(18) 3. Sañcetaniyavaggo · (18) 3. 思集复注
(18) 3. Sañcetaniyavaggo（十八）三、思品
1. Cetanāsuttavaṇṇanā一、思经注释
§171
171. Tatiyassa paṭhame kāyasañcetanāhetūti kāyakammanimittaṃ, kāyikassa kammassa kaṭattā upacitattāti attho. Esa nayo sesasañcetanādvayepi. Uddhaccasahagatacetanā pavattivipākaṃ detiyevāti ‘‘vīsatividhā’’ti vuttaṃ. Tathā vacīsañcetanā manosañcetanāti ettha kāmāvacarakusalākusalavasena vīsati cetanā labbhanti. Idaṃ tathā-saddena upasaṃharati. Apicettha nava mahaggatacetanāpi labbhantīti iminā navahi rūpārūpakusalacetanāhi saddhiṃ manodvāre ekūnatiṃsāti tīsu dvāresu ekūnasattati cetanā hontīti dasseti. Avijjāpaccayāvāti idaṃ tāpi cetanā avijjāpaccayāva hontīti dassanatthaṃ vuttaṃ. Yathāvuttā hi ekūnasattati cetanā kusalāpi avijjāpaccayā honti, pageva itarā appahīnāvijjasseva uppajjanato pahīnāvijjassa anuppajjanato.
第三节第一项中「身体有意识的缘起」说，身体业因意指身体行为的原因，此处说明身体的行为，是因该行为的实际发生而产生的，称为依缘存在。此理亦适用于余下两种意识的分别。内含兴奋结合的心念所生果报亦如经中称二十种识。又言语意识与心理意识，共有二十种意识，涵盖欲爱善恶范畴。此处以此数目归纳总说。且若此处称九种大种意识亦可成立，意谓与这九种善业仙物色界的意识相连结，在心理门中，共计三十一，三门合计七十一识。说因无明所引，此处亦言该意识为无明所引。正如前所述，七十一意识中，有善业者亦因无明相依，有些无明虽少，有些无明虽未生成，有能生成便断无明及未断无明亦有存在。
Yasmā yaṃ taṃ yathāvuttaṃ cetanābhedaṃ kāyasaṅkhārañceva vacīsaṅkhārañca manosaṅkhārañca parehi anussāhito sāmampi asaṅkhārikacittena karoti, parehi kāriyamāno sasaṅkhārikacittenapi karoti, ‘‘idaṃ nāma kammaṃ karontopi tassa evarūpo nāma vipāko bhavissatī’’ti evaṃ kammaṃ vipākañca jānantopi karoti, mātāpitūsu cetiyavandanādīni karontesu anukaronto dārako viya kevalaṃ kammaññeva vijjānanto ‘‘imassa pana kammassa ayaṃ vipāko’’ti vipākaṃ ajānantopi karoti , tasmā taṃ dassetuṃ ‘‘sāmaṃ vā ta’’ntiādi vuttaṃ. Parehi anāṇattoti saraseneva vattamāno. Jānantoti anussavādivasena jānanto.
因深知上述各种意识分别，无论是身体造作的聚合意向、语言造作的聚合意向，抑或心理造作的聚合意向，均被他者回忆援助，即使是无记的心识亦会造作；他者造作，附有聚合的心识亦造作。故知「此即为业，造作此业果报亦如是」者。即便是小时候如孩童盲目跟随父母行事，仅仅知业果报的经验，虽不了解其果，但仍感知此业果报存在，故说「那是通常的或类似现象」等。称他者为「无恙者」，意指此理恒传无误。说知者则依记忆等因而知道。
Nanu ca khīṇāsavo cetiyaṃ vandati, dhammaṃ bhaṇati, kammaṭṭhānaṃ manasi karoti, kathamassa kāyakammādayo na hontīti? Avipākattā. Khīṇāsavena hi katakammaṃ neva kusalaṃ hoti nākusalaṃ, avipākaṃ hutvā kiriyāmatte tiṭṭhati. Tenassa te kāyādayo na honti. Tenevāha ‘‘khīṇāsavassa kāyena karaṇakammaṃ paññāyatī’’tiādi. Tanti kusalākusalaṃ.
但是，难道断尽烦恼者还会顶礼舍利，宣讲法义，谋划业处之事吗？其所作业自然不生果报。因断尽烦恼者所作业中，既无善业也无不善业，其行为虽有形态却不生果，不生果而处于行事状态。因此，其身体之类之造作业不存在。故称「断尽烦恼者以身体作业」等语句，描述的乃是善恶俱有的业。
Khiḍḍāya padussantīti khiḍḍāpadosino, khiḍḍāpadosino eva khiḍḍāpadosikā. Khiḍḍāpadoso vā etesaṃ atthīti khiḍḍāpadosikā. Te kira puññavisesādhigatena mahantena attano sirivibhavena nakkhattaṃ kīḷantā tāya sampattiyā mahantatāya ‘‘āhāraṃ paribhuñjimhā na paribhuñjimhā’’tipi na jānanti. Atha ekāhārātikkamato paṭṭhāya nirantaraṃ khādantāpi pivantāpi cavantiyeva na tiṭṭhanti. Kasmā? Kammajatejassa balavatāya karajakāyassa mandatāya. Manussānañhi kammajatejo mando, karajakāyo balavā. Tesaṃ tejassa mandatāya kāyassa balavatāya sattāhampi atikkamitvā uṇhodakaacchayāguādīhi sakkā karajakāyaṃ upatthambhetuṃ. Devānaṃ pana tejo balavā hoti uḷārapuññanibbattattā uḷāragarusiniddhasudhāhārajīraṇato ca. Karajaṃ mandaṃ mudusukhumālabhāvato. Te ekaṃ āhāravelaṃ akkamitvāva saṇṭhāpetuṃ na sakkonti. Yathā nāma gimhānaṃ majjhanhike tattapāsāṇe ṭhapitaṃ padumaṃ vā uppalaṃ vā sāyanhasamaye ghaṭasatenapi siñciyamānaṃ pākatikaṃ na hoti vinassatiyeva, evameva pacchā nirantaraṃ khādantāpi pivantāpi cavantiyeva na tiṭṭhanti. Katame pana te devāti? ‘‘Ime nāmā’’ti aṭṭhakathāya vicāraṇā natthi, ‘‘āhārūpacchedena ātape khittamālā viyā’’ti vuttattā ye keci kabaḷīkārāhārūpajīvino devā evaṃ karonti, te evaṃ cavantīti veditabbā. Abhayagirivāsino panāhu ‘‘nimmānaratiparanimmitavasavattino te devā, khiḍḍāya padussanamatteneva hete khiḍḍāpadosikāti vuttā’’ti. Ko panettha devānaṃ āhāro, kā āhāravelāti? ‘‘Sabbesampi kāmāvacaradevānaṃ sudhā āhāro, sā heṭṭhimehi heṭṭhimehi uparimānaṃ uparimānaṃ paṇītatamā hoti. Taṃ yathāsakaṃ divasavaseneva divase divase bhuñjanti. Keci pana badarappamāṇaṃ sudhāhāraṃ paribhuñjanti. So jivhāyaṃ ṭhapitamattoyeva yāva kesagganakhaggā kāyaṃ pharati, tesaṃyeva divasavasena sattadivasaṃ yāpanasamatthova hotī’’ti vadanti.
「烦恼堕落」一词，谓烦恼名与堕落相连，烦恼堕落者即烦恼堕落行的女性。或谓此词指烦恼堕落，并由其意及其所缘之女性。此等妇女乃具特殊福德丰饶及广大富产，如同以星辰嬉戏玩乐者，因享福报而一时不知节制，于禁戒饮食界限频超常限，连日不住地饮食行旅。何故？由业力强劲但身体柔弱所致。人类业力虽弱，身体却强壮。其业力弱，身体强，就能跨越数周，借助温热水及草药能支撑身体。天人业力却强盛，由福德积聚，体受疲劳而柔弱。故不能于一餐时足堪聚集之业力支撑身体。犹如昼夜之交时，将石头上安放的莲花、水晶，于晚间洒水百次，仍不坏常态般，虽持续不断饮食，仍不能于行旅时止步。何人称为天人？注疏无详细辨义。说「因断饮食而热恶病散布之故」，凡受此类茶碱饮食污染的鬼神皆为天人，故而彼等必然行走不息。阿波他梨山僧众又说「天人为造外境及享受而活跃者，因烦恼堕落故称为烦恼堕落行者。」何谓天人饮食及饮食界限？谓一切欲界天人饮食为露水，其质比下比上最为纯净。其依昼夜业力日复一日地食用。亦有人仅以米浴补露饮食，舌头仅贴置其处，使得胡须发发及全身体长得长久，能持此饮食度七日。
Issāpakatattā paduṭṭhena manasā padussantīti manopadosikā. Usūyavasena vā manaso padoso manopadoso, so etesaṃ atthi vināsahetubhūtoti manopadosikā. Akkuddho rakkhatīti kuddhassa so kodho itarasmiṃ akkujjhante anupādāno ekavārameva uppattiyā anāsevano cāvetuṃ na sakkoti, udakantaṃ patvā aggi viya nibbāyati, tasmā akkuddho taṃ cavanato rakkhati. Ubhosu pana kuddhesu bhiyyo bhiyyo aññamaññamhi parivaḍḍhanavasena tikhiṇasamudācāro nissayadahanaraso kodho uppajjamāno hadayavatthuṃ nidahanto accantasukhumālaṃ karajakāyaṃ vināseti, tato sakalopi attabhāvo antaradhāyati. Tenāha ‘‘ubhosu panā’’tiādi. Tathā cāha bhagavā ‘‘aññamaññamhi paduṭṭhacittā kilantakāya…pe… cavantī’’ti (dī. ni. 1.47).
「嫉妒精神故意恶念烦恼」，即心识恶导者。或以及嗔恚作恶念，称为恶导心识。无此者则为毁灭之缘起，故称为恶导心识。所谓不愤怒令其得以保护者，愤怒即嗔恚；在他处有嗔恚本人不生嗔恚时，不聚于一时而现生者，正如水灭火般熄灭，故此非愤怒，而是为保护此嗔恚。两者嗔恚相互激增，激烈表达愤怒时，心识有烈火般驱除柔弱身体，致身体损坏，继而自身存在亦会消失。故说「两者彼此」等语。世尊亦言「互相心怀恶意者，身损疲惫，行迹虚耗」等语（中部尼乾经1.47）。
Katame tena devā daṭṭhabbāti ettha tenāti paccatte karaṇavacananti āha ‘‘katame nāma te devā daṭṭhabbā’’ti. Karaṇattheyeva vā etaṃ karaṇavacananti dassento āha ‘‘tena vā attabhāvenā’’ti. Sesamettha uttānameva.
何谓本节中「天人应观」？此乃对前文所述状态之因果业力所起的作用说。佛言「何谓是天人应观？」即说由此业力及其结果所生的身心状态，称为天人应观。于此处以上文言意作介绍与说明。
Cetanāsuttavaṇṇanā niṭṭhitā. · 思经注释完毕。
2. Vibhattisuttavaṇṇanā二、分别经注释
§172
172. Dutiye atthappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Atthoti cettha saṅkhepato hetuphalaṃ. Tañhi hetuvasena araṇīyaṃ gantabbaṃ pattabbaṃ, tasmā ‘‘attho’’ti vuccati. Pabhedato pana yaṃ kiñci paccayasamuppannaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā ‘‘attho’’ti veditabbā , taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Tenāha ‘‘pañcasu atthesu pabhedagataṃ ñāṇa’’nti. Ācikkhāmītiādīsu ādito kathento ācikkhati nāma, uddisatīti attho. Tameva uddesaṃ pariyosāpento deseti. Yathāuddiṭṭhamatthaṃ uddisanavasena pakārehi ñāpento ñāpeti. Pakārehi eva tamatthaṃ patiṭṭhāpento paṭṭhapeti. Yathāuddiṭṭhaṃ paṭiniddisanavasena vivarati. Vivaṭaṃ vibhajati. Vibhattaatthaṃ hetūdāharaṇadassanehi pākaṭaṃ karonto uttāniṃ karoti.
第172条。在第二种义理分别中，能够明解阐释本义的知识称为义理分别。这里的“义理”简而言之是因果与果报。以因的身份，指应当远离、不应接近的，因此称为“义理”。而从分别段面来看，因缘和合而生起的涅槃、被提及的含义、果报、行为等五法，皆当知为“义理”，对于查考这些义理者，即在义理分别中所包含的知识义理分别。故说“于五义中分别的知识”。“愿授教”等开示者，所说即为指称意义。讲说者详尽展开所指，按照已说的义理，分明明示，建立义理，在所说的义理中释义，解析义理。通过义理的例证显示其因，明明了当地引导众生上升。
Tisso paṭisambhidāti dhammaniruttipaṭibhānapaṭisambhidā. Tattha dhammapaṭisambhidā nāma dhammappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ ñāṇaṃ. Dhammoti ca saṅkhepato paccayo. So hi yasmā taṃ taṃ vidahati pavatteti ceva pāpeti ca, tasmā ‘‘dhammo’’ti vuccati. Pabhedato pana yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ, kusalaṃ, akusalanti ime pañca dhammā ‘‘dhammo’’ti veditabbā, taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Niruttippabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ niruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidāti. Idaṃ vuttaṃ hoti – atthe ca dhamme ca yā sabhāvanirutti, taṃ sabhāvaniruttiṃ saddaṃ ārammaṇaṃ katvā paccavekkhantassa tasmiṃ sabhāvaniruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidāti.
三种分别即为法语分别。其中文法分别是指对法的性质分别，功能为分别义理、辨明特征、阐发明证。所谓法，即因缘之简述。因为它使诸法分别发生，推动轮转，故称“法”。从分别来看，能生果报之因、圣道、被说、善恶等五法，皆知为“法”，对观察这些法者，即含有法的分别的知识，称为法语分别。释义分别是指对释义文本的特征、阐释、明白意义之知识，称为释义分别。此有言说：对义理与法都有整体的言辞，作为言辞载体，观察此言辞时，含有术语说明的知识即为释义分别。
Evamayaṃ niruttipaṭisambhidā saddārammaṇā nāma jātā, na paññattiārammaṇā. Kasmā? Yasmā saddaṃ sutvā ‘‘ayaṃ sabhāvaniruttī’’ti jānanti. Paṭisambhidāppatto hi ‘‘phasso’’ti vutte ‘‘ayaṃ sabhāvaniruttī’’ti jānāti, ‘‘phassā’’ti vā ‘‘phassa’’nti vā vutte pana ‘‘ayaṃ asabhāvaniruttī’’ti jānāti. Vedanādīsupi eseva nayo. Aññaṃ panesa nāmākhyātaupasaggabyañjanasaddaṃ jānāti na jānātīti? Yadaggena saddaṃ jānitvā ‘‘ayaṃ sabhāvanirutti, ayaṃ asabhāvaniruttī’’ti jānāti, tadaggena tampi jānissatīti. Taṃ pana ‘‘nayidaṃ paṭisambhidākicca’’nti paṭikkhipitvā idaṃ vatthu kathitaṃ –
如此，此释义分别以言辞为对象产生，非以意念为对象。为何？因为听闻言辞后，明了“这是整体语义”的分别称为分别知识。举例说“接触”时，虽说“这是整体语义”，但听闻接触的词形本身时，却明了“这是不整体语义”。对“受”等诸法亦复如是。又比如通过词缀、语音符号等知晓另外的词义，知晓与不知晓之分异乎？由此知道“这是整体语义”或“这是非整体语义”，由此也能知晓其它语义。因而此“分别是分别知识的作用”被否定，随后论述此说法。
Tissadattatthero kira bodhimaṇḍe suvaṇṇasalākaṃ gahetvā ‘‘aṭṭhārasasu bhāsāsu katarabhāsāya kathemī’’ti pavāresi. Taṃ pana tena attano uggahe ṭhatvā pavāritaṃ, na paṭisambhidāya ṭhitena. So hi mahāpaññatāya taṃ taṃ bhāsaṃ kathāpetvā uggahetvā evaṃ pavāresi. ‘‘Bhāsaṃ nāma sattā uggaṇhantī’’ti vatvā panettha idaṃ kathitaṃ. Mātāpitaro hi daharakāle kumārake mañce vā pīṭhe vā nipajjāpetvā taṃ taṃ kathayamānā tāni tāni kiccāni karonti. Dārakā tesaṃ taṃ taṃ bhāsaṃ vavatthāpenti ‘‘iminā idaṃ vutta’’nti. Gacchante gacchante kāle sabbampi bhāsaṃ jānanti. Mātā damiḷī, pitā andhako. Tesaṃ jāto dārako sace mātukathaṃ paṭhamaṃ suṇāti, damiḷabhāsaṃ bhāsissati. Sace pitukathaṃ paṭhamaṃ suṇāti, andhakabhāsaṃ bhāsissati. Ubhinnampi pana kathaṃ assuṇanto māgadhabhāsaṃ bhāsissati. Yopi agāmake mahāaraññe nibbatto, tattha añño kathento nāma natthi. Sopi attano dhammatāya vacanaṃ samuṭṭhāpento, māgadhabhāsameva bhāsissati. Niraye, tiracchānayoniyaṃ, pettivisaye, manussaloke, devaloketi sabbattha māgadhabhāsāva ussannā, sesā oṭṭakirātaandhakayonakadamiḷabhāsādikā aṭṭhārasa bhāsā parivattanti, kālantarena aññathā honti ca nassanti ca.
据说，长老提萨达塔在菩提树下执黄金杖，问‘这十八种语言，以何语言为第一？’他即带着此问题加以记忆，且未依靠分别知识进行回答。因具备广大智慧，他言说这些语言，于是说‘众生皆能掌握语言’。童子时期，父母在床榻上教示他们语言，童子能够理解、阐释父母所说之语，日复一日渐熟悉语言。若初闻母语，将来说母语；若初闻父语，将来说父语；若闻二者，将说摩揭陀语。即便隐居旷野，亦无他语，而唯说摩揭陀语。即便创作语辞，亦用摩揭陀语。地狱、畜生、饿鬼、人间、天界等处，皆习惯讲摩揭陀语，只有极少数诸如鬼魅、恶道住处讲种种十八语言，且随时消失不存。
Ayamevekā yathābhuccabrahmavohāraariyavohārasaṅkhātā māgadhabhāsā na parivattati. Sā hi katthaci kadāci parivattantīpi na sabbattha sabbadā sabbathāva parivattati, kappavināsepi tiṭṭhatiyeva. Sammāsambuddhopi hi tepiṭakaṃ buddhavacanaṃ tantiṃ āropento māgadhabhāsāya eva āropesi. Kasmā? Evañhi āharituṃ sukhaṃ hoti. Māgadhabhāsāya hi tantiṃ āruḷhassa buddhavacanassa paṭisambhidāppattānaṃ sotapathāgamanameva papañco. Tena saṅghaṭitamatteneva nayasatena nayasahassena attho upaṭṭhāti. Aññāya bhāsāya tantiṃ āruḷhakaṃ sodhetvā uggahetabbaṃ hoti, bahumpi uggahetvā pana puthujjanassa paṭisambhidāppatti nāma natthi, ariyasāvako nopaṭisambhidāppatto nāma natthi.
唯有此摩揭陀语为古德梵界贵族之圣言，虽有时转变，但非无时无处无方位地转变，甚至经历劫尽而存。即使正觉出世者，也是用三藏佛语加以编纂，完全采用摩揭陀语。为何？因为取此最为容易。以摩揭陀语记录佛陀之说者，适合深入理解三藏而通达入流道。故以此语言诸义纯熟，经过千万导引而能传法，得以守护义理。若用他语翻译诵举，即便多次诵举，凡夫不具分别知识，圣弟子亦无分别知识受持。
Paṭibhānappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ paṭibhāne pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā. Atthadhammādivisayesu hi tīsu ñāṇesu ‘‘imāni ñāṇāni idamatthajotakānī’’ti (vibha. 725-731) evaṃ pavattañāṇassetaṃ adhivacanaṃ. Imā pana catasso paṭisambhidā dvīsu ṭhānesu pabhedaṃ gacchanti, pañcahi kāraṇehi visadā hontīti veditabbā. Katamesu dvīsu? Sekkhabhūmiyañca asekkhabhūmiyañca, tattha sāriputtattherassa mahāmoggallānattherassa mahākassapattherassa mahākaccāyanattherassa mahākoṭṭhikattherassāti asītiyāpi mahātherānaṃ paṭisambhidā asekkhabhūmiyaṃ pabhedagatā. Ānandattherassa, cittassa gahapatino, dhammikassa upāsakassa, upālissa gahapatino, khujjuttarāya upāsikāyāti evamādīnaṃ paṭisambhidā sekkhabhūmiyaṃ pabhedagatāti imāsu dvīsu bhūmīsu pabhedaṃ gacchanti. Pabhedo nāma maggehi adhigatānaṃ paṭisambhidānaṃ pabhedagamanaṃ.
通晓辨识分别的知识为通晓分别，指对语义及法的相关范畴的分别。此中三种知识为“这些知识乃明义所分之灯”——依此正流传之知识即是此称谓。此四种分别知识在两个层面区别开来，且以五个原因详尽分明。何处两个层面？即在出家境界与非出家境界中，举例有沙利佛长老、摩坚衍长老、大咖萨巴长老、大咖吒那长老、大果提德长老，以及阿难长老、吉特居士、善信婆罗门、伍巴离居士和高座老妇等人，在此皆分别对应出家及非出家境界中之分别。由此知晓分别，称为差别，意指对修行道中已得分别知识的分别区分。
Katamehi pañcahi kāraṇehi paṭisambhidā visadā hontīti? Adhigamena, pariyattiyā, savanena , paripucchāya, pubbayogena. Tattha adhigamo nāma arahattaṃ. Tañhi pattassa paṭisambhidā visadā honti. Savanaṃ nāma dhammassavanaṃ. Sakkaccaṃ suṇantassa hi paṭisambhidā visadā honti. Paripucchā nāma aṭṭhakathā. Uggahitapāḷiyā atthaṃ kathentassa hi paṭisambhidā visadā honti. Pubbayogo nāma pubbayogāvacaratā haraṇapaccāharaṇanayena parihaṭakammaṭṭhānatā. Pubbayogāvacarassa hi paṭisambhidā visadā honti.
究竟为何五种缘故存在明了的分别智呢？这五种缘故为认识（adhigama）、学说（pariyatti）、听闻（savana）、提问（paripucchā）和前缘结合（pubbayoga）。其中，认识谓阿拉汉境界，获得该境界时分别智即显明。听闻即闻法，只有专心聆听时分别智方能明了。提问即注疏，借助经久保存的巴利原文讲解义理时，分别智因缘而现。前缘结合是指以前因缘所贯通的状态，因善恶业习相互依存带来修行依止之所，依此结合分别智方得明白。
Etesu pana pariyatti, savanaṃ, paripucchāti imāni tīṇi pabhedasseva balavakāraṇāni, pubbayogo adhigamassa balavapaccayo. Pabhedassa hoti na hotīti? Hoti, na pana yathā adhigamassa balavapaccayo hoti, tathā pabhedassa. Pariyattisavanaparipucchā hi pubbe hontu vā mā vā, pubbayogena pana pubbe ceva etarahi ca saṅkhārasammasanaṃ vinā paṭisambhidādhigamo nāma natthi. Ime pana dvepi ekato hutvā paṭisambhidā upatthambhetvā visadā hontīti.
这之中，学说、听闻、提问这三者是分别智强力因缘，而前缘结合则是获得分别智的强因缘。分别智有存在与不存之异趣吗？存在，但不像获得（认识）般有力因缘如此明显。无论以前是否有学说、听闻和提问，但若无前缘结合，即缺乏诸行相续而不能获得分别智。然此中二者合一，相互辅持则分别智清晰明朗。
Vibhattisuttavaṇṇanā niṭṭhitā. · 分别经注释完毕。
3-4. Mahākoṭṭhikasuttādivaṇṇanā三至四、玛哈果提德经等注释
§173-4
173-4. Tatiye phassāyatanānanti ettha ākaraṭṭho āyatanasaddoti āha ‘‘phassākarāna’’ntiādi. ‘‘Suvaṇṇāyatanaṃ, rajatāyatana’’ntiādīsu ākaropi ‘‘āyatana’’nti vutto, sañjātisamosaraṇādivasenapi āyatanaṭṭho labbhatiyeva. Mā-iti paṭisedhe nipāto. Svāyaṃ channaṃ phassāyatanānaṃ asesaṃ virāganirodhā atthaññaṃ vacanaṃ kiñcīti sandhāyāhāti āha ‘‘mā bhaṇīti attho’’ti. Pañcaphassāyatanāni niruddhānīti cakkhādīnañca tattha abhāvaṃ sandhāya vadati. Chaṭṭhassāti manāyatanassa. Catutthe natthi vattabbaṃ.
关于第三「触」及六处名称一段，此处因为提及「触作惹者」等称谓，乃基于色界名称如「金色界、银色界」等称呼中「界」字而用之，且这「界」亦与生生世世相续等义有关。用否定词「勿」以示排除。此是说自身包摄之触境界（六处）的了断、涅槃意义，不涉及别义。所谓五触界被断，即眼等六根皆无其应所境界。第六意界尽管有，但第四触不应论及。
Mahākoṭṭhikasuttādivaṇṇanā niṭṭhitā. · 《玛哈果提德经》等之注释已竟。
5-6. Upavāṇasuttādivaṇṇanā五至六、《伍波瓦那经》等之注释
§175-6
175-6. Pañcame vijjāyāti dibbacakkhupubbenivāsānussatiāsavakkhayañāṇasaṅkhātāya tividhāya vijjāya, aṭṭhavidhāya vā. Aṭṭhavidhāpi hi vijjā vipassanāñāṇena manomayiddhiyā ca saha abhiññā pariggahetvā vuttā. Pannarasadhammabhedena caraṇena samannāgatoti sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, saddhā, hirī, ottappaṃ, bāhusaccaṃ, vīriyaṃ, sati, paññā, cattāri rūpāvacarajjhānānīti evaṃ pannarasabhedena caraṇadhammena samannāgato. Imeyeva hi pannarasa dhammā yasmā etehi carati ariyasāvako gacchati amataṃ disaṃ, tasmā ‘‘caraṇa’’nti vuttā. Chaṭṭhe natthi vattabbaṃ.
第五为智慧，是指天眼等三种超识的现前回忆、烦恼销尽知识所成的智慧，有八类或八种分别。此八类智能乃是借观慧和心所神通与三明出世禅定所获。所谓十五德分，是指持戒自重、守根端正、饮食适度、勤于精进、信解、羞耻、惭愧、广博智慧、勇猛精进、念、慧、四种所观色法等。以这十五德护行故，圣弟子行于无死胜境。故命名为行（caraṇa）。第六不可论及。
Upavāṇasuttādivaṇṇanā niṭṭhitā. · 《伍波瓦那经》等之注释已竟。
7. Rāhulasuttavaṇṇanā七、《拉胡喇经》注释
§177
177. Sattame pathavīdhāturevesāti duvidhāpesā thaddhaṭṭhena, kakkhaḷaṭṭhena, pharusaṭṭhena ekalakkhaṇā pathavīdhātu evāti ajjhattikaṃ bāhirāya saddhiṃ yojetvā dasseti. Kasmā? Bāhirāya pathavīdhātuyā acetanābhāvo pākaṭo, na ajjhattikāya, tasmā bāhirāya saddhiṃ ekasadisā acetanāyevāti gaṇhantassa sukhapariggāhā hoti, yathā kiṃ? Dantena goṇena saddhiṃ yojito adanto katipāhameva visukāyati vipphandati, atha na cirasseva damathaṃ upeti, evaṃ ajjhattikaṃ bāhirāya saddhiṃ ekasadisāti gaṇhantassa katipāhameva acetanabhāvena upaṭṭhāti, atha na cirenevassā acetanabhāvo pākaṭo hoti dhātumattatāya dassanato. Netaṃ mama…pe… daṭṭhabbanti taṃ ubhayampi ‘‘na etaṃ mama, na esohamasmi, na eso me attā’’ti evaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yathābhūtanti yathāsabhāvaṃ. Tañhi aniccādisabhāvaṃ, tasmā aniccaṃ dukkhamanattāti evaṃ daṭṭhabbanti attho. Yasmā ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti passanto neva katthaci attānaṃ passati, na taṃ parassa kiñcanabhāve upanetabbaṃ passati, na parassa attānaṃ attano kiñcanabhāve upanetabbaṃ passati, tasmā vuttaṃ ‘‘catukoṭikasuññatā nāma kathitā’’ti.
第七名为地界质料，谓其有二种粗细差别：其一较坚硬粗糙，其一柔软细腻。此为内外共融而示现之理。何以故？外界地质显现无生命迹象，内在则无；因而外在一体性无生命状态带给受者安乐感，如同牙齿与舌头相合时虽未咬食立即就感到清凉畅快。不久便生驯伏之相。故内者外者合一，在受者心中显现一致无生命状态，继而该质料的实相显露。想「这非我、非他、非自我」者，此理须凭真实正智观察，如实了知其实相。所谓「真实」是依其本性者。此理即无常、苦、无我之义。因见「非我、非我所有」故即知无常苦无我。观见「非我」者，既不见我体，也不将彼解作他有之物，故说为「四大虚空」。
Rāhulasuttavaṇṇanā niṭṭhitā. · 《拉胡喇经》注释已竟。
8. Jambālīsuttavaṇṇanā八、《占巴利经》注释
§178
178. Aṭṭhame santanti aṅgasantatāya ceva ārammaṇasantatāya ca kamanīyaṃ manoharaṃ. Cetovimuttinti rūpārūpāvacaraṃ cittavimuttiṃ. Tenevāha ‘‘aṭṭhannaṃ samāpattīnaṃ aññataraṃ samāpatti’’nti. Lepamakkhitenāti lākhāmakkhitena. Pāripanthike asodhetvāti kāmacchandādipāripanthike asodhetvā. Yo hi kāmādīnavapaccavekkhaṇādīhi kāmacchandaṃ na suṭṭhu vikkhambhetvā kāyappassaddhivasena duṭṭhullaṃ suppaṭippassaddhaṃ akatvā ārambhadhātumanasikārādivasena thinamiddhaṃ na suṭṭhu paṭivinodetvā samathanimittamanasikārādivasena uddhaccakukkuccaṃ na samūhataṃ katvā aññepi samādhiparipanthe dhamme na suṭṭhu sodhetvā jhānaṃ samāpajjati. So asodhitaṃ āsayaṃ paviṭṭhabhamaro viya asuddhaṃ uyyānaṃ paviṭṭharājā viya ca khippameva nikkhamati. Yo pana samādhiparipanthe dhamme suṭṭhu visodhetvā jhānaṃ samāpajjati, so suvisodhitaṃ āsayaṃ paviṭṭhabhamaro viya suparisuddhaṃ uyyānaṃ paviṭṭharājā viya ca sakalampi divasabhāgaṃ antosamāpattiyaṃyeva hoti.
第八为心住，即连綴诸心方方面面之连续性及安心。所谓心身系之「住」乃因接触欲爱等染污而心难澄清，故谓净化必须。倘若因无明及五盖等未能澄除欲爱，使身体静虑不能安止，心执镇静也不能消解昂扬忧虑，则他境界的禅定法亦难修成。如此，染污的烦恼好比陈腐园林之王，迅速引起心的堕落。反之，净化得法者如开阔干净园林之王，内外皆净，全天持续如常驻入。
Āyamukhānīti naditaḷākakandarapadarādito āgamanamaggā. Te ca kandarāyevāti āha ‘‘catasso pavisanakandarā’’ti. Apāyamukhānīti apagamanamaggā. Apenti apagacchanti etehīti hi apāyā, te eva mukhānīti apāyamukhāni. Tāni ca udakanikkhamanacchiddānīti āha ‘‘apavāhanacchiddānī’’ti, apāyasaṅkhātāni udakanikkhamanacchiddānīti attho. Sesaṃ suviññeyyameva.
“Āyamukhāni”是指河流、湖泊、池塘等水流注入之处的入口道路。至于kandarā，则说为“四个入口水道”。“Apāyamukhāni”是指水流流出的出口道路。因为“apeti”表示外出、离去，这些即是出水口。它们也称为“出水之口”。又因这些是水流出入相连接处，故称为“出水断处”，文中称之为“排水断处”。这些“出水口”是水的流出断点。其余部分尚需深明。
Jambālīsuttavaṇṇanā niṭṭhitā. · 阎浮离经注释完毕。
9. Nibbānasuttavaṇṇanā九、涅槃经注释
§179
179. Navame abhidhamme vuttanayenāti –
179. 第九经中，「依阿毗达摩所说之方式」者——
‘‘Katamā hānabhāginī paññā? Paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā, tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā’’ti (vibha. 799) –
“何为慧的五种分类？先说第一禅的获利者，是带有欲乐的知觉与意识活动而起的慧，称为‘损减者慧’。其相应的念存续，称为‘坚定者慧’。随行无思维的知觉与意识活动，是‘特殊者慧’。由厌离生起的知觉与意识活动，是带有离欲并聚集于厌倦催入之慧，称为‘断灭者慧’。”（第799页）——
Ādinā vibhaṅge vuttanayena evamattho veditabbo.
依此释义应当如此理解。
Tattha paṭhamassa jhānassa lābhinti yvāyaṃ appaguṇassa paṭhamassa jhānassa lābhī, taṃ. Kāmasahagatāsaññāmanasikārā samudācarantīti tato vuṭṭhitaṃ ārammaṇavasena kāmasahagatā hutvā saññāmanasikārā samudācaranti tudanti codenti. Tassa kāmānupakkhandānaṃ saññāmanasikārānaṃ vasena sā paṭhamajjhānapaññā hāyati parihāyati, tasmā ‘‘hānabhāginī paññā’’ti vuttā. Tadanudhammatāti tadanurūpasabhāvā. Sati santiṭṭhatīti idaṃ micchāsatiṃ sandhāya vuttaṃ, na sammāsatiṃ. Yassa hi paṭhamajjhānānurūpasabhāvā paṭhamajjhānaṃ santato paṇītato disvā assādayamānā abhinandamānā nikanti uppajjati, tassa nikantivasena paṭhamajjhānapaññā neva hāyati na vaḍḍhati, ṭhitikoṭṭhāsikā hoti. Tena vuttaṃ ‘‘ṭhitibhāginī paññā’’ti. Avitakkasahagatāti avitakkaṃ dutiyajjhānaṃ santato paṇītato manasikaroto ārammaṇavasena avitakkasahagatā saññāmanasikārā. Samudācarantīti paguṇato paṭhamajjhānato vuṭṭhitaṃ dutiyajjhānādhigamatthāya tudanti codenti, tassa upari dutiyajjhānānupakkhandānaṃ saññāmanasikārānaṃ vasena sā paṭhamajjhānapaññā visesabhūtassa dutiyajjhānassa uppattipadaṭṭhānatāya ‘‘visesabhāginī’’ti vuttā.
此中，第一禅的获利，指的是与第一禅相应的低劣状态。因其知觉与意识活动带有欲乐，故名“带欲知觉意识活动”。由此可见，此慧属第一禅的起点，是内心敦促调动的对象。因第二禅消解欲念时，第一禅所带的知觉与意识活动遂减少，因此称为“损减者慧”。所谓相应，即性质相应。念与正念于此语中非指正念，而是误念。因与第一禅相应的念，能让第一禅现起，且稳固而纯净，令其生起欢喜，此念不凋败亦不增强，故名“坚定者慧”。无思维知觉意识活动，谓第二禅恒时纯净地关注无思维之所感，是“特殊者慧”。至于伴随厌弃知觉意识活动，即因观察禅境而生厌倦所催入，对断灭的趋向，故称“断灭者慧”。
Nibbidāsahagatāti taṃyeva paṭhamajjhānalābhiṃ jhānato vuṭṭhitaṃ nibbidāsaṅkhātena vipassanāñāṇena sahagatā. Vipassanāñāṇañhi jhānaṅgabhede vattante nibbindati ukkaṇṭhati, tasmā ‘‘nibbidā’’ti vuccati. Samudācarantīti nibbānasacchikiriyatthāya tudanti codenti. Virāgūpasañhitāti virāgasaṅkhātena nibbānena upasaṃhitā. Vipassanāñāṇañhi sakkā iminā maggena virāgaṃ nibbānaṃ sacchikātunti pavattito ‘‘virāgūpasaṃhita’’nti vuccati. Taṃsampayuttasaññāmanasikārāpi virāgūpasaṃhitā eva nāma. Tassa tesaṃ saññāmanasikārānaṃ vasena sā paṭhamajjhānapaññā ariyamaggappaṭivedhassa padaṭṭhānatāya ‘‘nibbedhabhāginī’’ti vuttāti.
所谓带厌倦者，是指由第一禅的获利而兴起，因观慧（VIPASSANĀÑĀṆA）的浊重而生厌倦感。因观慧区别禅境而起厌弃、焦虑，故名“厌弃”慧。此慧敦促迈向涅槃的达成，故名“催入者慧”。“聚于离欲”，即由离欲而聚敛于涅槃，因有此觉知循此路径证悟涅槃而称。此知觉意识活动随之，故称为“聚离之慧”。凭借这些知觉意识的萃聚，第一禅慧乃能立于圣道洞见者的始发基础，称为“断灭者慧”。
Nibbānasuttavaṇṇanā niṭṭhitā. · 涅槃经注释完毕。
10. Mahāpadesasuttavaṇṇanā十、大教示经注释
§180
180. Dasame mahāokāseti mahante okāse mahantāni dhammassa patiṭṭhāpanaṭṭhānāni. Yesu patiṭṭhāpito dhammo nicchīyati asandehato. Kāni pana tāni? Āgamanavisiṭṭhāni suttotaraṇādīni. Dutiyavikappe apadisīyantīti apadesā, mahantā apadesā etesanti mahāpadesā. ‘‘Sammukhā metaṃ, āvuso, bhagavato suta’’ntiādinā kenaci ābhatassa dhammoti vinicchayane kāraṇaṃ. Kiṃ pana tanti? Tassa yathābhatassa suttotaraṇādi eva. Yadi evaṃ kathaṃ cattāroti? Yasmā dhammassa dve sampadāyo satthā sāvako ca. Tesu sāvakā saṅghagaṇapuggalavasena tividhā. Evamimamhā mayāyaṃ dhammo paṭiggahitoti apadisitabbānaṃ bhedena cattāro. Tenāha ‘‘sammukhā metaṃ, āvuso, bhagavato suta’’ntiādi. Tathā ca vuttaṃ nettiyaṃ (netti. 4.18) ‘‘cattāro mahāpadesā buddhāpadeso, saṅghāpadeso, gaṇāpadeso, puggalāpadeso. Ime cattāro mahāpadesā’’ti. Buddho apadeso etassāti buddhāpadeso. Esa nayo sesesupi. Tenāha ‘‘buddhādayo…pe… mahākāraṇānī’’ti.
第180节 第十：所谓巨大空隙者，谓巨大的空缺，乃是法（即佛法）设立的根本。佛法若已确立，必定不会消亡，这是无疑的。那么此处所说的是何？即是指伟大时世来临时经典的布施及其相关事物。所谓来临时布施，便是经典的教导；这些伟大的教导即是所谓重大教语。圣弟子啊，有人以“这是从世尊所闻”如是类言，作为论证佛法存在的证据。其根据何在？乃是佛法所包括的听闻传闻等内容。若论及“如是如何四种”，乃是因为佛法有两种莹现——教主与弟子。弟子中又分三类，即以僧众个人为单位。以此为的依据，我说此法须从四种分类去理解。因此作“圣弟子啊，这是从世尊所闻”等说法。又经《净导》云：“四大教语有佛陀的教导、僧团的教导、部众的教导、个人的教导，此四者即是四大教语。”佛陀即是教主及其引导的标志。由此说 “佛陀以下……重大原因……”
Neva abhinanditabbanti na sampaṭicchitabbaṃ, ganthassa sampaṭicchanaṃ nāma savananti āha ‘‘na sotabba’’nti. Padabyañjanānīti padāni ca byañjanāni ca, atthapadāni byañjanapadāni cāti attho. Pajjati attho etehīti padāni, akkharādīni byañjanapadāni. Pajjitabbato padāni, saṅkāsanādīni atthapadāni. ‘‘Aṭṭhakathāyaṃ padasaṅkhātāni byañjanānīti byañjanapadāneva vuttānī’’ti keci. Atthaṃ byañjentīti byañjanāni, byañjanapadāni. Tehi byañjitabbato byañjanāni, atthapadānīti ubhayasaṅgahato. Imasmiṃ ṭhāneti tenābhatasuttassa imasmiṃ padese. Pāḷi vuttāti kevalo pāḷidhammo vutto. Attho vuttoti pāḷiyā attho vutto niddiṭṭho. Anusandhi kathitoti yathāraddhadesanāya uparidesanāya ca anusandhānaṃ kathitaṃ, sambandho kathito. Pubbāparaṃ kathitanti pubbena paraṃ avirujjhanañceva visesaṭṭhānañca kathitaṃ pakāsitaṃ. Evaṃ pāḷidhammādīni sammadeva sallakkhetvā gahaṇaṃ sādhukaṃ uggahaṇanti āha ‘‘suṭṭhu gahetvā’’ti. Sutte otāretabbānīti ñāṇena sutte ogāhetvā tāretabbāni. Taṃ pana ogāhetvā taraṇaṃ tattha otaraṇaṃ anuppavesanaṃ hotīti vuttaṃ ‘‘otaritabbānī’’ti. Saṃsandetvā dassanaṃ sandassananti āha ‘‘vinaye saṃsandetabbānī’’ti.
既不应当赞许，也不可倾心喜欢，所谓典籍的认可，即听闻后发言“不可出耳”者。所谓字音，是谓词与音相结合的词语，既有语词亦有字音词，意义乃指词汇，这里强调“语词”指的是文字、字母及说法。所谓必须被理解的词，是从对义项涵义之实的确认而言之。有人言：“在注疏中所称‘字音’即为字音词。”义即为字音；字音词为必须理解的字与词二者结合。所谓“于此处”，即指的是经文所在位置中。所谓“巴利文说”，者，指纯巴利文本。所谓“义意说”，即以词义解释，乃示例说明及联系阐释。所谓“前后讲述”，即前章和后章毋须断绝，要兼顾阐明实质重点。诸如此类，诸法巴利语文本严格标示以便取证，故称“善巧掌握”谓文义确凿。我等善巧采录经文，以智慧采纳，使之得以正确传承。所谓“经文应当理解，能够取其阐释意义”者，是以智慧对经义逐句领会而不致错谬。所谓“了知取义”，乃是见义而采之，所谓取义不失方圆，能体会经旨与其本义。所谓“教法中应当止谤反诤”，取谤驳止之意。凡此种种经文中止谤之义，即教法修持的体现，故曰：“所诵经典中必须止谤”。
‘‘Kiṃ pana taṃ suttaṃ, ko vā vinayo’’ti vicāraṇāyaṃ ācariyānaṃ matibhedamukhena tamatthaṃ dassetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Vinayoti vibhaṅgapāṭhamāha. So hi mātikāsaññitassa suttassa atthe sūcanato ‘‘sutta’’nti vattabbataṃ arahati. Vividhanayattā visiṭṭhanayattā ca vinayo, khandhakapāṭho. Evanti evaṃ suttavinayesu pariggayhamānesu vinayapiṭakampi na pariyādiyati parivārapāḷiyā asaṅgahitattā. Suttantābhidhammapiṭakāni vā suttaṃ atthasūcanādiatthasambhavato. Evampīti suttantābhidhammapiṭakāni suttaṃ, vinayapiṭakaṃ vinayoti evaṃ suttavinayavibhāge vuccamānepi. Na tāva pariyādiyantīti na tāva anavasesato pariggayhanti . Kasmāti ceti āha ‘‘asuttanāmakañhī’’tiādi. Yasmā suttanti imaṃ nāmaṃ anāropetvā saṅgītaṃ jātakādibuddhavacanaṃ atthi, tasmā vuttanayena tīṇi piṭakāni na pariyādiyantīti. Suttanipātaudānaitivuttakāni dīghanikāyādayo viya suttanti nāmaṃ āropetvā asaṅgītānīti adhippāyenettha jātakādīhi saddhiṃ tānipi gahitāni. Buddhavaṃsacariyāpiṭakānaṃ panettha aggahaṇe kāraṇaṃ maggitabbaṃ, kiṃ vā etena magganena. Sabbopāyaṃ vaṇṇanānayo theravādadassanamukhena paṭikkhitto evāti.
“所谓哪部经文，何为律藏”，此乃师长们辩论争执时，为阐明其义而说“此处即……”起首所说者。所谓律藏，即指律部章节。因为律部以条目进行系统多样的记录，故称“经文”。依此教理，方能谈及律部意义。律藏分为多种，无论是律藏还是经藏、论藏，都不会因译注而意义紊乱缺失。经文与论义藏虽然属于经藏，但从其指示意义存在。故名为经藏与律藏，且称其时，皆依此划分。为何尚不能完备翻译曰：“斯称经藏者略有所简称。” 佛语中“经藏”不虚设，乃有挺实佛说经典、饮食如来教义之类，为此三藏不致令人疑惑杂乱。诸经文如《经相应篇》《长部》等，皆归于经藏标题。引入如来历代传记、经典故事，皆归律藏精粹。当中原因，当以远因近缘推寻。不忘释迦正传传统学说，故称为“上座部视点所摄”。
Kiṃ atthīti asuttanāmakaṃ buddhavacanaṃ natthiyevāti dasseti. Taṃ sabbaṃ paṭikkhipitvāti ‘‘suttanti vinayo’’tiādinā vuttasaṃvaṇṇanāyaṃ ‘‘nāyamattho idhādhippeto’’ti paṭisedhetvā. Vineti etena kileseti vinayo, kilesavinayanūpāyo, so eva kāraṇanti āha ‘‘vinayo pana kāraṇa’’nti.
所谓什么意思，谓无所谓“非经名”之佛言也。将此一切驳斥拒绝者，便是以“经与律”等教义所述而反对。所谓“制伏”，由是意指烦恼被戒所约束。戒即是烦恼的“制伏之法”，对此谓之主因，故赞曰“戒实为原因”。
Dhammeti pariyattidhamme. Sarāgāyāti sarāgabhāvāya kāmarāgabhavarāgaparibrūhanāya. Saṃyogāyāti bhavasaṃyojanāya. Saupādānāyāti caturūpādānūpasaṃhitatāya. Mahicchatāyāti mahicchabhāvāya. Asantuṭṭhiyāti asantuṭṭhabhāvāya. Kosajjāyāti kusītabhāvāya. Saṅgaṇikāyāti kilesasaṅgaṇikavihārāya. Ācayāyāti tividhavaṭṭācayāya. Virāgāyāti sakalavaṭṭato virajjanatthāya. Visaṃyogāyāti kāmarāgādīhi visaṃyujjanatthāya. Anupādānāyāti sabbassapi kammabhavassa aggahaṇāya. Appicchatāyāti paccayappicchatādivasena sabbaso icchāya apagamāya. Santuṭṭhiyāti dvādasavidhasantuṭṭhabhāvāya. Vīriyārambhāyāti kāyikassa ceva cetasikassa ca vīriyassa paggaṇhanatthāya. Vivekāyāti pavivittabhāvāya kāmavivekāditadaṅgavivekādivivekasiddhiyā. Apacayāyāti sabbassapi vaṭṭassa apacayanāya, nibbānāyāti attho. Evaṃ yo pariyattidhammo uggahaṇadhāraṇaparipucchāmanasikāravasena yoniso paṭipajjantassa sarāgādibhāvaparivajjanassa kāraṇaṃ hutvā virāgādibhāvāya saṃvattati, ekaṃsato eso dhammo, eso vinayo sammadeva apāyādīsu apatanavasena dhāraṇato kilesānaṃ vinayanato ca. Satthu sammāsambuddhassa ovādānurūpappavattibhāvato etaṃ satthusāsananti ca jāneyyāsīti attho.
谓义即律解释义理。所谓“诸渴”，指贪欲之心理性质，由对欲念贪爱浓烈所致。所谓“聚合”，即是指入轮回的八种束缚。所谓“依止”，谓四种依附之具体显现。所谓“地求”，是指向贪著的土性。所谓“不满足”，因心中不能满足产生的不安。所谓“苦厌”，是心灵不堪受恶劣原因。所谓“肮脏”，言心理污秽不净。所谓“恶习”，指诸烦恼导致恶业行为。所谓“不净”，是指三重轮回流转。所谓“降退”，是烦恼成熟后的衰减。所谓“离欲”，是从一切轮回中断意断想。所谓“断弃”，是去除所有生起。所谓“满足”，是十二种满足心理。所谓“精进努力”，谓身心两方面的勤奋。所谓“寂静”，即安静之感，诸如欲界寂静等不同层次的离欲。所谓“退舍”，谓轮回的退转。所谓“涅槃”，是究竟解脱。如此这般，所述的义理教法，经过详尽的记忆、涵摄、撰述、询问落实，悉皆破除对贪欲等的眷恋，引导迈向离欲之心。此一法，即是戒律，戒律作用稳定而无退失，对烦恼的制伏正如止止火燃般，且由于世尊正悟实相之说教，故可知是佛陀之教法也。
Catusaccatthasūcanaṃ suttanti āha ‘‘sutteti tepiṭake buddhavacane’’ti. Tepiṭakañhi buddhavacanaṃ saccavinimuttaṃ natthi. Rāgādivinayakāraṇaṃ yathā tena suttapadena pakāsitanti āha ‘‘vinayeti etasmiṃ rāgādivinayakāraṇe’’ti. Sutte otaraṇañcettha tepiṭakabuddhavacanapariyāpannatāvaseneva veditabbaṃ, na aññathāti āha ‘‘suttappaṭipāṭiyā katthaci anāgantvā’’ti. Challiṃ uṭṭhapetvāti arogassa mahato rukkhassa tiṭṭhato upakkamena challikāya sakalikāya papaṭikāya vā uṭṭhāpanaṃ viya arogassa sāsanadhammassa tiṭṭhato byañjanamattena tappariyāpannaṃ viya hutvā challisadisaṃ pubbāparaviruddhatādidosaṃ uṭṭhapetvā paridīpetvā. Tādisāni pana ekaṃsato guḷhavessantarādipariyāpannāni hontīti āha ‘‘guḷhavessantara…pe… paññāyantīti attho’’ti. Rāgādivinayeti rāgādivinayanatthena atadākāratāya apaññāyamānāni chaḍḍetabbāni cajitabbāni na gahetabbāni. Sabbatthāti sabbavāresu.
所谓“四圣谛的指示”，即是说“经藏乃佛语三藏所含”、“三藏皆为佛语”也。因诸烦恼诸戒律的缘起，故以经文形表述，谓“在此戒律中，有贪欲戒律等依此被阐明”。经文指导出离，其势如从高大树荫下展开，渐次开明揭示秘密，斥除不净弊病。三藏错综复杂，但乃“如姑姜叶之层层重叠”，以妙义示现，称为“明智地持守”。谓“欲恚之戒”，是以戒律缘起为本，戒除愚痴妄想，弃恶不取。此为各处诸处皆为适用。
Mahāpadesasuttavaṇṇanā niṭṭhitā. · 大教示经注释完毕。
Sañcetaniyavaggavaṇṇanā niṭṭhitā. · 思量品注释完毕。