12. Saccasaṃyuttaṃ · 12. 谛相应复注
12. Saccasaṃyuttaṃ12. 谛相应
1. Samādhivaggo
第一品 —— 正定品
1. Samādhisuttavaṇṇanā1. 定经注释
§1071
1071.Cittekaggatāyāti nissakkavacanaṃ ‘‘parihāyantī’’ti padaṃ apekkhitvā. Yathābhūtādivasenāti yathāgatādivasena. Yathābhūtaṃ nāma imasmiṃ sutte ‘‘samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī’’tiādi. Ādi-saddena ‘‘tathā yasmā’’tiādisaṅgaho daṭṭhabbo. Tathā hi yathābhūtavasena kāraṇacchedo kato ‘‘tathā yasmā’’tiādivacanehi. Vaṇṇāti akkharā, ‘‘guṇā’’ti keci. Padabyañjanānīti nāmādipadāni ceva taṃsamudāyabhūtabyañjanāni ca.
『心统一』者，系依附于“消除”一词的用法而言。譬如‘如实之体’等词的用法，即‘如来’等词的用法。所谓如实，乃指此经中云：「比库，已入正定之比库如实知见」诸文。起首语句‘由此因此’等，应当以此类词汇集结来看。由此‘如实之体’的缘断已成，缘断之语即以‘由此因此’等句对应。‘文音’指字母；‘性质’系某些字母。‘字母音声’则含名词及由名词构成的音声。
3. Paṭhamakulaputtasuttādivaṇṇanā3. 第一族姓子经等注释
§1073-75
1073-75.Sāsanāvacarā adhippetā bāhirakānaṃ saccābhisamayassa abhāvato. Tathāti iminā catutthapañcamesu atthavisesābhāvaṃ dasseti. Yadi evaṃ kasmā visuṃ visuṃ desanāti āha ‘‘tena tena abhilāpenā’’tiādi.
教法戒律之行为，统辖外道的真理获得不能。此文以此列举第四及第五诠义中义理特异之处。若是如此，为何分别宣说？答曰“以彼等各自依爱欲”等故。
10. Tiracchānakathāsuttavaṇṇanā10. 畜生论经注释
§1080
1080. Duggatito saṃsārato ca niyyāti etenāti niyyānaṃ, saggamaggo mokkhamaggo ca. Tasmiṃ niyyāne niyuttā, taṃ ettha atthīti niyyānikā. Vacīduccaritasaṃkilesato vā niyyātīti ī-kārassa rassattaṃ ya-kārassa ka-kāraṃ katvā niyyānikā. Cetanāya saddhiṃ samphappalāpā veramaṇi. Tappaṭipakkhato aniyyānikā, tassa bhāvo aniyyānikattaṃ. Tiracchānabhūtanti tirokaraṇabhūtaṃ. Kammaṭṭhānabhāveti aniccatāpaṭisaṃyuttacatusaccakammaṭṭhānabhāve. Sātthakanti dānasīlādinissitattā hitapaṭisaṃyuttaṃ.
『离恶趣』乃脱离恶趣生死流转；『出离』是通向天道及涅槃之门路。此出离中有拘缚，谓此处意释：违背恶行言语者视为拘缚。因意念生起与恶言杂谈，彼则名为禁绝。与之相反者为不可拘束，彼性质即作为不可拘束。所谓邪曲即天空所依；所谓业场是生灭四圣谛业场之存在。所谓合义是指布施戒律等利益之修持。
Visikhāti gharasanniveso. Visikhāgahaṇena ca gāmādigahaṇe viya tannivāsino visesato gahitā ‘‘āgato gāmo’’tiādīsu viya . Tenāha ‘‘sūrā samatthā’’ti. Kumbhaṭṭhānāpadesena kumbhadāsiyo vuttāti āha – ‘‘kumbhadāsikathā’’ti. Ayāthāvato uppattiṭṭhitisaṃhārādivasena loko akkhāyati etenāti lokakkhāyikā. Iti iminā pakārena bhavo, iminā abhavoti evaṃ pavattāya itibhavābhavakathāya saddhiṃ.
『维锡卡』指居处附屋。以维锡卡把持村落等，其居民亦被特别看护，如“来村”等用例。故说“勇猛有力”。以罐师所指称罐奴，即罐奴故事的曰法。无端由起与灭等因缘，以此说明世界终结之义。以此开示生死及非生死之义，坚持如此生死论。
Samādhivaggavaṇṇanā niṭṭhitā. · 定品注释完毕。
2. Dhammacakkappavattanavaggo
第二品 —— 转法轮品
1. Dhammacakkappavattanasuttavaṇṇanā1. 转法轮经注释
§1081
1081.‘‘Isīnaṃ patanuppatanavasena osīdanauppatanaṭṭhānavasena evaṃ ‘isipatana’nti ‘laddhanāme’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘ettha hī’’’tiādi vuttaṃ.
『仙人堕处』之名，乃依仙人（于此地）降落与升起之义，即沉降与升起之处所而得名——此为简略所述之义。为开展此义，故说『此处……』等语。
Āmantesīti ettha yasmā dhammacakkappavattanatthaṃ ayaṃ āmantanā, tasmā samudāgamato paṭṭhāya satthu pubbacaritaṃ saṅkhepeneva pakāsetuṃ vaṭṭatīti ‘‘dīpaṅkarapādamūle katābhinīhārato paṭṭhāyā’’tiādi āraddhaṃ. Tattha mārabalaṃ bhinditvāti mārañca mārabalañca bhañjitvā. Atha vā mārassa abbhantaraṃ bāhirañcāti duvidhaṃ balaṃ bhañjitvā. ‘‘Dveme, bhikkhave, antā’’ti ettha anta-saddo ‘‘pubbante ñāṇaṃ aparante ñāṇa’’ntiādīsu (dha. sa. 1063) viya bhāgapariyāyoti āha ‘‘dve ime, bhikkhave, koṭṭhāsā’’ti. Saha samudāhārenāti uccāraṇasamakālaṃ. Pattharitvā aṭṭhāsi buddhānubhāvena. Brahmāno samāgacchiṃsu paripakkakusalamūlā saccābhisambodhāya katādhikārā.
『称呼』——此处，由于此番称呼乃为转动法轮之故，故适宜从集会之始，简略宣示导师往昔之行迹，因此开展了『从在然灯佛足下发大愿以来……』等语。其中，『击破魔军』者，即摧破魔及魔之军众。或另一说：摧破魔之内外两种力量。关于『比库们，有此两端』中的『端』字，如同『前际之智、后际之智』等（《法集论》第一〇六三则）中乃『部分、范畴』之义，故说『比库们，有此两份』。『随其宣说之际』者，即与发音同时。依佛陀威神力，遍布后而立住。诸梵天善根已熟、曾为现证谛理而积累资粮者，（遂）前来聚集。
Gihisaññojananti gihibandhanaṃ. Chinditvāti haritvā. Na vaḷañjetabbāti nānuyuñjetabbā. Kilesakāmasukhassāti kilesakāmayuttassa sukhassa. Anuyogoti anubhavo. Gāmavāsīhi sevitabbattā gāmavāsīnaṃ santako. Attanoti attabhāvassa. Āhito ahaṃmāno etthāti attā, attabhāvo. Dukkhakaraṇanti dukkhuppādanaṃ. Attamāraṇehīti attabādhanehi. Upasamāyāti kilesavūpasamo adhippeto, tadatthasampadānavacananti āha ‘‘kilesūpasamatthāyā’’ti. Esa nayo sesesupi.
『在家系缚』者，在家之束缚也。『割断』者，去除也。『不应追逐』者，不应沉溺也。『烦恼欲之乐』者，与烦恼欲相应之乐也。『追逐』者，受用也。因应由住村落者所亲近，故属住村落者所有。『自身』者，自体也。我慢安立于此，故为『自我』，即自体。『造苦』者，苦之生起也。『以自我折磨』者，以损害自身之行为也。『为寂止』者，意指烦恼之息灭，此为该目的之与格，故说『为令烦恼寂止』。此说法于其余各处亦同。
Saccañāṇādivasena tayo parivaṭṭā etassāti tiparivaṭṭaṃ, ñāṇadassanaṃ. Tenāha ‘‘saccañāṇā’’tiādi. Yathābhūtaṃ ñāṇanti paṭivedhañāṇaṃ āha. Tesuyeva saccesu. Ñāṇena kattabbassa ca pariññāpaṭivedhādikiccassa ca jānanañāṇaṃ, ‘‘tañca kho paṭivedhato pagevā’’ti keci. Pacchāti apare. Tathā katañāṇaṃ. Dvādasākāranti dvādasavidhaākārabhedaṃ. Aññatthāti aññesu suttesu.
『以谛智等为首，三转属于此』，故名「三转」，即智见也。故言『谛智』等。『如实智』者，谓穿透智也。就于彼诸谛中。知智——既知以智所应作之遍知、穿透等事；亦有人言『而此尤以穿透为先』。另有人言『在后』。如是所作之智。『十二行相』者，谓具十二种行相之差别。『在其余处』者，谓在其余诸经中。
Paṭivedhañāṇampi desanāñāṇampi dhammacakkanti idaṃ tattha ñāṇakiccaṃ padhānanti katvā vuttaṃ. Saddhindriyādidhammasamudāyo pana pavattanaṭṭhena cakkanti dhammacakkaṃ. Atha vā cakkanti āṇā, dhammato anapetattā dhammañca taṃ cakkañca, dhammena ñāyena cakkantipi dhammacakkaṃ. Yathāha ‘‘dhammañca pavatteti cakkañcāti dhammacakkaṃ, cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattatīti dhammacakkaṃ, dhammacariyāya pavattatīti dhammacakka’’ntiādi (paṭi. ma. 2.40-41). Ubhayampīti paṭivedhañāṇaṃ desanāñāṇanti ubhayampi. Etanti tadubhayaṃ. Imāya desanāyāti iminā suttena pakāsentena bhagavatā yathāvuttañāṇadvayasaṅkhātaṃ dhammacakkaṃ pavattitaṃ nāma pavattanakiccassa aniṭṭhitattā. Patiṭṭhiteti aññāsi koṇḍaññattherena sotāpattiphale patiṭṭhite. Pavattitaṃ nāma kassapasammāsambuddhassa sāsanantaradhānato paṭṭhāya yāva buddhuppādo, ettakaṃ kālaṃ appavattapubbassa pavattitattā, uparimaggādhigamo panassa atthaṅgato evāti.
穿透智与教说智，二者皆为法轮——此处以智之功用为主而说。然而，以信根等诸法之聚集，就其运转之义而言，亦名法轮。又，『轮』者，权威也；由于不离于法，故此既是法，又是轮，名曰法轮；以法、以正道而运转，亦名法轮。如所说：『运转法且运转轮，故名法轮；运转轮且运转法，故名法轮；依法而运转，故名法轮；依法行而运转，故名法轮』等。『二者皆是』者，谓穿透智与教说智二者皆是。『此』者，谓彼二者。『以此教说』者，谓世尊以此经宣说，由于宣转所称之如上所述二智和合之法轮的工作尚未完成，故言转动。『已建立』者，谓阿若憍陈如长老已建立于预流果。所谓『已转动』，自咖萨巴正自觉者的教法消失以来，直至佛陀出世，于如此漫长之时间内，由于转动了此前从未曾转动之法轮，而他（阿若憍陈如）更上之道的证得，则已至终。
Ekappahārenāti ekeneva pahārasaññitena kālena. Divasassa hi tatiyo bhāgo pahāro nāma. Pāḷiyaṃ pana ‘‘tena khaṇena tena layena tena muhuttenā’’ti vuttaṃ. Taṃ pahārakkhaṇasallakkhaṇameva. Sabbaññutaññāṇobhāsoti sabbaññutaññāṇānubhāvena pavatto obhāso cittaṃ paṭicca utusamuṭṭhāno veditabbo. Yasmā bhagavato dhammacakkappavattanassa ārambhe viya parisamāpane ativiya uḷāratamaṃ pītisomanassaṃ udapādi, tasmā ‘‘imassapi udānassā’’tiādi vuttaṃ.
『一击之间』者，谓以一击之名所称的一段时间。日之第三分名为一击。然而经文中说『于那一刹那、那一瞬间、那一须臾间』，此乃标示一击之刹那而已。『一切智智之光』者，应知此光芒乃由一切智智之威力而生起，依心为缘，由时节所生。由于世尊在法轮运转之始，而尤以在其完成之时，升起了极为殊胜的喜悦与欣慰，故言『此优陀那亦』等。
9. Saṅkāsanasuttavaṇṇanā九、《阐明经》注释
§1089
1089. Atthasaṃvaṇṇane vaṇṇīyanteti vaṇṇā. Teyeva pariyāyena akkharaṇato akkharāni. Atthaṃ byañjentīti byañjanāni. Yasmā pana akārādike sarasamaññā, kakārādike byañjanasamaññā, ubhayattha vaṇṇasamaññā, tasmā vuttaṃ ‘‘vaṇṇānaṃ vā ekadesā yadidaṃ byañjanā nāmā’’ti. Nettiyaṃ pana vākye byañjanasamaññā. Byañjanaggahaṇeneva cettha ākāraniruttiniddesā gahitā evāti daṭṭhabbaṃ. Saṅkāsanāti atthassa ñāpanā bhāgaso. Tenāha ‘‘vibhattiyo’’ti. Saṅkāsanaggahaṇeneva cettha pakāsanā vuttā hoti. Vibhattiyo hi atthavacaneneva vivaranti, tāhi kāraṇapaññattiyo vuttāyevāti, tāhipi atthapadāni gahitāneva honti. Ayamettha saṅkhepo, vitthāro pana visuddhimaggavaṇṇanāyaṃ nettiaṭṭhakathāyañca vuttanayena veditabbo. Sabbākārenāti sabhāgādivibhāvanākārena. Vaṇṇādīnanti tasmiṃ pana vitthāre pavattavaṇṇādīnaṃ. Tasmāti vaṇṇādīnaṃ antaabhāvato. Evamāhāti ‘‘aparimāṇā vaṇṇā byañjanā saṅkāsanā’’ti evamāha.
1089. 关于“色”的说明中，称“色”为“色相”。同样的变体也适用于字母的组成，即依照字母顺序形成字母群。表示义项的是辅音字母。因为从元音字母开始的是声母相同，从辅音字母开始的是辅音相同，从两者意义上来看的话均属色相相同，因此有言“色相中有一种为辅音相名”。但在《净饭王论》中，句子里是辅音相同。这里应当以辅音涵摄来理解，并以涵盖无元音字母为指示，这样才算被涵盖了。这是显而易见的。所谓“相”是义项的认知部分。据此称为“分解”。这里以涵摄为相的涵摄解释来说明。在此，分解者专为说明义项词语，因此推及因果约定。因而义项词都被涵摄了。此处是简略说法，详细说法见《清净道论》的注释和《净饭王论》的说明。所谓全面成分，是指包含部分等的分析成分。“色”等的详细展开即是色相等内容的展开。因此属于“色”等范畴下的范畴。如此说“无限的色、辅音及相的涵摄”为此意。
10. Tathasuttavaṇṇanā十、《真实经》注释
§1090
1090.Sabhāvāvijahanaṭṭhenāti attano dukkhasabhāvassa kadācipi apariccajanena tathasabhāvaṃ. Tenāha ‘‘dukkhañhi dukkhameva vutta’’nti. Sabhāvassāti dukkhasabhāvassa. Amoghatāyāti avañjhatāya. Avitathanti na vitathaṃ. Tenāha ‘‘na hi dukkhaṃ adukkhaṃ nāma hotī’’ti. Aññabhāvānupagamenāti samudayādisabhāvānupagamanena musā na hotīti añño aññathā na hotīti anaññathaṃ. Tenāha ‘‘na hī’’tiādi.
1090. “本性之灭”是指自身苦之本性的随时断除。故称“苦即是苦”为证明。“本性”是指苦的本性。“无误”是指没有错漏，没有虚假。故说“苦并非非苦”。“其他存在的否定”是指承认诸如生起等性质的存在，不许虚妄，也就是说不可二异，所以说“不应有其他存在”。此处以此类教义为记述。
Dhammacakkappavattanavaggavaṇṇanā niṭṭhitā. · 《转法轮品》注释完毕。
3. Koṭigāmavaggo
3. 界限乡品
1. Koṭigāmasuttavaṇṇanā一、《果提村经》注释
§1091
1091.Ananubodhāti paṭivedhassa anurūpabodhābhāvena. Appaṭivedhāti saccānaṃ paṭimukhaṃ vedhābhāvena.
1091. “未达悟”指与理解不相应的觉知之失。“确达”指正面认识真理的觉知状态。
2. Dutiyakoṭigāmasuttavaṇṇanā二、《第二果提村经》注释
§1092
1092.Phalasamādhiphalapaññānanti aggaphalasamādhiaggaphalapaññānaṃ.
1092. “果定果智”是指集大果的禅定与集大果的智慧。
7. Tathasuttavaṇṇanā七、《真实经》注释
§1097
1097.Ariyānanti buddhānaṃ ariyānaṃ. Tenāha ‘‘na hī’’tiādi.
1097. “圣者”是指佛及诸圣者。故有云“确实如此”等。
8. Lokasuttavaṇṇanā8. 世间经注释
§1098
1098.Paṭividdhattā desitattā cāti iminā paṭivedhañāṇena desanāñāṇena ca pariggahitattā ariyasantakāni honti ariyassa bhagavato santakabhāvato.
1098.『被遮断者』、『被宣说者』，即由此遮断认识与宣说认识所把持，成为圣灭者，显示出圣者世尊灭尽的性质。
10. Gavampatisuttavaṇṇanā10. 牛主经注释
§1100
1100.Ekappaṭivedhoti ekeneva ñāṇena catunnaṃ ariyasaccānaṃ ekajjhaṃ paṭivedho.
1100.『唯一遮断』，即借由唯一的智慧，成就四圣谛中之一谛的完全遮断。
Koṭigāmavaggavaṇṇanā niṭṭhitā. · 国提村品注释完毕。
4. Sīsapāvanavaggo
四、清净头部品
3. Daṇḍasuttavaṇṇanā3. 杖经注释
§1101
1101.Punappunaṃ vaṭṭasmiṃyeva nibbattanti adiṭṭhattā catunnaṃ ariyasaccānaṃ.
1101.于轮回中反复出现，乃由于四圣谛未被洞察之故。
5. Sattisatasuttavaṇṇanā5. 百矛经注释
§1105
1105.Bhaveyyaceti dukkhadomanassāni ajjhupekkhitvā sahitehi tehi saccābhisamayo bhaveyyāti evaṃ parikappanā na kātabbāti.
1105.『还存在』，谓于苦与忧烦中调伏而与诸圣谛相应，由此发起该生，于此义中不应制造妄想。
9. Indakhīlasuttavaṇṇanā9. 帝柱经注释
§1109
1109.Ajjhāsayanti sassatādibhedaṃ ajjhāsayaṃ. So hi ‘‘idameva saccaṃ moghamañña’’nti gāhassa mukhabhūtattā mukhanti adhippeto. Tañca apare adiṭṭhasaccā olokenti, diṭṭhasaccā pana neva olokenti.
1109.以心识为常或断灭等之观念即为心识。彼云『此即真实，非虚妄』，以口为首而以口为主。有人观察未见之真实，而对已见之真实则未加观察。
10. Vādatthikasuttavaṇṇanā10. 诤论者经注释
§1110
1110.Kukkuko pamāṇamajjhimassa purisassa hatthoti attho. Kukkūti tasseva nāmaṃ.
1110.『量中人之手』者，即『肘』之义也。『库库』者，此词之别名也。
Sīsapāvanavaggavaṇṇanā niṭṭhitā. · 尸舍巴林品注释完毕。
5. Papātavaggo
第五章 恶品。
1. Lokacintāsuttavaṇṇanā1. 世间思惟经注释
§1111
1111.Lokacintanti lokasannivesapaṭisaṃyuttavīmaṃsāva. ‘‘Lokacitta’’ntipi pāṭho, taṃtaṃlokapariyāpannaṃ cittanti attho. Nāḷikerādayoti ādi-saddena avuttānaṃ osadhitiṇavanappatiādīnaṃ saṅgaho. Evarūpanti edisaṃ aññampi taṃtaṃlokacittaṃ.
『Lokacintanti』谓『世界思惟』，指与世界环境相应之审慎思维。『Lokacitta』一词意，乃遍及诸世界所染之心。『Nāḷikerādādi』者，以椰子等为首，乃植物、药草及森林等之总称。此类如上述所言，皆为彼所谓的『遍及诸世界之心』。
Vigatacittoti attatthaparatthato apagatavitakko addasa evaṃ adhiṭṭhahiṃsūti sambandho. Sambarimāyanti sambarena asurindena uppāditaṃ asuramāyaṃ, yaṃ ‘‘indajāla’’ntipi vuccati indassa mohanatthaṃ uppāditattā. Samparivattetvāti paridhāvetvā. Yathā neti ne asure yathā so puriso passati, evaṃ adhiṭṭhahiṃsu. Kasmā panete evaṃ adhiṭṭhahiṃsūti? Taṃ purisaṃ tattha tathānisinnaṃ disvā ‘‘ayañca devo’’ti āsaṅkantā tathā adhiṭṭhahitvā bhisamuḷālachiddehi pavisitvā attano asurabhavanaṃ gatā. Tenāha bhagavā – ‘‘devānaṃyeva mohayamānā’’ti.
『Vigatacittoti』意为本质与他义皆非得之慧眼所见。『adhiṭṭhahiṃsūti』谓所执不正之见。『Sambarimāyanti』以妄想佐助，犹如惹起恶魔之幻术，此即所谓的魔网，乃魔王赴场之戏。『Samparivattetvāti』意谓扭转其说，如同网住之魔，或人见彼雾幻景似魔即非魔，亦如人以此等执着而为害他。为甚麽执此不正之见？见彼人在此而心执为神，即致生疑，因执此幻想而旋入魔境。世尊因此说『唯有诸天被惑』。
2-3. Papātasuttādivaṇṇanā2-3. 悬崖经等注释
§1112-3
1112-3.Mariyādapāsāṇoti gijjhakūṭapabbatassa mariyādapākārasadiso mahanto pāsāṇo. Aniṭṭharūpanti ettha rūpa-saddo sabhāvattho ‘‘piyarūpe sātarūpe’’tiādīsu (ma. ni. 1.408-409) viyāti āha – ‘‘aniṭṭhasabhāva’’nti.
1112-3.『界域石』者，即与鹫峰山界域垣墙相似之大石也。关于『非可意之色』，此处『色』字乃实义之用，犹如『可爱之色、可乐之色』等（《中部》1.408-409）诸处所用，故注曰：『非可意之自性』也。
5. Vālasuttavaṇṇanā5. 毛经注释
§1115
1115.Upāsananti ācariyaupāsanaṃ, ācariyaṃ antevāsinā vā divase divase sikkhanavasena upāsitabbato upāsananti laddhanāmaṃ kaṇḍakhipanasippaṃ. Kaṇḍaṃ atikkamanteti saraṃ khipante. Poṅkhānupoṅkhanti poṅkhasaddatthaṃ pākaṭaṃ katvā dassetuṃ ‘‘ekaṃ kaṇḍaṃ khipitvā’’tiādi vuttaṃ. Aparaṃ anupoṅkhanti ettha aparanti tatiyakaṇḍaṃ. Anupoṅkhaṃ nāma idanti dassetuṃ ‘‘anupoṅkhaṃ nāma dutiyassa poṅkha’’nti vuttaṃ. Tañhi tatiyena sarena vijjhīyati. Puna aparaṃ tassa poṅkhanti idaṃ pana aparāparaṃ avirajjhanaṃ dassetuṃ vuttaṃ. Durabhisambhavataranti abhibhavituṃ asakkuṇeyyataraṃ. Vālanti kesaṃ. Sattadhā bhinditvāti sattakkhattuṃ viphāletvā. Tassa ekaṃ bhedanti tassa kesassa ekaṃ aṃsusaṅkhātaṃ bhedaṃ gahetvā. Vātiṅgaṇamajjhe bandhitvāti vātiṅgaṇaphalassa majjhaṭṭhāne bandhitvā. Aparaṃ bhedanti aparaṃ kesassa aṃsusaṅkhātaṃ bhedaṃ. Aggakoṭiyaṃ bandhitvāti yathā tassa vālabhedassa ūkāmattaṃ likhāmattaṃ vā kaṇḍassa aggakoṭiṃ adhikaṃ hutvā tiṭṭhati, evaṃ bandhitvā. Usabhamatteti vīsatiyaṭṭhimatte ṭhāne ṭhito. Kaṇḍabaddhāya koṭiyāti kaṇḍabaddhāya vālassa koṭiyā vātiṅgaṇabandhanavālassa koṭiṃ paṭivijjheyya.
『Upāsananti』谓对师之恭敬礼拜，乃师长或终宿者每日修习之礼法，谓之修礼。此为能速除障碍法门。『Kaṇḍakhipanasippaṃ』指礼拜时将身体躯干向前倾斜之动作。『Poṅkhānupoṅkhanti』乃指出羽毛状展现之形、喻体躯。于是礼拜中之身躯如刮去一枝，谓「削除一枝」。『Anupoṅkhanti』指第二枝羽毛，喻体躯之分割。又谓第三者为全体躯干被笔直穿透分断之形。其次翎羽无罣碍，谓「未燃烧之羽」。『Durabhisambhavataranti』谓难以控制、不易制服，绵卷之发，如同七分断折。其分断为一束发中一根发丝分裂，甚至至茎干之中心处。以后乃为第二分割。『Aggakoṭiyaṃ bandhitvāti』犹如某一枝处笔直分岔。『Usabhamatteti』乃指处于二十八处长短位置。『Kaṇḍabaddhāya koṭiyāti』即指此茎干处以丝刀或绳结合成一束，再予束缚成形，以示此义。
8. Dutiyachiggaḷayugasuttavaṇṇanā8. 第二轭孔经注释
§1118
1118.Adhiccuppattikanti yadicchāvasena uppajjanakaṃ. Chiggaḷenāti chiggaḷapadesena. Chiggaḷuparīti heṭṭhimayugassa chiggaḷapadesassa upari. Āruḷhassa chiggaḷenāti ubhinnampi chiddena. Gīvappavesanaṃ viyāti catunnaṃ yugānaṃ chiddapadeseneva uparūpari ṭhitānaṃ chiddantarena kāṇakacchapassa gīvappavesanaṃ adhiccatarasambhavaṃ. Tatopi adhiccatarasambhavo manussattalābho, tato adhiccatamasambhavo ariyamaggapaṭilābhoti dassento āha ‘‘catusaccapaṭivedho ativiya adhiccatarasambhavo’’ti.
1118.『偶然生起』者，即随欲而生起者也。『由孔穴处』者，即由孔穴之位置也。『轭孔之上』者，即下方轭木孔穴位置之上也。『已登上者之孔穴』者，即两者共同之孔穴也。『如颈项穿入』者，谓四重轭木各自之孔穴位置上下叠置，独眼龟之颈项穿入诸孔穴之间隙，此乃极为偶然之事。人身之获得较此更为偶然，而圣道之证得则较获得人身更为偶然——为显示此义，故说：『四谛之现觉，乃极其偶然之事』也。
Papātavaggavaṇṇanā niṭṭhitā. · 堕落品释毕。
6. Abhisamayavaggavaṇṇanā
6. 『成就部』分卷释解
§1121
1121.Abhisamayasaṃyuttevitthāritova, tasmā tattha vuttanayeneva tassa attho veditabbo.
1121. 此处如同在『成就部结合』里广泛解释，故对本处所述之义应知仅是其简述。
7. Paṭhamaāmakadhaññapeyyālavaggo
7. 第一谷贪食糊状物分卷
3. Paññāsuttavaṇṇanā三、慧经释
§1133
1133. Lokiyampi visuddhatthena ‘‘ariya’’nti vattabbataṃ labhatīti ‘‘lokiyalokuttarenā’’ti vuttaṃ.
1133. 即使是在世俗层面，清净义上也应称之为『圣者』，因此称为『超越世俗者』。
4. Surāmerayasuttavaṇṇanā四、谷酒果酒经释
§1134
1134.Piṭṭhasurāti piṭṭhena kātabbasurā, tathā odanasurā pūvasurā, majjarasādibhūte kiṇṇe pakkhipitvā kattabbā surā kiṇṇapakkhittasurā. Sambhārasaṃyuttāti mūlabhesajjasambhārehi saṃyuttā. Pupphāsavoti nāḷikerapupphādito assavanakaāsavo. Muddikaphalādito assavanakaāsavo phalāsavo. Itītiādiattho. Tena madhvāsavaguḷāsavasambhārasaṃyutte saṅgaṇhāti. Surāsavavinimuttanti yathāvuttasurāsavavinimuttaṃ.
1134.『粉末酒』者，以粉末所应制之酒；同理，『饭酒』乃以饭所制之酒，『饼酒』乃以饼所制之酒；『投酵酒』者，乃投入作为酵母之陈菜等而应制之酒。『配合材料者』者，即与根本药材配料相混合者也。『花液』者，乃从椰花等所渗出之液。『果液』者，乃从葡萄果等所渗出之液。『等』字之义如上所述，以此摄入蜂蜜液、糖块液及配合材料之酒。『离酒液之外』者，即除上所说之酒与液以外者也。
10. Pacāyikasuttavaṇṇanā十、后食经释
§1140
1140.Nīcavuttinoti kule jeṭṭhānaṃ mahāpitucūḷapitujeṭṭhabhātikādīnaṃ abhivādanapaccuṭṭhānaañjalikammasāmīcikammādivasena nīcavuttino.
1140.所谓贱出(下等出身者)，是指家族中长辈辈分最高者，如祖父、曾祖父、兄弟中长者等之类，行有礼节敬礼呼唤的行为合乎礼仪规范者，称为贱出。
8. Dutiyaāmakadhaññapeyyālavaggo
第八章 第二季节第谷物食类篇
8. Bījagāmasuttavaṇṇanā八、种子村经释
§1148
1148. ‘‘Mūlabīja’’ntiādīsu mūlameva bījanti mūlabījaṃ, mūlabījaṃ etassātipi mūlabījaṃ. Tattha purimena bījagāmo vutto ‘‘bījānaṃ samūho’’ti katvā, dutiyena bhūtagāmo. Duvidhopeso sāmaññaniddesena, ‘‘mūlabījañca mūlabījañca mūlabīja’’nti ekasesanayena vā bījattho veditabbo. Esa nayo sesesupi. Phaḷubījanti pabbabījaṃ. Bāhirapaccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhanasamatthe sāraphale niruḷho bīja-saddo. Tadatthasiddhiyā mūlādīsupi kesuci pavattatīti tato nivattanatthaṃ ekena bīja-saddena visesetvā vuttaṃ ‘‘bījabīja’’nti ‘‘rūparūpaṃ, dukkhadukkha’’nti (saṃ. ni. 4.327) ca yathā. Nīlatiṇarukkhādikassāti allatiṇassa ceva allarukkhādikassa ca. Ādi-saddena osadhigacchalatādīnaṃ gahaṇaṃ.
1148.“根本种”等词中，唯指根本即种子，根本种子。此处还讲及“前者为种子群”，谓之种子群，第其次谓之果实；以二种修辞合用，通常比喻法说：“根本种子亦为根本种子”，独一称种子表义。此理还未终结。所谓烂种，是指稻穗。外部条件及内部因素共同作用，产生类似果实的特质及分别，是称作“籽”之名称由来。为达义方便，亦用“种子种子”比喻色色、苦苦，如《相应部》中所述。用于比喻如蓝刺树等，即以“蓝刺树等”“荨麻树等”称谓始。以“起始词”，如“药械动”等合集而成。
9. Vikālabhojanasuttavaṇṇanā九、非时食经释
§1149
1149. Aruṇuggamanato paṭṭhāya yāva majjhanhiko, ayaṃ buddhādiariyānaṃ āciṇṇasamāciṇṇo bhojanassa kālo, tadañño vikāloti āha – ‘‘vikālabhojanāti kālātikkantabhojanā’’ti.
1149.自日出东方起至正午止，此时乃佛及圣贤们食用完毕与未完毕时间界限，有尊者称之为“迟暮”，谓食物过时之意，谓之“忤时食”。
10. Gandhavilepanasuttavaṇṇanā第十《香与涂香经》注释
§1150
1150.Yaṃ kiñci pupphanti ganthimaṃ aganthimaṃ vā yaṃ kiñci pupphajātaṃ, tathā pisitādibhedaṃ yaṃ kiñci gandhajātaṃ.
1150.所有开花者，无论形态束缚与否，或所有生花者，如恶臭等各种香气发生者，均属此类。
9. Tatiyaāmakadhaññapeyyālavaggo
第九章 第三季节第谷物食类篇
1. Naccagītasuttavaṇṇanā第一《舞蹈与歌唱经》注释
§1151
1151. Saṅkhepato ‘‘sabbapāpassa akaraṇa’’ntiādinayappavattaṃ (dī.ni. 2.90; dha.pa. 183) bhagavato sāsanaṃ accantachandarāgapavattito naccādīnaṃ dassanaṃ na anulometīti āha ‘‘sāsanassa ananulomattā’’ti. Attanā parehi ca payojiyamānaṃ payojāpiyamānañca eteneva nacca-saddena gahitaṃ, tathā gītavāditasaddehi cāti āha – ‘‘naccananaccāpanādivasenā’’ti. Ādi-saddena gāyana-gāyāpana-vādana-vādāpanādīni saṅgaṇhāti. Dassanena cettha savanampi saṅgahitaṃ virūpekasesanayena. Yathāsakaṃ visayassa ālocanasabhāvatāya vā pañcannaṃ viññāṇānaṃ savanakiriyāyapi dassanasaṅkhepasabbhāvato ‘‘dassanā’’icceva vuttaṃ. Avisūkabhūtassa gītassa savanaṃ kadāci vaṭṭatīti āha – ‘‘visūkabhūtā dassanā cā’’ti. Tathā hi vuttaṃ paramatthajotikāya khuddakaaṭṭhakathāya (khu. pā. aṭṭha. 2.pacchimapañcasikkhāpadavaṇṇanā) – ‘‘dhammūpasaṃhitaṃ gītaṃ vaṭṭati, gītūpasaṃhito dhammo na vaṭṭatī’’ti.
1151. 简言之，“不作一切恶业”此类开端经文（见《大毗奈耶》2.90；《法句》183）中，世尊的教法与极度欲望、爱著行为无涉，不依附于舞蹈表演，这就是说世尊教法不顺从舞蹈之类的俗世行为，故称为“教法之不逆顺”。自己与他人皆可依止、被依止者，皆用“舞蹈”之声作为喻示，正如以歌声、乐器声音引喻，所以称为“由舞蹈与非舞蹈声音所集”。开端声即涵盖唱歌、演唱、演奏、吹奏等诸种声音行相。此处“貌相所显示”既含聆听意，亦含观照意，表明五识中听识的作用虽然是见闻三业之一，但听觉乃“见”的一种浓缩表现。又言歌声乐音非浓烈，故又指“非粗恶的见闻”。如此，于真理光明之《小部注疏》（《小本八经注》，第二册西卷第五戒解说）中亦有言：“正法涵藏之歌声常存，歌声涵藏着正法，正法反而不存。”
2. Uccāsayanasuttavaṇṇanā第二《高广大床座经》注释
§1152
1152.Uccāti ucca-saddena samānatthaṃ ekaṃ saddantaraṃ. Seti etthāti sayanaṃ, uccāsayanaṃ mahāsayanañca samaṇasārupparahitaṃ paṭikkhittanti āha – ‘‘pamāṇātikkantaṃ akappiyattharaṇa’’nti. Āsandādiāsanañcettha sayaneneva saṅgahitaṃ. Yasmā pana ādhāre paṭikkhitte tadādhārakiriyā paṭikkhittāva hoti, tasmā ‘‘uccāsayanamahāsayanā’’icceva vuttaṃ. Atthato pana tadupabhogabhūtanisajjānipajjanehi virati dassitāti daṭṭhabbaṃ. Atha vā uccāsayanamahāsayanañca uccāsayanamahāsayanañcāti uccāsayanamahāsayananti etasmiṃ atthe ekasesanayena ayaṃ niddeso kato yathā – ‘‘nāmarūpapaccayā saḷāyatana’’nti (udā. 1). Āsanakiriyāpubbakattā vā sayanakiriyāya sayanaggahaṇeneva āsanampi gahitanti daṭṭhabbaṃ.
1152. “ucca”意即高声，与音声相同者的统一词。此处“seti”指卧，且包含安卧、大卧之意，表明沙门俱舍（比库等）舍弃依赖于床榻安歇，谓之“超越限度不应起意的行为”。此处“āsaṇa”等坐也系卧的一种，故合称。既然在基础上卧着的行为已排除，则该依赖的行为亦被排除，故亦曰“高卧大卧”。从意义上观察，需避免享受依赖设施而生起的安乐和懈怠。这被视为“名色相依、处依止”的前导行为，因此根据坐卧行为的前后联系，卧姿相持即涵盖坐姿。在字面上也需维持得体的卧坐方式。
3. Jātarūpasuttavaṇṇanā第三《黄金经》注释
§1153
1153. Aññepi uggahāpane upanikkhittasādiyane ca paṭiggahaṇattho labbhatīti āha – ‘‘na uggaṇhāpenti, na upanikkhittaṃ sādiyantī’’ti. Atha vā tividhaṃ paṭiggahaṇaṃ kāyena vācāya manasāti. Tattha kāyena paṭiggahaṇaṃ uggahaṇaṃ, vācāya paṭiggahaṇaṃ uggahāpaṇaṃ, manasā paṭiggahaṇaṃ sādiyanaṃ. Tividhampi paṭiggahaṇaṃ sāmaññaniddesena, ekasesanayena vā gahetvā ‘‘paṭiggahaṇā’’ti vuttanti āha – ‘‘neva naṃ uggaṇhantī’’tiādi. Esa nayo ‘‘āmakadhaññapaṭiggahaṇā’’tiādīsupi.
1153. 他者方面，如起身、躺下等动作的把持与接纳，意谓获得把握与抓住，故曰“亦有把持起身、躺下等形态并以接触涵盖的意思”。进一步说明把持分为三，即身行的把持为起身，语行的把持为起声，意行的把持为接纳。此三各自代表身、语、意的把持行为。若统一着眼，则称之为“把持”，故谓“无一不把持”。此理亦作“阿摩迦多耶把持”等名，特指身语意的全面把执。
4. Āmakadhaññasuttavaṇṇanā第四《生谷经》注释
§1154
1154. Nīvārādiupadhaññassa sāliādimūladhaññantogadhattā vuttaṃ ‘‘sattavidhassā’’ti.
1154. 关于排斥等烦恼，因斥弃稻米等本质粮食而号称“七种粮食”，这是依据食物属性而说不同食粮的种类。
5. Āmakamaṃsasuttavaṇṇanā第五《生肉经》注释
§1155
1155. ‘‘Anujānāmi, bhikkhave, pañca vasāni bhesajjāni – acchavasaṃ, macchavasaṃ, susukāvasaṃ, sūkaravasaṃ, gadrabhavasa’’nti (mahāva. 262; pārā. aṭṭha. 623) vuttattā idaṃ uddissa anuññātaṃ nāma. Tassa pana ‘‘kāle paṭiggahita’’nti (mahāva. 262) vuttattā paṭiggahaṇaṃ vaṭṭatīti āha – ‘‘aññatra uddissa anuññātā’’ti. Vinayavasena upaparikkhitabbo, tasmā samantapāsādikāya vinayaṭṭhakathāya vuttanayenettha vinicchayo veditabbo.
1155. 世尊告诫比库们五种设药：牛粪、鱼膏、酥膏、猪膏及牦牛膏（见《大长部》262；《巴拉密集论》第八册623页），此处称为“未允许用途”。又云“已定时应用”，即说此施用按指定时间使用，所以称作“除上述例外外，余属未许可”。律中对此应详细考察，在通达法句释论文本中有明论断，须明辨理解。
10. Catutthaāmakadhaññapeyyālavaggo
第十。第四章 阿摩迦多耶聚集分
2-3. Kayavikkayasuttādivaṇṇanā2-3. 《买卖经》等之义疏
§1162-63
1162-63. Kassaci bhaṇḍassa gahaṇaṃ kayo, dānaṃ vikkayo. Tattha tatthāti gāmantare santike ca gamanaṃ dūtakammanti vuccatīti yojanā. Pahiṇagamanaṃ khuddakagamanaṃ.
1162-63. 咖萨巴给予酒器的含义是躯体，给予物是施舍。此处的“那里”意指在乡村或附近，前往者称为信使，行程称为约哩（距离单位）。“往还行程”谓小规模、近距离的往返走动。
4. Tulākūṭasuttavaṇṇanā4. 《秤欺经》之义疏
§1164
1164.Rūpakūṭaṃ sarūpena sadisena chalavohāro. Aṅgakūṭaṃ attano hatthādinā aṅgānaṃ chalakaraṇaṃ . Gahaṇakūṭaṃ mānesu gahaṇavasena. Paṭicchannakūṭaṃ ayacuṇṇādinā paṭicchannena chalakaraṇaṃ. Mahatiyā tulāya. Pacchābhāgeti tulāya pacchimabhāge. Hatthenāti hatthapadesena. Akkamatīti uṭṭhātuṃ adento gaṇhāti. Dadanto pubbabhāgeti paresaṃ dadanto pubbabhāge hatthena tulaṃ akkamati. Tanti ayacuṇṇaṃ.
1164. “形状堆积”指形态相似的物体堆叠，“六声响”指六种声音。“肢体堆积”为以手臂等自身肢体动作而移动。“容器堆积”指用手掌等容器样的方式抓持。“遮覆堆积”指以未经剃除的毛发等遮掩的样貌进行持取。“大秤”指大型的秤杆；“后部”指秤杆的后端。“手”指以手掌部位。“秤杆左右摇晃”指提起、放下、抓取等动作。提起时以手将他人东西秤放于秤杆后部，每根细绳即为未剃的毛发。
Lohapātiyoti tambalohapātiyo. Suvaṇṇavaṇṇā karontīti asanikhādasuvaṇṇakanakalimpitā suvaṇṇavaṇṇā karonti. Mānabhājanassa hadayabhūtassa abbhantarassa bhinnaṃ hadayabhedo. Nimiyamānassa tilataṇḍulādikassa sikhāya aggakoṭiyā bhinnaṃ sikhābhedo. Khettādīnaṃ minanarajjuyā aññathākaraṇaṃ rajjubhedo. Rajjugahaṇeneva cettha daṇḍakassa gahaṇaṃ katamevāti daṭṭhabbaṃ.
“铁链”指铁制链条。“金色光泽”谓色泽如黄金般灿烂，为由细竹叶制成、涂金所致。“测量用尺”为内心所在，“心脏区别”指内在心脏的分界。“量尺”由细如秕米等形成的刻度线，“折断聚集”的量尺分界。“田地等通过索绳的收紧产生不同形态”，此处用链条类比，故称为手杖把持的含义，应如此观察。
6-11. Chedanasuttādivaṇṇanā6-11. 《断截经》等之义疏
§1166-71
1166-71.Vadhoti muṭṭhippahārakasātāḷanādīhi hiṃsanaṃ, viheṭhananti attho. Viheṭhanatthopi hi vadha-saddo dissati ‘‘atthānaṃ vadhitvā vadhitvā rodeyyā’’tiādīsu. Aṭṭhakathāyaṃ pana ‘‘māraṇa’’nti vuttaṃ, taṃ pana pothanaṃ sandhāyāti sakkā viññātuṃ māraṇasaddassa vihiṃsanepi dissanato. Sesaṃ suviññeyyameva.
1166-71. “杀”指以拳抓、掷杖、用竹杖等伤害他人的行为，“殴打”即此意。即使是殴打也听闻“杀”的称呼，如言‘宰杀后便哀嚎’等语。注疏中多称之为“死亡”，即斩断生命的行为，因死亡一词亦含暴力的意味，后续内容尤须细审理解。
Āmakadhaññapeyyālavaggavaṇṇanā niṭṭhitā. · 生谷品复述品之义疏已毕。
Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya《显扬真义》相应部注释
Mahāvaggavaṇṇanāya līnatthappakāsanā niṭṭhitā. · 大品义疏中隐义之阐明已毕。
Nigamanakathāvaṇṇanā结语论的注释。
Sakalarūpārūpasammasane saṇhasukhumavisayañāṇatāya vipassanācāranipuṇabuddhīnaṃ susaṃyatakāyavacīsamācāratāya samathavipassanāsu sammadeva yatanato ca yatīnaṃ bhikkhūnaṃ khandhāyatanadhātusaccindriyapaṭiccasamuppādabhede paramatthadhamme nānānayehi ñāṇavibhāgassa sannissayena bahukārassa saṃyuttāgamavarassa atthasaṃvaṇṇanaṃ kātuṃ sāratthappakāsanato eva nipuṇā yā mayā aṭṭhakathā āraddhāti sambandho. Savisesaṃ paññāvahaguṇattā eva hissa ganthārambhe āditopi ‘‘paññāpabhedajananassā’’ti vuttaṃ. Mahāaṭṭhakathāya sāranti saṃyuttamahāaṭṭhakathāya sāraṃ. Ekūnasaṭṭhimattoti thokaṃ ūnabhāvato matta-saddaggahaṇaṃ.
在整体形色认识中，基于细微感境认知的慧解、修习观行的精熟，相应具足调摄身语行为，在止观修习中，长老比库因依诸蕴、处所、界、谛、根等缘起法，进行多种智解的详尽阐述，绵密系统地在相应部录中详加讲解。此注疏即因应此义，勤勉撰写，呈显要旨。著作开首即称其为“智慧生起之根源”，可视为大注疏之精要。本作品约含六十一余章，因部分内容缺缺略，故以此为中等篇幅。
Mūlaṭṭhakathāya sāranti pubbe vuttasaṃyuttamahāaṭṭhakathāya sārameva puna nigamanavasena vuttanti. Atha vā mūlaṭṭhakathāya sāranti porāṇaṭṭhakathāsu atthasāraṃ. Tena etaṃ dasseti ‘‘saṃyuttamahāaṭṭhakathāya atthasāraṃ ādāya imaṃ sāratthappakāsiniṃ karontena sesamahānikāyānampi mūlaṭṭhakathāsu idha viyogakkhamaṃ atthasāraṃ ādāya akāsi’’nti. ‘‘Mahāvihārādhivāsīna’’nti ca idaṃ purimapacchimapadehi saddhiṃ sambandhitabbaṃ ‘‘mahāvihārādhivāsīnaṃ samayaṃ pakāsayantiṃ mahāvihārādhivāsīnaṃ mūlaṭṭhakathāya sāraṃ ādāyā’’ti ca. Tena puññena. Hotu sabbo sukhī lokoti kāmāvacarādivibhāgo sabbo sattaloko yathārahaṃ bodhittayādhigamavasena sampayuttena nibbānasukhena sukhito hotūti sadevakassa lokassa accantaṃ sukhādhigamāya attano puññaṃ pariṇāmeti.
根本注疏所综述者，即前部讲过的相应部大注疏义要。同样以结句形式明言。或谓根本注疏即古注疏之义要，此可见于言“基于相应部大注疏的义要，作此精要注释，因而亦见于根本注疏”。“大寺住持”之称，前后文中须结合语境解读，“大寺住持当时已披露根本注疏内容”。借此功德，愿诸佛世尊及诸善众皆得安乐，众生界因依见闻法，广获正觉，彻悟涅槃之乐，欢喜离苦，获福无量。
Ettāvatā sāratthappakāsiniyā · 至此，《显明精义》——
Saṃyuttanikāya-aṭṭhakathāya līnatthappakāsanā niṭṭhitā. · 即《相应部注》的隐义阐明，已经完成。
Saṃyuttaṭīkā samattā. · 《相应部疏》圆满完成。