3. Pañcaṅgikavaggo · 3. 五支品复注
3. Pañcaṅgikavaggo三、五支品
1-2. Paṭhamaagāravasuttādivaṇṇanā一至二、第一不恭敬经等的注释
§21-22
21-22. Tatiyassa paṭhame ābhisamācārikanti abhisamācāre uttamasamācāre bhavaṃ. Kiṃ pana tanti āha ‘‘vattavasena paññattasīla’’nti. Sesaṃ suviññeyyameva. Dutiye natthi vattabbaṃ.
第21-22条。关于第三章第一节中的“abhisamācārik”一词，含义是“精进行持”，即“究竟行持”。但该词也有人解释为“以行为规范的戒律”，即“约定的戒律”。此处意义应当详尽理解，无遗漏可补。第二节无须讨论。
Paṭhamaagāravasuttādivaṇṇanā niṭṭhitā. · 第一不恭敬经等的注释终了。
3-4. Upakkilesasuttādivaṇṇanā三至四、随烦恼经等的注释
§23-24
23-24. Tatiye na ca pabhāvantanti na ca pabhāsampannaṃ. Pabhijjanasabhāvanti tāpetvā tāḷakajjanapabhaṅguraṃ. Avasesaṃ lohanti vuttāvasesaṃ sajātilohaṃ, vijātilohaṃ, pisācalohaṃ, kittimalohanti evaṃpabhedaṃ sabbampi lohaṃ. Uppajjituṃ appadānenāti ettha nanu lokiyakusalacittassapi suvisuddhassapi uppajjituṃ appadāneneva upakkilesatāti? Saccametaṃ, yasmiṃ pana santāne nīvaraṇāni laddhappatiṭṭhāni, tattha mahaggatakusalassapi asambhavo, pageva lokuttarakusalassa. Parittakusalaṃ pana yathāpaccayaṃ uppajjamānaṃ nīvaraṇehi upahate santāne uppattiyā aparisuddhaṃ hontaṃ upakkiliṭṭhaṃ nāma hoti aparisuddhadīpakapallikavaṭṭitelādisannissayo padīpo viya. Apica nippariyāyato uppajjituṃ appadāneneva tesaṃ upakkilesatāti dassento ‘‘yadaggena hī’’tiādimāha. Ārammaṇe vikkhittappavattivasena cuṇṇavicuṇṇatā veditabbā. Catutthe natthi vattabbaṃ.
第23-24条。第三章中没有指“pabhāvanti”（显现）或“pabhāsampannaṃ”（显赫具足）的意思。其本质是“渴求”，经过破坏、调和、打散、瓦解而变得脆弱。其残余可称为“金属”，且包含同类金属、异类金属、杂质金属，以及声誉良好的金属，这即是各种金属的区别。所谓“uppajjituṃ appadānenāti”，意为“得以生起无缘”的事，难道即使是世间善心清净者，也无因缘而生起杂染吗？事实上，在世间法中，如果具足障碍的成分获得成立，不管是大善的存在，也不可能生起它，唯有出世善者才可。反之，依赖障碍而生的恶因缘，会破坏世间成分的清净性与精神，其本质如照明灯被污泥遮蔽，不发光明。此类杂染即为“uppajjituṃ appadānena”所表现的。又说其为“偶尔生起”的，以此定论。应观法门起灭的分散与传播。第四节无须讨论。
Upakkilesasuttādivaṇṇanā niṭṭhitā. · 随烦恼经等的注释终了。
5. Anuggahitasuttavaṇṇanā五、受助经的注释
§25
25. Pañcame sammādiṭṭhīti vipassanāsammādiṭṭhītiādinā aṅguttarabhāṇakānaṃ matena ayaṃ atthavaṇṇanā āraddhā, majjhimabhāṇakā panettha aññathā atthaṃ vadanti. Vuttañhetaṃ majjhimaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.452) –
第25条。第五章提及“正见”（sammādiṭṭhi），亦即“观行正见”为初学者所述，称“这段释义由增支部言语中说起”。但中部释论对此处表述略有不同。
‘‘Anuggahitā’’ti laddhūpakārā. Sammādiṭṭhīti arahattamaggasammādiṭṭhi. Phalakkhaṇe nibbattā cetovimutti phalaṃ assāti cetovimuttiphalā. Tadeva cetovimuttisaṅkhātaṃ phalaṃ ānisaṃso assāti cetovimuttiphalānisaṃsā. Dutiyapadepi eseva nayo. Ettha catutthaphalapaññā paññāvimutti nāma, avasesā dhammā cetovimuttīti veditabbā. ‘‘Sīlānuggahitā’’tiādīsu sīlanti catupārisuddhisīlaṃ. Sutanti sappāyadhammassavanaṃ. Sākacchāti kammaṭṭhāne khalanapakkhalanacchedanakathā. Samathoti vipassanāpādikā aṭṭha samāpattiyo. Vipassanāti sattavidhā anupassanā. Catupārisuddhisīlañhi pūrentassa, sappāyadhammassavanaṃ suṇantassa, kammaṭṭhāne khalanapakkhalanaṃ chindantassa vipassanāpādikāsu aṭṭhasu samāpattīsu kammaṃ karontassa, sattavidhaṃ anupassanaṃ bhāventassa arahattamaggo uppajjitvā phalaṃ deti.
“anuggahitā”意为“所证得之果”。“正见”是通向阿拉汉道的正见，即觉悟之道上的最高境界。“phalakkhaṇe nibbattā”指的是果位标志的生起，谓心解脱所证得的果。此果有名称“心解脱所名果之相”，又称心解脱果的缘起。第二句亦同。第四果名为“智慧果”，即智解脱。剩余所称者皆为心解脱。所谓“sīlānuggahitā”等者，指的是四正清净戒为基础的戒法。闻法即闻正法。实际讨论内中，有修道法门断除烦恼。止法为见维持八种定，观法为七种观察。若戒具足，闻正法，修道时断恶法，能成止法、观法的八种禅定，修七种观察法，有阿拉汉之道生起，并显现其果。
‘‘Yathā hi madhuraṃ ambapakkaṃ paribhuñjitukāmo ambapotakassa samantā udakakoṭṭhakaṃ thiraṃ katvā bandhati, ghaṭaṃ gahetvā kālena kālaṃ udakaṃ āsiñcati, udakassa anikkhamanatthaṃ mariyādaṃ thiraṃ karoti. Yā hoti samīpe valli vā sukkhadaṇḍako vā kipillikapuṭo vā makkaṭakajālaṃ vā, taṃ apaneti, khaṇittiṃ gahetvā kālena kālaṃ mūlāni parikhaṇati, evamassa appamattassa imāni pañca kāraṇāni karoto so ambo vaḍḍhitvā phalaṃ deti, evaṃ sampadamidaṃ veditabbaṃ. Rukkhassa samantato koṭṭhakabandhanaṃ viya hi sīlaṃ daṭṭhabbaṃ, kālena kālaṃ udakasiñcanaṃ viya dhammassavanaṃ, mariyādāya thirabhāvakaraṇaṃ viya samatho, samīpe valliādīnaṃ haraṇaṃ viya kammaṭṭhāne khalanapakkhalanacchedanaṃ, kālena kālaṃ khaṇittiṃ gahetvā mūlakhaṇanaṃ viya sattannaṃ anupassanānaṃ bhāvanā, tehi pañcahi kāraṇehi anuggahitassa ambarukkhassa madhuraphaladānakālo viya imassa bhikkhuno imehi pañcahi dhammehi anuggahitāya sammādiṭṭhiyā arahattaphaladānaṃ veditabba’’nti.
“如同甘美成熟的水果欲供果树子孙采食，水农环绕周围，将水蓄起灌灌水罐，适时浇水，保持水分无流失，恰似守护庄重礼法。近处若有藤蔓、细枝、大小刺雀笼猿猴网等，则予以移除。用铲不断根，时间久后根部消除，七种观察渐成，树木如此被呵护，适时结出甘甜果实。对此应当了知。树木像有围栏绑着，戒法当如围栏维护；时间照顾如浇水法；守重如稳守礼法；断除干扰如摘除藤蔓等；根部之铲挖如七种观察的修习。凭借这五因缘护持，则应从依止正见中获阿拉汉果之甘美。”
Ettha ca laddhūpakārāti yathārahaṃ nissayādivasena laddhapaccayā. Vipassanāsammādiṭṭhiyā anuggahitabhāvena gahitattā maggasammādiṭṭhīsu ca arahattamaggasammādiṭṭhi . Anantarassa hi vidhi paṭisedho vā, aggaphalasamādhimhi tapparikkhāradhammesuyeva ca kevalo cetopariyāyo niruḷhoti sammādiṭṭhīti arahattamaggasammādiṭṭhi. Phalakkhaṇeti anantaraṃ kālantare cāti duvidhepi phalakkhaṇe. Paṭippassaddhivasena sabbasaṃkilesehi cetovimuccati etāyāti cetovimutti, aggaphalapaññaṃ ṭhapetvā avasesā phaladhammā. Tenāha ‘‘cetovimutti phalaṃ assāti, cetovimuttisaṅkhātaṃ phalaṃ ānisaṃso’’ti. Sabbakilesehi cetaso vimuccanasaṅkhātaṃ paṭippassambhanasaññitaṃ pahānaṃ phalaṃ ānisaṃso cāti yojanā. Idha cetovimuttisaddena pahānamattaṃ gahitaṃ, pubbe pahāyakadhammā. Aññathā phaladhammā eva ānisaṃsoti gayhamāne punavacanaṃ niratthakaṃ siyā. Paññāvimuttiphalānisaṃsāti etthāpi evameva attho veditabbo. Sammāvācākammantājīvā sīlasabhāvattā visesato samādhissa upakārā, tathā sammāsaṅkappo jhānasabhāvattā. Tathā hi so ‘‘appanā’’ti niddiṭṭho. Sammāsatisammāvāyāmā pana samādhipakkhiyā evāti āha ‘‘avasesā dhammā cetovimuttīti veditabbā’’ti.
此处所证果意为凭正确因缘、依赖根本得到。修持观行正见所证道果为阿拉汉道正见。即刻断恶法，稳固不摇犹如首次点燃火种，造就灭除烦恼的净火叫做正见。果位标志指的是两个层次的标志，以心解脱中的静定为基础，携带全断烦恼。从根本断除的果分别称为“心解脱果”与此果本身的缘起。此处以“心解脱果有成”为结语。智慧果之说明即“慧解脱果”，修行四正清净戒，闻法，实修断除障碍。止为八种禅，观为七种观察。戒清净，闻正法，修断妨正行，断恶便是修止与观的八种禅定出现，七种观察修习成就，然后阿拉汉道由此得成，证得其果。
Catupārisuddhisīlanti ariyamaggādhigamassa padaṭṭhānabhūtaṃ catupārisuddhisīlaṃ. Sutādīsupi eseva nayo. Attano cittappavattiārocanavasena saha kathanaṃ saṃkathā, saṃkathāva sākacchā. Idha pana kammaṭṭhānappaṭibaddhāti āha ‘‘kammaṭṭhāne…pe… kathā’’ti. Tassa kammaṭṭhānassa ekavāraṃ vidhiyā appaṭipajjanaṃ khalanaṃ, anekavāraṃ pakkhalanaṃ, tadubhayassa vicchedanī apanayanī kathā khalanapakkhalanacchedanakathā. Pūrentassāti vivaṭṭasannissitaṃ katvā pālentassa brūhentassa ca. Suṇantassāti ‘‘yathāuggahitakammaṭṭhānaṃ phātiṃ gamissatī’’ti evaṃ suṇantassa. Teneva hi ‘‘sappāyadhammassavana’’nti vuttaṃ. Kammaṃ karontassāti bhāvanānuyogakammaṃ karontassa. Pañcasupi ṭhānesu anta-saddo hetuatthajotano daṭṭhabbo. Evañhi ‘‘yathā hī’’tiādinā vuccamānā ambūpamā yujjeyya.
四种净行即尊贵道之所成就、立基于行门之四种净行。即使是从听闻开始，亦同此理。依自身心意流转如光般明朗之习行，与说法的反复论述，即论述与辩论。在此因受业门所缚，言曰：『业门……诸……说』。此业门若一次偶尔违犯则谓破戒，若多次则谓出戒，这两者的断除彼此摧毁的说法即是破戒、出戒与断除之说。充满者，指展卷完备、根本而详尽述说者。听闻者，谓『如所摄受的业门将广传远播』。如此听闻谓为『善法听闻』。作业者，指修习行法者。于五处，内言音声为缘与旨意之发亮当观察。正如『如水』等譬喻应当理解。
Udakakoṭṭhakanti jalāvāṭaṃ. Thiraṃ katvā bandhatīti asithilaṃ daḷhaṃ nātimahantaṃ nātikhuddakaṃ katvā yojeti. Thiraṃ karotīti udakasiñcanakāle tato tato pavattitvā udakassa anikkhamanatthaṃ jalāvāṭapāḷiṃ thirataraṃ karoti. Sukkhadaṇḍakoti tasseva ambagacchassa sukkhako sākhāsīsako . Kipillikapuṭoti tambakipillikapuṭo. Khaṇittinti kudālaṃ. Koṭṭhakabandhanaṃ viya sīlaṃ sammādiṭṭhiyā vaḍḍhanūpāyassa mūlabhāvato. Udakasiñcanaṃ viya dhammassavanaṃ bhāvanāya paribrūhanato. Mariyādāya thirabhāvakaraṇaṃ viya samatho yathāvuttāya bhāvanādhiṭṭhānāya sīlamariyādāya daḷhībhāvāpādanato. Samāhitassa hi sīlaṃ thirataraṃ hoti. Samīpe valliādīnaṃ haraṇaṃ viya kammaṭṭhāne khalanapakkhalanacchedanaṃ icchitabbabhāvanāya vibandhanāpanayanato. Mūlakhaṇanaṃ viya sattannaṃ anupassanānaṃ bhāvanā tassā vibandhassa mūlabhūtānaṃ taṇhāmānadiṭṭhīnaṃ palikhaṇanato. Ettha ca yasmā suparisuddhasīlassa kammaṭṭhānaṃ anuyuñjantassa sappāyadhammassavanaṃ icchitabbaṃ, tato yathāsute atthe sākacchāsamāpajjanaṃ, tato kammaṭṭhānavisodhanena samathanibbatti, tato samāhitassa āraddhavipassakassa vipassanāpāripūri, paripuṇṇā vipassanā maggasammādiṭṭhiṃ brūhetīti evametesaṃ aṅgānaṃ paramparāya sammukhā anuggaṇhanato ayamānupubbī kathitāti veditabbaṃ.
水桶即水槽也。坚固造制，非松软，非极大，亦非极小。此为制作方式。在洒水时，此桶其上不断出水，以便水的流出更为通畅。干枝即指同一树种的干枯树枝。竹筒即竹制水管。钳子谓管钳。木桶的绑扎法，如有坚定正确见的增进之因，是根本所在。在洒水之类，比喻法的听闻即涵盖修习法要。作庄重坚固之状态，即是禅定如理修行的坚固意志持有。专注者如同藤蔓等抓取物，喻于作业中断除破戒、出戒、断除等烦恼及障碍之执持。根铲比喻对七种根本烦恼——渴爱、无明等的观照。此处因是持净行者依止业门，故应精勤正确地听闻善法，依教理而展说及辨论，再经业门净化以生安静，继而生起定力，继而生起正观的圆满，终于圆满正见的圣道，循此法门之传承，一一追随，此当诸法逐渐显明依止。
Anuggahitasuttavaṇṇanā niṭṭhitā. · 随护经注释完毕。
6. Vimuttāyatanasuttavaṇṇanā六、解脱处经注释
§26
26. Chaṭṭhe vimuttiyā vaṭṭadukkhato vimuccanassa āyatanāni kāraṇāni vimuttāyatanānīti āha – ‘‘vimuccanakāraṇānī’’ti. Pāḷiatthaṃ jānantassāti ‘‘idha sīlaṃ āgataṃ, idha samādhi, idha paññā’’tiādinā taṃtaṃpāḷiatthaṃ yāthāvato jānantassa. Pāḷiṃ jānantassāti tadatthabodhiniṃ pāḷiṃ yāthāvato upadhārentassa. Taruṇapītīti sañjātamattā mudukā pīti jāyati. Kathaṃ jāyati? Yathādesitaṃ dhammaṃ upadhārentassa tadanucchavikameva attano kāyavācāmanosamācāraṃ pariggaṇhantassa somanassaṃ pattassa pamodalakkhaṇaṃ pāmojjaṃ jāyati. Tuṭṭhākārabhūtā balavapītīti purimuppannāya pītiyā vasena laddhāsevanattā ativiya tuṭṭhākārabhūtā kāyacittadarathassa passambhanasamatthatāya passaddhiyā paccayo bhavituṃ samatthā balappattā pīti jāyati. Yasmā nāmakāye passaddhe rūpakāyopi passaddho eva hoti, tasmā ‘‘nāmakāyo passambhati’’cceva vuttaṃ.
第26重纶解脱者由轮回苦得解脱的基础与缘起，谓曰解脱缘起。持明白此理者云：『此处具戒行，此处有定，此处有慧』等语，是对巴利文内涵正确明了的解释。能明了巴利文者，谓能准确理解其意趣。年轻欢喜即产生一种柔和的喜悦。其如何产生？乃是如受教法影响，而照护自身的身语意三业，心生畅悦庆喜。满足生起。获此喜乐之因是以前曾有的喜乐所伴随，因喜悦而放松身心，达至安静能力，力得增长，因此欢喜产生。名为心身清净故，故云：心身安静。因名称的身安静，色身亦安静，故有『名称身安静』说法。
Sukhaṃpaṭilabhatīti vakkhamānassa cittasamādhānassa paccayo bhavituṃ samatthaṃ cetasikaṃ nirāmisasukhaṃ paṭilabhati vindati. Samādhiyatīti ettha pana na yo koci samādhi adhippeto, atha kho anuttarasamādhīti dassento ‘‘arahatta…pe… samādhiyatī’’ti āha. ‘‘Ayaṃ hī’’tiādi tassaṃ desanāyaṃ tādisassa puggalassa yathāvuttasamādhipaṭilābhassa kāraṇabhāvavibhāvanaṃ, yaṃ tathā vimuttāyatanabhāvo. Osakkitunti dassituṃ. Samādhiyeva samādhinimittanti kammaṭṭhānapāḷiyā āruḷho samādhi eva parato uppajjanakabhāvanāsamādhissa kāraṇabhāvato samādhinimittaṃ. Tenāha ‘‘ācariyassa santike’’tiādi.
谓能获得快乐者，即心意定的因缘具足能够成就，心所获得无碍愉快。此处云修定，并非指有某种定的上师，也即是那无上正定，说此时，已示意『阿拉汉……诸……修定』。『是此』等一语，是对那已有如理修定者得定的原因与状况的详述，正是解脱境的成就体现。现称无所指者，即为示现之意。『修定即修定缘起』——业门中的修定，是由彼处修定的生起所成。故有『师前』等语。
Vimuttāyatanasuttavaṇṇanā niṭṭhitā. · 解脱处经注释完毕。
7. Samādhisuttavaṇṇanā七、定经注释
§27
27. Sattame sabbaso kilesadukkhadarathapariḷāhānaṃ vigatattā sātisayamettha sukhanti vuttaṃ ‘‘appitappitakkhaṇe sukhattā paccuppannasukho’’ti. Purimassa purimassa vasena pacchimaṃ pacchimaṃ laddhāsevanatāya santapaṇītatarabhāvappattaṃ hotīti āha ‘‘purimo…pe… sukhavipāko’’ti. Kilesappaṭippassaddhiyāti kilesānaṃ paṭippassambhanena laddhattā. ‘‘Kilesappaṭippassaddhibhāvanti kilesānaṃ paṭippassambhanabhāvaṃ. Laddhattā pattattā tabbhāvaṃ upagatattā. Lokiyasamādhissa paccanīkāni nīvaraṇapaṭhamajjhānanikantiādīni niggahetabbāni, aññe kilesā vāretabbā. Imassa pana arahattasamādhissa paṭippassaddhasabbakilesattā na niggahetabbaṃ vāretabbañca atthīti maggānantaraṃ samāpattikkhaṇe ca appayogena adhigatattā appitattā ca aparihānivasena vā appitattā na sasaṅkhāraniggayhavāritagato. Sativepullappattattāti etena appavattamānāyapi satiyā satibahulatāya sato eva nāmāti dasseti. Yathāparicchinnakālavasenāti etena paricchinnassatiyā satoti dasseti. Sesesūti ñāṇesu.
第27节。全面断除烦恼苦因素，称为断灭境界之缘起，谓为解脱缘起。说此缘起者，语曰：『解脱缘起』。了解巴利义者，知此意者云：『此处戒得，定得，慧得』等，是对巴利文意正确知识者的详明阐释。烦恼消除指烦恼得平息而生起。如说怨恨之平息，是烦恼得消除之体现。烦恼消除之相，谓与烦恼消除相应的显现。重新产生者、初现者，应注意于这一层面。俗世定中应把握六根等之盖，诸烦恼非应全部摒除，尚有些可防止的烦恼。在此阿拉汉定中，烦恼平息虽遍除，但非须全部摒除或应摒除，因在道已成就时即已止息，故说『未失去』或『未有增减』。受生起勤奋觉察之意，指即便行为减少，念力充盛，正为具足名之示现。『如限时』即此处示意时间限定的念。
Samādhisuttavaṇṇanā niṭṭhitā. · 定经注释完毕。
8-9. Pañcaṅgikasuttādivaṇṇanā八至九、五支经等注释
§28-29
28-29. Aṭṭhame karo vuccati pupphasambhavaṃ ‘‘gabbhāsaye kirīyatī’’ti katvā. Karato jāto kāyo karajakāyo, tadupanissayo catusantatirūpasamudāyo. Kāmaṃ nāmakāyopi vivekajena pītisukhena tathāladdhūpakāro, ‘‘abhisandetī’’tiādivacanato pana rūpakāyo idha adhippetoti āha ‘‘imaṃ karajakāya’’nti. Abhisandetīti abhisandanaṃ karoti. Taṃ pana abhisandanaṃ jhānamayena pītisukhena karajakāyassa tintabhāvāpādanaṃ sabbatthakameva lūkhabhāvāpanayananti āha ‘‘temetī’’tiādi. Tayidaṃ abhisandanaṃ atthato yathāvuttapītisukhasamuṭṭhānehi paṇītarūpehi kāyassa parippharaṇaṃ daṭṭhabbaṃ. Parisandetītiādīsupi eseva nayo. Sabbaṃ etassa atthīti sabbāvā, tassa sabbāvato. Avayavāvayavisambandhe avayavini sāmivacananti avayavavisayo sabba-saddo, tasmā vuttaṃ ‘‘sabbakoṭṭhāsavato’’ti. Aphuṭaṃ nāma na hoti yattha yattha kammajarūpaṃ, tattha tattha cittajarūpassa abhibyāpanato. Tenāha ‘‘upādinnakasantatī’’tiādi.
第28-29节。第八者谓花发时即『在胎内成形』。发作即身受之起，结果即四相之产生。欲行（名身）因如净化所得的喜乐，谓因『粘合』诸法之言。此欲身依止身色相，即称『此欲身』。谓粘合，即使密集喜乐所得的身（色法）彼此息息相通遍布身体，故谓其『粘合』。此粘合由诸喜乐净相而来，遍布全身。解释『粘合』等语。『一切此义』即一切皆属此理。部分因果关系间部分相应者即相缘所指，谓部分缘及所缘即谓部分法，故称『全部缠绕』。称谓不可忽略，在所织缠绕业生之处，心身状态遍布其间。故云『粘着不息』等语。
Chekoti kusalo. Taṃ panassa kosallaṃ nahānīyacuṇṇānaṃ karaṇe piṇḍikaraṇe ca samatthatāvasena veditabbanti āha ‘‘paṭibalo’’tiādi. Kaṃsa-saddo ‘‘mahatiyā kaṃsapātiyā’’tiādīsu (ma. ni. 1.61) suvaṇṇe āgato.‘‘Kaṃso upahato yathā’’tiādīsu (dha. pa. 134) kittimalohe. Katthaci paṇṇattimatte ‘‘upakaṃso nāma rājāsi, mahākaṃsassa atrajo’’tiādi (jā. aṭṭha. 4.10.164 ghaṭapaṇḍitajātakavaṇṇanā). Idha pana yattha katthaci loheti āha ‘‘yena kenaci lohena katabhājane’’ti. Snehānugatāti udakasinehena anuppavisanavasena gatā upagatā. Snehaparetāti udakasinehena parito gatā samantato phuṭā. Tato eva santarabāhirā phuṭā snehena. Etena sabbaso udakena temitabhāvamāha. Na ca pagghariṇīti etena tintassapi tassa ghanathaddhabhāvaṃ vadati. Tenāha ‘‘na bindubindū’’tiādi.
此谓器物匠人。然其匠巧于沐浴用之香粉施用及积聚收受等，皆应以均匀适度为准，于此教法中称作“囿力”等。铜之名如“宏伟之铜炉”等（见《中部尼》1.61）属黄金。而“铜如折断”者等称谓（见《法句》134）谓其为铁。或于某种制品中有言“名为副铜，乃大铜之子”等（见《本生经八》4.10.164“壶智本生”注释）。此处所说“某种金属”即谓“以某种金属铸造器皿”之义。所谓浸润依附者，是指水浸润油脂不能相溶者；水润覆盖者，是指水流环绕，全面附着而分明可见者。自此水与油脂间内外相离明显分明。由此谓之全以水为主。非谓为减量。由此而称“不成滴水”之义。
Tāhi tāhi udakasirāhi ubbhijjatīti ubbhidaṃ, ubbhidaṃ udakaṃ etassāti ubbhidodako. Ubbhinnaudakoti nadītīre khatakūpako viya ubbhijjanakaudako. Uggacchanaudakoti dhārāvasena uṭṭhahanaudako. Kasmā panettha ubbhidodakova rahado gahito, na itaroti āha ‘‘heṭṭhā uggacchanaudakañhī’’tiādi. Dhārānipātabubbuḷakehīti dhārānipātehi ca udakabubbuḷehi ca. ‘‘Pheṇapaṭalehi cā’’ti vattabbaṃ, sannisinnameva aparikkhobhatāya niccalameva, suppasannamevāti adhippāyo. Sesanti ‘‘abhisandetī’’tiādikaṃ.
以诸水缕不断而生者，谓之水流断裂。所谓断裂水者，是水之流裂断。断水如江河之岸，波浪相击之水。上涨水者，乃指水流中水面上升之水。问何故此处水裂断而乃圆满不缺，谓之“下方上涨水”等。所谓水流下落之泡沫、水落之泡沫，所谓泡沫层等。又应说“泡沫浮层”等，意指泡沫悬浮稳静不动，散布均匀之义。其余称为“激溅”等。
Uppalānīti uppalagacchāni. Setarattanīlesūti uppalesu, setuppalarattuppalanīluppalesūti attho. Yaṃ kiñci uppalaṃ uppalameva sāmaññaggahaṇato. Satapattanti ettha sata-saddo bahupariyāyo ‘‘satagghī’’tiādīsu viya. Tena anekasatapattassapi saṅgaho siddho hoti. Loke pana rattaṃ padumaṃ, setaṃ puṇḍarīkanti vuccati. Yāva aggā yāva ca mūlā udakena abhisandanādisambhavadassanatthaṃ udakānuggataggahaṇaṃ. Idha uppalādīni viya karajakāyo, udakaṃ viya tatiyajjhānasukhaṃ.
莲花者，谓莲花干。莲叶青翠之地。谓莲花、莲叶、莲根、莲花嫩叶、莲叶嫩叶等义。无论何物名“莲”，皆属总称。谓如《百赞》所言之百之多种称谓“百花”等。由此，多种“百赞”总集而成。世间莲者，谓红蓮、白莲，称为“莲花”者。以至于顶端、根部因水之滋润等缘故，显现水所滋养法，类比莲花之体。水则似第三禅所乐。
Yasmā parisuddhena cetasāti catutthajjhānacittamāha, tañca rāgādiupakkilesamalāpagamato nirupakkilesaṃ nimmalaṃ, tasmā āha ‘‘nirupakkilesaṭṭhena parisuddha’’nti. Yasmā pana pārisuddhiyā eva paccayavisesena pavattiviseso pariyodātatā sudhantasuvaṇṇassa nighaṃsanena pabhassaratā viya, tasmā āha ‘‘pabhassaraṭṭhena pariyodātaṃ veditabba’’nti. Idanti odātavacanaṃ. Utupharaṇatthanti utuno pharaṇadassanatthaṃ. Utupharaṇaṃ na hoti sesanti adhippāyo. Tenāha ‘‘taṅkhaṇa…pe… balavaṃ hotī’’ti. Vatthaṃ viya karajakāyoti yogino karajakāyo vatthaṃ viya daṭṭhabbo utupharaṇasadisena catutthajjhānasukhena pharitabbattā. Purisassa sarīraṃ viya catutthajjhānaṃ daṭṭhabbaṃ utupharaṇaṭṭhāniyassa sukhassa nissayabhāvato. Tenāha ‘‘tasmā’’tiādi. Tattha ca ‘‘parisuddhena cetasā’’ti cetogahaṇena jhānasukhaṃ vuttanti daṭṭhabbaṃ. Tenāha ‘‘utupharaṇaṃ viya catutthajjhānasukha’’nti. Nanu ca catutthajjhāne sukhameva natthīti? Saccaṃ natthi, sātalakkhaṇasantasabhāvattā panettha upekkhā ‘‘sukha’’nti adhippetā. Tena vuttaṃ sammohavinodaniyaṃ (vibha. aṭṭha. 232) ‘‘upekkhā pana santattā, sukhamicceva bhāsitā’’ti.
谓“因为心净”，此为第四禅心也。此心因无染之恼，故净、清净无垢，故曰“无染清净”。又因净洁有净洁法之条件特异，净洁者犹如明亮之金之净光，故曰“应以明白纯净者观察”。此“明白”语义为“显现其光彩”。“明白”非为余者谓之“全盛”，故曰“时迅……力强”。揣摩心体如莲花体，修行者亦当观莲花体之明亮纯净，谓之第四禅乐。世尊于是说“如明亮莲花之第四禅乐”。是否第四禅中仅有快乐耶？事实不然，有多相之观，如仁者观其乐曰“舍”称为“快乐”。由此说经说，谓舍为妙乐，亦称舍乐。
Tassa tassa samādhissa sarūpadassanassa paccayattā paccavekkhaṇañāṇaṃ paccavekkhaṇanimittaṃ. Samabharitoti samapuṇṇo.
因所观察者，皆以三禅具足的形显作业之缘起，故称为“观察知”，是为观察之缘。具足满盈者称为满盛。
Maṇḍabhūmīti papāvaṇṇabhūmi. Yattha salilasiñcanena vināva sassāni ṭhitāni sampajjanti. Yuge yojetabbāni yoggāni, tesaṃ ācariyo yoggācariyo. Tesaṃ sikkhāpanato hatthiādayopi ‘‘yoggā’’ti vuccantīti āha pāḷiyaṃ ‘‘assadammasārathī’’ti. Yena yenāti catūsu maggesu yena yena maggena. Yaṃ yaṃ gatinti javasamajavādibhedāsu gatīsu yaṃ yaṃ gatiṃ. Navame natthi vattabbaṃ.
净土谓湿润之土。此地无枝叶枯萎，等同于水滋润得利。应当对治诸瑜伽行者，各位导师、瑜伽导师。因此发起习练，包括象等受具亦称为“瑜伽者”。由“四种道中任一处任一方位而往”，谓任取任何经过，任取任何路径。以上说明第九类无可说处。
Pañcaṅgikasuttādivaṇṇanā niṭṭhitā. · 五支经等之义注已毕。
10. Nāgitasuttavaṇṇanā10. 那基德经义注
§30
30. Dasame uccāsaddamahāsaddāti uddhaṃ uggatattā ucco patthaṭo mahanto vinibbhijjitvā gahetuṃ asakkuṇeyyo saddo etesanti uccāsaddamahāsaddā. Vacīghosopi hi bahūhi ekajjhaṃ pavattito atthato saddato ca duravabodho kevalaṃ mahānigghoso eva hutvā sotapathamāgacchati. Macchavilopeti macchānaṃ vilumpitvā viya gahaṇe, macchānaṃ vā vilumpane. Kevaṭṭānañhi macchapacchiṭhapitaṭṭhāne mahājano sannipatitvā ‘‘idha aññaṃ ekaṃ macchaṃ dehi, ekaṃ macchaphālaṃ dehī’’ti, ‘‘etassa te mahā dinno, mayhaṃ khuddako’’ti evaṃ uccāsaddaṃ mahāsaddaṃ karonti. Macchaggahaṇatthaṃ jāle pakkhittepi tasmiṃ ṭhāne kevaṭṭā ceva aññe ca ‘‘paviṭṭho gahito’’ti mahāsaddaṃ karonti. Taṃ sandhāyetaṃ vuttaṃ. Asucisukhanti kāyāsucisannissitattā kilesāsucisannissitattā ca asucisannissitasukhaṃ. Nekkhammasukhassāti kāmato nikkhamantassa sukhassa. Pavivekasukhassāti gaṇasaṅgaṇikato kilesasaṅgaṇikato ca vigatassa sukhassa. Upasamasukhassāti rāgādivūpasamāvahassa sukhassa. Sambodhasukhanti maggasaṅkhātassa sambodhassa niṭṭhappattatthāya sukhaṃ. Sesaṃ suviññeyyameva.
三十、所谓高声大声者，谓音响高扬、声势广大，既从上升又从下沉，声势宏大且难以捕捉之声，称为高声大声。众多声音汇集而成单一声响时，义理上此声难以理解，唯为巨大吵闹声，故初入听道者闻之多为迷惑。譬如捕鱼时将鱼分散其网中，如同散鱼。众人聚集在断裂鱼网之处，说『这里给另一条鱼吧，这条鱼籽给你』，又回应『此鱼大只，我这鱼小些』，如此发出高声大声，为捕鱼聚集作声。即使鱼网已穿破，该处仍有人出入捕捉，亦发出震大之声。对此说法当加注意。所谓不净乐，乃因身体与心以不净为所依，烦恼亦以不净为所依，故名不净乐。出离乐者，是从欲爱中出离所得之乐。离群乐者，则是因离弃众多烦恼并无染污，与世隔绝所得之乐。安心乐者，是由断除贪嗔等烦恼而生之乐。觉悟乐，是因道理确立而定业破灭之乐。余义应详尽理解。
Nāgitasuttavaṇṇanā niṭṭhitā. · 那基德经义注已毕。
Pañcaṅgikavaggavaṇṇanā niṭṭhitā. · 五支品义注已毕。