6. Abyākatavaggo · 6. 无记品复注
6. Abyākatavaggo第六 无记品
1-2. Abyākatasuttādivaṇṇanā第一至第二 《无记经》等的注释
§54-55
54-55. Chaṭṭhavaggassa paṭhamaṃ suviññeyyameva. Dutiye atīte attabhāve nibbattakaṃ kammanti ‘‘purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo’’ti evamāgataṃ saparikkhāraṃ pañcavidhaṃ kammavaṭṭamāha. Etarahi me attabhāvo na siyāti viññāṇanāmarūpasaḷāyatanaphassavedanāsahitaṃ paccuppannaṃ pañcavidhaṃ vipākavaṭṭamāha. Yaṃ atthikanti yaṃ paramatthato vijjamānakaṃ. Tenāha ‘‘bhūta’’nti. Tañhi paccayanibbattatāya ‘‘bhūta’’nti vuccati. Taṃ pajahāmīti tappaṭibaddhacchandarāgappahānena tato eva āyatiṃ anuppattidhammatāpādanavasena pajahāmi pariccajāmi. Haritantanti (ma. ni. aṭṭha. 1.303) haritameva. Anta-saddena padavaḍḍhanaṃ kataṃ yathā ‘‘vanantaṃ suttanta’’nti, allatiṇādīni āgamma nibbāyatīti attho. Pathantanti mahāmaggaṃ. Selantanti pabbataṃ. Udakantanti udakaṃ. Ramaṇīyaṃ vā bhūmibhāganti tiṇagumbādirahitaṃ vivittaṃ abbhokāsabhūmibhāgaṃ. Anāhārāti apaccayā nirupādānā. Sesamettha uttānameva.
第五十四至五十五节。第六章第一条为应当善知之事。第二条说过去自身状态中所生起之业即‘‘前业存在时心昏迷为无明，促使行相续，最终引生渴爱，渴爱成长为取，取生心意，心意引生存在’’。此即成就具足之配合，[过去业]回转五种。如今我不存在此自身状态，唯有连同识、名色、六处、触、受五蕴连带现行，为此说五种现行之现报。所谓所依，按究竟真实而言即为“已成者”。因其依止而生起，称为“已成者”。以断除之，便是真正放弃此有乃至欲求。因断除此欲，依止无生法起滅而舍弃放逸。譬如‘Harita’ti（《中部》曰：Harita即攫取之意）以终结词增长词义，如‘vanantaṃ suttanta’等，皆由起始词引导到灭尽意。‘Pathanta’为路径大全，‘Selanta’为山脉，‘Udakanta’为水域。美丽之地指无芦苇草房等广阔无碍之地。‘无赖’指无依无取。结尾处专指所述之终极意。
Abyākatasuttādivaṇṇanā niṭṭhitā. · 《无记经》等的注释结束。
3. Tissabrahmāsuttavaṇṇanā第三 《帝沙梵天经》的注释
§56
56. Tatiye vivittāni tādisāni pana pariyantāni atidūrāni hontīti āha ‘‘antimapariyantimānī’’ti. Ante bhavāni antimāni, antimāniyeva pariyantimāni. Ubhayenapi atidūrataṃ dasseti. Samannāhāre ṭhapayamānoti indriyaṃ samākārena vattento indriyasamataṃ paṭipādento nāma hoti. Vipassanācittasampayutto samādhi, satipi saṅkhāranimittāvirahe niccanimittādivirahato ‘‘animitto’’ti vuccatīti āha ‘‘animittanti balavavipassanāsamādhi’’nti.
第五十六节。第三条说虽然此分别独立，但周围遥远，故称“最终周边”。末端谓为最终，所谓最终周边即两者皆现亦甚遥远。关于具备之清净，名为“集涵”，即集中完整地涵摄七根，修习根本平衡。联结智慧之观察力，离散相续以定而为“非依赖境相”，叫“无相定”，称为“无相”即是具足力量的正见观察定。
Tissabrahmāsuttavaṇṇanā niṭṭhitā. · 《帝沙梵天经》的注释结束。
4-7. Sīhasenāpatisuttādivaṇṇanā第四至第七 《狮子将军经》等的注释
§57-60
57-60. Catutthe kucchito ariyo kadariyo. Thaddhamacchariyasadisaṃ hi kucchitaṃ sabbanihīnaṃ natthi sabbakusalānaṃ ādibhūtassa nisedhanato. Sesamettha pañcamādīni ca uttānatthāneva.
第五十七至六十节。第四条称为疏离者、不适者。其指相离如鱼骨刺，甚为不良，缘于排斥所有善者之基础。但结尾处说仍为五种起始于上述正觉地区。
Sīhasenāpatisuttādivaṇṇanā niṭṭhitā. · 狮子将军经等之解释已毕。
8. Pacalāyamānasuttavaṇṇanā8. 动摇经之解释
§61
61. Aṭṭhame ālokasaññaṃ manasi kareyyāsīti divā vā rattiṃ vā sūriyapajjotacandamaṇiādīnaṃ ālokaṃ ‘‘āloko’’ti manasi kareyyāsi. Idaṃ vuttaṃ hoti – sūriyacandālokādiṃ divā rattiñca upaladdhaṃ yathāladdhavaseneva manasi kareyyāsi, citte ṭhapeyyāsi. Yathā te subhāvitālokakasiṇassa viya kasiṇāloko yadicchakaṃ yāvadicchakañca so āloko rattiyaṃ upatiṭṭhati, yena tattha divāsaññaṃ ṭhapeyyāsi, divā viya vigatathinamiddhova bhaveyyāsīti. Tenāha ‘‘yathā divā tathā ratti’’nti. Iti vivaṭena cetasāti evaṃ apihitena cittena thinamiddhapidhānena apihitattā. Apariyonaddhenāti samantato anonaddhena asañchāditena. Sahobhāsanti sañāṇobhāsaṃ. Thinamiddhavinodanaālokopi vā hotu kasiṇālokopi vā parikammālokopi vā, upakkilesāloko viya sabboyaṃ āloko ñāṇasamuṭṭhānovāti. Yesaṃ akaraṇe puggalo mahājāniyo hoti, tāni avassaṃ kātabbāni. Yāni akātumpi vaṭṭanti, sati samavāye kātabbato tāni karaṇīyānīti āha ‘‘itarāni karaṇīyānī’’ti. Atha vā kattabbāni kammāni karaṇaṃ arahantīti karaṇīyāni. Itarāni kiccānītipi vadanti.
第六十一节。第八条说应当于心意中观想光明，不论昼夜，诸如太阳光、月光、宝珠之光等均称“光”。此即教示——昼夜皆有日光、月光之现象，当念于心，安立印象；如同造作光明入处的初禅类似，光明常驻夜间；对此光明现象认定即昼如昼，夜如夜。因此以清净心力破除昏沉，心安静而不受扰乱。安静清晰之意谓无缠绕，无隐没，光明乃智慧显现。去除昏沉即如洗涤杂念，如此涤净调伏的光明皆为此心之智慧显现。若有人懈怠不修，须当令人勤修。那些未修有害行为者，内心具戒德者修之更当勤修，乃名“他人当修”。若适当行业当完成，是名“业当修”。
Ādinayappavattā viggāhikakathāti ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi. Cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti (dī. ni. 1.18; ma. ni. 3.41) evaṃpavattā kathā. Tattha sahitaṃ meti (dī. ni. aṭṭha. 1.18) mayhaṃ vacanaṃ sahitaṃ siliṭṭhaṃ, atthayuttaṃ kāraṇayuttanti attho. Sahitanti vā pubbāparāviruddhaṃ. Asahitaṃ teti tuyhaṃ vacanaṃ asahitaṃ asiliṭṭhaṃ. Adhiciṇṇaṃ te viparāvattanti yaṃ tuyhaṃ dīgharattāciṇṇavasena suppaguṇaṃ, taṃ mayhaṃ ekavacaneneva viparāvattaṃ parivattitvā ṭhitaṃ, na kiñci jānāsīti attho. Āropito te vādoti mayā tava vāde doso āropito. Cara vādappamokkhāyāti dosamocanatthaṃ cara vicara, tattha tattha gantvā sikkhāti attho. Nibbeṭhehi vā sace pahosīti atha sayaṃ pahosi, idāni eva nibbeṭhehīti attho.
第十二节。关于论争始末。释曰“‘你不知此法戒律，我知此法戒律。你如何能够知此法戒律？你行邪道，我行正法。吾语当合，汝语不中。前后相违，先后颠倒。如遭反向指责，说我诬蔑尔，尔诬蔑我。故须和解争执，或分开，或同修行路。实则以劝导离此争端，安住正理为意。”“说我合”谓我语正当而精确，“说汝不中”谓汝语无理，言辞颠倒而杂乱。指称为“倒置”即言论长期颠倒缺乏正确见解。“指责”谓论断有错，劝导离争为善意教化。如此起言纷争者，教导以和议或分别修持止息争端。
Taṇhā sabbaso khīyanti etthāti taṇhāsaṅkhayo, tasmiṃ. Taṇhāsaṅkhayeti ca idaṃ visaye bhummanti āha ‘‘taṃ ārammaṇaṃ katvā’’ti. Vimuttacittatāyāti sabbasaṃkilesehi vippayuttacittatāya. Aparabhāge paṭipadā nāma ariyasaccābhisamayo. Sā sāsanacārigocarā paccattaṃ veditabbatoti āha ‘‘pubbabhāgappaṭipadaṃ saṃkhittena desethāti pucchatī’’ti. Akuppadhammatāya khayavayasaṅkhātaṃ antaṃ atītāti accantā, so eva aparihāyanasabhāvattā accantā niṭṭhā assāti accantaniṭṭhā. Tenāha ‘‘ekantaniṭṭho satataniṭṭhoti attho’’ti. Na hi paṭividdhassa lokuttaradhammassa dassannaṃ kuppannaṃ nāma atthi. Accantameva catūhi yogehi khemo etassa atthīti accantayogakkhemī. Maggabrahmacariyassa vusitattā tassa ca aparihāyanasabhāvattā accantaṃ brahmacārīti accantabrahmacārī. Tenāha ‘‘niccabrahmacārīti attho’’ti. Pariyosānanti maggabrahmacariyapariyapariyosānaṃ vaṭṭadukkhapariyosānañca.
第十三节。渴望皆已消灭，此即渴望断灭。于此处谓为“境界”之所依。离垢心意，即断尽一切染污使心清净。后部分说修行乃对圣谛实践阶段认知，称“初段修行略说”。于无愤怒、以灭尽之时，也谓无悔灭尽。真正不毁灭之意，谓佛教真实法理不生不坏永存，此谓真真实实之完满。故称“恒常完满”。因亲证四法之真实，本行无毁灭是故称之为“永久修行者”。“终结”指修道以成就涅槃之过程及其痛苦尽止之境界。
Pañcakkhandhāti pañcupādānakkhandhā. Sakkāyasabbañhi sandhāya idha ‘‘sabbe dhammā’’ti vuttaṃ vipassanāvisayassa adhippetattā. Tasmā āyatanadhātuyopi taggatikā eva daṭṭhabbā. Tenāha bhagavā ‘‘nālaṃ abhinivesāyā’’ti. Na yuttā abhinivesāya ‘‘etaṃ mama, eso me attā’’ti ajjhosānāya. ‘‘Alameva nibbindituṃ alaṃ virajjitu’’ntiādīsu (dī. ni. 2.272; saṃ. ni. 2.124, 128, 134, 143) viya alaṃ-saddo yuttatthopi hotīti āha ‘‘na yuttā’’ti. Sampajjantīti bhavanti. Yadipi ‘‘tatiyā catutthī’’ti idaṃ visuddhidvayaṃ abhiññāpaññā, tassa pana sapaccayanāmarūpadassanabhāvato sati ca paccayapariggahe sapaccayattā aniccanti, nāmarūpassa aniccatāya dukkhaṃ, dukkhañca anattāti atthato lakkhaṇattayaṃ supākaṭameva hotīti āha ‘‘aniccaṃ dukkhaṃ anattāti ñātapariññāya abhijānātī’’ti. Tatheva tīraṇapariññāyāti iminā aniccādibhāvena nālaṃ abhinivesāyāti nāmarūpassa upasaṃharati, na abhiññāpaññānaṃ sambhāradhammānaṃ. Purimāya hi atthato āpannaṃ lakkhaṇattayaṃ gaṇhāti salakkhaṇasallakkhaṇaparattā tassā. Dutiyāya sarūpato tassā lakkhaṇattayāropanavasena sammasanabhāvato. Ekacittakkhaṇikatāya abhinipātamattatāya ca appamattakampi. Rūpapariggahassa oḷārikabhāvato arūpapariggahaṃ dasseti. Dassento ca vedanāya āsannabhāvato, visesato sukhasārāgitāya, bhavassādagadhitamānasatāya ca therassa vedanāvasena nibbattetvā dasseti.
五蕴是五种取集的蕴。根据我在此教法中对“诸法皆如是”的观境所说，其涵盖一切见观的主题。从而，六入境界和元素也应当被审正观照。佛陀因此说“不应执著我见”。这里“不应执著”指不当存我我法之见，即不应生“这是我，这是我的”之执。所谓“厌离、清净”等教诲，正如《增支》和《相应》注疏所述，“厌”字也有不适用处，由此说“不应执著”。这里“现前”指现行显现。虽然称为“第三第四”（禅那果智中的第三、第四禅），此清净二谛观察智慧因显现名色呈现，因缘摄持而现现无常，名色之无常则生苦，苦亦显其无我，故此三相特征显著明显，佛陀称之为“以三相智慧了知无常苦无我”。同理“彻底了解”，由此无常等三相特征使不应执著——指不执著于名色，不是指智慧集合蕴。前者是该等蕴所内在之意义，重于分辨三相之中主要及次要的区别。第二，是以该特征加于该蕴，使其具有显现的本相。此乃由片刻单一心念之落起程度而生，极其微妙。此外，色的执着因粗重，从而现出非色之执着。由近缘触缘感知对受显示，特别为苦乐之本质及由生灭生存意识所生之所感受而显现。
Khayavirāgoti khayasaṅkhāto virāgo saṅkhārānaṃ palujjanā. Yaṃ āgamma sabbaso saṅkhārehi virajjanā hoti, taṃ nibbānaṃ accantavirāgo. Nirodhānupassimhipīti nirodhānupassipadepi. Eseva nayoti atidisitvā taṃ ekadesena vivaranto ‘‘nirodhopi hi…pe… duvidhoyevā’’ti āha. Khandhānaṃ pariccajanaṃ tappaṭibaddhakilesappahānavasenāti yenākārena vipassanā kilese pajahati, tenākārena taṃnimittakkhandhe ca pajahatīti vattabbataṃ arahatīti āha ‘‘sā hi…pe… vossajjatī’’ti. Ārammaṇatoti kiccasādhanavasena ārammaṇakaraṇato. Evañhi maggato aññesaṃ nibbānārammaṇānaṃ pakkhandanavossaggābhāvo siddhova hoti. Pariccajanena pakkhandanena cāti dvīhipi vā kāraṇehi. Soti maggo. Sabbesaṃ khandhānaṃ vossajjanaṃ tappaṭibaddhasaṃkilesappahānena daṭṭhabbaṃ. Yasmā vā vipassanācittaṃ pakkhandatīti maggasampayuttacittaṃ sandhāyāha. Maggo ca samucchedavasena kilese khandhe ca pariccajati, tasmā yathākkamaṃ vipassanāmaggānañca vasena pakkhandanapariccāgavossaggāpi veditabbā. Tadubhayasamaṅgīti vipassanāsamaṅgī maggasamaṅgī ca. ‘‘Aniccānupassanāya niccasaññaṃ pajahatī’’tiādivacanato (paṭi. ma. 1.52) hi yathā vipassanāya kilesānaṃ pariccāgappaṭinissaggo labbhati, evaṃ āyatiṃ tehi kilesehi uppādetabbakkhandhānampi pariccāgapaṭinissaggo vattabbo. Pakkhandanapaṭinissaggo pana magge labbhamānāya ekantakāraṇabhūtāya vuṭṭhānagāminivipassanāya vasena veditabbo. Magge pana tadubhayampi ñāyāgatameva nippariyāyatova labbhamānattā. Tenāha ‘‘tadubhayasamaṅgīpuggalo’’tiādi. Pucchantassa ajjhāsayavasena ‘‘na kiñci loke upādiyatī’’ti ettha kāmupādānavasena upādiyanaṃ paṭikkhipatīti āha ‘‘taṇhāvasena na upādiyatī’’ti. Taṇhāvasena vā asati upādiyane diṭṭhivasena upādiyanaṃ anavakāsamevāti ‘‘taṇhāvasena’’icceva vuttaṃ. Na parāmasatīti nādiyati. Diṭṭhiparāmāsavasena vā ‘‘nicca’’ntiādinā na parāmasati. Saṃkhitteneva kathesīti tassa ajjhāsayavasena papañcaṃ akatvā kathesi.
灭尽厌离者，是指对行蕴的灭除性厌离。从而，当修行者能对诸行皆生厌离，则称之为完全厌离，此即涅槃之究竟寂灭。所谓灭除观，复名为灭除观法。对此，佛陀阐明过程以一则分述“灭除即……二种形态”之说。对五蕴的舍弃是一种因断除污染而成的断然舍弃，由此五阴清净灭断，故称阿拉汉。所谓起点，是指因完成修行法而生起的定止作用。修道得成后，即生除他涅槃起点之无舍弃和舍断，即完整证得涅槃果。释法如是，于修道者而言，应观察五蕴舍弃，是因断除强烈染污之故。因断污故，五阴舍弃势必生起毗盧遮那圣净，一切执着观心随之消散。道心舍弃污染与五蕴弃验相同。必须明悟此二者无二，含在观照之中，及断证正道之中。所谓“无常观时破除常见”的由来正是相似，对于因灭除而舍弃的烦恼与五蕴，亦应如是称之。舍弃五蕴伴随密集涅槃照智，无二共现，故曰“兼具观照与道心的圣者”，对其质疑者，佛告诉其“于世间无任何执著”，这指远离欲执着，故曰“以渴爱为执著应舍”。此处仅指取执，而非妄念的覆蔽。也不是以常见执著为障碍。简要言说，是用心过浓而不分散的说法。
Pacalāyamānasuttavaṇṇanā niṭṭhitā. · 动摇经之解释已毕。
9. Mettasuttavaṇṇanā9. 慈经之解释
§62
62. Navame mā, bhikkhave, puññānanti (itivu. aṭṭha. 62) ettha māti paṭisedhe nipāto. Puñña-saddo ‘‘kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī’’tiādīsu (dī. ni. 3.80) puññaphale āgato. ‘‘Avijjāgatoyaṃ, bhikkhave, purisapuggalo puññañce saṅkhāraṃ abhisaṅkharotī’’tiādīsu (saṃ. ni. 2.51) kāmarūpāvacarasucaritesu. ‘‘Puññūpagaṃ hoti viññāṇa’’ntiādīsu (saṃ. ni. 2.51) sugativisesabhūte upapattibhave. ‘‘Tīṇimāni, bhikkhave, puññakiriyavatthūni dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthū’’tiādīsu (itivu. 60; dī. ni. 3.305; a. ni. 8.36) kusalacetanāyaṃ. Idha pana tebhūmakakusaladhamme veditabbo. Bhāyitthāti ettha duvidhaṃ bhayaṃ ñāṇabhayaṃ, sārajjabhayanti. Tattha ‘‘yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjantī’’ti (a. ni. 4.33) āgataṃ ñāṇabhayaṃ. ‘‘Ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso’’tiādīsu (dī. ni. 2.318) āgataṃ sārajjabhayaṃ. Idhāpi sārajjabhayameva. Ayañhettha attho – bhikkhave, dīgharattaṃ kāyavacīsaṃyamo vattappaṭivattapūraṇaṃ ekāsanaṃ ekaseyyaṃ indriyadamo dhutadhammehi cittassa niggaho satisampajaññaṃ kammaṭṭhānānuyogavasena vīriyārambhoti evamādīni yāni bhikkhunā nirantaraṃ pavattetabbāni puññāni, tehi mā bhāyittha, mā bhayaṃ santāsaṃ āpajjittha. Ekaccassa diṭṭhadhammasukhassa uparodhabhayena samparāyikanibbānasukhadāyakehi puññehi mā bhāyitthāti. Nissakke idaṃ sāmivacanaṃ.
62. 比库们，九是福德之数。这里的「九」为句尾反对禁止词。有关福德，先在《相应》和《大毗婆沙》等处中，说明福德乃善法具足根源，故福德增长。又说“无明所生的人，当修福德行”，于欲界安逸生活中行善。又说“福德促进识生”，特指生善趣之种种。又说“福德行有三种：布施法、持戒法、修习禅定法”，皆由善念所成。本处应当认识善根三类。所谓畏惧两种：智慧的畏惧，诚实的畏惧。正如云：“诸天寿命长，威光具足，常居高楼，闻如来法时，生甚深畏惧、惧怖以成喜悦”，这属于智慧的畏惧。又说“有畏惧；有战栗；有寒毛倒竖”的说法属诚实畏惧。至此处也是属于诚实畏惧意思。其意在：比库应长期修习护身与护口，依修行法念止、正知、调伏内心，努力修习禅定，诸善不断行。由此应无惧畏，无骤然恐苦生惧。对某些见闻之乐之忧也不应畏惧，尤其对最终涅槃之乐福德，应无畏惧。此说为比喻辞，
Idāni tato abhāyitabbabhāve kāraṇaṃ dassento ‘‘sukhasseta’’ntiādimāha. Tattha sukha-saddo ‘‘sukho buddhānamuppādo, sukhā virāgatā loke’’tiādīsu (dha. pa. 194) sukhamūle āgato. ‘‘Yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkanta’’ntiādīsu (saṃ. ni. 3.60) sukhārammaṇe. ‘‘Yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva sukhā saggā’’tiādīsu (ma. ni. 3.255) sukhapaccayaṭṭhāne. ‘‘Sukho puññassa uccayo’’tiādīsu (dha. pa. 118) sukhahetumhi. ‘‘Diṭṭhadhammasukhavihārā ete dhammā’’tiādīsu (ma. ni. 1.82) abyāpajje. ‘‘Nibbānaṃ paramaṃ sukha’’ntiādīsu (ma. ni. 2.215; dha. pa. 203, 204) nibbāne. ‘‘Sukhassa ca pahānā’’tiādīsu (dī. ni. 1.232; ma. ni. 1.271; saṃ. ni. 2.152) sukhavedanāyaṃ. ‘‘Adukkhamasukhaṃ santaṃ, sukhamicceva bhāsita’’ntiādīsu (saṃ. ni. 4.253; itivu. 53) upekkhāvedanāyaṃ. ‘‘Dvepi mayā, ānanda, vedanā vuttā pariyāyena sukhā vedanā dukkhā vedanā’’tiādīsu (ma. ni. 2.89) iṭṭhasukhesu. ‘‘Sukho vipāko puññāna’’ntiādīsu (peṭako. 23) iṭṭhavipāke. Idhāpi iṭṭhavipāke eva daṭṭhabbo. Iṭṭhassātiādīsu icchitabbato ceva aniṭṭhappaṭipakkhato ca iṭṭhassa. Kamanīyato manasmiñca kamanato pavisanato kantassa. Piyāyitabbato santappanato ca piyassa. Mananīyato manassa vaḍḍhanato ca manāpassāti attho veditabbo. Yadidaṃ puññānīti puññānīti yadidaṃ vacanaṃ, etaṃ sukhassa iṭṭhassa vipākassa adhivacanaṃ nāmaṃ. Sukhassetaṃ yadidaṃ puññānīti phalena kāraṇassa abhedopacāraṃ vadati. Tena katūpacitānaṃ puññānaṃ avassaṃbhāviphalaṃ sutvā appamattena sakkaccaṃ puññāni kattabbānīti puññakiriyāyaṃ niyojeti, ādarañca nesaṃ tattha uppādeti.
接着，说明不应生恐惧原因起观，称“以乐为本”。福乐之名根由，先引述：“福乐乃佛陀生起，世间乐的灭尽”。又说“诸色乃乐，乐之依止，乐兴起处”。又说“有多少福德乃能用言语难以尽述，福乐起处”。又说“福乐乃福德的极致”，“对乐身法之修持，此法不可染污”。又说“涅槃是至极乐”，“乐之舍弃”，此指乐感受。《大毗婆沙》等称“寂静安乐”，谓是舍弃欲乐感受。又说“有两种感受，称为乐与苦”。福德果乐亦名为乐。这里“乐”指欲乐中众生喜爱的与不喜不恶的两方面，有意乐、所爱乐、可亲乐、令人心悦乐义，故称为乐。所谓福德者，即此“乐”的意名。乐即为福德果的名称，与因果无二。因而慧愚所造恶福果业果的产生，皆因于此，故劝令修善。
Idāni attanā sunettakāle katena puññakammena dīgharattaṃ paccanubhūtaṃ bhavantarappaṭicchannaṃ uḷārataraṃ puññavipākaṃ udāharitvā tamatthaṃ pākaṭataraṃ karonto ‘‘abhijānāmi kho panāha’’ntiādimāha. Tattha abhijānāmīti abhivisiṭṭhena ñāṇena jānāmi, paccakkhato bujjhāmi. Dīgharattanti cirakālaṃ. Puññānanti dānādīnaṃ kusaladhammānaṃ. Satta vassānīti satta saṃvaccharāni. Mettacittanti mijjatīti mettā, siniyhatīti attho. Mitte bhavā, mittassa vā esā pavattītipi mettā. Lakkhaṇādito pana hitākārappavattilakkhaṇā, hitūpasaṃhārarasā, āghātavinayapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Byāpādūpasamo etissā sampatti, sinehasambhavo vipatti. Mettacittaṃ bhāvetvāti mettāsahagataṃ cittaṃ, cittasīsena samādhi vuttoti mettāsamādhiṃ metābrahmavihāraṃ uppādetvā ceva vaḍḍhetvā ca.
接着说，现在以自身于修习良善之法中所久受福报为例，且更显福德果报较前所证广大，佛陀言道“我深知此理”，说明“知”乃以明净智慧深入了解的意，辨明确知之意。长期即久远的时间。福德者，指诸如布施等善法。七年为七个岁数。慈心即善意，抑制即制止。所谓朋友指与自己交往者或对方，此为慈心对象。各种特征如说，是利益众生之表现，慈心的深入，破除嗔恨生随顺等功德。行慈心乃令心与之相应，以心一境性成就禅定，其中禅定即是称之为慈梵行禅定，故此禅定增长与生。
Satta saṃvaṭṭavivaṭṭakappeti satta mahākappe. Saṃvaṭṭavivaṭṭaggahaṇeneva hi saṃvaṭṭaṭṭhāyivivaṭṭaṭṭhāyinopi gahitā. Imaṃ lokanti kāmalokaṃ. Saṃvaṭṭamāne sudanti saṃvaṭṭamāne, sudanti nipātamattaṃ, vipajjamāneti attho. ‘‘Varasaṃvattaṭṭhāne suda’’ntipi paṭhanti. Kappeti kāle. Kappasīsena hi kālo vutto, kāle khīyamāne sabbopi khīyateva. Yathāha – ‘‘kālo ghasati bhūtāni, sabbāneva sahattanā’’ti (jā. 1.2.190). ‘‘Ābhassarūpago homī’’ti vuttattā tejosaṃvaṭṭavasenettha kappavuṭṭhānaṃ veditabbaṃ. Ābhassarūpagoti tattha paṭisandhiggahaṇavasena ābhassarabrahmalokaṃ upagacchāmīti ābhassarūpago homi. Vivaṭṭamāneti saṇṭhahamāneti attho. Suññaṃ brahmavimānaṃ upapajjāmīti kassaci sattassa tattha nibbattassa abhāvato suññaṃ yaṃ paṭhamajjhānabhūmisaṅkhātaṃ brahmavimānaṃ ādito nibbattati, taṃ paṭisandhiggahaṇavasena upapajjāmi upemi.
七个沙迦迦劫，称为七大劫。所谓沙迦迦劫指有沙迦迦劫的成住坏空乃大劫的四相。此世界为欲界。沙迦迦时成住，当成住时，坏时等，意即继续迁流。佛徒诵曰：“当积雨聚集之时如雨水满盈”，此为劫之言。又云：“世间现光明”，此光明说是炽盛火光遇合生起之象，故以此为劫起始。炽盛火光是灿烂如雷音天的形象。所谓迁流，即变迁、众生集居、毁灭、重现。称“迁流”的世界为火光梵天的居所。因有七种，七中之初空劫为首次成住之空无烟火梵天起处。此时应于迁流处重现再生。
Brahmāti kāmāvacarasattehi visiṭṭhaṭṭhena tathā tathā brūhitaguṇatāya brahmavihārato nibbattanaṭṭhena ca brahmā. Brahmapārisajjabrahmapurohitehi mahanto brahmāti mahābrahmā, tato eva te abhibhavitvā ṭhitattā abhibhū. Tehi na kenacipi guṇena abhibhūtoti anabhibhūto. Aññadatthūti ekaṃsavacane nipāto. Dassanato daso, atītānāgatapaccuppannānaṃ dassanasamattho abhiññāñāṇena passitabbaṃ passāmīti attho. Sesabrahmānaṃ iddhipādabhāvanābalena attano cittañca mama vase vattemīti vasavattī homīti yojetabbaṃ. Tadā kira bodhisatto aṭṭhasamāpattilābhīpi samāno tathā sattahitaṃ attano pāramipūraṇañca olokento tāsu eva dvīsu jhānabhūmīsu nikanti uppādetvā mettābrahmavihāravasena aparāparaṃ saṃsari. Tena vuttaṃ ‘‘satta vassāni…pe… vasavattī’’ti.
婆罗门即以最为纯净的欲行者所特有的状态，乃至以婆罗门的高尚德行和慈爱之行为基础而成就者，即称为婆罗门。以持戒严格、居于婆罗门长官者为大婆罗门。其后众人因其卓越的德行而被称为有掌控威力者。然彼非因任何具体德能而被主宰者，故谓之非主宰。『另外意』者，意指单句附加词。『见』示十，即透过通达过去、未来及现在之观察力与神通智慧，应当观察且见证之意。尚余诸婆罗门，因具足神通展转精进的力量而自谓『我的心我主宰』，应如是领悟。彼时，所说菩萨亦在成就八定之际，观察自身七重利益的完善，于其中两个禅境中修习慈爱婆罗门行，于彼一一住转。对此谓云：『七年……具足威力者』。
Evaṃ bhagavā rūpāvacarapuññassa vipākamahantataṃ pakāsetvā idāni kāmāvacarapuññassapi vipākaṃ dassento ‘‘chattiṃsakkhattu’’ntiādimāha. Tattha sakko ahosinti chattiṃsakkhattuṃ chattiṃsavāre aññattha anupapajjitvā nirantaraṃ sakko devānamindo tāvatiṃsadevarājā ahosiṃ. Rājā ahosintiādīsu catūhi acchariyadhammehi catūhi saṅgahavatthūhi ca lokaṃ rañjetīti rājā. Cakkaratanaṃ vatteti, catūhi sampatticakkehi vattati, tehi ca paraṃ vatteti, parahitāya ca iriyāpathacakkānaṃ vatto etasmiṃ atthīti cakkavattī. ‘‘Rājā’’ti cettha sāmaññaṃ, ‘‘cakkavattī’’ti visesaṃ. Dhammena caratīti dhammiko, ñāyena samena vattatīti attho. Dhammeneva rajjaṃ labhitvā rājā jātoti dhammarājā, dasavidhe kusaladhamme agarahite ca rājadhamme niyuttoti dhammiko. Tena ca dhammena sakalaṃ lokaṃ rañjetīti dhammarājā. Parahitadhammakaraṇena vā dhammiko, attahitadhammakaraṇena dhammarājā. Yasmā cakkavattī dhammena ñāyena rajjaṃ adhigacchati, na adhammena, tasmā vuttaṃ ‘‘dhammena laddharajjattā dhammarājā’’ti.
于是世尊揭示了欲行善业果报之大殊胜，以便现示今欲行善业相应的果报，作说『三十八王……』。其中，萨咖天帝即称三十八年，即三十八冬夏季，期间未曾于他处再生，恒久为天帝、三十三天的天王。天王，乃指以四种神奇法、四种聚合缘而令天下欢乐者。轮宝者，意指以四种殊胜宝轮运行天下者，故称轮转王。轮转王即是平常意义的天王，且更特别为依法而行者、以智慧调御天下者，其义即为法治之君。依法得国者为天王，行于十种善法而不违治国法者为法王。因此，以法令使天下皆得欢喜，即为法王。若为公众利益而行法者谓「法王」，若为自身利益而行法者谓「天王」。正因为轮转王仅凭法令、以智慧而得政权，而非依不义政事，故有言：『依法而得国者为法王』。
Catūsu disāsu samuddapariyosānatāya cāturantā nāma tattha tattha dīpe mahāpathavīti āha ‘‘puratthima…pe… issaro’’ti. Vijitāvīti vijetabbassa vijitavā, kāmakodhādikassa abbhantarassa paṭirājabhūtassa bāhirassa ca arigaṇassa vijayī vijinitvā ṭhitoti attho. Kāmaṃ cakkavattino kenaci yuddhaṃ nāma natthi, yuddhena pana sādhetabbassa vijayassa siddhiyā ‘‘vijitasaṅgāmo’’ti vuttaṃ. Janapado vā catubbidhaacchariyadhammena samannāgato asmiṃ rājini thāvariyaṃ kenaci asaṃhāriyaṃ daḷhabhattibhāvaṃ patto, janapade vā attano dhammikāya paṭipattiyā thāvariyaṃ thirabhāvaṃ pattoti janapadatthāvariyappatto. Caṇḍassa hi rañño balidaṇḍādīhi lokaṃ pīḷayato manussā majjhimajanapadaṃ chaḍḍetvā pabbatasamuddatīrakandarādīni nissāya paccante vāsaṃ kappenti. Atimudukassa rañño corehi sāhasikadhanavilopapīḷitā manussā paccantaṃ pahāya janapadamajjhe vāsaṃ kappenti. Iti evarūpe rājini janapado thirabhāvaṃ na pāpuṇāti.
于四方大海一望无际处，每方诸岛名为大地，谓为『东方……主宰』。『胜利行者』意指击败外在的敌国及内心的烦恼贪嗔者，坚立不退之境而获胜者。轮转王无欲境中的任何战争，然为取得应得胜利必经战斗，故称『战胜之战争』。国家亦以那四神奇宝力具足，故此方国如王座般安稳。凶猛国王以其武力与刑具迫害众生，迫使中间诸国民弃国迁居，依傍山海峻岭而居。盗贼反叛之国王，因匪徒强夺财物而迫使人民舍宅流离于中土。因此于彼国中，国家永不会得安稳。
Sattaratanasamannāgatoti cakkaratanādīhi sattahi ratanehi samupeto. Tesu hi rājā cakkavattī cakkaratanena ajitaṃ jināti, hatthiassaratanehi vijite sukheneva anuvicarati, pariṇāyakaratanena vijitamanurakkhati, avasesehi upabhogasukhamanubhavati. Paṭhamena cassa ussāhasattiyogo, pacchimena mantasattiyogo, hatthiassagahapatiratanehi pabhusattiyogo suparipuṇṇo hoti. Itthimaṇiratanehi upabhogasukhamanubhavati, sesehi issariyasukhaṃ. Visesato cassa purimāni tīṇi adosakusalamūlajanitakammānubhāvena sampajjanti, majjhimāni alobhakusalamūlajanitakammānubhāvena, pacchimamekaṃ amohakusalamūlajanitakammānubhāvenāti.
『七宝俱全』者，谓以七宝诸轮宝等俱足。其中文王、法王凭轮宝战胜获得安乐，象宝令其顺利随行，裙宝保护其安全，终得名誉与享受安乐。最初宝令其有雄心壮志，次宝令其具有智慧，象宝令其威严威震。以七宝之力，国王顺利统治。明细其理，当有三种过去所作之善根：初由贪根生之恶因，次由无贪根生恶因，后由非痴根生恶因而体验。
Sūrāti sattivanto, nibbhayāti atthoti āha ‘‘abhīruno’’ti. Aṅganti kāraṇaṃ. Yena kāraṇena ‘‘vīrā’’ti vucceyyuṃ, taṃ vīraṅgaṃ. Tenāha ‘‘vīriyassetaṃ nāma’’nti. Yāva cakkavāḷapabbatā cakkassa vattanato ‘‘cakkavāḷapabbataṃ sīmaṃ katvā ṭhitasamuddapariyanta’’nti vuttaṃ. Adaṇḍenāti iminā dhanadaṇḍassa sarīradaṇḍassa ca akaraṇaṃ vuttaṃ. Asatthenāti iminā pana senāya yujjhanassāti tadubhayaṃ dassetuṃ ‘‘na daṇḍenā’’tiādi vuttaṃ. Idaṃ vuttaṃ hoti – ye katāparādhe satte satampi sahassampi gaṇhanti, te dhanadaṇḍena rajjaṃ kārenti. Ye chejjabhejjaṃ anusāsanti, te satthadaṇḍena. Ahaṃ pana duvidhampi daṇḍaṃ pahāya adaṇḍena ajjhāvasiṃ. Ye ekatodhārādinā satthena paraṃ viheṭhenti, te satthena rajjaṃ kārenti nāma. Ahaṃ pana satthena khuddakamakkhikāya pivanamattampi lohitaṃ kassaci anuppādetvā dhammeneva ‘‘ehi kho, mahārājā’’ti evaṃ paṭirājūhi sampaṭicchitāgamano vuttappakāraṃ pathaviṃ abhijinitvā ajjhāvasiṃ, abhivijinitvā sāmī hutvā vasinti.
『勇士』者，谓有勇力者，『无畏』即其义。此为说勇士之因。以此因，谓之『勇士生』。如是言曰：『此名为勇力』。至于轮宝山环绕诸轮时说『已划定轮宝山界，立于大海四周』。『无刑』者，谓于持有财物与肉体未行使刑罚。『非力』者，谓未以军兵征讨，如为求权而争战者亦未以兵力征杀。此语意为：纵使种种侵害于万人计，依靠财力行使刑法者治理国家者，归为刑法治国者。若为施行教法之刑法则归于师法所治。吾放弃双重刑罰，以非刑罚者加以统御。凡蔑视师教、破坏国法者，师以教法统治国家。吾则靠师教，而不致生杀一血一肉，且唯依法度而来至此地，既平定地，现已安居。
Iti bhagavā attānaṃ kāyasakkhiṃ katvā puññānaṃ vipākamahantataṃ pakāsetvā idāni tamevatthaṃ gāthābandhanena dassento ‘‘passa, puññānaṃ vipāka’’ntiādimāha. Sukhesinoti ālapanavacanametaṃ, tena sukhapariyesake satte āmanteti. Pāḷiyaṃ pana ‘‘passathā’’ti vattabbe ‘‘passā’’ti vacanabyattayo katoti daṭṭhabbo. Manussānaṃ ure satthaṃ ṭhapetvā icchitadhanaharaṇādinā vā sāhasakāritāya sāhasikā, tesaṃ kammaṃ sāhasikakammaṃ. Pathaviyā issaro pathabyoti āha ‘‘puthavisāmiko’’ti.
由是，世尊立自身之身为见证后，揭示福报果报之大殊胜，随即于同处以偈句连缀言说『观，福报果报……』。『快乐者』乃用闲谈言语以诱导，进而引入快乐；故称之为快乐者。于人心中建立坚定信心，虽为强夺财物等之敢行者，其业即为大胆之业。地之主谓之大地所有者。
Mettasuttavaṇṇanā niṭṭhitā. · 慈经之解释已毕。
10. Bhariyāsuttavaṇṇanā10. 妻经之解释
§63
63. Dasame uccāsaddā mahāsaddā uddhaṃ uggatattā uccaṃ patthaṭattā mahantaṃ avinibbhogaṃ vinibhuñjitvā gahetuṃ asakkuṇeyyaṃ saddaṃ karontā vadanti. Vacīghosopi hi bahūhi ekajjhaṃ pavattito atthato ca saddato ca duravabodho kevalaṃ mahānigghoso eva hutvā sotapathamāgacchati. Macchavilopeti macche vilumpitvā viya gahaṇe, macchānaṃ vā vilumpane. Kevaṭṭānañhi macchapacchiṭṭhapitaṭṭhāne mahājano sannipatitvā ‘‘idha aññaṃ ekaṃ macchaṃ dehi, ekaṃ macchaphālaṃ dehi, etassa te mahā dinno, mayhaṃ khuddako’’ti evaṃ uccāsaddamahāsaddaṃ karonti. Taṃ sandhāyetaṃ vuttaṃ ‘‘kevaṭṭānaṃ macchapacchiṃ otāretvā ṭhitaṭṭhāne’’ti. Macchaggahaṇatthaṃ jāle pakkhittepi tasmiṃ ṭhāne kevaṭṭā ceva aññe ca ‘‘paviṭṭho na paviṭṭho , gahito na gahito’’ti mahāsaddaṃ karonti. Taṃ sandhāyetaṃ vuttaṃ ‘‘jāle vā…pe… mahāsaddo hotī’’ti. Kattabbavattanti pādaparikammādikattabbakiccaṃ. Kharāti cittena vācāya ca kakkhaḷā. Sesamettha uttānameva.
第三十讲 第六十三节 高声大响者，因高声响起和剧烈激荡，从上方升起或从下方落降，声响广大而无杂质，持久不散，无法承受而发出声音者，此即所称者。言语喧哗亦常有众多声音汇聚于一点，从意义及声音义理上说难以理解，只剩下大声喧闹，此故若入斯道者，其初入流通道迹者即是如此。所谓中的鱼儿，若被捞捕犹若鱼被破碎，鱼体被弄坏，猶如鱼的肢体被残损。于钓鱼竿鱼栖息之处，众多人聚集，于此聚会中人人喧哗叫喊，说「此处分一鱼，分一鱼肉，此乃大恩，我微少也」。为此说明曰：「于鱼所栖聚集处已钓起鱼」。为捕鱼所用之网具，若撒于此处，则钓鱼者及他人便大声说：「入网者未入、未入者已入，捉住者未捉住」。针对此事而说：「撒网处有大声喧哗」此等行为，应知为足部行为等须作圆满之事。喉舌因心与言语俱坚硬难忍。最后此处讨论不过言语声响之提升。
Bhariyāsuttavaṇṇanā niṭṭhitā. · 《妻子经》注释已完。
11. Kodhanasuttavaṇṇanā十一、《忿怒者经》注释
§64
64. Ekādasame sapattakaraṇāti vā sapattehi kātabbā. Kodhananti kujjhanasīlaṃ. Kodhanoyanti kujjhano ayaṃ. Ayanti ca nipātamattaṃ. Kodhaparetoti kodhena anugato, parābhibhūto vā. Dubbaṇṇova hotīti pakatiyā vaṇṇavāpi alaṅkatappaṭiyattopi mukhavikārādivasena virūpo eva hoti. Etarahi āyatiñcāti kodhābhibhūtassa ekantamidaṃ phalanti dīpetuṃ ‘‘dubbaṇṇovā’’ti avadhāraṇaṃ katvā puna ‘‘kodhābhibhūto’’ti vuttaṃ.
第三十三讲 第六十四节 关于十一，谓聚会之事成员所为之事宜。嗔恚者谓其性嗔恨易怒。嗔恚者即此嗔恨之人。嗔恚者且能灭除嗔恨之心。所谓嗔恚者，谓嗔恨随从，且篡夺他心者。若有色彩如愤怒脸色，都是由面部表情等所致之变形，变得焦躁而不悦。此处后世亦云：嗔恚深重者果亦如此，意欲示现此果，取名曰「焦躁恶色」，复称「嗔恚统治者」。
Ayasabhāvanti akittimabhāvaṃ. Attano paresañca anatthaṃ janetīti anatthajanano. Antaratoti abbhantarato, cittato vā. Taṃ jano nāvabujjhatīti kodhasaṅkhātaṃ antarato abbhantare attano citteyeva jātaṃ anatthajananacittappakopanādibhayaṃ bhayahetuṃ ayaṃ bālamahājano na jānāti. Yanti yattha. Bhummatthe hi etaṃ paccattavacanaṃ. Yasmiṃ kāle kodho sahate naraṃ, andhatamaṃ tadā hotīti sambandho. Yanti vā kāraṇavacanaṃ, yasmā kodho uppajjamāno naraṃ sahate abhibhavati, tasmā andhatamaṃ tadā hoti, yadā kuddhoti attho yaṃ-taṃ-saddānaṃ ekantasambandhabhāvato. Atha vā yanti kiriyāparāmasanaṃ. Sahateti yadetaṃ kodhassa sahanaṃ abhibhavanaṃ, etaṃ andhatamaṃ bhavananti attho. Atha vā yaṃ naraṃ kodho sahate abhibhavati, tassa andhatamaṃ tadā hoti. Tato ca kuddho atthaṃ na jānāti, kuddho dhammaṃ na passatīti.
第三十四讲 性铁者谓无名声之状态。自己及他人皆生不利之事，即所谓招致不利。所谓内部，即指内心之中。此处谓愚顽大众不解此理，内心因嗔恨引发不利之思愤怒及恐怖缘起，实为愚顽大众所不知。谓之“去往者者所去之处”。基于当地真正的话语表达。所谓在此时期人忍受嗔恚者，如处于极暗之境。此义指向：由于嗔恚生起，主宰人心，故此时人乃置于极暗之处。又谓此义有因果意，因嗔恚发时，人受苦受折磨，是故称此为极暗，此谓因果义。又或谓此为遣行终止意。忍受谓此嗔恚之忍耐与承受，此即极暗之意义。又谓人忍受嗔恚者，其时自处极暗中。嗔恚故而不明真义，嗔恚故不能观察法真理。
Bhūnaṃ vuccati vuddhi, tassa hananaṃ ghāto etesanti bhūnahaccāni. Tenāha ‘‘hatavuddhīnī’’ti. Dama-saddena vuttamevatthaṃ vibhāvetuṃ paññāvīriyena diṭṭhiyāti vuttanti dassento ‘‘katarena damenā’’tiādimāha. Anekattho hi dama-saddo. ‘‘Saccena danto damasā upeto, vedantagū vusitabrahmacariyo’’ti (saṃ. ni. 1.195; su. ni. 467) ettha hi indriyasaṃvaro damoti vutto ‘‘manacchaṭṭhāni indriyāni dametī’’ti katvā. ‘‘Yadi saccā damā cāgā, khantyā bhiyyodha vijjatī’’ti (saṃ. ni. 1.246; su. ni. 191) ettha paññā damo ‘‘saṃkilesaṃ dameti pajahatī’’ti katvā. ‘‘Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’’ti (saṃ. ni. 4.365) ettha uposathakammaṃ damo ‘‘upavasanavasena kāyakammādīni dametī’’ti katvā. ‘‘Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapadantare viharitu’’nti (ma. ni. 3.396; saṃ. ni. 4.88) ettha adhivāsanakkhanti damo ‘‘kodhūpanāhamakkhādike dameti vinodetī’’ti katvā. ‘‘Na mānakāmassa damo idhatthi, na monamatthi asamāhitassā’’ti (saṃ. ni. 1.9) ettha abhisambojjhaṅgādiko samādhipakkhiko dhammo damo ‘‘dammati cittaṃ etenā’’ti katvā. Idhāpi ‘‘taṃ damena samucchinde, paññāvīriyena diṭṭhiyā’’ti vacanato dama-saddena paññāvīriyadiṭṭhiyo vuttā.
第三十五讲 生者谓增长、增上者。其杀害意志谓杀意之动机，此谓增长之杀意。此因此说为“有增长之杀意者”。以驯服之语演说此义，以智慧与精进而成就名为见解者而说，此即所说之意。驯服有多种义项。云「以真实为驯服者，驯服乃得，断苦难而成就梵行者」（相应部增支经1.195；增支部述记467）此处指约束六根谓以心制六根。又云「若有真实驯服与布施忍耐则更胜过他」（相应部增支经1.246；述记191）此处智慧驯服谓去除烦恼与放下执著。又云「以布施、驯服、自制、真实，皆生功德，有功德之所来」（相应部增支经4.365）此处说宁布施戒律，谓修斋戒等身业事。又云「但若具此驯服安住者，得於会众及邻地民众尊重」（中部3.396；相应部增支经4.88）此指驯服于治愈愤怒、妄语等，是以示寂灭。又云「不以自尊为驯服，不以退缩为驯服，经修定品众中诸法以驯服心」（相应部增支经1.9）此处驯服为禅定之侧面因。此处亦有言「以此驯服与智慧精进之见解而断除执怨」。
Kodhanasuttavaṇṇanā niṭṭhitā. · 《忿怒者经》注释已完。
Abyākatavaggavaṇṇanā niṭṭhitā. · 《无记品》注释已完。