4. Cakkavaggo · 4. 轮品复注
4. Cakkavaggo第四、轮品
1. Cakkasuttavaṇṇanā一、轮经注释
§31
31. Catutthassa paṭhame cattāri cakkānīti ettha cakkaṃ nāma dārucakkaṃ, ratanacakkaṃ, dhammacakkaṃ, iriyāpathacakkaṃ, sampatticakkanti pañcavidhaṃ. Tattha ‘‘yaṃ panidaṃ, samma, rathakāracakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehī’’ti (a. ni. 3.15) idaṃ dārucakkaṃ. ‘‘Pitarā pavattitaṃ cakkaṃ anuvattetī’’ti (saṃ. ni. 1.215) idaṃ ratanacakkaṃ. ‘‘Mayā pavattitaṃ cakka’’nti (su. ni. 562; bu. vaṃ. 27.17; jā. 1.1.104; 1.5.100, 103) idaṃ dhammacakkaṃ. ‘‘Catucakkaṃ navadvāra’’nti (saṃ. ni. 1.29, 109) idaṃ iriyāpathacakkaṃ. ‘‘Cattārimāni, bhikkhave, cakkāni yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ pavattatī’’ti (a. ni. 4.31) idaṃ sampatticakkaṃ. Idhāpi etadeva adhippetanti āha ‘‘cattāri sampatticakkāni vattantī’’ti. Anucchavike deseti puññakiriyāya sammāpaṭipattiyā anurūpadese. Sevanaṃ kālena kālaṃ upasaṅkamanaṃ. Bhajanaṃ bhattivasena payirupāsanaṃ. Attano sammā ṭhapananti attano cittasantānassa yoniso ṭhapanaṃ. Saddhādīsu nivesananti āha ‘‘sace’’tiādi. Idameva cettha pamāṇanti idameva pubbekatapuññatāsaṅkhātaṃ sampatticakkaṃ eva etesu sampatticakkesu pamāṇabhūtaṃ itaresaṃ kāraṇabhāvato . Tenāha ‘‘yena hī’’tiādi. So eva ca katapuñño puggalo attānaṃ sammā ṭhapeti akatapuññassa tadabhāvato.
第三十一节。论第四门中第一门为四轮，这里所说之轮乃指五轮：木轮、宝轮、法轮、行路轮、成功轮。关于木轮，云：『此乃正法之轮，经六个月从轮者展转无阻』（《增支部》第3卷第15经）；此即木轮。宝轮谓之『父辈所启之轮而承继』（《相应经》第1卷第215经），此即宝轮。法轮云：『我已转动之轮』（《增支部经》第562经、《丛书》第27卷第17行、《缘起经》第1卷第1章104与1卷5章100、103行），此即法轮。行路轮谓之『四门之轮』（《相应经》第1卷29、109经），此乃行路轮。成功轮云：『诸天人及人等所具足之四轮皆展转』（《增支部》第4卷第31经），此是成功轮。此处又称为『四成功轮运转』。文中接续说，对于善业，合宜之行为，合适的场所，按时行进，像供养、以食事敬奉自己，正智安住自己心续，对信解等的投入，也都称为四成功轮。此轮代表过去善业积累的成熟，成为他法轮转的因。从而言：『以此或彼由是缘起』。此亦是善人自正安立，而非恶人所为。
Cakkasuttavaṇṇanā niṭṭhitā. · 《轮经》注释完毕。
2. Saṅgahasuttavaṇṇanā二、摄受经注释
§32
32. Dutiye tassa dānameva dātabbanti pabbajitassa pabbajitaparikkhāraṃ pattacīvarādi, gihino gihiparikkhāraṃ vatthāvudhayānasayanādi dātabbaṃ. Sabbanti sabbaṃ upakāraṃ. Makkhetvā nāseti makkhibhāve ṭhatvā. Telena viya makkhetīti satadhotatelena makkheti viya. Atthavaḍḍhanakathāti hitāvahakathā. Kathāgahaṇañcettha nidassanamattaṃ, paresaṃ hitāvaho kāyappayogopi atthacariyā. Aṭṭhakathāyaṃ pana vacippayogavaseneva atthacariyā vuttā. Samānattatāti sadisabhāvo, samānaṭṭhāne ṭhapanaṃ, taṃ panassa samānaṭṭhapanaṃ attasadisatākaraṇamukhena ekasambhogatā. Attano sukhuppattiyaṃ tassa ca dukkhuppattiyaṃ tena dukkhena attanā ekasambhogatāti āha ‘‘samānasukhadukkhabhāvo’’ti. Sā ca samānasukhadukkhatā ekato nisajjādinā pākaṭā hotīti dassento ‘‘ekāsane’’tiādimāha.
第三十二节。次论布施。布施之物当与出家者所需配备相称，如袈裟等出家用具，及居士家用的布帛、炊具、臥具等。当布施一切方便，以消除障碍。用药油比喻涂抹脓疮，寓意消灭烦恼。所谓利益他人之言，即指此处。此处讨论利益他人之行，即身体行为。述此主要为论述义理，引导他利行为。所说相同，指的是安排于同一场合，且同理事相。此同理表示自身安乐与他人苦痛相同之理，故谓“共同有苦乐之质”，并示明“一处安坐”等说明。
Tattha jātiyā hīno bhogena adhiko dussaṅgaho hoti. Na hi sakkā tena saddhiṃ ekaparibhogo kātuṃ jātiyā hīnattā. Tassa tathā akariyamāne ca so kujjhati bhogena adhikattā, tasmā so dussaṅgaho. Bhogena hīno jātiyā adhikopi dussaṅgaho hoti. So hi ‘‘ahaṃ jātimā’’ti bhogasampannena saddhi ekaparibhogaṃ icchati, tasmiṃ akariyamāne kujjhati. Ubhohipi hīno susaṅgaho hoti. Na hi so itarena saddhiṃ ekaparibhogaṃ icchati jātiyā hīnabhāvato, na akariyamāno kujjhati bhogena hīnabhāvato. Ubhohi sadisopi susaṅgahoyeva. Sadisabhāveneva itarena saha ekaparibhogassa paccāsīsāya, akaraṇe ca tassa kujjhanassa abhāvato. Bhikkhu dussīlo dussaṅgaho hoti. Na hi sakkā tena saddhiṃ ekaparibhogaṃ kātuṃ, akariyamāne ca kujjhati. Sīlavā pana susaṅgaho hoti. Sīlavā hi adīyamānepi kismiñci āmise akariyamānepi saṅgahe na kujjhati, aññaṃ attanā saddhiṃ paribhogaṃ akarontampi na pāpakena cittena passati pesalabhāvato. Tato eva paribhogopi anena saddhiṃ sukaro hoti, tasmā gihi ce, ubhohi sadiso. Pabbajito ce, sīlavā puggalo . Evaṃ samānattatāya saṅgahetabbo. Tenevāha ‘‘so sace gahaṭṭhassa jātiyā pabbajitassa sīlena sadiso hoti, tassāyaṃ samānattatā kātabbā’’ti. Sesaṃ suviññeyyameva.
因出生低贱者，对享受少基更生出怨恨。人不可与低出生者共享物品；因其贱视，若强行共同使用，他便烦恼。出生低贱者对享受贫乏更怨恨，因内心有『我是低出生者』的分别，固希望与享受丰富者共享，不能达成则怨恨。双方皆有怨恨，因不能以同行共享为乐，不同意共同使用者为高出生者，不愿意强行者为低出生者。反之，品德清洁者和同德者共同使用，无怨无悔。品德恶劣者若强行共享则生怨，若不强行则无怨。品性清净者即使不施行所宜之事，也不会因共享而生恶念。由此亦知共享非难事，故对居士亦应同理。对此法则说：『若居士与出家人具有相等出生与品德，应以此为准』。其他义理皆可推知。
Saṅgahasuttavaṇṇanā niṭṭhitā. · 《摄受经》注释完毕。
3. Sīhasuttavaṇṇanā三、狮子经注释
§33
33. Tatiye sīhoti parissayasahanato paṭipakkhahananato ca ‘‘sīho’’ti laddhanāmo migādhipati. Cattāroti samānepi sīhajātibhāve vaṇṇavisesādisiddhena visesena cattāro sīhā. Te idāni nāmato vaṇṇato āhārato dassetvā idhādhippetasīhaṃ nānappakārato vibhāvetuṃ ‘‘tiṇasīho’’tiādi āraddhaṃ. Tiṇabhakkho sīho tiṇasīho purimapade uttarapadalopena yathā ‘‘sākapatthivo’’ti (pāṇini 2.1.60). Kāḷavaṇṇatāya kāḷasīho. Tathā paṇḍusīho. Tenāha ‘‘kāḷagāvisadiso, paṇḍupalāsavaṇṇagāvisadiso’’ti ca. Rattakambalassa viya kesaro kesarakalomo etassa atthīti kesarī. Lākhāparikammakatehi viya pādapariyantehīti ca yojanā.
第三十三节。狮子名起于其坚忍勇猛及攻敌之威势。狮子共有四种，皆属于同一狮类但因色相不同而异。现今以名称、颜色、食物等表明差别，故起名如“草狮”等。草狮為吃草之狮，类似梵语明确位置法，前节省略后节。黑色狮称为黑狮，亦称苍白狮。以此分别解释：“黑似丹犊之色，苍白若嫩叶色”等比喻。以红披肩比喻狮鬃，称为“红鬃狮”。腿上有环状花纹以十余里为量度。
Kammānubhāvasiddhaadhipaccamahesakkhatāhi sabbamigagaṇassa rājā. Suvaṇṇaguhato vātiādi ‘‘sīhassa vihāro kiriyā evaṃ hotī’’ti katvā vuttaṃ.
狮王因业力成就而得统御百兽之王位。曾居于金山洞等地，有传说说：『此处为狮子休息修行之所』，为史事所载。
Samaṃ patiṭṭhāpetvāti sabbabhāgehi samameva bhūmiyaṃ patiṭṭhāpetvā. Ākaḍḍhitvāti purato ākaḍḍhitvā. Abhiharitvāti abhimukhaṃ haritvā. Saṅghātanti vināsaṃ. Vīsatiyaṭṭhikaṃ ṭhānaṃ usabhaṃ.
将全地均匀建立，为地基坚实铺设。于前方垒土堆起。使其正对自身。『军团』指军队等毁灭之意。二十八处为野猪。
Samasīhoti samajātiko samappabhāvo ca sīho. Samānosmīti desanāmattaṃ, samappabhāvatāya eva na bhāyati. Sakkāyadiṭṭhibalavatāyāti ‘‘ke aññe amhehi uttaritarā, atha kho mayameva mahābalā’’ti evaṃ balātimānanimittāya ahaṃkārahetubhūtāya sakkāyadiṭṭhiyā balavabhāvena. Sakkāyadiṭṭhiyā pahīnattāti nirahaṃkārattā attasinehassa suṭṭhu samugghātattā na bhāyati.
“狮子”者，指同类相属者，且具有显赫的特点。所谓“相等”只是说教法的名义，因其具有显赫的性质，自无所畏惧。所谓“具身见力”者，是指“有何人比我们更胜一筹？然我等自具大力”，如此以强大自我为因的具身见执的力量。所谓“具身见已灭”，指无我执，厌离我执，善于断除身见时便无所畏惧。
Tathātathāti sīhasadisatādinā tena tena pakārena attānaṃ kathesīti vatvā tamatthaṃ vivaritvā dassetuṃ ‘‘sīhoti kho’’tiādi vuttaṃ.
所谓“如实”，乃以狮子的威严等种种方式自我称说而成。阐明其意后，显现“狮子”等名号。
Katamahābhinīhārassa lokanāthassa bodhiyā niyatabhāvappattiyā ekantabhāvī buddhabhāvoti katvā ‘‘tīsu pāsādesu nivāsakālo , magadharañño paṭiññādānakālo, pāyāsassa paribhuttakālo’’tiādinā abhisambodhito purimāvatthāpi sīhasadisā katvā dassitā. Bhāvini bhūtūpacāropi hi lokavohāro. Vijjābhāvasāmaññato dvivijjaṃ itaravijjampi ekajjhaṃ gahetvā paṭiccasamuppādasammasanato taṃ puretarasiddhaṃ viya katvā āha ‘‘tisso vijjā sodhetvā’’ti. Anulomapaṭilomato pavattañāṇassa vasena ‘‘yamakañāṇamanthanenā’’ti vuttaṃ.
所谓伟大的守护世界者，指必然得成一味法的佛者。谓已定住于佛果，三殿中游住之时，即释迦王承诺之时、施与之时、饮乳之时等，虽为先前因缘，亦以狮子的威严示现。本性即世间浮华，谓以经藏智慧刚强，具此双慧及依缘起智慧，于前者之所证显，称言“熄灭三种智慧”。因顺逆观之流转而见，“以对照智慧推演”而称。
Tattha viharantassāti ajapālanigrodhamūle viharantassa. Ekādasame divaseti sattasattāhato paraṃ ekādasame divase. Acalapallaṅketi isipatane dhammacakkappavattanatthaṃ nisinnapallaṅke. Tampi hi kenaci appaṭivattiyaṃ dhammacakkappavattanatthaṃ nisajjāti katvā vajirāsanaṃ viya acalapallaṅkaṃ vuccati. Imasmiñca pana padeti ‘‘dveme, bhikkhave, antā’’tiādinayappavatte ca imasmiṃ saddhammakoṭṭhāse. Dhammaghoso…pe… dasasahassilokadhātuṃ paṭicchādesi ‘‘sabbattha ṭhitā suṇantū’’ti adhiṭṭhānena. Soḷasahākārehīti dukkhapariññā, samudayappahānaṃ, nirodhasacchikiriyā, maggabhāvanāti ekekasmiṃ magge cattāri cattāri katvā soḷasahi ākārehi.
“住处”者，意指住于迦毗罗卫城中之无忧树根下。十一日及七七天后，复至第十一日。所谓“不动平座者”，是指在仙人堕处为转法轮而坐之座。若因某种小有不同则不再坐转法轮之座者，则称为如金刚座之不动平座。在此境界中，谓“比库们，二端”之类于正法聚会中宣说。有佛音诸经文述说，十万劫为世界界膜覆，“无所不在者”之坚立。十六部分者则依苦谛、集谛、灭谛、道谛分别各有四义，成就十六部分之详。
Paṭhamena nayena abhisambodhito purimatarāvatthāpi avassaṃbhāvitāya gahetvā sīhasadisataṃ dassetvā idāni abhisambuddhāvatthāsu eva sīhasadisataṃ dassetuṃ ‘‘aparo nayo’’tiādi āraddhaṃ. Aṭṭhahi kāraṇehīti ‘‘tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgato’’ti (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.12; saṃ. ni. aṭṭha. 2.3.78; a. ni. aṭṭha. 1.1.170; udā. aṭṭha. 18; itivu. aṭṭha. 38; theragā. aṭṭha. 1.3; bu. vaṃ. aṭṭha. 1.2 nidānakathā; mahāni. aṭṭha. 14; paṭi. ma. 1.37) evaṃ vuttehi aṭṭhahi tathāgatasādhakehi kāraṇehi. Yadipi bhagavā bodhipallaṅke nisinnamatteva abhisambuddho na jāto, tathāpi tāya nisajjāya nisinnova panujja sabbaṃ parissayaṃ abhisambuddho jāto. Tathā hi taṃ ‘‘aparājitapallaṅka’’nti vuccati, tasmā ‘‘yāva bodhipallaṅkā vā’’ti vatvā tena aparitussanto ‘‘yāva arahattamaggañāṇā vā’’ti āha.
以初法引领者，谓虽在前成就佛事之境界，仍于此显狮子威严。今为成佛境界，应显示狮子威严，谓“乃他引导”等。如八因缘者言：“如来者，即如来者；如去者，即如来者；以如实相而来者；以如实法而成佛；以如实观察者；以如实说者；以如实行动者；为所依止者，如来。”（引诸法藏、毗尼藏所载）是故以此八如来因缘为由。虽说世尊仅坐于菩提树下而已，然便以此坐为后继而成佛。因此被称为“不败座”，故称“直至菩提座”。不厌此故，称“直至阿拉汉道禅知”。
Itisakkāyoti ettha itisaddo nidassanattho. Tena sakkāyo sarūpato parimāṇato paricchedato ca dassitoti āha ‘‘ayaṃ sakkāyo’’tiādi. ‘‘Ayaṃ sakkāyo’’ti iminā pañcupādānakkhandhā sarūpato dassitā. ‘‘Ettako sakkāyo’’ti iminā te parimāṇato dassitā. Tassa ca parimāṇassa ekantikabhāvaṃ dassentena ‘‘na ito bhiyyo sakkāyo atthī’’ti vuttaṃ. Sabhāvatoti salakkhaṇato. Sarasatoti sakiccato. Pariyantatoti parimāṇapariyantato. Paricchedatoti yattake ṭhāne tassa pavattitassa paricchindanato. Parivaṭumatoti pariyosānappavattito. Sabbepi pañcupādānakkhandhā dassitā honti yathāvuttena vibhāgena. Ayaṃ sakkāyassa samudayo nāmāti ayaṃ āhārādisakkāyassa samudayo nāma. Tenāha ‘‘ettāvatā’’tiādi. Atthaṅgamoti nirodho. ‘‘Āhārasamudayā āhāranirodhā’’ti ca asādhāraṇameva taṃ gahetvā sesesu ādi-saddena saṅgaṇhāti.
所谓“具身”即此名称之指示缘故。由此说明具身之形状、大小及界限，谓曰“此即具身”，以此显现五取蕴形状。谓曰“此为具身”，以此显现其界量。并以界限显现一向性，云“设无他处更具身”，以此明示具身之本质。谓曰“本质”，即其自相；“华丽”者，谓其所起之作用；“界限”者，为所处之界限；“界限破断”者，谓实际破断于处所；“环绕”者，谓循环终止。总之，五取蕴悉皆如实分别。此具身之生起，名为“食取具身生起”。故谓“如此”等言。所谓“灭”，即灭除。所谓“食取尽灭、食取断灭”，缘此非常而以由始语汇摄持之。
Paṇṇāsalakkhaṇapaṭimaṇḍitanti paṇṇāsaudayavayalakkhaṇavibhūsitaṃ samudayatthaṅgamaggahaṇato. Khīṇāsavattāti anavasesaṃ sāvasesañca āsavānaṃ parikkhīṇattā. Anāgāmīnampi hi bhayaṃ cittutrāsañca na hotīti. Ñāṇasaṃvego bhayatupaṭṭhānapaññā. Itarāsaṃ pana devatānanti akhīṇāsavadeve sandhāya vadati. Bhoti dhammālapanamattanti sabhāvakathanamattaṃ.
所谓五十相饰，是指具备五十种增长、盛大及次第具足的特征，体现于集会、起路等行为之中。所谓净伏者，是指烦恼尽除，浊习尽灭的状态。即便是未到来者，也不会生起恐惧心或惊怖心。智慧的迅速增长、对恐怖的忌惮以及明智辨别即是此义。其他人则称之为天众，即以无染着烦恼的天人身份传说此事。此乃佛法宣讲的初级境界，只是集会说法的层次而已。
Cakkanti satthu āṇācakkaṃ. Taṃ pana dhammato āgatanti dhammacakkaṃ. Tattha ariyasāvakānaṃ paṭivedhadhammato āgatanti dhammacakkaṃ. Itaresaṃ desanādhammato āgatanti dhammacakkaṃ. Duvidhepi ñāṇaṃ padhānanti ñāṇasīsena vuttaṃ ‘‘paṭivedhañāṇampi desanāñāṇampī’’ti. Idāni taṃ ñāṇaṃ sarūpato dassetuṃ ‘‘paṭivedhañāṇaṃ nāmā’’tiādi vuttaṃ. Yasmā tassa ñāṇassa paṭividdhattā bhagavā tāni saṭṭhi nayasahassāni veneyyānaṃ dassetuṃ samattho ahosi, tasmā tāni saṭṭhi nayasahassāni tena ñāṇena saddhiṃyeva siddhānīti katvā dassento ‘‘saṭṭhiyā ca nayasahassehi paṭivijjhī’’ti āha. Tiparivaṭṭanti ‘‘idaṃ dukkha’’nti ca ‘‘pariññeyya’’nti ca ‘‘pariññāta’’nti ca evaṃ tiparivaṭṭaṃ, taṃyeva dvādasākāraṃ. Tanti desanāñāṇaṃ. Esa bhagavā. Appaṭipuggaloti paṭinidhibhūtapuggalarahito. Ekasadisassāti nibbikārassa.
转动法轮的是觉者的车轮，所谓法轮即指佛法之轮转。此处之法轮乃依圣弟子对佛法的深刻体认而转动的法轮；其他人则是凭传递法义而转动出来的法轮。智慧分两种，首位者乃知见，是称为『直观智慧』，其次者是传授法理的智慧。如今为便于理解，此智慧被称为『直观智慧』。由于此智慧能深入解悟，世尊能够示现六十万种途径，使众生通达真理，因此称此智慧具有无量展显的能耐，如实示现。所谓三转法轮，即转苦谛、集谛、灭谛，已被彻底圆满领悟的十二支，此即三转十二支法，属于转法轮的智慧。此智慧即是世尊的智慧。所谓『少为人知』谓无个人杂染，故称为『无碍者』。所谓『同类』，即谓清净无对立之位。
Sīhasuttavaṇṇanā niṭṭhitā. · 狮子经注释完毕。
4. Aggapasādasuttavaṇṇanā4. 最上净信经注释
§34
34. Catutthe aggesu pasādāti seṭṭhesu pasādā. Aggā vā pasādāti seṭṭhabhūtā pasādā. Seṭṭhavacano hettha aggasaddo. Purimasmiṃ atthavikappe aggasaddena buddhādiratanattayaṃ vuccati. Tesu bhagavā tāva asadisaṭṭhena, guṇavisiṭṭhaṭṭhena, asamasamaṭṭhena ca aggo. So hi mahābhinīhāraṃ dasannaṃ pāramīnaṃ pavicayañca ādiṃ katvā bodhisambhāraguṇehi ceva buddhaguṇehi ca payojanehi ca sesajanehi asadisoti asadisaṭṭhenapi aggo. Ye cassa te guṇā mahākaruṇādayo, tehi sesasattānaṃ guṇehi visiṭṭhaṭṭhenapi sabbasattuttamatāya aggo. Ye pana purimakā sammāsambuddhā sabbasattehi asamā, tehi saddhiṃ ayameva rūpakāyaguṇehi ceva dhammakāyaguṇehi ca samoti asamasamaṭṭhenapi aggo. Tathā dullabhapātubhāvato acchariyamanussabhāvato bahujanahitasukhāvahato adutiyaasahāyādibhāvato ca bhagavā loke aggoti vuccati. Yathāha –
【第三十四】第四中，首位中之庄严者为庄严。首位即最上之庄严。此处用「首位」一词，应当作最上之意。以前时代，佛陀及诸尊者被称为首位，乃指具有无上之宝。世尊在诸佛当中为最胜、至善、无等无比。此世尊成就大乘十种波罗蜜及诸佛之法、功德与利益，故称为无等，即使在无等中亦属最胜无等。其功德大者为大慈悲及其他功德，以此功德为最上一切众生所敬仰。此前诸正觉者虽无匹敌，但与世尊相较，则谓世尊与其身体之功德法身俱属无等绝伦。因其难得之觉悟与庄严之人身，为大众利益带来极乐，故被称为世界首领。譬如云－
‘‘Ekapuggalassa, bhikkhave, pātubhāvo dullabho lokasmiṃ. Katamassa ekapuggalassa? Tathāgatassa arahato sammāsammuddhassa. Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati acchariyamanusso. Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujana…pe… sammāsambuddho. Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati adutiyo asahāyo appaṭimo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṃ aggo. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho’’ti (a. ni. 1.171-173).
「比库们，一个人的难得乃世间难得。何以故此个人难得？乃如来、阿拉汉、正觉者也。一位人，初生世间时即显奇异之人。此人出生于世，即为广大众生之正觉。此人出生于世，即为第二位无助之者、无敌者、不可匹敌者、无类者、双足之尊领等。何为此人？即如来、阿拉汉、正觉者。」（《增支部》1.171-173）
Dhammasaṅghā aññadhammasaṅghehi asadisaṭṭhena visiṭṭhaguṇatāya dullabhapātubhāvādinā ca aggā. Tathā hi tesaṃ svākkhātatādisuppaṭipannatādiguṇavisesehi aññe dhammasaṅghasadisā appataraṃ nihīnā vā natthi, kuto seṭṭhā. Sayameva tehi visiṭṭhaguṇatāya seṭṭhā. Tathā dullabhuppādaacchariyabhāvabahujanahitasukhāvahaadutiyāsahāyādisabhāvā ca te. Yadaggena hi bhagavā dullabhapātubhāvo, tadaggena dhammasaṅghāpīti. Acchariyādīsupi eseva nayo. Evaṃ aggesu seṭṭhesu uttamesu pavaresu guṇavisiṭṭhesu pasādāti aggappasadā.
法众之间，以其超越他法众的无上正行、难得的觉悟彰显、及其他功德德能为最胜。其所证悟之道理清楚明了，令人无有对等的法众可比拟，何况为最胜者。世尊自身以此超绝功德为最胜。诸佛以难得之觉悟、奇异功德、为大众利益之奉献、无敌第二者之相等品性亦为法众之首。因世尊具难得见道之特质，故谓之为法众之首。其功德具如是超绝、无等可比。如此诸首位中最尊最上者，为难得见道具足最上之庄严。
Dutiyasmiṃ panatthe yathāvuttesu aggesu buddhādīsu uppattiyā aggabhūtā pasādā aggappasādā. Ye pana ariyamaggena āgatā aveccappasādā, te ekanteneva aggabhūtā pasādāti aggappasādā. Yathāha – ‘‘idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hotī’’tiādi (saṃ. ni. 5.1037-1038). Aggavipākattāpi cete aggappasādā. Vuttampi cetaṃ – ‘‘agge kho pana pasannānaṃ aggo vipāko’’ti (a. ni. 4.34; itivu. 90).
其次，诸佛等首位依其降世时之最上尊贵，成为首位最尊之庄严。若诸圣弟子以无伪清净之信心具足，则实为首位之庄严。譬如言：『此处圣弟子以无疑无罣碍之信心具足佛处』（《净行经注》5.1037-1038）。即使在后期现世中，因其首位之果报，此信心亦为首位之庄严声望。经典亦说过：「在众首位中，信心澄明者，其果报乃首位。」（《增支部注》4.34；《入道集》90）
Apadā vātiādīsu vā-saddo samuccayattho, na vikappattho. Yathā ‘‘anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhatī’’ti (ma. ni. 1.17) ettha anuppanno ca uppanno cāti attho. Yathā ca ‘‘bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāyā’’ti ettha bhūtānañca sambhavesīnañcāti attho. Yathā ca ‘‘aggito vā udakato vā mithubhedato vā’’ti (dī. ni. 2.152) ettha aggito ca udakato ca mithubhedato cāti attho, evaṃ ‘‘apadā vā…pe… aggamakkhāyatī’’ti (a. ni. 4.34; itivu. 90) etthāpi apadā ca dvipadā cāti sampiṇḍanavasena attho daṭṭhabbo. Tena vuttaṃ ‘‘vā-saddo samuccayattho, na vikappattho’’ti.
“风声”等诸声的汇聚状况，并非杂乱无章。如《中部释论》载：“未生的爱欲染污生起，已生的爱欲染污增长”，此处“未生的”和“已生的”皆指包含其中。同样地《声闻地经》言“众生及未来世的依止”，意指既往世生者及未来要生者。《长部释论》谓“火燃烧之声、水流动之声、薄薄之声”，意即火声、水声及薄薄声皆为一体。又如《增支四》中“风声……称为最上之声”，此处的“风声”与“两足声”合一，相融合地理解。故此谓“声的汇聚状况，乃整体集合，不是杂乱不定。”
Rūpinoti rūpavanto. Na rūpinoti arūpino. Saññinoti saññavanto. Na saññinoti asaññino. ‘‘Apadā vā’’tiādisabbapadehi kāmabhavo, rūpabhavo, arūpabhavo, ekavokārabhavo, catuvokārabhavo, pañcavokārabhavo, saññibhavo, asaññibhavo, nevasaññināsaññibhavoti navavidhepi bhave sattepi anavasesato pariyādiyitvā dasseti. Ettha hi rūpiggahaṇena kāmabhavo, rūpabhavo, pañcavokārabhavo, ekavokārabhavo ca dassito, arūpiggahaṇena arūpabhavo, catuvokārabhavo ca dassito, saññibhavādayo pana sarūpeneva dassitā. Apadādiggahaṇena kāmabhavapañcavokārabhavasaññibhavānaṃ ekadesova dassito.
“色蕴者”为有色之体，“非色蕴者”为无色之体。“受蕴者”为有受之者，“非受蕴者”为无受之者。自“风声”等词，涵盖欲界色界无色界、单种相四种相五种相等九类众生的种种存在状态，悉数概括展现。因以色为索引，则显现欲界色界及五种相界，包括单相界；以无色为索引，则显现无色界及四种相结界。以受为索引，则众生各种相状皆以类似形态显现。至于“风声”等索境，则仅显现欲界五种相及受相众生中的一种。
Kasmā panettha yathā adutiyasutte ‘‘dvipadānaṃ aggo’’ti dvipadā eva gahitā, evaṃ dvipadaggahaṇameva akatvā apadādiggahaṇaṃ katanti? Vuccate – adutiyasutte tāva seṭṭhataravasena dvipadaggahaṇameva kataṃ. Imasmiñhi loke seṭṭho nāma uppajjamāno apadacatuppadabahupadesu na uppajjati, dvipadesuyeva uppajjati. Kataresu dvipadesu? Manussesu ceva devesu ca. Manussesu uppajjamāno sakalalokaṃ vase vattetuṃ samattho buddho hutvā uppajjati, devesu uppajjamāno dasasahassilokadhātuṃ vase vattanako mahābrahmā hutvā uppajjati, so tassa kappiyakārako vā ārāmiko vā sampajjati. Iti tatopi seṭṭhataravasenesa dvipadānaṃ aggoti tattha vuttaṃ. Idha pana anavasesapariyādānavasena evaṃ vuttaṃ ‘‘yāvatā, bhikkhave, sattā apadā vā…pe… nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyatī’’ti . Niddhāraṇe cetaṃ sāmivacanaṃ. Ma-kāro padasandhikaro, aggo akkhāyatīti padavibhāgo. Tenevāha ‘‘guṇehi aggo’’tiādi.
缘何《增支第二经》谓“两足声为首”，仅指两足声集合，未全纳“风声”等其他众生声？答曰：此处《增支第二经》以最高等等级别判定“领先者”为“两足声”，乃在今世间按最高最尊之声为准则。故在当世间，最高之声为非风声、非四足声诸多风相中不生出现，唯两足声生起。而此“两足声”所属为何？乃指人类与天人。人类在世间长期存在，能兴盛遍布众生世间，故成最高；诸天人存在于十万世界境界，能主宰梵天世界，因此成最高，而此最高位则是成为法界成功者或行者之所在。故此堪证云：“众生之中，无始以来，‘风声……’及‘非受相受相声’中，佛陀称其为先锋领导者。”此为定论。此中“先锋领导者”语乃代表词汇，意旨首位、引导者。言词划分之义也由此得成。以是释曰“以德行为先锋”等。
Aggo vipāko hotīti agge sammāsambuddhe pasannānaṃ yo pasādo aggo seṭṭho uttamakoṭibhūto vā, tasmā tassa vipākopi aggo seṭṭho uttamakoṭibhūto uḷāratamo paṇītatamo hoti. So pana pasādo duvidho lokiyalokuttarabhedato. Tesu lokiyassa tāva –
“先锋领导者”指果证圣者，是在正觉佛陀欢喜所证为首位、最优越、最尊贵者。因此，其果报亦为最上、最尊、最高贵且最清净者。此“欢喜”有两类，以世间世外差别分辨。世间欢喜为：
‘‘Ye keci buddhaṃ saraṇaṃ gatāse,
“凡所有归依佛者，
Na te gamissanti apāyabhūmiṃ;
绝不堕入恶趣地。”
Pahāya mānusaṃ dehaṃ,
舍弃人身，
Devakāyaṃ paripūressanti. (dī. ni. 2.332; itivu. aṭṭha. 90; saṃ. ni. 1.37);
将充满天众之身。（长部2.332；如是语注疏90；相应部1.37）
‘‘Buddhoti kittayantassa, kāye bhavati yā pīti;
“称为佛者，其身中生起的喜悦，
Varameva hi sā pīti, kasiṇenapi jambudīpassa. (dī. ni. aṭṭha. 1.6; itivu. aṭṭha. 90);
正是该喜悦，甚至在须弥山下的瓦拉境亦然。（《长部尼柯耶八〇》1.6；《经集》八〇）
‘‘Sataṃ hatthī sataṃ assā, sataṃ assatarīrathā;
百象百马，百乘战车，
Sataṃ kaññāsahassāni, āmukkamaṇikuṇḍalā;
百千少女，头戴玛瑙耳环；
Ekassa padavītihārassa, kalaṃ nāgghanti soḷasiṃ’’. (cūḷava. 305);
“一词汇的变化习惯中，数量不超过十六。”（小部 305）
‘‘Sādhu kho, devānaminda, buddhaṃ saraṇagamanaṃ hoti, buddhaṃ saraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhiggaṇhanti dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī’’ti (saṃ. ni. 4.341) –
“善哉，萨咖天帝，佛法是安住皈依之法；佛法成为皈依之因，萨咖天帝。因如是，某些众生因身断故，逝于涅槃，得如意善趣，往生天界。他们在十种方面胜过众天，乃至天寿、天色、天乐、天誉、天主宰力，以及天界之色、声、香、味、触。”（增支部 4.341）
Evamādīnaṃ suttapadānaṃ vasena pasādaphalavisesayogo veditabbo, tasmā so apāyadukkhavinivattanena saddhiṃ sampattibhavesu sukhavisesadāyakova daṭṭhabbo.
应当认识以此类经文原句为依托的信心与安乐之果特殊关系，故彼信心于避恶趣时，伴随安乐与善趣之成，犹如授予极胜利之果报。
Lokuttaro pana sāmaññaphalavipākadāyako vaṭṭadukkhavinivattako. Sabbopi cāyaṃ pasādo paramparāya vaṭṭadukkhaṃ vinivattetiyeva. Vuttañhetaṃ –
向出世间者则赐予出世间之通果善趣，能断轮回之苦。此安乐之法乃一系列因缘相续，遣除轮回苦。经典如是说——
‘‘Yasmiṃ samaye, bhikkhave, ariyasāvako attano saddhaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti, ujugatacittassa pāmojjaṃ jāyati, pamuditassa pīti jāyati…pe… nāparaṃ itthattāyāti pajānātī’’ti.
“比库，当时，圣弟子忆念自证信心时，其内心无贪染覆蔽，无嗔怒覆蔽，无痴覆蔽；心纯净正直；正净心生欢喜，欢喜产生喜悦……由此深入体证真实存在，如此知之。”
Dhammāti sabhāvadhammā. Saṅkhatāti samecca sambhūya paccayehi katāti saṅkhatā, sapaccayā dhammā. Hetūhi paccayehi ca na kehici katā saṅkhatāti asaṅkhatā, apaccayo nibbānaṃ. Saṅkhatānaṃ pariyositabhāvena ‘‘asaṅkhatā’’ti puthuvacanaṃ. Virāgo tesaṃ aggamakkhāyatīti tesaṃ saṅkhatāsaṅkhatadhammānaṃ yo virāgasaṅkhāto asaṅkhatadhammo, so sabhāveneva saṇhasukhumabhāvato santatarapaṇītatarabhāvato gambhīrādibhāvato madanimmadanādibhāvato aggaṃ seṭṭhaṃ uttamaṃ pavaranti vuccati. Yadidanti nipāto, yo ayanti attho. Madanimmadanotiādīni sabbāni nibbānavevacanāni. Tenevāha ‘‘virāgotiādīni nibbānasseva nāmānī’’ti. Rāgamadādayoti ādi-saddena mānamadapurisamadādike saṅgaṇhāti . Sabbā pipāsāti kāmapipāsādikā sabbā pipāsā. Sabbe ālayā samugghātaṃ gacchantīti kāmālayādikā sabbepi ālayā samugghātaṃ yanti. Vaṭṭānīti kammavaṭṭavipākavaṭṭāni. Taṇhāti aṭṭhasatappabhedā sabbāpi taṇhā.
法者，即自然之法。聚合者，因缘生起，于条件成就为聚合法。非条件者，即非因缘所成聚，称非聚合法，即涅槃。聚合法终结之称为非聚合，泛指。离欲等名谓，是聚非聚法中离欲界，乃极胜最上最尊之一法。所谓“终结”，即其意趣。离欲等名称均属涅槃辞。以贪瞋痴之始，乃傲慢、我见诸缠缚相类归纳。渴爱泛指欲渴，皆属一切渴爱。诸居所皆致灭尽，故亦称一切居所及渴皆灭。轮回即业与果之间之循环。渴爱共计八十八种，一切为渴爱。
Aggo vipāko hotīti etthāpi –
“先”与“果报”二者同义，此处亦应如是理解——
‘‘Ye keci dhammaṃ saraṇaṃ gatāse…pe…’’. (dī. ni. 2.332; saṃ ni. 1.37);
「凡归依法者……乃至……」（《长部》2.332；《相应部》1.37）
‘‘Dhammoti kittayantassa, kāye bhavati yā pīti…pe…’’. (dī. ni. aṭṭha. 1.6; itivu. aṭṭha. 90);
『称扬法者，身生喜乐……』(大本纪注释1.6；伊蒂吠陀注释90)；
‘‘Sādhu kho, devānaminda, dhammaṃ saraṇagamanaṃ hoti, dhammaṃ saraṇagamanahetu kho, devānaminda, evamidhekacce…pe… dibbehi phoṭṭhabbehī’’ti (saṃ. ni. 4.341) –
『善哉！萨咖天帝啊，得依止法者之道，依止法之缘故，萨咖天帝啊，某些……在四天王所护出现』(杂纪注释4.341)——
Evamādīnaṃ suttapadānaṃ vasena dhamme pasādassa phalavisesayogo veditabbo.
由此，基于经文句首，因此须知法的欢喜及其特殊果报之联系。
Saṅghā vā gaṇā vāti janasamūhasaṅkhātā yāvatā loke saṅghā vā gaṇā vā. Tathāgatasāvakasaṅghoti aṭṭhaariyapuggalasamūhasaṅkhāto diṭṭhisīlasāmaññena saṃhato tathāgatassa sāvakasaṅgho. Aggamakkhāyatīti attano sīlasamādhipaññāvimuttiādiguṇavisesena tesaṃ saṅghānaṃ aggo seṭṭho uttamo pavaroti vuccati. Yadidanti yāni imāni. Cattāri purisayugāni yugaḷavasena, paṭhamamaggaṭṭho paṭhamaphalaṭṭhoti idamekaṃ yugaḷaṃ, yāva catutthamaggaṭṭho catutthaphalaṭṭhoti idamekaṃ yugaḷanti evaṃ cattāri purisayugāni. Aṭṭha purisapuggalāti purisapuggalavasena eko paṭhamamaggaṭṭho, eko paṭhamaphalaṭṭhoti iminā nayena aṭṭha purisapuggalā. Ettha ca purisoti vā puggaloti vā ekatthāni etāni padāni, veneyyavasena panevaṃ vuttaṃ. Esa bhagavato sāvakasaṅghoti yānimāni yugaḷavasena cattāri yugāni pāṭiyekkato aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho. Āhuneyyotiādīni vuttatthāneva. Idhāpi –
“僧团”或“众”者，谓世间所称众多众生集合体。佛之弟子僧团，谓由十八位圣者合集，以正见戒律及共学净心所结之集，即佛之弟子僧团。称“首领”者，依其戒定慧三德之首，谓其众之首、最胜、尊长者。所谓者如是。复以四对人为单位，谓第一对首领与首果，合为一对，直至第四对首领与第四果，亦为一对，如是四对共八人。所谓十八圣者，即由八人以此法合成。此处“人”与“众”，皆此等词义，而非他义。此即所谓佛之弟子僧团，集合此四对共四组八人与其果位。依昔日所说“可受供养”等义。此处亦如是——
‘‘Ye keci saṅghaṃ saraṇaṃ gatāse…pe…’’. (dī. ni. 2.332; saṃ. ni. 1.37);
「凡所有皈依三宝者……」等文。此语载于《长部尼陀经》第2章第332节及《集部尼陀经》第1章第37节。
‘‘Saṅghoti kittayantassa, kāye bhavati yā pīti…pe…’’. (dī. ni. aṭṭha. 1.6; itivu. aṭṭha. 90);
「所谓三宝，谓其身中生起之喜悦……」等文。此语见于《长部尼陀经·八种本经》第1卷第6节及《依文经》第八卷第90节。
‘‘Sādhu kho, devānaminda, saṅghaṃ saraṇagamanaṃ hoti, saṅghaṃ saraṇagamanahetu kho, devānaminda…pe… dibbehi phoṭṭhabbehī’’ti (saṃ. ni. 4.341) –
「善哉，天帝！皈依僧宝時，皈依僧宝之因，天帝！乃天界最高广大者，」此文载于《集部尼陀经》第4章第341节。
Ādīnaṃ suttapadānaṃ vasena saṅghe pasādassa phalavisesayogo tassa aggavipākatā ca veditabbā. Tathā anuttariyapaṭilābho sattamabhavādito paṭṭhāya vaṭṭadukkhasamucchedo anuttarasukhādhigamoti evamādiuḷāraphalanipphādanavasena aggavipākatā veditabbā.
起自最初经文之基底，依靠僧团而生起信乐，并特指该信乐使其具足殊胜之果报及其上乘之反响，当知此为高级果报，必以第七识（或指第七意识）起源为标志，止灭生死饥苦，达无上涅槃之安乐。由此可见，以上诸果皆属上乘殊胜之显现与聚合。
Gāthāsu aggatoti agge ratanattaye, aggabhāvato vā pasannānaṃ. Aggaṃ dhammanti aggasabhāvaṃ buddhasubodhiṃ dhammasudhammataṃ saṅghasuppaṭipattiṃ, ratanattayassa anaññasādhāraṇaṃ uttamasabhāvaṃ, dasabalādisvākkhātatādisuppaṭipannatādiguṇasabhāvaṃ vā. Vijānatanti vijānantānaṃ. Evaṃ sādhāraṇato aggappasādavatthuṃ dassetvā idāni asādhāraṇato taṃ vibhāgena dassetuṃ ‘‘agge buddhe’’tiādi vuttaṃ. Tattha pasannānanti aveccappasādena ca itarappasādena ca pasannānaṃ adhimuttānaṃ. Virāgūpasameti virāge upasame ca, sabbassa rāgassa sabbesaṃ kilesānaṃ accantavirāgahetubhūte accantaupasamahetubhūte cāti attho. Sukheti vaṭṭadukkhakkhayabhāvena saṅkhārūpasamasukhabhāvena sukhe.
歌颂中所谓「上首」意指至高无上之宝，或称至高者之存在。所谓「上首法」者，为佛陀智慧、法义所显现之最高本质，及僧众纯正之修行。此上首乃宝之至高，独一无二，具最高品性，且具十种力量等功德，故广为宣扬。所谓「智慧者」，乃智慧之总称。通常呈显为上首信乐之基，此处欲表示非常殊胜之状态，故用「非常」及“分类区分”，以「于上首佛处」等语句论说。此间所谓欢喜之声者，意指悦乐情趣甚深，能令善乐更上加上。所谓「离欲静」者，指离欲断疑之寂静，乃断尽诸欲根及烦恼之最胜寂静也。所谓「安乐者」者，指由灭除贪欲烦恼而生之安乐，乃一切行蕴之宁静安和。
Aggasmiṃ dānaṃ dadatanti agge ratanattaye dānaṃ dadantānaṃ deyyadhammaṃ pariccajantānaṃ. Tattha dharamānaṃ bhagavantaṃ catūhi paccayehi upaṭṭhahantā pūjentā sakkarontā, parinibbutaṃ bhagavantaṃ uddissa dhātucetiyādike upaṭṭhahantā pūjentā sakkarontā buddhe dānaṃ dadanti nāma. ‘‘Dhammaṃ pūjessāmā’’ti dhammadhare puggale catūhi paccayehi upaṭṭhahantā pūjentā sakkarontā dhammañca ciraṭṭhitikaṃ karontā dhamme dānaṃ dadanti nāma. Tathā ariyasaṅghaṃ catūhi paccayehi upaṭṭhahantā pūjentā sakkarontā taṃ uddissa itarasmimpi tathā paṭipajjantā saṅghe dānaṃ dadanti nāma. Aggaṃ puññaṃ pavaḍḍhatīti evaṃ ratanattaye pasannena cetasā uḷāraṃ pariccāgaṃ uḷārañca pūjāsakkāraṃ pavattentānaṃ divase divase aggaṃ uḷāraṃ kusalaṃ upacīyati. Idāni tassa puññassa aggavipākatāya aggabhāvaṃ dassetuṃ ‘‘aggaṃ āyū’’tiādi vuttaṃ. Tattha āyūti dibbaṃ vā mānusaṃ vā aggaṃ uḷāraṃ paramaṃ āyu pavaḍḍhati uparūpari brūhati. Vaṇṇoti rūpasampadā. Yasoti parivārasampadā. Kittīti thutighoso. Sukhanti kāyikaṃ cetasikañca sukhaṃ. Balanti kāyabalañceva ñāṇabalañca.
处于至高宝位者布施，即为在至高宝相位中布施行持，乃舍弃可布施之法。此处谓奉行佛法者，依四种因缘恭敬礼拜已般涅槃之世尊，及供养诸舍利、圣迹等，名之为对佛布施。以四因缘恭敬礼拜具德者，对佛法之布施则名为对法布施。复以同样四因缘恭敬礼拜具足之圣僧，向其布施，名为对僧布施。因布施积聚功德之故，以欢喜而行纯净无我的大舍，及尊敬恭敬，日复一日地增进至上善行。今当显现其功德所成之高级相应果报，即所谓「上首寿命」等所述。所谓寿命，或天寿或人寿，其上增广而广大。所谓光耀者，乃形色具足。所谓庄严，乃周身华彩。所谓闻名誉者，谓称颂之声。所谓安乐，乃身心安稳之乐。所谓力量，乃身力与智慧力。
Aggassa ratanattayassa dānaṃ dātā. Atha vā aggassa deyyadhammassa dānaṃ uḷāraṃ katvā tattha puññaṃ pavattetā. Aggadhammasamāhitoti aggena pasādadhammena dānādidhammena ca saṃhito samannāgato acalappasādayutto, tassa vā vipākabhūtehi bahujanassa piyamanāpatādidhammehi yutto. Aggappatto pamodatīti yattha yattha sattanikāye uppanno, tattha tattha aggabhāvaṃ seṭṭhabhāvaṃ adhigato, aggabhāvaṃ vā lokuttaramaggaphalaṃ adhigato pamodati abhiramati paritussatīti.
聚集者宝随伴者即布施者。或者说，聚集者应供法所随伴的布施，庄严而广博，由此福德增长。所谓聚集法专注者，是指以群聚庄严法及布施等法相应而成，为坚定不动之境界；且此法随果时，因与广大众生所随喜善法相应而起。聚集得成，称为欢喜心生，诸众生于彼处各得成聚首地位，成为最佳领导者，或于聚首地获超世妙果，因而欣悦欢喜、喜乐无量。
Aggapasādasuttavaṇṇanā niṭṭhitā. · 最上净信经注释完毕。
5. Vassakārasuttavaṇṇanā5. 瓦萨咖拉经注释
§35
35. Pañcame ariye ñāyeti saṃkilesato ārakattā ariye niddose parisuddhe niyyānikadhammabhāvato ñāye kāraṇeti attho. Ñāyati nicchayena kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenātī ñāyo, ariyamaggo. So eva ca sampāpakahetubhāvato kāraṇanti vuccati. Idha pana saha vipassanāya ariyamaggo adhippetoti āha ‘‘sahavipassanake magge’’ti. Gāthāsu ‘‘ñāyaṃ dhamma’’nti etthāpi eseva nayo.
第三十五，所谓第五圣智者，意指由染污诸法否除而得圣洁的超脱法，因生出断除之智所起成圣智。此智乃决定性知见，断灭涅槃，故名断智，亦称圣道。此即因成就具体利器故称为缘行智。这里说的与内观修习相关的圣道，称为“内观圣道”；经文中亦有称此智为“法智”。
Vassakārasuttavaṇṇanā niṭṭhitā. · 瓦萨咖拉经注释完毕。
6. Doṇasuttavaṇṇanā6. 多那经注释
§36
36. Chaṭṭhe ukkāhi dhāriyamānāhīti dīpikāhi dhāriyamānāhi, daṇḍadīpikāsu jāletvā dhāriyamānāsu māpitattāti vuttaṃ hoti. Tañhi nagaraṃ ‘‘maṅgaladivase sukhaṇe sunakkhattaṃ mā atikkamī’’ti rattimpi ukkāsu dhāriyamānāsu māpitaṃ. Ukkāsu ṭhāti ukkaṭṭhā, ukkāsu vijjotayantīsu ṭhitā patiṭṭhitāti mūlavibhūjādipakkhepena (pāṇini 3.2.5) saddasiddhi veditabbā. Niruttinayena vā ukkāsu ṭhitāsu ṭhitā āsīti ukkaṭṭhā. Apare pana bhaṇanti ‘‘bhūmibhāgasampattiyā manussasampattiyā upakaraṇasampattiyā ca sā nagarī ukkaṭṭhaguṇayogato ukkaṭṭhāti nāmaṃ labhatī’’ti. Setabyanti tassa nagarassa nāmaṃ. Taṃ pana kassapadasabalassa jātanagaranti āha ‘‘atīte kassapasammāsambuddhassa jātanagara’’nti.
第三十六，持灯柱者，即以灯柱照明者。刑杖灯柱间置铁丝网来调整灯柱光度。某夜，城中有告示：“吉祥日快乐，不可践踏干枯芦苇”。夜里灯柱因束缚而减弱。灯柱本意为突出、显著、坚立照明者，根据梵文语法，此处立于灯柱之上方谓持灯灯柱。本义指置立的灯柱。另有释者云：因城市地利、人力及器具条件协调，形成此特种灯柱建筑称为灯柱。释者卡萨巴称此城为昔日正觉者时代的出生之城。
Vijjantarikāyāti vijjuniccharaṇakkhaṇe. Antaratoti hadaye. Antarāti ārambhanibbattīnaṃ vemajjhe. Antarikāyāti antarāḷe. Ettha ca ‘‘tadantaraṃ ko jāneyya (a. ni. 6.44; 10.75), etesaṃ antarā kappā gaṇanato asaṅkhyeyyā (bu. vaṃ. 28.3), antarantarā kathaṃ opapātetī’’ti (ma. ni. 2.426) ca ādīsu viya kāraṇavemajjhesu vattamānā antarāsaddā eva udāharitabbā siyuṃ, na pana cittakkhaṇavivaresu vattamānā antaraantarikasaddā. Antarāsaddassa hi ayamatthuddhāroti.
“智内间”者，谓智识运动期间。内间即心中。内间意指起始现象之中。间界即指空隙。此处说“谁知那间（空隙）？”（略经文），依古代经论，论及因缘因素的间界时，仅指间界音响，而不指心识现境间的细微瞬间音响。间界音响即为此义理之体现。
Ayaṃ panettha adhippāyo siyā – yesu antarāsaddo vattati, tesu antarasaddopi vattatīti samānatthattā antarāsaddatthe vattamāno antarasaddo udāhaṭo. Antarāsaddo eva vā ‘‘yassantarato’’ti ettha gāthāsukhatthaṃ rassaṃ katvā vuttoti daṭṭhabbaṃ. Antarāsaddo eva pana ikasaddena padaṃ vaḍḍhetvā ‘‘antarikā’’ti vuttoti evamettha udāharaṇodāharitabbānaṃ virodhābhāvo daṭṭhabbo. Ayojiyamāne upayogavacanaṃ na pāpuṇāti sāmivacanassa pasaṅge antarāsaddayogena upayogavacanassa icchitattā. Tenevāha ‘‘antarāsaddena pana yuttattā upayogavacanaṃ kata’’nti.
此者即是“间音行”—存在间界音响者，其中的间音同时存在，二者意义相同，作间音音响时应视为同一。间音即指「从其中发出」的含义，故经文用韵文为例加以说明。间音乃以其前后诸音组合成词，称为“内间”是谓，此处举例以免生疑。若断开联接，则不成组合词。对此有助言曰：“因内间音相应而成词，故谓有用词。”故亦云：“与内间音相应时，则造词得用。”
Sakalajambudīpe uppannaṃ mahākalahaṃ vūpasametvāti parinibbute bhagavati dhātūnaṃ atthāya kusināranagaraṃ parivāretvā ṭhitehi sesarājūhi ‘‘amhākaṃ dhātuyo vā dentu yuddhaṃ vā’’tiādinā kosinārakehi mallehi saddhiṃ kataṃ vivādaṃ vūpasametvā. So kira brāhmaṇo tesaṃ vivādaṃ sutvā ‘‘ete rājāno bhagavato parinibbutaṭṭhāne vivādaṃ karonti, na kho panetaṃ patirūpaṃ, alaṃ iminā kalahena, vūpasamessāmi na’’nti gantvā unnate padese ṭhatvā dvebhāṇavāraparimāṇaṃ doṇagajjitaṃ nāma avoca. Tattha paṭhamabhāṇavāre tāva ekapadampi te na jāniṃsu. Dutiyabhāṇavārapariyosāne ca ‘‘ācariyassa viya bho saddo, ācariyassa viya bho saddo’’ti sabbe niravā ahesuṃ. Jambudīpatale kira kulaghare jāto yebhuyyena tassa na-antevāsiko nāma natthi, atha kho so attano vacanaṃ sutvā nirave tuṇhībhūte viditvā puna –
由此诸大争论平息，众多争执皆止息，此乃释迦涅槃后，由诸法教义真谛为遣除争端，围绕苦行城，众多众生及战士会合说：“愿我诸法亦当降伏纷争。”一日有婆罗门听闻众争纷言：“诸王于灭世处仍起争斗，实不应然，我将止息争端。”然后往往文间高立，知晓双音界限言二音字称“渡那嘎智多”，始发声。其时首发言者初学一字亦不识，斗争终结时，言：“如师般声响，如师般声响”，大众无言叹息。传说在恒河下游玉米之家，虽有其名但无其原名，因而称为“出生城”，释迦时代正觉者之城。听闻此语，众皆哑然无声，知晓其意，再起沉静。
‘‘Suṇantu bhonto mama ekavācaṃ,
『请听我单说一言，』
Amhāka buddho ahu khantivādo;
『我们之中有一位佛陀，乃持忍辱之教说者；』
Na hi sādhuyaṃ uttamapuggalassa,
『诚然，善美高贵之人，』
Sarīrabhāge siyā sampahāro.
『其身躯部分必定圮散瓦解。』
‘‘Sabbeva bhonto sahitā samaggā,
『诸位具寿众皆齐聚合和睦，』
Sammodamānā karomaṭṭhabhāge;
『于此聚会中同心欢喜而共作。』
Vitthārikā hontu disāsu thūpā,
愿诸塔形于诸方位中庄严建立，
Bahū janā cakkhumato pasannā’’ti. (dī. ni. 2.237) –
众多人民皆以明净慧眼观照清明。
Imaṃ gāthādvayaṃ vatvā taṃ kalahaṃ vūpasametvā dhātuyo aṭṭhadhā bhājetvā adāsi, taṃ sandhāyetaṃ vuttaṃ ‘‘sakalajambudīpe uppannaṃ mahākalahaṃ vūpasametvā dhātuyo bhājessatī’’ti. Lakkhaṇacakkānīti dvīsu pādatalesu dve lakkhaṇacakkāni.
讲述此两偈后，息止争执，依八分法将法义分解释示。所言此句旨在说明：『当平息遍及整个盎伽大陆的大争端时，法义应当以八种根本法相加以区分说明。』所谓根本法相，是指立于两足底的两种基本法相。
Āsavenāti kammakilesakāraṇena āsavena. Ettha hi tebhūmakañca kammaṃ, avasesā ca akusalā dhammā ‘‘āsavā’’ti vuttā. Devūpapattīti devesu uppatti nibbatti. Ettha ca yakkhagandhabbatāya vinimuttā sabbe devā devaggahaṇena gahitā. Gandhabbo vā vihaṅgamo ākāsacārī. Ahanti vibhattivipariṇāmena yojetabbaṃ.
所谓染污，是指行蕴染污的缘故而生的烦恼污染。在此，『染污』指有业种子及其余不善法为本的业习染污。所谓天生，系指诸天的生起及消亡。于此，诸天皆以天戒法所摄，因免于恶鬼与恶魔的毒害。天人、飞禽以及诸空行者等，因所受的变化而生灭，相应规约依止。
Doṇasuttavaṇṇanā niṭṭhitā. · 《度那经》注释完毕。
7. Aparihāniyasuttavaṇṇanā7. 《不衰退经》注释
§37
37. Sattame nibbānasantikeyeva caratīti kilesanibbānassa anupādāparinibbānassa ca santikeyeva carati ‘‘na cirasseva adhigamissatī’’ti katvā . Gāthāya appamādaratoti samathavipassanāya appamajjane rato abhirato, appamādeneva rattindivaṃ vītināmentoti attho. Pamādaṃ bhayato passantoti nirayūpapattiādibhayahetuto pamādaṃ bhayato passanto. Abhabbo parihānāyāti so evarūpo samathavipassanādhammehi maggaphalehi vā parihānāya abhabbo. Samathavipassanāto hi sampattato na parihāyati, itarāni ca appattāni pāpuṇātīti.
第三十七讲：依于涅槃亲近行，既不执着有漏烦恼所生之涅槃，亦依于无着灭尽的涅槃而亲近行，认为“决非长远难以获得”。偈言“恒持谨慎”，为指专注于禅定与内观修持而持之以恒，昼夜不忘；意即远离疏忽懈怠。因害怕堕入恶趣等痛苦故而警觉，因而远离疏忽。所谓无可摧毁者，即此类依禅定、内观德相及境界得成就者，本非可灭，无异于法的流失。唯他法尚可得失。
Aparihāniyasuttavaṇṇanā niṭṭhitā. · 《不衰退经》注释完毕。
8. Patilīnasuttavaṇṇanā8. 《隐退经》注释
§38
38. Aṭṭhame antavā lokoti ekapassena vaḍḍhitaṃ kasiṇanimittaṃ ‘‘loko’’ti gāhena vā takkena vā uppannadiṭṭhi. Lābhī hi jhānacakkhunā passitvā gaṇhāti, itaro takkamattena. Anantavāti samantato vaḍḍhitaṃ appamāṇaṃ kasiṇanimittaṃ ‘‘loko’’ti gāhena vā takkena vā uppannadiṭṭhi. Taṃ jīvaṃ taṃ sarīranti jīvo sarīrañca ekameva vatthūti uppannadiṭṭhi. Vissaṭṭhānīti sakapariccajanavasena nissaṭṭhāni. Vantānīti idaṃ puna anādiyanabhāvadassanavasena vuttaṃ. Cattampi hi keci gaṇhanti, nayidamevanti dassanatthaṃ ‘‘vantānī’’ti vuttaṃ. Na hi yaṃ yena vantaṃ, na so taṃ puna ādīyati. Vantampi kiñci sasantatilaggaṃ siyā, nayidamevanti dassanatthaṃ ‘‘muttānī’’ti vuttaṃ. Tenevāha ‘‘chinnabandhanāni katānī’’ti, santatito vinimocanavasena chinnabandhanāni katānīti attho. Muttampi kiñci muttabandhanaṃ viya phalaṃ kuhiñci tiṭṭhati, na evamidanti dassanatthaṃ ‘‘pahīnānī’’ti vuttaṃ. Yathā kiñci dunnissaṭṭhaṃ puna ādāya sammadeva nissaṭṭhaṃ ‘‘paṭinissaṭṭha’’nti vuccati, evaṃ vipassanāya nissaṭṭhāni ādinnasadisāni maggena pahīnāni paṭinissaṭṭhāni nāma hontīti dassanatthaṃ ‘‘paṭinissaṭṭhānī’’ti vuttaṃ. Tenevāha ‘‘yathā na puna cittaṃ ārohanti, evaṃ paṭinissajjitānī’’ti.
第三十八讲：所谓终极世界，乃一眼即见的扩大有数遍的遍照相，是由禅定慧眼所现视而获识，训言“世界”。利益者见此理眼，能把握其全，余者仅凭心识。所谓无边，指无际极展开的无量遍照相，亦称“世界”，以禅眼或心识示现。此即生体及其身体合为一体的显现，是即时生起的观点。所谓安着处，是指依托所生环境。契相，意指无始无明所显露出的显法。亦有一派谓此为契相，意在区别“契相”为“无生无灭”义。诚如经中所说“断绝拘系”，是由持续的放逸断离中断拘系。契相并非如拘系般会持续留下，契相亦无所谓剩余果相，如同放逸的果实无留存。譬如有不适宜再次取用之物，果实被正当地撤回，谓之『回撤』，照此义说，契相亦为『回撤法』。又言“如心不再升起”，即所放逸者也，此为释义。
Kāmesanāti kāmānaṃ esanā, kāmasaṅkhātā vā esanā kāmesanā. Vuttañhetaṃ ‘‘tattha katamā kāmesanā? Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmapipāsā kāmamucchā kāmajjhosānaṃ, ayaṃ vuccati kāmesanā’’ti, tasmā kāmarāgo ‘‘kāmesanā’’ti veditabbo. Tenevāha ‘‘kāmesanā…pe… anāgāmimaggena pahīnā’’ti. Bhavānaṃ esanā bhavesanā. Vuttampi cetaṃ ‘‘tattha katamā bhavesanā? Yo bhavesu bhavacchando…pe… bhavajjhosānaṃ, ayaṃ vuccati bhavesanā’’ti, tasmā bhavesanarāgo rūpārūpabhavapatthanāti veditabbo. Tenevāha ‘‘bhavesanā pana arahattamaggena pahīyatī’’ti.
欲爱者，谓对欲乐的探求。亦或以欲名所缘之探求为欲爱。经中说：「何为欲爱？谓于欲中生欲念、欲渴、欲乐、欲饥、欲愤、欲贪之者，即谓欲爱。」故欲贪称为欲爱。正如言『欲爱……于不还道已断』。生者之探求名为生爱。经又说：「何为生爱？谓于生中有生念、生渴、生愤者，即谓生爱。」故当知生贪为色非色生之迷惑。正如言『生爱于阿拉汉道已断』。
Brahmacariyassa esanā brahmacariyesanā. Sā ca maggabrahmacariyassa, diṭṭhigatikasammatabrahmacariyassa ca gavesanavasena dvippakārāti āha ‘‘brahmacariyaṃ esissāmī’’tiādi. Diṭṭhigatikasammatassa brahmacariyassa esanāpi hi brahmacariyesanāti vuccati. Vuttampi cetaṃ –
梵行的探求称为梵行爱。此乃指道理上合于正见的梵行，追求其证得的二重义，即言『当求梵行』。视正见为基础的梵行之探求亦称梵行爱。又记载：
‘‘Tattha katamā brahmacariyesanā? Sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā, yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho, ayaṃ vuccati brahmacariyesanā’’ti (vibha. 919).
何谓梵行爱？谓对常有世界、非常世界、有限世界、无限世界，以为此身为自我，或他身为我身，谓如来死与不死，生死之间，或无生无灭等见均为我执，被执为己见、见障、见缚、执着、迷惑、邪见、邪道、恶见、邪见道场及相反邪道者，谓为梵行爱。
Tasmā diṭṭhigatikasammatassa brahmacariyassa esanā diṭṭhabrahmacariyesanāti veditabbā. Tenevāha ‘‘diṭṭhibrahmacariyesanā pana sotāpattimaggeneva paṭippassambhatī’’ti. Ettāvatā ca rāgadiṭṭhiyo esanāti dassitaṃ hoti. Na kevalañca rāgadiṭṭhiyo eva esanā, tadekaṭṭhaṃ kammampi. Vuttampi cetaṃ –
故以正见为根基之梵行爱称正见梵行爱，言『正见梵行爱于声闻道自安静起』。且以此已示诸欲见甚多非独欲见，尚有一类业见亦属其中。经又说：
‘‘Tattha katamā kāmesanā? Kāmarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati kāmesanā. Tattha katamā bhavesanā? Bhavarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati bhavesanā. Tattha katamā brahmacariyesanā? Antaggāhikā diṭṭhi tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati brahmacariyesanā’’ti (vibha. 919).
何谓欲爱？谓欲贪于身语意所造诸恶行。何谓生爱？谓生贪于身语意所造诸恶行。何谓梵行爱？谓内在邪见于身语意所造诸恶行。
Navavidhamānoti ‘‘seyyassa seyyohamasmī’’tiādinā (saṃ. ni. 4.108; dha. sa. 1121; vibha. 866; mahāni. 21) āgato navavidhamāno.
所谓九种我我所见，谓分别我彼我等见。此九种漏见，出自《增支部》、律藏等及《杂宝藏论》所述。
‘‘Kāmesanā’’tiādigāthāya pana brahmacariyesanā sahāti brahmacariyesanāya saddhiṃ. Vibhattilopena hi ayaṃ niddeso. Karaṇatthe vā etaṃ paccattavacanaṃ. Idaṃ vuttaṃ hoti ‘‘brahmacariyesanāya saddhiṃ kāmesanā bhavesanāti tisso esanā’’ti. Tāsu brahmacariyesanaṃ sarūpato dassetuṃ ‘‘itisaccaparāmāso, diṭṭhiṭṭhānā samussayā’’ti vuttaṃ. Tassattho – iti evaṃ saccanti parāmāso itisaccaparāmāso. Idameva saccaṃ moghamaññanti diṭṭhiyā pavattiākāraṃ dasseti. Diṭṭhiyo eva sabbānatthahetubhāvato diṭṭhiṭṭhānā. Vuttañhetaṃ – ‘‘micchādiṭṭhiparamāhaṃ, bhikkhave, vajjaṃ vadāmī’’ti (a. ni. 1.310). Tā eva ca uparūpari vuddhiyā mānalobhādikilesasamussayanena vaṭṭadukkhasamussayanena ca samussayā, ‘‘idameva saccaṃ moghamañña’’nti micchābhinivisamānā sabbānatthahetukā kilesadukkhūpacayato hetubhūtā ca diṭṭhiyo brahmacariyesanāti vuttaṃ hoti. Etena pavattiākārato nibbattito ca brahmacariyesanā dassitāti veditabbā.
“欲念”等偈颂中云，与出家修行共行。此处断尽者乃此义之说明。或为业力之故，此为适用之语。言“与出家修行共行，是因三种欲念：欲念、存在欲念”等。唯显出家修行实相者，是“此为真谛烦恼、见解处之因缘”云也。其谓：“正如是故，谓为真谛者为烦恼”即真谛烦恼也。此即真谛，谓谬见愚痴者所惑。见解者乃一切因缘之故，即见处。且言：“比库，邪见是最恶”云（大毗尼第1.310经）。此见因无明贪嗔痴烦恼烦恼增上，轮回苦恼聚集故，谓为“此为真谛愚痴”邪见生心，皆为一切因缘，系烦恼苦痛生因，称为出家修行者所见。由此见起，示出家修行之具现也，应知之。
Sabbarāgavirattassāti sabbehi kāmabhavarāgehi virattassa. Tato eva taṇhākkhayasaṅkhāte nibbāne vimuttattā taṇhākkhayavimuttino arahato. Esanā paṭinissaṭṭhāti kāmesanā, bhavesanā sabbaso nissaṭṭhā pahīnā. Diṭṭhiṭṭhānā samūhatāti brahmacariyesanāsaṅkhātā diṭṭhiṭṭhānā ca paṭhamamaggeneva samugghātitā. Evampi imissā gāthāya atthavaṇṇanā veditabbā. Sesaṃ suviññeyyameva.
“断除一切欲染”者，谓断除诸欲界之欲染。由此断除欲火，涅槃彻证。此即欲念、存在念皆已断尽，悉已废除也。见处一切被灭者，即谓出家修行所集成者，此经藏中第一道理所现。由此明解本偈义。余事善知必明也。
Patilīnasuttavaṇṇanā niṭṭhitā. · 《隐退经》注释完毕。
9. Ujjayasuttavaṇṇanā9. 《伍遮耶经》注释
§39
39. Navame anukulayaññanti anukulaṃ kulānukkamaṃ upādāya dātabbadānaṃ. Tenāha ‘‘amhākaṃ…pe… kulānukulavasena yajitabba’’nti. Vaṃsaparamparāya pacchā duggatapurisehi padātabbadānaṃ. Evarūpaṃ kulaṃ sīlavante uddissa nibaddhadānaṃ, tasmiṃ kule daliddānipi na upacchindanti. Tatridaṃ vatthu – anāthapiṇḍikassa ghare pañca salākabhattasatāni dīyiṃsu. Dantamayasalākānaṃ pañcasatāni ahesuṃ. Atha taṃ kulaṃ anukkamena dāliddiyena abhibhūtaṃ. Ekā tasmiṃ kule dārikā ekasalākato uddhaṃ dātuṃ nāsakkhi. Sāpi pacchā sātavāhanaṃ raṭṭhaṃ gantvā khalaṃ sodhetvā laddhadhaññena taṃ salākaṃ adāsi. Eko thero rañño ārocesi. Rājā taṃ ānetvā aggamahesiṭṭhāne ṭhapesi. Sā tato paṭṭhāya puna pañcapi salākasatāni pavattesi.
三十九、关于顺应者，谓顺应族姓家族世系，以馈施捐赠之。故云“我等……应以族姓顺应付养”。家族传承之后，有恶劣不善之人予以侵夺。如此家族，建立于善人相系馈赠之上，贫穷之施亦不曾断绝。譬如，给孤独长者之家中，曾捐赠五百根牙签。牙签严密之数为五百。后来，由于家族继承，贫穷者得以占据。曾在此家中一少女，手捧一根牙签，不能将之举起。该女子亦曾往十民乘舟，除恶作乱，持所得粮食以奉献牙签。一长老闻知此事，言于王。王召其至，置于上座所位。该女子于是背负，再续五百根牙签。
Assamedhantiādīsu porāṇakarājakāle kira sassamedhaṃ, purisamedhaṃ, sammāpāsaṃ, vācāpeyyanti cattāri saṅgahavatthūni ahesuṃ, yehi rājāno lokaṃ saṅgaṇhiṃsu. Tattha nipphannasassato dasamabhāgaggahaṇaṃ sassamedhaṃ nāma, sassasampādane medhāvitāti attho. Mahāyodhānaṃ chamāsikabhattavetanānuppadānaṃ purisamedhaṃ nāma, purisasaṅgaṇhane medhāvitāti attho. Daliddamanussānaṃ hatthe lekhaṃ gahetvā tīṇi vassāni vinā vaḍḍhiyā sahassadvisahassamattadhanānuppadānaṃ sammāpāsaṃ nāma. Tañhi sammā manusse pāseti hadaye bandhitvā viya ṭhapeti, tasmā sammāpāsanti vuccati. ‘‘Tāta, mātulā’’tiādinā pana saṇhavācābhaṇanaṃ vācāpeyyaṃ nāma, peyyavajjaṃ piyavacanatāti attho. Evaṃ catūhi vatthūhi saṅgahitaṃ raṭṭhaṃ iddhañceva hoti phītañca pahūtaannapānaṃ khemaṃ nirabbudaṃ, manussā mudā modanā ure putte naccentā apārutagharadvārā viharanti. Idaṃ gharadvāresu aggaḷānaṃ abhāvato niraggaḷanti vuccati. Ayaṃ porāṇikā paveṇī. Aparabhāge pana okkākarājakāle brāhmaṇā imāni cattāri saṅgahavatthūni imañca raṭṭhasampattiṃ parivattentā ummūlaṃ katvā assamedhaṃ purisamedhantiādike pañca yaññe nāma akaṃsu. Vuttañhetaṃ bhagavatā brāhmaṇadhammiyasutte –
关于萨玛梅达等，谓古代诸王时代，名为萨玛梅达、普利萨梅达、萨玛帕萨、瓦查贝耶四种聚集物品等，彼时诸王会聚于世。所称“萨玛梅达”者，即采集十份成就之萨玛梅达，意为采集贤者智慧也。“普利萨梅达”者，即伟大战士众以季度粮薪之俸禄称也。“萨玛帕萨”者，贫苦人家凭书契三年不增诸千余资粮，为俘人心束缚于此，故名曰“萨玛帕萨”。谓言，彼者以“父亲、舅父”等称呼，予以招呼，乃亲切而美言贬称也。以此四处聚合，国家丰饶安稳，粮饮丰富，不受破坏。人们喜悦踊跃，于心欢欣，与儿共舞，不闭门窗，安居无惧。此门不闭，故曰“无门禁”。此为古时聚合。后来于奥迦伽王时代，婆罗门等以此四聚合物财，破坏国运，焚毁萨玛梅达、普利萨梅达等五祭名焉。世尊于婆罗门法经中言曰——
‘‘Tesaṃ āsi vipallāso, disvāna aṇuto aṇuṃ…pe…;
“此中生偏差，视彼为微细……”
Te tattha mante ganthetvā, okkākaṃ tadupāgamu’’nti. (su. ni. 301-304);
“彼等遂往祭典，焚燒聚宝。”（增支部尼柯耶301-304经）
Idāni tehi parivattetvā ṭhapitamatthaṃ dassento ‘‘assamedha’’ntiādimāha. Tattha medhantīti vadhenti. Dvīhi pariyaññehīti mahāyaññassa pubbabhāge pacchā ca pavattetabbehi dvīhi parivārayaññehi. Sattanavutipañcapasusataghātabhiṃsanassāti sattanavutādhikānaṃ pañcannaṃ pasusatānaṃ māraṇena bheravassa pāpabhīrukānaṃ bhayāvahassa. Tathā hi vadanti –
现在那人们回顾这些事例，显现其确立之意，说“assamedha”等名。在此，medhanti有杀戮之义。所谓“两种包围”，是指出现在盛大牺牲仪式之前和之后，分别以两种围绕方式包围。所谓“七百二十五头牲畜被杀”，是指超过七百二十五头牲畜被残忍地用凶猛手段杀害，令人恐怖并生畏惧。人们如是称说——
‘‘Chasatāni niyujjanti, pasūnaṃ majjhime hani;
“三百多头牲畜被驱使，在中间被杀；
Assamedhassa yaññassa, ūnāni pasūhi tīhī’’ti. (saṃ. ni. ṭī. 1.1.120);
在Assamedha牺牲仪式中，牲畜数量用不足三头。”（引自萨姆约塔尼卡雅注1.1.120）
Sammanti yugacchidde pakkhipitabbadaṇḍakaṃ. Pāsantīti khipanti. Saṃhārimehīti sakaṭehi vahitabbehi. Pubbe kira eko rājā sammāpāsaṃ yajanto sarassatinaditīre pathaviyā vivare dinne nimuggoyeva ahosi, andhabālabrāhmaṇā gatānugatigatā ‘‘ayaṃ tassa saggagamanamaggo’’ti saññāya tattha sammāpāsayaññaṃ paṭṭhapenti. Tena vuttaṃ ‘‘nimuggokāsato pabhutī’’ti. Ayūpo appakadivaso yāgo, sayūpo bahudivasaṃ neyyo satrayāgoti. Mantapadābhisaṅkhatānaṃ sappimadhūnaṃ vājamiti samaññā. Hiraññasuvaṇṇagomahiṃsādi sattarasakadakkhiṇassa. Sāragabbhakoṭṭhāgārādīsu natthi ettha aggaḷanti niraggaḷo. Tattha kira yaññe attano sāpateyyaṃ anavasesato anigūhitvā niyyātīyati.
所谓“sammanti”，是指须同时斩除并施斩刑的刑具。pāsanti意为斩断。在收割时应用执行工具。以前有一位国王，在Sarassati河岸边，在土地沟壑中险些陷落，盲目愚昧的婆罗门们随流附势，说“这是他往天堂的道路”，由此确立起正确的牺牲仪式。据此说“泥穴的气味十分臭”。缺少寿命者短暂消亡，有寿者则较长久，称为限制在斗争中的牺牲。由会堂门口所献的甘露，为黄金、银、牛、鹿等动物或七十只印度矮鹿之礼物。此处无谷仓、没有储藏，因此称为无贮藏。牺牲中，他自己秘密而无缺漏地奉献祭品。
Mahārambhāti bahupasughātakammā. Aṭṭhakathāyaṃ pana ‘‘vividhā yattha haññare’’ti vakkhamānattā ‘‘mahākiccā mahākaraṇīyā’’ti paṭhamo atthavikappo vutto. Dutiyo pana atthavikappo ‘‘mahārambhāti papañcavasena ajeḷakā’’tiādi vuttanti adhippāyena ‘‘apicā’’tiādinā āraddho. Nirārambhāti etthāpi vuttanayena attho veditabbo. Nanu ca pāṇātipātādiakusalakammassa appamattakampi phalaṃ nupalabbhati, tasmā tassa nipphalabhāvaṃ avatvā ‘‘na te honti mahapphalā’’ti kasmā vuttanti āha ‘‘niravasesatthe’’tiādi. Anugataṃ kulanti anukulaṃ, kulānugatanti attho. Ye niccabhattādiṃ pubbapurisehi paṭṭhapitaṃ aparāparaṃ anupacchindantā manussā dadanti, te anukulaṃ yajanti nāma. Tenevāha ‘‘ye aññe anukulaṃ yajantī’’tiādi.
所谓“大动干戈”，意指多次大规模的杀生行径。在注疏中说到“各种处所杀业”，称这是第一个含义。第二个含义则谓“大动干戈乃以杂乱无章的不净形态而产生”，且有主宰者通过“不再有”之类词语起始，意在表明另一层意义。所谓不动干戈，也应从此类语境理解。诚然，杀生等不善业即使不勤勉，也无法获得果报。所以于其没有果报的情况，便宣说“你们无大果”。为何如此说？因为说“无缺漏者”等词。所谓“随从”，指依顺，指那些先人设立了常年粮食来源而未断绝，然而有人仍然施舍这些，人们以此行使亲近之礼，称其为依顺。并由此说道“他人亦奉行依顺”。
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10. Udāyisuttavaṇṇanā十、《伍答夷经》注释
§40
40. Dasame pāṇasamārambharahitanti pāṇaghātarahitaṃ. Abyābajjhaṃ sukhaṃ lokaṃ, paṇḍito upapajjatīti kāmacchandādibyāpādavirahitattā abyābajjhaṃ niddukkhaṃ. Parapīḷābhāve pana vattabbaṃ natthi. Jhānasamāpattivasena sukhabahulattā sukhaṃ ekantasukhaṃ brahmalokaṃ jhānapuññena, itarapuññena pana tadaññasampattibhavasaṅkhātaṃ sukhaṃ lokaṃ paṇḍito sappañño upeti. Sesaṃ uttānameva.
第四十条“不动手杀”，即无杀生之行。因无过失，故得无苦世界。贤明之人出生于此，是因远离贪欲、嗔恚等烦恼，故得无过失而无苦之境。在不存在怨恨时，不必考虑之事。修成禅定则生起大量幸福，是绝对的幸福，如梵天界以禅功德生；其他功德虽不同，却能成就幸福世界，有智慧者便得至高智慧。以上即为总结。
Udāyisuttavaṇṇanā niṭṭhitā. · 《伍答夷经》注释已毕。
Cakkavaggavaṇṇanā niṭṭhitā. · 《轮品》注释已毕。