11. Sakkasaṃyuttaṃ · 11. 萨咖相应复注
10. Yakkhasaṃyuttaṃ第十 亚卡相应
1. Indakasuttavaṇṇanā第一 因达咖经注释
§235
235. Attano pariṇāyakattena indo nāma mahesakkho, indoti samaññā assāti katvā ‘‘indako’’tipi vuccati, tassa indakassa. Indakūṭe pabbate nivasatīti indakūṭanivāsī, tassa indakūṭanivāsino. Balikammehi yajitabbato pūjitabbato yakkho, tassa yakkhassa. Indassa nivāsaṭṭhānabhūtaṃ kūṭaṃ indakūṭanti yakkhato kūṭena nāmaṃ laddhaṃ. Indakūṭo indo uttarapadalopena yathā ‘‘kelāsakūṭo kelāso’’ti. Indo yakkhoti kūṭato yakkhena nāmaṃ laddhaṃ. Na cettha itarītaranissayadoso aññamaññūpalakkhaṇabhāvato yathā taṃ ‘‘kāyakammaṭṭhāna’’nti. Rūpanti sakalaṃ rūpakkhandhamāha, na rūpāyatananti. Imaṃ sarīraṃ pecca ayaṃ kinti paṭilabhatīti codeti.
235. 以自身主导权称，印度名为大力天王，因被世间普遍认可称为「印陀」，故依此谓之「印陀拘」。居于印陀拘山者称「印陀拘山居者」，住在该山的即是印陀拘山居者。此天作为祭祀供养之神，故称为夜叉；其住所为印陀拘山，乃以山名而得名。印陀拘山犹如印度北方的山峰名“结罗萨山”；印陀拘即由山名与夜叉称谓合成。此处非他因缘而生之差别，仅因显现互异性，犹如所谓“身业根本”。所谓色者，是指整个色蕴，不是色根境界。此身离世者，即问生者何所依归而得此身。
Kuto āgacchatīti parādhārarūpe jīve attani mātukucchimokkante rūpassa sambhavoti kuto nāma ṭhānato āgacchati. Tenāha ‘‘imāni ca aṭṭhīni imā ca maṃsapesiyo’’tiādi. Kathaṃ nvayanti ayaṃ kucchisaṅkhāte gabbhare kathaṃ sajjatīti pucchati. ‘‘Sīhānaṃva nadantānaṃ, dāṭhīnaṃ girigabbhare’’tiādinā (theragā. nidānagāthā) gabbharo ca kucchivācako āgato. Tenāha ‘‘gabbharasminti mātukucchismi’’nti. Puggalavādīti attavādupādāno. Yathā hi macchamaṃsaṃ bhuttaṃ pheṇaṃ viya hutvā vilīyati, na ca paññāyati sattabhāvena appavattanato, evamevaṃ yadi mātukucchismiṃ gabbhabhāvena uppannaṃ rūpaṃ satto na bhaveyya no vaḍḍheyya, vilīyitvā gaccheyya, paññāyati ca taṃ rūpaṃ, tasmā jīvoti imāya laddhiyā. Evamāhāti ‘‘rūpaṃ…pe… gabbharasmi’’nti evamavoca. Paṭhamanti etesaṃ pañcannaṃ paṭhamaṃ. Tenāha ‘‘paṭhamena paṭisandhiviññāṇena saddhi’’nti. ‘‘Jātiuṇṇaṃsūhīti jātieḷakāya uṇṇaṃsūhī’’ti vadanti. ‘‘Gabbhaṃ phāletvā gahitauṇṇā jātiuṇṇā. Tassā aṃsūhi tīhi katasuttagge’’ti saṃyuttabhāṇakānaṃ adhippāyo.
何处来？谓众生受有外因，于母体尾端之中缘色身而得生，故问其所由何处而来。故称“此为八骨，此为肉脊”等。此处问及若何联结，此骨名尾，依托母腹而成胎。犹如“狮子牙齿露于岩石洞中”，暗喻胎儿如岩穴中的牙齿。故称“此胎气在母腹尾端”，此即个人观念之执着。若以鱼肉为例，若被火熄灭则化流散不复存，亦不能由七体转世还生，故此色因胎生而生者若无生命则不能增长，且会灭尽。由此知有生之义故称“如胎气所成色格”，如是而说。以上乃五法中第一法，所谓“初于回归识共计”。所谓“生则羽毛生”等义，乃众多论师联结阐述，谓胎已成后有生成羽毛状，称作“出生之毛”。故言“胎剖衣毛生成羽毛”，三条筋脉紧连之语，此为传出集论所述释义。
Anāviloti accho, suppasannoti attho. Evaṃvaṇṇappaṭibhāganti vuttappamāṇasaṇṭhānasamparicchinnaṃ. Kalalaṃ sampavuccatīti attabhāvo bhūtupādārūpasaṅkhāto santānavasena pavattamāno kalalaṃ nāmāti kathīyati.
Anāviloti意为坚固不易坏，suppasannoti意为清净顺畅。如是之阐述，谓论语所断续部分，以段落整齐连接而成。所谓kalala，一种形态，谓因形质所生之实体，以繁衍传承之相续运作，以kalala命名，此乃所称之义。
Kalalāti yathāvuttakalalarūpahetu taṃ nissāya paccayaṃ katvā. Maṃsadhovanaudakavaṇṇanti vaṇṇato maṃsadhovanaudakavaṇṇaṃ, saṇṭhānato pana vilīnatipusadisaṃ.
『羯剌蓝』者，以如前所述之羯剌蓝色形为因，依此为缘也。『肉洗水之色』者，就色而言，其色如洗肉之水；就形状而言，则如已融化之脓液。
Paripakkanti paripākakalalabhāvato paripākaṃ gataṃ suparipākaṃ gataṃ. Samūhatanti samūhabhūtaṃ saṅgataṃ. Vivaṭṭamānanti pariṇamantaṃ. Tabbhāvanti karaṇe etaṃ upayogavacanaṃ, tabbhāvena pariṇamantanti attho. Nissakke vā upayogavacanaṃ, tabbhāvato kalalabhāvato kalalaṃ vipariṇamantaṃ. Abbudaṃ nāma jāyati, abbudaṃ nāma sampajjatīti attho.
『已熟』者，由羯剌蓝成熟之状态，谓已达成熟、充分成熟也。『聚合』者，谓已成聚合、汇集之状态也。『转变中』者，谓正在变异也。『彼状』者，此为以作格表目的格之用法，意谓『以变为彼状而转变』。或亦可作离格用法，意谓『由彼状，即由羯剌蓝之状态，羯剌蓝转变而生名为安浮陀者，名为安浮陀者生起』，此为其义。
Vilīnatipusadisā saṇṭhānavasena, vaṇṇavasena pana sitā arattāva hotīti vadanti. Maṇḍanti dārikānaṃ tathā pīḷanato nibbattamaricapakkassa sārabhūtaṃ rasaṃ. Sabbabhāgehi muccatīti so maṇḍo kapāle alaggo hutvā tassa sabbabhāgehi mucchitvā piṇḍito hutvā tiṭṭhati. Evarūpā pesi hotīti sā pesi gabbhāsaye katthaci alaggā yathāvuttamaṇḍo viya piṇḍito hutvā tiṭṭhati. Tenāha ‘‘vilīnatipusadisā’’ti.
由于色泽分散溶解之状态，因结构所成而显现颜色，谓为白色或灰色。Maṇḍanti为聚集，形如嫩果压榨出的汁液精华。若色泽分布均匀，则称聚集之液似蜜汁均匀涂布于头部，称该液为汁膜。此种液体时有压迫出现于胎内，称作pesī，相当于胎内某处局部聚集，似汁膜般均匀覆盖而站立。故称“溶散色泽分布”。
Pesi nibbattatīti ettha pesīti nissakke paccattavacananti āha ‘‘tato pesito’’ti.
“Pesi nibbattatīti”意即“pesi”为依附之所指，从语法上属于依赖词的指示代称，故释为“因此说‘由此而生’”。
Ghanassa saṇṭhānaṃ. Nibbattaṃ kammapaccayāti taṃsaṇṭhānaṃ rūpadhammanibbattiyā jāyati. ‘‘Jarāmaraṇaṃ aniccaṃ saṅkhataṃ paṭiccasamuppanna’’nti (saṃ. ni. 2.20) hi vuttaṃ.
『块状之形态』。『由业缘而生起』者，谓彼形态乃由色法之生起而生也。经中已说：『老死乃无常、有为、缘起之法』。
Pīḷakāti pīḷakasadisā maṃsapiṇḍā jāyanti.
“Pīḷakāti”者，为与压迫相关的状态，指肉块的形成。
Sattamādīnīti ādi-saddena aṭṭhamasattāhato paṭṭhāya yāva ekacattālīsā catuttiṃsa sattāhāni saṅgaṇhāti. Pariṇatakālanti gabbhassa pariṇatakālaṃ. Navamāsato bahi paripakko nāma hoti kesalomādinibbattito. Tenāha ‘‘dvācattālīse sattāhe etāni jāyantī’’ti.
『第七等』中，『等』字摄取第八个七日起，乃至第四十一、第三十四个七日。『成熟之时』者，谓胎儿成熟之时也。从第九个月起，由于发毛等已生，则称为充分成熟。故言：『于第四十二个七日，此等诸物乃得生起。』
Tassāti gabbhaseyyakasattassa. Mātuudarapaṭalena ekābaddho hoti yato mātarā paribhuttaāhāro āmāsaye patiṭṭhite gabbhassa nābhināḷānusārena gabbhagatassa sarīraṃ sampatvā āhārakiccaṃ karoti. Āhārasamuṭṭhānarūpaṃ samuṭṭhāpetīti gabbhagatassa kāye ojāya paccayo hoti. Sā ca taṃ paccayaṃ labhitvā ojaṭṭhamakaṃ rūpaṃ samuṭṭhāpeti. Evaṃ mātarā paribhuttaāhārapaccayena gabbhagato dasa māse yāpeti attano nābhināḷānusāragateneva tena yāva āhārasamuṭṭhānasattāho, tato paṭṭhāya āharaṇato. Keci pana ‘‘mātarā paribhuttaāhāro bāhiravaggo viya tassa kāyaṃ abhisanneti parisanneti, tena so yāpetī’’ti vadanti. Kucchigataṃ udarapaṭalena tirohitattā bahi ṭhitanti vattabbataṃ na arahatīti ‘‘kucchiyā abbhantaragato’’ti āha. Mātukucchigato naroti mātu tirokucchigato. Evaṃ khoti iminā yathāvuttākārena ayaṃ satto…pe… nibbattati, tasmā rūpaṃ na jīvo. Na hi diṭṭhigatassa sattāhakkamena vuḍḍhippatto icchito aniccatāpattito.
“Tassāti”指胎内的皮肤组织。连结于母体腹膜，母食经由胃入胎，沿脐带而至胎身，供养胎体。母食的产生方式为“āhārasamuṭṭhāna”，此成为胎内资养之本。母体依此供养胎儿达十月，脐带相连接。此时胎体因母食依报得生长。有人说母食为外部层次，能清净胎体，这是误解。腹膜在胎内故称“腹内者”。胎体之所以生成，不为有生命的存在，非由生命之时然生长，乃因无常聚合法合成，非生命有意增长亦非亦无常所毁灭。
Indakasuttavaṇṇanā niṭṭhitā. · 因达咖经注释完毕。
2. Sakkanāmasuttavaṇṇanā第二 名为萨咖者经注释
§236
236.Sakkanāmakoti baliputto viya sakkassa vasena gahitanāmo. ‘‘Eso kirā’’ti pāṭho. ‘‘Eko kirā’’tipi likhanti. Mārassa pakkhe gato mārapakkhiko. Yadaññanti ettha yanti kiriyāparāmasanaṃ, tasmā yaṃ aññassa anusāsanaṃ, taṃ samaṇassa na sādhūti yojanā. Kāraṇenāti kāraṇamattena saṃvāso jāyati. Yena kenaci gahaṭṭhena vā pabbajitena vā. Taṃ kāraṇantaraṃ samāgataṃ purisaṃ sappañño sambuddho anukampituṃ nārahati visesādhigamābhāvā, sati pana tasmiṃ savisesaṃ pasādo hotīti. Manasā ce…pe… na tena hoti saṃyutto sinehavasena anukampā anuddayā tassā asaṃkiliṭṭhasabhāvattā.
第236条。“Sakkanāmakoti”意即“名为萨加纳者”，比喻如比利子因萨咖之力得名。“Eso kirā”或“Eko kirā”二说。指此者属于魔之势力。业因之意在“yanti kiriyāparāmasanaṃ”，即行为阻止故。若随他人的教令，修行者即不善。所谓“kāraṇenāti”为依因而生，是指依托某个寺院或乞食地等境遇。智慧圆满之觉者不能特殊具足慈悲，然而觉者对该人持普遍信赖。若心不蒙缠，则以无垢之情生起悲悯，绝无纷扰杂染。
Sakkanāmasuttavaṇṇanā niṭṭhitā. · 名为萨咖者经注释完毕。
3. Sūcilomasuttavaṇṇanā第三 针毛经注释
§237
237. Gayāya avidūre bhavo gāmo ‘‘gayā’’ti vuttoti āha ‘‘gayāya’’nti, tenāha ‘‘gayāya avidūre niviṭṭhagāmaṃ upanisāyāti attho’’ti. Gocaragāmanidassanaṃ hetaṃ. Idaṃ upari idaṃ heṭṭhāti natthi uppaṭipāṭiyo mañcapādānaṃ dvīsu passesu dīghabhāvena. Balikammatthāya kataṃ devatādhiṭṭhānanti adhippāyena devaṭṭhāne ṭhapenti. Aṭṭhapādamañcasadiso kira so heṭṭhupariparivattetabbato. Kathinasibbanasūci kathinasūci. Apaccattharitvāti kiñci saṅghikasenāsanassa upari paṭicchadanaṃ apaccattharitvā. Gavacchivijjhitaṃ viyāti tehi sūcilomehi gavacchijālaṃ viya gataṃ sabbaso samohataṃ.
237. 在离嘎耶不远的地方，有一个村庄名为“嘎耶”，故称之为“嘎耶”。因此说“在嘎耶”，意思是“在离嘎耶不远的村庄附近”。这是为了说明【可畜乘的村落】的示现。以上与以下之间并无上下之分，不能视为分段，在床脚两处可以看见较长的侍卧处。此处是为了调伏力行者所作的天神驻留之所，这仿佛是一个八足床，它可在上下之间环绕。在严厚芒刺的提示下，是严刺。所谓倒用，意指覆盖于僧众居住所上方的遮盖物被倒置使用。如同用芒刺之毛茎穿透居处的遮盖布，将其全然覆盖住了。
Idhāpi ‘‘kharasarīro’’ti vatvā kharasarīraṃ kathinasūcisadisatāya lomassāti tassa tathābhāvassa kāraṇaṃ dassento ‘‘so kirā’’tiādimāha. Attano hatthehīti saṅghikatelasammakkhitehi attano sarīraṃ makkhesi. Itīti vuttākārena.
这里说“犀牛身躯”，是以硬刺相状被称为犀牛身躯而有所谓的毛发。例如毛发的根本粗硬状态，因显现其本来之质故说“是也”。说“在自己手上”，意思是因被僧众净除污秽，用自己的身体涂抹油脂等物质。以上即此说法之义。
Samāgamaṭṭhānanti yakkhasannipātaṭṭhānaṃ. Soti sūcilomo yakkho. Manti ca tameva vadati.
“集会所在”意指夜叉等聚集的所在。说“闻其刺毛”，是称为夜叉的长毛之意。与此同时，认为同样如此而说。
Uṭṭhāpetvāti uddhaggā katvā. Apanāmesīti yathā so attano kāyaṃ upanetuṃ na sakkoti, tathā karonto thokaṃ apanāmesi. Amanuññoti pharusatikkhatāya na manuñño. Cittaṃ vā te khipissāmīti mayhaṃ ānubhāvena tava cittavikkhepaṃ vā karissāmi. Yathā pana so cittavikkhepaṃ kareyya, taṃ dassetuṃ ‘‘yesañhī’’tiādi vuttaṃ. Bheravaṃ vāti vuttākārena aññathā vā bhayānakaṃ dassanamatteneva sattānaṃ bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetuṃ samatthaṃ. ‘‘Kathentānaṃyevā’’ti vā pāṭho. Taṃ dvīsu pādesu gahetvā pāraṃ gaṅgāya khipissāmīti yojanā.
“举起”，意指向上提升。所谓“未能引动”，比喻无法将自己的身体提起，如此进行时用手去触摸后退。所谓“不亲近”，因性情粗暴而不亲近。说“我将迅速驱散你的心念”，意谓我能使你心意动荡。如若他动摇心念，便以“是某人”这类语句予以显现。所谓“恐怖”，指以另一种方式显现令人畏惧之相，能令众生生怖惧心，激起鸡皮疙瘩。如文中“众生讨论说”语句。这二足抓起后，将其投掷至恒河彼岸，计量以由旬。
Kutonidānāti kasmā kāraṇā? Aṭṭhakathāyaṃ pana samāsapadametaṃ, vibhattialopena niddesoti dassetuṃ ‘‘kiṃnidānā kiṃpaccayā’’ti? Attho vutto. Cittaṃ ossajantīti kusalacittaṃ pavattituṃ appadānavasena purato khipanti. Kuto samuṭṭhāyāti micchāvitakkānaṃ samuṭṭhānaṃ pucchati?
“何处因缘”即何故、因由之问。在注疏中，此合成词为连结词，隐去分解方式，表示“何因何果”。意指心意驰散，是善心开展的初步，意谓心以极微弱的形式向前快速转变。又问“何处生起”，即错误念头的产生因何而起？
Kāmarāgādayo subhanimittādīsu ayonisomanasikārahetū. Kāmo pana ayonisomanasikāro ca niyakajjhattapariyāpannoti āha ‘‘ayaṃ attabhāvo nidānaṃ etesanti itonidānā’’tiādi. Evamevāti aṭṭhakathāyaṃ kīḷāpasutakumārakā viya micchāvitakkā daṭṭhabbā, tesaṃ uppattiṭṭhānabhūto loko viya ayaṃ attabhāvaloko. Tehi ossajiyamānaṃ dhaṅkaṃ viya cittaṃ, tassa pāde baddhadīghasuttakaṃ viya taṃ dūrānubandhaṃ saṃyojananti evaṃ upamāya saṃsandanaṃ daṭṭhabbaṃ.
贪欲等因于不善方便缘起。欲乐因不善方便故导致痛苦、不足足够之境界，由此说“此为自体本质，是所谓因缘”。如此，《注疏》中譬如玩耍中迷失的稚童般，显示错误念头，似乎是此因缘本身所及世间。心念如怒嚎怒吼之声振荡不止，其如被长织带般纵横系缚于脚部连结，须细看此喻以明白紧密相联之义。
Pāpavitakkānaṃ taṃsampayuttakilesānañca taṇhā visesapaccayo tadabhāvena tesaṃ abhāvatoti āha ‘‘taṇhāsinehato jātā’’ti. Attabhāvapariyāpannattā ‘‘attani sambhūtā’’ti vuttaṃ. Tena nesaṃ anaññahetukataṃ dasseti, nigrodhasseva khandhajātīti iminā pana puthubhāvañca, visattātiādinā dubbinissaṭatañca. Vatthukāmesu rūpārammaṇādīsu puthūsu. Puthū kilesakāmā kāmarūpataṇhādayo. Tehi kilesakāmehi karaṇabhūtehi. Attabhāvaṃ khandhapañcakaṃ. Ye vipassanāya yuttapayuttā yāthāvato jānanti.
关于恶念及由依附其身的烦恼所产生的特别渴爱，因其不存在而称之为消失。此处因其以自体存在的形式展开，故称为“在自体中生起”。由此显示这些烦恼无他因，即如同无花果树的五蕴所生，表明此蕴本性为新生的烦恼，与不洁等因素难以净除。于感官欲望中，色等境界属新生。众烦恼欲以色烦恼为渴爱之对象。由此诸烦恼有其因缘基础，构成五蕴自体。修观的人依此彻底了解其真实情况。
Yatoti paccatte nissakkavacananti āha ‘‘yaṃ nidānamassā’’ti. ‘‘Vinodentī’’ti kattuniddesena yena na vinodenti, taṃ kāraṇaṃ bādhitamevāti āha ‘‘maggasaccena vinodentī’’ti. Vinodanañcettha santānato nīharaṇaṃ bahikaraṇaṃ sabbaso pahānaṃ, pahīne ca tasmiṃ kilese oghaṃ tarantīti dassento ‘‘duttara’’ntiādimāha. Etasmiṃ adhigate na puna bhavoti apunabbhavo, nibbānanti āha ‘‘apunabbhavasaṅkhātassā’’tiādi. Yasmā ettha ‘‘ye naṃ pajānanti, yatonidāna’’nti padadvayena dukkhasamudayasaccāni, vinodanaggahaṇena maggasaccaṃ, apunabbhavaggahaṇena nirodhasaccaṃ pakāsitaṃ, tasmā vuttaṃ ‘‘cattāri saccāni pakāsento’’ti.
“依此”指依靠条件来说明，是因缘相关之义。这里言“以此为缘”，意谓欲灭因由。因此说“藉由道谛而灭除”。此处“灭除”从连续性意义理解，是断除烦恼生灭的根本，从而全面舍弃烦恼，达到超越烦恼的境界。故称“不再生”，谓涅槃是断尽一切再生的境地。因“诸不知此者，以此因缘说法”为难点，圣谛中苦集灭道四谛分别阐明，故说明“显现四谛”。
Tasmiṃyevāti yattha ṭhito ‘‘rāgo ca doso cā’’tiādinā pañhaṃ pucchi, tasmiṃyeva padese ṭhito. Desanānusārenāti satthu sāmukkaṃsikadhammadesanāya anussaraṇena. Ñāṇaṃ pesetvāti vipassanāpaṭipāṭiyā nibbānaṃ pati anubodhañāṇaṃ pesetvā pavattetvā. Sotāpattiphale patiṭṭhitoti sahassanayapaṭimaṇḍitassa paṭhamamaggassa adhigamena paṭhamaphale patiṭṭhito paṭilabhatīti yojanā. Na kiliṭṭhattabhāve tiṭṭhanti mahānubhāvattā ariyadhammassa. Setakaṇḍupīḷakasūciyoti setabhāvaṃ patvā kaṇḍupīḷakā lomasūciyo sabbā anavasesā patitā paribhaṭṭhā apagatā. Bhummadevatāparihāranti bhummadevattabhāvanti.
就此地位而言，因便于答疑，询问如“贪嗔痴等如何？”故仍立于此处。此乃记忆佛陀共同宣说之法，遵循教化顺序。授予认知者，依观修之法得悟涅槃，进而分别认识涅槃。以此对初果阿拉汉的获得及初果定投注予以限制范围的测量称量之宜。因成就圣法之大德者，虽身受疾病及损苦犹修行不退。比喻犹如脱落身上的虱疹红疹毛发，全部不剩，彻底洁净。此为地祇护持，称作地祇之本性。
Sūcilomasuttavaṇṇanā niṭṭhitā. · 《针毛经》注释结束。
4. Maṇibhaddasuttavaṇṇanā四、《摩尼跋陀经》注释
§238
238.Sukhaṃ paṭilabhatīti diṭṭhadhammikādibhedaṃ sukhaṃ adhigacchati. Niccameva seyyo satimato āyatiṃ hitacaraṇato. Maṇibhaddo ‘‘satimāpuggalo satokārī sampati veraṃ nappasavatī’’ti adhippāyena ‘‘verā ca parimuccatī’’ti āha. Bhagavā pana satimantatāsiddhiyā veraparimuccanaṃ na accantikaṃ, nāpi ekantikaṃ paṭipakkhena parato ca appahīnattāti taṃ nisedhento ‘‘verā ca na parimuccatī’’ti vatvā, yaṃ accantikaṃ ekantikañca parassa vasena veraparimuccanaṃ, taṃ dassento ‘‘yassā’’ti gāthamāha. Karuṇāyāti appanāppattāya karuṇāya. Karuṇāpubbabhāgeti karuṇābhāvanāya vasena uppāditapaṭhamajjhānūpacāre. Soti karuṇābhāvanaṃ bhāvento puggalo. Mettaṃsoti mettacittaṃ aṃso eko kusalakoṭṭhāso etassāti mettaṃso. Tassa kenacīti tassa arahato karuṇāya mettābhāvanāya ca sātisayattā tadabhāvena kenaci puggalena saddhiṃ verappasaṅgo nāma natthi. Iminā khīṇāsavepi mettākaruṇābhāvanārahite koci attano cittadosena veraṃ kareyya, na pana tasmiṃ mettākaruṇācetovimuttisamannāgate koci veraṃ kareyya. Evaṃ mahiddhikā brahmavihārabhāvanāti dasseti.
得安乐者，谓由内心所见之分离而获得真实安乐。以常乐住及善行之念持守当生之善。名叫宝善者言：“具足正念之人乃善根之生息，必然戒除仇恨。”此为准则。世尊则否定因正念成就而断除仇恨为立竿见影或彻底唯一之见解，言其非完全消除故曰“不灭仇恨”。对仇恨的临时、单一断除，犹如他主所断，其性非真断故。示以诗句说明。悲悯为以悲悯心生起之安住。悲悯之先阶段谓由初禅的近行所生。持悲心者即是此。慈心即慈愿，为一切善法之一部分。彼有若何慈悲修行者，与他人并无仇恨之属系。已断烦恼者，若无慈悲念，不可能加害自身。反之，具慈悲心者无仇恨恐怖心。此称为大成就的梵行修习。
Maṇibhaddasuttavaṇṇanā niṭṭhitā. · 《摩尼跋陀经》注释结束。
5. Sānusuttavaṇṇanā五、《沙奴经》注释
§239
239.Yakkhenagahito hotīti yakkhena anupaviṭṭho hoti. Tassa yakkhagahaṇassa kāraṇaṃ mūlato pabhuti vitthārato dassetuṃ ‘‘so’’tiādimāha. Tassa antimabhavikattā ādito paṭṭhāya adhisīlasikkhāya sakkaccaṃ pūraṇanti dasseti ‘‘so pabbajitakālato’’tiādinā. Paccāhāranti paṭikkhepaṃ. Imasmiṃ sarabhaññeti imasmiṃ mama dhammabhaṇane. Pattinti pattidānaṃ. Piyā honti, tenāha bhagavā ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu ‘sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī’’ti (ma. ni. 1.65). Tathā cāha ‘‘tasmiṃ sāmaṇere’’tiādi.
所谓被夜叉所缠者，是指未被夜叉所降伏。其受缠绕之因，乃夜叉本性广泛而根深蒂固所在，故称“彼”。其终极所向，基于立愿与持戒之教化，合力成就。示为“自出家之初起”等词。所谓割舍，意为断除。此处“普遍”等同于“我说法之缘”。“受持”，即承担与传授之义。因亲近而喜爱，故世尊说：“若比库愿望如此――‘爱护同修，感情和敬且应被培养’，则为戒律完善之辅助。”如此宣说适用于沙玛内等。
Vuḍḍhimanvāyāti yobbanappattiyā aṅgapaccaṅgānaṃ parivuḍḍhimāgamma. Kāmasambhogasamatthatāvasena paripakkindriyo. Anuyojetvāvāti vissajjetvāva, gihibhāve vā anuyojetvāva. ‘‘Pubbe tuyhaṃ putto sīlavā kalyāṇadhammo lajjī kukkuccako sikkhākāmoti sambhāvito, idāni tato aññathā jāto’’ti ghosanāvasena devatānaṃ antare māheva me lajjaṃ uppādeyya.
所谓老成习气者，是指依年龄增长身躯肢体发育成熟。因适于与感官欲乐相应，因此称为成熟根基。所谓不引导他者，是指弃绝或在人间生活时不引导。曾言：“之前你之子是守戒端正、善德具足、知耻守戒并有精进愿望者，今后则生为他人。”此预言表明诸天之间发生大可观之羞耻感。
Pāṭihāriyapakkhañcāti cātuddasīpañcadasīaṭṭhamīnaṃ yathākkamaṃ ādito antato ādiantato ca pavesananikkhamanavasena uposathasīlassa paṭi paṭi abhimukhaṃ paccāvahitabbapakkhañca. Terasiyāpīti paraṃ sattamīnavamīsupīti attho. Pavesabhūtañhi uposathasīlassa sattamīsu samādinnaṃ sīlaṃ paṭipadaṃ, navamīsu nikkhamabhūtanti ācariyā. Porāṇaṭṭhakathāyaṃ pana paccuggamanānugamanapariyāyena vuttanti āha ‘‘manussā’’tiādi. Aḍḍhamāsanti sakalakālapakkhaṃ . Evañhi vassavāsassa anugamanaṃ gataṃ hoti. Suṭṭhu samāgatanti suparisuddhaṃ sampannaṃ katvā attano santānaṃ āgataṃ. Taṃ pana attano cittena samaṃ pakārehi yuttaṃ hotīti āha ‘‘sampayutta’’nti. Arahantānaṃ anukaraṇena seṭṭhacariyaṃ. ‘‘Na te hi yakkhā kīḷantī’’ti attano puttassa kāye adhimuccanaṃ attano kīḷanaṃ viya hotīti katvā āha.
所谓奇迹月圆之说，指的是第四、第五、第十五和第十八月，如法从初日起至终日、终日至初日，以上下相续进出的方式，依次逐月在持守守斋戒具足戒律中，逐一面向所应面向之方向保持，如法退转回来。所谓十三日月是指第七个月及第九个月的含义。所谓进入戒体已成的第七个月是已经成就斋戒的戒程，第九个月是戒程结束、出戒的时间，这是老师们的教说。古老的注疏中用来说明进退相随的，云“人类”等词。所谓半月指整个期间的半个月。由此讲述了雨季住的依次过程。说“集会已成”者，意指清净充足，完成了自己的灯会。他以自己心念调伏比库众用恰当方式和合，称为“合和无间”。阿拉汉的效法之高行，引述“天魔不会戏弄种子人的身体”以说明是自我调伏，不被魔所戏弄。
Upāsikā yathāvuttauposathasīlena sīlavatī, sāmaṇero pana attano sāmaṇerasīlena sīlavā. Uppatitvāti ākāse uppatitvā. Mokkho natthi dukkhāvahassa kammassa katūpacitattā.
持斋戒的信女依所说的守斋戒戒律而具足善戒，沙玛内拉则依他所持的沙玛内拉戒律而具德。所谓“升起”指天上升起。没有苦报之业缘故无退失之理。
Duvidhepi kāmeti vatthukāmakilesakāme. Kilesakāmaṃ pariccajanto eva hi vatthukāme pariccajati nāma. Vibbhamanavasena āgacchati bhikkhāya āhiṇḍanādipabbajitakiccato. Uppabbajitvā vigatasīlassa jīvato ānāpānamattena jīvantopi so matakova. Vuttañhetaṃ ‘‘maraṇañhetaṃ, sunakkhatta, ariyassa vinaye, yo sikkhaṃ paccakkhāya hīnāyāvattatī’’ti (ma. ni. 3.45).
情欲带着两种欲望：一种是对衣服的欲望，一种是烦恼的欲望。舍弃烦恼的欲望便也舍弃衣服的欲望。比库来时有如疾风般，因摧毁等出家任务而来。出家后戒体清净，生活亦如修习入出息念般简持。经中云：“以命死之故，灭尽、断除，圣教规定，因修学而渐次减少。”
Uṇhaṭṭhenāti sapariḷāhaṭṭhena. Abhidhāvathāti abhidhāvatīti imasmiṃ abhidhāvanakicce bhaddaṃ te hotūti vatvā gihibhāvāya abhidhāvatha. Nīharitvāti nikkhāmetvā. Ekādasahi aggīhi ādittattā mahāḍāhasadise. Sallakkhetvāti gihibhāve ādīnavaṃ, pabbajjāya ānisaṃsañca sallakkhetvā. Hirottappaṃ paṭilabhitvā ‘‘mama uppabbajitukāmataṃ sabrahmacārino jānissantī’’ti. Catunnaṃ parisānaṃ cittasaṅkhobhavasena sakalajambudīpaṃ khobhetvā.
“炎热”指烈暑难耐之感。行持勤勉称为“努力行”。意谓此勤行当使你安乐，故居家者亦勉励精进。弃而远离。十一处为何处皆如烈火燃烧。标记为居家所畏恶、因出家之因障碍而周知此处。获得戒律禁戒后，怀有出家之愿，庄严四众心绪，强烈影响整个娑婆世界。
Sānusuttavaṇṇanā niṭṭhitā. · 《沙奴经》注释结束。
6. Piyaṅkarasuttavaṇṇanā六、《皮央咖拉经》注释
§240
240.Paccanteti pariyante. Pāṭiyekkanti saṅgītikāle visuṃ. Yamakavaggādikā brāhmaṇavaggapariyosānā chabbīsati vaggā etissāti chabbīsativaggā, tantīti pāḷi. Uccārapassāvādi evarūpaṃ dubbhojanaṃ, ‘‘asucijegucchabhāvena duṭṭhu bhojana’’nti katvā, dubbhojanaggahaṇena vā vantagabbhamalādīni atidisati. Chaviādīni chetvāti chaviādīni ativijjha ativiya pavisitvā. Aṭṭhimiñjaṃ āhacca aṭṭhāsi pītisamuṭṭhānauḷāroḷārarūpappavattiyā. Tenāha ‘‘hadayaṅgamanīyo hutvā’’ti.
240.「终尽」意即终止合于界限。「分会」指聚会时作乐。「双部等」为婆罗门分部终结。「二十六卷」为全部卷数。词出巴利典籍。发音和流通皆有困难，谓此为糟糕的饮食，因此比喻坏饮食的执持，讽刺诸如寄生虫等恶物在乱饮食中大增。割断七情，言七情深入到极点的迸溅奔涌，如诸行起伏流转。谓“心门畅达已成”。
Dhammatāyasamādiṇṇanti kassaci santike aggahetvā sayameva tasmiṃ khaṇe saṃyatā homāti yathāsaṃyatā. Tatiyapadenāti ‘‘sikkhema susīlya’’nti iminā padena. Sesāti vuttāvasesā. Tisso adinnādānamicchācārasurāpānaviratiyo. Gahitā gobalībaddañāyena. Chātakaṃ dubbhikkhañca etthāti chātakadubbhikkhā, jighacchādubbhikkhābahulāyāti attho. Pisācayakkhayoniyāti pettivisayasadisayakkhayoniyā api nāma muccemāti yojanā.
所谓善法当得，谓某人在他前恭敬礼拜，因自身自制而正当宇时地得成正定。三次念头中有“能持戒善行”的意涵。所谓残余，即之前所言的残余。此含有三不盗、邪行、断酒及戒禁。带有挂缚拘禁的恶知。所谓凶鸟饥饿者，谓凶鸟及饥饿者众多。所谓恶鬼众生，乃指恶鬼所栖之地，彼亦得以释除，得以解脱。
Piyaṅkarasuttavaṇṇanā niṭṭhitā. · 《皮央咖拉经注释》结束。
7. Punabbasusuttavaṇṇanā七、《普那巴苏经注释》
§241
241. Vasanaṭṭhānaggahaṇena rattiṭṭhānadivāṭṭhānādayo saṅgaṇhāti. Dvādasahatthamattameva gaṇhāti pakatisañcaraṇūpacāramattabyāpanato. Yathāparisanti parisānurūpaṃ, yattha yattha parisā tiṭṭhati, taṃ taṃ ṭhānaṃ gacchati parisapariyantikattā. Satthu mukhavikārābhāvato pavesānuññaṃ sallakkhentī ‘‘nūna ayaṃ katādhikārā bhavissatī’’ti anumānasiddhaṃ upanissayaṃ disvā. Ekībhāvagamanenāti hatthapāsūpagamanena parisāya missībhāvappattiyā. Puttakāti puttaputtiyo. Anukampāyañhi ka-saddo.
通过对习气所在处的聚集，夜晚或白昼的停留之处等陆续收集。承受十二千的程度，不过是由于显著行走的样相所覆盖。依循环绕环境的境况，往往随众多比库所在之处，一一前往各地，以便环绕众集。由于世尊面相变化的缺失，进入会众较少，因此就辨别记录，认为『这位必定是管理者』，此理的推断得以成立。所谓单一化的来往，是指以手牵持牲畜（象）的方式，到会众中产生近似同心之现象。子众者，是子与子孙。因慈悯故，例如发出「婴儿」般的声音。
Nibbānārammaṇena ariyamaggena muñciyamānā ganthā ‘‘nibbānaṃ āgamma pamuccantī’’ti vuttā. Velātikkantāti pamāṇato paricchindituṃ na sakkāti āha ‘‘pamāṇātikkantā’’ti. Piyāyanāti āsīsanā. Āsīsanaṃ pemavasena pemavatthuno esanā patthanāva hotīti āha ‘‘magganā patthanā’’ti. Tatoti piyaputtādito. Pāṇīnanti sāmiatthe puthuvacanaṃ dukkhasaddāpekkhaṃ. Ke mocetīti mocanakiriyāya kammaṃ pucchati? Ibharo pana atthavasena vibhattivipariṇāmoti ‘‘pāṇineti āharitvā vattabba’’nti āha. Abhisambudhanti abhisambudhanto. Tenāha ‘‘abhisambuddho’’ti. Saddhammassāti upayogatthe sāmivacananti āha ‘‘saddhammameva ajānitvā’’ti.
以涅槃为对象的圣人道上，被解脱的结缔说为“达到涅槃而得解脱”。“超越期限”，指因自身无法破坏而说“超越期限”。“亲爱的”，是指应当回覆的祝愿。祝愿是以爱意、爱本体的激发为根本，故称为“道强烈的激发”。所谓“那”，是指如亲子般关系者。手，是为主用，复数泛指“痛苦的音声之期待”。“谁能得解脱”是问旨，为解脱作用的业。此处则以意义为区分与转变，曰“因主用而须携持适用”。“正觉者”指已经证悟。故称之为“正觉者”。“正确法义”即用适切言词，述为“仅因不识正法”。
Puttassa anumodanaṃ karontīti puttassa paṭipattianumodanaṃ karontī. Uggatāti ettha kalale vaṭṭadukkhe nimujjamānā tato sīsaṃ ukkhipituṃ asakkonti ajja buddhānubhāvena paññāsīsaṃ ukkhipitā uggatā. Puna vinipātābhāvato sammadeva uggatattā samuggatā. Tathābhūtā sāsanepi uggatā samuggatā jātā. Catusaccapaṭivedhabhāvanti catusaccapaṭivedhassa atthibhāvaṃ. Kaṇḍukacchuādīti ādi-saddena jegucchaasātādiṃ saṅgaṇhāti. Dibbasampattiṃ paṭilabhati pavattiyaṃ sampattidāyino kammassa katokāsattā. Tuṇhī uttarike hohīti mātu-vacanaṃ sampaṭicchitvā tassa visesādhigamassa avibandhakaraṇasammāpayogena yathāladdhavisesāya mātuyā vasena yasmā dhītā diṭṭhadhammikasampattilābhī, tasmā vuttaṃ ‘‘mātu ānubhāvenevā’’ti.
作“子之赞同”，是指赞同子在修学上的行为。本处“uggatā”是指在污浊泥泞及涂污苦中沉沦，因而不能拔出头颅，现今以佛陀智慧之脑为头颅已拔出，故称“拔起”。再论灭亡无有，是因灭亡断灭而称为正拔起。因法及律皆如是，故说开显乃拔出和安立。所谓四圣谛之体证，即四圣谛之体义。根及壳等是以开头词，含括诸如燥耳、脑膜等连延累积。获得天界财富乃因业力使然，业力悠长其因。母于是子之立义，由于子得见闻母之因缘功德，故谓“母之承续”。
Punabbasusuttavaṇṇanā niṭṭhitā. · 《普那巴苏经注释》结束。
8. Sudattasuttavaṇṇanā八、《苏达德经注释》
§242
242.Karaṇīyenāti ettha karaṇīyanti vāṇijjakammaṃ adhippetanti taṃ vivaranto ‘‘anāthapiṇḍiko cā’’tiādimāha. Vikkīyatīti vikkayaṃ gacchati. Tatheva karotīti yathā rājagahaseṭṭhinā sāvatthiṃ gantvā kataṃ, tatheva rājagahaṃ gantvā karoti. Svāyanti anāthapiṇḍiko.
“以为可作”，此处指商贸业强调之事，解释为“给孤独长者”等等。消亡，谓消减消失。正如在王舍城大商人往沙瓦提进行的商业活动一样，他同样往王舍城进行。给孤独长者自行决定。
Taṃ divasanti yaṃ divasaṃ anāthapiṇḍiko, gahapati, rājagahasamīpaṃ upagato, taṃ divasaṃ. Paṇṇanti sāsanaṃ. Na suṇīti asuṇanto ‘‘paṇṇaṃ na suṇī’’ti vutto. Dhammagāravena hi so seṭṭhi aññaṃ kiccaṃ tiṇāyapi na maññi. Tenāha ‘‘dhammassavanatthāyā’’tiādi. Dārakarūpānanti dārakānaṃ. Anatthantarakaro hi rūpa-saddo yathā ‘‘gorūpāna’’nti. Pañcavaṇṇanti khuddikādibhedaṃ pañcappakāraṃ pītiṃ paṭilabhi. Anukkamena hi tā etassa sambhavanti. ‘‘Sīsena uṭṭhāya…pe… gacchatī’’ti padaṃ pītisamuṭṭhānarūpavasena lakkhetvā vuttaṃ.
“是日”，指某日，给孤独长者为家主，来临于王舍城附近之日子，即该日。赞叹教法，不听则说“不听赞叹教法”。因尊重法者，此商人不认为草料有别的用处。故说“为听法之利益”等。子女外貌，指子女姿容。外貌无用者，如“牛形”等。五色，指包括淡色等五种形类获得喜悦。依次排列，因此产生。说“复立起头，前往前方”等句，是概述产出喜悦之表达。
Sivathikāya vasatīti sivathikāya samīpe vasati. Susānassāsannaṭṭhāne hi so vihāro. Athassāti athassa anāthapiṇḍikassa ‘‘akālo…pe… upasaṅkamissāmī’’ti etaṃ ahosi. Buddhagatāya satiyāti aññaṃ kiñci acintetvā buddhagatāya eva satiyā sayanavaragato nipajji. Tena vuttaṃ ‘‘taṃ divasa’’ntiādi.
住舍城附近，指住在舍城附近。安宁留处是安稳藏身之所。又说，给孤独长者之“适时……前来”，这是事实。在佛来临时，专注无他，唯凭佛陀之正念，安身于卧榻上。故说“此日”等相关记载。
Balavappasādoti buddhārammaṇā balavatī saddhā. Pītiālokoti purimabuddhesu cirakālaṃ paricayaṃ gatassa balavato pasādassa vasena ‘‘buddho’’ti nāmaṃ savanamattena uppannāya uḷārāya pītiyā samuṭṭhāpito vipassanobhāsasadiso sātisayo āloko hoti cittapaccayautusamuṭṭhāno. Tenāha ‘‘sabbatamaṃ vigacchī’’tiādi. ‘‘Devatā hi katā’’tipi vadanti, purimo evettha yutto.
『力量与安稳』者，指以世尊为庄严者之有力信心。所谓『喜悦之光』，是指古圣诸佛因长久精通世法，以庄严安稳之力，单纯聆听名号“佛陀”而生起欢喜，曾如观慧之光辉，产生净洁的燃烧喜悦，此种光明由心缘起而现显。故有言“断尽一切”，诸天亦如此称言，此说最早适用。
Amanussāti adhigatavisesā devatā. Tā hi seṭṭhissa sampattiṃ paccakkhato passiṃsu. Tenāha ‘‘ayaṃ mahāseṭṭhī’’tiādi. Allasarīranti tāvadeva chaḍḍitaṃ acchinnaṃ vā kaḷevaraṃ. Aparampīti mataṃ kuthitakuṇapaṃ. Parikiriṃsūti samantato osaritā ahesuṃ. Āloko antaradhāyipītivegassa mandabhāvena taṃsamuṭṭhānarūpānaṃ dubbalabhāvato.
所谓『非人』，即特别成就之天人。彼等乃直接见证最尊者的功德，所以称之：『此为大尊者』。『无肉身』者，指舍弃现身，残破或未断之尸体。所谓『他方』意指所信诸处之不洁。『搜寻』意为四处徘徊。因受喜悦激烈下降且微弱之缘故，其状态不稳定微弱。
Imināvāti adhikārena sahassapadena eva sambandhitabbāni. Padaṃ vītiharati etthāti padavītihāro, padavītihāraṭṭhānaṃ. Samagamaneti dutavilambitaṃ akatvā samagamane. Tatoti tesu soḷasabhāgesu. Eko koṭṭhāsoti yathāvuttaṃ padavītihārapadesaṃ soḷasadhā bhinnassa eko bhāgo. Pavattacetanāti yathāvuttakalāsaṅkhātassa padesassa laṅghanadhāvanapavattacetanā. Padaṃ vā vītiharati etenāti padavītihāro, tathāpavattā kusalacetanā. ‘‘Tassā phalaṃ soḷasadhā katvā’’ti vadanti. Patiṭṭhahantassa vasena gahitanti yojanā. Vivaṭṭanissitāya eva ratanattayapūjāya dhammassavanassa sikkhāpadasamādānassa saraṇagamanassa ca atthāya gacchatopi vasena vaṭṭati. Paṭhamaṃ vuttagamanaṃ lokuttaravisesādhigamassa ekantikaṃ, dutiyaṃ anekantikanti ‘‘vaṭṭatiyevā’’ti sāsaṅkavacanaṃ.
此处有关『今在……』应以千及万计字句对应讲解。所谓『词义遍历』，是指对语词的具体意义及含义场所的研究。所谓『合流』，意指不产生延迟的密集合会。『那个』，指所说十六个部分之一。所谓『一房间』，即上述词义遍历语地16分之一的标志。所谓『起行心志』，乃对某特定段落标记的超越与进退念头。所谓『历遍词义』，指对语词意义的彻底通达与正行身意。又指善根生起的起步心行。谓对『那之果』分为16部份，乃由承受者由敬意而取受，并以荡涤聚宝供奉佛法，听闻戒律，依止僧团等诸大事迹而致力奉行。初次宣行乃是超凡境界的专注实现，第二次则是广泛显现，故称『乃是真实存在』之说。
Soti anāthapiṇḍiko seṭṭhi. Anuyuttāti anugāmino sahāyā. Teva sandhāya vadati. ‘‘Sivako amanusso’’ti apare. Na kevalaṃ ‘‘anuyuttāpi me atthi, kasmā bhāyāmī’’ti evaṃ sūro ahosi? Atha kho buddhagatāya tikkhavisadasabhāvena sabbaṃ parissayaṃ madditvāpi agamāsīti dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Pakkhandanalakkhaṇā hi saddhā, tāya yuttako sappurisopi saddhammaguṇavasena sabbaṃ parissayaṃ madditvā pakkhandatīti daṭṭhabbaṃ.
所谓『安孤独施主』是指该施主。『随行』者，指跟随者、助手。以上事因缘讲说。他人言『悉伽（Sivako）乃非人』。非唯存在着随行助手，且何以无所畏惧，勇敢如是呢？又因佛弟子三十二众会而精通备至，虽严谨守护，却有所到来。由此显现『彼亦』之说。因怀疑之识，此信心易生怀疑，故具备善士也须用佛法品性同调心力以断怀疑，称为善信生起时夹杂破坏之性，应当认识。
Sabbakāmasamiddhatā pariccāgasīlatā uḷārajjhāsayatā paradukkhāpanayakāmatā paresaṃ hitesitā parasampattipamodanāti evamādīnaṃ mahāguṇānaṃ vasena niccakālaṃ anāthānaṃ piṇḍadāyakattā ‘‘anāthapiṇḍiko’’ti evaṃ uppannaṃ nāmaṃ. Evamāhāti ‘‘ehi sudattā’’ti evaṃ āha.
种种大欲满足已尽，施舍戒律行，从高扬心志，忍受大苦，心愿他人幸福和欢乐，诸如如此等伟大德性，因而长久享有孤独施主之名号。于是云『来吧，苏达达』如是启请。
Kilesaparinibbānenāti sabbaso rāgādikilesavūpasamena. Kilesavūpasamanti sabbaso sabbesaṃ kilesānaṃ vūpasamaṃ aggamaggena patvā. Anupubbikathanti dānādikathaṃ. Sā hi anupubbena kathetabbattā ‘‘anupubbikathā’’ti vuccati. Taṃ sandhāya vuttaṃ – ‘‘atha kho bhagavā anupubbiṃ kathaṃ kathesi. Seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesī’’ti (cūḷava. 305). Matthaketi anupubbikathāya upari parato. Cattāri saccāni pakāsesīti yathā mahāseṭṭhi sahassanayapaṭimaṇḍite sotāpattiphale patiṭṭhāti, evaṃ pavattinivattiyo saha hetunā vibhajanto cattāri ariyasaccāni pakāsesīti.
所谓『烦恼灭尽』，指断尽所有贪欲等烦恼的熄灭。所谓『烦恼熄灭』，乃指扫除诸烦恼总称。『渐次说法』，即先说布施等事。渐次说法因循其义，故称之为渐次。对此说，有云：『世尊如何渐次说法？例如先说布施，然后讲戒，再说天上，继而宣说欲界贪嗔之害，展现对染污的断除及出离之因缘』（见小部·305经文）。所谓『渐次说法』，指从上文延续下来，宣说诸圣谛之分明。即如大富豪千人集会时说入流果，说明过程与原因，分述四圣谛的风行展现。
Sudattasuttavaṇṇanā niṭṭhitā. · 《苏达德经注释》结束。
9. Paṭhamasukkāsuttavaṇṇanā九、《第一苏咖经注释》
§243
243.Rathikanti racchaṃ. Gahetvāti gantvā. Siṅghāṭakanti aññattha tikoṇā racchā vuccati. Idha pana ‘‘catukka’’nti vuttaṃ. ‘‘Madhupīkā’’ti ettha madhu-saddena madhuviseso vuccatīti āha ‘‘gandhamadhupānaṃ pītā viyā’’ti. Sāmaññajotanā hi visese tiṭṭhatīti gandhamadhūti ca ativiya madhuro madaniyo eko madhuviseso. Tenāha ‘‘asaññī hutvā sayatevā’’ti.
二百四十三。关于轮辐的保护。『拿着』者，作『前往』解说。『斗篷』一词，在别处称为三角形保护。这里却说『四方』。『蜂鸟』一词中，蜜之声特别，故说『甘味饮品被喝下』。其意说『香甜的酒饮被饮用』。通常称为特殊之光，指的是香甜之蜜极为甘美可爱，为唯一的蜜之特殊物。故此有言『放下无分别坐卧』。
Na paṭivānīyaṃ na apanetabbanti appaṭivānīyaṃ. Tenāha ‘‘bāhirakañhī’’tiādi. Yaṃ kiñci santapaṇītabhāvāvahaṃ na secananti asecanakaṃ. Tato eva anāsittakaṃ. Ojavantanti bahusammataojavantasadisatāya ojavantaṃ. Tenāha ‘‘yathā hī’’tiādi. Dhammatāyāti attano sabhāveneva. Madhuro iṭṭho. Pivantī viyāti sukkāya bhikkhuniyā upanīyamānaṃ saddhammāmatarasaṃ attano sotañjaliṃ pūretvā odahantīva. Valāhakato āgataṃ valāhakaṃ.
不可喝之物不可拿取，所谓不可喝者正是如此。由此有言『外部暗影』等。凡一切具苦恼之性者不沾染称之为未污染。被普遍接受为力量充足者则称为具有力量者。由此言『如是』。所谓自身之性质即为法之本体。甘甜即称喜悦。『喝下滋味』谓干净比库尼所摄受正法的味道，满持自身的耳闻礼敬，似乎得以振奋。暴风雨袭来称为暴风。
Paṭhamasukkāsuttavaṇṇanā niṭṭhitā. · 第一苏咖经注释完毕。
10. Dutiyasukkāsuttavaṇṇanā10. 第二苏咖经注释
§244
244.Bahuṃ vata puññaṃ pasavati sabbaganthavimuttiyā sīlasamannāgatena aggadakkhiṇeyyāya sukkāya theriyā bhojanassa dinnattā.
二百四十四。果多福报，积聚善根，具足清净戒律者，应以第一供养呈现贤良比库。
Dutiyasukkāsuttavaṇṇanā niṭṭhitā. · 第二苏咖经注释完毕。
11. Cīrāsuttavaṇṇanā11. 吉拉经注释
§245
245.Ekādasamaṃ uttānameva dasamena sadisattā. Tattha hi bhojanaṃ upāsakassa ābhataṃ, idha cīvaradānanti ayameva viseso.
二百四十五。十一皆胜过十。此地说比库近于吃食，舍衣施舍亦是殊胜之物。
Cīrāsuttavaṇṇanā niṭṭhitā. · 吉拉经注释完毕。
12. Āḷavakasuttavaṇṇanā12. 阿拉瓦咖经注释
§246
246.Āḷaviyanti itthiliṅgavasena taṃ raṭṭhampi nagarampi vuccati. Raṭṭhe adhippetepi na ettha bahuvacanaṃ tathāruḷhiyā abhāvato. Tañca bhavananti tañca āḷavakassa yakkhassa bhavanaṃ. Tatthāti āḷavakassa bhavane. ‘‘Atha kho āḷavako yakkho yena bhagavā tenupasaṅkamī’’ti ettha tasmiṃ pāṭhapadese. Ayamanupubbikathāti ayaṃ idāni vuccamānā anupubbato āgatā kathā. Āḷaviyā issaroti āḷavo, āḷavakoti ca rājā vutto. Kadāci corapaṭibāhanatthaṃ, kadāci ussāhasattivibhāvanavasena paṭirājanisedhanatthaṃ, kadāci lakkhayogyaviniyogavasena byāyāmakaraṇatthañca. Migānaṃ vananato vasanato vānato vā ‘‘migavā’’ti laddhasamaññaṃ migavaṃ. Tassevāti rañño eva. Migoti eko eṇimigo. Tiyojananti accantasaṃyoge upayogavacanaṃ. Udakaṃ viya pavisitvā ṭhitanti yathā parissamappatto udakaṃ pavisitvā ṭhito nirassāso hoti, evaṃ viya ṭhitaṃ. Mūlanti samīpaṃ. Yakkhaṃ disvāva rañño bhayaṃ chambhitattaṃ ūrutthambhaṃ ahosi, tasmā rājā palāyituṃ nāsakkhi. Tena vuttaṃ ‘‘khādituṃ upagato’’ti. Atha rājā dvidhā chinnaṃ migaṃ datvā attānaṃ mocetukāmo ahosi. Yakkho ‘‘nanu mama hatthagatakālato paṭṭhāya migopi mama santako, tattha kinnāma te kerāṭiyamidaṃ datvā attano mocana’’nti rājānaṃ na muñci. Atha rājā tassa tādisaṃ paṭiññātaṃ akāsi. Tena vuttaṃ ‘‘rājā tena saddhi’’ntiādi. Bhavanaṃ anupagatanti idaṃ mama bhavanaṃ anupagataṃ. Ananuññātanti upagatena sāmibhūtena ananuññātañca. Etena upagataṃ taṃ, idāni tādisena anuññātañca khādituṃ labhāmīti dasseti.
二百四十六。称阿拉维为女性接尾的国及城市。在王国主宰处，未使用复数，因无多说。所谓房舍即为阿拉维夜叉的住所。这里指阿拉维之居室。有言『于是阿拉维夜叉到世尊前』，此为逐渐展开的叙述。阿拉维即称王，亦作阿拉维王。有时为防盗，有时为培育勇气护国，有时为标志分配消耗。猎鹿、山林、居住等归于“鹿之处”称为猎鹿之地，此意同王。『三由旬』表紧密联合的用语。如水进入保持其中停驻的水洼，猎场亦同。鹿根近处。夜叉见王大恐慌，声喑力竭，王因故不能逃跑。故说云『来为进食』。王乃将狮鹿断为二以求自救。夜叉言『难道不是见我手中有鹿才来吗？那为何付此人使者为自由身？』王未放弃。遂为王作如是承诺。由此言『王与彼同在』等。未到达住所意谓『未至我室』。未认知者谓不近侍也。以上表已至其所近侍而未认可，今又得近侍及不认可，显明现在得以自由进食。
Maccupatheti maccugocare. Āsannamaraṇatāya evamāhaṃsu.
生死境界谓通向死亡之地，因临近死亡状态故言如此。
Taṃ āḷavakakumāraṃ ādāya pakkamiṃsūti yojanā. Tassa rañño mahesī āḷavakakumārassa mātāti vuttā. Devisahassānaṃ vippalapantīnanti vacanaṃ pariṇāmetabbaṃ.
将阿拉维国的王子带走，离开了。这王子的母亲被称为阿拉维国王妃。『千女天中的众多神灵所称呼的词语』应当加以解释。
Desanāpariyosāneti yakkhaṃ dametvā paccāgantvā nagaradvārasamīpe rukkhamūle nisinnena bhagavatā sarājikāya mahatiyā parisāya desitadesanāya pariyosāne. Soti bhagavā. Bhavane evāti vimāne eva. Bhagavāpi passati pakaticakkhunāva nigrodhassa upari nibbattattā.
驱除夜叉之后讲法完成，世尊回到了城门附近一棵树根下坐下，带领大般若僧团结束了所讲的法。世尊所在的地方即是舍宅或天宫。世尊目睹尼格洛陀树上有飞禽停驻。
Tatrāti tasmiṃ ‘‘rosetukāmatāyā’’ti vacane. Tesanti sātāgirihemavatānaṃ. Kāladīpadesakulajanettiāyuppamāṇavisayaṃ pañcamahāvilokitaṃ. ‘‘Sītaṃ byapagataṃ hoti, uṇhañca upasammatī’’tiādinā (bu. vaṃ. 2.83) āgatāni dvattiṃsa pubbanimittāni. Kaṭippadesavatthikosakaṇṇato tidhā. Saddoti āḷavakassa ugghositasaddo.
此处是指‘愤怒的愿望’这一说法。这里指三十六座萨塔吉里山、赫玛瓦塔山。如西方灯明坎、苏枷振之类的定量领域被广泛观照为五大要地。‘凉爽而宽广，温暖而平定’等语出自《佛音注释》卷二第八十三页，记载有二十三个前行相。侧重于足部、腹部、肩耳三个方向。‘声音’乃阿拉维国发出的响声。
Iminā pasaṅgena sakalajambudīpaṃ byāpetvā pavatte aparepi tayo sadde yathā ete, evaṃ āḷavakassa ugghositasaddopīti dassetuṃ ‘‘cattāro’’tiādi vuttaṃ. Osakkanteti parihāyamāne.
借助于此集合而普及整个印度大陆，后来又以三声传播，如此便显现阿拉维所发的声音。有人称为“四声”等。‘奥萨坎特’意为予以讥讽。
Cuṇṇentāti cuṇṇetuṃ samatthataṃ sandhāya vuttaṃ, na pana cuṇṇanavasena vuttaṃ. Tenāha ‘‘mā kassacī’’tiādi. Ussāvabindumattampīti ussāvapatanamattampi. Khurappaṃ sallaṃ.
‘唤唤’意为具备呼唤能力应当如此说，但并非无声呼唤。因此指出‘勿使任何人……’等。‘颤动的一点’意指一丝震动。所谓‘保护耳朵’的声音。
Seṭṭhānīti ajeyyena appaṭihatabhāvena uttamāni. Dussāvudhanti āvudhakiccakaraṃ uttariyaṃ dussaṃ. Imāni kira sakkādīnaṃ puññānubhāvena nibbattāni appaṭihatappabhāvāni paṭipakkhavidhamanayuttāni avajjhāni āvudhāni. Tenāha ‘‘yadi hī’’tiādi.
‘最佳’意为无敌且无对抗之最上者。‘恶具’是指从事恶业的凶器。以上皆因诸萨咖得于功德所生，故无敌且不被对方阻挡，也即是安全防御之具。于是有‘若有……’等语。
Asanivicakkaṃ viyāti asanimaṇḍalaṃ viya.
犹如坐具混杂，犹如无定界限的坐垫一般。
Pittanti alagaddapittaṃ. Bhindeyyāti āsiñceyya. Sukhanti sukaraṃ. Mudubhūtacittavavatthānakaraṇatthanti mudubhūtaṃ attano citte vavatthānassa karaṇatthaṃ.
『胆汁』者，即蛇之胆汁也。『能破』者，谓能注入也。『容易』者，谓易于完成也。『为令心柔软而确立之故』者，谓为令自心柔软、以作确立之故也。
Evaṃ vutteti ‘‘na khvāha’’nti evaṃ vutte. Bhagavato sāsane ṭhite payirupāsitvā uggahitaṃ bhagavantaṃ payirūpāsitvā uggahitameva nāmāti āha ‘‘kassapaṃ…pe... uggahesu’’nti. Puṭṭhapañhāti sammāsambuddhena puṭṭhapañhā. Yasmā buddhavisaye puṭṭhapañhā, tasmā buddhavisayāva honti.
如此说是“并非如此”的意思。如是称述。在世尊教法中立持并恭敬服侍，所恭敬仰起的正是世尊；故谓“恭敬起用了……”，称为后问答。后问答由正觉者所问，因为是围绕佛法的问答，所以称为围绕佛法的问答。
Paṭisedhetvāti vācāya asakkuṇeyyabhāveneva paṭisedhetvā. ‘‘Yadākaṅkhasī’’ti padasandhivasena niddesoti āha ‘‘yadi ākaṅkhasī’’ti. Tena tuyhaṃ pucchaṃ tāva sutvā vissajjessanti dasseti. Tenāha ‘‘na me’’tiādi. Dutiyavikappe da-kāro padasandhikaroti āha ‘‘yaṃ ākaṅkhasī’’ti. ‘‘Puccha, āvuso, sutvā jānissāmī’’ti avatvā sabbaññubuddhassa aniyametvā vacanaṃ sabbavisayaṃ hotīti āha ‘‘sabbaṃ te’’tiādi.
『Paṭisedhetvā』意谓言语无法反驳者亦反驳之。所谓“若有疑问”，指句子连接词语，说明“若你有疑问”。于是说“你若有疑问”，听闻后将放下，示现放弃。由此说：“我没有”等等。第二回别时，以“da”字连接，称为“vicāra”，说“你所疑问者”，于是说：“请问，善知识，听闻后将知之”，表明无所缠绕的全知者言语，即为总摄诸法，故说“全是你的”等等。
Kiṃsūti ettha kinti pucchāyaṃ, sūti saṃsaye, kiṃ nūti attho? Idhāti imasmiṃ loke. Tasmā vittanti yasmā vittikaraṇato vittaṃ. Sukatanti suṭṭhu sakkaccaṃ kataṃ. Sukhanti iṭṭhaphalaṃ. Tattha yaṃ padhānaṃ, taṃ dassetuṃ ‘‘kāyikacetasikaṃ sāta’’ntiādi vuttaṃ. Nissandaphalañhi taggahaṇena gahitameva hoti. Appetīti pāpeti. Atisayatthajotano tara-saddoti āha ‘‘atisayena sādū’’ti. Rasasaññitāya iṭṭhānaṃ rāgādidhammānaṃ. Kena pakārenāti kathaṃ-saddassa atthamāha. Kathaṃjīvinti yadi samāsapadametaṃ, ‘‘katha’’nti sānunāsikā katāti āha ‘‘gāthābandhasukhattha’’ntiādi.
此处何意谓『kn』，是疑问之词，意谓何为之疑？此处说“在此世间”。故称财富者，因为由因缘成故有财。『Sukatanti』意谓善巧完备成就。『Sukhanti』意谓所得喜欢果报。这里所指的根本，即名为“身心诸根本”等。其以依止之果确实摄取为正果。『Appetī』是坏，『ātisaya』是极重，故说“极重即善”。「以味觉所识喜欢的贪爱等法」由何方式说呢？问其由何言辞意义？若作合成词，是柔和鼻音，故说是“歌谣结”的义。
Saddhīdha vittanti ekadesena samudāyadassanaṃ samuddapabbatanidassanaṃ viya. Iti-saddo ādiattho daṭṭhabbo. ‘‘Vittikaraṇato vitta’’nti vuttamatthaṃ sandhāya hetūpamāhi yojetvā dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tena sukhāvahanato, dukkhapaṭibāhanato, dāliddiyūpasamanato, ratanapaṭilābhahetuto, lokasantatiāvahanato ca saddhā vittaṃ yathā taṃ hiraññasuvaṇṇādīni. Tenāha ‘‘eva’’ntiādi. Nanu cetanā sammādiṭṭhiādayo ca sātisayaṃ vipākasukhaṃ āvahanti, taṃ kathaṃ saddhā āvahatīti? Saddhādhurabhāvasabhāvato. Tenāha ‘‘saddhādhurena paṭipannāna’’nti. Tassa ca sesapadesupi yojetabbaṃ.
如歌声中展示山川起伏的样貌。其音节之始义应明了：“因由财富因而有财”，立例因喻而说“就像如此”之类。由是信而生快乐却带苦难，是贫穷消解，宝石获利之因，是引出世间繁华，故以财富喻为金银宝玉。于是说“正是如此”等。若意意识正见等带来心意乐果，如何信生？因信难生，故说“信难得”。故云“已随信而行者”等。其余语句应结合开解。
Idāni yaṃ hiraññasuvaṇṇādi saddhāvittassa opammaṃ, taṃ hīnaṃ, saddhāvittameva uttamanti pāḷiyaṃ seṭṭhaggahaṇaṃ katanti dassetuṃ ‘‘yasmā panā’’tiādi vuttaṃ. Paralokaṃ gataṃ anugacchatīti anugāmikaṃ. Aññehi na sādhāraṇanti anaññasādhāraṇaṃ. Sabbasampattihetūti sabbāsaṃ sīlasampadādīnaṃ lokiyalokuttarānaṃ sampattīnaṃ hetu. Anatthāya hoti anupāyapaṭipattito. Tasmā anugāmikattā. Anaññasādhāraṇattā sabbasampattihetubhāvato hiraññādivittanidānattā ca saddhāvittameva seṭṭhaṃ. Ukkaṭṭhaparicchedadesanā yathā ‘‘satthā devamanussāna’’nti.
如今所说像金银宝物等佐佐师信的比喻，这谓之为低下的，信的极境才是真正的至高无上者，巴利文中称之为最高的摭聚（seṭṭaggahaṇa），藉此显明所谓“因为……”开头之文。所谓“在彼方世界往生并随顺者”为随顺（anugāmika），依他人则称之为普通（sādhāraṇa），非于他者得非普通。所谓一切功德缘由，即是指一切世俗及出世间诸功德的缘由。若无意义，乃是无对治的修行法，故称为随顺。由其非他者皆普通之理，由一切功德缘由之本性及以信为缘故，信为最上。高超梵文讲说法如“世尊是人天之师”所示。
‘‘Dasakusaladhammo’’ti iminā ekaccānaṃyeva dānādidhammānaṃ saṅgaho, na sabbesanti asaṅgahitasaṅgaṇhanatthaṃ ‘‘dānasīlabhāvanādhammo vā’’ti vuttaṃ. ‘‘Sukha’’nti tividhassapi sukhassa sādhāraṇaggahaṇametanti taṃ savisesaladdhaṃ puggalavasena dassento ‘‘soṇaseṭṭhi…pe… āvahatī’’ti āha. Yo so padumavatiyā deviyā putto mahāpadumo nāma rājā dibbasukhasadisaṃ rajjasukhamanubhavitvā pacchā paccekabuddho hutvā nibbānasukhamanubhavi, taṃ nidassanabhāvena gahetvā āha ‘‘mahāpadumādīnaṃ viya nibbānasukhañca āvahatī’’ti.
称“十善法”为此仅为部分如施戒修习等善法的总集，并非全部，说此总集非为合辑之集，故有云“施戒修习法”等为称。“快乐”一词虽有三类，普遍采纳其为快乐，特指诸贤人以“索那富商……乃至……迎接说”示现此义。如莲花女神的子孙，名大莲花王，虽享天上王国之乐，后成独觉佛，得涅槃之乐，故以此例言“如大莲花等能迎接涅槃之乐”。
Atthuddhāranayena saccasaddaṃ saṃvaṇṇento ‘‘anekesu atthesu dissatī’’ti āha. Vācāsacce dissati saccasaddo ‘‘bhaṇe’’ti vuttattāti adhippāyo. Viratisacce dissati. Veramaṇīsu hi patiṭṭhitā samaṇabrāhmaṇā ‘‘sacce ṭhitā’’ti vuccanti. Attākārampi vatthuṃ idameva saccaṃ moghamaññanti pavattiyākāraṃ upādāya diṭṭhi eva saccanti diṭṭhisaccaṃ, tasmiṃ diṭṭhisacce dissatīti yojanā. Brāhmaṇasaccānīti paramatthabrahmānaṃ saccāni, yāni ‘‘sabbe pāṇā avajjhā, sabbe kāmā aniccā, sabbe bhavā aniccā, nāhaṃ kvacani kassaci kiñcanatasmi’’ntiādinā (a. ni. 4.185) catukkanipāte āgatāni. Paramatthabhūtaṃ saccaṃ nibbānaṃ. Abbhantaraṃ katvāti antogadhameva katvā, tehi saddhinti attho paramatthasaccānampi sādutarattā. Yassānubhāvenāti yassa vācāsaccassa ānubhāvena.
通过举例阐释真理之声“于多方面显现”。声为真理之显现，谓“讲话”而得名。戒真理亦然。修持戒者即为持此真理。连自身形象亦是其所在，有人误认为虚妄，将其作为缘起活动之见，此为“见”的真理，有在见之真理显现的契合。所谓婆罗门真理，指最高之婆罗门真理，即诸大部经文中所说“众生皆苦、无常、无我等”（如增支部第四百八十五经）四谛。最高真实是涅槃。作“内于中”为深入阐述之意。信以与最高真理相称的涵义。所谓感受者，即体会真理之声者。
Udakamhi dhāvatīti udakapiṭṭhiyaṃ abhijjamānāyaṃ pathaviyā viya dhāvati gacchati mahākappinarājā viya. Visampi saccena hananti paṇḍitāti kaṇhadīpāyanādayo viya. Saccenāti macchajātake bodhisattassa viya saccena devo thanayaṃ pavassati. Sacce ṭhitāti viratisacce vācāsacce ca ṭhitā tayopi bodhisattā. Nibbutinti nibbānaṃ patthayanti. Sādutaranti sātataraṃ iṭṭhataravipākadānato.
河水奔流，即趁着水流击打而前行，如土地般前行的诸天王。勇猛智慧能击败烦恼者，如夜照灯燃亮黑暗。以真理为依止，如鱼经转生，菩萨以真实渡他。持戒及言语真理皆保持，菩萨亦然。以涅槃为目标，常常致力于善果之实现。
Rasānanti niddhāraṇatthe sāmivacanaṃ. Niddhāraṇañca koci kutoci kenaci imanti kassaci vacanaṃ na sādhetīti dassento ‘‘ye ime’’tiādimāha. Tena hi nibbānaṃ rasasamudāyato sādutaratāvisesena niddhārīyati. Tattha ye ime vuccantīti yojanā. Sāyanīyadhammāti jivhāya sāyitabbā dhammā. Rasāyatanaṃ rasoti āha ‘‘mūlaraso khandharaso’’tiādi. Phalarasanti phalassa rasaṃ, phalaṃ pīḷetvā tāpetvā gahetabbarasanti attho. Arasarūpoti ācārarahitasabhāvo. Rūpassa assādanavasena uppajjanakasukhadhammā rūparasā. Esa nayo saddarasādīsu. Saddarasoti byañjanasambhūto raso. Vimuttirasoti vimuttisampattiko raso. Attharasoti atthassa paṭivijjhanavasena uppajjanakasukhaṃ attharaso, tathā dhammaraso veditabbo. Rūpācārātiādīsu rasaggahaṇena phalarasaṃ vadati. So hi phalassa rūpo ca, rasitabbato āsādetabbato raso cāti ‘‘rūparaso’’ti vuccati. Ācāro pana sāmaggīrasahetutāya ‘‘raso’’ti vutto. Saccaṃ haveti ettha haveti ekaṃsatthe nipāto, ekaṃsattho ca avadhāraṇamevāti āha ‘‘saccameva sādutara’’ntiādi. Sarīramupabrūhenti, na cittaṃ. Nanu ca sukhuppattipayojanattā cittampi upabrūhentīti? Na, sukhassa sarīrabrūhanaṃ paṭicca uppannattā. Viratisaccavācāti saccavisesena sampajjanaṃ vadati. Cittamupabrūheti padālikāya virativācāya saccarase sati samathavipassanādīhi cittaparibrūhanassa sambhavato maggaphalānisaṃsaṃ gaṇhāti. Asaṃkilesikañca sukhamāvahati vivaṭṭasannissitattā. Vimuttirasoti phalasukhaṃ vadati nibbānasukhampi vā. Paramatthasaccaraso nāma nibbānaraso. Tathā hi taṃ ‘‘accutirasaṃ assāsakaraṇarasa’’ntipi vuccati. Tena paribhāvitattāti vimuttirasassa sādutarabhāvadassanatthaṃ. Evaṃ santepi ‘‘vimuttirasaparibhāvitattā’’ti etena kāmaṃ vimuttiraso vā paramatthasaccaraso vā sādutararasāti dasseti. Tadadhigamūpāyabhūtanti tassa paramatthasaccassa adhigamūpāyabhūtaṃ. Atthañca dhammañcāti phalañca kāraṇañca nissāya pavattito attharasā dhammarasā ca sādū, tatopi paramatthasaccameva sādurasanti adhippāyo.
味意一词为标示（niddhāraṇa）之语。所谓标示，即某处、某人、某物之语，并非随意一言，意在说明“这些诸者”周到地言说。由此缘起，涅槃的味意特别被说明。所谓这些“诸者”为标示。味法即以舌应当品味之法。味触根观味所谓“根本滋味、藏味”等，果味乃果之滋味，指品味、烹调、消受之义。无味指无依止形相。色的接受缘起快乐是色味，所谓与美色等相应的味。所谓美味，乃引发象征之味。释然味为解脱所至之味，义味为意义之味，法味则明知显现之味。色相配合诸趣味名为果味。色体即果，所品味、所求味皆称色味。行为乃同味之因故称为味。真理语句在此以“真理是最悦耳者”等语意。一切指体而非心。岂因乐乐作用而绪有心？非也，因快乐由身体增长故称之。戒真理语指明智之觉知。心以戒语相称，体察持戒及正念止观等诸禅动力合体，乃由此道可种果。亦有清净非染之悦乐因缘，解脱味即果乐，涅槃乐亦在此列。此最高之真理乐即涅槃乐，如“无垢之味、息气之味”等说明。此为示显解脱乐之悦耳性。亦说明为解脱乐或最高真理乐之悦耳。由此获法与义双重圣乐。法义、果乐皆因相依合起，故法味亦称为悦耳。虽如此，此仍是以最高真理为尤上悦耳之意。
Lokuttaraṃ lokiyañca atthaṃ ajānanto andho, lokiyatthameva jānanto ekacakkhu, ubhayaṃ jānanto dvicakkhu. Parahitaṃ attahitañca ajānanto andho, attahitameva jānanto ekacakkhu, ubhayatthaṃ jānanto dvicakkhu. So dvicakkhupuggalo paññājīvī. Taṃ pana gahaṭṭhapabbajitavasena vibhajitvā dassetuṃ ‘‘gahaṭṭho vā’’tiādi vuttaṃ. Gahaṭṭhapaṭipadaṃ ārādhetvā cāti yojanā. Ārādhetvāti ca sādhetvāti attho.
既不了解出世与世间之义为盲者，仅了世间之义如单眼，了二者者为双眼。既不了解他利与自利为盲者，仅了自利为单眼，了二者为双利者为双目者。此为双目智生活者。将其以在家居士与出家修行者二分表明：“或为居士”等语。出离之道谓“采纳”，即策励之意。
Purimanayenevāti kassapasammāsambuddhavissajjitanayeneva. Kiñcāpīti anujānanasandassanatthe nipāto. Kiṃ anujānātīti? Gāthāya catūhi padehi vuttesu atthesu ekassa atthassa siddhiyaṃ itaresampi siddhiṃ anujānāti. Tenāha ‘‘yo catubbidhamoghaṃ…pe… parisujjhatī’’ti. Kiṃ sandassetīti? Yesaṃ pāpadhammānaṃ balavabhāvena oghataraṇādi na sijjhati, tesaṃ paṭipakkhānaṃ nissandehavasena sandassanaṃ. Tenāha ‘‘evaṃ santepī’’tiādi. Oghataraṇanti oghataraṇapaṭipattiṃ. Asaddahantoti evaṃ paṭipajjanto imāya paṭipattiyā oghaṃ taratīti na saddahanto. Na pakkhandatīti pakkhandanalakkhaṇāya saddhāya na ugghāṭīyatīti na otarati. Cittavossaggenāti yathākāmācāravasena cittassa vossajjanena. Pamatto pamādaṃ āpanno. Tatthevāti kāmesu eva. Visattattā laggattā. Vokiṇṇoti visevito. Tasmāti vuttassa catubbidhassapi atthassa hetubhāvena paccāmasanaṃ. Tappaṭipakkhanti assaddhiyādīnaṃ paṭipakkhaṃ saddhādīnaṃ okāsattā.
猶如迦萨巴正觉以放弃自性为宗旨一般，“乃至”语是为了讲述许可和示现的附子句。何以称之为许可？在四句偈文中，每句相应的义理和其他句子的义理都能成立，这称为许可。由此偈文中说：“若有四种无用的烦恼……等，其必净灭。”此处示现的含义为何？即指那些以烦恼之力无法灭尽波涛等恶法，与之相对立的无疑的示现。偈文言：“诸如此类者亦然……”等。所谓波涛的渡越是指渡过波涛的方法。所谓不信，是指依此修行不能渡过波涛、无法证到解脱境界，无所信受者。非否定，是指其信心并非毀弃，也非发露，也非消失。所谓心理的放下，是依个人意愿而释放心念。懈怠者陷入懈怠，即在欲界中堕落。染污重，贪著甚深，污秽如腐臭。因而对所述四种义理中某一义理，就其缘由而言是相反的。违逆意指不信等之对立，即是信等之具足。
Etāyāti gāthāyaṃ iminā padenāti sambandho. Sappurisasaṃsevo saddhammassavanaṃ yonisomanasikāro dhammānudhammapaṭipattīti imesaṃ sotāpattimaggādhigamassa aṅgānaṃ āsannakāraṇaṃ saddhindriyanti āha ‘‘sotāpattiyaṅgapadaṭṭhānaṃ saddhindriya’’nti. Vuttañhetaṃ – ‘‘saddhājāto upasaṅkamati , upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇātī’’tiādi (ma. ni. 2.183, 432). Diṭṭhoghaṃ tarati etenāti diṭṭhoghataraṇaṃ, diṭṭhoghassa taraṇaṃ. Kāmañcettha ‘‘tarati ogha’’nti vuttaṃ, vattamānasamīpepi pana vattamānaṃ viya voharaṇaṃ yuttaṃ diṭṭhoghassa tiṇṇabhāvassa ekantikattāti ‘‘sotāpannañca pakāsetī’’ti vuttaṃ. Esa nayo sesesupi. Diṭṭhivicikicchādipaṭipattantarāyakarānaṃ pāpadhammānaṃ samucchinnattā sotāpanno…pe… appamādena samannāgato. ‘‘Sotāpatti…pe… taratī’’ti ettake vutte sakideva imassa lokassa āgamanampi gahitaṃ siyāti tannivattanatthaṃ ‘‘ārādhetvā…pe… avasesa’’nti vuttaṃ. Nanu ‘‘avasesa’’nti vuttattā sotāpattimaggena atiṇṇaṃ anavasesaṃ bhavoghavatthu gahitameva siyāti? Na, upari dvīhi maggehi taritabbānaṃ tesaṃ parato dvinnaṃ pahānavasena vuccamānattā. Apavādavisayampi pariharati – ‘‘evaṃ esā codanā attano visaye na patiṭṭhātī’’ti. Anādikālabhāvattā kāmasaññāya kāmoghataraṇaṃ mahatā eva vīriyena sādhetabbanti āha ‘‘vīriyenā’’ti. Tatiyaṃ maggaṃ ārādhetvā. Kāmoghassa vatthu kāmoghavatthu, kāmaguṇehi saddhiṃ sabbo kāmabhavo. Kāmoghasaññitanti kāmoghasaṅkhātaṃ. Kāmanaṭṭhena kāmo ca so dukkho cāti kāmadukkhaṃ. Assādanaṭṭhena kāmo eva saññāti kāmasaññā, sabbaso samucchinnattā vigatā kāmasaññā etissāti vigatakāmasaññā. Sabbesaṃ rāgādimalānaṃ mūlabhūtattā sattasantānassa visesato malīnasabhāvāpādanato paramaṃ ukkaṃsagataṃ malanti paramamalaṃ, avijjā. Tenāha bhagavā – ‘‘avijjāparamaṃ mala’’nti (dha. pa. 243).
“由此”偈文中的“由此”指其关系。善友相往来，听法闻教，善于正念深入思惟而实践法，即是断流果得证的诸条件之一，此处称为信根。偈文言：“为断流住之要处者，即为信根。”经文云：“由信生起而近前拜敬，拜敬而精勤观看，精勤观看而喜悦耳闻，欢喜耳闻而听闻正法……”等（中部卷二之一八三，四三二）。所谓渡越见结波涛，即渡越见结之波涛，亦即渡越见结波涛者。欲境亦云“渡越波涛”，但也有说法认为近于正在行波涛者，能永远跳出波涛，故谓为断流果显现者。此法理亦适用于其他同理。因见疑虑等阻碍恶法已断，断流果得证者，具足不放逸而已。断流果云：“断流断结等通达，彼此法间相脱离”。经文又云“勤精进者必成就”，暗示一途必成，示现此法于此处。犹有言“修持断流果者欲除诸有余漏”，此义理显示“断流果果位非尽头，而于断流之路上不遗余漏”，由此可见断流法门并非完全永断所有余流的无余涅槃，而是两道之间的过渡状态。亦有护持教义证的语句：“此令教法不立于己域”。因无始以来烦恼染着欲念，如欲结的毁坏者非能以凡夫之力达到，唯凭伟大精进才可得成就，故谓“依靠精进”。续一途已始修持者。欲结之所缘即欲结所由，欲货累与各种欲境相应，欲结即欲的苦恼之所起。欲结之定义即由欲所成，应知欲与苦之意。欲结断除即为断欲结识见，无有余留欲念，此即无欲识见。众染污根本，即三界众生之根本玷污，即无明。如世尊所说“无明为最大的污垢”。
Paññāpadaṃ gahetvāti yathāvuttaṃ paññāpadaṃ hadaye ṭhapetvā. Tappasaṅgena attano paṭibhānena sabbehi viya uggahitaniyāmena. Sabbatthevāti pañcasupi ṭhānesu. Atthayuttipucchāti paññādiatthasamadhigamassa yuttiyā kāraṇassa pucchā. Tenāha ‘‘ayaṃ hī’’tiādi. Paññādiatthaṃ ñatvāti paññādhana-kitti-mitta-abhisamparāyasaṅkhātaṃ atthaṃ sarūpato saccapaṭivedhanipphādanena ñāṇena jānitvā. Nanu esa lokuttaraṃ sotāpattimaggaphalapaññaṃ tadadhigamūpāyaṃ lokiyapaññañca abhibhavitvā ṭhito, so kasmā tattha atthayuttiṃ pucchatīti? Saccametaṃ, upari pana samādhissa yuttiṃ pucchitukāmo paññāya seṭṭhabhāvato, tassa ca ekadeseneva adhigatattā tameva ādiṃ katvā pucchati. ‘‘Kāya yuttiyā’’tiādi atthavaṇṇanaṃ atidissati ‘‘esa nayo dhanādīsū’’ti. Tatthāpi atthayuttipucchābhāvo pana ‘‘sabbatthevā’’ti iminā vibhāvitoti.
所谓“受持慧语”是如经所说，将智慧之语安立于心，令心随自身的理解和发挥而普遍涵盖一切。此处“五处”即是五个层面。所谓“条理问题”即是有关智慧等法实现理义的问答。偈文言：“此乃智者。”意指透过名闻、宝贵、友伴等诸因素，显示智慧的真实内涵、以真理为据显示智识之生起。虽说这是出世间断流道果之智慧，然而以现世智慧为基础并有所超越而立，此为何以问起条理问题？正因如此，虽真实之义成立，然由于智慧清净的程度较甚，故欲求于禅定上加以探问智慧的条理性。是故于此处，他仅从一方面着意，故称为“首”，立此为起始并问明旨意。偈文言：“以身心的具缘为依托”的深入义理描写就更加清晰。“此为财富诸诸等良法”，尽显其智慧之效果。尽管如此，诸法并非于五处所有层面皆具条理，并非此点之证据而已。
Saddhāsussūsāappamādauṭṭhānasaṅkhātehi catūhi kāraṇehi. Kāyasucaritādibhedena ājīvaṭṭhamakasīlabhūtena. Samathavipassanābhūtena nippariyāyena bodhipakkhiye eva gaṇhanto ‘‘aparabhāge’’ti āha. Pariyāyabodhipakkhiyā pana visesato vuṭṭhānagāminivipassanākālepi labbhanti. Pubbabhāgeti vā taruṇavipassanākālaṃ. Tato pubbasādhanañca sandhāya ‘‘aparabhāge’’ti punāha, tato paranti attho. Dhammanti paṭipattidhammaṃ. Na saddhāmattakeneva paññaṃ labhatīti yojanā. Yadi evaṃ kasmā ‘‘saddahāno’’ti vuttanti āha ‘‘yasmā panā’’tiādi. Kiṃ vuttaṃ hotītiādinā vuttameva atthaṃ vivarati. Na kevalaṃ sussūsāmattena paññāpaṭilābho, atha kho appamādena paññaṃ labhatīti dassetuṃ pāḷiyaṃ ‘‘appamatto vicakkhaṇo’’ti vuttanti tadatthaṃ dassento ‘‘eva’’ntiādimāha.
因信发生、极度欢喜与不放逸的起起止止、以上四因成就—基于身体善行等生活修持之善性的基础，借由止与观的成就而完备菩提所缘，并圆满菩提之因素故称“未完成阶段”。然而，圆满因素于止观阶段则能进一步获得，特别是在修止之后的观慧阶段，称为“成熟阶段”。前半段指年轻时观慧的阶段，继而根据先前之努力继续至“未完成阶段”，再进一步说明后续重要之因缘。所言“法”即实践之法理。并未限定仅凭信心即可获得智慧。若有人诣此称“因信而起”，世尊喝之曰：“因何如此？”经文中对此进行了详细说明。并非仅仅因信虔诚而得智慧，实乃因不放逸之精进而得智慧，此因方为确义，故称“不放逸有慧明达者”，为显证此意故云“确实如此。”
Idāni saddhādīnaṃ paññāpaṭilābhassa taṃtaṃvisesapaccayāni nīharitvā dassetuṃ ‘‘eva’’nti vuttaṃ. Sussūsāyāti sotukāmatāya. Sā atthato upasaṅkamanādi. Paññādhigamūpāyanti pariyattidhammamāha. Tenāha ‘‘suṇātī’’ti. Gahitaṃ na pamussati, satiavippavāsalakkhaṇo hi appamādoti. Na kevalaṃ yāthāvato gahaṇakosallameva vicakkhaṇatā, atha kho yāthāvato paññāsampavedhanañcāti āha ‘‘vitthārikaṃ karotī’’ti. Idāni paññāpaṭilābhahetuṃ matthakaṃ pāpetvā dassetuṃ ‘‘sussūsāya vā’’tiādi vuttaṃ. Atthamupaparikkhatīti sutakatānaṃ dhammānaṃ pāḷiatthūpaparikkhāpubbakaṃ rūpārūpavibhāgaṃ paramatthaṃ salakkhaṇato sāmaññalakkhaṇato ca upaparikkhati vīmaṃsati. Anupubbenāti evaṃ ñātapariññaṃ patvā tīraṇapariññāya tato anukkamena tīraṇapariññaṃ pahānapariññañca matthakaṃ pāpento maggappaṭipāṭiyā paramatthasaccabhūtaṃ nibbānaṃ sacchikaroti.
现今论述信等的智慧获得，已将相关诸条件详尽剖析并指出此理，故称“如是”。“欢喜”指乐闻法之心气，此为积极之造法过程。所谓“聪明获得”即获得智慧的方式方法，称为“流传教法”。经云“所闻即为实闻”。“不会忘记”，即具足念的良好标志，此谓不放逸。并非单纯掌握各种技巧的巧妙，而是能详尽充分表达智慧成果，故云“详述之义”。今为现智慧之因而采用“欢喜”之因，若不深入，则不达本旨。称为先教学、彻底智识、证悟真理之鉴别，遂以渐次深入了解、最终深入排除诸疑惑，达致圆成真实之智慧，并体证涅槃之真义。
Imāni saddhādīni cattāri kāraṇāni matthakaṃ pāpetvā dassento āha ‘‘desakālādīni ahāpetvā’’ti. Yasmiṃ dese yasmiṃ kāle ye ca sahāyake nissāya yaṃ kiccaṃ tiretabbaṃ, tāni desakālādīni anatikkamitvā attano abhivuḍḍhiṃ icchantena ‘‘ayaṃ nāma deso, yatthāhaṃ etarahi vasāmi, ayaṃ kālo, ime mittā, ime amittā, ime āyavayā, ahañca ediso jāti-kula-padesa-balabhoga-parivārādīhi, taṃ kiccaṃ idāni āraddhabbaṃ, idāni nāraddhabba’’nti sabbaṃ upaparikkhitvā paṭipajjitabbaṃ. Evaṃ paṭipajjanto hi lokiyassa dhanassa paṭirūpādhigamūpāyaṃ karoti nāma. Lokuttarassa pana sīlavisodhanādivasena veditabbaṃ. Vahitabbabhāvena dhuro viyāti dhuro, bhāro. Idha pana dhurasampaggaho uttarapadalopena dhuro, vīriyaṃ. So sātisayo etassa atthīti dhuravā. ‘‘Uṭṭhātā’’ti padena kāyikavīriyassa vakkhamānattā ‘‘cetasikavīriyavasenā’’ti visesitaṃ. Anikkhittadhuro dhorayhabhāvato. Tiṇā bhiyyo na maññatīti tiṇaṃ viya paribhavanto atibhuyya vattatīti attho. Ādinā nayenāti ettha ādi-saddena –
此时已举信等四大因缘，详尽剖析成义，称其为“宣说者”。“时地等”指依赖于何地何时及助缘，诸事物终当断除，意指今时此地、诸助缘在此，欲根据此立下根本修习。故界定“此地即我现住之乡”、“此时即现时”、“此诸友人善恶”、“此年龄段”，以及本身世系、族群、财富、势力、家属等皆包含在内。凡此均需彻底审查才可修持。如此修持者，于现世财富获得之法上有相应成就。至于出世法，则当因道德净化等而获得清净，像担子一般地承载其重。此时时应背负的担子，诸苦修之中具有最重要的身体精进，且心精进尤为重要。坚固不拔的意思是重负，称为“难以承受”。以“起身”一词来说明身体力量，心之精进为“具备心精进”，称其坚韧刚健世人难及。又比喻三吨重的担子仍嫌不足，即三吨的荷重仍不能完全表达其坚重，如此才名为担子。始曰“以起立命名”，此处起即谓初始阶段。
‘‘Karaṃ purisakiccāni, so sukhā na vihāyati; (Dī. ni. 3.253);
『做人的本分事』者，谓其不以此为乐。
‘‘Na divā soppasīlena, rattimuṭṭhānadessinā;
『不昼夜安于恩慈善行，夜复起坐。』
Niccaṃ mattena soṇḍena, sakkā āvasituṃ ghara’’nti ca. (dī. ni. 3.253); –
『常以糙毛者为围，能居于家中。』此亦说如是。（出自《中部尼柯耶》第3卷第253节）
Evamādīnaṃ saṅgaho. Asithilaparakkamo analasabhāvato. Ekamūsikāyāti ekāya matamūsikāya. Nacirassevāti catumāsabbhantareyeva. Catusatasahassasaṅkhaṃ cūḷantevāsī viyāti kākaṇikaḍḍhakahāpaṇa-soḷasa-kahāpaṇa-catuvīsati-kahāpaṇa-sataharaṇakkamena dve satasahassāni, cūḷakamahāseṭṭhino dhītulābhavasena dve satasahassānīti evaṃ catusatasahassasaṅkhaṃ dhanaṃ ekamūlena yathā cūḷantevāsī vindi, evaṃ aññopi patirūpakārī dhuravā uṭṭhātā vindate dhanaṃ. Ayañca attho cūḷakaseṭṭhijātakena dīpetabbo. Vuttañhetaṃ –
是以称此类总集为：松懈乏力，怠惰性格者。『一鼠』者，谓单一鼠类。『不久饮食』，谓四个月之间仅此而已。满四十万余数量者，小市长分得黄铜币十六文、四文、二十六文，及百贯之钱二百万；小富豪因得女儿嫁妆而得二百万，如此总计四十万财富，一市长借此数目如获至宝，同样其他手段多用，坚固取财者亦复如是。此理应通过小富豪本生故事予以明示。其言曰：
‘‘Appakenapi medhāvī, pābhatena vicakkhaṇo;
『即便是小智者，也因光亮智慧而巧妙，
Samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhama’’nti. (jā. 1.1.4);
如微火之燃起，能自身点燃。』（出自本生经1.1.4节）
Vattaṃ katvāti adhiṭṭhānavattaṃ katvā. ‘‘Saccavādī bhūtavādī’’ti kittiṃ pappotīti yojanā. Icchitapatthitanti yehi mittaṃ icchati, tehi itaraṃ patthitaṃ. Mittāni ganthatīti mittabhāvaṃ ghaṭeti. Dānassa piyabhāvakaraṇato ‘‘dadaṃ piyo hotī’’ti vuttaṃ. Yaṃ dānaṃ ekantato mittabhāvāvahaṃ, taṃ dassento ‘‘duddadaṃ vā dadaṃ taṃ ganthatī’’ti āha. Dadanti ca lakkhaṇavacanametanti āha ‘‘dānamukhena vā’’tiādi.
“Vattaṃ katvā”者，谓建立根据，将已成见的根据立定。所谓“诚实言说者、真实存在者”，此为附会之义。所谓“意欲所依”，谓愿所亲近者，乃其所依止；故谓“友”者，即以心相联结者也。因布施生慈爱，故有言“施得慈爱”。若布施独专致使心与友相应者，则显说“虽施与非施亦为联结”。布施时或以标志之语，即说“以施为门户”等。
Āḷavakassa ajjhāsayānurūpaṃ gahaṭṭhavasena vissajjento. Saddhā etassa atthīti saddho, tassa saddhassa. Gharamesinoti gharāvāsasaṅkhātaṃ gharaṃ esantassa. Gharāvāsasannissitattā ‘‘ghara’’nti kāmaguṇā vuccantīti āha ‘‘pañca kāmaguṇe’’ti. ‘‘Ete caturo dhammā’’tiādinā gahitā anantaragāthāya vuttadhammā evāti dassento ‘‘vuttappakāraṃ sacca’’ntiādimāha. Tattha ‘‘ime kusalā, ime akusalā’’tiādinā te atthe yāthāvato dhāraṇato upadhāraṇato dhammo. Saññā cittacetasikānaṃ dhāraṇaṃ, avicchedato sandhāraṇato kusalasantānaṃ dhāretīti dhiti, vīriyaṃ. Cajati etenāti cāgo, dānaṃ. Paccayavekallato phaluppādanasamatthatāvasena santi.
谓阿拉维人顺其本意，将市井住宅供养，称其为“有信心”者，意谓其信心也。所谓屋居者，乃指广义屋宅凡称其所居之室第。由此屋居依止，故言“屋”，即五欲之所寄。此中四法所持，即至今所说经典之义也。所谓“善恶分明”等，以及心识之执持，乃是心所聚摄，恒常不舍持善之连绵。勤精进即“抛弃”，谓慷慨布施。因缘单纯，故果报必生。
Aññepīti ito yathāvuttadhammasamudāyato aññepi dhammā yadi santi, te dhamme pucchassūti. Kilese, kāyavācādike vā dametīti damo, paññā. Uṭṭhahati ussahati etenāti uṭṭhānaṃ, vīriyaṃ. Etthāti etissā pucchāya. Saddhinti saṅkhepato bhāvatthapadānaṃ bandhanena saha. Ekamekaṃ padanti paññādikamekekaṃ padaṃ. ‘‘Paññā imasmiṃ ṭhāne paññāti dhammoti ca āgatā’’tiādinā paññādiatthassa uddharaṇaṃ atthuddhāro. Tassa tassa atthassa ‘‘paññā pajānanā’’tiādinā (dha. sa. 16) vevacanapadānaṃ uddharaṇaṃ paduddhāro. Pajānātīti paññā, dhāretīti dhammo, dametīti damoti evaṃ padassa kathanaṃ padavaṇṇanā.
所谓“诸法他则”，即若有他法存在，则应问此法也。所谓烦恼及身语等需驯服者，谓智慧也。“起已精进”者，谓起身心之精进也。此“是”字是彼询问之起端。“信心”即总摄内涵之词。此处是逐字释义，“智慧”一词缘何立起，由此可见。关于各字内涵有明说，如“智慧为觉知”，“持守为法”，“驯服为制”等，依次讲解。
Ajjāti vā etarahi. Yathāvuttena pakārenāti ‘‘saddahāno arahata’’ntiādinā vuttappakārena. Saccasampaṭivedhāvagahaṇaṃ vā yathāvuttena pakārena diṭṭhasaccatāya idhalokaparalokatthaṃ yāthāvato jānanto. Evañca yakkho satthu desanānubhāvasiddhaṃ pañhaṃ pucchanena attano paṭilābhasampattiṃ vibhāvento ‘‘kathaṃsu labhate pañña’’ntiādimāhāti ācariyā. Samparāyikoti ettha ca-saddo luttaniddiṭṭho, tena ‘‘diṭṭhadhammiko cā’’ti ayamattho vutto evāti dassento ‘‘yo attho…pe… dassetī’’ti āha. Arīyati phalaṃ etasmāti attho, kāraṇaṃ. Vicakkhaṇe sapayojanatāya.
“如今”或谓当今。所谓“依据如说方”，如“谨信阿拉汉”等文所体现的说法。亦谓以正见正证真理，明了现世与他世道理。如此，天魔问老师，以其证得而问“如何得智慧”等语，获大答。不凡者即通分识，故谓“现法者也”。“圣果”指此理，即因缘所致。慧辩通达，分别无碍。
Tassa ñāṇassāti tassa atthassa āvibhāvanassa ñāṇassa. Guṇavisesehi ca sadisassapi aññassa abhāvato aggadakkhiṇeyyo buddho bhagavā. Tenāha –
“乃其智”，指该境界之显现之智。以众多殊胜功德，以及彼此无缺之状，佛陀为最第一。故言——
‘‘Nayimasmiṃ loke parasmiṃ vā pana,
“非此世亦非他世，……”
Buddhena seṭṭhova samova vijjati;
世尊之中不二，无有分别，彼此平等，实为至上。
Āhuneyyānaṃ paramāhutiṃ gato,
是为可受供养者中最上之大祭品已成，
Puññatthikānaṃ vipulaphalesina’’nti. (vi. va. 1047);
具福德者所获广大果报也。
Sahitapaṭipattinti paññāsaṅgāhikaṃ attano paṭipattiṃ. Sundarā bodhi subodhi, buddhassa subodhi buddhasubodhi, sā eva buddhasubodhitā. Dhammassavanatthaṃ sannipatitadevatāhi saṅghuṭṭhasādhukārasadduṭṭhānañca.
「与善共行」是五十聚集自我修行，苏达罗波提、佛智子、世尊所开启之佛智即佛之觉悟，乃同一佛所示现。以闻法为缘，诸天集会，汇聚善行与恶行。
Satapuññalakkhaṇanti satasahassakappe puññasambhārassa katattā tesaṃ puññānaṃ vasena satapuññalakkhaṇaṃ anekapuññanibbattalakkhaṇaṃ. Abhinandiyatāya sabbehi aṅgehi samupetaṃ samannāgataṃ. Katapuññabhāvaṃ byañjentīti byañjanāni , aṅgapaccaṅgāni. Tesaṃ paripuṇṇattā paripuṇṇabyañjanaṃ. Taṃ yakkho…pe… pūresīti gāthāpūraṇatthameva hi bhagavā tathārūpāni akāsi. Abyādhitāti arogā. ‘‘Abyathitā’’ti keci paṭhanti, sayasantāsarahitāti attho.
「百功德相」者，乃指百千劫之福德集满，善德所具足之百功德相，及其多种善功德之显现，为众敬体合具，完善无缺。诸相乃分别，肢体相续充满其足，故显现完整之相。此义即《如是我闻》中所载，世尊所说此种相，全然无碍，表深不病，亦有人译为「永恒无退转」之义。
‘‘Hatthayo’’ti vattabbe ‘‘hatthako’’ti vuttaṃ. Āḷavinagaranti āḷavinagaravāsino vadati. Bhavati hi tatraṭṭhatāya taṃ-saddo yathā ‘‘gāmo āgato, mañcā ukkuṭṭhiṃ karontī’’ti. Ekakolāhalena vattamānena.
「象牙」言文载作「象牙片」。阿罗槃村者，乃阿罗槃村民。因其地众异声传，犹 «村中来客，正制床榻» 以一叱咤声之语流传。
Sampiṇḍitvāti sannipatitvā. Kāmaṃ sambhāro tena katoti natthi, yuddhatthaṃ pana bahuso ussāhassa katattā ‘‘yuddhamādiṃ katvā’’ti vuttaṃ. Tameva āḷavakasuttaṃ kathesi tassā eva desanāya sannipatitaparisāya sappāyattā. Tenāha ‘‘kathāpari…pe… ahosī’’ti. Catūhi vatthūhīti catūhi saṅgahavatthūhi. Parisanti attano parisaṃ. ‘‘Itarañcā’’tipi vadanti.
『集合』者，谓聚集也。固然，并非由彼而备齐资具，然因多番为战事而作努力，故言『以战事为首』。因彼次集会之众于该教法中得益，故宣说了同一部亚拉瓦咖经。因此说『说法……乃至……已竟』。『以四种事』者，即以四种摄事也。『其众』者，谓自己的众会也。亦有人说『另一个』云云。
Āḷavakasuttavaṇṇanā niṭṭhitā. · 《阿拉瓦咖经》注释已结束。
Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya · 《显明精义》之《相应部》注释中。
Yakkhasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. · 《亚卡相应》注释的隐义阐明已圆满。