1. Kammakaraṇavaggo · 1. 作业品义注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Aṅguttaranikāye · 增支部
Dukanipāta-aṭṭhakathā · 二法集义注
1. Paṭhamapaṇṇāsakaṃ
第一五十卷
1. Kammakāraṇavaggo一、业因品
1. Vajjasuttavaṇṇanā一、过失经之义注
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1. Dukanipātassa paṭhame vajjānīti dosā aparādhā. Diṭṭhadhammikanti diṭṭheva dhamme imasmiṃyeva attabhāve uppannaphalaṃ. Samparāyikanti samparāye anāgate attabhāve uppannaphalaṃ. Āgucārinti pāpakāriṃ aparādhakārakaṃ. Rājāno gahetvā vividhā kammakāraṇā kārenteti coraṃ gahetvā vividhā kammakāraṇā rājapurisā karonti, rājāno pana tā kārenti nāma. Taṃ coraṃ evaṃ kammakāraṇā kāriyamānaṃ esa passati. Tena vuttaṃ – ‘‘passati coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā kārente’’ti. Addhadaṇḍakehīti muggarehi, pahārasādhanatthaṃ vā catuhatthadaṇḍaṃ dvedhā chetvā gahitadaṇḍakehi. Bilaṅgathālikanti kañjiyaukkhalikakammakāraṇaṃ. Taṃ karontā sīsakaṭāhaṃ uppāṭetvā tattaṃ ayoguḷaṃ saṇḍāsena gahetvā tattha pakkhipanti, tena matthaluṅgaṃ pakkuthitvā uttarati. Saṅkhamuṇḍikanti saṅkhamuṇḍakammakāraṇaṃ. Taṃ karontā uttaroṭṭhaubhatokaṇṇacūḷikagalavāṭakaparicchedena cammaṃ chinditvā sabbakese ekato gaṇṭhiṃ katvā daṇḍakena veṭhetvā uppāṭenti, saha kesehi cammaṃ uṭṭhahati. Tato sīsakaṭāhaṃ thūlasakkharāhi ghaṃsitvā dhovantā saṅkhavaṇṇaṃ karonti. Rāhumukhanti rāhumukhakammakāraṇaṃ. Taṃ karontā saṅkunā mukhaṃ vivaritvā antomukhe dīpaṃ jālenti, kaṇṇacūḷikāhi vā paṭṭhāya mukhaṃ nikhādanena khananti, lohitaṃ paggharitvā mukhaṃ pūreti.
第一品开头所称的“伤害”即为过失。所谓“正法”者，是指法本身，存于此在内在自性中所生之果报。所谓“未来果报”，即未来世中内在自性所生的果报。所谓“不善行”为恶作，持恶行者。君王因捕捉小偷，使其受多种刑罚。盗贼因实施多种恶业行为，遭国王治罪。国王所行非此盗贼之业，二者不同。就如此，看到盗贼因施恶业而受国王处罚，即称为“国王用多种刑罚惩治盗贼”。所谓叠杖，是用木棍或四手杖，去断两枝，然后用约束杖束缚。所谓蚂蚁尾巴，是指通过用钩器将人头发冠捉起，用粗绳捆绑，再抛掷到地面，使头部脱离黏泥，令其站立。所谓卷发者，指用刀刮掉头发皮肤区域，用绳子团结头发成一团，再用杖击打头部使其裂开，连带头发皮肤脱落。之后用硬物猛击头部使其发出鼓掌般声音，称为锤击。所谓“拘脸者”，是指张开嘴巴，于口内点燃火焰，用耳后与颈皮刺穿并挖掘面部，用血液涂抹脸部。
Jotimālikanti sakalasarīraṃ telapilotikāya veṭhetvā ālimpenti. Hatthapajjotikanti hatthe telapilotikāya veṭhetvā dīpaṃ viya pajjālenti. Erakavattikanti erakavattakammakāraṇaṃ. Taṃ karontā heṭṭhāgīvato paṭṭhāya cammavaṭṭe kantitvā gopphake ṭhapenti, atha naṃ yottehi bandhitvā kaḍḍhanti. So attano cammavaṭṭe akkamitvā akkamitvā patati. Cīrakavāsikanti cīrakavāsikakammakāraṇaṃ. Taṃ karontā tatheva cammavaṭṭe kantitvā kaṭiyaṃ ṭhapenti, kaṭito paṭṭhāya kantitvā gopphakesu ṭhapenti, uparimehi heṭṭhimasarīraṃ cīrakanivāsananivatthaṃ viya hoti. Eṇeyyakanti eṇeyyakakammakāraṇaṃ. Taṃ karontā ubhosu kapparesu ca ubhosu jāṇukesu ca ayavalayāni datvā ayasūlāni koṭṭenti. So catūhi ayasūlehi bhūmiyaṃ patiṭṭhahati. Atha naṃ parivāretvā aggiṃ karonti. ‘‘Eṇeyyako jotipariggaho yathā’’ti āgataṭṭhānepi idameva vuttaṃ. Taṃ kālena kālaṃ sūlāni apanetvā catūhi aṭṭhikoṭīhiyeva ṭhapenti. Evarūpā kammakāraṇā nāma natthi.
所谓点油灯者，在全身搽油脂，再点火燃烧。所谓手持火炬者，手持涂油的火把点燃如火炬。所谓戴枷锁者，是将锁放在颈项皮肉之处以钩子固定，然后用绳索绑缚并拉扯。绑缚后因拉力失衡跌倒在地。所谓破衣者，指撕裂脖颈皮肉，上面披挂破旧衣物，撕裂后再披挂，破衣见得犹若穿着破布遮盖上身。所谓铁链者，是在双脚和双膝上绑上铜环铁锁，然后用铁钎锤敲打地面，使之牢固固定。之后围绕用火燃烧铁锁。（谓曰）“铁链锁即是火种依缘”。时至今日仍以铁钎不断铸造，甚至如八千万般数量。此等种种作杀业因缘，在现今时段难以出现。
Baḷisamaṃsikanti ubhatomukhehi baḷisehi paharitvā cammamaṃsanhārūni uppāṭenti. Kahāpaṇikanti sakalasarīraṃ tiṇhāhi vāsīhi koṭito paṭṭhāya kahāpaṇamattaṃ, kahāpaṇamattaṃ pātentā koṭṭenti. Khārāpatacchikanti sarīraṃ tattha tattha āvudhehi paharitvā kocchehi khāraṃ ghaṃsanti, cammamaṃsanhārūni paggharitvā aṭṭhikasaṅkhalikāva tiṭṭhati. Palighaparivattikanti ekena passena nipajjāpetvā kaṇṇacchiddena ayasūlaṃ koṭṭetvā pathaviyā ekābaddhaṃ karonti. Atha naṃ pāde gahetvā āviñchanti. Palālapīṭhakanti cheko kāraṇiko chavicammaṃ acchinditvā nisadapotehi aṭṭhīni bhinditvā kesesu gahetvā ukkhipati, maṃsarāsiyeva hoti. Atha naṃ keseheva pariyonandhitvā gaṇhanti, palālavaṭṭiṃ viya katvā puna veṭhenti. Sunakhehipīti katipayāni divasāni āhāraṃ adatvā chātakasunakhehi khādāpenti. Te muhuttena aṭṭhikasaṅkhalikameva karonti. Sūle uttāsenteti sūle āropente.
所谓苦肉者，是用双手双脚用刀鞭击打皮肉，撕裂肉体。所谓刺荆者，是用三枝长刺针插入全身，从而令皮肉破碎，刺入针如同骨锁般固着。所谓用钝器旋转之者，是用一根棍杖穿刺耳朵，用刀割破皮肤，将铁针固定，制作成一体后，用脚抓住旋转。所谓蹲坐刨者，是用刀割皮肉并插入刨具，插入后以骨断割作支点，在头发除去后依旧使用，上半身穿着如同破草衣般衣物。所谓私扒者，是一天不食，以食鸟之脚喂养，短时间内竟做出骨锁之状。所谓竖铁钎者，是排竖插入铁钎，竖起铁钎者也。
Na paresaṃ pābhataṃ vilumpanto caratīti paresaṃ santakaṃ bhaṇḍaṃ parammukhaṃ ābhataṃ antamaso antaravīthiyaṃ patitaṃ sahassabhaṇḍikampi disvā ‘‘iminā jīvissāmī’’ti vilumpanto na vicarati, ko iminā atthoti piṭṭhipādena vā pavaṭṭetvā gacchati.
非他人之物不可污秽者，指不移动他人所藏之宝物，即不侵犯他人地产。即使见一千宝器堆积在他人庭院中，即使有所贮藏，也不移动，心念不离此宝则不行侵扰，何故？谓彼自有生活之资，施主自己应护持。
Pāpakoti lāmako. Dukkhoti aniṭṭho. Kiñca tanti kiṃ nāma taṃ kāraṇaṃ bhaveyya. Yāhanti yena ahaṃ. Kāyaduccaritanti pāṇātipātādi tividhaṃ akusalaṃ kāyakammaṃ. Kāyasucaritanti tassa paṭipakkhabhūtaṃ tividhaṃ kusalakammaṃ. Vacīduccaritanti musāvādādi catubbidhaṃ akusalaṃ vacīkammaṃ. Vacīsucaritanti tassa paṭipakkhabhūtaṃ catubbidhaṃ kusalakammaṃ. Manoduccaritanti abhijjhādi tividhaṃ akusalakammaṃ. Manosucaritanti tassa paṭipakkhabhūtaṃ tividhaṃ kusalakammaṃ. Suddhaṃ attānaṃ pariharatīti ettha duvidhā suddhi – pariyāyato ca nippariyāyato ca. Saraṇagamanena hi pariyāyena suddhaṃ attānaṃ pariharati nāma. Tathā pañcahi sīlehi, dasahi sīlehi – catupārisuddhisīlena, paṭhamajjhānena…pe… nevasaññānāsaññāyatanena, sotāpattimaggena, sotāpattiphalena…pe… arahattamaggena pariyāyena suddhaṃ attānaṃ pariharati nāma. Arahattaphale patiṭṭhito pana khīṇāsavo chinnamūlake pañcakkhandhe nhāpentopi khādāpentopi bhuñjāpentopi nisīdāpentopi nipajjāpentopi nippariyāyeneva suddhaṃ nimmalaṃ attānaṃ pariharati paṭijaggatīti veditabbo.
所谓恶者，是狼孩。所谓苦者，是痛苦。尘世种种纷争发生之因何？因我欲求之故。所谓身恶行，是指杀生等三种恶业之身行。所谓身善行，是其相反三种善行之身业。所谓语恶行，是指妄语等四种恶业之语业。所谓语善行，是其相反四种善业之语业。所谓意恶行，是指贪等三种恶业之意业。所谓意善行，是其相反三种善业之意业。所谓“净除自身”，此处所说净有两种义——有所依所转之净，及非依转而自净。依转净者，谓依皈依、五戒、十戒、四部净戒、初禅、……至无余涅槃之正道、正果而净除自身也。以阿拉汉果为立脚，总断烦恼，根除五蕴，饮食坐卧皆依着此净除，称为“非依转而自净”及“成就净化”的证法应当了知。
Tasmāti yasmā imāni dve vajjāneva, no na vajjāni, tasmā. Vajjabhīrunoti vajjabhīrukā. Vajjabhayadassāvinoti vajjāni bhayato dassanasīlā. Etaṃ pāṭikaṅkhanti etaṃ icchitabbaṃ, etaṃ avassaṃbhāvīti attho. Yanti nipātamattaṃ, kāraṇavacanaṃ vā yena kāraṇena parimuccissati sabbavajjehi . Kena pana kāraṇena parimuccissatīti? Catutthamaggena ceva catutthaphalena ca. Maggena hi parimuccati nāma, phalaṃ patto parimutto nāma hotīti. Kiṃ pana khīṇāsavassa akusalaṃ na vipaccatīti? Vipaccati, taṃ pana khīṇāsavabhāvato pubbe kataṃ. Tañca kho imasmiṃyeva attabhāve, samparāye panassa kammaphalaṃ nāma natthīti. Paṭhamaṃ.
因此，因为这两者是动词的实词，而非动词，故谓之动词实词。动词实词者，即有惧畏的，动词实词有惧畏性。动词实词者具有恐惧所显的习性。此义是表示「应当断除」、「应当希求」、「不可忽略」的意思。它们是单独作为词尾，或表原因的词尾，指借由某种原因从一切过患中解脱。究竟凭何因缘解脱呢？乃是凭第四正道及其第四果报。正道为得脱者，果报为所得脱者。至于「已断染污者恶业不再生」者，必然再生；此乃因其先时造作之已断染污行业。然于此现实自性中，来世于他处无业报果之义。第一种义。
2. Padhānasuttavaṇṇanā二、精勤经之义注
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2. Dutiye padhānānīti vīriyāni. Vīriyañhi padahitabbato padhānabhāvakaraṇato vā padhānanti vuccati. Durabhisambhavānīti dussahāni duppūriyāni, dukkarānīti attho. Agāraṃ ajjhāvasatanti agāre vasantānaṃ. Cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānuppadānatthaṃ padhānanti etesaṃ cīvarādīnaṃ catunnaṃ paccayānaṃ anuppadānatthāya padhānaṃ nāma durabhisambhavanti dasseti. Caturatanikampi hi pilotikaṃ, pasatataṇḍulamattaṃ vā bhattaṃ, caturatanikaṃ vā paṇṇasālaṃ, telasappinavanītādīsu vā appamattakampi bhesajjaṃ paresaṃ dethāti vattumpi nīharitvā dātumpi dukkaraṃ ubhatobyūḷhasaṅgāmappavesanasadisaṃ. Tenāha bhagavā –
第二个分项，即指精进力。精进因应当勤勉精进，或因能够供作精进，故称为分项。难于获得者，谓为不好得，难成就，艰难之义。居家者，指屋中居住的人。这分项又涵盖衣钵饭食、病苦因缘及医药供养等物，因这些供养衣钵饭食的四种因缘无不足，故称为难于获得的。四宝中也如薄净沙石、精细稻米或四种宝藏、脂油膏及奶酪等，有时难于得到，更难于护持，亦如被敌攻打之场合。因此世尊说：
‘‘Dānañca yuddhañca samānamāhu,
『布施与战斗同样，
Appāpi santā bahuke jinanti;
虽少，多者胜，
Appampi ce saddahāno dadāti,
少数若有信心布施，
Teneva so hoti sukhī paratthā’’ti. (jā. 1.8.72; saṃ. ni. 1.33);
由此故，他乃得安乐，为他人利益。〔引《经集》卷一第八章第七十二经；《杂律毗尼》第一卷第三十三经〕
Agārasmā anagāriyaṃ pabbajitānanti gehato nikkhamitvā agārassa gharāvāsassa hitāvahehi kasigorakkhādīhi virahitaṃ anagāriyaṃ pabbajjaṃ upagatānaṃ. Sabbūpadhipaṭinissaggatthāya padhānanti sabbesaṃ khandhūpadhikilesūpadhiabhisaṅkhārūpadhisaṅkhātānaṃ upadhīnaṃ paṭinissaggasaṅkhātassa nibbānassa atthāya vipassanāya ceva maggena ca sahajātavīriyaṃ. Tasmāti yasmā imāni dve padhānāni durabhisambhavāni, tasmā. Dutiyaṃ.
所谓从有家的状态出离而入无家的戒，是指离开家中，远离有家者的住所，脱离有家的怀抱。若想成就无家出家的利益，必须断绝诸如田猎、看守牲畜等种种缠累。有家的出家，是为了断尽一切烦恼——烦恼乃是由五蕴、根本烦恼、形态烦恼聚集而成的缠缚；断除缠缚即是涅槃之意，观察此理并随之修行，乃本能努力。因这两种精进难以获得，故而……第二。
3. Tapanīyasuttavaṇṇanā3. 《热恼经》义注
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3. Tatiye tapanīyāti idha ceva samparāye ca tapantīti tapanīyā. Tappatīti cittasantāpena tappati anusocati kāyaduccaritaṃ katvā nandayakkho viya nandamāṇavo viya nandagoghātako viya devadatto viya dvebhātikā viya ca. Te kira gāvaṃ vadhitvā maṃsaṃ dve koṭṭhāse akaṃsu. Tato kaniṭṭho jeṭṭhakaṃ āha – ‘‘mayhaṃ dārakā bahū, imāni me antāni dehī’’ti. Atha naṃ so ‘‘sabbaṃ maṃsaṃ dvedhā vibhattaṃ, puna kiṃ maggasī’’ti paharitvā jīvitakkhayaṃ pāpesi. Nivattitvā ca naṃ olokento mataṃ disvā ‘‘bhāriyaṃ me kammaṃ kata’’nti cittaṃ uppādesi. Athassa balavasoko uppajji. So ṭhitaṭṭhānepi nisinnaṭṭhānepi tadeva kammaṃ āvajjeti, cittassādaṃ na labhati. Asitapītakhāyitasāyitampissa sarīre ojaṃ na pharati, aṭṭhicammamattameva ahosi. Atha naṃ eko thero disvā – ‘‘upāsaka, tvaṃ pahūtaannapāno, aṭṭhicammamattameva te avasiṭṭhaṃ, atthi nu kho te kiñci tapanīyakamma’’nti? So ‘‘āma, bhante’’ti sabbaṃ ārocesi. Atha naṃ thero ‘‘bhāriyaṃ te upāsaka kammaṃ kataṃ, anaparādhaṭṭhāne aparaddha’’nti āha. So teneva kammena kālaṃ katvā niraye nibbatto. Vacīduccaritena suppabuddhasakkakokālikaciñcamāṇavikādayo viya tappati. Sesamettha catutthe ca uttānatthameva. Tatiyaṃ.
第三节 关于苦难事物的加热：此处所指有普通的烧烤以及煎熬之意。所谓加热，即心常受痛苦而折磨，忧伤，因身行为不善而忘忧。譬如喜欢猎杀的人，像狞厉的妖怪、狂野的不安之人、杀戮恶人、天人等，他们以杀牛为业，从中获得许多肉食。次子对长子说：『我有许多小孩，这身躯上的这些都是我的子女。』长子则答：『所有肉已被切割，何必再走这条路？』遂残害终身。回头望去，心中生忧，认为自己犯了大罪。由是生起强烈忧恼，无论立坐都难消心魔。长期因食苦食色，身体无力，仅如猪皮般薄弱。有长老见之，对屈膝者说：『居士，你吃很多食物，身体薄弱，是否仍有加热之业？』其人答：『是的，尊者。』长老曰：『你犯了大罪，已无重罪之处。』他因此业受报，入于恶道受苦。因恶口恶行，如恶灵等折磨，苦难不断。此处及第四章亦如是。此为第三。
5. Upaññātasuttavaṇṇanā5. 《已知经》义注
§5
5. Pañcame dvinnāhanti dvinnaṃ ahaṃ. Upaññāsinti upagantvā guṇaṃ aññāsiṃ, jāniṃ paṭivijjhinti attho. Idāni te dhamme dassento yā ca asantuṭṭhitātiādimāha. Imañhi dhammadvayaṃ nissāya satthā sabbaññutaṃ patto, tasmā tassānubhāvaṃ dassento evamāha. Tattha asantuṭṭhitā kusalesu dhammesūti iminā imaṃ dīpeti – ‘‘ahaṃ jhānamattakena vā obhāsanimittamattakena vā asantuṭṭho hutvā arahattamaggameva uppādesiṃ. Yāva so na uppajji, na tāvāhaṃ santuṭṭho ahosiṃ. Padhānasmiṃ ca anukkaṇṭhito hutvā anosakkanāya ṭhatvāyeva padhānakiriyaṃ akāsi’’nti imamatthaṃ dassento yā ca appaṭivānitātiādimāha. Tattha appaṭivānitāti appaṭikkamanā anosakkanā. Appaṭivānī sudāhaṃ, bhikkhave, padahāmīti ettha sudanti nipātamattaṃ. Ahaṃ, bhikkhave, anosakkanāyaṃ ṭhito bodhisattakāle sabbaññutaṃ patthento padhānamakāsinti ayamettha attho.
第五节 关于两种精进：『两种』指何法？即靠近而认识优良品质，洞悉其义。今此处佛陀教导，谓与不满足等有关。他说，成就此法的佛陀，因此得圆满智慧，故应观察其功用。所谓不满足善法，即以禅定或智慧为缘，未达阿拉汉果时心仍不满足。直至证得果时，方生满足。精进亦须不退转，安住调伏中精进修行方得胜利。这里『不退转』意指不违犯且安住不动。诸位比库，『不违犯』乃纯粹词汇。吾等在成佛时，因坚守精进努力而致具足圆满，意在此处。
Idāni yathā tena taṃ padhānaṃ kataṃ, taṃ dassento kāmaṃ taco cātiādimāha. Tattha pattabbanti iminā pattabbaṃ guṇajātaṃ dasseti. Purisathāmenātiādinā purisassa ñāṇathāmo ñāṇavīriyaṃ ñāṇaparakkamo ca kathito. Saṇṭhānanti ṭhapanā appavattanā osakkanā, paṭippassaddhīti attho. Ettāvatā tena caturaṅgasamannāgataṃ vīriyādhiṭṭhānaṃ nāma kathitaṃ. Ettha hi kāmaṃ taco cāti ekaṃ aṅgaṃ, nhāru cāti ekaṃ, aṭṭhi cāti ekaṃ, maṃsalohitanti ekaṃ, imāni cattāri aṅgāni. Purisathāmenātiādīni adhimattavīriyādhivacanāni. Iti purimehi catūhi aṅgehi samannāgatena hutvā evaṃ adhiṭṭhitaṃ vīriyaṃ caturaṅgasamannāgataṃ vīriyādhiṭṭhānaṃ nāmāti veditabbaṃ. Ettāvatā tena bodhipallaṅke attano āgamanīyapaṭipadā kathitā.
如今如前所述修持精进，佛示现『感官之欲伤害』等。所应达者，由此见其由善而生。所谓男子意志者，有意识有力，有智力之勇。『坚固』意涵立定、不退转、安住，『明了』意为清楚知见、观察得法。此处已论四种力量精进聚合，称为四力精进。因欲伤害等，乃四力之一。欲、怒、痴、贪——四相为一组，正是此四力共驻之根基。依此四力聚合成精进，称之为四力精进。大致如此，于菩提场合所来之行，即已论述获胜之道。
Idāni tāya paṭipadāya paṭiladdhaguṇaṃ kathetuṃ tassa mayhaṃ, bhikkhavetiādimāha. Tattha appamādādhigatāti satiavippavāsasaṅkhātena appamādena adhigatā, na suttappamattena laddhā. Sambodhīti catumaggañāṇañceva sabbaññutaññāṇañca. Na hi sakkā etaṃ suttappamattena adhigantunti. Tenāha – ‘‘appamādādhigatā sambodhī’’ti. Anuttaro yogakkhemoti na kevalaṃ bodhiyeva, arahattaphalanibbānasaṅkhāto anuttaro yogakkhemopi appamādādhigatova.
现在说因此行路而得成就之品质，请诸比库听。所谓『由正念所得』，是指借助念头的变化而得成，无非靠不懈努力得成，而非单凭经文盲目。觉悟说即是四圣道知及万法通达之智。单靠经文不能成此果，故言『由正念得成觉者』。所谓无上安隐者，不仅指觉悟，也指数阿拉汉果与涅槃之无上安隐，皆由不懈努力得成。
Idāni attanā paṭiladdhaguṇesu bhikkhusaṅghaṃ samādapento tumhe cepi bhikkhavetiādimāha. Tattha yassatthāyāti yassa atthāya, yaṃ upasampajja viharitukāmā hutvāti attho. Tadanuttaranti taṃ anuttaraṃ. Brahmacariyapariyosānanti maggabrahmacariyassa pariyosānabhūtaṃ ariyaphalaṃ. Abhiññā sacchikatvāti abhiññāya uttamapaññāya paccakkhaṃ katvā. Upasampajja viharissathāti paṭilabhitvā pāpuṇitvā viharissatha. Tasmāti yasmā appaṭivānapadhānaṃ nāmetaṃ bahūpakāraṃ uttamatthasādhakaṃ, tasmā. Pañcamaṃ.
现说依自身所得各德应奉行比库僧团，诸比库且听。所谓『所为利益』，即依此受具足清净出家之意。『究竟』，即指戒法修行的究尽与圣果。『实现』，即以智慧直证得见。『受具足而修行』，即亲证成就后而继续修持。因不退转的精进，有诸大利益，是极为重要且能成就最高目的，故言『第五』。
6. Saṃyojanasuttavaṇṇanā6. 《结经》义注
§6
6. Chaṭṭhe saṃyojaniyesu dhammesūti dasannaṃ saṃyojanānaṃ paccayabhūtesu tebhūmakadhammesu. Assādānupassitāti assādato passitā passanabhāvoti attho. Nibbidānupassitāti nibbidāvasena ukkaṇṭhanavasena passanabhāvo. Jātiyāti khandhanibbattito. Jarāyāti khandhaparipākato. Maraṇenāti khandhabhedato. Sokehīti antonijjhāyanalakkhaṇehi sokehi. Paridevehīti tannissitalālappitalakkhaṇehi paridevehi. Dukkhehīti kāyapaṭipīḷanadukkhehi. Domanassehīti manovighātadomanassehi. Upāyāsehīti adhimattāyāsalakkhaṇaupāyāsehi. Dukkhasmāti sakalavaṭṭadukkhato. Pajahatīti maggena pajahati. Pahāyāti ettha pana phalakkhaṇo kathito. Imasmiṃ sutte vaṭṭavivaṭṭaṃ kathitaṃ. Chaṭṭhaṃ.
第六节 在六种应断除的烦恼中，所谓十结缚烦恼乃是因缘生起的三地法。所谓观察贪欲，意指从贪欲中观察，有察觉观察的性质。所谓观察厌离，乃以厌倦烦恼及不满烦恼的心态去观察。所谓生者，即指蕴的生起。所谓老者，指蕴的成熟。所谓死者，指蕴的破坏。所谓忧伤者，是内含忧郁放逸的忧伤。所谓悲悼者，是因失落无所依赖而生的悲伤。所谓苦，是身受摧残的苦。所谓不安，是心受扰乱的不安。所谓忧苦，是显著强烈的痛苦。所谓苦集，即是全世中遍布的苦恼。所谓舍弃，指通过道舍弃烦恼。这里所说的舍弃，特指果位相的舍弃。这部经文中对此轮回因缘做了详细阐释。第六。
7. Kaṇhasuttavaṇṇanā7. 《黑经》义注
§7
7. Sattame kaṇhāti na kāḷavaṇṇatāya kaṇhā, kaṇhatāya pana upanentīti nipphattikāḷatāya kaṇhā. Sarasenāpi vā sabbākusaladhammā kaṇhā eva. Na hi tesaṃ uppattiyā cittaṃ pabhassaraṃ hoti. Ahirikanti ahirikabhāvo. Anottappanti anottāpibhāvo. Sattamaṃ.
第七节 关于暗沉，非指颜色之黑，而是由于黑暗的形成而产生的暗沉。所有善法亦是暗沉的。因为它们生起时心不明净。所谓无羞耻，就是无羞耻心的状态。所谓无怕畏，是无怖畏心。第七节。
8. Sukkasuttavaṇṇanā8. 《白经》义注
§8
8. Aṭṭhame sukkāti na vaṇṇasukkatāya sukkā, sukkatāya pana upanentīti nipphattisukkatāya sukkā. Sarasenāpi vā sabbakusaladhammā sukkā eva. Tesaṃ hi uppattiyā cittaṃ pabhassaraṃ hoti. Hirī ca ottappañcāti ettha pāpato jigucchanalakkhaṇā hirī, bhāyanalakkhaṇaṃ ottappaṃ. Yaṃ panettha vitthārato vattabbaṃ siyā, taṃ visuddhimagge vuttameva. Aṭṭhamaṃ.
第八节 关于乐，非指颜色的明亮，而是因为明亮而产生的乐悦。所有善法均有乐悦。因其生起，心灵明净。所谓羞惭和怕畏，是堕落的恻隐心与恐怖心。此处当详细论述的内容，为净化道所述。第八。
9. Cariyasuttavaṇṇanā9. 《行经》义注
§9
9. Navame lokaṃ pālentīti lokaṃ sandhārenti ṭhapenti rakkhanti. Nayidha paññāyetha mātāti imasmiṃ loke janikā mātā ‘‘ayaṃ me mātā’’ti garucittīkāravasena na paññāyetha. Sesapadesupi eseva nayo. Sambhedanti saṅkaraṃ mariyādabhedaṃ vā. Yathā ajeḷakātiādīsu ete hi sattā ‘‘ayaṃ me mātā’’ti vā ‘‘mātucchā’’ti vā garucittīkāravasena na jānanti. Yaṃ vatthuṃ nissāya uppannā, tattheva vippaṭipajjanti. Tasmā upamaṃ āharanto ‘‘yathā ajeḷakā’’tiādimāha. Navamaṃ.
第九节 关于护持世界者，谓维护，设立，守护世界。此处不可理解为母亲，即世间众生中称人母者“这是我的母亲”，出于内心厌恶的偏见而非智慧之见。此类语言亦可称为“护持”，意指区别于混乱、无礼的破坏。例若牛驹等众生，虽称为“我的母”或“养母”，但出于厌恶的偏见不觉其真实。由此起因而产生的背离本质称之为分裂。因此引入“如牛驹”等比喻。第九。
10. Vassūpanāyikasuttavaṇṇanā第十《入雨安居经》注释
§10
10. Dasamaṃ aṭṭhuppattiyaṃ vuttaṃ. Kataraaṭṭhuppattiyaṃ? Manussānaṃ ujjhāyane. Bhagavatā hi paṭhamabodhiyaṃ vīsati vassāni vassūpanāyikā appaññattā ahosi. Bhikkhū anibaddhavāsā vassepi utuvassepi yathāsukhaṃ vicariṃsu. Te disvā manussā ‘‘kathañhi nāma samaṇā sakyaputtiyā hemantampi gimhampi vassampi cārikaṃ carissanti haritāni tiṇāni sammaddantā ekindriyaṃ jīvaṃ viheṭhentā bahū khuddake pāṇe saṅghātaṃ āpādentā. Ime hi nāma aññatitthiyā durakkhātadhammā vassāvāsaṃ allīyissanti saṃkasāyissanti, ime nāma sakuṇā rukkhaggesu kulāvakāni katvā vassāvāsaṃ allīyissanti saṃkasāyissantī’’tiādīni vatvā ujjhāyiṃsu. Tamatthaṃ bhikkhū bhagavato ārocesuṃ. Bhagavā taṃ aṭṭhuppattiṃ katvā imaṃ suttaṃ desento paṭhamaṃ tāva ‘‘anujānāmi, bhikkhave, vassaṃ upagantu’’nti (mahāva. 184) ettakamevāha. Atha bhikkhūnaṃ ‘‘kadā nu kho vassaṃ upagantabba’’nti uppannaṃ vitakkaṃ sutvā ‘‘anujānāmi, bhikkhave, vassāne vassaṃ upagantu’’nti āha. Atha kho bhikkhūnaṃ etadahosi – ‘‘kati nu kho vassūpanāyikā’’ti. Bhagavato etamatthaṃ ārocesuṃ. Taṃ sutvā sakalampi idaṃ suttaṃ desento dvemā, bhikkhavetiādimāha. Tattha vassūpanāyikāti vassūpagamanāni. Purimikāti aparajjugatāya āsāḷhiyā upagantabbā purimakattikapuṇṇamipariyosānā paṭhamā temāsī. Pacchimikāti māsagatāya āsāḷhiyā upagantabbā pacchimakattikapariyosānā pacchimā temāsīti. Dasamaṃ.
第十节 经中论述了八次安居成就。何谓八次安居成就？即人间的雨季安居。因为世尊成道初时，雨季安居次数不多，众比库没有固定住处，自由行走。人们看到便生疑惑，道：“萨卡族的沙门们如何能在冬季及雨季安居，食草蔬，守禁戒，断除杂念，专一生活，谨防细微过失呢？”他国异教徒因不善行为，将破坏雨季安居制度，贻害无量；而我族鸟类筑巢树顶，也会破坏安居，造成震惊不安。因此众人便生了此疑问，向世尊陈述。世尊讲解八次安居后讲此经，告诉比库们“我允许诸比库安居，不违背律制。”比库们遂发问“何时才可安居？”经中答曰“在雨季安居。”比库们遂问“雨季安居几时？”世尊详述答之。大家听闻后称这经文为《雨季安居经》，意指雨季期间的安居。所谓雨季安居，是指具备修习条件者于阿朔利月（即八月）满月前进入，至阿朔利月半月后完成安居。第十。
Kammakāraṇavaggo paṭhamo. · 第一品：刑罚品。