2. Anussativaggo · 2. 随念品复注
2. Anussativaggo2. 随念品
1-4. Paṭhamamahānāmasuttādivaṇṇanā1-4. 第一大名经等之义注
§11-14
11-14. Dutiyassa paṭhamādīni uttānatthāni. Tatiye kabaḷīkārāhārabhakkhānanti kabaḷīkārāhārūpajīvīnaṃ. Ko pana devānaṃ āhāro, kā āhāravelāti? Sabbesampi kāmāvacaradevānaṃ sudhā āhāro. Sā heṭṭhimehi heṭṭhimehi uparimānaṃ uparimānaṃ paṇītatamā hoti, taṃ yathāsakaṃ divasavaseneva divase divase bhuñjanti. Keci pana ‘‘biḷārapadappamāṇaṃ sudhāhāraṃ bhuñjanti, so jivhāya ṭhapitamatto yāva kesagganakhaggā kāyaṃ pharati, tesaṃyeva divasavasena satta divase yāpanasamattho hotī’’ti vadanti. Asamayavimuttiyā vimuttoti maggavimokkhena vimutto. Aṭṭhannañhi samāpattīnaṃ samāpajjanassa samayopi atthi tassa asamayopi, maggavimokkhena pana vimuccanassa samayo vā asamayo vā natthi. Yassa saddhā balavatī, vipassanā ca āraddhā, tassa gacchantassa tiṭṭhantassa nisīdantassa nipajjantassa khādantassa bhuñjantassa ca maggaphalappaṭivedho nāma na hotīti na vattabbaṃ. Iti maggavimokkhena vimuccantassa samayo vā asamayo vā natthīti maggavimokkho asamayavimutti nāma. Catutthe natthi vattabbaṃ.
第二节一开始所述内容。第三节中所谓“凶恶者以凶恶之食为生者”，即依靠凶恶的食物生活的众生。究竟天众的食为何物？为何是食？诸欲不放逸的天众所饮甘露般的清净食物。此食于下界极下之处，至上界极上之处，乃至诸界之顶，皆为最纯洁清净，诸天按照其应得，每日每日轮回享用。其中有人说：“有些人所饮之食，如同杀戮野兽大小粪便的甘露，停留于舌上，直至发育出利爪锋牙，乃至身体逐渐生成，那些人亦如同天众，七天七夜能够存活。”所谓“无时解脱”即由出离之道所获得的解脱。八正道的修习者，其正念正定等诸禅那等八支在修行时刻皆有，而非仅于某一时刻，故解脱之道的获证之时，无论是当时或非当时，皆可出现。若有强信且勤修观慧者，虽行走、坐卧、躺卧、进食、饮食，仍能证得八正道果，若无此果则不应推说其已证解脱。因此由八正道获解脱的时刻，无论是当时或非当时，均不可定论。第四点则无从讨论。
Paṭhamamahānāmasuttādivaṇṇanā niṭṭhitā. · 第一大名经等之义注已毕。
5. Mettāsuttavaṇṇanā5. 慈经之义注
§15
15. Pañcame sesajanāti mettāya cetovimuttiyā alābhino. Samparivattamānāti dakkhiṇeneva passena asayitvā sabbaso parivattamānā. Kākacchamānāti ghurughurupassāsavasena vissaraṃ karontā. Sukhaṃ supatīti ettha duvidhā supanā sayane piṭṭhippasāraṇalakkhaṇā kiriyāmayacittehi avokiṇṇabhavaṅgappavattilakkhaṇā ca. Tatthāyaṃ ubhayatthāpi sukhameva supati. Yasmā saṇikaṃ nipajjitvā aṅgapaccaṅgāni samodhāya pāsādikena ākārena sayati, niddokkamanepi jhānaṃ samāpanno viya hoti. Tenāha ‘‘evaṃ asupitvā’’tiādi.
第五节余文，谓因慈爱行心解脱。所谓身心周转旋转，即以右眼为主，旋转全身。所谓“卡卡吒摩”，是指沉重、缓慢的呼吸，令心神清明深入。所谓“安祥安卧”，此处意指有两种卧态：一种是具棉被覆盖以避外寒，一种是心意涣散而无侵扰的入睡境界。两者皆受乐受安睡。盖以四肢贴近身边，形体端正卧卧，如同修习禅那，心神宁定。故谓“如是而非安卧”等语。
Niddākāle sukhaṃ alabhitvā dukkhena suttattā eva paṭibujjhanakāle sarīrakhedena nitthunanaṃ vijambhanaṃ ito cito ca viparivattanañca hotīti āha ‘‘nitthunantā vijambhantā samparivattantā dukkhaṃ paṭibujjhantī’’ti. Ayaṃ pana sukhena suttattā sarīrakhedābhāvato nitthunanādivirahitova paṭibujjhati. Tena vuttaṃ ‘‘evaṃ appaṭibujjhitvā’’tiādi. Sukhappaṭibodho ca sarīravikārābhāvenāti āha ‘‘sukhaṃ nibbikāra’’nti.
谓入睡之时得安乐，觉醒时反觉忧伤，因体苦相生，痛苦显现。所谓“身体苦恶破坏”，是指觉醒后烦恼因身体损坏而加剧。故云“苦恶觉醒”，意即未觉之时，未能完全体认此苦。乐感的觉知是因身体的无碍而起，故云“乐稳静”，即乐感的生起因身体状态无忧。
Bhaddakameva supinaṃ passatīti idaṃ anubhūtapubbavasena devatūpasaṃhāravasena cassa bhaddakameva supinaṃ hoti, na pāpakanti katvā vuttaṃ. Tenāha ‘‘cetiyaṃ vandanto viyā’’tiādi. Dhātukkhobhahetukampi cassa bahulaṃ bhaddakameva siyā yebhuyyena cittajarūpānuguṇatāya utuāhārajarūpānaṃ.
谓如同护法菩萨守护安眠，如是所感之由，因天神聚集护持而无恶业。故称“护法敬礼象征”等句。疾苦原因多为五欲来袭，唯有如护法菩萨，观其心境宁静为多。
Ureāmukkamuttāhāro viyāti gīvāya bandhitvā ure lambitamuttāhāro viyāti kehici taṃ ekāvalivasena vuttaṃ siyā, anekaratanāvalisamūhabhūto pana muttāhāro aṃsappadesato paṭṭhāya yāva kaṭippadesassa heṭṭhābhāgā palambanto ure āmukkoyeva nāma hoti.
谓名为“脖颈解脱食”，意即食物黏附于喉咙并系于脖颈。再者谓“粘连食”，因舌头或身体某处因一条链状物相连而不离。多链相连，如肉块缠绕，连结至肩胛骨下方部位，故名“脖颈解脱食”。
Visākhatthero viyāti (visuddhi. 1.258) so kira pāṭaliputte kuṭumbiyo ahosi. So tattheva vasamāno assosi ‘‘tambapaṇṇidīpo kira cetiyamālālaṅkato kāsāvapajjoto, icchiticchitaṭṭhāneyevettha sakkā nisīdituṃ vā nipajjituṃ vā, utusappāyaṃ senāsanasappāyaṃ puggalasappāyaṃ dhammassavanasappāyanti sabbamettha sulabha’’nti. So attano bhogakkhandhaṃ puttadārassa niyyātetvā dussante baddhena ekakahāpaṇeneva gharā nikkhamitvā samuddatīre nāvaṃ udikkhamāno ekaṃ māsaṃ vasi. So vohārakusalatāya imasmiṃ ṭhāne bhaṇḍaṃ kiṇitvā asukasmiṃ vikkiṇanto dhammikāya vaṇijjāya tenevantaramāsena sahassaṃ abhisaṃhari. Iti anupubbena mahāvihāraṃ gantvā pabbajjaṃ yācati. So pabbājanatthāya sīmaṃ nīto taṃ sahassatthavikaṃ ovaṭṭikantarena bhūmiyaṃ pātesi. ‘‘Kimeta’’nti ca vutte ‘‘kahāpaṇasahassaṃ, bhante’’ti vatvā, ‘‘upāsaka, pabbajitakālato paṭṭhāya na sakkā vicāretuṃ, idāneva naṃ vicārehī’’ti vutte ‘‘visākhassa pabbajjaṭṭhānaṃ āgatā mā rittahatthā gamiṃsū’’ti muñcitvā sīmāmāḷake vikkiritvā pabbajitvā upasampanno. So pañcavasso hutvā dvemātikā paguṇā katvā attano sappāyaṃ kammaṭṭhānaṃ gahetvā ekekasmiṃ vihāre cattāro cattāro māse samapavattavāsaṃ vasamāno cari. Evaṃ caramāno –
谓比库长老维萨迦，传说其家族居住于巴达利波特。彼时长老居处即是赭衣染色的宝塔环绕之地，所在乃香火旺盛处，形色庄严，适宜坐卧。凉爽时享用以便入禅定。故其云：“此处适于坐卧禅修，聚集诸佛法闻讯者，尽皆易得。”常于此购置日用物品，售卖于健康人间，以此成就正法商行，积集千财。其后循序渐进，往大寺请愿出家。得准许后，于坛限安处，将土地划界，问其多少钱？答曰“千个金币尊者”。后又言：“居士，自你出家起不可轻率考察此地，如今即应依止。”遂于坛限圈住，出家得比库戒。五年修行，增长二十三倍收益，承持自身业处，分别住于各寺，四个月为一期，修行经过如此。
‘‘Vanantare ṭhito thero, visākho gajjamānako;
有位长老栖息于森林之中，即维萨迦·加扎曼那；
Attano guṇamesanto, imamatthaṃ abhāsatha.
自身功德快然称说此义。
‘‘Yāvatā upasampanno, yāvatā idha māgato;
他言：『只要得到上座，既已至此，
Etthantare khalitaṃ natthi, aho lābho te mārisā’’ti. (visuddhi. 1.258);
此处无他更胜者，哦，此乃汝大利也』。（净饭王书 1.258）
So cittalapabbatavihāraṃ gacchanto dvedhāpathaṃ patvā ‘‘ayaṃ nu kho maggo, udāhu aya’’nti cintayanto aṭṭhāsi. Athassa pabbate adhivatthā devatā hatthaṃ pasāretvā ‘‘eso maggo’’ti dasseti. So cittalapabbatavihāraṃ gantvā tattha cattāro māse vasitvā ‘‘paccūse gamissāmī’’ti cintetvā nipajji. Caṅkamasīse maṇilarukkhe adhivatthā devatā sopānaphalake nisīditvā parodi. Thero ‘‘ko eso’’ti āha. Ahaṃ, bhante, maṇiliyāti. Kissa rodasīti? Tumhākaṃ gamanaṃ paṭiccāti. Mayi idha vasante tumhākaṃ ko guṇoti? Tumhesu, bhante, idha vasantesu amanussā aññamaññaṃ mettaṃ paṭilabhanti, te dāni tumhesu gatesu kalahaṃ karissanti, duṭṭhullampi kathayissantīti. Thero ‘‘sace mayi idha vasante tumhākaṃ phāsuvihāro hoti, sundara’’nti vatvā aññepi cattāro māse tattheva vasitvā puna tatheva gamanacittaṃ uppādesi. Devatāpi puna tatheva parodi. Eteneva upāyena thero tattheva vasitvā tattheva parinibbāyīti. Evaṃ dhamattāvihārī bhikkhu amanussānaṃ piyo hoti.
此长老行至心山林所，遇两路径，正思惟“此路或为正道，他路亦然”，遂止步。山中神祇展手示意说：“此即正道。”长老遂往心山林，居住四月后思忖“明年复来”，便打盹。在行石侧上的宝树下，神祇又坐于阶梯果实上，对他说：“汝为何在此？”长老答曰：“尊者，此树名为宝树。”神祇问：“何故忧怨？”长老答：“因汝等常于此处相互不和。我在此时，汝等喜喜欢恨，口出恶语，会引起争端。”长老又言：“若我在此有和顺的居所，必极美妙。”说毕，居此又四月，再生往意。神祇依旧坐于树上。由斯方便，长老恰于此地住下，即于此地涅槃。此乃修习真实法的比库受众之尊者，故受众由此与非人和睦相处，受欢迎。
Balavapiyacittatāyāti iminā balavapiyacittatāmattenapi satthaṃ na kamati, pageva mettāya cetovimuttiyāti dasseti. Khippameva cittaṃ samādhiyati, kenaci paripanthena parihīnajjhānassa byāpādassa dūrasamussāritabhāvato khippameva samādhiyati, ‘‘āsavānaṃ khayāyā’’ti keci. Sesaṃ suviññeyyameva. Ettha ca kiñcāpi ito aññakammaṭṭhānavasena adhigatajjhānānampi sukhasupanādayo ānisaṃsā labbhanti. Yathāha –
所谓“精神强盛心定”，即精神最坚毅至诚者不乐世事，只乐慈心解脱。意志迅速安定，借某肢节如通过妨碍、丧失禅定，远离忧厌者，心速生禅定，谓此为“污染灭尽”。此后之余理应善知。此处且言，因他别证业善修到禅已，得幸福之因缘。如所示——
‘‘Sukhaṃ supanti munayo, ajjhattaṃ susamāhitā;
‘‘诸圣人安稳安睡，内心清净专注；觉悟者常常觉醒，恒为果德玛弟子．’”
Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā’’ti. (visuddhi. mahāṭī. 1.258); Ca ādi –
〔引文出处：大净业论第一卷第258页〕；此为开头文句——
Tathāpime ānisaṃsā brahmavihāralābhino anavasesā labbhanti byāpādādīnaṃ ujuvipaccanīkabhāvato brahmavihārānaṃ. Tenevāha ‘‘nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettācetovimuttī’’tiādi (dī. ni. 3.326; a. ni. 6.13). Byāpādādivasena ca sattānaṃ dukkhasupanādayoti tappaṭipakkhabhūtesu brahmavihāresu siddhesu sukhasupanādayo hatthagatā eva hontīti.
又如是因缘所致，梵行者居所之获无余，因其断除一切嗔恚等心态，行正直相续之梵行。故世尊说：‘嗔恚灭尽之因，善友，乃慈心自在也。’（中部尼柯耶三卷第326节；增支部六卷第13节）因嗔恚等习气为众生之痛苦之因，故嗔恚灭绝期间，于修得成功之梵行中，诸苦难得以止息，安乐随之而来，确实如释迦世尊所说。
Mettāsuttavaṇṇanā niṭṭhitā. · 慈经之义注已毕。
6. Aṭṭhakanāgarasuttavaṇṇanā6. 八城经之义注
§16
16. Chaṭṭhe beluvagāmaketi vesāliyā dakkhiṇapasse avidūre beluvagāmako nāma atthi, taṃ gocaragāmaṃ katvāti attho. Sārappattakulagaṇanāyāti mahāsāramahappattakulagaṇanāya. Dasame ṭhāneti aññe aññeti dasagaṇanaṭṭhāne. Aṭṭhakanagare jāto bhavoti aṭṭhakanāgaro. Kukkuṭārāmoti pāṭaliputte kukkuṭārāmo, na kosambiyaṃ.
16.“第六，贝罗伐嘎村”，谓于韦萨利城南不远处有一名为贝罗伐嘎村之地，意指“所牧畜之村”。“沙拉巴塔族群统计”，指大小沙拉巴塔族群统计。“第十处”，谓其他地方谓第十众数所在地。“生于八城”，谛观八城者也。“公鸡园”，指巴达利波特城中之公鸡园，而非国桑比。
Pakatatthappaṭiniddeso ta-saddoti tassa ‘‘bhagavatā’’tiādīhi padehi samānādhikaraṇabhāvena vuttassa yena abhisambuddhabhāvena bhagavā pakato adhigato supākaṭo ca, taṃ abhisambuddhabhāvaṃ saddhiṃ āgamanīyapaṭipadāya atthabhāveneva dassento ‘‘yo so…pe… abhisambuddho’’ti āha. Satipi ñāṇadassanasaddānaṃ idha paññāvevacanabhāve tena tena visesena nesaṃ visayavisese pavattidassanatthaṃ asādhāraṇañāṇavisesavasena, vijjāttayavasena, vijjābhiññānāvaraṇavasena, sabbaññutaññāṇamaṃsacakkhuvasena paṭivedhadesanāñāṇavasena ca tadatthaṃ yojetvā dassento ‘‘tesaṃ tesa’’ntiādimāha. Tattha āsayānusayaṃ jānatā āsayānusayañāṇena, sabbañeyyadhammaṃ passatā sabbaññutānāvaraṇañāṇehi. Pubbenivāsādīhīti pubbenivāsāsavakkhayañāṇehi. Paṭivedhapaññāyāti ariyamaggapaññāya. Desanāpaññāya passatāti desetabbadhammānaṃ desetabbappakāraṃ bodhaneyyapuggalānañca āsayānusayacaritādhimuttiādibhedaṃ dhammaṃ desanāpaññāya yāthāvato passatā. Arīnanti kilesārīnaṃ, pañcavidhamārānaṃ vā sāsanassa vā paccatthikānaṃ aññatitthiyānaṃ. Tesaṃ pana hananaṃ pāṭihāriyehi abhibhavanaṃ appaṭibhānatākaraṇaṃ ajjhupekkhaṇañca. Kesivinayasuttañcettha nidassanaṃ. Tathā ṭhānāṭṭhānādīni jānatā. Yathākammūpage satte passatā. Savāsanānamāsavānaṃ khīṇattā arahatā. Abhiññeyyādibhede dhamme abhiññeyyādito aviparītāvabodhato sammāsambuddhena.
针对意义之详细说明即为“此词”者也，谓世尊等说语中诸相似词语，因成就佛陀圆满觉悟之境界，彼境界为成佛之现前与获得，故以佛陀成就觉悟之境成立义理，遂以此义理为导引之教行显现，称曰‘彼者即是……成佛者也’。更谓此处知见慧眼之显现为特殊，因其分别诸境，以非凡智慧特质、智慧完全达成、智慧通达无碍及全知全慧之法眼，深入明了诸佛所说不同境界内容，故称此为“其辈诸智”。于此，了解烦恼根深之根源即可称为“习气根源见知”，以“所有应知法悉见”乃借助无漏全知慧光所见。先前净除毒习视为净尽习气根源之智，称其为圣道见解之慧。所谓“教理见解”，即透彻观见所当说法及应说法之缘起、各类众生及其习气之解脱类别等。谓“敌”，者指烦恼之敌、五种魔敌或异端误师。对彼等敌手，须以无所遮蔽之善巧权方便予以摧伏镇断，并以平等纯净之正念观察。此经律中示现典故，即知诸处诸地等义理。依其缘故，断知众生诸行动。已灭烦恼之阿拉汉，与智慧等诸第二得力之胜解力，由正觉者严正无误者而得。
Atha vā tīsu kālesu appaṭihatañāṇatāya jānatā. Kāyakammādivasena tiṇṇampi kammānaṃ ñāṇānuparivattito nisammakāritāya passatā. Davādīnampi abhāvasādhikāya pahānasampadāya arahatā. Chandādīnaṃ ahānihetubhūtāya akkhayapaṭibhānasādhikāya sabbaññutāya sammāsambuddhenāti evaṃ dasabalaaṭṭhārasaāveṇikabuddhadhammavasenapi yojanā kātabbā.
或又于三种时间因智识未受阻碍而知见。因身体业等，知悉所作各业之智慧周转，未有失误。亦见诸恶障消除，成就断除。彼者皆因无欲等无灭因缘，无生灭现前果报，由实智慧充满，为正觉佛所有。由此十重力量总集，亦可由世尊深广法义所引导而明。
Abhisaṅkhatanti attano paccayehi abhisammukhabhāvena samecca sambhuyya kataṃ. Svāssa katabhāvo uppādanena veditabbo, na uppannassa paṭisaṅkharaṇenāti āha ‘‘uppādita’’nti. Te cassa paccayā cetanāpadhānāti dassetuṃ pāḷiyaṃ ‘‘abhisaṅkhataṃ abhisañcetayita’’nti vuttanti ‘‘cetayitaṃ kappayita’’nti atthamāha. Abhisaṅkhataṃ abhisañcetayitanti ca jhānassa pātubhāvadassanamukhena viddhaṃsanabhāvaṃ ulliṅgeti. Yañhi ahutvā sambhavati, taṃ hutvā paṭiveti. Tenāha pāḷiyaṃ ‘‘yaṃ kho panā’’tiādi. Samathavipassanādhamme ṭhitoti ettha samathadhamme ṭhitattā samāhito vipassanaṃ paṭṭhapetvā aniccānupassanādīhi niccasaññādayo pajahanto anukkamena taṃ anulomañāṇaṃ pāpetā hutvā vipassannādhamme ṭhito. Samathavipassanāsaṅkhātesu dhammesu rañjanaṭṭhena rāgo. Nandanaṭṭhena nandī. Tattha sukhumā apekkhā vuttā. Yā nikantīti vuccati.
依据自性所受的条件，加之亲近而具足的因缘，相应产生所成之法。应当以产生之功用了解其生起状态，非以已生起之续造为准，故称“已生起”。其因缘即意志流转，巴利文称为“投入既成”，亦有“意图促成”之意。谓“投入既成”乃指出禅定显现的通达之境，表明其纯净断染的本质。生起则依缘发生，灭则依其因灭，故巴利文有“若因缘具足，彼即生起”等说。定慧二法若相应，定法成立，禅定安住，则生起观无常等离相，并舍除常我等错见，顺理得通此观智，因而安住于慧法。定慧相摄所生之法染净中，有乐有悦，并微妙平等称为“极乐”。
Evaṃ santeti evaṃ yathārutavaseneva imassa suttapadassa atthe gahetabbe sati. Samathavipassanāsu chandarāgo kattabboti anāgāmiphalaṃ anibbattetvā tadatthāya samathavipassanāpi anibbattetvā kevalaṃ tattha chandarāgo kattabbo bhavissati. Kasmā? Tesu samathavipassanāsaṅkhātesu dhammesu chandarāgamattena anāgāminā laddhabbassa aladdhaanāgāmiphalenapi laddhabbattā. Tathā sati tena anāgāmiphalampi laddhabbameva hoti. Tenāha ‘‘anāgāmiphalaṃ paṭiladdhaṃ bhavissatī’’ti. Sabhāvato rasitabbattā aviparīto attho eva attharaso.
应当如此通解经文本义，明净不疑。于定慧二法中，应当以爱欲为根本。若无余漏果，不入涅槃，而于彼下求涅槃，乃缘定慧二法亦不入灭，唯其因爱欲故。但何以故？因依烦恼执著之爱欲，三界生死未尽，故此定慧相摄之法，知入无余涅槃且得果实。纵令未得缘处妙果，亦因此相续之爱欲能生果，因此说“无余涅槃果必获”。因善缘因缘此理，归依于经义者应如实受知，切莫颠倒理解。
Aññāpi kāci sugatiyoti vinipātike sandhāyāha. Aññāpi kāci duggatiyoti asurakāyamāha.
别处亦说有善趣，即善行果报地，亦说有恶趣，即恶道堕落之地。
Appaṃ yācitena bahuṃ dentena uḷārapurisena viya ekaṃ dhammaṃ pucchitena ‘‘ayampi ekadhammo’’ti kathitattā ekādasapi dhammā pucchāvasena ekadhammo nāma jāto paccekaṃ vākyaparisamāpanañāyena. Pucchāvasenāti ‘‘atthi nu kho, bhante ānanda, tena…pe… sammāsambuddhena ekadhammo sammadakkhāto’’ti evaṃ pavattapucchāvasena. Amatuppattiatthenāti amatabhāvassa uppattihetutāya, sabbānipi kammaṭṭhānāni ekarasāpi amatādhigamassa paṭipattiyāti attho. Evamettha aggaphalabhūmi anāgāmiphalabhūmīti dveva bhūmiyo sarūpato āgatā, nānantariyatāya pana heṭṭhimāpi dve bhūmiyo atthato āgatā evāti daṭṭhabbāti. Pañca satāni aggho etassāti pañcasataṃ. Sesamettha uttānameva.
犹如乞求甚少而给予甚多的货主，向其请问“一者法”时，于十一法中一法因应问答而产生，或为独立语句总结演说。所谓询问，是指如“尊者阿难，世尊以一法正教授否？”之类近义问答。关于不生法，即不死之因之由，意指所有所作业场皆归于唯一不死的证得途径。故此处说总聚果地，谓到达无余涅槃果位之两地相似，而非时次序依次，但本质上依正理，实由低位而至高位而成，故对应两种同义果地。五百即五百，剩余亦指最高义。故此说明完备。
Aṭṭhakanāgarasuttavaṇṇanā niṭṭhitā. · 八城经注释完毕。
7. Gopālasuttavaṇṇanā七、牧牛者经注释
§17
17. Sattame tisso kathāti tisso aṭṭhakathā, tividhā suttassa atthavaṇṇanāti attho. Ekekaṃ padaṃ nāḷaṃ mūlaṃ etissāti evaṃsaññitā ekanāḷikā. Ekekaṃ vā padaṃ nāḷaṃ atthaniggamanamaggo etissāti ekanāḷikā. Tenāha ‘‘ekekassa padassa atthakathana’’nti. Cattāro aṃsā bhāgā atthasallakkhaṇūpāyā etissāti caturassā. Tenāha ‘‘catukkaṃ bandhitvā kathana’’nti. Niyamato nisinnassa āraddhassa vatto saṃvatto etissā atthīti nisinnavattikā, yathāraddhassa atthassa visuṃ visuṃ pariyosāpikāti attho. Tenāha ‘‘paṇḍitagopālakaṃ dassetvā’’tiādi. Ekekassapi padassa piṇḍatthadassanavasena bahūnaṃ padānaṃ ekajjhaṃ atthaṃ akathetvā ekamekassa padassa atthavaṇṇanā ayaṃ sabbattha labbhati. Catukkaṃ bandhitvāti kaṇhapakkhe upamopameyyadvayaṃ, tathā sukkapakkheti idaṃ catukkaṃ yojetvā. Ayaṃ edisesu eva suttesu labbhati. Pariyosānagamananti keci tāva āhu ‘‘kaṇhapakkhe upamaṃ dassetvā upamā ca nāma yāvadeva upameyyasampaṭipādanatthāti upameyyatthaṃ āharitvā saṃkilesapakkhaniddeso ca vodānapakkhavibhāvanatthāyāti sukkapakkhampi upamopameyyavibhāgena āharitvā suttatthassa pariyosāpanaṃ. Kaṇhapakkhe upameyyaṃ dassetvā pariyosānagamanādīsupi eseva nayo’’ti. Apare pana ‘‘kaṇhapakkhe, sukkapakkhe ca taṃtaṃupamūpameyyatthānaṃ visuṃ visuṃ pariyosāpetvāva kathanaṃ pariyosānagamana’’nti vadanti. Ayanti nisinnavattikā. Idhāti imasmiṃ gopālakasutte. Sabbācariyānaṃ āciṇṇāti sabbehipi pubbācariyehi ācaritā saṃvaṇṇitā, tathā ceva pāḷi pavattāti.
【第十七，七讲】言三种注疏，谓注疏于经文义理之不同诠释。每字犹如一孔之根，三孔乃此义之一小管。每字义之阐明，称作一孔注释。又言四部分合成，作为义理注解之方法，称“四分法”。所以说“合四分说之理”。依规矩坐而开始讲述，其旨趣为清晰详尽演讲义理，所以曰“坐讲”。亦言“显贤者与护法者”，示学及护持者宜能悉见其意。对单字详细理解，乃多字归一义，故此注释广泛应用。比喻四分在黑白两面，如粹与杂膜，能合并示意。这种四分讲述法，多见于诸经。所谓“结局”，即按黑白两面比喻，示范义理解释渐进，黑面示多少比喻，白面示相关而清晰义理之总结。亦有议论称，黑白二面各自诠释，其意详尽，达使义理完整，这即坐讲之要义。巴利文云“此乃牧者经”，意即为广泛众生宣说。
Aṅgīyanti avayavabhāvena ñāyantīti aṅgāni, koṭṭhāsā. Tāni panettha yasmā sāvajjasabhāvāni, tasmā āha ‘‘aṅgehīti aguṇakoṭṭhāsehī’’ti. Gomaṇḍalanti gosamūhaṃ. Pariharitunti rakkhituṃ. Taṃ pana pariharaṇaṃ pariggahetvā vicaraṇanti āha ‘‘pariggahetvā vicaritu’’nti. Vaḍḍhinti gunnaṃ bahubhāvaṃ bahugorasatāsaṅkhātaṃ parivuddhiṃ. ‘‘Ettakamida’’nti rūpīyatīti rūpaṃ, parimāṇaparicchedopi sarīrarūpampīti āha ‘‘gaṇanato vā vaṇṇato vā’’ti. Na pariyesati vinaṭṭhabhāvasseva ajānanato. Nīlāti ettha iti-saddo ādiattho. Tena setasabalādivaṇṇaṃ saṅgaṇhāti.
称说“组分”为各构成部分即肢节、层次结构。因其本质属五蕴种类，故称“无德层次组分”。“谷阜”指牛群隐喻。所谓“护持”，谓护卫之意。以护持为由，故作行文。谓“携带而言”即宣演之意。谓“增长”即指特性众多、广泛、增盛之状。「此谓色界」，亦云「体之形色」，并谓色亦有量取界，谓质也，故称“计量为色”，字意谓“计算者或记录者”。若不分求，则乃无知昧惘也。谓“青色”系此义之初音。故以白骸毛等色归纳集合之处也。
Dhanusattisūlādīti ettha issāsācariyānaṃ gāvīsu kataṃ dhanulakkhaṇaṃ. Kumārabhattigaṇānaṃ gāvīsu kataṃ sattilakkhaṇaṃ. Issarabhattigaṇānaṃ gāvīsu kataṃ sūlalakkhaṇanti yojanā. Ādi-saddena rāmavāsudevagaṇādīnaṃ gāvīsu kataṃ pharasucakkādilakkhaṇaṃ saṅgaṇhāti.
“弓、箭、矛”者，此处指的是强盗师徒于牛群中所加的“弓特征”。“王子奴仆族群”于牛群中所加为“七特征”。“强盗奴仆族群”于牛群中所加为“矛特征”。“宇宙之主”及“罗摩、毗湿奴族群”等牛群中所加的是“杖、镰等特征”，此列举多种特征综合起来。
Nīlamakkhikāti piṅgalamakkhikā, khuddakamakkhikā eva vā. Saṭati rujati etāyāti sāṭikā, saṃvaḍḍhā sāṭikā āsāṭikā. Tenāha ‘‘vaḍḍhantī’’tiādi. Hāretāti apanetā.
“蓝色蚁”者，即“红褐色蚁”或是“微小蚁”也。“产生一百个伤口”者，称为“毒刺”，有增长毒刺、无刺之刺。谓之“增长”等。谓“除去毒刺”者，意为驱离。
Vākenāti vākapaṭṭena. Cīrakenāti pilotikena. Antovasseti vassakālassa abbhantare. Niggāhanti susumārādiggāharahitaṃ. Pītanti pānīyassa pītabhāvaṃ. Sīhabyagghādiparissayena sāsaṅko sappaṭibhayo.
“口”即“口部尖刺”。“尾长”者即指“羽毛”。“在雨季”者谓雨季期间内。“俯伏”者指无梗之细长须。“饮用”者谓饮水之性质。“狮虎等围绕者”乃指“强敌、恐怖、极恐怖”。
Pañca ahāni ekassāti pañcāhiko, so eva vāroti, pañcāhikavāro. Evaṃ sattāhikavāropi veditabbo. Ciṇṇaṭṭhānanti caritaṭṭhānaṃ gocaraggahitaṭṭhānaṃ.
“五天”者即“五日”，一日为一周期，称为“两五日周”。同理亦应知“七天周期”等。所谓“打击之地”者，指行动之地、触及之地。
Pitiṭṭhānanti pitarā kātabbaṭṭhānaṃ, pitarā kātabbakiccanti attho. Yathāruciṃ gahetvā gacchantīti gunnaṃ rucianurūpaṃ gocarabhūmiṃ vā nadipāraṃ vā gahetvā gacchanti. Gobhattanti kappāsaṭṭhikādimissaṃ gobhuñjitabbaṃ bhattaṃ. Bhattaggahaṇeneva yāgupi saṅgahitā.
“父之家”即应做之地，即“父之所做之事”之意。依喜好择取，谓取相应口味、适合之活动场所或江河岸边活动。所谓“牛食”乃为“棉花等纤维类可供牛啃咀之食物”。由聚集食物而得食。
Dvīhākārehīti vuttaṃ ākāradvayaṃ dassetuṃ ‘‘gaṇanato vā samuṭṭhānato vā’’ti vuttaṃ. Evaṃ pāḷiyaṃ āgatāti ‘‘upacayo santatī’’ti jātiṃ dvidhā bhinditvā hadayavatthuṃ aggahetvā dasāyatanāni pañcadasa sukhumarūpānīti evaṃ rūpakaṇḍapāḷiyaṃ (dha. sa. 666) āgatā. Pañcavīsati rūpakoṭṭhāsāti salakkhaṇato aññamaññasaṅkarābhāvato rūpabhāgā. Rūpakoṭṭhāsāti vā visuṃ visuṃ appavattitvā kalāpabhāveneva pavattanato rūpakalāpā. Koṭṭhāsāti ca aṃsā avayavāti attho. Koṭṭhanti vā sarīraṃ, tassa aṃsā kesādayo koṭṭhāsāti aññepi avayavā koṭṭhāsā viya koṭṭhāsā.
“双形象”者，为示双形之体态，谓“统计或生成之法”。巴利语“巴利语”来意为“持续积累”，说明生存分为两类，收集心所，继而具足十五处、二十五色均属和谐，色部彼此无杂乱。所谓“二十五色部门”指将细分开来的各类形状单元之群。部门者，为肢体或零部件之意。谓“部门”即身体，其肢毛等为部门，亦含身体其他器官如部门之义，类比部门。
Seyyathāpītiādi upamāsaṃsandanaṃ. Tattha rūpaṃ pariggahetvāti yathāvuttaṃ rūpaṃ salakkhaṇato ñāṇena pariggaṇhitvā. Arūpaṃ vavatthapetvāti taṃ rūpaṃ nissāya ārammaṇañca katvā pavattamāne vedanādike cattāro khandhe arūpanti vavatthapetvā. Rūpārūpaṃ pariggahetvāti puna tattha yaṃ rūppanalakkhaṇaṃ, taṃ rūpaṃ. Tadaññaṃ arūpaṃ. Ubhayavinimuttaṃ kiñci natthi attā vā attaniyaṃ vāti evaṃ rūpārūpaṃ pariggahetvā. Tadubhayañca avijjādinā paccayena sapaccayanti paccayaṃ sallakkhetvā, aniccatādilakkhaṇaṃ āropetvā yo kalāpasammasanādikkamena kammaṭṭhānaṃ matthakaṃ pāpetuṃ na sakkoti, so na vaḍḍhatīti yojanā.
所谓“例如这样”即比喻破伪。说到“把色摄取下来”，是指依前所说的，以显著的种种特征通过智慧认识加以摄受为色。所谓“断除非色”，是指依赖该色和依止该色的境界，在会聚之时，将受等四蕴断除为非色。所谓“摄取色与非色”，是指这里所说的，色蕴所标示的为色，别的为非色。二者皆离不开对方，没有我与非我者，这就是摄取色与非色。二者因无明等相互依存，以相互因缘为记号，强加无常等特征。故以诸根集会等引发的业缘处为根本欲求，不能使其增长，故谓其不增长，这就是结论。
Ettakaṃ rūpaṃ ekasamuṭṭhānanti cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyanti aṭṭhavidhaṃ kammavasena; kāyaviññatti, vacīviññattīti idaṃ dvayaṃ cittavasenāti ettakaṃ rūpaṃ ekasamuṭṭhānaṃ. Saddāyatanamekaṃ utucittavasena dvisamuṭṭhānaṃ. Rūpassa lahutā, mudutā, kammaññatāti ettakaṃ rūpaṃ utucittāhāravasena tisamuṭṭhānaṃ. Rūpāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, ākāsadhātu, āpodhātu, kabaḷīkāro āhāroti ettakaṃ rūpaṃ utucittāhārakammavasena catusamuṭṭhānaṃ. Upacayo, santati, jaratā, rūpassa aniccatāti ettakaṃ rūpaṃ na kutoci samuṭṭhātīti na jānāti. Samuṭṭhānato rūpaṃ ajānantotiādīsu vattabbaṃ ‘‘gaṇanato rūpaṃ ajānanto’’tiādīsu vuttanayeneva veditabbaṃ.
所谓色，是指一汇集体，即眼根境界、耳根境界、鼻根境界、舌根境界、身根境界、女人根、男人根、生命根，这八种业因状态。身体识、言语识为二识心，这即是说色是一汇集体。声音境界一，以界识心为二汇集体。色的轻微、柔软、能作业性格，这色以界识摄养为三汇集体。色根境界、香根境界、味根境界、触根境界、空界、受界、水界、火界，这些以界识摄养及业行为四汇集体。不能认识色为从何处汇集，不知其生灭，故知节录说“无知色的汇集”，从此论说而应知。
Kammalakkhaṇoti attanā kataṃ duccaritakammaṃ lakkhaṇaṃ etassāti kammalakkhaṇo, bālo. Vuttañhetaṃ – ‘‘tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni. Katamāni tīṇi? Duccintitacintī hoti, dubbhāsitabhāsī, dukkaṭakammakārī . Imāni kho…pe… lakkhaṇānī’’ti (ma. ni. 3.246; a. ni. 3.3). Attanā kataṃ sucaritakammaṃ lakkhaṇaṃ etassāti kammalakkhaṇo, paṇḍito. Vuttampi cetaṃ ‘‘tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni. Katamāni tīṇi? Sucintitacintī hoti, subhāsitabhāsī, sukatakammakārī. Imāni kho…pe… paṇḍitalakkhaṇānī’’ti (ma. ni. 3.253; a. ni. 3.3). Tenāha ‘‘kusalākusalakammaṃ paṇḍitabālalakkhaṇa’’nti.
所谓业标志，是指自身所作的恶业的特征。愚人称之为业标志。经云：“比库啊，愚人的愚痴有三种标志。何等为三？愚痴多想，言语污秽，作恶业者。此三即愚人之标志”（中部经卷三第二四六；增支部三第三）。自身所作的善业的标志称之为业标志，称之为贤人。亦说：“比库啊，贤人的贤人标志有三。何等为三？思想良善，言语善美，作善业者。此三即贤人之标志”（中部经卷三第二五三；增支部三第三）。故曰：善恶业乃贤愚之标志。
Bāle vajjetvā paṇḍite na sevatīti yaṃ bālapuggale vajjetvā paṇḍitasevanaṃ atthakāmena kātabbaṃ, taṃ na karoti. Tathābhūtassa ca ayamādīnavoti dassetuṃ puna ‘‘bāle vajjetvā’’tiādi vuttaṃ. Tattha yaṃ bhagavatā ‘‘idaṃ vo kappatī’’ti anuññātaṃ, tadanulomañce, taṃ kappiyaṃ. Yaṃ ‘‘idaṃ vo na kappatī’’ti paṭikkhittaṃ, tadanulomañce, taṃ akappiyaṃ. Yaṃ kosallasambhūtaṃ, taṃ kusalaṃ, tappaṭipakkhaṃ akusalaṃ. Tadeva sāvajjaṃ, kusalaṃ anavajjaṃ. Āpattito ādito dve āpattikkhandhā garukaṃ, tadaññaṃ lahukaṃ. Dhammato mahāsāvajjaṃ garukaṃ, appasāvajjaṃ lahukaṃ. Sappaṭikāraṃ satekicchaṃ, appaṭikāraṃ atekicchaṃ. Dhammatānugataṃ kāraṇaṃ, itaraṃ akāraṇaṃ. Taṃ ajānantoti kappiyākappiyaṃ, garuka-lahukaṃ, satekicchātekicchaṃ ajānanto suvisuddhaṃ katvā sīlaṃ rakkhituṃ na sakkoti. Kusalākusalaṃ, sāvajjānavajjaṃ, kāraṇākāraṇaṃ ajānanto khandhādīsu akusalatāya rūpārūpapariggahampi kātuṃ na sakkoti, kuto tassa kammaṭṭhānaṃ gahetvā vaḍḍhanā. Tenāha ‘‘kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkotī’’ti.
言『勿与愚人交，宜与贤人交』，是指不应与愚人来往，以免误己，故不作此事。为显实况，谓『勿与愚人交』。世尊所言“此事你们当作”，是表许可，顺从之则可行；而“此事你们不可作”是禁止，违犯之则不可行。所谓因智慧而生者，乃善业，反之为恶业。善恶业各有重轻，除过分重恶之外，轻者常所犯；最大的过失恶业，极重恶业不多犯。为做到事半功倍，或做少量之恶，或做大量之恶。顺法者为有因缘，不顺者无因缘。如因无知，不得纯净持守戒律者。因不识善恶、罪非罪，不能于蕴等中摄受色与非色，何况依持业处以增长之？故曰“无力增长业缘处”。
Govaṇasadise attabhāve uppajjitvā tattha dukkhuppattihetuto micchāvitakkā āsāṭikā viyāti āsāṭikāti āha ‘‘akusalavitakkaṃ āsāṭikaṃ ahāretvā’’ti.
譬如牛舍里起身，因愚痴生苦难因缘。恶念、妄念如恶魔所作，称为恶念心所受肆虐。
‘‘Gaṇḍoti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacana’’nti (saṃ. ni. 4.103; a. ni. 8.56; 9.15) vacanato chahi vaṇamukhehi vissandamānayūso gaṇḍo viya pilotikākhaṇḍena chadvārehi vissandamānakilesāsuci attabhāvavaṇo satisaṃvarena pidahitabbo, ayaṃ pana evaṃ na karotīti āha ‘‘yathā so gopālako vaṇaṃ na paṭicchādeti, evaṃ saṃvaraṃ na sampādetī’’ti.
世尊说：“群，是五阴集之一种名词”（根本释论四百零三；增支部八五六及九一五）。此语以六门如六门房间一般，浑浊污秽、烦恼污秽及自性污秽如房间。弟子以正念制止，防护犯戒。佛告：“就如牧童不将牛圈草场遮蔽，弟子亦不可生起怠慢约束。”
Yathā dhūmo indhanaṃ nissāya uppajjamāno saṇho sukhumo, taṃ taṃ vivaraṃ anupavissa byāpento sattānaṃ ḍaṃsamakasādiparissayaṃ vinodeti, aggijālāsamuṭṭhānassa pubbaṅgamo hoti, evaṃ dhammadesanāñāṇassa indhanabhūtaṃ rūpārūpadhammajātaṃ nissāya uppajjamānā saṇhā sukhumā taṃ taṃ khandhantaraṃ āyatanantarañca anupavissa byāpeti, sattānaṃ micchāvitakkādiparissayaṃ vinodeti, ñāṇaggijālāsamuṭṭhāpanassa pubbaṅgamo hoti, tasmā dhūmo viyāti dhūmoti āha ‘‘gopālako dhūmaṃ viya dhammadesanādhūmaṃ na karotī’’ti. Attano santikaṃ upagantvā nisinnassa kātabbā tadanucchavikā dhammakathā upanisinnakakathā. Katassa dānādipuññassa anumodanakathā anumodanā. Tatoti dhammakathādīnaṃ akaraṇato. ‘‘Bahussuto guṇavāti na jānantī’’ti kasmā vuttaṃ? Nanu attano jānāpanatthaṃ dhammakathādi na kātabbamevāti? Saccaṃ na kātabbameva, suddhāsayena pana dhamme kathite tassa guṇajānanaṃ sandhāyetaṃ vuttaṃ. Tenāha bhagavā –
如同烟因燃料而生，既密且细微，深入各缝隙，不偏不倚，除灭众生周围蚊蝇蚁虫等害，乃火网生起之前兆；法之宣说之智慧亦如是，倚赖生法色法而生，既密且细微，深入各蕴之间及处之间，不偏不倚，除灭众生身心内错误念等烦恼迷惑，为智慧之火网生起之前兆。故烟散谓之烟，如来曰『牧烟者不自造法之烟』。居近坐者当为随应释其法义与其性质。是则为赞叹于施与诸功德之赞叹语。由此而知法讲说等事非无为。《多闻为德》言语非知晓者，何以故？难道对自知悉为传授法说等不应为乎？实则不应为，惟于清净道理中所论德性理应知晓，故世尊说――
‘‘Nābhāsamānaṃ jānanti, missaṃ bālehi paṇḍitaṃ;
『不显露而知晓，愚人不能及智者；
Bhāsaye jotaye dhammaṃ, paggaṇhe isinaṃ dhaja’’nti.
言说照明法，举起正法旗。』
Taranti otaranti etthāti titthaṃ, naditaḷākādīnaṃ nahānapānādiatthaṃ otaraṇaṭṭhānaṃ. Yathā pana taṃ udakena otiṇṇasattānaṃ sarīramalaṃ pavāheti, parissamaṃ vinodeti, visuddhiṃ uppādeti, evaṃ bahussutā attano samīpaṃ otiṇṇasattānaṃ dhammodakena cittamalaṃ pavāhenti, parissamaṃ vinodenti, visuddhiṃ uppādenti, tasmā te titthaṃ viyāti titthaṃ. Tenāha ‘‘titthabhūte bahussutabhikkhū’’ti. Byañjanaṃ kathaṃ ropetabbanti, bhante, idaṃ byañjanaṃ ayaṃ saddo kathaṃ imasmiṃ atthe ropetabbo, kena pakārena imassa atthassa vācako jāto. ‘‘Nirūpetabba’’nti vā pāṭho, nirūpetabbaṃ ayaṃ sabhāvanirutti kathamettha nirūḷhāti adhippāyo. Imassa bhāsitassa ko atthoti saddatthaṃ pucchati. Imasmiṃ ṭhāneti imasmiṃ pāḷippadese. Pāḷi kiṃ vadatīti bhāvatthaṃ pucchati. Attho kiṃ dīpetīti bhāvatthaṃ vā? Saṅketatthaṃ vā. Na paripucchatīti vimaticchedanapucchāvasena sabbaso pucchaṃ na karoti. Na paripañhatīti pari pari attano ñātuṃ icchaṃ na ācikkhati, na vibhāveti. Tenāha ‘‘na jānāpetī’’ti. Teti bahussutabhikkhū. Vivaraṇaṃ nāma atthassa vibhajitvā kathananti āha ‘‘bhājetvā na desentī’’ti. Anuttānīkatanti ñāṇena apākaṭīkataṃ guyhaṃ paṭicchannaṃ. Na uttāniṃ karontīti sinerupādamūle vālikaṃ uddharanto viya pathavīsandhārodakaṃ vivaritvā dassento viya ca uttānaṃ na karonti.
穿越、通过，此地谓渡河渡湖等处渡场。譬如水流将过河者身体之垢污洗涤一扫，轻微污垢除灭，产生净洁，诸多闻者即如清净法水洗涤其心垢，轻微污垢消散，净洁生起，故谓彼处为度，故曰『居渡处多闻比库』。此语所要表达何义？尊者，此句应如何安置于此教理？何种方式此语能代表此义？有人问：‘应否去除之？’或此语应当去除？去除即揭穿此语之下隐藏之意，何以去除之？问者意即问此言意为何？此处何处？巴利如何说？义如何阐明？示意为何？未作全盘询问阻断，不作全面返问，不欲详述其义、说明，故曰‘不令知晓’。此乃多闻比库状况。注解者以此分解义理而说『拆开不说』。此即声之表义。
Evaṃ yassa dhammassa vasena bahussutā ‘‘tittha’’nti vuttā pariyāyato. Idāni tameva dhammaṃ nippariyāyato ‘‘tittha’’nti dassetuṃ ‘‘yathā vā’’tiādi vuttaṃ. Dhammo hi taranti otaranti etena nibbānaṃ nāma taḷākanti ‘‘tittha’’nti vuccati. Tenāha bhagavā sumedhabhūto –
如是，此法之具足，多闻比库谓之渡，围绕此经法乃造理以显现。今当详述此法，如同渡要，讲述『如是』『宛若』等表达。法者穿越及通过，名之为涅槃池，名为渡。故世尊慧明起言：
‘‘Evaṃ kilesamaladhovaṃ, vijjante amatantaḷe;
『如是烦恼之污泥消除，智慧生于无死之池；
Na gavesati taṃ taḷākaṃ, na doso amatantaḷe’’ti. (bu. vaṃ. 2.14) –
『不寻求那水池』，『不嫌恶无尽池水』，如此说。
Dhammasseva nibbānassotaraṇatitthabhūtassa otaraṇākāraṃ ajānanto ‘‘dhammatitthaṃ na jānātī’’ti vutto.
对于法，若不知涅槃已超越世间所在，便说『不知法所在』。
Pītāpītanti gogaṇe pītaṃ apītañca gorūpaṃ na jānāti, na vindati. Avindanto hi ‘‘na labhatī’’ti vutto. ‘‘Ānisaṃsaṃ na vindatī’’ti vatvā tassa avindanākāraṃ dassento ‘‘dhammassavanaggaṃ gantvā’’tiādimāha.
『喜、悲』如同牛群，不分别牛是苦是乐，不能见得。不能见得者，即说『不能获得』。又说『不依止因缘而得』，以此显其不能分别之状，称为『依教法的正见之路』等。
Ayaṃ lokuttaroti padaṃ sandhāyāha ‘‘ariya’’nti. Paccāsattiñāyena anantarassa hi vippaṭisedho vā. Ariyasaddo vā niddosapariyāyo daṭṭhabbo. Aṭṭhaṅgikanti ca visuṃ ekajjhañca aṭṭhaṅgikaṃ upādāya gahetabbaṃ, aṭṭhaṅgatā bāhullato ca. Evañca katvā sattaṅgassapi ariyamaggassa saṅgaho siddho hoti.
这词表示『世外之境』，当看到『圣人』一词，即于现报后后马上应知其无碍对立。『圣』为无所谓忧烦之名。『八正道』为纯正唯一之道，且广泛包含八支。因如此，修持七支，圣道总摄可得成就。
Cattāro satipaṭṭhānetiādīsu avisesena satipaṭṭhānā vuttā. Tattha kāyavedanācittadhammārammaṇā satipaṭṭhānā lokiyā, tattha sammohaviddhaṃsanavasena pavattā nibbānārammaṇā lokuttarāti evaṃ ‘‘ime lokiyā, ime lokuttarā’’ti yathābhūtaṃ nappajānāti.
说四念处等处特别为念处。此中身、受、心、法等境界为世间处；受惑染烦扰而转之涅槃境界为世外处。故«此为世间，此为世外»，理则究竟不惑。
Anavasesaṃ duhatīti paṭiggahaṇe mattaṃ ajānanto kismiñci dāyake saddhāhāniyā, kismiñci paccayahāniyā anavasesaṃ duhati. Vācāya abhihāro vācābhihāro. Paccayānaṃ abhihāro paccayābhihāro.
『完全不坏』指修持不知其受托负载何物，何为依止。说话称呼为『话的适用』，因缘称呼为『因缘的适用』等。
‘‘Imeamhesu garucittīkāraṃ na karontī’’ti iminā navakānaṃ bhikkhūnaṃ sammāpaṭipattiyā abhāvaṃ dasseti ācariyupajjhāyesu pitupemassa anupaṭṭhāpanato, tena ca sikkhāgāravatābhāvadīpanena saṅgahassa abhājanabhāvaṃ, tena therānaṃ tesu anuggahābhāvaṃ. Na hi sīlādiguṇehi sāsane thirabhāvappattā ananuggahetabbe sabrahmacārī anuggaṇhanti, niratthakaṃ vā anuggahaṃ karonti. Tenāha ‘‘navake bhikkhū’’tiādi. Dhammakathābandhanti paveṇiāgataṃ pakiṇṇakadhammakathāmaggaṃ. Saccasattappaṭisandhipaccayākārappaṭisaṃyuttaṃ suññatādīpanaṃ guḷhaganthaṃ. Vuttavipallāsavasenāti ‘‘na rūpaññū’’tiādīsu vuttassa paṭisedhassa paṭikkhepavasena aggahaṇavasena. Yojetvāti ‘‘rūpaññū hotīti gaṇanato vā vaṇṇato vā rūpaṃ jānātī’’tiādinā, ‘‘tassa gogaṇopi na parihāyati, pañcagorasaparibhogatopi na paribāhiro hotī’’tiādinā ca atthaṃ yojetvā. Veditabboti tasmiṃ tasmiṃ pade yathārahaṃ attho veditabbo. Sesaṃ sabbattha uttānamevāti.
『她们在心志沉重的师父面前，不做责备的事情』，此言显示新出家的比库因未能善修正行而缺乏观察，因彼等师父怜爱如父亲般的疼惜没有适当照料，导致僧舍不守规矩、集体不和，故新比库未能得到长老们的扶持。若是依戒律等善行教法已建立稳固基础，则所有出家人必当相互扶持，不做无益的帮忙。故此说『新比库』等语。依此理，法义仅限于根本经典解说，结合真实和断谬的法则，是深奥难解的经典文献。所谓因教理颠倒不朽之流失，即是以“不识色法”等语句的禁止否定为基础而加以论述。关于“能认识色法者”，意即对色法有所观察和界说者，且其意识亦不可除，亦不得违反五种对亚他色的使用权界限等意，均合于此处阐释义理。须当明了各处语句依正确含义理解，余下诸法普遍皆以由上而下次第说明为据。
Gopālasuttavaṇṇanā niṭṭhitā. · 牧牛者经注释完毕。
Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya · 如是满足希求注之增支部注释
Ekādasakanipātavaṇṇanāya anuttānatthadīpanā samattā. · 十一集篇注释中阐明未显之义已完成。
Niṭṭhitā ca manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya · 满足希求注之增支部注释完毕
Anuttānatthapadavaṇṇanā. · 「无上义」句义释。
Nigamanakathāvaṇṇanā结论语释
Mahāaṭṭhakathāyasāranti aṅguttaramahāaṭṭhakathāya sāraṃ. Ekūnasaṭṭhimattoti thokaṃ ūnabhāvato mattasaddaggahaṇaṃ. Mūlaṭṭhakathāsāranti pubbe vuttaaṅguttaramahāaṭṭhakathāya sārameva anunigamavasena vadati. Atha vā mūlaṭṭhakathāsāranti porāṇaṭṭhakathāsu atthasāraṃ. Tenedaṃ dasseti – aṅguttaramahāaṭṭhakathāya atthasāraṃ ādāya imaṃ manorathapūraṇiṃ karonto sesamahānikāyānampi mūlaṭṭhakathāsu idha viniyogakkhamaṃ atthasāraṃ ādāya evamakāsinti. Mahāvihārādhivāsīnanti ca idaṃ purimapacchimapadehi saddhiṃ sambandhitabbaṃ ‘‘mahāvihārādhivāsīnaṃ samayaṃ pakāsayantī, mahāvihārādhivāsīnaṃ mūlaṭṭhakathāsāraṃ ādāyā’’ti. Tenāti puññena. Hotu sabbo sukhī lokoti kāmāvacarādivibhāgo sabbo sattaloko yathārahaṃ bodhittayādhigamavasena sampattena nibbānasukhena sukhī sukhito hotūti sadevakassa lokassa accantaṃ sukhādhigamāya attano puññaṃ pariṇāmeti.
所谓《大注疏要义》，即是《增支部大注疏》之总结。其约为一百五十九条，为简略部分，语意紧凑。又所谓根本注疏精义，是指早先述说之《增支部大注疏》核心内容，且连贯逐条论述。又有曰根本注疏精义，亦即古老注疏之意旨总结。此处说明，取《增支部大注疏》核心要义，完成此愿望，亦用于后续之根本注疏中，约等同用法。又所谓大型寺院住持等人，俗称前后肩并时段之间以共同传递，即述：“大型寺院住持时期，现显其取用根本注疏要义”。是谓功德。愿一切众生皆得幸福，使各界众生如实证得已，则以现时已得涅槃之幸福者自我功德，广遍遍施散布于诸天界，广被受乐。
Ettāvatā samattāva, sabbaso vaṇṇanā ayaṃ;
此处阐述到此为止，整体详解至此；
Vīsatiyā sahassehi, ganthehi parimāṇato.
以二十千卷之数，论著篇幅尺度；
Porāṇānaṃ kathāmagga-sāramettha yato ṭhitaṃ;
本处定位于古老论述经典精髓；
Tasmā sāratthamañjūsā, iti nāmena vissutā.
因此以“要义精髓”为名而著称。
Ajjhesito narindena, sohaṃ parakkamabāhunā;
由今所尊敬的国王出面，我亲自以勇猛之臂承担此事；
Saddhammaṭṭhitikāmena, sāsanujjotakārinā.
依据正法而坚定不移，成为教法之光明的引导者。
Teneva kārite ramme, pāsādasatamaṇḍite;
正是在他促成下，于华丽的宫殿广场中，
Nānādumagaṇākiṇṇe, bhāvanābhiratālaye.
各类道路纵横交错，成为修习安住的愉悦之地。
Sītalūdakasampanne , vasaṃ jetavane imaṃ;
此地位于清凉水池环绕的揭德林中，
Atthabyañjanasampannaṃ, akāsiṃ sādhusammataṃ.
且充满利益与美好特质，遂依照善法完成此功德。
Yaṃ siddhaṃ iminā puññaṃ, yaṃ caññaṃ pasutaṃ mayā;
此处由我亲自造作的福德中，所成就并具他利益者，
Etena puññakammena, dutiye attasambhave.
凭此福慧之业，续次自他生命延续，
Tāvatiṃse pamodento, sīlācāraguṇe rato;
护持三十三天喜悦，欢乐于戒律行为品德，
Alaggo pañcakāmesu, patvāna paṭhamaṃ phalaṃ.
远离五欲，证得初果，
Antime attabhāvamhi, metteyyaṃ munipuṅgavaṃ;
在最后自身存在时，
Lokaggapuggalaṃ nāthaṃ, sabbasattahite rataṃ.
持有慈心，通达之圣者，世间第一人，众生利益所乐者。
Disvāna tassa dhīrassa, sutvā saddhammadesanaṃ;
智者见闻、聆听正法之说，
Adhigantvā phalaṃ aggaṃ, sobheyyaṃ jinasāsanaṃ.
获得最高果报，增辉大自在者教法。
Sadā rakkhantu rājāno, dhammeneva imaṃ pajaṃ;
诸王恒护此法，专心于此民众；
Niratā puññakammesu, jotentu jinasāsanaṃ.
于善业勤行不辍，令大自在者教法光明普照。
Ime ca pāṇino sabbe, sabbadā nirupaddavā;
诸有情众生恒无烦恼，
Niccaṃ kalyāṇasaṅkappā, pappontu amataṃ padanti.
恒怀善念，得无上极乐之境。
Aṅguttaraṭīkā samattā. · 《增支部复注》完。