1. Sambodhivaggo · 1. 正觉品复注
1. Sambodhivaggo一、正觉品
1-2. Sambodhisuttādivaṇṇanā一至二、正觉经等注释
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1-2. Navakanipātassa paṭhamadutiyesu natthi vattabbaṃ.
第一至第二则文中无须陈说之义。
3. Meghiyasuttavaṇṇanā三、梅吉亚经注释
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3. Tatiye (udā. aṭṭha. 31) meghiyoti tassa therassa nāmaṃ. Upaṭṭhāko hotīti paricārako hoti. Bhagavato hi paṭhamabodhiyaṃ upaṭṭhākā anibaddhā ahesuṃ. Ekadā nāgasamalo, ekadā nāgito, ekadā upavāṇo, ekadā sunakkhatto, ekadā cundo samaṇuddeso , ekadā sāgato, ekadā meghiyo, tadāpi meghiyattherova upaṭṭhāko hoti. Tenāha ‘‘tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hotī’’ti.
第三则（例如同八章三十一节）中，『梅吉亚』为该长老之名。『上护者』指的是侍者。世尊成道之初，侍者们尚未固定。曾有一次侍者名曰『龙净』，另一次名『龙逸』，又一次名『优婆难』，一次是『孙迦达』，一次是『准陀沙门之意』，一次是『萨咖德』，一次是『梅吉亚』，即使如此，仍是梅吉亚长老担任侍者。故此说：“当时尊长梅吉亚是世尊的侍者。”
Kimikāḷāyāti kāḷakimīnaṃ bahulatāya ‘‘kimikāḷā’’ti laddhanāmāya nadiyā. Jaṅghāvihāranti ciranisajjāya jaṅghāsu uppannakilamathavinodanatthaṃ vicaraṇaṃ. Pāsādikanti aviraḷarukkhatāya siniddhapattatāya ca passantānaṃ pasādaṃ āvahatīti pāsādikaṃ. Sandacchāyatāya manuññabhūmibhāgatāya ca anto paviṭṭhānaṃ pītisomanassajananaṭṭhena cittaṃ rametīti ramaṇīyaṃ. Alanti pariyattaṃ, yuttantipi attho. Padhānatthikassāti padhānena bhāvanānuyogena atthikassa. Yasmā so padhānakamme yutto padhānakammiko nāma hoti, tasmā vuttaṃ ‘‘padhānakammikassā’’ti. Āgaccheyyāhanti āgaccheyyaṃ ahaṃ. Therena kira pubbe taṃ ṭhānaṃ anuppaṭipāṭiyā pañca jātisatāni raññā eva satā anubhūtapubbaṃ uyyānaṃ ahosi, tenassa diṭṭhamatteyeva tattha viharituṃ cittaṃ nami.
“Kimikāḷā”是指坎时河之名，因该河多蜻蜓而得此俗名。『脚步游行』意即长期行走且因膝盖磨损或不适而行走缓慢。『宜人』则意指郁郁葱葱的林木浓密，日影投射充足，令游人心旷神怡。『遮阴』表示有遮挡寒暑的树荫和人的居住地界限，因而生起欢喜心而怡然自乐，故称『美丽』。『翻动与包围』，意指水流轻漾或波纹上下环绕，『适合一起』则指有利于修习特定禅业。『基于专注』，即因修行专注而具足，所以称为『基于专注的』。因修习此专注行为而被称为『修习专注者』，故说“修习专注者”。“我要去，我应去。”据传此地早年因未曾转法轮，五百国王皆未成佛前因果中，成就有前，于此地庄园中心生宁悦，故而专注停驻。
Yāvaaññopi koci bhikkhu āgacchatīti añño kocipi bhikkhu mama santikaṃ yāva āgacchati, tāva āgamehīti attho. ‘‘Koci bhikkhu dissatī’’tipi pāṭho, ‘‘āgacchatū’’tipi paṭhanti, tathā ‘‘dissatū’’tipi. Natthi kiñci uttari karaṇīyanti catūsu saccesu catūhi maggehi pariññādīnaṃ soḷasannaṃ kiccānaṃ katattā abhisambodhiyā vā adhigatattā tato aññaṃ uttari karaṇīyaṃ nāma natthi. Catūsu saccesu catunnaṃ kiccānaṃ katattāti idaṃ pana maggavasena labbhabhānaṃ bhedaṃ anupekkhitvā vuttaṃ. Atthi katassa paṭicayoti mayhaṃ santāne nipphāditassa sīlādidhammassa ariyamaggassa anadhigatattā tadatthaṃ puna vaḍḍhanasaṅkhāto paṭicayo atthi, icchitabboti attho.
所以说，当有比库前来时，他来到我近前，直到他完全到达，称此为“前来”。诵有“某比库显现”句式，也有“愿其降临”句式，也有“令人现现”句式。没有其他更进一步的说法于四圣谛及四圣道中。於已获得正觉后，不再须其他说明。这基于四圣谛中己完成三项功课的区别而写出。此处指四圣谛中，已成就三项功课的区别而忽视之，故此称谓。若有人问“有肯定之因或根据吗？”因我传承中，未获阿拉汉法门者，不得断定其所习持的戒律与圣道未成就，此谓“有肯定之因”，意思是所欲证道业，仍需增长。
Tividhanāṭakaparivāroti mahantitthiyo majjhimitthiyo atitaruṇitthiyoti evaṃ vadhūkumārikakaññāvatthāhi tividhāhi nāṭakitthīhi parivuto. Akusalavitakkehīti yathāvuttehi kāmavitakkādīhi. Apare pana ‘‘tasmiṃ vanasaṇḍe pupphaphalapallavādīsu lobhavasena kāmavitakko, kharassarānaṃ pakkhiādīnaṃ saddassavanena byāpādavitakko, leḍḍuādīhi tesaṃ viheṭhanādhippāyena vihiṃsāvitakko. ‘Idhevāhaṃ vaseyya’nti tattha sāpekkhatāvasena vā kāmavitakko, vanacarake tattha tattha disvā tesu cittadubbhanena byāpādavitakko, tesaṃ viheṭhanādhippāyena vihiṃsāvitakko tassa uppajjatī’’ti vadanti. Yathā tathā vā tassa micchāvitakkappavattiyeva acchariyakāraṇaṃ. Acchariyaṃ vata, bhoti garahaṇacchariyaṃ nāma kiretaṃ . Yathā āyasmā ānando bhagavato valiyagattaṃ disvā avoca ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante’’ti (saṃ. ni. 5.511). Samparivāritāti vokiṇṇā. Attani garumhi ca ekattepi bahuvacanaṃ dissati. ‘‘Anvāsatto’’tipi pāṭho. Kasmā panassa bhagavā tattha gamanaṃ anujāni? ‘‘Ananuññātopi cāyaṃ maṃ ohāya gacchissateva, paricārakāmatāya maññe bhagavā gantuṃ na detīti cassa siyā aññathattaṃ, tadassa dīgharattaṃ ahitāya dukkhāya saṃvatteyyā’’ti anujāni.
所谓三类戏剧表演者，乃指年长女、成年人及年轻女性共三类，因其具备女童、少女、年轻女子之形象，而合称三种戏剧女角。所谓不善意念，乃指前述之欲界意念等不善之念。另有说法称：“在此森林密处，因见花果叶等贪欲而行欲界意念，听见野兽鸟类声响而起嗔恨意念，见致病秽物病侵而起害意念。‘我今居于此’即心存依赖而起欲界意念，见游猎者四处巡狩心生烦闷而起嗔恨意念，因所作害兽庄稼之事而起害意念。”因此如是说，其错误意念之产生实属惊异的缘由。确实惊异，此称惊异之称谓。譬如尊长阿难见世尊积雨层云云时，曾称赞“殊胜、奇特”。『环绕』意为被包围围绕自所处之处，单数与复数混杂使用。『连带』念法的读法有不同。何者令世尊于彼地往来？“即使未经许可，此人必离弃我去，因侍者想让其去，世尊不令他去”，此乃另一侧面说明，长久以来带来苦难，必定令其离去之由。
Evaṃ tasmiṃ attano pavattiṃ ārocetvā nisinne athassa bhagavā sappāyadhammaṃ desento ‘‘aparipakkāya, meghiya, cetovimuttiyā’’tiādimāha. Tattha ‘‘aparipakkāyā’’ti paripākaṃ appattāya. Cetovimuttiyāti kilesehi cetaso vimuttiyā. Pubbabhāge hi tadaṅgavasena ceva vikkhambhanavasena ca cetaso vimutti hoti, aparabhāge samucchedavasena ceva paṭippassaddhivasena ca. Sāyaṃ vimutti heṭṭhā vitthārato kathitāva, tasmā tattha vuttanayena veditabbā. Tattha vimuttiparipācanīyehi dhammehi āsaye paripācite sodhite vipassanāya maggagabbhaṃ gaṇhantiyā paripākaṃ gacchantiyā cetovimutti paripakkā nāma hoti, tadabhāve aparipakkā.
如此在自己行动中表明后，世尊坐下说法，称“尚未成熟者，梅吉亚，应当心解脱”等。此处所云“尚未成熟”指未得成熟果位。“心解脱”意指心离烦恼而自由。之前阶段或因烦恼障蔽，或因心中妄念蔓延而有心不解脱；成熟阶段则因断灭烦恼与心净静而获真正心解脱。晚上解脱曾详细说明，故此处当依照所讲明白。于应成就之解脱法中，已成熟心所获得的涅槃种子随观修净而得成熟，此即所谓“成熟之心解脱”，若无此则称为“未成熟”。
Katame pana vimuttiparipācanīyā dhammā? Saddhindriyādīnaṃ visuddhikaraṇavasena pannarasa dhammā veditabbā. Vuttañhetaṃ –
究竟应当净除的法有哪些？须知应当了知的是由信心根等诸根净化而生起的十三种法。依经中所说如下：
‘‘Assaddhe puggale parivajjayato, saddhe puggale sevato bhajato payirupāsato, pasādanīye suttante paccavekkhato imehi tīhākārehi saddhindriyaṃ visujjhati.
『离无信之人而住，亲近信心之人，与之相应而恭敬，回顾可信经教，依此三种形态，信根得以净清。』
‘‘Kusīte puggale parivajjayato, āraddhavīriye puggale sevato bhajato payirupāsato, sammappadhāne paccavekkhato imehi tīhākārehi vīriyindriyaṃ visujjhati.
『离疲惫懈怠之人而住，亲近精进之人，与之相应而恭敬，回顾正当用力，依此三种形态，精进根得以净清。』
‘‘Muṭṭhassatī puggale parivajjayato, upaṭṭhitassatī puggale sevato bhajato payirupāsato, satipaṭṭhāne paccavekkhato imehi tīhākārehi satindriyaṃ visujjhati.
『离失念之人而住，亲近具念之人，与之相应而恭敬，回顾念处修习，依此三种形态，念根得以净清。』
‘‘Asamāhite puggale parivajjayato, samāhite puggale sevato bhajato payirupāsato, jhānavimokkhe paccavekkhato imehi tīhākārehi samādhindriyaṃ visujjhati.
『离散乱不定之人而住，亲近专注之人，与之相应而恭敬，回顾禅那解脱，依此三种形态，定根得以净清。』
‘‘Duppaññe puggale parivajjayato, paññavante puggale sevato bhajato payirupāsato, gambhīrañāṇacariyaṃ paccavekkhato imehi tīhākārehi paññindriyaṃ visujjhati.
『离愚痴无明之人而住，亲近智慧之人，与之相应而恭敬，回顾深明真智的修行，依此三种形态，慧根得以净清。』
‘‘Iti ime pañca puggale parivajjayato, pañca puggale sevato bhajato payirupāsato, pañca suttante paccavekkhato imehi pannarasahi ākārehi imāni pañcindriyāni visujjhantī’’ti (paṭi. ma. 1.185).
『如此，这五人受戒离出，五人侍奉侍候，五人奉养事奉，五人反复观照这些经文，这些六十六种形态的五根，于此教法中得以净化』（相应部法句经1.185）。
Aparehipi pannarasahi ākārehi imāni pañcindriyāni visujjhanti. Aparepi pannarasa dhammā vimuttiparipācanīyā. Saddhāpañcamāni indriyāni, aniccasaññā anicce, dukkhasaññā dukkhe, anattasaññā, pahānasaññā, virāgasaññāti imā pañca nibbedhabhāgiyā saññā, kalyāṇamittatā, sīlasaṃvaro, abhisallekhatā, vīriyārambho, nibbedhikapaññāti. Tesu veneyyadamanakusalo satthā veneyyassa meghiyattherassa ajjhāsayavasena idha kalyāṇamittatādayo vimuttiparipācanīye dhamme dassento ‘‘pañca dhammā paripakkāya saṃvattantī’’ti vatvā te vitthārento ‘‘idha, meghiya, bhikkhu kalyāṇamitto hotī’’tiādimāha.
另外还有六十六种形态，这些五根亦得净化。还有六十种法，能令解脱得圆满。这五种信根，因无常识见而识无常，因苦识见而识苦，因无我识见而识无我，因舍离识见而识放弃，因厌离识见而识离欲。这五种令心退转的识见，为善朋友相，戒行自束相，精勤努力相，智慧令断相。善教师，依其根本心念，指导如来弟子萨咖德长老，在善朋友等解脱要义上作开示，说‘五法成熟而行’。说完这些，他又详情说明：‘此处，萨咖，你是善朋友’，等等言辞。
Tattha kalyāṇamittoti kalyāṇo bhaddo sundaro mitto etassāti kalyāṇamitto. Yassa sīlādiguṇasampanno ‘‘aghassa tātā hitassa vidhātā’’ti evaṃ sabbākārena upakāro mitto hoti, so puggalo kalyāṇamittova. Yathāvuttehi kalyāṇapuggaleheva sabbiriyāpathesu saha ayati pavattati, na vinā tehīti kalyāṇasahāyo. Kalyāṇapuggalesu eva cittena ceva kāyena ca ninnapoṇapabbhārabhāvena pavattatīti kalyāṇasampavaṅko. Padattayena kalyāṇamittasaṃsagge ādaraṃ uppādeti. Ayaṃ kalyāṇamittatāsaṅkhāto brahmacariyavāsassa ādibhāvato sabbesañca kusaladhammānaṃ bahukāratāya padhānabhāvato ca imesu pañcasu dhammesu ādito vuttattā paṭhamo anavajjadhammo avisuddhānaṃ saddhādīnaṃ visuddhikaraṇavasena cetovimuttiyā paripakkāya saṃvattati. Ettha ca kalyāṇamittassa bahukāratā padhānatā ca ‘‘upaḍḍhamidaṃ, bhante, brahmacariyassa yadidaṃ kalyāṇamittatā’’ti vadantaṃ dhammabhaṇḍāgārikaṃ ‘‘mā hevaṃ, ānandā’’ti dvikkhatuṃ paṭisedhetvā ‘‘sakalameva hidaṃ, ānanda, brahmacariyaṃ yadidaṃ kalyāṇamittatā kalyāṇasahāyatā’’ti – ādisuttapadehi (saṃ. ni. 1.129; 5.2) veditabbā.
其中所谓善朋友者，为美好、贤良、亲密之友。其具足戒德诸良善品质，如父亲呵护子女等，善巧利益护持他者，故名为善朋友。正如前述，善人于所有勤修勇猛事中同行，为其助力，不离其旁，故称行持善助。善友因心意与身行的摄受亲近，故名善伴侣。言语温和，令亲近者起敬重心。此所谓善朋友，乃出家清净行之根本，诸般善法之集聚，勤精进之所归。故知此五法成熟之时，善信等得心之解脱。另闻善朋友对修行勤奋精进者言：‘尊者，此即出家清净行中，最甚之善朋友。’佛典序文（律藏1.129; 5.2）应知此义。
Puna caparanti puna ca aparaṃ dhammajātaṃ. Sīlavāti ettha kenaṭṭhena sīlaṃ? Sīlanaṭṭhena sīlaṃ . Kimidaṃ sīlanaṃ nāma? Samādhānaṃ, kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho. Atha vā upadhāraṇaṃ, jhānādikusaladhammānaṃ patiṭṭhānavasena ādhārabhāvoti attho. Tasmā sīleti, sīlatīti vā sīlaṃ. Ayaṃ tāva saddalakkhaṇanayena sīlaṭṭho. Apare pana ‘‘siraṭṭho sīlaṭṭho, sītalaṭṭho, sīlaṭṭho’’ti niruttinayena atthaṃ vaṇṇenti. Tayidaṃ pāripūrito atisayato vā sīlaṃ assa atthīti sīlavā, sīlasampannoti attho.
又闻：续仍多为他法所生。此中所云戒者，是具体何种戒？谓戒即戒具戒行。从戒之义解释，戒有二：一为持戒清净，称为戒；二为修习入定等善法的所依，称为戒。由此，戒名以此二义为总标记，乃戒之略言。又有人以阐释学义说，戒为头部良法，凉快善法，谓戒者亦是此义。此为圆满完善之戒，是善人、德行具足之戒。
Yathā ca sīlavā hoti sīlasampanno, taṃ dassetuṃ ‘‘pātimokkhasaṃvarasaṃvuto’’tiādi vuttaṃ. Tattha pātimokkhanti sikkhāpadasīlaṃ. Tañhi yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkhaṃ. Saṃvaraṇaṃ saṃvaro, kāyavācāhi avītikkamo. Pātimokkhameva saṃvaro pātimokkhasaṃvaro, tena saṃvuto pihitakāyavācoti pātimokkhasaṃvarasaṃvuto. Idamassa tasmiṃ sīle patiṭṭhitabhāvaparidīpanaṃ. Viharatīti tadanurūpavihārasamaṅgibhāvaparidīpanaṃ. Ācāragocarasampannoti heṭṭhā pātimokkhasaṃvarassa upari visesānaṃ yogassa ca upakāradhammaparidīpanaṃ. Aṇumattesu vajjesu bhayadassāvīti pātimokkhasīlato acavanadhammatāparidīpanaṃ. Samādāyāti sikkhāpadānaṃ anavasesato ādānaparidīpanaṃ. Sikkhatīti sikkhāya samaṅgibhāvaparidīpanaṃ. Sikkhāpadesūti sikkhitabbadhammaparidīpanaṃ.
正如持戒即为具戒德者，欲显其义，即谓‘受持戒律严密’等语。此处戒律者指比库戒条。凡持戒者当严守，不违犯，故曰持戒严密。所谓持戒，即身语行三者未曾逾越。持戒即为戒律束缚，故言持戒严密。此语旨在显现戒已立之状态。修行生活依此持戒约束，为法行为一体，显示持戒严密具有特殊助缘作用。以严厉惩罚少量违反戒条者为守戒之显示。受学戒诸根本法之承受，谓受戒学习诸根法，为修习戒根。
Aparo nayo – kilesānaṃ balavabhāvato pāpakiriyāya sukarabhāvato puññakiriyāya ca dukkarabhāvato bahukkhattuṃ apāyesu patanasīloti pātī, puthujjano. Aniccatāya vā bhavādīsu kammavegukkhitto ghaṭiyantaṃ viya anavaṭṭhānena paribbhamanato gamanasīloti pātī. Maraṇavasena vā tamhi tamhi sattanikāye attabhāvassa patanasīlo vā pātī, sattasantāno, cittameva vā. Taṃ pātinaṃ saṃsāradukkhato mokkhetīti pātimokkhaṃ. Cittassa hi vimokkhena satto ‘‘vimutto’’ti vuccati. Vuttañhi ‘‘cittavodānā visujjhantī’’ti (saṃ. ni. 3.100), ‘‘anupādāya āsavehi cittaṃ vimutta’’nti (mahāva. 28) ca.
另一义指因烦恼强盛，恶业难生，善业难成，大多数人因果报不同转落恶趣，名为凡夫。因无常世间，有如水罐裂破，业力强盛而常随迁转，易于轮回。此谓惑业身亡时种种情识及前后生命接续，如同流水绵绵不绝。此谓众生因心解脱称为心解脱。已说‘心解脱者识净’，‘无著于烦恼，心得解脱’（长部律藏3.100，长部大本28）等经文记述。
Atha vā avijjādihetunā saṃsāre patati gacchati pavattatīti pāti. ‘‘Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata’’nti (saṃ. ni. 2.124) hi vuttaṃ. Tassa pātino sattassa taṇhādisaṃkilesattayato mokkho etenāti pātimokkhaṃ.
或者说，因无明等诸因，人在轮回中堕落、流转、转动。这是阻碍。经中说：「对于无明障碍众生、渴爱缠缚之人，如同随波逐流般漂转不息。」这就是说，堕落乃因众生心中渴爱等污染生起，由此实现解脱，即称为堕落戒律。
Atha vā pāteti vinipāteti dukkheti pāti, cittaṃ. Vuttañhi ‘‘cittena nīyatī loko, cittena parikassatī’’ti (saṃ. ni. 1.62). Tassa pātino mokkho etenāti pātimokkhaṃ. Patati vā etena apāyadukkhe saṃsāradukkhe cāti pāti, taṇhādisaṃkileso. Vuttañhi ‘‘taṇhā janeti purisaṃ (saṃ. ni. 1.55). Taṇhādutiyo puriso’’ti (a. ni. 4.9; itivu. 15, 105) ca ādi. Tato pātito mokkhoti pātimokkhaṃ.
或者说，心堕落、陷于痛苦，这也是阻碍。经中说：「世间由心所转动，亦由心所转缠。」这就是说，堕落即是解脱戒律。因渴爱等污染而堕入恶趣、流转生死苦，这就是堕落戒律。经中亦言：「渴爱使人犯错，渴爱为人之第二。」这便是其本源。由此堕落，即形成戒律。
Atha vā patati etthāti pāti, cha ajjhattikabāhirāni āyatanāni. Vuttañhi ‘‘chasu loko samuppanno, chasu kubbati santhava’’nti (su. ni. 171). Tato chaajjhattikabāhirāyatanasaṅkhātato pātito mokkhoti pātimokkhaṃ. Atha vā pāto vinipāto assa atthīti pātī, saṃsāro. Tato mokkhoti pātimokkhaṃ. Atha vā sabbalokādhipatibhāvato dhammissaro bhagavā patīti vuccati, muccati etenāti mokkho, patino mokkho tena paññattattāti patimokkho, patimokkho eva pātimokkhaṃ. Sabbaguṇānaṃ vā mūlabhāvato uttamaṭṭhena pati ca so yathāvuttenatthena mokkho cāti patimokkho, patimokkho eva pātimokkhaṃ. Tathā hi vuttaṃ ‘‘pātimokkhanti ādimetaṃ mukhametaṃ pamukhameta’’nti (mahāva. 135) vitthāro.
或者说，所谓堕落是指六种内外境界。经中说：「六界生起，六界成为苦难。」由依止内外六界的分别生起堕落，堕落即是解脱戒律。另外，堕落还是指生死流转，即俗世轮回。由此得解脱，即称解脱戒律。又称世间主宰法王世尊谓之堕落，即为自在、解脱。因而，所谓解脱、堕落，是称呼不同，但其本质相同，都指解脱戒律。正如经典所云：「堕落戒律即自始之解脱、首要」——此为分解说明。
Atha vā pa-iti pakāre, atīti accantatthe nipāto, tasmā pakārehi accantaṃ mokkhetīti pātimokkhaṃ. Idañhi sīlaṃ sayaṃ tadaṅgavasena, samādhisahitaṃ paññāsahitañca vikkhambhanavasena samucchedavasena accantaṃ mokkheti mocetīti pātimokkhaṃ. Pati pati mokkhoti vā patimokkho, tamhā tamhā vītikkamadosato paccekaṃ mokkhoti attho. Patimokkho eva pātimokkhaṃ. Mokkhoti vā nibbānaṃ, tassa mokkhassa paṭibimbabhūtoti patimokkho. Sīlasaṃvaro hi sūriyassa aruṇuggamanaṃ viya nibbānassa udayabhūto tappaṭibhāgova yathārahaṃ kilesanibbāpanato. Patimokkhoyeva pātimokkhaṃ. Atha vā mokkhaṃ pati vattati, mokkhābhimukhanti vā patimokkhaṃ, patimokkhameva pātimokkhanti evaṃ tāva ettha pātimokkhasaddassa attho veditabbo.
又所谓堕落，是指极致之终结，由此终止之说，称为堕落戒律。戒律中包括自持戒律、具足定慧，因断尽烦恼而究竟解脱，即圆满解脱，谓之解脱戒律。多次堕落就是各自分别断除，从而分别得解脱。戒律就是堕落戒律。所谓解脱，指涅槃，是解脱的映照表现，故戒律名为堕落戒律。戒律的自持就如太阳初升，如此光辉各种烦恼悉皆熄灭，故名堕落戒律。又称归向解脱，意谓堕落戒律。如此，可明堕落戒律一辞之义。
Saṃvarati pidahati etenāti saṃvaro, pātimokkhameva saṃvaroti pātimokkhasaṃvaro. Atthato pana tato tato vītikkamitabbato viratiyo cetanā ca, tena pātimokkhasaṃvarena upeto samannāgato pātimokkhasaṃvarasaṃvuto. Vuttañhetaṃ bhagavatā – ‘‘iminā pātimokkhasaṃvarena upeto hoti samupeto upagato sampanno samannāgato, tena vuccati pātimokkhasaṃvarasaṃvuto’’ti (vibha. 511).
自持、止息及断除即是称为自持，自持戒律就是堕落戒律。从意义上说，由于随时斩断烦恼，保持意志止息，因此被称为具足自持戒律。世尊曾言：「由于自持戒律的守护，得以随时随地、充分备足，因此称为具足自持戒律。」
Viharatīti iriyāpathavihārena viharati iriyati vattati. Ācāragocarasampannoti veḷudānādimicchājīvassa kāyapāgabbhiyādīnañca akaraṇena sabbaso anācāraṃ vajjetvā kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamoti evaṃ vuttabhikkhu sāruppaācārasampattiyā vesiyādiagocaraṃ vajjetvā piṇḍapātādiatthaṃ upasaṅkamituṃ yuttaṭṭhānasaṅkhātagocaracaraṇena ca sampannattā ācāragocarasampanno.
所谓住持，是指行住坐卧之行为住。具足行为准则是指，破坏行为如偷盗、邪淫等不当行为全然不为，口业亦不犯，身口行为皆净无过失。如此，比库遵守行为准则，应住于修持之地，为托钵乞食等缘故而往来自如，具足行为准则者，是谓具足行为准则。
Apica yo bhikkhu satthari sagāravo sappatisso sabrahmacārīsu sagāravo sappatisso hirottappasampanno sunivattho supāruto pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena iriyāpathasampanno indriyesu guttadvāro bhojane mattaññū jāgariyaṃ anuyutto satisampajaññena samannāgato appiccho santuṭṭho pavivitto asaṃsaṭṭho ābhisamācārikesu sakkaccakārī garucittīkārabahulo viharati, ayaṃ vuccati ācārasampanno.
若有比库对师长敬重、谦恭，为一切守护清净道者所敬重，具足谦卑、无恐惧、守戒清净、安稳正当、亲切可爱、适当的行为、对违犯者进行恰当制止、观察审视、持身端正、身口活动广展周全、行路正直、护持根藏、闭戒护贝、对饮食节制、清醒勤勉、随念觉知具足、不贪不求、心满意足、隐居独处、不交缠于邪行，善于应对法师，意念庄严端正，日常生活中多有敬重礼敬，此人称为行为完备者。
Gocaro pana upanissayagocaro, ārakkhagocaro, upanibandhagocaroti tividho. Tattha yo dasakathāvatthuguṇasamannāgato vuttalakkhaṇo kalyāṇamitto, yaṃ nissāya assutaṃ suṇāti, sutaṃ pariyodāpeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti, yassa ca anusikkhanto saddhāya vaḍḍhati, sīlena, sutena, cāgena, paññāya vaḍḍhati, ayaṃ vuccati upanissayagocaro.
所谓境地，分为所缘境、护持境及束缚境三种。这里所缘境者，是指具备十种善法的善友依止——所依止者即是称善友。依止善友，闻闻所闻善法，广传所闻，断绝疑惑，正直调伏见解，使心欢喜，随顺而修，诸信增长，依戒、听闻、布施与智慧增长，此即称为护持境。
Yo bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno okkhittacakkhu yugamattadassī saṃvuto gacchati, na hatthiṃ olokento, na assaṃ, na rathaṃ , na pattiṃ, na itthiṃ, na purisaṃ olokento, na uddhaṃ ullokento, na adho olokento, na disāvidisaṃ pekkhamāno gacchati, ayaṃ ārakkhagocaro.
比库进入屋内巷道而行，双目如瞻仰察察珠般明亮，看路前行端正，不顾观照象、马、车、网罗、女人、男人，不向上望、不向下瞻，不左右顾视，亦不四方环顾，此称为护持境。
Upanibandhagocaro pana cattāro satipaṭṭhānā, yattha bhikkhu attano cittaṃ upanibandhati. Vuttañhetaṃ bhagavatā – ‘‘ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo, yadidaṃ cattāro satipaṭṭhānā’’ti (saṃ. ni. 5.372). Tattha upanissayagocarassa pubbe vuttattā itaresaṃ vasenettha gocaro veditabbo. Iti yathāvuttāya ācārasampattiyā imāya ca gocarasampattiyā samannāgatattā ācāragocarasampanno.
束缚境则有四念处处，彼处比库约束其心。佛世尊曾言：『比库们，谁的所缘境如宠物、敌人、领域，则此即四念处。』先前云所缘境即是应知他人居住处即境地，依此而说。由是行为具足及境界具足，称为行为境界完备者。
Aṇumattesu vajjesu bhayadassāvīti appamattakattā aṇuppamāṇesu assatiyā asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu bhayadassanasīlo. Yo hi bhikkhu paramāṇumattaṃ vajjaṃ aṭṭhasaṭṭhiyojanasatasahassubbedhasinerupabbatarājasadisaṃ katvā passati, yopi sabbalahukaṃ dubbhāsitamattaṃ pārājikasadisaṃ katvā passati, ayampi aṇumattesu vajjesu bhayadassāvī nāma. Samādāya sikkhati sikkhāpadesūti yaṃkiñci sikkhāpadesu sikkhitabbaṃ, taṃ sabbena sabbaṃ sabbathā sabbaṃ anavasesaṃ samādiyitvā sikkhati, vattati pūretīti attho.
于极细微的微过失、恐惧显现及不小心所生之细小戒漏等不善心念行为，应予惩戒。比库若见极小过失，如身边国度之遥远，有似巍峨高山，或反轻慢轻舌恶语违犯巴拉基戒等，犹视如害怕之事，应勤受教戒，凡修习戒律，须遍受一切戒，时时刻刻，无遗缺漏，方为修学成熟。
Abhisallekhikāti ativiya kilesānaṃ sallekhanīyā, tesaṃ tanubhāvāya pahānāya yuttarūpā. Cetovivaraṇasappāyāti cetaso paṭicchādakānaṃ nīvaraṇānaṃ dūrībhāvakaraṇena cetovivaraṇasaṅkhātānaṃ samathavipassanānaṃ sappāyā, samathavipassanācittasseva vā vivaraṇāya pākaṭīkaraṇāya vā sappāyā upakārikāti cetovivaraṇasappāyā.
所谓勤修无漏者，即勉力斩断烦恼业障，普作相应善法，转灭烦恼之事。所谓心障碍解脱者，是谓内心所障碍之烦恼消除，能够离间妨碍放逸、定慧之障碍，善用念、正念与观等，发挥止观心法导引与明示功用，此即心障碍解脱之功用。
Idāni yena nibbidādiāvahaṇena ayaṃ kathā abhisallekhikā cetovivaraṇasappāyā ca nāma hoti, taṃ dassetuṃ ‘‘ekantanibbidāyā’’tiādi vuttaṃ. Tattha ekantanibbidāyāti ekaṃseneva vaṭṭadukkhato nibbindanatthāya. Virāgāya nirodhāyāti tasseva virajjanatthāya ca nirujjhanatthāya ca. Upasamāyāti sabbakilesavūpasamāya. Abhiññāyāti sabbassapi abhiññeyyassa abhijānanāya. Sambodhāyāti catumaggasambodhāya. Nibbānāyāti anupādisesanibbānāya. Etesu hi ādito tīhi padehi vipassanā vuttā, dvīhi nibbānaṃ vuttaṃ. Samathavipassanā ādiṃ katvā nibbānapariyosāno ayaṃ sabbo uttarimanussadhammo dasakathāvatthulābhino sijjhatīti dasseti.
现在，为了使因厌倦等而带来烦恼的这个说法，即所说的激发心意功德的通达之法得以显现，便称之为「专一厌倦」等。所谓专一厌倦，是指完全厌倦轮回之苦。所谓离欲、灭者，是指为了消除贪欲而令其消退、灭绝。所谓静虑，是指一切烦恼的静伏。所谓神通，是指对一切应通境界的彻底认识。所谓觉悟，是指四谛的彻悟。所谓涅槃，是指无余涅槃。在这些之中，最初以三词表达为观法；以两词称为涅槃。先经过止观修习，最后达到涅槃的完成，这说明这是所有后生人法中最上、最究竟的教法，具有极为丰富之益处。
Idāni taṃ kathaṃ vibhajitvā dassento ‘‘appicchakathā’’tiādimāha. Tattha appicchoti niiccho, tassa kathā appicchakathā, appicchabhāvappaṭisaṃyuttakathā vā appicchakathā. Ettha ca atriccho, pāpiccho, mahiccho, appicchoti icchāvasena cattāro puggalā. Tesu attanā yathāladdhena lābhena atitto uparūpari lābhaṃ icchanto atriccho nāma. Yaṃ sandhāya –
现在将此说法细分阐述，称为「无贪欲说」等。其中无贪欲（appiccha）即为不欲或无欲，称其说法为无贪欲说，或称为与无贪欲状态相应的说法。这里的四类人，因意欲不同而分别称为无贪、怨贪、微贪和大贪。其中心无贪者，乃指心中无所贪求但仍愿获自身所当得的财物者，名为无贪。为了说明此义，以下引用经文：
‘‘Catubbhi aṭṭhajjhagamā, aṭṭhāhipi ca soḷasa;
「四人聚会为八人，八人又为十六人；
Soḷasāhi ca bāttiṃsa, atricchaṃ cakkamāsado;
十六再倍增为三十二，无贪者如轮行转，
Icchāhatassa posassa, cakkaṃ bhamati matthake’’ti. (jā. 1.5.103) ca;
『欲望所击之人，轮转于其头顶』（《本生》一·五·一○三）；
‘‘Atricchaṃ atilobhena, atilobhamadena cā’’ti. ca vuttaṃ;
又说：「无贪者因大贪而灭，亦因大贪而起。」此语亦有记载；
Lābhasakkārasilokanikāmayamānāya asantaguṇasambhāvanādhippāyo pāpiccho. Yaṃ sandhāya vuttaṃ ‘‘idhekacco assaddho samāno ‘saddhoti maṃ jano jānātū’ti icchati, dussīlo samāno ‘sīlavāti maṃ jano jānātū’ti icchatī’’tiādi (vibha. 851).
因渴求利养、敬重与声誉，而染于烦恼的昧人欲望，心怀不善之意。就此而言，经典中说：“此处有人因无信而生起非信心，欲令众人知我有信；此处有人行为不善，欲令众人知我有道德”等等。
Santaguṇasambhāvanādhippāyo paṭiggahaṇe amattaññū mahiccho, yaṃ sandhāya vuttaṃ ‘‘idhekacco saddho samāno ‘saddhoti maṃ jano jānātū’ti icchati, sīlavā samāno ‘sīlavāti maṃ jano jānātū’ti icchatī’’tiādi. Duttappiyatāya hissa vijātamātāpi cittaṃ gahetuṃ na sakkoti. Tenetaṃ vuccati –
因执着于善品质的生起，心识浅薄、地狭如昧人。故经典说：“此处有人因有信而愿众人知我有信；此处有人心持戒而愿众人知我有戒”等等。因遭恶缘，其自身亲生母亲也无法感摄其心。对此经说：
‘‘Aggikkhandho samuddo ca, mahiccho cāpi puggalo;
“火焰与大海，以及地狭之人，
Sakaṭena paccaye dentu, tayopete atappayā’’ti.
若依车轮之缘，终将相互搅扰”。
Ete pana atricchatādayo dose ārakā vivajjetvā santaguṇaniguhanādhippāyo paṭiggahaṇe ca mattaññū appiccho. Attani vijjamānampi guṇaṃ paṭicchādetukāmatāya saddho samāno ‘‘saddhoti maṃ jano jānātū’’ti na icchati, sīlavā, bahussuto, pavivitto, āraddhavīriyo, upaṭṭhitassati, samāhito, paññavā samāno ‘‘paññavāti maṃ jano jānātū’’ti na icchati. Svāyaṃ paccayappiccho, dhutaṅgappiccho, pariyattiappiccho adhigamappicchoti catubbidho. Tattha catūsu paccayesu appiccho paccayadāyakaṃ deyyadhammaṃ attano thāmañca oloketvā sacepi hi deyyadhammo bahu hoti, dāyako appaṃ dātukāmo, dāyakassa vasena appameva gaṇhāti. Deyyadhammo ce appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appameva gaṇhāti. Deyyadhammopi ce bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇayuttameva gaṇhāti. Evarūpo hi bhikkhu anuppannaṃ lābhaṃ uppādeti, uppannaṃ lābhaṃ thāvaraṃ karoti, dāyakānaṃ cittaṃ ārādheti. Dhutaṅgasamādānassa pana attani atthibhāvaṃ na jānāpetukāmo dhutaṅgappiccho. Yo attano bahussutabhāvaṃ jānāpetuṃ na icchati, ayaṃ pariyattiappiccho. Yo pana sotāpannādīsu aññataro hutvā sabrahmacārīnampi attano sotāpannādibhāvaṃ jānāpetuṃ na icchati, ayaṃ adhigamappiccho. Evametesaṃ appicchānaṃ yā appicchatā, tassā saddhiṃ sandassanādividhinā anekākāravokārānisaṃsavibhāvanavasena sappaṭipakkhassa atricchatādibhedassa icchācārassa ādīnavavibhāvanavasena ca pavattā kathā appicchakathā.
以上种种贪欲等犯过之人，避开酒食等，以保善品质之隐蔽；执着于善品质之获得者，虽有信心，亦不愿众人知其有信；持戒者、博学者、远离俗务者、勤奋不懈者、谨守正念者、专注者、具有智慧者，皆不愿众人知其有智慧。此种不欲显现自身缘由分为四：自体缘起的执着、不放逸内心的执着、经典知识的执着、修证阶段的执着。于此四缘中不执着者，察看给予法（善根、功德）及自身状态，知若给予法多，则给予者不乐多施，反取少许；若给予法少，则给予者多欲施予，却反取少持；若给予法多，且给予者多愿施予，则给予者因自知处境，恰当取用。如此的比库产生未得利养，守住已得利养，取其常有，感摄给予者心。内心不乐观修净行法门者，为不放逸之执着。不可使他人知其博学者，为经典知识执着。若已成为初果等圣者，同时不令他婆罗门众知，为修证阶段执着。诸不执着之心态，随着教示的展示等种种法门，彼此相对，显现不愿执着等差别的愿行故，而起不可胜量之殊胜说法，即不执着之说法。
Santuṭṭhikathāti ettha santuṭṭhīti sakena attanā laddhena tuṭṭhi santuṭṭhi. Atha vā visamaṃ paccayicchaṃ pahāya samaṃ tuṭṭhi santuṭṭhi, santena vā vijjamānena tuṭṭhi santuṭṭhi. Vuttañcetaṃ –
满愿之说，即指从自身所得以足满而生喜悦。其次，舍弃不平等缘起，生起均等满足；或因安稳觉知而生满足。经典中有言：
‘‘Atītaṃ nānubaddho so, nappajappamanāgataṃ;
过去的事情并不依附于现在，也不会随未来的变化而改变；
Paccuppannena yāpento, santuṭṭhoti pavuccatī’’ti.
以现有的为依凭而安住，称为满足和满意。
Sammā vā ñāyena bhagavatā anuññātavidhinā paccayehi tuṭṭhi santuṭṭhi, atthato itarītarapaccayasantoso, so dvādasavidho hoti. Kathaṃ? Cīvare yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti tividho. Evaṃ piṇḍapātādīsu.
依照正断的智慧，世尊以缘起法说明满足和满意，从其义而言，因缘有所不同的满足和喜悦，有十二种。如何区分呢？衣服按所得而满足，力量按所具而满足，及资用（安适便利）而满足，称为三种满足。施食等亦如是。
Tatrāyaṃ pabhedavaṇṇanā – idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa cīvare yathālābhasantoso. Atha pana pakatidubbalo vā hoti ābādhajarābhibhūto vā, garucīvaraṃ pārupanto kilamati, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti, ayamassa cīvare yathābalasantoso. Aparo paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ bahūni vā labhitvā ‘‘idaṃ therānaṃ cirapabbajitānaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ dubbalānaṃ appalābhīnaṃ hotū’’ti tesaṃ datvā attanā saṅkārakūṭādito vā nantakāni uccinitvā saṅghāṭiṃ katvā tesaṃ vā purāṇacīvarāni gahetvā dhārentopi santuṭṭhova hoti, ayamassa cīvare yathāsāruppasantoso.
这里对诸种分别作详细说明——比库若获得衣服，无论是好是坏，只用那件，不受另一件，也不多取，这为衣服层面的所得满足。若比库因病或年老体衰，穿着厚重的衣服感到不便，众比库同意将衣服交换后，他即用轻便衣服而感满足，此为力量层面的满足。又有比库获诸多高品质衣物，采用长老比库适用、广闻者合用的，为病弱、软弱、所得有限者准备的，自己打理衣物切制、翻新，使用旧衣，这为资用层面的满足。
Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa piṇḍapāte yathālābhasantoso. Atha pana ābādhiko hoti, lūkhaṃ paṇītaṃ pakativiruddhaṃ byādhiviruddhaṃ vā piṇḍapātaṃ bhuñjitvā gāḷhaṃ vā rogābādhaṃ pāpuṇāti, so sabhāgassa bhikkhuno datvā tassa hatthato sappāyabhojanaṃ bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa piṇḍapāte yathābalasantoso. Aparo bahuṃ paṇītaṃ piṇḍapātaṃ labhati, so ‘‘ayaṃ piṇḍapāto cirapabbajitānaṃ anurūpo’’ti cīvaraṃ viya tesaṃ datvā tesaṃ vā sesakaṃ attanā piṇḍāya caritvā missakāhāraṃ vā bhuñjantopi santuṭṭhova hoti, ayamassa piṇḍapāte yathāsāruppasantoso.
此处比库收受布施食物，若食洁净适合，只用所得，不取他食，此为所得层面的满足。若因病衰弱，进食不洁或不适合病情之食，陷入严重疾病时，将部分食物赠与他比库，自己食用其他可食，仍能安然，称为力量层面的满足。还有比库收受大量良好布施食物，认为这些食物长老比库适用，将其布施给他比库，自己以剩余食物为食，心生满足，此亦属资用层面的满足。
Idha pana bhikkhuno senāsanaṃ pāpuṇāti manāpaṃ vā āmanāpaṃ vā antamaso tiṇasanthārakampi, so teneva santussati, puna aññaṃ sundarataraṃ pāpuṇāti, taṃ na gaṇhāti, ayamassa senāsane yathālābhasantoso. Atha pana ābādhiko hoti dubbalo vā, pakativiruddhaṃ vā so byādhiviruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa senāsane yathābalasantoso. Aparo sundaraṃ senāsanaṃ pattampi na sampaṭicchati ‘‘paṇītasenāsanaṃ nāma pamādaṭṭhāna’’nti, mahāpuññatāya vā leṇamaṇḍapakūṭāgārādīni bahūni paṇītasenāsanāni labhati, so tāni cīvarādīni viya cirapabbajitādīnaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti, ayamassa senāsane yathāsāruppasantoso.
比库获得宿处，无论喜欢或不喜欢，只安于现得，称为所得层面的满足。若因年老体衰或生病，且房舍有缺陷，他将房舍让与他比库，自己住入他处，安于僧法，此为力量层面的满足。又者，若虽获得良好宿所，却不贪恋，说：“洁净宿所是放逸根源”，因菩提功德广获洞穴、禅房等良好宿舍，将其如颜色较差衣服般分给比库，自己偶尔留宿任其所住，亦心满意足，此为资用层面的满足。
Idha pana bhikkhu bhesajjaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva tussati, aññaṃ na pattheti, labhantopi na gaṇhāti, ayaṃ gilānapaccaye yathālābhasantoso. Atha pana telena atthiko phāṇitaṃ labhati, so yaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telena bhesajjaṃ katvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa gilānapaccaye yathābalasantoso. Aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati, so taṃ cīvarādīni viya cirapabbajitādīnaṃ datvā tesaṃ ābhatakena yena kenaci bhesajjaṃ karontopi santuṭṭhova hoti. Yo pana ekasmiṃ bhājane muttaharītakaṃ, ekasmiṃ catumadhuraṃ ṭhapetvā ‘‘gaṇhatha, bhante, yadicchasī’’ti vuccamāno ‘‘sacassa tesu aññatarenapi rogo vūpasammati, idaṃ muttaharītakaṃ nāma buddhādīhi vaṇṇita’’nti, ‘‘pūtimuttabhesajjaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo’’ti (mahāva. 128) vacanaṃ anussaranto catumadhuraṃ paṭikkhipitvā muttaharītakena bhesajjaṃ karonto paramasantuṭṭhova hoti, ayamassa gilānapaccaye yathāsāruppasantoso.
在此，比库得到药物，不论是劣质还是优良的，他以所得到的而满足，不再追求别的，即使获得了也不取用，这称为因病者对于所得而满足。又若因油而得到上等的涂抹药，他便将所得的全部献给僧众，亲手以油调配成药，并依僧众规范行事，由此感到满意，这称为因病者依能力而满足。又有人积集大量善业，得到多种以油和蜜调制的优良药物，他将其如僧侣的衣服等般分施给长久出家的众人，因他们以此资粮调制药物而感到满意。有一比库于某一食处放置苦柠檬于一处，放置四种甜物于另一处，称：“尊者，请取用所愿。”又云：“此中有病者亦可止疾，此苦柠檬为佛及诸圣贤称赞。”“依净药出家，应终身勤修。”（大毗奈耶128）遵循此语，放下四甜物，仅以苦柠檬作药，乃至极乐满足，此亦因病者依相状满足。
So evaṃpabhedo sabbopi santoso santuṭṭhīti pavuccati. Tena vuttaṃ ‘‘atthato itarītarapaccayasantoso’’ti. Tassā santuṭṭhiyā saddhiṃ sandassanādividhinā ānisaṃsavibhāvanavasena tappaṭipakkhassa atricchatādibhedassa icchācārassa ādīnavavibhāvanavasena ca pavattā kathā santuṭṭhikathā. Ito parāsupi kathāsu eseva nayo. Visesamattameva vakkhāma.
此类区别皆谓众生因缘满足以称“满足”。故云：“根据不同因缘满足，是实意之满足。”此满足之相，与诸教示等因缘，于调伏苦难、正行的三种不俱、不和、希求之有欲及恶行的根除发展，通称满足之说。从此以后他处言说亦同此理，今将特别说明。
Pavivekakathāti ettha kāyaviveko, cittaviveko, upadhivivekoti tayo vivekā. Tesu eko gacchati, eko tiṭṭhati, eko nisīdati , eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko abhikkamati, eko caṅkamaṃ adhiṭṭhāti, eko carati, eko viharati, evaṃ sabbiriyāpathesu sabbakiccesu gaṇasaṅgaṇikaṃ pahāya vivittavāso kāyaviveko nāma. Aṭṭha samāpattiyo pana cittaviveko nāma. Nibbānaṃ upadhiviveko nāma. Vuttañhetaṃ ‘‘kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatāna’’nti (mahāni. 57). Vivekoyeva paviveko, paviveke paṭisaṃyuttā kathā pavivekakathā.
谓自在解脱中三种解脱说法：即身之解脱、心之解脱及烦恼解脱。其间有人离去，有人立止，有人坐，有人卧，有人入乡乞食，有人还出，有人前进，有人静止，有人行走，有人居住。于诸勤行及各事中舍弃集汇，应取于静独之处，此谓身之解脱。心之解脱分八种成就，边说涅槃为烦恼的消灭。闻如是言：“身之解脱者，为已断除身体欲望而生离爱乐者；心之解脱者，为清净心性得无上智慧者；烦恼之解脱者，为无烦恼之人。”（大尼柯耶57）此三解脱即自在解脱，围绕自在而说，称为自在说。
Asaṃsaggakathāti ettha savanasaṃsaggo, dassanasaṃsaggo, samullapanasaṃsaggo, sambhogasaṃsaggo, kāyasaṃsaggoti pañca saṃsaggā. Tesu idhekacco bhikkhu suṇāti ‘‘amukasmiṃ ṭhāne gāme vā nigame vā itthī abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’’ti, so taṃ sutvā saṃsīdati visīdati, na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattati, evaṃ visabhāgārammaṇassavanena uppannakilesasanthavo savanasaṃsaggo nāma. Na heva kho bhikkhu suṇāti, apica kho sāmaṃ passati itthiṃ abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ, so taṃ disvā saṃsīdati visīdati, na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattati, evaṃ visabhāgārammaṇadassanena uppannakilesasanthavo dassanasaṃsaggo nāma. Disvā pana aññamaññaṃ ālāpasallāpavasena uppanno kilesasanthavo samullapanasaṃsaggo nāma. Sañjagghanādipi eteneva saṅgayhati. Attano pana santakaṃ yaṃ kiñci mātugāmassa datvā adatvā vā tena dinnassa vanabhaṅginiyādino paribhogavasena uppanno kilesasanthavo sambhogasaṃsaggo nāma. Mātugāmassa hatthaggāhādivasena uppannakilesasanthavo kāyasaṃsaggo nāma.
谓五种接触说，即听觉接触、见闻接触、言语搅扰接触、调戏接触及身体接触。其间某比库闻说：“于某乡村、城中，有女具佳貌，易于观见，是极美丽的色彩花饰。”闻后，心顿歇怠惰，不堪修行，因学法之缘退转，称此为听觉接触的染污。非仅听闻，且亲目见此女子，生烦恼心，心顿歇怠惰，退转难修，称为见闻接触的染污。男女相互辱骂口舌生烦恼，称语言搅扰接触。以所施物品受所馈赠者，用于女人之所，导致痴心爱欲之染污，称调戏接触。以手接触女人等，产生染污，称身体接触。
Yopi cesa ‘‘gihīhi saṃsaṭṭho viharati ananulomikena saṃsaggena sahasokī sahanandī sukhitesu sukhito dukkhitesu dukkhito uppannesu kiccakaraṇīyesu attanā vo yogaṃ āpajjatī’’ti (saṃ. ni. 3.3; mahāni. 164) evaṃ vutto ananulomiko gihisaṃsaggo nāma, yo ca sabrahmacārīhipi kilesuppattihetubhūto saṃsaggo, taṃ sabbaṃ pahāya yvāyaṃ saṃsāre thirataraṃ saṃvegasaṅkhāresu tibbaṃ bhayasaññaṃ sarīre paṭikkūlasaññaṃ sabbākusalesu jigucchāpubbaṅgamaṃ hirottappaṃ sabbakiriyāsu satisampajaññanti sabbaṃ paccupaṭṭhapetvā kamaladale jalabindu viya sabbattha alaggabhāvo, ayaṃ sabbasaṃsaggappaṭipakkhatāya asaṃsaggo, tappaṭisaṃyuttā kathā asaṃsaggakathā.
又说：“与居士共处时，以不违缘法相交往，于欢喜与忧苦者皆感安乐，能行自所当行之事。”（相应部3.3；大尼柯耶164）此即非违缘之居士相交。若能弃除与居士等诸烦恼生缘，修行安住，恭敬谨严，行善善法，锐利如莲瓣之水珠处处无碍，此即非缘著之说，称为不着缘说。
Vīriyārambhakathāti ettha vīrassa bhāvo, kammanti vā vīriyaṃ, vidhinā īretabbaṃ pavattetabbanti vā vīriyaṃ, vīriyañca taṃ akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya ārabhanaṃ vīriyārambho. Svāyaṃ kāyiko, cetasiko cāti duvidho, ārambhadhātu, nikkamadhātu, parakkamadhātu, cāti tividho, sammappadhānavasena catubbidho. So sabbopi yo bhikkhu gamane uppannakilesaṃ ṭhānaṃ pāpuṇituṃ na deti, ṭhāne uppannaṃ nisajjaṃ, nisajjāya uppannaṃ sayanaṃ pāpuṇituṃ na deti, tattha tattheva ajapadena daṇḍena kaṇhasappaṃ uppīḷetvā gaṇhanto viya tikhiṇena asinā amittaṃ gīvāya paharanto viya sīsaṃ ukkhipituṃ adatvā vīriyabalena niggaṇhāti, tassevaṃ vīriyārambho āraddhavīriyassa vasena veditabbo, tappaṭisaṃyuttā kathā vīriyārambhakathā.
谓于精进始发之说，即勇猛之意志，为勇猛而行事、应当发起、推动之勇猛。以勇猛奋发断除不善法，取用善法，此谓勇猛始发。此勇猛有两种：身勇猛与心勇猛，又分三种：起始缘、外出缘、勇往缘，依正作务分四种。若比库于路途遇着烦恼，不得止步；着烦恼时不能安坐；坐时又不能卧息；却以无言以杖棒、鞭呵、蹬踢等酷刑厉害折磨自己，犹如用利兵器伤害颈头而不弃离，以勇猛之力忍受，彼即勇猛起发，即依热忱之威力知晓，称赞勇猛起发之说。
Sīlakathātiādīsu duvidhaṃ sīlaṃ lokiyaṃ lokuttarañca. Tattha lokiyaṃ pātimokkhasaṃvarādi catupārisuddhisīlaṃ. Lokuttaraṃ maggasīlaṃ phalasīlañca. Tathā samādhipi. Vipassanāya pādakabhūtā saha upacārena aṭṭha samāpattiyo lokiyo samādhi, maggasampayutto panettha lokuttaro samādhi nāma. Tathā paññāpi. Lokiyā sutamayā, cintāmayā, jhānasampayuttā, vipassanāñāṇañca. Visesato panettha vipassanāpaññā gahetabbā. Lokuttarā maggapaññā phalapaññā ca. Vimutti ariyaphalavimutti nibbānañca. Apare pana tadaṅgavikkhambhanasamucchedavimuttīnampi vasenettha atthaṃ saṃvaṇṇenti. Vimuttiñāṇadassanampi ekūnavīsatividhaṃ paccavekkhaṇañāṇaṃ. Iti imesaṃ sīlādīnaṃ saddhiṃ sandassanādividhinā anekākāravokāraānisaṃsavibhāvanavasena ceva tappaṭipakkhānaṃ dussīlyādīnaṃ ādīnavavibhāvanavasena ca pavattā kathā, tappaṭisaṃyuttā kathā vā sīlādikathā nāma.
品德法门等初，从两方面来说品德：世俗品德与出世品德。其中文俗品德谓戒律、持守戒律四正净的品德。出世品德则是道品德与果品德。禅定亦如是。与内观相应、带有构效作用的八种专注，是世俗禅定；带有道种、这里指道体连属的，则称为出世禅定。智慧亦如是。世俗智慧包括听闻智、思惟智、禅定相应的慧及内观智。特别谓此内观慧为所应取。出世智慧则有道智及果智。解脱即圣果解脱及涅槃。除此之外，对诸根本烦恼被断绝的解脱者，也包含其中。解脱的智见亦有十九种分别观照智。这些品德等的整体显现、呈现及其与多种形色状的相关，作为一种详细的阐释与辨析，即为对恶品德等不善根源的反面分析，所说的品德法门或品德等论述。
Ettha ca ‘‘attanā ca appiccho hoti, appiccha kathañca paresaṃ kattā’’ti (ma. ni. 1.252; a. ni. 10.70) ‘‘santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’’ti (saṃ. ni. 2.144; cūḷani. khaggavisāṇapucchāniddeso 128) ca ādivacanato sayañca appicchatādiguṇasamannāgatena paresampi tadatthāya hitajjhāsayena pavattetabbā tathārūpī kathā. Yā idha abhisallekhikādibhāvena visesetvā vuttā appicchakathādīti veditabbā. Kārakasseva hi kathā visesato adhippetatthasādhinī. Tathā hi vakkhati – ‘‘kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ…pe… akasiralābhī’’ti (a. ni. 9.3).
此处言说“自己有小欲，欲望如何对他人行？”及“满足于不同衣物，因不同衣着满足而善言”等例，皆属此类话语。此类说法因具小欲等性质，且由他人依止善心行于利他而生起，应当视为相应的话语。此所以称为欲忍话，是因以修习者等特别说明的缘故。话语之义就如作为原因和目的受主导一样。例如经中言——“善友之约，梅吉呀啊，出家比库期望……不可卑贱”——此旨在显明正知诚敬的善行。
Evarūpiyāti īdisāya yathāvuttāya. Nikāmalābhīti yathicchitalābhī yathārucilābhī, sabbakālaṃ imaṃ kathaṃ sotuṃ vicāretuñca yathāsukhaṃ labhanto. Akicchalābhīti nidukkhalābhī. Akasiralābhīti vipulalābhī.
“如此类的”是对这类现象依其本意的称谓。纯正利益指的是任其自在达到的利益，悦意利益是适合喜好且恒时体会的利益。讨厌利益则为痛苦的利益。不可卑贱的利益是广大的利益。
Āraddhavīriyoti paggahitavīriyo. Akusalānaṃ dhammānaṃ pahānāyāti akosallasambhūtaṭṭhena akusalānaṃ pāpadhammānaṃ pajahanatthāya. Kusalānaṃ dhammānanti kucchitānaṃ salanādiatthena anavajjaṭṭhena ca kusalānaṃ sahavipassanānaṃ maggaphaladhammānaṃ. Upasampadāyāti sampādanāya attano santāne uppādanāya. Thāmavāti ussoḷhisaṅkhātena vīriyathāmena samannāgato. Daḷhaparakkamoti thiraparakkamo asithilavīriyo. Anikkhittadhuroti anorohitadhuro anosakkavīriyo.
精进是指奋发努力。弃恶法是指断除恶劣法缘起的恶法。善法则是指不杂染腐坏之善法与与内观相应之道果等法。出家受具戒是指成就自身世系弘扬正法。十六信即所谓十六信根之奋发强毅。坚强锐利是坚定勇猛而非怠慢之精进。未落顶峰是指未达极点未下陷之精进。
Paññavāti vipassanāpaññāya paññavā. Udayatthagāminiyāti pañcannaṃ khandhānaṃ udayañca vayañca paṭivijjhantiyā. Ariyāyāti vikkhambhanavasena kilesehi ārakā dūre ṭhitāya niddosāya. Nibbedhikāyāti nibbedhabhāgiyāya. Sammā dukkhakkhayagāminiyāti vaṭṭadukkhassa khepanato ‘‘dukkhakkhayo’’ti laddhanāmaṃ ariyamaggaṃ sammā hetunā nayena gacchantiyā. Imesu ca pana pañcasu dhammesu sīlaṃ vīriyaṃ paññā ca yogino ajjhattikaṃ aṅgaṃ, itaradvayaṃ bāhiraṃ aṅgaṃ. Tatthāpi kalyāṇamittasannissayeneva sesaṃ catubbidhaṃ ijjhati, kalyāṇamittassevettha bahukārataṃ dassento satthā ‘‘kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkha’’ntiādinā desanaṃ vaḍḍhesi. Tattha pāṭikaṅkhanti ekaṃsena icchitabbaṃ, avassaṃbhāvīti attho. Yanti kiriyāparāmasanaṃ . Idaṃ vuttaṃ hoti – ‘‘sīlavā bhavissatī’’ti ettha yadetaṃ kalyāṇamittassa bhikkhuno sīlavantatāya bhavanaṃ sīlasampannattaṃ, tassa bhikkhuno sīlasampannattā etaṃ tassa pāṭikaṅkhaṃ, avassaṃbhāvī ekaṃseneva tassa tattha niyojanatoti adhippāyo. Pātimokkhasaṃvarasaṃvuto viharatītiādīsupi eseva nayo.
慧者，是依内观智慧而具慧。七觉支起者，是对五蕴生灭之起伏洞察通达。圣者是指以断除烦恼障碍、远离肮脏位而具净除性者。使断指因缘到达灭苦故而得名称为圣道。于此五法中，品德、精进、慧是瑜伽士的内在支分，而其余二者属外在支分。然而，因依善友而生尚余四法，善友被给予很多教诲，如经中所言“善友之约，梅吉呀啊，出家比库期望”等，将“期望”理解为一种切望，非赌博投机意味。意以作为行动戒止。对此有言“将成就善品德”，此处谓持戒具足且成熟者的期望，持戒具足即其切望，且只是其内在德能的制约。由戒律相应法持守而安住等，皆属此义。
Evaṃ bhagavā sadevake loke uttamakalyāṇamittasaṅkhātassa attano vacanaṃ anādiyitvā taṃ vanasaṇḍaṃ pavisitvā tādisaṃ vippakāraṃ pattassa āyasmato meghiyassa kalyāṇamittatādinā sakalaṃ sāsanasampadaṃ dassetvā idānissa tattha ādarajātassa pubbe yehi kāmavitakkādīhi upaddutattā kammaṭṭhānaṃ na sampajjati, tassa tesaṃ ujuvipaccanīkabhūtattā ca bhāvanānayaṃ pakāsetvā tato paraṃ arahattassa kammaṭṭhānaṃ ācikkhanto ‘‘tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā’’tiādimāha. Tattha tenāti evaṃ kalyāṇamittasannissayena yathāvuttasīlādiguṇasamannāgatena. Tenevāha ‘‘imesu pañcasu dhammesu patiṭṭhāyā’’ti. Uttarīti āraddhataruṇavipassanassa rāgādiparissayā ce uppajjeyyuṃ, tesaṃ visodhanatthaṃ tato uddhaṃ cattāro dhammā bhāvetabbā uppādetabbā vaḍḍhetabbā ca.
世尊于诸天众圣贤中以善友著称者，于自身言语无取执，自入无碍林，昭示尊者梅吉雅善友的全戒法优胜。因之前染于色欲等妨碍修行之所未净，故示现净化之法，随后教导尊者更上阿拉汉修行法，说“尊者梅吉雅依此五法而立，四法当更上修发、起增”。所谓“依此”，即因善友缘故，具足品德等善法。故言“于此五法建基”，若生无明等烦恼之染恨，当起清净，因此以上四法应当发起、增长乃至增长增进。
Asubhāti ekādasasu asubhakammaṭṭhānesu yathārahaṃ yattha katthaci asubhabhāvanā. Rāgassa pahānāyāti kāmarāgassa pajahanatthāya. Ayamattho sālilāvakopamāya vibhāvetabbo. Evaṃbhūtaṃ bhāvanāvidhiṃ sandhāya vuttaṃ – ‘‘asubhā bhāvetabbā rāgassa pahānāyā’’ti. Mettāti mettākammaṭṭhānaṃ. Byāpādassa pahānāyāti vuttanayeneva uppannassa kopassa pajahanatthāya. Ānāpānassatīti soḷasavatthukā ānāpānassati. Vitakkupacchedāyāti vuttanayeneva uppannānaṃ vitakkānaṃ pacchedanatthāya. Asmimānasamugghātāyāti ‘‘asmī’’ti uppajjanakassa navavidhassa mānassa samucchedanatthāya.
关于不善，谓于十一种不善业所缘处，依实际，诸处皆可作不善之修习。不善之修习目的在于断除贪欲，即是断除欲贪。此义应比拟于流水出现波动之状加以辨析。依此观念，关于修习方法已宣说——不善应修，为断贪欲之用。慈愍者，谓慈愍之修习处。断除瞋恚，意指如前所说，断除所生之瞋恚。入出息念，此指十六支入出息念。断除散乱妄想，如前所说，为断除所生妄想而断绝。断除我执，为断绝心中“我”之九种新生见解。
Aniccasaññinoti hutvā abhāvato udayabbayavantato pabhaṅguto tāvakālikato niccappaṭikkhepato ca ‘‘sabbe saṅkhārā aniccā’’ti (dha. pa. 277; cūḷani. hemakamāṇavapucchāniddeso 56) pavattaaniccānupassanāvasena aniccasaññino. Anattasaññā saṇṭhātīti asārakato avasavattanato parato rittato tucchato suññato ca ‘‘sabbe dhammā anattā’’ti (dha. pa. 279; cūḷani. hemakamāṇavapucchāniddeso 56) evaṃ pavattaanattānupassanāsaṅkhātā anattasaññā citte saṇṭhahati atidaḷhaṃ patiṭṭhahati. Aniccalakkhaṇe hi diṭṭhe anattalakkhaṇaṃ diṭṭhameva hoti. Tīsu lakkhaṇesu hi ekasmiṃ diṭṭhe itaradvayaṃ diṭṭhameva hoti. Tena vuttaṃ ‘‘aniccasaññino, meghiya, anattasaññā saṇṭhātī’’ti. Anattalakkhaṇe sudiṭṭhe ‘‘asmī’’ti uppajjanakamāno suppajahova hotīti āha ‘‘anattasaññī asmimānasamugghātaṃ pāpuṇātī’’ti. Diṭṭheva dhamme nibbānanti diṭṭheva dhamme imasmiṃyeva attabhāve apaccayaparinibbānaṃ pāpuṇāti. Ayamettha saṅkhepo, vitthārato pana asubhādibhāvanānayo visuddhimagge vuttanayena veditabbo.
无常见，成就于亲见其无有生灭，现前变化，暂时性，不恒常，且断常见。正如《法句经》277偈及《小念处经》中关于黄金矿石之问答篇第56节所说，以无常观修行者，成就无常见。无我见之成立，是因见法无自性，无法主宰，空无实体，空虚无所有，且无所有恒有不变。《法句经》279偈及同经56节亦明示此理。由此正以无我之观慧而成无我见，心坚固不动摇。在无常相中，见不我相即成正见。于三相中，若见一相正，则他两相亦证实。故称：“有无常见者如云般雾气，无我见因此留存。”至于无我相清楚显现，就如“我”见新生显现时般，故云“无我见者断绝我执之根”。于所见法中涅槃现前，犹如自身状态，因缘所生涅槃得成。此略述归纳，无善灭等诸不善修习之通路详述，应依所说细解辨析。
Meghiyasuttavaṇṇanā niṭṭhitā. · 梅吉亚经注释完毕。
4-5. Nandakasuttādivaṇṇanā四至五、难德咖经等注释
§4-5
4-5. Catutthe āgamayamānoti olokayamāno, buddho sahasā apavisitvā yāva sā kathā niṭṭhāti, tāva aṭṭhāsīti attho. Tenāha ‘‘idamavocāti idaṃ kathāvasānaṃ udikkhamāno’’ti. Aniccadukkhādivasena sabbadhammasantīraṇaṃ adhipaññāvipassanāti āha ‘‘saṅkhārapariggahavipassanāñāṇassā’’ti. Mānasanti rāgopi cittampi arahattampi. ‘‘Antalikkhacaro pāso, yvāyaṃ carati mānaso’’ti (saṃ. ni. 1.151; mahāva. 33) ettha rāgo mānasaṃ. ‘‘Cittaṃ mano mānasa’’nti (dha. sa. 6) ettha cittaṃ. ‘‘Appattamānaso sekho, kālaṃ kayirā jane sutā’’ti (saṃ. ni. 1.159) ettha arahattaṃ. Idhāpi arahattameva adhippetaṃ. Tenāha ‘‘appattamānasāti appattaarahattā’’ti. Appattaṃ mānasaṃ arahattaṃ etehīti appattamānasā. Idāni cittapariyāyameva mānasasaddaṃ sandhāyāha ‘‘arahattaṃ vā’’tiādi. Pañcamaṃ suviññeyyameva.
第四、五点。当观察到第四点来临之时，谓佛陡然进入定中至此言终止为止，即是八十八法义。故曰：“此语为本文语终结之提示。”借无常苦诸法苦境之慧眼，断除诸法缠累，此即是具慧之观照行。心为主，贪亦心所起，阿拉汉果亦属心。谓天界拘束犹如心，此谓贪。本句明“心”“思维”“阿拉汉”。此处阿拉汉果为观察对象，故称“无失心果”。“无失心”即“无失阿拉汉果”也。今以心、意二义，在此成“阿拉汉果”为第五点清楚可知之理。
Nandakasuttādivaṇṇanā niṭṭhitā. · 难德咖经等注释完毕。
6. Sevanāsuttavaṇṇanā6. 《亲近经》义疏
§6
6. Chaṭṭhe jīvitasambhārāti jīvitappavattiyā sambhārā paccayā. Samudānetabbāti sammā ñāyena anavajjauñchācariyādinā uddhamuddhamānetabbā pāpuṇitabbā. Te pana samudānitā samāhatā nāma hontīti āha ‘‘samāharitabbā’’ti. Dukkhena uppajjantīti sulabhuppādā na honti. Etena gocaraasappāyādibhāvaṃ dasseti. Rattibhāgaṃ vā divasabhāgaṃ vāti bhummatthe upayogavacananti āha ‘‘rattikoṭṭhāse vā divasakoṭṭhāse vā’’ti. Rattiṃyeva pakkamitabbaṃ samaṇadhammassa tattha anipphajjanato. Saṅkhāpīti ‘‘yadatthamahaṃ pabbajito, na metaṃ idha nipphajjati, cīvarādi pana samudāgacchati, nāhaṃ tadatthaṃ pabbajito, kiṃ me idha vāsenā’’ti paṭisaṅkhāyapi. Tenāha ‘‘sāmaññatthassa bhāvanāpāripūriagamanaṃ jānitvā’’ti. Anantaravāre saṅkhāpīti samaṇadhammassa nipphajjanabhāvaṃ jānitvā. So puggalo anāpucchā pakkamitabbaṃ, nānubandhitabboti ‘‘so puggalo’’ti padassa ‘‘nānubandhitabbo’’ti iminā sambandho. Yassa yena hi sambandho, dūraṭṭhenapi so bhavati. Taṃ puggalanti so puggaloti paccattavacanaṃ upayogavasena pariṇāmetvā taṃ puggalaṃ anāpucchā pakkamitabbanti attho. Atthavasena hi vibhattipariṇāmoti. Āpucchā pakkamitabbanti ca kataññukataveditāya niyojanaṃ. Evarūpoti yaṃ nissāya bhikkhuno guṇehi vuddhiyeva pāṭikaṅkhā, paccayehi na parissayo, evarūpo daṇḍakammādīhi niggaṇhāti cepi, na pariccajitabboti dasseti ‘‘sacepī’’tiādinā.
第六点谓生命集。生命因缘会聚而成。所谓生起，宜由正知，凭无过恶行为等造作，上下调摄而成。若生起即为聚集安住，则称其为“应聚”。苦之生起极难发生，此亦示证放逸等生起之微妙。所谓夜分及昼分，为地面取用之语，云“于夜昼积存者”。谓对此夜分昼分，当由比库法修习，即于此时无放逸。概括即“自出家以来，衣钵等得未沾染，非为此故出家，岂能于此安住”，此为反思。故曰“得知出家目的乃成修习圆满”。不久即知所谓概括者，谓对修习圆满及比库法之完成之明了者。然人应无所问，亦无牵累，谓“彼人”与此“无牵累”存有联系。其联系远及他方亦然。此“人”指个人用语。以个人用法变更，此“个人”谓不应发问即离开，非加绊缚。其旨含有区分变化之意。谓应问者，为便利对资粮的引导。此如出家人之资粮不可废弃，亦不可轻视，虽以鞭策等紧缚，然不应舍弃，尔时写成“若若”等文字。
Sevanāsuttavaṇṇanā niṭṭhitā. · 《亲近经》义疏已毕。
7-10. Sutavāsuttādivaṇṇanā7-10. 《多闻经》等义疏
§7-10
7-10. Sattame abhabbo khīṇāsavo bhikkhu sañcicca pāṇantiādi desanāsīsameva, sotāpannādayopi pana abhabbāva, puthujjanakhīṇāsavānaṃ nindāpasaṃsatthampi evaṃ vuttaṃ. Puthujjano nāma gārayho mātughātādīni karoti, khīṇāsavo pana pāsaṃso kunthakipillikaghātādīnipi na karotīti. Sannidhikārakaṃ kāme paribhuñjitunti yathā gihibhūto sannidhiṃ katvā vatthukāme paribhuñjati, evaṃ tilataṇḍulasappinavanītādīni sannidhiṃ katvā idāni paribhuñjituṃ abhabboti attho. Vatthukāme pana nidahitvā paribhuñjantā tannissitaṃ kilesakāmampi nidahitvā paribhuñjanti nāmāti āha ‘‘vatthukāmakilesakāme’’ti. Nanu ca khīṇāsavasseva vasanaṭṭhāne tilataṇḍulādayo paññāyantīti? Na pana te attano atthāya nidhenti, aphāsukapabbajitādīnaṃ atthāya nidhenti. Anāgāmissa kathanti? Tassapi pañca kāmaguṇā sabbasova pahīnā, dhammena pana laddhaṃ vicāretvā paribhuñjati. Akappiyakāmaguṇe sandhāyetaṃ vuttaṃ, na mañcapīṭhaattharaṇapāvuraṇādisannissitaṃ. Seyyāthāpi pubbe agāriyabhūtoti yathā pubbe gihibhūto paribhuñjati, evaṃ paribhuñjituṃ abhabbo. Agāramajjhe vasantā hi sotāpannādayo yāvajīvaṃ gihibyañjanena tiṭṭhanti. Khīṇāsavo pana arahattaṃ patvāva manussabhūto parinibbāti vā pabbajati vā. Cātumahārājikādīsu kāmāvacaradevesu muhuttampi na tiṭṭhati. Kasmā? Vivekaṭṭhānassa abhāvā. Bhummadevattabhāve pana ṭhito arahattaṃ patvāpi tiṭṭhati vivekaṭṭhānasambhavā. Aṭṭhamādīni uttānatthāneva.
第七至十点。第七点为无犯戒比库，聚集持戒及论说等，犹如声闻初果（入流）及上位果圣者虽有难处，亦被言须持戒。外凡夫为恶行如害母杀等，断根阿拉汉不作恶行，以次等对应。近如居家者偶尔聚有杀盗淫等想，虽入田宅，亦不能行非法。虽持世俗欲行，依昨日劝导，不成恶事。断根者不生欲，非如凡夫等采食布施物时亦无欲心。故云“欲与世俗相比”，非缚拘束，亦非羁绊于外物。住于阿拉汉者若世俗乐，不以欲为乐故行避，故曰“无念欲础聚处”云亦如是。阿拉汉虽于凡间生活，亦不贪染欲乐障碍。故欲尽断时，不留恋，速即断除。为何？因缺离欲乐境。天界梵界中，虽然正得阿拉汉果，能久住者因有清净断证处。第八点之说，皆指此事。
Sutavāsuttādivaṇṇanā niṭṭhitā. · 《多闻经》等义疏已毕。
Sambodhivaggavaṇṇanā niṭṭhitā. · 觉品义疏已毕。