4. Mārasaṃyuttaṃ · 4. 魔相应复注
3. Kosalasaṃyuttaṃ3. 国萨拉相应
1. Paṭhamavaggo
1. 第一品
1. Daharasuttavaṇṇanā1. 年轻经注释
§112
112.Bhagavatāsaddhiṃ sammodīti bhagavato guṇe ajānanto kosalarājā attano khattiyamānena kevalaṃ bhagavatā saddhiṃ sammodi. Paṭhamāgate hi satthari tassa sammoditākāraṃ dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Yathā khamanīyādīni pucchantoti yathā bhagavā ‘‘kacci te, mahārāja, khamanīyaṃ, kacci yāpanīya’’ntiādinā tena raññā saddhiṃ paṭhamaṃ pavattamodo ahosi pubbabhāsitāya, tadanukaraṇena evaṃ sopi rājā bhagavatā saddhiṃ samappavattamodo ahosīti yojanā. Taṃ pana samappavattamodanaṃ upamāya dassetuṃ ‘‘sītodakaṃ viyā’’tiādi vuttaṃ. Tattha sammoditanti saṃsanditaṃ ekībhāvanti sammodanakiriyāya samānataṃ ekarūpataṃ, khamanīyanti ‘‘idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ dukkhabahulatāya sabhāvato dussahaṃ, kacci khamituṃ sakkuṇeyya’’nti pucchati. Yāpanīyanti paccayāyattavuttikaṃ cirapabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ. Sīsarogādiābādhābhāvena kacci appābādhaṃ. Dukkhajīvikābhāvena kacci appātaṅkaṃ. Taṃtaṃkiccakaraṇe uṭṭhānasukhatāya kacci lahuṭṭhānaṃ. Tadanurūpabalayogato kacci balaṃ. Sukhavihārasambhavena kacci phāsuvihāro atthīti tattha tattha kacci-saddaṃ yojetvā attho veditabbo. Balavappattā pīti pītiyeva. Taruṇapīti pāmojjaṃ. Sammodanaṃ janeti karotīti sammodanīyaṃ. Sammoditabbato sammodanīyanti imaṃ pana atthaṃ dassento ‘‘sammodituṃ yuttabhāvato’’ti āha. Saritabbabhāvatoti anussaritabbabhāvato. ‘‘Saraṇīya’’nti vattabbe dīghaṃ katvā ‘‘sāraṇīya’’nti vuttaṃ.
112. 关于对世尊清净之音声的赞叹，迦毗罗卫国王不解其义，仅以自称为上等贵族的身份，独自对世尊音声表示赞叹。正如最初使师父获得赞叹者，谓之“如何”等语所说明的那样。譬如，世尊曾以“陛下尊可宽恕不？”、“陛下应当修持不？”等语向王问询，王由此首次对尊者音声发生欢喜。这欢喜正如先前所说之义，由此类推，国王也喜悦于世尊的音声而欢喜不已。对此欢喜之描绘，亦用“凉水流动”等隐喻。此处，赞叹者指向彼此契合、同一之义，即赞叹为一种契合、融合的行为；“宽恕”意指问询能否宽容，如“此轮转四辐，九门众体，生苦多，属性本难忍受，也许能否宽宥？”之问。所谓“修持”，则指依赖条件而生，长期积累修持是否能够实现之问。诸如因头痛等疾患，在病轻之时能否无病痛？因受苦生活能否无忧虑？因从事种种事务能否起身轻松？因相应合力能否有力量？因善乐生活能否快乐？依此种种问句，借助词语联结分别揭示其意。力量者即喜乐之因，应生欢喜者。故赞叹行为由喜生，遂称当赞叹。若从应当赞叹者之义说，则为应当称赞、宜当赞叹也。所应记忆者为应当追忆也。世间所称“容易依止者”，删减长语而称“易近者”。
Suyyamānasukhatoti āpāthamadhurataṃ āha, anussariyamānasukhatoti vimaddaramaṇīyataṃ. Byañjanaparisuddhatāyāti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyamāha, atthaparisuddhatāyāti atthassa nirupakkilesataṃ. Anekehi pariyāyehīti anekehi kāraṇehi. Adiṭṭhattāti upasaṅkamanavasena adiṭṭhattā. Guṇāguṇavasenāti guṇavasena gambhīrabhāvaṃ vā aguṇavasena uttānabhāvaṃ vā. Ovaṭṭikasāraṃ katvāti ovaṭṭikāya gahetabbasāravatthuṃ katvā. Lokanissaraṇabhavokkantipañhanti lokato nissaṭabhāvapañhañceva ādito bhavokkamanapañhañca. Satthu sammāsambuddhataṃ pucchanto hi ‘‘kiṃ bhavaṃ gotamo sabbalokato nissaṭo, sabbasattehi ca jeṭṭho’’ti? Pucchati nāma. Yathā hi satthu sammāsambuddhatāya lokato nissaṭatā viññāyati, evaṃ sabbasattehi jeṭṭhabhāvato seṭṭhabhāvato. Svāyamattho aggapasādasuttādīhi (itivu. 90; a. ni. 4.34) vibhāvetabbo. Kathaṃ pana sambuddhatā viññāyatīti? Aviparītadhammadesanato. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanādīsu (visuddhi. mahāṭī. 1.124) vuttanayena veditabbo.
所谓“恰当而安乐”，即身心安乐感；“可被忆念而安乐”，指不失其令心喜悦者。所谓“语意清净”，乃由整体语句结构通顺流畅而得；“义理清净”，是义理无瑕疵、净净显现。谓“多种变说”，指于多种原因而有多样缘起。所谓“坚定”，即无疑惑、不退转；“具德具无德”，意谓具善性或具恶性。谓“摘要主旨”，是指提取、归纳主要核心内容。所谓“证脱世间现象之疑”，即解脱轮回之疑惑；其解说先前以世间遗弃之疑为例。世尊被问：“果德玛于诸世间断灭，诸有中最大者。”对此之问，问者诚然。因世尊证得正觉，显现断灭世间之义，同理于诸法中为最优最上。此理当以自沙利子讲说之经等加以说明。如何显现正觉？谓以正法非违逆之教诲演说。于此简述，详尽则见于清净道论等。由此推得义理。
Rājā satthu aviparītadhammadesanaṃ ajānanto tato evassa sammāsambodhiṃ asaddahanto ‘‘vuḍḍhataresupi cirapabbajitesu sammāsambuddhabhāve alabbhamāne tabbiparīte kathaṃ labbheyyā’’ti maññamāno ‘‘kiṃ pana bhavaṃ gotamo’’tiādiṃ vakkhati. Rājā attano laddhiyā na pucchati attano sammukhā tehi asammāsambuddhabhāvasseva paṭiññātattā. Yasmā te musāvāditāya attano upaṭṭhākādīnaṃ ‘‘buddhā maya’’nti paṭijāniṃsu, tasmā vuttaṃ ‘‘loke mahājanena gahitapaṭiññāvasena pucchatī’’ti. Svāyamattho āgamissati. Buddhasīhanādanti buddhānaṃ eva āveṇikaṃ sīhanādaṃ. Kāmaṃ maggañāṇapadaṭṭhānaṃ sabbaññutaññāṇaṃ, sambodhiñāṇe pana gahite taṃ atthato gahitameva hotīti vuttaṃ ‘‘sabbaññutaññāṇasaṅkhātaṃ sammāsambodhi’’nti.
国王不解世尊正法非违逆之教，遂心生疑惑，质疑此正觉果德何以取得，乃言“不论年长辈分，凡已修行历时久远者，如何得此正觉果德？” 然国王不自问所得，乃疑他人所未证得之正觉。自其侍者等谤说“非佛所宜”，反发信心故已证正觉。由此有言：“世间广大民众因坚固信仰而问。” 此意谓真者自至无疑。所谓佛之狮吼，是诸佛独有之凛然狮声。所谓“欢喜之法”和“解脱之正道”三门，乃诸佛悉有，正觉果德实义最坚。
Pabbajjūpagamanenāti yāya kāyaci pabbajjāya upagamanamattena samaṇā, na samitapāpatāya. Jātivasenāti jātimattena brāhmaṇā, na bāhitapāpatāya. Pabbajitasamūhasaṅkhāto saṅghoti pabbajitasamūhatāmattena saṅgho, na niyyānikadiṭṭhivisuddhasīlasāmaññavasena saṃhatattāti adhippāyo. Etesaṃ atthīti etesaṃ sabbaññupaṭiññātānaṃ parivārabhūto atthi. Svevāti pabbajitasamūhasaṅkhāto eva. Keci pana ‘‘pabbajitasamūhavasena. Saṅghino, gahaṭṭhasamūhavasena gaṇino’’ti vadanti, taṃ tesaṃ matimattaṃ gaṇe eva loke saṅghasaddassa niruḷhattā. Ācārasikkhāpanavasenāti acelakavatacariyādi-ācārasikkhāpanavasena. Pākaṭāti saṅghīādibhāvena pakāsitā. ‘‘Appicchā’’ti vatvā tattha labbhamānaṃ appicchataṃ dassetuṃ ‘‘apicchatāya vatthampi na nivāsentī’’ti vuttaṃ. Na hi tesu sāsanikesu viya santaguṇaniguhanā appicchā labbhatīti. Yasoti kittisaddo. Taranti etena saṃsāroghanti evaṃ sammatattā titthaṃ vuccati laddhīti āha ‘‘titthakarāti laddhikarā’’ti. Sādhusammatāti ‘‘sādhū’’ti sammatā, na sādhūhi sammatāti āha ‘‘santo…pe… puthujjanassā’’ti.
所谓“赴出家”，指身体赴出家之路，即行向沙门，不因小过所转移也。所谓“出身者”，指生于婆罗门种姓，不因外族恶行所染污者。所谓“出家团体”，即出家之众，不因内执或视界清净品行而成一体论。此诸义即为诸众之真实意义。谓自体出家团体者。然有人言“或以出家团体意义，或以家中团体者、亲族团体者说”，是其见解，此乃世间对于僧团名称的歧义。所谓教导戒行行为法，指诸如不乱行止等行为教导。所谓“彰显”，指诸出家人在集会之时公开显明之义。谓“非渴求”，意指受获时非以不良渴求所致；由此而知“凡无良德光明之教出家者，未受正信渴求”。所谓“名声”，意指名誉声望。由此而超越轮回，名为“有处所超”，即能获得此出家团体声名者为“成就者”。所谓“善受法”，即称善法之人，非凡夫视之。
Kappakolāhalanti kappato kolāhalaṃ, ‘‘kappuṭṭhānaṃ bhavissatī’’ti devaputtehi ugghositamahāsaddo. Imeti pūraṇādayo. Buddhakolāhalanti devatāhi ghositaṃ buddhakolāhalaṃ. Payirupāsitvāti purisasutiparamparāya sutvā. Cintāmaṇivijjā nāma paracittajānāpanavijjā. Sā kevaṭṭasutte ‘‘maṇikā’’ti āgatā, ādi-saddena gandhārisambhavavijjādiṃ saṅgaṇhāti. Tattha gandhāriyā vikubbanaṃ dasseti. Attabhāveti sarīre. Rājusmāti rājatejo.
所谓“劫火喧嚣”，即劫之动乱，如诸天子哀号“大灾将临”。此言前劫之事。所谓“佛火喧嚣”，乃指佛陀之德音妙音如雷震动宣扬。所谓“受持”，即凭诸贤人之传承而闻。所谓“七宝慧”，是一种超知他心之神通。此慧出于心意外识，能辨知他心之中所存之异。谓该七宝之智慧，如《剑已断丝玉》中“珍宝”等所示，而据其本义多种香料与外来识知是也。谓香料失纯，乃味相变异显现。所谓“自性成就”，指作用于身形之力。谓“王珠”，即王者之威光荣耀。
Sukkadhammoti anavajjadhammo nikkilesatā. Idaṃ gahetvāti idaṃ parammukhā ‘‘mayaṃ buddhā’’ti vatvā attano sammukhā ‘‘na mayaṃ buddhā’’ti tehi vuttavacanaṃ gahetvā. Evamāhāti ‘‘yepi te, bho gotama…pe… navo ca pabbajjāyā’’ti evaṃ avoca. Attano paṭiññaṃ gahetvāti ‘‘na mayaṃ buddhā’’ti tesaṃ attano purato pavattitaṃ paṭiññaṃ gahetvā. Īdise ṭhāne kiṃ-saddo paṭisedhavācako hotīti vuttaṃ ‘‘kinti paṭikkhepavacana’’nti, kasmā paṭijānātīti attho?
‘善法’义指无过失之法，即无染污。‘从此取法’者，谓从此上首‘我们是佛’之语，及其‘我非佛’之语，摄取其所述义理。如是所谓‘诸诸如尊，诸诸新出家者’等句，也是依此理释说。‘承自己心所发愿’者，指‘我非佛’等语乃其己前所发之愿，故取其意涵。此处义问为何言‘何种言辞为否定言辞’，即所谓‘何谓反驳之言’？其理何在？
Na uññātabbāti na garahitabbā. Garahattho hi ayaṃ u-saddo. ‘‘Daharo’’ti adhikatattā vakkhamānattā ca ‘‘khattiyoti rājakumāro’’ti vuttaṃ. Urasā gacchatīti urago, yo koci sappo, idha pana adhippetaṃ dassetuṃ ‘‘āsīviso’’ti āha. Sīlavantaṃ pabbajitaṃ dasseti sāmaññato ‘‘bhikkhū’’ti vadanto. Idha pana yasmā ‘‘bhavampi no gotamo’’tiādinā bhagavantaṃ uddissa kathaṃ samuṭṭhāpesi, tasmā bhagavā attānaṃ abbhantaraṃ akāsi. Yadipi viseso sāmaññajotanāya vibhāvito hoti, saṃsayuppattidīpakaṃ noti vuttaggahaṇaṃ pana taṃ paricchijjatīti. Tenāha ‘‘desanākusalatāyā’’tiādi. Idāni avaññāparibhave payogato vibhāvetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Tattha acittīkatākāravasena avaññāya pākaṭabhāvo, vambhanavasena paribhavassāti adhippāyena kāyapayogavasena avaññā dassitā, vacīpayogavasena paribhavo, ubhayaṃ pana ubhayatthāpi pabhedato gahitaṃ, avaññaparibhavānaṃ dvinnampi ubhayattha pariggaho. Taṃ sabbampīti taṃ avaññādi sabbampi. Catūsupi taṃ na kātabbameva sampati āyatiñca anatthāvahattā.
‘不应轻视’者，意谓不应忽视亦不应轻慢。‘轻慢’是此‘于-语’之涵义。读“达罗”（daḥaro，少壮）较为确切，亦有‘王子’（khattiyo rājakumāro）之说。‘胸怀抱者’，即‘蛇’。此处欲显无害者，故说“毒牙”。具德出家者常称‘比库’。又因所言及“世尊非我”，故世尊于自内心有所表现。此虽明示清净出家之象，然非疑义之灯，反为言说之障碍。故有‘为教诲无善业故……’之语。今欲显露不敬，其语若执，谓‘此处乃……’。处有‘心 毒气之貌’谓不敬，以强硬手段表现身体的不敬，言语亦为不敬。二者虽体用不同，然不敬者二端皆取，故曰‘不敬乃不敬者之总称’。且此不当为，因其无益且有害。
Tadatthadīpanāti tassa ādito vuttassa atthassa dīpanā. Visesatthadīpanāti tato visiṭṭhatthadīpanā . Khettānaṃ adhipatīti khattiyoti niruttinayena saddasiddhi veditabbā. Khettato vivādā satte tāyatīti khattiyoti lokiyā kathayanti. ‘‘Mahāsammato, khattiyo, rājā’’ti evamāgatesu imesu dutiyaṃ. Akkharanti samaññā. Sā hi udayabbayābhāvato ‘‘na kadāci kharatīti akkhara’’nti vuttā. Tenāha ‘‘nāmagottaṃ na jīratī’’ti. Jātisampannanti sampannajātiṃ ativisuddhajātiṃ. Tīṇi kulānīti brāhmaṇavessasuddakulāni. Atikkamitvāti attano jātisampattiyā abhibhavitvā.
“显义指示”者，谓引述本句义理之说明。‘特别之义指示’者，进一步明义之说明。‘诸王者之尊称’谓‘khattiya’是语辞习惯，用于俗世辩论。“大公认者，诸王族”之意。‘字’谓普通文字。因‘起灭无常’，故云‘无固定字’。故有‘无名无族’之说。‘生俱足’指超净之生，言三族中婆罗门等三种纯净族类。‘超越已属’即超越自身之出身。
Kevalaṃ nāmapadaṃ vuttaṃ ākhyātapadaṃ apekkhatevāti āha ‘‘ṭhānaṃ hīti kāraṇaṃ vijjatī’’ti. Uddhaṭadaṇḍenāti samantato ubbhatena daṇḍena sāsanena, balavaṃ upakkamaṃ garukaṃ rājānampi. Taṃ khattiyaṃ parivajjeyyāti khattiyaṃ avaññāparibhavakaraṇato vajjeyya. Tenāha ‘‘na ghaṭṭeyyā’’ti.
单称‘名词’谓指向‘谓词’尚未现起也。谓‘场所’谓‘因果’存在。‘扬直杖’谓法教遍布前后以示权威，庄严且重，连王亦不可侵犯。因属王族受辱故不可犯。故云‘不可取辱’。
Uragassa ca nānāvidhavaṇṇaggahaṇe kāraṇaṃ vadati ‘‘yena yena hī’’tiādinā. Bahubhakkhanti mahābhakkhaṃ sabbabhakkhakhādakaṃ. Pāvakaṃ sodhanatthena asuddhassapi dahanena. Soti maggo. Kaṇho vattanī imassāti kaṇhavattanī. Mahanto aggikkhandho hutvā. Yāvabrahmalokappamāṇoti kappavuṭṭhānakāle araññe agginā gahite kālantare eva kaṭṭhatiṇarukkhādisambhavoti dassetuṃ ‘‘jāyanti tattha pārohā’’ti pāḷiyaṃ vuttanti dassento ‘‘tatthā’’tiādimāha.
指蛇之多样色相谓‘诸因’。‘多食者’谓贪欲极度，食诸众多。‘火燃烧’有除净不净之用。谓‘行道’。‘黑色者’谓黑色火焰。‘大火团’喻大热情。‘寿及天长’谓火起于深林，烧尽林间东西，树木杂草乃生灰尘，谓其如是，故示之曰‘产生处即有灰尘’。
Ḍahituṃ na sakkoti paccakkosanādinā. Vinassanti samaṇatejasā vināsitattā. ‘‘Na tassā’’ti ettha na-kāraṃ ‘‘vindare’’ti ettha ānetvā sambandhitabbanti āha ‘‘na vindantī’’ti. Vatthumattāvasiṭṭhoti ṭhānameva nesaṃ avasissati, sayaṃ pana sabbaso saha dhanena vinassantīti attho.
‘不能烧尽’者，因缘所限。‘由于消耗道力’故灭。‘不生起’谓此不成立。‘取不取’谓在此不应纠缠为因。‘当处所有’谓至此则自行灭亡，但其财富却随之消散，意在说明缘尽法灭。
‘‘Sammadeva samācare’’ti ettha yathā rājādīsu sammā samācareyya, taṃ vibhāgena dassento ‘‘khattiyaṃ tāvā’’tiādimāha. Taṃ suviññeyyameva. Tisso kulasampattiyoti khattiya-brāhmaṇagahapati-mahāsālakulāni vadati. Pañca rūpibrahmaloke, cattāro arūpībrahmaloketi evaṃ nava brahmaloke kammabhavavibhāgena, sesānaṃ gaṇanānaṃ upapattibhavavibhāgena.
「『应当正行』，此处以君王等当正行为喻，依此分别说『贵族乃至如此』等语，此义宜善了知。所谓三种族群财富者，谓贵族、婆罗门、地主、大富之家族。世间有九种梵天界，前五属于有色梵天，余四属于无色梵天，此乃依业受生之分类，余者乃依众生数目及生起方式分类。
Abhikkantanti ativiya kamanīyaṃ. Sā panassā kantatā ativiya iṭṭhatāya manavaḍḍhanatāya sobhanatāyāti āha ‘‘atiiṭṭhaṃ atimanāpaṃ atisundaranti attho’’ti. ‘‘Abhikkanta’’nti vacanaṃ apekkhitvā napuṃsakaniddeso, vacanaṃ pana bhagavato dhammadesanāti tathā vuttaṃ. Atthamattadassanaṃ vā etaṃ, tasmā atthavasena liṅgavibhattivipariṇāmo veditabbo. Dutiyapadepi eseva nayo.
“超胜”一词意指极为可爱。此乃因其极为可爱的美好、宜人之性，而说“极为合意、极为欢喜、极为美丽”之意。文中“超胜”一词，虽字面上可解为非男非女，但此处乃为佛陀教法中所用之辞。此义或可仅指意义本体，因而应以意义分别标准理解性别词尾的差异。第二句义亦同。
Adhomukhaṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhaṃ jātaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. Hatthe gahetvāti ‘‘puratthābhimukho uttarābhimukho vā gacchā’’tiādīni avatvā hatthe gahetvā nissandehaṃ katvā ‘‘esa maggo’’ti evaṃ vatvā ‘‘gacchā’’ti vadeyya. Kāḷapakkhacātuddasīti kāḷapakkhe cātuddasī. Nikkujjitaṃ ukkujjeyyāti ādheyyassa anādhārabhūtaṃ bhājanaṃ tassa ādhārabhāvāpādanavasena ukkujjeyya. Aññāṇassa abhimukhattā heṭṭhāmukhajātatāya saddhammavimukhaṃ, tato eva adhomukhabhāvena asaddhamme patitanti evaṃ padadvayaṃ yathārahaṃ yojetabbaṃ, na yathāsaṅkhayaṃ. Kāmaṃ kāmacchandādayopi paṭicchādakā, micchādiṭṭhi pana savisesaṃ paṭicchādikāti āha ‘‘micchādiṭṭhigahanapaṭicchanna’’nti. Tenāha bhagavā – ‘‘micchādiṭṭhiparamāhaṃ, bhikkhave, vajjaṃ vadāmī’’ti (a. ni. 1.310). Sabbāpāyagāmimaggo kummaggo ‘‘kucchito maggo’’ti katvā. Sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggo. Teneva hi tadubhayapaṭipakkhataṃ sandhāya ‘‘saggamokkhamaggaṃ āvikarontenā’’ti vuttaṃ. Sappiādisannissayo padīpo na tathā ujjalo, yathā telasannissayoti telapajjotaggahaṇaṃ. Etehi pariyāyehīti etehi nikkujjitukkujjanapaṭicchannavivaraṇādiupamopamitabbappakārehi.
“下向所立”指某物位于下方。“下方生起”意指按常理自然生起下方。“展开”是指使明朗开显。握手谓正前或正上方行进之意，故作“手执”时应弃前后词，直接说“此是路径”，复谓“前行”。十四日黑月末日，“黑月”即黑色月之第十四日。谓去除某物后，以无依赖状态进行分解。异见生起乃因生下方而起，远离正法，因此以下向表现，其义为远离真理之状。从两词语义结合正当作此理解，非随意堆砌。欲等诸受遮蔽者，误见更是全然遮蔽故谓“误见深重之隐蔽”，佛告“错见为甚”，诸恶道皆因恶见故谓“污秽路”，相对正见诸法作八种错见，依此相对说“以生诸天涅槃之道”。光明依烛光而显明，非光本身光亮，故以油灯光作为类比。此称“转变”等义者，言其过于掩藏和分散视野也。
Pasannākāranti pasannehi kātabbaṃ sakkāraṃ. Saraṇanti paṭisaraṇaṃ parāyaṇaṃ. Ajjatāti ajjāti padassa vaḍḍhanamattaṃ hettha tā-saddo yathā ‘‘devatā’’ti. Pāṇehi upetanti pāṇehi saha saraṇaṃ upetaṃ. ‘‘Yāva me pāṇā dharanti, tāva saraṇaṃ gatameva maṃ dhāretū’’ti āpāṇakoṭikaṃ attano saraṇagamanaṃ pavedeti. Tenāha ‘‘yāva me’’tiādi. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.
“欣悦相貌”指应以欢喜心赞敬。“归依”是指依止及皈依。今以“现在”譬喻增加程度，如对“神”一词。同理“以手扶持”意指手与依止同在。谓“只要能维持我生命之气，则当坚持皈依”，故称诚信皈依之决心语。此处不违实际之义，故当善知。
Daharasuttavaṇṇanā niṭṭhitā. · 年轻经注释完毕。
2. Purisasuttavaṇṇanā2. 人经注释
§113
113.Purimasutteti purimasuttadesanāyaṃ. Tattha hi upasaṅkamantavelāya satthu guṇe ajānanto kevalaṃ sammodanaṃ karoti. Desanaṃ sutvā pana satthu guṇe ñatvā saraṇaṅgatattā idha imasmiṃ samāgame abhivādesi pañcapatiṭṭhitena vandi. Attānaṃ adhi ajjhattaṃ, avijahena attānaṃ adhikicca uddissa pavattadhammā ajjhattaṃ ekajjhaṃ gahaṇavasena, bhummatthe cetaṃ paccattavacanaṃ. Kāmañcāyaṃ ajjhattasaddo gocarajjhattavisayajjhattaajjhattajjhattesu pavattati. Te panettha na yujjantīti vuttaṃ ‘‘niyakajjhatta’’nti, niyakasaṅkhātaajjhattadhammesūti attho. Tenāha ‘‘attano santāne’’ti. Lubbhanalakkhaṇoti gijjhanalakkhaṇo, ārammaṇe daḷhaggahaṇasabhāvoti attho. Dussanalakkhaṇoti kujjhanalakkhaṇo, byāpajjanasabhāvoti attho. Muyhanalakkhaṇoti aññāṇalakkhaṇo, ārammaṇe sabhāvasammohabhāvoti attho. Viheṭhentīti atthanāsanaanatthuppādanehi vibādhenti. Tato eva yathā saggamaggesu na dissati, evaṃ karontīti āha ‘‘nāsenti vināsentī’’ti. Attani sambhūtāti santāne nibbattā.
113.“前经”指前经文的说法。讲授时，未识师德者仅生称赞。但闻法后，了知师之德后，乃于此法会中以五种礼节恭敬顶礼。自心内里，因习修正法而浑然专心，故有此心。所谓“内语”即心中语言流转，是诸根所在之心境。法中令人不合者，谓不可相应，所谓“不可属引”是指不可归结于内语法门。故说“自性本身”的意思。所谓“自己宗支”者，指自身的法系及血脉。所谓“鳄鱼性”喻为顽固难近，因本性坚执而难以接受之理。所谓“恶吠性”指扰乱妨碍之性。所谓“昏乱性”指愚昧无明、惑乱心性。谓恶毁之因、作用相杂乱，故且如天堂之路不可见，此乃不与正法相应。故说“灭亡、毁灭”。此处所说之“自身所生”，乃指生起法中的现象法统。
Purisasuttavaṇṇanā niṭṭhitā. · 人经注释完毕。
3. Jarāmaraṇasuttavaṇṇanā3. 老死经注释
§114
114.Aññatrajarāmaraṇāti jarāmaraṇena vinā. Jarāmaraṇavirahito jāto nāma atthi nu khoti pucchati. Pāḷiyaṃ jātassāti paccatte sāmivacanaṃ. Mahāsālāti iminā ra-kārassa la-kāraṃ katvā ‘‘mahāsālā’’ti vuttanti dasseti yathā ‘‘puratthiyoti pulatthiyo’’ti. Mahāsārappattāti mahantaṃ vibhavasāraṃ pattā. Koṭisataṃ dhanaṃ, ayameva vā pāṭho. ‘‘Kumbhaṃ nāma dasa ambaṇānī’’ti vadanti. Issarāti vibhavissariyena issarā. Suvaṇṇarajatabhājanādīnanti ādi-saddena vatthaseyyāvasathādiṃ saṅgaṇhāti. Asādhāraṇadhanānaṃ nidhānagatattā ‘‘anidhānagatassā’’ti vuttaṃ. Tuṭṭhikaraṇassāti pāsādasivikādisukhasādhanassa.
114.“无老死”意指没有老死。如云“无老死者之生存否？”此问意在探究。巴利文中“诞生”应翻为后续伴随意。大富之家依造字法作“大富之家”，如“东方人”、“东方地方”等用法。大富之家财产丰盛至极，如亿万财富等，此处逐字说明。“甁”谓十缶重器。主宰意为有权有势之主。“金银等生活所需”以此类前缀合成，涵盖床榻居所等。因聚敛大量非常财物，故谓“非寻常财富的存藏”。“供奉用具”指宫殿厅阁等供生活安乐之物。
Ārakā kilesehīti niruttinayena saddasiddhimāha. Ārakāti ca sabbaso samucchinnattā tehi dūreti attho. Rāgādīnaṃ hatattā, pāpakaraṇe rahābhāvato, anuttaradakkhiṇeyyatādipaccayā ca arahaṃ. Kāmañcāyaṃ saṃyuttavaṇṇanā, abhidhammanayo eva pana nippariyāyoti āha ‘‘cattāro āsavā’’ti brahmacariyavāsanti maggabrahmacariyavāsaṃ. Vuṭṭhāti vuṭṭhavanto. Catūhi maggehi karaṇīyanti paccekaṃ catūhi maggehi kattabbaṃ pariññāpahānasacchikiriyabhāvanābhisamayaṃ. Evaṃ gataṃ soḷasavidhaṃ hoti. Osīdāpanaṭṭhena bhārā viyāti bhārā. Tenāha ‘‘bhārā have pañcakkhandhā’’tiādi (saṃ. ni. 3.22). Attapaṭibaddhatāya attano avijahanato paramatthadesanāya ca paramattho arahattaṃ. Kāmañcāyamattho sabbasamiddhisasantatipariyāpanno anavajjadhammo sambhavati akuppasabhāvā, aparihānadhammesu pana aggabhūte arahatte sātisayo, na itaresūti ‘‘arahattasaṅkhāto’’tiādi vuttaṃ. Orambhāgiyuddhambhāgiyavibhāgaṃ dasavidhampi bhavesu saṃyojanaṃ kilesakammavipākavaṭṭapaccayo hutvā nissarituṃ appadānavasena bandhatīti bhavasaṃyojanaṃ. Satipi hi aññesaṃ tappakkhiyabhāvena vinā saṃyojanāni tesaṃ tappaccayabhāvo atthi, bhavaniyāmo orambhāgiyuddhambhāgiyasaṅgahitoti taṃtaṃbhavanibbattakakammaniyāmo ca hoti, na ca upacchinnasaṃyojanassa katānipi kammāni bhavaṃ nibbattentīti tesaṃyeva saṃyojanaṭṭho daṭṭhabbo. Sammākāraṇehi jānitvāti ñāyena dukkhādīsu so yathā jānitabbo; tathā jānitvā, pubbakālakiriyāvimuttā hi aparakālakiriyā ca yathā sambhavati, taṃ dassetuṃ ‘‘maggapaññāyā’’tiādi vuttaṃ.
所谓烦恼，乃因语义说理而成立。所谓烦恼者，即被断除的一切烦恼。其义在于，将贪等烦恼摧毁，隐藏所有恶行，因无上善巧和稀有缘故，称为阿拉汉。此与欲界相关的详细说明，虽然为阿毗达摩议述，实则是论“四种垢浊”，即修行中住于圣道净行者所说。『兴起』意为兴盛成长。依四圣道应当勤行单独修习，令其彻底断除，具足证实等功德。如此，十六类烦恼得了断。因减轻重担，即称为担负。故言“担负即五阴”，此见于《论事》第3章第22节。以自我牢记守护，远离自身贪染之引，正意宣说实相，最终目的是阿拉汉果。与欲界相关的意义，围绕一切漏尽之恒常保持完全清净、不可动摇，具足无瑕无损的品质，以及诸烦恼不起意等共相，谓之阿拉汉特质。至于其他人则非如此称谓“阿拉汉所集”。生死烦恼分为现成与根本二类，有十种烦恼配合随业因果轮回，虽有断除，然生命流转之因仍未绝尽，故称为生死烦恼。确实，除烦恼净修行生起外，无其它条件能生轮回；生命之流转乃生死烦恼和业果报相依而成，因而生命轮回之因业环相互牵连而成立。未断烦恼生苦等，理应明了其性质；明了之后，既解脱于过去业之果，又能观察到未来所生之果，此义源于“圣道智慧”等经文。
Bhijjanasabhāvo khaṇāyattattā. Nikkhipitabbasabhāvo maraṇadhammattā. Ayaṃ kāyo usmāyuviññāṇāpagamo chaḍḍanīyadhammo, yasmiṃ yaṃ patiṭṭhitaṃ, taṃ tassa santānagatavippayuttanti katvā vattabbataṃ arahatīti āha ‘‘khīṇāsavassa hi ajīraṇadhammopi atthī’’tiādi. Tenāha bhagavā ‘‘imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañcā’’tiādi (saṃ. ni. 1.107; a. ni. 4.45). Assa khīṇāsavassa, ‘‘jīraṇadhamma’’nti yathāvuttaṃ ajīraṇadhammaṃ ṭhapetvā jīraṇadhammaṃ dassento ‘‘tesaṃpāyaṃ kāyo bhedanadhammo’’ti evamāha. Jaraṃ pattasseva hissa bhedananikkhipitabbatāniyate atthe suttadesanā pavattā. Atthassa uppatti aṭṭhuppatti, sā etassa atthīti aṭṭhuppattiko. Kira-saddo anussavattho, tena anussavāgatoyamattho, na aṭṭhakathāgatoti dīpeti. Tenāha ‘‘vadantī’’ti. Yenāyaṃ attho hetunā aṭṭhuppattiko, taṃ dassetuṃ ‘‘sivikasālāyaṃ nisīditvā kathita’’nti vuttaṃ. ‘‘Viharati jetavane’’ti nidānavacanena yathā na virujjhati, tathā veditabbaṃ. Nanu imassa suttassa pucchāvasiko nikkhepoti? Saccametaṃ, suttekadesaṃ pana sandhāya aṭṭhuppattikatāvacanaṃ. Keci pana ‘‘yānaṃ āruhitvā rājā āgato, rañño ārohanīyarathaṃ dassetvā vutta’’ntipi vadanti.
堕落之质，乃时刻流失。应舍弃之性，乃因死亡规律生起。此身为气息与识合聚所成，因必然舍弃，故称为阿拉汉。谓为“漏尽者亦具无常身”，意思是，世尊在此身中以慈悲视众生，将世间生灭诸事广宣演说。世尊作此示范显示出漏尽证果者，不落诸暗结之身。以身为无常分崩之例，示现死亡之舍离，是依《经中说》。此义并非论述文所传，若非如此解读，则理不得明。故言“她坐于席净处说法”是喻示。世尊说“住于祇树给孤独园”即是缘起。对此经文之问，“实情确然”，“虽闻特地且具因果文字”，惟有部分释者言“王乘胜车载至台”，此意不合古义。
Sarīre pheṇapiṇḍasame kiṃ vattabbaṃ? Sabbhi saddhinti sādhūhi saha pavedayanti. Na hi kadāci sādhūnaṃ sādhūhi saha kattabbā honti, tasmā sīdanasabhāvānaṃ kilesānaṃ bhijjanappattattā nibbānaṃ sabbhīti vuccati. Purimapadassāti ‘‘satañca dhammo na jaraṃ upetī’’ti padassa. Kāraṇaṃ dassento byatirekavasena. Sataṃ dhammo nibbānaṃ kilesehi saṃsīdanabhijjanasabhāvo na hoti, tasmā taṃ āgamma jaraṃ na upeti. Kilesā pana tannimittakā, evamayaṃ vuttakāraṇato jaraṃ na upetīti. Tenāha ‘‘ida’’ntiādi. Sundarādhivacanaṃ vā etaṃ ‘‘sabbhī’’ti padaṃ apāpatādīpanato, sabbhidhammabhūtanti attho. Tenāha ‘‘virāgo tesaṃ aggamakkhāyati (itivu. 90; a. ni. 4.34), na tena dhammena samatthi kiñcī’’ti (khu. pā. 6.4; su. ni. 227) ca.
对于身体如同泡沫一般，应当如何处理？众生皆能依信心如实奉行。不曾有众生与善人共事终成同体，故灭除烦恼之内在阻碍，即是所谓涅槃，是全集诸法所具足的说法。前人言“百法不受老”，是特指以偏见说法。意在表明，涅槃以烦恼消灭为缘故，无烦恼恒久清净，故以此故涅槃无老老来。但烦恼为其因缘，使此身老死不免。故文中说“如是”等语，是美妙说辞，“诸漏不起欲离为首，诸漏由此无能等”——此是经典及论述中解说。
Jarāmaraṇasuttavaṇṇanā niṭṭhitā. · 《老死经》注释终了。
4. Piyasuttavaṇṇanā四、《可爱经》注释
§115
115.Rahasi gatassāti janasambādhato apakkantassa. Nilīnassa teneva janavivekena ekamantaṃ nisajjāya ekībhāvena paṭisallīnassa viya. Tenāha ‘‘ekībhūtassā’’ti. Sabbaññubhāsitaṃ karonto āha tassa vacanaṃ ‘‘evameta’’nti sampaṭicchitvā tassa vacanaṃ tathāpaccanubhāsanto. Antakenādhipannattā eva khettavatthuhiraññasuvaṇṇādi mānusaṃ bhavaṃ jahato. Anuganti anugataṃ, tameva anugāmīti attho. Nicayanti uparūpari vaḍḍhiyā nicitabhūtaṃ. Samparāyikanti samparāya hitaṃ.
所谓隐秘往昔，是指脱离世俗关系之后，一人独处安静深隐之境。故曰“已独处者”。此时全知全能之人言语连贯，先后应对相承。此以实力显现，舍弃人间生死富贵之相。结伴者随其结伴，真正随其本性。建立立场上相互增长，是利益团结之道。
Piyasuttavaṇṇanā niṭṭhitā. · 《可爱经》注释终了。
5. Attarakkhitasuttavaṇṇanā五、《自护经》注释
§116
116.Pīdahananti saṃyamanaṃ. Kammapathabhedaṃ appattassāti supinakālo viya pavattimattatāya kammapathavisesaṃ agatassa. Kammassāti akusalakammassa. Saṃvaranti saṃvarabhāvaṃ dasseti, itarassa pana saṃvarabhāvo purimehi tīhi padehi dassitovāti. Ottappampi gahitameva tadavinābhāvato. Na hi pāpajigucchanaṃ pāpautrāsarahitaṃ, utrāso vā pāpajigucchanarahito atthīti.
所谓止怒，是指心态收摄。业道变化非常迅速，如同睡眠时各种业果随迅速变化。所谓业者，是不善之业。收摄即收敛守护之意；其他行为尚有不同收摄方式，在前三品法中说明。愧疚也即能遏制恶缘。若没有此，则无从制止恶口谤言。且恶口谤离无良善和清净，故不能离恶讥讽者之害。
Attarakkhitasuttavaṇṇanā niṭṭhitā. · 《自护经》注释终了。
6. Appakasuttavaṇṇanā六、《少数经》注释
§117
117. Uḷārasaddo seṭṭhe bahuke ca dissatīti āha ‘‘paṇīte ca bahuke cā’’ti. Mānamajjanenāti mānavasena madappattiyā. Atikkamanti sādhumariyādavītikkamalakkhaṇaṃ dosaṃ. Kūṭo pāso.
所谓粗俗之语，在众多文献中皆被指出。意指以狂妄心态侮辱他人，广泛堕落，乃至猛烈攻击其贤者之行为。是出于心识之污秽，表现为不善嫉妒和恶意横生。是为愚瘦蒙昧生起之讥讽，与粗俗恶语类似，是乱世毒害。
Appakasuttavaṇṇanā niṭṭhitā. · 《少经》注释完毕。
7. Aḍḍakaraṇasuttavaṇṇanā7. 《半分经》注释
§118
118. Yasmā kāmanimittaṃ satto sampajānamusā bhāsati, tasmā kāmā tassa patiṭṭhā paccayo kāraṇanti āha ‘‘kāmahetū’’tiādi. Bhadramukhasīsena viṭaṭubhaṃ bhadropacārena upacaratīti attho, vinicchayo karīyati etthāti aḍḍakaraṇaṃ, vinicchayaṭṭhānaṃ. Khippanti kūṭaṃ, macchakhippantipi vaṭṭati. Oḍḍitanti oḍḍanavasena phalaṃ pāpitaṃ.
因为有情言说非真实的欲望缘，故此欲望成为其依止与因缘，故称之为『欲因』等。以善口者为例，供养其粗陋之处，以正供养之意，此义当作详细考察，即是考察依据、判定场所。屋顶快速倾斜，鱼亦快速旋转。称『凸起』为以高耸如丘之状果实累积。
Aḍḍakaraṇasuttavaṇṇanā niṭṭhitā. · 《半分经》注释完毕。
8. Mallikāsuttavaṇṇanā8. 《玛丽嘉经》注释
§119
119.‘‘Kasmā pucchatī’’ti? Pucchākāraṇaṃ codetvā samudayato paṭṭhāya dassetuṃ ‘‘ayaṃ kira mallikā’’tiādi vuttaṃ. Mālārāmaṃ gantvāti attano pitu mālārāmaṃ rakkhaṇatthañceva avasesapupphaggahaṇatthañca gantvā. Kāsigāmeti kāsiraṭṭhassa gāme. So kira gāmo mahākosalarājena attano dhītuyā patigharaṃ gacchantiyā pupphamūlatthāya dinno, taṃnimittaṃ. Bhāgineyyena ajātasattunā. Tassāti rañño pasenadissa. Sāti mallikā. Nivattitunti tassā dhammatāya nivattituṃ tassā vacanaṃ paṭikkhipituṃ. Nevajjhagāti vattamānatthe atītavacananti āha ‘‘nādhigacchatī’’ti. Puthu attāti tesaṃ sattānaṃ attā.
『为何问之？』问者因提问之由而发，使从生起处起见，语言如『此乃玛丽嘉』等。走向花园，意在护持父亲的花园，亦为采摘剩余之花。称『迦尸』为迦尸国村落，此村据说由大迦尸国王赐予其女前往采花。所谓『婆罗门』指父亲，『迦尸』为国名。由婆罗门阿阇世，及国王帕舍那迪之女玛丽嘉所属。『复归』指依其教法返归本性，言语被驳斥。『无得』指教义所云的过去时，即『未曾取得』之意。『新身』即众生之身也。
Mallikāsuttavaṇṇanā niṭṭhitā. · 《玛丽嘉经》注释完毕。
9. Yaññasuttavaṇṇanā9. 《祭祀经》注释
§120
120.Thūṇanti yaññūpatthambhaṃ. Upanītāni yaññaṃ yajituṃ ārambhāya. Ettāvatāti ‘‘idha, bhante…pe… rudamānā parikammāni karontī’’ti ettakena pāṭhena. Sanniṭṭhānanti ‘‘naṃ itthiṃ labhissāmi nu kho, na nu kho labhissāmī’’ti nicchayaṃ avindanto na ñāyanto. Pheṇuddehakanti yathā yattha kuthite pheṇaṃ uddehati na upadhīyati, evaṃ anekavāraṃ pheṇaṃ uṭṭhāpetvā. Taṃ divasanti tasmiṃ raññā niddaṃ alabhitvā dukkhaseyyadivase. Ālokaṃ oloketvāti lohakumbhimukhavaṭṭisīse patte tattha mahantaṃ ālokaṃ oloketvā. Attāno vacanaṃ rañño pavattiñāpanatthaṃ. Mahāsaddo udapādi ‘‘evarūpaṃ yaññaṃ rājā kārāpetī’’ti. Vattukāmo ahosi, vattuñca pana avisahanto ‘‘sa’’ iti vatvā lohakumbhiyaṃ nimuggo. Imaṃ gāthaṃ vattukāmo ahosīti ayaṃ panettha sambandho. Esa nayo sesapadadvayepi. Dhammabheriṃ carāpesuṃ ‘‘koci kañci pāṇaṃ mā hanatū’’ti. So itthisāmiko puriso sotāpattiphale patiṭṭhahi attano upanissayasampattiyā sattu ca desanāvilāsasampattiyā, rājā pana mahābodhinirujjhanasabhāvattā kiñci visesaṃ nādhigacchi.
『木桩』是祭坛支柱，为举行祭祀供奉而立。『如此足矣』指经文里『此处，尊者……欲哭悲痛者行其仪式』的话。称『有无办事之决心』，而未能了知明白。『起沫泡者』好比在某处泡沫产生而未稳定，众多次将泡沫送起。那天皇后未得安眠，身卧痛苦。称『视光』如铁瓮口边之光，看见巨大光亮。自言语表明国王对此事知晓，遂起大声呼喊『国王举行这类祭祀』。愿办此事的人，言未接受而入铁瓮。这首偈诵指有欲望说此。此义相关于教法中叙述。此法含句末二复词。持誓戒者告诫同类『勿杀任何生灵』。此人是得初果之男子，因其自立依止与精进修习善法，虽国王因多忧悴未获大成果。
Saṅgahavatthūnīti lokassa saṅgahakāraṇāni. Nipphannasassato navabhāge kassakassa datvā raññaṃ ekabhāgaggahaṇaṃ dasamabhāgaggahaṇaṃ. Evaṃ kassakā haṭṭhatuṭṭhā sassāni sampādentīti āha ‘‘sassasampādane medhāvitāti attho’’ti. Tato orabhāge kira chabhāgaggahaṇaṃ jātaṃ. Chamāsikanti channaṃ channaṃ māsānaṃ pahonakaṃ. Pāsetīti pāsagate viya karoti. Vācāya piyassa piyakarassa kammaṃ vācāpeyyaṃ. Sabbaso raṭṭhassa iddhādibhāvato khemaṃ. Nirabbudaṃ coriyābhāvato. Idañhi raṭṭhaṃ acoriyaṃ niraggaḷanti vuccati apārutagharabhāvato.
『聚合事物』是指世间事物聚合原因。按月分发税收，税款划分十份作为王国收入，并分摊给各农户。本意为『多税收之智』。此起作为六分分摊。『三个月』是指三个月的遮蔽期。『挂起』如系缚一般。以语言修习善法。整个王国因神通力量，获得安稳无盗匪。此国称为无盗贼、无差错、不犯错之家。
Uddhaṃmūlakaṃ katvāti ummūlaṃ katvā. Dvīhi pariyaññehīti mahāyaññassa pubbabhāge pacchā ca pavattetabbehi dvīhi parivārayaññehi. Sattavīsati…pe… nassāti sattavīsādhikānaṃ tiṇṇaṃ pasusatānaṃ dvāvīsatiyā assādīhi ca saṭṭhiadhikadvisataāraññakapasūhi ca saddhiṃ sampiṇḍitānaṃ pana navādhikachasatapasūnaṃ māraṇena bheravassa pāpabhīrukānaṃ bhayāvahassa. Tathā hi vadanti –
『上根本』意为连根拔起。『以二围绕』指大祭祀之前后两个环节为其围绕。二十七……指三十七足纹之山兽合计六十余头，而九十八头为被杀之恶人，因恐怖凶暴而舍命。由此经文云——
‘‘Chasatāni niyujjanti, pasūnaṃ majjhime hani,
『百头投入，居于中间之兽被杀』。
Assamedhassa yaññassa, adhikāni navāpi cā’’ti.
关于无畏的祭祀，其规定仍有新增。
Sammanti yugacchidde pakkhipitabbadaṇḍakaṃ. Pāsentīti khipanti. Saṃhārimehīti sakaṭehi vahitabbehi yūpehi. Pubbe kira eko rājā sammāpāsaṃ yajanto sarassatinadītīre pathaviyā vivare dinne nimuggoyeva ahosi. Andhabālabrāhmaṇā gatānugatigatā ‘‘ayaṃ tassa saggagamanamaggo’’ti saññāya tattha sammāpāsayaññaṃ paṭṭhapenti. Tena vuttaṃ ‘‘nimuggokāsato pabhutī’’ti. Ayūpo appakadivaso yāgo, sayūpo bahudivasaṃ sādheyyo satrayāgo. Mantapadābhisaṅkhatānaṃ sappimadhūnaṃ vājamiti samaññā, hiraññasuvaṇṇagomahiṃ sādisattarasakadakkhiṇassa. Sāragabbhakoṭṭhāgārādīsu natthettha aggaḷanti niraggaḷo. Tattha kira yaññe attano sāpateyyaṃ anavasesato anigūhitvā niyyātīyati. Mahārambhāti bahupasughātakammā. Aṭṭhakathāyaṃ pana ‘‘vividhā yattha haññare’’ti vakkhamānattā ‘‘mahākiccā’’ti attho vutto, idha ‘‘mahārambhāti papañcavasena ajeḷakā’’tiādi vuttanti ‘‘bahupasughātakammā’’ti attho vutto. Nirārambhāti etthāpi vuttanayena attho veditabbo. Anugataṃ kulanti anukulaṃ, kulānugatanti attho veditabbo. Tenāha ‘‘yaṃ niccabhattādi…pe… attho’’ti.
同异服同起时，应当投入的杖。所谓『投入』，即迅速抛掷。所谓『集合施毁』，是指应由车、牛车或木柱等用力运载并汇集。当年有一国王，传说昔日在荷叶河畔或河谷地带举行庄严的祭祀，被称为『沉没的牺牲』。愚昧无明的婆罗门徒众听说此地乃通往天界之路，便在那里行正确的祭祀礼仪。据说由此才产生了『沉没之丰富』的传说。一个时期内，年幼者只能举行简单的祭祀，成年者则能多日长期进行敌对的祭祀。祭坛下的地基是用上等蜂蜜和珍宝金银等珍品，乃由十七条河流的右岸支流所浇筑的。在祭祀精髓藏匿处，没有杂乱堆积。有记载说祭祀时，亲属与财产未必被完全掩藏而运送。大规模的祭典乃是多头牛畜屠杀的行为。注疏中说『其中残杀之处甚多』，其意即是大的耗费；此处又云『大规模投入者即以纷乱不清乱杀』，所谓多处残杀行为。还有『无预备开始』的意涵可从此解读。关于随从的畜牛属从顺从者，应以顺应关系理解。由是说『如永久日常供养等意』成立。
Yaññasuttavaṇṇanā niṭṭhitā. · 祭祀经注释完毕。
10. Bandhanasuttavaṇṇanā10. 系缚经注释
§121
121.Idanti ‘‘idha, bhante’’tiādikaṃ vacanaṃ. Te bhikkhū ārocesunti sambandho. Tesūti tesu raññā bandhāpitamanussesu. Sukatakāraṇanti sukāraṇakiriyaṃ ārocesuṃ, na kevalaṃ tesaṃ manussānaṃ bandhāpitabhāvaṃ . Idāni tamatthaṃ vitthārato dassetuṃ ‘‘rañño kirā’’tiādi vuttaṃ. Aṭṭhavaṅkoti aṭṭhaṃso. Antogharacārinoti antepuravāsino.
121.此处言『这里，尊者……』等语，是比库们询问因缘。『他们』即是指王所拴绑的人的众多。所谓『善因者』是指善行因缘之意，不单指他们为人所缚之义。现在更详细阐述此义，故说『王之拴绑』等语。『八分之一』是指八分之八。『住持户中』指终老于家中的人。
Ukkaṭṭheti yuddhe. Mantīsūti guttamantīsu. Akutūhalanti saññataṃ. Piyanti piyāyitabbaṃ. Annapānamhi madhure abhutte uppanne. Attheti atthe kicce jāte thiranti na kathenti kāyabalamattena apanetuṃ sakkuṇeyyattā. Suṭṭhu rattarattāti ativiya rattā eva hutvā rattā. Sārattenāti sārabhāvena sārabhāvasaññāya. Ohārinanti heṭṭhā haraṇasīlanti āha ‘‘catūsu apāyesu ākaḍḍhanaka’’nti. Sithilanti sithilākāraṃ, na pana sithilaṃ. Tenāha bhagavā ‘‘duppamuñca’’nti.
『战斗』指战争；『内臣』即受封官员。『无好奇心』指了了分明，不多窥视；『喜好』指应当喜爱的。言『食中甘甜』者，是指食物入口甘美所生的味。『己体』指本人事务一旦发生即稳定，不须多言，体力强劲者自能承担。『彻夜』指极端的彻夜，通宵不眠，昼夜为一。『带味』是指带有显著的味道及味觉之相。『取走者』指夺取、掠夺者。『松弛』指软弱形态状，并非完全松散。于是佛言『难以放松』，意在警戒。
Bandhanasuttavaṇṇanā niṭṭhitā. · 系缚经注释完毕。
Paṭhamavaggavaṇṇanā niṭṭhitā. · 第一品注释完毕。
2. Dutiyavaggo
2. 第二品
1. Sattajaṭilasuttavaṇṇanā1. 七结发者经注释
§122
122.Pubbārāmasaṅkhāteti sāvatthinagarassa pubbadisāya katattā pubbārāmeti saṅkhaṃ gate. Tatrāti ‘‘migāramātuyā pāsāde’’ti tasmiṃ saṃkhittavacane. Ayaṃ idāni vuccamānā anupubbikathā ādito paṭṭhāya anukkamakathā. Patthanaṃ akāsi tassa bhagavato aggupaṭṭhāyikaṃ ekaṃ upāsikaṃ disvā taṃ ṭhānantaraṃ ākaṅkhantī. Meṇḍakaputtassāti meṇḍakaseṭṭhiputtassa. Mātiṭṭhāneṭhapesi tassā upakāraṃ garubhāvañca disvā. Tāya kārite pāsādeti tāya mahāupāsikāya mahālatāpasādhanaṃ vissajjetvā navahi koṭīhi karīsamatte bhūmibhāge kārite sahassagabbhapaṭimaṇḍite pāsāde.
122.所谓『先导』，是指沙瓦提城西方地区之所造建筑之名。此『先导』是指对建筑物的总称。此处『猎户母宫』是简略说法。现今所谓的『渐进故事』是自起初章节开始的次第叙述。佛陀前有护持者，对一位女居士亲见其延期之所愿。名为『蟾蜍子』，是蟾蜍首领之子。因其严重罹患重病，所为助病所建的楼阁。这位大居士彻底放弃了大苦行法，以新荫蔽的土地扩展了数千万石的庄园，建造有千胎母庙等众多宫殿之新殿。
Parūḷhakacchāti parūḷhakacchalomā. Kamaṇḍalughaṭikādiṃ pabbajitaparikkhāraṃ. Naggabhogganissirikānanti naggānañceva bhoggānañca nissirikānañca. Te hi anivatthavatthatāya naggā ceva, acelakavatādinā bhoggasarīratāya bhoggā, sobhārahitatāya nissirikā ca. Attanā diṭṭhasutaṃpaṭicchādetvā na katheyyunti akāraṇametaṃ tesaṃ raññā payuttacarapurisabhāvato. Evaṃ kate pana te ‘‘aññepi pabbajitā atthīti ayaṃ jānātī’’ti maññeyyunti kohaññacitto evaṃ akāsīti sakkā viññātuṃ. Tathā hi tenatthena aparitosamāno ‘‘apicā’’tiādimāha.
“粗毛衣”指的是用粗糙毛发制作的衣服。它也称为“粗毛布”。像水壶、葫芦等是出家者的器具。赤裸、衣服遮盖以及衣服脱落，都是指赤裸与衣物以及身体的三种状态。赤裸是指没有遮盖，照「未必固定状态」而存在；衣服遮盖是指用衣物覆盖身体而产生享受感；衣物脱落则是指穿着衣物丧失美观。若自己所见所闻被掩盖则不应随意谈论，原因是他们带有与国王相应的尊贵出家人身份。正因为如此，当他们说“其他出家人亦如是”，便可被认为是了解事实，唯有心胸狭窄者自有难解，外人难以洞察。对此，佛陀以不满之心说出“还有呢”之类的话语。
Kāsikacandananti ujjalacandanaṃ. Taṃ kira vaṇṇavasena samujjalaṃ hoti pabhassaraṃ, tadatthameva naṃ saṇhataraṃ karonti. Tenāha ‘‘kāsikacandananti saṇhacandana’’nti. Vaṇṇagandhatthāyāti vaṇṇasobhatthañceva sugandhabhāvatthañca. Vaṇṇagandhatthāyāti chavirāgakaraṇatthañceva sugandhatthāya ca. ‘‘Gihinā’’tiādīhi padehi evaṃ pamādavihārinā tayā arahanto duviññeyyāti dasseti.
“卡西檀”是指洁净的檀香，此檀香具有明亮发光的颜色。用颜色的美好表现其光辉明亮，且不使颜色黯淡。故称“卡西之檀，意为密合的檀香”。“颜色、香味和滋味”指的是颜色的优美、光泽和香气。颜色、香味与滋味亦指能使人产生渴欲和热爱的因素，其中又包括香气。用“吉呵吠那”等词语等作表述，即此处指出像这些行为散漫的人，阿拉汉显现出二种知见，分别为明显知道与不明显知道。
Saṃvāso nāma idha kālena upasaṅkamananti dassento ‘‘upasaṅkamantenā’’ti āha. Kāyavācāhi asaṃyatenapi saṃyatākāro, asaṃvutindriyenapi saṃvutindriyākāro. Pariggahessāmīti vīmaṃsissāmi ‘‘parisuddhaṃ nu kho, no’’ti. Sappaññenāti sīlapariggaṇhanapaññāya sappaññena. Jānituṃ na sakkoti sabhāvassa sato sīlassa anupadhāraṇato.
“居住”是指随时间而接近，并显现为“接近者”这一状态。即使身语未调整，仍可表现出调整的意形态；即使感官未约束，也可表现为受约束的感官状态。若说“必将守护”，意味着需考虑“是否纯洁？”。智者以持戒智慧称为智慧充足。因缺乏对本性及恒常持戒之认知，无法彻悟其真实。
Kathanenāti aparāparaṃ kathanena. Tathā hi vakkhati ‘‘ekaccassa hī’’tiādi. Ariyavohāroti diṭṭhādilakkhaṇena voharito ‘‘diṭṭhaṃ adiṭṭha’’ntiādinā pavuttasaddavohāro. Tassa pana kāraṇameva gaṇhanto ‘‘ettha cetanā’’ti āha. Esa nayo anariyavohārepi. Paramatthato hi saccavācādayo musāvādādayo cetanālakkhaṇāti. Paññattivohāro tathā tathā voharitabbato evamāha ‘‘saṃvohārena kho, mahārāja, soceyyaṃ veditabba’’nti.
“以何言说”意指以不同言辞反复说法。佛陀如是说“有些是废弃等”。“圣行”指依据所见诸种标志，言“有见与无见”等言辞，是已传承的语言形式。而对其原因，佛陀取“心意”为本，称之为“此处意志”。这属于非圣行。从终极理趣而言，真理语言诸如实语或谎语均以意志之标志区分。如是规则语言应如此使用，他告诉国王“应以合宜语言正确了解此理”。
Ñāṇathāmoti ñāṇaguṇabalaṃ, yena ṭhānuppattikapaṭibhānādinā accāyikakiccakaraṇīyāni niṭṭhāpeti. Saṃkathāyāti atthavīmaṃsanavasena pavattāya sammākathāya. Uppilavati lahukabhāvato. Heṭṭhācarakāti avacarakā. Ye anupavisitvā paresaṃ rahassavīmaṃsanavasena pavattā, tesu ocarakavohāroti vuttaṃ ‘‘carā hī’’tiādi.
“智慧基体”是指智慧的性质与力量，凭此可洞察世间秩序并完成国王的职责。“讲解”是指以论义说明而展开准确详尽的讨论。“轻微涌现”指由浅显轻微表现。“下游行为”是指向下游行，作为障碍。那些未经入禁，秘密对他人进行私下评论者，其行为为阻碍“浅声语言”，即流水语，这种所谓行为包括“流动”等。
Vaṇṇasaṇṭhānenāti vaṇṇena vā saṇṭhānena vā vaṇṇapokkharatāya vā saṇṭhānasampattiyā vā. Sujāno pesalo vissaseti yojanā. Lahukadassanenāti parittadassanena vijjukena viya. Parikkhārabhaṇḍakenāti pabbajitaparikkhārabhūtena bhaṇḍakena. Lohaḍḍhamāsoti lohamayo upaḍḍhagghanakamāso.
“色彩聚集”指以颜色、聚合或颜色之积累或显现之富足。“精准机智”指聪明而敏锐，被信任者所称道，覆盖距离甚大。“轻微视觉”是指微弱简略观察，如同开启弱光灯。“器具收藏”是指具备出家用具而形成的收藏或存储。“铜制月份”即由铜制成的一段整月的时间单位，用以记载或表明其整月期限。
Sattajaṭilasuttavaṇṇanā niṭṭhitā. · 七结发者经注释完毕。
2. Pañcarājasuttavaṇṇanā2. 五王经注释
§123
123.Rūpāti rūpasaṅkhātā kāmaguṇā. Te pana nīlādivasena anekabhedabhinnāpi rūpāyatanattā cakkhuviññeyyataṃ nātivattantīti āha ‘‘nīlapītādibhedaṃ rūpārammaṇa’’nti. To-saddopi dā-saddo viya kālattho hotīti āha ‘‘yatoti yadā’’ti. Manaṃ āpayati vaḍḍhetīti manāpaṃ, manoramaṃ. Manāpanipphattitanti tassa puggalassa manasā piyāyitaṃ, tassa aggabhāvena pariyantaṃ paramaṃ koṭiṃ katvā pavattitanti attho. Puggalamanāpanti ārammaṇasabhāvaṃ acintetvā puggalassa vasena manāpabhāveneva iṭṭhatāya iṭṭhanti. Sammutīti samaññā. Puggalamanāpaṃ nāma saññāvipallāsavasena viparītampi gaṇhāti itarasabhāvatoti āha ‘‘yaṃ ekassa…pe… iṭṭhaṃ kanta’’nti. Idāni taṃ jivhāviññeyyavasena yojetvā dassento ‘‘paccantavāsīna’’ntiādimāha. Idaṃ puggalamanāpanti idaṃ yathāvuttaṃ jivhāviññeyyaṃ viya aññampi evaṃjātikaṃ tena tena puggalena manāpanti gahetabbārammaṇaṃ puggalamanāpaṃ nāma.
123. 色即色所造，属于欲的性质。它们虽如青、黄等色各异不一，皆因色之所依，故眼识得而不越越除，故称『青黄等差别色之色所现』。对于‘那’字，如‘达’字，多时常常，故说‘此即彼时此’，谓心养护、增长为心所悦、心所爱。所谓心所爱的生成，是指该人由心所喜而生，分别为极大量级，由此流转。此人所爱，非独思虑，而是人之作为，因爱而依止，遂遂乐。所谓约定为认同。所谓人所爱，因心识别颠倒故，亦逆反。故说『一人之所好爱』等语。今此人所爱则依缘教口识，故说『依境者』等。此谓人之所爱，依口识理，当如是，且他亦然，因人各不同而喜所异，称为人所爱。
Loke paṭivibhattaṃ natthi, vibhajitvā dassanena lokena madhurajātenapi paṭivibhattaṃ katvā gahetuṃ na sakkuṇeyyāti adhippāyo. Tenāha ‘‘vibhajitvā pana dassetabba’’nti. Dibbakappampīti devalokapariyāpannasadisampi amanāpaṃ upaṭṭhāti uḷārapaṇītārammaṇaparicayato. Majjhimānaṃ pana…pe… vibhajitabbaṃ tesaṃ manāpassa manāpato, amanāpassa amanāpato upaṭṭhānato. Tatthapi iṭṭhāniṭṭhaparicchedo nippariyāyato evaṃ veditabboti dassento āha ‘‘tañca paneta’’ntiādi. Tañca panetaṃ iṭṭhāniṭṭhabhūtaṃ ārammaṇaṃ kāmāvacarajavanesu akusalassa vasena yebhuyyena pavattatīti katvā tattha ‘‘rajjati dussatī’’ti akusalasseva pavatti dassitā. Sesakāmāvacarassapi vasena pavatti labbhateva. Tathā hi taṃ appaṭikūlepi paṭikūlākārato, paṭikūlepi appaṭikūlākārato pavattatīti. Vipākacittaṃ iṭṭhāniṭṭhaṃ paricchindati, na sakkā vipākaṃ vañcetunti. Kusalakammaṃ hi ekantato iṭṭhameva, akusalakammañca aniṭṭhameva, tasmā tattha uppajjamānaṃ vipākacittaṃ yathāsabhāvato pavattatīti.
世间无绝对分割，虽经划分显现，然不得由世人随意取用，故有约定，云『须分明说明』。所谓天界之事，虽似天界，若无爱则不生。中有部分，应细分为爱与无爱、善缘与非善缘。证此，当知爱等事必有终结。谓此终结之爱，在欲出家之人之心起恶，名为‘染污’。虽仍有余欲，然位于彼亦如是。如爱若不同，则起反。识果为好恶界限，不可诳。善业常纯为好，恶业则常为非好，故彼时生之识，依性而现行。
Yaṃ pana sammohavinodaniyaṃ ‘‘kusalakammajaṃ aniṭṭhaṃ nāma natthī’’ti ettakameva vuttaṃ, taṃ pana nidassanamattaṃ daṭṭhabbaṃ. Tena sobhanaṃ akusalakammajampi ekaccānaṃ sattānaṃ iṭṭhanti anuññātaṃ siyā. Kusalakammajaṃ pana sabbesaṃ iṭṭhamevāti vadanti. Tiracchānagatānaṃ kesañci manussarūpaṃ amanāpaṃ, yato te disvāva palāyanti. Manussā ca devatānaṃ rūpaṃ disvā bhāyanti, tesampi vipākaviññāṇaṃ taṃ rūpaṃ ārabbha kusalavipākameva uppajjati, tādisassa pana puññassa abhāvā na tesaṃ tattha abhirati hotīti daṭṭhabbaṃ. Kusalakammajassa pana aniṭṭhassa abhāvo viya akusalakammajassa sobhanassa iṭṭhassa abhāvo vattabbo. Hatthiādīnampi hi akusalakammajaṃ manussānaṃ akusalavipākasseva ārammaṇaṃ, kusalakammajaṃ pana pavatte samuṭṭhitaṃ kusalavipākassa, iṭṭhārammaṇena vomissakattā appakaṃ akusalakammajaṃ bahulaṃ akusalavipākuppattiyā kāraṇaṃ na bhavissatīti sakkā vattuṃ. Idāni tameva vipākavasena iṭṭhāniṭṭhārammaṇavavatthānaṃ vibhāvetuṃ ‘‘kiñcāpi hī’’tiādi vuttaṃ. Tayidaṃ sammutimanāpasaṃvibhāgatthaṃ vuttaṃ, idha pana na tathā vibhattanti āha ‘‘bhagavā panā’’tiādi.
如有人妄说所谓‘善业所生必非恶’者，非也，唯是说，不可据为例证。虽有部分善业之恶相，或许为一部分生命所喜欢。普言善业常为喜欢。然在愚痴世间，有些异形人类，不喜爱人形，因见人即逃。人见天形亦怖，其果识由善业果起，然无福乐，不能生喜。此应知善之恶无，犹如恶之善无。象类之恶业，也是人之恶业果，善业则与之相应。故少许恶业由喜欢之相而出，不成为多恶业因。今应由此果识分辨喜欢与非喜欢。此即约定之喜欢之分别。然于此处不同分，有谓‘世尊云’等文。
So upāsako candanaṅgalagāme jātattā ‘‘candanaṅgaliko’’ti paññāyati, ‘‘candanavilāso’’ti keci. Tassa upāsakassa paṭibhānaṃ udapādīti yojanā. Te rājāno hatappabhe hatasobhe disvāti sambandho. Udakābhisitteti udakena abhisiñcite. Aṅgāre viyāti aṅgārakkhaṇe viya.
一居士本于檀那村出身，名叫“檀那村人”，或云“檀那庄汉”。此居士思维其周围距离，谓之地域距离。王者有水、火相，水为洒，火为护焰。
Kālassevāti pageva. Avigatagandhaṃ taṅkhaṇavikasitatāya. Īdisaṃ vacananti ‘‘acchādesī’’ti evarūpaṃ vacananti.
谓之“只于当页”。不生臭气，尘沙扬扬。此语谓“覆盖”，如是称呼。
Pañcarājasuttavaṇṇanā niṭṭhitā. · 五王经注释完毕。
3. Doṇapākasuttavaṇṇanā3. 施食经注释
§124
124. ‘‘Doṇapākakura’’nti ettha vibhattilopaṃ katvā niddesoti āha ‘‘doṇapākaṃ kura’’nti. Doṇassāti catunnaṃ āḷhakānaṃ, soḷasanāḷīnanti attho. Tadupiyanti tadanurūpaṃ, tassa vuttaparimāṇassa anucchavikanti attho. Pubbeti taṃdivasato purimataradivasesu. Balavāti mahā. Bhattapariḷāhoti bhattasammadahetuko. Assa rañño ubhosu passesu gahitatālavaṇṭā bījanti yamakatālavaṇṭehi. Phāsuvihāranti bhojane mattaññutāya laddhabbasukhavihāraṃ. Bhojanamattaññū hi sukhavihāro hoti. Tenāha ‘‘tanukassa bhavanti vedanā, saṇikaṃ jīrati āyu pālaya’’nti.
124. “做熟饭”意此处省略反转，实曰“做熟饭”。“多达”者，指四季之数，十六季意。此即顺应前文量之说明。曾经过去的一两数日。大指广大。食欲汲汲，为饮食焦虑。马王双目清明，如同种植者以缚扎田间之种籽。是真常住处，以适于计量饮食。适量饮食即是安适。说曰“瘦病有感受，众生衰老须当护持”之意。
Tanukassāti tanukā assa puggalassa, bhuttapaccayā visabhāgavedanā na hontīti attho. Saṇikanti mandaṃ mudukaṃ, aparissayamevāti attho. Jīratīti paribhuttāhāro paccati. Āyupālayanti nirodho avedano jīvitaṃ rakkhanto. Atha vā saṇikaṃ jīratīti so bhojane mattaññū puggalo parimitāhāratāya saṇikaṃ cirena jīrati jaraṃ pāpuṇāti jīvitaṃ pālento.
「粗细」者，谓人之身躯；「身」者，即人之肉体。此意为：以食及因缘而产生的身感苦非真实。所谓「柔软」者，指缓慢而柔弱，如蛙声；「不紧密」者，谓无结实紧密也。所谓「老」者，是因久食而致衰弱的。生命因断灭而终止，护持生命者即无痛灭亡也。抑或以此柔弱谓老者，则指食量稍止之人，因摄受有限饮食而身体柔弱，久远则得衰老，生命由此守护而延续。
Pariyāpuṇitvāti ettha yathā sabbaṃ so pariyāpuṇi, tato parañca yathā paṭipajji, taṃ dassetuṃ ‘‘raññā saddhi’’ntiādi vuttaṃ. Tāvatake taṇḍule hāreyyāsi tadupiyañca byañjananti ānetvā sambandho.
「充分成熟」者，此谓其万事成熟具足，然后转相从彼而至，正如『王与众人共』等语所说。稻谷成熟时，谷秆已结合而生谷，体现出因缘相续关系。
Purisabhāgo esāti majjhimena purisena bhuñjitabbabhāgo eso, yadidaṃ nāḷikodanamattaṃ. Sallikhitasarīratāti bhamaṃ āropetvā ullikhitassa viya sabbapariḷāhavūpasamassa puthulatāpagatasarīrassa. Sīlaṃ samparāyikatthoti vuttaṃ, kuto panettha sīlanti āha ‘‘bhojane’’tiādi. Sīlaṅgaṃ nāma hotīti catupārisuddhisīlassa avayavo eko bhāgo hoti.
「男子部分」意谓应由中年男子食用之部分，是此牛奶之量。所谓体表标记，谓贴近体表且被描绘如图样般散布于净洁无瑕的展开身体之上的纹理。所谓「戒」在经律中谓持续修习之意，此处何以说为戒？乃因「食」等词比喻戒为其一部分。戒节为四净戒的组成部分之一，故名之。
Doṇapākasuttavaṇṇanā niṭṭhitā. · 施食经注释完毕。
4. Paṭhamasaṅgāmasuttavaṇṇanā4. 第一战斗经注释
§125
125. Vedena ñāṇena īhati iriyatīti vedehī, kosalarājabhaginī ajātasattuno mātā, sā kira sampajaññajātikā. Tenāha ‘‘paṇḍitādhivacana’’nti, cattāri aṅgāni etissanti caturaṅginī. Dvinnaṃ rajjānanti kāsikarajjamagadharajjānaṃ antare, so pana gāmo kāsikarajjo.
「知觉」者谓感知。此乃迦毗罗卫国国王之妹，未生怨之母，乃具足正知与觉悟之人。故称「智者之言」，此处将呈现其四部分，故称四段。二种纺织品谓粗布与毛布之间，彼处村庄称为粗布村。
Pāpāti lāmakā nihīnācārā. Mejjati siniyhatīti metti, sā etesu atthīti mittā. Saha ayanti pavattantīti sahāyā. Sampavaṅkanti suṭṭhu onataṃ. Jayakāraṇaṃ disvā āha, tathā hi ‘‘ajja imaṃ rattiṃ dukkhaṃ setī’’ti kālaparicchedavasena vuttaṃ. Verighāto nāma veripuggale satīti āha ‘‘veripuggalaṃ labhatī’’ti.
「恶」者，谓恶劣无赖之人。所谓「朋友」者，指亲近之友。谓伴同往来也。所谓「齐整」者，指正确端正。因见得成功果故谓之，正如『今日夜见苦』语所示，以时段划分而说。所谓「敌人毁扰」者，谓敌对的人，故说其「得玩命之人」。
Paṭhamasaṅgāmasuttavaṇṇanā niṭṭhitā. · 第一战斗经注释完毕。
5. Dutiyasaṅgāmasuttavaṇṇanā五、第二战斗经注释
§126
126.Suṇāthāti ‘‘vatvā’’ti vacanaseso. Upakappatīti sambhavati. Sayhaṃ hotīti kātuṃ sakkā hoti. ‘‘Yadā caññe’’ti ca-kāro nipātamattanti āha ‘‘yadā aññe’’ti. Vilumpantīti vināsaṃ acchindanaṃ karonti. Vilumpīyatīti viluttaparasantakassa asakattā puggalo diṭṭhadhammikaṃ kammaphalaṃ paṭisaṃvedento viya sayampi parena vilumpīyati, dhanajāniṃ pāpuṇāti. ‘‘Kāraṇa’’nti hi maññatīti pāpakiriyaṃ attano hitāvahaṃ kāraṇaṃ katvā maññati. Jayanto puggalo ‘‘idaṃ nāma jināmī’’ti maññamāno sayampi tato parājayaṃ pāpuṇāti. Ghaṭṭetāranti pāpakammavipākaṃ. Kammavivaṭṭenāti kammassa vivaṭṭanena, paccayalābhena laddhāvasarena vivaṭṭetvā vigamitena kammenāti attho.
「听说」者，即「曾说」之语尾。谓可能发生。谓自己能做。谓「当于他者时」之义。谓疲惫毁坏、破裂也。谓见现世报应而内心受感，如同受到他人毁坏，因故而自身亦遭毁坏，失去财富。所谓「原因」者，谓自以为作恶行为会带来利益。成功者自言「这是我征服者」，由此亦遭失败。所谓「器皿破裂」者，是作恶业之果报。谓因业之循环、因缘获果而获得之，破坏除灭此业，与外业无关也。
Dutiyasaṅgāmasuttavaṇṇanā niṭṭhitā. · 第二战斗经注释完毕。
6. Mallikāsuttavaṇṇanā六、玛丽嘉经注释
§127
127.Ekaccāti paṇḍitā sapaññā. Seyyāti varā. Gāthāsukhatthaṃ sasurasaddalopaṃ katvā ‘‘sassudevā’’ti vuttanti āha ‘‘sassusasuradevatā’’ti. Disājeṭṭhakāti catūsupi disāsu jeṭṭhakasīsena hi lokaṃ vadati. Tādisāyāti tathārūpāya medhāvitādiguṇavuttiyā. Subhariyāyāti sukhettabhūtāya sundaritthiyāti attho.
127.「独一」指的是有学识者与智慧者；「上等」指的是最优越者。诗句简明易懂，含有细微讽刺，其说法为“sasurasaddalopa”即“杀死魔神家族的声响”。此处谓之“杀死魔神天神”。“disājeṭṭha”意指四方皆为长老，亦即在四方的长老血脉，世界因之而名闻。此“四方”指具有如同贤哲之智慧等德行的种种品质。至于“Subhariyā”则意谓居于乐土，意指美好女性的涵义所在。
Mallikāsuttavaṇṇanā niṭṭhitā. · 玛丽嘉经注释完毕。
7. Appamādasuttavaṇṇanā七、不放逸经注释
§128
128.Samadhiggayhāti sammā ativiya gahetvā, ñāyena visesato gaṇhitvā. Kārāpakaappamādoti tiṇṇaṃ puññakiriyavatthūnaṃ pavattakaappamādo. Samavadhānanti samavarodhaṃ antogadhaṃ. Upakkhepanti bahi ahutvā pakkhipitabbataṃ. Sesapadajātāni viya ava…pe… dhammā sappadesattā. Appamāde samodhānaṃ gacchanti tassa nippadesattā. Aggaṃ seṭṭhaṃ mahantaṃ sesadhammānaṃappamādo. Paṭilābhakaṭṭhenāti adhigamahetutāya. Lokiyopi samānoti kāmāvacaropi samāno. Mahaggatānuttarānaṃ pubbabhāge pavattaappamādo hi idhādhippeto.
128.“Samadhiggayhāti”表明依正法而极为重视，尤其以智慧专注而取得。所谓“kārāpakaappamādoti”即指对三种功德行为的恰当勤勉。“Samavadhāna”是指注意专一、内心稳固之意，“upakkhepanti”则为放置外在、弃绝不应留恋之事。犹如余足产生的现象，诸法具备完整之迹象。于勤勉者而言，这进至正念的线索；而对于不勤者，则产生疏忽。此勤勉是最大、最崇高的基因，亦是所得根本原因。在世间亦为平等，与欲界行为相同。对于最崇高与最极胜者来说，此前段勤勉乃属此地所宜奉行。
Pasaṃsanti paṇḍitāti yojanā. Appamādassa pāsaṃsabhāve ekantato kattabbatāya pana ‘‘etānī’’tiādinā kāraṇaṃ āha. Imissā yojanāya ‘‘puññakiriyāsū’’ti padassa ‘‘appamatto’’ti iminā sambandho. Yasmā paṇḍitā appamādaṃ pasaṃsanti, yasmā ca puññakiriyāsu appamatto ubho atthe adhiggaṇhāti, tasmā āyuādīni patthayantena appamādova kātabboti. Dutiyayojanāya pana paṇḍitā appamādaṃ pasaṃsanti. Kattha? Puññakiriyāsu. Kasmāti ce? Appamattotiādi. Tenāha ‘‘yasmā…pe… attho’’ti. Atthapaṭilābhāti diṭṭhadhammikādihitapaṭilābhā.
128(续)。「赞叹有学者」含意为一种范围的度量。关于赞叹勤勉，应独专不杂是必行之事，故称“这些”等词作为原因。此范围即与“功德行为”中“勤勉”一词相关。因有学者称赞勤勉，是因勤勉对于功德行为和功德的获得均有依止。所以又以延伸范围——学者赞叹勤勉，究竟所在何处？即功德行为中。何以如此？因有“勤勉”等义。于是说“因为……故……”之理。功德之获得，乃根据因果，具有当面对法之正利益。
Appamādasuttavaṇṇanā niṭṭhitā. · 不放逸经注释完毕。
8. Kalyāṇamittasuttavaṇṇanā8. 善友经注释
§129
129. Sīlādiguṇasamannāgato kalyāṇo bhaddako mitto etassāti kalyāṇamitto, tassa dhammo kalyāṇamittasseva svākhāto nāma hoti sutvā kattabbakiccassa sādhanato. Tenāha ‘‘atthaṃ pūretī’’ti. Itarassāti pāpamittassa. Tenāti atthapūraṇena. Etanti ‘‘so ca kho kalyāṇamittassā’’ti etaṃ vacanaṃ. Desanādhammoti pariyattidhammo. So hi kalyāṇamittato paccakkhato laddhabbo, itare tadupanissayā paccattapurisakārehi, tena laddhabbo kalyāṇamittoti evamattho gahetabbo. Sāvakabodhisattavasena hesā desanā āgatā. Na hi sesabodhisattānaṃ paropadesena payojanaṃ atthi.
129.具备戒等美德者即是善友、幸运之友，此即“善友”之义。佛法则是善友之法，自然为学修与落实之依止。故曰“充实其义”。所谓他者，即恶友。此即以补充意义作解。意谓“他亦是善友”，所言即此。诠释此处“善友所说法”，即传授教法也。善友教法需从他处依缘而得，亦即个人对人的作用而成。此称为“善证道者”。如佛陀所说，善友与佛道众生密切相关。无余证道者仅仅提倡旁人，实无益于彼方利益。
Upaḍḍhaṃ kalyāṇamittatoti brahmacariyaṃ carantassa upaḍḍhaguṇo kalyāṇamittato laddhabbo. Upaḍḍhaṃ paccattapurisakāratoti itaraṃ upaḍḍhaṃ ñāṇaṃ paṭipajjantassa attano purisakārato. Lokepi pākaṭoyamattho ‘‘ācariyato upaḍḍhaṃ, paccattapurisakārato upaḍḍhaṃ laddhabbā tevijjatā’’ti, tasmā thero tathā cintesi. Nippadesanti anavasesato. Tatoti kalyāṇamittato. Upaḍḍhaṃ āgacchatīti upaḍḍhaguṇo paṭipajjantaṃ upagacchati. Bahūhi purisehi. Vinibbhogo vivecanaṃ natthi ekajjhaṃ atthassa vivecetuṃ asakkuṇeyyattā. Esāti paratoghosapaccattapurisakārato ca sijjhamāno attho. Ettakanti ettako bhāgo. Yadi na sakkā laddhuṃ, atha kasmā upaḍḍhanti vuttanti āha ‘‘kalyāṇamittatāyā’’tiādi. Sammādiṭṭhiādīsu na sakkā laddhuṃ. Asakkuṇeyye sakalampi na sambhavati paratoghosamattena tesaṃ asijjhanato, padhānahetubhāvadīpanatthaṃ pana ‘‘sakalamevā’’ti vuttaṃ. Pubbabhāgapaṭilābhaṅganti pubbabhāge paṭiladdhabbakāraṇaṃ kalyāṇamittassa upadesena vinā tena uttari visesato aladdhabbato. Atthatoti paramatthato. ‘‘Kalyāṇamittaṃ…pe… cattāro khandhā’’ti vatvā sutvāti attho. Te pana sīlādayo saṅkhārakkhandhapariyāpannāti āha ‘‘saṅkhārakkhandhotipi vadantiyevā’’ti.
“受持善友”谓守护戒律而生活者，因戒而获善友，这是守持善友。依个人来护持，则是遵循智慧而行。世人亦明白其意谓“从师长处有所守护，由个人来守护”，因此长老如是思维。所谓“净除”意为无遗漏。此即由善友护持。所谓“受持来到”是指护持美德者由善友而兴盛。由多人护持。若心不净，无从专注一事以辨明法义。此“esāti”意旨通过多于一人，以个人效力作为归依。若无法单独得此，则何以称为“受持”呢？因为在正见等教义中无法单独获得。个人不堪负担，合起来亦难由于他人共同清洁而实现。这即导引起勤苦功夫现起“所有皆”的意义。所谓过去得失，是指过去所获善友通过教诲而得以补益；无此则无法获更上究竟利益。所谓“义”者，乃无上义理。所谓“善友……四蕴”等句，意谓此处说的是具足戒法等所摄的蕴集。
Māhevanti mā aha evanti chedo, ahāti nipātamattaṃ, māti paṭisedhe nipāto. Tenāha ‘‘mā evaṃ abhaṇī’’ti. ‘‘Māhevaṃ ānandā’’ti vadato bhagavato imasmiṃ ṭhāne tādisassa nāma te, ānanda, kalyāṇamittaguṇe sevato vattuṃ yuttaṃ ayāthāvatoti dhammabhaṇḍāgārikassa yathābhūtaguṇakittanamukhena paṭikkhepo yuttoti dassento ‘‘bahussuto’’tiādimāha. Idanti idaṃ vacanaṃ bhagavā āhāti sambandho. Sakalameva hīti ettha hi-saddo hetuattho. Tena ‘‘māheva’’nti tassa paṭikkhepassa kāraṇaṃ jotitaṃ, na sarūpato vuttaṃ. ‘‘Kalyāṇamittasseta’’ntiādinā pana taṃ sarūpato dassitanti āha ‘‘idāni…pe… ādimāhā’’ti. Pāṭikaṅkhitabbanti icchanaṭṭhena pāṭikaṅkhitabbaṃ, na paṭikaṅkhānimittenāti āha ‘‘avassaṃbhāvīti attho’’ti.
「莫」意谓禁止；「非」意谓灭除；「莫违」是命令不要违背。由此引申所谓“莫如此所说”之意。佛陀在此地说话者，是基于对善友德行之正确理解。修学者引用佛语，正如意图实相之功能名号，所作说明是应当摒除错误。故曰“多闻者”等。此言是世尊之所说，因正确指出而非伪说。由“善友……”等语亦言明此义。谓现时展开者，即为如是导师的应当所提出教义。学者应当依此断除妄心，而不是因无由的疑虑而生起戒禁，因此谓“无可违者”。
Idhāti antogadhāvadhāraṇapadaṃ, idhevāti attho. Imasmiṃyeva hi sāsane ariyamaggabhāvanā, na aññattha. Ādipadānaṃyevāti tasmiṃ tasmiṃ vākye ādito eva vuttasammādiṭṭhiādipadānaṃyeva. Sammādassanalakkhaṇāti catunnaṃ ariyasaccānaṃ pariññābhisamayādivasena sammadeva dassanasabhāvā. Sammāabhiropanalakkhaṇoti nibbānasaṅkhāte ārammaṇe sampayuttadhamme sammadeva āropanasabhāvo. Sammāpariggahaṇalakkhaṇāti musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato pariggāhakasabhāvā sammāvācā siniddhabhāvena sampayuttadhamme sammāvācāpaccayaṃ subhāsitasotārañca puggalaṃ pariggaṇhātīti sammāpariggahaṇalakkhaṇā. Yathā kāyikakiriyā kiñci kattabbaṃ samuṭṭhāpeti, sayañca samuṭṭhahanaṃ ghaṭanaṃ hoti, tathā sammākammanta saṅkhātā viratipīti samuṭṭhāpanalakkhaṇā daṭṭhabbā, sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhāpanaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Jīvamānassa sattassa, sampayuttadhammānaṃ vā, jīvitappavattiyā ājīvasseva vā suddhi vodānaṃ. Yathā uppannuppannānaṃ vajjānaṃ dhammena pahānānuppādaatthalābhādiparivuḍḍhi hoti, evaṃ sampayuttānaṃ paggahaṇasabhāvoti sammāpaggahalakkhaṇo sammāvāyāmo. Kāyavedanācittadhammesu subhasukhaniccaattagāhānañca vidhamanavasena sammāpatiṭṭhānasabhāvāti sammāupaṭṭhānalakkhaṇā sammāsati. Sampayuttadhammānaṃ sammā samādahanaṃ ekaggatākaraṇaṃ sabhāvo etassāti sammāsamādhānalakkhaṇo sammāsamādhi. Tīṇi kiccāni honti paṭipakkhadhammesu , ārammaṇadhammesu, sampayuttadhammesu ca ekasmiṃyeva khaṇe pavattivisesabhūtāni. Idāni tāni sarūpato dassetuṃ ‘‘seyyathida’’ntiādi vuttaṃ. Saddhinti iminā ‘‘aññehī’’ti vuttakilesā micchādiṭṭhiyā saha ekaṭṭhā vā anekaṭṭhā vāti dasseti. Pajahati pahāya naṃ paṭivijjhati. Nirodhanti nibbānaṃ ārammaṇaṃ karoti sacchikiriyāpaṭivedhena paṭivijjhati.
此处谓「安陀迦达伐达罗」一词，意谓『在此』；『义』则为本义。唯有在此教法中，才有圣道的修习，别无他义。所谓「诸始词」，乃指在各句中所说之一切—特别是始言正见等—的句首词。所谓「正见相」是指对四圣谛之圆满通达等，令其正确显现的性质。所谓「正标施相」，即是指对称为涅槃境界的依止事物，身心等诸法正当结合，故称为正应加持的特性。所谓「正摄受相」，则是指对于谤语等不善语义的放弃，并对相应善语如实摄受，由此摄受特性令善语净化，令受教者能善闻法，故称正摄受相。譬如身业所造之事皆有显发，如卧息时也有所生起，故应见此为善业显发相。正业即为禁戒所约束的行为，正摄受相犹如显发相之对治，能殊胜断除诸恶行。活者身心诸法因业相续而兴盛，正摄受使如是转境显著。譬如生死轮回中因业增加，善行亦复增大，正摄受即是对此善摄受力；故名正摄受相。对身受心法中善恶苦乐之用离别契合，正念相即是离乱而相依住止。对身心相续法的正当调治与专注，谓之正定相。修行中有三事需同时周全，分别是正业、正所缘及正摄受，三者须一时俱全发生，此理犹如「诸如是」等文所示。所谓「信」，即表示『放弃』邪见及诸烦恼中，联合一切，或不联合一切邪见。谓弃弃相，谓弃而不破相。谓『灭谛』，即涅槃之依止能达悉知的理实，谓悟了相，可得证知。
Na kevalaṃ maggadhammā vuttanayeneva, atha kho aparenapi nayena veditabbāti dassento ‘‘apicā’’tiādimāha. Nānākhaṇā punappunaṃ uppajjanato. Nānārammaṇā aniccānupassanādibhāvato. Ekakkhaṇā sakideva uppajjanato. Ekārammaṇā nibbānavisayattā. Cattāri nāmāni labhati pariññābhisamayādivasena pavattiyā. Tīṇi nāmāni labhati kāmasaṅkappādīnaṃ pahānavasena pavattiyā. Paṭipakkhapahānavasena hissa nāmattayalābho. Esa nayo sesesupi. Viratiyopi honti cetanāyopi pubbabhāgepi vikkhambhanavasena pavattanato. Maggakkhaṇe pana viratiyova paṭipakkhasamucchindanassa maggakiccattā. Na hi cetanā maggasabhāvā. Sammappadhānasatipaṭṭhānavasenāti catubbidhasammappadhānacatubbidhasatipaṭṭhānavasena cattāri nāmāni labhati anuppannākusalānuppādanādīnaṃ kusalānañca vaḍḍhanato. Pubbabhāgepi maggakkhaṇepīti yathā pubbabhāge paṭhamajjhānādivasena nānā. Evaṃ maggakkhaṇepi. Na hi ekopi ca maggasamādhi paṭhamajjhānasamādhiādināmāni labhati sammādiṭṭhiādīnaṃ viya kiccavasena bhedābhāvato. Tenāha ‘‘maggakkhaṇepi sammāsamādhiyevā’’ti.
不仅仅是对道谛法的陈述，后面还应以其他方式领悟，因此称「亦复」等。此法于无数时相中反复生起，于多种所缘因缘中，由无常等观相演变。某一时刻只此一现起，或一所缘在涅槃境中专注，故得四名，即「圆满通达等」所示的时相。舍弃欲念三名，随舍弃对治得三名。舍弃对治名实际上即是精进。此乃余余法亦然。戒律及意志意念等前分阶段皆伴有宽缓变化。于道果时唯有舍弃，故道果修行甚为紧要。意志非道之本质。由于具足正精进并行四正勤四念处，故由四正勤得四名，生起诸善无上诸善，圆满增长。前分阶段谓修习禅那等不同。道果阶段亦同。道果禅定非仅限于初禅等一禅定名目，亦无差别，因此宣曰「道果中亦唯有正定」。
Ñatvā ñātabbāti sambandho. Vuddhi nāma vepullaṃ bhiyyobhāvo punappunaṃ uppādo evāti āha ‘‘punappunaṃ janetī’’ti. Abhinibbattetīti abhivaḍḍhaṃ pāpento nibbatteti. Vivittatāti vivittabhāvo. So hi vivecanīyato viviccati, yaṃ viviccitvā ṭhitaṃ, tadubhayampi idha vivittabhāvasāmaññena ‘‘vivittatā’’ti vuttaṃ. Tesu purimo vivecanīyato viviccamānatāya viviccanakiriyāya samaṅgī dhammasamūho tāya eva viviccanakiriyāya vasena vivekoti gahito. Itaro sabbaso tato vivittasabhāvatāya. Tattha yasmiṃ dhammapuñje sammādiṭṭhi pavattati, taṃ yathāvuttāya viviccamānatāya vivekasaṅkhātaṃ nissāyeva pavattati, itaraṃ pana taṃninnatātaṃārammaṇatāhīti vuttaṃ ‘‘vivekaṃ nissitaṃ, viveke vā nissita’’nti.
「了知而应了知」意谓彼即关联。所谓增长，即谓广大而更加广大，反复生起故谓曰「再生」。所谓「阿比宁那他」，意为增长的恶业生起。所谓「独处」，则非共处，彼乃为分别思维后而起。此处叫「独处」，谓彼专注而立已知，彼处及彼处所的整体俱以此观察分别之行为存在，此即名为「独处」。另外处所全然与此不同，因此除彼各别观察对应之所成，如此文谓「依独处，以独处为依」。
Yathā vā vivekavasena pavattaṃ jhānaṃ ‘‘vivekaja’’nti vuttaṃ, evaṃ vivekavasena pavattā sammādiṭṭhi ‘‘vivekanissitā’’ti daṭṭhabbā. Nissayo ca vipassanāmaggānaṃ vasena maggaphalānaṃ veditabbo. Asatipi tāsaṃ pubbāparabhāve ‘‘paṭiccasamuppādo’’ti ettha paccayānaṃ samuppādanaṃ viya abhinnadhammādhārā nissayabhāvanā sambhavanti. Tassa tadaṅga-samucchedanissaraṇavivekanissitataṃ vatvā paṭippassaddhivivekanissitatāya avacanaṃ ariyamaggabhāvanāya vuccamānattā. Bhāvitamaggassa hi ye sacchikātabbā dhammā. Tesaṃ kiccaṃ paṭippassaddhiviveko. Ajjhāsayatoti ‘‘nibbānaṃ sacchikarissāmī’’ti mahantaajjhāsayato. Yadipi hi vipassanākkhaṇe saṅkhārārammaṇaṃ cittaṃ, saṅkhāresu pana ādīnavaṃ suṭṭhu, disvā tappaṭipakkhe nibbāne ninnatāya ajjhāsayato nissaraṇavivekanissito hoti, uṇhābhibhūtassa puggalassa sītaninnacittatā viya. Keci pana ‘‘yathā sabhāvato, yathā ajjhāsayato nissaraṇavivekanissitatā, evaṃ paṭippassaddhivivekanissitatāpi siyā’’ti vadanti. Yadaggena hi nibbānaninnatā siyā, tadaggena phalaninnatāpi siyā ‘‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja vihareyya’’nti ajjhāsayasampattiyā bhāvato. Yasmā pahānavinayo viya rāganirodhopi idhādhippetavivekena atthato nibbisiṭṭho, tasmā vuttaṃ esa nayo virāganissitādīsūti. Tenāha ‘‘vivekatthā eva hi virāgādayo’’ti.
譬如因独处而生起之禅定，称之为“独处生起”。如是禅定起于独处，正见亦应寄托于独处。依智见道之结果所成之明理，须以断除构成为缘而观。其初转变略称为「缘起」，所谓缘起即是缘与被缘之相续，而其果类即是断除与解脱之所依。故曰「截断之缘，脱离之缘，以独处为缘」谓曰。此法视为圣道修习之谓。修行者若证得，谓之断除生死强盛。所谓大志，即谓誓言，将成就涅槃大志。虽于慧观时见受、想、行起初为根本，见数相长俱，应趋向涅槃之依止大志。如炽热人得凉水心安静者。但或谓之「若依本性、若依大志许能成涅槃之断除」，此说亦被认可。因断除乃为放弃贪爱等最胜缘起，故曰「断除为离欲等之依」。
Vossaggasaddo pariccāgattho pakkhandanattho cāti vossaggassa duvidhatā vuttā. Vossajjanañhi pahānaṃ, vissaṭṭhabhāvena nirāsaṅkapavatti ca, tasmā vipassanākkhaṇe tadaṅgavasena, maggakkhaṇe samucchedavasena paṭipakkhassa pahānaṃ vossaggo, tathā vipassanākkhaṇe taṃninnabhāvena, maggakkhaṇe ārammaṇakaraṇena vissaṭṭhasabhāvatā vossaggoti veditabbaṃ. Tenevāha ‘‘tattha pariccāgavossaggo’’tiādi. Ayaṃ sammādiṭṭhīti ayaṃ missakavasena vuttā sammādiṭṭhi. Yathāvuttena pakārenāti tadaṅgappahānasamucchedappahānapakārena taṃninnatadārammaṇakaraṇappakārena ca.
「舍弃语」，意为放下弃除；「周边语」意为附带语；「反对语」为违逆之意。此处说舍弃有二类：一是放弃；二是透彻无疑地施行。因此于慧观境时为断除依，及道果时为舍弃依，即为舍弃之义。故曰「彼即周边舍弃」。于此说即是正见。所谓「适宜具足」，谓舍弃伴随断除俱至，以及舍弃依止的令缘消除。
Pubbe vossaggavacanasseva atthassa vuttattā āha ‘‘sakalena vacanenā’’ti. Pariṇamantaṃ vipassanākkhaṇe, pariṇataṃ maggakkhaṇe. Pariṇāmo nāma idha paripākoti āha ‘‘paripaccantaṃ paripakkañcā’’ti. Paripāko ca āsevanalābhena laddhasāmatthiyassa kilese pariccajituṃ nibbānaṃ pakkhandituṃ tikkhavisadabhāvo. Tenāha ‘‘aya’’ntiādi. Esa nayoti yvāyaṃ nayo ‘‘vivekanissita’’ntiādinā sammādiṭṭhiyaṃ vutto, sesesu sammāsaṅkappādīsupi eseva nayo, evaṃ tattha netabbanti attho. Paṭiccāti nissāya. Jātisabhāvāti jāyanasabhāvā. Sakaloti anavaseso, sabboti attho. Na koci maggo sāvaseso hutvā sambhavati. Heṭṭhime magge uppanne uparimo uppanno eva nāma anantarāyena uppajjanato. Vavassaggattheti vacasāyatthe. Vaṇṇayantīti guṇavaṇṇanavasena vitthārenti.
早已由舍弃辞句所说之义，谓之‘全面具足’。渐渐成熟于慧观中，成熟于道果时。成熟意指圆满所得，谓曰“圆满成熟”。成熟即能借助净受用之得，除灭烦恼、舍弃分别而达涅槃之锐利澄净。故曰「此」诸文。此为导引。谓曰“依止独处正见”等光德之法。以此引导所说正见及其余正思维亦当以此为导，谓不可另行。谓「依止」。所谓“生起之性”，谓生成之性；“一切”，谓全体之义。无一法道得无碍而著生。初分所生，即上分随后之生，彼此无间不断。谓曰「经年之时」。谓释义谓彰其细说也。
Kalyāṇamittasuttavaṇṇanā niṭṭhitā. · 善友经注释完毕。
9. Paṭhamaaputtakasuttavaṇṇanā9. 第一无子经注释
§130
130. Diva-saddo divā-saddo viya divasapariyāyo, tasmā visesanabhāvena vuccamāno divasaddo atthavisesaṃ dīpetīti āha ‘‘divasassa divā’’tiādi. Saṃ vuccati dhanaṃ, tassa patīti sampati, dhanasāmiko, tassa hitāvahattā sāpateyyanti āha ‘‘sāpateyyanti dhana’’nti. Tassa gehe katākatabhaṇḍassa atibahubhāvato vimhayappatto rājā ‘‘ko pana vādo’’ti āha. Kāḷalohaṃ nāma ayophalaṃ. Kacchapādirūpehipi sovaṇṇādīni ṭhapenti. Sakuṇḍakabhattanti sakuṇḍehi vā sathusehi vā pakkabhattaṃ. Bilaṅgaṃ vuccati dhaññabilaṅgaṃ, āranālantipi vuccati, taṃ dutiyaṃ assāti bilaṅgadutiyaṃ. Tañhi kañjito nibbattattā kañjikaṃ nāma. Tīhi pakkhehi vatthakhaṇḍehi katanivāsanaṃ tipakkhavasanaṃ. Tenāha ‘‘tīṇi…pe… nivāsana’’nti.
130. “昼音”如同“白昼之音”及“日的周转”，因此因其特别的意义称为“日音”，意谓揭示日之不同之义。『萨姆』一词原指财富，继而指其积累、所有者。因其利益广泛，故有“财富增长”之说。因家中过于多的器具使国王忧虑，故问“此事如何？”所谓“黑铁”是无果之铁。诸如龟类等形状的金银器皿能安放。所谓“沙昆达卡饭”指用沙昆达叶或刺桐叶包裹的食物。所谓“比兰嘎”指谷类杂粮，又称“谷籽”，次阿释意为“第二谷籽”。因其纤细而得名“纤细谷籽”。三瓣的布片称为“三瓣衣服”，因此称“三个……衣服”。
Asanto nīco purisoti asappurisoti āha ‘‘lāmakapuriso’’ti. Kammassa nibbattabhāvena otaraṇatāya phalaṃ aggaṃ nāma, uparibhūmigatattā uddhaṃ aggaṃ assāti uddhaggikaṃ. Dakkhiṇanti dānamāha. Saggo nāma kāmabhavūpapattibhavo, tassa nibbattanato ‘‘saggassa hitā’’ti vuttaṃ. Tatrupapattijananatoti tatra upapattiyā jananato, uppādanatoti attho.
“不安定、卑劣的人”称为“不善人”；又称“懒人”。“业力生起”的意义上，低处为“底”，高处为“顶”，故称“顶端”。“南方”是施舍之意。所谓“天堂”，指欲界诸天之生命现象，因其生灭，故言“天堂之利益”。“生起与生育”意指生起、产生。
Setaṃ udakaṃ etissāti setodakā. So yena bhāvena yattha pākaṭataro hutvā dissati, taṃ dassetuṃ ‘‘vīcīnaṃ bhinnaṭṭhāne’’ti āha. Sukhotaraṇaṭṭhānatāya kaddamādidosavirahato ca sundaratitthā. Taṃ apeyyamānanti taṃ udakaṃ kenaci aparibhuñjiyamānaṃ. Attanā kattabbakiccakaroti attanā kātabbakammasaṅkhātakiccakaro, paribhogavasena ceva saṅgahetabbasaṅgaṇhanavasena ca niyojakoti attho. Kusalakiccakaroti attanā kātabbapuññakaro.
“白水”名为“白水”，又称“清澈水”。水依其显现的状态和特征被称为“破碎道路”，意为水流明显断续之处。具有“干燥地带”和“无尘美好道路”之意。所谓“不可喝之物”是指某些水质被他人占用。自他双重职责被称为“自做业者”，同时也是作为使用者的管理者。称为“善行者”，即自行作福德业者。
Paṭhamaaputtakasuttavaṇṇanā niṭṭhitā. · 第一无子经注释完毕。
10. Dutiyaaputtakasuttavaṇṇanā10. 第二无子经注释
§131
131.Piṇḍapātenāti sahayoge karaṇavacanaṃ. Paṭipādanaṃ tena saha yojananti āha ‘‘piṇḍapātena saddhiṃ saṃyojesi, piṇḍapātaṃ adāsīti attho’’ti. ‘‘Paṇītabhojanaṃ bhuñjitvā’’ti vuttaṃ, pāḷiyaṃ pana ‘‘kaṇājakaṃ bhuñjati bilaṅgadutiya’’nti. Taṃ taṃ pavattitaṃ yebhuyyavasena vuttanti daṭṭhabbaṃ. Idāni ‘‘imassa seṭṭhissa kassaci samaṇassa vā brāhmaṇassa vā dethā’’ti vacanaṃ na sutapubbaṃ, yasmā paccekabuddhā nāma attano guṇānubhāvehi loke pākaṭā sañjātā eva honti, tasmā seṭṭhibhariyāya ‘‘na yassa vā tassa vā’’tiādi cintitaṃ. Tathā hi tesaṃ dentāpi sakkaccaṃ yebhuyyena paṇītameva denti. Nāsāpuṭaṃ pahari attano ānubhāvena. So luddhatāya ‘‘bahu vata dhaññaṃ mamassā’’ti cittaṃ saṃyametuṃ sandhāretuṃ asakkonto.
131. “供养”作为合成动词，表明协同完成一事。正因共同行动而称“以供养相连”、“授以供养”之意。经文云“享用好食”，巴利文稍异曰“纤细谷籽享用”，是分别记述。此为依照不同差别分别阐述，宜当留意。此时“此境界中，当有所求者”（指仙人）之言尚未曾闻。因缘觉者们本为世间显现的德行体现，故对领主夫人言“非其所与，非其所有”而有所思索。同样，给予者虽然少数，但仍因少光而赠与最珍贵者。未开口呵斥，自心因“我有众多财富”而难以安抚、控制心念。
Vippaṭisāruppannākāraṃ dassetuṃ ‘‘varameta’’ntiādi vuttaṃ. ‘‘Imassa samaṇassa piṇḍapātaṃ dehī’’ti vadato na ekāya eva javanavīthiyā vasena atthasiddhi. Atha kho tattha ādito pavattajavanavāropi atthi majjhe pavattajavanavāropi, taṃ sandhāyāha ‘‘pubbapacchimacetanāvasenā’’ti. Ekā cetanā dve paṭisandhiyo na detīti ettha sāketapañhavasena nicchayo veditabbo. Cuddasannaṃ cetanānaṃ pubbe puretaraṃ katattā purāṇaṃ.
为显现不完美的形状而言“应当做此”等。称“为此行乞者授供养”，非单凭一道街巷之居住方能成功。其次，在此基点之上确实有起始的街巷叠加。故言“由前后意念交织而成”。一个意念无法形成两端接续，依此理应由沙盖德问题中得出结论。轻微不纯之意念其先后行使即为原始。
Parigayhatīti pariggahoti āha ‘‘pariggahitaṃ vatthu’’nti. Anvāya upanissāya jīvantīti anujīvino. Sabbametanti dhanadhaññādisabbaṃ etaṃ yathāvuttapariggahavatthuṃ. Nikkhippagāminanti nikkhipitabbatāgāminaṃ. Nikkhipitabbasabhāvaṃ hotīti āha ‘‘nikkhippasabhāva’’nti. Pahāya gamanīyanti ayamettha atthoti āha ‘‘pariccajitabbasabhāvamevā’’ti.
所谓“武装”即为“装备”，意谓“被装备的场所”。依赖因缘、维持生命称为“养活”。“一切”指财宝谷物等一切之物，此即依照本义“装备场所”。“存入而返者”指可存放之义。存在存放属性故称“具有存放属性”。放弃后即能往返，这即为“一旦舍弃则能去往”之义。
Dutiyaaputtakasuttavaṇṇanā niṭṭhitā. · 第二无子经注释完毕。
Dutiyavaggavaṇṇanā niṭṭhitā. · 第二品注释终了。
3. Tatiyavaggo
3. 第三品
1. Puggalasuttavaṇṇanā一、人经注释
§132
132. ‘‘Nīce kule paccājāto’’tiādi appakāsanabhāvena tamatīti tamo, tena tamena yuttoti tamo puggalo vuccati, taṃyogato puggalassa tabbohāro yathā ‘‘maccherayogato macchero’’ti. Tasmā tamoti appakāsanabhāvena tamo tamabhūto andhakāro viya jāto, andhakārattaṃ vā pattoti attho. Vuttalakkhaṇaṃ tamameva paramparato ayanaṃ gati niṭṭhā etassāti tamaparāyaṇo, tamaparāyaṇataṃ vā pattoti attho. Ñāyenapi tamaggahaṇena khandhatamova kathito, na andhakāratamo. Khandhatamoti ca sampattirahitā khandhapavattiyeva daṭṭhabbā. ‘‘Ucce kule paccājāto’’tiādi pakāsanabhāvena jotetīti joti, tena jotinā yuttotiādi sabbaṃ tame vuttanayeneva veditabbaṃ. Itare dveti jotitamaparāyaṇo jotijotiparāyaṇoti itare dve puggale.
“生于微贱家族”等语为轻蔑的涵义，故称为『昏暗』。以此为义谓此人陷于昏暗，且如同鱼附着于鱼的结缔物一般，称为昏暗的者。因其由轻蔑之故而生，故名为昏暗，如黑暗般而生，意谓其处于黑暗状态。此昏暗之义，乃世代相承的法门、去向归属，故名为昏暗归趣。透过智慧加以称之，谓其为失去成就的断绝者，不为黑暗乃因断绝即为无成就也。不全无成就者，应当见为暂时的断绝而已。类似地，“生于显赫家族”等词语具有光明照耀之义，且称之为属于光明者，由光所伴随。由此可知，所谓光明等义，均应依此上下文来辨识。其它则分为二类：一为属于光明之者，另一为不属于光明之者，称为光明与非光明之分别。
Veṇuvettādikehi peḷādikārakā vilīvakārakā. Migamacchādīnaṃ nisādanato nesādā, māgavikamacchabandhādayo. Rathesu cammena hananakaraṇato rathakārā cammakārā vuttā. ‘‘Pu’’ iti karīsassa nāmaṃ, taṃ kusenti apanentīti pukkusā, pupphachaḍḍakā. Dubbaṇṇoti virūpo. Okoṭimakoti ārohābhāvena heṭṭhimakoṭiko, rassakāyoti attho. Tenāha ‘‘lakuṇḍako’’ti. Laku viya ghaṭikā viya ḍeti pavattatīti hi lakuṇḍako, rasso. Kaṇati nimīlatīti kāṇo. Taṃ panassa nimīlanaṃ ekena akkhinā dvīhipi vāti āha ‘‘ekakkhikāṇo vā ubhayakkhikāṇo vā’’ti. Kuṇanaṃ kuṇo, hatthavekallaṃ, so etassa atthīti kuṇī. Khañjo vuccati pādavikalo. Heṭṭhimakāyasaṅkhāto sarīrassa pakkho padeso hato assāti pakkhahato. Tenāha ‘‘pīṭhasampī’’ti. Padīpe padīpane etabbaṃ netabbanti padīpeyyaṃ, telakapallādiupakaraṇaṃ. Vuttanti aṭṭhakathāyaṃ vuttaṃ.
『竹箭』等名为“飞箭”的制造者，即制造飞射箭矢的手工业者。『鱼鹿』等动物因所居处而未被称为器作者，如渔夫之渔网结绳者等。车夫是因驾驭车而被称为车匠与车夫。『普』为蜜蜂名称，因取蜜而闻名，故谓之“密采者”。『花覆』是以花为覆盖者（比喻）。“Dubbaṇṇo”意指形态丑陋。“Okoṭimako”依生长方向，意为下垂似刺者，故名“lakuṇḍako”，即如钩状器皿形状。『Kaṇati』谓耳朵，有晦蔽之义，此晦蔽如同容纳一眼或二眼，故谓“单眼或双眼”。“Kuṇana”指一手手掌宽广，诠释“Kuṇī”。“Khañjo”谓足部畸形。所谓“heṭṭhimakāyasaṅkhāto”，谓身体局部受到打击损伤。此即“pīṭhasampi”称法。谨慎解读，不可以明灯照明为义，应指油灯相关的器具。据此种说，大略具足此义。此诸义在论释中有详细说明。
Āgamanavipattīti āgamanaṭṭhānavasena vipatti āgamo etthāti katvā. Pubbuppannapaccayavipattīti paṭhamuppannapaccayavasena vipatti. Caṇḍālādisabhāvā hissa mātāpitaro paṭhamuppannapaccayā, paṭhamuppattiyā vā paccayā, tehevassa vipatti eva, na sampatti. Pavattapaccayavipattīti pavatte sukhapaccayavipatti. Tādise nihīnakule uppannopi koci vibhavasampanno siyā, ayaṃ pana duggato durūpo hoti. Ājīvupāyavipattīti ājīvanupāyavasena vipatti. Sukhena hi jīvikaṃ pavattetuṃ upāyabhūtā hatthisippādayo imassa natthi, pupphachaḍḍakasilākoṭṭanādikammaṃ pana katvā jīvikaṃ pavatteti. Tenāha ‘‘kasiravuttike’’ti. Attabhāvavipattīti upadhivipatti. Dukkhakāraṇasamāyogoti kāyikacetasikadukkhuppattiyā paccayasamodhānaṃ. Sukhakāraṇavipattīti sukhapaccayaparihāni. Upabhogavipattīti upabhogasukhassa vināso anupaladdhi. Joti ceva jotiparāyaṇabhāvo ca sukkapakkho.
所谓“来处相遇的失败”，即以来临住所为缘，谓为失败或不利。所谓“先现缘失败”，即以上一现起因缘而成失败。贱贱之族的性状，其亲属为起初缘，彼等即为境遇的失败，而非利益。所谓“当进缘失败”，即以行动为缘造成的失败与幸运。譬如此际出身微贱家族，虽有人尚有财富，此即属劣道的恶劣景況。所谓“生计方法失败”，即以谋生之道为缘的失败。如没有用双手或双脚劳动而得食时，其谋生方式随之阻断，但若做花的覆盖、石头堆砌等事业，生计犹可为。此即称作“kasiravuttikā”等。所谓“自性失败”，即依支撑物的破坏。所谓“苦因结合”，即身心苦之产生因缘的消退。所谓“乐因失败”，即因乐境界起的丧失。所谓“享受失败”，则是快乐享用的消灭或缺乏。光明及光明归趣均为快乐的依据。
Dasahi akkosavatthūhīti lakkhaṇavacanaṃ etaṃ yathā ‘‘yadi me byādhitā honti, dātabbamidamosadha’’nti, tasmā dasahi akkosavatthūhi, tattha vā yena kenaci paribhāsatīti attho. Ekaggacittoti dānaṃ dātuṃ apekkhitatāya samāhitacitto.
谓“十种呵斥事由”，此为特征语，如‘若我患病，应当给予此药’等语，谓应付各种呵斥事由。因或因某者而被概括说明。专心一意者，则是指为给予布施而心志专注。
Puggalasuttavaṇṇanā niṭṭhitā. · 人经注释终了。
2. Ayyikāsuttavaṇṇanā二、祖母经注释
§133
133.Jarājiṇṇāti jarāya jiṇṇā. Tena pākaṭajarāya matthakappattimāha. Vayovuḍḍhāti vayasā vuḍḍhā. Tena pacchimavayassa osakkasampavattiṃ vadati. Jātimahallikāti jātimahattagatā. Cirakālaṃ atikkantāti dve tayo rājaparivaṭṭe vītivattā. Vayo-saddo sādhāraṇavacanopi jiṇṇasaddasannidhānato osānavayaṃ eva vadatīti āha ‘‘pacchimavayaṃ sampattā’’ti. Ayyikāti mātāmahiṃ sandhāya vadati. Hatthī eva ratanabhūto hatthiratananti āha ‘‘satasahassagghanakenā’’tiādi. Sabbāni tānīti kumbhakārabhājanāni, tehi saddhiṃ sattasantānassa pamāṇaṃ dassento ‘‘tesu hī’’tiādimāha, taṃ suviññeyyameva.
“年老”即由衰老而成，谓明显渐显而成状态。谓年龄增长，描述西方年长的成长状态。所谓“出生宫室者”，谓已达到所生之大规模程度。谓超过较长的时段，跨越三至二个王族循环。词中“年老”一词因普遍使用而其对象言语上为衰败状态，故称“西方成熟”。“母亲”指称致母亲之处。大象因所具宝物称为“象宝”。谓“不少于一百万块金砖”等词语。所有此类，乃指器皿分割，借以说明七种族群的大小，谓“于彼为劣”等语，宜当明了。
Ayyikāsuttavaṇṇanā niṭṭhitā. · 祖母经注释终了。
4. Issattasuttavaṇṇanā四、射术经注释
§135
135.Aṭṭhuppattikoti ettha kā assa aṭṭhuppatti? Titthiyānaṃ bhagavato bhikkhusaṅghassa ca alābhāya ayasāya parisakkanaṃ. Taṃ vitthārato dassetuṃ ‘‘bhagavato kirā’’tiādi vuttaṃ. Yathā taṃ sabbadisāsu yamakamahāmegho uṭṭhahitvā mahāoghaṃ viya sabbā pāramiyo ‘‘imasmiṃyeva attabhāve vipākaṃ dassāmā’’ti sampiṇḍitā viya lābhasakkāramahoghaṃ nibbattayiṃsu. Tato tato annapānayānavatthamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo āgantvā – ‘‘kahaṃ bhagavā, kahaṃ devadevo narāsabho lokanātho’’ti bhagavantaṃ pariyesanti, sakaṭasatehipi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇampi sakaṭadhurena sakaṭadhuraṃ āhacca tiṭṭhanti ceva anuvattanti ca andhakavindabrāhmaṇādayo viya. Sabbaṃ khandhake (mahāva. 282) tesu tesu suttesu ca āgatanayena veditabbaṃ. Yathā ca bhagavato, evaṃ bhikkhusaṅghassapi. Vuttampi – ‘‘tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvara…pe… parikkhārānaṃ, bhikkhusaṅghopi kho’’tiādi (udā. 38), tathā ‘‘yāvatā kho, cunda, etarahi saṅgho vā gaṇo vā loke uppanno, nāhaṃ, cunda, aññaṃ ekaṃ saṅghampi ekaṃ gaṇampi samanupassāmi evaṃ lābhaggayasaggappattaṃ, yatharivāyaṃ, cunda, bhikkhusaṅgho’’ti (dī. ni. 3.176). Evanti idāni vuccamānākārena. Nijjhattinti saññattiṃ. Nanti kathaṃ.
此处问及“八成之故”，何谓八成？谓为外道及世尊僧团失利之因，有如铁锈所侵蚀者。详言之，有云“世尊犹如铁”（即此喻），正如四面八方云集的大雷云升起洪大暴雨，如此暴雨成团，能显现「于此正法自性中应现果报」，故成就堆积如山的利得、敬奉等丰盛雨露。然继之，持钵食、饮水、乘坐车辇、衣料、涂抹香薰、手执杖杖等，刹帝利婆罗门等诸族来访，问曰『世尊在何处？天神之主、人中之牛、诸天之主在何方？』以引车乘之尊贵衬托，行走往来如同黑暗之中寻常婆罗门。同此事迹、于诸律藏（大部282卷）及诸经文皆可见。犹如世尊雅量广大，僧团亦然。又有言：“当时世尊以车乘供养，比库众受到尊重、敬敬，但衣服等供养依止之。”（优陀那38）以及“迦旃延！从今迄今，世间已出现之僧众，我未见有其他任何一僧团能及此利益产出的，如此僧团也。”（长部尼柯耶3.176）现今亦多以此名满传。结曰“住息”即“收敛安住”；“末后如何？”
Evaṃ pucchituṃ ayuttaṃ titthiyānaṃ kathā mahājanasannipāte niyyātitā hotīti. Tasmiṃ dātabbaṃ, cittappasādamattena dentepi hi puññaṃ pavaḍḍhati. Ārocitaṃ attanoti adhippāyo. Bhagavāti satthu āmantanaṃ. Cittaṃ nāma yathāpaccayaṃ pavattamānaṃ nigaṇṭhā…pe… pasīdati pasannassāti adhippāyo. Pubbe avisesato deyyadhammassa dātabbaṭṭhānaṃ nāma pucchitaṃ, idāni tassa mahapphalabhāvakaro dakkhiṇeyyavisesoti āha ‘‘aññaṃ tayā paṭhamaṃ pucchitaṃ, aññaṃ pacchā’’ti. Sallakkhehi etaṃ. Pacchimaṃ purimena saddhiṃ ānehīti adhippāyo. Pucchitassa nāma pañhassa kathanaṃ mayhameva bhāro. Samupabyūḷhoti ekato senāya rāsivasena sampiṇḍitoti attho. Tenāha ‘‘rāsibhūto’’ti. Asikkhitoti sattaṭṭhasaṃvaccharāni dhanusippena sikkhito. Dhanusippaṃ sikkhitvāpi koci katahattho na hoti, ayaṃ pana asikkhito na katahattho, poṅkhānupoṅkhabhāvoyeva byāmamuṭṭhibandho. Tiṇapuñjamattikāpuñjādīsūti ādi-saddena paṃsupuñjavālukapuñjasāraphalakaayoghanādike saṅgaṇhāti. Akataparicayoti tesaṃ santikā vijjhanaṭṭhena akataparicayo. Rājarājamahāmattādike upecca asanaṃ upāsanaṃ, na kataṃ upāsanaṃ etenāti akatūpāsano. Asikkhitatādinā bhīrubhāvena vā kāyassa chambhanaṃ saṅkampanaṃ uttāso etassa atthīti chambhīti āha ‘‘pavedhitakāyo’’ti.
由此看来，外道众因缘聚合，适于大众汇聚而成问，故诣于此处。此处赠与多以心安为本，故福德益增。所谓“曰自己”，为指权利。世尊，指师尊之称。心，即依相应缘而生之诸逆境…心安即清净心之意。之前特指天供之福德施主之所赠，今则称其大因果、欣喜回报为特定献礼，曰“先问一事，后问一事”，以标识此内容。后者须与前言相应，展明篇章意义。问谈部分即是所问事项之说明。谓军队一方因盛疫疾病而聚集亦成团，故名“疫聚”。“未曾教导”，是指七八十年间以弓箭习练之义。虽受箭术训练，但仍无实手所成，如鸡毛对鸡毛束的轻飘。以草捆、土堆这些合成粗重物之类名号聚集称此。未曾亲知，乃指此众相亲之见解不通。王公、将军等高位者施设坐席、供养，非己身所作，故谓“未曾供养之者”。因未习熟，或作患难或身体震动、振动、呼喊，故名“震动之体”，亦即所谓“被撼动之形”。
Dakkhiṇeyyatāya adhippetattā ‘‘arahattamaggena kāmacchando pahīno hotī’’ti āha. Accantappahānassa icchitattā tatiyeneva kukkuccaṃ pahīnaṃ hoti paṭighasampayogaṃ. Asekkhassa ayanti asekkhaṃ, sīlakkhandho. Tayidaṃ na aggaphalaṃ sīlameva adhippetaṃ, atha kho yaṃ kiñci asekkhasantāne pavattaṃ sīlaṃ, lokuttaro eva na adhippeto sikkhāya jātattā, evaṃ vimuttikkhandhopīti . Sekkhassa esoti vā, apariyositasikkhattā sayameva sikkhatīti vā sekkho, catūsu maggesu heṭṭhimesu ca tīsu phalesu sīlakkhandho. Upari sikkhitabbābhāvato asekkho. Vuḍḍhippatto sekkhoti asekkho. Aggaphalabhūto sīlakkhandho vucceyya, aṭṭhakathāyaṃ pana vipassakassa sīlassa adhippetattā tathā attho vutto. Sabbatthāti ‘‘asekkhenā’’tiādīsu. Ettha ca yathā sīlasamādhipaññākkhandhā missakā adhippetā, evaṃ vimuttikkhandhāpīti tadaṅgavimuttiādayopi veditabbā, na paṭippassaddhivimutti eva.
为指出“指派贤者”为南方所任之职，曰“因阿拉汉之火焰而断欲心”，意即断尽欲心。因彻底斩断，第三品忧愁亦被灭除，谓忿恚相续终尽。不能破戒者即为戒蕴。此非具大结果之戒业，而仅是以戒为职掌，故此这么说。修学者谓“学成者”，因自身修法未圆满，自修不彻故称之为学者。于四圣道中最低三果有戒蕴，此名学者。若不可修成，则称“非学者”。有所增长成名者为学者。得大果者谓戒蕴。论注中谓内观者之戒法亦复如是。凡一切地方以“非学者”等为名。又因戒定慧三蕴相错合而成自由蕴，故名为自在蕴，而非单指止息之禅果自由。
Yena sippena issāso hoti, taṃ issattanti āha ‘‘ususippa’’nti. Yassā vāyodhātuyā vasena sarīraṃ sañjātathāmaṃ hoti, taṃ balapaccayaṃ sandhāyāha ‘‘balaṃ nāma vāyodhātū’’ti. Samappavattito hi visamappavattinivārakadhātu balaṃ nāma, tena tato aññaṃ balarūpaṃ nāma natthi.
谓以弓箭射之者，称此为“射杀”，即“凶杀”。谓由风、风力所成之身体，即谓“力量”，称为“风之力”。风力乃扰动与安定之根本力。故从此得出“他无力量之类”。
Yasmā arahā eva ekantato sorato, tassa bhāvo soraccanti āha ‘‘soraccanti arahatta’’nti. Ete dveti khanti soraccanti ete dve dhammā. Pānīyaṃ pivanti etthāti papā, yo koci jalāsayo yaṃ kiñci pānīyaṭṭhānanti āha ‘‘caturassapokkharaṇīādīnī’’ti. Udakavikūlādīsu kamanti atikkamanti etehīti saṅkamanāni, setuādīni. Setukaraṇayuttaṭṭhāne setuṃ, caṅkamanakaraṇayuttaṭṭhāne caṅkamanaṃ, maggakaraṇayuttaṭṭhāne maggaṃ kareyyāti ayamettha adhippāyo. Tenāha ‘‘paṇṇāsā’’tiādi.
谓阿拉汉专注智慧，故谓其智慧如密密藏珠之壳具宝藏曰“智慧光”。有二忍，谓密藏忍与智慧忍。饮用水者谓之恶，若有水池或水处，谓其名为“池水、湖泊之类”。渡水处如桥梁等谓其名称，由此教学，曰“五十等”。
Bhikkhācāravattanti ariyānaṃ hitaṃ vattapaṭipattiṃ. Dentopīti pi-saddena akhīṇāsavassa dentopīti imamatthaṃ dasseti yassa kassacipi dentenapi kammaphalaṃ saddahitvā vippasannacitteneva dātabbattā. Thanayanti idaṃ tassa mahāmeghabhāvadassanaṃ, yo hi mahāvassaṃ vassati, so gajjanto vijjummālaṃ vissajjento pavassati. Abhisaṅkharitvā samodhānetvāti khādanīyassa vividhajātiyāni sampiṇḍetvā. Tenāha ‘‘rāsiṃ katvā’’ti.
谓僧团行为规范即圣者利益之行。以“赠与”为语音，指无染垢者此义，表明凡何以赠与所致之利果，必以净心清楚如是给予。称其为“碍”即大善云大雨，如行大雨一般。以众多食物合聚成团，即称为“堆集”。谓“积存”即以多种食材合成。故名“集量”。
Pakiraṇaṃ nāma vikiraṇampi hoti anekatthattā dhātūnanti āha ‘‘vikiratī’’ti. Pakiranto viya vā dānaṃ detīti iminā guṇakhettameva apariyesitvā karuṇākhettepi mahādānaṃ pavattetīti dasseti. Tena ‘‘pakiretī’’ti vadantena bhagavatā aṭṭhuppattiyaṃ āgatatitthiyavādena appaṭisedhitatāpi dīpitā hoti. Puññadhārāti puññamayadhārā puññābhisandā. Sinehayantīti thūladhārenapi sinehena siniddhaṃ karontī. Kiledayantīti allabhāvaṃ pāpayantī. Yathāyaṃ puññadhārā dātāraṃ anto sineheti pūreti abhisandeti, evaṃ paṭiggāhakānampi anto sineheti pūreti abhisandeti. Tenevāha ‘‘dadaṃ piyo hoti bhajanti naṃ bahū’’tiādi (a. ni. 5.34) evaṃ santepi ‘‘dātāraṃ abhivassatī’’ti vuttattā aṭṭhakathāyaṃ dāyakavaseneva ‘‘sinehetī’’ti vuttaṃ, yasmā vā paṭiggāhakassa sinehuppatti āmisanissitāti dāyakavaseneva vuttaṃ.
“Pakiraṇa”之名，也被称为“vikiraṇa”，意指多义的“成分”或“释义”，因其涵盖多样义项故名“释义者”。如“vikiratī”一词所示，犹如给予之行为，表明于此法中不加寻求他处，乃于慈悲领域施与大布施而起。由此可见，称之为“pakiretī”者，依世尊以八义教诠之外道辩说，虽其说有时被否，但此教义得以发扬光大。所谓“Puññadhārā”者，即积持福德之源流。所谓“Sinehayantī”者，是指即便大批积聚，亦被欲念所纠缠。所谓“Kiledayantī”者，即令本质败坏，堕落为恶。譬如福德之根源充满诸施者内心，耐心滋养如是灌注，受施者亦复满溢同样德惠。故有“给予者为所爱，众共奉事”等教诲（增支部5.34），由此说“与给予者亲近”故注疏亦称此为“以欲生持”，即因受者贪染欲念而生聚，也称为受者之持有欲。此皆以“给予者”之立场说法也。
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5. Pabbatūpamasuttavaṇṇanā5. 《山喻经》注释
§136
136.Khattiyāti abhisekappattā. Issariyamado kāmagedho. Pathavimaṇḍalassa mahantatā taṃnivāsinaṃ anuyantatāti sabbamidaṃ yathicchitassa rājakiccassa sukhena samijjhanassa kāraṇakittanaṃ. Yādise rājakicce ussukkaṃ āpanno, taṃ vitthārato dassetuṃ ‘‘esa kirā’’tiādi vuttaṃ. Antaragamanānīti tiṇṇaṃ nirantaragamanānaṃ antarantarā gamanāni. Corā cintayiṃsūti eko antarabhogiko rājāparādhiko pañcasatamanussaparivāro coriyaṃ karonto vicarati, te sandhāya vuttaṃ.
136.“Khattiya”意为受膏者或被加冕者。指王权与欲望所支配，王者之权威与欲乐愉悦。地广人众成其基础，镇压臣属。此乃王者随心所为政务之原因。若有殷勤于王事者，便详尽展现此事，故云“esa kirā”等语。所谓“antaragamanā”者，指三种不断内外往返之流动。贼匪盘踞，意图策划作案。一名连累五百人之盗贼，潜藏流连作恶，游荡为害。此等情形诸王深虑其事故有相应警告。
‘‘Ayuttaṃ te kata’’nti sacāhaṃ vakkhāmīti yojanā. Dhuravihāreti rathassa dhuraṃ viya nagarassa dhurabhūte vihāre. Santhambhitunti vissāsabhāvena upaṭṭhātuṃ. Saddhāyikoti saddhāya ayitabbo, saddheyyoti attho. Tenāha ‘‘saddhātabbo’’ti. Paccayikoti pattiyāyitabbo. Abbhasamaṃ puthulabhāvena. Nippothentoti nimmaddento. Saṇhakaraṇīyaṃ atisaṇhaṃ pisanto nisadapoto viya pisanto.
『你所做的是不合宜的』——此乃「若我将如此说」的语法连结。『主寺』者，如车之轭，乃城中居于主导地位之寺院也。『以亲信之态奉侍』者，以信赖之情而侍立也。『值得信赖的』者，应以信心敬重之人，即「堪受信任」之义；故言「应当信受」。『可依靠的』者，应当倚赖之人也。『广大如虚空』者，以宽广之态如虚空也。『研磨』者，反复碾压也。『研磨至细滑者，过度精细地碾磨，犹如研磨船底木板一般。』
Dhammacariyātiādittampi sīsaṃ celañca ajjhupekkhitvā sammāpaṭipatti eva kātabbā tassā eva paraloke patiṭṭhābhāvato. Ācikkhāmīti kathemi, kathento ca yathā tamatthaṃ sammadeva rājā jānāti, evaṃ jānāpemīti . Nipphatti yuddhena kātabbaatthasiddhi. Visinoti bandhati yathādhippetaṃ cittaṃ etenāti visayo, samatthabhāvo. Mantasampannāti sampannarājamantā. Mahāamaccāti mahosadhādisadisā nītisatthachekā amaccapurisā. Upalāpetunti paresaṃ antare virodhatthaṃ saṅgaṇhituṃ.
“Dhammacariya”意指行为合乎正法。从头至尾，端正无偏地观察，切实修持。此行为理应完成，因他世无立足之所。“Ācikkhāmi”乃宣说教诲之意，谓通过讲述使国王明了本质，因而达悉此教。所谓“Nipphatti”是指奋勇杀敌以求成功之事。“Visinoti”意谓束缚、约束，即心意所归处，心念专注。所谓“Mantasampanna”者，即智慧充足且有才能之王者。所谓“Mahāamacca”意指由大神方、药师等护持之有力官员。所谓“Upalāpetu”者，谓为人间心怀妨碍而生嫌隙。
Dveyeva pabbatāti pabbatasadisā dveyeva gahitā. Rājovādeti rājovādasutte. Āgatāva tattantiyā anurūpatthaṃ. Vilumpamānāti iti-saddo ādiattho. Vipattīti bhogaparihānādivināso. Hatthiyuddhādīhi jarāmaraṇaṃ jinituṃ na sakkā sattassa avisayabhāvato. Yena pana jinituṃ sakkā, taṃ dassento bhagavā ‘‘buddhe…pe… nivesaye’’ti āha. Ratanattaye hi saddhā niviṭṭhā mūlajātā patiṭṭhitā ekantato jarāmaraṇavijayāya hoti. Tenāha ‘‘tasmā saddha’’nti.
“Dveyeva pabbatā”意指象山般巍峨者有两处。所谓“Rājovāda”即国王寓言故事。叙述应符合现实，本质真实。所谓“Vilumpamāna”意为正义与不义相互侵蚀。所谓“Vipatti”为财产耗费或损失等不幸事。故以象征方式示意。以武力征服老病死亡乃因众生无所依靠。然世尊昭示可战胜此苦：“诸佛……安住处”等语已启示。因信心深植如树根般坚定，故能专一取胜于老死之苦。因此宣说“tasmā saddhā”即“故应持信”。
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Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya · 《显扬真义》——《相应部》注疏
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