1. Bhaṇḍagāmavaggo · 1. 班达嘎马品义注
1. Bhaṇḍagāmavaggo1. 班达嘎马品
1. Anubuddhasuttavaṇṇanā1. 随觉经注
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1. Catukkanipātassa paṭhame ananubodhāti abujjhanena ajānanena. Appaṭivedhāti appaṭivijjhanena apaccakkhakiriyāya. Dīghamaddhānanti cirakālaṃ. Sandhāvitanti bhavato bhavaṃ gamanavasena sandhāvitaṃ. Saṃsaritanti punappunaṃ gamanāgamanavasena saṃsaritaṃ. Mamañceva tumhākañcāti mayā ca tumhehi ca. Atha vā sandhāvitaṃ saṃsaritanti sandhāvanaṃ saṃsaraṇaṃ mamañceva tumhākañca ahosīti evamettha attho veditabbo. Ariyassāti niddosassa. Sīlaṃ samādhi paññāti ime pana tayo dhammā maggaphalasampayuttāva veditabbā, vimuttināmena phalameva niddiṭṭhaṃ. Bhavataṇhāti bhavesu taṇhā. Bhavanettīti bhavarajju. Taṇhāya eva etaṃ nāmaṃ. Tāya hi sattā goṇā viya gīvāya bandhitvā taṃ taṃ bhavaṃ nīyanti, tasmā bhavanettīti vuccati.
一、四部相中第一部，有“无理解”为无明无知。所谓“难闻解”为难于认识、不明了，失于洞察力。所谓“长中”为时间久远之意。所谓“频行走”是指你我相互来往往返，来往不息。复有“轮转往复”，意谓反复往来轮回不停。『我与汝皆然』，以及说来往走动为频行，轮转游移，我与汝皆同如此，义当如此理解。所谓圣者，是指无染污者。戒、定、慧者，此三法应当理解为与道之果实相联结，名为解脱，真实呈现彼果果因。所谓“生渴”即生存中之渴求。所谓“生网”即生存索系之网。生渴即名为此网。正是因渴望，如同牛群以舌绳缚，牵引着各各生存故此称为生网。
Anuttarāti lokuttarā. Dukkhassantakaroti vaṭṭadukkhassa antakaro. Cakkhumāti pañcahi cakkhūhi cakkhumā. Parinibbutoti kilesaparinibbānena parinibbuto. Idamassa bodhimaṇḍe paṭhamaparinibbānaṃ, pacchā pana yamakasālānamantare anupādisesāya nibbānadhātuyā parinibbutoti yathānusandhinā desanaṃ niṭṭhāpesi.
所谓无上，是指超世间之上。所谓苦尽，是轮回苦痛之终结者。所谓有慧者，是具足五慧眼者。所谓究竟寂灭，是指烦恼尽灭已而得究竟寂灭。此处即在此觉地经历初次寂灭，随后于双棚之中无余依止完全寂灭，由此合乎次第成说教诲终结。
2. Papatitasuttavaṇṇanā2. 堕落经注
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2. Dutiye papatitoti patito cuto. Appapatitoti apatito patiṭṭhito. Tattha lokiyamahājano patitoyeva nāma, sotāpannādayo kilesuppattikkhaṇe patitā nāma, khīṇāsavo ekantapatiṭṭhito nāma.
二、第二部，所谓“堕落”，即堕落、离开。所谓“堕入”，谓未落但已立，或立已稳固。此处世俗大众谓后三者皆为堕落，苏达巴那等已灭烦恼者谓破除烦恼即为堕落，尽诸垢者专立无退者谓唯一稳定之堕。
Cutāpatantīti ye cutā, te patanti nāma. Patitāti ye patitā, te cutā nāma. Cutattā patitā, patitattā cutāti attho. Giddhāti rāgarattā. Punarāgatāti puna jātiṃ puna jaraṃ puna byādhiṃ puna maraṇaṃ āgatā nāma honti. Kataṃ kiccanti catūhi maggehi kattabbakiccaṃ kataṃ. Rataṃ rammanti ramitabbayuttake guṇajāte ramitaṃ. Sukhenānvāgataṃ sukhanti sukhena sukhaṃ anuāgataṃ sampattaṃ. Mānusakasukhena dibbasukhaṃ, jhānasukhena vipassanāsukhaṃ, vipassanāsukhena maggasukhaṃ, maggasukhena phalasukhaṃ, phalasukhena nibbānasukhaṃ sampattaṃ adhigatanti attho.
所谓断落者，即已断之人。所谓堕入者，则是断已之人。断者谓已断，堕者谓已堕，断为堕，堕即断，此意义相互对立。所谓贪欲者是指喜好欲乐。再生者谓再生成、再老、再病、再死者称为再生。所作之事，依四圣道行当作。谓取乐者得乐，属于应当乐之境界。由有人间之乐，天上之乐，禅定之乐，观慧之乐，圣道之乐，圣果之乐，及涅槃之乐，是自此得成就。
3. Paṭhamakhatasuttavaṇṇanā3. 第一掘经注
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3. Tatiyaṃ dukanipātavaṇṇanāyaṃ vuttameva. Gāthāsu pana nindiyanti ninditabbayuttakaṃ. Nindatīti garahati. Pasaṃsiyoti pasaṃsitabbayutto. Vicināti mukhena so kalinti yo evaṃ pavatto , tena mukhena kaliṃ vicināti nāma. Kalinā tena sukhaṃ na vindatīti tena ca kalinā sukhaṃ na paṭilabhati. Sabbassāpi sahāpi attanāti sabbenapi sakena dhanena ceva attanā ca saddhiṃ yo parājayo, so appamattakova kalīti attho. Yo sugatesūti yo pana sammaggatesu puggalesu cittaṃ padusseyya, ayaṃ cittapadosova tato kalito mahantataro kali. Idāni tassa mahantatarabhāvaṃ dassento sataṃ sahassānantiādimāha. Tattha sataṃ sahassānanti nirabbudagaṇanāya satasahassaṃ. Chattiṃsatīti aparāni ca chattiṃsati nirabbudāni. Pañca cāti abbudagaṇanāya ca pañca abbudāni. Yamariyagarahīti yaṃ ariye garahanto nirayaṃ upapajjati, tattha ettakaṃ āyuppamāṇanti.
三、此为第三部苦集部之注释。论中谓非难批评者当受批评，为称赞者当受称赞。所谓批评即谓厌恶，称赞即谓应受称扬。所谓口瘟，即口中污秽。由此而不能得安乐，谓不能以乐获安乐。由此自心及他皆短弱，若遇失败，则譬如轻微之疵病。谓人情意有所污秽者，其心乃受污秽最甚。今说该污秽之广大所及，谓百千万等数目。此中“百千万”等乃非动辄计数，乃指广大无边数。三十三天等住，余有三十六天等，五类阿鼻地等。谓恶趣受报者乃至命数。
4. Dutiyakhatasuttavaṇṇanā4. 第二掘经注
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4. Catutthe mātari pitari cātiādīsu mittavindako mātari micchāpaṭipanno nāma, ajātasattu pitari micchāpaṭipanno nāma, devadatto tathāgate micchāpaṭipanno nāma, kokāliko tathāgatasāvake micchāpaṭipanno nāma. Bahuñcāti bahukameva. Pasavatīti paṭilabhati. Tāyāti tāya micchāpaṭipattisaṅkhātāya adhammacariyāya. Peccāti ito gantvā. Apāyaṃ gacchatīti nirayādīsu aññatarasmiṃ nibbattati. Sukkapakkhepi eseva nayo.
四、谓母父等属其友者中，称为逆父母者。谓未生怨者名逆父者。谓迦叶佛所布施者称为逆父。谓迦叶佛弟子中逆父者。谓多者即众多。所谓得者即获得。谓由此逆父所犯之不善有害业行。谓从此而去。谓此种现象在地狱等界中某处发生。如斯亦适用于善趣天界。
5. Anusotasuttavaṇṇanā5. 顺流经注
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5. Pañcame anusotaṃ gacchatīti anusotagāmī. Kilesasotassa paccanīkapaṭipattiyā paṭisotaṃ gacchatīti paṭisotagāmī. Ṭhitattoti ṭhitasabhāvo. Tiṇṇoti oghaṃ taritvā ṭhito. Pāraṅgatoti paratīraṃ gato. Thale tiṭṭhatīti nibbānathale tiṭṭhati. Brāhmaṇoti seṭṭho niddoso. Idhāti imasmiṃ loke. Kāme ca paṭisevatīti kilesakāmehi vatthukāme paṭisevati. Pāpañca kammaṃ karotīti pāpañca pāṇātipātādikammaṃ karoti. Pāpañca kammaṃ na karotīti pañcaverakammaṃ na karoti. Ayaṃ vuccati, bhikkhave, ṭhitattoti ayaṃ anāgāmī puggalo tasmā lokā puna paṭisandhivasena anāgamanato ṭhitatto nāma.
第五者，谓之随顺者。随顺者者，随烦恼流转之体行而行，名为逆流者。立稳者，即有稳定体性者。度者，越越洪流而立稳。彼岸者，至彼岸也。于地立者，指涅槃地上立足。婆罗门者，谓为最胜无垢者。此中“此”指此世间。以爱欲相应者，谓随顺烦恼之爱欲而行。作恶业者，即作五恶业，如杀生等。若不作恶业者，即不作五禁戒业。尊者们，此谓立稳者，亦即不来者人，故世间因不再来故而名为立稳。
Taṇhādhipannāti taṇhāya adhipannā ajjhotthaṭā, taṇhaṃ vā adhipannā ajjhogāḷhā. Paripuṇṇasekhoti sikkhāpāripūriyā ṭhito. Aparihānadhammoti aparihīnasabhāvo. Cetovasippattoti cittavasībhāvaṃ patto. Evarūpo khīṇāsavo hoti, idha pana anāgāmī kathito. Samāhitindriyoti samāhitachaḷindriyo. Paroparāti parovarā uttamalāmakā, kusalākusalāti attho. Sameccāti ñāṇena samāgantvā. Vidhūpitāti viddhaṃsitā jhāpitā vā. Vusitabrahmacariyoti maggabrahmacariyaṃ vasitvā ṭhito. Lokantagūti tividhassāpi lokassa antaṃ gato. Pāragatoti chahākārehi pāragato. Idha khīṇāsavova kathito. Iti suttepi gāthāsupi vaṭṭavivaṭṭameva kathitaṃ.
以渴爱为所支配，即为渴爱所制，或沉湎于渴爱。圆满具足者，即修学圆满且恒一者。无失性者，即不失本性者。得心专注者，即心主专一之境界。如此，则为无漏者，此处指不来者。具足六根定力者。彼此相互，彼彼推优为上。善恶者，指所涉正负义理。周全者，谓以智周遍通达。已破者，已破惑或入禅定之意。具足梵行者，已处于正道梵行中不断住者。出离世间者，指已越过三界之人。以六境诸法入彼岸者。如是，无漏者说也。经中与偈文皆同，逐环细说。
6. Appassutasuttavaṇṇanā6. 少闻经注释
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6. Chaṭṭhe anupapannoti anupāgato. Suttantiādīsu ubhatovibhaṅganiddesakhandhakaparivārasuttanipātamaṅgalasuttaratanasutta- nāḷakasuttatuvaṭakasuttāni, aññampi ca suttanāmakaṃ tathāgatavacanaṃ suttanti veditabbaṃ. Sabbampi sagāthakaṃ suttaṃ geyyanti veditabbaṃ, visesena saṃyuttake sakalopi sagāthāvaggo. Sakalampi abhidhammapiṭakaṃ, niggāthakasuttaṃ, yañca aññampi aṭṭhahi aṅgehi asaṅgahitaṃ buddhavacanaṃ, taṃ veyyākaraṇanti veditabbaṃ. Dhammapada-theragāthā-therigāthā suttanipāte nosuttanāmikā suddhikagāthā ca gāthāti veditabbā. Somanassañāṇamayikagāthāpaṭisaṃyuttā dveasīti suttantā udānanti veditabbā. ‘‘Vuttañhetaṃ bhagavatā’’tiādinayappavattā dasuttarasatasuttantā itivuttakanti veditabbā. Apaṇṇakajātakādīni paññāsādhikāni pañca jātakasatāni jātakanti veditabbāni. ‘‘Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande’’tiādinayappavattā sabbepi acchariyaabbhutadhammapaṭisaṃyuttā suttantā abbhutadhammanti veditabbā. Cūḷavedallamahāvedallasammādiṭṭhisakkapañhasaṅkhārabhājaniyamahāpuṇṇamasuttādayo sabbepi vedañca tuṭṭhiñca laddhā laddhā pucchitā suttantā vedallanti veditabbā. Na atthamaññāya na dhammamaññāyāti aṭṭhakathañca pāḷiñca ajānitvā. Dhammānudhammappaṭipannoti navalokuttaradhammassa anurūpadhammaṃ sahasīlaṃ pubbabhāgapaṭipadaṃ na paṭipanno hoti. Iminā upāyena sabbavāresu attho veditabbo. Paṭhamavāre panettha appassutadussīlo kathito, dutiye appassutakhīṇāsavo, tatiye bahussutadussīlo, catutthe bahussutakhīṇāsavo.
第六者，谓不来者也。经中及律藏、篇集、经部、缘起篇及如来的教诲，皆当知为经语。所有皆有句韵之经文，当知之。殊为相应部一切句韵篇亦当知。律藏、经典、偈颂及八藏独立佛语皆称注疏。法句长老偈及比库尼偈经部非僧伽名之律偈也，且纯为韵文。欢乐智慧偈及两经相应之一者，谓为经文。所谓如是世尊所说等称，经中千余经当知为如是。五十余本传说本如无谬生经等亦当知为经。谓四般奇法与无限乐趣皆与经文相应，称为奇妙法。诸种良善经及正见功德等经亦称闻随喜所闻即注疏。多种闻解次第递次乃至皆知。未通达与未解者，及不契合正法者，不得修持次第。此中层层皆应知分明。初次曰不净闻难，次曰净闻少漏，三曰多闻难，四曰多闻少漏。
Sīlesuasamāhitoti sīlesu aparipūrakārī. Sīlato ca sutena cāti sīlabhāgena ca sutabhāgena ca ‘‘ayaṃ dussīlo appassuto’’ti evaṃ taṃ garahantīti attho. Tassa sampajjate sutanti tassa puggalassa yasmā tena sutena sutakiccaṃ kataṃ, tasmā tassa sutaṃ sampajjati nāma. Nāssa sampajjateti sutakiccassa akatattā na sampajjati. Dhammadharanti sutadhammānaṃ ādhārabhūtaṃ. Sappaññanti supaññaṃ. Nekkhaṃ jambonadassevāti jambunadaṃ vuccati jātisuvaṇṇaṃ, tassa jambunadassa nekkhaṃ viya, pañcasuvaṇṇaparimāṇaṃ suvaṇṇaghaṭikaṃ viyāti attho.
无戒俱的者，即未圆满戒者。戒与闻即戒部分及闻部分，此谓恶行与不净之恶说，贬难行之意。闻者谓此人以其人格受闻，故名闻者。无闻者，即未受闻之意。持法者，谓持以法为根本者。晋明者，即慧通达者。净红玉河形容五金之一，按此指金色三界宝，有五纯度金分量之意。
7. Sobhanasuttavaṇṇanā7. 善美经注释
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7. Sattame viyattāti paññāveyyattiyena samannāgatā. Vinītāti vinayaṃ upetā suvinītā. Visāradāti vesārajjena somanassasahagatena ñāṇena samannāgatā. Dhammadharāti sutadhammānaṃ ādhārabhūtā. Bhikkhu ca sīlasampannoti gāthāya kiñcāpi ekekasseva ekeko guṇo kathito, sabbesaṃ pana sabbepi vaṭṭantīti.
第七者，谓智慧周全者也。梵行圆满者，修持律仪通达严净。通达无垢者，谓以智慧与欢喜遍入。持法者，谓持佛法为依者。比库戒德圆满者，偈中有一一品德各说，且全般皆总述之。
8. Vesārajjasuttavaṇṇanā8. 无畏经注释
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8. Aṭṭhame vesārajjānīti ettha sārajjapaṭipakkho vesārajjaṃ, catūsu ṭhānesu sārajjābhāvaṃ paccavekkhantassa uppannasomanassamayañāṇassetaṃ nāmaṃ. Āsabhaṃ ṭhānanti seṭṭhaṭṭhānaṃ uttamaṭṭhānaṃ. Āsabhā vā pubbabuddhā, tesaṃ ṭhānanti attho. Apica gavasatajeṭṭhako usabho, gavasahassajeṭṭhako vasabho. Vajasatajeṭṭhako vā usabho, vajasahassajeṭṭhako vasabho , sabbagavaseṭṭho sabbaparissayasaho seto pāsādiko mahābhāravaho asanisatasaddehipi asampakampiyo nisabho, so idha usabhoti adhippeto. Idampi hi tassa pariyāyavacanaṃ. Usabhassa idanti āsabhaṃ. Ṭhānanti catūhi pādehi pathaviṃ uppīḷetvā vavatthānaṃ. Idaṃ pana āsabhaṃ viyāti āsabhaṃ. Yatheva hi nisabhasaṅkhāto usabho catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi catūhi vesārajjapādehi aṭṭhaparisapathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiyo acalaṭṭhānena tiṭṭhati. Evaṃ tiṭṭhamānova taṃ āsabhaṃ ṭhānaṃ paṭijānāti upagacchati na paccakkhāti, attani āropeti. Tena vuttaṃ ‘‘āsabhaṃ ṭhānaṃ paṭijānātī’’ti.
第八者，谓具慧净行者。此处慧净即如实了知净行，在四处具慧于心时生起之乐欲识，名为此。以最胜位为净地。古今觉者均谓此地。犊牛为牛王。千牛为牛王。成百斤重牛王，号曰犊牛，义同犊牛。以四蹄踏地稳立不移。此即犊牛义。正如犊牛以四足压地安立不动，如来亦以八净行脚，踏遍八方大地，于三界神众中，无有反对与敌对，稳立不动。尔时犊牛安立处，乃坚固法住，了知而至，不反悔，自性加持。故有言曰『知犊牛安立处』。
Parisāsūti aṭṭhasu parisāsu. Sīhanādaṃ nadatīti seṭṭhanādaṃ abhītanādaṃ nadati, sīhanādasadisaṃ vā nādaṃ nadati. Ayamattho sīhanādasuttena dassetabbo. Yathā vā sīho sahanato ca hananato ca sīhoti vuccati, evaṃ tathāgato lokadhammānaṃ sahanato parappavādānañca hananato sīhoti vuccati. Evaṃ vuttassa sīhassa nādaṃ sīhanādaṃ. Tattha yathā sīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīhopi tathāgatabalehi samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso ‘‘iti rūpa’’ntiādinā nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati. Tena vuttaṃ ‘‘parisāsu sīhanādaṃ nadatī’’ti.
「集会」者，于八众会中。狮吼音者，为上首的音声，令人敬畏之音，发声如狮吼。此处指示应以狮吼之教法解说。犹如狮子，兼能忍耐与击杀，故名为狮；如来说亦如狮，能忍受世法，亦击破他方谤法，故作狮子比喻。故言狮所发之音，即狮吼音。狮受狮力具足，通达无敌，发出威猛之狮吼音。如是如来亦以法力普遍于八众，具足通达无敌，以『色等法』等复合教义为引，绚烂多样之说法，声如狮吼。因此云：「于集会中发狮吼声」也。
Brahmacakkaṃpavattetīti ettha brahmanti seṭṭhaṃ uttamaṃ visuddhaṃ. Cakkasaddo panāyaṃ –
「转法轮」者，此处谓最尊最胜最清净之梵。轮声所喻如次——
‘‘Sampattiyaṃ lakkhaṇe ca, rathaṅge iriyāpathe;
『功德之相，车轮上于行路车架；
Dāne ratanadhammūra-cakkādīsu ca dissati;
布施宝物柱轮等处可见；
Dhammacakke idha mato, tañca dvedhā vibhāvaye’’.
在法轮中为我所尊，且分为两种区别显现。』
‘‘Cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussāna’’ntiādīsu (a. ni. 4.31) hi ayaṃ sampattiyaṃ dissati. ‘‘Pādatalesu cakkāni jātānī’’ti (dī. ni. 2.35) ettha lakkhaṇe. ‘‘Cakkaṃva vahato pada’’nti (dha. pa. 1) ettha rathaṅge. ‘‘Catucakkaṃ navadvāra’’nti (saṃ. ni. 1.29) ettha iriyāpathe. ‘‘Dadaṃ bhuñja mā ca pamādo, cakkaṃ vattaya sabbapāṇina’’nti (jā. 1.7.149) ettha dāne. ‘‘Dibbaṃ cakkaratanaṃ pāturahosī’’ti (dī. ni. 2.243; ma. ni. 3.256) ettha ratanacakke. ‘‘Mayā pavattitaṃ cakka’’nti (su. ni. 562) ettha dhammacakke. ‘‘Icchāhatassa posassa, cakkaṃ bhamati matthake’’ti (jā. 1.1.104; 1.5.103) ettha uracakke. ‘‘Khurapariyantena cepi cakkenā’’ti (dī. ni. 1.166) ettha paharaṇacakke. ‘‘Asanivicakka’’nti (dī. ni. 3.61; saṃ. ni. 2.162) ettha asanimaṇḍale. Idha panāyaṃ dhammacakke mato.
「四轮」者，比库，当知即以四轮为具足之标志，天人及人称此为功德。『车轮乃足下生』云此处为其相；『车轮犹步行轮』云其车架；『四轮九门车轮』云行路阙道；『汝应食给予勿懈怠，当转车轮于众生』云布施；『能降下天之宝轮』云宝轮；『吾转法轮』云法轮；『欲求养护者，轮旋于头』云顶轮；『轮由骨围』云护轮；『座处之轮』云坐具轮。以上皆指法轮之义也。
Taṃ panetaṃ dhammacakkaṃ duvidhaṃ hoti paṭivedhañāṇañca desanāñāṇañca. Tattha paññāpabhāvitaṃ attano ariyaphalāvahaṃ paṭivedhañāṇaṃ, karuṇāpabhāvitaṃ sāvakānaṃ ariyaphalāvahaṃ desanāñāṇaṃ. Tattha paṭivedhañāṇaṃ uppajjamānaṃ uppannanti duvidhaṃ. Tañhi abhinikkhamanato yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Tusitabhavanato vā yāva mahābodhipallaṅke arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Dīpaṅkarato paṭṭhāya vā yāva bodhipallaṅke arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Desanāñāṇampi pavattamānaṃ pavattanti duvidhaṃ. Tañhi yāva aññāsikoṇḍaññassa sotāpattimaggā pavattamānaṃ, phalakkhaṇe pavattaṃ nāma. Tesu paṭivedhañāṇaṃ lokuttaraṃ, desanāñāṇaṃ lokiyaṃ. Ubhayampi panetaṃ aññehi asādhāraṇaṃ, buddhānaṃyeva orasañāṇaṃ.
这一法轮开示本身分为两类：一为亲证的智慧，二为宣说的智慧。所说的亲证的智慧，是以智慧所证得的圣者果报为根本；而以悲心为基础的，则是向弟子们宣说能通向圣者果报的智慧。在这里，亲证智慧的生起有两种说法：一种是从出离世间之路生起直到阿拉汉之道阶段，这称为果相起；另一种说法，认为果相起是从忉利天住处起，直至满大菩提树下达到阿拉汉之道阶段；还有一种说，是从迪盘迦天起，直到菩提树下一直到阿拉汉之道阶段，这些都称为果相起。宣说智慧的流转亦分两类：一种是从初果入流果之路开始流转的，这称为果相流转。亲证智慧属于出世间法，宣说智慧属于世间法。在这两者中皆属殊胜，唯佛陀所独有的无上智慧也。
Sammāsambuddhassa te paṭijānatoti ‘‘ahaṃ sammāsambuddho, sabbe dhammā mayā abhisambuddhā’’ti evaṃ paṭijānato tava. Anabhisambuddhāti ime nāma dhammā tayā anabhisambuddhā. Tatra vatāti tesu ‘‘anabhisambuddhā’’ti evaṃ dassitadhammesu. Sahadhammenāti sahetunā sakāraṇena vacanena. Nimittametanti ettha puggalopi dhammopi nimittanti adhippeto . Taṃ puggalaṃ na passāmi, yo maṃ paṭicodessati. Taṃ dhammaṃ na passāmi, yaṃ dassetvā ‘‘ayaṃ nāma dhammo tayā anabhisambuddho’’ti maṃ paṭicodessatīti ayamettha attho. Khemappattoti khemaṃ patto. Sesapadadvayaṃ imasseva vevacanaṃ. Sabbampetaṃ vesārajjañāṇameva sandhāya vuttaṃ. Dasabalassa hi ‘‘ayaṃ nāma dhammo tayā anabhisambuddho’’ti codakaṃ puggalaṃ vā codanākāraṇaṃ anabhisambuddhadhammaṃ vā apassato ‘‘sabhāvabuddhoyeva vata samāno ahaṃ buddhosmīti vadāmī’’ti paccavekkhantassa balavataraṃ somanassaṃ uppajjati, tena sampayuttaṃ ñāṇaṃ vesārajjaṃ nāma. Taṃ sandhāya ‘‘khemappatto’’tiādimāha. Evaṃ sabbattha attho veditabbo.
正自觉者乃是为此方所知者，他发自内心自承言：“我为正自觉者，一切法皆由我自悟。”这时若说“非自悟”，意指诸法非由彼正自觉者所悟。这里所说“非自悟”指的是那被如实示现的法中包含的意思。“合因”指与因相连、相依的言语。所谓“缘”，这里指既涵盖人又涵盖法的缘起。这里言：“我看不见那个激励我修行者的人；我见不到那被阐述为‘此法非由彼自悟者所悟’而激励我的法。”“安稳已得”言此处谓得安稳。此文中所用的两个词，都是此特定用语。文中称一切尽是根据心识的作用而建，称为“所见的色表象”。十力者中，有“此法非由彼自悟者所悟”之激励者，或者激励者之缘故的非自悟法，未见他们，却因思惟“我即将成佛”，因而生起极强的欢喜心，由此生起的相连的智慧称为色表象。依此缘故作“安稳已得”等之说，一切处皆应如此知。
Antarāyikā dhammāti ettha pana antarāyaṃ karontīti antarāyikā. Te atthato sañcicca vītikkantā satta āpattikkhandhā. Sañcicca vītikkantaṃ hi antamaso dukkaṭadubbhāsitampi maggaphalānaṃ antarāyaṃ karoti. Idha pana methunadhammo adhippeto. Methunaṃ sevato hi yassa kassaci nissaṃsayameva maggaphalānaṃ antarāyo hoti.
所谓阻碍法，此处指制造阻碍的种种，即阻碍法。例如，句中“七种阻碍累积”，就是七种造作导致的阻碍。因为阻碍了道路之果，甚至最终最微小粗恶之语也成为果道的阻障。此处以“夫妻法”为例，言从夫妻间的行为，可断定必有障碍于果报之路。
Yassa kho pana te atthāyāti rāgakkhayādīsu yassa atthāya. Dhammo desitoti asubhabhāvanādidhammo kathito. Tatra vata manti tasmiṃ aniyyānikadhamme maṃ. Sesaṃ vuttanayeneva veditabbaṃ.
“诸法之义”为对诸烦恼如贪欲消退等利益而言的意义。经文中所说的法包括由不善心所生等法。这里的话，言含有不由自主之法的内容。剩余之义，可从上述阐释中了解。
Vādapathāti vādāyeva. Puthūti bahū. Sitāti upanibaddhā abhisaṅkhatā. Atha vā puthussitāti puthubhāvaṃ sitā upagatā, puthūhi vā sitātipi puthussitā. Yaṃ nissitāti etarahipi yaṃ vādapathaṃ nissitā. Na te bhavantīti te vādapathā na bhavanti bhijjanti vinassanti. Dhammacakkanti desanāñāṇassapi paṭivedhañāṇassapi etaṃ nāmaṃ. Tesu desanāñāṇaṃ lokiyaṃ, paṭivedhañāṇaṃ lokuttaraṃ. Kevalīti sakalaguṇasamannāgato. Tādisanti tathāvidhaṃ.
辩说之路是指辩论之路。‘普多’指诸多。‘悉多’指缠结累聚，亦作修缚。或言普多悉者，就是修缚入集累聚之义。‘所依’是指依止，如辩说之路所依。这里说“你所依止的辩说之路”，表示“不成其为”、“随之灭灭”等含义。法轮则是指宣说智慧与证得智慧，皆名为法轮。其中宣说智慧谓世间法，证知智慧谓出世间法。‘究竟’是指具足一切功德的总称。‘类此’指诸如此类的。
9. Taṇhuppādasuttavaṇṇanā9. 渴爱生起经注释
§9
9. Navame uppajjati etesūti uppādā. Kā uppajjati? Taṇhā. Taṇhāya uppādā taṇhuppādā, taṇhāvatthūni taṇhākāraṇānīti attho. Cīvarahetūti ‘‘kattha manāpaṃ cīvaraṃ labhissāmī’’ti cīvarakāraṇā uppajjati. Itibhavābhavahetūti ettha itīti nidassanatthe nipāto. Yathā cīvarādihetu, evaṃ bhavābhavahetupīti attho. Bhavābhavoti cettha paṇītatarāni sappinavanītādīni adhippetāni. Sampattibhavesu paṇītatarapaṇītatamabhavotipi vadantiyeva.
第九节，乃谓以上所说之起。何者为起？为渴爱。渴爱动因故起，即渴爱生。所谓渴爱因就是渴爱的缘由。袈裟因是谓“我将能获我所欢喜之袈裟”的因缘而生。此处“如此有无因”言，此乃标示之言。譬如袈裟等因，如是有无因之意。所言有无，指此处特指衣钵与食物等正品种类。所谓正品达意为言其清净无染等精细之相。已得正品中的诸种达意，也如是说。
Taṇhādutiyoti ayañhi satto anamatagge saṃsāravaṭṭe saṃsaranto na ekakova saṃsarati, taṇhaṃ pana dutiyikaṃ labhantova saṃsarati. Tena vuttaṃ ‘‘taṇhādutiyo’’ti. Itthabhāvaññathābhāvanti ettha itthabhāvo nāma ayaṃ attabhāvo, aññathābhāvo nāma anāgatattabhāvo. Evarūpo vā aññopi attabhāvo itthabhāvo nāma, na evarūpo aññathābhāvo nāma. Taṃ itthabhāvaññathābhāvaṃ. Saṃsāranti khandhadhātuāyatanānaṃ paṭipāṭiṃ. Nātivattatīti nātikkamati. Evamādīnavaṃ ñatvāti evaṃ atītānāgatapaccuppannesu khandhesu ādīnavaṃ jānitvā. Taṇhaṃ dukkhassa sambhavanti taṇhaṃ ca ‘‘ayaṃ vaṭṭadukkhasambhūto sabhāvo kāraṇa’’nti evaṃ jānitvā. Ettāvatā imassa bhikkhuno vipassanaṃ vaḍḍhetvā arahattaṃ pattabhāvo dassito. Idāni taṃ khīṇāsavaṃ thomento vītataṇhotiādimāha. Tattha anādānoti niggahaṇo. Sato bhikkhu paribbajeti satisampajaññe vepullappatto khīṇāsavo bhikkhu sato sampajāno careyya vihareyyāti attho. Iti suttante vaṭṭaṃ kathetvā gāthāsu vaṭṭavivaṭṭaṃ kathitanti.
第二渴爱者，谓此有情在无始无明的轮回之中受生，受生虽非独一，却因第二渴爱而轮回继续。故称之为“第二渴爱”。此处“此有情”指的是此“我”的存在，称为实有状态；“不同”则指未来状态。实有状态与非实有状态在此有分别。若某一状态为实有，则非实有即未来的状态。反之亦然。此谓实有与非实有之别。所谓轮回，乃指五蕴、六入、十八界、十二处相续之流程。所谓“不过”的意思是不能逾越。通晓此理，即了知过去未来之间蕴法相续之不可违越。知此渴爱生起即苦之因，知其为“此状此因导致苦生”之理，据此观照，修行者由此增上观慧，当现阿拉汉果位。今说“已除烦恼者”、“当希无渴”等，意指断除烦恼之人。彼时具足念慧，四处游行修行，以正念正知生活，此即说境。如此释迦牟尼佛在经文中说明轮回之义，并以诗句阐释轮回详细。
10. Yogasuttavaṇṇanā10. 轭经注释
§10
10. Dasame vaṭṭasmiṃ yojentīti yogā. Kāmayogotiādīsu pañcakāmaguṇiko rāgo kāmayogo. Rūpārūpabhavesu chandarāgo bhavayogo, tathā jhānanikanti. Sassatadiṭṭhisahagato ca rāgo dvāsaṭṭhi diṭṭhiyo ca diṭṭhiyogo. Catūsu saccesu aññāṇaṃ avijjāyogo. Kāmesu vā yojetīti kāmayogo. Bhavesu yojetīti bhavayogo. Diṭṭhīsu yojetīti diṭṭhiyogo. Avijjāya yojetīti avijjāyogoti heṭṭhā vuttadhammānaṃyevetaṃ adhivacanaṃ.
第十轮指的是结合。所谓结合，是指五种欲乐中根本的贪爱结合；于色非色之境生起的欲念爱欲结合；以及禅那的结合。连结常见见解而生的贪爱称为对二十八种见解的结缘。于四真谛所无知之状态为无明结合。于欲所结称欲结合，于生死流转所结为生结合，于见解所结为见结，于无明所结为无明结合。此为下文所述的对应术语说法。
Idāni te vitthāretvā dassento katamo ca, bhikkhavetiādimāha. Tattha samudayanti uppattiṃ. Atthaṅgamanti bhedaṃ. Assādanti madhurabhāvaṃ. Ādīnavanti amadhurabhāvaṃ dosaṃ. Nissaraṇanti nissaṭabhāvaṃ. Kāmesūti vatthukāmesu. Kāmarāgoti kāme ārabbha uppannarāgo. Sesapadesupi eseva nayo. Anusetīti nibbattati. Ayaṃ vuccati, bhikkhave, kāmayogoti, bhikkhave, idaṃ kāmesu yojanakāraṇaṃ bandhanakāraṇaṃ vuccatīti evaṃ sabbattha attho veditabbo.
现在略述所示清楚，说明何谓比库等词。诸法之起是“起”，有分别是“灭”，甘美是“乐”，苦恼是“不乐”，离却则为“断”。所谓欲，指感官对象的欲求。所谓欲爱，即由欲起而生的爱欲。涉及其他表达亦同。所谓生起，谓现起。此即被称为比库者，谓于此种欲结合中，因结缔及束缚而名。由是且须于诸处知此义。
Phassāyatanānanti cakkhādīnaṃ cakkhusamphassādikāraṇānaṃ. Avijjā aññāṇanti ñāṇapaṭipakkhabhāvena aññāṇasaṅkhātā avijjā. Iti kāmayogoti ettha iti saddo catūhipi yogehi saddhiṃ yojetabbo ‘‘evaṃ kāmayogo, evaṃ bhavayogo’’ti. Saṃyuttoti parivārito. Pāpakehīti lāmakehi. Akusalehīti akosallasambhūtehi. Saṃkilesikehīti saṃkilesanakehi, pasannassa cittassa pasannabhāvadūsakehīti attho. Ponobbhavikehīti punabbhavanibbattakehi. Sadarehīti sadarathehi. Dukkhavipākehīti vipākakāle dukkhuppādakehi. Āyatiṃ jātijarāmaraṇikehīti anāgate punappunaṃ jātijarāmaraṇanibbattakehi. Tasmāayogakkhemīti vuccatīti yasmā appahīnayogo puggalo etehi dhammehi sampayutto hoti, tasmā catūhi yogehi khemaṃ nibbānaṃ anadhigatattā na yogakkhemīti vuccati.
所谓触处者，是指眼等诸根由眼识触缘所成。所谓无明，是指依知识正道反相产生的无明。此即欲结合之含义。如是，结合应以四种合和方式联结：“如是欲结合，如是生结合”等。所谓结合，是指缠绕包围之意。所谓恶者，是因烦恼之辱。所谓不善者，是指不净由不善缘起。所谓染污者，是因染污而失清净。所谓清净心，是指心清明之境。所谓再生者，是指再生之流转。所谓同类，是携同之意。所谓苦报，谓于果报时生苦。谓未来生死轮回者，是未来反复之生死悲苦。由此谓之结合与护持，因本人断除此诸法结缔，得无结缔的安住涅槃称结合护持。
Visaṃyogoti visaṃyojanakāraṇāni. Kāmayogavisaṃyogoti kāmayogato visaṃyojanakāraṇaṃ. Sesapadesupi eseva nayo. Tattha asubhajjhānaṃ kāmayogavisaṃyogo, taṃ pādakaṃ katvā adhigato anāgāmimaggo ekanteneva kāmayogavisaṃyogo nāma. Arahattamaggo bhavayogavisaṃyogo nāma, sotāpattimaggo diṭṭhiyogavisaṃyogo nāma, arahattamaggo avijjāyogavisaṃyogo nāma. Idāni te vitthāravasena dassento katamo ca, bhikkhavetiādimāha. Tassattho vuttanayeneva veditabbo.
所谓断结者，谓断除烦恼结缔之因。所谓欲结断者，谓因欲结缔所破除。余文亦同。于不净想修习破除欲结断后，得称无欲结断之道。阿拉汉道称无生结断，初果道称见结断，阿拉汉道称无明结断。今悉述明何谓比库等词，当依本师所教理应知之。
Bhavayogena cūbhayanti bhavayogena ca saṃyuttā, kiñci bhiyyo ubhayenāpi sampayuttā, yena kenaci yogena samannāgatāti attho. Purakkhatāti purato katā, parivāritā vā. Kāme pariññāyāti duvidhepi kāme parijānitvā. Bhavayogañca sabbasoti bhavayogañca sabbameva parijānitvā. Samūhaccāti samūhanitvā. Virājayanti virājento, virājetvā vā. ‘‘Virājento’’ti hi vutte maggo kathito hoti, ‘‘virājetvā’’ti vutte phalaṃ. Munīti khīṇāsavamuni. Iti imasmiṃ suttepi gāthāsupi vaṭṭavivaṭṭameva kathitanti.
因生结缔者，称为结合；因结缔而缠绕；因结缔相连；因彼结缔而拥有此等。所谓“前作”是指先作，或包围之意。分别二义：一则了知欲，即启发欲事理，二则了知生死结缔。了知皆也，即彻知生死结缔。所称“聚合”是集结的意思。所谓“光辉”，谓行者已光明清净。此为光发称谓，谓已净之果。“已净”称谓，谓结果位。叫“圣人”，指已断烦恼者。经中亦以诗句解释轮回释义。
Bhaṇḍagāmavaggo paṭhamo. · 盘达嘎马品第一