(12) 2. Paccorohaṇivaggo · (12) 2. 登陆品复注
(12) 2. Paccorohaṇivaggo（十二）二、降下品
1-4. Paṭhamaadhammasuttādivaṇṇanā一—四、第一非法经等注释
§113-6
113-6. Dutiyassa paṭhamadutiyāni uttānatthāni. Tatiye jānaṃ jānātīti sabbaññutaññāṇena jānitabbaṃ sabbaṃ jānāti eva. Na hi padesañāṇe ṭhito jānitabbaṃ sabbaṃ jānāti. Ukkaṭṭhaniddesena hi avisesaggahaṇena ca ‘‘jāna’’nti iminā niravasesaṃ ñeyyajātaṃ pariggayhatīti tabbisayāya jānanakiriyāya sabbaññutaññāṇameva karaṇaṃ bhavituṃ yuttaṃ, pakaraṇavasena ‘‘bhagavā’’ti saddantarasannidhānena ca ayamattho vibhāvetabbo. Passitabbameva passatīti dibbacakkhupaññācakkhudhammacakkhubuddhacakkhusamantacakkhusaṅkhātehi ñāṇacakkhūhi passitabbaṃ passati eva. Atha vā jānaṃ jānātīti yathā aññe savipallāsā kāmarūpapariññāvādino jānantāpi vipallāsavasena jānanti, na evaṃ bhagavā. Bhagavā pana pahīnavipallāsattā jānanto jānāti eva, diṭṭhidassanassa abhāvā passanto passatiyevāti attho. Cakkhu viya bhūtoti dassanapariṇāyakaṭṭhena cakkhu viya bhūto. Yathā hi cakkhu sattānaṃ dassanatthaṃ pariṇeti sādheti, evaṃ lokassa yāthāvadassanasādhanatopi dassanakiccapariṇāyakaṭṭhena cakkhu viya bhūto, paññācakkhumayattā vā sayambhuñāṇena paññācakkhuṃ bhūto pattoti vā cakkhubhūto.
第二章第六节。次第论第二章及第一章之内容称为高级解说。第三章曰：知识是所谓“已知”，即以广大圭臬般的知见悉当知晓一切当知之法，则称为已知。诚然，局限片段的知识无法了知所有应知之理。因其以开示指称及无遗漏的说明，将“知”广泛涵摄为所有应当了解者。为证实识知的作用，论述全知乃最宜之因缘；结合经文中「世尊」一词，用以说明此意。所谓“见”，则应以智慧之眼观看，即达天眼、慧眼、佛眼等所称兼具诸眼慧见之眼性，故应见之者即是真正之见。或言“知即是已知”，譬如他人因烦恼及观色欲错误，虽彼等知晓，却带讹误，并非如是诸尊世尊所知。世尊因已灭除误知，故称为真知，所知即真实，所见即真实。故如眼观诸色，有至净成就及发达作用，可比作慧眼。犹如眼能为众生成就见性，善巧为见用，世间亦以此为实现正见之工具，具慧眼之能，或因自觉知识之慧力而被称为慧眼或眼界。
Ñāṇasabhāvoti viditakaraṇaṭṭhena ñāṇasabhāvo. Aviparītasabhāvaṭṭhena pariyattidhammappavattanato vā hadayena cintetvā vācāya nicchāritadhammamayoti dhammabhūto. Tenāha ‘‘dhammasabhāvo’’ti. Dhammā vā bodhipakkhiyā tehi uppannattā lokassa ca taduppādanato, anaññasādhāraṇaṃ vā dhammaṃ patto adhigatoti dhammabhūto. Seṭṭhaṭṭhena brahmabhūtoti āha ‘‘seṭṭhasabhāvo’’ti. Atha vā brahmā vuccati maggo, tena uppannattā lokassa ca taduppādanato, tañca sayambhuñāṇena pattoti brahmabhūto. Catusaccadhammaṃ vadatīti vattā. Ciraṃ saccappaṭivedhaṃ pavattento vadatīti pavattā. Atthaṃ nīharitvāti dukkhādiatthaṃ tatthāpi pīḷanādiatthaṃ uddharitvā. Paramatthaṃ vā nibbānaṃ pāpayitā ninnetā. Amatādhigamapaṭipattidesanāya amatasacchikiriyaṃ sattesu uppādento amataṃ dadātīti amatassa dātā. Bodhipakkhiyadhammānaṃ tadāyattabhāvato dhammasāmī. Catutthe natthi vattabbaṃ.
所谓知识之体是依所知之对象而成其体性。依否定对待的状态，或因涉心思、语言等起变化，遂显现其法之体性。由此故谓为“法体”。诸法或为正觉觉行法则的发起与成就，因此得阿拉汉、觉者称为法体。由至胜至尊故被称为“至胜体”。复有梵称“至胜”谓道也，其因觉而于世间发起与成就，且由自知之智慧证得，故称为梵体。论述所谓四圣谛法。谓久传圣谛故曰传法。隐去其含义，揭示苦等意义，亦有揭示苦恼等义。究竟无假，一切烦恶皆断灭之境界。生灭之难除，能令证不死境界之行业也。故为无生处之施与者。既由觉支转，此时为法主。四圣谛中无第四者应再论述。
Paṭhamaadhammasuttādivaṇṇanā niṭṭhitā. · 第一非法经等注释完。
5-42. Saṅgāravasuttādivaṇṇanā五—四十二、桑伽拉瓦经等注释
§117-154
117-154. Pañcame appakāti thokā, na bahū. Athāyaṃ itarā pajāti yā panāyaṃ avasesā pajā sakkāyadiṭṭhitīrameva anudhāvati, ayameva bahutarāti attho. Sammadakkhāteti sammā akkhāte sukathite. Dhammeti tava desanādhamme. Dhammānuvattinoti taṃ dhammaṃ sutvā tadanucchavikaṃ paṭipadaṃ pūretvā maggaphalasacchikaraṇena dhammānuvattino. Maccuno ṭhānabhūtanti kilesamārasaṅkhātassa maccuno nivāsaṭṭhānabhūtaṃ. Suduttaraṃ taritvā pāramessantīti ye janā dhammānuvattino, te etaṃ suduttaraṃ duratikkamaṃ māradheyyaṃ taritvā atikkamitvā nibbānapāraṃ gamissanti.
第117至154节。第五章称为简短少讲，并不繁复。又因其他徒众随著余余讲义，送至有余处者众多，意即多而广。所谓正言传，指正当明晰宣说之义，非谬妄。所谓法，乃指教诲事法。闻法从而依其理逐步付诸实践，成就道果觉悟，故称为随法行。所谓死亡之所，系指烦恼污垢即死亡之依止所在。所谓超越困难，得以跨越彼岸者，谓闻法者超越此难，远离魔障，达到涅槃彼岸。
Kaṇhaṃ dhammaṃ vippahāyāti kāyaduccaritādibhedaṃ akusalaṃ dhammaṃ jahitvā. Sukkaṃ bhāvethāti paṇḍito bhikkhu abhinikkhamanato paṭṭhāya yāva arahattamaggā kāyasucaritādibhedaṃ sukkaṃ dhammaṃ bhāveyya. Okā anokamāgammāti okaṃ vuccati ālayo, anokaṃ vuccati anālayo. Ālayato nikkhamitvā anālayasaṅkhātaṃ nibbānaṃ paṭicca ārabbha.
舍离黑暗之法，谓弃绝如身恶行等不善之法。称“乐养清净”，即智者比库自起出家，坚立身行清净善法，直至阿拉汉之道。所谓“冈”，指住处，“无冈”，则指无住处。离开住处而着手无住造作，始以无住为缘次而起涅槃。
Tatrābhiratimiccheyyāti yasmiṃ anālayasaṅkhāte viveke nibbāne imehi sattehi durabhiramaṃ, tatrābhiratimiccheyya. Duvidhepi kāmeti vatthukāmakilesakāme. Cittaklesehīti pañcahi nīvaraṇehi attānaṃ pariyodapeyya vodāpeyya, parisodheyyāti attho.
于此修习时，若生憎恶，谓欲望等毒害于无住涅槃中生，彼当发嗔恶。钵、器皿二种解，指欲求诸物法之贪欲。所谓心之污染，系依五盖五毒加以清净净除之意。
Sambodhiyaṅgesūti sambojjhaṅgesu. Sammā cittaṃ subhāvitanti sammā hetunā nayena cittaṃ suṭṭhu bhāvitaṃ vaḍḍhitaṃ. Jutimantoti ānubhāvavanto, arahattamaggañāṇajutiyā khandhādibhede dhamme jotetvā ṭhitāti attho. Te loke parinibbutāti te imasmiṃ khandhādiloke parinibbutā nāma arahattappattito paṭṭhāya kilesavaṭṭassa khepitattā saupādisesena, carimacittanirodhena khandhavaṭṭassa khepitattā anupādisesena cāti dvīhi parinibbānehi parinibbutā, anupādāno viya padīpo apaṇṇattikabhāvaṃ gatāti attho.
觉悟之支，谓觉支。所谓正洁心，乃指以正因引导，令心善化、增长。谓心有光明，似火光，因阿拉汉路径智慧之光照遍五蕴诸法。由此故称世间已斩断，意指阿拉汉已至此界中断轮回，并因断净烦恼，尽弃所有垢染。心尽灭故，谓无依止之如灯灭失光明之状态。由此二种涅槃，称为有余灭与无余灭。无余灭即断尽依止，达究竟灭尽。
Ito paraṃ yāva tatiyo paṇṇāsako, tāva uttānatthameva. · 从此以后，直到第三个五十集为止，其义都显明易解。
Saṅgāravasuttādivaṇṇanā niṭṭhitā. · 桑伽拉瓦经等注释完。
Tatiyapaṇṇāsakaṃ niṭṭhitaṃ. · 第三个五十篇章终了。
4. Catutthapaṇṇāsakaṃ
第四十五章节
§155-166
155-166. Catutthassa paṭhamavaggo uttānatthoyeva.
第155至166节。第四章第一节，意在阐发提升义。
1-44. Brāhmaṇapaccorohaṇīsuttādivaṇṇanā一至四十四、《婆罗门下降仪式经》等的注释。
§167-210
167-210. Dutiye ca paṭhamādīni uttānatthāni. Dasame pacchābhūmivāsinoti paccantadesavāsino. Sevālamālikāti pātova udakaṃ orohitvā sevālañceva uppalādīni ca gahetvā attano udakasuddhikabhāvajānanatthañceva ‘‘lokassa ca udakena suddhi hotī’’ti imassa atthassa jānanatthañca mālaṃ katvā pilandhanakā. Udakorohakāti pāto majjhanhe sāyanhe ca udakaorohaṇakā. Tenāha ‘‘sāyatatiyakaṃ udakorohaṇānuyogamanuyuttā’’ti. Ekādasamādīni uttānatthāni. Catutthe paṇṇāsake natthi vattabbaṃ.
第167至210节。在第二章中，第一节开始亦为提升义。『达萨末』意为居于后境，即后方居住者。『瑟瓦拉玛利迦』意指于水渠中下降的水，及于水渠处采取莲花等，以此知其水净洁之相，亦有“世间以水洁净”之义；此乃为了解其义而成，名为『瑟瓦拉那卡』。『乌达科萝哈卡』者，水之下降者，指午时与傍晚水水下降也。故说“系于黄昏时节水下降关系上”。十一节多为提升义。第四十五章节无须论述。
Brāhmaṇapaccorohaṇīsuttādivaṇṇanā niṭṭhitā. · 《婆罗门下降仪式经》等的注释终了。
Catutthapaṇṇāsakaṃ niṭṭhitaṃ. · 第四个五十篇章终了。