabbo, tabbipariyāyena appatiṭṭhānānāyūhanānaṃ. Kilesuppādane hi sammadeva ādīnavadassanaṃ appatiṭṭhānassa hetū, abhisaṅkharaṇe ādīnavadassanaṃ anāyūhanassa hetū, vipassanāya ussukkāpanaṃ oghataraṇassa hetūti ayaṃ parikkhāro hāro.
以烦恼为根本的执着，是不善观念的缘起。以行为造作为根基的业感，是烦恼的根源。而针对不执着业感的，则是按照应有法则的正当不善观念的消除。于束缚法中，对欲染之见的观察是由于贪欲之根缘。世尊因此说：『比库们，于束缚法中观察欲染，其欲增涨。』由蕴、识、触、想、行，正见为根本的执着所依止。对此，『辨理论』中说：“蕴亦为见所依，愚痴亦为见所依”等诸语。贪欲的生起，是余毒烦恼以行为造作为根基的业感，所致生的根缘。以此理路，应当适当分别按照欲染见缘的执着业感根源加以阐明，并加以反复，专门阐述不执着业感的根缘。因烦恼生起时，确实有害的障碍现起，其因缘即是不善观念的兴趣；行为造作时，有害的障碍不起即是不生缘；于智慧观照时，则生起渡过烦恼激流的动力。此即断除烦恼的条件。
Yathāvuttavibhāgehi patiṭṭhānāyūhanehi catubbidhassapi oghassa parisuddhi. Appatiṭṭhānānāyūhanehi pana sotānaṃ saṃvaro sabbaso pidhānañcāti catubbidhassapi oghassa visesato pidhānaṃ appavattikaraṇaṃ. Ariyamaggassa bhāvanāya hi kilesavasena patiṭṭhānaṃ abhisaṅkhāravasena āyūhanaṃ upacchinnaṃ, tassa sabbepi oghā tiṇṇā sammatiṇṇā pahīnā hontīti ayaṃ samāropano hāro.
依所说区分执着业感，尽管有四种激流的清净，然而不执着业感的部分却能完全关闭所有心流的通道，特别是关闭。此因缘用于圣道的修习，切断以烦恼为根本的执着业感的行为造作根基时，便是越过所有心流的状况，以彻底断除烦恼为成就。此段为论理根本的断定与结论。
Appatiṭṭhaṃ anāyūhanti ettha patiṭṭhāgahaṇena taṇhāvijjā gahitā. Tāsaṃ hi vasena satto tattha tattha bhave patiṭṭhāti. Āyūhanaggahaṇena tappaccayā abhisaṅkhāradhammā gahitā. Tattha taṇhāya visesato rūpadhammā adhiṭṭhānaṃ, avijjāya arūpadhammā. Tesaṃ yathākkamaṃ samatho ca vipassanā ca paṭipakkhā, te ‘‘appatiṭṭhaṃ anāyūhaṃ oghamatari’’nti padehi pakāsitā honti, tesu samathassa cetovimutti phalaṃ, vipassanāya paññāvimutti. Tathā hi sā ‘‘rāgavirāgā avijjāvirāgā’’ti visesetvā vuccati. Tattha taṇhāvijjā abhisaṅkhāro ca samudayasaccaṃ, tesaṃ adhiṭṭhānabhūtā rūpārūpadhammā dukkhasaccaṃ, tesaṃ appavatti nirodhasaccaṃ, nirodhapajānanā paṭipadā oghataraṇapariyāyena vuttā maggasaccaṃ. Taṇhāgahaṇena cettha māyā-sāṭheyyamānātimāna-madappamāda-pāpicchatā-pāpamittatā-ahirikānottappādivasena akusalapakkho netabbo. Avijjāgahaṇena viparītamanasikāra-kodhūpanāha-makkhapaḷāsa-issāmacchariya-sārambha- dovacassatā-bhavadiṭṭhiādivasena akusalapakkho netabbo. Vuttavipariyāyena amāyāasāṭheyyādiaviparītamanasikārādivasena. Tathā samathapakkhiyānaṃ saddhindriyānaṃ vipassanāpakkhiyānaṃ aniccasaññādīnañca vasena vodānapakkho netabboti ayaṃ nandiyāvattassa nayassa bhūmi.
所谓不执着即是不生缘，此处以执着为手段，贪欲和愚痴的无明为业感之根本。借由此身住世，众生各处得生。以行为造作与业感相续为缘。于贪欲特别者，是色法作为根基生起；于愚痴特别者，是无色法根基。以此恰当的调伏与智慧的对治，断除不生缘的妨碍，有分别的说法。其中特别称说“爱欲无爱，愚痴断愚痴”。其中执着无明与业感，是苦谛的缘起；基于此所立的色与无色为苦谛；灭谛乃不生之理；起灭谛依业感转化的通路称为道谛。借由执着与无明业感，借此理路应分别指明。于执着处，应排除如魔障、狂慢、恣意轻逸、恶见等不善的心态；于无明处，则应除去相反的恶见与愚昧、贪著、怨恨之类的心态。并应排除由此产生的错误理解与恶行。于止禅和觉支、正念、正定、正精进等诸功德的生起，均归于此道理。此为断除烦恼根基的基础。
Tathā vuttanayena gahitesu taṇhāvijjātappakkhiyadhammesu taṇhā lobho, avijjā moho, avijjāya sampayutto lohite sati pubbo viya taṇhāya sati sijjhamāno āghāto doso iti tīhi akusalamūlehi gahitehi, tappaṭipakkhato ‘‘appatiṭṭha’’ntiādivacanehi ca tīṇi akusalamūlāni tīṇi kusalamūlāni ca siddhāni eva honti. Idhāpi lobho sabbāni sāsavakusalamūlāni āyūhanadhammā ca samudayasaccaṃ, tannibbattā tesaṃ adhiṭṭhānagocarabhūtā ca upādānakkhandhā dukkhasaccantiādinā saccayojanā yojetabbā. Phalaṃ panettha vimokkhattayavasena niddhāretabbaṃ, tīhi akusalamūlehi tividhaduccarita-saṃkilesamalavisamaakusalasaññā-vitakkādivasena akusalapakkho netabbo, tathā tīhi kusalamūlehi tividhasucarita-samakusalasaññā-vitakka-samādhi-vimokkhamukhādivasena vodānapakkho netabboti ayaṃ tipukkhalassa nayassa bhūmi.
依此前理，于执着无明等根本功德修法诸事，贪欲为执着面，愚痴为无明面，愚痴结缠于无明，犹如夜明灯照亮贪欲，以三种不善根因修持，和「不执着」一类的断除语共成三不善根；三善根也以三种善根与相应的净行、正念、正定、解脱为成就。此处所有由执着无明等根本烦恼生起的业感，均为苦谛的缘起，所依止的是业感所着的五蕴为苦谛。与之对应，业感断灭为灭谛，并有发起灭谛之修道法门为道谛。其结果为解脱，依三不善根恶行，邪见糅杂，心念恶毒而生逆向行为形成不善一方；依三善根纯净、善行、正念、正定等为功德侧，生起导向解脱的一面。此为「三分法」之根基。
Tathā vuttanayena gahitesu taṇhāvijjātappakkhiyadhammesu visesato taṇhādiṭṭhīnaṃ vasena asubhe ‘‘subha’’nti, dukkhe ‘‘sukha’’nti ca vipallāsā, avijjādiṭṭhīnaṃ vasena ‘‘anicce nicca’’nti anattani ‘‘attā’’ti vipallāsā veditabbā. Tesaṃ paṭipakkhato ‘‘appatiṭṭha’’ntiādivacanehi ca laddhehi sativīriyasamādhipaññindriyehi cattāri satipaṭṭhānāni siddhāneva honti.
依此前理，于执着无明等根本功德法中，因执着见的颠倒而以不美为美，便起「美」之误见；因不美误为美，便生贪取；因苦误为乐，因无明见误为常非常、我非我等，无不生起差别见。与此相对，依「不执着」等断除语得以成就具足四念处之修习。
Tattha catūhi indriyehi cattāro puggalā niddisitabbā. Kathaṃ? Duvidho hi taṇhācarito mudindriyo tikkhindriyoti, tathā diṭṭhicarito. Tesu paṭhamo asubhe ‘‘subha’’nti vipariyesaggāhī satibalena yathābhūtaṃ kāyasabhāvaṃ sallakkhento bhāvanābalena taṃ vipallāsaṃ samugghātetvā sammattaniyāmaṃ okkamati. Dutiyo asukhe ‘‘sukha’’nti vipariyesaggāhī ‘‘uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā vuttena vīriyasaṃvarabhūtena vīriyabalena paṭipakkhaṃ vinodento bhāvanābalena taṃ vipallāsaṃ viddhaṃsetvā sammattaniyāmaṃ okkamati. Tatiyo anicce ‘‘nicca’’nti ayāthāvaggāhī samathabalena samāhitacitto saṅkhārānaṃ taṅkhaṇikabhāvaṃ sallakkhento bhāvanābalena taṃ vipallāsaṃ samugghātetvā sammattaniyāmaṃ okkamati. Catuttho santati-samūha-kiccārammaṇa-ghanavañcitatāya phassādidhammapuñjamatte anattani ‘‘attā’’ti micchābhinivesī catukoṭikasuññatāmanasikārena taṃ micchābhinivesaṃ viddhaṃsetvā sāmaññaphalaṃ sacchikaroti. Subhasaññāsukhasaññādīhi catūhi vā vipallāsehi samudayasaccaṃ, tesamadhiṭṭhānārammaṇabhūtā pañcupādānakkhandhā dukkhasaccantiādinā saccayojanā veditabbā. Phalaṃ panettha cattāri sāmaññaphalāni, catūhi cettha vipallāsehi caturāsavoghayoga-kāyagantha-agati-taṇhuppādupādāna-sattaviññāṇaṭṭhiti-apariññādivasena akusalapakkho netabbo, tathā catūhi satipaṭṭhānehi catubbidhajhāna-vihārādhiṭṭhāna-sukhabhāgiyadhamma-appamaññāsammappadhāniddhipādādivasena vodānapakkho netabboti ayaṃ sīhavikkīḷitassa nayassa bhūmi.
其中须对四种根基感官做观想，具体为：贪欲行为表现为三根感官；有见根感官共三种，即色、受、想；于此根感官中，第一种为不美误为美的贪欲根感官，借正慧力观察身理现象，借修习力断除错误见；第二则为苦误为乐的有见根感官，以精进之力断除错误；第三为无常误为常的无明根感官，借止禅力端正心念，断除迷妄；第四由连续身心假想构成，对我执误见的生起心，借善巧观照及谛理断除谬误，证得解脱果。于此美欲与苦乐等颠倒的贪欲根感官，依生起的事实体，便是五蕴为苦谛的缘起。借此缘起，得结诸苦谛之链，即不净、贪着、染污、执着等生死轮回因缘。其结果总计为四种解脱果，四念处、四禅修习、调伏正思惟及善巧道等为观察基础，并非不详之法。
Imesaṃ pana tiṇṇaṃ atthanayānaṃ siddhiyā vohāranayadvayaṃ siddhameva hoti. Tathā hi atthanayānaṃ disābhūtadhammālocanaṃ disālocanaṃ, tesaṃ samānayanaṃ aṅkusoti pañcapi nayā idha niyuttāti veditabbā. Idañca suttaṃ soḷasavidhe suttantapaṭṭhāne nibbedhasekkhabhāgiyaṃ byatirekamukhena patiṭṭhānāyūhanāni gahitānīti saṃkilesanibbedhasekkhabhāgiyaṃ cāti daṭṭhabbaṃ. Aṭṭhavīsatividhe pana suttantapaṭṭhāne lokiyalokuttaraṃ sattādhiṭṭhānaṃ ñāṇañeyyaṃ dassanabhāvanaṃ sakavacanaṃ vissajjanīyaṃ kusalaṃ anuññātanti veditabbaṃ.
然而，此三者义理之成就，正如法门洒施与引导双重成就般，自然成就。因义理之门属方向性事理视察为方向观察，其归重便称五种引导，此处当依教法所限认识之。此经文于十六种经文出处中为断惑修习分节，以别显显现之依止根基而立，故称为结集断惑修习门别法力。至于二十八种经文出处则通达世俗与出世间七重正知清净观察之说，具备言语解说、断恶、善法乃未曾遗失之理，此皆必须认识理解。
Oghataraṇasuttavaṇṇanā niṭṭhitā. · 《渡暴流经》注释完毕。
2. Nimokkhasuttavaṇṇanā二、《解脱经》注释
§2
2.Paṭhamamāgatanti saṃvaṇṇanāvasena paṭhamasuttādīsu paṭhamaṃ āgatapadaṃ. Uttānatthanti pākaṭatthaṃ. Apubbaṃyeva hi duviññeyyatthañca padaṃ saṃvaṇṇetabbaṃ. Noti pucchāyaṃ nu-saddena samānattho nipātoti āha ‘‘jānāsi noti jānāsi nū’’ti. Vaṭṭato nimuccanti tena sattāti nimokkho, maggo. So ca pamuccanti tenāti pamokkho, pamuccanante pana adhigantabbattāphalaṃ ‘‘pamokkho’’ti vuttaṃ, yathā arahattaṃ ‘‘rāgakkhayo dosakkhayo mohakkhayo’’ti vuttaṃ. Teti sattā. Viviccatīti visuṃ asammisso hoti, vigacchatīti attho. Viviccati dukkhaṃ etasmāti viveko. Dutiyavikappe pana sakalavaṭṭadukkhato sattā nimuccanti ettha pamuccanti viviccanti cāti nimokkho pamokkho viveko, nibbānanti attho veditabbo. Etthāti ca nimittatthe bhummavacanaṃ daṭṭhabbaṃ. Avadhāraṇattho kho-kāro ‘‘assosi kho’’tiādīsu viya.
第二，「来到」即叙述文，谓首经等文中之首语「来到」字样。「昂扬义」指明显义理。如若此二义难分，则当分别诠释。问曰：「‘你知道吗’一词中，‘知道’是否同义于‘知道吗’」？说者谓：「‘你知道’即‘你知道吗’。」依轮回众生之脱离，谓脱离即解脱、道也。彼亦为解脱者，成就佛果曰“解脱”；如阿拉汉云：“贪欲断尽、嗔恨断尽、痴惑断尽”。“七”即“众生”的叙说。分离即清净无染，出离义也。分离即苦，谓此为净觉。二次轮回时，则群生脱离一切轮回之苦，所谓脱离、解脱、分离即涅槃义，是当认识。此处以所依之理为缘，正如谕闻之言“真实闻之”者。显义理时，由“听闻”等词为比附。
Nandīmūlako bhavo nandībhavo purimapade uttarapadalopena ‘‘sākabhakkho patthavo sākapatthavo’’ti yathā. Paṭhamaṃ kammavaṭṭapadhānaṃ atthaṃ vatvā puna kilesakammānaṃ vasena ubhayappadhānaṃ atthaṃ vadanto ‘‘nandiyā cā’’tiādimāha. Purimanayeti nandīmūlako kammabhavo nandībhavoti etasmiṃ pakkhe. Nandībhavenāti nandībhavapadena. Tividhakammābhisaṅkhāravasenāti puññābhisaṅkhārādivasena kāyasaṅkhārādivasena ca tippakārassa kammābhisaṅkhārassa vasena. Saṅkhārakkhandho gahito cetanāpadhānattā saṅkhārakkhandhassa. Saññāviññāṇehīti ‘‘saññāviññāṇasaṅkhayā’’ti evaṃ vuttasaññāviññāṇapadehi. Taṃsampayuttā cāti tena yathāvuttasaṅkhārakkhandhena samaṃ yuttā eva. Dve khandhāti saññāviññāṇakkhandhā.
生起根本谓为“生起之生”，生起乃谓之生起。如首业轮回之主旨说后，复以烦恼业力之主导，论定“双重主导”义，谓生起之主导。此处所说生起主导，实指集聚业主导。以此三业及身体业相类之聚合称之。心理诸蕴中，所摄意识所缘心识即“想与识”。合而论之谓想识蕴，分为二蕴，分别是想蕴与识蕴。
Nanu ettha vedanākkhandho na gahitoti? No na gahitoti dassento ‘‘tehi panā’’tiādimāha. Tīhi khandhehīti saññāsaṅkhāraviññāṇakkhandhehi. Gahitāva avinābhāvato. Na hi vedanārahito koci cittuppādo atthi. Anupādiṇṇakānanti kusalākusalānaṃ. Na hettha kiriyākhandhānaṃ appavatti adhippetā. Appavattivasenāti anuppattidhammatāpattivasena. Nibbattanavasena kammakilesehi upādīyatīti upādi, pañcakkhandhā. Upādino seso upādiseso, saha upādisesenāti saupādisesaṃ. Nibbānaṃ kathitaṃ sakalakammakilesavūpasamatthassa jotitattā. Heṭṭhā dvīhi padehi anupādiṇṇakakkhandhā gahitāti ‘‘vedanāna’’nti ettha upādiṇṇakaggahaṇaṃ yuttanti āha ‘‘upādiṇṇakavedanāna’’nti. Nirodhenāti tappaṭibaddhachandarāganirodhavasena nirujjhanena. Upasamenāti accantūpasamena appavattanena. Evañca katvā ca-saddaggahaṇaṃ samatthitaṃ hoti. Tesanti tassā vedanāya taṃsampayuttānañca tiṇṇaṃ khandhānaṃ. Vatthārammaṇavasenāti vatthubhūtānaṃ channaṃ ārammaṇabhūtānañca sabbesampi upādiṇṇakarūpadhammānaṃ vasena.
难道此处不摄受受蕴乎？不，非也。此处说“以三蕴，即想、行、识蕴来含摄”，是说总摄而不失。当然，有受蕴则必定生起心之现行。所谓不依附，是指善恶互异之心义。此非今日论述所谓行为蕴等之受持。由于不发作之意，脉络上止息，系诸净化生理。由此断止而与业缠结相断，谓之止灭。此乃五蕴总摄持者，谓为业苦得止之诸蕴也。五蕴含有剩余烦恼及其所剩，与剩余烦恼同在。由此而成之法门，于十六种相续中摄受，谓与受相缠生命之三蕴，总摄于诸存有的事理。
Kasmā pana heṭṭhā cattāro arūpakkhandhāyeva vuttā, rūpakkhandho na gahitoti? Visesabhāvato. Saupādisesanibbānappattiyañhi upādiṇṇakarūpadhammānaṃ viya anupādiṇṇakarūpadhammānaṃ appavattiyeva natthi. Dutiyanayeti nandiyā ca bhavassa cāti etamhi pakkhe. Nandiggahaṇena saṅkhārakkhandho gahito taṃsahacaraṇato. Upapattibhavasaṅkhāto rūpakkhandhoti upādiṇṇakarūpadhammameva vadati. Taggahaṇeneva ca tannimittakāni utuāhārajāni, viññāṇaggahaṇena cittajānīti catusantatirūpassapettha gahitatā veditabbā. Saññādīhīti saññāviññāṇavedanāgahaṇehi tayo khandhā gahitā, tañca kho upādiṇṇā anupādiṇṇāti vibhāgaṃ akatvā avisesato. Avisesena hi pañcannaṃ khandhānaṃ appavatti nibbānaṃ. Tenāha ‘‘evaṃ…pe… nibbānaṃ kathitaṃ hotī’’ti. ‘‘Nibbāna’’nti hi idha amatamahānibbānaṃ adhippetaṃ. Imameva ca nayanti idaṃ yathāvuttaṃ dutiyameva. Cattāro mahānikāye dhāretīti catunikāyiko. Bhaṇḍikanāmako thero bhaṇḍikatthero. Itīti vuttappakāraparāmasanaṃ. Nibbānavasenevāti paṭhamanaye saupādisesanibbānassa anupādisesanibbānassa ca, dutiye pana ‘‘amatamahānibbānassā’’ti sabbathāpi nibbānasseva vasena bhagavā desanaṃ niṭṭhapesi samāpesīti.
为何下部说唯四无色蕴，而不摄色蕴？此因其特殊本质。由续续生起之有余烦恼涅槃，诸余烦恼物之灭说明无有余之色蕴。第二义谓“生起之集聚存有”，是指摄色蕴。此文中说色蕴乃有余烦恼所摄受者，是色蕴的习性。以此习性为依缘，该色相因生起；识取相亦应由意识界持载。所谓想等三者，谓以识受受三蕴摄持，共不同异。确实，五蕴之止灭即涅槃故也。是故经中言“于是……涅槃谓之”。“涅槃”即指无上无为大涅槃称名。此法则依正理通达摄持之第二门，为四大部中的四部法门，“四部论”的典籍及长老“瓦赞提”的著述即其表证，论旨指出上第一门中有余与无余涅槃之分类说法，以及终究说法。
Nimokkhasuttavaṇṇanā niṭṭhitā. · 《解脱经》注释完毕。
3. Upanīyasuttavaṇṇanā3. 《应引经》义注
§3
3. Anekatthattā dhātusaddānaṃ upasaggavasena atthavisesavācako hotīti āha ‘‘upanīyatīti parikkhīyati nirujjhatī’’ti. Vinassatīti attho. Upanīyatīti vā saraseneva jīvitassa maraṇūpagamanaṃ vuttanti āha – ‘‘upagacchati vā, anupubbena maraṇaṃ upetīti attho’’ti. Kāmañcettha ‘‘upanīyatī’’ti padaṃ apākaṭakammavisesaṃ vuttaṃ. Yathā pana ‘‘sabbaṃ ārogyaṃ byādhipariyosānaṃ, sabbaṃ yobbanaṃ jarāpariyosānaṃ, sabbaṃ jīvitaṃ maraṇapariyosāna’’nti, ‘‘upanīyati jīvita’’nti vuttattā ‘‘maraṇaṃ upetī’’ti vuttaṃ. Kammakattuvasena hetaṃ vuttaṃ.
第三，多义性谓根本元素名因前缀而成词，言辞义理俱具特异，故谓“成就”、“消逝”。所谓“成就”，更犹如生命由生至灭之过程，谓往来、渐进且终止之意。此处“成就”一词，是明确指行动业的特殊义理。如：全部健康消灭疾病耗尽，全部衰老灭尽老朽，生灭过程之全体。因而说“生命成就”，即“死亡接近”，此为业因之由来。此因业力之故，乃至所谓。）
Idāni kammasādhanavasena atthaṃ dassetuṃ ‘‘yathā vā’’tiādi vuttaṃ. Gopālena gogaṇo nīyati yathicchitaṃ ṭhānaṃ. Jīvanti tena sattā, sahajātadhammā vāti jīvitaṃ, tadeva tesaṃ anupālane ādhipaccasabbhāvato indriyanti āha ‘‘jīvitanti jīvitindriya’’nti parittanti ittaraṃ. Tenāha ‘‘thoka’’nti. Pabandhānupacchedassa paccayabhāvo idha jīvitassa maraṇakiccanti adhippetanti āha ‘‘sarasaparittatāya cā’’tiādi. Āyūti ca paramāyu idhādhippetaṃ, tañca ajjakālavasena veditabbaṃ.
现在为了以行为依止来显示义理，说出了“譬如云云”等。像牧童率领牛群，随意驱赶到想去的地方。众生因依此存活，称为与生俱来的法则，即指生命。因若不维持此生命，根据内在本性就会流失，因此诸根说“生命存在即生命根”，故而防护彼。因断除束缚的因缘存在，这里生命即为死亡的作用，是受支配的故曰“如护萝护头叶”等。寿命也是受此支配，当下应知此义。
Imasmiñhi buddhuppāde ayaṃ kathāti jīvitassa atiittarabhāvadīpanaparā ayaṃ desanā. Jīvitindriyavasena jīvitakkhayaṃ niyamento ‘‘ekacittappavattimattoyevā’’ti āha, ekassa cittuppādassa pavattikkhaṇamatto evāti attho. Idāni tamatthaṃ upamāya vibhāvetuṃ ‘‘yathā nāmā’’tiādi vuttaṃ. Tattha pavattamānanti nemirathīsā vattantī ekeneva nemippadesena pavattati ekasmiṃ khaṇeti adhippāyo. ‘‘Ekeneva tiṭṭhatī’’ti etthāpi eseva nayo. Ekacittakkhaṇikanti ekacittakkhaṇamattavantaṃ. Tasmiṃ citteti tasmiṃ yasmiṃ kismiñci ekasmiṃ citte. Niruddhamatteti niruddhabhāvappattamatte. Niruddhoti vuccatīti matoti vuccati taṃsamaṅgī satto paramatthato. Avisesaviduno pana aviññāyamānantarena anusandhānassa niruddhanaṃ nirodhaṃ sallakkhenti. Yathāvuttamatthaṃ suttena vibhāvetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Tena tīsupi kālesu sattānaṃ paramatthato jīvanaṃ maraṇaṃ cittakkhaṇavasenevāti dasseti.
就此诸佛出世，宣说生命超越存在的深义，此乃依生命根而命生命消亡，称为“一念之起即消灭”。此“一念”指心识之起与灭。现在用比喻来阐明此理，故说“譬如云云”等。那“起”指如水滴落入池中，即同一瞬间的起动。又言“一心不动”，意指同样道理。所谓一念即指某一心之一刹那。所谓止息即仅止息之义。所谓息即指此体性存在的义。无分别之灭即内观中断的证量。依经所说，已说明三种时间中文命的本体即与心刹那一样灭亡。
Jīvitanti jīvitindriyaṃ. Attabhāvoti jīvitavedanāviññāṇāni ṭhapetvā avasiṭṭhadhammā adhippetā. Sukhadukkhāti sukhadukkhā vedanā, upekkhāpi idha sukhadukkhāsveva antogadhā iṭṭhāniṭṭhabhāvato. Kevalāti attanā, niccabhāvena vā avomissā. Ekacittasamāyuttāti ekakena cittena sahitā. Lahuso vattate khaṇoti vuttanayena ekacittakkhaṇikatāya lahuko atiittaro jīvitādīnaṃ khaṇo vattati.
生命即生命根。所谓自性，即由生命感受和意识构成的最低存在法所支配。所谓苦乐，即苦乐感受，此处舍观为苦乐感受之终止，是中性而非好恶。所谓唯有，即本来自在恒常之理。所谓一心相应，即与某一念心相应。所谓刹那短暂，以一刹那心之生灭而言，生命等以刹那计。
Ye niruddhā marantassāti cavantassa sattassa cutito uddhaṃ niruddhāti vattabbā ye khandhā. Tiṭṭhamānassa vā idhāti ye vā idha pavattiyaṃ tiṭṭhamānassa dharantassa bhaṅgappattiyā niruddhā khandhā, sabbepi sadisā te sabbepi ekasadisā gatā atthaṅgatā appaṭisandhiyā puna āgantvā paṭisandhānābhāvena vigatā. Yathā hi cutikhandhā na nibbattanti, evaṃ tato pubbepi khandhā. Tasmā ekacittakkhaṇikaṃ sattānaṃ jīvitanti adhippāyo.
所谓止息灭亡者，即死亡之生命所遮断之五蕴。所说此处五蕴停止运行，即持守此生命之五蕴断灭，而其皆同一体，彼此相续不回，不再回转。如同死亡的五蕴终不复生，之前五蕴亦如是。故一念生命是一切众生生命之主宰。
Anibbattena na jātoti anuppannena cittena jāto na hoti ‘‘anāgate cittakkhaṇe na jīvittha na jīvati jīvissatī’’ti vattabbato. Paccuppannena vattamānena cittena jīvati jīvamāno nāma hoti, na jīvittha na jīvissati. Cittabhaṅgā mato lokoti cuticittassa viya sabbassapi tassa tassa cittassa bhaṅgappattiyā ayaṃ loko paramatthato mato nāma hoti ‘‘atīte cittakkhaṇe jīvittha na jīvati na jīvissatī’’ti vattabbato, niruddhassa appaṭisandhikattā. Evaṃ santepi paññatti paramatthiyā, yāyaṃ taṃ taṃ pavattaṃ cittaṃ upādāya ‘‘tisso jīvati, phusso jīvatī’’ti vacanappavattiyā visayabhūtā santānapaññatti, sā ettha paramatthiyā paramatthabhūtā. Tathā hi vuttaṃ ‘‘nāmagottaṃ na jīratī’’ti (saṃ. ni. 1.76).
未发起不能生，乃指无现起之心而非由未来心生。未来心不能生不应有生命。现行的心是生活中的生命，生命即处于生存状态。心之分断，即如死亡心分断一切，彼世间谓为“生命断灭”。过去心无生命与未来心无生命之理，是无衔接的。即便如此，世间名相仍带有本体，因此谓“一切生命由三心起，四触生命之说”是相对教理，有其本体基础。故云“无名族无衰老”。
Nasanti tāṇāti jaraṃ upagatassa tato taṃnimittaṃ yaṃ vā pāpakārino pāpakammānaṃ upaṭṭhānavasena puññakārino piyavippayogavasena cittadukkhaṃ ubhayesampi bandhanacchedanādivasena vitujjamānaṃ anappakaṃ sarīradukkhaṃ sammohappatti ca hoti, tato tāyantā na santi. Tenāha – ‘‘tāṇaṃ leṇaṃ saraṇaṃ bhavituṃ samatthā nāma keci natthī’’ti. Bhāyati etasmāti bhayaṃ, bhayanimittanti āha ‘‘bhayavatthū’’ti. Taggahaṇena ca cittutrāsalakkhaṇaṃ bhayaṃ gahitameva, sati nimitte nemittaṃ santamevāti. Pubbacetananti ekāvajjanavīthiyaṃ nānāvajjanavīthiyaṃ sampavattaṃ upacārajjhānacetanaṃ. Aparacetananti vasībhāvāpādanavasena parato samāpajjanavasena ca pavattaṃ samāpatticetanaṃ. Muñcacetananti vikkhambhanavasena pavattaṃ paṭhamappanācetanaṃ. Kusalajjhānassa vipākajjhāneva labbhamānaṃ sukhaṃ jhānasukhaṃ. Iṭṭhapariyāyo cettha sukha-saddo. Jhāne apekkhā jhānanikanti. Jhānassa assādavasena pavatto lobho jhānassādo. Yena te te brahmāno jhānato vuṭṭhāya ‘‘aho sukhaṃ aho sukha’’nti vācaṃ nicchāresunti. Yathā devā sukhabahulā tihetupaṭisandhikāvāti paṭipajjantā jhānaṃ adhigantuṃ bhabbā, na itareti ‘‘kāmāvacaradevesū’’ti vuttaṃ. Kāmāvacarā ca uparidevā ca kāmāvacaradevāti ekadesasarūpekaseso daṭṭhabbo. Tena manussānampi ekaccānaṃ sabbesampi vā saṅgaho siddho hoti patthanāparikappanāya visayabhāvato. Tenāha ‘‘aho vatime ca…pe… tiṭṭheyyu’’nti. Thullāni phusitāni vipphurāni etthāti thullaphusitako, kālo, deso vā. Tasmiṃ thullaphusitake.
衰老乃因年老所致，因恶业引起痛苦，善业因妙用消除苦恼，故称心苦二苦断除。如涂去血痂般，痛苦因灭而消失。故说“无人能依止砺石为庇护”。对此怀有畏惧，故引“畏怖缘”。因心惊恐而现所缘相，念是缘故而生。前念乃指分别心各种行止，后念乃指受制而慢慢生起的止。放念乃指扰动。如修善定得乐，即修得禅悦。此乐为所欲所说之乐。禅中如有贪染，即具定之乐。诸梵天从禅起坐起，赞曰“多美乐焉”。如天众相续于三世，能修习生禅，不属他类，即称“非欲界天”.此类天虽现形不同，但皆为欲界天。故有人能总集某一主体或所有，共生起相，谓有“哀歌常在，宜当住世”等。所谓巨怒、贫苦，亦指时令或地域。此即时令贫苦。
‘‘Puññāni kayirātha sukhāvahānī’’ti vuttattā ‘‘aniyyānikaṃ vaṭṭakathaṃ kathetī’’ti vuttaṃ. Lujjanapalujjanaṭṭhena loko, kilesehi āmasitabbato āmisañcāti lokāmisaṃ. Nippariyāyāmisaṃ pana loke āmisantipi lokāmisaṃ. Pariyāyeti sabhāvato parivattetvā ñāpeti etenāti pariyāyo, leso, kāraṇaṃ vāti āha ‘‘nippariyāyena cattāro paccayā’’ti, vaṭṭassa ekantato bālalokeheva āmasitabbabhāvato pariyāyāmisatā vuttā. Idha pari..pe… adhippetaṃ vivaṭṭapaṭiyogino icchitattā. Catupaccayāpekkhañhi pahānaṃ. Ekaccassa sakalavaṭṭāpekkhappahānassapi paccayo hotīti ‘‘vaṭṭatiyevā’’ti sāsaṅkaṃ vadati. Vūpasamati ettha sakalavaṭṭadukkhanti santi, asaṅkhatadhātūti āha ‘‘nibbānasaṅkhāta’’nti.
「应当造福德、远离苦恼」此义既已宣说，便有经言「何以说是生灭无常轮转？」世间因贪欲污浊，染污烦恼生住不息，此即谓世间之不净。然在究竟灭尽之境，世间乃无污浊。‘轮转’者，谓事物本性不断变化转变之义，是谓轮转。‘染污、因缘’者，谓‘究竟灭尽有四缘起’，轮转以单一视角观之，犹如愚昧世人之染污烦恼常生常灭之轮转。此处于论中，欲广摄方便，单纯以四缘为依止而称断除。若单就某一整体轮转依缘断除，亦属成立，即谓‘轮转乃存在’，此语意含疑。止息此处所有轮转苦，乃因‘涅槃具足之境’。
Upanīyasuttavaṇṇanā niṭṭhitā. · 《应引经》义注完毕。
4. Accentisuttavaṇṇanā4. 《不思经》义注
§4
4. Kālayanti khepentīti kālā. Purebhattādayo hi kālā dhammappavattimattatāya paramatthato avijjamānāpi lokasaṅketamattasiddhā tassāyeva dhammappavattiyā gatagatāya anivattanato taṃ taṃ dhammappavattiṃ khepentā vināsayantā viya sayañca tāhi saddhiṃ accentā viya honti. Tenāha – ‘‘kālo ghasati bhūtāni, sabbāneva sahattanā’’ti (jā. 1.2.190). ‘‘Tarayanti rattiyo’’ti etthāpi vuttanayeneva attho veditabbo. ‘‘Etaṃ bhayaṃ maraṇe pekkhamāno’’ti vuccamānattā puggalaṃ maraṇūpagamanāya tarayantīti attho vutto. Vayoguṇāti ettha koṭṭhāsā guṇā. Titthiyānaṃ hi carimacittena sakalacitte vayasamūhe vayasamaññāti āha – ‘‘paṭhamamajjhimapacchimavayānaṃ guṇā, rāsayoti attho’’ti. Ānisaṃsaṭṭho guṇaṭṭho ‘‘vākaciraṃ nivāsesiṃ, dvādasaguṇamupāgata’’ntiādīsu (bu. vaṃ. 2.30) viya. ‘‘Tandiguṇāhaṃ karissāmi, diguṇaṃ diguṇaṃ vaddheyyā’’ti ca evamādīsu pana tabbhāvavuttiattho guṇaṭṭho.
四、所谓时日消逝者为时也。古来诸时，譬如帝王诸时期，虽本质上皆因法流转而生，无明未灭，然只是世间约定而已。因持无常之法不断轮转，如行踪不止者，时日流逝、毁灭一切众生，众生愈同愈集。故经有言：“时日枯尽众生，司诸共死同体”（婆罗门赞）。“夜晚流逝”，此亦当从此义体会。又云：“此恐怖者，乃觉察于死时”，谓人临终时迫近死亡而惧怕离去。所谓时减者，是指柱础、基地减少。彼彼派别以心集体临终常同灭故云时等也。又言“初中后三龄界品质，谓之秽法”，如《布忍伽经》说：“我当造三龄，十二品质随之逐增”。此类经典语中，所谓品质，指灾厄恶劣之状。
‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;
「数不胜数之名号，皆为圣者所具之德」；
Guṇena nāmamuddheyyaṃ, api nāma sahassato’’ti. (dha. sa. aṭṭha. 1313; udā. 53; paṭi. ma. aṭṭha. 1.1.76) –
「以德生之名号，尽管数以千计」——《法句经注》1313偈、《优陀那经》53偈、《法集经注》1.1.76偈中如是说；
Ādīsu pasaṃsaṭṭho guṇaṭṭho daṭṭhabbo. ‘‘Vayoguṇā anupubbaṃ jahantī’’ti ettha attho ‘‘accenti kālā’’ti ettha vuttanayo eva. Paṭhamamajjhimavayāti paṭhamaggahaṇañcettha vayassa gatassa apunarāvattidassanatthaṃ kataṃ. Tenevāha – ‘‘maraṇakkhaṇe pana tayopi vayā jahantevā’’ti.
开头列举者，乃德行完备者也。所谓时减，意谓“时日流逝”。此等语义正如解释。所谓“初中后之三龄”，即指出年龄过去、不复返。故经有语：“临终之时亦应放弃年龄。”
Ettha ca pāḷiyaṃ ‘‘accenti kālā’’ti sāmaññato kālassa apagamanaṃ dassitaṃ, puna taṃ visesatopi dassetuṃ itaradvayaṃ vuttaṃ. Aṭṭhakathāyaṃ pana mudindriyassa vasena ‘‘vayoguṇā anupubbaṃ jahantī’’ti vuttaṃ, majjhimindriyassa vasena ‘‘tarayanti rattiyo’’ti vuttanti adhippāyena ‘‘kālāti purebhattādayo kālā’’ti vuttaṃ. Tasmā tattha ādi-saddena pacchābhattapaṭhamayāma-muhuttakālādi-kālakoṭṭhāso eva aṇupabhedo kālavibhāgo gahitoti veditabbo. Sesanti idha dvīsu gāthāsu pacchimaddho. So hi idha atthato adhigatattā anantarasutte ca vuttattā atidisito.
此处巴利语“时日流逝”乃泛指时光之去，亦特指某两相对时间。注疏中以感官力量为凭，称“时日流逝”，以速度缓慢为中感官，以“夜晚流逝”等为范例，特指先后顺序之时段。由此知此处“始终先后之时间”不可分割，即时间区分。下面两首偈亦复如此，已于后经文中广义与特义兼顾详说，独得正义。
Accentisuttavaṇṇanā niṭṭhitā.
《重音经》之注释已毕。
5. Katichindasuttavaṇṇanā5. 《几断经》义注
§5
5.Chindantoti samucchindanto. Kati chindeyyāti kittake pāpadhamme samucchindeyya, anuppattidhammataṃ pāpeyya. Sesapadesupīti sesesupi dvīsu padesu. Jahanto kati jaheyya, bhāvento kati uttari bhāveyyāti imamatthaṃ ‘‘eseva nayo’’ti iminā atidisati. Catutthapadassa pana attho sarūpeneva dassito. Atthato ekanti bhāvatthato ekaṃ. Yadi evaṃ kimatthaṃ pariyāyantaraṃ gahitanti āha ‘‘gāthābandhassa panā’’tiādi. Atthato ettha punarutti atthevāti āha ‘‘saddapunaruttiṃ vajjayantī’’ti. Saṅgaṃ atikkamayatīti saṅgātigoti āha ‘‘ayamevattho’’ti.
第五条释义：「切断」谓断绝、分开。问有多少须断者，谓于近于恶法的欲境应当断除，若不生起则为恶。『后续部分』谓于余两处。舍弃者谓舍却，发展者谓向上发展，此义以『此即为此理』而著称。第四词义则以形式示现。义理解说，一者为形成，二者为一体。若如是持义，谓有词义相互替换者，称为『韵诗结合』等。其义在此复曰「言辞重复应废除」。谓破坏团体者，谓超越团体，言曰『此即其义』。
Oraṃ vuccati kāmadhātu, paṭisandhiyā paccayabhāvena tañca bhajantīti orambhāgiyāni. Tattha ca kammaṃ tabbipākaṃ satte dukkhaṃ, kammunā vipākaṃ, sattena dukkhaṃ saṃyojentīti saṃyojanāni, sakkāyadiṭṭhi-vicikicchā-sīlabbataparāmāsa-kāmarāga-paṭighā. Uddhaṃ vuccati catasso arūpadhātuyo, vuttanayena taṃ bhajantīti uddhambhāgiyāni, saṃyojanāni rūpārūparāgamānuddhaccāvijjā. Āropitavacanānurūpeneva evamāhāti ‘‘pañca chinde pañca jahe’’ti evaṃ kathesi tassā devatāya sukhaggahaṇatthaṃ. Na kevalaṃ tāya devatāya vuttavacanānurūpato eva, atha kho tesu saṃyojanesu vattabbākāratopīti dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Tena orambhāgiyasaṃyojanāni nāma garūni ducchedāni gāḷhabandhanabhāvato, tasmā tāni sandhāya ‘‘pañca chinde’’ti vuttaṃ.
所谓欲界者，因缘缘接而相互包含故属欲界。于其中，业作生其果，众生受苦，称为缠结——包括身见、疑惑、戒禁邪见、欲欲、嗔恨。所谓无色界者，乃四无色界诸法，因轮回来称，故属无色界。依加持句故，于此讲谓『五者断、五者舍』。此说以诸行者于天神得安乐为说。非但依于诸天神所说左右，而于缠结亦言及，是故说『或有』。此五欲界缠结者为重重苦难之根本，所以称为断五者。
Uddhambhāgiyasaṃyojanāni pana lahūni succhedāni heṭṭhā pavattitānukkamena bhāvanānayena pahātabbato, tasmā tāni sandhāya ‘‘pañca jahe’’ti vuttaṃ. Tenāha ‘‘pādesu baddhapāsasakuṇo viyā’’tiādi. Visesanti bhāvanānaṃ visesaṃ vipassanābhāvanaṃ bhāvento uppādento vipaccento vaḍḍhento ca. Saṃsārapaṅke sañjanaṭṭhena rāgo eva saṅgo ‘‘rāgasaṅgo’’. Esa nayo sesesupi. Yasmā ettha rāga-moha-diṭṭhi-tabbhāgiyasakkāyadiṭṭhi-sīlabbataparāmāsa-kāmarāgāvijjā atthato oghā eva, itare tadekaṭṭhā, tasmā bhagavā saṃyojanappahānasaṅgātikkamehi oghataraṇaṃ kathesi. Lokiyalokuttarāni kathitāni ‘‘bhāvaye’’ti pubbabhāgāya maggabhāvanāya adhippetattā.
无色界缠结者则轻微，虽断易除，但仍依过程修行而断除故，说断五舍。由此说『于足上等缚锁解脱』等。指明修行因果之殊胜，乃观修之成就，是令生起、增长者。轮回污泥中，爱欲等为缠结，爱欲缠结为末分之一。因此爱、痴、见、缠结属于波涛，或他则为少量。故世尊说断除缠结，超越恶浪之难，显述世俗及出世间诸法，指引前行，促使修炼正道。
Katichindasuttavaṇṇanā niṭṭhitā. · 《几断经》义注完毕。
6. Jāgarasuttavaṇṇanā6. 《醒觉经》义注
§6
6.Jāgaratanti anādare sāmivacanaṃ. Tenāha ‘‘indriyesu jāgarantesū’’ti. ‘‘Vissajjanagāthāyaṃ panā’’ti imassa padassa ‘‘ayamattho veditabbo’’ti iminā sambandho. Pucchāgāthāya pana attho imināva nayena viññāyatīti adhippāyo. Pañca jāgarataṃ suttāti ettha ‘‘suttā’’ti padaṃ apekkhitvā pañcāti paccattavacanaṃ ‘‘jāgarata’’nti padaṃ apekkhitvā sāmivasena pariṇāmetabbaṃ ‘‘pañcannaṃ jāgarata’’nti. Tenāha – ‘‘pañcasu indriyesu jāgarantesū’’ti, jāgarantesu baddhābhāvena sakiccappasutatāya sakiccasamatthatāya cāti attho. Sottaṃva suttā pamādaniddābhāvato. Tameva suttabhāvaṃ puggalādhiṭṭhānāya kathāya dassetuṃ ‘‘kasmā’’tiādi vuttaṃ. Pamajjati, pamādo vā etassa atthīti pamādo, tassa bhāvo pamādatā, tāya, pamattabhāvenāti attho.
第六条「觉醒」意指不敬重凡人之语。故云「于根处觉醒」。谓此语义与嘲讽歌合，示意「当知此义」。由问歌得知此理，谓五根觉醒者，即五官皆应勤勉善用，彼等必成就任务。谓耳相应为觉醒。耳乃于不疏忽实相而具备清净故。借此显其有理，故言「为何耶」等。懈怠者指懈怠不觉，谓觉醒谓勤敬无懈怠。
Evaṃ gāthāya paṭhamassa pādassa atthaṃ vatvā dutiyassa vattuṃ ‘‘evaṃ suttesū’’tiādi vuttaṃ. Tassattho vuttanayena veditabbo. Yasmā appahīnasupanakiriyāvasena sanīvaraṇassa puggalassa anuppannarāgarajādayo uppajjanti, uppannā pavaḍḍhanti, tasmā vuttaṃ ‘‘nīvaraṇeheva kilesarajaṃ ādiyatī’’ti. Tenevāha ‘‘purimā’’tiādi. Purimānaṃ pacchimānaṃ aparāparuppattiyā paccayabhāvo hettha ādiyanaṃ. Pañcahi indriyehi parisujjhatīti maggapariyāpannehi saddhādīhi pañcahi indriyehi sakalasaṃkilesato visujjhati. Paññindriyameva hi anaññātaññassāmītindriyādīni, itarāni ca anvayānīti.
如是以韵语开首者第一句义，后续称「于如此经文中」等。义应据释文了知。因为弃除邪行者凡夫，虽有阻碍，恶染不生，然已生者则增长，故言「于阻碍中染污火燃烧」。又复言「昔时」等，谓昔时与后来互为因缘，彼此起灭因缘系于此。五根清净随正道修行中，由信等净，五根中诸恶染污悉除。唯慧根为最胜，其他根依此而立。
Jāgarasuttavaṇṇanā niṭṭhitā. · 《觉醒经》注释完毕。
7. Appaṭividitasuttavaṇṇanā7. 《未遍知经》注释
§7
7. Pavattinivattitadubhayahetuvibhāgassa dhammassapi catusaccantogadhattā āha ‘‘dhammāti catusaccadhammā’’ti. Cattāripi hi ariyasaccāni catusaccantogadhāni. Appaṭividdhāti pariññābhisamayādivasena anabhisamitā. Diṭṭhigatavādesūti diṭṭhigatasaññitesu vādesu. Diṭṭhigatehi te pavattitā. Ito paresanti ito sāsanikehi paresaṃ aññesaṃ. Dhammatāyāti sabhāvena, sayamevāti attho. Gacchantīti pavattanti diṭṭhivādaṃ paggayha tiṭṭhanti. Parenāti diṭṭhigatikena. Nīyantīti diṭṭhivādasaṅgaṇhane uyyojīyanti. Tenāha ‘‘tatthā’’tiādi. Pabujjhitunti pamādaniddāya paṭibujjhituṃ. Paṭipadā yathādesitassa dhammassa kathitatāya, paṭibujjhituṃ yoniso pavattiyamānattā bhaddikā.
第七章 关于作为造作与流转两者因缘分别的法，因四圣谛的教导，称此法为「法」。四圣谛确为四种法，此四法乃四圣谛中的四法义。不可逆的，是指以彻悟及实现为时相，未被实现者也。『有见之论』，即于有见及见底定之论中。因有见者而生起。『从此』，指从此教法届域；『彼他』，指他人及他教修行者。『法之本质』是指整体宗意，而『自身』指其意义。『去往』指流转，承载有见之见解，立于见上。『别人』，指异见之方。『引导』，指以见解归集法义，联系相合。因此说有「正如是」等语。『觉知』是指为制止疏忽而生起的觉悟。以顺理行道所应具的法，善巧而起觉知。
Hetunāti ñāyena. Kāraṇenāti catusaccānaṃ sambodhayuttiyā. Hatthatale āmalakaṃ viya sabbaṃ ñeyyaṃ jānātīti sabbaññū, teneva sabbaññutābhisambodhena buddhoti sabbaññubuddho. Paccekaṃ parehi asādhāraṇatāya visuṃ sayambhuñāṇena saccāni buddhavāti paccekabuddho. Paropadesena catusaccaṃ bujjhatīti catusaccabuddho. Tathā hi so sayambhutāya abhāvato kevalaṃ catusaccabuddhoti vuccati. Sutena sutamayañāṇena khandhādibhedaṃ ñeyyaṃ buddhavāti sutabuddho. Sabbaññubuddhapaccekabuddhe ṭhapetvā avasesā aggasāvakamahāsāvakāpi pakatisāvakāpi vītarāgā avasesā khīṇāsavā. Tayopi purimā vaṭṭanti sambuddhātiādivacanato. Sannivasati etenāti sannivāso, caritaṃ. Lokassa sannivāso lokasannivāso, tasmiṃ. Kāyaduccaritādibhede visame. Satisammosena visame vā sattanikāye. So hi visamayogato visamo. Rāgavisamādike visame vā kilesajāte. Taṃ visamaṃ pahāya taṃ visamaṃ ajjhupekkhitvā samaṃ sadisaṃ yuttarūpaṃ, purimakehi vā sambuddhehi samaṃ sadisaṃ caranti vattanti.
「因缘」指知智；「作为因缘」指启发四圣谛之因。譬如手掌上的醋栗，所知一切皆宜知者，称为一切智者，因具一切智达故称佛。于他者独特之具足，以自得智慧显现诸圣谛者，称为辟支佛。以教导他者而觉悟四圣谛者，称为四圣谛知者。因其自觉无余，仅此称为四圣谛知者。以听闻觉知有漏诸蕴等分别者，称为闻佛。将一切智佛辟支佛安立，及所有高级弟子、大弟子、远离贪欲者、已断余贪者都包含其中。即使前者仍处流转，谓之如来等语。『寄居于彼』，谓寄居、处世。『于世寄居』，谓在世界依止。就身行为恶等分歧谓之不调和。以正念调伏，或因修梵行社群而起不调和。由此可知，因不调和而有差别。
Appaṭividitasuttavaṇṇanā niṭṭhitā. · 《未遍知经》注释完毕。
8. Susammuṭṭhasuttavaṇṇanā8. 《极迷乱经》注释
§8
8.Susammuṭṭhāti suṭṭhu ativiya sammuṭṭhā. Satta sekkhā hi susammusitā vinaṭṭhā. Kathaṃ pana te anadhigatā naṭṭhā nāma hontīti āha ‘‘yathā hī’’tiādi. Adhigatassāti adhigato assa. So vadantoti sambandho. Sesanti ‘‘dhammā’’tiādi. Purimasadisamevāti anantaragāthāya vuttasadisameva.
第八章 「善受持」意谓非常善巧地持守。七种受持皆善巧而圆满无过失。既然如此，为何有些未得受持者乃曰无受持？此谓「如其所说」等。『已受持』即已得受持。其语义即与此相连。其终结为「法」等语。与前文完全相同，乃是和合经文中所述相同语句。
Susammuṭṭhasuttavaṇṇanā niṭṭhitā. · 《极迷乱经》注释完毕。
9. Mānakāmasuttavaṇṇanā9. 《慢欲经》注释
§9
9. Seyyādibhedaṃ mānaṃ appahāya taṃ paggayha vicaranto kāmento nāma hotīti āha ‘‘mānaṃ kāmentassa icchantassā’’ti. Damati cittaṃ etenāti damo, satisambojjhaṅgādiko samādhipakkhiko damo. Manacchaṭṭhāni indriyāni dametīti damo, indriyasaṃvaro. Kilese dameti pajahatīti damo, paññā. Upavasanavasena kāyakammādiṃ dametīti damo, uposathakammaṃ. Kodhūpanāhamakkhamānādike dameti vinetīti damo, adhivāsanakhanti. Tenevāti ‘‘damo’’ti samādhipakkhikadhammānaṃ eva adhippetattā . ‘‘Na monaṃ atthī’’ti ca pāṭho. Asamāhitassāti samādhipaṭikkhepo jotito.
第九章 舍弃执独分，持守此，这是谓以贪欲心意行。所谓制伏心者，乃为五根觉支等属定方的制伏；制伏六入者谓根体的节制。制伏烦恼者意谓舍弃烦恼，亦即智慧。以禁戒约束身业者谓持戒。由忿恨、轻蔑等妄念之制伏，谓为调伏邪念。谓「制伏」即指专注禅定诸法作为主要者。『非痴者』若无定则称为无定者。
Maccudheyyassa pārataraṇassa vuccamānattā ‘‘monanti catumaggañāṇa’’nti vuttaṃ. Na hi tato aññena taṃ sambhavati. Jānāti asammohapaṭivedhavasena paṭivijjhatīti attho. Maccu dhīyati etthāti maccudheyyaṃ, khandhapañcakaṃ maraṇadhammattā. Tassevāti maccudheyyasseva. Pāraṃ paratīrabhūtaṃ nibbānaṃ. Tareyyāti ettha taraṇaṃ nāma ariyamaggabyāpāroti āha ‘‘paṭivijjheyya pāpuṇeyyā’’ti. Tathā hi vakkhati ‘‘paṭivedhataraṇaṃ nāma vutta’’nti. ‘‘Na tareyya na paṭivijjheyya na pāpuṇeyya vā’’ti ayamettha pāṭho yutto. Aññathā ‘‘idaṃ vuttaṃ hotī’’tiādivacanaṃ virujjheyya. Eko araññe viharantoti ekākī hutvā araññe viharantoti attho.
称为超越死灭者后续之境界为「寂灭四圣知」。因无他法可呈现此境。以无迷惑断除证知之意为理解。此处谓「死灭」即由五蕴之死灭因。乃死灭终点之意。所谓他方彼岸之涅槃。谓这个超越，乃圣道之修证行。言『应断离当得』。同样说明谓『断除为超越』也有说法。经文说「非超越者，非断离者，非当获者」此句为正义。若不然，则『此经云』等语不成立。孤身独处于林中的意义，即独自于山林中所住。
Kāmaṃ heṭṭhimamaggehipi ekaccassa mānassa pahānaṃ labbhati. Aggamaggeneva pana tassa anavasesato pahānanti āha – ‘‘arahattamaggena navavidhamānaṃ pajahitvā’’ti. Upacārasamādhipubbako appanāsamādhīti vuttaṃ ‘‘upacārappanāsamādhīhī’’ti, na upacārasamādhimattena samādhimattaṃ sandhāya paccekaṃ vākyaparisamāpanassa ayujjanato. Na hi appanaṃ appattaṃ lokuttarajjhānaṃ atthi. ‘‘Sucetaso’’ti cittassa ñāṇasahitatāya lakkhaṇavacananti āha ‘‘ñāṇasampayuttatāyā’’tiādi. Tathā hi vakkhati ‘‘sucetasoti ettha cittena paññā dassitā’’ti. ‘‘Sabbadhi vippamutto’’ti sabbesu bhavādīsu visaṃsaṭṭhacitto sabbaso khandhādīhi visaṃyutto hotīti vuttaṃ ‘‘sabbesu khandhāyatanādīsu vippamutto hutvā’’ti. Pariññāpaṭivedho sacchikiriyapaṭivedhena vinā natthīti āha ‘‘tebhūmaka…pe… vutta’’nti.
即使在下品之路中，亦可得少许弃断。正如在最初之道，亦会断除无余者。为此言『以阿拉汉道弃尽九种烦恼』。所谓近行禅已先于入定禅，称为近行安住，不是仅指入定本身，而为句末连结语，完成文句。近行非成熟入定，世外涅槃无此近行。『清净意念』，为心理具足智慧之特征故称。言『具慧智者即为清净』等。言『清净意』意谓由心所示之智。『断除一切纷乱』，意谓于一切世间生死斩断放逸，整体与诸蕴分别均已断净，称为斩断烦恼。言『断知表现不存在则不成』，谓三地断知与实证不可缺少。
Mānaṃ nissāya duccaritacaraṇato māno nāmāyaṃ sīlabhedano. Tasmāti mānassa sīlapaṭipakkhabhāvato. Iminā paṭipakkhappahānakittanena. Adhicittasikkhā kathitā sarūpato evāti adhippāyo. Ettha cittenāti su-saddena visesitacittena. Tasmāti paññāya dassitattā. Imināti ‘‘sucetaso’’ti iminā padena. Adhisīlasikkhā adhicittasikkhā adhipaññāsikkhāti sīlādīnipi visesetvā vuttāni. Sambhave byabhicāre ca visesanavisesitabbatāti taṃ dassento ‘‘adhisīlañca nāma sīle sati hotī’’tiādiṃ vatvā tadubhayaṃ vibhāgena dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. Paṭhamanayo saṅkaravasena pavattoti asaṅkaravasena dassetuṃ ‘‘apicā’’tiādinā dutiyanayo vutto. ‘‘Samāpannā’’ti etthāpi ‘‘nibbānaṃ patthayantenā’’ti ānetvā sambandho. Vipassanāya pādakabhāvaṃ anupagatāpi tadatthaṃ nibbattanādivasena samāpannāti ayamattho purimanayato viseso. Adhipaññāya panettha purimanayato viseso natthīti sā anuddhaṭā. Samodhānetvāti pariyāyato sarūpato ca saṅgahetvā. Sakalasāsananti tissannaṃ kathitattā eva sikkhattayasaṅgahaṃ sakalasāsanaṃ kathitaṃ hotīti.
依止于慢由行为不善而起者，所谓慢即是戒德的破坏。因此说，慢的对立面是守护戒律的行为。通过对这相对止息离弃的描述，说出了心的修习。特别讲授的心的修习，方法俱全，称为「心的主宰修习」。此处所说的心，即指具备纯净声音，以此区别的心。故此由智慧所显现。此处「以此」一词，意指「清净心」之意。守护戒律修习、守护心的修习以及守护智慧修习，分别特指戒与心等。因发生邪行为时亦有特定差别，说明乃为「戒具足方为戒时」等说法，欲以二者划分展现，因而说「因此」等。初义为混合错乱而行，故欲显明为非混合错乱，故有「也非」等，第二义出现。又有「已成就」意，指与「发愿向涅槃」之联系。虽观照出入念修持中未入的步调状态，却因涅槃依止而已为完成；此意为先义的区别。守护智慧处此无此先义，故无吐露此义。所谓汲取，乃是从近义转义，亦是聚集整合。讲述三藏含义，即三项修习教摄束集，因此说已述三藏。
Mānakāmasuttavaṇṇanā niṭṭhitā. · 《爱慢经》注释终。
10. Araññasuttavaṇṇanā十、《林野经》注释
§10
10.Santakilesānanti vūpasantakilesapariḷāhānaṃ. Yasmā sīlādiguṇasambhavaṃ tato eva bhayasantañca upādāya paṇḍitā ‘‘santo’’ti vuccanti, tasmā vuttaṃ ‘‘paṇḍitānaṃ vā’’ti. Tenāha ‘‘santo have’’tiādi. Seṭṭhacārīnanti seṭṭhacariyaṃ carantānaṃ. Yasmā puthujjanakalyāṇato paṭṭhāya bhikkhu maggabrahmacariyavāsaṃ vasati nāma, tasmā āha ‘‘maggabrahmacariyavāsaṃ vasantāna’’nti. Ariyānaṃ pana mukhavaṇṇassa pasīdane vattabbameva natthi. Mūlakammaṭṭhānanti pārihāriyakammaṭṭhānaṃ. Visabhāgasantatīti nānārammaṇesu pavattacittasantati. Sā hi vikkhepabyākulatāya appasannā samāhitacittasantatiyā visabhāgasantati. Okkamatīti samādhisabhāgā cittasantati samathavīthiṃ anupavisati. Cittaṃ pasīdatīti kammaṭṭhānanirataṃ bhāvanācittaṃ sandhāyāha, taṃ pasannaṃ hutvā pavattati. Lohitaṃ pasīdatīti cittakālussiyassābhāvato lohitaṃ anāvilaṃ hoti. Parisuddhāni honti kāraṇassa parisuddhabhāvato. Tālaphalamukhassa viya mukhassa vaṇṇo hotīti mukha-saddassa ādimhi pamuttapadena yojetabbo. Evañhi cassa pamuttaggahaṇaṃ samatthitaṃ hoti tālaphalamukhassa vaṇṇasampadāsadisattā. Tibhūmako eva tebhūmako.
十、安止烦恼，意为止息烦恼的猛烈烦乱。因生于戒德等功德，伴随同样的安乐解脱，故智者谓之「安止者」，故说「亦为智者」。为此说「这些智者皆安止。」行持最佳者者为「最优行者」。因世俗善法的缘起，故比库修持道行生活，称为「修习道行生活者」。尊贵者的殊胜述说，应该依教义为正典记录。根本法门者，谓为破除生死之本根的法门，以多种障碍之发生为现象之持续。所谓现象流转，即因心连续而生起。其为气乱烦恼与心干扰，因心未宁静而产生现象流转。入静定部分即是定支部，是依止止法通达入定之路。心得安住者为勤修根本法处，修习心专注身心，将心净惠除秽而流转。心不秽者犹如红色无污纯净，称为赤色，意指内心纯净。故称为净洁者，即因缘净洁。好似棕榈果壳，脸色鲜明明亮。此种脸色为脸音中之措辞。如此得到释放包容，则如棕榈果壳的颜色圆满统一。是三品修习法的合成体。
Atītaṃ nānusocanti atītaṃ paccayalābhaṃ lakkhaṇaṃ katvā na socanti na anutthunanti. Jappanataṇhāya vasena na parikappantīti āha ‘‘na patthentī’’ti . Yena kenacīti itarītarena. Taṅkhaṇe laddhenāti sannidhikāraparibhogābhāvamāha. Tividhenapi kāraṇenāti tippakārena hetunā, tilakkhaṇasantosanimittanti attho.
对过去不生悲伤，对过去之现象缘起化显不生悲伤，不生惊恐。于念诵中不存执著故称「不生恐惧」。以不同因缘之义，讲说为其他种种不同。谓无聚集时之近处方便而无娱乐。以三种原因，谓之三义。即三种缘故，是终极三法，名为三相之满足。
Vināsanti vināsanahetuṃ. Vinassanti etehīti vināso, lobhadosā tadekaṭṭhā ca pāpadhammā . Arūpakāyassa viya rūpakāyassapi visesato sukkhabhāvakāraṇanti āha ‘‘etena kāraṇadvayenā’’ti. Lutoti lūno.
毁灭，谓毁灭之因。毁坏意为毁损，是贪嗔等恶法的一种。犹如无色法之特殊因，亦为色法特殊因而生善作。称此为二大因。裂开谓为破裂。
Araññasuttavaṇṇanā niṭṭhitā. · 《林野经》注释终。
Naḷavaggavaṇṇanā niṭṭhitā. · 《芦品》注释终。
2. Nandanavaggo
第二、南陀那品。
1. Nandanasuttavaṇṇanā一、《欢喜园经》注释
§11
11. ‘‘Tatra bhagavā’’ti vutte na tathā byañjanānaṃ siliṭṭhatā, yathā ‘‘tatra kho bhagavā’’ti vutteti āha ‘‘byañjanasiliṭṭhatāvasenā’’ti. Parisajeṭṭhaketi parisāya jeṭṭhake, ye tassā desanāya visesato bhājanabhūtā. Parisajeṭṭhake bhikkhūti catuparisajeṭṭhake bhikkhū. Catunnaṃ hi parisānaṃ jeṭṭhā bhikkhuparisā paṭhamuppannattā. Āmantesīti sambodhesi, sambodhanañca jānāpananti āha ‘‘jānāpesī’’ti. Bhadanteti garugāravasappatissavavacanametaṃ, atthato pana bhadanteti bhaddaṃ tava hotu attano niṭṭhānapariyosānattā paresañca santatāvahattā. Bhagavato paccassosunti ettha bhagavatoti sāmivacanaṃ āmantanameva sambandhiatthapadaṃ apekkhatīti adhippāyenāha ‘‘bhagavato vacanaṃ patiassosu’’nti. Bhagavatoti pana idaṃ patissavanasambandhena sampadānavacanaṃ yathā ‘‘devadattassa paṭissuṇātī’’ti. Yaṃ panettha vattabbaṃ, taṃ nidānavaggassa ādisuttavaṇṇanāyaṃ āgamissati.
十一、当彼处说「世尊」时，不存在辅音破碎，说法如「那时世尊」等。谓辅音破碎之情况。论及上座弟子会，即其为长老诸比库所在讲法的集会。长老于四众集会中为首，是最初成立的比库集会。称呼敬体由尊敬而生，称为俭敬，亦含勤奋之意。谓愿你吉祥，达至身心头目之圆满，令他人得以依恃。谓世尊之辞，意为现世即「受教之人议论之语」有关，故称听闻世尊之说。关于当今应讲之论述，今后于始品开头语中作详细解说。
Tāvatiṃsakāyoti tāvatiṃsasaññito devanikāyo. Dutiyadevalokoti chasu kāmalokesu dutiyo devaloko. Tettiṃsa janā sahapuññakārino tattha uppannā, taṃsahacaritaṭṭhānaṃ tāvatiṃsaṃ, tannivāsinopi tāvatiṃsanāmakā sahacaraṇañāyenāti āha ‘‘maghena māṇavenā’’tiādi. Ayaṃ pana kecivādo byāpanno hotīti taṃ arocentena ‘‘vadantī’’ti vuttaṃ. Byāpannataṃ dassento ‘‘yasmā panā’’tiādimāha. Tathā hi vakkhati ‘‘evaṃ hi niddosaṃ padaṃ hotī’’ti. Nāmapaṇṇattiyevāti atthanirapekkhattā niruḷhasamaññā eva.
“他迦提摩萨身”，谓常称为他迦提摩萨的天界。所谓第二天界者，指六种欲界中的第二天界。其上有三十三种众生，皆为同行具有共同功德者，此处所居之地名为他迦提摩萨，其居民亦名他迦提摩萨，是以同伴同行者称之，故言“与云童共处”等。又有一说法认为此处膨胀（由此而起），故说者称之为“言说者”。释者指出其膨胀境由“因此也”而生。实则如说，乃出于无过错之辞也。名称只是表义，不涉及义理，故此徒有谬误之称。
Taṃ vananti taṃ upavanaṃ. Paviṭṭhe paviṭṭhe dukkhappattepi attano sampattiyā nandayati, pageva adukkhappatteti dassetuṃ ‘‘pañcasu hī’’tiādi vuttaṃ. Pavesitānanti pakoṭṭhavārena pavesitānampīti adhippāyo. Cavanakāleyeva thokaṃ dissamānavikārā hutvā cavanti, te sandhāya ‘‘himapiṇḍo viya vilīyantī’’ti vuttaṃ. Ye pana adissamānavikārā sahasā antaradhāyanti, te sandhāya ‘‘dīpasikhā viya vijjhāyantī’’ti vuttanti vadanti. Nandayati pakatiyā somanassitaṃ domanassitañca. Nandaneti evaṃanvatthanāmake uyyāne. Parivutāti ‘‘devatā’’ti vacanaṃ upādāya itthiliṅgavasena vuttaṃ. Devaputto hi so.
“他”者，指那园林。已入园中，虽亦有苦之因缘，但以其福业乐之，故特言非苦之现。所谓“落入五浊”者，出自肿胀之说。谓入者乃因聚合而入，是谓聚集之义。入园时即现似小块丘状变异，故称如“雪雪球般融解”。而又有些不现变异之者忽然消失，因其缘故又称如“火光般杳灭”。因游乐则生欢喜与忧。所谓“游乐”乃指园林之义。称“围绕”借“天人”语，也用女性性别说之。此处乃天子也。
Divi bhavattā dibbāti āha ‘‘devaloke nibbattehī’’ti. Kāmetabbatāya kāmabandhanehi, tathā aññamaññaṃ asaṃkiṇṇasabhāvatāya kāmakoṭṭhāsehi. Upetāti upagatā samannāgatā. Paricārayamānāti pariramamānā. Idañhi padaṃ apekkhitvā ‘‘kāmaguṇehī’’ti kattari karaṇavacanaṃ, purimāni apekkhitvā sahayoge. Ramamānā carantīti katvā vuttaṃ ‘‘ramamānā’’ti. Paricārayamānāti vā parito samantato cārayamānāti atthoti āha ‘‘indriyāni sañcārayamānā’’ti. Paṭhamanaye hi anubhavanattho paricaraṇasaddo, dutiyanaye parivattanattho. So panāti ‘‘tāyaṃ velāya’’nti vuttakālo. Adhunāti sampati. So vicarīti sambandho. Kāmaguṇehīti hetumhi karaṇavacanaṃ. Ovutoti yathā taṃ na ñāyati, evaṃ pihitacitto. Nivuto pariyonaddhoti tasseva vevacanaṃ. Tenāha ‘‘lokābhibhūto’’ti. Āsabhinti seṭṭhaṃ ‘‘aggohamasmi lokassā’’tiādinā (dī. ni. 2.31; ma. ni. 3.207) bhāsanto bodhisatto viya.
以天上存在故而称神圣，谓“于天界安住”。以情欲束缚所感，及相彼此不可混合之性，本为欲界之所束缚者。谓“已到”，即已存在或已具足。伺候者，谓环绕侍奉者。此境若以欲质为依，谓随缘适应行走。由此有“流转六根”等句，谓各种感官周遍活动。依此先后表现，谓初为体验，谓称“伺候”，次为旋转，意指变化。谓“其时也”。谓现时为“具足”，谓所参访也。谓“欲之具足”，谓因缘之故。谓“隐”，即心不能内外分明，称隐蔽。所谓“倒转”，即心意闭塞，与实情不知。谓“逆转”，即光明转为昏暗，心不清明。以三藏注云：“我为世界之主”，由佛陀如理智者宣说。
Kevalaṃ dassanaṃ kimatthiyanti āha – ‘‘ye…pe… vasenā’’ti, tasmiṃ nandanavane avaṭṭhitakāmabhāgānubhavanavasenāti attho. Naradevānanti purisabhūtadevatānaṃ. Tenāha ‘‘devapurisāna’’nti. Appakaṃ adhikaṃ ūnaṃ vā gaṇanūpagaṃ nāma na hotīti ‘‘tikkhattuṃ dasanna’’nti vuttaṃ. ‘‘Tettiṃsāna’’nti hi vattabbe ayaṃ ruḷhī. Parivārasaṅkhātena, na kittisaṅkhātenāti adhippāyo. Sīlācārādiguṇanemittikā hi kitti. ‘‘Tāvatiṃsā devā dīghāyukā vaṇṇavanto sukhabahulā’’ti evamādivacanena yase icchite avisesetvāva ‘‘yasena sampannāna’’nti sakkā vattuṃ.
仅以见为目的何意乎？谓“凡……等者”，谓以园林中游乐者之家传悦乐即是此义。所谓人神，谓人形化为天之众生。是故谓“神人与天人”。不多不少，谓不多亦不少，亦称为三十三天之意。“三十三天”乃通称。因众人以品行教义及善德名闻于世。谓“他迦提摩萨诸天寿长、容貌美善、所乐充足”，此等语以其德彰显，故谓以拥有者称之。
Ariyasāvikāti sotāpannā. ‘‘Sakadāgāminī’’ti keci. Adhippāyaṃ vivaṭṭetvāti yathā tvaṃ andhabāle maññasi, dhammasabhāvo evaṃ na hotīti tassā devatāya adhippāyaṃ viparivattetvā. Ekantato sukhaṃ nāma nibbānameva. Kāmā hi dukkhā vipariṇāmadhammāti iminā adhippāyena tassā adhippāyaṃ paṭikkhipitvā. Kāmaṃ catutthabhūmakāpi saṅkhārā aniccā eva, te pana sammasanūpagā na hontīti tebhūmakaggahaṇaṃ sammasanayoggena. Hutvāti pubbe avijjamānā paccayasamavāyena bhavitvā uppajjitvā. Etena nesaṃ bhāvabhāgo dassito. Abhāvatthenāti sarasanirodhabhūtena viddhaṃsanabhāvena.
“圣地入者”谓听法已入初果者。谓“次果者”，谓某些。而“显而易见”者，如同你视盲愚者。教法实非如此，此乃天神错误看法，翻转此意。实则唯一的快乐乃涅槃。欲为苦及无常转变之故，此处以此理否定其喜欢。即四处欲界之行诸行亦无常，然行位自方不灭。此方无常如实，故能够摄持诸行位。言“有”，谓过去无明为因，缘后而生。谓其无，即断灭之义而已。
Aniccā addhuvā, tato eva ‘‘mayhaṃ ime sukhā’’ti vā na iccāti aniccā. Uppādavayasabhāvāti khaṇe khaṇe uppajjananirujjhanasabhāvā. Tenāha ‘‘uppa…pe… vevacana’’nti. Purimassa vā pacchimaṃ kāraṇavevacananti āha ‘‘yasmā vā’’tiādi. Tadanantarāti tesaṃ uppādavayānaṃ antare. Vemajjhaṭṭhānanti ṭhitikkhaṇaṃ vadati. Ye pana ‘‘saṅkhārānaṃ ṭhiti natthī’’ti vadanti, tesaṃ taṃ micchā. Yathā hi tasseva dhammassa uppādāvatthāya bhinnā bhaṅgāvatthā icchitā, aññathā aññaṃ uppajjati, aññaṃ nirujjhatīti āpajjati, evaṃ uppannassa bhaṅgābhimukhāvatthā icchitabbā, sāva ṭhitikkhaṇo. Na hi uppajjamāno bhijjatīti sakkā viññātunti. Vūpasamasaṅkhātanti accantaṃ vūpasamasaṅkhātaṃ nibbānameva sukhaṃ, na tayā adhippetā kāmāti adhippāyo.
以无常为实，故无常即“不愿我有此乐”之理。所谓生灭性，谓不断现起又灭尽。由于讲“生起……如是语”，指此理。前后缘故谓“由于何”等词。所谓“中点”，谓立时。若谓“行无持续”，此为错误。盖法之生起必有缘而成，灭则断尽，故必以其灭为目的。此为种结生灭本意，名为中点。现亦是不可能生起，即已知之理。所谓究竟寂静，谓至极究竟之涅槃是最乐，不受欲故。
Nandanasuttavaṇṇanā niṭṭhitā. · 《欢喜园经》注释终。
2. Nandatisuttavaṇṇanā二、《欢喜经》注释
§12
12.Nandatīti ettha nandanaṃ sappītikakāmataṇhākiccanti āha – ‘‘tussatī’’ti, tasmā kāmaparitosena haṭṭhatuṭṭho hotīti attho. Puttimāti puttavā. Pahūte cāyaṃ mā-saddoti āha ‘‘bahuputto’’ti. Bahuputtatāgahaṇena idaṃ payojananti dassento ‘‘tassa hī’’tiādimāha. Pūrentīti padaṃ apekkhitvā dhaññassāti sāmivacanaṃ. Iti āhāti imamatthaṃ sandhāyāha, evaṃadhippāyo hutvāti attho. Gosāmikoti gomā. Idhāpi pahūte mā-saddo. Gorasasampattinti gorasehi nipphajjanasampattiṃ. Upadhīti paccattabahuvacanaṃ. Hīti hetuatthe nipāto. Nandayanti pītisomanassaṃ janayantīti nandanā. Kāmaṃ dukkhassa adhiṭṭhānabhāvato nippariyāyato kāmā ‘‘upadhī’’ti vattabbataṃ arahanti, tassā pana devatāya adhippāyavasenāha ‘‘sukhassa adhiṭṭhānabhāvato’’ti. Kilesavatthuhetukattā sesapadadvayassa kiñcāpi sabbaṃ saṃsāradukkhaṃ kilesahetukaṃ, visesato pana pāpadhammā apāyūpapattiṃ nibbattentīti āha – ‘‘kilesāpi apāyadukkhassa adhiṭṭhānabhāvato’’ti. Upasaṃharamānāti upanentā uppādentā. Manussajātikopi dullabhaghāsacchādanatāya dukkhabahulo peto viyāti manussapeto. Manussajātikopi vuttarūpo anatthapātito parehi hiṃsito samāno nerayiko viyāti manussanerayiko.
第十二节。此处称为“欢喜者”，意指欢喜者行于善乐欲火之渴爱。言“欢喜者”，因欲乐所缠，故心高兴自在也。所谓儿子，即子孙也。此处常多称呼为“多子者”，谓以多子为执着，此为其目的，故谓之“其为贫困者”等。称“圆满者”，依言辞而称感恩。依此义旨而说，如此镇定正志，意指有此主宰也。所谓牛主，即牛群之主。此处亦多称“无声”，意指众多牛群间之舆论。牛牙之财富，谓牛牙产出之财宝。Upadhi 为依附复数形。Hīti为因缘义等之终结词。Nandayanti 释为生起喜乐之事，即欢喜行也。由喜乐生，因欲为苦之执著而不能斷，故名「依附」。阿拉汉方面则因天神主宰之威势曰「是为安乐之执著」。从烦恼之根（贪、嗔、痴）作缘，由余两语句显明一切皆生死轮回之苦根，尤以那些恶法为恶道之生因，故言：“烦恼即为苦恶之执著”。Upasamharamanāti谓引入、发生。即使生为人，亦罕遇能遮盖恶道恐怖之众苦，此谓人饿鬼。为人之饿鬼，即虽为人形，因他人所迫而受苦，堕于地狱之人饿鬼也。
Phalena rukkhato phalaṃ pātento viya. Tatheva navahākārehīti yathā tīsu kālesu nāsamaraṇabhedanavasena puttimā puttanimittaṃ, tatheva gomā gonimittaṃ socati navappakārehi. Pañca kāmaguṇopadhīpi naraṃ socentīti yojanā. Tassāti yo uttari anugijjhati tassa. Kāmayānassāti jātakāmacchandassa. Jantunoti sattassa. Parihāyanti ce vinassanti ce. Sallaviddhovāti sallena viddho viya. Ruppatīti vikāraṃ āpajjati, socatīti attho. Narassa socanā sokaghaṭṭanapaccayo. Upadhayo natthīti kāmaṃ kilesābhisaṅkhārūpadhayo tāva khīṇāsavassa nattheva maggādhigamena nirodhitattā, khandhūpadhayo pana kathanti? Tepi tassa saupādisesakālepi aṭṭhuppattihetubhūtā na santeva, ayañca anupādisesakāle. Tenāha ‘‘so nirupadhi mahākhīṇāsavo’’ti.
如同果实从树上落下，如此新作之物。犹如三时节中，因未死而有子性之分别，如彼苦牛王思念牛子，因九种悲伤而忧。谓此以五种欲乐之执著，故悲伤也。以此为前行障碍故名之。欲乐为过量出生之欲。Jantu 指生命体。若弃舍或灭亡则心痛。Sallaviddho谓如被箭所伤。 Rupatī谓生变故，意为悲哀。人之悲哀来自于其悲痛激烈之缘。若无依附，则无欲乐烦恼执著之结，已斩除患灭，亦无须更依此涅槃之道。肢体依附等，反问为何论？三法于有余余败时，或断灭的缘故皆不具，故称之为无依附，故曰“彼无依附者，乃大断尽漏”。
Nandatisuttavaṇṇanā niṭṭhitā. · 《欢喜经》注释完毕。
3. Natthiputtasamasuttavaṇṇanā三、《无有如子经》注释
§13
13. Puttapemaṃ puttaggahaṇena gahitaṃ uttarapadalopenāti āha ‘‘puttapemasama’’nti. Gosamitanti gohi samaṃ kataṃ. Tenāha ‘‘gohi sama’’nti. Sūriyassa samāti sūriyasamā. Avayavasambandhe cetaṃ sāmivacanaṃ. Avayavo cettha ābhā evāti viññāyati ‘‘anantaraṃ ābhā’’ti vuccamānattāti āha ‘‘sūriyābhāya samā’’tiādi. Mahoghabhāvena saranti savantīti sarā, mahantā jalāsayā. Sabbe te samuddaparamā orimajanehi adiṭṭhaparatīrattā tassa.
第十三节。所谓儿爱，即以子孙之姓名名之，谓称“儿爱相等”。牛主者，谓与牛同样。太阳光辉等相似。于肢体关系中，此用称谓。肢体中者，所谓光也，即能见之光，也称“无间光”等，谓太阳光辉等。水量深厚，意谓大水塘。皆于海洋之滨沙石岸上方矗立。
Natthi attasamaṃ pemanti gāthāya paṭhamagāthāyaṃ vuttanayena attho veditabbo. Attapemena samaṃ pemaṃ nāma natthīti ayamattho. Anudakakantāre ghammasantāpaṃ asahantiyā aṅke ṭhapitaputtakaṃ kandantaṃ bhūmiyaṃ nipajjāpetvā tassa upari ṭhatvā mataitthivatthunā dīpetabbaṃ. Tenāha – ‘‘mātāpitādayo hi chaḍḍetvāpi puttadhītādayo’’ti. Tathā cāha –
无与自身等之爱，基于经中前言之义而知。谓无自我之相等爱为名言。水田旷野中，热气炽盛无法忍受，将认知所养育之子埋入泥土，从上方照明以此标记。故曰“父母诸人，虽舍弃子女等”。
‘‘Sabbā disā anuparigamma cetasā,
“环行诸方，以心环绕，
Nevajjhagā piyataramattanā kvaci;
不离爱护其所亲，亦不远离，随处俱行。”
Evaṃ piyo puthu attā paresaṃ,
如是，自己所爱，亦爱他者，
Tasmā na hiṃse paramattakāmo’’ti. (saṃ. ni. 1.119; udā. 41; netti. 113);
故谓：不应伤害，彼此为至上之欲也。（见三藏释义1.119；忧行经41；净行论113）
Dhaññena samaṃ dhanaṃ nāma natthi, yasmā tappaṭibaddhā āhārūpajīvīnaṃ sattānaṃ jīvitavutti. Tathārūpe kāleti dubbhikkhakāle. Ekadesaṃyeva obhāsantīti ekasmiṃ khaṇe catūsu mahādīpesu obhāsaṃ pharituṃ asamatthattā sūriyassapi, pageva itaresaṃ. Bodhisattassa udayabbayassa ñāṇānubhāvena sakalajātikhettaṃ ekālokaṃ ahosīti āha ‘‘paññā…pe… sakkotī’’ti. Tamaṃ vidhamatīti pubbenivāsañāṇādayo paññā yattha pavattanti, tamanavasesaṃ byāpetvā ekappahārena pavattanato. ‘‘Vuṭṭhiyā pana pavattamānāya yāva ābhassarabhavanā’’ti pacuravasena vuttaṃ.
财富平等之物，实无他物，因为财富只是食物与其他生计之存在带来生命之维系。如是时，饥饿者称之为土地之类。虽在一方，但能照耀四大洲，这太阳自身尚不能做到，何况其他诸天？菩提萨埵因其生灭知识的体会，使所有众生及地域犹如一光，名为『智慧……具足……乃能如此』。如是说者，是前世知识等智慧因缘所转，周遍一切，然仅一刹那现前而流转。云何？即于当前生之时，光芒现起，辉映一切明亮也。
Natthiputtasamasuttavaṇṇanā niṭṭhitā. · 《无有如子经》注释完毕。
4. Khattiyasuttavaṇṇanā四、《刹帝利经》注释
§14
14. Khettato vivādā satte tāyatīti khattiyo. Vadati devatā attano ajjhāsayavasena. Dvipadādīnanti ādi-saddena catuppadabhariyaputtā gahitā. Buddhādayoti ādi-saddena ājānīyasussūsabhariyassavaputtā. Dvipadānaṃ seṭṭhoti ettha dvipadānaṃ eva seṭṭhoti nāyaṃ niyamo icchito, seṭṭho evāti pana icchito, tasmā sambuddho dvipadesu aññesu tattha ca uppajjanato seṭṭho eva sabbesampi uttaritarassa abhāvatoti ayamettha attho. Tenāha ‘‘uppajjamāno panesā’’tiādi. Kāraṇākāraṇaṃ ājānātīti ājānīyo. Gaṇhāpethāti yathā udako na temissati, evaṃ vāḷaṃ gaṇhāpetha. ‘‘Asussūsā’’ti keci paṭhanti. Āsuṇamānoti sappaṭissavo hutvā vacanasampaṭicchako.
十四、因领域而生争者，即为王族。天神以自心意说此。『两足类』等，是以起头之词，四足及妻儿众生为覆义。所谓佛陀等，以起头词称呼阿闍世婆婆罗门及须苏婆罗门之子。『两足中最尊者』，此处意指两足类为尊，不是制定规矩，尊者作为最高之意。故觉者于两足中乃至他处出世，皆最尊，胜无上者。有是义故，云『生时者诸人』。『因缘不知者』即是不知因缘。云『承受之如水不溢』，喻义如水不过多取法，亦如同安忍受之。『阿苏努摩那』者，有说本作『速受者』，表明言语应当温和。
Khattiyasuttavaṇṇanā niṭṭhitā. · 《刹帝利经》注释完毕。
5. Saṇamānasuttavaṇṇanā5. 《萨那马那经》注释
§15
15.Ṭhite majjhanhiketi pubbaddhaṃ nikkhamitvā aparaddhaṃ appatvā ṭhitamajjhanhe. Sannisīvesūti parissamavinodanatthaṃ sabbaso sannisīdantesu. Da-kārassa hi va-kāraṃ katvā niddeso. Tenāha ‘‘sannisinnesu vissamamānesū’’ti. Sabbasattānanti sabbesañca āhārūpajīvitasattānaṃ ghammatāpane santattakāyānaṃ iriyāpathadubbalyakāloti ṭhānādiiriyāpathassa asamatthakālo. Saṇati viyāti saddaṃ karoti viya, yathā taṃ aññampi mahāvanaṃ vakkhamānanayena. Tenāha ‘‘tappaṭibhāgaṃ nāmeta’’nti chiddaveṇupabbānanti randhajātakīcakamahāveḷupabbānaṃ. Dutiyakaṃ sahāyaṃ alabhantī anabhiratiparitassanāya evamāha. Anappakaṃ sukhanti vipulaṃ uḷāraṃ vivekasukhaṃ.
十五、「立于中位」者，前世离出后，所立处于中位。『随所居』者，为尽心审察观察，凡入所坐众处。『达字』乃指先字母，自言『坐于不调和之人中』。『众生者』指皆为食物而生存之众生，因其身体为苦恼之所在，行路皆力不足，故谓入于『处所乃至行路之间不可久留』。言语如风声之响，声声摇动，如大林中虎声。由此言『不能忍受痛苦』，如断裂的笛管。传说《断续法》经中亦说此。第二助者未得，因憎恨及不悦而生，此即所说。未灭烦恼，善闻言语，受辞故受说等义。
Ekavihāratāya suññāgāraṃ paviṭṭhassa. Tena kāyavivekaṃ dasseti. Aniccānupassanādīhi niccasaññādippahānena santacittassa. Tena cittavivekaṃ dasseti. Saṃsāre bhayaṃ ikkhanato bhikkhuno ubhayavivekasampannassa, tato eva uttariṃ manussadhammato ratiṃ lābhino. Amānusī ratīti bhāvanārati. Puratoti purimabhāge. Pacchatoti pacchimabhāge. Aparoti añño. Puratoti vā anāgate, anāgataṃ ārabbhāti attho. Pacchatoti atīte atītaṃ ārabbha paṭipattiyā vibādhanato. Paroti kodho cittapaṭidussanatāya. Na paroti aparo, lobho, so ce na vijjati. Etena anāgatappajappanāya atītānusocanāya ca abhāvaṃ dasseti. Atīva phāsu bhavatīti nīvaraṇajeṭṭhakassa kāmacchandassa vigamena vikkhambhitanīvaraṇassa jhānassa vasena ativiya phāsuvihāro hoti. Ekassa vasato vaneti taṇhādutiyikābhāvena ekassa araññe vivekavāsaṃ vasato. Sesaṃ tādisamevāti sesamettha yaṃ vattabbaṃ, taṃ paṭhamagāthāyaṃ vuttasadisameva.
独住空房中，现显身体间绝离。由观无常等，断常见心，现显心间净寂。生死轮回令人恐惧，诸比库具足双重绝离，于此获得人界更上之乐。所谓非人乐，指禅定所趣之乐。『前者』指未来。『后者』指过去。『阿婆者』他者。『前者』谓未来世，未来始起之义。『后者』谓过往，先起事物之所造与行为所引生之纷扰。『阿婆者』谓瞋恚终不生于心。若无其者，贪欲则生。是故示未来世之知，及过去世之不悔。烦恼甚速解脱，谓由欲盖中最大欲盖之灭，禅住昌盛，于彼禅住甚为安乐。独居一方之林，与第二渴爱相对应，断渴爱中独住密林。余者亦如是，所当修者与此首句相同。
Saṇamānasuttavaṇṇanā niṭṭhitā. · 《萨那马那经》注释完毕。
6. Niddātandīsuttavaṇṇanā6. 《昏睡懈怠经》注释
§16
16. Pacchime māse pacchābhattaṃ piṇḍapātappaṭikkanto catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sato sampajānoti ettakaṃ pāṭhaṃ saṅkhipitvā ‘‘niddaṃ okkamitā’’ti vuttaṃ. Kiriyāmayacittehi avomisso bhavaṅgasoto abyākataniddā. Sā hi khīṇāsavānaṃ uppajjanārahā, tassā pubbabhāgāparabhāgesu…pe… uppannaṃ thinamiddhaṃ idhādhippetā niddā, sā akhīṇāsavānaṃ yebhuyyena aniyatakālā, tabbidhuraniyatasabbhāvaṃ dassento ‘‘aticchāta…pe… āgantukaṃ ālasiya’’nti āha. Kāyālasiyapaccayā vīriyassa paṭipakkhabhūtā cattāro akusalakkhandhā tandī nāma. Tandīti sabhāvaniddeso. Tandiyanāti ākāraniṃddeso. Tandīmanatāti tandībhūtacittatā. Ālasyanti alasabhāvāharaṇaṃ. Ālasyāyitattanti alasabhāvappatti. Kāyavijambhanāti kāyassa vināmanā. Akusalapakkhā ukkaṇṭhitatāti akusalapakkhiyā anabhirati. Bhattakilamathoti yathāvuttassa bhattavatthukassa āhārassa vasena sarīre uppajjanakakhedo. Upakkiliṭṭhoti paññāya dubbalīkaraṇena upakkiliṭṭhacitto. Cittassa asamāhitattā nivāritapātubhāvo. Ariyamaggassa jotanaṃ nāma uppajjanamevāti āha ‘‘na jotati, na pātubhavatīti attho’’ti. Na hi ariyamaggo jotiajotināmo pavattati.
十六、在后一个月中，供养食饭后，收支四倍于平常的僧衣，并以右手持持，正念正智。节录此段诵读，称为「眠已断」。《持行意》中未忘其义，谓无疑断眠为此。此则为已断烦恼者的烦恼起因之一。昔先前各分段中……产生的昏沉睡眠[即此]，是非已断烦恼者以适当不定时机呈现之现象，谓之「过度困倦……外来懒惰」等。身懒之因，即与精进相反的四不善根，即所谓倦怠。倦怠是所有烦恼的表现。倦怠意为形态的疲倦。意为倦怠之心。懒惰指惰性起。懒惰现象即懒散之生。倦怠夹杂身形错误。恶缘面目即恶缘之不喜恶心。饭后的体苦，则是由已说饮食之缘，在身体中生起的苦痛。心不专注，则因智慧弱化而堕落。心之不安则是阻挡善法的恶现象。圣道之耸起名为光明启发，谓其未发光明且不生恶相。“非光明，非恶相”之义。圣道实非以光明称名流转。
Maggasahajātavīriyenāti lokiyalokuttaramaggasahajātavīriyena. Missakamaggo hi idha adhippeto. Nīharitvāti nīharaṇahetu. Hetuattho hi ayaṃ tvā-saddo ‘‘paññāya cassa disvā’’tiādīsu (ma. ni. 1.271) viya. Tena ‘‘maggo visujjhatī’’ti vacanaṃ samatthitaṃ hoti. ‘‘Ariyamaggaṃ visujjhatī’’ti keci paṭhanti.
道之伴生精进，意指世俗与出世间道所固有之伴生精进。此处道为主要所说者。所谓引入，乃引入之因故。此因义亦即此词「看见智慧」等文（ma. ni. 1.271）含义。由此，“道得清净”一句成立。亦有诠为“圣道得清净”者。
Niddātandīsuttavaṇṇanā niṭṭhitā. · 《昏睡懈怠经》注释完毕。
7. Dukkarasuttavaṇṇanā7. 《难作经》注释
§17
17. Dukkhaṃ titikkhanti duttitikkhaṃ. Tañca dukkhamaṃ dussahanaṃ ārambhavasena dukkaraṃ, anuyuñjanavasena duttitikkhanti. Abyattenāti sāmaññassa upakārānupakāre dhamme jānanasamatthāya veyyattiyasaṅkhātāya paññāya abhāvato na byattena. Tenāha ‘‘bālenā’’ti. Yasmiṃ dhamme sati samaṇoti vuccati, taṃ sāmaññanti āha ‘‘samaṇadhammo’’ti. Imināti ‘‘dukkaraṃ duttitikkhañca, abyattena ca sāmañña’’nti iminā gāthaddhena idaṃ dassetīti idaṃ idāni vuccamānaṃ atthajātaṃ dasseti. Abhidantanti abhibhavanadantaṃ, uparidantanti attho. So hi itaraṃ musalaṃ viya udukkhalaṃ visesato kassaci khādanakāle abhibhuyya vattati. Ādhāyāti nippīḷanavaseneva ṭhapetvā. Tāluṃ āhaccāti tālupadesamāhanitvā viya. Cetasāti kusalacittena. Cittanti akusalacittaṃ. Abhiniggaṇhitvāti yathā atisamudācāro na hoti, evaṃ vibādhanavasena niggahetvā. Āpāṇakoṭikanti pāṇakoṭipariyosānaṃ, parijīvanti attho. Sambādhetīti sambādho, antarāyiko. Bahū parissayāti ayoniso kāmavitakkādivasena.
十七、苦难忍受即烦难忍受。苦难与烦难皆为难忍之事，因难起故而为难忍，由难努力故则难忍。没入指不能依赖智慧而觉知事理，无所见知，不是依赖智慧。以此为“愚者”（巴拉那）言。若有法中具正念者，则称“沙门”，意即“沙门法”。此处谓“难忍苦难，以及愚者之普通”者，由此迦谟（gāthā）句显示，所叙义已显。彻底克制意为非常阻止、压迫，如敲击掌般。嘴唇打击如掌击比喻。心者善心，反义为恶心。紧紧束缚，即心不外放，如过度扰乱，紧闭住。遮蔽百万比喻，意指遮蔽、掩盖，一方生存意义。捣乱乃阻碍之意。多方费心即以非理欲想等扰乱。
Pajjati cittametthāti padaṃ, ārammaṇaṃ. Iriyāpathaṃ eva padaṃ iriyāpathapadaṃ.
心中所依，即意指对象、所缘。行路步路即意指行路所依。
Gīvā cattāro pādāti gīvapañcamāni. Samodahanti vā samodhānahetūti ayamettha atthoti āha – ‘‘samodahitvā vā’’ti, sammā odhāya anto pavesetvāti attho. Sake ārammaṇakapāleti gocarajjhattaṃ vadati. Samodahanti samodahanto. Anissitoti tebhūmakadhammesu kañcipi dhammaṃ taṇhādiṭṭhābhinivesavasena anissito. Avihiṃsamāno vihiṃsānimittānaṃ pajahanena. Ullumpanasabhāvasaṇṭhitenāti sīlabyasanato uddharaṇarūpe saṇṭhitena, karuṇāyuttenāti attho. Tenāha ‘‘kāruññataṃ paṭiccā’’ti.
口共四足及第五足，共五。引申释为“共同点”或“共归之理”，此处即此义故说“共同之”：“共已经”，意为正当开口入末端。顺应意指此处说共识基准。因共识而不依赖惨重态，不依赖意欲等诸法。依赖不伤害故，不依赖致伤法。依靠集聚善政稳固，且依慈悲。由此闻“由慈悲故”之义。
Dukkarasuttavaṇṇanā niṭṭhitā. · 《难作经》注释完毕。
8. Hirīsuttavaṇṇanā八、惭经注释
§18
18.Nisedhetīti nivāreti pavattituṃ na deti. Pucchati devatā. Apaharantoti apanento, yathā sabbena sabbaṃ akkosavatthu na hoti, evaṃ pariharantoti attho. Bujjhati sārathividhaṃ. Attani nipātaṃ na deti, ājānīyo hi yuttaṃ pajānāti. Abhūtena abhūtakkosena parimutto nāma natthi bālānañca janānaṃ parāpavāde yuttapayuttabhāvato. Tenāha bhagavā –
十八、禁止即阻止，不使发生。天人问。取消即不接受，如全面不成破坏，故释为消除。能解即通达如车夫。自己领悟不言，明知心适宜。无存在之愤怒获得消解，无所谓有针对无及众生之谤毁。故世尊言——
‘‘Nindanti tuṇhimāsīnaṃ, nindanti bahubhāṇinaṃ;
“那些沉默寡言者遭人非议，那些多言喧嚷者亦遭责难；连说话适中的人也被指责，世间无不受责者。”（《法句经》第227偈）
Mitabhāṇimpi nindanti, natthi loke anindito’’ti. (dha. pa. 227);
此句大致述说，责难多因言语多少而起，表现了世人多有非议，无人能免。
Tanuyāti vā katipayā. Tenāha ‘‘appakā’’ti. Sadā satāti hirinisedhabhāve kāraṇavacanaṃ. Pappuyyāti patvā adhigantvā. Vānato nikkhantattā nibbānaṃ, asaṅkhatadhātu.
‘细‘字用在某些地方，因此说‘微小’之意。这里‘appakā’指总是不善、不敬的心态。‘pappuyyāti’表示通过修行和断除贪欲而获得。由此产生解脱，涅槃为无因无条件界。
Hirīsuttavaṇṇanā niṭṭhitā. · 惭经注释已毕。
9. Kuṭikāsuttavaṇṇanā九、小屋经注释
§19
19.Antoti kucchiabbhantare. Vasanaṭṭhānaṭṭhenāti vasanabhāvena. Kulapaveṇinti kulācāraṃ kulatantiṃ. Santānakaṭṭhenāti kulasantatiyā bandhanabhāvena . Evaṃ sabbapadehi pucchitatthassa anujānanavasena ‘‘ekaṃsavacane nipāto’’ti vuttaṃ. Āpādikā posikā mātucchā mahāpajāpati mātā evāti katvā ‘‘pahāya pabbajitattā’’ti avisesato vuttaṃ. Pahāya pabbajitattā natthīti ānetvā sambandho. Puna mātukucchivāsādīnaṃ abhāvavacaneneva vaṭṭamhi bandhanassa abhāvo dīpito hotīti na gahito. Ayaṃ kira devatā yathā puthujjanā buddhānaṃ guṇe na jānanti, evaṃ na jānāti, tasmā ‘‘mayā sannāhaṃ bandhitvā’’tiādimāha.
十九、“Anto”指尾端，“kucchiabbhantare”为尾巴之间。‘Vasanalāhanaṭṭhānaṭṭhenāti’意指习气所在之处。‘Kulapaveṇi’指家族习俗与风范。‘Santānakaṭṭhena’指家族和亲属的羁绊。如是用尾词在各处表达这个意义，有“一词句终”为解释。文中称作母亲手养的亚婆罗，称为摩诃巴嘉巴娣母亲，已特开“离开出家”的情况。离家出家后尚有血缘关系。文中又以母亲所居的家屋等不存在，体现断除关系。在文中该段反映了天人等如凡夫不知佛境界故说“我用系带缚住”等语气。
Kuṭikāsuttavaṇṇanā niṭṭhitā. · 小屋经注释已毕。
10. Samiddhisuttavaṇṇanā十、三弥提经注释
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20. Tapanabhāvena tapanodakattā tapodāti tassa rahadassa nāmaṃ. Tenāha ‘‘tattodakassa rahadassā’’ti. Tatoti nāgabhavane udakarahadato tapodā nāma nadī sandati. Sā hi nadī bhūmitalaṃ ārohati. ‘‘Edisā jātā’’ti vacanaseso. Petalokoti lohakumbhinirayā idhādhippetāti vadanti. Rahadassa pana ādito pabbatapādavanantaresu bahū petā viharanti, svāyamattho petavatthupāḷiyālakkhaṇasaṃyuttena ca dīpetabbo. Yatāyanti yato rahadato ayaṃ. Sātodakoti madhurodako. Setodakoti parisuddhodako, anāvilodakoti attho. Tatoti tapodānadito.
20. 以其具有炙热之性、因有热水之故，彼湖之名曰「热水」（踏波达）。因此说「热水之湖」。从该处而言，在龙宫的水湖中，有一条名为「热水」（踏波达）的河流流淌而出。该河流上升至地面。「如此生起」，乃省略之语。所谓「饿鬼界」，诸师谓此处意指铁釜地狱。然于彼湖之起始处，在山脚林间，有众多饿鬼居住，此义应结合《饿鬼事》巴利原典的特征加以阐明。「从彼处」，即从彼湖中出来。「甘甜之水」，即清甜之水。「洁白之水」，即清净之水，谓无浑浊之水。「从彼处」，即从热水河的源头处。
Samiddhoti avayavānaṃ sampuṇṇatāya saṃsiddhiyāva sammā iddho. Tenāha ‘‘abhirūpo’’tiādi. Padhāne sammasanadhamme niyutto, taṃ vā ettha atthīti padhāniko. Senāsanaṃ suṭṭhapitadvāravātapānaṃ, tesaṃ pidahanena utuṃ gāhāpetvā.
「繁盛」者，以诸支分圆满具足、真正成就圆满，故曰「繁盛」。因此说「容颜端正」等语。致力于精勤[修习]、觉察诸法，或于此中具备此者，故称「致力于精勤者」。住所具备妥善设置的门窗，以关闭门窗使其承受适宜的气候。
Pubbāpayamānoti nhānato pubbabhāge viya vodakabhāvaṃ āpajjamāno gamento. Avattaṃ paṭikkhipitvā vattaṃ dassetuṃ ‘‘tattha…pe… na otaritabba’’nti paṭhamaṃ vuttaṃ. Sabbadisāpalokanaṃ yathā nhāyanaṭṭhānassa manussehi vivittabhāvajānanatthaṃ. Khāṇuādivavatthāpanaṃ cīvarādīnaṃ ṭhapanatthaṃ udakasamīpeti adhippāyo. Ukkāsanaṃ amanussānaṃ apagamanatthaṃ. Avakujjaṭṭhānaṃ taṅkhaṇepi uparimakāyassa ujukaṃ avivaṭakaraṇatthaṃ. Cīvarapiṭṭheyeva ṭhapetabbaṃ yattha vā tattha vā aṭṭhapetvā. Udakanteti udakasamīpe. Sinnaṭṭhānanti sedagatapadeso. Pasāretabbaṃ tassa sukkhāpanatthaṃ. Saṃharitvā ṭhapanaṃ puna sukhena gahetvā nivāsanatthaṃ. Nābhippamāṇamattaṃotaraṇaṃ tāvatā udakapaṭicchādilakkhaṇappattato. Vīciṃ anuṭṭhāpentenātiādi saṃyatakāritādassanaṃ. Nivāsanaṃ parikkhipitvāti antaravāsakaṃ kaṭippadesassa yathā parito hoti, evaṃ khipitvā parivasitvā.
〈先行〉谓如同洗浴时从水源处引水而来，水流湍急无定形。这个过程舍弃水流循行原路，转而让其显现循环，即『那里……不可上溯』。此为最初所说。此处的“四面观察”，如同人们认识浴场之四周各自独立，不联系之理。石器等器具安放，及衣钵等置放，应靠近水边是权宜；排泄乃非人所为之举而离开；洗澡处凹地及桶肩，则上身端正平稳不得倾斜；衣钵要固定放置，或在这里或在那里，八个地方都有固定方式；近水边即水边处；湿地指富水湿润的场所；应摊开以便干燥保存，收敛后放置是为方便取用与居住。淹没度不过界限，因依水线等标识限定。行走于街巷维持整齐，这类有规则的行为显现为严整。居所如衣裙包裹般环绕整齐。
Sarīravaṇṇopi vippasīdi sammadeva bhāvanānussatimpi vindantassāti adhippāyo. Samanaṃ niggahetunti kilesavasaṃ gataṃ attano cittaṃ niggaṇhituṃ. Kāmūpanītāti kāmaṃ upagatacittā. Atha vā kilesakāmena there upanītacittā.
『身色清净』乃正当修习与内观修持之权宜。『持心』即持住自心，俨然收摄已往之业障。『解除苦爱』谓从心起源断除欲乐束缚。于此，比库乘此善心解脱妄心缠缚，有时心随烦恼所染上，此处所说便是对治之心。
Aparibhuñjitvāti ananubhotvā. Anubhavitabbanti atthato āpannamevāti āha ‘‘pañcakāmaguṇe’’ti . Bhikkhasīti yācasi. Tañca bhikkhācariyavasenāti āha ‘‘piṇḍāya carasī’’ti. Kāmaparibhogagarugamanakālo nāma visesato paṭhamayobbanāvatthāti āha ‘‘daharayobbanakālo’’ti. Obhaggenāti majjhe saṃbhaggakāyena. Jiṇṇakāle hi sattānaṃ kaṭiyaṃ kāyo obhaggo hoti.
『不享用』者，意谓未曾亲身体验。所谓应当体验，乃指内心觉知自身五欲。若称『乞食』者，是乞求食物。其名言『乞食行走』，即指为采集日常食粮而行走。所谓『娱乐欲乐时节』，特别指初夏时节。中年时节所谓『占体时节』，即人身体衰老时节。
Voti nipātamattaṃ ‘‘ye hi vo ariyā’’tiādīsu viya. Sattānanti sāmaññavacanaṃ, na manussānaṃ eva. Dehanikkhepananti kaḷevaraṭṭhapitaṭṭhānaṃ. Natthi etesaṃ nimittanti animittā, ‘‘ettakaṃ ayaṃ jīvatī’’tiādinā sañjānananimittarahitāti attho. Na nāyareti na ñāyanti. Ito paranti ettha paranti aññaṃ kālaṃ. Tena orakālassapi saṅgaho siddho hoti. Paramāyuno orakāle eva cettha paranti adhippetaṃ tato paraṃ sattānaṃ jīvitassa abhāvato. Vavatthānābhāvatoti kālavasena vavatthānābhāvato. Vavatthānanti cettha paricchedo veditabbo, na asaṅkarato vavatthānaṃ, nicchayo vā. Abbudapesītiādīsu abbudakālo pesikālotiādinā kāla-saddo paccekaṃ yojetabbo. Kāloti idha pubbaṇhādivelā adhippetā. Tenāha pubbaṇhepi hītiādi . Idheva dehena patitabbanti sambandho. Anekappakāratoti nagare jātānaṃ gāme, gāme jātānaṃ nagare, vane jātānaṃ janapade, janapade jātānaṃ vanetiādinā anekappakārato. Ito cutenāti ito gatito cutena. Idha imissaṃ gatiyaṃ. Yante yuttagoṇo viyāti yathā yante yuttagoṇo yantaṃ nātivattati, evaṃ kālo gatipañcakanti evaṃ upamāsaṃsandanaṃ veditabbaṃ.
此语乃简略辞句，如同『诸行圣者』开头等。『众生』此是大乘通称，非仅指人类。所谓『身核』者，即尸体停放之所。此处无所谓固定标记，即无定印，意为认知无常无我。不是所有人都能知晓此理，前后不同时间。因故一年结集亦成立。殊胜时节即医生时刻而非他处见证。所谓存在缘起，即是时节有其缘故，非无缘灭尽。所谓奇异时节，即指特殊时期。时节谓清晨初时等已定之时。日初时刻分别称谓。此处乃依赖于肉身而存在。所谓多处变动，指城镇乡村之间反复迁移。由此产生过去与未来，进而出现五时长法，这是譬喻与比喻应当理解。
Ayaṃ kāloti ayaṃ maraṇakālo. Pacchime kāleti pacchime vaye. Tisso vayosīmāti. Paṭhamādikā tisso vayassa sīmā atikkantena. Purimānaṃ hi dvinnaṃ vayānaṃ sabbaso sīmā atikkamitvā pacchimassa ādisīmaṃ atikkanto tathā vutto. ‘‘Ayañhi samaṇadhammo…pe… na sakkā kātu’’nti vatvā tamatthaṃ vitthārato dassetuṃ ‘‘tadā hī’’tiādi vuttaṃ. Gaṇhitunti pāḷito atthato ca hadaye ṭhapanavasena gaṇhituṃ. Paribhuñjitunti vuttadhammapariharaṇasukhaṃ anubhavituṃ. Ekassa kathanato paṭhamaṃ gāthaṃ suttaṃ vā ussāreti, tasmiṃ niṭṭhite itaro dhammakathiko taṃyeva vitthārento dhammaṃ katheti, ayaṃ sarabhāṇadhammakathā. Suttageyyānusārena yāva pariyosānā ussāraṇaṃ sarabhaññadhammakathā. ‘‘Mā maṃ kālo upaccagā’’ti vadanto ‘‘samaṇadhammassa karaṇassa ayaṃ me kālo’’ti katheti, tato paro ‘‘pacchimavayo añño kālo’’ti katheti. ‘‘Kālaṃ vohaṃ…pe… tasmā abhutvā bhikkhāmī’’ti vadanto attanā kataṃ paṭipattiñca sahetukaṃ sānisaṃsaṃ katheti.
此『时』者即死亡时节。『后时』者即晚年。所谓三龄界限，是指三段生命阶段之限度。初始等三段，在逾越三龄界限以后，乃后时第一限所涉。如前二岁年龄全面超过界限，再超过后半界限，谓如《此即沙门法……不可为》所言。谓『把握』是指心脏定位，摄持内在定心。所谓『不享用』乃已知法教割舍快乐。有人初说一首偈或经典时，另一位法师讲解阐释，即此为精明法师讲经。依经歌诵，至结尾皆讲述善巧法义。有人言『莫让我退失』，意谓『沙门法之施行者，此时为我持守之时』，他人则谓『晚年另有时刻』，又言『此时刻我……因此成为比库』自述其所行及因缘，彼此激励。
Taṃ gāravakāraṇaṃ sandhāya. Etanti ‘‘atha kho sā devatā pathaviyaṃ patiṭṭhahitvā’’ti etaṃ vuttaṃ. Daharo tvantiādimāha lobhābhibhūtatāya adhigatattā. Sabbasampattiyuttoti bhogasampadā parivārasampadāti sabbasampattīhi yutto. Alaṅkāraparihāranti alaṅkārakaraṇaṃ. Anikkīḷitāvīti akīḷitapubbo. Kīḷanañcettha kāmānaṃ paribhogoti āha ‘‘abhuttāvī’’ti. Akatakāmakīḷoti akatakāmānubhavanappayogo. Sayaṃ attanā eva dissantīti sandiṭṭhā, sandiṭṭhā eva sandiṭṭhikā, attapaccakkhato sandiṭṭhikā. Pakaṭṭho kālo patto etesanti kālikā, te kālike.
基于敬重之因，于是说『此时有天将地安定』。称少年轻薄皆因贪欲所覆。所谓完全富足，即财富丰盛门第皆备。所谓解除饰物，即指除去装饰物。未被玷污者，即身心无私污染。所谓玷污，是指纵欲之故『非过度』。故未沉溺于淫欲。自身亲证，甚至当面亲证，已然显现。显露之意已成事实，遂称显露之时。
Cittānantaranti icchitacittānantaraṃ, icchiticchitārammaṇākāreti attho. Tenevāha ‘‘cittānantaraṃ icchiticchitārammaṇānubhavanaṃ na sampajjatī’’tiādi. Cittānantaraṃ laddhabbatāyāti anantaritasamādhicittānantaraṃ laddhabbaphalatāya. Samohitesupīti sambhatesupi. Sampannakāmassāti samiddhakāmassa. Cittakārā rūpalābhena, potthakārā paṭimākārakā, rūpakārā dantarūpakaṭṭharūpa-loharūpādikārakā. Ādisaddena nānārūpavesadhārīnaṃ naṭādīnaṃ saṅgaho. Sesadvāresūti ettha gandhabbamālākārasūpakārādayo vattabbā.
“心相随”者，即所欲心随依于他心；“随依所欲境缘”者，即以所欲境为所欲心之依缘。由此，谓“心相随不识所欲境缘之体验”者等。所谓“得心相随”者，即得心相随禅定果位也。所谓“迷惑者”即迷乱之意；“具足欲者”即已成熟欲者。造心者中有以色为境者，有以并境为对境者，有以色中牙齿形状、树形、铁形等为境者。以根音为首，采众多色之假借呈现者，如戏舞等集也。所谓“余门”于此当说香、光、装饰、形状等缘起者。
Soti samiddhitthero. Samohitasampattināti saṅgāhabhogūpakaraṇasampattinā. Pattabbadukkhassāti kāmānaṃ āpajjanarakkhaṇavasena laddhabbassa kāyikacetasikadukkhassa. Upāyāsassāti daḷhaparissamassa viratassa. ‘‘Vissātassā’’ti keci. ‘‘Paccavekkhaṇañāṇenā’’ti keci paṭhanti. Asukasmiṃ nāma kāle phalaṃ hotīti evaṃ udikkhitabbo nassa kāloti akālo. Etthāti etesu navasu lokuttaradhammesu. Ehipassavidhinti ‘‘ehi passā’’ti evaṃ pavattavidhivacanaṃ. Upanetabboti vā upaneyyo, so eva opaneyyiko. Viññūhīti vidūhi paṭividdhasaccehi. Te ekaṃsato ugghaṭitaññūādayo hontīti āha ‘‘ugghaṭitaññūādīhī’’ti. ‘‘Paccatta’’nti etassa patiattanīti bhummavasena attho gahetabboti āha ‘‘attani attanī’’ti.
答曰：圣者具足，谓迷惑具足，即聚合享乐工具具足。谓得诸苦者，指因贪欲之生灭而获身心痛苦。谓辛苦者，指坚固用心无屈服。谓“已洗净者”，有者；谓“以正知审视者”，有者。谓“定不成熟时不生果报”，设说此理者曰“不时”；此“时”者，乃九种超世法；“来见”句式者，则谓“来观之”，为行法言辞。谓应引出者，亦可称作引出者，是引导之义。谓“明者”，谓通达真理者。谓“一面揭露真知”等者也，言“一面揭露之真知等”。谓“自他”重合意义，因依地义翻成“身心”二义。
Sabbapadehi sambandhoti ‘‘kathaṃ ādīnavo ettha bhiyyo, kathaṃ akāliko’’tiādinā sabbehi paccekaṃ sambandho veditabbo.
谓于一切法中有关系者，即以“如何此中更有烦恼，如何不迟到”等，须分别了解诸法之相应关系。
Navoti taruṇo na ciravasso. Ye bhikkhunovādakalakkhaṇappattā, te sandhāya ‘‘vīsativassato paṭṭhāya thero’’ti vuttaṃ. Idha sāsanaṃ nāma sikkhattayasaṅgahaṃ piṭakattayanti āha ‘‘dhammenahī’’tiādi. Tattha dhammena vinayo ettha vinā daṇḍasatthehīti dhammavinayo. Dhammāya vinayo ettha na āmisatthanti dhammavinayo. Dhammato vinayo na adhammatoti dhammavinayo. Dhammo vā bhagavā dhammassāmī dhammakāyattā, tassa dhammasaññitassa satthu vinayo, na takkikānanti dhammavinayo. Dhamme vinayo na adhamme vinayo. Dhammo ca so yathānusiṭṭhaṃ paṭipajjamāne satte apāyesu apatamāne dhāretīti, sabbe saṃkilesato vinetīti vinayo cāti dhammavinayo. Tenāha ‘‘ubhayampetaṃ sāsanasseva nāma’’nti.
谓“不新”者，谓为少年轻非长久者。凡比库所具誓言标记，皆依此说：“二十年住持之长老”。此处“教法”为修习之集合，三藏也谓之。“法”者，即律法；律法无之则失制裁权者。以法为律者，非贪欲令律法存也。以法而非律者，则非邪法也。法者或谓世尊主法、法体者，以法名称之，对圣者律法非以竞胜者而立。法中存在律法，非非法也。法者亦是正行，如实守持，去除杂染，谓之律法也。故曰“此为双重教法之名”。
Dhammavinayoti dhammena yutto vinayoti dhammavinayo ājaññaratho viya. Dhammo ca vinayo cāti vā dhammavinayo, taṃ dhammavinayaṃ. Dhammavinayānañhi satthubhāvavacanato dhammavinayattasaṃsiddhi dhammavinayānaṃ aññamaññaṃ visesanato. Abhidhammepi vinayavacananti dhammavinayadvayasiddhi, desitapaññattavacanato dhammavinayasiddhi. Dhammo catudhā desito sandassana-samādāpana-samuttejana-sampahaṃsanavasena, vinayo catudhā paññatto sīlācārato parājitavasena. Dhammacariyā sakavisayo, vinayapaññatti buddhavisayo. Pariyāyena desito dhammo, nippariyāyena paññatto vinayo. Dhammadesanā adhippāyatthappadhānā, vinayapaññatti vacanatthappadhānā. Paramatthasaccappadhāno dhammo, sammutisaccappadhāno vinayo. Āsayasuddhipadhāno dhammo, payogasuddhipadhāno vinayo.
谓“法律”即依法而制定律法，如同学者依所学为根基。谓“法与律”二字乃为“法律”意。法律以师语指意证，亦有法相知之成立，成就法律。阿毗达摩亦称置律语者，表明两法成立。法教“四种说法，示现、调伏、激励、增长量”，律法亦四种制约，戒行不堕。行为法为明知角度，律法为文字角度。教法以明义呈现，律法定型固定。法教重在真理，律法重在约束礼制。法者清净心之根基，律法为清净实践。
Kiriyadvayasiddhiyā dhammavinayasiddhi. Dhammena hi anusāsanasiddhi, vinayena ovādasiddhi. Dhammena dhammakathāsiddhi, vinayena ariyatuṇhībhāvasiddhi. Sāvajjadvayaparivajjanato dhammavinayasiddhi. Dhammena hi visesato pakatisāvajjapariccāgasiddhi, vinayena paññattisāvajjapariccāgasiddhi. Gahaṭṭhapabbajitānaṃ sādhāraṇāsādhāraṇaguṇadvayasiddhi. Bahussutasutapasannadvayato pariyatti-pariyāpuṇana-dhammavihāra-vibhāgato dhammadharavinayadharavibhāgato ca dhammavinayadvayasiddhi, saraṇadvayasiddhiyā dhammavinayadvayasiddhi. Idha sattānaṃ duvidhaṃ saraṇaṃ dhammo attā ca. Tattha dhammo suciṇṇo saraṇaṃ. ‘‘Dhammo have rakkhati dhammacāri’’nti (theragā. 303; jā. 1.10.102; 1.15.385) hi vuttaṃ. Sudanto attāpi saraṇaṃ ‘‘attā hi attano nātho’’ti (dha. pa. 160, 380) vacanato. Tena vuttaṃ ‘‘saraṇadvayasiddhiyā dhammavinayasiddhī’’ti. Tattha yatassa dhammasiddhi, yato ca vinayasiddhi, tadubhayaṃ dassento āha – ‘‘dhammena hettha dve piṭakāni vuttāni, vinayena vinayapiṭaka’’nti. Adhunā āgato idāneva na cirasseva upagato.
法律二重成立，以教诫为法成立，劝导为律成立。以法为法义成立，律则成就圣人无欲心。二法戒禁兼行，成立教律。法重特异性戒免，律重文字戒免。对家居与出家均具一般及非一般二种功德。以广闻博学、明理深入，研习三藏及闻法之差，成立法律二重。依止二重成立教律。世有二重依止，法与我。法为清净依止，言“法护行法”。苏达多语亦云“我自身为依止”。故有语称“依止二重成立教律”。此中法成立，律成立，二者相现谓之：“有法者宣二藏有，律以律藏传”。现今来者，即当下现至，不久远也。
Mahanteṭhāne ṭhapetvāti mahesakkhatādassanatthaṃ attano parivārena mahantaṭṭhāne ṭhapitabhāvaṃ pavedetvā. Mahatiyāti upasaṅkamanavandanādivacanāpajjanavasena samāciṇṇāya. Sabbepi kira nisīdantā taṃ ṭhānaṃ ṭhapetvāva nisīdanti. Thirakaraṇavasenāti daḷhīkaraṇavasena. Ayaṃ kira devatā ñāṇasampannā mānajātikā, tasmā nāyaṃ mānaṃ appahāya mama desanaṃ paṭivijjhituṃ sakkotīti mānaniggaṇhanatthaṃ ādito duviññeyyaṃ kathento bhagavā ‘‘akkheyyasaññino’’tiādinā tāya ñātumicchitakāmānaṃ kālikādibhāvaṃ, dhammassa ca sandiṭṭhikādibhāvaṃ vibhāvento dve gāthā abhāsi.
“设于伟大之处而安置”，其意即从伟大神力所示之处说明，借自己群从在伟大之地而安置的状态。所谓“伟大”，乃趋前行、顶礼等行为所致稳固之意。众人皆坐时，以该处安置而坐，实为坚固安稳之具。所谓坚固，如金属般坚硬。这是天神智慧充足，持生敬重之故，非因轻视而能破坏我所说法；因此说法是为制止傲慢而起。世尊以“不可轻贱之观念”等语，区分观法中恼乱时因果，及法的即现显现，诵二偈分说此义。
Akkheyyatoti gihiliṅgapariyāyanāmavisesādivasena tathā tathā akkhātabbato. Tenāha ‘‘kathānaṃ vatthubhūtato’’ti. Etesanti sattānaṃ. Patiṭṭhitāti pavattitā āsattā. Pañcannaṃ kāmasaṅgādīnaṃ vasena āsattā hontu, itaresaṃ pana kathanti? Aniṭṭhaṅgatopi hi ‘‘idaṃ nu kho’’tiādinā kaṅkhato tattha āsatto eva nāma avijahanato, tathā vikkhepagato vikkhepavatthusmiṃ, anusayānaṃ pana āsattabhāve vattabbameva natthi. Maccuno yoganti, maccubandhanaṃ, maraṇadhammatanti attho. Yasmā apariññātavatthukā anatītamaraṇattā maccunā yathāruci payojetabbā, tattha tattha uparūpari ca khipitāya āṇāya abbhantare eva honti, tasmā vuttaṃ ‘‘payogaṃ…pe… āgacchantī’’ti. Yasmā tebhūmakā dhammā kamanīyaṭṭhena kāmā, nesampi kālassa laddhabbatāya kālikatā idha akkheyyavacanena paveditā. Tenāha – ‘‘evamimāya gāthāya kālikā kāmā kathitā’’ti. Sabbepi tebhūmakā dhammā kamanīyā, yasmā ca kālikānaṃ kāmānaṃ tathāsabhāvatā kathitā. Ayampi gāthā tadatthameva dīpetīti imāya te kathitā eva honti. Ye ca sattā pañcasu khandhesu diṭṭhitaṇhādivasena patiṭṭhitā ‘‘itthī, puriso, ahaṃ, mamā’’ti ca abhinivisiya kāme paribhuñjanti, te maraṇaṃ nātivattanti. Evampettha kāmānaṃ kālikattho kathitoti āha ‘‘kālikā kāmā kathitā’’ti.
“不可轻贱”，此名乃意称居家女阴门名称等，意即应当而说。又称“阐述诸法之实”，谓众生。所谓“难立”，是未具足之家，即使有五欲缠绕亦不稳固，因而有言语。虽未成熟，然“这果然……”等言，实为怀疑，处于迷乱中，牵扯涣散原因，故没有‘原始烦恼未尽’之不稳定状态。所谓‘死亡联系、死亡束缚、死亡之事’，是因无明未彻，死者如似佛所说，因缘相继，并存于内，故称“入境相继而至”。由于三界法尘世欲乐最为诱人，故以时节限制说‘不可轻贱’之词。言曰“此偈中所说即为时节所限之欲”亦即三界法皆为可欲之法。由此偈，阐明其义。五蕴有见渴等执着者，执我女男我身，我者我所等，取用欲乐者，不能越过死障，故此处说欲为时节所限而已。言“时节所限之欲”即是此义。
Ayaṃ ñātapariññāti rūpārūpadhamme lakkhaṇādito ñāte katvā paricchindanapaññā. Tenāha ‘‘evaṃ ñātaṃ katvā’’tiādi. Padaṭṭhānaggahaṇeneva cettha tesaṃ rūpārūpadhammānaṃ paccayo gahitoti paccayapariggahassapi saṅgaho daṭṭhabbo. Tīreti tuleti vīmaṃsati. Dvācattālīsāya ākārehīti iminā matthakappattaṃ mahāvipassanaṃ dasseti. Te pana ākārā visuddhimaggasaṃvaṇṇanāya vuttanayena veditabbā. ‘‘Aniccānupassanāya niccasaññaṃ pajahatī’’tiādinā vipassanākkhaṇepi ekadesena pahānaṃ labbhateva, anavasesato pana pahānavasena pahānapariññaṃ dassento āha ‘‘aggamaggena…pe… ayaṃ pahānapariññā’’ti. Tathā ca āha ‘‘evaṃ tīhi pariññāhī’’tiādi.
所谓“此为所知”，是指以色及非色之法诸特征洞察之慧。言示“如是所知已”。此处乃谓以标的取之，故要观察其色及非色法因缘，归纳其因缘关联以集它，为理性归纳，也即对三十四相之大慧观察。以此三十四之式，示现大 vipassanā大观慧。此式乃用于净道论述之手段。谓“无常观断常见”，于观慧瞬间能得断除，不间断地断除烦恼，故称“最高断慧”。如此并说“三种断慧”，即此理。
Akkhātāranti akkhātabbaṃ, na akkheyyakaṃ. Tenāha ‘‘kammavasena kāraka’’ntiādi. Kārakanti ca sādhanamāha. Na maññatīti vā maññanaṃ nappavatteti akkhātāranti khīṇāsavaṃ. Atha vā tañhi tassa na hotīti taṃ kāraṇaṃ tassa khīṇāsavassa na hoti na vijjati, yena diṭṭhitaṇhādikāraṇena akkheyyaṃ khandhapañcakaṃ ‘‘tisso’’ti vā ‘‘phusso’’ti vā ‘‘itthī’’ti vā ‘‘puriso’’ti vā abhinivissa vadeyyāti evamettha attho veditabbo. Manussanāgādīhi pūjanīyattā ‘‘yakkho’’ti sabbadevānaṃ sādhāraṇavacananti devadhītāpi ‘‘yakkhī’’ti vuttā. Akkheyyanti pahānapariññāya pahānamaggo, tassa ārammaṇabhūtaṃ nibbānampi gahitaṃ. Na maññatīti khīṇāsavassa assa phalappattīti āha ‘‘navavidho lokuttaradhammo kathito’’ti.
“被讲说者”是应当讲说之法，而非可轻贱之物。言“作业为因缘”，作因的工具。‘不思’者，表明不疑惑。又论此法不由于自身无明未断，无所生起，是烦恼净尽者。又诸因缘如见渴等，是造业五蕴中，诸属性由我执而生取欲即为多身体、女人、男人等。又“尊重”谓凡众生尊敬“夜叉”，众天神女子也称“夜叉女”。“不可轻贱”者，是指断灭之慧为出离道，因缘具足即为涅槃。非疑惑者，且说“有九种说法涵盖出世法”，为证实此义。
Visesīti visesajātiādivasena seyyoti attho. Tesu gahitesūti tesu seyyamānādīsu tīsu mānesu gahitesu. Tayo seyyamānā, tayo sadisamānā, tayo hīnamānā gahitāva honti. So puggaloti so appahīnamaññanapuggalo. Teneva mānena hetubhūtena. Upaḍḍhagāthāyāti purimaddhena pana vatthukāmā vuttāti āha ‘‘kālikā kāmā kathitā’’ti.
“特殊”是指区别类别之意。所涵盖者，是现有此三种根本区别所造之类，“三种根本差别”即三种等级、三个相似、三个次要之分。所谓“此人”是指不假设自我者。正因这三种类别之差异，是缘起因。所谓此偈，谓排除诸不净之欲者，故说“时节所限之欲”为名。
Vidhīyati visadisākārena ṭhapīyatīti vidhā, koṭṭhāso. Kathaṃvidhanti kathaṃ patiṭṭhitaṃ, kena pakārena pavattitanti attho. Vidahanato hīnādivasena vividhenākārena dahanato upadhāraṇato vidhā, māno. Mānesūti nimittatthe bhummaṃ, mānahetūti attho. Na calatīti na vedhati attano parisuddhapakatiṃ avijahanato.
“应设立”是以明了规定明确安置，称为“规定”“篇章”。如何设立？如何成立？何种缘故发生？此意也。谓因妨碍等多种缘故，以威严方式限制此欲曰“慢”。“慢”乃标记之义，“慢因”即此意。所谓不动，即不懂清净之义，乃无视自净者。
Paññā ‘‘saṅkhā’’ti āgatā, paññāti yoniso paṭisaṅkhānaṃ. Saṅkhāyakoti saṅkalanapaduppādanādi-piṇḍagaṇanāvasena gaṇako papañcasaṅkhāti mānādipapañcabhāgā. Te te dhammā sammā yāthāvato saṅkhāyanti upatiṭṭhanti etāyāti saṅkhā, paññā. Ekaṃ dvetiādinā saṅkhānaṃ gaṇanaṃ paricchindananti saṅkhā, gaṇanā. Saṅkhāyati bhāgaso kathīyatīti saṅkhā, koṭṭhāso. Saṅkhānaṃ satto puggalotiādinā saññāpananti saṅkhā, rattotiādi paṇṇatti. Khīṇāsavo jahi pajahi rāgādīnaṃ suppahīnattā. Navabhedaṃ pabhedato, saṅkhepato tividhamānanti attho. Navavidhanti vā pāṭhe navabhedattā antarabhedavasena navavidhanti attho. Paccayavisesehi itthibhāvādivisesehi visesena mānīyati gabbho etthāti vimānaṃ, gabbhāsayo. Na upagacchīti na upagamissati. Tenāha ‘‘anāgatatthe atītavacana’’nti. ‘‘Nājjhagā’’ti hi atītaṃ ‘‘na gamissatī’’ti etasmiṃ atthe. Chindi ariyamaggasatthena. Olokayamānā upapattīsu. Sattanivesanesūti sattānaṃ upapajjaṭṭhānesu. Lokuttaradhammameva kathesi arahattassa paveditattā.
智慧称为“思维”，智慧是精密审察。所谓思维者，是指对聚集、造作等现象按法计数的计算者，泛指分别、概念部分。如是，各法依正如实被计数而存立，此即为思维与智慧。以一、二等为计数的区分即为思维与计算。以部分为单位细分为思维，即分割。思维谓部分。以存在、有个体等为名目即称思维，如时辰等名称。断除烦恼者灭除贪欲等善根无余灭。九种差别根据分类而成，省略称三种。九种差别也可谓依分类内部分别为九。依缘分别，依性别等差别特异，谓之宫室，即胎藏。称之为宫室者，表示其不接触、不临近，因此谓“未来论过去”。“未来”意指非来临故谓过去，“未临”意谓不会来临。此义由圣道师所截断，观察缘起中的现象与众生依止所生境界。仅以出世间法为论，谓阿拉汉由证得已宣说此义。
‘‘Gāthāya atthaṃ kathetuṃ vaṭṭatī’’ti attha-saddo āharitvā vattabbo. Aṭṭhaṅgikamaggavasenapīti etthāpi eseva nayo. Satisampajaññaṃ nāma kusaladhammānuyoge kāraṇanti āha ‘‘dasakusalakammapathakāraṇa’’nti.
「以偈颂说理应当」意，摘取“理义”语，应当讲述。八正道类推此意，今此亦同法理。所谓正念正智，依善法相应之因故称为“十善业因”。
Aṭṭhaṅgikamaggavasena ca gāthāatthavacane ayaṃ idāni vuccamāno vitthāra-nayo. Tasmiṃ kira ṭhāneti tasmiṃ kira devatāya pucchitaṃ pañhaṃ vissajjanaṭṭhāne. Devatāya ñāṇaparipākaṃ oloketvā anupubbiyā kathāya saddhiṃ sāmukkaṃsikadesanā mahatī dhammadesanā ahosi. Ñāṇaṃ pesetvāti satthudesanāya anussaraṇavasena pattavisuddhipaṭipāṭipavattaṃ bhāvanāñāṇaṃ bandhitvā. Sotāpattiphale patiṭṭhāyāti satthudesanāvilāsena attano ca paripakkañāṇattā paṭhamaṃ phalaṃ patvā. Evamāhāti evaṃ ‘‘pāpaṃ na kayirā’’tiādippakārena gāthamāha. Aṅgaṃ na hoti, ājīvo yathā kuppamāno vācākammantavasena kuppati, tathā sampajjamānopīti. So vācākammantapakkhiko, tasmā taggahaṇena gahitova hoti. Vāyāmasatisamādhayo gahitā samādhikkhandhasaṅgahato. Sammādiṭṭhisammāsaṅkappā gahitā paññākkhandhasaṅgahato. Antadvayavivajjanaṃ gahitaṃ sarūpenevāti adhippāyo. Itītiādi nigamanaṃ.
依八正道讲说偈颂义理，今称为详细解说。其处乃询问天神之所，疑问解答之所也。天神观知智慧成熟，前渐次地教导于是同说，相互应和，为广大法说。智慧传授者，即师者教诲所依，证得清净之修习之慧结连。成就修行，得初果圣者入流果。因依师说光辉及自慧成熟而证初果。如此言说，偈颂以“勿造恶”等开头。无分裂，职业如口语业坏时俱坏，依此行为言辞破坏。此言开端。止于此等结语。
Samiddhisuttavaṇṇanā niṭṭhitā. · 三弥提经注释已毕。
Nandanavaggavaṇṇanā niṭṭhitā. · 难陀那品注释结束。
3. Sattivaggo
第三 卷 众生品
1.Sattisuttavaṇṇanā一、矛经注释
§21
21.Desanāsīsanti desanāpadesalakkhaṇavacananti adhippāyo. Omaṭṭhoti adhomukhaṃ katvā dinnappahāro. Iminā eva pasaṅgena pahāre vibhāgato dassetuṃ ‘‘cattāro hī’’tiādi vuttaṃ . Upari ṭhatvāti hatthiādīnaṃ upari ṭhatvā. Adhomukhaṃ dinnappahāroti khaggakaravālādīnaṃ adhomukhaṃ katvā pahatapahāro. Ummaṭṭho vuttavipariyāyena veditabbo. Vividhappahāro vimaṭṭho. ‘‘Omaṭṭho gahito’’ti vatvā tasseva gahaṇe kāraṇaṃ dassetuṃ ‘‘so hī’’tiādi vuttaṃ. Duggandhakimiādīnaṃ vasena antodoso. Mañcena saddhiṃ bandhitvāti yasmiṃ mañce vaṇikapuggalo nipanno, tattha taṃ subandhaṃ katvā pādaṭṭhānaṃ uddhaṃ karontehi sīsaṭṭhānaṃ adho kātabbaṃ. Tenāha ‘‘adhosiro kātabbo’’ti. Paribbajeti pavatteyya. Sā pana pavatti bhāvanāvihārena yuttāti āha ‘‘vihareyyā’’ti.
「说法者」指示说法教言标志，此为结论。未开口时，头向下，表示放弃、弃舍。以此示例放弃，分章节显现“四种卑劣”等语。上为立，谓象等立于高处。头向下放弃，例如剑爪等朝下划击。未开口应当以反义规知。多种舍弃称为释除。持握未开口故，应知其由「是也」等语。恶臭等为内在污秽。结连于床，谓商人疲顿时局促，遂结床而以脚为支柱，头应低放。故言「头应当置下」。游行谓应当行。此行是指适宜于修习之行，故称「应当修行」。
Sallassa ubbahanaṃ sallubbahanaṃ. Atthaṃ parittakaṃ gahetvā ṭhitā upamākārassa vikkhambhanappahānassa adhippetattā. Tenāha ‘‘punappuna’’ntiādi. Anubandhova hoti sati paccaye uppajjanārahato devatāya kāmarāgappahānassa jotitattā. Nanu bhagavatā anāgāmimaggena desanā niṭṭhāpetabbāti? Na, itarissā ñāṇabalānurūpadesanāya pavattetabbato. Veneyyajjhāsayānukulañhi dhammaṃ dhammassāmī desetīti.
声音上升即声音下降。以保卫义，立于像样姿势，为顽固拆舍弃之表示。故言“频频”等语。因缘而生，随念相续，随因缘生，天人以破坏贪欲生光明。岂由佛陀于未来道上说法而终止乎？不也，乃为他者依智慧力说法而继续。如主人看重随顺法，法主说法法师宣说。
Sattisuttavaṇṇanā niṭṭhitā. · 矛经注释结束。
2. Phusatisuttavaṇṇanā二、触经注释
§22
22.Kammaṃ aphusantanti kammaphassaṃ aphusantaṃ, kammaṃ akarontanti attho. Vipāko na phusatīti vipākaphasso na phusati, vipāko na uppajjateva kāraṇassa abhāvato. Evaṃ byatirekamukhena kammavaṭṭena vipākavaṭṭaṃ sambandhaṃ katvā atthaṃ vatvā idāni kevalaṃ kammavaṭṭavasena atthaṃ vadanto ‘‘kammamevā’’tiādimāha. Tattha nākaroto kariyatīti kammaṃ akubbato na kayirati, anabhisandhikatakammaṃ nāma natthīti attho. Idāni tamevatthaṃ anvayato dassetuṃ ‘‘phusantañcā’’tiādi vuttaṃ. Tattha tatoti phusanahetu. Sesaṃ vuttanayameva. Vuttamevatthaṃ sakāraṇaṃ katvā pariveṭhitavasena vibhūtaṃ katvā dassetuṃ ‘‘tasmā phusanta’’ntiādi vuttaṃ. Dhammatāti kārakasseva kammavipākānubandho, nākārakassāti ayaṃ kammavipākānaṃ sabhāvo.
业不可被触及者，是指业的所触果无法被触及；业的行为不可被触及，是指业本身的意义。所谓果报不可被触及，是说明果报的所触果无法被触及；果报的生起由于因缘不存在而无法产生。这就是说，业环与果报环是相对而言而非完全相同，业环已作了关联果报环的关系说明，接着单独以业环作说明时，就称之所谓“唯业为业”等。此处的意思是说，所谓“不作则不可为业”，意指业是不做则不成立的，是无引发后续行为的行为，亦即不善业之意。现今要以相同语义往下解释，所以说“亦可被触等”之语，其中的“等”是指触果的因。其余论述仅此而已。上述说明的意思就是以作为原因，围绕环节而明示，故说“所以可触”等。所谓法，是指作为缘由的业与果的关联，非作为缘由的即是此业果的本性。
Pacceti upagacchati anubandhati. Pāpanti pāpakaṃ kammaṃ phalañca. Ayañca attho araññe luddakassa uyyojanāya sunakhehi parivāriyamānassa bhikkhuno bhayena rukkhaṃ āruḷhassa cīvare luddassa upari patite tassa sunakhehi khāditvā māritavatthunā dīpetabboti.
“接触、来到、相续”是指连续相接。被说为恶，是指恶业与其果报。此义如森林野外被狮群环绕的比库，因惧怖而攀爬树木，树叶上的袈裟落下，被狮群所食致死，应当以橡木棒照明以防护之。
Phusatisuttavaṇṇanā niṭṭhitā. · 触经注释结束。
3. Jaṭāsuttavaṇṇanā三、缠结经注释
§23
23. Yena atthena taṇhā ‘‘jaṭā’’ti vuttā, tamevatthaṃ dassetuṃ ‘‘jāliniyā’’ti vuttaṃ. Sā hi aṭṭhasatataṇhāvicaritapabhedā attano avayavabhūtā eva jālā etissā atthīti jālinīti vuccati. Idānissā jaṭākārena pavattiṃ dassetuṃ ‘‘sā hī’’tiādi vuttaṃ. Tattha rūpādīsu ārammaṇesūti tassā pavattiṭṭhānamāha rūpādichaḷārammaṇavinimuttassa taṇhāvisayassa abhāvato. Heṭṭhupariyavasenāti kadāci rūpārammaṇe kadāci yāva dhammārammaṇā, kadāci dhammārammaṇe kadāci yāva rūpārammaṇāti evaṃ heṭṭhā ca upari ca pavattivasena. Desanākkamena cettha heṭṭhupariyatā veditabbā, kāmarāgādivasenapi ayamattho veditabbo. Saṅkhārānaṃ khaṇikabhāvato aparāparuppatti ettha saṃsibbananti āha ‘‘punappunaṃ uppajjanato saṃsibbanaṭṭhenā’’ti. Idaṃ yena sambandhena jaṭā viyāti jaṭāti jaṭātaṇhānaṃ upamūpameyyatā, taṃdassanaṃ. Ayañhettha attho – yathā jālinī veḷugumbassa sākhā, tāsaṃ sañcayādayo ca attano avayavehi saṃsibbitā vinaddhā ‘‘jaṭā’’ti vuccanti, evaṃ taṇhāpi saṃsibbanasabhāvenāti.
第二十三，不论何物被称作“缠结”，皆因渴爱之相，依其八十种渴爱行为差别，如网罗缠绕于自身肢体，故称为“网罗”。现今为说明由此渴爱缠结而起的循环，故说“是它”等语。文中“于色等境界”是指此网罗缠结起于色等的境界之中，此乃因其对色等境界的失脱，因此渴爱所绕之处生成了缠结。所谓上下循环，是指有时由色境起，有时由法境起，如此上下往返循环。由此宣说者令诸行暂时生灭，故称“循环”，即“重复生起”的意思。此即说明缠结渴爱得以久存连续的状况。依此理，如同织网之枝叶茎节，其积聚及损耗由自身组成部分而相互缠结，故称“缠结”，渴爱亦如是，因缠结之故而长久存在。
Ime sattā ‘‘mama ida’’nti pariggahitaṃ attanibbisesaṃ maññamānā abbhantarimaṃ karonti. Abbhantaraṭṭho ca anto-saddoti sakaparikkhāresu uppajjanamānāpi taṇhā ‘‘antojaṭā’’ti vuttā. Pabbajitassa pattādi, gahaṭṭhassa hatthiādi sakaparikkhāro. Attāti bhavati ettha abhimānoti attabhāvo, upādānakkhandhapañcakaṃ. Sarīranti keci. ‘‘Mama attabhāvo sundaro, asukassa viya mama attabhāvo bhaveyyā’’tiādinā sakaattabhāvādīsu taṇhāya uppajjanākāro veditabbo. Attano cakkhādīni ajjhattikāyatanāni, attano ca paresañca rūpādīni bāhirāyatanāni, paresaṃ sabbāni vā. Saparasantatipariyāpannāni vā cakkhādīni ajjhattikāyatanāni, tathā rūpādīni bāhirāyatanāni. Parittamahaggatabhavesu pavattiyāpi taṇhāya antojaṭābahijaṭābhāvo veditabbo. Kāmabhavo hi kassacipi kilesassa avikkhambhitattā katthacipi avimutto ajjhattaggahaṇassa visesapaccayoti ‘‘ajjhattaṃ anto’’ti ca vuccati, tabbipariyāyato rūpārūpabhavo ‘‘bahiddhā bahī’’ti ca. Tenāha bhagavā – ‘‘ajjhattasaṃyojano puggalo, bahiddhāsaṃyojano puggalo’’ti (a. ni. 2.37).
这些众生执着“我”和“我的”等想，以为自身独立存在。内境界的“端点”称为“内的边界”，即在各种感官与身心现象中所生起的渴爱称为“内边缠结”。出家者的衣钵、住所等即是边界。此处的“我”指心中所分别认知的自身并作自我观念，即五蕴的执著。有的视身体为“我”，如“我的身体漂亮”“我的身体好于他人”等等，是属于由各种我执所生的渴爱。自身的眼等内在根境，及他人的形象等外在境界，以及同类连续相比，皆成渴爱的内容。即便行为不善状态中所发生的渴爱，也应视为内边的缠结。欲界的存在因某种烦恼不放逸，即因内在的执著而产生，故名“内的边界”。佛陀说过“有内缠结者，有外缠结者”，与此相应。
Visayabhedena pavattiākārabhedena anekabhedabhinnampi taṇhaṃ jaṭābhāvasāmaññena ekanti gahetvā ‘‘tāya evaṃ uppajjamānāya jaṭāyā’’ti vuttaṃ. Sā pana pajāti vuttasattasantānapariyāpannā eva hutvā punappunaṃ taṃ jaṭentī vinandhantī pavattatīti āha ‘‘jaṭāya jaṭitā pajā’’ti. Tathā hi paramatthato yadipi avayavabyatirekena samudāyo natthi, ekadeso pana samudāyo nāma na hotīti avayavato samudāyaṃ bhinnaṃ katvā upamūpameyyaṃ dassento ‘‘yathā nāma veḷujaṭādīhi…pe… saṃsibbitā’’ti āha. Imaṃ jaṭanti sambandho. Tīsu dhātūsu ekampi asesetvā saṃsibbanena tedhātukaṃ jaṭetvā ṭhitaṃ. Tenassā mahāvisayataṃ vijaṭanassa ca sudukkarabhāvamāha. Vijaṭetuṃ ko samatthoti iminā ‘‘vijaṭaye’’ti padaṃ sattiatthaṃ, na vidhiatthanti dasseti.
依渴爱所缘境界的不同及其表现种类多样，虽然渴爱为多种不同性质，但就其缠结之相统摄为一，故说“此为由该渴爱所生之缠结”。其生起如同无数代织布机反复织造囊索般不断损耗，故说“生缠的织布机”。从终极真理来说，诸法因自身差别缘起而不生，唯独根据一个缘起部位，则须将缘体分割而喻为不同的生起，此称为“如织麻索缠结般的关系”。此即缠结的意义。此缠结捆绑三界四行等构成体，且持久不易去除，甚为难解。何以能解？以“解缠”为名而非“灭缠”，讲述七义意味。
Evaṃ ‘‘antojaṭā’’tiādinā puṭṭho athassa bhagavā tamatthaṃ vissajjento ‘‘sīle patiṭṭhāyā’’tiādimāha. Ettha sīleti kusalasīle. Taṃ pana pātimokkhasaṃvarādibhedesu parisuddhameva icchitabbanti āha ‘‘catupārisuddhisīle’’ti.
于是被问及“内边缠结”等义，世尊作答并释说“以戒为根基”等语。此戒是指善戒。诠释戒律守持诸法时应依戒之纯净，因而说“四净戒”。
Narati netīti naro, puriso. Kāmaṃ itthīpi taṇhājaṭāvijaṭane samatthā atthi, padhānameva pana sattaṃ dassento ‘‘naro’’ti āha yathā ‘‘satthā devamanussāna’’nti, aṭṭhakathāyaṃ pana avibhāgena puggalapariyāyo ayanti dassetuṃ ‘‘naroti satto’’ti vuttaṃ. Vipākabhūtāya saha paññāya bhavatīti sapañño. Tāya hi ādito paṭṭhāya santānavasena bahulaṃ pavattamānāya ayaṃ satto savisesaṃ sapaññoti vattabbataṃ arahati. Vipākapaññāpi hi santānavisesena bhāvanāpaññuppattiyā upanissayapaccayo hoti ahetukadvihetukānaṃ tadabhāvato. Kammajatihetukapaṭisandhipaññāyāti kammajāya tihetukapaṭisandhiyaṃ paññāyāti evaṃ tihetukasaddo paṭisandhisaddena sambandhitabbo, na paññāsaddena. Na hi paññā tihetukā atthi. Paṭisandhito pabhuti pavattamānā paññā ‘‘paṭisandhiyaṃ paññā’’ti vuttā taṃmūlakattā, na paṭisandhikkhaṇe pavattā eva.
“Narati netīti naro, puriso”者，谓“人”即“男”、即“人”。“欲”亦能“调伏渴爱之缠绕”，与女性同功，故仅以“七处”而示，从而称曰“人”，如同称“天人与人”相称。注疏中未分开，称之为“众生”的通称，以示“乃谓人即众生”。“随果而生，兼有智慧”，谓通达人皆智慧。此智慧根于命端，诸代际不断而延续，是众生特殊之智慧，即阿拉汉智慧。当言“随果智慧”，即因果相续能生智慧。所谓“业生因缘相续智慧”，意指业因业果二缘相续所发明，不是单纯的智慧词。因“相续”而产生之义，当连词而非单一智。智慧非具因，所谓“相续者”谓定智持续流转。是故，“因缘相续智慧”根本为“因缘相续”之“智”，非“智慧”之名。此因缘相续常存定慧，故称“因缘智慧”，非瞬时断灭。
Cinteti ārammaṇaṃ upanijjhāyatīti cittaṃ, samādhi. So hi sātisayaṃ upanijjhānakicco. Na hi vitakkādayo vinā samādhinā tamatthaṃ sādhenti, samādhi pana tehi vināpi sādhetīti. Paguṇabalavabhāvāpādanena paccayehi cittaṃ, attasantānaṃ cinotītipi cittaṃ, samādhi. Paṭhamajjhānādivasena cittavicittatāya iddhividhādicittakaraṇena ca samādhi cittanti vināpi paropadesenassa cittapariyāyo labbhateva. Aṭṭhakathāyaṃ pana citta-saddo viññāṇe niruḷhoti katvā vuttaṃ ‘‘cittasīsena hettha aṭṭha samāpattiyo kathitā’’ti. Yathāsabhāvaṃ pakārehi jānātīti paññā. Sā yadipi kusalādibhedato bahuvidhā, ‘‘bhāvaya’’nti pana vacanato bhāvetabbā idhādhippetāti taṃ dassento ‘‘paññānāmena vipassanā kathitā’’ti. Yadipi kilesānaṃ pahānaṃ ātāpanaṃ, taṃ sammādiṭṭhiādīnampi attheva, ātappasaddo viya pana ātāpa-saddo vīriye eva niruḷhoti āha ‘‘ātāpīti vīriyavā’’ti. Yathā kammaṭṭhānaṃ tāya paññāya parito harīyati pavattīyati, evaṃ sāpi tadatthaṃ yogināti āha ‘‘pārihāriyapaññā’’ti. Abhikkamādīni sabbakiccāni sātthakasampajaññādivasena paricchijja netīti sabbakiccapariṇāyikā.
“思惟”者，谓心识，以入定法为境界。此即指定中作“思惟”之事。无思绪等行为无法达成定，定虽有，则可达成目的。由于具足善恶力量及因缘，心识正念专注，故说心识即定。以初禅等禅果，心能产生心中之识，即“心识”，方能借诸能力成就。注疏言“心者不诣于识下”，说明“于心系八种所成就位表示”，此理亦即智慧。诸善分多种，谓须加“修习”，故称“发扬”，此义指明“以智慧名观察”。尽管烦恼之断灭属正见等功能，然“勤奋体应”，如称“勤奋者即勇进”，故述“勤奋者即勇进”。如同“修习立所”亦须智力守护，如“勤奋护持”，故称“断恶法之功用勤奋智”。如修习境相似，亦有“护持智”，谓去恶勤奋如拔除。所有功用汇集于周全智慧，故叫做“周全智慧”。此为护持诸法终极功用之智，鹫眼似护飞鹰。所有事令真智转变，故谓“周全智慧”。
Yasmā puggalādhiṭṭhānena gāthā bhāsitā, tasmā puggalādhiṭṭhānameva upamaṃ dassento ‘‘yathā nāma puriso’’tiādimāha. Tattha sunisitanti suṭṭhu nisitaṃ, ativiya tikhiṇanti attho. Satthassa nisitatarabhāvakaraṇaṃ nisānasilāyaṃ, bāhubalena cassa ukkhipananti ubhayampetaṃ atthāpannaṃ katvā upamā vuttāti tadubhayaṃ upameyyaṃ dassento ‘‘samādhisilāyaṃ sunisitaṃ…pe… paññāhatthena ukkhipitvā’’ti āha. Samādhiguṇena hi paññāya tikkhabhāvo. Yathāha ‘‘samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5; 4.99; 5.1071). Vīriyañcassā upatthambhakaṃ paggaṇhanato. Vijaṭeyyāti vijaṭetuṃ sakkuṇeyya. Vuṭṭhānagāminivipassanāya hi vattamānāya yogāvacaro taṇhājaṭaṃ vijaṭetuṃ samattho nāma. Vijaṭanañcettha samucchedavasena pahānanti āha – ‘‘sañchindeyya sampadāleyyā’’ti.
“以人作为比喻歌颂人”故，遂用人作比。“良善即坚固”“锐利”之意，形容佛力之坚实锐利。其力如同以力量激励，双方俱有良好方向，故用比喻示意二者相辅相成。言“定力坚固而涤荡”，故而“以智慧之力振奋”。定力带来锐利，正如经典云“止定能知真理”，以定摄持慧。勇进者是助持定慧之力，此力能“扫除烦恼缠绕”。“扫除烦恼”之意，如瑜伽用力般净除烦恼之渴爱缠绕。以锐利而扫之，令烦恼断灭；无慧则难除烦恼。故称此智慧为“排除烦恼之智慧”。诸法庄严成就，令法显扬，谓诸功用精熟成就，通称“事皆成熟”。
Maggakkhaṇe panesa vijaṭeti nāma, aggaphalakkhaṇe sabbaso vijaṭitajaṭo nāma. Tenāha ‘‘idānī’’tiādi. Yasmā jaṭāya vijaṭanaṃ ariyamaggena, tañca kho nibbānaṃ āgamma, tasmā taṃ sandhāyāha ‘‘jaṭāya vijaṭanokāsa’’nti. Yattha pana sā vijaṭīyati, taṃ dassetuṃ ‘‘yattha nāmañcā’’tiādi vuttaṃ. ‘‘Paṭighaṃ rūpasaññā cā’’ti gāthāsukhatthaṃ sānunāsikaṃ katvā niddeso, ‘‘paṭigharūpasaññā’’ti vuttaṃ hoti. Paṭighasaññāvasena kāmabhavo gahito kāmabhavapariyāpannattā tāya. Pathavīkasiṇādirūpe saññā rūpasaññā. Ubhayatthāpi saññāsīsena cittuppādasseva gahaṇaṃ. Bhavasaṅkhepenāti bhavabhāvena saṅkhipitabbatāya, bhavalakkhaṇena ekalakkhaṇattāti attho. Rūpe vā virajjanavasena ca vattuṃ sakkuṇeyyā idha rūpasaññāti vuttā , evampettha arūpabhavassa ca gahitatā veditabbā. ‘‘Nāmañca rūpañcā’’ti anavasesato nāmarūpaṃ gahitanti arūpabhava-asaññabhavānampettha gahaṇaṃ siddhanti apare. Pariyādiyanaṭṭhāneti pariyādiyanakāraṇe sabbaso khepananimitte nibbāne. Tenāha ‘‘nibbānaṃ…pe… dassito hotī’’ti.
“在道上之时称为除烦恼”，“在佛顶上称为悉除烦恼”。故谓“现在时”。因道除烦恼之名，又名“烦恼除去之时”。此时以净除为务，故称“净除”。见于断除之境，谓已断除烦恼邪见等法。又称“见其名称与色法对治”。“缘起缘觉知”即意识形态“相应想”，调伏烦恼后得以解脱。二者俱摄，谓“相应想”即“色想之对治”。从“相应想”成因，“贪欲之境”被“对治”。色相诸境，包括地水火风等以念分别，皆属体认。此即“对治色想”。二处之设皆以名闻思量断灭，调伏有情一切身心状态，名为隐训。于此称义为“生命缩影”，即生命意义总结。色具无染净化能，“对治色想”具此义理。由此可知“净除现前心身烦恼”，实属有理。“净除”或“现前净除”此二义，皆以名等为依，使成智识，“除净”为证。
Jaṭāsuttavaṇṇanā niṭṭhitā. · 《结发经》注释完毕。
4. Manonivāraṇasuttavaṇṇanā4. 《意防护经》注释
§24
24.Evaṃladdhikāti sabbathāpi cittuppatti sadukkhā, sabbathāpi acittakabhāvo seyyo, tasmā yato kutoci cittaṃ nivāretabbanti evaṃdiṭṭhikā . Soti satto. Aniyyānikakathaṃ katheti ayoniso cittanivāraṇaṃ vadantī. Saṃyatabhāvaṃ āgatanti rāgavisevanādito sammadeva saṃyatabhāvaṃ otarabhāvaṃ. Dhammacariyāvasena hi pavattamāne citte natthi īsakampi rāgādivisevanaṃ, na tassa sampati āyatiñca koci anattho siyā, tasmā taṃ mano sabbato anavajjavuttito na nivāretabbaṃ. Tenāha ‘‘dānaṃ dassāmī’’tiādi. Yato yatoti yato yato sāvajjavuttito ayonisomanasikārato. Tanti mano nivāretabbaṃ anatthāvahattā.
“如是成熟者，诸心虽苦难成立，诸不净定心状态尚较胜，故必定能制止此心，斯说未谛解境界。”此谓即无明障，不能智断淫欲等烦恼，障碍心转变。倘若心智正断，即断贪嗔诸烦恼，则心必为清净。由此因缘，心不应无故阻碍。故称“善心不当阻”，即要正思惟细察故不当阻心。正见正思维取珍重正智，故为守护心之良方。由此诠明，行法正向者，心能安住果位。故说“我为汝示现”，即开示善知善行之法门。谓心若随意阻滞，则必堕不善。此乃起心不正，障害修行，乃至身心苦恶。故资此示说，戒除无益妄念。
Manonivāraṇasuttavaṇṇanā niṭṭhitā. · 《意防护经》注释完毕。
5. Arahantasuttavaṇṇanā5. 《阿拉汉经》注释
§25
25.Katāvīti katavā, pariññādikiccaṃ katvā niṭṭhapetvā ṭhitoti attho. Tenāha ‘‘catūhi maggehi katakicco’’ti. Svāyamattho arahantiādisaddasannidhānato viññāyati. Evaṃ ‘‘ahaṃ vadāmī’’tiādiākārena pucchati.
“已作已成”，即完成认知与行为修行，乃止住者义。故言“完成四圣道事”。谓自性释迦等阿拉汉名言示证之理。由此而知，自我证知当应发表。因贯此理境，遂问“我今复述”者，至心求证自传真如理义，具此可信义。
Khandhādīsu kusaloti khandhāyatanādīsu salakkhaṇādīsu ca samūhādivasena pavattiyañca cheko yathābhūtavedī. Upaladdhinissitakathanti attupaladdhinissitakathaṃ hitvā. Vohārabhedaṃ akarontoti ‘‘ahaṃ paramatthaṃ jānāmī’’ti lokavohāraṃ bhindanto avināsento loke lokasamaññameva nissāya ‘‘ahaṃ, mamā’’ti vadeyya. Khandhā bhuñjantītiādinā vohārabhedaṃ, tattha ca ādīnavaṃ dasseti.
于蕴等处中，谓之善处；于蕴处、界处等处，谓诸特别相；又谓诸总相，以缘起之理相续而有，犹如对世间实相之认识者。谓依附损失者，则说破依附损失之理趣。谓不分别语者，说明「我知究竟真实」之见，破世俗言说而不坏坏世，唯据世间公认的条件，语曰「我及我所有」。谓蕴受用者，以分别语破坏其变散，于此显现其过患。
Māno nāma diṭṭhiyā samadhuro. Tathā hi dutiyamaggādīsu sammādiṭṭhiyā pahānābhisamayassa paṭivipaccanīke paṭipattisiddhi. Tenāha ‘‘yadi diṭṭhiyā vasena na vadati, mānavasena nu kho vadatīti cintetvā’’ti. Vidhūpitāti santāpitā ñāṇagginā daḍḍhā. Te pana viddhaṃsitā nāma hontīti āha ‘‘vidhamitā’’ti. Mamaṅkārādayo mayanti sattasantāne sati pavattanti etenāti mayo, maññanā. Mayo eva mayatāti āha ‘‘mayatanti maññana’’nti.
骄慢者，谓以见解为基础的自高心。正见等为第二道之法，谓了达弃除讹见之相反行持现前之实。由是，论曰「若由所依之见，不言此理，则由骄慢而言乎？」谓此为除却愁苦之教法集实，堪受智慧明燭。所谓被割者，系指由圣智薪火所烧心而痛苦者。又谓「断者」，言为切断之义。谓心有己见等分别存在于众生中，而以「我意」等谬念为执，此谓误见者。
Arahantasuttavaṇṇanā niṭṭhitā. · 《阿拉汉经》注释完毕。
6. Pajjotasuttavaṇṇanā6. 《光明经》注释
§26
26.Divārattinti na ādicco viya divā eva, na candimā viya rattiṃ eva, atha kho divā ca rattiñca. Tattha tatthāti yattha yattha sampajjalito, tattha tattheva padese, na ādicco viya candimā viya sakalaṃ mahādisaṃ disantarāḷañca. Ñāṇānubhāvena uppannāloko ñāṇālokoti vadanti. ‘‘Idaṃ dukkhaṃ ariyasaccanti pubbe me, bhikkhave, ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādī’’ti (saṃ. ni. 5.1081; mahāva. 15; paṭi. ma. 2.30) pana vacanato maggo ñāṇāloko. ‘‘Tamo vihato, āloko uppanno’’ti (ma. ni. 1.386; pārā. 12) vā vacanato vijjattayāloko ñāṇāloko. Paṭhamābhisambodhiyaṃ viya sañjātapītivipphāro, visesato ratanaghare samantapaṭṭhānavicinane sañjātapītivasena uppannasarīrobhāso vā pītiāloko. Tattheva uppannapasādavasena sañjātaālokova pasādāloko. Dhammacakkapavattane ‘‘aññāsi vata, bho, koṇḍañño’’ti uppannapasādālokoti ca vadanti. Sabbattheva satthu dhammadesanā sattānaṃ hadayatamaṃ vidhamantī dhammakathāāloko. Sabbopi buddhānaṃ pātubhāvā uppanno ālokoti iminā sāvakānaṃ desanāya sañjātadhammālokopi buddhānubhāvoti dasseti.
所谓昼夜非独为日昼，亦非独为夜晚，昼夜并俱存在。于有光辐射之处，是处即是该地，而非仅如昼乃独存，亦非如月唯照及遍布之大光辉。由智慧之照耀而生之境界，称作智光。谓佛言「此为苦圣谛，于先时代，诸未闻法中，眼根生起，智慧生起，见解生起，觉知生起，光明生起」是为智慧之光。所谓法轮初转，如初得正觉时所生之喜乐光，特别是宝殿中庄严观法而生之身光与喜乐之光。于彼亦得此喜乐庄严光如明灯光。法轮宣转即为生起智慧之光。谓释迦牟尼于诸弟子中，语曰「有知者矣，尊者迦旃延」即是此喜乐庄严之光。此亦谓释迦牟尼法显大能之教义光。诸佛普遍显现之光，亦由弟子用以表示佛之德显。
Pajjotasuttavaṇṇanā niṭṭhitā. · 《光明经》注释完毕。
7. Sarasuttavaṇṇanā七、《诸流经》注释。
§27
27. Saraṇato avicchedavasena pavattanato khandhādīnaṃ paṭipāṭi sarā. Tenāha ‘‘ime saṃsārasarā’’ti. Kutoti kena kāraṇena, kimhi vā? Tenāha ‘‘kiṃ āgammā’’ti? Na patiṭṭhāti paccayābhāvato. Āpotiādinā pāḷiyaṃ catunnaṃ mahābhūtānaṃ appatiṭṭhānāpadesena tattha kāmarūpabhavānaṃ abhāvo dassito. Tadubhayābhāvadassanena heṭṭhā vuttanayeneva arūpabhavassapi abhāvo dassitova hoti, yathārutavasena vā ettha attho veditabbo. Yasmā purimā dve gahitā, gahitañca atthaṃ pariggahetvāva pacchimattho pavattoti.
谓依止恒行不间断而名依止流。由此名「此为轮回流」。云何？何因？答曰「缘何到来？」答曰无因无缘不能成立。以四大（土、水、火、风）不成立为基础，于此显现非欲界形相之无。以彼二者皆不现之显现，亦显非色界形相之无。此理应当如此知。盖前二者虽已掌握，当取其义而达后义之转变。
Sarasuttavaṇṇanā niṭṭhitā. · 《诸流经》注释完毕。
8. Mahaddhanasuttavaṇṇanā八、《大财富经》注释。
§28
28. Nidhīyatīti nidhānaṃ. Nidhātabbataṃ gataṃ nihitanti attho. Muttasārādīti muttāmaṇiveḷuriyapavāḷarajatajātarūpādi. Suvaṇṇarajatabhājanādīti ādi-saddena kahāpaṇa-dhaññakoṭṭhabhaṇḍādiṃ saṅgaṇhāti. Tampi hi niccaparibbayavasena bhuñjīyatīti ‘‘bhogo’’ti vuccati. Aññamaññaṃ abhigijjhantīti aññamaññassa santakaṃ abhigijjhanti. Tenāha ‘‘patthentī’’ti. Analaṅkatāti na alaṃ pariyattanti evaṃ katacittā, atricchatāmahicchatāhi abhibhūtā. Tenāha ‘‘atittā apariyattajātā’’ti. Ussukkajātesūti taṃtaṃkicce sañjātaussukkesu. Nānākiccajātesūti nānāvidhakiccesu, sañjātanānākiccesu vā. Vaṭṭagāmikapasutena vaṭṭasotaṃ anusarantesu. Taṇhānivāsatāya gehantipi agārantipi vuccatīti āha ‘‘mātugāmena saddhiṃ geha’’nti. Virājiyāti hetuatthadīpakaṃ padanti āha ‘‘virājetvā’’ti, tvā-saddopi cāyaṃ hetuatthoti.
所谓藏，即根本意为安置、放置。所应安置者即已去之物。所谓宝藏，譬如珍珠、宝石、绿玉、银、金等珍宝之类。以宝石与黄金等贡物收集舍藏。由此恒常不变之积累而得享用者，谓之“享用”。彼此相互贪欲，谓相互争夺。谓受侵犯者，名谓“承受”。谓不美饰者，谓不趁机传播，非外露之色。谓超越层出不穷之所求，被种种贪欲所制伏，言辞不善者。谓出生于纷繁之事，言辞带多样之事。谓沿村中小路，依小径转行。谓为渴爱所安立，指住所，非家宅之谓，俗称为“与母乡人同居之处”。谓显现光明者为因缘所示，谓天灭光明者，名曰“减光”。此亦是因缘之义也。
Mahaddhanasuttavaṇṇanā niṭṭhitā. · 《大财富经》注释完毕。
9. Catucakkasuttavaṇṇanā九、《四轮经》注释。
§29
29. Iriyā vuccati kāyena kattabbakiriyā, tassā pavattiṭṭhānabhāvato iriyāpatho, gamanādi. Taṃ aparāparappavattiyā cakkaṃ. Tenāha ‘‘catucakkanti catuiriyāpatha’’nti. Navadvāranti karajakāyo adhippeto. So ca kesādiasuciparipūroti āha ‘‘puṇṇanti asucipūra’’nti. Taṇhāya saṃyuttanti taṇhāsahitaṃ. Tena na kevalaṃ sabhāvato eva, atha kho nissitadhammo ca asuciṃ dasseti. Mātukucchisaṅkhāte asucipaṅke jātattā paṅkajātaṃ, kesādiasucipaṅkajātattā ca paṅkajātaṃ. Yātrāti apagamo. Tena sabhāvato nissitadhammato ca asucisabhāvato kāyato kathaṃ apagamo siyāti pucchati. Tenāha ‘‘etassā’’tiādi.
所谓行者，谓以身作行之意，依其行住之处名为行道，如行走等行为。彼复循行行道，谓眼耳鼻舌身意行道。曰「四行道」，即四行路之意。称八门之体，谓身彻满尘垢之意。谓尘垢满于头发等处，曰“污满”。与渴爱相联，谓与渴爱相依。由此不仅本质上如此，且由依所生之法，亦显示不净之相。于母胎中因不洁之矿沙所生为污泥，因有头发等污垢而生者，亦是污泥。所谓去处，即离开。由此问及此本质所依之不净，身如何成为非去处。答曰「彼即……」等义。
Nahanaṭṭhena bandhanaṭṭhena naddhīti upanāho idhādhippetoti āha ‘‘naddhinti upanāha’’nti. So pana ito pubbakāle kodhoti āha ‘‘pubbakāle’’tiādi . Pāḷiniddiṭṭheti upanāhaiccādike idha pāḷiyaṃ niddiṭṭhe kilese ṭhapetvā avasesā diṭṭhivicikicchādayo satta kilesā dummocayatāya varattā viyāti varattāti veditabbā. Ārammaṇaggahaṇasabhāvato eko evesa dhammo, pavatti-ākārabhedena pana icchanaṭṭhena patthanaṭṭhena icchā, lubbhanaṭṭhena gijjhanaṭṭhena lobhoti vutto. Paṭhamuppattikāti ekasmiṃ ārammaṇe, vāre vā paṭhamaṃ uppannā. Aparāparuppattikoti punappunaṃ uppajjamānako. Aladdhapatthanā appaṭiladdhavatthumhi āsatti lobho. Uppāṭetvāti sasantānato uddharitvā.
洗浴和束缚都能束缚，因此称为「束缚」。此处称为「束缚」的意思。比库以前曾发怒，因此称为「以前时间」。巴利语中「niddittha」指“束缚”等，如此将烦恼安立，其余诸识相等七种烦恼，在使人解脱难的方面称为「变化」、「解脱」等，须悉知。由于缘起取着本性，其中一种即为瞋恨，按照缘起有欲取着与非欲取着、憎恶取着和调伏取着，称为贪欲。所谓初次发生者，是在某种缘起中，或每七日内初次发生。反复发生者即多次发生。贪欲于未得之境有着，得不到时则烦恼。所谓「掀起」是由连续不断的缘起提升出来的。
Catucakkasuttavaṇṇanā niṭṭhitā. · 《四轮经》注释终了。
10. Eṇijaṅghasuttavaṇṇanā十、《羚羊胫经》注释
§30
30.Eṇimigassa viyāti eṇimigassa jaṅghā viya. Avayavīsambandhe hi idaṃ sāmivacanaṃ. Piṇḍimaṃsassa parito samasaṇṭhitattā suvaṭṭītajaṅgho. Kisanti thūlabhāvapaṭikkhepaparājotanā, na suṭṭhu kisabhāvadīpanaparāti āha ‘‘athūlaṃ samasarīra’’nti. Ātapena milātanti tapasā milātakāyaṃ indriyasantāpanabhāvato. Tenevāha – ‘‘tapo milāta’’ntiādi, tathā cāha pāḷiyaṃ ‘‘appāhāraṃ alolupa’’nti. Yathā ‘‘vīrassa bhāvo vīriya’’nti vīrabhāvena vīriyaṃ lakkhīyati, evaṃ vīriyasambhavena vīrabhāvoti āha ‘‘vīranti vīriyavanta’’nti. ‘‘Cattāro pañca ālope, abhutvā udakaṃ pive’’ti (theragā. 983; mi. pa. 6.5.10) dhammasenāpativuttaniyāmena parimitabhojitāya appāhāratā bhojane mattaññutā. ‘‘Mitāhāra’’nti vatvā puna paricchinnakālabhojitāyapi appāhārataṃ dassento ‘‘vikāla…pe… parittāhāra’’nti āha. Catūsu paccayesu loluppavirahitaṃ bodhimūle eva sabbaso loluppassa pahīnattā. ‘‘Catūsu paccayesū’’ti hi imināva sabbattha loluppavigamo dīpitovāti. Rasataṇhāpaṭikkhepo vā esa ‘‘appāhāra’’nti vatvā ‘‘alolupa’’nti vuttattā. ‘‘Sīhaṃ vā’’ti ettha ekacarasaddo viya iva-saddo atthato ‘‘nāga’’nti etthāpi ānetvā, sambandhitabboti āha – ‘‘ekacaraṃ sīhaṃ viya, ekacaraṃ nāgaṃ viyā’’ti. Ekacarā appamattā ekīkatāya.
30. 「犀牛肢体上斑纹」如同犀牛的腿。这里用于说明肢体部位。这是整体相连的缘故。油脂层常被误认作肢体外膜，不切实，故说“非牢固的整体身体”。“燃烧”是指通过苦修产生的五根之调伏状态。由此说“苦修即燃烧”等。又如“英勇的意思即勇猛”，因此说具有勇猛性质是英勇的意思。说「四五种缺漏、发生喝水」等，是比长老诗中常见对具足调节饮食之节制的描述。称为「适中饮食」，又说明隔绝时间饮食，称为「间隔饮食」等。有「四缘」基础上断尽贪欲，即于根本处断尽贪欲。说「四缘」即指遍及诸处彻底断尽贪欲。断尽味觉渴爱或称「适中饮食」和「无贪欲」。说「狮子」此字读音类似单一音节的「纳迦」，因而引出意指“狮子”和“纳迦”二义，须结合使用。单一音节表达其准确含义。
Pañcakāmaguṇavasena rūpaṃ gahitaṃ tesaṃ rūpasabhāvattā. Manena nāmaṃ gahitaṃ manassa nāmasabhāvattā. Avinibhuttadhammeti avinābhāvadhamme gahetvā. Ādi-saddena āyatanadhātuādayo gahitā. Kāmaguṇaggahaṇena hettha rūpabhāvasāmaññena pañca vatthūni gahitāneva honti, manogahaṇena dhammāyatanaṃ, evaṃ dvādasāyatanāni gahitāni honti. Iminā nayena dhātuādīnampi gahitatā yojetabbā. Tenāha ‘‘pañcakkhandhādivasenapettha bhummaṃ yojetabba’’nti. Etthāti pāḷiyaṃ. Kāmavatthu bhummaṃ.
由五种爱欲性质结合而成的色相，是由五种色的本性构成。心是名称，由心的名称本性构成。不散布于外，意为不离散的法。以最初音节涵盖六处、界等。由爱欲性质结合，故此处色受法门五类乃共同形成；由心的结合，则形成十二处相。依此法则，界等诸法亦应由此法则结合生成。故说「应当从五蕴等处合成根本的场所」。此即巴利文表法。爱欲所的根本场所。
Eṇijaṅghasuttavaṇṇanā niṭṭhitā. · 《羚羊胫经》注释终了。
Sattivaggavaṇṇanā niṭṭhitā. · 《矛品》注释终了。
4. Satullapakāyikavaggo
4. 赞扬百人类别章
1. Sabbhisuttavaṇṇanā一、《善士经》注释
§31
31. Sataṃ sādhūnaṃ saraṇagamanasīlādibhedassa dhammassa ullapanato, attano vā pubbenivāsānussatiyā tassa dhammassa ullapanato kathanato satullapā, devatā, tāsaṃ kāyo samūho, tattha bhavāti satullapakāyikā. Tenāha ‘‘sataṃ dhamma’’ntiādi. Samādānavasena ullapetvā, na vaṇṇanākathanamattena tatrāti tasmiṃ tāsaṃ devatānaṃ satullapakāyikabhāve. Idaṃ vatthūti idaṃ kāraṇaṃ. Samuddavāṇijāti saṃyattikā. Khittasaravegenāti jiyāmuttasarasadisavegena, sīghaoghenāti attho. Uppatatīti uppāto. Uppāte bhavaṃ byasanaṃ uppātikaṃ. Patiṭṭhāti hitapatiṭṭhā. Paraloke hitasukhāvahaṃ abhayakāraṇaṃ. Jaṅghasatanti manussasataṃ. Jaṅghāsīsena hi manusse vadati sahacāribhāvato. Aggahesi pañcasīlāni. Āsannānāsannesu āsannasseva paṭhamaṃ vipaccanato ‘‘āsannakāle gahitasīlaṃ nissāyā’’ti vuttaṃ. Ghaṭāvasenāti samūhavasena.
31. 念及一百位修行善士，因皈依持戒等法之本质而发出赞叹；或忆念其过往行迹而赞叹者，即为「赞扬百人」。天众称赞之所聚集之身体及团体，称为赞扬百人。由是称「一百法」等。经由专注记忆而赞叹，不仅限于语言表述，且此处指天众中赞扬百人的情形。此指原因。波浪商人行为拘束。疾风猛浪，意即疾速迅猛。生起即发生。发生即灾难，灾难是毁灭。成立即巩固。对他方世界有利乐与安心的因缘。人者以「小腿」称百，因同伴关系称之。遵守五戒。于近处严格首重第一个违反时，被称为依止。以整体聚合意指群体。
Sabbhīti sādhūhi. Te hi saparahitasādhanato pāsaṃsatāya santaguṇatāya ca santoti vuccati. Te pana yasmā paṇḍitalakkhaṇehi samannāgatā honti, tasmā ‘‘paṇḍitehī’’ti āha. Samāsethāti saṃvasethāti ayamettha adhippāyoti āha ‘‘sabbairiyāpathe’’tiādi. Mittasanthavanti mettisandhānaṃ. Sattānaṃ hitesitālakkhaṇā hi metti, sā ca ñāṇasahitā ñāṇapubbaṅgamāvāti mittasanthavo asaṃkiliṭṭho, itaro saṃkiliṭṭhoti āha ‘‘na kenaci saddhiṃ kātabbo’’ti. Saddhammanti diṭṭhadhammikādihitāvahaṃ sundaradhammaṃ. Seyyoti hitavaḍḍhanatādi vuttanti āha ‘‘vaḍḍhī’’ti.
「凡是」是指善人。彼等因无杂染利于共聚及贤善之德性而称善。因彼等具智者之特征，故称为贤者。所谓合众，是聚集意，不是统治，故说「诸欲道皆持」等。为朋友存在人际相和谐之法则。朋友为利益众生之特性，涵盖智慧引导，形成友善不染污者，称「不可与人为恶」。正法为持有正见等真理之美善法。所谓更胜者，指利益增长等功德，故曰「增长德」等。
Sataṃ sādhūnaṃ, paṇḍitānanti ayamettha attho. Tappaṭiyogavisayattā añña-saddassa vuttaṃ ‘‘aññatoandhabālato’’ti. Sokanimittaṃ sokakāraṇaṃ uttarapadalopena idha sokasaddena gahitanti āha ‘‘sokavatthūna’’ntiādi. Sokavatthūni nāma corādayo acchindanādivasena paresaṃ sokakaraṇato. Sokānugatā sokappattā.
『百人之善，谓智者云』，此语意指在此教法中，指称为贤善者及智者。因附会烦恼所缠绕，故为他语所称为『由无明愚昧』。忧苦之因，以后面省略语代替，此处用忧苦语句涵摄，称为『忧苦之事』等。所谓忧苦之事者，即小偷等因断绝等之行为而造他人之忧苦者。随忧苦者，即随忧苦之得。
Therassāti saṃkiccattherassa. Attano bhaginiyā jeṭṭhattā ‘‘tumhe’’ti āha. Ayaṃ ‘‘idha corā paṭipajjiṃsū’’ti amhe tiṇāyapi na maññatīti cintetvā ekacce ‘‘mārema na’’nti āhaṃsu. Karuṇāya ekacce ‘‘vissajjemā’’ti āhaṃsu. Mantetvāti bhāsetvā.
『长老者』即出自长老之称。因与其姊长者称『汝等』，有谓『此处小偷有所行』，我等三人亦不以为然，思虑中有人言『莫杀之』。又有人以慈悲故呼说『当放逸其身』。所谓教诲者即为言说。
Ahu ahosi, bhūtapubbanti attho. Araññasmiṃ brahāvaneti tādise brahāvane, mahāraññe nivāsīti attho cetoti byādho. Kūṭānīti vākurādayo. Oḍḍetvāti sajjetvā. Sasakanti pelakaṃ ubbiggāti bhītatasitā. Ekarattinti ekaratteneva. Dhanajānīti paribbayavasena addhikehi laddhabbadhanato hāni, ‘‘samaṇampi nāma hanti, kiṃ amhesu lajjissatī’’ti addhikānaṃ anāgamanato ekadivasaṃ laddhabbaparibbayampi na labhissantīti adhippāyo.
『曾有也，是为过去义』。在野外所谓‘庵林’，即指大林所住之义。病者意指疾病。『巢穴』者，指狐等窝穴。『拔去』者，意为拔除。『恐怖』者，谷鹰恐吓人也。单日者，乃一日之义。『钱财之人』依附或借贷财物之义，失利者也。谓：“即使沙门亦杀，何以令我等羞耻”，以财主不来故言，一日间所得财业亦不得。
Ñātayopi mātāpitubhātubhaginiādike ñātake. Te kira adhimuttassa bhaginiyā santikaṃ upagacchantā antarāmagge tena samāgatā, adhimutto saccavācaṃ anurakkhanto corabhayaṃ tesaṃ nārocesi. Tena vuttaṃ ‘‘tesampī’’tiādi. Taṃ nissāya pabbajitattā ‘‘adhimuttasāmaṇerassa santike’’ti vuttaṃ, na upasampadācariyo hutvā. Tenāha ‘‘attano antevāsike katvā’’ti. Saccānurakkhaṇena anuttaraguṇādhigamena ca ñātimajjhe virocati.
『亲族者』包括父母、兄弟、姊妹等亲属。其姊长者亦谛听，有谓“小偷若入彼处”，三人聚会。彼守护真理者不言盗怖。因如此教诲曰『亦彼等』。依此出家义谓“守护真理之沙玛内近前”，非达上比库戒法也。于是言“其终宿处为彼”，以守护真理和得无上功德，于亲族中炳炳然显。
Sātatanti satataṃ. Sa-saddassa hi idha sābhāvo yathā ‘‘sārāgo’’tiādīsu. Sātabhāvo vā sātatanti āha ‘‘sukhaṃ vā’’ti. Kāraṇenāti tena tena kāraṇena. Sabbāsaṃ tāsaṃ vacanaṃ subhāsitaṃ, bhagavato pana ukkaṃsagataṃ subhāsitameva. Svāyamattho taṃtaṃgāthāpadeneva viññāyatīti taṃ nīharitvā dassetuṃ ‘‘na kevala’’ntiādi vuttaṃ. Tena sappurisūpasaṃsevasaddhammābhiyogo yathā sattānaṃ vaḍḍhiyā paññāpaṭilābhassa ekantikaṃ kāraṇaṃ, evaṃ sokapaccaye sati visokabhāvassa, ñātimajjhe sobhāya, sugatigamanassa, ciraṃ sukhaṭṭhānassa, vaṭṭadukkhamocanassapi aññāsādhāraṇaṃ hotīti vuttamevāti daṭṭhabbaṃ.
『恒常』亦谓不断。因其字，自有具义，如『贪欲烈』等声。『恒常之相』者谓『安乐』等之义。『缘由』以此因缘。皆其言辞善美，唯世尊之语为最殊胜。由自性理，由如摧枯草木之理解说此偈句，欲显“非独仅此”等义。以此正士供顺教法结业，是增长众生智慧之唯一因，诸般忧苦之因，如护亲族光明、善趣果等，及长久安乐处、免除轮回之苦，皆不二之殊胜因，此当知之。
Sabbhisuttavaṇṇanā niṭṭhitā. · 《善士经》注释终了。
2. Maccharisuttavaṇṇanā二、《悭吝经》注释
§32
32. Pamajjanākārena pavattā anupaladdhi pamādo. Tena ekantato satirahitā hontīti vuttaṃ ‘‘sativippavāsalakkhaṇenā’’ti. Diṭṭhivicikicchādayo cettha pamādeneva saṅgahitā. Idāni yathā macchariyanimittañca pamādanimittañca dānaṃ na dīyati, taṃ dassetuṃ ‘‘ekacco hī’’tiādi vuttaṃ. Parikkhayaṃ gamissatīti bhogaparihāniṃ gamissati. Khiḍḍādīti ādi-saddena maṇḍanavibhūsanachaṇanakkhattakiccabyasanādiṃ saṅgaṇhāti. Yasadāyakanti kittiyasassa parivārayasassa ca dāyakaṃ. Sirīdāyakanti sobhaggadāyakaṃ. Sampattidāyakanti kulabhogarūpabhogasampadāhi sampattidāyakaṃ. Puññanti vā idha puññaphalaṃ daṭṭhabbaṃ ‘‘evamidaṃ puññaṃ pavaḍḍhatī’’tiādīsu (dī. ni. 3.80) viya. Atthi dānassa phalanti ettha deyyadhammassa anavaṭṭhitataṃ bahulasādhāraṇataṃ, taṃ pahāya gamanīyataṃ , tabbisayāya pītiyā sāvajjataṃ, dānadhammassa anaññasādhāraṇataṃ anugāmikataṃ, tabbisayāya pītiyā anavajjataṃ, lobhādipāpadhammānaṃ vinodanaṃ, sesapuññānaṃ upanissayañca jānantenāti vattabbaṃ.
第32讲 疏失迷乱之因乃不觉故。因之从一不失念，故曰以‘念失散之相’为标。见邪见等皆归此疏失。如今如不给鱼虾食物，示为“有些弱者”等语。会终将灭，谓其财物将尽。『装饰』等语摄诸器物之纵横装束、装饰、油脂及岗位损耗之类。『声誉施主』指军队领袖之资助者。『财富施主』指富有庄严之间施者。『资财施主』谓以种族财物等富足者施。『福报』谓此处当见福德成果，“如是福德增长”等语。施之果报存在，此间天法实非恒久，多数平凡，故舍之而去，得悦喜，生喜悦天上，施事无他妙，随施法报安不缺失，烦恼如贪欲恶法亦消除，余福之依止亦知晓，应当如此说。
Taṃyeva bālanti yo maccharī, tameva. Adānasīlā bālā. Ekacco dhanassa paribhogaparikkhayabhayena attanāpi na paribhuñjati atilobhaseṭṭhi viyāti āha ‘‘idhalokaparalokesū’’ti.
这里所说的愚人，正是那些像蚊虫一样贪婪烦恼的人，也就是没有布施戒德的愚人。有些人在因财物消失而心生畏惧时，甚至自己都不善于运用，因极度贪婪而营求奢侈，便说“此世间与彼世间”的因果。
Yasmā ekacco adānasīlo puriso addhike disvā passantopi na passati, tesaṃ kathaṃ suṇantopi na suṇoti, sayaṃ kiñci na katheti, adātukamyatāthambhe baddho hoti, tasmā tattha mataliṅgāni upalabbhantiyevāti āha ‘‘adānasīlatāya maraṇena matesū’’ti. Aṭṭhakathāyaṃ pana dānamattameva gahetvā matenassa samataṃ dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Dānasīlassa pana amataliṅgāni vuttavipariyāyato veditabbāni. Vajanti puthutte ekavacanaṃ, tasmā vacanavipallāsena vuttanti āha ‘‘saha vajantā’’ti. Dānasīlādidhammo purātano, na ajjatanoti sanantano, so etesu atthīti sanantanā, paṇḍitā, tesaṃ dhammāti tesaṃ vasenapi dhammo sanantanoti āha ‘‘sanantanānaṃ vā paṇḍitānaṃ esa dhammo’’ti. Appasmimpi deyyadhamme sati eke dānaṃ dadanti, eke na dadanti maccharibhāvā. Sahassadānasadisāti ekāpi dakkhiṇā pariccāgacetanāya uḷārabhāvato sahassadānasadisā hoti.
由于有的人缺乏布施戒德，即便亲眼见到真相也不能真正看破，因此虽闻教法而不听闻，自己也不表达言语，因心意死板如同失去施予意愿的枯木枯株。这是说他们如同死于胎中，因缺乏布施戒德而为死胎者。楞严义理注解中，单说布施便足以展示布施的主题，因而说“就如是”。对于布施戒德所产生的无生标记，须从其反义处来观察才能知晓。佛弟子们以一词合辩，因此称为词义的反转，因故说“与其一同震动”。布施戒德的本质非常古老，非今时之说，乃恒常不变之理。智慧者说其法，是因为七众僧中此法长存，故云“恒常者或智慧者之法”。即使于微小的善法中，也有人施布施，有人不施布施，此即痴迷如蚊虫般之愚痴状态。连续施予一千次布施，意义在于即使只一次放弃给予的念想，亦可称为连续一千次布施之意。
Duranugamanoti asamaṅginā anugantuṃ dukkaro. Ananugamanañcassa dhammassa apūraṇamevāti āha ‘‘duppūro’’ti. ‘‘Dhammaṃ care’’ti ayaṃ dhammacariyā gahaṭṭhassa vasena āraddhāti āha ‘‘dasakusalakammapathadhammaṃ caratī’’ti. Tenāha ‘‘dārañca posa’’nti. Samuñjakanti kassakehi attanā kātabbaṃ katvā visaṭṭhadhaññakaraṇato khale uñchācariyavasena samuñjaniādinā chaḍḍitadhaññasaṃharaṇaṃ. Tenāha ‘‘yo api…pe… samuñjakaṃ caratī’’ti. Etenāti satasahassasahassayāgiggahaṇena dasannampi bhikkhukoṭīnaṃ piṇḍapāto dassito hoti. ‘‘Dinno’’ti padaṃ ānetvā yojanā. Dasannaṃ vā kahāpaṇakoṭīnaṃ piṇḍapātoti dasannaṃ kahāpaṇakoṭīnaṃ viniyuñjanavasena sampāditapiṇḍapāto. Tayidaṃ satasahassaṃ sahassayāgīnaṃ dānaṃ ettakaṃ hotīti katvā vuttaṃ. Samuñjakaṃ carantopīti samuñjakaṃ caritvāpi, samuñjakacaraṇahetūti attho. Sesapadadvayepi eseva nayo. Dāraṃ posentopi dhammaṃ carati, appakasmiṃ dadantopi dhammaṃ caratīti yojanā. Tathāvidhassāti tādisassa tathādhammacārino yā dhammacariyā, tassā kalampi nagghanti ete sahassayāgino attano sahassayāgitāya. Yaṃ tena daliddenātiādi tassevatthassa vivaraṇaṃ. Sabbesampi tesanti ‘‘sataṃsahassānaṃ sahassayāgina’’nti vuttānaṃ tesaṃ sabbesampi. Itaresanti ‘‘tathāvidhassā’’ti vuttapurisato aññesaṃ. Dasakoṭisahassadānanti dasakoṭisaṅkhātaṃ tato anekasahassabhedatāya sahassadānaṃ.
难以追随者，谓不合诸缘义难以跟随。无法完满之法故称“难满”。“继行法”指施主在家所持行之法，因此说“行十善业法”。“持戒者及辅佐者”，是指农夫亲自耕作并用丰富的照料技巧进行耕作及当季作物管理，因此称为“辅佐者”。说“若有人行辅佐业”即是此意。由于追溯百万亿的施主布施故能示现如同出家团体的乞食一样。引“授予”一词结合联结，表示十亿资金的施与，这便是以十亿资金统领的乞食布施。如此说明了数百万亿施主的布施总量，并由此解说。辅佐行者亦作辅佐行，辅佐行之因故。量的类比，即虽作庄稼管理仍行十善业法，虽少许布施仍行十善业法。这种十善业的修行者亦有所过失，因此众多施主与他众多施主相称。以上即对其义的阐述。此中所有人皆称作“百万大施主”。他人则称“此类如是者”，即言说之人另外称呼。“十亿大施者”，即以十亿数量计数，加以分千万差别，谓每千万都视为一单位之布施。
‘‘Kalaṃ nagghatī’’ti idaṃ tesaṃ dānato imassa dānassa uḷāratarabhāvena vipulatarabhāvena vipulataraphalatāya vuttanti āha ‘‘kathaṃ nu kho etaṃ mahapphalataranti jānanattha’’nti. Paccayavisesena mahattaṃ gatoti mahaggato, uḷāroti attho. Tenāha ‘‘vipulassetaṃ vevacana’’nti. Samenāti ñāyena, dhammenāti attho. Visameti na same macchariyalakkhaṇappatte. Chetvāti pīḷetvā. Taṃ pana pīḷanaṃ pothananti dassento ‘‘pothetvā’’ti āha. Assumukhāti tintaassumukhasammissā paraṃ rodāpetvā. Mahādānanti yathāvuttaṃ bahudeyyadhammassa pariccajanena mahantadānaṃ. Uppattiyā aparisuddhatāyāti ajjhāsayassa deyyadhammagavesanāya ca suddhatāya malīnattā. Itaraṃ dhammacariyāya nibbattitadānaṃ. Parittadānanti parittassa deyyadhammassa vasena parittadānaṃ. Attano uppattiyā parisuddhatāyāti ajjhāsayassa deyyadhammagavesanāya ca visuddhatāya. Evantiādimāhāti ‘‘evaṃ sahassānaṃ sahassayāgina’’nti avoca. Tattha sahassānanti sataṃsahassānaṃ. Gāthābandhasukhatthaṃ sataggahaṇaṃ na kataṃ. Sesaṃ vuttanayameva.
“何以称其为‘增益’”这是指诸施财以其增长度、广大度、广泛利益而称之。此谓以特定因缘而成大，即得其卓越之辞。随义而言，此理与法相符。若不符则不具贫贱者之显著特征。被毁犹如受苦。对这种苦称为施赠时说“被施予”。“助顶悲伤”者，指因三重助顶所成而导致的痛惜。所谓“大施”乃指多施财而得之广大利益。生起之不净即为内心净欲寻求施事的污垢肮脏。另一种行法即为偶尔施予。所谓“偏施”，谓以偏施之诸法为施。如此诸解说为“如是众多施主之千万布施者”之义说。此处“千万”指百千万。诵咏歌辞未作密集解释，仅略述其义。余下的即是所述内容。
Maccharisuttavaṇṇanā niṭṭhitā. · 《悭吝经》注释完毕。
3. Sādhusuttavaṇṇanā三、《善哉经》注释
§33
33.Udānaṃudānesīti pītivegena uggiritabbatāya udānaṃ uggiri uccāresi. Tayidaṃ yasmā pītisamuṭṭhāpitaṃ vacanaṃ, tasmā vuttaṃ ‘‘udāhāraṃ udāharī’’ti . Yathā pana taṃ vacanaṃ ‘‘udāna’’nti vuccati, taṃ dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Saddhāyāti ettha ya-kāro hetuattho. Pariccāgacetanāya hi saddhā visesapaccayo assaddhassa tadabhāvato. Pi-saddo vuttatthasampiṇḍanattho. ‘‘Sāhū’’ti padaṃ sādhusaddena samānatthaṃ daṭṭhabbaṃ. Kathanti dānayuddhānaṃ vipakkhasabhāvāti adhippāyo. Etaṃ ubhayanti dānaṃ yuddhanti idaṃ dvayaṃ. Jīvitabhīrukoti jīvitavināsabhīruko. Khayabhīrukoti bhogakkhayassa bhīruko. Vadantoti jīvite sālayataṃ, tato eva yujjhane asamatthataṃ pavedento. Chejjanti hatthapādādichedo. Ussahantoti vīriyaṃ karonto. Evaṃ bhoge rakkhissāmīti tathā bhoge aparikkhīṇe karissāmīti. Vadantoti idha bhogesu lobhaṃ, tato eva dātuṃ asamatthataṃ pavedento. Evanti evaṃ jīvitabhoganirapekkhatāya dānañca yuddhañca samaṃ hoti. Saddhādisampannoti saddhādhammajīvitāvīmaṃsāsīlādiguṇasamannāgato. So hi deyyavatthuno parittakattā appakampi dadanto attano pana cittasampattiyā khettasampattiyā ca bahuṃ uḷārapuññaṃ pavaḍḍhento bahuvidhaṃ lobha-dosa-issā-macchariya-diṭṭhivicikicchādibhedaṃ tappaṭipakkhaṃ abhibhavati, tato eva ca taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Aṭṭhakathāyaṃ pana ‘‘maccheraṃ maddati’’cceva vuttaṃ, tassa pana ujuvipaccanīkabhāvato.
“33. 急发声”意指因欢喜之力而高声呼喊，称为“急发声”，即欢喜声的叫喊。因欢喜所起言辞，故曰“举例示范者”。又因其呼喊称“急发声”，对此亦作“就如是”的说明。这里，信念者意指因某缘而生的信心。信念因舍弃而特生，若无信则不成立。词义“善哉”用以表达欢喜承认。描述施舍与斗争的相反性质谓“恶王政权”。此二事皆为施与及战斗。害怕生命者，谓怖怕生命之毁坏。害怕灭亡者，谓怖怕财物之灭失。所言“讲话”指生命中拙劣之处，因而发言失措。砍杀手足等称为“砍断”。奋发则指努力为之。欲借此保护财物，且打算无忧守护财物。谈论欲心中所带的贪念，因此对布施与战争视为相同。具备信解等良善品德，能评判生活与德行者。此人虽因施予与守护微小事物，却因心智与财力日增，增长诸多善德，能胜服众多烦恼、贪瞋痴及见惑等异相烦恼，故称其布施为最大的善果与伟大资粮。楞严义理注中说“如同蚊虫之牵制”，是指其正逆二向皆顺畅。
Paratthāti paraloke. Ekasāṭakabrāhmaṇavatthu anvayavasena, aṅkuravatthu byatirekavasena vitthāretabbaṃ.
“他乐”即指后世之乐。“一百牛子婆罗门经文”需因缘依次详细阐明，因此需分别阐述。
Dhammo laddho etenāti dhammaladdho, puggalo. Aggiāhitapadassa viya saddasiddhi daṭṭhabbā. ‘‘Uṭṭhānanti kāyikaṃ vīriyaṃ, vīriyanti cetasika’’nti vadanti. Uṭṭhānanti bhoguppāde yuttapayuttatā. Vīriyanti tajjo ussāho. Yamassa āṇāpavattiṭṭhānaṃ. Vetaraṇimpi itare niraye ca atikkamma. Te pana abbudādīnaṃ vasena avīciṃ dasadhā katvā avasesamahāniraye sattapi āyuppamāṇabhedena tayo tayo katvā ekatiṃsāti vadanti. Sañjīvādinirayasaṃvattanassa kammassa tikkhamajjhamudubhāvena tassa āyuppamāṇassa tividhatā vibhāvetabbā. Apare pana ‘‘aṭṭha mahānirayā soḷasa ussadanirayā ādito cattāro sitaniraye ekaṃ katvā satta sitanirayāti evaṃ ekatiṃsa mahānirayā’’ti vadanti. Mahānirayaggahaṇato ādito cattāro sitanirayā eko nirayo katoti.
法得成便谓法得成者，谓此人也。如火得燃者，声响成立当见。曰“起勤者，身事勤也，勤者，心事勤也”此义云。起者谓生欲发起，结相应。勤者谓火焰、热力。其为生灭之所在，亦能越地狱与诸苦处。诸地狱中依寿命及罪业不同，十等无间地狱为最，亦称无间大地狱；中者七寿命别作三种，各三又三，合计三十三。据复活地狱业现受之急中缓三分，以寿命三别解说。复有论者谓“八大地狱十六热地狱初从大地狱出，四寒地狱合一为七寒地狱”，如是共计三十三大地狱。从大地狱起首而来，即谓初四寒地狱合为一地狱。
Tesanti vicinitvā gahitapaccayānaṃ. Pañcanavutipāsaṇḍabhedā papañcasūdanisaṃvaṇṇanāyaṃ vuttanayena veditabbā. Tatthāti tesu dvīsu vicinanesu. Dakkhiṇāvicinanaṃ āha, upamānāni hi nāma yāvadeva upameyyatthavibhāvanatthāni. Etena sukhettagahaṇatopi dakkhiṇeyyavicinanaṃ daṭṭhabbaṃ.
这三者须辨察且与因缘联系。五十种煞恶别及散乱说法已说，应当由此了知。彼谓此中有二种辨察，南辨称云，诸比喻名谓为了昭示可比之意。因如此，虽入苦地获受，亦当见南方之辨察。
Pāṇesu saṃyamoti iminā dasavidhampi kusalakammapathadhammaṃ dasseti. Yathā hi ‘‘pāṇesu saṃyamo’’ti iminā sattānaṃ jīvitāvoropanato saṃyamo vutto, evaṃ tesaṃ sāpateyyāvahārato paradārāmasanato visaṃvādanato aññamaññabhedanato pharusavacanena saṅghaṭṭanato niratthakavippalapanato parasantakābhijjhānato ucchedacintanato micchābhinivesanato ca saṃyamo hotīti. Tenāha ‘‘sīlānisaṃsaṃ kathetumāraddhā’’ti. Pharusavacanasaṃyamo panettha sarūpeneva vutto.
于根上自制，谓由此显显十种善业道之理。正如“根上自制”称，指于众生生存着生之约束，故制也。彼等于分别散乱、妄谈、粗恶语、挑拨离间、无益扰乱、烦妒恼恨、生灭虑破、错误执持等行为皆称自制。故言“戒劝者初作说”，粗恶语之自制此处以整体而言。
Parassa upavādabhayenāti pāpakiriyahetu parena attano vattabbaupavādabhayena. Upavādabhayāti upavādabhayanimittaṃ. ‘‘Kathaṃ nu kho amhe pare na upavadeyyu’’nti āsīsantā pāpaṃ na karonti. Dhammapadamevāti asaṅkhatadhammakoṭṭhāso eva seyyo seṭṭho. Yasmā sabbasaṅkhataṃ aniccaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ, tasmā tadadhigamāya ussāho karaṇīyoti dasseti. Pubbasaddo kālavisesavisayoti āha ‘‘pubbe ca kassapabuddhādikālepī’’tiādi. Puna akālaviseso apāṭiyekko bhummatthavisayovāti āha ‘‘sabbepi vā’’tiādi. Tattha sabbepi vāti ete sabbepi kassapabuddhādayo lokanāthā santo nāma vūpasantasabbakilesasantāpā santasabbhūtaguṇattā.
所谓他人谤毁所生恐怖，谓因他人缘故，若不造恶，则不作谤毁。谤毁所生之恐怖即谤毁恐怖之因。谓“我们若不为他人谤毁”，则恶不发生。此即说明。法句集云，所有造作皆无常，有灭尽、厌离、止息之理，当为所得而努力。前述言时节不同区域云“在过去咖萨巴佛时代”等，亦云“不同时节无差别，唯一本质相同”，云“皆是咖萨巴佛及诸世尊，清净无染，无烦恼苦等，真实具德”。
Sādhusuttavaṇṇanā niṭṭhitā. · 《善哉经》注释完毕。
4. Nasantisuttavaṇṇanā四、《无有经》注释
§34
34.Kamanīyānīti kantāni. Tato eva etāni iṭṭhārammaṇāni sukhārammaṇāni rūpādīni, te pana vatthukāmā, tadārammaṇakilesakāmā vā. ‘‘Na santi kāmā manujesū’’ti desanāsīsametaṃ, nicchayena kāmā aniccāyeva. Maccu dhīyati etthāti maccudheyyaṃ. Na puna āgacchati ettha taṃ apunāgamanaṃ. Apunāgamanasaṅkhātaṃ nibbānaṃ anupagacchanato. Nibbānaṃ hītiādi vuttassevatthassa vivaraṇaṃ. Baddhoti paṭibaddhacitto. Pamattoti vossaggapamādaṃ āpanno.
34.可恋者谓可爱。又即为所喜，美好等诸五根所摄境界。其亦谓求债欲，或执迷欲。曰“人在世间无有欲”，是教之所说，断然谓欲无常。谓死灭智慧，死灭意。复无再还，此谓不可复来。不可复来谓涅槃，无来趣者故。涅槃故释此。缚者谓心有缚。失念谓疏逸怠衰。
Taṇhāchandatojātaṃ tassa visesapaccayattā. Icchitaṃ hanatīti aghaṃ, dukkhaṃ. Idha pana anavasesapariyādānavasena pañcupādānakkhandhā dukkhanti. Chandavinayā aghavinayoti hetunirodhena hi phalanirodho, evaṃ saupādisesanibbānaṃ vatvā aghavinayā dukkhavinayoti anupādisesanibbānaṃ vadati.
由渴爱之所生，此具特殊因缘。欲望受害谓恶、苦。此有五取蕴不尽之故──因五蕴取聚皆苦也。以渴爱罢断为苦灭之因，故曰有漏则苦灭，无漏则言无漏灭。
Citrānīti kilesakāmāpi vedanādiṭṭhisampayogabhedena honti, ākārabhedena ca atthi savighātāvighātāti tato visesetuṃ ‘‘ārammaṇacittānī’’ti vuttaṃ. Saṅkappitarāgoti subhādivasena saṅkappitavatthumhi rāgo. Kilesakāmo kāmoti vutto tassevidha visesato kāmabhāvasiddhito. Pasūrasuttena vibhāvetabbo ‘‘na te kāmā’’tiādinā tassa vatthumhi āgatattā. Idāni tamatthaṃ saṅkhepeneva vibhāvento ‘‘pasūraparibbājako hī’’tiādimāha. Na te kāmā yāni citrāni loketi te ce kāmā na honti, yāni loke citrāni rūpādiārammaṇāni. Vedesīti kevalaṃ saṅkapparāgañca kāmaṃ katvā vadesi ce. Hehintīti bhaveyyunti attho. Suṇanto saddāni manoramāni, satthāpi te hehiti kāmabhogīti paccekaṃ gāthā, idha pana saṃkhipitvā dassitā. Dhīrā nāma dhitisampannāti āha ‘‘paṇḍitā’’ti.
“Citrāni”者，也是指烦恼之欲，乃依受等境界与识的结合之差异而有差别，且因形态之不同，又分为有害无害两类，故特别称为“心所随缘”。所谓“有染之意”者，是指欲等恶心所产生的染污。欲欲亦称为“欲”，此指特殊之欲欲状态。应以俗语分解，如“非彼诸欲”者，揭示其义。今此以略说，谓类似游方僧等贪欲等者。非彼诸欲者，是谓世间中染污之欲；若欲非彼，则为世间之诸形色境等。唯说“受”者，仅指由思惟与爱作欲，若言“可灭”，是说得正确。闻诸悦耳之声，师亦说此等欲，是个人偈颂，此处仅略示也。所谓“智者”即有定力之义，故称“智者”。
Tassāti yo pahīnakodhamāno sabbaso saṃyojanātigo nāmarūpasmiṃ asajjanto rāgādikiñcanarahito, tassa. Mogharājā nāma thero bāvarībrāhmaṇassa paricārakānaṃ soḷasannaṃ aññataro. Yathānusandhiṃ appatto sāvasesa-attho, kiñci vattabbaṃ atthīti adhippāyo . Sabbaso vimuttattāva devamanussā namassanti, ye taṃ paṭipajjanti. Tesaṃ kiṃ hoti? Kiñcipi na siyāti ayamettha atthaviseso? Dasabalaṃ sandhāyevamāha ukkaṭṭhaniddesena. Anupaṭipattiyāti paṭipattiṃ anugantvā paṭipajjanena. Namassanti taṃ pūjenti.
“诸谓”者，指一切瞋恚已断，完全超越一切结，於名色不依止，无嗔恚等者也。莫罗王者，为巴瓦利婆罗门侍者之中年男子。此义详尽而完备，是为主旨。广大解脱之故，天人与人皆顶礼，护持修行者。问其所成果否？寂灭无一存留，乃此处之特别义。为称十种威力，此喻如同高耸。所谓随行，是指依循行持之意。顶礼即表示敬奉。
Catusaccadhammaṃ jānitvāti tena paṭividdhaṃ catusaccadhammaṃ paṭivijjhitvā. Tathā ca buddhasubuddhatāya nibbematikā hontīti āha ‘‘vicikicchaṃ pahāyā’’ti. Tato paraṃ pana anukkamena aggamaggādhigamena saṅgātigāpi honti. Asekkhadhammapāripūriyā pasaṃsiyā viññūnaṃ pasaṃsāpi hontīti.
所谓知晓四圣谛者，是已明了四圣谛，亦即了解四圣谛之义。又谓由于觉悟如来智慧，涅槃乃至彼岸方能成就，故称曰“放下疑惑”。继而，随着正道之渐进修习，终能超越诸恶得证极果。此时内证道德完善，广受称赞，亦获智者称誉。
Nasantisuttavaṇṇanā niṭṭhitā. · 《无有经》注释完毕。
5. Ujjhānasaññisuttavaṇṇanā5. 嫌责想经注释
§35
35. Ujjhānavasena pavattā saññā etesaṃ atthi, ujjhānavasena vā sañjānantīti ujjhānasaññī. Kārayeti katānaṃ pariyantaṃ kārayeti attho. Pariyantakāritanti paricchinnakāritaṃ parimitavacananti attho. Paṃsukūlādipaṭipakkhanayena pattuṇṇadukulādi vuttaṃ. Nāmaṃ gahitanti etena ‘‘ujjhānasaññikā’’ti ettha ka-saddo saññāyanti dasseti.
三十五。由于诚念而生起之识有此性质，亦可称为由诚念而生之认识，谓诚念识。所谓“作令者”，即指令成之义。所谓终止成者，指终结且限定之意思。犊子衣等虽然粗劣，仍为染污的遮蔽，此处借以喻示。名称由此而得，称此心识为“诚念识”。此处“卡”音代表心识之义。
Aññenākārena bhūtanti attanā pavediyamānākārato aññena asuddhena ākārena vijjamānaṃ upalabbhamānaṃ attānaṃ. Vañcetvāti palambhetvā. Tassa kuhakassa. Taṃ catunnaṃ paccayānaṃ paribhuñjanaṃ. Parijānantīti tassa paṭipattiṃ paricchijja jānanti. Kārakoti sammāpaṭipattiyā kattā, sammāpaṭipajjitāti attho.
指依他缘而生起，或自生，亦由别相不净影响而识自身显现。所谓“失落者”，即指衰退之义。此为四因缘彼此相互摄取之表现。所谓“知晓”，乃明知其行之义。所谓“作为者”，即依正行持而为事，含义为“正依行持者”。
Idanti liṅgavipallāsena vuttaṃ, ayanti attho. Dhammānudhammapaṭipadāti nibbānadhammassa anucchavikatāya anudhammabhūtā paṭipadā. Paṭipakkhavidhamane asithilatāya daḷhā. Bhāsitamattena ca savanamattena cāti ettha ca-saddo visesanivattiattho. Tena bhāsitassa sutassa ca sammāpaṭipattivisesaṃ nivatteti. Lokapariyāyanti lokassa parividhamanaṃ uppādanirodhavasena saṅkhārānaṃ parāvuttiṃ. Tenāha ‘‘saṅkhāralokassa udayabbaya’’nti. Svāyamattho saccapaṭivedheneva hotīti āha ‘‘catusaccadhammañca aññāyā’’ti . Evaṃ na kubbantīti attani vijjamānampi guṇaṃ anāvīkaronto ‘‘yathā tumhe vadatha, evaṃ na kubbantī’’ti avijjamānataṃ byākarotīti attho.
此处以相异为说，义即此也。谓依法顺法之行，乃以涅槃法为本，顺法行之。揭示对立现象之断灭稳固无错。称之为言语及听闻之依，表此二语义相从。谓正语所宣说经文，具正行持之特征。所谓“世界游行”，即诸行随因缘生灭之遍行。故谓“诸行世界之生灭”。自性乃由实相洞察而知，故称“识知四圣谛”。因未破坏其自性，虽在世间作用，犹示智者不恶其理，乃至教诲曰“如汝所说，勿心生恶”，乃揭示愚昧境界之义也。
Akārakamevāti dosaṃ akārakameva. Accayassa paṭiggaṇhanaṃ nāma adhivāsanaṃ, evaṃ so desakena desiyamāno tato vigato nāma hoti. Tenāha ‘‘paṭiggaṇhātūti khamatū’’ti.
所谓『非造作法』者，即毒恚也是非造作法。所谓恒存之法的收摄，称为依止。由此，依止被如是说法者所宣说，则称为已超脱者。因而示说『收摄者，即能忍者』。
Sabhāvenāti sabhāvato. Ekasadisanti paresaṃ cittācāraṃ jānantampi ajānantehi saha ekasadisaṃ karontā. Paratoti pacchā. Kathāya uppannāyāti ‘‘kassaccayā na vijjantī’’tiādikathāya pavattamānāya ‘‘tathāgatassa buddhassā’’tiādinā buddhabalaṃ buddhānubhāvaṃ dīpetvā. Khamissāmīti accayadesanaṃ paṭiggaṇhissāmi. Tappaṭiggaho hi idha khamananti adhippetaṃ, satthā pana sabbakālaṃ khamo eva.
所谓『自相』者，即本性。所谓同相，是指即便彼此了解或不了解他人的心行，却仍与之行为同相。所谓『彼后』是指之后。『因某论说而生』者，指以『无所有者不存在』等论说正在展开时，依靠『如来世尊』等所显现的佛力、佛的教诲，发出『我将能够忍受』的宣说。因依止的指导，谓之收摄，收摄即为忍受，此中所指的忍乃至尊师常恒为之。
Kopo antare citte etassāti kopantaro. Doso garu garukātabbo assāti dosagaru. ‘‘Paṭimuccatī’’ti vā pāṭho, ayameva attho. Accāyikakammanti sahasā anupadhāretvā kiriyā. No cidhāti no ce idha. Idhāti nipātamattaṃ. Apagataṃ apanītaṃ. Doso no ce siyā, tena pariyāyena yadi aparādho nāma na bhaveyyāti. Na sammeyyuṃ na vūpasameyyuṃ. Kusaloti anavajjo.
所谓愤怒，即心中之相忿恚。所谓毒恚，应视为重、难承受之烦恼。经文中或作『被释放』，义相同。所谓重惱业者，即指突然间不加顾虑而行之业。此处『不然则』指此即词汇之简约形式。此谓从前已远离、未曾生起者。若无愤怒，则以此类推，若罪不成立，即不会亲近亦不会断灭。所谓善者，为无过失者。
Dhīro satoti padadvayena vaṭṭachindaṃ āha. Ko niccameva paṇḍito nāmāti atthoti ‘‘kassaccayā’’tiādikāya pucchāgāthāya attho. Dīghamajjhimasaṃvaṇṇanāsu tathāgata-saddo vitthārato saṃvaṇṇitoti āha ‘‘evamādīhi kāraṇehi tathāgatassā’’ti. Buddhattādīhīti ādi-saddena ‘‘bodhetā pajāyā’’tiādinā (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97) niddese āgatakāraṇāni saṅgayhanti. Vimokkhaṃ vuccati ariyamaggo, tassa anto aggaphalaṃ, tattha bhavā paṇṇatti, tassā vasena. Evaṃ buddhabalaṃ dīpeti. Idāni khittaṃ saṅkhepena saṃharāpitaṃ hotīti dasseti.
圣者以两个词汇『智慧者』断疑义。所谓智慧者，乃指『因某论说』之询问偈语之义。扩展释说于长中略说文中，以佛之名称详尽诠释，故谓『由如此等因缘生起如来者』。名称如佛陀果位者，依其起缘宣说『觉者之生』等含义。犹如大、小注释论中所引释义，谓因缘集合而生起启示。所谓解脱者，是指圣者之道，其终极果为道果，亦称存在之说。而佛力如是发显。今已作简要整理，聚敛说明。
Ujjhānasaññisuttavaṇṇanā niṭṭhitā. · 嫌责想经注释完毕。
6. Saddhāsuttavaṇṇanā6. 信经注释
§36
36.Tatvassāti o-kārassa va-kārādesaṃ a-kārassa ca lopaṃ katvā niddesoti āha ‘‘tato assā’’ti. ‘‘Tatassā’’ti vā pāṭho, tatoti ca saddhāhetūti attho. Nānupatantīti na vattanti. Pamādaṃ karontīti pamajjanti, micchā paṭipajjantīti attho. Lakkhaṇānīti aniccādilakkhaṇāni. Upanijjhāyatīti upecca ñāṇacakkhunā pekkhati, anupassatīti attho. Āgatakiccanti āhatakiccaṃ, ayameva vā pāṭho. Sādhetīti asammohapaṭivedhavasena nipphādeti, tathalakkhaṇaṃ nirodhasaccaṃ upanijjhāyatīti ayamattho maggepi vattabbo tena vinā asammohapaṭivedhassa asambhavato. Kasiṇārammaṇassāti idaṃ lakkhaṇavacanaṃ. Akasiṇārammaṇasamāpattiyopi hi santīti. Yathā ca kasiṇārammaṇāni aṭṭhannaṃ samāpattīnaṃ avasesānañca tadārammaṇānaṃ paccavekkhaṇavasena cittānaṃ, evaṃ tena tāni ārammaṇāni gahitānīti ‘‘kasiṇārammaṇassa’’icceva vuttaṃ. Paramaṃ uttamaṃ sukhanti vattabbato paramasukhaṃ arahattaṃ.
所谓法义，是指去除否定标记『非』与肯定标记『有』，以此作示意，谓云『于是就有』。亦有写作『于是它有』者。此谓信心因。所谓不相违者，即不存在。所谓行愚昧者，谓于烦恼作行。误行恶道者。所谓诸相，即无常等诸特征。所谓超越，是指以智慧之眼远离不观察者之义。所谓到来所作业，即所做之业，此或有异文。所谓成就，以断灭无惑之功德而标示。此理义即灭谛之诸特征，谓于道亦当如是理解，因不具断灭无惑则无法证得。所谓基境，是指标志。于无基境亦不可得。以算数比喻，是指八类基境中未达成部分之余类基境，频频回顾诸心，亦复如是，故谓取此为基境。最高最上之恒安乐者，即阿拉汉果德玛者。
Saddhāsuttavaṇṇanā niṭṭhitā. · 信经注释完毕。
7. Samayasuttavaṇṇanā7. 时经注释
§37
37.Udānaṃpaṭiccāti ukkākaraññā jātisambhedaparihāranimittaṃ attano vaṃsaparisuddhaṃ nissāya vuttaṃ pītiudāhāraṃ paṭicca gottavasena ‘‘sakkā’’ti laddhanāmānaṃ. Yadi ekopi janapado, kathaṃ bahuvacananti āha ‘‘ruḷhīsaddenā’’ti. Akkharacintikā hi īdisesu ṭhānesu yutte viya saliṅgavacanāni icchanti, ayamettha ruḷhī yathā ‘‘avantī kurū’’ti, tabbisesane pana janapadasadde jātisaddatāya ekavacanameva. Aropimeti kenaci na ropime.
第37节『由欢喜而发』者，意指破除生死差别之因素，依自家族清净之根基说出欢喜本量之缘故。依根基故又称为『可能者』。若一国独存，复何多说复数名呢？经文中写作『以魔疾之声』，犹如语音文字符号所连写之复数型，殊因当地语言习惯所致，如同『avantī kurū』，其特指国名中的语音恰为单数形式。『加以』用为附着非贴合。
Āvaraṇenāti setunā. Bandhāpetvāti paṇḍupalāsapāsāṇamattikakhaṇḍādīhi āliṃ thiraṃ kārāpetvā. Sassāni kārentīti jeṭṭhamāse kira ghammassa balavabhāvena himavante himaṃ vilīyitvā sanditvā anukkamena rohiṇiṃ nadiṃ pavisati, taṃ bandhitvā sassāni kārenti. ‘‘Jātiṃghaṭṭetvā kalahaṃ vaḍḍhayiṃsū’’ti saṅkhepena vuttamatthaṃ pākaṭataraṃ kātuṃ ‘‘koliyakammakarā vadantī’’ti āha. Niyuttaamaccānanti tasmiṃ sassaparipālanakamme niyojitamahāmattānaṃ.
遮蔽者谓之障碍。拘束者谓之用绳索、木棍、石块、泥土等使其固定稳固。所谓造雪之事，据言大寒月里，寒力强盛，冰雪在喜马拉雅山融化，流淌至终年流水的河流中，将其束缚形成冰凌，即为障碍。因造雪，族群纷争增长。简略言之，为使意义更明显，曰：“迦利耶工匠作此。”所谓守护雪族者，即受命专司守护雪的部族长官。
Tīṇi jātakānīti ‘‘kuṭhārihattho puriso’’tiādinā phandanajātakaṃ (jā. 1.13.14 ādayo) ‘‘duddubhāyati bhaddante’’tiādinā duddubhajātakaṃ, (jā. 1.4.85 ādayo) ‘‘vandāmi taṃ kuñjarā’’tiādinā laṭukikajātakanti (jā. 1.5.39 ādayo) imāni tīṇi jātakāni. Dve jātakānīti –
三则本生故事者，谓如“锄手男子”始的农具本生（本生经第1部第13经第14则起），“施恶害者”始的恶行本生（本生经第1部第4经第85则起），“供养象母”始的象母本生（本生经第1部第5经第39则起），此三个本生故事也。谓两则本生故事者──
‘‘Sādhu sambahulā ñātī, api rukkhā araññajā;
“善哉亲族众多，亦有树林生者；
Vāto vahati ekaṭṭhaṃ, brahantampi vanappati’’nti. –
风吹相聚，虽死亦为林木之主”。──
Ādinā rukkhadhammajātakaṃ (jā. 1.1.74).
起自此，谓树木本生故事（本生经第1部第1经第74则起）。
‘‘Sammodamānā gacchanti, jālamādāya pakkhino;
“欢喜前行，携网翅飞”。
Yadā te vivadissanti, tadā ehinti me vasa’’nti. (jā. 1.1.33) –
『尔时有纷争者，即彼时彼等言：‘请来住于我左右。’』
Ādinā sammodamānajātakanti imāni dve jātakāni.
『这是起首欢喜而生之本生，谓此二种本生。』
‘‘Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;
『身上杖威显畏惧，诸人睹我为有智，
Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā’’ti. (su. ni. 941) –
我将宣说精进心，如我早已自觉悟。』
Ādinā attadaṇḍasuttaṃ.
『此则以身杖威显畏惧为初首本生。』
Tenāti bhagavatā. Kalahakaraṇabhāvoti kalahakaraṇassa atthibhāvo. Mahāpathaviyā mahagghe khattiye kasmā nāsethāti dassetvā kalahaṃ vūpasametukāmo bhagavā pathaviṃ nidassanabhāvena gaṇhīti dassento ‘‘pathavī nāma kiṃ agghatī’’tiādimāha. Aṭṭhāneti akāraṇe. Veraṃ katvāti virodhaṃ uppādetvā. Taṃtaṃpalobhanakiriyāya parakkamantiyo ‘‘ukkaṇṭhantū’’ti sāsanaṃ pesenti. Kuṇāladaheti kuṇāladahatīre patiṭṭhāya. Pucchitaṃ kathesi anukkamena kuṇālasakuṇarājassa pucchāpasaṅgena kuṇālajātakaṃ (jā. 2.21.kuṇālajātaka) kathessāmīti. Anabhiratiṃ vinodesi itthīnaṃ dosadassanamukhena kāmānaṃ ādīnavokārasaṃkilesavibhāvanavasena. Purisapurisehīti kosajjaṃ viddhaṃsetvā purisathāmabrūhanena uttamapurisehi no bhavituṃ vaṭṭatīti uppannacittā . Avissaṭṭhasamaṇakammantā apariccattakammaṭṭhānābhiyogāti attho. Nisīdituṃ vaṭṭatīti bhagavā cintesīti yojanā.
『“十”者，世尊所说，是纷争制造之意，即纷争制造者之义。彼大地宏阔广大，王族中谁不应尊重？欲示宁息纷争，世尊以大地作示范，教示曰：“所谓大地，何曾受伤？”以此为喻。八断指不作报。造怨即生敌对。对于纠缠贪婪之行者，外人以“愤恼者”贻以教诫。所谓“铁钯火烧”，以铁钯烧灼之岸为喻。问者因缘是乎，将因缘归于铁钯鸟王的故事（见《本生经》第二册第21本铁钯本生），以此说明。世尊愉悦使女众无嗔恨之色，能断贪欲之根，断除因果。彼等激烈争斗，先刺伤他人，复以威仪高扬劝他人勿成恶人，生起善念。所谓非安稳的沙门行为，则为邪行。坐不适宜则生绞索，世尊深思此理并广泛施教。』
Paduminiyanti padumavane. Vikasiṃsu guṇagaṇavibodhena. Ayaṃimassa…pe… na kathesīti iminā sabbepi te bhikkhū tāvadeva paṭipāṭiyā āgatattā aññamaññassa lajjamānā attanā paṭiladdhavisesaṃ bhagavato nārocesunti dasseti. Khīṇāsavānantiādinā tattha kāraṇamāha.
云莲者生于莲林中，因其诸德之明朗而开显。此处所说之人不言‘‘此为彼者’’等语，指所有比库皆以此法修行，相互谦恭，自己却自取殊胜差别，示现此义。所谓无余烦恼者即由此故。
Osaṭamatteti bhagavato santikaṃ upagatamatte. Ariyamaṇḍaleti ariyapuggalasamūhe. Pācīnayugandharaparikkhepatoti yugandharapabbatassa pācīnaparikkhepato, na bāhirakehi vuccamānaudayapabbatato. Rāmaṇeyyakadassanatthanti buddhuppādapaṭimaṇḍitattā visesato ramaṇīyassa lokassa ramaṇīyabhāvadassanatthaṃ. Ullaṅghitvāti uṭṭhahitvā. Evarūpe khaṇe laye muhutteti yathāvutte candamaṇḍalassa uṭṭhitakkhaṇe uṭṭhitavelāyaṃ uṭṭhitamuhutteti uparūparikālassa vaḍḍhitabhāvadassanatthaṃ vuttaṃ.
所谓彼方处，即指世尊所居之地。圣众群聚，称为圣坛。所谓西南麓，即指麓西部之山，不称外界的东侧山。观赏取悦者，为显现佛出世之殊胜、令世间殊胜而设的缘起。所谓‘‘跳过’’者，谓超越升起。此处说当月环升起瞬时，以及上下时间之间的增益之显，即此意所指。
Tesaṃ bhikkhūnaṃ jātiādivasena bhagavato anurūpaparivārabhāvaṃ dassento ‘‘tatthā’’tiādimāha. Mahāsammatassa vaṃse uppannotiādi kulavaṃsasuddhidassanaṃ. Khattiyagabbhe jātoti idaṃ satipi jātivisuddhiyaṃ mātāpitūnaṃ vasena avisuddhatā siyāti tesampi ‘‘avisuddhatā natthi imesa’’nti visuddhidassanatthaṃ vuttaṃ. Satipi ca gabbhavisuddhiyaṃ katadosena missakattā arajjārahatāpi siyāti ‘‘tampi natthi imesa’’nti dassanatthaṃ ‘‘rājapabbajitā’’tiādi vuttaṃ.
世尊以出生等差别示现比库群中不同烦恼根本，即言‘‘是处’’等。大圣世系，示现山门世家纯正。所谓王族中母腹出身，不过实为母亲与父亲之不净状态，无此纯净。又言王出家语，旨在示现‘‘此等无纯净’’。以寿命与辈分示现出家为王者。
Sāmantāti samīpe. Caliṃsūti uṭṭhahiṃsu. Kosamattaṃ ṭhānaṃ saddantaraṃ, ‘‘saddasavanaṭṭhānameva saddantara’’nti apare. Tikkhattuṃ tesaṭṭhiyā nagarasahassesūti jambudīpe kira ādito mahantāni tesaṭṭhi nagarasahassāni uppannāni, tathā dutiyaṃ, tathā tatiyaṃ. Taṃ sandhāyāha ‘‘tikkhattuṃ tesaṭṭhiyā nagarasahassesū’’ti. Tāni pana sampiṇḍetvā satasahassato paraṃ navasahassādhikāni asītisahassāni. Navanavutiyā doṇamukhasatasahassesūti navasatasahassādhikesu navutisatasahassesu doṇamukhesu. Doṇamukhanti ca mahānagarassa āyuppattiṭṭhānabhūtaṃ pādanagaraṃ vuccati. Chanavutiyā paṭṭanakoṭisatasahassesūti chakoṭisatasahassaadhikesu navutikoṭisatasahassapaṭṭanesu. Tambapaṇṇidīpādichapaṇṇāsāya ratanākaresu. Evaṃ pana nagara-doṇamukhapaṭṭana-ratanākarādibhāvena kathanaṃ taṃtaṃadhivatthāya vasantīnaṃ tāsaṃ devatānaṃ bahubhāvadassanatthaṃ. Yadi dasasahassacakkavāḷesu devatā sannipatitā. Atha kasmā pāḷiyaṃ ‘‘dasahi ca lokadhātūhī’’ti? Vuttanti āha ‘‘dasasahassa…pe… adhippeta’’nti. Tena sahassilokadhātu idha ‘‘ekā lokadhātū’’ti veditabbā.
所谓邻近，即附近之意。‘‘起立’’者谓站立。所谓土地与言语，言‘‘语即声音之场所’’亦复有人言。谓举马六十万座城，犹如锡兰岛始为巨大，此乃首城。次有二城，第三亦如是。论者据此言‘‘有六十万座城’’。诸城汇聚至百万，并更至九十万之上，九万多城。谓‘‘诸城出入口’’者，指大城中心步行组成之市区。更加尺码度量，称曰城邑城市、若干城镇、宝石矿藏等。依此以叙述诸众生众神多样，以示多相。若论十诸千旋转诸天所会聚者，何以巴利语称作‘‘有十世界界’’？答曰十千众主宰，故所谓十千世界界。此以千为世界诸界之义辨明。
Lohapāsādeti sabbapaṭhamakate lohapāsāde. Brahmaloketi heṭṭhime brahmaloke. Yadi tā devatā evaṃ nirantarā hutvā sannipatitā, pacchā āgatānaṃ okāso eva na bhaveyyāti codanaṃ sandhāyāha ‘‘yathā kho panā’’tiādi.
所谓铁宫乃指最初造立之铁质宫殿。所谓梵天界即最低层梵天界。若诸天如此恒常共集，则后来的众生皆无立足之地。由此故而诘问作‘‘如彼是则……’’等以为考据。
Suddhāvāsakāye uppannā suddhāvāsakāyikā. Tāsaṃ pana yasmā suddhāvāsabhūmi nivāsaṭṭhānaṃ, tasmā vuttaṃ ‘‘suddhāvāsavāsīna’’nti. Āvāsāti āvāsaṭṭhānabhūtā. Devatā pana orambhāgiyānaṃ itaresañca saṃyojanānaṃ samucchinnaṭṭhena suddho āvāso vihāro etesanti suddhāvāsā. Mahāsamāgamaṃ ñatvāti mahāsamāgamaṃ gatāti ñatvā.
所谓清净所住者，谓其地净洁清净住处。由此处净土而名清净所住者。所谓住所，谓居住之地。天中诸净住为一切忧染束缚断绝后之净住，是所谓清净所住。知晓大集会者，即谓了知大集会已至也。
Puratthimacakkavāḷamukhavaṭṭiyaṃ otari aññattha okāsaṃ alabhamāno. Evaṃ sesāpi. Maṇivammanti indanīlamaṇimayaṃ kavacaṃ. Buddhānaṃ abhimukhabhāgo buddhavīthi, sā yāva cakkavāḷā uttarituṃ na sakkā. Mahatiyā buddhavīthiyāvāti buddhānaṃ santikaṃ upasaṅkamantehi tehi devabrahmehi valañjitabuddhavīthiyāva.
向东转轮王面前展开的轮回，是不再被别处机遇所染污的。此理亦然。所谓玛尼瓦姆塔，即以燃灯宝石所制的护身甲。佛陀们所面向的通路称为佛道，此道广大无边，如同转轮王向北行进般难以逾越。说“大佛道”者，即指诸佛所亲近而前行的道，众天人、梵天环绕其左右，恰似环绕着广大佛道的护卫。
Samiti saṅgati sannipāto samayo, mahanto samayo mahāsamayoti āha ‘‘mahāsamūho’’ti. Pavaddhaṃ vanaṃ pavananti āha ‘‘vanasaṇḍo’’ti. Devaghaṭāti devasamūhā. Samādahaṃsūti samāhitaṃ lokuttarasamādhiṃ suṭṭhu appitaṃ akaṃsu. Tathā samāhitaṃ pana samādhinā niyojitaṃ nāma hotīti vuttaṃ ‘‘samādhinā yojesu’’nti. Sabbesaṃ gomuttavaṅkādīnaṃ dūrasamussāritattā attano…pe… akariṃsu. Vinayati asse etehīti nettāni, yottāni. Avīthipaṭipannānaṃ assānaṃ vīthipaṭipādanaṃ rasmiggahaṇena hotīti ‘‘yottāni gahetvā acodento’’ti vatvā taṃ pana acodanaṃ avāraṇamevāti āha ‘‘acodento avārento’’ti.
会合、集合、相聚即为时代，大时代亦称为大集会。曰‘大集会’。呼啸的林海曰‘林海围绕’。天众群居曰‘天众’。所谓‘聚集庄严’，指的是精进修得的高级出世定。因依此定而治心肃敬，是谓‘由定相制’。牛群、驴群等因远方集结而行，意谓诸众集合不散。‘拘留’是从眼、鼻所执持者；‘牵制’是指受到阻碍而不通行。深入实修正见者的行进障碍即为有束缚之处，有拘禁之所谓“牵制”，谓对此障碍者尚有纠缠如‘诘责纠缠’之状，故所谓‘纠缠拘留’。
Yathā khīlaṃ bhittiyaṃ, bhūmiyaṃ vā ākoṭitaṃ dunnīharaṇaṃ, yathā ca palighaṃ nagarappavesanivāraṇaṃ, yathā ca indakhīlaṃ gambhīranemi sunikhātaṃ dunnīharaṇaṃ, evaṃ rāgādayo sattasantānato dunnīharaṇā nibbānanagarappavesanivāraṇā cāti te ‘‘khīlaṃ palighaṃ indakhīla’’nti ca vuttā. Ūhaccāti uddharitvā. Taṇhāejāya abhāvena anejā. Paramasantuṭṭhabhāvena cātuddisattā appaṭihatacārikaṃ caranti. Buddhacakkhu-dhammacakkhu-dibbacakkhu-samantacakkhu-pakaticakkhūnaṃ vasena pañcahi cakkhūhi. Sudantā kutoti āha ‘‘cakkhutopī’’ti. Chandādīhīti chandādīnaṃ vasena na gacchanti na vattanti. Na āgacchanti anuppādanato. Āgunti aparādhaṃ.
犹如钉子刺入砖基或被包围的土地难以夺取，犹如车辐挡住城门无法入内，犹如深深镶嵌的坚固钉子难以抢夺，诸如贪欲等烦恼，根植于众生中，犹如难以进入涅槃之城门。所谓“钉子、阻塞、深入钉”是此义。‘举取’意为拔出。由渴爱生起之所，由无爱终止。最高满足之境界称为四方平和，不为对境所扰。佛眼、法眼、神通眼、遍见眼及解脱眼合称五种眼目。问“为何完整？”谓因五眼俱足。贪欲等五眼所执者不行不动及不来，是因无条件的缺乏，是谓不来入者不致过失。
Sabbasaṃyogāti vibhattilopena niddeso, sabbe saṃyogeti attho. Visajjāti visajjitvā. Evampīti imāyapi gāthāya vasena ‘‘āguṃ na karotī’’ti pade.
‘一切结合’是指因执著而产生的结合体，消除即为断灭。‘释怀’是弃离。故此处以诗句为凭，言‘不招恶’。
Gatāseti gatā eva. Na gamissanti pariniṭṭhitasaraṇagamanattā. Lokuttarasaraṇagamanañhettha adhippetaṃ. Tenāha ‘‘nibbematikasaraṇagamanena gatā’’ti. Te hi niyamena apāyaṃ na gamissanti, devakāyañca paripūressanti. Ye pana lokiyena saraṇagamanena buddhaṃ saraṇaṃ gatā, na te gamissanti apāyaṃ, sati ca paccayantarasamavāye pahāya mānusaṃ dehaṃ devakāyaṃ paripūressantīti. Tenāha so brahmā ‘‘ye keci buddhaṃ…pe… paripūressantī’’ti.
‘往已去者’即已去者。非归入证得之净处，不谓为出世净处之行。此处‘证得出世净处之行’为其正趣。故言‘以涅槃净处之行而去’。彼等因规律不入恶道，且充满天身。若世间之行而来皈依佛者，不入恶道，因有善业缘故当舍弃人身，转生天身而圆满。是故梵天言‘诸位凡夫皈依佛者，终必圆满天身’。
Samayasuttavaṇṇanā niṭṭhitā. · 时经注释完毕。
8. Sakalikasuttavaṇṇanā8. 萨咖利咖经注释
§38
38.Tanti uyyānaṃ saṅkhaṃ gatanti sambandho. Dhanunā sarena gahanti pothayanti bādhentīti dhanuggahā. Taṃ sampaṭicchīti tassā silāya heṭṭhābhāgena uggantvā sampaṭicchi. Satthu puññānubhāvena upahatattā sayampi paripatantī vātaṃ upatthambheti. Abhihani satthārā anāvajjitattā. Tañca kho kammaphalavasenāti daṭṭhabbaṃ. Tato eva tato paṭṭhāya bhagavato aphāsu jātanti etenapi upādiṇṇakasarīre nāma aniṭṭhāpi samphassakā patanti eva tathārūpena kammunā katokāseti dasseti. Ayaṃvihāroti gijjhakūṭavihāro. Ujjaṅgalo na kattabbaparo. Visamoti bhūmibhāgavasena visamo. Sivikākārena sajjito mañco eva mañcasivikā.
三十八、美丽园地中，弓箭手连结，此为连结。以箭射穿，损害阻碍，谓射箭伤害。此谓‘弓住’。岩石下方被顶住即为抵住。以佛之功德力护持，自身亦随风旋转、扶持，击打之佛师未被染污。此乃因业缘故所见。由此生起，佛陀贫穷之身偶然堕落俗身，此身虽非优良但亦因业力而如此，因业缘故堕落所作。此处所说的聚落，即为青蛙堆聚之地。不可轻视，席铺虽不正但就如不平之地上铺席。此乃乡村之床铺。
Bhusāti daḷhā. Dukkhāti dukkhamā duttitikkhā. Kharāti kakkasā. Kaṭukāti aniṭṭhā. Asātāti na sātā appiyā. Na appetīti na upeti. Na appāyantīti na khamanti. Vedanādhivāsanakhantiyā satisampajaññayuttattā sabbasattaṭṭhitāhārasamudayavatthujātassa ādīnavanissaraṇānaṃ pageva suppaṭividitattā yathā samudācāro cittaṃ nābhibhavati, evaṃ sammadeva upaṭṭhāpitasatisampajaññattā vuttaṃ ‘‘vedanādhivāsana…pe… hutvā’’ti. Apīḷiyamānoti abādhiyamāno. Kāmaṃ aniṭṭhāya vedanāya phuṭṭho tāya apīḷiyamāno nāma natthi, pariññātavatthukattā pana tassā vase avattamāno ‘‘avihaññamāno’’ti vutto. Tenāha ‘‘samparivattasāyitāya vedanānaṃ vasaṃ agacchanto’’ti.
土壤坚实。痛苦痛苦甚烈，伤害厉害。坚硬如刀刃。苦毒难受。不真实，不和悦。不接近，不去至。不放过，不容忍。由于对受的强烈执着与耐受力，依正念与正知而住，能断除一切有情存在之缘起本源所生的灾患。于此处，即使行为方式为心不受外境所胜，从而依正念正知之具足，故说“受强烈支配……之后”之辞。心虽被激怒，然心无障碍，因触及欲念不悦之受，内心虽被激怒，且能圆通知所缘境，故境转归安住，谓之“未烦恼”。由此说“受之转变为有情”，得受支配者之说明。
Sīhaseyyanti ettha sayanaṃ seyyā, sīhassa viya seyyā sīhaseyyā, taṃ sīhaseyyaṃ. Atha vā sīhaseyyanti seṭṭhaseyyaṃ uttamaseyyaṃ. Svāyamattho aṭṭhakathāyameva āgamissati. ‘‘Vāmena passena sentī’’ti evaṃ vuttā kāmabhogiseyyā. Dakkhiṇapassena sayāno nāma natthi dakkhiṇahatthassa sarīraggahaṇādiyogakkhamato. Purisavasena cetaṃ vuttaṃ. Ekena passena sayituṃ na sakkonti dukkhuppattito. Ayaṃ sīhaseyyāti ayaṃ yathāvuttā sīhaseyyā. Tejussadattāti iminā sīhassa abhītabhāvaṃ dasseti. Bhīrukajātikā hi sesamigā attano āsayaṃ pavisitvā utrāsabahulā santāsapubbakaṃ yathā tathā sayanti, sīho pana abhirukabhāvato satokārī bhikkhu viya satiṃ upaṭṭhapetvāva sayati. Tenāha ‘‘dve purimapāde’’tiādi. Purimapādeti dakkhiṇapurimapāde vāmassa purimapādassa ṭhapanavasena dve purimapāde ekasmiṃ ṭhāne ṭhapetvā. Pacchimapādeti dve pacchimapāde. Vuttanayeneva idhāpi ekasmiṃ ṭhāne ṭhapanaṃ veditabbaṃ. Ṭhitokāsasallakkhaṇaṃ abhīrukabhāveneva. Sīsaṃ pana ukkhipitvātiādinā vuttasīhakiriyā anutrāsapabujjhanaṃ viya abhīrukabhāvasiddhā dhammatāvasenevāti veditabbā. Sīhavijambhitavijambhanaṃ ativelaṃ ekākārena ṭhapitānaṃ sarīrāvayavānaṃ gamanādikiriyāsu yoggabhāvāpādanatthaṃ. Tikkhattuṃ sīhanādanadanaṃ appesakkhamigajātapariharaṇatthaṃ.
此处“狮卧”指卧具，即像狮头臂膀般之上佳卧具，称为狮卧。亦称上佳卧具。此训诂乃论书自家所授曰：左目视之为“欢欲享乐之卧”，右眼视则无对应之卧具，盖因右手身体支撑不便。男子侧卧时心意已说。单眼难以成眠，此即所说狮卧。焕发雄威之意由此显现。胆怯人等似野兽入其自处所，辗转不安随意卧息，而“狮”则执念稳固，正如慈善住世之比库般持念而卧。由此说“两前足”等解释。前足分左前足与右前足，置于一处称两前足；后足也同理。此处当察一处放置，显为稳固象征。如同发光耀眼形态，表明雄威。抬头等意象所谓狮行法，非自惊恐反为威严显现。狮吼声响、猛咬刺伤目的，也为抵御野兽攻击所需之表现。
Seti abyāvaṭabhāvena pavattati etthāti seyyā, catutthajjhānameva seyyā catutthajjhānaseyyā. Kiṃ panettha taṃ catutthajjhānanti? Ānāpānacatutthajjhānaṃ. Tato hi vuṭṭhahitvā vipassanaṃ vaḍḍhetvā anukkamena aggamaggaṃ adhigantvā tathāgato jātoti. ‘‘Tayidaṃ padaṭṭhānaṃ nāma, na seyyā, tathāpi yasmā ‘catutthajjhānā vuṭṭhahitvā samanantaraṃ bhagavā parinibbāyī’ti mahāparinibbāne (dī. ni. 2.219) āgataṃ. Tasmā lokiyacatutthajjhānasamāpatti eva tathāgataseyyā’’ti keci. Evaṃ sati parinibbānakālikāva tathāgataseyyāti āpajjati; na ca tathāgato lokiyacatutthajjhānasamāpajjanabahulo vihāsi. Aggaphalavasena pavattaṃ panettha catutthajjhānaṃ veditabbaṃ. Tattha yathā sattānaṃ niddupagamalakkhaṇā seyyā bhavaṅgacittavasena hoti, sā ca nesaṃ paṭhamaṃ jātisamanvayā yebhuyyavuttikā, evaṃ bhagavato ariyajātisamanvayaṃ yebhuyyavuttikaṃ aggaphalabhūtaṃ catutthajjhānaṃ tathāgataseyyāti veditabbā. Sīhaseyyā nāma seṭṭhaseyyāti āha ‘‘uttamaseyyā’’ti.
“生起自在”即卧具，此处指第四禅定坐具，称第四禅坐具。何谓第四禅？即入出息念第四禅也。此禅由破除烦恼后，随次增长通达究竟正道，如来因此而生。说：“此为根本，非卧具；虽如此，因大般涅槃经言‘第四禅生起后如来即涅槃’，故有学者谓此世间第四禅为如来安座。”因此涅槃时是如来安座，而非如来常在世间第四禅。此处第四禅乃有顶果之禅。依众生未出生之特征，此为头等出世世间（圣者）大道果报生起之第四禅，如来所坐。狮卧即是上妙卧具，谓为“上卧”。
‘‘Kālaparicchedaṃ katvā yathāparicchedaṃ uṭṭhahissāmī’’ti evaṃ tadā manasikārassa akatattā pāḷiyaṃ ‘‘uṭṭhānasaññaṃ manasikaritvā’’ti na vuttanti āha ‘‘uṭṭhānasaññanti panettha na vutta’’nti. Tattha kāraṇamāha ‘‘gilānaseyyā hesā’’ti. Sā hi cirakālappavattikā hoti.
“划分时段，依此时段起坐”如是说。因心念缺乏，巴利语中不言“起坐念”，而反说“念起坐观”。又说“念起坐”此处不说。其由有“病卧”所以称也，因此床有长期使用之特征。
Visuṃ visuṃ rāsivasena anāgantvā ekajjhaṃ puñjavasena āgatattā vuttaṃ ‘‘sabbāpi tā’’ti. Tenāha ‘‘sattasatā’’ti. Vikāramattampīti vedanāya asahanavasena pavattanākāramattampi. Susammaṭṭhakañcanaṃ viyāti sammaṭṭhasusajjitasuvaṇṇaṃ viya.
浊污污秽不断，虽少量聚集，仍称“众”（皆为污秽）。因而称之“七百”。变异为痛苦感受之兼性。犹如现成雅致珍宝，鲜艳美好。
Dhammālapananti asaṅkhārikasamuppannasabhāvālapanaṃ. Samullapitañhi ākārasamānavacanametaṃ. Nāgo viya vāti pavattatīti nāgavo. Tassa bhāvo nāgavatā. Vibhattilopena hesa niddeso, mahānāgahatthisadisatāyāti attho. Byattuparicaraṇaṭṭhenāti byattaṃ uparūpari attano kiriyācaraṇena. Ājānīyoti sammāpatitaṃ dukkhaṃ sahanto attanā kātabbakiriyaṃ dhīro hutvā nitthārako. Kāraṇākāraṇajānanenāti niyyānikāniyyānikakaraṇañātatāya. Tenevaṭṭhenāti appaṭisamaṭṭheneva. ‘‘Mutto moceyya’’ntiādi dhuravāhaṭṭhena. Nibbisevanaṭṭhenāti rāgādivisavigatabhāvena.
论法，即非假造之俱生法论述。乃扬盛之壮观比喻。似龙风吹起。其性称作“龙威”。引申指大龙象鼻类。分散出没之义，谓因个人行持作所成。称为“不被知”的坚忍，忍受苦痛，自身持戒如智者，终致灭度。因缘果报之所起，彼此呼应。如此程度之不动扰害，方能如说“脱离束缚”之最坚固者。清净灭除贪嗔等结缚。
Aniyamitāṇattīti anuddesikaṃ āṇāpanaṃ. Sāmaññakatopi samādhisaddo pakaraṇato idha visesatthoti āha ‘‘samādhinti arahattaphalasamādhi’’nti. Paṭippassaddhivasena sabbakilesehi suṭṭhu vimuttanti suvimuttaṃ. Abhinataṃ nāma ārammaṇe abhimukhabhāvena pavattiyā. Apanataṃ apagamanavasena pavattiyā, vimukhatāyāti attho. Lokiyajjhānacittaṃ viya vipassanā viya ca sasaṅkhārena sappayogena tadaṅgappahānavikkhambhanapahānavasena ca vikkhambhetvā na adhigataṃ na ṭhapitaṃ, kiñcarahi kilesānaṃ sabbaso chinnatāyāti āha ‘‘chinnattā vataṃ phalasamādhinā samāhita’’nti. Atikkamitabbanti ācārātikkamavasena laṅghitabbaṃ. Sā pana laṅghanā āsādanā ghaṭṭanāti āha ‘‘ghaṭṭetabba’’nti.
所谓不定止息者，是指无特定目标的入出息念。一般而言，“定”这个词在论义中有特别含义，因此说“定是阿拉汉果中的定”。依持心安静之方便，诸烦恼皆得圆满解脱，得以完全自在。所谓“依止”者，指依投向的对象及面向，称为“依止所在”。所谓“依离”者，是指以离开之势运作，意味着“解脱”。犹如世间禅定之心，观照与止息有缘由共同发生，通过舍弃缠缚和阻碍加以断除，未被取得、未被确立，亦即烦恼全然断尽，故云“断尽者正是以果定所定”。“超越”的说法，乃依行为超越之故，犹如逾越障碍者。此逾越名为“必当逾越”。
Pañcavedā nāma – iruvedo, yajuvedo, sāmavedo, āthabbaṇavedo, itihāso cāti evaṃ itihāsapañcamānaṃ vedānaṃ. ‘‘Cara’’nti vacanavipallāsena vuttanti āha ‘‘carantā’’ti, tapantāti attho. Hīnattarūpāti hīnādhimuttikatāya nihīnacittasabhāvā. Vimuttikatāya abhāvato nibbānaṅgamā na honti. Arahattādhigamakammassa abhabbatāya parihīnatthā. Ajjhotthaṭāti abhibhūtā. Tādiseheva sīlehīti gosīlādīhi. Baddhāti samādapetvā pavattanavasena anubaddhā. Lūkhaṃ tapanti attakilamathānuyogaṃ. Taṃ pana ekadesena dassento ‘‘pañcātapatāpana’’ntiādimāha. ‘‘Evaṃ paṭipannassa mokkho natthi, evaṃ paṭipannassa vaṭṭato mutti atthī’’ti vadantī sā attato sāsanassa niyyānabhāvo kathito nāma hotīti āha ‘‘sāsanassa niyyānikabhāvaṃ kathentī’’ti. Ādinti gāthādvayaṃ.
所谓五种经，是两部《律藏》、一部《梨俱吠陀》、一部《夜柔吠陀》和一部传说史书，共五种经。词“行”经常用反说称呼“行者”，意谓熬炼、苦行。所言“劣形”，指劣质及无正确信心；意指心性本劣。因无解脱性质者，不得入涅槃道。为阿拉汉果德之获得所毁坏。所谓“灼竟”，意谓被无明所蔽。此处即指五戒，含有守持婆罗门等戒。所谓“束缚”，谓被缚着发生并相续不断。苦恼处以一流液体示现，名曰“五毒煎熬”等。又说“行者无解脱之门，行者行转无解脱出口”者，指此本身对法之否定，称作“法之束缚”。因此有言“论法束缚以说”。开始则为双颂。
Sakalikasuttavaṇṇanā niṭṭhitā. · 萨咖利咖经注释完毕。
9. Paṭhamapajjunnadhītusuttavaṇṇanā9. 第一巴准那女经注释
§39
39.Cātumahārājikassāti cātumahārājikakāyikassa. Dhammo anubuddhoti catusaccadhammo pariññeyyādibhāvassa anurūpato buddho. Paccakkhamevāti parapattiyā ahutvā attapaccakkhameva katvā jānāmi. Dhammaṃ garahantā nāma saddadosavasena vā atthadosavasena vā garaheyyunti taṃ dassento ‘‘hīnakkhara…pe… kotivā’’ti āha. Sā pana ‘‘tesaṃ vigarahā dummedhatāya mahānatthāvahāvā’’ti dassentī devatā āha ‘‘dummedhā upenti roruva’’nti. Visuṃ hotīti avīcimahānirayato visuṃ eva hoti. Khantiyāti ñāṇakhantiyā. Upasamenāti rāgādīnaṃ sabbaso vūpasamena. Tenāha ‘‘ruccitvā’’tiādi.
39.所谓四大王天，是属于四大王天之身的。所谓具足法，是指与四圣谛（正知苦、集、灭、道）及其圆满本质相应者，此为佛陀之觉悟内容。所谓因果，谓因缘俱备时即作其果，我亲自见知。专指执著法之言，即由声实相、义实相而有所藏。言语虽有疵病，然为表现之用。天神说“破除彼等则出于愚痴，为大利吉兆”。所谓“清净”，即大地狱之清净。所谓“忍”，乃智慧忍耐。所谓“平伏”，即断除贪等诸烦恼。故称“乐意”等。
Paṭhamapajjunnadhītusuttavaṇṇanā niṭṭhitā. · 第一巴准那女经注释完毕。
10. Dutiyapajjunnadhītusuttavaṇṇanā10. 第二巴准那女经注释
§40
40.Buddhañcadhammañca namassamānāti buddhasubuddhataṃ dhammasudhammatañca ñatvā tadubhayaṃ namassamānā. Yasmā buddhe ca dhamme ca pasanno saṅghe ca pasanno eva hoti tassa suppaṭipattiyā vijānanato, tasmā so attho gāthāya ca-saddasaṅgahitoti dassento ‘‘ca-saddena saṅghañcā’’ti āha atthavatiyoti lokiyalokuttaraatthasaṅgahitā lokiyakusalalokuttaramaggasaṅgaṇhanato. Yaṃ dhammaṃ sā abhāsīti yaṃ tumhākaṃ dhammaṃ paṭivijjhitvā ṭhitā, sā mahākokanadā attano balānurūpaṃ abhāsi. Bahunāti nānappakārena. Pariyāyenāti kāraṇena. Tādisoti tathārūpo tathāpaṭividdhasacco atthadhammādīsu kusalo ekekaṃ padampi udāharaṇahetunigamanāni nīharanto ācikkhati deseti paññapeti paṭhapeti vivarati vibhajati uttānīkaroti. Tenāha ‘‘ayaṃ bhagavā’’tiādi. Etena ativiya vitthārakkhamo sugatadhammoti dasseti. Pariyāpuṭanti parivattitaṃ. Evaṃ vitthārakkhamaṃ dhammaṃ yasmā devadhītā ‘‘saṃkhittamatthaṃ lapayissāmī’’ti avoca, tasmā vuttaṃ ‘‘tassattha’’ntiādi.
40.谓礼敬佛及法，是指知晓佛陀的觉悟与法之真实、善法，进而礼敬二者。因见佛法俱具庄严，且对僧团欢喜，故此修行成就良好。由此说“以语音合诵”，意谓语句合成以礼拜僧团。谓“二者佛法”，指显现与真实相互印证，佛乃依此显现自身大力。谓多种言辞方式，意指多方面说明。谓详述，指以诸因缘、实证、义理及各类示例分明陈说教义。由此说“此为世尊所演说”，说明菩提树下的如来法门。谓广博无际，如佛子众所言，故云“于此教法中得略述”，继而示范教法内容。
Dutiyapajjunnadhītusuttavaṇṇanā niṭṭhitā. · 第二巴准那女经注释完毕。
Satullapakāyikavaggavaṇṇanā niṭṭhitā. · 萨图喇巴咖伊咖品释完毕。
5. Ādittavaggo
第五章 火焰经
1. Ādittasuttavaṇṇanā一、燃烧经释
§41
41.Sīsanti desanāpadeso, desanāya aññesupi vattabbesu kassacideva sīsabhāgena apadisanaṃ. Tenāha ‘‘rāgādīhī’’tiādi. Dānenāti attano santakassa paresaṃ pariccajanena. Taṃ pana pariccajanaṃ cetanāya hotīti āha ‘‘dānacetanāyā’’ti dānapuññacetanāti dānamayā puññacetanā dāyakasseva hoti taṃsantatipariyāpannattā. Nīhatabhaṇḍakanti ādittagehato bahi nikkhāmitaṃ bhaṇḍakaṃ. Etanti ‘‘dinnaṃ hotī’’tiādivacanaṃ. Adinneti dānamukhe aniyuñjite bhoge. ‘‘Antenā’’ti jīvitassa anto adhippetoti āha ‘‘maraṇenā’’ti. Mamāti pariggahitattā pariggahā, bhogā. Tepi kenaci ākārena vināsaṃ anupagatā maraṇena pahīyanti nāmāti vuttaṃ ‘‘corādīnaṃ vasena avinaṭṭhabhoge’’ti. Sobhanā aggabhūtā rūpādayo etthāti saggo, taṃ saggaṃ.
41.所谓阻止者，是指在教法中劝阻及告诫的言辞。此语有时也在他处用作说明若干劝导之句。又谓“贪欲等灼烧”等。所谓布施，即自我安乐以供养他人。此种供养是出于善心故，不是强迫。所谓“藏匿供养”，是指由火宅中带出之囊藏。谓所供养者被视为施舍而非自有。所谓“不取”，是指于布施现场不求享用。又谓“终结生命”，即以死亡为终点。所谓“我有”，谓因分别而取执、藏有与此乐。三种因不住有形之破坏而灭，作用即因死亡而离。故言“盗贼等众生，由其所有不净乐受终究灭绝”。华美初级形色诸天亦呼此为天界。
Ādittasuttavaṇṇanā niṭṭhitā. · 燃烧经释完毕。
2. Kiṃdadasuttavaṇṇanā二、施何经释
§42
42.Dve tīṇi bhattāni abhutvāti dve tayo vāre bhattāni abhuñjitvā. Uṭṭhātuṃ na sakkotīti uṭṭhātumpi na sakkotī, pageva aññaṃ sarīrena kātabbakiccaṃ dubbalabhāvato. Dubbalopi hutvāti bhuñjanato pubbe dubbalo hutvā balasampanno hoti. Evaṃ byatirekato anvayato ca āhārassa sarīre balavataṃ āha. Yasmā annado dāyako paṭiggāhakassa balado hoti, tasmā so āyatiṃ attano sarīre balado avināsavasena balassa rakkhako ca hoti. Tenāha bhagavā – ‘‘balaṃ kho pana datvā balassa bhāgī hotī’’ti (a. ni. 5.37) sesapadesupi eseva nayo. Surūpopīti abhirūpopi. Virūpo hotīti bībhaccharūpo kopīnassa acchannattā. Idañca yānanti sāmaññato vuttaṃ. Upāhanāti sarūpato dasseti. Adukkhappatto hutvā yāti vattati etenāti yānanti chattādīnampi yānabhāvo vutto. Tenāha ‘‘yānado sukhado hotī’’ti. Cakkhudo nāma hoti cakkhunā kātabbakicce sahakārīkāraṇabhāvato dīpassa.
四十二、两三日未食，或者二三日未食。即使想起起身，也不能起身；即使起身，也不能起身。仅因身体虚弱，无法用他身做事。虽虚弱，食前必曾强健有力。由此反证食物能使身体强健。因为食物给予者和接受者都有力，故食物能使自身身体长远坚固且无烦恼守护。世尊因此说——“给予力量者即成为力量的分有者”，此理在其他经文中亦如此。所谓车轮，是美轮，非丑轮。丑轮即为败坏轮，是愤怒者的掩盖状态。此义即为通常所说的车轮。所谓车盖，是指出其形状。即使无伤痕而退去，仍称为车盖等车具。世尊说：“车盖给予者使受者安乐。”所谓眼轮，是以眼为工具配合做作用的光亮。
‘‘Sabbesaṃyeva balādīnaṃ dāyako hotī’’ti saṅkhepato vuttaṃ atthaṃ vitthārato dassetuṃ ‘‘dve tayo gāme’’tiādi vuttaṃ. Nisajjādivasena patissayitabbato patissayo, vihāro. Pakkhittaṃ viya hoti parissamassa vinoditattā. Bahi vicarantassāti patissayaṃ alabhitvā bahi vivaṭaṅgaṇe vicarantassa. Jhāyatīti jhāyantaṃ hoti, kilamatīti attho. Sītuṇhādivirodhipaccayavasena sasantāne visabhāgasantati, tabbipariyāyato sabhāgasantati veditabbā. Sukhaṃ nāma dukkhapaccayaparihārato sukhapaccayuppannato ca hoti, tadubhayaṃ patissayavasena labhatīti dassento ‘‘bahi vicarantassa pāde’’tiādimāha. Dhammapītisukhanti dhammapaccavekkhaṇena uppannapītisukhaṃ. Upasamasukhanti kilesānaṃ vūpasamena pavattasukhaṃ. Nivātaṃ pihitavātapānaṃ patissayaṃ pavisitvā dvāraṃ pidhāya ṭhitassa andhakāro hotīti vuttaṃ ‘‘kūpe otiṇṇo viya hotī’’ti. Tenāha ‘‘mañcapīṭhādīni na paññāyantī’’ti. Tayidaṃ bahisamāpannaparissamadosena, na ca patissayadosena. Tenāha ‘‘muhutta’’ntiādi.
“一切事物皆由力量等成为给予者”，此为略说。欲详述其义，世尊说“二三村落”等文。依止坐卧等条件，或因疲乏而仿佛有倒下之状。所谓外出游走者，是指放下依止，在外无遮蔽地活动者。“修习禅那”者，意为修习禅定之意。因寒热敌对等条件，某些部分持续不净，或整段皆为不净，则应知其分别。所谓安乐，是止除苦因而生乐的条件，其乐亦依此而得。以此说明外出者脚步等状。所谓法喜乐，是因观法而生喜乐。所谓宁静乐，是因烦恼平息而生乐。所谓幽暗，指闭门站立者，其门已关闭，故被称为暗室，状如下井。世尊说“不能认识床榻等”。乃因离开外出之烦恼，而非离开依止之故。故称“一刻间”等。
Na marati etenāti amaraṇaṃ, nibbānādhigamādayo. Tassa dānaṃ dhammūpadeso, taṃ deti. Tenāha ‘‘yo dhammaṃ anusāsatī’’ti. Tayidaṃ dhammānusāsanaṃ kathaṃ hotīti āha ‘‘aṭṭhakatha’’ntiādi. Aṭṭhakathaṃ kathetīti avivaṭapāṭhassa pāḷiyā atthasaṃvaṇṇanaṃ karotīti attho. Anadhītino pana pāḷiṃ vāceti. Tattha tattha gataṭṭhāne pucchitapañhaṃ vissajjeti, ayaṃ tāva ganthadhuro, paṭipattivāsadhure pana kammaṭṭhānaṃ ācikkhati, ubhayesampi dhammassavanaṃ karoti. Sabbadānanti yathāvuttaāmisadānaṃ abhayadānaṃ. Dhammadānanti dhammadesanā. Dhammaratīti samathavipassanādhamme abhirati. Dhammarasoti saddhammasannissayaṃ pītipāmojjaṃ.
“不死”之谓，即不入灭之义，指得涅槃等境界。此为施与、教导法的根本，故称“能够教授法者”。世尊问“如何教导法”，即称为“注疏”等。所谓“注疏”，即对经文未阐明处，以巴利文平实解释其义。无学者亦能彼此口诵。于各处详解答案，是经书繁重之处，同时揭示修行之要点，兼顾二端法闻。所谓“一切施”，是指断除恐惧的赋予。一切法施，是指法教诲。所谓“法味”，是指对止观法门的喜爱。所谓“法味”，是指依正法所生之喜乐与欢喜。
Kiṃdadasuttavaṇṇanā niṭṭhitā. · 施何经释完毕。
3. Annasuttavaṇṇanā三、食经释
§43
43.Patthentīti pihenti. Yatthassa upagamanaṃ loke pākaṭataraṃ ahosi, te udāharaṇavasena dassento ‘‘cittagahapatisīvalittherādike viyā’’ti āha. Annanti annasaññito catubbidhopi paccayo. Sabbepi dāyake ekajjhaṃ gahetvā sāmaññato ekavasena ‘‘dāyakamevā’’ti vuttaṃ, yathā cāha ‘‘ko nāma so yakkho, yaṃ annaṃ nābhinandatī’’ti? Tattha yakkhoti satto. Sāmaññajotanā ca nāma yasmā puthuatthavisayā, tasmā ‘‘ye naṃ dadanti saddhāya, vippasannena cetasā. Tameva annaṃ bhajatī’’ti vuttaṃ. Tattha ma-kāro padasandhikaro, te evāti attho. Dāyakaṃ apariccajanameva anugacchati cakkaṃ viya kubbaraṃ.
四十三、所谓“敲击”，是指打击。指其在世间的明显作用，例如称“持心家僧长老等”，作为例证。所谓“食”，即食物的感受，也为四种条件之一。所有给予者皆取其中一部分，通常仅取一份，称为“给予者”为例。如经中“何者是喜欢食物的夜叉”等，夜叉指鬼神。所谓“通常义”，是指此处主旨所在，亦即“不予者因无信心，意志清净，独享其食”的意趣。此中，助词“te”指代前文，意为“他们即是”。给予者随行不离，如车轮转动相随。
Annasuttavaṇṇanā niṭṭhitā. · 《另经》注释完毕。
4. Ekamūlasuttavaṇṇanā4. 《一根经》注释
§44
44. Patiṭṭhaṭṭhena avijjāsaṅkhātaṃ ekaṃ mūlaṃ etissāti ekamūlā. Taṃ ekamūlaṃ. Yathā saṃyojanīyesu assādānupassanāvasena taṇhāsamuppādo, evaṃ taṇhābhibhavavasena anavabodhoti avijjā taṇhāya mūlaṃ, taṇhā ca avijjāya mūlaṃ. Ayañhi nayo upanissayatāvasena vutto, sahajātavasena cāyaṃ aññamaññaṃ mūlabhāvo pākaṭoyeva. Idha pana imissaṃ gāthāyaṃ adhippetā ‘‘ekamūla’’nti sā taṇhā. Tattha yā bhavataṇhā, sā sassatadiṭṭhivasena āvaṭṭati parivattati, vibhavataṇhā ucchedadiṭṭhivasena, evaṃ dvirāvaṭṭaṃ. Sahajātakoṭiyāti sahajātakoṭiyāpi, pageva sammuyhaṃ āpannassa pana vattamānāya taṇhāya balavabhāvena malīnatā siyā. Upanissayakoṭiyāti upanissayakoṭiyāva sahajātakoṭiyā asambhavato. Pattharaṇaṭṭhānāti vitthatā hutvā pavattiṭṭhānabhūmi . Tenāha ‘‘tesu sā pattharatī’’ti. Samuddanaṭṭhena samuddo. Uttarituṃ asakkuṇeyyatāya patāya alaṃ pariyattoti pātālo, ayaṃ pana pātālo viyāti pātālo. Tenāha ‘‘appatiṭṭhaṭṭhenā’’ti. Agādhagambhīratāyāti attho.
四十四、所谓“根本不了解的无明”，就是意根的根本。正如在五结中因观察生起而执著渴爱，此执著反次因形成无明，渴爱乃无明之本。此关系以相依性论述，自性现前之意。此处诗中称其为“一根”，此渴求欲，即常见断见环的缠绕；断灭见的欲，即断灭环的缠绕。如称“同生链”，意指共生链，因错误执著而致渴爱失力污浊。所谓“相依链”，即相依链，不属于共生链。所谓基盘之地，指动静生灭者之基缘。世尊言“于此者即泥土者也”。所谓“海流深处”，暗喻难以克服的沉沦，如同深渊。世尊言“因为根本不稳固”，深意指其广大深厚难测。
Ekamūlasuttavaṇṇanā niṭṭhitā. · 《一根经》注释完毕。
5. Anomasuttavaṇṇanā5. 《无名经》注释
§45
45.Anomanāmanti anūnanāmaṃ. Guṇanemittikāni eva hi bhagavato nāmāni. Guṇānañcassa paripuṇṇatāya anūnanāmanti āha ‘‘sabbaguṇasamannāgatattā’’tiādi. Apica tathā tevijjo, chaḷabhiññotiādīni nāmāni anomanāmāni na honti paricchinnavisayattā, bhagavato pana satthā, sabbaññū, sammāsambuddhotiādīni nāmāni anomanāmāni nāma mahāvisayattā anūnabhāvato. Tenāha ‘‘avekallanāma’’nti. Khandhantarādayoti khandhavisesādike. Ñāṇena yāthāvato araṇīyaṭṭhena atthe. Anvayapaññādhigamāyāti lokuttarapaññāpaṭilābhāya. Paṭipadanti samathavipassanāpaṭipadaṃ. Kilesakāmānaṃ vasena allīyitabbaṭṭhena kāmā eva ālayo. Atītakāleyeva kamanataṃ gahetvā vuttaṃ ‘‘kamamāna’’nti. Na etarahi tadabhāvatoti āha ‘‘atītaṃ pana upādāya idaṃ vutta’’nti. Mahānubhāvatādinā mahantānaṃ.
四十五、所谓“无不”，意为无差别之名。世尊之名是依其功德及缘由而起的。所谓“无缺名”，意谓具足一切功德性质。又有三明者等名号，非因处断，唯世尊为导师，全知者，正觉称号皆属盛大领域的无缺名。世尊称之为“全洁名”，是千行集中之意。所谓“五蕴等”，指五蕴的分别界限。所谓慧已达境，即胜出世间智慧之意。所谓修行，是指止观二法之道。所谓烦恼欲，是应当遗弃赖以束缚之根本。过去时即指投身欲界之行为，世尊称之为“过去之执著”。今时已不存在，故言“过去所执著义已讲尽”。此为大德等伟大之言。
Anomasuttavaṇṇanā niṭṭhitā. · 《无名经》注释完毕。
6. Accharāsuttavaṇṇanā6. 《天女经》注释
§46
46. ‘‘Accharāgaṇasaṅghuṭṭha’’nti gāthā devaputtena yenādhippāyena gāyitā, so anupubbikathāya vinā na paññāyatīti taṃ āgamanato paṭṭhāya kathento ‘‘ayaṃ kira devaputto’’tiādimāha. Tattha sāsaneti imasseva satthusāsane. Kammākammanti kammavinicchayaṃ. Atthapurekkhāratāya appakiccatāya ca sallahukavuttiko. Sayanassa koṭṭhāsoti divasaṃ purimayāmañca bhāvanānuyogavasena kilantakāyassa samassāsanatthaṃ seyyāya upagamanabhāgo anuññāto.
“Accharāgaṇasaṅghuṭṭha”（阿查拉迦纳集结）这偈颂由天子（即天人）以带威严的音调所唱诵，此颂在开头逐渐引导，未加旁白，即不可轻易理解其义故，自然有其来由，故说 ‘‘此乃天子’’等语。此中“教法”指的正是这位世尊的教法。所谓“业与非业”，即指业力的审察。因指向义理与意念立场而言，表明简明扼要，符合轻便叙述。所谓“卧处之床”指昼夜前后的修行随顺身躯渐衰之意，此被称为入眠之床的部分，非为卧具，而是身躯渐退、为感受共同安顿而生之部位，故未被遗漏。
Abbhantareti kucchiyaṃ bhattassa parittatāya satthakavātāti tikkhabhāvena satthakā viya kantanakā vātā. Dhurasmiṃyevāti kilesamārena yuddhe eva. Vimuttāyatanasīse ṭhatvā dhammaṃ desento vā. Upanissayamandatāya aparipakkañāṇatāya āsavakkhayaṃ appatto kālaṃ katvāti yojanā. Upari ṭhitanti parikkhārabhāvena dibbadussūpari ṭhitaṃ. Tatheva aṭṭhāsīti tāhi tathā vuttepi yathā tato pubbe, tatheva aṭṭhāsi. Suvaṇṇapaṭṭanti nibbuddhe paṭijinitvā laddhabbasuvaṇṇapaṭṭaṃ. Vītikkamassa akatattā asambhinneneva sīlena. Yasmā tasmiṃ satthu santikaṃ āgacchante tāpi tena saddhiṃ āgamaṃsu tasmā ‘‘accharāsaṅghaparivuto’’ti vuttaṃ.
“内部”意指饮食清洁之难，指佛法如同疾风，三方向充满迫切意念如同锋锐之风。所谓“激烈于此”，指烦恼缠战之境。如从解脱之境起立，宣说法义者。因依赖不足及智识未成熟而导致烦恼尚未断除之时期，用比喻遥远之程计算。所谓“上方立”，形如天魔之所处领域高处。又言“八”，同如先前所说，如此而立。所谓“黄金犊”，乃形容如来涅槃所证得之宝贵之地。所谓“不坏”，意指未受破坏且有洁净戒律。因到来时有缘于世尊，所以同往，故谓“围绕无失正行之集”。
Saṅghositanti saṅgamma ghositaṃ, tattha tattha accharānaṃ gītasaddavasena ghositaṃ. Pisācagaṇaṃ katvā vadati acchandarāgatāya. Niyāmacittatāyāti sammattaniyāme ninnacittatāya. Garubhāvenāti tāsaṃ vase avattanato garuṭṭhānabhāvena. Yātrāti nibbānaṃ pati yātrā. Taṃ pana vaṭṭato niggamanaṃ hotīti āha ‘‘kathaṃ niggamanaṃ bhavissatī’’ti.
“集体闻声”，谓经常连续宣告，韵歌之声此处反复传扬。谓诅咒鬼怪族群，以渴欲轻慢意念为基。所谓“心调伏”，指心意合于正定，心中不生懈怠。所谓“重重”，指其居处动荡且强盛无停歇。所谓“旅程”，指往返涅槃之旅。对此有往复离去之意，故问“发生何种离去？”
Atisallekhatevāti ativiya kilesānaṃ sallekhitavuttiko. Akatābhinivesassāti bhāvanamananuyuttassa anāraddhavipassakassa. Kārakassāti sugatovādakārakassa sammāpaṭipajjato. Suññatāvipassananti suññatādīpanaṃ vipassanaṃ duccaritataṇhāya dūrīkaraṇena ekavihāritāya. Eko maggo assāti lokuttaramaggo eva assa anāgato, pubbabhāgamaggo pana kataparicayoti attho.
所谓“过度染污”，指诸种烦恼极端染著。所谓“不生执著”，指修习者未生不适应之执著且观察通达。所谓“原因”，乃指正觉者之说道，行持正确。所谓“空性观”，即以空之理理明观照，远离对欲求的恶习，从一法入静地修持。所谓“唯一法门”，指超世间之道，虽谓未来方道，唯有前部分门径已为人所熟知。
Kāyavaṅkādīnanti kāyaduccaritādīnaṃ abhāvato samucchindanena anupalabbhanato. Natthi ettha bhayaṃ, asmiṃ vā adhigate puggalassa natthi bhayanti abhayaṃ nāma. Saṃsārakantāraṃ atikkamitvā nibbānasaṅkhātaṃ khemaṃ amataṭṭhānaṃ gamane sugatasārathinā susajjitayānabhāvato ratho akūjanoti aṭṭhaṅgiko maggova adhippeto. Dhammato anapetatāya aparāparuppattiyā ca dhammacakkehi.
“身曲等”，由身坏伤等恶业不足见而生断灭之意。无此忧惧，对于已达者，此处无生死恐惧，名无畏。超越轮回之苦海，抵达涅槃所在之安乐无死、常住彼岸之境，乘无瑕之骑具之安稳胜乘。因法而不落诸相，轮回涅槃相互无碍。如是八正道成为首要使者。
Ottappampi gahitameva avinābhāvā. Apālamboti avassayo. Parivāroti parikkhāro abhisaṅkharaṇato. Maggassa karaṇaṭṭhāne dhammo tappariyāpannā sammādiṭṭhi. Aniccādivasenāti aniccānupassanādivasena. Sodhitesu vajjhamānesu. Bhūmiladdhavaṭṭanti bhūmiladdhasaṅkhātaṃ vaṭṭaṃ. Tattha vipassanāya pavattiṭṭhānabhāvato pañcakkhandhā bhūmi nāma, vaṭṭamayakammabhāvato tattha uppajjanārahaṃ kilesajātaṃ bhūmiladdhavaṭṭaṃ. Parijānamānāti paricchindanavasena samatikkamavasena jānamānā paṭivijjhantī.
“惭愧”，为已深受且坚定无缺失。所谓“支撑”，指后援保障。谓因修道炼习于正见处，方圆皆被贯穿，由无常观察等产生。谓受难通获之地称为“地”，因五蕴内观而生，亦因行持正观而成立，地为圆周，生灭谓烦恼所生铜环。所谓“观察”，谓以正见切断烦恼，越过烦恼，破除；该过程称为明知观照。
Kasmā devaputto sotāpattiphaleyeva patiṭṭhāsi, nanu ca sā desanā bhagavatā catumaggappadhānabhāvena pavattitāti āha ‘‘yathā hī’’tiādi.
为何天子仅仅立于初果圣者的果地，而非以世尊所宣说之四圣谛为本？对此说“正如实然”，开头语用以明证。
Accharāsuttavaṇṇanā niṭṭhitā. · 《天女经注释》终了。
7. Vanaropasuttavaṇṇanā七、《植林经注释》
§47
47.Kesanti sāmivasena vuttakasaddo ‘‘dhammaṭṭhā sīlasampannā’’ti ettha paccattabahuvacanavasena pariṇāmetabbo. Atthavasena hi vibhattivipariṇāmo. Ke janāti ettha vā vuttakesaddo sīhavilokananayena ānetvā yojetabboti āha ‘‘ke dhammaṭṭhā, ke sīlasampannā’’ti? Pucchatīti iminā tattha kāraṇamāha. Phalādisampattiyā āramanti ettha sattāti ārāmo. Ārāme ropenti nipphādentīti ārāmaropā. Vanīyati chāyāsampattiyā bhajīyatīti vanaṃ. Tattha yaṃ upavanalakkhaṇaṃ vanaṃ, taṃ ārāmaggahaṇeneva gahitanti tapovanalakkhaṇaṃ, taṃ dassento ‘‘sīmaṃ parikkhipitvā’’tiādimāha. Visameti udakacikkhallena visame padese. Pānīyaṃ pivanti etthāti papā, taṃ papaṃ. Udakaṃ pīyati etthāti vā papā. Taḷākādīti ādi-saddena mātikaṃ saṅgaṇhāti.
第四十七节。声辞«犹如尾牙»者，此为比喻所说语句“法住行具戒行”的说法，此处须以单数变为复数。其义在于区别与转变。问谁知此语，其狮子目睹觉权者能引为缘何？故问“谁是法住？谁是具戒？”此为缘故。由果等功德兴盛而起，谓诸众生于此得安住，即安住之地；安置后即净灭，故称安置。因影相增益称“林”，即寓意修行之处所在树林。此处“森林”指林中园状处，意指苦行场所。描绘以划定界限故称“立境”。以水浊称水质差，以水饮称为俗水，故以诸水名整摄众水类。
Imamatthaṃsandhāyāti iminā kammappathappattaṃ paṭikkhipati. Attanā katañhi puññaṃ anussarato taṃ ārabbha bahuṃ puññaṃ pasavati, na pana yathā kataṃ puññaṃ sayameva pavaḍḍhati. Tasmiṃ dhamme ṭhitattāti tasmiṃ ārāmaropanādidhamme patiṭṭhitattā. Tenapi sīlena sampannattāti tena yathāvuttadhamme katasīle ṭhatvā ciṇṇena tadaññenapi kāyavācasikasaṃvaralakkhaṇena sīlena samannāgatattā. Dasa kusalā dhammā pūrenti duccaritaparivajjanato. Sesaṃ vuttanayameva.
此谓由此目的展开，指示此业之道。自持有功德之理，虽积多功德，然非即自增长功德。于此法中，所谓安置，即依于安置园林等法而立。由此故能称为具戒，谓立于正法所宣说之功德戒行，具有身语意禁戒之相。十善法皆归于行恶弃恶之义，余皆如是称。
Vanaropasuttavaṇṇanā niṭṭhitā. · 《植林经注释》终了。
8. Jetavanasuttavaṇṇanā八、《揭德林经注释》
§48
48. Esitaguṇattā esiyamānaguṇattā ca isī, asekkhā sekkhakalyāṇaputhujjanā ca. Isīnaṃ saṅgho isisaṅgho. Isisaṅghena nisevitaṃ. Tenāha ‘‘bhikkhusaṅghanisevita’’nti.
第四十八节。因具戒德故，名为戒者。非堕落者，指导修行善之凡夫。称为戒者僧团，即戒团。依戒团相所共修持，故曰“依戒僧团”。
Taṃ kārentassa gandhakuṭipāsādakūṭāgārādivasena siniddhasandacchāyarukkhalatāvasena bhūmibhāgasampattiyā ca anaññasādhāraṇaṃ atiramaṇīyaṃ taṃ jetavanaṃ cittaṃ toseti, tathā ariyānaṃ nivāsabhāvenapīti āha ‘‘evaṃ paṭhamagāthāya jetavanassa vaṇṇaṃ kathetvā’’ti. Tenāha bhagavā – ‘‘yattha arahanto viharanti, taṃ bhūmirāmaṇeyyaka’’nti (dha. pa. 98; theragā. 991). Apacayagāmicetanā sattānaṃ visuddhiṃ āvahati kammakkhayāya saṃvattanatoti āha ‘‘kammanti maggacetanā’’ti. Catunnaṃ ariyasaccānaṃ viditakaraṇaṭṭhena kilesānaṃ vijjhanaṭṭhena ca vijjā. Maggapaññā sammādiṭṭhīti āha ‘‘vijjāti maggapaññā’’ti. Samādhipakkhikā dhammā sammāvāyāmasatisamādhayo. Yathā hi vijjāpi vijjābhāgiyā, evaṃ samādhipi samādhipakkhiko. Sīlaṃ etassa atthīti sīlanti āha ‘‘sīle patiṭṭhitassa jīvitaṃ uttama’’nti. Diṭṭhisaṅkappāti sammādiṭṭhisaṅkappā. Tattha sammāsaṅkappassa sammādiṭṭhiyā upakārabhāvena vijjābhāvo vutto. Tathā hi so paññākkhandhasaṅgahitoti vuccati. Yathā ca sammāsaṅkappādayo paññākkhandhasaṅgahitā, evaṃ vāyāmasatiyo samādhikkhandhasaṅgahitāti āha ‘‘vāyāmasatisamādhayo’’ti. Dhammoti hi idha samādhi adhippeto ‘‘evaṃdhammā te bhagavanto ahesu’’ntiādīsu (dī. ni. 2.13; ma. ni. 3.197; saṃ. ni. 5.378) viya. Vācākammantājīvāti sammāvācākammantājīvā. Maggapariyāpannā eva hete saṅgahitā. Tenāha ‘‘etena aṭṭhaṅgikamaggenā’’ti.
作此事者，于香楼、居室、坊舍等，因所具影庇蔽树木，且土地祥和无二致，于是称此揭林为心怡然之地，谓如圣众所安住之处。因退转念法起，故名为“业向念”。业灭为止相而现净，故名“业”。以四圣谛之教理为理据而明觉烦恼断除，并称智慧。慧即正见曰明知道理。由此生起定之五支，即精进、正念、定。慧与定如左右翼，相依有力。具戒之义即戒规，谓断身语意恶为戒之具足而成。曰：“戒成则生命最胜。”又正见与正思惟合称，与智慧合而为一。正思惟能助正见，故称为慧。精进念定亦合而为一，称“精进念定”。法中叙述如是已成诸法，谓此为世尊所成就者。由此缘故称“八正道”故名。
Upāyena vidhinā ariyamaggo bhāvetabbo. Tenāha ‘‘samādhipakkhiyadhamma’’nti. Sammāsamādhipakkhiyaṃ vipassanādhammañceva maggadhammañca. ‘‘Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāra’’nti (ma. ni. 3.136) hi vacanato sammādiṭṭhiādayo maggadhammā sammāsamādhiparikkhārā. Vicineyyāti vīmaṃseyya, bhāveyyāti attho. Tatthāti hetumhi bhummavacanaṃ. Ariyamaggahetukā hi sattānaṃ visuddhi. Tenāha ‘‘tasmiṃ ariyamagge visujjhatī’’ti. Pañcakkhandhadhammaṃ vicineyyāti paccuppanne pañcakkhandhe vipasseyya. Tesu vipassiyamānesu vipassanāya ukkaṃsagatāya yadaggena dukkhasaccaṃ pariññāpaṭivedhena paṭivijjhīyati, tadaggena samudayasaccaṃ pahānapaṭivedhena paṭivijjhīyati, nirodhasaccaṃ sacchikiriyāpaṭivedhena, maggasaccaṃ bhāvanāpaṭivedhena paṭivijjhīyatīti evaṃ tesu catūsu saccesu visujjhatīti imasmiṃ pakkhe nimittatthe eva bhummaṃ, tesu saccesu paṭivijjhiyamānesūti attho.
宜以适当方法修习圣道，故称为“定支法”，谓此既为观定又为道集之法。《大念处经》中有言：“比库们，我今当说圣正定，明智善说并具方便。”此言表明正见等正道法被包含于正定支中。审察即为分辨之义，修习即为培养之义。其因缘所指，即指圣道因由，即众生净洁之因。故曰：“于此圣道中得清净。”谓于五蕴法中分辨，谓当现有五蕴中正观其苦。于所观苦能透彻明悟集谛而断除积累，同时明了灭谛的证实，开发道谛以熄灭，故此四圣谛得以清净。此即称为知之缘故。
Avadhāraṇavacananti vavatthāpanavacanaṃ, avadhāraṇanti attho. ‘‘Sāriputtovā’’ti ca avadhāraṇaṃ sāvakesu sāriputtova seyyoti imamatthaṃ dīpeti tassevukkaṃsabhāvato. Kilesaupasamenāti iminā mahātherassa tādiso kilesavūpasamoti dasseti. Tassa sāvakavisaye paññāya pāramippatti ahosi. Yadi evaṃ ‘‘yopi pāraṅgato bhikkhu, etāvaparamo siyā’’ti idaṃ tesaṃ buddhānaṃ ñāṇavisaye paññāpāramippattānaṃ vaseneva vuttanti daṭṭhabbaṃ. Avadhāraṇampi vimuttiyā nānattā tīhi vimuttīhi pāraṅgate sandhāyetaṃ vuttaṃ. Tenāha – ‘‘pāraṃ gatoti nibbānaṃgato’’tiādi. Na therena uttaritaro nāma atthi labbhati, labbhati ce, evameva labbheyyāti adhippāyo.
“记忆词”者，为说明语；“记忆”者，义也。所谓“萨利波多们”之“记忆”，于弟子中犹如萨利波多一般，此义以其俱生性而显明。所谓烦恼息灭者，藉此大长老所示，谓彼烦恼息灭也。就其弟子境界，以智慧的完全超越而成就。若复言“即使彼比库已至彼岸，亦应受此殊胜”为佛陀智慧圆满之真语，应当了知。且“记忆”亦同“解脱”不同而已，已至三种解脱者，如何证合？故有云——“已至彼岸，谓涅槃已至”诸语。长老无更上者，若有更上者，亦应如是得，谓之主张。
Jetavanasuttavaṇṇanā niṭṭhitā. · 《揭德林经注释》终了。
9. Maccharisuttavaṇṇanā九、《悭吝经注释》
§49
49.Maccharinoti maccheravanto maccherasamaṅginoti āha ‘‘maccherena samannāgatā’’ti. Maccheraṃ macchariyanti atthato ekaṃ. Na vandatīti vandanamattampi na karoti, kuto dānanti adhippāyo. Upaṭṭhānaṃ kātunti madhurapaṭisanthāraṃ karotīti yojanā. Idaṃ tāva mudumacchariyaṃ na hadayaṃ viya attānaṃ dassentassa macchariyanti katvā. Kiṃ tuyhaṃ pādā rujjanti nanu tuyhaṃyeva āgatagamanesu pādā rujjanti, kinte ime chindantīti adhippāyo. Sāmīcimpi na karoti kuto dānanti adhippāyo. Yathākammaṃ taṃtaṃgatiyo aranti upagacchantīti ariyā, sattā. Ime pana kucchitā ariyāti kadariyā, thaddhamaccharino. Macchariyasadisañhi kucchitaṃ sabbahīnaṃ natthi sabbaguṇābhibhūtattā bhogasampattiādisabbasampattīnaṃ mūlabhūtassa dānassa nisedhato. Itiādīhi vacanehi. Attano upaghātakoti macchariyānuyogena kusaladhammānaṃ gatisampattiyā ca vināsako.
“食蚊者”谓为蚊类之人，蚊类似同义。食蚊者，意即食蚊族者。若不礼敬，连礼敬之举皆无，焉能布施，谓之主张。所谓伺候者，谓具甜言顺语之意，此为结合。此乃柔弱之食蚊者，如心无所示，自谓食蚊者。何以足下足痛乎？盖足痛于往来时，因其将断，故主张如此。恰当礼敬亦无，焉有布施乎，谓之主张。犹如天条织工之类，阿拉汉众，是众也。此等乃秽垢之阿拉汉，故曰食蚊者。食蚊者似者中无一清净，虽具各种庄严财富，皆因善施福根废坏而被禁止。以此种种言说，谓自己虽伤害他者，实则乘食蚊之境，妨碍善法修行及趣向。
Puññapāpavasena samparetabbato upagantabbato samparāyo, paraloko. Kāmaguṇaratīti kāmaguṇasannissayo assādo. Khiḍḍāti kāyikakhiḍḍā vācasikakhiḍḍā cetasikakhiḍḍāti evaṃ tividhā. Esa vipākoti coḷādīnaṃ kicchalābhoti esa evarūpo vipāko. Yamalokanti paralokaṃ. Upapajjareti ettha iti-saddo pakārattho. Tena pāḷiyaṃ vuttaṃ nirayaṃ tiracchānayoniñca saṅgaṇhāti.
当以善恶因果之理，依因缘往生他处者，即彼异生之域也。所谓欲乐之质者，谓为欲乐共同依止。所谓戏耍，有身戏耍、语戏耍、心戏耍三种。此为果报，即诸苦痛之现行果报。所谓地狱，谓彼他界。所谓再生者，即彼语义。由此故曰巴利言中提示冥府、地狱、畜生之意。
Yācanti nāma ariyayācanāya. Vuttañhetaṃ ‘‘uddissa ariyā tiṭṭhanti, esā ariyāna yācanā’’ti (jā. 1.7.59). Ye saṃvibhajanti, te vadaññū nāma ñatvā kattabbakaraṇato. Vimānappabhāyāti nidassanamattaṃ, uyyānakapparukkhappabhāhi devatānaṃ vatthābharaṇasarīrappabhāhipi sagge pakāsentiyeva. Pakāsantīti vā pākaṭā honti, na apāyaloke viya apākaṭāti attho. Parasambhatesūti sayaṃ sambhataṃ anāpajjitvā pareheva sambharitesu sukhūpakaraṇesu. Tenāha pāḷiyaṃ ‘‘vasavattīva modare’’ti, paranimmitabhogesu vasavattī devaputtā viya sukhasamaṅgitāya modantīti attho. Evaṃ vuttasamparāyoti ete saggāti evaṃ heṭṭhā vuttasamparāyo. Ubhinnanti etesaṃ yathāvuttānaṃ ubhinnaṃ dukkaṭasukaṭakammakārīnaṃ. Tato cavitvā tato nirayasaggādito cavitvā manussesu nibbattati. Tesu yo maccharī manussesu nibbatto, so daliddo hutvā pubbacariyavasena maccharīyeva honto dārādibharaṇatthaṃ macchakacchapādīni hantvā punapi niraye nibbatto. Itaro suddhāsayo samiddho hutvā pubbacariyāvasena punapi puññāni katvā sagge nibbatteyya. Tenāha ‘‘puna samparāyepi duggatisugatiyeva hotī’’ti.
所谓乞求，乃圣者之乞求也。经中有言：“谓圣者而立，此即圣者之乞求。”彼区分者名为语义通晓者，知其应当守护之由。所谓天宫光辉者，不过示例而已。此光辉由园林树木、天人衣服饰物之光辉显现天中。所谓显现者，谓显露而非无法见之意也。所谓随顺他者，即自不造作而他人所造之供养及安乐之意。故于巴利文中曰“柔软似颐之神于侍奉者”，盖谓天子如其侍从和合于乐也。此等所谓流转者，即升天之境界也。彼等于天乐与地狱来往受所作不善善业之果报。出离焉，次入地狱及诸善趣后转生为人。若其中有蚊入人中者，即或堕落入恶道，业因所致送往地狱。彼有清净心者，经行善法后，转生天上享乐。故有云：“复于流转中，必然受苦乐两途之境。”
Maccharisuttavaṇṇanā niṭṭhitā. · 《悭吝经》注释完毕。
10. Ghaṭīkārasuttavaṇṇanā十、《嘎提咖拉经》注释
§50
50. ‘‘Upapannāse’’ti se-kārāgamaṃ katvā niddeso, ‘‘upapannā’’icceva atthoti āha ‘‘nibbattivasena upagatā’’ti. Attano sampattito avihānato avihā, tesaṃ brahmaloko avihābrahmaloko, tasmiṃ. Upapattisamanantaramevāti paṭhamakoṭṭhāse eva. Arahattaphalavimuttiyāti asekkhavimuttiyā. Sekkhavimuttiyā pana avihūpapattito pageva vimuttā. Mānusaṃ dehaṃ samatikkamanti cittupakkilesapahānavasenāti phalena hetudassanamidanti āha ‘‘mānusaṃ dehanti idha…pe… vuttānī’’ti. Divi bhavaṃ dibbaṃ, brahmattabhāvasaññitaṃ khandhapañcakaṃ. Tattha saṃyojanakoti vuttaṃ ‘‘dibbaṃ yoganti pañca uddhambhāgiyasaṃyojanānī’’ti. Imassāti devaputtassa. ‘‘Hitvā mānusaṃ dehaṃ, dibbayogaṃ upaccagu’’nti tesaṃ tvaṃ kusalaṃ sabbāvajjappahānena anavajjataṃ bhāsatīti kusalī vadesi. Atthena saddassa abhedopacāraṃ katvā gambhīravacanaṃ vuttanti āha ‘‘gambhīrattha’’nti atthasseva gambhīrato, na saddassa. Samucchinnakāmarāgatāya sabbaso kāmavisayappahānena nirāmisabrahmacārī nāma anāgāmī. Nivāsanaṭṭhānabhūto samāno eko gāmo etassāti āha ‘‘ekagāmavāsī’’ti.
第50节，“已发生”解释事因，于此训示，“已发生”意即“由发生之故而至”也。自身所具足者不流失，彼处所谓梵天界不流失。此“发生”即指自在界，即身心未灭、果位未至，故谓已解脱。由内心痴惑之断除为缘，谓以修学者成就“未生退转解脱”。谓远离人身束缚，超越人身者，以慧为缘故示现多闻五蕴，谓身体凡胎。所谓“五结缚者”，谓为调伏五上行结使身心受制。所谓“此者为天子”，谓其身分为天子。教言乃劝发舍弃人身者，转入天生妙乐之意。善士以诸善能悉除诸所有恶毁，故称胜善。此以深意教诲语，非文字本体之义。谓“深意者”专指义理精微，非文字外形。断尽贪欲、离弃诸欲境，以法全舍贪欲者，谓名为不还来者。以住房之约束中安住独行者得称一村居民。
Ghaṭīkārasuttavaṇṇanā niṭṭhitā. · 《嘎提咖拉经》注释完毕。
Ādittavaggavaṇṇanā niṭṭhitā. · 《燃烧品》注释完毕。
6. Jarāvaggo
第6章 老年品
1. Jarāsuttavaṇṇanā一、《老经》注释
§51
51. Hitassa sādhanato sādhu, yaṃ kiñci atthajātaṃ. Taṃ pana atthakāmena labhitabbato upasevitabbato laddhakaṃ, kalyāṇaṭṭhena bhaddakanti vuccatīti āha ‘‘sādhūti laddhakaṃ bhaddaka’’nti. ‘‘Sīlaṃ yāva jarā sādhū’’ti vuttamatthaṃ byatirekato vibhāvetuṃ ‘‘iminā idaṃ dassetī’’ti vuttaṃ. Idanti idaṃ atthajātaṃ.
51. 从利益手段的立场来说，一切未曾生起的利益应当追求、供养、修得。这就是所谓以利益为乐、成就吉祥福德，所以说“利益即成就吉祥”。“守戒直到老死都是善法”，这句话旨在区别开它的真正含义，说明“用此教法可以显示此义”。此处的“此”即是那些未生起的利益。
Patiṭṭhitāti cittasantāne laddhapatiṭṭhā, kenaci asaṃhāriyā. Tenāha ‘‘maggena āgatā’’ti. Cittīkataṭṭhādīhīti pūjanīyabhāvādīhi. Vuttaṃ hetaṃ porāṇaṭṭhakathāyaṃ. Cittīkatanti ratananti idaṃ ratanaṃ nāma loke cittīkataṃ vatthūnaṃ sahassagghanatādivasena. Yepi loke cittīkatā khattiyapaṇḍita-catumahārāja-sakka-suyāma-mahābrahmādayo, tesaṃ cittīkato tehi saraṇanti upagantabbatādivasena. Ratikaranti pītisukhāvahaṃ. Jhānaratisukhenāti duvidhenapi jhānaratisukhena. Tuletunti paricchindituṃ. Guṇapāraminti guṇānaṃ ukkaṃsapāramiṃ. Dullabho anekāni asaṅkhyeyyāni atidhāvitvāpi laddhuṃ asakkuṇeyyattā. Anomoti anūno paripuṇṇo. Tattha visesato anomasattaparibhogato tehi ‘‘sammāsambuddho bhagavā’’ti anussaritabbatoti āha ‘‘bhagavā anomo sīlenā’’tiādi.
“立定”指心法的稳定、坚固而不动摇，因此说“由正道而来”。心法包括敬礼、欢喜等可敬之处。此义曾在旧疏中说明。所谓“心法”，是指世间所说的宝物，如珠宝因其坚固不坏受到重视。即使是世间如贵族、圣王、天帝、最尊贵的大梵天等，他们心中最重要的庇护亦是此宝。其所带来的乃欢喜乐趣。所谓禅喜乐有两种解释：是一种禅定中之喜乐。扬妙为将禅定乐截断。资具梵行之德至高而无尽。纵然极难获得的无数宝物，比之此仍难及其一分为多不能得。至高无上、完备无缺。特别是以此完满之德，众人便忆念称颂他为“正自觉世尊”，于是说“世尊具最高无上清净戒德”等。
Ariyamaggapaññāyeva idha adhippetāti ‘‘idha pana dullabhapātubhāvaṭṭhena paññā ‘ratana’nti vutta’’nti āha. Pujjaphalanibbattanato, attano santānaṃ punātīti ca puññacetanā puññaṃ, sā pana yassa uppannā, tasseva āveṇikatāya anaññasādhāraṇattā kenacipi anāhaṭā, aṭṭhakathāyaṃ pana ‘‘arūpattā’’ti vuttaṃ.
谓圣道之智慧在此被置于上首。经中说：“此处因由甚难得之真实智慧被称为宝物。”说因修持功德善法而得福报、令自心清净，即所谓功德心，因其无染污且非常特别，故被称为“无色异相”。这在注疏中已详述。
Jarāsuttavaṇṇanā niṭṭhitā. · 《老经》注释完毕。
2. Ajarasāsuttavaṇṇanā2. 不老经注释
§52
52.Ajīraṇenāti jiṇṇabhāvānāpajjanena. Lakkhaṇavacanañcetaṃ avināsappattiyā. Tenāha ‘‘avipattiyāti attho’’ti. Niddhamitabboti nīharitabbo.
52.所谓“不生病”，是指不会因老朽衰落而坏灭。这句话亦称为“不灭之义”。因而说“不生病”即此义。应该加以消除、根除。
Ajarasāsuttavaṇṇanā niṭṭhitā. · 不老经注释完毕。
3. Mittasuttavaṇṇanā3. 朋友经注释
§53
53. Saha atthena vattatīti sattho, bhaṇḍamūlaṃ gahetvā vāṇijjavasena desantarādīsu vicaraṇakajanasamūho. Tenāha ‘‘saddhiṃcaro’’ti, sahacaraṇakoti attho. Mittanti sinehayogena mittakiccayuttaṃ . Idhādhippetappakāraṃ dassetuṃ ‘‘roge uppanne’’tiādi vuttaṃ. Tathārūpeti jigucchanīye, duttikicche vā. Yathā asaṇṭhitānaṃ saṇṭhāpanavasena pavasato purisassa bhogabyasane nāthatā, evaṃ puttasinehavasena puttassa mātuyā antogehe nāthatāti vuttaṃ ‘‘mātā mittaṃ sake ghare’’ti. Atthajātassāti upaṭṭhitapayojanassāti atthoti āha ‘‘uppannakiccassā’’ti. Samparāyahitanti samparāye hitāvahaṃ.
53.“随所利益而行”，意指比库带着合适的行头与资财，作为商业生意者，在国外等地行走传播教法的信徒团体。故谓“同行伴侣”。友谊指因和乐、亲近而相互产生的友情。欲展示此义，故说“疾病生起时”等。如此类似，亦谓为难相堪的、不能违抗的事。就如母亲爱恋儿子，儿子在他母家中受抚养生活，故谓“母亲是亲友、同伴”。此处“利益生起者”谓为相应因缘所成的利益功用。所谓“利益流通”是指利益他人之事。
Mittasuttavaṇṇanā niṭṭhitā. · 朋友经注释完毕。
4. Vatthusuttavaṇṇanā4. 事经注释
§54
54.Patiṭṭhāti avassayo. Guyhassāti guhitabbassa rahassassa. Paramo sakhā nāma atipiyaṭṭhānatāya.
54.“立定”是指心意坚固不动摇之意。“隐密”是指应当藏匿、不宜外露、秘密之意。“至交”为极其亲密的朋友。
Vatthusuttavaṇṇanā niṭṭhitā. · 事经注释完毕。
5. Paṭhamajanasuttavaṇṇanā5. 第一人经注释
§55
55.Vidhāvatīti vividhaṃ rūpaṃ padhāvati, yathākāmaṃ pavattatīti attho.
【五十五】“Vidhāvati”的意思是指多种多样的形态流动变化，含义是随着所愿而运转展开。
Paṭhamajanasuttavaṇṇanā niṭṭhitā. · 第一人经注释完毕。
6. Dutiyajanasuttavaṇṇanā6. 第二人经注释
§56
56.Vaṭṭadukkhatoti saṃsāradukkhato. Saṃsāro hi kilesakammavipākānaṃ aparāparuppattitāya vidhāvati. Tañca dukkhaṃ dukkhamattāya nānāvidhadukkharāsibhāvato.
【五十六】“Vaṭṭadukkhato”意为轮回之苦。轮回确实是烦恼与业的果报不断产生的不间断流转，因此称为循环。其本质是苦，苦的程度是多样且具有多种不同的痛苦形式和状态。
Dutiyajanasuttavaṇṇanā niṭṭhitā. · 第二人经注释完毕。
7. Tatiyajanasuttavaṇṇanā7. 第三人经注释
§57
57.Nipphattīti iṭṭhāniṭṭhavipākānaṃ nipphajjanato nipphatti. Tato eva avassayo, nipphattitavipākassa avassayo adhiṭṭhānaṃ kāraṇanti attho.
【五十七】“Nipphatti”指合成与消散，是喜欢与不喜欢的果报的聚集与消灭。这里说的是，依止于此果报消散的现象作为依据，所谓“在此果报消散的依据”，就是建立坚定不移的基础之意。
Tatiyajanasuttavaṇṇanā niṭṭhitā. · 第三人经注释完毕。
8. Uppathasuttavaṇṇanā8. 伍巴他经注释
§58
58.Amaggoti na maggo anupāyo. Rattindivakkhayoti tattha vayakkhaṇassa pākaṭabhāvato. Vuttakkhaṇopi hi sayaṃ khīyateva. Sesaṃ bāhiramalaṃ vatthasarīrādibhūtaṃ. Tathā hi ‘‘bhasmakhārādīhi dhovitvā sakkā sodhetu’’nti vuttaṃ. Duṭṭhoti dūsito sattasantāno na sakkā suddho nāma kātuṃ abbhantaramalīnabhāvāpādanato. Itthiyanti brahmacariyassa antarāyakarāyapi. Pajāti sattakāyo sajjati saṅgaṃ karoti yāthāvato ādīnavaṃ apassanto. Indriyasaṃvarādi kilesānaṃ tāpanato tapo, tenāha ‘‘sabbāpī’’tiādi.
【五十八】“Amagga”指无道无路，“na maggo anupāyo”意为没有正途无可依止之路。“Rattindivakkhayo”说明昼夜的灭尽性质，指出时间流逝的明显无常之状。另外，所说“Vutta”指经文中所明示的，譬如“经由诸如灰尘等清洗方能净化”，意指外在污秽需清除。患病的“Duṭṭha”指被污染与污秽的生命族类，无法使其称净因其内外煞秽之故。这包括生活中的障碍，例如结缔生活障碍者不会观察真正的起恶缘故。内外障碍包括根尘关系的贪嗔痴忧患，故称之为“sabbāpī”等。
Uppathasuttavaṇṇanā niṭṭhitā. · 伍巴他经注释完毕。
9. Dutiyasuttavaṇṇanā9. 第二经注释
§59
59.Kissāti bhummatthe sāmivacananti āha ‘‘kismiṃ abhirato’’ti. Saddhā nāma anavajjasabhāvā, tasmā lokiyalokuttarahitasukhāvahāti āha ‘‘sugatiñceva nibbānañca gacchantassa dutiyikā’’ti. Anusāsati hitacariyāya pariṇāyikabhāvato.
【五十九】“Kissa”意指在何地“bhummatthe sāmivacananti”为比喻所说“喜乐所在为何？”“Saddhā”本是无疑义的坚信心，因之远离俗世与出世间的苦乐折磨，故称“sugati及涅槃为第二”。教导以此促进善行而发展成成熟果位。
Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经注释完毕。
10. Kavisuttavaṇṇanā10. 咖维经注释
§60
60.Gāyattiādikoti chabbīsatiyā chandesu gāyattiādiko ukkatipariyosāno chando gāthānaṃ nidānaṃ samuṭṭhānaṃ ‘‘samuṭṭhahati etenā’’ti katvā. Tehi pana anuṭṭhubhādiko hotīti āha ‘‘chando gāthānaṃ nidāna’’nti. Pubbapaṭṭhāpanagāthāti dhammakathāya ādito ārocanabhāvajānanatthaṃ satijananaṃ viya pavattitagāthā. Akkharañhi padaṃ janetīti yasmā akkharasamudāyo padaṃ, padasamudāyo gāthā, samudāyo ca samudāyīhi byañjīyati taṃpavattanato, tasmā byañjanabhāve ṭhitaṃ akkharaṃ, taṃsamudāyo padaṃ, padaṃ taṃ viyañjetā janetā viya hotīti ‘‘akkharañhi padaṃ janetī’’ti vuttaṃ. Akkharaṃ hi uccāritaviddhaṃsitāya taṃtaṃkhaṇamattāvaṭṭhāyīpi parato pavattiyā manoviññāṇavīthiyā saṅkalanavasena ekajjhaṃ katvā padabhāvena gayhamānaṃ yathāsaṅketamatthaṃ byañjeti. Padaṃ gāthaṃ janetīti etthāpi eseva nayo. Gāthā atthaṃ pakāsetīti gāthāsaññito padasamudāyo kiriyākārakasambandhavasena sambandhito kattuadhippāyānurūpaṃ ālocitavilocitaṃ saṃhitaṃ atthaṃ vibhāveti. Samuddādipaṇṇattinissitā vohārasannissayeneva pavattatīti katvā. Tenāha ‘‘gāthā ārabhanto’’tiādi. Āsayoti avassayoti āha ‘‘patiṭṭhā’’ti kavitoti vicittakathīādito.
【六十】“Gāyattiādiko”是指二十六音节中的歌唱节奏发声行为，是一种铿锵有力的节律运动，成为韵律和诗歌“chando”的基础。作者解释“chando gāthānaṃ nidānaṃ”即韵律义理的根源。从前导诗句“pubbapaṭṭhāpana gāthā”开始，为教法的启示和教导引发善的生起，就像引导生起生命一样。文字是由字母组成，字母汇集成词，词汇组合成诗句，诗句又寄寓意义，故曰“字母生词”。发音时由舌头气流和声音的组合构成整体，从而准确表达言意。诗句便是词组的统一，是依赖节奏和音韵来表达并传播教义的形式。作者进一步阐明“gātha”不仅是诗句，更包含其意义的整体展开，依赖其所附带的作用和目的而成。因此称韵律诗句为“开始展开”，而“āsa”即法则或基础，也包括文学和讲述手法。
Kavisuttavaṇṇanā niṭṭhitā. · 咖维经注释完毕。
Jarāvaggavaṇṇanā niṭṭhitā. · 《老品注释》已结束。
7. Addhavaggo
7. 旅途品
1. Nāmasuttavaṇṇanā一、《名经注释》
§61
61.Nāmanti sāmaññanāmādibhedaṃ nāmaṃ. Sabbanti sabbaṃ paññattipathaṃ sabbaṃ ñeyyapavattipathaṃ. Addhabhavīti kāmaṃ pāḷiyaṃ atītakālaniddeso kato, taṃ pana lakkhaṇamattaṃ. Abhibhavati anupatatīti etena abhibhavo anupatanaṃ pavatti evāti dasseti. Taṃ panassa abhibhavanaṃ appavisaye anāmasitvā mahāvisayānaṃ vasena dassento ‘‘opapātikena vā’’tiādimāha. Tassa nāmaṃ hotīti tassa rukkhapāsāṇādikassa anāmakoicceva samaññā hoti, tathā naṃ sañjānantīti attho.
61.「名称」者，指一般称谓与分类之别。『所有名称』者，谓一切约定成俗之路径；『所有当知路径』者，谓一切应当了知之法门。称『Addhabhava』（双重存在）者，是以适合过去时间的指示词；但该词仅指其特征而已。所谓“支配而不堕落”，此处表明该支配意味着不堕落的状态在持续发生。然而，该支配不以居于固定范围为限，反以广大范围存在为其本质，并称之为“超出世间者”等。此处该名称犹如树石等非命名之物，亦无所谓通常的名称，故无人能真正称呼。
Nāmasuttavaṇṇanā niṭṭhitā. · 《名经注释》已结束。
2. Cittasuttavaṇṇanā二、《心经注释》
§62
62.Ye cittassa vasaṃ gacchantīti ye apariññātavatthukā, tesaṃyeva. Anavasesapariyādānanti anavasesaggahaṇaṃ. Na hi pariññātakkhandhā pahīnakilesā cittassa vasaṃ gacchanti, taṃ attano vase vattenti.
62.所谓“依从于心者”，乃指尚未明了事理之类。所谓“不立于后续”，谓不立于后续环节，即不受后续障碍缠绕。因为已明了的蕴已离染污，故无依附于心之意，即自性不生。
Cittasuttavaṇṇanā niṭṭhitā. · 《心经注释》已结束。
3. Taṇhāsuttavaṇṇanā三、《渴爱经注释》
§63
63. Tatiye ‘‘sabbeva vasamanvagū’’ti ye taṇhāya vasaṃ gacchanti, tesaṃ eva anavasesapariyādānanti imamatthaṃ ‘‘eseva nayo’’ti iminā atidissati.
63.第三处所云“皆随心而行”，指那些依附于渴爱而行者，亦谓“不立于后续”，此意由“此即是修习道路”表达得极为清楚。
Taṇhāsuttavaṇṇanā niṭṭhitā. · 渴爱经注释已毕。
4. Saṃyojanasuttavaṇṇanā四、结经注释
§64
64.Kiṃsu saṃyojanoti sūti nipātamattanti āha ‘‘kiṃ-saṃyojano’’ti? Vicaranti etehīti vicāraṇā, pādā. Bahuvacane hi vattabbe ekavacanaṃ kataṃ. Tassāti lokassa.
64.所谓何为“所缚”？此谓词为名词短语中最后一词之形式，意为“什么缚缚”。“游移”二字乃指思维与四肢活动。复数时，应以单数形式表述。此即谓“世间”的含义。
Saṃyojanasuttavaṇṇanā niṭṭhitā. · 结经注释已毕。
5. Bandhanasuttavaṇṇanā五、缚经注释
§65
65. Catutthe āgataattho eva anantarepi vutto, byañjanameva nānanti āha ‘‘pañcamepi eseva nayo’’ti.
65.关于第四句所现含义，虽此意随后已说，其后言“义即不同”，以说明多样含义，但仍称“第五句亦是此理”。
Bandhanasuttavaṇṇanā niṭṭhitā. · 缚经注释已毕。
6. Attahatasuttavaṇṇanā六、自害经注释
§66
66. ‘‘Kenassubbhāhato’’ti pāṭhoti adhippāyena ‘‘su-kāro nipātamatta’’nti āha, ‘‘kenassabbhāhato’’ti pana pāṭhe u-kāralopena padasandhi. Icchādhūpāyitoti asampattavisayicchālakkhaṇāya taṇhāya santāpito daḍḍho. Tenāha ‘‘icchāya āditto’’ti.
66. 关于『kenassubbhāhato』的读法：注释者的意思是「su字仅为语助词」，而在『kenassabbhāhato』的读法中，则是以省略u音的方式进行词间连音。『Icchādhūpāyita』者，以尚未获得所欲境界之渴爱为其相，被其炙烤、燃烧也。故说『被渴爱所燃烧』。
Attahatasuttavaṇṇanā niṭṭhitā. · 自害经注释完毕。
7. Uḍḍitasuttavaṇṇanā七、飞扬经注释
§67
67.Ullaṅghitoti ubbandhitvā laṅghito. Saddādīsūti saddādināgadantesu sotādīni uḍḍitāni taṇhārajjunā daḷhabandhanena baddhattā tadanativattanato. Lokoti āyatanaloko. Tathā atthayojanāya katattā khandhādilokavasenapi yojanā kātabbā. Na dūraṃ anantarabhavakattā. Cuticittaantaritattā ekacittantarabhavassa kammassa abujjhanaṃ, evaṃ sante kasmā sattā na bujjhantīti āha ‘‘balavatiyā’’tiādi.
67. “Ullaṅghita”意为捆绑后跳跃而过。所谓“saddādīsu”，是指在声音等根、牙齿等器官中，因受渴爱箭矢般的强烈束缚而被牢固绑定，因而难以摆脱。所谓“loka”，是指六界世界。依世俗联系法，须对五蕴及诸世界分别加以联结，因而产生连接。并非离生即远离。所谓“cutilocittāntaritattā”，即因一念心被搅扰，而不能觉知其因缘，因此即使如此，世间众生为何不能觉悟，这乃因“由强力”等因故。
Uḍḍitasuttavaṇṇanā niṭṭhitā. · 飞扬经注释完毕。
8. Pihitasuttavaṇṇanā八、覆蔽经注释
§68
68.Pañhoti ñātuṃ icchito attho. Pucchitoti sattamasutte gāthāya purimaddhaṃ pacchimaddhaṃ, pacchimaṃ purimaṃ katvā aṭṭhamasutte devatāya pucchitattā vuttaṃ ‘‘heṭṭhupariyāyavasena pucchito’’ti. Pucchānurūpaṃ vissajjananti avuttampi siddhametanti anāhaṭaṃ.
68. “Pañho”指的是欲求认识、了解的意思。所谓“pucchito”，依据《六法经》的一偈文，分为前后两部分，前后交替，且在《第八法经》中对天尊所问详述为“以因缘顺序所问”。依其问答对应关系，谓未陈述者亦称为成就，非空言论。
Pihitasuttavaṇṇanā niṭṭhitā. · 覆蔽经注释完毕。
9. Icchāsuttavaṇṇanā九、欲经注释
§69
69. Navame vinayāyāti vinayena. Karaṇatthe hi idaṃ sampadānavacanaṃ. Kissassūti kissa, su-kāro nipātamattaṃ. Sabbaṃ chindati bandhananti sabbaṃ dasavidhampi saṃyojanaṃ samucchindati. Na hi taṃ kiñci kilesabandhanaṃ atthi, yaṃ asamucchinnaṃ hutvā ṭhitaṃ assā taṇhāya samucchinnāya. Svāyamattho suviññeyyoti āha ‘‘sabbaṃ uttānamevā’’ti.
69. “Navame vinayāyāti”，是指以戒律为依归。此语是就行为成就而言。所谓“kissa”，是指何者，“su-kāro nipātamattaṃ”，指仅就良善行为的终结而言。断尽一切拘缚，谓断尽十种结缚。因为没有任何烦恼结缚是不可断除的，断除而立存之者，无非因渴爱已断尽。自主理趣，故称“一切皆在升起中”。
Icchāsuttavaṇṇanā niṭṭhitā. · 《欲求经》注释完毕。
10. Lokasuttavaṇṇanā十、《世间经》注释
§70
70.Kisminti kismiṃ sati? Tassa pana santabhāvo uppattivasenevāti āha ‘‘kismiṃ uppanne’’ti? Loko uppannoti vuccati anupādānattā lokasamaññāya. Chasūti etthāpi eseva nayo santhavanti adhikasinehaṃ karoti adhikasinehavatthubhāvato ajjhattikāyatanānaṃ. Upādāyāti pubbakālakiriyā aparakālakiriyaṃ apekkhatīti vacanasesavasena kiriyāpadaṃ gahitaṃ ‘‘pavattatī’’ti. Kiṃ pana pavattati? Loko, lokasamaññāti attho. Chasūti idaṃ nimittatthe bhummaṃ. Chaḷāyatananimittañhi sabbadukkhaṃ. Ayanti sattaloko. Uppanno nāma hoti chaḷāyatanaṃ nāma mūlaṃ sabbadukkhānanti katvā. Bāhiresu āyatanesu santhavaṃ karoti visesato rūpādīnaṃ taṇhāvatthukattā. Yasmā cakkhādīnaṃ santappanavasena rūpādīnaṃ pariggahitattā lokassa nisevitāya saṃvattati, tasmā vuttaṃ ‘‘channaṃ…pe… vihaññatī’’ti.
70. “Kismiñti kismiṃ sati”，即“在何处存在？”对此，谓存在状态确实具有生起，故言“在何处生起？”在此，“loka”被称为无著界，世俗所共知。所谓“chasu”，此处亦引导如是法则，以便于增上对诸内境的认识。所谓“upādāya”，指前时所做之业与后时所作之业之依赖，如此言语遂被作为业行之“进展”而涵摄。问“何为进展？”即是“界处”和“世俗通称”的义。“Chasu”就标志而言甚为彻底，指六处之标志即为一切苦之根本。众生随之界处而行，谓其已生即为六处，且视为一切苦之根本。于外境界中，趋近特别是对色等渴爱缘起的缘由。因为眼等因烦恼妨碍而无法擎持色等所摄世间及世间的行为的缘起，故说“被遮蔽...受损灭”。
Lokasuttavaṇṇanā niṭṭhitā. · 《世间经》注释完毕。
Addhavaggavaṇṇanā niṭṭhitā. · 《道程品》注释完毕。
8. Chetvāvaggo
8. 第八品：截断品
1. Chetvāsuttavaṇṇanā一、《断除经》注释
§71
71.Vadhitvāti hantvā vināsetvā. Aparidayhamānattāti apīḷiyamānattā. Vinaṭṭhadomanassattā na socati cetodukkhadukkhābhāvato. Visaṃ nāma dukkhaṃ aniṭṭhabhāvato, tassa mūlakāraṇaṃ kodho aniṭṭhaphalattāti āha ‘‘visamūlassāti dukkhavipākassā’’ti. Akkuṭṭhassāti akkosāparādhassa. Akkosapahāratthasambandhena hi ‘‘kuddhassā’’ti upayogatthe sampadānavacanaṃ. Sukhaṃ uppajjati kodhaṃ nassati. Sukhuppattiṃ sandhāya esa kodho ‘‘madhuraggo’’ti vutto, sukhāvasānoti attho.
71. 『vadhitvā』者，杀害、消灭也。『aparidayhamānattā』者，不受逼迫也。由于忧苦已灭尽，故不再悲愁，以心苦之痛已不复存在故。所谓『毒』，就其为不可意之事而言即是苦；嗔恨是其根本原因，因为它带来不可意之果报，故说『visamūlassa』即『苦果报的』。『akkuṭṭhassa』者，遭受辱骂之过失也。由于与辱骂、打击之义相关，故『kuddhassa』（对于愤怒者）以与格表达受用之意。乐得以生起，嗔恨得以灭除。就乐之生起而言，此嗔恨被称为『madhuragga』，意即以乐为其终结。
Chetvāsuttavaṇṇanā niṭṭhitā. · 《断除经》注释完毕。
2. Rathasuttavaṇṇanā二、《车经》注释
§72
72.Paññāṇanti lakkhaṇaṃ sallakkhaṇūpāyo. Disvāti dassanahetu. ‘‘Coḷarañño raṭṭhaṃ coḷaraṭṭha’’nti evaṃ raṭṭhaṃ raññā paññāyati.
『Paññāṇanti』者，谓智慧之特征与象征所在。『Disvā』者，见证之义。谓“乞利阿王治国为此”为例，即云此国因王治而智慧彰显。
Rathasuttavaṇṇanā niṭṭhitā. · 《车经》注释结束。
3. Vittasuttavaṇṇanā三、《财富经》注释
§73
73.Saddhāyāti saddhāhetu. Kulasampadāti khattiyādisampattiyo. Sabbalokiyalokuttaravittapaṭilābhahetuto saddhāvittameva. Heṭṭhā tiṇṇaṃ dvārānaṃ vasena uppannakassa sabbassapi anavajjadhammassa saṅgaṇhanato ‘‘dhammoti dasakusalakammapatho’’ti vuttaṃ. Asaṃkiliṭṭhasukhanti. Nirāmisaṃ sukhaṃ. Tameva sāmisaṃ upanidhāya sambhāvento āha ‘‘asaṃkiliṭṭha’’nti. Asecanakabhāvena abhirucijananato piyākicchakaraṇato bahuṃ sucirampi kālaṃ āsevantassa adosāvahato saccameva madhurataraṃ. Na hi taṃ pivitabbato sāditabbato anubhavitabbato rasoti vattabbataṃ arahati. Idāni tassa kiccasampattiatthehipi mahārahataṃ dassetuṃ ‘‘saccasmiṃ hī’’tiādi vuttaṃ. Tattha nadīnivattanaṃ mahākappinavatthuādīhi (dha. pa. aṭṭha. 1.mahākappinattheravatthu; a. ni. aṭṭha. 1.1.231; theragā. aṭṭha. 2.mahākappinattheragāthāvaṇṇanā) dīpetabbaṃ, itarāni kaṇhadīpāyanajātaka- (jā. 1.10.62 ādayo) sutasoma- (jā. 2.21.371 ādayo) macchajātakehi (jā. 1.1.34, 75; 1.2.131 ādayo) dīpetabbāni. Nimmaddenti abhibhavanti. Madhurataranti sundarataraṃ seṭṭhesūti attho. Paññājīvīti paññāya jīvanasīloti paññājīvī, paññāpubbaṅgamacariyoti attho. Paññājīvīti ca paññāvasena iriyati vattati jīvitaṃ pavattetīti atthoti dassento ‘‘yo paññājīvī’’tiādimāha. ‘‘Jīvata’’nti keci paṭhanti, jīvantānaṃ paññājīviṃ seṭṭhamāhūti attho.
『Saddhāyāti』者，即信心之缘起也。『Kulasampadāti』者，指王族等贵族之资历与德业。信业为成就遍及世间与天界及超世间利益之因。下文比喻三门中居住者，由于具足无有瑕疵之德，称此法为“法与十善业道”。谓清净安乐者，谓无渣无味之乐也。以此纯净之乐为依止而生，从而称之为“无垢”。其意为因唤起喜好与爱乐，久之对其常驻，故谓“无瞋”。其真理之甘甜更甚，于戒修圆满者尤然。不应饮用、食用、亲受恶味。今为显现其重要性，于完成此责时，称为“大智人”。文中特别提及如河流绕行大咖毕那等长老等故事，以示智慧引导生活的美丽与美好意义。『Paññājīvī』即以智慧为生命，前修智行，以智慧力引领生活进程者。亦有人以“生命”意解释为护持智慧生活者之最上义。
Vittasuttavaṇṇanā niṭṭhitā. · 《财富经》注释结束。
4. Vuṭṭhisuttavaṇṇanā四、《降雨经》注释
§74
74.Uppatantānanti pathaviṃ bhinditvā uṭṭhahantānaṃ. ‘‘Seṭṭha’’nti vuccamānattā ‘‘sattavidha’’nti vuttaṃ, itaresaṃ vā tadanulomato. Khemo hoti dubbhikkhupaddavābhāvato. Tenāha ‘‘subhikkho’’ti. Nipatantānanti adhomukhaṃ pavattantānaṃ. Pavajamānānanti vajanasīlānaṃ. Te pana yasmā jaṅgamā nāma honti, na rukkhādayo viya thāvarā, tasmā āha ‘‘jaṅgamāna’’nti. Gāvoti dhenuyo. Tena mahiṃsādikānampi saṅgaho daṭṭhabbo. Vadantānanti uppannaṃ atthaṃ vadantānaṃ.
74. 『uppatantānaṃ』者，破地而出、向上生长者也。因被称为『最胜』，故说『七种』，或就其他众生随顺此义而言亦然。因无饥荒灾患，故安稳；故说『丰衣足食』。『nipatantānaṃ』者，头向下行进者也。『pavajamānānaṃ』者，有迁徙习性者也。然而，彼等既为动物，不同于树木等静止之物，故说『动物』。『gāvo』者，乳牛也；由此亦应理解为包括水牛等在内。『vadantānaṃ』者，说出已生之义理者也。
Attanokhantiyāti attano khantiyā ruciyā gahitabhāvena. Itarā devatā tassā vissajjane aparitussamānā āha. Yāva padhaṃsīti guṇadhaṃsī satthudesanāya laddhabbaguṇanāsanato. Pagabbāti pāgabbiyena samannāgatā, yathā vacīpāgabbiyena akharā, tathā vācāya bhavitabbaṃ. Mukharāti mukhakharā. Dasabalaṃ pucchi saṇhaṃ sukhumaṃ ratanattayasaṃhitaṃ atthaṃ sotukāmā. Assā devatāya vissajjento ajjhāsayānurūpaṃ. Uppatamānāti uppatantī samugghāṭeti odhiso. Vaṭṭamūlakamahāavijjāti tassā ādīnavadassanatthaṃ bhūtakathanavisesanaṃ. Osīdantānanti paṭipakkhavasena adho sīdantānaṃ, ussādayamānānanti attho. Puññakkhettabhūtoti idaṃ ‘‘padasā caramānāna’’nti padassa atthavivaraṇavasena bhūtakathanavisesanaṃ. Yādiso putto vā hotūti idaṃ purimapade devatāya puttagahaṇassa katattā vuttaṃ.
『Attanokhantiyāti』者，谓自心之宽容与乐意拥纳。尔后诸天不悦其舍弃，故言。迄处至极之道理，谓如圣者所教之善法应得。『Pagabbāti』者，如字首之起始，如言语文字基始。『Mukharāti』者，即言语开窍处。谓天之问询十力之事，细致珍贵如宝玉之义，求闻以明智。因奉顺诸天之心志，故为开示。『Uppatamānāti』意谓揭发，开释。『Vaṭṭamūlakamahāavijjāti』者，指大无明之根源。文中谓持此大无明而生诸危险，述其为世间苦根。『Osīdantānanti』者，反之下降，与之对立者为“上升”。谓善根之地，步行于善道。若未来为子者，授以天子之礼，取其名分。
Vuṭṭhisuttavaṇṇanā niṭṭhitā. · 《降雨经》注释结束。
5. Bhītāsuttavaṇṇanā5. 怖经注释
§75
75.Kiṃ sūdha bhītāti ettha su-idhāti nipātamattanti āha ‘‘kiṃ bhītā’’ti? Maggo ca nekāyatanappavuttoti anekakāraṇaṃ nānāvidhādhigamokāsaṃ katvā pavutto kathito. Tenāha ‘‘aṭṭhatiṃsārammaṇavasenā’’tiādi. Evaṃ santeti evaṃ sabbasādhāraṇānekāyatanehi nibbānagāmimaggassa tumhehi paveditattā labbhamāne kheme magge kiṃ bhītāyaṃ janatā uppathabhūtā viparītadiṭṭhito gaṇhīti attho? Evaṃ devatā yathicchāya purimaddhena attanā yathācintitamatthaṃ satthu paveditā, pacchimaddhena attano saṃsayaṃ pucchati. Bahupaññāti puthupañña. Ussannapaññāti adhikapaññā. Ṭhapetvāti saṃyametvā. Saṃvibhāgīti āhāraparibhoge sammadeva vibhajanasīlo. Tenāha ‘‘accharāyā’’tiādi. Vuttatthameva heṭṭhā.
『Kiṃ sūdha bhītāti』者，意云“为何惧？”此处语气为疑问。谓道由多种境界显现，自多因缘造就故，遂言“三十三光明军”等。即如实说明众多基础共通之道，所引向涅槃之途。后云众生因愚昧成反对。此话语源于天界先人，为师所授之法，但亦自问自疑。『Bahupaññāti』者，多慧。『Ussannapaññāti』者，更高智慧。『Ṭhapetvāti』者，调伏之意。『Saṃvibhāgīti』者，谓正当食饮分配之行为。故云“无师”、即无导师之法，正应施行。文意谓以正法断除烦恼，初显正道也。
Manenāti manogahaṇena. Pubbasuddhiaṅganti pubbabhāgasuddhibhūtaṃ aṅgaṃ. Catūsūti vuttaaṅgapariyāpannaṃ. Yaññaupakkharoti dānassa sādhanaṃ. Etesu dhammesūti etesu saddhādiguṇesu. Yathā hi saddho paccayaṃ paccupaṭṭhapetvā vatthupariccāgassa visesapaccayo kammaphalassa paralokassa ca paccakkhato viya pattiyāyanato, evaṃ muduhadayo. Muduhadayo hi anudayaṃ patvā yaṃ kiñci attano santakaṃ paresaṃ deti. Yo ca saṃvibhāgasīlo, so appakasmimpi attano santake parehi sādhāraṇabhogī hoti. Vadaññū vadāniyatāya yāginova yuttaṃ yuttakālaṃ ñatvā atthikānaṃ manorathaṃ pūretīti vuttaṃ ‘‘iti…pe… catūsūti āhā’’ti.
「意念」者，意念之聚合也。所谓「先净法」是指被先部分清净所成之法藏。谓四者已，说为「分别具足之法藏」也。是谓为布施之具足资粮之一也。此等法中之品质及信敬等诸品。诚如信心相依之理，建立因果基，乃至对财产施舍之特殊因缘，以及业果和他方世报皆确证不疑，如此柔顺善良之心。柔顺心者，复生之因，能于自身之财舍施于他人者是也。若行为分配守持善戒者，则即使极微之自身所有，于他亦为共有普遍之享用者也。以感恩心恒照法言，犹如祭祀者知其适合之时令，能圆满善法之所愿，故云：「如是……四者」等语。
Vācantiādīni tīṇi aṅgāni tividhasīlasampattidīpanato. Sampannasīlo hi paralokaṃ na bhāseyya. Saddho ekaṃ aṅgaṃ payogāsayasuddhidīpanato. Suddhāsayassa sammāpayoge ṭhitassa kathaṃ paralokato bhayanti. Dukavasena caturaṅgayojanā dukanayo. Etesu catūsu dhammesu ṭhitoti etesu yathāvuttadukasaṅgahesu catūsu guṇesu patiṭṭhito.
谓声音等三者为三法藏，乃因三种戒德完善而示现。完善者心戒具足，则于他方不生妄言。信心者，则因专一之清净心志坚持而至诚，岂畏他方？此四法藏中立足者，乃依四苦集灭道之善法，故此四德相依立足。
Bhītāsuttavaṇṇanā niṭṭhitā. · 怖经注释已毕。
6. Najīratisuttavaṇṇanā6. 不老经注释
§76
76.Nāmagottanti tisso kassapo gotamoti evarūpaṃ nāmañca gottañca. Nidassanamattametaṃ, tasmā sabbassa paññattiyā lakkhaṇavacananti daṭṭhabbaṃ. Na jīratīti asabhāvadhammattā uppādavayābhāvato jaraṃ na pāpuṇāti. Tenāha ‘‘jīraṇasabhāvo na hotī’’ti. Yasmā samaññābhāvato kālantarepi taṃ samaññāyateva, tasmā ‘‘atītabuddhānaṃ…pe… na jīratīti vuccatī’’ti āha.
「姓名氏族」意谓三宝尊者、大咖萨巴、果德玛等名称及族姓，止于观照象征所指义，故当观察一切称谓，乃曰是为标识文字。谓非老者，非自性之说，因起灭无因无果故不老。故云：「不生老」也。又由无常性，于时异中亦即无常。因而谓「过去佛等不老」之说。
Ālasiyanti alasabhāvo daḷhakosajjaṃ. Tenāha ‘‘yenā’’tiādi. Ṭhitinti byāpāraṃ. Niddāvasena pamajjanaṃ kattabbassa akaraṇaṃ. Kilesavasena pamajjanaṃ akattabbassa karaṇampi. Kammasamayeti kammaṃ kātuṃ yuttakāle. Kammakaraṇavīriyābhāvoti taṃkammakiriyasamuṭṭhāpakavīriyābhāvo. So pana atthato vīriyapaṭipakkho akusalacittuppādo, na vīriyassa abhāvamattaṃ. Sīlasaññamābhāvo dussīlyaṃ. Vissaṭṭhācāratā nāma anācāro. Soppabahulatāti niddālutā . Yato gahaṇahatthopi na kilāsupi puriso niddāya abhibhuyyati. Tenāha ‘‘tāyā’’tiādi. Aticchātādīnīti ādi-saddena abhibhuyyatādiṃ saṅgaṇhāti. Āgantukālasiyaṃ na pubbe vuttaālasyaṃ viya pakatisiddhaṃ. ‘‘Te chidde’’ti pāḷiyaṃ liṅgavipallāsena vuttanti āha ‘‘tāni cha chiddānī’’ti. Kusalacittappavattiyā anokāsabhāvato chiddāni. Tenāha bhagavā – ‘‘yattha vittaṃ na tiṭṭhatī’’ti. Sabbākārena lesamattaṃ asesetvāti adhippāyo.
「懈怠即懈怠性」者，即懒惰本性也，状如刚烈之枪刃。故云：「以何」等言。谓常住者为所作业也。于昏沉失念中，应为应造之业未作；于烦恼失念中，不应造之业反作。谓方便行善之适宜时辰。谓不作业之力，即无能生起业之力也。彼为利益而修之勇怯，实为无善心起，而非无勇力也。谓戒识无漏者，则为恶行。谓放逸为非礼行为。谓昏沈为过度睡眠。因其软弱，连握持器物亦不牢固，如人酷惮沉溺失念。故云：「由彼」等言。谓过度嗜欲等诸烦恼为根由成性。谓来者懒惰，非昔日所述懈怠。谓「断」者，由善意起不贪染之懈怠。故佛言：「财产所在，不可驻留」者。谓一切皆有余染，愿灭尽故也。
Najīratisuttavaṇṇanā niṭṭhitā. · 不老经注释已毕。
7. Issariyasuttavaṇṇanā7. 自在经注释
§77
77. Satthassa malanti satthamalaṃ, yena satthaṃ malīnaṃ hoti, satthamalaggahaṇena cettha malīnaṃ satthameva gahitanti āha ‘‘malaggahitasattha’’nti. Āṇāpavattananti appake vā mahante vā yattha katthaci attano āṇāya pavattanavasena vasanaṃ issariyattamicchanti. Maṇiratanampi vissajjanīyapakkhikattā uttamaṃ bhaṇḍaṃ nāma na hoti, itthī pana pariccattakulācāritthikāyapi anissajjanīyatāya uttamabhaṇḍaṃ nāma. Tenāha ‘‘itthī bhaṇḍānamuttama’’nti. Tesaṃ tesañhi purisājānīyānaṃ uppattiṭṭhānatāya uttamaratanākarattā itthī bhaṇḍānamuttamaṃ. Malaggahitasatthasadiso avabodhakiccavibandhanato. Satthamalaṃ viya satthassa paññāsatthassa guṇābhāvakaraṇato paññāsatthamalaṃ. Abbu vuccati upaddavaṃ, taṃ detīti abbudaṃ, vināsakāraṇaṃ. Nanu haraṇaṃ samaṇassa ayuttanti? Yuttaṃ. Tassa anvayato byatirekato ca yuttataṃ dassento ‘‘salākabhattādīnī’’tiādimāha.
谓「师者迹垢」，即师道污垢，师道为污垢所染，于此，谓「污垢染着之师」。谓「予然起」，谓大小诸所作业，为权势、统摄所有等欲恶意。宝玉贵重不易生，故无以名为上宝。若女人则因附属家族生活而称最贵宝。故称「女人为上宝」。彼诸妇女中之妇人因生育系出，故女人为上宝。谓师道污垢者，如五十师道之德消失为污垢。谓祸乱即为祸害，能起破坏。岂所谓夺取行者财物乎？合适也。其正反理，诸佛法令，云：「斋饭等……」等言也。
Issariyasuttavaṇṇanā niṭṭhitā. · 自在经注释已毕。
8. Kāmasuttavaṇṇanā8.《欲经》注释
§78
78. ‘‘Attakāmo’’ti pāḷiyaṃ vuttattā āha ‘‘ṭhapetvā sabbabodhisatte’’ti. Te hi sabbaso paratthāya eva paṭipajjamānā mahākāruṇikā paratthakāmā, atthakāmā nāma na honti, yā ca tesaṃ attatthāvahā paṭipatti, sāpi yāvadeva paratthā evāti. Vuttaṃ porāṇaṭṭhakathāyaṃ. Yasmā bodhisattā parahitapaṭipattiyā pāramiyo pūrentā tathārūpaṃ kāraṇaṃ patvā attānaṃ paresaṃ pariccajanti paññāpāramiyā paripūraṇato, tasmā idhāpi ‘‘sabbabodhisatte ṭhapetvāyevāti vutta’’nti āha. Kalyāṇanti bhaddakaṃ. Vācāya adhippetattā āha ‘‘saṇhaṃ muduka’’nti. Pāpikanti lāmakaṃ nihīnaṃ. Taṃ pana pharusaṃ vācanti sarūpato dasseti.
依巴利文「自他意」原文曰，设立诸大菩萨，谓诸菩萨全为众生他利，远离自利，称其为无私者，意义谓无他利者不是。彼等以利益他人为行为，始终如是。此乃古注所载。谓菩萨集善为利益众生之修学，完成六度，故此亦立「诸大菩萨」名。善为吉祥言，义为美好。谓言语严厉者，称之为粗恶而低劣。然此恶语，却如实显示彼之真象。
Kāmasuttavaṇṇanā niṭṭhitā. · 《欲经》注释终了。
9. Pātheyyasuttavaṇṇanā9.《旅粮经》注释
§79
79.Saddhā bandhati pātheyyanti saddhā nāma sattassa maraṇavasena mahāpathaṃ saṃvajato mahākantāraṃ paṭipajjato mahāviduggaṃ pakkhandato pātheyyapuṭaṃ bandhati sambalaṃ sajjeti. Kathanti āha ‘‘saddhaṃ uppādetvā’’tiādi. Etaṃ vuttanti ‘‘saddhā bandhati pātheyya’’nti etaṃ gāthāpadaṃ vuttaṃ bhagavatā. Sirīti katapuññehi sevīyati tehi paṭilabhīyatīti sirī. Issariyaṃ vibhavo. Āsayitabbato āsayo, vasanaṭṭhānaṃ niketanti attho. Parikaḍḍhatīti icchāvasikaṃ puggalaṃ tattha tattha upakaḍḍhati.
第七十九品。信心能束缚并放逸。所谓信心者，是众生因死之威势，进入大道，踏过大深林，心念谨慎地摒弃放逸的道路障碍，拘束业力，守护自身。释尊称之曰『生起信心』等。此经句『信心束缚道路』出自世尊之言。所谓荣誉，是由善业所成所受，得到利益。所谓权势，是心得所住，身心之所安之所依也。所谓守护者，是偏执之心，执着所向之人，常于各处保护防卫。
Pātheyyasuttavaṇṇanā niṭṭhitā. · 《旅粮经》注释终了。
10. Pajjotasuttavaṇṇanā10.《灯明经》注释
§80
80. Taṃ taṃ samavisamaṃ pajjotatīti pajjoto. Padīpo andhakāraṃ vidhamitvā paccakkhato rūpagataṃ dasseti, evaṃ paññāpajjoto avijjandhakāraṃ vidhamitvā dhammānaṃ paramatthabhūtaṃ rūpaṃ dasseti. Jāgarabrāhmaṇo viyāti jāgarakhīṇāsavabrāhmaṇo viya. So hi satipaññāvepullappattiyā sabbadāpi jāgaro hoti. Gāvoti gojātiyo. Idaṃ gunnaṃ goṇānañca sāmaññato gahaṇaṃ. Kammeti karaṇatthe bhummavacanaṃ. Jīvanaṃ jīvo, saha jīvenāti sajīvino. Tenāha ‘‘kammena saha jīvantāna’’nti, kasivāṇijjādikammaṃ katvā jīvantānanti attho. Gomaṇḍalehi saddhinti gogaṇena saha. Na tena vinā kasikammādīni uppajjanti, gorasasiddhiyā ceva kasanabhāravahanasiddhiyā ca kasikammaekaccavāṇijjakammādīni ijjhanti. Sattakāyassāti āhārupajīvino sattakāyassa kasito aññathā jīvikaṃ kappentassapi kasijīvitavuttiyā mūlakāraṇaṃ phalanipphattinimittattā tassa. Iriyāpatho ca iriyanakiriyānaṃ pavattanupāyo. ‘‘Sītanti naṅgalasītakamma’’nti vadanti.
第八十品。各各不均等发光，谓之光明。火炬能击破黑暗，并在其周围显现出形象；同理，智慧之光破除无明黑暗，显示法之究竟本质。觉者如觉醒之婆罗门，非觉醒之婆罗门已去烦恼故而觉。由正念智慧增长，恒常觉醒无眠。牛群即牛种类，此乃群体之通称。所谓耕作，是土地用品。生命即生灵，与生命同在者谓之生存者。故曰『以业与生存者』，指农夫之业行与生计。乡中农耕者号称牛人。无此牛人，则无农耕等财富生产。农作之成由耕作而生，有产有因，果报相应。行路是以身体为工具之行为。为耕作而生所行之道，即为耕作行为故。
Pajjotasuttavaṇṇanā niṭṭhitā. · 《灯明经》注释终了。
11. Araṇasuttavaṇṇanā11. 《阿拉纳经》之义疏
§81
81. Raṇanti kandanti etehīti raṇā, rāgādayo. Tehi abhibhūtatāya hi sattā nānappakāraṃ kandanti paridevanti. Te pana sabbaso natthi etesaṃ raṇāti araṇā. Nikkilesā khīṇāsavā. Vusitavāsoti vusitabrahmacariyavāso. Bhojissiyanti bhujissabhāvo. Tenāha ‘‘adāsabhāvo’’ti. Samaṇāti samitapāpasamaṇāti āha ‘‘khīṇāsavasamaṇā’’ti. Puthujjanakalyāṇakāle lokiyapariññāya, sekkhā pubbabhāge lokiyapariññāya, paccavekkhaṇe lokiyalokuttarāya pariññāya pariññeyyaṃ tebhūmakaṃ khandhapañcakaṃ parijānanti paricchijjanti. Khīṇāsavā pana pariññātapariññeyyā honti. Tathā hi te sāmī hutvā paribhuñjanti. Vandanti naṃ patiṭṭhitanti vuttaṃ, vandanīyabhāvo ca sīlasampannatāyāti āha ‘‘patiṭṭhitanti sīle patiṭṭhita’’nti. Idhāti imasmiṃ loke. Khattiyāti lakkhaṇavacananti āha ‘‘na kevalaṃ khattiyāvā’’tiādi.
第八十一品。斗争痛哭称为斗争，乃贪嗔等烦恼。众生因被其所制，故多种方式争斗哭泣哀伤。此等烦恼凝聚处即是斗争，不净者已断。久住者，是指久修梵行者。尚存饮食欲望者，称为非禁欲身。故曰『未断法身』。出家者者欲断恶，谓为断烦恼比库。俗人以世间智慧进行初步修习，无欲者则有后续以出世智慧观照之修行，了知五蕴诸法。已断烦恼者，具足能知能断之智见。是故彼等修行得以具足，任其根本愿力而具足福德，尊敬之；故曰『以戒为立基』。此处指世间。所谓贵族，系特点之称，非唯贵族也。
Araṇasuttavaṇṇanā niṭṭhitā. · 《阿拉纳经》之义疏已毕。
Chetvāvaggavaṇṇanā niṭṭhitā. · 《切断品》之义疏已毕。
Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya · 《显扬真义》——《相应部》之注疏
Devatāsaṃyuttavaṇṇanāya līnatthappakāsanā samattā. · 《天人相应》之义疏——《显明隐义》已圆满。