11. Sotāpattisaṃyuttaṃ · 11. 入流相应义注
11. Sotāpattisaṃyuttaṃ11. 入流相应
1. Veḷudvāravaggo
一、划城门品
1. Cakkavattirājasuttavaṇṇanā1. 转轮王经注释
§997
997. Sotāpattisaṃyuttassa paṭhame kiñcāpīti anuggahagarahaṇesu nipāto. Catunnañhi mahādīpānaṃ issariyādhipaccaṃ rajjaṃ anuggaṇhanto catunnañca apāyānaṃ appahīnabhāvaṃ garahanto satthā ‘‘kiñcāpi, bhikkhave, rājā cakkavattī’’tiādimāha. Tattha catunnaṃ dīpānanti dvisahassadīpaparivārānaṃ catunnaṃ mahādīpānaṃ. Issariyādhipaccanti issarabhāvo issariyaṃ, adhipatibhāvo ādhipaccaṃ, issariyaṃ ādhipaccaṃ etasmiṃ rajje, na chedanabhedananti issariyādhipaccaṃ. Kāretvāti evarūpaṃ rajjaṃ pavattāpetvā. Kiñcāpi, bhikkhave, ariyasāvakoti ettha anuggahapasaṃsāsu nipāto. Piṇḍiyālopena hi yāpanaṃ anuggahanto catunnañca apāyānaṃ pahīnabhāvaṃ pasaṃsanto satthā ‘‘kiñcāpi, bhikkhave, ariyasāvako’’tiādimāha. Tattha nantakānīti anantakāni. Terasahatthopi hi vatthasāṭako dasacchedanato paṭṭhāya nantakanteva saṅkhaṃ gacchati.
第九百九十七章。在初分法中，有“一切随顺把握”的品。此处论及四大洲王辖的国界以及四恶趣境界的消减。世尊说：“比库们啊，有一种说法谓：‘国王即是转轮圣王。’”此“诸大洲”者，谓西南北东四方各属两千诸洲组成的大洲。在此国境中，“王辖”指的是王权的主体、主宰者，即政主、统治者。在此国界内，王辖无分割、无分裂者。“造作”指建立并维持具有此王辖的国度。又云：“比库们，所谓圣弟子也。”此处“一切随顺把握”意指诸法修习得以消除四恶趣的障碍。又云：“比库们，有圣弟子。”关于“nantakāni”，谓无尽无量。十三肘长，六十结绳步测量，绳基便止于无尽之数，是故用“nantakāni”称之。
Aveccappasādenāti acalappasādena. So panāyaṃ pasādo kiṃ eko, anekoti? Ekova, so maggena āgatappasādo. Yesu pana vatthūsu apubbaṃ acarimaṃ ruhati, tesaṃ vasena ‘‘buddhe aveccappasādenā’’tiādinā nayena tidhā vutto. Yasmā ca eko, tasmāva ninnānākaraṇo hoti. Ariyasāvakassa hi buddheyeva pasādo ca pemañca gāravañca mahantaṃ, na dhamme vā saṅghe vā, dhammeyeva vā mahantaṃ , na buddhe vā saṅghe vā, saṅgheyeva vā mahantaṃ, na buddhe vā dhamme vāti etaṃ natthi. Itipi so bhagavātiādīni visuddhimagge vitthāritāneva.
“Aveccappasādena”即“坚定不动的信心”。此坚定信心是唯有一法，而非多法；为通达之道所至得的信心。譬如树木僵硬地向上生长，由此为根基，“以坚定不动的信心归依于佛”由此以三类方式说出。因唯有一，故无旁归之处。圣弟子对佛的信心与爱敬极大，甚于对法、僧及法法等均更为重大，依此无与伦比。此事亦详见《佛说清净道论》等经典所述。
Ariyakantehīti ariyānaṃ kantehi piyehi manāpehi. Pañca hi sīlāni bhavantaragatāpi ariyā na kopenti, evaṃ tesaṃ piyāni. Tāni sandhāyetaṃ vuttaṃ. Akhaṇḍehītiādi sadisavasena vuttaṃ. Mukhavaṭṭiyañhi chinnekadesā pāti khaṇḍāti vuccati, majjhe bhinnā chiddāti, ekasmiṃ padese visabhāgavaṇṇā gāvī sabalāti, nānābinducittā kammāsāti, evameva paṭipāṭiyā ādimhi vā ante vā bhinnaṃ sīlaṃ khaṇḍaṃ nāma, majjhe bhinnaṃ chiddaṃ, yattha katthaci dvinnaṃ vā tiṇṇaṃ vā paṭipāṭiyā bhinnattā sabalaṃ, ekantaraṃ bhinnaṃ kammāsaṃ. Tesaṃ dosānaṃ abhāvena akhaṇḍāditā veditabbā. Bhujissehīti bhujissabhāvakarehi. Viññuppasatthehīti buddhādīhi viññūhi pasaṃsitehi. Aparāmaṭṭhehīti ‘‘idaṃ nāma tayā kataṃ, idaṃ vītikkanta’’nti evaṃ parāmasituṃ asakkuṇeyyehi. Samādhisaṃvattanikehīti appanāsamādhiṃ upacārasamādhiṃ vā saṃvattetuṃ samatthehi.
“Ariyakantehīti”指对圣众中亲爱、敬爱的称呼。五戒者，即诸圣者即使犯戒亦不发怒，悉皆为其所喜爱，故称亲爱。已说明此戒具“不破碎”等特征。谓如面部轮廓有缺毁，称为破碎，胸部中间有缺为破裂，身体某处不完整则称为残缺，依此分别。此为戒律行为形式上或内心上之破坏、缺陷。此处说“五者无破缺”等，是指这些缺点或瑕疵病态应当被破除。掌控此心者称“bhujissehīti”，以此对众生有益。明了此理者谓“viññuppasatthehīti”。“Aparāmaṭṭhehīti”谓对戒不至放弃、断除、失去，表示精进。能在定中安住谓“samādhisaṃvattanikehīti”，包括安止定与近行定能持续。
2. Brahmacariyogadhasuttavaṇṇanā2. 深入梵行经注释
§998
998. Dutiye yesaṃ saddhāti padena buddhe pasādo gahito. Sīlanti padena ariyakantāni sīlāni gahitāni. Pasādoti padena saṅghe pasādo gahito. Dhammadassananti padena dhamme pasādo gahitoti evaṃ cattāri sotāpattiyaṅgāni vuttāni. Kālena paccentīti kālena pāpuṇanti. Brahmacariyogadhaṃ sukhanti brahmacariyaṃ ogāhitvā ṭhitaṃ uparimaggattayasampayuttaṃ sukhaṃ. Yo panesa gāthāya āgato pasādo, so katarapasādo hotīti. Tipiṭakacūḷābhayatthero tāva ‘‘maggapasādo’’ti āha, tipiṭakacūḷanāgatthero ‘‘āgatamaggassa paccavekkhaṇappasādo’’ti. Ubhopi therā paṇḍitā bahussutā, ubhinnaṃ subhāsitaṃ. Missakappasādo esoti.
第九百九十八章。第二事理，谓对佛的信受称为信。对圣者守戒称为戒。对僧团的信赖称为僧信。对法的见解称为法信。据此，四事称为入流圣者四事因。时值将来者谓“届时”。通过长久修行，天道界员受梵行行持之乐，得上上道上乐。若有以此诗偈表达者即为诸圣信。唯名其信谓“信德”。长老笔称：“道信”，小长老称“对来道的观察信”。两者皆为贤者，多闻多识。所称“谬误的信德”即错信。
3. Dīghāvuupāsakasuttavaṇṇanā3. 长寿近事男经注释
§999
999. Tatiye tasmāti yasmā catūsu sotāpattiyaṅgesu sandissasi, tasmā. Vijjābhāgiyeti vijjākoṭṭhāsike. Sabbasaṅkhāresūti sabbesu tebhūmakasaṅkhāresu. Evamassa upari tiṇṇaṃ maggānaṃ vipassanā kathitā. Vighātanti dukkhaṃ.
第九百九十九章。第三缘由谓你现于此四圣入流因缘，所以得以。谓“智慧所有者”，旨指资具三明诸智慧本体者。所谓诸法依三界种种根本造作所成。“在上述所说中，慧观修学三道已略述。”谓干扰、障碍即是苦。
4-5. Paṭhamasāriputtasuttādivaṇṇanā4-5. 第一沙利子经等注释
§1000-1001
1000-1001. Catuttha uttānameva. Pañcame sotāpattiyaṅganti sotāpattiyā pubbabhāgapaṭilābhaṅgaṃ. Buddhe aveccappasādādayo pana paṭiladdhaguṇā sotāpannassa aṅgā nāma, tepi pana sotāpattiyaṅganti āgatā. Tatrāyaṃ dvinnampi vacanattho – sappurise sevanto bhajanto payirupāsanto dhammaṃ suṇanto yoniso manasikaronto dhammānudhammaṃ pubbabhāgapaṭipadaṃ paṭipajjanto sotāpattiṃ paṭilabhatīti sappurisasaṃsevādayo sotāpattiatthāya aṅganti sotāpattiyaṅgaṃ nāma, itare paṭhamamaggasaṅkhātāya sotāpattiyā aṅgantipi sotāpattiyaṅgaṃ, paṭividdhasotāpattimaggassa sotāpattimaggo aṅgantipi sotāpattiyaṅgaṃ.
第四名目。第五名目称为入流果的五支，即入流果之前阶段的断除。对于佛陀来说，其清净安心等已成就的断除功德，正是入流果的支节，这五支也称为入流果的五支。在此处此二词义有两种说法：一是贤人侍奉、同修、恭敬、好听法音、善思维、如法修行法所应行的先行阶段而获得入流果者，贤人侍奉等的功德即是入流果义中的五支；二是对于第一道名为入流道者，即所谓入流果的支节；以及对于已证入流圣道者，道的内涵也是入流果的支节。
6. Thapatisuttavaṇṇanā6. 建筑师经注释
§1002
1002. Chaṭṭhe sādhuke paṭivasantīti sādhukanāmake attano bhogagāmake vasanti. Tesu isidatto sakadāgāmī, purāṇo sotāpanno sadārasantuṭṭho. Magge purisaṃ ṭhapesunti tesaṃ kira gāmadvārena bhagavato gamanamaggo. Tasmā ‘‘bhagavā kāle vā akāle vā amhākaṃ suttānaṃ vā pamattānaṃ vā gaccheyya, atha passituṃ na labheyyāmā’’ti maggamajjhe purisaṃ ṭhapesuṃ.
第六名目谓正行者，谓名为正行者者常居于本人所应得福田中。在这正行者中，有坚固的再来也者，为旧入流果者，常持清净心满意足。在道上恭敬供养他人，即被视为佛陀去行之门径。因此，对于他们说：“世尊或时或不时若前来，或我等闻经时若有所失，将无由知见。”故在道中恭敬他者。
Anubandhiṃsūti na dūratova piṭṭhito piṭṭhito anubandhiṃsu, bhagavā pana sakaṭamaggassa majjhe jaṅghamaggena agamāsi, itare ubhosu passesu anugacchantā agamaṃsu. Maggā okkammāti buddhānañhi kenaci saddhiṃ gacchantānaṃyeva paṭisanthāraṃ kātuṃ vaṭṭati kenaci saddhiṃ ṭhitakānaṃ , kenaci saddhiṃ divasabhāgaṃ nisinnānaṃ. Tasmā bhagavā cintesi – ‘‘imehi me saddhiṃ gacchantassa paṭisanthāraṃ kātuṃ ayuttaṃ, ṭhitakenapi kātuṃ na yuttaṃ, ime hi mayhaṃ sāsane sāmino āgataphalā. Imehi saddhiṃ nisīditvāva divasabhāgaṃ paṭisanthāraṃ karissāmī’’ti maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami.
所谓随伴者，即虽不久远，却相互随缘跟随之人。佛陀亲自前往轮行道中间的小路，他自身随从的两者见了便到来，而其他随行者亦跟从而至。道之践行，佛陀对此众多同行者，有时为教导其集合，有时为教导其驻足，有时教导其日间文座法要。于是佛陀思惟：‘以我现在教法所证之果，给同行者调伏教化是适宜的；给仅仅立止者亦属适当；故当与众人于此树根下相集，终日调伏其心。’于是佛陀践行道，来到一棵树根所在处。
Paññatte āsane nisīdīti te kira chattupāhanaṃ kattaradaṇḍaṃ pādabbhañjanatelādīni ceva aṭṭhavidhañca pānakaṃ sarabhapādapallaṅkañca gāhāpetvā agamaṃsu, ābhataṃ pallaṅkampi paññāpetvā adaṃsu , satthā tasmiṃ nisīdi. Ekamantaṃ nisīdiṃsūti sesāni chattupāhanādīni bhikkhusaṅghassa dethāti vatvā sayampi bhagavantaṃ vanditvā ekamantaṃ nisīdiṃsu.
谓已预备好的座席者，是说四张伞盖、净支杖、伞座、脚座、涂香涎、各类宝器、酒等共八项，还有狮脚铺垫等都预先安放妥当，然后佛陀来至。并且铺好席垫，席垫安置完毕后，佛陀坐。谓单独坐者，谓余伞盖等由比库僧团管理保管，他们说“我们也礼敬世尊”，于是也单独坐于一旁。
Sāvatthiyākosalesu cārikaṃ pakkamissatītiādi sabbaṃ majjhimapadesavasenava vuttaṃ. Kasmā? Niyatattā. Bhagavato hi cārikācaraṇampi aruṇuṭṭhāpanampi niyataṃ, majjhimapadeseyeva cārikaṃ carati, majjhimadese aruṇaṃ uṭṭhapetīti niyatattā majjhimadesavasena vuttaṃ. Āsanne no bhagavā bhavissatīti ettha na kevalaṃ āsannattāyeva tesaṃ somanassaṃ hoti, atha kho ‘‘idāni dānaṃ dātuṃ gandhamālādīhi pūjaṃ kātuṃ dhammaṃ sotuṃ pañhaṃ pucchituṃ labhissāmā’’ti tesaṃ somanassaṃ hoti.
谓住在沙瓦提和国萨拉之旅行，谓此皆属中部乡野风俗所通用。缘何有此定规？乃因世尊对于旅行行为和清晨起行，皆有所定，住于中部地区，清晨于中部地升起太阳，故风俗通用中部之说。世尊不在座位之说，非仅座位上的理由，更因此时出现了内心的喜悦，或者“现在当行布施、以香花等进行敬礼、听闻法义、询问问题”即产生欢悦。
Tasmātiha thapatayo sambādho gharāvāsoti thapatayo yasmā tumhākaṃ mayi dūrībhūte anappakaṃ domanassaṃ, āsanne anappakaṃ somanassaṃ hoti, tasmāpi veditabbametaṃ ‘‘sambādho gharāvāso’’ti. Gharāvāsassa hi dosena tumhākaṃ evaṃ hoti. Sace pana gharāvāsaṃ pahāya pabbajitā, atha evaṃ vo mayā saddhiṃyeva gacchantānañca āgacchantānañca taṃ na bhaveyyāti imamatthaṃ dīpento evamāha. Tattha sakiñcanasapalibodhaṭṭhena sambādhatā veditabbā. Mahāvāse vasantassapi hi sakiñcanasapalibodhaṭṭhena gharāvāso sambādhova. Rajāpathoti rāgadosamoharajānaṃ āpatho, āgamanaṭṭhānanti attho. Abbhokāsopabbajjāti pabbajjā pana akiñcanaapalibodhaṭṭhena abbhokāso. Caturatanikepi hi gabbhe dvinnaṃ bhikkhūnaṃ pallaṅkena pallaṅkaṃ ghaṭetvā nisinnānampi akiñcanaapalibodhaṭṭhena pabbajjā abbhokāso nāma hoti. Alañca pana vo thapatayo appamādāyāti evaṃ sambādhe gharāvāse vasantānaṃ tumhākaṃ appamādameva kātuṃ yuttanti attho.
此故所谓门阙为界宅，以此名门阙者，因你们离我远离故，心中不安，而坐席附近便生安乐，故应知此即名为门阙界宅。界宅因过失，对你们有所成就。倘若舍弃界宅而投身出家者，且共我同行与来者则不复有此名门阙界宅，此点佛陀明说。其处由少量不觉知粪土所聚合故名为门阙。大居士处虽居住亦因少许粪土聚合视为门阙。路宫者意谓诸王等嗔恨妄狂之所起，出入之地。下部轻度出家者，以无所有无知聚集故称为轻度出家。四座房间中，二比库用各床铺铺床坐者，以无所知故亦名轻度出家。尚且你们诸修士若能勤勉无忘忆，常住于门阙界宅，则可生成功德。
Ekaṃ purato ekaṃ pacchato nisīdāpemāti te kira dvepi janā sabbālaṅkārapaṭimaṇḍitesu dvīsu nāgesu tā itthiyo evaṃ nisīdāpetvā rañño nāgaṃ majjhe katvā ubhosu passesu gacchanti, tasmā evamāhaṃsu. Nāgopi rakkhitabboti yathā kiñci visevitaṃ na karoti, evaṃ rakkhitabbo hoti. Tāpi bhaginiyoti yathā pamādaṃ nāpajjanti, evaṃ rakkhitabbā honti. Attāpīti sitahasitakathitavipekkhitādīni akarontehi attāpi rakkhitabbo hoti. (Tehi tathā karontehi na attāpi rakkhitabbo hoti). Tathā karonto hi ‘‘sāmidubbho eso’’ti niggahetabbo hoti. Tasmātiha thapatayoti yasmā tumhe rājā niccaṃ rājabhaṇḍaṃ paṭicchāpeti, tasmāpi sambādho gharāvāso rajāpatho. Yasmā pana paṃsukūlikabhikkhuṃ evaṃ paṭicchāpento natthi, tasmā abbhokāso pabbajjā. Evaṃ sabbatthāpi alañca pana vo thapatayo appamādāya appamādameva karothāti dasseti.
有一方在前，一方在后，让他们坐下。那两个人即是两个众生，俱身披满各种装饰，坐于两条蛇龟上，女人们便如此使两蛇龟坐着，不偏不倚地居中于王蛇间，双方都能相互见到，便一同前行，所以说如此。蛇龟也应当被护持，正如不做任何污秽之事一样，亦应受到保护。女子们也应如此守护，不致生疏忽；若她们不生懈怠亦应如此被护持。自己也是应当被保护之物；即便是凉爽欢笑而随缘谈论之人，亦应护持自己。（若随意为所欲为，则自己不应被护持。）如此作为者，须知为“相反恶行”。因此说“抚养”是因为你们王常常使王舍城住处适宜，故此城镇为王所依止。如若只能弃置抹布般之比库，则须外出遁入僧舍。正如处处如此，守护者却以不精进对待你们，故显示你们须以精进护持自己。
Muttacāgoti vissaṭṭhacāgo. Payatapāṇīti āgatāgatānaṃ dānatthāya dhotahattho. Vossaggaratoti vossaggasaṅkhāte cāge rato. Yācayogoti yācitabbakayutto. Dānasaṃvibhāgaratoti dānena ceva appamattakampi kiñci laddhā tatopi saṃvibhāge rato. Appaṭivibhattanti ‘‘idaṃ amhākaṃ bhavissati, idaṃ bhikkhūna’’nti evaṃ akatavibhāgaṃ, sabbaṃ dātabbameva hutvā ṭhitanti attho.
自由布施意指无所挂碍的布施。取衣者，是为所得布施的来往者。心喜施舍者，乃是专注于施舍的行者。布施分配者，是指以布施所得，无论多少皆乐于分配之人。不分别者，谓“此为我们的，这是比库的”，如此不加分别，一切均以应予布施作为立足之义。
7. Veḷudvāreyyasuttavaṇṇanā七、竹门人经注释
§1003
1003. Sattame veḷudvāranti gāmadvāre paveṇiāgatassa veḷugacchassa atthitāya evaṃladdhanāmo gāmo. Attupanāyikanti attani upanetabbaṃ. Samphabhāsenāti amantabhāsena. Samphappalāpabhāsenāti samphappalāpasambhāsena niratthakena aññāṇavacanenāti attho.
1003。第七名为“泥扬出入”，为村门守望之地，因以泥扬之性得名。自护者，谓应由自身守护者。暗语乃隐晦言语。杂秽语指以杂乱无益之言说无意义之语。
8-9. Paṭhamagiñjakāvasathasuttādivaṇṇanā八至九、第一砖屋经等注释
§1004-5
1004-5. Aṭṭhame ñātiketi ekaṃ taḷākaṃ nissāya dvinnaṃ cūḷapitimahāpitiputtānaṃ dve gāmā, tesu ekasmiṃ gāmake. Giñjakāvasatheti iṭṭhakāmaye āvasathe. Orambhāgiyānanti heṭṭhābhāgiyānaṃ, kāmabhaveyeva paṭisandhiggāhāpakānanti attho. Oranti laddhanāmehi vā tīhi maggehi pahātabbānītipi orambhāgiyāni. Tattha kāmacchando byāpādoti imāni dve samāpattiyā vā avikkhambhitāni maggena vā asamucchinnāni nibbattivasena uddhaṃ bhāgaṃ rūpabhavaṃ arūpabhavaṃ vā gantuṃ na denti. Sakkāyadiṭṭhiādīni tīṇi tattha nibbattampi ānetvā puna idheva nibbattāpentīti sabbānipi orambhāgiyāneva. Anāvattidhammoti paṭisandhivasena anāgamanasabhāvo.
1004-5。第八名为“亲戚者”，以池塘为依托，有两村，称为小彼提村与大彼提村，其中一村为此地。有树荫住所，谓喜好砖木所建之屋。下部眷属，意指低下地位的帮手，此乃欲界归来转生之路接合者。或以三条道路界定为应舍弃之所在，下部眷属即指此者。欲欲与嗔恨乃两种不善心，彼处因二者堕入二种果报之实现，故不能往上界色界与无色界去。五蕴假见等三毒虽生于此地，反复生死，仍于此地轮回。无环流者，谓此因缘接续，非来去自由。
Rāgadosamohānaṃtanuttāti ettha kadāci uppattiyā ca pariyuṭṭhānamandatāya cāti dvedhāpi tanubhāvo veditabbo. Sakadāgāmissa hi puthujjanānaṃ viya abhiṇhaṃ rāgādayo na uppajjanti, kadāci karahaci uppajjanti. Uppajjamānā ca na puthujjanānaṃ viya bahalabahalā uppajjanti, makkhipattaṃ viya tanukā uppajjanti. Dīghabhāṇakatipiṭakamahāsīvatthero panāha – ‘‘yasmā sakadāgāmissa puttadhītaro honti, orodhā ca honti, tasmā bahalā kilesā. Idaṃ pana bhavatanukavasena kathita’’nti. Taṃ aṭṭhakathāyaṃ ‘‘sotāpannassa satta bhave ṭhapetvā aṭṭhame bhave bhavatanukaṃ natthi, sakadāgāmissa dve bhave ṭhapetvā pañcasu bhavesu bhavatanukaṃ natthi, anāgāmissa rūpārūpabhavaṃ ṭhapetvā kāmabhave bhavatanukaṃ natthi, khīṇāsavassa kismiñci bhave bhavatanukaṃ natthī’’ti vuttattā paṭikkhittaṃ hoti.
欲怒痴三者欠缺充足，谓昔时因缘及后续之微弱，有两种状况应觉察。偶尔于外道人不生诸爱恨痴，偶尔生起。生起时非如外道般猛烈，而是纤细轻微，如蝇蛆般。长老大沙利子曾说：“既然有时孩子们世间混杂，烦恼较多，故烦恼强烈。此说乃为微细烦恼之所喻。”此于论释里说：“初果位中尚有七生，至第八生无此微细烦恼。第二果中有两生，至五生无微细烦恼。非来果位生有色无色界，至欲界生微细烦恼。尽除烦恼者于任何生处俱无此微细烦恼”，此说已被陈述并承认。
Imaṃlokanti imaṃ kāmāvacaralokaṃ sandhāya vuttaṃ. Ayañhettha adhippāyo – sace hi manussesu sakadāgāmiphalaṃ patto devesu nibbattitvā arahattaṃ sacchikaroti, iccetaṃ kusalaṃ. Asakkonto pana avassaṃ manussalokaṃ āgantvā sacchikaroti. Devesu sakadāgāmiphalaṃ pattopi sace manussesu nibbattitvā arahattaṃ sacchikaroti, iccetaṃ kusalaṃ. Asakkonto pana avassaṃ devalokaṃ gantvā sacchikarotīti.
“此世界”是指此欲界世界。这里有劝勉——若人在世间得初果位，若降生在天界，能证得阿拉汉果，乃良善之事。若不能如此，却又降生到人界成就，亦属良善。又若虽得天界初果位，但今生在人界成就阿拉汉果，亦为良善。若不能如是，则退还至天界成就果位。
Vinipatanaṃ vinipāto, nāssa vinipāto dhammoti avinipātadhammo, catūsu apāyesu avinipātanasabhāvoti attho. Niyatoti dhammaniyāmena niyato. Sambodhiparāyaṇoti uparimaggattayasaṅkhātā sambodhi paraṃ ayanaṃ assa gati paṭisaraṇaṃ avassaṃ pattabbāti sambodhiparāyaṇo. Vihesāvesāti tesaṃ tesaṃ ñāṇagatiṃ ñāṇūpapattiṃ ñāṇābhisamparāyaṃ olokentassa kāyakilamathova esa, ānanda, tathāgatassāti dīpeti. Cittavihesā pana buddhānaṃ natthi.
「堕落」者，即堕落流转之义；「堕落」非无堕落之法者，谓无堕落之法；在四向死处不堕落之性即为其义。「一定」者，依法则而定也。「成道归趣」者，谓归于彼上行道之成道，此为归趣、往还、来自之处，须当至也，故为成道归趣。「对智慧之反观」者，谓洞察诸智慧行进、智慧能到及智慧完成之况，视如身垢，此乃如来义。惟有心之变化，不存在于佛者焉。
Dhammādāsanti dhammamayaṃ ādāsaṃ. Yenāti yena dhammādāsena samannāgato. Khīṇāpāyaduggativinipātoti idaṃ nirayādīnaṃyeva vevacanavaseneva vuttaṃ. Nirayādayo hi vaḍḍhisaṅkhātato ayato apetattā apāyo, dukkhassa gati paṭisaraṇanti. Duggati, dukkaṭakārino ettha vivasā nipatantīti vinipāto. Navamaṃ uttānameva.
“Dhammādāsanti”指法所撮受者，即由何种法所成就。“Yenāti”谓由何法成就。“Khīṇāpāyaduggativinipāto”是指已灭掉坠落之境界的堕落状，专指地狱等恶趣。因地狱等是因业不断增长，无止无尽的恶趣，其为苦的归趣和止息故称恶趣。“Duggati”谓恶道，这是伤害者所堕落之处，意谓堕落。“Navamaṃ uttānameva”为九品中的最高一品。
10. Tatiyagiñjakāvasathasuttavaṇṇanā十、第三砖屋经注释
§1006
1006. Dasame paropaññāsāti atirekapaññāsa. Sādhikanavutīti atirekanavuti. Chātirekānīti chahi adhikāni. So kira gāmo kiñcāpi nātimahā ahosi, ariyasāvakā panettha bahū. Tattha tattha ahivātarogena ekappahāreneva catuvīsati pāṇasatasahassāni kālamakaṃsu, tesu ariyasāvakā ettakā nāma ahesuṃ. Sesaṃ sabbattha uttānamevāti.
一千零六。第十「超过五十」者，谓超过五十之数也；「成功者」谓超越九十也；「超过六」谓数多于六也。彼村落不甚大，然圣弟子众多。皆因有毒蛇带病，仅一昼夜便屡致四万二千命终，是中圣弟子便是此数量。其余处亦然，皆以众多为显著。
Veḷudvāravaggo paṭhamo. · 第一竹门品。
2. Rājakārāmavaggo
第二，『王舍城园林』品名。
1. Sahassabhikkhunisaṅghasuttavaṇṇanā一、千比库尼僧团经注释
§1007
1007. Dutiyassa paṭhame rājakārāmeti raññā kāritattā evaṃ laddhanāme ārāme, taṃ raññā pasenadikosalena kataṃ. Paṭhamabodhiyaṃ kira lābhaggayasaggapattaṃ satthāraṃ disvā titthiyā cintayiṃsu – ‘‘samaṇo gotamo lābhaggayasaggapatto, na kho panesa aññaṃ kiñci sīlaṃ vā samādhiṃ vā nissāya evaṃ lābhaggayasaggapatto. Bhūmisīsaṃ pana tena gahitaṃ, sace mayampi jetavanasamīpe ārāmaṃ kārāpetuṃ sakkuṇeyyāma, lābhaggayasaggapattā bhaveyyāmā’’ti. Te attano attano upaṭṭhāke samādapetvā satasahassamatte kahāpaṇe labhitvā te ādāya rañño santikaṃ agamaṃsu. Rājā ‘‘kiṃ eta’’nti? Pucchi. Mayaṃ jetavanasamīpe titthiyārāmaṃ karoma, sace samaṇo gotamo vā samaṇassa gotamassa sāvakā vā āgantvā vāressanti, vāretuṃ mā adatthāti lañjaṃ adaṃsu. Rājā lañjaṃ gahetvā ‘‘gacchatha kārethā’’ti āha.
“Dutiyassa paṭhame rājakārāmeti”指出第二品第一是指由王建造的园林，名‘王园’。此是巴谢那国之王造。起初时，外道们见有尊者迦叶牟尼在此，思想：“迦叶牟尼是圣者，但他未以任何戒律或定力成就此地功德。他断地面草根，若我们也能建此园，便得此功德。”他们各自向自己的管家借千两银子，携至王前求建园，王问何物。答曰：“在迦叶牟尼附近建外道园，若圣者或弟子到访，可阻之。”王收下银子，答：“放了去，建园吧。”
Te gantvā, attano upaṭṭhākehi dabbasambhāre āharāpetvā, thambhussāpanādīni karontā, uccāsaddā mahāsaddā ekakolāhalaṃ akaṃsu. Satthā gandhakuṭito nikkhamma pamukhe ṭhatvā ‘‘ke pana te, ānanda, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope’’ti?, Pucchi. Titthiyā, bhante , jetavanasamīpe titthiyārāmaṃ karontīti. Ānanda, ime sāsanena paṭiviruddhā bhikkhusaṅghassa aphāsuvihāraṃ karissanti, rañño ārocetvā vārāpehīti.
他们到园，带厨食等物，设坛施供，鼓乐高声作响。佛陀从香塔出，在前站立，问阿难：“这为什么巨响？我闻似鱼鳍摆动声。”阿难答：“尊者，此是建于迦叶牟尼附近的外道园。”阿难说：“他们要违背此教，作恶出家众之坏行为，王已经告诫要阻止。”
Thero bhikkhusaṅghena saddhiṃ gantvā rājadvāre aṭṭhāsi. Rañño ‘‘therā, deva, āgatā’’ti nivedayiṃsu. Rājā lañjassa gahitattā na nikkhami. Therā gantvā satthu ārocayiṃsu. Satthā sāriputtamoggallāne pesesi. Rājā tesampi dassanaṃ na adāsi. Te āgantvā satthu ārocayiṃsu ‘‘na, bhante, rājā nikkhanto’’ti. Satthā taṅkhaṇaṃyeva byākāsi – ‘‘attano rajje ṭhatvā kālaṃ kātuṃ na labhissatī’’ti.
长老们与比库僧团一同前往王宫门口站立。王对他们说：“长老们，天神来了。”因羞愧，国王不愿出面。长老们便去见世尊报告。世尊遣沙利子与摩嘎剌那前去。国王也没有给他们面见。他们又去见世尊报告：“世尊啊，国王没有出来。”世尊当下解释说：“他因自己国事盘桓，暂时未能出来。”
Dutiyadivase ca sāmaṃyeva bhikkhusaṅghaparivāro gantvā rājadvāre aṭṭhāsi. Rājā ‘‘satthā āgato’’ti sutvā nikkhamitvā, nivesanaṃ pavesetvā, sārapallaṅke nisīdāpetvā, yāgukhajjakaṃ adāsi. Satthā paribhuttayāgukhādanīyo ‘‘yāva bhattaṃ niṭṭhāti, tāva satthu santike nisīdissāmī’’ti āgantvā nisinnaṃ rājānaṃ ‘‘tayā, mahārāja, idaṃ nāma kata’’nti avatvā, ‘‘kāraṇeneva naṃ saññāpessāmī’’ti idaṃ atītakāraṇaṃ āhari – mahārāja, pabbajite nāma aññamaññaṃ yujjhāpetuṃ na vaṭṭati. Atītepi isayo aññamaññaṃ yujjhāpetvā saha raṭṭhena rājā samuddaṃ paviṭṭhoti. Kadā bhagavāti?
第二天，同样的比库僧团来自王宫门口站立。听闻世尊已到，国王出门入殿，坐于沙发上，施予祭祀鸟。世尊因祭祀鸟被驱赶，入内说：“只要饭食未尽，我将在世尊跟前坐。”世尊来到坐下的国王前，说：“大王啊，这就是所为。我不会说明因缘。”这里说的是过去因缘——大王，出家人不应相互斗争。过去也有臣子相互斗争，导致国家和国王沉没于大海。请问世尊，是何时如此？
Atīte, mahārāja, bharuraṭṭhe bharurājā nāma rajjaṃ kāreti. Pañcasatā pañcasatā dve isigaṇā pabbatapādato loṇambilasevanatthāya bharunagaraṃ gantvā nagarassa avidūre dve rukkhā atthi, paṭhamaṃ āgato isigaṇo ekassa rukkhassa mūle nisīdi, pacchāgatopi ekassāti. Te yathābhirantaṃ viharitvā pabbatapādaṃ eva agamaṃsu. Te puna āgacchantāpi attano rukkhamūleyeva nisīdanti. Addhāne gacchante eko rukkho sukkhi, tasmiṃ sukkhe āgatā tāpasā ‘‘ayaṃ rukkho mahā, amhākampi tesampi pahossatī’’ti itaresaṃ rukkhamūlassa ekapadese nisīdiṃsu. Te pacchā āgacchantā rukkhamūlaṃ apavisitvā bahi ṭhitāva ‘‘kasmā tumhe ettha nisīdathā’’ti āhaṃsu. Ācariyā amhākaṃ rukkho sukkho, ayaṃ rukkho mahā, tumhepi pavisatha, tumhākampi amhākampi pahossatīti. Te ‘‘na mayaṃ pavisāma, nikkhamatha tumhe’’ti kathaṃ vaḍḍhetvā ‘‘na tumhe attanova manena nikkhamissathā’’ti hatthādīsu gahetvā nikkaḍḍhiṃsu. Te ‘‘hotu sikkhāpessāma ne’’ti iddhiyā sovaṇṇamayāni dve cakkāni rajatamayañca akkhaṃ māpetvā pavaṭṭentā rājadvāraṃ agamiṃsu. Rañño ‘‘evarūpaṃ, deva, tāpasā paṇṇākāraṃ gahetvā ṭhitā’’ti nivedayiṃsu. Rājā tuṭṭho ‘‘pakkosathā’’ti te pakkosāpetvā ‘‘mahākammaṃ tumhehi kataṃ, atthi vo kiñci mayā kattabba’’nti āha. Āma, mahārāja, amhākaṃ nisinnaṭṭhānaṃ ekarukkhamūlaṃ atthi, taṃ aññehi isīhi gahitaṃ, taṃ no dāpehīti. Rājā purise pesetvā tāpase nikkaḍḍhāpesi.
大王，在婆卢国，有名婆卢王治理国政。每五百五百两臣子，自山脚至盐井服务，往婆卢城走。城不远处有两棵树，一臣子先到一树下坐，另一臣子也在另一树旁坐。当他们心懷舒适时，回到山脚再来时，仍坐于自己树下。某日，一棵树枯萎了，坐于枯树下的那位修行者说：“这树很大，将来也会对我们有益。”其他臣子坐于另一树旁。后来来人进入树下，站立外头，问：“你们为何坐这里？”老师说：“我们的树是枯的，这树大，你们也进来吧，对你们我和我们都有益。”他们答：“我们不进，你们出去吧。”争论之间，他们用手抓扯，打斗起来。他们说：“好吧，我们要教训你们了。”施展神通，生出两金轮与一银眼，旋转着前往王宫门口。国王说：“天神们，你们如此持金轮在手驻立。”国王喜悦，说：“加强警备吧。你们造了大业，若有需要，我必为你们效力。”大王，我们坐着的地方是空树下，被另一臣子抢占，我们不能坐了。国王派人教训了那修行者，赶出了那里。
Te bahi ṭhitā ‘‘kiṃ nu kho datvā labhiṃsū’’ti olokayamānā ‘‘idaṃ nāmā’’ti disvā ‘‘mayampi lañjaṃ datvā puna gaṇhissāmā’’ti iddhiyā sovaṇṇamayaṃ rathapañjaraṃ māpetvā ādāya agamaṃsu. Rājā disvā tuṭṭho – ‘‘kiṃ, bhante, kātabba’’nti?, Āha. Mahārāja amhākaṃ rukkhamūle añño isigaṇo nisinno, taṃ no rukkhamūlaṃ dāpehīti. Rājā purise pesetvā te nikkaḍḍhāpesi. Tāpasā aññamaññaṃ kalahaṃ katvā, ‘‘ananucchavikaṃ amhehi kata’’nti vippaṭisārino hutvā pabbatapādameva agamaṃsu. Tato devatā ‘‘ayaṃ rājā dvinnaṃ isigaṇānaṃ hatthato lañjaṃ gahetvā aññamaññaṃ kalahaṃ kārāpesī’’ti kujjhitvā mahāsamuddaṃ ubbaṭṭetvā tassa rañño vijitaṃ yojanasahassamattaṭṭhānaṃ samuddameva akaṃsūti.
他们站在外头，看着对方说：“他们得到什么？”看到一金制车笼，以神通带回。国王见了很欢喜，说：“世尊啊，应当做什么？”他有一臣子坐于我们树下，不让我们坐。国王命人教训他们，赶走了那人。修行者们相互争吵，说“这是我们未犯错的。”遂不欢而散，返回山脚。天神说：“这国王赶走两臣子，制造彼此争斗。”怒气中掀起大海，使那国王被打沉，大约立于海中数千由旬处。
‘‘Isīnamantaraṃ katvā, bharurājāti me sutaṃ;
“臣子之间相互斗争，我听闻这是婆卢王的事；
Ucchinno saha raṭṭhehi, sa rājā vibhavaṅgato’’ti. (jā. 1.2.125) –
国家被摧毁，他被摧毁，与国家同亡。”（章节集1.2.125）
Evaṃ bhagavatā imasmiṃ atīte dassite yasmā buddhānaṃ nāma kathā okappaniyā hoti, ‘‘tasmā rājā attano kiriyaṃ sallakkhetvā anupadhāretvā mayā akattabbaṃ kammaṃ kata’’nti ‘‘gacchatha, bhaṇe, titthiye nikkaḍḍhathā’’ti nikkaḍḍhāpetvā cintesi – ‘‘mayā kārito vihāro nāma natthi, tasmiṃyeva ṭhāne vihāraṃ kāressāmī’’ti tesaṃ dabbasambhārepi adatvā vihāraṃ kāresi. Taṃ sandhāyetaṃ vuttaṃ.
如是，世尊在过去所显示者中，由于佛所说名之事闻之不速利，故有言“于是国王立自己业标记，未制造他，作我不可作之业”，又言“去吧，我说，彼处升起”，即遣去后思惟“我所作住处方无，于此地当作住处”，舍弃彼时食物作住处。此事据说如此。
2-3. Brāhmaṇasuttādivaṇṇanā二至三、婆罗门经等注释
§1008-9
1008-9. Dutiye udayagāmininti attano samaye vaḍḍhigāminiṃ. Maraṇaṃ āgameyyāsīti maraṇaṃ iccheyyāsi, pattheyyāsi vā. Tatiyaṃ uttānameva.
1008-1009。第二义当作“计划起行者”，谓其时自谓增长者。欲得死时，或愿死，或当得死。第三义专取“起升”，即向高处行。
4. Duggatibhayasuttavaṇṇanā第四《恶趣怖畏经》注释
§1010
1010. Catutthe sabbaduggatibhayaṃ samatikkantoti manussadobhaggaṃ paṭikkhittaṃ.
1010。第四义谓超越一切恶趣之怖，即超出人道之担忧。
5. Duggativinipātabhayasuttavaṇṇanā第五《恶趣堕落怖畏经》注释
§1011
1011. Pañcame sabbaduggativinipātabhayaṃ samatikkantoti manussadobhaggena saddhiṃ cattāro apāyā paṭikkhittā.
1011。第五义谓超越一切恶趣堕落之怖，意为与人道合一已，四恶趣悉皆超越。
6. Paṭhamamittāmaccasuttavaṇṇanā第六《第一亲友大臣经》注释
§1012
1012. Chaṭṭhe mittāti aññamaññassa gehe āmisaparibhogavasena vohāramittā. Amaccāti āmantanapaṭimantanairiyāpathādīsu ekato pavattakiccā. Ñātīti sassusasurapakkhikā. Sālohitāti samānalohitā bhātibhaginimātulādayo.
1012。第六义“友”，谓彼此之间于家中属有财物共用助益之朋友。“非亲”谓彼方无邀令及驱使，譬如臣民乞丐等自各一方任职事。“亲戚”谓诸如父母，兄弟姐妹，舅姑等亲属。“红布”谓等同红色衣料之兄弟姐妹。
7. Dutiyamittāmaccasuttavaṇṇanā第七《第二亲友大臣经》注释
§1013
1013. Sattame aññathattaṃ nāma pasādaññathattaṃ bhāvaññathattaṃ gatiaññathattaṃ lakkhaṇaññathattaṃ vipariṇāmaññathattanti anekavidhaṃ. Tattha mahābhūtesu bhāvaññathattaṃ adhippetaṃ. Suvaṇṇādibhāvena hi ghanasaṇṭhitāya pathavidhātuyā vilīyitvā udakabhāvaṃ āpajjamānāya purimabhāvo vigacchati, bhāvaññathattaṃ paññāyati. Lakkhaṇaṃ pana na vigacchati, kakkhaḷalakkhaṇāva hoti. Ucchurasādibhāvena ca yūsākārasaṇṭhitāya āpodhātuyā sussitvā ghanapathavibhāvaṃ āpajjamānāya purimabhāvo vigacchati, bhāvaññathattaṃ paññāyati. Lakkhaṇaṃ pana na vigacchati, ābandhanalakkhaṇāva hoti. Tatridaṃ aññathattanti ettha pana gatiaññathattaṃ adhippetaṃ, tañhi ariyasāvakassa natthi. Pasādaññathattampi natthiyeva, idha pana pasādaphalaṃ pakāsetuṃ gatiaññathattameva dassitaṃ. Sesaṃ sabbattha uttānamevāti.
1013。第七义“异”，谓庄严异、成就异、生理异、行止异、特征异、转变异诸种多样区别。其中文字素界中以生理异为最上。譬如以金之色彩堆积为块体者溶散成水，乃是前形消散、生理异显现。其特征虽消散形质，但呈坚硬特征。又譬如以山沙堆积成糕状体，干燥后复溶为固体水之形，乃是前形消散、生理异显现。其特征亦不消散，有牵缠特征。此所谓异者中，生理异为上，圣弟子无此。庄严异于此无有，不过此地以庄严果现之，为显生理异。其余总说皆以上文为准。
Rājakārāmavaggo dutiyo. · 王园品第二。
3. Saraṇānivaggo
三、归依品
1-2. Paṭhamamahānāmasuttādivaṇṇanā第一至第二《第一大名经》等注释
§1017-18
1017-18. Tatiyassa paṭhame iddhanti telamadhuphāṇitādīhi samiddhaṃ. Phītanti hatthūpagasīsūpagagīvūpagādialaṅkāravasena supupphitaṃ. Ākiṇṇamanussanti nirantaramanussaṃ. Sambādhabyūhanti byūhā vuccanti avinibbiddharacchāyo, yā paviṭṭhamaggeneva niggacchanti, tā sambādhā byūhā bahukā etthāti sambādhabyūhaṃ. Imināpi nagarassa ghanavāsameva dīpeti. Bhantenāti ito cito ca paribbhamantena uddhatacārinā. Dutiyaṃ uttānameva.
第1017-1018节。第一句说：“等持者，指以油和蜂蜜等物燃烧而成的火焰。”其次，“在象牙、象牙片、象喙、象牙饰物等器物上，鲜明绽放。”为此修行者连续不断地用心思惟。比喻成众多结成的阵势，叫做阵势。所谓无间断遮蔽的阴影，就如进入开阔的路径一样消散，这些即是所谓多重结成的阵势。借此光明亦能照耀城镇中的密集住处。‘尊者’此处意指从这里到那里四处巡视的高尚行者。第二句解释这‘阵势’即是指高升之势。
3. Godhasakkasuttavaṇṇanā三、《果达释迦族人经》注释
§1019
1019. Tatiye bhagavāva etaṃ jāneyya etehi dhammehi samannāgataṃ vā asamannāgataṃ vāti idaṃ so sakko tīhi dhammehi samannāgatassa puggalassa sotāpannabhāvaṃ, catūhi vā dhammehi samannāgatassa sotāpannabhāvaṃ bhagavāva jānātīti adhippāyena āha.
第1019节。第三句说，世尊可以用此知道：某人是否具备这些品质或不具备。这里用‘萨咖’作为比喻，指具有这三种品质的人即是得定之人；或者具备这四种品质者亦是得定之人，而世尊能够认识到这种情况，因此用此为喻。
Kocideva dhammasamuppādo uppajjeyyāti kiñcideva kāraṇaṃ uppajjeyya. Ekato assa bhagavā, ekato bhikkhusaṅghoti yasmiṃ kāraṇe uppanne bhagavā bhikkhusaṅghena nānāladdhiko hutvā ekaṃ vādaṃ vadanto ekato assa, bhikkhusaṅghopi ekaṃ vadanto ekatoti attho. Tenevāhanti yaṃ vādaṃ tumhe vadetha, tamevāhaṃ gaṇheyyanti. Nanu ca ariyasāvakassa ratanattaye pasādanānattaṃ natthi, atha kasmā esa evamāhāti? Bhagavato sabbaññutāya. Evañhissa hoti ‘‘bhikkhusaṅgho attano asabbaññutāya ajānitvāpi katheyya, satthu pana aññāṇaṃ nāma natthī’’ti. Tasmā evamāha. Aññatra kalyāṇā aññatra kusalāti kalyāṇameva kusalameva vadāmi, na kalyāṇakusalavimuttanti. Apicassa anavajjanadoso esoti.
有人问：是否任何一种法的缘起都会产生？意思是说，任何原因都会导致其产生吗？这里说，一方面是指世尊，另一方面是指比库僧团。所谓在某一原因条件下世尊或比库僧团产生了多种见解而争论不休时，世尊或比库僧团彼此各执一辞。就是因这种缘故说，你们应当说什么，他们也会随之接受。岂非对圣弟子之珍贵信心无所依托？那么为何这样说呢？因为世尊具足无上智慧。因此说:“比库僧团虽不具足无上智慧，仍能分别正知，而世尊不知悉反而说出无知的话吗？”所以如此说。除非是善法或善之所成，我说的就是善法与善法出生，绝不是善与善法的解脱。且此亦指无过无疑因。
4. Paṭhamasaraṇānisakkasuttavaṇṇanā四、《第一萨拉纳尼释迦族人经》注释
§1020
1020. Catutthe idha mahānāma ekacco puggaloti idaṃ na kevalaṃ saraṇāni eva apāyato mutto, imepi puggalā muttāti dassetuṃ āraddhaṃ. Mattaso nijjhānaṃ khamantīti pamāṇena ca olokanaṃ khamanti. Iminā dhammānusārimaggaṭṭhapuggalaṃ dasseti. Agantā nirayanti maggaṭṭhapuggalo hi apāyato parimuttoti vā parimuccissatīti vā vattuṃ na vaṭṭati, parimuccatīti pana vattuṃ vaṭṭati. Yasmā ca parimuccati, tasmā gantā nāma na hotīti, ‘‘agantā’’ti vutto, na gacchatīti attho. Saddhāmattaṃ pemamattanti iminā saddhānusārimaggaṭṭhapuggalaṃ dasseti. Mahāsālāti samīpe ṭhiteva cattāro mahāsārarukkhe dassento āha. Maraṇakāle sikkhaṃ samādiyīti maraṇasamaye tīsu sikkhāsu paripūrakārī ahosīti dasseti.
第1020节。第四句说明：此处言‘大名某人与若干人’不是单指归依解脱者，亦包括那些结果堪称解脱者。其意在示现依止法而行走正道之人。‘自心安然忍耐变化’是指观察度量而能忍耐。由此显现经法依止者所行的正道。所谓外来者堕入地狱者，对于持正道行者说，不能明言其为完全不堕落而免费的，也不能称其必定被解脱，但可说其将得解脱。既称其被解脱，故言“非堕落者”。“外来者”言即不堕落亦未离去之意。以信心程度或情感程度表示，此即示现信心所随顺的正道行者。所谓大树旁站立四人犹如大树荫蔽，指死亡时刻能圆满证得三种修行功德。
5. Dutiyasaraṇānisakkasuttavaṇṇanā五、《第二萨拉纳尼释迦族人经》注释
§1021
1021. Pañcame dukkhettanti visamakhettaṃ. Dubbhūmanti ūsarabhūmiṃ loṇūpahataṃ. Khaṇḍānīti paribhinnāni. Pūtīnīti udakena temetvā pūtibhāvaṃ āpannāni. Vātātapahatānīti vātātapena hatattā nirojabhāvaṃ gatāni. Asārādānīti anādinnasārāni agahitasārāni. Asukhasayitānīti na koṭṭhādīsu pakkhipitvā suṭṭhu ṭhapitāni. Sukhasayitānīti ṭhapitaṭṭhānato cattāro māse acalitāni.
第1021节。第五句释为苦处，即不安稳之处。荒地者指盐碱之地。破碎者即被摧毁凋零之物。污秽者指被水浸泡产生腐坏者。风火所毁者，是指被风火等灾害损坏且已无复苏之机者。非实者，指没有实质之物已被拿走或丢弃之物。非安适者，指未放置于木箱等器皿中而被妥善安置者。安适者，是指从置放之处起算，已经安稳不移达四个月者。
6. Paṭhamaanāthapiṇḍikasuttavaṇṇanā六、《第一给孤独经》注释
§1022
1022. Chaṭṭhe ṭhānaso vedanā paṭippassambheyyāti khaṇena vedanā paṭippassambheyya. Micchāñāṇenāti micchāpaccavekkhaṇena micchāvimuttiyāti aniyyānikavimuttiyā. Tasmā saddhañca sīlañcāti gāthā vuttatthā eva. Yatra hi nāmāti yo nāma.
1022. 在第六地，受应当息灭，即受得于瞬间息灭。所谓错误认识，是指错误的观照，因此称为错误解脱，是不能安住于因果之中的解脱。因此『信与戒』的诗句，其所表示的意旨是：所谓『名』，即是所谓之名相。
7. Dutiyaanāthapiṇḍikasuttavaṇṇanā七、《第二给孤独经》注释
§1023
1023. Sattame samparāyikaṃ maraṇabhayanti samparāyahetukaṃ maraṇabhayaṃ gihisāmīcikānīti gihīnaṃ anucchavikāni. Sesaṃ sabbattha uttānamevāti.
1023. 在第七节中，世俗人对死亡的恐惧属于世俗根本原因所缘的死亡恐惧；所谓『世俗人』，是指有家众中的不净之众。这些分别之义，无不普遍称为突出。
Saraṇānivaggo tatiyo. · 萨拉纳尼品第三。
4. Puññābhisandavaggo
4. 功德聚集品
1. Paṭhamapuññābhisandasuttavaṇṇanā一、《第一福德流溢经》注释
§1027
1027. Catutthassa paṭhame puññābhisandā kusalābhisandāti puññanadiyo kusalanadiyo. Sukhassāhārāti sukhassa paccayā.
1027. 在第四品第一节中，功德聚集即功德水聚，善聚水聚；所谓快乐之因，即是快乐之所依。
4. Paṭhamadevapadasuttavaṇṇanā四、《第一天人之足迹经》注释
§1030
1030. Catutthe devapadānīti devānaṃ ñāṇena, devassa vā ñāṇena akkantapadāni. Visuddhiyāti visujjhanatthāya. Pariyodapanāyāti puriyodapanatthāya jotanatthāya. Imasmiṃ sutte cattāropi phalaṭṭhapuggalā visuddhaṭṭhena devā nāma jātā.
1030. 在第四地，所谓天位，是指由天人的智慧而得的位，或由天人的智慧所达的境界。净化是指为使清净之故，净除。熄灭是指为使熄灭之故，发光明。此经中提及四种果位圣人，为清净地位的天人，即称为天。
8. Vassasuttavaṇṇanā八、《雨经》注释
§1034
1034. Aṭṭhame pāraṃgantvāti pāraṃ vuccati nibbānaṃ, taṃ patvāti attho. Āsavānaṃ khayāya saṃvattantīti na paṭhamaṃ nibbānaṃ gantvā pacchā saṃvattanti, gacchamānā eva saṃvattanti. Desanā pana evaṃ katā.
1034. 在第八节，所谓到彼岸，是以涅槃为名，其义即是过到彼岸。以染污之灭尽为转变，非离开第一种涅槃后才转变，而是正在至彼岸过程中即已转变。以此为说法。
10. Nandiyasakkasuttavaṇṇanā十、《难提亚释迦族人经》注释
§1036
1036. Dasame divā pavivekāya rattiṃ paṭisallānāyāti divā pavivekatthāya rattiṃ paṭisallānatthāya . Dhammā na pātubhavantīti samathavipassanā dhammā na uppajjanti. Sesaṃ sabbattha uttānamevāti.
第1036节。关于白天清净修行（远离扰乱），夜晚则内敛禅坐；白天为达到清净的目的，夜晚则为修习内敛之用。因法尚未现起，故止禅与观禅（止观）之法亦未生起。其余一切处境中皆同样如此，法总是高昂现起。
Puññābhisandavaggo catuttho. · 第四，福德流溢品。
5. Sagāthakapuññābhisandavaggo
第五章 有句有义善行联系品
1. Paṭhamaabhiasandasuttavaṇṇanā一、《第一流溢经》注释
§1037
1037. Pañcamassa paṭhame asaṅkhyeyyoti āḷhakagaṇanāya asaṅkhyeyyo, yojanavasena panassa saṅkhyā atthi. Bahubheravanti saviññāṇakaaviññāṇakānaṃ bheravārammaṇānaṃ vasena bahubheravaṃ. Puthūti bahu. Savantīti sandamānā. Upayantīti upagacchanti.
第1037节。所谓第五章，名为无限计数，即从整数计数无数。若以行程量度，则有具体数值存在。多聚集的敌对状态，指带来知识与无知之许多敌对造作。『普多』意为众多；『三缔』意为相接连，聚合。『入巴阳堤』意为聚合、来到集合。
2. Dutiyaabhisandasuttavaṇṇanā第二洪流经注释
§1038
1038. Dutiye yatthimā mahānadiyo saṃsandanti samentīti yasmiṃ saṃbhajje etā mahānadiyo ekībhavanti, nirantarā bhavantīti attho.
第1038节。第二项，即无数江河相汇，汇聚为一，永远存续不断之意。
3. Tatiyaabhisandasuttavaṇṇanā第三洪流经注释
§1039
1039. Tatiye puññakāmoti puññatthiko. Kusale patiṭṭhitoti maggakusale patiṭṭhito. Bhāveti maggaṃ amatassa pattiyāti nibbānassa pāpuṇanatthaṃ arahattamaggaṃ bhāveti. Dhammasārādhigamoti dhammasāro vuccati ariyaphalaṃ dhammasāro, adhigamo assāti dhammasārādhigamo, adhigataphaloti attho. Khaye ratoti kilesakkhaye rato.
第1039节。第三项，称为善趣者，即安住于善道之人。『修习』意指通向不死之道，即涅槃之得；修习阿拉汉道以求离苦得乐。所谓法之本质获得，即称为法之心得，意指圣果之获得；说法心得即法之所达之果；法果已获。『乐住』意为从烦恼灭尽中欢喜。
4. Paṭhamamahaddhanasuttavaṇṇanā第一大财富经注释
§1040
1040. Catutthe aḍḍho mahaddhanoti sattavidhena ariyadhanena aḍḍho ceva mahaddhano ca. Teneva bhogena mahābhogo. Sesaṃ sabbattha uttānamevāti.
第1040节。第四项，七种圣财之总和，既是物质财富亦是大财富。凭此财富为大富足。其余一切处境中皆如此，法总是高昂现起。
Sagāthakapuññābhisandavaggo pañcamo. · 有偈福德洪流品第五。
6. Sappaññavaggo
六、智慧品
2. Vassaṃvuttasuttavaṇṇanā度过瓦萨经注释
§1048
1048. Chaṭṭhassa dutiye ayamadhippāyo – sotāpanno bhikkhu ettakena vosānaṃ anāpajjitvā tāneva indriyabalabojjhaṅgāni samodhānetvā vipassanaṃ vaḍḍhetvā sakadāgāmimaggaṃ pāpuṇissati, sakadāgāmī anāgāmimaggaṃ, anāgāmī arahattamagganti imamatthaṃ sandhāya bhagavatā imasmiṃ sutte sāsane tanti paveṇī kathitāti.
1048。在第二第六品中此法的主要含义是：得无漏声音的比库，藉由这样程度的声音不被染污，进而调伏自身根力与觉支等，增长内观智慧，由此证得初果圣道，继而证得第二果圣道，再来证得涅槃圣道。针对此意，世尊在此经教中作了详细说明。
3. Dhammadinnasuttavaṇṇanā法施经注释
§1049
1049. Tatiye dhammadinnoti sattasu janesu eko. Buddhakālasmiñhi dhammadinno upāsako, visākho upāsako, uggo gahapati, citto gahapati, hatthako āḷavako, cūḷaanāthapiṇḍiko, mahāanāthapiṇḍikoti ime satta janā pañcasataupāsakaparivārā ahesuṃ. Etesu esa aññataro.
1049。在第三品中，说的是七类人。在佛陀时代持法修行者有七人，即居士维萨迦、居士乌葛、居士吉多、阿拉维的那达迦、少那给孤独迦、摩诃给孤独迦等七人，他们分别带领五百信徒。这些人之中有一人……
Gambhīrāti dhammagambhīrā sallasuttādayo. Gambhīratthāti atthagambhīrā cetanāsuttantādayo. Lokuttarāti lokuttaratthadīpakā asaṅkhatasaṃyuttādayo. Suññatappaṭisaṃyuttāti sattasuññatādīpakā khajjanikasuttantādayo. Upasampajja viharissāmāti paṭilabhitvā viharissāma. Evañhi vo, dhammadinna, sikkhitabbanti evaṃ tumhehi candopamapaṭipadaṃ rathavinītapaṭipadaṃ moneyyapaṭipadaṃ mahāariyavaṃsapaṭipadaṃ pūrentehi sikkhitabbaṃ. Iti satthā imesaṃ upāsakānaṃ asayhabhāraṃ āropesi. Kasmā ? Ete kira na attano bhūmiyaṃ ṭhatvā ovādaṃ yāciṃsu, avisesena pana sabbabhāraṃ ukkhipituṃ samatthā viya ‘‘ovadatu no, bhante, bhagavā’’ti yāciṃsu. Tena tesaṃ satthā asayhabhāraṃ āropento evamāha. Na kho netanti na kho etaṃ. Nakāro panettha byañjanasandhimattamevāti veditabbo. Tasmāti yasmā idāni attano bhūmiyaṃ ṭhatvā ovādaṃ yācatha, tasmā.
所谓深广，是指法义广大深入，如经文所载。所谓深义，是指义理深远，如意愿经教等。所谓出世，是指发扬超越世间的法，促使无数众生得益。所谓寂灭相照，是指照示寂灭相，如须陀舍那经教等。承受教法而修行，即是获得并保持修行。诸位受持法者应当以月光般柔和的修行方式，温和循序地增进戒定慧，循着高贵圣人之路完成修学。如此，世尊便向这些居士承担起教导重任。为何承担重任？因为他们并非仅凭自地而求教，特别是他们有能力举起全部负担，于是说「请教导我们，世尊」。用此因缘故，世尊承担此教。此处“非屈服”不当直取，一定要领会为修行者承担重责的缘由。由此，即当以自地为由向如来请教法。
4. Gilānasuttavaṇṇanā4. 病经注释
§1050
1050. Catutthe na kho panetanti na kho amhehi etaṃ. Sappañño upāsakoti sotāpanno adhippeto. Assāsanīyehi dhammehīti assāsakarehi dhammehi. Assāsatāyasmāti assāsatu āyasmā. Mārisoti maraṇapaṭibaddho. Maraṇadhammoti maraṇasabhāvo. Adhimocehīti ṭhapehi. Adhimocitanti ṭhapitaṃ. Evaṃvimuttacittassāti evaṃ arahattaphalavimuttiyā vimuttacittassa. Yadidaṃ vimuttiyā vimuttanti yaṃ idaṃ vimuttiṃ ārabbha vimuttiyā nānākaraṇaṃ vattabbaṃ siyā, na taṃ vadāmi. Bhikkhusaṅghassa hi cetiyaṅgaṇabodhiyaṅgaṇavattesu ceva asītikkhandhakavattesu cāti āgamanīyaguṇesu pamāṇaṃ nāma natthi, paṭividdhe pana magge vā phale vā upāsakānañca bhikkhūnañca nānākaraṇaṃ natthi.
1050。在第四品乃说：非“非谓”，而是“我们不如此”。所谓智慧居士即是以初果为最高。受持之法是被支持之法。被支持者即受持法者。所谓“死者”，是指受死法约束者，所谓死法即死法的特性。所谓解脱者，就是被安立者，已安立者。所谓如此解脱之心，乃是以阿拉汉果的解脱心。若此解脱称为解脱，则解脱之始应当阐明多种因缘，但我不作此说。比库僧团之戒律、仪轨、戒品等及八十卷藏中均无确切数量。至于道路或果位，居士与比库之间亦无数量差异。
9. Paññāpaṭilābhasuttavaṇṇanā9. 慧获得经注释
§1055
1055. Navame paññāpaṭilābhāya saṃvattantīti ettha satta sekkhā paññaṃ paṭilabhanti nāma, khīṇāsavo paṭiladdhapañño nāmāti veditabbo. Parato paññābuddhiyātiādīsupi eseva nayo. Sesaṃ sabbattha uttānamevāti.
1055。至于第九件事为得智慧，指的是七个学处众获智慧，称为已灭尽遣味所得智慧。关于获得彼智慧或智慧之最终体悟等，此名与其他说法同理。总而言之，是最崇高的称谓。
Sappaññavaggo chaṭṭho. · 具慧品第六。
7. Mahāpaññavaggo
七．大慧品
1. Mahāpaññāsuttavaṇṇanā1. 大慧经注释
§1058
1058. Sattame mahāpaññatāya saṃvattantītiādīsu ‘‘mahante atthe pariggaṇhātīti mahāpaññā’’tiādinā paṭisambhidāyaṃ (paṭi. ma. 2.4) vuttanayeneva sabbattha sabbapadesu attho veditabbo. Sesaṃ sabbattha uttānamevāti.
1058．关于第七大慧——“在众多大慧中居首位”等语，谓“大慧”者，即“在崇高之义中所计数者”。以此言说的辨别义（参见《巴利大词典》2.4节）乃是普遍适用，且适用于所有词句之义。余者均指“普遍皆倡导”的意思。
Sotāpattisaṃyuttavaṇṇanā niṭṭhitā. · 入流相应注释完毕。