9. Mettasuttaṃ · 9. 慈经义注
8. Nidhikaṇḍasuttavaṇṇanā八、《伏藏品经》注释
Nikkhepakāraṇaṃ埋藏的原因
Idāni yadidaṃ tirokuṭṭānantaraṃ ‘‘nidhiṃ nidheti puriso’’tiādinā nidhikaṇḍaṃ nikkhittaṃ, tassa –
现在，当将这“人积聚财宝”等句论及财藏之类，作为释义起首时，
‘‘Bhāsitvā nidhikaṇḍassa, idha nikkhepakāraṇaṃ;
说：“解释此财藏义，是因为此处具备释义的缘故；
Aṭṭhuppattiñca dīpetvā, karissāmatthavaṇṇanaṃ’’.
并将释义逐一展开，我们将为此进行意义说明。”
Tattha idha nikkhepakāraṇaṃ tāvassa evaṃ veditabbaṃ. Idañhi nidhikaṇḍaṃ bhagavatā iminā anukkamena avuttampi yasmā anumodanavasena vuttassa tirokuṭṭassa mithunabhūtaṃ, tasmā idha nikkhittaṃ. Tirokuṭṭena vā puññavirahitānaṃ vipattiṃ dassetvā iminā katapuññānaṃ sampattidassanatthampi idaṃ idha nikkhittanti veditabbaṃ. Idamassa idha nikkhepakāraṇaṃ.
其中，这释义缘故应当如此了知。此财藏经由世尊依据次第宣说，且因赞叹之语而表述为对立对境中的双相，因此归于此处释义。又因此对境显现因福不现的损失，并显福乐的成就，故此释义置于此处。释义缘故即在这里。
Suttaṭṭhuppatti经的说起因缘
Aṭṭhuppatti panassa – sāvatthiyaṃ kira aññataro kuṭumbiko aḍḍho mahaddhano mahābhogo. So ca saddho hoti pasanno, vigatamalamaccherena cetasā agāraṃ ajjhāvasati. So ekasmiṃ divase buddhappamukhassa bhikkhusaṅghassa dānaṃ deti. Tena ca samayena rājā dhanatthiko hoti, so tassa santike purisaṃ pesesi ‘‘gaccha, bhaṇe, itthannāmaṃ kuṭumbikaṃ ānehī’’ti. So gantvā taṃ kuṭumbikaṃ āha ‘‘rājā taṃ gahapati āmantetī’’ti. Kuṭumbiko saddhādiguṇasamannāgatena cetasā buddhappamukhaṃ bhikkhusaṅghaṃ parivisanto āha ‘‘gaccha, bho purisa, pacchā āgamissāmi, idāni tāvamhi nidhiṃ nidhento ṭhito’’ti. Atha bhagavā bhuttāvī pavārito tameva puññasampadaṃ paramatthato nidhīti dassetuṃ tassa kuṭumbikassa anumodanatthaṃ ‘‘nidhiṃ nidheti puriso’’ti imā gāthāyo abhāsi. Ayamassa aṭṭhuppatti.
释义缘故中说——据说有一位在沙瓦提某地的大家族富人，富裕并富有庄园。此人信心坚定，心怀清净无垢，独居家中。有一日，他布施于佛陀所领比库僧团。时当国主富有财富，便吩咐有人去召该家族之人。该人往家中告知：“国主请你到宫中。”那家人怀著信心清净之心，前往朝佛陀所领之比库僧团，说：“去吧，君子啊，我随后即至，我正于此处积聚财宝。”般若即以彼时当食者状况示现此家人，于其赞叹之意，世尊吟诵“人积聚财宝”等偈，表显究竟福德与财藏之关系。此即释义故。
Evamassa –
释义缘故如此——
‘‘Bhāsitvā nidhikaṇḍassa, idha nikkhepakāraṇaṃ;
「说完珍宝藏藏之处，遂陈说取出之因缘；
Aṭṭhuppattiñca dīpetvā, karissāmatthavaṇṇanaṃ’’.
并阐明集聚之因，今将作出意义说明。」
Paṭhamagāthāvaṇṇanā第一偈注释
§1
1. Tattha nidhiṃ nidheti purisoti nidhīyatīti nidhi, ṭhapīyati rakkhīyati gopīyatīti attho. So catubbidho thāvaro, jaṅgamo, aṅgasamo, anugāmikoti. Tattha thāvaro nāma bhūmigataṃ vā vehāsaṭṭhaṃ vā hiraññaṃ vā suvaṇṇaṃ vā khettaṃ vā vatthu vā, yaṃ vā panaññampi evarūpaṃ iriyāpathavirahitaṃ, ayaṃ thāvaro nidhi. Jaṅgamo nāma dāsidāsaṃ hatthigavassavaḷavaṃ ajeḷakaṃ kukkuṭasūkaraṃ yaṃ vā panaññampi evarūpaṃ iriyāpathapaṭisaṃyuttaṃ. Ayaṃ jaṅgamo nidhi aṅgasamo nāma kammāyatanaṃ, sippāyatanaṃ, vijjāṭṭhānaṃ, bāhusaccaṃ, yaṃ vā panaññampi evarūpaṃ sikkhitvā gahitaṃ aṅgapaccaṅgamiva attabhāvappaṭibaddhaṃ, ayaṃ aṅgasamo nidhi. Anugāmiko nāma dānamayaṃ puññaṃ sīlamayaṃ bhāvanāmayaṃ dhammassavanamayaṃ dhammadesanāmayaṃ, yaṃ vā panaññampi evarūpaṃ puññaṃ tattha tattha anugantvā viya iṭṭhaphalamanuppadeti, ayaṃ anugāmiko nidhi. Imasmiṃ pana ṭhāne thāvaro adhippeto.
1. 于此处『藏』指人所藏藏者，谓藏匿、安置、保护之义。此藏分四种：静止者、移动者、具肢者、随行者。所谓静止者，谓土地、仓库、黄金、白银、田地、财物，或他一切无行迹之物，皆为静止之藏。移动者，谓奴婢仆役、大象、马、牛、骡子、母鸡、猪，及一切有行迹之属，此为移动之藏。具肢者，谓工具、器械、功艺、手艺、学识、臂力、力量，或一切训练掌握且可控制之物，此为具肢之藏。随行者，谓布施所生之福德、戒律、禅定、闻法、闻经之福德，或一切此类之功德福德，若随缘感得如意果报，此为随行之藏。在此四中，静止者居为主藏。
Nidhetīti ṭhapeti paṭisāmeti gopeti. Purisoti manusso. Kāmañca purisopi itthīpi paṇḍakopi nidhiṃ nidheti, idha pana purisasīsena desanā katā, atthato pana tesampi idha samodhānaṃ daṭṭhabbaṃ. Gambhīre odakantiketi ogāhetabbaṭṭhena gambhīraṃ, udakassa antikabhāvena odakantikaṃ. Atthi gambhīraṃ na odakantikaṃ jaṅgale bhūmibhāge satikaporiso āvāṭo viya, atthi odakantikaṃ na gambhīraṃ ninne pallale ekadvividatthiko āvāṭo viya, atthi gambhīrañceva odakantikañca jaṅgale bhūmibhāge yāva idāni udakaṃ āgamissatīti, tāva khato āvāṭo viya. Taṃ sandhāya idaṃ vuttaṃ ‘‘gambhīre odakantike’’ti. Atthe kicce samuppanneti atthā anapetanti atthaṃ, atthāvahaṃ hitāvahanti vuttaṃ hoti. Kātabbanti kiccaṃ, kiñcideva karaṇīyanti vuttaṃ hoti. Uppannaṃ eva samuppannaṃ, kattabbabhāvena upaṭṭhitanti vuttaṃ hoti. Tasmiṃ atthe kicce samuppanne. Atthāya me bhavissatīti nidhānappayojananidassanametaṃ. Etadatthañhi so nidheti ‘‘atthāvahe kismiñcideva karaṇīye samuppanne atthāya me bhavissati, tassa me kiccassa nipphattiyā bhavissatī’’ti. Kiccanipphattiyeva hi tassa kicce samuppanne atthoti veditabbo.
『藏』者即安置、安护之意。『人』者即男子。男女及阴阳偏颇者皆能藏藏，然此地特别以男子为说，因是由男子为意而作说义。所谓『深处水边』，谓深渊水旁。若有深渊无水边，犹如树林间住处；有水边无深渊，如耕田分隔两种住处；若亦深亦边，则为树林水旁，至此水当至。为此故说『深处水边』。谓事有发生即事生，有利益无害，言可作事，有事可为。此言为『事生』、『事成』，事体具备而现相出现。此处是指作用之发生，意谓『我将有所利益』，故为藏用之标示。藏者谓『若事生于某仍有利益者，我此时将所得益，因彼事之完成也』。当知此处事之成即事生。
Dutiyagāthāvaṇṇanā第二偈注释
Evaṃ nidhānappayojanaṃ dassento atthādhigamādhippāyaṃ dassetvā idāni anatthāpagamādhippāyaṃ dassetumāha –
因以彼藏之用法示现义理，示得义之方法，今说不利益之法，以令破除。
§2
2. ‘‘Rājato vā duruttassa, corato pīḷitassa vā.
2. 『王印物之政，盗贼压迫之事，』
Iṇassa vā pamokkhāya, dubbhikkhe āpadāsu vā’’ti.
或为解脱束缚，或在饥饿困苦之际。
Tassattho ‘‘atthāya me bhavissatī’’ti ca ‘‘iṇassa vā pamokkhāyā’’ti ca ettha vuttehi dvīhi bhavissatipamokkhāya-padehi saddhiṃ yathāsambhavaṃ yojetvā veditabbo.
因此说“为此我当得益”，又说“为解脱束缚”，此处应将二者“得益解脱”两句结合起来，依理恰当理解。
Tatthāyaṃ yojanā – na kevalaṃ atthāya me bhavissatīti eva puriso nidhiṃ nidheti, kintu ‘‘ayaṃ coro’’ti vā ‘‘pāradāriko’’ti vā ‘‘suṅkaghātako’’ti vā evamādinā nayena paccatthikehi paccāmittehi duruttassa me sato rājato vā pamokkhāya bhavissati, sandhicchedādīhi dhanaharaṇena vā, ‘‘ettakaṃ hiraññasuvaṇṇaṃ dehī’’ti jīvaggāhena vā corehi me pīḷitassa sato corato vā pamokkhāya bhavissati. Santi me iṇāyikā, te maṃ ‘‘iṇaṃ dehī’’ti codessanti, tehi me codiyamānassa iṇassa vā pamokkhāya bhavissati. Hoti so samayo, yaṃ dubbhikkhaṃ hoti dussassaṃ dullabhapiṇḍaṃ, tattha na sukaraṃ appadhanena yāpetuṃ, tathāvidhe āgate dubbhikkhe vā me bhavissati . Yathārūpā āpadā uppajjanti aggito vā udakato vā appiyadāyādato vā, tathārūpāsu vā uppannāsu āpadāsu me bhavissatītipi puriso nidhiṃ nidhetīti.
此处的结合说法是：人不仅以“为我得益”而言，更以“此人为盗贼”、“强盗”、“抢夺者”等此类意涵，通过外在的反面因缘、仇敌、恶语，来描述我之心存戒备，解脱束缚、财物损失等情境。又有掠夺、砍断财物，或因生命安全受威胁等，皆属于解脱束缚之事。我的奴仆们会以“给你这个奴仆”为诱导，因而在受引诱时便会得解脱。此时，因饥饿难忍，难以维系生活，故灾难因饥饿而生。遇见火灾、水患、不合时节的干旱饥荒，或类似诸般灾难，我均将受其影响。人即在此情境下放置财富。
Evaṃ atthādhigamādhippāyaṃ anatthāpagamādhippāyañcāti dvīhi gāthāhi duvidhaṃ nidhānappayojanaṃ dassetvā idāni tameva duvidhaṃ payojanaṃ nigamento āha –
如是为得利益与受苦的两个方面，以两偈诗示现异说相应的二重因缘，现今已经用双重因缘的终结宣说为结论。
‘‘Etadatthāya lokasmiṃ, nidhi nāma nidhīyatī’’ti.
“为此利益，世间中所称之处，名为财富。”
Tassattho – yvāyaṃ ‘‘atthāya me bhavissatī’’ti ca ‘‘rājato vā duruttassā’’ti evamādīhi ca atthādhigamo anatthāpagamo ca dassito. Etadatthāya etesaṃ nipphādanatthāya imasmiṃ okāsaloke yo koci hiraññasuvaṇṇādibhedo nidhi nāma nidhīyati ṭhapīyati paṭisāmīyatīti.
又说：“因为‘我将得利益’与‘因仇敌恶人’等意义，已经显现得益与受债的二种作用。为此原因，在此迦萨罗国中，某种黄金、银、宝物的种类被称为财富，安置守护并作为积蓄。”
Tatiyagāthāvaṇṇanā第三偈注释
Idāni yasmā evaṃ nihitopi so nidhi puññavataṃyeva adhippetatthasādhako hoti, na aññesaṃ, tasmā tamatthaṃ dīpento āha –
既然如此，这笔财富即便被寄存，也只有具足善业的人才能加以支配，别的人则不能。因此，讲述其意而发光明者说——
§3
3. ‘‘Tāvassunihito santo, gambhīre odakantike.
3.「财富安置在此，如圣者潜藏于深渊，临于深水之边。
Na sabbo sabbadā eva, tassa taṃ upakappatī’’ti.
并非所有时候、所有一切，皆能被他所掌握。」
Tassattho – so nidhi tāva sunihito santo, tāva suṭṭhu nikhaṇitvā ṭhapito samānoti vuttaṃ hoti. Kīva suṭṭhūti? Gambhīre odakantike, yāva gambhīre odakantike nihitoti saṅkhaṃ gacchati, tāva suṭṭhūti vuttaṃ hoti. Na sabbo sabbadā eva, tassa taṃ upakappatīti yena purisena nihito, tassa sabbopi sabbakālaṃ na upakappati na sampajjati, yathāvuttakiccakaraṇasamattho na hotīti vuttaṃ hoti. Kintu kocideva kadācideva upakappati, neva vā upakappatīti. Ettha ca nti padapūraṇamatte nipāto daṭṭhabbo ‘‘yathā taṃ appamattassa ātāpino’’ti evamādīsu (ma. ni. 2.18-19; 3.154) viya. Liṅgabhedaṃ vā katvā ‘‘so’’ti vattabbe ‘‘ta’’nti vuttaṃ. Evaṃ hi vuccamāne so attho sukhaṃ bujjhatīti.
其意在此——这财富如同藏于深渊的圣者，已经正当清净、安置、安稳。何谓清净？谓其藏于深水之边、至深水之处。谓非任何时候，任何人能掌控它，故云“并非所有时候、所有一切，皆能被掌控”，意味着由某人所藏，也非永久能够掌控常得利益，且不一定能够成功完成既定任务。但偶尔某时某刻可能得以掌控，亦可能不得掌控。此中“亦可能”之语，只为词义补充，犹如《中部·尼含经》云「如是勤勉者」等资料。且经句中将术语分割，谓“so”为“ta”，正是此义。如此言之，此意易于领悟。
Catutthapañcamagāthāvaṇṇanā第四、第五偈释义
Evaṃ ‘‘na sabbo sabbadā eva, tassa taṃ upakappatī’’ti vatvā idāni yehi kāraṇehi na upakappati, tāni dassento āha –
故谓曰“并非所有时候、所有一切，皆能被他所掌握”，而现在正示其因此各种缘由不得掌握者，故说——
§4
4. ‘‘Nidhi vā ṭhānā cavati, saññā vāssa vimuyhati.
4.「财富或离开其处，识知亦然生疑惑。」
Nāgā vā apanāmenti, yasmā vāpi haranti naṃ.
有时是龙拿取，有时虽拿却不离开。
§5
5. ‘‘Appiyā vāpi dāyādā, uddharanti apassato’’ti.
第五：『即使是不受欢迎的财宝，未被察觉者亦能取出』。
Tassattho – yasmiṃ ṭhāne sunihito hoti nidhi, so vā nidhi tamhā ṭhānā cavati apeti vigacchati, acetanopi samāno puññakkhayavasena aññaṃ ṭhānaṃ gacchati. Saññā vā assa vimuyhati, yasmiṃ ṭhāne nihito nidhi, taṃ na jānāti, assa puññakkhayacoditā nāgā vā taṃ nidhiṃ apanāmenti aññaṃ ṭhānaṃ gamenti. Yakkhā vāpi haranti yenicchakaṃ ādāya gacchanti. Apassato vā assa appiyā vā dāyādā bhūmiṃ khaṇitvā taṃ nidhiṃ uddharanti. Evamassa etehi ṭhānā cavanādīhi kāraṇehi so nidhi na upakappatīti.
原义是——在某处被安置的宝藏，如被藏匿在那里时，该宝藏便存在；如果离开那处，就会消失、散失。即使无生命者，犹如福报的消失一样，前往另一处。其所依存的认知错乱，不知被藏宝藏所在之处，因福俱灭之故，龙亦将其宝藏取走；夜叉随心所欲而取，带走所欲有的。未被察觉者或不受欢迎者如债主，掘地以取出其藏宝。由此因宝藏之处、偷盗等原因，此宝藏将不再存续。
Evaṃ ṭhānā cavanādīni lokasammatāni anupakappanakāraṇāni vatvā idāni yaṃ taṃ etesampi kāraṇānaṃ mūlabhūtaṃ ekaññeva puññakkhayasaññitaṃ kāraṇaṃ, taṃ dassento āha –
如此，宝藏之处、掠夺等原因，被视为世间所共知的灭失原因。现在说这些皆属于某种原因，其根本原理只是一种统一的福报消亡的认知原因，说明此因时，即言——
‘‘Yadā puññakkhayo hoti, sabbametaṃ vinassatī’’ti.
『当福报消亡时，一切皆随之灭亡』。
Tassattho – yasmiṃ samaye bhogasampattinipphādakassa puññassa khayo hoti, bhogapārijuññasaṃvattanikamapuññamokāsaṃ katvā ṭhitaṃ hoti, atha yaṃ nidhiṃ nidhentena nihitaṃ hiraññasuvaṇṇādidhanajātaṃ, sabbametaṃ vinassatīti.
原义是——在福报所在物所有财富消失之时，因其福报消逝，所保有的财富便失去了存在的条件，接着那被存放、被珍藏的金银珠宝等财富，皆随之灭尽。
Chaṭṭhagāthāvaṇṇanā第六偈释义
Evaṃ bhagavā tena tena adhippāyena nihitampi yathādhippāyaṃ anupakappantaṃ nānappakārehi nassanadhammaṃ lokasammataṃ nidhiṃ vatvā idāni yaṃ puññasampadaṃ paramatthato nidhīti dassetuṃ tassa kuṭumbikassa anumodanatthamidaṃ nidhikaṇḍamāraddhaṃ, taṃ dassento āha –
如是世尊以种种因缘加被，将本自加被而不退转、以种种不同方式熄灭消除的世间公认法财，视为最究竟之财。为令其家属得闻此财报，故开示此聚藏。开示时说道——
§6
6. ‘‘Yassa dānena sīlena, saṃyamena damena ca.
六、‘谁以布施、持戒、约束及制服自心，
Nidhī sunihito hoti, itthiyā purisassa vā’’ti.
其库藏圆满丰实，无论是女是男。’
Tatthadānanti ‘‘dānañca dhammacariyā cā’’ti ettha vuttanayeneva gahetabbaṃ. Sīlanti kāyikavācasiko avītikkamo. Pañcaṅgadasaṅgapātimokkhasaṃvarādi vā sabbampi sīlaṃ idha sīlanti adhippetaṃ. Saṃyamoti saṃyamanaṃ saṃyamo, cetaso nānārammaṇagatinivāraṇanti vuttaṃ hoti, samādhissetaṃ adhivacanaṃ. Yena saṃyamena samannāgato ‘‘hatthasaṃyato, pādasaṃyato, vācāsaṃyato, saṃyatuttamo’’ti ettha saṃyatuttamoti vutto. Apare āhu ‘‘saṃyamanaṃ saṃyamo, saṃvaraṇanti vuttaṃ hoti, indriyasaṃvarassetaṃ adhivacana’’nti. Damoti damanaṃ, kilesūpasamananti vuttaṃ hoti, paññāyetaṃ adhivacanaṃ. Paññā hi katthaci paññātveva vuccati ‘‘sussūsā labhate pañña’’nti evamādīsu (saṃ. ni. 1.246; su. ni. 188). Katthaci dhammoti ‘‘saccaṃ dhammo dhiti cāgo’’ti evamādīsu. Katthaci damoti ‘‘yadi saccā damā cāgā, khantyā bhiyyo na vijjatī’’tiādīsu.
此处关于布施者，即以‘施与并持守法行’说。所谓持戒，即身体、语言诸戒不犯之事。五戒及巴吉帝亚等戒全部名为持戒，此处当作持戒一门来理解。约束是指约制、制止意欲往诸异境之行为与心理障碍，谓之定。故此持定即是定。持此定者，能约束手足语言，故称持最上定。又有人说约束即是自制，亦名摄护，此乃根之摄护。制服，是指制服烦恼，使其平静，此谓智慧。智慧有时也被称为智慧，如『穷厄得智慧』等语。亦有说法中，法者即真理、戒、布施等。又如制服即忍耐，谓诚实守护不动摇，以此类推。
Evaṃ dānādīni ñatvā idāni evaṃ imissā gāthāya sampiṇḍetvā attho veditabbo – yassa itthiyā vā purisassa vā dānena sīlena saṃyamena damena cāti imehi catūhi dhammehi yathā hiraññena suvaṇṇena muttāya maṇinā vā dhanamayo nidhi tesaṃ suvaṇṇādīnaṃ ekattha pakkhipanena nidhīyati, evaṃ puññamayo nidhi tesaṃ dānādīnaṃ ekacittasantāne cetiyādimhi vā vatthumhi suṭṭhu karaṇena sunihito hotīti.
如此了知诸布施等事，现于此诗汇聚义理，谓‘谁以布施、持戒、约束及制服自心’，这四法如同以黄金、白银、珍珠宝石等财物聚合珍藏，其集聚宝藏盛满。比之福德财藏，布施等功德于一心净土、所立行处等亦当如此，故此福德藏称为丰满圆实。
Sattamagāthāvaṇṇanā第七偈释义
Evaṃ bhagavā ‘‘yassa dānenā’’ti imāya gāthāya puññasampadāya paramatthato nidhibhāvaṃ dassetvā idāni yattha nihito, so nidhi sunihito hoti, taṃ vatthuṃ dassento āha –
如是世尊以此偈言『谁以布施者』，为显福德究竟藏之体性，当示其所藏之处。今其所藏地，此藏亦称为丰满圆实，故为示说其根本聚藏而言——
§7
7. ‘‘Cetiyamhi ca saṅghe vā, puggale atithīsu vā.
七、「供养于舍利塔以及僧团中，或供养于人客、宾客。
Mātari pitari cāpi, atho jeṭṭhamhi bhātarī’’ti.
亦供养于母亲、父亲，以及年长的妻子。」
Tattha cayitabbanti cetiyaṃ, pūjetabbanti vuttaṃ hoti, citattā vā cetiyaṃ. Taṃ panetaṃ cetiyaṃ tividhaṃ hoti paribhogacetiyaṃ , uddissakacetiyaṃ, dhātukacetiyanti. Tattha bodhirukkho paribhogacetiyaṃ, buddhapaṭimā uddissakacetiyaṃ, dhātugabbhathūpā sadhātukā dhātukacetiyaṃ. Saṅghoti buddhappamukhādīsu yo koci. Puggaloti gahaṭṭhapabbajitesu yo koci. Natthi assa tithi, yamhi vā tamhi divase āgacchatīti atithi. Taṅkhaṇe āgatapāhunakassetaṃ adhivacanaṃ. Sesaṃ vuttanayameva.
此中所说，所谓之舍利塔，即应当供养之处。舍利塔有三种：供养舍利塔、崇敬舍利塔和舍利真身塔。供养舍利塔者，如菩提树即是供养之处；崇敬舍利塔者，如佛像即是崇敬之所在；舍利真身塔者，包括舍利宝珠、佛陀骨头和佛塔，故称舍利真身塔。僧团者，谓诸以佛为首的长老僧团；人者，谓世间家庭及已出家之人。无所谓时日，指日无特定，来时即是来宾之义。来宾是指临时来访者的称呼，其余即是如前所述。
Evaṃ cetiyādīni ñatvā idāni evaṃ imissā gāthāya sampiṇḍetvā attho veditabbo – yo so nidhi ‘‘sunihito hotī’’ti vutto, so imesu vatthūsu sunihito hoti. Kasmā? Dīgharattaṃ iṭṭhaphalānuppadānasamatthatāya. Tathā hi appakampi cetiyamhi datvā dīgharattaṃ iṭṭhaphalalābhino honti. Yathāha –
如此，知晓舍利塔等后，现今当以此偈汇集其义，即应洞察——所谓『财宝是安稳的』，指的是这些法宝之处是安稳的。何以故？因为长期拥有善果之便利。果如，虽少量给予舍利塔，但长期得到心满意足的善果。如言：
‘‘Ekapupphaṃ yajitvāna, asītikappakoṭiyo;
「献上一朵花，虽仅三十五亿劫；
Duggatiṃ nābhijānāmi, pupphadānassidaṃ phala’’nti ca.
我不知何处堕恶道，唯此献花即获福德。」
‘‘Mattāsukhapariccāgā, passe ce vipulaṃ sukha’’nti ca. (dha. pa. 290);
‘‘舍弃醉乐，观此广大安乐’’（律藏《法句经》290偈）云。
Evaṃ dakkhiṇāvisuddhivelāmasuttādīsu vuttanayena saṅghādivatthūsupi dānaphalavibhāgo veditabbo. Yathā ca cetiyādīsu dānassa pavatti phalavibhūti ca dassitā, evaṃ yathāyogaṃ sabbattha taṃ taṃ ārabhitvā cārittavārittavasena sīlassa, buddhānussativasena saṃyamassa, tabbatthukavipassanāmanasikārapaccavekkhaṇavasena damassa ca pavatti tassa tassa phalavibhūti ca veditabbā.
如此，依《南方净时经》等开示，缘于僧团等项，亦应知布施果报的分别。如同舍利等宝物中布施的发起与果报显现已被揭示，亦须相应在各处，依戒律约束及正念念佛、调伏克制、慧观照等修习，悉心实践，观察分析由此而生的各果报层次。
Aṭṭhamagāthāvaṇṇanā第八偈释义
Evaṃ bhagavā dānādīhi nidhīyamānassa puññamayanidhino cetiyādibhedaṃ vatthuṃ dassetvā idāni etesu vatthūsu sunihitassa tassa nidhino gambhīre odakantike nihitanidhito visesaṃ dassento āha –
如是，世尊示现积聚于布施及诸善行中的善法宝藏，再以舍利等类宝物为例示现宝物，现今于此诸宝中揭示深埋于水边之深藏宝库，特显殊胜者，言曰——
§8
8. ‘‘Eso nidhi sunihito, ajeyyo anugāmiko.
8. ‘‘此宝库已深藏，坚不可破且相随。
Pahāya gamanīyesu, etaṃ ādāya gacchatī’’ti.
远离应当舍去之物，携持此宝而行去。”
Tattha pubbapadena taṃ dānādīhi sunihitanidhiṃ niddisati ‘‘eso nidhi sunihito’’ti. Ajeyyoti parehi jetvā gahetuṃ na sakkā, acceyyotipi pāṭho, tassa accitabbo accanāraho hitasukhatthikena upacitabboti attho. Etasmiñca pāṭhe eso nidhi acceyyoti sambandhitvā puna ‘‘kasmā’’ti anuyogaṃ dassetvā ‘‘yasmā sunihito anugāmiko’’ti sambandhitabbaṃ. Itarathā hi sunihitassa acceyyattaṃ vuttaṃ bhaveyya, na ca sunihito accanīyo. Accito eva hi soti. Anugacchatīti anugāmiko, paralokaṃ gacchantampi tattha tattha phaladānena na vijahatīti attho.
此处首语指示前文布施等善法宝库“此宝库已深藏”。坚不可破者，指其他人无法夺取（ajeyyo），不可取者（acceyyo）亦表明非应取之物，其含义为此宝库乃利己利他之功德宝藏。接着由“不思议者”引导，为何称其“深藏且相随”者，乃因虽远遁他方，凭此宝库之果报，遍行他生不失其利益。此段就“深藏”与“不可夺取”的关系，再次展开并论证不可夺取乃真实义，因“不可夺”即是不可取，且“相随”指无论往何界，凭布施等善业果便不会憾失功德利益。
Pahāyagamanīyesu etaṃ ādāya gacchatīti maraṇakāle paccupaṭṭhite sabbabhogesu pahāya gamanīyesu etaṃ nidhiṃ ādāya paralokaṃ gacchatīti ayaṃ kira etassa attho. So pana na yujjati. Kasmā? Bhogānaṃ agamanīyato. Pahātabbā eva hi te te bhogā, na gamanīyā, gamanīyā pana te te gativisesā. Yato yadi esa attho siyā, pahāya bhoge gamanīyesu gativisesesu iti vadeyya. Tasmā evamettha attho veditabbo – ‘‘nidhi vā ṭhānā cavatī’’ti evamādinā pakārena pahāya maccaṃ bhogesu gacchantesu etaṃ ādāya gacchatīti. Eso hi anugāmikattā taṃ nappajahatīti.
持守『必当舍弃者』者，谓于死亡之时，已受临终之所有诸有应舍弃者，摄持此宝，往于他方。此为其义。但此义不相宜。何以故？由诸所有非可往舍取宝也。诸宝应舍，不是可往者。可往者，乃诸特定归处。若此义成立，则应谓：舍诸宝而往可往之处。故当此处知此义，即谓『宝或处所、终而灭』等语，以此言简而明示，谓死时舍弃宝而往诸宝中，是随顺之，不舍也。
Tattha siyā ‘‘gamanīyesūti ettha gantabbesūti attho, na gacchantesū’’ti. Taṃ na ekaṃsato gahetabbaṃ. Yathā hi ‘‘ariyā niyyānikā’’ti (dī. ni. 2.141) ettha niyyantāti attho, na niyyātabbāti, evamidhāpi gacchantesūti attho, na gantabbesūti.
此处若言『必当舍弃者』当为『必当往者』，亦即必到之意，而非必舍之意。此非当全执一。一如『圣者出行者』中之出行，意为应行走者，而非必自行者。此处『持守必当舍弃者』之意，亦当理解为持守必往之处，而非必舍弃处。
Atha vā yasmā esa maraṇakāle kassaci dātukāmo bhoge āmasitumpi na labhati, tasmā tena te bhogā pubbaṃ kāyena pahātabbā, pacchā vihatāsena cetasā gantabbā, atikkamitabbāti vuttaṃ hoti. Tasmā pubbaṃ kāyena pahāya pacchā cetasā gamanīyesu bhogesūti evamettha attho daṭṭhabbo. Purimasmiṃ atthe niddhāraṇe bhummavacanaṃ, pahāya gamanīyesu bhogesu ekamevetaṃ puññanidhivibhavaṃ tato nīharitvā ādāya gacchatīti. Pacchime atthe bhāvenabhāvalakkhaṇe bhummavacanaṃ. Bhogānañhi gamanīyabhāvena etassa nidhissa ādāya gamanīyabhāvo lakkhīyatīti.
又，因死时有人欲赠与之物即宝，暂不获得，故此等宝先以身舍弃，后以心往之，有超越之义。故应理解为先以身体舍弃，后以心往诸应往宝处。此处义理，由前文定语明示：『持守必当舍弃者宝』，独为福德宝所依聚集，然后摄受而往；后文则明诸宝性质，谓诸宝因其可往性质，则持守者为持守往宝之性。
Navamagāthāvaṇṇanā第九偈释义
Evaṃ bhagavā imassa puññanidhino gambhīre odakantike nihitanidhito visesaṃ dassetvā puna attano bhaṇḍaguṇasaṃvaṇṇanena kayajanassa ussāhaṃ janento uḷārabhaṇḍavāṇijo viya attanā desitapuññanidhiguṇasaṃvaṇṇanena tasmiṃ puññanidhimhi devamanussānaṃ ussāhaṃ janento āha –
如是，世尊于此福德宝，深藏于水滨，特异显现其相容，复以其宝相品格影显其人身，发起勇猛，如同庞大货商。以自身示说此福德宝性质，令天人发起勇猛，称曰：
§9
9. ‘‘Asādhāraṇamaññesaṃ, acorāharaṇo nidhi.
『非同一般人所有，真诚不偷盗之宝，
Kayirātha dhīro puññāni, yo nidhi anugāmiko’’ti.
勇毅者所造福德，乃随此宝者。』
Tattha asādhāraṇamaññesanti asādhāraṇo aññesaṃ, makāro padasandhikaro ‘‘adukkhamasukhāya vedanāya sampayuttā’’tiādīsu viya. Na corehi āharaṇo acorāharaṇo, corehi ādātabbo na hotīti attho. Nidhātabboti nidhi. Evaṃ dvīhi padehi puññanidhiguṇaṃ saṃvaṇṇetvā tato dvīhi tattha ussāhaṃ janeti ‘‘kayirātha dhīro puññāni, yo nidhi anugāmiko’’ti. Tassattho – yasmā puññāni nāma asādhāraṇo aññesaṃ, acorāharaṇo ca nidhi hoti. Na kevalañca asādhāraṇo acorāharaṇo ca nidhi, atha kho pana ‘‘eso nidhi sunihito, ajeyyo anugāmiko’’ti ettha vutto yo nidhi anugāmiko. So ca yasmā puññāniyeva, tasmā kayirātha kareyya dhīro buddhisampanno dhitisampanno ca puggalo puññānīti.
此中谓“特殊者见为特殊”，譬如“恶鬼是足所接合者，合于不苦不乐之受”等语。此处“盗贼”非“小偷夺物”，非应当由小偷取；此意谓“应当置藏”。“置藏”者，藏也。如是二词合说福藏之德后，又二词发起精进，说“愿智者行功德，彼为藏之随行者”。故意旨在，如福德实为特殊，非小偷盗物，而是藏实也。非独为特殊、非盗贼之藏，而所谓“此藏深密，不可战胜之随者”，是此所谓随者藏。因仅此福德，故智者当行，聪敏坚毅人即功德福藏也。
Dasamagāthāvaṇṇanā第十偈释义
Evaṃ bhagavā guṇasaṃvaṇṇanena puññanidhimhi devamanussānaṃ ussāhaṃ janetvā idāni ye ussahitvā puññanidhikiriyāya sampādenti, tesaṃ so yaṃ phalaṃ deti, taṃ saṅkhepato dassento āha –
如是世尊以德行具足之描述，于福藏中激发天人信乐；今诸精进于福藏功德之行者，彼所得果，世尊简略示现而说：
§10
10.
‘‘Esa devamanussānaṃ, sabbakāmadado nidhī’’ti.
“此乃天人之福藏，能满足一切欲望。”
Idāni yasmā patthanāya paṭibandhitassa sabbakāmadadattaṃ, na vinā patthanaṃ hoti. Yathāha –
今观为根本所系、得全欲所满之藏，若无根本则所望难成。譬如：
‘‘Ākaṅkheyya ce gahapatayo dhammacārī samacārī ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya’nti, ṭhānaṃ kho panetaṃ vijjati yaṃ so kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī’’ (ma. ni. 1.442).
“若居士乐作善行，善之行者曰：‘愿我身终断时，生贵士贵族豪门众中’，实则有此身终断而生于贵族众之处。何故？理端显著，因其善行也。”（中部经1.442）
Evaṃ ‘‘anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī’’ti (ma. ni. 1.442).
如是“无染心解脱，智慧究竟解脱，现见法自证，具足神通，自得出家安住”，原因亦然，因其善行也。”（中部经1.442）
Tathā cāha –
如是世尊说：
‘‘Idha, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena, sutena, cāgena, paññāya samannāgato hoti, tassa evaṃ hoti ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ padahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrūpapattiyā saṃvattantī’’ti (ma. ni. 3.161) evamādi.
世尊告诫曰：『比库们，若比库具足信心，具足戒德，具足闻法修行，具足布施，具足智慧，彼时生起如此心念：「啊，我因身壞灭，终将安住于诸大王族的同伴中。」此心念由心中生起，由心所持，亦由心修习。彼时，比库的行心与住相，正如是修习、增长，众行与境界均因如此而现起。』（中部经卷3.161）如是如是。
Tasmā taṃ tathā tathā ākaṅkhapariyāyaṃ cittapadahanādhiṭṭhānabhāvanāparikkhāraṃ patthanaṃ tassa sabbakāmadadatte hetuṃ dassento āha –
因此，正如上述的由希求心、生起心、持心与修思想所现起的诸行之状态，皆为成就所有愿望的因缘，佛为演示此理，便说：
‘‘Yaṃ yadevābhipatthenti, sabbametena labbhatī’’ti.
『所愿之物，谓诸诸所希皆可由此而得。』
Ekādasamagāthāvaṇṇanā第十一偈注释
§11
11. Idāni yaṃ taṃ sabbaṃ etena labbhati, taṃ odhiso odhiso dassento ‘‘suvaṇṇatā susaratā’’ti evamādigāthāyo āha.
如今，以上诸所愿入者，彼得现得，于众多劝发中，以“金色光泽”“美好清净”等颂歌形容而说。
Tattha paṭhamagāthāya tāva suvaṇṇatā nāma sundaracchavivaṇṇatā kañcanasannibhattacatā, sāpi etena puññanidhinā labbhati. Yathāha –
其中首首颂中，“金色光泽”意指似金色般的美丽明亮，色彩绚丽，如金光泽一般，此亦由善根财富所获得。正如颂曰——
‘‘Yampi, bhikkhave, tathāgato purimaṃ jātiṃ…pe… pubbe manussabhūto samāno akkodhano ahosi anupāyāsabahulo, bahumpi vutto samāno nābhisajji na kuppi na byāpajji na patitthīyi, na kopañca dosañca appaccayañca pātvākāsi, dātā ca ahosi sukhumānaṃ mudukānaṃ attharaṇānaṃ pāvuraṇānaṃ khomasukhumānaṃ kappāsika…pe… koseyya…pe… kambalasukhumānaṃ. So tassa kammassa katattā upacitattā…pe… itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati. Suvaṇṇavaṇṇo hoti kañcanasannibhattaco’’ti (dī. ni. 3.218).
「比库们，于过去世，如来以人为形，未曾怀怒，少病多安，时常谦逊，不骄不恼不憎不恶，亦不显露恚恨。施主乃柔软温和，善于宽恕、慈悲怜悯。彼以柔软的布衣为饰，所着衣物极为细腻柔滑。因其善行与功德的成熟，确实获得了这等大丈夫的殊胜相，肤色金黄，金光灿烂。」（《长部尼拘陀经》3.218）
Susaratā nāma brahmassaratā karavīkabhāṇitā, sāpi etena labbhati. Yathāha –
名为善戒者，为梵行正净，与此相应而得。譬如说──
‘‘Yampi , bhikkhave, tathāgato purimaṃ jātiṃ…pe… pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato ahosi, yā sā vācā nelā kaṇṇasukhā…pe… tathārūpiṃ vācaṃ bhāsitā ahosi. So tassa kammassa katattā upacitattā…pe… itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Pahutajivho ca hoti brahmassaro ca karavīkabhāṇī’’ti (dī. ni. 3.236).
「比库们，于过去世，如来舍弃粗恶言语，不染于恶口，语音如谐钟声悦耳，所说语句和谐适切。因其善行与功德的成熟，确实获得这两种大丈夫的殊胜相，即舌头灵巧，梵净且口吐善言。」（《长部尼拘陀经》3.236）
Susaṇṭhānāti suṭṭhu saṇṭhānatā, samacitavaṭṭitayuttaṭṭhānesu aṅgapaccaṅgānaṃ samacitavaṭṭitabhāvena sannivesoti vuttaṃ hoti. Sāpi etena labbhati. Yathāha –
所谓善缔结，即善善适合、和谐融合，诸肢体在合适位置以相应恰当的方式结合，谓之善缔结。此亦能因此而得。譬如说──
‘‘Yampi, bhikkhave, tathāgato purimaṃ jātiṃ…pe… pubbe manussabhūto samāno bahujanassa atthakāmo ahosi hitakāmo phāsukāmo yogakkhemakāmo ‘kinti me saddhāya vaḍḍheyyuṃ, sīlena sutena cāgena paññāya dhanadhaññena khettavatthunā dvipadacatuppadehi puttadārehi dāsakammakaraporisehi ñātīhi mittehi bandhavehi vaḍḍheyyu’nti, so tassa kammassa…pe… samāno imāni tīṇi mahāpurisalakkhaṇāni paṭilabhati, sīhapubbaḍḍhakāyo ca hoti citantaraṃso ca samavaṭṭakkhandho cā’’ti (dī. ni. 3.224) evamādi.
「比库们，于过去世，如来身为人形，心念慈利众生而非自私，求乐求安，常念信心增长，依戒、闻法、布施、智慧、财物、田地、牲口、儿女、仆人、奴婢、亲族、朋友、亲属等皆增长。因其善行成熟，确实获得这三种大丈夫的殊胜相，即狮子一般强壮躯体、意念清明、五蕴圆满而和谐。」（《长部尼拘陀经》3.224）如上类似。
Iminā nayena ito paresampi iminā puññanidhinā paṭilābhasādhakāni suttapadāni tato tato ānetvā vattabbāni. Ativitthārabhayena tu saṃkhittaṃ, idāni avasesapadānaṃ vaṇṇanaṃ karissāmi.
借此法则，今后当将以他人优异善行之功德为资粮，逐条引述经中所载并加以说明。为使诸义清楚，现将残余经文的释义作简略讲解。
Surūpatāti ettha sakalasarīraṃ rūpanti veditabbaṃ ‘‘ākāso parivārito rūpaṃtveva saṅkhaṃ gacchatī’’tiādīsu (ma. ni. 1.306) viya, tassa rūpassa sundaratā surūpatā nātidīghatā nātirassatā nātikisatā nātithūlatā nātikāḷatā naccodātatāti vuttaṃ hoti. Ādhipaccanti adhipatibhāvo, khattiyamahāsālādibhāvena sāmikabhāvoti attho. Parivāroti agārikānaṃ sajanaparijanasampatti, anagārikānaṃ parisasampatti, ādhipaccañca parivāro ca ādhipaccaparivāro. Ettha ca suvaṇṇatādīhi sarīrasampatti, ādhipaccena bhogasampatti, parivārena sajanaparijanasampatti vuttāti veditabbā. Sabbametena labbhatīti yaṃ taṃ ‘‘yaṃ yadevābhipatthenti, sabbametena labbhatī’’ti vuttaṃ, tattha idampi tāva paṭhamaṃ odhiso vuttasuvaṇṇatādi sabbametena labbhatīti veditabbanti dasseti.
世尊所说“形相者，此处应知为全身形体”、“须知空间包围形体而行”等语（如《摩诃尼》卷一三〇六）表明，此处所说形体的美丽是指形相的端正，不是指身形过长、过宽、过狭、过薄、过胖、过短、过高等。‘主宰’者，意指统领重镇等领主的统治权，如刹帝利贵族的主人身份。‘包围’指在家众的亲属之家财产和出家众的僧团财富，‘主宰’也指统领、掌控。这里形体的金银等财富，应理解为凭借统治权而获得的财富、通过器物而享受的财货、由亲族朋友结盟而来之财富。总之，诸种财富都由此而得，正如所说“所欲者悉皆由此而得”，此处即为第一主要的资源来源，应当这样理解。
Dvādasamagāthāvaṇṇanā第十二偈注释
§12
12. Evamimāya gāthāya puññānubhāvena labhitabbaṃ rajjasampattito oraṃ devamanussasampattiṃ dassetvā idāni tadubhayarajjasampattiṃ dassento ‘‘padesarajja’’nti imaṃ gāthamāha.
第十二品以此偈歌说明，因福德感应得以获得国土财富，展示天人和人间的财富现象，如今此二种国土财富并现时，称之为“地方国土”。此偈云：
Tattha padesarajjanti ekadīpampi sakalaṃ apāpuṇitvā pathaviyā ekamekasmiṃ padese rajjaṃ. Issarabhāvo issariyaṃ, iminā dīpacakkavattirajjaṃ dasseti. Cakkavattisukhaṃ piyanti iṭṭhaṃ kantaṃ manāpaṃ cakkavattisukhaṃ. Iminā cāturantacakkavattirajjaṃ dasseti. Devesu rajjaṃ devarajjaṃ, etena mandhātādīnampi manussānaṃ devarajjaṃ dassitaṃ hoti. Api dibbesūti iminā ye te divi bhavattā ‘‘dibbā’’ti vuccanti, tesu dibbesu kāyesu uppannānampi devarajjaṃ dasseti. Sabbametena labbhatīti yaṃ taṃ ‘‘yaṃ yadevābhipatthenti, sabbametena labbhatī’’ti vuttaṃ, tattha idampi dutiyaṃ odhiso padesarajjādi sabbametena labbhatīti veditabbanti dasseti.
所谓“地方国土”，指虽未全面拥有一整个岛屿国土，但已单独占有土地上一部分地区的国土。‘主宰者’示意此岛诸国王的统治权，此偈显示四方诸王的国土。诸天神享有国土，即为天界王权，借此显现人间及所谓曼荼罗诸神的人间王权。所谓“天界”，即众天居住之处，由于此处诸天亦被称为“神”，故称之为天界。由此偈显示众天身所获得的天界王权。总之，“所欲者悉皆由此而得”的教义可在此第二主要财富来源中得到说明。
Terasamagāthāvaṇṇanā十三偈释
§13
13. Evamimāya gāthāya puññānubhāvena labhitabbaṃ devamanussarajjasampattiṃ dassetvā idāni dvīhi gāthāhi vuttaṃ sampattiṃ samāsato purakkhatvā nibbānasampattiṃ dassento ‘‘mānussikā ca sampattī’’ti imaṃ gāthamāha.
第十三品以此偈歌说明，凭借福德感应可获得天人及人间王权财富，随后以两偈总结财富，突出涅槃中获得的无上财富，称其为“人间的财富”，偈曰：
Tassāyaṃ padavaṇṇanā – manussānaṃ ayanti mānussī, mānussī eva mānussikā. Sampajjanaṃ sampatti. Devānaṃ loko devaloko. Tasmiṃ devaloke. Yāti anavasesapariyādānaṃ, ramanti etāya ajjhattaṃ uppannāya bahiddhā vā upakaraṇabhūtāyāti rati, sukhassa sukhavatthuno cetaṃ adhivacanaṃ. Yāti aniyatavacanaṃ casaddo pubbasampattiyā saha sampiṇḍanattho. Nibbānaṃyeva nibbānasampatti.
关于此处词义说明：‘人间’指凡夫居住之众生境界；‘人间的财富’即凡夫常有之财富。‘天人’的居所称为天界。‘于此天界中’即指涅槃中，不受缠绕、无烦恼之乐，此为内在产生的欢喜与外在辅助的安乐称说。‘去’词为不定动词，其连续用法是与前世因缘相关处中缠绵之意。‘涅槃’即涅槃的无上财富。
Ayaṃ pana atthavaṇṇanā – yā esā ‘‘suvaṇṇatā’’tiādīhi padehi mānussikā ca sampatti devaloke ca yā rati vuttā, sā ca sabbā, yā cāyamaparā saddhānusāribhāvādivasena pattabbā nibbānasampatti, sā cāti idaṃ tatiyampi odhiso sabbametena labbhatīti.
此处义旨说明：“如‘金银’等词所指的人间财富与天界财富，连同信顺者诸种超越作用同具的涅槃财富，皆应视为全部财富”，此为第三次主要资源来源的说明。此处亦表明“所欲者悉皆由此而得”的总指，即包括涅槃财富。
Atha vā yā pubbe suvaṇṇatādīhi avuttā ‘‘sūrā satimanto idha brahmacariyavāso’’ti evamādinā (a. ni. 9.21) nayena niddiṭṭhā paññāveyyattiyādibhedā ca mānussikā sampatti, aparā devaloke ca yā jhānādirati, yā ca yathāvuttappakārā nibbānasampatti cāti idampi tatiyaṃ odhiso sabbametena labbhatīti. Evampettha atthavaṇṇanā veditabbā.
又如之前以黄金等美好事物所成就之事，譬如‘勇猛而有念的人，于此修行生活中’的说法（引自a.n.9.21），由此可见智慧的增长和专注等差别属于人间的成就，另外在天界所获之禅定等，以及按照所说方法得至涅槃的成就，这些皆属于第三等解脱，以此为准，则一切皆可获得。此处理应理解为义理阐述。
Cuddasamagāthāvaṇṇanā第十四偈注释
§14
14. Evamimāya gāthāya puññānubhāvena labhitabbaṃ saddhānusārībhāvādivasena pattabbaṃ nibbānasampattimpi dassetvā idāni tevijjaubhatobhāgavimuttabhāvavasenapi pattabbaṃ tameva tassa upāyañca dassento ‘‘mittasampadamāgammā’’ti imaṃ gāthamāha.
十四．借此偈颂，以功德果报所应得之信根随顺等果，应当证得的涅槃果位，现今乃指出，因兼具三明通达与双重解脱之境位，而且表现其成就，故以‘以友伴正等而来到此处’为题，作此偈颂言。
Tassāyaṃ padavaṇṇanā – sampajjati etāya guṇavibhūtiṃ pāpuṇātīti sampadā, mitto eva sampadā mittasampadā, taṃ mittasampadaṃ. Āgammāti nissāya. Yonisoti upāyena. Payuñjatoti yogānuṭṭhānaṃ karoto. Vijānāti etāyāti vijjā, vimuccati etāya, sayaṃ vā vimuccatīti vimutti, vijjā ca vimutti ca vijjāvimuttiyo, vijjāvimuttīsu vasībhāvo vijjāvimuttivasībhāvo.
此处逐词解释如下——「成就」者，以此而得圆满功德显耀，故名「成就」；善友即是成就，故名「善友成就」，[即指]此善友成就。「依止」者，即依靠之义。「如理」者，即以方便善巧之义。「致力」者，即正在修习奉行之义。「明」者，以此而得了知，故名「明」；「解脱」者，以此而得解脱，或自行解脱，故名「解脱」；明与解脱合称「明与解脱」；于明与解脱中得自在，即名「于明解脱中得自在」。
Ayaṃ pana atthavaṇṇanā – yvāyaṃ mittasampadamāgamma satthāraṃ vā aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ nissāya tato ovādañca anusāsaniñca gahetvā yathānusiṭṭhaṃ paṭipattiyā yoniso payuñjato pubbenivāsādīsu tīsu vijjāsu ‘‘tattha katamā vimutti? Cittassa ca adhimutti nibbānañcā’’ti (dha. sa. 1381) evaṃ āgatāya aṭṭhasamāpattinibbānabhedāya vimuttiyā ca tathā tathā adandhāyitattena vasībhāvo, idampi catutthaṃ odhiso sabbametena labbhatīti.
至于此处义理阐释者曰——只要凭此‘以友伴正等而来’之功德所在，依此正当修习，敬意奉事师长或他尊敬的同道，受持其教诲纪律，而谨慎地勤奋修行，便能在前生所习三明诸境中，获知何为解脱？何为心庄严？何为涅槃？（引言《论事》1381）如此，因达八种境界涅槃差别的解脱，并随之不同解脱品相之自在和持有，此即第四等解脱。以此为准，亦可普获一切成果，理当知悉。
Pannarasamagāthāvaṇṇanā第十五偈注释
§15
15. Evamimāya gāthāya pubbe kathitavijjāvimuttivasībhāvabhāgiyapuññānubhāvena labhitabbaṃ tevijjaubhatobhāgavimuttabhāvavasenapi pattabbaṃ nibbānasampattiṃ dassetvā idāni yasmā vijjāvimuttivasībhāvappattā tevijjā ubhatobhāgavimuttāpi sabbe paṭisambhidādiguṇavibhūtiṃ labhanti, imāya puññasampadāya ca tassā guṇavibhūtiyā padaṭṭhānavasena tathā tathā sāpi labbhati, tasmā tampi dassento ‘‘paṭisambhidā vimokkhā cā’’ti imaṃ gāthamāha.
十五．借此偈颂，以先前所论诸慧与解脱自在位者之功德果报所应得的，兼具三明双重解脱之涅槃果位，现今乃表明：既已得持慧解脱自在，三明解脱亦随之俱得，诸诸皆获具足证通之殊胜功德光辉，而依此功德光辉，亦可随所应证法，畅然获得，故而说此偈：“解析解脱（paṭisambhidā）即是解放（vimokkha）”。
‘‘Yato sammā katena yā cāyaṃ dhammatthaniruttipaṭibhānesu pabhedagatā paññā paṭisambhidā’’ti vuccati, ye cime ‘‘rūpī rūpāni passatī’’tiādinā (dī. ni. 2.129; 3.339) nayena aṭṭha vimokkhā, yā cāyaṃ bhagavato sāvakehi pattabbā sāvakasampattisādhikā sāvakapāramī, yā ca sayambhubhāvasādhikā paccekabodhi, yā ca sabbasattuttamabhāvasādhikā buddhabhūmi, idampi pañcamaṃ odhiso sabbametena labbhatīti veditabbaṃ.
谓言：‘由正道所为，体现分别释义中差异的智慧，称为解析解脱’（引《中部经律》2.129；3.339）此处共有八解脱，乃世尊及其弟子理应成就者；弟子所得此成就称为弟子波罗蜜，独觉所成此解称为独觉波罗蜜，佛陀所证此乃佛陀波罗蜜。此亦为第五等解脱，普遍以此为准，宜当明了。
Soḷasamagāthāvaṇṇanā十六偈释
§16
16. Evaṃ bhagavā yaṃ taṃ ‘‘yaṃ yadevābhipatthenti, sabbametena labbhatī’’ti vuttaṃ, taṃ imāhi pañcahi gāthāhi odhiso odhiso dassetvā idāni sabbamevidaṃ sabbakāmadadanidhisaññitaṃ puññasampadaṃ pasaṃsanto ‘‘evaṃ mahatthikā esā’’ti imāya gāthāya desanaṃ niṭṭhapesi.
世尊对此曾言：“凡众生所称赞者，悉皆由此而得。”于是以此五偈逐一宣说，如今全然示现，所有一切欲望已悉断除，被视为无限功德之聚，称赞曰：“此乃至大之宝者。”以此偈语终结宣说。
Tassāyaṃ padavaṇṇanā – evanti atītatthanidassanaṃ. Mahanto attho assāti mahatthikā, mahato atthāya saṃvattatīti vuttaṃ hoti, mahiddhikātipi pāṭho. Esāti uddesavacanaṃ, tena ‘‘yassa dānena sīlenā’’ti ito pabhuti yāva ‘‘kayirātha dhīro puññānī’’ti vuttaṃ puññasampadaṃ uddisati. Yadidanti abhimukhakaraṇatthe nipāto, tena esāti uddiṭṭhaṃ niddisituṃ yā esāti abhimukhaṃ karoti. Puññānaṃ sampadā puññasampadā. Tasmāti kāraṇavacanaṃ. Dhīrāti dhitimanto. Pasaṃsantīti vaṇṇayanti. Paṇḍitāti paññāsampannā. Katapuññatanti katapuññabhāvaṃ.
此处词句释义为：如是，此为过往义显现。宏大之义谓之至大之宝，亦称‘至大之义’；有种别读法为‘极大宝’。‘此者’为指示代词，指出前文‘借由布施、戒律’等诸法而证成之殊胜福德。‘此’字为指向之用，意在说明。福德即为“功德之聚”。“故”表示因果关系。慧者为智慧通达者。所谓称赞者，即是称扬褒美。智者即具慧者。所谓“所造福德”，即所成福德之性质。
Ayaṃ pana atthavaṇṇanā – iti bhagavā suvaṇṇatādiṃ buddhabhūmipariyosānaṃ puññasampadānubhāvena adhigantabbamatthaṃ vaṇṇayitvā idāni tamevatthaṃ sampiṇḍetvā dassento tenevatthena yathāvuttappakārāya puññasampadāya mahatthikattaṃ thunanto āha – evaṃ mahato atthassa āvahanena mahatthikā esā, yadidaṃ mayā ‘‘yassa dānena sīlenā’’tiādinā nayena desitā puññasampadā, tasmā mādisā sattānaṃ hitasukhāvahāya dhammadesanāya akilāsutāya yathābhūtaguṇena ca dhīrā paṇḍitā ‘‘asādhāraṇamaññesaṃ, acorāharaṇo nidhī’’tiādīhi idha vuttehi ca, avuttehi ca ‘‘mā, bhikkhave, puññānaṃ bhāyittha, sukhassetaṃ, bhikkhave, adhivacanaṃ, yadidaṃ puññānī’’tiādīhi (a. ni. 7.62; itivu. 22; netti. 121) vacanehi anekākāravokāraṃ katapuññataṃ pasaṃsanti, na pakkhapātenāti.
此为意义阐述：世尊于是极为详尽描述佛地完成功德聚集的因由，归纳于前面所述布施戒律等功德之聚。并合于前文，说明以此义理证成“至大宝”，今随宜说法，以彰显功德聚集之伟大。世尊言：“由此至大义引导所成，这即我所说借布施戒律等修习之功德。是故善知识为众生利益快乐，广说无碍佛法，自性庄严，慧者智者等，谓曰‘殊胜不能及，宝不被盗’等，此处经文有所言说，又复未及。佛制戒语众多种类，称许修功德者，非妄语也。”
Desanāpariyosāne so upāsako bahujanena saddhiṃ sotāpattiphale patiṭṭhāsi, rañño ca pasenadikosalassa santikaṃ gantvā etamatthaṃ ārocesi, rājā ativiya tuṭṭho hutvā ‘‘sādhu, gahapati, sādhu kho tvaṃ , gahapati, mādisehipi anāharaṇīyaṃ nidhiṃ nidhesī’’ti saṃrādhetvā mahatiṃ pūjamakāsīti.
讲法圆满后，此在家弟子与大众同声受持得入流果。国王巴谢那萨拉亲近而来，告知此义理，国王甚为欢喜，称赞：“贤者，居士，甚好，居士果真设立不可夺之宝藏。”随即作大礼敬。
Paramatthajotikāya khuddakapāṭha-aṭṭhakathāya · 《胜义光明》之《小诵》注释
Nidhikaṇḍasuttavaṇṇanā niṭṭhitā. · 《宝藏品经》的注释完毕。