4. Indriyasaṃyuttaṃ · 4. 根相应义注
4. Indriyasaṃyuttaṃ第四 根相应
1. Suddhikavaggo
一、清净品
1. Suddhikasuttavaṇṇanā第一《纯净经》注释
§471
471. Indriyasaṃyuttassa paṭhame saddhindriyaṃ satindriyaṃ paññindriyanti imāni tīṇi catubhūmakakusalavipākesu ceva kiriyāsu ca labbhanti. Vīriyindriyasamādhindriyāni catubhūmakakusale akusale vipāke kiriyāyāti sabbattha labbhanti. Iti idaṃ suttaṃ catubhūmakasabbasaṅgāhakadhammaparicchedavasena vuttanti veditabbaṃ.
471. 在感官制御相应部首第一，信根、念根、慧根被称为三根，这三者同样在四种地具的善恶结果与行为中获得功德。精进根、定根也同样在四种地具的善恶，结果与行为中无一不具足。由此此经，以四种地具为总摄法门之章节而宣说，理应知晓。
7. Dutiyasamaṇabrāhmaṇasuttavaṇṇanā第七《第二沙门婆罗门经》注释
§477
477. Sattame saddhindriyaṃ nappajānantīti dukkhasaccavasena na pajānanti. Saddhindriyasamudayaṃ nappajānantīti samudayasaccavasena na pajānanti. Evaṃ nirodhaṃ nirodhasaccavasena, paṭipadaṃ maggasaccavasenāti. Sesesupi eseva nayo.
477. 第七（品）中信根被谓不生，意指以苦圣谛为依，不能生起对信根的认识。信根集谛不生，意指以集圣谛为依，不能生起对信根集的认识。灭谛、道谛亦复如是。余者亦皆同理通达。
Sukkapakkhe pana adhimokkhavasena āvajjanasamudayā saddhindriyasamudayo hoti, paggahavasena āvajjanasamudayā vīriyindriyasamudayo, upaṭṭhānavasena āvajjanasamudayā satindriyasamudayo, avikkhepavasena āvajjanasamudayā samādhindriyasamudayo, dassanavasena āvajjanasamudayā paññindriyasamudayo hoti. Tathā chandavasena āvajjanasamudayā saddhindriyasamudayo hoti, chandavasena āvajjanasamudayā vīriyasatisamādhipaññindriyasamudayo hoti. Manasikāravasena āvajjanasamudayā saddhindriyasamudayo hoti. Manasikāravasena āvajjanasamudayā vīriyasatisamādhipaññindriyasamudayo hotīti evampi attho veditabbo. Imesu paṭipāṭiyā chasu suttesu catusaccameva kathitaṃ.
在善法方，依最上忏悔故有烦恼集；依把持故有精进根集；依守护故有念根集；依不动摇故有定根集；依观察故有慧根集。依欲求故有信根集；依欲求故有精进念定慧根集。依专注故有信根集；依专注故有精进念定慧根集。由此可知，六经中，四谛皆以此修行法门为论。
8. Daṭṭhabbasuttavaṇṇanā第八《应见经》注释
§478
478. Aṭṭhame kattha ca, bhikkhave, saddhindriyaṃ daṭṭhabbaṃ, catūsu sotāpattiyaṅgesūtiādi imesaṃ indriyānaṃ savisaye jeṭṭhakabhāvadassanatthaṃ vuttaṃ. Yathā hi cattāro seṭṭhiputtā rājāti rājapañcamesu sahāyesu ‘‘nakkhattaṃ kīḷissāmā’’ti vīthiṃ otiṇṇesu ekassa seṭṭhiputtassa gehaṃ gatakāle itare cattāro tuṇhī nisīdanti, gehasāmikova – ‘‘imesaṃ khādanīyaṃ bhojanīyaṃ detha, gandhamālālaṅkārādīni dethā’’ti gehe vicāreti. Dutiyassa, tatiyassa, catutthassa gehaṃ gatakāle itare cattāro tuṇhī nisīdanti, gehasāmikova – ‘‘imesaṃ khādanīyaṃ bhojanīyaṃ detha, gandhamālālaṅkārādīni dethā’’ti gehe vicāreti. Atha sabbapacchā rañño gehaṃ gatakāle kiñcāpi rājā sabbattha issaro, imasmiṃ pana kāle attano geheyeva – ‘‘imesaṃ khādanīyaṃ bhojanīyaṃ detha, gandhamālālaṅkārādīni dethā’’ti gehe vicāreti. Evameva saddhāpañcamakesu indriyesu tesu sahāyesu ekato vīthiṃ otarantesu viya ekārammaṇe uppajjamānesupi yathā paṭhamassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ sotāpattiyaṅgāni patvā adhimokkhalakkhaṇaṃ saddhindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. Yathā dutiyassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ sammappadhānāni patvā paggahalakkhaṇaṃ vīriyindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. Yathā tatiyassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ satipaṭṭhānāni patvā upaṭṭhānalakkhaṇaṃ satindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. Yathā catutthassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ jhānavimokkhe patvā avikkhepalakkhaṇaṃ samādhindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. Sabbapacchā rañño gehaṃ gatakāle pana yathā itare cattāro tuṇhī nisīdanti, rājāva gehe vicāreti, evameva ariyasaccāni patvā pajānanalakkhaṇaṃ paññindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni hontīti.
478. 第八品，世尊告比库们：哪里能见信根？其在四圣果支部皆得显现。譬如四位富家子，出行至王舍城的王和五王者处，于一人宅临去时，其余三人独处宅中，如同主家，思惟“请出食饮，香饰花环等”。次、一、二人宅时也是独处后的同样情形。到最后王之家亦然，乃至于自己家，思惟卷食饮香饰花环。此如信根在五支中，处于主事一脉的情形，其他四根乃其随顺。这正如得漏得除的信根，是为最上。他根随顺。次如其余支名中，依精进成主事根，余随顺；第三依念观成主事根；第四依定解脱成主事根，与余随顺；第五依慧知识成主事根，其余随顺，最终以慧根为主。正是如次划分四圣果支之总摄门类。
9-10. Paṭhamavibhaṅgasuttādivaṇṇanā第九至第十《第一分别经》等注释
§479-480
479-480. Navame satinepakkenāti ettha nipakassa bhāvo nepakkaṃ, paññāyetaṃ nāmaṃ. Kasmā pana satibhājane paññā vuttāti? Satiyā balavabhāvadassanatthaṃ. Balavasati hi idha adhippetā. Sā ca paññāsampayuttāva balavatī hoti, na vippayuttāti paññāsampayuttasatiṃ dassento evamāha. Cirakatanti cirakālaṃ kataṃ dānaṃ vā sīlaṃ vā uposathakammaṃ vā. Cirabhāsitanti ‘‘asukasmiṃ ṭhāne asukaṃ nāma bhāsita’’nti evaṃ cirakāle bhāsitaṃ. Vossaggārammaṇaṃ katvāti nibbānārammaṇaṃ katvā. Udayatthagāminiyāti udayañca atthañca gacchantiyā, udayabbayapariggahikāyāti attho. Imasmiṃ sutte saddhāsatipaññindriyāni pubbabhāgāni, vīriyindriyaṃ missakaṃ, samādhindriyaṃ nibbattitalokuttarameva kathitaṃ. Dasamepi ayameva dhammaparicchedoti.
479-480. 第九品谈念根正熟。此熟者，即念根力气具足之意。为何讲念根成就慧？因念心之力强盛。力强是此处的本义。念善所护，连结慧则具力强。此经云：持久为长时，捐施戒律法事皆经过长久。持久语即于不适地处讲长时。释为涅槃之因。上升、下降、升降之义即意。经中明见信根、念根、慧根的前段，精进根指出，定根现象成最高境界。此即第十品讲之法章节也。
Suddhikavaggo paṭhamo. · 纯净品第一。
2. Mudutaravaggo
第二章 轻便分
1. Paṭilābhasuttavaṇṇanā1. 获得经注释
§481
481. Dutiyavaggassa paṭhame sammappadhāne ārabbhāti sammappadhāne paṭicca, sammappadhāne bhāventoti attho. Satindriyepi eseva nayo.
481. 第二品第一节中说“正确行起于正确行，依于正确行，正因正确行而生”，此意亦通于正确五根。
2. Paṭhamasaṃkhittasuttavaṇṇanā2. 第一略经注释
§482
482. Dutiye tatoti vipassanāmaggaphalavasena nissakkaṃ veditabbaṃ. Samattāni hi paripuṇṇāni pañcindriyāni arahattamaggassa vipassanindriyāni nāma honti. Tato mudutarehīti tehi arahattamaggassa vipassanindriyehi mudutarāni anāgāmimaggassa vipassanindriyāni nāma honti, tato mudutarāni sakadāgāmimaggassa, tato mudutarāni sotāpattimaggassa vipassanindriyāni nāma honti, tato mudutarāni dhammānusārimaggassa, tato mudutarāni saddhānusārimaggassa vipassanindriyāni nāma honti.
482. 第二节中说“‘是’者，指内观道果实之法，应如实了知。五根圆满时谓之阿拉汉道中的内观根。较轻者乃指阿拉汉道内观根，而更轻者则为不退道内观根，更轻者为一来道内观根，随后为斯陀含道内观根，再后为法随道内观根，最后为信随道内观根。”
Tathā samattāni paripuṇṇāni pañcindriyāni arahattamaggindriyāni nāma honti, tato mudutarāni anāgāmimaggindriyāni nāma honti, tato mudutarāni sakadāgāmimaggindriyāni nāma honti, tato mudutarāni sotāpattimaggindriyāni nāma honti, tato mudutarāni dhammānusārimaggindriyāni, tato mudutarāni saddhānusārimaggindriyāni nāma honti.
同样地，五根圆满时称为阿拉汉道根，稍轻者称为不退道根，再轻者是一来道根，然后轻者是斯陀含道根，稍轻者是法随道根，更轻的则是信随道根。
Samattāni paripuṇṇāni pañcindriyāni arahattaphalindriyāni nāma honti, tato mudutarāni anāgāmiphalindriyāni, tato mudutarāni sakadāgāmiphalindriyāni, tato mudutarāni sotāpattiphalindriyāni nāma honti. Dhammānusārisaddhānusārino pana dvepi sotāpattimaggaṭṭhapuggalā, maggaṭṭhapuggalavasena nesaṃ nānattaṃ jātanti āgamanenapi maggenapi. Saddhānusārī puggalo hi uddisāpento paripucchanto anupubbena maggaṃ pāpuṇāti, dhammānusārī ekena vā dvīhi vā savanehi. Evaṃ tāva nesaṃ āgamanena nānattaṃ veditabbaṃ.
五根圆满时称为阿拉汉果根，稍轻者称为不退果根，中间轻者称为一来果根，再轻者是斯陀含果根。法随及信随者中，斯陀含道根果根的持有者有两类：作为道证者，因入道与道之差异不可生；作为初证者，依渐进法而得道，也只有一二次听法证得。由此观之，如实认识其入道差异。
Dhammānusārissa pana maggo tikkho hoti, sūraṃ ñāṇaṃ vahati, asaṅkhārena appayogena kilese chindati kadalikkhandhaṃ viya tikhiṇā asidhārā. Saddhānusārissa na tassa viya maggo tikkho hoti, na sūraṃ ñāṇaṃ vahati, sasaṅkhārena sappayogena kilese chindati kadalikkhandhaṃ viya atikhiṇā asidhārā. Kilesakkhaye pana tesaṃ nānattaṃ natthi. Avasesā ca kilesā khīyanti.
法随者之道行锐利，能担负精进慧，犹如锋利之利刃，斩断烦恼如割断甘蔗般迅疾。信随者之道不若法随锐利，不具精进慧，反以浓厚善法因缘缓缓断烦恼，犹如稍微锋钝的利刃，亦能斩断烦恼。于烦恼灭尽方面二者无差异，唯余余烦恼渐次消减。
3. Dutiyasaṃkhittasuttavaṇṇanā3. 第二略经注释
§483
483. Tatiye tatoti phalavasena nissakkaṃ veditabbaṃ. Samattāni hi paripuṇṇāni pañcindriyāni arahattaphalindriyāni nāma honti, arahattaphalena samannāgato puggalo arahā nāma hoti. Arahattaphalato mudutarāni anāgāmiphalindriyāni nāma honti, tato mudutarāni sakadāgāmiphalindriyāni, tato mudutarāni sotāpattiphalindriyāni, sotāpattiphalena samannāgato puggalo sotāpanno nāma hoti. Indriyavemattatā phalavemattatā hotīti indriyanānattena phalanānattaṃ, phalanānattena puggalanānattanti.
483. 第三者，即应以果报之理加以认识。因为五根圆满者，即所谓阿拉汉果之根。具备阿拉汉果根的比库被称为阿拉汉。比阿拉汉果更为纯净的则是无来果根；再更纯净者是须陀洹果根；具足须陀洹果根的比库被称为须陀痴。根的纯净程度即为果报的纯净程度，果报的纯净程度即为比库之纯净程度。
4. Tatiyasaṃkhittasuttavaṇṇanā4. 第三略经注释
§484
484. Catutthe paripūraṃ paripūrakārī ārādhetīti paripūraṃ arahattamaggaṃ karonto arahattaphalaṃ ārādheti. Padesaṃ padesakārīti avasese tayo padesamagge karonto padesaṃ phalattayamattameva ārādheti. Iti imesu catūsupi suttesu missakāneva indriyāni kathitāni.
484. 第四者，即应以圆满圆满因缘加以取念。所谓圆满，是指修习阿拉汉道，获得阿拉汉果。所谓因缘，是指在三道中修行，以因缘达至果报的层次。此中即为四乘经中所述的根，即是移情转念之法。
5-7. Paṭhamavitthārasuttādivaṇṇanā5-7. 第一广经等注释
§485-487
485-487. Pañcame tato mudutarehīti vipassanāvasena nissakkaṃ veditabbaṃ. Paripuṇṇāni hi pañcindriyāni arahattamaggassa vipassanindriyāni honti, tato mudutarāni antarāparinibbāyissa vipassanindriyāni, tato mudutarāni upahaccaparinibbāyissa, tato mudutarāni asaṅkhāraparinibbāyissa, tato mudutarāni sasaṅkhāraparinibbāyissa, tato mudutarāni uddhaṃsotaakaniṭṭhagāmissa vipassanindriyāni nāma honti.
485-487. 第五者，则应以般若智慧之根加以认识。因缘圆满的五根，乃是阿拉汉道的般若根。再更纯净的则是中间涅槃的般若根；再更纯净的，则是余住涅槃的般若根；然后是无为涅槃与有为涅槃的般若根；最后是顶上正流来赴涅槃的般若根。
Imasmiṃ pana ṭhāne arahattamaggeyeva ṭhatvā pañca nissakkāni nīharitabbāni. Arahattamaggassa hi vipassanindriyehi mudutarāni paṭhamaantarāparinibbāyissa vipassanindriyāni, tato mudutarāni dutiyaantarāparinibbāyissa, tato mudutarāni tatiyaantarāparinibbāyissa, tato mudutarāni upahaccaparinibbāyissa, tato mudutarāni uddhaṃsotaakaniṭṭhagāmissa vipassanindriyāni. Asaṅkhāraparinibbāyissa sasaṅkhāraparinibbāyinopi eteva pañca janā.
此处，应专注于阿拉汉道中的五根，不得逾越。阿拉汉道的般若根依次为：第一，中间涅槃的般若根；第二，二次中间涅槃的般若根；第三，第三中间涅槃的般若根；第四，余住涅槃的般若根；第五，顶上正流来赴涅槃的般若根。无为涅槃与有为涅槃的根亦是这五根中的一部分。
Idāni tīṇi nissakkāni. Sakadāgāmimaggassa hi indriyehi mudutarāni sotāpattimaggindriyāni, sotāpattimaggeyeva indriyehi mudutarāni dhammānusārimaggindriyāni. Tehipi mudutarāni saddhānusārimaggindriyāni. Chaṭṭhasattamāni vuttanayāneva. Imesu pana tīsupi suttesu pubbabhāgavipassanindriyāneva kathitāni.
至此，三种根已讲。须陀洹果道的根较圆满，正流果道的根较圆满，法随行果道的根更为圆满，信随行果道的根第六、第七辈子亦同如此。三乘经中专论的是先前所说的般若根。
8. Paṭipannasuttavaṇṇanā8. 已行道经注释
§488
488. Aṭṭhame tato mudutarehīti maggaphalavasena nissakkaṃ veditabbaṃ. Taṃ pāḷiyaṃ vuttameva. Bāhiroti imehi aṭṭhahi puggalehi bahibhūto. Puthujjanapakkhe ṭhitoti puthujjanakoṭṭhāse ṭhito. Imasmiṃ sutte lokuttarāneva indriyāni kathitāni.
488. 第八者，则应以道果之理加以认识。此言乃同巴利经中所述。外部者是指这些八位比库中被称为外在者，犹如在凡夫群中立身者。此经中仅述说超世间的根。
9-10. Sampannasuttādivaṇṇanā第九至第十，《具足经》等的注释。
§489-490
489-490. Navame indriyasampannoti paripuṇṇindriyo. Dasamaṃ uttānameva. Imasmiṃ suttadvaye missakāni indriyāni kathitānīti.
489-490. 第九为具足根，称为圆满根。第十则为升起者。如是，二种根论中述及欲根、慧根等根。
Mudutaravaggo dutiyo. · 第二品：较柔软品。
3. Chaḷindriyavaggo
3. 六根品
2. Jīvitindriyasuttavaṇṇanā第二，《命根经》的注释。
§492
492. Tatiyavaggassa dutiye itthindriyantiādīsu itthibhāve indaṭṭhaṃ karotīti itthindriyaṃ. Purisabhāve indaṭṭhaṃ karotīti purisindriyaṃ. Jīvite indaṭṭhaṃ karotīti jīvitindriyaṃ. Atthuppattikaṃ kiretaṃ suttaṃ. Saṅghamajjhasmiñhi ‘‘kati nu kho vaṭṭindriyānī’’ti kathā udapādi, atha bhagavā vaṭṭindriyāni dassento tīṇimāni bhikkhavetiādimāha.
492. 在第三卷、第二章中阐为妇女根等，谓于妇女方面具欲望者为妇女根。于男子方面具欲望者为男子根。于生存方面具欲望者为生存根。此为义起释说。僧团之中曾有问道：“轮回中根数几何？”世尊略说轮回根有三种，比库应知。
3. Aññindriyasuttavaṇṇanā第三，《了知根经》的注释。
§493
493. Tatiye anaññātaññassāmītindriyanti ‘‘anamatagge saṃsāre ajānitapubbaṃ dhammaṃ jānissāmī’’ti paṭipannassa sotāpattimaggakkhaṇe uppannaṃ indriyaṃ. Aññindriyanti tesaṃyeva ñātadhammānaṃ ājānanākārena sotāpattiphalādīsu chasu ṭhānesu uppannaṃ indriyaṃ. Aññātāvindriyanti aññātāvīsu arahattaphaladhammesu uppannaṃ indriyaṃ. Tattha tattha tena tenākārena uppannassa ñāṇassevetaṃ adhivacanaṃ. Idampi suttaṃ atthuppattikameva. Saṅghamajjhasmiñhi ‘‘kati nu kho lokuttarindriyānī’’ti kathā udapādi, atha bhagavā tāni dassento tīṇimāni, bhikkhave, indriyānītiādimāha.
493. 在第三卷中称不共根者，为“于轮回终极，入无闻之前，则当知未闻之法”，此乃声闻果道初起之根，称为声闻根。不共根者，谓在声闻果诸六处中，因不知他法所生之根，也即声闻证果之处。未知根者，谓于未证阿拉汉果之果法处所生之根。于各处由此义起之根谓之“知识根”。此亦为义起释说。僧团中有问：“超世俗根数几何？”世尊示现三种根，即众比库当知。
4. Ekabījīsuttavaṇṇanā第四，《一种子者经》的注释。
§494
494. Catutthe tato mudutarehīti vipassanato nissakkaṃ veditabbaṃ. Samattāni hi pañcindriyāni arahattamaggassa vipassanindriyāni nāma honti, tato mudutarāni antarāparinibbāyissa vipassanindriyāni, tato mudutarāni upahaccaparinibbāyissa, tato mudutarāni asaṅkhāraparinibbāyissa, tato mudutarāni sasaṅkhāraparinibbāyissa, tato mudutarāni uddhaṃsotaakaniṭṭhagāmissa vipassanindriyāni nāma. Idhāpi purimanayeneva arahattamagge ṭhatvā pañca nissakkāni nīharitabbāni.
494. 第四根，称为更进根。此根应由内观证知。五欲根之净者为于阿拉汉道中所生的观根；其更进者为无余涅槃的观根；更更进者为有余涅槃的观根；再更进者为无为法的观根；再更进者为有为法的观根；最进者为入无上流的观根。此五净根于阿拉汉道中应当抛弃而常住无上法。
Yathā pana purimanaye sakadāgāmimagge ṭhatvā tīṇi nissakkāni, evamidha pañca nīharitabbāni. Sakadāgāmimaggassa hi vipassanindriyehi mudutarāni sotāpattimaggassa vipassanindriyāni, sotāpattimaggassa ca tehi vipassanindriyehi mudutarāni ekabījiādīnaṃ maggassa vipassanindriyāni.
如以往世阿拉汉道为准，曾以三净根，而此处五净根应当抛弃。以往世阿拉汉道之观根最进为声闻道观根，声闻道之观根最进者为单果道之观根。
Ettha ca ekabījītiādīsu yo sotāpanno hutvā ekameva attabhāvaṃ janetvā arahattaṃ pāpuṇāti, ayaṃ ekabījī nāma. Yathāha ‘‘katamo ca puggalo ekabījī, idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo, so ekaññeva mānusakaṃ bhavaṃ sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. Ayaṃ vuccati puggalo ekabījī’’ti (pu. pa. 33).
在此，对于只有一种存在界限的圣流出家，即断尽一切弊结而成为圣流的人，单独生起于自身实相，从而达到阿拉汉果者，称作「一界隐士」。例如经中云：『何人名为一界隐士？有一人断尽三种羁绊，已证圣流，性质不退转，坚定正觉为归依者，唯独执守一种人间存在，流转轮回，行苦灭道。此人即称为一界隐士』(律句部·第33经)。
Yo pana dve tayo bhave saṃsaritvā dukkhassantaṃ karoti, ayaṃ kolaṃkolo nāma. Yathāha ‘‘katamo ca puggalo kolaṃkolo. Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo, so dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. Ayaṃ vuccati puggalo kolaṃkolo’’ti (pu. pa. 32). Tattha kulānīti bhavā veditabbā. ‘‘Dve vā tīṇi vā’’ti idaṃ desanāmattameva, yāva chaṭṭhabhavā saṃsaranto pana kolaṃkolova hoti.
而那种经过二界或三界流转而证得苦灭的，则称为「二三界隐士」。如经中所述：『何人称为二三界隐士？有一人断尽三种羁绊，已证圣流，性质不退转，坚定正觉为归依者，执守二界或三界存在，流转轮回，行苦灭道。此人即称为二三界隐士』(律句部·第32经)。这里须理解所谓„界‟即生存境界。所谓二三界，这是指二界或三界等教法所说明的数量，是对说法的限定，至于六界流转仍被称作二三界隐士。
Yassa sattakkhattuṃ paramā upapatti, aṭṭhamaṃ bhavaṃ nādiyati, ayaṃ sattakkhattuparamo nāma. Yathāha ‘‘katamo ca puggalo sattakkhattuparamo. Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo, so sattakkhattuṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti, ayaṃ vuccati puggalo sattakkhattuparamo’’ti (pu. pa. 31).
若其所流转界限最多至七界，且不生第八界，称为「七界极隐士」。经中说：『何人名为七界极隐士？有一人断尽三羁绊，已证圣流，性质不退转，坚定正觉为归依者，执守天人及人界七界，流转轮回，行苦灭道。此人即称七界极隐士』(律句部·第31经)。
Bhagavatā gahitanāmavaseneva cetāni tesaṃ nāmāni. ‘‘Ettakañhi ṭhānaṃ gato ekabījī nāma hoti, ettakaṃ kolaṃkolo, ettakaṃ sattakkhattuparamo’’ti bhagavatā etesaṃ nāmaṃ gahitaṃ. Niyamato pana ‘‘ayaṃ ekabījī, ayaṃ kolaṃkolo, ayaṃ sattakkhattuparamo’’ti natthi.
以上名称皆为世尊所定名号。如世尊曾着意为他们命名他说：『此人流转此界称为一界隐士，此为二三界隐士，此为七界极隐士』。但在教法常律中，不现有这三名固定称谓。
Ko pana nesaṃ etaṃ pabhedaṃ niyametīti? Keci pana therā ‘‘pubbahetu niyametī’’ti vadanti, keci ‘‘paṭhamamaggo’’, keci ‘‘uparima tayo maggā’’, keci ‘‘tiṇṇaṃ maggānaṃ vipassanā’’ti. Tattha ‘‘pubbahetu niyametī’’ti vāde paṭhamamaggassa upanissayo kato nāma hoti, upari tayo maggā anupanissayā uppannāti vacanaṃ āpajjati. ‘‘Paṭhamamaggo niyametī’’ti vāde upari tiṇṇaṃ maggānaṃ niratthakatā āpajjati. ‘‘Upari tayo maggā niyamentī’’ti vāde paṭhamamagge anuppanneva upari tayo maggā uppannāti āpajjati. ‘‘Tiṇṇaṃ maggānaṃ vipassanā niyametī’’ti vādo pana yujjati. Sace hi upari tiṇṇaṃ maggānaṃ vipassanā balavatī hoti, ekabījī nāma hoti, tato mandatarāya kolaṃkolo, tato mandatarāya sattakkhattuparamoti.
那么何以规定这诸分野呢？有些长老言曰：“前因决定”（初因规定论），有些言“初道分”，有些言“后三道”，有些言“三道的内观”。其中‘前因决定’论，是以初道分为根基，故更上三道依其而生；‘初道分规定’，则使后三道无意义；‘后三道规定’，则使初道未生而后三道先成；‘内观规定’的说法尚能成立。若以上三道内观力够强，则称为一界隐士，其次稍弱则为二三界隐士，再次弱则是七界极隐士。
Ekacco hi sotāpanno vaṭṭajjhāsayo hoti vaṭṭābhirato punappunaṃ vaṭṭasmiṃyeva vicarati sandissati. Anāthapiṇḍiko seṭṭhi, visākhā upāsikā, cūḷarathamahārathā devaputtā, anekavaṇṇo devaputto, sakko devarājā, nāgadatto devaputtoti ime hi ettakā janā vaṭṭajjhāsayā vaṭṭābhiratā ādito paṭṭhāya cha devaloke sodhetvā akaniṭṭhe ṭhatvā parinibbāyissanti , ime idha na gahitā. Na kevalañcime, yopi manussesuyeva sattakkhattuṃ saṃsaritvā arahattaṃ pāpuṇāti, yopi devaloke nibbatto devesuyeva sattakkhattuṃ aparāparaṃ saṃsaritvā arahattaṃ pāpuṇāti, imepi idha na gahitā. Kālena deve, kālena manusse saṃsaritvā pana arahattaṃ pāpuṇantova idha gahito. Tasmā sattakkhattuparamoti idaṃ idhaṭṭhakavokiṇṇasukkhavipassakassa nāmaṃ kathitanti veditabbaṃ.
确有某些圣流，初发意向力很强，时常回转于轮回之中，因缘具足时得阿拉汉果。像给孤独长者、维萨卡近事女、小王子罗摩天子、诸天诸色等，及天帝萨咖、龙军纳迦达塔诸天子等，这般众生因其初发心强迥，虽轮回于六界而成就阿拉汉果，世尊未别立以上名称。更有同时在人间流转七界乃至成阿拉汉者，或在天界涅槃，或轮转七界不断相续，亦成阿拉汉者，世尊亦未专立称号。唯因他们于不同界限流转证果，世尊形容曰七界极隐士，此即为此处称呼之故，诸法应知。
Dhammānusārī saddhānusārīti ettha pana imasmiṃ sāsane lokuttaradhammaṃ nibbattentassa dve dhurāni, dve sīsāni, dve abhinivesā – saddhādhuraṃ, paññādhuraṃ , saddhāsīsaṃ, paññāsīsaṃ, saddhābhiniveso, paññābhinivesoti. Tattha yo bhikkhu ‘‘sace saddhāya sakkā nibbattetuṃ, nibbattessāmi lokuttaramagga’’nti saddhaṃ dhuraṃ katvā sotāpattimaggaṃ nibbatteti, so maggakkhaṇe saddhānusārī nāma hoti. Phalakkhaṇe pana saddhāvimutto nāma hutvā ekabījī kolaṃkolo sattakkhattuparamoti tividho hoti. Tattha ekeko dukkhāpaṭipadādivasena catubbidhabhāvaṃ āpajjatīti saddhādhurena dvādasa janā honti.
法之随顺与信之随顺者，于此教法中，世间出世间法双重支柱、双重根基、双重执着者也，谓信为支柱，慧为支柱，信为根基，慧为根基，信之执着，慧之执着。若比库于此观想：若凭信力能成就世间出世间解脱道，即成就彼道，是则于道初见时，称为信之随顺者。于果位证时，称为信解脱者，如一粒种子上下震动，呈三种状貌。其中信力之支柱有十二人。
Yo pana ‘‘sace paññāya sakkā nibbattetuṃ, nibbattessāmi lokuttaramagga’’nti paññaṃ dhuraṃ katvā sotāpattimaggaṃ nibbatteti, so maggakkhaṇe dhammānusārī nāma hoti. Phalakkhaṇe pana paññāvimutto nāma hutvā ekabījiādibhedena dvādasabhedova hoti. Evaṃ dve maggaṭṭhā phalakkhaṇe catuvīsati sotāpannā hontīti.
若比库观于慧力：若凭慧力能成就世间出世间解脱道，即成就彼道，是则于道初见时，称为法之随顺者。于果位证时，称为慧解脱者，依其解脱种类分为十二等。如此二者于道果位，合计二十四见道者。
Tipiṭakatissatthero kira ‘‘tīṇi piṭakāni sodhessāmī’’ti paratīraṃ gato. Taṃ eko kuṭumbiko catūhi paccayehi upaṭṭhāsi, thero āgamanakāle ‘‘gacchāmi upāsakā’’ti āha. ‘‘Kahaṃ bhante’’ti? ‘‘Amhākaṃ ācariyupajjhāyānaṃ santika’’nti. ‘‘Na sakkā, bhante, mayā gantuṃ, bhaddantaṃ pana nissāya mayā sāsanassa guṇo ñāto, tumhākaṃ parammukhā kīdisaṃ bhikkhuṃ upasaṅkamāmī’’ti? Atha naṃ thero āha – ‘‘yo bhikkhu catuvīsati sotāpanne dvādasa sakadāgāmī aṭṭhacattālīsa anāgāmī dvādasa arahante dassetvā dhammakathaṃ kathetuṃ sakkoti, evarūpaṃ bhikkhuṃ upaṭṭhātuṃ vaṭṭatī’’ti. Imasmiṃ sutte vipassanā kathitāti.
据三藏长老言，彼发愿“愿当净治三藏”，渡彼岸后。一乡人于四种缘故奉养之。长老至时言：“我往供养居士”。“尊者，何处？”答：“我属师长及长老们所居。”长老曰：“我不能往，而诸教学我已了知，愿足尊自接引何等比库。”长老复言：“凡得证二十四位道中之四圣者、十二辈余、四十二非余者，能于法中说法，能供养此比库。”此经中即论入观慧。
5-10. Suddhakasuttādivaṇṇanā第五至第十，《单纯经》等的注释。
§495-500
495-500. Pañcame cakkhu ca taṃ cakkhudvāre nibbattānaṃ dhammānaṃ ādhipateyyasaṅkhātena indaṭṭhena indriyañcāti cakkhundriyaṃ. Sotindriyādīsupi eseva nayo. Sesaṃ sabbattha uttānameva. Imasmiṃ vagge paṭhamasuttañceva chaṭṭhādīni ca pañcāti cha suttāni catusaccavasena kathitānīti.
第四十八节第495至500句，复言：“第五识眼及由此眼门，所现诸法主宰‘欣达由他’根。”诸识根如眼根亦同，是谓其名普遍最高。此节论首经与第六至五经，合六经以四圣真谛体例论述。
Chaḷindriyavaggo tatiyo. · 六根品第三。
4. Sukhindriyavaggo
第四章 舒适根品
1-5. Suddhikasuttādivaṇṇanā第一至第五，单纯经等的注释。
§501-505
501-505. Catutthavaggassa paṭhame sukhañca taṃ sahajātānaṃ ādhipateyyasaṅkhātena indaṭṭhena indriyañcāti sukhindriyaṃ. Dukkhindriyādīsupi eseva nayo. Ettha ca sukhindriyadukkhindriyadomanassindriyāni kāmāvacarāneva, somanassindriyaṃ ṭhapetvā arūpāvacaraṃ sesaṃ tebhūmakaṃ, upekkhindriyaṃ catubhūmakaṃ. Dutiyādīni cattāri catusaccavaseneva kathitāni.
第五章首句第501至505句，谓“四品首章中，舒适及其本有主宰之根‘欣达由他’根”。苦根等亦如是。彼中舒适、苦、烦恼诸根，犹若欲中行根，设有乐根，剔除欲界余，属无色界，舍置四谛中无念根。后诸品亦依四圣谛而说。
6. Paṭhamavibhaṅgasuttavaṇṇanā第六，第一分别经注释。
§506
506. Chaṭṭhe kāyikanti kāyapasādavatthukaṃ. Sukhanti ayamassa sarūpaniddeso. Sātanti tasseva vevacanaṃ, madhuranti vuttaṃ hoti. Kāyasamphassajanti kāyasamphassato jātaṃ. Sukhaṃ sātanti vuttanayameva. Vedayitanti ayamassa sabbavedanāsādhāraṇo aññadhammavisiṭṭho sabhāvaniddeso. Iminā nayena sesesupi attho veditabbo. Kāyikaṃ vā cetasikaṃ vāti ettha pana cakkhādayo cattāro pasādakāye vatthuṃ katvā uppattivasena kāyikanti vuttaṃ. Kāyapasādavatthukaṃ pana adukkhamasukhaṃ nāma natthi.
第五百零六条。所谓第六为身，谓诸身依身所成。于此教法中，身形之说为令知身之欢悦。正如言身感受，就称其为欢悦。由身触而生，感身触所生之乐。欢悦即是言语所称。受者指此，是缘诸感受生欢悦之义。以此方法，其余义理亦应明了。身所作或心所作，则此处乃指眼等四根为感身之所，成为欢悦之依止。所谓身缘，须知无苦无乐之说，实不存在。
9. Kaṭṭhopamasuttavaṇṇanā第九，木喻经注释。
§509
509. Navame dvinnaṃ kaṭṭhānanti dvinnaṃ araṇīnaṃ. Saṅghaṭṭanasamodhānāti saṅghaṭṭanena ceva samodhānena ca. Usmāti usumākāro. Tejoti aggidhūmo. Ettha ca adharāraṇī viya vatthārammaṇaṃ, uttarāraṇī viya phasso, saṅghaṭṭo viya phassasaṅghaṭṭanaṃ, aggi viya vedanā daṭṭhabbā. Vatthārammaṇaṃ vā uttarāraṇī viya, phasso adharāraṇī viya daṭṭhabbo.
第五百零九条。所谓第九为两种缘，谓两种触缘。称聚和合缘者，即合缘及和合所成。所谓冷，指冷之形象。火，谓火烟。此处地缘如下缘，触缘如上缘，聚缘即触之聚集，火如感受。地缘或上缘，触缘如下缘，均当了知。
10. Uppaṭipāṭikasuttavaṇṇanā第十，逆次第经注释。
§510
510. Dasamaṃ yathādhammarasena paṭipāṭiyā vuttampi imasmiṃ indriyavibhaṅge sesasuttāni viya adesitattā uppaṭipāṭikasuttaṃ nāmāti veditabbaṃ. Tattha nimittantiādīni sabbāni paccayavevacanāneva. Dukkhindriyañca pajānātīti dukkhasaccavaseneva pajānāti. Dukkhindriyasamudayanti kaṇṭakena vā viddhassa maṅkulena vā daṭṭhassa paccattharaṇe vā valiyā phuṭṭhassa dukkhasahagataṃ kāyaviññāṇaṃ uppajjati, taṃ etassa samudayoti pajānāti.
第五百一十条。所谓第十依实际过程而修行之，亦如同此处根本分析中所示，其余经文亦应知名『补行经』。其中示因缘等皆为随缘言说。苦根亦应理解为苦谛之义。苦根之生起，是因被刺破之苦钉，或因温热所触，以及由强烈刺激所启，眼识感苦等由此而生。此即该生起之义应明了。
Parato domanassindriyasamudayantiādīsupi tesaṃ tesaṃ kāraṇavaseneva samudayo veditabbo. Pattacīvarādīnaṃ vā hi saṅkhārānaṃ saddhivihārikādīnaṃ vā sattānaṃ vināsena domanassindriyaṃ uppajjatīti tesaṃ vināsaṃ tassa samudayoti pajānāti. Subhojanaṃ bhuñjitvā varasayane nipannassa hatthapādasambāhanatālavaṇṭavātādisamphassena sukhindriyaṃ uppajjati, taṃ phassaṃ tassa samudayoti pajānāti. Vuttappakārānaṃ pana sattasaṅkhārānaṃ manāpānaṃ paṭilābhavasena somanassindriyaṃ uppajjati, taṃ paṭilābhaṃ tassa samudayoti pajānāti. Majjhattākārena pana upekkhindriyaṃ uppajjati, taṃ sattasaṅkhāresu majjhattākāraṃ tassa samudayoti pajānāti.
紧接着，从感触生悲伤根及类似者，亦应如各因缘般观察其生起。诸因多为衣钵等行持、信心等之灭，如此灭除则悲伤根生，故此种灭为其生起。食美味、卧于优柔床褥，受手足搔痒等之触者，生乐根，此感为触之生起，应当了知。闻说善行七种，藉获利而生喜悦根，此获利即该生起之义应明了。中道亦生平等根，此于诸行起中等应知其生起。
Kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati, idha, bhikkhave, bhikkhu vivicceva kāmehītiādīsu pana ayaṃ ekatova vinicchayakathā – dukkhindriyañhi paṭhamajjhānassa upacārakkhaṇeyeva nirujjhati pahīnaṃ hoti, domanassādīni dutiyajjhānādīnaṃ. Evaṃ santepi tesaṃ atisayanirodhattā ayaṃ jhānesuyeva nirodho vutto. Atisayanirodho hi tesaṃ paṭhamajjhānādīsu, na nirodhoyeva, nirodhoyeva pana upacārakkhaṇe, nātisayanirodho. Tathā hi nānāvajjane paṭhamajjhānupacāre niruddhassāpi dukkhindriyassa ḍaṃsamakasādisamphassena vā visamāsanupatāpena vā siyā uppatti, na tveva antoappanāyaṃ. Upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti paṭipakkhena avihatattā. Antoappanāyaṃ pana pītipharaṇena sabbo kāyo sukhokkanto hoti, sukhokkantakāyassa ca suṭṭhu niruddhaṃ hoti dukkhindriyaṃ paṭipakkhena vihatattā. Nānāvajjaneyeva ca dutiyajjhānupacāre pahīnassa domanassindriyassa yasmā etaṃ vitakkavicārapaccayepi kāyakilamathe cittupaghāte ca sati uppajjati, vitakkavicārābhāve neva uppajjati. Yattha pana uppajjati, tattha vitakkavicārabhāve, appahīnā eva ca dutiyajjhānupacāre vitakkavicārāti tatthassa siyā uppatti. Na tveva dutiyajjhāne pahīnapaccayattā. Tathā tatiyajjhānupacāre pahīnassāpi sukhindriyassa pītisamuṭṭhānapaṇītarūpaphuṭṭhakāyassa siyā uppatti, na tveva tatiyajjhāne. Tatiyajjhāne hi sukhassa paccayabhūtā pīti sabbaso niruddhā. Tathā catutthajjhānupacāre pahīnassāpi somanassindriyassa āsannattā appanāppattāya upekkhāya abhāvena sammā anatikkantattā ca siyā uppatti, na tveva catutthajjhāne. Tasmā ‘‘ettha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’’ti tattha tattha aparisesaggahaṇaṃ kataṃ.
苦根何处尽灭无余？在此，诸比库，当于独处时，于欲界等诸法中，此为唯一断除论——此苦根初入禅那时伴随守护而断除，忧恼等则自第二入禅那始断除。即使如此，由于极度的止息，此乃谓禅那之灭。极止之义，于初入禅那时有，然非于禅那断除时，断除则为保持守护之止息，不是极止。实如是，诸不同之初入禅那守护中，即使苦根受刺破等之刺激或座不正等发生，虽不能算极止，然也非复发重起。若已止息时未断除，不由反对之力彻底断除。复发则使身遍满喜悦，喜悦之身中，苦根为对治而断除。初入禅那的不同守护亦应寂然知晓。忧恼根于第二入禅那因思维与审察而生，有思维则生忧恼，无思维则不生。忧恼若生，必有思维；思维无时，第二禅忧恼不生。非因第二禅忧恼断除而不生。如是第三禅中已断之乐根，高兴与舒适相继于生，而非第三禅。第三禅中，因乐所缘之喜已全断除。第四禅中已断之喜悦根，缘近境不动及平静、无喜乐、无兴趣，任其无过亦不生起，非第四禅。故云「苦根无余断除」，于彼处彼处有无余断断，已圆满断除。
Yaṃ panettha tadatthāya cittaṃ upasaṃharatīti vuttaṃ, tattha alābhī samāno uppādanatthāya cittaṃ upasaṃharati, lābhī samāno samāpajjanatthāyāti evamattho veditabbo. Imesu dvīsupi suttesu sammasanavārova kathitoti.
所谓于此处，于此目的而心收摄者，意味着贪取者为起效益而收摄心，施与者则为求利益而收摄心。两者含义应如是明了。于两个经中，皆悉如所述者，谓详细说明之义。
Sukhindriyavaggo catuttho. · 乐根品第四。
5. Jarāvaggo
五、老年章
1. Jarādhammasuttavaṇṇanā一、老法经注释
§511
511. Pañcamavaggassa paṭhame pacchātapeti pāsādacchāyāya puratthimadisaṃ paṭicchannattā pāsādassa pacchimadisābhāge ātapo hoti, tasmiṃ ṭhāne paññattavarabuddhāsane nisinnoti attho . Piṭṭhiṃ otāpayamānoti yasmā sammāsambuddhassapi upādinnakasarīre uṇhakāle uṇhaṃ hoti, sītakāle sītaṃ, ayañca himapātasītasamayo. Tasmā mahācīvaraṃ otāretvā sūriyarasmīhi piṭṭhiṃ otāpayamāno nisīdi.
第五章第一节中云：在后方接近殿宇影阴处，面向前方被遮蔽的地方，殿宇西侧，行者当有热患。于此处，圣者端坐于事先指定之贤劫佛位上，其义在此。此处因佛及众阿拉汉于热时必热，寒时必寒，此时即为严寒之时。因此，他披大衣，借太阳光炙烤身体以暖身。
Kiṃ pana buddharasmiyo madditvā sūriyarasmi anto pavisituṃ sakkotīti? Na sakkoti. Evaṃ sante kiṃ tāpetīti? Rasmitejaṃ. Yatheva hi ṭhitamajjhanhike parimaṇḍalāya chāyāya rukkhamūle nisinnassa kiñcāpi sūriyarasmiyo sarīraṃ na phusanti, sabbadisāsu pana tejo pharati, aggijālāhi parikkhitto viya hoti, evaṃ sūriyarasmīsu buddharasmiyo madditvā anto pavisituṃ asakkuṇantīsupi satthā tejaṃ tāpento nisinnoti veditabbo.
那为何佛光被水分湿润后，不能穿入太阳光中呢？不能。既然如此，何以用火烤呢？用火光之力。正如中午时分，坐于树荫中树根下，太阳光虽不直接照身体，但四周光明炽盛，如被火网包围，佛光亦复如是，其受湿后亦不能进入，故为热体照明之能者。
Anomajjantoti piṭṭhiparikammakaraṇavasena anumajjanto. Acchariyaṃ bhanteti thero bhagavato piṭṭhito mahācīvaraṃ otāretvā nisinnassa dvinnaṃ aṃsakūṭānaṃ antare suvaṇṇāvaṭṭaṃ viya kesaggappamāṇaṃ valiyāvaṭṭaṃ disvā – ‘‘evarūpepi nāma sarīre jarā paññāyatī’’ti sañjātasaṃvego jaraṃ garahanto evamāha. Garahanacchariyaṃ nāma kiretaṃ.
“温暖”亦是指用炙烤身体之用。长老向世尊称奇，当佛脱下大衣，坐于两山岗之间，见其头发光环如黄金大环一般，曰：“此类身上亦觉老化。”由此心动称之为“察觉老化”，此即名为察觉。
Na cevaṃ dāni, bhante, bhagavato tāva parisuddhoti yathā pakatiyā chavivaṇṇo parisuddho, na evametarahīti dīpento evamāha. Tathāgatassa hi daharakāle saṅkusatasamabbhāhataṃ usabhacammaṃ viya vihatavaliko kāyo hoti, tasmiṃ ṭhapito hattho bhassateva, na santiṭṭhati, telapuñchanākārappatto viya hoti. Mahallakakāle pana sirājālā milāyanti, sandhipabbāni sithilāni honti, maṃsaṃ aṭṭhito muccitvā sithilabhāvaṃ āpajjitvā tattha tattha olambati. Buddhānaṃ pana evarūpaṃ na hoti. Aññesaṃ apākaṭaṃ, santikāvacarattā ānandattherasseva pākaṭaṃ hoti, tasmā evamāha.
不是如此，尊者。世尊之纯净，不如洁白如雪般染污净除；和尚之烧炙亦非如此。佛于幼时，身如犄角牛皮般坚嫩，手触之无疾行不动，似抹油之瓣轮。老年时颅顶多发渐脱，关节松弛，肌肤松软无力而下垂。但佛非如此。他虽现诸老相，于他者则显露，在尊者阿难长老等诸比库旁亦显现，故有此说。
Sithilāni ca gattānīti aññesaṃ mukhe aṃsakūṭantarehi tesu tesu ṭhānesu valiyo santiṭṭhanti, satthu panetaṃ natthi, thero ca dvinnaṃ aṃsakūṭānaṃ antare valiyāvaṭṭakaṃ disvā evamāha. Sabbāni valiyajātānīti idampi attano pākaṭavasena evamāha – satthu pana aññesaṃ viya valiyo nāma natthi. Purato pabbhāro ca kāyoti satthā brahmujugatto, devanagare samussitasuvaṇṇatoraṇaṃ viyassa kāyo ujukameva uggato. Mahallakakāle pana kāyo purato vaṅko hoti, svāyaṃ aññesaṃ apākaṭo, santikāvacarattā pana therasseva pākaṭo, tasmā evamāha. Dissati ca indriyānaṃ aññathattanti indriyāni nāma na cakkhuviññeyyāni. Yato pana pakatiyā parisuddho chavivaṇṇo, idāni na tathā parisuddho, aṃsakūṭantare vali paññāyati , brahmujukāyo purato vaṅko, imināva kāraṇena cakkhādīnañca indriyānaṃ aññathattena bhavitabbanti nayaggāhato evamāha. Dhī taṃ jammi jare atthūti lāmake jare dhī taṃ tuyhaṃ hotu, dhikkāro taṃ phusatu. Bimbanti attabhāvo.
松软诸体乃于他者如是，他于某些头骨间隙处，有坚硬状如环，但师中无之。长老见两山岗之间有大环，语曰：“此一切大环。” 这是自身之显现，师中虽无大环。其体前端乃师，居于梵天界，生于天城，似佛塔般直立矗立。老年时身体前端呈弯曲，自己为他者所显，亲近者中长老亦如是显现，故有此语。由此见感官不同，谓感官非眼识类。因洁白如雪般纯净，现不复纯净，致头骨间有坚环，梵天形体弯曲，因缘感官不一亦生。是故有言：“当发明智慧助于老死。愿此愚者发明。愿其不苦。”此乃自性显现。
2. Uṇṇābhabrāhmaṇasuttavaṇṇanā二、伍那巴婆罗门经注释
§512
512. Dutiye gocaravisayanti gocarabhūtaṃ visayaṃ. Aññamaññassāti cakkhu sotassa, sotaṃ vā cakkhussāti evaṃ ekaṃ ekassa gocaravisayaṃ na paccanubhoti. Sace hi nīlādibhedaṃ rūpārammaṇaṃ samodhānetvā sotindriyassa upaneyya – ‘‘iṅgha tvaṃ tāva naṃ vavatthapehi vibhāvehi ‘kinnāmetaṃ ārammaṇa’’’nti. Cakkhuviññāṇaṃ vināpi mukhena attano dhammatāya evaṃ vadeyya – ‘‘are, andhabāla, vassasatampi vassasahassampi vassasatasahassampi paridhāvamāno aññatra mayā kuhiṃ etassa jānanakaṃ labhissasi, taṃ āhara, cakkhupasāde upanehi, ahametaṃ ārammaṇaṃ jānissāmi – yadi vā nīlaṃ, yadi vā pītakaṃ. Na hi eso aññassa visayo, mayhameveso visayo’’ti. Sesadvāresupi eseva nayo. Evametāni aññamaññassa gocaravisayaṃ na paccanubhonti nāma.
第二，感官所知境界者，即感官所缘之境。所谓互相不见者，是指眼根与耳根，耳根与眼根，彼此各自不感知对方的境界。若将青色等差别之色境激起觉知，运用耳根内摄而说：“你现在仅凭诸属性维护此境，此境为何物？”即使无眼识，口中依其本性亦应如是言：“呔，盲愚者，纵使你历经数百年、千年、万年，不受我所生之境感召，你如何得此境？汝应引此境，缘于眼根而知，我必能解此境，无论为青色或黄色等色。此境非他者之所缘，即此境为我所缘。”此理亦适用于诸余感官门户。如此，诸感官各别境界互不感知，斯乃常理也。
Kiṃ paṭisaraṇanti etesaṃ kiṃ paṭisaraṇaṃ, kiṃ etāni paṭisarantīti pucchati. Mano paṭisaraṇanti javanamano paṭisaraṇaṃ. Manova nesanti manodvārikajavanamanova etesaṃ gocaravisayaṃ rajjanādivasena anubhoti. Cakkhuviññāṇañhi rūpadassanamattameva, ettha rajjanaṃ vā dussanaṃ vā muyhanaṃ vā natthi. Ekasmiṃ pana dvāre javanaṃ rajjati vā dussati vā muyhati vā. Sotaviññāṇādīsupi eseva nayo.
为何谓之感官之间互不感知？所谓感知者，心之感知也。快速之心感知，即心以二门之通达快速感知彼等境界，譬如尘埃等如是。于眼识而言，仅为色是否显现，若无尘埃、污秽或迷惑，则无此感。于一门之门户中，尘埃则显著或污秽或迷惑。耳识等余识亦同此理。
Tatrāyaṃ upamā – pañca kira dubbalabhojakā rājānaṃ sevitvā kicchena kasirena ekasmiṃ pañcakulike gāme parittakaṃ āyaṃ labhiṃsu. Tesaṃ tattha macchabhāgo maṃsabhāgo, addukahāpaṇo vā yottakahāpaṇo vā māsakahāpaṇo vā aṭṭhakahāpaṇo vā soḷasakahāpaṇo vā catusaṭṭhikahāpaṇo vā daṇḍoti ettakamattameva pāpuṇāti, satavatthukaṃ pañcasatavatthukaṃ sahassavatthukaṃ mahābaliṃ rājāva gaṇhāti.
这里有个比喻：五名贪食贫乏之人，在王所侍，从一个五多数家庭小村里辛苦所得微薄供给者，鱼肉杂色者、水币不同，或为壹两、五两、八两、十六两、四六文钱之轻重不同之币值及刑杖重量，如是微量。王以其巨力，如百亩、五百亩、一千亩之广大领地征用之。
Tattha pañcakulikagāmā viya pañcapasādā daṭṭhabbā, pañca dubbalabhojakā viya pañcaviññāṇāni; rājā viya javanaṃ, dubbalabhojakānaṃ parittakaāyapāpuṇanaṃ viya cakkhuviññāṇādīnaṃ rūpadassanādimattaṃ, rajjanādi pana etesu natthi . Rañño mahābaliggahaṇaṃ viya tesu dvāresu javanassa rajjanādīni veditabbāni. Evamettha manoti kusalākusalajavanaṃ vuttaṃ.
其中，五多数小村如同五宫殿，五贪食贫乏者恰如五感知，王代表快感知者。贪食者得微薄供给，恰如眼识等仅见色之多少，然尘埃及污秽于此等中无。王之广大势力，于其门内辨别尘埃及污秽。是故，称心为善恶快感知识。
Sati paṭisaraṇanti maggasati paṭisaraṇaṃ. Javanamano hi maggasatiṃ paṭisarati. Vimuttīti phalavimutti. Paṭisaraṇanti phalavimuttiyā nibbānaṃ paṭisaraṇaṃ. Tañhi sā paṭisarati. Nāsakkhi pañhassa pariyantaṃ gahetunti pañhassa paricchedaṃ pamāṇaṃ gahetuṃ nāsakkhi, appaṭisaraṇaṃ dhammaṃ ‘‘sappaṭisaraṇa’’nti pucchi. Nibbānaṃ nāmetaṃ appaṭisaraṇaṃ, na kiñci paṭisarati. Nibbānogadhanti nibbānabbhantaraṃ nibbānaṃ anupaviṭṭhaṃ. Brahmacariyanti maggabrahmacariyaṃ. Nibbānaparāyaṇanti nibbānaṃ paraṃ ayanamassa parā gati, na tato paraṃ gacchatīti attho. Nibbānaṃ pariyosānaṃ avasānaṃ assāti nibbānapariyosānaṃ.
念者之感知者即道路念。心速则忆道念。解脱谓果实之自由。感知即末了果实之自由，彼感知忆之。无法观察者不得测量亦不感知，称为善摄，问彼“正摄”者，此即也。涅槃非末了摄，亦无感知。涅槃为涅槃范畴中未启现部分。梵行者即道路梵行。涅槃追求者为涅槃之彼岸，不从彼岸去彼岸。涅槃终结谓涅槃终极。
Mūlajātā patiṭṭhitāti maggena āgatasaddhā vuccati. Imamhi ce, bhikkhave, samayeti kiṃ sandhāyāha? Jhānaanāgāmitaṃ. Tasmiñhi samaye brāhmaṇassa paṭhamamaggena pañca akusalacittāni pahīnāni, paṭhamajjhānena pañca nīvaraṇānīti jhānaanāgāmiṭṭhāne ṭhito. So aparihīnajjhāno kālaṃ katvā tattheva parinibbāyeyya. Sace panassa puttadāraṃ anusāsantassa kammante vicārentassa jhānaṃ nassati, naṭṭhe jhāne gati anibaddhā hoti, anaṭṭhe pana nibaddhāti imaṃ jhānaanāgāmitaṃ sandhāya evamāha.
根本生起牢固，谓以道路初发之坚定信心。比库们，此处所说“时间”者指何意？即往生禅那之时间。此时间中，婆罗门于第一道已断五恶心，初禅断五盖，立于往生禅处，若未丧失初禅，则终时离世。若公子调御勤行，禅失，则无生死通达，若非禅失，则能通达，此谓往生禅之意而言。
3. Sāketasuttavaṇṇanā三、沙盖德经注释
§513
513. Tatiye añjanavaneti añjanavaṇṇapupphānaṃ rukkhānaṃ ropitavane. Yaṃ, bhikkhave, saddhindriyaṃ, taṃ saddhābalanti tañhi adhimokkhalakkhaṇe indaṭṭhena saddhindriyaṃ, assaddhiye akampanena saddhābalaṃ. Itaresaṃ paggahaupaṭṭhānaavikkhepapajānanalakkhaṇesu indaṭṭhena indriyabhāvo, kosajjamuṭṭhasaccavikkhepāvijjāsu akampanena balabhāvo veditabbo. Evameva khoti tassā nadiyā ekasotaṃ viya saddhāvīriyasatisamādhipaññāvasena etesaṃ ninnānākaraṇaṃ veditabbaṃ, dve sotāni viya indaṭṭhaakampanaṭṭhehi indriyabalavasena nānākaraṇaṃ veditabbaṃ.
513. 第三条所谓作涂膏处者，指种植有涂膏花叶的树木的林地。比库们，信根即信力，依其突出具足的特征，有坚忍不动的信力；对他根则依其波动显现的特征，须感知他根存在并明了分离散乱的无知。正如河流仅有一股水流般，那些具足信、精进、念、定、慧力量者与他们的低等对境，此信力虽多样但根本相同；若多股水流，其波动与振动则体现多样的信力表现。
4. Pubbakoṭṭhakasuttavaṇṇanā四、前厅经注释
§514
514. Catutthe amatogadhanti amatabbhantaraṃ. Amataparāyaṇanti amatanibbattikaṃ. Amatapariyosānanti amataniṭṭhaṃ. Sādhu sādhūti therassa byākaraṇaṃ pasaṃsanto sādhukāraṃ deti.
514. 第四条所谓无死者，即无死边际；所谓无死终结者，即无死的终结；所谓无死灭尽者，即无死的终极。称赞“善哉善哉”乃是长老的解释，称赞善行。
5. Paṭhamapubbārāmasuttavaṇṇanā五、第一前园经注释
§515
515. Pañcame tadanvayāti taṃ anugacchamānā, anuvattamānāti attho. Pubbakoṭṭhakaṃ ādiṃ katvā paṭipāṭiyā chasu suttesu phalindriyāneva kathitāni.
515. 第五条所谓其连续，即谓其随从，随从是其意。先承前部，开始详细依序按六种果根逐一论述。
10. Āpaṇasuttavaṇṇanā十、店铺经注释
§520
520. Dasame ime kho te dhammāti upari saha vipassanāya tayo maggā. Ye me pubbe sutāva ahesunti ye dhammā mayā pubbe ‘‘arahattaphalindriyaṃ nāma atthī’’ti kathentānaṃyeva sutā ahesuṃ. Kāyena ca phusitvāti nāmakāyena ca phusitvā paṭilabhitvā. Paññāya ca ativijjha passāmīti paccavekkhaṇapaññāya ca ativijjhitvā passāmi. Yā hissa, bhante, saddhāti ayaṃ katarasaddhā? Catūhi indriyehi sampayuttā saddhā heṭṭhā kathitāva, ayaṃ pana paccavekkhaṇasaddhā. Sampayuttasaddhā hi missakā, paccavekkhaṇasaddhā lokiyāva. Sesaṃ sabbattha uttānamevāti.
520. 第十条“这些法”指的是上文连同三道观智法。那些我过去所闻、述说称为“阿拉汉果根”的法，我亲身体证了，凭名实亲觸获得；以智慧穿透观察，以审辨反复检验，我能洞察明了。尊者，此信是何种信？与四根相应的信被称为下位信，而此则是观察之信。具相应的信乃愚痴之信，观察之信乃世间信。其余在各处皆为殊胜者。
Jarāvaggo pañcamo. · 老品第五。
6. Sūkarakhatavaggo
第六章 猪吠篇
1. Sālasuttavaṇṇanā一、沙喇经注释
§521
521. Chaṭṭhavaggassa paṭhame sūrenāti sūrabhāvena. Bodhāyāti bujjhanatthāya.
521. 第六章第一篇“苏内”者，意指芳香；“菩提”意为觉悟之意。
2. Mallikasuttavaṇṇanā二、玛丽嘉经注释
§522
522. Dutiye mallesūti evaṃnāmake janapade. Imasmiṃ sutte cattāri indriyāni missakāni, ariyañāṇaṃ lokuttaraṃ. Tampi pana catukkindriyanissitaṃ katvā missakanti bhājetuṃ vaṭṭati.
第二项：在名为『马喇』国中。在此经中记载有四种根本的感官系统，称为『错乱』，以及聖知，属于出世间的。对于这些，依据这四种根本感官系统进行区分错乱的解释是自然的。
3. Sekhasuttavaṇṇanā三、有学经注释
§523
523. Tatiye na heva kho kāyena phusitvā viharatīti na nāmakāyena phusitvā paṭilabhitvā viharati, phusituṃ paṭilabhituṃ na sakkoti. Paññāya ca ativijjha passatīti paccavekkhaṇapaññāya pana ‘‘upari arahattaphalindriyaṃ nāma atthī’’ti pajānāti. Asekhabhūmiyaṃ phusitvā viharatīti paṭilabhitvā viharati. Paññāyāti paccavekkhaṇapaññāya ‘‘arahattaphalindriyaṃ nāma atthī’’ti pajānāti. Na kuhiñci kismiñcīti dvepi aññamaññavevacanāneva, kismiñci bhave na uppajjissantīti attho. Imasmiṃ sutte pañcindriyāni lokuttarāni, cha lokikāni vaṭṭanissitāneva kathitāni.
第三项：并非仅仅用身体接触而生活，也不是通过名为『身体』的物质形态接触获得而生活，因为既不能接触，也不能获得。以智慧洞察则视为『于观照审察的智慧中明了，所谓阿拉汉果报的根本感官系统是存在的』。生活在非初学者阶位中即视为接触，生活于被视为接触。所谓智慧是指审察智慧，能明了『所谓阿拉汉果报的根本感官系统是存在的』。不存在何处何物，即是相互区别的两种说法，意思是不存在任何境界生起。在此经典中，五根是出世间的，六根是世间的，并且所言皆只限于世间根本系统所依之处。
4-5. Padasuttādivaṇṇanā四至五、足经等注释
§524-525
524-525. Catutthe yāni kānici padāni bodhāya saṃvattantīti yāni kānici dhammapadāni, ye keci dhammakoṭṭhāsā, bujjhanatthāya saṃvattanti. Pañcamaṃ uttānameva.
第四项：有若干语词用于觉知，即有若干法句，属于若干法部，为了启发觉悟而存在。第五项即为其名称。
6-7. Patiṭṭhitasuttādivaṇṇanā六至七、确立经等注释
§526-527
526-527. Chaṭṭhe cittaṃ rakkhati āsavesu ca sāsavesu ca dhammesūti tebhūmakadhamme ārabbha āsavuppattiṃ vārento āsavesu ca sāsavesu ca dhammesu cittaṃ rakkhati nāma. Sattamaṃ uttānameva.
第六项：守护心识，守护烦恼及无烦恼的法——所谓具三土法基础，起防止烦恼生起的作用，心守护于烦恼及无烦恼的法中。第七项即为其名称。
8. Sūkarakhatasuttavaṇṇanā八、《野猪所掘处经》注释
§528
528. Aṭṭhame sūkarakhatāyanti sūkarakhataleṇe. Kassapabuddhakāle kira taṃ leṇaṃ ekasmiṃ buddhantare pathaviyā vaḍḍhamānāya antobhūmigataṃ jātaṃ. Athekadivasaṃ eko sūkaro tassa chadanapariyantasamīpe paṃsuṃ khaṇi. Deve vuṭṭhe paṃsu dhotā, chadanapariyanto pākaṭo ahosi. Eko vanacarako disvā ‘‘pubbe sīlavantehi paribhuttaṭṭhānena bhavitabbaṃ, paṭijaggissāmi na’’nti samantato paṃsuṃ apanetvā leṇaṃ sodhetvā kuṭiparikkhepaṃ katvā dvāravātapānaṃ yojetvā supariniṭṭhitasudhākammacittakammaṃ rajatapaṭṭasadisāya vālikāya santharitaṃ pariveṇaṃ katvā mañcapīṭhaṃ paññāpetvā bhagavato vasanatthāya adāsi, leṇaṃ gambhīraṃ ahosi otaritvā āruhitabbaṃ. Taṃ sandhāyetaṃ vuttaṃ. Paramanipaccakāranti bhāvanapuṃsakaṃ, paramanipaccakārī hutvā pavattamāno pavattatīti vuttaṃ hoti. Anuttaraṃ yogakkhemanti arahattaṃ. Sappatissoti sajeṭṭhako. Sesaṃ sabbattha uttānatthamevāti.
第八项：称为『猪苑』或『猪穴』。传说卡萨巴佛时期，此穴在佛中间时期地面增长而形成地下穴居。有一天，一头猪在穴口附近刨土。天神出面，用水洗净土壤，穴口清晰显现。一位森林采果者看到这处因先圣法住处而遭破坏之地，心中生起「若被发现，将遭毁弃」之念，于是将土归位清理穴穴，盖上屋顶，用门窗遮挡防风沙，并用很长类似银条的框架围筑栅栏，铺设床席，供世尊居住。此穴深广，可通行上下。此说为方便所化。修学者于此称为「极优作主」，行持极优者称为「现行者」。此为最高善行。综合诸项，均属高级项。
Sūkarakhatavaggo chaṭṭho. · 《野猪所掘处品》第六。
7. Bodhipakkhiyavaggo
第七。觉行品
§531-650
531-650. Sattamavagge satta phalāni pubbabhāgāni, tesaṃ heṭṭhā dve phalāni ādiṃ katvā missakāni. Sesamettha ito parañca sabbaṃ uttānamevāti.
531-650。第七品中记述了七果前部分，诸果之下，又分二果为起始，为未尽者。其余部分此处以外及后方，皆仅列名称而已。
Indriyasaṃyuttavaṇṇanā niṭṭhitā. · 《根相应》注释结束。