2. Mahāvaggo · 2. 大品复注
2. Mahāvaggo2. 大品
1. Verañjasuttavaṇṇanā1. 韦兰嘉经注释
§11
11. Dutiyassa paṭhame verañjāyaṃ viharatīti (pārā. aṭṭha. 1.1) ettha verañjāti tassa nagarassetaṃ adhivacanaṃ, tassaṃ verañjāyaṃ. Samīpatthe bhummavacanaṃ. Naḷerupucimandamūleti ettha naḷeru nāma yakkho. Pucimandoti nimbarukkho. Mūlanti samīpaṃ. Ayañhi mūla-saddo ‘‘mūlāni uddhareyya antamaso usīranāḷimattānipī’’tiādīsu (a. ni. 4.195) mūlamūle dissati. ‘‘Lobho akusalamūla’’ntiādīsu (dī. ni. 3.305; pari. 323) asādhāraṇahetumhi. ‘‘Yāva majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūla’’ntiādīsu (pārā. 494) samīpe. Idha pana samīpe adhippeto, tasmā naḷeruyakkhena adhiggahitassa pucimandassa samīpeti evamettha attho daṭṭhabbo. So kira pucimando ramaṇīyo pāsādiko anekesaṃ rukkhānaṃ ādhipaccaṃ viya kurumāno tassa nagarassa avidūre gamanāgamanasampanne ṭhāne ahosi. Atha bhagavā verañjaṃ gantvā patirūpe ṭhāne viharanto tassa rukkhassa samīpe heṭṭhābhāge vihāsi. Tena vuttaṃ ‘‘verañjāyaṃ viharati naḷerupucimandamūle’’ti.
第二品第一节《戒林游》云：此处“戒林”是该城镇的代称，名为“戒林”。“戒林”者，近地之林称也。所谓“那勒儒浦支摩那”，其中“那勒儒”乃一夜叉名，“浦支摩”是大树之意，“摩”指根部。此“根”字音义，据《增支部》第四章一百九十五偈中“应拔根、除末暗、通如芦管”等文可见“根”意。又《长部尼陀经》第三百零五条、律注第三百二十三条云“贪欲是不善之根”等文，以其为不善之根本而论。亦有《戒林游经》第四百九十四节说“至于夏中时令，树影庇凉，叶片飘落，树根便仅余此”等，义近此处。此地有主人，是说因那勒儒夜叉统领的那棵浦支摩树根附近而名之。该树根下的浦支摩夜叉形貌端庄，慈爱众多树木，住于此镇不远之地，乃通行往来之地。于是世尊往戒林，住于树木之下，树根之旁，边缘低处。由是有言：“于戒林中住，那勒儒浦支摩树根处”。
Paccuṭṭhānaṃ (sārattha. ṭī. 1.2) nāma āsanā vuṭṭhānanti āha ‘‘nāsanā vuṭṭhātī’’ti. Nisinnāsanato na vuṭṭhahatīti attho. Ettha ca jiṇṇe…pe… vayoanuppatteti upayogavacanaṃ āsanā vuṭṭhānakiriyāpekkhaṃ na hoti. Tasmā ‘‘jiṇṇe…pe… vayoanuppatte disvā’’ti ajjhāhāraṃ katvā attho veditabbo. Atha vā paccuggamanakiriyāpekkhaṃ upayogavacanaṃ, tasmā na paccuṭṭhātīti uṭṭhāya paccuggamanaṃ na karotīti attho veditabbo. Paccuggamanampi hi paccuṭṭhānanti vuccati. Vuttañhetaṃ ‘‘ācariyaṃ pana dūratova disvā paccuṭṭhāya paccuggamanakaraṇaṃ paccuṭṭhānaṃ nāmā’’ti. Nāsanā vuṭṭhātīti iminā pana paccuggamanābhāvassa upalakkhaṇamattaṃ dassitanti daṭṭhabbaṃ. Vibhāvane nāma attheti pakativibhāvanasaṅkhāte atthe. Na abhivādeti vāti na abhivādetabbanti vā sallakkhetīti vuttaṃ hoti.
“起身”者，意指从坐处站起。此句谓“坐着不起身”，即为不站立之意。这里“老旧……岁数产生”此语是适用语，谓“起身”动作之需，而非实有老朽之义。故观“老旧……岁数产生”句，须作为前提理据理解。又“起身动作需要”为起身之谓，即站起行走之谓。经云：“师者远望起身行走，谓此为起身”。“坐着而起并非起行”，是此处“无起身”之解。又起身亦称“起行”。由经所说：“师远见起身行走，谓之起身。”谓“坐而不起”是指无起行为之表征。此为词义阐明，明起身与起行之细微差别。
Taṃ aññāṇanti ‘‘ayaṃ mama abhivādanādīni kātuṃ araharūpo na hotī’’ti ajānanavasena pavattaṃ aññāṇaṃ. Olokentoti ‘‘dukkhaṃ kho agāravo viharati appatisso, kiṃ nu kho ahaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkareyyaṃ garuṃ kareyya’’ntiādisuttavaseneva (a. ni. 4.21) ñāṇacakkhunā olokento. Nipaccakārārahanti paṇipātārahaṃ. Sampatijātoti muhuttajāto, jātasamanantaramevāti vuttaṃ hoti. Uttarena mukhoti uttaradisābhimukho. ‘‘Sattapadavītihārena gantvā sakalaṃ dasasahassilokadhātuṃ olokesi’’nti idaṃ –
彼“无知”者，谓不知“这等阿拉汉形貌等不可作礼拜”之状，乃无知迷惑产生之知慧缺失。观之，乃具慧眼，视诸经文言：“苦恼生，是由对师资之不敬”，“如何能对沙门、婆罗门行尊敬”字句，了知实情。彼乃无妄害人者，勿致沾染，有宗教修道初生时之意，即“稍生后，接续于生”。“口向前”者，谓面向前方。经文云：“走过七步，观看十万大千世界”，述此句——
‘‘Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne sabbā disā viloketi, āsabhiñca vācaṃ bhāsatī’’ti (dī. ni. 2.31) –
“此法，诸比库，当知乃菩提萨埵已生之时，立于三步，面向北方，行走七步，头顶承撑宝伞，周视诸方，语言动听。”（《长部尼陀》第二章三十一节）——
Evaṃ pāḷiyaṃ sattapadavītihārupari ṭhitassa viya sabbādisānulokanassa kathitattā vuttaṃ, na panetaṃ evaṃ daṭṭhabbaṃ sattapadavītihārato pageva disāvilokanassa katattā. Mahāsatto hi manussānaṃ hatthato muccitvā puratthimaṃ disaṃ olokesi, anekāni cakkavāḷasahassāni ekaṅgaṇāni ahesuṃ. Tattha devamanussā gandhamālādīhi pūjayamānā, ‘‘mahāpurisa, idha tumhehi sadisopi natthi, kuto uttaritaro’’ti āhaṃsu. Evaṃ catasso disā, catasso anudisā, heṭṭhā, uparīti dasapi disā anuviloketvā attano sadisaṃ adisvā ‘‘ayaṃ uttaradisā’’ti sattapadavītihārena agamāsīti veditabbā. Olokesinti mama puññānubhāvena lokavivaraṇapāṭihāriye jāte paññāyamānaṃ dasasahassilokadhātuṃ maṃsacakkhunāva olokesinti attho.
如是解说站立于七步之上，如菩提萨埵般所有方位视察之义，不应仅见其为简单七步行走观察。因大者能以两手解开人群障碍，向前方眺望，有千万观众如同一堂群集。此时，天人及人群以香花供养，称谓“大丈夫”，言“或许你们现今未曾见过像他如此尊贵者，何况北方。”由此，则应察知四方、四隅、上下及十方十方众多之地，此乃以七步行走生起，并明白自己所在北方之意。吾以善业之力，生而智慧，众目所观察十万大千世界之意。
Mahāpurisoti jātigottakulappadesādivasena mahantapuriso. Aggoti guṇehi sabbappadhāno. Jeṭṭhoti guṇavaseneva sabbesaṃ vuddhatamo, guṇehi mahallakatamoti vuttaṃ hoti. Seṭṭhoti guṇavaseneva sabbesaṃ pasatthatamo. Atthato pana pacchimāni dve purimasseva vevacanānīti veditabbaṃ. Tayāti nissakke karaṇavacanaṃ. Uttaritaroti adhikataro. Patimānesīti pūjesi. Āsabhinti uttamaṃ. Mayhaṃ abhivādanādiraho puggaloti mayhaṃ abhivādanādikiriyāya araho anucchaviko puggalo. Niccasāpekkhatāya panettha samāso daṭṭhabbo. Tathāgatāti tathāgatato, tathāgatassa santikāti vuttaṃ hoti. Evarūpanti abhivādanādisabhāvaṃ. Paripākasithilabandhananti paripākena sithilabandhanaṃ.
“大丈夫”是指种姓、家族名号等加以称呼尊敬者。“阿伽”意为所有品质中第一者。“长老”指年长最尊贵者。“尊长”指所有中最崇高者。实义是西方之二语，一为因果之计，一为尊敬之意。“三”是数词，意谓依托之因由之意。“北方”是较高者，“供养”意为供奉礼拜。此处“优胜”意为最高等级。所谓“吾是供养敬礼之人，为阿拉汉，虽无常依赖，但此词当知稳固组合所成。”“如来”、“如来者”是指已称述。“此等供养敬拜等本质，谓成熟时节放松缚约。”
Taṃ vacananti ‘‘nāhaṃ taṃ brāhmaṇā’’tiādivacanaṃ. ‘‘Nāhaṃ arasarūpo, mādisā vā arasarūpā’’ti vutte brāhmaṇo thaddho bhaveyya. Tena vuttaṃ ‘‘cittamudubhāvajananattha’’nti.
此段为一句语句，“我不是婆罗门”等说法。言：“我不是没有相貌的，或不如无相貌者”，婆罗门说此话时心当稳固。所以说此语“为使心生净化”。
Katamo pana soti pariyāyāpekkho pulliṅganiddeso, katamo so pariyāyoti attho? Jātivasenāti khattiyādijātivasena. Upapattivasenāti devesu upapattivasena. Seṭṭhasammatānampīti api-saddena pageva aseṭṭhasammatānanti dasseti. Abhinandantānanti sappītikataṇhāvasena pamodamānānaṃ. Rajjantānanti balavarāgavasena rajjantānaṃ. Rūpaparibhogena uppannataṇhāsampayuttasomanassavedanā rūpato nibbattitvā hadayatappanato ambarasādayo viya rūparasāti vuccanti. Āviñcantīti ākaḍḍhanti. Vatthārammaṇādisāmaggiyanti vatthuārammaṇādikāraṇasāmaggiyaṃ. Anukkhipantoti attukkaṃsanavasena kathite brāhmaṇassa asappāyabhāvato attānaṃ anukkhipanto anukkaṃsento.
那么，什么是依转变而起的阳性指称？什么是那个转变之义？“如同出身”意指如贵族等的出身；“如同生成”是指天人中生；“最佳同意”以肯定的词尾表示，即确实意谓为最佳同意；“赞叹者”是指因善欲欢喜者；“欲迷者”是指因强烈渴爱而迷乱者。因色身的享受而生的渴爱伴随喜悦之感，这种由色生的感受状态，如同身受炎热或寒凉等之感受被称为“色相”。“聚合”则是指因缘和合；如衣物、床铺等聚合一致称为“聚合”。“推究”是用细察眼力分析，谓对婆罗门的不满意，自己细察自己。
Etasmiṃ panatthe karaṇe sāmivacananti ‘‘jahitā’’ti etasmiṃ atthe tathāgatassāti karaṇe sāmivacanaṃ, tathāgatena jahitāti attho. Mūlanti bhavamūlaṃ. ‘‘Tālavatthukatā’’ti vattabbe ‘‘oṭṭhamukho’’tiādīsu viya majjhepadalopaṃ katvā a-kārañca dīghaṃ katvā ‘‘tālāvatthukatā’’ti vuttanti āha ‘‘tālavatthu viya nesaṃ vatthu katanti tālāvatthukatā’’ti. Tattha tālassa vatthu tālavatthu. Yathā ārāmassa vatthubhūtapubbo padeso ārāmassa abhāve ‘‘ārāmavatthū’’ti vuccati, evaṃ tālassa patiṭṭhitokāso samūlaṃ uddharite tāle padesamatte ṭhite tālassa vatthubhūtapubbattā ‘‘tālavatthū’’ti vuccati. Nesanti rūparasādīnaṃ. Kathaṃ pana tālavatthu viya nesaṃ vatthu katanti āha ‘‘yathā hī’’tiādi. Rūpādiparibhogena uppannataṇhāyuttasomanassavedanāsaṅkhātarūparasādīnaṃ cittasantānassa adhiṭṭhānabhāvato vuttaṃ ‘‘tesaṃ pubbe uppannapubbabhāvena vatthumatte cittasantāne kate’’ti. Tattha pubbeti pure, sarāgakāleti vuttaṃ hoti. Tālāvatthukatāti vuccantīti tālavatthu viya attano vatthussa katattā rūparasādayo ‘‘tālāvatthukatā’’ti vuccanti. Etena pahīnakilesānaṃ puna uppattiyā abhāvo dassito.
此义中，所说契合语为“被舍弃者”，且于此义中即是如来故，契合语指示此义，谓如来被舍弃者之意。“根本”是根本之处。谓“如叶之根端”说，取中叶断去非实的长叶而作“叶根”，其意如说“如叶作为物体”。此中叶之物即叶根。譬如寺院中物体之先所，若寺院灭则称为“寺院物”，如来说叶根边际立处、根本作为叶之物体之先所即“叶根物”。“无”谓非有色的等。如何如叶根物说“非叶物”？谓“如蜜”等。此是因由色等享受所生之渴爱而与色相似之心保持坚立故，所谓“其先生之初生根本事物为物”于心界中成立。此处“先”为过去，云“贪著者”也可说。因其如叶根物对自身所作，故称为“如叶根物”。由此显现断除烦恼后，其复生之无。
Aviruḷhidhammattāti aviruḷhisabhāvatāya. Matthakacchinno tālo pattaphalādīnaṃ avatthubhūto tālāvatthūti āha ‘‘matthakacchinnatālo viya katā’’ti. Etena ‘‘tālāvatthu viya katāti tālāvatthukatā’’ti ayaṃ viggaho dassito. Ettha pana ‘‘avatthubhūto tālo viya katāti avatthutālakatā’’ti vattabbe visesanassa paranipātaṃ katvā ‘‘tālāvatthukatā’’ti vuttanti daṭṭhabbaṃ. Iminā panatthena idaṃ dasseti – rūparasādivacanena vipākadhammadhammā hutvā pubbe uppannakusalākusalā dhammā gahitā, te uppannāpi matthakasadisānaṃ taṇhāvijjānaṃ maggasatthena chinnattā āyatiṃ tālapattasadise vipākakkhandhe nibbattetuṃ asamatthā jātā, tasmā tālāvatthu viya katāti tālāvatthukatā rūparasādayoti . Imasmiṃ atthe ‘‘abhinandantāna’’nti iminā padena kusalasomanassampi saṅgahitanti vadanti. Anabhāvaṃ katāti ettha anu-saddo pacchāsaddena samānatthoti āha ‘‘yathā nesaṃ pacchābhāvo na hotī’’tiādi.
谓“平静本性”，如本性平静而不扩展。谓因叶柄斩断缘缘自然断绝，叶根物成，故说“如断叶之柄”，此为解说。这里说“如断落叶柄”时，转折语在句末表示为“如叶根物”，此为引申说明。这里言明意——以色相等词意为果报法之属性，过去所生之善恶法被摄受，今生虽生但如断柄之叶叶尖之渴爱无明，作为道理的切断无法使未来果报生起，故谓如叶根物，即叶根物为色相等。“称赞者”意因称赞而使善意生起。谓“无”，此处意为前后相应同义，说如无后者即无。
Yañca kho tvaṃ sandhāya vadesi, so pariyāyo na hotīti yaṃ vandanādisāmaggirasābhāvasaṅkhātaṃ kāraṇaṃ arasarūpatāya vadesi, taṃ kāraṇaṃ na hoti, na vijjatīti attho. Nanu cāyaṃ brāhmaṇo yaṃ vandanādisāmaggirasābhāvasaṅkhātapariyāyaṃ sandhāya ‘‘arasarūpo bhavaṃ gotamo’’ti āha, ‘‘so pariyāyo natthī’’ti vutte vandanādīni bhagavā karotīti āpajjatīti imaṃ aniṭṭhappasaṅgaṃ dassento āha ‘‘nanu cā’’tiādi.
你所探求的语意，那种转变不存在即是谓你因缺乏拜敬等合意感所产生的“无相貌”原因说其原因不成立，无此之意。难道婆罗门对所谓拜敬及合意感缺乏的转变说“果德玛为无相貌处”吗？说“其转变无”，又说拜敬等世尊行之，表明此不善理否定，故说“果然不是”之类。
Sabbapariyāyesūti sabbavāresu. Sandhāyabhāsitamattanti yaṃ sandhāya brāhmaṇo ‘‘nibbhogo bhavaṃ gotamo’’tiādimāha. Bhagavā ca yaṃ sandhāya nibbhogatādiṃ attani anujānāti, taṃ sandhāyabhāsitamattaṃ. Chandarāgaparibhogoti chandarāgavasena paribhogo. Aparaṃ pariyāyanti aññaṃ kāraṇaṃ.
“一切转变”即一切次第、变化或层次。谓所探讨的意思是婆罗门言“果德玛为灭尽者”等。世尊亦知此意，谓其语相即是探讨语意。谓“贪欲嗜好之享受”，是以贪欲嗜爱之境界为享受。又谓“另外的转变”即另外的原因。
Kulasamudācārakammanti kulācārasaṅkhātaṃ kammaṃ, kulacārittanti attho. Akiriyanti akaraṇabhāvaṃ . ‘‘Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammāna’’nti sāmaññavacanepi pārisesañāyato vuttāvasesā akusaladhammā gahetabbāti āha ‘‘ṭhapetvā te dhamme’’tiādi, te yathāvuttakāyaduccaritādike akusaladhamme ṭhapetvāti attho. Anekavihitāti anekappakārā.
所谓『族姓恶行业』是指被称为族姓行为的业。所谓族姓行为的意义在于家族的习气行为。『无为』是指无作为的状态。经中说『是多种恶劣、不善的法』，这是一般说法中为方便讲明结论而言，意味着应当断除诸不善法，故有“安立于此法”等句，意为照经文所说如身体的不端行为等种种不善法而安立。所谓多种，指多种类型。
Ayaṃ lokatantīti ayaṃ vuḍḍhānaṃ abhivādanādikiriyalakkhaṇā lokappaveṇī. Anāgāmibrahmānaṃ alaṅkārādīsu anāgāmibhikkhūnañca cīvarādīsu nikantivasena rāguppatti hotīti anāgāmimaggena pañcakāmaguṇikarāgasseva pahānaṃ veditabbanti āha ‘‘pañcakāmaguṇikarāgassā’’ti. Rūpādīsu pañcasu kāmaguṇesu vatthukāmakoṭṭhāsesu uppajjamāno rāgo ‘‘pañcakāmaguṇikarāgo’’ti veditabbo. Koṭṭhāsavacano hettha guṇa-saddo ‘‘vayoguṇā anupubbaṃ jahantī’’tiādīsu (saṃ. ni. 1.4) viya. Akusalacittadvayasampayuttassāti domanassasahagatacittadvayasampayuttassa. Mohassa sabbākusalasādhāraṇattā āha ‘‘sabbākusalasambhavassā’’ti. Avasesānanti sakkāyadiṭṭhiādīnaṃ.
此为『世间权柄』，是指长老等对敬礼礼节等行为的世间通行标准。对未来阿拉汉、及其比库袈裟等衣物中的染污等应谨慎保洁，未来阿拉汉因远离五欲念有五欲毒根的断除力，故称为“五欲毒”者。五欲是指色等五根所缘的物，即五色根之染污，称为五欲毒。所以这里的“毒”字是指逐渐断除的毒气之义（如《增支部·尼》所说）。“与不善心相连”是指与忧伤、憍慢等心相连；“因愚痴而为诸不善的普遍因缘”所以被称为一切不善之根。经文末称“结局”，指的是如有我见等法的终极状态。
Jigucchati maññeti ahamabhijāto rūpavā paññavā kathaṃ nāma aññesaṃ abhivādanādiṃ kareyyanti jigucchati viya, jigucchatīti vā sallakkhemi. Akusaladhamme jigucchamāno tesaṃ samaṅgibhāvampi jigucchatīti vuttaṃ ‘‘akusalānaṃ dhammānaṃ samāpattiyā jigucchatī’’ti. Samāpattīti etasseva vevacanaṃ samāpajjanā samaṅgibhāvoti. Maṇḍanajātikoti maṇḍanakasabhāvo, maṇḍanakasīloti attho. Jegucchitanti jigucchanasīlataṃ.
所谓『厌恶』是指认为“我是出生于色身，有智慧，为什么要向别人执行敬礼等呢？”这种怀疑态度，即是“厌恶”的表现。对此，有论说“不善法中怀厌者，即对诸不善法的不认可”，即言“不善法的境到，心生厌弃”。“境到”即是相应的环境或事物出现。“怀厌出生”是指其性质如装饰具的本质。“厌恶”即不欢喜、厌弃之性。
Lokajeṭṭhakakammanti lokajeṭṭhakānaṃ kattabbakammaṃ, loke vā seṭṭhasammataṃ kammaṃ. Tatrāti tesu dvīsupi atthavikappesu. Padābhihito attho padattho, byañjanatthoti vuttaṃ hoti. Vinayaṃ vā arahatīti ettha vinayanaṃ vinayo, niggaṇhananti attho. Tenāha ‘‘niggahaṃ arahatīti vuttaṃ hotī’’ti. Nanu ca paṭhamaṃ vuttesu dvīsupi atthavikappesu sakatthe arahatthe ca taddhitapaccayo saddalakkhaṇato dissati, na pana ‘‘vinayāya dhammaṃ desetī’’ti imasmiṃ atthe. Tasmā kathamettha taddhitapaccayoti āha ‘‘vicitrā hi taddhitavuttī’’ti. Vicitratā cettha lokappamāṇato veditabbā. Tathā hi yasmiṃ yasmiṃ atthe taddhitappayogo lokassa, tattha tattha taddhitavutti lokato siddhāti vicitrā taddhitavutti, tasmā yathā ‘‘mā saddamakāsī’’ti vadanto ‘‘māsaddiko’’ti vuccati, evaṃ vinayāya dhammaṃ desetīti venayikoti vuccatīti adhippāyo.
所谓『世间最上业』，是指世间公认应当作、最为殊胜的业。这里有两种含义：一是字面含义，即字或词义；二是指行为规范或律例。此云：“谨守律法是阿拉汉行为”，即表明“律”的含义。虽然前文出现的两种义项都能引阿拉汉应守，但此处并非指『以律法说法』。故为何称为派生或附加义呢？因其含义多样，且受世间承认。正如俗语中称“无病无灾”，“无灾”是俗话，应知此处“读律法而授法义”与“律”的广义称说。
Kapaṇapurisoti guṇavirahitatāya dīnamanusso. Byañjanāni avicāretvāti tissadattādisaddesu viya ‘‘imasmiṃ atthe ayaṃ nāma paccayo’’ti evaṃ byañjanavicāraṃ akatvā, anipphannapāṭipadikavasenāti vuttaṃ hoti.
所谓『乞丐之人』，是指品德缺失、贫穷凄苦的人。所谓“音义未详”，指如提三达他（音译词）等词语中，因未通辩释而不作详细说明，是作为无所追求、未实践之法说而已。
‘‘Devalokagabbhasampattiyā’’ti vatvāpi ṭhapetvā bhummadeve sesadevesu gabbhaggahaṇassa abhāvato paṭisandhiyevettha gabbhasampattīti veditabbāti vuttamevatthaṃ vivaritvā dassento āha ‘‘devalokapaṭisandhipaṭilābhāya saṃvattatī’’ti. Assāti abhivādanādisāmīcikammassa. Mātukucchismiṃpaṭisandhiggahaṇe dosaṃ dassentoti mātito aparisuddhabhāvaṃ dassento, akkositukāmassa dāsiyā puttoti dāsikucchimhi nibbattabhāve dosaṃ dassetvā akkosanaṃ viya bhagavato mātukucchismiṃ paṭisandhiggahaṇe dosaṃ dassetvā akkosantopi evamāhāti adhippāyo. Gabbhatoti devalokappaṭisandhito. Tenevāha ‘‘abhabbo devalokūpapattiṃ pāpuṇitunti adhippāyo’’ti. ‘‘Hīno vā gabbho assāti apagabbho’’ti imassa viggahassa ekena pariyāyena adhippāyaṃ dassento āha ‘‘devalokagabbhaparibāhirattā āyatiṃ hīnagabbhapaṭilābhabhāgī’’ti. Iti-saddo hetuattho. Yasmā āyatimpi hīnagabbhapaṭilābhabhāgī, tasmā hīno vā gabbho assāti apagabbhoti adhippāyo. Puna tasseva viggahassa ‘‘kodhavasena…pe… dassento’’ti heṭṭhā vuttanayassa anurūpaṃ katvā adhippāyaṃ dassento āha ‘‘hīno vāssa mātukucchismiṃ gabbhavāso ahosīti adhippāyo’’ti. Gabbha-saddo atthi mātukucchipariyāyo ‘‘gabbhe vasati māṇavo’’tiādīsu (jā. 1.15.363) viya. Atthi mātukucchismiṃ nibbattasattapariyāyo ‘‘antamaso gabbhapātanaṃ upādāyā’’tiādīsu (mahāva. 129) viya. Tattha mātukucchipariyāyaṃ gahetvā atthaṃ dassento āha ‘‘anāgate gabbhaseyyā’’ti. Gabbhe seyyā gabbhaseyyā. Anuttarena maggenāti aggamaggena. Kammakilesānaṃ maggena vihatattā āha ‘‘vihatakāraṇattā’’ti. Itarā tissopīti aṇḍajasaṃsedajaopapātikā. Ettha ca yadipi ‘‘apagabbho’’ti imassa anurūpato gabbhaseyyā eva vattabbā, pasaṅgato pana labbhamānaṃ sabbampi vattuṃ vaṭṭatīti punabbhavābhinibbattipi vuttāti veditabbā.
经文讲“因天界胎中成就”，意即在地神、余天神胎中无胎儿之缺失，因而得以生育，称为“胎儿成就”。论中详细阐释：所谓“得天界胎向来至”的因果，意味着胎中胎儿生育的连续性。殷勤或执行礼敬等应有的行为，是合宜之业。其对母尸中胎儿成就的污秽显现，表明母体不洁净，犹如仆人子女中脏污现象，因此如同责难的行为，佛陀对此也如责难一般称之，属于权宜说法。胎儿是指天界胎的依止。这里说“不能得到天界生”的重打，指因胎儿失去或不能导致天界胎生的现象。谓之“贱胎”，是胎儿失去机缘的通假说。因胎儿连结宿业之故，故有胎间差异，且胎中之尿液等附着物表示恶行，故有“胎中居住懈怠”之推断。胎为母尸内延续之标记，如同注释中所云“孩童居于母亲腹中”及“中期胎盘形成”等例。此称“未来胎床”，意即未来的胎座。胎座为最高道路，因业障而受其影响，故称“受影响”。而术语“迟滞”等，是指生卒之生理持续过程。因此这里讲“故称无胎”，是与现实胎生相关的推断，意即由此受业果波及，故再生相续应知。
Idāni sattapariyāyassa gabbha-saddassa vasena viggahanānattaṃ dassento āha ‘‘apicā’’tiādi. Imasmiṃ pana vikappe gabbhaseyyā punabbhavābhinibbattīti ubhayampi gabbhaseyyavaseneva vuttantipi vadanti. Nanu ca ‘‘āyatiṃ gabbhaseyyā pahīnā’’ti vuttattā gabbhassa seyyā eva pahīnā, na pana gabbhoti āpajjatīti āha ‘‘yathā cā’’tiādi. Atha ‘‘abhinibbattī’’ti ettakameva avatvā punabbhavaggahaṇaṃ kimatthanti āha ‘‘abhinibbatti ca nāmā’’tiādi. Apunabbhavabhūtāti khaṇe khaṇe uppajjamānānaṃ dhammānaṃ abhinibbatti.
现在通过孕胎之音的过程展开异化作用时，解释说“apicā”等语。在这里，有一种说法认为是孕胎之床再次发生生起，双方都以孕胎之床来称呼。有批评者说：“孕胎之床既已舍弃，便是舍弃了孕胎之床，而非孕胎本身生起”，对此答曰“如其所说”。接着解释“abhinibbattī”一词，仅停留于此，问其意义。回答说，生起的意思是不间断地持续产生的诸法。
Dhammadhātunti ettha dhamme anavasese dhāreti yāthāvato upadhāretīti dhammadhātu, dhammānaṃ yathāsabhāvato avabujjhanasabhāvo, sabbaññutaññāṇassetaṃ adhivacanaṃ. Paṭivijjhitvāti sacchikatvā, paṭilabhitvāti attho, paṭilābhahetūti vuttaṃ hoti. Desanāvilāsappatto hotīti rucivasena parivattetvā dassetuṃ samatthatā desanāvilāso, taṃ patto adhigatoti attho. Karuṇāvipphāranti sabbasattesu mahākaruṇāya pharaṇaṃ. Tādilakkhaṇameva puna upamāya vibhāvetvā dassento āha ‘‘pathavīsamacittata’’nti. Yathā pathavī suciasucinikkhepacchedanabhedanādīsu na vikampati, anurodhavirodhaṃ na pāpuṇāti, evaṃ iṭṭhāniṭṭhesu lābhālābhādīsu anurodhavirodhappahānato avikampitacittatāya pathavīsamacittatanti attho. Akuppadhammatanti ettha akuppadhammo nāma phalasamāpattīti keci vadanti. ‘‘Paresu pana akkosantesupi attano pathavīsamacittatāya akuppanasabhāvatanti evamettha attho gahetabbo’’ti amhākaṃ khanti. Jarāya anusaṭanti jarāya paliveṭhitaṃ. Brāhmaṇassa vuddhatāya āsannavuttimaraṇanti sambhāvanavasena ‘‘ajja maritvā’’tiādi vuttaṃ. ‘‘Mahantena kho pana ussāhenā’’ti sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti evaṃ sañjātamahussāhena. Appaṭisamaṃ purejātabhāvanti anaññasādhāraṇaṃ purejātabhāvaṃ. Natthi etassa paṭisamoti appaṭisamo, purejātabhāvo.
所谓诸法之界，是指它能够完整而忠实地保持并显现诸法本质，即对于一切法的彻底了解与智识，这即该名词的含义。所谓彻悟就是实证，获得其意义，而这获得是通过讲说熏习而实现。所谓慈悲的发露，是以广大慈悲摄受一切众生。对于此类特征再次采用比喻，便是“如大地心性”，如大地对污秽与清净、切割与破坏等都不动摇、不违逆，如是对于利益与损害等诸事的一种不动摇的心性，称为大地心性。所谓不动心法即果报之能如实现，亦有学者称此为“akuppadhammo”。论及他人即使受责骂亦不动摇自身大地心性，故此即为宽忍。所谓随老而流转，指衰老的影响。谈及婆罗门的寿命与死亡亦有相应说法，如“今日已死”等。称赞凭大热诚，世尊般若演说自成其理。所谓无可比拟的出生状态，则描述无可同类的独特出生属性。若说其无同理者，实非。
Pakkhe vidhunantāti patte cālentā. Nikkhamantānanti niddhāraṇe sāmivacanaṃ, nikkhantesūti attho.
『展翅而振动』者，扇动羽翼也。『正在出离』者，此乃表决定义之主格，其义为『已出离之时』也。
So jeṭṭho iti assa vacanīyoti yo paṭhamataraṃ aṇḍakosato nikkhanto kukkuṭapotako, so jeṭṭhoti vacanīyo assa, bhaveyyāti attho. Sampaṭipādentoti saṃsandento. Tibhūmapariyāpannāpi sattā avijjākosassa anto paviṭṭhā tattha tattha appahīnāya avijjāya veṭhitattāti āha ‘‘avijjākosassa anto paviṭṭhesu sattesū’’ti aṇḍakosanti bījakapālaṃ. Lokasannivāseti lokoyeva saṅgamma samāgamma nivāsanaṭṭhena lokasannivāso, sattanikāyo. Sammāsambodhinti ettha sammāti aviparītattho, saṃ-saddo sāmanti imamatthaṃ dīpeti. Tasmā sammā aviparītenākārena sayameva cattāri saccāni bujjhati paṭivijjhatīti sammāsambodhīti maggo vuccati. Tenāha ‘‘sammā sāmañca bodhi’’nti, sammā sayameva ca bujjhanakanti attho. Sammāti vā pasatthavacano, saṃ-saddo sundaravacanoti āha ‘‘atha vā pasatthaṃ sundarañca bodhi’’nti.
“So jeṭṭho iti assa vacanīyo”指第一离蛋的母鸡者，母鸡火鸡等第一枚蛋出的老人，称为“so jeṭṭho”。意指具岁数的长者。所谓“sampaṭipādentoti”为连接关系。虽然众生虽被无明烦恼所覆，入于无明之毒之后，但亦存在一些消退的无明，故说“无明之毒的尽头已解脱众生”。“aṇḍakosāti”意为受胎者。所谓世间聚集之处即为众生集合之所，或称集体居所。正觉者意指直心不曲的觉者，“sammā”表扬其正直无曲，以此四圣谛得以觉知，成为正觉之道，称为“sammāsambodhi”。因此说“正觉出自正直觉知”。“sammā”亦有完美美好之义，即“美好正觉”。
Asabbaguṇadāyakattāti sabbaguṇānaṃ adāyakattā. Sabbaguṇe na dadātīti hi asabbaguṇadāyako, asamatthasamāsoyaṃ gamakattā yathā ‘‘asūriyapassāni mukhānī’’ti. Tisso vijjāti upanissayavato saheva arahattaphalena tisso vijjā deti. Nanu cettha tīsu vijjāsu āsavakkhayañāṇassa maggapariyāpannattā kathametaṃ yujjati ‘‘maggo tisso vijjā detī’’ti? Nāyaṃ doso. Satipi āsavakkhayañāṇassa maggapariyāpannabhāve aṭṭhaṅgike magge sati maggañāṇena saddhiṃ tisso vijjā paripuṇṇā hontīti ‘‘maggo tisso vijjā detī’’ti vuccati. Cha abhiññāti etthāpi eseva nayo. Sāvakapāramiñāṇanti aggasāvakehi paṭilabhitabbameva lokiyalokuttarañāṇaṃ. Paccekabodhiñāṇanti etthāpi imināva nayena attho veditabbo. Abbhaññāsinti jāniṃ. Jānanañca na anussavādivasenāti āha ‘‘paṭivijjhi’’nti, paccakkhamakāsinti attho. Paṭivedhopi na dūre ṭhitassa lakkhaṇappaṭivedho viyāti āha ‘‘pattomhī’’ti, pāpuṇinti attho. Pāpuṇanañca na sayaṃ gantvāti āha ‘‘adhigatomhī’’ti, santāne uppādanavasena paṭilabhinti attho.
无报施是指不给予一切善德。因无善德故不能施与，是无能力、无能力之合成体，如“如太阳不照亮众生”。三明是根本依止，跟随阿拉汉果报而成就的三种智慧。有人或疑问因这三明已贯通无漏智境，为何还说“道由三明导出”？此无妨碍。在八正道中与无漏智同在、合和时谓之道由三明导出。解脱通达亦依此理。所谓声闻得尽智，即於上座弟子那里获证的世间世出智慧。偏觉知亦应以此义理解。所谓“洞察智”即是了知。“识知”非依口头传统传承而得，谓之知晓。他日则谓离远而得见，称之“我得证”，因缘生起而获证。
Opammasampaṭipādananti opammatthassa upameyyena sammadeva paṭipādanaṃ. Atthenāti upameyyatthena. Yathā kukkuṭiyā aṇḍesu tividhakiriyākaraṇaṃ kukkuṭacchāpakānaṃ aṇḍakosato nikkhamanassa mūlakāraṇaṃ, evaṃ bodhisattabhūtassa bhagavato tividhānupassanākaraṇaṃ avijjaṇḍakosato nikkhamanassa mūlakāraṇanti āha ‘‘yathā hi tassā kukkuṭiyā…pe… tividhānupassanākaraṇa’’nti. ‘‘Santāne’’ti vuttattā aṇḍasadisatā santānassa, bahi nikkhantakukkuṭacchāpakasadisatā buddhaguṇānaṃ, buddhaguṇāti ca atthato buddhoyeva ‘‘tathāgatassa kho etaṃ, vāseṭṭha, adhivacanaṃ dhammakāyo itipī’’ti vacanato. Avijjaṇḍakosassa tanubhāvoti balavavipassanāvasena avijjaṇḍakosassa tanubhāvo, paṭicchādanasāmaññena ca avijjāya aṇḍakosasadisatā. Mudubhūtassapi kharabhāvāpatti hotīti tannivattanatthaṃ ‘‘thaddhakharabhāvo’’ti vuttaṃ. Tikkhakharavippasannasūrabhāvoti ettha pariggayhamānesu saṅkhāresu vipassanāñāṇassa samādhindriyavasena sukhānuppaveso tikkhatā, anupavisitvāpi satindriyavasena anatikkamanato akuṇṭhatā kharabhāvo. Tikkhopi hi ekacco saro lakkhaṃ patvā kuṇṭho hoti, na tathā idaṃ. Satipi kharabhāve sukhumappavattivasena kilesasamudācārasaṅkhobharahitatāya saddhindriyavasena pasannabhāvo, satipi pasannabhāve antarā anosakkitvā kilesapaccatthikānaṃ suṭṭhu abhibhavanato vīriyindriyavasena sūrabhāvo veditabbo. Evamimehi pakārehi saṅkhārupekkhāñāṇameva gahitanti daṭṭhabbaṃ. Vipassanāñāṇassa pariṇāmakāloti vipassanāya vuṭṭhānagāminibhāvāpatti. Tadā ca sā maggañāṇagabbhaṃ dhārentī viya hotīti āha ‘‘gabbhaggahaṇakālo’’ti. Gabbhaṃ gaṇhāpetvāti saṅkhārupekkhāya anantaraṃ sikhāppattaanulomavipassanāvasena maggavijāyanatthaṃ gabbhaṃ gaṇhāpetvā. Abhiññāpakkheti lokiyābhiññāpakkhe. Lokuttarābhiññā hi avijjaṇḍakosaṃ padālitā. Potthakesu pana katthaci ‘‘chābhiññāpakkhe’’ti likhanti, so apāṭhoti veditabbo.
“Opammasampaṭipādananti”谓以譬喻为尘，务令得其正果之正当修习。意谓谓以譬喻之理。譬如母鸡于蛋中有三种行为，为鸡对蛋的护卫原因，正如菩萨世尊於增长无明之毒中的三种观察行为，为受胎而生起之根本原因，故曰“如其母鸡……三级观行”。“Santāne”意指传承世系中的蛋之连续性，且包括外界出离护卫者的连续性与佛陀德相。佛陀德相实指如来德，即世尊所称“法身”的理。无明之毒与其形体，即藉由强大内观力，以及护卫无明之胎母以惯常遮蔽无明之习性相契合。所谓“泥化牛形”，即为无明蔽覆之因，其作用是阻挡其回转，故称“坚硬如泥”。所谓锐利坚硬与澄明芳香，是指于修行障碍（蕴）上的安住进止能力，使修行者即使未入座禅，亦能不退转而无烦恼。锐利亦表示有精进力。或有锋利处，折损不流畅，但不足以如是全毁。在锐利之中含清净推动力，是指根除烦恼、实修力强、智慧澄净，如此综合即所谓芳香。依此方式专注不动观照所生智慧，且应当观察。所谓内观智的生起时间，即在内观智发生而向前发展之际，如胎儿孕内即齿芽已出现，故称“胎孕时间”。所谓“持胎”是指于内观不动智光次第成长之际，即为入道胜利故意持有此胎。所谓“证得边际”是世间证果之际。超世证果者确已破此无明之籠障。于藏经中亦有写作“遮证得边际”，应视为误。
Jeṭṭho seṭṭhoti vuddhatamattā jeṭṭho, sabbaguṇehi uttamattā pasatthatamoti seṭṭho.
最尊者者谓年长最多之人为最尊者，以诸种善行为最善最纯者谓最尊者。
Idāni ‘‘āraddhaṃ kho pana me, brāhmaṇa, vīriya’’ntiādikāya desanāya anusandhiṃ dassento āha ‘‘evaṃ bhagavā’’tiādi. Tattha pubbabhāgato pabhutīti bhāvanāya pubbabhāgīyavīriyārambhādito paṭṭhāya. Muṭṭhassatināti vinaṭṭhassatinā, sativirahitenāti attho. Sāraddhakāyenāti sadarathakāyena. Bodhimaṇḍeti bodhisaṅkhātassa ñāṇassa maṇḍabhāvappatte ṭhāne. Bodhīti hi paññā vuccati. Sā ettha maṇḍā pasannā jātāti so padeso ‘‘bodhimaṇḍo’’ti paññāto. Paggahitanti ārambhaṃ sithilaṃ akatvā daḷhaparakkamasaṅkhātussahanabhāvena gahitaṃ. Tenāha ‘‘asithilappavattita’’nti. Asallīnanti asaṅkucitaṃ kosajjavasena saṅkocaṃ anāpannaṃ. Upaṭṭhitāti ogāhanasaṅkhātena apilāpanabhāvena ārammaṇaṃ upagantvā ṭhitā. Tenāha ‘‘ārammaṇābhimukhībhāvenā’’ti. Sammosassa viddhaṃsanavasena pavattiyā na sammuṭṭhāti asammuṭṭhā. Kiñcāpi cittappassaddhivasena cittameva passaddhaṃ, kāyappassaddhivaseneva ca kāyo passaddho hoti , tathāpi yasmā kāyappassaddhi uppajjamānā cittappassaddhiyā saheva uppajjati, na vinā, tasmā vuttaṃ ‘‘kāyacittappassaddhivasenā’’ti. Kāyappassaddhiyā ubhayesampi kāyānaṃ passambhanāvahattā vuttaṃ ‘‘rūpakāyopi passaddhoyeva hotī’’ti.
今从『诸比库啊，热精进已起』等多句说法续文中，显说『如是世尊』等。此处先前分述努力起初，故出曰因前部分努力起初而立起。『断绝心』意即断除心。『无念心』意指无妄念心。『顺心意身』者谓身体与心相依顺从。『悟地』乃觉知之知识集聚所成之地，此『悟』即智慧也。此地清净明朗所以名为『悟地』。『开始』谓努力不怠，有修学之坚实勇猛并忍耐之意，是故称『无松懈生起』。『无重缚』意谓无拘束无缚之心境。『近着』谓心向修习所缘而稳立，此以近莅入修行之意义，故曰『向修缘境』。『燃烧之焰』意谓淬灭分断而不留于内者。虽禅定净固，身心皆安然，然因身心安然是彼身心支分协调生起，故称『身心安然存有』。因此叙曰『身心安然共具』。『身心安然』者谓安定之身及安定之心之共存也。『身心安然』者，使彼二者相互安稳，故施以此名。『色身』亦归于此安然内。
So ca khoti so ca kho kāyo. Vigatadarathoti vigatakilesadaratho. Nāmakāye hi vigatadarathe rūpakāyopi vūpasantadarathapariḷāho hoti. Sammā āhitanti nānārammaṇesu vidhāvanasaṅkhātaṃ vikkhepaṃ vicchinditvā ekasmiṃyeva ārammaṇe avikkhittabhāvāpādanena sammadeva āhitaṃ ṭhapitaṃ. Tenāha ‘‘suṭṭhu ṭhapita’’ntiādi. Cittassa anekaggabhāvo vikkhepavasena cañcalatā, sā sati ekaggatāya na hotīti āha ‘‘ekaggaṃ acalaṃ nipphandana’’nti. Ettāvatāti ‘‘āraddhaṃ kho panā’’tiādinā vīriyasatipassaddhisamādhīnaṃ kiccasiddhidassanena. Nanu ca saddhāpaññānampi kiccasiddhi jhānassa pubbabhāgappaṭipadāya icchitabbāti? Saccaṃ, sā pana nānantarikabhāvena avuttasiddhāti na gahitā. Asati hi saddhāya vīriyārambhādīnaṃ asambhavoyeva, paññāpariggahe ca nesaṃ asati ñāyārambhādibhāvo na siyā, tathā asallīnāsammosatādayo vīriyādīnanti asallīnatādiggahaṇenevettha paññākiccasiddhi gahitāti daṭṭhabbaṃ. Jhānabhāvanāyaṃ vā samādhikiccaṃ adhikaṃ icchitabbanti dassetuṃ samādhipariyosānāva jhānassa pubbabhāgappaṭipadā kathitāti daṭṭhabbaṃ.
『彼是身』且『彼是身』，即指清净无染的身心。『无屑着』者谓无诸烦恼所缠绕。于『名身』则无诸烦恼缠绕，『色身』亦有不乱之状态。『正摄』谓将依缘而生之一切境界分别，断除散乱，以集一处。是故称『善摄聚处』。『心有一境不散』则谓心不生散乱，称为『专一稳定不动摇』。此是说以努力正念宁静禅定而见功德。难道信智亦须作为得道的前导否？确实，信智非无间断实现，未必一蹴而就。因无信者不可能起力、发勇，而无慧摄者亦不生起智慧初步。故无松懈、生烦恼等，无力勇猛等之虚伪，皆因智能完成德业，显出。因此禅定之修习需更重努力，此说用以证明禅定修行入门之前行，谓须努力修习。
Atītabhave khandhā tappaṭibaddhāni nāmagottāni ca sabbaṃ pubbenivāsaṃtveva gahitanti āha ‘‘kiṃ viditaṃ karoti? Pubbenivāsa’’nti. Moho paṭicchādakaṭṭhena tamo viya tamoti āha ‘‘sveva moho’’ti. Obhāsakaraṇaṭṭhenāti kātabbato karaṇaṃ. Obhāsova karaṇaṃ obhāsakaraṇaṃ. Attano paccayehi obhāsabhāvena nibbattetabbaṭṭhenāti attho. Sesaṃ pasaṃsāvacananti paṭipakkhavidhamanapavattivisesānaṃ bodhanato vuttaṃ. Avijjā vihatāti etena vijānanaṭṭhena vijjāti ayampi attho dīpitoti daṭṭhabbaṃ. ‘‘Kasmā? Yasmā vijjā uppannā’’ti etena vijjāpaṭipakkhā avijjā. Paṭipakkhatā cassā pahātabbabhāvena vijjāya ca pahāyakabhāvenāti dasseti. Esa nayo itarasmimpi padadvayeti iminā ‘‘tamo vihato vinaṭṭho. Kasmā? Yasmā āloko uppanno’’ti imamatthaṃ atidisati. Kilesānaṃ ātāpanaparitāpanaṭṭhena vīriyaṃ ātāpoti āha ‘‘vīriyātāpena ātāpino’’ti, vīriyavatoti attho. Pesitattassāti yathādhippetatthasiddhiṃ pati vissaṭṭhacittassa. Yathā appamattassa ātāpino pahitattassa viharatoti aññassapi kassaci mādisassāti adhippāyo. Padhānānuyogassāti sammappadhānamanuyuttassa.
先所受者藏蕴及名种等，皆因过去世之习气成，故问『作何所知？乃前世之习气也』。迷惑以遮之故如暗昧，故云『吾自迷乱』。『显照之所』即因缘使处。此显照如光明蕴藏也。『因自缘显照中而宁灭』意指余诸习气因显照作用而得消失。余讚叹语谓反对诸行为进退变易之种种种类，此言。无明被破灭者，意指通过破除无明之智慧，则此亦知晓，此为燃起慧明。为何呢？因慧起故，故苦谛灭谛不像无明对立。此对立消除谓以慧断除无明，故慧之对立正是无明。要断除即以慧抛弃，从而消除。因此此法成圆满。至勤精进即为热诚奋发者，谓有勇者。所谓有勇者者，有盼望而不懈怠者也。此言精进即热诚，谓行动精勤不懈。持戒之精勤修习，何为？谓依真理教法而暮为遂得。
Paccavekkhaṇañāṇapariggahitanti na paṭhamadutiyañāṇadvayādhigamaṃ viya kevalanti adhippāyo. Dassentoti nigamanavasena dassento. Sarūpato hi pubbe dassitamevāti.
『回顾智慧』取得，非如最初及其次智慧二者之获得，仅是一种最高之掌握。『显说』即意指总结陈说。谓所显示者，必是先前明示者之全部。
Tikkhattuṃ jātoti iminā pana idaṃ dasseti – ‘‘ahaṃ, brāhmaṇa, paṭhamavijjāya jātoyeva purejātassa sahajātassa vā abhāvato sabbesaṃ vuddho mahallako, kimaṅgaṃ pana tīhi vijjāhi tikkhattuṃ jāto’’ti. Pubbenivāsañāṇena atītaṃsañāṇanti atītārammaṇasabhāgatāya tabbhāvibhāvato ca pubbenivāsañāṇena atītaṃsañāṇaṃ pakāsetvāti yojetabbaṃ. Tattha atītaṃsañāṇanti atītakkhandhāyatanadhātusaṅkhāte atīte koṭṭhāse appaṭihatañāṇaṃ. Dibbacakkhuñāṇassa paccuppannārammaṇattā yathākammūpagañāṇassa anāgataṃsañāṇassa ca dibbacakkhuvaseneva ijjhanato dibbacakkhuno paribhaṇḍañāṇattā dibbacakkhumhiyeva ca ṭhitassa cetopariyañāṇasiddhito vuttaṃ ‘‘dibbacakkhunā paccuppannānāgataṃsañāṇa’’nti. Tattha dibbacakkhunāti saparibhaṇḍena dibbacakkhuñāṇena. Paccuppannaṃso ca anāgataṃso ca paccuppannānāgataṃsaṃ, tattha ñāṇaṃ paccuppannānāgataṃsañāṇaṃ. Āsavakkhayañāṇādhigameneva sabbaññutaññāṇassa viya sesāsādhāraṇachañāṇadasabalañāṇaāveṇikabuddhadhammādīnampi anaññasādhāraṇānaṃ buddhaguṇānaṃ ijjhanato vuttaṃ ‘‘āsavakkhayena sakalalokiyalokuttaraguṇa’’nti. Tenāha ‘‘sabbepi sabbaññuguṇe pakāsetvā’’ti.
此言『迅速增长』之意，即显示──『我，婆罗门，凭第一端慧出生，相较前生为缺少先天，然为何以此三种智慧而如此迅速生长？』以往所知习气，谓相续心识中与诸界相应现起者，同其本性。称为过去之所知。意即过去聚集于五蕴、六入、名字及界等而成习气；其识随此相续。天眼之心所能观现前与未来，若如天眼之智慧，视此学者所共知。是为天眼知识。释曰此天眼者，即及其全随缘与心根身意之智慧，亦称天眼智。由净除烦恼而证断尽习气智慧者，似全知智中最超凡慧相，亦有佛之内证无上妙法等，无异之佛德道德因而称『净除习气而得诸普世涯上品质』。故曰『诸普世间及普世智慧品质亦皆显现』。
Pītivipphāraparipuṇṇagattacittoti pītipharaṇena paripuṇṇakāyacitto. Aññāṇanti aññāṇassāti attho. Dhi-saddayogato hi sāmiatthe etaṃ upayogavacanaṃ. Sesamettha suviññeyyameva.
「具足喜悦品行心」者，谓由充满喜乐而具充足之身心。如 「认识」者，意为认知。由智慧与信心的结合，论述此为方便之语。本处之余义应当善知。
Verañjasuttavaṇṇanā niṭṭhitā. · 韦兰嘉经注释完毕。
2. Sīhasuttavaṇṇanā2. 狮子经注释
§12
12. Dutiye santhāgāraṃ (ma. ni. aṭṭha. 1.22; saṃ. ni. aṭṭha. 3.4.243) nāma ekā mahāsālāva. Uyyogakālādīsu hi rājāno tattha ṭhatvā ‘‘ettakā purato gacchantu, ettakā pacchā’’tiādinā tattha nisīditvā santhaṃ karonti, mariyādaṃ bandhanti, tasmā taṃ ṭhānaṃ ‘‘santhāgāra’’nti vuccati. Uyyogaṭṭhānato ca āgantvā yāva gehe gomayaparibhaṇḍādivasena paṭijagganaṃ karonti, tāva ekaṃ dve divase te rājāno tattha santhambhantītipi santhāgāraṃ. Tesaṃ rājūnaṃ saha atthānusāsanaṃ agārantipi santhāgāraṃ. Gaṇarājāno hi te, tasmā uppannaṃ kiccaṃ ekassa vasena na sijjhati, sabbesaṃ chando laddhuṃ vaṭṭati, tasmā sabbe tattha sannipatitvā anusāsanti. Tena vuttaṃ ‘‘saha atthānusāsanaṃ agāra’’nti. Yasmā vā tattha sannipatitvā ‘‘imasmiṃ kāle kasituṃ vaṭṭati, imasmiṃ kāle vapitu’’ntiādinā nayena gharāvāsakiccāni sammantayanti, tasmā chiddāvachiddaṃ gharāvāsaṃ santharantītipi santhāgāraṃ.
第十二，沙龙称为大殿。在宫廷聚集时，王者等坐于此处，命遣前后若干侍从往返传达命令，彼时座中静止，存有仪式庄严，故此处曰沙龙。由于君王入内席，直至家中家臣等方便聚会，若一二日不息，王等便常聚止于此，亦称沙龙。与王共事者即辅佐者，亦称王宅之所。群王皆为辅佐之主，以致若一人有事，则群体皆不停止，以共同意志相共治，故称「共辅之宅」。因其常集，或曰能遣使，或称时令，彼故亦曰分合之宅。
Puttadāradhanādiupakaraṇapariccāgo pāramiyo. Attano aṅgapariccāgo upapāramiyo. Attanova jīvitapariccāgo paramatthapāramiyo. Ñātīnaṃ atthacariyā ñātatthacariyā. Lokassa atthacariyā lokatthacariyā. Kammassakatañāṇavasena anavajjakammāyatanasippāyatanavijjāṭṭhānaparicayavasena khandhāyatanādiparicayavasena lakkhaṇattayatīraṇavasena ca ñāṇacāro buddhacariyā. Aṅganayanadhanarajjaputtadāraparijjāgavasena pañca mahāpariccāge pariccajantena. Satipi mahāpariccāgānaṃ dānapāramibhāve pariccāgavisesasabhāvadassanatthañceva sudukkarabhāvadassanatthañca pañcamahāpariccāgānaṃ visuṃ gahaṇaṃ, tatoyeva ca aṅgapariccāgato visuṃ nayanapariccāgaggahaṇaṃ. Pariccāgabhāvasāmaññepi dhanarajjapariccāgato puttadārapariccāgaggahaṇañca visuṃ kataṃ. Pabbajjāva saṅkhepo.
子女妻妾等诸属为助缘。自身肢体为助缘自身。自身生命亦为最上助缘。亲族恩义即亲族利益。世间利行即世间利益。以业障与知识慧为因，以诸界根识等为所在，以特征超越为行持，此谓智慧所成之佛行。以肢体引导财富，妻妾关怀等五大助缘持守。且于五大助缘中的布施善行表现与难行之处，明示其殊胜与不易。由舍离中简说如是。
Sattasu anupassanāsūti aniccānupassanā, dukkhānupassanā, anattānupassanā, nibbidānupassanā, virāgānupassanā, nirodhānupassanā, paṭinissaggānupassanāti imāsu sattasu anupassanāsu.
七种观法者，谓无常观、苦观、无我观、厌离观、离欲观、灭尽观、还舍弃观，此七种观行。
Anuviccakāranti aveccakaraṇaṃ. Dvīhi kāraṇehi aniyyānikasāsane ṭhitā attano sāvakattaṃ upagate paggaṇhanti, tāni dassetuṃ ‘‘kasmā’’tiādi vuttaṃ.
「反省行为」者，即顾念自身行为。依两因缘，不偏于他律，立自身及弟子之行。欲示「何以如此」等，乃如是说。
Anupubbiṃ kathanti (dī. ni. ṭī. 2.75-76) anupubbaṃ kathetabbakathaṃ. Kā pana sāti? Dānādikathā. Tattha dānakathā tāva pacurajanesupi pavattiyā sabbasattasādhāraṇattā sukarattā sīle patiṭṭhānassa upāyabhāvato ca ādito kathitā. Pariccāgasīlo hi puggalo pariggahavatthūsu nissaṅgabhāvato sukheneva sīlāni samādiyati, tattha ca suppatiṭṭhito hoti. Sīlena dāyakappaṭiggāhakavisuddhito parānuggahaṃ vatvā parapīḷānivattivacanato kiriyādhammaṃ vatvā akiriyādhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānakathānantaraṃ sīlakathā kathitā. ‘‘Tañca sīlaṃ vaṭṭanissitaṃ, ayaṃ bhavasampatti tassa phala’’nti dassanatthaṃ. ‘‘Imehi ca dānasīlamayehi paṇītapaṇītatarādibhedabhinnehi puññakiriyavatthūhi etā cātumahārājikādīsu paṇītapaṇītatarādibhedabhinnā aparimeyyā dibbabhogasampattiyo laddhabbā’’ti dassanatthaṃ tadanantaraṃ saggakathā. ‘‘Svāyaṃ saggo rāgādīhi upakkiliṭṭho, sabbathānupakkiliṭṭho ariyamaggo’’ti dassanatthaṃ saggānantaraṃ maggo, maggañca kathentena tadadhigamūpāyasandassanatthaṃ saggapariyāpannāpi pageva itare sabbepi kāmā nāma bahvādīnavā aniccā addhuvā vipariṇāmadhammāti kāmānaṃ ādīnavo. ‘‘Hīnā gammā pothujjanikā anariyā anatthasaṃhitā’’ti tesaṃ okāro lāmakabhāvo. Sabbepi bhavā kilesānaṃ vatthubhūtāti tattha saṃkileso. Sabbaso saṃkilesavippamuttaṃ nibbānanti nekkhamme ānisaṃso ca kathetabboti ayamattho maggantīti ettha iti-saddena ādi-atthena dīpitoti veditabbaṃ.
渐次说法，谓应逐渐明说。何谓渐次？施与诸法之说。因施法起于在世之人皆难，且品行尊严为安立之道故始说。乐施质性者，持良德远离执著，因此能安立品行。品德纯洁，施者接受故，生亲近，得成善行。施法后说品德，谓「此以品德为基础，此为得生乐果」。以布施与品德具足之善行，为欲界四大王国获悉无量天福。为示「天界虽好，却執取染污，非圣道也」之义。后说天福，继而说道。随后说得道方法、入道之计，乃为指示通达之路。即使天福极高，诸余诸欲为多患之因，为彼所说欲之为害。谓下愚、通俗、不如圣者为俗世浊众。总结诸有皆属烦恼之所起，于此理应说生天之因及依止出世涅槃之道，是为此道义之根本。
Sukhānaṃ nidānanti diṭṭhadhammikānaṃ samparāyikānaṃ nibbānupasaṃhitānañcāti sabbesampi sukhānaṃ kāraṇaṃ. Yañhi kiñci loke bhogasukhaṃ nāma, taṃ sabbaṃ dānādhīnanti pākaṭoyamattho. Yaṃ pana jhānavipassanāmaggaphalanibbānappaṭisaṃyuttaṃ sukhaṃ, tassapi dānaṃ upanissayapaccayo hotiyeva . Sampattīnaṃ mūlanti yā imā loke padesarajjasirissariyasattaratanasamujjalacakkavattisampadāti evaṃpabhedā mānusikā sampattiyo, yā ca cātumahārājikādigatā dibbasampattiyo, yā vā panaññāpi sampattiyo , tāsaṃ sabbāsaṃ idaṃ mūlakāraṇaṃ. Bhogānanti bhuñjitabbaṭṭhena ‘‘bhogo’’ti laddhanāmānaṃ piyamanāpiyarūpādīnaṃ tannissayānaṃ vā upabhogasukhānaṃ patiṭṭhā niccalādhiṭṭhānatāya. Visamagatassāti byasanappattassa. Tāṇanti rakkhā, tato paripālanato. Leṇanti byasanehi paripātiyamānassa olīyanappadeso. Gatīti gantabbaṭṭhānaṃ. Parāyaṇanti paṭisaraṇaṃ. Avassayoti vinipatituṃ adento nissayo. Ārammaṇanti olubbhārammaṇaṃ.
幸福的根据是那些具足正见的世俗人道者，与涅槃相近的众生，一切幸福的缘起皆由此而生。世间所称为享受的快乐，全都依赖于财物，这是一目了然的事实。然而，与禅定观照之道、涅槃果相连的幸福，其生起、依止和促成，财物也同样是条件和缘分。这些世间财富的根本，即是诸如土地、区域、王城、贵族、宝物汇聚、天下统治之胜利等；这是人间财富的种类。还有包括四大王朝等诸天之财富，以及其他智慧等一切财富，皆以此为根本原因。所谓享受，是通过世间可乐可忧之物及其依缘而得到的享用和安乐的建立，属于无常的持著。无常者即因生灭而陷于倾覆。保护者是用以护持之物，护持者则是保护之因。防护者是在遭受灾难时用以维护之处。去者是应当往赴之处。归依者是求依止之所。发起者则是无碍堕落之时所依赖的基础。积因者是助长之因。
Ratanamayasīhāsanasadisanti sabbaratanamayasattaṅgamahāsīhāsanasadisaṃ. Evaṃ hissa mahagghaṃ hutvā sabbaso vinipatituṃ appadānaṭṭho dīpito hoti. Mahāpathavīsadisaṃ gatagataṭṭhāne patiṭṭhānassa labhāpanato. Yathā dubbalassa purisassa ālambanarajju uttiṭṭhato tiṭṭhato ca upatthambho, evaṃ dānaṃ sattānaṃ sampattibhave upapattiyā ṭhitiyā ca paccayoti āha ‘‘ālambanaṭṭhena ālambanarajjusadisa’’nti. Dukkhanittharaṇaṭṭhenāti duggatidukkhaṭṭhānanittharaṇaṭṭhena. Samassāsanaṭṭhenāti lobhamacchariyādipaṭisattupaddavato samassāsanaṭṭhena. Bhayaparittāṇaṭṭhenāti dāliddiyabhayato paripālanaṭṭhena. Maccheramalādīhīti maccheralobhadosamadaissāmicchādiṭṭhivicikicchādicittamalehi. Anupalittaṭṭhenāti anupakkiliṭṭhatāya. Tesanti maccheramalādīnaṃ. Tesaṃ eva durāsadaṭṭhena. Asantāsanaṭṭhenāti santāsahetuabhāvena. Yo hi dāyako dānapati, so sampatipi na kutoci santasati, pageva āyatiṃ. Balavantaṭṭhenāti mahābalavatāya. Dāyako hi dānapati sampati pakkhabalena balavā hoti, āyatiṃ pana kāyabalādīhipi. Abhimaṅgalasammataṭṭhenāti ‘‘vaḍḍhikāraṇa’’nti abhisammatabhāvena. Vipattibhavato sampattibhavūpanayanaṃ khemantabhūmisampāpanaṃ.
宝座如宝石制成的狮子座椅，象征举世珍宝制成的狮子形大王宝座。佛陀成就此伟大僧团后，处处皆得安住，光明照耀，将众生引向皈依。伟大的土地则象征在行脚之处得到的立足和安顿。犹如软弱者倚靠绳索而能起立行走，布施在众生的财富生起和立稳时亦如支持绳索，这就是人们称为依靠绳索的由来。苦的断除之处，即是从恶道和苦难处脱离。持戒集会之处，是对贪欲、嫉妒等障碍的对治场所。恐怖远离之处，是免除饥荒与恐惧而受保护的地方。恶鬼、偷盗、愚者及邪见妄念等诸恶沉淀即为污垢。无染者是不被污染者，这些是称为恶鬼等的。其苦难极深又称为难忍之地。非安息处是缺乏安心原因的地方。行施者及布施主有力者称为刚强。布施主就是布施所有者，具备势力，寿命亦能长久，身力等方面俱备。称为吉祥者，是带来增长因缘和安稳的善缘。因灾难而成财富的情况是一种幸运地步。
Idāni mahābodhicariyabhāvenapi dānaguṇaṃ dassetuṃ ‘‘dānaṃ nāmeta’’ntiādi vuttaṃ. Tattha attānaṃ niyyātentenāti etena ‘‘dānaphalaṃ sammadeva passantā mahāpurisā attano jīvitampi pariccajanti, tasmā ko nāma viññujātiko bāhire vatthusmiṃ pageva saṅgaṃ kareyyā’’ti ovādaṃ deti. Idāni yā lokiyā lokuttarā ca ukkaṃsagatā sampattiyo, tā sabbā dānatoyeva pavattantīti dassento ‘‘dānañhī’’tiādimāha. Tattha sakkamārabrahmasampattiyo attahitāya eva, cakkavattisampatti pana attahitāya parahitāya cāti dassetuṃ sā tāsaṃ parato cakkavattisampatti vuttā. Etā lokiyā, imā pana lokuttarāti dassetuṃ ‘‘sāvakapāramiñāṇa’’ntiādi vuttaṃ. Tāsupi ukkaṭṭhukkaṭṭhatarukkaṭṭhatamataṃ dassetuṃ kamena ñāṇattayaṃ vuttaṃ. Tesaṃ pana dānassa paccayabhāvo heṭṭhā vuttoyeva. Eteneva tassa brahmasampattiyāpi paccayabhāvo dīpitoti veditabbo.
现在，为显示大菩提行的德行，也说“这名为布施”等等。这里说“舍弃自己”指的是那些真正观察到施舍果报的伟人，为此他们甚至舍弃自己的生命，所以又诫勉道：“谁能不知外境，而只为它积聚呢？”现在诸世间及出世间的广大财富，皆出于施舍，因此称为“施舍者”。其中天神及梵天的财富是为利益自己而用，世王的财富则是为利益自己与他人共同享用的，这就是所说的天下王国财富。这是世间财富；而出世间财富则为证悟弟子的智慧等。为了分别展现这些不同境界，有“弟子究竟智慧”等教诲。为了分别显示它们的种类之极，智慧等智识法门被开示，对这些财富，施舍的因缘位居最上。应该由此了解，梵天的财富也依赖于施舍而增光。
Dānañca nāma dakkhiṇeyyesu hitajjhāsayena pūjanajjhāsayena vā attano santakassa paresaṃ pariccajanaṃ, tasmā dāyako purisapuggalo pare hanti, paresaṃ vā santakaṃ haratīti aṭṭhānametanti āha ‘‘dānaṃ dento sīlaṃ samādātuṃ sakkotī’’ti. Sīlālaṅkārasadiso alaṅkāro natthi sobhāvisesāvahattā sīlassa. Sīlapupphasadisaṃ pupphaṃ natthīti etthāpi eseva nayo. Sīlagandhasadiso gandho natthīti ettha ‘‘candanaṃ tagaraṃ vāpī’’tiādikā (dha. pa. 55) gāthā – ‘‘gandho isīnaṃ ciradikkhitānaṃ, kāyā cuto gacchati mālutenā’’tiādikā (jā. 2.17.55) jātakagāthāyo ca āharitvā vattabbā. Sīlañhi sattānaṃ ābharaṇañceva alaṅkāro ca gandhavilepanañca parassa dassanīyabhāvāvahañca. Tenāha ‘‘sīlālaṅkārena hī’’tiādi.
所谓布施，是以有益心或礼敬心，满足自己身心和关爱的他人，因此布施主是能够付出的人。他带给别人安稳，这就是八种境界的意义。说“能够施舍即能持戒”，是因为戒律是美的装饰，没有装饰，就没有显现其美丽。戒律如花朵般美好，但这里指出即使有花也不算真正装饰。戒律如香气，若无香气，不见其妙，故此从《法句经》《本生经》等诗句收集证据说明戒律的光彩。生者身行戒律犹如装饰品和香油涂抹，带来可欣赏之美，因此有“戒律为装饰”等言。
Ayaṃ saggo labbhatīti idaṃ majjhimehi āraddhaṃ sīlaṃ sandhāyāha. Tenevāha sakko devarājā –
“这即是得天福之地”，此为中部经集提示皈依正戒之重要。如此说后，萨咖天帝称赞道：
‘‘Hīnena brahmacariyena, khattiye upapajjati;
“粗劣的出家行，在武士阶层中出现；
Majjhimena ca devattaṃ, uttamena visujjhatī’’ti. (jā. 1.8.75);
中间者谓天为中，至上者谓净洁。
Iṭṭhoti sukho. Kantoti kamanīyo. Manāpoti manavaḍḍhanako. Taṃ pana tassa iṭṭhādibhāvaṃ dassetuṃ ‘‘niccamettha kīḷā’’tiādi vuttaṃ.
『欲』者为乐，『悦』者为可爱，『欢喜』者能增长喜悦。然而为显现其欲之本质，说“此间常存耍戏”等。
Dosoti aniccatādinā appassādādinā ca dūsitabhāvo, yato te viññūnaṃ cittaṃ nārādhenti. Atha vā ādīnaṃ vāti pavattatīti ādīnavo, paramakapaṇatā. Tathā ca kāmā yathātathaṃ paccavekkhantānaṃ paccupatiṭṭhanti. Lāmakabhāvoti aseṭṭhehi sevitabbo, seṭṭhehi na sevitabbo nihīnabhāvo. Saṃkilissananti vibādhakatā upatāpakatā ca.
嗔恨等由于无常及不满足等令心不安，故为污染。此等心由聪明者不欢喜。又或因烦恼起，即谓烦恼为极大恶。对如是无常苦诸欲辩察因缘者而立之。偏于恶者应结交善者，不可与恶人交。纠缠谓执著、扰乱之义。
Nekkhammeānisaṃsanti ettha ‘‘yattakā kāmesu ādīnavā, tappaṭipakkhato tattakā nekkhamme ānisaṃsā. Apica nekkhammaṃ nāmetaṃ asambādhaṃ asaṃkiliṭṭhaṃ, nikkhantaṃ kāmehi, nikkhantaṃ kāmasaññāya, nikkhantaṃ kāmavitakkehi, nikkhantaṃ kāmapariḷāhehi, nikkhantaṃ byāpādasaññāyā’’tiādinā nayena nekkhamme ānisaṃse pakāsesi. Pabbajjāyaṃ jhānādīsu ca guṇe vibhāvesi vaṇṇesi. Kallacittanti kammaniyacittaṃ heṭṭhā pavattitadesanāya assaddhiyādīnaṃ cittadosānaṃ vigatattā upari desanāya bhājanabhāvūpagamena kammakkhamacittaṃ. Aṭṭhakathāyaṃ pana yasmā assaddhiyādayo cittassa rogabhūtā, tadā te vigatā, tasmā āha ‘‘arogacitta’’nti. Diṭṭhimānādikilesavigamena muducittaṃ. Kāmacchandādivigamena vinīvaraṇacittaṃ. Sammāpaṭipattiyaṃ uḷārapītipāmojjayogena udaggacittaṃ. Tattha saddhāsampattiyā pasannacittaṃ. Yadā bhagavā aññāsīti sambandho. Atha vā kallacittanti kāmacchandavigamena arogacittaṃ. Muducittanti byāpādavigamena mettāvasena akaṭhinacittaṃ. Vinīvaraṇacittanti uddhaccakukkuccavigamena avikkhepato tena apihitacittaṃ. Udaggacittanti thinamiddhavigamena sampaggahitavasena alīnacittaṃ. Pasannacittanti vicikicchāvigamena sammāpaṭipattiyaṃ adhimuttacittanti evamettha sesapadānaṃ attho veditabbo.
出家缘起说此处为“何因诸欲为烦恼，故舍离，诸欲知见消除，诸欲想念断除，诸欲思维灭绝，诸欲热恼废绝，诸余忧虑想亦断除”。出家与禅定等功德次第开示。恶心谓贪、瞋、痴心法，于初降伏后乃能逐步开显，如此因机善导，令生善心。注疏说，由于不信及诸烦恼心之病故，故称“无病心”。有信心及断恶习称“净心”。何谓“愚心”？谓有疑惑等烦恼。何谓“断欲心”？谓由断欲产生不染心。何谓“善心”？谓由慈悲等起无难心。何谓“净心”？谓由断忧等心定无散心。何谓“喜心”？谓正行中，以欢喜心引导。何谓“清净心”？谓信力所成明净调柔之心。若谓佛教别者，盖强调断疑等心智，全此段末显其确切涵义。
Seyyathāpītiādinā upamāvasena sīhassa kilesappahānaṃ ariyamagguppādanañca dasseti. Apagatakāḷakanti vigatakāḷakaṃ. Sammadevāti suṭṭhudeva. Rajananti nīlapītalohitādiraṅgajātaṃ. Paṭiggaṇheyyāti gaṇheyya, pabhassaraṃ bhaveyya. Tasmiṃyeva āsaneti tassaṃyeva nisajjāyaṃ. Etenassa lahuvipassakatā tikkhapaññatā sukhappaṭipadakhippābhiññatā ca dassitā hoti. Virajanti apāyagamanīyarāgarajādīnaṃ vigamena virajaṃ. Anavasesadiṭṭhivicikicchāmalāpagamena vītamalaṃ. Paṭhamamaggavajjhakilesarajābhāvena vā virajaṃ. Pañcavidhadussīlyamalavigamena vītamalaṃ. Tassa uppattiākāradassanatthanti kasmā vuttaṃ? Nanu maggañāṇaṃ asaṅkhatadhammārammaṇanti codanaṃ sandhāyāha ‘‘tañhī’’tiādi. Tattha paṭivijjhantanti asammohappaṭivedhavasena paṭivijjhantaṃ. Tenāha ‘‘kiccavasenā’’ti. Tatridaṃ upamāsaṃsandanaṃ – vatthaṃ viya cittaṃ, vatthassa āgantukamalehi kiliṭṭhabhāvo viya cittassa rāgādimalehi saṃkiliṭṭhabhāvo, dhovanasilātalaṃ viya anupubbīkathā, udakaṃ viya saddhā, udakena temetvā ūsagomayachārikakhārehi kāḷake sammadditvā vatthassa dhovanappayogo viya saddhāsinehena temetvā temetvā satisamādhipaññāhi dose sithile katvā sutādividhinā cittassa sodhane vīriyārambho. Tena payogena vatthe kāḷakāpagamo viya vīriyārambhena kilesavikkhambhanaṃ, raṅgajātaṃ viya ariyamaggo, tena suddhavatthassa pabhassarabhāvo viya vikkhambhitakilesassa cittassa maggena pariyodapananti.
如『譬喻』等喻示狮子断贪欲及圣道根基。谓无烦恼者为无秽者，谓正觉者为安稳之印。时色谓蓝、青、赤等色。以确认为明心。示其入定处所与坐地。以此表微密智慧、能迅速指示正道、能够实际证悟。谓因断诸贪瞋等如入地狱恶趣故而净。以断恶趣见疑妄念故而净。以行正道，依顺欢喜调伏心故而清净。以此五恶行断故得清净。问缘何称谓道知？设若道知为无数法认识，则为诘问。谓依不迷开悟而内证故称“必要”。又喻心为布，五染如布附之。以水代表信，以水浸湿布，逐渐洗净之喻喻示信念、心念、禅定与智慧等共同修习除染。以此修行为道，断除污染，犹如圣道照亮污秽之心。
‘‘Diṭṭhadhammo’’ti vatvā dassanaṃ nāma ñāṇadassanato aññampi atthīti tannivattanatthaṃ ‘‘pattadhammo’’ti vuttaṃ. Patti nāma ñāṇasampattito aññāpi vijjatīti tato visesanatthaṃ ‘‘viditadhammo’’ti vuttaṃ. Sā panesā viditadhammatā dhammesu ekadesenapi hotīti nippadesato viditabhāvaṃ dassetuṃ. ‘‘Pariyogāḷhadhammo’’ti vuttaṃ. Tenassa saccābhisambodhaṃyeva dīpeti. Maggañāṇañhi ekābhisamayavasena pariññādikiccaṃ sādhentaṃ nippadesena catusaccadhammaṃ samantato ogāḷhaṃ nāma hoti. Tenāha ‘‘diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo’’ti. Tiṇṇā vicikicchāti sappaṭibhayakantārasadisā soḷasavatthukā aṭṭhavatthukā ca tiṇṇā nittiṇṇā vicikicchā. Vigatā kathaṃkathāti pavattiādīsu ‘‘evaṃ nu kho, na nu kho’’ti evaṃ pavattikā vigatā samucchinnā kathaṃkathā. Sārajjakarānaṃ pāpadhammānaṃ pahīnattā tappaṭipakkhesu sīlādiguṇesu patiṭṭhitattā vesārajjaṃ visāradabhāvaṃ veyyattiyaṃ patto. Attanā eva paccakkhato diṭṭhattā na paraṃ pacceti, na cassa paro paccetabbo atthīti aparappaccayo.
所谓『现法』，指证知所说，除有别义，故称为『当法』。所谓『得』，谓由知得，且有所别，故称『了法』。此乃示现法之通达一义，别名为了解，显现现法本质。所谓『周遍相』，表显彻底觉悟真理。对于觉悟路径之一支为彻底知晓，即四圣谛如渗透周遍。云“谓所见四谛是现法”。所谓断烦恼，除疑怖覆苦包括十六及十八年等除尽无余，及消除议论纷纭。谓恶法灭除，正行建立，久住圣戒及诸德。此为清净、明利且转利的修行。自见所见为真，无他可见，也无他应见，称为无外缘。
Uddisitvā katanti attānaṃ uddisitvā māraṇavasena kataṃ nibbattitaṃ maṃsaṃ. Paṭiccakammanti ettha kamma-saddo kammasādhano atītakāliko cāti āha ‘‘attānaṃ paṭiccakata’’nti. Nimittakammassetaṃ adhivacanaṃ ‘‘paṭicca kammaṃ phusatī’’tiādīsu (jā. 1.4.75) viya. Nimittakammassāti nimittabhāvena laddhabbakammassa. Karaṇavasena paṭiccakammaṃ ettha atthīti maṃsaṃ paṭiccakammaṃ yathā buddhi buddhaṃ. Taṃ etassa atthīti buddho. Sesamettha uttānameva.
解释时说到，通过意识自身而动，像受死火焰焚身那样所导致的肉身的变化。所谓“借此因缘而起”，此处‘业’一词即指作为业的功能和作用，且是过去的行为，因此称为“依我而作”。这种依我所作的业，就如同在因的意义上属于导因之业，如《起经》(jā. 1.4.75)所言“业催逼”，依因的业就是通过因的方式得到的业。作为因的业，按其原理，施业者以意识为媒介施行，此处的依因业即指肉身依于此业而成，如同佛智所示的佛。这就是此处本意，说的是佛。全文仅此一处为标题。
Sīhasuttavaṇṇanā niṭṭhitā. · 狮子经注释完毕。
3-4. Assājānīyasuttādivaṇṇanā3-4. 良马经等注释
§13-14
13-14. Tatiye sāṭheyyānīti saṭhattāni. Sesapadesupi eseva nayo. Tāni panassa sāṭheyyādīni kāyacittujukatāpaṭipakkhabhūtā lobhasahagatacittuppādassa pavattiākāravisesā. Tattha yassa kismiñcideva ṭhāne ṭhātukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā tatheva sappaṭibhayaṭṭhāneva ṭhassāmīti na hoti, vañcanādhippāyabhāvato ṭhātukāmaṭṭhāneyeva nikhātatthambho viya cattāro pāde niccāletvā tiṭṭhati, ayaṃ saṭho nāma, imassa sāṭheyyassa pākaṭakaraṇaṃ. Tathā yassa kismiñcideva ṭhāne nivattitvā khandhagataṃ pātetukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā tatheva pātessāmīti na hoti, pātetukāmaṭṭhāneyeva nivattitvā pāteti, ayaṃ kūṭo nāma. Yassa kālena vāmato, kālena dakkhiṇato, kālena ujumaggeneva ca gantukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā tatheva evaṃ karissāmīti na hoti, yadicchakaṃ gantukāmaṭṭhāneyeva kālena vāmato, kālena dakkhiṇato, kālena ujumaggaṃ gacchati, tathā leṇḍaṃ vā passāvaṃ vā vissajjetukāmassa idaṃ ṭhānaṃ susammaṭṭhaṃ ākiṇṇamanussaṃ ramaṇīyaṃ. Imasmiṃ ṭhāne evarūpaṃ kātuṃ na yuttaṃ, purato gantvā paṭicchannaṭṭhāne karissāmīti na hoti, tattheva karoti, ayaṃ jimho nāma. Yassa pana kismiñci ṭhāne maggā ukkamma nivattitvā paṭimaggaṃ ārohitukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā tattheva evaṃ karissāmīti na hoti, paṭimaggaṃ ārohitukāmaṭṭhāneyeva maggā ukkamma nivattitvā paṭimaggaṃ ārohati, ayaṃ vaṅko nāma. Iti imaṃ catubbidhampi kiriyaṃ sandhāyetaṃ vuttaṃ ‘‘yāni kho panassa tāni sāṭheyyāni…pe… āvikattā hotī’’ti. Catutthe natthi vattabbaṃ.
第十三至十四节。关于诈欺者的定义为数目很多的诈欺者。在其它词语中也有相同的用法。这些均指涉及身、心、语之欺瞒行为，是由贪欲激起的心的生起，具备发生的具体状态。譬如某处因立场而有立足之愿时，人们对该位置充满明显的恐惧，但若其先行到达那里，便不会在同一地点停驻，因为存在欺骗的意念，便像地下陷石柱四足不动一样立住，这就是所谓的诈欺，此为此诈欺行为形成的显现。或者说某处因想要退回沉入某种杂染之物而产生站立之愿时，人们对位置充满明显恐惧，但其先行至此并不会依旧停留，而是为了沉溺退回而停滞在前面，此类即名为伪饰。又如某处有时希图向左，有时向右，有时向正直之路行进的人，对此等位置有非常的恐惧，但先行至该位置后虽然不愿在那里施作相应行为，却仍旧会在隐蔽处施行，这种行为称为迟疑。再如某处有人行进合道之路而又希图折返时，对此位置人们非常畏惧，然先行到达那里并不愿意在那里行进，反而是在隐蔽之处折返行进，谓之斜歪。以上四种行为，即诈欺、伪饰、迟疑、斜歪，皆为不同的行为形态，且经说“那些本就是诈欺者……必然展现”如是之法，第四种形态之外无其他。
Assājānīyasuttādivaṇṇanā niṭṭhitā. · 《良马经》等注释终。
5-8. Malasuttādivaṇṇanā五至八、《垢经》等注释
§15-18
15-18. Pañcame (dha. pa. aṭṭha. 2.241) yā kāci pariyatti vā sippaṃ vā yasmā asajjhāyantassa ananuyuñjantassa vinassati, nirantaraṃ vā na upaṭṭhāti, tasmā ‘‘asajjhāyamalā mantā’’ti vuttaṃ. Yasmā pana gharāvāsaṃ vasantassa uṭṭhāyuṭṭhāya jiṇṇappaṭisaṅkharaṇādīni akarontassa gharaṃ nāma vinassati, tasmā ‘‘anuṭṭhānamalā gharā’’ti vuttaṃ. Yasmā gihissa vā pabbajitassa vā kosajjavasena sarīrappajagganaṃ vā parikkhārappaṭijagganaṃ vā akarontassa kāyo dubbaṇṇo hoti, tasmā ‘‘malaṃ vaṇṇassa kosajja’’nti vuttaṃ. Yasmā pana gāvo rakkhantassa pamādavasena niddāyantassa vā kīḷantassa vā tā gāvo atitthapakkhandanādīhi vā vāḷamigacorādiupaddavena vā paresaṃ sālikkhettādīni otaritvā khādanavasena vā vināsamāpajjanti, sayampi daṇḍaṃ vā paribhāsaṃ vā pāpuṇāti, pabbajitaṃ vā pana chadvārādīni arakkhantaṃ pamādavasena kilesā otaritvā sāsanā cāventi, tasmā ‘‘pamādo rakkhato mala’’nti vuttaṃ. So hissa vināsāvahena malaṭṭhāniyattā malaṃ.
第十五至十八节。第五，关于任何论说或技艺，因不耐烦且不善于努力学习而废弃，或经常不支持，因之而损坏，故称为“不耐烦者肮脏者”。又对经常住宿家中者而言，因不及时整理陈旧器物，或不善于整理，致使屋宅毁坏，故曰“宅舍污秽者”。同样，对于家居者或出家者，若不护持身器如卧具、衣物等，致使身体昏暗瘦削，称为“宅舍污秽者”。再者，若牛群因护持者疏忽懈怠，昼夜沉睡或嬉戏，或被敌害之动物如豺狼、野猪等骚扰，或因草地破坏、饲料失效而发生破坏，乃至遭受罚责诋毁，若出家者不能防护六门等，致使染污入侵法界，亦属“不谨慎者护持时的污秽”。故有云“疏怠者护持必致污秽”，即是因其生灭恶事导致污秽事态维持。
Duccaritanti aticāro. Aticāriniñhi itthiṃ sāmikopi gehā nīharati, mātāpitūnaṃ santikaṃ gatampi ‘‘tvaṃ kulassa aṅgārabhūtā, akkhīhipi na daṭṭhabbā’’ti taṃ mātāpitaropi nīharanti, sā anāthā vicarantī mahādukkhaṃ pāpuṇāti. Tenassā duccaritaṃ ‘‘mala’’nti vuttaṃ. Dadatoti dāyakassa. Yassa hi khettakasanakāle ‘‘imasmiṃ khette sampanne salākabhattādīni dassāmī’’ti cintetvāpi nipphanne sasse maccheraṃ uppajjitvā cāgacittaṃ nivāreti, so maccheravasena cāgacitte aviruhante manussasampatti, dibbasampatti, nibbānasampattīti tisso sampattiyo na labhati. Tena vuttaṃ ‘‘maccheraṃ dadato mala’’nti. Aññesupi evarūpesu eseva nayo. Pāpakā dhammāti akusalā dhammā. Te pana idhaloke paraloke ca malameva. Tatoti heṭṭhā vuttamalato. Malataranti atirekamalaṃ. Chaṭṭhādīni uttānatthāneva.
所谓不善行，谓不正当的行为。以不正当行为的女人，甚至主人公也会厌弃她，亲近父母时父母会说“你成了家族的灰烬，眼睛都不可见”，父母因这而摒弃她，她便如孑遗般在世间流离，遭遇极大苦难。此不善行即称为“污秽”。所谓施予者，即赠予者。譬如农人怀念“此地良田贤粮必现”，心意恭敬，不放弃施舍，即使庄稼坏了也生起布施心，此人因布施心如鱼归水般无碍，因而得人间财富、天界财富及涅槃的三重财富，此种夏施称为“以鱼赠予之污秽”。其他情况也是此理。所谓恶法即不善法，这些污秽法在此世及来世皆为污秽之法。此语下文即“污秽”的深广意义。因“污秽”意谓过度的污秽，相关例证均在后文中。
Malasuttādivaṇṇanā niṭṭhitā. · 《垢经》等注释终。
9. Pahārādasuttavaṇṇanā九、《巴哈拉达经》注释
§19
19. Navame (udā. aṭṭha. 45; sārattha. ṭī. cūḷavagga 3.384) asurāti devā viya na suranti na kīḷanti na virocantīti asurā. Surā nāma devā, tesaṃ paṭipakkhāti vā asurā, vepacittipahārādādayo . Tesaṃ bhavanaṃ sinerussa heṭṭhābhāge. Te tattha pavisantā nikkhamantā sinerupāde maṇḍapādīni nimminitvā kīḷantā abhiramanti. Sā tattha tesaṃ abhirati. Ime guṇe disvāti āha ‘‘ye disvā disvā asurā mahāsamudde abhiramantī’’ti.
第十九节。所谓阿修罗并非如天神一样欢愉、不玩耍、不光明。天神即是天人，相对而言阿修罗乃是与其对立者，常怀恐惧愤怒等烦恼住于地狱之下。阿修罗进入其中，筑造华丽的宫殿，嬉戏游乐，极为欢悦。此处“阿修罗”所示之义，是指那些看到这等功德而生极大欢喜者，譬如说“一见又见阿修罗，在广大海中欢喜”。
Yasmā lokiyā jambudīpo, himavā tattha patiṭṭhitasamuddadahapabbatā tappabhavā nadiyoti etesu yaṃ yaṃ na manussagocaraṃ, tattha sayaṃ sammūḷhā aññepi sammohayanti, tasmā tattha sammohavidhamanatthaṃ ‘‘ayaṃ tāva jambudīpo’’tiādi āraddhaṃ. Dasasahassayojanaparimāṇo āyāmato vitthārato cāti adhippāyo. Tenāha ‘‘tatthā’’tiādi. Udakena ajjhotthaṭo tadupabhogisattānaṃ puññakkhayena. Sundaradassanaṃ kūṭanti sudassanakūṭaṃ, yaṃ loke ‘‘hemakūṭa’’nti vuccati. Mūlagandho kālānusāriyādi. Sāragandho candanādi. Pheggugandho salalādi. Tacagandho lavaṅgādi. Papaṭikāgandho kapitthādi. Rasagandho sajjulasādi. Pattagandho tamālahiriverādi. Pupphagandho nāgakusumādi. Phalagandho jātiphalādi. Gandhagandho sabbesaṃ gandhānaṃ gandho. ‘‘Sabbāni puthulato paññāsa yojanāni, āyāmato pana ubbedhato viya dviyojanasatānevā’’ti vadanti.
因为世间上的南瞻部洲，乃至喜马拉雅山中都立有广大海洋和多山，且此地大多非人所居之处，诸多地方盛产猛兽，互相驱逐惑乱，因此为了破除混乱而定名为“这正是南瞻部洲”等。其长度宽度广大至万余由旬，因此称作“广大”。据说这里水清可不用锅覆，水以天界众生的善行福报而具清净。如“美妙景观之丘”，又称“美丽之丘”，俗称“金山”。这里有各种根香、果香、花香等多种芬芳，诸如檀香、乳香、薄荷香、丁香香、卡哩香、豆蔻香、甘露香、苦蔗花香、栀子花香、菩提果香等，无数香气聚集一起，显示无边无际的广大和深长。
Manoharasilātalānīti ratanamayattā manuññasopānasilātalāni. Supaṭiyattānīti tadupabhogisattānaṃ sādhāraṇakammunāva suṭṭhu paṭiyattāni susaṇṭhitāni honti. Macchakacchapādīni udakaṃ malaṃ karonti, tadabhāvato phalikasadisanimmalodakāni. Tiriyato dīghaṃ uggatakūṭanti ‘‘tiracchānapabbata’’nti āha. Purimāni nāmagottānīti ettha nadī ninnagātiādikaṃ gottaṃ, gaṅgā yamunātiādikaṃ nāmaṃ.
「美丽透明者」者，因其如宝石般晶莹剔透而名。所谓的「人间阶梯透明者」，指的是依常见世俗的因缘而生的透明者。又谓「易碎者」，是指受用者以平常功业而得，适当而稳固地存在。诸如鱼、龟等，因其所处水域污浊，故水非清净，非果类一般的清净水。外观上形似高耸之峰，故名『斜遮山』。至于古时名姓者，此处指河流如宁纳加、恒河、扬纳等名号。
Savamānāti sandamānā. Pūrattanti puṇṇabhāvo. Masāragallaṃ ‘‘cittaphalika’’ntipi vadanti. Mahataṃ bhūtānanti mahantānaṃ sattānaṃ. Timī timiṅgalā timitimiṅgalāti tisso macchajātiyo. Timiṃ gilanasamatthā timiṅgalā. Timiñca timiṅgalañca gilanasamatthā timitimiṅgalāti vadanti.
「相聚者」者，谓四众等相聚一处。「满盈」者，谓圆满之状。所谓马萨拉迦罗，是指「心果」，即心上的结实果实。「广大之有情」者，谓广大众生之意。提及三重鱼类名称，分别为「提米」、「提明迦拉」、「提米提明迦」，意指三种鱼的类型。提米与提明迦拉二名，谓皆善于治病效果的鱼类，又称三重鱼类。
Mamasāvakāti sotāpannādike ariyapuggale sandhāya vadati. Na saṃvasatīti uposathakammādivasena saṃvāsaṃ na karoti. Ukkhipatīti apaneti. Vimuttirasoti kilesehi vimuccanaraso. Sabbā hi sāsanasampatti yāvadeva anupādāya āsavehi cittassa vimuttiatthā.
「我弟子」者，特指初果以上的圣人。谓其名为聖者类属。所谓不共处者，是指不以比库沙弥等正式修行日为限，而不与人在同一居处。「收取」意为掠夺或夺取之义。「解脱味」者，是指由烦恼获释脱之甘露滋味。确实，教法之成就，就是使心不依赖于染污烦恼，得以解脱净离。
Ratanānīti ratijananaṭṭhena ratanāni. Satipaṭṭhānādayo hi bhāviyamānā pubbabhāgepi anappakaṃ pītipāmojjaṃ nibbattenti, pageva aparabhāge. Vuttañhetaṃ –
「宝石」者，以宝石之生成为名。念处等修习法，虽于前半部分时未能圆满生起喜乐欢喜，但于后半部分则逐渐显现。经典中所说实例如下：
‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;
「无论何处称觉，五蕴生起与灭；
Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374) –
所生喜乐欢喜，认知此即不死。」（《法句经》374偈）
Lokiyaratananibbattaṃ pana pītipāmojjaṃ na tassa kalabhāgampi agghati. Apica –
世间珍宝所带来的欢喜快乐，即使片刻也不会减少。
‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;
又如云说：「根本上大宝难得见，超越难见为至宝，安稳不动如无波，宝物因此被称誉」。
Anomasattaparibhogaṃ, ratananti pavuccati’’. (dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 50);
（引自《长部·犍度那经释》第二卷第三十三节、《相应部释》第三卷第五章第二百二十三节、《大品法句经释》第六卷第三节、《增支部释》第一卷第二百二十六节、《大毗婆沙论释》第五十页）
Yadi ca cittīkatādibhāvena ratanaṃ nāma hoti, satipaṭṭhānādīnaṃyeva bhūtato ratanabhāvo. Bodhipakkhiyadhammānañhi so ānubhāvo, yaṃ sāvakā sāvakapāramiñāṇaṃ, paccekabuddhā paccekabodhiñāṇaṃ, sammāsambuddhā sammāsambodhiṃ adhigacchanti āsannakāraṇattā. Āsannakāraṇañhi dānādiupanissayoti evaṃ ratijananaṭṭhena cittīkatādiatthena ca ratanabhāvo bodhipakkhiyadhammānaṃ sātisayo. Tena vuttaṃ ‘‘tatrimāni ratanāni, seyyathidaṃ. Cattāro satipaṭṭhānā’’tiādi.
若说宝物是根本珍宝等，即依其本性，实为正念观等诸法本身即是宝的性质。因为菩提分支法的现行体验，乃为比库们依其比库果证得之智慧、独觉者证得之觉智、正觉者证得之正觉的临近缘起。临近缘起即是布施等缘起。由此可知，宝物由于宝的缘起与根本珍宝等含义，实为菩提分支法的本质。经中说：“有三宝，如此故，四念处”等语即指此义。
Tattha ārammaṇe okkantitvā upaṭṭhānaṭṭhena upaṭṭhānaṃ, satiyeva upaṭṭhānanti satipaṭṭhānaṃ. Ārammaṇassa pana kāyādivasena catubbidhattā vuttaṃ ‘‘cattāro satipaṭṭhānā’’ti. Tathā hi kāyavedanācittadhammesu subhasukhaniccaattasaññānaṃ pahānato asubhadukkhāniccānattabhāvaggahaṇato ca nesaṃ kāyānupassanādibhāvo vibhatto.
其中由缘起所入，及由所依而得的持续，即所依之正念，称为念处。缘起以身等为四种，故说“有四念处”。确实对于身、受、心、法四法中的正、苦、无常、无我的明显不善，即由其观察身法等无常烦恼苦之生灭，分别成为身观等不同念处之表现。
Sammā padahanti etena, sayaṃ vā sammā padahati, pasatthaṃ sundaraṃ vā padahantīti sammappadhānaṃ, puggalassa vā sammadeva padhānabhāvakaraṇato sammappadhānaṃ vīriyassetaṃ adhivacanaṃ. Tampi anuppannuppannānaṃ akusalānaṃ anuppādanappahānavasena anuppannuppannānaṃ kusalānaṃ dhammānaṃ uppādanaṭṭhāpanavasena ca catukiccasādhakattā vuttaṃ ‘‘cattāro sammappadhānā’’ti.
正勤精进，即是自自正勤，或为他正勤，或为美好用功，意即正勤的意涵。于个人而言，正勤即实由具足正勤的因缘而生起的努力。又说：“有四正勤”，指并以断除未生及已生的不善法为前行，及令未生及已生的善法生起与住持，为实践四种功课的重要因素。
Ijjhatīti iddhi, samijjhati nipphajjatīti attho. Ijjhanti vā tāya sattā iddhā vuddhā ukkaṃsagatā hontīti iddhi. Iti paṭhamena atthena iddhi eva pādoti iddhipādo, iddhikoṭṭhāsoti attho. Dutiyena atthena iddhiyā pādo patiṭṭhā adhigamupāyoti iddhipādo. Tena hi uparūparivisesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti. Svāyaṃ iddhipādo yasmā chandādike cattāro adhipatidhamme dhure jeṭṭhake katvā nibbattīyati, tasmā vuttaṃ ‘‘cattāro iddhipādā’’ti.
『力』之意即是所谓超凡的神通力；『力显现』即为这种力的显现或展现。因为众生借此力量而增长，如同被超越的、被提升的状态，因此称之为『力』。以此初义，力即是基础，这基础的力即称为『力支』，而『力量底座』之意亦由此而来。第二义则是指力量的依托、立足与达成之法。由此可知，拥有种种差别特异的力量，便能识别和获得（神通）。由此自身的力支，因具足四种以意乐为首的主要法门，且倍于他法，故有闻说『四种力量支』的说法。
Pañcindriyānīti saddhādīni pañca indriyāni. Tattha assaddhiyaṃ abhibhavitvā adhimokkhalakkhaṇe indaṭṭhaṃ kāretīti saddhindriyaṃ. Kosajjaṃ abhibhavitvā paggahalakkhaṇe, pamādaṃ abhibhavitvā upaṭṭhānalakkhaṇe, vikkhepaṃ abhibhavitvā avikkhepalakkhaṇe, aññāṇaṃ abhibhavitvā dassanalakkhaṇe indaṭṭhaṃ kāretīti paññindriyaṃ.
『五根』是指以信心为首的五种根本：其中以信心为基础，生起断尽一切烦恼之力，则称为信根。以精进为根基，生起把握一切法之力，则名为精进根。以忧念（正念）为根基，生起守护护持之力，则称念根。以定力为根基，生起不散乱状态之力，则定根。以慧为根基，生起了知诸法之力，则慧根。
Tāniyeva assaddhiyādīhi anabhibhavanīyato akampiyaṭṭhena sampayuttadhammesu thirabhāvena ca balāni veditabbāni.
唯有这些根本力量不被破坏，且安稳地不动摇，行为一致坚定，才能称为真正的力量。
Satta bojjhaṅgāti bodhiyā, bodhissa vā aṅgāti bojjhaṅgā. Yā hi esā dhammasāmaggī yāya lokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhati, kilesaniddāya vuṭṭhahati, cattāri ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti ‘‘bodhī’’ti vuccati. Tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgātipi bojjhaṅgā jhānaṅgamaggaṅgādayo viya. Yopesa vuttappakārāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako ‘‘bodhī’’ti vuccati. Tassa bodhissa aṅgātipi bojjhaṅgā senaṅgarathaṅgādayo viya. Tenāhu porāṇā ‘‘bujjhanakassa puggalassa aṅgāti bojjhaṅgā’’ti (vibha. aṭṭha. 466; saṃ. ni. aṭṭha. 3.5.182; paṭi. ma. aṭṭha. 2.2.17). ‘‘Bodhāya saṃvattantīti bojjhaṅgā’’tiādinā (paṭi. ma. 2.17) nayenapi bojjhaṅgattho veditabbo.
七觉支即是觉者觉悟的七种助缘：觉的诸项支状。因为这一法之齐聚，为通达出世道作准备时，能断绝烦恼诸波折、断除执着痴见，具足念、正知等法而产生欢喜、安宁、定、舍故，圣弟子因具此法的齐聚而觉。因烦恼消灭，明了四圣谛，或证得涅槃，此即称为『觉』。觉的诸支，即觉支，正如禅那支、道支等。依其用便称为觉。觉的支状比喻为军中兵车之辕。古者有言『觉者的支状即为觉支』。所谓觉即是由觉支所组成的法集。
Ariyoaṭṭhaṅgiko maggoti taṃtaṃmaggavajjhehi kilesehi ārakattā, ariyabhāvakarattā, ariyaphalappaṭilābhakarattā ca ariyo. Sammādiṭṭhiādīni aṭṭhaṅgāni assa atthi, aṭṭha aṅgāniyeva vā aṭṭhaṅgiko. Mārento kilese gacchati nibbānatthikehi vā maggīyati, sayaṃ vā nibbānaṃ maggatīti maggoti evametesaṃ satipaṭṭhānādīnaṃ atthavibhāgo veditabbo.
所谓圣八支道者，即八正道，借此斩断烦恼、成就圣果而为圣道。八正道之中，即有八法为其组成部分，如八支道本身。魔者背离烦恼，或为求灭尽之道者，自行成就涅槃，此便是所谓之道，亦是如是念处诸门等法之种种分类、细分都应识别为此。
Sotāpannoti maggasaṅkhātaṃ sotaṃ āpajjitvā pāpuṇitvā ṭhito, sotāpattiphalaṭṭhoti attho. Sotāpattiphalasacchikiriyāya paṭipannoti sotāpattiphalassa attapaccakkhakaraṇāya paṭipajjamāno paṭhamamaggaṭṭho, yo aṭṭhamakotipi vuccati. Sakadāgāmīti sakideva imaṃ lokaṃ paṭisandhiggahaṇavasena āgamanasīlo dutiyaphalaṭṭho. Anāgāmīti paṭisandhiggahaṇavasena kāmalokaṃ anāgamanasīlo tatiyaphalaṭṭho. Yo pana saddhānusārī dhammānusārī ekabījītievamādiko ariyapuggalavibhāgo, so etesaṃyeva pabhedoti. Sesaṃ vuttanayasadisameva.
『入流者』指的是已进入圣道、确证流果者。即已证得入流果，坚立不退转，即是入流者果之义。因证得入流果而依觉法修行者，即称第一果乘，此又谓之第一道种。有时称作『只一次更生者』，意谓仅此一次生死轮回后即可断尽轮回，谓第二果乘。所谓『不再来者』，指断除对欲界之再来，称第三果乘。持于信法并依止法修行者则此为修行圣者之区分，此区分亦如其明显所言。所有都与前述诠释相应。
Pahārādasuttavaṇṇanā niṭṭhitā. · 《巴哈拉达经》注释终。
10. Uposathasuttavaṇṇanā十、《伍波萨他经》注释
§20
20. Dasame tadahuposatheti (udā. aṭṭha. 45; sārattha. ṭī. cūḷavagga 3.383) tasmiṃ uposathadivasabhūte ahani. Uposathakaraṇatthāyāti ovādapātimokkhaṃ uddisituṃ. Uddhastaṃ aruṇanti aruṇuggamanaṃ. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhanti thero bhagavantaṃ pātimokkhuddesaṃ yāci. Tasmiṃ kāle ‘‘na, bhikkhave, anuposathe uposatho kātabbo’’ti (mahāva. 136) sikkhāpadassa apaññattattā. Kasmā pana bhagavā tiyāmarattiṃ vītināmesi ? Tato paṭṭhāya ovādapātimokkhaṃ anuddisitukāmo tassa vatthuṃ pākaṭaṃ kātuṃ. Addasāti kathaṃ addasa? Attano cetopariyañāṇena tassaṃ parisati bhikkhūnaṃ cittāni parijānanto tassa dussīlassa cittaṃ passi. Yasmā pana citte diṭṭhe taṃsamaṅgīpuggalo diṭṭho nāma hoti, tasmā ‘‘addasā kho āyasmā mahāmoggallānotaṃ puggalaṃ dussīla’’ntiādi vuttaṃ. Yatheva hi anāgate sattasu divasesu pavattaṃ paresaṃ cittaṃ cetopariyañāṇalābhī jānāti, evaṃ atītepīti. Majjhe bhikkhusaṅghassa nisinnanti saṅghapariyāpanno viya bhikkhusaṅghassa anto nisinnaṃ. Diṭṭhosīti ayaṃ na pakatattoti bhagavatā diṭṭho asi. Yasmā ca evaṃ diṭṭho, tasmā natthi te tava bhikkhūhi saddhiṃ ekakammādisaṃvāso. Yasmā pana so saṃvāso tava natthi, tasmā uṭṭhehi, āvusoti evamettha padayojanā veditabbā.
第二十条：第十次伍波萨他法会（引自《优陀那》八章第45节；简要义理见《小部论》卷三第383节）说的是，在伍波萨他法会发生的那一天。伍波萨他之所以设立，是为了宣说戒律告诫。所谓“宣说”指的是召集揭示戒律。宣说仪式刚开始时，日出东方之际即为起始。圣尊啊，请您为比库们宣说戒律吧！长老们为此向世尊请求宣说戒律。那时世尊说：“比库们，非伍波萨日不得行伍波萨法。”这是戒律规则尚未完备的缘故。那么世尊为何消除三次不悦呢？由此可以推知，世尊意欲明确表明应宣说戒律告诫这件事。如何看出呢？由自己心智上的内观认识，了知比库们众心，观察到有坏戒比库心生内恶意。因心所见者，即谓所见不善吝啬者，故于世尊说『见到了恶意比库』等语。就如未来七三天内心智进一步增长时，便了知他人心意，亦是此理。比库僧团中坐着的，犹如坐于周围的比库僧团中间。何谓“所见”？这是世尊已明了实相之见。既然如此所见，则与诸比库不能共住同一行为。如若无共住，则当起身出外。这便应了世尊所说“起来，善友”等语的指示，应当如此了知。
Tatiyampi kho so puggalo tuṇhī ahosīti anekavāraṃ vatvāpi ‘‘thero sayameva nibbinno oramissatī’’ti vā, ‘‘idāni imesaṃ paṭipattiṃ jānissāmī’’ti vā adhippāyena tuṇhī ahosi. Bāhāyaṃ gahetvāti ‘‘bhagavatā mayā ca yāthāvato diṭṭho, yāvatatiyaṃ ‘uṭṭhehi, āvuso’ti ca vutto na vuṭṭhāti, idānissa nikkaḍḍhanakālo, mā saṅghassa uposathantarāyo ahosī’’ti taṃ bāhāyaṃ aggahesi, tathā gahetvā. Bahi dvārakoṭṭhakā nikkhāmetvāti dvārakoṭṭhakā dvārasālāto nikkhāmetvā. Bahīti pana nikkhāmitaṭṭhānadassanaṃ. Atha vā bahidvārakoṭṭhakāti bahidvārakoṭṭhakatopi nikkhāmetvā, na antodvārakoṭṭhakato eva. Ubhayatthāpi vihārato bahikatvāti attho. Sūcighaṭikaṃ datvāti aggaḷasūciñca uparighaṭikañca ādahitvā, suṭṭhutaraṃ kavāṭaṃ thaketvāti attho. Yāva bāhāgahaṇāpi nāmāti iminā ‘‘aparisuddhā, ānanda, parisā’’ti vacanaṃ sutvā eva hi tena pakkamitabbaṃ siyā, evaṃ apakkamitvā yāva bāhāgahaṇāpi nāma so moghapuriso āgamessati, acchariyamidanti dasseti. Idañca garahanacchariyamevāti veditabbaṃ.
第三，此人多次说“长老必定涅槃了，已远离此间”，又言“今我等将了解此行止”，从而心生离意。称“出外”为“由世尊所见已确，‘起来，善友’也曾说出，但此时却不起来，是该乘机出离之时，勿令僧团伍波萨受阻”，于是便驱策外出。所谓“出门边者出”，是说出门边僧舍下楼前去。说“离去”意在说明其离开出门的所在。然而称“出外门边”，也即使是出了外门边。无论哪处，都表示离开修行所，心生远离。有言“给一根针线盒，是指上锁的针盒，固牢地堵住门”，其意是指用力抵扼关门。至“取出门边”，即指离开。由“出门边”意味着“非内门边”，意指离开住处之意。听闻“污秽的众，阿难，此乃不清净的僧众”如是言，须令此人走开。如此离去至“出门边”者，尚为愚人将到来，显露此不可思议之事。此即放逐俗人之奇异事，理当了解。
Atha bhagavā cintesi – ‘‘idāni bhikkhusaṅghe abbudo jāto, aparisuddhā puggalā uposathaṃ āgacchanti, na ca tathāgatā aparisuddhāya parisāya uposathaṃ karonti, pātimokkhaṃ uddisanti. Anuddisante ca bhikkhusaṅghassa uposatho pacchijjati. Yaṃnūnāhaṃ ito paṭṭhāya bhikkhūnaṃyeva pātimokkhuddesaṃ anujāneyya’’nti. Evaṃ pana cintetvā bhikkhūnaṃyeva pātimokkhuddesaṃ anujāni. Tena vuttaṃ ‘‘atha kho bhagavā…pe… pātimokkhaṃ uddiseyyāthā’’ti. Tattha na dānāhanti idāni ahaṃ uposathaṃ na karissāmi, pātimokkhaṃ na uddisissāmīti paccekaṃ na-kārena sambandho. Duvidhañhi pātimokkhaṃ – āṇāpātimokkhaṃ, ovādapātimokkhanti . Tesu ‘‘suṇātu me, bhante’’tiādikaṃ (mahāva. 134) āṇāpātimokkhaṃ. Taṃ sāvakāva uddisanti, na buddhā, yaṃ anvaddhamāsaṃ uddisīyati. ‘‘Khantī paramaṃ…pe… sabbapāpassa akaraṇaṃ…pe… anupavādo anupaghāto…pe… etaṃ buddhāna sāsana’’nti (dī. ni. 2.90; dha. pa. 183-185; udā. 36; netti. 30) imā pana tisso gāthā ovādapātimokkhaṃ nāma. Taṃ buddhāva uddisanti, na sāvakā, channampi vassānaṃ accayena uddisanti. Dīghāyukabuddhānañhi dharamānakāle ayameva pātimokkhuddeso, appāyukabuddhānaṃ pana paṭhamabodhiyaṃyeva. Tato paraṃ itaro. Tañca kho bhikkhūyeva uddisanti, na buddhā, tasmā amhākampi bhagavā vīsativassamattaṃ imaṃ ovādapātimokkhaṃ uddisitvā imaṃ antarāyaṃ disvā tato paraṃ na uddisi. Aṭṭhānanti akāraṇaṃ. Anavakāsoti tasseva vevacanaṃ. Kāraṇañhi yathā tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ‘‘ṭhāna’’nti vuccati, evaṃ ‘‘avakāso’’tipi vuccati. Yanti kiriyāparāmasanaṃ.
于是世尊思惟说：“目前僧众中起了分裂，污浊人等来伍波萨，不如来者伍波萨行持清净。佛弟子宣说戒律，带领伍波萨，然如此宣说伍波萨反招损坏。故我该允许厌恶此情形，愿只在比库们宣说戒律”，于是允诺比库们宣说戒律为准。经中称：“当时世尊……宣说戒律。”这非指世尊不愿修伍波萨戒、不宣戒律，而是无关世尊自身作意。戒律包含两重：戒律与告诫戒律，后者即所谓戒律告诫。戒律告诫由弟子宣说，非佛所宣。戒律告诫经久宣说为佛教所传诵，如“忍耐至上……万恶不作……不诉不谤”等句，皆称为戒律告诫。由佛所宣说的尤为珍贵，历代长寿佛叮嘱此戒律告诫。后世别佛也宣说此戒律，故我们所宣说的是戒律告诫，不是佛之本意。世尊在二十年间时宣说戒律告诫，见此阻碍即转不宣。能有无为之意谓顺其自然，不去违抗。所谓“处所”也称为“无为”，这正是行为止息。
Aṭṭhime, bhikkhave, mahāsamuddeti ko anusandhi? Yvāyaṃ aparisuddhāya parisāya pātimokkhassa anuddeso vutto, so imasmiṃ dhammavinaye acchariyo abbhuto dhammoti taṃ aparehipi sattahi acchariyabbhutadhammehi saddhiṃ vibhajitvā dassetukāmo paṭhamaṃ tāva tesaṃ upamābhāvena mahāsamudde aṭṭha acchariyabbhutadhamme dassento satthā ‘‘aṭṭhime, bhikkhave, mahāsamudde’’tiādimāha.
第八，世尊考察“何为大海？”前述已言“不清净僧众所宣戒律告诫”，此于律义中称为“不可思议奇异法”，诸佛与佛教圣者皆能分辨且示现此奇异法。比喻此情形如以八种奇异事喻如大海，故佛为第一开示：“第八，如来说，如大海”等语，藉此说法显示此理。
Uposathasuttavaṇṇanā niṭṭhitā. · 伍波萨他经注释完毕。
Mahāvaggavaṇṇanā niṭṭhitā. · 大品注释完毕。