10. Yakkhasaṃyuttaṃ · 10. 亚卡相应复注
9. Vanasaṃyuttaṃ9. 林相应
1. Vivekasuttavaṇṇanā1. 远离经注释
§221
221.Saṃvejetukāmāti atthato saṃvegaṃ uppādetukāmā. Tathābhūtā naṃ kilesasaṅgaṇikādito vivecetukāmā nāma hotīti vuttaṃ ‘‘vivekaṃ paṭipajjāpetukāmā’’ti. Bāhiresūti gocarajjhattato bahibhūtesu. Puthuttārammaṇesūti rūpādinānārammaṇesu. Caratīti pavattati. Tvaṃ janoti tvaṃ attano kilesehi jananato visuṃ jāto tādise eva aññasmiṃ jane imaṃ ayonisomanasikāravasena pavattamānaṃ chandarāgaṃ vinayassu vinodehi. Sataṃ taṃ sārayāmaseti niyyānikasāsane pabbajitvā satthu santike kammaṭṭhānaṃ gahetvā araññavāsena ca satimantaṃ paṇḍitaṃ taṃ mayampi yathāuppannaṃ vitakkaṃ vinodanāya sārayāma, sataṃ vā sappurisānaṃ kilesavigamanadhammaṃ paṭipajjitvā vasantaṃ taṃ sārayāma vaṭṭadukkhaṃ. Pātālanti mohapātālaṃ kilesarajo, tadeva ‘‘pātāla’’nti vuttaṃ. Mā avaharīti heṭṭhā duggatisotaṃ mā upanesi. Sitanti sambandhaṃ. Tenāha ‘‘sarīralagga’’nti. Vivekamāpannoti kilesavivekaṃ samathavipassanābhāvanamāpanno. Uttamavīriyanti ussoḷhilakkhaṇappattaṃ vīriyaṃ, catubbidhaṃ samappadhānavīriyaṃ vā sampattaṃ. Paggayhāti āropetvā. Paramavivekanti paramaṃ samucchedavivekaṃ.
221.「生起踊跃之意者，从意义而言，为欲生起踊跃。」此处所言之踊跃，乃指诸烦恼缠缚者等，于此教法中，名为「欲使自修持离欲清净之境界」者。所谓「外境」，是指感官境界之外。所谓「新障境」，是指形色等诸色法，终然变化之境。所谓「运行」，谓其转流不息。汝知汝自心中因烦恼生起相应妄念，生死轮回，如此于他人亦有同状存在；如是由不正知见所缘，令内心现前之欲爱于欢喜中削弱。此修持之旨，是依出家教令，受具足戒律，住于正法圣师面前，选修勤精进所当行之课业，隐居林中，常存正念，圣智端明，若我亦如是，现有妄念欲破除烦恼，令之衰退；或与贤圣共行破烦恼法门，令烦恼消退，苦难外息。云「地狱」者，指烦恼之污秽，正谓其为「地狱」。勿引诱他人令其入下劣恶趣，戒此。云「死」者是指依世俗对应之身体衰病现象。故有言「与身俱存」。成就离欲清净者，谓得以定慧具足，断除烦恼。所谓「优勤」，即得近于三十四现证之精进，或四种正精进中之一种成就。谓积聚、增长功德力。所谓极离，谓至断灭烦恼之究竟离欲境界。
Vivekasuttavaṇṇanā niṭṭhitā. · 远离经注释完毕。
2. Upaṭṭhānasuttavaṇṇanā2. 侍立经注释
§222
222.Kāyadaratho hotiyeva niyamena, na cittadaratho tassa maggeneva samugghāṭitattā.
222.「身耐久者，如其常规；心不耐久者，乃其所由之本融开。」
Jarāturoti jarābhibhavanena āturoyeva. Padadvayepi eseva nayo. Upariṭṭhatāya parito dīghaputhulatāya ativiya vijjhatīti sattisallaggahaṇaṃ. Evaṃ hissa taṇhāsallassa sadisatā. Avijjāya pana sammohāpādanena dukkhāpādanena ca visasadisatā. Ruppatoti vikāraṃ āpādiyamānassa pīḷiyamānassāti atthoti āha ‘‘ghaṭṭiyamānassā’’ti.
「老病」者，由老病增长而患病。此二词相通。因其周围附着及身形庞大，故称有七重障碍。由此缘起为渴爱之痂。反之，由无明导致失智及由苦导致忧恼，故称为痂。所谓「腐烂」，谓污秽改变而受损害，即所谓「腐坏」。
Pabbajitanti sasantānato pabbajitaṃ vā rāgādimalato pabbajitaṃ vā. Tasmāti yasmā therassevetaṃ vacanaṃ, tasmā ayaṃ idāni vuccamāno ettha gāthāya attho. Devatāya hītiādi vuttasseva atthassa pākaṭakaraṇaṃ. Etthāti sesagāthāsu. Atthassa vuttanayattā ‘‘anuttānapadavaṇṇanā’’ti āha. Vinayāti hetumhi nissakkavacananti tassa hetumhi karaṇavacanena atthamāha ‘‘vinayenā’’ti. Tathā ‘‘samatikkamā’’ti etthāpi. Paramaparisuddhaṃ saṃkilesasamucchindanato. Āraddhavīriyanti sambhāvitavīriyaṃ. Sambhāvanañcassa paggaṇhanaṃ paripūraṇañcāti āha ‘‘paggahitavīriyaṃ paripuṇṇavīriya’’nti.
「出家」者，谓从不断之序列中出家，或由贪嗔等染污所驱使而出家。故以尊长所说言语为凭，此言今时适用，今在此诗中阐述其义。所谓「天神」及其余，乃指来自诸经论中所明目的证据。所谓「此处」，指余卷诗句所在。谓其义，称为「无上利养释义」。谓「律」，是以原因为依凭之言说。以此因缘阐释，称为律中所说。又谓「超越」，同义。谓自净恶染之断灭。所谓「精进发起」，即勤精进培养。谓勤精进之期满、成熟，称「聚集精进，圆满精进」。
Upaṭṭhānasuttavaṇṇanā niṭṭhitā. · 侍立经注释完毕。
3. Kassapagottasuttavaṇṇanā3. 咖萨巴姓经注释
§223
223.Chetanti migānaṃ jīvitaṃ chetaṃ. Tenāha ‘‘migaluddaka’’nti. Rohitamiganti lohitavaṇṇaṃ khuddakamigaṃ, ‘‘mahārohitamiga’’nti keci. Satthu santike kammaṭṭhānaṃ gahetvā tassa janapadassa sulabhabhikkhatāya tattha gantvā viharatīti imamatthaṃ sandhāya ‘‘paṭhamasutte vuttanayenevā’’ti vuttaṃ. Ayaṃ pana thero pañcābhiñño vipassanākammiko. Ṭhatvāti padānubandhanavasena gamanaṃ upacchinditvā therassa āsannaṭṭhāne ṭhatvā. Tassa vacanaṃ sotuṃ āraddho. Aṅguṭṭhakaṃ jālāpesīti adhiṭṭhānabalena daṇḍadīpikaṃ viya attano aṅguṭṭhakaṃ jālāpesi. Akkhīhipi passati aṅguṭṭhakaṃ jālamānaṃ. Kaṇṇehipi suṇāti tena vuccamānaṃ dhammaṃ ekadesena. Cittaṃ panassa dhāvatīti sambandho. Etassapīti luddakassapi.
223.「断者，如同猎人杀生，谓斩断生存之命。」故称「猎人之水」。所谓「红鹿」，是指具红色的小型鹿类，亦有曰「大红鹿」。身近正法圣师，会取修学课业，前往其地，因该处乞食容易，而住如是，是以此义有说，谓『初经中如是所说』。此尊长具五种神通，亦能于观禅修中行事。所谓「立」，是连续语义中止之行止，於尊长所立之处立住。闻某人之言，已生趣修勤精进。如手指相缠之物，坚牢难断，故如以杖照明，自成其网。肉眼能见此网，耳闻能觉此法，一境易得。一念心流转连贯，即谓此断连。即如此猿猴也能断开。
Appapaññanti ettha appa-saddo ‘‘appaharite’’tiādīsu viya abhāvatthoti āha ‘‘nippañña’’nti. Kāraṇajānanasamatthenāti iminā kāraṇena sattānaṃ sukhaṃ, iminā dukkhanti evaṃ samācaramānena kāraṇaṃ jānituṃ samatthena kammassakatañāṇasampayuttacittenāti attho. Suṇātīti kevalaṃ savanamattavasena suṇāti, na tadatthavasena. Tenāha ‘‘atthamassa na jānātī’’ti. Kāraṇarūpānīti sabhāvakāraṇāni. Kiṃ me imināti? ‘‘Idaṃ papañca’’nti pahāya. Vīriyaṃ paggayhāti catubbidhaṃ sammappadhānaṃ vīriyaṃ paggaṇhitvā.
「愚昧」在此指智慧缺乏，谓无『得失』等诸事。故称「无智」。谓能知因之由来，故以此因令众生离苦得乐，具足识知业行因缘者之心。谓单纯听闻耳闻，不含义解。故曰「不知其义」。谓所依因缘形态。问曰「我何以故？」舍弃此纷扰。取捨勤精进，谓摄聚四种正精进而具足。
Kassapagottasuttavaṇṇanā niṭṭhitā. · 《咖萨巴姓经》注释结束。
4. Sambahulasuttavaṇṇanā四、《众多经》注释。
§224
224.Sambahulāti suttantanayena sambahulā. Suttante sajjhāyiṃsūti suttantikā. Vinayaṃ dhārentīti vinayadharā. Yuñjantīti vāsadhure yogaṃ karonti. Ghaṭentīti tattha vāyāmaṃ karonti. Karontānaṃyeva aruṇo uggacchatīti sambandho.
224.『众多』者，依经典方式所谓众多也。『在经典中诵习』者，即习经者。『持律』者，即持律者。『致力』者，即于住处之事业中用功也。『精勤』者，即于彼处努力也。此与『正当他们如此行持之时，黎明升起』相连接。
Kometi kiṃ ime? Tenāha ‘‘kahaṃ ime’’ti? Vajjibhūmiṃ vajjiraṭṭhaṃ gatāti vajjibhūmiyā. Tenāha ‘‘vajjiraṭṭhābhimukhā gatā’’ti. Natthi etesaṃ nikebhaṃ nibaddhanivāsaṭṭhānanti aniketā tenāha ‘‘agehā’’ti. Utu eva sappāyaṃ, utuvasena vā kāyacittānaṃ kallattā sappāyaṃ. Esa nayo sesesupi.
何以云『这些人』？故曰『这些人在哪里？』。『前往跋耆地』者，即去往跋耆国也。故曰『朝向跋耆国而去』。『彼等无固定居所』者，即无常住安居之处，故曰『无家』。『适时』者，即适宜于时节，或依时节之故，身心调适而适宜。其余各处亦依此例。
Sambahulasuttavaṇṇanā niṭṭhitā. · 《众多经》注释结束。
5. Ānandasuttavaṇṇanā五、《阿难经》注释。
§225
225.Ativelanti atibahukālaṃ. Bhikkhunā nāma upagatānaṃ upanisinnakathāmattaṃ vatvā ganthadhurehi vāsadhurehi vā yuttapayuttacittena bhavitabbaṃ, nātivelaṃ tesaṃ saññattibahulena. Thero pana tadā kenaci kāraṇena bahuvelaṃ gihisaññattibahulo ahosi, taṃ sandhāya vuttaṃ ‘‘ativela’’ntiādi. Idāni tamatthaṃ vibhāvetuṃ ‘‘bhagavatī’’tiādi vuttaṃ. Tanti taṃ tādisaṃ saññāpanaṃ sandhāya etaṃ ‘‘ativelaṃ gihisaññattibahulo’’ti vacanaṃ vuttaṃ. Bhikkhusaṅghassa kathaṃ sutvāti saṅghassa majjhe nisīditvā therena kathitattā vuttaṃ. Satthusāsananti piṭakattayaṃ vadati.
225. Ativelanti谓时间过长。针对已出家比库，谓其围绕安住止息之谈，仅应由经法著作及宿舍众等诸法调适心念，以达相应，而非逾越时日之多。长老此时却因某因缘扩展了很久，附于在家心态多而久者，故以此为由谓之「ativela」，此义起始于先前《佛母论》等中「bhagavatī」[佛母]典故。由此示现，以证此为「ativelaṃ gihisaññattibahulo」，谓时日过长、在家心念繁杂。问及比库僧众如何听闻，长老于僧中讲说。所谓世尊教法，实指三藏法典也。
Pasakkiyāti upasakkitvā gantvā. Taṃ pana tattha ajjhogāhanaṃ hotīti āha ‘‘pavisitvā’’ti. Saṅkhāradukkhato nibbinnahadayassa sabbasaṅkhāravinissaṭaṃ nibbānaṃ yāthāvato paccavekkhantassa sammadeva samassāsakaraṃ hutvā upaṭṭhahantaṃ taṃ upari adhigamāya ussukkaṃ karonto nibbānaṃ hadaye nikkhipati nāmāti āha – ‘‘nibbānaṃ…pe… opeti nāmā’’ti. Nibbānaṃ…pe… ārammaṇato opeti nāmāti ānetvā sambandho. Atthavirahitā ‘‘biḷibiḷī’’ti pavattakiriyā biḷikā, ayaṃ pana gihisaññattikathā therassa attano sāmaññatthaasādhanato devatāya biḷikā viyāti biḷibiḷikāti vuttā.
Pasakkiyāti谓「前往依止」，即持戒学院或出家道场所在处。又云此处有人迎接，谓「pavisitvā」，即「进入」。彼为灭除烦恼、断除染污之心，观察诸法之灭，乃至具足所有禅定支持，诚实成就断灭而守护，因而其心欢喜，谓「nibbānaṃ hadaye nikkhipati」，即将涅槃安置于心中。言涅槃通过此处而生发，故云「nibbānaṃ…pe… opeti nāmāti」。连词「opeti nāmāti」表明以涅槃为依止。语气无功用，仅为莺啼鸟叫，谓「biḷibiḷī」，此为居士境界长老对自己平常之谦言，意指在神明间似莺啼鸟叫般不具实义。
Ānandasuttavaṇṇanā niṭṭhitā. · 《阿难经》注释结束。
6. Anuruddhasuttavaṇṇanā六、《阿努儒达经》注释。
§226
226.Anantareattabhāveti atītānantare devattabhāve. Thero hi tāvatiṃsadevalokā cavitvā idhūpapanno. Aggamahesīti kāci paricārikā devadhītā cittapaṇidhānamattena idānipi devakāye bhavissati upacitakusaladhammattāti maññamānā tasmiṃ vattamānaṃ viya kathentī ‘‘sobhasī’’ti āha. Evaṃ atītampissa dibbasotaṃ paccuppannaṃ viya maññeyya nāticirakālattāti dassento ‘‘pubbepi sobhasī’’ti āha. Sugatinirayādiduggatiyā vasena duggatā etarahīti adhippāyo. Paṭipattiduggatiyā kāmesu sammucchitabhāvato.
226. Anantareattabhāveti指往昔与未来之天道显现。此长老原为忉利天众，后来入世间生活。自称Aggamahesīti，谓某女天众，为以心志坚定而今由神躯体具足善法。称赞她现今就如云光明媚，使人想象过去亦如此光明辉煌，言「pubbepi sobhasī」（过去亦光明）。由此显现未来之殊胜。所谓善趣及恶趣，乃出于心行处置差异。恶趣由意根贪著而生，称为「kāmesu sammucchitabhāvato」。
Patiṭṭhahantoti nivisanto. Aṭṭhahi kāraṇehīti cirakālaparibhāvanāya viruḷhamūlehi ayonisomanasikārādipaccayamūlakehi vuccamānehi aṭṭhahi kāraṇehi. Ratto rāgavasenāti sabhāvato saṅkappato ca yathāsamīhite iṭṭhākāre sakkāye sañjātarāgavasā ratto giddho gadhito. Patiṭṭhātīti oruyha tiṭṭhati. Duṭṭho dosavasenāti sabhāvato saṅkappato ca yathāsamīhite aniṭṭhākāre sakkāye sañjātadosavasena duṭṭho rupitacitto. Mūḷho mohavasenāti asamapekkhanena mūḷho muyhanavasena. Vinibaddhoti ahaṃkārena visesato nibandhanato mānavatthusmiṃ bandhito. Mānavasenāti tena tena maññanākārena. Parāmaṭṭhoti dhammasabhāvaṃ niccādivasena parato āmaṭṭho. Diṭṭhivasenāti micchādassanavasena. Thāmagatoti rāgādikilesavasena thāmaṃ thirabhāvaṃ upagato. Anusayavasenāti maggena appahīnatāya anu anu santāne sayanavasena. Appahīnaṭṭho hi tesaṃ anusayaṭṭho. Aniṭṭhaṅgatoti saṃsayito. Vikkhepagatoti vikkhittabhāvaṃ upagato. Uddhaccavasenāti cittassa uddhatabhāvavasena. Tāpīti tāpi devakaññāyo. Evaṃ patiṭṭhitāvāti yathāvuttanayena rattabhāvādinā sakkāyasmiṃ patiṭṭhitā eva. Naradevānanti purisabhūtadevānaṃ.
『确立』者，即沉浸其中也。『由八种原因』者，即由长期熏习所生根深之因，以非如理作意等为根本之八种原因，如所说者。『因贪欲而染着』者，即依自性及意向，于身见所欲求之可意相中生起贪欲，故染着、耽迷、沉溺。『确立』者，即降入而住立其中。『因嗔恚而瞋恼』者，即依自性及意向，于身见所不欲之不意相中生起嗔恚，故瞋恼、意破坏。『因愚痴而迷惑』者，即因不审察观照而迷惑，以惑乱之故。『系缚』者，即以我慢，特以慢为所缘而被系缚。『因慢而』者，即以各种我慢之行相。『执取』者，即以诸法之实性为常等而从外把持。『因见而』者，即以邪见之行相。『具有坚固性』者，即以贪等烦恼而达到坚固稳定之状态。『因随眠而』者，即以未被道所断除，故次第次第地潜伏于相续之中。彼等之随眠义，即未断除之义。『未达解脱』者，即犹豫不定。『达到散乱』者，即进入散乱之状态。『因掉举而』者，即以心之浮躁不安之故。『答毕天女等』者，即诸天女。『如是确立者』者，即如所说方式，以染着等而确立于身见之中。『人天』者，即具人之形之天人。
Paṭigantunti apekkhāvasena tato apagantuṃ apekkhaṃ vissajjetuṃ. Dussantanti dasantaṃ, ‘‘vattha’’nti keci. Sūciṃ yojetvāti sibbanasuttena sūciṃ yojetvā pāse ca pavesetvā. Manāpakāye devanikāye jātā manāpakāyikā. Tesaṃ pabhāvaṃ dassetuṃ ‘‘manasā’’tiādi vuttaṃ. Samajjanti saṃhitaṃ. Gamanabhāvanti gamanajjhāsayaṃ. Vikkhīṇoti vicchindanavasena khīṇo. Devatānaṃ uttarimanussadhammārocane doso natthīti tāsaṃ puna anāgamanatthaṃ arahattaṃ byākāsi.
「归返」者，因期待而归返。继之而去者，则为期待放去之意。称为恶见者，即为恶视也。所谓「以线串钮」，是说以针形线绳，将线穿织成形，然后系于陷阱入口。所谓「心不悦身」者，谓在诸天宫殿中生，乃心不悦身的生者。为显现这些之相，故说「以心」等词。合归于一，谓修习有组织之一体。行意即解行意，谓行心之意念也。所谓「绝灭」者，是指断绝之意。至于天众的上于人法则中，无有瞋恚障碍，故复以阿拉汉为目的加以说明。
Anuruddhasuttavaṇṇanā niṭṭhitā. · 阿努儒达经注释完毕。
7. Nāgadattasuttavaṇṇanā七、那嘎达德经注释
§227
227.Atikālenāti ativiya pubbaṇhakālena, kālassevāti attho. Koṭisammuñjaniyāti sammuñjanikoṭiyā, sammuñjaniyā ekadesenevāti attho. Iminā sammajjane amanāpakāritaṃ dasseti. Majjhanhike vītivatteti gihisaṃsaggavasena kālaṃ vītināmento majjhanhe bahuvītivatte. Aññehi bhikkhūhīti nātikālaṃ paviṭṭhehi. Nissakkavacanañcetaṃ. Bhāyāmi nāgadattanti tassa paṭipattiṃ bhāyitabbaṃ katvā devatā vadantī paṭipattiyaṃ niyojeti. Suppagabbhanti kāyapāgabbiyādīhi ativiya samannāgataṃ.
「过早」者，意谓在过于早前时期，亦即为时之义。「涂覆世界」者，意指涂覆之境界。「亿遮」者，为涂覆亿计之意；「亿遮之一处」者，意指涂覆之中选一处。由此说明，当时涂覆未受心不悦之损害。在中间期谓「去除」，此以家庭和合的缘故，谓充分经历时令而去除之意。称其它比库，则谓时间稍过之义。且此为否定词。谓害怕「难达」者，应当注意其行为之恐怖，天众即讲此行为，作为戒律教导。所谓「发胎」者，谓具有超常生成体之相关条件。
Nāgadattasuttavaṇṇanā niṭṭhitā. · 那嘎达德经注释完毕。
8. Kulagharaṇīsuttavaṇṇanā八、族主妇经注释
§228
228.Ogāhappattoti vissāsavasena anuppavesaṃ patto. Aññataraṃ kulanti tasmiṃ kule jāyampatiṃ sandhāya vadati. ‘‘Bahūpakāraṃ me etaṃ kulaṃ ciraṃ sappāyāhāradānādinā; tasmā idhāhaṃ aggadakkhiṇeyyo jāto; imesaṃyeva deyyadhammapaṭiggaṇhanena puññaṃ vaḍḍhessāmī’’ti cintesi. Tenāha ‘‘aññattha gantvā kiṃ karissāmī’’tiādi. Sāti devatā. Ubhopeteti taṃ bhikkhuñca gharaṇiñca sandhāya vadati. Paṭigādhappattāti paṭigādhaṃ pattā aññamaññasmiṃ patiṭṭhitavissāsena.
「难希望得」者，谓因信根薄弱，无法进入。有一人称其出自某族系，并言：「此家族为我多方利益久矣，且长期资助诸善事；因此我生时受贵重礼遇；以此等供献行力，福德将得增长。」于是心念：「若往别处，我将如何是好？」此天众即以此言，以比库及其家族为缘。所谓「生信承诺」者，谓彼此间立信承诺，坚固如一。
Vissamappattivasena santiṭṭhanti etthāti saṇṭhānaṃ, vissamanaṭṭhānaṃ. Samāgantvāti sannipatitvā. Paṭiññūdāharaṇehi mantayatīti mantanaṃ, ñāpakaṃ kāraṇaṃ. Paṭilomasaddāti paṭilomabhāvena patitattā asaccavibhāvanā paṭikūlasaddā. Tena kāraṇenāti tena kāraṇapaṭirūpakena micchāvacanena. Na maṅkuhotabbaṃ akārakabhāvato. Saddena paritassatīti parehi attani payuttamicchāsaddamattena paritassanasīlo. Vataṃ na sampajjatīti yathāsamādinnavataṃ lahucittatāya na pāripūriṃ gacchati. Sampannavatoti paripuṇṇasīlādivataguṇo
「因敌敌对福故而存」者，指团体及其福处之存在。所谓聚集等，谓聚合一致。举彼检验例议，谓思量、思索之因。所谓傍反词语，指颠倒相反之不实妖言。依据此因，即因对立反响之因，故而以谬妄之语为其表现。不可轻薄对待非真实事因。所谓绕音，指他人于己所连结谬言之批判。谓诚然未能体会，是因察知不足，轻嗤无由而未能得透彻。所谓具足，谓具满戒德等之优良品质。
Kulagharaṇīsuttavaṇṇanā niṭṭhitā. · 族主妇经注释完毕。
9. Vajjiputtasuttavaṇṇanā九、瓦基子经注释
§229
229.Vajjiraṭṭhe rājaputtoti vajjiraṭṭhe jātasaṃvaddho vajjirājaputto. Sabbaratticāroti chaṇasampattiyā ito cito carantehi anubhavitabbanakkhattamaho. Tenāha ‘‘kattikanakkhattaṃ ghosetvā’’ tiādi. Ekābaddhaṃ hotīti yasmā cātumahārājikadevā tasmiṃ divase nakkhattaṃ ghosetvā attano puññānubhāvasiddhāya dibbasampattiyā mahantaṃ nakkhattakīḷāsukhaṃ anubhavanti, tasmā taṃ tehi ekābaddhaṃ viya hoti. Bheriāditūriyānanti bherimudiṅgasaṅkhapaṇavavīṇāditūriyānaṃ. Tāḷitānanti āraddhalayānurūpaṃ pahaṭānaṃ. Vīṇādīnanti vīṇāveṇugomukhīādīnaṃ. Vāditānanti yathāraddhamucchanānurūpaṃ saṅghaṭṭitānaṃ. Abhāsīti tena saddena ākaḍḍhiyamānahadayo ayoniso ummujjitvā ‘‘mahatī vata me jānī’’ti anutthunanto abhāsi. Chaḍḍitadārukaṃ viyāti vane chaḍḍitaniratthakakaḷiṅgaraṃ viya. Lāmakataroti nihīnataro. Devatā paṭhamappitaṃ āṇiṃ paṭāṇiyā nīharantī viya tena bhikkhunā vuttamatthaṃ apanentī ‘‘tassa te bahukā pihayantī’’ti avocāti vuttanti dassento ‘‘thero’’tiādimāha. Saggaṃ gacchantānaṃ yathā nerayikā pihayanti, evaṃ sammāpaṭipannassa tuyhaṃ bahū pihayanti, tasmā tvaṃ ‘‘pāpiyo’’ti attānaṃ mā maññitthāti adhippāyo.
「金刚国王子」者，谓为金刚国所生之王子。所谓全时行事，乃因持有旺盛之寿命者久远游行故而称也。因闻「吠月星显扬」等语。谓因四大王天仙于当天，宣扬星辰，以感受自我功德及天上福乐之喜乐，故共相和。鼓声类者，有鼓、铃、虫鸣、竹笛之类。拍击器具类者，谓拍击之杖棒等。弦乐器类者，谓琴、笛等。演奏者，指依据起止适度而演奏的乐众。所谓显于心者，谓彼心由此声音而狂乱不理，思恍惚而自言：「我有大福业。」所弃木木者，如同在丛林中被去掉无用之树枝。谓其态度低劣。天众如以初发之箭矢之锐利，去除恶僧恶法之要义，故云：「多有敌对者相逼。」云者，谓表明所说之意曰「长老」等。正如往往往生天堂者由他杀恶人阻扰一般，守清净正行者亦多有诽谤，故称「恶人」以自不以为意。
Vajjiputtasuttavaṇṇanā niṭṭhitā. · 跋耆子经注释完毕。
10. Sajjhāyasuttavaṇṇanā10. 诵习经注释
§230
230.Nissaraṇapariyattivasenāti addhā imaṃ pariyattiṃ nissāya vaṭṭadukkhato nissarituṃ labbhāti evaṃ nissaraṇapariyattivasena. Sajjhāyanatoti vimuttāyatanasīse ṭhatvā sajjhāyanato. Idāni tassa nissaraṇapariyattivasena sajjhāyanakaraṇaṃ, paṭipattivasena vattapaṭivattakaraṇaṃ, vipassanābhāvanañca dassetuṃ ‘‘so kirā’’tiādi vuttaṃ. Arahattaṃ pattadivase paṭipattikittanāya purimadivasesupi tathā paṭipajji, vipassanaṃ pana ussukkāpetuṃ nāsakkhīti dasseti. Kālaṃ ativattetīti idaṃ ‘‘saṅkasāyatī’’ti padassa atthavacanaṃ. Therassāti sajjhāyakattherassa.
「依止解脱论典而得解」者，谓依此巴利经典言教，以消除苦难而获解脱，故曰「依止解脱论典而得解」。所谓「专念修习」，谓立于解脱境界之顶端，意专一而修习此法。现在以此依止解脱论典为起始，作为修习行为及彼义的反复行持，亦有观修之推广，故有「是也」等语。初得阿拉汉果之日，如前一日前亦依此实践。观法则因生烦恼散乱而不能长久，故谓不可能。谓成就者，则具足戒律等善法完整之优。谓「过时」者，意指讥讽词「短缩」之义。所谓比库，是指专念长老。
Dhammapadānīti sīlādidhammakkhandhadīpakāni padāni. Tenāha ‘‘sabbampi buddhavacanaṃ adhippeta’’nti. Na gaṇhāsi uddesanti adhippāyo. Pāḷiyaṃ ‘‘bhikkhūhi saṃvasanto’’ti iminā tesaṃ dhammassavanatthāyapi dhammo pariyāpuṇitabboti dasseti. Virajjati etenāti virāgo, ariyamaggo. Jānitvāti pariññābhisamayavasena diṭṭhasutādiṃ yāthāvato jānitvā paṭivijjhitvā. Vissajjananti pahānaṃ. Na buddhavacanassa vissajjanaṃ. Bhaṇḍāgārikapariyattiyāpi anuññātattā pageva nissaraṇatthāya, tattha pana mattā jānitabbāti dassento ‘‘ettāvatā’’tiādimāha.
“法句”者，乃以戒为本之法蕴灯语句也。故有言：“一切皆由佛所说。”然不可取释为一切皆由佛主宰。巴利语中‘与比库相处’者，此用意表明闻法之义，且法亦当由此而圆满。所谓“熄灭”，即指熄灭欲爱，为圣道之义。所谓“知晓”，是指以究竟明了之智慧，真正明了闻见诸法，断除疑惑。所谓“舍弃”，乃放弃诸欲，非指舍弃佛所说之法。如《婆罗门遗恨经》传，若失戒罚，唯为脱离烦恼所必，故这里所说“知道恰如此”等语，意在表明须至此程度方知足也。
Sajjhāyasuttavaṇṇanā niṭṭhitā. · 诵习经注释完毕。
11. Akusalavitakkasuttavaṇṇanā11. 不善寻经注释
§231
231.Akusalevitakketi akosallasambhūtaṭṭhena akusale micchāvitakke. Yoni vuccati upāyo, tasmā asubhādike subhādivasena manasikāro ayonisomanasikāroti āha ‘‘anupāyamanasikārenā’’ti. Pāsādikakammaṭṭhānanti pasādāvahaṃ buddhānussatiādikammaṭṭhānaṃ. Balavapītiñca sukhañcāti nīvaraṇavikkhambhanato balavantaṃ upacārajjhānasahagataṃ pītiñca sukhañca.
“不善念”者，谓由无善生之不善邪念也。“根源”谓方式手段，故心向不净等恶不净事，则属非正之念，即非正念。故云：“由不正方式之念”，是也。所谓令心安乐之务场，乃指能引起欢喜之佛陀念诵等修习处所。谓由对五盖之障碍而起力强及由与安止禅同出之喜乐与乐受。
Akusalavitakkasuttavaṇṇanā niṭṭhitā. · 不善寻经注释完毕。
12. Majjhanhikasuttavaṇṇanā12. 日中经注释
§232
232.Nandanavaggeti nandanavaggavaṇṇanāyaṃ tattha idhāpi gāthāya visesābhāvato. Yadi evaṃ kasmā tattha saṅgītaṃ idha gahitanti? Devatāpaṭisaṃyuttataṃ upādāya devatāsaṃyutte saṅgahitampi aṭṭhuppattiyā paṭisaṃyuttattā idha gahitaṃ.
“南赡部洲品”者，即南赡部洲品之释也。此处无特别差别。若然，何故此处又述说音声？乃因基于与天界相应之缘故，天众合和之声，亦随缘被接合以备说法也。
Majjhanhikasuttavaṇṇanā niṭṭhitā. · 《中午经》注释完毕。
13. Pākatindriyasuttavaṇṇanā十三、《平常诸根经》注释
§233
233. Terasame yaṃ vattabbaṃ, taṃ vitthāritamevāti yojanā. Jantudevaputtasutteti jantudevaputtasuttasaṃvaṇṇanāya. ‘‘Tattha saṅgītaṃ idhāpī’’tiādi anantarasuttavaṇṇanāyaṃ vuttanayameva.
“第二十三品”所言应行者，谓专为详细说明。所谓“人、天子品经”，即对该经之整体说明。所谓“此处亦有音声”等，乃之后续经之注释，专以说明而已。
Pākatindriyasuttavaṇṇanā niṭṭhitā. · 《平常诸根经》注释完毕。
14. Gandhatthenasuttavaṇṇanā十四、《盗香者经》注释
§234
234.Gandhārammaṇaṃupanijjhāyatīti gandhasaṅkhātaṃ ārammaṇaṃ upecca nijjhāyati, rūpārammaṇena viya viññāṇena rūpaṃ, gandhārammaṇena taṃ upecca nijjhāyati paccakkhato, yāthāvato sabhāvato paṭivijjhatīti attho. Upasiṅghissatīti taṇhāvasena upagantvā siṅghissati.
“以香为念”者，谓舍弃能激发诸香之念而独自安住，如以色为念时舍弃色法转而观于识等，依实相知之义。所谓“谛知真实”，即明了其本性所知。所谓“欲生而前来”，表示由欲而起，近前欲望求。
Ekaṅgametaṃtheyyānanti ārammaṇavasena theyyavatthūsu vibhajiyamānesu ekamaṅgametaṃ gandhārammaṇanti āha ‘‘thenitabbāna’’ntiādi. Ojāpekkhāya theyyāya pavattamānāya dhammārammaṇatāpi tassā siyā, sā pana na madhurā theyyakatā cāti ‘‘pañcakoṭṭhāsāna’’nti vuttaṃ. Kāmañca taṃ gandhārammaṇaṃ kenaci pariggahitaṃ na hotīti ādiyituṃ sakkā, satthārā pana ananuññātattā na yutto tassa paribhogo. Yaṃ pana tena bhikkhunā vuttaṃ ‘‘na harāmi na bhañjāmī’’ti, tassapi ayameva parihāro. Vaṇṇīyati phalaṃ etenāti vaṇṇaṃ, kāraṇanti vuttaṃ ‘‘vaṇṇenāti kāraṇenā’’ti.
“一依心境法”者，乃言以观想处所为对象，分门别类以识别清楚。谓“应当观察”，表示应深入体察。又谓“仅以五尘之法为念”，虽有思惟，却非甜美之欲境观。故称“五座”法。至于若欲令此香念成邪欲，或为他执，则不可，使师教严令不得如此等。譬如比库所言“我不夺亦不毁”，即此为对香念之正确处理。谓“描绘成果”，即以明了为因，所绘加以描摹者。
Tasminti tasmiṃ bhikkhusmiṃ. Ākiṇṇakammantoti taṇhādiṭṭhiādivasena akusalakammanto diṭṭhimohataṇhādivasena ādito paṭṭhāya kusalakammānaṃ paṭikkhepanato. Diṭṭhivasena ca kathinakakkhaḷakharigatattā ‘‘akhīṇakammanto kakkhaḷakammanto’’ti vuttaṃ.
是故，于此比库中；所谓恶业者，是因渴爱等见所起的不善业，由见惑和渴爱等所引，因起始由此不善业而生，故舍弃善业。又因见之故，有言称之为难破难硬；即称“未净业者是坚硬业者”。
Ākiṇṇaluddoti ākiṇṇo hutvā kakkhaḷo. Tenāha ‘‘bahupāpo’’tiādi. Makkhitoti litto. Tanti devatācodanaṃ. Tasmāti atikkamma ṭhitattā‘‘tvañcārahāmi vattave’’ti evamāha.
所谓未净业者者，意即既未净且坚硬。因此有“多罪”之说。未净，即腐坏之义。此乃天神诘问。由此越过坚立（未净），遂言：“我亦当行此。”如是说。
Gavesantassa attano santāne uppādanavasena pariyesantassa. Anekayojanāyāmavitthāraṃ gaganatalaṃ byāpetvā uppannavalāhakakūṭappamāṇaṃ viya. Suddhoti sīlena parisuddho ayanti jānāsi. Sugatinti sundaranibbattiṃ. Tena nibbānassapi saṅgaho siddho.
求索者谓己身子孙之生起而寻求者，犹如于大境界中广布天空之上，如出现雷光山峰般广大。所谓净者，指以戒行清净；以此认识箭术。所谓善逝，是指美好之解脱。因之涅槃的集会亦得成就。
Gandhatthenasuttavaṇṇanā niṭṭhitā. · 《盗香者经》注释完毕。
Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya · 《显扬真义》——《相应部》注疏
Vanasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. · 《林相应》注释中的隐义阐明已经完成。