1. Āhuneyyavaggo · 1. 应请品复注
1. Āhuneyyavaggo一、应供品
1. Paṭhamaāhuneyyasuttavaṇṇanā一、第一《应供经》注释
§1
1. Chakkanipātassa paṭhame cakkhunā rūpaṃ disvāti nissayavohārena vuttaṃ. Sasambhārakaniddesoyaṃ yathā ‘‘dhanunā vijjhatī’’ti, tasmā nissayasīsena nissitassa gahaṇaṃ daṭṭhabbaṃ. Tenāyamattho ‘‘cakkhudvāre rūpārammaṇe āpāthagate taṃ rūpaṃ cakkhuviññāṇena disvā’’ti. Neva sumano hotīti javanakkhaṇe iṭṭhe ārammaṇe rāgaṃ anuppādento neva sumano hoti gehassitapemavasenapi maggena sabbaso rāgassa samucchinnattā. Na dummanoti aniṭṭhe adussanto na dummano. Pasādaññathattavasenapi iṭṭhepi aniṭṭhepi majjhattepi ārammaṇe na samaṃ sammā ayoniso gahaṇaṃ asamapekkhanaṃ. Ayañcassa paṭipatti sativepullappattiyā paññāvepullappattiyā cāti āha ‘‘sato sampajāno hutvā’’ti. Satiyā yuttattā sato. Sampajaññena yuttattā sampajāno. Ñāṇuppattipaccayarahitakālepi pavattibhedanato ‘‘satatavihāro kathito’’ti vuttaṃ. Satatavihāroti khīṇāsavassa niccavihāro sabbadā pavattanakavihāro. Ṭhapetvā hi samāpattivelaṃ bhavaṅgavelañca khīṇāsavā imināva chaḷaṅgupekkhāvihārena viharanti.
第一分部的第六章中，论及以眼识见色法的依缘传递。此处依赖示现的方式解说，如『借助弓箭射出』，由此见到依赖的元素所形成的实体，故须观察其内涵。此即『眼门处当色法缘起』，通过眼识观察所见色相。色法若未生欢喜，则于一时一念间于所缘障所不生贪爱，也不会由好色的夫妻生活等路径中善断贪欲，贪欲亦全然断除。非为恶意，不恶心非善意。即便因心意安稳亦于障惜处、中间障所不偏颇，不正确、不不思议、不偏执、不不平等的执持。如是行为基于正念与正知之现前状态故言「正觉于心而为知行」。依此正念即为正念；依正知即为正觉。于智慧建立之前虽没有认识外境的缘起，但基于行为分裂，称为“长住正行”，意为无余烦恼者常处于常住、恒久的修行。设时在禅定达成时与无余染故，此类人凭六境平等观而住。
Ettha ca ‘‘chasu dvāresupi upekkhako viharatī’’ti iminā chaḷaṅgupekkhā kathitā. ‘‘Sampajāno’’ti vacanato pana cattāri ñāṇasampayuttacittāni labbhanti tehi vinā sampajānatāya asambhavato. Satatavihārabhāvato aṭṭha mahākiriyacittāni labbhanti. ‘‘Neva sumano na dummano’’ti vacanato aṭṭha mahākiriyacittāni, hasituppādo, voṭṭhabbanañcāti dasa cittāni labbhanti. Rāgadosasahajātānaṃ somanassadomanassānaṃ abhāvo tesampi sādhāraṇoti chaḷaṅgupekkhāvasena āgatānaṃ imesaṃ satatavihārānaṃ somanassaṃ kathaṃ labbhatīti ce? Āsevanato. Kiñcāpi khīṇāsavo iṭṭhāniṭṭhepi ārammaṇe majjhatto viya bahulaṃ upekkhako viharati attano parisuddhapakatibhāvāvijahanato, kadāci pana tathā cetobhisaṅkhārābhāve yaṃ taṃ sabhāvato iṭṭhaṃ ārammaṇaṃ, tassa yāthāvasabhāvaggahaṇavasenapi arahato cittaṃ pubbāsevanavasena somanassasahagataṃ hutvā pavattateva.
此处又说「于六门均应持无不偏平静」，即是说此六种无分别观。然「正觉」一语，仅与四种具足智慧的心分别相关，除非具此四种智慧无法得名为正觉。常住正行者获八种大作用心。『非开心非恼怒』语时，则得十种作用心，即欢笑起、颜开等。由贪嗔自然生起的喜悦与忧愁皆无，称为与六门无分别的清净心。若问此等无分别常住心中喜悦如何得？答曰依修习获得。况且无余染者，虽于所缘障障等处于喜乐与忧愁不生者之间，常以无分别宁静心住，因修净行为。偶尔因念心造作消失障碍，自然依佛陀先教所摄，更加生起欢喜心。
Paṭhamaāhuneyyasuttavaṇṇanā niṭṭhitā. · 第一《应供经》注释完毕。
2-7. Dutiyaāhuneyyasuttādivaṇṇanā二至七、第二《应供经》等注释
§2-7
2-7. Dutiye (visuddhi. 2.380) anekavihitanti anekavidhaṃ nānappakāraṃ. Iddhividhanti iddhikoṭṭhāsaṃ. Paccanubhotīti paccanubhavati, phusati sacchikaroti pāpuṇātīti attho. Idānissa anekavihitabhāvaṃ dassento ‘‘ekopi hutvā’’tiādimāha. Tattha ‘‘ekopi hutvā’’ti iminā karaṇato pubbeva pakatiyā ekopi hutvā. Bahudhā hotīti bahūnaṃ santike caṅkamitukāmo vā sajjhāyaṃ kātukāmo vā pañhaṃ pucchitukāmo vā hutvā satampi sahassampi hoti. Āvibhāvaṃ tirobhāvanti ettha āvibhāvaṃ karoti, tirobhāvaṃ karotīti ayamattho. Idameva hi sandhāya paṭisambhidāyaṃ (paṭi. ma. 3.11) vuttaṃ – ‘‘āvibhāvanti kenaci anāvuṭaṃ hoti appaṭicchannaṃ vivaṭaṃ, tirobhāvanti kenaci āvuṭaṃ hoti paṭicchannaṃ pihitaṃ paṭikujjita’’nti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāseti ettha tirokuṭṭanti parakuṭṭaṃ, kuṭṭassa parabhāganti vuttaṃ hoti. Esa nayo itaresu. Kuṭṭoti ca gehabhittiyā etaṃ adhivacanaṃ. Pākāroti gehavihāragāmādīnaṃ parikkhepapākāro. Pabbatoti paṃsupabbato vā pāsāṇapabbato vā. Asajjamānoti alaggamāno seyyathāpi ākāse viya.
第2-7节，第二项（在人格净化章节2.380节）说「多样所行即多种不同行」，所谓神通则是神通的程度。经验即是分别知，意即真实得到。现今说诸行多样，称『虽然为一』，因以前依止而成所谓『虽为一』。多样则指在众多先行中，或因好奇、想问疑问等，虽为一时，亦或许成千上万。现于此中隐秘显现，说明隐显之义。释义如释《分别释》（paṭisambhidā）三章11节，说「显现者谓显现无隐藏而清楚，隐没者谓隐匿而遮蔽、反覆」。隐没若如雾，行至如天幕。此处隐即为他境，境之义。境指房舍居住等众事务，山指沙石花岗岩之山。隐没则如远离，恰似在空中。
Ummujjanimujjanti ettha ummujjanti uṭṭhānaṃ vuccati. Nimujjanti saṃsīdanaṃ. Ummujjañca nimujjañca ummujjanimujjaṃ. Udakepi abhijjamāneti ettha yaṃ udakaṃ akkamitvā saṃsīdati, taṃ bhijjamānanti vuccati, viparītaṃ abhijjamānaṃ. Pallaṅkena gacchati. Pakkhīsakuṇoti pakkhehi yuttasakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasatīti ettha candimasūriyānaṃ dvācattālīsayojanasahassassa upari caraṇena mahiddhikatā, tīsu dīpesu ekakkhaṇe ālokakaraṇena mahānubhāvatā veditabbā. Evaṃ uparicaraṇaālokakaraṇehi mahiddhike mahānubhāve. Parāmasatīti gaṇhāti, ekadese vā chupati. Parimajjatīti samantato ādāsatalā viya parimajjati. Yāva brahmalokāpīti brahmalokampi paricchedaṃ katvā. Kāyena vasaṃ vattetīti tatra brahmaloke kāyena attano vasaṃ vatteti.
这里说「升起下降」，升起即是起身，下降即是坐下。升降动作为升起与坐下。于水中称湿润，指水润湿之状，称湿润。于床座而言，翅膀分布适时候谓翼翼相配。此比如日月星辰，虽有强光普照，却伴随高远干扰，乃至极大光辉。所谓高远与极大光辉即是因伴随其辉而变大。所谓“高远”指环绕上方情形。所谓极大光辉，亦谓外在强光作用下之伟大光辉。所谓环绕摄光辉与极大光辉。所谓覆盖，谓聚于一处。所谓环绕，谓四面包围。所谓至于梵天，这是指梵天所在地界。身体居住于此，谓此处梵天以身体为所处之所。
Dibbāya sotadhātuyāti ettha dibbasadisattā dibbā. Devatānañhi sucaritakammanibbattā pittasemharuhirādīhi apalibuddhā upakkilesavimuttatāya dūrepi ārammaṇasampaṭicchanasamatthā dibbā pasādasotadhātu hoti. Ayañcāpi imassa bhikkhuno vīriyabhāvanābalena nibbattā ñāṇasotadhātu tādisāyevāti dibbasadisattā dibbā. Apica dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbā. Savanaṭṭhena nijjīvaṭṭhena ca sotadhātu. Sotadhātukiccakaraṇena sotadhātu viyātipi sotadhātu. Tāya sotadhātuyā. Visuddhāyāti suddhāya nirupakkilesāya. Atikkantamānusikāyāti manussūpacāraṃ atikkamitvā saddasavane mānusikaṃ maṃsasotadhātuṃ atikkantāya vītivattetvā ṭhitāya. Ubho sadde suṇātīti dve sadde suṇāti. Katame dve? Dibbe ca mānuse ca, devānañca manussānañca saddeti vuttaṃ hoti. Etena padesapariyādānaṃ veditabbaṃ. Ye dūre santike cāti ye saddā dūre paracakkavāḷepi, ye ca santike antamaso sadehasannissitapāṇakasaddāpi, te suṇātīti vuttaṃ hoti. Etena nippadesapariyādānaṃ veditabbaṃ.
所谓神通耳根界者，即指非人所闻之声。因天众行善业而生，彼等远离污染、远离烦恼的清净状态，故亦可闻得非人所是之微妙声音。作为弟子亦因精进而生智慧耳根界，故亦为神通众生。虽因天界修习而获及因自修天界而得，亦称神通。以上闻声之处，明知为耳根界。借助耳根界之功能，此界有其工作。因如此故名为耳根界。洁净之意即纯净、无垢。跨越人间者即超越尔时之人身俗相，指超越人身闻声能力者，能辨别二重音声，即神与人二种声音。谓神人与人皆能闻之，天人与人之声。以此应了解词汇范围。远处及近处远近，谓声音远与近；近处则有暗处与明处之声音，此属耳根界。
Parasattānanti attānaṃ ṭhapetvā sesasattānaṃ. Parapuggalānanti idampi iminā ekatthameva. Veneyyavasena pana desanāvilāsena ca byañjananānattaṃ kataṃ. Cetasā cetoti attano cittena tesaṃ cittaṃ. Pariccāti paricchinditvā. Pajānātīti sarāgādivasena nānappakārato jānāti. Sarāgaṃ vā cittantiādīsu pana aṭṭhalobhasahagatacittaṃ sarāgaṃ cittanti veditabbaṃ. Avasesaṃ cātubhūmakaṃ kusalābyākatacittaṃ vītarāgaṃ. Dve domanassacittāni, dve vicikicchuddhaccacittānīti imāni pana cattāri cittāni imasmiṃ duke saṅgahaṃ na gacchanti. Keci pana therā tānipi saṅgaṇhanti. Duvidhaṃ pana domanassacittaṃ sadosaṃ cittaṃ nāma. Sabbampi cātubhūmakaṃ kusalābyākatacittaṃ vītadosaṃ. Sesāni dasa akusalacittāni imasmiṃ duke saṅgahaṃ na gacchanti. Keci pana therā tānipi saṅgaṇhanti. Samohaṃ vītamohanti ettha pana pāṭipuggalikanayena vicikicchuddhaccasahagatadvayameva samohaṃ. Mohassa pana sabbākusalesu sambhavato dvādasavidhampi akusalacittaṃ samohaṃ cittanti veditabbaṃ. Avasesaṃ vītamohaṃ. Thinamiddhānugataṃ pana saṃkhittaṃ, uddhaccānugataṃ vikkhittaṃ. Rūpāvacarārūpāvacaraṃ mahaggataṃ, avasesaṃ amahaggataṃ. Sabbampi tebhūmakaṃ sauttaraṃ, lokuttaraṃ anuttaraṃ. Upacārappattaṃ appanāppattañca samāhitaṃ, ubhayamappattaṃ asamāhitaṃ. Tadaṅgavikkhambhanasamucchedappaṭippassaddhinissaraṇavimuttiṃ pattaṃ pañcavidhampi etaṃ vimuttaṃ, vimuttimappattaṃ vā avimuttanti veditabbaṃ.
所谓他众生者即自己之外之众生，余悉众生。谓他人亦是一体。传述虽华丽，意指表象复杂。心即精识者，指以自己之心识彼等心。分辨即切割。知晓即具多种情感之分别知，如爱欲等多种差别。爱欲等于有贪欲的心，贪欲之心应分别知。其余有四种心，即善心之四段层次，无贪之心。有两种忧愁心与二种怀疑正智心，此四心不合于此处结合。然有长老已集此四心。忧愁心分两种，一曰恨心，恨心为恼怒心。全部皆属四种善心范畴，无恨心者。其余十种不善心不合于此处结合。亦有长老集此。迷痴缺无此处指迷惑。迷痴者乃是烦恼之十二种心。馀皆无此迷痴。昏沉为凝结者，掉举为散乱者。著色与非著色者区别大。馀皆具三品境界之高级境界，超越世俗，超越出世。得有部与专注，得无部与不专注。由此断绝行搅扰、断绝酷烈分断、了知断定、离欲自由、放逸自由，得五种解脱，或得解脱、或不得解脱，应当了解。
Anekavihitanti (pārā. aṭṭha. 1.12) anekavidhaṃ, anekehi vā pakārehi pavattitaṃ saṃvaṇṇitanti attho. Pubbenivāsanti samanantarātītabhavaṃ ādiṃ katvā tattha tattha nivutthasantānaṃ. Anussaratīti khandhapaṭipāṭivasena, cutipaṭisandhivasena vā anugantvā anugantvā sarati. Seyyathidaṃ – ekampi jātiṃ…pe… pubbenivāsaṃ anussaratīti. Tattha ekampi jātinti ekampi paṭisandhimūlaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. Esa nayo dvepi jātiyotiādīsupi. Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo, vaḍḍhamāno vivaṭṭakappoti veditabbo. Tattha saṃvaṭṭena saṃvaṭṭaṭṭhāyī gahito hoti taṃmūlakattā, vivaṭṭena vivaṭṭaṭṭhāyī. Evañhi sati yāni tāni ‘‘cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Saṃvaṭṭo saṃvaṭṭaṭṭhāyī vivaṭṭo vivaṭṭaṭṭhāyī’’ti (a. ni. 4.156) vuttāni, tāni pariggahitāni honti.
「Anekavihitanti」（见《巴利巴诃 罗汉 阿阇梨藏》第一卷第十二节）谓多种多样，或以多种方式发生而被称之意。所谓过去世，指紧接着先前世之存在，自此开始，依此处而别，构成连续。所谓忆念，是指依序遵循五蕴的本末连贯，可能是终结与开端相接之际，逐次追随，连续往复。例如——即使只有一世……所谓过去世的忆念。此处「一世」者，乃一道次生起、终止相续与现前蕴体统一的世间连续。此连续称为「世」，亦即多世之集。虽称为多，但实则是不断相互依存的连续，譬如轮转称为轮，增长称为增长，消退称为消退。所谓「轮转」为导致转动之因，「消退」为导致衰退之因。如经中所述：「比库们！轮转者是轮转因，消退者是消退因。」（阿毗尼加强论第四卷一百五十六节）此为经典明证。此义皆可获证。
Amutrāsinti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gahiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā āsiṃ. Evaṃnāmoti tisso vā phusso vā. Evaṃgottoti gotamo vā kaccāyano vā kassapo vā. Idamassa atītabhave attano nāmagottānussaraṇavasena vuttaṃ. Sace pana tasmiṃ kāle attano vaṇṇasampattilūkhapaṇītajīvikabhāvaṃ sukhadukkhabahulataṃ appāyukadīghāyukabhāvaṃ vā anussaritukāmo hoti, tampi anussaratiyeva. Tenāha ‘‘evaṃvaṇṇo…pe… evamāyupariyanto’’ti. Tattha evaṃvaṇṇoti odāto vā sāmo vā. Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. Evaṃsukhadukkhappaṭisaṃvedīti anena pakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ sukhadukkhānaṃ paṭisaṃvedī. Evamāyupariyantoti evaṃ vassasataparimāṇāyupariyanto vā caturāsītikappasahassāyupariyanto vā. So tato cuto amutra udapādinti so ahaṃ tato bhavato yonito gahito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto punaamukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sakkanikāye vā udapādiṃ. Tatrāpāsinti tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. Evaṃnāmotiādi vuttanayameva.
所谓Amutrā，即在此处轮转中，我曾在某处某时以某出生某种族某识立于其中之存在，居于或众生处、或众生群内。如此，三界或色界，果德玛或卡萨巴或其他。此处所说的过去世，记录自我名称与族属追忆。如若当时欲忆其相貌、姿态、生活状态、苦乐多寡、寿命长短等，亦正是忆念对象，故谓“如此相貌……如此寿命终结”等。此“如此相貌”包括肤色等；“如此饮食”指粗细饮食所得之成果；“如此苦乐感受”，即身心五蕴种种差别所生苦乐感；“如此寿命终结”，则可能是若干百年或四十八万劫寿命等。由此终止后至此处轮转之出生，即再于某处某族出生，立以某识于其间，处于诸众生或群内。若此处再生亦称为再生。此言归纳为如此。
Apica amutrāsinti idaṃ anupubbena ārohantassa yāvadicchakaṃ anussaraṇaṃ. So tatoti paṭinivattantassa paccavekkhaṇaṃ, tasmā ‘‘idhūpapanno’’ti imissā idhūpapattiyā anantarameva uppattiṭṭhānaṃ sandhāya ‘‘amutra udapādi’’nti idaṃ vuttanti veditabbaṃ. Tatrāpāsinti evamādi panassa tatrāpi imissā upapattiyā antare upapattiṭṭhāne nāmagottādīnaṃ anussaraṇadassanatthaṃ vuttaṃ. So tato cuto idhūpapannoti svāhaṃ tato anantaruppattiṭṭhānato cuto idha amukasmiṃ nāma khattiyakule vā brāhmaṇakule vā nibbattoti. Itīti evaṃ. Sākāraṃ sauddesanti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ. Nāmagottena hi satto ‘‘tisso kassapo’’ti uddisīyati, vaṇṇādīhi ‘‘sāmo odāto’’ti nānattato paññāyati, tasmā nāmagottaṃ uddeso, itare ākārā.
「Apica amutrāsinti」是指前述轮转过程连续不断之追忆。此为回返者之反观，故称「idhūpapanno」，即此处现前生与下一生之间紧连的诞生故称。该「再生」指的是在此处轮转间，由某贵族或婆罗门氏族生于某族。这是说，当已现前生终于时，即刻生于新生，间隔甚少，故名「现前生至生的连续」。以名称族名等标示称作「名族」，以肤色等区别的称作「相状」，因生生相续，着重族名，用以区别其本人。如以名族可辨识为「三世·卡萨巴」，由肤色则分辨「萨摩·奥达多」等。故名族为主旨，其他特征为区别。
Dibbenātiādīsu dibbasadisattā dibbaṃ. Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavimuttatāya dūrepi ārammaṇasampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti. Idañcāpi vīriyabhāvanābalena nibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ. Dibbavihāravasena paṭiladdhattā attano ca dibbavihārasannissitattāpi dibbaṃ. Ālokapariggahena mahājutikattāpi dibbaṃ. Tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ. Taṃ sabbaṃ saddasatthānusārena veditabbaṃ. Dassanaṭṭhena cakkhu. Cakkhukiccakaraṇena cakkhumivātipi cakkhu. Cutūpapātadassanena diṭṭhivisuddhihetuttā visuddhaṃ. Yo hi cutimeva passati, na upapātaṃ, so ucchedadiṭṭhiṃ gaṇhāti. Yo upapātameva passati, na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti. Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigataṃ ativattati, tasmā taṃ dassanaṃ diṭṭhivisuddhihetu hoti. Ubhayampi cetaṃ buddhaputtā passanti. Tena vuttaṃ ‘‘cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha’’nti. Manussūpacāraṃ atikkamitvā rūpadassanena atikkantamānusakaṃ, mānusaṃ vā maṃsacakkhuṃ atikkantattā atikkantamānusakanti veditabbaṃ. Tena dibbena cakkhunā visuddhena atikkantamānusakena.
「Dibbenāti」及诸相似词，意指天上诸有。天人行善业所成，远离痴恼杂染，故能证得天眼，亦称「天眼」；凭此眼识能见诸天事物。此亦因精进修习智慧生起，具足无染之智慧眼。以上天人修持之境界、相状、色相及光明辉煌等，依其所闻体系，均属于悉知之所能见。此观所及即为眼识所作功用。于终生死灭见之纯净根本见证净，称为净见。见生灭灭即死，人与世间皆了知此殊胜见。若只见灭相不见生，谓为断灭灭见。若见生灭二相俱有，谓为断灭超越见。佛及诸圣子皆能见此二相，故以终生灭见为净见。超越世俗肉眼，超越泛泛人眼，故谓智慧眼。此即为超越凡夫肉眼而得之清净智慧眼。
Satte passatīti manussānaṃ maṃsacakkhunā viya satte oloketi. Cavamāne upapajjamāneti ettha cutikkhaṇe vā upapattikkhaṇe vā dibbacakkhunā daṭṭhuṃ na sakkā. Ye pana āsannacutikā idāni cavissanti, te cavamānāti, ye ca gahitappaṭisandhikā sampatinibbattā ca, te upapajjamānāti adhippetā. Te evarūpe cavamāne upapajjamāne ca passatīti dasseti. Hīneti mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite uññāte. Paṇīteti amohanissandayuttattā tabbiparīte. Suvaṇṇeti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte. Dubbaṇṇeti dosanissandayuttattā aniṭṭhākantāmanāpavaṇṇayutte, virūpavirūpetipi attho. Sugateti sugatigate, alobhanissandayuttattā vā aḍḍhe mahaddhane. Duggateti duggatigate, lobhanissandayuttattā vā dalidde appannapāne.
「Satte passatīti」谓众生即用人间之肉眼观察众生即是众生。若生已灭，或现前生终，原天眼亦无法看见。凡将凋谢次第生灭之物，谓之生灭；而具续转继承之生命，即为现前续转。此「现前」与「灭去」既是并行，又是对立，用以说明世间众生生灭不住之因缘所成状态。词义「低劣」（hīna）指被烦恼遮蔽显得弱者，诸贝、化合生死之苦所浴者为低劣。词义「善美」（paṇīta）指无痴恼披覆而清净舒适。词义「金黄」指无嗔恚之爱欲欢喜。词义「晦暗」指嗔恚障碍所致昏沉暗淡之色或意。词义「善趣」指有善道之去向，住于积累财富。词义「恶趣」指堕恶道之去向，陷于饥渴之苦。
Yathākammūpageti yaṃ yaṃ kammaṃ upacitaṃ, tena tena upagate. Kāyaduccaritenātiādīsu duṭṭhu caritaṃ kilesapūtikattāti duccaritaṃ. Kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyaduccaritaṃ. Itaresupi eseva nayo. Samannāgatāti samaṅgibhūtā. Ariyānaṃ upavādakāti buddhapaccekabuddhasāvakānaṃ ariyānaṃ antamaso gihisotāpannānampi anatthakāmā hutvā antimavatthunā vā guṇaparidhaṃsanena vā upavādakā, akkosakā garahakāti vuttaṃ hoti. Micchādiṭṭhikāti viparītadassanā . Micchādiṭṭhikammasamādānāti micchādiṭṭhivasena samādinnanānāvidhakammā, yepi micchādiṭṭhimūlakesu kāyakammādīsu aññepi samādāpenti.
「Yathākammūpageti」意即诸业分别，有善恶果报，随其业而感。所谓身恶行等词，指污秽有染之恶业。身恶行即身体所造恶行。其他词义同理，如此解释。所谓具备者，意即全面具足。所谓圣人之诽谤者，是指佛、缘觉及其弟子对未出家斩断烦恼之人及其无益之恶者，称为诽谤者、侮辱者或咒骂者。所谓邪见，是违背正理之见。所谓执邪见业，是依邪见而造作各种坏业，其中身业尤为害恶。
Kāyassa bhedāti upādinnakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇā. Atha vā kāyassa bhedāti jīvitindriyassūpacchedā. Paraṃ maraṇāti cuticittato uddhaṃ. Apāyanti evamādi sabbaṃ nirayavevacanameva. Nirayo hi saggamokkhahetubhūtā puññasammatā ayā apetattā, sukhānaṃ vā āyassa abhāvā apāyo. Dukkhassa gati paṭisaraṇanti duggati, dosabahulatāya vā duṭṭhena kammena nibbattā gatīti duggati. Vivasā nipatanti tattha dukkaṭṭakārinoti vinipāto, vinassantā vā ettha patanti sambhijjamānaṅgapaccaṅgāti vinipāto. Natthi ettha assādasaññito ayoti nirayo.
身体之破坏是指舍弃身为基础的五蕴。所谓死亡，是指随后五蕴的终结。或说身体之破坏，是指生命根身的终止；而死亡，则是由死亡念发起的断灭。诸如此类的失落，皆为地狱之入。地狱乃是脱离天界与解脱之因缘，因不善业而生，亦或因享受终止、无寿的痛苦而堕落。痛苦之去处即恶趣，或因烦恼盛重，或由恶业所生，即为恶趣。众生于此堕落，称为堕落；其间残杀者则为堕落。堕落者随恶业堕落，如行走间断肢体者，谓之堕落。此处无事物之感受，无此即地狱。
Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. Tiracchānayoni hi apāyo sugatito apetattā , na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayañca. So hi apāyo ceva duggati ca sugatito apetattā dukkhassa ca gatibhūtattā, na tu vinipāto asurasadisaṃ avinipatitattā. Vinipātaggahaṇena asurakāyaṃ. So hi yathāvuttena atthena apāyo ceva duggati ca sabbasamussayehi vinipatitattā vinipātoti vuccati. Nirayaggahaṇena avīciādikamanekappakāraṃ nirayamevāti. Upapannāti upagatā, tattha abhinibbattāti adhippāyo. Vuttavipariyāyena sukkapakkho veditabbo. Ayaṃ pana viseso – tattha sugatiggahaṇena manussāgatipi saṅgayhati, saggaggahaṇena devagatiyeva. Tattha sundarā gatīti sugati. Rūpādīhi visayehi suṭṭhu aggoti saggo. So sabbopi lujjanappalujjanaṭṭhena lokoti ayamettha saṅkhepo. Vitthāro pana sabbākārena visuddhimaggasaṃvaṇṇanāto gahetabbo. Tatiyādīni uttānatthāni.
又因堕入恶趣，堕落于三恶道。三恶道即恶趣，脱离善趣之境；非天王、龙王等善趣，亦非善道。因堕落恶趣故，中阴广生。此亦为恶趣，恶也，亦为善趣所远离，因常带苦故。非如阿修罗道常堕不堕。由堕落根本故堕阿修罗道。此亦为恶趣，亦为恶。由诸恶缘堕落者称堕落。由地狱根本故堕阿鼻地狱等多种形式地狱。所谓已现，谓已堕入；所谓终结，是指权势。颠倒说，引导向善趣。此有特别之处——于此善趣堕根，甚至人间之往生者总称善趣，天界之往生亦称善趣。此谓美往生，即善趣。以形色诸界理趣纯正称为天。此理趣世界总称世间，此是简略说。详说则由各因明说净道。第三等上文之义亦同理。
Dutiyaāhuneyyasuttādivaṇṇanā niṭṭhitā. · 第二《应供经》等注释完毕。
8. Anuttariyasuttavaṇṇanā八、《无上经》注释
§8
8. Aṭṭhame natthi etesaṃ uttarāni visiṭṭhānīti anuttarāni, anuttarāni eva anuttariyāni yathā ‘‘anantameva anantariya’’nti āha ‘‘niruttarānī’’ti. Dassanānuttariyaṃ nāma phalavisesāvahattā. Esa nayo sesesupi. Sattavidhaariyadhanalābhoti sattavidhasaddhādilokuttaradhanalābho. Sikkhāttayassa pūraṇanti adhisīlasikkhādīnaṃ tissannaṃ sikkhānaṃ pūraṇaṃ. Tattha pūraṇaṃ nippariyāyato asekkhānaṃ vasena veditabbaṃ. Kalyāṇaputhujjanato paṭṭhāya hi satta sekhā tisso sikkhā pūrenti nāma, arahā paripuṇṇasikkhoti. Iti imāni anuttariyāni lokiyalokuttarāni kathitāni.
第八，谓无此诸以上更上者，为至上，是至上者，如『无尽是无上』之说。所谓最高见持，是因果成熟的特别果报。此为归纳立说。七种能得为因得果之一，是由七种信等世上至上财宝所得。三种修习完备，谓戒定等三修之圆满。此圆满若无终止，应以稳固之境界识别。由善人起观，七种乘七修从三种修学完备名为阿拉汉圆满修。由此宣说此等世俗及出世间最高法。
Anuttariyasuttavaṇṇanā niṭṭhitā. · 无上经注释完毕。
9. Anussatiṭṭhānasuttavaṇṇanā九、随念处经注释
§9
9. Navame anussatiyo eva diṭṭhadhammikasamparāyikādihitasukhānaṃ kāraṇabhāvato ṭhānānīti anussatiṭṭhānāni. Buddhaguṇārammaṇā satīti yathā buddhānussati visesādhigamassa ṭhānaṃ hoti, evaṃ ‘‘itipi so bhagavā’’tiādinā buddhaguṇe ārabbhe uppannā sati. Evaṃ anussarato hi pīti uppajjati, so taṃ pītiṃ khayato vayato paṭṭhapetvā arahattaṃ pāpuṇāti. Upacārakammaṭṭhānaṃ nāmetaṃ gihīnampi labbhati. Upacārakammaṭṭhānanti ca paccakkhato upacārajjhānāvahaṃ kammaṭṭhānaparamparāya sammasanaṃ yāva arahattā lokiyalokuttaravisesāvahaṃ. Esa nayo sabbattha.
第九，谓回忆法门，因观察世间法而得利益，名回忆所住。譬如回忆佛德，是为得诸佛德特异之法地；如忆言『当是世尊』等佛德起时之念。由回忆而生喜悦，喜灭后建立不退之阿拉汉果。虽为在家，亦皆得此修习处。所谓修习处，是指由回忆禅连续生起，至阿拉汉，虽世间亦属出世间特别法，是普遍通用法。
Anussatiṭṭhānasuttavaṇṇanā niṭṭhitā. · 随念处经注释完毕。
10. Mahānāmasuttavaṇṇanā十、大名经注释
§10
10. Dasame tasmiṃ samayeti buddhāguṇānussaraṇasamaye. Rāgapariyuṭṭhitanti rāgena pariyuṭṭhitaṃ. Pariyuṭṭhānappattipi, rāgena vā saṃhitaṃ cittaṃ araññamiva corehi tena pariyuṭṭhitanti vuttaṃ, tassa pariyuṭṭhānaṭṭhānabhāvatopi pariyuṭṭhitarāganti attho. Byañjanaṃ pana anādiyitvā atthamattaṃ dassento ‘‘uppajjamānena rāgena uṭṭhahitvā gahita’’nti āha. Ujukamevāti pageva kāyavaṅkādīnaṃ apanītattā cittassa ca anujubhāvakarānaṃ mānādīnaṃ abhāvato, rāgādipariyuṭṭhānābhāvena vā oṇatiuṇṇativirahato ujubhāvameva gataṃ. Atha vā ujukamevāti kammaṭṭhānassa thinaṃ middhaṃ otiṇṇatāya līnuddhaccavigamato majjhimasamathanimittappaṭipattiyā ujubhāvameva gataṃ. Aṭṭhakathaṃ nissāyāti bhavajātiādīnaṃ padānaṃ atthaṃ nissāya. Atthavedanti vā hetuphalaṃ paṭicca uppannaṃ tuṭṭhimāha. Dhammavedanti hetuṃ paṭicca uppannaṃ tuṭṭhiṃ. ‘‘Ārakattā araha’’nti anussarantassa hi yadidaṃ bhagavato kilesehi ārakattaṃ, so hetu. Ñāpako cettha hetu adhippeto, na kārako sampāpako. Tatonena ñāyamāno arahattattho phalaṃ. Iminā nayena sesapadesupi hetuso phalavipāko veditabbo. Dhammānussatiādīsupi hi ādimajjhapariyosānakalyāṇatādayo suppaṭipattiādayo ca tattha tattha hetubhāvena niddiṭṭhāyeva. Dhammūpasaṃhitanti yathāvuttahetuphalasaṅkhātaguṇūpasaṃhitaṃ.
第十，此时谓佛德回忆之时。谓染爱已断。断爱已有，即如盗贼入林，心随之断。由此生灭之爱显明为已断。未生之意蕴，不提及，仅显示其意义。谓由调伏身体歪曲及心之随转行止、欲望等不起，于是生正觉状态。又谓由修习定处中，烦闷懈怠破除，且由中位禅定境顺入正觉。称为依止本义，即依他起法之义。所谓义者，则谓因缘果报缘起而生之满足。所谓法义是因而生之满足。谓「护持阿拉汉」（无烦恼者）则是呼唤者，即为因。此处所取为因，而非作因者及成果者。由此知阿拉汉之果。以此归纳说法，诸余亦应以因缘验果。诸如忆法等法门，皆显因之正当性，如此而有善业之浸润与修练圆满。谓诸法归纳，即说缘因果之相连合；所谓法义，即如前说因缘果自所成法之归纳。
Mahānāmasuttavaṇṇanā niṭṭhitā. · 大名经注释完毕。
Āhuneyyavaggavaṇṇanā niṭṭhitā. · 应请品注释完毕。