11. Sotāpattisaṃyuttaṃ · 11. 入流相应复注
11. Sotāpattisaṃyuttaṃ十一、入流相应
1. Veḷudvāravaggo
第一篇 速度门品
1. Cakkavattirājasuttavaṇṇanā一、转轮王经注释
§997
997.Anuggahagarahaṇesunipātoti anuggaṇhanagarahatthajotako nipāto. Kimettha anuggaṇhāti, kiṃ vā garahatīti āha ‘‘catunna’’ntiādi. Tattha anuggaṇhanto anucchavikaṃ katvā gaṇhanto. Garahanto nindanto. Issarasīlo issaro, tassa bhāvo issariyaṃ, pabhutā. Adhīnaṃ pati adhipati, tassa bhāvo ādhipaccaṃ, sāmibhāvoti āha – ‘‘issariyādhipacca’’ntiādi. Anantakānīti antarahitāni.
997.「Anuggahagarahaṇesunipāto」者，合义为追随、执持与拒绝之落下。其义为：追随即执持，持于同伴，执持即拿取；拒绝则为轻视、谴责。所谓「主君风范」者，即诸主的本质与格调，其众多且广泛。主君之下者，谓诸君主之地位，称为主从关系。此处言及主从关系者，含有「主君的从属」之义。所谓无边者，乃指无有间断及无障碍之意。
Aveccappasādenāti vatthuttayassa guṇe yāthāvato avecca pavisitvā pasādo. So pana kenaci calanarahitoti āha ‘‘acalappasādenā’’ti. Maggenāti ariyamaggena. Āgatappasādo tassa adhigamena laddhappasādo. Apubbaṃ acarimanti ekajjhaṃ. Ariyasāvakānañhi ariyamaggo uppajjantova tīsu vatthūsu aveccappasādaṃ āvahanto eva uppajjati. Tesanti visayabhūtānaṃ tiṇṇaṃ vatthūnaṃ vasena tidhā vutto. Yasmā ca atthato eko, tasmāva ninnānākaraṇo hoti pavattaṭṭhānabhede satipi. Ariyasāvakassa hītiādinā nayena tamatthaṃ vivarati. Pasādo okappanā. Pemaṃ bhatti. Gāravaṃ garukaraṇaṃ. Mahantaṃ uḷāraṃ. Etaṃ vibhāgena natthi sabbattha samānattā.
「Aveccappasādena」者，指三种要素之实质完备进入后的和平、安乐。此三者中形态稳定者称为「不动安乐」。「道」乃指圣道之道理。所获得之安乐，因所修证入圣道而得。所谓「前法与后法」，是指一个整体中的单一部分。圣弟子因由圣道之缘起，获得此三种实相完全之不动安乐；此因缘明证，因彼三种要素之和而得名。故缘由实相而得此称谓。安乐为一种完成之状态，故于不同根本立场有差异，因故有此区分。圣弟子一说，乃因缘喻说其本意。安乐即是实现、欢喜与尊敬之合成。以上诸义分门别类之，不可混同于其它处所。
Evanti bhavantarepi akopanīyatāya. Sadisavasenāti aññehi akhaṇḍādīhi sadisavasena. Tenāha ‘‘mukhavaṭṭi yañhi chinne’’tiādi. Khaṇḍā etissā atthīti khaṇḍā. Esa nayo sesesupi. Pātimokkhe āgatānukkamena sīlassa ādimajjhavibhāgo veditabbo. Dvinnaṃ vā tiṇṇaṃ vāti sīlakoṭṭhāsānaṃ. Ekantaraṃ bhinnanti abhinnena ekantaraṃ hutvā bhinnaṃ. Tesaṃ khaṇḍādīnaṃ. ‘‘Bhujissehī’’ti uttarapadalopena niddesoti āha ‘‘bhujissabhāvakarehī’’ti. Idaṃvītikkantanti idampi sīlaṃ vītikkantaṃ. ‘‘Ayaṃ sīlassa vītikkamo’’ti evaṃ parāmasituṃ asakkuṇeyyehi.
同理，论及他人时之不可激动。所谓「相似者」，即指他者一致的非断裂性质。此处「口语轮回」义，即「被切断」之说。断者，其意义具多样性且具片段性，且为传承所遗留。以《戒律经律》为准，细分行为规制为中品。此规制有二种或者三种之分。部分条款相互分离，整体上虽分离但并未割裂。谓之断裂等，谓即以末脚韵部之缺失而指示，故称之为「形成断裂者」。此谓断裂的消极转旨。终不为他人所劝导者亦属此类。
2. Brahmacariyogadhasuttavaṇṇanā二、梵行深入经注释
§998
998.Yesanti aniyamato saddhādīnamādhārabhūtapuggaladassanaṃ. Buddhe pasādo gahito. So hi itarehi paṭhamaṃ gahetabboti. Ariyakantāni sīlāni gahitāni sotāpannassa sīlānaṃ adhippetattā. Saṅghe pasādo gahito dhammappasādassa anantaraṃ vuccamānattā. Dhamme pasādo gahito aveccappasādabhāvato. Sotaṃ ariyamaggaṃ ādito patti sotāpatti, tassā aṅgāni sotāpattiyaṅgāni. Paccentīti pajāyanti adhigacchanti. Tenāha ‘‘pāpuṇantī’’ti. Brahmacariyanti maggabrahmacariyaṃ. Katarapasādo vattamānoti adhippāyo. Maggappasādoti maggasampayutto pasādo. Āgatamaggassāti adhigatamaggassa. Missakappasādo esoti tasmā ubhopi therā paṇḍitā bahussutā.
998.此文意谓，因无节制之信、行为等为根本立场而得禅定者，广见于世尊及众圣弟子中。彼此有最高初始信念，及对圣者之信受。圣道诸德中，首受之戒行已是初入流果（流圣）的根本基础。于僧团中得安乐，是因法的安乐得以紧随。于法中所获之安乐，是自安乐不动而起。初入流果时，具足流果诸支。入流之义涵盖发生及入得，依此义而说「得之」。修行如梵行，即具足道之梵行。所说的「何种安乐为现时发生」主指此理。所谓道安乐，即指与道相应的安乐。所谓已获道者，则为通过修证而获得之。称为圣者，既长老亦学问深广者。
3. Dīghāvuupāsakasuttavaṇṇanā三、提伽伍近事男经注释
§999
999. Yadaggena tasmiṃ upāsake yathāvuttāni sotāpattiyaṅgāni saṃvijjanti, tadaggena so tesu vattissatīti āha ‘‘catūsu sotāpattiyaṅgesu sandissasī’’ti. Vijjaṃ bhajantīti vijjābhāgiyā, tesu koṭṭhāsesu pariyāpannāti vuttaṃ ‘‘vijjābhāgiyeti vijjākoṭṭhāsike’’ti.
999.「当于善法之因中」，比如在近事居士中，凡应当获得之初入流果诸支悉皆现起，此因缘令其常处于此果之境界。故谓「于四初入流果支中现现起」。所说「智慧的分享」，即智慧之组成部分，于诸组成部分中得到尽释，此谓「智慧的组成」。
4-5. Paṭhamasāriputtasuttādivaṇṇanā四至五、第一沙利子经等注释
§1000-1001
1000-1001. ‘‘Sotāpattī’’ti paṭhamamaggo adhippeto, tassa adhigamūpāyo sotāpattiyaṅgaṃ. Tenāha ‘‘sotāpattiyā pubbabhāgapaṭilābhaṅga’’nti. Sotāpattiatthāyāti sotāpattimaggatthāya. Aṅganti kāraṇaṃ. Itare ratanattayappasādādayo. Pubbabhāgiyāya sotāpattiyā aṅgaṃ kāraṇanti.
“须陀洹”为第一果的名称，这是它的根本通达方法，即须陀洹果身。故说“须陀洹果前分断相”。须陀洹果意指须陀洹果之道理，而“果”为缘起因素。其他珍宝等的清净之物亦是。由一个须陀洹果而生的诸因摄成一个果的因素。
6. Thapatisuttavaṇṇanā六、建筑师经注释
§1002
1002. (Vitānaṃ kāyānaṃ kālanakāya, kāraṇassa upagatānaṃ sātapariyā sijjhati. Tattha kāyaparipajjhāyamukhena tantiṃ ṭhapesi bhagavā. Na hi passatha namatthehi karaṇe niratthako piti vattati. ‘‘Niyatattā’’ti vuttaṃ. Tameva niyamaṃ ‘‘majjhimapadeseyevā’’ti avadhāraṇena vibhāveti . Mahāmaṇḍalacārikaṃ carantopi majjhimapadesassa antanteneva carati. Tattha ca vineyyajanassa samosaraṇatā mattapanavācamahatthasupananti.) [Etthantare pāṭho asuddho dussodhanīyo ca, suddhapāṭho gavesitabbo.] Aruṇuṭṭhāpanampi tattheva hoti. Paccantapadese pana dūre vineyyajanā honti, tattha gantvā maggaphalesu patiṭṭhāpetvā tato paccāgantvā majjhimapadese eva vāsaṃ upagacchati, tattha manussehi katānaṃ kārānaṃ mahapphalabhāvaniyamanatthanti daṭṭhabbaṃ. ‘‘Āsanne no bhagavā’’ti idaṃ nidassanamattanti dassento ‘‘na kevala’’nti ādimāha.
身之网络为身之身体组织的经络，所有因素的缘起形成百转回环生灭。此处世尊以此网络为身之覆盖。岂可轻视无用之因？说为“固定性质”，即是此固定规则被称作“中心地带”。就算徘徊于大境界的四周，也仅仅在中心地带的边缘活动。于此，戒者必彼此同心聚合，威仪规范严密仿佛膝间棍杖。部分异俗文本含糊杂乱，应当探究纯正文本。起立时亦同此理。后方虽远，戒者定来此稳定道果，继而返回在中心地带休息，此即显示人为诸行为成就大果报之规律。“法近者非世尊”此喻意示非独自修，必有依具。
Sakiñcanasapalibodhanaṭṭhenāti ettha kiñcanaṃ palibodho asamāpitakiccatā, tadubhayassa atthibhāvenāti attho. Mahāvāseti mahāgehe.
“或多或少知道而未尽完成之事”指此处有尚未完备之觉知工作，所以对双方均有利益含摄。大宅即为大屋。
Dvepi janāti isidattapurāṇā. Sitaṃ nāma mandahasitaṃ. Hasitaṃ nāma vissaṭṭhahasitaṃ. Muttacāgotiādīsu yaṃ vattabbaṃ, taṃ visuddhimaggaṭīkāyaṃ (visuddhi. mahāṭī. 1.160) vuttanayena veditabbaṃ. Saṃvibhāgeti parassa dānavasena saṃvibhajane. Akatavibhāganti deyyadhammavasena na katavibhāgaṃ. Puggalavasena pana ‘‘sīlavantehī’’ti vuttattā katavibhāgameva mahapphalatākaraṇena. Tenāha ‘‘sabbaṃ dātabbameva hutvā ṭhita’’nti.
两者皆知，即依斯达塔古老传说。“疲怠”者名为软笑，“笑”者指饱满愉悦的笑。解脱供养等各种说法须据《清净之道大注》所示，从划分角度辨析。施舍视为划分，非作为神物之分割。从个人角度说“有戒者”，说有划分即因为果报说明故。故云“皆应施舍后而稳立”。
(Etthantare pāṭho asuddho dussodhanīyo ca, suddhapāṭho gavesitabbo.)
（此处异文混乱杂糅，须检正纯正文本。）
7. Veḷudvāreyyasuttavaṇṇanā第七，《竹门人经》注释。
§1003
1003.Paveṇiāgatassāti anekapurisayugavasena paramparāgatassa. Attani upanetabbanti attani netvā parasmiṃ upanetabbaṃ. Tenāha ‘‘yo kho myāyaṃ dhammo appiyo amanāpo, parassapeso dhammo appiyo amanāpo’’tiādi. Amantabhāsenāti samphassa samphappalāpassa amantāya mantārahitabhāsanena.
“众多众生所聚合”的意思是长年累代众多众生共同传承。应当使自身具备而非强行牵强附会他物。故说“此法于我不亲近，不受喜悦，彼法于他不亲近，不受喜悦”等。所谓“非奉承说”即严肃拒绝夸大奉承的敷衍之语。
8-9. Paṭhamagiñjakāvasathasuttādivaṇṇanā第八至第九，《第一砖屋经》等注释。
§1004-5
1004-5.Dve gāmā dvinnaṃ ñātīnaṃ gāmāti katvā. Ñātiketi evaṃladdhanāme ekasmiṃ gāmake. Giñjakāvasatheti giñjakā vuccanti iṭṭhakā, giñjakāhi eva kato āvasatho, tasmiṃ. So kira āvāso yathā sudhāhi parikammena payojanaṃ natthi, evaṃ iṭṭhakāhi eva cinitvā kato. Tena vuttaṃ ‘‘iṭṭhakāmaye āvasathe’’ti. Tulāthambhadvārabandhakavāṭaphalakāni pana dārumayā eva. Oraṃ vuccati kāmadhātu, paccayabhāvena taṃ oraṃ bhajantīti orambhāgiyāni, orambhāgassa vā hitāni orambhāgiyāni. Tenāha ‘‘heṭṭhābhāgiyāna’’ntiādi. Tīhi maggehīti heṭṭhimehi tīhi maggehi. Tehi pahātabbatāya hi tesaṃ saññojanānaṃ orambhāgiyatā, oraṃ bhañjiyāni vā orambhāgiyāni vuttāni niruttinayena. Idāni byatirekamukhena nesaṃ orambhāgiyabhāvaṃ vibhāvetuṃ ‘‘tatthā’’tiādi vuttaṃ. Vikkhambhitāni samatthatāvighātena puthujjanānaṃ, samucchinnāni sabbaso abhāvena ariyānaṃ rūpārūpabhavūpapattiyā vibandhanāya na hontīti vuttaṃ ‘‘avikkhambhitāni maggena vā asamucchinnānī’’ti. Nibbattivasenāti paṭisandhiggahaṇavasena gantuṃ na denti. Mahaggatabhavagāmikammāyūhanassa vibandhanato sakkāyadiṭṭhiādīni tīṇi saññojanāni kāmacchandabyāpādā viya mahaggatabhavūpapattiyā visesapaccayattā tattha mahaggatabhave nibbattampi tannibbattihetukammaparikkhaye kāmabhavūpapattipaccayatāya mahaggatabhavato ānetvā idheva kāmabhave eva nibbattāpenti. Tasmā sabbānipi pañcapi saṃyojanāni orambhāgiyāneva. Paṭisandhivasena anāgamanasabhāvoti paṭisandhiggahaṇavasena tasmā lokā idha na āgamanasabhāvo. Buddhadassana-theradassana-dhammassavanānaṃ pana atthāya assa āgamanaṃ anivāritaṃ.
谓此处存在两村庄，二者属同一亲族，故称为二亲族的村落。所谓亲族，即在其中一村拥有亲族名号者。所称丛林住处，丛林即俗称的树丛，因住处乃由树丛构成方所，故称丛林住处。其住处如同牛乳之善用器皿，意即精心选择安立。故有云“丛林住处”。而类似称谓如杻木、柱子、门、墙等多为木制。所谓侧廊因依赖树木而得名，因其为正面的边缘，是其益处所在。故有“下部所在”等说。三道之说，谓为三径或三条道路。经论中以此为抛弃绳缚之道，亦称为开除之道。此处乃以言辞正法推演，现今由差异面辨别，谓彼等下部性，亦即割断下部之说。由开除ま的正断，凡夫因所造业果斩断，圣贤则无此阻碍，因生死名色生起之差别执著已灭，故有“非开除之道及未断之道”之说。所谓“生起之力”，为由续教持、再生结合观念而来，指出不令再生。因大聚会中生起事业之束缚，诸执著如有身见等三种缚缚，诸欲嗔恶亦如同大聚会生起条件之异质缘界，正因缘故，此处引入生起与灭绝及业感产生的深义，谓一切五缚皆称为下部。因结合故圣无再来故世间在此无再来之情形。但佛陀及其弟子因听闻法义，必定涉入有来，言此不可避免。
Kadāci uppattiyā viraḷākāratā, pariyuṭṭhānamandatāya abahalatāti dvedhāpi tanubhāvo. Abhiṇhanti bahuso. Bahalabahalāti tibbatibbā. Yattha uppajjanti, taṃ santānaṃ maddantā pharantā sādhentā andhakāraṃ karontā uppajjanti, dvīhi pana maggehi pahīnattā tanukatanukā mandamandā uppajjanti. Puttadhītaro hontīti idaṃ akāraṇaṃ. Tathā hi aṅgapaccaṅgaparāmasanamattenapi te honti. Idanti ‘‘rāgadosamohānaṃ tanuttā’’ti idaṃ vacanaṃ. Bhavatanukavasenāti appakabhavavasena. Tanti mahāsīvattherassa vacanaṃ paṭikkhittanti sambandho. Ye bhavā ariyānaṃ labbhanti, te paripuṇṇalakkhaṇabhavā eva. Ye na labbhanti, tattha kīdisaṃ taṃ bhavatanukaṃ. Tasmā ubhayathāpi bhavatanukassa asambhavo evāti dassetuṃ ‘‘sotāpannassā’’tiādi vuttaṃ. Aṭṭhame bhave bhavatanukaṃ natthi aṭṭhamasseva bhavassa sabbasseva abhāvato. Sesesupi eseva nayo.
或因生起，生现稀少、形态衰败，缓慢堕落，谓此有二种微妙之体态。其多众而要，称为坚固。其由续而生，令一系列继续延伸，担持维持，因而生起黑暗之中。彼以两路已撞车，轻薄微细缓慢生起。谓此子孙故。又虽弃部位，放逸其身，谓此语意为“由烦恼如贪嗔痴驱使之纤微身态”。身的生起渐少称为薄微生起。此为伟长老之言与其关连反驳也。得诸圣者之生起理理圆满；未得者，彼处何处存有如此薄微之生起？故两面观视薄微生起之生起不可能，乃《斯陀含》等长老所说。第八生起无此薄微，因第八及一切生起俱无漏无此。如是方针。
Kāmāvacaralokaṃsandhāya vuttaṃ itarassa lokassa vasena tathā vattuṃ asakkuṇeyyattā. Yo hi sakadāgāmī devamanussalokesu vomissakavasena nibbattati, sopi kāmabhavavaseneva paricchinditabbo. Bhagavatā ca kāmaloke ṭhatvā – ‘‘sakideva imaṃ lokaṃ āgantvā’’ti vuttaṃ. Imaṃ lokaṃ āgantvāti ca iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi idha sakadāgāmiphalaṃ patvā idheva parinibbāyati, ekacco idha patvā devaloke parinibbāyati, ekacco devaloke patvā tattheva parinibbāyati, ekacco devaloke patvā idhūpapajjitvā parinibbāyati, ime cattāro idha na labbhanti. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā puna idhūpapajjitvā parinibbāyati, ayamidha adhippeto. Aṭṭhakathāyaṃ pana ‘‘imaṃ lokanti kāmabhavo adhippeto’’ti imamatthaṃ vibhāvetuṃ ‘‘sace hī’’tiādinā aññaṃyeva catukkaṃ dassitaṃ.
针对欲界世间有此说法，更为他界而说则难以成立。凡善来生天人及人类界众生虽只得往来生，亦当视为欲界生起者。世尊在欲界时曾云“唯于此处世间来生”，谓于五种往来生中仅有四者成立。或有在此获得善来生果后于此处涅槃，或得果后往天界涅槃，或在天界涅槃，或天界果报尽时来此涅槃，唯有此四种不可得。若得在此处涅槃后往天界住，然后再来此涅槃，谓之对治此法。于注疏中则称为“此处世间为欲界之主”。且以条件“若然”，而示他三者之例证法义。
Catūsu…pe… sabhāvoti attho apāyagamanīyānaṃ pāpadhammānaṃ sabbaso pahīnattā. Dhammaniyāmenāti maggadhammaniyāmena niyato uparimaggādhigamassa avassaṃbhāvibhāvato. Tenāha ‘‘sambodhiparāyaṇo’’ti. Tesaṃ tesaṃ ñāṇagatinti tesaṃ tesaṃ sattānaṃ ‘‘asuko sotāpanno, asuko sakadāgāmī’’tiādinā taṃtaṃñāṇādhigamanaṃ ñāṇūpapattiṃ. Ñāṇābhisamparāyanti tato parampi – ‘‘niyato sambodhiparāyaṇo sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’’tiādinā ñāṇasahitaṃ upapattipaccayabhavaṃ. Olokentassa ñāṇacakkhunā apekkhantassa. Kevalaṃ kāyakilamathova, na tena kāci paresaṃ atthasiddhīti adhippāyo. Cittavihesā cittakhedo, sā kilesūpasaṃhitattā buddhānaṃ natthi.
所谓四事...皆为能致地狱之恶业，悉已断除。谓依道义法度及上道之成就，业缚断除，故有“成佛志愿者”之语。彼诸圣者证得通达诸识，其中有异日期成就如初果等，此为不同识见证结果。彼之智扬至极，称为“习得知识”。此即为知识的成就之道。知识续入者，其证立根基为“唯有此身苦痛”，此不足证得他方功德。心识混乱而内生灭绝，谓梵圣无此争执之苦也。
Ādissati ālokīyati attā etenāti ādāsaṃ, dhammabhūtaṃ ādāsaṃ dhammādāsaṃ, ariyamaggañāṇassetaṃ adhivacanaṃ. Tena hi ariyasāvako catūsu ariyasaccesu viddhastasammohattā attānaṃ yāthāvato ñatvā yāthāvato byākareyya, tappakāsanato pana dhammapariyāyassa suttassa dhammādāsatā veditabbāti. Yena dhammādāsenāti idha pana maggadhammameva vadati. Sesaṃ uttānatthattā suviññeyyamevāti.
“宣说、照见己身”者，谓以开启、引导之义，即法之本质者，称为法之导引。故诸圣弟子于四圣谛法中，因通达断惑而得如实知见，能详尽如实宣说，然对于法义熟悉者亦须知该法义乃法导引之应有，止于此处便能深入了解并信解经文教义意旨。
Veḷudvāravaggavaṇṇanā niṭṭhitā. · 《竹门品》注释结束。
2. Rājakārāmavaggo
第二章 诸王城篇
1. Sahassabhikkhunisaṅghasuttavaṇṇanā第一，《千比库尼僧团经》注释。
§1007
1007. Dhammikattā desavāsīhi anukampito rājāti rājako, tassa ārāmo rājakārāmo, tasmiṃ. Bhūmisīsaṃ seṭṭhappadeso, yattha vasanto lābhaggayasaggappatto hotīti tesaṃ adhippāyo.
国王之中的国君，因仁慈于遵守法令的居民，被称为法治国君；其宫殿称为国王宫殿，此宫殿处于最优越的土地上，居住其中者能够得到利益和成功，此乃他们的统治者。
Vārāpehīti paṭisedhehi. Yujjhāpetunti kalahaṃ kārāpetuṃ. Puna āgacchantāti aparasmiṃ saṃvacchare āgacchantā. Ubbaṭṭetvāti mahatī vīciyo ubbaṭṭetvā. Yathā tassa sakalameva raṭṭhaṃ ekodakībhūtaṃ hoti, evaṃ katvā samuddameva jātaṃ. Tena vuttaṃ ‘‘samuddameva akaṃsū’’ti.
“瓦拉佩希”意为禁止或排斥；“尤焦佩吞”意味着挑起纷争；“普纳阿伽桑塔”指在不同的年度轮回归来；“乌巴提塔瓦”表示开辟宽广街道。正如由此整个国家方国合一，犹如海洋的形成，故有语曰“唯有海洋乃不息”。
Isīnamantaraṃ katvāti isīnaṃ kāraṇaṃ katvā, isīnaṃ hetūti attho, isīnaṃ vā antarabhedaṃ katvā. Tathā loke kolāhalassa patthaṭataṃ vibhāvento bhagavā ‘‘me suta’’nti āha paccakkhato jānampi. Ucchinnoti kulacchedena ucchinno. Na kevalaṃ sayameva, atha kho saha raṭṭhehi. Vibhavanti vināsaṃ upagato.
“伊西纳曼塔拉姆”意即确定矛盾的根源，“伊西纳姆捺陀布达”指明确不同的原因。世间纷争因而分明，佛言“我闻如是”，并亲证其因果。所谓“乌钦诺”者，乃断绝宗族，非仅个人，乃同国家共存亡，繁荣毁灭相伴而生。
Taṃ sandhāyetaṃ vuttanti taṃ yathāvuttaṃ pasenadinā kosalarājena kāritaṃ vihāraṃ sandhāya etaṃ ‘‘rājakārāme’’ti vuttaṃ.
此事之缘故，据传是由释迦族的沙伞那国王指示建造的居所，所以此处被称为“国王宫殿”。
2-3. Brāhmaṇasuttādivaṇṇanā第二至第三，《婆罗门经》等注释。
§1008-9
1008-9.Udayagāmininti ārambhato paṭṭhāya sampattiāvahaṃ.
“乌达雅迦米尼”即最初开端，起始之意，象征致富带来繁荣。
4. Duggatibhayasuttavaṇṇanā第四，《恶趣怖畏经》注释。
§1010
1010. Duṭṭhā gati nipphatti duggati, duggatabhāvo dāliddiyaṃ, tadeva bhayaṃ, taṃ sabbaṃ anavasesaṃ vā duggatibhayaṃ daliddabhayaṃ. Sammadeva atikkantoti samatikkanto.
“杜特哈加蒂”意为堕入恶道，“尼帕蒂”指产生、成就。“杜格提”即恶趣身世。“杜格提巴霍”是指恶趣的本质或状态。“达利迪亚”意贫穷，贫苦。“塔得瓦”是该恐惧之所在，一切皆属于恶趣恐惧，贫穷而恐惧全部不遗。“萨玛德瓦阿提坎托”指超越或最终胜过恶道者。
6. Paṭhamamittāmaccasuttavaṇṇanā6. 第一亲友经注释
§1012
1012.Vohāramittāti taṃtaṃdānaggahaṇavasena vohārakā mittā. Āmantanapaṭimantanairiyāpathādīsupīti ālāpasallāpagamananisajjādiatthasaṃvidhānādīsu . Ekato pavattakiccāti saha pavattakattabbā. Amā saha bhavantīti amaccā. ‘‘Amhākaṃ ime’’ti ñāyantīti ñātī, āvāhavivāhasambaddhā. Tenāha ‘‘sassusasurapakkhikā’’ti. Yonisambandhā vā sālohitā. Tenāha ‘‘bhātibhaginimātulādayo’’ti.
所谓朋党，即以亲族、门徒、追随者为纽带的朋辈关系。邀请称呼、打招呼、互相问安、往来闲谈、恭维应酬等礼节行为，都包含在其中。朋党是共同进行某项事业的合作者。所谓“非亲非故者”为非亲属。“我们中间的人”称为亲族，特指因婚姻关系结为亲属者。故称之为“婆婆妈妈、丈母娘、姑嫂”等亲属关系。这种亲属关系，是因缘契合而成的关系。由此，方言有“亲如手足、亲如嫂姑、乃至叔伯舅姑等亲属”的说法。
7. Dutiyamittāmaccasuttavaṇṇanā7. 第二亲友经注释
§1013
1013. Kismiñci kassaci ca tathā tathā uppannassa pasādassa aññathābhāvo pasādaññathattaṃ. Bhūtasaṅghātassa ghanaādikassa aññathābhāvo bhāvaññathattaṃ. Nirayādigatiantaraupapatti gatiaññathattaṃ. Sabhāvadhammānaṃ kakkhaḷaphusanādilakkhaṇassa aññathābhāvo lakkhaṇaññathattaṃ. ‘‘Ṭhitassa aññathattaṃ paññāyatī’’ti evaṃ vuttaṃ aññathattaṃ vipariṇāmaññathattaṃ. Lakkhaṇaññathattaṃ na labbhati. Tenāha ‘‘lakkhaṇaṃ pana na vigacchatī’’ti, sesaṃ labbhatīti. Pathavīdhātuyāti sasambhārapathavīdhātuyā. Āpodhātuyāti etthāpi eseva nayo. Purimabhāvoti ghanakaṭhinabhāvo. Bhāvaññathattaṃ rasaññathattasabhāvo. Gatiaññathattaṃ uggatūpapatti. Tenāha ‘‘tañhi ariyasāvakassa natthī’’ti. Pasādaññathattampi natthiyeva ariyasāvakassa.
某人某事产生的喜爱和信心，因缘不同而异。感情的厚重与紧密也有差别。地狱往生、他趣生起的情况有别。事物本性的坚固、粗糙等特征各有不同。对这些差别的认知，即谓“不同”。“存在差别”本身即是智慧的显现。依此说，性质相异并非获得的常态。所谓“性质不乱”是指所有特征都不会完全消失，余迹依然存在。这里的“地”与“界”是对诸元素整体的称谓。“过去的状态”是指坚实、坚硬之性。状态差别即是色香味等性质上的差异。变化差别表明生起与灭转。故有言“善知识无此差别”。甚至信心差别，也无于正法的圣弟子中出现。
Rājakārāmavaggavaṇṇanā niṭṭhitā. · 王园品注释完毕。
3. Saraṇānivaggo
三．归依章
1-2. Paṭhamamahānāmasuttādivaṇṇanā1-2. 第一大名经等注释
§1017-18
1017-18.Samiddhanti sampuṇṇaṃ. Supupphitanti upasobhitatāya supupphitasadisattā. Byūhā nāma yehi eva pavisanti, tehi eva nikkhamanti. Tenāha ‘‘byūhā vuccanti avinibbiddharacchāyo’’ti. Uddhatacārināti yaṭṭhantarā.
火光明亮，则表示火势旺盛。鲜花盛开，暗示清新洁净。所谓“阵”，意指进入时与离开时相同的空间阵列。故言“阵列，谓未被破坏的阴影”。“张狂放逸”指放纵无度，行为失去节制。
3. Godhasakkasuttavaṇṇanā3. 果达萨咖经注释
§1019
1019.Tīhīti ratanattaye uppannehi tīhi pasādadhammehi. Catūhīti tehi eva saddhiṃ sīlena. Kocidevātiādi parikappavasena vuttaṃ bhagavati attano saddhāya uḷāratamabhāvadassanatthaṃ. Tenāha ‘‘bhagavato sabbaññutāyā’’tiādi. Dhammo samuppādoti vivādadhammauppattihetu. Tadeva hi sandhāyāha ‘‘kiñcideva kāraṇa’’nti. Kāraṇanti nānākāraṇaṃ. Kalyāṇakusalavimuttanti akalyāṇaṃ akusalaṃ, tadidaṃ yathāvuttaappasādanena apanītaatthadassanatthaṃ. Assāti mahānāmasakkassa. Anavajjanadoso esoti catūsu dhammesu ekenapi samannāgato sotāpanno hotīti anujānitvā catūhipi samannāgatena ācikkhitabbanti yāthāvato anavajjanadosoti attho.
三则指三宝供养中所产生的三种庄严。四则指以戒律与三宝合和的四种庄严。诸如“有何不……？”等疑问语气，意在表明世尊以自己智慧之最胜，显现大信心的状态。所谓“世尊无所不知”等语，意在说明佛法的生起乃因纷争、分歧而生。对于“有什么原因？”的询问，原因不止一个。所谓善法、善业及解脱，乃正法；不善、不善业为恶法。此言旨在以信心令疑忌消解，从而断除误解。冈底斯名言则指称有大名者乃坚定坚固，无瑕疵的存在。根据四种法的证量，一个初果须陀洹俱备其中任一，方可认定为无有瑕疵。
4. Paṭhamasaraṇānisakkasuttavaṇṇanā4. 第一归依萨咖经注释
§1020
1020.Pamāṇenāti ekena pamāṇena, na sabbaso. Olokanaṃ khamantīti dassanamaggena catusaccadhammā paccattaṃ passitabbā paṭivijjhitabbā. Paṭhamamaggakkhaṇe hi catusaccadhammā ekadesatova diṭṭhā nāma honti. ‘‘Parimuccatī’’ti pana vattuṃ vaṭṭati paṭivijjhanakiriyāya vattamānattā. Agantvā apāyesu anuppattirahattā. Tenāha ‘‘na gacchatī’’ti, na uppajjatīti attho. Mahāsārarukkhe dassento āha – ‘‘yo koci viññujātiko mama ce gocaraṃ gacchati, ekassa āgamanaṃ avañjhaṃ amogha’’nti dassetuṃ.
所谓“以标准”为凭，是指依据单一标准，并非全部依赖。观照之时应逐一察看四圣谛，分别观察，深入辨证。四圣谛在最初修道之时，犹如一点光明。言“获解脱”实为述说修证中的觉知、观察的过程。离开恶趣乃因果之生灭未起。故说“不去”即是不生起。不灭树下观察时佛言：“任何得禅定者，若在我的道场修习禅定，精神集中的次数未曾误失，非空说而显实。”以此为示。
5. Dutiyasaraṇānisakkasuttavaṇṇanā5. 第二归依经注释
§1021
1021.Dukkhettaṃ nirojakaṃ, tāya eva dukkhettatāya visamaṃ hotīti āha ‘‘visamakhetta’’nti. Loṇūpahatanti jātasabhāvena loṇena ūsarena upahataṃ. Khaṇḍānīti khaṇḍitāni. Temetvāti temitattā. Vātātapahatānīti cirakālaṃ vātena ceva ātapena ca upahatāni ābādhitāni.
1021.苦处是能止息痛苦之因之所，因其为苦处故呈现不平稳动荡，故称为“动处”。称“动处”者，因为它犹如生于盐土之境而受盐渍、沙尘所损害。所谓肢体断裂者，即各个分裂部分。谓“如此者”，则是指因其性质如此。所谓风热所损者，谓长期受风与热两种恶势力伤害而痛苦受难之状。
6. Paṭhamaanāthapiṇḍikasuttavaṇṇanā6. 第一给孤独经注释
§1022
1022.Ṭhānanti ṭhānaso. Tenāha ‘‘khaṇenā’’ti. Niyyānikanti pavattaṃ ñāṇapaṭirūpakaṃ pakatipurisantarajānanādimicchāñāṇaṃ. Taṃ pana aniyyānikaṃ ‘‘niyyānika’’nti paccavekkhaṇavasena pavatteyyāti āha ‘‘micchāpaccavekkhaṇenā’’ti. Guṇaviyuttassa attano sakattani avaṭṭhānasaṅkhātā vimutti micchāvimutti.
1022.“处”意为所在之处。由此言“以碎片之处”。“去者”是指一切转变之知见象征及一切堕落比类谬见，无明之流转曰去。然此流转非去，而为非固据故曰“非去者”，是由观察而知其为流转之机，故言“由谬观照而得”。所谓加具德性者，乃指自性契合其所依止之界，实为无误解脱，然其实为谬误解脱。
7. Dutiyaanāthapiṇḍikasuttavaṇṇanā7. 第二给孤独经注释
§1023
1023. Yathākammaṃ samparetabbato samparāyo, peccabhavo, samparāyahetukaṃ samparāyikaṃ, maraṇabhayaṃ.
1023.依正当法应当放弃者即后续诸行，是后生之因，是导致后续者，是后续所依，乃令怖惧死亡之存在。
Saraṇānivaggavaṇṇanā niṭṭhitā. · 归依品注释完毕。
4. Puññābhisandavaggo
第四章 积善增益品
1. Paṭhamapuññābhisandasuttavaṇṇanā1. 第一福流经注释
§1027
1027. Avicchedena niccappavattiyamānāni puññāni abhisandanaṭṭhena ‘‘puññābhisandā’’ti vuttā, tena puññanadiyoti attho vutto. Sukhassa āharaṇato ānayanato sukhassāhāro.
1027.因不断割断不断流转之故，持续于善业积聚，故言“善之积聚”，据此称为善河，意为由苦乐之因缘引导而至乐之源头。
4. Paṭhamadevapadasuttavaṇṇanā4. 第一天足经注释
§1030
1030.Devānanti visuddhidevānaṃ. Devapadānīti tesaṃ padāni devapadāni, devoti vā sammāsambuddho. Devassa ñāṇena akkantapadānīti paṭivedhañāṇena ceva desanāñāṇena ca akkantapadāni. Devā nāma jātidevā. Tesampi devaṭṭhena devoti devadevo, sambuddho.
1030.“天”指清净天界众天。所谓天位，乃指众天阶位，因众天即正觉者，如来。因天者由知见与证悟及说法之智明称为“天位”。天者谓生天之此生者。因天故称天天者，意为诸天之尊者，亦即正觉者。
8. Vassasuttavaṇṇanā8. 瓦萨经注释
§1034
1034.Pāraṃ vuccati nibbānaṃ saṃsāramahoghassa paratīrabhāvato. Tenāha – ‘‘tiṇṇo pāraṅgato, thale tiṭṭhati brāhmaṇo (saṃ. ni. 4.238; itivu. 69; pu. pa. 188), ye janā pāragāmino’’ti (dha. pa. 85) ca. Atha vā pāti rakkhatīti pāraṃ, nibbānaṃ. Yo paṭivijjhati, taṃ vaṭṭadukkhato pāti rakkhati, accantahitena ca vimuttisukhena ca rameti, tasmā pāranti vuccati. Gacchamānā evāti pāraṃ nibbānaṃ gacchamānā eva. Te dhammā āsavānaṃ khayāya saṃvattanti sacchikiriyāpahānapaṭivedhānaṃ samakālattā.
涅槃被称为超越生死轮回的彼岸，超越生死轮回者所达到的彼岸。故有偈言：『已越彼岸，婆罗门立于地上（详见净饭经等文），众生皆往彼岸行』（断灭经等文）。或称护持为彼岸，即涅槃。能破除轮回之苦的人护持此彼岸，因极乐自在而欢喜，故谓之超越。正如行走者行至彼岸一般。诸法随烦恼断尽而发生觉悟启示之证知作用，同时断绝障碍。
10. Nandiyasakkasuttavaṇṇanā10. 难迭亚萨咖经注释
§1036
1036.Pavivekatthāyāti pavivekasukhatthāya. Paṭisallānatthāyāti bahiddhā nānārammaṇato cittaṃ paṭinivattetvā kammaṭṭhāne sammadeva līnatthāya.
“为与寂静之乐故”，谓“为寂静之乐故”。“为遁避故”，谓从外境种种散乱境逸出，心转归于修行场所，正为安乐之故。
Puññābhisandavaggavaṇṇanā niṭṭhitā. · 福流品注释已毕。
5. Sagāthakapuññābhisandavaggo
第五品 有偈功德增进品
1. Paṭhamaabhisandasuttavaṇṇanā1. 第一流经注释
§1037
1037.Saṅkhyā atthi heṭṭhā mahāpathaviyā, upari ākāsena, parito cakkavāḷapabbatena, majjhe tattha tattha ṭhitehi dīpapabbatapariyantehi paricchinnattā. Jānantena yojanato saṅkhātuṃ sakkāti adhippāyo. Mahāsarīramaccha-kumbhīla-yakkha-rakkhasa-mahānāgadānavādīnaṃ saviññāṇakānaṃ, baḷavāmukhapātālādīnaṃ aviññāṇakānaṃ bheravārammaṇānaṃ vasena bahubheravaṃ.
计数即是：下有大地，下方、大地之上为虚空，周围以圆轮形山为环绕，中间处以各处立着的岛屿环绕着灯山分隔。因知晓连结而能计数，此为计数之诀窍。宏体魔、鱼、龟、亚卡、恶鬼、魔王、龙、蛇及诸多有意识者，以力为首，穴所等众多无意识者，以怖畏为观相，以所居之处形态，由怖畏而多恐怖，
2. Dutiyaabhisandasuttavaṇṇanā2. 第二流经注释
§1038
1038.Sambhedeti sambhedaṃ samodhānaṃ gataṭṭhāne. Yatthimā mahānadiyo saṃsandanti samentīti parikappavacanametaṃ. Tādisāsu hi mahānadīsu kāci puratthimasamuddaṃ paviṭṭhā, kāci pacchimaṃ.
‘分流水’，谓分流，谓水流汇聚处。譬如大河两岸相连，即是水流汇合之说。大河中，有的有东海入口，有的有西海入口。
3. Tatiyaabhisandasuttavaṇṇanā3. 第三流经注释
§1039
1039. ‘‘Kusale patiṭṭhito’’ti ettha yaṃ accantikaṃ kusale patiṭṭhānaṃ. Taṃ dassento ‘‘maggakusale patiṭṭhito’’ti āha, heṭṭhimamaggakusaleti adhippāyo. Tenāha ‘‘bhāveti magga’’nti. Ariyaphalaṃyeva dhammasāro. Kilesā khīyanti etthāti kilesakkhayo, nibbānaṃ, tasmiṃ kilesakkhaye rato.
“善法所立”，此指外在的善法据点。谓显现为“道行善所立”，称其内为善道之立。谓“修习道行”，指此处为主要道点。故说“修习道”。此即圣果之法髓。烦恼退灭，于此处即烦恼断灭，且以涅槃为乐。
4. Paṭhamamahaddhanasuttavaṇṇanā4. 第一大富经注释
§1040
1040. Ariyānaṃ buddhānaṃ dhanantipi ariyadhanaṃ, nibbānanti keci. Anayatopi visuddhaṭṭhena ariyañca taṃ dhanañca dhanāyitaṭṭhenāti ariyadhanaṃ, tena ariyadhanena. Teneva bhogenāti ariyadhanabhogena.
1040. 圣者如来等的财富，是圣者的财富；涅槃亦被视为圣者的财富。有教言，即使是这两种财富，因其纯净无染，故为圣者和财富而称为圣者之财富。依此财富而获享受，称为以圣者之财富享受之财富。
Sagāthakapuññābhisandavaggavaṇṇanā niṭṭhitā. · 有偈品福德流注品注释完毕。
6. Sappaññavaggo
6. 智慧章
2. Vassaṃvutthasuttavaṇṇanā2. 雨安居住经注释
§1048
1048.Samodhānetvāti yehi indriyādīhi bhāviyamānehi sotāpattimaggo anuppatto, tāneva. Dhammasamānatāya cetaṃ vuttaṃ. Aññāneva hi atthato taṃ taṃ maggaṃ sādhakāni indriyādīni. Tanti paveṇī kathitāti yaṃ kañci vineyyapuggalaṃ anapekkhitvā kevalaṃ tantivasena ṭhiti kathitā.
1048.「由诸根利得」者，谓依由各根如眼、耳等修习而未得初果须陀洹者，是为由彼得道。于诸法等同一性，心有所称。唯有智慧自能成就彼道，诸根等为其工具。所谓“纺线者”曰，某无依赖者，仅依线体维持，这即为比喻无依存立。
3. Dhammadinnasuttavaṇṇanā3. 法授经注释
§1049
1049.Sattasu janesūti sattasu kittiyamānesu upāsakajanesu. Gambhīrātiādīsu dhammagambhīrāti pāḷigatiyā gambhīrā, tathā ca sallasuttaṃ heṭṭhā pakāsitameva. ‘‘Cetanāhaṃ, bhikkhave, kammaṃ vadāmī’’tiādinā (a. ni. 6.63; kathā. 539) āgataṃ cetanāsuttaṃ. Tattha ‘‘cetanāsahajātaṃ nānākkhaṇika’’ntiādinā paṭṭhāne āgatanayena, suttesu (a. ni. 3.101) ca ‘‘diṭṭhadhammavedanīya’’ntiādinā āgatanayena gambhīrabhāvo veditabbo, nibbānassa ceva ariyamaggassa ca pakāsanato asaṅkhatasaṃyuttassa lokuttaratthadīpakatā. ‘‘Atītaṃpāhaṃ rūpena khajjiṃ, etarahi khajjāmī’’tiādinā pañcannaṃ khandhānaṃ khādakabhāvassa, puggalassa khāditabbatāya vibhāvanena khajjanīyapariyāye (saṃ. ni. 3.79) visesato nissattanijjīvatā dīpitāti vuttaṃ ‘‘sattasuññatādīpakā khajjanikasuttantādayo’’ti. Upasampajja viharissāmāti ye tesu suttesu vuttapaṭipadaṃ sammadeva paripūrenti, te tesu upasampajja viharanti nāma . Etthāti ‘‘na kho neta’’nti ettha na-kāro ‘‘aññamañña’’nti ettha ma-kāro viya byañjanasandhimattameva, nāssa koci attho.
1049. 「七众生」者，指被称作七者，乃在居士人群中。谓具深义法，龟毛体者为经文严肃义。尚有“意为业”的经典，诸比库如说“意即业”者(引自经文)。其中谓“意生悉由多变瞬间”及类似文（应参考相应注释），应知此处蕴含深义，照亮涅槃与圣道，乃无数因缘之汇聚，世间超越之义理灯明。又以“过去之花瓣凋谢，现在仍凋谢”等五蕴被食隐喻，具体诠释人身易坏之理绪。经中遂以“空于七处”之灯比喻破坏毁灭义。若其经文中言愿入受具足之律仪，即是于彼经文所说规矩而受持者，即得准受。此处“不合”“相合”不构成实义，乃成分音义结合之词。
4. Gilānasuttavaṇṇanā4. 病者经注释
§1050
1050.Na kho panetanti na kho etaṃ, noti ca amhehīti atthoti āha ‘‘na kho amhehī’’tiādi. Assasantīti assāsanīyāti āha ‘‘assāsakarehī’’ti. Marissatīti māriso, ekantabhāvimaraṇo, so pana maraṇādhīnavuttikoti vuttaṃ ‘‘maraṇapaṭibaddho’’ti. Adhimuccehīti adhimuttiṃ uppādehi. Taṃ pana tathā cittassa paṇidhānaṃ ṭhapananti āha ‘‘ṭhapehī’’ti. Āgamanīyaguṇesūti pubbabhāgaguṇesu. Pamāṇaṃ nāma natthi anantāparimāṇattā. Nānākaraṇaṃ natthi vimuttiyā ninnānattā.
1050. 「不乃是也」如今言“非也”意为非我故出言“不乃我”。「安息者」指宁静者，谓挥去纷扰。「死者」即死，为单一概念，今谓死亡之压制。故称“死缠”，指受死所牵维束缚也。上升至境界，谓使之兴盛。「设立者」是心的坐定，谓置定于彼。以“置定者”训诂该义。谓来往之性质，先行功德。所谓无量无边，无所限量，无多缘无缚约自由。
9. Paññāpaṭilābhasuttavaṇṇanā9. 慧获得经注释
§1055
1055.Paññāpaṭilābhāyāti maggaphalapaññāya paṭilābhatthaṃ. Tenāha ‘‘satta sekkhā’’tiādi.
1055. 「慧得应」是谓为得道成果之慧。谓此义句后附带“七学士”等语。
Sappaññavaggavaṇṇanā niṭṭhitā. · 有慧品注释终了。
7. Mahāpaññavaggo
第七 大慧品
1. Mahāpaññasuttavaṇṇanā一、大慧经注释
§1058
1058.Mahanteatthe pariggaṇhātīti saccapaṭiccasamuppādādike mahāvitthāre atthe paricchijja asesetvā muṭṭhigate viya katvā gaṇhāti. Sesaṃ heṭṭhā vuttanayameva.
1058. 释义：在重要事理上，『mahante atthe pariggaṇhāti』意指对如圣谛、缘起等深广义理，经过了详尽的分解说明，视同已经分割切断，仿佛已从束缚中解脱后，方才接纳领悟。后文则在下文继续表达此义。
Mahāpaññavaggavaṇṇanā niṭṭhitā. · 大慧品注释终了。
Sotāpattisaṃyuttavaṇṇanā niṭṭhitā. · 入流相应注释终了。