1. Saḷāyatanasaṃyuttaṃ · 1. 六处相应复注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Saṃyuttanikāye · 相应部中
Saḷāyatanavaggaṭīkā · 《六处品疏》
1. Saḷāyatanasaṃyuttaṃ一、六处相应
1. Aniccavaggo
第一章 无常品
1. Ajjhattāniccasuttavaṇṇanā一、《内无常经》注释
§1
1. Cakkhatīti cakkhu, ñāṇaṃ, yathāsabhāvato ārammaṇassa jānanena samavisamaṃ ācikkhantaṃ viya pavattatīti attho. Tathā maṃsacakkhu. Tampi hi rūpadassane cakkhatīti cakkhu. Buddhānaṃyeva cakkhūti buddhacakkhu, asādhāraṇato hi sattasantānesu sassatucchedadiṭṭhi anulomikañāṇayathābhūtañāṇānañceva kāmarāgānusayādīnañca yāthāvato vibhāvitañāṇaṃ āsayānusayañāṇaṃ indriyaparopariyattañāṇañca. Heṭṭhimā tayo maggā catusaccadhammesu vuttākārena pavattiyā dhamme cakkhūti dhammacakkhu, tathā tesaṃ phalāni taṃtaṃpaṭipakkhesu paṭippassaddhipahānavasena pavattanato. Samantato sabbadhammesu cakkhukiccasādhanato samantacakkhu, sabbaññutaññāṇaṃ. Dibbavihārasannissayena laddhabbato devānaṃ dibbacakkhu viyāti taṃ dibbacakkhu, abhiññāviseso. Ālokaṃ vaḍḍhetvā rūpadassanato ‘‘ālokapharaṇenā’’ti vuttaṃ. ‘‘Idaṃ dukkhaṃ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādī’’tiādinā (saṃ. ni. 5.1081; mahāva. 15) nayena āgatattā catusaccaparicchedakañāṇaṃ ‘‘paññācakkhū’’ti vuttaṃ. Tadidaṃ ‘‘vipassanāñāṇa’’nti vadanti, ‘‘vipassanāmaggaphalapaccavekkhaṇañāṇānī’’ti apare.
一、眼识，即眼根；智慧，是对所缘境界本性依其生起而断续不续的认知，如此流转运转之义。譬如肉眼，肉眼即是眼根，因其能见色而名为眼识。诸佛所具足者为佛眼，是非凡之眼，能照见众生七蕴中不断断灭之真理，与顺理之智慧、如实分别烦恼根本习气，亦能转越诸根识。三乘中较下乘以四圣谛法门所说，称为法眼，因以法义开显流转而得，是法眼。彼诸法果报在此如实观察、持守修行而得，是佛法眼。普遍观察一切法、能了达一切智见，是慧眼。因具足神通而得天眼，此谓天眼。因增大光明、显见色相，谓之光明具足，故云“光明具足”。“此苦为圣谛，贤者应如是说。于未曾闻法前，眼识始生起”等（同尼经5.1081，大梵志15）之理，故称为分别四圣谛遍照之慧眼。此即观智，亦称“观行智果反照之慧”。
Paccayabhūtehi etehi abhisambharīyantīti sambhārā, upatthambhabhūtā catusamuṭṭhānikarūpā. Saha sambhārehīti sasambhāraṃ. Mahābhūtānaṃ upādāya pasīdatīti pasādo. Akkhikūpake akkhipaṭalehīti ubhohi akkhidalehi. Sambhavoti āpodhātumeva sambhavabhūtamāha. Idha ‘‘terasa sambhārā’’ti vuttaṃ. Aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 596) pana saṇṭhānena saddhiṃ ‘‘cuddasa sambhārā’’ti āgataṃ. Tattha saṇṭhānanti vaṇṇāyatanameva parimaṇḍalādisaṇṭhānabhūtaṃ. Visuṃ vacanaṃ pana nesaṃ tathābhūtānaṃ atathābhūtānañca āpodhātuvaṇṇāyatanānaṃ yathāvutte maṃsapiṇḍe vijjamānattā. Sambhavassa catudhātunissitehi saha vuttassa dhātuttayanissitatā yojetabbā. Diṭṭhimaṇḍaleti abhimukhaṃ ṭhitānaṃ paṭibimbapaññāyanaṭṭhānabhūte cakkhusaññitāya diṭṭhiyā pavattiṭṭhānabhūte maṇḍale. Sanniviṭṭhanti etena cakkhupasādassa anekakalāpagatabhāvo dassito. Tathā hi so satta akkhipaṭalāni abhibyāpetvā vattati. Yasmā so satta akkhipaṭalāni byāpetvā ṭhitehi attano nissayabhūtehi katūpakāraṃ taṃnissiteheva āyuvaṇṇādīhi anupālitaparivāritaṃ tisantatirūpasamuṭṭhāpakehi utucittāhārehi upatthambhiyamānaṃ hutvā tiṭṭhati. Rūpadassanasamatthanti attānaṃ nissāya pavattaviññāṇassa vasena rūpāyatanadassanasamatthaṃ. Vitthārakathāti tassa cakkhuno sotādīnañca hetupaccayādivasena ceva lakkhaṇādivasena ca vitthārakathā.
这些诸法因缘所生，称为集，属于所积累所依之缘起。与所依引生者共生为四种现起。合称集。依四大而生故其灭称为灭。透过眼识与色缘相合故名眼识。所谓“十二集”如法集要（法集分8）等讽述。所谓“十四集”，指由空处等相会聚而成。所谓会聚，指五根处、五境界形成的区位。虽有异说，此指色法五界在肉体之中所聚。集为依四大所成，须依此而联结。所谓观境界，是指眼识所对现前境界，视为识所显现的山水或图案。云集论多处示照此摄境之多变化故。譬如肉眼观七界，依其六入、毛细血管、神经等组成复杂，涵盖万象，依此维护己身，于七界中自我得以活动生存。是故色法领域正以隐现视觉相为识所见，故能显现色法。广释中对眼识与耳识等诸因缘有详细说明。
Sammasanacāracittanti vipassanāya pavattiṭṭhānabhūtaṃ vipassitabbaṃ cittaṃ. Keci ‘‘vipassanupagatakiriyamayacitta’’nti vadanti, taṃ tesaṃ matimattaṃ. Tīṇi lakkhaṇāni dassetvā vipassanaṃ ussukkāpetvā arahattassa pāpanavasena desanāya pavattattā.
正思维运转的心识，乃观察修习中所起依止观察法之心。有人称之为“随观作用心”，此谓彼等见解略浅。观察心显示三相，资以增长观察之力，生起正觉证得阿拉汉果。这种心识因于正法说教而起。
Ajjhattāniccasuttavaṇṇanā niṭṭhitā. · 《内无常经》注释完毕。
2-3. Ajjhattadukkhasuttādivaṇṇanā二至三、《内在苦经》等注释
§2-3
2-3.Dvelakkhaṇānīti dukkhānattalakkhaṇāni. Ekaṃ lakkhaṇanti anattalakkhaṇaṃ. Sesānīti vuttāvasesāni lakkhaṇāni. Tehīti yehi dutiyatatiyāni suttāni desitāni, tehi. Sallakkhitānīti sammadeva upadhāritāni. Ettakenāti dvinnaṃ ekasseva vā lakkhaṇassa kathanena.
二至三。二相者，谓苦相与无我相。一相者，谓无常相。余者谓所说余相。三者者，即第二、第三部经所宣说者。所书写之记号谓正当书写之相记。一次言，即谓二者或单一相标示之说法。
Ajjhattadukkhasuttādivaṇṇanā niṭṭhitā. · 《内在苦经》等注释完毕。
4-6. Bāhirāniccasuttādivaṇṇanā四至六、《外在无常经》等注释
§4-6
4-6.Vuttasadisovāti ‘‘dve lakkhaṇānī’’tiādinā vuttasadiso eva. Nayoti atidesanayo.
四至六。所说相等者，即“二相”等之相说无差别。谓诀释重申也。
Bāhirāniccasuttādivaṇṇanā niṭṭhitā. · 《外在无常经》等注释完毕。
7-12. Ajjhattāniccātītānāgatasuttādivaṇṇanā七至十二、《内在无常、过去、未来经》等注释
§7-12
7-12.Sallakkhetvāti atītānāgatānaṃ avijjamānattā gāhassa daḷhatāya sallakkhetvā. Paccuppannesu vijjamānattā balavatā taṇhādigāhena vipassanāvīthiṃ paṭipādetuṃ kilamantānaṃ vineyyānaṃ vasena.
七至十二节。所谓记号者，指把过去与未来尚不存在者，由于无明而对其所取执的坚定记号。对于现存者，则由清明的正见与充满力量的渴爱等所催使，行持内观的修行。此内观修行能遣除使人厌倦者，故称为应当摒弃者的支配。
Ajjhattāniccātītānāgatasuttādivaṇṇanā niṭṭhitā. · 《内在无常、过去、未来经》等注释完毕。
Aniccavaggavaṇṇanā niṭṭhitā. · 无常品释义完毕。
2. Yamakavaggo
第二章 双重篇
1-4. Paṭhamapubbesambodhasuttādivaṇṇanā1-4. 第一觉前经等释义
§13-16
13-16. Dvīsupi suttesu āyatanānaṃ vasena desanā ekarasāvāti ‘‘paṭhamadutiyesū’’ti ekajjhaṃ paduddhāro kato. Āhito ahaṃmāno etthāti attā, attabhāvo. Attānamadhi ajjhattaṃ, tappariyāpannattā tattha bhavāni ajjhattikāni, tesaṃ ajjhattikānaṃ. Ajjhattañca nāma ajjhattajjhattaṃ , niyakajjhattaṃ, gocarajjhattaṃ, visayajjhattanti catubbidhaṃ. Tattha ajjhattajjhattaṃ ajjhatte bhavanti ajjhattikanti āha ‘‘ajjhattajjhattavasena ajjhattikāna’’nti. Tesaṃ cakkhādīnaṃ ajjhattesupi ajjhattikabhāvo adhikasinehavatthutāyāti āha ‘‘chandarāgassa adhimattabalavatāyā’’ti. Idāni tattha tamatthaṃ paṭiyoginā saddhiṃ udāharaṇavasena dassento ‘‘manussānaṃ hī’’tiādimāha. Taṃ uttānameva. Bāhirānīti ajjhattikato bahi bhavāni.
十三至十六节。关于两类经文中所说诸根境界的支配，一切教诲中用单一语句分别指出“初、次二者”。此处称“我慢”为“我”或“我之性”。在“我”之内，因执着妄想所缚，内生诸存在，谓为“内在者”。内在蕴含四种：内内、内外、所摄、对象。前者曰内内，即内在中的内在，称为“内在者”。眼根等诸根中之内在所摄，因渴爱而有其增强势力。今举此为例，证明“众生愚昧”等说是真确之义。上述是“外在”，由内心转向外物而生。
Paṭhamapubbesambodhasuttādivaṇṇanā niṭṭhitā. · 第一觉前经等释义完毕。
5-6. Paṭhamanoceassādasuttādivaṇṇanā5-6. 第一不味经等释义
§17-18
17-18.Nikkhantāti lokato nikkhantā. Visaṃyuttā saṃyogahetūnaṃ kilesānaṃ pahīnattā no saṃyuttā. No adhimuttāti na ussukkajātā. Vimariyādī…pe… cetasāti vigatakilesavaṭṭamariyādatāya nimmariyādīkatena cittena. Catusaccameva kathitaṃ cakkhādīnaṃ assādādino kathitattā.
十七至十八节。所谓“退出”，为从世俗而退出。所谓“放逸”，乃由烦恼缠结之缘灭而终止烦恼，不是被束缚。所谓“不燥炎”，即非由焦躁而生。所谓“无蔑视”等，是指无烦恼并且无轻慢之心。正如四圣谛所说，因眼根等诸根的摄受而阐述。
Paṭhamanoceassādasuttādivaṇṇanā niṭṭhitā. · 第一不味经等释义完毕。
7-10. Paṭhamābhinandasuttādivaṇṇanā7-10. 第一欢喜经等释义
§19-22
19-22.Vaṭṭavivaṭṭameva kathitaṃ abhinandanānaṃ uppādanirodhānañca vasena desanāya pavattattā. Anupubbakathāti ādito paṭṭhāya padatthavaṇṇanā. Nesanti suttānaṃ.
十九至二十二节。说明诸法的因缘起灭，犹如环环相扣的轮转。启发修法者依次由浅入深加以阐述。表明此非是某部经文所独有。
Paṭhamābhinandasuttādivaṇṇanā niṭṭhitā. · 《第一欢喜经》等的注释已完毕。
Yamakavaggavaṇṇanā niṭṭhitā. · 《双品》的注释已完毕。
3. Sabbavaggo
第三章 万法篇
1. Sabbasuttavaṇṇanā一、《一切经》注释
§23
23. Sabba-saddo pakaraṇavasena katthaci sappadesepi pavattatīti tato nivattanatthaṃ anavasesavisayena sabba-saddena visesetvā vuttaṃ ‘‘sabbasabba’’nti, sabbameva hutvā sabbanti attho. Āyatanabhāvaṃ sabbaṃ āyatanasabbaṃ, sesadvayepi eseva nayo.
二十三、关于“一切法音”作为种类而言，有时即使片言只语也可称为“一切法”起，用意是指出因此脱离余余法的别无余，故说“一切诸法”者，即为全然具足之义。一切法境，称作一切法境界；其余剩余的二者，也同理可推。
Tassa avisayābhāvato na addiṭṭhamidhatthi kiñcīti. Idhāti nipātamattaṃ, idha vā sadevake loke, dassanabhūtena ñāṇena adiṭṭhaṃ nāma kiñci natthīti attho. Yadi evaṃ anumānavisayaṃ nu kho kathanti āha ‘‘atho aviññāta’’nti. Aññesaṃ apaccakkhampi aviññātaṃ tassa kiñci natthīti adiṭṭhaṃ aviññātaṃ natthi. Paccuppannaṃ atītameva ñeyyaṃ gahitaṃ, anāgataṃ nu kho kathanti āha – ‘‘ajānitabba’’nti, tassa kiñci natthīti ānetvā sambandho. Jānituṃ ñātuṃ asakkuṇeyyaṃ nāma tassa kiñci natthīti dassento āha ‘‘sabbaṃ abhiññāsī’’tiādi.
由于其缺乏特定境界，故无所谓未被见知之事义。在此指纯词性而言，或说有天界众生因显现之智而未曾见知者，即为不存在之义。若说此类所立境为假设对象，则称“为无知”。于他处未预设者亦是无知，故无所谓有何物为已知或未知之说。现前与过去者实为当知之理，若论未来则称“难知”，表现其无所对应之关联。若不能知晓，则显明“全知之德”等义理。
Sakalassa sakkāyadhammassa pariggahitattā sakkāyasabbaṃ. Sabbadhammesūti pañcannaṃ dvārānaṃ ārammaṇabhūtesu sabbesu dhammesu. Yasmā chasupi ārammaṇesu gahitesu padesasabbaṃ nāma na hoti, tasmā ‘‘pañcārammaṇamatta’’nti vuttaṃ. Padesasabbaṃ sakkāyasabbaṃ na pāpuṇāti tassa tebhūmakadhammesu ekadesassa asaṅgaṇhanato. Sakkāyasabbaṃ āyatanasabbaṃ na pāpuṇāti lokuttaradhammānaṃ asaṅgaṇhanato. Āyatanasabbaṃ sabbasabbaṃ na pāpuṇāti. Yasmā āyatanasabbena catubhūmakadhammāva pariggahitā, na lakkhaṇapaññattiyo, yasmā sabbasabbaṃ dassentena buddhañāṇavisayo dassito, tasmā ‘‘sabbasabbaṃ na pāpuṇātī’’ti etthāpi ‘‘kasmā…pe… natthitāyā’’ti sabbaṃ ñātārammaṇeneva pucchāvissajjanaṃ kataṃ. ‘‘Āyatanasabbepi idha vipassanupagadhammāva gahetabbā abhiññeyyaniddesavasenapi sammasanacārasseva icchitattā’’ti vadanti.
作为有形有相法体被约摄，谓之法身整体。一切法中指五门感官所缘法之所有法。如说虽为所有法，因某些缘境所摄受处不存在境界所有法，故称“唯五所缘”。境界所有法不可及于色法、受法等三界所摄取之一境界故也。境界所有法亦不可及于出世间法缘故。一切法境亦不及境界所有法。因境界所有法只约摄四大法而不包含特异性存在。因佛陀以般若智眼揭示一切法境，如是故说“一切法境不可及”，于此亦由“一切法”是境界所有种类而询问：“何以不及？”如是以一切境界法作为内观根本，令达智慧境界，说明应依正修实相而行。
Paṭikkhipitvāti ‘‘idaṃ sabbaṃ nāma na hotī’’ti evaṃ paṭikkhipitvā. Tassāti ‘‘aññaṃ sabbaṃ paññāpessāmī’’ti vadantassa. Vācāya vattabbavatthumattakamevāti vañjhāputtagaganakusumādivācā viya etassa vācāya kevalaṃ vattabbavatthukameva bhaveyya, na attho, vacanamattakamevāti attho . Atikkamitvāti anāmasitvā aggahetvā. Taṃ kissa hetūti vighātāpajjanaṃ kena hetunā. Yathā taṃ avisayasminti yathā aññopi koci avisaye vāyamanto, evanti attho. Aṭṭhakathāyaṃ pana yasmā pāḷiyaṃ ‘‘taṃ kissa hetū’’ti vuttakāraṇameva upanayanavasena dassetuṃ ‘‘yathā ta’’ntiādi vuttaṃ. Kāraṇopanayanañca kāraṇamevāti ‘‘yathāti kāraṇavacana’’nti vuttanti daṭṭhabbaṃ. Tenevāha ‘‘evaṃ imasmimpi avisaye’’tiādi.
反对而言，即所谓“此则非为一切”，以此反对。其意指“吾当说明他种一切”。因念言仅为“应论义”，如天地之春花等虚言中仅须论述意，非实义。超越念言者指未被名之义。何故反对，因其为障碍而起妨碍之缘。如说无定境界，或说他处有稳当对象，意即此意相同。由注疏中因巴利文“为因故”而用引发论证，言说如是于此域中为因缘等理所表明。
Sabbasuttavaṇṇanā niṭṭhitā. · 《一切经》的注释已完毕。
2. Pahānasuttavaṇṇanā二、《舍断经》注释
§24
24.Sabbassāti dvārārammaṇehi saddhiṃ dvārappavattassa. Pahānāyāti tappaṭibaddhachandarāgapahānavasena pajahanāya. Cakkhusamphassanti cakkhusannissitaphassaṃ. Mūlapaccayanti mūlabhūtaṃ paccayaṃ katvā, sahajātavedanāya cakkhusamphassapaccayabhāve vattabbameva natthi. Eseva nayoti apadesena ‘‘sotasamphassaṃ mūlapaccayaṃ katvā’’tiādinā vattabbanti dasseti. Manoti bhavaṅgacittaṃ manodvārassa adhippetattā. Ārammaṇanti dhammārammaṇaṃ. Sahāvajjanakajavananti sahamanodvārāvajjanakaṃ javanaṃ. Taṃpubbakattā manoviññāṇaphassavedanānaṃ mūlapaccayabhūtā sabbesveva cakkhudvārādīsu vuttittā tadanurūpato ‘‘bhavaṅgasahajāto samphasso’’ti vuttaṃ. Sahāvajjanavedanāya javanavedanā ‘‘vedayita’’nti adhippetā, bhavaṅgasampayuttāya pana vedanāya gahaṇe vattabbameva natthi. Bhavaṅgato amocetvā bhavaṅgacittena saddhiṃyeva āvajjanaṃ gahetvā manodvārāvajjanaṃ bhavaṅgaṃ daṭṭhabbaṃ. Yā panettha desanāti yā ettha ‘‘pahānāyā’’tiādinā pavattadesanā satthu anasiṭṭhi āṇā. Ayaṃ paṇṇatti nāma tassa tassa atthassa pakārato ñāpanato. Ettha sabbaggahaṇena sabbe sabhāvadhammā gahitā, paññatti pana katamāti vicāraṇāya taṃ dassetuṃ ‘‘yā panetthā’’tiādi vuttanti daṭṭhabbaṃ.
二十四、所谓“一切”是指诸窗门所缘合一之法。所谓放弃，是指夹缚之贪爱欲望被断除之意。眼触是眼根所依赖之触。根本因是构成根基之因，因即生起感受之眼接触因，若只是自然生起之感觉，则非眼触之根本因。此是因缘之说法，如以语言表明“耳触之根本因”之类而说。意是心识为心门主宰。所缘是法所缘。相应生出者谓乃心门起心生受。修前次心理识及触受感受为根本因，故言“心识相续生触受”。相应生处之感受谓为“被感者”，此属紧随其后的尤为重要，因无此则无持有。舍弃原处须舍弃心相续。心识与感知合而为一，心门感知即应以心识为观。此处所说教法，是以“放弃”为先导之言教。此为名之代表，体现各义说法作用。此处诸法皆以包含众法为意，名之谓言说之整体。于考察其意所须述者，如此而言。
Pahānasuttavaṇṇanā niṭṭhitā. · 《舍断经》的注释已完毕。
3. Abhiññāpariññāpahānasuttavaṇṇanā三、《证知、遍知、舍断经》注释
§25
25.Abhiññāti abhiññāya. Ya-kāralopavasenāyaṃ niddeso ‘‘sayaṃ abhiññā’’tiādīsu (dī. ni. 1.28, 405; ma. ni. 1.154) viya, tathā ‘‘pariññā’’ti etthāpi. Sabbanti āyatanasabbaṃ. Tañhi abhiññeyyaṃ. Abhijānitvāti abhiññāya jānitvā. Parijānitvāti tīraṇapariññāya aniccādito parijānitvā. Pajahanatthāyāti pahānapariññāya anavasesato pajahanāya.
二十五、般若智即由见知而获悟。此处指“自知般若”，如文中所引（大毗尼略卷1第28、405页；大毗尼释卷1第154页）亦同“究竟知”义。所谓一切即一切境界，总括所能认识之境界法。所谓已知是指通过般若而详知之义。所谓悉知是指彻底了知无常等三法义。所谓舍弃是指彻除执著而无余放弃之义。
Abhiññāpariññāpahānasuttavaṇṇanā niṭṭhitā. · 《证知、遍知、舍断经》注释已结束。
4. Paṭhamaaparijānanasuttavaṇṇanā四、《第一不遍知经》注释
§26
26. ‘‘Abhijāna’’ntiādinā ettha bhagavā paṭhamaṃ kaṇhapakkhaṃ dassetvā sukkapakkhaṃ dasseti veneyyajjhāsayavasena. Tenettha vaṭṭavivaṭṭaṃ kathitaṃ.
第26条：“由‘认识’等所现，”于此，世尊先示现黑暗时期，然后示现光明时期，作为对行者的训诲。于是，此处说明了轮回生死的转变。
Paṭhamaaparijānanasuttavaṇṇanā niṭṭhitā. · 《第一不遍知经》注释已结束。
5. Dutiyaaparijānanasuttavaṇṇanā五、《第二不遍知经》注释
§27
27. Cakkhuviññāṇaviññātabbadhammo nāma rūpāyatanamevāti āha ‘‘heṭṭhā gahitarūpamevā’’ti. Idha anāpāthagataṃ ‘‘cakkhuviññāṇaviññātabbā dhammā’’ti vuttattā. Heṭṭhā āpāthagatampi anāpāthagatampi gahitameva ‘‘ye ca rūpā’’ti anavasesato vuttattā. Te hi vedanāsaññāsaṅkhārakkhandhā saha cakkhuviññāṇena viññātabbattā. Tathā hi cakkhuviññāṇaṃ tehi ekuppādaṃ ekavatthukaṃ ekanirodhaṃ ekārammaṇameva. Sesapadesūti sesesu ‘‘yañca sotaṃ ye ca saddā’’tiādinā āgatesu kaṇhapakkhe pañcasu, sukkapakkhe chasupi padesu. Eseva nayoti yvāyaṃ ‘‘heṭṭhā gahitarūpameva gaṇhitvā’’ti attho vutto. Eso eva tatthapi atthavaṇṇanānayo.
第27条：“名为依赖于眼识的识所能认知的色识界。”由此宣说“下方即为视有色业”的意思。此地说“非下方的依赖眼识识认的法”，因缘是已宣说此语。下方的依赖与非依赖的都是具足的，是指“那些色”（一切诸色），此由未余尽地示说。那些与色共行、继起于色而入识的便是受、想、行三蕴，与眼识一同被识。如此，眼识即以上诸法为依止所起，是单一对象，亦是单一灭尽，亦是单一境界。这“残余词”等指“以及耳识、声等”的诸五暗处，明示黑暗时期五处，光明时期亦六处。现为此义，“下方即为具足的色”的涵义言说。此处即为该义的解析说明之法。
Dutiyaaparijānanasuttavaṇṇanā niṭṭhitā. · 《第二不遍知经》注释已结束。
6. Ādittasuttavaṇṇanā6. 燃烧经注释
§28
28. Gayānāmikāya nadiyā avidūre pavatto gāmo gayā nāma, tassaṃ gayāyaṃ viharatīti samīpatthe cetaṃ bhummavacanaṃ. Gayāgāmassa hi āsanne gayāsīsanāmake piṭṭhipāsāṇe bhagavā tadā vihāsi. Tenāha ‘‘bhagavā tattha viharatī’’ti.
第28条：靠近河流，未远处有一村落，名为伽耶，据此名说“伽耶村”。佛陀当时住在伽耶村附近。于是说“世尊在那里安住”。
Tatrāti ‘‘bhikkhū āmantesī’’ti ye bhikkhū āmantesi, yathā cāyaṃ desanā tesaṃ sappāyā jātā, tatra tasmiṃ atthadvaye vibhāvetabbe ayaṃ anupubbikathā samudāgamato paṭṭhāya anupaṭipāṭikathā. Itoti imasmā kappato. Kirāti anussavanatthe nipāto. Pāramitāparibhāvanāya paripākagate. Ñāṇeti bodhiñāṇe. Kaniṭṭhaputto vemātikabhātā bhagavato. Veḷubhittikuṭikāhi parikkhipitvā bahiddhā, anto pana paṭasāṇīhi.
又言“诸比库被召唤”，谓那些比库们被召唤之时，由此开示令教法得到圆满成就的寄托二义，此为由渐次说法而来之先行本义，是逐步展开的对法的阐明。此乃此时发生的业缘。旧语曰：为阐明波罗蜜等的涵义而成熟至此。所谓智慧即觉悟之智。最幼的子者，是佛弟子威摩提兄弟，屯住在树下竹屋外，屋内有石砌门。
Sabbesaṃ sattānaṃ. Puññacetanaṃ anto abbhantare paveseti. Bhagavāpi tassa puttoti katvā ‘‘aññe tayo puttā’’ti vuttaṃ. Avippakiritvāti parājayena avippakiriya apalāyitvā. Pidahīti dātuṃ na sakkomīti tathā akāsi. Saccavāditāya gaṇhiṃsūti rājakulassa saccavāditāya attano varaṃ gaṇhiṃsu.
谓众生全体，善行意念从内而外进入。世尊亦说这是他的子孙，说“还有三子”。“未被玷污”是指败退下落、远离败落。谓“不堪捧持”故作此言。出于实语，皇族欢喜，认为是其至诚。
Vinivattitunti paṭiññāya nivattituṃ. Antarāti tumhehi paricchinnakālassa antarā eva matā. Aṭṭhavīsatihatthaṭṭhānaṃ usabhaṃ nāma. Usabhe aṭṭhavīsatihatthappamāṇe ṭhāne. Dānagge byāvaṭoti pasuto.
“回返”是指发愿回转。说你们在截断期限中，间隔无疑即为间隙。八十二臂的青牛。青牛在八十二臂长的地方。吝啬寓意其凶恶。
Soti bhagavā. Tathārūpañhi buddhānaṃ desanāpāṭihāriyaṃ, yathā desanāya gahito attho paccakkhato vibhūto hutvā upaṭṭhāti. Tenāha ‘‘imesaṃ…pe… desessāmī’’ti. Sanniṭṭhānanti cirakālaparicitādittaaggikānaṃ ādittapariyāyadesanāva sappāyāti nicchayamakāsi. Padittanti padīpitaṃ ekādasahi aggīhi ekajālībhūtaṃ. Tenāha ‘‘sampajjalita’’nti. Dukkhalakkhaṇaṃ kathitaṃ cakkhādīnaṃ ekādasahi aggīhi ādittabhāvena dukkhamatāya dukkhassa kathitattā.
愿世尊听闻。如来诸佛所共具备的教法威神，即教法义理得成具现而稳固存在，故称之为“此等……等……我当宣说”。所谓现前者，意指长期熟识并深入体悟火焰诸相，火焰之燃烧本质所在的说法相续，已成确定不变的见解。所言“燃烧”者，喻十一种火焰汇聚交织之状。佛陀因以十一火焰之燃烧性质，说明苦的本性，从眼根等诸识所生苦觉之理发起说法。
Ādittasuttavaṇṇanā niṭṭhitā. · 燃烧经注释完毕。
7. Addhabhūtasuttavaṇṇanā7. 已成经注释
§29
29. Adhisaddena samānattho addhasaddoti āha ‘‘addhabhūtanti adhibhūta’’ntiādi. Sesaṃ vuttanayameva.
第29义，所谓“阿提萨达”（adhisadda）与“同义”具有相同含义，所谓“阿提萨达”者，亦即“具备所作”（addhabhūta）之意等。余者释义只阐述其名所涵义而已。
Addhabhūtasuttavaṇṇanā niṭṭhitā. · 已成经注释完毕。
8. Samugghātasāruppasuttavaṇṇanā8. 根除相应经注释
§30
30. Maññitaṃ nāma taṇhāmānadiṭṭhīhi gahetabbaṃ maññitaṃ. Sabbasmiṃ maññitanti sabbamaññitaṃ, tassa samugghāto setughāto, tadāvahaṃ sabbamaññitasamugghātasāruppaṃ. Aṭṭhakathāyaṃ pana ‘‘maññitaṃ nāma cakkhādīsu eva uppajjati, nāññasmi’’nti dutiyanayo vutto. Anucchavikanti anurūpaṃ avilomaṃ. Idhāti idheva sāsane aññattha tadabhāvato. ‘‘Taṇhā-mānadiṭṭhimaññitāna’’nti vuttaṃ maññitattayaṃ saparasantānesu paṭipakkhavasena yojetvā dassetuṃ ‘‘cakkhuṃ ahanti vā’’tiādi vuttaṃ. Tattha ‘‘cakkhuṃ aha’’nti iminā ajjhattavisayaṃ diṭṭhimaññitañca dasseti attābhinivesāhaṃkāradīpanato. ‘‘Mama’’nti iminā taṇhāmaññitaṃ mānamaññitampi vā, pariggahamukhenapi seyyādito mānuppajjanato. Sesapadadvayepi iminā nayena maññitavibhāgo veditabbo. Ahanti attāva, so ca cakkhusmiṃ tadadhīnavuttittā ‘‘paro’’ti na maññati. Mama kiñcanapalibodho cakkhusmiṃ sati labbhanato, asati na maññati tathāmaññitassa paccayaghātato. Sesapadadvayepi eseva nayo.
第30义，“所执”指应由渴爱、我见等所执受持之意。所谓“一切所执”者，一切皆被执受的总称。于此意涵中，“所执”与“破坏桥梁”相类比。这里我将一切所执如破坏桥梁般强烈碰撞，故示以“一切所执碰撞之类比”。在注疏中解释，“所执”仅生于眼根等处，别无他处。所谓“倒行不顺”是指观点相反而逆行，这是该法在此教界中独特的考虑。所谓“渴爱我见所执者”，在相反连续的矛盾中以对立面佐证，就如“眼为我者”等说已被谈及。此处“眼为我”意味着内在境界上的自我看待所生的执著及我见，这是自我固执及我执根源所示现。“我所有”等由此渴爱所执着，可见以执著延续因缘生成之理。由这两词可知，执着种类的差分应当探讨。“为我”是对自身而言，而于眼根中对此未持“他者”之见，我等无此想法。不自觉执著于眼根中所感知之物，缘于因缘不显，故未觉察以我执视之。两词之关系同理。
Ahaṃ cakkhuto niggatoti ‘‘aha’’nti vattabbo ayaṃ satto cakkhuto niggato tattha sukhumākārena upalabbhanato. Mama kiñcanapalibodho cakkhuto niggato tasmiṃ sati eva upalabbhanato . Sesadvayepi eseva nayo. Tattha paroti paro satto. Mama cakkhūti na maññati yassa taṃ cakkhu, tassa ‘‘aha’’nti vattabbasseva abhāvato. Mamattabhūtanti mama kāraṇaṃ. Sesaṃ uttānameva. Evametasmiṃ sutte cakkhurūpa-cakkhuviññāṇa-cakkhusamphassa-sukhadukkhādukkhamasukhavasena satta vārā cakkhudvāre, tathā sotadvārādīsūti cha sattakā dvecattālīsa. Puna sakkāyavasena ‘‘sabbaṃ na maññatī’’tiādinā vuttaṃ, tena tecattālīsa. Puna tebhūmakavaṭṭaṃ ‘‘loko’’ti gahetvā ‘‘na kiñci loke upādiyatī’’ti vuttaṃ, tena catucattālīsa honti. Evaṃ sabbathāpi catucattālīsāya ṭhānesu arahattaṃ pāpetvā vipassanā kathitāti veditabbā. ‘‘Catucattālīsādhikasatesū’’ti kesuci potthakesu likhanti, sā ca pamādalekhā.
“我是眼垢净者”中“我是”应解释为：此“有情”即在眼垢净之内境微妙觉知中成立。因为我没有对此净垢的不觉知，故此“我是眼垢净者”得以成立。其余亦同理。此处“彼者”谓他者有情。“我眼”不能以他者之眼视之，故“我是”仅能对自性所存之义言。据此，我我所是我执之因。诸余义亦同。由此于经典中关于眼色、眼识、眼触及由此生受等诸苦乐受之七者中，眼门六入共七处总计为七十四。又以有身体为界，“无一物为我所视”之言亦记载，数为四十三。结合地境轮回称谓“世界”，更说“世间无所取”，数加至四十四。由此可知于此等七十四及四十三、四十四处，透过修得阿拉汉果，达至观智境地。所谓“四十四万法”等于经典抄本中之记载，乃是玛惹学派所写之误记。
Samugghātasāruppasuttavaṇṇanā niṭṭhitā. · 根除相应经注释完毕。
9. Paṭhamasamugghātasappāyasuttavaṇṇanā9. 第一根除适宜经注释
§31
31.Upakārabhūtā tadāvahattā. Tatoti maññitākārato. Tanti maññanāvatthuṃ. Aññenākārenāti yathā maññati aniccādiākārato, aññena aniccādinā ākārena hoti. Aññathābhāvaṃ vipariṇāmanti uppādavayatāya aññathābhāvaṃ jarāya maraṇena ca dvedhā vipariṇāmetabbaṃ. Taṃ upagamanena aññathābhāvī, evaṃbhūto hutvāpi jīraṇabhijjanasabhāvesu. Bhavesu satto loko uparipi bhavaṃyeva abhinandati. Heṭṭhā gahitameva saṅkaḍḍhitvāti ‘‘cakkhuṃ na maññatī’’tiādinā heṭṭhā gahitameva khandhadhātuāyatanāti khandhādipariyāyena ekato gahetvā punapi maññanāvatthuṃ dasseti. Avasāne ‘‘tato taṃ hotī’’ti vuttapadena saddhiṃ sabbavāresu aṭṭha aṭṭha hontīti ‘‘aṭṭhacattālīsāya ṭhānesū’’ti vuttaṃ.
第31义，谓帮助（upakāra）之起因。根据“我执”所起之。此属“执著缘起”的论题。所谓“依他起者”，即如我执于无常等缘起之因，因其他因缘而起。所谓“他性缺少变易”，即由生灭无常所致无常之不同。老死亦引出另一种无常之异。由因缘盛起，虽已成如是，而仍存有身躯衰败之本性。在世间有情及世界的相续中，对外界存在感到欣然。故此说“眼不执著”等语，分别从诸蕴、六处及界处整体合并考察，显示执着所生诸相。最终，以“于是得成”之语承接，结尾称八八，即八乘以四十八之处。
Paṭhamasamugghātasappāyasuttavaṇṇanā niṭṭhitā. · 第一根除适宜经注释已毕。
10. Dutiyasamugghātasappāyasuttavaṇṇanā10. 第二根除适宜经注释
§32
32.Dassetvāti ettha lakkhaṇe ayaṃ tvā-saddo, hetumhi vā. Anādisattasantānagatagāhattayalakkhitā hi satthu, tiparivaṭṭadesanā taṃnimittaṃ yāvadeva tappahānāya pavattitabhāvato. Arahattaṃ pāpetvā vipassanā kathitāti aṭṭhakathāyaṃ vuttaṃ ‘‘saha vipassanāya cattāropi maggā kathitā’’ti.
第32义，所谓“示现”，此为自身相应之语，亦是因缘标记。阿赖耶识流转时所具之连锁阶段，及三轮回藏之教法环绕，均说明此因缘必然生起相承。由于得诣阿拉汉道，故注疏中记载：“随观智，四种道皆曾论说”的语句。
Dutiyasamugghātasappāyasuttavaṇṇanā niṭṭhitā. · 第二根除适宜经注释已毕。
Sabbavaggavaṇṇanā niṭṭhitā. · 一切品注释已毕。
4. Jātidhammavaggavaṇṇanā
四、生法品注解
§33-42
33-42.Nibbattanasabhāvanti hetupaccayehi uppajjanasabhāvaṃ. Uppādānantaraṃ buddhippattiyā jīraṇasabhāvaṃ. Yattha cakkhādayo, tattheva visabhāgasamuṭṭhānalakkhaṇena byādhino uppattipaccayabhāvena byādhisabhāvaṃ. Maraṇasabhāvanti vināsasabhāvaṃ. Sokasabhāvanti ñātibyasanādinā ḍayhamānadukkhasabhāvaṃ. Saṃkilesikasabhāvanti taṇhādivasena saṃkilissanasabhāvaṃ.
三十三至四十二句。所谓生法相者，是因缘而生之性质。生之后，即因智慧之生起，而呈现衰败之性质。眼及诸根，即其内部分割差异所显现之病，因病之生起因缘，称为病法相。死亡法相则是灭绝之性质。忧伤法相则由亲属离散等，燃烧虑苦之性质。染污法相则由渴爱等之流失，表现为染污之性质。
Jātidhammavaggavaṇṇanā niṭṭhitā. · 生法品注释已毕。
5. Sabbaaniccavaggavaṇṇanā
五、诸无常品注解
§43-52
43-52.Ñātapariññā āgatā visayavasena tabbisayassa dhammassa jotitattā. Itarā dve tīraṇapahānapariññāpi āgatā evāti veditabbā, tāsaṃ abhiññeyyadhammavisayattā ñāṇassa ca tīraṇapahānapariññāsambhavato. Pariññeyyapade tīraṇapariññāva āgatā, pahātabbapade pahānapariññāva āgatāti yojanā. Itarāpi dve gahitāyeva tāhi vinā atthasiddhiyā abhāvato. Paccakkhaṃ kātabbaṃ ārammaṇato asammohato paṭivijjhanena. Avuttāpi gahitāyeva parijānanassa yāvadeva pahānatthattā. Ekasabhāvena vinābhāvo anekaggaṭṭho. Upasaṭṭharogena viya anto eva abhihatasabbatā upahataṭṭho.
四十三至五十二句。亲近智识者，因缘对象显现者，谓智识之辉明真理。其他两者，亦有断除之智识，亦应如是理解，此因所能证悟之智所依，兼具断除之智识。谓当知，认识之境界出现断除之智识时，修断除之行及应断除之处亦现。其他两者亦被收摄，然若缺乏此，则不能成就其义。须凭专注自无迷惑，以破正知辨识之根。虽无表现，然以所知断除之义为标志。无一相伴而出现者，各如群聚。犹如疾病之结症，最终俱为尽灭并破坏之处。
Sabbaaniccavaggavaṇṇanā niṭṭhitā. · 一切无常品释毕。
Paṭhamo paṇṇāsako. · 第一五十。
6. Avijjāvaggavaṇṇanā
六、无明品注解
§53-62
53-62.Catūsu saccesu aññāṇaṃ tappaṭicchādakasammoho. Avindiyaṃ vindati, vindiyaṃ na vindatīti katvā vijjāya paṭipakkhova avijjā. Vijjāya uppannāya anavasesato avijjā pahīyati, taṃ dassento ‘‘vijjāti arahattamaggavijjā’’ti āha. Na kevalaṃ aniccānupassanāvaseneva maggavuṭṭhānaṃ, atha kho itarānupassanāvasenapīti dassento ‘‘dukkhā…pe… pahīyatiyevā’’ti āha. Sabbatthāti uparisuttante sandhāyāha. Tato aparepi taṃatthalakkhaṇavasena kathitasuttantepi. Tānipi hi tathā bujjhanakapuggalānamajjhāsayena vuttānīti.
五十三至六十二句。在四圣谛中，无明为遮蔽愚痴。无知即不知，知即有知，彼此对立，谓智慧之反面为无明。由智慧而生之无明，必定消失，释曰“智慧乃阿拉汉道之智”。非仅由无常观察力而作道业，更以他观察力谓“苦……必定消失”者。此于上藏经文中广泛言及，后来有关善法义标志之经文，亦如是阐述。此皆中道觉者之所说明者。
Avijjāvaggavaṇṇanā niṭṭhitā. · 无明品释毕。
7. Migajālavaggo
七、鹿林品
1. Paṭhamamigajālasuttavaṇṇanā一、第一鹿网经释
§63
63. Cakkhuviññāṇaṃ dassanakiccanti vuttacakkhuviññāṇena passitabbanti āha ‘‘iṭṭhārammaṇabhūtā’’ti. Kamanīyāti kāmetabbā. Manaṃ appāyantīti manāpāti āha ‘‘manavaḍḍhanakā’’ti. Piyāyitabbasabhāvā piyarūpā. Kāmūpasaṃhitāti kāmapaṭisaṃyuttā. Ālambitabbatā eva cettha upasaṃhitatāti ‘‘ārammaṇaṃ katvā’’tiādimāha. Taṇhāsaṅkhātā nandī taṇhānandī, na tuṭṭhinandīyeva ‘‘nandiṃ caratī’’tiādīsu viya. Gāmantanti gāmasamīpaṃ. ‘‘Anupacāraṭṭhāna’’nti vatvā taṃ dasseti ‘‘yatthā’’tiādinā.
第六十三章“眼识”的观察任务，是指通过觉知眼识这个识而应当观察，谓之“是由可依止境而生”。“可欲”意谓应当所欲。“心不增益”者，谓心虽得而不增益，曰“增长念头”。“宜爱的性质”谓具有亲爱的形态。“与欲相应”者，谓与欲望相会合。这里说“持依止者是收敛的”，意指“已分别境界”等。如欲贪名为渴爱，乐有渴爱并非仅是满足乐而是乐的愉悦本身，犹如“欢喜行”，不是单纯于满足之乐在活动。村落者，谓村镇近旁。称为“不共处之地”是指所在不适合亲近之地，给出“所在处”等说法用于指示其处所。
Etthāti yathānīhate pāṭhe. ‘‘Imaṃ ekaṃ pariyāyaṃ ṭhapetvā’’ti vuttaṃ tassa ‘‘pantānī’’tipadena saṅgahitattā. Appasaddāni appanigghosānīti ettha appa-saddo abhāvattho.
此处“如此”意谓如法之教导。所谓“安立此独特论题”，是指用“构筑看到的诸法”一词，成就其高度的汇集融合。“声音稀少寂静”意谓此处不含多余杂音。
Paṭhamamigajālasuttavaṇṇanā niṭṭhitā. · 第一鹿网经释毕。
6. Samiddhilokapañhāsuttavaṇṇanā六、三弥提世间问经释
§68
68.Āyācanasuttato paṭṭhāyāti migajālavagge dutiyasuttato paṭṭhāya. Paṭhamasutte pana dutiyakavihārādibhāvo vuttoti.
第六十八章“乞求经”之后，即“鹿林品”第二经。首经中曾论及第二庵住之状态。
Samiddhilokapañhāsuttavaṇṇanā niṭṭhitā. · 萨弥提世间问经注释完毕。
7. Upasenaāsīvisasuttavaṇṇanā7. 伍波谢那毒蛇经注释
§69
69.Gahetvāti pārupanassa sithilakaraṇena vīmaṃsato mocetvā. Leṇacchāyāyāti purimadisāya leṇacchāyāyaṃ. Patitvāti leṇacchadanato bhassitvā. Phuṭṭhavisoti catūsu āsīvisesu so phuṭṭhaviso. Tenāha ‘‘tasmā’’tiādi. Pariyādiyamānamevāti khepentameva, vināsentamevāti attho. Yathāparicchedenāti attano visaparicchedānurūpaṃ. Aññathābhāvanti vaḍḍhabhāvādipakatijahanaṃ. Sabhāvavigamoti vināso.
“拿取”指以松开束缚之意使之自由。“岩穴遮蔽”指向前方的岩洞阴影。“倒下”说法是指崩落岩石并压碎。“穿刺”指针状物体于四侧被刺穿。故言“因此”等。“应当打扫清理”义同“彻底破坏”。如分割，此处对应自我分割。同样理，谓破坏增益或等同之义。“除掉本性”即损毁。
Upasenaāsīvisasuttavaṇṇanā niṭṭhitā. · 伍波谢那毒蛇经注释完毕。
8. Upavāṇasandiṭṭhikasuttavaṇṇanā8. 伍波瓦那现见经注释
§70
70.Rūpaṃ paṭisaṃviditaṃ karoti ñātapariññāvasena. Rūparāganti nīlādibhede rūpadhamme rāgaṃ. Paṭisaṃviditaṃ karoti ‘‘ayaṃ me rāgo appahīno’’ti. Etena sekkhānaṃ paccavekkhaṇā kathitā. Tena vuttaṃ ‘‘evampi kho, upavāṇa, sandiṭṭhiko dhammo hotī’’tiādi. Rūparāgaṃ paṭisaṃviditaṃ karoti ‘‘natthi me ajjhattaṃ rūpesu rāgo’’ti pajānāti. Asekkhānaṃ hāyaṃ paccavekkhaṇā.
形色经过识别，此乃家族轮回智慧使然。“对色的爱恋”是指于蓝色等色法中所生的贪爱。表示认识“此贪爱我已弃除”为识别动作。因此而说“学者的内观已论述此法”。故称“此法亦当面现前”。对色爱已辨识，谓知“我内无对色的爱”。以此断除未经验者贪恋之内观。
Upavāṇasandiṭṭhikasuttavaṇṇanā niṭṭhitā. · 伍波瓦那现见经注释完毕。
9. Paṭhamachaphassāyatanasuttavaṇṇanā9. 第一六触处经注释
§71
71.Phassākarānanti channaṃ phassānaṃ ākarānaṃ uppattiṭṭhānānaṃ, cakkhādīnanti attho. Naṭṭho nāma ahanti vadati, yo channaṃ phassāyatanānaṃ samudayādiṃ yathābhūtaṃ pajānāti, so vusitavā, itaro avusitavā ahañca tādisoti. Ayamevāti ayaṃ cakkhusmiṃ ‘‘netaṃ mamā’’tiādinā tiṇṇaṃ gāhānaṃ abhāvo eva.
第七十一，色触缘者：色触缘谓感官接触之对象，包括色根等。所谓不灭者者，谓对色触处等之缘起本末，实相通达者，是为有知者，余则无知亦然。此所谓我者，即眼中“此非我”之等三重缚碍皆无也。
Paṭhamachaphassāyatanasuttavaṇṇanā niṭṭhitā. · 第一六触处经注释完毕。
10. Dutiyachaphassāyatanasuttavaṇṇanā10. 第二六触处经注释
§72
72.Apunabbhavoti punabbhavābhāvo.
第七十二，复生者者，谓复生之无复生。
11. Tatiyachaphassāyatanasuttavaṇṇanā11. 第三六触处经注释
§73
73.Panassasanti ekaṃsena naṭṭhoti ayamettha atthoti āha ‘‘atinaṭṭho’’ti, dhurato eva naṭṭhoti attho.
第七十三，失者者，独存谓无失，此即此义曰“过失者”，谓实在失也。
Tatiyachaphassāyatanasuttavaṇṇanā niṭṭhitā. · 第三六触处经注释完毕。
Migajālavaggavaṇṇanā niṭṭhitā. · 弥嘎加喇品注释完毕。
8. Gilānavaggo
第八节，病者篇。
1-5. Paṭhamagilānasuttādivaṇṇanā1-5. 第一病经等注释
§74-78
74-78.Appaññātoti nāmagottato ceva sīlādiguṇehi ca appaññāto avissuto. Theramajjhimabhāvaṃ appattatāya navo.
第七十四至七十八，愚昧者，即名号门类以及比库尼戒德不纯者，谓愚昧无明不净。长老中间位，即未得正定者新进者。
Paṭhamagilānasuttādivaṇṇanā niṭṭhitā. · 第一病经等之解释已毕。
7. Dutiyaavijjāpahānasuttavaṇṇanā7. 第二无明断经之解释
§80
80. Aniccādivasena abhinivisanaṃ abhiniveso, so eva dhammasabhāvaṃ atikkamitvā parato āmasanato parāmāso, so eva gāho. Tena abhinivesaparāmāsaggāhena gaṇhituṃ na yuttā aniccādisabhāvattā. Saṅkhārā eva pavattiyā kāraṇabhāvato saṅkhāranimittāni. Yo saṅkhāresu apariññātābhinivesena passitabbo attākāro, so na hotīti añño anattākāro, tato aññato passati. Pariññātābhinivesoti tīraṇapariññāya paricchijja ñātamicchābhiniveso. Pariññātābhinivesoti vā pariññātavipassanābhiniveso. Vipassanāti arūpasattakavasena vipassanāya parijānitabbā.
第八十，诸法无常之故，执着为贪，此即越越法之本性之后，转向异境之贪恋；此即缚碍。由此缚碍贪恋之缚障，诸因缘法，因其无常本质而不宜取持。行（捺行）乃至行之因缘种种，因无明未达贪爱，诚当观察其自性，彼为无我相，理应观知。贪执通达者，即自离亦舍弃错执亲属等之贪爱。此通达贪执，即通达与观照执着贪爱。观照者，谓由无形之相而生察知。
Dutiyaavijjāpahānasuttavaṇṇanā niṭṭhitā. · 第二无明断经之解释已毕。
8. Sambahulabhikkhusuttavaṇṇanā8. 众多比库经之解释
§81
81.Kevalanti itaralakkhaṇehi avomissaṃ.
81. 唯有此种，是与其他特征无涉的绝对特性。
10. Phaggunapañhāsuttavaṇṇanā10. 帕古那问经之解释
§83
83. Taṇhāya pahīnāya diṭṭhimānāpi pahīnā evāti ‘‘taṇhāpapañcassa chinnattā chinnapapañce’’ti vuttaṃ. Dutiyapadepi eseva nayo. Idha sattavohāro cakkhādīsu vijjamānesu eva hoti, tasmā parinibbutānañca vohāro cakkhādīsu sannissayeneva, nāññathāti atikkantabuddhehi pariharitāni cakkhusotādīni pucchāmīti pucchati ‘‘atthi nu kho bhante’’tiādinā. Cakkhusotādivaṭṭaṃ vaṭṭe pavatteyya.
83. 饮欲断除者，即使持有见解者亦断除，故谓“渴爱五阴已断，五蕴已灭”。该第二句亦复如是。此处七种现象仅在眼等境生起，故灭者之现象亦只依赖眼等境，而无他。超越诸佛者所演说的眼耳等境亦被摒弃，乃以问‘是否有？尊者’等而问之。眼耳等境如轮回在轮中转动。
Phaggunapañhāsuttavaṇṇanā niṭṭhitā. · 帕古那问经之解释已毕。
Gilānavaggavaṇṇanā niṭṭhitā. · 病品解释完毕。
9. Channavaggo
9. 第六品
1. Palokadhammasuttavaṇṇanā一、坏法经解释
§84
84.Aniccalakkhaṇameva kathitaṃ, tañca pariyāyena, aniccalakkhaṇe kathite itaralakkhaṇāni kathitāneva honti byabhicārabhāvato.
84. 唯谈无常特性，以相似方式讲述无常特性时，其他特性亦被一并陈说，但此为违背正理的现象。
2. Suññatalokasuttavaṇṇanā二、空世间经解释
§85
85. Attano idanti attaniyanti āha ‘‘attano santakenā’’ti.
85. 自称自己，谓之“我身即我己”。
3. Saṃkhittadhammasuttavaṇṇanā三、略法经解释
§86
86.Vuttanayeneva veditabbanti khandhiyavagge khandhavasena āgataṃ, idha āyatanavasenāti ayameva viseso.
86. 正如教说，须知五蕴为集之所摄；这里以六入界为别，尤属这一殊胜之处。
4. Channasuttavaṇṇanā四、阐那经解释
§87
87. Sabbanimittehi paṭisallīyati etenāti paṭisallānaṃ, phalasamāpatti. Jīvitahārakasatthaṃ jīvitassa haraṇato, sattānañca sasanato hiṃsanato . Paricaritoti payirupāsito. Tena yathānusiṭṭhaṃ paṭipajjinti dīpeti.
87. 由各种因缘而退隐，依此名为退隐境界，谓果报之现前。为生命得以维持而生活，免于生命丧失；对众生不杀害、不伤害，悉心奉事而敬养。由此而行持如其所修般昭示。
Anupavajjanti parehi na upavaditabbaṃ. Taṃ panettha āyatiṃ appaṭisandhibhāvato hotīti āha ‘‘appavattika’’nti. ‘‘Netaṃ mamā’’tiādīni vadanto arahatte pakkhipitvā kathesi. Puthujjanabhāvameva dīpento vadati akatakiccabhāvadīpanena. Kiñcāpi thero pucchitaṃ pañhaṃ arahatte pakkhipitvā kathesi, ‘‘na samanupassāmī’’ti pana vadanto kiñci nipphattiṃ na kathesi, tasmā ‘‘idampi manasi kātabba’’nti idaṃ ānetvā sambandho.
不可与他人一同违犯戒律，此理不应劝导他人。此处以无长期再犯故谓之『无犯者』。对于『非吾有』等语，以示已置于阿拉汉境，或断或置言。凡夫本性显现光明，故以表其无所作事之光明。甚至长老被问及问题，以示阿拉汉之境，不答则言『非我所见』，若不语则不发一语，故以此为观心所当修，循此联系而显。
Kilesapassaddhīti kilesapariḷāhavūpasamo. Bhavatthāya puna bhavatthāya. Ālayanikanti pariyuṭṭhāneti bhavantare apekkhāsaññite ālaye nikantiyā ca pariyuṭṭhānappattiyā. Asati avijjamānāya. Paṭisandhivasena aññabhavato idhāgamanaṃ āgati nāma. Cutivasena gamananti cavanavasena ito gati. Anurūpagamanaṃ gati nāma tadubhayaṃ na hoti. Cutūpapāto aparāparabhavanavasena cuti, upapajjanavasena upapāto, tadubhayampi na hoti. Evaṃ pana cutūpapāte asati nevidha na idha loke. Na huraṃ na paraloke hoti. Tato eva na ubhayattha hoti. Ayameva anto ayaṃ idhaloke paraloke ca abhāvoyeva dukkhassa pariyosānaṃ. Ayamevāti yathāvutto eva – ettha etasmiṃ pāṭhe paramparāgato pamāṇabhūto attho.
净除烦恼故，谓烦恼之热恼平息。以法义而言，谓依他而有、依他而转。所谓根本者，除净内在烦恼，借舍依他相待之心定于根所，使其转离。无明如幻不存在。所谓断流，是指由此世向他世之去来。所谓生灭者，是去及来两者。所谓如法来去名为生灭；所谓不相应来者名不相应来去。断灭与生灭相续者生灭；入生与出生相续者断灭，此两则皆无。如此断灭时，其后无种类，世间无此断灭，无此常住于此世界及他界。故此不常不断不两而有。此为终极，此界他界皆无，正是苦灭之果。此即为如所说，在此传承中，已成规范且具分量之义理。
Ye panāti sammavādino sandhāya vadati. Antarābhavaṃ icchanti ‘‘evaṃ bhavena bhavantarasambandho yujjeyyā’’ti. Niratthakaṃ antarābhavassa nāma kassaci abhāvato. Cutikkhandhānantarañhi paṭisandhikkhandhānaṃyeva pātubhāvo. Tenāha ‘‘antarābhavassa…pe… paṭikkhittoyevā’’ti. Tattha bhāvoti atthitā. Abhidhamme kathāvatthuppakaraṇe (kathā. 505-507) paṭikkhittoyeva. Yadi evaṃ ‘‘antarenā’’ti idaṃ kathanti āha ‘‘antarenā’’tiādi. Vikappato aññaṃ vikappantaraṃ, tassa dīpanaṃ ‘‘antarenā’’ti vacanaṃ. Na antarābhavadīpanaṃ tādisassa anupalabbhanato payojanābhāvato ca. Yattha hi vipākaviññāṇassa paccayo, tatthassa nissayabhūtassa vatthussa sahabhāvīnañca khandhānaṃ sambhavoti saddhiṃ attano nissayena viññāṇaṃ uppajjatevāti nāssa uppattiyā desadūratā veditabbā. ‘‘Neva idha na hura’’nti vuttadvayato aparaṃ vikappena ‘‘na ubhaya’’nti, tatthapi na hotiyevāti adhippāyo. ‘‘Antarenā’’ti vā ‘‘vinā’’ti iminā samānattho nipāto, tasmā nevidha, na huraṃ, ubhayaṃ vināpi nevāti attho.
所谓他人诚实辩论者，谓彼乃据缘观他心，欲言『如此有情缘起中，彼此相续相连理应成立』。所谓间断者，是无义之无者。断灭，是于断灭蕴中再次续起蕴，即续起蕴之现象，故说『间断已被断止』。其中‘有’即意义。阿毗达摩有说法中（所论章节505-507）谓已被断止者。若谓『由间断而生』，则释云‘间断’一词变他义，此并非断灭之显现，因无此异常现象且无利益。彼处意识所依之所，唯造作所依之体，及与之同体之蕴集，依彼缘生，意识因缘生故，无由知彼处有生成之远处。云『此处既非现前亦非他界』者，依前述二说与后说，即非两边亦无生，此为正断。『由间断』或『无间断』词义相等，故此断灭理非远彼处，故不于此世界、不于他世界，二者皆无也。
Āharīti chinnavasena gaṇhi. Tenāha ‘‘kaṇṭhanāḷaṃ chindī’’ti. Pariggaṇhantoti sammasanto. Parinibbuto dīgharattaṃ vipassanāyaṃ yuttapayuttabhāvato. ‘‘Anupavajjaṃ channena bhikkhunā satthaṃ āharita’’nti, kathesīti asekkhakāle byākaraṇaṃ viya katvā kathesi.
所谓摄取，谓以断绝方式持受。故说『割断喉管』。所摄亦即恰当接纳。已灭涅槃久已，善于维持观行。说『沙门以无犯故摄持正法』，此言，犹如无漏时代作讲说。
Imināti ‘‘upavajjakulānī’’ti iminā vacanena. Theroti sāriputtatthero. Evanti evaṃ pubbakālesu saṃsaṭṭhavihārī hutvā ṭhito pacchā arahattaṃ pāpuṇissatīti āsaṅkanto pucchati. Sesaṃ uttānameva.
所谓此语，谓为『无犯者族群』此一语，用以称呼。所谓长老，指沙利竭长老。过去世间确实有此团体修行，现处于彼处后将得阿拉汉果，故而如此疑问。结论以上。
Channasuttavaṇṇanā niṭṭhitā. · 阐那经解释完毕。
5-6. Puṇṇasuttādivaṇṇanā五至六、《富那经》等的注释
§88-89
88-89.Tanti cakkhurūpadvayaṃ. Tenāha ‘‘cakkhuñceva rūpañcā’’ti. Nandisamudayāti nandiyā samudayataṇhāya sesakāraṇehi nandiyā samuditi samodhānaṃ nandisamudayo, tasmā nandisamudayā. Tenāha ‘‘taṇhāya samodhānenā’’ti. Pañcakkhandhasaṅkhātassa dukkhassa samodhānena samuditi pavattiyevāti saha samudayena dukkhassa dassitattā ‘‘vaṭṭaṃ matthakaṃ pāpetvā’’ti vuttaṃ. Nirodhūpāyena saddhiṃ nirodhassa dassitattā ‘‘vivaṭṭaṃ matthakaṃ pāpetvā’’ti. Pucchānusandhiādīsu aññataro na hotīti āha – ‘‘pāṭiyekko anusandhī’’ti.
（八十八至八十九）“种种视色二”者。谓此处有“眼及色”（视觉与色法）之意义。又“欢喜生起”者，即因欢喜而生起的渴爱及其余由因缘所引发的欢喜，谓因欢喜生起的欢喜嗔恚等，故称“欢喜之生起”。更言“于渴爱之缘生兴起”，即由五蕴为假合所成之苦，凭缘生起而谓之“生起”。因与苦之生起同出，称曰“生起”；对于苦之显现，有谓“剥开树皮”之喻。依断灭之道合于断灭显现，谓之“揭下树皮”。在疑问与追随句中，有一不同解，谓之“单一相续断灭”。
Caṇḍāti kodhanā. Duṭṭhāti dosavantoti attho. Kibbisāti pāpā. Kakkhaḷāti dāruṇā. Ghaṭikamuggarenāti ekasmiṃ pakkhe ghaṭikaṃ dassetvā katena rassadaṇḍena. Sattānaṃ sasanato satthaṃ, tato eva jīvitassa haraṇato hārakañcāti satthahārakaṃ. Indriyasaṃvaro ‘‘damo’’ti vutto manacchaṭṭhānaṃ indriyānaṃ damanato. Paññā ‘‘damo’’ti vuttā kilesavisevitānaṃ damanato vūpasamanato. Uposathakammaṃ ‘‘damo’’tivuttaṃ kāyadvārādīhi uppajjanakaasamassa damanato. Khanti ‘‘damo’’ti veditabbā akkhantiyā damanato vūpasamanato. Tenāha ‘‘upasamoti tasseva vevacana’’nti.
“忿怒”谓怒气。“恶毒”意指染恨之实质。“顽钝”意谓罪恶。“以罐杵击击打”是指于某段时间，持罐杵以粗暴手段示意。为教化众生，是掠夺生命者，故称“生命掠夺者”。“摄制根境”谓制伏心所依凭六根。“智慧摄制”谓制伏染污，涵养平静。“乌波萨节之事”谓以身口生起染秽时加以制伏。“忍辱”应知谓忍受逆境而镇定，故说“镇定即此语义”。
Etthāti sunāparantajanapade. Ete dveti ayaṃ puṇṇatthero tassa kaniṭṭhoti ete dve bhātaro. Āhacca aṭṭhāsi uḷāraṃ buddhārammaṇaṃ pītiṃ uppādetvā. Satta sīhanāde naditvāti mammacchedakānampi akkosaparibhāsānaṃ khamane santosābhāvadīpanaṃ, pāṇippahārassa, leḍḍuppahārassa, daṇḍappahārassa, satthappahārassa, jīvitavoropanassa, khamane santosābhāvadīpanañcāti evaṃ satta sīhanāde naditvā. Catūsu ṭhānesu vasitattā pāḷiyaṃ vasanaṭṭhānaṃ anuddesikaṃ katvā ‘‘sunāparantasmiṃ janapade viharati’’icceva vuttaṃ.
“这里”意指苏那外旁诸国。“这些二者”指此满八十八位长老中之长者及幼者两兄弟。修持清净欢喜之法。七次狮子吼，乃破除杀害、谩骂等烦恼之言，示现安隐之境，以及断杀、鞭打、教导、取生命等行为，现身安隐满意。于四处住处处，示现无损谬误之所在，叙述“在苏那外旁诸国生活”即此意也。
Catūsu ṭhānesūti abbuhatthapabbate, samuddagirivihāre, mātulagirimhi, makuḷakārāmavihāreti imesu catūsu ṭhānesu. Tanti caṅkamaṃ āruyha koci bhikkhu caṅkamituṃ samattho natthi mahatā samuddaparissayena bhāvanāmanasikārassa anabhisambhuṇanato. Uppātikanti uppātakaraṃ mahāsaṅkhobhaṃ uṭṭhapetvā. Sammukheti anilapadese. Paṭivedesunti pavedesuṃ.
“四处”即阿布哈札巴山、海岬山寺、母山、竹林庵，谓说住于彼四处。多艰难长途步行，甚少比库能胜，于大海之险境及修习之心，不能安然过度。起波浪者谓大波涛汹涌，邻近谓毗邻陆地。刺入者谓入港湾之意。
Āraddhakālato paṭṭhāyāti maṇḍalamāḷassa kātuṃ pathavīmitakālato pabhuti. Saccabandhena pañcasatāni paripūretuṃ ‘‘ekūnapañcasatāna’’nti vuttaṃ. Gandhakuṭinti jetavanamahāvihāre mahāgandhakuṭiṃ.
“起始时辰处”谓在施用花环时所用之土地度量时间也。名为誓约所系，于山中长住称誓约者。五百年满，称一百五十减一也。香庐者，谓在揭德林大寺中广设之香庐。
Saccabandhanāmoti saccabandhe pabbate ciranivāsitāya ‘‘saccabandho’’tveva laddhanāmo. Arahattaṃ pāpuṇīti pañcābhiññāparivāraṃ arahattaṃ adhigacchi. Tenāha ‘‘maggenevassa abhiññā āgatā’’ti.
“誓约名字”指于誓约所系山中久住，所获名号曰“誓约”。因持菩萨五种神通，成就阿拉汉果。谓云：“正如其道，神通已至。”
Tasmiṃ sannipatitā mahājanā keci sotāpannā, keci sakadāgāmino, keci anāgāmino, keci arahanto ahesuṃ. Tatthāpi keci tevijjā, keci chaḷabhiññā, keci paṭisambhidappattā ahesuṃ. Taṃ sandhāya vuttaṃ ‘‘mahājanassa bandhanamokkho jāto’’ti. Ye pana tattha saraṇagamanapañcasīladasasīlasamādānena laddhānuggahā, tesaṃ devatānañca vasena ‘‘mahantaṃ buddhakolāhalaṃ ahosī’’ti vuttaṃ.
在彼时聚集的广大众生中，有些是入流果者，有些是只来此生者，有些是未再来者，有些是阿拉汉。又其中有些通晓三明者，有些具足六通，有些获得了正断慧。基于此说:“广大众生中生起了束缚与解脱。”对于那些依止于此，具五戒十善戒并以此得成助缘者，诸天于其位现前，说：“惊天动地的佛陀之响声已然隆起。”
Aruṇaṃpana mahāgandhakuṭiyaṃyeva uṭṭhapesi devatānuggahatthañceva kulānudayāya ca. Apāyamagge otārito ‘‘koci lokassa sajitā atthi, tassa vasena pavattisaṃhārā honti, tenevāyaṃ pajā sanāthā hoti, taṃ yuñjati ca tasmiṃ tasmiṃ kamme’’ti micchāgāhehi. Paricaritabbaṃ yāci ‘‘ettha mayā ciraṃ vasitabba’’nti.
晨曦时分，他也像大香精舍的火焰般升起，同时诸天为护持众生诞生及家族兴盛而降临。身陷苦难者疾步前进，传言有某世界中有人刚刚生起生命，因其缘故一切生灭运作产生，由此众生被摄受，受命于彼，受业缘调摄。求乞者应念：“我当久居此处。”
Chaṭṭhanti bāhiyasuttaṃ. Taṃ uttānameva heṭṭhā vuttanayattā.
这是《外边经》的第六节。这是摘自其开头下部所述。
Puṇṇasuttādivaṇṇanā niṭṭhitā. · 《富那经》等的注释终。
7-8. Paṭhamaejāsuttādivaṇṇanā七至八、《第一动摇经》等的注释
§90-91
90-91. Ejati chaḷārammaṇanimittaṃ kampatīti ejā. Tenāha ‘‘calanaṭṭhenā’’ti. Ābādhanaṭṭhena pīḷanaṭṭhena. Anto dosanaṭṭhenāti antocitte eva padussanaṭṭhena. Nikantanaṭṭhenāti chindanaṭṭhena. Heṭṭhā gahitamevāti heṭṭhā maññitasamugghātasāruppasutte āgatameva. Vuttanayameva maññitasamugghātasutte.
第九十至九十一句。ejati 指“摇动、震颤”。故谓“波动不定”。由此说“身心摇荡”。“Ābādhanaṭṭhena”即“受苦之处”，谓身心受苦。“Anto dosanaṭṭhenāti”指内心怨恨受苦之处。“Nikantanaṭṭhena”指心念断灭受苦之处。句尾所言“下方所执”意谓“以为在下方有所执著”如同“轻微打击”，仅言及此卷末所说之执著破坏境况。
Paṭhamaejāsuttādivaṇṇanā niṭṭhitā. · 《第一动摇经》等的注释终。
9-10. Paṭhamadvayasuttādivaṇṇanā九至十、《第一二法经》等的注释
§92-93
92-93.Dvayanti dukaṃ. Pāḷiyaṃ āmeḍitalopena niddesoti āha ‘‘dve dve koṭṭhāse’’ti. Evametanti evaṃ aniccādibhāvena etaṃ cakkhurūpañcāti dvayaṃ. Calatīti anavaṭṭhānena pacalati. Byathatīti jarāya maraṇena ca pavedhati. Hetu ceva uppattinimittattā. Sahagatīti sahappavatti, tāya gahetabbattā ‘‘saṅgatī’’ti phasso vutto. Esa nayo sesapadadvayepi. Yasmā ca saṃgacchamānadhammavimuttā saṅgati nāma natthi, tathā sannipātasamavāyā, tesaṃ vasena nibbatto phasso tathā vuccatīti. Tenāha ‘‘iminā’’tiādi.
第九十二至九十三句。Dvayanti 指“二”、“两个”。用巴利文粗略示意，谓“各二类”。据此说明依无常等诸相，此五根六尘可合为二，即“二种”。“Calatīti”指无停顿而摇动。“Byathatīti”表明以衰老与死亡为苦因。因缘所生即是因由。“Sahagatīti”指“同起、共现”，故“saṅgatī”表示“结合、联系”。这里“phasso”即“触”，用以形容“共合起”。因无合起故，无共同联系，故合和联系亦无，与同聚同会无异。故以“此”为表明，如经中所言“iminā”等句。
Vatthūti cakkhu nissayapaccayādibhāvena. Ārammaṇanti rūpaṃ ārammaṇapaccayādibhāvena. Sahajātā tayo khandhā vedanādayo, te sahajātādipaccayabhāvena. Ayaṃ hetūti ayaṃ tividho hetū. Phassenātiādīsu ayaṃ saṅkhepattho – yasmā rūpārammaṇe phasse attano phusanakiccaṃ karonte evaṃ vedanā anubhavanakiccaṃ, saññā sañjānanakiccaṃ karoti, tasmā ‘‘phassena phuṭṭhamevā’’tiādivuttameva atthaṃ idāni puggalādhiṭṭhānena dassetuṃ ‘‘phuṭṭho’’tiādi vuttaṃ. Pañceva khandhā bhagavatā samatiṃsāya ākārehi vuttā. Kasmāti āha ‘‘katha’’ntiādi. Rukkhasākhāsu rukkhavohāro viya ekekadhammepi khandhavohāro hotiyeva. Tenāha bhagavā – ‘‘viññāṇaṃ viññāṇakkhandho’’ti (yama. khandhayamaka 2).
“Vatthū”依“眼”为缘等诸条件而起。“Ārammaṇa”指“色”，因其依缘而生。“Sahajātā”者即三界蕴，诸如受等，与其为共生共发之缘故。此即所谓三种因。“Phassenāti”诸语皆为简略说明。由于“色与缘”和“触”时，个体遂执行触感工作，受感受作业，产生想作业，因此称“触已发”。世尊以三十七种形象教育五蕴，故有所问“为何如是？”犹如树枝间之树叶运输，五蕴各为其身运行，故世尊说：“识即识蕴也。”（摘自《五蕴相应》第二品）
Paṭhamadvayasuttādivaṇṇanā niṭṭhitā. · 《第一二法经》等的注释终。
Channavaggavaṇṇanā niṭṭhitā. · 阐那品注释结束。
10. Saḷavaggo
10. 第六处品
1. Adantaaguttasuttavaṇṇanā一、《未调伏未守护经》注释
§94
94.Adamitāti damaṃ nibbisevanabhāvaṃ anītā. Agopitāti satisaṅkhātāya vatiyā na rakkhitā. Apihitāti satikavāṭena na pihitā. Catūhipi padehi indriyānaṃ anāvaraṇamevāha. Adhikaṃ vahantīti adhivāhā, dukkhassa adhivāhā dukkhādhivāhā. Nirayesu uppajjanakaṃ nerayikaṃ. Ādi-saddena sesapāḷiṃ saṅgaṇhāti.
不驯顺者，意指不加驯服而生起放逸之心。未加隐藏者，是指因念未专一定持而无所保护。未被遮蔽者，是指未以念网牢牢束缚。其意在四句中，指根所无遮蔽。意谓过重负载者，即承受苦难的负担，苦难的承载者。其在地狱中为生起者，属于地狱众生。以初始之声汇集残余巴利语。
Saḷevāti cha-kārassa sa-kāro, ḷa-kāro padasandhikaro. Yatthāti nimittatthe bhummaṃ. Anavassutā atintāti rāgena atemitā.
『saḷe』者，由六个辅音组成，辅音连缀。意指事相之所在。未渡越者，是指未超越贪欲而受缠绕者。
Assāditanti assādaṃ itaṃ upagataṃ. Tenāha ‘‘assādavanta’’nti. Sukhadukkhanti iṭṭhāniṭṭhaṃ. Anvayatīti anvayo, hetu. Phassoti anvayo etassāti phassanvayanti āha – ‘‘phassahetuka’’nti. ‘‘Aviruddha’’iti vibhattilopena niddeso.
『受用』者，已至受用之境也，故言「具有受用」。『苦乐』者，可意与不可意也。『随行』者，随因也，即因也。触为彼之随因，故言「触为其因」，即「以触为因」也。「无违背」者，省略格尾之叙述也。
Papañcasaññāti taṇhādisamadhūpasaṃhatasaññā. Tenāha ‘‘kilesasaññāya papañcasaññā nāma hutvā’’ti. Papañcasaññā etesaṃ atthīti papañcasaññā, itarītarā narā. Papañcayantāti saṃsāre papañcaṃ cirāyanaṃ karontā. Saññinoti gehassitasaññāya saññāvanto. Manomayaṃ vitakkanti kevalaṃ manasā sambhāvitaṃ micchāvitakkaṃ. Irīyatīti iriyaṃ paṭipattiṃ irīyati paṭipajjati.
『戏论想』者，与渴爱等烦恼相杂之想也，故言「成为名为烦恼之想的戏论想」。具有戏论想者，即为戏论想者，谓种种之人也。『戏论者』者，在轮回中作戏论，即作迁延久留也。『有想者』者，具有依附居家之想者也。『意所生之寻』者，纯由意所生起之邪寻也。『行动』者，行动举止，即行动举止而修行也。
Suṭṭhu bhāvitoti suṭṭhubhāvaṃ subhāvanaṃ ito bhāvitabhāvito. Phuṭṭhassa cittanti tena yathāvuttaphassena phuṭṭhaṃ assa cittaṃ. Na vikampate kvacīti kismiñci iṭṭhāniṭṭhārammaṇe na kampati. Pāragāti pāragāmino bhavatha.
「正当修习」者，意指正当的修行状态与善法培养，此为被修习之境。触者心也，谓心依如实所缘之触而触及。谓心不动摇，无论何种所缘法不生动摇。『pāragāti』者，谓能超越者，为得出苦海之人。
Adantaaguttasuttavaṇṇanā niṭṭhitā. · 《未调伏未守护经》注释结束。
2. Mālukyaputtasuttavaṇṇanā二、《玛卢迦子经》注释
§95
95.Apasādetīti tajjeti. Ussādetīti ukkaṃseti. Ayaṃ kira thero mālukyaputto. Pamajjitvāti yonisomanasikārassa ananuyujjanena pamajjitvā.
「不尊重」者，谓亵渎；「使堕落」者，谓使堕落。此乃据称是长老摩洛侯子说。所谓『懈怠』者，即由于不依正念细心留意，而陷于懈怠。
Yatrāti paccattaṃ vacanālaṅkāre. Nāmāti asambhāvane apasādanapakkhe, ussādanapakkhe pana sambhāvane. Kiṃ jātanti kiṃ tena mahallakabhāvena jātanti mahallakabhāvaṃ tiṇāyapi amaññamāno vadati. Tenāha ‘‘yadi…pe… anuggaṇhanto’’ti. Anuggaṇhantoti acintento. Mādisānaṃ bhagavato ovādo upakārāvahoti etarahi ovādañca pasaṃsanto.
所谓『那里』，指个人语言修饰方面。『名字』在表示不可能时属于不尊重一边，表示可能时属于尊重一边。所谓『生什么』、『由此大成就』即指大成就的发生。不顾草木而言，是在说明这些。因此说『如果……依止』等。『依止』指不思虑。诸如摩顶等世尊教诲，现今即是有益且受称赞的教诲。
‘‘Adiṭṭhā adiṭṭhapubbā’’tiādinā parikappavasena vuttanidassanaṃ ‘‘yathā etesu chandādayo na honti, evamitaresupi pariññātesū’’ti nayapaṭipajjanatthaṃ, tesampi imehi samānetabbattā. Tena vuttaṃ ‘‘supinakūpamā kāmā’’ti (ma. ni. 1.234; 2.46; pāci. 417; cūḷava. 65).
谓以『所见所见之前』等作比喻，通过设想方式，示现言『如彼等无欲等，其他明智者亦然』，以说明理论之理，亦当认为这些本质相同。故有云『如梦中觉醒般的欲念』（见《大毗尼藏释》1.234；2.46；《巴提》417；《小毗尼藏》65）。
Cakkhuviññāṇena diṭṭhe diṭṭhamattanti cakkhuviññāṇassa rūpāyatanaṃ yattako gahaṇākāro, tattakaṃ. Kittakaṃ pamāṇanti attasaṃvediyaṃ parassa na disitabbaṃ, kappanāmattaṃ rūpaṃ. Tenāha ‘‘cakkhuviññāṇaṃ hī’’tiādi. Rūpeti rūpāyatane. Rūpamattamevāti nīlādibhedaṃ rūpāyatanamattaṃ, na nīlādi. Visesanivattanattho hi ayaṃ matta-saddo. Yadi evaṃ, eva-kāro kimatthiyo? Cakkhuviññāṇañhi rūpāyatane labbhamānampi nīlādivisesaṃ ‘‘idaṃ nīlaṃ nāma, idaṃ pītaṃ nāmā’’ti na gaṇhāti. Kuto niccāniccādisabhāvatthanti saṃhitassapi nivattanatthaṃ evakāraggahaṇaṃ. Tenāha ‘‘na niccādisabhāva’’nti. Sesaviññāṇehipīti javanaviññāṇehipi.
因眼识所见，称眼识能所现的眼根所摄对象，即色界条件，谓其真实。所谓虚妄者，量度及感知伴随但不可见，乃心中所造之形象。故曰『眼识低劣』等。『色』指色界。谓色界之色相，只有青等色的质体，不谓青等色名。持特异性而非普遍属性，此为色界名词。若是如此，同一物体有何意义？眼识虽得色界色相，然对此色界青等特异性，并不分别称之为「此为青，此为黄」。何以见常无常等理？此乃整体概念之特异性。故云『非常等性质』。此意亦适用于余识，犹如微细识。
Diṭṭhaṃ nāma cakkhuviññāṇaṃ rūpāyatanassa dassananti katvā. Tenāha ‘‘rūpe rūpavijānana’’nti. Cakkhuviññāṇamattamevāti yattakaṃ cakkhuviññāṇaṃ rūpāyatane gahaṇamattaṃ, taṃmattameva me sabbaṃ cittaṃ bhavissatīti attho. ‘‘Rāgādirahenā’’ti vā pāṭho. Diṭṭhaṃ nāma padatthato cakkhuviññāṇena diṭṭhaṃ rūpaṃ. Tatthevāti cakkhuviññāṇena diṭṭhamatte rūpe. Cittattayaṃ diṭṭhamattaṃ nāma cakkhuviññāṇaṃ viya rāgādivirahena pavattanato. Tenāha ‘‘yathā ta’’nti ādi.
『所见』即说眼识为色界见受者。故说『承知色即是色识』。所谓仅眼识即色界条件摄取的界限，此限界即为一切心法之所成。或云『无贪等』为章节。『所见』在文字上谓实由眼识所见之色。『部分真实』谓眼识所见之色的限界。心中的所见极为真实，正如眼识的无贪离染。故云『如是等』等。
Manodvārāvajjanenaviññātārammaṇaṃ viññātanti adhippetaṃ rāgādivirahena viññeyyato. Tenāha ‘‘yathā āvajjanenā’’tiādi.
以心门发动，识知境界，识知有赖于无贪离染的对象之理解。故说『如由发动』等语。
Tadāti tasmiṃ kāle, na tato paṭṭhāyāti ayamettha atthoti dasseti. ‘‘Diṭṭhamatta’’ntiādinā yesaṃ rāgādīnaṃ nivattanaṃ adhippetaṃ, te ‘‘tenā’’ti ettha ta-saddena paccāmasīyantīti ‘‘tena rāgena vā ratto’’tiādi vuttaṃ. Tatthāti visaye bhummaṃ, visayabhāvo ca visayinā sambandhavasena icchitabboti vuttaṃ ‘‘paṭibaddho’’tiādi.
彼时，世尊于当下不立刻宣说“此非此义”。所谓“见为满足”等，是指对诸贪等根本烦恼的消退被认定。以‘‘tenā’’（以彼）作回归之词，表达“由彼贪欲或者情爱”等说法。此中‘ta-’为指示词，意谓“由此词汇相应回归”。“其处”意指领域之所在，领域的存在是与领域本身的联系而产生，故称为“受缚”，意谓应当有所依附。
Satīti rūpassa yathāsabhāvasallakkhaṇā sati muṭṭhā piyanimittamanasikārena anuppajjanato na dissati nappavattati. Ajjhosāti ajjhosāya. Gilitvā pariniṭṭhapetvā attaniyakaraṇena.
所谓“生存”，是以色法之本性为标记，意识因未产生喜爱缘起之对象，而不能现起和流转。所谓“ajjo”，即现在、本日之意。意谓经久而成熟，藉自身作用完成。
Abhijjhā ca vihesā cāti karaṇatthe paccattavacananti āha – ‘‘abhijjhāya ca vihesāya cā’’ti. Atthavasena vibhattipariṇāmoti āha – ‘‘abhijjhāvihesāhī’’ti. Ācinantassāti vaḍḍhentassa. Paṭissatoti patissato sabbattha satiyā yutto. Sevato cāpīti ettha ca-saddo api-saddo ca nipātamattanti ‘‘sevantassa’’icceva attho vutto.
所谓“贪嗔”，是指缘起作用的分别，此处直接言明为“因贪嗔”；又言“贪嗔为本质分别因”，释其义。所谓“增者”，意为增长者。所谓“契合”，指在一切处所与当念相应的关系。所谓“使用”，是指连词‘ca’以及连接词‘api’仅为“使用者”的意涵。
Mālukyaputtasuttavaṇṇanā niṭṭhitā. · 《玛卢迦子经》注释结束。
3. Parihānasuttavaṇṇanā三、《退失经》注释
§96
96.Parihānasabhāvanti anavajjadhammehi parihāyanasabhāvaṃ. Abhibhavitānīti abhibhūtāni nibbisevanabhāvākārena. Sarasaṅkappāti tasmiṃ tasmiṃ visaye anavaṭṭhitabhāvena saṅkappā. Saṃyojaniyāti saṃyojetabbā. Saṃyojanānañhi punappunaṃ uppattiyā okāsaṃ dento kilesajātaṃ adhivāseti nāma. Kileso eva kilesajātaṃ. Ārammaṇaṃ pana citte karonto adhivāseti nāma. Chandarāgappahānena na pajahati ārammaṇaṃ, kilesaṃ pana anuppattidhammatāpādanena eva. Abhibhavitaṃ āyatananti kathitaṃ adhivāsanādinā. ‘‘Kathañca, bhikkhave, parihānadhammo hotī’’ti dhammaṃ pucchitvā taṃ vibhajantena bhagavatā ‘‘tañce bhikkhu adhivāsetī’’tiādinā puggalena puggalādhiṭṭhānena dhammo dassito.
第96条：所谓破坏性质，是指因不洁法而具有破坏性质。所谓“被压制”，是由覆盖的性质而被抑制。所谓“纯正念”，是指于某处领域中，念头未被缠绕。所谓“束缚”，是指应当被附着的对象。所谓“束缚”，因烦恼的反复产生而给予机会，名为“烦恼所依”。烦恼本身即为烦恼之所依。所谓“着手”，指在心中作于所依的操作，名为“煮化”。因欲爱嗔恚之除故不能断除所依，烦恼本身由不能生起因缘的无生性而止息。所谓“被压制的领域”，指由覆盖等生起的压制状态。世尊在问及“比库！何等法是破坏法？”时，于分别此法之人中，由个人依止而显现之法而示现此法。
Parihānasuttavaṇṇanā niṭṭhitā. · 退失经注释已完。
4. Pamādavihārīsuttavaṇṇanā4. 放逸住者经注释
§97
97.Napidahitvā cakkhundriyaṃ na pidahitvā sañchāditvā ṭhitassa. Byāsiñcatīti kilesehi visesena āsiñcati. Kilesatintanti kilesehi avassutaṃ. Dubbalapīti taruṇā na balappattā. Balavapīti ubbegā pharaṇappattā ca pīti. Darathappassaddhīti kāyacittadarathavūpasamalakkhaṇā passaddhi. Na uppajjanti paccayaparamparāya asiddhattā. ‘‘Kathañca, bhikkhave, pamādavihārī hotī’’tiādinā puggalaṃ pucchitvā ‘‘pāmojjaṃ na hoti, pāmojjaṃ jāyatī’’tiādinā ca, dhammena ‘‘pamādavihārī appamādavihārī’’ti ca puggalo dassito.
第97条：说是“虽未伤害眼根，然聚集保持”。所谓“感染”，指由烦恼专注地施染。凡烦恼未疲敝者，谓之“未疲敝”；“年轻”意为未成就力量；“力量”，意指焦虑及保有能力。所谓“安静平和”，是心身安住平静之标志。因前后缘未成就，故不现生。世尊问及“比库们，何故为放逸行者？”时，回答应答为：“无喜，无生起喜”等，并于法中分别为“放逸行者”与“不放逸行者”。
Pamādavihārīsuttavaṇṇanā niṭṭhitā. · 放逸住者经注释已完。
5. Saṃvarasuttavaṇṇanā5. 律仪经注释
§98
98.Idanti ‘‘kathañca, bhikkhave, asaṃvaro’’ti? Idaṃ vacanaṃ. Pahātabbadhammakkhānavasenāti pahātabbadhammasseva kathanaṃ vuttaṃ. ‘‘Kathañca, bhikkhave, asaṃvaro hotī’’ti dhammaṃ pucchitvā ‘‘santi, bhikkhave, cakkhuviññeyyā rūpā’’tiādinā dhammova vibhatto.
第98条：所谓“何等为不自制？”这话即此意。曰：因弃舍所应弃事之执守。世尊问及“比库们，何等为不自制？”时，回答：“比库们，有所见眼识之色”等诸法而被分别。
Saṃvarasuttavaṇṇanā niṭṭhitā. · 律仪经注释已完。
6. Samādhisuttavaṇṇanā6. 定经注释
§99
99.Cittekaggatāyāti samathavasena cittekaggatāya. Parihāyamāneti tassa alābhena parihāyamāne. Kammaṭṭhānanti vipassanākammaṭṭhānaṃ, samathameva vā.
99.“心独止”者，谓以安止力使心独止。“放弃”者，谓因失去心所止之处而放弃之。“业处”者，谓观智业处，或止业处。
7. Paṭisallānasuttavaṇṇanā7. 独坐经注释
§100
100.Kammaṭṭhānanti samathavipassanākammaṭṭhānaṃ.
100.“业处”者，谓止与观二业处。
8-9. Paṭhamanatumhākaṃsuttādivaṇṇanā8-9. 第一非汝等经等注释
§101-102
101-102.Upamaṃ parivāretvāti upamaṃ pariharitvā. Suddhikavasenāti upamāya vinā kevalameva.
101-102.“譬喻摈弃”者，谓摈弃譬喻。“清净力”者，谓无譬喻单独。
10. Udakasuttavaṇṇanā10. 水经注释
§103
103.Udakoti tassa nāmaṃ. Vedaṃ ñāṇaṃ. Sabbaṃ jitavāti sabbaji. Avakhatanti nikhataṃ. Ucchādanadhammoti ucchādetabbasabhāvo. Parimaddanadhammoti parimadditabbasabhāvo. Parihatoti pariharito. Odanakummāsūpacayucchādanaparimaddanapadehīti vattabbaṃ. Ucchādanaṃ vā parimaddanamattamevāti katvā na gahitaṃ.
103.“水”者，为彼之名；“知”者，谓智慧；“尽胜一切”者，谓超胜一切；“完备”者，谓周全；“放出法”者，谓应放出之性；“收敛法”者，谓应收敛之性；“摈弃”者，谓已摈弃。以如湿热积聚之水，放出所应放，收敛所应收之义说。放出或收敛仅为程度，非实取之。
Udakasuttavaṇṇanā niṭṭhitā. · 水经注释已毕。
Saḷavaggavaṇṇanā niṭṭhitā. · 六品注释已毕。
Dutiyo paṇṇāsako. · 第二五十。
11. Yogakkhemivaggo
11. 禅定安隐品
1. Yogakkhemisuttavaṇṇanā一、《瑜伽安稳经》义疏
§104
104.Catūhiyogehīti kāmayogādīhi catūhi yogehi. Kheminoti khemavato kusalino. Kāraṇabhūtanti kattabbaupāyassa kāraṇabhūtaṃ. Pariyāyati pavattiṃ nivattiñca ñāpetīti pariyāyo, dhammo ca so pariyattidhammattā pariyāyo cāti dhammapariyāyo, taṃ dhammapariyāyaṃ. Yasmā pana so tassādhigamassa kāraṇaṃ hoti, tasmā vuttaṃ ‘‘dhammakāraṇa’’nti. Yuttinti samathavipassanādhammānīti vā catusaccadhammānīti vā. ‘‘Tasmā’’ti padaṃ uddharitvā – ‘‘kasmā’’ti kāraṇaṃ pucchanto ‘‘kiṃ akkhātattā, udāhu pahīnattā’’ti vibhajitvā pucchi. Yasmā pana chandarāgappahānaṃ yogakkhemibhāvassa kāraṇaṃ, na kathanaṃ, tasmā ‘‘pahīnattā’’tiādi vuttaṃ.
104.“四禅”者，谓由欲乐等四种禅。“安隐者”谓安稳善巧之人。“因缘”者，谓当成事之因缘法。“周转”者，谓事物之成坏流转，称为周转法，此即法的周转之义。又因其为彼境界得成之因，故称法因。所言法即止观正法，或四圣诸法。提出“因此”一词，继问“何故”，释曰因是“弃欲爱”，既然此为安隐之因，故称为“弃”。
Yogakkhemisuttavaṇṇanā niṭṭhitā. · 《瑜伽安稳经》义疏完毕。
2-10. Upādāyasuttādivaṇṇanā二至十、《执取经》等义疏
§105-113
105-113.Vedanāsukhadukkhanti vedanāsaṅkhātaṃ sukhañca dukkhañca kathitaṃ. ‘‘Ajjhattaṃ sukhaṃ dukkha’’nti vuttattā vimuttisukhassa ca saḷāyatanadukkhassa ca kathitattā vivaṭṭasukhaṃ cettha kathitamevāti sakkā viññātuṃ. Kāmaṃ khandhiyavagge khandhavasena desanā āgatā, na āyatanavasena. Ettha pana vattabbaṃ atthajātaṃ khandhiyavagge vuttanayamevāti.
105-113节。受苦分为受的乐受与苦受，称之为受遍所包含的乐与苦。因称“内在乐苦”，此处以解脱乐及六处苦之义而论，因此这里所说的乐是展开之乐，此义仅此而已，是可理解的。此经属于五蕴法类别，由五蕴组成而说，不是由六处组成。于此应知，此法属五蕴法类别，是对法的起源而言。
Upādāyasuttādivaṇṇanā niṭṭhitā. · 《执取经》等义疏完毕。
Yogakkhemivaggavaṇṇanā niṭṭhitā. · 《瑜伽安稳品》义疏完毕。
12. Lokakāmaguṇavaggo
第12品 俗乐品
1-2. Paṭhamamārapāsasuttādivaṇṇanā一至二、《第一魔索经》等义疏
§114-115
114-115. Āvasati ettha kilesamāroti āvāso. Kāmaguṇaajjhattikabāhirāni āyatanāni. Kilesamārassa āvāsaṃ gato vasaṃ gato. Tividhassāti papañcasaññāsaṅkhātassa tividhassapi mārassa. Tato eva devaputtamārassapi vasaṃ gatoti sakkā viññātuṃ.
114-115节。此处“住”指烦恼缠执的居所。“住”者，即欲法内外六处。烦恼缠执者入居，居所即缠烦。所谓三种者，是指魔作散乱观念所生的三种，且此义亦可知乃属于天子魔之居所。
Paṭhamamārapāsasuttādivaṇṇanā niṭṭhitā. · 第一魔索经等之解释已毕。
3. Lokantagamanasuttavaṇṇanā3. 世间边行经之解释
§116
116. Lokiyanti ettha sattakāyabhūtagāmādīti loko, cakkavāḷo. Saṅkhāro pana lujjanapalujjanaṭṭhena loko. Antanti osānaṃ. Sabbaññutaññāṇena saṃsanditvāti sabbaññutaññāṇagatiyā samānetvā avirodhetvā. Thomessāmīti pasaṃsissāmi.
116节。所谓“世俗”，是指由有形及无形众生所聚合的世界，即大千世界。行聚是由乐受与苦受的染污而起的世界。终即无常消灭。由无所不知的智慧聚合成不矛盾的体性，即达到圆满真知的境界。我当赞叹如此。
Evaṃsampattikanti evaṃsampajjanakaṃ evaṃpassitabbaṃ idaṃ mama ajjhesanaṃ. Tenāha ‘‘īdisanti attho’’ti. Jānaṃ jānātīti sabbaññutaññāṇena jānitabbaṃ jānāti eva. Na hi padesaññāṇe ṭhito jānitabbaṃ sabbaṃ jānāti. Ukkaṭṭhaniddesena hi avisesaggahaṇena ca ‘‘jāna’’nti iminā niravasesaṃ ñeyyajātaṃ pariggayhatīti tabbisayāya jānanakiriyāya sabbaññutaññāṇameva karaṇaṃ bhavituṃ yuttaṃ. Pakaraṇavasena ‘‘bhagavā’’ti padasannidhānena ca ayamattho vibhāvetabbo. Passitabbameva passatīti dibbacakkhu-paññācakkhu-dhammacakkhu-buddhacakkhu-samantacakkhu-saṅkhātehi ñāṇacakkhūhi passitabbaṃ passati eva. Atha vā jānaṃ jānātīti yathā aññe savipallāsā kāmarūpapariññāvādino jānantāpi vipallāsavasena jānanti, na evaṃ bhagavā. Bhagavā pana pahīnavipallāsattā jānanto jānāti eva, diṭṭhidassanassa abhāvā passanto passati evāti attho.
“如此成就”意指此法应当如此了解，应当如此诠释，这为我的解说故称此义为“如此”。“知”是指当以具足无所不知的智慧去知。依他地知识不能凭该地分别尽知一切，因教义高深，而“知”当指透彻经典且无遗漏的真知，为了说明亦即此无遗漏的真知做认识之业，是最适宜的。作为论书时因“世尊”一词而显现，理应如此分析。“见”应当见，指凭佛眼、智慧眼、法眼、佛眼、普遍眼等诸眼智慧之见见之为见。或“知”和“见”，如他师派对欲色知识之谬误认识，即便他们宣称自己知，实则以谬误而知，佛陀则不同。佛陀以断除谬误的智慧而知，见无所障碍，此即其义。
Dassanapariṇāyakaṭṭhenāti yathā cakkhu sattānaṃ dassanatthaṃ pariṇeti sādheti, evaṃ lokassa yāthāvadassanasādhanatopi dassanakiccapariṇāyakaṭṭhena cakkhubhūto, paññācakkhumayattā vā sayambhūñāṇena paññācakkhuṃ bhūto pattoti vā cakkhubhūto. Ñāṇabhūtoti etassa ca evameva attho daṭṭhabbo. Dhammā vā bodhipakkhiyā, tehi uppannattā lokassa ca taduppādanato anaññasādhāraṇaṃ vā dhammaṃ patto adhigatoti dhammabhūto. ‘‘Brahmā’’vuccati seṭṭhaṭṭhena maggañāṇaṃ, tena uppannattā lokassa ca taduppādanato tañca sayambhūñāṇena pattoti brahmabhūto. Catusaccadhammaṃ vadatīti vattā. Ciraṃ saccapaṭivedhaṃ pavattento vadatīti pavattā. Atthaṃ nīharitvāti dukkhādiatthaṃ uddharitvā. Paramatthaṃ vā nibbānaṃ pāpayitā. Amatasacchikiriyaṃ sattesu uppādento amataṃ dadātīti amatassa dātā. Bodhipakkhiyadhammānaṃ tadāyattabhāvato dhammassāmī. Punappunaṃ yācāpento bhāriyaṃ karonto garuṃ karoti nāma, tathā duviññeyyaṃ katvā kathentopi.
所谓“见成熟”，如眼能成就见色众生的目的，即眼成就见色之功能，亦如世间真见所需的成熟见证和成熟见力由此成就，或由自觉的般若智慧而得成眼力。所谓“成智慧”，此义应如是解。法即是菩提觉知的种种因缘法门，借其出现真正成就世间罕见的法，称为法的成就者。“梵”称为最佳之正道智慧，因而成就世间难得的法，且由自觉智慧成就，故称“梵”。讲述四圣谛法，长期宣说谛谛之真实，实现其义，亦即长期破除苦之义。终极义为涅槃，灭除烦恼。为生灭众生创造了不灭的真实，是真实赋予者。于是菩提觉支既来源于此法的所有权，是法之主宰者。反复请求、供养敬重妻子，正如二谛之义，即便表面说法而未明二谛精神。
Cakkhunā vijjamānena lokasaññī hoti, na tasmiṃ asati. Na hi ajjhattikāyatanavirahena lokasamaññā atthi. Tenāha ‘‘cakkhuñhi loko’’tiādi. Appahīnadiṭṭhīti asamūhatasakkāyadiṭṭhiko ghanavinibbhogaṃ kātuṃ asakkonto samudāyaṃ viya avayavaṃ ‘‘loko’’ti sañjānāti ceva maññati ca. Tathāti iminā ‘‘lokoti sañjānāti ceva maññati cā’’ti padattayaṃ ākaḍḍhati. Tassāti puthujjanassa, cakkavāḷalokassa vā. Cakkhādimeva hi sahokāsena ‘‘cakkavāḷo’’ti puthujjano sañjānāti. Gamanenāti padasā gamanena. Na sakkā tesaṃ anantattā. Lujjanaṭṭhenāti abhisaṅkhāralokavasena lokassa antaṃ dassetuṃ vuttaṃ. Tassa anto nāma nibbānaṃ. Taṃ pattuṃ sakkā sammāpaṭipattiyā pattabbattā. Cakkavāḷalokassa pana anto nāma, natthi tassa gamanena appattabbattā.
眼识现起时即生于世间，非虚妄。因无内身根离别，故有世间知见。故言『以眼识世间』。所谓见解不净者，即不能辨别缠缚我执的浓重，无法挥除，见诸法如集体诸法之聚合，以假为真，世间即是如此妄执名之为『世间』。故今说『知此为世间』，乃依此语增益解释。此处所说即凡夫、或轮回众生彼此妄外一般的世俗视界。因眼根与外色相应，凡夫据此识世间。『行』字义即行为。其行无边无际不可能遍及。所谓边境，因聚合苦行者所成众集故有边界。此界终极即涅槃。善法修行者正当到达此极境界。轮回世间之境界有边际，无此境界不可达到。涅槃之境界非行进所及，应理证悟得之。
Imehi padehīti imehi vākyavibhāgehi padehi. Tāni pana akkharasamudāyalakkhaṇānīti āha ‘‘akkharasampiṇḍanehī’’ti. Pāṭiyekkaakkharehīti tasmiṃ tasmiṃ pade paṭiniyatasannivesehi visuṃ visuṃ cittena gayhamānehi akkharehīti attho.
所谓“这些字句”，即此等句中之语词。所谓字乃文句中音义合成之单位，名曰“文字汇集”。谓以每个字所特有之定住位置，依次秩序集中。此意即文字之含义。
Gamanaṭṭhena ‘‘paṇḍā’’ vuccati paññā, tāya ito gato pattoti paṇḍito, paññavā. Mahāpaññatā nāma paṭisambhidāvasena veditabbāti āha ‘‘mahante atthe’’tiādi. Yathā tanti ettha tanti nipātamattaṃ paṭhamavikappe, dutiyavikappe pana paccāmasananti āha ‘‘taṃ byākata’’nti.
“行”之所指谓“智慧”。由彼行于彼而获智慧成就，故名智慧、慧解。所谓“大智慧”，当以分类辨别，称为“大义”，如对此“等”字或“处”字的彼此转折说法定位，释称“已明了此”等。
Lokantagamanasuttavaṇṇanā niṭṭhitā. · 世间边行经之解释已毕。
4. Kāmaguṇasuttavaṇṇanā4. 欲功德经之解释
§117
117.Cetasoti karaṇe sāmivacanaṃ. Cittena saṃphusanaṃ nāma anubhavoti āha ‘‘cittena anubhūtapubbā’’ti. Ututtayānurūpatāvasena pāsādattayaṃ, taṃ vasena tividhanāṭakabhedo. Manorammatāmattena kāmaguṇaṃ katvā dassitaṃ, na kāmavasena. Na hi abhinikkhamanato uddhaṃ bodhisattassa kāmavitakkā bhūtapubbā. Tenāha māro pāpimā –
117.「心」指作意行为之共同名称。所谓用心感触，谓心识之体验感受，称「依心感触已先事」。因心品调和相应，三种不同之相貌显现，其中以心志趣染著欲乐之性为显现，非单凭欲身所能达成。非身意出离者，先于觉者有此欲念。故魔王恶魔说曰──
‘‘Satta vassāni bhagavantaṃ, anubandhiṃ padāpadaṃ;
“七年间，我将紧随世尊足迹每步同行；
Otāraṃ nādhigacchissaṃ, sambuddhassa satīmato’’ti. (su. ni. 448);
绝不远离，专随觉者正念足迹。”（见经藏扫部第448页）
Metteyyo nāmātiādi anāgatārammaṇadassanamattaṃ, na bodhisattassa evaṃ uppajjatīti. Attā piyāyitabbarūpo etassāti attarūpo, uttarapade purimapadalopenāti ‘‘attano hitakāmajātikenā’’ti attho vutto. Attarūpenāti vā pītisomanassehi gahitasabhāvena tuṭṭhapahaṭṭhena udaggudaggena. Appamādoti appamajjanaṃ kusaladhammesu akhaṇḍakāritāti āha ‘‘sātaccakiriyā’’ti. Avossaggoti cittassa kāmaguṇesu avossajjanaṃ pakkhandituṃ appadānaṃ. Purimo vikappo kusalānaṃ dhammānaṃ karaṇavasena dassito, pacchimo akusalānaṃ akaraṇavasena. Dve dhammāti appamādo satīti dve dhammā. Appamādo sati ca tathā pavattā cattāro kusaladhammakkhandhā veditabbā. Kattabbāti pavattetabbā.
名为未来明者仅指未来之显现，并非专指菩萨由此而生。所谓亲自证悟者是其形象，且在上下文中表明其意指“由自身利益而生的修行者”。所谓形象即指由欢喜、欢悦聚合的完成与放下，或快乐之表现。所谓勤精进者是指不懈专注于善法，一以贯之行之，故此称为“善行同伴”。所谓放逸，指心于欲乐品质的消退，能断除放逸，故为可依凭。前者指善法之作用，后者指非善法之不作为。两者乃是勤精进之二种法门。勤精进即正念同时流转时，须观察四种善法集群。所谓须做者即应当实践并使之运行。
Tasmiṃ āyataneti tasmiṃ nibbānasaññite kāraṇe paṭivedhe. Taṃ kāraṇanti channaṃ āyatanānaṃ kāraṇaṃ. Saḷāyatanaṃ nirujjhati etthāti saḷāyatananirodho vuccati nibbānaṃ. Tenāha ‘‘nibbānaṃ. Taṃ sandhāyā’’tiādi. Nibbānasminti nibbānamhi.
所谓“彼处境”是指忍受涅槃之所缘境起因消除。此因即被遮蔽处境之因。六处断灭是此处之意，即六处之断灭称为涅槃。故云“涅槃，依此而立”等语。涅槃一词即指涅槃之境界。
Kāmaguṇasuttavaṇṇanā niṭṭhitā. · 欲功德经之解释已毕。
5-6. Sakkapañhasuttādivaṇṇanā5-6. 萨咖问经等之解释
§118-119
118-119.Diṭṭheti paccakkhabhūte. Dhammeti upādānakkhandhadhamme. Tattha hi attāti bhavati saññā diṭṭhi cāti attabhāvasaññā. Tenāha – ‘‘diṭṭhevadhammeti imasmiṃyeva attabhāve’’ti. ‘‘Tannissita’’nti ettha taṃ-saddena heṭṭhā abhinandanādipariyāyena vuttā taṇhā paccāmaṭṭhāti āha – ‘‘taṇhānissita’’nti. Taṃ upādānaṃ etassāti tadupādānaṃ. Tenāha – ‘‘taṃgahaṇa’’ntiādi. Taṇhupādānasaṅkhātaṃ gahaṇaṃ etassāti taṃgahaṇaṃ. Chaṭṭhaṃ uttānameva pañcame vuttanayattā.
118-119.“见”为此有为可见现象。“法”为所执着集蕴之法。此处所谓我即为我执想法，也称见为我执想。故云“如此见法即此我执相”等。称此为依止，为贪欲藏持中乞求之意，故云“依贪藏持”。此贪着即为此执着。故称为“持护”等语。由贪着所形成之执着即为持护。此言于第六处及其前面文中有所说明。
Sakkapañhasuttādivaṇṇanā niṭṭhitā. · 萨咖问经等之注释完毕。
7. Sāriputtasaddhivihārikasuttavaṇṇanā七、沙利子同住者经之注释
§120
120.Ghaṭessatīti pubbenāparaṃ ghaṭitaṃ sambandhaṃ karissati. Vicchedanti brahmacariyassa virodhipaccayasamuppattiyā ucchedaṃ.
120.“必造坛器”意指先前后来之坛器将要成就其因缘。所谓断灭为出家修行中对与道业相违之因缘之断尽。
8. Rāhulovādasuttavaṇṇanā八、教诫拉胡喇经之注释
§121
121. Ye dhammā sammadeva bhāvitā bahulīkatā vimuttiyā arahattassa sacchikiriyāya saṃvattanti, te saddhādayo sambhārā vimuttiparipācaniyāti adhippetā. Paripācentīti paripākaṃ pariṇāmaṃ gamenti. Dhammāti kāraṇabhūtā dhammā. Visuddhikāraṇavasenāti visuddhikāraṇatāvasena, sā pana saddhindriyādīnaṃ kāraṇato visuddhi. Yathā nāma jātisampannassa khattiyakumārassa vipakkhavigamena pakkhasaṅgahena pavattiṭṭhānasampattiyā ca parisuddhi hoti, evamevaṃ daṭṭhabbāti dassento ‘‘vuttaṃ heta’’ntiādimāha.
121.那些法若能正确修习且广为弘扬，能使阿拉汉证得真谛者，则信心等种子亦随之成熟故称其为成熟之本。所谓成熟即为成熟、成就及究竟变化之意。所言法指因缘法。以清净作为所生清净之前提条件，而此乃由信根等根基所促成之清净。譬如世间王子若有相反外力，即通过联结及居住基础，可以成就清净，如是当知。由此显示意指“所说之缘起”等语。
Assaddhādayopi puggalā saddhādīnaṃ yāvadeva parihānāya honti, saddhādayo pāripūriyāva, tathā pasādaniyasuttantādipaccavekkhaṇā, pasādaniyasuttantā nāma sampasādanīyasuttādayo. Sammappadhāneti sammappadhānasuttante. Satipaṭṭhāneti cattāro satipaṭṭhāne. Jhānavimokkheti jhānāni ceva vimokkhe ca uddissa pavattasuttante. Gambhīrañāṇacariyeti khandhāyatanadhātupaṭiccasamuppādapaṭisaṃyuttasuttante.
即便信心等须人亦会以信心等减少为损失，因其信等尚未圆满。因此，通过可信经典等考察得知可信经典等为善修之道。所谓精勤即在精勤经典中。所谓念处即四念处经典。所谓禅定解脱即禅定及解脱所论经典。所谓深妙智慧行即五蕴、六处及界缘起所成经典。
Kalyāṇamittatādayoti kalyāṇamittatā sīlasaṃvaro abhisallekhakathā vīriyārambho nibbedhikapaññāti ime kalyāṇamittādayo pañca dhammā, ye ‘‘idha, meghiya, bhikkhu kalyāṇamitto hotī’’tiādinā udāne (udā. 31) kathitā. Lokaṃ volokentassāti āyasmato rāhulassa tāsañca devatānaṃ indriyaparipākaṃ passantassa. Tato yena andhavanaṃ, tattha divāvihārāya mahāsamāgamo bhavissatīti. Tathā hi vakkhati ‘‘ettakāti gaṇanāvasena paricchedo natthī’’ti.
所谓善知识等，即善知识、持戒、精进、精勤以及断慧，这五法，世尊在经中宣说：“在此，摩訶迦叶，若比库是善知识……”以此言说。所谓“观照世间”，是指尊者罗睺罗观见诸天众的根尘成熟状。由此知晓该处乃暗林，且昼夜将有大规模集会。正如经中所说：“如此无数，无法计数的边界皆无。”
Rukkhapabbatanissitā bhūmaṭṭhakā, ākāsacārivimānavāsino antalikkhaṭṭhakā. Dhammacakkhunti veditabbāni catusaccadhammānaṃ dassanaṭṭhena.
依树依山者，是地行者；居于空中、天空飞行者，是天空行者。法眼应当认识四圣谛法义的显现所在。
Rāhulovādasuttavaṇṇanā niṭṭhitā. · 教诫拉胡喇经之注释完毕。
Lokakāmaguṇavaggavaṇṇanā niṭṭhitā. · 世间欲功德品之注释完毕。
13. Gahapativaggo
第十三。居士品。
1-3. Vesālīsuttādivaṇṇanā一至三、韦萨离经等之注释
§124-126
124-126.Dvīsūti imasmiṃ gahapativagge paṭhamadutiyesu tatiye ca vuttatthameva pāṭhajātaṃ apubbaṃ natthīti attho.
一百二十四至一百二十六条，意指居士品中初、次及三次及其说，全部皆按既定文本，没有新出。
4-5. Bhāradvājasuttādivaṇṇanā4-5.《帕拉德瓦迦经》等的注释
§127-128
127-128. Kāmaṃ aññepi pabbajitā yuttakāle piṇḍaṃ ulamānā carantiyeva, ayaṃ pana odarito, teneva kāraṇena pabbajitoti dassento ‘‘piṇḍaṃ ulamāno’’tiādimāha. Ghaṃsantovāti bhūmiyaṃ ghaṃsanto eva pattaṃ ṭhapeti. Parikkhīṇanti samantato parikkhīṇaṃ. Nāḷiko …pe… jātaṃ, atirekapattaṭṭhapanassa paṭikkhittattā aññaṃ na gaṇhāti. ‘‘Indriyabhāvananti cakkhādipañcindriyabhāvana’’nti keci vadanti, tathā vipassanābhinivesaṃ katvā uparivipassanaṃ vaḍḍhitvāti adhippāyo. Apare pana ‘‘saddhāpañcamānaṃ indriyānaṃ vasena vipassanābhinivesaṃ katvā tena sukhena abhiññāpahānānaṃ sampādanavasena indriyaṃ bhāvetvā’’ti vadanti.
一百二十七至一百二十八条。虽他人已出家，然仍于适当时节持钵乞食，谓之“腹饱”，故言“乞食时腹饱等现象”。“陷泥于地”者，指土地湿陷，碗盘亦置于湿泥上。“破损”意为四周破损严遍。“竹筒……”相关，指因多放碗盘致不重叠，彼此不挨着。一些人言“根尘修习”即眼等五根的修习，也有言这是产生内观禅的依止，进而增益上观。另有人说，信心作为五根之一，用来坚定内观，令修禅因喜悦而成就超越禅定的智慧。
Upasaṅkamatīti ettha yathā so rājā upasaṅkami, taṃ āgamanato paṭṭhāya dassetuṃ ‘‘thero kirā’’tiādi āraddhaṃ. Mahāpānaṃ nāma aññaṃ kammaṃ akatvā pānapasuto hutvā sattāhaṃ tadanurūpaparijanassa surāpivanaṃ. Tenāha ‘‘mahāpānaṃ nāma pivitvā’’ti. Sālithusehīti rattasālithusehi. Ḍayhamānaṃ viya kipillikadaṃsanajātāhi dukkhavedanāhi. Mukhasattīhi vijjhiṃsu vallabhatāya. Itthilolo hi so rājā.
“上前来”者，譬如国王上前来者，意指到达之始，始现“长老也”诸称。名为“大酒者”者，指不再作他恶行，饮酒后七日内则饮酒宴会。故言“饮大酒者”。“红豆不净”者，指红豆般大小，痛苦感有如蚊叮虫咬。其面伴随狮吼般叫声，乃其爱好。此即所谓“弱小而懦弱”的国王。
Paveṇinti tesaṃ samādānapaveṇiṃ brahmacariyapabandhaṃ. Paṭipādentīti sampādenti. Garukārammaṇanti garukātabbaārammaṇaṃ, avītikkamitabbārammaṇanti attho. Assāti rañño. Cittaṃ anotarantanti pasādavīthiṃ anotarantaṃ anupagacchantaṃ. Viheṭhetunti vibādhituṃ.
『传承』者，彼等受持之传承，即梵行之系脉也。『使建立』者，即使成就也。『重所缘』者，应当尊重之所缘，义为不应逾越之所缘也。『王的』者，属于国王者也。『不入于心』者，不入于净信之心路，即不趣近也。『为了扰乱』者，即为了阻碍也。
Lobhassa aparāparuppattiyā bahuvacanavasena ‘‘lobhadhammā’’ti vuttaṃ. Uppajjantītipi attho yeva, yasmā uppajjamāno lobhadhammo attano hetupaccaye pariggahāpento jānāpento viya sahati pavattatīti. Imameva kāyanti ettha samūhatthe eva kāya-saddo gabbhāsayādiṭṭhānesu uppajjanadhammasamūhavisayattā, itare pana kāyūpalakkhitatāya ‘‘kāyo’’ti veditabbā. Uttānameva heṭṭhā vuttanayattā.
关于『Lobha』，因其产生不一，故复数称之为『lobhadhammā』（贪的法）一词。其意为：贪欲为一种现起的法，因其依止因缘，主体意识了知乐欲法，而为自我执持，于是产生并流转。此处『kāya』为整体之意，指在胎中等诸处现起贪欲法的整体称谓；他处则谓『kāyo』为身体之别称。上文所述当视为恰当。
Bhāradvājasuttādivaṇṇanā niṭṭhitā. · 《帕拉德瓦迦经》等的注释完。
6. Ghositasuttavaṇṇanā6.《瞿师多经》的注释
§129
129.Rūpā ca manāpāti nīlādibhedā rūpadhammā ca manasā manuññā piyarūpā saṃvijjanti, idañca sukhavedanīyassa phassassa sabhāvadassanatthaṃ. Evaṃ ‘‘rūpā ca manāpā upekkhāvedaniyā’’ti etthāpi yathārahaṃ vattabbaṃ. Cakkhuviññāṇa…pe… phassanti vuttaṃ. Upanissayakoṭiyā hi cakkhuviññāṇasampayuttaphasso sukhavedanīyo, na sahajātakoṭiyā. Tenāha – ‘‘ekaṃ phassaṃ paṭicca javanavasena sukhavedanā uppajjatī’’ti. Sesapadesūti ‘‘saṃvijjati kho, gahapati, sotadhātū’’ti āgatesu pañcasu koṭṭhāsesu.
色与心所等法有青蓝等差别，主观视心识诸色乃欣爱的美色，这为能引生乐受触的缘故。因此经典云『色及心所应放逸乐受之法』，此句意亦应如是理解。眼识乃感触之缘，如是触即生乐受。眼识为依缘之一聚合触，与生俱来不同，故云『依触生乐受』。句中亦云『由一触起乐受』，意即由触缘生愉悦之感。余处则云『声闻身等五蕴』，此为依教义分类所言。
Tevīsatidhātuyo kathitā channaṃ dvārānaṃ vasena vibhajjagahaṇena. Vatthunissitanti hadayavatthunissitaṃ. Pañcadvāre vīsati, manodvāre tisso evaṃ tevīsati.
讲说二十三种界，依窗门遮盖区别而分别摄取。谓依赖于心之所依。如依心所依，则云『依心境』。五门处有二十种，心门却有三种，故总数为二十三。
Ghositasuttavaṇṇanā niṭṭhitā. · 《瞿师多经》的注释完。
7-8. Hāliddikānisuttādivaṇṇanā7-8.《哈利迪迦尼经》等的注释
§130-131
130-131.Taṃitthetanti cakkhunā yaṃ rūpaṃ diṭṭhaṃ, taṃ itthanti attho. Taṃ sukhavedaniyanti taṃ sukhavedanāya upanissayakoṭiyā paccayabhūtaṃ cakkhuviññāṇañceva, yo ca yathārahaṃ upanissayakoṭiyā vā, anantaro ce anantarakoṭiyā vā, sahajāto ce sampayuttakoṭiyā vā, sukhavedanāya paccayo phasso. Taṃ sukhavedaniyañca phassaṃ paṭicca uppajjati sukhavedanāti yojanā. Esa nayo sabbattha sabbesu sesesu sattasu vāresu. Manodhātuyeva vā samānāti abhidhammanayena. Suttantanayena pana suññataṭṭhena nissattanijjīvaṭṭhena ca manodhātusamaññaṃ labhateva. Aṭṭhamaṃ uttānameva heṭṭhā vuttanayattā.
所谓『Taṃitthetanti』，即眼所见之色，谓之『Taṃ』。此为依乐受所依之缘，而乐受如实亦依眼识。或依紧接相续，或间续相续，或俱生相续，诸触皆为乐受之因。谓乐受依触起，因而成立触乐受之约定法则。此理普遍适用诸余处及众生，且于心界中亦同理。依据阿毗达摩教义，及经教所说虚无自性的心界同样可得此结论。此义亦如上文所述。
Hāliddikānisuttādivaṇṇanā niṭṭhitā. · 《哈利迪迦尼经》等的注释完。
9. Lohiccasuttavaṇṇanā9. 罗希吒经注释
§132
132.Tepi māṇavakātveva vuttā, na brāhmaṇakumārā eva. Seleyyakānīti aññamaññaṃ silissanalaṅghanakīḷanāni.
谓三俗人中者，谓此非婆罗门子弟，乃长幼皆是凡夫。如『Seleyyakāni』者，乃指诸种彼此违犯戒律、行恶者为意。
Upaṭṭhānavasena ibhaṃ harantīti ibbhā, hatthigopakā. Te pana nihīnakuṭumbassa bhoggaṃ upādāya gahapatibhāvaṃ upādāya ‘‘gahapatikā’’tipi vuccantīti āha ‘‘gahapatikā’’ti. Kaṇhāti kaṇhābhijātikā. Raṭṭhaṃ bharantīti yasmiṃ raṭṭhe vasanti, tassa raṭṭhassa baliṃ bharaṇena, attano vā kuṭumbassa bharaṇena bharatā. Pariyāyantāti parito saṃcarantā kīḷanti.
以服侍之因而携运象者，即为象夫，即管象之人也。然而，彼等因接收低贱家族之财产、取得家主之地位，故亦被称为「家主」，因而言「家主」也。『黑』者，属黑色血统者也。『养育国土』者，以供奉所居之国土、或以养育自身家族而养育也。『周游』者，四处游走而嬉戏也。
Sīlajeṭṭhakāti sīlappadhānā. Ye purāṇaṃ saranti, te sīluttamā ahesuṃ. Dvārāni cakkhādidvārāni.
『以戒为上者』，即以戒为首要。昔时能忆念者，乃以戒为最上。『诸门』者，即眼等诸门。
Apakkamitvā apetā virahitā hutvā. Visamānīti vigatasamāni duccaritasabhāvāni. Nānāvidhadaṇḍā nānāvidhadaṇḍanipātā.
『离去』者，即已离开、脱离、远离。『不平等者』[Pali: visamānī]，即本性为恶行之不善法。『种种惩罚』者，即遭受种种惩罚之打击。
Anāhārakāti kiñci abhuñjanakā. Paṅko viya paṅko, malaṃ. Dantapaṅko purimapadalopena paṅkoti vuttoti ‘‘paṅko nāma dantamala’’nti vuttaṃ. Ajehi kātabbakānaṃ akopetvā karaṇaṃ samādānavasena vataṃ. Esa nayo sesesupi. Kohaññaṃ nāma attani vijjamānadosaṃ paṭicchādetvā asantaguṇapakāsanāti āha – ‘‘paṭicchanna…pe… kohaññañcevā’’ti. Parikkhārabhaṇḍakavaṇṇāti parikkhārabhaṇḍā kappakāti. Te ca kho attano jīvikatthāya āmisakiñjakkhassa attanibandhanatthāya amocanatthāya katā.
『不食者』，即不取任何食物者。『污垢犹如淤泥』，即秽垢。『齿垢』，因前一语省略，故直言『污垢』，是故说：『所谓污垢，即齿间之垢也』。对于须由山羊所为之事，不令其受扰而令其行之，此即以受持之方式而行的誓行。其余诸条亦依此理类推。『欺诳』者，即遮掩自身实有之过失，宣扬实无之功德，故说：『遮藏……乃至……欺诳也』。『称赞资具器物者』，即赞美资具器物之人，且为匠人之类。此等所为，乃为自身之生计，为系缚获取利养于自身、使其不得脱离而作。
Akhilanti cetokhilarahitaṃ brahmavihāravasena. Tenāha ‘‘mudu athaddha’’nti.
『无障碍』者，即以修习四梵住之故，远离心之障碍。故说：『柔软而不刚硬』。
Adhimuttoti abhirativasena yuttapayutto. Parittacittoti parito khaṇḍitacitto. Appamāṇacittoti ettha ‘‘ko aya’’nti paṭikkhituṃ sakkuṇeyyacitto.
『专注者』，即以欢喜之故而投入专注。『局限之心者』，即四周破碎残缺之心。『无量之心者』，于此，是指具有能够反诘『此人是谁』之心。
Lohiccasuttavaṇṇanā niṭṭhitā. · 罗希吒经注释完毕。
10. Verahaccānisuttavaṇṇanā10. 韦拉哈吒尼经注释
§133
133. Brāhmaṇiṃ dhammasavanāya codento māṇavako ‘‘yagghe’’ti avoca. Tenāha ‘‘yaggheti codanatthe nipāto’’ti.
133. 对婆罗门教义提出听闻的提示时，学童说道“是牺牲（yagghe）”。于是说“牺牲（yagghe）者，为提示之言中称谓”。
Verahaccānisuttavaṇṇanā niṭṭhitā. · 韦拉哈吒尼经注释完毕。
Gahapativaggavaṇṇanā niṭṭhitā. · 家主品注释完毕。
14. Devadahavaggo
14. 天人行品
1. Devadahasuttavaṇṇanā1. 迭瓦达哈经注释
§134
134.Manaṃ ramayantāti āpāthagatā manassa ramaṇavasena piyāyitabbatāvasena pavattantā.
134. 心中愉悦者，指遭逢之心怀以喜悦、喜好为姿态而显现。
2. Khaṇasuttavaṇṇanā2.《时机经》注解
§135
135.Chaphassāyatanikāti chahi phassāyatanehi aniṭṭhasaṃvedaniyā. Chadvāraphassapaṭiviññattīti chahipi dvārehi ārammaṇassa paṭisaṃvedanā hotiyeva sabbaso dukkhānubhavanatthaṃ. Tāvatiṃsapuranti sudassanamahānagaraṃ. Abhāvo nāma natthi sabbathā sukhānubhavanato. Nirayeti iminā duggati bhavasāmaññena itarāpāyāpi gahitā eva. Maggabrahmacariyavāsaṃ vasituṃ na sakkāti iminā pana sabbesampi acchindikaṭṭhānānaṃ gahaṇaṃ daṭṭhabbaṃ. Imevāti imasmiṃ manussaloke eva. Apāyopi paññāyati apāyadukkhasadisassa dukkhassa kadāci paṭisaṃvedanato. Saggopi paññāyati devabhogasadisasampattiyā kadāci paṭilabhitabbato.
135. "六触处苦"者，谓由六处所缘触之感受，俱为不善感受。所谓六门触及六根所生识，乃于二门有感知，适于缘缘净俱体会，皆为诸苦受之缘也。三十三天为光明广大之大城。“无”者，谓常无，以享受乐义不能得。地狱则称为苦趣之处，为一般众生苦痛之境界，及他诸恶趣亦包含其中。此处难以修持道者不能安住，但此乃所有断无间断之根本门所汇通，故当观察也。此为世间人间中境界。恶趣亦应观察，因恶趣痛苦常有时现，故而当知苦苦报之所在。天上亦应观察，乃因天人享乐有时已获成功所致。
Ayaṃ kammabhūmīti ayaṃ manussaloko purisathāmakaraṇāya kammabhūmi nāma tāsaṃ yogyaṭṭhānabhāvato. Tattha padhānakammaṃ dassento ‘‘idha maggabhāvanā’’ti āha. Ṭhānānīti kāraṇāni. Saṃvejaniyānīti saṃvegajananāni bahūni jātiādīni. Tathā hi jāti, jarā, byādhi, maraṇaṃ, apāyabhavaṃ, tatthapi nirayūpapattihetukaṃ, tiracchānupapattihetukaṃ, asūrakāyūpapattihetukaṃ, atīte vaṭṭamūlakaṃ, anāgate vaṭṭamūlakaṃ, paccuppanne āhārapariyeṭṭhimūlakanti bahūni saṃvegavatthūni paccavekkhitvā saṃvegajāto sañjātasaṃvego yoniso padhānamanuyuñjassu. Saṃvegāti saṃvegamāpajjassu.
此称为“业地”，即人间此为众生行善作恶业之场所，因其适宜作业。世尊示现主要业者说：「此处名为道的修习」。所谓“处”即因缘所成，能生起众多众生种类。诚如生、老、病、死、堕恶趣等，乃至地狱缘起因、畜生缘起因、饿鬼缘起因，过去世轮回根基、未来世轮回根基、当世饮食过量根基等，都是促发忧惧之来源。若观照这些忧惧之缘由，生起忧惧，应以智慧专注恰当修习。所谓忧惧者，令忧惧产生之事。
Khaṇasuttavaṇṇanā niṭṭhitā. · 《时机经》注解结束。
3. Paṭhamarūpārāmasuttavaṇṇanā3.《第一乐色经》注解
§136
136.Sammuditā sammodappattā, pamoditā sañjātapamodā. Dukkhāti dukkhavanto sañjātadukkhā. Tenāha ‘‘dukkhitā’’ti. Sukhaṃ etassa atthīti sukho, sukhī. Tenāha ‘‘sukhito’’ti. Yattakā rūpādayo dhammā loke atthīti vuccati. Passantānanti saccapaṭivedhena sammadeva passantānaṃ. ‘‘Paccanīkaṃ hotī’’ti vatvā taṃ paccanīkabhāvaṃ dassetuṃ ‘‘loko hī’’tiādi vuttaṃ. Asubhāti ‘‘āhū’’tipadaṃ ānetvā sambandho. Sabbametanti ‘‘sukhaṃ diṭṭhamariyebhi…pe… tadariyā sukhato vidū’’ti ca vuttaṃ. Sabbametaṃ nibbānameva sandhāya vuttaṃ. Nibbānameva hi ekantato sukhaṃ nāma.
136. 欢喜者，谓欢愉已生的欢喜；喜悦者，为已发生的喜乐。苦者，谓感受痛苦的苦。故说“苦者苦也”。快乐者，由此得益谓之欢愉、快乐。故言“快乐者”。一切如色等法在世间有益，谓以正知实证其真实。所谓“见者”，乃专注正知了知诸法真相。说“此为有根据”，故以“世间有”等语示现。“不善美”者，引“阿呼”言辞以名之。谓“一切法”皆于圣贤所见皆为乐。一切皆以涅槃为归依，涅槃实为唯一真乐。
Pañcanavutipāsaṇḍino tesañca pāsaṇḍibhāvo papañcasūdaniṭṭhakathāyaṃ pakāsito eva. Kilesanīvaraṇena nivutānanti kilesakhandhā kilesanīvaraṇaṃ, tena nivāritānaṃ. Nibbānadassanaṃ nāma ariyamaggo, tena tassa paṭivijjhanañca kāḷameghaavacchāditaṃ viya candamaṇḍalaṃ.
此五种大惑执者，及其执迷之性，正如于《破五执论》中所明示。谓以烦恼为障碍之，烦恼蕴即烦恼障碍，故被障碍者也。所谓见涅槃道者，为圣道，藉此见证，犹如月轮被黑云遮蔽一般。
Paricchinditvāti asubhabhāvaparicchindanena sammāviññāṇadassanena ca paricchinditvā. Maggadhammassāti ariyamaggadhammassa.
“破除”者，谓以断除不善之性与正确觉知之见而破除。所谓“圣道法者”，即圣圣所成之道法也。
Anupannehīti anu anu avihāya paṭipannehi. Ko nu añño jānituṃ arahati, añño na jānātīti dasseti.
“无附着”者，谓随从所行之一切，不起依附。谁能洞知彼此差异，谁则不知，义如是宣说。
Paṭhamarūpārāmasuttavaṇṇanā niṭṭhitā. · 《第一乐色经》注解结束。
4-12. Dutiyarūpārāmasuttādivaṇṇanā4—12.《第二乐色经》等注解
§137-145
137-145.Suddhikaṃ katvā gāthābandhanena vinā kevalaṃ cuṇṇiyapadavaseneva. Tathā tathāti ajjhattikāni bāhirāni ca āyatanāni aniccalakkhaṇena dukkhānattalakkhaṇehi ca yojetvā dassanavasena.
第137至145首，净化已成，无须经行赞助，仅以咒语连结。内外诸根境界，以无常相而结合苦与非我相，作为显现之法。
Dutiyarūpārāmasuttādivaṇṇanā niṭṭhitā. · 《第二乐色经》等注解结束。
Devadahavaggavaṇṇanā niṭṭhitā. · 迭瓦达哈品释毕。
15. Navapurāṇavaggo
第十五集，九新品。
1. Kammanirodhasuttavaṇṇanā一、业灭经释
§146
146. Sampati vijjamānassa cakkhussa taṃnibbattassa kammassa ca adhippetattā ‘‘na cakkhu purāṇaṃ, kammameva purāṇa’’nti vatvā yathā tassa cakkhussa purāṇapariyāyo vutto, taṃ dassento āha – ‘‘kammato panā’’tiādi. Paccayanāmenāti purimajātisaṃsiddhattā ‘‘purāṇa’’nti vattabbassa paccayabhūtassa kammassa nāmena. Evaṃ vuttanti ‘‘purāṇakamma’’nti evaṃ vuttaṃ. Paccayehi abhisamāgantvā katanti taṇhāvijjādipaccayehi abhimukhabhāvena samāgantvā samecca nibbattitaṃ. Cetanāyāti kammacetanāya. Pakappitanti abhisamīhitaṃ. Vedanāyāti attānaṃ nissāya ārammaṇaṃ katvā pavattāya vedanāya. Vatthūti nibbattikāraṇaṃ pavattaṭṭhānanti vipassanāpaññāya passitabbaṃ. Kammassa nirodhenāti kilesānaṃ anuppādanirodhasiddhena kammassa nirodhena. Vimuttiṃ phusatīti arahattaphalavimuttiṃ pāpuṇāti. Ārammaṇabhūto nirodho nibbānaṃ ‘‘kammanirodho’’ti vuccati, ‘‘kammaṃ nirujjhati etthā’’ti katvā. ‘‘Jhāyatha, bhikkhave, mā pamādatthā’’ti vuttattā ‘‘pubbabhāgavipassanā kathitā’’ti vuttaṃ.
第146。谓现有眼及业之相续，不是眼为旧，而是业力之旧也。谓以前生续起，故称“旧”，即有因之业名也。如此言为“旧业”。以因缘相应，谓业因缘所合，依欲取及烦恼因缘，业因缘方合而生。意志即业意志。所发即专注此意。受为缘，谓因自身赖取而起感受，乃生缘起之处，应以慧眼观之。欲望止息，谓烦恼不起而止，及业之灭。修得解脱，谓获阿拉汉果涅槃。执着缘起之灭者即涅槃，称为“业灭”，即此处业断灭也。佛告比库：“当修禅，勿失精进。”先前部分观法已说。
Kammanirodhasuttavaṇṇanā niṭṭhitā. · 业灭经释毕。
2-5. Aniccanibbānasappāyasuttādivaṇṇanā二至五、无常涅槃适宜经等释
§147-150
147-150.Nibbānassāti nibbānādhigamassa, kilesanibbānasseva vā. Upakārapaṭipadanti upakārāvahaṃ paṭipadaṃ. Catūsūti dutiyādīsu catūsu. Nibbānasappāyā paṭipadā desitāti katvā ‘‘saha vipassanāya cattāro maggā kathitā’’ti vuttaṃ.
147-150. 涅槃者，指涅槃的获得，或谓烦恼的灭尽。修行途径即是能够引生利益的修习方法。第四经中第二诸经乃至第四经，共四经，称为涅槃相续因缘之道。释曰：「与观照同修，四种道法已说。」
Aniccanibbānasappāyasuttādivaṇṇanā niṭṭhitā. · 无常涅槃适宜经等释毕。
6-7. Antevāsikasuttādivaṇṇanā六至七、弟子经等释
§151-152
151-152. Anta-saddo samīpatthe vattati ‘‘udakantaṃ vananta’’ntiādīsu, kileso pana atiāsanne vasati abbhantaravuttitāyāti ‘‘antevāsika’’nti vutto vibhattialopena yathā ‘‘vanekusalo, kūlerukkhā’’ti. Tenāha – ‘‘anantevāsikanti antovasanakilesavirahita’’nti. Ācaraṇakakilesavirahitanti samudācaraṇakilesarahitaṃ. Antoassa vasantīti assa puggalassa anto abbhantare citte vasanti pavattanti. Te etaṃ adhibhavantīti te kilesā etaṃ puggalaṃ abhibhavitvā attano vase vattenti. Tenāha – ‘‘ajjhottharanti sikkhāpenti vā’’ti. Tehi ācariyehīti tehi kilesasaṅkhātehi satte attano gatiyaṃ ṭhapentehi ācariyehi. Sattamaṃ heṭṭhā kathitanayamevāti yasmā heṭṭhā khandhavasena desanā āgatā, idha āyatanavasenāti ayameva viseso.
151-152. 「终结之声」在临近处出现，作「水边树林」等喻，烦恼虽浓，实则安住于内在，故称「内住者」。此语因断裂与缺漏，犹如「多林善木，山谷树木」喻。故释为「内住者」即「远离内住烦恼者」。行持上，远离纤细行为烦恼者。曰：「所住之末端乃心识内境。」因其发生现行之境是心中。因此称为「统摄彼境」。烦恼统摄此人，遂得自住。故言：「所谓上进者即学修者。」他们以多位导师，即多烦恼所聚众生，借导师设立自我归依路线。谓此时所说为第七，即在较下的蕴部出现，然此处为处所的区别。
Antevāsikasuttādivaṇṇanā niṭṭhitā. · 弟子经等之注释已毕。
8. Atthinukhopariyāyasuttavaṇṇanā8. 有骨锁喻经之注释
§153
153. Pariyāyati parigacchati phalaṃ etassāti pariyāyo hetūti āha – ‘‘yaṃ pariyāyanti yaṃ kāraṇa’’nti. Paccakkhadiṭṭhe aviparīte atthe pavattasaddhā paccakkhasaddhā yathā ‘‘sammāsambuddho bhagavā, svākhāto dhammo’’ti (ma. ni. 1.288) ca. Evaṃ kirāti iti kirāya uppanno saddahanākāro saddhāpatirūpako. Etanti ‘‘aññatreva saddhāyā’’ti etaṃ vacanaṃ . Rucāpetvāti kiñci atthaṃ attano matiyā rocetvā. Khamāpetvāti tasseva vevacanaṃ, cittaṃ tathā khamāpetvā. Tenāha – ‘‘atthetanti gahaṇākāro’’ti. Paramparāgatassa atthassa evaṃ kirassāti anussavanaṃ. Kāraṇaṃ cintentassāti yuttiṃ cintentassa. Kāraṇaṃ upaṭṭhātīti ‘‘sādhū’’ti attano cittassa upatiṭṭhati. Atthetanti ‘‘etaṃ kāraṇaṃ evamayamattho yujjatī’’ti cittena gahaṇaṃ. Ākāraparivitakkoti yuttiparikappanā. Laddhīti nicchayena gahaṇaṃ, sā ca kho diṭṭhi ayāthāvaggahaṇena aññāṇamevāti daṭṭhabbaṃ. Tanti laddhiṃ. Atthesāti esā laddhi mama uppannā atthi yuttarūpā hutvā upalabbhati. Evaṃ gahaṇākāro diṭṭhinijjhānakkhanti nāma, paṭhamuppannaladdhisaṅkhātāya diṭṭhiyā nijjhānaṃ khamanākāro diṭṭhinijjhānakkhanti nāma. Pañca ṭhānānīti yathāvuttāni saddhādīni pañca kāraṇāni. Muñcitvā aggahetvā. Heṭṭhimamaggavajjhānaṃ rāgādīnaṃ abhāvaṃ sandhāya ‘‘natthi me ajjhattaṃ rāgadosamoho’’ti ayaṃ sekkhānaṃ paccavekkhaṇā, sabbaso abhāvaṃ sandhāya asekkhānanti āha – ‘‘sekkhāsekkhānaṃ paccavekkhaṇā kathitā’’ti. ‘‘Santaṃ vā ajjhatta’’ntiādinā sekkhānaṃ, ‘‘asantaṃ vā ajjhatta’’ntiādinā asekkhānaṃ paccavekkhaṇā kathitāti daṭṭhabbaṃ.
153. 「转述、巡行、成果」此等谓转述之因。释曰：「转述者即是转述之因。」见于互缘相反境内，信念随缘生起，如「正觉世尊，正法已广宣」(中部尼1.288)等语。此因乃信根，犹如坐具之形状，能保持信心根本。故曰「除他信根也」。使发愉悦者，是以使心悦。使放弃者，则是宣示心通达之语。曰：「彼意乃涵敛之形」。此为先传道理所依存的诵习说法。因理思所正，故亦放置因缘。因者，心所寄着处。因之有则能成立。谓因为「善哉」，即内心所持属自己者。涵敛者，谓「此因即心所囊括者」。表示对断见之获得，除恶知识者必为此也。故谓此有所许多层面。因缘具足诸信等五者，故释为五因。舍去执著，弃绝固执。内修止观除去则色及贪等无。作习者亦常检视自己：无内荒淫、瞋恨、愚痴等，此为学者自观照。具足与不具足二项检视，遂有学与不学之对照。由此可见，学与不学之别，显然分明也。
Atthinukhopariyāyasuttavaṇṇanā niṭṭhitā. · 有骨锁喻经之注释已毕。
9-10. Indriyasampannasuttādivaṇṇanā9-10. 诸根具足经等之注释
§154-155
154-155. ‘‘Sampannasīlā, bhikkhave, viharathā’’tiādīsu (ma. ni. 1.64) viya paripuṇṇattho idha sampanna-saddoti āha ‘‘paripuṇṇindriyo’’ti. Indriyehi samannāgatattā paripuṇṇindriyo nāma hotīti sambandho. Evaṃ sati samannāgamasampatti vuttā hotīti āsaṅkanto ‘‘cakkhādīni vā’’tiādimāha. Taṃ sandhāyāti dutiyavikappena vuttamatthaṃ sandhāya. Heṭṭhā khandhiyavagge khandhavasena desanā āgatā, idha āyatanavasenāti āha ‘‘vuttanayamevā’’ti.
154-155. 「具足戒德汝比库，应当住持」等语(中部1.64)意谓具备齐备之理，此谓具足品质，即称为圆满根源。谓根具足，则为圆满根。故又言无所缺失。由此明知具足品，故曰「根具足者」。由根中产生念及诸功德，此为内证。又以眼等根为例说。依此说意，谓具足意谓完全具足。因果成就，彼具足即为功德所在。言下蕴篇中，当依蕴为体，而此依处所篇中，则依处所论述，故曰「即为已所说者」。
Indriyasampannasuttādivaṇṇanā niṭṭhitā. · 诸根具足经等之注释已毕。
Navapurāṇavaggavaṇṇanā niṭṭhitā. · 新旧品之注释已毕。
Tatiyo paṇṇāsako. · 第三个五十。
16. Nandikkhayavaggo
第十六品：喜尽品
1-4. Ajjhattanandikkhayasuttādivaṇṇanā1-4. 内喜灭尽经等之解释
§156-159
156-159.Atthatoti sabhāvato. Ñāṇena ariyato ñātabbato attho, sabhāvoti. Evañhi abhijjanasabhāvo nandanaṭṭhena nandī, rañjanaṭṭhena rāgo. Vimuttivasenāti vimuttiyā adhigamavasena. Etthāti imasmiṃ paṭhamasutte. Dutiyādīsūti dutiyatatiyacatutthesu. Uttānameva heṭṭhā vuttanayattā.
156-159. 所谓义理，本质上即以智慧者所当了解之理，即本质义理。自然本质乃欲求之性，因喜悦而呈现，烦恼留滞则由热爱所生。释曰：解脱之依则为解脱之获经。此在第一经内。次经等谓第二、第三、四经。所举上文，下文即为所述。
Ajjhattanandikkhayasuttādivaṇṇanā niṭṭhitā. · 内喜灭尽经等之解释已完。
5-6. Jīvakambavanasamādhisuttādivaṇṇanā5-6. 基瓦咖芒果林定经等之解释
§160-161
160-161. Samādhivikalānaṃ cittekaggataṃ labhantānaṃ, paṭisallānavikalānaṃ kāyavivekañca cittekaggatañca labhantānanti yojanā. Pākaṭaṃ hotīti vibhūtaṃ hutvā upaṭṭhāti. Okkhāyati paccakkhāyatīti catusaccadhammānaṃ vibhūtabhāvena upaṭṭhānassa kathitattā vuttaṃ – ‘‘dvīsupi…pe… kathitā’’ti.
160-161. 关于心集中的禅那具足的扰乱现象，及心中枯静的扰乱，还有身离群静寂和心集中的禅那具足这些现象，称为“组合”。“显现”为彻底成熟之意，表示彻底成熟后仍能守护；“散溢”或“分别展示”指的是四圣谛各部分成熟后，守护现象的出现，此即《四圣谛》成就的现象所说——“二者皆……已说焉”。
Jīvakambavanasamādhisuttādivaṇṇanā niṭṭhitā. · 基瓦咖芒果林定经等之解释已完。
7-9. Koṭṭhikaaniccasuttādivaṇṇanā7-9. 果提咖无常经等之解释
§162-164
162-164. Aniccānupassanādayo eva vimuttiparipācaniyā dhammā nāma. Therassa tadā saddhādīni indriyāni na paripākaṃ upagatāni, thero imāhi desanāhi indriyaparipākamagamāsi.
162-164. 名为无常观等此类，正是引生解脱成熟的法门。当时长老的信根等根未臻成熟，长老于是藉此等教示引导根成熟的到来。
Koṭṭhikaaniccasuttādivaṇṇanā niṭṭhitā. · 《果提咖无常经》等的注释完毕。
10-12. Micchādiṭṭhipahānasuttādivaṇṇanā十至十二、《舍断邪见经》等的注释。
§165-167
165-167.Pāṭiyekkanti visuṃ visuṃ. Vuttanayenevāti heṭṭhā vuttanayeneva apubbassa vattabbassa abhāvā.
165-167. 坚固分别即是彻底的分别。说法如前所述，是指前法尚未发生的无作状态。
Micchādiṭṭhipahānasuttādivaṇṇanā niṭṭhitā. · 《舍断邪见经》等的注释完毕。
Nandikkhayavaggavaṇṇanā niṭṭhitā. · 《喜灭品》的注释完毕。
17. Saṭṭhipeyyālavaggo
17. 第六十篇卷
1-60. Ajjhattaaniccachandasuttādivaṇṇanā一至六十、《内无常欲经》等的注释。
§168-227
168-227. ‘‘Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo’’tiādinā tesaṃ tesaṃ puggalānaṃ ajjhāsayavasena saṭṭhi suttāni kathitāni , tāni ca peyyālanayena desanaṃ āruḷhānīti ‘‘saṭṭhipeyyālo nāma hotī’’ti vuttaṃ. Tenāha ‘‘yāni panetthā’’tiādi.
168-227. 诸比库！关于“若欲望应当舍离无常”的教义，有六十经文以个人内心禅定逐一宣说，依此六十经文组成一篇讲论，经名为《六十篇卷》。故言“此处诸经……”。
Ajjhattaaniccachandasuttādivaṇṇanā niṭṭhitā. · 《内无常欲经》等的注释完毕。
Saṭṭhipeyyālavaggavaṇṇanā niṭṭhitā. · 《六十省略品》注释完毕。
18. Samuddavaggo
第十八品 海洋品
1. Paṭhamasamuddasuttavaṇṇanā一、《第一海经》注释
§228
228. Yadi ‘‘duppūraṇaṭṭhena samuddanaṭṭhenā’’ti iminā atthadvayena sāgaro ‘‘samuddo’’ti vuccati, cakkhussevetaṃ nippariyāyato yujjatīti dassetuṃ ‘‘yadī’’tiādi vuttaṃ. Tattha duppūraṇaṭṭhenāti pūretuṃ asakkuṇeyyabhāvena. Samuddanaṭṭhenāti sabbaso uparūparipakkhittagamanena. Mahāgaṅgādimahānadīnaṃ mahatā udakoghena anusaṃvaccharaṃ anupakkhandamānopi hi samuddo pāripūriṃ na gacchati, yañca bhūmipadesaṃ ottharati, taṃ samuddabhāvaṃ neti, abhāvaṃ vā pāpuṇāti apayāte samuddodake, taṃ vā anudakabhāvapattiyā atathameva hoti. Kāmañcesa duppūraṇaṭṭho samuddanaṭṭho sāgare labbhati, tathāpi taṃ dvayaṃ cakkhusmiṃyeva visesato labbhatīti dassento ‘‘tassa hī’’tiādimāha. Samosarantanti sabbaso nīlādibhāgehi osarantaṃ, āpāthaṃ āgacchantanti attho. Kātuṃ na sakkoti duppūraṇīyattā. Sadosagamanena gacchati sattasantānassa dussanato. Dussanaṭṭhatā cassa cakkhudvārikataṇhāvasena veditabbā. Yathā samudde aparāparaṃ parivattamāno ūmiyā vego samuddassāti vuccati, evaṃ cakkhusamuddassa purato aparāparaṃ parivattamānaṃ nīlādibhedaṃ rūpārammaṇaṃ cakkhussāti vattabbataṃ arahati anaññasādhāraṇattāti vuttaṃ ‘‘rūpamayo vego’’ti. Asamapekkhiteti sammādassane rūpe manāpabhāvaṃ amanāpabhāvañca gahetvā, ‘‘idaṃ nāma mayā diṭṭha’’nti anupadhārentassa kevalaṃ samūhaghanavasena gaṇhantassa gahaṇaṃ asamapekkhanaṃ. Sahatīti adhibhavati, taṃnimittaṃ kañci vikāraṃ nāpajjati.
228. 若自言“因难以充满之处而生起”的意思，是这二义令海洋被称为“海”，如眼如其汇聚，欲显示此意，故说“若是”等语。其时，“难以充满之处”指无法填充之性质；“生起之处”指水体上下反复波动。正如恒河等大河即使保持着巨大水流，也不会被完全淹没，其所托依的陆地不被淹没，即不成海之性，出现缺漏；此处水域若因流失而罕有，即为不存在；或因水域减少且不真实，均不成“海”状。虽获得这两种性质于海洋中，但二者只是眼界内的特殊现象，因此说“其有此故”等语。所谓“汇聚”乃指全体由蓝色诸等水域汇流；“来入”意谓方向流入。因难以充满之故不可成就。水流伴有波动，故七类众生常受其损害。难以充满之性质，应由眼门渴求而知，如同海里波浪上下起伏，称为波动；眼海前端波动流转、诸色差异的色蕴境界，即眼识相。此具有非凡性质，称为色生速度。而不平等视为正觉者在观色境界时之不执着心，能了知“此乃我所见”，而不执著，取是为不相关连，唯以密集群体作整体执着，非相关连者所能取便可。所谓“集聚”而成之，未生特殊变化。
Ūmīti vīciyo. Āvaṭṭo āvaṭṭanavasena pavattaṃ udakaṃ. Gāharakkhasamakarādayo gāharakkhaso. Yathā samudde ūmiyo uparūpari vattamānā attani patitapuggalaṃ ajjhottharitvā anayabyasanaṃ āpādenti, tathā āvaṭṭagāharakkhasā. Evamete rāgādayo kilesā sayaṃ uppannakasatte ajjhottharitvā anayabyasanaṃ āpādenti, kilesuppattinimittatāya sattānaṃ anayabyasanāpattihetubhūtassa ūmibhayassa ārammaṇavasena cakkhusamuddo ‘‘saūmisāvaṭṭo sagāho sarakkhaso’’ti vutto.
波（ūmi）即波浪。波浪起伏之水即波水。水怪如鱼龙等皆名为水怪。如海中波浪层层起伏，将倒下之人推起，使其免于陷落，如此水怪所为。此等染污烦恼如嫉恨等，乃由自身心有染，推起众生，令其堕入他苦难处。因烦恼生起，众生堕入他苦有生死流转，故以此波怪、恶水怪、强坏者称之。
Ūmibhayanti ettha bhāyati etasmāti bhayaṃ, ūmīva bhayaṃ ūmibhayaṃ. Kujjhanaṭṭhena kodho. Sveva cittassa ca abhimaddanavasenuppādanatthena daḷhaṃ āyāsanaṭṭhena upāyāso. Ettha ca anekavāraṃ pavattitvā satte ajjhottharitvā sīsaṃ ukkhipituṃ adatvā anayabyasananipphādanena kodhūpāyāsassa ūmisadisatā daṭṭhabbā. Tathā kāmaguṇā kilesābhibhūte satte māne viya rūpādivisayasaṅkhāte attani saṃsāretvā yathā tato bahibhūte nekkhamme cittampi na uppajjati, evaṃ āvaṭṭetvā byasanāpādanena āvaṭṭasadisatā daṭṭhabbā. Yadā pana gāharakkhaso ārakkharahitaṃ attano gocarabhūmigataṃ purisaṃ abhibhuyya gahetvā agocare ṭhitampi gocaraṃ netvā bheravarūpadassanādinā attano upakkamaṃ kātuṃ asamatthaṃ katvā anvāvisitvā vaṇṇabalabhogaāyusukhehi viyojetvā mahantaṃ anayabyasanaṃ āpādeti, evaṃ mātugāmopi yonisomanasikārarahitaṃ avīrapurisaṃ attano rūpādīhi palobhanavasena abhibhuyya gahetvā vā vīrajātiyampi itthikuttabhūtehi attano hāvabhāvavilāsehi itthimāyāya anvāvisitvā vā avasaṃ attano upakāradhamme sīlādayo sampādetuṃ asamatthaṃ karonto guṇavaṇṇādīhi viyojetvā mahantaṃ anayabyasanaṃ āpādeti, evaṃ mātugāmassa gāharakkhasasadisatā daṭṭhabbā. Ūmibhayanti lakkhaṇavacanaṃ . Yathā hi ūmi bhāyitabbaṭṭhena bhayaṃ, evaṃ āvaṭṭagāharakkhasāpīti ūmiādibhayena sabhayanti attho veditabbo. Antaṃ avasānaṃ gato, evaṃ pāraṃ nibbānaṃ gatoti vuccati.
波怖者，此处谓怖惧也，波之怖惧。因心中有强烈忿怒生起，剧烈心苦，故生烦恼。众生多次陷入苦难中，被波推起，反复受苦，见波怖之苦，及由忿怒苦所生烦恼之苦。诸欲及烦恼支配存在，如傲慢等，在色境界内迷乱其自心，令心不生出离心。此时因波浪缠绕及烦恼苦难使其迷惑。水怪满布其地，以色身丈夫形象，执取境界，结成烦恼业果，令其堕落无法生进，不能修染净相续的善法，故其遭大苦难。女人亦如是，因无出离之意，依恋色身，执取染污心中快乐，造作恶业，生大苦难。谓之波怖。此为其特征。正如波必有怖，此处波怪恶水怪之称，其意应如此解释。终结终极，谓之涅槃。
Paṭhamasamuddasuttavaṇṇanā niṭṭhitā. · 《第一海经》注释完毕。
2-3. Dutiyasamuddasuttādivaṇṇanā二至三、《第二海经》等注释
§229-230
229-230. Kilesānaṃ allabhāvūpanayananti āha ‘‘temanaṭṭhenā’’ti. Ariyasāvaketi anāgāmino. Te hi kāmabhavavasena atintatāya na samunnā. Tayo maccūti kilesābhisaṅkhāradevaputtamāre. Tīhi upadhīhīti kilesābhisaṅkhārakāmaguṇānaṃ vasena tīhi upadhīhi. Khandhupadhinā pana so na nirūpadhi saupādisesasseva nibbānassa adhigatattā. Gatoti paṭipattigamanena gato.
229-230. 说烦恼离失之处者，谓“在彼处”（temanaṭṭhenā）。圣弟子谓未到阿拉汉果位者。彼因色情世界未断，不得解脱。此三死者，即烦恼聚集的魔王魔障。所谓三种障碍，即烦恼聚集于色身之三种障碍。虽然有色身障碍之性，但无污染苦灭涅槃的障碍。所谓“去者”者，是以修行过程的行进谓之。
Dutiyasamuddasuttādivaṇṇanā niṭṭhitā. · 《第二海经》等注释完毕。
4-6. Khīrarukkhopamasuttādivaṇṇanā四至六、《乳树譬喻经》等注释
§231-233
231-233.Appahīnaṭṭhenāti maggena asamugghāṭitabhāvena. Atthīti vijjati. Sati paccaye vijjamānakiccakaraṇato pariyuṭṭhānaṃ appakaṃ mūsikāvisaṃ viya parittaṃ nāma hoti appānubhāvattā. Evarūpāpīti appakāpi. Assāti appahīnakilesassa. Adhimattānanti iṭṭhānaṃ rajanīyānaṃ, vatthuvasena parittakampi iṭṭhārammaṇaṃ adhimattameva. Tenāha ‘‘nakhapiṭṭhippamāṇampī’’tiādi. Daharotiādīni tīṇipi padāni. Ābhindeyyāti bhindeyya. Taṃ ubhayanti taṃ cakkhurūpanti ubhayampi āyatanaṃ.
231-233. 所谓未揭露之处，指行所未发露也。有其意义。因念所缘起，施行因缘发生，于根本障碍减弱如飞鼠网般防护，此即初期减弱之意。因故称为“即使如爪甲大小”。“嫩女”等三名词。所谓应破坏者，是指应持破坏。此二者均为眼色界二所缘境。
Khīrarukkhopamasuttādivaṇṇanā niṭṭhitā. · 乳树譬喻经等注释结束。
7. Udāyīsuttavaṇṇanā七、伍答夷经注释
§234
234.Itipīti imināpi kāraṇena. Aniccenāti aniccabhāvena anattalakkhaṇaṃ kathitaṃ. Yasmā hetupaccayā viññāṇassa uppatti sati ca uppāde nirodhena bhavitabbaṃ, uppādavayavantatāya aniccaṃ viññāṇaṃ, yadi ca attā siyā paccayehi vinā sijjheyya, na ca tathāssa siddhi, tasmā ‘‘viññāṇaṃ anattā’’ti aniccatāya anattatā kathitā.
234. 如是说，即依据此义。无常者，以无常属性而言。因缘和合令识生起，无常而应受破坏，识因缘不存而灭，故识无我。若假设有我的话，没有相应缘起不能成立，因此称“识为无我”，谓其无常及无我性质。
Udāyīsuttavaṇṇanā niṭṭhitā. · 伍答夷经注释结束。
8. Ādittapariyāyasuttavaṇṇanā八、燃烧法门经注释
§235
235. Kilesānaṃ anu anu byañjanato paribyattiyā uppattipaccayabhāvato anubyañjanaṃ, hatthapādādiavayavāti āha – ‘‘hatthā sobhanā’’tiādi. Nimittaggāhoti kilesuppattiyā nimittabhūto gāho. Saṃsandetvā gahaṇanti avayave samodhānetvā ‘‘itthipuriso’’tiādinā ekajjhaṃ gahaṇaṃ. Vibhattigahaṇanti vibhāgena anavasesaggahaṇaṃ. Kumbhīlasadisoti kumbhīlagāhasadiso. Tenāha – ‘‘sabbameva gaṇhātī’’ti hatthapādādīsu taṃ taṃ koṭṭhāsaṃ vibhajitvā gahaṇaṃ rattapāsadiso jalūkagāhasadiso. Ekajavanavārepi labbhantīti idaṃ cakkhudvārānusārena uppannamanodvārikajavanaṃ sandhāya vuttaṃ.
关于烦恼从因缘的细节逐渐扩展产生的伴随现象，称为附属特性。以手足等肢体为例，说有“手是光明的”等等。所谓因缘相受者，是指烦恼产生后作为标志出现的紧握。紧握是放开并抓取各部分的动作，且将不同部分依一定位置抓取称为分持。类似于提桶手持的姿势。因此说：“一切皆被抓取”，意为手足等处按照各自的部位分别抓持。此处举例说，即使只抓一根指甲，也被看做符合眼门根据产生的心流而生的动作。
Nimittassādena ganthitanti yathāvutte nimitte assādagāhena ganthitaṃ sambaddhaṃ. Bhavaṅgenevāti mūlabhavaṅgeneva. Kilesabhayaṃ dassentoti tathā kilesuppattiyā sati akusalacittena antaritaṃ ce maraṇacittaṃ bhaveyya, ekantato niraye vā tiracchānayoniyā vā uppatti siyāti kilesānaṃ bhāyitabbaṃ dassento. ‘‘Samayavasena vā evaṃ vutta’’nti vatvā tamatthaṃ vivaranto ‘‘cakkhudvārasmiñhī’’tiādimāha. Rattacittaṃ vāti rāgavasena rattacittaṃ vā. Duṭṭhacittena kathaṃ ārammaṇarasānubhavananti? Domanassavedanuppatti eva tassa ārammaṇarasānubhavanaṃ daṭṭhabbaṃ. Imassa samayassāti maraṇasamayassa.
所谓以因缘表示的结缔，是指如前所述，通过缘起标志体的紧抓而产生的联系。所谓“如根本缘相”，意指烦恼生起时，如果心中怀有恶念，则会产生对死的恐怖心理，必然产生堕落三恶道的受报。因此应当对烦恼生起时所显现的恐怖心保持警觉。此外所谓“时机性”的说法，是指针对前述内容的解释。所谓“无明心”和“无善心”，若怎样能引起起心的感觉呢？其中心理上产生的忧伤是感受起心的表现。此处“此时”即死时之意。
Ubhinnaṃ nāsacchiddānaṃ majjhe ṭhita-aṭṭhitudanaṃ saha khuraṭṭhena chindanaṃ. Daṇḍakavāsīti dīghadaṇḍakā mahāvāsi. Nipajjitvā niddokkamananti iminā pacalāyikaniddaṃ paṭikkhipati. Tattha hi kadāci antarā micchāvitakkānaṃ sallakānaṃ avasaro siyā, nattheva nipajjitvā mahāniddaṃ okkantakāle. Vitakkānanti micchāvitakkānaṃ.
两段间未断，居于中央者以八字念头加上脚刀的割断之法。所谓长杖是指长长的木杖。所谓沉没入睡，是指藉此放弃乱动的念头。若此时有不正思维或恶意者，则不能平息大睡。所谓思维是指非正念的杂乱思虑。
Ādittapariyāyasuttavaṇṇanā niṭṭhitā. · 燃烧法门经注释结束。
9-10. Paṭhamahatthapādopamasuttādivaṇṇanā九至十、第一手足譬喻经等注释
§236-237
236-237. Navamaṃ ‘‘paññāyatī’’ti vuccamāne bujjhanakānaṃ ajjhāsayavasena vuttanti āha – ‘‘dasame na hotīti vuccamāne’’tiādi. Ettakameva hi dvinnaṃ suttānaṃ visesoti.
第236-237条。在第九条“智慧种子”称呼时以觉悟者的意趣来说，言及“不属第十”，这两条经文只有如此的区别而已。
Paṭhamahatthapādopamasuttādivaṇṇanā niṭṭhitā. · 《第一手足譬喻经》等的注释结束。
Samuddavaggavaṇṇanā niṭṭhitā. · 《海品》的注释结束。
19. Āsīvisavaggo
第十九章：箭毒章节
1. Āsīvisopamasuttavaṇṇanā一、《毒蛇譬喻经》注释
§238
238. Ye bhikkhū tadā bhagavantaṃ parivāretvā nisinnā, tesu keci ekavihārino, keci attadutiyā, keci attatatiyā, keci attacatutthā, keci attapañcamā hutvā araññāyatanesu viharantīti vuttaṃ – ‘‘ekacārika…pe… pañcacārike’’ti. Samānajjhāsayatā sabhāgavuttino. Kammaṭṭhānānuyuñjanassa kārake. Tato eva tattha yuttapayutte. Puggalajjhāsayena kāraṇabhūtena. Paccayabhūtanti apassayabhūtaṃ. ‘‘Seyyathāpi, bhikkhave’’ti ārabhitvā yāva ‘‘tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo’’ti ayaṃ mātikānikkhepo. Tesaṃ mātikāya vitthārabhājanaṃ. Vāsanā bhavissatīti vāsanāvahaṃ bhavissati. Sineruṃ ukkhipanto viyātiādi imissā desanāya anaññasādhāraṇatāya sudukkarabhāvadassanaṃ.
当时，诸比库围绕世尊而坐；其中一些独自一处静坐，也有些处于第二、第三、第四或第五个位置，在森林等禅院修行，称为“单行者……乃至五行者”。众人心念相应而集会，因修行法门而聚集。此后众人合流入座。以个人心念为缘故而成因缘。所谓“以缘起者”，是指非生起不生起。“比如，诸比库！”—从此言至“婆罗门于地上站立已成正觉者”是一种范例表决。由此范例展开详解析。此处所谓习气，是指带有习染之因缘。以攀越须弥山等为比喻，此般教说罕见，非常难以领悟。
Mañcaṭṭhesu mañcasamaññā viya mukhaṭṭhaṃ visaṃ ‘‘mukha’’nti adhippetaṃ. Sukkhakaṭṭhasadisabhāvāpādanato ‘‘kaṭṭha’’nti vuccatīti kaṭṭhaṃ mukhaṃ etassāti kaṭṭhamukho, daṃsanādinā kaṭṭhasadisabhāvakaro sappo. Atha vā kaṭṭhasadisabhāvāpādanato kaṭṭhaṃ visaṃ vā mukhe etassāti kaṭṭhamukho. Iminā nayena sesapadesupi attho veditabbo. Ime cattāroti ime visakiccabhedena cattāro. Idāni taṃ nesaṃ visakiccabhedaṃ dassetuṃ ‘‘tesū’’tiādi vuttaṃ. Ayasūlasamappitaṃ viyāti abbhantare ayasūlaṃ anuppavesitaṃ viya. Pakkapūtipanasaṃ viyāti paccitvā kālātikkame kuthitapanasaphalaṃ viya. Caṅgavāreti rajakānaṃ khāraparissāvane surāparissāvane vā. Anavasesaṃ chijjanena asanipātaṭṭhānaṃ viya. Mahānikhādanenāti mahantena nikhādanena.
在木材等物中，有如木材一般被称为“口”的部位。因为其性质近似细小木材，所以称之为“木材”，此处的“口”即为木材的口部。咬合等作用由类似木材性质的犬齿完成。或者因为其性质近似木材而得名于口部，即木材口部。以上根据此理可理解其他余下词义。所谓“四种”，是指这四种毒性区别。现今欲展示该等四种毒的区别，故称“在此诸物中”，如同没有进入铁锈的铁钉，外面为未被铁锈侵入的铁钉。炭火温熄，意谓炭火已熄不能自燃。骡马因口与尾巴稍微受热，形状不规则，无完全附着，就如被大规模破坏一般。
Visavegavikārenāti visavegagatena vikārena. Vātenāti tassa sappassa sarīraṃ phusitvā uggatavātena. Nāsavāte pana vattabbameva natthi. Puggalapaṇṇattivasenāti tesaṃyeva soḷasannaṃ sappānaṃ āgatavisotiādipuggalanāmassa vasena catusaṭṭhi honti paccekaṃ catubbidhabhāvato. Āgatavisoti āgacchaviso, sīghataraṃ abhiruhanavisoti attho. Ghoravisoti kakkhaḷaviso, duttikicchaviso. Ayaṃ sītaudakaṃ viya hoti gāḷhadubbinimmocayabhāvena. Udakasappo hi ghoraviso hoti yevāti vuttaṃ – ‘‘udakasappādīnaṃ visaṃ viyā’’ti. Paññāyatīti gaṇḍapiḷakādivasena paññāyati. Aneḷakasappo nāma mahāāsīviso. Nīlasappo nāma sākhavaṇṇo rukkhaggādīsu vicaraṇakasappo. Iminā upāyenāti yoyaṃ kaṭṭhamukhesu daṭṭhavisānaṃyeva ‘‘āgataviso no ghoraviso’’tiādinā catubbidhabhāvo vutto, iminā upāyena. Kaṭṭhamukhe daṭṭhavisādayoti kaṭṭhamukhesu daṭṭhaviso, phuṭṭhaviso, vātavibhoti tayo, pūtimukhādīsu ca daṭṭhavisādayo cattāro cattāro veditabbo.
所谓“毒速变”，是指以快速的毒性变化造成的伤害。所谓“风”，意为其毒性通过风吹影响身体。鼻风则不适用此类判定。依人名相宜，即这16种毒的到来形式中，四十六种分别称呼之。所谓“到来毒”指的是来临的毒，迅速进入的毒。所谓“剧毒”即严重剧烈难治的毒。这如同寒水因其难以去除毒性而被认定为剧毒。有言‘水质毒性乃来自水毒’，此理亦如是。所谓“传达”，是以诸如菌瘤等方式传播。所谓“无病毒”意名为大毒病体。所谓“蓝毒”，指有树叶蓝色等行走毒。以上用来说明在木材口等部位中，见到多种多样的毒性状态，分为四类，这就是其方法。所谓木材口部见到的毒性，分为明显显现毒、中隐现毒、风毒三种。类似烂木口一类所见毒类型亦有四种类分别。
Ekekanti catusaṭṭhiyo ekekaṃ. Catudhāti aṇḍajādivibhāgena catudhā vibhajitvā. Chapaṇṇāsānīti chapaṇṇāsādhikāni. Gatamaggassāti yathāvuttasaṅkhyāgatamaggassa paṭilomato saṃkhippamānā anukkamena cattārova honti. Kulavasenāti kaṭṭhamukhādijātivasena.
每一个都有四十六种，每一类。所谓“四种”，是按由卵等物分成四类。所谓五十六，是五十六种以上之数。所谓“已行路”，依前已述之路程顺序略计，亦即四种。所谓“种类”，乃是以木材口等口部类型划分种类。
Sakalakāye āsiñcitvā viya ṭhapitavisāti hi tesaṃ phuṭṭhavisatā, vātavisatā vuccati. Evanti ‘‘āsittavisā’’tiādinā. Etthāti āsīvisasadde vacanattho niruttinayena veditabbo. Uggatatejāti udaggatejā, attano visatejena nesaṃ kurūradabbatā vā. Dunnimmaddanavisāti mantāgadehi animmaddanīyavisā. Cattāro āsīvisāti ettha iti-saddo ādiattho. Tenettha avasesapāḷiṃ saṅgaṇhāti.
如同满全整个身体一样，称为附着毒。故称“附着毒”等。所谓“毒语”，此语义应按语法规则来理解。所谓“长久威力”，指其内部威力强大如猛兽般。所谓“难消减”，指心倾向于不易消退的毒。四种“附着毒”即在此处，即为词句首之义。此处即将其余巴利语汇聚。
Āsīvisesūti ime āsīvisā daṭṭhavisā evāti veditabbā. Sarīraṭṭhakesuyevāti tena purisena tesaṃ kassaci aniṭṭhassa akatattā āyusesassa ca vijjamānattā naṃ na daṃsiṃsūti daṭṭhabbaṃ. Pucchi yathābhūtaṃ pavedetukāmo. Durupaṭṭhāhāti durupaṭṭhānā. Sotthimaggoti sotthibhāvassa upāyo.
所谓“附着毒集合”，实为视觉毒。犹如身体上无益处且会削减寿命的人不伤害，理应如此观察。若有询问，愿答以真实。所谓“不良处境”，意为坏处境。所谓“安全之道”，即维持安全的措施。
Antaracaroti antaraṃ caro sukhasattu vissāsaghātī. Tenāha ‘‘vadhako’’ti. Idāni tāsaṃ pesane kāraṇaṃ dassetuṃ ‘‘paṭhama’’ntiādi vuttaṃ. Abhimukhagataṃ viya abhimukhagataṃ. Īdisīpi hi vacoyutti loke nirūpīyati santiyaṃ purisaṃ ṭhapetīti viya. Tasmā abhimukhagatanti abhimukhaṃ tena sampattanti attho. Vaṅkasaṇṭhānaṃ phalakaṃ rukkhamūle āgatāgatānaṃ nisīdanatthāya atthataṃ.
作中间移动者，指的是安乐他人、造成信任破裂者。故称之为“破坏者”。现在示其派遣因由，谓之“第一”等。谓即如面对面般之会面。世间习用此语以说明让人安心，故称面见。故“面向”即指以面相来实现。弯曲枝条上的叶板，是树根来往行走供坐之处。
Arittahattho puriso santāreti etāyāti santāraṇī. Orimatīrato uttaraṇāya setu uttarasetu. Ekena dvīhi vā gantabbo rukkhamayo setu rukkhasetu. Jaṅghasatthena gamanayoggo setu jaṅghasetu. Sakaṭena gantuṃ sakkuṇeyyo sakaṭasetu. Na kho esa brāhmaṇo paramatthato. Tadattho pana ekadesena sambhavatīti tathā vuttanti dassento ‘‘ettakānaṃ paccatthikānaṃ bāhitattā’’ti āha. Desananti uddesadesanaṃ. Vinivattentoti paṭisaṃharanto. Na laddho vatāsīti na laddho vata āsi.
『阿力达那托』者，即解脱者。『人』者，指有情众生。『散陀利』者，离苦得乐、超越生死之意。此『散陀利』泛指诸解脱者。『欧耆他』者，渡越。『优他罗那』者，克服险阻。故『欧耆他优他罗那耶』连缀，意谓渡越险阻。『设图』者，桥梁。『优他罗设图』即北桥，指横跨险难之桥。『一』者，一根，一条。『两』者，两根，两条。『当往』者，应往，必往。『鲁迦摩耀设图』译为木桥，『鲁迦设图』即树木桥。『胫芢』者，膝。『设多』动词，有连接、合适之意。故『胫设多』即适合以膝行走。『萨迦堕』者，车。『设多』者，可行、适合。『萨迦设图』即车桥。此种桥并非婆罗门真正意义上的桥。此义仅一例而成，谓单一条理有所成立者。因有言「以此类比他者，破境之因故」耳。『德萨南提』即说教，指阿含经诠释。『毗尼瓦滞』则为回转、退转。『不曾得』者，原文『无去得也』，意即未能成就。『无得』故有之。
Rājā viya kammaṃ sattesu issariyassa vattāpanato. Rājā…pe… puthujjano vaṭṭadukkhasaṅkhātāparādhatāya. Ñāṇapalāyanenāti mahābhūtehi nibbinditvā virajjitvā vimuccitukāmatāvasena uppannañāṇapalāyane maggādhigamasiddheneva ñāṇapalāyanena. Evañhettha upamāsaṃsandanaṃ matthakaṃ pāpitameva hoti.
如王者管理臣民而护持政法。『王者……复次……』指凡夫因习气恶业累积故，业习之苦。『知识逃离』者，离苦解脱之道路。此处『知识逃离』以达成圣道境界为目的，乃远离诸结所，断尽烦恼所故也。如此，比喻谓恶习障碍若持续存在，则根基破坏无望达到解脱，故为恶业之结缘承载故。
Yatheva hītiādinā ekadesanāsamudāyassa nidassanaṃ āraddhaṃ. Yathāvuttavacanaṃ aṭṭhakathācariyānaṃ vacanena samattheti ‘‘patthaddho bhavatī’’tiādinā. Tattha kaṭṭhamukhena vāti vā-saddo upamattho. Yathā kaṭṭhamukhena sappena daṭṭho patthaddho hoti, evaṃ pathavīdhātuppakopena so kāyo kaṭṭhamukheva hoti, kaṭṭhamukhagato viya patthaddho hotīti attho. Atha vā vā-saddo avadhāraṇattho. So ‘‘pathavīdhātupakopena vā’’ti evaṃ ānetvā sambandhitabbo. Ayañhettha attho – kaṭṭhamukhena daṭṭhopi kāyo pathavīdhātuppakopeneva patthaddho hoti, tasmā pathavīdhātuyā aviyutto so kāyo sabbadā kaṭṭhamukhagato viya hotīti. Vā-saddo vā aniyamattho. Tatrāyamattho – kaṭṭhamukhena daṭṭho kāyo patthaddho hoti vā, na vā mantāgadavasena. Pathavīdhātuppakopena pana mantāgadarahito so kāyo kaṭṭhamukhagato viya hoti ekantapatthaddhoti. Tattha kāyoti pakatikāyo. Pūtikoti kuthito. Santattoti sabbaso tatto mahādāhappatto. Sañchinnoti sabbaso chinno cuṇṇavicuṇṇabhūto. Yadā kāyo patthaddhādibhāvappatto hoti, tadā puriso kaṭṭhamukhādisappassa mukhe vattamāno viya hotīti attho.
譬如用铁钉等固着物连接之状。『如……』此处以铁钉之实体强固为喻，以论注师对经文解释之周密精准，谓所释经文接连不紊，如铁钉牢固结实。『铁钉』者，带刺钉也。以此喻说明言语表达之严谨准确，使得所指对象完备恰当。又『瓦』音，用以形容铁钉音响。故用『铁钉声』比附注释语言言辞。『大地叉助起』比作身躯强健。其意谓如实注疏准确附合，不可随意妄断，且持身端正不移。于此，注释旨在稳定不乱，完整连贯。『体』谓形体。『腑』谓腐败。『相连』者，整体连续不断。『积聚火焰』比喻烦恼烧灼。『烧尽』指彻底断除。若体如铁钉般坚固则可抵御烦恼等扰乱。故注释文本连贯完整、意义明晰。
Visesatoti kaṭṭhamukhādivisesato ca pathavīādivisesato ca. Anatthaggahaṇatotiādi acetanesupi bhūtesu sacetanesu viya anatthādīnaṃ paccakkhatāya nibbedajananatthaṃ āraddhaṃ. Tattha āsayatoti pavattiṭṭhānato. Etesanti mahābhūtānaṃ. Sadisatāti vammikāsayasusiragahanasaṅkāraṭṭhānāsayatāya ca sadisatā.
『特殊』即铁钉等之特异属性。又『地』等元素之殊异状态。『无益取』者，指无明等无益心所。谓诸无明之无益状态与有益之觉知状态相对，故发起警觉以除无益。其意即破除无明，是为起始。此处『业根起』指心中妄想烦恼之所发起。『业根』乃诸烦恼基础。『色法本处』指诸大根、色界法之所在处。『真实存在』指欲界色界之业根存在。遂故发起反糜烦恼，令境界净化。又『渣』即指污秽、烦恼。因法无常故，当成净化之始。
Paccattalakkhaṇavasenāti visuṃ visuṃ lakkhaṇavasena. Pathavīādīnaṃ kakkhaḷabhāvādi, taṃsamaṅgino puggalassa kakkhaḷabhāvāpādanādinā vikāruppādanato visavegavikārato sadisatā veditabbā.
『分别特征时』者，按别称、性质各异。『刚硬特质』者，指地、水等五大刚硬质地。『此类质地』乃对应人身之刚硬体质，因身体刚硬而受侵蚀难得。故观诸刚硬质地及其在世人之身体中反映，视为不同的顿感境界。故诸刚硬质地等如实变化，因而可见为刚硬性。
Anatthāti byasanā. Byādhinti kuṭṭhādibyādhiṃ. Bhave jātābhinandinoti bhavesu jātiyā abhinandanasīlā. Pañcavokāre hi jātiyā abhinandanā nāma mahābhūtābhinandanā eva.
『无益』者，即无明等贼害心所之别称。『病』者，如麻风病等身病之称。『生死乐』指生死轮回之乐焉。于五种心所中，生死乐即依赖于五大元素之生灭。此中五毒依旧，唯是执于生死之乐。
Durupaṭṭhānatarānīti duppaṭikāratarāni. Durāsadāti durupasaṅkamanā. ‘‘Upaṭṭhāmī’’ti upasaṅkamituṃ na sakkonti. Parijānāma kammanāmāni, upakārā nāma natthi. Anantadosūpaddavatoti aparimāṇadosūpaddavahetuto. Ekapakkhalanti ekadukkhaṃ.
『难以安立者』，即难以对治者。『难以接近者』，即难以趋近者。『我将侍奉』，即不能趋近。我们知晓业的名称，然而所谓利益实则不存在。『具无量过患祸害』，即由于无量过患祸害之因缘。『一侧之苦』，即单方面之苦。
Rūpakkhandhobhijjamāno cattāro arūpakkhandhe gahetvāva bhijjati arūpakkhandhānaṃ ekanirodhattā. Vatthurūpampi gahetvāva bhijjanti pañcavokāre arūpakkhandhesu bhinnesu rūpakkhandhassa avaṭṭhānābhāvato. Ettāvatāti lobhuppādanamattena. Paññā nāma attabhāve uttamaṅgaṃ paññuttarattā kusaladhammānaṃ, sati ca kilesuppattiyaṃ paññāya anuppajjanato vuttaṃ – ‘‘ettāvatā paññāsīsaṃ patitaṃ nāma hotī’’ti. Yoniyo upaneti tadupagassa kammapaccayassa bhāve. ‘‘Jātibhayaṃ, jarābhayaṃ, maraṇabhayaṃ, corabhaya’’ntiādinā āgatāni pañcavīsati mahābhayāni, ‘‘hatthampi chindatī’’tiādinā āgatāni dvattiṃsa kammakāraṇāni āgatāneva honti kāraṇassa samavaṭṭhitattā. Nandīrāgo saṅkhārakkhandhoti saṅkhārakkhandhapariyāpannattā vuttaṃ.
色蕴生起时，若取捨四无色蕴犹如生灭。取无色蕴既得，却于五处有别色蕴因，色蕴无所依止故生灭。‘Ettāvatā’即因仅由贪生起。智慧即自性中最上界，智慧若无生起善法，念亦因智慧不起，故云‘ettāvatā paññāsīsaṃ patitaṃ nāma hotī’。‘Yoniyo upaneti’谓生起因缘之分类。生起五大畏惧：生死畏惧、老死畏惧、盗匪畏惧等二十五大畏惧，杀害畏惧等三十二行因生；因果周遍而起。欢喜与贪为行蕴之总称，故以此说行蕴圆满。
Pāḷiyaṃyeva āgatā ‘‘cakkhuto cepi naṃ, bhikkhave’’tiādinā. Kiñci alabhitvāti tasmiṃ suññagāme corānaṃ gayhūpagassa alābhavacaneneva tassa purisassa attano paṭisaraṇassa alābho vutto eva hotīti na uddhaṭo, purisaṭṭhāniyo bhikkhu, corā pana bāhirāyatanaṭṭhāniyā. Abhinivisitvāti vipassanābhinivesaṃ katvā. Ajjhattikāyatanavasena desanāya āgatattā vuttaṃ ‘‘upādārūpakammaṭṭhānavasenā’’ti.
在巴利语中亦有云：“若无眼识，比库们”诸句。无所得者谓空村盗贼无所得，言此人所不能得自心之依赖，非露骨之语，比库乃男子之意，盗贼则居外边境地。‘Abhinivisitvā’者谓作观根固着。于内境中所说之‘由取法之处起’者，谓此法乃内境中所入修处。
Bāhirānanti bāhirāyatanānaṃ. Pañca kiccānīti corehi tadā kātabbāni pañca kiccāni. Hatthasāranti attano santake hatthehi gahetabbasārabhaṇḍaṃ. Pātanādivasena hatthaparāmāsaṃ karonti. Pahāraṭhāneti pahaṭaṭṭhāne. Ṭhānaso tasmiṃ eva khaṇeti vadanti. Attano sukhāvahaṃ kusaladhammaṃ pahāya dukkhāvahena akusalena samaṅgitā sukhāvahaṃ bhaṇḍaṃ pahāya bahi nikkhamanaṃ viyāti vuttaṃ sukhanissayattā tassa. Hatthaparā…pe… āpajjanakālo guṇasarīrassa tadā pamādena bādhitattā. Pahāra…pe… kālo tato daḷhataraṃ guṇasarīrassa bādhitattā. Pahāraṃ…pe… assamaṇakālo guṇasarīrassa maraṇappattisadisattā. Avasesajanassa dāsaparibhogena paribhuñjitabbatā aññathattappattigihibhāvāpattiyā nidassanabhāvena vuttā. Yaṃ ‘‘chasu dvāresu ārammaṇe āpāthagate’’ti vuttaṃ, tameva ārammaṇaṃ nissāya samparāyiko dukkhakkhandho veditabboti yojanā.
外者谓外境处。‘五种事’者，盗贼当时须做之五种事。‘Hatthasāra’者谓自囊中手所持器具。以守护之，谓手所持之器具。‘Pātanādivasena’谓以手之扑击。‘Pahāraṭhāne’者，于扑击之处。‘Ṭhānasā’者谓于该处强击。舍弃自身之安乐善法，弃取并外出，舍弃安乐器具，因其安乐之依止而如是行。‘Hatthaparā...ā’谓身体之所得时，因疏忽致损坏。‘Pahāra...’谓时间上对身体之重伤害。‘Pahāraṃ...’谓身体受极苦痛接近死亡。‘Avasesajana’者系娼优之比喻，因被奴役饲养，故谓他者之相异而言。此外亦说明‘六门入乡随俗’，借外境而识受苦集也。
Rūpādīnīti rūpasaddagandharasāni. Tesanti yathāvuttabhūtupādārūpānaṃ. Lahutādivasenāti tesaṃ lahutādivasena. Duruttaraṇaṭṭhoti uttarituṃ asakkuṇeyyabhāvo oghaṭṭho. Vuttanayenāti ‘‘sampayuttā vedanā vedanākkhandho’’tiādinā vuttanayena. Catumahābhūtādīhīti ādisaddena upādānakkhandhādīnaṃ gahaṇaṃ. Cittakiriyadassanatthanti cittapayogadassanatthaṃ. Vuttavāyāmamevāti ‘‘sammāvāyāmo’’ti yo ariyamagge vutto. Bhaddekarattādīnīti ‘‘ajjeva kiccaṃ ātappa’’ntiādinā (ma. ni. 3.272, 275, 276) vuttāni bhaddekarattasuttādīni.
『色等』，即色、声、香、味。『彼等』，即如上所说地、水等诸色。『以轻快等之义』，即以彼等轻快等之义。『难以超越之义』，即不能超越之状态，此为瀑流之义。『依所说之理』，即依『相应之受为受蕴』等所说之理。『四大种等』，『等』字摄取取蕴等。『为显示心的作用』，即为显示心的运用。『即所说之精进』，即在圣道中所说的正精进。『殊妙一夜等』，即依『今日即应热诚行作』等（《中部》3.272、275、276）所说的《殊妙一夜经》等。
Kuṇṭhapādoti chinnapādova hutvā gativikalo. Mānasaṃ bandhatīti tasmiṃ citte kiccaṃ nibandhati. ‘‘Ayaṃ ariyamaggo mayhaṃ oghuttaranupāyo’’ti tattha cittassa sanniṭṭhānaṃ puna tattha pavattanaṃ vīriyārambho cittabandhanaṃ.
‘Kuṇṭhapādo’谓如截足，行动受阻。‘Mānasaṃ bandhati’谓于心中拘缚修持。云：“此乃我正道，助我超越波涛。”此处言其心立定、起行之始，为心之约束。
Tassa nāmarūpassa ime nandīrāgādayo taṇhāvijjādayoti katvā paccayo dhammāyatanekadeso. Ariyamagganibbānataṇhāvajjo idha dhammāyatanekadesoti ca. Soḷasahākārehīti pīḷanādīhi soḷasahi ākārehi. Satipaṭṭhānavibhaṅge āgatanayena saṭṭhinayasahassehi. Desanāpariyosāne…pe… patiṭṭhahiṃsūti vipañcitaññū evettha gahaṇavasena adhigatavisesā paricchinditā. Te hi tadā dhammapaṭiggāhakabhāvena satthu santike sannisinnā. Ugghaṭitaññūnaṃ pana neyyānañca visesādhigamo aṭṭhakathāyaṃ na ruḷhoti idha na gahitoti.
“那名色即身，即此五取蕴之名色。此名色所起之亲染等烦恼，即渴爱与无明，称为因缘。本处说此因缘为十一处系。所谓圣道涅槃中断渴爱因缘之法，也称为十一处系。所谓十六种形态，即含受苦等十六种形态。由念处法的分别说者，弘说于六万余经中。于说法终结时，因观照深妙理趣，得深奥之特别证悟，称彼为坚固不坏之实证者。彼时彼人乃如法承受此法，于世尊前而具足。唯有开悟者所达之殊胜特证，不为此论释所拘束，亦非囿限于此。”
Āsīvisopamasuttavaṇṇanā niṭṭhitā. · 《毒蛇譬喻经》的注释结束。
2. Rathopamasuttavaṇṇanā二、《车乘譬喻经》注释
§239
239. Susaṃvutindriyassa bhojane mattaññuno satassa sampajānassa viharato kilesanimittaṃ dukkhaṃ anavasaranti sukhasomanassabahulatā vuttā. Yavati tena phalaṃ missitaṃ viya hotīti yoni, ekantikaṃ kāraṇaṃ. Assāti bhikkhuno. Paripuṇṇanti avikalaṃ. Anavasesaṃ āsave khepetīti āsavakkhayo, aggamaggo. Yaṃ yanti dandhaṃ majjhaṃ javoti javādīsu yaṃ yaṃ gamanaṃ. Rakkhaṇatthāyāti kilesacorehi rakkhaṇatthāya . Veganiggahaṇatthāyāti kilesahetukassa indriyavegassa niggaṇhanatthāya. Nibbisevanatthāyāti visevanassa vipphanditassa nirodhanāya. Kilesūpasamatthāyāti kilesānaṃ uparūpari samanatthāya vūpasamanatthāya.
“239. 对于如实知足、清净持戒、精进修行之辟支佛，烦恼缘起之苦不暝灭，而精进修持、身心安乐之广泛现量得以宣说。此谓‘质如其果失误’，为独一充分之缘故。此谓比库。彼具圆满无缺，烦恼悉断，此为断除烦恼之最高正道。所断诸烦恼，如中针刺一般迅速而断除，称其如是。所谓‘为保护’，即为防护烦恼之盗贼；‘断绝迅速’者，为防止烦恼因缘之根迅速生灭；‘止息远离’者，意在断除烦恼分离；‘烦恼调伏’者，意为烦恼相互平息调伏。”
Samaṇarati nāma samathavipassanāmaggaphalasukhāni. Dantānampi sindhavānaṃ sārathino payogena siyā kāci visevanamattāti tadabhāvaṃ dassento ‘‘nibbisevane katvā pesento’’ti vuttaṃ. Ñāṇaṃ gacchatīti asaṅgamanaṃ pavattati pageva indriyabhāvanāya katattā, kilesaniggahassa sukheneva siddhattā. Dāyakassa ajjhāsayo vaso uḷāro lāmako. Deyyadhammassa pamāṇaṃ vaso appakaṃ bahukañca.
“修行者喜乐禅定与观照之道果乐。亦如驭车之车师熟知控制辔勒，诸烦恼无以为患，无增恶断，故称‘断除烦恼，后加保护’。智力得成就，能断弃种种不结缘之事务，转机于根道之安乐修习之间。施主安住于正念，犹如壮健的驴，虽有所量却为少而适度。”
Mahāmaṇḍapaṭṭhānaṃ nāma lohapāsādassa purato eva mahābhikkhusaṅghassa sannipātakāle tesaṃ pahonakavasena mahāmaṇḍapassa kattabbaṭṭhānaṃ. Gahaṇamānanti parivisagahaṇabhājanaṃ.
“大殿基址，即铁塔前面，大比库僧团集聚之时，作为其止宿道场。具有迎接宾客及供膳等功能，称为‘大殿基址’。”
Pakatiyā bhattakārakicce adhigato upaṭṭhākupāsako. Mudusamakharasaññitehi, dahanapacanabhajjanasaññitehi vā tīhi pākehi.
“在制饭与从事侍奉工作之副管理者，彼明悟纯净甘甜的食之味象，以及肉食腐坏之象，俱有三种烹制方法。”
Parisodhetvāti rañño anucchavikabhāvaṃ parisodhetvā. Bhūmiyaṃ chaḍḍesi ‘‘bhikkhūnaṃ adatvā mayā mukhe pakkhitta’’nti. Mukhena gaṇhi tassa niddosabhāvaṃ dassetuṃ. Mattaṃ jānāpetuṃ pamajji. ‘‘Tvaṃ kuto āgato’’ti pucchane pamādaṃ āpajji. Anubhāgoti avasiṭṭhabhāgo. Idamatthiyanti idaṃ payojanaṃ. Itaranti pāḷiyaṃ anāgatampi āhāre pamāṇajānanaṃ.
“清理完毕，谓国王已除去其权责。国王宣称‘我已将非比库之人逐于门外’。以口示其无罪之态，以此知彼轻慢而警觉。‘你从何而来？’询问时显轻慢。所说‘相分’，即为余下部分。此谓核心目的，或谓他物。巴利文中亦有称‘尚未到来时作食量知足’。”
Sayanaṃ seyyā, kāmabhogīnaṃ seyyā kāmabhogiseyyā. Dakkhiṇapassena sayāno nāma natthi dakkhiṇahatthena kātabbakiccakaraṇato. Tejussadattāti idaṃ anutrāsasseva sīhassa sayananti dassetuṃ vuttaṃ. Dve purimapāde ekasmiṃ, pacchimapāde ekasmiṃ ṭhāne ṭhapetvāti hi idaṃ pādānaṃ avikkhittabhāvakaraṇadassanaṃ.
说“躺卧”指的是那些享乐者的躺卧，即享乐躺卧。所谓右边卧姿，是指右手非用来做事而是支撑身体的躺卧姿势。Tejussadattā（特举萨达塔）即此次，不同于吼狮的躺卧，这里用来说明此义。经文曰：两个前脚中各有一个，两个后脚中也各有一个，指分别置于不同位置，这说明脚部展开而非收敛的状况。
Catutthajjhānaseyyāti catutthajjhānikaṃ phalasamāpattiṃ vadati. Yebhuyyena hi tathāgatā phalasamāpattiṃ samāpajjitvāva sayanti. Sā ca nesaṃ catutthajjhānato vuṭṭhāya, kilesaparinibbānassa ca katattāti vadanti . Idha sīhaseyyā āgatā pādaṃ accādhāya pubbenāparaṃ ajahitasaṃlakkhaṇā seyyāti katvā. Tenāha ‘‘ayaṃ hī’’tiādi. Evanti ‘‘dakkhiṇena passenā’’tiādinā vuttākārena seyyaṃ kappeti.
所谓第四禅定躺卧，是指已经达到第四禅果报的禅者所保持的躺卧。正如诸如如来者，达成禅果后仍保持安卧。昏沉与烦恼从此处起断，称为烦恼消灭的根基。此处将狮躺呈现双脚交叠，前后空出位而无猛打标记的躺法，称为此躺。其意谓说“这是好躺”，以“向右看见”等说法形容此躺姿。
Kathaṃniddāyanto sato sampajāno hoti? Bhavaṅgacittena hi niddūpagamananti adhippāyo. Appahānenāti tadadhimuttatāya tadappahānaṃ daṭṭhabbaṃ. Tathā tesu niddokkamanassa ādipariyosānesu ajahitasatisampajaññaṃ hoti. Tenāha – ‘‘niddaṃ okkamantopi sato sampajāno hotī’’ti. Etaṃ panāti ‘‘niddaṃ okkamantopi sato sampajāno hotī’’ti vuttanayaṃ vadati. Ñāṇadhātukanti na rocayiṃsūti niddokkamanepi jāgaraṇe pavattañāṇasabhāvamevāti na rocayiṃsu porāṇā. Nirantaraṃ bhavaṅgacittesu vattamānesu satisampajaññāsambhavoti adhippāyo. Purimasmiñhi naye satisampajaññassa asaṃvaro, na bhavaṅgassa. Indriyasaṃvaro, bhojane mattaññutā, jāgariyānuyogoti imehi tivaṅgikā, nimittānubyañjanaparivajjanādi sabbaṃ vipassanāpakkhikamevāti adhippāyo.
如何在睡眠中保持正念清醒？主要依靠生命流动意识。所谓放弃，即于此生命流转中断定要看见的放弃。因而谓睡眠出入始与终之际，正念清醒未断。故说“即便沉睡入睡，仍保持正念清醒”。“此处”意谓上述如此说明。识根本即是睡眠出入之起觉层面，前古之人亦未见乐趣。因持续于生命流中维持正念清醒为根本。前法中，断念不漏则守护正念；非生命流意识。根本感官制御、饮食适度、保持觉醒等，共为三节制及观境修习所缘起。
Tānevāti vipassanākkhaṇe pavattāni indriyādīni. Yāva arahattā desanā vitthārato kathetabbā. Pāḷiyaṃ pana ‘‘yoni cassa āraddhā hoti āsavānaṃ khayāyā’’ti saṅkhepena kathitā.
所谓“如此”，即在观照禅思念时，感官等所随之而现。直到成就阿拉汉果时，法师广说此法。巴利经典中言“此为诸漏起源”，以简略表达污垢断绝之意。
Rathopamasuttavaṇṇanā niṭṭhitā. · 《车乘譬喻经》的注释结束。
3. Kummopamasuttavaṇṇanā3. 龟喻经注释
§240
240.Aṭṭhikummoti piṭṭhiyaṃ tikhiṇaṭṭhiko kummo. Tantibandhoti byāvaṭo. Samugge viya attano kapāle pakkhipitvā. Samodahanto sammā odahanto ajjhattameva dahanto. Ārammaṇakapāleti ārammaṇakaṭāhe. Samodahantoti diṭṭhamattasseva ca gahaṇato manovitakke tattheva sammadeva odahanto. Tañhi visayavasena pavattituṃ adento. Pañca dhammeti ‘‘kālena vakkhāmī’’tiādinā (pari. 362) vuccamāne.
240.“阿提库摩”意谓三尺高的篱笆之障碍。“弦铁束”即苦不堪言地受住限制。喻如被自己弹簧般绑在头顶。正当升起时，内心之火焚烧不息。所谓障碍铁束，指心所执着之火焰。正当起火即心思专注时，便随之生起。以此为借喻说明生起之面貌。五件事物即表“正当时节我将说法”等（详见巴利句释362）。
Kummopamasuttavaṇṇanā niṭṭhitā. · 龟喻经注释完毕。
4. Paṭhamadārukkhandhopamasuttavaṇṇanā4. 第一木材喻经注释
§241
241.Vilāsamāno viya sāgaraṃ patvā. Antosākhoti gaṅgāya tīrassa anto onatasākho. Temetīti tinto hoti. Tiriyaṃ patito daṇḍasetu viya ṭhitattā mahājanassa paccayo jāto, tathā mahantabhāvena gaṅgāsotaṃ otaraṇādi natthi.
241.喻若嬉戏下落海中。“河端”即河岸到水边的端部。此三者合称为三重。向底端跌落如同桥梁坍塌，令众人难以通过，显现大势无可逾越之境，河水流逝无以回返。
Ayaṃhīti anantaraṃ vuttapuggalo. Ariyamaggaṃ oruyhāti catubbidhaṃ ariyamaggavīthiṃ otaritvā. ‘‘Cittaṃ nāmeta’’ntiādinā cintetvā gihibandhanaṃ na vissajjetīti sambandho. Attano bhajamānaketi attano bhajante. Jīvikatthāya payujjitabbato payogo, khettavatthādi. Tato payogato uṭṭhitaṃ āyaṃ. Kiñcāpi bhikkhūnaṃ kāyasāmaggiṃ deti bhikkhatthāya.
此谓“马上出现”的人。说他行走于圣道，即经四种圣道正道的路径而行。言“心不名为……”等以此思惟，谓因家属束缚故不释脱，此为相应。所谓“自身所供养”，即众生以己所供养相应。此以供养生活，为了生活努力，如耕种等。于是依此努力而起。又何况他为比库，能付与身团合无间的团体，为比库利益。
Muṇḍaghaṭanti bhinnoṭṭhaṃ ghaṭaṃ. Khandheti aṃse. Saṅghabhoganti saṅghasantakaṃ bhogagāmaṃ gantvā. Atthato evaṃ vadantīti tathā atthassa sambhavato evaṃ vadantā viya honti. Yāgumattake yāgunti yāguṃ pivitvā tāya aparipakkāya eva aññaṃ yāguṃ ajjhoharitvāti sambandho.
“剃钵”谓剃破、取下的钵。“节”谓分割之处。所谓团体享用，即前往团体聚集地享用。此义故然，彼等亦如是言。所谓“牺牲祭祀者，牺牲且饮献祭者，由其不成熟故尚未饮他牺牲”，此为相应。
Kilesānurañjitovāti yonisomanasikārassa abhāvena kilesānugatacitto eva. Akkhīni nīharitvāti kodhavasena akkhike karonto akkhīni nīharitvā vicarissati. Uddhato hoti avūpasanto.
所谓“染污之心”者，即缺乏正当的善巧思惟，心从染污生灭之源起。所谓“眼眶被挪”者，即因愤怒而操作眼睛，挪动眼眶而观视。彼因此生起激动状态，未得安静。
Diṭṭhigatikoti sāsaniko evaṃ ayoniso ummujjitvā sāsanaṃ uddhammaṃ ubbinayaṃ katvā dīpento ariṭṭhasadiso. Tenāha ‘‘so hī’’tiādi. Arūpabhave rūpaṃ atthi, aññathā tato cutassa kuto rūpakkhandhassa sambhavo. Asaññībhave cittaṃ atthīti etthāpi eseva nayo. Bahucittakkhaṇiko lokuttaramaggo ‘‘yo ime cattāro satipaṭṭhāne bhāveyya sattavassānī’’tiādivacanato (dī. ni. 2.404; ma. ni. 1.137). Anusayo cittavippayutto, aññathā sāvajjānavajjadhammānaṃ ekajjhaṃ uppatti siyā. Te ca sattā sandhāvanti saṃsaranti, aññathā kammaphalānaṃ sambandho na siyāti. Iti vadanto evaṃ micchāvādaṃ paggayha vadanto.
“误入见道”谓违背教法，不顾正思正念而妄动，导致教法陷入倒行逆施，灭亡破坏之象。故有“他愚”之言。无色界有色，若迥异，则何从有色蕴起。无想界有心，因此亦是同理。多时有心之人，得出世正道，谓“谁能依四念处修习达七十年……”（文献出处）。此时若心染执尽灭，则无烦恼侵犯，达解脱境。诸众分别，则流转生死，若无此心便无业果相续。即是说，他们言论是如是执持，故为错误语。
Temanarukkho viya…pe… dullabhadhammassavano ca puggalo saddhāsinehena atemanato. Katavinayo sikkhitavinayo yathā ‘‘katavijjo’’ti. Dhammakathikānaṃvicārethāti idaṃ deyyadhammaṃ dhammakathikānaṃ ayyānaṃ tassa tassa yuttavasena vicārethāti niyyātanavasena vatvā. Divākathiko sarabhāṇako sāyanhe katheti, purimayāmaṃ kathento rattikathiko bhāṇakapuggalo.
如芦苇丛般……难得之法亦未曾得到的人，因信解不坚定而时起恐惧。所学律仪乃练习律仪，谓“已学者”云尔。所谓调治法师之思考，指其对应其所调治法师女眷的佛法适宜进行研讨。昼话长老则清晰明白，傍晚则讲说，之前白天讲解者为夜晚讲者。
Nandanavanābhirāmeti nandanavanaṃ viya manorame. Assa bhārahārabhikkhūti assa kiccavāhakabhikkhū upajjhāyādayo. Sukhanisinnakathanti paṭisanthārakathāpubbakaṃ upanisinnakathaṃ sutvā.
如游乐园般美好。所谓承担重担之比库，即为负担事务之比库，导师及诸人是此也。所谓顺利坐者，即听闻并随顺前导者之入座谈话。
Ṭhitasaṇṭhāneneva ṭhitākāreneva ṭhitaṃ, nappayuttanti attho. Cittakammamūlādīni ṭhitasaṇṭhāneneva ṭhitāti yojanā. Mudutāyāti muduhadayatāya sāpekkhatāya.
以固定安住或固定因缘之理而固定，不叫『连结』。谓心行等根本，以固定安住般固定。『柔软』意指柔软心意相关。
Paṭipadanti samathavipassanāpaṭipattiṃ. Dīpetvā pakāsetvā pākaṭaṃ katvā. Tatruppādoti tatra uppajjanakaāyuppādo. Khettaṃ sandhāya vadati. Tela…pe… hatthāti telaghaṭa-madhughaṭaphāṇitaghaṭādihatthā. Apakkamiṃsu dubbicāritattā. Pūresīti heṭṭhā ca tattha tattha atītāni kālavacanāni porāṇaṭṭhakathāya āgatattā kira vuttāni.
『修道』者，止观二法之修行也。『显现』『彰明』『明显作诸』之意。『生起』谓在那里产生或起现者。以田地为喻说。『油』等指油罐、蜜罐、如手者，指油、蜜等容器内侧，因污痕等而染污。谓由恶业所造『恶行已发散』也。『满载』谓下方彼处过去时，谓诸时代辞，旧注中曾有述说。
Upagamanānupagamanādīni orimassa pārimassa ca upagamanānupagamanāni ceva majjhe saṃsīdanāni ca. Paṭivijjhitunti jānituṃ. Etanti yathāvuttaṃ cakkhusabhāvaṃ. Domanassanti tasseva mandabhāvapaccayaṃ domanassaṃ. Āpajjantopi upagacchati nāma tannimittasaṃkilesassa uppāditattā. Tiṇṇaṃ lakkhaṇānanti hutvā abhāvato ādiantavantato tāvakālikato niccapaṭikkhepatotiādīnaṃ tiṇṇaṃ lakkhaṇānaṃ sallakkhaṇavasena.
谓往返及近远诸来往，及其中间休息之义。『完全知』者，能知也。『等如』谓犹如眼之本性。『忧』从心微弱故。虽产生，亦能趋至，其因污染而起。三相之义谓，谓灭无始以来未来等时段皆分别，使三相有特征。
Vāmatoti micchā. Dakkhiṇatoti sammā. Yathā tassa tassa sattassa orabhāvattā ajjhattikāni āyatanāni orimaṃ tīraṃ katvā vuttāni, evaṃ nesaṃ parabhāvattā bāhirāni āyatanāni pārimaṃ vuttāni. Apāyamajjhe saṃsaraṇahetutāya nandīrāgova ‘‘majjhe saṃsādo’’ti vutto.
谓左侧谓错误，右侧谓正道。譬如各众生因内无边界故，而称作岸边，外之情况则谓外岸。谓于下中间界因轮回之故，有如甘露爱悦名之「中间会合」。
Unnatoti ‘‘seyyohamasmī’’tiādinā unnatiṃ upagato. Attukkaṃsane paṃsukūlikabhāvena attānaṃ dahanato aññākāratāgahetabbo. Pāsāṇo nu kho esa khāṇukoti gahetabbadārukkhandhasadiso vutto.
『上进』谓以吾是为己上。自伤谓以尘埃之状自燃，非他形所及。『石』应指矿石，若为洞穴，就似木块。
Cuṇṇavicuṇṇaṃhoti āvaṭṭavegassa balavabhāvato. Catūsu apāyesūti pañcakāmaguṇāvaṭṭe patitapuggalo manussalokepi guṇasarīrabhedanena dīgharattaṃ cuṇṇavicuṇṇaṃ āpajjatiyeva, tassa tathā āpannattā. Evañhi so apāyesu tādisesu jāyati.
『粉碎』谓绕转之力显著。谓人堕四恶道，五欲如蛇缠绕，遂久处于人与天的差异身，故粉碎乃其现状。如是于恶道诸处产生。
Sīlassa duṭṭhaṃ nāma natthi, tasmā abhāvattho idha du-saddoti āha ‘‘nissīlo’’ti. ‘‘Pāpaṃ pāpena sukara’’ntiādīsu (udā. 48) viya pāpa-saddo nihīnapariyāyoti āha ‘‘lāmakadhammo’’ti. Na sucīti kāyavācācittehi na suci. Saṅkāya vāti attano vā saṅkāya paresaṃ samācārakiriyaṃ sarati āsaṅkati. Tenāha ‘‘tassa hī’’tiādi. Tāni kammāni pavisatīti tāni kammāni karontānaṃ antare pavisati. Guṇānaṃ pūtibhāvenāti guṇabhāvena gahitānaṃ sīladhammānaṃ saṃkiliṭṭhabhāvappattiyā. Kacavarajātoti abbhantaraṃ sañjātakacavaro, kacavarabhūto vā.
戒律的不善并无其名，因此这里说的不善，是恶名所致，称为“不持戒”。如同《乌达那》所说“恶苦难堪”等句中，‘恶’字是釐造性的贬义。‘不净’并不是身体、言语、心意本身的不净，而是指个体或他人从行为上的不适，称为‘不净’。因而说“其下贱”等。这里的‘行为’虽为行为，但此处是指行为的过程进入他人。戒律的污秽性是因行为者的品性污染所致。所谓“衣服污秽”，意指内部染染形成污秽，或成为不洁之物。
Aṇaṇā pabbajjāti aṇaṇasseva pabbajjā. Orimatīrādīnaṃ upagamanānupagamanādīnaṃ jotitattā vaṭṭavivaṭṭaṃ kathitaṃ.
出家辞别是指不带财务的出家，称为‘无资出家’。如‘欧里马提’等众生的出入情况，以光的转变为例，反复说明此义。
Paṭhamadārukkhandhopamasuttavaṇṇanā niṭṭhitā. · 第一木材喻经注释完毕。
5. Dutiyadārukkhandhopamasuttavaṇṇanā5. 第二木材喻经注释
§242
242. Yā āpatti vuṭṭhānagāminī desanāgāminī, taṃ paṭicchāditakālato paṭṭhāya saṃkiliṭṭhā nāma antarāyikabhāvato. Āvīkatā pana anāpattiṭṭhāne tiṭṭhatīti asaṃkiliṭṭhā nāma. Tenāha – ‘‘āvīkatā hissa phāsu hotī’’ti. Evarūpaṃ saṃkiliṭṭhanti paṭicchāditatāya vā duṭṭhullabhāvena vā saṃkiliṭṭhaṃ.
242. 那种导致犯戒的宣说和行为，因其时机的不适，称为‘污秽’状态，属于妨碍性质。而在不犯戒处保持纯净，称为‘无污秽’。因此说‘保持无污秽才有灵巧’。如此污秽，因被遮蔽或难以获得，称为被污染。
Dutiyadārukkhandhopamasuttavaṇṇanā niṭṭhitā. · 第二木材喻经注释完毕。
6. Avassutapariyāyasuttavaṇṇanā6. 漏尽法门经义疏
§243
243.Santhāgāranti saññāpanāgāraṃ. Tenāha ‘‘uyyogakālādīsū’’tiādi. Ādi-saddena maṅgalamahādīnaṃ saṅgaho daṭṭhabbo. Santharantīti vissamanti , parissamaṃ vinodentīti attho. Sahāti sannipātavasena ekajjhaṃ. Saha atthānusāsanaṃ agāranti tasmiṃ atthe ttha-kārassa ntha-kāraṃ katvā ‘‘santhāgāra’’nti vuccatīti daṭṭhabbaṃ, paṭhamaṃ tattha sammantanavasena santharanti vicārentīti attho.
243.“藏室”即名为“展示之所”。因此说“如努力时等”。由开头语汇聚集吉祥大义而成。藏室意指保护、善待、洁净。意为共同相聚融和为一体。体现了互助、互律之义，此处把建立藏室称为藏室。
Tepiṭakaṃ buddhavacanaṃ āgatameva bhavissatīti buddhavacanassa āgamanasīsena ariyaphaladhammānampi āgamanaṃ vuttameva. Tiyāmarattiṃ tattha vasantānaṃ phalasamāpattivaḷañjanaṃ hotīti. Tasmiñca bhikkhusaṅghe kalyāṇadhammā kalyāṇaputhujjanā vipassanaṃ ussukkāpentā hontīti ariyamaggadhammānampi tattha āgamanaṃ hotiyeva.
三藏的佛陀语录一旦传入，果必显现，圣果法门亦随之传入。三藏的诵持是成果显现的素因。在此，僧团中善法得以弘扬，善知识们极心急意地修观，圣道法果亦随其传入此处。
Allagomayenāti acchena allagomayarasena. Opuñjāpetvāti vilimpetvā. Catujjātiyagandhehīti kuṅkumaturukkhayavanapupphatamālapattagandhehi. Nānāvaṇṇeti nīlādivasena nānāvaṇṇe, bhittivisesavasena nānāsaṇṭhānarūpe. ‘‘Mahāpiṭṭhikakojaveti hatthipiṭṭhiādīsu attharitabbatāya ‘mahāpiṭṭhikā’ti laddhasamaññe kojave’’ti vadanti. Kuttake pana sandhāyetaṃ vuttaṃ, ‘‘caturaṅgulādhikapupphā mahāpiṭṭhikakojavā’’tipi vadanti. Hatthattharaassattharā hatthiassapiṭṭhīsu attharitabbā hatthiassarūpavicittā ca attharakā. Sīhattharakādayo pana sīharūpādivicittā eva attharakā. Cittattharakaṃ nānāvidharūpehi ceva nānāvidhamālākammādīhi ca vicittaṃ attharakaṃ.
用纯净而无杂质的蜜浆。指搅拌搅拌使之混杂。四种香料，即金粟树、土沉香、野花围串和树冠花环的香味。颜色各异，如靛蓝等采色，各自有不同的纹理和纹章。所谓大积蜂巢是索引象形，指大而密集如大蜂窝。关于昆虫也有说法，称“开花多至四个指长者即为大积蜂巢”。用象鼻、象蹄等表示牙齿，也有标志，如狮齿等。心纹可为各种形态及各种缀珠装饰。
Upadhānanti apassayanaṃ. Upadahitvāti apassayayoggabhāvena ṭhapetvā. Gandhehi katamālā gandhadāmaṃ. Tamālapattādīhi katamālā pattadāmaṃ. Ādi-saddena hiṅgulatakkolajātiphalajātipupphādīhi katadāmaṃ saṅgaṇhāti. Pallaṅkākārena katapīṭhaṃ pallaṅkapīṭhaṃ. Tīsu passesu ekapasse eva vā saupassayaṃ apassayapīṭhaṃ. Anapassayaṃ muṇḍapīṭhaṃ. Yojanāvaṭṭeti yojanaparikkhepokāse.
「执著」者指不远离的意思。「执著」是指安置某物于与之相应的执著所形成的状态。用香料制成的花环叫做香束。用紫檀叶等制成的花环称为叶束。以开头的声音即是用胡椒、橙皮、榴莲果、花等各种果子和花朵制成的束，集合而成。用床作形状制成的是床座。若在三处看到只是一次看到的，则是共处之处的座位。无座的是剃头台。以「约迦范围」而言，是在划定约迦范围的地点或边缘。
Saṃvidhāyāti antaravāsakassa koṇapadesaṃ itarapadesañca samaṃ katvā vidhāya. Tenāha – ‘‘kattariyā padumaṃ kantento viyā’’ti, ‘‘timaṇḍalaṃ paṭicchādento’’ti ca. Yasmā buddhānaṃ rūpasampadā viya ākappasampadāpi paramukkaṃsataṃ gatā, tasmā tadā bhagavā evaṃ sobheyyāti dassento ‘‘suvaṇṇapāmaṅgenā’’tiādimāha. Tattha ‘‘asamena buddhavesenā’’tiādinā tadā bhagavā buddhānubhāvassa niguhane kāraṇābhāvato tattha sannipatitadevamanussanāgayakkhagandhabbādīnaṃ pasādajananatthaṃ attano sabhāvapakatiyāva kapilavatthuṃ pāvisīti dasseti. Buddhānaṃ kāyapabhā nāma pakatiyā asītihatthamattapadesaṃ visaratīti āha ‘‘asītihatthaṭṭhānaṃ aggahesī’’ti. Nīlapītalohitodātamañjiṭṭhapabhassarānaṃ vasena chabbaṇṇā buddharasmiyo.
「组织」谓将内衣的角部位置与其余部位相等地安排配置。由此说：「在固定须弥山莲花花瓣」，「遮盖穹顶」等。因为如佛的色身产生过程般，由念行所生显现也达到了最高境地，所以当时世尊示现光辉普遍，如用金色光芒涂绘等。此处说「以非凡的佛衣花纹」等，表明当时世尊因佛的感应而隐现于此，显示以他自身本性之力，令天、梵、人、亚卡、香气等诸趣欢喜而安住，他自进入咖毕拉瓦图。佛体光辉称为色身的光彩，色身广布大约三十三丈地，故称为「三十三丈所在地领袖」。呈现蓝、青、赤、黄、白六种华美色彩的佛光。
Sabbapāliphulloti mūlato paṭṭhāya yāva sākhaggā samantato phullo vikasito. Paṭipāṭiyā ṭhapitānantiādi parikappūpamā, yathā taṃ…pe… alaṅkataṃ aññaṃ virocati, evaṃ virocittha, samatiṃsāya pāramitāhi abhisaṅkhatattā evaṃ virocitthāti vuttaṃ hoti. ‘‘Pañcavīsatiyā gaṅgānanti satamukhā hutvā samuddaṃ paviṭṭhāya mahāgaṅgāya mahantamahantānaṃ gaṅgānaṃ pañcavīsatī’’ti vadanti. Papañcasūdaniyaṃ (ma. ni. aṭṭha. 2.22) ‘‘pañcavīsatiyā nadīna’’nti vuttaṃ, gaṅgādīnaṃ candabhāgāpariyosānānaṃ pañcavīsatiyā mahānadīnanti attho. Parikappavacanañhetaṃ. Sambhijjāti sambhedaṃ missībhāvaṃ patvā mukhadvāreti samuddaṃ paviṭṭhaṭṭhāne.
一切枝叶茂盛者乃从根部，横长枝干上开出条枝，枝叶繁茂、盛开展开。所说为成行设立的一种比喻，如某物装饰后显得更胜他物，因受波罗蜜的增长成就力而如是显现。说到「二十五条大江」口汇集入海，称为伟大恒河。经文《化城喻经》中说「二十五条大河」——意指恒河等大河的二十五个河口。此处用「边界词」说明。谓“相遇”是指破裂、断离的状态，由于开口而进入海洋之处。
Nāgasupaṇṇagandhabbayakkhādīnantiādi parikappavasena vuttaṃ. Sahassenāti padasahassena, bhāṇavārappamāṇena ganthenāti attho.
此处提及龙、翼鸟、香气、天人等诸名，是采用总括的划分表述。千为单位，言语表达中称为「千字」的含义。
Kampayanto vasundharanti attano guṇavisesehi pathavīkammaṃ unnādento, evaṃbhūtopi aheṭhayanto pāṇāni. Sabbapadakkhiṇattā buddhānaṃ dakkhiṇaṃ paṭhamaṃ pādaṃ uddharanto. Samaṃ samphusate bhūmiṃ suppatiṭṭhitapādatāya. Yadipi bhūmiṃ samaṃ phusati, rajasā nupalippati sukhumattā chaviyā. Ninnaṭṭhānaṃ unnamatītiādi buddhānaṃ suppatiṭṭhitapādatāsaṅkhātamahāpurisalakkhaṇapaṭilābhassa nissandaphalaṃ. Nātidūre uddharatīti atidūre ṭhapetuṃ na uddharati. Naccāsanne ca nikkhipanti accāsanne ca ṭhāne anikkhipanto niyyāti. Hāsayanto sadevake loke tosento. Catūhi pādehi caratīti catucārī.
因震动而使大地移动，用自身的特殊力量使大地隆起，如此大地虽形成，却不伤害生命。以所有方向为界，佛众所向的是右边，举起第一只右脚。脚以均匀贴地而触碰大地。虽如此触地，细微的灰尘不附着其上，犹如柔软羽毛轻掸而净。佛所显现稳固脚位乃是大丈夫具足征兆的显现，是可依止的果报。举脚动作适度，非过远也非过近。舞蹈时落脚，又在空闲时站立，不放任随意离开。嬉笑时与世间众生同乐、人间欢愉。以四足行走，名为「四足行者」。
Buddhānubhāvassa pakāsanavasena gatattā vaṇṇakālo nāma esa. Sarīravaṇṇe vā guṇavaṇṇe vā kathiyamāne dukkathitanti na vattabbaṃ. Kasmā? Appamāṇavaṇṇā hi buddhā bhagavanto, buddhaguṇasaṃvaṇṇanā jānantassa yathāraddhasaṃvaṇṇanaṃyeva anupavisati. Dukūlacumbaṭakenāti ganthitvā gahitadukūlavatthena.
称佛显现及示现的时间为光显期。谈论肉体颜色或品质色时，不应说其不佳。为何？因佛是无量色身，以正定定力彰显佛德故而颜色清净光明。因着加持修缮故，密集并束缚像用这种结实布料的一样。
Nāgavikkantacāraṇoti hatthināgasadisapadanikkhepo. Satapuññalakkhaṇoti anekasatapuññābhinibbattamahāpurisalakkhaṇo. Maṇiverocano yathāti caturāsītisahassamaṇiparivārito ativiya virocamāno vijjotamāno maṇi viya. ‘‘Verocano nāma eko maṇī’’ti keci. Mahāsālovāti mahanto sālarukkho viya, suddhaṭṭhito koviḷārādi mahārukkho viya vā. Padumo kokanado yathāti kokanadasaṅkhātaṃ mahāpadumaṃ viya, vikasamānapadumaṃ viya vā.
“Nāgavikkantacāraṇo”指大象行走时所摇动而击打地面的声音。这里形容像大象踩踏地面那样发出的脚步声。 “Satapuññalakkhaṇa”指具有数百善根功德的伟人特征。 “Maṇiverocano”比喻一块覆盖着四万颗宝石的极为璀璨闪耀的宝石。有人说：“‘Verocano’是唯一的宝石。” “Mahāsālova”形容巨大的沙罗树，有人又比喻为洁净的高大茂密树木如婆罗门树等。 “Padumo kokanado”类比为芙蓉花盛开的样子，或如许多芙蓉花聚集成大芙蓉花般盛开展开。
Ākāsagaṅgaṃ otārento viyātiādi tassā pakiṇṇakakathāya aññesaṃ sudukkarabhāvadassanañceva suṇantānaṃ accantasukhāvahabhāvadassanañca. Pathavojaṃ ākaḍḍhanto viyāti nāḷiyantaṃ yojetvā mahāpathaviyā heṭṭhimatale pappaṭakojaṃ uddhaṃ mukhaṃ katvā ākaḍḍhanto viya. Yojanikanti yojanapamāṇaṃ. Madhubhaṇḍanti madhupaṭalaṃ.
“Ākāsagaṅgaṃ otārento”指天空银河缓缓流淌的景象。这里引出关于此景象细节稀疏、难以明了的各种说法。又说“大地收缩”，形容像箭矢一样连接起来形成宽广的大地大地基底，张开朝上大口，犹如被拉紧的状态。 “Yojanikanti”解释为地理长度单位“由旬”。“Madhubhaṇḍanti”指蜂窝，也解释为蜜盘。
Mahantanti vipulaṃ uḷārapuññaṃ. Sabbadānaṃ dinnameva hotīti sabbameva paccayajātaṃ āvāsadāyakena dinnameva hoti. Tathā hi dve tayo gāme piṇḍāya caritvā kiñci aladdhā āgatassapi chāyūdakasampannaṃ ārāmaṃ pavisitvā nhāyitvā paṭissaye muhuttaṃ nipajjitvā uṭṭhāya nisinnassa kāye balaṃ āharitvā pakkhittaṃ viya hoti. Bahi vicarantassa ca kāye vaṇṇadhātu vātātapehi kilamati, paṭissayaṃ pavisitvā dvāraṃ pidhāya muhuttaṃ nisinnassa visabhāgasantati vūpasammati, sabhāgasantati patiṭṭhāti, vaṇṇadhātu āharitvā pakkhittā viya hoti, bahi vicarantassa ca pāde kaṇṭakā vijjhanti, khāṇu paharati, sarīsapādiparissayā ceva corabhayañca uppajjati, paṭissayaṃ pavisitvā dvāraṃ pidhāya nisinnassa pana sabbepete parissayā na honti. Sajjhāyantassa dhammapītisukhaṃ, kammaṭṭhānaṃ manasikarontassa upasamasukhaṃ uppajjati bahiddhā vikkhepābhāvato. Bahi vicarantassa ca kāye sedā muccanti, akkhīni phandanti, senāsanaṃ pavisanakkhaṇe mañcapīṭhādīni na paññāyanti, muhuttaṃ nisinnassa pana akkhipasādo āharitvā pakkhitto viya hoti, dvāravātapānamañcapīṭhādīni paññāyanti. Etasmiñca āvāse vasantaṃ disvā manussā catūhi paccayehi sakkaccaṃ upaṭṭhahanti. Tena vuttaṃ – ‘‘āvāsadānasmiñhi dinne sabbadānaṃ dinnameva hotī’’ti. Bhūmaṭṭhaka…pe… nasakkāti ayamattho mahāsudassanavatthunā (dī. ni. 2.241 ādayo) dīpetabbo. Mātukucchi asambādhova hotīti ayamattho antimabhavikānaṃ mahābodhisattānaṃ paṭisandhivasena dīpetabbo.
“Mahantanti”意即广大。大德功德如同广大无边。恒常忏悔与供养事，是由各种缘故而产生的。譬如有两三村庄苦行者乞食未得何物，回到配有凉棚饮水的园林洗浴时，稍作休息然后起来，恢复体力后如同重新振作一般。外出活动时，身体因光线风热而污秽肮脏，进入凉棚闭门而坐，稍作休息时，污秽消失，身体恢复清洁，外出时脚刺伤痛，虫咬所产生的恐惧都会消除，进入凉棚闭门而坐时，则没有这些恐惧和困扰。修习法门者，因心生喜悦安乐而令心安定，外出时身体疲惫，眼睛酸痛，坐到座位上后逐渐回复舒适安稳。由此世间人们在有此供养之处都会小心谨慎看护。故说“在供养处常得供养”。此意应由《大犹旃檀经》的伟大光明主题加以阐明。 “Mātukucchi asambādhova hotīti”意指出家众互相照应，善知识等重逢相继之义。
Sītanti ajjhattaṃ dhātukkhobhavasena vā bahiddhā utuvipariṇāmavasena vā uppajjanakasītaṃ. Uṇhanti aggisantāpaṃ, tassa ca davadāhādīsu sambhavo daṭṭhabbo. Paṭihantīti paṭihanati. Yathā tadubhayavasena kāyacittānaṃ ābādho na hanati, evaṃ karoti. Sītuṇhabbhāhate hi sarīre vikkhittacitto bhikkhu yoniso padahituṃ na sakkoti. Vāḷamigānīti sīhabyagghādivāḷamige. Guttasenāsanañhi pavisitvā dvāraṃ pidhāya nisinnassa te parissayā na honti. Sarīsapeti ye keci sarantā gacchante dīghajātike sappādike aññe ca tathārūpe. Makaseti nidassanamattametaṃ, ḍaṃsādīnaṃ eteneva saṅgaho daṭṭhabbo. Sisireti sītakālavasena sattāhavaddalikādivasena ca uppanne sisirasamphasse. Vuṭṭhiyoti yadā tadā uppannā vassavuṭṭhiyo paṭihanatīti yojanā.
“Sītanti”表示由内外根本因缘生起的寒冷。 “Uṇhanti”表示发起炎热炽烈之意，由火燥热等引起。 “Paṭihantīti”解释为反击、反抗。譬如双重伤害身体和心灵的痛苦，不能摧毁身体与心灵。寒暑反复变化之时，身体生病者，心不能明智正念分辨。 “Vāḷamigānīti”为兽类，如狮子猛虎之流。若入居密室闭门而坐，则无苦恼。豺狼之类，行走四处令世间众生害怕。这里用“Makā”举例，意思是集合蝇蚊等很多小昆虫。 “Sisireti”指寒冷季节。 “Vuṭṭhiyoti”指出现在的雨季范围或雨季持续路程，由“由旬”为单位的距离。
Vātātapo ghoroti rukkhagacchādīnaṃ ubbahanabhañjanādivasena pavattiyā ghoro sarajaarajādibhedo vāto ceva gimhapariḷāhasamayesu uppattiyā ghoro sūriyātapo ca. Paṭihaññatīti paṭibāhīyati. Leṇatthanti nānārammaṇato cittaṃ nivattitvā paṭisallāṇārāmatthaṃ. Sukhatthanti vuttaparissayābhāvena phāsuvihāratthaṃ. Jhāyitunti aṭṭhatiṃsāya ārammaṇesu yattha katthaci cittaṃ upanibandhitvā samādahanavasena jhāyituṃ. Vipassitunti aniccādivasena saṅkhāre sammasituṃ.
“Vātātapo ghoroti”意指大风怒号毁坏树木遮蔽物为祸患之大风。又如雷雨恶劣天气出现的强风，太阳酷热为大热。 “Paṭihaññatīti”指被袭击、被削弱。 “Leṇatthanti”是指因各种景色变化而令心意回转退隐，安住禅修所。 “Sukhatthanti”指居住于安乐清净之处。 “Jhāyitunti”说明禅那所修之处，专心安住使心宁静。 “Vipassitunti”指内观诸行无常等法的思维观照。
Vihāreti paṭissaye. Kārayeti kārāpeyya. Rammeti manorame. Vāsayettha bahussuteti kāretvā pana ettha vihāresu bahussute sīlavante kalyāṇadhamme nivāseyya. Te nivāsento pana tesaṃ bahussutānaṃ yathā paccayehi kilamatho na hoti. Evaṃ annañca pānañca vatthasenāsanāni ca dadeyya ujubhūtesu ajjhāsayasampannesu kammaphalānaṃ ratanattayaguṇānañca saddahanena vippasannena cetasā. Idāni gahaṭṭhapabbajitānaṃ aññamaññūpakārataṃ dassetuṃ ‘‘te tassā’’ti gāthamāha. Tattha teti bahussutā. Tassāti upāsakassa. Dhammaṃ desentīti sakalavaṭṭadukkhapanūdanaṃ niyyānikaṃ dhammaṃ kathenti. Yaṃ so dhammaṃ idhaññāyāti so puggalo yaṃ saddhammaṃ imasmiṃ sāsane sammāpaṭipajjanena jānitvā aggamaggādhigamena anāsavo hutvā parinibbāyati.
“Vihāreti”指依止、住持。 “Kārayeti kārāpeyya”表示令其发生或促成。 “Rammeti manorame”意为使心欣悦欢喜。 “Vāsayettha bahussuteti”意指尽管能广泛说法论法，但在住持处应以守戒为重。其住持者在戒律善法中安住。安住于此戒律中，住持法门者不会由诸缘而生烦恼困扰。如此亦应给予饮食、衣物和住处，使得心生坚定喜悦，并以清净喜乐之心信受善护诸功德。现在居家出家者互相利益应如此方便，故以「te tassā」诗句说到。 “Tattha teti”指“许多者”，即诸多贤善听法者。 “Tassāti”表明是对于居士的。 “Dhammaṃ desentīti”意为宣说安住于世间诸苦生灭真理的教法。若有人理解并坚行该义理，凭正法正行从殊胜道路达到无染涅槃则其人即为此教法中真正觉悟成就者。
Āvāseti āvāsadāne. Ānisaṃsoti udrayo. Pūjāsakkāravasena paṭhamayāmo khepito, satthu dhammadesanāya appāvaseso majjhimayāmo gatoti pāḷiyaṃ ‘‘bahudeva ratti’’nti vuttanti āha ‘‘atirekataraṃ diyaḍḍhayāma’’nti. Saṅgahaṃ nārohati vipulavitthārabhāvato. Buddhānañhi bhattānumodanāpi thokaṃ vaḍḍhetvā vuccamānā dīghamajjhimapamāṇāpi hoti. Tathā hi suphusitaṃ dantāvaraṇaṃ, jivhā tanukā, bhavaṅgaparivāso paritto, natthi vegāyitaṃ, natthi vitthāyitaṃ, natthi abyāvaṭamano, sabbaññutaññāṇaṃ samupabyūḷhaṃ, aparikkhayā paṭisambhidā.
“安置、提供住所”，“缘起”为惊溢、增长。以礼敬尊重为第一努力，中等努力为不放弃善巧。巴利语中谓之“多日夜”，又说“过度曰十五”。其意为不能包容、不能深入、不能扩展、无所覆盖、无所遮蔽、智慧与见解未周密涵盖、未彻底鉴别理解。佛陀诸佛虽如食主满足亦逐渐增长，长中等量亦生。正如精妙的牙关，舌头柔软，生命之流环绕身体，没有倏然跳跃，没有扩张，没有摇晃，具足普遍学知，未生疑惑，具有彻底辩解力。
Sandassetvātiādīsu sandassetvā āvāsadānapaṭisaṃyuttaṃ dhammiṃ kathaṃ katvā. Tato paraṃ, mahārāja, itipi sīlaṃ, itipi samādhi, itipi paññāti sīlādiguṇe tesaṃ sammā dassetvā hatthena gahetvā viya paccakkhato pakāsetvā. Samādapetvāti evaṃ sīlaṃ samādātabbaṃ, sīle patiṭṭhitena evaṃ samādhipaññā bhāvetabbāti yathā te sīlādiguṇe sammā ādiyanti, tathā gaṇhāpetvā. Samuttejetvāti yathāsamādinnaṃ sīlaṃ suvisuddhaṃ hoti, samathavipassanā ca bhāviyamānā yathā suṭṭhu visodhitā uparūpari visesāvahā honti, evaṃ samuttejetvā nisāmanavasena vodāpetvā. Sampahaṃsetvāti yathānusiṭṭhaṃ ṭhitasīlādiguṇehi sampati paṭiladdhaguṇānisaṃsehi ceva upariladdhabbaphalavisesehi ca cittaṃ sampahaṃsetvā laddhassāsavasena suṭṭhu tosetvā. Evametesaṃ padānaṃ attho veditabbo. Sakyarājāno yebhuyyena bhagavato dhammadesanāya sāsane laddhassādā laddhappatiṭṭhā ca.
“宣示”等词，是说宣示并说明与住所之给予相应之法。后来，大王，应知戒、定、慧等德，依戒明定明慧的善德正当呈现，犹如当面用手托举然后清楚展开示现。所谓调摄即此：应当具足如是戒法且立戒基，依戒基础而修习定慧。戒等诸德正当善巧呈现，则集合、摄取之义。所谓激发，是如已摄持戒相洁净，修习止观如洁净淬炼，渐次反复以监督并除去烦恼。如此激发，以调伏安静激励之势振奋。所谓欢喜，是与修持戒基功德相应与上得果报之缘成就者，心足欢喜，烦恼消灭而身心畅快。此为这些步骤涵义所当理解。释迦族王等大多由世尊法教中获得如是成就、结果与坚固基础。
Upasaggasaddānaṃ anekatthattā abhi-saddo ati-saddena samānatthopi hotīti vuttaṃ ‘‘abhikkantāti atikkantā’’ti.
关于连缀音节多义、词间音似而义等妙理，有说“过度即超越”之意。
Tatra kirātiādi kecivādoti baddhopi na hoti. Tenāha ‘‘akāraṇameta’’ntiādi. Kāyacittalahutādayo uppajjantīti idaṃ kāyikacetasikaaññathābhāvassa kāraṇavacanaṃ, lahutādiuppanne savanānuttariyapaṭilābhena laddhabbadhammatthavedasamadhigamato. Vuttañhetaṃ –
此处“迦梨”等词并非有束缚义，故说“不因缘所现”。言身心轻快等生起，此为身体心识不同现象之因缘所说。轻快等出现，因闻法受益深厚而成法义证得。曾有说法：
‘‘Yathā , yathāvuso, bhikkhuno satthā vā dhammaṃ deseti aññataro vā garuṭṭhāniko sabrahmacārī, tathā tathā so tasmiṃ dhamme labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojja’’ntiādi (dī. ni. 3.322, 355; a. ni. 5.26).
“如比库诸位，尊者宣法师或吼吼声如师者，同行者等，彼于法中取得义理悟知、得法所知、得法集聚之欢喜”诸如此类（详见相关经典出处）。
Piṭṭhivāto uppajji upādinnasarīrassa tathārūpattā saṅkhārānañca aniccatāya dukkhānubandhattā. Akāraṇaṃ vā etanti yenādhippāyena vuttaṃ, tameva adhippāyaṃ vivarituṃ ‘‘pahotī’’tiādi vuttaṃ. Ekapallaṅkena nisīdituṃ pahoti yathā taṃ veluvagāmake. Ettake ṭhāneti ettake ṭhāne ṭhānaṃ nipphannanti yojanā. Tañca khoti vuṭṭhānasaññaṃ citte ṭhapanaṃ. Dhammakathaṃ suṇamāno dhammagāravena.
地风引起，身体之先受动摇，诸行因无常流转，苦随之相续。如言无因，乃以上义作说，为了说明该上义，称“发生”等。单席坐卧皆可，如丛林谷隅之坐。如此地处，形成识之安立。听法人持以敬重聆听。
Avassutassāti avassutabhāvassa rāgādivasena. Avassutassa kāraṇanti tintabhāvakāraṇaṃ. Kilesādhimuccanenāti kilesavasena paripphanditavasena. Nibbāpanaṃ viyāti vūpasamo viya. Nibbisevanānanti paripphandanarahitānaṃ.
『污染者』，即以贪等之义而处于污染状态者。『污染者之原因』，即浸湿状态之原因。『以烦恼倾动之义』，即以烦恼之力而颤动之义。『如同熄灭』，即如同寂息。『无驰骋者』，即无颤动者。
Avassutapariyāyasuttavaṇṇanā niṭṭhitā. · 漏尽法门经义疏完毕。
7. Dukkhadhammasuttavaṇṇanā7. 苦法经义疏
§244
244.Dukkhadhammānanti dukkhakāraṇānaṃ. Tenāha ‘‘dukkhasambhavadhammāna’’ntiādi. Tattha kiṃ dukkhaṃ, kā dukkhadhammāti tadubhayaṃ dassetuṃ ‘‘pañcasu hī’’ti vuttaṃ. Teti pañcakkhandhā. Dukkhasambhavadhammattāti dukkhuppattikāraṇattā. Assāti tena. Karaṇe hetaṃ sāmivacanaṃ. Kāmeti vatthukāme kilesakāme ca. Puna assāti sāmiatthe eva sāmivacanaṃ. Cāranti cittācāraṃ. Vihāranti pañcadvārappavatticāravihāraṃ. ‘‘Ekaṭṭhā’’ti ca vadanti. Teneva hi ‘‘anubandhitvā carantaṃ’’icceva vuttaṃ. Anubandhitvāti ca vīthicittappavattito paṭṭhāya yāva tatiyajavanavārā anu anu bandhitvā. Pakkhandanādīti ādi-saddena kasigorakkhādivasenapi kāmānaṃ pariyesanadukkhaṃ saṅgaṇhāti.
244. 『苦法者』，即苦之原因者。因此说『具生苦之法者』等。于此，为显示何为苦、何为苦法此两者，故说『于五者中』。『彼等』，即五蕴。『具生苦之法性』，即作为苦生起之原因。『其』，即由彼。此处属格作具格之义用。『于欲』，即于所缘欲与烦恼欲二者。再次『其』，此处亦纯为属格之义。『行游』，即心的行游。『住止』，即于五门中运行之游住。亦有人说『二者同义』。正因如此，经中说『随逐而行游』。『随逐』，即从心路中诸心生起以来，乃至第三速行之轮，一一随逐。『纵跃等』，『等』字亦摄取以农耕、牧牛等方式追求诸欲之苦。
Dāyatīti dāyo, vanaṃ. Tenāha ‘‘aṭavi’’nti. Kaṇṭakagabbhanti ovarakasadisaṃ vanaṃ. Nāmapadaṃ nāma kiriyāpadāpekkhanti ‘‘vijjhī’’ti vacanasesena kiriyāpadaṃ gaṇhāti.
“Dāyatīti”者，意为“dāyo”为森林之义。今释为“aṭavi”，即带刺茂密之林。“Kaṇṭakagabbha”意谓棘刺孕育之地，形如荆棘丛生之林。名词形式乃基于动词而生，称作“vijjhī”，其意旨指事物之称谓归于动作内容。
Dandhāyitattaṃ uppannakilesānaṃ avaṭṭhānaṃ. Tenāha ‘‘uppannamattāyā’’tiādi. Tāyāti satiyā. Kāci kilesāti cuddasavidhe cittassa kicce javanakicce eva cittakilesānaṃ uppattiṃ katvā tathā vuttaṃ. Niggahitāva honti pavattituṃ appadānavasena. Tenāha ‘‘na saṇṭhātuṃ sakkontī’’ti. Cakkhudvārasminti pāḷiyaṃ tassa paṭhamaṃ gahitatāya vuttaṃ, tena nayena sesadvārānipi gahitāneva honti. Rāgādīsu uppannesu paṭhamajavanavāre. Satisammosena ‘‘kilesā me uppannā’’ti ñatvā tathā paccāmāsasatiyā labbhanato. Tenāha – ‘‘anacchariyaṃ ceta’’nti. Āvaṭṭetvāti ayoniso āvaṭṭetvā. Āvajjanādīsūti tato eva ayoniso āvajjanādīsu uppannesu iṭṭhārammaṇassa laddhattā paccayasiddhiyā sampattaṃ pavattanārahaṃ. Nivattetvāti dutiyajavanavārepi kilesuppattiṃ nivattetvā. Kathaṃ panassa evaṃ laddhuṃ sakkāti āha ‘‘āraddhavipassakānaṃ hī’’tiādi. Bhāvanāpaṭisaṅkhāneti bhāvanāyaṃ paṭisaṅkhāne ca yogino patiṭṭhitabhāvo. Tassa ayamānisaṃso – yaṃ paccayalābhena uppajjituṃ laddhokāsāpi kilesā pubbe pavattabhāvanānubhāvena vikkhambhitā tathā tathā niggahitā eva hutvā nivattanti, kusalā dhammāva laddhokāsā uparūpari vaḍḍhanti.
“Dandhāyitattaṃ”谓已发生烦恼之存在状态。依此言“uppannamattāyā”者，谓因记念所生。所谓某种烦恼，依十四种心之作用及行相而论，乃谓心烦恼之生起，亦谓心所烦恼之产生，因此说已经发生。其状就如被缚，不能自由而流转，此为被制约之义。以“Na saṇṭhātuṃ sakkontī”为例，乃指闭门不通，如同眼入道门之说。於贪尘等烦恼初次生起为第一生起次，知晓烦恼已生时，得以止息。故曰“anacchariyaṃ ceta”，意为无异而理所当然。所谓“āvaṭṭetvā”即错误缠绕所致。“Āvajjanādīsūti”指因致淫等不善行为而起，因因缘成熟而能发生，具备适当因缘方能生起。又“nivattetvā”谓于第二生起次，已止住烦恼产生。既然如是，可得者谓“ālādā”言，曰“āraddhavipassakānaṃ hī”，此言表示修行人正勤于内观所得也。所谓“bhāvanāpaṭisaṅkhāneti”乃修学所成坚固之意。此所谓“ayamānisaṃso”，即依赖条件而得成之烦恼，虽可因先前修学而间断，暂时持止，故逐渐减少，经修习后，善法渐增。
Abhihaṭṭhunti abhiharitvā. Anudahantīti anudahantā viya honti. Anusentīti etthāpi eseva nayo. Anāvaṭṭanteti anivattante sāmaññatoti adhippāyo. Vipassanābalameva dīpitaṃ maggaphalādhigamassa ajotitattā.
『已呈上』，即携来之后。『随烧』，即如同随烧一般。『随顺流』，此处亦同此理。『不回转』，意谓不回归沙门状态。此处所阐明者唯为观之力，因为道果之证得尚未被点示。
Dukkhadhammasuttavaṇṇanā niṭṭhitā. · 苦法经义疏完毕。
8. Kiṃsukopamasuttavaṇṇanā8. 紧叔迦譬喻经义疏
§245
245. Catunnaṃ ariyasaccānaṃ pariññābhisamayādivasena vividhadassananti kiccavasena nānādassanaṃ hotīti vuttaṃ, ‘‘dassananti paṭhamamaggassetaṃ adhivacana’’nti . Tayidaṃ uparimaggesu bhāvanāpariyāyassa niruḷhattā paṭhamamaggassa paṭhamaṃ nibbānadassanato. Tenāha ‘‘paṭhamamaggo hī’’tiādi . Koci yathāvuttaṃ aviparītaṃ atthaṃ ajānanto ñāṇadassanaṃ nāma ārammaṇakaraṇassa vasena atippasaṅgaṃ āsaṅkeyyāti taṃ nivattetuṃ ‘‘gotrabhū panā’’tiādi vuttaṃ. Na dassananti vuccatīti ettha rājadassanaṃ udāharanti. Cattāropi maggā dassanameva yathāvuttenatthena, bhāvanāpariyāyo pana upari tiṇṇaṃ maggānaṃ paṭhamamaggaupāyassa bhāvanākārena pavattanato. Dassanaṃ visuddhi etthāti dassanavisuddhikaṃ, nibbānaṃ. Phassāyatanaṃ kammaṭṭhānaṃ assa atthīti phassāyatanakammaṭṭhāniko. Esa nayo sesesupi padesu.
245. 所谓「种种见」，是就四圣谛之遍知、现观等义而言，依作用之不同而有各别之见，故说「『见』者，乃初道之异名也」。此处，由于修习之说法在上三道中已不适用，故初道乃是就初次见涅槃而言。因此说「初道者……」等语。或有人不了解如上所述、不颠倒之义，疑虑所谓『智见』因以所缘为对象之故而有过度延伸之嫌，为遣除此疑，故说「然而，种姓智……」等语。至于「不称为见」，此处以觐见国王为喻。就如上所述之义而言，四道皆唯是「见」；然而，修习之说法乃因上三道是以初道之方便、以修习之方式运作而有。『见清净』，谓于此有见之清净，即以见清净为其特质——此即涅槃。『以触处为业处』，谓此人具有以触处为业处——此即触处业处行者。其余诸句，亦以此类推。
Padesasaṅkhāresūti saṅkhārekadesesu. Heṭṭhimaparicchedena pathaviādike dhammamatte diṭṭhe rūpapariggaho, cakkhuviññāṇādike taṃsahagatadhammamatte diṭṭhe arūpapariggaho ca sijjhatīti vadanti.
谓言‘造处’者，即在造作之处。于浅显部分中，以地及诸法为体而见，则称为色蕴的摄取；以眼识及其他意识为体而见，则称为非色蕴的摄取，此即所谓造作。
Adhigatamaggameva kathesīti yena mukhena vipassanābhinivesaṃ akāsi, tamevassa mukhaṃ kathesi. Ayaṃ panāti kammaṭṭhānaṃ pucchanto bhikkhu. Imesanti phassāyatanakammaṭṭhānikapañcakkhandhakammaṭṭhānikānaṃ vacanaṃ. ‘‘Aññamaññaṃ na sametī’’ti vatvā tamevatthaṃ pākaṭaṃ karoti ‘‘paṭhamenā’’tiādinā. Pañcakkhandhavimuttassa saṅkhārassa abhāvā ‘‘nippadesesū’’ti vuttaṃ. Tathevāti yatheva phassāyatanakammaṭṭhānikaṃ, tatheva taṃ pañcakkhandhakammaṭṭhānikaṃ pucchitvā.
谓言只在所证所得时说法者，即以某一切入门径行观透见解而生起精进者，亦从该切入门径说法。谓这是所谓禅修处，是比库所问。此言指的是触五处的禅修处与五蕴禅修处。谓『分别彼此不相和合』，据此明了彼处，称为“初次”等。断除五蕴所含造作之无则称为“无造处”。如触五处禅修处，询问此五蕴禅修处亦复如是。
Samappavattā dhātuyoti rasādayo sarīradhātuyo samappavattā, na visamākārasaṇṭhitā ahesuṃ. Tenāha ‘‘kallasarīraṃ balappatta’’nti. ‘‘Atītā saṅkhārā’’tiādi vipassanābhinivesavasena vuttaṃ. Sammasanaṃ sabbatthakameva icchitabbaṃ. Cāribhūminti gocaraṭṭhānaṃ.
谓诸界已成现行者，即诸感受之诸身体界因缘现行圆满，不为不调和者。故云‘障碍身心已获成’。谓‘过去造作’等，以精进观得为说。遍处当如是理应如法令其止住。谓游离处即所践行境界。
Kārakabhāvanti bhāvanānuyuñjanabhāvaṃ. Paṇḍurogapurisoti paṇḍurogī puriso. Ariṭṭhanti suttaṃ. Bhesajjaṃ katvāti bhesajjapayogaṃ katvā. Karissāmīti bhesajjaṃ karissāmi. Jhāmathuṇo viyāti daḍḍhathuṇo viya khārakajālanaddhattā taruṇamakulasantānasañchannattā.
谓因缘之义，即指修习用功之因缘。谓‘老病之人’，即老人或病弱之人。谓‘仇敌’，即非善不善之境。谓‘已作药’指已施用药剂。谓‘将疗治’，即将施用此药。谓‘青壮者’喻如紧健之绳索，‘壮盛者’喻如有枝叶遮蔽之青壮树木。
Dakkhiṇadvāragāmeti dakkhiṇadvārasamīpe gāme. Lohitakoti lohitavaṇṇo. Ocirakajātoti jātaolambamānacirako viya. Ādinnasipāṭikoti gahitaphalapotako. Sandacchāyoti bahalacchāyo. Yasmā tassa rukkhassa sākhā aviraḷā ghanappattā aññamaññaṃ saṃsanditvā ṭhitā, tasmā chāyāpissa tādisīti vuttaṃ ‘‘sandacchāyo nāma saṃsanditvā ṭhitacchāyo’’ti, ghanacchāyoti attho. Tatthātiādi upamāsaṃsandanaṃ.
谓南方门户附近的村落。谓‘红色者’，即红色相貌。谓‘生于近浅陡坡’，犹如生于陡坡之初生植物。谓‘抢夺之手所持之果实’。谓‘密实的树荫’。因该树枝繁叶茂，相互紧密互相接连，故称“树荫称为彼相互接连之密叶荫”，谓此为广密荫意。此为比喻彼此紧密之接连相。
Yenayenākārena adhimuttānanti chaphassāyatanādimukhena yena yena vipassanābhinivesena vipassantānaṃ nibbānañca adhimuttānaṃ. Suṭṭhu visuddhaṃ pariññātisamayādisiddhiyā. Tena tenevākārenāti attanādhimuttākārena. Idāni taṃ taṃ ākāraṃ upamāya saddhiṃ yojetvā dassetuṃ ‘‘yathā hī’’tiādi āraddhaṃ. Taṃ suviññeyyameva.
谓因何因缘出世悟得者，即以触、六处等诸禅修门户，为各自所精进观而得入灭之境。谨慎清净，圆了正了见之时成就者。谓‘以何因缘’，即谓以自本身精进因缘。现在本次以彼彼不同相状，彼此联结作比喻示现，谓如是等已发起。盖此理应清净如是圭臬而知晓，极为应当鉴别理解。
Idanti nagaropamaṃ. Taṃ sallakkhitanti kiṃsukopamadīpitaṃ atthajātaṃ sace sallakkhitaṃ. Assa bhikkhuno. Dhammadesanatthanti yathāsallakkhitassa atthassa vasena laddhavisesassa upabrūhanāya. Tassevatthassāti tassa dassanavisuddhisaṅkhātassa atthassa. Corāsaṅkā na honti majjhimadesarajjassa pasannabhāvato. Tipurisubbedhānīti ubbedhena tipurisappamāṇāni nānābhittivicittāni thambhānaṃ upari vividhamālākammādivicittadhanurākāralakkhitāni manoramāni. Tenāha ‘‘nagarassa alaṅkārattha’’nti. Nagaradvārassa thirabhāvāpādanavasena ṭhapetabbattā vuttaṃ ‘‘coranivāraṇatthānipi hontiyevā’’ti. Piṭṭhasaṅghātassāti dvārabāhassa. ‘‘Ime āvāsikā, ime āgantukā, tatthāpi ca imehi nagarassa nagarasāmikassa ca attho. Imesaṃ vasena anattho siyā’’ti jānanañāṇasaṅkhātena paṇḍiccena samannāgato. Aññātanivāraṇe paṭubhāvasaṅkhātena veyyattiyena samannāgato. Ṭhānuppattikapaññāsaṅkhātāyāti tasmiṃ tasmiṃ atthakicce taṅkhaṇuppajjanakapaṭibhānasaṅkhātāya.
这乃城池喻。所谓城池喻者，若有标示，对其所标处如芦荻般明确，且实有其义，方称标示。此谓比库。旨在阐明法义，依标示之详实意义加以扩绎。所谓其义，即此见解明净、称为示现纯洁之义。中道贵净雅正，不存偷盗疑虑。所谓三城之分，一谓以城池屋宇之区别，三城大小不同，各分为垣墙与城门等诸多部件，外形美丽。因是说“为城池装饰”。城门以坚固之肢体为支撑，故称坚固。又言虽有居民与外来者，但二者皆与此城池主人利益相关。依智者明知，彼二者共生关系不可损害。亦具防范外敌之智慧与策略。此所言乃于各义事中，因明白城池诸相而生于内心之明了理解。
Raññā āyutto niyojito rājāyutto, tattha tattha rañño kātabbakicce ṭhapitapuriso. Katipāheyevāti katipayadivaseyeva akiccakaraṇena tassa ṭhānaṃ vibbhamo jātoti katvā vuttaṃ – ‘‘sabbāni vinicchayaṭṭhānādīni hāretvā’’ti.
国王之侍卫及王令之差使皆置于司令官之下。其间常有数日，或数日之间因无事而有闲暇，因此该司令部职务有所空缺。故言“依次撤除其全部详情要素”。
Sīsamassa chindāhīti sīsabhūtaṃ uttamaṅgaṭṭhāniyaṃ tattha tassa rājakiccaṃ chindāti attho. Aññathā tassa pākatike atthe gayhamāne pāṇātipāto āṇatto nāma siyā. Na hi cakkavattirājā tādisaṃ āṇāpeti, aññesampi tato nivārakattā. Atha vā chindāhīti mama āṇāya assa sīsaṃ chindanto viya attānaṃ dassehi, evaṃ so tatthovādapaṭikarattapatto odameyyāti, tathā ceva upari paṭipatti āgatā. Tatthāti etasmiṃ paccantimanagare.
割首谓割首而成首之部位，即上肢之首端也。此处谓国王职务之割除。否则，若于国母之意意义上，谓杀生乃禁业。然转轮圣王不行此等杀业，亦阻遏诸他杀业。又或割首意者，如自我割首般自残自杀，示自我断绝，彼亦不接纳此说，故有以上解说。此处指彼后城。
Uppannenāti samathakammaṭṭhāne uppannena.
所谓已生者，即已现起于止息之业处内者。
Tassevāti sakkāyasaṅkhātassa nagarassa ‘‘dvārānī’’ti vuttānīti ānetvā sambandho. ‘‘Sīghaṃ dūtayuga’’nti vuttāti yojanā. Hadayavatthurūpassa majjhe siṅghāṭakabhāvena gahitattā ‘‘hadayavatthussa nissayabhūtānaṃ mahābhūtāna’’nti vuttaṃ. Yadi evaṃ vatthurūpameva gahetabbaṃ, tadevettha aggahetvā kasmā mahābhūtaggahaṇanti āha ‘‘vatthurūpassa hī’’tiādi. Yādisoti sammādiṭṭhiādīnaṃ vasena yādiso eva pubbe āgatavipassanāmaggo. ‘‘Ayampi aṭṭhaṅgasamannāgatattā tādiso evā’’ti vatvā ariyamaggo ‘‘yathāgatamaggo’’ti vutto. Idaṃ tāvetthāti ettha etasmiṃ sutte dhammadesanatthaṃ ābhatāya yathāvuttaupamāya idaṃ saṃsandanaṃ.
是谓其意，连带于具形身形之城池之“二门”等名称。谓迅速报信之双节长鞭以测量距离谓“路程”。以心为根基，形如铠甲者，谓“心根所依之四大元素”。若仅取元素而不取其形态之故，为何称取元素，故谓“谓元素者乃形”。谓该元素性质符合正见等，且本来即为先前所观察之路径。乃谓八正道之成就亦如是。谓此圣道为“真正之道”。此事及如法教义阐示，乃依据所述比喻而为引申说明。
Idaṃ saṃsandananti idāni vakkhamānaṃ upamāya saṃsandanaṃ. Nagarasāmiupamā pañcakkhandhavasena dassanavisuddhipattaṃ khīṇāsavaṃ dassetuṃ ābhatā. Siṅghāṭakūpamā catumahābhūtavasena dassanavisuddhipattaṃ khīṇāsavaṃ dassetuṃ ābhatāti yojanā. ‘‘Catusaccameva kathita’’nti vatvā tāni saccāni niddhāretvā dassetuṃ ‘‘sakalenapi hī’’tiādi vuttaṃ. Idha nagarasambhāro chadvārādayo. Tena hi chaphassāyatanādayo upamitā. Te pana dukkhasaccapariyāpannāti vuttaṃ ‘‘nagarasambhārena dukkhasaccameva kathita’’nti.
谓此为比喻，现今由语述之比喻引申而成。而就城主人之比方，以五蕴为体，示于觉净之境界，显现已断尽漏证果。以披甲比遍大元素，示于觉净果，显现已断尽漏证之果。谓“四圣谛已被完整转述”并予示现。诸圣谛显现，示鉴诸如“皆综合整体”等语句。此中城堡建筑，以六门为首。故依六触识根六处比拟。诸法皆已遍达苦谛，故谓“以城堡总和喻苦谛”以示明真理。
Kiṃsukopamasuttavaṇṇanā niṭṭhitā. · 紧叔迦譬喻经义疏完毕。
9. Vīṇopamasuttavaṇṇanā9. 琴喻经注释
§246
246.Bhikkhussa vā bhikkhuniyā vāti kāmaṃ pāḷiyaṃ parisādvayameva gahitaṃ, sesaparisānaṃ pana tadaññesampi devamanussānanti sabbasādhāraṇovāyaṃ dhammasaṅgahoti imamatthaṃ upamāpubbakaṃ katvā dassetuṃ ‘‘yathā nāmā’’tiādi āraddhaṃ. Yajantoti dadanto. Vinditabboti laddhabbo, adhigantabboti attho.
关于比库或比库尼所产生的欲望，是由两类场所所摄受，但除此外的众多从众，也是众生，因此在此教法中称为一般的众。这是用比喻显示其意思，开始于「如其名」等语。"Yajanto"指给予，"vinditabbo"是应当获得，"adhigantabbo"是义理的意思。
Chandoti taṇhāchando. Tenāha – ‘‘dubbalataṇhā so rañjetuṃ na sakkotī’’ti. Pubbuppattikā ekasmiṃ ārammaṇe paṭhamaṃ uppannā. Sā hi anāsevanattā mandā. Soti chando. Rañjetuṃ na sakkoti laddhāsevanattā. Doso nāma cittadūsanattā. Tānīti daṇḍādānādīni. Tammūlakāti lobhamūlakā tāva māyāsāṭheyyamānātimānadiṭṭhicāpalādayo, dosamūlakā upanāhamakkhapalāsaissāmacchariyathambhasārambhādayo, mohamūlakā ahirika-anottappa-thinamiddhavicikicchuddhacca-viparītamanasikārādayo, saṃkilesadhammā gahitāva honti taṃmūlakattā. Yasmā pana sabbepi saṃkilesadhammā dvādasākusalacittuppādapariyāpannā eva, tasmā tesampettha gahitabhāvaṃ dassetuṃ ‘‘chando rāgoti vā’’ti vuttaṃ.
「Chando」即渴爱之欲。以此谓：“贫弱之渴爱不能使人欢悦。”此渴爱最初于某一法门中初次生起者为迟迟不满足者。"Soti"是渴爱，但因不能欢悦而无法得到满足。"Doso"即心之污染。此处包括因受斥责等而生的内心不善，贪欲为贪之根本，含有狡诈、诈诳、过度贪求及对见邪不定等；瞋恚为瞋之根本，表现为轻蔑、怨恨、嘲讽、嗔怒、轻视等；痴为痴之根本，具有无耻、不羞、懒惰、疑惑、错误反向的心态。所有这些不净法由根本分别而起。因为诸不净法皆由十二不善心产生，故此处解说“渴爱即嗔恨”已被阐明。
Bhāyitabbaṭṭhena sabhayo. Bheravaṭṭhena sappaṭibhayo. Kusalapakkhassa vikkhambhanaṭṭhena sakaṇṭako. Kusalaanavajjadhammehi duravagāhaṭṭhena sagahano. Bhavasampattibhavanibbānānaṃ appadānabhāvato ummaggo. Duggatigāmimaggattā kummaggo. Iriyanāti vattanā paṭipajjanā. Duggatigāmitāya kileso eva kilesamaggo. Na sakkā sampattibhavaṃ gantuṃ kuto nibbānagamananti adhippāyo.
须生恐怖时为『恐惧』，由威严而起为『威严恐怖』。善法稳固则护持自身。善法之缺乏则为难入。因生死轮回而得现世，进入涅槃者甚少。趋于恶道者，行路艰辛。根本为行为的运作。恶趣之行由烦恼引导。因烦恼，无法进入涅槃。故此认为无法渡至涅槃，这就是主要的错误见解。
Asubhāvajjanādīhīti ādi-saddena aniccamanasikārādīnampi saṅgaho daṭṭhabbo. Cittaṃ nivattati sarāgacittaṃ na uppajjati paṭipakkhamanasikārena vinoditattā. Majjhattārammaṇeti aññāṇupekkhaṭṭhāniye ārammaṇe. Uddesa…pe… āvajjantassāti uddisāpanavasena uddesaṃ, paripucchāpanavasena paripucchaṃ, garūnaṃ santike vasanavasena garuvāsaṃ āvajjantassa. Cittanti gambhīrañāṇacariya-paccavekkhaṇa-paññavanta-puggalasevanavasena tadadhimuttisiddhiyā aññāṇacittaṃ nivattati.
由「污秽之杂乱」等词汇，观察可见无常观照等也是归纳其中。心由其所染而回转，不生贪欲之心，因反向观照而获解脱。中道境界即指对平等智慧的培养之法。此后续文为说明：用说明、质询、尊者临近的示现、亲近那些具有深厚智慧、具备观察、审慎智慧的行者，能够使觉知心（非智慧心）回转。
Yathā ‘‘pujjabhavaphalaṃ puñña’’nti vuttaṃ ‘‘evamidaṃ puññaṃ pavaḍḍhatī’’ti (dī. ni. 3.80), evaṃ kiṭṭhasambhavattā ‘‘kiṭṭha’’nti vuttanti āha ‘‘kiṭṭhanti kiṭṭhaṭṭhāne uppannasassa’’nti.
如经文所说『敬礼产生福报』，亦言『如此福报增长』。同理，粗劣因缘产生粗劣果报，谓之『粗劣』，对此说法是指『质劣的事物来自粗劣的根源』。
Ghaṭāti siṅgayugaṃ idhādhippetanti āha ‘‘dvinnaṃ siṅgānaṃ antare’’ti. Ghaṭāti goṇādīnaṃ siṅgantaraṭṭhassa samaññāti vadanti. Nāsārajjuketi nāsārajjupātaṭṭhāne.
「Ghaṭa」指牛角之属，此处所说为“二牛角之间”的意思。又称「Ghaṭa」为群聚动物角的链接处。Nāsārajjuketi指的是鼻梁部位，即鼻梁隆起的所在。
Dameti puthuttārammaṇato nivāreti. Nanti cittaṃ. Yaṃ suttaṃ subhāsitaṃ mayā. Tadassāti tadā assa bhikkhuno. Ārammaṇeti kammaṭṭhānārammaṇe.
「提摩提」者，断除诸根缘。是心不安。世尊所说善言，即彼比库当时所具足者。所谓「缘者」，即修行处之缘也。
Sudujitanti nibbisevanabhāvakaraṇena jitaṃ. Sutajjitanti suṭṭhu dūrakaraṇena jitaṃ, tathābhūtañca tajjitaṃ nāma hotīti tathā vuttaṃ. Gocarajjhattanti ajjhattabhūto gocaro. Kammaṭṭhānārammaṇañhi bahiddhārūpādiārammaṇavidhuratāya ajjhattanti vuccati. Samatho anurakkhaṇaṃ etassāti samathānurakkhaṇaṃ. Yathā indriyasaṃvarasīlaṃ samathānurakkhaṇaṃ hoti, tathā kathitanti attho. Yathā hi indriyasaṃvarasīlaṃ samathassa paccayo, evaṃ samathopi tassa paccayoti.
「苏杜吉他」者，依止涅槃之住而胜利。 「苏塔吉他」者，依正见而胜利，亦即如实胜利，故名如是。 「拘佳拉」者，是内境也，是内境称为境界。修行处之缘，因其包括内外事诸色缘，故定称为内境。 「三摩他护持」即定之护持也。譬如根尘调伏之戒，乃三摩他护持。如彼于根尘调伏乃定所依，三摩他亦然，故言如是。
Vādiyamānāya vīṇāya. Cittaṃ rañjetīti rajjanena. Avissajjanīyatāya cittaṃ bandhatīti bandhanīyo. Veṭṭhaketi tantīnaṃ āsajjanaveṭṭhake. Koṇanti kavaṇato vīṇāya saddakaraṇato koṇanti laddhanāmaṃ dārudaṇḍaṃ siṅgādīsu yena kenaci kataṃ ghaṭikaṃ. Tenāha ‘‘caturassaṃ sāradaṇḍaka’’nti.
譬喻为琴之弦。愉悦心者称为弦主。为不松弛而紧系心者称为束缚者。 「弦主」即弦之共鸣者。 「角」者，由琴弦所制角度，为调弦之工具。所谓「角」即用木杖、琴拨等所制之工具，谓之「节制四弦之杖」也。
Yasmā so rājā rājamahāmatto vā saddaṃ yathāsabhāvato na aññāsi, tasmiṃ tassa ajānanākārameva dassetuṃ ‘‘saddaṃ passissāmī’’tiādi vuttaṃ.
因为彼为王或大臣者，未能如其本性知晓声音，故为彼显现不知之造作，故语「当见声音」等以喻。
Asatī kirāyanti pāḷiyaṃ liṅgavipallāsena vuttanti yathāliṅgameva vadanto ‘‘asā’’ti āha. ‘‘Asatīti lāmakādhivacana’’nti vatvā tattha payogaṃ dassetuṃ ‘‘asā lokitthiyo nāmā’’ti vuttaṃ, loke itthiyo nāma asatiyoti attho, tattha kāraṇamāha ‘‘velā tāsaṃ na vijjatī’’ti. Pakatiyā loke jeṭṭhabhātā kaniṭṭhabhātā mātulotiādikā velā mariyādā tāsaṃ na vijjati. Kasmā? Sārattā ca pagabbā ca sabbesampi sambhogavasena viniyogaṃ gacchanti. Kathaṃ? Sikhī sabbaghaso yathā. Tenevāha –
「不实」谓以语音变异表达，语中以「阿萨」喻音。所谓「不实」者乃隐语也。此处作证用语者云「阿萨为俗称女性」，于世中女性名「不实」，谓其时节不定。俗世中有兄长与弟弟、姑妈等亲属之别，时法非定也。因何故？因父母兄弟皆乐用相欢合，譬如蜂巢。于是曰：
‘‘Sabbā nadī vaṅkagatī, sabbe kaṭṭhamayā vanā;
「诸水流皆蜿蜒，诸林皆木所成；
Sabbitthiyo kare pāpaṃ, labhamāne nivātake’’ti. (jā. 2.21.308);
贪欲者作恶，获得时如落入黑暗之中。
Aññampi tantibaddhaṃ caturassaambaṇavāditādīni. Vīṇā viya pañcakkhandhā anekadhammasamūhabhāvato. Rājā viya yogāvacaro tappaṭibaddhadhammagavesakattā. Assāti yogāvacarassa.
还有其他，如被缚的四重议论者等。如琴弦之类，五蕴因集多法而纷繁。王者如修行者，追寻真实法理者。此为修行者之义。
Nirayādito aññasmimpi gati-saddo vattati. Tato visesanatthaṃ ‘‘gatigatī’’ti vuttaṃ ‘‘dukkhadukkhaṃ, rūparūpa’’nti ca yathā, gatisaññitaṃ pavattiṭṭhānanti attho. Tenāha – ‘‘etthantare saṃsarati vattatī’’ti. Sañjāyanapadeso eva gatīti sañjātigati.
地狱等他趣亦有名称。为区别其义，称为『去处』，如『乐苦难』，『色非色』等，此即『去处』所指的生、住、异、灭。故说：『彼处他处轮转』。由起名之所为即为去处，具体名曰生趣。
Taṃ pana gatiṃ sattānaṃ saṃvegavatthubhūtassa paccakkhassa gabbhāsayassa vasena dassetuṃ ‘‘ayamassa kāyo’’tiādi vuttaṃ. Rūpadhammassa salakkhaṇaṃ gati niṭṭhā, tato paraṃ aññaṃ kiñci natthīti salakkhaṇagati. Abhāvo accantābhāvo. Santānavicchedo vibhavagati taṃniṭṭhānabhāvā. Bhedoti khaṇanirodho, idhāpi taṃniṭṭhānatāyeva pariyāyo. Yāva bhavaggāti yāva sabbabhavaggā. Salakkhaṇavibhavagatibhedagatiyo ‘‘eseva nayo’’ti imināva pakāsitāti na gahitā. Tassa khīṇāsavassa na hoti aggamaggena samucchinnattā.
至于众生之去处，乃因急迫之因缘及胎藏受业显现，故言『此身是彼所成』等。色法之显著特征为去、住，去之后则无他法，故谓特征之去处。无为界为极端无为境界。世间系断为分解去处与住处。异为一瞬断灭，此处亦同，去处之断灭即异。由生有至生有毕竟，特征与分解及去处变化者，未详述为以此为正法导引。已灭尽者无初进境不存。
Sīlaṃkathitaṃ rūpādīsu chandādinivāraṇassa kathitattā. Majjhe samādhibhāvanā kathitā ‘‘ajjhattameva santiṭṭhati…pe… samādhiyatī’’ti jotitattā. Pariyosāne ca nibbānaṃ kathitaṃ ‘‘yampissa…pe… na hotī’’ti vacanato.
戒律论及色等为断除欲障之法。中间则论禅定修习，云『唯内住…禅定成就』之理。结尾则讲涅槃，云『至于彼无彼故』之语。
Vīṇopamasuttavaṇṇanā niṭṭhitā. · 琴喻经注释完毕。
10. Chappāṇakopamasuttavaṇṇanā10. 六生物喻经注释
§247
247.Vaṇasarīroti vaṇitasarīro. Pakkattāti kuthitattā. Saradaṇḍesu sarasamaññāti kaṇḍa-saddo sarapariyāyoti āha – ‘‘saravananti kaṇḍavana’’nti. Arugatto…pe… veditabbo guṇasarīrassa khaṇḍachiddasīlādīhi heṭṭhā majjhe uparibhāge ca bhedavisamacchinnavikāradosattā. Ettha kusā ‘‘kaṇṭakā’’ti adhippetā kaṇṭakasadisattā, kusatiṇānaṃ eva vā vuttākārapadeso ‘‘kusakaṇṭako’’ti vutto.
247. 『婉体身』即柔软之身。 『破坏』即损坏之意。『声杖』中称『分枝声』即菌状环绕声。谓之『菌林』也。『未净』……应知此为教义中虽断但未净之性质。俱有断续相，位于下、中、上三处变化连绵而不绝。此中『荆棘』谓荆棘状之断杂不净物，俗称『荆棘』，其语音形态称为『荆棘』。
Gāmavāsīnaṃ vijjhanaṭṭhenāti nārahova hutvā tesaṃ kārānaṃ paṭiggahaṇavasena pīḷanaṭṭhena.
乡居众生于识性之地，譬如人尚未成佛，是彼等诸行作为的承受处，为苦恼之所。
Pakkhinti hatthiliṅgasakuṇaṃ. Tassa kira hatthisoṇḍasadisaṃ mukhaṃ, tasmā ‘‘hatthisoṇḍasakuṇa’’nti vuttaṃ. Vissajjeyyāti rajjuyā yathābaddhaṃ eva vissajjeyya.
翼乃象鼻状枝叶。其象鼻似之口故称“象鼻枝叶”。‘释放’者，如绳索束缚者，解除其缚而放之。
Bhogehīti attano sarīrabhogehi. Maṇḍalaṃ bandhitvāti yathā sarīraṃ maṇḍalākārena tiṭṭhati, evaṃ katvā. Supissāmīti niddaṃ okkamissāmi. Ḍetukāmoti uppatitukāmo. Disā disanti disato disaṃ.
享乐者是自身身体的快乐。‘结成圆圈’，如身体形成圆环般存在，亦作此比喻。‘安睡’者，谓将入睡。“欲生起”者，谓欲欲生起。各方向方位，称为方向。
Cha pāṇakā viya cha āyatanāni nānajjhāsayattā, nānajjhāsayatā ca nesaṃ nānāvisayaninnatāya daṭṭhabbā. Daḷharajju viya taṇhā tesaṃ bandhanato. Majjhe gaṇṭhi viya avijjā bandhanassa dubbinimmocanahetuto. Ārammaṇaṃ balavaṃ hoti manuññabhāvena ceva tattha taṇhābhinivesassa daḷhabhāvena ca.
如六根，相互异处，因诸根中不同对象的异质性而有不同的境界。烦恼如坚绳，因其缠缚牵勒。愚痴如脖子中的结，不易解脱。缘起强盛，依赖于众生心性，同时亦因欲爱固着之坚韧。
Sarikkhakena vā upamāya āharaṇapakkhe. Appanāti saṃsandanā. Pāḷiyaṃyeva appitā upamā ‘‘evameva kho’’tiādinā. Rūpacittādivisamaninnattā cakkhussa visamajjhāsayatā. Esa nayo sesesupi.
用细线之类作比喻，在取得之时称为“接触”。巴利语中有“连接”之意，“如此”等词类释义。色心等异质交错，眼根中感知反差。此理亦适用于其他法。
Kaṇṇacchiddakūpaketi kaṇṇacchiddasaññite āvāṭe. Tassāti sotassa. Paccayo hotīti upanissayo hoti tena vinā saddaggahaṇassa abhāvato. ‘‘Ajaṭākāsopi vaṭṭati evā’’ti vatvā tassa paccayabhāvaṃ dassetuṃ ‘‘antoleṇasmi’’ntiādi vuttaṃ. Dhātuparamparā ghaṭṭentoti bhūtaparamparāsaṅghaṭṭento.
“耳膜护罩”即称为耳膜。此者为耳之。谓缘起者即依缘者，若无依缘则无闻声之接收。言“无结缔空间亦运转”等，说明其缘起。五大元素相续，谓为诸存在相续。
Evaṃ santeti evaṃ bhūtaparamparāvasena sadde sotapathamāgacchante. Sampattagocaratā hoti sotassa. Ghānādīnaṃ viya ‘‘dūre saddo’’ti jānanaṃ na sambhaveyya sampattagāhibhāvato. Tathā tathā jānanākāro hoti manoviññāṇassa gahaṇākāravisesato. Sotaviññāṇappavatti pana ubhayattha samānāva. Dūre ṭhitopi saddo tādise ṭhāne paṭighosādīnaṃ paccayo hoti ayokanto viya ayocalanassāti daṭṭhabbaṃ. Dhammatāti dhammasabhāvo, saddassa so sabhāvoti attho. Tato tato savanaṃ hoti ākāsasaññitassa upanissayassa labbhanato. Yadi pana sotaṃ sampattagāhī siyā, cittasamuṭṭhānasaddo sotaviññāṇassa ārammaṇapaccayo na siyā. Paṭṭhāne ca avisesena ‘‘saddāyatanaṃ sotaviññāṇassa ārammaṇapaccayena paccayo’’ti vutto, bahiddhā ca cittajassa saddassa sambhavo natthi. Atha vā cittajo saddo dhātuparamparāya sotapasādaṃ ghaṭṭeti, na so cittajo saddo, yo paramparāya pavatto. Utujo hi so, tasmā yathuppanno saddo, tattha ṭhitova sotapasādassa āpāthaṃ āgacchatīti niṭṭhamettha gantabbaṃ. Tena vuttaṃ ‘‘asampattagocarameveta’’nti.
如此所闻，此乃依般传承音声而得的初果：须陀洹。善于领悟耳境之所缘，正如浓密云块一般，谓“远处之声”，若无深入体识，便无法知晓。此知见依心识的深秘状态而有不同形态。耳识的产生两方面都具备，虽远离声音所处之处，声音仍成为阻碍等因，如同不离不弃般必须观察。所谓法者即法体，是指声音之体。当此时各有听闻，因缘依止于空间想。然如声音为深入领悟之耳识之所缘若具备，心之所起声非其缘也。论中未特指观察点，仅说“声音处为耳识产生之缘”，外离心之声音缘起不存在。或有说心生之声由界续传承故发生声响，并非心生声乃界续传声。故为提醒说，声音即实所得，因何处立据，声音之本源方得显现，故此结论已远矣。故有言“此声仅为凡境”，至此宜了解。
Tadā ekaggacittataṃ āpajjati parissayānaṃ abhāvato. Nāsacchiddasaṅkhātaākāsasannissaye vattanato ghānaṃ ākāsajjhāsayaṃ vuttaṃ. Vātena vinā gandhagahaṇassa asambhavato vātūpanissayagandhagocaraṃ. Tenāha ‘‘tathā hī’’tiādi.
当时由于一心不散，失去障碍，终于生起专注。如同无数隔断的空间依存而有，谓云块称为空中所藏。如无风则难以有气味的存在，此亦依风传布气味所缘。故称“确然如是”等语。
Gāmato laddhabbaṃ āhāraṃ gāmaṃ, tanninnatāya gāmajjhāsayatā vuttā. Tathā hi jīvitanimittaṃ raso jīvitaṃ, tasmiṃ ninnatāya taṃ avhāyatīti jivhā. Na sakkā kheḷena atemitassa rasaṃ jānituṃ, tasmā āposannissitarasārammaṇā jivhāti.
乡村所获之食，其乡村的本分和乡村空间相应。生命的缘起是味，生命为所体验之味，舌因无本无味故称此味为生命。此味非戏耍所能知，故以水为所附，称生命。
Āmakasusānato bahi. Upādiṇṇakajjhāsayoti upādiṇṇakaninno. Kāyapasādasannissayabhūtāya pathaviyā phoṭṭhabbārammaṇe ghaṭite eva tattha viññāṇuppatti, na aññathāti vuttaṃ ‘‘pathavīsannissitaphoṭṭhabbārammaṇo’’ti. Tathā hītiādi kāyassa upādiṇṇakajjhāsayatāya sādhakaṃ . Ajjhattikabāhirāti ajjhattikā bāhirā vā. Assāti kāyassa. Susanthatassātiādi tassa pathaviyā paccayabhāvadassanaṃ.
由外界紧密相连之缘，谓執取体所依。因身体依感缘相而发识，非他有，此谓“依土地感缘发识”。又言“身体紧连感缘”为因。内外所依，身体为之。此为身依之有，云云诸见。
Nānajjhāsayoti nānārammaṇaninno. Tena manassa makkaṭassa viya anavaṭṭhitataṃ dasseti. Tenāha ‘‘diṭṭhapubbepī’’tiādi. Mūlabhavaṅgaggahaṇena piṭṭhibhavaṅgaṃ nivatteti. Assāti manassa. Evaṃ kiriyamayaṃ viññāṇaṃ daṭṭhabbaṃ. Nānattanti bhedo.
多样感缘之所依，示意如猴子心之无定。故有“前见不变”等言。以根本世间相续涵盖世间相续，依此谓心。由此应见此功能性的识。有异者谓之差别。
Yathārucippavattiyā nivāraṇavasena baddhānaṃ. Nibbisevanabhāvanti lolatāsaṅkhātaparipphandassa abhāvaṃ. Nākaḍḍhatīti savisaye rūpārammaṇe cittasantānaṃ, taṃsamaṅginaṃ vā puggalaṃ nākaḍḍhati. Pubbabhāgavipassanāva kathitā āyatanamukhena ‘‘evañhi vo, bhikkhave, sikkhitabba’’nti vuttattā.
如同因烦恼所缚而束缚，断灭之境即无希冀之态。所谓断灭即指于色境，心识不执着，不为缚者缚于其身。前分的内观法说，以六处为前行基础，故言“如是，应当修习”，此意明示。
Chappāṇakopamasuttavaṇṇanā niṭṭhitā. · 六生物喻经注释完毕。
11. Yavakalāpisuttavaṇṇanā11. 麦束经注释
§248
248.Yavapuñjo suparipakkayavasamudāyo. Kājahatthāti daṇḍahatthā. Potheyyunti yathā yavasaṅkhātaṃ dhaññaṃ vaṇṭato muccati, evaṃ potheyyuṃ. Yave sāvetvāti yavasīsato yave pothanena mocetvā vivecetvā.
二百四十八。被谷物聚合之成熟之状态所成生的聚合。柯伽哈他（Kājahatthā）者，即树干之手。就如同谷子成熟后脱穗，脱落而被收获一样，亦是如此能被收获。由“被谷粒制约”意谓“因谷粒之缘而释放、区分”。
Catumahāpatho viya cha āyatanāni ārammaṇadaṇḍakehi hananaṭṭhānattā. Yavakalāpī viya satto tehi haññamānattā. Cha byābhaṅgiyo viya sabhāvato chadhāpi paccekaṃ iṭṭhāniṭṭhamajjhattavasena aṭṭhārasa ārammaṇāni yavakalāpaṭṭhāniyassa sattassa hananato. Bhavapatthanāya aparāparuppattiṃ sandhāya ‘‘bhavapatthanā kilesā’’ti bahuvacananiddeso. Bhavapatthanā ca tassa paccayabhūtā kilesā cāti bhavapatthanākilesāti evaṃ vā ettha attho daṭṭhabbo. Yasmā sattānaṃ vaṭṭadukkhaṃ nāma sabbampi taṃ bhavapatthanāmūlakaṃ, tasmā vuttaṃ ‘‘evaṃ sattā’’tiādi. Bhavapatthanakilesāti ca bhavapatthanāmūlakaṃ kilesaṃ.
如同四大之路径，六处为观境之缘和制裁者。犹如穗轴缠绕聚合的存在正被摧毁般。六种破坏，按本性分别分别相应地、有时居中、有时偏侧，有十八种观境，如同穗轴的枝条。说起生存之根基即“生存之根烦恼”，多数使用复数指称。生存之根亦是其所依赖之烦恼，故此生存根烦恼为其义。因众生受轮回苦难，一切皆源于生存之根，因此有言“如是众生”等。生存根烦恼即依生存根本而生的烦恼。
Bhummanti samīpatthe bhummaṃ. Tenāha ‘‘sudhammāya dvāre’’ti. Na katanti dukkhuppādanaṃ na kataṃ. Navagūthasūkaraṃ viyāti navagūthabhakkhasūkaraṃ viya. Cittenevāti yo bajjhati, tassa citteneva . Tasmāti yasmā vepacittibandhanassa bandhanamuccanaṃ viya, tasmā ‘‘vepacittibandhana’’nti vuttaṃ. Ñāṇamokkhaṃ bandhananti ñāṇena muccanaṃ bandhanaṃ.
于地时，即称为地。故云“通达正法之门”。未为造成苦，亦未成已成。比作新啮食之猪，犹如新鲜嫩食之猪。所谓“唯心”，即专注之处。故因解脱疑虑束缚，故称为“疑虑束缚”。解禁系缚以智解脱之，即以智慧解脱系缚。
Maññamānoti parikappitataṇhāvasena ‘‘etaṃ mamā’’ti, diṭṭhivasena ‘‘eso me attā’’ti, mānavasena ‘‘esohamasmī’’ti maññanto. Khandhavinimuttassa maññamānavatthuno abhāvā ‘‘khandhe maññanto’’ti vuttaṃ. Etanti ‘‘mārassā’’ti etaṃ sāmivacanaṃ. Kilesamārena baddhoti kilesamārena teneva kilesabandhanena baddho. Muttoti etthāpi eseva nayo.
执我即因执着渴爱而生“这是我的”，执见即以见解“此是我身”，人我执即“这就是我”。由此有说法在离蕴解脱中“执为蕴”等，谓无此执着即无所执。此为魔王之语，此魔即执烦恼之缚。解脱乃此魔缚之解。此处“解脱”亦如同所说。
Taṇhāmaññanāya sati diṭṭhimānamaññanānaṃ pasaṅgo eva natthīti yathā ‘‘asmī’’ti padena diṭṭhimānamaññanā vuttā honti, evaṃ taṇhāmaññitāpīti vuttaṃ ‘‘asmīti padena taṇhāmaññitaṃ vutta’’nti. Ayamahamasmīti padena diṭṭhimaññitanti etarahi labbhamānadiṭṭhivatthuvaseneva. Bhavissanti anāgatadiṭṭhivatthuparikappanavaseneva diṭṭhimaññitaṃ. Yebhuyyena hi anāgatāliṅganā sassatadiṭṭhi. Ucchedavasena diṭṭhimaññitamevāti ānetvā sambandho. Rūpītiādīni padāni. Sassatassevāti sassatagāhasseva pabhedadīpanāni. Yasmā maññitaṃ ābādhavasena rogo, antodosavasena gaṇḍo, aṅganikantavasena sallaṃ, tasmā imehi taṇhādīhi kilesehi pākaṭacalanavasena iñjanti ceva, apākaṭasañcalanavasena phandanti ca. Papañcitaṃ saṃsāre cirāyanaṃ daṭṭhabbaṃ, khandhasantānassa vā vitthāraṇaṃ. Pamattākārappattā mucchanākārappattā. Tesanti taṇhādiṭṭhikilesānaṃ. Ākāradassanatthanti pavattiākāradassanatthaṃ.
对渴爱的执着，与对于有见执着相依相招连，犹如“我就是”之见执一般，因此称为渴爱执着。如“我是我”的见执则是见执现象，是未来可能出现的见执之缘。因未来有常见之类印记，故有执着之存在。与“断灭见相似”的即执着之现象。此中含“色”等诸词。所谓“常见”是指出现对常有执着的分辨。因执着如病痛、肿块、伤处等，故以这些烦恼之明显与不明显动摇分别说它们，有的受伤有的肿胀。千万劫生死轮回之妄念扩张应当察觉，亦当觉察蕴法不断错乱。如失念所致的放逸与舍念所致之厌弃，这些均属于渴爱见烦恼。所谓相由现起即因果显现之相应现起。
Māno nāma ‘‘seyyohamasmī’’tiādinā majjanākārappavatti. Taṇhāya sampayuttamānavasenāti kasmā vuttaṃ? Nanu sabbo māno taṇhāsampayutto? Sati hi byabhicāre visesanaṃ icchitabbanti. Saccametaṃ, taṇhā pana atthi mānassa paccayabhūtā, atthi mānassa appaccayabhūtā, yato māno aniyato vuccati. Tathā hi paṭṭhāne ‘‘saṃyojanaṃ dhammaṃ paṭicca saṃyojano dhammo uppajjati hetupaccayā’’ti ettha saṃyojanāni saṃyojanehi yathālābhaṃ yojetvā dassitayojanāya ‘‘kāmarāgasaṃyojanaṃ paṭicca mānasaṃyojanaṃ avijjāsaṃyojana’’nti vatvā ‘‘kāmarāgasaṃyojanaṃ paṭicca avijjāsaṃyojana’’nti, ‘‘mānasaṃyojanaṃ paṭicca bhavarāgasaṃyojanaṃ avijjāsaṃyojana’’nti ca vatvā ‘‘bhavarāgasaṃyojanaṃ paṭicca avijjāsaṃyojana’’nti vuttaṃ. Ettha ca kāmarāgabhavarāgasaṃyojanehi mānassa aniyatabhāvo pakāsito. Tattha yā taṇhā balavatī, taṃ sandhāya idaṃ vuttaṃ ‘‘taṇhāya sampayuttamānavasenā’’ti. Balavataṇhāsampayutto hi māno sayampi balavā hutvā asmīti savisesaṃ majjanavasena pavattatīti.
骄慢即“我最是我”的沉浮相起。问为何说骄慢与渴爱相连？岂非所有骄慢均与渴爱相续？诚然，正念突破时有特别欲念现起。事实如此，渴爱之所以与骄慢相关，非无因缘，因骄慢常为不确定所起。正如论释所说“依缘起作用成立之连锁现象”，此处连锁之中相互连接者，称作“欲爱缠”，“骄慢缠”，“无明缠”等，彼此依存并以成因相续下去。此处以欲爱缠和生存爱缠揭示骄慢作为不稳之表现。因欲爱缠生机强烈，故说“与渴爱相连的骄慢”。骄慢因其亦生起强烈故以“我执”特有之沉溺相表现。
Diṭṭhivasenāti mānamūlakadiṭṭhivasena. ‘‘Seyyohamasmī’’tiādinā hi bahulamānupetassa puggalassa rūpādīsu ekaṃ uddissa ayamahamasmīti diṭṭhiyā uppannāya mānassa appahīnattā mānopi tattha tattheva uppajjati. Iti mānamūlakaṃ diṭṭhiṃ sandhāyāha ‘‘ayamahamasmīti diṭṭhivasena vutta’’nti. Codako pana imamatthaṃ ajānanto anupalabbhamānameva sampayogatthaṃ gahetvā ‘‘nanu cā’’tiādinā codeti. Itaro ‘‘āma natthī’’ti tamatthaṃ sampaṭicchitvā ‘‘mānassa panā’’tiādinā parihāramāha. Tassattho vutto eva.
「Diṭṭhivasena」者，是指根基于我执见的见解。因为对于通常随侍的个体，于形色等诸法有一针对之所，该“我是此者”等观念由见相续而生起，既然此见生起，所生我执亦随之产生。故此，对于根源于我执的见解，注疏说：「以“我是此”等见相续称为我执根本的见解」。而提问者不明其理，仅执未见我执之「无我执」所对应，便以「莫非不是？」等语追问；他人则确认其意，答以「确实无此」之语，并以「然则有我执乎？」等语进行辩解，故而此理显明已被阐发。
Yavakalāpisuttavaṇṇanā niṭṭhitā. · 麦束经注释完毕。
Āsīvisavaggavaṇṇanā niṭṭhitā. · 《毒蛇品》注释终了。
Catuttho paṇṇāsako. · 第四个五十篇。
Saḷāyatanasaṃyuttavaṇṇanā niṭṭhitā. · 《六处相应》注释终了。