5. Maṅgalasuttaṃ · 5. 吉祥经义注
4. Kumārapañhavaṇṇanā4. 童子问释
Aṭṭhuppatti义理生起
Idāni ekaṃ nāma kinti evamādīnaṃ kumārapañhānaṃ atthavaṇṇanākkamo anuppatto. Tesaṃ aṭṭhuppattiṃ idha nikkhepappayojanañca vatvā vaṇṇanaṃ karissāma –
现在对这类所谓的“什么是……”这类童子问题的含义阐释尚未成就。对此诸问句的生成，本处先束起所要谈论的内容与关联，作为引入解释。
Aṭṭhuppatti tāva nesaṃ sopāko nāma bhagavato mahāsāvako ahosi. Tenāyasmatā jātiyā sattavasseneva aññā ārādhitā, tassa bhagavā pañhabyākaraṇena upasampadaṃ anuññātukāmo attanā adhippetatthānaṃ pañhānaṃ byākaraṇasamatthataṃ passanto ‘‘ekaṃ nāma ki’’nti evamādinā pañhe pucchi. So byākāsi. Tena ca byākaraṇena bhagavato cittaṃ ārādhesi. Sāva tassāyasmato upasampadā ahosi.
这类问题的生成，是因为他们当中有一位具德的圣弟子，正是世尊的伟大弟子。基于此人前生七世受修其智慧，世尊因其对于问题解释的准确认知而愿传授授记，并透彻观看其内心的意趣，故以「什么是……」此类问句为起头发问，他回答之后，世尊的心便为所动，从而那尊具德者获得了授记的加持。
Ayaṃ tesaṃ aṭṭhuppatti.
这就是对该类问题生成的说明。
Nikkhepappayojanaṃ释出目的
Yasmā pana saraṇagamanehi buddhadhammasaṅghānussativasena cittabhāvanā, sikkhāpadehi sīlabhāvanā, dvattiṃsākārena ca kāyabhāvanā pakāsitā, tasmā idāni nānappakārato paññābhāvanāmukhadassanatthaṃ ime pañhabyākaraṇā idha nikkhittā. Yasmā vā sīlapadaṭṭhāno samādhi, samādhipadaṭṭhānā ca paññā; yathāha – ‘‘sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya’’nti (saṃ. ni. 1.23, 192), tasmā sikkhāpadehi sīlaṃ dvattiṃsākārena taṃgocaraṃ samādhiñca dassetvā samāhitacittassa nānādhammaparikkhārāya paññāya pabhedadassanatthaṃ idha nikkhittātipi viññātabbā.
因缘缘起方面，借由皈依法、佛法、僧法的忆念作伴随，以心的培养、戒律的磨练，以及以二十八对应法则示现身的修习，因此现在从多方面为了培养般若智慧的开显，故这里陈列这些问句讲授。且以戒律的坚守为基石成就定力，定力为基础而生般若智慧，正如经中所说：“坚立于戒的人是明智的，培养心智与智慧”，因此依戒律于二十八对应法制守行，并示现体于定力，从而使得定意能分辨多样法相，般若得以显露，这也应当了然于心。
Idaṃ tesaṃ idha nikkhepappayojanaṃ.
这就是这里将要陈列的内容和依归。
Pañhavaṇṇanā问释
Ekaṃ nāma kintipañhavaṇṇanā · 「一者名何」问释
Idāni tesaṃ atthavaṇṇanā hoti – ekaṃ nāma kinti bhagavā yasmiṃ ekadhammasmiṃ bhikkhu sammā nibbindamāno anupubbena dukkhassantakaro hoti, yasmiṃ cāyamāyasmā nibbindamāno anupubbena dukkhassantamakāsi, taṃ dhammaṃ sandhāya pañhaṃ pucchati. ‘‘Sabbe sattā āhāraṭṭhitikā’’ti thero puggalādhiṭṭhānāya desanāya vissajjeti. ‘‘Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharatī’’ti (saṃ. ni. 5.8) evamādīni cettha suttāni evaṃ vissajjanayuttisambhave sādhakāni. Ettha yenāhārena sabbe sattā ‘‘āhāraṭṭhitikā’’ti vuccanti, so āhāro taṃ vā nesaṃ āhāraṭṭhitikattaṃ ‘‘ekaṃ nāma ki’’nti puṭṭhena therena niddiṭṭhanti veditabbaṃ. Tañhi bhagavatā idha ekanti adhippetaṃ, na tu sāsane loke vā aññaṃ ekaṃ nāma natthīti ñāpetuṃ vuttaṃ. Vuttañhetaṃ bhagavatā –
此处作对该义理的阐释，所谓“什么是……”之问，是由于世尊观察到某比库于某一法上完全生起厌离，渐次成为令苦息灭的缘，由此比库心生疑惑而发问。长老们藉由说明，指出一切众生依赖饮食为生之理。又如经中所说：“什么是正念？比库应当观身”，诸经对此均有阐述。若以饮食被众生普遍视为赖以续命者而言，世尊便以“饮食依止”的事实作为该问答的实例，表显该饮食作为“依止”的涵义，且于教法和世间绝无他“一者”可称为“唯一”；故世尊如此宣说。
‘‘Ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammattaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṃ ekadhamme? Sabbe sattā āhāraṭṭhitikā. Imasmiṃ kho, bhikkhave, ekadhamme bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. ‘Eko pañho eko uddeso ekaṃ veyyākaraṇa’nti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti (a. ni. 10.27).
「比库们，唯有一法，若比库真正生起厌离，真正清净起来，真正解脱起来，真正获得圆满的见证，当见法中，终结诸苦者。当此一法为何？一切众生依食为生。在此，正如比库们，当比库真正生起厌离……如是说，此乃苦的终结者。此所谓‘一问、一目的、一说明’，依此而说。」
Āhāraṭṭhitikāti cettha yathā ‘‘atthi, bhikkhave, subhanimittaṃ. Tattha ayoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā kāmacchandassa uppādāyā’’ti evamādīsu (saṃ. ni. 5.232) paccayo āhāroti vuccati, evaṃ paccayaṃ āhārasaddena gahetvā paccayaṭṭhitikā ‘‘āhāraṭṭhitikā’’ti vuttā. Cattāro pana āhāre sandhāya – ‘‘āhāraṭṭhitikā’’ti vuccamāne ‘‘asaññasattā devā ahetukā anāhārā aphassakā avedanakā’’ti vacanato (vibha. 1017) ‘‘sabbe’’ti vacanamayuttaṃ bhaveyya.
所谓依『食』而生，是如经中所说：『比库们，存在善美之相。若心不正念多作，则此食能生未生的欲欲。』由此可知，此因名为食，故称为依食而生。此中有四种食，据说：『无知无觉之非识，非因，无食，触不到，无痛苦』之曰非识食，诸天等如是无食而生。故一切众生皆以此名依食而生。
Tattha siyā – evampi vuccamāne ‘‘katame dhammā sapaccayā? Pañcakkhandhā – rūpakkhandho…pe… viññāṇakkhandho’’ti (dha. sa. 1089) vacanato khandhānaṃyeva paccayaṭṭhitikattaṃ yuttaṃ, sattānantu ayuttamevetaṃ vacanaṃ bhaveyyāti. Na kho panetaṃ evaṃ daṭṭhabbaṃ. Kasmā ? Sattesu khandhopacārasiddhito. Sattesu hi khandhopacāro siddho. Kasmā? Khandhe upādāya paññāpetabbato. Kathaṃ? Gehe gāmopacāro viya. Seyyathāpi hi gehāni upādāya paññāpetabbattā gāmassa ekasmimpi dvīsu tīsupi vā gehesu daḍḍhesu ‘‘gāmo daḍḍho’’ti evaṃ gehe gāmopacāro siddho, evameva khandhesu paccayaṭṭhena āhāraṭṭhitikesu ‘‘sattā āhāraṭṭhitikā’’ti ayaṃ upacāro siddhoti veditabbo. Paramatthato ca khandhesu jāyamānesu jīyamānesu mīyamānesu ca ‘‘khaṇe khaṇe tvaṃ bhikkhu jāyase ca jīyase ca mīyase cā’’ti vadatā bhagavatā tesu sattesu khandhopacāro siddhoti dassito evāti veditabbo. Yato yena paccayākhyena āhārena sabbe sattā tiṭṭhanti, so āhāro taṃ vā nesaṃ āhāraṭṭhitikattaṃ ekanti veditabbaṃ. Āhāro hi āhāraṭṭhitikattaṃ vā aniccatākāraṇato nibbidāṭṭhānaṃ hoti. Atha tesu sabbasattasaññitesu saṅkhāresu aniccatādassanena nibbindamāno anupubbena dukkhassantakaro hoti, paramatthavisuddhiṃ pāpuṇāti. Yathāha –
此处进一步说明：何者为依因法？五蕴——色蕴……识蕴，谓为依因法，若以此语，则众生乃多依此众。然非应仅限如此，何故？因蕴中含有依止之义，众生得蕴中依止。犹如屋宅依止村庄，村庄依止诸屋，若村庄置一屋，两三屋，则谓村庄为屋之依止，如是蕴亦同。此依止以食为缘，众生曰依食而生。且依此理，蕴生、住、灭，世尊说：『比库啊！你此在每一刻生、住、灭。』是故因缘中蕴生灭不断，故曰依蕴而生为真理。由各种缘生及食，众生恒常存在，其食则为依食。此食非常恒故生起厌离，从而于苦谛中渐得究竟净慧，如经所说：
‘‘Sabbe saṅkhārā aniccāti, yadā paññāya passati;
「一切行无常，智慧观察时，
Atha nibbindati dukkhe, esa maggo visuddhiyā’’ti. (dha. pa. 277);
于是厌苦，得清净道。」
Ettha ca ‘‘ekaṃ nāma ki’’nti ca ‘‘kihā’’ti ca duvidho pāṭho, tattha sīhaḷānaṃ kihāti pāṭho. Te hi ‘‘ki’’nti vattabbe ‘‘kihā’’ti vadanti. Keci bhaṇanti ‘‘ha-iti nipāto, theriyānampi ayameva pāṭho’’ti ubhayathāpi pana ekova attho. Yathā ruccati, tathā paṭhitabbaṃ. Yathā pana ‘‘sukhena phuṭṭho atha vā dukhena (dha. pa. 83), dukkhaṃ domanassaṃ paṭisaṃvedetī’’ti evamādīsu katthaci dukhanti ca katthaci dukkhanti ca vuccati, evaṃ katthaci ekanti, katthaci ekkanti vuccati. Idha pana ekaṃ nāmāti ayameva pāṭho.
文中又说“何为一？为何？”二种受法存在，锡兰语中读为“kihā”，又人云“ki”为疑语，或“kihā”为疑语，某些传承称为“ha”之词可视为老传，但意义皆同。譬如“由乐味或苦味所触，苦感受被知觉”，有时文中写作苦，有时写作痛。此所言之“唯一”是此句之意。
Dve nāma kintipañhavaṇṇanā · 「二者名何」问释
Evaṃ iminā pañhabyākaraṇena āraddhacitto satthā purimanayeneva uttariṃ pañhaṃ pucchati dve nāma kinti? Thero dveti paccanubhāsitvā ‘‘nāmañca rūpañcā’’ti dhammādhiṭṭhānāya desanāya vissajjeti. Tattha ārammaṇābhimukhaṃ namanato, cittassa ca natihetuto sabbampi arūpaṃ ‘‘nāma’’nti vuccati. Idha pana nibbidāhetuttā sāsavadhammameva adhippetaṃ ruppanaṭṭhena cattāro ca mahābhūtā, sabbañca tadupādāya pavattamānaṃ rūpaṃ ‘‘rūpa’’nti vuccati, taṃ sabbampi idhādhippetaṃ. Adhippāyavaseneva cettha ‘‘dve nāma nāmañca rūpañcā’’ti vuttaṃ, na aññesaṃ dvinnamabhāvato. Yathāha –
如是，以此问题陈说，外道以专注心向上，反问说“两者名为何？”长老答曰：“名称及色相”二者为所依止法，随即解说。此处以缘起为缘，恭敬致礼，心之趋向缘故，诸法无形称为“名称”。而在此，烦恼破坏缘起法，乃是一切由色相构成，四大要素完整具足，故一切色相皆称为“色相”，此皆此处所指。因其属根本，故此处称为“两者名称及色相”，并无他别二。正如所云：
‘‘Dvīsu , bhikkhave, dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. Katamesu dvīsu? Nāme ca rūpe ca. Imesu kho, bhikkhave, dvīsu dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. ‘Dve pañhā, dve uddesā, dve veyyākaraṇānī’ti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti (a. ni. 10.27).
“比库，当修行名色二法中，正见厌离，得解脱苦，割断苦根。此所谓二者为何？即名称与色相也。在此名色二法中，比库正见厌离，断除痛苦。此‘两问题、两目的、两讲说’之说，便是基于此。”（论事10.27）
Ettha ca nāmarūpamattadassanena attadiṭṭhiṃ pahāya anattānupassanāmukheneva nibbindamāno anupubbena dukkhassantakaro hoti, paramatthavisuddhiṃ pāpuṇātīti veditabbo. Yathāha –
此中，以名称色相仅显自我见为重，舍弃我执观照无我，渐次厌离而成断苦之因，直至究竟清净得证，理当如此理解。正如所说：
‘‘Sabbe dhammā anattāti, yadā paññāya passati;
“诸法皆无我，唯有智慧能洞见。”
Atha nibbindati dukkhe, esa maggo visuddhiyā’’ti. (dha. pa. 279);
“于是厌弃痛苦，此即通往清净之道。”（大法句经279）
Tīṇi nāma kintipañhavaṇṇanā · 三法之「何等」问释
Idāni imināpi pañhabyākaraṇena āraddhacitto satthā purimanayeneva uttariṃ pañhaṃ pucchati tīṇi nāma kinti? Thero tīṇīti paccanubhāsitvā puna byākaritabbassa atthassa liṅgānurūpaṃ saṅkhyaṃ dassento ‘‘tisso vedanā’’ti vissajjeti. Atha vā ‘‘yā bhagavatā ‘tisso vedanā’ti vuttā, imāsamatthamahaṃ tīṇīti paccemī’’ti dassento āhāti evampettha attho veditabbo. Anekamukhā hi desanā paṭisambhidāpabhedena desanāvilāsappattānaṃ. Keci panāhu ‘‘tīṇīti adhikapadamida’’nti. Purimanayeneva cettha ‘‘tisso vedanā’’ti vuttaṃ, na aññesaṃ tiṇṇamabhāvato. Yathāha –
如今亦以此问题陈说，外道以专注心向上，再问“三者名为何？”长老答曰：“三者即三种受”，并依理数目指出实际意涵，释曰：“佛陀所说三种受是此所指三者。”如是此义当当知。有多种说法，依别释解及演说风格略有差异。有人说“三者为加重之词”。但正如前说“二者”为此处专指“名称及色相”，故此亦专指“三受”为名，无他三数。正如所云：
‘‘Tīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. Katamesu tīsu? Tīsu vedanāsu. Imesu kho, bhikkhave, tīsu dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. ‘Tayo pañhā, tayo uddesā, tīṇi veyyākaraṇānī’ti iti yaṃ taṃ vuttaṃ , idametaṃ paṭicca vutta’’nti (a. ni. 10.27).
世尊告诫比库们：『比库在三种法中对真理生起正当厌离时……如是，彼比库成为苦乐终结者。何为三种法？即三种受。正如此，比库在这三种法中对真理生起正当厌离时……故成为苦乐终结者。所谓“三个疑难，三个目的，三种分说”，此语本即如此说，基于此义而说。』
Ettha ca ‘‘yaṃkiñci vedayitaṃ, sabbaṃ taṃ dukkhasminti vadāmī’’ti (saṃ. ni. 4.259) vuttasuttānusārena vā. –
此处依照经文记载，有云『任何受所感，皆称为苦』。
‘‘Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;
『彼见乐为苦，如见苦为乐，且恒见苦乐不常存』，如是德语所说，
Adukkhamasukhaṃ santaṃ, addakkhi naṃ aniccato’’ti. (itivu. 53) –
『无苦与乐和静者，见彼为无常』。
Evaṃ dukkhadukkhatāvipariṇāmadukkhatāsaṅkhāradukkhatānusārena vā tissannaṃ vedanānaṃ dukkhabhāvadassanena sukhasaññaṃ pahāya dukkhānupassanāmukhena nibbindamāno anupubbena dukkhassantakaro hoti, paramatthavisuddhiṃ pāpuṇātīti veditabbo. Yathāha –
依诸苦与非苦变化苦、受所造苦之理，以三种受苦之本质显现，舍弃对乐的错觉，于苦之观察上正当厌离，由此渐次成为苦乐终结者，达至究竟清净，理应如此了知。犹例如说，
‘‘Sabbe saṅkhārā dukkhāti, yadā paññāya passati;
『一切造作皆苦，智慧见此真理时；』
Atha nibbindati dukkhe, esa maggo visuddhiyā’’ti. (dha. pa. 278);
然后，厌离苦者，此即清净之道。
Cattāri nāma kintipañhavaṇṇanā · 四法之「何等」问释
Evaṃ imināpi pañhabyākaraṇena āraddhacitto satthā purimanayeneva uttariṃ pañhaṃ pucchati cattāri nāma kinti? Tattha imassa pañhassa byākaraṇapakkhe katthaci purimanayeneva cattāro āhārā adhippetā. Yathāha –
这里亦用如是问题陈说法门，觉悟之心由老师开导，引导往前问四种名目为何？于其问题讲述方面，四种食粮某处被指示为前导之食。譬如说——
‘‘Catūsu , bhikkhave, dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. Katamesu catūsu? Catūsu āhāresu. Imesu kho, bhikkhave, catūsu dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. ‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti (a. ni. 10.27).
『比库啊，在四法中，比库正当厌离时，乃是除灭苦之因。何为此四？此四食也。确实于此四法，比库正当厌离，乃是除灭苦之因。所谓“四问，四目标，四释义”者，此即所说，依此而说。』
Katthaci yesu subhāvitacitto anupubbena dukkhassantakaro hoti, tāni cattāri satipaṭṭhānāni. Yathāha kajaṅgalā bhikkhunī –
某些心善调伏者，渐次于诸苦除灭中，乃指此四法，即四念处。譬如有一粗野比库尼——
‘‘Catūsu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammattaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu catūsu? Catūsu satipaṭṭhānesu. Imesu kho, āvuso, catūsu dhammesu bhikkhu sammā subhāvitacitto…pe… dukkhassantakaro hoti. ‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti iti yaṃ taṃ vuttaṃ bhagavatā, idametaṃ paṭicca vutta’’nti (a. ni. 10.28).
『比库，於四法中，比库心善调伏，现证圆满，知见完善，亲证有为法中苦之除灭。何为此四？此四念处。确于此四法，比库心善调伏……苦之除灭。所谓“四问，四目标，四释义”者，世尊所说，依此而说。』
Idha pana yesaṃ catunnaṃ anubodhappaṭivedhato bhavataṇhāchedo hoti, yasmā tāni cattāri ariyasaccāni adhippetāni. Yasmā vā iminā pariyāyena byākataṃ subyākatameva hoti, tasmā thero cattārīti paccanubhāsitvā ‘‘ariyasaccānī’’ti vissajjeti. Tattha cattārīti gaṇanaparicchedo. Ariyasaccānīti ariyāni saccāni, avitathāni avisaṃvādakānīti attho. Yathāha –
此处，对于四法中由理解及体验所致彼生灭渴断者者，是因此四谛被指示。或谓以此周密阐述，意显真实明智，长老由“四”而发言，称之为“圣谛”。此“四”为数目分类。所谓圣谛，即贵圣法则，真实不虚，非谬无疑者。譬如说——
‘‘Imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni, tasmā ariyasaccānīti vuccantī’’ti (saṃ. ni. 5.1097).
「诸比库，四圣谛真实而无误、无他异，故谓之圣谛。」（综释5.1097）
Yasmā vā sadevakena lokena araṇīyato abhigamanīyatoti vuttaṃ hoti, vāyamitabbaṭṭhānasaññite aye vā iriyanato, anaye vā na iriyanato, sattatiṃsabodhipakkhiyaariyadhammasamāyogato vā ariyasammatā buddhapaccekabuddhabuddhasāvakā etāni paṭivijjhanti, tasmāpi ‘‘ariyasaccānī’’ti vuccanti. Yathāha –
由世间诸天尊敬，安稳无侵害，或知见应修处，或基于根处，有三十七佛道品的结合，圣者、正觉、缘觉、佛及佛弟子等皆能证知，故亦称为「圣谛」。比如说——
‘‘Cattārimāni , bhikkhave, ariyasaccāni…pe… imāni kho, bhikkhave, cattāri ariyasaccāni, ariyā imāni paṭivijjhanti, tasmā ariyasaccānīti vuccantī’’ti.
「诸比库，四圣谛……如是，诸比库，四圣谛，圣者证知之，故谓圣谛。」
Apica ariyassa bhagavato saccānītipi ariyasaccāni. Yathāha –
又，「圣者世尊」所说之真实，亦名圣谛。比如说——
‘‘Sadevake, bhikkhave…pe… sadevamanussāya tathāgato ariyo, tasmā ariyasaccānīti vuccantī’’ti (saṃ. ni. 5.1098).
「诸比库，世间众生中，正觉者（如来）为圣，故谓圣谛。」（综释5.1098）
Atha vā etesaṃ abhisambuddhattā ariyabhāvasiddhitopi ariyasaccāni. Yathāha –
又，凡由此等自证佛陀之圣者成就，亦名圣谛。比如说——
‘‘Imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisambuddhattā tathāgato arahaṃ sammāsambuddhoti vuccatī’’ti (saṃ. ni. 5.1093).
“比库们，如来阿拉汉正自觉者，正是如实觉知四圣谛真理的。”（出自《增支部·卷五》第1093节）
Ayametesaṃ padattho. Etesaṃ pana ariyasaccānaṃ anubodhappaṭivedhato bhavataṇhāchedo hoti. Yathāha –
此处语词讲解。这里所谓四圣谛，是因了真正的领悟和了知，从而生起断灭生存渴爱（Bhavataṇhā）。例如说——
‘‘Tayidaṃ , bhikkhave, dukkhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ…pe… dukkhanirodhagāminipaṭipadā ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo’’ti (saṃ. ni. 5.1091).
“比库们，这就是苦圣谛，已觉悟、已破除……已觉悟、已破除苦灭道圣谛，断尽了生存渴爱，生存之根已熄灭，不复有再生。”（出自《增支部·卷五》第1091节）
Pañca nāma kintipañhavaṇṇanā · 五法之「何等」问释
Imināpi pañhabyākaraṇena āraddhacitto satthā purimanayeneva uttariṃ pañhaṃ pucchati pañca nāma kinti? Thero pañcāti paccanubhāsitvā ‘‘upādānakkhandhā’’ti vissajjeti. Tattha pañcāti gaṇanaparicchedo. Upādānajanitā upādānajanakā vā khandhā upādānakkhandhā. Yaṃkiñci rūpaṃ, vedanā, saññā, saṅkhārā, viññāṇañca sāsavā upādāniyā, etesametaṃ adhivacanaṃ. Pubbanayeneva cettha ‘‘pañcupādānakkhandhā’’ti vuttaṃ, na aññesaṃ pañcannamabhāvato. Yathāha –
借由此问答释义，先知教师仍以前文方式继续提出进一步问题：‘为何有五？名为何？’长老答说“五者即‘取蕴’。”此处“五”是计数名称。因取由什么生？由取所生蕴者即取蕴。无论是以取作因或以生果而言的蕴，皆称为“取蕴”。如前文所说，此处称之“五取蕴”，而非任一他五之名。譬如说——
‘‘Pañcasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. Katamesu pañcasu? Pañcasu upādānakkhandhesu. Imesu kho, bhikkhave, pañcasu dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. ‘Pañca pañhā, pañca uddesā , pañca veyyākaraṇānī’ti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti (a. ni. 10.27).
“比库们，修行人当于五法生起正觉断厌弃......是苦灭因。何五？五取蕴。比库们，修行人于此五法生起正觉断厌弃……是苦断因。‘五问，五义，五释’所说，即依此而言。”（出自《增阿含经·第十卷》第27节）
Ettha ca pañcakkhandhe udayabbayavasena sammasanto vipassanāmataṃ laddhā anupubbena nibbānāmataṃ sacchikaroti. Yathāha –
对此五取蕴，在其生起灭过程正了断，修成内观（Vipassanā）禅定；未曾由浅入深，众生难以得见涅槃真谛。如是说——
‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;
“无论何时何处，正念观照蕴的生起与灭尽，
Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374);
能生起喜乐欢喜，了知此为不生不灭之法。”（《法句经》374偈）
Cha nāma kintipañhavaṇṇanā · 六法之「何等」问释
Evaṃ imināpi pañhabyākaraṇena āraddhacitto satthā purimanayeneva uttariṃ pañhaṃ pucchati ‘‘cha nāma ki’’nti? Thero chaiti paccanubhāsitvā ‘ajjhattikāni āyatanānī’ti vissajjeti. Tattha chaiti gaṇanaparicchedo, ajjhatte niyuttāni, attānaṃ vā adhikatvā pavattāni ajjhattikāni. Āyatanato, āyassa vā tananato, āyatassa vā saṃsāradukkhassa nayanato āyatanāni, cakkhusotaghānajivhākāyamanānametaṃ adhivacanaṃ. Pubbanayena cettha ‘‘cha ajjhattikāni āyatanānī’’ti vuttaṃ, na aññesaṃ channamabhāvato. Yathāha –
以此般若提问的方式，已起初心的长老如法地专注，正如先前所述，向老师提问：“‘六’者何义？”长老随即回答称：“内境处。”此处所谓‘六’为计数分类，是指内部所依之境，即自行发生并保持的六根。所谓“境”者，是指因缘而生、缠绕生死苦难之眼、耳、鼻、舌、身、意六处，此为对六境之称谓。前文已说“六内部境处”，并未指别的境。如言——
‘‘Chasu , bhikkhave, dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. Katamesu chasu? Chasu ajjhattikesu āyatanesu. Imesu kho, bhikkhave, chasu dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. ‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti (a. ni. 10.27).
“比库，当于六法中，正勤厌离时……彼成就断苦之果。何为六？为六内部境处。比库，于六法中正勤厌离时……成就断苦之果。所谓‘六：问题、所指及释义’，此话乃依此论证。”（《增支部》10.27）
Ettha ca cha ajjhattikāni āyatanāni, ‘‘suñño gāmoti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacana’’nti (saṃ. ni. 4.238) vacanato suññato pubbuḷakamarīcikādīni viya aciraṭṭhitikato tucchato vañcanato ca samanupassaṃ nibbindamāno anupubbena dukkhassantaṃ katvā maccurājassa adassanaṃ upeti. Yathāha –
此处所说六内部境处，即“空乡”。如文中所言：“比库，此‘六’内部境处之称谓为空也。”（《论事部》4.238）空如蒲苇、辣椒之类，因不久现、虚妄不实，可令心厌离，渐渐断苦，达灭度无生死境界。例如——
‘‘Yathā pubbuḷakaṃ passe, yathā passe marīcikaṃ;
“如观蒲苇，如观辣椒；
Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti. (dha. pa. 170);
『如此观察世间，魔王不见也』。
Satta nāma kintipañhavaṇṇanā · 七法之「何等」问释
Imināpi pañhabyākaraṇena āraddhacitto satthā uttariṃ pañhaṃ pucchati satta nāma kinti? Thero kiñcāpi mahāpañhabyākaraṇe satta viññāṇaṭṭhitiyo vuttā, apica kho pana yesu dhammesu subhāvitacitto bhikkhu dukkhassantakaro hoti, te dassento ‘‘satta bojjhaṅgā’’ti vissajjeti. Ayampi cattho bhagavatā anumato eva. Yathāha –
借此问难的述说起始，心意专注的教师进一步提出问题，所谓七者为何？长老说，在某些伟大的问难述说中，有七种识所住的境界被宣说，此外，对于那些心地善良的比库，能断除苦难者，将这七者显现后，称为『七觉支』。此义也是世尊所允许的。如经文所述——
‘‘Paṇḍitā gahapatayo kajaṅgalikā bhikkhunī, mahāpaññā gahapatayo kajaṅgalikā bhikkhunī, mañcepi tumhe gahapatayo upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evameva byākareyyaṃ, yathā taṃ kajaṅgalikāya bhikkhuniyā byākata’’nti (a. ni. 10.28).
『智者、长者、农夫、樵夫、比库尼，或诸如是的长老，若你们这些长者们前来向我请教此义，我亦当如此说明，正如那比库尼所讲』。（梵网经10.28）
Tāya ca evaṃ byākataṃ –
而这如是所说——
‘‘Sattasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto…pe… dukkhassantakaro hoti. Katamesu sattasu? Sattasu bojjhaṅgesu. Imesu kho, āvuso, sattasu dhammesu bhikkhu sammā subhāvitacitto…pe… dukkhassantakaro hoti. ‘Satta pañhā satta uddesā satta veyyākaraṇānī’ti iti yaṃ taṃ vuttaṃ bhagavatā, idametaṃ paṭicca vutta’’nti (a. ni. 10.28).
『尊者！在这七事中，具正当善慧之心的比库……是断除苦难者。彼七者为何？即是七觉支。在这七事中，具正当善慧之心的比库……是断除苦难者。正如世尊所说：“七问难、七目的、七说明”，以此为据』。（梵网经10.28）
Evamayamattho bhagavatā anumato evāti veditabbo.
此义应知为世尊所许可之义。
Tattha sattāti ūnādhikanivāraṇagaṇanaparicchedo. Bojjhaṅgāti satiādīnaṃ dhammānametaṃ adhivacanaṃ. Tatrāyaṃ padattho – etāya lokiyalokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogaucchedasassatābhinivesādi- anekupaddavappaṭipakkhabhūtāya satidhammavicayavīriyapītippassaddhisamādhupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhatīti katvā bodhi, kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti vuttaṃ hoti. Yathāha – ‘‘satta bojjhaṅge bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho’’ti. Yathāvuttappakārāya vā etāya dhammasāmaggiyā bujjhatīti katvā ariyasāvakopi bodhi. Iti tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgabhūtattā bojjhaṅgā jhānaṅgamaggaṅgāni viya, tassa vā bodhīti laddhavohārassa ariyasāvakassa aṅgabhūtattāpi bojjhaṅgā senaṅgarathaṅgādayo viya.
此中所说为七觉支中除烦恼之分类。觉支者，指念等法的统称。此处所指，是指在此教法中出现的，适于现世世间及彼世世间之道、时机下，伴随断除忧沉、欲胜、苦痛等，身心安乐、清净而不乱，除了不善多种弊病，具戒定慧，称为觉支所作之修习。具此觉支的贤劝弟子，由此觉醒，断除烦恼痕迹，能够了知四圣谛，或证得涅槃，谓如是。经中言：「修习七觉支而证得无上正觉者。」依此义，因具此觉支而生智慧觉悟的，也是贤劝弟子。由此觉支具足的觉悟，犹如觉支即禅那及道相，亦似战车之轮，彼觉支作为觉等行法的器具或支柱。
Apica ‘‘bojjhaṅgāti kenaṭṭhena bojjhaṅgā? Bodhāya saṃvattantīti bojjhaṅgā, bujjhantīti bojjhaṅgā, anubujjhantīti bojjhaṅgā, paṭibujjhantīti bojjhaṅgā, sambujjhantīti bojjhaṅgā’’ti (paṭi. ma. 2.17) imināpi paṭisambhidāyaṃ vuttena vidhinā bojjhaṅgānaṃ bojjhaṅgaṭṭho veditabbo. Evamime satta bojjhaṅge bhāvento bahulīkaronto na cirasseva ekantanibbidādiguṇapaṭilābhī hoti, tena diṭṭheva dhamme dukkhassantakaro hotīti vuccati . Vuttañcetaṃ bhagavatā –
又云：「觉支者，究竟为何？觉者宜知为觉支，觉悟者为觉支，亲自悟者为觉支，观察觉者为觉支，广知觉者亦觉支。」这巴利文注释称，此精确划分觉支之义，为觉支之根据。修习七觉支，广修多行，非久留于独特厌离等状态，必然得病苦终结之利，因此称为苦终结因。世尊亦有此教诲：
‘‘Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’’ti (saṃ. ni. 5.201).
「比库！七觉支修习、广修，令心专注，生起无厌离，无热退，生起止息，生智慧通，生佛果、涅槃。」
Aṭṭha nāma kintipañhavaṇṇanā · 八法之「何等」问释
Evaṃ imināpi pañhabyākaraṇena āraddhacitto satthā uttariṃ pañhaṃ pucchati aṭṭha nāma kinti? Thero kiñcāpi mahāpañhabyākaraṇe aṭṭha lokadhammā vuttā, apica kho pana yesu dhammesu subhāvitacitto bhikkhu dukkhassantakaro hoti, te dassento ‘‘ariyāni aṭṭha maggaṅgānī’’ti avatvā yasmā aṭṭhaṅgavinimutto maggo nāma natthi, aṭṭhaṅgamattameva tu maggo, tasmā tamatthaṃ sādhento desanāvilāsena ariyo aṭṭhaṅgiko maggoti vissajjeti. Bhagavatāpi cāyamattho desanānayo ca anumato eva. Yathāha –
以此问题说明，比库最初清楚问题时问，八为何物？长老在大解说中，曾言有八大家世间法。又比库心境善住，能止苦者，以彼诸法称为「八圣道支」。然八支道无特别之脱离语，实为八支道体，故明言八圣道。世尊亦准许此说。经言：
‘‘Paṇḍitā gahapatayo kajaṅgalikā bhikkhunī…pe… ahampi evameva byākareyyaṃ, yathā taṃ kajaṅgalikāya bhikkhuniyā byākata’’nti (a. ni. 10.28).
「智者、居士、林中比库尼……乃至我亦当如此解释，如某林中比库尼所解。」
Tāya ca evaṃ byākataṃ –
由此正如所解说，解释如斯——
‘‘Aṭṭhasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto…pe… dukkhassantakaro hoti. ‘Aṭṭha pañhā, aṭṭha uddesā, aṭṭha veyyākaraṇānī’ti iti yaṃ taṃ vuttaṃ bhagavatā, idametaṃ paṭicca vutta’’nti (a. ni. 10.28).
世尊曾说：『比库，八种法中，若比库意念正良善而行……如此便成为苦的终结者。所谓“八问、八目的、八种解释”，是世尊所说，基于此而言。』（增支部 10.28）
Evamayaṃ attho ca desanānayo ca bhagavatā anumato evāti veditabbo.
由此应当知道，此义理及此教法之路皆为世尊所许可的。
Tattha ariyoti nibbānatthikehi abhigantabbo, apica ārakā kilesehi vattanato, ariyabhāvakaraṇato, ariyaphalapaṭilābhato cāpi ariyoti veditabbo. Aṭṭha aṅgāni assāti aṭṭhaṅgiko. Svāyaṃ caturaṅgikā viya senā, pañcaṅgikaṃ viya ca tūriyaṃ aṅgavinibbhogena anupalabbhasabhāvato aṅgamattamevāti veditabbo. Maggati iminā nibbānaṃ, sayaṃ vā maggati, kilese mārento vā gacchatīti maggo.
其中“圣”应理解为：对涅槃之理有所契证；又因离弃污垢而不生烦恼；由圣者修习而成；并由当得圣果而获。八支合一称为八支圣道。自身如同四足的军队，五足的状态因第四足难以察见仅视作四足。此路即通向涅槃，或曰通向道；污垢的毁灭者也即是此道。
Evamaṭṭhappabhedañcimaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento bhikkhu avijjaṃ bhindati, vijjaṃ uppādeti, nibbānaṃ sacchikaroti, tena diṭṭheva dhamme dukkhassantakaro hotīti vuccati. Vuttañhetaṃ –
具足此分此类的八支道的比库，则断除无明，生起智慧，证得涅槃，故此有言说：在现法中即为苦的终结者。对此释义如下——
‘‘Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā sammā paṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhecchati, lohitaṃ vā uppādessatīti ṭhānametaṃ vijjati. Taṃ kissa hetu? Sammā paṇihitattā, bhikkhave, sūkassa, evameva kho, bhikkhave , so vata bhikkhu sammā paṇihitāya diṭṭhiyā sammā paṇihitāya maggabhāvanāya avijjaṃ bhecchati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti ṭhānametaṃ vijjatī’’ti (a. ni. 1.42).
譬如，比库们，稻穗或麦穗若正确地由手或脚紧握，正确地由手或脚摘取，必会生出血来。这是确定的现象。原因何在？比库们，正因紧握持之，如此比库以正见正行正修行断除无明，生起智慧，证得涅槃，此事实是确定的。（增支部 1.42）
Nava nāma kintipañhavaṇṇanā · 九种名为「何」之问的解释
Imināpi pañhabyākaraṇena āraddhacitto satthā uttariṃ pañhaṃ pucchati nava nāma kinti? Thero navaiti paccanubhāsitvā ‘‘sattāvāsā’’ti vissajjeti. Tattha navāti gaṇanaparicchedo. Sattāti jīvitindriyappaṭibaddhe khandhe upādāya paññattā pāṇino paṇṇatti vā. Āvāsāti āvasanti etesūti āvāsā, sattānaṃ āvāsā sattāvāsā. Esa desanāmaggo, atthato pana navavidhānaṃ sattānametaṃ adhivacanaṃ. Yathāha –
依此问答释义，师长用专心恳切的心态提出下一个问题，问曰“什么是九？”长老答曰“七支住处”。此处“九”是计数的分类。七指七种触根拘束的蕴中以名色为表，指“住”或“住处”，即七众生所住处。此是传授道理的名称，而本质上“九”是七众生的称谓。比如说——
‘‘Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā, ayaṃ paṭhamo sattāvāso. Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi, devā brahmakāyikā, paṭhamābhinibbattā, ayaṃ dutiyo sattāvāso. Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi, devā ābhassarā, ayaṃ tatiyo sattāvāso. Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi, devā subhakiṇhā, ayaṃ catuttho sattāvāso. Santāvuso, sattā asaññino appaṭisaṃvedino, seyyathāpi, devā asaññasattā, ayaṃ pañcamo sattāvāso. Santāvuso, sattā sabbaso rūpasaññānaṃ…pe… ākāsānañcāyatanūpagā , ayaṃ chaṭṭho sattāvāso. Santāvuso, sattā…pe… viññāṇañcāyatanūpagā, ayaṃ sattamo sattāvāso. Santāvuso, sattā…pe… ākiñcaññāyatanūpagā, ayaṃ aṭṭhamo sattāvāso. Santāvuso, sattā…pe… nevasaññānāsaññāyatanūpagā, ayaṃ navamo sattāvāso’’ti (dī. ni. 3.341).
「善知识啊，众生身形各异，心识各异。如同人中有些，以及天中有些，或消沉者、或非消沉者，此为第一类众生。善知识啊，众生身形各异而心识一致，如同具大身形之天，此为第二类众生。善知识啊，众生身形一致而心识各异，如同光明天，此为第三类众生。善知识啊，众生身形一致且心识一致，如同善辩天，此为第四类众生。善知识啊，众生无心识且无感知，如同无识天，此为第五类众生。善知识啊，众生全有色相身心……入于虚空处所者，此为第六类众生。善知识啊，众生……入于识处所者，此为第七类众生。善知识啊，众生……入于无所有处者，此为第八类众生。善知识啊，众生……入于无心识无意识处者，此为第九类众生。」（《大毗奈耶》尼佉章第三百四十一经）
Purimanayeneva cettha ‘‘nava sattāvāsā’’ti vuttaṃ, na aññesaṃ navannamabhāvato. Yathāha –
正如前者此处所说『九类众生』，并非指别处的九种全部名称。譬如——
‘‘Navasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. Katamesu navasu? Navasu sattāvāsesu. Imesu kho, bhikkhave, navasu dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. ‘Nava pañhā , nava uddesā, nava veyyākaraṇānī’ti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti (a. ni. 10.27).
「比库们，修习法中调伏者，对于诸法生厌离心……生苦之终止。何为这九？即是九类众生。在此诸法中，比库们，修习者生厌离心……生苦之终止。所谓‘九种疑义，九种目的，九种陈说’乃是因这些而说。」（《增支部·尼佉》十章二十七节）
Ettha ca ‘‘nava dhammā pariññeyyā. Katame nava? Nava sattāvāsā’’ti (dī. ni. 3.359) vacanato navasu sattāvāsesu ñātapariññāya dhuvasubhasukhattabhāvadassanaṃ pahāya suddhasaṅkhārapuñjamattadassanena nibbindamāno tīraṇapariññāya aniccānupassanena virajjamāno dukkhānupassanena vimuccamāno anattānupassanena sammā pariyantadassāvī pahānapariññāya sammattamabhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Tenetaṃ vuttaṃ –
此中亦有『九法当知』之说，何为九？即“九类众生”。言谓在这九类众生中，通过亲属知识，显现无常、苦、空之不可恒常、苦相、无我相；弃绝极乐相而见净法行相；生厌离之心，及于断尽慧；凭观无常而清净明净；凭观苦相而解脱；凭观无我相而圆满正现；凭此放弃智慧而入正趣。于所见法中生苦之终止。」
‘‘Navasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno…pe… diṭṭheva dhamme dukkhassantakaro hoti. Katamesu navasu? Navasu sattāvāsesū’’ti (a. ni. 10.27).
「比库们，修习法中调伏者，对于诸法生厌离心……生苦之终止。何为这九？即此九类众生。」（《增支部·尼佉》十章二十七节）
Dasa nāma kintipañhavaṇṇanā · 十种名为「何」之问的解释
Evaṃ imināpi pañhabyākaraṇena āraddhacitto satthā uttariṃ pañhaṃ pucchati dasa nāma kinti? Tattha kiñcāpi imassa pañhassa ito aññatra veyyākaraṇesu dasa akusalakammapathā vuttā. Yathāha –
如是，依此对疑义之说明，起发精进，老师转而提问更深之疑——“什么是十？”其中对该疑义别处未有任何说明，唯在他处陈说十种不善业道。譬如——
‘‘Dasasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. Katamesu dasasu? Dasasu akusalakammapathesu. Imesu kho, bhikkhave, dasasu dhammesu bhikkhu sammā nibbindamāno…pe. … dukkhassantakaro hoti. ‘Dasa pañhā dasa uddesā dasa veyyākaraṇānī’ti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti (a. ni. 10.27).
‘‘比库们，谓于十法中，若比库正确生厌患……如是……则为苦断灭者。何为十法者？为十不善业道。比库们，若于此十法中，正确生厌患……如是……则为苦断灭者。‘十问、十义、十解说’，此等言说，乃基于此义所说’’（相应部10.27）。
Idha pana yasmā ayamāyasmā attānaṃ anupanetvā aññaṃ byākātukāmo, yasmā vā iminā pariyāyena byākataṃ subyākatameva hoti, tasmā yehi dasahi aṅgehi samannāgato arahāti pavuccati, tesaṃ adhigamaṃ dīpento dasahaṅgehi samannāgato arahāti pavuccatīti puggalādhiṭṭhānāya desanāya vissajjeti. Yato ettha yehi dasahi aṅgehi samannāgato arahāti pavuccati, tāni dasaṅgāni ‘‘dasa nāma ki’’nti puṭṭhena therena niddiṭṭhānīti veditabbāni. Tāni ca dasa –
又此具寿者因不自缚己身而欲他表显之，且因他方明说而更为明了解义，故所依此十法等十业具足而说为阿拉汉，虽弃说人我，然说阿拉汉者尚以此诸十法为依，以示人心立断据也。凡依持此十业具足而称为阿拉汉者，彼诸十法当经问答，乃知其所指，彼十法如下：
‘‘Asekho asekhoti, bhante, vuccati, kittāvatā nu kho, bhante, bhikkhu asekho hotīti? Idha, bhikkhave, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti. Evaṃ kho, bhikkhave, bhikkhu asekho hotī’’ti (a. ni. 10.111). –
『不惑』者如何说？世尊，云何比库为不惑？比库于不惑正见具足，於不惑正思维具足，於不惑正语具足，於不惑正业具足，於不惑正命具足，於不惑正精进具足，於不惑正念具足，於不惑正定具足，於不惑正智具足，於不惑正解脱具足。如此，比库乃名为不惑者」（相应部10.111）。
Evamādīsu suttesu vuttanayeneva veditabbānīti.
如是观诸经典中所说者，理当如此了解。
Paramatthajotikāya khuddakapāṭha-aṭṭhakathāya · 胜义光明小部注疏
Kumārapañhavaṇṇanā niṭṭhitā. · 童子问解释完毕。