1. Maggasaṃyuttaṃ · 1. 道相应复注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Saṃyuttanikāye · 相应部
Mahāvaggaṭīkā · 大品复注
1. Maggasaṃyuttaṃ一、道相应
1. Avijjāvaggo
一、无明品
1-2. Avijjāsuttādivaṇṇanā一至二、无明经等之义注
§1-2
1-2.Pubbaṅgamāti pubbecarā. Avijjā hi aññāṇalakkhaṇā sammuyhanākārena ārammaṇe pavattatīti sampayuttadhammānampi tadākārānuvidhānatāya paccayo hoti. Tathā hi te aniccāsubhadukkhānattasabhāvepi dhamme niccādito gaṇhanti, ayamassā tesaṃ sahajātavasena pubbaṅgamatā. Yaṃ pana mohena abhibhūto pāpakiriyāya ādīnavaṃ apassanto pāṇaṃ hanati, adinnaṃ ādiyati, kāmesu micchā carati, musā bhaṇati, aññampi vividhaṃ dussīlyaṃ ācarati, ayamassa sahajātavasena ca upanissayavasena ca pubbaṅgamatā. Samāpajjanāyāti tabbhāvāpajjanāya akusalappattiyā. Sabhāvapaṭilābhāyāti attalābhāya. Tenāha ‘‘uppattiyā’’ti. Sā panesā vuttākārena akusalānaṃ pubbaṅgamabhūtā avijjā uppajjatīti sambandho. Yadetanti yaṃ etaṃ pāpājigucchanatāya pāpato alajjanākārasaṇṭhitaṃ ahirikaṃ, pāpānutrāsatāya pāpato abhāyanākārasaṇṭhitañca anottappaṃ, etaṃ dvayaṃ anudeva anvāgatameva. Anu-saddena cettha etanti upayogavacanaṃ. Anudevāti etassa attho saheva ekatoti. Ettha avijjāya vuttanayānusārena tappaṭipakkhato ca attho veditabbo. Ayaṃ pana viseso – tattha yathā akusalakammapathavasena pavattiyaṃ pubbaṅgamatā avijjāya, evaṃ kusalakammapathavasena puññakiriyavatthuvasena ca pavattiyaṃ vijjāya pubbaṅgamatā vattabbā. Vīmaṃsādhipativasena pavattiyaṃ ādhipaccākāravasena ca pubbaṅgamatā veditabbā. Dvīhevāti ca avadhāraṇaṃ ādhipaccākārassa sahajāteneva saṅgahetabbato.
一至二句。“前行”意谓先前的举动。无明确是一种无知的特征，因行为而产生执著而发生执著的缘起；在有执著的情况中，它又因其相应的表现而成为条件。因此这些相应法，如果它们是无常、不善、痛苦的本性，众法虽本质如此，却被执为常，这便是它们天然的先行。再者，那被愚痴所支配，因作恶行为而为其因的新生业难察觉到危险而伤害生命、不取非法财物、在欲界中行为不正、妄语，以及其他各种不善的恶行，亦因其天然及依他缘的关系成为先行。所谓“熄灭”，是指因恶业果报的不善受用而灭亡。所谓“获得本性”，是指得其自身本性的缘故。因此说“由生成”，这里是指因前行的不善业而生起的无明作为缘分。所谓“甚甚”，即指那因恶业的污秽而导致外缘生起导致不生羞耻心、不敬畏心，且缺乏恐怖感，这二者合乎教法相互依存。以辅助之意，此处“甚甚”为辅助用语。该意即是说无明的意涵应视为包含此义。此处的特殊之处是，如同因不善业道而生之先行无明，理应也存在善业道之所生之先行智慧， fathom应依审察的主宰因缘来观察显现。所谓“两者”，是指须注意主宰因缘本质的原始结合作用。
Lajjanākārasaṇṭhitāti pāpato jigucchanākārasaṇṭhitā. Bhāyanākārasaṇṭhitanti uttasanākārasaṇṭhitaṃ. Etthāti hiriottappe. Vidati, vindatīti vā vijjā. Viddasūti ca sappaññapariyāyoti āha ‘‘viddasunoti viduno’’ti. Yāthāvadiṭṭhīti aviparītā diṭṭhi, saṃkilesato niyyānikadiṭṭhi. Sammādiṭṭhi pahotīti ettha sā vijjā sammādiṭṭhi veditabbā. Na ekato sabbāni labbhanti sammāvācākammantājīvānaṃ pubbābhisaṅkhārassa anekarūpattā. Lokuttaramaggakkhaṇe ekato labbhanti kiccato bhinnānampi tāsaṃ tattha sarūpato abhinnattā. Ekā eva hi virati maggakkhaṇe tissannampi viratīnaṃ kiccaṃ sādhentī pavattati, yathā ekā eva sammādiṭṭhi parijānanādivasena catubbidhakiccaṃ sādhentī pavattati. Tāni ca kho sabbāni aṭṭhapi paṭhamajjhānike magge labbhantīti yojanā. Paṭhamajjhāniketi paṭhamajhānavante.
所谓“不生羞耻心”是指恶行的羞耻灭失状态。所谓“不生恐怖心”是指丧失害怕心，此即羞耻与恐怖。知晓、认可者即智慧。所谓“有识”，即是贤明周知，以此谓“有识者即智者”。所谓如实正见，是指出离及除疑惑之正见。此正见应为正见。非同一时，诸多善行、善语及正命等前行业，不会完全同现。唯有出世间道中能统一，其中包含虽各异却同体。单一的出世间戒行虽有限制数目，却能实现多种自在之法。如唯有一正见理解及广博观察，能达四圣谛的四种事功，用以对应皆获。此皆在四禅初禅中获得，故名初禅者。
Tathābhūtassāti ariyamaggasamaṅgino. Yasmā mahāsaḷāyatanasutte vuttaṃ ‘‘sammādiṭṭhiādīnaṃ pañcannaṃ eva aṅgānaṃ vasenā’’ti, tasmā pañcaṅgiko lokuttaramaggo hoti. ‘‘Pubbeva kho panā’’ti hi vacanaṃ tadā maggakkhaṇe viratīnaṃ abhāvaṃ ñāpeti, tasmā kāmāvacaracittesu viya lokuttaracittesu virati aniyatāti adhippāyo. Parisuddhabhāvadassananti parisuddhasīlabhāvadassanatthaṃ. Ayamattho dīpito, na ariyamagge viratīnaṃ abhāvo.
所谓“符合现实”，是指与圣道相合。因为《大六入经》中所说，“以正见等五支为根本”，故此五根为出世间道。所谓“但早先”，是一言劝止断绝行为中断灭的不足，由此说，故于欲界之心不健全为不定。然而其念正净意乃是正确净洁的显现。这是旨在彰显道中断灭的不足，而非断灭之不存。
Yadi evaṃ kasmā abhidhamme maggavibhaṅge pañcaṅgikavāro āgatoti āha ‘‘yampi abhidhamme’’tiādi. Tanti ‘‘pañcaṅgiko maggo hotī’’ti vacanaṃ. ‘‘Ekaṃkiccantaraṃ dassetuṃ vutta’’nti vatvā taṃ dassetuṃ ‘‘yasmiñhi kāle’’tiādi vuttaṃ. Yasmiñhi kāleti lokiyakāle . Tena ‘‘ekaṃ kiccantara’’nti vuttaṃ aṭṭhaṅgikakiccaṃ dasseti. Viratiuppādanena micchāvācādīni puggalena maggasamaye pajahāpentīti sammādiṭṭhiādīni ‘‘pañca kārakaṅgānī’’ti vuttāni. Sammāvācādikiriyā hi virati, tañca etāni kārāpentīti. Virativasenāti viramaṇakiriyāvasena kārāpakabhāvena, kattubhāvena vāti attho. ‘‘Viratittayavasenā’’ti vā pāṭho.
若问何以阿毗达摩中分解法谈及五根法段曰‘此谓五根道’等，如此说，谓“于阿毗达摩中”，此即“由五根之道成就”。所谓‘显一行为段’者，有时为因缘法的观察时分。所谓累因生成包括弃除邪语等，正见等为五因缘，此皆所摄。谓因难断除，故称因。也有“断除之二因”文节之误读。
Sammākammanto pūratīti imehi sammādiṭṭhiādīhi sammākammantakiccaṃ pūrati nāma tehi vīriyādikehi tadatthasiddhito. Tampi sandhāya ‘‘ekaṃ kiccantaraṃ dassetu’’nti vuttaṃ. Imaṃ kiccantaraṃ dassetunti lokuttaramaggakkhaṇepi imāneva pañca sammāvācādiviratittayassa ekakkhaṇe kārāpakaṅgānīti dassetuṃ. Evaṃ vuttanti ‘‘tasmiṃ samaye pañcaṅgiko maggo hotī’’ti (vibha. 494) evaṃ vuttaṃ. Lokiyamaggakkhaṇe pañceva honti, virati pana aniyatā, tasmā ‘‘chaaṅgiko’’ti avatvā ‘‘pañcaṅgiko’’icceva vuttaṃ. Tayidaṃ abhidhamme pañcaṅgikavāradesanāya kāraṇakittanamaggo, ariyamaggo pana aṭṭhaṅgikovāti dassetuṃ, ‘‘yā ca, bhikkhave’’tiādimāha, taṃ suviññeyyameva. Micchādiṭṭhiādikā dasa, tappaccayā akusalā ca dasāti vīsati akusalapakkhiyā, sammādiṭṭhiādikā dasa, tappaccayā kusalā ca dasāti vīsati kusalapakkhiyā mahācattārīsakasutte vuttā. Mahācattārīsakanti tassetaṃ nāmaṃ. Missakova kathito lokuttarassapi idha labbhamānattā.
修正行为意谓以正见等完备修行正当行事，与精进及其他相辅相成，从而证成其义。正如前言所说“显一行为段”。此说正显现法于出世间道中五正行为断尽之时一瞬间的诸根行为。因此五根法于此说指五行为的根本约束。如此说者谓“彼时生五根之道”。出世间道虽为五根，而欲界道为不定，故称为“六根之道”又称五根。此为阿毗达摩中论述五根法除障碍因缘的因缘分类法。出世间道乃八正道，故圣道为八相。如世尊开示：“尊者们”，此点便是明显之处。邪见等十法属恶，因缘成立者为十恶，于正见等十法为善，因缘成立者为善法，故惟三十二大品中华严品经有相关记载。
Yasmā kosalasaṃyuttepi idha ca therena ‘‘upaḍḍhamidaṃ, bhante, brahmacariyassā’’tiādinā vuttaṃ ‘‘mā hevaṃ ānandā’’tiādinā paṭikkhipitvā ‘‘sakalamevidaṃ ānandā’’tiādinā bhagavatā desitaṃ suttaṃ āgataṃ. Tassattho kosalasaṃyuttavaṇṇanāyaṃ vutto, tasmā vuttaṃ ‘‘kosalasaṃyutte vuttatthamevā’’ti.
由于在《国萨拉会部》中此处同样由长老说出『这违犯梵行了，尊者』等语，且又被『不要如此，阿难』等语所驳斥，而后又由世尊说出『这一切都如是，阿难』等所宣说的经文到来。因此此处即是《国萨拉会部》注解的内容，故言『如《国萨拉会部》所说的义理』。
Avijjāsuttādivaṇṇanā niṭṭhitā. · 无明经等之义注已毕。
3. Sāriputtasuttavaṇṇanā三、《沙利子经》注释
§3
3. Sāvakabodhi sāvakapāramiyo, tappariyāpannaṃ ñāṇaṃ sāvakapāramiñāṇaṃ, taṃ pana dvinnaṃ aggasāvakānaṃ tatthapi dhammasenāpatino eva savisesaṃ matthakaṃ pattaṃ, na itaresanti āha – ‘‘sāvaka…pe… appattatāyā’’ti. Tasmā tassa matthakappattiyā maggabrahmacariye ijjhante tassa ekadeso idha ijjhati, na sakalanti. Na hi addhabrahmacariyaṃ nāma atthi, tasmā vuttaṃ, ‘‘sakalampi…pe… labbhatī’’ti, taṃ pana bhaṇḍāgāriko nāññāsi ñāṇassa sāvakavisayepi sappadesikattā, dhammasenāpati pana ñāṇassa tattha nippadesikattā aññāsīti. Tenāha – ‘‘ānandatthero…pe… aññāsī’’ti. Evamāhāti ‘‘sakalamidaṃ, bhante’’ti evaṃ avoca.
三者，弟子觉悟、弟子波罗蜜完善、彻达的知识即为弟子波罗蜜知识，而其中两者为首的弟子，这里的执掌法军的长官乃具有特殊地位，担当首领之职，不同于一般弟子，故云『弟子……等……因未达成』。由此首领之职归于修持正道之处，此处唯一渴求修持，非广泛所有。确实无所谓半途而废的修持，因此说『皆悉能得』。但这点由藏经主官不知弟子知见之道理，该长官处则精于知识，故云『阿难长老……知之』。如此自言『这一切，尊者』，亦如是告述。
Sāriputtasuttavaṇṇanā niṭṭhitā. · 《沙利子经》注释终了。
4. Jāṇussoṇibrāhmaṇasuttavaṇṇanā四、《迦努索尼婆罗门经》注释
§4
4.Vaḷavābhi-saddo vaḷavāpariyāyoti āha ‘‘catūhi vaḷavāhi yuttarathenā’’ti. Yodharathoti yodhehi yujjhanatthaṃ ārohitabbaratho. Alaṅkāraratho maṅgaladivasesu alaṅkatapaṭiyattehi ārohitabbaratho. Ghanadukulena parivāritoti rajatapaṭṭavaṇṇena setadukulena paṭicchādito. Paṭicchādanattho hi idha parivārasaddo. Rajatapanāḷisuparikkhittā setabhāvakaraṇatthaṃ.
“瓦拉瓦词”即瓦拉瓦同义词，故云『与四种瓦拉瓦词相连』。所谓“与战者相连”即为战斗者所乘之战车。所谓装饰车乃于吉祥日用装饰之战车。以厚重纹饰包围者，即以银质装饰的覆盖物附于白色覆盖物之上。此处“包围”意指装饰物的覆盖。银质覆盖以细矛为界，形成白色表面。
Channaṃ channaṃ māsānanti niddhāraṇe sāmivacanaṃ. Ekavāraṃ nagaraṃ padakkhiṇaṃ karotīti idaṃ tasmiṃ ṭhānantare ṭhitena kātabbaṃ cārittaṃ. Nagarato na pakkantāti nagarato bahi na gatā. Maṅgalavacane niyuttā maṅgalikā, suvatthivacane niyuttā sovatthikā. Ādi-saddena thutimāgadhavandikācariyake saṅgaṇhāti. Sukapattasadisāni vaṇṇato.
“包覆之月”作为召集词。一次绕城即为居民按次序汇聚，令其坐立于此地，遵守行为规范。城中居民未外出，即留在城中。被指定与吉祥之语相应则为吉祥者，与安乐之语相称则称作索瓦提卡。以开头词为名，作为赞颂摩揭陀之习俗集中之所在。此处表述多样称谓妥当。
Vaṇṇagītanti thutigītaṃ. Brahmabhūtaṃ seṭṭhabhūtaṃ yānaṃ, brahmabhūtānaṃ seṭṭhabhūtānaṃ yānanti vā brahmayānaṃ. Vijitattā visesena jinanato. Rāgaṃ vinayamānā pariyosāpetīti sabbampi rāgaṃ samucchedavinayavasena vineti, attano kiccaṃ pariyosāpeti. Kiccapariyosāpaneneva hi sayampi pariyosānaṃ nipphattiṃ upagacchati. Tenāha ‘‘pariyosānaṃ gacchati nipphajjatī’’ti.
赞歌即称颂之歌。所谓梵天境界卓越之境界者，指梵境界卓越者之所行之境界，亦称为梵行之道。由胜利而特异成道。去除欲望、肃清烦恼，因以断除烦恼而净化自身，依自身职责而圆满终结之意。圆满终结的活动，正是达到烦恼的完全消除。故言『圆满终结而生灭』。
Dhuranti bhummatthe upayogavacananti āha ‘‘tatramajjhattatāyuge yuttā’’ti. Īsāti yugasandhārikā dāruyugaḷā. Yathā vā bāhiraṃ yugaṃ dhāreti, tassā ṭhitāya eva kiccasiddhi, evaṃ kiriyāvasena laddhabalena tatramajjhattatāyuge thiraṃ dhāreti, teheva ariyamaggarathassa pavattanaṃ. Hiriggahaṇena cettha taṃsahacaraṇato ottappampi gahitaṃyeva hoti. Tenāha ‘‘attanā saddhi’’ntiādi. Nāḷiyā minamāno puriso viya ārammaṇaṃ minātīti mano. Kataraṃ pana taṃ mano, kathañcassa yottasadisatāti āha ‘‘vipassanācitta’’ntiādi. Tena yottaṃ viyāti yottanti dasseti. Lokiyavipassanācittaṃ atirekapaññāsa kusaladhamme ekābaddhe ekasaṅgahite karotīti sambandho. Te pana ‘‘phasso hoti…pe… avikkhepo hotī’’ti cittaṅgavasena dhammasaṅgahe (dha. sa. 1) āgatanayeneva veditabbā. Lokuttaravipassanācittanti maggacittaṃ āha. Atirekasaṭṭhīti te eva sammākammantājīvehi anaññātaññassāmītindriyādīhi ca saddhiṃ atirekasaṭṭhi kusaladhamme. Ekābaddheti ekasmiṃ eva ārammaṇe ābaddhe. Ekasaṅgaheti tatheva vipassanākiccavasena ekasaṅgahe karoti. Pubbaṅgamabhāvena ārakkhaṃ sāretīti ārakkhasārathī. ‘‘Yathā hi rathassa…pe… sārathī’’ti vatvā taṃ dassetuṃ ‘‘yoggiyo’’ti vuttaṃ. Dhuraṃ vāheti yogge. Yojeti yogge samagatiyañca. Akkhaṃ abbhañjati sukhappavattanatthaṃ. Rathaṃ peseti yoggacodanena. Nibbisevane karoti gamanavīthiyaṃ paṭipādanena sanniyojeti. Ārakkhapaccupaṭṭhānāti ārakkhaṃ paccupaṭṭhapeti asammosasabhāvattā. Gatiyoti pavattiyo, nipphattiyo vā. Samanvesatīti gavesati.
“担负土壤之意”即功能用词，云『适于中心时段』。正如弯弦之琴需加木楔固定。正如外置轮轴以坚固，依此稳定功能，能稳固中心时段，正由此方是圣道开始之地。因恭敬持戒之行为而产生起心戒惧。故云『以自身同心』等。以心如人捕鱼，捕获分别心。某种‘心’，为何？意谓观察心。所谓‘被捕获者’意谓观察心，用以断除烦恼。世俗观察心则属五十余种善法中相违之执断。如是集中，彼心则称为法同集。所谓出世观察心，即指道心。所谓五十余者，指修行正士不可替代的五十余种善法，具备无二的戒除烦恼等根本感应力。所谓一处之系结，在一个对象中专注，系结之意。所谓统一系结，也是由此观照作业产生的统一效果。先行引路保护，指引领先者。『犹如战车……领驾』以此为例，示以‘瑜伽行者’称号。担负重任正是瑜伽士。经营着瑜伽行者的合流与进展。突起以便舒适旋转施作。驾驭战车以瑜伽激励之法。结束时引导其行走战道，促进良好的连续运动。守护勤勉，护持不生嗔恚之性格。所谓‘进展’是进程、终结也即终止。所谓‘寻觅’是探索搜寻。
Ariyapuggalassa nibbānaṃ paṭimukhaṃ sampāpane ratho viyāti ratho. Parikaroti vibhūsayatīti parikkhāro, vibhūsanaṃ, sīlañca ariyamaggassa vibhūsanaṭṭhāniyaṃ. Tena vuttaṃ ‘‘catupārisuddhisīlālaṅkāro’’ti, sīlabhūsanoti attho. Vipassanāsampayuttānanti lokiyāya lokuttarāya ca vipassanāya sampayuttānaṃ. Vidhinā īretabbato pavattetabbato vīriyaṃ, sammāvāyāmo. Samaṃ sammā ca dhiyatīti samādhi, dhurañca taṃ samādhi cāti dhurasamādhi, upekkhā dhurasamādhi etassāti upekkhādhurasamādhi, ariyamaggo upekkhāsaṅkhātadhurasamādhīti attho. Aṭṭhakathāyaṃ pana byañjanaṃ anādiyitvā dhurasamādhisaddānaṃ bhinnādhikaraṇatā vuttā. Payogamajjhatteti vīriyasamatāya. Anicchāti icchāpaṭipakkhā. Tenāha ‘‘alobhasaṅkhātā’’ti. Parivāraṇanti parivāro, paricchadoti attho.
圣者的涅槃，向涅槃靠近时，有如车轮转动，转动不息。车辆整备、装饰称为车轮之装饰，亦即尊圣道之装饰品。由此教导云：“四净戒为德之饰物”，戒为其德的装饰。与智慧相应者，指同时契合世间与出世间的观慧。应依教法正当施行之，精进为正确的努力。定即正定，根定即深定，舍为深定，舍深定即舍那深定，圣道即以舍那为名的深定。注疏中对深定一词的用法虽未始详说，但指出不同语境中“深定”一词用意不同。中等用法意指与精进平等。无欲者指心无贪欲，故称“非贪”。于是说“非贪者”。覆蔽即覆盖之义，具含覆盖之意。
Mettāti mettācetovimutti. Tathā karuṇā. Pubbabhāgoti ubhinnampi upacāro. Dvepi kāyacittavivekā viya pubbabhāgadhammavasena vuttā. Ariyamaggaratheti parisuddhamaggasaṅkhāte rathe. Ariyamaggaratho ca maggaratho cāti ariyamaggaratho, evaṃ ekasesanayena vā attho veditabbo. Tenāha ‘‘imasmiṃ lokiyalokuttaramaggarathe ṭhito’’ti. Sannaddhacammoti yogāvacarassa paṭimukkacammaṃ. Na naṃ te vijjhantīti vacanapathā na naṃ vijjhanti. Dhammabhedanavasena na bhañjati, tassa ariyamaggassa rathassa sammā yojitassa antarā bhaṅgo natthīti attho.
慈，意为慈爱与心解脱。同理悲。前部分谓不同之修习，也称为前法。身心二分辨，似为前法事理所涵盖。圣道轮车，指圣洁之道集聚之车轮。圣道轮既是道轮，亦可单指一部分。故此句意为：“立于此世间与出世间之道轮上。”“束帛”指调整、束缚和操控之意。此处言不解者，谓言条文不解释、不破除。以正法分析，不生破裂，故此圣道轮具固实相续，不生间断。
Attano purisakāraṃ nissāya laddhattā attano santāneti adhippāyo. Anuttaranti uttararahitaṃ. Tato eva seṭṭhayānaṃ, nassa kenaci sadisanti asadisaṃ. Dhitisampannatāya dhīrā paṇḍitapurisālokamhā niyyanti gacchanti. ‘‘Jayaṃ jaya’’nti gāthāyaṃ vacanavipallāsena vuttanti āha ‘‘jinantā jinantā’’ti.
借自身所依，成所依，是意志力。无上者，意为无有上者、无对等者。故于诸道中最优，无有同类可比。智者具坚强不动之志，智者由此众中生出、出离世间。以歌颂言颠倒说法而批判：“胜利、胜利”者，意为“胜利者乃胜利者”。
Jāṇussoṇibrāhmaṇasuttavaṇṇanā niṭṭhitā. · 《迦努索尼婆罗门经》注释终了。
5-6. Kimatthiyasuttādivaṇṇanā五至六、《何义经》等注释
§5-6
5-6.Niyamatthoti avadhāraṇattho. Tena niyamena avadhāraṇena – aññaṃ maggaṃ paṭikkhipati ito aññassa niyyānikamaggassa abhāvato. ‘‘Dukkhassa pariññattha’’nti vuttattā vaṭṭadukkhaṃ kathitaṃ. Ariyamagge gahite tassa pubbabhāgamaggo vipassanāya gahito evāti ‘‘missakamaggo kathito’’ti vuttaṃ. Uttānameva apubbassa abhāvā. Ayaṃ pana viseso ‘‘rāgakkhayo’’tiādīhi yadipi nibbānaṃ vuttaṃ. Tathāpi arahattaṃ viya brahmacariyampi. Tena nibbānaṃ eva vuccati ‘‘idaṃ brahmacariyapariyosāna’’nti.
第五、第六义为因执着之意。依此因执着，如是执着，摒弃他道，盖无他道因到来。说：“为欲破除苦难”故说轮回苦。于圣道所摄，前法为慧观所涵盖，故言“包含入圣道者为观慧道”。表示为“交接法”已释明。此处之特别为“断贪”诸说，亦谓断贪生灭乃涅槃。然如阿拉汉，亦称无垢梵行。由此涅槃名曰“此梵行之终结”。
Kimatthiyasuttādivaṇṇanā niṭṭhitā. · 《何义经》等注释终了。
7. Dutiyaaññatarabhikkhusuttavaṇṇanā七、《第二某比库经》注释
§7
7.Rāgavinayādipadehi nibbānaṃ vāpi vucceyya arahattaṃ vāpi. Yasmā so bhikkhu ubhayatthapi niviṭṭhabuddhi, tasmā bhagavā tassa ajjhāsayavasena ‘‘nibbānadhātuyā kho eta’’ntiādinā nibbānadhātuṃ vissajjetvā puna ‘‘āsavānaṃ khayo tena vuccatī’’ti āha. Yasmā ariyamaggo rāgādike samucchedavasena vineti, āsavañca sabbaso khepeti, tena ca vuttaṃ nibbānaṃ arahattañca, tasmā tadubhayaṃ ‘‘rāgavinayotiādi nāmamevā’’ti vuttaṃ. Anusandhikusalatāya pucchanto etaṃ avocāti iminā ‘‘pucchānusandhi idha labbhatī’’ti dīpitaṃ, ajjhāsayānusandhipi ettha labbhatevāti daṭṭhabbaṃ.
第七，义谓断除贪欲等诸恶，即涅槃亦可称阿拉汉。因比库两者心具断灭故，于世尊自心示现：“此即涅槃属”“涅槃法门”，继而说“结使断灭故称之”。圣道正是断诸恶结，彻底抑止所有烦恼，故说涅槃即阿拉汉。故此二者称作“断除贪欲等之类”。有上师以善巧方式问，此师曰：“问答并存。”此即师心之探求，由此方得明白证知。
Dutiyaaññatarabhikkhusuttavaṇṇanā niṭṭhitā. · 《第二某比库经》注释结束。
8. Vibhaṅgasuttavaṇṇanā八、《分别经》注释
§8
8.Ekena pariyāyena aṭṭhaṅgikamaggaṃ vibhajitvāti ‘‘sammādiṭṭhī’’tiādinā ekena pariyāyena ariyaṃ aṭṭhaṅgikaṃ maggaṃ vibhāgena dassetvā ‘‘katamā ca, bhikkhave, sammādiṭṭhī’’tiādinā puna aparena pariyāyena vibhajitukāmo. Uggahadhāraṇaparicayañāṇānipi savanañāṇe eva avarodhaṃ gacchantīti ‘‘savanasammasanapaṭivedhapaccavekkhaṇavasenā’’ti vuttaṃ.
第八，载引圣八正道之一总貌，即“正见”等所示。通过一种说法，申明八正道为圣八正道。示教唤佛念：‘何为正见？’等八处正分教示，为促使学者分法理。尔后以另一说法欲分明区别。乃悟到受持及认取知识，于听闻时自生阻碍。故言“以听受之觉知及说明而能观察反复思维”。
Kammaṭṭhānābhinivesoti kammaṭṭhānapaṭipatti. Purimāni dve saccāni uggaṇhitvāti sambandho. Iṭṭhaṃ kantaṃ manāpanti nirodhamaggesu ninnabhāvaṃ dasseti, na abhinandanaṃ, tanninnabhāvo eva ca tattha kammakaraṇaṃ daṭṭhabbaṃ. Ekenevākārena saccānaṃ paṭivedhanimittatā, so eva abhimukhabhāvo tesaṃ samāgamoti ekābhisamayo.
「业处坚著」者，即对业处的实际修行。此处所说「坚著」是指修行过程中的依止。前面两谛被提出，是指因缘关系。业处能如愿完善，安住于灭道，显示灭道之具足不生不灭，不是欢喜，而是其不生灭作为证察业做的本体。以此单一方式使三谛显现通达，这一称作三谛相应之的一致确认。
Assāti ñāṇassa, yogino vā. Ettha ca keci ‘‘lokiyañāṇampi paṭivedho sabbassa yāthāvabodhabhāvato’’ti vadanti. Nanu uggahādipaṭivedho ca paṭivedhova, na ca so lokuttaroti? Taṃ na, kevalena paṭivedha-saddena uggahādipaṭivedhānaṃ avacanīyattā, paṭivedhanimittattā vā uggahādivasena pavattaṃ dukkhādīsu pubbabhāge ñāṇaṃ ‘‘paṭivedho’’ti vuccati, na paṭivedhattā, paṭivedhabhūtameva pana ñāṇaṃ ujukaṃ paṭivedhoti vattabbataṃ arahati. Kiccatoti pariññādikiccato. Ārammaṇapaṭivedhoti sacchikiriyāpaṭivedhamāha. Kiccatoti asammohapaṭivedhaṃ. Uggahādīhi saccassa pariggaṇhanaṃ pariggaho.
此处指的是智慧者或修行者的『知见』。但有些人说即便是世间智慧也能了知一切，皆出于真知觉。然此般由回忆等而显现的了知虽为了知，但不属出世间真理。仅凭了知之名说回忆、回顾等了知业苦等前行禀察，故称为了知，并非完全的了知。真正透彻了知，应称为阿拉汉般明净慧。所谓务事，即是对事理究竟明了。标明依止了知，谓真实业相之了知。务事为不迷惑之了知。回溯等是聚合并回忆真谛之法门。
Duddasattāti anadhigatañāṇena yāthāvasarasalakkhaṇato daṭṭhuṃ asakkuṇeyyattā uppattito pākaṭānipi. Tenāha ‘‘dukkhasaccaṃ hī’’tiādi. Ubhayanti purimaṃ saccadvayaṃ. Payogoti kiriyā, vāyāmo vā. Tassa mahantatarassa icchitabbataṃ dukkarataratañca upamāhi dasseti ‘‘bhavaggaggahaṇattha’’ntiādinā. Yathā purimaṃ saccadvayaṃ viya kenaci pariyāyena apākaṭatāya paramagambhīrattā uggahādivasena pubbabhāge pavattibhedaṃ gahetvā ‘‘dukkhe ñāṇa’’ntiādinā catubbidhaṃ katvā vuttaṃ. Ekameva taṃ ñāṇaṃ hoti ekābhisamayavaseneva pavattanato.
「恶心难忍」指的是因未证得之智慧无法如实且及时观察事理之苦。故称其发生公开显露。是故有“苦谛是低劣（暗昧）……”等说。此两谛之前成立。所谓「勤行」是行为或努力。其所示意者是心所深重之心愿及其难坚的程度，喻为“担负生命之重”。如同前面两谛，因深重不显露，并通过回忆等照见业苦之苦慧，分为四种，故名苦慧。此智慧一成就是一次性清晰的呈现。
Kāmapaccanīkaṭṭhenāti kāmānaṃ ujupaccanīkabhāvena. Kāmato nissaṭabhāvenāti kāmehi visaṃyuttabhāvena. Kāmaṃ sammasantassāti duvidhampi kāmaṃ aniccādito sammasantassa. Pajjati pavattati etenāti padaṃ, kāmassa padanti kāmapadaṃ, kāmassa uppattikāraṇassa ghāto samugghāto, taṃ kāmapadaghātaṃ. Tenāha ‘‘kāmavūpasama’’nti. Kāmehi vivittaṃ kāmavivittaṃ. So eva ca nesaṃ anto samucchedaviveketi katvā tasmiṃ sādhetabbe uppannoti vuttaṃ ‘‘kāmavivittante uppanno’’ti. Kāmato nikkhamatīti nikkhamo, so eva nekkhammasaṅkappo. Imasmiñca nekkhammasaṅkappassa saddatthavibhāvena yathāvutto kāmapaccanīkaṭṭhādiko atthaniddhāraṇaviseso antogadho.
「欲意清净」意谓以正直且纯净之心念对欲根。欲根不染著者，谓能断除执著于欲。善视欲根之无常本质，名为「如实知受欲之无常」。「缘欲断尽」谓欲断断绝尽入于寂灭状态。此名为出离意愿；这即是舍离欲界二欲的思想。以正当义解出离意愿，即欲念非执，断尽界已显现。故曰「在欲断尽中生」。出离，即心离欲境，亦即出家意愿。因义理详明故，欲意清净等表现出此出离意愿，是心境进路之特征与核心。
Eseva nayoti iminā byāpādapaccanīkaṭṭhena vihiṃsāya paccanīkaṭṭhenātiādikaṃ abyāpādāvihiṃsāsaṅkappānaṃ atthuddhāraṇavidhiṃ atidisati. Nekkhammasaṅkappādayoti ādi-saddena abyāpādaavihiṃsāsaṅkappe eva saṅgaṇhāti. Kāma…pe… saññānanti kāmavitakkādiviratisampayuttānaṃ nekkhammādisaññānaṃ. Nānattāti nānākhaṇikattā. Tīsu ṭhānesūti tippakāresu kāraṇesu. Uppannassāti uppajjanārahassa. Bhūmiladdhauppannaṃ idhādhippetaṃ. Esa nayo ito paresupi. Padacchedatoti kāraṇupacchedato. Padanti hi uppattikāraṇanti vuttovāyamattho. Anuppattisādhanavasenāti yathā saṅkappo āyatiṃ nuppajjati, evaṃ anuppattisādhanavasena. Sammādiṭṭhi viya ekova kusalasaṅkappo uppajjati.
依此立论，以离欲出离意愿为起点，而蛊惑与害念则由于贪嗔痴相续生起所致，故以灭贪嗔痴等无害无怨意愿为止。以『出离意愿』为名，是涵盖一切无嗔无害意愿的总称。此中「欲……」等五根识念，是诸欲念的断绝以及出离后的心识境。所谓「多样」，意谓心境多变的三处因缘。所谓「产生」，是初发起或生起。此为土地上出现的意象，是从他处而起。切断，即分别断除因缘。意谓词之生起因。以不能生起的正智心，生出正定慧的理路，与正见一样是一种善意愿生起。由此显明一切清净意愿的起点。
Catūsu ṭhānesūti visaṃvādanādīsu catūsu vītikkamaṭṭhānesu. Pabbajitānaṃ micchājīvo nāma āhāranimittakoti āha ‘‘khādanīyabhojanīyādīnaṃ atthāyā’’ti. Sabbaso anesanāya pahānaṃ sammāājīvoti āha ‘‘buddhappasatthena ājīvenā’’ti. Kammapathapattānaṃ vasena ‘‘sattasu ṭhānesū’’ti vuttaṃ. Akammapathapattāya hi anesanāya so padaghātaṃ karotiyeva.
「四处」指的是舍离之际的四个舍离障碍。比库的恶业之命名，是指那些能致其破戒的饮食和事物，为饮食缘由。全面断绝恶业，谓依正当职业，是佛所宣示的修行道路。正修之人保持于七种境所中身心调适。若不修此正业，则必造作损业破戒。
Tathārūpe vā ārammaṇeti yasmiṃ ārammaṇe imassa pubbe kilesā na uppannā, tasmiṃ eva. Anuppannānanti anuppādassapi patthanāvasena anuppannānaṃ. Vīriyacchandanti vīriyassa nibbattetukāmatāchandaṃ. ‘‘Chandasampayuttavīriyañcā’’ti vadanti. Vīriyameva pana anuppannākusalānuppādane labbhamānachandatāya dhurasampaggahatāya chandapariyāyena vuttaṃ. Tathā hi vīriyaṃ – ‘‘anikkhittachandatā anikkhittadhuratā’’ti (dha. sa. 26) niddiṭṭhaṃ. Kosajjapakkhe patituṃ adatvā cittaṃ paggahitaṃ karoti. Padhānanti padhānabhūtavīriyaṃ.
“同理者，『于其依止之境，若由其前未生烦恼，便称为依止境』。所谓未生，即尚未因缘集起，未生起之义。‘精进渴望’者，为精进之宁息渴望也。谓“精进与渴望俱生”云。然精进专为未生不善之生起，因渴望动力，称为渴循环说。此中精进，意为‘未外露渴望，未动摇精进’（依佛法语者）。如麻石水岸不令倒落，心亦摄持专注。所谓‘精进’即坚定之精进也。
Uppattipabandhavasenāti nirantaruppādanavasena. Catūsu ṭhānesu kiccasādhanavasenāti yathāvuttesu catūsu ṭhānesu padhānakiccassa nipphādanavasena anuppādanādivasena. Kiccasādhanavasenāti kāyavedanācittadhammesu subhasukhaniccaattagāhavidhamanavasena asubhadukkhāniccānattasādhanavasena.
所谓‘因生连结’，谓不断生起之序也。所谓四处功业之成就，谓以相当之四处（身、受、心法等）为基础，完成精勤之工作，此即未生等义（即未生烦恼之随顺）。所谓功业成就，即取身、受、意诸法及顺乐不乐三法，以此成就；断恶不乐、不常无我为功业成就。
Ayanti yathāvutto sadisāsadisatāviseso. Assāti maggassa. Ettha kathanti yadi rūpāvacaracatutthajjhānato paṭṭhāya yāva sabbabhavaggā jhānaṅgamaggaṅgabojjhaṅgānaṃ sadisatā, evaṃ sante ‘‘āruppe catukkapañcakajjhānaṃ uppajjati, tañca lokuttara’’nti ettha kathaṃ attho gahetabboti āha ‘‘etthāpī’’tiādi. Taṃjhānikāvāti paṭhamajjhānādīsu yaṃ jhānaṃ maggapaṭilābhassa pādakabhūtaṃ, taṃjhānikāva assa ariyassa uparipi tayo maggā. Evanti vuttākārena. Pādakajjhānameva niyameti āruppe catukkapañcakajjhānuppattiyaṃ. Vipassanāya ārammaṇabhūtā khandhāti sammasitakhandhe vadanti. Puggalajjhāsayo niyameti pādakasammasitajjhānānaṃ bhede. Yasmā saṅkhārupekkhāñāṇameva ariyamaggassa bojjhaṅgādivisesaṃ niyameti, tato dutiyādipādakajjhānato uppannassa saṅkhārupekkhāñāṇassa pādakajjhānātikkantānaṃ aṅgānaṃ asamāpajjitukāmatāvirāgabhāvato itarassa ca atabbhāvato tīsupi vādesu vipassanāva niyametīti veditabbo, tasmā vipassanāniyameneva hi paṭhamavādepi apādakajjhānādipādakāpi maggā paṭhamajjhānikā honti. Itarehi ca pādakajjhānehi vipassanāniyamehi taṃtaṃjhānikāva. Evaṃ sesavādesu vipassanāniyamo yathāsambhavaṃ yojetabbo. Dutiyavāde taṃtaṃjhānikatā sammasitasaṅkhāravipassanāniyamehi hoti. Tatra hi vipassanā taṃtaṃvirāgabhāvanā bhāvetabbā, na somanassasahagatā upekkhāsahagatā hutvā jhānaṅgādiniyamaṃ maggassa karotīti evaṃ vipassanāniyamo vuttanayeneva veditabbo. Imasmiñca vāde pādakasammasitajjhānupanissayasabbhāve ajjhāsayo ekantena hotīti ‘‘puggalajjhāsayo niyametīti vadantī’’ti vuttaṃ, aṭṭhakathāyaṃ pana visuddhimaggassa etissā aṭṭhakathāya ekasaṅgahitattā ‘‘tesaṃ vādavinicchayo…pe… veditabbo’’ti vuttaṃ. Pubbabhāgeti vipassanākkhaṇe.
谓『前述相似、不同及异别』。‘存在’指道理。此处教言：若于无色四禅护持，及斩断一切生灭禅支止不间断，则『无色四禅及五禅生起，为出世间』。教义之意应如是明知，故云“此亦是”。所谓“禅支”者，即初禅起之基本禅，已达道之足践阶，且有三道以上。此教义云。以道足践，限于初禅，生起无色四禅及五禅。观行禅所缘界处，谓净净受（法之名）。个人心见限于初禅已观净受之禅支。因缘行斷灭慧为道支，故后际初禅禅出之无色行处见，可以越越无法达处，因而他方不可到，三禅亦然。此显观禅律也。观行禅规定禅支界处法，故人见界定于初禅禅类。此所以观斷观修法理。后续论述称此是观行禅之规范，初禅以上禅阶即为道。所谓“观行之法依初禅为基础乃成”。此即观慧禅义。教义引典明确指出，个人见限于初禅。论释中韦舍摩经中亦此说，称“其论辩辨析应明知”，为以前问答所述。此段末为教义前面章节观慧禅法之延续。
Vibhaṅgasuttavaṇṇanā niṭṭhitā. · 《分别经》注释结束。
9. Sūkasuttavaṇṇanā九、《芒刺经》注释
§9
9.Sūkanti sāliyavādīnaṃ vālamāha. So hi nikantakasadiso paṭimukhagataṃ hatthaṃ vā pādaṃ vā bhindati, tasmā bhedaṃ icchantena uddhaggaṃ katvā ṭhapitaṃ sammāpaṇihitaṃ nāma, tathā aṭṭhapitaṃ micchāpaṇihitaṃ nāmāti vuttaṃ. Micchāpaṇihitāyāti kammassakatapaññāya micchāṭhapanaṃ nāma – ‘‘ime sattā kammavasena sukhadukkhaṃ paccanubhavanti, taṃ pana kammaṃ issarassa icchāvasena brahmā nimminātī’’tiādinā micchāpakappanaṃ. Keci pana ‘‘natthi dinnantiādinā nayena pavatti, tassa vā ñāṇassa appavattī’’ti vadanti. Maggabhāvanāyāti etthāpi micchāmaggassa pavattanaṃ, ariyamaggassa vā appavattanaṃ micchāṭhapanaṃ. Tenāha ‘‘appavattitattā’’ti. Avijjaṃ bhindissatīti avijjaṃ samucchindissati. Magganissitaṃ katvā magge eva pakkhipitvā. Tañhi ñāṇaṃ maggassa mūlakāraṇaṃ magge siddhe tassa kiccassa matthakappattito. ‘‘Sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāyā’’ti vuttattā missakamaggo kathito. Chavibhedasadiso cettha avijjābhedo, lohituppādasadiso lokuttaramaggabhāvo daṭṭhabbo.
第九：“稻谷盗贼”谤诤人曰：彼似屠夫，破坏他人手足，故“分裂”谓心欲，一旦起即升腾，安置适当规制之，谓正置。若不善置，谓邪置。所谓邪置者，为行为业力妄执，即“六道众生依业受苦乐”，此业乃梵王随意所造之妄业。有人言“无因缘所出，有无义之知”，或云“有智者不生”，此为邪道起源。所谓修正道者，乃邪道之灭除，正道之修习。故云“灭除义”。欲破无明者，即破无明之因，依道而修证，故归于道。正置如法净见修正道理起，邪置则相反。论中明示
Sūkasuttavaṇṇanā niṭṭhitā. · 《芒刺经》注释结束。
10. Nandiyasuttavaṇṇanā《难提亚经》注释
§10
10.Channaparibbājako vatthacchādiyā channaṅgaparibbājako, na naggaparibbājako.
第十：“衣蔽游方者曰，以衣与衣蔽为衣蔽的游方者，非裸体卖法者。”
Avijjāvaggavaṇṇanā niṭṭhitā. · 无明品注释完毕。
2. Vihāravaggo
第二品：停留处品
1. Paṭhamavihārasuttavaṇṇanā《第一住经》注释
§11
11.Aḍḍhamāsanti accantasaṃyoge upayogavacanaṃ. Paṭisallīyitunti yathāvuttaṃ kālaṃ paṭi divase divase samāpattiyaṃ dhammacintāyaṃ cittaṃ nilīyituṃ. Vinetabboti samucchedavinayena vinetabbo ariyamaggādhigantabbo. Tanti diṭṭhānugatiāpajjanaṃ. Assāti janatāya. Apagacchatīti satthu santikato apeti. Sūti nipātamattaṃ.
十一、关于半年期间极端相应的用语。所谓“闭敛”，如前所述，指于时节终结后日复一日，谨守精进念法而使心稳定的行为。所谓“当调伏”，是指应以断尽戒律的方法来调伏，并应证得圣道。所谓“绳索”，是指执着于见解上的习气。所谓“在”，是指众生；所谓“离去”，是指靠近世尊亲近的离开。此义以音节为界。
Padesenāti ekadesena. Saha padesenāti sapadeso. Svāyaṃ sapadeso yasmā vedanāvaseneva pāḷiyaṃ āgato, tasmā paramatthadhammakoṭṭhāse vedanā anavasesato labbhati, te gaṇhanto ‘‘khandhapadeso’’tiādimāha. Taṃ sabbanti khandhapadesādikaṃ sabbampi. ‘‘Sammasanto’’ti padassa atthadassanavasena ‘‘paccavekkhanto’’ti āha. Paccavekkhaṇā idha sammasanaṃ nāma, na vipassanā. Vipassanāsammasanaṃ pana bhagavato visākhapuṇṇamāyaṃ eva nipphannaṃ, tasmā bhagavato aññabhūmikāpi vedanā aññabhūmikānaṃ sattānaṃ viruddhā uppajjatevāti vuttaṃ ‘‘yāva bhavaggā pavattā sukhā vedanā’’ti. Sabbākārenāti sarūpato samudayato atthaṅgamato assādāditoti sabbākārena. Pariggaṇhanto upaparikkhanto.
所谓“一处”，即独一处；所谓“与一处”，即同一处。因疼痛感受辱届，故在究竟法门中，[诸法]僧团所传出“色蕴处”等术语，即取“行蕴处”等为例，以此命名。此即统称“蕴处”等一切。用“正确思惟”的词义表示“反观”，曰“反观”即此处称之为“正确思惟”，而非“观照”。如世尊在维萨迦月圆日的消灭中示现了观慧中妙正思惟，故于世尊于诸不同场合所生的诸感受均为彼此相反，乃有“至苦已生已灭”如是说。谓“一切因缘之相，及其生灭和消除，乃一切”。谓“视察、详细检验”。
Nippadesāneva anavasesāneva. Indriyasatipaṭṭhānapadeso suviññeyyoti anuddhato. Assāti bhagavato. Ṭhāneti tasmiṃ tasmiṃ paccavekkhitabbasaṅkhāte okāse. Sā sā ca vihārasamāpattīti khandhavasena āyatanādivasena ca pavattitvā tesaṃ ekadesabhūtaṃ vedanaṃyeva pariggahetvā taṃ sammasitvā anukkamena samāpannā jhānasamāpatti phalasamāpatti ca. Phalasamāpatti hi tathā sammasitvā punappunaṃ samāpajjanavasena atthato abhinnāpi adhiṭṭhānabhūtadhammabhedena bhinnā viya vuccati, yato catuvīsatikoṭisatasahassabhedā devasikaṃ vaḷañjanasamāpattiyo aṭṭhakathāyaṃ vuttā. Kāmaṃ aññadhammavasenapi jātā eva, vedanāvasena panettha abhiniveso kato vedanānubhāvena jātā. Kasmā evaṃ jātāti? Buddhānaṃ ñāṇapadassa antaravibhāgattā. Tathā hi bhagavā sakalampi aḍḍhamāsaṃ vedanāvaseneva sammasanaṃ pavatteti, tadanusārena ca tā vihārasamāpattiyo samāpajji. Tayidaṃ acchariyaṃ anaññasādhāraṇaṃ bhikkhū pavedento satthā – ‘‘yena svāha’’ntiādimavoca.
所谓“非处”与“无缺处”，指根念处的讲解应当了知明白。如世尊所示，“处”即须在特定场合处予以反省。此反省即禅定集会之所缘也，且由捕捉聚集蕴合处诸感受故，心正思惟而立，继发三摩地及三摩地果，也得成就。果位成就者因正思惟再三反复行为之缘故，亦存不同依赖如受持实修等，故生以二十亿万分别之说，此为注疏中所述。欲望有所起者尚以别法生，然此处因感受故产生执着。何以故如是生？乃因佛陀智慧境界中有差异。世尊故于诸感受中维持半年正思惟，依此而聚聚禅定成就。此为不可思议、罕见之事，佛所宣说者：乃以“呀讶呵”及类似语句表达。
Akusalāvāti pāṇātipāta-adinnādāna-kāmesumicchācāra-musāvāda-pisuṇavācāsamphappalāpa-abhijjhā-byāpādavasena taṃtaṃmicchādassanavasena ca akusalā vedanā eva hoti. Brahmalokādīsu uppajjitvā tattha niccā dhuvā bhavissāmāti evaṃ diṭṭhiṃ upanissāyāti yojetabbaṃ. Devakulādīsu devapūjatthaṃ, sabbajanaparibhogatthaṃ vā mālāvacchaṃ ropenti. Vadhabandhanādīnīti ādi-saddena adinnādāna-micchācāra-musāvāda-pisuṇavācā-samphappalāpādīnaṃ saṅgaho daṭṭhabbo. Diṭṭhadhammavipākassa apacurattā apākaṭattā ca ‘‘bhavantaragatāna’’nti vuttaṃ.
恶业是指以杀生、偷盗、邪淫、妄语、两舌、恶语、杂秽语、贪欲和嗔恨等不正念头及错误见解为本，本质即为恶感受。在梵天界等生者，由此见解以为现世恒常不变，须依此见解作辅助。诸天以及世间众生为礼敬佛，往往佩戴花环等。以杀生、缚缚等音声为例，是杀盗邪淫妄语两舌恶语等恶行的集合。于邪见果报不纯正、不明证境，称为“身处于有为界中”。
Iti nesanti ettha iti-saddo ādiattho, pakārattho vā. Tena yathā pharusavācāvasena, evaṃ tadaññesampi akusalakammānaṃ vasena sammādiṭṭhipaccayā akusalavedanāppavatti yathārahaṃ nīharitvā vattabbā. Eseva nayoti iminā yathā micchādiṭṭhipaccayā sammādiṭṭhipaccayā ca kusalākusalavipākavedanā sahajātakoṭiyā upanissayakoṭiyā ca vasena yathārahaṃ yojetvā dassitā, evaṃ micchāsaṅkappapaccayādīsupi yathārahaṃ yojetvā dassetabbāti imamatthaṃ atidisati. Chandapaccayāti ettha taṇhāchandasahito kattukāmatāchando adhippetoti āha ‘‘chandapaccayātiādīsu pana chandapaccayā aṭṭhalobhasahagatacittasampayuttā vedanā veditabbā’’ti. Vitakkapaccayāti ettha appanāppattova vitakko adhippetoti vuttaṃ ‘‘vitakkapaccayā paṭhamajjhānavedanāvā’’ti. Vitakkapaccayā paṭhamajjhānavedanāya gahitattā ‘‘ṭhapetvā paṭhamajjhāna’’nti. Upari tisso rūpāvacarā, heṭṭhā tisso arūpāvacarā evaṃ sesā cha saññāsamāpattivedanā.
“如此说”的“如此”一词指事由、指示意义。以恼怒恶语为例，说明恶意业力所引起的错误见解对正确见转为恶感受，理应彻底摒弃。以此理路示诠错误见依赖正确见等善恶果报感受，同种生起且相互依赖，依理建立说明，故也当如是示知错误念依赖等。本段义甚深。关于欲望依缘，即为以渴爱连带执欲求之心为主，称“欲望依缘”。关于思维依缘，意指“首次禅定感受”的意念。该思维依缘为首次禅定对感受之执着，故称“建立首次禅定”。以上三种有形与无形所起，皆为余余记得感受。
Tiṇṇanti chandavitakkasaññānaṃ. Avūpasameti paṭipakkhena avūpasamite. Tiṇṇañhi tesaṃ sahabhāvena paccayatā aṭṭhalobhasahagatacittesu eva. Tattha yaṃ vattabbaṃ taṃ vuttameva. Chandamattassāti tesu tīsu chandamattassa. Vūpasame paṭhamajjhānavedanāva appanāppattassa adhippetattā. Chandavitakkānaṃ vūpasame dutiyajjhānādivedanā adhippetā saññāya avūpasantattā. Dutiyajjhānādivedanāgahaṇena hi sabbā saññāsamāpattiyo ca gahitāva honti. Tiṇṇampi vūpasameti chandavitakkasaññānaṃ vūpasame nevasaññānāsaññāyatanavedanā adhippetā. Bhavaggappattasaññā hi vūpasamanti chandasaṅkappānaṃ accantasukhumabhāvappattiyā. Heṭṭhā ‘‘sammādiṭṭhipaccayā’’ti ettha sammādiṭṭhiggahaṇena heṭṭhimamaggasammādiṭṭhipi gahitāva hotīti āha – ‘‘appattassa pattiyāti arahattaphalassa pattatthāyā’’ti. Atha vā heṭṭhimamaggādhigamena vinā aggamaggo natthīti heṭṭhimamaggādhigamaṃ atthāpannaṃ katvā ‘‘arahattaphalassa pattatthāyā’’ti vuttaṃ. Āyameti phalena missito hoti etenāti āyāmo, sammāvāyāmoti āha ‘‘atthi āyāmanti atthi vīriya’’nti. Tassa vīriyārambhassāti aññādhigamakāraṇassa sammāvāyāmassa vasena. Pāḷiyaṃ ṭhāna-saddo kāraṇapariyāyoti āha – ‘‘arahattaphalassa kāraṇe’’ti. Tappaccayāti ettha taṃ-saddena ‘‘ṭhāne’’ti vuttakāraṇameva paccāmaṭṭhanti āha – ‘‘arahattassa ṭhānapaccayā’’ti. Catumaggasahajātāti etena ‘‘arahattaphalassa pattatthāyā’’ti ettha heṭṭhimamaggānaṃ atthāpattivasena gahitabhāvameva joteti. Keci pana ‘‘catumaggasahajātāti vatvā nibbattitalokuttaravedanāti bhūtakathanaṃ visesanaṃ. Nibbattitalokuttaravedanāti paṭhamaṃ apekkhitabbaṃ, pacchā catumaggasahajātā’’ti vadanti.
“断除”指欲望、思想及识相连合的断除。谓“断尽”即于八贪与执着心生起相应的断尽。此处所说，都在于说明。欲求之量，指三种欲求的数量。断尽，即首次禅定感受对思维执着断念的结果。断念的第二禅等感受由识断息维持，故诸识处的禅定感受皆得摄持。又谓“断尽及断念”即斩断欲望与思想相连通断之。欲望生起的念，乃因欲界念相极其微妙，故称念感受动静。下文的“依正见”意指持正见具足依正道，亦包括保持正见的方法——“断除依正见”即称正见获取，言乃为阿拉汉果成就所用。进一步言，无正道则无正见之成就。故确立正道成就已成，方称“阿拉汉果所得”。所谓“努力”，是指殊胜行为中之努力，谓“有努力即有精进”。努力之起因于其他成就，因具正勤精进。巴利语“处”一词意为原因侧面，谓“阿拉汉果成就的原因”。所谓“必要条件”，是指“处”二字所表之为因为故。谓“阿拉汉之必要条件”。所谓“四道和果同生”，表示正果之所以得成，乃因四道（四圣谛之道）同时生起，说明其份别而成。亦有人解说为“圣果生于世间和出世间感受”，此为后说。
Paṭhamavihārasuttavaṇṇanā niṭṭhitā. · 《第一住经》注释完毕。
2. Dutiyavihārasuttavaṇṇanā《第二住经》注释
§12
12. Micchādiṭṭhi vūpasamati sabbaso pahīyati etenāti micchādiṭṭhivūpasamo. ‘‘Micchādiṭṭhivūpasamo nāma sammādiṭṭhi. Bhavantare uppajjanto atidūreti maññamāno vipākavedanaṃ na gaṇhātī’’ti aṭṭhakathāyaṃ vuttaṃ. ‘‘Iminā nayenā’’ti atidisitvāpi tamatthaṃ pākaṭataraṃ kātuṃ ‘‘yassa yassā’’tiādiṃ vatvā eva sāmaññavasena vuttamatthaṃ pacchimesu tīsu padesu sarūpatova dassetuṃ ‘‘chandavūpasamapaccayā’’tiādimāha, taṃ suviññeyyameva. Vuttatthāneva anantarasutte.
第十二条。错误见的消除是全部被摒弃。因而称之为错误见的消除。注疏中有言：『所谓错误见的消除，即是正见的消除。就是众生心生错误，过分厌弃，认为不接受报应之感之故。』又以此理导引，虽已指示，但欲更表明其义理，故言『任何...等』，以平等法理，三处以后显现其本义，称为『渴念消除之缘』等，值得彻底了解。以上义理即出现在已述之场所且紧接经文之后。
Dutiyavihārasuttavaṇṇanā niṭṭhitā. · 《第二住经》注释完毕。
3-7. Sekkhasuttādivaṇṇanā三至七，《学人经》等的注释
§13-17
13-17. Tissannampi sikkhānaṃ sikkhanaṃ sīlaṃ etassāti sikkhanasīlo. Sikkhatītipi vā sekkho. Vuttañhetaṃ ‘‘sikkhatīti kho, bhikkhave, tasmā sekkhoti vuccati. Kiñca sikkhati? Adhisīlampi sikkhatī’’tiādi (a. ni. 3.86). Tīhi phalehi heṭṭhā. Sāpi catutthamaggena saddhiṃ uppannasikkhāpi. Maggakkhaṇe hi sikkhākiccaṃ na niṭṭhitaṃ vippakatabhāvato, phalakkhaṇe pana niṭṭhitaṃ nāma. Uttānatthāneva heṭṭhā vuttanayattā.
第十三至十七条。即便短暂，也称之为戒学的修习。这是称为戒学者。经中宣曰：「戒学者啊，比库们，所谓学戒者，即为具戒者。何谓学戒？即是学习精进戒法。」(增支部律藏卷三八六)其结果稍低于三果。第四道中也包括已成就的戒学。因为在道得时，戒学尚未圆满完毕，但在果得时则名为圆满。以上教义，参见前述之表述，及其下行讲述。
Sekkhasuttādivaṇṇanā niṭṭhitā. · 《学人经》等的注释完毕。
Vihāravaggavaṇṇanā niṭṭhitā. · 住处品的注释完毕。
3. Micchattavaggavaṇṇanā
第三。错误篇章注释。
§21-30
21-30.Micchāsabhāvanti ayāthāvasabhāvaṃ aniyyānikasabhāvaṃ. Sammāsabhāvanti yāthāvasabhāvaṃ niyyānikasabhāvaṃ. Micchāpaṭipattādhikaraṇahetūti ettha adhi-saddo anatthakoti āha – ‘‘micchāpaṭipattikaraṇahetū’’ti. Ñāyati paṭividdhavasena nibbānaṃ gacchatīti ñāyo. So eva taṃsamaṅgīnaṃ vaṭṭadukkhapātato dhāraṇaṭṭhena dhammoti āha – ‘‘ñāyaṃ dhammanti ariyamaggadhamma’’nti. Ñāṇassa micchāsabhāvo nāma natthīti viññāṇamevettha paccavekkhaṇavasena pavattaṃ ñāṇa-saddena vuccatīti āha ‘‘micchāviññāṇo’’ti. Micchāpaccavekkhaṇoti kiñci pāpaṃ katvā ‘‘aho mayā kataṃ sukata’’nti evaṃ pavatto micchāpaccavekkhaṇo. Gosīlagovatādipūraṇaṃ muttīti evaṃ gaṇhato micchāvimutti nāma. Micchāpaṭipadādīhi vivaṭṭanti evaṃ vaṭṭavivaṭṭaṃ kathitaṃ. Puggalo pucchitoti nigamito ca ‘‘ayaṃ vuccati, bhikkhave, asappuriso’’tiādinā. Kiñcāpi ‘‘micchādiṭṭhiko hotī’’tiādinā puggalova niddiṭṭho, tathāpi puggalasīsenāyaṃ dhammadesanāti āha ‘‘dhammo vibhatto’’ti. Tenevāha ‘‘dhammena puggalo dassito’’ti. Dhammenāti micchādiṭṭhiādikena dhammena. Kalyāṇaputhujjanato paṭṭhāya sabbaso sappurisā nāma, khīṇāsavo sappurisataro. Suppavattaniyoti sukhena pavattetuṃ sakkuṇeyyo. Dhāvatīti gacchati. Paccayuppannena upecca nissitabbato upanisā, paccayo, ekassa sa-kārassa lopaṃ katvā vāti āha – ‘‘saupanisaṃ sapaccaya’’nti. Parikaraṇato parikkhāro, parivāroti āha – ‘‘saparikkhāraṃ saparivāra’’nti. Sahajātavasena upanissayavasena ca sapaccayatā kiccasādhane nipphādane sahāyabhāvūpagamane ca saparivāratā daṭṭhabbā.
第21至30条。所谓错误性质，是指不真实无常、不自发应、不正因缘之性质。正性质，则是契合真实本性、适用之因缘。所谓错误行为之义因，是言其依据的不当、无益。谓之“错误行为义因”。由此推知，灭除苦轮即证入涅槃之义由之。此实即是断除苦集轮转之法，故名“圣道之法”。对智慧而言，所谓错误性质即无，无实体现象。基于对识之观照，称为无知识者。所谓错误观照者，即行恶后心生“我所作善法安乐”之错觉。由此视为有罪恶根本之人，会得到错误解脱。所谓错误行为等轮转，称为轮转之轮。有人问及，说：“此即谓非善人。”又言：“此人即错误见者，”虽指人格之左倾，此教学义称作“法断”者。由此言：“此人被法所示现。”其中所言“法”，即错误见等法。粗俗凡夫以此断见诸善全尽之菩萨为圣人，为具足善人。所谓顺畅行走，谓轻捷顺达。所谓“行”，即去也。因缘相续而起，据此，谓之“依止缘牵连”。“缘”即是此一存在之附着，言：“具亲缘因缘。”称为“缘起缘”。由种种条件组成者，称为“带状所缠”，即诸附属之意。以此状况，显示其存在。
Micchattavaggavaṇṇanā niṭṭhitā. · 邪性品的注释完毕。
4. Paṭipattivaggavaṇṇanā
第四。行为篇章注释。
§31-40
31-40.Ayāthāvapaṭipatti, na yathāpaṭipatti, hetumhipi phalepi ayāthāvavatthusādhanato. Ekaṃ suttaṃ dhammavasena kathitaṃ paṭipattivasena. Ekaṃ suttaṃ puggalavasena kathitaṃ paṭipannakavasena. Saṃsāramahoghassa paratīrabhāvato yo naṃ adhigacchati, taṃ pāreti gametīti pāraṃ, nibbānaṃ, tabbidhuratāya natthi ettha pāranti apāraṃ, saṃsāroti vuttaṃ – ‘‘apārāpāranti vaṭṭato nibbāna’’nti. Pāraṅgatāti asekkhe sandhāya. Yepi gacchantīti sekkhe. Yepi gamissantīti kalyāṇaputhujjane. Pāragāminoti ettha kita-saddo tikālavācīti evaṃ vuttaṃ.
第31至40条。不真实的行为，不称为如实的行为，因其因及果皆基于不真实之物所成。某一经文以法义方式论述该行为，以人格体方式论述被行为者。未达彼岸者陷于轮回之苦，未能远离，若能达到，则称为彼岸，即涅槃之稳固处。此处所谓超越者非他，谓超越而不仅仅是到达。若行者为凡夫，则称为逾越者。所谓到彼岸者，此处“逾越者”一词即如是象征性的记载。
Tīranti orimatīramāha. Tena vuttaṃ ‘‘vaṭṭameva anudhāvatī’’ti. Ekantakāḷakattā cittassa apabhassarabhāvakaraṇato kaṇhābhijātihetuto ca vuttaṃ ‘‘kaṇhanti akusaladhamma’’nti. Vodānabhāvato cittassa pabhassarabhāvakaraṇato sukkābhijātihetuto ca vuttaṃ – ‘‘sukkanti kusaladhamma’’nti. Kilesamāra-abhisaṅkhāramāra-maccumārānaṃ pavattiṭṭhānatāya okaṃ vuccati vaṭṭaṃ, tabbidhuratāya anokanti nibbānanti āha – ‘‘okā anokanti vaṭṭato nibbāna’’nti.
『Tīranti orimatīramāha』意为「超越纯粹的极限」。因此说『轮回就在其上追随』。这里是指心于特定时间一致性之中，因其心意昏暗不明而生起黑暗的感知，所以说『不善法生起』。反之，因心之清明明亮而生起清净感知，说『善法生起』。由烦恼和魔的集聚影响，轮回的起点如泵汲之水轮，循环往复；其顶端即彼处，故谓之涅槃，称为『涅槃如泵之顶端』。
Paramatthato samaṇā vuccanti ariyā, samaṇānaṃ bhāvo sāmaññaṃ, ariyamaggo, tena araṇīyato upagantabbato sāmaññattho nibbānanti āha – ‘‘sāmaññatthanti nibbānaṃ, taṃ hī’’tiādi. Brahmaññatthanti etthāpi iminā nayena attho veditabbo. Brahmaññena ariyamaggena. Rāgakkhayoti ettha iti-saddo ādisaddattho. Tena ‘‘dosakkhayo mohakkhayo’’ti padadvayaṃ saṅgaṇhāti. Vaṭṭatiyevāti vadanti ‘‘rāgakkhayo’’ti. Pariyāyena hi arahattassa vattabbattāti.
从究竟实相看，圣者称为比库，圣者的本质为『出离』，即圣道，行者应当亲近远离污浊的境地，为此目的称涅槃为『出离』。这里『出离』亦可领会为达到圣道的真义。以圣道为因，是为灭除贪着的名相。其用词如『烦恼灭除』『痴灭除』等类似词句集合。轮回因贪欲（烦恼）而生灭，故谓『贪欲灭除』，这也是阿拉汉果所应当修持者。
Paṭipattivaggavaṇṇanā niṭṭhitā. · 修行品的注释完毕。
5. Aññatitthiyapeyyālavaggavaṇṇanā
五、他宗批判分卷释
§41-48
41-48. Aparāparaṃ parivattamānena vattasampannena saṃsāraddhānapariññāvaseneva nibbānassa pattabbattā vuttaṃ – ‘‘nibbānaṃ patvā pariññātaṃ nāma hotī’’ti. Nibbānaṃ patvāti nibbānappattihetu. Hetuattho hi ayaṃ tvā-saddo yathā – ‘‘ghataṃ pivitvā balaṃ hoti, sīhaṃ disvā bhayaṃ hotī’’ti. Tasmāti yasmā apariññeyyaparijānanakiccena nibbānassa pattiyā addhānapariññāsiddhi ñāyati, tasmā upacāravasena nibbānaṃ ‘‘addhānapariññā’’ti vuccati yathā ‘‘himasanti sūriyaṃ uggametī’’ti. Vijjāvimuttiphalasacchikiriyatthanti ettha vijjāti aggamaggavijjā. Vimuttīti aggamaggasamādhi adhippeto . Tesaṃ phalaṃ aññāti āha – ‘‘vijjāvimuttiphalena arahattaṃ kathita’’nti. Yāthāvato jānanato paccakkhato dassanato ca ñāṇadassananti idha phalanibbānapaccavekkhaṇā adhippetāti āha – ‘‘ñāṇadassanena paccavekkhaṇā kathitā’’ti. Sesehīti rāga-virāga-saṃyojanappahāna-anusayasamugghāta-addhānapariññā- āsavakkhaya-vijjā-vimutti-phalasacchikiriyā-ñāṇadassana-anupādāparinibbānapadehi.
第四十一至四十八偈，因不断轮转而具足轮回因缘之认识，故说涅槃成就时作『成就涅槃即为真正之智慧』。涅槃成就是涅槃之因，如比喻『打破罐子则力量显现，见狮子则生起怖畏』。因此，由于不能不知的缘起，涅槃成就实属不可违逆的证悟，所以涅槃也说作『不可违逆的究竟智慧』，如同『太阳从东方升起』一样确定。此处之智慧为最上正道之智。解脱意味着以此最上正定为基础。其果报另有名称，即『有智慧解脱果的承认』。从实知见闻观察的智慧称为知见，涅槃果的观察由此而称，故曰『以知见观察而说』。其余部分是关于断除贪欲和离欲的结缔，废除染污根本的智慧解脱果位、知见和涅槃无所依缘的理义解说。
Aññatitthiyapeyyālavaggavaṇṇanā niṭṭhitā. · 外道略说品的注释完毕。
6. Sūriyapeyyālavaggavaṇṇanā
六、太阳比喻分卷释
§49-62
49-62. Yathā aruṇuggaṃ sūriyuggamanassa ekantikaṃ pubbanimittaṃ, evaṃ kalyāṇamittatā ariyamaggapātubhāvassāti sadisūpamā aruṇuggaṃ kalyāṇamittatāya. Kalyāṇamittoti cettha ariyo, ariyamaggo vā daṭṭhabbo sūriyapātubhāvo viya tena vidhūpanīyandhakāravidhamanato. Kusalakattukamyatāchando chandasampadā itarachandato sampannattā. Kārāpakaappamādassāti saccapaṭivedhassa kārāpakassa. Evaṃ sabbattheva sampadāsaddā visesādhigamahetutāya veditabbā. Aññenapi ākārenāti ‘‘vivekanissita’’ntiādiākārato aññena ‘‘rāgavinayapariyosāna’’ntiādinā ākārena.
第四十九至六十二偈，如同日出之际，仅有独一的前行相，即朝阳升起，善友修行之初也是如此。所谓善友，指圣人或圣道，可以视为日出之时的显现，能破除黑暗和愚痴的出现。善法的精纯希求及其具备如欲愿所满足的特质。谓真理的导向和正确警觉。此种各方面具足之词义，因其特定涵义和达至真理的因缘而应当明了。亦从其他隶属之因，如『依止离别』和『断除贪欲之终止』等意涵中，用各种方式来表述。
Sūriyapeyyālavaggavaṇṇanā niṭṭhitā. · 太阳略诵品注释结束。
7. Ekadhammapeyyālavaggādivaṇṇanā
7. 如法相续品等的注释
§63-138
63-138.Tathātathā vutte bujjhanakānaṃ ajjhāsayavasena kathito, tasmā ‘‘vutto eva attho, kasmā puna vutto’’ti na codetabbaṃ.
63-138. 关于世尊所说‘如实如法’，由修习佛法者的心意所解说，因此不应问‘所说的意义已明，为何还要再说？’
Ekadhammapeyyālavaggādivaṇṇanā niṭṭhitā. · 一法略诵品等注释结束。
8. Appamādapeyyālavaggo
8. 勤懒相续品
1. Tathāgatasuttavaṇṇanā一、如来经注释
§139
139.Kārāpakaappamādo nāma ‘‘ime akusalā dhammā pahātabbā, ime kusalā dhammā uppādetabbā’’ti vuttavajjetabbavajjanasampādetabbasampādanavasena pavatto appamādo. Esāti appamādo. Lokiyova. Na lokuttaro. Ayanti esāti ca appamādameva vadati. Tesanti catubhūmakadhammānaṃ. Paṭilābhakaṭṭhenāti paṭilābhāpanaṭṭhena.
139. 勤勉戒断之意，指“不善法当断除，善法应生起”的教说，以禁止恶法、摄受净法、修证正法之序贯而成的勤勉戒断。此勤勉为世俗法，不是出世法。是故谓此即为勤勉戒断。该勤勉戒断属于四种根本法的获利根本处而说。
Tathāgatasuttavaṇṇanā niṭṭhitā. · 如来经注释结束。
2. Padasuttavaṇṇanā二、足迹经注释
§140
140.Jaṅgalānanti jaṅgalavāsīnaṃ. Jaṅgala-saddo cettha thaddhabhāvasāmaññena pathavīpariyāyo, na anupaṭṭhānavidūradesavācī. Tenāha – ‘‘pathavītalavāsīna’’nti. Padānaṃ vuccamānattā ‘‘sapādakapāṇāna’’nti visesetvā vuttaṃ. Samodhānanti antogadhabhāvaṃ. Tenāha – ‘‘odhānaṃ upakkhepa’’nti, upanetvā pakkhipitabbanti attho.
140. ‘丛林居民’谓居住于森林者。此处‘丛林’一词，依诸语言习惯，泛指地面覆盖物，并非指偏远不被照顾之乡村，因此称为‘土地树荫处众住者’。词义中‘足’常特别指‘施舍之足’。‘Samodhāna’指内部包容、怀藏之意义。故谓‘怀藏、投入之意’，即引入且投入其中。
Padasuttavaṇṇanā niṭṭhitā. · 足迹经注释结束。
3-10. Kūṭasuttādivaṇṇanā三至十、尖顶经等之义注
§141-148
141-148. Vassikāya pupphaṃ vassikaṃ yathā ‘‘āmalakiyā phalaṃ āmalaka’’nti. Mahātalasminti uparipāsāde. ‘‘Yāni kānicī’’ti padehi itarāni samānādhikaraṇāni bhavituṃ yuttānīti ‘‘paccatte sāmivacana’’nti vatvā tathā vibhattivipariṇāmo kato. ‘‘Tantāvutāna’’nti padaṃ niddhāraṇe sāmivacananti tattha ‘‘vatthānī’’ti vacanasesena atthaṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ.
141-148. 季节性之花，如‘余甘子果’谓余甘子树上果实。‘大树阴处’谓高大凉爽之阁楼。‘若有某些’在词句中，诸种同类该可共用一用，故称‘共同语用’。谓以相应名词并用，遂作用起共同语言之变易。‘Tantāvutāna’词，用作界定，依词尾变化对‘布料’一词作说明。而‘或则等’字，明示有该等语法规定。
Kūṭasuttādivaṇṇanā niṭṭhitā. · 尖顶经等之义注已毕。
Appamādavaggavaṇṇanā niṭṭhitā. · 不放逸品之义注已毕。
9. Balakaraṇīyavaggo
九、力量品
1. Balasuttavaṇṇanā一、力经之义注
§149
149. Kammāniyeva kammantā yathā suttantā. Ariyaṃ aṭṭhaṅgikaṃ magganti ettha nānantariyakatāya vipassanāpi gahitā eva hotīti vuttaṃ ‘‘sahavipassana’’nti.
十四十九。作业者仅如经中所说。所谓圣八正道，在此无间断地以正观深入把持，故称为「共观」者。
2. Bījasuttavaṇṇanā二、种子经之义注
§150
150. Pañcavidhampi samūhaṭṭhena bījagāmo nāma. Tadevāti mūlabījādi eva. Sampannanti sahajātamūlavantaṃ. Nīlabhāvato paṭṭhāyāti nīlabhāvāpattito paṭṭhāya.
一百五十。所谓五种集合，名为种子群落，即指根种等。称为具足者，即本自具足根本本性的。蓝色形成者，意为由蓝色相状产生。
3. Nāgasuttavaṇṇanā三、龙经之义注
§151
151.Balaṃ gāhentīti attano sarīrabalaṃ gāhenti. Taṃ pana nāgānaṃ balappatti evāti āha – ‘‘balaṃ gaṇhantī’’ti. Sambhejjamukhadvāranti mahāsamuddena sambhedagatamahānadīnaṃ mukhadvāraṃ. Nāgā kāyaṃ vaḍḍhentītiādi yasmā ca bhagavatā upamāvasena ābhataṃ, tasmā evameva khoti etthātiādinā upamaṃ saṃsandati. Āgatesūtiādīsu tīsu padesu bhāvenabhāvalakkhaṇe.
一百五十一。『把持力量』者，指自身身体的力量。至于所谓龙获得力量，则有言『力量把持』。龙口喻者，是大海中通向广大河流之出口。因世尊以比喻示现，言龙增长身形等，故亦如此成说。『来临』等词，于描述三处实相时用以表明生起与灭除的相状。
5. Kumbhasuttavaṇṇanā第五《水罐经》注释
§153
153.Napatiāvamatīti ca nikujjitabhāvena udakavamano ghaṭo, na taṃ puna mukhena gaṇhāti. Tenāha ‘‘na anto pavesetī’’ti.
一百五十三。『不入底部』喻如被水冲击的瓦罐，不复从罐口进入。因此以此言『不可入内』。
7. Ākāsasuttavaṇṇanā第七《虚空经》注释
§155
155.Tenetaṃ vuttanti tena ariyamaggassa ijjhanena etesaṃ sabbesaṃ bodhipakkhiyadhammānaṃ ijjhanaṃ vuttaṃ.
一百五十五。由此可知，依靠圣道之毅力，成就诸种觉支的坚固不动，乃为已述者。
8-9-10. Paṭhamameghasuttādivaṇṇanā第八至第十《第一云经》等注释
§156-158
156-158.Paṃsurajojallanti bhūmireṇusahajātamalaṃ. Vāṇijakopameti vāṇijakopamapaṭhamasutte cāpi.
156-158. 地面上的尘土因雨水而湿润，尘土本自污秽。贩卖之人之怒恼，亦如贩卖之人怒恼的说法所示。
11-12. Āgantukasuttādivaṇṇanā第十一至第十二《来客经》等注释
§159-160
159-160. Sahavipassanassa ariyamaggassa bhāvanāya ijjhanena etaṃ abhiññāpariññeyyādidhammānaṃ abhiññāparijānanādīnaṃ ijjhanaṃ vuttaṃ khattiyādīnaṃ visayaādikaṃ karontassa kathāya sajjitattā.
159-160. 伴随内观修习圣道的培养，熬炼功夫即所谓应当精勤习得的高级禅定。通过此禅定能够认识到诸超越常见的神通，譬如武士等人所谈论的诸神通，及感知诸境界的能力，皆基于此坚固的禅定之故。
Balakaraṇīyavaggavaṇṇanā niṭṭhitā. · 《应以力作事品》注释结束。
10. Esanāvaggo
十、寻求品
1. Esanāsuttavaṇṇanā第一《寻求经》注释
§161
161.Kāmānanti vatthukāmakilesakāmānaṃ. Kilesakāmopi hi kāmitanti parikappitena vidhinā ca adhikarāgehi esanīyo. Bhavānanti tiṇṇaṃ gatīnaṃ. Diṭṭhigatikaparikappitassa brahmacariyassa nimittabhāvato micchādiṭṭhi ‘‘brahmacariya’’nti adhippetā.
161. 所谓欲者，指的是对欲界法的贪爱以及染污之欲。即使是染污之欲，也可说是欲望，因为它们在本质上皆为欲行为，依照既定法则与支配而得淋漓尽致地被使用。所谓存在，是三道的流转。对于以执见为流向所坚守的修行者而言，由于种种所依缘的存在名为“现行”，如非正见则是恶见，因此称为“淫行”。
2-11. Vidhāsuttādivaṇṇanā2-11. 分别经等之解释
§162-171
162-171. Seyyohamasmītiādinā taṃtaṃvibhāgena dhīyanti vidhīyantīti vidhā, mānakoṭṭhāsā, mānaṭṭhapanā vā. Nīhanantīti vibādhenti.
162-171. 以『我更胜』等语，分别强调、赞许、抬高由此种种造成之差别，也为傲慢心之缘起与积累。所谓“陷入”是指心智受阻、烦乱。
Esanāvaggavaṇṇanā niṭṭhitā. · 寻求品之解释已毕。
11. Oghavaggo
十一、暴流品
1-2. Oghasuttādivaṇṇanā1-2. 瀑流经等之解释
§172-173
172-173. Vaṭṭe ohananti osīdāpentīti oghā. Rūpārūpabhaveti rūpabhave ca arūpabhave ca rūpārūpataṇhopanissayā rūpārūpāvacarakammanibbattā khandhā. Yojanaṭṭhena yogo.
172-173节。轮回谓水流不息之意。色与非色的生起，色的存在以及非色的存在，乃由色与非色的渴爱相续依止，故名为色与非色的流转。这里的五蕴即是由色与非色的流转行动所成。以连结为单位称之。
3-4. Upādānasuttādivaṇṇanā3-4. 取经等之解释
§174-175
174-175. Kāmanavasena upādiyanato kāmupādānaṃ. Tenāha ‘‘kāmaggahaṇa’’nti. Nāmakāyassāti vedanādīnaṃ catunnaṃ arūpakkhandhānaṃ. Ghaṭanapabandhanakilesoti hetunā phalassa kammavaṭṭassa vipākavaṭṭena dukkhappabandhasaññitassa ghaṭanassa sambajjhanassa nibbattakakileso. Antaggāhikadiṭṭhi sassatucchedagāho.
174-175节。因欲望的渴爱而生起对欲的取执，故名欲取。所谓“欲取”是指名色五蕴中的感觉等四种非色蕴。因缘为集业流转、果报流转，导致与苦缠结相关的构成和束缚，这种缠结也称为构成烦恼。此因烦恼故，存在内心执断、持疑、见断灭的见解。
Upādānasuttādivaṇṇanā niṭṭhitā. · 取经等之解释已毕。
5-10. Anusayasuttādivaṇṇanā5-10. 随眠经等之解释
§176-181
176-181.Thāmagataṭṭhenāti sattasantāne thirabhāvūpagamanabhāvena. Thāmagatanti ca aññehi asādhāraṇo kāmarāgādīnaṃyeva āveṇiko sabhāvo daṭṭhabbo. Kāmarāgovāti kāmarāgo eva appahīno. So sati paccayalābhe uppajjanārahatāya santāne anusetīti anusayo. Sesesupīti paṭighānusayādīsu. Orambhāgo vuccati kāmadhātu rūpārūpabhāvato heṭṭhābhūtattā. Tattha pavattiyā paccayabhāvato orambhāgiyāni yathā ‘‘pacchiyo goduhako’’ti. Saṃyojentīti saṃyojanāni, heṭṭhā viya attho vattabbo. Uddhambhāgo mahaggatabhāgo, tassa hitānīti sabbaṃ heṭṭhā vuttanayattā na vuttanti adhippāyo.
176-181节。所谓止，是指七种生命体的稳定存在与状态。止亦谓其他如欲贪之类感情的非寻常的消减性状态，应当观察其如实本性。欲贪者谓欲贪不舍弃。有修习者观其因缘生起、由此获得辟支佛果的生命体并持守之，称为取着。余余之意是指诸如恼恨取等烦恼。欲界为五欲界，自色与非色界之下界。因缘相续，后续如“牛后养子”般。所谓结，就是牵绊，谓为下界。上界为极乐国。以上为总说，下说无列。
Anusayasuttādivaṇṇanā niṭṭhitā. · 随眠经等之解释已毕。
Oghavaggavaṇṇanā niṭṭhitā. · 瀑流品之解释已毕。
Maggasaṃyuttavaṇṇanā niṭṭhitā. · 道相应之解释已毕。