1. Bhaṇḍagāmavaggo · 1. 班达嘎马品复注
1. Bhaṇḍagāmavaggo一、班达村品
1-2. Anubuddhasuttādivaṇṇanā一至二、《随觉经》等的注释
§1-2
1-2. Catukkanipātassa paṭhame anubodho pubbabhāgiyaṃ ñāṇaṃ, paṭivedho anubodhena abhisamayo. Tattha yasmā anubodhapubbako paṭivedho anubodhena vinā na hoti. Anubodho hi ekacco paṭivedhasambaddho, tadubhayābhāvahetukañca vaṭṭe saṃsaraṇaṃ, tasmā vuttaṃ pāḷiyaṃ ‘‘ananubodhā…pe… tumhākañcā’’ti. Paṭisandhiggahaṇavasena bhavato bhavantarūpagamanaṃ sandhāvanaṃ, aparāparaṃ cavanūpapajjanavasena sañcaraṇaṃ saṃsaraṇanti āha ‘‘bhavato’’tiādi. Sandhāvitasaṃsaritapadānaṃ kammasādhanataṃ sandhāyāha ‘‘mayā ca tumhehi cā’’ti paṭhamavikappe. Dutiyavikappe pana bhāvasādhanataṃ hadaye katvā ‘‘mamañceva tumhākañcā’’ti yathārutavaseneva vuttaṃ . Dīgharajjunā baddhasakuṇaṃ viya rajjuhattho puriso desantaraṃ taṇhārajjunā baddhaṃ sattasantānaṃ abhisaṅkhāro bhavantaraṃ neti etāyāti bhavanetti. Tenāha ‘‘bhavarajjū’’tiādī.
第一至第二节。四分部的第一部分中，明了以前的知识称为『了知』，由了知得契合称为『证得』。因为只有了知先行，证得才能靠了知而成就。了知与证得是相依相连，有缺一则无法周全，因此称这世间的轮回为『无了知……等你们皆然』。以连接转续之义，生起有与无的相续往返，称为『存在』。此处『存在』一词，为了保持法的连贯，将过去与未来的缘起相续，故于第一转轮中以此义说『我与你们共为存在』。第二转轮则以存在的根本在于心，乃仿其所说『我与你们同此存在』。如长线绑鸟一般，线缠绕其身，鸟不能离开，比喻众生诸根被渴爱之线锁缚，此即所谓『存有之线』。故称之为『存在之线』等字。
Vaṭṭadukkhassa antakaroti sakalavaṭṭadukkhassa sakasantāne parasantāne ca vināsakaro abhāvakaro. Buddhacakkhudhammacakkhudibbacakkhumaṃsacakkhusamantacakkhusaṅkhātehi pañcahi cakkhūhi cakkhumā. Savāsanānaṃ kilesānaṃ samucchinnattā sātisayaṃ kilesaparinibbānena parinibbuto. Dutiyaṃ uttānameva.
轮回之苦的终结者，是一切轮回苦及其所有现象的消灭者、灭除者。以佛眼、法眼、比库眼、肉眼等五种眼为比喻称『眼者』。诸染污根断绝，心念净明，藉着染污的灭尽而涅槃成就。此是第二处的举例。
Anubuddhasuttādivaṇṇanā niṭṭhitā. · 《随觉经》等的注释完毕。
3-4. Paṭhamakhatasuttādivaṇṇanā三至四、《第一伤毁经》等的注释
§3-4
3-4. Tatiye kalinti aparādhaṃ. Vicinātīti ācinoti pasavati. Tena ca kalinā sukhaṃ na paṭilabhatīti tena aparādhena sukhaṃ na vindati. Nindiyappasaṃsāya hi pasaṃsiyanindāya ca samakova vipāko. Pasaṃsiyanindāti ca sampannaguṇaparidhaṃsanavasena pavattiyā mahāsāvajjatāya kaṭukataravipākā. Nindiyappasaṃsā pana kathaṃ tāya samavipākāti ce? Tasmiṃ avijjamānaguṇasamāropanena attano paresañca micchāpaṭipattihetubhāvato pasaṃsiyena tassa sabbhāvakaraṇato ca. Lokepi hi asūraṃ sūrena samaṃ karonto gārayho hoti, pageva duppaṭipannaṃ suppaṭipannena samaṃ karontoti. Sakena dhanenāti attano sāpateyyena. Appamattakova kalīti diṭṭhadhammikattā sappaṭikārattā ca appamattako aparādho. Ayaṃ…pe… mahantataro kali katūpacitattā samparāyikattā appaṭikārattā ca.
第三至第四节。现时谓犯过。‘审视’意指观察、端正。因今之时犯过，故难得安乐。分别善恶的赞叹与指责，结果相同。赞叹与责难是具德有缺的行为之展现，故产生大恶苦果。若问责难与赞叹如何具同果，应当知此是因无明而造成自己与他人的错误行为，故赞叹亦生烦恼。世间若将恶人视同良善者，为大过错，安忍贪嗔之财亦属于恶劣行为。乃至于不谨慎，明观自我而不改正，亦属于现时之犯过。此现时之犯过因恶劣、不当、堕落、未能悔改而更为严重。
Nirabbudoti gaṇanāviseso esoti āha ‘‘nirabbudagaṇanāyā’’ti, satasahassaṃ nirabbudāti attho. Nirabbudaparimāṇaṃ pana vassagaṇanāya evaṃ veditabbaṃ. Yatheva hi sataṃ satasahassānaṃ koṭi hoti, evaṃ sataṃ satasahassānaṃ koṭiyo pakoṭi nāma hoti, sataṃ satasahassānaṃ pakoṭiyo koṭipakoṭi, sataṃ satasahassakoṭipakoṭiyo nahutaṃ, sataṃ satasahassanahutāni ninnahutaṃ, sataṃ satasahassaninnahutāni ekaṃ abbudaṃ, tato vīsatiguṇitaṃ nirabbudaṃ. Yaṃ ariye garahanto nirayaṃ upapajjatīti ariye garahanto yaṃ nirabbudasaṅkhātaṃ nirayaṃ upapajjati, nirabbudoti ca pāṭiyekko nirayo natthi, avīcimhiyeva pana nirabbudagaṇanāya paccitabbaṭṭhānassetaṃ nāmaṃ. Catutthaṃ uttānameva.
『无量』意味着数字极多。此处以『无量数字』表示一百千百千之多。此数字应以雨季计数方式测算。譬如百的百千称为‘万’，再以万为单位累积，依次构成‘亿’、‘万亿’、‘千亿’、亿之亿。以此类推，有一特大数字称为『abbuda』，再乘二十称为『nirabbuda』。有圣者断定，恶业所成的地狱虽多，然并无无量数量之地狱，『无量』指这里无边无法数之意。『无量』的缘起，应当以无尽的雨季计数为准。此为第四处举例。
Paṭhamakhatasuttādivaṇṇanā niṭṭhitā. · 《第一伤毁经》等的注释完毕。
5. Anusotasuttavaṇṇanā五、《顺流经》的注释
§5
5. Pañcame anusotaṃ gacchatīti saṃsārasotassa anukūlabhāvena gacchati. Paccanīkapaṭipattiyāti saṃsārasotassa paṭikūlavasena pavattanibbidānupassanādipaṭipattiyā . Ṭhitasabhāvoti acalappasādādisamannāgamena ṭhitasabhāvo. Anāgāmī hi assaddhiyehi kāmarāgabyāpādehi akampaniyacittatāya tamhā lokā anāvattidhammatāya ca ṭhitasabhāvo nāma. Oghaṃ taritvāti kāmoghādicatubbidhaṃ oghaṃ atikkamitvā. Paratīraṃ gatoti nibbānapāraṃ gato. Brāhmaṇoti bāhitapāpatāya brāhmaṇoti saṅkhaṃ gato khīṇāsavo. Tenāha ‘‘seṭṭho niddoso’’ti. Pañcaverakammanti pāṇātipātādipañcaduccaritaṃ. Sahāpi dukkhena sahāpi domanassenāti kilesapariyuṭṭhāne sati uppannena dukkhadomanassena saddhimpi. Paripuṇṇanti tissannaṃ sikkhānaṃ ekāyapi anūnaṃ. Parisuddhanti nirupakkilesaṃ. Brahmacariyanti seṭṭhacariyaṃ. Iminā vārena sotāpannasakadāgāmino kathitā. Kiṃ pana te rudantā brahmacariyaṃ carantīti? Āma, kilesarodanena rodantā caranti nāma, sīlasampanno puthujjanabhikkhu ettheva saṅgahito.
第五节。随顺流转者，因适合轮回之流，故随流而行。相反苦厌者，是因不顺轮回而生厌弃、疲倦等实修。『稳固本性』者，谓具备坚定安心之属性。无需往返而定住；不起倒乱。阿那含位者，已断除不信，破除贪欲、嗔恚等杂染习气，心念坚定不动；且此世界法不再而无倒转，故名为稳固本性。『渡过波涛』者，谓突破四波罗蜜障碍之苦波，得以彼岸安住。『彼岸之境』者，即涅槃彼岸。『婆罗门』意为已摒除罪业，归入婆罗门类者。故称之为“至善无垢者”。五戒谓杀生等五种恶行。若生染污，虽身体尚存，心已被烦恼籠罩，与痛苦相连依。修习三学，至少成就其中之一，使身心清净无染，践行梵行，乃至于此，用以议论初果、二果和三果之人。若有人虽修持，却因烦恼而哭泣，虽具戒德，但仍是凡夫比库之表现。
Cetovimuttinti phalasamādhiṃ. Paññāvimuttinti phalañāṇaṃ. Chahākārehi pāragatoti abhiññāpāragū, pariññāpāragū, bhāvanāpāragū, pahānapāragū, sacchikiriyāpāragū, samāpattipāragūti evaṃ chahi ākārehi sabbadhammānaṃ pāraṃ pariyosānaṃ gato. Sesamettha suviññeyyameva.
『心解脱』指证得禅定之果。『慧解脱』指得知果慧智。以六种成就种类论断：彼此相通的通达、了解、修习、弃断、见证成就、入定成就者，这六种行法表现为诸法的彻底完成，终极的完成。此后分述更加细微的义理，应当悉心体知。
Anusotasuttavaṇṇanā niṭṭhitā. · 《随流经》注释终了。
6. Appassutasuttavaṇṇanā六、《少闻经》注释
§6
6. Chaṭṭhe appakaṃ sutaṃ hotīti navaṅgasatthusāsane kiñcideva sutaṃ hoti. Tadeva navaṅgasatthusāsanaṃ dassetuṃ ‘‘suttaṃ geyya’’ntiādi vuttaṃ. Tattha suttādīni vibhajitvā dassento ‘‘ubhatovibhaṅganiddesakkhandhakaparivārā’’tiādimāha. Kathaṃ panāyaṃ vibhāgo yujjeyya. Sagāthakañhi suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇaṃ. Tadubhayavinimuttañca suttaṃ udānādivisesasaññārahitaṃ natthi, yaṃ suttaṅgaṃ siyā. Maṅgalasuttādīnañca (khu. pā. 5.1 ādayo; su. ni. 261 ādayo) suttaṅgasaṅgaho na siyā gāthābhāvato dhammapadādīnaṃ viya . Geyyaṅgasaṅgaho vā siyā sagāthakattā sagāthāvaggassa viya. Tathā ubhatovibhaṅgādīsu sagāthakappadesānanti? Vuccate –
第六节说：若是听闻次第稍有不全，则称为九部分的圣教，有时称为部分的圣教。就此为表示九部分圣教，说有“经文（suttaṃ）”、“诗句（geyyaṃ）”等等。在这里，将经文等分开来说明，称为“双方划分的教示、经卷等集合”之类的名称。询问此种划分应如何使用。带韵文的经称为诗句，而无韵文的经则为注释。这两者均不受诗句与起句区别的限制，哪一部位为经文皆可。诸如吉祥经等（出自《中部》、《增支》）并非仅为韵文集，故不像《法句经》等单纯韵文集合。韵文集也许存在，如《相应颂》之类作为单韵文合集。那双方划分的诗句篇章是否指韵文篇章？答曰——
‘‘Suttanti sāmaññavidhi, visesavidhayo pare;
“经文者乃通行之法，特殊法则则别；
Sanimittā niruḷhattā, sahatāññena nāññato’’. (netti. aṭṭha. saṅgahavāravaṇṇanā; dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā; sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā)
（经文）因缘明晰而精确，不依他法而他解”。（摘自《正理集》、《增支释论第一大集歌义》、《正理义注第一大集歌义》）
Sabbassapi hi buddhavacanassa suttanti ayaṃ sāmaññavidhi. Tenevāha āyasmā mahākaccāno nettiyaṃ (netti. saṅgahavāro) ‘‘navavidhasuttantapariyeṭṭhī’’ti. Ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpannaṃ (pāci. 655, 1242) sakavāde pañca suttasatānīti (dha. sa. aṭṭha. nidānakathā; kathā. aṭṭha. nidānakathā) evamādi ca etassa atthassa sādhakaṃ. Visesavidhayo pare sanimittā tadekadesesu geyyādayo visesavidhayo tena tena nimittena patiṭṭhitā. Tathā hi geyyassa sagāthakattaṃ tabbhāvanimittaṃ. Lokepi hi sasilokaṃ sagāthakaṃ vā cuṇṇiyaganthaṃ ‘‘geyya’’nti vadanti. Gāthāvirahe pana sati pucchaṃ katvā vissajjanabhāvo veyyākaraṇassa tabbhāvanimittaṃ. Pucchāvissajjanañhi ‘‘byākaraṇa’’nti vuccati. Byākaraṇameva veyyākaraṇaṃ. Evaṃ sante sagāthakādīnampi pucchaṃ katvā vissajjanavasena pavattānaṃ veyyākaraṇabhāvo āpajjatīti? Nāpajjati geyyādisaññānaṃ anokāsabhāvato, ‘‘gāthāvirahe satī’’ti visesitattā ca. Tathā hi dhammapadādīsu kevalaṃ gāthābandhesu sagāthakattepi somanassañāṇamayikagāthāyuttesu ‘‘vuttaṃ heta’’ntiādīvacanasambandhesu abbhutadhammappaṭisaṃyuttesu ca suttavisesesu yathākkamaṃ gāthāudānaitivuttakaabbhutadhammasaññā patiṭṭhitā, tathā satipi gāthābandhabhāve bhagavato atītāsu jātīsu cariyānubhāvappakāsakesu jātakasaññā, satipi pañhavissajjanabhāve sagāthakatte ca kesuci suttantesu vedassa labhāpanato vedallasaññā patiṭṭhitāti evaṃ tena tena sagāthakattādinā nimittena tesu tesu suttavisesesu geyyādisaññā patiṭṭhitāti visesavidhayo suttaṅgato pare geyyādayo. Yaṃ panettha geyyaṅgādinimittarahitaṃ, taṃ suttaṅgaṃ visesasaññāparihārena sāmaññasaññāya pavattanato. Nanu ca sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇanti suttaṅgaṃ na sambhavatīti codanā tadavatthāvāti? Na tadavatthā sodhitattā. Sodhitañhi pubbe ‘‘gāthāvirahe sati pucchāvissajjanabhāvo veyyākaraṇassa tabbhāvanimitta’’nti.
所有佛说语中所称“经文”，是指这通行法则。长老大咖萨巴于《正理》卷中称之为“九种经文的最终分类”。《毗曇》、《法集论》等亦称其为五百余卷的经文总汇，此即该术语含义。特殊法则不同于通行法则，诗句等文体也因不同缘起而定。诗句的韵律为联句式，俗世也称领句为“诗句”，段中无诗句时则问句构成注释，问而示断即称“注释”。由此即便在有韵文的部分，也会出现问断并行之注释表现形式。由此双方划分等称谓也兼具问答解说辞的注释内容。不过，由于韵文缺失的《吉祥经》等未归入诗句集，故它们定性为经文总汇。故称“以诗句为体或以诗句为带体”的经文类别，谓之特殊法则或诗句类经文。其实，在《法句经》等纯诗集中，虽仅由韵文构成，但也存在带有不寻常内容的韵文（称作“奇特法理”）的经文。历代佛陀之前世故事里，韵文作为记事与行为表现的标记存在，这即为韵文的特殊意义。如实知晓诗句及其韵律的存在，特殊法则即以韵文及其注释相承。不能以韵文缺失而否认这些诗句及经文类别。由此，诸经之各部分之间互不干涉，须认知其不同结构。此处略说，详见《大集歌义释论》等经典注释部分，信者可自取所需解释。
Yañca vuttaṃ – ‘‘gāthābhāvato maṅgalasuttādīnaṃ suttaṅgasaṅgaho na siyā’’ti, taṃ na, niruḷhattā. Niruḷho hi maṅgalasuttādīnaṃ suttabhāvo. Na hi tāni dhammapadabuddhavaṃsādayo viya gāthābhāvena paññātāni, atha kho suttabhāveneva, teneva hi aṭṭhakathāyaṃ ‘‘suttanāmaka’’nti nāmaggahaṇaṃ kataṃ. Yaṃ pana vuttaṃ ‘‘sagāthakattā geyyaṅgasaṅgaho siyā’’ti, tadapi natthi, yasmā sahatāññena. Saha gāthāhīti hi sagāthakaṃ. Sahabhāvo nāma atthato aññena hoti, na ca maṅgalasuttādīsu gāthāvinimutto koci suttappadeso atthi, yo ‘‘saha gāthāhī’’ti vucceyya, na ca samudāyo nāma koci atthi. Yadapi vuttaṃ – ‘‘ubhatovibhaṅgādīsu sagāthakappadesānaṃ geyyaṅgasaṅgaho siyā’’ti, tadapi na, aññato. Aññā eva hi tā gāthā jātakādipariyāpannattā. Ato na tāhi ubhatovibhaṅgādīnaṃ geyyaṅgabhāvoti. Evaṃ suttādīnaṃ aṅgānaṃ aññamaññaṃ saṅkarābhāvo veditabbo. Ayamettha saṅkhepo, vitthāro pana samantapāsādikāya vinayasaṃvaṇṇanāya sāratthadīpaniyā (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā) amhehi pakāsito, icchantehi tatoyeva gahetabbo.
关于“吉祥经等因无诗句故无诗句集”说法，是否正确？不正确，此为误解。其实吉祥经等亦有经文形式。只是如佛陀赞歌、经文唱诵等非韵文或不成完整韵文集。又关于“韵文集为有韵文共存”说法，亦不成立，因韵文是指相互依存的韵句。吉祥经等不含此韵文互依之义，亦无称为韵文集之合集。即使双方划分经中出现诗句，非是韵文集，是因韵文被用作示意及组织结构标记。诸如《本生经》等亦非皆韵文集。由此显见经文各部分乃各自独立，互无覆盖，彼此无混杂。此乃要点；若要详细说明，可参阅如《大集歌义释论》等注释文本，吾等此处不赘述，请读者自行参考。
Na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hotīti aṭṭhakathāñca pāḷiñca jānitvā lokuttaradhammassa anurūpadhammaṃ pubbabhāgappaṭipadaṃ paṭipanno na hotīti evamettha sambandho veditabbo. Tenevāha ‘‘na atthamaññāya dhammamaññāyāti aṭṭhakathañca pāḷiñca jānitvā…pe… na paṭipanno hotī’’ti.
因为不通达事理而不依教理实践，虽知注疏与巴利文本，却不能契合究竟世间出世间法的根本教理，这是此处应当明了的关系。长老曾云：“由于不通达事理而不依教理”——指虽知注疏与巴利文却不善修持教义，故亦难得究竟解脱。
Appassutasuttavaṇṇanā niṭṭhitā. · 《少闻经》注释终了。
7. Sobhanasuttavaṇṇanā七、《庄严经》注释
§7
7. Sattame paññāveyyattiyenāti saccasampaṭivedhādipaññāveyyattiyena. Vinayaṃ upetāti tadaṅgādivasena kilesānaṃ vinayaṃ upetā. Vesārajjenāti sārajjakarānaṃ diṭṭhivicikicchādipāpadhammānaṃ vigamanato vesārajjena, sārajjarahitenāti attho. Tepiṭakavasena bahu sutaṃ etesanti bahussutā. Tameva pariyattidhammaṃ dhārenti suvaṇṇabhājane pakkhittasīhavasaṃ viya vinassantaṃ akatvā suppaguṇasuppavattibhāvena hadaye ṭhapentīti dhammadharā. Edisā ca attanā sutassa dhammassa ādhārabhūtā nāma hontīti āha ‘‘sutadhammānaṃ ādhārabhūtā’’ti.
第七，七种般若才智者，或曰由对真谛究竟了知等般若才智而起。所谓“受持律”，此乃指依从以段类等方式对烦恼所加持律法。所谓“破戒”，即是指通过破坏见疑等恶法而释放戒体，亦即戒体的废坏。这里“戒体破坏”之义。以三藏法藏为依，称为多闻者。正是他们持守所传教义，如同贵重金器保持英勇狮群之威势，虽临灭尽，仍以优良资质和正当流传深植于心，视为法之承载者。又谓此乃自依所闻法所建立之根本，故称“所闻法之根本”。
Sobhanasuttavaṇṇanā niṭṭhitā. · 《庄严经》注释终了。
8. Vesārajjasuttavaṇṇanā八、《无畏经》注释
§8
8. Aṭṭhame byāmohavasena saraṇapariyesanaṃ sārajjanaṃ sārado, byāmohabhayaṃ. Vigato sārado etassāti visārado, tassa bhāvo vesārajjaṃ. Taṃ pana ñāṇasampadaṃ, pahānasampadaṃ, desanāvisesasampadaṃ khemañca nissāya pavattaṃ catubbidhapaccavekkhaṇañāṇaṃ. Tenāha ‘‘catūsu ṭhānesū’’tiādi. Usabhassa idanti āsabhaṃ, seṭṭhaṭṭhānaṃ. Sabbaññutapaṭijānanavasena abhimukhaṃ gacchanti, aṭṭha vā parisā upasaṅkamantīti āsabhā, pubbabuddhā. Idaṃ panāti buddhānaṃ ṭhānaṃ sabbaññutameva vadati. Tiṭṭhamānovāti avadantopi tiṭṭhamānova paṭijānāti nāmāti attho. Upagacchatīti anujānāti.
第八，此谓愚昧造作之中避难求生之明辨，为破除昏蒙之恐惧。晓达而明辨者，即为通达，其质即为戒体破坏。此是智慧圆满、离弃等功德全备，依此教导分别四种观察智慧展开而行。故说“于四种处……”等。所谓公牛则为强绩，盖此处为尊贵之地。众生凭借广博知识皆向前行，众多会众亦趋向于此，谓之“众会”，即古佛亦如是。所谓“立心以言”，虽称为“立心”，实际上是认可其立心之意。所谓“前来”，即承认而至。
Aṭṭhasu parisāsūti ‘‘abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ khattiyaparisaṃ upasaṅkamitā…pe… brāhmaṇaparisaṃ gahapatiparisaṃ, samaṇaparisaṃ, cātumahārājikaparisaṃ, tāvatiṃsaparisaṃ, māraparisaṃ, brahmaparisaṃ upasaṅkamitā, tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā. Tatra vata maṃ ‘bhayaṃ vā sārajjaṃ vā okkamissatī’ti nimittametaṃ, sāriputta, na samanupassāmī’’ti (ma. ni. 1.151) evaṃ vuttaparisāsu. Abhītanādaṃ nadatīti parato dassitañāṇayogena visārado ahanti abhītanādaṃ nadati. Sīhanādasuttenāti khandhavagge āgatena sīhanādasuttena.
在八众会中曰：“我实知，沙利佛，百多人马士族众靠前来……婆罗门众、居士众、沙门众、四大王众、忉利天众、魔众、梵众皆相聚集，且我先与众人坐，昔日也曾交谈对话。”于此众会中我不观前因而谓：“恐惧或戒体破坏将发生”此为因缘，沙利佛，我不洞察也。”(中部尼柯耶1.151) 如是说于众会中。所谓震动声音，入于彼处者以识见力观察，称“震动声音”。所谓狮吼经，是于蕴章到来的狮吼经。
‘‘Devamanussānaṃ catucakkaṃ vattatī’’ti (a. ni. 4.31) suttasesena sappurisūpanissayādiphalasampattipavatti vuttā, purimasappurisūpanissayādiupanissayā pacchimasappurisūpanissayādisampattipavatti vā vuttā. Ādi-saddena tattha ca cakkasaddassa gahaṇaṃ veditabbaṃ. Vicakkasaṇṭhānā asani eva asanivicakkaṃ. Uracakkādīsūti ādi-saddena āṇāsamūhādīsupi cakkasaddassa pavatti veditabbā. ‘‘Saṅghabhedaṃ karissāma cakkabheda’’ntiādīsu (pārā. 409; cūḷava. 343) hi āṇā ‘‘cakka’’nti vuttā. ‘‘Devacakkaṃ asuracakka’’ntiādīsu samūhoti.
“天人众生之四轮转动……”（增支部尼柯耶4.31）此经为善人依止果报发生之所以由说，其有前善人依止等因，亦有后善人依止等果之成就与展开。开头声中亦应知轮声之蕴含。分轮布置者，如雷声者不同于坐轮声。谓头轮等为开头声，亦当了解在声音集合中音轮之流转。“若令僧团分裂即为轮破裂”等句（波罗提木叉409；小波罗提木叉343），其中“轮”被称为“群”，如“天轮、魔轮”等皆为群体之比喻。
Paṭivedhaniṭṭhattā arahattamaggañāṇaṃ paṭivedhoti ‘‘phalakkhaṇe uppannaṃ nāmā’’ti vuttaṃ. Tena paṭiladdhassapi desanāñāṇassa kiccanipphatti parassa bujjhanamattena hotīti ‘‘aññāsikoṇḍaññassa sotāpatti…pe… phalakkhaṇe pavattaṃ nāmā’’ti vuttaṃ. Tato paraṃ pana yāva parinibbānā desanāñāṇappavatti tasseva pavattitassa dhammacakkassa ṭhānanti veditabbaṃ.
断灭无上阿拉汉道之觉知称断灭觉知，谓“在果标上产生的觉知”。因此得证之但教法觉知，虽未具足，对彼“他入头陀断入流果……在果标上称为觉知”亦有说。随后乃至涅槃教义觉知传承，则当以此法轮为所住基础。
Dassitadhammesūti vuttadhammesu. Vacanamattameva hi tesaṃ, na pana dassanaṃ tādisasseva dhammassa abhāvato. Bhagavato eva vā ‘‘ime dhammā anabhisambuddho’’ti parassa vacanavasena dassitadhammesu. ‘‘Dhammapaṭisambhidā’’tiādīsu (vibha. 718-721) viya dhamma-saddo hetupariyāyoti āha ‘‘sahadhammenāti sahetunā’’ti. Hetūti ca upapattisādhanahetu veditabbo, na kārako, sampāpako vā. Nimittanti codanāya kāraṇaṃ. Tattha codako codanaṃ karotīti kāraṇaṃ, dhammo codanaṃ karoti etenāti kāraṇaṃ. Tenāha ‘‘puggalopī’’tiādi. Khemanti kenaci appaṭibāhiyabhāvena anupaddutaṃ.
所谓显现之法，谓所示现之法。如言仅就其语义而言，实为其法之显现，非因法缺少本相无显。唯世尊或说“此法非外觉悟”以他语表达之。谓“法分解辨”诸词（毗婆沙论718-721）如同法语中因缘注释，故曰“具有法共因”而非单因。所谓因，须理解为发生之缘由，而非常指动因或成因。所谓相，谓导引之因故。导引者作导引之因，法说明导引，是为因。故说“个体利益”等等。所谓安隐，谓某种不受外乱影响之宁静安稳。
Antarāyo etesaṃ atthi, antarāye vā niyuttāti antarāyikā. Evaṃbhūtā pana te yasmā antarāyakarā nāma honti, tasmā āha ‘‘antarāyaṃ karontīti antarāyikā’’ti. Asañcicca vītikkame nātisāvajjāti katvā vuttaṃ ‘‘sañcicca vītikkantā’’ti. Satta āpattikkhandhātiādi nidassanamattaṃ itaresampi catunnaṃ ‘‘antarāyikā’’ti vuttadhammānaṃ tabbhāve byabhicārābhāvato. Idha pana methunadhammo adhippetoti idaṃ aṭṭhuppattivasena vuttaṃ ariṭṭhasikkhāpadaṃ (pāci. 417) viya. Yasmā taṃkhaṇampi kāmānaṃ ādīnavaṃ disvā virato hoti ce, visesaṃ adhigacchati, na kāmesu āsatto, tasmā vuttaṃ ‘‘methuna…pe…antarāyo hotī’’ti. Tattha yassa kassacīti na kevalaṃ pabbajitasseva, atha kho yassa kassaci. Tathā hi vuttaṃ ‘‘methunamanuyuttassa, mussatevāpi sāsana’’nti (su. ni. 820).
障碍者，谓诸障碍本身，称为障碍因缘。因其本质具有为障碍之能故，故曰“造障者”为障碍故。若不猜疑而放逸逃避时，则作过失过恶，故称“已猜疑而放逸过恶”。七种过失蕴等仅作为示例，其他三种中亦有障碍因缘之称，但乃因其本质无偏离而言。此处谓相续之性，谓此为八支习业规则中邪不善戒，是以如是说。若彼亦能断除欲之害乐而止，则得殊胜成就，不为欲所缠，故言“因交合而生之障碍”。彼障碍者，谁也？不唯指出家者，亦可谓某人。故言“跟随交合者，佛法亦灭”。
Tasmiṃ aniyyānikadhammeti tasmiṃ parehi parikappitaaniyyānikadhammanimittaṃ. Nimittatthe hi idaṃ kammasaṃyoge bhummaṃ.
此所谓无常法者，即于此处为他法所涵盖之无常法。因因缘相合之缘故，此理成立。
Upanibaddhāti viracitā. Tenāha ‘‘abhisaṅkhatā’’ti. Puthubhāvanti bahubhāvaṃ. Puthūhi vā sitāti bahūhi samaṇabrāhmaṇehi sitā upanibaddhā.
“受缚”意即受造。故言“聚集而成”。“多量”意指众多。被众多沙门婆罗门所缚牢。
Vesārajjasuttavaṇṇanā niṭṭhitā. · 无畏经注释完毕。
9. Taṇhuppādasuttavaṇṇanā九、渴爱生起经注释
§9
9. Navame bhavati etena ārogyanti bhavo, gilānapaccayo. Parivuddho bhavo abhavo. Vuddhiattho hi ayamakāro yathā ‘‘saṃvarāsaṃvaro, phalāphala’’nti ca. Sappinavanītādīnīti ādi-saddena telamadhuphāṇitādīnaṃ gahaṇaṃ. Sappinavanītādiggahaṇañcettha nidassanamattaṃ, sabbassapi gilānapaccayassa saṅgaho daṭṭhabbo. Bhavābhavoti vā khuddako ceva mahanto ca upapattibhavo veditabbo. Tenevāha ‘‘sampattibhavesū’’tiādi. Bhavoti vā sampatti, abhavoti vipatti. Bhavoti vuddhi, abhavoti hāni. Taṃnimittañca taṇhā uppajjatīti vuttaṃ ‘‘bhavābhavahetu vā’’ti.
第九者由此生“有病之生”，谓病为其缘起。增长者即有、无之生灭。此增长旨在如“节制节约、果报果实”二者，共为因缘。以其头名及本质而言，如油、蜜、蜂等之聚合。仅从此示例可见，系疾病缘起的总汇。应当认识“有与无”亦分大小与广狭于生灭之途中。故曰“于成就之有”。“有”即成就，“无”即失败。“有”为增长，“无”谓亏损。因缘生起，欲爱出故，故曰“有无为因”。
Taṇhādutiyoti taṇhāsahāyo. Taṇhā hi nirudakakantāre marīcikāya udakasaññā viya pipāsābhibhūtaṃ tasitaṃ sattaṃ assāsadassanavasena sahāyakiccaṃ karontī bhavādīsu anibbinnaṃ katvā paribbhamāpeti. Tathā hi taṃ papātakaṃ acintetvā madhuggaṇhanakaluddakā viya anekādīnavākulesu bhavesu ānisaṃsameva dassentī anatthajāle sā paribbhamāpeti, tasmā taṇhā ‘‘purisassa dutiyā’’ti vuttā. Nanu ca aññepi kilesādayo bhavanibbattipaccayāti? Saccametaṃ, na pana tathā visesapaccayo, yathā taṇhā. Tathā hi sā kusalehi vinā akusalehi, kāmāvacarādikusalehi ca vinā rūpāvacarādikusalehi bhavanibbattiyā visesapaccayo. Yato samudayasaccanti vuccatīti. Itthabhāvaññathābhāvanti itthabhāvo ca aññathābhāvo ca itthabhāvaññathābhāvo, so etassa atthīti itthabhāvaññathābhāvo, saṃsāro, taṃ itthabhāvaññathābhāvaṃ. Tattha itthabhāvo manussattaṃ, aññathābhāvo tato avasiṭṭhasattāvāsā. Itthabhāvo vā tesaṃ tesaṃ sattānaṃ paccuppanno attabhāvo, aññathābhāvo anāgatattabhāvo. Evarūpo vā aññopi attabhāvo itthabhāvo, na evarūpo aññathābhāvo. Tenevāha ‘‘itthabhāvaññathābhāvanti ettha itthabhāvo nāma ayaṃ attabhāvo’’tiādi. Saṃsaraṇaṃ saṃsāro.
欲爱之次者，谓与欲爱相伴者。欲爱如渴水旱地之水想，因口中呼吸与眼所视境而助伴，未熄灭而轮转不息，故称此欲“为人之第二”。然他烦恼等亦为生死轮回之因，对此真实不争。但非特异因，正如欲爱。如是善法无善，非善如欲欲，非形色如色色，是为生死因。因其为集谛，故曰“有与无之相异。”此处的“有”为人形态，“无”则为秽居兽类。此“有”者为众生当前自性，“无”者为未来自性。如是“有无异有无”者即生死轮回。故曰“有无者即生死。”
‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;
“蕴亦如次第，界处根门皆然；……」
Abbocchinnaṃ vattamānā, saṃsāroti pavuccati’’. (visuddhi. 2.619; dī. ni. aṭṭha. 2.95 apasādanāvaṇṇanā; saṃ. ni. aṭṭha. 2.2.60; a. ni. aṭṭha. 2.4.199; dha. sa. aṭṭha. nidānakathā; vibha. aṭṭha. 226 saṅkhārapadaniddeso; su. ni. aṭṭha. 2.523; udā. aṭṭha. 39; itivu. aṭṭha. 14);
『轮回』者，谓虽已中断，仍然持续运转之事。此义见于《净净论》第二卷第619页、《中部尼犍度》第二卷第95页释疑、《相应部尼犍度》第二卷第60页、《增支部尼犍度》第二卷第199页、《法集阿毗达摩》卷八及引注、《分别论》卷八第226条条文、《增支部尼犍度》第二卷第523页、《优陀夷尼犍度》卷八第39页及《义记》卷八第14条中，谓即使形态已断，轮回仍在继续运转。
Tenāha ‘‘khandhadhātuāyatanānaṃ paṭipāṭi’’nti, khandhadhātuāyatanānaṃ hetuphalabhāvena aparāparappavattinti attho.
此乃所谓『五蕴、界、六入之修行法』，意指五蕴、四大及六处之因果相生、相续不绝，是分别轮回生灭之法理。
Evamādīnavaṃñatvāti ettha etamādīnavaṃ ñatvātipi paṭhanti, etaṃ sakalavaṭṭadukkhassa sambhavaṃ samudayaṃ taṇhaṃ ādīnavaṃ ñatvāti attho. Atha vā evamādīnavaṃ ñatvāti etaṃ yathāvuttaṃ saṃsārānativattanaādīnavaṃ dosaṃ ñatvā. Niggahaṇoti caturūpādānasaṅkhātassa sabbassa gahaṇassa paṭinissajjanena niggahaṇo, khandhaparinibbānena saṅkhārappavattito apagaccheyyāti evaṃ vā ettha attho daṭṭhabbo.
所谓『如是不净之不善轮回』，指即便知晓如是不净之理，仍能读诵此法，意涵为明了一切轮回痛苦因集中渴爱之不净理，亦即轮回之生起本源。又或谓，知此不净理即智慧洞察出真实轮回烦恼之根本，观透烦恼的产生与灭尽。『断尽』者，指对四种根本执着（取、身、识、境界）彻底舍弃，不为所缠，故使蕴流消灭，轮回亦随之止息，此义亦应了知。
Taṇhuppādasuttavaṇṇanā niṭṭhitā. · 渴爱生起经注释完毕。
10. Yogasuttavaṇṇanā十、轭经注释
§10
10. Dasame yojentīti kammaṃ vipākena bhavādiṃ, bhavantarādīhi dukkhena sattaṃ yojenti ghaṭentīti yogā. Kāmanaṭṭhena kāmo ca so yathāvuttenatthena yogo cāti kāmayogo. Bhavayogo nāma bhavarāgoti dassetuṃ ‘‘rūpārūpabhavesū’’tiādi vuttaṃ. Tattha paṭhamo upapattibhavesu rāgo, dutiyo kammabhavesu, tatiyo bhavadiṭṭhisahagato yathā rajjanaṭṭhena rāgo, evaṃ yujjanaṭṭhena yogoti vutto. Catūsu saccesu aññāṇanti idaṃ suttantanayaṃ nissāya vuttaṃ. Suttantasaṃvaṇṇanā hesāti, tadantogadhattā vā pubbantādīnaṃ.
第十，所谓连结十法，指因果业力连接生命及其苦患，七者同结缔于生命续转，谓为合摄。由欲得缘生欲，是为欲连结。所谓存在连结者，见其于色非色之存有中，欲爱标志显现之说。第一为生起时之爱，次为业果所在之爱，第三为含有此生见的爱，如人对膝骨之爱，比喻为牙缘之爱，尔后连结称为共缘之爱。以上连结诸相，即根据经文的说法，其中“经文描述”乃指某一部经传承的说法，含先后起源之理。
Samudayanti dve samudayā khaṇikasamudayo paccayasamudayo ca. Uppādakkhaṇo khaṇikasamudayo, paccayova paccayasamudayo. Samudayate samudayanaṃ samudayo, samudeti etasmāti samudayoti evaṃ ubhinnaṃ samudayānaṃ saddatthatopi bhedo veditabbo. Paccayasamudayaṃ pajānantopi bhikkhu khaṇikasamudayaṃ pajānāti, khaṇikasamudayaṃ pajānantopi paccayasamudayaṃ pajānāti. Paccayato hi saṅkhārānaṃ udayaṃ passato khaṇato ca nesaṃ udayadassanaṃ sukhaṃ hoti, khaṇato ca nesaṃ udayaṃ passato pageva paccayānaṃ suggahitattā paccayato dassanaṃ sukhena ijjhati. Idha pana khaṇikasamudayaṃ dassento āha ‘‘samudayanti uppatti’’nti.
生起谓二：瞬时生起及缘起生起。瞬时生起者，为业果之瞬间现起，缘起生起乃因缘条件而生。所谓生起，乃因应于生起之义，生起即为轮转。因此应辨别二种生起义谛。学者既知缘起之生，亦须知瞬时生起，知瞬时生起则知缘起。由缘故观诸心行的生起，见其生住之理则得欢喜，观察瞬时生起时亦能以缘起连贯作用的正理观察，则因缘显现极为喜悦。此处观察瞬时生起时说“生起”即“起起”，以通俗言指。
Atthaṅgamopi duvidho accantatthaṅgamo, bhedatthaṅgamoti. Accantatthaṅgamo appavattinirodho, nibbānanti keci. Bhedatthaṅgamo khaṇikanirodho. Tadubhayaṃ pubbabhāge uggahaparipucchādivasena passato aññataradassanena itaradassanampi siddhameva hoti. Pubbabhāgeyeva ārammaṇavasena khayato vayato sammasanādikāle bhedatthaṅgamaṃ passanto byatirekavasena anussavādito accantatthaṅgamaṃ passati, maggakkhaṇe pana ārammaṇato accantatthaṅgamaṃ passanto asammohato itarampi passati. Idha pana bhedatthaṅgamaṃ dassento āha ‘‘atthaṅgamanti bheda’’nti. Kāmānaṃ uppattibhedaggahaṇeneva cettha yathā kāmānaṃ paṭiccasamuppannatā vibhāvitā, evaṃ kāmavatthunopīti ubhayesampi aniccatā dukkhatā anattatā ca vibhāvitāti daṭṭhabbaṃ. Madhurabhāvanti iminā kāmasannissitaṃ sukhaṃ somanassaṃ dasseti. ‘‘Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.166) hi vuttaṃ. Amadhurabhāvanti iminā pana kāmahetukaṃ dukkhaṃ domanassaṃ dasseti.
完整断尽有二，谓彻底断尽及区分断尽。彻底断尽是指业缘尽灭，即涅槃者。区分断尽为瞬时尽灭。二者在初段由了知与盘问等方法观照，见证一方面，亦有另一侧相应见证。于初始修行即以所缘断灭和渐次消亡等，犹如由别法相缘见证与依正断尽。完成之时缘起现前而照见完整断尽。此处说区分断尽为差别断尽。以欲的生起和断灭分别了解欲缘依因缘生灭之理，故明欲是无常、苦与无我，是双重法相，应了此理。所谓“乐性”者，以此示欲缘依持的快乐与欢喜。有云“诸比库，若此五种欲缘所依起乐与欢喜，即为欲爱”。“非乐性”则示其欲缘所起之苦痛、忧愁。
Phassāyatanānanti chadvārikassa phassassa kāraṇabhūtānaṃ cakkhādiāyatanānaṃ. Tenāha ‘‘cakkhādīnaṃ cakkhusamphassādikāraṇāna’’nti. Punabbhavakaraṇaṃ punobhavo uttarapadalopena, mano-saddassa viya ca purimapadassa okārantatā daṭṭhabbā. Punobhavo sīlametesanti ponobhavikā. Atha vā sīlatthena ikasaddena gamitatthattā kiriyāvācakasaddassa adassanaṃ daṭṭhabbaṃ yathā apūpabhakkhanasīlo āpūpiko. Atha vā punabbhavaṃ denti, punabbhavāya saṃvattanti, punappunabbhave nibbattentīti ponobhavikā. ‘‘Taddhitā’’ti hi bahuvacananiddesā vicittattā vā taddhitānaṃ abhidhānalakkhaṇattā vā ‘‘punabbhavaṃ dentī’’tiādīsupi atthesu ponobhavikasaddasiddhi daṭṭhabbā.
触处之所，即六门，是触之因缘，包含眼根等六处。故说「眼等处之眼触之因缘」。又关于再生因缘，诸众生之再生如同上下足的缺失，心与声的前字尾之变化应被理解。再生即为行为者；也可指依戒行、依于某字音的目的，如行为语音无所见，例如不善饮食。亦可说再生是生于再生者，反复再生，故为行为者。多义指示词「taddhitā」因复数指示或意义分散而用，诸如「punabbhavaṃ denti」等句中行为者之字形形式，可见其作为行为者字词的成立。
Visaṃyojenti paṭipannaṃ puggalaṃ kāmayogādito viyojentīti visaṃyogā, asubhajjhānādīni visaṃyojanakāraṇāni. Tenāha ‘‘visaṃyogāti visaṃyojanakāraṇānī’’tiādi.
断除纠缠的修行人谓持续脱离欲爱等，断除的因即诸结，譬如不净等禅等为断结的因素。故说「断结者，为断结之因」。诸如「visaṃyogāti visaṃyojanakāraṇāni」等语即是此意。
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