2. Rathakāravaggo · 2. 车匠品复注
2. Rathakāravaggo2. 车匠品
1. Ñātasuttavaṇṇanā1. 亲族经义注
§11
11. Dutiyassa paṭhame ñātoyeva paññātoti āha ‘‘ñāto paññāto’’ti. Kassa ananulomiketi āha ‘‘sāsanassā’’ti, sāsanassa ananulomike appatirūpeti attho. Idāni ananulomikasaddassa nibbacanaṃ dassento ‘‘na anulometīti ananulomika’’nti āha . Sāsanassāti vā sāsananti attho. Sāsanaṃ na anulometīti ananulomikanti evamettha sambandho daṭṭhabbo. Sabhāgavisabhāganti liṅgato sabhāgavisabhāgaṃ. ‘‘Viyapuggale’’ti āhāti liṅgasabhāgehi avisesetvā āha. Ummādaṃ pāpuṇīti so kira sīlaṃ adhiṭṭhāya pihitadvāragabbhe sayanapiṭṭhe nisīditvā bhariyaṃ ārabbha mettaṃ bhāvento mettāmukhena uppannena rāgena andhīkato bhariyāya santikaṃ gantukāmo dvāraṃ asallakkhetvā bhittiṃ bhinditvāpi nikkhamitukāmatāya bhittiṃ paharanto sabbarattiṃ bhittiyuddhamakāsi. Sesamettha suviññeyyameva.
第十一条，在第二经中，对于“ñātoyeva paññātoti”所说者，意为“知晓而被知晓”。“谁为不顺者”者，谓之“教法中”，指不顺教法者，表示不正的样态。此处为演示“不顺者”一词的释义，说“非顺者即不顺者”。“教法”是“教法”或“教导”的意思。当说“教法不顺者”，此处的联系应见“教法不为顺”的状态。关于“有分无分”则指有和无的区别。说到“不同个体”，特指去除有分的区别来称呼。所谓“疯狂”达到，是指他在修持戒律时，虽双手紧握门户卧于床上，心怀慈爱，因对妻子生起欲爱盲目之心，欲入妻室而撬开门扉、打破墙壁欲出，始终与墙为敌进行激斗。此事应充分认识其末尾。
Ñātasuttavaṇṇanā niṭṭhitā. · 亲族经义注完毕。
2. Sāraṇīyasuttavaṇṇanā2. 可念法经义注
§12
12. Dutiye catupārisuddhisīlampi pabbajjānissitamevāti iminā pabbajjūpagatasamanantarameva catupārisuddhisīlampi samādinnameva hotīti dasseti. Maggasannissitāneva hontīti maggādhigamatthāya paṭipajjitabbattā kasiṇaparikammādīni maggasannissitāneva honti, tasmā maggaggahaṇeneva tesampi gahaṇaṃ veditabbaṃ, tehi vinā maggādhigamassa asambhavatoti adhippāyo.
第十二条，第二经中所说“四净戒亦依于出家”，表明出家人刚入门后即具备的四净戒以及定力。这表明这四净戒确实依附于出家状态中。所谓“依于道”者，是指依止于通达圣道，实现圣道的修行过程中所需戒律，如遍灯法门等。因此，应从“依于道”的观念着眼理解，即没有它们道果难以成就。
Aggamaggādhigamena asammohappaṭivedhassa sikhāpattattā maggadhammesu viya phaladhammesupi sātisayo asammohoti ‘‘sayaṃ abhiññā’’ti vuttaṃ, sāmaṃ jānitvāti attho. Tathā jānanā panassa sacchikaraṇaṃ attapaccakkhakiriyāti ‘‘sacchikatvā’’ti vuttaṃ. Tenāha ‘‘attanāva abhivisiṭṭhāya paññāya paccakkhaṃ katvā’’ti. Tathā sacchikiriyā cassa attani paṭilābhoti ‘‘upasampajjā’’ti vuttanti āha ‘‘paṭilabhitvā’’ti.
通过遵循圣道初成，证得未迷惑的觉知之境，正如得果实般不迷惑。称为“自已的直接知见”，意为亲身自觉。正如所说“认识则成真”，此认知本身即为真实的成就。故言：“凭自心所具慧眼亲证之”，此亲证即为自己成就的觉悟。由此得知此成就为“证入比库尼戒”的证悟。说“获得此证”，即明示已入门获得了这种证悟。
Sāraṇīyasuttavaṇṇanā niṭṭhitā. · 可念法经义注完毕。
3. Āsaṃsasuttavaṇṇanā3. 期望经义注
§13
13. Tatiye santoti ettha santa-saddo ‘‘dīghaṃ santassa yojana’’ntiādīsu (dha. pa. 60) kilantabhāve āgato. ‘‘Ayañca vitakko, ayañca vicāro santo honti samitā’’tiādīsu (vibha. 576) niruddhabhāve. ‘‘Adhigato kho myāyaṃ dhammo, gambhīro duddaso duranubodho santo paṇīto’’tiādīsu (dī. ni. 2.67; ma. ni. 1.281; saṃ. ni. 1.172; mahāva. 7-8) santañāṇagocaratāyaṃ. ‘‘Upasantassa sadā satimato’’tiādīsu (udā. 27) kilesavūpasame. ‘‘Santo have sabbhi pavedayantī’’tiādīsu (dha. pa. 151) sādhūsu. ‘‘Pañcime, bhikkhave, mahācorā santo saṃvijjamānā’’tiādīsu (pārā. 195) atthibhāve. Idhāpi atthibhāveyevāti āha ‘‘santoti atthi upalabbhantī’’ti. Tattha atthīti lokasaṅketavasena saṃvijjanti. Atthibhāvo hettha puggalasambandhena vuttattā lokasamaññāvaseneva veditabbo, na paramatthavasena. Atthīti cetaṃ nipātapadaṃ daṭṭhabbaṃ ‘‘atthi imasmiṃ kāye kesā’’tiādīsu (ma. ni. 1.110) viya.
第十三条，第三经中，圣字来源于“长远静止之地”等经文之中而成。其中在《法句经》等有“此思虑此观察为平和”等语，而在《杂事经》中谓圣境为深远难解的法体，即证圣觉之地。又有《迦叶经》中言“常持念之清净者为净”，清净即禅定熄灭烦恼之义。在《法句经》也有“圣者常导诸善”等句，生活规范相关。《波罗奈经》云“五大盗中的圣者”，为典范用语。此处说明此义仅作世俗含义的普遍理解，不及究竟义理。世俗义指普遍承认的现象，而非绝对法义。世俗义应理解为有关人与现象常识的用词，非超越真谛的义理。此“义”作为后缀词应视为“此身有”的义理用法，类似于《杂事经》中“此身有毛发”等。
Saṃvijjamānāti upalabbhamānā. Yañhi saṃvijjati, taṃ upalabbhati. Tenāha ‘‘saṃvijjamānāti tasseva vevacana’’nti. Anāsoti patthanārahito. Tenāha ‘‘apatthano’’ti. Āsaṃsati patthetīti āsaṃso. Veṇuvettādivilīvehi suppādibhājanakārakā vilīvakārakā. Migamacchādīnaṃ nisādanato nesādā, māgavikamacchabandhādayo. Rathesu cammena nahanakaraṇato rathakārā, dhammakārā. Puiti karīsassa nāmaṃ, taṃ kusenti apanentīti pukkusā, pupphacchaḍḍakā.
“现存”意指现见、有感，谓某物可被感知。谓“正在存在”，故说“现存者即属现时动词”。无有关未来志愿之意故说“非愿”。“期望”即盼望他物，称之为“期望”。由于如竹笛、狩猎中的分离等，均为分破坏的例子。诸如蛇鱼等因不能坐而站于旁，鸭雁等愈久则愈倾。御者因推车时摩擦造成脱皮等各色动作，即为“弄污”的意思。称此为“吐气”，如另一名词“抛叶者”。
Dubbaṇṇoti virūpo. Okoṭimakoti ārohābhāvena heṭṭhimako, rassakāyoti attho. Tenāha ‘‘lakuṇḍako’’ti. Laku viya ghaṭikā viya ḍeti pavattatīti hi lakuṇḍako, rasso. Kaṇati nimīlatīti kāṇo. Taṃ panassa nimīlanaṃ ekena akkhinā dvīhipi cāti āha ‘‘ekakkhikāṇo vā ubhayakkhikāṇo vā’’ti. Kuṇanaṃ kuṇo, hatthavekallaṃ. Taṃ etassa atthīti kuṇī. Khañjo vuccati pādavikalo. Heṭṭhimakāyasaṅkhāto sarīrassa pakkho padeso hato assāti pakkhahato. Tenāha ‘‘pīṭhasappī’’ti. Padīpe padīpane etabbaṃ netabbanti padīpeyyaṃ, telādiupakaraṇaṃ.
“难看”意指难以美观。由“冈多”之升降体状称为“登高而下”的意。所谓“绳体”为其意。说“绳索”是指绳索。“屈曲湿润”指耳部弯曲湿润。此为其湿润部位，故言“单耳或双耳”。“脚部残缺”为瘸脚。称为“翼断”，即身体一侧被毁坏。说此为“床脚骨”。灯火之下，不可点燃为燃烧之用。
Āsaṃ na karotīti rajjābhiseke kaniṭṭho patthanaṃ na karoti jeṭṭhe sati kaniṭṭhassa anadhikārattā. Abhisekaṃ arahatīti abhisekāraho, na abhisekāraho kāṇakuṇiādidosasamannāgato.
『不生嗔恨』者，形如投掷绳索的较小线头，年长者不会对年幼者做此事，因年长者在年幼者上无权柄。『加冕』谓阿拉汉加冕，非指带刺针细小毒物的加冕者。
Sīlassa duṭṭhu nāma natthi, tasmā abhāvattho idha du-saddoti āha ‘‘nissīlo’’ti. ‘‘Pāpaṃ pāpena sukara’’ntiādīsu (udā. 48; cūḷava. 343) viya pāpa-saddo nihīnapariyāyoti āha ‘‘lāmakadhammo’’ti. Sīlavipattiyā vā dussīlo. Diṭṭhivipattiyā pāpadhammo. Kāyavācāsaṃvarabhedena vā dussīlo, manosaṃvarabhedena, satisaṃvarādibhedena vā pāpadhammo. Asuddhappayogatāya dussīlo, asuddhāsayatāya pāpadhammo. Kusalasīlavirahena dussīlo, akusalasīlasamannāgamena pāpadhammo. Asucīhīti aparisuddhehi. Saṅkāhi saritabbasamācāroti ‘‘imassa maññe idaṃ kamma’’nti evaṃ parehi saṅkāya saritabbasamācāro. Tenāha ‘‘kiñcidevā’’tiādi. Attanāyeva vā saṅkāhi saritabbasamācāroti etenapi kammasādhanataṃyeva saṅkassarasaddassa dasseti. Attano saṅkāya paresaṃ samācārakiriyaṃ sarati āsaṅkati vidhāvatītipi saṅkassarasamācāroti evamettha kattusādhanatāpi daṭṭhabbā. Tassa hi dve tayo jane kathente disvā ‘‘mama dosaṃ maññe kathentī’’ti tesaṃ samācāraṃ saṅkāya sarati dhāvati.
戒法中无所谓恶戒，故此处称恶恶律者谓无戒；称“不戒”者即恶恶律。譬如经文所言“恶因恶难除”等，恶戒一词是贬义。戒障破坏谓恶戒，见解障破坏谓恶法。身语约束破损谓恶戒，意念约束以及念约束破损谓恶法。因身心污染障碍谓恶戒，因心念污秽谓恶法。缺乏善戒谓恶戒，具足不善戒谓恶法。不净者谓不清净者。怀疑者当持戒行为一致，故称“或多或少”，这是为他人保持戒律之疑。此即作“某种”等说。自疑持戒行为一致，此时为戒法标准，其行为不坚定亦如疑虑流传之戒例。其二三人议论自身缺点，因戒律行为怀疑即产生流言。
Evaṃpaṭiññoti salākaggahaṇādīsu ‘‘kittakā vihāre samaṇā’’ti gaṇanāya āraddhāya ‘‘ahampi samaṇo, ahampi samaṇo’’ti paṭiññaṃ datvā salākaggahaṇādīni karotīti samaṇo ahanti evaṃsamaṇappaṭiñño. Sumbhakapattadhareti mattikāpattadhare. Pūtinā kammenāti saṃkiliṭṭhakammena, nigguṇatāya vā guṇasāravirahitattā antopūti. Kasambukacavaro jāto sañjāto assāti kasambujātoti āha ‘‘sañjātarāgādikacavaro’’ti. Atha vā kasambu vuccati tintakuṇapakasaṭaṃ udakaṃ, imasmiñca sāsane dussīlo nāma jigucchanīyattā tintakuṇapaudakasadiso, tasmā kasambu viya jātoti kasambujāto. Lokuttaradhammaupanissayassa natthitāyāti yattha patiṭṭhitena sakkā bhaveyya arahattaṃ laddhuṃ, tassā patiṭṭhāya bhinnattā vuttaṃ. Mahāsīlasmiṃ paripūrakāritāyāti yattha patiṭṭhitena sakkā bhaveyya arahattaṃ pāpuṇituṃ, tasmiṃ paripūrakāritāya.
关于捉杖等礼仪中起始计数为“出家人统称”，以此起誓曰“我亦为出家人，我亦为出家人”，乃称之为出家人誓证。握土器者为陶土器持者。污秽业者谓为污染业，因无善质且缺良质外遮。所谓卡桑布刀柄者指刀柄生出者，称‘生出色贪等刀柄者’。或称卡桑布因形状似三尖叶水，因戒律中恶戒名为嫌弃之，不清净故称之为卡桑布生出者。无上正法依止不可得，以其有坚固定立者得证阿拉汉，故言不坚立不成。所谓善戒充满完整者，正立得证阿拉汉，是为其充满完整。
Āsaṃsasuttavaṇṇanā niṭṭhitā. · 《阿桑萨经》注释完毕。
4. Cakkavattisuttavaṇṇanā4. 《转轮王经》注释
§14
14. Catutthe catūhi saṅgahavatthūhīti dānapiyavacanaatthacariyāsamānattatāsaṅkhātehi catūhi saṅgahakāraṇehi. Cakkaṃ vattetīti āṇācakkaṃ pavatteti. Cakkanti vā idha ratanacakkaṃ veditabbaṃ. Ayañhi cakkasaddo sampattiyaṃ, lakkhaṇe, rathaṅge, iriyāpathe, dāne, ratanadhammakhuracakkādīsu ca dissati. ‘‘Cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussāna’’ntiādīsu (a. ni. 4.31) hi sampattiyaṃ dissati. ‘‘Pādatalesu cakkāni jātānī’’ti (dī. ni. 2.35; 3.204) 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) ettha ratanacakke. ‘‘Mayā pavattitaṃ cakka’’nti (su. ni. 562) ettha dhammacakke. ‘‘Icchāhatassa posassa, cakkaṃ bhamati matthake’’ti (jā. 1.5.103) ettha khuracakke. ‘‘Khurapariyantena cakkenā’’ti (dī. ni. 1.166) ettha paharaṇacakke. ‘‘Asanivicakka’’nti (dī. ni. 3.61) ettha asanimaṇḍale. Idha panāyaṃ ratanacakke daṭṭhabbo.
第四者谓四种聚合物，依施舍、慈语、行为、同等言之为四种聚合因。轮转者谓车轮转动。此处车轮应理解为宝轮。此轮名涵盖财富、特征、车轮、行路、施舍、宝物及法轮等。经文中佛言：‘诸天人中有四轮俱足’，此指财富。‘足底有轮般生’，此指特征。‘有轮承载脚’，此指车轮。‘有四轮与九门’，此指行路。‘施舍时转轮’，此指施舍。‘天宝轮陀降’，此指宝轮。‘我转法轮’，此指法轮。‘欲蓄我轮盛，轮于头转’，此指蹄轮。‘蹄轮环绕’，此指护卫轮。‘座边轮’，此指座轮。于此宝轮应细览。
Kittāvatā panāyaṃ cakkavattī nāma hoti? Ekaṅguladvaṅgulamattampi cakkaratanaṃ ākāsaṃ abbhuggantvā pavattati. Sabbacakkavattīnañhi nisinnāsanato uṭṭhahitvā cakkaratanasamīpaṃ gantvā hatthisoṇḍasadisapanāḷiṃ suvaṇṇabhiṅgāraṃ ukkhipitvā udakena abbhukkiritvā ‘‘abhivijinātu bhavaṃ cakkaratana’’nti vacanasamanantarameva vehāsaṃ abbhuggantvā cakkaratanaṃ pavattatīti. Yassa pavattisamakālameva, so rājā cakkavattī nāma hoti.
何谓轮转者？即以一寸二寸大小的宝轮在空中飞转。所有轮转人坐卧起身亲近宝轮，掷出象牙针及金饰，以水洒落，言‘愿我加持此宝轮’，话语未尽，风已吹动宝轮随之转动。同步转动时，即为国王轮转者。
Dhammoti dasakusalakammapathadhammo, dasavidhaṃ vā cakkavattivattaṃ. Dasavidhe vā kusaladhamme agarahite vā rājadhamme niyuttoti dhammiko. Tena ca dhammena sakalalokaṃ rañjetīti dhammarājā. Dhammena vā laddharajjattā dhammarājā. Cakkavattīhi dhammena ñāyena rajjaṃ adhigacchati, na adhammena. Dasavidhena cakkavattivattenāti dasappabhedena cakkavattīnaṃ vattena.
法者即十种善业道法，轮转者行为亦为十种。十种善法中无仁政则为恶政，故称法治。以法悦众生者为法王。法王由法治理国，不由非法。十种法者为十种轮转者之义。
Kiṃ pana taṃ dasavidhaṃ cakkavattivattanti? Vuccate –
那么，世尊所说的这十种成为转轮圣王的条件是什么呢？说曰——
‘‘Katamaṃ pana taṃ, deva, ariyaṃ cakkavattivattanti? Tena hi tvaṃ, tāta, dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ mānento dhammaṃ pūjento dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahassu antojanasmiṃ balakāyasmiṃ khattiyesu anuyantesu brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu. Mā ca te, tāta, vijite adhammakāro pavattittha. Ye ca te, tāta, vijite adhanā assu, tesañca dhanamanuppadeyyāsi. Ye ca te, tāta, vijite samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti. Te kālena kālaṃ upasaṅkamitvā paripuccheyyāsi pariggaṇheyyāsi – ‘kiṃ, bhante, kusalaṃ kiṃ akusalaṃ, kiṃ sāvajjaṃ kiṃ anavajjaṃ, kiṃ sevitabbaṃ kiṃ na sevitabbaṃ, kiṃ me kariyamānaṃ dīgharattaṃ ahitāya dukkhāya assa, kiṃ vā pana me kariyamānaṃ dīgharattaṃ hitāya sukhāya assā’ti. Tesaṃ sutvā yaṃ akusalaṃ, taṃ abhinivajjeyyāsi, yaṃ kusalaṃ, taṃ samādāya vatteyyāsi. Idaṃ kho, tāta, taṃ ariyaṃ cakkavattivatta’’nti –
“尊者，请问，天啊，什么是高贵的转轮圣王的条件呢？你啊，尊敬的孩子，正依靠此法而作，尊重法、敬重法、尊重法、崇敬法、供养法、尊敬法、不轻慢法，成为法的旗帜、法的象征、法的主宰，建立护持法的群体，在内外世界、在强壮的身体、在王族中、在护从中、在婆罗门耕作之家中、在城镇村落里、在沙门婆罗门那里、在山林野禽中皆受到尊重。同时，尊敬的孩子，你不可在已被征服时做不法之事。那些你已征服的财富，你应当为之增益。那些你已征服、远离沙门婆罗门的懈怠放逸、弃绝忍辱和安住自主的人，应当亲近教化。他们随着时间，必前来问你询问，听闻你所说关于善恶、犯戒与不犯戒、当修与不当修、我所行之长期对苦处有害，还是对利益幸福有利等问题。听他们所问，你当摈弃不善之法，遵守善法，恪守实行。这就是，尊敬的孩子，高贵的转轮圣王的条件。”
Evaṃ cakkavattisutte (dī. ni. 3.84) āgatanayena antojanasmiṃ balakāye ekaṃ, khattiyesu ekaṃ, anuyantesu ekaṃ, brāhmaṇagahapatikesu ekaṃ, negamajānapadesu ekaṃ, samaṇabrāhmaṇesu ekaṃ, migapakkhīsu ekaṃ, adhammakārappaṭikkhepo ekaṃ, adhanānaṃ dhanānuppadānaṃ ekaṃ, samaṇabrāhmaṇe upasaṅkamitvā pañhapucchanaṃ ekanti evamevaṃ taṃ cakkavattivattaṃ dasavidhaṃ hoti. Gahapatike pana pakkhijāte ca visuṃ katvā gaṇhantassa dvādasavidhaṃ hoti.
如是，关于转轮圣王法（《大念处经续》及《中部·尼》3.84）中所说的，如此解释，在内外世界强壮的身体中有一，在王族中有一，在护从中有一，在婆罗门耕作之家有一，在城镇村落中有一，在沙门婆罗门中有一，在野禽中有一，断绝不法行为有一，拥有财富增加有一，亲近沙门婆罗门并询问有一，诸如此类，这就是成为十种转轮圣王条件。对于耕作之家中生出的护从，有十二种条件。
Aññathā vattituṃ adento so dhammo adhiṭṭhānaṃ etassāti tadadhiṭṭhānaṃ. Tena tadadhiṭṭhānena cetasā. Sakkarontoti ādarakiriyāvasena karonto. Tenāha ‘‘yathā’’tiādi. Garuṃ karontoti pāsāṇacchattaṃ viya garukaraṇavasena garuṃ karonto. Tenevāha ‘‘tasmiṃ gāravuppattiyā’’ti. Dhammādhipatibhūtāgatabhāvenāti iminā yathāvuttadhammassa jeṭṭhakabhāvena purimataraṃ attabhāvesu sakkaccaṃ samupacitabhāvaṃ dasseti. Dhammavaseneva ca sabbakiriyānaṃ karaṇenāti etena ṭhānanisajjādīsu yathāvuttadhammaninnapoṇapabbhārabhāvaṃ dasseti. Assāti rakkhāvaraṇaguttiyā. Paraṃ rakkhantoti aññaṃ diṭṭhadhammikādianatthato rakkhanto. Teneva pararakkhasādhanena khantiādiguṇena attānaṃ tato eva rakkhati. Mettacittatāti mettacittatāya. Nivāsanapārupanagehādīni sītuṇhādippaṭibāhanena āvaraṇaṃ.
若想用别的方式表现，就是说此法是尊严的坚定。以此坚定的意志内心，出于敬重之心而作，这就是所谓‘如是’。以如覆石之严重姿态庄严，这就是‘以庄重为由’。作为法的主宰，展示对所说之法的至尊和至高之身分，显示法的一切作业之来源和从属关系，以此立位。这就是‘成为法的主宰’的意义。‘护持’指从内心起护持法、守护法，不受外来异见所破坏，依忍辱等善根稳固护持自身。慈爱心指出对他众生如慈母对儿女般的爱护。护持是犹如巢穴，使寒暑风雨不入的袒护和保护。
Antojanasminti abbhantarabhūte puttadārādijane. Sīlasaṃvare patiṭṭhāpentoti iminā rakkhaṃ dasseti. Vatthagandhamālādīni cassa dadamānoti iminā āvaraṇaṃ, itarena guttiṃ. Sampadānenapīti pi-saddena sīlasaṃvaresu patiṭṭhāpanādīnaṃ sampiṇḍeti. Esa nayo paresupi pi-saddaggahaṇe. Nigamo nivāso etesanti negamā. Evaṃ jānapadāti āha ‘‘tathā nigamavāsino’’tiādinā.
“内外世界”指的是内心和外在的亲属子女之类的人。以守护戒律的坚定表现护持。通过为他们献上衣物、食物等，表现对戒律的布施和护持。‘城镇村落’为聚落之地，即居住城镇和村落的地方，由此以“居住于聚落者”的名称称呼。
Rakkhāvaraṇaguttiyā kāyakammādīsu saṃvidahanaṃ ṭhapanaṃ nāma tadupadesoyevāti vuttaṃ ‘‘kathetvā’’ti. Etesūti pāḷiyaṃ vuttesu samaṇādīsu. Paṭivattetuṃ na sakkā khīṇānaṃ kilesānaṃ puna anuppajjanato. Sesamettha suviññeyyameva.
“护持法之群体”的建立，意即从身体之业中内心所生起的维护法的活动，这是其教诲说的“宣说”之意。沙门等所言之语。若曾断尽烦恼，则不可能复起。因此这里应当善知理解。
Cakkavattisuttavaṇṇanā niṭṭhitā. · 《转轮王经》注释完毕。
5. Sacetanasuttavaṇṇanā5. 《有意经》义注
§15
15. Pañcame isayo patanti sannipatanti etthāti isipatananti āha ‘‘buddhapaccekabuddhasaṅkhātāna’’ntiādi. Sabbūpakaraṇāni sajjetvāti sabbāni rukkhassa chedanatacchanādisādhanāni upakaraṇāni raññā āṇattadivaseyeva sajjetvā. Nānā karīyati etenāti nānākaraṇaṃ, nānābhāvoti āha ‘‘nānatta’’nti. Nesanti saralopenāyaṃ niddesoti āha ‘‘na esa’’nti. Tathā atthesanti etthāpīti āha ‘‘atthi esa’’nti. Pavattanatthaṃ abhisaṅkharaṇaṃ abhisaṅkhāro, tassa gati vegasā pavatti. Taṃ sandhāyāha ‘‘payogassa gamana’’nti.
第十五段。「仙人堕处」——因为仙人们于此聚集落脚，故如此称说，解释「被称为佛陀与辟支佛……」等语。「备齐一切所需用具」——即国王于下令当日便备齐一切砍伐树木、刨削等所需的工具器物。「以此而使之有所区别」即「区别化」，意为相异之状态，故解释「差异性」。「引导他们」——此处以省略半元音『r』来说明，故解释为「非此」。同样，「其中存在」亦如此，故解释为「此乃存在」。为使运转而造作，即「行」，其趋向乃以速度运行。缘此而说「运作之行进」。
Sagaṇḍāti khuddānukhuddakagaṇḍā. Tenāha ‘‘uṇṇatoṇataṭṭhānayuttā’’ti. Sakasāvāti sakasaṭā. Tenāha ‘‘pūtisārenā’’tiādi. Evaṃ guṇapatanena patitāti yathā taṃ cakkaṃ nābhiaranemīnaṃ sadosatāya na patiṭṭhāsi, evamekacce puggalā kāyavaṅkādivasena sadosatāya guṇapatanena patitā sakaṭṭhāne na tiṭṭhanti. Ettha ca pharusavācādayopi apāyagamanīyā sotāpattimaggeneva pahīyantīti daṭṭhabbā.
「有疙瘩」——即细微小疙瘩。因此说「适合于凸起凹陷之处」。「有树脂」——即有腐朽汁液。因此说「带有腐败心材」等语。「如是因功德败落而堕落」——犹如那车轮因轮毂、轮辐、轮辋皆有缺陷而无法稳立，同样，某些人因身体弯曲等而带有缺陷，由于功德败落而无法安立于自己的位置。在此还应了知：粗恶语等导向恶道之行为，亦正是通过入流道才得以断除。
Sacetanasuttavaṇṇanā niṭṭhitā. · 《有意经》义注完毕。
6. Apaṇṇakasuttavaṇṇanā6. 《无戏论经》义注
§16
16. Chaṭṭhe virajjhanakiriyā nāma pacchā samādātabbatāya apaṇṇakappayogasamādānā viya hoti, avirajjhanakiriyā pana pacchā asamādātabbatāya anūnāti taṃsamaṅgipuggalo apaṇṇako, tassa bhāvo apaṇṇakatāti āha ‘‘apaṇṇakapaṭipadanti aviraddhapaṭipada’’ntiādi. Yasmā sā adhippetatthasādhanena ekaṃsikā vaṭṭato niyyānāvahā, tattha ca yuttiyuttā asārāpagatā aviruddhatāya apaccanīkā anulomikā anudhammabhūtā ca, tasmā vuttaṃ ‘‘ekaṃsapaṭipada’’ntiādi. Na takkaggāhena vā nayaggāhena vāti takkaggāhena vā paṭipanno na hoti nayaggāhena vā apaṇṇakapaṭipadaṃ paṭipanno. Tattha takkaggāhena vāti ācariyaṃ alabhitvā ‘‘evaṃ me sugati, nibbānaṃ vā bhavissatī’’ti attano takkaggahaṇamattena. Nayaggāhenāti paccakkhato adisvā nayato anumānato gahaṇena. Evaṃ gahetvā paṭipannoti takkamattena, nayaggāhena vā paṭipanno. Paṇḍitasatthavāho viya sampattīhi na parihāyatīti yojanā.
第十六条名为“virajjhanakiriyā”，即排除不纯净、不能清净修持的行为，谓其基础根本为“apaṇṇakappayogasamādāna”，即无善法的专注定力。本条谓：“avirajjhanakiriyā”者，则以非清净、非专注为属性，称此类人“不善”。此法随时调摄以达成内心和谐，且须合乎因缘调和、不逆，不偏离正法而调合，故谓“ekaṃsapaṭipada”，意谓“单一法门之修行”。非贤明善导之人，无法施行此单一修行；反之贤师所教导则成就安乐与涅槃。所谓“nayaggāhenāti”为经由推测取舍而实行修行；“takkaggāhena”则以智慧确知而修持，皆视为合适之修法。明智的导师以善巧修持者，得有此功德成功。
Yaṃ sandhāya vuttanti parihānañca aparihānañca sandhāya jātake (jā. 1.1.1) vuttaṃ. Ayaṃ panettha gāthāya atthayojanā – apaṇṇakaṃ ṭhānaṃ aviraddhakāraṇaṃ niyyānikakāraṇaṃ eke bodhisattappamukhā paṇḍitamanussā gaṇhiṃsu. Ye pana te bālasatthavāhaputtappamukhā takkikā āhu, te dutiyaṃ sāparādhaṃ anekaṃsikaṃ ṭhānaṃ aniyyānikaṃ kāraṇaṃ aggahesuṃ, te kaṇhapaṭipadaṃ paṭipannā. Tattha sukkapaṭipadā aparihānipaṭipadā, kaṇhapaṭipadā parihānipaṭipadā, tasmā ye sukkapaṭipadaṃ paṭipannā, te aparihīnā sotthibhāvaṃ pattā. Ye pana kaṇhapaṭipadaṃ paṭipannā, te parihīnā anayabyasanaṃ āpannāti imamatthaṃ bhagavā anāthapiṇḍikassa gahapatino vatvā uttari idamāha ‘‘etadaññāya medhāvī, taṃ gaṇhe yadapaṇṇaka’’nti.
「缘此所说」——缘退失与不退失而于本生故事（《本生》第一册第一篇）中所说。此处偈颂的义理解释如下：「无过失之立场」即「不错失因缘」、「出离之因缘」，以菩萨为首的智慧之人采取了此立场。而那些以愚痴商旅之子为首的思辨者，他们所采取的是第二种「有过失的」「不确定的立场」与「非出离之因缘」，他们走上了黑暗之道。其中，白净之道即不退失之道，黑暗之道即退失之道；因此，凡走上白净之道者，不退失而得安乐；凡走上黑暗之道者，则退失而陷于衰败困境。世尊向给孤独居士说明此义后，进一步说道：「智者洞知此理，应取那无过失之法。」
Tattha etadaññāya medhāvīti medhāti laddhanāmāya visuddhāya uttamāya paññāya samannāgato kulaputto etaṃ apaṇṇakaṃ ṭhānaṃ dutiyañcāti dvīsu atakkaggāhatakkaggāhasaṅkhātesu ṭhānesu guṇadosaṃ vuddhihāniṃ atthānatthaṃ ñatvāti attho. Taṃ gaṇhe yadapaṇṇakanti yaṃ apaṇṇakaṃ ekaṃsikaṃ sukkapaṭipadāaparihāniyapaṭipadāsaṅkhātaṃ niyyānikakāraṇaṃ, tadeva gaṇheyya. Kasmā? Ekaṃsikādibhāvatoyeva. Itaraṃ pana na gaṇheyya. Kasmā? Anekaṃsikādibhāvatoyeva.
此处“etadaññāya medhāvī”，即以智慧惠者为名谓。所谓“medhāti”，为具德之意，指清净、优良之慧能，使人洞晓身心法义。此慧子弟即能知晓“單一而不堕的善行”和“二法间善恶之增长”所带来的各种功过，善恶递增之理。因故称“taṃ gaṇhe yadapaṇṇaka”，谓取单一不堕善行之人。何以故？因其为单一善行之因，能息断恶因。其他多种不善因则不计入。故此处强调“单一行为所成就之功德为首”。
Yavanti tāya sattā amissitāpi samānajātitāya missitā viya hontīti yoni. Sā pana atthato aṇḍādiuppattiṭṭhānavisiṭṭho khandhānaṃ bhāgaso pavattivisesoti āha ‘‘khandhakoṭṭhāso yoni nāmā’’ti. Kāraṇaṃ yoni nāma, yonīti taṃ taṃ phalaṃ anupacitañāṇasambhārehi duravagādhabhedatāya missitaṃ viya hotīti. Yato ekattanayena so evāyanti bālānaṃ micchāgāho. Passāvamaggo yoni nāma yavanti tāya sattā yonisambandhena missitā hontīti. Paggahitā anuṭṭhānena, punappunaṃ āsevanāya paripuṇṇā.
「以此」——因为众生即使彼此不相混杂，亦因同类出生而如混杂一般，故称为「胎」。然而就实义而言，是指以卵生等出生处所为特征、诸蕴分段生起的特殊形式，故说「诸蕴之分部即名为胎」。「胎」名为因缘——「胎」者，即彼彼果报因所积聚的智慧资粮尚未充足，故因深奥难透之差别而如混杂一般。由此，以一体性的方式执为「唯此而已」，乃是愚人的邪执。「胎」名为排泄之道——以此众生因与胎相关联而混杂在一起。「已被提起」——由于付诸实行；「圆满」——由于反复串习。
‘‘Cakkhutopī’’tiādimhi pana cakkhuviññāṇādivīthīsu tadanugatamanoviññāṇavīthīsu ca kiñcāpi kusalādīnaṃ pavatti atthi, kāmāsavādayo eva pana vaṇato yūsaṃ viya paggharanakaasucibhāvena sandanti, tasmā te eva ‘‘āsavā’’ti vuccanti. Tattha hi paggharanakaasucimhi āsavasaddo niruḷhoti. Dhammato yāva gotrabhūti tato paraṃ maggaphalesu appavattanato vuttaṃ. Ete hi ārammaṇakaraṇavasena dhamme gacchantā tato paraṃ na gacchanti. Nanu tato paraṃ bhavaṅgādīnipi gacchantīti ce? Na, tesampi pubbe ālambitesu lokiyadhammesu sāsavabhāvena antogadhattā tato paratābhāvato. Ettha ca gotrabhuvacanena gotrabhuvodānaphalasamāpattipurecārikaparikammāni vuttānīti veditabbāni. Paṭhamamaggapurecārikameva vā gotrabhu avadhinidassanabhāvena gahitaṃ, tato paraṃ pana maggaphalasamānatāya aññesu maggesu maggavīthiyaṃ samāpattivīthīyaṃ nirodhānantarañca pavattamānesu phalesu nibbāne ca āsavānaṃ pavatti nivāritāti veditabbaṃ. Savantīti gacchanti, ārammaṇakaraṇavasena pavattantīti attho. Avadhiattho ā-kāro, avadhi ca mariyādābhividhibhedato duvidho. Tattha mariyādaṃ kiriyaṃ bahi katvā pavattati yathā ‘‘āpāṭalīputtaṃ vuṭṭho devo’’ti. Abhividhi pana kiriyaṃ byāpetvā pavattati yathā ‘‘ābhavaggaṃ bhagavato yaso pavattatī’’ti. Abhividhiattho cāyamā-kāro idha gahitoti vuttaṃ ‘‘antokaraṇattho’’ti.
所谓『眼识等』，指的是眼识及随之而来的心识等识路，在这些识路中存在某些善业等行为的发生。而『烦恼』之类，则好像烟瘴与毒液的混合物般相互侵染，因此称之为『烦恼』。其中，在烟瘴与毒液之间，『烦恼』一词因此显得深刻严密。佛法中说，直到种姓的果报为止，烦恼还会发生，其后在道果上则少发生。这是因为，这些烦恼由对境缘起作用而生起，但在种姓果报之后则不再起。难道种姓果报之后还会发生生死等烦恼吗？其实不然，那些果报也由于前世依托的世俗法中具有烦恼的性质而产生，故其源头依然是烦恼。再者，用『种姓』一词，是指种姓果报的前行及相应行为。第一道果报的前行阶段，因种姓的出现而被覆盖；其后因道果相同而对应其他道果的识路和证得以及灭后继续发生的果报中，烦恼行为得以遮伏而消灭。所谓的活动，是指烦恼的行为过程。行为有两种，分别是仪式性行为和表达性行为。仪式性行为表现在外，如「阿跋提子出生，天降临」一样；表达性行为则指仪式所包含的意义，如「世尊威名显扬」等。这两者的范畴就是『内部涵义』。
Madirādayoti ādi-saddena sindhavakādambarikāpotikādīnaṃ saṅgaho daṭṭhabbo. Cirapārivāsiyaṭṭho ciraparivuṭṭhatā purāṇabhāvo. Avijjā nāhosītiādīti ettha ādi-saddena ‘‘purimā, bhikkhave, koṭi na paññāyati bhavataṇhāyā’’ti (a. ni. 10.62) idaṃ suttaṃ saṅgahitaṃ. Avijjāsavabhavāsavānaṃ ciraparivuṭṭhatāya dassitāya tabbhāvabhāvino kāmāsavassa ciraparivuṭṭhatā dassitāva hoti. Aññesu ca yathāvutte dhamme okāsañca ārammaṇaṃ katvā pavattamānesu mānādīsu vijjamānesu attattaniyādiggāhavasena abhibyāpanaṃ madakaraṇavasena āsavasadisatā ca etesaṃyeva, na aññesanti etesveva āsavasaddo niruḷhoti daṭṭhabbo. Āyataṃ anādikālikattā. Pasavantīti phalanti. Na hi kiñci saṃsāradukkhaṃ atthi, yaṃ āsavehi vinā uppajjeyya. Purimāni cetthāti etesu catūsu atthavikappesu purimāni tīṇi. Yatthāti yesu suttābhidhammappadesesu. Tattha yujjanti kilesesuyeva yathāvuttassa atthattayassa sambhavato. Pacchimaṃ kammepīti pacchimaṃ ‘‘āyataṃ vā saṃsāradukkhaṃ savanti pasavantī’’ti vuttanibbacanaṃ kammepi yujjati dukkhappasavanassa kilesakammasādhāraṇattā.
所谓『酒』等词，是借此来概括如印度河流域挂饰等物的聚合。所谓『久居者』，是指长久住世、久已盛行的旧习。所谓『无明未消』等，是指经藏中起头句为「过去阿难，不知人生之苦」的经文。此处将经文予以概括，表示因无明烦恼长久不灭，故欲烦恼亦长久不灭，有欲烦恼不灭的显现。至于其他所说之法如在诸念等中依止而起的烦恼著作，虽以诸毒害生烦恼的散布来看，亦是烦恼的表现，没有别的说法，所以称为烦恼。烦恼性质无始无明的因缘，故是无始的。所谓『长久者』，是其久住不灭。世间苦恼从无明烦恼生起，若无明烦恼不存在，则无世间苦恼。经文中『过去』意涵，乃指四个义理范畴中之过去义。此中用词与禅辨等教理相应。所谓『后果』，指后文「长久世间苦恼存在并起苦果」为终结句，谓因苦恶继起故苦果延续不断。
Diṭṭhadhammā vuccanti paccakkhabhūtā khandhā, diṭṭhadhamme bhavā diṭṭhadhammikā. Vivādamūlabhūtāti vivādassa mūlakāraṇabhūtā kodhūpanāhamakkhapalāsaissāmacchariyamāyāsāṭheyyathambhasārambhamānātimānā. Yena devūpapatyassāti yena kammakilesappakārena āsavena devesu upapatti nibbatti assa mayhanti sambandho. Gandhabbo vā vihaṅgamo ākāsacārī assanti vibhattiṃ vipariṇāmetvā yojetabbaṃ. Ettha ca yakkhagandhabbavinimuttā sabbā devatā devaggahaṇena gahitā. Naḷo vuccati mūlaṃ, tasmā vinaḷīkatāti vigatanaḷā vigatamūlā katāti attho. Avasesā ca akusalā dhammāti akusalakammato avasesā akusalā dhammā āsavāti āgatāti sambandho.
所谓『有形法』，是指构成身心之五蕴中有形色蕴。『有形法中有情』即意指由有形法构成的有情众生。所谓『争执根源』，指的是争执之根本原因，是由愤怒、无明、嫉妒、妄语等烦恼及无明所造作的虚妄幻觉和错觉，产生轰动与虚妄之事。所谓天界的产生，是指因业及烦恼的作用，而于天人界得生起，这由烦恼与业的关系所决定。所谓『迦楼罗、曼陀罗、空行鸟』，是诸天的别称，彼此之间的变化区别及对应法门需加以说明。这里所说的『夜叉及乾闼婆得解脱之人』，是指经由诸天授记之众天神。所谓『根』，指此法的根本。所以称为『无根』即为断除根本。所谓『残余的恶法』，是指由恶业所造作的次第残余恶法，称为烦恼或联系之物。
Paṭighātāyāti paṭisedhanāya. Parūpavāda…pe… upaddavāti idaṃ yadi bhagavā sikkhāpadaṃ na paññāpeyya, tato asaddhammappaṭisevanaadinnādānapāṇātipātādihetu ye uppajjeyyuṃ parūpavādādayo diṭṭhadhammikā nānappakārā anatthā, ye ca tannimittameva nirayādīsu nibbattassa pañcavidhabandhanakammakāraṇādivasena mahādukkhānubhavādippakārā anatthā, te sandhāya vuttaṃ.
所谓『打击』，是指排斥或反制行为。所谓『口头攻击』……以此类推。所谓『增加烦恼』，是指如果世尊不为比库们讲授持戒法，则因不学习戒律而产生的不信法行为，如偷盗、杀生等导致他人起口头攻击等行为，这些行为是基于有形法的不同方面而生，是无益的。那些因前述原因而堕地狱等恶道者，因五种束缚业因而受大苦，这些恶道众生的疾苦不利之因，也是被指出的。
Tepaneteti ete kāmarāgādikilesatebhūmakakammaparūpavādādiuppaddavappakārā āsavā. Yatthāti yasmiṃ vinayādipāḷippadese. Yathāti yena duvidhādippakārena avasesesu ca suttantesu tidhā āgatāti sambandho. Nirayaṃ gamentīti nirayagāminiyā. Chakkanipāteti chakkanipāte āhuneyyasutte (a. ni. 6.58). Tattha hi āsavā chadhā āgatā.
所谓『兴起』，是指由欲、嗔等烦恼根基所生起的地狱业、造口业、口头攻击等烦恼，以及其所导致的恶果。这些都是出于律制等规定上的不洁之处。所谓『如是』，是指如后面经文中，因出于二种及其它恶业造作的三种业果而生的相关联系。所谓『堕入地狱』，就是指作地狱苦业而生于地狱。『六品』是指六品经中〈应当受供养经〉的经文。于此烦恼如烟雾般遮蔽而生起。
Sarasabhedoti khaṇikanirodho. Khīṇākāroti accantāya khīṇatā. Āsavā khīyanti pahīyanti etenāti āsavakkhayo, maggo. Āsavānaṃ khayante uppajjanato āsavakkhayo, phalaṃ. Āsavakkhayena pattabbato āsavā khīyanti etthāti āsavakkhayo, nibbānaṃ. Visuddhimagge (visuddhi. 2.557-560) vitthārito, tasmā tattha, taṃ saṃvaṇṇanāya ca vuttanayena veditabbo.
所谓『断损』，是指短暂的止息。所谓『彻底断灭』，是指圆满、完全断尽。『烦恼』被消灭、舍弃，称为烦恼断灭，道。烦恼断灭是由烦恼生起的断灭，是果位。由断灭可知烦恼会减少，故称烦恼断灭即涅槃。此义详述于《清净道论》中，因此此处言说的内容应由此而知。
Tathāti iminā visuddhimagge vitthāritataṃ upasaṃharati. Kusalappavattiṃ āvaranti nivārentīti āvaraṇīyā. Purimappavattivasenāti niddokkamanato pubbe kammaṭṭhānassa pavattivasena. Ṭhapetvāti hatthagataṃ kiñci ṭhapento viya kammaṭṭhānaṃ satisampajaññavasena ṭhapetvā kammaṭṭhānameva manasikaronto niddaṃ okkamati, jhānasamāpanno viya yathāparicchinneneva kālena pabujjhamāno kammaṭṭhānaṃ ṭhapitaṭṭhāne gaṇhantoyeva pabujjhati nāma. Tena vuttaṃ ‘‘tasmā…pe… nāma hotī’’ti. Mūlakammaṭṭhāneti ādito paṭṭhāya parihariyamānakammaṭṭhāne. Pariggahakammaṭṭhānavasenāti sayanaṃ upagacchantena pariggahamānakammaṭṭhānamanasikāravasena. So pana dhātumanasikāravasena icchitabboti dassetuṃ ‘‘ayaṃ hī’’tiādi vuttaṃ.
「如来」者，藉由此清净之道详尽论述而归纳总结之。所谓「覆蔽，遮蔽」者，是说善法的发生被覆盖阻止。所谓「过往发生之义」，指从过去发生的业处开展而言。所谓「安置」，如手把持某物般，以觉知明了为依止，将业处安置于心念所归之处，遂渐入禅定，犹如分明断续的时段中复苏，觉察业处所在。故说『因此......故名为』。所谓「根本业处」，乃是依止起始，正在流转的业处。所谓「携带业处者」者，是指由将息之人携带的业处所缘念。其以法身念为意欲，计欲示知『此是此』等，如文所说。
Apaṇṇakasuttavaṇṇanā niṭṭhitā. · 无戏论经义注释毕。
7. Attabyābādhasuttavaṇṇanā七、自害经义注释
§17
17. Sattame byābādhanaṃ dukkhāpananti āha ‘‘attabyābādhāyāti attadukkhāyā’’ti. Maggaphalacittuppādāpi kāyasucaritādisaṅgaho evāti āha ‘‘avāritānevā’’ti.
第十七障碍谓之苦苦父者，言『我苦障碍者，谓自苦焉』。又忆路与果产生之念，亦由身体清净行等积聚，谓『不为所隔』者。
Attabyābādhasuttavaṇṇanā niṭṭhitā. · 自害经义注释毕。
8. Devalokasuttavaṇṇanā八、天界经义注释
§18
18. Aṭṭhame itīti padasandhibyañjanasiliṭṭhatāti purimapadānaṃ pacchimapadehi atthato sahitatāya byañjanānaṃ vākyānaṃ siliṭṭhatāya dīpane nipāto.
第十八节，即谓音节连缀中词尾与前词词义相通的辅音字联合成音，与句中单词乃至句意上的连贯对应。
Devalokasuttavaṇṇanā niṭṭhitā. · 天界经义注释毕。
9. Paṭhamapāpaṇikasuttavaṇṇanā九、第一商人经义注释
§19
19. Navame ugghāṭetvāti āsanadvārañceva bhaṇḍapasibbake ca vivaritvā. Nādhiṭṭhātīti taṃtaṃkayavikkaye attanā voyogaṃ nāpajjati. Divākāleti majjhanhikasamaye. Assāmiko hoti tīsupi kālesu laddhabbalābhassa alabhanato. Apativātābādhaṃ rattiṭṭhānaṃ. Chāyudakasampannaṃ divāṭṭhānaṃ. Vipassanāpi vaṭṭati vipassanākammikoyeva. Tenapi hi navadhā indriyānaṃ tikkhattaṃ āpādentena samādhinimittaṃ gahetabbaṃ, vipassanānimittaṃ samāhitākārasallakkhaṇāya.
第十九节，启示者谓『开启』，如开启座门及器具盖帘。所谓声音发出者，乃指绳索解脱时内心未生分别而离之意。白昼，指中午时分。因所获善根微薄，无法聚集成为具足。夜晚，则为留止。伴有荫凉的水，喻清净白昼所居处。观慧亦是增长，犹如观慧所行。故此九根中的三根因果激发应取定境相，观慧亦当具有专注之相。
Paṭhamapāpaṇikasuttavaṇṇanā niṭṭhitā. · 《第一商贩经》注释已结束。
10. Dutiyapāpaṇikasuttavaṇṇanā十、《第二商贩经》注释
§20
20. Dasame visiṭṭhadhuroti visiṭṭhadhurasampaggāho vīriyasampanno. Ñāṇavīriyāyattā hi atthasiddhiyo. Tenāha ‘‘uttamadhuro’’tiādi. Vikkāyikabhaṇḍanti vikkayetabbabhaṇḍaṃ. Nikkhittadhanenāti nidahitvā ṭhapitadhanavasena. Vaḷañjanakavasenāti divase divase dānūpabhogavasena vaḷañjitabbadhanavasena. Upabhogaparibhogabhaṇḍenāti upabhogaparibhogūpakaraṇena. Nipatantīti nipātenti, attano dhanaggahena nipātavuttike karonti. Tenāha ‘‘nimantentī’’ti.
第二十节，所谓于顶端卓越者，即为善趣及精进具足者。因慧力而功德得成。故称『上顶端』等。所谓可毁坏器具，是指应当毁除之物。所谓「已收藏之财」，是指经由收藏安置而储存之财。所谓「日常糟粕」，是指日复一日以布施享用而储藏之财。所谓「供养消耗器具」，是指供养与消耗的用具。所谓「掉落」，意即自己财物未能保全者。故称「引导其落」也。
Ñāṇathāmenāti ñāṇassa thirabhāvena. Ñāṇaparakkamenāti ñāṇasahitena vīriyena. Diṭṭhadhammikasamparāyikaparamatthabhedañhi yena sutena ijjhati, taṃ sutaṃ nāma. Ukkaṭṭhaniddesena dassento ‘‘ekanikāya…pe… bahussutā’’ti āha. Āgatoti suppavattibhāvena svāgato. Tenāha ‘‘paguṇo pavattito’’ti. Abhidhamme āgatā kusalādikkhandhādibhedabhinnā dhammā suttantapiṭakepi otarantīti ‘‘dhammadharāti suttantapiṭakadharā’’icceva vuttaṃ. Na hi ābhidhammikabhāvena vinā nippariyāyato suttantapiṭakaññutā sambhavati. Dvemātikādharāti bhikkhubhikkhunimātikāvasena dvemātikādharāti vadanti, ‘‘vinayābhidhammamātikādharā’’ti yuttaṃ. Paripucchatīti sabbabhāgena pucchitabbaṃ pucchati. Tenāha ‘‘atthānatthaṃ kāraṇākāraṇaṃ pucchatī’’ti. Pariggaṇhātīti vicāreti.
所谓「智断绝者」者，是指智慧之坚定无动摇。所谓「智勇猛者」者，是由具足智慧辅助的勇猛。谓此理见论辩精通，及真实之义，以已所闻为准，称之为「所闻」。以广大演说示现「独一者……众所闻者」等说。谓已至者，以流布善法的性质，称为「已至入门」。又言显论部所摄涵异菩萨法等，于经藏中释示，故称「法拥持经藏」。必以此法身教义，不能离显论部，使得对经藏的融会贯通。谓二法母者，即比库和比库尼所共持的「律与显论部两母」理。义者，当通问诸法全体，故说「以义问义」。谓「筹划」者，即为详加思索计议。
Na evaṃ attho daṭṭhabboti evaṃ desanānukkamena attho na gahetabbo. Añño hi desanākkamo veneyyajjhāsayavasena pavattanato, añño paṭipattikkamo. Heṭṭhimena vā paricchedoti sīlasamādhipaññāsaṅkhātesu tīsu bhāgesu katthaci heṭṭhimanayena desanāya paricchedaṃ veditabbaṃ sīlena, katthaci uparimena bhāgena paññāya, katthaci dvīhipi bhāgehi sīlapaññāvasena. Idha pana sutte uparimena bhāgena paricchedo veditabboti vatvā taṃ dassento ‘‘tasmā’’tiādimāha. Yasmā vā bhagavā veneyyajjhāsayavasena paṭhamaṃ kalyāṇamittaṃ dassento arahattaṃ pavedetvā ‘‘tayidaṃ arahattaṃ imāya āraddhavīriyatāya hotī’’ti dassento vīriyārambhaṃ pavedetvā ‘‘svāyaṃ vīriyārambho iminā kalyāṇamittasannissayena bhavatī’’ti dassento nissayasampattiṃ pavedeti heṭṭhā dassitanidassanānurūpanti daṭṭhabbaṃ.
不应当以『如此的义理应当观见』作为法义的唯一标准，也不能完全依凭像这样顺次说演的教诲而断定法义。因为教法流传一方面表现在依止决志志向的行相，另一方面则体现在修行方法上。有时，针对戒定慧三种涵盖分别的法分，应当以戒为主要指南；有时则以慧为主要部分；又有时需二者俱具，以戒慧兼备为标准。这里，在经文中谈到以上者的部分为鉴别标准，即用此来显示『因此』等标志。由于世尊以依止决志志向为中介，首先示现善友，继而示现阿拉汉，说明『这一阿拉汉是因这发起努力而成就』，由此启发修习努力，并且指出『修习努力是以善友为所依』，便宣示了依止的确立。此等内容应当依据所示范的下述文句和说明加以了然。
Dutiyapāpaṇikasuttavaṇṇanā niṭṭhitā. · 《第二商贩经》注释已结束。
Rathakāravaggavaṇṇanā niṭṭhitā. · 《车匠品》注释已结束。