2. Caravaggo · 2. 行品复注
2. Caravaggo2. 行品
1. Carasuttavaṇṇanā1. 行经注释
§11
11. Dutiyassa paṭhame caratoti gacchantassa, caṅkamantassa vā. Uppajjati kāmavitakko vāti vatthukāmesu avītarāgatāya tādise paccaye kāmapaṭisaṃyutto vā vitakko uppajjati ce , yadi uppajjati. Byāpādavitakko vā vihiṃsāvitakko vāti āghātavinaye visesena cittassa adamitattā āghātanimitte byāpādapaṭisaṃyutto vā vitakko, leḍḍudaṇḍādīti parahiṃsanavasena vihiṃsāpaṭisaṃyutto vā vitakko uppajjati ceti sambandho. Taṃ ce bhikkhu adhivāsetīti taṃ yathāvuttaṃ kāmavitakkādiṃ yathāpaccayaṃ attano citte uppannaṃ ‘‘itipāyaṃ vitakko pāpako, itipi akusalo, itipi sāvajjo, so ca kho attabyābādhāya saṃvattatī’’tiādinā nayena paccavekkhaṇāya abhāvato adhivāseti attano cittaṃ āropetvā vāseti. Adhivāsentoyeva ca nappajahati tadaṅgādippahānavasena na paṭinissajjati. Tato eva ca na vinodeti attano cittasantānato na nudati na nīharati. Tathā avinodanato na byantīkaroti na vigatantaṃ karoti. Ātāpī pahitatto yathā tesaṃ antopi nāvasissati antamaso bhaṅgamattampi, evaṃ karoti, ayaṃ pana tathā na karotīti attho. Tathābhūto pana na anabhāvaṃ gameti anu anu abhāvaṃ na gameti. Na pajahati ce, na vinodeti ceti itiādinā ce-saddaṃ yojetvā attho veditabbo.
第二节：“次于初节流转者”，谓行进者，亦谓行动者。如果生起欲念思维，所谓于欲根处未生贪欲的条件下，或者于此因缘生起与欲相应的思维，若果生起。又若生起嗔恨思维，谓害意思维，于戒律中尤因心的不服从，以遭受惩罚为因缘，与嗔恨相应的思维；或者因伤害般若意志而生嗔恨思维，或因意欲伤害他者，以恶行相应的思维而生起，关系如下：若比库依此断定，即如下所说，欲念等为“此思维为恶，为不善，为有漏”，由此对自身心起察觉，非执着而断定，然后把此心强加于己身而住持。正是依此执著，并不舍弃。由此便不令自身心续消散，不使肃清，不使排除。如此不净化，则既不灭却，亦不消解。正如热诚、有决心者正当断绝其相续，即便肢体渐坏腐烂，仍然如此，但其本质却不如此。故如实而言，非进入无为，接踵而至之无为亦不能达到。若不舍弃，亦不洁净，如此等等，以此义理注解相宜。
Evaṃbhūtoti evaṃ kāmavitakkādīhi pāpavitakkehi samaṅgibhūto. Anātāpīti kilesānaṃ ātāpayikassa vīriyassa abhāvena anātāpī. Pāputrāsalakkhaṇassa ottappassa abhāvena anottāpī. Satataṃ samitaṃ sabbakālaṃ nirantaraṃ. Kusīto hīnavīriyoti kusalehi dhammehi parihāpayitvā akusalapakkhe kucchitaṃ sīdanato kosajjasamannāgamena ca kusīto, sammappadhānavīriyābhāvena hīnavīriyo vīriyavirahitoti vuccati kathīyati. Ṭhitassāti gamanaṃ upacchinditvā tiṭṭhato. Sayanairiyāpathassa visesato kosajjapakkhikattā yathā taṃsamaṅgino bhāvitattā sambhavanti, taṃ dassetuṃ ‘‘jāgarassā’’ti vuttaṃ.
“如是成就”，谓如是与欲念等恶思维同性质成就。谓“无悔悟”，即因烦恼之苦于精进缺失而无悔悟；“非出离者”，谓因愚痴恶根之心无出离心。常恒如一，历久恒常，不断无间。谓“衰退者”、“精进不足者”，以善法轻慢贬损而往恶处倾向，称为衰退，谓缺乏正确的精进力，故称“精进缺少者”。“住立者”，谓正断除往复行，多维持于凋零止息处。关于不善行为的特殊性，对睡眠的破戒主要因心生惰怠之侧重，如彼同性质养成者，故称之为“觉者”。
Sukkapakkhe tañce bhikkhu nādhivāsetīti āraddhavīriyassapi viharato anādimati saṃsāre cirakālabhāvitattā tathārūpapaccayasamāyoge satisammosena vā kāmavitakkādi uppajjati ce, taṃ bhikkhu attano cittaṃ āropetvā na vāseti, abbhantare na vāsetīti attho. Anadhivāsento kiṃ karoti? Pajahati chaḍḍeti. Kiṃ kacavaraṃ viya piṭakenāti? Na, apica kho taṃ vinodeti nudati nīharati. Kiṃ balibaddaṃ viya patodenāti? Na, atha kho byantīkaroti vigatantaṃ karoti, yathā tesaṃ antopi nāvasissati antamaso bhaṅgamattampi, tathā te karoti. Kathaṃ pana te tathā karoti? Anabhāvaṃ gameti anu anu abhāvaṃ gameti, vikkhambhanappahānena yathā suvikkhambhitā honti, tathā ne karotīti vuttaṃ hoti.
于善法增长一方，当有比库不依悔悟而住者。即使有精进者，于无始劫流转中依诸条件临现，因正念所摄，欲念等思维生起，若彼比库于自心强加而不住持，谓内部不住持。若不依此住持者，则作何行？即谓舍弃，放弃。不是如诵藏中译语所说“轻微放弃”，非也，且能终止，令其消除排除。不是混乱彷徨，非也。非破坏作，非断灭作。如彼热诚者断除其心续，即使肢体腐坏烂毁彼亦如是作。若彼不如是作，意即非如实行。然如是实相非无无，非灭灭，乃犹如因放弃乱翳虱除而常清净，故谓不为如是受用。
Evaṃbhūtotiādīsu evaṃ kāmavitakkādīnaṃ anadhivāsena suvisuddhāsayo samāno tāya ca āsayasampattiyā tannimittāya ca payogasampattiyā parisuddhasīlo indriyesu guttadvāro bhojane mattaññū satisampajaññena samannāgato jāgariyaṃ anuyutto tadaṅgādivasena kilesānaṃ ātāpanalakkhaṇena vīriyena samannāgatattā ātāpī. Sabbaso pāputrāsena samannāgatattā ottāpī satataṃ rattindivaṃ. Samitaṃ nirantaraṃ samathavipassanānuyogavasena catubbidhasammappadhānasiddhiyā āraddhavīriyo pahitatto. Nibbānaṃ pati pesitacittoti vuccati kathīyatīti attho.
如是所述即谓欲念等恶思维之不依悔悟，含有清净愿心并具备心所成就及其缘起及应用成熟、意根清净、守护六根、节制饮食、满足不过度、具足正念正知，且身勤精进的觉者。成就此者，恒时精进不懈，昼夜常行不间断。经由止观修练及四种正勤之成就，具有勤精进与正念自制。此谓谓其心向涅槃而专注，含义如是。
Gāthāsu gehanissitanti ettha gehavāsīhi apariccattattā gehavāsisabhāvattā gehadhammattā vā gehaṃ vuccati vatthukāmo. Atha vā gehappaṭibaddhabhāvato, kilesakāmānaṃ nivāsaṭṭhānabhāvato vā gehāti vuccanti, taṃvatthukattā kāmavitakkādi gehanissitaṃ nāma. Kummaggapaṭipannoti yasmā ariyamaggassa uppathabhāvato abhijjhādayo tadekaṭṭhadhammā ca kummaggo, tasmā kāmavitakkādibahulo kummaggapaṭipanno. Mohaneyyesu mucchitoti mohasaṃvattaniyesu rūpādīsu mucchito sammatto ajjhopanno. Sambodhinti ariyamaggañāṇaṃ. Phuṭṭhanti phusituṃ pattuṃ pāpo so tādiso micchāsaṅkappagocaro puggalo abhabbo, na kadāci taṃ pāpuṇātīti attho.
诗中所谓“宅依”，指在家居者，为区别于出家者，因在家者之所依止、住处或家属称“宅”。又因规约、染污欲望之聚居处或染污由欲起所依据之所称“宅”。因此将以欲念等多恶思维为依持规避之，称为“罪路行者”（误入邪道者）。谓无明所能化诱者，为被愚痴所惑于色等欲除彼染相，今方显现其性。所谓“觉”，即圣道之智。言“触”，谓恶行执持之人无法真正触及与所得，终不成就此。
Vitakkaṃ samayitvānāti yathāvuttaṃ micchāvitakkaṃ paṭisaṅkhānabhāvanābalena vūpasametvā. Vitakkūpasame ratoti navannampi mahāvitakkānaṃ accantūpasamabhūte arahatte, nibbāne eva vā ajjhāsayena rato abhirato. Bhabbo soti so yathāvutto sammāpaṭipajjamāno puggalo pubbabhāge samathavipassanābalena sabbavitakke yathārahaṃ tadaṅgādivasena vūpasametvā ṭhito vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahattamaggañāṇasaṅkhātaṃ nibbānasaṅkhātañca anuttaraṃ sambodhiṃ phuṭṭhuṃ adhigantuṃ bhabbo arahā. Evamettha pāḷivaṇṇanā veditabbā.
“已制思维”，谓依反向分析及舍弃不善思维之力而使之静息。以思维息灭为乐，即便于喜爱大思维而令其极度息灭的阿拉汉或涅槃者。谓若成立，则依止依法实行之人，于先前乘止观之力，将一切思维适当善了，猝然调伏心等行，生起已息思维。虽置于诸机端上，仍住于正观行之中，由此正修法懈怠已息而由此精进成就阿拉汉果及无上正觉。此即依巴利语之说明当知实义。
Carasuttavaṇṇanā niṭṭhitā. · 行经注释完毕。
2. Sīlasuttavaṇṇanā2. 戒经注释
§12
12. Dutiye sampannasīlāti ettha tividhaṃ sampannaṃ paripuṇṇasamaṅgimadhuravasena. Tattha –
第二条中所说的具足善行者，此处指出具足具三种具足，具备完善、和谐、纯净甜美之相。所言者如下：
‘‘Sampannaṃ sālikedāraṃ, suvā bhuñjanti kosiya;
“具足的手工艺工匠，美味地享用（所得），为你们传授佛法，绝不可阻止。”
Paṭivedemi te brahme, na ne vāretumussahe’’ti. (jā. 1.14.1) –
这是完善具足者之名曰“完善”。借此戒律的守护而浸染、包围、亲近、到来、成就、具足满备者，称之为“和谐具足”。“世尊啊，这大地之下的土层，犹如一滴无杂质的甘露，亦须如此以此程度，谓纯净甜美”，则称之为“甜美具足”。在此依照完善具足之体相而说“善行具足”即即为“完善善行”。在和谐具足意义上亦然，因此只显具足善行，而同时亦称具足和谐善行，此义应当理解。此处善行因无断续而成不坏，以断续守持而成善行和谐。确实守持者乃因恩荐对境无违缘起之故称为善行和谐；但对意志等善行相属性之法，则仅能论其成为之纹理，而未能覆摄其必然性。
Idaṃ paripuṇṇasampannaṃ nāma. ‘‘Iminā pātimokkhasaṃvarena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato’’ti (vibha. 511) idaṃ samaṅgisampannaṃ nāma. ‘‘Imissā, bhante, mahāpathaviyā heṭṭhimatalaṃ sampannaṃ, seyyathāpi khuddamadhuṃ anīlakaṃ, evamassāda’’nti (pārā. 17) idaṃ madhurasampannaṃ nāma. Idha paripuṇṇasampannavasena atthaṃ dassento ‘‘sampannasīlāti paripuṇṇasīlā’’ti āha. Samaṅgisampannavasenapi attho yujjatiyeva, tasmā sampannasīlāti paripuṇṇasīlā hutvātipi sīlasamaṅgino hutvātipi evamettha attho daṭṭhabbo. Tattha sīlassa anavasesasamādānena akhaṇḍādibhāvappattiyā paripuṇṇasīlā, samādānato paṭṭhāya avicchindanato sīlasamaṅgino. Samādānavato hi accantavirodhidhammānuppattiyā sīlasamaṅgitā veditabbā, cetanādīnaṃ pana sīlanalakkhaṇānaṃ dhammānaṃ pavattilakkhaṇena vattabbameva natthi.
在“完善善行”一词内，若使用“被杂质所损害的田地逐渐恢复丰满”之义喻，即以无瑕疵善行违除杂染所达圆满犹如土地除垢般之满盈。如田地由四种缺损组成：一为种子不足地，即田地中间隔作空隙而无种子，容易落空，故此算作缺损土块；二为芽苗缺地，即杂质种子生长破坏良性芽苗，致芽苗无法正常长成，亦为缺损；三为积水残留地，即有积水过多难治之田块，使成长植物根基难以稳定；四为杂草丛生地，即杂草不时滋生破坏土壤耕作，使得产量不足。由此四种缺损阻碍田地丰润，不能称为大田广产。田间种子若杂质去除，则称丰润田；善行亦如是，谛除四毒杂染者，则称完善善行大果及大利益。
Tattha ‘‘paripuṇṇasīlā’’ti iminā atthena khettadosavigamena khettapāripūrī viya sīladosavigamena sīlapāripūrī vuttā hoti. Yathā hi khettaṃ bījakhaṇḍaṃ, vappakhaṇḍaṃ, udakakhaṇḍaṃ, ūsakhaṇḍanti catudosasamannāgataṃ aparipūraṃ hoti. Tattha bījakhaṇḍaṃ nāma yattha antarantarā bījāni khaṇḍāni vā pūtīni vā honti, tāni yattha patanti, tattha sassaṃ na uṭṭheti, khettaṃ khaṇḍaṃ hoti, aparipūraṃ hotīti attho. Vappakhaṇḍaṃ nāma yattha akusalo bījāni vapanto antarantarā nipāteti. Evañhi sabbattha sassaṃ na uṭṭheti, khettaṃ khaṇḍaṃ hoti. Udakakhaṇḍaṃ nāma yattha katthaci udakaṃ atibahuṃ vā hoti, na vā hoti. Tatrāpi hi sassāni na uṭṭhenti, khettaṃ khaṇḍaṃ hoti. Ūsakhaṇḍaṃ nāma yattha kassako kismiñci padese naṅgalena bhūmiṃ cattāro pañca vāre kasanto atigambhīraṃ karoti, tato ūsaṃ uppajjati. Tatrāpi hi sassaṃ na uṭṭheti, khettaṃ khaṇḍaṃ hoti, tādisañca khettaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Tatrāpi bahumpi vapitvā appaṃ labhati. Imesaṃ pana catunnaṃ dosānaṃ vigamā khettaṃ paripuṇṇaṃ hoti, tādisañca khettaṃ mahapphalaṃ hoti mahānisaṃsaṃ. Evameva khaṇḍaṃ, chiddaṃ, sabalaṃ, kammāsanti catudosasamannāgataṃ sīlaṃ aparipūraṃ hoti, tādisañca sīlaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Imesaṃ pana catunnaṃ dosānaṃ vigamā sīlaṃ paripuṇṇaṃ hoti, tādisañca sīlaṃ mahapphalaṃ hoti mahānisaṃsaṃ.
所谓“善行和谐”，即善行因戒律和善行功德二因缘而具足。此善行具足因缘已于《清净之道》论中详述。近住弟子注称，世尊以四淨戒为上重戒，并以“戒律细密守护”为名，详细说明此善行。另异部古老经卷中说，世尊所说守护戒律即为善行本质，其他三善行是从此戒律起义衍生。言曰：感官守护专守六门，如同守护门关；生活纯净与善法相因缘，依此至净而得。简单而言，即戒律守护即是善行若无戒律则如断头人不能守护其它。若身心健全，则如无断头仍可护卫其它善行法门。故称“具足善行”，即此守护戒律之称也。后以“完整戒律守护者”之名，详细释义而显其全体。
‘‘Sīlasamaṅgino’’ti iminā panatthena sīlena samaṅgibhūtā samodhānagatā samannāgatā hutvā viharathāti idameva vuttaṃ hoti. Tattha dvīhi kāraṇehi sampannasīlatā hoti sīlavipattiyā ādīnavadassanena, sīlasampattiyā ca ānisaṃsadassanena. Tadubhayampi visuddhimagge (visuddhi. 1.14) vitthāritaṃ . Tattha ‘‘sampannasīlāti ettāvatā ca kira bhagavā catupārisuddhisīlaṃ uddisitvā ‘pātimokkhasaṃvarasaṃvutā’ti iminā tattha jeṭṭhakasīlaṃ vitthāretvā dassetī’’ti divāvihāravāsī sumatthero āha. Antevāsiko panassa tepiṭakacūḷanāgatthero āha – ‘‘ubhayatthāpi pātimokkhasaṃvaro bhagavatā vutto, pātimokkhasaṃvaroyeva hi sīlaṃ, itarāni pana tīṇi sīlanti vuttaṭṭhānaṃ nāma atthī’’ti vatvā taṃ ananujānanto āha – ‘‘indriyasaṃvaro nāma chadvārarakkhāmattakameva, ājīvapārisuddhi dhammena samena paccayuppattimattakaṃ, paccayanissitaṃ paṭiladdhapaccaye idamatthanti paccavekkhitvā paribhuñjanamattakaṃ. Nippariyāyena pātimokkhasaṃvarova sīlaṃ. Yassa so bhinno, ayaṃ chinnasīso viya puriso hatthapāde, sesāni rakkhissatīti na vattabbo. Yassa pana so arogo, ayaṃ acchinnasīso viya puriso jīvitaṃ, sesāni puna pākatikāni katvā rakkhituṃ sakkoti. Tasmā ‘sampannasīlā’ti iminā pātimokkhasaṃvaraṃ uddisitvā ‘sampannapātimokkhā’ti tasseva vevacanaṃ vatvā taṃ vitthāretvā dassento ‘pātimokkhasaṃvarasaṃvutā’tiādimāhā’’ti.
以上翻译段落依注疏精义，细致说明“具足善行”之义及其称谓来历，并以种地四种缺损比喻善行四种障碍，澄明净戒守护之重要性，表明戒守是善行具足之根本。此章由此揭示戒律护持为实践善行之基础，唯有如此，善行方能圆满成就，获得广大成果利益。
Pātimokkhasaṃvarasīlena saṃvutāti yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkhanti laddhanāmena sikkhāpadasīlena pihitakāyavacīdvārā. Evaṃbhūtā ca tena upetā samannāgatā nāma hontīti āha ‘‘upetā hutvā’’ti. Ācārena ca gocarena ca sampannāti kāyikavācasikaavītikkamasaṅkhātena ācārena, na-vesiyagocaratādisaṅkhātena gocarena ca sampannā, sampannaācāragocarāti attho. Aṇuppamāṇesūti atiparittakesu anāpattigamanīyesu. Dukkaṭadubbhāsitamattesūti apare. Dosesūti gārayhesu akusaladhammesu. Bhayato dassanasīlāti paramāṇumattampi vajjaṃ sineruppamāṇaṃ viya katvā bhāyanasīlā. Sabbasikkhākoṭṭhāsesūti mūlapaññattianupaññattisabbatthapaññattipadesapaññattiādibhedesu. Taṃ taṃ samādātabbaṃ samādāyāti yaṃ kiñci sikkhākoṭṭhāsesu mūlapaññattiādibhedesu sikkhitabbaṃ paṭipajjitabbaṃ pūritabbaṃ kāyikaṃ vācasikaṃ vā sīlaṃ, taṃ sabbaṃ sammā ādāya, sammadeva sakkaccaṃ sabbaso ca ādiyitvāti attho.
由戒律守护的行为品德被约束护持，若有人不守护戒律，则该戒律因失护持而解除，其行为必陷入恶道等痛苦之中。所谓戒律，乃以誓言、戒律、品德为名，系由身语之门加以约束。由此约束而出为已成、已具之谓谓「已成者」。又称为以行为标准与领域为依据具足，即行为规范完备，非指世俗准则之领域，谓之行为标准的完备。至于不轻微者，指极少违规、不至堕罪过之故。不能入罪者，即是难以受恶报之罪。恶行和恶语者，谓其他不善之行。恶波者，指恶毒及不善之法。戒律稳固如微子般极为细微，如同极细微毒刺，故名为威吓之戒。众多戒学皆根植于规范之智慧，于各种根本或非根本法则、总体或局部规范等各类分类中，均有不同名称。应当依次受持，即于诸戒学中的根本规范及其种种分类中，学习、实行、完备身口之品德，必须悉心取用，悉心护持，方能圆满贯彻。
Udayaṃ passanto pañcavīsati lakkhaṇāni passatīti ‘‘avijjāsamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Taṇhāsamudayā…pe… kammasamudayā…pe… āhārasamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati. Rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati. Tathā avijjāsamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Taṇhāsamudayā…pe… kammasamudayā…pe… phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi vedanākkhandhassa udayaṃ passati. Vedanākkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passatī’’tiādinā nayena ekekasmiṃ khandhe pañca pañca katvā vuttāni pañcavīsati udayalakkhaṇāni passati.
见其兴起者，即见五种二十五种特征，如「无明之起即色之起」，谓由缘起故色蕴兴起。由渴爱之起……由业之起……由取食之起故色蕴兴起。见其息灭特征者，亦为见色蕴兴起。观察色蕴兴起者，见五种特征。又如由无明之起等，见受蕴兴起；由渴爱之起……由业之起……由触之起故受蕴兴起。见其息灭特征者，亦见受蕴兴起。观察受蕴兴起者亦见五种特征。由此等逐一分述诸蕴，分别为五种二十五种兴起特征。
Vayaṃ passanto pañcavīsati lakkhaṇāni passatīti ‘‘avijjānirodhā rūpanirodhoti paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Taṇhānirodhā…pe… kammanirodhā…pe… āhāranirodhā rūpanirodhoti paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passati. Rūpakkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Avijjānirodhā…pe… taṇhānirodhā…pe… phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passatī. Vedanākkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati’’tiādinā nayena ekekasmiṃ khandhe pañca pañca katvā vuttāni pañcavīsati vayalakkhaṇāni passati. Pesitattoti nibbānaṃ pati pesitacitto. Kathayantīti tathāvidhaṃ bhikkhuṃ buddhādayo ariyā ācikkhanti.
见其消亡者，即见二十五种特征，谓「无明之灭即色之灭」，谓依消灭故色蕴消亡。由渴爱之灭……由业之灭……由取食之灭故色蕴消亡。见其变异特征，亦见色蕴消亡。观察色蕴消亡者见五种特征。又如无明之灭等见受蕴消亡，由渴爱之灭……由触之灭故受蕴消亡。见其变异特征，亦见受蕴消亡。观察受蕴消亡者见五种特征。此依次于各蕴分别辨述二十五种消灭之特征。谓「传达者」，即指涅槃所向之心。谓「说法者」，指如来等圣者对比库宣说此理。
Yataṃcareti vāyamamāno careyya, caṅkamanādivasena gamanaṃ kappentopi ‘‘anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamatī’’tiādinā (vibha. 432) nayena vuttappadhānavīriyaṃ karonto ghaṭento vāyamanto yathā akusaladhammā pahīyanti, kusaladhammā bhāvanāpāripūriṃ gacchanti, evaṃ gamanaṃ kappeyyāti attho. Esa nayo sesesupi. Yatamenaṃ pasārayeti etaṃ pasāretabbaṃ hatthapādādiṃ yataṃ yatamāno yathāvuttavīriyasamaṅgī hutvā pasāreyya, sabbattha padhānaṃ na jaheyyāti adhippāyo.
所谓精进，即于行动身步中示现勤力勤勉。若于未生恶不善法不生猛心，则称为精进。遵此正理立论，修习勤奋，如斗陶之师匠制陶，恶法断除，善法修盈，故应如是精进行事。此理论尚未尽，称为「伸展」，如伸展手足等肢体，借力量联合，亦当如此伸展，绝不可舍弃努力乃为正途。
Idāni yathā paṭipajjanto yataṃ yatanto nāma hoti, taṃ paṭipadaṃ dassetuṃ ‘‘uddha’’ntiādi vuttaṃ. Tattha uddhanti upari. Tiriyanti parito, puratthimadisādivasena samantato disābhāgesūti attho. Apācīnanti heṭṭhā. Yāvatā jagato gatīti yattakā sattasaṅkhārabhedassa lokassa pavatti, tattha sabbatthāti attho. Ettāvatā anavasesatā sammasanañāṇassa visayaṃ saṅgahetvā dasseti. Samavekkhitāti samā hetunā ñāyena avekkhitā, aniccādivasena vipassitāti vuttaṃ hoti. Dhammānanti sattasuññānaṃ. Khandhānanti rūpādīnaṃ pañcannaṃ khandhānaṃ. Udayabbayanti udayañca vayañca. Idaṃ vuttaṃ hoti – upari tiriyaṃ adhoti tidhā saṅgahite sabbasmiṃ loke atītādibhedabhinnānaṃ pañcupādānakkhandhasaṅkhātānaṃ sabbesaṃ rūpārūpadhammānaṃ aniccādisammasanādhigatena udayabbayañāṇena pañcavīsatiyā ākārehi udayaṃ, pañcavīsatiyā ākārehi vayaṃ samavekkhitā samanupassitā bhaveyyāti.
今观修行者努力不停，称之为「上升」等语。谓上升者即上方。环行者为环绕周遍，前后东西四方之意。谓不下者即下方。谓「世界遍及」者，使生存界因七种行法差别而相续转变，谓普遍无处不在之意。此言不残缺，收摄无漏正知之境界。谓「彻察」即以正当因缘审察。谓观诸行常无常等，谓已称述者也。谓「法」指七法空虚之认识。谓「蕴」为色等五蕴。谓「生灭」即生与灭。此为总述：在此三层次相牵连世界之中，分别诸由五根（五取蕴）组成之色或非色法，通过无常等观照生灭知见，以二十五种形式观察其生起，依二十五种形式观察其消亡。
Cetosamathasāmīcinti cittasaṃkilesānaṃ accantavūpasamanato cetosamathasaṅkhātassa ariyamaggassa anucchavikaṃ paṭipadāñāṇadassanavisuddhiṃ. Sikkhamānanti paṭipajjamānaṃ bhāventaṃ ñāṇaparamparā nibbattentaṃ. Sadāti sabbakālaṃ rattiñceva divā ca. Satanti catusampajaññasamannāgatāya satiyā satokārī. Evampettha gāthāvaṇṇanā daṭṭhabbā. Sesamettha suviññeyyameva.
心平静的正确观照，指息灭心障碍之彻底抑制；此属圣道内微细之智慧见证达明净。所谓在学者，即正在通过修习而生起知识传承者。故常日夜不断，使具备四念处（身、受、心、法之念）所具慧念。于此作如是偈赞述。余余处亦应如是认真体认。
Sīlasuttavaṇṇanā niṭṭhitā. · 戒经注释完毕。
3. Padhānasuttavaṇṇanā3. 精勤经注释
§13
13. Tatiye uttamavīriyānīti seṭṭhavīriyāni visiṭṭhassa atthassa sādhanato. Māro dhiyyati etthāti māradheyyaṃ, kilesamārassa pavattiṭṭhānabhūtaṃ, taṃ tebhūmakavaṭṭanti āha ‘‘tebhūmakavaṭṭasaṅkhātaṃ māradheyya’’nti. Jātimaraṇato jātaṃ bhayaṃ jātimaraṇabhayaṃ, jātimaraṇameva vā bhayahetuto bhayanti jātimaraṇabhayaṃ. Tenāha ‘‘jātiñca maraṇañca…pe… bhayassā’’ti sesaṃ uttānameva.
第十三条“至高精进”者，谓为“最上精进”者，乃至为最崇高之法益的成就手段。魔者之所以欲害此，谓魔力之所在，即烦恼魔王根本之所在，故称其为“出于此大地环绕者”，意即烦恼作意生起之所。所谓“生死以及死之恐怖”，即因生死所引发之惧怖，即生死恐惧，或由生死缘起惧怖故恐惧，于是说“生及死……等皆是恐怖之因”，总结于“最上成就”的正名中。
Padhānasuttavaṇṇanā niṭṭhitā. · 精勤经注释完毕。
4. Saṃvarasuttavaṇṇanā4. 律仪经注释
§14
14. Catutthe saṃvarādīnaṃ sādhanavasena padahati etehīti padhānāni. Saṃvarantassa uppannavīriyanti yathā abhijjhādayo na uppajjanti, evaṃ satiyā upaṭṭhāne cakkhādīnaṃ pidahane analasassa uppannavīriyaṃ. Pajahantassāti vinodentassa. Uppannavīriyanti tasseva pahānassa sādhanavasena pavattavīriyaṃ. Bhāventassa uppannavīriyanti etthāpi eseva nayo. Samādhinimittanti samādhi eva. Purimuppannasamādhi hi parato uppajjanakasamādhissa kāraṇaṃ hotīti ‘‘samādhinimitta’’nti vuttaṃ.
第十四条“第四者，戒摄等诸法成就手段”，“十种戒律”即为此义。所谓“戒摄者所生精进”，如贪婪等不生，正念守护下，眼根等六根得以制止，生起勤劳之精进。所谓“遣除者”，指遣除障碍。“生起精进”，即遣弃障碍之精进。所谓“修习者本身之生起精进”，亦同理。所谓“禅定缘起”，是指由先生禅定促成后生禅定，故言“禅定缘起”。
Upadhivivekattāti khandhūpadhiādiupadhīhi vivittattā vinissaṭattā. Taṃ āgammāti taṃ nibbānaṃ maggena adhigamahetu. Rāgādayo virajjanti ettha, etenāti virāgo. Evaṃ nirodhopi daṭṭhabbo. Yasmā idha bojjhaṅgamissakavasena icchitā, tasmā ‘‘ārammaṇavasena vā adhigantabbavasena vā’’ti vuttaṃ. Tattha adhigantabbavasenāti tanninnatāvasena. Vossaggapariṇāminti vossaggavasena pariṇāmitaṃ pariccajanavasena ceva pakkhandanavasena ca pariṇāmanasīlaṃ. Tenāha ‘‘dve vossaggā’’tiādi. Khandhānaṃ pariccajanaṃ nāma tappaṭibaddhakilesappahānavasenāti yenākārena vipassanā kilese pajahati, tenevākārena tannimittakkhandhe ca pajahatīti vattabbataṃ arahatīti āha ‘‘vipassanā…pe… pariccajatī’’ti. Yasmā vipassanā vuṭṭhānagāminibhāvaṃ pāpuṇantī ninnapoṇapabbhārabhāvena ekaṃsato nibbānaṃ pakkhandatīti vattabbataṃ labhati, maggo ca samucchedavasena kilese khandhe ca rāgaṃ pariccajati, tasmā yathākkamaṃ vipassanāmaggānaṃ vasena pakkhandanapariccāgavossaggā veditabbā. Vosaggatthāyāti pariccāgavossaggatthāya ceva pakkhandanavossaggatthāya ca. Pariṇamatīti pariccajati. Taṃ pana pariṇāmanaṃ vuṭṭhānagāminibhāvappattiyā ceva ariyamaggabhāvappattiyā ca icchitanti āha ‘‘vipassanābhāvañca maggabhāvañca pāpuṇātī’’ti. Sesapadesūti ‘‘dhammavicayasambojjhaṅgaṃ bhāvetī’’tiādīsu sesasambojjhaṅgakoṭṭhāsesu.
所谓“烦恼分别”，即指蕴等为烦恼之所缘，由分别而分别灭除。所由而至者，即是由证得灭尽之道以达涅槃。此处指烦恼等解脱，谓为净化，称为“离欲”。如是故，须在“因缘”或“缘起法”之缘上证得。所谓“放弃转变”，意即由放弃所导致之变化，含舍弃、离开等变化。故云“二种放弃”者。所谓蕴之舍弃，即因断除诸烦恼之缘得放弃，亦即从烦恼所缘之蕴中舍弃，此为阿拉汉境界之义。云“观行舍弃”者，以观行之发起达成。因观行得现成涅槃断除贪欲，谓一心舍弃涅槃遗余之假重，即得断除烦恼及烦恼所缘蕴之乐染，故观行之道使舍弃缘起漏尽。是以依于观行之道，能够辨识放弃、分别及变易。所谓舍弃之意指为了离舍及断舍碍等，且该变异系由现起与圣道相应而生，故云此处“观行与道行皆应获得”。所谓“余义”，即指慧支集合体。
Bhaddakanti abhaddakānaṃ nīvaraṇādipāpadhammānaṃ vikkhambhanena rāgavigamanena ekantahitattā dullabhattā ca bhaddakaṃ sundaraṃ. Na hi aññaṃ samādhinimittaṃ evaṃ dullabhaṃ rāgassa ujuvipaccanīkabhūtaṃ atthi. Anurakkhatīti ettha anurakkhanā nāma adhigatasamādhito yathā parihāni na hoti, evaṃ paṭipattisāsana-tappaṭipakkhavigamanenāti āha ‘‘samādhī’’tiādi. Aṭṭhikasaññādikāti aṭṭhikajjhānādikā. Saññāsīsena hi jhānaṃ vadati. Sesamettha uttānameva.
“善者”谓感于不善贪等恶障碍之破坏，内心专一利他，因稀有而尊为美善。绝无他种禅定境界能如是难得，正因贪欲深入且直接对治之故，称为“护持”，指护持已获得禅定，使之不坏，安住于此境界，谓此修行之正道，成就于分别灭除等教法，故言“禅定”。
Saṃvarasuttavaṇṇanā niṭṭhitā. · 律仪经注释完毕。
5. Paññattisuttavaṇṇanā5. 施设经注释
§15
15. Pañcame attabhāvo etesaṃ atthīti attabhāvino, tesaṃ attabhāvīnaṃ. Tenāha ‘‘attabhāvavantāna’’nti. Yāva chattiṃsāya indānaṃ āyuppamāṇaṃ, tāva paṇīte kāme paribhuñjīti mandhāturājā kira ekadivasaṃ attano pariṇāyakaratanaṃ pucchi – ‘‘atthi nu kho manussalokato ramaṇīyataraṃ ṭhāna’’nti. Kasmā deva evaṃ bhaṇasi, kiṃ na passasi candimasūriyānaṃ ānubhāvaṃ, nanu etesaṃ ṭhānaṃ ito ramaṇīyataranti? Rājā cakkaratanaṃ purakkhatvā tattha agamāsi.
第十五条“第五者，自体之状态属此诸义”，谓具自体之诸修行者，称为具自体者。故称“具自体者”。直至寿限三十八岁，传说慢寿王每日询问其宝玉，询曰“世间是否更有宜乐之处？”答曰“不仅天上，尔等可见日月之光，岂非此处更宜人？”王携其宝玉亲赴彼处。
Cattāro mahārājāno ‘‘mandhātumahārājā āgato’’ti sutvā ‘‘tāvamahiddhiko mahārājā na sakkā yuddhena paṭibāhitu’’nti sakarajjaṃ niyyātesuṃ. So taṃ gahetvā puna pucchi – ‘‘atthi nu kho ito ramaṇīyataraṃ ṭhāna’’nti. Athassa tāvatiṃsabhavanaṃ kathayiṃsu. ‘‘Tāvatiṃsabhavanaṃ, deva, ramaṇīyaṃ, tattha sakkassa devarañño ime cattāro mahārājāno pāricārikā dovārikabhūmiyaṃ tiṭṭhanti. Sakko devarājā mahiddhiko mahānubhāvo. Tassimāni upabhogaṭṭhānāni – yojanasahassubbedho vejayantapāsādo, pañcayojanasatubbedhā sudhammadevasabhā, diyaḍḍhayojanasatiko vejayantaratho, tathā erāvaṇo hatthī, dibbarukkhasahassappaṭimaṇḍitaṃ nandanavanaṃ, cittalatāvanaṃ, phārusakavanaṃ, yojanasatubbedho pāricchattako koviḷāro, tassa heṭṭhā saṭṭhiyojanāyāmā paññāsayojanavitthārā pañcadasayojanubbedhā jayasumanapupphavaṇṇā paṇḍukambalasilā, yassā mudutāya sakkassa nisīdato upaḍḍhakāyo anuppavisatī’’ti.
四大帝王闻“慢寿大王来临”，即议论“此大帝力非可与战也”，遂共往见。王携宝玉再问“此处是否更加怡人？”遂述说忉利天宫曰：“忉利天宫，天界美好之所也，天尊即天帝萨咖，具大神力与光辉。宫殿位置极佳，有千由旬覆地毯，五由旬宽净法议堂，十一由旬长的威杰宫殿，与象骑之地，配以千梃神树环绕之花园，内有心旷野莽林，树林繁茂清凉，遍地方丈耶姑娘蔺遮，宫下六十由旬处有五十五由旬广袤地带，生长着风姿絮花似锦石，为天帝为之所坐之处。”
Taṃ sutvā rājā tattha gantukāmo cakkaratanaṃ abbhukkiri. Taṃ ākāse uṭṭhahi saddhiṃ caturaṅginiyā senāya. Atha dvinnaṃ devalokānaṃ vemajjhato cakkaratanaṃ otaritvā pathaviyā āsanne ṭhāne aṭṭhāsi saddhiṃ pariṇāyakaratanappamukhāya caturaṅginiyā senāya. Rājā ekakova attano ānubhāvena tāvatiṃsabhavanaṃ agamāsi. Sakko ‘‘mandhātā āgato’’ti sutvā tassa paccuggamanaṃ katvā ‘‘svāgataṃ, mahārāja, sakaṃ, te mahārāja, anusāsa mahārājā’’ti vatvā saddhiṃ nāṭakehi rajjaṃ dve bhāge katvā ekaṃ bhāgamadāsi. Rañño tāvatiṃsabhavane patiṭṭhitamattasseva manussagandhasarīranissandādimanussabhāvo vigacchi, devaloke pavattivipākadāyino aparapariyāyavedanīyassa kammassa katokāsattā sabbadā soḷasavassuddesikatāmālāmilāyanādidevabhāvo pāturahosi. Tassa sakkena saddhiṃ paṇḍukambalasilāya nisinnassa akkhinimisanamattena nānattaṃ paññāyati. Taṃ asallakkhentā devā sakkassa ca tassa ca nānatte muyhanti. So tattha dibbasampattiṃ anubhavamāno tadā manussānaṃ asaṅkhyeyyāyukatāya yāva chattiṃsa sakkā upapajjitvā cutā, tāva sakkarajjaṃ kāretvā ‘‘kiṃ me iminā upaḍḍharajjenā’’ti atitto kāmehi tato cavitvā attano uyyāne patito manussaloke utukakkhaḷatāya vātātapena phusitagatto kālamakāsi. Tena vuttaṃ ‘‘devaloke pana yāva chattiṃsāya indānaṃ āyuppamāṇaṃ, tāva paṇīte kāme paribhuñjī’’ti.
国王闻知此事，便急欲前往，立即驾临战车。天空中与四象军队同起，一同前行。随后，两位天界主神从中间下车，立于地面近旁之处，带领头戴宝冠、装饰华丽的四象军队同立。国王凭自身威力，单独进入忉利天宫。萨咖天帝听闻“曼陀陀来了”后，应声前去迎接，说道：“尊敬的国王，欢迎您来到萨咖，陛下请随我指引。”于是分割国土为两部分，将其中一部分赠予国王。国王在忉利天宫居住，其形体虽显人类气息，但由于常施行善业感应，有如天人般美丽，犹如身披十六年洁白花环般，闪耀光明。萨咖与其亲近之天众共同坐于青玉石座上，彼此打量交流。天众惟恐其特异觉察而迷惑。国王于此体验天间之乐，直至三十六位萨咖天出生，元气尽竭，终结生命。此后放弃堕落欲乐，远离种种放逸，退隐至自身园苑，因风寒而感微恙。于是传言：“在天界寿命长至三十六位因陀罗之岁时，彼时可享清净欲乐。”
Paññattisuttavaṇṇanā niṭṭhitā. · 施设经注释完毕。
6. Sokhummasuttavaṇṇanā6. 微细经注释
§16
16. Chaṭṭhe sukhumalakkhaṇappaṭivijjhanakānīti aniccādisukhumalakkhaṇānaṃ paṭivijjhanakāni. Sukhumalakkhaṇapariggāhakañāṇenāti sukhumalakkhaṇapariggāhakena ñāṇena. Parato jānitvāti avasavattanena aññato jānitvā. Saṅkhārā hi ‘‘mā bhijjiṃsū’’ti icchitāpi bhijjanteva, tasmā te avasavattitāya pare nāma. Sā ca nesaṃ paratā aniccadassane pākaṭā hotīti vuttaṃ ‘‘iminā hi padena aniccānupassanā kathitā’’ti. Sesaṃ uttānameva.
第十六章 “细微特征分别”即“无常等细微特征之分别”。所谓“由具足细微特征之智悉知”即通过具足细微特征的智慧而理解。所谓“从他者知晓”，意为依据因缘而通过不同角度认识。行已虽欲不坏，却仍旧坏灭，因此由缘而有变化，故称为“他者”。并且针对它们观察无常的显现，故称“由此语句说明无常之观”。余下依此类推。
Sokhummasuttavaṇṇanā niṭṭhitā. · 《微细经》注释终了。
7-10. Paṭhamaagatisuttādivaṇṇanā七至十、《第一偏行经》等注释
§17-20
17-20. Sattame chandāgatinti ettha sandhivasena saralopoti dassento āha ‘‘chandena agati’’nti. Chandāti hetumhi nissakkavacananti āha ‘‘chandenā’’ti, pemenāti attho. Chandasaddo hettha taṇhāpariyāyo, akusalacchandapariyāyo vā. Sesesūti ‘‘dosāgatiṃ gacchatī’’tiādīsu.
第十七至二十章 “第七章贪欲之流”于此，作者以简洁明了之分节示解释说:“‘贪欲之流’。”所谓“贪欲”在此为缘起之因。关于“以贪为缘”的说法即为“由贪”之意。其含义为爱欲。贪之名称在此指对渴爱、不善贪欲之流。余下章节则说明“瞋恨之流”等等。
Ettha ca yo ‘‘ayaṃ me mittoti vā, sandiṭṭhoti vā, ñātakoti vā, lañcaṃ vā pana me detī’’ti chandavasena assāmikaṃ sāmikaṃ karoti, ayaṃ chandena akattabbaṃ karoti nāma. Yo ‘‘ayaṃ me verī’’ti cirakālānubaddhaveravasena vā, taṅkhaṇuppannakodhavasena vā sāmikaṃ assāmikaṃ karoti, ayaṃ dosena akattabbaṃ karoti nāma. Yo pana mandattā momūhattā yaṃ vā taṃ vā ayuttaṃ akāraṇaṃ vatvā assāmikaṃ sāmikaṃ karoti, ayaṃ mohena akattabbaṃ karoti nāma. Yo pana ‘‘ayaṃ rājavallabhoti vā visame corādike visamāni vā kāyaduccaritādīni samādāya vattanena visamanissito vā, anatthampi me kareyyā’’ti bhīto assāmikaṃ sāmikaṃ karoti, ayaṃ bhayena akattabbaṃ karoti nāma.
此处论述说，若有人因恋慕心而短暂依止，以“此为我友”、“此为共伴”、“此为亲属”，甚至“赠予我财物”等心起贪念者，即是以贪心行不当事。或有人因长期积怨，持“彼为我敌”之心，因怒致恶意或怒敌之心而彼此对立，称为以瞋心错行。或有愚昧痴迷，作妄行为，未动恶念却无故生举动，即为以愚痴妄为。又或有人因惧怕权势者，持有“彼系王子”或因盗贼等恶行及其背后恶缘，惧怕被害，因恐惧而生错恶造作，称为以恐怖作非正行。
Yo pana kiñci bhājento ‘‘ayaṃ me sandiṭṭho vā sambhatto vā’’ti pemavasena atirekaṃ deti, ‘‘ayaṃ me verī’’ti dosavasena ūnakaṃ deti , yo muyhanto dinnādinnaṃ ajānamāno kassaci ūnaṃ, kassaci adhikaṃ deti, ‘‘ayaṃ imasmiṃ adīyamāne mayhaṃ anatthampi kareyyā’’ti sīto kassaci atirekaṃ deti, so catubbidhopi yathānukkamena chandāgatiādīni gacchanto akattabbaṃ karoti nāma.
又论述若有人因贪心给予超出常理之财物而分给予他人，因瞋恨害者则给予较少，出于迷惑，给予与不予等相悖行为；或者有意无意将财物错付他人，乃至自己认为可能受损、使他人受损时，尚能分辨利害。由此可见，依次出现基于贪、瞋、痴、恐四种内心流转所作不当行为，称为必须避免的四种错误行事。
Nihīyati tassa yasoti tassa agatigāmino kittiyasopi parivārayasopi nihīyati parihāyati. Yassati tena kittīyatīti hi yaso, kitti thutighoso. Yassati tena purecarānucarabhāvena parivārayatīti yaso, parivāro. Aṭṭhamanavamadasamāni uttānatthāneva.
此章说，当某人消失或离开，此人之随从、追随者及名誉声望等都会随之消失、损毁、湮灭。所谓“名声”即指声誉、赞誉、称扬之声。所谓“隶属”即指附属其后者的拥护随从。第八、第九及第十章节即对以上内容进行深入阐述、解析和说明。
Caravaggo dutiyo. · 行品第二。