2. Nīvaraṇappahānavaggo · 2. 盖断品复注
1. Rūpādivaggavaṇṇanā一、色等品注释
Nidānavaṇṇanā因缘注释
Vibhāgavantānaṃ sabhāvavibhāvanaṃ vibhāgadassanavaseneva hotīti paṭhamaṃ tāva nipātasuttavasena vibhāgaṃ dassetuṃ ‘‘tattha aṅguttarāgamo nāmā’’tiādimāha. Tattha tatthāti ‘‘aṅguttarāgamassa atthaṃ pakāsayissāmī’’ti yadidaṃ vuttaṃ, tasmiṃ vacane, ‘‘yassa atthaṃ pakāsayissāmī’’ti paṭiññātaṃ, so aṅguttarāgamo nāma nipātasuttavasena evaṃ vibhāgoti attho. Atha vā tatthāti ‘‘aṅguttaranissitaṃ attha’’nti etasmiṃ vacane yo aṅguttarāgamo vutto, so nipātasuttādivasena edisoti attho.
“区分者”为对事物本性的分别显现，犹如在最初《落地经》中为显示区分而说：“有关的数部经名”等。此中“此处”指的是“数部经意旨将予说明”，语中“意旨将说明者”已明示，即该经以《落地经》作为其区分之根据义。又或谓“数部经所依之意”，此语中所指的“数部经”即以《落地经》等为依托之义。
Idāni taṃ ādito paṭṭhāya saṃvaṇṇitukāmo attano saṃvaṇṇanāya paṭhamamahāsaṅgītiyaṃ nikkhittānukkamena pavattabhāvadassanatthaṃ ‘‘tassa nipātesu…pe… vuttaṃ nidānamādī’’tiādimāha. Tattha yathāpaccayaṃ tattha tattha desitattā paññattattā ca vippakiṇṇānaṃ dhammavinayānaṃ saṅgahetvā gāyanaṃ kathanaṃ saṅgīti. Etena taṃtaṃsikkhāpadānaṃ suttānañca ādipariyosānesu antarantarā ca sambandhavasena ṭhapitaṃ saṅgītikāravacanaṃ saṅgahitaṃ hoti. Saṅgīyamānassa atthassa mahantatāya pūjanīyatāya ca mahatī saṅgīti mahāsaṅgīti, paṭhamā mahāsaṅgīti paṭhamamahāsaṅgīti, tassā pavattikālo paṭhamamahāsaṅgītikālo, tasmiṃ paṭhamamahāsaṅgītikāle. Nidadāti desanaṃ desakālādivasena aviditaṃ viditaṃ katvā nidassetīti nidānaṃ. Yo lokiyehi upogghātoti vuccati, svāyamettha ‘‘evaṃ me suta’’ntiādiko gantho veditabbo. Na ‘‘sanidānāhaṃ, bhikkhave, dhammaṃ desemī’’tiādīsu (a. ni. 3.126) viya ajjhāsayādidesanuppattihetu. Tenevāha – ‘‘evaṃ me sutantiādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādī’’ti.
现在回溯最初起源，欲为述说其浅显易解，故依次序展示最初大合诵经的徐次发起意趣，以示其于“其经中有言……决定缘起”等说法。各处依本缘、责任不同而分别宣说，对各种律藏、经藏加以整合，成歌诵与说话之合诵。由此，《戒律经》初末及浸润相续，因其相互关系，称为合诵。正在进行者因其重要性与被敬奉，称为大合诵，首大合诵，首大合诵时段，谓其于首大合诵时起因。所谓“决定缘起”即于说法、说法者时间起未明者不得为知者。所谓世俗的起因，是指“如是我闻”等开头句之集合体，皆属于著录之卷。并非如略句“我在此时宣说法”等初显意旨之起点。世尊所宣“如是我闻”等句，是由长老阿难在首大合诵时宣说此决定缘起等。
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1. ‘‘Sā panesā’’tiādinā bāhiranidāne vattabbaṃ atidisitvā idāni abbhantaranidānaṃ ādito paṭṭhāya saṃvaṇṇituṃ ‘‘yaṃ paneta’’nti vuttaṃ. Tattha yasmā saṃvaṇṇanaṃ karontena saṃvaṇṇetabbe dhamme padāni padavibhāgaṃ tadatthañca dassetvā tato paraṃ piṇḍatthādinidassanavasena ca saṃvaṇṇanā kātabbā, tasmā padāni tāva dassento ‘‘evanti nipātapada’’ntiādimāha . Tattha padavibhāgoti padānaṃ viseso, na padaviggaho. Atha vā padāni ca padavibhāgo ca padavibhāgo, padaviggaho ca padavibhāgo ca padavibhāgoti vā ekasesavasena padapadaviggahā padavibhāgasaddena vuttāti veditabbaṃ. Tattha padaviggaho ‘‘jetassa vanaṃ jetavana’’ntiādinā samāsapadesu daṭṭhabbo.
第一，“是彼处”及其起首外缘已明，现从内缘起点述说“何为是彼处”之意。谓述说者须显现所述法中之词，分词之法，并示后续以聚义释之故，须从词语部分展开述说，故曰“如是词语句”等。此中“分词”指单词的具体区分，不同于词汇总集学。又或谓“词语及区分”即部分与词的区分，或词的总集与区分二者，此处单言亦当理解为词与部分区分之合名。此中词汇总集可见如“捷树林”等合成词。
Atthatoti padatthato. Taṃ pana padatthaṃ atthuddhārakkamena paṭhamaṃ evaṃ-saddassa dassento ‘‘evaṃ-saddo tāvā’’tiādimāha. Avadhāraṇādīti ettha ādi-saddena idamatthapucchāparimāṇādiatthānaṃ saṅgaho daṭṭhabbo. Tathā hi ‘‘evaṃgatāni puthusippāyatanāni, evamādīnī’’tiādīsu idaṃ-saddassa atthe evaṃ-saddo. Gata-saddo hi pakārapariyāyo, tathā vidhākāra-saddā ca. Tathā hi vidhayuttagatasadde lokiyā pakāratthe vadanti. ‘‘Evaṃ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti seyyathāpi tvaṃ etarahi sācariyakoti. No hidaṃ, bho gotamā’’tiādīsu (dī. ni. 1.286) pucchāyaṃ. ‘‘Evaṃ lahuparivattaṃ (a. ni. 1.48), evamāyupariyanto’’ti (dī. ni. 1.244; pārā. 12) ca ādīsu parimāṇe.
“义”者，即词义之所指。现就词义之发挥，最初从说明“如是词”等名起首。所谓内容涵盖“如是词”乃指言语上的意涵问题，是由提问展开之集合。譬如“如是起者”，其名表示乃意涵议论；亦如因果作业之分别阐述，使观者理解各类义。诸如“如是形态轻转”、“如是寿终结”等于禅经释义中见此体量。
Nanu ca ‘‘evaṃ su te sunhātā suvilittā evamāyupariyanto’’ti ettha evaṃ-saddena pucchanākāraparimāṇākārānaṃ vuttattā ākārattho eva evaṃ-saddoti? Na, visesasabbhāvato. Ākāramattavācako hi evaṃ-saddo ākāratthoti adhippeto yathā ‘‘evaṃ byākho’’tiādīsu (ma. ni. 1.234; pāci. 417; cūḷava. 65), na pana ākāravisesavācako. Evañca katvā ‘‘evaṃ jātena maccenā’’tiādīni (dha. pa. 53) upamādiudāharaṇāni upapannāni honti. Tathā hi ‘‘yathā hi…pe… bahu’’nti (dha. pa. 53) ettha puppharāsiṭṭhāniyato manussūpapattisappurisūpanissayasaddhammassavanayonisomanasikārabhogasampatti- ādidānādipuññakiriyāhetusamudāyato sobhāsugandhatādiguṇayogato mālāguṇasadisiyo pahūtā puññakiriyā maritabbasabhāvatāya maccena sattena kattabbāti jotitattā puppharāsimālāguṇāva upamā. Tesaṃ upamākāro yathā-saddena aniyamato vuttoti ‘‘evaṃ-saddo upamākāranigamanattho’’ti vattuṃ yuttaṃ, so pana upamākāro niyamiyamāno atthato upamāva hotīti āha – ‘‘upamāyaṃ āgato’’ti. Tathā ‘‘evaṃ iminā ākārena abhikkamitabba’’ntiādinā upadisiyamānāya samaṇasāruppāya ākappasampattiyā yo tattha upadisanākāro, so atthato upadeso evāti vuttaṃ – ‘‘evaṃ te…pe… upadese’’ti. Tathā evametaṃbhagavā, evametaṃ sugatāti ettha bhagavatā yathāvuttamatthaṃ aviparītato jānantehi kataṃ tattha saṃvijjamānaguṇānaṃ pakārehi haṃsanaṃ udaggatākaraṇaṃ sampahaṃsanaṃ, yo tattha sampahaṃsanākāroti yojetabbaṃ.
然则“如是形态轻转、如是寿终结”等语，岂非仅为形态问答之称？非也，应以其特殊性质区别。所谓形态度量者，“如是词”为形态之意指，谓此义含形态之义，如“如此解释”等，不特指形态差异。此处“如是词”指比喻性说明，比如《法句经》中“如是死去”等义，引申典型为比喻，并不随便。然则如“正如……诸多”等段，乃以花饰等华美喻意形象表达诸善果之栽培成果，体现善习惯作业所生荣华有功德之缘。此种喻辞即“如是词”喻义体，表明它非随意，而为规范使用，故称“比喻词义之终结义”。但若比喻被规约者，则可转化为实义比喻。又谓“这乃以此形态示现”，即示范禅者等学法以相配合。其示现形态，就是所谓示说法义之象征。
Evamevaṃ panāyanti ettha garahaṇākāroti yojetabbaṃ, so ca garahaṇākāro ‘‘vasalī’’tiādikhuṃsanasaddasannidhānato idha evaṃ-saddena pakāsitoti viññāyati. Yathā cettha, evaṃ upamākārādayopi upamādivasena vuttānaṃ puppharāsiādisaddānaṃ sannidhānatoti daṭṭhabbaṃ. Evaṃ, bhanteti khotiādīsu pana dhammassa sādhukaṃ savanamanasikārena niyojitehi bhikkhūhi attano tattha ṭhitabhāvassa paṭijānanavasena vuttattā ettha evaṃ-saddo vacanasampaṭicchanattho vutto, tena ‘‘evaṃ, bhante, sādhu bhante, suṭṭhu bhante’’ti vuttaṃ hoti. Evañca vadehīti ‘‘yathāhaṃ vadāmi, evaṃ samaṇaṃ ānandaṃ vadehī’’ti vadanākāro idāni vattabbo evaṃ-saddena nidassīyatīti nidassanattho vutto. Evaṃ noti etthāpi tesaṃ yathāvuttadhammānaṃ ahitadukkhāvahabhāve sanniṭṭhānajananatthaṃ anumatiggahaṇavasena ‘‘no vā, kathaṃ vo ettha hotī’’ti pucchāya katāya ‘‘evaṃ no ettha hotī’’ti vuttattā tadākārasanniṭṭhānaṃ evaṃ-saddena vibhāvitanti viññāyati. So pana tesaṃ dhammānaṃ ahitāya dukkhāya saṃvattanākāro niyamiyamāno avadhāraṇattho hotīti āha – ‘‘evaṃ no ettha hotītiādīsu avadhāraṇe’’ti.
同理，若谓此处为受持法义所用之表征，则可了知，所谓的表征即“事实示现声”，例如“瓦萨利”等特有地名称号借以显现该词义。如此诸比喻及类推花饰等词汇，就是通过示现相关辞汇，传达含义。因如前述，“愿尊者请听”、“善哉善哉”等赞叹语词，于善说法场所被喧哗传扬，显示因境所在而生双向表征词义，使法义达成。由此，尚应于此以“如是尊者、善哉，善哉”诸语应答，表明词义受肯定。此语当解释为“我如此说，愿沙门阿难如是听闻”，乃言辞式的示现。如此，释者在此论所说皆为法义释显，而非对法的反动或执断，甚至对“为何如此”等问答均有条理解答，表明此义乃语辞之展现。由于法性之不善根缘生诸苦难，故语义应用审慎规范，而宣示如“此非此处”等用于限制说明。此出现在“此非此处”等教令部分，寓含警戒之意，防止误入纷争，确保教义得以正行。
Nānānayanipuṇanti ekattanānattaabyāpāraevaṃdhammatāsaṅkhātā, nandiyāvaṭṭatipukkhalasīhavikkīḷitaaṅkusadisālocanasaṅkhātā vā ādhārādibhedavasena nānāvidhā nayā nānānayā. Nayā vā pāḷigatiyo, tā ca paññattiādivasena saṃkilesabhāgiyādilokiyāditadubhayavomissakatādivasena kusalādivasena khandhādivasena saṅgahādivasena samayavimuttādivasena padhānādivasena kusalamūlādivasena tikapaṭṭhānādivasena ca nānappakārāti nānānayā, tehi nipuṇaṃ saṇhaṃ sukhumanti nānānayanipuṇaṃ. Āsayova ajjhāsayo, te ca sassatādibhedena tattha ca apparajakkhatādibhedena ca aneke, attajjhāsayādayo eva vā samuṭṭhānaṃ uppattihetu etassāti anekajjhāsayasamuṭṭhānaṃ. Atthabyañjanasampannanti atthabyañjanaparipuṇṇaṃ upanetabbābhāvato. Saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatanti vā attho daṭṭhabbo.
多种多样的领悟技能，是通过专一聚合的无分别业，依教法所累积。《难提阇》和《毗婆提璞迦拉》如狮子玩弄锐角，其视力敏锐，分别视触之理亦复如是。所谓根据根本差异而成的各种不同之领悟，即为多样的领悟。所谓领悟，乃修行者的禅行，是由观念、名相等所标示，因俱舍合体、身法、时间解脱、或专注事缘、善根等多重因素而有多样之不同，且具有三法支专注等多相变化，皆谓之多样领悟，它们智慧精细而巧妙。所标的根本，即心识，种种心境依恒常或无常，灭除等分别，构成多心身状态。如是种种自心显现的境界称为“我执”等起因，是心所生起之多种状态。义理显现丰满，必须引示周详详尽的破析、辨明、区分、提升及说明，这些通过六分义词、音韵形构、定义释义和说明分解展示，需详尽入微。
Vividhapāṭihāriyanti ettha pāṭihāriyapadassa vacanatthaṃ ‘‘paṭipakkhaharaṇato rāgādikilesāpanayanato ca pāṭihāriya’’nti vadanti. Bhagavato pana paṭipakkhā rāgādayo na santi , ye haritabbā. Puthujjanānampi vigatūpakkilese aṭṭhaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati, tasmā tattha pavattavohārena ca na sakkā idha ‘‘pāṭihāriya’’nti vatthuṃ. Sace pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tesaṃ haraṇato ‘‘pāṭihāriya’’nti vuttaṃ, evaṃ sati yuttametaṃ. Atha vā bhagavato ca sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena ca diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti. ‘‘Paṭī’’ti vā ayaṃ saddo ‘‘pacchā’’ti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’tiādīsu (su. ni. 985; cūḷani. pārāyanavaggo, vatthugāthā 4) viya, tasmā samāhite citte vigatūpakkilese katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ, iddhiādesanānusāsaniyo ca vigatūpakkilesena katakiccena ca sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni bhavanti. Paṭihāriyameva pāṭihāriyaṃ, paṭihāriye vā iddhiādesanānusāsanisamudāye bhavaṃ ekamekaṃ pāṭihāriyanti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ. Tassa pana iddhiādibhedena visayabhedena ca bahuvidhassa bhagavato desanāyaṃ labbhamānattā āha – ‘‘vividhapāṭihāriya’’nti.
此处所谓各种神奇或殊胜，谓词义中“对治拿走（破除）贪欲等烦恼而成其殊胜”。世尊无贪欲等对治烦恼，脱离烦恼者是其所摄。凡夫若心中无烦恼，凑足八种殊胜力，能成就神通。因之，凭现象现前之力不能称此为“殊胜”。若是大慈悲世尊所对治烦恼称为“殊胜”，则理合此义。又世尊教法的对治敌对之教派，若由破除见解并显证正确道理，依神通教导而持守，得以除去，是为“殊胜”。“对治”的词根意为“之后”，意指心已成的缘后对治，正如“他来袭击婆罗门”，故对治者须依正念肃清烦恼，得成殊胜力。对治即是从烦恼造作中解脱。神通教导所示现，助益自己烦恼断除，及为助他人烦恼断除，是为相应的“殊胜”。“殊胜”即实胜，神通教导凡此种类，个别皆称为“殊胜”。此“殊胜”为正定道中断烦恼的第四色禅定之境，依缘生起，随后现起、所至即是殊胜。又因差别所现，世尊教法因此有多种诸神通，故称“诸种殊胜”。
Na aññathāti bhagavato sammukhā sutākārato na aññathāti attho, na pana bhagavato desitākārato. Acinteyyānubhāvā hi bhagavato desanā. Evañca katvā ‘‘sabbappakārena ko samattho viññātu’’nti idaṃ vacanaṃ samatthitaṃ bhavati, dhāraṇabaladassanañca na virujjhati sutākārāvirujjhanassa adhippetattā. Na hettha atthantaratāparihāro dvinnaṃ atthānaṃ ekavisayattā, itarathā thero bhagavato desanāya sabbathā paṭiggahaṇe samattho asamattho cāti āpajjeyyāti.
世尊诲人所说，绝非他法他义，非他人之说。因正有所证，世尊教法有不可思议的体验，尔时于听者心中生起坚固记忆，念住不灭。于义理间虽有差异，然禅师们通达世尊教法，且常于受持中善巧成熟。
‘‘Yo paro na hoti, so attā’’ti evaṃ vuttāya niyakajjhattasaṅkhātāya sasantatiyaṃ vattanato tividhopi me-saddo kiñcāpi ekasmiṃyeva atthe dissati, karaṇasampadānasāminiddesavasena pana vijjamānabhedaṃ sandhāyāha – ‘‘me-saddo tīsu atthesu dissatī’’ti.
“非他即我”，依此说法，有足足三种由“我”字所显现的义理。以因缘所成具多种义，互为联系而显现——“我”字遂现于三种义中。
Kiñcāpi upasaggo kiriyaṃ viseseti, jotakabhāvato pana satipi tasmiṃ suta-saddo eva taṃ tamatthaṃ vadatīti anupasaggassa suta-saddassa atthuddhāre saupasaggassa gahaṇaṃ na virujjhatīti dassento ‘‘saupasaggo ca anupasaggo cā’’ti āha. Assāti sutasaddassa. Kammabhāvasādhanāni idha sutasadde sambhavantīti vuttaṃ – ‘‘upadhāritanti vā upadhāraṇanti vā attho’’ti. Mayāti atthe satīti yadā me-saddassa kattuvasena karaṇaniddeso, tadāti attho. Mamāti atthe satīti yadā sambandhavasena sāminiddeso, tadā.
词缀细微差异则显示特别功能，但本质乃声音，故听闻之“声”和所说义相符，分别时不会妨碍听者把握意义。鉴别前缀及无前缀之声音，示明此处区分前后缀以便辨识。此称“言音”，乃声音现象，其存现实之意为“我”，又因语义联系而可以区分意涵。
Sutasaddasanniṭṭhāne payuttena evaṃ-saddena savanakiriyājotakena bhavitabbanti vuttaṃ – ‘‘evanti sotaviññāṇādiviññāṇakiccanidassana’’nti. Ādi-saddena sampaṭicchanādīnaṃ sotadvārikaviññāṇānaṃ tadabhinīhaṭānañca manodvārikaviññāṇānaṃ gahaṇaṃ veditabbaṃ. Sabbesampi vākyānaṃ evakāratthasahitattā ‘‘suta’’nti etassa sutamevāti ayamattho labbhatīti āha – ‘‘assavanabhāvappaṭikkhepato’’ti. Etena avadhāraṇena niyāmataṃ dasseti. Yathā ca sutaṃ sutamevāti niyāmetabbaṃ, taṃ sammā sutaṃ hotīti āha – ‘‘anūnādhikāviparītaggahaṇanidassana’’nti. Atha vā saddantaratthāpohanavasena saddo atthaṃ vadatīti sutanti assutaṃ na hotīti ayametassa atthoti vuttaṃ – ‘‘assavanabhāvappaṭikkhepato’’ti. Iminā diṭṭhādivinivattanaṃ karoti. Idaṃ vuttaṃ hoti – na idaṃ mayā diṭṭhaṃ, na sayambhuñāṇena sacchikataṃ, atha kho sutaṃ, tañca sammadevāti. Tenevāha – ‘‘anūnādhikāviparītaggahaṇanidassana’’nti. Avadhāraṇatthe vā evaṃ-sadde ayamatthayojanā – ‘‘karīyatī’’ti tadapekkhassa suta-saddassa ayamattho vutto ‘‘assavanabhāvappaṭikkhepato’’ti. Tenevāha – ‘‘anūnādhikāviparītaggahaṇanidassana’’nti. Savana-saddo cettha kammattho veditabbo ‘‘suyyatī’’ti.
结合声韵的法则，清楚表明听觉于意识之开端作用，先声之末的间断乃识流之门户。诸句统一意涵而形成“听闻”，因此称此为“可听见”之义，亦称“止息烦恼听觉”功用。由此见证有规则可依，声彻底听闻即是恰当听闻。若以话义、或遮蔽义换言讲声即非真正听闻。以此辨析证实——“此非我见所见，不是慧觉所证，唯是适当听闻，且有一定之区别。”此辨析喻示——“听闻具有排斥烦恼之功能”。至此明白各种说法，证实世尊言教正确，意即“至少有逆转恶趣的确证”。依此分辨，听闻即为功用，名为“正确听闻”。
Evaṃ savanahetusavanavisesavasena padattayassa ekena pakārena atthayojanaṃ dassetvā idāni pakārantarehi taṃ dassetuṃ – ‘‘tathā eva’’ntiādi vuttaṃ. Tattha tassāti yā sā bhagavato sammukhā dhammassavanākārena pavattā manodvāraviññāṇavīthi, tassā. Sā hi nānappakārena ārammaṇe pavattituṃ samatthā. Tathā ca vuttaṃ – ‘‘sotadvārānusārenā’’ti. Nānappakārenāti vakkhamānānaṃ anekavihitānaṃ byañjanatthaggahaṇānaṃ nānākārena. Etena imissā yojanāya ākārattho evaṃ-saddo gahitoti dīpeti. Pavattibhāvappakāsananti pavattiyā atthibhāvappakāsanaṃ. Sutanti dhammappakāsananti yasmiṃ ārammaṇe vuttappakārā viññāṇavīthi nānappakārena pavattā, tassa dhammattā vuttaṃ, na sutasaddassa dhammatthattā. Vuttassevatthassa pākaṭīkaraṇaṃ ‘‘ayañhetthā’’tiādi. Tattha viññāṇavīthiyāti karaṇatthe karaṇavacanaṃ, mayāti kattuatthe.
如是，以闻者缘及闻所特别之缘，以单一因缘之方式，示现义理结合。现今之后，以他种多样因缘来示现此事，谓之“如是”等语所说。此中“此者”指的是世尊面前以闻法缘而展开的心门识流，谓之“此”。此心门识流能够以多种因缘而起，于缘境上起事。正如所说“依听门”者。所谓多因缘者，是指种种分别所起之多个缘由义涵。是故，以此义理之结合，为所示之言，其声则示启此义。所谓起事之相显者，是起事以义理显现。所谓闻，是指以法显现，因为在缘境上用多种方式运行的识流，即所说法性，不是仅以闻声之法性。为彰明其所说之义，分别诠示“此因缘处”等。于“识流”二字，语法上为之体词，谓作事之体词。
Evanti niddisitabbappakāsananti nidassanatthaṃ evaṃ-saddaṃ gahetvā vuttaṃ nidassetabbassa nidassitabbattābhāvābhāvato . Tena evaṃ-saddena sakalampi suttaṃ paccāmaṭṭhanti dasseti. Sutasaddassa kiriyāsaddattā savanakiriyāya ca sādhāraṇaviññāṇappabandhappaṭibaddhattā tattha ca puggalavohāroti vuttaṃ – ‘‘sutanti puggalakiccappakāsana’’nti. Na hi puggalavohārarahite dhammappabandhe savanakiriyā labbhatīti.
所谓如此应说之显示者，取此示言以作为演说，其演说之应说与不应说之差别故。以此语声而通达全经之原理。闻声之功能者，以闻之作用及听闻之功能，受制于一般识相互联系，故有移情人作用，此即所谓“闻者指示人之事”云。的确无指示人作用之法束缚，闻声无闻法之成就也。
Yassa cittasantānassātiādipi ākāratthameva evaṃ-saddaṃ gahetvā purimayojanāya aññathā atthayojanaṃ dassetuṃ vuttaṃ. Tattha ākārapaññattīti upādāpaññatti eva dhammānaṃ pavattiākārupādānavasena tathā vuttā. Sutanti visayaniddesoti sotabbabhūto dhammo savanakiriyākattupuggalassa savanakiriyāvasena pavattiṭṭhānanti katvā vuttaṃ. Cittasantānavinimuttassa paramatthato kassaci kattuabhāvepi saddavohārena buddhiparikappitabhedavacanicchāya cittasantānato aññaṃ viya taṃsamaṅgiṃ katvā vuttaṃ – ‘‘cittasantānena taṃsamaṅgīno’’ti. Savanakiriyāvisayopi sotabbadhammo savanakiriyāvasena pavattacittasantānassa idha paramatthato kattubhāvato, savanavasena cittapavattiyā eva vā savanakiriyābhāvato taṃkiriyākattu ca visayo hotīti katvā vuttaṃ – ‘‘taṃsamaṅgīno kattuvisaye’’ti. Sutākārassa ca therassa sammānicchitabhāvato āha – ‘‘gahaṇasanniṭṭhāna’’nti. Etena vā avadhāraṇatthaṃ evaṃ-saddaṃ gahetvā ayamatthayojanā katāti daṭṭhabbaṃ.
“识续者等”者，亦取此义声，谓为前接义理，再现另一义理者。如所谓“形相示意”为攀缘者，为法之演显依缘，故言之。所谓“识续所生释义者”，即对外所显诸法之由发挥，用心灵策划及语意解析，而造就另一义相，如“以识续者作同体”所说。对于闻声事物而言，依前述法性，对识续者的作用，亦谓是以闻缘推动心续，或因闻有无而作事，遂显此事为分类中之对象，言为“同体所及之对象”。就已成之闻事者，长老言：“此为涵摄之所集”也。用此义声示现，此乃前述义理之结合体。
Pubbe sutānaṃ nānāvihitānaṃ suttasaṅkhātānaṃ atthabyañjanānaṃ upadhāritarūpassa ākārassa nidassanassa, avadhāraṇassa vā pakāsanasabhāvo evaṃ-saddoti tadākārādiupadhāraṇassa puggalapaññattiyā upādānabhūtadhammappabandhabyāpāratāya vuttaṃ – ‘‘evanti puggalakiccaniddeso’’ti. Savanakiriyā pana puggalavādinopi viññāṇanirapekkhā natthīti visesato viññāṇabyāpāroti āha – ‘‘sutanti viññāṇakiccaniddeso’’ti. Meti saddappavattiyā ekanteneva sattavisayattā viññāṇakiccassa ca tattheva samodahitabbato ‘‘meti ubhayakiccayuttapuggalaniddeso’’ti vuttaṃ. Avijjamānapaññattivijjamānapaññattisabhāvā yathākkamaṃ evaṃsaddasutasaddānaṃ atthāti te tathārūpapaññattiupādānabyāpārabhāvena dassento āha – ‘‘evanti puggalakiccaniddeso, sutanti viññāṇakiccaniddeso’’ti. Ettha ca karaṇakiriyākattukammavisesappakāsanavasena puggalabyāpāravisayapuggalabyāpāranidassanavasena gahaṇākāraggāhakatabbisayavisesaniddesavasena kattukaraṇabyāpārakattuniddesavasena ca dutiyādayo catasso atthayojanā dassitāti daṭṭhabbaṃ.
先时所闻众多由诸经束成之义意者，对其加以刻画的形状、标示或涵义，谓为此义声。对此形态等之某种刻画，以及人物名称之习用约束事，谓为“如此对人事之指示”也。若论闻事者亦即对心识无依者无此，用此故谓“闻者为识事之指示”。此义声以告知二者所及，即人事与识事均连带之意。由于观念与习用彼此相适合，如闻声与识声各依其义而发出，故称“如此对人识人事二事之指示”云。且由无明与智慧之现象，适宜如是表述此义声，即以此形态闻声为主题彰显，故曰“如此对人事之指示，以及闻者为识事之指示”也。于此处，由缘作业、为作业用之功能限定，及其对事之显示，依次依序列示四义理结合，谓为应示真理之多重义结合，诸义理次第示现，详见此处。
Sabbassapi saddādhigamanīyassa atthassa paññattimukheneva paṭipajjitabbattā sabbapaññattīnañca vijjamānādivasena chasu paññattibhedesu antogadhattā tesu ‘‘eva’’ntiādīnaṃ paññattīnaṃ sarūpaṃ niddhārento āha – ‘‘evanti ca meti cā’’tiādi. Tattha evanti ca meti ca vuccamānassatthassa ākārādino dhammānaṃ asallakkhaṇabhāvato avijjamānapaññattibhāvoti āha – ‘‘saccikaṭṭhaparamatthavasena avijjamānapaññattī’’ti. Tattha saccikaṭṭhaparamatthavasenāti bhūtatthauttamatthavasena. Idaṃ vuttaṃ hoti – yo māyāmarīciādayo viya abhūtattho, anussavādīhi gahetabbo viya anuttamattho ca na hoti, so rūpasaddādisabhāvo, ruppanānubhavanādisabhāvo vā attho saccikaṭṭho paramattho cāti vuccati, na tathā ‘‘evaṃ me’’tipadānaṃ atthoti. Etamevatthaṃ pākaṭataraṃ kātuṃ ‘‘kiñhettha ta’’ntiādi vuttaṃ. Sutanti pana saddāyatanaṃ sandhāyāha – ‘‘vijjamānapaññattī’’ti. Teneva hi ‘‘yañhi taṃ ettha sotena upaladdha’’nti vuttaṃ. ‘‘Sotadvārānusārena upaladdha’’nti pana vutte atthabyañjanādi sabbaṃ labbhati. Taṃ taṃ upādāya vattabbatoti sotapathamāgate dhamme upādāya tesaṃ upadhāritākārādino paccāmasanavasena evanti, sasantatipariyāpanne khandhe upādāya meti vattabbattāti attho. Diṭṭhādisabhāvarahite saddāyatane pavattamānopi sutavohāro ‘‘dutiyaṃ tatiya’’ntiādiko viya paṭhamādīni diṭṭhamutaviññāte apekkhitvā pavattoti āha – ‘‘diṭṭhādīni upanidhāya vattabbato’’ti. Assutaṃ na hotīti hi sutanti pakāsito ayamatthoti.
凡闻声之所达意者，应以习用概念为主导，如此诸概念以此六种分类充实，内隐其中，成其整体。说“如此且如此”等，是从此说者中，依语言所不能详明之义，欲彰显无明观念之状态，故曰“以真实性最高理而言为无明观念”也。所谓真实性最高理，是说非梦幻幻象类之虚假理，而为记忆及直观合理之上义真实。此中所说，谓虽有幻象般不可真实传承之义，观念却非对最佳意涵之回避，而以形声等现象为依据，以观念及实相为本，非唯“如是我闻”一语之表义。如是十分明显，说：“何以彼处？亦曰…… ”耳。所谓“闻”即言指声音根源，即使含虚幻义象，依听根方便得以触达法义，未得未闻之前，唯依阅视等诸法，不能得此义理，故当作“以闻根为依托”而言也。若无见取等漏相，虽有声音根处行，亦无记忆及解知依存，因而难以产生完整之闻声行为。依此义理，谓之“调伏见闻根处等被弃除，记忆不墜尽时，依言语之处理”耳。
Attanā paṭividdhā suttassa pakāravisesā evanti therena paccāmaṭṭhāti āha – ‘‘asammohaṃ dīpetī’’ti. Nānappakārappaṭivedhasamattho hotīti etena vakkhamānassa suttassa nānappakārataṃ duppaṭivijjhatañca dasseti. Sutassa asammosaṃ dīpetīti sutākārassa yāthāvato dassiyamānattā vuttaṃ. Asammohenāti sammohābhāvena, paññāya eva vā savanakālasambhūtāya taduttarikālapaññāsiddhi. Evaṃ asammosenāti etthāpi vattabbaṃ. Byañjanānaṃ paṭivijjhitabbo ākāro nātigambhīro, yathāsutadhāraṇameva tattha karaṇīyanti satiyā byāpāro adhiko, paññā tattha guṇībhūtāti vuttaṃ – ‘‘paññāpubbaṅgamāyā’’tiādi ‘‘paññāya pubbaṅgamā’’ti katvā. Pubbaṅgamatā cettha padhānabhāvo ‘‘manopubbaṅgamā’’tiādīsu (dha. pa. 1, 2) viya, pubbaṅgamatāya vā cakkhuviññāṇādīsu āvajjanādīnaṃ viya appadhānatte paññā pubbaṅgamā etissāti ayampi attho yujjati, evaṃ satipubbaṅgamāyāti etthāpi vuttanayānusārena yathāsambhavamattho veditabbo. Atthabyañjanasampannassāti atthabyañjanaparipuṇṇassa, saṅkāsanappakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatassāti vā attho daṭṭhabbo.
以自身所违之经文特异事迹，以长老之说，显现“无疑无惑”之意。所谓多样因缘之表明能力具足，既显本经多种因缘，亦显本经难明之处。因闻者使命之表露，长老已详尽显示本经诸多因缘之繁杂。所说之经文非有愚昧而为诸闻之法之逆，无疑也。所谓无惑者，乃指惑障消除，于此为随闻时智慧之增长。是故亦当说此“无惑”正是指此处也。对义理之表达者，所现形态非深奥，犹如受闻坚定之持，受听之事更深，以智慧为先，其言曰“智慧先导为基”，或言“智慧先导”。前导含有主要意，譬如于心续及眼识等诸觉知之先导，正如清扬之声等所示，皆以先导智慧为义大意，此理理应体认。言及义理充足，指依诸义理丰富明确之分述，对晓义、现量、象征与划分、解释而阐扬义之概念，且配有六义语种之词义说明，此即全面具足之意蕴也。
Yonisomanasikāraṃdīpeti evaṃ-saddena vuccamānānaṃ ākāranidassanāvadhāraṇatthānaṃ aviparītasaddhammavisayattāti adhippāyo. Avikkhepaṃ dīpetīti ‘‘cittapariyādānaṃ kattha bhāsita’’ntiādipucchāvase pakaraṇappattassa vakkhamānassa suttassa savanaṃ samādhānamantarena na sambhavatīti katvā vuttaṃ. Vikkhittacittassātiādi tassevatthassa samatthanavasena vuttaṃ. Sabbasampattiyāti atthabyañjanadesakappayojanādisampattiyā. Aviparītasaddhammavisayehi viya ākāranidassanāvadhāraṇatthehi yonisomanasikārassa, saddhammassavanena viya ca avikkhepassa yathā yonisomanasikārena phalabhūtena attasammāpaṇidhipubbekatapuññatānaṃ siddhi vuttā tadavinābhāvato. Evaṃ avikkhepena phalabhūtena kāraṇabhūtānaṃ saddhammassavanasappurisūpanissayānaṃ siddhi dassetabbā siyā assutavato sappurisūpanissayarahitassa ca tadabhāvato. Na hi vikkhittacittotiādinā samatthanavacanena pana avikkhepena kāraṇabhūtena sappurisūpanissayena ca phalabhūtassa saddhammassavanassa siddhi dassitā. Ayaṃ panettha adhippāyo yutto siyā, saddhammassavanasappurisūpanissayā na ekantena avikkhepassa kāraṇaṃ bāhiraṅgattā, avikkhepo pana sappurisūpanissayo viya saddhammassavanassa ekantakāraṇanti. Evampi avikkhepena sappurisūpanissayasiddhijotanā na samatthitāva. No na samatthitā vikkhittacittānaṃ sappurisapayirupāsanābhāvassa atthasiddhattā. Ettha ca purimaṃ phalena kāraṇassa siddhidassanaṃ nadīpūrena viya upari vuṭṭhisabbhāvassa, dutiyaṃ kāraṇena phalassa siddhidassanaṃ daṭṭhabbaṃ ekantavassinā viya meghavuṭṭhānena vuṭṭhippavattiyā.
关于“善于缘思”的涵义，此处所言的“善缘思”，用此语表达，指的是对形相、显现等对境的持守与观照，并非贻违辞义、偏离正法之境界，这是此处的立意。谓“不散乱而明显”者，是在问“何处说到心念的专注？”等问答的情况下，就相关经文没有对应听闻的解答而无法生起时，所作的回应。讲到“心念不散乱”等，旨在说明其义理本质。所谓“万事圆满”，是指诸义、标志、意指、连贯等的完整圆融。正如面对不偏离正法的境界时，能够凭借善缘思及听闻正法且心念不断散乱的缘起，已说建立自己正断之功德力而成就先行功德，这种功德不可缺少。于是，具备心不散乱且果报真实的真因因缘，即由德行高尚之人依正法闻法，方能证得功德成就的说法可以说明。若缺乏这种果报真因因缘条件，则不会显现所谓心无散乱的德行功德。如此看来，此处的立论理应成立，即善缘思非单由心不散乱所成就，外在因缘与内在因缘——心不散乱与依正法听闻的善根宿善——缺一不可。由此也可见，仅凭心不散乱不能成就善根修行的成就光明；反之也非由心念散乱者丧失善根修行的意义而主张。这里似乎也点出，以往呈现成就果报的因缘，犹如水流充盈于河床的上方；第二因缘的成果实证，则应视为如云生时雨水渐起的增长与成熟过程。
Bhagavato vacanassa atthabyañjanappabhedaparicchedavasena sakalasāsanasampattiogāhanākāro niravasesaparahitapāripūritākāraṇanti vuttaṃ – ‘‘evaṃ bhaddako ākāro’’ti. Yasmā na hotīti sambandho. Pacchimacakkadvayasampattinti attasammāpaṇidhipubbekatapuññatāsaṅkhātaguṇadvayaṃ. Aparāparaṃ vuttiyā cettha cakkabhāvo, caranti etehi sattā sampattibhavesūti vā. Ye sandhāya vuttaṃ – ‘‘cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī’’tiādi (a. ni. 4.31). Purimapacchimabhāvo cettha desanākkamavasena daṭṭhabbo. Pacchimacakkadvayasiddhiyāti pacchimacakkadvayassa atthitāya. Sammāpaṇihitatto pubbe ca katapuñño suddhāsayo hoti tadasiddhihetūnaṃ kilesānaṃ dūrībhāvatoti āha – ‘‘āsayasuddhi siddhā hotī’’ti. Tathā hi vuttaṃ – ‘‘sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare’’ti (dha. pa. 43), ‘‘katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo’’ti (dī. ni. 2.207) ca. Tenevāha – ‘‘āsayasuddhiyā adhigamabyattisiddhī’’ti. Payogasuddhiyāti yonisomanasikārapubbaṅgamassa dhammassavanappayogassa visadabhāvena. Tathā cāha – ‘‘āgamabyattisiddhī’’ti , sabbassa vā kāyavacīpayogassa niddosabhāvena. Parisuddhakāyavacīpayogo hi vippaṭisārābhāvato avikkhittacitto pariyattiyaṃ visārado hotīti.
世尊的言教中，通过对义理标志差别层层分解，体现出诸般法教的圆融结合，称之为理义之表现为“如是庄严之相”。所谓“无彼此”，即不存在分别对立。所谓“两眼相对”，指的是建立于自身正断功德的二重品质。这里以“前后相续”现象，视作诸有众生在功德受用中的依存。曾经被教导说四种眼、即诸天人所具备的四种眼相应（比如指眼、天眼、法眼、佛眼）。依据先后方位的变化，在此视为教法阐述的因缘。所谓“两眼相续成就”，即称赞这一二重品质的成立。已证得清净舍心的先行功德，能令烦恼远离，谓之“心念清净已成就”。如经典所说：“心念专注时，次第发生分段无误。”亦如经典嘱言：“阿难，宜勤修持善根，尔必速得无染之果。”故以“清净意行达成眼见通达”为说。所谓“行净”，即善缘思引导下，正受教法因缘流畅而显现的清净功德。亦有说法称此谓“回归道之行净”，即以身口意三业清净无染，熟习经意，故为无散乱入道学者。
Nānappakārapaṭivedhadīpakenātiādinā atthabyañjanesu therassa evaṃ-saddasuta-saddānaṃ asammohadīpanato catuppaṭisambhidāvasena atthayojanaṃ dasseti. Tattha sotappabhedapaṭivedhadīpakenāti etena ayaṃ suta-saddo evaṃ-saddasannidhānato, vakkhamānāpekkhāya vā sāmaññeneva sotabbadhammavisesaṃ āmasatīti dasseti. Manodiṭṭhikaraṇānaṃ pariyattidhammānaṃ anupekkhanasuppaṭivedhā visesato manasikārappaṭibaddhāti te vuttanayena yonisomanasikāradīpakena evaṃ-saddena yojetvā, savanadhāraṇavacīparicayā pariyattidhammā visesena sotāvadhānappaṭibaddhāti te avikkhepadīpakena suta-saddena yojetvā dassento sāsanasampattiyā dhammassavane ussāhaṃ janeti. Tattha dhammāti pariyattidhammā. Manasā anupekkhitāti ‘‘idha sīlaṃ kathitaṃ, idha samādhi, idha paññā, ettakā ettha anusandhayo’’tiādinā nayena manasā anu anu pekkhitā. Diṭṭhiyā suppaṭividdhāti nijjhānakkhanti bhūtāya, ñātapariññāsaṅkhātāya vā diṭṭhiyā tattha tattha vuttarūpārūpadhamme ‘‘iti rūpaṃ, ettakaṃ rūpa’’ntiādinā suṭṭhu vavatthapetvā paṭividdhā.
此处以“多重分别示现的明灯”等说法解释，意在提示长老对“如是语音”的闻听体会，藉此以四种正知（四顿悟法）作义理结合。比如“闻法种类辨别明灯”表示以用“此闻此语”的显现，伴随对言辞期待的圆融常理，依语法普遍性而领悟法理。又如对心念胜解者、教理之说法的留意，对练习的执着，皆以“善缘思之明灯”此语相联系。配合以听闻承载的语义，强调修习时心生法界的洞察，更以闻法辨析与善缘思结合激起闻法之精进。此处所指“法”即是法律教义。所谓“心念不留心”是指“此处讲戒定慧等，逐一经过思考领悟后，心念逐渐解脱不执着”。所谓“见分明无误”是指对于诸法理义，会由诸种先后的形态，明确清晰地阐释“此为色，仅此为色”等细节义理。
Sakalena vacanenāti pubbe tīhi padehi visuṃ visuṃ yojitattā vuttaṃ. Asappurisabhūminti akataññutaṃ, ‘‘idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī’’ti (pārā. 195) evaṃ vuttaṃ anariyavohārāvatthaṃ. Sā eva anariyavohārāvatthā asaddhammo. Nanu ca ānandattherassa ‘‘mamedaṃ vacana’’nti adhimānassa, mahākassapattherādīnañca tadāsaṅkāya abhāvato asappurisabhūmisamatikkamādivacanaṃ niratthakanti? Nayidamevaṃ, ‘‘evaṃ me suta’’nti vadantena ayampi attho vibhāvitoti dassanato. Keci pana ‘‘devatānaṃ parivitakkāpekkhaṃ tathāvacananti edisī codanā anavakāsā’’ti vadanti. Tasmiṃ kira khaṇe ekaccānaṃ devatānaṃ evaṃ cetaso parivitakko udapādi ‘‘bhagavā parinibbuto, ayañca āyasmā desanākusalo idāni dhammaṃ deseti, sakyakulappasuto tathāgatassa bhātā cūḷapituputto, kiṃ nu kho sayaṃ sacchikataṃ dhammaṃ deseti, udāhu bhagavato eva vacanaṃ yathāsuta’’nti, evaṃ tadāsaṅkitappakārato asappurisabhūmisamokkamādito atikkamādi vibhāvitanti. Attano adahantoti ‘‘mameda’’nti attani aṭṭhapento. Appetīti nidasseti. Diṭṭhadhammikasamparāyikaparamatthesu yathārahaṃ satte netīti netti, dhammoyeva netti dhammanetti.
“全面言说”，指的是先前用三个字逐字结合，全面表达清楚的表述。所谓“不善人之地”，是指不通达具足知识而处于愚昧状态，如《巴拉那经》中所说，“某比库毁坏佛陀所说法律，邻近惹诸苦恼”。这即是指非圣贤所说之恶语。难道安那达长老说“此语属我”，在当时咖萨巴长老等的疑虑下，是否可理解为这是违犯不善人之地的语言吗？不是的，这正因“如是我闻”之语已作明传才有此意。也有人说“这是对天神议论的回应”，其意即为调动促进对法义的 раскрытия故意。此时，突现有天人内心有怀疑生起，念“世尊已般涅槃，今此长老能善说法，且为佛弟子弟，何况我等可信其言不？”此乃由疑惑心态驱动所产生。自省谓“为我所有”，显示其心念执着。此谓“禁戒”，即表明其见地不同之极致。如对见解一致之教断，诸如人已离苦得乐，无我无常之法更为大要。断见即所谓断法，惟此法为终极法义。
Daḷhataraniviṭṭhā vicikicchā kaṅkhā. Nātisaṃsappanaṃ matibhedamattaṃ vimati. Assaddhiyaṃ vināseti bhagavatā bhāsitattā sammukhā cassa paṭiggahitattā khalitaduruttādiggahaṇadosābhāvato ca. Ettha ca pañcamādayo tisso atthayojanā ākārādiatthesu aggahitavisesameva evaṃ-saddaṃ gahetvā dassitā, tato parā catasso ākāratthameva evaṃ-saddaṃ gahetvā vibhāvitā, pacchimā pana tisso yathākkamaṃ ākāratthaṃ nidassanatthaṃ avadhāraṇatthañca evaṃ-saddaṃ gahetvā yojitāti daṭṭhabbaṃ.
说到“顽固怀疑”，心中强壮动摇，执着与抉择不多，同时又疑惑纠缠。世尊说道，无信无知，因正知所现前，是由闻法的正受持与听闻正确不误之善根所致。这里讲述五种因缘，将之视为三义圆融结合而表现的义理指引。先以四种义的圆融表现作为理义原则，继而对三个形相的意义做出适当阐释。后述三种义理与形相实现，展示对善缘思义理的完整支持。
Eka-saddo aññaseṭṭhaasahāyasaṅkhādīsu dissati. Tathā hesa ‘‘sassato attā ca loko ca, idameva saccaṃ moghamaññanti ittheke abhivadantī’’tiādīsu (ma. ni. 3.27) aññatthe dissati, ‘‘cetaso ekodibhāva’’ntiādīsu (dī. ni. 1.228; pārā. 11) seṭṭhe, ‘‘eko vūpakaṭṭho’’tiādīsu (dī. ni. 1.405; 2.215; ma. ni. 1.80; saṃ. ni. 3.63; cūḷava. 445) asahāye ‘‘ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) saṅkhāyaṃ. Idhāpi saṅkhāyanti dassento āha – ‘‘ekanti gaṇanaparicchedaniddeso’’ti. Kālañca samayañcāti yuttakālañca paccayasāmaggiñca. Khaṇoti okāso. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayappaṭilābhahetuttā. Khaṇo eva ca samayo. Yo khaṇoti ca samayoti ca vuccati, so eko evāti hi attho. Mahāsamayoti mahāsamūho. Samayopi khoti sikkhāpadapūraṇassa hetupi. Samayappavādaketi diṭṭhippavādake. Tattha hi nisinnā titthiyā attano attano samayaṃ pavadantīti. Atthābhisamayāti hitappaṭilābhā. Abhisametabboti abhisamayo, abhisamayo attho abhisamayaṭṭhoti pīḷanādīni abhisametabbabhāvena ekībhāvaṃ upanetvā vuttāni. Abhisamayassa vā paṭivedhassa visayabhūto attho abhisamayaṭṭhoti tāneva tathā ekattena vuttāni. Tattha pīḷanaṃ dukkhasaccassa taṃsamaṅgino hiṃsanaṃ avipphārikatākaraṇaṃ. Santāpo dukkhadukkhatādivasena santapanaṃ paridahanaṃ.
“单一词汇”，在某些语境与圣贤之辅助语中有不同表现。如《中部》所云：“存在常在，乃我与世界的真谛，然世人妄谓虚无”，在其他文献中则表述为“心念之统一形态”；又如“唯一方丈”等称谓也见诸经典；有言“仅此一瞬间即是修学菩提的时机”。这里统称为“单一数概念之指示”。时和机是交互关系、相辅相成的；空间是时间条件下的量度。佛陀出世及其修道过程是空间和时间的开始点。瞬间即是时期。时间之中有绝对性及相对性，如修行戒律过程的因缘。所谓瞬间与时间同义；大时间则是指众多时间积聚。时机是指善法成就之条件。时间者也指破灭恶见的契机，故此修行者切应把握时机宣说自身所持见解。所谓达成境地，是修行智慧之利益。所谓达成是指应当达致、应达成的境界。此中“达成”有多重涵义，如自我折磨之苦、万苦之苦、触苦之苦等皆因害而起，产生悲伤与痛苦的过程及其燃烧。
Tattha sahakārikāraṇe sanijjhaṃ sameti samavetīti samayo, samavāyo. Sameti samāgacchati ettha maggabrahmacariyaṃ tadādhārapuggalehīti samayo, khaṇo. Sameti ettha, etena vā saṃgacchati satto, sabhāvadhammo vā sahajātādīhi, uppādādīhi vāti samayo, kālo. Dhammappavattimattatāya atthato abhūtopi hi kālo dhammappavattiyā adhikaraṇaṃ karaṇaṃ viya ca kappanāmattasiddhena rūpena voharīyatīti. Samaṃ, saha vā avayavānaṃ ayanaṃ pavatti avaṭṭhānanti samayo, samūho yathā ‘‘samudāyo’’ti. Avayavasahāvaṭṭhānameva hi samūhoti. Avasesapaccayānaṃ samāgame eti phalaṃ etasmā uppajjati pavattati cāti samayo, hetu yathā ‘‘samudayo’’ti. Sameti saṃyojanabhāvato sambaddho eti attano visaye pavattati, daḷhaggahaṇabhāvato vā saṃyuttā ayanti pavattanti sattā yathābhinivesaṃ etenāti samayo, diṭṭhi. Diṭṭhisaṃyojanena hi sattā ativiya bajjhantīti. Samiti saṅgati samodhānanti samayo, paṭilābho. Samassa yānaṃ, sammā vā yānaṃ apagamoti samayo, pahānaṃ. Abhimukhaṃ ñāṇena sammā etabbo abhisametabboti abhisamayo, dhammānaṃ aviparīto sabhāvo. Abhimukhabhāvena sammā eti gacchati bujjhatīti abhisamayo, dhammānaṃ aviparītasabhāvāvabodho. Evaṃ tasmiṃ tasmiṃ atthe samayasaddassa pavatti veditabbā. Samayasaddassa atthuddhāre abhisamayasaddassa udāharaṇaṃ vuttanayena veditabbaṃ. Assāti samayasaddassa. Kālo attho samavāyādīnaṃ atthānaṃ idha asambhavato, desadesakaparisānaṃ viya suttassa nidānabhāvena kālassa apadisitabbato ca.
在此，“共事原因”即相互关联，故“集会”与“聚合”是同义。聚合者，聚集而来，谓当时有行戒修道之人，此即“时”或“瞬”；或谓有众生因自然共生共起、共现及因缘等而聚合，此即“时间”或“时期”。从法的流转而论，虽无实体，但时间可视为法流转的场合和因缘作用的形式。共事则是指诸成分或内在部分的运动、流转与存在，即“一切”为整体如“集会”，部分组成整体。“时”是诸条件联合而生果报故而形成流转。在此，可见时间因自身关联而产生相续。共事亦是缠缚的缘起，即众生自我相关，执著结缔，“时”亦是见解，即妄执常见。聚合亦为会合、解决，谓获得收益。聚合亦作“离弃”，谓断除不善。亲近于某一正确知见，谓正确朝向。正朝向即智慧对法属性之正确觉知。由此观之，必须认知各情境中“时”的语义与用法。时语的释义须透过上下文及实例判断。时间义在于事理场合，无法脱离内容而独立使用，犹如依止地方和对象的说法。
Kasmā panettha aniyamitavaseneva kālo niddiṭṭho, na utusaṃvaccharādivasena niyametvāti āha – ‘‘tattha kiñcāpī’’tiādi. Utusaṃvaccharādivasena niyamaṃ akatvā samayasaddassa vacane ayampi guṇo laddho hotīti dassento ‘‘ye vā ime’’tiādimāha. Sāmaññajotanā hi visese avatiṭṭhatīti. Tattha diṭṭhadhammasukhavihārasamayo devasikaṃ jhānasamāpattīhi vītināmanakālo, visesato sattasattāhāni. Suppakāsāti dasasahassilokadhātuyā pakampanaobhāsapātubhāvādīhi pākaṭā. Yathāvuttabhedesu eva samayesu ekadesaṃ pakārantarehi saṅgahetvā dassetuṃ ‘‘yo cāya’’ntiādimāha. Tathā hi ñāṇakiccasamayo attahitappaṭipattisamayo ca abhisambodhisamayo, ariyatuṇhībhāvasamayo diṭṭhadhammasukhavihārasamayo, karuṇākiccaparahitappaṭipattidhammikathāsamayo desanāsamayoyeva.
为何此处“时间”显得非规律所主宰，非由季节或岁时等调摄？经文曰“因此某物……”，示以此为通称。未由外在季节掌控，则得此语义，由此说明“这些……”。一般而言各观念或理念有其特定之用处。例如，见闻一切现象而生快乐的时刻，及禅定成就的无名称时段，尤指七七天之久。古德所称“吉兆”乃指天下共鸣波动等显现。不同场合不同形态，举例说明诸如“某者”等。亦有智慧作用时间，关联利益执行之时，阿里阿含证入慧昧之时，见闻福乐修行之时，慈悲救度众生之时，法义宣说之时等等。
Karaṇavacanena niddeso katoti sambandho. Tatthāti abhidhammavinayesu. Tathāti bhummakaraṇehi. Adhikaraṇattho ādhārattho. Bhāvo nāma kiriyā, kiriyāya kiriyantaralakkhaṇaṃ bhāvenabhāvalakkhaṇaṃ. Tattha yathā kālo sabhāvadhammaparicchinno sayaṃ paramatthato avijjamānopi ādhārabhāvena paññāto taṅkhaṇappavattānaṃ tato pubbe parato ca abhāvato ‘‘pubbaṇhe jāto, sāyanhe gacchatī’’ti ca ādīsu, samūho ca avayavavinimutto avijjamānopi kappanāmattasiddho avayavānaṃ ādhārabhāvena paññāpīyati ‘‘rukkhe sākhā, yavarāsiyaṃ sambhūto’’tiādīsu, evaṃ idhāpīti dassento āha – ‘‘adhikaraṇaṃ…pe… dhammāna’’nti. Yasmiṃ kāle, dhammapuñje vā kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃ eva kāle, dhammapuñje ca phassādayopi hontīti ayañhi tattha attho. Yathā ‘‘gāvīsu duyhamānāsu gato, duddhāsu āgato’’ti dohanakiriyāya gamanakiriyā lakkhīyati, evaṃ idhāpi ‘‘yasmiṃ samaye, tasmiṃ samaye’’ti ca vutte ‘‘satī’’ti ayamattho viññāyamāno eva hoti padatthassa sattāvirahābhāvatoti samayassa sattākiriyāya cittassa uppādakiriyā, phassādīnaṃ bhavanakiriyā ca lakkhīyatīti. Yasmiṃ samayeti yasmiṃ navame khaṇe, yasmiṃ yonisomanasikārādihetumhi, paccayasamavāye vā sati kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva khaṇe hetumhi paccayasamavāye ca phassādayopi hontīti ubhayattha samayasadde bhummaniddeso kato lakkhaṇabhūtabhāvayuttoti dassento āha – ‘‘khaṇa…pe… lakkhīyatī’’ti.
用作原因词谓指关系，于律藏及阿毗达摩中常见。用法如“地”作为归依之本。义理为依止、根据。所谓“性质”是行为及行为特征之本质。此处“时间”受法性限定，是众法自然之依据。尽管不具知觉，仍为智者普遍承认，表示诸果前后缘起，例如“早晨来，傍晚去”等。整体如枝叶俱生，即使无知，亦以形式证明，如“树上枝干，稻谷成熟”等。由此说明“归依处”的含义。示例云：“归依法之时……”。于此时，若心生起亲近于欲行善愿，即该时中亲近与接触等诸行为皆成立。如牛处于难挤之时，挤奶之行为标识显现。同理，诸事皆由时间所具之功能及面相所识别。谓“某时”如第九刹那，在因缘和合，以及具良好思惟等诸条件时，善根生起。于此同时因缘相和时，接触亦现，因此时间一词乃具根本涵义，成为标示现象发生之本质。故意谓“刹那”……为该时所鉴定。
Hetuattho karaṇattho ca sambhavati ‘‘annena vasati, ajjhenena vasati, pharasunā chindati, kudālena khaṇatī’’tiādīsu viya. Vītikkamañhi sutvā bhikkhusaṅghaṃ sannipātāpetvā otiṇṇe vatthusmiṃ taṃ puggalaṃ paṭipucchitvā vigarahitvā ca taṃ taṃ vatthuṃ otiṇṇakālaṃ anatikkamitvā teneva kālena sikkhāpadāni paññāpento bhagavā viharati sikkhāpadapaññattihetuñca apekkhamāno tatiyapārājikādīsu viya.
原因即缘故，存在关系，如“以粮食为依”或“以锄头为工具开凿”等。曾于违犯戒律时，集结比库僧团，询问及鉴别相关事因，依该时间劝诫及规范教戒誓章，居住于世尊处，并等同于违犯第三巴拉基戒时之法次判定。
Accantameva ārambhato paṭṭhāya yāva desanāniṭṭhānaṃ parahitappaṭipattisaṅkhātena karuṇāvihārena. Tadatthajotanatthanti accantasaṃyogatthajotanatthaṃ. Upayogavacananiddeso kato yathā ‘‘māsaṃ ajjhetī’’ti. Porāṇāti aṭṭhakathācariyā. Abhilāpamattabhedoti vacanamattena viseso. Tena suttavinayesu vibhattibyattayo katoti dasseti.
开端极为明确，不断展开直至诫命圆满，旨在利他行之整理，充满慈悲之情怀。“开端之义”即极为紧密之结合及明示。谓运用语意解释，如“销毁一月”等。古师谓之“古故”。依句意差别区分，以示释义。经律藏经文之区分已说明此点。
Idāni ‘‘bhagavā’’ti imassa atthaṃ dassento āha – ‘‘bhagavāti garū’’tiādi. Bhagavāti vacanaṃ seṭṭhanti seṭṭhavācakaṃ vacanaṃ, seṭṭhaguṇasahacaraṇaṃ seṭṭhanti vuttaṃ. Atha vā vuccatīti vacanaṃ, attho. Yasmā yo ‘‘bhagavā’’ti vacanena vacanīyo attho, so seṭṭhoti attho. Bhagavāti vacanamuttamanti etthāpi eseva nayo. Gāravayuttoti garubhāvayutto garuguṇayogato. Garukaraṇaṃ vā sātisayaṃ arahatīti gāravayutto, gāravārahoti attho. Sippādisikkhāpakā garū honti, na ca gāravayuttā, ayaṃ pana tādiso na hoti, tasmā garūti vatvā gāravayuttoti vuttanti keci. Vuttoyeva, na idha vattabbo visuddhimaggassa imissā aṭṭhakathāya ekadesabhāvatoti adhippāyo.
现在说明“世尊”一词的意义，谓“世尊”为尊贵。“世尊”为最胜及最尊称之词，具有最尊贵之属性，亦谓称号。或者说“世尊”即名词所指事物，意即最尊者。亦有解释谓此词意味着庄严，宜以庄严尊重。其庄严缘由，一是因其具阿拉汉圣者之定止，二是因其具教学与护持戒律之德能。虽有尊敬之义，非以为世俗物质尊荣，而是指圣者因智慧与德行获尊崇，故称为“世尊”。部分说法不宜以“尊敬”描述，在净道解说中强调此义。
Dhammasarīraṃ paccakkhaṃ karotīti ‘‘yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto , so vo mamaccayena satthā’’ti (dī. ni. 2.216) vacanato dhammassa satthubhāvapariyāyo vijjatīti katvā vuttaṃ. Vajirasaṅghātasamānakāyo parehi abhejjasarīrattā. Na hi bhagavato rūpakāye kenaci sakkā antarāyo kātunti. Desanāsampattiṃ niddisati vakkhamānassa sakalasuttassa evanti niddisanato. Sāvakasampattiṃ niddisati paṭisambhidāpattena pañcasu ṭhānesu bhagavatā etadagge ṭhapitena mayā mahāsāvakena sutaṃ, tañca kho mayā sutaṃ, na anussutikaṃ, na paramparābhatanti imassa atthassa dīpanato. Kālasampattiṃ niddisati ‘‘bhagavā’’ti padassa sannidhāne payuttassa samayasaddassa kālassa buddhuppādappaṭimaṇḍitabhāvadīpanato . Buddhuppādaparamā hi kālasampadā. Tenetaṃ vuccati –
“法身显现”者，谓“阿难啊，我所说之法与律，已经成就者，乃以我本体为师者”的说法（《大念处经注》2.216）所示，表明有世尊为法之主的意涵，此义经论皆已说尽。金刚般若体如铁石不坏肉身，岂可被他破坏？世尊之形身不可为任何障碍所染。所言宣说的成就，是对全经文之清晰注释。对弟子成就，指依止五处分别随顺，乃我所亲闻之大弟子所传，非口传代代相传，如此开示义理。对时相成就，缘“世尊”名词临在及时间言辞相应，由佛出世标志为时间标准所表彰。佛出世即最高时相成就，故称之曰——
‘‘Kappakasāye kaliyuge, buddhuppādo aho mahacchariyaṃ;
‘劫末葛蓝衣，佛出大奇迹；’
Hutāvahamajjhe jātaṃ, samuditamakarandamaravinda’’nti. (dī. ni. ṭī. 1.1; saṃ. ni. ṭī. 1.1.1 devatāsaṃyutta);
‘火焰中诞生，盛开如甘露莲。’（《大念处经注》1.1；《集注》1.1.1天人相应）
Bhagavāti desakasampattiṃ niddisati guṇavisiṭṭhasattuttamagarugāravādhivacanabhāvato.
“世尊”言宣说者之成就，指其品质卓越，具最崇高之权威尊敬之言辞。
Evaṃnāmake nagareti kathaṃ panetaṃ nagaraṃ evaṃnāmakaṃ jātanti? Vuccate, yathā kākandassa isino nivāsaṭṭhāne māpitā nagarī kākandī, mākandassa nivāsaṭṭhāne māpitā mākandī, kusambassa nivāsaṭṭhāne māpitā kosambīti vuccati, evaṃ savatthassa isino nivāsaṭṭhāne māpitā nagarī sāvatthīti vuccati. Evaṃ tāva akkharacintakā vadanti. Aṭṭhakathācariyā pana bhaṇanti – ‘‘yaṃ kiñci manussānaṃ upabhogaparibhogaṃ, sabbamettha atthī’’ti sāvatthi. Satthasamāyoge ca ‘kiṃ bhaṇḍamatthī’ti pucchite ‘sabbamatthī’ti vacanamupādāya sāvatthi.
如是名城者，何以此城号曰此名？说曰：如柯坎达国王之居住之地称柯坎提，玛坎达王之居地称玛坎提，拘苏婆城之处称拘苏婆，沙瓦提王之居地称沙瓦提。诸文字学者谓然。然论师则说：“凡人间一切使用与享受皆属此处”，谓此即沙瓦提。佛处集会上，问“何谓宝物？”即答“诸物尽在”，由此以名号“沙瓦提”。
‘‘Sabbadā sabbūpakaraṇaṃ, sāvatthiyaṃ samohitaṃ;
“一切诸法，普具一切器物，沙瓦提中皆蒙聚合；
Tasmā sabbamupādāya, sāvatthīti pavuccati. (ma. ni. aṭṭha. 1.14; khu. pā. aṭṭha. 5.maṅgalasuttavaṇṇanā; udā. aṭṭha. 5; paṭi. ma. 2.1.184);
由此一切条件所生起者，称为沙瓦提（善逝）。
‘‘Kosalānaṃ puraṃ rammaṃ, dassaneyyaṃ manoramaṃ;
“萨拉国境内，古都可萨拉城，景色宜人，令人欢喜；
Dasahi saddehi avivittaṃ, annapānasamāyutaṃ.
由十种悦耳声音环绕，不受干扰，饮食丰富而清净舒适。
‘‘Vuddhiṃ vepullataṃ pattaṃ, iddhaṃ phītaṃ manoramaṃ;
树叶繁茂生长，鸟鸣清越悦耳；
Āḷakamandāva devānaṃ, sāvatthipuramuttama’’nti. (ma. ni. aṭṭha. 1.14; khu. pā. aṭṭha. 5.maṅgalasuttavaṇṇanā);
如同天众所爱戴的洁净之城，称为沙瓦提城最佳。”
Avisesenāti na visesena, vihārabhāvasāmaññenāti attho. Iriyāpathavihāro…pe… vihāresūti iriyāpathavihāro dibbavihāro brahmavihāro ariyavihāroti etesu catūsu vihāresu. Samaṅgiparidīpananti samaṅgibhāvaparidīpanaṃ. Etanti viharatīti etaṃ padaṃ. Tathā hi taṃ ‘‘idhekacco gihisaṃsaṭṭho viharati sahanandī sahasokī’’tiādīsu (saṃ. ni. 4.241) iriyāpathavihāre āgataṃ, ‘‘yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi … paṭhamaṃ jhānaṃ upasampajja viharatī’’tiādīsu (dha. sa. 499; vibha. 624) dibbavihāre, ‘‘so mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādīsu (dī. ni. 1.556; 3.308; ma. ni. 1.77, 459, 509; 2.309, 315, 451, 471; 3.230, vibha. 642, 643) brahmavihāre, ‘‘so khohaṃ, aggivessana, tassāyeva kathāya pariyosāne tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi, samādahāmi, yena sudaṃ niccakappaṃ viharāmī’’tiādīsu (ma. ni. 1.387) ariyavihāre.
不带区别的意思是不作分别的总说，‘住处法’指的是一般的居住状态。所谓‘行住处’，即行住作息，是四种住处中的一种，包括行处、行住处、天界住处、梵天住处和圣者住处。‘出离光明’意指照耀出离正根的显现。‘此处’即此‘住处’一词。譬如说：“从此有些世间人在一起与萨哈南弟子同住”等（经律异文）；“比库优游于远离欲乐之处，入初禅而住”等（律藏，注释）；“以慈心遍洒四方而住”等（大毗婆沙论等）；“我啊，阿耆尼，专注于当前止息烦恼境界”等（长老尼迦耶论等）语中，分别指代行住处、天界住处、梵天住处、圣者住处。
Tattha iriyanaṃ pavattanaṃ iriyā, kāyappayogo. Tassā pavattanūpāyabhāvato ṭhānādi iriyāpatho. Ṭhānasamaṅgī vā hi kāyena kiñci kareyya gamanādīsu aññatarasamaṅgī vā. Atha vā iriyati pavattati etena attabhāvo, kāyakiccaṃ vāti iriyā, tassā pavattiyā upāyabhāvato pathoti iriyāpatho, ṭhānādi eva. So ca atthato gatinivattiādiākārena pavatto catusantatirūpappabandho eva. Viharaṇaṃ, viharati etenāti vā vihāro. Divi bhavo dibbo, tattha bahulappavattiyā brahmapārisajjādidevaloke bhavoti attho. Tattha yo dibbānubhāvo, tadatthāya saṃvattatīti vā dibbo, abhiññābhinīhāravasena mahāgatikattā vā dibbo, dibbo ca so vihāro cāti dibbavihāro, catasso rūpāvacarasamāpattiyo. Arūpasamāpattiyopi ettheva saṅgahaṃ gacchanti. Brahmānaṃ, brahmāno vā vihārā brahmavihārā, catasso appamaññāyo. Ariyo, ariyānaṃ vā vihāro ariyavihāro, cattāri sāmaññaphalāni. So hi ekaṃ iriyāpathabādhanantiādi yadipi bhagavā ekenapi iriyāpathena cirataraṃ kālaṃ attabhāvaṃ pavattetuṃ sakkoti, tathāpi upādinnakasarīrassa ayaṃ sabhāvoti dassetuṃ vuttaṃ. Yasmā vā bhagavā yattha katthaci vasanto veneyyānaṃ dhammaṃ desento nānāsamāpattīhi ca kālaṃ vītināmento vasatīti sattānaṃ attano ca vividhahitasukhaṃ harati upaneti uppādeti, tasmā vividhaṃ haratīti viharatīti evamettha attho veditabbo.
此处所谓身行的运转，即身体的活动。由于身行周转具备运转的条件，故称为从所在起始等处起步之身行之道。所谓所在处相者，或与身同之，形同如身于行动、行走等；或与身异之。由此身运行转动，谓之自性实相，身行即身体行动之义。因其具备运转之条件，故称道者，亦即身行之道，亦即从所在处等地起步之身行路径。其实从意义上而言，此路径乃是行为方向、转归等原因而起，属四连续变形。所谓住处即住止，所谓住处者即居止也。天界即天生所在，因其具多种运转而有梵天护卫等神祇所居之义。天人所感之天则为彼意，以此意作为其缘起。由此皆可说为天，或者涵盖以大通达智慧为依凭者，具有伟大往返移动功能者且被称为天界，此为天界之住所，乃色界四种入定境界之集聚。无色界入定亦合于其内罗列。所谓诸梵天或诸梵天居所者称为梵天住，具四无比之妙。圣者及圣贤之家谓之圣住，名曰圣居，具四圣行之果。此皆因世尊凭一条身行之道，能长时运转其自性，且欲表现染污肉身之本性，故世尊被称为此，指出其意。盖世尊于各处所住，时常宣说净法，绵延不绝，能降伏众生种种痛苦苦难，带来各类利乐，故云多所摄受，即谓住处。应当了解此意。
Jetassarājakumārassāti ettha attano paccatthikajanaṃ jinātīti jeto. Sotasaddo viya hi kattusādhano jetasaddo. Atha vā raññā pasenadikosalena attano paccatthikajane jite jātoti jeto. Rañño hi jayaṃ āropetvā kumāro jitavāti jetoti vutto. Maṅgalakāmatāya vā tassa evaṃnāmameva katanti jeto. Maṅgalakāmatāya hi jeyyoti etasmiṃ atthe jetoti vuttaṃ. Vitthāro panātiādinā ‘‘anāthapiṇḍikassa ārāme’’ti ettha sudatto nāma so, gahapati, mātāpitūhi katanāmavasena, sabbakāmasamiddhatāya pana vigatamaccheratāya karuṇādiguṇasamaṅgitāya ca niccakālaṃ anāthānaṃ piṇḍamadāsi. Tena anāthapiṇḍikoti saṅkhaṃ gato. Āramanti ettha pāṇino, visesena vā pabbajitāti ārāmo, tassa pupphaphalādisobhāya nātidūranaccāsannatādipañcavidhasenāsanaṅgasampattiyā ca tato tato āgamma ramanti abhiramanti, anukkaṇṭhitā hutvā nivasantīti attho. Vuttappakārāya vā sampattiyā tattha tattha gatepi attano abbhantaraṃyeva ānetvā rametīti ārāmo. So hi anāthapiṇḍikena gahapatinā jetassa rājakumārassa hatthato aṭṭhārasahiraññakoṭīhi santhārena kiṇitvā aṭṭhārasahiraññakoṭīhi senāsanāni kārāpetvā aṭṭhārasahiraññakoṭīhi vihāramahaṃ niṭṭhāpetvā evaṃ catupaññāsahiraññakoṭipariccāgena buddhappamukhassa bhikkhusaṅghassa niyyātito, tasmā ‘‘anāthapiṇḍikassa ārāmo’’ti vuccatīti imamatthaṃ nidasseti.
这里说“捷达王子”，意指其本人即为父母的保护者，故称捷。捷音如声波，是驱使之器具，类似捷音。又云“被寂国的巴谢那王视为其父母的保护者而生”即称捷。国王授予胜利的称号，王子因而称为捷。或因祈求吉祥而得此名。于此意义上，捷即“胜利”之意也。具体详述如“在给孤独园”里，名叫苏达多，他为春节而家族所赐名，因其满足各种欲望，斩断愤怒之念，具慈悲等美德，终身施舍给无依孤儿，因此得名“给孤独园”。此园是凡人所称，若出家者则称为“修道场”，此地花果美丽，有五种近侍净具，时常有人前来游赏，其意为欢憩之所。以其财富所建，各地往来僧侣皆于此来往，乐于其中，无所羡求，乃因施主以巨资买地筑座，建造僧舍，完成了大型建筑，以巨额奉献予佛陀引领的比库僧伽故称此为“给孤独园”，旨在指示此义。
Tatthāti ‘‘ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’’ti yaṃ vuttaṃ vākyaṃ, tattha. Siyāti kassaci evaṃ parivitakko siyā, vakkhamānākārena kadāci codeyya vāti attho. Atha tattha viharatīti yadi jetavane anāthapiṇḍikassa ārāme viharati. Na vattabbanti nānāṭhānabhūtattā sāvatthijetavanānaṃ, ‘‘ekaṃ samaya’’nti ca vuttattāti adhippāyo. Idāni codako tameva attano adhippāyaṃ ‘‘na hi sakkā’’tiādinā vivarati. Itaro sabbametaṃ aviparītaṃ atthaṃ ajānantena tayā vuttanti dassento ‘‘na kho panetaṃ evaṃ daṭṭhabba’’ntiādimāha. Tattha etanti ‘‘sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’’ti etaṃ vacanaṃ. Evanti ‘‘yadi tāva bhagavā’’tiādinā yaṃ taṃ bhavatā coditaṃ, taṃ atthato evaṃ na kho pana daṭṭhabbaṃ, na ubhayattha apubbaṃ acarimaṃ vihāradassanatthanti attho. Idāni attanā yathādhippetaṃ aviparītamatthaṃ, tassa ca paṭikacceva vuttabhāvaṃ, tena ca appaṭividdhataṃ pakāsento ‘‘nanu avocumha…pe… jetavane’’ti āha. Evampi ‘‘jetavane anāthapiṇḍikassa ārāme viharati’’cceva vattabbaṃ, na ‘‘sāvatthiya’’nti codanaṃ manasi katvā vuttaṃ – ‘‘gocaragāmanidassanattha’’ntiādi.
此处谓“世尊一时安住于舍卫城捷达园给孤独园中”，此言所指当下。或有某些回复者存疑，认为“世尊安住于捷达园给孤独园”的说法因舍卫城境域诸多不同，故不宜用“一时”言之。而“一时”言者意谓此处为最重要之首要据点。现时发问者以自身权威作答，认可此非合理之见解；但别人不明真理，则以“此处不可如此视察”为对手论。于是此处文本即为辩难论战，二者相互指出对方论点不实而拒绝。故此处文义谓“世尊安住捷达园给孤独园”，正确应当如此说而非称舍卫城。此是因舍卫城有多处住所，“一时”仅指其中心地点。若以“舍卫城”言之，则不符入门观众之所见。故应以“捷达园给孤独园”言之。此义理有所依据，昭示出舍卫城中诸多居所分歧，此处特指重要地带。
Avassañcettha gocaragāmakittanaṃ kattabbaṃ. Tathā hi taṃ yathā jetavanādikittanaṃ pabbajitānuggahakaraṇādianekappayojanaṃ, evaṃ gocaragāmakittanampi gahaṭṭhānuggahakaraṇādivividhapayojananti dassento ‘‘sāvatthivacanenā’’tiādimāha. Tattha paccayaggahaṇena upasaṅkamapayirupāsanānaṃ okāsadānena dhammadesanāya saraṇesu sīlesu ca patiṭṭhāpanena yathūpanissayaṃ uparivisesādhigamāvahanena ca gahaṭṭhānuggahakaraṇaṃ, uggahaparipucchānaṃ kammaṭṭhānānuyogassa ca anurūpavasanaṭṭhānapariggahenettha pabbajitānuggahakaraṇaṃ veditabbaṃ. Karuṇāya upagamanaṃ, na lābhādinimittaṃ. Paññāya apagamanaṃ, na virodhādinimittanti upagamanāpagamanānaṃ nirupakkilesataṃ vibhāveti. Dhammikasukhaṃ nāma anavajjasukhaṃ. Devatānaṃ upakārabahulatā janavivittatāya. Pacurajanavivittañhi ṭhānaṃ devā upasaṅkamitabbaṃ maññanti. Tadatthaparinipphādananti lokatthanipphādanaṃ, buddhakiccasampādananti attho. Evamādināti ādi-saddena sāvatthikittanena rūpakāyassa anuggaṇhanaṃ dasseti, jetavanādikittanena dhammakāyassa. Tathā purimena parādhīnakiriyākaraṇaṃ, dutiyena attādhīnakiriyākaraṇaṃ. Purimena vā karuṇākiccaṃ, itarena paññākiccaṃ. Purimena cassa paramāya anukampāya samannāgamaṃ, pacchimena paramāya upekkhāya samannāgamaṃ dīpeti. Bhagavā hi sabbasatte paramāya anukampāya anukampati, na ca tattha sinehadosānupatito paramupekkhakabhāvato. Upekkhako ca na parahitasukhakaraṇe appossukko mahākāruṇikabhāvato. Tassa mahākāruṇikatāya lokanāthatā, upekkhakatāya attanāthatā.
此处言应当详实铭记行脚居所之名称。正如“捷达园”等命名，因出家众之依止、接纳与扶助等多种用途而得名。行脚居所名称亦是居住场所依赖来由等之名称，旨在指示“舍卫城语”等。其依托缘由为接纳乞讨者、供养修行者、以食物、衣服、洗浴供养佛法、建立皈依、遵守戒律，且依正当条件达成修学，修得超越成就，并以便于勤修业处而依附此处。乃因慈悲前来，而非为利获；因智慧远离，而非为违逆，此乃观察入门分别各种接纳与不接纳之清净。所谓法喜即无垢之乐，指神祇协助及世间广大流布。诸天认为此处因盛开花果、等五种座具华美而应来此集会，称为依止之所。其意为完成布施利益众生之世间大事，亦完成佛陀事业。因此以“舍卫城语”等为名称，象征法人集团之躯体，捷达园等名称象征法身。前者为他调役务之表法，后者为自身调役务之示现。前者为慈悲修行，后者为智慧修行。前者有极大慈悲来临，后者有极大平等来临。因世尊以最大慈悲普及众生，非因恼怒怨恨而起正平等；又越远非为他人痛苦而冷漠，且极大慈悲而为众生受苦；平等心因自利觉苦而起。
Tathā hesa bodhisattabhūto mahākaruṇāya sañcoditamānaso sakalalokahitāya ussukkamāpanno mahābhinīhārato paṭṭhāya tadatthanipphādanatthaṃ puññañāṇasambhāre sampādento aparimitaṃ kālaṃ anappakaṃ dukkhamanubhosi, upekkhakatāya sammā patitehi dukkhehi na vikampitatā. Mahākāruṇikatāya saṃsārābhimukhatā, upekkhakatāya tato nibbindanā. Tathā upekkhakatāya nibbānābhimukhatā, mahākāruṇikatāya tadadhigamo. Tathā mahākāruṇikatāya paresaṃ ahiṃsāpanaṃ, upekkhakatāya sayaṃ parehi abhāyanaṃ. Mahākāruṇikatāya paraṃ rakkhato attano rakkhaṇaṃ, upekkhakatāya attānaṃ rakkhato paresaṃ rakkhaṇaṃ. Tenassa attahitāya paṭipannādīsu catutthapuggalabhāvo siddho hoti. Tathā mahākāruṇikatāya saccādhiṭṭhānassa ca cāgādhiṭṭhānassa ca pāripūrī, upekkhakatāya upasamādhiṭṭhānassa ca paññādhiṭṭhānassa ca pāripūrī . Evaṃ purisuddhāsayappayogassa mahākāruṇikatāya lokahitatthameva rajjasampadādibhavasampattiyā upagamanaṃ, upekkhakatāya tiṇāyapi amaññamānassa tato apagamanaṃ. Iti suvisuddhaupagamāpagamassa mahākāruṇikatāya lokahitatthameva dānavasena sampattīnaṃ pariccajanā, upekkhakatāya cassa phalassa attano apaccāsīsanā. Evaṃ samudāgamanato paṭṭhāya acchariyabbhutaguṇasamannāgatassa mahākāruṇikatāya paresaṃ hitasukhatthaṃ atidukkarakāritā, upekkhakatāya kāyampi analaṅkāritā.
当时菩萨因大慈悲心感召，急切欲除众生苦难，修成大忍耐，积集功德智慧，长期忍受未成熟之苦痛修行而不动摇，虽苦难临身却不能震动。施大慈悲恒常面向轮回生死，施大平等即由此生起厌离。依此平等即转向涅槃，依此大慈悲得成就涅槃。又由大慈悲生起非伤害他者之心，依平等则不自害他。大慈悲者维护他人即是自护，平等者护自身等于护他人。由此行于自他利益之中，皆得四种人格之表现。依大慈悲得成真理建立与布施之心，依平等得修止静慧之心。故如之以纯净心意行慈悲，则因施与功德得成就，依平等则由不执著习气得利益。由此伟大慈悲之人，虽为他人利益而生成不可思议奇异之行，平等行者则身心不加装饰整饬。
Tathā mahākāruṇikatāya carimattabhāve jiṇṇāturamatadassanena sañjātasaṃvego, upekkhakatāya uḷāresu devabhogasadisesu bhogesu nirapekkho mahābhinikkhamanaṃ nikkhami. Tathā mahākāruṇikatāya ‘‘kicchaṃ vatāyaṃ loko āpanno’’tiādinā (dī. ni. 2.57; saṃ. ni. 2.4, 10) karuṇāmukheneva vipassanārambho, upekkhakatāya buddhabhūtassa satta sattāhāni vivekasukheneva vītināmanaṃ. Mahākāruṇikatāya dhammagambhīrataṃ paccavekkhitvā dhammadesanāya appossukkanaṃ āpajjitvāpi mahābrahmuno ajjhesanāpadesena okāsakaraṇaṃ, upekkhakatāya pañcavaggiyādiveneyyānaṃ ananurūpasamudācārepi anaññathābhāvo. Mahākāruṇikatāya katthaci paṭighātābhāvenassa sabbattha amittasaññābhāvo, upekkhakatāya katthacipi anurodhābhāvena sabbattha sinehasanthavābhāvo. Mahākāruṇikatāya paresaṃ pasādanā, upekkhakatāya pasannākārehi na vikampanā. Mahākāruṇikatāya dhammānurāgābhāvena tattha ācariyamuṭṭhiabhāvo, upekkhakatāya sāvakānurāgābhāvena parivāraparikammatābhāvo. Mahākāruṇikatāya dhammaṃ desetuṃ parehi saṃsaggamupagacchatopi upekkhakatāya na tattha abhirati. Mahākāruṇikatāya gāmādīnaṃ āsannaṭṭhāne vasatopi upekkhakatāya araññaṭṭhāne eva viharaṇaṃ. Tena vuttaṃ – ‘‘purimenassa paramāya anukampāya samannāgamaṃ dīpetī’’ti.
由大慈悲心，因老弱病逼迫生苦痛而生切实强烈之感受；大平等心则面对灾难中神人享乐等事无动于衷，永远安住出世间。又由大慈悲因“此世痛苦极大”起初发起观修，平等心则于佛七七日隐住时保持宁静安乐。大慈悲则回顾法义深义，若遇法难理尽则出现苦恼反应；以梵天之教诲激励说明。大平等者则因五部恶习持守清净，无有所随之变换。由大慈悲心对恶打击生无敌敌识，相反大平等者生不嗔恕心。大慈悲者对他生信心温和，平等者对弟子爱护不造作。大慈悲者对法有浓厚热爱，故对教师敬重；平等者对弟子爱护无计谋诡诈。大慈悲者虽至他人处说法常有欢喜，平等者则无贪著。大慈悲者虽居乡村等接近之处，而平等者修住野外精进。故有经典明说―“前者具极大慈悲广大来临”。
Tanti tatrāti padaṃ. ‘‘Desakālaparidīpana’’nti ye desakālā idha viharaṇakiriyāvisesanabhāvena vuttā, tesaṃ paridīpananti dassento ‘‘yaṃ samayaṃ…pe… dīpetī’’ti āha. Taṃ-saddo hi vuttassa atthassa paṭiniddeso, tasmā idha kālassa desassa vā paṭiniddeso bhavitumarahati, na aññassa. Ayaṃ tāva tatra-saddassa paṭiniddesabhāve atthavibhāvanā. Yasmā pana īdisesu ṭhānesu tatra-saddo dhammadesanāvisiṭṭhaṃ desakālañca vibhāveti, tasmā vuttaṃ – ‘‘bhāsitabbayutte vā desakāle dīpetī’’ti. Tena tatrāti yatra bhagavā dhammadesanatthaṃ bhikkhū ālapati bhāsati, tādise dese, kāle vāti attho. Na hītiādinā tamevatthaṃ samattheti. Nanu ca yattha ṭhito bhagavā ‘‘akālo kho tāvā’’tiādinā bāhiyassa dhammadesanaṃ paṭikkhipi, tattheva antaravīthiyaṃ ṭhito tassa dhammaṃ desesīti? Saccametaṃ, adesetabbakāle adesanāya idaṃ udāharaṇaṃ. Tenevāha – ‘‘akālo kho tāvā’’ti.
“Tanti”在此为“句”的意思。此处所说的“说法时间之说明”，指的是所谓说法时间，即因在此处依修持活动之特殊情形而说，所称时间的说明，乃由『于某时……乃至……示现』的话语而显明。此种词句，实为所说义理的指示，因此此处可说是时间的说明，而非他义。此乃该词在此文中的说明性质。因为于此类语境中，该词既能表明佛法宣说最适时机，又能说明宣说时间，故可说“在应说时间”，意指世尊为僧众说法时，于某地某时说法之义。若仅以否定等辞，便妄加判断其意，不能如此轻率。诚如世尊立于此处而言“此时非时”等语，意在拒绝外缘不适之法说，因此此为示范非应说时的例证。用此为比如，“此时非时”云云。
Yaṃ pana tattha vuttaṃ – ‘‘antaragharaṃ paviṭṭhamhā’’ti, tampi tassa akālabhāvasseva pariyāyena dassanatthaṃ vuttaṃ. Tassa hi tadā addhānaparissamena rūpakāye akammaññatā ahosi, balavapītivegena nāmakāye. Tadubhayassa vūpasamaṃ āgamento papañcaparihāratthaṃ bhagavā ‘‘akālo kho’’ti pariyāyena paṭikkhipi. Adesetabbadese adesanāya pana udāharaṇaṃ ‘‘atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle nisīdi (saṃ. ni. 2.154), vihārapacchāyāyaṃ paññatte āsane nisīdī’’ti (dī. ni. 1.363) ca evamādikaṃ idha ādisaddena saṅgahitaṃ. ‘‘Atha kho so, bhikkhave, bālo idha pubbe nesādo idha pāpāni kammāni karitvā’’tiādīsu (ma. ni. 3.251) padapūraṇamatte kho-saddo, ‘‘dukkhaṃ kho agāravo viharati appatisso’’tiādīsu (a. ni. 4.21) avadhāraṇe, ‘‘kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’’tiādīsu (ma. ni. 1.31) ādikālatthe, vākyārambheti attho. Tattha padapūraṇena vacanālaṅkāramattaṃ kataṃ hoti, ādikālatthena vākyassa upaññāsamattaṃ. Avadhāraṇatthena pana niyamadassanaṃ, tasmā āmantesi evāti āmantane niyamo dassito hoti.
对于说“进入内室”的语句，也用同样的方式说明其非时性。因当时由于对所居肉身的调护与照料，是分别于名形身的修持，故需止息纷乱、灭除散乱。世尊基于两种原因的平静，便以“此时非时”为例，拒绝不宜说法的情境。至于不可说法之处，以“世尊后来进入某树下，坐于荫凉处”之语（见大部注释）等为例说明。又如“愚人过去坐于此，作了诸恶业”等（见大部注释）等语，可以补充说明句义，界定含义。又如“痛苦不敬，没人亲信”，“师出远门，弟子不遵守清净”等语，皆为说明时间上的语境，启发了解其施教时宜。同时通过句子内容的展开与调饰，增加语意的精致度及连贯性。此中关于“诤言”、“戒勉”的教导，亦属此类，显示训诂中蕴含的规则说明。
Bhagavāti lokagarudīpananti kasmā vuttaṃ, nanu pubbepi bhagavāsaddassa attho vuttoti? Yadipi vutto, taṃ panassa yathāvutte ṭhāne viharaṇakiriyāya kattu visesadassanatthaṃ kataṃ, na āmantanakiriyāya, idha pana āmantanakiriyāya, tasmā tadatthaṃ puna ‘‘bhagavā’’ti pāḷiyaṃ vuttanti tassatthaṃ dassetuṃ ‘‘bhagavāti lokagarudīpana’’nti āha. Tena lokagarubhāvato tadanurūpaṃ paṭipattiṃ patthento attano santikaṃ upagatānaṃ bhikkhūnaṃ ajjhāsayānurūpaṃ dhammaṃ desetuṃ te āmantesīti dasseti. Kathāsavanayuttapuggalavacananti vakkhamānāya cittapariyādānadesanāya savanayoggapuggalavacanaṃ. Catūsupi parisāsu bhikkhū eva edisānaṃ desanānaṃ visesena bhājanabhūtāti sātisayaṃ sāsanasampaṭiggāhakabhāvadassanatthaṃ idha bhikkhuggahaṇanti dassetvā idāni saddatthaṃ dassetuṃ ‘‘apicā’’tiādimāha. Tattha bhikkhakoti bhikkhūti bhikkhanadhammatāya bhikkhūti attho. Bhikkhācariyaṃ ajjhupagatoti buddhādīhi ajjhupagataṃ bhikkhācariyaṃ, uñchācariyaṃ, ajjhupagatattā anuṭṭhitattā bhikkhu. Yo hi appaṃ vā mahantaṃ vā bhogakkhandhaṃ pahāya agārasmā anagāriyaṃ pabbajito, so kasigorakkhādijīvikākappanaṃ hitvā liṅgasampaṭicchaneneva bhikkhācariyaṃ ajjhupagatattā bhikkhu, parappaṭibaddhajīvikattā vā vihāramajjhe kājabhattaṃ bhuñjamānopi bhikkhācariyaṃ ajjhupagatoti bhikkhu, piṇḍiyālopabhojanaṃ nissāya pabbajjāya ussāhajātattā vā bhikkhācariyaṃ ajjhupagatoti bhikkhūti evamettha attho daṭṭhabbo. Ādinā nayenāti ‘‘chinnabhinnapaṭadharoti bhikkhu, bhindati pāpake akusale dhammeti bhikkhu, bhinnattā pāpakānaṃ akusalānaṃ dhammānaṃ bhikkhū’’tiādinā (vibha. 510) vibhaṅge āgatanayena. Ñāpaneti avabodhane, paṭivedaneti attho.
“世尊”为“世界之主”的意思，为何称为“世尊”呢？即便“世尊”这词已经有了意义，但这里是由于某地修持事由之显现，而非招呼之意。而此处用于招呼之时，才特意以“世尊”一词用来显示。故所谓“世尊”为晓示“世界之主”的称谓。依此，因着世界主角的身份，想就彼以合当法义，为亲近己方的比库说法，也就是说由亲近众生的比库们而发起的耳闻法教。称作由“有容而和顺的众生语句”为“比库语”，意指比库的语句。由此说明，称“比库”，是指其持守比库戒律的完整身份。以“佛前诸导师到来”称作导师沙门、比库，具有拜见正教的意义。比库是立志舍离世间贪恋，离家出家奔入无家境界者。舍弃大、小财物而走出家门的人，即被视为导师徒弟的比库。或者虽然有生活依赖他人者，仍以乞食为依赖，坚定践行比库生活者，也被视为比库。出家以乞食为命，无有自恃，无求他供养，皆名为比库。由此可知，此处“学识”之意，即启发明白、觉悟之意。
Bhikkhanasīlatāti bhikkhanena jīvanasīlatā, na kasivāṇijjādinā jīvanasīlatā. Bhikkhanadhammatāti ‘‘uddissa ariyā tiṭṭhantī’’ti (jā. 1.7.59) evaṃ vuttā bhikkhanasabhāvatā, na yācanakohaññasabhāvatā. Bhikkhane sādhukāritāti ‘‘uttiṭṭhe nappamajjeyyā’’ti (dha. pa. 168) vacanaṃ anussaritvā tattha appamajjanā. Atha vā sīlaṃ nāma pakatisabhāvo, idha pana tadadhiṭṭhānaṃ. Dhammoti vataṃ. Sādhukāritāti sakkaccakāritā ādarakiriyā. Hīnādhikajanasevitanti ye bhikkhubhāve ṭhitāpi jātimadādivasena uddhatā unnaḷā, ye ca gihibhāve paresaṃ adhikabhāvampi anupagatattā bhikkhācariyaṃ paramakāruññataṃ maññanti, tesaṃ ubhayesampi yathākkamaṃ ‘‘bhikkhavo’’ti vacanena hīnajanehi daliddehi paramakāruññataṃ pattehi parakulesu bhikkhācariyāya jīvikaṃ kappentehi sevitaṃ vuttiṃ pakāsento uddhatabhāvaniggahaṃ karoti. Adhikajanehi uḷārabhogakhattiyakulādito pabbajitehi buddhādīhi ājīvavisodhanatthaṃ sevitaṃ vuttiṃ pakāsento dīnabhāvaniggahaṃ karotīti yojetabbaṃ. Yasmā ‘‘bhikkhavo’’ti vacanaṃ āmantanabhāvato abhimukhīkaraṇaṃ, pakaraṇato sāmatthiyato ca sussusājananaṃ sakkaccasavanamanasikāraniyojanañca hoti, tasmā tamatthaṃ dassento ‘‘bhikkhavoti iminā’’tiādimāha. Tattha sādhukaṃ savanamanasikāreti sādhukasavane sādhukamanasikāre ca. Kathaṃ pana pavattitā savanādayo sādhukaṃ pavattitā hontīti? ‘‘Addhā imāya sammāpaṭipattiyā sakalasāsanasampatti hatthagatā bhavissatī’’ti ādaragāravayogena kathādīsu aparibhavādinā ca. Vuttañhi ‘‘pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Kathaṃ na paribhoti, kathitaṃ na paribhoti, na attānaṃ paribhoti, avikkhittacitto dhammaṃ suṇāti ekaggacitto, yoniso ca manasikaroti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammatta’’nti (a. ni. 5.151). Tenevāha – ‘‘sādhukaṃ savanamanasikārāyattā hi sāsanasampattī’’ti.
比库生活之品行乃由比库生活本身成就，而非自街市买卖等生计。所谓比库生活法，是由精进在圣道上立足，而非因乞求或感激而持。比库受到“起来了便不懈怠”的戒训。因此戒法即品行，但此处意谓志向也。佛法被称为法，善行即正当敬重行为。所谓“鄙视低贱者”，指那些在比库身份虽立，却因生死追求所染着躁动妄念者；居家者对比库修行甚为隆重致敬的，则为两类人中各别的心态表现。依据二类境遇，称之为“比库”，这也显示了不同穷苦阶层的敬仰与褒奖。能令“比库”的称呼易于被听者接受，因其具有招呼、敦促的功用及听闻发心之促进，故特别标示为“比库”意。所谓善好的听闻和内心趣向，即指善好的听闻和念摄。如何认识听闻之善好，即在于依正精进证得整个佛法的成就，正如所说：“比库具备五种功德，才能适当地理解并证入善法。”因此说“善听闻、善念摄，即法得圆满。”
Pubbe sabbaparisāsādhāraṇattepi bhagavato dhammadesanāya ‘‘jeṭṭhaseṭṭhā’’tiādinā bhikkhūnaṃ eva āmantane kāraṇaṃ dassetvā idāni bhikkhū āmantetvāva dhammadesanāya payojanaṃ dassetuṃ ‘‘kimatthaṃ pana bhagavā’’ti codanaṃ samuṭṭhāpeti. Tattha aññaṃ cintentāti aññavihitā. Vikkhittacittāti asamāhitacittā. Dhammaṃ paccavekkhantāti hiyyo tato paraṃ divasesu vā sutadhammaṃ pati pati manasā avekkhantā. Bhikkhū āmantetvā dhamme desiyamāne ādito paṭṭhāya desanaṃ sallakkhetuṃ sakkontīti imamatthaṃ byatirekamukhena dassetuṃ ‘‘te anāmantetvā’’tiādi vuttaṃ.
过去曾说，世尊的法讲给予各众均是最高之法（jeṭṭhaseṭṭhā），这里指比库自身之招呼，今则比库招呼中法之意。不同人所思所念各异，心不专一时，看法差，无以深入法义。对法之回顾、反复观照乃至每日修习观察。正因如此，世尊所说法中，招呼不起作用者及不受理者，特以“他们不理会招呼”等语加以说明。
Bhikkhavoti cettha sandhivasena i-kāralopo daṭṭhabbo. Bhikkhavo itīti ayaṃ iti-saddo hetuparisamāpanādiatthapadatthavipariyāyapakārāvadhāraṇanidassanādianekatthappabhedo. Tathā hesa ‘‘ruppatīti kho, bhikkhave, tasmā rūpanti vuccatī’’tiādīsu (saṃ. ni. 3.79) hetvatthe dissati. ‘‘Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā. Kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’’tiādīsu (ma. ni. 1.19) parisamāpane. ‘‘Iti vā iti evarūpā naccagītavāditavisūkadassanā paṭivirato’’tiādīsu (dī. ni. 1.13) ādiatthe. ‘‘Māgaṇḍiyoti tassa brāhmaṇassa saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanamabhilāpo’’tiādīsu (mahāni. 73, 75) padatthavipariyāye. ‘‘Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito, saupaddavo bālo, anupaddavo paṇḍito, saupasaggo bālo, anupasaggo paṇḍito’’tiādīsu (ma. ni. 3.124) pakāre. ‘‘Atthi idappaccayā jarāmaraṇanti puṭṭhena satā, ‘ānanda, atthī’tissa vacanīyaṃ. ‘Kiṃ paccayā jarāmaraṇa’nti iti ce vadeyya. Jātipaccayā jarāmaraṇaṃ iccassa vacanīya’’ntiādīsu (dī. ni. 2.96) avadhāraṇe. ‘‘Atthīti kho, kaccāna, ayameko anto, natthīti kho, kaccāna, ayaṃ dutiyo anto’’tiādīsu (saṃ. ni. 2.15; saṃ. ni. 3.90) nidassane. Idhāpi nidassane eva daṭṭhabbo. Bhikkhavoti hi āmantanākāro. Tamesa iti-saddo nidasseti ‘‘bhikkhavoti āmantesī’’ti. Iminā nayena ‘‘bhaddante’’tiādīsupi yathārahaṃ iti-saddassa attho veditabbo. Pubbe ‘‘bhagavā āmantesī’’ti vuttattā ‘‘bhagavato paccassosu’’nti idha ‘‘bhagavato’’ti sāmivacanaṃ āmantanameva sambandhiantaraṃ apekkhatīti iminā adhippāyena ‘‘bhagavato āmantanaṃ paṭiassosu’’nti vuttaṃ. ‘‘Bhagavato’’ti pana idaṃ paṭissavasambandhena sampadānavacanaṃ yathā ‘‘devadattāya paṭissuṇotī’’ti. Yaṃ nidānaṃ bhāsitanti sambandho. Imassa suttassa sukhāvagāhaṇatthanti kamalakuvalayujjalavimalasādurasasalilāya pokkharaṇiyā sukhāvataraṇatthaṃ nimmalasilātalaracanāvilāsasobhitaratanasopānaṃ vippakiṇṇamuttātalasadisavālukācuṇṇapaṇḍarabhūmibhāgaṃ titthaṃ viya suvibhattabhittivicitravedikāparikkhittassa nakkhattapathaṃ phusitukāmatāya viya paṭivijambhitasamussayassa pāsādavarassa sukhārohanatthaṃ dantamayasaṇhamuduphalakañcanalatāvinaddhamaṇigaṇappabhāsamudayujjalasobhaṃ sopānaṃ viya suvaṇṇavalayanūpurādisaṅghaṭṭanasaddasammissitassa kathitahasitamadhurassaragehajanavijambhitavicaritassa uḷāraissariyavibhavasobhitassa mahāgharassa sukhappavesanatthaṃ suvaṇṇarajatamaṇimuttāpavāḷādijutivissaravijjotitasuppatiṭṭhitavisāladvārabāhaṃ mahādvāraṃ viya ca atthabyañjanasampannassa buddhānaṃ desanāñāṇagambhīrabhāvasaṃsūcakassa imassa suttassa sukhāvagāhatthaṃ.
“比库”一词于句中视为呼唤形式，“比库们”即呼喊的对众呼语。该词具有多种含义，可用因果、句尾场合说明相互关系及用法，故有多种意义恒见于文中。如同“色为色”（即色法）一类句中意味。亦如“愿诸君因我慈悲，勿作外道，以便得学正法弟子”等处之意义。又如禁止舞歌、乐器之言，及婆罗门名号由来之解释。如“如此，愚人恐惧”、“无恐者智者”等辨析。又如关于衰老死去因缘之问答。此类释义，均于文中以示范说明。因“比库”为呼喊之意，本义即招呼。因此此词之用途，乃表明与呼喊之用法相关。由此，亦得其近义词“尊者”等类比。在前文，言“世尊召唤”即表明有呼唤之意侣。又如“世尊听见”等，也表明呼唤和听闻之因缘关系。此一因缘，即语句的缘起。此经文正因其通达易懂之义理，譬如以清净莲花、泉水、玉阶，璀璨如金链、楼台宝座等华美喻辞，形象说明经义舒畅通达，如登豪华楼梯一般畅快。又以佛陀之教义深邃，说明此经文之欢喜受持，以堪称胜妙之法典。
Etthāha – ‘‘kimatthaṃ pana dhammavinayasaṅgahe kayiramāne nidānavacanaṃ, nanu bhagavatā bhāsitavacanasseva saṅgaho kātabbo’’ti? Vuccate, desanāya ṭhitiasammosasaddheyyabhāvasampādanatthaṃ. Kāladesadesakanimittaparisāpadesehi upanibandhitvā ṭhapitā hi desanā ciraṭṭhitikā hoti asammosadhammā saddheyyā ca. Desakālakattuhetunimittehi upanibaddho viya vohāravinicchayo. Teneva ca āyasmatā mahākassapena ‘‘cittapariyādānasuttaṃ, āvuso ānanda, kattha bhāsita’’ntiādinā desādipucchāsu katāsu tāsaṃ vissajjanaṃ karontena dhammabhaṇḍāgārikena ‘‘evaṃ me suta’’ntiādinā imassa suttassa nidānaṃ bhāsitaṃ. Apica satthusampattippakāsanatthaṃ nidānavacanaṃ. Tathāgatassa hi bhagavato pubbacaraṇānumānāgamatakkābhāvato sammāsambuddhabhāvasiddhi. Na hi sammāsambussa pubbacaraṇādīhi attho atthi sabbattha appaṭihatañāṇacāratāya ekappamāṇattā ca ñeyyadhammesu. Tathā ācariyamuṭṭhidhammamacchariyasāsanasāvakānānurāgābhāvato khīṇāsavabhāvasiddhi. Na hi sabbaso khīṇāsavassa te sambhavantīti suvisuddhassa parānuggahappavatti. Evaṃ desakasaṃkilesabhūtānaṃ diṭṭhisīlasampadādūsakānaṃ avijjātaṇhānaṃ accantābhāvasaṃsūcakehi ñāṇappahānasampadābhibyañjanakehi ca sambuddhavisuddhabhāvehi purimavesārajjadvayasiddhi, tato ca antarāyikaniyyānikadhammesu sammohābhāvasiddhito pacchimavesārajjadvayasiddhīti bhagavato catuvesārajjasamannāgamo attahitaparahitappaṭipatti ca nidānavacanena pakāsitā hoti. Tattha tattha sampattaparisāya ajjhāsayānurūpaṃ ṭhānuppattikappaṭibhānena dhammadesanādīpanato, idha pana rūpagarukānaṃ puggalānaṃ ajjhāsayānurūpaṃ ṭhānuppattikappaṭibhānena dhammadesanādīpanatoti yojetabbaṃ. Tena vuttaṃ – ‘‘satthusampattippakāsanatthaṃ nidānavacana’’nti.
此处云：『但就法律集成中行文，对于由缘起所说开端之文，应当如何处理？难道不是如同世尊所说之语句那样整理吗？』答曰，乃为利益正法住立，具足清净信心而为说法。时节、地域、僧团依止所系，故教法得以久远，信仰坚固。依教时节与化缘因缘调适，如同管理财务之清点分类一般。由此，尊长大咖萨巴曾问：『心念摧残经，尊者阿难，此经处所为何所说？』等问，法藏比库回答说：『如是我闻』等开头，乃是此经开端之文。又此开端文亦彰显佛陀功德。譬如如来世尊前行无间、不生妄念，不依他说自成正觉。合时契机、无间断的真实教法，虽涵盖诸法，却无一点违逆智识者。教师感物不惊、令弟子众欢喜，令漏尽本性成就，非全漏尽者常成。如此，远离染污的见戒，贪欲愚痴尽灭之标志，由不动如来的净慧与慈悲特质所显现。由此四无漏净戒齐备，世尊之自利与利他行为，皆由此开端文所展现。每处勤谨周全，依当境起见说明，方能开示如法之说法。此中需结合对具形资粮的人施以契机对应之解释，方得成文。于是有云：『此经开端文为示世尊功德而设。』
Tathā sāsanasampattippakāsanatthaṃ nidānavacanaṃ. Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthakā paṭipatti, attahitatthā vā. Tasmā paresaṃ eva atthāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ yathāpavattaṃ vuccamānaṃ diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ sattānaṃ anusāsanaṭṭhena sāsanaṃ, na kapparacanā. Tayidaṃ satthucaritaṃ kāladesadesakaparisāpadesehi saddhiṃ tattha tattha nidānavacanehi yathārahaṃ pakāsīyati. ‘‘Idha pana rūpagarukānaṃ puggalāna’’ntiādi sabbaṃ purimasadisameva. Tena vuttaṃ – ‘‘sāsanasampattippakāsanatthaṃ nidānavacana’’nti. Apica satthuno pamāṇabhāvappakāsanena vacanena sāsanassa pamāṇabhāvadassanatthaṃ nidānavacanaṃ, tañca desakappamāṇabhāvadassanaṃ heṭṭhā vuttanayānusārena ‘‘bhagavā’’ti ca iminā padena vibhāvitanti veditabbaṃ. Bhagavāti hi tathāgatassa rāgadosamohādisabbakilesamaladuccaritadosappahānadīpanena vacanena anaññasādhāraṇasuparisuddhañāṇakaruṇādiguṇavisesayogaparidīpanena tato eva sabbasattuttamabhāvadīpanena ayamattho sabbathā pakāsito hotīti. Idamettha nidānavacanappayojanassa mukhamattanidassanaṃ.
同样，此开端文是显现佛陀教法功德之文。毕竟，出于智慧慈悲、无私无我奉行各种活动的世尊，不可能有无益或无利者。故对众生利益，正觉者之言语、身业、意业皆悉依法而行，遵循实相，教化众生，非仅为空谈造作。此即为师长之事迹于时节、地域、僧团中，因缘相应，以此开端文讲述如理如法而彰显。云『此是法成文开端。』同样，通过世尊言语表露其功德，以显教法完整，亦应理解为言语中的『世尊』二字，指出佛陀如来的教导，断除贪嗔痴等烦恼恶习，由其无上清净智慧与慈悲诸德之故，是最的圆满之义，故此仅是此经开端文的一角示现。
Nikkhittassāti desitassa. Desanā hi desetabbassa sīlādiatthassa veneyyasantānesu nikkhipanato ‘‘nikkhepo’’ti vuccati. Suttanikkhepaṃ vicāretvāva vuccamānā pākaṭā hotīti sāmaññato bhagavato desanāya samuṭṭhānassa vibhāgaṃ dassetvā ‘‘etthāyaṃ desanā evaṃsamuṭṭhānā’’ti desanāya samuṭṭhāne dassite suttassa sammadeva nidānaparijānanena vaṇṇanāya suviññeyyattā vuttaṃ. Tattha yathā anekasataanekasahassabhedānipi suttantāni saṃkilesabhāgiyādipaṭṭhānanayavasena soḷasavidhataṃ nātivattanti, evaṃ attajjhāsayādisuttanikkhepavasena catubbidhabhāvanti āha – ‘‘cattāro hi suttanikkhepā’’ti. Ettha ca yathā attajjhāsayassa aṭṭhuppattiyā ca parajjhāsayapucchāhi saddhiṃ saṃsaggabhedo sambhavati ‘‘attajjhāsayo ca parajjhāsayo ca, attajjhāsayo ca pucchāvasiko ca, aṭṭhuppattiko ca parajjhāsayo ca, aṭṭhuppattiko ca pucchāvasiko cā’’ti ajjhāsayapucchānusandhisabbhāvato, evaṃ yadipi aṭṭhuppattiyā attajjhāsayenapi saṃsaggabhedo sambhavati, attajjhāsayādīhi pana purato ṭhitehi aṭṭhuppattiyā saṃsaggo natthīti na idha niravaseso vitthāranayo sambhavatīti ‘‘cattāro suttanikkhepā’’ti vuttaṃ. Tadantogadhattā vā sesanikkhepānaṃ mūlanikkhepavasena cattārova dassitā. Yathādassanañhettha ayaṃ saṃsaggabhedo gahetabboti.
“已安置”意谓已陈设。教法之目的，为于品行戒律等内容的修习处置完备，故称『安置』。经文开端归纳，多所明示，故称为陈列，显示为正式开端部分。于是法义如『此说法如此成文』，体现经题，彰示经论之正确开端。由此可知，千百部各异经文，因其中夹杂妄见恶行等取向不一，达不到纯净无杂，故经开端文被概括为四种经文摘要。且由修辞方法产生应对质疑，故开端句式分为“自身意念”“他人意念”“质疑状况”及“质疑附属”四种，彼此相依而差异分明，并非无差别混合，故称“四种经文摘要”。此乃表明综摄全部经文开端的归纳。
Tatrāyaṃ vacanattho – nikkhipīyatīti nikkhepo, suttaṃ eva nikkhepo suttanikkhepo. Atha vā nikkhipanaṃ nikkhepo, suttassa nikkhepo suttanikkhepo, suttadesanāti attho. Attano ajjhāsayo attajjhāsayo, so assa atthi kāraṇabhūtoti attajjhāsayo. Attano ajjhāsayo etassāti vā attajjhāsayo. Parajjhāsayepi eseva nayo. Pucchāya vaso pucchāvaso, so etassa atthīti pucchāvasiko. Suttadesanāvatthubhūtassa atthassa uppatti atthuppatti, atthuppattiyeva aṭṭhuppatti ttha-kārassa ṭṭha-kāraṃ katvā. Sā etassa atthīti aṭṭhuppattiko. Atha vā nikkhipīyati suttaṃ etenāti suttanikkhepo, attajjhāsayādi eva. Etasmiṃ atthavikappe attano ajjhāsayo attajjhāsayo. Paresaṃ ajjhāsayo parajjhāsayo. Pucchīyatīti pucchā, pucchitabbo attho. Pucchāvasena pavattaṃ dhammappaṭiggāhakānaṃ vacanaṃ pucchāvasikaṃ, tadeva nikkhepasaddāpekkhāya pulliṅgavasena vuttaṃ – ‘‘pucchāvasiko’’ti. Tathā aṭṭhuppatti eva aṭṭhuppattikoti evamettha attho veditabbo.
这里进一步说明“已陈列”即意谓安置，意指陳列经文，即经文为已设立、已安排之义。又或以安置为名，即经文内容为置放已久的法义，称为“经文陈列”，谓即经文所传之义。自身意念与他人意念，即自身之想法与他人之想法，是自他二义。质疑者是质疑本义、欲寻正理之人。附属质疑者，所谓随质疑而追问之人。经文之义起于此三义，并通过附属质疑衍生八分法，即基于质疑本体与主体的四相变现，故称为八分。此八分涵盖前述自身及他人意念及追问辅佐作用，由此完整系统地表达经文开端的结构。
Apicettha paresaṃ indriyaparipākādikāraṇanirapekkhattā attajjhāsayassa visuṃ suttanikkhepabhāvo yutto kevalaṃ attano ajjhāsayeneva dhammatantiṭṭhapanatthaṃ pavattitadesanattā. Parajjhāsayapucchāvasikānaṃ pana paresaṃ ajjhāsayapucchānaṃ desanāpavattihetubhūtānaṃ uppattiyaṃ pavattitānaṃ kathamaṭṭhuppattiyā anavarodho, pucchāvasikaaṭṭhuppattikānaṃ vā parajjhāsayānurodhena pavattitānaṃ kathaṃ parajjhāsaye anavarodhoti? Na codetabbametaṃ. Paresañhi abhinīhāraparipucchādivinimuttasseva suttadesanākāraṇuppādassa aṭṭhuppattibhāvena gahitattā parajjhāsayapucchāvasikānaṃ visuṃ gahaṇaṃ. Tathā hi brahmajāladhammadāyādasuttādīnaṃ vaṇṇāvaṇṇaāmisuppādādidesanānimittaṃ ‘‘aṭṭhuppattī’’ti vuccati. Paresaṃ pucchaṃ vinā ajjhāsayaṃ eva nimittaṃ katvā desito parajjhāsayo, pucchāvasena desito pucchāvasikoti pākaṭoyamatthoti. Attano ajjhāsayeneva kathesīti dhammatantiṭṭhapanatthaṃ kathesi. Vimuttiparipācanīyā dhammā saddhindriyādayo. Ajjhāsayanti adhimuttiṃ. Khantinti diṭṭhinijjhānakkhantiṃ. Mananti paññatticittaṃ. Abhinīhāranti paṇidhānaṃ. Bujjhanabhāvanti bujjhanasabhāvaṃ, paṭivijjhanākāraṃ vā. Rūpagarukānanti pañcasu ārammaṇesu rūpārammaṇagarukā rūpagarukā. Cittena rūpaninnā rūpapoṇā rūpapabbhārā rūpadassanappasutā rūpena ākaḍḍhitahadayā, tesaṃ rūpagarukānaṃ.
此外，虽有他人感官成熟等因不依赖他人意念，致自身意念充实，专由自身意念传达法义的说法。对于他人意念、质疑及附属质疑，由于其出现缘由为教法传播之因，且如执持他人意念的质疑者之质疑传出迟缓并不阻碍，故无须特别应答。此现象可如佛陀所说诸经辩事法门般，即所谓八分法。借由无阻碍的质疑辅助传播，缘起由自身意念所建立的教法而得弘扬。由此分析，所谓自身意念为深解，质疑者为追问及护持者，依巴利语释义自身意念即自觉，耐心即正见中的忍耐，思维即思维习气，期望即愿望，觉悟性质即觉知形态等。所谓具形资粮者乃五处中的色根，意即形色的五处中形部分的根基。因而断废产生、起伏动摇，故需称是“四种善心”的涵摄，借以抑止杂毁之起。即便色欲微妙，但善心渐具，则无从生起烦恼。意指自持善观念镇守，犹如紧握物体不放弃一般，阻止恶念萌动。是故犹如山岳矗立，河流奔流不断，稳固之意由此而生。经文中有“此处两方环绕”等句即此义。
Paṭisedhatthoti paṭikkhepattho. Kassa pana paṭikkhepatthoti? Kiriyāpadhānañhi vākyaṃ, tasmā ‘‘na samanupassāmī’’ti samanupassanākiriyāpaṭisedhattho. Tenāha – ‘‘imassa pana padassā’’tiādi. Yo paro na hoti, so attāti lokasamaññāmattasiddhaṃ sattasantānaṃ sandhāya – ‘‘aha’’nti satthā vadati, na bāhirakaparikappitaṃ ahaṃkāravisayaṃ ahaṃkārassa bodhimūleyeva samucchinnattā. Lokasamaññānatikkamantā eva hi buddhānaṃ lokiye visaye desanāpavatti. Bhikkhaveti ālapane kāraṇaṃ heṭṭhā vuttameva. Aññanti apekkhāsiddhattā aññatthassa ‘‘idāni vattabbaitthirūpato añña’’nti āha. Ekampi rūpanti ekaṃ vaṇṇāyatanaṃ. Samaṃ visamaṃ sammā yāthāvato anu anu passatīti samanupassanā, ñāṇaṃ. Saṃkilissanavasena anu anu passatīti samanupassanā, diṭṭhi. No niccatoti ettha iti-saddo ādiattho, evamādikoti attho. Tena ‘‘dukkhato samanupassatī’’ti evamādīni saṅgaṇhāti. Olokentopīti devamanussavimānakapparukkhamaṇikanakādigatāni rūpāni anavasesaṃ sabbaññutaññāṇena olokentopi. Sāmaññavacanopi yaṃ-saddo ‘‘ekarūpampī’’ti rūpassa adhigatattā rūpavisayo icchitoti ‘‘yaṃ rūpa’’nti vuttaṃ. Tathā purisasaddo pariyādiyitabbacittapuggalavisayoti rūpagarukassāti visesitaṃ. Gahaṇaṃ ‘‘khepana’’nti ca adhippetaṃ, pariyādānañca uppattinivāraṇanti āha – ‘‘catubhūmakakusalacitta’’nti. Tañhi rūpaṃ tādisassa parittakusalassapi uppattiṃ nivāreti, kimaṅgaṃ pana mahaggatānuttaracittassāti lokuttarakusalacittassapi uppattiyā nivāraṇaṃ hotuṃ samatthaṃ, lokiyakusaluppattiyā nivārakatte vattabbameva natthīti ‘‘catubhūmakakusalacittaṃ pariyādiyitvā’’ti vuttaṃ. Na hi kāmaguṇassādappasutassa purisassa dānādivasena savipphārikā kusaluppatti sambhavati. Gaṇhitvā khepetvāti attānaṃ assādetvā pavattamānassa akusalacittassa paccayo hontaṃ pavattinivāraṇena muṭṭhigataṃ viya gahetvā anuppādanirodhena khepetvā viya tiṭṭhati. Tāva mahati lokasannivāse tassa pariyādiyaṭṭhānaṃ avicchedato labbhatīti āha – ‘‘tiṭṭhatī’’ti yathā ‘‘pabbatā tiṭṭhanti, najjo sandantī’’ti. Tenāha – ‘‘idha ubhayampi vaṭṭatī’’tiādi.
“排斥”即拒绝之意。何以排斥？由于行为之语句中含有“不相应观”的排斥意即为行为之排斥。敬示说：『此处某语』。若彼非自身之意，则为他者之意。从世人平凡角度来说，即“我”为主体概念断除，谓诸天人以及人世所知之我执，世间说法大多系由此妄我执牵引。佛陀教诲中“比库”等用语即此理。又诸法存在差异，即谓正确差异之识照，其见即妨碍及错误观不可常恒。此即所谓“苦中观察”的意涵。诸天人于形色中以善根明察此理，谓为“观察”。世俗语言宣说“形色唯有一态”，欲指对形色所得观念即所谓“所见之形”，特指心识所依之色。人格特征谓“具形资粮”，即色之依止根基。增长“放下”即为谓“排除”，说明此为排除发生之根由。讲为“四种善根之心”涵摄，此形抑止离恶念之生起。若是极具大善心者和超越世俗的善心者之生起，形色发生亦被抑止。若只以世俗善法阻止，则无此功效。有德者通过掌握、放弃、约束，令恶心发不起或消灭。此广阔的形色资粮依止，无断绝地产生故称“止住”，如“山川矗立，浪涛拍岸”等故。说云“此处两方环绕”等句便是词义明示。
Yathayidanti sandhivasena ākārassa rassattaṃ yakārāgamo cāti āha – ‘‘yathā ida’’nti. Itthiyā rūpanti itthisarīragataṃ tappaṭibaddhañca rūpāyatanaṃ. Paramatthassa niruḷho, paṭhamaṃ sādhāraṇato saddasatthalakkhaṇāni vibhāvetabbāni, pacchā asādhāraṇatoti tāni pāḷivasena vibhāvetuṃ – ‘‘ruppatīti kho…pe… veditabba’’nti āha. Tattha ruppatīti sītādivirodhipaccayehi vikāraṃ āpādīyati, āpajjatīti vā attho. Vikāruppatti ca virodhipaccayasannipāte visadisuppatti vibhūtatarā, kuto panāyaṃ visesoti ce? ‘‘Sītenā’’tiādivacanato. Evañca katvā vedanādīsu anavasesarūpasamaññā sāmaññalakkhaṇanti sabbarūpadhammasādhāraṇaṃ rūppanaṃ. Idāni atthuddhāranayena rūpasaddaṃ saṃvaṇṇento ‘‘ayaṃ panā’’tiādimāha. Rūpakkhandhe vattatīti ‘‘oḷārikaṃ vā sukhumaṃ vā’’tiādivacanato (ma. ni. 1.361; 2.113; 3.86, 89; vibha. 2). Rūpūpapattiyāti ettha rūpabhavo rūpaṃ uttarapadalopena. Rūpabhavūpapattiyāti ayañhettha attho. Kasiṇanimitteti pathavīkasiṇādisaññite paṭibhāganimitte. Rūppati attano phalassa sabhāvaṃ karotīti rūpaṃ, sabhāvahetūti āha – ‘‘sarūpā…pe… ettha paccaye’’ti. Karacaraṇādiavayavasaṅghātabhāvena rūpīyati nirūpīyatīti rūpaṃ, rūpakāyoti āha – ‘‘ākāso…pe… ettha sarīre’’ti.
如同此处以结合的形态为例，色蕴的起源被称为――“如是”的意思。女性的色身即女性所有、拘缚于肉体的色根所缘的色界。究竟而言，第一应断明的是普通常见的意义，以及普通的五根五尘所指称的义理，后当以巴利语区分为特殊，即所谓“色体应当被认识”之说。这里所说的色体，是借由寒冷等相对因缘而产生变化，意味色体变化或色体产生。色体之变化，因依赖相反相续的结合而产生，岂可有特殊之异？所谓“由寒冷”等词正是指示此理。对此，苦等诸法亦被认为是普遍无差别的共同特征，是所有色法的共通性质，因此在说明义理时说“此为彼也”，即称为色法。色蕴中存在，谓由纤细或微妙之说而成色，相关论书有如此述说。色之缘起，在此意即色的存在依止于上位条件。色之生成，即指依据地界等触缘而生发的缘助因。所谓色即具有自身性，谓因共同性质，”缘于同类“而有称说。色的形成，谓由手足等肢体的构합而表现此色，所谓“色身”即称色蕴身。
Rūpayati vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti rūpaṃ, vaṇṇāyatanaṃ. Ārohapariṇāhādibhedarūpagataṃ saṇṭhānasampattiṃ nissāya pasādaṃ āpajjamāno rūpappamāṇoti vuttoti āha – ‘‘ettha saṇṭhāne’’ti. Piyarūpantiādīsu sabhāvattho rūpasaddo. Ādisaddena rūpajjhānādīnaṃ saṅgaho. ‘‘Rūpī rūpāni passatī’’ti ettha ajjhattaṃ kesādīsu parikammasaññāvasena paṭiladdharūpajjhānaṃ rūpaṃ, taṃ assa atthīti rūpīti vutto. Itthiyā catusamuṭṭhāne vaṇṇeti itthisarīrapariyāpannameva rūpaṃ gahitaṃ, tappaṭibaddhavatthālaṅkārādirūpampi pana purisacittassa pariyādāyakaṃ hotīti dassetuṃ – ‘‘apicā’’tiādi vuttaṃ. Gandhavaṇṇaggahaṇena vilepanaṃ vuttaṃ. Kāmaṃ ‘‘asukāya itthiyā pasādhana’’nti sallakkhitassa akāyappaṭibaddhassapi vaṇṇo paṭibaddhacittassa purisassa cittaṃ pariyādāya tiṭṭheyya, taṃ pana na ekantikanti ekantikaṃ dassento ‘‘kāyappaṭibaddho’’tiāha. Upakappatīti cittassa pariyādānāya upakappati. Purimassevāti pubbe vuttaatthasseva daḷhīkaraṇatthaṃ vuttaṃ yathā ‘‘dvikkhattuṃ bandhaṃ subandha’’nti. Nigamanavasena vā etaṃ vuttanti daṭṭhabbaṃ. Opammavasena vuttanti ‘‘yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhatī’’ti sakalamevidaṃ purimavacanaṃ upamāvasena vuttaṃ, tattha pana upamābhūtaṃ atthaṃ dassetuṃ – ‘‘yathayidaṃ…pe… itthirūpa’’nti vuttaṃ. Pariyādāne ānubhāvo sambhavo pariyādānānubhāvo, tassa dassanavasena vuttaṃ.
色具现即显现心所变化，乃为心之表现故，名曰色，具色界。依因缘变迁而生，以诸因缘条件安定而现量，称为色量。色称为形态本性，根据初始音声总摄而成，亦称色总集。所谓“色者见色”等，是指内部发结发，头发等所因生成色之相，此即色蕴。此意即色。女性常态起四相称色，是女性身的特性表现，具肉皮及饰物等，因而说“且复……”，且具功用表现心意，谓为使用之用，故示“非仅一端”，即非完全独立，称作“身所拘缚”，乃心所的表露。色还包括嗅觉、色觉、触觉的媒介作用，能使身心相符，故称作色。心摄受颜色则表现色相，所谓“颜色依止色界”。因爱欲中不净而拒欲，女性色亦含此义，所谓身拘缚，心亦在其中相合。敷抹色彩以合光泽，谓作涂饰。为了心的安乐，色依身相所现，被谓为身所拘缚。心之执摄即谓附赖，以心作缘而色现。先前之说，谓“二系结缘”、“善结缘”等语，皆为加强说明。否定则谓色变化，不能久住，故非实有，也不可逆。以比喻说明，即依如是女性颜色之义，表显其意味。执摄即思念，即摄持内心的作用。此执摄伴随断除旧习，为心执摄的净化修习，亦即执摄的产生。执摄产生即谓承袭、依存。先前所说悉皆解释与肯定，谓在内外诸缘中均如是。此为如是洞明色法所依止的关系，具具体示现也。
Idaṃ pana ‘‘itthirūpa’’ntiādivacanaṃ pariyādānānubhāve sādhetabbe dīpetabbe vatthu kāraṇaṃ. Nāgo nāma so rājā, dīghadāṭhikattā pana ‘‘mahādāṭhikanāgarājā’’ti vutto. Asaṃvaraniyāmenāti cakkhudvārikena asaṃvaranīhārena. Nimittaṃ gahetvāti rāguppattihetubhūtaṃ rūpaṃ subhanimittaṃ gahetvā. Visikādassanaṃ gantvāti sivathikadassanaṃ gantvā. Tattha hi ādīnavānupassanā ijjhati. Vatthulobhena kuto tādisāya maraṇanti asaddahanto ‘‘mukhaṃ tumhākaṃ dhūmavaṇṇa’’nti te daharasāmaṇere uppaṇḍento vadati.
此处以“女性色”等词，指明执摄力产生的考察与示现。昔有名为Nāgo的大王，长有洲威力，故号“伟岸洲王”。所言非戒禁自持，而是眼门无自禁隙之故。谓取示迹，即依施染原由现于色之祥相。取向灰色所见，即依示于八冷处所见之暗色。由此可知，生发于不安因的色法引起眼界内邪念起，因而幼稚沙玛内拉彼此议论云：“你颜面如烟云一般”。
Ratanattaye suppasannattā kākavaṇṇatissādīhi visesanatthañca so tissamahārājā saddhāsaddena visesetvā vuccati. Daharassa cittaṃ pariyādāyatiṭṭhatīti adhikāravasena vuttaṃ. Niṭṭhituddesakiccoti gāme asappāyarūpadassanaṃ imassa anatthāya siyāti ācariyena nivāritagāmappaveso pacchā niṭṭhituddesakicco hutvā ṭhito. Tena vuttaṃ – ‘‘atthakāmānaṃ vacanaṃ aggahetvā’’ti . Nivatthavatthaṃ sañjānitvāti attanā diṭṭhadivase nivatthavatthaṃ tassā matadivase sivathikadassanatthaṃ gatena laddhaṃ sañjānitvā. Evampīti evaṃ maraṇasampāpanavasenapi. Ayaṃ tāvettha aṭṭhakathāya anuttānatthadīpanā.
宝石般光明而明净的色彩加以孔雀蓝等相配，表现出尊贵，故称此为大帝Tissa。以此名赞颂，由此见幼年者心稳不乱，如此乃具资格之声明。承担完成最后之任务，谓世间丑陋色相，欲阻止教师入村历事，事后完成使命，于是说：“不听世尘欲者之言也”。所谓了知安穏义，谓在现观日中顿悟明智，及于观察冷处义亦得彼证。即使达终结死亡，本注疏亦知其奥妙功用。此即本注疏深入教义指引之所在。
Nettinayavaṇṇanā导引理趣注释
Idāni pakaraṇanayena pāḷiyā atthavaṇṇanaṃ karissāma. Sā pana atthasaṃvaṇṇanā yasmā desanāya samuṭṭhānappayojanabhājanesu piṇḍatthesu ca niddhāritesu sukarā hoti suviññeyyā ca, tasmā suttadesanāya samuṭṭhānādīni paṭhamaṃ niddhārayissāma. Tattha samuṭṭhānaṃ nāma desanānidānaṃ, taṃ sādhāraṇamasādhāraṇanti duvidhaṃ. Tattha sādhāraṇampi ajjhattikabāhirabhedato duvidhaṃ. Tattha sādhāraṇaṃ ajjhattikasamuṭṭhānaṃ nāma lokanāthassa mahākaruṇā. Tāya hi samussāhitassa bhagavato veneyyānaṃ dhammadesanāya cittaṃ udapādi, yaṃ sandhāya vuttaṃ – ‘‘sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesī’’tiādi (ma. ni. 1.283; mahāva. 9; saṃ. ni. 1.173). Ettha ca hetāvatthāyapi mahākaruṇāya saṅgaho daṭṭhabbo yāvadeva saṃsāramahoghato saddhammadesanāhatthadānehi sattasantāraṇatthaṃ taduppattito. Yathā ca mahākaruṇā, evaṃ sabbaññutaññāṇaṃ dasabalañāṇādayo ca desanāya abbhantarasamuṭṭhānabhāvena vattabbā. Sabbañhi ñeyyadhammaṃ tesaṃ desetabbākāraṃ sattānañca āsayānusayādiṃ yāthāvato jānanto bhagavā ṭhānāṭṭhānādīsu kosallena veneyyajjhāsayānurūpaṃ vicittanayadesanaṃ pavattesīti. Bāhiraṃ pana sādhāraṇaṃ samuṭṭhānaṃ dasasahassamahābrahmaparivārassa sahampatibrahmuno ajjhesanaṃ. Tadajjhesanuttarakālañhi dhammagambhīratāpaccavekkhaṇājanitaṃ appossukkataṃ paṭippassambhetvā dhammassāmī dhammadesanāya ussāhajāto ahosi. Asādhāraṇampi abbhantarabāhirabhedato duvidhameva. Tattha abbhantaraṃ yāya mahākaruṇāya yena ca desanāñāṇena idaṃ suttaṃ pavattitaṃ, tadubhayaṃ veditabbaṃ. Bāhiraṃ pana rūpagarukānaṃ puggalānaṃ ajjhāsayo. Svāyamattho aṭṭhakathāyaṃ vutto eva.
现今以条理方法用巴利语进行义义的逐句解释。此释义乃由于经文讲述时，因其所生之境遇或聚合等原因，有难于理解与解说之处，故先释经文原文义。然此义释，因义理讲述较难，据此，初先释经文聚合成因的名称。其中经文聚合名可分为两类：普通与非普通。又普通分内外两类。内在普通聚合者，指世尊大悲悲悯之由心起。正是因大悲而生慈悲之心，于众生伸出救护之手，因而有“以慈悲通常生起，观以佛眼照世”之说(见论书大本)。此处亦当视悉皆缘起之大悲，用以观透世间苦海，悲愍利益众生而生之声闻清净正法。如此福德成熟之大悲，与十力与无上智慧等，共为演说中心。于此，明了诸法皆应如是说解，且众生之心之习气，应依照世尊智慧，依场所精巧分辨不同说教，以达到心之契合。外在普通聚合，则为拥有十万大梵众的大梵天所领衔举行之弘扬会。彼时世尊，于重要时刻，静心入定，经内观深入真谛，生起对法的热忱，生出示现正法的愿望。非普通聚合亦分内外两面。内在者，即为大悲及智慧所成，说法起始。外处者，则为偏重色辩护之人的心态所起。此乃本注疏以自身义而示现。
Payojanampi sādhāraṇāsādhāraṇato duvidhaṃ. Tattha sādhāraṇaṃ yāva anupādāparinibbānaṃ vimuttirasattā bhagavato desanāya. Tenevāha – ‘‘etadatthā kathā, etadatthā mantanā’’tiādi. Asādhāraṇaṃ pana tesaṃ rūpagarukānaṃ puggalānaṃ rūpe chandarāgassa jahāpanaṃ, ubhayampetaṃ bāhirameva. Sace pana veneyyasantānagatampi desanābalasiddhisaṅkhātaṃ payojanaṃ adhippāyasamijjhanabhāvato yathādhippetatthasiddhiyā mahākāruṇikassa bhagavatopi payojanamevāti gaṇheyya, iminā pariyāyenassa abbhantaratāpi siyā.
教理之目的，可以普通与非普通两种划分。普通者，即指至无执着解脱涅槃之众生，彼等由世尊听法感得解脱。对此有教言曰：“为此说、为此思维”等。非普通者，则为诸执重色欲之人，欲断绝爱欲之色贪染，且非但如此，亦需听说、思惟、修行之教，欲从断欲之色贪中成就教理。此亦是世尊大悲所趣，亦当视为内在义理通达。
Apica tesaṃ rūpagarukānaṃ puggalānaṃ rūpasmiṃ vijjamānassa ādīnavassa yāthāvato anavabodho imissā desanāya samuṭṭhānaṃ, tadavabodho payojanaṃ. So hi imāya desanāya bhagavantaṃ payojeti tannipphādanaparāyaṃ desanāti katvā. Yañhi desanāya sādhetabbaṃ phalaṃ, taṃ ākaṅkhitabbattā desakaṃ desanāya payojetīti payojananti vuccati. Tathā tesaṃ puggalānaṃ tadaññesañca veneyyānaṃ rūpamukhena pañcasu upādānakkhandhesu ādīnavadassanañcettha payojanaṃ. Tathā saṃsāracakkanivattisaddhammacakkappavattisassatādimicchāvādanirākaraṇaṃ sammāvādapurekkhāro akusalamūlasamūhananaṃ kusalamūlasamāropanaṃ apāyadvārapidahanaṃ saggamaggadvāravivaraṇaṃ pariyuṭṭhānavūpasamanaṃ anusayasamugghātanaṃ ‘‘mutto mocessāmī’’ti purimapaṭiññāvisaṃvādanaṃ tappaṭipakkhamāramanorathavisaṃvādanaṃ titthiyadhammanimmathanaṃ buddhadhammapatiṭṭhāpananti evamādīnipi payojanāni idha veditabbāni.
此外，对于那些执着于色法、身属形色的诸人而言，他们对于身色所生的危险，因无明不能如实觉知，故在此法教——即本教义中产生烦恼，此烦恼的觉知即为教法的目的所在。因为佛陀通过此法教以使众生成熟，正所谓成就启示的教法。所谓此教法所望所成的圣果，即以成就果报为目的而说法。对于那些当下所不知觉的色法执着者，以及于色法为根基的五蕴聚合中的危险见解，此教法亦为其目的所系。又如轮回转动法轮以及错误言教不断流布等错误说法的破除，以正确言教为立足点，断恶生善的根源，断灭堕落之路的危害，畅达天道人道之门路，消减浊染难除的习气，破除本无分别的烦恼，先以正确见解引导，驱除内在烦恼之火，击碎魔障妄念，破除异端邪说，坚立佛法，这般诸法等皆是此法教的目的，今宜明辨。
Yathā te puggalā rūpagarukā, evaṃ tadaññe ca sakkāyagarukā sakkāyasmiṃ allīnā saṅkhatadhammānaṃ sammāsambuddhassa ca paṭipattiṃ ajānantā asaddhammassavanasādhāraṇaparicariyamanasikāraparā saddhammassavanadhāraṇaparicayappaṭivedhavimukhā ca bhavavippamokkhesino veneyyā imissā desanāya bhājanaṃ.
就如前述那些执着于色法的诸人一样，同样执着于我见的诸人，亦着于身我之聚合，因不知集体世间法，也不信服正法，听闻邪法，常以非凡心为念，故此对世间解脱者而言，该法教可作为利益之道。
Piṇḍattā cettha rūpaggahaṇena rūpadhāturūpāyatanarūpakkhandhapariggaṇhanaṃ rūpamukhena catudhammānaṃ vaṭṭattayavicchedanūpāyo āsavoghādivivecanaṃ abhinandananivāraṇasaṅgatikkamo vivādamūlapariccāgo sikkhattayānuyogo pahānattayadīpanā samathavipassanānuṭṭhānaṃ bhāvanāsacchikiriyāsiddhīti evamādayo veditabbā.
概括而言，此处以身色可得为前提，修习谨守色界根本法门者，透过对色法、六入根、色蕴等四法的正断，辨察烦恼之根源，摈弃烦恼及其障碍，捨离纷争，恪守戒律，精进修行，依止止禅证观禅，成就法益之功，如此诸法应当明识。
Ito paraṃ pana soḷasa hārā dassetabbā. Tattha ‘‘rūpa’’nti sahajātā tassa nissayabhūtā tappaṭibaddhā ca sabbe rūpārūpadhammā taṇhāvajjā dukkhasaccaṃ. Taṃsamuṭṭhāpikā tadārammaṇā ca taṇhā samudayasaccaṃ. Tadubhayesaṃ appavatti nirodhasaccaṃ. Nirodhappajānanā paṭipadā maggasaccaṃ. Tattha samudayena assādo, dukkhena ādīnavo, magganirodhehi nissaraṇaṃ, rūpārammaṇassa akusalacittassa kusalacittassa ca pariyādānaṃ phalaṃ. Yañhi desanāya sādhetabbaṃ payojanaṃ, taṃ phalanti vuttovāyamattho. Tadatthaṃ hidaṃ suttaṃ bhagavatā desitanti. Yathā taṃ kusalacittaṃ na pariyādiyati, evaṃ paṭisaṅkhānabhāvanābalapariggahitā indriyesu guttadvāratā upāyo. Purisassa kusalacittapariyādānenassa rūpassa aññarūpāsādhāraṇatādassanāpadesena atthakāmehi tato cittaṃ sādhukaṃ rakkhitabbaṃ. Ayamettha bhagavato āṇattīti ayaṃ desanāhāro. Assādādisandassanavibhāvanalakkhaṇo hi desanāhāro. Vuttañhetaṃ nettippakaraṇe –
接下来应显现十六戒律。此处“色法”为与生俱来的依止具足法，众色法及无色法皆由渴爱和贪欲所牵引，是苦谛。此诸法引发烦恼乃集谛，二者共同导致灭谛，灭谛则通过皈依而至，皈依乃是道谛。集谛如渴求，苦谛为苦因，因道谛消除故成出离。对于色法而言，不善心所与善心所的涵摄，及其分别，正是皈依的果报。此法教所应成就的目的即是该果报，故称为佛陀所说的经教。正如能护持善心者善护其色欲，借此力培养反思觉知于六根门户，以住稳心。此即为佛陀称之为教法的利益。此教法于感官执着与烦恼之断除乃其主要标志。于是经文《净律藏》中就此指出：
‘‘Assādādīnavatā, nissaraṇampi ca phalaṃ upāyo ca;
“苦痛等烦恼之出离，以及出离即是果报，且此即是利益”；
Āṇattī ca bhagavato, yogīnaṃ desanāhāro’’ti. (netti. 4 niddesavāra);
“这是佛陀及修行者的教法利益。”（《净律藏》第四种诠释）
Desīyati saṃvaṇṇīyati etāya suttatthoti desanā, desanāya sahacaraṇato vā desanā. Nanu ca aññepi hārā desanāsaṅkhātassa suttassa atthasaṃvaṇṇanāto desanāya sahacārino vāti? Saccametaṃ, ayaṃ pana hāro yebhuyyena yathārutavaseneva viññāyamāno desanāya saha caratīti vattabbataṃ arahati, na tathāpare. Na hi assādādīnavanissaraṇādisandassanarahitā suttadesanā atthi. Kiṃ pana tesaṃ assādādīnaṃ anavasesānaṃ vacanaṃ desanāhāro, udāhu ekaccānanti? Niravasesānaṃyeva. Yasmiñhi sutte assādādīnavanissaraṇāni sarūpato āgatāni, tattha vattabbameva natthi. Yattha pana ekadesena āgatāni, na ca sarūpena, tattha anāgataṃ atthavasena niddhāretvā hāro yojetabbo.
「传述、说明」者，为法义中所称传法，是指对法义的宣说，或是与教法同行部分的宣说。但难道在其他被称为『传法』的经典中，对其义理的解说不也是与教法同行者吗？这确有其事。这里所说的『同行者』，是指那些很好地正乐此道、如实能判别的修法者，理当依此说明，而非他者。实际上，没有不带成功解脱与除去恐惧等迹象并断相的经典传法。那么这些不带成功解脱与除去恐惧等断相之语被称为传法吗？譬如有的人是如此吗？完全不是。若经中呈现了真正的成功解脱与断灭迹象，那么理应依教行之。反之，如果只有部分现出，而非完备，是不可依之为指导。此处理应将未呈现的义理适当解释后，归纳为传法同行者。
Sayaṃ samantacakkhubhāvato taṃdassanena sabhāvato ca ‘‘aha’’nti vuttaṃ. Bhikkhanasīlatādiguṇayogato abhimukhīkaraṇatthañca, ‘‘bhikkhave’’ti vuttaṃ. Attābhāvato aparatādassanatthañca ‘‘añña’’nti vuttaṃ. Ekassa anupalabbhadassanatthaṃ anekabhāvappaṭisedhanatthañca ‘‘ekarūpampī’’ti vuttaṃ. Tādisassa rūpassa abhāvato adassanato ca ‘‘na samanupassāmī’’ti vuttaṃ. Tassa paccāmasanato aniyamato ca ‘‘ya’’nti vuttaṃ. Idāni vuccamānākāraparāmasanato tadaññākāranisedhanato ca ‘‘eva’’nti vuttaṃ. Visabhāgindriyavatthuto sabhāgavatthusmiṃ tadabhāvato ca ‘‘purisassā’’ti vuttaṃ. Nimittaggāhassa vatthubhāvato tathā parikappitattā ca ‘‘cittaṃ pariyādāya tiṭṭhatī’’ti vuttaṃ. Evanti vuttākāraparāmasanatthañceva nidassanatthañca ‘‘yathā’’ti vuttaṃ. Attano paccakkhabhāvato bhikkhūnaṃ paccakkhakaraṇatthañca ‘‘ida’’nti vuttaṃ. Itthisantānapariyāpannato tappaṭibaddhabhāvato ca ‘‘itthirūpa’’nti vuttanti evaṃ anupadavicayato vicayo hāro. Vicīyanti etena, ettha vā padapañhādayoti vicayo, viciti eva vā tesanti vicayo. Padapucchāvissajjanapubbāparānuggahanaṃ assādādīnañca visesaniddhāraṇavasena pavicayalakkhaṇo hi vicayo hāro. Vuttampi cetaṃ –
自身具足圆满眼根与本性胜解之故，有梦中自言『我』；因比库戒律等德行结合而转向者，称呼『比库们』；从自身缺失而明了非我者，谓之『他』；为表示某一未觉察观境与多种相反观境意向，称为『同一形式』；若特定形相之缺失且未见，谓之『我不观』；为其反向而非随意者，称为『此』；现在说法时作出的反向及其他差异，谓之『就此』；由根籍及所涵盖之相及其缺失，谓之『属于人之』；借标识所引取得相状及策划完善，称之为『心留立』；对所说的表示结构差别及解说事理，曰『如是』；根据自己有无之状对比他人，为辨识指示，云『此』。依此可知所说之词是否明确辨别而成；称谓「辨识」既可涵盖是非识别、词义之分，或称谓词语的问题；谓之「辨识」。此辨识以体现差别、区分成功解脱等相为目的而先行提出，是传法辨识之重点。故经文云：
‘‘Yaṃ pucchitañca vissajjitañca, suttassa yā ca anugīti;
『所问与所答兼并者，即经典中所依随者；』
Suttassa yo pavicayo, hāro vicayoti niddiṭṭho’’ti. (netti. 4 niddesavāra);
『经典所依辨识，即称为传法辨识，依此昭示。』（《净智论》卷四指南）
Anādimati saṃsāre itthipurisānaṃ aññamaññarūpābhirāmatāya ‘‘itthirūpaṃ purisassa cittaṃ pariyādāya tiṭṭhatī’’ti yujjatīti ayaṃ yuttihāro. Byañjanatthānaṃ yuttāyuttavibhāgavibhāvanalakkhaṇo hi yuttihāro. Vuttampi cetaṃ –
在无始轮回中，男女众生因彼此各种相好而互相爱恋，故言『此形像即男心灵所知所察』，此谓「结合传法」。传法用于指出因果理致以及具有关联者区别划分，此谓「结合传法」。经有言：
‘‘Sabbesaṃ hārānaṃ, yā bhūmī yo ca gocaro tesaṃ;
『诸所有传法，如地及所趣领域之故；』
Yuttāyuttiparikkhā, hāro yuttīti niddiṭṭho’’ti. (netti. 4 niddesavāra);
「有所依止的取舍观察」，谓取舍结束时便称为「取舍」。
Yuttīti ca upapatti sādhanayutti, idha pana yuttivicāraṇā yutti uttarapadalopena ‘‘rūpabhavo rūpa’’nti yathā. Yuttisahacaraṇato vā yutti.
所谓取舍，是指缘起、修行的取舍；此处因对取舍进行辨析，故取舍以没有后续之意称为「色身存在即色身」，或谓依伴同行的取舍。
Itthirūpaṃ ayoniso olokiyamānaṃ indriyesu aguttadvāratāya padaṭṭhānaṃ, sā kusalānaṃ dhammānaṃ abhāvanāya padaṭṭhānaṃ, sā sabbassapi saṃkilesapakkhassa parivuddhiyā padaṭṭhānaṃ. Byatirekato pana itthirūpaṃ yoniso olokiyamānaṃ satipaṭṭhānabhāvanāya padaṭṭhānaṃ, sā bojjhaṅgānaṃ bhāvanāpāripūriyā padaṭṭhānaṃ, sā vijjāvimuttīnaṃ pāripūriyā padaṭṭhānaṃ, kusalassa cittassa pariyādānaṃ sammohābhinivesassa padaṭṭhānaṃ, so saṅkhārānaṃ padaṭṭhānaṃ, saṅkhārā viññāṇassāti sabbaṃ āvattati bhavacakkaṃ. Byatirekato pana kusalassa cittassa apariyādānaṃ tesaṃ tesaṃ kusalānaṃ dhammānaṃ uppādāya pāripūriyā padaṭṭhānanti ayaṃ tāva avisesato nayo. Visesato pana sīlassa apariyādānaṃ avippaṭisārassa padaṭṭhānaṃ, avippaṭisāro pāmojjassātiādinā yāva anupādāparinibbānaṃ netabbaṃ. Ayaṃ padaṭṭhāno hāro. Sutte āgatadhammānaṃ padaṭṭhānabhūte dhamme tesañca padaṭṭhānabhūteti sambhavato padaṭṭhānabhūtadhammaniddhāraṇalakkhaṇo hi padaṭṭhāno hāro. Vuttañcetaṃ –
如此的取舍，如无明不善观照感官，导致立足于欲门关闭之处，此即不善法灭除之所依，亦为一切污染之增长之所在。反之，如明智正修习此取舍，因念处修行，则为觉支成就之所依，为智解脱圆满之所依，亦为善心持守、断除迷惑之所依，亦为行蕴之所依；行者为识之所依，如此整体周而复始生死流转。又明智不放逸持守善心，则各善法生起，彼乃为此依止。唯独戒律不放逸守护，则是不退失的依止，是由无恐畏等直至不著灭者所护。此依止即为取舍。在经中所说诸法以依止为基础，依此而存在者，皆称依止，故依止之特征，乃依止为法存在之基础。又云：「觉者宣说法，法赖以立者是依止，」以此至诸法皆依止为法，谓之依止。
‘‘Dhammaṃ deseti jino, tassa ca dhammassa yaṃ padaṭṭhānaṃ;
「觉者宣说法，法所依止者，
Iti yāva sabbadhammā, eso hāro padaṭṭhāno’’ti. (netti. 4 niddesavāra);
乃谓至诸一切法，皆是此取舍依止。」
Padaṭṭhānanti āsannakāraṇaṃ. Idha pana padaṭṭhānavicāraṇā padaṭṭhānotiādi yuttihāre vuttanayeneva veditabbaṃ.
依止谓接近之因。此中依止相应之而取舍取舍……言说，唯当根据此处取舍依止之取舍来了解。
Ekarūpanti ca rūpāyatanaggahaṇena channampi bāhirānaṃ āyatanānaṃ gahaṇaṃ bāhirāyatanabhāvena ekalakkhaṇattā. Cittanti manāyatanaggahaṇena channampi ajjhattikānaṃ āyatanānaṃ gahaṇaṃ ajjhattikāyatanabhāvena ekalakkhaṇattā. Evaṃ khandhadhātādivasenapi ekalakkhaṇatā vattabbā. Ayaṃ lakkhaṇo hāro. Lakkhīyanti etena, ettha vā ekalakkhaṇadhammā avuttāpi ekaccavacanenāti lakkhaṇo. Sutte anāgatepi dhamme vuttappakāre āgate viya niddhāretvā yā saṃvaṇṇanā, so lakkhaṇo hāro. Vuttampi cetaṃ –
形相亦是依靠色根所涵摄，尽管涵摄于外境根，但作为外境根而具有唯一特征。心亦依靠心根涵摄，涵摄于内境根，作为内境根也具有唯一特征。如此，诸蕴、界等诸法也应说具有唯一特征。这唯一特征称为「标志」。虽有时称之为标志，但在某些说法中也说是唯一特征。经典中对法的说法，无论是过去未说的，还是现在已说的，都当视为如来降临，称之为标志。经典中对此说过——
‘‘Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā keci;
「只要是某法，其一切法皆具有唯一特征；
Vuttā bhavanti sabbe, so hāro lakkhaṇo nāmā’’ti. (netti. 4 niddesavāra);
无人不称这为唯一标志。」（净域经 第四条示例）
Nidāne imissā desanāya rūpagarukānaṃ puggalānaṃ rūpasmiṃ anādīnavadassitā vuttā, ‘‘kathaṃ nu kho ime imaṃ desanaṃ sutvā rūpe ādīnavadassanamukhena sabbasmimpi khandhapañcake sabbaso chandarāgaṃ pahāya sakalavaṭṭadukkhato mucceyyuṃ, pare ca tattha patiṭṭhāpeyyu’’nti ayamettha bhagavato adhippāyo. Padanibbacanaṃ niruttaṃ, taṃ ‘‘eva’’ntiādinidānapadānaṃ ‘‘nāha’’ntiādipāḷipadānañca aṭṭhakathāyaṃ tassā līnatthavaṇṇanāya ca vuttanayānusārena sukarattā na vitthārayimha.
本因缘中，对身色庄严者等众生，在色身恒常不净不悦的示现之下，教导曰：“如何听闻此教，对色生烦恼者，应离欲爱及浊苦之因而得解脱，并于他处建立安住。”这乃世尊之主要教示。词义讲解、语法解释等如“是故”等因缘词以及“非”等反义词，在注疏中为难详尽解释，难以展开。
Padapadatthadesanādesanānikkhepasuttasandhivasena pañcavidhā sandhi. Tattha padassa padantarena sambandho padasandhi. Padatthassa padatthantarena sambandho padatthasandhi, yo ‘‘kiriyākārakasambandho’’ti vuccati. Nānānusandhikassa suttassa taṃtaṃanusandhīhi sambandho, ekānusandhikassa ca pubbāparasambandho desanāsandhi, yā aṭṭhakathāyaṃ ‘‘pucchānusandhi, ajjhāsayānusandhi, yathānusandhī’’ti tidhā vibhattā. Ajjhāsayo cettha attajjhāsayo parajjhāsayoti dvidhā veditabbo. Desanānikkhepasandhi catunnaṃ suttanikkhepānaṃ vasena veditabbā. Suttasandhi idha paṭhamanikkhepavaseneva veditabbā. ‘‘Kasmā panettha idameva cittapariyādānasuttaṃ paṭhamaṃ nikkhitta’’nti nāyamanuyogo katthaci na pavattati. Apica ime sattā anādimati saṃsāre paribbhamantā itthipurisā aññamaññesaṃ pañcakāmaguṇasaṅkhātarūpābhirāmā, tattha itthī purisassa rūpe sattā giddhā gadhitā laggā laggitā āsattā, sā cassā tattha āsatti dubbivecanīyā . Tathā puriso itthiyā rūpe, tattha ca dassanasaṃsaggo garutaro itaresañca mūlabhūto. Teneva hi bhagavā ‘‘kathaṃ nu kho mātugāme paṭipajjitabba’’nti (dī. ni. 2.203) puṭṭho ‘‘adassanamevā’’ti avoca. Tasmā bhagavā pañcasu kāmaguṇesu rūpe chandarāgahāpanatthaṃ idameva suttaṃ paṭhamaṃ desesi. Nibbānādhigamāya paṭipattiyā ādi resā paṭipattīti. Yaṃ pana ekissā desanāya desanantarena saṃsandanaṃ, ayampi desanāsandhi. Sā idha evaṃ veditabbā. ‘‘Nāhaṃ, bhikkhave…pe… tiṭṭhatī’’ti ayaṃ desanā. ‘‘Ye kho, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā , tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjanti aneke pāpakā akusalā dhammā’’ti (saṃ. ni. 4.118) imāya desanāya saṃsandati. Tathā ‘‘rūpe maññati, rūpesu maññati, rūpato maññati, rūpaṃ ‘me’ti maññati. Rūpaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāyā’’ti (saṃ. ni. 4.112) evamādīhi desanāhi saṃsandatīti ayaṃ catubyūho hāro. Viyūhīyanti vibhāgena piṇḍīyanti etena, ettha vāti byūho, nibbacanādīnaṃ catunnaṃ byūhoti catubyūho, catunnaṃ vā byūho etthāti catubyūho. Nibbacanādhippāyādīnaṃ catunnaṃ vibhāgalakkhaṇo hi catubyūho hāro. Vuttañhetaṃ –
词义训诂教学中，有果词五种结合方式。其中文字与文字之间的联系称为词间结合；词义与词义的联系称为义间结合，即所谓「行为者与所行之事相联」。各种联系形成经文脉络，注疏中细分为三种主要结合：问句结合、意思结合以及依照事实结合。意思有二，即自我意思和他他意思。经文教导系列由四个子集组成，文中通过四经集合的框架表现各教诲相接。经文连接即指第一集合的连接方式。有时为何此处首次出现心识疲惫之法而无前例的紧接说法，难以考证说明。此外，众生在无始以来轮回中漂泊，男女各持不同特性，男女双方对色身的下贱纠缠充满矛盾，是可疑的烦恼根源。如此男女对色身的渴爱强烈，故世尊曾问：「如何在母族中修习？」答曰：「仅此不可见之法。」故此经教首重调伏五欲，使色身不生烦恼。所谓涅槃境界，实为修习开始之道。若一教法与另一教法相续，亦是教法相续，应明此义。此教导为：「我不，诸比库……止于此。」此即教法。又说：「若比库乐于观察美色，称意，眷恋，爱好，与欲共聚，喜乐，欢喜，站立朝拜，因彼欢喜敬礼而生恶不善法多种。」此亦教法相续。又说：「色法之我执，未识，愚痴，染污，不可除灭，不能灭苦。」诸此类似教义相续，组成四层结构。四层结构互相摆列、组成立体形态，此谓结构。结构为四种主要教义类别结合之整体结构。这说法曰——
‘‘Neruttamadhippāyo, byañjanamatha desanānidānañca;
「此为词义教学主旨，因修辞阐释教义因缘。」
Pubbāparānusandhī, eso hāro catubyūho’’ti. (netti. 4 niddesavāra);
前后相续，此为四种缠缚之链。
‘‘Nāhaṃ, bhikkhave, aññaṃ…pe… itthirūpa’’nti etena ayonisomanasikāro dīpito. Yaṃ tattha cittaṃ pariyādiyati, tena yonisomanasikāro. Tattha ayonisomanasikaroto taṇhāvijjā parivaḍḍhanti, tāsu taṇhāgahaṇena nava taṇhāmūlakā dhammā āvaṭṭanti, avijjāgahaṇena avijjāmūlakaṃ sabbaṃ bhavacakkaṃ āvaṭṭati, yonisomanasikāraggahaṇena ca yonisomanasikāramūlakā dhammā āvaṭṭanti, catubbidhañca sampatticakkanti. Ayaṃ āvaṭṭo hāro. Āvaṭṭayanti etena, ettha vā sabhāgavisabhāgā ca dhammā, tesaṃ vā āvaṭṭananti āvaṭṭo. Desanāya gahitadhammānaṃ sabhāgāsabhāgadhammavasena āvaṭṭanalakkhaṇo hi āvaṭṭo hāro. Vuttampi cetaṃ –
“我比库们不作他想……此为非正思惟。”以此世间非法正思惟被点明。凡是心所缠绕处，即为正思惟。若为非法思惟，则渴爱与无明增长，因渴爱的产生，生起新的渴爱根本法，因无明的增长，整个生死轮回缠绕，因正思惟的切断，则正思惟根本法得以缠绕，形成四种成就之轮。这缠绕即为链。正是此缠绕转动，或此处事物间相诸有无，皆因链而有分别。以此理为说法中被执持法之分别法，名为缠绕链。经中亦有说：
‘‘Ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhānaṃ;
“于一点中，寻找余迹之点；
Āvaṭṭati paṭipakkhe, āvaṭṭo nāma so hāro’’ti. (netti. 4 niddesavāra);
其彼相反缠绕转动，此缠绕名为链。”
Rūpaṃ catubbidhaṃ kammasamuṭṭhānaṃ, cittasamuṭṭhānaṃ, utusamuṭṭhānaṃ, āhārasamuṭṭhānaṃ, tathā iṭṭhaṃ iṭṭhamajjhattaṃ aniṭṭhaṃ aniṭṭhamajjhattanti. Idha pana iṭṭhaṃ adhippetaṃ. Cittaṃ kusalacittamettha veditabbaṃ. Taṃ kāmāvacaraṃ, rūpāvacaraṃ, arūpāvacaraṃ, lokuttaranti catubbidhaṃ. Vedanādisampayuttadhammabhedato anekavidhanti ayaṃ vibhattihāro. Vibhajīyanti etena, ettha vā sādhāraṇāsādhāraṇānaṃ saṃkilesavodānadhammānaṃ bhūmiyoti vibhatti. Vibhajanaṃ vā etesaṃ bhūmiyoti vibhatti. Saṃkilesadhamme vodānadhamme ca sādhāraṇāsādhāraṇato padaṭṭhānato bhūmito vibhajanalakkhaṇo hi vibhattihāro. Vuttampi cetaṃ –
色有四种起因：行为生、心生、季节生、食生，分别为所喜、喜中、非喜、非喜中。在此所喜为主。心为善心，此处应知。此心分为欲界色界无色界及天界四种。因受苦等法差别，出现多种划分，此为分境链。由此分别，或为普通与非普通染污与净净之境基，此为划分链。经中亦有说：
‘‘Dhammañca padaṭṭhānaṃ, bhūmiñca vibhajjate ayaṃ hāro;
“法与境地有所分别，此为链。”
Sādhāraṇe asādhāraṇe ca neyyo vibhattī’’ti. (netti. 4 niddesavāra);
“普通与不普通者应当区别”——此为《净理》中第四章“应断者”节的说法。
Itthirūpaṃ purisassa cittaṃ pariyādāya tiṭṭhati ayoniso manasikaroto, yoniso manasikaroto na pariyādiyati susaṃvutindriyattā sīlesu samāhitassāti ayaṃ parivatto hāro. Paṭipakkhavasena parivattīyanti iminā, ettha vā sutte vuttadhammā, parivattanaṃ vā tesanti parivatto. Niddiṭṭhānaṃ dhammānaṃ paṭipakkhato parivattanalakkhaṇo hi parivatto hāro. Vuttañhetaṃ –
“持此观念，男子的心念会不智地停留或智者般地转变。若心不智，则不自觉；若心智，则不放逸，守护清净的根身与戒律，安住专注。此谓转换之叠障。反之，则转向相反方向，即在经中所称之法，将此视为转换。所示法体相的相反面，即是转换之叠障。此故有言：
‘‘Kusalākusale dhamme, niddiṭṭhe bhāvite pahīne ca;
‘善恶法，在明示、修习、舍弃中，
Parivattati paṭipakkhe, hāro parivattano nāmā’’ti. (netti. 4 niddesavāra);
转变于其对立，名为叠障转换。’”——此为《净理》第四章“应断者”节。
Bhikkhave, samaṇā pabbajitāti pariyāyavacanaṃ. Aññaṃ paraṃ kiñcīti pariyāyavacanaṃ. Rūpaṃ vaṇṇaṃ cakkhuviññeyyanti pariyāyavacanaṃ. Samanupassāmi olokessāmi jānāmīti pariyāyavacanaṃ. Evaṃ itthaṃ imaṃ pakāranti pariyāyavacanaṃ. Purisassa puggalassāti pariyāyavacanaṃ. Cittaṃ viññāṇaṃ manoti pariyāyavacanaṃ. Pariyādāya gahetvā khepetvāti pariyāyavacanaṃ. Tiṭṭhati dharati ṭhātīti pariyāyavacanaṃ. Yathā yena pakārena yenākārenāti pariyāyavacanaṃ. Itthī nārī mātugāmoti pariyāyavacananti ayaṃ vevacano hāro. Vividhaṃ vacanaṃ ekassevatthassa vācakametthāti vivacanaṃ, vivacanameva vevacanaṃ. Vividhaṃ vuccati etena atthoti vā vivacanaṃ, vivacanameva vevacanaṃ. Ekasmiṃ atthe anekapariyāyasaddappayojanalakkhaṇo hi vevacano hāro. Vuttañhetaṃ –
比库们，‘出家’一词为替代说法；‘他’也为替代说法。‘色相’、‘色彩’及‘眼识所对境’都是替代说法。‘观察、观看、知晓’皆是替代说法。以上诸法，皆以此类方式作为替代说法。‘男子’或‘人’为替代说法。‘心’、‘识’、‘念头’均是替代说法。‘持取、取用’是替代说法。‘立、持守、站立’是替代说法。‘以某方法、用某形式’也为替代说法。‘女子’、‘女人’、‘母系亲属’是替代说法。这即俗称的“vevacana（言辞变体）”叠障。谓多种语词宣说同一意义，此为“vivacana（释义）”，释义就是言辞变体。“vivacana”指称多种说法即谓意义。有一义项表述中多种替代说法，就是“vevacana（言辞变体）”叠障。故有言：
‘‘Vevacanāni bahūni tu, sutte vuttāni ekadhammassa;
‘言辞众多，然经文皆贡献于一法；
Yo jānāti suttavidū, vevacano nāma so hāro’’ti. (netti. 4 niddesavāra);
『知法者』称为『释经者』，谓能解说经文者。
Rūpaṃ kāḷasāmādivasena anekadhā paññattaṃ. Puriso khattiyādivasena anekadhā paññatto. Cittaṃ parittamahaggatādivasena anekadhā paññattaṃ. ‘‘Pariyādāyā’’ti ettha pariyādānaṃ pariyādāyakānaṃ pāpadhammānaṃ vasena vītikkamapariyuṭṭhānādinā ca anekadhā paññattaṃ. Ayaṃ paññattihāro. Pakārehi, pabhedato vā ñāpīyanti iminā, ettha vā atthāti paññatti. Ekekassa dhammassa anekāhi paññattīhi paññāpetabbākāravibhāvanalakkhaṇo hi paññattihāro. Vuttañhetaṃ –
色依黑、杂色等多种形态分类，称为『色』。人则依氏族如刹帝利等分类，谓之『人』。心依小、大神通等多种状态分类，称为『心』。『定义』谓此处指因恶法之束缚，如戒禁的破坏及放逸等，而多种不同定义。此谓定义的释义。以种类和差别为标志予以区分，又或称为义。各法须以多种定义加以示现，以显分野，此即定义释义。经言－
‘‘Ekaṃ bhagavā dhammaṃ, paññattīhi vividhāhi deseti;
『世尊以多种定义讲说一法；
So ākāro ñeyyo, paññattī nāma so hāro’’ti. (netti. 4 niddesavāra);
此种形象即应知者，称之为『释经者』。』
Virodhipaccayasamavāye visadisuppattiruppanavaṇṇavikārāpattiyā taṃsamaṅgino hadayaṅgatabhāvappakāsanaṃ rūpaṭṭhoti aniccatāmukhena otaraṇaṃ, aniccassa pana dukkhattā dukkhatāmukhena, dukkhassa ca anattakattā suññatāmukhena otaraṇaṃ. Cittaṃ manoviññāṇadhātu, tassā pariyādāyikā taṇhā tadekaṭṭhā ca pāpadhammā dhammadhātūti dhātumukhena otaraṇaṃ. Evaṃ khandhāyatanādimukhehipi otaraṇaṃ vattabbanti ayaṃ otaraṇo hāro. Otārīyanti anuppavesīyanti etena, ettha vā suttāgatā dhammā paṭiccasamuppādādīsūti otaraṇo. Paṭiccasamuppādādimukhena suttatthassa otaraṇalakkhaṇo hi otaraṇo hāro. Vuttañhetaṃ –
因缘对立、合和生灭、明灭相续、色变质变等，产生不断变化，显示心意之寓处，即色。面向无常，以超越无常为意，面无常以苦为意，面苦以无我为意，若证超越即出离。心乃心识之根源，其所缠绕之欲为恶法，有分别者亦为法界。以法界为意显出超越。如此，色、受、想、行、识及六入、六境等，皆应以此超越为义。谓此超越为释经者。谓释经者即是超越者。彼谓若依此释，即能入如经所示之缘起等正义。经云－
‘‘Yo ca paṭiccuppādo, indriyakhandhā ca dhātuāyatanā;
『若依缘起；由根、蕴、界等而生；
Etehi otarati yo, otaraṇo nāma so hāro’’ti. (netti. 4 niddesavāra);
「超越这些者，称为超越境界。」（《妙解》卷四示范）
Nāhaṃ, bhikkhave…pe… samanupassāmīti ārambho. Evaṃ purisassa cittaṃ pariyādāya tiṭṭhatīti padasuddhi, na pana ārambhasuddhi. Yathayidantiādi padasuddhi ceva ārambhasuddhi cāti ayaṃ sodhano hāro. Sodhīyanti samādhīyanti etena, ettha vā sutte padapadatthapañhārambhāti sodhano. Sutte padapadatthapañhārambhānaṃ sodhanalakkhaṇo hi sodhano hāro. Vuttañhetaṃ –
「比库们，我不是……接着……观察同一事物的开始。如此者，人之心怀持同理而坚立，此为句子纯正，并非开始纯正。譬如‘如是者等’等词的纯正，同时也是开始纯正，这乃审察。以此称为澄清、观察者，此处或经典中所说的逐句释义开始，即为审察。经典中逐句释义开始的标志确为审察之境界。释筑曰：
‘‘Vissajjitamhi pañhe, gāthāyaṃ pucchitāyamārabbha;
『在回答问题中，以此诗句开始回应；
Suddhāsuddhaparikkhā, hāro so sodhano nāmā’’ti. (netti. 4 niddesavāra);
判别清浊，是此超越者，称为澄清。』（《妙解》卷四示范）
Aññanti sāmaññato adhiṭṭhānaṃ kassaci visesassa anāmaṭṭhattā. Ekarūpampīti taṃ avikappetvā visesavacanaṃ. Yathayidanti sāmaññato adhiṭṭhānaṃ aniyamavacanabhāvato. Itthirūpanti taṃ avikappetvā visesavacananti ayaṃ adhiṭṭhāno hāro. Adhiṭṭhīyanti anuppavattīyanti etena, ettha vā sāmaññavisesabhūtā dhammā vinā vikappenāti adhiṭṭhāno. Suttāgatānaṃ dhammānaṃ avikappanavaseneva sāmaññavisesaniddhāraṇalakkhaṇo hi adhiṭṭhāno hāro. Vuttampi cetaṃ –
他者称普通的坚立为某一特定对象的无二无别。谓其同质未变，不加变化谓之特定对象。譬如“如是者”谓普通坚立属于无秩序语言之类。谓其异质性未变谓特定词语，此即坚立超越境界。坚立是无分离的、非流移的，或谓无混杂之特征。故经典所记坚立法则乃无变之普通特定显现，此为坚立超越境界。且有言——
‘‘Ekattatāya dhammā, yepi ca vemattatāya niddiṭṭhā;
『依一体性显现诸法，及彼无性本质所显；」
Tena vikappayitabbā, eso hāro adhiṭṭhāno’’ti. (netti. 4 niddesavāra);
因此应当转变，这是枢纽基础的意思。〔《净饭经释》第四章举例卷注〕
Rūpassa kammāvijjādayo kammacittādayo ca hetu. Samanupassanāya āvajjanādayo. Kusalassa cittassa yoniso manasikārādayo. Pariyādāyāti ettha pariyādānassa ayonisomanasikārādayoti ayaṃ parikkhāro hāro. Parikaroti abhisaṅkharoti phalanti parikkhāro, hetu paccayo ca. Parikkhāraṃ ācikkhatīti parikkhāro, hāro. Parikkhāravisayattā, parikkhārasahacaraṇato vā parikkhāro. Sutte āgatadhammānaṃ parikkhārasaṅkhātahetupaccaye niddhāretvā saṃvaṇṇanālakkhaṇo hi parikkhāro hāro. Vuttañhetaṃ –
色法因业和无明而生，心法因业意等而生。观察时因果盈满的现象是招引，为善心的正智专注等亦是因缘。所谓『转变』是指这里转变的非正智的心念。它表现为生成、积聚与结果，是因、缘、孳生。宣说转变者即基础枢纽。因应经中所说诸行诸法的基础、因、缘、果而作的诠释称为转变乃枢纽。经言－
‘‘Ye dhammā yaṃ dhammaṃ, janayantippaccayā paramparato;
「一切法皆由因缘相续生起；
Hetumavakaḍḍhayitvā, eso hāro parikkhāro’’ti. (netti. 4 niddesavāra);
因缘增长，故此为枢纽转变。」〔《净饭经释》第四章举例卷注〕
Purisassa cittaṃ pariyādāya tiṭṭhatīti ettha pariyādāyikā visesato taṇhāvijjā veditabbā tāsaṃ vasena pariyādānasambhavato. Tāsu taṇhāya rūpamadhiṭṭhānaṃ, avijjāya arūpaṃ. Visesato taṇhāya samatho paṭipakkho, avijjāya vipassanā. Samathassa cetovimutti, phalavipassanāya paññāvimutti. Tathā hi tā rāgavirāgā avijjāvirāgāti visesetvā vuccantīti ayaṃ samāropano hāro. Samāropīyanti etena, ettha vā padaṭṭhānādimukhena dhammāti samāropano. Sutte āgatadhammānaṃ padaṭṭhānavevacanabhāvanāpahānasamāropanavicāraṇalakkhaṇo hi samāropano hāro. Vuttañhetaṃ –
人的心因转变而存立，此时须知苦、无明渗现，由其存在生转变。于苦中有欲渴的形式取着，缘无明为无色取着。于无明中则有禅定作为对治，缘无明为般观。禅定为心解脱，般观为智解脱。此分别称为爱、离爱，无明离爱，是专门设立的称名，此称谓为摹拟转变。所谓摹拟，即借由诸基础等而假立的名相。经中以基础起见诸法，舍弃增减思维的摹拟名相，谓之摹拟枢纽。经言－
‘‘Ye dhammā yaṃ mūlā, ye cekatthā pakāsitā muninā;
「一切法之根本及其显现，悉由圣者所开示；
Te samāropayitabbā, esa samāropano hāro’’ti. (netti. 4 niddesavāra);
此处应作归纳名词者，即所谓「归纳」也。（《净意》第四归纳义）
Ettāvatā ca –
至此为止——
‘‘Desanā vicayo yutti, padaṭṭhāno ca lakkhaṇo;
『说法的考察是条理，句法是立足点，特征是标记；』
Catubyūho ca āvaṭṭo, vibhatti parivattano.
『四重法门的绕转，变化是区分；』
Vevacano ca paññatti, otaraṇo ca sodhano;
『表达是称谓，净除是过渡；』
Adhiṭṭhāno parikkhāro, samāropano soḷaso’’ti. (netti. 1 uddesavāra) –
『确立是条件，辅助是第十六』。（《净意》第一归纳义）
Evaṃ vuttā soḷasa hārā dassitāti veditabbā. Harīyanti etehi, ettha vā suttageyyādivisayā aññāṇasaṃsayavipallāsāti hārā. Haranti vā sayaṃ tāni, haraṇamattameva vāti hārā phalūpacārena. Atha vā harīyanti voharīyanti dhammasaṃvaṇṇakadhammappaṭiggāhakehi dhammassa dānaggahaṇavasenāti hārā. Atha vā hārā viyāti hārā. Yathā hi anekaratanāvalisamūho hārasaṅkhāto attano avayavabhūtaratanasamphassehi samupajaniyamānahilādasukho hutvā tadupabhogijanasarīrasantāpaṃ nidāghapariḷāhūpajanitaṃ vūpasameti, evameva tepi nānāvidhaparamattharatanappabandhā saṃvaṇṇanāvisesā attano avayavabhūtaparamattharatanādhigamena samuppādiyamānanibbutisukhā dhammappaṭiggāhakajanahadayaparitāpaṃ kāmarāgādikilesahetukaṃ vūpasamentīti. Atha vā hārayanti aññāṇādinīhāraṃ apagamaṃ karonti ācikkhantīti vā hārā. Atha vā sotujanacittassa haraṇato ramaṇato ca hārā niruttinayena yathā ‘‘bhavesu vantagamano bhagavā’’ti (visuddhi. 1.144; pārā. aṭṭha. 1.verañjakaṇḍavaṇṇanā).
如此宣说，所谓十六串珠理应了解。此“串珠”谓因彼此相继牵引而连结，或者因说经歌咏等题材而生他知谬误的变乱，故名串珠。或者自己牵引这些串珠，仅是牵引过度而已，串珠有果实般的显现。又或被持法正行、接受法施、守护法等所牵引，故称串珠。又有称串珠为连结。譬如众多宝链汇聚成链，因其自身各部分有宝相触相，彼此牵引，虽经历喜乐与苦乐，但因使用者的身体伤痛与心火烦恼而趋于平息，正如此，诸多不同性质的最高真义宝链因法的承受者心中痛苦，随由贪欲等烦恼故而渐渐平息。又或称串珠为抛弃无明等犯障，再或称为听者之心藉由牵引和安乐而称，有言如『世尊由诸业业而来世间』。
Ito paraṃ pana nandiyāvaṭṭādipañcavidhanayā veditabbā – tattha taṇhāvijjā samudayasaccaṃ, tāsaṃ adhiṭṭhānādibhūtā rūpadhammā dukkhasaccaṃ, tesaṃ appavatti nirodhasaccaṃ, nirodhappajānanā paṭipadā maggasaccaṃ. Taṇhāgahaṇena cettha māyāsāṭheyyamānātimānamadappamādapāpicchatāpāpamittatāahirikaanottappādivasena akusalapakkho netabbo. Avijjāgahaṇena viparītamanasikārakodhūpanāhamakkhapaḷāsaissāmacchariya- sārambhadovacassatābhavadiṭṭhivibhavadiṭṭhiādivasena akusalapakkho netabbo. Vuttavipariyāyato kusalapakkho netabbo. Kathaṃ? Amāyāasāṭheyyādivasena aviparītamanasikārādivasena ca. Tathā samathapakkhiyānaṃ saddhindriyādīnaṃ , vipassanāpakkhiyānaṃ aniccasaññādīnañca vasena vodānapakkho netabboti ayaṃ nandiyāvaṭṭassa nayassa bhūmi. Yo hi taṇhāavijjāhi saṃkilesapakkhassa suttatthassa samathavipassanāhi vodānapakkhassa ca catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso, ayaṃ nandiyāvaṭṭanayo nāma. Vuttañhetaṃ –
此后必须依五种般涅槃轮回修谛理,当中谓渴爱无明为集谛,其依止作用所起的色法为苦谛,其断除渴无明为灭谛,断除之所生般涅槃之道为道谛。以执持渴爱而生疑惑轻慢等恶念并恶友交伴不应结为善缘。以执持无明，则由错误不正之分别、嗔恚、狂乱、愚痴、炫耀与邪见等所组成不善缘不应结。依倒转之解说，应归于善缘。如幻境无常念等止观善法力量下，应称为宣扬缘。此乃般涅槃依正理说基础。由此可知，渴爱无明与分别霎时相连一切染污，遂以止观四谛相系法，使之导向慧根之眼，此即般涅槃妙理，此名般涅槃理路。
‘‘Taṇhañca avijjampi ca, samathena vipassanāya yo neti;
故曰：渴爱与无明，以止与观而导引；
Saccehi yojayitvā, ayaṃ nayo nandiyāvaṭṭo’’ti. (netti. 4 niddesavāra);
此以真理结合，名为般涅槃理路。
Nandiyāvaṭṭassa viya āvaṭṭo etassāti nandiyāvaṭṭo. Yathā hi nandiyāvaṭṭo anto ṭhitena padhānāvayavena bahiddhā āvaṭṭati, evamayampi nayoti attho. Atha vā nandiyā taṇhāya pamodassa vā āvaṭṭo etthāti nandiyāvaṭṭo.
此理路如用绳索环圈环绕，故名般涅槃理路。正如环绕绳索外侧环彼此连结，故名理路。或如渴爱与欢喜亦环连故此名理路。
Heṭṭhā vuttanayena gahitesu taṇhāvijjātappakkhiyadhammesu taṇhā lobho, avijjā moho, avijjāya sampayutto lohite sati pubbo viya taṇhāya sati sijjhamāno āghāto doso iti tīhi akusalamūlehi gahitehi, tappaṭipakkhato kusalacittaggahaṇena ca tīṇi kusalamūlāni gahitāni eva honti. Idhāpi lobho sabbāni vā sāsavakusalamūlāni samudayasaccaṃ, tannibbattā tesaṃ adhiṭṭhānagocarabhūtā upādānakkhandhā dukkhasaccantiādinā saccayojanā veditabbā. Phalaṃ panettha vimokkhattayavasena niddhāretabbaṃ, tīhi akusalamūlehi tividhaduccaritasaṃkilesamalavisamaakusalasaññāvitakkādivasena akusalapakkho netabbo, tathā tīhi kusalamūlehi tividhasucaritasamakusalasaññāvitakkasaddhammasamādhivimokkhamukhādivasena vodānapakkho netabboti ayaṃ tipukkhalassa nayassa bhūmi. Yo hi akusalamūlehi saṃkilesapakkhassa kusalamūlehi vodānapakkhassa suttatthassa ca catusaccayojanāmukhena nayanalakkhaṇo saṃvaṇṇanāviseso, ayaṃ tipukkhalanayo nāma. Tīhi avayavehi lobhādīhi saṃkilesapakkhe, alobhādīhi ca vodānapakkhe pukkhalo sobhanoti tipukkhalo. Vuttañhetaṃ –
以上所说之渴爱无明等究竟法，是以渴爱为贪、无明为痴，连合无明即色法似血液初生，渴爱如血液流淌，其所生的伤害为嗔恚。三不善根拥合此三烦恼根之相，缘于止善心所作之三善根所摄持方为诸善法大本。此亦如贪欲等所有烦恼悉皆为染污不善法根所起，诸染污以执著集合，遂成受苦法身。依止此烦恼执著称为苦谛。其果应以解脱无碍的理法显现。由三不善根合成的恶行，具三种不善或恶业分别等，以为恶缘；而由三善根合成的善行，具三种善分，胜善心及正入定及解脱道等，以为善缘，此乃俱三法理并理之正理所证，是为三聚落理路，亦名三聚落理路。三法之分别，以贪等为恶集，非贪等为善集，故谓为聚落。故曰：
‘‘Yo akusale samūlehi,
『行于不善根本者』，
Neti kusale ca kusalamūlehi;
不行于善根本及善根本者，
Bhūtaṃ tathaṃ avitathaṃ,
如实非虚，
Tipukkhalaṃ taṃ nayaṃ āhū’’ti. (netti. 4 niddesavāra);
不分别断裂者，是为正确之教导。」（净道论第四章，例证之语）；
Vuttanayena gahitesu taṇhāvijjātappakkhiyadhammesu visesato taṇhādiṭṭhīnaṃ vasena asubhe ‘‘subha’’nti, dukkhe ‘‘sukha’’nti ca vipallāsā, avijjādiṭṭhīnaṃ vasena anicce ‘‘nicca’’nti, anattani ‘‘attā’’ti vipallāsā veditabbā. Tesaṃ paṭipakkhato kusalacittaggahaṇena siddhehi sativīriyasamādhipaññindriyehi cattāri satipaṭṭhānāni siddhāniyeva honti.
因所说而合于法中，特别是在渴爱、无明等根本具足的善法中，因渴爱见所染着故，有恶变成说为「美好」，痛苦成说为「快乐」的颠倒见；又因无明见所染着，非常说成「常」，无我说成「我」的妄见，须当认识。与其相对者，是以善心为本，具足正念、精进、定、慧四法，四念处成就而得正果。
Tattha catūhi indriyehi cattāro puggalā niddisitabbā. Kathaṃ? Duvidho hi taṇhācarito mudindriyo tikkhindriyoti, tathā diṭṭhicarito. Tesu paṭhamo asubhe ‘‘subha’’nti vipariyesaggāhī satibalena yathābhūtaṃ kāyasabhāvaṃ sallakkhento bhāvanābalena taṃ vipallāsaṃ samugghātetvā sammattaniyāmaṃ okkamati. Dutiyo asukhe ‘‘sukha’’nti vipariyesaggāhī ‘‘uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā (ma. ni. 1.26; a. ni. 4.14; 6.58) vuttena vīriyasaṃvarabhūtena vīriyabalena paṭipakkhaṃ vinodento bhāvanābalena taṃ vipallāsaṃ vidhametvā sammattaniyāmaṃ okkamati. Tatiyo anicce ‘‘nicca’’nti vipallāsaggāhī samathabalena samāhitacitto saṅkhārānaṃ khaṇikabhāvaṃ sallakkhento bhāvanābalena taṃ vipallāsaṃ samugghātetvā sammattaniyāmaṃ okkamati. Catuttho santatisamūhakiccārammaṇaghanavañcitatāya phassādidhammapuñjamatte anattani ‘‘attā’’ti micchābhinivesī catukoṭikasuññatāmanasikārena taṃ micchābhinivesaṃ viddhaṃsento sāmaññaphalaṃ sacchikaroti. Subhasaññādīhi catūhipi vā vipallāsehi samudayasaccaṃ, tesamadhiṭṭhānārammaṇabhūtā pañcupādānakkhandhā dukkhasaccantiādinā saccayojanā veditabbā. Phalaṃ panettha cattāri sāmaññaphalāni, catūhi cettha vipallāsehi caturāsavoghayogaganthaagatitaṇhupādānasallaviññāṇaṭṭhitiapariññādivasena akusalapakkho netabbo, tathā catūhi satipaṭṭhānehi catubbidhajjhānavihārādhiṭṭhānasukhabhāgiyadhammaappamaññāsammappadhānaiddhipādādivasena vodānapakkho netabboti ayaṃ sīhavikkīḷitassa nayassa bhūmi. Yo hi subhasaññādīhi vipallāsehi sakalassa saṃkilesapakkhassa saddhindriyādīhi ca vodānapakkhassa catusaccayojanāvasena nayanalakkhaṇo saṃvaṇṇanāviseso, ayaṃ sīhavikkīḷito nāma. Vuttañhetaṃ –
于此四根所摄，即当说有四种人。何故？渴爱行有二类，即染根与断根。如其所述：一者因恶故成美之颠倒见者，具力量真实观察身相之本性，藉修习之力熄灭此颠倒，入正调御境界。二者因苦成乐之颠倒见者，于「生起之欲念不受纳」等语所说，具足能约持精进力，资精进力，反对并息止此颠倒，以修习力熄灭，入正调御境界。三者因无常说常之颠倒者，借止力，定心安住，观察诸造作暂时不常，借修习力熄灭此颠倒，入正调御境界。四者于无我说我者，因身心诸行皆为连续整体之虚妄，彼成妄执者以无明妄想，破除妄执，证得出世间果报。依此说，因美好见等四种妄见者，因因缘所起五盖执著之五蕴，是为苦谛之结，须识断。此四果即世出世间果，是彼四种妄见相对者。以此四妄见及四念处、四禅法、四正勤、四正念、四正定、四正智等为正见，反之则为不善之端，此即狮子戏之趣也。以美好见等四妄见为种种烦恼根基，具足调伏力为断除烦恼之根本，称为狮子戏。此中言及曰：「以美好见等颠倒见具足烦恼之根及心力，是为狮子戏之特征」。故如是所说：
‘‘Yo neti vipallāsehi,
『所谓“在此无误导者”』，
Kilese indriyehi saddhamme;
『以染污与根所感官正确说法为差别准则』；
Etaṃ nayaṃ nayavidū,
『此为带领者、领航者』，
Sīhavikkīḷitaṃ āhū’’ti. (netti. 4 niddesavāra);
『谓为狮子般王者施教』。」（《指引经》第四章）
Asantāsanajavaparakkamādivisesayogena sīho bhagavā, tassa vikkīḷitaṃ desanā vacīkammabhūto vihāroti katvā vipallāsatappaṭipakkhaparidīpanato sīhassa vikkīḷitaṃ etthāti sīhavikkīḷito, nayo. Balavisesayogadīpanato vā sīhavikkīḷitasadisattā nayo sīhavikkīḷito. Balaviseso cettha saddhādibalaṃ, dasabalāni eva vā.
由于无所动摇、凉爽妙力等特征相和，佛世尊如狮子一般，因此称为狮子般王者。所谓“狮子般王者”是指教法振奋如狮子振奋，言说与行为皆具威仪的住持者。此“振奋”是指对贪等妄染的对治与光明之示，如狮子振奋王者一般。又由强力特征显明，称为狮子般王者。这里“强力”特指信等十种力量。
Imesaṃ pana tiṇṇaṃ atthanayānaṃ siddhiyā vohāranayadvayaṃ siddhameva hoti. Tathā hi atthanayattayadisābhāvena kusalādidhammānaṃ ālocanaṃ disālocanaṃ. Vuttañhetaṃ –
以上三种教法乘具备之成就，已得到领导二乘之功德。缘其教法乘各有三重领导特点，故能分别观察诸善法如观劝导之方位。经有明说—
‘‘Veyyākaraṇesu hi ye,
『论述者』者，
Kusalākusalā tahiṃ tahiṃ vuttā;
善不善分别分别称说各自，
Manasā olokayate,
心意观察其义，
Taṃ khu disālocanaṃ āhū’’ti. (netti. 4 niddesavāra);
此即名为『方向眼』也。（梵网疏第四卷规定）
Tathā ālocitānaṃ tesaṃ dhammānaṃ atthanayattayayojane samānayanato aṅkuso viya aṅkuso. Vuttañhetaṃ –
如是所说者，诸法之意句缀连整齐，犹如拴连相等者之缰绳，正是缰绳。
‘‘Oloketvā disalocanena, ukkhipiya yaṃ samāneti;
此谓『观照方向之眼，撷取该向，令其齐整』。
Sabbe kusalākusale, ayaṃ nayo aṅkuso nāmā’’ti. (netti. 4 niddesavāra);
『一切善不善法，此为引导，此名钩索』。
Tasmā manasāva atthanayānaṃ disābhūtadhammānaṃ locanaṃ disālocanaṃ, tesaṃ samānayanaṃ aṅkusoti pañcapi nayāni yuttāni honti.
因此，心者为解脱之道的观察，观察各方所现之法，称为方所观察。其统一导引者为钩索，钩索为五种相应的引导。
Ettāvatā ca –
就此而言，
‘‘Paṭhamo nandiyāvaṭṭo, dutiyo ca tipukkhalo;
第一如喜悦轮，第二如三重斧，
Sīhavikkīḷito nāma, tatiyo nayalañjako.
名为狮子戏耍，第三为引导之羞。
Disālocanamāhaṃsu, catutthaṃ nayamuttamaṃ;
他们称为方所观察，第四为极上引导。
Pañcamo aṅkuso nāma, sabbe pañca nayā gatā’’ti. (netti. 1 uddesavāra) –
第五名为「钩」，共分为五种引导法。
Evaṃ vuttapañcanayāpi ettha dassitāti veditabbā. Nayati saṃkilesaṃ vodānañca vibhāgato ñāpetīti nayo, lañjeti pakāseti suttatthanti lañjako, nayo ca so lañjako cāti nayalañjako. Idañca suttaṃ soḷasavidhe suttantapaṭṭhāne saṃkilesabhāgiyaṃ byatirekamukhena nibbedhāsekkhabhāgiyanti daṭṭhabbaṃ. Aṭṭhavīsatividhe pana suttantapaṭṭhāne lokiyalokuttaraṃ sattadhammādhiṭṭhānaṃ ñāṇaññeyyaṃ dassanabhāvanaṃ sakavacanaṃ vissajjanīyaṃ kusalākusalaṃ anuññātaṃ paṭikkhittañcāti veditabbaṃ.
如是说，五种引导法在这里亦当了知。引导指示杂染及其区别说明，称为引导，也有牵引、显现之意，是经文之旨意。此经共有十六种经文序列，按所含杂染部分、断除部分、非污染部分不同而划分，经文本分展现为除尽三者的类型。二十八种经文序列则包含世间与出世间七法依据的智慧、应知义理、观照造化、正语等，含善恶未知、对治断舍等义，须详见。
Tattha soḷasavidhasuttantaṃ paṭṭhānaṃ nāma ‘‘saṃkilesabhāgiyaṃ suttaṃ, vāsanābhāgiyaṃ suttaṃ, nibbedhabhāgiyaṃ suttaṃ, asekkhabhāgiyaṃ suttaṃ, saṃkilesabhāgiyañca vāsanābhāgiyañca suttaṃ, saṃkilesabhāgiyañca nibbedhabhāgiyañca suttaṃ, saṃkilesabhāgiyañca asekkhabhāgiyañca suttaṃ, vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ, vāsanābhāgiyañca asekkhabhāgiyañca suttaṃ, nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ, saṃkilesabhāgiyañca vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ, saṃkilesabhāgiyañca vāsanābhāgiyañca asekkhabhāgiyañca suttaṃ, saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ, vāsanābhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ, saṃkilesabhāgiyañca vāsanābhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ, neva saṃkilesabhāgiyaṃ na vāsanābhāgiyaṃ na nibbedhabhāgiyaṃ na asekkhabhāgiyaṃ sutta’’nti (netti. 89) evaṃ vuttasoḷasasāsanapaṭṭhānāni.
其中十六种经文序列名为：涵盖杂染部分的经文、涵盖习气部分的经文、涵盖断除部分的经文、涵盖非污染部分的经文、既涵杂染又涵习气的经文、既涵杂染又涵断除的经文、既涵杂染又涵非污染的经文、既涵习气又涵断除的经文、既涵习气又涵非污染的经文、既涵断除又涵非污染的经文、涵盖杂染习气断除的经文、涵盖杂染习气非污染的经文、涵盖杂染断除非污染的经文、涵盖习气断除非污染的经文、涵盖杂染习气断除非污染的经文，以及不含杂染、习气、断除、非污染四者的经文。此为十六法之教法序列。
Tattha saṃkilissanti etenāti saṃkileso, saṃkilesabhāge saṃkilesakoṭṭhāse pavattaṃ saṃkilesabhāgiyaṃ. Vāsanā puññabhāvanā, vāsanābhāge pavattaṃ vāsanābhāgiyaṃ, vāsanaṃ bhajāpetīti vā vāsanābhāgiyaṃ. Nibbijjhanaṃ lobhakkhandhādīnaṃ padālanaṃ nibbedho, nibbedhabhāge pavattaṃ, nibbedhaṃ bhajāpetīti vā nibbedhabhāgiyaṃ. Pariniṭṭhitasikkhā dhammā asekkhā, asekkhabhāge pavattaṃ, asekkhe bhajāpetīti vā asekkhabhāgiyaṃ. Tesu yattha taṇhādisaṃkileso vibhatto, idaṃ saṃkilesabhāgiyaṃ. Yattha dānādipuññakiriyavatthu vibhattaṃ, idaṃ vāsanābhāgiyaṃ. Yattha sekkhā sīlakkhandhādayo vibhattā, idaṃ nibbedhabhāgiyaṃ. Yattha pana asekkhā sīlakkhandhādayo vibhattā, idaṃ asekkhabhāgiyaṃ. Itarāni tesaṃ vomissakanayavasena vuttāni. Sabbāsavasaṃvarapariyāyādīnaṃ vasena sabbabhāgiyaṃ veditabbaṃ. Tattha hi saṃkilesadhammā lokiyasucaritadhammā sekkhā dhammā asekkhā dhammā ca vibhattā. Sabbabhāgiyaṃ pana ‘‘passaṃ na passatī’’tiādikaṃ udakādianuvādavacanaṃ veditabbaṃ.
经文中所谓的杂染部分，是由杂染之处展开而成的经文序列。习气部分是由善业发趣产生习气之处所展开的经文序列。断除部分是由断绝贪欲等五盖的断灭所展开。非污染部分是由圆满的修行法等非污染法展开。在这些之中，若杂染与渴爱等相互分别，即为杂染部分。若包括布施等善因，即为习气部分。若断绝戒行等洁净法则为断除部分。若仅有非污染戒行，则为非污染部分。其他还有诸如说法教义中叙述的细节。应知道诸如断尽烦恼的加行、世间习行、修习法等，皆包含于诸部分。于此处尤其应了知诸佛世尊所证真理，区分世间法与出世间法，及诸善法、必须弃法，一切均以「能见不见」等具体词句表明。
Aṭṭhavīsatividhaṃ suttantapaṭṭhānaṃ pana ‘‘lokiyaṃ, lokuttaraṃ, lokiyañca lokuttarañca, sattādhiṭṭhānaṃ, dhammādhiṭṭhānaṃ, sattādhiṭṭhānañca dhammādhiṭṭhānañca, ñāṇaṃ, ñeyyaṃ, ñāṇañca ñeyyañca, dassanaṃ, bhāvanā, dassanañca bhāvanā ca, sakavacanaṃ, paravacanaṃ, sakavacanañca paravacanañca, vissajjanīyaṃ, avissajjanīyaṃ, vissajjanīyañca avissajjanīyañca, kammaṃ, vipāko, kammañca vipāko ca kusalaṃ, akusalaṃ, kusalañca akusalañca anuññātaṃ, paṭikkhittaṃ, anuññātañca paṭikkhittañca, thavo’’ti (netti. 112) evamāgatāni aṭṭhavīsati sāsanapaṭṭhānāni. Tattha lokiyanti loke niyutto, loke vā vidito lokiyo. Idha pana lokiyo attho yasmiṃ sutte vutto, taṃ suttaṃ lokiyaṃ. Tathā lokuttaraṃ. Yasmiṃ pana sutte padesena lokiyaṃ, padesena lokuttaraṃ vuttaṃ, taṃ lokiyañca lokuttarañca. Sattaadhippāyasattapaññattimukhena desitaṃ sattādhiṭṭhānaṃ. Dhammavasena desitaṃ dhammādhiṭṭhānaṃ. Ubhayavasena desitaṃ sattādhiṭṭhānañca dhammādhiṭṭhānañca. Iminā nayena sabbapadesu attho veditabbo. Buddhādīnaṃ pana guṇābhitthavanavasena pavattaṃ suttaṃ thavo nāma –
二十八种经文序列名曰「世间」、「出世间」、「世间与出世间」、「七法根据」、「法的根据」、「七法与法的根据」、「智慧」、「当知」、「智慧与当知」、「见证」、「修习」、「见证与修习」、「相应语」、「他语」、「相应语与他语」、「可放逸」、「不可放逸」、「可放逸与不可放逸」、「业」、「果报」、「业与果报」、「善」、「不善」、「善与不善」、「未知」、「排除」、「未知与排除」、「不动」。此即二十八种教法序列。所谓世间即被世人所知存在。若经文中有世间之辞，则为世间经文，出世间亦复如是。若经文中分有世间与出世间部分，则为世间与出世间经文。七法依止七种法门，法依止法之义，二者相应。以此区分所有语义。佛及诸圣者的经文被归为「不动」类。
‘‘Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;
「八正道中品最胜，四圣谛真实理」——
Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā’’ti. (dha. pa. 273; netti. 170; peṭako. 30) ādikaṃ viya –
离欲是诸法中最上，且为二足行者之眼。此说见于《法句经》《净饭王传》《律藏要释》等，犹如开端最初。
Nettinayavaṇṇanā niṭṭhitā. · 导引理趣注释完毕。
§2
2.Saddagarukādīnanti ādisaddena gandharasaphoṭṭhabbagaruke saṅgaṇhāti. Āsayavasenāti ajjhāsayavasena. Utusamuṭṭhānopi itthisantānagato saddo labbhati, so idha nādhippetoti ‘‘cittasamuṭṭhāno’’ti vuttaṃ. Kathitasaddo ālāpādisaddo. Gītasaddo sarena gāyanasaddo. Itthiyā hasanasaddopettha saṅgahetabbo tassapi purisena assādetabbato. Tenāha – ‘‘apica kho mātugāmassa saddaṃ suṇāti tirokuṭṭā vā tiropākārā vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā, so tadassādetī’’tiādi. Nivatthanivāsanassāti khalitthaddhassa nivāsanassa. Alaṅkārassāti nūpurādikassa alaṅkārassa. Itthisaddotveva veditabboti itthipaṭibaddhabhāvato vuttaṃ. Tenāha – ‘‘sabbopī’’tiādi. Avidūraṭṭhāneti tassa hatthikulassa vasanaṭṭhānato avidūraṭṭhāne. Kāyūpapannoti sampannakāyo thirakathinamahākāyo. Mahāhatthīti mahānubhāvo hatthī. Jeṭṭhakaṃ katvāti yūthapatiṃ katvā.
“萨答加鲁”等名，谓以首字为起始，指天龙八部中干达罗众上的佳音。『Āsayavasena』谓以内心意志。女子种族中出现的声音称为“意生”，此处称为“知心起动”，故名“心起音”。“Kathita”指对话音，“ālapādi”指谈话音；“Gīta”指歌声，乃以乐器伴奏之声。女子亦有笑声，应与其人一同共集。因此说：“即使听见邻村女子之声，或叱喝，或耍弄，或嬉笑，或歌唱，皆令人心生感受。”“Nivatthanivāsanā”谓肮脏粗俗之居所，“Alaṅkāra”谓装饰如脚铃等。女子语音之能分别，显其女权束缚之状，故曰“sabbopī（皆为女性）”。“Avidūraṭṭhāna”指未远离，亦即尚在猴子掌居处。“Kāyūpapanna”谓身体健壮，为雄壮巨身。巨象即大有威力之象。称“Jeṭṭhakaṃ katvā”谓任首领者。
Kathinatikkhabhāvena siṅgasadisattā aḷasaṅkhātāni siṅgāni etassa atthīti siṅgī, suvaṇṇavaṇṇatāya mahābalatāya ca sīhahatthiādimigasadisattā migo viyāti migo. Tattha tattha kiccaṃ netubhāvena cakkhuyeva nettaṃ, taṃ uggataṭṭhena āyataṃ etassāti āyatacakkhunetto. Aṭṭhi eva taco etassāti aṭṭhittaco. Tenābhibhūtoti tena migena abhibhūto ajjhotthaṭo niccalaggahito hutvā. Karuṇaṃ rudāmīti kāruññapatto hutvā rodāmi viravāmi. Paccatthikabhayato mutti nāma yathā tathā sahāyavato hoti, na ekākinoti āha – ‘‘mā heva maṃ pāṇasamaṃ jaheyyā’’ti. Tattha mā heva manti maṃ evarūpaṃ byasanaṃ pattaṃ attano pāṇasamaṃ piyasāmikaṃ tvaṃ māheva jahi.
释：狮群等大群体退缩而懈怠，形同退缩之角，谓之“狮比”，金色光辉及大威力由此类狮象等猛兽称为“猛兽”。“Tattha tattha kiccaṃ”如眼之先导等。“Aṭṭhi”谓骨外皮。被猛兽蹂躏而趴伏于下，为“被征服”之状。悲哀而哭，称为“具有慈愍者；因身处悲痛而泣”。因畏惧敌手而求助，非孤单，故曰：“勿弃我若同类生命。”此中“勿弃我”语气，意谓勿舍我于如是祸患，视我若生命主人，故有“勿弃”意。
Kuñce girikūṭe ramati abhiramati, tattha vā vicarati, koñjanādaṃ nadanto vā vicarati, ku vā pathavī, tadabhighātena jīratīti kuñjaro. Saṭṭhihāyananti jātiyā saṭṭhivassakālasmiṃ kuñjarā thāmena parihāyanti, taṃ sandhāya evamāha. Pathabyā cāturantāyāti catūsu disāsu samuddaṃ patvā ṭhitāya cāturantāya pathaviyā. Suppiyoti suṭṭhu piyo. Tesaṃ tvaṃ vārijo seṭṭhoti ye samudde vā gaṅgāya vā yamunāya vā nammadānadiyā vā kuḷīrā, tesaṃ sabbesaṃ vaṇṇasampattiyā mahantattena ca vārimhi jātattā vārijo tvameva seṭṭho pasatthataro. Muñca rodantiyā patinti sabbesaṃ seṭṭhattā tameva yācāmi, rodamānāya mayhaṃ sāmikaṃ muñca. Athāti gahaṇassa sithilakaraṇasamanantarameva. Etassāti paṭisattumaddanassa.
云：“有一山谷处玩乐欢愉，或往来于彼。泉水潺潺或流泻出鸣，地面亦被破坏，谓为象谷。称‘六十年间’，谓象族在世六十年间居于此地，故有此说。陆地四方四面海水环绕，谓之地界四方。‘Supī’意为善爱。‘Tesaṃ tvaṃ vārijo seṭṭho’谓诸河流湖泊中水丰色美者，称为‘优越波光’，可谓众水之最上。‘Muñca rodantiyā’谓为发出哀泣者放下，此为劝戒。‘Athāti’谓因间断放松之时。‘Etassāti’谓为反击之时。
Pabbatagahanaṃ nissāyāti tisso pabbatarājiyo atikkamitvā catutthāya pabbatarājiyaṃ pabbatagahanaṃ upanissāya. Evaṃ vadatīti ‘‘udetayaṃ cakkhumā’’tiādinā (jā. 1.2.17) imaṃ buddhamantaṃ mantento vadati.
“Pabbatagahanaṃ nissāyāti”谓越过三山之境，依止第四座山之暗处，称为山谷洞穴。以此说，谓“业者之法眼”者如是言。
Tattha udetīti pācīnalokadhātuto uggacchati. Cakkhumāti sakalacakkavāḷavāsīnaṃ andhakāraṃ vidhamitvā cakkhuppaṭilābhakaraṇena yantena tesaṃ dinnaṃ cakkhu, tena cakkhunā cakkhumā. Ekarājāti sakalacakkavāḷe ālokakarānaṃ antare seṭṭhaṭṭhena rañjanaṭṭhena ca ekarājā. Harissavaṇṇoti harisamānavaṇṇo, suvaṇṇavaṇṇoti attho. Pathaviṃ pabhāsetīti pathavippabhāso. Taṃ taṃ namassāmīti tasmā taṃ evarūpaṃ bhavantaṃ namassāmi vandāmi. Tayājja guttā viharemha divasanti tayā ajja rakkhitā hutvā imaṃ divasaṃ catuiriyāpathavihārena sukhaṃ vihareyyāma.
此云：“Udeti”谓从地底升起，上向东方。“Cakkhumāti”谓驱散一切黑暗，用所得之眼照见万象，故称眼光明者。“Ekarājāti”谓照耀一界有一王，众光中最尊最明。‘Harissavaṇṇoti’意为与鹿色相仿，‘Suvaṇṇavaṇṇoti’意为黄金光泽。‘Pathaviṃ pabhāsetīti’谓如地表之光辉。故曰“我当敬礼如是尊贵存在”，及“今日我们住于密林之中，终日护守，愿以四利根安乐逍遥。”
Evaṃ bodhisatto imāya gāthāya sūriyaṃ namassitvā dutiyagāthāya atīte parinibbute buddhe ceva buddhaguṇe ca namassati ‘‘ye brāhmaṇā’’tiādinā. Tattha ye brāhmaṇāti ye bāhitapāpā parisuddhā brāhmaṇā. Vedagūti vedānaṃ pāraṃ gatā, vedehi pāraṃ gatāti vā vedagū. Idha pana sabbe saṅkhatadhamme vidite pākaṭe katvā katāti vedagū. Tenevāha – ‘‘sabbadhamme’’ti. Sabbe khandhāyatanadhātudhamme salakkhaṇasāmaññalakkhaṇavasena attano ñāṇassa vidite pākaṭe katvā tiṇṇaṃ mārānaṃ matthakaṃ madditvā sammāsambodhiṃ pattā, saṃsāraṃ vā atikkantāti attho. Te me namoti te mama imaṃ namakkāraṃ paṭicchantu. Te ca maṃ pālayantūti evaṃ mayā namassitā ca te bhagavanto maṃ pālayantu rakkhantu. Namattu buddhānaṃ…pe… vimuttiyāti ayaṃ mama namakkāro atītānaṃ parinibbutānaṃ buddhānaṃ atthu, tesaṃyeva catūsu phalesu ñāṇasaṅkhātāya bodhiyā atthu, tathā tesaññeva arahattaphalavimuttiyā vimuttānaṃ atthu, yā ca nesaṃ tadaṅgavikkhambhanasamucchedappaṭippassaddhinissaraṇasaṅkhātā pañcavidhā vimutti, tāya vimuttiyāpi ayaṃ mayhaṃ namakkāro atthūti attho. Imaṃ so parittaṃ katvā, moro carati esanāti idaṃ pana padadvayaṃ satthā abhisambuddho hutvā āha. Tassattho – bhikkhave, so moro imaṃ parittaṃ imaṃ rakkhaṃ katvā attano gocarabhūmiyaṃ pupphaphalādīnaṃ atthāya nānappakārāya esanāya caratīti.
如是，菩萨以此偈赞礼太阳，继而以第二偈赞礼已逝成就般涅槃的佛陀及其佛德，乃至以“诸婆罗门”等诸称敬礼。此处所称“诸婆罗门”，乃指那些已经净除外道恶行的婆罗门。所谓“通达经典者”，是指已超越经典之人，亦称通达经典者。在此，一切有为法皆已明了显露，证明其通达。彼以“一切法”等言，示知一切蕴、处、界的共相、总相皆已透彻了知，克服三魔，成就正觉，超越轮回者义。彼等向我顶礼，我亦以此顶礼回施。彼护持我，我亦顶礼护持。礼敬诸佛……释迦牟尼佛对过往涅槃佛的顶礼，涉及四果及智慧之觉悟，以及五种离欲涅槃的证入。此为我顶礼的意义。菩萨持此护身咒语，魔王游行，释迦牟尼佛乃于此说：“比库们，该魔王持此护身咒，护卫其处，自花果等物利益，有诸种事行游行。”
Evaṃ divasaṃ caritvā sāyaṃ pabbatamatthake nisīditvā atthaṃ gacchantaṃ sūriyaṃ olokento buddhaguṇe āvajjetvā nivāsaṭṭhāne rakkhāvaraṇatthāya puna brahmamantaṃ vadanto ‘‘apetaya’’ntiādimāha. Tenevāha – ‘‘divasaṃ gocaraṃ gahetvā’’tiādi. Tattha apetīti apayāti atthaṃ gacchati. Imaṃ so parittaṃ katvā moro vāsamakappayīti idampi abhisambuddho hutvā āha. Tassattho – bhikkhave, so moro imaṃ parittaṃ imaṃ rakkhaṃ katvā attano nivāsaṭṭhāne vāsaṃ saṃkappayitthāti. Parittakammato puretaramevāti parittakammakaraṇato puretarameva. Morakukkuṭikāyāti kukkuṭikāsadisāya moracchāpikāya.
如此一日，菩萨行走至傍晚，坐于山顶，凝望太阳，诵赞佛德，临住处为保护之故，再次以梵语祷说“魔王”，释迦牟尼佛曰：“比库们，魔王持此护身咒守护其居住处。”所谓“魔王”，意谓驱除损害者。此魔王持此咒保护住所，且行昼夜巡视守卫。所谓“持护咒者如先前一样”意，是指此魔王始终以咒语守护所在。所谓“魔鸡”，乃魔王之类，形貌近似鸡者也。
§3
3. Tatiye rūpāyatanassa viya gandhāyatanassapi samuṭṭhāpakapaccayavasena viseso natthīti āha – ‘‘catusamuṭṭhānika’’nti. Itthiyā sarīragandhassa kāyāruḷhaanulepanādigandhassa ca tappaṭibaddhabhāvato avisesena gahaṇappasaṅge idhādhippetagandhaṃ niddhārento ‘‘svāya’’ntiādimāha. Tattha itthiyāti pākatikāya itthiyā. Duggandhoti pākatikāya itthiyā sarīragandhabhāvato duggandho hoti. Idhādhippetoti iṭṭhabhāvato assādetabbattā vuttaṃ. Kathaṃ pana itthiyā sarīragandhassa duggandhabhāvoti āha – ‘‘ekaccā hī’’tiādi. Tattha assassa viya gandho assā atthīti assagandhinī. Meṇḍakassa viya gandho assā atthīti meṇḍakagandhinī. Sedassa viya gandho assā atthīti sedagandhinī. Soṇitassa viya gandho assā atthīti soṇitagandhinī. Rajjatevāti anādimati saṃsāre avijjādikilesavāsanāya parikaḍḍhitahadayattā phoṭṭhabbassādagadhitacittatāya ca andhabālo evarūpāyapi duggandhasarīrāya itthiyā rajjatiyeva. Pākatikāya itthiyā sarīragandhassa duggandhabhāvaṃ dassetvā idāni visiṭṭhāya ekaccāya itthiyā tadabhāvaṃ dassetuṃ – ‘‘cakkavattinopanā’’tiādimāha. Yadi evaṃ īdisāya itthiyā sarīragandhopi idha kasmā nādhippetoti āha – ‘‘ayaṃ na sabbāsaṃ hotī’’tiādi. Tiracchānagatāya itthiyā ekaccāya ca manussitthiyā sarīragandhassa ativiya assādetabbabhāvadassanato puna tampi avisesena anujānanto ‘‘itthikāye gandho vā hotū’’tiādimāha. Itthigandhotveva veditabboti tappaṭibaddhabhāvato vuttaṃ.
第三，论及色根，如同嗅根等依缘生起之特殊情况无。释迦牟尼佛曰“本有四合起”，女色及尸体臭气之局限性，因身体腐烂恶臭而难以忍受，称为“女臭”。所谓“女臭”，指女性尸体臭气；“恶臭”，谓身体腐败发出的臭气；“局限”，谓特有之限制性。如何谓“女臭”？曰“如污泥”、“如蛙”、“如马蜂”、“如血块”。所谓“腐烂”意指因无明烦恼缠缚，心智昏晦，身体恶臭，恰似腐烂之物。释迦牟尼佛指出“女臭”指尸体臭气现象，至今乃为独特臭气。某些众生因调柔病弱依旧有臭气。释迦牟尼佛言：“若复此处女臭亦何以不局限？”曰“非遍处”，因为此臭仅因尸体状态、人类气质不同而显现。故仍有特异存在，称为“女臭”，其所依限有据。
§4
4. Catutthādīsu kiṃ tenāti jivhāviññeyyarase idhādhippete kiṃ tena avayavarasādinā vuttena payojanaṃ. Oṭṭhamaṃsaṃ sammakkhetīti oṭṭhamaṃsasammakkhano, kheḷādīni. Ādisaddena oṭṭhamaṃsamakkhano tambulamukhavāsādiraso gayhati. Sabbo so itthirasoti itthiyāvassa gahetabbattā.
第四等何谓？谓舌识苦味等，此亦同上文所述，借此各部位感官所得用处。所谓“齿觉”即识别舌头感知之苦味，借此品味。所谓“上鎚肉区”，即牙齿接触所在之部位。依开始之音节“齿觉”者，意谓吐露口中苦味。此处一切应同“女臭”之判断准则考察。
§5
5.Itthiphoṭṭhabboti etthāpi eseva nayo. Yadi panettha itthigatāni rūpārammaṇādīni avisesato purisassa cittaṃ pariyādāya tiṭṭhanti, atha kasmā bhagavatā tāni visuṃ visuṃ gahetvā desitānīti āha – ‘‘iti satthā’’tiādi. Yathā hītiādinā tamevatthaṃ samattheti. Gametīti vikkhepaṃ gameti, ayameva vā pāṭho. Gametīti ca saṅgameti. Na tathā sesā saddādayo, na tathā rūpādīni ārammaṇānīti etena sattesu rūpādigarukatā asaṃkiṇṇā viya dassitā, na kho panetaṃ evaṃ daṭṭhabbaṃ anekavidhattā sattānaṃ ajjhāsayassāti dassetuṃ – ‘‘ekaccassa cā’’tiādi vuttaṃ. Pañcagarukavasenāti pañcārammaṇagarukavasena. Ekaccassa hi purisassa yathāvuttesu pañcasupi ārammaṇesu garukatā hoti, ekaccassa tattha katipayesu, ekasmiṃ eva vā, te sabbepi pañcagarukātveva veditabbā yathā ‘‘sattisayo aṭṭhavimokkhā’’ti. Na pañcagarukajātakavasena ekekārammaṇe garukasseva nādhippetattā. Ekekārammaṇagarukānañhi pañcannaṃ puggalānaṃ tattha āgatattā taṃ jātakaṃ ‘‘pañcagarukajātaka’’nti vuttaṃ. Yadi evaṃ tena idha payojanaṃ natthīti āha – ‘‘sakkhibhāvatthāyā’’ti. Āharitvā kathetabbanti rūpādigarukatāya ete anayabyasanaṃ pattāti dassetuṃ kathetabbaṃ.
第五，女臭即对此处同理。若此处女臭之色相、味相等专指某人心识所留，自何故佛告示此为差别而从容宣说“如是佛语”？释迦牟尼佛言：“如是者是。”此处“去”、“舍”等辞义指摒弃、超越。佛语意在说明，不是全部音声、色相等皆相同，而是以五种苦相之差别示现，引导众生破除执著。谓五苦相分别显现于某一众生，其中某一个部位尤为痛苦。如“苦宾果”所说者，是因五种苦处的主要特征，使人觉知。虽然分别苦处眾多非一而足，仍以五种主要苦处作为分类。进而故意讲述此喻，说明众生心识执著显现。
§6-8
6-8.Tesanti suttānaṃ. Uppaṇḍetvā gaṇhituṃ na icchīti tassa thokaṃ virūpadhātukattā na icchi. Anatikkamantoti saṃsandento. Dve hatthaṃ pattānīti dve uppalāni hatthaṃ gatāni. Pahaṭṭhākāraṃ dassetvāti aparāhi itthīhi ekekaṃ laddhaṃ, mayā dve laddhānīti santuṭṭhākāraṃ dassetvā. Parodīti tassā pubbasāmikassa mukhagandhaṃ saritvā. Tassa hi mukhato uppalagandho vāyati. Hāretvāti tasmā ṭhānā apanetvā, ‘‘harāpetvā’’ti vā pāṭho, ayamevattho.
第六至第八经文为众经选段。因文中述及把物品拾起，但不愿意因为其丑陋身分受累。所谓“不愿”指拒绝承受难闻触感。举例二手莲花，即手惯所以有器物感受。示出女性之花所受礼物。所谓“去巴唦”，乃以劲气吹去不洁之物。因口中发出莲花香气。所谓“取出”，指摘除莲花放置原处，有如此读法，亦成立。
Sādhu sādhūti bhāsatoti dhammakathāya anumodanavasena ‘‘sādhu sādhū’’ti bhāsato. Uppalaṃva yathodaketi yathā uppalaṃ uppalagandho mukhato nibbattoti. Vaṭṭameva kathitanti yathārutavasena vuttaṃ. Yadipi evaṃ vuttaṃ, tathāpi yathārutamatthe avatvā vivaṭṭaṃ nīharitvā kathetabbaṃ vimuttirasattā bhagavato desanāya.
『善哉，善哉』是对佛法说话者表示赞同的语气，用同意鼓励佛法说话。其义如莲花之于水质，莲花香气从花蕊自然散出，喻示善说法如莲香自生。此说法纯乎本义，依教义所述应当如是解释。虽然如此说，但释迦世尊的教法，作为解脱之弟子，仍应超越字面，展开深入阐释而说。
Rūpādivaggavaṇṇanā niṭṭhitā. · 色等品注释完毕。
Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya · 如是，于《满愿》——《增支部注释》中。
Paṭhamavaggavaṇṇanāya anuttānatthadīpanā niṭṭhitā. · 第一品注释中未明义理之阐释已竟。