2. Nāthavaggo · 2. 依怙品复注
2. Nāthavaggo二、依怙品
1-4. Senāsanasuttādivaṇṇanā一至四、住所经等之解释
§11-14
11-14. Dutiyassa paṭhame nātidūranti gocaraṭṭhānato aḍḍhagāvutato orabhāgatāya nātidūraṃ. Nāccāsannanti pacchimena pamāṇena gocaraṭṭhānato pañcadhanusatikatāya na atiāsannaṃ. Tāya ca pana nātidūranāccāsannatāya gocaraṭṭhānapaṭiparissayādirahitamaggatāya ca gamanassa ca āgamanassa ca yuttarūpattā gamanāgamanasampannaṃ. Divasabhāge mahājanasaṃkiṇṇatābhāvena divā appākiṇṇaṃ. Abhāvattho hi ayaṃ appa-saddo ‘‘appiccho’’tiādīsu viya. Rattiyaṃ manussasaddābhāvena rattiṃ appasaddaṃ. Sabbadāpi janasannipātanigghosābhāvena appanigghosaṃ.
第十一至十四条。第二条中，所谓“距离不远”指的是居于活动范围约四十余步之内，属于较近距离；“不临近”则是根据西方的尺度，活动范围约有五十余步，不算特别接近。由此可见“不远”和“不临近”二者并非矛盾，而是指符合活动范围及四周环境安全无碍的适当距离，既利于行走也便于回返。白昼时，因众多民众拥集，使活动区域稍微减少。这种状况很少被称为甚繁杂噪声，反而是适度控制的状态。到了夜间，因人声较少，夜间显得较为安静。总的来说，即使在人群聚集过多时，因人声的密集也不会形成过度嘈杂的讨厌声音。
Appakasirenāti akasirena sukheneva. Sīlādiguṇānaṃ thirabhāvappattiyā therā. Suttageyyādi bahu sutaṃ etesanti bahussutā. Tamuggahadhāraṇena sammadeva garūnaṃ santike āgamitabhāvena ca āgato pariyattidhammasaṅkhāto āgamo etesanti āgatāgamā. Suttābhidhammasaṅkhātassa dhammassa dhāraṇena dhammadharā. Vinayassa dhāraṇena vinayadharā. Tesaṃ dhammavinayānaṃ mātikāya dhāraṇena mātikādharā. Tattha tattha dhammaparipucchāya paripucchati. Atthaparipucchāya paripañhati vīmaṃsati vicāreti. Idaṃ, bhante, kathaṃ, imassa ko atthoti paripucchāparipañhākāradassanaṃ. Avivaṭañceva pāḷiyā atthaṃ padesantarapāḷidassanena āgamato vivaranti. Anuttānīkatañca yuttivibhāvanena uttāniṃ karonti. Kaṅkhāṭhāniyesu dhammesu saṃsayuppattiyā hetutāya gaṇṭhiṭṭhānabhūtesu pāḷippadesesu yāthāvato vinicchayappadānena kaṅkhaṃ paṭivinodenti.
“Appakasirena”意为“无障碍地、轻松地”。尊长们因道德等功德的稳固而获得此安乐境界。就经文本等大量传闻说明，这些尊长被称为“多闻者”。由此，他们因教理的掌握和理解，被称作“如实到达者”，在尊长们面前拥有尊敬的姿态。彼等所到之处，乃因理解教法理义而被称为“到来”。他们持守教法，成为教法的承载者，持守律法则成为律持者。对这些教法和律法的纲目则形成纲目持者。各处就教义的细节提出和解答教义疑问，就教义的意义进行分析、审议和探讨。尊者们，因此求教如何分别此处的意义，也即提出问题与回答问题的过程。对巴利语言未加掩饰、清晰传达意义的讲解，便表现为对教义的质证与辨析。对有疑惑的问题，借逻辑推演予以澄清。对困惑的教义词语，借对等巴利专词精准的解释加以阐明，从而破除疑惑。
Ettha ca nātidūraṃ nāccāsannaṃ gamanāgamanasampannanti ekaṃ aṅgaṃ, divā appākiṇṇaṃ, rattiṃ appasaddaṃ, appanigghosanti ekaṃ, appaḍaṃsamakasavātātapasarīsapasamphassanti ekaṃ, tasmiṃ kho pana senāsane viharantassa…pe… parikkhārāti ekaṃ, tasmiṃ kho pana senāsane therā…pe… kaṅkhaṃ paṭivinodentīti ekaṃ. Evaṃ pañca aṅgāni veditabbāni. Dutiyādīni uttānatthāni.
此处分成五个方面须知：（一）距离不远且不临近皆具来往行走之适宜状态；（二）白昼有人群拥挤但未过度不利；（三）夜晚则安静无噪声；（四）无风无尘等恶劣天气影响；（五）居住所中修行者安然无疑虑。因而约定此五种因素均需明了。后续条款即针对这些方面进一步提升解说。
Senāsanasuttādivaṇṇanā niṭṭhitā. · 住所经等之解释已毕。
5-6. Appamādasuttādivaṇṇanā五至六、不放逸经等之解释
§15-16
15-16. Pañcame kārāpakaappamādo nāma ‘‘ime akusalā dhammā pahātabbā, ime kusalā dhammā upasampādetabbā’’ti taṃtaṃparivajjetabbavajjanasampādetabbasampādanavasena pavatto appamādo. Esāti appamādo. Lokiyova na lokuttaro. Ayañcāti ca esāti ca appamādameva vadati. Tesanti cātubhūmakadhammānaṃ. Paṭilābhakattenāti paṭilābhāpanakattena.
第十五至十六条。第五项“勤勉不懈”指的正是“应当舍弃此等不善法，应当摄持此等善法”，故而勤勉不懈应被视为弃恶摄善以及奉行戒律的本质。由此，勤勉不懈被分类为世俗行持而非超世间法。此处以“示范”和“利益达成”两种视角而论。
Jaṅgalānanti jaṅgalacārīnaṃ. Jaṅgala-saddo cettha kharabhāvasāmaññena pathavīpariyāyo, na anupaṭṭhānavidūradesavācī. Tenāha ‘‘pathavītalacārīna’’nti. Padānaṃ vuccamānattā ‘‘sapādakapāṇāna’’nti visesetvā vuttaṃ. Samodhānanti antogadhabhāvaṃ. Tenāha ‘‘odhānaṃ pakkhepa’’nti. ‘‘Upakkhepa’’ntipi paṭhanti, upanetvā pakkhipitabbanti attho. Vassikāya pupphaṃ vassikaṃ yathā ‘‘āmalakiyā phalaṃ āmalaka’’nti. Mahātalasminti uparipāsāde. Chaṭṭhaṃ uttānameva.
“丛林”一词指传统意涵下居于森林中的行者，此处“丛林”一词根据自身环境习俗，仅代表广泛的土地、地界，而非特指距居或偏远深林区域。因此称之为“土地周围的行走者”，形象地以脚印称谓“同脚者”，寓意接近和随行。这里“出入”指的是“内部与外部的移动”，也可理解为“挪动”、“托持”之意。如同雨季时开花的称谓命名。南部树林高台上出现等意。
Appamādasuttādivaṇṇanā niṭṭhitā. · 不放逸经等之解释已毕。
7-8. Paṭhamanāthasuttādivaṇṇanā七至八、第一依怙经等之解释
§17-18
17-18. Sattame yehi sīlādīhi samannāgato bhikkhu dhammasaraṇatāya dhammeneva nāthati āsīsati abhibhavatīti nātho vuccati, te tassa nāthabhāvakarā dhammā nāthakaraṇāti vuttāti āha ‘‘attano sanāthabhāvakarā patiṭṭhakarāti attho’’ti. Tattha attano patiṭṭhakarāti yassa nāthabhāvakarā, tassa attano patiṭṭhāvidhāyino. Appatiṭṭho anātho, sappatiṭṭho sanāthoti patiṭṭhattho nātha-saddo. Kalyāṇaguṇayogato kalyāṇāti dassento ‘‘sīlādiguṇasampannā’’ti āha. Mijjanalakkhaṇā mettā etassa atthīti mitto. So vuttanayena kalyāṇo assa atthīti tassa atthitāmattaṃ kalyāṇamittapadena vuttaṃ. Assa tena sabbakālaṃ avijahitavāsoti taṃ dassetuṃ ‘‘kalyāṇasahāyo’’ti vuttanti āha ‘‘tevassā’’ti. Te eva kalyāṇamittā assa bhikkhuno. Saha ayanatoti saha pavattanato. Asamodhāne cittena, samodhāne pana cittena ceva kāyena ca sampavaṅko. Sukhaṃ vaco etasmiṃ anukūlagāhimhi ādaragāravavati puggaleti suvaco. Tenāha ‘‘sukhena vattabbo’’tiādi. Khamoti khanto. Tamevassa khamabhāvaṃ dassetuṃ ‘‘gāḷhenā’’tiādi vuttaṃ. Vāmatoti micchā, ayoniso vā gaṇhāti. Paṭippharatīti paṭāṇikabhāvena tiṭṭhati. Padakkhiṇaṃ gaṇhātīti sammā, yoniso vā gaṇhāti.
第十七至十八条。第七项中，具足戒行等品质的比库，因依于法之一切而求安所，故为“护持者”，称其名为“护惜者”。所谓“护惜者”即是自己守护者，自己持守者。未守护者为孤独，有守护者为助手，因此“护惜者”的名号赋予此义。尊者以具足善法而为“善”，其慈心友伴为“友”，这里“友”义指随缘利益友伴。由此称彼为“善伴”。因其远离恶念，故常为被阐扬和仰慕之对象。名为“天众”，正应说明其背景。此等伴侣当依各种场合相和顺共处。彼等调伏烦恼，调伏时以心满意足，烦恼生起时认知并警觉。言语恰当，适时表达礼貌和敬意，因而为美言语者。所谓“应当使其喜悦”，遂称之“善靠者”。“忍”即涵盖宽容忍耐之意，为表明其忍耐心而示以例证。错误言行即属妄语、非理行持等。“不违反规矩”指如实持守戒律，善巧入法，善巧应对。行事恰当，言语与行为合乎正理。
Uccāvacānīti vipulakhuddakāni. Tatrupagamaniyāyāti tatra tatra mahante khuddake ca kamme sādhanavasena upāyena upagacchantiyā, tassa tassa kammassa nipphādane samatthāyāti attho. Tatrupāyāyāti vā tatra tatra kamme sādhetabbe upāyabhūtāya.
『Uccāvacāni』者，广博与狭小之别。所谓『upagamaniyāya』，即是各处在大小方便作为功用而趋近时，为成功彼业之所能也。所谓『upāya』者，乃指各处功夫施行之法门。
Dhamme assa kāmoti dhammakāmoti byadhikaraṇānampi bāhirattho samāso hotīti katvā vuttaṃ. Kāmetabbato vā piyāyitabbato kāmo, dhammo. Dhammo kāmo assāti dhammakāmo. Dhammoti pariyattidhammo adhippetoti āha ‘‘tepiṭakaṃ buddhavacanaṃ piyāyatīti attho’’ti. Samudāharaṇaṃ kathanaṃ samudāhāro, piyo samudāhāro etassāti piyasamudāhāro. Sayañcāti ettha ca-saddena ‘‘sakkacca’’nti padaṃ anukaḍḍhati. Tena sayañca sakkaccaṃ desetukāmo hotīti yojanā. Abhidhammo satta pakaraṇāni ‘‘adhiko abhivisiṭṭho ca pariyattidhammo’’ti katvā. Vinayo ubhatovibhaṅgā vinayanato kāyavācānaṃ. Abhivinayo khandhakaparivārā visesato ābhisamācārikadhammakittanato. Ābhisamācārikadhammapāripūrivaseneva hi ādibrahmacariyakadhammapāripūrī. Dhammo eva piṭakadvayassapi pariyattidhammabhāvato. Maggaphalāni abhidhammo ‘‘nibbānadhammassa abhimukho’’ti katvā. Kilesavūpasamakaraṇaṃ pubbabhāgiyā tisso sikkhā saṅkhepato vivaṭṭanissito samatho vipassanā ca. Uḷārapāmojjoti balavapāmojjo. Kāraṇattheti nimittatthe. Kusaladhammanimittaṃ hissa vīriyārambho. Tenāha ‘‘tesaṃ adhigamatthāyā’’ti. Kusalesu dhammesūti vā nipphādetabbe bhummaṃ yathā ‘‘cetaso avūpasame ayonisomanasikārapadaṭṭhāna’’nti. Aṭṭhame natthi vattabbaṃ.
说『Dhamme assa kāmo』者，意指『法』作为欲望，亦即『法欲』。以为此为外在缘起所形成通用词汇，故释如是。欲而言，即谓爱乐、亲近，法即为『法』。言『法欲』者，即为受法之爱好。所谓『pariyatti-dhamma』，为经述之法，释曰“三藏皆为佛语”，意即此三藏文义乃为可亲爱之正法。举例言『samudāharaṇa』即为举例，『piyo samudāharaṇa』则为所爱之举例或亲爱例示。后言『sayañca』，此处以『sakkaṭṭha』一词加之，意谓审慎之语，故连带表达欲审慎教诲之意。三藏阿毗达摩有七篇，称为“上乘纯净行法”正述之法。律藏包括二分律及律仪、仪轨等声闻律藏。阿毗达摩为界事详载，具足学法之盛也。并言诸修道法中，三学简述即戒、定、慧。定即止静及观照。所谓『Uḷārapāmojjo』即强健喜乐，『nimittattheti』，乃指因缘所生之标记。『Kusaladhammanimitta』即善法之因缘，修学精进始也。故教导『tesaṃ adhigamatthāya』，意为为得此果所致也。善法中当调伏广大心念，尤为重要，详说应无邪思着于心，即『cetaso avūpasame ayonisomanasikārapadaṭṭhāna』。此第八条不可更动或附加。
Paṭhamanāthasuttādivaṇṇanā niṭṭhitā. · 第一《怙主经》等的注释完毕。
9. Paṭhamaariyāvāsasuttavaṇṇanā九、第一《圣住经》注释
§19
19. Navame ariyānaṃ eva āvāsāti ariyāvāsā anariyānaṃ tādisānaṃ asambhavato. Ariyāti cettha ukkaṭṭhaniddesena khīṇāsavā gahitā. Te ca yasmā tehi sabbakālaṃ avijahitavāsā eva, tasmā vuttaṃ ‘‘te āvasiṃsu āvasanti āvasissantī’’ti. Tattha āvasiṃsūti nissāya āvasiṃsu. Pañcaṅgavippahīnatādayo hi ariyānaṃ apassayā. Tesu pañcaṅgavippahānapaccekasaccapanodanaesanāosaṭṭhāni, ‘‘saṅkhāyekaṃ paṭisevati, adhivāseti parivajjeti vinodetī’’ti (dī. ni. 3.308; ma. ni. 2.168; a. ni. 10.20) vuttesu apassenesu vinodanañca maggakiccāneva, itare maggena ca samijjhantīti.
第十九条称：第九者，唯有关圣者之安住，而非圣者则无此处安住之说。于此，圣者谓已断尽烦恼者；彼断烦恼者，诸时俱舍安住，故云『彼等安住及现起安住』。此中『āvasiṃsu』谓依止之故安住。圣者除了弃爱之五种恶染外，其他个别实见之证量，皆为彼等具足。于彼五恶染断除，中尊释多经云：『断除五恶染者，独自受实，外护正法』。言『彼等除染者，斥诸苦行且守正道』。虽有诸道，然实乃同证正觉也。
Paṭhamaariyāvāsasuttavaṇṇanā niṭṭhitā. · 第一《圣住经》注释完毕。
10. Dutiyaariyāvāsasuttavaṇṇanā十、第二《圣住经》注释
§20
20. Dasame kasmā pana bhagavā kurusu viharanto imaṃ suttaṃ abhāsīti āha ‘‘yasmā’’tiādi. Kururaṭṭhaṃ kira tadā tannivāsisattānaṃ yonisomanasikāravantatādinā yebhuyyena suppaṭipannatāya pubbe ca katapuññatābalena vā tadā utuādisampattiyuttameva ahosi. Keci pana ‘‘pubbe pavattakuruvattadhammānuṭṭhānavāsanāya uttarakuru viya yebhuyyena utuādisampannameva hoti. Bhagavato kāle sātisayaṃ utusappāyādiyuttaṃ raṭṭhaṃ ahosī’’ti vadanti. Tattha bhikkhū bhikkhuniyo upāsakā upāsikāyo utupaccayādisampannattā tassa raṭṭhassa sappāyautupaccayasevanena niccaṃ kallasarīrā kallacittā ca honti. Te cittasarīrakallatāya anuggahitapaññābalā gambhīrakathaṃ paṭiggahetuṃ samatthā paṭiccasamuppādanissitānaṃ gambhīrapaññānañca kārakā honti. Tenāha ‘‘kururaṭṭhavāsino bhikkhū gambhīrapaññākārakā’’tiādi.
第二十条言：何以世尊于此处示说此经？谓当时于拘噜国，其民曾由正念等缘，修习极为善妙，又因昔时所积福德之故，故其时果然得安稳丰饶。部分人谓：昔时正法行之所习，维系拘噜诸方国民，如此季节给养胜妙而繁盛。于世尊时代，僧尼及居士，因奉行季节因缘，故身体心识皆洁净端正。此身心之纯洁，亦为智慧深究之由。值此说谓：『拘噜国民之比库，为智慧深究种子之所由』。
Yuttappayuttāti satipaṭṭhānabhāvanāya yuttā ceva payuttā ca. Tasmiñhi (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106) janapade catasso parisā pakatiyāva satipaṭṭhānabhāvanānuyogamanuyuttā viharanti, antamaso dāsakammakaraparijanāpi satipaṭṭhānappaṭisaṃyuttameva kathaṃ kathenti. Udakatitthasuttakantanaṭṭhānādīsupi niratthakakathā nāma nappavattati. Sace kāci itthī, ‘‘amma, tvaṃ kataraṃ satipaṭṭhānabhāvanaṃ manasi karosī’’ti pucchitā ‘‘na kiñcī’’ti vadati, taṃ garahanti ‘‘dhīratthu tava jīvitaṃ, jīvamānāpi tvaṃ matasadisā’’ti. Atha naṃ ‘‘mā dāni puna evamakāsī’’ti ovaditvā aññataraṃ satipaṭṭhānaṃ uggaṇhāpenti. Yā pana ‘‘ahaṃ asukaṃ satipaṭṭhānaṃ nāma manasi karomī’’ti vadati, tassā ‘‘sādhu sādhū’’ti sādhukāraṃ datvā ‘‘tava jīvitaṃ sujīvitaṃ, tvaṃ nāma manussattaṃ pattā, tavatthāya sammāsambuddho uppanno’’tiādīhi pasaṃsanti. Na kevalañcettha manussajātikāyeva satipaṭṭhānamanasikārayuttā, te nissāya viharantā tiracchānagatāpi.
所谓『yutta-』，谓专注念处之修习合于正法也。于此拘噜国四众弟子僧集共处，与之修习念处法，常得切要指归之说，亦不发无益言论。若有女众问曰：『母亲，汝于念处修习如何？』若答『无所修习』，则他人责之：『聪慧者岂可虚度生命？即便生存亦如无生』。闻此，即劝其不再言此，令其另受念处修习。若有人称：『我修习此名“易解处”念处法』，则称赞曰：『善哉，善哉！汝生命安乐，汝已得人身，圣者为汝出世利』。此不独修思，亦善护于心，故虽非人间行者，仍能守护诸烦恼障集。
Tatridaṃ vatthu – eko kira naṭako suvapotakaṃ gahetvā sikkhāpento vicarati. So bhikkhuniupassayaṃ upanissāya vasitvā gamanakāle suvapotakaṃ pamussitvā gato. Taṃ sāmaṇeriyo gahetvā paṭijaggiṃsu, ‘‘buddharakkhito’’ti cassa nāmaṃ akaṃsu. Taṃ ekadivasaṃ purato nisinnaṃ disvā mahātherī āha ‘‘buddharakkhitā’’ti. Kiṃ, ayyoti. Atthi te koci bhāvanāmanasikāroti? Natthayyeti. Āvuso , pabbajitānaṃ santike vasantena nāma vissaṭṭhaattabhāvena bhavituṃ na vaṭṭati, kocideva manasikāro icchitabbo, tvaṃ pana aññaṃ na sakkhissasi, ‘‘aṭṭhi aṭṭhī’’ti sajjhāyaṃ karohīti. So theriyā ovāde ṭhatvā ‘‘aṭṭhi aṭṭhī’’ti sajjhāyanto carati.
此处叙一事：有闻戏剧者携带涤净器出行修习。彼以比库尼供养为依止，行时调伏器物。沙门童子执器而逐之，称其为“佛之护持者”。一日，长老座前见之言：“佛护之者。”复问：“汝有修念所乎？”答无。彼云：“尊者，出家人不应闲居，此亦不可随意思虑，汝当勤行，勿放逸。”彼女听从劝诫，随其教意而行。
Taṃ ekadivasaṃ pātova toraṇagge nisīditvā bālātapaṃ tapamānaṃ eko sakuṇo nakhapañjarena aggahesi. So ‘‘kiri kirī’’ti saddamakāsi. Sāmaṇeriyo sutvā, ‘‘ayye, buddharakkhito sakuṇena gahito, mocema na’’nti leḍḍuādīni gahetvā anubandhitvā mocesuṃ. Taṃ ānetvā purato ṭhapitaṃ therī āha, ‘‘buddharakkhita, sakuṇena gahitakāle kiṃ cintesī’’ti. Ayye, na aññaṃ cintesiṃ, ‘‘aṭṭhipuñjova aṭṭhipuñjaṃ gahetvā gacchati, katarasmiṃ ṭhāne vippakirissatī’’ti evaṃ, ayye, aṭṭhipuñjameva cintesinti. Sādhu sādhu, buddharakkhita , anāgate bhavakkhayassa te paccayo bhavissatīti. Evaṃ tattha tiracchānagatāpi satipaṭṭhānamanasikārayuttā.
有一日，一只鸟在门楼上停息，燃烧着热烈的太阳（的炙热），被栅栏所困。它发出“叽叽”声。小沙玛内拉们听见后说：“师父，被世尊护持的鸟被困，我们去解救吧。”于是取来糖果等物，引诱并释放了它。将鸟带回并安置在前方，长老问道：“被世尊护持的鸟被困时，你心中想些什么？”答曰：“师父，我没想别的，只是想着‘一束木柴牵引另一束木柴前行，究竟会在何处断开’，就是这样单纯想着木柴束的事。”良好良好，因世尊护持，这将成为未来轮回终结的因缘。如此，在那里即使有烦恼障碍，也能专注念处修习。
Dīghanikāyādīsu mahānidānādīnīti dīghanikāye mahānidānaṃ (dī. ni. 2.95 ādayo) satipaṭṭhānaṃ (dī. ni. 2.372 ādayo) majjhimanikāye satipaṭṭhānaṃ (ma. ni. 1.105 ādayo) sāropamaṃ (ma. ni. 1.307 ādayo) rukkhopamaṃ raṭṭhapālaṃ māgaṇḍiyaṃ āneñjasappāyanti (ma. ni. 3.66 ādayo) evamādīni.
在长部等大经藏中，有大纲说法：长部中有大纲文（长部大纲第2章95节），中部有念处法（中部第1章105节），还有譬喻经（中部第1章307节）、树木譬喻、护国者譬喻、磨灭蚌壳譬喻等（中部第3章66节）诸如此类。
Ñāṇādayoti ñāṇañceva taṃsampayuttadhammā ca. Tenāha ‘‘ñāṇanti vutte’’tiādi. Ñāṇasampayuttacittāni labbhanti tehi vinā sampajānatāya asambhavato. Mahācittānīti aṭṭhapi mahākiriyacittāni labbhanti ‘‘satatavihārā’’ti vacanato ñāṇuppattipaccayarahitakālepi pavattijotanato. Dasa cittānīti aṭṭha mahākiriyacittāni hasituppādavoṭṭhabbanacittehi saddhiṃ dasa cittāni labbhanti. Arajjanādussanavasena pavatti tesampi sādhāraṇāti. ‘‘Upekkhako viharatī’’ti vacanato chaḷaṅgupekkhāvasena āgatānaṃ imesaṃ satatavihārānaṃ somanassaṃ kathaṃ labbhatīti āha ‘‘āsevanavasena labbhatī’’ti. Kiñcāpi khīṇāsavo iṭṭhāniṭṭhepi ārammaṇe majjhatto viya bahulaṃ upekkhako viharati attano parisuddhapakatibhāvāvijahanato. Kadāci pana tathā cetobhisaṅkhārābhāve yaṃ taṃ sabhāvato iṭṭhaṃ ārammaṇaṃ , tattha yāthāvasabhāvaggahaṇavasenapi arahato cittaṃ somanassasahagataṃ hutvā pavattateva, tañca kho pubbāsevanavasena. Tena vuttaṃ ‘‘āsevanavasena labbhatī’’ti. Ārakkhakiccaṃ sādheti sativepullappattattā. Caratotiādinā niccasamādānaṃ dasseti, taṃ vikkhepābhāvena daṭṭhabbaṃ.
所谓智等，即包含了智慧及相关的法。佛经中称为“称智”等。只有具备与智慧相应的心，才能获得智慧，没有这种心不可能有所明了。大心者，指八种大功用心，这些心即使在无因缘产生智慧时仍持续现起，称为常住。所谓十种心，是八种大功用心连同生起、消失两心共为十。因其无形无相持续运转，因此通称为常住心。说“他以舍心修行”，这是指用六种轻安舍心专注，表示这些常修的随喜心如何得乐。甚至无余烦恼者也在所爱所厌的对象之中，如同居于其中，故常行舍心，离清净非常之境。时或因心行无现起，依其本性自动觉知到所爱所厌之境，如阿拉汉内心自然而然轻安相应而旋转。其前便有此随喜心，故说“由随喜而得”。修护任务由正念心出生。行走离坐等表现为恒常获得定力，如此无散乱则应当可见。
Pabbajjūpagatāti yaṃ kiñci pabbajjaṃ upagatā, na samitapāpā. Bhovādinoti jātimattabrāhmaṇe vadati. Pāṭekkasaccānīti tehi tehi diṭṭhigatikehi pāṭiyekkaṃ gahitāni ‘‘idameva sacca’’nti abhiniviṭṭhāni diṭṭhisaccādīni. Tānipi hi ‘‘idameva sacca’’nti gahaṇaṃ upādāya ‘‘saccānī’’ti voharīyanti. Tenāha ‘‘idamevā’’tiādi. Nīhaṭānīti attano santānato nīharitāni apanītāni. Gahitaggahaṇassāti ariyamaggādhigamato pubbe gahitassa diṭṭhiggāhassa. Vissaṭṭhabhāvavevacanānīti ariyamaggena sabbaso pariccāgabhāvassa adhivacanāni.
所谓“受具出家”，即是凡所有受持出家戒的人，无论是业不善之已尽者亦可。就“波吠”等语，指的是仅出生为婆罗门者而言。所谓“分别真谛”，是就分别见地而断然把持的唯一真理。各自派别皆执此为“真实”，以此坚固信解。故有“就是此”、“如此然”等语。所谓“取净”，是指自我父系传承所继受之净戒。所谓“已受持者”，即为拥有圣道者先前坚固证悟所取之见。所谓“解脱状态语”，即圣道全然舍弃一切污秽的称谓。
Natthi etāsaṃ vayo vekallanti avayāti āha ‘‘anūnā’’ti, anavasesoti attho. Esanāti kāmesanādayo. Maggassa kiccanipphatti kathitā rāgādīnaṃ pahīnabhāvadīpanato. Paccavekkhaṇaphalaṃ kathitanti paccavekkhaṇamukhena ariyaphalaṃ kathitaṃ. Adhigate hi aggaphale sabbaso rāgādīnaṃ anuppādadhammataṃ pajānāti, tañca pajānanaṃ paccavekkhaṇañāṇanti.
无所谓“年岁”或“分别年龄”等说，只称“至少如此”，意谓“尚未完全”。“欲”是指欲界手段等。关于圣道的成就，已说明由断除贪等烦恼所成。所谓“审察果”，是从审察角度谈论圣果。成就圣果者，正是由于对贪等烦恼全然不生之特性之明了，这种明了称为审察智。
Dutiyaariyāvāsasuttavaṇṇanā niṭṭhitā. · 第二《圣住经》注释完毕。
Nāthavaggavaṇṇanā niṭṭhitā. · 《怙主品》注释完毕。