3. Kosalasaṃyuttaṃ · 3. 国萨拉相应复注
2. Devaputtasaṃyuttaṃ2. 天子相应
1. Paṭhamavaggo
第一品
1. Paṭhamakassapasuttavaṇṇanā1. 第一咖萨巴经义注
§82
82. Devassa putto devaputto. Devānaṃ janakajanetabbasambandhābhāvato kathamayaṃ devaputtoti vuccatīti āha ‘‘devānaṃ hī’’tiādi. ‘‘Apākaṭo aññataroti vuccatī’’ti idaṃ yebhuyyavasena vuttaṃ. Pākaṭopi hi katthaci ‘‘aññataro’’ti vuccati. Heṭṭhā devatāsaṃyutte ‘‘apākaṭā aññatarā devatā’’ti vatvā idha ‘‘pākaṭo devaputto’’ti vuttaṃ. Tathā hissa kassapoti gottanāmaṃ gahitaṃ, tañca kho purimajātisiddhasamaññāvasena. Anusāsanaṃ anusāso, taṃ anusāsaṃ. Bhikkhuniddesanti bhikkhusaddassa niddesaṃ. Bhikkhuovādanti bhikkhubhāvāvahaṃ ovādaṃ. Yadi pana na assosi, kathamayaṃ pañhaṃ kathesīti? Aññato sutaṃ nissāya pañhaṃ kathesi, na pana bhagavato sammukhā sutabhāvena.
“天子的子女”为天子。因天人与生育相关的关系所生者，如何称为天子？对此说：“属于天者”等语。又说“已显现的称为某一者”，此说来源于广泛流传的见解。即使已明了，有时仍称之为“某一者”。下面在与天众相关的地方说：“未显明者，有某一未显明的天众”，此处又说“显明者为天子”。正如说“咖萨巴”姓氏，此亦基于前世得成就的同姓共识。此为训示，训示之意。比库之标志指示为比库之象征。比库教诲意为比库特质所显的教诲。若未闻此，如何能讲问题？是依靠别处所闻讲述问题，而非在世尊面前以听闻之所问。
Tesanti yathāvuttānaṃ tiṇṇaṃ puggalānaṃ. ‘‘Kathetukāmo cevā’’tiādinā hi catutthaṃ idha uddhaṭaṃ. Tattha ādito tiṇṇaṃ bhagavā pañhaṃ bhāraṃ na karoti ekekaṅgavekallato ceva aṅgadvayavekallato ca, catutthassa pana ubhayaṅgapāripūrattā bhāraṃ karotīti āha ‘‘ayaṃ panā’’tiādi.
此处谓如上所说的三种众生。第四则以上述的“愿意讲述者”等语显得激烈。最初三者，世尊既不置重担于每一独立部分，亦不置于两部分之间，唯第四者则两方面皆圆满付托重担，故说“此乃是……”。
Gāthāyaṃ ‘‘subhāsitassā’’ti upayogatthe sāmivacananti āha ‘‘subhāsitaṃ sikkheyyā’’ti. Catusaccādinissitaṃ buddhavacanaṃ sikkhanto catubbidhaṃ vacīsucaritaṃ sikkhati nāmāti āha ‘‘catusaccanissitaṃ…pe… sikkheyyā’’ti. Avadhāraṇena tappaṭipakkhaṃ paṭinivatteti. Upāsitabbanti āsevitabbaṃ bhāvetabbaṃ bahulīkātabbaṃ. Aṭṭhatiṃsabhedaṃ kammaṭṭhānanti idaṃ tassa vipassanāpadaṭṭhānataṃ hadaye ṭhapetvā vuttaṃ. Tathā hi vuttaṃ ‘‘dutiyapadena adhipaññāsikkhā kathitā’’ti. Ye pana ‘‘dutiyapadena adhicittasikkhā cittavūpasamena adhipaññāsikkhā’’ti paṭhanti, tesaṃ padena aṭṭhatiṃsappabhedakammaṭṭhānaṃ suddhasamathakammaṭṭhānasseva gahaṇaṃ daṭṭhabbaṃ. Yadi evaṃ ‘‘aṭṭhasamāpattivasenā’’ti idaṃ kathanti? ‘‘Taṃ vipassanādhiṭṭhānānaṃ samāpattīnaṃ vasena kathita’’nti vadanti. Evañca katvā ‘‘dutiyapadena adhipaññāsikkhā’’ti idaṃ vacanaṃ samatthitaṃ hoti. Sikkhanaṃ nāma āsevananti āha ‘‘bhāveyyāti attho’’ti. Upāsananti payirupāsanaṃ. Tañca kho assutapariyāpuṇanakammaṭṭhānuggahādivasena dassento ‘‘tampī’’tiādimāha. Adhisīlasikkhā kathitā lakkhaṇahāranayena. Vacīsucaritassa hi sīlasabhāvattā taggahaṇeneva tadekalakkhaṇaṃ kāyasucaritampi itarampi gahitamevāti. Ettha ca adhisīlasikkhāya cittaviveko, adhipaññāsikkhāya upadhiviveko, adhicittasikkhāya kāyaviveko kathito, kāyaviveko pana sarūpeneva pāḷiyaṃ gahitoti tividhassapi vivekassa pakāsitattaṃ daṭṭhabbaṃ. Sesaṃ suviññeyyameva.
诗中“佳言者”所用之义，是指“应当修习佳言”。基于“四圣谛”的出典，修习佛陀所语，得以习得四种善良言辞之行，故说“应修习基于四圣谛……之教法”。此乃明辨之处，能依其对立而回转。所谓应精进、应修学、应增长，均须反复增上。所谓三十八种业处，即定义此修习观察之业处于心中，作为观智所依。确实有云“次句中已述能转禅定智慧之修习”，若有人释为“有次第禅定智慧与定心息止安稳之禅定智慧”，其言当仅为“三十八种业处”为纯净止禅之业处之专称。若释为“以三十八种业处具足成就”，则应以“成就”论断。此说为观智之修，称“应修学”意为“应贯彻”之义。所谓“修学”意谓精进、增长。上所说之“修学”，乃引喻探察精勤、增长、精熟种种方法。至于“修习”，为恭敬、亲近落入修道行为聚合之意，故示以“诸处”。而“守持戒律”则言其特征：好言者，依戒行为体而得成其一特性，其身行亦同理，皆属守持品行。此中亦分别述及持戒者之心之明辨，持智慧者之心之辨明，持定力者之身之辨明，且身之辨别明显显现。如是三种辨别之特点，宜广为研究、详为了解。其他诸义亦应以此理明白详尽。
Paṭhamakassapasuttavaṇṇanā niṭṭhitā. · 第一咖萨巴经义注完毕。
2. Dutiyakassapasuttavaṇṇanā2. 第二咖萨巴经义注
§83
83.Dvīhi jhānehīti ārammaṇalakkhaṇūpanijjhānalakkhaṇehi dvīhi jhānehi. Kammaṭṭhānavimuttiyāti kammaṭṭhānānuyogaladdhāya vimuttiyā. Tena tadaṅgavikkhambhanavimuttiyo vadati. Satthusāsanassa hadayattā abbhantarattā hadayassa mānasassa, anupattiṃ paṭilābhamānasaṃ. Taṃ pana atthato aññā evāti āha ‘‘arahatta’’nti. Taṃ pattukāmena ekantato vajjetabbataṇhādiṭṭhīnaṃ bhāve tassa anijjhanato, tadabhāve ijjhanato ca te uppādanavasena yadaggena nissito, tadaggena panāyampi tehi nissito nāma hotīti āha ‘‘anissito’’tiādi. Arahattaṃ ānisaṃsitabbaṭṭhena ānisaṃsaṃ etassāti arahattānisaṃso. Arahattaṃ pattukāmassa pubbabhāgapaṭipadā icchitabbā. Tattha ca sabbapaṭhamo kammaṭṭhānaattānuyogo, so idha na gahitoti āha ‘‘tantidhammo pubbabhāgo’’ti. Tattha tantidhammoti pariyattidhammo.
“二禅”者，依止境特征与禅相而称二禅。所谓“业处解脱”者，即以业处之援助而得解脱。由此称为“远离肢体束缚之解脱”。由世尊教法之心中内在，心识虽未生起感受，且无烦恼进入，称如是“阿拉汉”。根据修毕已久之证得，应排除欲望与见解，不再生起贪欲，若未生起时，如火息灭状态，称为“无依赖”，此即所依赖诸缘皆灭，故以此名。“阿拉汉”的理由，系缘此缘故生，故称此理。“阿拉汉”唯当依欲念消失前之初步修行根基而得，称此为修道之始。不会依附于业处，故称“此即前缘”。“缘”是 佛法义中谓之“业缘”之总称也。
Dutiyakassapasuttavaṇṇanā niṭṭhitā. · 第二咖萨巴经义注完毕。
3. Maghasuttavaṇṇanā3. 玛嘎经义注
§84
84.Maghoti sakkassetaṃ nāmaṃ purimajātianugataṃ. Svevāti sakko eva. Vatenāti mātāpituupaṭṭhānādicārittadhammena . Aññeti upadhivepakkapāpadhamme abhibhavitvā. Asuranti indasattubhūtaṃ asuraṃ.
“摩诃”者，为萨咖之别名，来自其前生。其“自是者”，即萨咖本人。其“确言者”，指母亲父亲正当养育之义。其“他者”，指违反戒律之事。“阿修罗”者，为吠陀神族之夜叉身。
Maghasuttavaṇṇanā niṭṭhitā. · 玛嘎经注释完毕。
4. Māgadhasuttavaṇṇanā4. 马嘎达经注释
§85
85.Catutthasuttaṃ vuttatthamevāti devatāsaṃyutte saṃvaṇṇitatthameva, tasmā idha na vattabbo atthoti adhippāyo.
第八十五经第四经的意思就如同天众集中经中所说的意义一样，因此这里不应被称为别的意义，这是主要旨趣。
Māgadhasuttavaṇṇanā niṭṭhitā · 马嘎达经注释完毕
5. Dāmalisuttavaṇṇanā5. 达玛利经注释
§86
86.Tena kāraṇenāti tena padhānena kāraṇabhūtena, padhānakaraṇanimittanti attho. Yaṃ kiñci khuddakampi mahantampi hīnampi paṇītampi bhavaṃ. Āyatapaggahoti dīgharattassa vīriyārambho. Kiccavosānanti kiccaniṭṭhānaṃ. Tathevāti yathā arahattuppattito pubbe, tato pacchāpi tatheva ‘‘buddhipaggaho’’ti vīriyaṃ daḷhaṃ karotūti kuppadhammaṃ viya maññamāno vadati. Diṭṭhadhammasukhavihārādiatthaṃ pana vīriyakaraṇaṃ icchitabbameva.
所谓“由此缘故”即指由此根本原因，‘缘故及因缘’之义。无论是小法、大法、劣法、善法，都是由此长久积聚的精进启发。‘业果终极’即是功德的完成。正如阿拉汉果以前的获得，后来也依此而成，譬如称其为“智慧的先导”，功力坚固，希望成就，虽误也如是说。其实世间乐欲之类是功力产生的缘起，理当追求此功力。
Asaṃkiṇṇāti avomissā evaṃ aññattha anāgatattā. Tenāha ‘‘bhagavatā hī’’tiādi. Yadi evaṃ idheva kasmā etaṃ vuttanti āha ‘‘idha panā’’tiādi. Patiṭṭhanti nadī nāma anavaṭṭhitatīrā, tattha patiṭṭhātabbaṭṭhānaṃ.
“未受离散”意即未被损坏，没有别的含义，未来也是如此。所以说“世尊差别很小”等。若屡次于此说“这里又是……”等，则如河流一般无尽头，故当认立正法的依止。
Dāmalisuttavaṇṇanā niṭṭhitā. · 达玛利经注释完毕。
6. Kāmadasuttavaṇṇanā6. 咖玛达经注释
§87
87.Pubbayogāvacaroti pubbe yogāvacaro purimattabhāve bhāvanamanuyutto. Ayaṃ kira kassapassa bhagavato sāsane pabbajitvāva bahūni vassasahassāni samaṇadhammaṃ akāsi, na pana visesaṃ nibbattesi. Tamatthaṃ kāraṇena saddhiṃ dassetuṃ ‘‘bahalakilesatāyā’’tiādi vuttaṃ. Ekantaparisuddhassāti yathā visesāvaho hoti , evaṃ ekantena parisuddhassa sabbaso anupakkiliṭṭhassa. Sīlena samāhitāti yathā sīlaṃ uparūpari visesāvahaṃ nibbedhabhāgiyañca hoti, evaṃ sammadeva āhitacittā suṭṭhu sampannacittā. Tathābhūtā tena samannāgatā hontīti āha ‘‘samupetā’’ti. Patiṭṭhitasabhāvāti sekkhattā eva yathādhigatadhammena niccalabhāvena adhiṭṭhitasabhāvā. Mayā tuṭṭhiyā gahitāya devaputto ‘‘dullabhā tuṭṭhī’’ti vakkhatīti bhagavā ‘‘tuṭṭhi hoti sukhāvahā’’ti avocāti āha ‘‘upari pañhasamuṭṭhāpanattha’’nti. Pabbajito rukkhamūliko abbhokāsiko vā anagāriyupeto nāma hoti, senāsane pana vasanto kathanti āha ‘‘sattabhūmike’’tiādi. Catupaccayasantosoti bhāvanābhiyogasiddho catūsu paccayesu santoso. Tena cittavūpasamena tuṭṭhi laddhāti dasseti. Cittavūpasamabhāvanāyāti cittakilesānaṃ vūpasamakarabhāvanāya, manacchaṭṭhānaṃ indriyānaṃ nibbisevanabhāvakaraṇena savisesaṃ cittassa vūpasamakarabhāvanāya rato manoti yojanā.
“先前习气”是指以前习得的念习尚存，具修之意。据说咖萨巴世尊教法中，有出家后多年修行未生特别成就，因此共同示现“多染污之心”等。所谓“绝对清净”是指具有特殊功德，毫无染污。戒行专注相续，正如戒净能够压伏染污、调伏禅定安住等，内心亦如实具足清净。此即所谓“具足、庄严”之义。又说“合成”，意指具备此三种功德。所谓“坚固建立的本性”，乃指修学中于法的自在确定，恒常不变。本人满足于此，天人称为“难得满足”，世尊称其为“满足生乐”，谓“超越疑问生起之义”。出家即“树根居士”、“野外修学者”等名号，住常之所谓“七地”等。修行依四缘满足，心生安住之满足。所谓“心之安住”，旨在调伏心中染污，让念、意根散淡，令心净化而乐于此。
Ettha ca indriyūpasamena cittasamādhānaṃ paripuṇṇaṃ hoti indriyabhāvanāya cittasamādhānassa akārakānaṃ dūrīkaraṇato. Adhicittasamādhānena catupaccayasantoso savisesaṃ parisuddho paripuṇṇo ca hoti paccayānaṃ alābhalābhesu pariccāgasabhāvato. Vuttanayena pana santuṭṭhassa yathāsamādinnaṃ sīlaṃ visujjhati pāripūriñca upagacchati, tathābhūto catusaccakammaṭṭhāne yutto maggapaṭipāṭiyā sabbaso kilese samucchindanto nibbānadiṭṭho hotīti imamatthaṃ dasseti ‘‘ye rattindiva’’ntiādinā. Kiṃ na gacchissanti? Gamissantevāti ariyamaggabhāvanaṃ pahāya sammāpaṭipattiyā dukkarabhāvaṃ sandhāya sāsaṅkaṃ vadati. Tenāha ‘‘ayaṃ pana duggamo bhagavā visamo maggo’’ti.
此处因感官调伏，内心禅定圆满，感官修习得利，能远离无益之事。因高级禅定心满意足，净洁且具足，远离五盖碍道。又说，满足者的戒律如实断绝染污，戒律完备充满，依四圣谛修道，善根尽断烦恼，见证涅槃真理。此乃说明“昼夜无间断”的含义。若不行此法，放弃正道，陷于困难状态，因生疑虑，谓“此乃难行、不平坦之道”。故世尊说其“道路难行、歧异殊路”。
Tattha keci ‘‘ayaṃ panāti devaputto. So hi bhagavato ‘ariyā gacchantī’ti vacanaṃ sutvā ‘duggamo bhagavā’tiādimāhā’’ti vadanti, taṃ na yujjati. Yasmā ‘‘saccameta’’nti evamādipi tasseva vevacanaṃ katvā dassitaṃ, tasmā ‘‘yena maggena ariyā gacchantī’’ti tumhehi vuttaṃ, ayaṃ pana ‘‘duggamo bhagavā visamo maggo’’ti āha devaputto. Ariyamaggo kāmaṃ kadāci atidukkhā paṭipadātipi vuccati, tañca kho pubbabhāgapaṭipadāvasena, ayaṃ pana atīva sugamo sabbakilesaduggavivajjanato kāyaduccaritādivisamassa rāgādivisamassa ca dūrīkaraṇato na visamo. Tenāha ‘‘pubbabhāgapaṭipadāyā’’tiādi. Assāti ariyamaggassa. Ariyamaggassa hi adhisīlasikkhādīnaṃ paribundhitabbabhāgena bahū parissayā hontīti. Evaṃ vuttoti ‘‘duggamo visamo’’ti ca evaṃ vutto.
有人闻天子言“此即佛所行圣道”，听闻“难行之佛”者等说法，感到不合适。因“此为真实”，并以此真语宣示，故你们应知“圣道众生所行”。天子云“道路难行、不平坦”，是指圣道虽极乐苦集灭四谛显现，但道途之上须断绝戒等使人苦的障碍，故有诸多困难。故说“前行之路”诸种义涵。所谓“坚固”即圣道；圣道中因戒律学习及其他因素，须谨慎防护。如此说，故称“难行不平坦”也确有此意。
Avaṃsirāti anuṭṭhahanena adhobhūtauttamaṅgā. Kusalaṅgesu hi sammādiṭṭhi uttamaṅgā sabbaseṭṭhattā , tañca anariyā patanti na uṭṭhahanti micchāpaṭipajjanato. Tenāha ‘‘ñāṇasirenā’’tiādi. Anariyamaggeti micchāmagge. Tenāha ‘‘visame magge’’ti. Taṃ magganato anariyā ariyānaṃ maggato apāpuṇanena pariccattā hutvā apāye sakalavaṭṭadukkhe ca patanti. Svevāti svāyaṃ anariyehi kadācipi gantuṃ asakkuṇeyyo maggo ariyānaṃ visuddhasattānaṃ sabbaso samadhigamena samo hoti. Kāyavisamādīhi samannāgatattā visame sattakāye tesaṃ sabbasova pahānena sabbattha samāyeva.
由此可知，藉由在下方无上之道上不断进取者有所成就。于善法中，正见为诸法中最胜者；持有正见者不堕于非圣道，亦不行邪法。因此谓之“智慧之长”。非圣道者即为邪道。因此称其为“障碍道”。作此障碍者，不得入圣人之道，故流转于恶趣与轮回诸苦中。至于自性者，非圣众无有能够赴之之道，于圣人之净妙心力深入得证后却同等畅达。由具足身心不善之烦恼，诸身皆被其断尽，普遍即在现前即得解脱。
Kāmadasuttavaṇṇanā niṭṭhitā. · 《咖马达经》注释结束。
7. Pañcālacaṇḍasuttavaṇṇanā七、《般遮罗旃陀经》注释
§88
88.Sambādheti sampīḷitataṇhākilesādinā sauppīḷatāya paramasambādhe. Ativiya saṅkāraṭṭhānabhūto hi nīvaraṇasambādho adhippeto. So hi duggahano tasmiṃ asati kāmaguṇasambādho anavasaro eva seyyathāpi mahākassapādīnaṃ. Okāsanti jhānassetaṃ nāmaṃ nīvaraṇasambādhābhāvato. Asambādhabhāvena hi jhānaṃ idha ‘‘okāso’’ti vuttaṃ, tañca kho accantāsambādhaṭṭhānatāya vipassanāpādakatāya . Tathā hi pāḷiyaṃ ‘‘avindī’’tiādi vuttaṃ. Tattha avindīti vindi paṭilabhi. Bhūrimedhasoti mahāpañño, sapaññoti attho. Abujjhīti bujjhi paṭivijjhi. Paṭilīno hutvā seṭṭho, paṭilīnānaṃ vā seṭṭhoti paṭilīnaseṭṭho. Mānussayavasena unnatabhāvato paṭilīno nāma pahīnamāno. Paṭilabhiṃsūti kāmaguṇasambādhepi ‘‘ime kāmaguṇā mādisānaṃ kiṃ karissantī’’ti? Te abhibhuyya nibbānappattiyā sammāsatiṃ paṭilabhiṃsu. Tena sampayuttena lokuttarasamādhināpi suṭṭhu samāhitā.
第八十八条。通达者谓以强烈贪欲烦恼等绞缠而生至极之苦。过于极致，烦恼之根源所生之烦恼缠结为主要执障者。此难忍于彼处，色欲之缠结乃永不离去，如大咖萨巴等诸长老也经历此。称禅为“释脱”者，因无烦恼缠结也。禅乃离缠故名“释脱”，又称为身心悬解者。正因无烦恼缠结故言“释脱”，此谓见解清晰。巴利文中“avindī”等词义为“获得”。“Bhūrimedha”即大智慧，“sapañña”者意。如不明者谓不理解。得到者为上，优于未得者。以人为标准，升上者称为得到。于色欲缠结得失之间亦有“得到”，即“这些色欲将如何处置？”等疑问。经此克服，达至涅槃体验，证得正念。由此联结世间超世之禅定，成就圆满。
Ayaṃ kira devaputto ito purimavāre attabhāve paṭhamajjhānalābhī hutvā tato cavitvā brahmakāyikāsu nibbattitvā tattha jhānasukhaṃ anubhavitvā tato cuto idāni kāmabhave nibbatto, tasmā taṃ jhānaṃ sambhāvento ‘‘tādisassa nāma jhānasukhassa lābhī bhagavā’’ti tena guṇena bhagavantaṃ abhitthavanto ‘‘sambādhe vatā’’ti gāthaṃ abhāsi. Athassa bhagavā yathā nāma aṭṭhasaṭṭhiyojanasatasahassubbedhasinerupabbatarājaṃ upādāya sāsapo na kiñci hoti, evaṃ anantāparimeyyabuddhaguṇe upādāya rūpāvacarapaṭhamajjhānaṃ na kiñci hotīti dassento ‘‘ye sati’’ntiādinā anuttaraguṇādhigamaṃ pavedesi. Tattha satinti vipassanāsatiyā saddhiṃ ariyamaggasatiṃ. Susamāhitāti lokiyasamādhinā ceva lokuttarasamādhinā ca suṭṭhu samāhitā. Te hi accantaṃ susamāhitā, na jhānamattalābhino akuppadhammattā. Keci ‘‘kammante susamāhitā’’ti pāṭhaṃ vatvā ‘‘maggasamāhitā’’ti atthaṃ vadanti.
据说此为天子昔日于自体中首次得第一禅之现证者，继而离去生于梵身，享禅悦后终脱离欲界。故称此禅为“此等禅悦之所得者，世尊”亦以此功德称赞世尊，立偈曰“由此禅定理执主者无所害”。世尊为示现极广大、无限无量如须弥伟山王之极妙功德，告说“善男子，于无上妙禅初境，所依无有任何障碍”。以“善男子”及诸说明，作无上妙法之教诲。其中文意“sati”即观禅念，“ariyamaggasati”即圣道念。身心安定者，为俗人禅定与圣人禅定皆圆满稳固。此禅定极端安稳，非禅喜所得之不动之法。有些人解读为“于行为上安稳”，意即为“道之安稳”。
Pañcālacaṇḍasuttavaṇṇanā niṭṭhitā. · 《般遮罗旃陀经》注释结束。
8. Tāyanasuttavaṇṇanā八、《答耶那经》注释
§89
89. Atītajātiyaṃ sayaṃkāravasena tāya diṭṭhiyā uppāditattā pubbe titthakaro. Tenāha ‘‘diṭṭhi uppādetvā’’ti. Apare āhu ‘‘ayaṃ me satthāti gahaṇavasena titthakaro assa atthīti pubbe titthakaro, atītattabhāve titthakarasāvako’’ti. Te ‘‘diṭṭhiṃ uppādetvāti tassa satthuno diṭṭhiṃ ādāya gahetvāti attho’’ti vadanti. Titthaṃ nāma dvāsaṭṭhi diṭṭhiyo tabbinimuttassa micchāvādassa abhāvato. Titthe niyuttāti titthikā, te eva titthiyāti vuttā ka-kārassa ya-kāraṃ katvā. Tassāti yathāvuttassa kalyāṇakammassa. Nissandenāti phalabhāvena. Vīriyappaṭisaṃyuttāti vīriyadīpanāti attho.
第八十九条。此生所作过去生者，为其内心造作而由见所生之执见，即前行之外道者。所谓“以执见分别造作已成”。另有说法谓“此为我师故，先为外道师，乃过去生者外道弟子”。他们谓“以执见造作，意即取师之见而执持之”。外道共有六十二种执见，皆属邪见。称外道为执持之者，意指依各执见权宜行事。此意谓以善法为依止。关联努力意欲者即指精进励发。
Aniyamitaāṇattīti aniyamavidhānaṃ aniyamavasena vidhivacanaṃ. Taṇhāsotanti taṇhāppabandhanaṃ. Nīharāti samehi pajaha. Ekattanti ekaggaṃ. Tenāha ‘‘jhāna’’nti. Upapajjatīti na uppajjati na pāpuṇātīti āha ‘‘na paṭilabhatī’’ti. Na osakkeyyāti na saṅkocaṃ āpajjeyya. Gharāvāsato paribbajanaṃ parito apagamoti paribbajo. Pabbajitavatasamādānassa adaḷhatāya ca tattha ca asakkaccakiriyāya sithilagahitā. Atirekanti pabbajjāya purimakālatopi adhikaṃ. Uparīti uparūpari. Dukkaṭaṃ akatameva seyyoti duccaritaṃ nāma sabbena sabbaṃ akatameva hitāvahaṃ.
“无约束于定”意谓无定量之约束法，无定之法令条文。渴爱流即为渴爱束缚。消除意谓以平静自舍弃。“合一”意即专一。故称“禅”。“不生”意即无发生，无得至，即“不获得”。不应退缩者，谓无恐惧。由舍宅离家，周转漂泊，称为游方。出家同修因放逸而产生怠惰不精进。所谓“多余”者，指出家早期之事更甚。上者意为“较上”，“不作恶”者即恶行皆未为，乃一切善利之基。
Yaṃ kiñcīti yaṃ kiñci kammaṃ. Sithilaṃ katanti asakkaccakāritāya sithilaṃ katvā pavattitaṃ. Evarūpamevāti evarūpaṃ parāmaṭṭhasāmaññasadisameva pacchānutāpacariyādipaṭibhāgato. Saṃkiliṭṭhameva taṇhāsaṃkilesaupakkiliṭṭhattā. Āsaṅkitaparisaṅkitantiādito samantatopi parehi saṅkitaṃ. Brahmacariyassa ādi ādibrahmacariyaṃ, tattha niyuttāti ādibrahmacariyikā, maggabrahmacariyassa pubbabhāgapaṭipadāti attho. Tenāha ‘‘maggabrahmacariyassa ādibhūtā’’ti. Pubbapadhānabhūtāti paṭhamārambhabhūtā.
“何者行为”，谓所有行为。因懈怠行所致乃懈怠生起。仅此类行为乃以他彼根本者增加修持依归。渴爱分别称为渴爱之浊染。由贪欲亲近故分布入彼处。梵行起始称原始梵行，此中“尼尤塔”意谓原始梵行者，即行道之前进行为。谓“此乃道行之起始”。“前倾”意为首发之进取功用。
Tāyanasuttavaṇṇanā niṭṭhitā. · 《答耶那经》注释结束。
9. Candimasuttavaṇṇanā九、《月天子经》注释
§90
90. Vimāne gahite taṃnivāsīpi gahito hotīti vuttaṃ ‘‘candavimānavāsī devaputto’’ti. Sabbadhīti sabbasmā duggaṭṭhānā vippamuttosi bhagavā tvaṃ, tasmā mayhampi ito sambādhaṭṭhānato vippamokkhaṃ karohīti adhippāyo. Tenāha ‘‘tassa me saraṇaṃ bhavā’’ti. Lokānukampakāti sabbassa lokassa anuggahā, tasmā tuyhampi etassapi candassa. Tādisā evāti samānā eva. Pamuñcasīti pamuñcittha. Tenāha ‘‘atītatthe vattamānavacana’’nti.
关于“天宫被执者”，有言：“居于天宫的亡者亦被执持”，称为“月之天宫居者天子”。“全体”一词意为自古以来对恶地深重束缚者皆已解脱，世尊助你得以从此脱离束缚，因此说“他是我所依”。所谓慈悲众生者，即普遍扶持众生，所以你乃至这月亦属此理。如此类别同等无异。释义“解脱”即已解脱。世尊又说“过去事，现今言”者也。
Candimasuttavaṇṇanā niṭṭhitā. · 《月天子经》注释终了。
10. Sūriyasuttavaṇṇanā十、《日天子经》注释
§91
91.Andhabhāvakaraṇeti lokassa andhakaraṇetipi apare. Tenāha ‘‘tamasī’’ti. Virocatīti vijjotati. Kāmaṃ devaputtavasena paṭhamaṃ devatā uddhaṭā, rāhuno pana payogo tassa vimāneti āha ‘‘maṇḍalīti maṇḍalasaṇṭhāno’’ti. Vadati tadā mukhena gahitattā. Mukhena gahaṇañcettha ‘‘gilī’’ti adhippetaṃ, na ca ajjhoharaṇanti āha ‘‘gilīti vadatī’’ti. Idāni tassa mukhena gahaṇasamatthataṃ dassetuṃ ‘‘rāhussa hī’’tiādi vuttaṃ. Sotiādi tassa candimasūriyānaṃ gahaṇakāraṇadassanaṃ. Adhivatthā devatāti candimasūriyānaṃ paricārakadevatā. Veganti javaṃ. So hi kenaci abhimukhaṃ atidunnivāro kammaniyāmasiddho. Matthakanti kaṇṭhassa uparimadesaṃ. Keci ‘‘sīsamatthakamevā’’ti vadanti. Nikkhameyya vegassa tikkhasīghathāmabhāvato. Ākaḍḍhitvāti attano gamanadisābhimukhaṃ ākaḍḍhitvā. Nanti rāhuṃ. Uddhaṃ ullaṅghetukāmampi onameyya. Padadvayenapi so mahāsarīro mahābalo, candimasūriyānaṃ pana gamanavego tena sabbathāpi dunnivāriyovāti dasseti. Vimānenāti candaggahe candavimānena, sūriyaggahe sūriyavimānena ubhinnampi vimānena saheva. Amāvāsiyañhi dve vimānāni yojanamattantaritāni hutvā saheva pavattanti. Yadi dvepi devaputtā sotāpattiphalaṃ pattā, atha kasmā sūriyasutte eva ‘‘pajaṃ mama’’nti vuttaṃ, na candasutteti? ‘‘So ca kira na cirasseva tato cavitvā aññattha nibbatto, aññā eva ca devatā tattha vasi, yasmiṃ candaggahe bhagavā taṃ gāthaṃ abhāsi, na tathā sūriyo, aparabhāge pana tatthapi kālena kālaṃ rāhuggaho hotī’’ti vadanti.
谓“暗昧境生”为“世上之暗昧生因”之他种。此谓“黑暗”。“发光”即光明显现。称天子为诸天神的第一天神，罗侯乃彼天宫的执持者，谓“坛”为坛城集合。此说时正言其口之持执。持执口者此处谓“病患”，非释去，语称“有病之人言”者。现欲示彼之口执持能事，如说“夜叉之罗侯”等，表明月日光明众星之持执。庇护者即天神为日月星宿之侍神。所谓“速”诸般迅疾。因有某人面前出乎常限、完成业力之现行受持。喉之上部谓，“喉为上部分”，众谓“顶部即头部”。急速疾行，因锐迅敏捷。谓“扩展”为向自家行路方向扩张。执止罗侯，欲跃上方也。两足既为巨身与大力，日月星宿之行速以此显示其极难阻挡。谓“天宫”乃日月天宫，月宫天宫、日宫天宫异天宫同行。每逢朔望二天宫相距仅一约，亦共转动。若此二天子皆得初果果位，何以太阳经文中竟称“生我”，非月经？谓彼果短暂，出不同归寂处，别有天神住之。正因世尊在月宫宣此偈，太阳则非然，且时段间仍有罗侯阻碍。
Sūriyasuttavaṇṇanā niṭṭhitā. · 《日天子经》注释终了。
Paṭhamavaggavaṇṇanā niṭṭhitā. · 第一品注释终了。
2. Anāthapiṇḍikavaggo
第二章 给孤独长老品
1. Candimasasuttavaṇṇanā一、《月天子经》注释
§92
92. Pabbatataṭā sandamāno tathārūpo nadīnivattanapadesopi sambādhaṭṭhānatāya kaccho viyāti āha ‘‘pabbatakacchepī’’ti. Paṭipakkhadūrībhāvena seṭṭhaṭṭhena ca eko udetīti ekodi, ekaggatā. Tasmiṃ yogato ekaggacittā idha ekodī. Paṭipakkhato attānaṃ nipayanti visodhentīti nipakā, paññavanto. Tenāha ‘‘ekaggacittā cevā’’tiādi. Kāyādibhedaṃ ārammaṇaṃ sātisayāya satiyā sarantīti satā. Tenāha ‘‘satimanto’’ti. Sotthiṃ gamissantīti yathāvuttapadese magā sotthimanupaddavena vattissanti, evaṃ jhānalābhino sotthiṃ kilesehi anupaddutā vattissanti. Ayaṃ kira devaputto brahmaloke nibbānasaññī, tasmā evamāha. Bhagavā ‘‘ayaṃ devaputto anibbānagāmī samāno nibbānagāmisaññī, handassa nibbānagāmino dassemī’’ti dutiyaṃ gāthamāha. Catunnaṃ oghānaṃ, saṃsāramahoghasseva vā paratīrabhāvato paratīranti nibbānaṃ. Ambuni jāto ambujo, maccho. Suttajālaṃ chinditvā macchā viya kilesajālaṃ bhinditvā gamissantīti.
谓山麓相接，且与流水所环之处相似，且因相接生物类缓慢移动，称之“山脉相接者”。因有面对方向与整体距离趋其相反，谓其为唯一体现之处，亦谓专注一致。于此依修行故，单一心念专注于一处，谓“单一心念”和“如此”等。谓身等法分别执持杂染因念念不断，称“念智所摄”。谓“念智具”者。谓往往得正致安稳，善法得胜，如法修行，修证解脱，净除染垢得安安隐者。此天子为梵天所界，自知涅槃，故世尊云：“此天子将向涅槃行，涅槃知识者，今目击此涅槃行者”，作第二偈说。谓轮回海四大波浪，即为生死轮回之苦上缚，涅槃为思惟超越。如水中鱼自破网状，断除烦恼网，向自在处去故。
Candimasasuttavaṇṇanā niṭṭhitā. · 《月天子经》注释终了。
2. Veṇḍusuttavaṇṇanā二、《文杜经》注释
§93
93.Payirupāsiyāti payirupāsahetu. Sikkhantīti tissopi sikkhā sikkhanti. Siṭṭhipadeti kilesānaṃ sāsanato vaṭṭadukkhaparittāsanato ca siṭṭhisaññite yathānusiṭṭhaṃ paṭipajjitabbato pade, saddhammeti attho. Tenāha ‘‘anusiṭṭhipade’’ti. Tattha anusiṭṭhīti saddhammo. Kāleti yuttapattakāle. Appamādonāma samathavipassanābhāvanā.
谓敬重者缘起敬重之因。谓受学者皆三师受教。谓戒律者指戒律为烦恼止息之戒常修习应学法，称良法之义，谓“如法戒律”。世尊谓“依法戒律”。其中“依法”实谓正律法义。谓合时说教调伏也。谓“正念戒律”为止定慧修习名。
Veṇḍusuttavaṇṇanā niṭṭhitā. · 《文杜经》注释完毕。
3. Dīghalaṭṭhisuttavaṇṇanā三、《长杖经》注释
§94
94.Tathevapaññāyīti dīghalaṭṭhitveva paññāyi, tathāsamaññā eva ahosi.
谓智慧亦如坚定立足者，是随顺相等，无二无别。
Dīghalaṭṭhisuttavaṇṇanā niṭṭhitā. · 《长杖经》注释完毕。
4. Nandanasuttavaṇṇanā四、《欢喜园经》注释
§95
95. Natthi etassa āvaṭṭaṃ āvaraṇanti anāvaṭaṃ. Rukkho vā pabbato vāti sattānaṃ pakaticakkhussa āvaraṇabhūto rukkho viya pabbato viya ca abhibhavituṃ samattho ñeyyāvaraṇo natthi. Kathaṃvidhanti kathaṃsaṇṭhitaṃ, kathaṃpakāraṃ vā. Dukkhanti vaṭṭadukkhaṃ.
95. 此中无所包绕之处，亦无无法包绕者。树木或山峦，作为众生业报之眼的遮蔽者，既非树木，以山峦亦非，其无法胜覆遮蔽之物亦无。如何是其形态、集聚以及状态？此中存有包绕苦。
Nandanasuttavaṇṇanā niṭṭhitā. · 《欢喜园经》注释完毕。
5. Candanasuttavaṇṇanā5. 旃檀经注释
§96
96.Heṭṭhāti kāmabhave. Tattha hi paribbhamantassa patiṭṭhā dullabhā yebhuyyena tattha sattā nimuggā eva honti, tasmā heṭṭhā appatiṭṭho saṃsāro. Uparīti mahaggatabhave. Tattha hi nibbattassa nibbānaṃ āruhituṃ ālambanā dullabhā, jhānābhiratiyā tattheva nikanti tesaṃ balavatī hoti, tasmā upari anālambano saṃsāro. Pesitattoti nibbānaṃ pati pesitacitto. Tayo kammābhisaṅkhārāti puññābhisaṅkhārādayo tayo abhisaṅkhārā. Tena ‘‘nandīpubbako kammabhavo’’ti vatvā ‘‘nandiṃ janetvā’’ti vutto. Kāmasaññāsīsena kāmacchandassa gahaṇaṃ, kāmacchandapamukhāni ca orambhāgiyasaṃyojanāni gahitānīti āha ‘‘kāmasaññāgahaṇena pañcorambhāgiyasaṃyojanānī’’ti. Rūpabhavo rūpaṃ bhavapadalopena. Rūpabhavaggahaṇena cettha sesabhavassapi gahaṇaṃ. Tassa saṃyojanaggahaṇena pañca uddhambhāgiyasaṃyojanāni gahitāni. Mahogheti saṃsāramahoghe. Tesanti kāmabhavādīnaṃ gahaṇena bhavabhāvena tadekalakkhaṇatāya. Arūpabhavo gahito lakkhaṇahāranayena. Sesaṃ suviññeyyameva.
96. “下者”指欲界之存在。其处，因周绕所赖甚难得，有时众生沉沦其中，故欲界因依止薄弱而难以立足，故称下界轮回。“上者”指色界之存在。其处，因涌现解脱涅槃之所难依，惟禅定之喜悦是其依靠，故色界因无法依赖他物而称为上界轮回。“称为应受”谓涅槃为心所依，三种业所感之习气，谓善业习气等三种习气。故有“欢喜先前之业之生起”之说。对有欲识者乃欲爱之缠绕，所谓欲爱为首之五欲系缠缚束缚之缚，以欲识撤除五欲之缚。色界之存在因其境界生故有色界生，色界之习气亦为止于余界而有所缚，故有五色界以上之系缚。大漏者谓轮回之大漏。是欲界及以上因缚束而成，称性一致；无色界则因缚束性丧失而成，余义应当详说。
Candanasuttavaṇṇanā niṭṭhitā. · 旃檀经注释完毕。
6. Vāsudattasuttavaṇṇanā6. 瓦苏达德经注释
§97
97.Chaṭṭhaṃ heṭṭhā devatāsaṃyuttavaṇṇanāyaṃ vuttatthameva.
97. 第六法，即对“下界”及“天界”相关描述之注释文义。
Vāsudattasuttavaṇṇanā niṭṭhitā. · 瓦苏达德经注释完毕。
7. Subrahmasuttavaṇṇanā7. 苏梵天经注释
§98
98.Subrahmāti tassa devaputtassa nāmaṃ. Tassa satthu santikūpasaṅkamanassa kāraṇaṃ dassento ‘‘so kirā’’tiādimāha. Tadeva sokaṃ tassa devaputtassa aṭṭhuppatti. Accharāsaṅghaparivutoti sahassamattena accharāsaṅghena parivuto. Nandanakīḷikanti nandanavanakīḷikaṃ. Hatthaṃ āgacchatīti hatthagayhupago hoti. Ganthentīti ettha mālāveṭhanampi khiḍḍāpasutatāyāti daṭṭhabbaṃ. Aññathā pupphāniyeva tāya tāya cittassa vasena mālābhāvena hatthaṃ upagacchantīti. Upacchedakakammavasenāti tasmiṃ devaloke āyusese sati eva tassa pana upaghātakassa laddhokāsassa pāpakammassa vasena. ‘‘Pahāro’’ti divasassa tatiyo bhāgo vuccati, tasmā ekappahārenevāti ekavelāyamevāti attho.
98. “苏梵罗”即天子之名。此者示现师近出没之因，示曰“确实是他”等语。此亦为天子之忧苦由来。所说穿针团结者，谓以千计之针穿成。说“莲花戏耍”者，指莲花林中游戏。谓手中携持，故称持手。穿绳者，意乃花环被绳贯穿，亦涉及游戏愉悦之义。因能断除此业，故天寿仍存，但其业因恶与杀害而成。曰“部分丢弃”为一日三分之一，故“部分丢弃”即一时丢弃之义。
Piyavatthukasokenāti piyavatthunimittakena sokena. Ruppamānoti pīḷiyamāno. Sattame divaseti manussagaṇanāya sattame divase. Tatthevāti tasmiṃyeva niraye nibbattitabbaṃ iminā tāhi ca saheva pubbe tassa pāpakammassa katattā. Ruppīti cittasantāsaṃ āpajji. Niddhamitunti nīharituṃ apanetuṃ. Satthu santikaṃ gantvāti tāhi pañcasatāhi accharāhi saddhiṃ bhagavato santikaṃ gantvā.
由“亲爱衣物之忧苦”，即因亲爱衣物所致之忧苦。谓受身之苦。第七日，悉数人类之日期名也。谓彼处当即地狱世间与前世恶业之故。谓压力得以缓解。谓来临师所及，合五百穿针，追随世尊而至。
Idantiattano cittaṃ dasseti āsannapaccakkhabhāvato. Niccanti sadā. Svāyaṃ niccattho adhippāyavasena gahetabboti tattha pahātabbaṃ gahetabbañca dassento ‘‘devaloke’’tiādimāha. Na gahetabbo hetupavattito pubbe tassa utrāsassa abhāvato. Tesūti dukkhesu. Tāni hi hetupaccayehi kattabbato gāthāyaṃ ‘‘kicchesū’’ti vuttāni. Kicchesūti vā kicchanimittaṃ. Yāsañhi payogavipattīnaṃ vasenassa tāni dukkhāni uppajjeyyuṃ, taṃnimittanti attho. Tā hi assa payogavipattiyo gativipattiyo satthu santikaṃ upagamanena hāyeyyuṃ. Nibbattānaṃ diṭṭhānīti nibbattānaṃ vasena diṭṭhāni dukkhāni. Tesu ca dukkhesu. Sabbattha nimittatthe bhummaṃ. Ḍayhamāno viya cittasantāpena.
此意在表示心之逼近依存性，恒常常住。自身恒存，应以凭借见解获得，故除与依皆应理解。谓“天界”等语。谓不应凭借因缘失效，因此前世有此事所终结。所说之苦也，须由因缘而取，由因缘而除，诗中有“受苦之因”之说。此谓因果关系，若无因，则无苦。禅定受生师及诸佛近示诸苦。所生之苦乃因彼诸因使然，因而引发诸苦。诸苦有生亦有死，如同燃烧之火焰持续心之受苦。
Cattāripi saccāni bujjhati paṭivijjhatīti bodhi, satiādidhammasāmaggī, tasmā bojjhā bodhito. Sā pana bodhi bhāvanākāreneva pavattati, aññatrasaddayogena ca ‘‘bojjhā’’ti nissakkavacananti tadatthaṃ dassento muñcitvāpadaṃ apekkhitvā ‘‘bojjhaṅgabhāvana’’nti āha. Tapoguṇanti dhutadhammamāha. So hi taṇhāloluppassa tapanato tapo, sayaṃ guṇasabhāvattā guṇasannissayato ca guṇanti. Tenāha ‘‘dhutaṅgasaṅkhātaṃ tapoguṇa’’nti. Sabbe saṅkhāragatā nissajjīyanti etthāti sabbanissaggo, asaṅkhatadhātūti āha ‘‘sabbanissaggāti nibbānato’’ti.
所谓觉者，是因了知四圣谛，并且相应地破除疑惑故称为觉。觉的产生，只因修习觉支，唯有借助声音相应而被称为“觉支”，意指此处说明觉支之义，舍弃语辞执著，以“觉支之修持”而言之。所谓修习觉支即为苦行德行。所谓苦行，为烧炼贪欲之火，且依其本性而生起，因缘具足而称为德，故言“苦行即称为苦行德”。诸行皆由舍弃而得超脱，此处说“诸行舍弃即涅槃”；涅槃为无为界，故云“诸行舍弃即涅槃”。
Indriyasaṃvarovapaṭhamaṃ veditabbo paṭipattikkamavasena tasseva paṭhamattā. Taṃ pana paṭipattikkamaṃ dassetuṃ ‘‘indriyasaṃvare hī’’tiādimāha. Nippariyāyato maggapariyāpannā eva bojjhaṅgāti āha ‘‘sahavipassanāya bojjhaṅge’’ti. Tassāti tathābhāvena tassa yogino. Yasmā devaputtassa satthā taṃ gāthaṃ vatvā upari ca saccāni pakāsesi, tasmā vuttaṃ ‘‘bhagavā catusaccavasena desanaṃ vinivattesī’’ti. Devaputto sotāpattiphale patiṭṭhahīti kāmaṃ tasseva visesādhigamo idhāgato, pañcasatamattāhi pana accharāhi saddhiṃ sotāpattiphale patiṭṭhahīti veditabbaṃ. Tenāha mahāsatipaṭṭhānasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106) ‘‘so desanāpariyosāne pañcahi accharāsatehi saddhiṃ sotāpattiphale patiṭṭhāya taṃ sampattiṃ thāvaraṃ katvā devalokameva agamāsī’’ti.
根尘调伏，须从最初了知其行为起，方能明白其初义。为显其行为，故有“根尘调伏”等语。觉支因修道而终成圆满，故称为“辅助智慧之觉支”。此处“该觉支”即指该修习之道的具足。因世尊已宣说此偈且明示圣谛，故说“世尊乃以四圣谛之法究竟宣说”。天子以得初果为愿，此时实已成就初果，应知其“天子与初果同获”。据佛说大念处经注中云：“此教法终结时，于五百多字中，具足初果，具足此成就，便从天界降临。”
Subrahmasuttavaṇṇanā niṭṭhitā. · 苏梵天经注释完毕。
8. Kakudhasuttavaṇṇanā八、咖古达经注释
§99
99. ‘‘Nandāmī’’ti vutte nandī nāma pabbajitassa malanti codetukāmo devaputto ‘‘nandasī’’ti pucchi. Athassa bhagavā taṃ paṭikkhipanto ‘‘kiṃ laddhā’’ti? Āha. Tena ‘‘tayā mama adhippetanandiyā idha paccayo eva natthi, kuto sā nandī’’ti dasseti. Tenāha ‘‘tuṭṭhi nāmā’’tiādi. Atha devaputto nandiyā asati sokena bhavitabbaṃ, soko ca pabbajitassa malanti codento āha ‘‘tena hi, samaṇa, socasī’’ti. Bhagavā tampi paṭikkhipanto ‘‘kiṃ jīyitthā’’tiādimāha. Kiṃ maṃ jinātīti attho?
第九十九。称为南达弥时，一比库名南弟，欲引发烦恼，天子问曰“你是南弟乎？”佛即斥责曰：“你得什么呢？”示现“彼无我之烦恼之依，此处无条件，何从南弟说？”故言“名为满足”。此时天子因烦恼，须堪于悲伤，天子向此比库发问曰：“汝何故生活？”意即“我已克胜”，如此义理。
Yadi te nandisokā na santi hāsavatthuno lābhassa jāniyā ca abhāvato, ekavihārino pana aratiyā bhavitabbanti āha – ‘‘kacci taṃ ekamāsīnaṃ, aratī nābhikīratī’’ti. Tasmimpi bhagavatā paṭikkhitte atha nesampi nandisokāratīnaṃ abhāve kāraṇaṃ pucchanto ‘‘kathaṃ tva’’nti gāthamāha? Athassa bhagavā taṃ kāraṇaṃ pavedento ‘‘aghajātassā’’ti gāthamāha. Tattha aghajātassāti aghe jātassa. Tenāha ‘‘vaṭṭadukkhe ṭhitassā’’ti. Jātataṇhassa appahīnataṇhassa vaṭṭadukkhaṃ āgatameva kāraṇassa appahīnattā. Tasseva hi kāraṇassa appahīnataṃ dassento ‘‘dukkhī sukhaṃ patthayatīti hi vutta’’nti āha. Dukkhappavattiyā sāpi taṇhāppavatti tena dassitā. Itītiādinā vuttamevatthaṃ nigamanavasena dasseti.
若南弟无其悲伤，且不因失去欢喜而忧愁，则独住者理应生起憍慢，故言“或生独住者之憍慢”。对此弟子被佛斥责，佛缠问此因因何，佛开示曰“此即罪业所生”。谓此为轮回苦痛中被熄灭之因。由此开示，谓悲苦俱生，此亦因渴爱生起，如此谛义缘由并终止说明。
Kakudhasuttavaṇṇanā niṭṭhitā. · 咖古达经注释终了。
9. Uttarasuttavaṇṇanā九、伍答拉经注释
§100
100.Navamanti uttarasuttaṃ heṭṭhā devatāsaṃyuttavaṇṇanāyaṃ vuttatthameva.
一百。谓“九”为“后卷”，于天众相关部分注释中，意即所说义理。
Uttarasuttavaṇṇanā niṭṭhitā. · 伍答拉经注释终了。
10. Anāthapiṇḍikasuttavaṇṇanā十、给孤独经注释
§101
101. Dasame kāmaṃ devatāsaṃyuttepi ‘‘idaṃ hi taṃ jetavana’’ntiādinā imā eva gāthā āgatā. Tattha ‘‘aññatarā devatā’’ti nidānaṃ āropitaṃ. Heṭṭhā āgatanayattā eva hi potthakesu na likhitaṃ, idha pana devaputtasaṃyutte ‘‘anāthapiṇḍiko devaputto’’ti nidāne nigame ca āgataṃ, tattha devaputtena satthu vuttappakāraguṇapavedanavasena vuttaṃ. Satthā pana bhikkhūnaṃ tamatthaṃ pavedento ‘‘aññataro devaputto’’ti āha. Tathā pavedane pana kāraṇaṃ dassento ‘‘ānandattherassā’’tiādimāha. Anumānabuddhiyāti anumānañāṇassa. Ānubhāvappakāsanatthanti baladīpanatthaṃ.
一百零一。第十卷关于天众之教法亦有所谓“此即皆于揭德林”，乃一诗句引发。以“某一天众”为缘起。此句未载于前书，此处引用《天子集注》中“孤独施主即天子”之缘起句，且结缘于佛于比库所说之功德。世尊为比库阐明此道，喻为“某一天子”。此外，对上述传递因缘说明，“阿难长老”等，谓为推测智慧。所谓感应表明之意，即为力证或明示之意。
Anāthapiṇḍikasuttavaṇṇanā niṭṭhitā. · 给孤独经注释终了。
Dutiyavaggavaṇṇanā niṭṭhitā. · 第二品注释结束。
3. Nānātitthiyavaggo
三、众多他处品
1. Sivasuttavaṇṇanā一、西瓦经注释
§102
102.Tatiyavaggassa paṭhamanti tatiyavagge paṭhamasuttaṃ. Vuttatthameva heṭṭhā satullapakāyikavagge paṭhamasutte.
这是第三品的第一节经文，出自第三品的第一经。其说义详见下文『具足语言品』的首经。
Sivasuttavaṇṇanā niṭṭhitā. · 西瓦经注释结束。
2. Khemasuttavaṇṇanā二、谦玛经注释
§103
103.Paṭhamaṃyevāti jarāmaraṇādibhāvato pageva. Balavacintanaṃ cintetīti yathā sākaṭiko ajānitvā visame magge sakaṭaṃ pājento akkhe chinne patikātuṃ avisahanto dukkhī dummano balavacintanaṃ cinteti, mahantaṃ cittasantāpaṃ pāpuṇāti, evaṃ adhammavādī maccumukhaṃ patto balavacittasantāpaṃ pāpuṇāti, tasmā dhammacariyāya nappamajjitabbanti.
“仅是第一”谓因老死等诸法之故。如同车夫不知所经之路，在不平坦的路上驾车，车轮断裂，车马不愿前行而烦恼痛苦，故称为强念思惟。由此比喻，邪说者陷于死灭之苦，心生重大苦恼，故不应忽弃正法修行。
Khemasuttavaṇṇanā niṭṭhitā. · 谦玛经注释结束。
3. Serīsuttavaṇṇanā三、谢利经注释
§104
104.Yaṃdānaṃ demīti yaṃ deyyadhammaṃ parassa demi. Tassa pati hutvāti tabbisayaṃ lobhaṃ suṭṭhu abhibhavanto tassa adhipati hutvā demi tena anākaḍḍhanīyattā. ‘‘Na dāso na sahāyo’’ti vatvā tadubhayaṃ anvayato byatirekato dassetuṃ ‘‘yo hī’’tiādi vuttaṃ. Dāso hutvā deti taṇhāya dāsabyassa upagatattā. Sahāyo hutvā deti tassa piyabhāvāvissajjanato. Sāmī hutvā deti taṇhādāsabyato attānaṃ mocetvā abhibhuyya pavattanato. Sāmiparibhogasadisā hetassāyaṃ pavattatīti.
所谓给予的因缘，即为予与他者之恩惠。成为其所属时，即该因缘实证于那有贪欲者，贪欲得胜成为其主宰而赐予。称作‘非奴非随从’，意在分别其双方意涵，犹如说‘谁是’，此义已述。成为奴者，因欲望而受赐予，如同奴役；成为随从，是由于怜爱欢喜而赐予者。成为主者，是由贪欲之奴役而得自解脱，统摄诸事，乃至旋转运转。其因乃在于日常彼此相处之故。
Atha vā yo dānasīlatāya dāyako puggalo, so dāne pavattibhedena dānadāso dānasahāyo dānapatīti tippakāro hotīti dasseti. Tadassa tippakārataṃ vibhajitvā dassetuṃ ‘‘yo hī’’tiādi vuttaṃ. Dātabbaṭṭhena dānaṃ, annapānādi. Tattha yaṃ attanā paribhuñjati taṇhādhipannatāya, tassa vase vattanato dāso viya hoti. Yaṃ paresaṃ dīyati, tatthapi annapānasāmaññena idaṃ vuttaṃ ‘‘dānasaṅkhātassa deyyadhammassa dāso hutvā detī’’ti. Sahāyo hutvā deti attanā paribhuñjitabbassa paresaṃ dātabbassa ca samasamaṭṭhapanena. Pati hutvā deti sayaṃ deyyadhammassa vase avattitvā tassa attano vase vattāpanato.
又如以施施行布施者，因布施的不同状况，谓之布施奴、布施随从、布施主。此乃三种不同。为清楚表达此三种，分述之，犹如前文‘谁是’所说。以所应布施者为施物，如食饮等。此中，因自受用故，犹如主宰而调养，故称为奴。所施予他者亦同，通说‘以布施所摄事，谓布施因缘之法者，称布施奴受此’。成为随从者，是因均等调养自己与他人所应施之物。成为主者，则身处于因缘所归，令其自在调摄所施诸物。
Aparo nayo – yo attanā paṇītaṃ paribhuñjitvā paresaṃ nihīnaṃ deti, so dānadāso nāma tannimittanihīnabhāvāpattito. Yo yādisaṃ attanā paribhuñjati, tādisameva paresaṃ deti, so dānasahāyo nāma tannimittanihīnādhikabhāvavissajjanena sadisabhāvāpattito. Yo attanā nihīnaṃ paribhuñjitvā paresaṃ paṇītaṃ deti, so dānapati nāma tannimittaseṭṭhabhāvappattito. Kammasarikkhako hi vipāko, tasmā devaputto ‘‘dānapatī’’ti vadanto ‘‘ahaṃ tādiso ahosi’’nti dasseti.
还有其他譬喻——若自养持良善而施予他人劣者，此名为布施奴，因依赖受施者之劣性故获此名。若自养持中等而施予他人相等，则名布施随从，因离弃劣性而舍弃多余随从故获此名。若自养持劣而施予他人良善，名布施主，因缘最尊故也。因业道理乃内在应报故，故天子称其为布施主，曰‘吾亦如是’有所表彰。
‘‘Catūsu dvāresu dānaṃ dīyitthā’’ti pāḷiyaṃ saṅkhepato vuttamatthaṃ vitthāretvā dassetuṃ ‘‘tassa kirā’’tiādi vuttaṃ. Dānanti yiṭṭhaṃ, tañca kho sabbasādhāraṇavasena katanti āha ‘‘samaṇa…pe… yācakāna’’nti. Pabbajjūpagatāti yaṃ kiñci pabbajjaṃ upagatā. Bhovādinoti jātimattabrāhmaṇe vadati. Nālattha buddhasuññattā tadā lokassa. Duggatāti dukkhajīvikakappakā kasiravuttikā. Tenāha ‘‘daliddamanussā’’ti. Kasivāṇijjādijīvikaṃ anuṭṭhātuṃ asamatthā idha ‘‘kapaṇā’’ti adhippetāti āha ‘‘kāṇakuṇiādayo’’ti. Pathāvinoti addhikā. Vanibbakāti dāyakānaṃ guṇakittanakammaphalakittanavasena yācakā seyyathāpi naggādayo. Tenāha ‘‘iṭṭhaṃ dinna’’ntiādi. Pasatamattanti vīhitaṇḍulādivasena vuttaṃ. Sarāvamattanti yāgubhattādivasena. Yathā gāmalābho gāme uppajjanako āyalābho, evaṃ tattha dvāralābhoti āha ‘‘tattha uppajjanakasatasahasse’’ti. Mahantataraṃ dānaṃ adaṃsu aññassapi dhanassa viniyogaṃ gatattā. Taṃ sandhāyāti taṃ mahantataraṃ dānaṃ kataṃ sandhāya. Rañño hi tattha dānaṃ itthāgārassa dānena mahatā abhibhūtaṃ viya paṭinivattaṃ hotīti āha ‘‘paṭinivattī’’ti. Kocīti bhummatthe paccattavacanaṃ. Tenāha ‘‘katthacī’’ti. Anekavassasahassāyukakāle tassa uppannattā asītivassasahassāni so rājā dānamadāsīti.
「于四门中布施已成」此巴利言简明陈说义理后展开说明，接着示现「彼处如是」等语。布施意者所给予之物，且普遍适用于各类施舍者，故谓「沙门等乞求者」。所谓受具出家者一切，凡有所受，即称为出家。所言“婆罗门生”，乃指仅生人类，即当时世间无佛空白之况也。所谓堕恶道者，是指因业使身受苦难生计之苦者，故曰「贫穷人类」。因贫不能维持商贩生计，乃谓「吝啬」；以「籽粒等」为代表，谓「若谷物类」等。所谓土地，指地势或地方；乡村商贩，因施主赞扬其品德功德如同乞叟，故比喻『给予所需之实物』。土地赋所得及乡村所得，亦谓「当地收益」，故谓“施之所得”。意指行此等大量施舍，且影响他财物之运用。为此，解说施设详细状况。王于彼处大施，如同巨室施舍而被征服，遂生反转，故称「回转者」。所言「何所」为场所，现为实际用语。言及历经多千载岁月，他人成为国王，盖源于该处所生授施事迹。
Serīsuttavaṇṇanā niṭṭhitā. · 《谢利经》注释已结束。
4. Ghaṭīkārasuttavaṇṇanā四、《伽提咖拉经》注释
§105
105.Catutthaṃ heṭṭhā devatāsaṃyuttavaṇṇanāyaṃ vuttatthameva.
105. 此为第四项，关于《天众相应》之注解，所述即其所论义。
Ghaṭīkārasuttavaṇṇanā niṭṭhitā. · 《伽提咖拉经》注释已结束。
5. Jantusuttavaṇṇanā五、《阇都经》注释
§106
106. Ye vinaye apakataññuno saṃkilesikesu vodāniyesu dhammesu na kusalā yaṃ kiñci na kārino vippaṭisārabahulā. Tesaṃ anuppannañca uddhaccaṃ uppajjati, uppannañca bhiyyobhāvaṃ vepullaṃ āpajjatīti āha ‘‘akappiye kappiyasaññitāya…pe… uddhaccapakatikā’’ti. Sārābhāvena tucchattā ca naḷo viyāti naḷo, mānoti āha ‘‘unnaḷāti uggatanaḷā’’ti. Tenāha ‘‘uṭṭhitatucchamānā’’ti. Māno hi seyyassa seyyoti sadisoti ca pavattiyā visesato tuccho. Cāpallenāti capalabhāvena, taṇhāloluppenāti attho. Mukhakharāti mukhena pharusā, pharusavādinoti attho. Vikiṇṇavācāti visaṭavacanā, samphappalāpatāya apariyantavacanā. Tenāha ‘‘asaṃyatavacanā’’tiādi. Caṇḍasote baddhanāvāsadisāti etena anavaṭṭhitakiriyataṃ dasseti. Yena samannāgatā sattā ekasmiṃ ṭhāne ṭhātuṃ vā nisīdituṃ vā na sakkonti, ito cito ca vicaranti. Anavaṭṭhitacittāti ekasmiṃ ārammaṇe na avaṭṭhitacittā. Vivaṭaindriyāti asaṃvutacakkhādiindriyā.
106. 彼对律中违犯戒律、自觉无德者，于杂染习气及恶法不善处皆生生起不善，不能行善、无法回避恶。于是生起心动摇及烦恼增长，故称「不应作者、误以为应作者及心动倾向者」。以虚妄不实之状述为无价值根本物，比喻为「蓬草」之类，谓「茅草般枯萎者」。称为「起身之凡无价值者」。自尊心本于比较高低或相似而生，尤以无益为甚。连加“动摇”即指心之不定；「渴爱之缺失」指失却此渴、欲。口难出恶言，恶言有其意涵。所说散布与杂乱恶言，即凡言语不受约束，称为「无节制言语」等。更述以极端恶事如绑缚或着不洁之衣等，无所忌惮，显其业动作不受限制。众生因之不能安住一处或静止坐卧，常四处不宁。此即「心不定」所引。所谓意识不调伏，乃指不能专注于一处。形容五根（色、声、香、味、触）等感官不自制之态。
Guṇakathāya saddhiṃ kathiyamāno nigguṇassa aguṇo pākaṭo hoti jātimaṇisamīpe ṭhitassa viya kācamaṇino doso. Sukhajīvinoti sukhe ṭhitā. Yathā dāyakānaṃ subharaṃ hoti, evaṃ sukhena akicchena pavattajīvikā. Tenāha ‘‘pubbe bhikkhū’’tiādi.
因品德讨论时共同讨论，谓无德者乃显露其无德，宛如宝石在其原生之处反显其瑕疵。所谓乐生者，是指安乐自在者。比照施主之施舍品德好，则其生活亦是安乐且不受所累。由此，将之称为「昔日比库」等语。
Attano rucivasena gāmakiccaṃ netīti gāmaṇi, te pana hīḷento vadati ‘‘gāmaṇikā’’ti. Vissajjetvāti sativossaggavasena vissajjetvā kilesamucchāyāti mahicchāsaṅkhātāya taṇhāmucchāya. Sīlavantānaṃyeva hi duppaṭipattiṃ sandhāya devaputto vadati. Vattabbayuttakeyevāti ovādena mayā anuggahetabbameva. Chaḍḍitakāti pariccattā ācariyupajjhāyādīhi. Tato eva anāthā appatiṭṭhā. Petāti vigatajīvitā matā. Yathā petā, tatheva honti attahitāsamatthatāya viññūnaṃ jigucchitabbatāya ca.
因喜好自身之风俗而不管理乡务者称为「乡长」，他人则讥谓为「乡村子民」。所谓释怀，是指以正念放下烦恼而净除杂乱。德行之人若犯错，天子亦警诫不可为之。所谓应行之道，乃以教导及长者指导为依止。弃置者者指舍弃依止的教诲。由此而生出孤独与无依。所谓饿鬼，则谓前世生于饥饿困苦，魂魄犹如饿鬼一般。此即众生对自身不善之认识。
Jantusuttavaṇṇanā niṭṭhitā. · 《阇都经》注释已结束。
6. Rohitassasuttavaṇṇanā六、《罗希达萨经》注释
§107
107.Ekokāseti cakkavāḷassa pariyantasaññite ekasmiṃ okāse. Bhummanti ‘‘yatthā’’ti idaṃ bhummavacanaṃ, sāmaññato vuttampi ‘‘so lokassa anto’’ti vacanato visiṭṭhavisayameva hoti. ‘‘Na jāyati na mīyatī’’ti vatvā puna ‘‘na cavati na upapajjatī’’ti kasmā vuttanti āha ‘‘idaṃ aparāparaṃ…pe… gahita’’nti. Padagamanenāti padasā gamanena. Saṅkhāralokassa antaṃ sandhāya vadati upari saccāni pakāsetukāmo. Saṅkhāralokassa hi anto nibbānaṃ.
107. 所谓独一间，指割据天下之地，简称一境。土指「牟尼之地」，世俗通说谓此即「天下之界终」。云「不生不灭」后复言「不溜不生」，何以如是，说明此为「此此彼彼之相」等义。所谓出入，以言语之往来自由为分。此意在阐述世间万物之终极，旨在指向诸法集灭道之终极真理。世间诸业之界尽头即为涅槃。
Daḷhaṃ thiraṃ dhanu etassāti daḷhadhanvā. So eva daḷhadhammoti vutto. Tenāha ‘‘daḷhadhanū’’ti. Uttamappamāṇenāti sahassathāmappamāṇena. Dhanusippasikkhitatāya dhanuggaho, na dhanuggahamattenāti āha ‘‘dhanuggahoti dhanuācariyo’’ti. ‘‘Dhanuggaho’’ti vatvā ‘‘sikkhito’’ti vutte dhanusikkhāya sikkhitoti viññāyati, sikkhā ca ettake kāle samatthassa ukkaṃsagato hotīti āha ‘‘dasa dvādasa vassāni dhanusippaṃ sikkhito’’ti. Usabhappamāṇepīti vīsatiyaṭṭhiyo usabhaṃ, tasmiṃ usabhappamāṇe padese. Vālagganti vāḷakoṭiṃ. Katahatthoti paricitahattho. Katasarakkhepoti vivaṭasarakkhepapadesadassanavasena sarakkhepakatāvī. Tenāha ‘‘dassitasippo’’ti. ‘‘Katasippo’’ti keci. Asanti etenāti asanaṃ, kaṇḍo. Tālacchāyanti tālacchādiṃ, sā pana ratanamattā, vidatthicaturaṅgulā vā.
「弓坚固而稳固，属于他」，故称「持坚弓」。即说彼为坚固法者。因此说「持坚弓」。「以最上量」者，即以千力之量。因修习弓术之故称「持弓者」，然非仅持弓而已，故说「『持弓』者，弓术之师也」。既说「持弓」，又言「经训练」，则知乃经弓术训练者；而此训练于如此长时对有能力者乃至极致，故说「训练弓术十二年」。「乃至牛量之处」者，二十骨节为一牛，于彼牛量之处。「毛端」者，毛之尖端。「熟手」者，手法纯熟。「善护」者，能见已开展护防之处，善于护防。因此说「展示技艺」。或有作「善技」者。「射」者，以此射之，即箭矢。「棕榈之荫」者，棕榈之遮覆，其量为一宝石，或为四指一虎口。
Puratthimasamuddāti ekasmiṃ cakkavāḷe puratthimasamuddā. Samuddasīsena puratthimacakkavāḷamukhavaṭṭiṃ vadati. Pacchimasamuddoti etthāpi eseva nayo. Nippapañcatanti adandhakāritaṃ. Sampatteti tādisena javena gacchantena sampatte. Anotatteti etthāpi ‘‘sampatte’’ti padaṃ ānetvā sambandho, tathā ‘‘nāgalatādantakaṭṭhaṃ khāditvā’’ti etthāpi. Tadāti yadā so lokantagavesako ahosi, tadā. Dīghāyukakāloti anekavassasahassāyukakālo. Cakkavāḷalokassāti sāmaññavasena ekavacanaṃ, cakkavāḷalokanti attho. Imasmiṃyeva cakkavāḷe nibbatti pubbaparicariyasiddhāya nikantiyā. Sasaññimhi samanaketi na rūpadhammamattake, atha kho pañcakkhandhasamudāyeti dasseti. Samitapāpoti samucchinnasaṃkilesadhammo.
「东海」者，于一轮围世界之东海。以海之首端说东轮围世界之边际圆周。「西海」亦同此理。「无迁延」者，无迟缓懈怠。「至达」者，以如是速度行进而至达之时。「无热池」处亦应引入「至达」一词加以连接，「食用龙藤牙木」处亦同。「彼时」者，即彼寻求世界边际之时。「长寿之时」者，寿命以多千年计之时。「轮围世界」用一般性单数，意为诸轮围世界。于此轮围世界中，因往昔承事圆满之缘而生起爱慕之情。「有想有行者」者，非仅色法之聚，乃显示五蕴和合之义。「已寂恶者」者，诸烦恼之法已被彻底断除者。
Rohitassasuttavaṇṇanā niṭṭhitā. · 罗希德萨经注释完毕。
7-8. Nandasuttanandivisālasuttavaṇṇanā7-8. 难德经与难德维萨喇经注释
§108-109
108-109. Nandasuttavisālasuttāni sattamaaṭṭhamāni heṭṭhā saṃvaṇṇitarūpattā vuttatthāneva.
第一百零八、一百零九经——《难德经》与《广大经》为第七、第八，因已于前文详加诠释，故其义同前所说。
Nandasuttanandivisālasuttavaṇṇanā niṭṭhitā. · 难德经与难德维萨喇经注释完毕。
9. Susimasuttavaṇṇanā9. 苏西玛经注释
§110
110.Tuyhampinoti tuyhampi nu, nu-saddo pucchāyaṃ, tasmā vaṇṇaṃ kathetukāmo pucchatīti adhippāyo. Na vaṭṭatīti na yujjati, kathitoti kathetuṃ āraddho, tenāha ‘‘matthakaṃ na pāpuṇātī’’ti. Tameva matthakāpāpuṇanaṃ dassetuṃ ‘‘so hī’’tiādi vuttaṃ. Satisampajaññāyogato gorūpasīlo, mūḷho khalitapañño, gorūpassa viya sīlaṃ etassāti hi gorūpasīlo. Sabhāgo ekarūpacittatāya. Ariyānaṃ sabhāgatā nāma guṇavantavasenāti āha ‘‘aññamaññassa guṇesu pasīditvā’’ti. Soḷasavidhaṃ paññanti mahāpaññādikā cha, nava anupubbavihārasamāpattipaññā, āsavakkhayapaññāti imaṃ soḷasavidhaṃ paññaṃ. Tesaṭṭhi sāvakasādhāraṇañāṇānipi ettheva saṅgahaṃ samosaraṇaṃ gacchanti.
「汝亦」者，「汝亦然否」，「然否」一词用于发问，故其意趣为欲称赞而发问。「不合」者，不合宜；「已说」者，已开始说；因此说「未达顶端」。为显示彼达顶端之义，乃说「彼实……」等。因与具念正知之修习相应，其戒如牛之形，愚昧而慧力退堕，其戒如牛之形，故称「牛形戒者」。「同类」者，因心之一相同形。圣者之同类，乃以具功德者之义，故说「相互于彼此功德中生净信」。「十六种慧」者，大慧等六种、九种次第住定等至之慧、以及漏尽之慧，此为十六种慧。六十三种声闻弟子共通之智，亦摄入归属于此中。
Ānandāti theraṃ āha. Ācāroti cārittasīlamāha. Gocaroti gocarasampatti. Vihāroti samāpattivihāro. Abhikkamotiādinā iriyāpathavihāraṃ. Tuyhampīti pi-saddena bhagavatā attānaṃ ādiṃ katvā tadaññesaṃ viññūnaṃ sabbesaṃ therassa ruccanasabhāvo dīpitoti dassento ‘‘mayhaṃ ruccatī’’tiādimāha. Tattha satipi ānandattherassapi asītiyā mahātherānaṃ antogadhabhāve ‘‘asītiyā mahātherānaṃ ruccatī’’ti vatvā ‘‘tuyhampi ruccatī’’ti vacanaṃ tena dhammasenāpatino vaṇṇaṃ kathāpetukāmatāyāti daṭṭhabbaṃ.
「阿难」者，是对长老所说。「行」者，说行持之戒。「所行处」者，所行处之成就。「住」者，定等至之住。「前行」等，以威仪之住。「汝亦」者，以「亦」字显示：世尊以自身为首，乃至其余诸智者，皆对长老心生欢喜，为显示此义，故说「我亦欢喜」等。其中，虽阿难长老亦摄于八十位大长老之内，然先说「八十位大长老欢喜」，再说「汝亦欢喜」，此应理解为：乃是欲令法将[具寿沙利子]称赞其功德之故。
Sāṭakantareti nivatthavatthantare. Laddhokāsoti nibbuddhaṃ karonto sāṭakantare laddhaṃ gahetuṃ laddhāvasaro. Labhissāminoti labhissāmi vata. Dīpadhajabhūtanti satayojanavitthiṇṇaṃ jambudīpassa dhajabhūtaṃ. Puggalapalāpeti antosārābhāvato palāpabhūte puggale haranto. Bālatāyāti rucikhantiādiabhāvatāya. Dosatāyāti dussakabhāvena. Mohenāti mahāmūḷhatāya. Keci pana ‘‘bālo bālatāyāti mūḷhatāya pakatibālabhāvena na jānāti. Mūḷho mohenāti sayaṃ abālo samānopi yadā mohena pariyuṭṭhito hoti, tadā mohena na jānāti, ayaṃ padadvayassa viseso’’ti vadanti. Vipallatthacittoti yakkhummādena pittummādena vā viparītacitto.
『衣内』者，所穿着之衣物之间也。『得机会』者，谓正欲制伏之时，于衣内所得之物，得取之机会也。『我将得』者，我定将得也。『成为洲之幢』者，谓成为纵横百由旬之赡部洲之幢旗也。『携走无实之人』者，谓内无实质，如同糠秕之人，将之带走也。『由愚痴性』者，谓无乐欲、信解等故也。『由过失性』者，谓以袈裟之过失故也。『由痴』者，谓以极大之迷惑故也。然有些人说：『愚者，由愚痴性』——谓以迷惑，以本性愚昧之状态而不知；『痴者，由痴』——谓虽自身非愚，然当为痴所缠覆时，则由痴而不知——此为此二句之差别。』『心颠倒者』者，谓因鬼魅之狂乱或胆汁之狂乱而心智错乱者也。
‘‘Catūsukosallesū’’ti vuttaṃ catubbidhaṃ kosallaṃ pāḷiyā eva dassetuṃ ‘‘vuttaṃ heta’’ntiādi vuttaṃ. Tattha yo aṭṭhārasa dhātuyo samudayato atthaṅgamato assādato ādīnavato nissaraṇato ca yathābhūtaṃ pajānāti, ayaṃ dhātukusalo. Vuttanayena āyatanesu kusalo āyatanakusalo. Avijjādīsu dvādasapaṭiccasamuppādaṅgesu kusalo paṭiccasamuppādakusalo. ‘‘Idaṃ imassa phalassa ṭhānaṃ kāraṇaṃ, idaṃ aṭṭhānaṃ akāraṇa’’nti evaṃ ṭhānañca ṭhānato, aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānato ṭhānāṭṭhānakusalo. Yo pana imesu dhātuādīsu pariññābhisamayādivasena nissaṅgagatiyā paṇḍāti laddhanāmena ñāṇena ito gato pavatto, ayaṃ paṇḍito nāma.
所谓“四种巧妙”，是指用巴利语‘vuttaṃ heta’等已说法表达的四种巧妙。依此，若有人真正如实了解十八种元素的起源、止息、满足、危险和解脱，便是元素的巧妙通达者。言说上，于六入处上精通者称为入处巧妙者；于十二缘起因素中精通者称为缘起巧妙者。若能如实了知‘这是此果报的缘起，这不是缘起’等，能够如实分别缘起与非缘起的缘起处，即被称为缘起缘处巧妙者。而于这些元素等，能依照究竟智慧等禀具自在穿越之通达者，即称为智者。
Mahantānaṃ atthānaṃ pariggaṇhanato mahatī paññā etassāti mahāpañño. Sesapadesupi eseva nayoti āha ‘‘mahāpaññādīhi samannāgatoti attho’’ti. Nānattanti yāhi mahāpaññādīhi samannāgatattā thero ‘‘mahāpañño’’tiādinā kittito, tāsaṃ mahāpaññādīnaṃ idaṃ nānattaṃ ayaṃ vemattatā. Yassa kassaci visesato arūpadhammassa mahattaṃ nāma kiccasiddhiyā veditabbanti tadassa kiccasiddhiyā dassento ‘‘mahante sīlakkhandhe pariggaṇhātī’’tiādimāha. Tattha hetumahantatāya paccayamahantatāya nissayamahantatāya pabhedamahantatāya kiccamahantatāya phalamahantatāya ānisaṃsamahantatāya ca sīlakkhandhassa mahantabhāvo veditabbo. Tattha hetū alobhādayo. Paccayā hirottappasaddhāsativīriyādayo. Nissayā sāvakabodhipaccekabodhisammāsambodhiniyatatā, taṃsamaṅgino ca purisavisesā. Pabhedo cārittādivibhāgo. Kiccaṃ tadaṅgādivasena paṭipakkhassa vidhamanaṃ. Phalaṃ saggasampadā nibbānasampadā ca. Ānisaṃso piyamanāpatādi. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.8-9) ākaṅkheyyasuttādīsu (ma. ni. 1.64 ādayo) ca āgatanayena veditabbo. Iminā nayena samādhikkhandhādīnampi mahantatā yathārahaṃ niddhāretvā veditabbā. Ṭhānāṭṭhānādīnaṃ pana mahantabhāvo mahāvisayatāya veditabbo. Tattha ṭhānāṭṭhānānaṃ mahāvisayatā bahudhātukasuttādīsu āgatanayena, vihārasamāpattīnaṃ samādhikkhandhe niddhāritanayena veditabbā. Ariyasaccānaṃ sakalasāsanasaṅgaṇhanato saccavibhaṅge (vibha. 189 ādayo) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 189 ādayo) āgatanayena; satipaṭṭhānādīnaṃ satipaṭṭhānavibhaṅgādīsu (vibha. 355 ādayo) taṃsaṃvaṇṇanādīsu (vibha. aṭṭha. 355 ādayo) ca āgatanayena; sāmaññaphalānaṃ mahato hitassa mahato sukhassa mahato atthassa mahato yogakkhemassa nipphattibhāvato santapaṇītanipuṇaatakkāvacarapaṇḍitavedanīyabhāvato ca; abhiññānaṃ mahāsambhārato mahāvisayato mahākiccato mahānubhāvato mahānipphattito ca; nibbānassa madanimmadanādimahatthasiddhito mahantatā veditabbā. Pariggaṇhātīti sabhāvādito paricchijja gaṇhāti jānāti paṭivijjhatīti attho. Sā panāti mahāpaññatā.
称为广大义涵者即是大智慧者。即使其他词语也言“具有大智慧等”，此即表明大智慧的特性各有差别。针对某种特殊无形法的广大性，以其具足功成，便可显示“于广大戒集上涵盖”等。如因缘广大、条件广大、依赖广大、区别广大、功课广大、果报广大、缘起广大，皆当认识戒成长处的广大性。此中“因”是无贪等，“缘”是戒定慧精进等，“依”是声闻、缘觉、佛陀成道之性及其众多部分，“别”是行为等分别，“功课”是与对治相应，“果报”是天福、涅槃成就等，“缘起”是宝贵法之广大。略述此乃大智慧之义，而详细内容当从《清净道》等经文及相关经中求证。以此指引，还可适当认识三摩地支分等广大性。依照缘处及净行修证等，还当认识广大之域。于各种经文中对高贵圣谛的整体阐述，以及念处等的详细分解说明中也能证知此广大。共通各禅果之大利益、巨大安乐、大义利、大护念，以及广博的神通成就、广大境界、大功德之因、巨大成就也同理。涅槃的抑止烦恼等最高成就即是广大性。所谓“考虑、判断”之义，即断除或解析诸相之意，此即大智慧。
Puthupaññāti ettha nānākhandhesu ñāṇaṃ pavattatīti ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāmāti evaṃ pañcannaṃ khandhānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tesu ekavidhena rūpakkhandho, ekādasavidhena rūpakkhandho, ekavidhena vedanākkhandho, bahuvidhena vedanākkhandho, ekavidhena saññākkhandho, saṅkhārakkhandho, viññāṇakkhandhoti evaṃ ekekassa khandhassa ekavidhādivasena atītādivasenapi nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tathā idaṃ cakkhāyatanaṃ nāma…pe… idaṃ dhammāyatanaṃ nāmaṃ. Tattha dasāyatanā kāmāvacarā, dve catubhūmakāti evaṃ āyatanānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Nānādhātūsūti ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma. Tattha soḷasa dhātuyo kāmāvacarā, dve catubhūmakāti evaṃ dhātunānākaraṇaṃ paṭicca ñāṇaṃ pavattati, taṃ upādiṇṇadhātuvasena vuttanti veditabbaṃ paccekabuddhānañhi dvinnaṃ aggasāvakānañca upādiṇṇadhātūsu eva nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tañca kho ekadesamattato, na nippadesato, anupādiṇṇakadhātūnaṃ pana nānākaraṇaṃ na jānanti eva. Itarasāvakesu vattabbameva natthi, sabbaññubuddhānaṃyeva pana imāya nāma dhātuyā ussannattāva imassa rukkhassa khandho seto hoti, imassa kāḷo, imassa maṭṭho, imassa bahalattaco, imassa tanuttaco, imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ; imassa pupphaṃ nīlaṃ pītakaṃ lohitakaṃ odātaṃ, sugandhaṃ duggandhaṃ; phalaṃ khuddakaṃ mahantaṃ dīghaṃ vaṭṭaṃ susaṇṭhānaṃ maṭṭhaṃ pharusaṃ sugandhaṃ madhuraṃ tittakaṃ ambilaṃ kaṭukaṃ kasāvaṃ; kaṇṭako tikhiṇo atikhiṇo ujuko kuṭilo tambo lohito odāto hotīti dhātunānattaṃ paṭicca ñāṇaṃ pavattati.
所谓多智，是指于不同蕴境中流转的智观察。如形蕴中…如识蕴中，如此五蕴各有不同之缘起智显现。就形蕴而言，有一种；十一种形蕴；一种受蕴；多种受蕴；一种想蕴；行蕴；识蕴，各于其类中也依次展现不同缘起认知。如此“眼入处”名…“法入处”亦同。于眼六尘中，有欲界官能；于十六尘境中有两四尘界，如此种种不同缘起认知显现。此认知因缘称为“所依缘”，声闻、缘觉、佛陀都于所依缘中显有不同认知。其认知处仅限于一个单位，不超出，未依缘处则不知缘起。其他声闻亦复如是。唯全知佛的此所依缘，诸如树的叶、干、枝、色、香、味等无一不明。现证从小至大、颜色、形态、气味、味道、害与益、锋锐弯曲、明暗等不同属性之认知次第显现。
Atthesūti rūpādīsu ārammaṇesu. Nānāpaṭiccasamuppādesūti ajjhattabahiddhābhedato ca saṇṭhānabhedato ca nānappabhedesu paṭiccasamuppādaṅgesu. Avijjādiaṅgānañhi paccekaṃ paṭiccasamuppādasaññitāti. Tenāha saṅkhārapiṭake ‘‘dvādasa paccayā dvādasa paṭiccasamuppādā’’ti. Nānāsuññatamanupalabbhesūti nānāsabhāvesu niccasārādivirahato suññasabhāvesu, tato eva itthipurisaattaattaniyādivasena anupalabbhesu sabhāvesu. Ma-kāro hettha padasandhikaro. Nānāatthesūti atthapaṭisambhidāvisayesu paccayuppannādibhedesu nānāvidhesu atthesu. Dhammesūti dhammapaṭisambhidāvisayesu paccayādinānādhammesu. Niruttīsūti tesaṃyeva atthadhammānaṃ niddhāraṇavacanasaṅkhātāsu niruttīsu. Paṭibhānesūti atthapaṭisambhidādīsu visayabhūtesu ‘‘imāni idamatthajotakānī’’ti tathā tathā paṭibhānato patiṭṭhānato paṭibhānānīti laddhanāmesu ñāṇesu. Puthu nānāsīlakkhandhesūtiādīsu sīlassa puthuttaṃ nānattañca vuttameva. Itaresaṃ pana vuttanayānusārena suviññeyyattā pākaṭameva. Yaṃ pana abhinnaṃ ekameva nibbānaṃ, tattha upacāravasena puthuttaṃ gahetabbanti āha ‘‘puthu janasādhāraṇe dhamme samatikkammā’’ti. Tenassa idha madanimmadanādipariyāyena puthuttaṃ dīpitaṃ hoti.
所谓义，是指于形等触境处。所谓多样依缘起，是指出内外差别及相续之异构。于无明等因素分别为十二缘起组成。所谓多缺失是不见诸色空等法，非有常等，而是断常等见。此“无缘”是词的组合器。所谓多义，是指义理辨别事务之差别。所谓法，是区别法理之异。所谓释义，是确定此法意涵等之词语。所谓解说，是于不同意涵中自显文义。所谓新，多是指色法蕴等戒洁净度之多样性。其他义理依言说易懂明确。若一味執取涅槃唯一实相，须依次第明晰现象法之多样分别。以此涅槃之广布，被称为大众常见法。
Evaṃ visayavasena paññāya mahattaṃ puthuttañca dassetvā idāni sampayuttadhammavasena hāsabhāvaṃ, pavattiākāravasena javanabhāvaṃ, kiccavasena tikkhādibhāvañca dassetuṃ ‘‘katamā hāsapaññā’’tiādi vuttaṃ. Tattha hāsabahuloti pītibahulo. Sesapadāni tassa vevacanāni. Sīlaṃ paripūretīti haṭṭhapahaṭṭho udaggudaggo hutvā pītisahagatāya paññāya pātimokkhasīlaṃ ṭhapetvā hāsanīyatarasseva visuṃ gahitattā itaraṃ tividhaṃ sīlaṃ paripūreti. Pītisomanassasahagatā hi paññā abhirativasena tadārammaṇe phullitā vikasitā viya vattati, na upekkhāsahagatā. Sīlakkhandhaṃ samādhikkhandhantiādīsupi eseva nayo. Therotiādinā abhinīhārasiddhā therassa hāsapaññatāti dasseti.
依此所显主体为大智慧与多智，现以具足法相、进展现象、功用等义显说“何谓智慧具足”等。所谓具足快乐，意指愉悦盛满。由其余言上的意义，戒律被坚固严持，如盛欢喜相，正式确立戒律。因喜悦与愉快滋长，智慧亦随之激发，非平淡无感之智。如戒聚三摩地等依法而立。以长老等圣者之修证状态说明智慧之具足。
Sabbaṃrūpaṃ aniccalakkhaṇato khippaṃ javatīti rūpakkhandhaṃ aniccanti sīghavegena pavattiyā paṭipakkhadūrībhāvena pubbābhisaṅkhārassa sātisayattā indena visaṭṭhavajiraṃ viya lakkhaṇaṃ paṭivijjhantī adandhāyantī rūpakkhandhe aniccalakkhaṇaṃ vegena paṭivijjhati, tasmā sā javanapaññā nāmāti attho. Sesapadesupi eseva nayo. Evaṃ lakkhaṇārammaṇikavipassanāvasena javanapaññaṃ dassetvā balavavipassanāvasena dassetuṃ ‘‘rūpa’’ntiādi vuttaṃ. Tattha khayaṭṭhenāti yattha yattha uppajjati, tattha tattheva khaṇeneva bhijjanato khayasabhāvato. Bhayaṭṭhenāti bhayānakato. Asārakaṭṭhenāti attasāravirahato niccasārādivirahato ca. Tulayitvāti tulābhūtāya vipassanāya tulayitvā. Tīrayitvāti tāya eva tīraṇabhūtāya tīretvā. Vibhāvayitvāti yāthāvato pakāsetvā pañcakkhandhaṃ vibhūtaṃ katvā pākaṭaṃ katvā. Rūpanirodheti rūpakkhandhassa nirodhabhūte nibbāne ninnapoṇapabbhārabhāvena. Idāni sikhāppattavipassanāvasena javanapaññaṃ dassetuṃ puna ‘‘rūpa’’ntiādi vuttaṃ. ‘‘Vuṭṭhānagāminivipassanāvasenā’’ti keci.
一切色法因无常相故迅速变化。色法蕴因速变，起灭交替如重剑斩断先前形态，坚硬如利刃刺入，随时破坏色法特性。由此成就称为速变智慧。其他词义同。以此无常观察智慧，发正见；以力慧观察以显“色”之义。所谓“断灭处”，意指色法蕴在断灭中归于涅槃去除负累之境。今以最高成就之观智示现速变智慧。也名为“生起及入处之观智慧”。
Ñāṇatikkhabhāvo nāma savisesaṃ paṭipakkhasamucchindane veditabboti ‘‘khippaṃ kilese chindatīti tikkhapañño’’ti vatvā te pana kilese vibhāgena dassento ‘‘uppannaṃ kāmavitakka’’ntiādimāha. Tikkhapañño khippābhiñño hoti, paṭipadā cassa na calatīti āha ‘‘ekasmiṃ āsane cattāro ca ariyamaggā adhigatā hontī’’tiādi. Thero cātiādinā dhammasenāpatino tikkhapaññatā sikhāppattāti dasseti.
所谓智慧的锐利，是指在断除对境相对的烦恼时具备特别的迅速能力。文中说“迅速断除烦恼者谓之‘锐利智慧’”，但又以烦恼的种类为辨别标的，举例说“现起的贪欲念头”为例。锐利智慧即是速断解脱烦恼，且具现证力，不使修道之路动摇，因此有言“在某一座位上，四种圣道并获”。长老等称智慧锐利为修道标志。
‘‘Sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti yāthāvato dassanena saccasampaṭivedho ijjhati, na aññathāti kāraṇamukhena nibbedhikapaññaṃ dassetuṃ ‘‘sabbasaṅkhāresu ubbegabahulo hotī’’tiādi vuttaṃ. Tattha ubbegabahuloti vuttanayena sabbasaṅkhāresu abhiṇhappavattasaṃvego. Uttāsabahuloti ñāṇuttāsavasena sabbasaṅkhāresu bahuso utrastamānaso. Tena ādīnavānupassanamāha. Ukkaṇṭhanabahuloti iminā pana nibbidānupassanamāha, aratibahulotiādinā tassā eva aparāparuppattiṃ. Bahimukho sabbasaṅkhārato bahibhūtaṃ nibbānaṃ uddissa pavattañāṇamukho, tathā vā pavattitavimokkhamukho. Nibbijjhanaṃ nibbedho, so etissā atthi, nibbijjhatīti vā nibbedhā, sā eva paññā nibbedhikā. Yaṃ panettha atthato na vibhattaṃ, taṃ heṭṭhā vuttanayattā suviññeyyameva.
“诸行皆无常，皆苦，变化无常，皆因缘生；是止息、消灭、衰减、离欲、涅槃法。”此正见之真谛，只有正见才能明了此理，不可他解。为说明断除智慧者的作用说“诸行多惧厌”，谓一切行蕴皆反复生灭、波动剧烈；“多怖”意指智慧染污未净时对诸行生多恐惧忧惧。它以“烦恼难当”为见，所谓“烦恼多厌”为指对诸行无常苦生恶感。“离欲多”为其反面不喜厌。观于烦恼侵扰称之“危险现观”，其相似为“忧厌现观”，其相反则为空虚厌烦现观。由此离心生起怪异憎恶之念。外向于诸行而求离涅槃，通称断除智慧。心生厌乏、厌烦，即是智慧断除之现象。未明者应当依文解明。
Appicchoti santaguṇaniguhanatāti attani vijjamānānaṃ bāhusaccadhutadhammasīlādiguṇānañceva paṭivedhaguṇassa ca niguhanaṃ, paṭiggahaṇe ca mattaññutāti eteneva pariyesanaparibhogamattaññutāpi vuttā hoti. Tīhi santosehīti catūsu paccayesu paccekaṃ tīhi santosehi , sabbe pana dvādasa. Paṭisallīnena vivekaṭṭhakāyānaṃ na saṅgaṇikārāmānaṃ. Nekkhammābhiratānanti pabbajjaṃ upagatānaṃ. Parisuddhacittānaṃ vigatacittasaṃkilesānaṃ. Paramavodānappattānaṃ aṭṭhasamāpattisamadhigamena ativiya vodānaṃ visuddhiṃ pattānaṃ. Kilesupadhiādīnaṃ abhāvato nirupadhīnaṃ. Phalasamāpattivasena sabbasaṅkhāravinissaṭattā visaṅkhāraṃ nibbānaṃ. Upagatānaṃ, imesaṃ tiṇṇaṃ vivekānaṃ lābhī pavivitto ‘‘pakārehi vivitto’’ti katvā. Samāsajjanaṃ parisinehuppādo saṃsaggo, savanavasena uppajjanakasaṃsaggo savanasaṃsaggo. Esa nayo sesesupi. Samullapanaṃ ālāpasallapanaṃ. Saṃsaggavatthunā iminā tassa paribhogo paribhogasaṃsaggo.
所谓非欲者，是指对自内在所具多如实智慧、戒律及善法的体证隐藏，也指守护之适度，并以此表达修习的节制与防护。此处的三重欣悦，分别对应四缘中各个因缘的三种满足，故有十二种。静默守分的人，于离欲修持对此不存奢求。圣洁者指具足离欲之心，心无浊染，手足清净，得极大净。因烦恼及污染消失，境界得以无依无碍。由此见证诸行已消灭，无染名为涅槃。受三种离欲支配者，宣称“分别成就各自的遁出”。修行名为“分离”，分离后与俗世断离，称为“分离住”。赞叹人群离开世间俗务则称其为清净行者。此即修行获利意境、密证依止。
Āraddhavīriyoti ettha vīriyārambho nāma vīriyassa paggaṇhanaṃ paripuṇṇakaraṇaṃ. Taṃ pana sabbaso kilesānaṃ niggaṇhananti dassento ‘‘tatthā’’tiādimāha. Odhunanavattāti kilesānaṃ yassa kassaci sāvajjassa odhunanavasena vattā. Tenāha ‘‘bhikkhūna’’ntiādi. Otiṇṇaṃ nāma vajjaṃ ajjhācaritanti ārocitaṃ. Anotiṇṇaṃ anārocitaṃ. Tantivasenāti pāḷidhammavasena, yuttasaddassa vasenāti attho. Pāpe lāmake puggale dhamme ca garahati jigucchatīti pāpagarahī. Tenāha ‘‘pāpapuggale’’tiādi. Ekadassīti ekabhavadassī, idhalokamattadassī diṭṭhadhammikasukhamattāpekkhī. Samantāti samantato, parito me katthaci mā ahūti yojanā.
所谓努力精进，是指对精进修道之发起、持续及成就之涵盖，表明精进是压伏烦恼的全要义。所谓“无回转”是指对烦恼保持断然不返之决心。举例对戒规解说称为“比库等”，即对善法贯彻无反复。所谓违犯指违背戒律者，非违犯者则无。逐条详细解释教法意义，是指依巴利本义及合用常理诠释。对恶人憎恶害怕之因，谓恶人顽拒善法，心起憎恶称即“恶人憎恶”。所谓目睹一切，意为明了现世事理，重视世间赏乐。不偏不倚，谓不离其常道和中正姿态。
Soḷasahi padehīti soḷasahi koṭṭhāsehi. Akuppanti kenaci akopanīyaṃ. Ayaṃ dhammasenāpatino guṇakathā satthu vacanānusārena dasasahassacakkavāḷabyāpinī ahosi, taṃ dassetuṃ ‘‘eva’’ntiādi vuttaṃ. Catubbidhā vaṇṇanibhā pātubhavi uḷārapītisomanassasamuṭṭhānattā. Suṭṭhu obhāsatīti subho. Obhāsasampattiyā maṇino bhaddakatāti āha ‘‘subhoti sundaro’’ti. Jātimā parisuddhaākarasamuṭṭhitattā. Kuruvindajātiādijātivisesopi maṇi ākaraparisuddhamūlako evāti āha ‘‘jātisampanno’’ti. Dhovanādiparikammenāti catūsu pāsāṇesu dhovanadosanīharaṇatāpanasaṇhakaraṇādiparikammena. Rattakambalassa vasena sabhāvavaṇṇasiddhiyā veḷuriyamaṇi ativiya sobhatīti āha ‘‘paṇḍukambale nikkhitto’’ti. Nikkhanti bhaṇḍamāha. Tañca appakena suvaṇṇena kataṃ bhaṇḍaṃ na sobhati sobhāvipulenāti āha ‘‘atirekapañcasuvaṇṇena katapiḷandhana’’nti. Suvaṇṇanti pañcadharaṇassa samaññā, tasmā pañcavīsatisuvaṇṇasāriyā vicittaābharaṇaṃ idha ‘‘nikkha’’nti adhippetaṃ. Tañhi vipulaṃ na parittakaṃ. Mahājambusākhāya pavattanadiyanti mahājambusākhāya heṭṭhā sañjātanadiyaṃ. Taṃ kira ratanaṃ rattaṃ. Sukusalena…pe… sampahaṭṭhanti suṭṭhu kusalena suvaṇṇakārena ukkāya tāpetvā sammā pahaṭṭhaṃ majjanādivasena sukataparikammaṃ. Dhātuvibhaṅgeti dhātuvibhaṅgasutte. Katabhaṇḍanti ābharaṇabhāvena kataṃ bhaṇḍaṃ.
所谓十六节，是指十六个章节或段落。无愤怒于任何人，无以此为忧恼。此论述是佛陀教法诸王赞叹赞誉的内容，显示了他阅世广博、教义完备。四种详细描写了欢喜、快乐、安适等精神状态。光耀之意谓其美好圆满。美玉比喻其纯洁庄严。如宝石般纯净光芒；诸族血统中独特且尊贵。涉水洗净污秽，清除缺点。披赤纱时因肤色纯正而更显光彩。云“安居身披青布”，禅定状态如美玉般光辉灿然。虽制金器有瑕疵，然装饰美观丰盈。所谓二十五件纯金饰物，是指五行饰品，故以“镶嵌”名之。所谓宽广大不狭窄。又说大棕树枝与流水交汇，象征珍宝之寓意。以善法住持，利乐清净，修正行为，正当而未妨害。
Nātiucco nātinīco taruṇasūriyo nāma. Satthārā ābhatavaṇṇo ubbhataguṇoti attho. Neva maraṇaṃ abhinandatīti attanopi maraṇaṃ neva abhinandati attavinipātassa sāvajjabhāvato. Bodhisatto pana paresaṃ atthāya attano attabhāvaṃ pariccajati karuṇāvasena, evaṃ vosajjanaṃ paramatthapāramīpāripūriṃ gacchatīti sāvakā na tathā kātuṃ sakkā sikkhāpadato. Na jīvitaṃ pattheti jīvitāsāya samucchinnattā. Divasasaṅkhepanti ajja tvaṃ idaṃ nāma kammaṃ karohi, idaṃ te vetananti divasabhāgena paricchinnaṃ vetanaṃ. Tādiso hi bhatako divasakkhayameva udikkhati, na kammaniṭṭhānaṃ. Nibbisaṃ bhatako yathāti vetanaṃ bhatiṃ icchanto kālakkhayaṃ udikkhanto bhatakapuriso viya.
所谓不过高不不过低，正逢盛世亦非暮年。佛陀以庄严威仪、光明品德示现，意即不会喜乐死亡。菩提萨埵为他利益自舍己身，怀大慈悲，成长至殊胜的究竟圆满智慧境界。弟子虽不能全然成就，终当循此轨迹。所谓非求生，是因断欲之故。所谓日计，是劝修者现时业果报报之分割观，即每日皆有其业所得。如畜生受业终止日至，其乐毁灭时，非因业果未熟。饥饿奴仆欲望获食而盼望终尽逝去，犹如其生活结束表现。
Susimasuttavaṇṇanā niṭṭhitā. · 苏西玛经注释完毕。
10. Nānātitthiyasāvakasuttavaṇṇanā10. 诸异学弟子经注释
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111.Nānātitthiyasāvakāti puthutitthiyānaṃ sāvakā. Chinditeti hatthacchedādivasena chede. Māriteti māraṇe. Na pāpaṃ samanupassatīti kiñci pāpaṃ atthīti na passati, paresañca tathā pavedeti. Vissāsanti vissatthabhāvaṃ. ‘‘Katakammānampi vipāko natthī’’ti vadanto katapāpānaṃ akatapuññānañca vissatthataṃ nirāsaṅkataṃ janeti.
多种异教弟子者，谓纯正异教弟子。切断者，是如斩断象牙等方式切断之义。死亡者，谓死去。无见恶者者，谓未见恶法，若有所恶意，则不见恶；且为他人如是示现。信者，谓信实存在。谓言『无何果报』者，乃将所作恶业及未作善业之信实存在，予以否定。
Tapojigucchāyāti tapasā acelavatādinā pāpato jigucchanena, ‘‘pāpaṃ virājayāmā’’ti acelavatādisamādānenāti attho. Tasmiñhi samādāne ṭhitena saṃvarena saṃvutacitto samannāgato pihito ca nāma hotīti ‘‘susaṃvutatto’’tiādi vuttaṃ. Cattāro yāmā bhāgā catuyāmā, catuyāmā eva cātuyāmā. Bhāgattho hi idha yāma-saddo yathā ‘‘rattiyaṃ paṭhamo yāmo’’ti. So panettha bhāgo saṃvaralakkhaṇoti āha ‘‘cātuyāmena susaṃvuto’’ti, catukoṭṭhāsena saṃvarena suṭṭhu saṃvutoti attho. Paṭikkhittasabbasītodakoti paṭikkhittasabbasītudakaparibhogo. Sabbena pāpavāraṇena yuttoti sabbappakārena saṃvaralakkhaṇena pāpavāraṇena samannāgato. Dhutapāpoti sabbena nijjaralakkhaṇena pāpavāraṇenapi dhutapāpo. Phuṭṭhoti aṭṭhannampi kammānaṃ khepanena vikkhepappattiyā kammakkhayalakkhaṇena sabbena pāpavāraṇena phuṭṭho, taṃ phusitvā ṭhito. Na niguhantoti na niguhanahetu diṭṭhasute tatheva kathento.
苦痛恶臭者，以苦行、禁欲等之苦难及恶臭为由谓『恶业发生』之意。曰于此取相中，具节制、意守护、藏匿者，谓『善守节制』等言。谓四时段为四时分，四时分即四时分也。其此处分者，时分言如『夜为初时分』。此即节制相，谓曰『于四时分中善守节制』，以四重严守，故名为善守节制。谓断尽诸冷水，谓灭绝冷水消耗之用。谓以诸恶障阻隔，谓具止恶障之节制相。净戒恶者，谓以绝净性质之恶障亦为净戒恶也。谓破坏者，谓由断八种业及破坏业及业断相，因诸恶障护持而被触及，即于彼处立定。谓非隐者，谓非隐蔽因，依闻所见亦如是言也。
Nānātitthiyānaṃyevaupaṭṭhākoti paravādīnaṃ sabbesaṃyeva titthiyānaṃ upaṭṭhāko, tesu sādhāraṇavasena abhippasanno. Koṭippattāti mokkhādhigamena samaṇadhamme pattabbamariyādappattā.
指众异教弟子及护持者，谓异教众之总护持者，于彼中普遍悦纳者。显露言语者指获解脱中应得尊敬者。
Sahacaritamattenāti sīhanādena saha vassakaraṇamattena. Sīhena sīhanādaṃ nadantena saheva siṅgālena attano siṅgālaravakaraṇamattena. Kotthukoti khuddakakotthu. Āsaṅkitasamācāroti attanā ca parehi ca āsaṅkitabbasamācāro. Sappurisānanti buddhādīnaṃ.
同处者，谓以狮吼同声及倍年之时间共处。以狮吼发声同狮子亦以自身狮子声响同处。小山者谓小山岗。注重交往者，谓自身及他人皆当注重之行为。贤者者，谓如佛等。
Tassāti vegabbharissa devaputtassa. Sarīre anuāvisīti sarīre anupavisitvā viya āvisi. Adhimuccīti yathā gahitassa vasena cittaṃ na vattati, attano eva vase vattati, evaṃ adhiṭṭhahi. Āyuttāti dassanena saṃyuttā . Pavivekiyanti kappakavatthabhuñjanasenāsanehi pavivittabhāvaṃ. Tenāha ‘‘te kirā’’tiādi. Rūpe niviṭṭhāti cakkhurūpadhamme abhiniviṭṭhā. Tenāha ‘‘taṇhādiṭṭhīhi patiṭṭhitā’’ti. Devalokapatthanakāmāti devalokasseva abhipatthanakāmā. Maraṇadhammatāya mātiyā. Tenāha ‘‘mātiyāti maccā’’ti. Paralokatthāyāti parasampattibhāvāya lokassa atthāya.
谓迅速达成者，谓天子迅速者。肉体随处者，谓肉体虽不定处，却如浸润遍行。滞碍灭者，类比如被夺所有主控一样心境不转，仅随己主控，谓意志安住。连结者，连见所连结。孤独者，谓遵守僧团标准中迥异分座。由此，谓『此等人等』。颜色隐没者，谓眼识所缘的色相消隐。谓『依渴见而立者』。谓天界向往者，谓欲出世受天界之感。谓因死亡法性。谓『因死亡』。谓他方世间之意，谓为他方所趋之存在有用也。
Pabhāsavaṇṇāti pabhāya samānavaṇṇā. Kesaṃ pabhāyāti āha ‘‘candobhāsā’’tiādi. Sajjhārāgapabhāsavaṇṇā indadhanupabhāsavaṇṇāti paccekaṃ yojanā. Āmo āmagandho etassa atthīti āmisaṃ. Vadhāyāti viddhaṃsituṃ. Rūpāti rūpāyatanādirūpidhammā.
色彩明亮者，谓明光色彩。谓其毛发明光谓如『月光辉映』。谓五方色光，谓分别为雷光色彩。度量单位曰炼。气味臭称为脏秽。谓杀害者，谓杀戮。色者，谓色根、色界色法诸色相等。
Rājagahasamīpappavattīnaṃ rājagahiyānaṃ. ‘‘Seto’’ti kelāsakūṭo adhippetoti āha ‘‘setoti kelāso’’ti. Kenaci na ghaṭṭetīti aghaṃ, antalikkhanti āha ‘‘aghagāmīnanti ākāsagāmīna’’nti. Udakaṃ dhīyati etthāti udadhi, mahodadhi. Vipuloti vepullapabbato. Himavantapabbatānanti himavantapabbatabhāgānaṃ. Buddho seṭṭho sīlasamādhipaññāvimuttivimuttiñāṇadassanādīhi sabbaguṇehi.
『王舍城附近所发生的』——即王舍城之事也。『白』者，意指雪山之峰，故言『白者，即雪山』也。『不被任何人触碰』者，即无障碍，指虚空，故言『行于无碍者，即行于虚空者』也。『水积聚于此处』者，即大海，亦即大洋也。『广大』者，即维布腊山也。『雪山山脉』者，即雪山山脉之各部分也。佛陀为最胜，以戒、定、慧、解脱、解脱知见等一切功德而为最胜也。
Nānātitthiyasāvakasuttavaṇṇanā niṭṭhitā. · 《异外道弟子经》注释完毕。
Tatiyavaggavaṇṇanā niṭṭhitā. · 第三品注释完毕。
Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya · 《显扬真义》相应部注疏中
Devaputtasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. · 《天子相应》注释之义理阐明完成。