4. Indriyasaṃyuttaṃ · 4. 根相应复注
4. Indriyasaṃyuttaṃ4. 根相应
1. Suddhikavaggo
一、净学品
1. Suddhikasuttavaṇṇanā1. 纯说经注释
§471
471.Catubhūmaka…pe… labbhanti kusalābyākatabhāvato tesaṃ tiṇṇaṃ indriyānaṃ. Vīriyindriyasamādhindriyāni…pe… sabbattha labbhanti kusalattikasādhāraṇattā. Catubhūmaka …pe… vasenāti catubhūmakadhammaparicchedavasena ceva kusalādīhi sabbasaṅgāhakadhammaparicchedavasena ca vuttanti attho.
471.所谓四种根基断位……如前所述，由于善法呈现状态，这三根能获得。力根与定根诸根……皆因普遍善法而得。所谓四种根基，亦即四种根基法段，善法等一切集摄法段亦是如是说法。
Dutiyasamaṇabrāhmaṇasuttavaṇṇanā第二沙门婆罗门经注释
§477
477.Dukkhasaccavasenāti dukkhasaccabhāvena na pajānanti. Tañhi pariññeyyatāya dukkhasaccasaṅgahaṃ. Samudayasaccavasenāti taṇhāvijjādiṃ saddhindriyassa samudayasaccabhāvena na pajānanti. Nirodhanti saddhindriyassa anupādāya nirodhanimittaṃ nibbānaṃ. Paṭipadanti saddhindriyanirodhagāminiṃ paṭipadaṃ ariyamaggaṃ. Sesesūti vīriyindriyādīsu.
477.所谓苦谛根基，是说因苦谛的存在不理解。为了了知此故，教持苦谛一义。所谓集谛根基，是说因贪欲与无明等根基的存在不理解。所谓灭谛根基，是说因无贪欲根基的无执而身心灭尽，涅槃证得。所谓道谛根基，是说因根本根基的灭除而行圣道。诸剩余处，如力根等亦是如此。
Sukkapakkheti ‘‘saddhindriyaṃ pajānantī’’tiādinayappavatte anavajjapakkhe. Adhimokkhavasena āvajjanasamudayāti ‘‘atthi dinna’’ntiādinayappavattapubbabhāgabhūtasaddhādhimokkhavasena āvajjanuppattiyā. Tasmā paṭhamuppannā saddhā eva hettha ‘‘āvajjana’’nti vuttā, na manodvārāvajjanaṃ. Esa nayo sesesupi. Tasmā paṭhamuppannā āvajjanā paggahuppattiṭṭhānānaṃ tikkhānaṃ vīriyindriyādīnaṃ paṭhamuppattiyā āvajjanapariyāyena vuttāti daṭṭhabbaṃ. Dubbalā hi paṭhamuppannā paggahābhāvato vīriyindriyādīnaṃ samudayoti balavabhāvappattavīriyindriyādikassa āvajjanaṭṭhāniyāni hontīti tesaṃ samudayoti vuttā, pubbe adhimuccanādivasena pavattassa āvajjanassa samudayāti attho. Puna chandavasenāti kattukāmatākusalacchandavasena saddhādīnaṃ uppādetukāmatākārappavattassa chandassa vasena. Manasikāravasena āvajjanasamudayāti saddhindriyādivasena pavattassa dubbalassa tassa nibbattakayonisomanasikāravasena āvajjanassa uppattiyā. Evampīti ‘‘adhimokkhavasenā’’tiādinā vuttākārenapi. Chasu suttesūti dutiyato paṭṭhāya chasu suttesu. Catusaccameva kathitaṃ. Assādaggahaṇena hi samudayasaccaṃ, ādīnavaggahaṇena dukkhasaccaṃ, nissaraṇaggahaṇena nirodhamaggasaccāni gahitānīti. Paṭhamasutte pana indriyānaṃ sarūpadassanamevāti.
所谓善根侧，即「能解信根」等，属无过侧。所谓疾解，是由信根至无过之前部分而生，称为信根之疾解。故此，初发信即称为『疾解』，意非心门而入之疾解。此规约亦适用于剩余诸根。故当观察初发疾解为三利根之先发，且由疾解遍及力根等之疾解变化。初发信力弱者，由于力根等不成熟，谓之集起，由于先前解脱等历时之疾起。此外，所谓欲求根，是指出于欲欲之不善欲求，任由信根等生起妄欲形态。所谓用心力，即通过信根等产生之心之不善因缘，用心力而生起疾解。此义即由『疾解乃由信根等高潮之故』等因文中所说。所谓六处文本，即第二述所引六处经，以四圣谛为本。由根本反复阐明集谛为烦恼之集，恼害为苦谛，解脱为灭谛，圣道为路径。初经所说，为根之本质显现。
8. Dabbasuttavaṇṇanā8. 答巴经注释
§478
478. Soto āpajjīyati etenāti sotāpatti, anāgataṃ pati paṭhamamaggo. Sototi ariyamaggasoto daṭṭhabbo. Āpajjīyatītiādito paṭipajjīyati. Paṭhamamaggapaṭilābhanimittāni sotāpannassa aṅgāni idha ‘‘sotāpattiyaṅgānī’’ti vuttāni. Tāni pana tīsu ṭhānesu saddhā ariyakantasīlañcāti veditabbāni. Savisayeti sakavisaye. Jeṭṭhakabhāvadassanatthanti padhānabhāvadassanatthaṃ. Yattha saddhādiindriyānaṃ sātisayakiccaṃ, tesaṃ kiccātirekataṃ dassetunti attho. Idāni tamatthaṃ upamāhi vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Patvāti attano kiccātirekaṭṭhānaṃ paṭilabhitvā. Pubbaṅgamanti saddahanakiccesu purecāraṃ dhorayhaṃ. Sesāni vīriyindriyādīni. Tadanvayānīti tadanugatāni tassa saddhindriyādikassa pakkhikāni. Esa nayo sesesupi. Jhānavimokkheti jhānasaṅkhāte vimokkhe samādhipadhānatāya jhānānaṃ. Evañca katvā ‘‘sotāpattiyaṅgāni patvā’’ti idañca vacanaṃ samatthitaṃ hoti. Saddhūpanisañhi sīlanti. Ariyasaccāni patvāti cattāri saccāni abhisametabbāni pāpuṇitvā.
478.所谓听者得入，即初入流，是未来道之一。听者，是指圣道之流。所谓得入，是指修行已开始。初入道之标志称为“得入流之标志”，据此在三处观察信根乃圣戒等。所谓积累，是指依极点之义，表示信根等三根之任务超越普通职能。为明示此义，特设条件以示差别。得持，是指已得自身任务所在，以达先行。所谓先行，是指信根等勤修之先行动作。其余称为力根等。所谓相随，是指信根等所附随之羽翼。此义亦适用于余根。所谓禅那解脱者，是禅那之所摄解脱。是已成就如是说法：「得持得入流之标志者」。持信守戒得证四谛者，即已证四谛。
9-10. Paṭhamavibhaṅgasuttādivaṇṇanā9-10. 第一分别经等注释
§479-480
479-480. Nepakkaṃ vuccati paññāti āha – ‘‘paññāyetaṃ nāma’’nti. Nipāyati saṃkilesadhamme visoseti nikkhāmetīti nipako, thiratikkhasatipuggalo, tassa bhāvo nepakkanti satiyāpi nepakkabhāvo yujjateva. Evañhi ‘‘satinepakkenā’’ti idaṃ vacanaṃ samatthitaṃ hoti, satiyā ca nepakkenāti evaṃ vuccamānena satiniddeso nāma kato hotiyeva. Asukaṃ nāma suttaṃ vā kammaṭṭhānaṃ vā me bhāsitanti. Vossajjīyati saṅkhāragataṃ etasmiṃ adhigateti vossaggo, nibbānaṃ. Taṃ ārammaṇaṃ karitvāti āha – ‘‘nibbānārammaṇaṃ katvā’’ti. Gacchantiyāti saṅkhārānaṃ udayañca vayañca udayabbayaṃ gacchantiyā bujjhantiyā. Tenāha ‘‘udayabbayapariggāhikāyā’’ti. Saddhāsatipaññindriyāni pubbabhāgāni ‘‘itipi so bhagavā arahaṃ, cirakatampi cirabhāsitampi saritā anussaritā, udayatthagāminiyā paññāyā’’ti ca vuttattā. ‘‘Āraddhavīriyo viharati, so anuppannāna’’ntiādinā ca vuttattā vīriyindriyaṃ missakaṃ. ‘‘Vossaggārammaṇaṃ karitvā’’ti vuttattā samādhindriyaṃ nibbattitalokuttarameva. Ayamevāti yvāyaṃ navame vutto. Ayameva pubbabhāgamissakalokuttarattadhammaparicchedo.
479-480.谓智慧称为如是——“此名智慧”。所谓成熟，是斥除烦恼心而净化，故谓成熟者，是析智能力强者。是言「心正成熟」，即因此而称心净成熟教义。所谓病苦者，或论修行法者如是说。谓舍弃，是断尽行之义，谓涅槃。作基础者，谓“作涅槃基础”。所谓往行，是指诸行生起及灭尽之行。故云“生灭之行”。信、念、慧三根为先行，谓“世尊、阿拉汉，久远所行久远所说久远所忆。”谓“精进修道，未发生者。”等文揭示力根相应之义。谓“舍弃为基础”，是教定根涅槃成就者。谓“此即”，是指第九文言。此亦为前半部通俗涅槃法段之义。
Suddhikavaggavaṇṇanā niṭṭhitā. · 纯说品注释完毕。
2. Mudutaravaggo
第二章 迅速章
1. Paṭilābhasuttavaṇṇanā一、获得经注释
§481
481.Sammappadhāne ārabbhāti sammappadhāne bhāvanāvasena ārabbha. Tenāha ‘‘bhāvento’’ti. Yathā vīriyindriyaniddese ‘‘cattāro sammappadhāne ārabbha vīriyaṃ paṭilabhatī’’ti desanā āgatā, evaṃ satindriyaniddese ‘‘cattāro satipaṭṭhāne ārabbha satiṃ paṭilabhatī’’ti, tasmā ‘‘satindriyepi eseva nayo’’ti vuttaṃ. Saddhindriyādiniddesesu pana na tathā deseti.
481. 关于正勤的开始，起初着手于正勤，是以正勤之修习为始故，如此说道「正勤者」。犹如在勤根的说法中说：“四正勤已开始，勤力得到”，在念根的说法中亦云：“四念处已开始，念得到”，因此说道：“勤根亦复如是之路也”。但在信根等的说法中不作如是宣说。
2. Paṭhamasaṃkhittasuttavaṇṇanā二、第一略说经注释
§482
482. Indriyānaṃ tikkhādibhāvo vipassanāvasena vā maggavasena vā phalavasena vā gahetabboti vuttaṃ ‘‘tatoti…pe… veditabba’’nti. Nanu cettha mudubhāvo eva pāḷiyaṃ gahitoti? Saccametaṃ, taṃ pana tikkhabhāve asati na hoti tikkhādibhāvoti vuttaṃ. Yato hi ayaṃ mudu, ito taṃ tikkhanti vattabbataṃ labhati apekkhāsiddhattā tikkhamudubhāvānaṃ pārāpāraṃ viya. Idāni ‘‘tato’’tiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘samattānī’’tiādi vuttaṃ. Tattha samattānīti sampannāni. Itaraṃ tasseva vevacanaṃ. Samattānīti vā pariyattāni, samattānīti attho. ‘‘Tato mudutarāni dhammānusārīmaggassā’’ti kasmā vuttaṃ? Tatoti hi sotāpattimaggavipassanindriyāni adhippetāniyeva, ‘‘tato mudutarānī’’ti vuttapaṭhamamaggo dhammānusārī vā siyā saddhānusārī vāti byabhicarati? Nāyaṃ doso, sotāpattimaggekadesavaseneva laddhabbapaṭhamamaggāpekkhāya vipassanāya vibhāgassa adhippetattā. Yo hi sotāpanno hutvā iriyāpathaṃ akopetvā yathānisinnova sakadāgāmimaggaṃ pāpuṇāti, tassa vipassanindriyāni sandhāya avibhāgena vuttaṃ – ‘‘tato mudutarāni sotāpattimaggassa vipassanindriyāni nāmā’’ti. Yo pana sotāpanno hutvā kālantarena sakadāgāmī hoti, tassa sotāpattimaggatthāya pavattāni vipassanindriyāni nāma honti. So ce dhammānusārīgotto, tassa yathāvuttavipassanindriyato mudutarānīti ‘‘tato mudutarāni dhammānusārīmaggassā’’ti vuttaṃ. Vipassanindriyāni nāmāti ānetvā sambandho. Dhammānusārīvipassanindriyato saddhānusārīvipassanindriyānaṃ mudubhāvassa kāraṇaṃ sayameva vakkhati. Dhammena paññāya maggasotaṃ anussaratīti dhammānusārī, paññuttaro ariyo. Saddhāya maggasotaṃ anussaratīti saddhānusārī, saddhuttaro ariyo.
482. 关于根的锋利等性质，应以观智力量、道量、果量之具足为标准而衡量，故有“应能心得彼……应当了知”之语。岂但此处即略取“柔软”之巴利文乎？确然，此处“柔软”非谓无锋利，而谓虽有锋利亦非极烈。由是，此柔软（mudhu）与锋利相基，彰显柔软锐利如河道二岸相称之义。今以“由是”及之后简略所述，详说语义，称为“成熟者”等。此处“成熟者”谓圆满具足者也。其余用语皆说明。所谓成熟者，谓已成就者。何以言“由是柔软之法随行道者”？盖谓此“由是”乃规定初学道行者之观，强调此根与初证流果的观智慧相应，故云“由是柔软者随法道”，非谓初道即锋利骤发。初道观所依为流果观中发起之慧，称为观智根。若彼观法名为“柔软之初道”，非其心性柔软，而是指此初根相适而柔中带刚。由此，说明观智根者配合信根，致使信涉法流通不绝。如斯联系碍言“柔软者随法道之由是”；语句岂有衍失乎？初道所指即流果观智根，非杂行。故说：“由此柔软法随法道者”。此即观智根与信根互相配合状态之说明。彼观智根因慧力权胜，故被称为“法随行”，而信根因愿力权胜而称为“信随行”，两者相为因缘，彼此依存。至此，对“观智根”、“信根”之柔软锋利性质，及其彼此之关系，予以详尽阐明。
Evaṃ vipassanāvasena dassetvā maggavasena dassetuṃ ‘‘tathā’’tiādi āraddhaṃ. Sampayogato sabhāvato ca arahattamaggapariyāpannāni arahattamaggindriyāni. Arahattaphalindriyānīti etthāpi eseva nayo.
由此，当以观智力量显现之法且以道力量示现之法发起“如是”之意。相应且自然者，即为圣者道之圆满具足，亦为达至阿拉汉菩提所乘之道根力，即谓阿拉汉果根。
Idāni phalavasena dassetuṃ ‘‘samattāni paripuṇṇānī’’tiādi vuttaṃ. Sotāpattimaggaṭṭhapuggalavasena nānattaṃ jātaṃ, tasmā te dvepi idha tatiyavāre na labbhantīti adhippāyo. Dhammānusārīsaddhānusārīnaṃ nānattaṃ kathaṃ jātanti āha ‘‘āgamanenapi maggenapī’’ti. Tadubhayaṃ dassento ‘‘saddhānusārīpuggalo’’tiādimāha. Uddisāpentoti uddesaṃ gaṇhanto.
今以果量示现之理，即谓“成熟而圆满诸根”之旨。以初果道位具足之众生而言，其生起多样性不可谓绝然，故谓二者皆非于第三次取得。此有根法和信法两途，其相异生起之理为何？释曰：“即使于来世法中，二者俱有不同。”言此二法互相彰显之理云：“信随行比库……”取其所指义见章前。
Maggo tikkho hoti upanissayindriyānaṃ tikkhavisadabhāvato. Tenāha ‘‘sūraṃ ñāṇaṃ vahatī’’ti. Asaṅkhārenāti saraseneva. Appayogenāti tasseva vevacanaṃ. Dhammānusārīpuggalo hi āgamanamhi kilese vikkhambhento appadukkhena appakasirena akilamantova vikkhambhetuṃ sakkoti. Saddhānusārīpuggalo pana dukkhena kasirena kilamanto hutvā vikkhambhetuṃ sakkoti, tasmā dhammānusārissa pubbabhāgamaggakkhaṇe kilesacchedakañāṇaṃ adandhaṃ tikhiṇaṃ hutvā vahati, yathā nāma tikhiṇena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ maṭṭhaṃ hoti, asi khippaṃ vahati, saddo na suyyati, balavavāyāmakiccaṃ na hoti, evarūpā dhammānusārino pubbabhāgabhāvanā hoti, saddhānusārino pana pubbabhāgakkhaṇe kilesacchedakañāṇaṃ dandhaṃ na tikhiṇaṃ asūraṃ hutvā vahati, yathā nāma nātitikhiṇena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ na maṭṭhaṃ hoti, asi sīghaṃ na vahati, saddo suyyati, balavavāyāmakiccaṃ icchitabbaṃ hoti, evarūpā saddhānusārino pubbabhāgabhāvanā hoti. Evaṃ santepi kilesakkhaye nānattaṃ natthi. Tenāha ‘‘kilesakkhaye panā’’tiādi. Avasesā ca kilesā khīyanti saṃyojanakkhayāya yogattā.
此道尖锐猛利，乃由于依摄根之锋利与明晰而成。故曰“持负勇猛般若”。所谓无为者，喻如清澈之水流。所谓适用者，亦即用此理。至于信随行比库，于道中于烦恼流转中，能以少苦少恼而缓解烦恼忧患，渐渐使勤修不懈。信随行比库虽感微苦微恼，然愈修愈胜，不断增长；故观智根初发时，能以锋利般若砍断烦恼，如猛利刀断蕉叶断处即平滑无残，否则断处不平滑。此乃锋利与柔软之不同。信随行初发时锋利不甚，声响稍久，力气稍微，故谓之“信随行之初修”。如是，烦恼灭除方面，二者不同，故曰“烦恼灭除……”诸句。余烦恼者渐次退灭于断结之缘。
3. Dutiyasaṃkhittasuttavaṇṇanā三、第二略说经注释
§483
483.Tatoti phalato phalavemattatāya cariyamānattā. Indriyavemattatā saddhādīnaṃ indriyānaṃ nānattena. Phalanānattanti arahattaphalādinānattaṃ. Puggalanānattanti anāgāmiādipuggalanānattaṃ.
483.所谓结果者，是基于结果的不足而在行为上表现出来。所谓根本能力不足者，是因信心等根本感官的不完整。所谓结果之不足，是指阿拉汉果等果报的不具足。所谓众生之不足，则指以不还果以下的众生为不足。
4. Tatiyasaṃkhittasuttavaṇṇanā四、第三略说经注释
§484
484. Sīlakkhandhādīhi saddhindriyādīhi ca parito pūraṇena paripūraṃ arahattamaggaṃ karonto nipphattito arahattaphalaṃ ārādheti nipphādeti. Tayo padesamaggeti sīlakkhandhādīnaṃ apāripūriyā ekadesabhūte tayo heṭṭhimamagge. Padesaṃ heṭṭhimaphalattayaṃ. Catūsūti imasmiṃ vagge paṭhamādīsu catūsu suttesu. Kāmañcettha tatiye ‘‘tatoti phalavasena nissakka’’nti vuttaṃ, catutthe ‘‘paripūraṃ paripūrakārī ārādheti, padesaṃ padesakārī’’ti, ‘‘catūsupi suttesu missakāneva indriyāni kathitānī’’ti pana vacanato vipassanāvasenapi yojanā labbhatevāti daṭṭhabbaṃ.
484.以戒蕴等为围绕，以根本正信等为圆满，成就阿拉汉之道者，从成就之后即发趣于阿拉汉果报。此有三场所之道，其中戒蕴等未得圆满的属于下地道。所说下地果，是指在本章前四经中第三经中以『结果体为依止』而说，第四经中说『圆满者作圆满者，依止者作依止者』，而所谓根本正信诸根虽称为根，却由观照力得以联结，此点当当注意。
5-7. Paṭhamavitthārasuttādivaṇṇanā五至七、第一详说经等注释
§485-487
485-487.Vipassanāvasena nissakkaṃ veditabbaṃ, na maggaphalavasena, imasmiṃ sutte sabbasova vipassanindriyānaṃ eva adhippetattā. Idāni tamatthaṃ pākaṭaṃ kātuṃ ‘‘paripuṇṇāni hī’’tiādi vuttaṃ. Avihādīsu pañcasu suddhāvāsesu tattha tattha āyuvemajjhaṃ anatikkamitvā antarā kilesaparinibbānena parinibbāyanato antarāparinibbāyī, asaṅkhārena appayogena sarasatova parinibbāyanato asaṅkhāraparinibbāyī, tabbipariyāyato sasaṅkhāraparinibbāyī, uddhaṃ vāhibhāvena uddhamassa taṇhāsotaṃ vaṭṭasotaṃ vāti uddhaṃsoto, uddhaṃ vā gantvā paṭilabhitabbato uddhamassa maggasotanti uddhaṃsoto, akaniṭṭhabhavaṃ gacchatīti akaniṭṭhagāmīti evamettha saddattho daṭṭhabbo.
485-487.应以观照力觉知依止处，而非以道果力觉知，因本经所有根本观照诸根之主导。今欲显明其义，谓其为圆满者，如在不坏衣五处纯净中，寿命不逾中分，住于间隙中，以远离染污之涅槃自入涅槃者是间涅槃；以无分别寂静相入涅槃者是无分别涅槃；以分别之涅槃为止息者是分别涅槃；以上下流浪过程之熄灭渴爱之流转中，乃可知为上流熄灭之流。又上行者之道流，上流熄灭应当得证，故曰不归之行。此义理当当明了。
Imasmiṃ pana ṭhāneti ‘‘vipassanāvasena nissakka’’nti vuttaṭṭhāne. Arahattamaggeyeva ṭhatvāti imasmiṃyeva bhave arahattamaggeyeva, na vipassanāya ca ṭhatvā. Pañca nissakkāni nīharitabbānīti ‘‘tato mudutarehi antarāparinibbāyī hotī’’tiādīni pañca nissakkāni niddhāretvā kathetabbāni. Idāni tamatthaṃ vivaranto ‘‘arahattamaggassa hī’’tiādimāha. Tattha avihādīsu uppajjitvā uppannasamanantarāya parinibbāyanato paṭhamaantarāparinibbāyī. Tattha āyuppamāṇavemajjhaṃ appatvāva parinibbāyanato dutiyaantarāparinibbāyī, āyuvemajjhaṃ patvā parinibbāyanato tato paraṃ tatiyaantarāparinibbāyī veditabbo. ‘‘Pañca nissakkānī’’ti kasmā vuttaṃ? Nanu asaṅkhārasasaṅkhāraparinibbāyīti vattabbanti? Na vattabbanti dassento āha ‘‘asaṅkhāraparinibbāyissa sasaṅkhāraparinibbāyinopi eteva pañca janā’’ti.
在此处所谓“以观照力为依止”即指阿拉汉之道处，也就是说，身处此地者乃真立于阿拉汉道，而非仅仅立于观照力。五种依止应予阐明，谓自此以后随顺渐进者皆为间涅槃。如是分别五种依止：初自所生即入涅槃者为初间涅槃者；死亡在后，存寿中途入涅槃者为第二间涅槃者；寿命终，后生被破，入涅槃者为第三间涅槃者。以何故言五依止乎？非谓无分别涅槃与分别涅槃二者，亦非仅指无分别涅槃，乃示无分别涅槃与分别涅槃皆属于五者之内也。
Tīṇi nissakkānīti ‘‘tato mudutarehi sotāpanno hotī’’tiādīni tīṇi nissakkapadāni. Idha sakadāgāmī na gahito, so anāgāmimagge ṭhatvā nīharitabbo, anāgāmimaggassa vipassanindriyehi mudutarehi sakadāgāmī hoti. Sakadā…pe… mudutarānīti idaṃ sakadāgāmimaggassa vipassanindriyehi ekabījisaṅkhātasotāpannavipassanindriyāni mudutarāni hontīti tīṇi katvā vuttaṃ. Dhammānusārītiādidvayaṃ kolaṃkolādidvayena gahitaṃ hotīti. Sakadāgāmimaggassa hītiādi vuttasseva atthassa vivaraṇaṃ. Sesaṃ heṭṭhā vuttanayameva. Chaṭṭhasattamāni vuttanayānevāti chaṭṭhasattamāni suttāni dutiyatatiyesu vuttanayāneva. Tattha pana missakāni indriyāni kathitāni, idha pubbabhāgavipassanindriyāni kathitānīti ayameva viseso.
三种依止者，是谓随顺渐进得悉达多果分别根之三依止。此中，非还向果未获之时，须于不还果道中放弃，此时随顺渐进于不还果之根，遂而为非还向者。所说之随顺渐进，即为不还果道根之种子化增长，谓三种随顺渐进的非还果根乃更具种子力之根分别。由“法随行两法”之二法对立，说明随顺渐进之义，详尽如是。末后所说即为下方进一步说法，第六、第七经之说亦属第二第三经之续释。其中特别论根之正信，因前作根本观照分别故有所别。
8. Paṭipannasuttavaṇṇanā八、已行道经注释
§488
488.Tanti maggaphalavasena nissakkaṃ. Pāḷiyaṃ vuttameva ‘‘arahattaphalasacchikiriyāya paṭipanno hotī’’tiādinā. Aṭṭhahīti catūhi phalehi catūhi ca maggehīti aṭṭhahi. Bahibhūto na antobhāvo. Lokuttarāneva indriyāni kathitāni maggaphalacittuppādapariyāpannattā.
488.其余果报道果力为依止之说，巴利文中明确称“因阿拉汉果之证入而实践成就”，故共八者：四果四道。此指外在显现之果报力，而非内在生起；所说诸根皆指超世根，因道果意识之生起与实行而周遍具足。
9-10. Sampannasuttādivaṇṇanā第九至第十，《具足经》等注释。
§489-490
489-490.Indriyasampannoti ettha sampannasaddo paripūriatthoti āha ‘‘paripuṇṇindriyo’’ti. Missakāni indriyāni kathitāni sāmaññatova desitattā.
489-490. 关于“具根”的释义，在此“具足”指声音圆满具足的意思，因此称之为“圆满根”。所谓根，指的是感官，在此是一般性地描述感官种类。
Mudutaravaggavaṇṇanā niṭṭhitā. · 《较弱品》注释结束。
3. Chaḷindriyavaggo
3. 六根品
2. Jīvitindriyasuttavaṇṇanā第二，《生命根经》注释。
§492
492.Itthibhāveti itthitāya. Indaṭṭhaṃ karoti tathāsattajanasāmaññakāraṇabhāvato. Itthiyā eva indriyaṃ itthindriyaṃ. Esa nayo purisindriye. Jīviteti sahajātadhammānaṃ jīvane pālane pavattane. Vaṭṭindriyānīti vaṭṭahetubhūtāni indriyāni. Imesu hi upādinnaindriyesu sati vaṭṭaṃ vattati paññāyati.
492.“区别此者”意指“区别于女性的”。此说是根据本品的众生共同原因而说。属于女性的感官即为女性根。此法律适用于男性根。所谓“生命”，是指本性法则中生命的存在、保持和推进。“缘根”指由缘生的根。在这些带缘的感官中，根盘（感官系统）运转且周流，是智慧所显现的。
3. Aññindriyasuttavaṇṇanā第三，《已知根经》注释。
§493
493.Ajānitapubbaṃ dhammanti catusaccadhammamāha, tathā tesaṃyeva ñātadhammānanti. Ayaṃ panettha attho – ājānātīti aññā, paṭhamamaggena ñātamanatikkamitvā jānātīti attho. Sotāpannādīnaṃ chaariyānaṃ etaṃ nāmaṃ. Aññassa indriyāni aññindriyāni. Aññātāvīsūti ājānitavantesu. Yasmā aggaphaladhammesu ñāṇakiccaṃ sātisayaṃ, tasmā taṃ kiccaṃ sesadhammesupi samāropetvā vuttaṃ ‘‘aññātāvīsu arahattaphaladhammesū’’ti. Tattha tattha tesu tesu maggaphalesu. Tena tenākārenāti anaññātajānanādiākārena.
493.所谓“未知之前谛”，是指出四圣谛。又称“其亲属法”，这是本品的含义——“未知”即他解，通过超越初信而达知。此为入流果开始的行为。所谓他根，是指他人的感官，即异根。所谓“未知余”，意指那些尚未所知的。由于根本果法中包含了智慧任务及其记忆，因此此任务也被赋予了后续法则中说的“在未知根和阿拉汉果法里”之名。此处所言，分别指各个道果中未为所知的法。
4. Ekabījisuttavaṇṇanā第四，《一种子经》注释。
§494
494.Vipassanatonissakkanti vipassanindriyehi nissakkaṃ. Idāni tameva saṅkhepato vuttamatthaṃ vivaranto ‘‘samattānī’’tiādimāha. Tīṇi nissakkāni evamidha pañca nissakkāni nīharitabbāni ekabījiādivibhāvanato. Tenāha ‘‘sakadāgāmimaggassa hī’’tiādi. Sotāpattimaggassa vipassanindriyāni nāma tenattabhāvena sakadāgāmimaggaṃ pattuṃ gacchantassa sotāpannassa vipassanindriyāni. Pañcapi te sotāpattimaggassa bhedāyevāti ‘‘sakadāgāmimagge ṭhatvā nīharitabbānī’’ti vuttaṃ.
494.所谓“观智所依”，是依观根而说的。现将前文略释义加以阐明，称“三种所依”。此地应清除的是五种所依中的三种，是从一种种子之辨析得来。因此说“有时谓初入道者为下劣”。所谓入流道中观根，是这些观根中对初入道者适用的。五种所依是入流道中具备的五种别种，因此说“初入道位中于五种别相中现众别”。
Ekabījīti ettha khandhabījaṃ nāma kathitaṃ. Yassa hi sotāpannassa ekaṃ khandhabījaṃ atthi, ekaṃ attabhāvaggahaṇaṃ, so ekabīji nāma. Tenāha – ‘‘sotāpanno hutvā’’tiādi. Mānusakaṃbhavanti idaṃ panettha desanāmattaṃ, devabhavaṃ nibbattetītipi vattuṃ vaṭṭatiyeva. Bhagavatā gahitanāmānetāni. Ettakañhi pamāṇaṃ gato sattakkhattuparamo nāma hoti, ettakaṃ kolaṃkolo, ettakaṃ ekabījīti bhagavatā etesaṃ nāmaṃ gahitaṃ.
所谓“一种种子”，此指蕴种子。因入流者有一蕴种子，是彼自身所有蕴的基础，故名一种种子。因此说“成为入流者”等。人身是此处所说的法仅及，亦有天界寿终之义，此处亦被论述。此均为世尊所载名目。如此规模，乃至千百亿亿之多，谓之极大数量；如同层叠相继，因而名为“一种种子”，是世尊所定名号。
Dve tayo bhaveti devamanussesu eva dve tayo bhave. Sambodhicatusaccadhammo paraṃ ayanaṃ nissayo gati etassāti sambodhiparāyaṇo. Kulato kulaṃ gacchatīti kolaṃkolo. Sotāpattiphalasacchikiriyato paṭṭhāya hi nīcakule uppatti nāma natthi, mahābhogesu kulesu eva nibbattatīti attho. Kevalopi hi kula-saddo mahābhogakulameva vadati. Dve vā tīṇi vā kulānīti devamanussavasena dve vā tayo vā bhaveti ayampi missakabhavena kathito. Jātassa kumārassa viya ariyāya jātiyā jātassa nāmametaṃ, yadidaṃ niyatoti sattakkhattuparamādikoti ca samaññāti dassento āha ‘‘bhagavatā gahitanāmavasenevā’’tiādi.
存在两种或三种状态，仅在天人和人类中也存在两种或三种状态。所谓“成道四圣谛法”为最高归宿、依止且目标之义，称为成道者所依。族群中通称“族”意味着族群。由成道果位确证者明言，低贱家族中无所谓“出生”之名，唯有富贵家族中才有此名，意即“族”一词仅指富贵之家。简言，“族”之称仅用于富贵家族。亦有说法因天人及人类皆有二族或三族，此亦因误解而说。犹如尊贵之子之出生一样，所谓“出生”指的是有定之自性和七十余种本质，兼具一般意义，且称为“世尊所赐名字”等。
Yadi pubbahetuniyamato sotāpanno ca niyatoti sotāpattimaggato uddhaṃ tiṇṇaṃ maggānaṃ upanissayābhāvato pubbahetukiccaṃ natthīti sotāpattimaggassa upanissayabhāvo āpajjati. Yadi tassapi pubbahetuupanissayo siyā, tāva niyamato sotāpattimagguppattito pubbe eva niyamito, yāvañca akaniṭṭhaṃ tassa pubbahetu nāma , ahetukatā āpannā, iccassa ahetu appaccayā nipphatti pāpuṇāti. Kiñca hetu ce? Niyamato sotāpanno ca niyatoti paṭhamamaggādhigameneva anukkamena upari tiṇṇaṃ maggānaṃ kiccāni nipphajjanti, evaṃ sattakkhattuparamatādiniyame sati sattamabhavādito uddhaṃ pavattatāya dukkhassa mūlabhūtā kilesā paṭhamamaggeneva khīṇāti upari tayo maggā akiccā siyuṃ. Tenāha ‘‘paṭhamamaggassa upanissayo kato nāmā’’tiādi.
若前缘条件已成，得初果者仍被谓为已有定性，意指达到初果道路者，因无依止于三条道路之上而无前缘工作，即无作为，是初果道路有无依止之状。如若其前缘依止存在，则前缘早已形成该初果道路；而当其前缘失去及无缘起时，因无因缘故而消除不良，遂生消灭。如何成因？谓达初果并具定性，能顺从第一道路的达成而完成上面三条道路的工作，因此在七十余种本性及以后的法则中，于痛苦根本的出涅槃道路即第一道路，烦恼销灭，超越后续三条道路无工作。故称：“第一道路的依止何者”诸语。
Yadi upari tayo maggā sattakkhattuparamāditaṃ niyamenti, tato ca añño sotāpanno natthīti sotāpattimaggassa akiccakatā nippayojanatā āpajjeyya. Atha sakkāyadiṭṭhiādippahānaṃ tassa kiccaṃ, tesaṃ tesaṃ pahānena sattakkhattuparamādiniyamatāya. Bhavitabbaṃ, yāva uparimaggā eva hontīti sattabhavādito uddhamapavattanato tena vinānena sakkāyadiṭṭhiādippahānena ca tena vinā bhavitabbanti āha – ‘‘paṭhamamagge anuppanneva upari tayo maggā uppannāti āpajjatī’’ti. Tiṇṇaṃ maggānanti upari tiṇṇaṃ maggānaṃ. Vipassanā niyametīti yujjatīti vuttamatthaṃ vivaranto ‘‘sace hī’’tiādimāha.
若上面三条道路皆受七十余种本性之制，则无其他初果者存在，故无不工作及牵涉于初果道路者。且于我见等放弃工作之处，可做相应之断舍，亦于舍弃各见上，适合七十余种本性法则。应断舍直至仅存上位道路，依七种本性法则循环而成，谓以该断舍及我见等放弃，遂成之。故言“未现于第一道路之上三道既现”等。三道指上面三条道路。谓如实阐述观行中观照义，“若如是实”等言。
Sotāpanno vaṭṭajjhāsayo. Tatrekacce pākaṭe paññāte dassento ‘‘anāthapiṇḍiko’’tiādimāha. Idhaṭṭhakavokiṇṇasukkhavipassakassāti yo imasmiṃ kāmabhave ṭhito manussadevavasena vokiṇṇabhavūpapattiko sukkhavipassako ca, tassa vasena. Nāmaṃ kathitanti sattakkhattuparamoti nāmaṃ kathitaṃ. Keci pana ‘‘kāmabhave sattakkhattuṃyeva uppajjati, na tato’’ti vadanti, taṃ vīmaṃsitabbaṃ.
初果名止断行者，局部显露于经典中，如称“给孤独”等者。此称为在欲界中立于人天间断之行者，谓彼之持余法皆止断，称其宿命。此名乃指七十余种本性。有人以为“唯在欲界七十余种生起，不于他界”，此应予以详察。
Sodhessāmīti jambudīpe kenaci tepiṭakena bhikkhunā saddhiṃ piṭakattayameva mayhaṃ uggahaparipucchāvasena sodheyyāmīti paratīraṃ jambudīpaṃ gato. Yo bhikkhu sakkotīti yojanā. Aniccānupassanādīsu ekamukhena abhiniviṭṭhenapi abhidhammapariyāyena tīhi eva vimokkhehi maggaṃ labhatīti abhinivesabhedena tayo puggalā suññatato vuṭṭhitā, tathā tayo appaṇihitato vuṭṭhitāti cha honti, teva saddhādhurapaññādhuravasena dvādasa sakadāgāmino. Tathā arahanto, tayo antarāparinibbāyino eko upahaccaparinibbāyī eko uddhaṃsoto akaniṭṭhagāmīti pañca, te asaṅkhārasasaṅkhāraparinibbāyibhedena dasāti avihādīsu catūsupi cattālīsa, akaniṭṭhe pana uddhaṃsoto natthīti aṭṭhacattālīsa anāgāmino. Vipassanā kathitā sammasanacārassa kathitattā.
试问于炎洲中，是否有比库以三藏合一，因我的指示而彻底考察之。炎洲从萨咖天帝到比库言以距离相称。于无常观等多方面唯一坚定而由阿毗达摩次第，遂得释脱三种路径，断执有三众生自空起，亦存在非执着三众生，因此成十三次第声闻。阿拉汉、三种中间次第涅槃者、一高声闻、一往上闻、五总计，因无造作之大涅槃不同共计为四十七位不还来者。析观已为如实正行所说。
5-10. Suddhakasuttādivaṇṇanā第五至第十，《单纯经》等注释。
§495-500
495-500. Yathā cakkhussa sahajātatadindriyanissitadhammesu adhipateyyaṃ anuvattanīyattā, evaṃ taṃdvārikadhammesupi adhipateyyaṃ tehi anuvattanīyattāti vuttaṃ – ‘‘adhipateyyasaṅkhātena indaṭṭhenā’’ti. Esa nayo sesindriyādīsupi. Catusaccavasena kathitāni sabhāvādivibhāvanassa kathitattā.
第495-500条。正如眼根天生的本质所依之法需有主管而继承，亦如门类法有主管而继承，故言“有主管之法索引”是指感官所依的末端。以四圣谛所言并考虑性质分析而说。
Chaḷindriyavaggavaṇṇanā niṭṭhitā. · 六根品注释终了。
4. Sukhindriyavaggo
第四章 舒适根门
1-5. Suddhikasuttādivaṇṇanā一至五、纯净经等注释
§501-505
501-505. Yathā cakkhu dassane adhipateyyaṭṭhena cakkhundriyaṃ, evaṃ sukhavedanā sukhane adhipateyyaṭṭhena sukhindriyaṃ. Esa nayo sesesupi. Sesaṃ tebhūmakanti sesaṃ bhūmittayavasena tebhūmakaṃ.
501-505. 如同眼根之于视物的统帅，眼根依其统摄而显现，安乐感受亦如是，安乐根以安乐为统摄而显现。此为末叶部分。末叶中含藏地土的质，地土以其微细部分为质，形成地土整体。
6. Paṭhamavibhaṅgasuttavaṇṇanā六、第一分别经注释
§506
506.Kāyikanti ayamassa nissayavasena niddesoti āha – ‘‘kāyapasādavatthuka’’nti. Sarūpaniddeso sukhaṃ sukhindriyassa sarūpanti. Sādanīyaṭṭhena dhammapadāni attani assādayatīti sātaṃ, madhuraṃ. Vedayitanti vediyanaṃ, anubhavananti attho. Aññadhammavisiṭṭhoti phassādīhi aññehi dhammehi visadiso. Kāyikanti pasādakāyasannissitaṃ. Cetasikanti cetosannissitaṃ, tena vuttaṃ ‘‘ettha panā’’tiādi. Kāyapasāda…pe… natthi, tasmā ‘‘cattāro pasādakāye vatthuṃ katvā’’ti vuttaṃ.
506.“身体”者，依此为所凭而称之，意指“以形身体为基础”的。形相的说明，是安乐之根感受的形相。用恰当语言在法句中表达其义，即真切而柔和。感受者谓感受，意者为体验。因诸现象有差别，以触等诸法为别故。身体者，是以身体为所依。心者，是以心为所依，因而有说“此处”等语。“以形身体为基础”……不复存在，故言“四种以身体为所依的基础已成”。
9. Kaṭṭhopamasuttavaṇṇanā九、木喻经注释
§509
509.Dvinnaṃaraṇīnanti adharuttarāraṇīnaṃ. Kiñci dvayaṃ saṅghaṭṭitamattaṃ hutvā na samodhānagataṃ hotīti taṃnivattanatthaṃ ‘‘saṅghaṭṭanasamodhānā’’ti vuttaṃ. Punappunaṃ saṅghaṭṭanena hi tejopātubhāvo. Adharāraṇī viya vatthārammaṇaṃ asatipi vāyāme tajjasamphassapaccayato. Uttarāraṇī viya phasso vatthārammaṇādiphassena pavattanato. Saṅghaṭṭo viya phassasaṅghaṭṭanaṃ araṇidvayasaṅghaṭṭanā viya phassasseva vatthārammaṇesu saṅghaṭṭanākārena pavattito. Aggi viya vedanā anudahanaṭṭhena khaṇikāvāyañca. Vatthārammaṇaṃ vā uttarāraṇī viya indhanāpātagahaṇādīsu ussāhassa viya pavattisambhavato. Phasso adharāraṇī viya nirussāhanirīhatāvasena attasādhanato.
509.“双根界”者，下根与上根界。因两者虽成合一但无融合，故有“构合不融”一说。反复合摄犹如力量显现。下根界似胴体因触受等感发作而无生；上根界似触由胴体以上感触而起。合摄如同触之合摄，二界合一。如同火以燃烧脉动与细息短促显示活力，胴体亦如上根界，于点燃取火等处显起如奋发。触似下根界，因无生无助且无气力，故性消淡。
10. Uppaṭipāṭikasuttavaṇṇanā十、逆次第经注释
§510
510. Rasanaṃ bhañjanaṃ nirujjhanaṃ raso. Yo yo dhammānaṃ raso yathādhammaraso, tena yathādhammarasena. Paṭipāṭiyāti kamena, ubhayenapi dhammānaṃ pahānakkamenāti vuttaṃ hoti. Imasmiṃ indriyavibhaṅgeti imasmiṃ indriyasaṃyuttasaññite indriyavibhaṅge. Adesitattāti sesasuttāni viya ‘‘sukhindriya’’ntiādinā adesitattā idaṃ uppaṭipāṭikasuttaṃ nāma. Valiyā kharasamphassāya phuṭṭhassa. Tanti kaṇṭakavedanādiṃ. Etassa dukkhindriyassa.
510.味觉含破坏与止灭之意。诸法之味皆如法的味，以如法的味尝之。行为次第，乃以彼此放弃诸法之行为，故称。此为根之一分类，名为感官分析，亦名根分类。未指明部分诸经，如“安乐根”等，是此根所属的次第教学。遭粗糙或尖锐触感，如针刺等苦感，即此苦根之由。
Tesaṃtesanti domanassindriyādīnaṃ. Kāraṇavasenevāti taṃtaṃasādhāraṇakāraṇavasena. Tesañhi visesakāraṇaṃ dassento ‘‘pattacīvarādīnaṃ vā’’ti āha.
“彼此之间”者，指忧苦根等。因果相续，是特殊因缘。为示其特异原因，言及“如袈裟衣等”。
Ekatovāti punappunaṃ paduddhāraṇaṃ akatvā ekajjhameva. Dutiyajjhānādīnaṃ upacārakkhaṇe eva nirujjhantīti ānetvā sambandho. Tesaṃ dukkhindriyadomanassādīnaṃ. Atisayanirodhoti suṭṭhu pahānaṃ ujuppaṭipakkhena vūpasamo. Nirodhoyevāti nirodhamattameva. Nānāvajjaneti yena āvajjanena appanāvīthi hoti, tato bhijjāvajjane, anekāvajjane vā. Appanāvīthiyañhi upacāro ekāvajjano, itaro anekāvajjano anekakkhattuṃ pavattanato. Visamanisajjāya uppannakilamatho visamāsanupatāpo. Pītipharaṇenāti pītiyā pharaṇarasattā. Pītisamuṭṭhānānaṃ vā paṇītarūpānaṃ kāyassa byāpanato vuttaṃ. Tenāha ‘‘sabbo kāyo sukhokkanto hotī’’ti. Vitakkavicārapaccayepīti pi-saddo aṭṭhānapayutto, so ‘‘pahīnassā’’ti ettha ānetvā sambandhitabbo ‘‘pahīnassapi domanassindriyassā’’ti. Etaṃ domanassindriyaṃ uppajjatīti sambandho. ‘‘Tassa mayhaṃ aticiraṃ vitakkayato vicārayato kāyopi kilami, cittampi vihaññī’’ti ca vacanato kāyacittakhedānaṃ vitakkavicārapaccayatā veditabbā. Vitakkavicārabhāve uppajjati domanassindriyanti ānetvā sambandhitabbaṃ. Tatthassa siyā uppattīti tattha dutiyajjhānupacāre assa domanassassa uppatti bhaveyya. ‘‘Tatthassa siyā uppattī’’ti idaṃ parikappavacanaṃ upacārakkhaṇe domanassassa suppahīnabhāvadassanatthaṃ. Tathā hi vuttaṃ ‘‘na tveva dutiyajjhāne pahīnapaccayattā’’ti. Pahīnampi somanassindriyaṃ pīti viya na dūreti katvā ‘‘āsannattā’’ti vuttaṃ. Nānāvajjanupacāre pahīnampi pahānaṅgaṃ paṭipakkhena avihatattā antarantarā uppajjeyyāti imamatthaṃ dassento ‘‘appanāppattāyā’’tiādimāha. ‘‘Tādisāya āsevanāya icchitabbattā yathā maggavīthito pubbe dve tayo javanavārā sadisānupassanāva pavattanti, evamidhāpi appanāvārato pubbe dve tayo javanavārā upekkhāsahagatāva pavattantī’’ti vadanti. Aparisesanti suvikkhambhitanti katvā vikkhambhanena anavasesaṃ.
“Ekatovā”者，复次不应反复回忆，只一心一意。以此“二次禅”等之禅的专注守护，在专注相继中断绝不生。此复次断绝之事，缘于苦根身心烦恼等。所谓极胜断灭，谓正确舍弃，正面对应而念心安稳。所谓断灭，仅仅断灭而已。所谓多门意，指由何等门径产生差别方法，因而有粗重、有微妙多个门径。门径不一，禅处有所不同。所谓不善感缘，谓由不安坐所生苦恼烦恼。所谓生喜者，喜由喜根力量。喜集动身广布，故谓如是。因而说“诸身皆趣乐悦”。所谓念思依，谓“喜”字连结三处，故说“已舍”，此中理应引出联系“已舍苦根”，此为苦根生起联系。苦根即苦烦恼根起，故应知。论说“我因久思所想而身苦心坏”一句，应了念思依发生破坏身心的因缘。念思生起时，即是苦烦恼根生起，应引为所属。此处若发生，则二禅守护时苦根发生。所谓“此处当有发生”，此为言守护时苦根已消灭状态之显现。盖言“不因第二禅而消灭”。即使烦恼根已消，喜根亦不远离，如芒刺未除。又因不同门径之守护，即使烦恼根已除，亦不会直接生起，彼已临近故。为明此理，谓“少生多生”，又谓“应由此守护”，如划行道理如前观三条疾风缠绕枝叶般，同样由少之微妙守护，前二三条疾风疾驰出现。谓若断绝守护，则如散乱、久延皆不得安息。
Tathattāyāti tathabhāvāya paṭhamajjhānasamaṅgitāya. Sā panassa uppādanena vā uppannassa samāpajjanena vā hotīti vuttaṃ ‘‘uppādanatthāya samāpajjanatthāyā’’ti. Dvīsūti navamadasamesu suttantesu.
“Tathattāyāti”者，即真实本性也。谓与第一禅等相应净心。又因其生起，或由耽著或由专注生，故说“由执着而止由专注而至”。“Dvīsu”者，谓九众多经中所言也。
Sukhindriyavaggavaṇṇanā niṭṭhitā. · 乐根品注释终了。
5. Jarāvaggo
第五章 老年品
1. Jarādhammasuttavaṇṇanā一、老法经注释
§511
511. Pamukhe , pāsādassa ca pacchimabhāge ātapo pacchātapo, tasmiṃ pacchātape. So hi pāsādassa pamukhabhāvena kato. Kiṃ pana bhagavato vajirasāraṃ sarīraṃ otāpetabbaṃ hotīti āha – ‘‘sammāsambuddhassā’’tiādi . Ayañca imaṃ suttaṃ desitasamaye. Na sakkoti byāmappabhāya kāyaci pabhāya anabhibhavanīyattā. Kiñcāpi buddhābhā sūriyābhāya anabhibhavanīyā, ghammasabhāvatāya pana rasmīnaṃ parito pharantī sūriyābhā tikhiṇā uṇhāti āha ‘‘rasmiteja’’nti. Idāni tamatthaṃ upamāya vibhāvetuṃ ‘‘yatheva hī’’tiādi vuttaṃ.
第511经，寺院前面与后面有热与背热二种热，此处谓后热。此后热来源于寺院前面的热。世尊因此有铁块般炙烤身躯之感，谓能熬炼正觉之躯体，故曰“正觉者”。此经当时宣说。不可谓如夕阳余辉或体内光辉不能透见。佛之光辉非太阳烈光可比，佛光环绕周身，若太阳光芒迅猛刺烈，谓此谓“光辉之势”。此今以明白比喻分辨，谓犹如飞鸟之类。
Suvaṇṇāvaṭṭaṃ viyāti acche suvaṇṇapatte vinivattaāvaṭṭaṃ viya. Garahaṇacchariyaṃ nāma kiretaṃ ‘‘acchariyametaṃ avisicchephalavada’’ntiādīsu viya. Na evametarahīti attano pākaṭavasena vadati, na itaresampīti. Sirājālāti sirāsantānā. Evarūpaṃ na hotīti aññesaṃ pākatikasattānaṃ vuttākāraṃ viya na hoti puññasambhārassa uḷāratamattā vipaccanassa pariyantagatattā. Tenāha ‘‘aññesaṃ apākaṭa’’nti. Valiyāvaṭṭakanti appakaṃ valiyāvaṭṭaṃ. Tenāha ‘‘kesaggappamāṇa’’nti. Sabbānīti sirājālāni. Purato vaṅkoti thokaṃ purato natamattaṃ sandhāyāha. Tena vuttaṃ ‘‘svāyaṃ aññesaṃ apākaṭo’’ti. Nayaggāhatoti anumānato. Dhī tanti dhī-saddayoge upayogavacanaṃ. Dhīti jigucchanatthe nipāto. Dhikkāroti jigucchāpayogo. Taṃ phusatūti tuyhaṃ pāpuṇātu.
黄金戒指展现，如同黄金叶子的光环旋转。名为护符的王冠，谓“护符奇异、无垢无裂”等犹如此等。此非自我所显，也非他者所为。所谓王冠链即头连脉。此非他人所造之记号，仅是善业汇集之最极进境。故称“他者不显”。大光环者即小光环者。谓所有王冠链。谓前面曲折，即弯曲不满。故曰“他者自动不显”。“引导起来”，谓以推测。智慧即智慧声合，谓用语适用。智者为断除痛苦之祸根。祸根连结，愿汝获得彼。
2. Uṇṇābhabrāhmaṇasuttavaṇṇanā二、伍那巴婆罗门经注释
§512
512.Aññamaññassāti añño aññassa. Na paccanubhoti attano avisayabhāvato. Idāni taṃ aññavisayataṃ anvayato byatirekato vibhāvetuṃ ‘‘sace hī’’tiādi vuttaṃ.
“Aññamaññassāti”者，谓彼此间相对。非反感自身为对象。此时欲按上下文诸义分别明辨，谓“若然则”。
Visayāni paṭisaranti etthāti paṭisaraṇaṃ. Indriyaviññāṇāni hi asatipi tādise adhippāye attano ārammaṇassa yāthāvato sampajānanato pavedanavijānanāni karontāni viya pavattanti, tathā lokassa aññattha siddhito. Tenāha bhagavā – ‘‘mano paṭisaraṇaṃ, manova nesaṃ gocaravisayaṃ paccanubhotī’’ti manodvārikajavanamano hi savisesaṃ manovisayaṃ paccanubhoti, pañcadvārikajavanamano mananamattameva paccanubhavati. Rajjanādiggahaṇañcettha nidassanamattaṃ, tasmā saddahanādipi gahitamevāti daṭṭhabbaṃ, pañcadvārappavattivasena tathā vuttaṃ. Ekasmiṃ pana dvāreti cakkhudvāre.
此处言「境界离去者」，即「离去、避开」之意。由于六根（眼根等）与识心并非实有，正如此处所说，这些执持自身对象的六根识心，在实相上并非真实存在，它们像是激发觉知、引发感知的因缘而发生运动，这样的运动亦即世间他处使得成就的缘由。因此，世尊说：「心为避开，心体乃我所入之境界的体验。」所谓心之动，如通过心门而来的心念，确实体证诸心境；而五门的心念则仅仅体验思惟的念头。一诸如国王及诸执持之类，不过是为了例示，因此即使是听觉声响也是属受摄持之物，所以应当观察记取，正因如是，才有五门运行之说。在一处实则只有两门，即眼门。
Dubbalabhojakāti appānubhāvā rājabhoggā. Āyanti bhoguppattiṭṭhānaṃ. Yottabandhādinimittaṃ laddhabbakahāpaṇo yottakahāpaṇo. Addubandhādinimittaṃ gahetabbakahāpaṇo addukahāpaṇo. Māghātaghosanāya katāya hiṃsānimittaṃ gahetabbakahāpaṇo māpahārakahāpaṇo. Tassa parimāṇaṃ dassetuṃ ‘‘aṭṭhakahāpaṇo’’tiādi vuttaṃ. Satavatthukanti satakarīsavatthukaṃ.
「贫苦饮食者」谓未能常得食味享受之人，称为王者享乐者。彼者先来缘于得享饮食之处所。以系缚缘等因缘，得持摄者为困缚之手，以缚者为束缚之手。若由断缚缘起，得摄者为断持手，断持者为断手。因魔及喧嚣者作恶因缘，得摄者为受持非善，舍弃之手。其数量亦有规定，如称八手等。所谓一百匝者，即百次相关之意。
Maggasatīti ariyamaggasati. Bhāvanamanuyuñjantassa hi javanamano ussakkitvāva maggasatiṃ paṭisarati tappariyosānattā. Tanti nibbānaṃ. Sāti phalavimutti. Paṭisarati aggamaggasatiyā. Phalavimutti nibbānanti ubhayaṃ maggassa siddhāyevāti. Ārammaṇavasena natthi etassa paṭisaraṇanti appaṭisaraṇaṃ asaṅkhatāmatassa santiniccasabhāvattā. Sayaṃ pana sabbesaṃyeva ariyānaṃ paṭisaraṇaṃ. Tenāha ‘‘nibbānaṃ arahato gatī’’ti (pari. 339). Nibbānaṃ anupaviṭṭhaṃ nibbānanissayattā. Na tato paraṃ gacchati gatassa aññassa tādisassa abhāvā. Nibbānaṃ pari sabbaso osānanti nibbānapariyosānaṃ.
「道集」即贵圣之道集。修持者意志奋发，心念集聚，作为道集则依止途径之尽头，而道集乃是通达涅槃之道路。涅槃即解脱之果。所谓「依止」即最高之道集依止，果解即解脱，此乃涅槃二者结合，道果皆成就。此中所缘现行无「依止」之义，因其为不可说、无余涅槃之常住本性。涅槃自体即为诸圣之唯一依止，故称：「涅槃为阿拉汉之归宿。」涅槃本不被演示，因为无依止故远离彼岸。不复有彼之类存在。涅槃乃终极无余涅槃义。
Mūlajātā jātamūlā. Tato eva patiṭṭhitā. Kā panassāti āha ‘‘maggena āgatasaddhā’’ti. Maggo daḷhāya asaṃhāriyasaddhāya mūlaṃ diṭṭhisampayuttāni ceva vicikicchācittañcāti pañca akusalacittāni samucchedavasena pahīnāni. Pañca nīvaraṇānīti ettha apāyagamanīyāni paṭhamamaggeneva pahīnāni, itarāni vikkhambhanavasena jhānena pahīnānīti pañcasu orambhāgiyakilesasaṃyojanesu ekadesavigameneva bahiddhāsaṃyojano viya jātoti vuttaṃ ‘‘jhānaanāgāmiṭṭhāne ṭhito’’ti. Tenāha ‘‘so aparihīna…pe… nibbāyeyyā’’ti.
「本根出生」谓根本所生。由此根本坚立根基。何谓根基？谓「依止于道之信」，即依止坚固不可毁坏信心，根本与正见相应。且亦有与疑惑心相应者，称为五不善心，因断除而废止。所谓五障碍者，即本地道上首先断除之恶趣通行障碍，而其余障碍由禅定转化而断。五种障碍为贪、嗔、痴、掉举、疑惑，这五种烦恼三者形成十八重障碍，谓「住于禅定者不生彼地」之意。是故，世尊说：「若无破坏者……可入灭。」
5. Paṭhamapubbārāmasuttavaṇṇanā五、第一东园经注释
§515
515. Pubbakoṭṭhake evaṃ āgatasuttaṃ ādiṃ katvā phalindriyāneva kathitāni aggaphalavasena desanāya āgatattā.
第五百一十五经文，乃于前部所集之经中，于开首作如是讲述，专论果根六识，并依首要果义而宣讲故也。
10. Āpaṇasuttavaṇṇanā十、店铺经注释
§520
520.Uparisaha vipassanāya tayo maggāti vipassanāya saha sotāpattiphalato upari tayo maggā. Maggādhigamena idāni paccakkhabhūtattā ‘‘ime kho te dhammā’’ti vuttā. Tattha yaṃ aggabhūtaṃ, tassa vasena dassetuṃ ‘‘arahattaphalindriyaṃ nāmā’’ti vuttaṃ indriyabhāvasāmaññena ekajjhaṃ katvā. Ativijjhitvā passāmīti sacchikatvā yāthāvato passāmi. Catūhi indriyehīti vīriyindriyādīhi catūhi indriyehi. Sā vipassanāmaggaphalasahagatā siyāti missakā vuttā.
第五百二十经文，谓观智法修习者有三道，即与观智相并且由初果得生三道。现因道之成就，迄今已现说「这是你的法」。其中所首要者，为了说明彼法之本质，述曰「此名阿拉汉果根六识」。简略而单一地说，有目力根等四根。此为随观智道所成之果期，则谓不可假言之说。
Jarāvaggavaṇṇanā niṭṭhitā. · 老品注释完毕。
6. Sūkarakhatavaggo
六、猪坑品
1. Sālasuttavaṇṇanā一、沙喇经注释
§521
521.Sūrabhāvenāti atisūrabhāvena. Bujjhanatthāyāti saccapaṭivedhāya.
521.『以极芳香』者，以极度芳香之故也。『为了觉悟』者，为了穿透诸谛也。
2. Mallikasuttavaṇṇanā二、《玛丽嘉经》注释
§522
522.Cattāri indriyānīti paññindriyaṃ ṭhapetvā sesāni cattāri. ‘‘Ariyañāṇaṃ lokuttara’’nti vuttaṃ maggañāṇaṃ katvā. Ariya-saddo pana yathā tathā visuddhepi hotīti tādisaṃ sandhāya vuttaṃ ‘‘tampi panā’’tiādi. Yathā hi cattārindriyāni missakāni, evaṃ paññindriyampi missakanti vuccamāne na koci virodhoti adhippāyenāha ‘‘tampi pana…pe… vaṭṭatī’’ti.
522.所谓四根，即以智慧根为主，余者四种。称之为『圣知、出世法』，乃指实现道果的智慧。『圣名』如实净明，因此说『他亦是如此』等表述。正如四根中感官混杂，智慧根亦被称为混杂，但无人反对，反而说『他乃此』，如是认为。
3. Sekhasuttavaṇṇanā三、《有学经》注释
§523
523.Na sakkoti indriyānaṃ aparipakkattā. Atthīti pajānāti nayaggāhena, na paccakkhato. Na hi ariyāpi anadhigataṃ maggaphalaṃ paccavekkhituṃ sakkonti.
523.感官不成熟者不可称为能干。缘由乃通过引导理解，并非反驳掌握。确实，即使圣者也不可能反观未证得道果。
6. Patiṭṭhitasuttavaṇṇanā六、《确立经》注释
§526
526.Sāsavesūti caturāsavavinimuttesu sesadhammesu ārammaṇesu. Tesupi uppajjanakaanatthato cittaṃ rakkhati nāma.
526.所谓烦恼，即指四种烦恼根除后余存的法门。心于此等对象中护持，名为护心。
8. Sūkarakhatasuttavaṇṇanā八、《野猪掘处经》注释
§528
528.Taṃsandhāyāti taṃ sūkarakhataleṇaṃ sandhāya. Etaṃ ‘‘sūkarakhatāya’’nti vacanaṃ vuttaṃ. Bhāvanapuṃsakanti bhāvajotakaṃ napuṃsakavacanaṃ yathā ‘‘visamaṃ vātā vāyanti, ekamantaṃ nisīdī’’ti. Kiccapaṭipatti tesaṃ saṃkāsanaṭṭhena sapatiso, sapatiso eva sappatisso, sajeṭṭhakoti āha ‘‘sappatissoti sajeṭṭhako’’ti.
528.『指意』是针对猪坑之地说。此称谓即称为『猪坑』之语。『修习者』意指修行亮光，如『刮风不平，坐于一方』的俗语。因其修行相续，逐渐插入，甚至称为『三重插入』，于是称作『三重插入者』。
Sūkarakhatavaggavaṇṇanā niṭṭhitā. · 《野猪掘处品》注释结束。
7. Bodhipakkhiyavaggavaṇṇanā
七、觉支品解说
§531-650
531-650. Sattānaṃ phalānaṃ hetubhūtāni ‘‘imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā’’tiādinā vuttāni, pañcindriyāniyeva phalūpacārena ‘‘satta phalānī’’ti vuttāni. Tāni ca pubbabhāgāni ‘‘imesaṃ, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā…pe… sattānisaṃsā pāṭikaṅkhā’’ti vacanato. Tesanti sattānaṃ phalānaṃ. ‘‘Dvinnaṃ phalānaṃ aññataraṃ phala’’nti evaṃ atītasutte vuttāni heṭṭhā dve phalāni nāmāti vadanti. Yehi pana indriyehi aññatra pana antarāparinibbāyiṃ sesāni phalāni honti, tāni cattāri sapubbabhāgāni lokuttarānīti vuttaṃ siyā.
531-650段中，有关于众生果报之因所生起者的说法，即『比库们，此五根身得修习……』等言。其中特别指出五根身的修习，果报的使用上称为『七种果报』。这些七种果报，其前分为『比库们，此五根身修习……直至七者果报的断欲』等语句所明。此七者，即为七种果报。又如《过去经》中所说『二种果报中有一果』，下面则指出其中两个果报的名称。若是指凭借诸根，除了间接涅槃之外的余果报，则这余果报的前四分为被称为世间出世间者。
Indriyasaṃyuttavaṇṇanā niṭṭhitā. · 《根相应》注释结束。