4. Cakkavaggo · 4. 轮品义注
4. Cakkavaggo4. 轮品
1. Cakkasuttavaṇṇanā1. 轮经注释
§31
31. Catutthassa paṭhame cakkānīti sampattiyo. Catucakkaṃ vattatīti cattāri sampatticakkāni vattanti ghaṭiyantiyevāti attho. Patirūpadesavāsoti yattha catasso parisā sandissanti, evarūpe anucchavike dese vāso. Sappurisāvassayoti buddhādīnaṃ sappurisānaṃ avassayanaṃ sevanaṃ bhajanaṃ, na rājānaṃ. Attasammāpaṇidhīti attano sammā ṭhapanaṃ, sace pubbe assaddhādīhi samannāgato hoti, tāni pahāya saddhādīsu patiṭṭhāpanaṃ. Pubbe ca katapuññatāti pubbe upacitakusalatā. Idameva cettha pamāṇaṃ. Yena hi ñāṇasampayuttacittena kusalakammaṃ kataṃ hoti, tadeva kusalaṃ taṃ purisaṃ patirūpadese upaneti, sappurise bhajāpeti, so eva ca puggalo attānaṃ sammā ṭhapeti. Puññakatoti katapuñño. Sukhañcetaṃdhivattatīti sukhañca etaṃ puggalaṃ adhivattati, avattharatīti attho.
第四章第一节云：所谓“四象”（cakkā），即四种具足。四象正在运作，如同轮子般转动，这即是其义。所谓“边界居处”（patirūpadesa）者，即四众相聚之地，在那里四众相现；此地具此类相状，称为“边界居所”。所谓“善知识之所依”者，指包括佛陀诸贤圣者在内的善知识所依止、所奉行之处，而非国王之所。所谓“自立坚定”者，意指自心正确坚定树立；若先前心中存有不信等杂染者，则当舍弃此前，立于信心等上。所谓“先前功德”者，为过去所习得的善法基础。此等标准，即是依据。因为唯心具智慧而行善，所行之善即为善法，此善由此善人所坚立，奉持善人，亦即此人自立其身。所谓“有功德”者，谓其行善具有善根。所谓“幸福支配”者，谓幸福能支配此人，反之亦然解。
2. Saṅgahasuttavaṇṇanā2. 摄经注释
§32
32. Dutiye saṅgahavatthūnīti saṅgaṇhanakāraṇāni. Dānañcātiādīsu ekacco hi dāneneva saṅgaṇhitabbo hoti, tassa dānameva dātabbaṃ. Peyyavajjanti piyavacanaṃ. Ekacco hi ‘‘ayaṃ dātabbaṃ nāma deti, ekekena pana vacanena sabbaṃ makkhetvā nāseti, kiṃ tassa dāna’’nti vattā hoti. Ekacco ‘‘ayaṃ kiñcāpi dānaṃ na deti, kathento pana telena viya makkheti. Esa detu vā mā vā, vacanamevassa sahassaṃ agghatī’’ti vattā hoti. Evarūpo puggalo dānaṃ na paccāsīsati, piyavacanameva paccāsīsati. Tassa piyavacanameva vattabbaṃ. Atthacariyāti atthavaḍḍhanakathā. Ekacco hi neva dānaṃ, na piyavacanaṃ paccāsīsati, attano hitakathaṃ vaḍḍhikathameva paccāsīsati. Evarūpassa puggalassa ‘‘idaṃ te kātabbaṃ, idaṃ na kātabbaṃ, evarūpo puggalo sevitabbo, evarūpo na sevitabbo’’ti evaṃ atthacariyakathāva kathetabbā. Samānattatāti samānasukhadukkhabhāvo. Ekacco hi dānādīsu ekampi na paccāsīsati , ekāsane nisajjaṃ, ekapallaṅke sayanaṃ, ekato bhojananti evaṃ samānasukhadukkhataṃ paccāsīsati. So sace gahaṭṭhassa jātiyā pabbajitassa sīlena sadiso hoti, tassāyaṃ samānattatā kātabbā. Tattha tattha yathārahanti tesu tesu dhammesu yathānucchavikaṃ samānattatāti attho. Rathassāṇīva yāyatoti yathā rathassa gacchato āṇi saṅgaho nāma hoti, sā rathaṃ saṅgaṇhāti, evamime saṅgahā lokaṃ saṅgaṇhanti. Na mātā puttakāraṇāti yadi mātā ete saṅgahe puttassa na kareyya, puttakāraṇā mānaṃ vā pūjaṃ vā na labheyya. Saṅgahāeteti upayogavacane paccattaṃ. Saṅgahe eteti vā pāṭho. Samavekkhantīti sammā pekkhanti. Pāsaṃsā ca bhavantīti pasaṃsanīyā ca bhavanti.
第三十二条谓“第二类合成对象”，即聚集之因。简言之，施舍等诸功德中，部分乃唯以施舍聚合，施舍即是应施者。所谓喜悦语者，有些人谓：“此物应当施舍，然而却一言不发却将之悉数弄失，施舍何益？”又有者谓：“此物虽非施舍，言辞却如油润泽，其言在先抵消所有污点。此物施与否皆可，千言不抵师一语。”此类人不可向施舍本身结怨，只向喜悦语结怨。对于该喜悦语，应详细说明其义。所谓“有助益之语”，即增益义理之语。有人既不结怨施舍，也不结怨喜悦语，却只增益自己利益之言。如此人，应对他说：“此事应为尔所行，此事非尔所行，此类人士应予接触，此类人不当与接触。”此乃应有增益义语之法。所谓“一致性”，即共同的乐苦体验。有人于施舍诸事中，毫无怨恨；于座上、卧榻、饮食各方面皆如出一辙，体会相同乐苦。若此人于家士出家人中，以戒律为相似，则该一致性应为如此。此处依诸法各各如其次第，称之为“一致性”。所谓“轮辐之延伸”，如车轮边辐向外伸延之状，称为聚合。世界即如是聚集。所谓“非母亦非子之因”，若母亲不为此聚合尽心尽力，子亦难获此聚合之尊敬与礼遇。词“聚合”于此多为功用语；或亦念读作“集”。“正审观察”，谓如实正审视之意。所谓“称赞及应被称赞者”亦在此。
3. Sīhasuttavaṇṇanā3. 狮子经注释
§33
33. Tatiye sīhoti cattāro sīhā – tiṇasīho, kāḷasīho, paṇḍusīho, kesarasīhoti. Tesu tiṇasīho kapotavaṇṇagāvisadiso tiṇabhakkho ca hoti. Kāḷasīho kāḷagāvisadiso tiṇabhakkhoyeva. Paṇḍusīho paṇḍupalāsavaṇṇagāvisadiso maṃsabhakkho. Kesarasīho lākhāparikammakateneva mukhena agganaṅguṭṭhena catūhi ca pādapariyantehi samannāgato, matthakatopissa paṭṭhāya lākhātūlikāya katā viya tisso rājiyo piṭṭhimajjhena gantvā antarasatthimhi dakkhiṇāvattā hutvā ṭhitā. Khandhe panassa satasahassagghanikakambalaparikkhepo viya kesarabhāro hoti, avasesaṭṭhānaṃ parisuddhasālipiṇḍasaṅkhacuṇṇapiṇḍavaṇṇaṃ hoti. Imesu catūsu sīhesu ayaṃ kesarasīho idha adhippeto.
第三十三条论狮者，谓四狮：禾草狮、黑狮、灰狮、芒花狮。其中禾草狮状如鸽色奶牛，且以禾草为食。黑狮状如黑奶牛，亦食禾草。灰狮色似灰色叶树或灰白奶牛，食肉。芒花狮额头如接触了大团柏叶般，口中有四指之口腔，四肢皆具脚趾。其尾端如相附于尾根之芒花笔刷，仿佛三只国王尾巴置于腹中间，朝向南方而立。盖此狮之背负沉重如成百上千团厚重兽毛毯，尾端洁白色似纯净的稻谷米粉团。于此四狮中，芒花狮为当世之主。
Migarājāti sabbamigagaṇassa rājā. Āsayāti vasanaṭṭhānato, suvaṇṇaguhato vā rajatamaṇiphalikamanosilāguhato vā nikkhamatīti vuttaṃ hoti. Nikkhamamāno panesa catūhi kāraṇehi nikkhamati andhakārapīḷito vā ālokatthāya, uccārapassāvapīḷito vā tesaṃ vissajjanatthāya, jighacchāpīḷito vā gocaratthāya, sambhavapīḷito vā assaddhammapaṭisevanatthāya. Idha pana gocaratthāya nikkhamanto adhippeto.
所谓“兽王”者，指诸兽总王。所谓“居处”，乃指其栖息之地，如金光闪舍处、银宝石密处等。所谓“出入”者，谓以四种原因而出入此地。或因黑暗所困扰，为得清明而出；或因响声纷扰，为得安静而出；或因渴望所迫，为得牧草而出；或因缘分所致，为得不闻不闻之法而出。此处专指为牧草而出。
Vijambhatīti suvaṇṇatale vā rajatamaṇiphalikamanosilātalānaṃ vā aññatarasmiṃ dve pacchimapāde samaṃ patiṭṭhāpetvā purimapāde purato pasāretvā sarīrassa pacchābhāgaṃ ākaḍḍhitvā purimabhāgaṃ abhiharitvā piṭṭhiṃ nāmetvā gīvaṃ ukkhipitvā asanisaddaṃ karonto viya nāsapuṭāni pothetvā sarīralaggaṃ rajaṃ vidhunanto vijambhati. Vijambhanabhūmiyañca pana taruṇavacchako viya aparāparaṃ javati, javato panassa sarīraṃ andhakāre paribbhamantaṃ alātaṃ viya khāyati.
所谓“振动”，即指飘落金层或银宝石层中，或于某特殊光中，人将两后肢置平，将前肢向前伸展，弯曲身体后部，轻轻摆动舌头，发出松木断裂声响，仿佛张开鼻孔吹奏，揉捻血迹如融化铁浆，制造振动。所谓振动之地，犹如幼嫩枝叶，来回摇动，振动时身体游走于黑暗中，如夜游之猎，侵蚀环绕。
Anuviloketīti kasmā anuviloketi? Parānuddayatāya. Tasmiṃ kira sīhanādaṃ nadante papātāvāṭādīsu visamaṭṭhānesu carantā hatthigokaṇṇamahiṃsādayo pāṇā papātepi āvāṭepi patanti, tesaṃ anuddayāya anuviloketi. Kiṃ panassa luddassa paramaṃsakhādino anuddayā nāma atthīti? Āma atthi. Tathā hi ‘‘kiṃ me bahūhi ghātitehī’’ti attano gocaratthāyāpi khuddake pāṇe na gaṇhāti. Evaṃ anuddayaṃ karoti, vuttampi cetaṃ – ‘‘māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesi’’nti (a. ni. 10.21).
所谓“反复观察”，即何谓反复观察？谓为起因之追踪。譬如狮子吼声响起时，于不平缓地形中走动，象、鹿、野兽、鸟等纷纷受伤落地，因受伤而倒伏入坑，其行为即为追踪受伤之由来。何谓反复观察即为追踪善恶之理？确有其义。如语云：“我于诸多杀伤众生中，不取轻视自身微小生命。”乃知此为追踪行为。如经中所说：“勿使我于微小生命中因行不正而招致打击”。
Sīhanādaṃ nadatīti tikkhattuṃ tāva abhītanādaṃ nadati. Evañca panassa vijambhanabhūmiyaṃ ṭhatvā nadantassa saddo samantā tiyojanapadesaṃ ekaninnādaṃ karoti, tamassa ninnādaṃ sutvā tiyojanabbhantaragatā dvipadacatuppadagaṇā yathāṭhāne ṭhātuṃ na sakkonti. Gocarāya pakkamatīti āhāratthāya gacchati. Kathaṃ? So hi vijambhanabhūmiyaṃ ṭhatvā dakkhiṇato vā vāmato vā uppatanto usabhamattaṃ ṭhānaṃ gaṇhāti, uddhaṃ uppatanto cattāripi aṭṭhapi usabhaṭṭhānāni uppatati, same ṭhāne ujukaṃ pakkhandanto soḷasausabhamattampi vīsatiusabhamattampi ṭhānaṃ pakkhandati, thalā vā pabbatā vā pakkhandanto saṭṭhiusabhamattampi asītiusabhamattampi ṭhānaṃ pakkhandati, antarāmagge rukkhaṃ vā pabbataṃ vā disvā taṃ pariharanto vāmato vā dakkhiṇato vā uddhaṃ vā usabhamattaṃ apakkamati. Tatiyaṃ pana sīhanādaṃ naditvā teneva saddhiṃ tiyojane ṭhāne paññāyati, tiyojanaṃ gantvā nivattitvā ṭhito attanova nādassa anunādaṃ suṇāti. Evaṃ sīghena javena pakkamati.
吼狮声响，即猛厉响声震动。狮子立于开阔之地，发出震动四方的吼声，声音响彻三十由旬之地，形成独一震响。听此震响时，三十由旬范围内的四足、二足、四翼各类大小兽群，不能立于原处而安住。它们感知此响便开始逃离，乃为避难而去。如何逃离？狮子立于开阔之地，或从右侧或从左侧起跳，前进如公牛一般占据地面。向上腾跃时，出现四个或八个公牛站立的地方；于同一地点快速跳跃，能跳越十六头公牛大小的地方；越过山梁或土丘时，能跳过六十头公牛大小或一百头公牛大小的范围。穿越密林时，见树木或山岭则绕开，从左、右、上方脱离其占据的公牛大小的空间。第三次狮吼响起，与前响同在三十由旬之处，共鸣响起，达至三十由旬远处。狮子既至三十由旬处又回返，立正时听见其次响声。如此，狮子迅速远离。
Yebhuyyenāti pāyena. Bhayaṃ santāsaṃ saṃveganti sabbaṃ cittutrāsasseva nāmaṃ. Sīhassa hi saddaṃ sutvā bahū bhāyanti, appakā na bhāyanti. Ke pana teti? Samasīho hatthājānīyo assājānīyo usabhājānīyo purisājānīyo khīṇāsavoti. Kasmā panete na bhāyantīti? Samasīho tāva ‘‘jātigottakulasūrabhāvehi samānosmī’’ti na bhāyati, hatthājānīyādayo attano sakkāyadiṭṭhibalavatāya na bhāyanti, khīṇāsavo sakkāyadiṭṭhiyā pahīnattā na bhāyati.
「Yebhuyyenā」是用脚步指称。恐怖是战栗而惧怖，是心灵一切恐惧的称名。听见狮吼声，众多生灵皆畏惧，少者不畏。为何如此？若是同类狮子，则因属同种家族的威严而不惧。而象、大象等则仗着自我存在的见解力不惧。已断一切染污者因已断除己身的存在见故不畏惧。
Bilāsayāti bile sayantā bilavāsino ahinakulagodhādayo. Udakāsayāti udakavāsino macchakacchapādayo. Vanāsayāti vanavāsino hatthiassagokaṇṇamigādayo. Pavisantīti ‘‘idāni āgantvā gaṇhissatī’’ti maggaṃ oloketvā pavisanti. Daḷhehīti thirehi. Varattehīti cammarajjūhi. Mahiddhikotiādīsu vijambhanabhūmiyaṃ ṭhatvā dakkhiṇapassādīhi usabhamattaṃ, ujuṃ vīsatiusabhamattādilaṅghanavasena mahiddhikatā, sesamigānaṃ adhipatibhāvena mahesakkhatā, samantā tiyojanaṭṭhāne saddaṃ sutvā palāyantānaṃ vasena mahānubhāvatā veditabbā.
「Bilāsayā」即卧卧者，是穴居蛇、夜蛇等类。「Udakāsayā」即水居者，是鱼类、龟类等。「Vanāsayā」即林居者，是大象、鹿、狗、兔等类。所谓「pavisanti」是指“现在到来并占据之地”，乃观视路径再进入。曰「Daḷhehīti」谓之坚硬之地，曰「Varattehīti」谓之多刺之地。世尊立于开阔之地，向南开放之处拥有可照耀三十头牛大小的区域，其宽阔如视穿越二十头牛大小之地，庄严之大能显现，宰制其余众生，如同至尊大力。通观三十由旬范围内，响声传布，闻声者闻之逃散，庄严如大威力应当受知。
Evameva khoti bhagavā tesu tesu suttantesu tathā tathā attānaṃ kathesi. ‘‘Sīhoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā’’ti (a. ni. 5.99; 10.21) imasmiṃ tāva sutte sīhasadisaṃ attānaṃ kathesi. ‘‘Bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacana’’nti (ma. ni. 3.65) imasmiṃ vejjasadisaṃ, ‘‘brāhmaṇoti kho, bhikkhave, tathāgatassetaṃ adhivacana’’nti (a. ni. 8.85) imasmiṃ brāhmaṇasadisaṃ, ‘‘puriso maggakusaloti kho, tissa, tathāgatassetaṃ adhivacana’’nti (saṃ. ni. 3.84) imasmiṃ maggadesakapurisasadisaṃ, ‘‘rājāhamasmi, selā’’ti (su. ni. 559; ma. ni. 2.399) imasmiṃ rājasadisaṃ. Imasmiṃ pana sutte sīhasadisameva katvā attānaṃ kathento evamāha.
世尊依各经中分别如此自说：“狮子”，此为如来说法中狮子之意（旷野卷第五卷第九十九偈等）（小律本第十卷第二十一偈）。此部经文采用狮子喻自身。又云：“刃锋之医”，此为如来的医师之称（中部律本第三卷六十五偈）；“婆罗门”，此为如来的婆罗门之号（旷野卷第八卷八十五偈）；“行道善男子”，此为行道善男子之名（聚律本第三卷八十四偈）；“我是国王，舍利”，此为国王之称（增支部本卷五五九偈；中部律本第二卷三九九偈）。在此各经文中，皆以狮子喻或比喻自身而说。
Tatrāyaṃ sadisatā – sīhassa kañcanaguhādīsu vasanakālo viya hi tathāgatassa dīpaṅkarapādamūle katābhinīhārassa aparimitakālaṃ pāramiyo pūretvā pacchimabhave paṭisandhiggahaṇena ceva mātukucchito nikkhamanena ca dasasahassilokadhātuṃ kampetvā vuddhimanvāya dibbasampattisadisaṃ sampattiṃ anubhavamānassa tīsu pāsādesu nivāsakālo daṭṭhabbo. Sīhassa kañcanaguhādito nikkhantakālo viya tathāgatassa ekūnatiṃsasaṃvacchare vivaṭena dvārena kaṇḍakaṃ āruyha channasahāyassa nikkhamitvā tīṇi rajjāni atikkamitvā anomānadītīre brahmunā dinnāni kāsāyāni paridahitvā pabbajitassa sattame divase rājagahaṃ gantvā tattha piṇḍāya caritvā paṇḍavagiripabbhāre katabhattakiccassa sammāsambodhiṃ patvā paṭhamameva magadharaṭṭhaṃ āgamanatthāya yāva rañño paṭiññādānakālo.
那里有一具庄严——在狮子洞等处的停留时期，就如世尊于提婆迦叶脚根处的供养所，在无量劫中圆满布施波罗蜜，并于后生通过承袭归依及出家，以及十万诸界震荡之功德，有德比库三所安住的宫殿可见。狮子离开洞穴之际，如世尊现身三十九年，遍行开放之门栋，遮盖衣物随行，于无上无比之安那河畔，受叉法施赐被衣，出家第七日往王舍城，乞食并修行于半山处，最终圆满正觉。初次得来为入国王境内示现之时。
Sīhassa vijambhanakālo viya tathāgatassa dinnapaṭiññassa āḷārakālāmaupasaṅkamanaṃ ādiṃ katvā yāva sujātāya dinnapāyāsassa ekūnapaṇṇāsāya piṇḍehi paribhuttakālo veditabbo. Sīhassa sarīravidhunanaṃ viya sāyanhasamaye sottiyena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā dasasahassacakkavāḷadevatāhi thomiyamānassa gandhādīhi pūjiyamānassa tikkhattuṃ bodhiṃ padakkhiṇaṃ katvā bodhimaṇḍaṃ āruyha cuddasahatthubbedhe ṭhāne tiṇasantharaṃ attharitvā caturaṅgavīriyaṃ adhiṭṭhāya nisinnassa taṃkhaṇaññeva mārabalaṃ vidhametvā tīsu yāmesu tisso vijjā visodhetvā anulomappaṭilomaṃ paṭiccasamuppādamahāsamuddaṃ yamakañāṇamanthanena manthentassa sabbaññutaññāṇe paṭividdhe tadanubhāvena dasasahassilokadhātukampanaṃ veditabbaṃ.
就如狮子展开吼声的时间，世尊往访给与承诺之阿闍世时，前往直至苏迦陀所赐粥品十三月余，历经供养时日可知。就如狮子之生身分解时，于傍晚藉着祇树给与八捆草，受十万天龙诸神散香等供养，三次围绕觉地点，登上觉坛于十四丈二尺之处席上铺设草垫，持定四念处薄弱修习，坐定后顿时破除魔障，在三昼夜净除三净慧，调顺正逆缘起，净转道流，搅动智慧大海，如同搅炼巨海，显现全知智慧反转之力，感受十万诸界震荡。
Sīhassa catudisāvilokanaṃ viya paṭividdhasabbaññutaññāṇassa sattasattāhaṃ bodhimaṇḍe viharitvā paribhuttamadhupiṇḍikāhārassa ajapālanigrodhamūle mahābrahmuno dhammadesanāyācanaṃ paṭiggahetvā tattha viharantassa ekādasame divase ‘‘sve āsāḷhipuṇṇamā bhavissatī’’ti paccūsasamaye ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’’nti āḷārudakānaṃ kālakatabhāvaṃ ñatvā dhammadesanatthāya pañcavaggiyānaṃ olokanaṃ daṭṭhabbaṃ. Sīhassa gocaratthāya tiyojanaṃ gamanakālo viya attano pattacīvaraṃ ādāya ‘‘pañcavaggiyānaṃ dhammacakkaṃ pavattessāmī’’ti pacchābhatte ajapālanigrodhato vuṭṭhitassa aṭṭhārasayojanamaggaṃ gamanakālo.
如同狮子四方巡视那般，世尊于觉悟园中住持七七四十九天，供养着四面环绕的砖石食具。在大婆罗门树根下，应邀听法。居于彼处，第十一天时说：“本月十五日必将至。”于黎明时分，知道阿拉鲁达水神的时刻已到，企图宣示法义，须观察五众教团。为了在狮子领域迅速行走，携带法衣，决定“为五众教团转动法轮”。离开大婆罗门树后，开始历经十八由旬的行道时间。
Sīhassa sīhanādakālo viya tathāgatassa aṭṭhārasayojanamaggaṃ gantvā pañcavaggiye saññāpetvā acalapallaṅke nisinnassa dasahi cakkavāḷasahassehi sannipatitena devagaṇena parivutassa ‘‘dveme, bhikkhave, antā pabbajitena na sevitabbā’’tiādinā nayena dhammacakkappavattanakālo veditabbo. Imasmiṃ ca pana pade desiyamāne tathāgatasīhassa dhammaghoso heṭṭhā avīciṃ upari bhavaggaṃ gahetvā dasasahassilokadhātuṃ paṭicchādesi. Sīhassa saddena khuddakapāṇānaṃ santāsāpajjanakālo viya tathāgatassa tīṇi lakkhaṇāni dīpetvā cattāri saccāni soḷasahākārehi saṭṭhiyā ca nayasahassehi vibhajitvā dhammaṃ kathentassa dīghāyukānaṃ devānaṃ ñāṇasantāsassa uppattikālo veditabbo.
正如狮子发声时，世尊经由十八由旬行程，至五众教团，集坐于坚固的莲座上，与成千上万天众环绕。此时是转法轮的时机，世尊告诫说：“比库们，两种终结后出家的法，不当随从。”在此语境里诠释涅槃时，世尊的法声如狮吼，覆盖了下层无间地狱，乃至十万世界界。以狮子声震慑诸小部经集众生，宣扬三大标志，四真谛细分为十六项教义，分发给六万六千长寿天，令寿命延长、智慧安稳，应知其发生之时。
Aparo nayo – sīho viya sabbaññutaṃ patto tathāgato, āsayabhūtāya kanakaguhāya nikkhamanaṃ viya gandhakuṭito nikkhamanakālo, vijambhanaṃ viya dhammasabhaṃ upasaṅkamanakālo, disāvilokanaṃ viya parisāvilokanaṃ, sīhanādanadanaṃ viya dhammadesanākālo, gocarāya pakkamanaṃ viya paravādanimmaddanatthāya gamanaṃ.
另一解义——如狮般完全通达的世尊，应无漏本性，如黄金洞穴般显现时，犹如香气薰染般离出，应进入法会清净地，如同巡视四方，观察法会全境。此时狮吼般法音响起，宣说法义。其离去如同教团从觐至行脚，为令行脚者净化顺畅而出行。
Aparo nayo – sīho viya tathāgato, himavantanissitāya kañcanaguhāya nikkhamanaṃ viya ārammaṇavasena nibbānanissitāya phalasamāpattiyā vuṭṭhānaṃ, vijambhanaṃ viya paccavekkhaṇañāṇaṃ, disāvilokanaṃ viya veneyyasattavilokanaṃ, sīhanādo viya sampattaparisāya dhammadesanā, gocarāya pakkamanaṃ viya asampattānaṃ veneyyasattānaṃ santikūpasaṅkamanaṃ veditabbaṃ.
另一解义——如狮般的世尊，依据喜马拉雅山般的金洞显现，凭借皈依修行，立于涅槃因缘之境地，如释怀般亮显彻见，回顾观照知识。巡视四方，如狮吼般的法音，向圆满教界宣说。对于行脚之处，应知为未圆满行者观照法义之临近时段。
Yadāti yasmiṃ kāle. Tathāgatoti heṭṭhā vuttehi aṭṭhahi kāraṇehi tathāgato. Loketi sattaloke. Uppajjatīti abhinīhārato paṭṭhāya yāva bodhipallaṅkā vā arahattamaggañāṇā vā uppajjati nāma, arahattaphale pana patte uppanno nāma. Arahaṃ sammāsambuddhotiādīni visuddhimagge (visuddhi. 1.124 ādayo) buddhānussatiniddese vitthāritāni.
“Yadāti”意为“于何时”，谓时刻。世尊如以下八因缘所示，称为“世尊”。“世间”者，为七界。所谓“生起”，意味着依记忆精进，至觉道之所在，或得阿拉汉果位时。阿拉汉、正自觉等诸称，详言于净道论（净道 1.124起）佛本迹事记中。
Iti sakkāyoti ayaṃ sakkāyo, ettako sakkāyo, na ito bhiyyo sakkāyo atthīti. Ettāvatā sabhāvato sarasato pariyantato paricchedato parivaṭumato sabbepi pañcupādānakkhandhā dassitā honti. Iti sakkāyasamudayoti ayaṃ sakkāyassa samudayo nāma. Ettāvatā ‘‘āhārasamudayā rūpasamudayo’’tiādi sabbaṃ dassitaṃ hoti. Iti sakkāyassa atthaṅgamoti ayaṃ sakkāyassa atthaṅgamo. Imināpi ‘‘āhāranirodhā rūpanirodho’’tiādi sabbaṃ dassitaṃ hoti.
此处“sakkāyo”为“人身”，此一“人身”，而非他多余“人身”，此意也。已大致展示了人身由其本性、结构、边界及围合完整构成，即皆由五取蕴所组成。谓此，“色取生”，即食物取法为生，“色取灭”，贪欲断灭即是。此称为“人身之灭”，即以“食物之生灭”、“色相之生灭”等皆已示明。
Vaṇṇavantoti sarīravaṇṇena vaṇṇavanto. Dhammadesanaṃ sutvāti pañcasu khandhesu paṇṇāsalakkhaṇappaṭimaṇḍitaṃ tathāgatassa dhammadesanaṃ sutvā. Yebhuyyenāti idha ke ṭhapeti? Ariyasāvake deve. Tesaṃ hi khīṇāsavattā cittutrāsabhayampi na uppajjati, saṃviggassa yoniso padhānena pattabbaṃ pattatāya ñāṇasaṃvegopi. Itarāsaṃ pana devatānaṃ ‘‘tāso heso, bhikkhave, anicca’’nti manasikarontānaṃ cittutrāsabhayampi, balavavipassanākāle ñāṇabhayampi uppajjati. Bhoti dhammālapanamattametaṃ. Sakkāyapariyāpannāti pañcakkhandhapariyāpannā. Iti tesaṃ sammāsambuddhe vaṭṭadosaṃ dassetvā tilakkhaṇāhataṃ katvā dhammaṃ desente ñāṇabhayaṃ nāma okkamati.
有色者谓之有色，是指身体具足有色彩。听闻法义者，则谓之听闻于五蕴中，即听闻如来教法，其教法庄严有五十种色相。何者置此？谓圣弟子与天。因其已断尽烦恼，心中不生恐惧惶恐，须以正念专注，依止修习，得证智慧和喜悦。如其他天人，彼等念想着“色乃无常”，因慧力未足，智慧未显，故于观慧期间，亦起智慧恐惧。这只是对法浅显之陈述。有我执缠绕者谓之五蕴缠绕。由此，正觉世尊显现轮回之苦，破除三相，而说法时，便生智慧恐惧名之。
Abhiññāyāti jānitvā. Dhammacakkanti paṭivedhañāṇampi desanāñāṇampi. Paṭivedhañāṇaṃ nāma yena ñāṇena bodhipallaṅke nisinno cattāri saccāni soḷasahākārehi saṭṭhiyā ca nayasahassehi paṭivijjhi. Desanāñāṇaṃ nāma yena ñāṇena tiparivaṭṭaṃ dvādasākāraṃ dhammacakkaṃ pavattesi. Ubhayampetaṃ dasabalassa ure jātañāṇameva. Tesu dhammadesanāñāṇaṃ gahetabbaṃ. Taṃ panesa yāva aṭṭhārasabrahmakoṭīhi saddhiṃ aññākoṇḍaññattherassa sotāpattiphalaṃ na uppajjati, tāva pavatteti nāma. Tasmiṃ uppanne pavattitaṃ nāma hotīti veditabbaṃ. Appaṭipuggaloti sadisapuggalarahito. Yasassinoti parivārasampannā. Tādinoti lābhālābhādīhi ekasadisassa.
知悉诸法机巧称为神通。所谓法轮，是指分别认识之智慧，及释法之智慧。分别认识之智慧，乃是如来坐于菩提场上，通达四圣谛，兼通十六种法门及六万余禅定法门之智慧。释法智慧，则是通过智慧显现十二相环绕之正法轮回。此二智慧皆由十力而生。须取此中之法说智慧。唯有当与十八亿梵天众同在，方能得不退转声闻果，不然，法轮虽转，声闻果不生。由此称为已转而转。所谓未得果位者，谓无相同人相，无声誉之众。谓与此类同种人众所获。诸如利害得失等皆属同类。
4. Pasādasuttavaṇṇanā4. 净信经注释
§34
34. Catutthe aggesu pasādā, aggā vā pasādāti aggappasādā. Yāvatāti yattakā. Apadāti nippadā ahimacchādayo. Dvipadāti manussapakkhiādayo. Catuppadāti hatthiassādayo. Bahuppadāti satapadiādayo. Nevasaññināsaññinoti bhavagge nibbattasattā. Aggamakkhāyatīti guṇehi aggo uttamo seṭṭhoti akkhāyati. Asaṅkhatāti nibbānameva gahetvā vuttaṃ. Virāgotiādīni nibbānasseva nāmāni. Tañhi āgamma sabbakilesā virajjanti, sabbe rāgamadādayo madā nimmadā honti, abhāvaṃ gacchanti, sabbā pipāsā vinayaṃ upenti, sabbe ālayā samugghātaṃ gacchanti, vaṭṭāni upacchijjanti, taṇhā khīyanti, vaṭṭadukkhā nirujjhanti, sabbe pariḷāhā nibbāyanti. Tasmā etāni nāmāni labhati. Sesamettha uttānatthamevāti.
三十四、四者者中之住处谓宁静，称为领导者的宁静。所谓“直到”，谓时间长短。“低”，谓低下住处或不善意。“二足”，谓人及鸟兽等二足生灵。“四足”，谓象及牛马等四足。“多足”，谓百足诸虫。谓无记或有记者，指人成于善法中。“领导”称作品质，谓领导者意指最佳、最上。所谓无量者，指已得涅槃后所称。谓诸如厌离等名，皆为涅槃义。由此，诸烦恼悉皆离尽，诸嗔恨贪痴俱灭，妄念不生，种种烦恼皆消散，渴爱断绝，轮回苦终止，诸苦皆灭，烦恼悉息，故得此名。结论即此意，乃为荣辱终结义。
5. Vassakārasuttavaṇṇanā5. 瓦萨咖拉经注释
§35
35. Pañcame anussaritāti anugantvā saritā, aparāparaṃ sarituṃ samatthoti attho. Dakkhoti cheko. Tatrupāyāyāti ‘‘imasmiṃ kāle imaṃ nāma kattabba’’nti evaṃ tattha tattha upāyabhūtāya paññāya samannāgato. Anumoditabbanti abhinanditabbaṃ. Paṭikkositabbanti paṭikkhipitabbaṃ. Neva kho tyāhanti neva kho te ahaṃ. Kasmā panetaṃ bhagavā nābhinandati, nappaṭikkhipatīti? Lokiyattā nābhinandati , lokiyaṃ atthaṃ gahetvā ṭhitattā nappaṭikkosati. Bahussa janatāti bahu assa janatā. Idañca karaṇatthe sāmivacanaṃ veditabbaṃ. Ariye ñāyeti sahavipassanake magge. Kalyāṇadhammatā kusaladhammatātipi tasseva nāmāni. Yaṃ vitakkanti nekkhammavitakkādīsu aññataraṃ. Na taṃ vitakkaṃ vitakketīti kāmavitakkādīsu ekampi na vitakketi. Itaraṃ tasseva vevacanaṃ. Vitakkapatheti ettha vitakkoyeva vitakkapatho. Ahañhi brāhmaṇātiādīsu paṭhamanayena khīṇāsavassa sīlañceva bāhusaccañca kathitaṃ, dutiyatatiyehi khīṇāsavassa kiriyavitakkāni ceva kiriyajjhānāni ca, catutthena khīṇāsavabhāvo kathitoti veditabbo.
三十五、忆念者谓随顺回忆行。谓能相继忆念前后诸事，谓智者。谓方法，指“时至当行”，是依智慧产生之因缘。谓应当赞叹者，应喜悦之。谓应否定者，应摒弃之。非谓断绝，非谓否认。为何世尊不喜？非谓世间不喜，世间者起于世俗意，世尊处于真理中，故不赞非赞。因大众俱有各异意见。故于此须知此为正道。谓高贵法、善法之名。谓思惟者，如退欲思惟等有所区别。复谓未思惟者于欲思惟上未思惟。谓他义，此即不同用词。谓思惟道，谓此处之思惟乃真正思惟。吾昔初宣说时，已说断尽烦恼主戒会及诸多教学，第二第三日宣说断尽烦恼行为思惟禅等，第四日内断尽烦恼形态已说完毕，此义应知。
Maccupāsappamocananti maccupāsā pamocanakaṃ maggaṃ. Ñāyaṃ dhammanti sahavipassanakaṃ maggaṃ. Disvā ca sutvā cāti ñāṇeneva passitvā ca suṇitvā ca. Sesamettha uttānameva.
所谓生死苦之解脱者，即生死苦之解脱之道。谓知慧即是与智慧相应之正见法。谓见与听闻之后，亲证而得。结论即荣辱终结义。
6. Doṇasuttavaṇṇanā第六《多那经》注释
§36
36. Chaṭṭhe antarā ca ukkaṭṭhaṃ antarā ca setabyanti ettha ukkaṭṭhāti ukkāhi dhārīyamānāhi māpitattā evaṃladdhavohāraṃ nagaraṃ. Setabyanti atīte kassapasammāsambuddhassa jātanagaraṃ. Antarāsaddo pana kāraṇakhaṇacittavemajjhavivarādīsu vattati. ‘‘Tadantaraṃ ko jāneyya aññatra tathāgatā’’ti (a. ni. 6.44; 10.75) ca, ‘‘janā saṅgamma mantenti, mañca tañca kimantara’’nti ca ādīsu (saṃ. ni. 1.228) kāraṇe. ‘‘Addasā maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī’’tiādīsu (ma. ni. 2.149) khaṇe. ‘‘Yassantarato na santi kopā’’tiādīsu (udā. 20) citte. ‘‘Antarāvosānamāpādī’’tiādīsu vemajjhe. ‘‘Apicāyaṃ tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchatī’’tiādīsu (pārā. 231) vivare. Svāyamidha vivare vattati. Tasmā ukkaṭṭhāya ca setabyassa ca vivareti evamettha attho daṭṭhabbo. Antarāsaddena pana yuttattā upayogavacanaṃ kataṃ. Īdisesu ca ṭhānesu akkharacintakā ‘‘antarā gāmañca nadiñca yātī’’ti evaṃ ekameva antarāsaddaṃ payuñjanti, so dutiyapadenapi yojetabbo hoti, ayojiyamāne upayogavacanaṃ na pāpuṇāti. Idha pana yojetvā eva vutto.
三十六、又谓间处有流脉与堤岸之谓。所谓流脉，指水以流动，故称之。所谓堤岸，谓过去迦叶正觉佛之出生地。间声，谓因缘流转之时、心意念处等。又谓“除如来外，谁能知此间？”（《增支部·第六章第四十四节》、《增支部·第十章第七十五节》），谓众生非议之语，“世人相聚而议，何以相比”？等词。又有“我见一异女正用净水洗衣”之言（《中部经·二百四十九经》），以及“心中无怒”言论（《大念处经·第二十章》），又有“间障终结”等语（《巴利语议论集·第二卷三一页》），又谓“即此苦行带来两大地狱之间”的称（《大经》第二百三十一节），皆出自诸论典籍。此解释于此处流传。故流脉、堤岸诸语，于此当知含义。谓间声乃正确用语。此类处有文字书写者亦作“间河流通”，此为一词，第二字当合用，否则不能为正确用语。此处正为合用形态，如此为义应知。
Addhānamaggappaṭipanno hotīti addhānasaṅkhātaṃ maggaṃ paṭipanno hoti, dīghamagganti attho. Kasmā paṭipannoti? Taṃ divasaṃ kira bhagavā idaṃ addasa ‘‘mayi taṃ maggaṃ paṭipanne doṇo brāhmaṇo mama padacetiyāni passitvā padānupadiko hutvā mama nisinnaṭṭhānaṃ āgantvā pañhaṃ pucchissati. Athassāhaṃ ekaṃ saccadhammaṃ desessāmi . Brāhmaṇo tīṇi sāmaññaphalāni paṭivijjhitvā dvādasapadasahassaparimāṇaṃ doṇagajjitaṃ nāma vaṇṇaṃ vatvā mayi parinibbute sakalajambudīpe uppannaṃ mahākalahaṃ vūpasametvā dhātuyo bhājessatī’’ti. Iminā kāraṇena paṭipanno. Doṇopi sudaṃ brāhmaṇoti doṇo brāhmaṇopi tayo vede paguṇe katvā pañcasate māṇavake sippaṃ vācento taṃdivasaṃ pātova uṭṭhāya sarīrapaṭijagganaṃ katvā satagghanakaṃ nivāsetvā pañcasatagghanakaṃ ekaṃsavaragataṃ katvā āmuttayaññasutto rattavaṭṭikā upāhanā ārohitvā pañcasatamāṇavakaparivāro tameva maggaṃ paṭipajji. Taṃ sandhāyetaṃ vuttaṃ.
谓修行正道者，实为修习所称谓的正道，此正道即为长远之道。何谓修行者？据说当日世尊曾见一人，于世尊而言，此人修行此正道。世尊语：“有一名为多诺的婆罗门，曾亲见我诸舍利塔，恭敬礼拜，随我所在而来，遂请问我。我将为他宣说一法真理。此婆罗门深入三种出家果，誓愿将十二万余头骡马卖去，以供奉我涅槃之后，调伏整个贤劫洲内所生之大纷争，诸行者皆得安息。”由此因缘，此人与世尊所示之道相应。至于多诺婆罗门，曾断定三种出家果，执持五百名学童，年复一年，晨起身净，聚足结跏趺坐，立宿百余戒，种种束缚调伏身心，带领五百学童随其修道，故此谓其修习正道。此乃所述缘由。
Pādesūti pādehi akkantaṭṭhānesu. Cakkānīti lakkhaṇacakkāni. Kiṃ pana bhagavato gacchantassa akkantaṭṭhāne padaṃ paññāyatīti? Na paññāyati . Kasmā? Sukhumattā mahābalattā mahājanānuggahena ca. Buddhānañhi sukhumacchavitāya akkantaṭṭhānaṃ tūlapicuno patiṭṭhitaṭṭhānaṃ viya hoti, padavaḷañjo na paññāyati. Yathā ca balavato vātajavasindhavassa paduminipattepi akkantamattameva hoti, evaṃ mahābalatāya tathāgatena akkantaṭṭhānaṃ akkantamattameva hoti, na tattha padavaḷañjo paññāyati. Buddhānañca anupadaṃ mahājanakāyo gacchati, tassa satthu padavaḷañjaṃ disvā maddituṃ avisahantassa gamanavicchedo bhaveyya. Tasmā akkantaakkantaṭṭhāne yopi padavaḷañjo bhaveyya, so antaradhāyateva. Doṇo pana brāhmaṇo tathāgatassa adhiṭṭhānavasena passi. Bhagavā hi yassa padacetiyaṃ dassetukāmo hoti, taṃ ārabbha ‘‘asuko nāma passatū’’ti adhiṭṭhāti. Tasmā māgaṇḍiyabrāhmaṇo viya ayampi brāhmaṇo tathāgatassa adhiṭṭhānavasena addasa.
所谓“足”，指足所接触之处；“眼”者，指特征之眼。然佛陀往来之处，何以知为足所接触之处？此处不可知。何以故？因其微细莫测，且具大力且由众生助缘。佛陀如风吹浪，足所触处犹如衡杆所在，轻微难辨。就如强劲之风吹动莲处，尚觉其轻微触动，佛陀以大力故，足处之接触亦轻微难测，非可辨之缘。佛以及其众生伴随往来时，佛身之微小踪迹不可察觉，须断别众生观察，方得其相。故此处尽管有足所触，亦不可明察，谓之隐没者。唯多诺婆罗门因执着于佛陀意志，见佛立于足迹处，乃言：“吾欲见名为阿速者。”遂具足定力，故能见佛身。故此婆罗门似不洁之人，亦因佛之加持得以见佛。
Pāsādikanti pasādajanakaṃ. Itaraṃ tasseva vevacanaṃ. Uttamadamathasamathamanuppattanti ettha uttamadamatho nāma arahattamaggo, uttamasamatho nāma arahattamaggasamādhi, tadubhayaṃ pattanti attho . Dantanti nibbisevanaṃ. Guttanti gopitaṃ. Saṃyatindriyanti rakkhitindriyaṃ. Nāganti chandādīhi agacchanato, pahīnakilese puna anāgacchanato, āguṃ akaraṇato, balavantaṭṭhenāti catūhi kāraṇehi nāgaṃ.
所谓“可爱”，即令众生喜悦之义；“他语”指他人之言语。此为此处之释义。“最佳之静定与慧解脱”乃指阿拉汉道，及阿拉汉果之静定。两者并称即此义。“持戒”即为守护戒律；“守护根本”指护持根本感官。所谓“龙”者，指不受贪染之守护神。此龙由四因缘而成：因不由欲念而起，因离弃污垢，因不生新欲，因具有大力故。
Devo no bhavaṃ bhavissatīti ettha ‘‘devo no bhava’’nti ettāvatāpi pucchā niṭṭhitā bhaveyya, ayaṃ pana brāhmaṇo ‘‘anāgate mahesakkho eko devarājā bhavissatī’’ti anāgatavasena pucchāsabhāgeneva kathento evamāha. Bhagavāpissa pucchāsabhāgeneva kathento na kho ahaṃ, brāhmaṇa, devo bhavissāmīti āha. Esa nayo sabbattha. Āsavānanti kāmāsavādīnaṃ catunnaṃ. Pahīnāti bodhipallaṅke sabbaññutaññāṇādhigameneva pahīnā. Anupalitto lokenāti taṇhādiṭṭhilepānaṃ pahīnattā saṅkhāralokena anupalitto. Buddhoti catunnaṃ saccānaṃ buddhattā buddho iti maṃ dhārehi.
“天将在不来之际当尊立”为语境，此婆罗门问：“未来但当有一尊大天王。”是未来时之详细问答。乃谓：“我非，婆罗门，不与天同在。”此乃总理诸事之意。“烦恼”者，为欲等四烦恼；“断除”乃于菩提床上，证得无上全知全觉时，烦恼悉断。“未染”谓断除贪、渴等烦恼，故称为“未染之世间”；称“佛”为“四谛之觉者”，即自称为佛。
Yenāti yena āsavena. Devūpapatyassāti devūpapatti assa mayhaṃ bhaveyya. Vihaṅgamoti ākāsacaro gandhabbakāyikadevo. Viddhastāti vidhamitā. Vinaḷīkatāti vigatanaḷā vigatabandhanā katā. Vaggūti sundaraṃ. Toyena nupalippatīti udakato ratanamattaṃ accuggamma ṭhitaṃ saraṃ sobhayamānaṃ bhamaragaṇaṃ hāsayamānaṃ toyena na lippati. Tasmā buddhosmi brāhmaṇāti desanāpariyosāne tīṇi maggaphalāni pāpuṇitvā dvādasahi padasahassehi doṇagajjitaṃ nāma vaṇṇaṃ kathesi, tathāgate ca parinibbute jambudīpatale uppannaṃ mahākalahaṃ vūpasametvā dhātuyo bhājesīti.
“以何”为引导：谓“随何烦恼”。“天降生”谓天生于我处。“飞鸟”指空行之神、香身天神。“破坏”即断裂碎裂之意。“解除羁绊”即断除羁绊之义。“优美”指美丽之意。“因水不染”谓沾水而不染，犹如蜜蜂于晶莹清水上嬉戏，虽触水不受污秽。故谓我是佛，讲说完毕时，宣示已得三果，善根成熟。曾言十二万余骡马售出，以尽佛意。并述贤劫洲内生大纷争，已被调伏、诸行者得安息。
7. Aparihāniyasuttavaṇṇanā第七《不衰退经》注释
§37
37. Sattame nibbānasseva santiketi nibbānasantikeyeva carati. Sīle patiṭṭhitoti pātimokkhasīle patiṭṭhito. Evaṃvihārīti evaṃ viharanto. Ātāpīti ātāpena vīriyena samannāgato. Yogakkhemassāti catūhi yogehi khemassa nibbānassa. Pamāde bhayadassivāti pamādaṃ bhayato passanto.
三藏第七经云：“即在涅槃之近处行持。”守戒即以戒为立足，即《巴帝摩卡》戒为基础。所谓如是修行，即是如此安住。所谓“热诚”，即以热力与精进贯注。所谓“四禅那安乐”，指借此四入定而得护持涅槃功德。远离懈怠者，视因懈怠生惧怖而远离之意。
8. Patilīnasuttavaṇṇanā第八《隐退经》注释
§38
38. Aṭṭhame panuṇṇapaccekasaccoti ‘‘idameva dassanaṃ saccaṃ, idameva sacca’’nti evaṃ pāṭiekkaṃ gahitattā paccekasaṅkhātāni diṭṭhisaccāni panuṇṇāni nīhaṭāni pahīnāni assāti panuṇṇapaccekasacco. Samavayasaṭṭhesanoti ettha avayāti anūnā, saṭṭhāti vissaṭṭhā, sammā avayā saṭṭhā esanā assāti samavayasaṭṭhesano, sammā vissaṭṭhasabbaesanoti attho. Patilīnoti nilīno ekībhāvaṃ upagato. Puthusamaṇabrāhmaṇānanti bahūnaṃ samaṇabrāhmaṇānaṃ. Ettha ca samaṇāti pabbajjūpagatā, brāhmaṇāti bhovādino. Puthupaccekasaccānīti bahūni pāṭekkasaccāni. Nuṇṇānīti nīhaṭāni. Panuṇṇānīti suṭṭhu nīhaṭāni. Cattānīti vissaṭṭhāni. Vantānīti vamitāni. Muttānīti chinnabandhanāni katāni. Pahīnānīti pajahitāni. Paṭinissaṭṭhānīti yathā na puna cittaṃ ārohanti, evaṃ paṭinissajjitāni. Sabbānevetāni gahitagahaṇassa vissaṭṭhabhāvavevacanāni.
第38条 然而所谓圆满的独觉真谛，是指“此即是教法中所示现的真理，此即是真理”，如此片面执着地持守，谓之圆满独觉真谛。所谓圆满，乃指那些被称为独觉的真理已达完备，无有残缺，亦非失落，乃至断灭。所谓圆满独觉真谛，是指依此取义，有如合在一起的六十六。所谓合在一起的六十六，乃下限为六，较多者为六十六，正合于整齐的六十六；所谓整齐的六十六，是指正确的齐集、整体、完全之意。所谓整齐，亦即彻底、统一之义。所谓众多的沙门婆罗门，是指众多的沙门和婆罗门，沙门是指受具足出家仪轨之众，婆罗门指有地位的长者。所谓众多的独觉真谛，是指众多不同的独觉真理。所谓除灭的，是指已去除的。所谓圆满的，是指妥善已去除的。所谓六十六，是指六六个真理。所谓吐出者，是指如呕吐般捨除的。所谓解脱，是指了断所有束缚。所谓舍弃的，是指已弃离的。所谓重归无住者，是指心不再再升起至彼处，如此舍弃之义。综上，即是对所持真理整体完备性的详尽说明。
Kāmesanā pahīnā hotīti anāgāmimaggena pahīnā. Bhavesanā pana arahattamaggena pahīyati. ‘‘Brahmacariyaṃ esissāmi gavesissāmī’’ti evaṃ pavattajjhāsayasaṅkhātā brahmacariyesanāpi arahattamaggeneva paṭippassaddhiṃ vūpasamaṃ gacchati. Diṭṭhibrahmacariyesanā pana sotāpattimaggeneva paṭippasambhatīti veditabbā. Evaṃ kho, bhikkhaveti evaṃ catutthajjhānena passaddhakāyasaṅkhāro vūpasantaassāsapassāso nāma hoti. Asmimānoti asmīti uppajjanako navavidhamāno.
所谓欲界缠已去者，乃是说于不还来处道已断除。世间缠则因阿拉汉道而灭除。谓“我将修行梵行，将求究竟”，是依此生起恣意心态联系之梵行烦恼，亦同阿拉汉道一样渐入平静歇息。所谓见梵行缠，是指仅达到须陀洹果道的缠结。由此可知，比库们以第四禅定所得的，方称为安住于身心当下的平静，不生烦恼、不生焦虑。这称为对“我”之执着的生起，与九种新生烦恼相似。
Gāthāsu kāmesanā bhavesanāti etā dve esanā, brahmacariyesanā sahāti tāhiyeva saha brahmacariyesanāti tissopi etā. Idha ṭhatvā esanā paṭinissaṭṭhāti iminā padena saddhiṃ yojanā kātabbā. Iti saccaparāmāso, diṭṭhiṭṭhānā samussayāti ‘‘iti saccaṃ iti sacca’’nti gahaṇaparāmāso ca diṭṭhisaṅkhātāyeva diṭṭhiṭṭhānā ca ye samussitattā uggantvā ṭhitattā samussayāti vuccanti, te sabbepi. Idha ṭhatvā diṭṭhiṭṭhānā samūhatāti iminā padena saddhiṃ yojanā kātabbā. Kassa pana etā esanā paṭinissaṭṭhā, ete ca diṭṭhiṭṭhānā samūhatāti? Sabbarāgavirattassa taṇhākkhayavimuttino. Yo hi sabbarāgehipi viratto, taṇhākkhaye ca nibbāne pavattāya arahattaphalavimuttiyā samannāgato, etassa esanā paṭinissaṭṭhā, diṭṭhiṭṭhānā ca samūhatā . Sa ve santoti so evarūpo kilesasantatāya santo. Passaddhoti dvīhi kāyacittapassaddhīhi passaddho. Aparājitoti sabbakilese jinitvā ṭhitattā kenaci aparājito. Mānābhisamayāti mānassa pahānābhisamayena. Buddhoti cattāri saccāni bujjhitvā ṭhito. Iti imasmiṃ suttepi gāthāsupi khīṇāsavova kathitoti.
偈颂中“欲界缠与世间缠”为此两种缠，就如“梵行缠”也是三者之一。于此处，“缠”与“舍弃”应以此语对接。所谓真理执着、见所执着者，多以“此是真理，此是真理”之执持执着。所谓诸见所执着，以执着产生，因执着覆藏而兴起，故称为执着之相，无一例外。此处“诸见所执着”应以此语相接。那缠于者是谁？乃是断尽一切贪欲、断尽一切渴求得解脱者。凡断于一切贪欲，业已断渴求而临入涅槃，以阿拉汉果得此自在，此为“执持此缠”，诸见所执着均被覆藏。彼即为平静者，是如是断尽烦恼持续之平静。所谓“平静”，是指身心二者安宁。所谓“不败”，是指克服一切烦恼而稳定不动。所谓超越傲慢，是指断除傲慢。所谓“傲慢降伏”，是指彻底灭除傲慢。所谓佛，是指究明四圣谛而坚定不移。由此本经及偈颂，皆说明已除尽染的定境。
9. Ujjayasuttavaṇṇanā第九《伍阇耶经》注释
§39
39. Navame saṅghātaṃ āpajjantīti vadhaṃ maraṇaṃ āpajjanti. Niccadānanti salākabhattaṃ. Anukulayaññanti amhākaṃ pitūhi pitāmahehi dinnattā evaṃ kulānukulavasena yajitabbaṃ, dātabbanti attho. Assamedhantiādīsu assamettha medhantīti assamedho, dvīhi pariyaññehi yajitabbassa ekavīsatiyūpassa ṭhapetvā bhūmiñca purise ca avasesasabbavibhavadakkhiṇassa yaññassetaṃ adhivacanaṃ. Purisamettha medhantīti purisamedho, catūhi pariyaññehi yajitabbassa saddhiṃ bhūmiyā assamedhe vuttavibhavadakkhiṇassa yaññassetaṃ adhivacanaṃ. Sammamettha pāsantīti sammāpāso, divase divase sammaṃ khipitvā tassa patitokāse vediṃ katvā saṃhārimehi yūpādīhi sarassatinadiyā nimuggokāsato pabhuti paṭilomaṃ gacchantena yajitabbassa sabbayāgassetaṃ adhivacanaṃ. Vājamettha pivantīti vājapeyyaṃ, ekena pariyaññena sattarasahi pasūhi yajitabbassa beluvayūpassa sattarasakadakkhiṇassa yaññassetaṃ adhivacanaṃ. Natthi ettha aggaḷāti niraggaḷo. Navahi pariyaññehi yajitabbassa saddhiṃ bhūmiyā purisehi ca assamedhe vuttavibhavadakkhiṇassa sabbamedhapariyāyanāmassa assamedhavikappassetaṃ adhivacanaṃ. Mahārambhāti mahākiccā mahākaraṇīyā. Apica pāṇātipātasamārambhassa mahantatāyapi mahārambhāyeva. Na te honti mahapphalāti ettha niravasesatthe sāvasesarūpanaṃ kataṃ. Tasmā iṭṭhaphalena nipphalāva hontīti attho. Idañca pāṇātipātasamārambhameva sandhāya vuttaṃ. Yaṃ pana tattha antarantarā dānaṃ diyyati, taṃ iminā samārambhena upahatattā mahapphalaṃ na hoti, mandaphalaṃ hotīti attho. Haññareti haññanti. Yajanti anukulaṃ sadāti ye aññe anukulaṃ yajanti, pubbapurisehi yiṭṭhattā pacchimapurisāpi yajantīti attho. Seyyo hotīti visesova hoti. Na pāpiyoti pāpaṃ kiñci na hoti.
第39条 “第九，遭遇牺牲”，指遭受杀戮与死亡。所谓必赠，是指粟米之类的贡奉。所谓适合供养，是指必须依亲属，祖父父亲们适当准备并按家族礼仪奉献。所谓礼献，是指在祭祀场合中摆设两种供品，二十只供有礼器，依土地以及男所有的余粮与右手馈赠的分配而作祭祀用具，这即为“礼献”之称。所谓供奉土地的礼献，是指依四个菜肴进行祭祀，遵从土地上的男户余粮分配之礼献用具。所谓合宜系缚，是指祭祀当天每日适时以莲花枝条相连，打制祭灶，排列庆福，浸入河中如此祭祀，用以祈福。所谓饮用牛奶，是指以一套仪式用一百七十七只牲畜和祭祀礼仪的牛乳供养，此即礼仪名称。此处无所谓“残缺”的义。所谓以九种菜肴合奉，连同土地与男女户余粮祭祀之总祭品，即称作礼献的完整装置。所谓大事业，是指极其重大任务。即便是杀生的行为而言，也看为重大开始。但不谓为大利益，因为并未无剩余并且包含有剩余形式。故意即是以此开始，必录杀生始末。凡间间给予礼物，因其为开始而受难获得大利益，乃不能产生大利益，只有微小利益。所谓“损害”，是指消耗。所谓供奉亲善，是指那些奉献恰当的祭祀，且先辈喜爱后代也行之。所谓“更胜”，是指出众不同。无需谓为恶行。
10. Udāyisuttavaṇṇanā第十《伍答夷经》注释
§40
40. Dasame abhisaṅkhatanti rāsikataṃ. Nirārambhanti pāṇasamārambharahitaṃ. Yaññanti deyyadhammaṃ. Tañhi yajitabbattā yaññanti vuccati. Kālenāti yuttappattakālena. Upasaṃyantīti upagacchanti. Kulaṃ gatinti vaṭṭakulañceva vaṭṭagatiñca atikkantā. Yaññassakovidāti catubhūmakayaññe kusalā. Yaññeti pakatidāne. Saddheti matakadāne. Habyaṃ katvāti hunitabbaṃ deyyadhammaṃ upakappetvā. Sukhette brahmacārisūti brahmacārisaṅkhāte sukhettamhīti attho. Suppattanti suṭṭhu pattaṃ. Dakkhiṇeyyesu yaṃ katanti yaṃ dakkhiṇāya anucchavikesu upakappitaṃ, taṃ suhutaṃ suyiṭṭhaṃ suppattanti attho. Saddhoti buddhadhammasaṅghaguṇānaṃ saddahanatāya saddho. Muttena cetasāti vissaṭṭhena cittena. Imināssa muttacāgaṃ dīpetīti.
第40条 “第十，生起诸聚”，指群聚。所谓未开始，是指未出现杀生开始。所谓祭祀，是指供献神灵的供物。因供奉而称祭祀。所谓适时，是指合乎恰当时节。所谓前往，是指前去。所谓进入家族，乃指越过家族界限及成长轨迹。所谓善祭祀，是指熟悉四宫祭祀的善行。所谓祭祀，即是祭献各种祭品。所谓信仰，即为信佛法主僧等善义。所谓心解脱，是指以确切心念进行诸功德布施。本节即说明其心解脱布施义。
Cakkavaggo catuttho. · 轮品第四。