1. Sekhabalavaggo · 1. 有学力品义注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Aṅguttaranikāye · 《增支部》中
Pañcakanipāta-aṭṭhakathā · 《五集注释》
1. Paṭhamapaṇṇāsakaṃ
第一五十章
1. Sekhabalavaggo一、有学力品
1. Saṃkhittasuttavaṇṇanā一、《略说经》注释
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1. Pañcakanipātassa paṭhame sattannaṃ sekhānaṃ balānīti sekhabalāni. Saddhābalādīsu assaddhiye na kampatīti saddhābalaṃ. Ahirike na kampatīti hirībalaṃ. Anottappe na kampatīti ottappabalaṃ. Kosajje na kampatīti vīriyabalaṃ. Avijjāya na kampatīti paññābalaṃ. Tasmāti yasmā imāni sattannaṃ sekhānaṃ balāni, tasmā.
第一节包含五十七名在学比库的力量，此处的“力量”是指在学比库的能力和资质。信力不动，谓信心的力量坚定不摇；恭敬力不动，谓恭敬心的力量坚定不动；惭愧力不动，谓惭愧心的力量坚定不动；恐惧力不动，谓恐惧心的力量坚定不动；精进力不动，谓精进的力量坚定不动；智慧力不动，谓智慧的力量坚定不动。因此，由于这些五十七种在学比库的力量得以具足，故称之为力量。
2. Vitthatasuttavaṇṇanā二、《详说经》注释
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2. Dutiye kāyaduccaritenātiādīsu upayogatthe karaṇavacanaṃ, hirīyitabbāni kāyaduccaritādīni hirīyati jigucchatīti attho. Ottappaniddese hetvatthe karaṇavacanaṃ, kāyaduccaritādīhi ottappassa hetubhūtehi ottappati bhāyatīti attho.
第二段中提到“身体不善行为”等字样时，是以行为为本，须当生起惭愧。所谓身体不善行为，是令人惭愧、令人厌恶的行为。又说恐惧的缘起，是说由身体不善行为等成为缘起，恐惧因缘由此生起，令人非常害怕和惧怖。
Āraddhavīriyoti paggahitavīriyo anosakkitamānaso. Pahānāyāti pahānatthāya. Upasampadāyāti paṭilābhatthāya. Thāmavāti vīriyathāmena samannāgato. Daḷhaparakkamoti thiraparakkamo. Anikkhittadhuro kusalesu dhammesūti kusalesu dhammesu anoropitadhuro anosakkitavīriyo.
所谓精进，是指坚定不移的努力，意志不动摇。此精进是为了断除烦恼而起。不退转净戒的获得，称为“达上”。有坚定修习精进的品质，称为“精进充足”。所谓勇猛精进，是坚固强健的前进。勇猛精进是指坚决不退转，深入于善法之中，生活于不退转的正法中。
Udayatthagāminiyāti pañcannaṃ khandhānaṃ udayavayagāminiyā udayañca vayañca paṭivijjhituṃ samatthāya. Paññāyasamannāgatoti vipassanāpaññāya ceva maggapaññāya ca samaṅgibhūto. Ariyāyāti vikkhambhanavasena ca samucchedavasena ca kilesehi ārakā ṭhitāya parisuddhāya. Nibbedhikāyāti sā ca abhinivijjhanato nibbedhikāti vuccati, tāya samannāgatoti attho. Tattha maggapaññā samucchedavasena anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ dosakkhandhaṃ mohakkhandhaṃ nibbijjhati padāletīti nibbedhikā, vipassanāpaññā tadaṅgavasena nibbedhikā, maggapaññāya paṭilābhasaṃvattanato tabbipassanā nibbedhikāti vattuṃ vaṭṭati. Sammā dukkhakkhayagāminiyāti idhāpi maggapaññā sammā hetunā nayena vaṭṭadukkhañca kilesadukkhañca khepayamānā gacchatīti sammā dukkhakkhayagāminī nāma, vipassanāpaññā tadaṅgavasena vaṭṭadukkhañca kilesadukkhañca khepayamānā gacchatīti dukkhakkhayagāminī. Dukkhakkhayagāminiyā vā maggapaññāya paṭilābhāya saṃvattanatopesā dukkhakkhayagāminīti veditabbā. Iti imasmiṃ sutte pañca balāni missakāneva kathitāni, tathā pañcame.
“起灭随行”，是指具备五蕴的产生与消灭之理，能够如实洞察其起灭变化。“智慧充足”，是指具备观慧和道慧的完整。所谓圣者，即是在烦恼斩断、消灭的过程中，心行纯净。“止息者”，即从根本断灭之理观照它，由此具足自证之力。这里，道慧于断灭之理尚未深入时，会有少量的贪恨、嗔恨、痴惑产生并消灭；而观慧则依其作用力，令烦恼弃灭。观慧配合道慧而生，持续起止断灭之作用，即为止息。正确走向苦灭的，谓之正行走向苦灭，其因缘产生的烦恼痛苦等亦逐渐消散，称为正行走向苦灭；观慧随之作用，也引导烦恼痛苦等减轻消除，称为苦灭的行进者。因此在此经中，五种力量被称为“失误者”，意即这些力量的具体表现与对应修行阶段，详见第五。
6. Samāpattisuttavaṇṇanā6. 等至经注释
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6. Chaṭṭhe akusalassa samāpattīti akusaladhammassa samāpajjanā, tena saddhiṃ samaṅgibhāvoti attho. Pariyuṭṭhāya tiṭṭhatīti pariyonandhitvā tiṭṭhati.
第六节中所说“不善法的实现”，即不善法的增长、增长过程，连同其与道慧的相应合一之意。经过调伏考察后，安住于此状态，便是此义。
7. Kāmasuttavaṇṇanā7. 欲经注释
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7. Sattame kāmesu laḷitāti vatthukāmakilesakāmesu laḷitā abhiratā. Asitabyābhaṅginti tiṇalāyanaasitañceva tiṇavahanakājañca. Kulaputtoti ācārakulaputto. Ohāyāti pahāya. Alaṃvacanāyāti yuttaṃ vacanāya. Labbhāti sulabhā sakkā labhituṃ. Hīnā kāmāti pañcannaṃ nīcakulānaṃ kāmā. Majjhimā kāmāti majjhimasattānaṃ kāmā. Paṇītā kāmāti rājarājamahāmattānaṃ kāmā. Kāmātveva saṅkhaṃ gacchantīti kāmanavasena kāmetabbavasena ca kāmāicceva saṅkhaṃ gacchanti. Vuddho hotīti mahallako hoti. Alaṃpaññoti yuttapañño. Attaguttoti attanāva gutto rakkhito, attānaṃ vā gopetuṃ rakkhituṃ samattho. Nālaṃ pamādāyāti na yutto pamajjituṃ. Saddhāya akataṃ hotīti yaṃ saddhāya kusalesu dhammesu kātuṃ yuttaṃ, taṃ na kataṃ hoti. Sesapadesupi eseva nayo. Anapekkho dānāhaṃ, bhikkhave, tasmiṃ bhikkhusmiṃ homīti evaṃ saddhādīhi kātabbaṃ katvāva sotāpattiphale patiṭṭhite tasmiṃ puggale anapekkho homīti dasseti. Imasmiṃ sutte sotāpattimaggo kathito.
第七、关于欲乐者的自在，即指具足欲望的自在乐趣。所谓生成破坏，即指草叶枯败，如同负载草叶的农夫。所谓族子，即指适合家族的品行之人。弃舍，谓放弃。『不妥之语』者，谓适当语句。所谓可得者，谓容易获得。低劣欲，即五逆低贱家族之欲。中等欲，即中等六欲之欲。高贵欲，即帝王王侯大臣之欲。谓欲者众多，因此欲望应当欲得。由欲故，欲的种类集聚。称长老者，谓有大年龄者。『不妥慧』者，谓适当智慧。自得，即自我已得已守，能护持自身。『不可失』者，谓不可懈怠。以信为未成，即以信心尚未做到善法。余文在此。无求无求舍者，尊者们，此于比库身上若具此信，则当如是作，于得声闻果位时已立，谓此人无求无染。此经中已述声闻之道。
8. Cavanasuttavaṇṇanā8. 死没经注释
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8. Aṭṭhame saddhammeti sāsanasaddhamme. Assaddhoti okappanasaddhāya ca pakkhandanasaddhāya cāti dvīhipi saddhāhi virahito. Cavati nappatiṭṭhātīti imasmiṃ sāsane guṇehi cavati, patiṭṭhātuṃ na sakkoti. Iti imasmiṃ sutte appatiṭṭhānañca patiṭṭhānañca kathitaṃ.
第八、谓以正法，即教法之正法。无信者，谓断除信心且反对信心者，乃断信之两种。不能存续者，谓此教法因其种种功德而绵续但不能常存。故此经中论正法既不废弃亦得建立。
9. Paṭhamaagāravasuttavaṇṇanā9. 第一不恭敬经注释
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9. Navame nāssa gāravoti agāravo. Nāssa patissoti appatisso, ajeṭṭhako anīcavutti. Sesamettha purimasadisameva.
第九、谓无敬重，即无礼敬。谓无信赖者，即不信任者，未出生之无常行者。余义同前文。
10. Dutiyaagāravasuttavaṇṇanā10. 第二不恭敬经注释
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10. Dasame abhabboti abhājanaṃ. Vuddhinti vaḍḍhiṃ. Virūḷhinti virūḷhamūlatāya niccalabhāvaṃ. Vepullanti mahantabhāvaṃ. Sesaṃ sabbattha uttānamevāti.
第十、谓不具足者，即不圆满者。增长，谓渐增。盛大，谓因盛大根源而生之不变现象。繁盛，谓宏大。余文恒用上文所述。
Sekhabalavaggo paṭhamo. · 有学力品第一。