5. Cūḷavaggo · 5. 小品义注
5. Cūḷavaggo5. 小品
1. Sammukhībhāvasuttavaṇṇanā1. 现前经注释
§41
41. Pañcamassa paṭhame sammukhībhāvāti sammukhībhāvena, vijjamānatāyāti attho. Pasavatīti paṭilabhati. Saddhāya sammukhībhāvāti yadi hi saddhā na bhaveyya, deyyadhammo na bhaveyya, dakkhiṇeyyasaṅkhātā paṭiggāhakapuggalā na bhaveyyuṃ, kathaṃ puññakammaṃ kareyya. Tesaṃ pana sammukhībhāvena sakkā kātunti tasmā ‘‘saddhāya sammukhībhāvā’’tiādimāha. Ettha ca dve dhammā sulabhā deyyadhammā ceva dakkhiṇeyyā ca, saddhā pana dullabhā. Puthujjanassa hi saddhā athāvarā padavārena nānā hoti, teneva mahāmoggallānasadisopi aggasāvako pāṭibhogo bhavituṃ asakkonto āha – ‘‘dvinnaṃ kho te ahaṃ, āvuso, dhammānaṃ pāṭibhogo bhogānañca jīvitassa ca, saddhāya pana tvaṃyeva pāṭibhogo’’ti (udā. 18).
第四十一条“第五种的‘初次面见’意为‘面见之时’。‘获得’是取得之义。所谓‘以信面见’，若无信心，则诸神圣之物不生，传授正法的具德弟子不显，如何能成就善业？唯有凭此面见，方能获利，故称‘以信面见’。其中有二法易得：神圣法与南方弟子，信心则难得。凡夫之信，随情况不一，连大修行者摩诃马哈摩嘎喇那同伴都因不能获得所信，曾说‘我有二者，在法和受用及生命中；惟有信是你的受用’（乌达纳18）。
2. Tiṭhānasuttavaṇṇanā2. 住立经注释
§42
42. Dutiye vigatamalamaccherenāti vigatamacchariyamalena. Muttacāgoti vissaṭṭhacāgo. Payatapāṇīti dhotahattho. Assaddho hi satakkhattuṃ hatthe dhovitvāpi malinahatthova hoti, saddho pana dānābhiratattā malinahatthopi dhotahatthova. Vossaggaratoti vossaggasaṅkhāte dāne rato. Yācayogoti yācituṃ yutto, yācakehi vā yogo assātipi yācayogo. Dānasaṃvibhāgaratoti dānaṃ dadanto saṃvibhāgañca karonto dānasaṃvibhāgarato nāma hoti.
第四十二条‘第二者，净除烦恼众垢’谓以除去烦恼垢污。‘解脱舍弃’即完全舍弃。‘藏水之手’指洗衣之手。怀疑者即使手洗百次，仍如污手，信者因喜好布施，连污手亦如净手。‘乐于舍弃’指乐于施舍。‘与乞食者相续’指乐于乞求，或与行乞者相往来。‘布施分配悦行’指施舍与分享并行，谓施舍同时作分配，故称‘布施乐分’。
Dassanakāmo sīlavatanti dasapi yojanāni vīsampi tiṃsampi yojanasatampi gantvā sīlasampanne daṭṭhukāmo hoti pāṭaliputtakabrāhmaṇo viya saddhātissamahārājā viya ca. Pāṭaliputtassa kira nagaradvāre sālāya nisinnā dve brāhmaṇā kāḷavallimaṇḍapavāsimahānāgattherassa guṇakathaṃ sutvā ‘‘amhehi taṃ bhikkhuṃ daṭṭhuṃ vaṭṭatī’’ti dvepi janā nikkhamiṃsu. Eko antarāmagge kālamakāsi. Eko samuddatīraṃ patvā nāvāya mahātitthapaṭṭane oruyha anurādhapuraṃ āgantvā ‘‘kāḷavallimaṇḍapo kuhi’’nti pucchi. Rohaṇajanapadeti. So anupubbena therassa vasanaṭṭhānaṃ patvā cūḷanagaragāme dhuraghare nivāsaṃ gahetvā therassa āhāraṃ sampādetvā pātova vuṭṭhāya therassa vasanaṭṭhānaṃ pucchitvā gantvā janapariyante ṭhito theraṃ dūratova āgacchantaṃ disvā sakiṃ tattheva ṭhito vanditvā puna upasaṅkamitvā gopphakesu daḷhaṃ gahetvā vandanto ‘‘uccā, bhante, tumhe’’ti āha. Thero ca nātiucco nātirasso pamāṇayuttova, tena naṃ puna āha – ‘‘nātiuccā tumhe, tumhākaṃ pana guṇā mecakavaṇṇassa samuddassa matthakena gantvā sakalajambudīpatalaṃ ajjhottharitvā gatā, ahampi pāṭaliputtanagaradvāre nisinno tumhākaṃ guṇakathaṃ assosi’’nti. So therassa bhikkhāhāraṃ datvā attano ticīvaraṃ paṭiyādetvā therassa santike pabbajitvā tassovāde patiṭṭhāya katipāheneva arahattaṃ pāpuṇi.
‘观望欲见具戒者’，谓追求见具足戒德之人。譬如从十由旬、二十由旬至三十由旬路程，欲见德行纯正的人，如巴嗒厘子婆罗门、信敬众多的帝释佛母王，犹如同等王者。传言说巴嗒厘城门旁有祠堂，二婆罗门闻说此大长老赞扬之德，欲见此比库，遂同行前往。一人走中路凯西城中，一人渡海到达港口，再辗转至阿努兰陀波罗瓦，问“凯支婆罗门堂在哪？”人答“罗汉邦名叫罗汉邦。”逐步抵达长老常住地，住在城郊破屋，照料长老饮食。起身前往其常住地，远远见到长老，自此讚礼，再次前往拜见，护持行囊恭敬致敬，言曰：“高贵的长老，我等。”长老并不自负，非高傲，更不是谄媚，遂复答言：“你们不高贵，但因你们具有这美德，如清凉海水之源，遍布整个大陆，我坐在巴嗒厘子城门饱闻你们的德行。”遂赠与你们乞食，献上三衣，亲自出家，坚定发心，不久即证阿拉汉。
Saddhātissamahārājāpi, ‘‘bhante, mayhaṃ vanditabbayuttakaṃ ekaṃ ayyaṃ ācikkhathā’’ti pucchi. Bhikkhū ‘‘maṅgalavāsī kuṭṭatissatthero’’ti āhaṃsu. Rājā mahāparivārena pañcayojanamaggaṃ agamāsi. Thero ‘‘kiṃ saddo eso, āvuso’’ti bhikkhusaṅghaṃ pucchi. ‘‘Rājā, bhante, tumhākaṃ dassanatthāya āgato’’ti. Thero cintesi – ‘‘kiṃ mayhaṃ mahallakakāle rājagehe kamma’’nti divāṭṭhāne mañce nipajjitvā bhūmiyaṃ lekhaṃ likhanto acchi. Rājā ‘‘kahaṃ thero’’ti pucchitvā ‘‘divāṭṭhāne’’ti sutvā tattha gacchanto theraṃ bhūmiyaṃ lekhaṃ likhantaṃ disvā ‘‘khīṇāsavassa nāma hatthakukkuccaṃ natthi, nāyaṃ khīṇāsavo’’ti avanditvāva nivatti. Bhikkhusaṅgho theraṃ āha – ‘‘bhante, evaṃvidhassa saddhassa pasannassa rañño kasmā vippaṭisāraṃ karitthā’’ti. ‘‘Āvuso, rañño pasādarakkhanaṃ na tumhākaṃ bhāro, mahallakattherassa bhāro’’ti vatvā aparabhāge anupādisesāya nibbānadhātuyā parinibbāyanto bhikkhusaṅghaṃ āha – ‘‘mayhaṃ kūṭāgāramhi aññampi pallaṅkaṃ attharathā’’ti. Tasmiṃ atthate thero – ‘‘idaṃ kūṭāgāraṃ antare appatiṭṭhahitvā raññā diṭṭhakāleyeva bhūmiyaṃ patiṭṭhātū’’ti adhiṭṭhahitvā parinibbāyi. Kūṭāgāraṃ pañcayojanamaggaṃ ākāsena agamāsi. Pañcayojanamagge dhajaṃ dhāretuṃ samatthā rukkhā dhajapaggahitāva ahesuṃ. Gacchāpi gumbāpi sabbe kūṭāgārābhimukhā hutvā aṭṭhaṃsu.
信敬众多的帝释佛母王亦问：“尊者，请告诉我必敬拜者之一。”比库答：“是祇树给孤独园聚集比库苏陀罗长老。”国王携大随从，沿五由旬道路前来。长老询问比库僧团：“此何信号，尊者们？”答言：“国王为观见你们而来。”长老沉思：“小时候于宫中，无所事事，于书案上写字画地。”国王问：“尊者何所为？”见其写字画于书案，长老说：“这名为‘尽除烦恼’无执著，非‘尽除烦恼’与我无关。”比库僧团问长老：“尊者，如此清净信心为何为王所憾？”长老答：“王不用担心守护信仰，为铠州长老担负。”其后全无挂碍，入灭于涅槃法界。长老说：“我在写字案上，立下誓愿，愿王见我时可安住此地。”遂于五由旬道路空中显现此室。道路树木枝叶犹如旗帜。路上及山林全向此室，合达八处。
Raññopi paṇṇaṃ pahiṇiṃsu ‘‘thero parinibbuto, kūṭāgāraṃ ākāsena āgacchatī’’ti. Rājā na saddahi. Kūṭāgāraṃ ākāsena gantvā thūpārāmaṃ padakkhiṇaṃ katvā silācetiyaṭṭhānaṃ agamāsi. Cetiyaṃ saha vatthunā uppatitvā kūṭāgāramatthake aṭṭhāsi, sādhukārasahassāni pavattiṃsu . Tasmiṃ khaṇe mahābyagghatthero nāma lohapāsāde sattamakūṭāgāre nisinno bhikkhūnaṃ vinayakammaṃ karonto taṃ saddaṃ sutvā ‘‘kiṃ saddo eso’’ti paṭipucchi. Bhante, maṅgalavāsī kuṭṭatissatthero parinibbuto, kūṭāgāraṃ pañcayojanamaggaṃ ākāsena āgataṃ, tattha so sādhukārasaddoti. Āvuso, puññavante nissāya sakkāraṃ labhissāmāti antevāsike khamāpetvā ākāseneva āgantvā taṃ kūṭāgāraṃ pavisitvā dutiyamañce nisīditvā anupādisesāya nibbānadhātuyā parinibbāyi. Rājā gandhapupphacuṇṇāni ādāya gantvā ākāse ṭhitaṃ kūṭāgāraṃ disvā kūṭāgāraṃ pūjesi. Tasmiṃ khaṇe kūṭāgāraṃ otaritvā pathaviyaṃ patiṭṭhitaṃ. Rājā mahāsakkārena sarīrakiccaṃ kāretvā dhātuyo gahetvā cetiyaṃ akāsi. Evarūpā sīlavantānaṃ dassanakāmā nāma honti.
国王以五百金散财说：“长老涅槃，空中宫殿出现。”国王不信，空中巡视宫殿，绕行佛塔禅林，至石塔之处。石塔伴有木结构建筑共八座，善行遍满千座。此时长老名谓大德长老，居住于铁塔第七宫，修律仪，闻听此信号，问曰：“此何信号？”答曰：“长老苏陀罗已涅槃，空中过来的宫殿，故此善行信号。”尊者们甘依善业，若有福人必获尊敬。于最后时刻放下世俗，乘空而来，入室而坐，安详无碍涅槃。国王取来香花香粉，瞻禮空中宫殿。时宫殿解散，降于地。国王大尊敬地供养佛塔，安置舍利。此便是具戒众爱乐观见者之上下文。
Saddhammaṃ sotumicchatīti tathāgatappaveditaṃ saddhammaṃ sotukāmo hoti piṇḍapātikattherādayo viya. Gaṅgāvanavāliaṅgaṇamhi kira tiṃsa bhikkhū vassaṃ upagatā anvaddhamāsaṃ uposathadivase catupaccayasantosabhāvanārāmamahāariyavaṃsañca (a. ni. 4.28) kathenti. Eko piṇḍapātikatthero pacchābhāgena āgantvā paṭicchannaṭṭhāne nisīdi. Atha naṃ eko gonaso jaṅghapiṇḍimaṃsaṃ saṇḍāsena gaṇhanto viya ḍaṃsi. Thero olokento gonasaṃ disvā ‘‘ajja dhammassavanantarāyaṃ na karissāmī’’ti gonasaṃ gahetvā thavikāya pakkhipitvā thavikāmukhaṃ bandhitvā avidūre ṭhāne ṭhapetvā dhammaṃ suṇantova nisīdi. Aruṇuggamanañca visaṃ vikkhambhetvā therassa tiṇṇaṃ phalānaṃ pāpuṇanañca visassa daṭṭhaṭṭhāneneva otaritvā pathavipavisanañca dhammakathikattherassa dhammakathāniṭṭhāpanañca ekakkhaṇeyeva ahosi. Tato thero āha – ‘‘āvuso eko me coro gahito’’ti thavikaṃ muñcitvā gonasaṃ vissajjesi. Bhikkhū disvā ‘‘kāya velāya daṭṭhattha, bhante’’ti pucchiṃsu. Hiyyo sāyanhasamaye, āvusoti. Kasmā, bhante, evaṃ bhāriyaṃ kammaṃ karitthāti. Āvuso, sacāhaṃ dīghajātikena daṭṭhoti vadeyyaṃ, nayimaṃ ettakaṃ ānisaṃsaṃ labheyyanti. Idaṃ tāva piṇḍapātikattherassa vatthu.
欲听正法者恰如不少给孤独园长老等乞食者。传说在甘伽冤师林附近，约三十比库冬安居，至八月之安居日，有四因缘促进圣贤与安居之生活与修习。一次乞食者光临后，隐于一处坐下。一人似乎偷取一块腿肉，欲离开时被发现。长老观看偷贼，意念：“今日不妨碍听法”，抱起偷贼，以杖捆绑于近处，让其聆听法义。偷贼因背负恶业，得三果累累，亦见隐处，听闻圣者讲法，立刻逮捕其心业，传授佛法终结。后称曰：“诸友，一人偷盗被擒。”放下绑绳，释放偷贼。众比库问：“尊者，此为何时？”答：“昨傍晚，尊者。”问偷盗因何作业？答：“诸友，长世间由此见恶业种子，故受此结果。”此便是乞食者长老传说之情节。
Dīghavāpiyampi ‘‘mahājātakabhāṇakatthero gāthāsahassaṃ mahāvessantaraṃ kathessatī’’ti tissamahāgāme tissamahāvihāravāsī eko daharo sutvā tato nikkhamitvā ekāheneva navayojanamaggaṃ āgato. Tasmiṃyeva khaṇe thero dhammakathaṃ ārabhi. Daharo dūramaggāgamanena sañjātakāyadarathattā paṭṭhānagāthāya saddhiṃ avasānagāthaṃyeva vavatthapesi. Tato therassa ‘‘idamavocā’’ti vatvā uṭṭhāya gamanakāle ‘‘mayhaṃ āgamanakammaṃ moghaṃ jāta’’nti rodamāno aṭṭhāsi. Eko manusso taṃ kathaṃ sutvā gantvā therassa ārocesi, ‘‘bhante, ‘tumhākaṃ dhammakathaṃ sossāmī’ti eko daharabhikkhu tissamahāvihārā āgato, so ‘kāyadarathabhāvena me āgamanaṃ moghaṃ jāta’nti rodamāno ṭhito’’ti. Gacchatha saññāpetha naṃ ‘‘puna sve kathessāmā’’ti. So punadivase therassa dhammakathaṃ sutvā sotāpattiphalaṃ pāpuṇi.
长河比库长老传诵一千偈的大长子本生故事时，于提舍大集会上，居于提舍大止观讲堂，有一孩童听闻后离去，独自一人，仅用了九里路程便来到。此时长老便开始说法。这孩童因远路行来，正好由生死轮回中的身躯和入胎偈直到终结偈，一句句详加阐释。长老说完后起来，在行走时悲伤地说：“我此次来此说法之劳毫无所得。”一男子听闻此事，前往告知长老曰：“尊者，一名孩童比库来到提舍大止观讲堂说：‘因身躯为轮回之基，我此次出行空虚无果，心生悲伤’站立许久。”长老受告，便与其同往并劝说：“来吧，我们再说法。”孩童第二日听闻法音，获得须陀洹果。
Aparāpi ullakolikaṇṇivāsikā ekā itthī puttakaṃ pāyamānā ‘‘dīghabhāṇakamahāabhayatthero nāma ariyavaṃsapaṭipadaṃ kathetī’’ti sutvā pañcayojanamaggaṃ gantvā divākathikattherassa nisinnakāleyeva vihāraṃ pavisitvā bhūmiyaṃ puttaṃ nipajjāpetvā divākathikattherassa ṭhitakāva dhammaṃ assosi. Sarabhāṇake there uṭṭhite dīghabhāṇakamahāabhayatthero catupaccayasantosabhāvanārāmamahāariyavaṃsaṃ ārabhi. Sā ṭhitakāva paggaṇhāti. Thero tayo eva paccaye kathetvā uṭṭhānākāraṃ akāsi. Sā upāsikā āha – ‘‘ayyo, ‘ariyavaṃsaṃ kathessāmī’ti siniddhabhojanaṃ bhuñjitvā madhurapānakaṃ pivitvā yaṭṭhimadhukatelādīhi bhesajjaṃ katvā kathetuṃ yuttaṭṭhāneyeva uṭṭhahatī’’ti. Thero ‘‘sādhu, bhaginī’’ti vatvā upari bhāvanārāmaṃ paṭṭhapesi. Aruṇuggamanañca therassa ‘‘idamavocā’’ti vacanañca upāsikāya sotāpattiphaluppatti ca ekakkhaṇeyeva ahosi.
另一位居于乌搂国的乌拉迦金尼婆罗门家乡的女子，正哺育其子，听闻长河比库长老关于圣族修行的开示后，步行五里，在日诵长老讲法时入寺，将小儿放于地上，听闻讲法。长河比库长老起身，开始讲述形成四具因缘与满足的伟大圣族修行。妇人听法后受教，称赞道：“尊者，‘圣族修行’已经讲述，有余食食用，饮用甘甜饮料，用药物涂抹身躯，即在此适当场合起身讲说。”长老答曰：“善哉，尊姊。”言毕即返回讲堂。因长老及女性听此言，须陀洹果迅即现起。
Aparāpi kaḷamparavāsikā itthī aṅkena puttaṃ ādāya ‘‘dhammaṃ sossāmī’’ti cittalapabbataṃ gantvā ekaṃ rukkhaṃ nissāya dārakaṃ nipajjāpetvā sayaṃ ṭhitakāva dhammaṃ suṇāti. Rattibhāgasamanantare eko dīghajātiko tassā passantiyāyeva samīpe nipannadārakaṃ catūhi dāṭhāhi ḍaṃsitvā agamāsi. Sā cintesi – ‘‘sacāhaṃ ‘putto me sappena daṭṭho’ti vakkhāmi, dhammassa antarāyo bhavissati. Anekakkhattuṃ kho pana me ayaṃ saṃsāravaṭṭe vaṭṭantiyā putto ahosi, dhammameva carissāmī’’ti tiyāmarattiṃ ṭhitakāva dhammaṃ paggaṇhitvā sotāpattiphale patiṭṭhāya aruṇe uggate saccakiriyāya puttassa visaṃ nimmathetvā puttaṃ gahetvā gatā. Evarūpā puggalā dhammaṃ sotukāmā nāma honti.
又有一乌搂国高利比库尼携儿子，亲抱孩子前往吉达拉岩山，依树坐下，静听讲法。夜中一长老经其子旁边，咬伤小儿四处的肩脊而去。女尼思惟：“我应当诚言‘我的子被良好看护’，否则法中必有阻碍。然我此子多生多死轮回中，今生当恒精进修行佛法。”她切望此事，挺立听法，怀信守须陀洹果，黎明时立誓，为子净除毒素，携温顺儿离去。此等愿闻佛法为心乐之人也。
3. Atthavasasuttavaṇṇanā3. 义利经注释
§43
43. Tatiye tayo, bhikkhave, atthavase sampassamānenāti tayo atthe tīṇi kāraṇāni passantena. Alamevāti yuttameva. Yo dhammaṃ desetīti yo puggalo catusaccadhammaṃ pakāseti. Atthappaṭisaṃvedīti aṭṭhakathaṃ ñāṇena paṭisaṃvedī. Dhammappaṭisaṃvedīti pāḷidhammaṃ paṭisaṃvedī.
第43品 云：「第三者」，比库们，此处所说三者，谓三种义因。合适者谓恰当的义因。所谓“传法者”，即指释法之人；“通达其义”指对八正道的明了说解；“理解义理”意指对注疏的融会贯通；“通达法相”即对巴利法义的通晓。
4. Kathāpavattisuttavaṇṇanā4. 谈话进行经注释
§44
44. Catutthe ṭhānehīti kāraṇehi. Pavattinīti appaṭihatā niyyānikā.
第44品 地点，意为缘由。发起，谓未被阻断的发起或起动。
5. Paṇḍitasuttavaṇṇanā5. 智者经注释
§45
45. Pañcame paṇḍitapaññattānīti paṇḍitehi paññattāni kathitāni pasatthāni. Sappurisapaññattānīti sappurisehi mahāpurisehi paññattāni kathitāni pasatthāni. Ahiṃsāti karuṇā ceva karuṇāpubbabhāgo ca. Saṃyamoti sīlasaṃyamo. Damoti indriyasaṃvaro, uposathavasena vā attadamanaṃ, puṇṇovāde (ma. ni. 3.395 ādayo; saṃ. ni. 4.88 ādayo) damoti vuttā khantipi āḷavake (saṃ. ni. 1.246; su. ni. 183 ādayo) vuttā paññāpi imasmiṃ sutte vaṭṭatiyeva. Mātāpitu upaṭṭhānanti mātāpitūnaṃ rakkhanaṃ gopanaṃ paṭijagganaṃ. Santānanti aññattha buddhapaccekabuddhaariyasāvakā santo nāma, idha pana mātāpituupaṭṭhākā adhippetā. Tasmā uttamaṭṭhena santānaṃ , seṭṭhacariyaṭṭhena brahmacārīnaṃ. Idaṃ mātāpituupaṭṭhānaṃ sabbhi upaññātanti evamettha attho daṭṭhabbo. Sataṃ etāni ṭhānānīti santānaṃ uttamapurisānaṃ etāni ṭhānāni kāraṇāni. Ariyo dassanasampannoti idha imesaṃyeva tiṇṇaṃ ṭhānānaṃ kāraṇena ariyo ceva dassanasampanno ca veditabbo, na buddhādayo na sotāpannā. Atha vā sataṃ etāni ṭhānānīti mātupaṭṭhānaṃ pitupaṭṭhānanti etāni ṭhānāni santānaṃ uttamapurisānaṃ kāraṇānīti evaṃ mātāpituupaṭṭhākavasena imissā gāthāya attho veditabbo. Mātāpituupaṭṭhākoyeva hi idha ‘‘ariyo dassanasampanno’’ti vutto. Sa lokaṃ bhajate sivanti so khemaṃ devalokaṃ gacchatīti.
第45品 智慧所依者，谓智慧所恃。智者所依，谓经书中所载的善德与德目。贤人所依，谓贤人及大圣者亲传之道理。无伤害者，涵盖慈悲与先前的慈悲。节制者，指戒律的克制。驯服者，意指根的制御；遵守戒律及供养行仪、修持断烦恼，予以驯服。忍耐义则见于《摩竭经》《修多罗律》等。智慧本节亦见于此经第三转法轮。守护双亲者，谓对父母的保护、照顾并饶恕。圣者意谓佛、辟支佛、菩萨诸圣人，此处指守护父母者为最佳法门。故以守护父母最为上等，对修行者最为善法。此皆为守护父母之义者，亦即应知此三处为最佳贤者境界。贤者具见道之法，当以此三因而证智，非佛及辟支佛及须陀洹果者。或谓此三因即父母守护与赡养，称之为贤者境界。依此，韵语所证明者为父母赡养者，即“贤者具见道者”，此人享乐于世而安于天界。
6. Sīlavantasuttavaṇṇanā六、《具戒者经》注释
§46
46. Chaṭṭhe tīhi ṭhānehīti tīhi kāraṇehi. Kāyenātiādīsu bhikkhū āgacchante disvā paccuggamanaṃ karontā gacchante anugacchantā āsanasālāya sammajjanaupalepanādīni karontā āsanāni paññāpentā pānīyaṃ paccupaṭṭhāpentā kāyena puññaṃ pasavanti nāma. Bhikkhusaṅghaṃ piṇḍāya carantaṃ disvā ‘‘yāguṃ detha, bhattaṃ detha, sappinavanītādīni detha, gandhapupphādīhi pūjetha, uposathaṃ upavasatha, dhammaṃ suṇātha, cetiyaṃ vandathā’’tiādīni vadantā vācāya puññaṃ pasavanti nāma. Bhikkhū piṇḍāya carante disvā ‘‘labhantū’’ti cintentā manasā puññaṃ pasavanti nāma. Pasavantīti paṭilabhanti. Puññaṃ panettha lokiyalokuttaramissakaṃ kathitaṃ.
第四十六课。所谓三处，即三因。因身体等诸事，比库们来至，见诸事而前后依次而行，行时跟随，至坐处，作浸水、涂膏等事，入座，整理座位，备饮水，这就是身体作功德的意思。见比库僧团托钵行乞者，有人说“请与牺牲、请与食物、请与奶油等物、请以香花敬礼、守斋日、听法、礼拜塔”等，以语言作功德。又比库见托钵行乞，心念“愿得”，以意作功德。所谓作功德即获得。功德于此有世间与出世间的不同，我等后文将分开论述。
7. Saṅkhatalakkhaṇasuttavaṇṇanā七、《有为相经》注释
§47
47. Sattame saṅkhatassāti paccayehi samāgantvā katassa. Saṅkhatalakkhaṇānīti saṅkhataṃ etanti sañjānanakāraṇāni nimittāni. Uppādoti jāti. Vayoti bhedo. Ṭhitassa aññathattaṃ nāma jarā. Tattha saṅkhatanti tebhūmakā dhammā. Maggaphalāni pana asammasanūpagattā idha na kathīyanti. Uppādādayo saṅkhatalakkhaṇā nāma. Tesu uppādakkhaṇe uppādo, ṭhānakkhaṇe jarā, bhedakkhaṇe vayo. Lakkhaṇaṃ na saṅkhataṃ, saṅkhataṃ na lakkhaṇaṃ , lakkhaṇena pana saṅkhataṃ paricchinnaṃ. Yathā hatthiassagomahiṃsādīnaṃ sattisūlādīni sañjānanalakkhaṇāni na hatthiādayo, napi hatthiādayo lakkhaṇāneva, lakkhaṇehi pana te ‘‘asukassa hatthī, asukassa asso, asukahatthī, asukaasso’’ti vā paññāyanti, evaṃsampadamidaṃ veditabbaṃ.
第四十七课。所谓第七团结者，即汇聚因缘而成。所谓聚合相者，是合而成之迹象、成就因或标记等。生者即生起，灭者即分散。住者的异称即老。此处的聚合，指三界诸法。至于道与果，因未得会合故，此处不言。生灭等，是为聚合相。于生处即生起，于住处是老，于灭处是灭。相非聚合，聚合非相，但以相作明示聚合。譬如象、牛、马、牛马等众多的七十种感知相非象等自身，也非象等之相，然以相识别“非病象、病牛、非病象、非病牛”等，此理亦应认识。
8. Asaṅkhatalakkhaṇasuttavaṇṇanā八、《无为相经》注释
§48
48. Aṭṭhame asaṅkhatassāti paccayehi samāgantvā akatassa. Asaṅkhatalakkhaṇānīti asaṅkhataṃ etanti sañjānanakāraṇāni nimittāni. Na uppādo paññāyatītiādīhi uppādajarābhaṅgānaṃ abhāvo vutto. Uppādādīnañhi abhāvena asaṅkhatanti paññāyati.
第四十八课。所谓第八非聚合者，即汇聚因缘不合而成者。所谓非聚合相者，是不生起成的资缘、迹象。无生起意即缺乏生、老、坏的含义。言无生起等状者，即指无生起、老、坏、灭之缺。这些缺即是非聚合，故称为非聚合。
9. Pabbatarājasuttavaṇṇanā九、《山王经》注释
§49
49. Navame mahāsālāti mahārukkhā. Kulapatinti kulajeṭṭhakaṃ. Seloti silāmayo. Araññasminti agāmakaṭṭhāne. Brahmāti mahanto. Vaneti aṭaviyaṃ. Vanappatīti vanajeṭṭhakā. Idha dhammaṃ caritvāna, maggaṃ sugatigāminanti sugatigāmikamaggasaṅkhātaṃ dhammaṃ caritvā.
第四十九课。所谓第九大堂者，即大树。所谓族长者，即家族首领。所谓石灰者，即石灰白色。所谓森林者，野外木林。所谓梵者，即广大。所谓林者，即山林。所谓林主者，即林中之王。此处示现修道法，谓依止道路，通达安乐之途，即修行有路之教理。
10. Ātappakaraṇīyasuttavaṇṇanā十、《应作热诚经》注释
§50
50. Dasame ātappaṃ karaṇīyanti vīriyaṃ kātuṃ yuttaṃ. Anuppādāyāti anuppādatthāya, anuppādaṃ sādhessāmīti iminā kāraṇena kattabbanti attho. Paratopi eseva nayo. Sārīrikānanti sarīrasambhavānaṃ. Dukkhānanti dukkhamānaṃ. Tibbānanti bahalānaṃ, tāpanavasena vā tibbānaṃ. Kharānanti pharusānaṃ. Kaṭukānanti tikhiṇānaṃ. Asātānanti amadhurānaṃ. Amanāpānanti manaṃ vaḍḍhetuṃ asamatthānaṃ. Pāṇaharānanti jīvitaharānaṃ. Adhivāsanāyāti adhivāsanatthāya sahanatthāya khamanatthāya.
第五十课。所谓第十当作勤勉，即应努力修行。所谓不生起者，为了不生起，以此因缘应行之义。此法也因此应作。他方亦同理。所谓身者，为身所生。所谓苦者，为苦所生。所谓剧者，甚烈所生。或谓苦剧而烈。所谓坚，为粗厉。所谓辣，为锐利。所谓苦涩，为不甜美。所谓难堪难忍，为心生增长、非能忍受。所谓夺命，为破坏生命。所谓忍者，为忍耐、容纳、放下。
Ettake ṭhāne satthā āṇāpetvā āṇattiṃ pavattetvā idāni samādapento yato kho, bhikkhavetiādimāha. Tattha yatoti yadā. Ātāpīti vīriyavā. Nipakoti sappañño. Satoti satiyā samannāgato. Dukkhassa antakiriyāyāti vaṭṭadukkhassa paricchedaparivaṭumakiriyāya. Ime ca pana ātāpādayo tayopi lokiyalokuttaramissakā kathitā.
于诸处所，师以教导而令门徒起戒律、行仪。现在正在教育中，因此称曰“比库”等。其文有“是时”之意。所谓热诚者，即充满精进。所谓通达者，即智明通达。所谓具足者，即具备念觉。所谓苦终灭行，即断除轮回苦的行为。以上六者，亦名六种精勤支，既含世间又含出世间之修持。
11. Mahācorasuttavaṇṇanā十一、《大贼经》注释
§51
51. Ekādasame mahācoroti mahanto balavacoro. Sandhinti gharasandhiṃ. Nillopanti mahāvilopaṃ. Ekāgārikanti ekameva gehaṃ parivāretvā vilumpanaṃ. Paripanthepi tiṭṭhatīti panthadūhanakammaṃ karoti. Nadīvidugganti nadīnaṃ duggamaṭṭhānaṃ antaradīpakaṃ, yattha sakkā hoti dvīhipi tīhipi jaṅghasahassehi saddhiṃ nilīyituṃ. Pabbatavisamanti pabbatānaṃ visamaṭṭhānaṃ pabbatantaraṃ, yattha sakkā hoti sattahi vā aṭṭhahi vā jaṅghasahassehi saddhiṃ nilīyituṃ. Tiṇagahananti tiṇena vaḍḍhitvā sañchannaṃ dvattiyojanaṭṭhānaṃ. Rodhanti ghanaṃ aññamaññaṃ saṃsaṭṭhasākhaṃ ekābaddhaṃ mahāvanasaṇḍaṃ. Pariyodhāya atthaṃ bhaṇissantīti pariyodahitvā taṃ taṃ kāraṇaṃ pakkhipitvā atthaṃ kathayissanti. Tyāssāti te assa. Pariyodhāya atthaṃ bhaṇantīti kismiñci kiñci vattuṃ āraddheyeva ‘‘mā evaṃ avacuttha, mayaṃ etaṃ kulaparamparāya jānāma, na esa evarūpaṃ karissatī’’ti taṃ taṃ kāraṇaṃ pakkhipitvā mahantampi dosaṃ harantā atthaṃ bhaṇanti. Atha vā pariyodhāyāti paṭicchādetvātipi attho. Te hi tassapi dosaṃ paṭicchādetvā atthaṃ bhaṇanti. Khataṃ upahatanti guṇakhananena khataṃ, guṇupaghātena upahataṃ. Visamena kāyakammenāti sampakkhalanaṭṭhena visamena kāyadvārikakammena. Vacīmanokammesupi eseva nayo. Antaggāhikāyāti dasavatthukāya antaṃ gahetvā ṭhitadiṭṭhiyā. Sesaṃ sabbattha uttānatthamevāti.
第五十一条 大盗是指极大强盗，力量强大之盗。其行为如下：他们在聚居处的房舍交界处秘密结集，实施大规模的破坏。出家独居者只守护一个宅院而进行掠夺。即使在道路上也进行偷窃活动。他们如同分流河水，侵入河川难行之地，进入小岛之中，因小岛可容两三百千条腿联合藏身。又如登山者进入山脉崎岖之地，能聚合七八百千条腿共同藏身。若草丛庄园，则以茅草加以遮蔽，约有两由旬之地。林木丛生，树枝互缠，连结成一整片大森林。盗贼们秘密聚会，商议诡计，讨论彼此之因缘，分别陈述其谋划事项。他们彼此怨恨。说出他们的计谋时，将一个个原因投掷出来，详尽述说。当有人劝诫说：“勿如此行！我们知此乃家族传统，切不可如此为！”他们未顾之，仍相互唾弃，畅谈其恶行。或者说“密谋”之意，即在隐蔽中述说。即使如此，他们也遮掩彼此过失，仍旧讨论其议题。彼此互相伤害，采用破坏内在品德之手段，彼此构成痛苦伤害。采取不正当身体行为，以及语言心念行为，同样皆属这类。称为内外破坏：持有十法的身心根基，意谓从内坚守立场。当余者无论何处，皆为反面用途而存在。
Cūḷavaggo pañcamo. · 第五小品。
Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ. · 第一五十集结束。
2. Dutiyapaṇṇāsakaṃ
第二十五节