2. Adhikaraṇavaggo · 2. 诤事品复注
2. Adhikaraṇavaggavaṇṇanā2. 诤事品释
§11
11. Dutiyavaggassa paṭhame appaṭisaṅkhāne na kampatīti paṭisaṅkhānabalaṃ, upaparikkhanapaññāyetaṃ nāmaṃ. Vīriyasīsena satta bojjhaṅge bhāventassa uppannaṃ balaṃ bhāvanābalaṃ. Vīriyupatthambhena hi kusalabhāvanā balavatī thirā uppajjati, tathā uppannā balavatī kusalabhāvanā balavanto satta bojjhaṅgātipi vuccanti. Atthato vīriyasambojjhaṅgasīsena satta bojjhaṅgā honti. Vuttampi cetaṃ – ‘‘tattha katamaṃ bhāvanābalaṃ? Yā kusalānaṃ dhammānaṃ āsevanā bhāvanā bahulīkammaṃ, idaṃ vuccati bhāvanābalaṃ. Sattapi bojjhaṅgā bhāvanābala’’nti (dha. sa. 1361).
第二品第一节中所谓“不动摇”，称为“如实观察之力”，即观察之力量。由勇猛精进者修习七觉支而生起的力量，称为“修习力量”。因勇猛支持，善法之修习坚固稳定而生，故称修习力量。由此可知，七觉支根本即是勇猛觉支。经中亦有言：“何者为修习力量？即勤修善法广多者，是谓修习力量。七觉支即修习力量”〔大念处经语1361〕。
Akampiyaṭṭhenāti paṭipakkhehi akampanīyaṭṭhena. Durabhibhavanaṭṭhenāti durabhibhavanīyaṭṭhena. Anajjhomaddanaṭṭhenāti adhibhavitvā anavamaddanaṭṭhena. Etānīti etāni yathāvuttāni dvepi balāni. Etadaggaṃ nāgatanti ‘‘etadaggaṃ, bhikkhave, dvinnaṃ balānaṃ yadidaṃ bhāvanābala’’nti evamettha etadaggaṃ nāgatanti attho.
“不摇动之力”指修行对境不动摇，反之则为可摇动；“难持守之力”指难以持守，反之则难持守；“不退转之力”指尽管发生，仍不退转。此三种分别即是两种力量的分类。尊者奈迦牟尼告诫众比库：“两力中此为上等力量，即修习力量”。此处意指此为最高之意。
§12
12. Dutiye vivekaṃ nissitanti vivekanissitaṃ, yathā vā vivekavasena pavattaṃ jhānaṃ ‘‘vivekaja’’nti vuttaṃ, evaṃ vivekavasena pavatto satisambojjhaṅgo ‘‘vivekanissito’’ti daṭṭhabbo. Nissayaṭṭho ca vipassanāmaggānaṃ vasena maggaphalānaṃ veditabbo, asatipi vā pubbāparabhāve ‘‘paṭiccasamuppādo’’ti ettha paccayena samuppādanaṃ viya avinābhāvidhammabyāpārā nissayanabhāvanā sambhavantīti. ‘‘Tadaṅgasamucchedanissaraṇavivekanissita’’nti vatvā paṭippassaddhivivekanissitassa avacanaṃ ‘‘satisambojjhaṅgaṃ bhāvetī’’tiādinā idha bhāvetabbānaṃ sambojjhaṅgānaṃ vuttattā. Bhāvitabojjhaṅgassa hi sacchikātabbā balabojjhaṅgā, tesaṃ kiccaṃ paṭippassaddhiviveko. Ajjhāsayatoti ‘‘nibbānaṃ sacchikarissāmī’’ti pavattaajjhāsayato. Yadipi hi vipassanākkhaṇe saṅkhārārammaṇaṃ cittaṃ, saṅkhāresu pana ādīnavaṃ disvā tappaṭipakkhe nibbāne ninnatāya ajjhāsayato nissaraṇavivekanissito hoti uṇhābhibhūtassa puggalassa sītaninnacittatā viya.
十二.“第二”为依止孤寂，即以孤寂为依止。如禅定中因孤寂至于静止，称为“孤寂出”。同样由孤寂发起之正念觉支，称为“依孤寂”。而依止正见等，观察诸法之道，能了知道果者，称为“依止”。在无始无明之前，缘起正在发生，如同依缘而生的作用，这里所说就是依止观法不间断而修习。修持诸觉支见得其真，即为觉支之力，其作用即是正明观察。若明惑见之本意，即“证得涅槃”。虽观法时心住于行，使觉慧不迷失，但见行中有苦恶，则依正念宁静、依止灭尽以入涅槃，令久困者心清凉肃静，如凉风洗心者。
‘‘Pañcavidhavivekanissitampīti eke’’ti vatvā tattha yathāvuttavivekattayato aññaṃ vivekadvayaṃ uddharitvā dassetuṃ ‘‘te hī’’tiādi vuttaṃ. Tattha jhānakkhaṇe tāva kiccato vikkhambhanavivekanissitaṃ, vipassanākkhaṇe ajjhāsayato paṭippassaddhivivekanissitaṃ bhāvetīti vattabbaṃ ‘‘evāhaṃ anuttaraṃ vimokkhaṃ upasampajja viharissāmī’’ti tattha ninnajjhāsayatāya. Tenāha ‘‘tasmā tesaṃ matenā’’tiādi. Heṭṭhā kasiṇajjhānaggahaṇena āruppānampi gahaṇaṃ daṭṭhabbaṃ, tasmā ‘‘etesaṃ jhānāna’’nti imināpi tesaṃ saṅgaho veditabbo. Yasmā pahānavinayo viya virāganirodhāpi idhādhippetavivekena atthato nibbisiṭṭhā, tasmā vuttaṃ ‘‘esa nayo virāganissitantiādīsū’’ti. Tenāha ‘‘vivekatthā eva hi virāgādayo’’ti.
“五种孤寂依”即指禅法视作五种孤寂依止。如说“一者”，其时依止某种孤寂，次举他种以彰显两种孤寂，称为“附属孤寂”等。禅定时，为了达成，应当依止“分离事物之孤寂”，观禅是“修炼孤寂之正念觉支”，观法则依止“修持孤寂”。经中言：“我将入无上解脱而住”，当时心境下垂而无欲。特言禅定持器及无色定之执着，称为“定为”，故又有“定舍斩断”的说法。故云“此乃因为舍离由此孤寂起”。因此说“孤寂即为舍离之因”，能达此者即为断除其烦恼。
Vossagga-saddo pariccāgattho pakkhandanattho cāti vossaggassa duvidhatā vuttā. Vossajjanañhi pahānaṃ vissaṭṭhabhāvena nirodhanapakkhandanampi ca . Tasmā vipassanākkhaṇe tadaṅgavasena maggakkhaṇe samucchedavasena paṭipakkhassa pahānaṃ vossaggo, tathā vipassanākkhaṇe tanninnabhāvena, maggakkhaṇe ārammaṇakaraṇena vissaṭṭhasabhāvatā vossaggoti veditabbaṃ. Tenevāha ‘‘tattha pariccāgavossaggo’’tiādi. Ayaṃ satisambojjhaṅgoti ayaṃ missakavasena vutto satisambojjhaṅgo. Yathāvuttena pakārenāti tadaṅgappahānasamucchedappahānappakārena tanninnatadārammaṇappakārena ca. Pubbe vossaggavacanasseva atthassa vuttattā āha ‘‘sakalena vacanenā’’ti. Pariṇamantanti vipassanākkhaṇe tadaṅgatanninnappakārena pariṇamantaṃ. Pariṇatanti maggakkhaṇe samucchedatadārammaṇappakārena pariṇataṃ. Pariṇāmo nāma idha paripākoti āha ‘‘paripaccantaṃ paripakkañcā’’ti. Paripāko ca āsevanalābhena laddhasāmatthiyassa kilese pariccajituṃ nibbānaṃ pakkhandituṃ tikkhavisadabhāvo. Tenāha ‘‘ayañhī’’tiādi. Esa nayoti yvāyaṃ nayo ‘‘vivekanissita’’ntiādinā satisambojjhaṅge vutto, sesesu dhammavicayasambojjhaṅgādīsupi eseva nayo, evaṃ tattha netabbanti attho.
“舍”之词义含有两种：一为抛弃，一为断除。抛弃是放弃，不执著；断除是彻底消灭、摒弃故障。故观法时对应禅法断灭时，是“弃去”；禅法时对应观法依止，则是“断”。由此可知正念觉支之“舍”是双重义：有“舍除”兼“摒弃”两义，依止正念之解释。由前文舍除辞令明白，可知意指“整体舍弃”。转变之意为观法时舍弃念灭，禅法时断灭摧毁。名为成熟即完全圆满，谓“全然成熟”。成熟即是正依止，成就除垢，胜解断行，得以证涅槃，故有“此乃”等词。此“导向”即依止孤寂正念觉支之说，同时此义不可推广到其他觉支故。
‘‘Vivekanissita’’ntiādīsu labbhamānamatthaṃ sāmaññato dassetvā idāni idhādhippetamatthaṃ dassento ‘‘idha panā’’tiādimāha. Tattha sabbasaṅkhatehīti sabbehi paccayasamuppannadhammehi. Sabbesanti saṅkhatadhammānaṃ. Vivekaṃ ārammaṇaṃ katvāti nibbānasaṅkhātaṃ vivekaṃ ārammaṇaṃ katvā. Tañca khoti tadeva satisambojjhaṅgaṃ.
“依孤寂”诸义为普遍约指，现此处说明今文意，如上所言。所谓约指，乃谓一切依因缘而生之法。称为“诸有缘起法”。依孤寂即以孤寂观察所有对象，孤寂是涅槃之名。此即是正念觉支。
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13. Tatiye cittekaggatthāyāti cittasamādhānatthāya, diṭṭhadhamme sukhavihārāyāti attho. Cittekaggatāsīsena hi diṭṭhadhammasukhavihāro vutto. Sukkhavipassakakhīṇāsavānaṃ vasena hetaṃ vuttaṃ. Te hi samāpajjitvā ‘‘ekaggacittā sukhaṃ divasaṃ viharissāmā’’ti icceva kasiṇaparikammaṃ katvā aṭṭha samāpattiyo nibbattenti. Vipassanāpādakatthāyātiādīsu pana sekkhaputhujjanā ‘‘samāpattito vuṭṭhāya samāhitena cittena vipassāmā’’ti nibbattentā vipassanāpādakatthāya bhāventi.
第三，称为“念集中”的目的是为了心的集中，以此心的专注而达至所见法上的安乐栖居。念集中者即心的专注，故称为所见法安乐栖居。此安乐安住是对已断除执伪见之人所说的缘由。彼等入定时发愿说：“我将以专注心安然度过这快乐的一日。”依此愿念，他们修习遍相器境，共生起八种禅那。至于为了观慧修习之初禅等，则说在入定时起立，持专注心进行内观，称之为观慧之初禅阶段。
Ye pana aṭṭha samāpattiyo nibbattetvā abhiññāpādakajjhānaṃ samāpajjitvā samāpattito vuṭṭhāya ‘‘ekopi hutvā bahudhā hotī’’ti (dī. ni. 1.238; ma. ni. 1.147; saṃ. ni. 2.70; 5.834, 842) vuttanayā abhiññāyo patthentā nibbattenti, te abhiññāpādakatthāya bhāventi. Ye aṭṭha samāpattiyo nibbattetvā nirodhasamāpattiṃ samāpajjitvā ‘‘sattāhaṃ acittā hutvā diṭṭheva dhamme nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā’’ti nibbattenti, te nirodhapādakatthāya bhāventi. Ye pana aṭṭha samāpattiyo nibbattetvā ‘‘aparihīnajjhānā brahmaloke uppajjissāmā’’ti nibbattenti, te bhavavisesatthāya bhāventi.
凡生起八种禅那后，进入神通修习禅那，出定时有言“虽唯有一，然多种现起”（此义见迪那耆尼、摩那耆尼、三藏尼等传记），谓此时发生神通，因此称为具神通之禅那。又生起八种禅那后，入无余灭定，出定时有愿言：“我将断尽身心七日，亦于现行法中，证得灭度涅槃安乐。”此称旨在无余灭定阶段。此外，生起八禅那后，有愿言：“我将成无贪欲禅那，生梵天界。”此时修习目的是为特别生死起止。
Yuttaṃ tāva cittekaggatāya bhavavisesatthatā viya vipassanāpādakatthatāpi catukkajjhānasādhāraṇāti tesaṃ vasena ‘‘cattāri jhānānī’’ti vacanaṃ, abhiññāpādakatthatā pana nirodhapādakatthatā ca catutthasseva jhānassa āveṇikā, sā kathaṃ catukkajjhānasādhāraṇā vuttāti? Paramparādhiṭṭhānabhāvato. Padaṭṭhānapadaṭṭhānampi hi padaṭṭhānanti vuccati kāraṇakāraṇanti yathā ‘‘tiṇehi bhattaṃ siddha’’nti.
诚然，念集中禅那虽有生死特别之意，观慧禅那亦同，此谓四禅共通。故常言“四禅”一词。然具神通之禅那与无余灭定禅那亦属第四禅且异体，为何又称共通四禅？此为传统称法。部首辞亦谓“部首”，为因果关系，譬如“稻穗三种成就”，如是。
§14
14. Catutthe sasakassa uppatanaṃ viya hotīti pathavijigucchanasasakassa uppatanaṃ viya hoti. Tatthāyaṃ atthasallāpikā upamā – pathavī kira sasakaṃ āha – ‘‘he sasakā’’ti. Sasako āha – ‘‘ko eso’’ti. Kasmā mameva upari sabbairiyāpathe kappento uccārapassāvaṃ karonto maṃ na jānāsīti? Suṭṭhu tayā ahaṃ diṭṭho, mayā akkantaṭṭhānañhi aṅgulaggehi phuṭṭhaṭṭhānaṃ viya hoti, vissaṭṭhaudakaṃ appamattakaṃ, karīsaṃ kaṭakaphalamattaṃ, hatthiassādīhi pana akkantaṭṭhānampi mahantaṃ, passāvopi nesaṃ ghaṭamatto, uccāropi pacchimatto hoti, alaṃ mayhaṃ tayāti uppatitvā aññasmiṃ ṭhāne patito. Tato naṃ pathavī āha – ‘‘aho dūraṃ gatopi nanu mayhaṃyeva upari patitosī’’ti? So puna taṃ jigucchanto uppatitvā aññattha patito. Evaṃ vassasahassampi uppatitvā uppatitvā patamāno sasako neva pathaviyā antaṃ pāpuṇituṃ sakkoti. Na koṭinti na pubbakoṭiṃ. Itaresanti vipañcitaññuneyyapadaparamānaṃ.
“四”犹如草丛之草苞破裂之状。此譬喻在《义论》中以地喻树，说有位树曰“草丛”。众草曰：“嗨，草丛！”草丛问：“何人？”众草答：“何故你乃居我之上，种种骚扰我而令我不知？”树言：“我见得甚妙，如同手指触地之处，伞盖虽小，象征大树，视野在其上。你虽高至，终究于我下倒。”树又问地：“难道你非吾之下而倒乎？”地答：“虽远，实倒于汝之上。”草丛羞惭起倒复倒，终未达地极。此喻示长年累月生灭流转，众生如草丛，终不得大地终极。无前无后，唯传播凡夫愚痴见解。
§15
15. Pañcame samathehi adhikarīyati vūpasammatīti adhikaraṇaṃ, aṭṭhārasa bhedakaravatthūni nissāya uppanno vivādoyeva vivādādhikaraṇaṃ. ‘‘Idha bhikkhū bhikkhuṃ anuvadanti sīlavipattiyā vā’’tiādinā (cūḷava. 215) catasso vipattiyo nissāya uppanno anuvādoyeva anuvādādhikaraṇaṃ. Pañcapi āpattikkhandhā āpattādhikaraṇaṃ. ‘‘Sattapi āpattikkhandhā āpattādhikaraṇa’’nti (cūḷava. 215) vacanato āpattiyeva āpattādhikaraṇaṃ. ‘‘Yā saṅghassa kiccayatā karaṇīyatā apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakamma’’nti (cūḷava. 215) evamāgataṃ catubbidhaṃ saṅghakiccaṃ kiccādhikaraṇanti veditabbaṃ. Sesamettha uttānameva.
第五，止法以停止辩论为目的，止法缘由为十八种争论事件的发生，争论起因是因止诤法务。止诤意义包含四种止诤，即有比库称他比库违犯戒律，依此起诉。五种非法是犯戒之事。七种非法为非法共犯。又以“僧团应当作之事”为基准分类僧团事务为四种，应当了解其法务性质，此处以名称列举即是最高纲领。
§16
16. Chaṭṭhe apākaṭanāmoti ‘‘selo, kūṭadanto’’tiādinā anabhiññāto. Yena vā kāraṇenāti hetumhi idaṃ karaṇavacanaṃ. Hetuattho hi kiriyākāraṇaṃ, na karaṇaṃ viya kiriyattho, tasmā nānappakāraguṇavisesādhigamatthā idha upasaṅkamanakiriyāti ‘‘annena vasati, ajjhenena vasatī’’tiādīsu viya hetuatthamevetaṃ karaṇavacanaṃ yuttaṃ, na karaṇatthaṃ tassa ayujjamānattāti vuttaṃ ‘‘yena vā kāraṇenā’’ti. Avibhāgato satataṃ pavattitaniratisayasāduvipulāmatarasasaddhammaphalatāya sāduphalaniccaphalitamahārukkhena bhagavā upamito. Sāduphalūpabhogādhippāyaggahaṇeneva hi rukkhassa sāduphalatā gahitāti. Upasaṅkamīti upasaṅkanto. Sampattakāmatāya hi kiñci ṭhānaṃ gacchanto taṃtaṃpadesātikkamanena upasaṅkami, upasaṅkantoti ca vattabbataṃ labhati. Tenāha ‘‘gatoti vuttaṃ hotī’’ti, upagatoti attho. Upasaṅkamitvāti pubbakālakiriyāniddesoti āha ‘‘upasaṅkamanapariyosānadīpana’’nti. Tatoti yaṃ ṭhānaṃ patto ‘‘upasaṅkamī’’ti vutto, tato upagataṭṭhānato.
第六，缘名为“上前”的词语，如“树脂、堆牙”等，皆谓不明白真理者言。以缘故言语为因，“因”为行为之因，不等同“为”之行为对象，故此处用“由因故”，非单以行为名之，别有其义。《佛法论》中以果实成熟、纷繁鲜美而进一步比喻，佛以果实鲜美来诠释功德之果成熟。上前即为行至某处。因修习求证欲至某处，即上前而至。故谓“已行”的意思。至于“上前修行”之说，是指此前的行为不断直到圆满，称为开示“上前修行”，即达所至之地。
Yathā khamanīyādīni pucchantoti yathā bhagavā ‘‘kacci te, brāhmaṇa, khamanīyaṃ, kacci yāpanīya’’ntiādinā khamanīyādīni pucchanto tena brāhmaṇena saddhiṃ samappavattamodo ahosi pubbabhāsitāya, evaṃ sopi brāhmaṇo tadanukaraṇena bhagavatā saddhiṃ samappavattamodo ahosīti yojanā. Taṃ pana samappavattamodataṃ upamāya dassetuṃ ‘‘sītodakaṃ viyā’’tiādi vuttaṃ. Tattha sammoditanti saṃsanditaṃ. Ekībhāvanti sammodanakiriyāya samānataṃ. Khamanīyanti ‘‘idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ dukkhabahulatāya sabhāvato dussahaṃ, kacci khamituṃ sakkuṇeyya’’nti pucchati. Yāpanīyanti āhārādippaṭibaddhavuttikaṃ cirappabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ. Sīsarogādiābādhābhāvena kacci appābādhaṃ. Dukkhajīvikābhāvena kacci appātaṅkaṃ. Taṃtaṃkiccakaraṇe uṭṭhānasukhatāya kacci lahuṭṭhānaṃ. Tadanurūpabalayogato kacci balaṃ. Sukhavihārasambhavena kacci phāsuvihāro atthīti sabbattha kacci-saddaṃ yojetvā attho veditabbo.
譬如问及“什么是可容忍之事”等，正如世尊曾问婆罗门说:“婆罗门啊，何者可容忍？何者可维持？”诸如此类，以此起问，婆罗门心中产生了同感喜悦，因先前所说，依此因缘同心欢喜。对此同样做法，婆罗门与佛陀心生同感喜悦，此为方便。欲以此同感喜悦作比喻，故说“冷水疗法”之语。在此，“同感喜悦”意指合一、契合、和合，到达同一境地。所谓“可容忍”，谓此方圆四面九门、承载肉体之苦多难，依其本性甚为不易，能否容忍？所谓“可维持”，乃指以饮食等为基础，紧缚于久远经年之维持，能否维系？头疾等病痛是否几乎无碍？以苦命维生是否无大忧患？为诸种活动而起身活动是否轻松？乃至依此情况所能汇集的力量是否充足？住于安乐之境是否符合利益？故此处皆以“可……”问答语组，合成意味，理应依诸文字推知其义。
Balappattā pīti pītiyeva. Taruṇapīti pāmojjaṃ. Sammodaṃ janeti karotīti sammodanīkaṃ, tadeva sammodanīyaṃ. Sammoditabbato sammodanīyanti imaṃ pana atthaṃ dassetuṃ ‘‘sammodituṃ yuttabhāvato’’ti āha. Saritabbabhāvatoti anussaritabbabhāvato. ‘‘Saraṇīya’’nti vattabbe dīghaṃ katvā ‘‘sāraṇīya’’nti vuttaṃ. Suyyamānasukhatoti āpāthagatamadhurataṃ āha, anussariyamānasukhatoti vimaddaramaṇīyataṃ. Byañjanaparisuddhatāyāti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyamāha. Atthaparisuddhatāyāti atthassa nirupakkilesataṃ. Anekehi pariyāyehīti anekehi kāraṇehi.
“力的所得”名为“喜乐”，年轻之喜乐即为欢喜。此欢喜产生愉悦称之为“欢欣生起”，又称“令人欢欣之事”，此即应当生欢欣之义。所谓“应当欢欣”是指应当显现此义为“生欢欣的合适状态”。“应当回忆”即为应当念诵回忆之义。将“可依顺”之音节取长留短，断成“可依顺”（saraṇīya）而称之“顺行”，即为如此说法。所谓“守持自身安乐”指的是从苦境中逐渐去除甜美之义，“应当回忆自身安乐”，即是去躁、去邪、去迷惑之安稳。以音韵清净为依凭，说明此话语巧妙精致。所谓“义清净”是指意义无杂质无污垢。以诸种解释缘由，亦即多种原因成此理义。
Atidūraaccāsannappaṭikkhepena nātidūraṃ naccāsannaṃ nāma gahitaṃ, taṃ pana avakaṃsato ubhinnaṃ pasāritahatthāsaṅghaṭṭanena daṭṭhabbaṃ. Gīvaṃ pasāretvāti gīvaṃ parivaṭṭanavasena pasāretvā.
“极远亲近之观”不应理解为“远而不近”，又不应理解为“近而不远”，此名为“非近非远”。但应见其两面张开手臂作扩展之合掌态势。所谓“伸展舌头”，意指绕舌以回旋之貌作伸展。
Etadavocāti etaṃ ‘‘ko nu kho, bhante, hetū’’tiādipucchāvacanaṃ avoca. Teneva ‘‘etadavocā’’ti padaṃ uddharitvā duvidhā hi pucchātiādinā pucchāvibhāgaṃ dasseti. Tattha agāre niyutto agāriko, tassa pucchā agārikapucchā. Agārikato añño anagāriko pabbajjūpagato, tassa pucchā anagārikapucchā. Kiñcāpi aññattha ‘‘janako hetu, paggāhako paccayo. Asādhāraṇo hetu, sādhāraṇo paccayo. Sabhāgo hetu, asabhāgo paccayo. Pubbakāliko hetu, sahapavatto paccayo’’tiādinā hetupaccayā vibhajja vuccanti. Idha pana ‘‘cattāro kho, bhikkhave, mahābhūtā hetu cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāyā’’tiādīsu (ma. ni. 3.86) viya hetupaccayasaddā samānatthāti dassento ‘‘ubhayampetaṃ kāraṇavevacanamevā’’ti āha. Visamacariyāti bhāvanapuṃsakaniddeso.
此语谓“这个，尊者，是什么因缘？”等问句。取其“这个说法”，藉两种问法等示范问句之分类。其中居家修行者为“居家者问”，已离家远出者为“出家者问”。此外，还有别处“因缘与条件”分门析类说，如“因乃生因，缘乃从缘，非特殊因，乃通因，合因，非合因，先时因，联带因”等例。又如“大部经中，‘诸大元素之因，诸大元素之缘，为形蕴之生起’”，此语示“因缘”之同义，即二者为“因缘复合之义”。“奇异事”指引导修学之善知识。
Abhikkantāti atikkantā, vigatāti atthoti āha ‘‘khaye dissatī’’ti. Tathā hi ‘‘nikkhanto paṭhamo yāmo’’ti upari vuttaṃ. Abhikkantataroti ativiya kantataro manoramo, tādiso ca sundaro bhaddako nāma hotīti āha ‘‘sundare dissatī’’ti. Koti devanāgayakkhagandhabbādīsu ko katamo? Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. Yasasāti iminā edisena parivārena paricchedena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena abhirūpena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti dasa disā pabhāsento, cando viya sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe.
“超越”意谓超过去，消除存在；“消除”即灭尽之意。故云“被废弃时显见”。如“第一时段之离出”所述。所谓“此外超越更甚”，意指甚为舒适，较之更甚之超越者，犹美妙且吉祥，云“显现美妙”。十方诸天、夜叉、神香、妙味众中谁最殊胜？答曰“我也如此”。所谓“足”即足部。所谓“神通”即此种神通目力。所谓“光辉”意指环绕身色，灿然可见。所谓“超越”意指极致迷人之美。所谓“色彩”比拟为光辉烂然如锦绣肉体颜色。说一切诸物尽皆放光，十方明处皆发亮，仿如月光太阳合一发单一光芒，作诗句以说明义理。所谓“极美色”意为极致美丽形状与属性。
‘‘Coro, coro; sappo, sappo’’tiādīsu bhaye āmeḍitaṃ. ‘‘Vijjha, vijjha; pahara, paharā’’tiādīsu kodhe. ‘‘Sādhu, sādhū’’tiādīsu (ma. ni. 327.saṃ. ni. 2.127; 3.35; 5.1085) pasaṃsāyaṃ. ‘‘Gaccha, gaccha; lunāhi, lunāhī’’tiādīsu turite. ‘‘Āgaccha, āgacchā’’tiādīsu kotūhale. ‘‘Buddho, buddhoti cintento’’tiādīsu (bu. vaṃ. 2.44) acchare. ‘‘Abhikkamathāyasmanto, abhikkamathāyasmanto’’tiādīsu hāse. ‘‘Kahaṃ ekaputtaka, kahaṃ ekaputtakā’’tiādīsu (ma. ni. 2.353; saṃ. ni. 2.63) soke. ‘‘Aho sukhaṃ, aho sukha’’ntiādīsu (udā. 20; dī. ni. 3.305; cūḷava. 332) pasāde. Ca-saddo avuttasamuccayatto. Tena garahāasammānādīnaṃ saṅgaho daṭṭhabbo. Tattha ‘‘pāpo, pāpo’’tiādīsu garahāyaṃ. ‘‘Abhirūpaka, abhirūpakā’’tiādīsu asammāne daṭṭhabbaṃ.
针对恐怖语如“贼，贼”“蛇，蛇”等而起的惊怖声。针对怒火语如“猎杀、猎杀”等怒吼声。针对赞叹语如“善哉，善哉”的欢喜声。针对催促语如“去吧，去吧；请快施行”的急促声。针对召唤语如“来吧，来吧”的急切声。针对反思语如“觉者，觉者”的思量声。针对欢笑语如“尊者们欢笑”的语声。针对悲叹语如“孩子何处去，孩子何处？”的哭泣声。针对安心语如“啊，何等安乐，何等安乐”的宽慰声。各种语音合在一起。如是语集便续说其附带的嫌弃、赞美、不敬等多种心情反应。由此易见，诸如“恶语、恶话”等皆具特定含义，诸词汇“美语”等亦彰显相应不敬等状态。
Nayidaṃ āmeḍitavasena dvikkhattuṃ vuttaṃ, atha kho atthadvayavasenāti dassento ‘‘atha vā’’tiādimāha. ‘‘Abhikkanta’’nti vacanaṃ apekkhitvā napuṃsakavasena vuttaṃ, taṃ pana bhagavato vacanaṃ dhammassa desanāti katvā tathā vuttaṃ ‘‘bhoto gotamassa dhammadesanā’’ti. Dutiyapadepi eseva nayo. Dosanāsanatoti rāgādikilesavidhamanato. Guṇādhigamanatoti sīlādiguṇānaṃ sampāpanato. Ye guṇe desanā adhigameti, tesu padhānabhūte tāva dassetuṃ ‘‘saddhājananato paññājananato’’ti vuttaṃ. Saddhāpamukhā hi lokiyā guṇā, paññāpamukhā lokuttarā .
此处讲说并非双重反复，而是从意义的两重层面解释，故开头谓“或曰”等。所谓“纯正”，“纯正”一语根据上下文解读为非男性意义所说，此处乃是世尊所宣说之法，即称“这是尔等果德玛所说法”。第二句亦复如是。所谓“灭除烦恼”，是指断除贪欲等烦恼杂染；所谓“成就善法”，是指完成诸如戒律等德业。诸善法中尤应突出说明“信”的利益及“慧”的利益。正信者属世间善法，慧者属世间出世间善法。
Sīlādiatthasampattiyā sātthato, sabhāvaniruttisampattiyā sabyañjanato. Suviññeyyasaddappayogatāya uttānapadato, saṇhasukhumabhāvena duviññeyyatthatāya gambhīratthato. Siniddhamudumadhurasaddappayogatāya kaṇṇasukhato, vipulavisuddhapemanīyatthatāya hadayaṅgamato. Mānātimānavidhamanena anattukkaṃsanato, thambhasārambhanimmaddanena aparavambhanato. Hitādhippāyappavattiyā paresaṃ rāgapariḷāhādivūpasamanena karuṇāsītalato, kilesandhakāravidhamanena paññāvadātato. Karavīkarutamañjutāya āpātharamaṇīyato, pubbāparāviruddhasuvisuddhatthatāya vimaddakkhamato. Āpātharamaṇīyatāya evaṃ suyyamānasukhato, vimaddakkhamatāya hitajjhāsayappavattitatāya ca vīmaṃsiyamānahitato. Evamādīhīti ādi-saddena saṃsāracakkanivattanato, saddhammacakkappavattanato, micchāvādavigamanato, sammāvādapatiṭṭhāpanato, akusalamūlasamuddharaṇato, kusalamūlasaṃropanato, apāyadvārapidhānato, saggamokkhadvāravivaraṇato, pariyuṭṭhānavūpasamanato, anusayasamugghātanatoti evamādīnaṃ saṅgaho daṭṭhabbo.
以戒为基础使意涵圆满，以清净说法令语句圆满。为使语句易于理解，采用规范纯正的词语，用细致和谐的表达体现深刻含义。音声清甜柔和悦耳，令人心情愉悦，彰显宽广而清净的心境。以超越人我分别的无我观念为基，适当缓和其威严以避免压迫感。以利益众生为根本目标，消除他者贪嗔等烦恼，显现智慧如冷冽般清凉。言辞纯美可爱，条理清晰且彼此不违。因其如此安乐悦心，兼具条理与利益，为审察所宜。对此要旨总结即为轮回之传转、正法之弘传、断除邪见、建立正论、拔除恶根、建立善根、关闭地狱之门、开放天人及涅槃之门、清除染污烦恼、断除潜流之意。目睹如此言句的汇集，可知其意义宏大。
Adhomukhaṭṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhajātaṃ. Uparimukhanti uddhaṃmukhaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. Hatthe gahetvāti ‘‘puratthābhimukho uttarābhimukho vā gacchā’’tiādīni avatvā hatthe gahetvā ‘‘nissandehaṃ esa maggo, evaṃ gaccheyyā’’ti vadeyya. Kāḷapakkhacātuddasīti kāḷapakkhe cātuddasī.
“Adhomukhaṭṭhāpitanti”谓某物被置于下方之处。所谓“下方生者”，即指正位于集会之下方之处。所谓“上方者”是指朝上方。所谓“打开”，谓展开之意。谓“执手”，意谓 “前方面朝、或后方面朝行进”，说完诸如此类话语后执手而说：“无疑这条道正是此般行进之道”，以示说明。所谓“黑月十四”，即指黑月之十四日。
Nikkujjitaṃ ādheyyassa anādhārabhūtaṃ bhājanaṃ ādhārabhāvāpādanavasena ukkujjeyya. Heṭṭhāmukhajātatāya saddhammavimukhaṃ, adhomukhaṭhapitatāya asaddhamme patitanti evaṃ padadvayaṃ yathārahaṃ yojetabbaṃ, na yathāsaṅkhyaṃ. Kāmaṃ kāmacchandādayopi paṭicchādakā nīvaraṇabhāvato, micchādiṭṭhi pana savisesaṃ paṭicchādikā satte micchābhinivesanavasenāti āha ‘‘micchādiṭṭhigahanapaṭicchanna’’nti. Tenāha bhagavā ‘‘micchādiṭṭhiparamāhaṃ, bhikkhave, vajjaṃ vadāmī’’ti (a. ni. 1.310). Sabbo apāyagāmimaggo kummaggo ‘‘kucchito maggo’’ti katvā. Sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggo. Teneva hi tadubhayappaṭipakkhataṃ sandhāya ‘‘saggamokkhamaggaṃ āvikarontenā’’ti vuttaṃ. Sappiādisannissayo padīpo na tathā ujjalo, yathā telasannissayoti telapajjotaggahaṇaṃ.Etehi pariyāyehīti etehi nikkujjitukkujjanappaṭicchannavivaraṇādiupamopamitabbākārehi.
沾染低垢及无托之饮食易于引起不安。因下方产生，故排斥正法；因被置于下方，故堕入非正法。此二词应据实相妥当组合，不应随意搭配。欲爱等皆因遮蔽烦恼故遮蔽，邪见尤为主要遮蔽，故以“遮蔽邪见深厚”为说。世尊曾说：“我谓邪见为极恶”，且称此道为“不正道”，因与正见等正法相对立，称其为八种邪道。正见等八正法之正不得偏，邪见等八邪法亦不得偏。故此双重对立下，有说“应当破坏一切因缘而建立通向涅槃之道”。灯光须依基物，非凭灯明自身，如同油灯依油光燃烧。此等比方，应以去污、去蕴、去遮蔽、揭示相续等变化之面呈现。
Pasannakāranti pasannehi kātabbaṃ sakkāraṃ. Saraṇanti paṭisaraṇaṃ. Tenāha ‘‘parāyaṇa’’nti. Parāyaṇabhāvo ca anatthanisedhanena atthasampaṭipādanena ca hotīti āha ‘‘aghassa, tātā, hitassa ca vidhātā’’ti. Aghassāti dukkhatoti vadanti, pāpatoti pana attho yutto. Nissakke cetaṃ sāmivacanaṃ. Ettha ca nāyaṃ gami-saddo nī-saddādayo viya dvikammako, tasmā yathā ‘‘ajaṃ gāmaṃ netī’’ti vuccati, evaṃ ‘‘bhagavantaṃ saraṇaṃ gacchāmī’’ti vattuṃ na sakkā. ‘‘Saraṇanti gacchāmī’’ti pana vattabbaṃ. Iti-saddo cettha luttaniddiṭṭho. Tassa cāyamattho – gamanañca tadadhippāyena bhajanaṃ jānanaṃ vāti dassento ‘‘iti iminā adhippāyenā’’tiādimāha. Tattha bhajāmītiādīsu purimassa purimassa pacchimaṃ pacchimaṃ atthavacanaṃ. Bhajanaṃ vā saraṇādhippāyena upasaṅkamanaṃ. Sevanaṃ santikāvacaratā. Payirupāsanaṃ vattappaṭivattakaraṇena upaṭṭhānanti evaṃ sabbathāpi anaññasaraṇataṃyeva dīpeti. ‘‘Gacchāmī’’ti padassa bujjhāmīti ayamattho kathaṃ labbhatīti āha ‘‘yesaṃ hī’’tiādi.
“清净行者”谓可作敬礼者。“皈依”谓投靠以求护持，故称“归依”。此即所谓“依归”。“依归”之意指通过断除无益而成就有益。故谓“恶者、诸恶及有益之施造者”，此三者乃义。此言乃属归纳。此处无如动词复合形作双宾，故如同“不能领导母牵牛”，是一般语法。故不能说“我皈依世尊”，但可说“我向世尊皈依”。此语义简约直白。此句意所在为“借此施行投靠之道”。“侍奉”则谓住近之行。谓观察所行之言行、应作所作、侍奉等，均示一般不可偏离归依意旨。谓“我去皈依”之意何得明？答曰“此指所依之人”。
Adhigatamagge sacchikatanirodheti padadvayenapi phalaṭṭhā eva dassitā, na maggaṭṭhāti te dassento ‘‘yathānusiṭṭhaṃ paṭipajjamāne cā’’ti āha. Nanu ca kalyāṇaputhujjanopi yathānusiṭṭhaṃ paṭipajjatīti vuccatīti? Kiñcāpi vuccati, nippariyāyena pana maggaṭṭhā eva tathā vattabbā, na itare sammattaniyāmokkamanābhāvato. Tathā hi te eva vuttā ‘‘apāyesu apatamāne dhāretī’’ti. Sammattaniyāmokkamanena hi apāyavinimuttisambhavo. Akkhāyatīti ettha iti-saddo ādyattho, pakārattho vā. Tena ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34) suttapadaṃ saṅgaṇhāti, ‘‘vitthāro’’ti vā iminā. Ettha ca ariyamaggo niyyānikatāya, nibbānaṃ tassa tadatthasiddhihetutāyāti ubhayameva nippariyāyena dhammoti vutto. Nibbānañhi ārammaṇapaccayabhūtaṃ labhitvā ariyamaggo tadatthasiddhiyā saṃvattati, tathāpi yasmā ariyaphalānaṃ ‘‘tāya saddhāya avūpasantāyā’’tiādivacanato maggena samucchinnānaṃ kilesānaṃ paṭippassaddhippahānakiccatāya niyyānānuguṇatāya niyyānapariyosānatāya ca. Pariyattidhammassa pana niyyānikadhammasamadhigamahetutāyāti iminā pariyāyena vuttanayena dhammabhāvo labbhati eva. Svāyamattho pāṭhāruḷho evāti dassento ‘‘na kevala’’ntiādimāha.
所谓“达到所证道果”，示此二词合，其意义为“果位”。非谓“道位”，此意说明曰：世尊言“当依照所修行者而行”。岂非即使是有善行之愚夫亦复能依所修如法而行乎？当然可以，然须明不得以他法代替正法，盖此唯道位如法修行之所依。故言“于地狱中能相继持于正法中”。因遵守正法即能断除堕落。此处“说”“如是”等词，乃指前言、目的、缘起等。谓“诸法皆，如是理，具有断除及不断除等”，故言“说广义义”。又此处以“本义难言”等表示其自性崎岖难通，明示非唯有此义。
Kāmarāgo bhavarāgoti evamādibhedo sabbopi rāgo virajjati pahīyati etenāti rāgavirāgoti maggo kathito. Ejāsaṅkhātāya taṇhāya antonijjhānalakkhaṇassa sokassa ca taduppattiyaṃ sabbaso parikkhīṇattā anejamasokanti phalaṃ kathitaṃ. Appaṭikūlanti avirodhadīpanato kenaci aviruddhaṃ, iṭṭhaṃ paṇītanti vā attho. Paguṇarūpena pavattitattā, pakaṭṭhaguṇavibhāvanato vā paguṇaṃ. Sabbadhammakkhandhā kathitāti yojanā.
欲爱与生存之爱即世间诸爱之起源，诸爱由此分别而灭净，故此被称为爱欲灭除之道。所谓“欲爱灭除”就是说，这些生起过的渴爱因灭除其根本——内在的灭如（消除渴望之标志）及忧愁——从而完全断尽，成就无忧无恼之果；这是其实质或果报。所谓“不善”是指出现不违背、不反对之相，意指行为适合、正当或美善。所谓“恶劣”是指以不善品质发生，或由于表现出明显缺点的分别。而“诸法蕴”一词，指的是此类统摄一切诸法的法之分类。这些皆是结合而论。
Diṭṭhisīlasaṅghātenāti ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324, 357; ma. ni. 1.492; 3.54; a. ni. 6.12; pari. 274) evaṃ vuttāya diṭṭhiyā, ‘‘yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharatī’’ti (dī. ni. 3.324; ma. ni. 1.492; 3.54; a. ni. 6.12; pari. 274) ca evaṃ vuttānaṃ sīlānañca saṃhatabhāvena, diṭṭhisīlasāmaññenāti attho. Saṃhatoti ghaṭito, sametoti attho. Ariyapuggalā hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatā eva. Aṭṭha ca puggala dhammadasā teti te purisayugavasena cattāropi puggalavasena aṭṭheva ariyadhammassa paccakkhadassāvitāya dhammadasā. Tīṇi vatthūni saraṇanti gamanena tikkhattuṃ gamanena ca tīṇi saraṇagamanāni. Paṭivedesīti attano hadayagataṃ vācāya pavedesi.
所谓见戒结社是指：“诸圣徒通过断尽烦恼之正道的见解而入圣，其心与此见相依，安住于此”；此义见于多处论文中（如《大毗婆沙论》等）。又说：“那些持有纯净、无断裂、无过失、无亏损、无使不善的、易守护且调和三昧的戒律者，心与这些戒律相应，安住其中”，此亦为同义阐述。戒与见结为一体称为见戒结，意谓二者集于一处，相互结合而成完整体，如同盛器合一。圣者虽远离此方，但其优异品德意合于此，故看作结。圣者法的八种类别，指四种以人众为组合，四种分别以四众为单位，共八类，以分别顯露圣法之全貌。三归依意指：持戒行者依止佛、法、僧三宝。所谓发语，是指乎心中所生之言语表达。
Saraṇagamanassa visayappabhedaphalasaṃkilesabhedānaṃ viya kattuvibhāvanā tattha kosallāya hotīti saraṇagamanesu atthakosallatthaṃ ‘‘saraṇaṃ, saraṇagamanaṃ, yo ca saraṇaṃ gacchati, saraṇagamanappabhedo, saraṇagamanaphalaṃ, saṃkileso, bhedoti ayaṃ vidhi veditabbo’’ti vuttaṃ tena vinā saraṇagamanasseva asambhavato. Kasmā panettha vodānaṃ na gahitaṃ, nanu vodānavibhāvanāpi tattha kosallāya hotīti? Saccametaṃ, taṃ pana saṃkilesaggahaṇena atthato dīpitaṃ hotīti na gahitaṃ. Yāni hi nesaṃ saṃkilesakāraṇāni aññāṇādīni, tesaṃ sabbena sabbaṃ anuppannānaṃ anuppādanena, uppannānañca pahānena vodānaṃ hotīti.
三归依包含领域、果报、混合物、差别等多种差异，须作仔细分别，此乃其中之巧巧巧巧巧智慧，故于归依体系中具此巧妙智慧方能称为“归依”；无此智慧，则仅有归依名而无其实效。至于是何故未记此不过问智慧细节，盖因智慧虽被提及，唯有无知渎取破坏之事才是真正需被揭露的；因故不须详述。且诸混杂之观察因素，诸如无明等，非实在所生，诸虚假之生尤应舍除，诸生如是破坏则归依成立。
Hiṃsatthassa dhātusaddassa vasenetaṃ padaṃ daṭṭhabbanti ‘‘hiṃsatīti saraṇa’’nti vatvā taṃ pana hiṃsanaṃ kesaṃ, kathaṃ, kassa vāti codanaṃ sodhento ‘‘saraṇagatāna’’ntiādimāha. Tattha bhayanti vaṭṭabhayaṃ. Santāsanti cittutrāsaṃ. Teneva cetasikadukkhassa gahitattā dukkhanti kāyikaṃ dukkhaṃ. Duggatiparikilesanti duggatipariyāpannaṃ sabbampi dukkhaṃ. Tayidaṃ sabbaṃ parato phalakathāya āvi bhavissati. Etanti saraṇanti padaṃ. Evaṃ avisesato saraṇasaddassa padatthaṃ dassetvā idāni visesato dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Hite pavattanenāti ‘‘sampannasīlā, bhikkhave, viharathā’’tiādinā (ma. ni. 1.64, 69) atthe niyojanena. Ahitā nivattanenāti ‘‘pāṇātipātassa kho pāpako vipāko abhisamparāya’’ntiādinā ādīnavadassanādimukhena anatthato nivattanena. Bhayaṃ hiṃsatīti hitāhitesu appavattippavattihetukaṃ byasanaṃ appavattikaraṇena vināseti buddho. Bhavakantārā uttāraṇena maggasaṅkhāto dhammo. Itaro assāsadānena sattānaṃ bhayaṃ hiṃsatīti yojanā. Kārānanti dānavasena pūjāvasena ca upanītānaṃ sakkārānaṃ. Vipulaphalappaṭilābhakaraṇena sattānaṃ bhayaṃ hiṃsati saṅgho anuttaradakkhiṇeyyabhāvatoti adhippāyo. Imināpi pariyāyenāti imināpi vibhajitvā vuttena kāraṇena.
辨析慈悲语之缘由，见“慈悲”一词显现“归依”意义，即归依相关人群。探问何人、何法及为何由来，答曰“归依众生”乃是加入守护之义。故此归依易生恐怖，如轮回之恐怖。心生惊怖则心有所忧苦，亦即身之苦痛。此乃邪见所生苦之体现。此苦果报乃来自认真果之由而显现。此即归依之义。另一方面，行者应讲解除害行者不善果报之法，劝其舍恶以免苦。正因此，佛陀演说诸法，有助于渡过苦海，行者得正道越过苦境。诸法适合众生，能令众生产生归依即慈悲及敬重。故以敬重及慈悲之因，行者令众生生畏惧害己习气。故集体乃为无上应受供养者。由此分别次第依因，述诸缘起。
‘‘Sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’ti evaṃ pavatto tattha ratanattaye pasādo tappasādo, tadeva rattanattayaṃ garu etassāti taggaru, tabbhāvo taggarutā, tappasādo ca taggarutā ca tappasādataggarutā. Tāhi tappasādataggarutāhi. Vidhutadiṭṭhivicikicchāsammohaassaddhiyāditāya vihatakileso. Tadeva ratanattayaṃ parāyaṇaṃ gati tāṇaṃ leṇanti evaṃ pavattiyā tapparāyaṇatākārappavatto cittuppādosaraṇagamanaṃ saraṇanti gacchati etenāti. Taṃsamaṅgīti tena yathāvuttacittuppādena samannāgato. Evaṃ upetīti evaṃ bhajati sevati payirupāsati, evaṃ vā jānāti bujjhatīti evamattho veditabbo.
“正觉世尊、世间明了之法、具足证悟之僧团”，如是称赞，其中文句语义为：“宝贵之境界、尊重所归依境界”，“尊重境界”为“尊重所归依”、“敬重所归依”，此义即“尊重”之本质；“敬重所归依”与“宝贵之境界”二义具备后即为“敬重所归依之宝贵境界”。由这种敬重境界所生生故，能断除错误见、疑惑、迷乱与妄信等烦恼。此即归依所达到的究竟状态，如有破坏烦恼时内心将烦乱；此即归依之行心所引起的冲动、引导之义。由此可知“归依”乃是趋向所念护持者，意指以心有所依赖而生敬奉、爱护及供养，也即所谓“依附”之态。如此方能明了归依者之行为、态度及心志。
Ettha ca pasādaggahaṇena lokiyasaraṇagamanamāha. Tañhi pasādappadhānaṃ. Garutāgahaṇena lokuttaraṃ. Ariyā hi ratanattayaguṇābhiññatāya pāsāṇacchattaṃ piya garuṃ katvā passanti, tasmā tappasādena vikkhambhanavasena vihatakileso, taggarutāya samucchedavasenāti yojetabbaṃ agāravakaraṇahetūnaṃ samucchindanato. Tapparāyaṇatā panettha taggatikatāti tāya catubbidhampi vakkhamānaṃ saraṇagamanaṃ gahitanti daṭṭhabbaṃ. Avisesena vā pasādagarutā jotitāti pasādaggahaṇena aveccappasādassa itarassa ca gahaṇaṃ, tathā garutāgahaṇenāti ubhayenapi ubhayaṃ saraṇagamanaṃ yojetabbaṃ.
在此以恭敬心把属世归依称为谦恭安稳之归依。以敬重心称为超越世俗之归依。圣者因言归依诸宝之德而胜过山石和树荫，因此受敬重并获宠爱。由敬重所生安稳可断除烦恼，此为涅槃之具。敬重及尊重并非随意而有，应在落实不敬之因缘斩断后方能达到；若不除非敬之根，则敬重无从产生。圣者将四种归依的差别逐一示现，揭露归依之精细义理。对此敬重及恭敬的心态需相应培养，二者可联合于归依修持中。
Maggakkhaṇe ijjhatīti yojanā. Nibbānārammaṇaṃ hutvāti etena atthato catusaccādhigamo eva lokuttarasaraṇagamananti dasseti. Tattha hi nibbānadhammo sacchikiriyābhisamayavasena, maggadhammo bhāvanābhisamayavasena paṭivijjhiyamānoyeva saraṇagamanattaṃ sādheti, buddhaguṇā pana sāvakagocarabhūtā pariññābhisamayavasena, tathā ariyasaṅghaguṇā. Tenāha ‘‘kiccato sakalepi ratanattaye ijjhatī’’ti. Ijjhantañca saheva ijjhati, na lokiyaṃ viya paṭipāṭiyā asammohappaṭivedhena paṭividdhattāti adhippāyo. Ye pana vadanti ‘‘na saraṇagamanaṃ nibbānārammaṇaṃ hutvā pavattati, maggassa adhigatattā pana adhigatameva hoti ekaccānaṃ tevijjādīnaṃ lokiyavijjādayo viyā’’ti, tesaṃ lokiyameva saraṇagamanaṃ siyā, na lokuttaraṃ, tañca ayuttaṃ duvidhassapi icchitabbattā.
法在道上者，谓之勤精进。因其生起涅槃为依止，故从意义上说，此即四圣谛的证得，是超世间解脱道遂入的显示。盖涅槃法以实证成就为资粮，道法则以修习成就为资粮，修习者藉此正勤以达至依止之目的。佛陀的殊胜德能，因其开示教法适于弟子领会，又具圆满的智慧成就，如圣僧团的殊胜德能。故曰「为成就宝全体而勤精进。」勤精进与此一并勤修，非如世间者，依循习俗而以断惑除染为修习，谓之善巧方便。有些人言曰：「涅槃依止而生不起解脱，道的证得实已证得者，仅为某些三明等世间智慧现象。」对此者，则谓其为世间依止，非超世间，且难以明了；二者分明应有所欲分别。
Tanti lokiyasaraṇagamanaṃ. Saddhāpaṭilābho ‘‘sammāsambuddho bhagavā’’tiādinā. Saddhāmūlikāti yathāvuttasaddhāpubbaṅgamā. Sammādiṭṭhi buddhasubuddhataṃ, dhammasudhammataṃ, saṅghasuppaṭipattiñca lokiyāvabodhavaseneva sammā ñāyena dassanato. Saddhāmūlikā ca sammādiṭṭhīti etena saddhūpanissayā yathāvuttalakkhaṇā paññā lokiyasaraṇagamananti dasseti. Tenāha ‘‘diṭṭhijukammanti vuccatī’’ti. Diṭṭhiyeva attano paccayehi uju karīyatīti katvā , diṭṭhi vā uju karīyati etenāti diṭṭhijukammaṃ, tathāpavatto cittuppādo. Evañca katvā ‘‘tapparāyaṇatākārappavatto cittuppādo’’ti idañca vacanaṃ samatthitaṃ hoti, saddhāpubbaṅgamasammādiṭṭhiggahaṇaṃ pana cittuppādassa tappadhānatāyāti daṭṭhabbaṃ. Saddhāpaṭilābhoti iminā mātādīhi ussāhitadārakādīnaṃ viya ñāṇavippayuttaṃ saraṇagamanaṃ dasseti, sammādiṭṭhīti iminā ñāṇasampayuttaṃ saraṇagamanaṃ.
此谓世间依止者，即信受正觉世尊等故。信之根基，依先前所说信心先导。正见即佛之智慧，法之真实，僧之良行，皆为以世间认识的正智所了知。根基信所依，谓此信依正见，故表明信心之资粮，谓为世间依止。故曰「称为见行业」。谓因正见己自行正者，所生净心，故名见行业，亦称心生。由此亦有「为驱除恶趣心生」之意。如此说，谓由信心先导的正见摄持净心亦为心生。故曰「决意断恶心生」。此语义亦可通达，为信心先导正见的决意断恶心生所能至。信受即谓由此显示如母亲般激励儿女般，离烦恼智慧散乱者而入依止。正见，即与智慧相应的依止。
Tayidaṃ lokiyaṃ saraṇagamanaṃ. Attā sanniyyātīyati appīyati pariccajīyati etenāti attasanniyyātanaṃ, yathāvuttaṃ diṭṭhijukammaṃ. Taṃ ratanattayaṃ parāyaṇaṃ paṭisaraṇaṃ etassāti tapparāyaṇo, puggalo cittuppādo vā, tassa bhāvo tapparāyaṇatā, yathāvuttaṃ diṭṭhijukammameva. Saraṇanti adhippāyena sissabhāvaṃ antevāsikabhāvaṃ upagacchati etenāti sissabhāvūpagamanaṃ. Saraṇagamanādhippāyeneva paṇipatati etenāti paṇipāto. Sabbattha yathāvuttadiṭṭhijukammavaseneva attho veditabbo. Attapariccajananti saṃsāradukkhanissaraṇatthaṃ attano atthabhāvassa pariccajanaṃ. Esa nayo sesesupi. Buddhādīnaṃyevāti avadhāraṇaṃ attasanniyyātanādīsupi tattha tattha vattabbaṃ. Evañhi tadaññanivattanaṃ kataṃ hoti.
此即世间依止者，谓自我之所有诸依止如不喜乐、憎恶、舍离，即自我所依持者，如前所说见行业。此宝全体之究竟归依，谓正见业。依止谓依他过失，学徒之类，内在安隐者，故称依止入学。依止入学之意即顶礼。无处不依照前所说见行业旨趣而行。自我舍离，即为离苦之自我有益。此理还应于残余中。当谓佛及诸众，亦当随此自我依止等应行。义理即如是因果继转故作。
Evaṃ attasanniyyātanādīni ekena pakārena dassetvā idāni aparehipi pakārehi dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Tena pariyāyantarehipi attasanniyyātanaṃ katameva hoti atthassa abhinnattāti dasseti. Āḷavakādīnanti ādi-saddena sātāgirihemavatādīnaṃ saṅgaho daṭṭhabbo. Nanu cete āḷavakādayo maggeneva āgatasaraṇagamanā, kathaṃ tesaṃ tapparāyaṇatāsaraṇagamanaṃ vuttanti? Maggenāgatasaraṇagamanehipi ‘‘so ahaṃ vicarissāmi…pe… sudhammataṃ (saṃ. ni. 1.246; su. ni. 194). Te mayaṃ vicarissāma, gāmā gāmaṃ nagā nagaṃ…pe… sudhammata’’nti (su. ni. 182) ca tehi tapparāyaṇatākārassa paveditattā tathā vuttaṃ.
就此自我依持等一方面分别表示，今后还当以他方面分别，以说「尚且有」等而开示。以示彼此转换间，依持即何所依持相连。所谓阿拉维等，即应分别采集萨塔吉利城及其周围。若以此为依止而来，阿拉维等当是入道之属；若以道为依止来依止，且已说「我将行轮转等妙法」者，亦与此示意相合，谓当由正见业的究竟依止表现其温和法道理。
So panesa ñāti…pe… vasenāti ettha ñātivasena, bhayavasena, ācariyavasena, dakkhiṇeyyavasenāti paccekaṃ ‘‘vasenā’’ti padaṃ yojetabbaṃ. Tattha ñātivasenāti ñātibhāvavasena. Evaṃ sesesupi . Dakkhiṇeyyapaṇipātenāti dakkhiṇeyyatāhetukena paṇipatanenāti attho. Itarehīti ñātibhāvādivasappavattehi tīhi paṇipātehi. Itarehītiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. Vandatīti paṇipātassa lakkhaṇavacanaṃ . Evarūpanti diṭṭhadhammikaṃ sandhāya vadati. Samparāyikañhi niyyānikaṃ vā aniyyānikaṃ vā anusāsaniṃ paccāsīsanto dakkhiṇeyyapaṇipātameva karotīti adhippāyo. Saraṇagamanappabhedoti saraṇagamanavibhāgo.
此乃亲族……等之意，凡属亲缘份内，因畏惧、敬仰、受教、施予等诸因，须分别归纳其「由」依止之用语，称为「缘由」。其中亲族缘由即根据亲族感情。由施与顶礼意即由施与故顶礼之义。或他因缘由，则是因亲族情等一时发生之三种顶礼。以「故此」诸语概略阐明本义。顶礼谓顶礼行为的名称。以如是依持的事理解说世间有为法。世间依止若对正法或不正法的支配教约恭顺，此即指施与顶礼。依止区别谓依止的种类划分。
Ariyamaggo eva lokuttaraṃ saraṇagamananti āha ‘‘cattāri sāmaññaphalāni vipākaphala’’nti. Sabbadukkhakkhayoti sakalassa vaṭṭadukkhassa anuppādanirodho. Etanti ‘‘cattāri ariyasaccāni, sammappaññāya passatī’’ti (dha. pa. 190) evaṃ vuttaṃ ariyasaccānaṃ dassanaṃ.
圣道者，实为超世间依止，谓曰「四圣道果业及其果报」。为普除尽苦，断苦生灭故。故有言曰「见四圣谛，正智慧所照」，即如是说四圣谛之开显。
Niccato anupagamanādivasenāti niccanti aggahaṇādivasena. Aṭṭhānanti hetuppaṭikkhepo. Anavakāsoti paccayappaṭikkhepo. Ubhayenapi kāraṇameva paṭikkhipati. Yanti yena kāraṇena. Diṭṭhisampannoti maggadiṭṭhiyā samannāgato sotāpanno. Kañci saṅkhāranti catubhūmakesu saṅkhatasaṅkhāresu ekasaṅkhārampi. Niccato upagaccheyyāti niccoti gaṇheyya. Sukhato upagaccheyyāti ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’’ti (dī. ni. 1.76, 79) evaṃ attadiṭṭhivasena sukhato gāhaṃ sandhāyetaṃ vuttaṃ. Diṭṭhivippayuttacittena pana ariyasāvako pariḷāhavūpasamanatthaṃ mattahatthiparitāsito viya cokkhabrāhmaṇo ukkārabhūmiṃ kañci saṅkhāraṃ sukhato upagacchati. Attavāre kasiṇādipaññattisaṅgahatthaṃ ‘‘saṅkhāra’’nti avatvā ‘‘kañci dhamma’’nti vuttaṃ. Imesupi ṭhānesu catubhūmakavaseneva paricchedo veditabbo tebhūmakavaseneva vā. Yaṃ yañhi puthujjano gāhavasena gaṇhāti, tato tato ariyasāvako gāhaṃ viniveṭheti.
『以非常而趋近等方式』者——『非常』，乃就不执取等方式而言。『无有此处』者，乃排除因。『无有余地』者，乃排除缘。两者皆是排除其原因。『由于』者，即由于何种原因。『具见者』者，乃具足道见之须陀洹。『任何一行』者，即于四界所摄有为行中，乃至一行。『以常而趋近』者，即执取为常。『以乐而趋近』者——此语乃就『我于死后成为一向乐者、无病者』此类我见执取而言。然而，圣弟子以与见不相应之心，为平息热恼，犹如被醉象惊吓而逃窜的洁净婆罗门，踏入污秽之地，以乐而趋近某一行。在『我』一节中，为摄入遍等概念，故不说『行』，而说『任何一法』。在此等处，亦应依四界或三界之范围而理解其界定。凡凡夫以执取方式所执取的，圣弟子便一一将其执取解脱开来。
Mātarantiādīsu janikā mātā, janako pitā, manussabhūto khīṇāsavo arahāti adhippeto. Kiṃ pana ariyasāvako aññaṃ jīvitā voropeyyāti? Etampi aṭṭhānaṃ, puthujjanabhāvassa pana mahāsāvajjabhāvadassanatthaṃ ariyabhāvassa ca phaladassanatthaṃ evaṃ vuttaṃ. Paduṭṭhacittoti vadhakacittena paduṭṭhacitto. Lohitaṃ uppādeyyāti jīvamānakasarīre khuddakamakkhikāya pivanamattampi lohitaṃ uppādeyya. Saṅghaṃ bhindeyyāti samānasaṃvāsakaṃ samānasīmāyaṃ ṭhitaṃ saṅghaṃ ‘‘kammena uddesena voharanto anussāvanena salākaggāhenā’’ti (pari. 458) evaṃ vuttehi pañcahi kāraṇehi bhindeyya. Aññaṃ satthāranti aññaṃ titthakaraṃ ‘‘ayaṃ me satthā’’ti evaṃ gaṇheyyāti netaṃ ṭhānaṃ vijjatīti attho.
於『母』等词中：所意指的是生母、生父，以及已是人身的漏尽阿拉汉。然而，圣弟子岂会夺他人之命？此亦是无有此处之事，然而如此说，是为了显示凡夫地之大过患性，以及圣位之果的展示。『以恶心』者，即以杀害之心而恶心污染。『出血』者，即于活着的身体上，乃至令小苍蝇吸饮之量的血液流出亦可。『分裂僧团』者，即分裂同住、同界内的僧团——以『通过甘马、诵戒、表决、宣告、抽签』等所述的五种原因而分裂之。『以另一导师』者，即执取另一位外道创建者为『此乃我之导师』——此处亦无有此事，是其义。
Na tegamissanti apāyanti te buddhaṃ saraṇaṃ gatā tannimittaṃ apāyaṃ na gamissanti, devakāyaṃ pana paripūressantīti attho. Dasahi ṭhānehīti dasahi kāraṇehi. Adhigaṇhantīti adhibhavanti.
『彼等将不趋往恶趣』者——彼等皈依佛陀者，以此因缘将不趋往恶趣，而将充满天众，此是其义。『以十种情况』者，即以十种原因。『超胜』者，即凌驾、超越。
Velāmasuttādivasenāti ettha ‘‘karīsassa catutthabhāgappamāṇānaṃ caturāsītisahassasaṅkhānaṃ suvaṇṇapātirūpiyapātikaṃsapātīnaṃ yathākkamaṃ rūpiyasuvaṇṇahiraññapūrānaṃ sabbālaṅkārappaṭimaṇḍitānaṃ caturāsītiyā hatthisahassānaṃ, caturāsītiyā assasahassānaṃ, caturāsītiyā rathasahassānaṃ, caturāsītiyā dhenusahassānaṃ, caturāsītiyā kaññāsahassānaṃ, caturāsītiyā pallaṅkasahassānaṃ, caturāsītiyā vatthakoṭisahassānaṃ, aparimāṇassa ca khajjabhojjādibhedassa āhārassa pariccajanavasena sattamāsādhikāni satta saṃvaccharāni nirantaraṃ pavattavelāmamahādānato ekassa sotāpannassa dinnadānaṃ mahapphalataraṃ. Tato sataṃ sotāpannānaṃ dinnadānato ekassa sakadāgāmino, tato ekassa anāgāmino, tato ekassa arahato, tato ekassa paccekabuddhassa, tato sammāsambuddhassa, tato buddhappamukhassa saṅghassa dinnadānaṃ mahapphalataraṃ, tato cātuddisaṃ saṅghaṃ uddissa vihārakaraṇaṃ, tato saraṇagamanaṃ mahapphalatara’’nti imamatthaṃ pakāsentassa velāmasuttassa (a. ni. 9.20) vasena. Vuttañhetaṃ ‘‘yaṃ, gahapati, velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo ekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalatara’’ntiādi (a. ni. 9.20). Velāmasuttādīti ādi-saddena aggappasādasuttādīnaṃ (a. ni. 4.34; itivu. 90) saṅgaho daṭṭhabbo.
『依据〈维拉玛经〉等』——此处之义如下：以弃施四分之一咖里萨量之八万四千个金钵代用品钵、银钵、铜钵，各依次充满银、金、财宝，以八万四千头象，以八万四千匹马，以八万四千辆车，以八万四千头乳牛，以八万四千位女子，以八万四千张卧榻，以八万四千俱胝千衣，以无量种类之副食、主食等饮食，连续供施七个月又七年之维拉玛大施——布施给一位须陀洹所得的福德更大。由此，布施给一百位须陀洹，不如布施给一位斯陀含；由此不如布施给一位阿那含；由此不如布施给一位阿拉汉；由此不如布施给一位辟支佛；由此不如布施给正自觉者；由此不如布施给以佛陀为首的僧团；由此不如为四方僧团建造寺院；由此不如皈依之福德更大——以阐明此义的〈维拉玛经〉为据。此义已被说及：『居士，维拉玛婆罗门所施之大施，若能供养一位具见者，此更为大果』等。『〈维拉玛经〉等』——『等』字应理解为摄入〈最胜净信经〉等。
Aññāṇaṃ vatthuttayassa guṇānaṃ ajānanaṃ tattha sammoho, ‘‘buddho nu kho, na nu kho’’tiādinā vicikicchā saṃsayo. Micchāñāṇaṃ tassa guṇānaṃ aguṇabhāvaparikappanena viparītaggāho. Ādi-saddena anādarāgāravādīnaṃ saṅgaho. Na mahājutikanti na ujjalaṃ, aparisuddhaṃ apariyodātanti attho. Na mahāvipphāranti anuḷāraṃ. Sāvajjoti diṭṭhitaṇhādivasena sadoso. Lokiyaṃ saraṇagamanaṃ sikkhāsamādānaṃ viya aggahitakālaparicchedaṃ jīvitapariyantameva hoti, tasmā tassa khandhabhedena bhedoti āha ‘‘anavajjo kālakiriyāyā’’ti. Soti anavajjo saraṇagamanabhedo. Satipi anavajjatte iṭṭhaphalopi na hotīti āha ‘‘aphalo’’ti. Kasmā? Avipākattā. Na hi taṃ akusalanti.
『无知』，乃对三种所依之功德不了知，于此迷惑；『疑』，乃以『究竟是佛，还是非佛』等之疑惑与犹豫。『邪知』，乃将其功德想象为非功德而颠倒执取。『等』字摄入不恭敬、不尊重等。『非大光明』者，即非明亮，乃不清净、不皎洁之义。『非大广布』者，即非殊胜。『有过』者，即因见与渴爱等而有过患。世间的皈依与受持学处相似，其有效期限于所受持的时限，乃至命终为止，因此说其因五蕴分散而破坏，故言『无过失于命终』。『此』，即无过失的皈依之破坏。虽是无过失，却不得所欲之果，故言『无果』。为何？因不产生果报。盖此非不善法也。
Ko upāsakoti sarūpapucchā, tasmā ‘‘kiṃlakkhaṇo upāsako’’ti vuttaṃ hoti. Kasmāti hetupucchā. Tena kena pavattinimittena upāsakasaddo tasmiṃ puggale niruḷhoti dasseti . Tenāha ‘‘kasmā upāsakoti vuccatī’’ti. Saddassa abhidheyyo pavattinimittaṃ tadatthassa tabbhāvakāraṇaṃ. Kimassa sīlanti kīdisaṃ assa upāsakassa sīlaṃ, kittakena sīlenāyaṃ sīlasampanno nāma hotīti attho. Ko ājīvoti ko assa sammāājīvo? So pana micchājīvassa parivajjanena hotīti sopi vibhajīyatīti. Kā vipattīti kā sīlassa, ājīvassa vā vipatti. Anantarassa hi vidhi vā paṭisedho vāti. Kā sampatīti etthāpi eseva nayo.
『何为近事男』——此乃就形相而问，因此即是说『近事男以何为相』。『为何』——此乃就因由而问，以显示此词由何缘起而附著于此人，故言『为何称为近事男』。词之所指乃是运用之因由，即其义之所以如此之原因。『其戒如何』——其近事男之戒如何，以何种程度的戒方可称为戒具足者，此为其义。『何为正命』——其正命如何？而此乃由远离邪命而成就，故此亦须加以分别。『何为失坏』——戒或正命之失坏为何？盖紧接此后必有规定或遮止。『何为成就』——此处亦是同一方式。
Yo kocīti khattiyādīsu yo koci. Tena saraṇagamanamevettha kāraṇaṃ, na jātiādivisesoti dasseti. Upāsanatoti teneva saraṇagamanena tattha ca sakkaccakiriyāya ādaragāravabahumānādiyogena payirupāsanato. Veramaṇiyoti veraṃ vuccati pāṇātipātādidussīlyaṃ, tassa maṇanato hananato vināsanato veramaṇiyo, pañca viratiyo viratippadhānattā tassa sīlassa. Tenevāha ‘‘paṭivirato hotī’’ti.
所谓“某人，无论是在刹帝利等诸阶层中，抑或其他身份”，此处所说的皈依归依，正是指此人以此身处的众生教法为依止，并非特指其出生或阶层。所谓“修习礼拜”，则是指此人以皈依为行为根基，在此处的教法内，因对尊敬师长及戒法等怀持敬重而修礼。所谓“戒”，即是说戒律为禁止业中作恶的规范，如杀生等不善行为，戒即是制止、斩断与毁灭杀生恶业，也就是戒律的本质。戒包括五种戒律，戒律的修持即称“守戒净行”。故说“他就是持守五戒者”。
Micchāvaṇijjāti na sammāvaṇijjā ayuttavaṇijjā asāruppavaṇijjā. Pahāyāti akaraṇeneva pajahitvā. Dhammenāti dhammato anapetena. Tena aññampi adhammikaṃ jīvikaṃ paṭikkhipati. Samenāti avisamena. Tena kāyavisamādiduccaritaṃ vajjetvā kāyasamādinā sucaritena ājīvaṃ dasseti. Satthavaṇijjāti āyudhabhaṇḍaṃ katvā vā kāretvā vā yathākataṃ vā paṭilabhitvā tassa vikkayo. Sattavaṇijjāti manussavikkayo. Maṃsavaṇijjāti sūnakārādayo viya migasūkarādike posetvā maṃsaṃ sampādetvā vikkayo. Majjavaṇijjāti yaṃ kiñci majjaṃ yojetvā tassa vikkayo. Visavaṇijjāti visaṃ yojetvā visaṃ gahetvā vā tassa vikkayo. Tattha satthavaṇijjā paroparodhanimittatāya akaraṇīyā vuttā. Sattavaṇijjā abhujissabhāvakaraṇato, maṃsavisavaṇijjā vadhahetuto, majjavaṇijjā pamādaṭṭhānato.
所谓“妄业贩卖”，即非正当贩卖，是违背戒律的非法交易。所谓“舍弃”，即根本不去作，是放弃恶行之义。所谓“法”，即内心无违背法的清净行为。因这一缘故，舍弃一切不善的生活方式。所谓“不净”，即不清净、不善之意。此处说以身体不净止息恶业，以身心正法生活表现善行。这即是“以正当的方式生活”。所谓武器贩卖，是指制作或持有武器，正当与非法之分，各有增减。所谓“杀生贩卖”，是指杀犬等生畜后获肉而牟利乃至掠夺，此为恶业。所谓“毒品贩卖”，使用毒物，种种其所毒害生命体为其恶业。各有其恶缘所在。诸如武器贩卖因为为害他人而不应为，杀生贩卖致使屠害生命，毒品贩卖则因致命覆灭，酒肉饮用则因放逸愚昧而不宜为。
Tassevāti pañcaveramaṇilakkhaṇassa sīlassa ceva pañcamicchāvaṇijjālakkhaṇassa ājīvassa ca. Vipattīti bhedo pakopo ca. Yāyāti yāya paṭipattiyā. Caṇḍāloti upāsakacaṇḍālo. Malanti upāsakamalaṃ. Paṭikuṭṭhoti upāsakanihīno. Buddhādīsu kammakammaphalesu ca saddhāvipariyāyo assaddhiyaṃ micchādhimokkho, yathāvuttena assaddhiyena samannāgato assaddho. Yathāvuttasīlavipattiājīvavipattivasena dussīlo. ‘‘Iminā diṭṭhādinā idaṃ nāma maṅgalaṃ hotī’’ti – evaṃ bālajanaparikappitakotūhalasaṅkhātena diṭṭhasutamutamaṅgalena samannāgato kotūhalamaṅgaliko. Maṅgalaṃ paccetīti diṭṭhamaṅgalādibhedaṃ maṅgalameva pattiyāyati. No kammanti kammassakataṃ no pattiyāyati. Ito bahiddhāti ito sabbaññubuddhasāsanato bahiddhā bāhirakasamaye. Dakkhiṇeyyaṃ pariyesatīti duppaṭipannaṃ dakkhiṇārahasaññī gavesati. Pubbakāraṃ karotīti dānamānanādikaṃ kusalakiriyaṃ paṭhamataraṃ karoti. Ettha ca dakkhiṇeyyapariyesanapubbakāre ekaṃ katvā pañca dhammā veditabbā.
此处指五戒清净及非法贩卖五戒之恶业为业根本。所谓“危害”，是指差别、危险等义。所谓“同行”，即是依止行为举止。所谓“贱人”，指近事男中有恶劣者。所谓“污秽”，指近事男不净之意。所谓“下劣”，指近事男坏恶不敬。对佛及圣贤有疑问者，名为“失信”，即错误不信。持妄断为真实，如若为非真实。持恶行、非法生活者名为恶德行。谓此说“由此种种恶见恶行即得此祸福”。此乃愚痴者所造的无根恶意妄念。所谓“祸福”，是指恶福相异。此即名祸福根本，非因业或福德所致。此处“内外”是指此界与他界——从世间及诸佛教法之外的迷惑之所。所谓“向南求”，即寻求难达之善，即昧于南方的秘密。先行之善为布施等善行，是诸善中的第一。此中“知南方”，即知正确善住处，故应知五种法。
Vipattiyaṃ vuttavipariyāyena sampatti veditabbā. Ayaṃ pana viseso – catunnampi parisānaṃ ratijananaṭṭhena upāsakova ratanaṃ upāsakaratanaṃ. Guṇasobhākittisaddasugandhatāhi upāsakova padumaṃ upāsakapadumaṃ. Tathā upāsakapuṇḍarīko.
谬误由悖逆所生乃至善果。此有特别之处，如同众僧聚会中供养宝器之故，善果不异。信仰、德行、清誉声闻香气等，均称善果，近事男如莲花般纯洁，亦如莲花比喻。故号称近事男之“妙莲花”。
Ādimhīti ādiatthe. Koṭiyanti pariyantakoṭiyaṃ. Vihāraggenāti ovarakakoṭṭhāsena, ‘‘imasmiṃ gabbhe vasantānaṃ idaṃ nāma phalaṃ pāpuṇātī’’tiādīnā taṃ taṃ vasanaṭṭhānakoṭṭhāsenāti attho. Ajjatanti ajja icceva attho.
所谓“本初”，即本义之端。所谓“十亿”，是指最终极数。所谓“坛台”，指僧舍高台。此处言“此处诸胎中，名为果实所生”以及“产居胎中坛台处”等意。所谓“今”，即今日、此时也。
Pāṇehiupetanti iminā tassa saraṇagamanassa āpāṇakoṭikataṃ dassento ‘‘yāva me jīvitaṃ pavattatī’’tiādīni vatvā puna jīvitenapi taṃ vatthuttayaṃ paṭipūjento saraṇagamanaṃ rakkhāmīti uppannaṃ tassa brāhmaṇassa adhippāyaṃ vibhāvento ‘‘ahañhī’’tiādimāha. Pāṇehi upetanti hi yāva me pāṇā dharanti, tāva saraṇaṃ upetaṃ. Upento ca na vācāmattena na ekavāraṃ cittuppādamattena, atha kho pāṇānaṃ pariccajanavasenapi yāvajīvaṃ upetanti evamettha attho veditabbo.
所谓“伴寿”，即以生命与皈依相具足，体现此处皈依关系之连贯，“只要我生命尚存”。言此间皈依受持、修习不舍弃，乃至生命终止而尽力维护。论者分解此婆罗门之极力皈依而表“我即此意”。所谓“以命护持”，即只要命在，皈依便于。皈依非仅言语一次，乃以身心全具之恭敬常住。故应知此义：皈依因生命与身心俱全而持久不舍。
§17-19
17-19. Sattame jāṇussoṇīti netaṃ tassa mātāpitūhi kataṃ nāmaṃ, apica kho ṭhānantarappaṭilābhaladdhanti dassento āha ‘‘jāṇussoṇīti ṭhānantaraṃ kirā’’tiādi. Ekaṃ ṭhānantaranti ekaṃ purohitaṭṭhānaṃ. Uṇhīsaādikakudhabhaṇḍehi saddhiṃ laddhaṃ tathā cassa raññā dinnanti vadanti. Tenāha ‘‘rañño santike ca laddhajāṇussoṇisakkārattā’’ti. Sesamettha uttānameva. Aṭṭhamanavamesu natthi vattabbaṃ.
第十七至十九句中称为‘jāṇussoṇīti’者，此并非由他的父母所造的名字，且他确实从他人的职务间接得到此名，故示现说：‘称为jāṇussoṇīti，意指间隔期’等。所谓‘职务间隔’即指某个前任祭司职位。此名称与由热气炉等祭具所合成的物品一同取得，如此亦有其王室馈赠，故说‘由国王亲近时所赐的jāṇussoṇi敬礼’。其余内容此处只解释‘间隔期’词义。第十八句与第十九句间无须说法。
§20-21
20-21. Dasame dunnikkhittanti duṭṭhu nikkhittaṃ padapaccābhaṭṭhaṃ katvā manasi ṭhapitaṃ. Pajjati ñāyati attho etenāti padaṃ, atthaṃ byañjayati pakāsetīti byañjanaṃ, padameva. Tenevāha ‘‘uppaṭipāṭiyā…pe… byañjananti vuccatī’’ti. Padasamudāyabyatirekena visuṃ pāḷi nāma natthīti āha ‘‘ubhayametaṃ pāḷiyāva nāma’’nti. Pakaṭṭhānañhi vacanappabandhānaṃ āḷiyeva pāḷīti vuccati. Sesamettha ekādasamañca uttānatthameva.
第二十至二十一句中‘dunnikkhitta’意谓不良投放，即以脚前后施加污秽。‘pajjati’意谓理解、‘ñāyati’意谓意义。此句释义即为当读词时，需阐明其意义与所暗含之义。‘byañjanā’即指词意所暗示之义，而非单纯词形。此句乃说“在出席仪式中……称作byañjanā”。因词义复合，且《清净巴利语辞典》中无此合成词名，故云“此二者合称为正统巴利语”。此处亦只解释“第十一句乃意义及文意”。
Adhikaraṇavaggavaṇṇanā niṭṭhitā. · 诤事品释已毕。