12. Saccasaṃyuttaṃ · 12. 谛相应义注
12. Saccasaṃyuttaṃ十二、谛相应
1. Samādhivaggo
第一 品 禅定品
1. Samādhisuttavaṇṇanā一、定经注释
§1071
1071. Saccasaṃyuttassa paṭhame samādhiṃ, bhikkhaveti te kira bhikkhū cittekaggatāya parihāyanti, atha nesaṃ satthā – ‘‘evamete cittekaggataṃ labhitvā, kammaṭṭhānaṃ vaḍḍhetvā, visesaṃ pāpuṇissantī’’ti imaṃ desanaṃ ārabhi. Tasmātiha, bhikkhave, ‘‘idaṃ dukkha’’nti yogo karaṇīyoti ettha yathābhūtādivasena kāraṇacchedo veditabbo. Idañhi vuttaṃ hoti – bhikkhave, yasmā samāhito bhikkhu cattāri saccāni yathābhūtaṃ pajānāti, tasmā tumhehi ca samāhitehi catunnaṃ saccānaṃ yathābhūtaṃ pajānanatthāya ‘‘idaṃ dukkha’’nti yogo karaṇīyo. Tathā yasmā cattāri saccāni tathāgatasseva pātubhāvā pākaṭāni honti, yasmā ca tathāgatena suvibhattāni, yasmā ca tesu aparimāṇā vaṇṇā aparimāṇāni padabyañjanāni, yasmā ca tesaṃ appaṭividdhattā vaṭṭaṃ vaḍḍhati, tesaṃ paṭividdhakālato paṭṭhāya na vaḍḍhati, tasmā ‘‘evaṃ no vaṭṭaṃ na vaḍḍhissatī’’ti tumhehi ‘‘idaṃ dukkha’’nti yogo karaṇīyo.
1071. 在圣谛相应品的开头说到禅定，谓众比库因一心专注而离散心念，所以佛陀便说：“如此获得心念专一，增长修习业处者，必定获得殊胜果报。”因此，诸比库，应当对“此为苦”有正确的联系与了知，观察其因果无疑。这里说：“诸比库，正因为禅定比库真实了知四圣谛，故你们禅定者当以‘此为苦’为念头。”又因四圣谛如如不虚，正如如来所显现，且经由如来之详尽阐述，色声等无量种相，既广且细微，其增无减，覆盖无遗，故应由你们起“此苦无增无减”的念头。
2. Paṭisallānasuttavaṇṇanā二、独处经注释
§1072
1072. Dutiyaṃ kāyavivekavikalānaṃ kāyavivekapaṭilābhatthāya vuttaṃ.
1072. 第二 躯体离欲分的缺乏，所达成得真正身体清净的讲说。
3. Paṭhamakulaputtasuttādivaṇṇanā三、第一良家子经等注释
§1073-75
1073-75. Tatiye abhisamayāyāti abhisamayatthāya. Samaṇabrāhmaṇāti cettha sāsanāvacarā adhippetā. Tathā catutthapañcamesu, tena tena abhilāpena bujjhanakānaṃ pana ajjhāsayenetāni vuttāni.
1073-75. 第三“abhisamaya”，意为通达、实现。沙门婆罗门，即此处的教法实践者，称为“sāsanāvacarā”。第四、第五品中，则因各别的别名而具备觉悟者的别样境界或内心状态，故有所不同。
6. Dutiyasamaṇabrāhmaṇasuttavaṇṇanā六、第二沙门婆罗门经注释
§1076
1076. Chaṭṭhe abhisambuddhaṃ pakāsesunti abhisambuddho ahanti evaṃ attānaṃ abhisambuddhaṃ pakāsayiṃsu. Imasmiñhi sutte sabbaññubuddhā ca samaṇagahaṇena gahitā.
1076. 第六品讲述自觉者（abhisambuddha）展显自己，自称自觉。此经中诸多全知觉者因修行沙门戒律而得以涵摄。
10. Tiracchānakathāsuttavaṇṇanā十、畜生论经注释
§1080
1080. Dasame anekavihitanti anekavidhaṃ. Tiracchānakathanti aniyyānikattā saggamokkhamaggānaṃ tiracchānabhūtaṃ kathaṃ. Rājakathantiādīsu rājānaṃ ārabbha ‘‘mahāsammato mandhātā dhammāsoko evaṃ mahānubhāvo’’tiādinā nayena pavattakathā rājakathā. Esa nayo corakathādīsu. Tesu ‘‘asuko rājā abhirūpo dassanīyo’’tiādinā nayena gehasitakathāva tiracchānakathā hoti. ‘‘Sopi nāma evaṃ mahānubhāvo khayaṃ gato’’ti evaṃ pavattā pana kammaṭṭhānabhāve tiṭṭhati. Coresupi ‘‘mūladevo evaṃ mahānubhāvo meghamālo evaṃ mahānubhāvo’’ti tesaṃ kammaṃ paṭicca ‘‘aho sūrā’’ti gehasitakathāva tiracchānakathā. Yuddhepi bhāratayuddhādīsu ‘‘asukena asuko evaṃ mārito evaṃ viddho’’ti kāmassādavaseneva kathā tiracchānakathā, ‘‘tepi nāma khayaṃ gatā’’ti evaṃ pavattā pana sabbattha kammaṭṭhānameva hoti. Apica annādīsu ‘‘evaṃ vaṇṇavantaṃ gandhavantaṃ rasavantaṃ phassasampannaṃ khādimha bhuñjimha pivimha paribhuñjimhā’’ti kāmassādavasena kathetuṃ na vaṭṭati. Sātthakaṃ pana katvā ‘‘pubbe evaṃ vaṇṇādisampannaṃ annaṃ pānaṃ vatthaṃ sayanaṃ mālaṃ gandhaṃ vilepanaṃ sīlavantānaṃ adamha, cetiye pūjaṃ akarimhā’’ti kathetuṃ vaṭṭati.
1080. 第十品称为多种作法。斜见品讲述或非因缘，如何说因果成就出三界解脱之道。讲王者时，以大赞誉如“最尊者、贤王、法苦者”等为引，进而述至治理事。此类讲王故事即“王说”。类似在盗贼故事中，诸如“帅气壮丽、值得观赏之王”谓语则属讽刺“斜见说”。“所称乃如此贤王已灭绝”等说法，实皆因缺乏正知正见。盗贼故事则论其根基如天王、云王颂扬其功德，依此成立“英雄豪杰”之称，此即斜见文。于战争等场合，亦有“坏人由坏人、病人由病人击杀”等带欲情增扰的争战说辞，虽言败亡，实皆依修行事实而论。即使于饮食等事也不能凭美味芳香等眩惑欲念。纯粹来说，佛陀昔时即赞美具色香味等食物、服饰、卧具、衣饰、香气、涂饰，及持有戒律之人于寺庙供养之典礼，皆为有义作法。
Ñātikathādīsupi ‘‘amhākaṃ ñātakā sūrā samatthā’’ti vā, ‘‘pubbe mayaṃ evaṃ vicitrehi yānehi vicarimhā’’ti vā assādavasena vattuṃ na vaṭṭati. Sātthakaṃ pana katvā ‘‘tepi no ñātakā khayaṃ gatā’’ti vā, ‘‘pubbe mayaṃ evarūpā upāhanā saṅghassa adamhā’’ti vā kathetabbā. Gāmakathādīsupi suniviṭṭhadunniviṭṭhasubhikkhadubbhikkhādivasena vā ‘‘asukagāmavāsino sūrā samatthā’’ti vā evaṃ assādavasena vattuṃ na vaṭṭati, sātthakaṃ pana katvā ‘‘saddhā pasannā’’ti vā, ‘‘khayaṃ gatā’’ti vā vattuṃ vaṭṭati. Nigamanagarajanapadakathāsupi eseva nayo.
即使在亲属等故事中，有说“我们的亲属勇猛能干”的句子，或“从前我们乘坐各种奇特的车辆游历”的说法，以不利的意图来说则不可；若以有所指称的正面意思说，则可说“那些亲属已灭失”或“从前我们曾以这些方式入侵僧团”等。于乡野故事等，也不宜以轻视乡村生活或饥馑缺乏等恶劣情况说“住在远乡的勇猛能干”，以不利之意说则不适合；但可说“信心清净”、“已灭失”等正面语句。在结论、村落及都邑故事中，亦当遵循此理。
Itthikathāpi vaṇṇasaṇṭhānādīni paṭicca assādavasena vattuṃ na vaṭṭati, ‘‘saddhā pasannā khayaṃ gatā’’ti evameva vaṭṭati. Sūrakathāpi ‘‘nandimitto nāma yodho sūro ahosī’’ti assādavasena vattuṃ na vaṭṭati, ‘‘saddho pasanno ahosi, khayaṃ gato’’ti evameva vaṭṭati. Surākathātipi pāṭho. Sāpi cesā surākathā ‘‘evarūpā nāma surā pītā ratijananī hotī’’ti assādavaseneva na vaṭṭati, ādīnavavasena pana ‘‘ummattakasaṃvattanikā’’tiādinā nayena vaṭṭati. Visikhākathāpi ‘‘asukavisikhā suniviṭṭhā dunniviṭṭhā’’ti vā, ‘‘asukavisikhāya vāsino sūrā samatthā’’ti vā assādavaseneva vattuṃ na vaṭṭati, ‘‘saddhā pasannā khayaṃ gatā’’ti eccevaṃ vaṭṭati. Kumbhaṭṭhānakathāti udakatitthakathā vuccati, kumbhadāsikathā vā. Sāpi ‘‘pāsādikā naccituṃ gāyituṃ chekā’’ti assādavasena na vaṭṭati, ‘‘saddhā pasannā’’tiādinā nayeneva vaṭṭati.
女性故事，依名称顺序等条件以不利意思说则不适合，但以“信心清净已灭失”等正面语句则可。勇士故事如“不得怨友名义之勇士”以不利意思说不可，但说“忠诚信心已成，已灭失”则同样可。勇士故事本身如“此为勇士饮酒欲火之母”以不利意说不可，但因危险等原因则可用“行疯癫者”等称谓。火花故事如“火星闪烁隐现缺失火星”等，或“火星居住者勇猛能干”以不利意说也不可，但以“信心清净已灭失”等正面语则成立。水神故事是指渡水信仰故事，亦称水仆故事。像“其姿态宜人，擅长歌舞者”为不利意思而不适用，但以“信心清净”等正面语义则可。
Pubbapetakathāti atītañātikathā. Tattha vattamānañātikathāsadisova vinicchayo. Nānattakathāti purimapacchimakathāhi vimuttā avasesā nānāsabhāvā niratthakakathā. Lokakkhāyikāti ‘‘ayaṃ loko kena nimmito, asukena nāma nimmito, kāko seto aṭṭhīnaṃ setattā, balākā rattā lohitassa rattattā’’ti evamādikā lokāyatavitaṇḍasallāpakathā. Samuddakkhāyikā nāma ‘‘kasmā samuddo sāgaro, sāgaradevena khanitattā sāgaro, khato meti hatthamuddāya niveditattā samuddo’’ti evamādikā niratthakasamuddakkhāyikakathā. Iti bhavo iti abhavoti yaṃ vā taṃ vā niratthakakāraṇaṃ vatvā pavattitakathā itibhavābhavakathā. Ettha ca bhavoti sassataṃ, abhavoti ucchedaṃ. Bhavoti vuddhi, abhavoti hāni. Bhavoti kāmasukhaṃ, abhavoti attakilamatho. Iti imāya chabbidhāya itibhavābhavakathāya saddhiṃ bāttiṃsa tiracchānakathā nāma honti. Sesaṃ sabbattha uttānatthamevāti.
前世亲属故事，是指有关过去亲属的故事。其内容是过去亲属故事的总结。多样故事是指与东西方故事不同，内容多样、无意义的闲谈故事。世俗毁谤故事，如曰“此世是何因缘所生，俗称恶因，乌鸦白骨白骨成堆，笨蛋是血红夜色红”等之类，皆是世间人荒诞荒谬的诽谤闲谈。海神毁谤故事，说“何以海为大洋，因有海神，此洋被破，海被毁，举手断灭”等亦属无益的海神毁谤闲谈。生死即是有，也即是无，说此说彼皆是无益说法故名“有无说”。其中“有”是常存，“无”是断灭；“有”是增长，“无”是减少；“有”是欲乐，“无”是自苦。依此六类有无说合起来称为三十二种杂乱无义的有无说，简言之皆为无用论述。
Paṭhamo vaggo. · 第一品。
2. Dhammacakkappavattanavaggo
第二章 法轮初转品
1. Dhammacakkappavattanasuttavaṇṇanā一、转法轮经注释
§1081
1081. Dutiyassa paṭhame bārāṇasiyanti evaṃnāmake nagare. Isipatane migadāyeti isīnaṃ patanuppatanavasena evaṃladdhanāme migānaṃ abhayadānavasena dinnattā migadāyasaṅkhāte ārāme. Ettha hi uppannuppannā sabbaññuisayo patanti, dhammacakkappavattanatthaṃ nisīdantīti attho. Nandamūlakapabbhārato sattāhaccayena nirodhasamāpattito vuṭṭhitā anotattadahe katamukhadhovanādikiccā ākāsena āgantvā paccekabuddhaisayopettha otaraṇavasena patanti, uposathatthañca anuposathatthañca sannipatanti, gandhamādanaṃ paṭigacchantāpi tatova uppatantīti iminā isīnaṃ patanuppatanavasena taṃ ‘‘isipatana’’nti vuccati.
1081．第二章始于名为巴拉那西的城市。在此所谓仙人堕处，以鹿苑名义因赠予无畏而得有雄鹿为名的园林。实因此处经常聚集全知者，意在转法轮。因祝福根基，上贤七周斩断烦恼，登空中而来渡者，具独觉佛之资，前来此地安住，不论供日亦或非供日，皆聚会此地，采香净供。此处因而得名“仙人堕处”。
Āmantesīti dīpaṅkarapādamūle katābhinīhārato paṭṭhāya pāramiyo pūrento anupubbena pacchimabhave katābhinikkhamano anupubbena bodhimaṇḍaṃ patvā tattha aparājitapallaṅke nisinno mārabalaṃ bhinditvā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāmāvasāne dasasahassilokadhātuṃ unnādento sabbaññutaṃ patvā satta sattāhāni bodhimaṇḍe vītināmetvā mahābrahmunā āyācitadhammadesano buddhacakkhunā lokaṃ voloketvā lokānuggahena bārāṇasiṃ gantvā pañcavaggiye saññāpetvā dhammacakkaṃ pavattetukāmo āmantesi.
应邀者，指在忉利天下忉利王足下恭敬迎接之人。先积累布施资粮，逐渐出世。入菩提树下，坐于不败绒毯，断魔军力，于第一夜忆念前生。第二夜清净天眼。第三夜破除十方世界，具足圆满智慧。七个星期在菩提树下静坐，受大梵天祈请宣说法义。以佛眼观视世界，救渡众生，遂往迦毗罗卫城，与五比库结集，立志转动法轮，应邀赴会。
Dveme, bhikkhave, antāti dve ime, bhikkhave, koṭṭhāsā. Imassa pana padassa saha samudāhārena samudāhāranigghoso heṭṭhā avīciṃ upari bhavaggaṃ patvā dasasahassilokadhātuṃ pattharitvā aṭṭhāsi. Tasmiṃyeva samaye aṭṭhārasakoṭisaṅkhā brahmāno samāgacchiṃsu, pacchimadisāya sūriyo atthameti, pācīnadisāya āsāḷhanakkhattena yutto puṇṇacando uggacchati. Tasmiṃ samaye bhagavā imaṃ dhammacakkappavattanasuttaṃ ārabhanto ‘‘dveme, bhikkhave, antā’’tiādimāha.
比库们，两种终结，即有两种篱笆。这两种篱笆具足该词的共同含义，以此为标志，从下方越过无间地狱，升到天界，跨越十万世界，停驻其中。当时，有十八亿千万众多梵天聚集，西方日轮即将沉没，东方由七月星宿相伴的满月升起。在此时，世尊开始开示此法轮经，说：“比库们，有两种终结……”
Tattha pabbajitenāti gihisaṃyojanaṃ chinditvā pabbajjupagatena. Na sevitabbāti na vaḷañjetabbā . Yo cāyaṃ kāmesu kāmasukhallikānuyogoti yo ca ayaṃ vatthukāmesu kilesakāmasukhassa anuyogo. Hīnoti lāmako. Gammoti gāmavāsīnaṃ santako. Pothujjanikoti andhabālajanena āciṇṇo. Anariyoti na ariyo na visuddho na uttamo na vā ariyānaṃ santako. Anatthasaṃhitoti na atthasaṃhito, hitasukhāvahakāraṇaṃ anissitoti attho. Attakilamathānuyogoti attano kilamathassa anuyogo, attano dukkhakaraṇanti attho. Dukkhoti kaṇṭakāpassayaseyyādīhi attamāraṇehi dukkhāvaho.
其中，出家者者是指断除家业缠绵而进入出家的比库。不可修习，不可嗜好者，是指不应追随的。所谓欲乐的爱好者，或依恋外求的烦恼欲乐者，是卑贱且像畜养之人。所谓乡村者，是居住乡村的乡民。凡夫是被愚痴蒙蔽的无知者。非圣者者，非圣洁的非上乘人，非圣人之类。无益之聚者，是指无利无益、不生善乐之根源者。执己恶业者，是指随从自造苦因之人。苦者，指由荆棘、荆棘床及死亡痛苦等所生诸苦。
Paññācakkhuṃ karotīti cakkhukaraṇī. Dutiyapadaṃ tasseva vevacanaṃ. Upasamāyāti kilesūpasamatthāya. Abhiññāyāti catunnaṃ saccānaṃ abhijānanatthāya. Sambodhāyāti tesaṃyeva sambujjhanatthāya. Nibbānāyāti nibbānasacchikiriyāya. Sesamettha yaṃ vattabbaṃ siyā, taṃ heṭṭhā tattha tattha vuttameva. Saccakathāpi sabbākāreneva visuddhimagge (visuddhi. 2.529) vitthāritā.
造慧眼者，谓能观察之眼。第二义即是阐述该词的意义。平息者，谓平抑烦恼。通晓者，谓明了四圣谛之实。觉悟者，即证悟正觉。解脱者，是指觉证涅槃。此如后所应说者，即为其下文。关于真谛之说，皆已于清净道中详细阐述。
Tiparivaṭṭanti saccañāṇakiccañāṇakatañāṇasaṅkhātānaṃ tiṇṇaṃ parivaṭṭānaṃ vasena tiparivaṭṭaṃ. Ettha hi ‘‘idaṃ dukkhaṃ ariyasaccaṃ, idaṃ dukkhasamudaya’’nti evaṃ catūsu saccesu yathābhūtaṃ ñāṇaṃ saccañāṇaṃ nāma. Tesuyeva ‘‘pariññeyyaṃ pahātabba’’nti evaṃ kattabbakiccajānanañāṇaṃ kiccañāṇaṃ nāma. ‘‘Pariññātaṃ pahīna’’nti evaṃ tassa tassa kiccassa katabhāvajānanañāṇaṃ katañāṇaṃ nāma. Dvādasākāranti tesaṃyeva ekekasmiṃ sacce tiṇṇaṃ tiṇṇaṃ ākārānaṃ vasena dvādasākāraṃ. Ñāṇadassananti etesaṃ tiparivaṭṭānaṃ dvādasannaṃ ākārānaṃ vasena uppannañāṇasaṅkhātaṃ dassanaṃ. Dhammacakkhunti aññattha tayo maggā tīṇi ca phalāni dhammacakkhu nāma honti, idha paṭhamamaggova.
三转名为真理知识、任务知识及任务完成知识，是以三重轮转为三转。此处“这是苦圣谛，这是苦集谛”是针对四圣谛中的诸相真如，乃是真实知见名之真理知识。由此知悉“应当了知，应当放弃”，称为任务知识。了知任务已了结，即为任务完成知识。十二种形态，即是每一圣谛中三种形态共十二种。知见，则是基于此三重轮转所生的十二种知见。佛眼则另有所指，三者为道与三果，此佛眼即为首第之一。
Dhammacakketi paṭivedhañāṇe ceva desanāñāṇe ca. Bodhipallaṅke nisinnassa hi catūsu saccesu uppannaṃ dvādasākāraṃ paṭivedhañāṇampi, isipatane nisinnassa dvādasākārāya saccadesanāya pavattitaṃ desanāñāṇampi dhammacakkaṃ nāma. Ubhayampi hetaṃ dasabalassa ure pavattañāṇameva. Imāya desanāya pakāsentena bhagavatā dhammacakkaṃ pavattitaṃ nāma. Taṃ panetaṃ dhammacakkaṃ yāva aññāsikoṇḍaññatthero aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāti , tāva naṃ bhagavā pavatteti nāma, patiṭṭhite ca pavattitaṃ nāma. Taṃ sandhāya pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuntiādi vuttaṃ.
法轮者，谓认知与说法之分别知。世尊坐在菩提树下，四圣谛所现出的十二种形态，即为认知真谛之知。佛陀坐在仙人堕处，依十二形态宣说圣谛，具足宣说之知，即为法轮。此二知皆因于十方诸佛威力而起。以此示现，佛陀方始转法轮。此法轮于最长寿尊者阿难与十八亿千万梵天等共证得初果。法轮既立，即为转法轮。关于此法轮现时转动，曾有天神、人间鬼魅等闻闻称说之言。
Tattha bhummāti bhūmaṭṭhakadevatā. Saddamanussāvesunti ekappahāreneva sādhukāraṃ datvā – ‘‘etaṃ bhagavatā’’tiādīni vadantā anusāvayiṃsu. Obhāsoti sabbaññutaññāṇobhāso. So hi tadā devānaṃ devānubhāvaṃ atikkamitvā virocittha. Aññāsi vata, bho, koṇḍaññoti imassapi udānassa udāhāranigghoso dasasahassilokadhātuṃ pharitvā aṭṭhāsi.
其中，“地”者，为地护神。称为“闻天人应供”，即闻当时佛陀转法轮，奉献善根，如言“是佛所转”等，附近随从应声。显现者，即显现广博智慧之光辉。彼时，天神已超越诸神感，相光辉耀。异乎常人呵，正如声名所示，此亦为当时出云，示现示例，以十万世界轮转为例，发光久驻。
9. Saṅkāsanasuttavaṇṇanā九、桑咖萨那经注释
§1089
1089. Navame aparimāṇā vaṇṇāti appamāṇāni akkharāni. Byañjanāti tesaṃyeva vevacanaṃ, vaṇṇānaṃ vā ekadesā yadidaṃ byañjanā nāma. Saṅkāsanāti vibhattiyo. Ekamekasmiñhi sacce sabbākārena vitthāriyamāne vaṇṇādīnaṃ anto nāma natthi. Tasmā evamāha.
1089. “无量色”是指无限无数的字母。所谓辅音，即这其中的辅音变体，色法之一处者，即为辅音。结集者意为分解。真实中，在细分所有事物的任何一处，无论是色还是其他，并无边际的界限。因此如此说。
10. Tathasuttavaṇṇanā十、如是经注释
§1090
1090. Dasame sabhāvāvijahanaṭṭhena tathaṃ. Dukkhañhi dukkhameva vuttaṃ. Sabhāvassa amoghatāya avitathaṃ. Na hi dukkhaṃ adukkhaṃ nāma hoti. Aññabhāvānupagamena anaññathaṃ. Na hi dukkhaṃ samudayādibhāvaṃ upagacchati. Samudayādīsupi eseva nayoti.
1090. 第十，关于无常的消灭。如苦即苦，明确而真实。对于存在而言，真实性是不虚妄的。不存在苦与苦的相对概念。因另种存在而异，彼此迥然不同。苦并非因诸有因生起的状态。乃至于集等亦是如此，亦可理解为此意。
Dhammacakkappavattanavaggo dutiyo. · 转法轮品第二。
3. Koṭigāmavaggo
3. 百城品
1. Koṭigāmasuttavaṇṇanā一、国提咖玛经注释
§1091
1091. Tatiyassa paṭhame ananubodhāti ananubujjhanena. Appaṭivedhāti appaṭivijjhanena.
1091. 第三品第一节，失解是指未能彻悟。能力不足则种种未能实现。
2. Dutiyakoṭigāmasuttavaṇṇanā2. 第二国提咖马经注释
§1092
1092. Dutiye cetovimutti paññāvimuttīti phalasamāpattiphalapaññānaṃ nāmaṃ.
1092. 第二节，心解脱是智慧解脱，指所得果位成就的智慧见解。
7. Tathasuttavaṇṇanā7. 如是经注释
§1097
1097. Sattame tasmā ariyasaccānīti yasmā tathāni avitathāni anaññathāni, tasmā ariyānaṃ saccānīti vuccanti. Na hi vitathāni ariyā ariyasaccato paṭivijjhanti.
1097. 第七节，因此称为圣谛，因为它们既非虚伪，也非错误，不相同。因此称为圣者之谛。圣人绝不违背圣谛。
8. Lokasuttavaṇṇanā8. 世间经注释
§1098
1098. Aṭṭhame tathāgato ariyo, tasmā ‘‘ariyasaccānī’’ti yasmā ariyena tathāgatena paṭividdhattā desitattā ca tāni ariyasantakāni honti, tasmā ariyassa saccattā ariyasaccānīti attho.
第1098节。如来为圣者，故称其为「圣谛者」。因如来的圣者所分别宣说者即是圣谛（圣谛者），而这些正是圣者的断除法（止灭之道）。故谓圣者诸谛真实，称为圣谛者。
10. Gavampatisuttavaṇṇanā10. 咖瓦巴提经注释
§1100
1100. Dasame sahañcaniketi sahañcaniyanagare. Yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passatītiādi ekapaṭivedhavasena vuttaṃ, imasmiñhi sutte ekapaṭivedhova kathito.
第1100节。第十中，所谓萨罕查尼城（Sahañcaniyanagara）。比库们，若见苦，亦见苦之集，如此仅一说切断见解，故于此经中亦单一切断门义而说。
Koṭigāmavaggo tatiyo. · 国提咖马品第三。
4. Sīsapāvanavaggo
第四节 头发清净分
1. Sīsapāvanasuttavaṇṇanā1. 尸舍巴林经注释
§1101
1101. Catutthassa paṭhame yadidaṃ uparīti yāni imāni upari. Sīsapāvaneti sīsapārukkhe.
第1101节。第四分第一节。上文所说即前诸句。头发清净者，即头发不粗糙。
2. Khadirapattasuttavaṇṇanā2. 《佉地罗叶经》注释
§1102
1102. Dutiye anabhisameccāti ñāṇena anabhisamāgantvā, appaṭivijjhitvāti attho.
第1102节。第二者，无间断者，意为无智未及，此处指认识无误的意思。
3. Daṇḍasuttavaṇṇanā3. 《杖经》注释
§1103
1103. Tatiye asmā lokā paraṃ lokanti imamhā manussalokā paraṃ nirayampi, tiracchānayonimpi, pettivisayampi, manussalokampi, devalokampi, gacchanti, punappunaṃ vaṭṭasmiṃyeva nibbattantīti attho.
第1103节。第三者，谓我等世间谓彼他方世界者，即此人间世界之外，尚有地狱、三恶道及饿鬼界、人间界、天界往返往来，如轮回循环不断生起者是也。
5. Sattisatasuttavaṇṇanā5. 《七百矛经》注释
§1105
1105. Pañcame evañcetaṃ, bhikkhave, assāti, bhikkhave, evaṃ ce etaṃ bhaveyya, nirantaraṃ sattisatehi haññamānassa dukkhadomanassehi sahevesa saccābhisamayo bhaveyya ceti attho.
第五，如是，如是，善男子，善男子，此意。若果如是发生，则因持续长久的三昧，忍受着被杀害的痛苦与忧愁，真实之证得将生起。
9. Indakhīlasuttavaṇṇanā9. 《因陀柱经》注释
§1109
1109. Navame mukhaṃ olokentīti ajjhāsayaṃ olokenti. Ajjhāsayo idha mukhanti adhippeto.
第九，观察口的意思是观察思想。这里的思想是指口为所支配者。
10. Vādatthikasuttavaṇṇanā10. 《论议者经》注释
§1110
1110. Dasame silāyūpoti silāthambho. Soḷasakukkukoti soḷasahattho. Soḷasakukkūtipi pāṭho. Heṭṭhā nemaṅgamāti heṭṭhā āvāṭaṃ paviṭṭhā. Aṭṭha kukku uparinemassāti aṭṭha hatthā āvāṭassa upari uggantvā ṭhitā bhaveyyuṃ. Bhusāti balavatī. Sesaṃ sabbattha uttānamevāti.
第十，石柱之喻指石柱支撑。十六拳宽指宽度为十六拳。十六拳宽之柱道，从下方看，覆盖着石板。八拳的柱顶高出石板上方。柱体坚固有力。其余部分均向上凸起。
Sīsapāvanavaggo catuttho. · 尸舍婆林品 第四
5. Papātavaggo
第五卷 地狱品
1. Lokacintāsuttavaṇṇanā1.《世间思惟经》注释
§1111
1111. Pañcamassa paṭhame sumāgadhāya pokkharaṇiyāti evaṃnāmikāya pokkharaṇiyā. Lokacintaṃ cintentoti, ‘‘kena nu kho candimasūriyā katā, kena mahāpathavī, kena mahāsamuddo, kena sattā uppāditā, kena pabbatā, kena ambatālanāḷikerādayo’’ti evarūpaṃ lokacintaṃ cintento nisīdi.
第一段关于第五卷，所谓苏摩迦陀池塘，即名为苏摩迦陀池塘者。思虑世事，即思惟：“月亮日头为何形成？大地为何存在？大海为何广大？众生为何出生？群山为何耸立？雨水与椰子树等为何如此？”怀此种世事思虑而坐。
Vicetoti vigatacitto vikkhittacitto vā. Bhūtaṃyeva addasāti te kira asurā sambarimāyaṃ samparivattetvā yathā ne so puriso hatthiassādīsu āruhante ukkhipitvā, bhisamuḷālacchiddehi pavisante passati, evaṃ adhiṭṭhahiṃsu. Taṃ sandhāya satthā ‘‘bhūtaṃyeva addasā’’ti āha. Devānaṃyeva mohayamānāti devānaṃ cittaṃ mohayantā. Tasmāti yasmā lokacintaṃ cintento ummattakopi hoti, tasmā.
毁坏者意为心已灭且分散的。有人见鬼魔之类据说环绕着婆罗门，就像人登象背，跳入并进入象鼻与肚脐介处看见一样，遭此剧烈的灾难。因此执着此事，佛者便告曰：“此人所见乃真鬼魔。”所谓迷惑天众，谓惑乱天人心智。故曰，因思虑世事连疯癫人亦生，缘此缘故。
2-3. Papātasuttādivaṇṇanā2-3.《悬崖经》等注释
§1112-13
1112-13. Dutiye paṭibhānakūṭoti eko mahanto pabbatasadiso mariyādapāsāṇo. Tatiye aniṭṭharūpanti aniṭṭhasabhāvaṃ.
第二品名为此处称的大山峭壁，如同极大山岳般的庄严磐石。第三品称为不肯定之相、不稳定本性。
4. Kūṭāgārasuttavaṇṇanā4.《尖顶屋经》注释
§1114
1114. Catutthe heṭṭhimaṃ gharaṃ akaritvāti thambhabhittipādussāpanādinā gharassa heṭṭhimabhāgaṃ akatvā.
第四品指未建造低处的房舍，即没有用柱墙和地板等设施，使房屋的下部不完整。
5. Vālasuttavaṇṇanā5.《毛发经》注释
§1115
1115. Pañcame santhāgāreti sippuggaṇhanasālāyaṃ. Upāsanaṃ karonteti kaṇḍakhipanasippaṃ karonte. Asanaṃ atipātenteti kaṇḍaṃ atikkamente. Poṅkhānupoṅkhanti ekaṃ kaṇḍaṃ khipitvā yathā assa sarassa poṅkhaṃ vijjhati, aparaṃ anupoṅkhaṃ nāma dutiyassa poṅkhaṃ, puna aparaṃ tassa poṅkhanti evaṃ atipātente addasa. Yatra hi nāmāti ye nāma. Durabhisambhavataranti dukkarataraṃ. Sattadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti ekaṃ vālaṃ sattadhā bhinditvā, tassa ekaṃ bhedaṃ gahetvā, vātiṅgaṇamajjhe bandhitvā, aparaṃ bhedaṃ kaṇḍassa aggakoṭiyaṃ bandhitvā, usabhamatte ṭhito kaṇḍabaddhāya koṭiyā taṃ vātiṅgaṇabaddhakoṭiṃ paṭivijjheyyāti attho. Tasmāti yasmā evaṃ duppaṭivijjhāni cattāri saccāni, tasmā.
第五品叫做夹板桥通道，即像制作夹板桥一样建造的汇集所在。造寺行礼者象征扔掷节点的匠师。座位超出界限则越过夹板。羽毛互扇比喻掷出一夹板，犹如马和鸭扇羽毛，此为第一羽毛；另一羽毛称为第二，接着第三继续比喻。这里的「名之所」，即名为难以臆度、极难破坏。用七断之绳，可绳断千万绳段，取其中之一段，系于中间环节，再系于夹板首尾，则犹如之理。故因有此四难破灭之真理，故称此。
7. Paṭhamachiggaḷayugasuttavaṇṇanā7.《第一孔轭经》注释
§1117
1117. Sattame aññamaññakhādikāti aññamaññaṃ khādanaṃ. Dubbalakhādikāti balavantehi macchādīhi dubbalānaṃ macchādīnaṃ khādanaṃ.
第七品指，相互吞食一类，即一种互相吞食。弱肉吞食，强大者吞食鱼类等弱小动者。
8. Dutiyachiggaḷayugasuttavaṇṇanā8.《第二孔轭经》注释
§1118
1118. Aṭṭhame mahāpathavīti cakkavāḷagabbhantarā mahāpathavī. Adhiccamidaṃ, bhanteti idaṃ adhiccuppattikaṃ sace taṃ yugaṃ na pūti bhaveyya, samudde udakaṃ na susseyya, so ca kacchapo na mareyya, api nāma yadicchāvasena siyāti attho.
第八品为大道，指轮回世间中的大地。如巢穴中之龟，此中称为外巢，若穴不破烂、海水不涸竭、龟不死，寓意永存不灭之义。
Evaṃ adhiccamidaṃ, bhikkhaveti ettha mahāsīvatthero cattāri yugāni dasseti – puratthimacakkavāḷamukhavaṭṭiyaṃ ṭhitena purisena pakkhittayugassa hi chiggaḷena tassa andhakacchapassa gīvāya pavesanaṃ viya manussapaṭilābho adhiccapaṭilābhī. Dakkhiṇacakkavāḷamukhavaṭṭiyaṃ ṭhitena pakkhittassa pana paribbhamantassa purimayugaṃ patvā chiggaḷena chiggaḷupari āruḷhassa chiggaḷena gīvappavesanaṃ viya tathāgatuppādo adhiccatarasambhavo. Pacchimacakkavāḷamukhavaṭṭiyaṃ ṭhitena pakkhittassa pana paribbhamantassa purimayugadvayaṃ patvā chiggaḷena chiggaḷupari āruḷhassa chiggaḷena gīvappavesanaṃ viya tathāgatappaveditassa dhammavinayassa dīpanaṃ adhiccatarasambhavaṃ. Uttaracakkavāḷamukhavaṭṭiyaṃ ṭhitena pakkhittassa pana paribbhamantassa purimayugattayaṃ patvā chiggaḷena chiggaḷupari āruḷhassa chiggaḷena gīvappavesanaṃ viya catusaccapaṭivedho ativiya adhiccatarasambhavo veditabbo. Navamādīni abhisamayasaṃyutte vuttanayānevāti.
正如上所说，此处长老的大师示现四劫：东轮所在之地，有人围绕其翼七劫，像围巢入虎喙；南轮所在之地，绕其翼两劫，入虎喙，犹如正觉出世，更甚之障碍生起；西轮所在之地，绕其翼两劫，入虎喙，犹如正觉所说法律之光辉，更严酷而生；北轮所在之地，绕其翼三劫，入虎喙，比四圣谛之知更甚，犹如大障碍，理应理解。其余第九品及以后言涉正受成就，见解相续。
Papātavaggo pañcamo. · 堕落品第五。
6. Abhisamayavaggavaṇṇanā
六、通达品卷释
§1121
1121. Abhisamayavaggo nidānavagge abhisamayasaṃyutte vitthāritova.
1121. 通达品如『因缘品』中联结通达之法所详细阐述。
7. Paṭhamaāmakadhaññapeyyālavaggo
七、初阿墨茶纳吠耶罗品
3. Paññāsuttavaṇṇanā三、慧经注释
§1133
1133. Āmakadhaññapeyyāle ariyena paññācakkhunāti vipassanaṃ ādiṃ katvā lokiyalokuttarena ñāṇacakkhunā.
1133. 阿墨茶纳吠耶罗品中，圣者已以解五智眼，始行观照正见，以世俗世间外的智眼了知。
4. Surāmerayasuttavaṇṇanā四、谷酒果酒经注释
§1134
1134.Surāmerayamajjappamādaṭṭhānā paṭiviratāti ettha surā nāma piṭṭhasurā, odanasurā, pūvasurā, kiṇṇapakkhittā, sambhārasaṃyuttāti pañcavidhā. Merayaṃ nāma pupphāsavo, phalāsavoti, evaṃ vutto yo koci āsavo. Majjanti tadeva ubhayaṃ, yaṃ vā panaññampi surāsavavinimuttaṃ madanīyaṃ. Yāya cetanāya taṃ pivanti, sā pamādassa kāraṇattā pamādaṭṭhānaṃ nāma, tato paṭiviratāti attho.
1134. 关于远离酒类、蜜类、麻醉类、沉溺类、散乱类这五种戒除之根本，此处所称酒类者，包括糟酒、稀酒、小米酒及所制各种多样酒品。麻醉类名为花香麻醉，果香麻醉等，皆归入此五种贪染。凡被此等使心沉迷者，皆陷于这两种贪染之中；若有人离此酒类贪染，仍染于其他嗜好取乐，则依其意念而饮者，即于迷醉因缘生惰怠故，名为远离酒类。
6-7. Matteyyasuttādivaṇṇanā六至七、母性经等注释
§1136-37
1136-37.Matteyyāti mātuhitā, mātari sammāpaṭipannāti attho. Petteyyādīsu pituhitā petteyyā.
1136-37.『孝顺母亲』者，即对母亲有益之义，谓对母亲如法奉行。『孝顺父亲』等，即对父亲有益者为孝顺父亲。
8-9. Sāmaññasuttādivaṇṇanā八至九、沙门性经等注释
§1138-39
1138-39. Samaṇānaṃ hitā sāmaññā. Brāhmaṇānaṃ hitā brahmaññā. Tesu tesu sammā paṭipannānaṃyevetaṃ adhivacanaṃ.
1138-39。沙门的利益称为一般的沙门戒，婆罗门的利益称为婆罗门戒。对于各自各当正行者，此即为该戒律的称谓。
10. Pacāyikasuttavaṇṇanā十、供养经注释
§1140
1140.Kule jeṭṭhāpacāyinoti kule jeṭṭhānaṃ apacāyino, nīcavuttinoti attho.
1140。“族中长辈受不敬”意指对族中长辈的不敬，此为贬低之义。
8. Dutiyaāmakadhaññapeyyālavaggo
第八。第二类各法杂杂传分。
8. Bījagāmasuttavaṇṇanā第八《种子类经》注释
§1148
1148.Bījagāmabhūtagāmasamārambhāti mūlabījaṃ, khandhabījaṃ, phaḷubījaṃ, aggabījaṃ, bījabījanti pañcavidhassa bījagāmassa ceva yassa kassaci nīlatiṇarukkhādikassa bhūtagāmassa ca samārambhā, chedanapacanādibhāvena vikopanā paṭiviratāti attho.
1148。种子地、种子众生、种子村落的开端，指根本种子、蕴种子、果实种子、主要种子、以及称为种种种子的五类种子村落。此五类种子村落指某某蓝树等众生类村落之起始，因断割、腐坏等缘故而生变迁而止息之义。
9. Vikālabhojanasuttavaṇṇanā第九《非时食经》注释
§1149
1149.Vikālabhojanāti kālātikkantabhojanā, majjhanhikātikkamato paṭṭhāya yāvakālikaparibhogāti attho.
1149。“不合时令之食”意指违越时节的食物，指超过当时饮食限度之物，以此为限度之食，即为临时的享用之意。
10. Gandhavilepanasuttavaṇṇanā第十《香与涂香经》注释
§1150
1150. Mālādīsu mālāti yaṃ kiñci pupphaṃ. Gandhanti yaṃ kiñci gandhajātaṃ. Vilepananti chavirāgakaraṇaṃ. Tattha piḷandhantā dhārenti nāma, ūnaṭṭhānaṃ pūrentā maṇḍenti nāma, gandhavasena chavirāgavasena ca sādiyantā vibhūsenti nāma. Ṭhānaṃ vuccati kāraṇaṃ. Tasmā yāya dussīlyacetanāya tāni mālādhāraṇādīni mahājano karoti, tato paṭiviratāti attho.
1150。在花环等中称为“花环”，任何花皆是。“香”指一切香气所生之物。“涂饰”指制作爱欲染污的物品。其中称为“披挂”，是指佩戴的意，称为“满身”，是指身上满载；称为“装饰”，是指用香气或爱欲之染饰装扮。此处“因”即“作用”的意思。因此，因为这些为不正之意，众人便不允许花环等的持用，故谓禁戒。
9. Tatiyaāmakadhaññapeyyālavaggo
第三章 叶谷类（叶竹类）品
1. Naccagītasuttavaṇṇanā第一《舞蹈歌唱经》注释
§1151
1151. Sāsanassa ananulomattā visūkaṃ paṭāṇībhūtaṃ dassananti visūkadassanaṃ. Attanā naccananaccāpanādivasena naccā ca gītā ca vāditā ca antamaso mayūranaccādivasenāpi pavattānaṃ naccādīnaṃ visūkabhūtā dassanā cāti naccagītavāditavisūkadassanā. Naccādīni hi attanā payojetuṃ vā parehi payojāpetuṃ vā payuttāni passituṃ vā neva bhikkhūnaṃ, na bhikkhunīnaṃ vaṭṭanti.
教法中，不顺教义而纯净细致的称为断绝了污秽的清净之观。清净之观，即是由自身所起的舞蹈与不舞蹈等如是之相，以及像孔雀舞蹈那样的终末舞蹈和乐歌、器乐演奏，所表现出来的纯净之见。舞蹈等实非为自己而起，也非为他人而起，更非为观察者而起，这样的舞蹈等的纯净表现，并非比库或比库尼所允许。
2. Uccāsayanasuttavaṇṇanā第二《高大床座经》注释
§1152
1152.Uccāsayanaṃ vuccati pamāṇātikkantaṃ. Mahāsayanaṃ akappiyattharaṇaṃ, tato paṭiviratāti attho.
高床称为超出尺度者。大床则是未经恰当使用的，不合适的床，由此而有禁戒。
3. Jātarūpasuttavaṇṇanā第三《金经》注释
§1153
1153.Jātarūpanti suvaṇṇaṃ. Rajatanti kahāpaṇo – lohamāsako, jatumāsako, dārumāsakoti ye vohāraṃ gacchanti, tassa ubhayassāpi paṭiggahaṇā paṭiviratā. Neva naṃ uggaṇhanti na uggaṇhāpenti, na upanikkhittaṃ sādiyantīti attho.
出生时的金器称为「出生形」，银币则称为「硬币」—分为铁币、铜币、木质币等类型。这些物件，双方均有收取与抵挡的权利。既不接受也不拒绝，不作任何缠绕或拒绝，这是其意涵。
4. Āmakadhaññasuttavaṇṇanā四、生谷物经注释
§1154
1154. Āmakadhaññapaṭiggahaṇāti sāli-vīhi-yava-godhuma-kaṅgu-varaka-kudrūsakasaṅkhātassa sattavidhassāpi āmakadhaññassa paṭiggahaṇā. Na kevalañca etesaṃ paṭiggahaṇameva, āmasanampi bhikkhūnaṃ na vaṭṭatiyeva.
「叶谷收载」指稻、粟、米、小麦、粟米、大乔麦和豆类等七种谷属的收取。它并非仅是获得这些物品，未得到谷物的收受，比库也不能执意允许。
5. Āmakamaṃsasuttavaṇṇanā五、生肉经注释
§1155
1155.Āmakamaṃsapaṭiggahaṇāti ettha aññatra uddissa anuññātā āmakamaṃsamacchānaṃ paṭiggahaṇameva bhikkhūnaṃ na vaṭṭati, no āmasanaṃ.
「叶肉收取」指的是除此之外，未被允许收取的各种叶肉，专指比库不得收取的叶肉，但并非谷物收受。
6. Kumārikasuttavaṇṇanā六、少女经注释
§1156
1156.Itthikumārikapaṭiggahaṇāti ettha itthīti purisantaragatā, itarā kumārikā nāma. Tāsaṃ paṭiggahaṇampi āmasanampi akappiyameva.
1156. 关于女子之取法，尔时意谓是女子，因其归属于男人。又有别的女子，其名为少女。此二者的取法与戒律均为不净之事。
7. Dāsidāsasuttavaṇṇanā七、奴婢经注释
§1157
1157.Dāsidāsapaṭiggahaṇāti ettha dāsidāsavaseneva tesaṃ paṭiggahaṇaṃ na vaṭṭati, ‘‘kappiyakārakaṃ dammi, ārāmikaṃ dammī’’ti evaṃ vutte pana vaṭṭati.
1157. 关于奴婢之取法，尔时如同奴婢之法，彼等的取用不应被允许，但若言“可用之物，我许可”、“园中所用，我许可”，此类言说才得被接受。
10. Catutthaāmakadhaññapeyyālavaggo
10. 第四 疾药米粮受用品类章
1. Khettavatthusuttavaṇṇanā一、田地宅基地经注释
§1161
1161.Ajeḷakādīsu khettavatthupariyosānesu kappiyākappiyanayo vinayavasena upaparikkhitabbo . Tattha khettaṃ nāma yasmiṃ pubbaṇṇaṃ ruhati. Vatthu nāma yasmiṃ aparaṇṇaṃ ruhati. Yattha vā ubhayaṃ ruhati, taṃ khettaṃ. Tadatthāya akatabhūmibhāgo vatthu. Khettavatthusīsena cettha vāpitaḷākādīnipi saṅgahitāneva.
1161. 对于犊牛等田地财产末日的允许与禁止，应依戒律加以查明。当中‘田地’指的是白天休憩之处，‘财产’指的是夜间休憩之处。若两者俱存，则称为田地。而不属于土地部分即为财产。此处之田地和财产，乃诸如泥墙等相似地物所围合而成。
2-3. Kayavikkayasuttādivaṇṇanā二至三、买卖经等注释
§1162-63
1162-63.Kayavikkayāti kayā ca vikkayā ca. Dūteyyaṃ vuccati dūtakammaṃ, gihīnaṃ paṇṇaṃ vā sāsanaṃ vā gahetvā tattha tattha gamanaṃ. Pahiṇagamanaṃ vuccati gharā gharaṃ pesitassa khuddakagamanaṃ. Anuyogo nāma tadubhayakaraṇaṃ. Tasmā dūteyyapahiṇagamanānuyogāti evamettha attho veditabbo.
1162-63. 身体之变化，谓身体与转变。遣使称为遣使职务，指有家人收受粮食或教法，而至处各行其事。差遣往返称为派遣，意指自宅向宅寄送短程往返。‘接续’指二者相为因缘之结合。因此，遣使、派遣与接续是此义之体现。
4. Tulākūṭasuttavaṇṇanā4. 秤欺诈经注释
§1164
1164. Tulākūṭādīsu kūṭanti vañcanaṃ. Tattha tulākūṭaṃ tāva rūpakūṭaṃ, aṅgakūṭaṃ, gahaṇakūṭaṃ, paṭicchannakūṭanti catubbidhaṃ hoti. Tattha rūpakūṭaṃ nāma dve tulā samarūpā katvā gaṇhanto mahatiyā gaṇhāti, dadanto khuddikāya deti. Aṅgakūṭaṃ nāma gaṇhanto pacchābhāge hatthena tulaṃ akkamati, dadanto pubbabhāge. Gahaṇakūṭaṃ nāma gaṇhanto mūle rajjuṃ gaṇhāti, dadanto agge. Paṭicchannakūṭaṃ nāma tulaṃ susiraṃ katvā anto ayacuṇṇaṃ pakkhipitvā gaṇhanto taṃ pacchābhāge karoti, dadanto aggabhāge.
1164. 关于秤砣等‘砣’的骗伪。其中文义为秤砣，有四种：形状砣、肢体砣、挂带砣、遮蔽物砣。形状砣，指二个相似于秤砣的物体相加起来成为大秤砣，给予较小者。肢体砣，指在称量者后方用手按压秤，给予前方者。挂带砣，指在称量者的绳子根部捆绑，给予绳端。遮蔽物砣，指将秤缝密封后，将秤端无法伸入的内侧施行称量，给予秤柄部分。
Kaṃso vuccati suvaṇṇapāti, tāya vañcanaṃ kaṃsakūṭaṃ. Kathaṃ? Ekaṃ suvaṇṇapātiṃ katvā aññā dve tisso lohapātiyo suvaṇṇavaṇṇā karonti. Tato janapadaṃ gantvā, kiñcideva aḍḍhakulaṃ pavisitvā, ‘‘suvaṇṇabhājanāni kiṇathā’’ti vatvā, agghe pucchite samagghataraṃ dātukāmā honti, tato tehi ‘‘kathaṃ imesaṃ suvaṇṇabhāvo jānitabbo’’ti vutte ‘‘vīmaṃsitvā gaṇhathā’’ti suvaṇṇapātiṃ pāsāṇe ghaṃsitvā sabbapātiyo datvā gacchanti.
『霞果』者，谓黄金块，其假称为『铜钩』。何以故？先制一金块，复制他二或三铁块，使之呈现金色。之后往乡间，进入村落，便说『出售黄金物件』，并询问邻人，欲以较低价获物。若他人问及，便答以此黄金物何以辨识，教人审察，随后将金块藏在石中，将所有铜块付出，即离去。
Mānakūṭaṃ hadayabheda-sikhābheda-rajjubhedavasena tividhaṃ hoti. Tattha hadayabhedo sappitelādiminanakāle labbhati . Tāni hi gaṇhanto heṭṭhāchiddena mānena ‘‘saṇikaṃ āsiñcā’’ti vatvā antobhājane bahuṃ paggharāpetvā gaṇhāti, dadanto chiddaṃ pidhāya sīghaṃ pūretvā deti. Sikhābhedo tilataṇḍulādiminanakāle labbhati. Tāni hi gaṇhanto saṇikaṃ sikhaṃ ussāpetvā gaṇhāti, dadanto vegena sikhaṃ bhindanto deti. Rajjubhedo khettavatthuminanakāle labbhati. Lañjaṃ alabhantā hi khettaṃ amahantaṃ mahantaṃ katvā minanti.
『铜钩群』依其质地不同，分为三种：心断铜钩、毛断铜钩与杆断铜钩。心断铜钩似兔皮，采集时常下断，其持者会用下折方法称物，说『治害已除』，将内部分开成碎块，然后快速装满交付。毛断铜钩似细稻谷，采集时毛尖断裂，其持者燃烧尖端，快速折断并交付。杆断铜钩采集于农田，通常先断除柄杆，采收者不得不割断大柄，方能采获。
5. Ukkoṭanasuttavaṇṇanā5. 掘起经注释
§1165
1165.Ukkoṭanādīsu ukkoṭananti sāmike assāmike kātuṃ lañjaggahaṇaṃ. Vañcananti tehi tehi upāyehi paresaṃ vañcanaṃ. Tatridamekaṃvatthu – eko kira luddako migañca migapotakañca gahetvā āgacchati. Tameko dhutto ‘‘kiṃ, bho, migo agghati, kiṃ migapotako’’ti?, Āha. ‘‘Migo dve kahāpaṇe, migapotako eka’’nti ca vutte kahāpaṇaṃ datvā, migapotakaṃ gahetvā thokaṃ gantvā nivatto ‘‘na me, bho, migapotakena attho, migaṃ me dehī’’ti āha. Tena hi dve kahāpaṇe dehīti. Nanu, bho, mayā paṭhamaṃ eko kahāpaṇo dinnoti. Āma dinnoti. Imampi migapotakaṃ gaṇha, evaṃ so ca kahāpaṇo, ayañca kahāpaṇagghanako migapotakoti dve kahāpaṇā bhavissantīti. So ‘‘kāraṇaṃ vadatī’’ti sallakkhetvā migapotakaṃ gahetvā migaṃ adāsīti.
在采掘类事物中，采掘即持有矿石的行为，争夺即通过讥讽取得矿石。欺诈即采用种种手段欺骗他人。其中有一例：有少年持鹿及鹿角前来，旁人问其言为何如此？少年答鹿值两钱，鹿角值一钱，将钱拿出后，带着鹿角走，说我对鹿角无用，我当养鹿。其实鹿值两钱，因此彼得到了两钱。有人曰『你先给钱一钱，后又拿鹿角，是先行拿钱还是后行拿钱？』少年称是后才说理由，拿鹿角，买鹿。
Nikatīti yogavasena vā māyāvasena vā apāmaṅgaṃ pāmaṅganti amaṇiṃ maṇinti, asuvaṇṇaṃ suvaṇṇanti katvā patirūpakena vañcanaṃ. Sāciyogoti kuṭilayogo. Etesaṃyeva ukkoṭanādīnametaṃ nāmaṃ. Tasmā ukkoṭanasāciyogā vañcanasāciyogā nikatisāciyogāti evamettha attho daṭṭhabbo. Keci aññaṃ dassetvā aññassa parivattanaṃ sāciyogoti vadanti. Taṃ pana vañcaneneva saṅgahitaṃ.
附近即近处之义，亦指誘惑、欺骗恶行。称宝石为假石为假象，以此迷惑他人，这种行为称为近处欺诈。近于诡诈者即连接之欺诈，称为纽带欺诈。以上三名即分别指掘掘盗盗、纽带之欺诈、近处之欺诈。有人也说将此种欺诈称为连接欺诈及转换欺诈，此皆属欺骗总称。
6-11. Chedanasuttādivaṇṇanā6-11. 切断经等注释
§1166-71
1166-71.Chedanādīsu chedananti hatthacchedanādi. Vadhoti maraṇaṃ. Bandhoti rajjubandhanādīhi bandhanaṃ. Viparāmosoti himaviparāmoso, gumbaviparāmosoti duvidho. Yaṃ himapātasamaye himena paṭicchannā hutvā maggapaṭipannaṃ janaṃ musanti, ayaṃ himaviparāmoso. Yaṃ gumbādipaṭicchannā musanti, ayaṃ gumbaviparāmoso.
在截断等行为中，『截断』为用手截断等动作；『杀』谓致死；『绑』谓以杆索缚系之类；『逃避』则分两种：一种谓逃避山岭，一种谓逃避洞穴。若于冰雪覆没时被雪埋灭之者，称为逃避山岭。若隐于洞穴等处而生死者，称为逃避洞穴。
Ālopo vuccati gāmanigamādīnaṃ vilopakaraṇaṃ. Sahasākāroti sāhasakiriyā, gehaṃ pavisitvā, manussānaṃ ure satthaṃ ṭhapetvā, icchitabhaṇḍaggahaṇaṃ. Evametasmā chedanavadhabandhanaviparāmosaālopasahasākārā paṭiviratā. Sesaṃ sabbattha uttānatthamevāti.
『消失』谓村落、市集等地的消亡。所谓『千人之力』，谓进入屋室，安设人死之家属物品，采集先人遗存。故以消灭、杀害、拘禁、逃避、消失及千人之力为禁止，余则皆为利益之所在。
Āmakadhaññapeyyālavaṇṇanā niṭṭhitā. · 生谷等略说注释完毕。
Iti sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya · 如是《阐明胜义》相应部注释中
Mahāvaggavaṇṇanā niṭṭhitā. · 大品注释完毕。
Nigamanakathā结语之论
Ettāvatā hi –
大致如此——
‘‘Bahukārassa yatīnaṃ vipassanācāranipuṇabuddhīnaṃ,
『多有精进行者、善于内观修行而智慧通达之众，
Saṃyuttavaranikāyassa atthasaṃvaṇṇanaṃ kātuṃ.
欲为《相应部》经文做义理阐述。
‘‘Saddhammassa ciraṭṭhitimāsisamānena yā mayā;
因我长期身处正法，深感亲近，
Nipuṇā aṭṭhakathā āraddhā sāratthapakāsinī nāma.
故着手勤勉注疏，成就此般实质法义之《要义解说》。
‘‘Sā hi mahāaṭṭhakathāya sāramādāya niṭṭhitā esā;
此注疏乃由大型注疏取其精华所成，已然终成此卷；』
Aṭṭhasattatimattāya pāḷiyā bhāṇavārehi.
共有三十七个语句段落用于巴利语的讲解。
‘‘Ekūnasaṭṭhimatto visuddhimaggopi bhāṇavārehi;
共计三十六个语句段落以及清净之道的讲解段落；
Atthappakāsanatthāya āgamānaṃ kato yasmā.
此乃为释义教导之目的而来诸经文所组成。
‘‘Tasmā tena sahāyaṃ aṭṭhakathā bhāṇavāragaṇanāya;
因此，作为辅助，该注疏乃为语句段落的计数用；
Thokena aparipūraṃ sattatiṃsasataṃ hoti.
仅凭简略不完整，数目约为三千七百。
‘‘Sattatiṃsādhikasata-parimāṇaṃ bhāṇavārato evaṃ;
超过三十七百的语句段落数量，即此注疏对语句段落的详加说明。
Samayaṃ pakāsayantiṃ mahāvihārādhivāsīnaṃ.
时，正住于大寺的众僧众昭示，
‘‘Mūlaṭṭhakathāya sāramādāya mayā imaṃ karontena;
『根本注疏的要义，由我著作者阐述，
Yaṃ puññamupacitaṃ tena hotu sabbo sukhī loko.
愿此受供养的功德，令众生皆得安乐。』
‘‘Etissā karaṇatthaṃ therena bhadantajotipālena;
这是因长老尊者亮光护者所为，
Sucisīlena subhāsitassa pakāsayantañāṇena.
品德纯净、戒行端正、善言广传、具足了知而昭示者。
‘‘Sāsanavibhūtikāmena yācamānena maṃ subhaguṇena;
以法义庄严之资，以礼敬希求我者，品德端正的善士。」
Yaṃ samadhigataṃ puññaṃ tenāpi jano sukhī bhavatū’’ti.
凡得善行之人，其亦必定安乐无忧。
Paramavisuddhasaddhābuddhivīriyappaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattippabhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā pabhinnapaṭisambhidāparivāre chaḷabhiññādippabhedaguṇappaṭimaṇḍite uttarimanussadhamme suppatiṭṭhitabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena katā ayaṃ sāratthappakāsinī nāma saṃyuttanikāyaṭṭhakathā.
此处所论为三藏注疏之精义，所基于者乃有至净之信心、觉慧、精进（三学），辅之以戒行纯正、语行柔和等诸德之集成。其辩论时机，精审严密，合于法系，诠释周全，智慧具足。乃为长老传承光辉，居大寺之中，集盛名老子，具广阔纯净慧眼者佛音所作。此注疏名曰《要意显灯》，专为显彰三藏义理而著，涵盖释义详尽，乃尊贵长老所撰。
‘‘Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ;
「当于此世间安立不移，为世间解脱典范，
Dassentī kulaputtānaṃ, nayaṃ sīlavisuddhiyā.
示现于族姓子弟众中，彼以戒净庄严自立。」
‘‘Yāva buddhoti nāmampi, suddhacittassa tādino;
「乃至佛号名号响彻，纯净心者恒敬，
Lokamhi lokajeṭṭhassa, pavattati mahesino’’ti.
世间至尊雄者中，此名赫然传扬。」
Sāratthappakāsinī nāma · 名为《显明精义》
Saṃyuttanikāya-aṭṭhakathā sabbākārena niṭṭhitā. · 《相应部注疏》已以一切方面完成。