Pārāyanavagganiddeso · 彼岸道品分别义注
Khaggavisāṇasuttaniddeso《犀牛角经义释》
Khaggavisāṇasuttaniddesavaṇṇanā
《锡杖与针经序释》
1. Paṭhamavaggavaṇṇanā第一品注释
§121
121. Ito paraṃ khaggavisāṇasuttaniddesavaṇṇanāya okāso anuppatto. Tattha ‘‘sabbesu bhūtesu nidhāya daṇḍa’’nti ito paraṃ atirekapadamattameva vaṇṇayissāma. Tattha sabbesūti anavasesesu. Bhūtesūti sattesu. Ettha bhūtesūti kiñcāpi bhūtasaddo ‘‘bhūtasmiṃ pācittiya’’nti evamādīsu (pāci. 69) vijjamāne, ‘‘bhūtamidaṃ, sāriputta, samanupassasī’’ti evamādīsu khandhapañcake, ‘‘cattāro kho, bhikkhu, mahābhūtā hetū’’ti evamādīsu (ma. ni. 3.86) catubbidhe pathavīdhātvādirūpe, ‘‘yo ca kālaghaso bhūto’’ti evamādīsu (jā. 1.2.190) khīṇāsave, ‘‘sabbeva nikkhipissanti, bhūtā loke samussaya’’nti evamādīsu (dī. ni. 2.220) sabbasatte, ‘‘bhūtagāmapātabyatāyā’’ti evamādīsu (pāci. 90) rukkhādike, ‘‘bhūtaṃ bhūtato pajānātī’’ti evamādīsu (ma. ni. 1.3) cātumahārājikānaṃ heṭṭhā sattanikāyaṃ upādāya vattati. Idha pana avisesato pathavīpabbatādīsu jātā sattā bhūtāti veditabbā. Tesu bhūtesu. Nidhāyāti nikkhipitvā.
121. 此后未获《锡杖与针经序释》的机会。于此将仅依片语作详释：「在一切众生中立杖」意指一切众生。众生指所有有情。此处众生意指任何涵义的“有”字。诸如“具足戒法之罪”（巴吉帝亚第69经）中，从“此为果德弥，应观察此为存在”诸如此类关于五蕴（蕴五）的说法；“比库啊，四大乃众生作因”（大尼迦耶第3卷第86节）等，根据四类色相即地、水、火、风色；“行者若断贪欲成就涅槃”（起经第1卷第2章第190节）讲断烦恼；“众生悉放下，众生世间同息”（长尼迦耶第2卷第220节）说尽除烦恼；“诸众生因四大起”（巴吉帝亚第90经）论诸树木；“众生知从众生起”（大尼迦耶第1卷第3节）等，指四大之下七种众生。此处“众生”特别指地、水、火、风诸生之类。此等众生即为「众生」，「立杖」者意为放置、立定。
Daṇḍanti kāyavacīmanodaṇḍaṃ, kāyaduccaritādīnametaṃ adhivacanaṃ. Kāyaduccaritañhi daṇḍayatīti daṇḍo, bādheti anayabyasanaṃ pāpetīti vuttaṃ hoti. Evaṃ vacīduccaritañca manoduccaritañca. Paharaṇadaṇḍo eva vā daṇḍo, taṃ nidhāyātipi vuttaṃ hoti. Aviheṭhayanti aviheṭhayanto. Aññatarampīti yaṃ kiñci ekampi. Tesampīti tesaṃ sabbabhūtānaṃ. Na puttamiccheyyāti atrajo khettajo dinnako antevāsikoti imesu catūsu puttesu yaṃ kiñci puttaṃ na iccheyya. Kuto sahāyanti sahāyaṃ pana iccheyyāti kuto eva etaṃ.
“杖”指身体部位，比喻恶行之杖。恶行行持称为杖，意谓为障碍烦恼之苦患。言及口恶行与心恶行。亦有作打击伤害之杖，置于此处。毁伤意谓导致苦痛之行为。有时指只要一，即各种“一切”，统称。所谓“一切众生”，含诸种意味。所谓“不愿杀子”者，即子、畜、地居者诸种中诸子皆不可加害。何以故？因为众生欲伴侣，亦不愿被害。
Ekoti pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāpahānaṭṭhena eko, ekantavigatakilesoti eko, eko paccekasambodhiṃ abhisambuddhoti eko. Samaṇasahassassapi hi majjhe vattamāno gihisaññojanassa chinnattā eko, evaṃ pabbajjāsaṅkhātena eko . Eko tiṭṭhati, eko gacchati, eko nisīdati, eko seyyaṃ kappeti, eko iriyati vattatīti eko. Evaṃ adutiyaṭṭhena eko.
“一”为出家弟子总称，一为第二支，一为断欲支，一为断除染污支，一为独觉者得道者。一为行人万千中断脱凡规之者，故以出家弟子称为一。此“一”者住处、行止、坐卧、卧具、行走皆唯一。第二支（一支）亦复如是。
‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;
「渴爱第二男人，长久中间轮回；」
Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.
「女性本性差异，不超轮回之流。」
‘‘Evamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;
“了解了如此的危害、烦恼起因的渴爱；
Vītataṇho anādāno, sato bhikkhu paribbaje’’ti. (itivu. 15, 105; mahāni. 191; cūḷani. pārāyanānugītigāthāniddesa 107) –
戒除渴爱、不生执取，正念具足的比库周游行持。”（出自《经集》第15章，第105节；《大集》191节；《小集》终篇曲歌注释第107节）——
Evaṃ taṇhāpahānaṭṭhena eko. Sabbakilesāssa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti evaṃ ekantavigatakilesoti eko. Anācariyako hutvā sayambhū sāmaññeva paccekasambodhiṃ abhisambuddhoti evaṃ eko paccekasambodhiṃ abhisambuddhoti eko.
因此，断除渴爱者被称为独行者。其余一切烦恼都被断除，根本被断，犹如铁木一般持久，永不再生，故称为真正断除一切烦恼者。非师者成道，知自生出，自称为独行者成就了辟支佛果位，也说如此独行者成就辟支佛果位。
Careti yā imā aṭṭha cariyāyo. Seyyathidaṃ – yā paṇidhisampannānaṃ catūsu iriyāpathesu iriyāpathacariyā, indriyesu guttadvārānaṃ ajjhattikāyatanesu āyatanacariyā, appamādavihārīnaṃ catūsu satipaṭṭhānesu saticariyā, adhicittamanuyuttānaṃ catūsu jhānesu samādhicariyā, buddhisampannānaṃ catūsu ariyasaccesu ñāṇacariyā, sammā paṭipannānaṃ catūsu ariyamaggesu maggacariyā, adhigataphalānaṃ catūsu sāmaññaphalesu paṭipatticariyā, tiṇṇaṃ buddhānaṃ sabbasattesu lokatthacariyā, tattha padesato paccekabuddhasāvakānanti. Yathāha – ‘‘cariyāti aṭṭha cariyāyo yā iriyāpathacariyā’’ti (cūḷani. khaggavisāṇasuttaniddesa 121; paṭi. ma. 1.197; 3.28) vitthāro. Tāhi cariyāhi samannāgato bhaveyyāti attho. Atha vā yā imā ‘‘adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhahanto satiyā carati, avikkhitto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇena carati, evaṃ paṭipannassa kusalā dhammā āyāpentīti āyatanacariyāya carati, evaṃ paṭipanno visesamadhigacchatīti visesacariyāya caratī’’ti (cūḷani. khaggavisāṇasuttaniddesa 121; paṭi. ma. 1.197; 3.29) evaṃ aparāpi aṭṭha cariyā vuttā. Tāhi samannāgato bhaveyyāti attho. Khaggavisāṇakappoti khaggavisāṇo nāma khaggamigasiṅgaṃ.
此处‘行持’指这八种行持。比如说，具足誓愿者的四种行路法门，感官守护的内境行持，精进修习四念处的正念行持，心意专注于四禅的定行持，智慧具足者的四圣谛知见行持，正行者的四圣道修行，证得果位者的四圣果行持，三世诸佛及一切众生的利益行持，其中部分地域是辟支佛弟子的。正如云：“‘行持’是八种行持，其中感官守护的行持”等（详见《小集》《锋箭剑经》注121节；《律本》第1.197页；3.28节）。此八行持是应当具足的。又云：“此中断尽后，信心行持，精进行持，念行持，定行持，慧行持，识行持；如此修持者，成就善法，证达境界，修持特殊法道。”（见同处121节；1.197页；3.29节）此外还有八种行持，说不可缺少，应当具足，谓“锋箭剑”。
Kappa -saddo panāyaṃ abhisaddahanavohārakālapaññatticchedavikappalesasamantabhāvasadisādianekattho. Tathā hissa ‘‘okappanīyametaṃ bhoto gotamassa. Yathā taṃ arahato sammāsambuddhassā’’ti evamādīsu (ma. ni. 1.387) abhisaddahanattho. ‘‘Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu’’nti evamādīsu (cūḷava. 250) vohāro. ‘‘Yena sudaṃ niccakappaṃ viharāmī’’ti evamādīsu (ma. ni. 1.387) kālo. ‘‘Iccāyasmā kappo’’ti evamādīsu (su. ni. 1098; cūḷani. kappamāṇavapucchā 117, kappamāṇavapucchāniddesa 61) paññatti. ‘‘Alaṅkato kappitakesamassū’’ti evamādīsu (jā. 2.22.1368) chedanaṃ. ‘‘Kappati dvaṅgulakappo’’ti evamādīsu (cūḷava. 446) vikappo. ‘‘Atthi kappo nipajjitu’’nti evamādīsu (a. ni. 8.80) leso. ‘‘Kevalakappaṃ veḷuvanaṃ obhāsetvā’’ti evamādīsu (saṃ. ni. 1.94) samantabhāvo. ‘‘Satthukappena vata kira, bho, sāvakena saddhiṃ mantayamānā na jānimhā’’ti evamādīsu (ma. ni. 1.260) sadiso, paṭibhāgoti attho. Idha panassa sadiso paṭibhāgoti attho veditabbo, khaggavisāṇasadisoti vuttaṃ hoti. Ayaṃ tāvettha padato atthavaṇṇanā.
“劫”字，其意义有许多，如称为宣说之时、灌输时、时期、记载、切断、变迁、零散、整体、类似等。于是也有“应当一劫，世尊若然。”（见《大念处经》1.387节）等表达有“灌输”意义。“比库们，我准许你们度过五个劫而享受其果。”（见《小本经》250节）。“我今恆处于一劫中”（见《大念处经》1.387），这里作时间之义。“此大尊为劫”，（见《迦罗延经》1098，第《小集》劫量问答117节，劫量问答注释61节）谓称号。“装饰劫发成分”，（见《本生经》2.22.1368）谓切断之意。“劈断二指长为劫”，（见《小本经》446）谓扭曲。“有劫现身”说（见《集论》8.80），谓稍有残缺。“唯有劫光明照耀竹林”，（见《善见义》1.94）谓普遍性。“世尊曰，借劫心力，同弟子心不可随便而取。”（见《大念处经》1.260）谓类似、对应之意。此处应当认识对应之意，谓“锋箭剑”相类似之意。此即为本处词义说明。
Adhippāyānusandhito pana evaṃ veditabbo – yvāyaṃ vuttappakāro daṇḍo bhūtesu pavattiyamāno ahito hoti, taṃ tesu appavattiyamānesu tappaṭipakkhabhūtāya mettāya hitūpasaṃhārena ca sabbesu bhūtesu nidhāya daṇḍaṃ, nihitadaṇḍattā eva ca yathā anihitadaṇḍā sattā bhūtāni daṇḍena vā satthena vā pāṇinā vā leḍḍunā vā viheṭhenti, tathā aviheṭhayaṃ, aññatarampi tesaṃ imaṃ mettākammaṭṭhānamāgamma yadeva tattha vedanāgataṃ saññāsaṅkhāraviññāṇagataṃ tañca tadanusāreneva tadaññañca saṅkhāragataṃ vipassitvā imaṃ paccekabodhiṃ adhigatomhī’’ti ayaṃ tāva adhippāyo.
关于因缘略说应当知晓——如因唯有惩治之罚在众生中运作而有害者，在无违缘时，乃以慈心利益利益众生作为惩治之因，所有众生皆赖此而具惩治刑罚，由严格惩治令众生不受伤害，如此不令伤害，一旦众生因慈善行法而产生苦痛、感受、认识、心理、识法无常变化而证悟，依次观察而成正见，因而获得此辟支佛果位。”此即因缘告诉。
Ayaṃ pana anusandhi – evaṃ vutte te amaccā āhaṃsu – ‘‘idāni, bhante, kuhiṃ gacchathā’’ti? Tato tena ‘‘pubbapaccekasambuddhā kattha vasantī’’ti āvajjetvā ñatvā ‘‘gandhamādanapabbate’’ti vutte punāhaṃsu – ‘‘amhe dāni, bhante, pajahatha, na icchathā’’ti. Atha paccekabuddho āha – ‘‘na puttamiccheyyā’’ti sabbaṃ. Tatrāyaṃ adhippāyo – ahaṃ idāni atrajādīsu yaṃ kiñci puttampi na iccheyyaṃ, kuto pana tumhādisaṃ sahāyaṃ. Tasmā tumhesupi yo mayā saddhiṃ gantukāmo mādiso vā hotuṃ icchati, so eko care khaggavisāṇakappo. Atha vā tehi ‘‘amhe dāni, bhante, pajahatha, na icchathā’’ti vutte so paccekasambuddho ‘‘na puttamiccheyya, kuto sahāya’’nti vatvā attano yathāvuttenaṭṭhena ekacariyāya guṇaṃ disvā pamudito pītisomanassajāto imaṃ udānaṃ udānesi (su. ni. aṭṭha. 1.35).
这一段续接上文——他们那些父亲们如此说过：“尊者，现在你们要往何处去？”于是，他问起“从前那等独觉者现今栖居于何处？”知道后答曰“在甘陀摩达那山”。又说：“我们现在，尊者，都想要出家，不愿再留在家中。”那时独觉者告诫道：“不愿意生育儿女。”言尽。此处应知“主宰”是指我现今在此族中对儿女一切皆不愿求，何况你们这些弟子了？因此，对你们这些侍者中若有愿与我同行、愿作随从者，将独自修行，百折不挠。然当他们报言“我们现下尊者都想出家，不想再留家”时，独觉者再三劝说“不可欲生儿女，更何况侍者？”并以他自己的应当的禅修勤行所显现的功德而欣悦，心生欢喜，发出此偈（出于《相应部·尼陀经注》1.35）。
Tattha tasāti vipāsakiriyā. Thāvarāti khīṇāsavā. Bhayabheravāti khuddānukhuddakā cittutrāsā. Nidhāyāti chaḍḍetvā. Nidahitvāti ṭhapetvā. Oropayitvāti adhokaritvā. Samoropayitvāti adhogataṃ vissajjetvā. Nikkhipitvāti tato apanetvā. Paṭippassambhitvāti sannisīdāpetvā.
其中，『动摇者』者，有果报作用之心也。『安住者』者，漏尽者也。『恐怖与惊惧』者，大小种种心之战栗也。『放下』者，抛弃也。『置放』者，安置也。『放低』者，使向下也。『完全放低』者，释放已下沉者也。『移除』者，从彼处取离也。『平息』者，使沉静也。
Ālapananti ādito lapanaṃ. Sallapananti sammā lapanaṃ. Ullapananti uddhaṃ katvā lapanaṃ. Samullapananti punappunaṃ uddhaṃ katvā lapanaṃ.
“ālapananti”是“开始言说”，指初始的谈话或言语行为。“sallapananti”是正确、正当的言说，即恰当无误的交谈。“ullapananti”乃指将言语提高、加强，举高来说的行为。“samullapananti”则是指反复多次将言语往上提高、发扬，说得更加振奋或扬扬洒洒。此四词连用，分别阐明言语现象从起始到加深递进的不同状态与表现。
Iriyāpathacariyāti iriyāpathānaṃ cariyā, pavattananti attho. Sesesupi eseva nayo. Āyatanacariyā pana āyatanesu satisampajaññānaṃ cariyā. Pattīti phalāni. Tāni hi pāpuṇīyantīti ‘‘pattī’’ti vuttāni. Sattalokassa diṭṭhadhammikasamparāyikā atthā lokatthāti ayaṃ viseso.
『威仪行』者，威仪之行持，义为运作。其余诸项亦同此理。然『处行』者，乃于诸处修习念与正知之行持也。『所得』者，诸果也。彼等乃被达到之义，故称『所得』。『世间七众之现法利益与来世利益』即为『世间义利』——此为其差别所在。
Idāni tāsaṃ cariyānaṃ bhūmiṃ dassento ‘‘catūsu iriyāpathesū’’tiādimāha . Satipaṭṭhānesūti ārammaṇasatipaṭṭhānesupi vuccamānesu satito anaññāni, vohāravasena pana aññāni viya katvā vuttaṃ. Ariyasaccesūti pubbabhāge lokiyasaccañāṇena visuṃ visuṃ saccapariggahavasena vuttaṃ. Ariyamaggesu sāmaññaphalesūti ca vohāravaseneva vuttaṃ. Padesatoti lokatthacariyāya ekadese. Nippadesato hi lokatthacariyaṃ buddhā eva karonti. Puna tā eva cariyāyo kārakapuggalavasena dassento ‘‘paṇidhisampannāna’’ntiādimāha. Tattha paṇidhisampannā nāma iriyāpathānaṃ santattā iriyāpathāva ṭhitiyā sampannā akampitairiyāpathā bhikkhubhāvānurūpena santena iriyāpathena sampannā.
现在，为显现这些行为的基础，说道“四种六路行为”等等。此处“satipaṭṭhānesūti”指的是在念处修习时，念法对境的种种不同。被谓为“ārammaṇasatipaṭṭhāneṣi”者，是在不同的对象上保持不别的正念。“aññāni”指非念处之法；“vohāra”是指日常行为、起居。此处言及“ariyasaccesūti”，谓以圣谛的本质层面，分别以世间真谛的知识作为最高具足的真理之基础论述了诸法的相续。关于“ariyamaggesu”，即指圣道中普遍具有的成果，此亦用日常行为情况（vohāra）论述。“padesato”指居住环境，谓为世间的行为之地域。众所周知，世界利益的行为由佛陀以究竟觉悟者之身作出。又此行为亦显现为具誓愿者之行为，其特点是基于稳固不动的六路庄严之善行，于僧尼具足妥当的安住中得证，是如实稳固的行为。
Indriyesuguttadvārānanti cakkhādīsu chasu indriyesu attano attano visaye pavattaṃ ekekadvāravasena guttaṃ dvāraṃ etesanti guttadvārā, tesaṃ guttadvārānaṃ. Dvāranti cettha uppattidvāravasena cakkhādayo eva. Appamādavihārīnanti sīlādīsu appamādavihāravataṃ. Adhicittamanuyuttānanti vipassanāya pādakabhāvena adhicittasaṅkhātaṃ samādhiṃ anuyuttānaṃ. Buddhisampannānanti nāmarūpavavatthānaṃ ādiṃ katvā yāva gotrabhu, tāva pavattena ñāṇena sampannānaṃ . Sammā paṭipannānanti catumaggakkhaṇe. Adhigataphalānanti catuphalakkhaṇe. Tathāgatānanti tathā āgatānaṃ. Arahantānanti dūrakilesānaṃ. Sammāsambuddhānanti sammā sāmañca sabbadhammabuddhānaṃ. Imesaṃ padānaṃ attho heṭṭhā pakāsito eva.
『于诸根守护门者』：于眼等六根中，就各自境界生起之各门而言，各自得到守护之门，此即『守护门』，此即『守护门者』之属格。此处就『门』而言，以生起门义，唯眼等为门。『住于不放逸者』：具有于戒等中不放逸住之德行者。『修习增上心者』：修习作为观之基础、名为增上心之定者。『具备智慧者』：具备从名色差别等为始，乃至种姓智之位所生起之智者。『正行道者』：于四道刹那。『已证得果者』：于四果刹那。『如来者』：如是而来者。『阿拉汉者』：远离诸烦恼者。『正自觉者』：正确、自行、觉悟一切法者。此诸词之义，下文已有阐明。
Padesato paccekabuddhānanti paccekasambuddhānaṃ ekadesato. Sāvakānanti sāvakānampi ekadesato. Adhimuccantoti adhimokkhaṃ karonto. Saddhāya caratīti saddhāvasena pavattati. Paggaṇhantoti catusammappadhānavīriyena padahanto. Upaṭṭhapentoti satiyā ārammaṇaṃ upaṭṭhapento. Avikkhepaṃ karontoti samādhivasena vikkhepaṃ akaronto. Pajānantoti catusaccajānanapaññāya pakārena jānanto. Vijānantoti indriyasampayuttajavanapubbaṅgamena āvajjanaviññāṇena ārammaṇaṃ vijānanto. Viññāṇacariyāyāti āvajjanaviññāṇacariyāvasena. Evaṃ paṭipannassāti sahāvajjanāya indriyacariyāya paṭipannassa. Kusalā dhammā āyāpentīti samathavipassanāvasena pavattā kusalā dhammā bhusaṃ yāpenti, pavattantīti attho. Āyatanacariyāyāti kusalānaṃ dhammānaṃ bhusaṃ yatanacariyāya, pavattanacariyāyāti vuttaṃ hoti. Visesamadhigacchatīti vikkhambhanatadaṅgasamucchedapaṭippassaddhivasena visesaṃ adhigacchati.
此处所说的“独觉佛”者，是指独觉佛的一种称呼；“声闻”者，亦是指声闻的总称。所谓“超越者”，即证得胜解；“以信行者”，表示借信心而行法；“承持者”者，是指以四正勤之精进而守护之；“建立者”者，是指以念之力量作为根本而建立；“无散乱者”者，是指凭定力而不放逸心；“知晓者”者，是由于了知四圣谛真谛之智慧而明了；“了知者”者，乃借由感官和识之先后起动而知见根本，即是识行法也。由此可知，伴随觉知行持，依感官示现的识行，故曰识行法。如此修行者，便会随止观禅定而起善法，并随善法而得利益。“根处行法”是指修持善法的根基和作用，“起行法”乃指其运转流转。所谓“获得特殊”，是指凭借断除贪瞋痴三毒诸烦恼，妙断烦恼其中细微法，获得殊胜成果。
Dassanacariyā ca sammādiṭṭhiyātiādīsu sammā passati, sammā vā tāya passanti, pasaṭṭhā sundarā vā diṭṭhīti sammādiṭṭhi, tassā sammādiṭṭhiyā nibbānapaccakkhakaraṇena dassanacariyā. Sammā saṅkappeti, sammā vā tena saṅkappenti, pasaṭṭho sundaro vā saṅkappoti sammāsaṅkappo. Tassa ārammaṇe cittassa abhiniropanacariyā. Sammā vadati, sammā vā tāya vadanti, pasaṭṭhā sundarā vā vācāti sammāvācā, micchāvācāviratiyā etaṃ nāmaṃ. Tassā catubbidhavacīsaṃvarapariggahacariyā. Sammā karoti, sammā vā tena karonti, pasaṭṭhaṃ sundaraṃ vā kammanti sammākammaṃ, sammākammameva sammākammanto, micchākammantaviratiyā etaṃ nāmaṃ. Tassa tividhakāyasaṃvarasamuṭṭhānacariyā. Sammā ājīvati, sammā vā tena ājīvanti, pasaṭṭho sundaro vā ājīvoti sammāājīvo, micchāājīvaviratiyā etaṃ nāmaṃ. Tassa vodānacariyā parisuddhacariyā. Sammā vāyamati, sammā vā tena vāyamanti, pasaṭṭho sundaro vā vāyāmoti sammāvāyāmo, tassa paggahacariyā. Sammā sarati, sammā vā tāya saranti, pasaṭṭhā sundarā vā satīti sammāsati, tassā upaṭṭhānacariyā. Sammā samādhiyati, sammā vā tena samādhiyanti, pasaṭṭho sundaro vā samādhīti sammāsamādhi, tassa avikkhepacariyā.
所谓“见行”，即是正确观见及诸善法，具足正见。以此正见而观照之，观照之相清楚美妙，故名为正见。此正见乃以涅槃深决定义为依归的见行。所谓“思行”，即正思维或善思维，是正确思惟，思惟光明清净。本心之所摄持即为此。所谓“语行”，即正语，或美妙正确之语辞，此即远离恶语的戒律。此中含四种言语之自制规则。所谓“业行”，即正业，是所造善业，善业之业即为真实之善业，亦即远离邪业之戒律。本行具有三种身业自制之修行行。所谓“命行”，即正命，是正当清净生活，远离不正生计。如是而行即为清净行住。所谓“精进行”，即正精进，或以正努力勤修，是正确精进，此即于是中之持守行。所谓“念行”，即正念，或正念在念，是正确念住，念之所摄持也。所谓“定行”，即正定，是正确禅定之修行，此即无散乱行。
Takkappoti tena kappo, evarūpoti attho. Tassadisoti tena sadiso, ‘‘tassadiko’’ti vā pāṭho. Tappaṭibhāgoti tena paṭibhāgo tappaṭibhāgo, edisoti attho. Sādurasaṃ atikkantaṃ loṇaṃ atiloṇaṃ. Loṇakappoti loṇasadisoti vuccati. Atitittakanti atikkantatittakaṃ, pucimandādikappo tittakasadisoti vuccati. Atimadhuranti khīrapāyāsādikaṃ. Himakappoti himodakasadiso. Satthukappoti satthunā buddhena sadiso. Evamevāti opammasampaṭipādanaṃ.
“正当”即是此“正”字之义；亦有“相似”义，“提前”义。“正味”乃善味也，“过浓盐”谓之过咸，盐甚浓厚。盐味即指盐的味道。所谓“超越”的，是谓过于一般所及之处。所谓“极甜”，是指牛奶与稀奶之甜味。所谓“冰水”，是指冰凉清水。所谓“师法”，乃与世尊佛教相应者。如此类此，皆属比类相类之解释举例。
Tatrāyaṃ etassa paccekabuddhassa saṅkhepena vipassanāācikkhanavidhiṃ dassetvā gamissāma. Tattha nāmarūpapariggahaṃ kātukāmo paccekabodhisatto rūpārūpaaṭṭhasamāpattīsu yaṃ kiñci jhānaṃ samāpajjitvā vuṭṭhāya vitakkādīni jhānaṅgāni ca taṃsampayutte ca phassādayo dhamme lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena paricchinditvā ‘‘sabbampetaṃ ārammaṇābhimukhaṃ namanato namanaṭṭhena nāma’’nti vavatthapeti. Tato tassa paccayaṃ pariyesanto ‘‘hadayavatthuṃ nissāya pavattatī’’ti passati. Puna vatthussa paccayabhūtāni ca upādārūpāni ca passitvā ‘‘idaṃ sabbaṃ ruppanato rūpa’’nti pariggaṇhāti. Puna tadubhayaṃ ‘‘namanalakkhaṇaṃ nāmaṃ, ruppanalakkhaṇaṃ rūpa’’nti evaṃ saṅkhepato nāmarūpaṃ vavatthapeti. Samathayānikavasenetaṃ vuttaṃ. Vipassanāyāniko pana catudhātuvavatthānamukhena bhūtupādāyarūpāni paricchinditvā ‘‘sabbampetaṃ ruppanato rūpa’’nti passati. Tato evaṃ paricchinnarūpassa cakkhādīni nissāya pavattamānā arūpadhammā āpāthamāgacchanti. Tato sabbepi te arūpadhamme namanalakkhaṇena ekato katvā ‘‘idaṃ nāma’’nti passati, so ‘‘idaṃ nāmaṃ, idaṃ rūpa’’nti dvedhā vavatthapeti. Evaṃ vavatthapetvā ‘‘nāmarūpato uddhaṃ añño satto vā puggalo vā devo vā brahmā vā natthī’’ti passati.
在此，我们将略说那位独觉佛的内观透彻之法而述之。此中独觉佛欲断除名色束缚，禅入所成之色界界，此禅成就后起，断除初禅之思维与调伏，断除禅具之相诸处，由此辨察色界诸相、味与修行之所在，以“所有皆由缘起而生，皆因缘故堪敬称之”为本义阐释。随即他透过从“心所处所”为缘起之观察，看见诸现象及其生因，显见“此皆缘生之色法”，以此辨明诸相。再从色法与名称两者起出“名称相即名，色法即色”，简明解释以名色二法为依归。由此，藉以止禅，内观以四界为境，洞悉诸元素本质，见诸色法纷纷坏灭。破坏色法后，诸无色法由此继出。随后，依据名称之依止观照无色法，分别归类为“此即名称”，乃至复次“此名者，此为色”。汲取如是分析，从名色起上思维，通达“无另外有我、人、天或梵”。
Yathā hi aṅgasambhārā, hoti saddo ratho iti;
譬如肢体整备，则有声响如车轮之声，此为比喻。
Evaṃ khandhesu santesu, hoti ‘‘satto’’ti sammuti. (saṃ. ni. 1.171; mi. pa. 2.1.1; kathā. 233);
如是存在于五蕴中，一切众生总称为“有情”。（依《相应部·尼达经》1.171；《中部大品·经集编》2.1.1；《论集》233章）
Evameva pañcasu upādānakkhandhesu santesu ‘‘satto puggalo’’ti vohāramattaṃ hotīti evamādinā nayena nāmarūpānaṃ yāthāvadassanasaṅkhātena diṭṭhivisuddhibhūtena ñāṇena nāmarūpaṃ pariggahetvā puna tassa paccayampi pariggaṇhanto vuttanayena nāmarūpaṃ pariggahetvā ‘‘ko nu kho imassa hetū’’ti pariyesanto ahetuvādavisamahetuvādesu dosaṃ disvā rogaṃ disvā tassa nidānaṃ samuṭṭhānampi pariyesanto vejjo viya tassa hetuñca paccayañca pariyesanto avijjā taṇhā upādānaṃ kammanti ime cattāro dhamme nāmarūpassa uppādapaccayattā ‘‘hetū’’ti . Āhāraṃ upatthambhanapaccayattā ‘‘paccayo’’ti ca passati. Imassa hi kāyassa avijjādayo tayo dhammā mātā viya dārakassa upanissayā honti, kammaṃ pitā viya puttassa janakaṃ, āhāro dhāti viya dārakassa sandhārakoti. Evaṃ rūpakāyassa paccayapariggahaṃ katvā puna ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’ntiādinā (saṃ. ni. 4.60; kathā. 465) nayena nāmakāyassapi paccayaṃ pariggaṇhāti, evaṃ pariggaṇhanto ‘‘atītānāgatāpi dhammā evameva vattantī’’ti sanniṭṭhānaṃ karoti.
如是，于五种取蕴中有时俗谛，即“有众生”“人我”之说，仅止于此。如是起意，凭正见净智，以实相说，观察名色而受持，再以因缘相续观照；谓受持名色而探索其因缘究竟，“为何此因”而探索，无因论及邪因论中，见其弊病如病状，既查明此因也查明彼因，犹医师探求疾病之因缘。无明、渴爱、取、业，乃四法，作为名色生起之条件称“因”。以摄养之条件视为“缘”。此身之无明等三法，如母之于幼儿供养，业犹父，亦为生养之因，摄养譬如体内血液等托持。如此执受色法条件后，又有“依眼而生眼识”等说，乃受持名色之因。同时，分明现前过去未来诸法亦是如此运行，谓是现前法而成现证也。
Tassa yā sā pubbantaṃ ārabbha ‘‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, na nu kho ahosiṃ, kiṃ nu kho, kathaṃ nu kho, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhāna’’nti pañcavidhā vicikicchā vuttā.
由此，遂起五种疑惑谓：“我曾为过去之中，现在本不曾，我为何如此？如何如此？由何因成此？”此为五重疑惑之发动。
Yāpi aparantaṃ ārabbha ‘‘bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, na nu kho bhavissāmi, kiṃ nu kho bhavissāmi, kathaṃ nu kho bhavissāmi, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhāna’’nti (ma. ni. 1.18; saṃ. ni. 2.20) pañcavidhā vicikicchā vuttā.
若起未来之疑惑亦如是说：“我将为未来之中，今不为也，我将为何？如何为？由何因成？将如何成我未来之中？”此亦五重疑惑之义。
Yāpi etarahi vā pana paccuppannaṃ addhānaṃ ārabbha kathaṃkathī hoti ‘‘ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī’’ti (ma. ni. 1.18; saṃ. ni. 2.20) chabbidhā vicikicchā vuttā, sā sabbāpi pahiyyati. Evaṃ paccayapariggahaṇena tīsu addhāsu kaṅkhaṃ vitaritvā ṭhitaṃ ñāṇaṃ ‘‘kaṅkhāvitaraṇavisuddhī’’tipi ‘‘dhammaṭṭhitiñāṇa’’ntipi ‘‘yathābhūtañāṇa’’ntipi ‘‘sammādassana’’ntipi vuccati.
若起今现之疑惑，则有六重怀疑：“我今是否？非否？为何为？如何为？如今有我？我从何来？我将往何处？”此皆诸疑，皆当舍断。以此摄受诸因缘，于三世疑惑除尽，立定正知，名为“疑断净智”、“法住知”、“如实知”、“正见”。
Ettha pana tisso hi lokiyapariññā ñātapariññā tīraṇapariññā pahānapariññāti. Tattha ‘‘ruppanalakkhaṇaṃ rūpaṃ, vedayitalakkhaṇā vedanā’’ti evaṃ tesaṃ tesaṃ dhammānaṃ paccattalakkhaṇasallakkhaṇavasena pavattā paññā ñātapariññā nāma. ‘‘Rūpaṃ aniccaṃ, vedanā aniccā’’tiādinā pana nayena tesaṃyeva dhammānaṃ sāmaññalakkhaṇaṃ āropetvā pavattā lakkhaṇārammaṇikavipassanāpaññā tīraṇapariññā nāma. Tesu eva pana dhammesu niccasaññādipajahanavasena pavattā lakkhaṇārammaṇikavipassanāva paññā pahānapariññā nāma.
此处所说第三者，谓凡夫知识、亲近知识、断者知识、舍弃知识。于此，自分别色之相，受之相，如是各法，以分辨明晰，名为亲近知识。又以“色无常，受无常”等断相，断其诸法通相，名名断者知识。再于所断法无常等三相，断除常见、乐见、我见，名为舍弃知识。
Tattha saṅkhāraparicchedato paṭṭhāya yāva paccayapariggahā ñātapariññāya bhūmi. Etasmiñhi antare dhammānaṃ paccattalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti. Kalāpasammasanato paṭṭhāya yāva udayabbayānupassanā tīraṇapariññāya bhūmi. Etasmiñhi antare sāmaññalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti. Bhaṅgānupassanato paṭṭhāya upari pahānapariññāya bhūmi. Tato ca paṭṭhāya hi aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ, anattato anupassanto attasaññaṃ, nibbindanto nandiṃ, virajjanto rāgaṃ, nirodhento samudayaṃ, paṭinissajjanto ādānaṃ pajahatīti evaṃ niccasaññādipahānasādhikānaṃ sattannaṃ anupassanānaṃ ādhipaccaṃ. Iti imāsu tīsu pariññāsu saṅkhāraparicchedassa ceva paccayapariggahassa ca sādhitattā iminā yoginā ñātapariññāva adhigatā.
于此，由行相分析得知，至依因缘受持而成之知。其间于诸法分观自相，即得此依止。由斑点悉察，至生灭观照，得断见净智之地。于彼得地，观察共相而得此依止；又由灭相观照，乃得舍弃净智之地。是以观察无常而舍弃常见，观察苦而舍弃乐见，观察无我而舍弃我见，生厌倦，灭贪欲，离欲望，断集灭，放弃取，此为舍除无常等相知识之依止。斯三种知，即行相分析、依因缘受持理智，于此瑜伽士修得知见。
Puna ‘‘yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā…pe… yaṃ dūre santike vā, sabbaṃ rūpaṃ hutvā abhāvato aniccaṃ, udayabbayapaṭipīḷitattā dukkhaṃ, avasavattittā anattā. Yā kāci vedanā… saññā… ye keci saṅkhārā … yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ hutvā abhāvato aniccaṃ, udayabbayapaṭipīḷitattā dukkhaṃ, avasavattittā anattā’’ti evamādinā (saṃ. ni. 3.48; paṭi. ma. 1.48) nayena kalāpasammasanaṃ karoti. Idaṃ sandhāya vuttaṃ ‘‘tilakkhaṇaṃ āropetvā’’ti.
复次，无论何种色法，或属于过去、未来、现在，或内在或外在，或远或近，虽现有一切色法，因其无实体性故无常，承受生起与灭亡的折磨，因其变化无定故为苦，因其无我故无我。无论何种感受、认识，或种种行，抑或何种识，或属于过去、未来、现在，或内外，或粗重、细微，或不善、善良，或远或近，诸识法也同样，俱因无实体性故无常，承受生灭折磨，为苦，因无我故无我。以上皆依此理，因而合成群法现身。对此，于《增支部·第一卷》第三章第四十八经及《大毗婆沙论》第一卷第四十八节有所论述。对此教义有说，“标示三相”的称法。
Evaṃ saṅkhāre aniccadukkhānattavasena kalāpasammasanaṃ katvā puna saṅkhārānaṃ udayabbayameva passati. Kathaṃ ? ‘‘Avijjāsamudayā rūpasamudayo, taṇhākammaāhārasamudayā rūpasamudayo’’ti (paṭi. ma. 1.50). Evaṃ rūpakkhandhassa paccayāyattatādassanena rūpakkhandhassa udayaṃ passati, nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati. Evaṃ pañcahākārehi rūpakkhandhassa udayaṃ passati. ‘‘Avijjānirodhā rūpanirodho, taṇhākammaāhāranirodhā rūpanirodho’’ti (paṭi. ma. 1.50) paccayanirodhadassanena rūpakkhandhassa vayaṃ passati, vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passatīti evaṃ pañcahākārehi rūpakkhandhassa vayaṃ passati.
如是，行法本质为无常、苦、无我，因而合成群法的性质得以说明。复次，对行法的生起与灭亡得以洞见。如何见？《大毗婆沙论》第一卷第五十节云：“无明所生即色（物）生，渴爱、业作、触所生即色（物）生。”据此，依赖无明及渴爱、业作所引起的条件，见色蕴的生起；即便见涅槃特征，也见色蕴生起。依此理色蕴五支成就色蕴的生起。又曰：“无明断灭即色断灭，渴爱、业作断灭即色断灭。”由条件断灭的洞见，色蕴的灭亡得以观见；即使见色蕴的变异特征，也见其灭亡。依此五支成就色蕴的灭亡见解。
Tathā ‘‘avijjāsamudayā vedanāsamudayo, taṇhākammaphassasamudayā vedanāsamudayo’’ti (paṭi. ma. 1.50) paccayāyattatādassanena vedanākkhandhassa udayaṃ passati, nibbattilakkhaṇaṃ passantopi vedanākkhandhassa udayaṃ passati. ‘‘Avijjānirodhā vedanānirodho, taṇhākammaphassanirodhā vedanānirodho’’ti (paṭi. ma. 1.50) paccayanirodhadassanena vedanākkhandhassa vayaṃ passati, vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passati. Evaṃ saññākkhandhādīsupi.
同理，《大毗婆沙论》第一卷第五十节还说：“无明所生即受（法）生，渴爱业触所生即受（法）生。”依赖无明与渴爱、业触为条件，得见受法的生起；即使见涅槃的特征，也见受法生起。又曰：“无明断灭即受断灭，渴爱业触断灭即受断灭。”由条件断灭的洞见，受蕴灭亡得以显现；即便见受的变异特征，也见其灭亡。同理，亦适用于识蕴等。
Ayaṃ pana viseso – viññāṇakkhandhassa phassaṭṭhāne ‘‘nāmarūpasamudayā, nāmarūpanirodhā’’ti yojetabbaṃ. Evaṃ ekekasmiṃ khandhe paccayasamudayavasena ca nibbattilakkhaṇavasena ca paccayanirodhavasena ca vipariṇāmalakkhaṇavasena ca udayabbayadassanena ca dasa dasa katvā paññāsa lakkhaṇāni vuttāni. Tesaṃ vasena ‘‘evampi rūpassa udayo, evampi rūpassa vayo’’ti paccayato ceva khaṇato ca vitthārena manasikāraṃ karoti.
但有一特别之处，即在识蕴触处，须将“名色生起，名色灭亡”调摄为关系。依此于每一蕴中，分别以条件生起、涅槃标识、条件断灭、变异标识、生起灭亡五视相为标准，列举成十组，共计五十种标识。借此，详细分辨“色法生起，色法灭亡”等关系，给予细致说明。
Tassevaṃ karoto ‘‘iti kira ime dhammā ahutvā sambhonti, hutvā paṭiventī’’ti ñāṇaṃ visadaṃ hoti. ‘‘Evaṃ kira ime dhammā anuppannā uppajjanti, uppannā nirujjhantī’’ti niccanavā hutvā saṅkhārā upaṭṭhahanti. Na kevalañca niccanavā, sūriyuggamane ussāvabindu viya udakabubbuḷo viya udake daṇḍarāji viya āragge sāsapo viya vijjuppādo viya ca parittaṭṭhāyino, māyāmarīcisupinālātacakkagandhabbanagarapheṇakadaliādayo viya asārā nissārā viya hutvā upaṭṭhahanti. Ettāvatā ca pana anena ‘‘vayadhammameva uppajjati, uppannañca vayaṃ upetī’’ti iminā ākārena sammasanapaññāya lakkhaṇāni paṭivijjhitvā ṭhitaṃ udayabbayānupassanaṃ nāma paṭhamaṃ taruṇavipassanāñāṇaṃ adhigataṃ hoti. Yassādhigamā ‘‘āraddhavipassako’’ti saṅkhaṃ gacchati.
由此所得，知此诸法如是而生、如是而灭，心智明净通达此真理。如此诸行法即出现亦灭尽，视为恒常。非但恒常，如朝阳升起，露珠闪耀，水泡涟漪、水波荡漾，蚂蚁穿行，闪光香气，以及无实体无根基者，如梦、幻、影、假象等，皆如斯而现、而灭。仅止于此，由此智慧观见诸标识，并认识“生灭常作，已生当灭”等理，于是顿得稳固生灭观察，此为初涉青春观智慧所成，称为“开始深入观察者”。此人获此智慧即名“热心修习内观者”。
Athassa āraddhavipassakassa kulaputtassa obhāso ñāṇaṃ pīti passaddhi sukhaṃ adhimokkho paggaho upaṭṭhānaṃ upekkhā nikantīti dasa vipassanupakkilesā uppajjanti. Ettha obhāso nāma vipassanakkhaṇe ñāṇassa balavattā lohitaṃ sannisīdati, tena ca cittobhāso nibbattati. Taṃ disvā akusalo yogī ‘‘maggo me patto’’ti tameva obhāsaṃ assādeti. Ñāṇampi vipassanāñāṇameva. Taṃ saṅkhāre sammasantassa suddhaṃ pasannaṃ hutvā pavattati. Taṃ disvā pubbe viya ‘‘maggo’’ti assādeti. Pītipi vipassanāpīti eva. Tassa hi tasmiṃ khaṇe pañcavidhā pīti uppajjati. Passaddhīti vipassanāpassaddhi. Tasmiṃ samaye neva kāyacittānaṃ daratho, na gāravaṃ, na kakkhaḷatā, na akammaññatā, na gelaññatā, na vaṅkatā hoti. Sukhampi vipassanāsukhameva. Tassa kira tasmiṃ samaye sakalasarīraṃ abhisandayamānaṃ atipaṇītaṃ sukhaṃ uppajjati.
及其热心修习内观者的子弟，心智渐趋明亮，生起喜悦、宁静、安乐、专注、依护、观照、平等心等十种内观障碍消除。此中，明亮称为内观时心智强盛如铁红炽焰，因其心光，心象显现。见此景象则不善修习者起念“我已得道”，便执着此光为成就。智慧即为内观智慧，有情处诸行清净而明朗因其智慧而运转。见此状像，前世中亦曾起念“道”是也。喜悦即内观喜悦。其时身体与心意无痛、无沉重感、无疲惫、无倦怠、无散乱、无弯曲。安乐即内观安乐。其时其身虽承受诸烦恼袭扰，但出现超越善妙的安乐。
Adhimokkho nāma vipassanakkhaṇe pavattā saddhā. Tasmiñhi khaṇe cittacetasikānaṃ ativiya pasādabhūtā balavatī saddhā uppajjati. Paggaho nāma vipassanāsampayuttaṃ vīriyaṃ. Tasmiñhi khaṇe asithilaṃ anaccāraddhaṃ supaggahitaṃ vīriyaṃ uppajjati. Upaṭṭhānanti vipassanāsampayuttā sati. Tasmiñhi khaṇe supaṭṭhitā sati uppajjati. Upekkhā duvidhā vipassanāvajjanavasena. Tasmiñhi khaṇe sabbasaṅkhāragahaṇe majjhattabhūtaṃ vipassanupekkhāsaṅkhātaṃ ñāṇaṃ balavantaṃ hutvā uppajjati manodvārāvajjanupekkhā ca. Sā ca taṃ taṃ ṭhānaṃ āvajjantassa sūrā tikhiṇā hutvā vahati. Nikantīti vipassanānikanti. Obhāsādīsu hi ālayaṃ kurumānā sukhumā santākārā nikanti uppajjati. Ettha obhāsādayo kilesavatthutāya ‘‘upakkilesā’’ti vuttā na akusalattā. Nikanti pana upakkileso ceva kilesavatthu ca.
所谓『坚定』是指于观智过程中发生的信心。在这一时刻，一切心识及心所极其安详坚定，显示出有力的信心。所谓『持摄』是指于观智相应而生的精进。在此刻，心力不松懈、不散乱但又不蛮力，而是适当持摄的精进生起。所谓『现前』即是于观智相应的念。此时，念稳固而生。『等观』有二种，作为观智的作用。在此刻，因涵摄一切造作而中道而生的观智等观的知见强盛，即心门所起的心不动摇之等观。此等等观如勇士般迅猛锐利，强有力而行于各处。所谓『离』是指观智的圆满状态。因制造如光明般细微之所，而生温和的离。此处所言的光明等为烦恼的根本，即称为『副烦恼』，非为不善，离则既是副烦恼亦是烦恼根本。
Paṇḍito pana bhikkhu obhāsādīsu uppannesu vikkhepaṃ agacchanto ‘‘obhāsādayo dhammā na maggo, upakkilesavimuttaṃ pana vīthipaṭipannaṃ vipassanāñāṇaṃ maggo’’ti maggañca amaggañca vavatthapeti. Tassevaṃ ‘‘ayaṃ maggo, ayaṃ na maggo’’ti ñatvā ṭhitaṃ ñāṇaṃ maggāmaggañāṇadassanavisuddhīti vuccati. Ito paṭṭhāya aṭṭhannaṃ vipassanāñāṇānaṃ vasena sikhāpattavipassanāñāṇaṃ navamañca saccānulomikaṃ ñāṇanti ayaṃ paṭipadāñāṇadassanavisuddhi nāma hoti. Udayabbayānupassanāñāṇaṃ bhaṅgānupassanāñāṇaṃ bhayatupaṭṭhānañāṇaṃ ādīnavānupassanāñāṇaṃ nibbidānupassanāñāṇaṃ muñcitukamyatāñāṇaṃ paṭisaṅkhānupassanāñāṇaṃ saṅkhārupekkhāñāṇanti imāni aṭṭha ñāṇāni nāma. Navamaṃ saccānulomikaṃ ñāṇanti anulomassetaṃ nāmaṃ.
然而智者比库对于光明等所生的散乱加以分析，认为光明等法并非正道，而是解脱烦恼的正行之见的观智才是真正的正道。在此正知之下，清楚区分『此为道，此非道』的境界，这种断定的知见被称作正道与非正道知见之净净。以此为基础，依靠八种观智之力，修习的观智中，第九种称为顺理正见之知，这是修道的知见与见解之净净。此九种知分别是：观察生灭的知、观察破坏的知、观察恐怖的知、观察危险的知、观察厌弃的知、观察放逸的知、反观造作的知和对造作平等无执的知。这第九种知被称为顺理正见知。
Tasmā taṃ sampādetukāmena upakkilesavimuttaṃ udayabbayañāṇaṃ ādiṃkatvā etesu ñāṇesu yogo karaṇīyo. Udayabbayaṃ passantassa hi aniccalakkhaṇaṃ yathābhūtaṃ upaṭṭhāti, udayabbayapaṭipīḷanaṃ passato dukkhalakkhaṇañca, ‘‘dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti cā’’ti (saṃ. ni. 1.171; kathā. 233) passato anattalakkhaṇañca.
因此，为了成就此正见，首先应当调伏由烦恼解脱的生灭知等观智。能见生灭者，洞察无常的本性真实地现前；在见生灭受苦时，能觉知苦之特性，如云为何时生、为何时灭；见此苦时，还能觉知无我的本性。故对此生灭观智应令相应配合。
Ettha ca aniccaṃ aniccalakkhaṇaṃ dukkhaṃ dukkhalakkhaṇaṃ anattā anattalakkhaṇanti ayaṃ vibhāgo veditabbo. Tattha aniccanti khandhapañcakaṃ. Kasmā? Uppādavayaññathattabhāvā, hutvā abhāvato vā. Aññathattaṃ nāma jarā. Uppādavayaññathattaṃ aniccalakkhaṇaṃ, hutvā abhāvasaṅkhāto vā ākāravikāro. ‘‘Yadaniccaṃ, taṃ dukkha’’nti vacanato tadeva khandhapañcakaṃ dukkhaṃ. Kasmā? Abhiṇhaṃ paṭipīḷanato. Abhiṇhaṃ paṭipīḷanākāro dukkhalakkhaṇaṃ. ‘‘Yaṃ dukkhaṃ, tadanattā’’ti (saṃ. ni. 3.15-16) vacanato tadeva khandhapañcakaṃ anattā. Kasmā? Avasavattanato . Avasavattanākāro anattalakkhaṇaṃ. Imāni tīṇipi lakkhaṇāni udayabbayaṃ passantasseva ārammaṇāni honti.
在此，无常即无常特性；苦即苦特性；无我即无我特性，应加分别理解。无常者即五蕴的变化不定，因其有生有灭，或成或住或坏，谓之异相，为老。生灭即无常之异相，无常体之生灭过程即形态的改变。当说『无常即苦』时，指的是五蕴因受苦——因为在当下承受受苦的形态，故五蕴为苦。所谓苦，是不适受所表现之苦特性。当言『苦即无我』时，指的是五蕴因无可自生自存，故其存有形态具有无我的特性。无我即非恒常，不可固守。此三相作为生灭观智的对象，是修习时最主要的正观对象。
Punapi so rūpārūpadhamme ‘‘evaṃ aniccā’’tiādinā vipassati, tassa saṅkhārā lahuṃ lahuṃ āpāthaṃ āgacchanti, tato uppādaṃ vā ṭhitiṃ vā pavattaṃ vā nimittaṃ vā ārammaṇaṃ akatvā tesaṃ khayavayanirodhe eva sati santiṭṭhati, idaṃ bhaṅgañāṇaṃ nāma. Imassa uppādato paṭṭhāya ayaṃ yogī ‘‘yathā ime saṅkhārā bhijjanti nirujjhanti, evaṃ atītepi saṅkhāragataṃ bhijji, anāgatepi bhijjissatī’’ti nirodhameva passanto tiṭṭhati. Tassa bhaṅgānupassanāñāṇaṃ āsevantassa bahulīkarontassa sabbabhavayoni gatiṭṭhiti sattāvāsesu pabhedakā saṅkhārā jalitaaṅgārakāsuādayo viya mahābhayaṃ hutvā upaṭṭhahanti. Etaṃ bhayatupaṭṭhānañāṇaṃ nāma.
再者，修习者在色法与非色法上观察『如是无常』，其造作逐渐趋向轻微凋零。随后，因无生无灭、无止无住的缘故，不再依赖此种起灭变化，而是于事物消逝如实驻留，此为破坏观智。修习者在此生灭消逝处，观察过去造作之灭、未来造作将灭，体认净灭之境，故而住于涅槃。此时，一切生起的造作如烈火烧尽、炽热木炭般，产生极大恐怖而监视此处，此为观察恐怖知。
Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa sabbe bhavādayo ādittaaṅgāraṃ viya samussitakhaggo viya paccatthiko appaṭisaraṇā sādīnavā hutvā upaṭṭhahanti. Idaṃ ādīnavānupassanāñāṇaṃ nāma. Tassa evaṃ saṅkhāre ādīnavato passantassa bhavādīsupi saṅkhārānaṃ ādīnavattā saṅkhāresu ukkaṇṭhanā anabhirati uppajjati, idaṃ nibbidānupassanāñāṇaṃ nāma.
修习此恐怖知者，因其观察到诸世间皆如烧灼的余烬，因果有报如同猎犬凶猛追逐，且无反抗、无避难处，因而生出极大危机感，此为观察危险知。修习者由于觉知诸造作为根本烦恼产生的痛苦而厌倦一切造作，生起厌离之知，称作观察厌倦知。
Sabbasaṅkhāresu nibbindantassa ukkaṇṭhantassa tasmā saṅkhāragatā muñcitukāmatā nissaritukāmatā hoti. Idaṃ muñcitukamyatāñāṇaṃ nāma. Puna tasmā saṅkhāragatā muñcituṃ pana te eva saṅkhāre paṭisaṅkhānupassanāñāṇena tilakkhaṇaṃ āropetvā tīraṇaṃ paṭisaṅkhānupassanāñāṇaṃ nāma.
对于一切构成法生起厌离者、忧恼者，因此就具备了从构成法中舍离的愿望和断舍的愿心。这种从舍的愿心称为舍欲知。又因为他们愿舍弃构成法，所以借由对构成法的反观观察，依正分别三法印加于构成法而观，称为三印观智。
So evaṃ tilakkhaṇaṃ āropetvā saṅkhāre pariggaṇhanto tesu anattalakkhaṇassa sudiṭṭhattā ‘‘attā’’ti vā ‘‘attaniya’’nti vā agaṇhanto saṅkhāresu bhayañca nandiñca pahāya saṅkhāresu udāsīno hoti majjhatto, ‘‘aha’’nti vā ‘‘mama’’nti vā na gaṇhāti, tīsu bhavesu upekkhako, idaṃ saṅkhārupekkhāñāṇaṃ nāma.
彼此加于构成法三法印，高举构成法而正见无我印者，便了知无我，即不认定“我”或“非我”，于构成法中舍弃畏惧与欢喜，而于构成法生起无挂碍的淡漠态度，从中间不认取“我”或“我的”，于三界无依无恃，这称为构成法无取平等观智。
Taṃ panesa ce santipadaṃ nibbānaṃ santato passati, sabbasaṅkhārapavattaṃ vissajjetvā nibbānaninnaṃ pakkhandaṃ hoti. No ce nibbānaṃ santato passati, punappunaṃ ‘‘anicca’’nti vā ‘‘dukkha’’nti vā ‘‘anattā’’ti vā tividhānupassanāvasena saṅkhārārammaṇameva hutvā pavattati. Evaṃ tiṭṭhamānañca etaṃ tividhavimokkhamukhabhāvaṃ āpajjitvā tiṭṭhati. Tisso hi anupassanā ‘‘tīṇi vimokkhamukhānī’’ti vuccanti. Evaṃ aniccato manasikaronto adhimokkhabahulo animittaṃ vimokkhaṃ paṭilabhati, dukkhato manasikaronto passaddhibahulo appaṇihitaṃ vimokkhaṃ paṭilabhati, anattato manasikaronto vedabahulo suññataṃ vimokkhaṃ paṭilabhati.
若复彼等真实见得寂灭界，即涅槃，了知一切构成法的起灭而舍弃，因见涅槃生舍弃心；若不真实见涅槃，则反复观照“无常”“苦”“无我”的三种观相，借此三种观照，构成法缘相续行而生起转现。如此停住不动，证得此三种解脱根门的开显。谓三观为“三解脱门”。由常无常观智，勤修正念，得无相解脱；由苦观智，心安静时，得无著解脱；由无我观智，观其空寂，得到空解脱。
Ettha ca animitto vimokkhoti animittākārena nibbānaṃ ārammaṇaṃ katvā pavatto ariyamaggo. So hi animittāya dhātuyā uppannattā animitto, kilesehi ca vimuttattā vimokkho. Eteneva nayena appaṇihitākārena nibbānaṃ ārammaṇaṃ katvā pavatto appaṇihito, suññatākārena nibbānaṃ ārammaṇaṃ katvā pavatto suññatoti veditabbo.
这里所谓无相解脱，因无相缘起乃由涅槃因缘成立，故圣道起于无相。涅槃因缘因无染而成立，是从无相、解脱、离染而起。由此理路，生起无著解脱的因缘，名为“无著”；由空寂解脱的因缘，名为“空”；便应如是理解。
Evaṃ adhigatasaṅkhārupekkhassa kulaputtassa vipassanā sikhāppattā hoti. Vuṭṭhānagāminivipassanāti etadeva. Assa taṃ saṅkhārupekkhāñāṇaṃ āsevantassa tikkhatarā saṅkhārupekkhā uppajjati. Tassa ‘‘idāni maggo uppajjissatī’’ti saṅkhāre ‘‘aniccā’’ti vā ‘‘dukkhā’’ti vā ‘‘anattā’’ti vā sammasitvā bhavaṅgaṃ otarati, bhavaṅgānantaraṃ saṅkhārupekkhāya kathitanayeneva aniccādiākārena manasikaritvā uppajjati manodvārāvajjanaṃ, tatheva manasikaroto paṭhamaṃ javanacittaṃ uppajjati. Yaṃ parikammanti vuccati, tadanantaraṃ tadeva dutiyajavanacittaṃ uppajjati. Yaṃ upacāranti vuccati, tadanantarampi tadeva uppajjati tatiyaṃ javanacittaṃ. Yaṃ anulomanti vuccati, idaṃ tesaṃ pāṭiekkaṃ nāma.
因如此而获得构成法无取平等之慧解，谓为俱达子之内观修习。这即称为下降行入境内的内观修行。修持无取平等观智者，所生起之构成法无取平等观聪慧愈加锋利。观智能充满时，思惟“此时道将生起”，于构成法上认识“无常”“苦”“无我”之相，生命流转逐渐减退，次第生起构成法无取平等观心，进而有意识由心门而起，紧接着心转第一生起，谓称“活发”；活发之后，紧接着生第二心转；生第二活发后，紧接着生第三心转，此类心转依次顺行，称为随顺。
Avisesena pana tividhampetaṃ ‘‘āsevana’’ntipi ‘‘parikamma’’ntipi ‘‘upacāra’’ntipi ‘‘anuloma’’ntipi vuccati. Idaṃ pana anulomañāṇaṃ saṅkhārārammaṇāya vuṭṭhānagāminiyā vipassanāya pariyosānaṃ hoti, nippariyāyena pana gotrabhuñāṇameva vipassanāya pariyosānanti vuccati. Tato paraṃ nibbānaṃ ārammaṇaṃ kurumānaṃ puthujjanagottaṃ atikkamamānaṃ ariyagottaṃ okkamamānaṃ nibbānārammaṇe paṭhamasamannāhārabhūtaṃ apunarāvaṭṭakaṃ gotrabhuñāṇaṃ uppajjati. Idaṃ pana ñāṇaṃ paṭipadāñāṇadassanavisuddhiñca ñāṇadassanavisuddhiñca na bhajati. Antarā abbohārikameva hoti. Vipassanāsote patitattā ‘‘paṭipadāñāṇadassanavisuddhī’’ti vā ‘‘vipassanā’’ti vā saṅkhaṃ gacchati. Nibbānaṃ ārammaṇaṃ katvā gotrabhuñāṇe niruddhe tena dinnasaññāya nibbānaṃ ārammaṇaṃ katvā diṭṭhisaṃyojanaṃ sīlabbataparāmāsasaṃyojanaṃ vicikicchāsaṃyojananti tīṇi saṃyojanāni viddhaṃsento sotāpattimaggo uppajjati, tadanantaraṃ tasseva vipākabhūtāni dve tīṇi vā phalacittāni uppajjanti anantaravipākattā lokuttarakusalānaṃ, phalapariyosāne panassa uppannabhavaṅgaṃ vicchinditvā paccavekkhaṇatthāya manodvārāvajjanaṃ uppajjati. So hi ‘‘iminā vatāhaṃ maggena āgato’’ti maggaṃ paccavekkhati. Tato ‘‘me ayaṃ ānisaṃso laddho’’ti phalaṃ paccavekkhati. Tato ‘‘ime nāma kilesā pahīnā’’ti pahīnakilese paccavekkhati. Tato ‘‘ime nāma kilesā avasiṭṭhā’’ti uparimaggattayavajjhakilese paccavekkhati. Avasāne ca ‘‘ayaṃ dhammo mayā paṭividdho’’ti amataṃ nibbānaṃ paccavekkhati. Iti sotāpannassa ariyasāvakassa pañca paccavekkhaṇāni honti. Tathā sakadāgāmianāgāmiphalāvasāne. Arahattaphalāvasāne avasiṭṭhakilesapaccavekkhaṇaṃ nāma natthi. Evaṃ sabbānipi ekūnavīsatipaccavekkhaṇāni honti.
但这三种活用称为“修习”、“工巧”、“助缘”、“随顺”。这随顺知见乃是下降行所属三印观内观的完成，而完成于从见本证入见解的圆满。有了此后，离初学者的种姓，步入圣者的法种，初次获得不复失的见本知，是为第一收获，不相反转。此见知犹如桥梁。内观流通中，称为“修习见解净”，或称为“内观修行”。达涅槃因缘而止时，若见本知受阻，则产生了五障：见惑、戒禁疑惑、怀疑惑，被破除三结令，成就须入流果道；随后依律所感三种善境心现出，生不久灭之作用力。于果期终了时，气断知生起心门内观，思惟“我因此道而至”，便观其缘果；继而思维“我已得此缘果”，观其成就；再思“此种烦恼已断”，观断除惑患；又思“此等烦恼尚存”，观退转未断烦恼；终见“此法由我违犯”，观灭度之法——无死涅槃。此为入流圣者的五种内观，亦如已来生与不还生之果期终结。阿拉汉果期终结则无烦恼退转内观。如此，共有二十一种内观。
Evaṃ paccavekkhitvā so yogāvacaro tasmiṃyeva āsane nisinno vuttanayena vipassitvā kāmarāgabyāpādānaṃ tanubhāvaṃ karonto dutiyamaggaṃ pāpuṇāti, tadanantaraṃ vuttanayeneva phalañca. Tato vuttanayena vipassitvā kāmarāgabyāpādānaṃ anavasesappahānaṃ karonto tatiyamaggaṃ pāpuṇāti, vuttanayena phalañca. Tato tasmiṃyevāsane vuttanayena vipassitvā rūparāgārūparāgamānuddhaccāvijjānaṃ anavasesappahānaṃ karonto catutthamaggaṃ pāpuṇāti, vuttanayena phalañca. Ettāvatā cesa hoti arahā mahākhīṇāsavo paccekabuddho. Iti imesu catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāma.
如此反复观照，彼修习禅定者端坐于彼处，凭借禅定分辨而明了，身触六尘烦恼中欲爱瞋恚的现象，遂得第二禅果，随即凭禅定所证亦得果报。然后，凭禅定分辨，断除对欲爱瞋恚身受之执着，得第三禅果及其果报。复次，于彼处凭禅定分辨身色欲爱及非色欲爱所生起的昧昧无明，断除彼执着，证第四禅果及其果报。至此，该阿拉汉，断除广大烦恼，孤觉者亦如是。如是四果，分别名为智慧之智慧见净。
Ettāvatā ‘‘sabbesu bhūtesu nidhāya daṇḍaṃ aviheṭhayaṃ aññatarampi tesa’’nti etena pātimokkhasaṃvarādisīlassa vuttattā sīlavisuddhi. ‘‘Na puttamiccheyya kuto sahāya’’nti etena paṭighānunayavivajjanavasena mettādīnaṃ vuttattā cittavisuddhi. ‘‘Eko care khaggavisāṇakappo’’ti iminā pana nāmarūpapariggahādīnaṃ vuttattā diṭṭhivisuddhi kaṅkhāvitaraṇavisuddhi maggāmaggañāṇadassanavisuddhi paṭipadāñāṇadassanavisuddhi ñāṇadassanavisuddhīti satta visuddhiyo vuttā honti. Ayamettha mukhamattanidassanaṃ, vitthāraṃ pana icchantena visuddhimaggaṃ (visuddhi. 2.662, 678, 692, 737, 806 ādayo) oloketvā gahetabbaṃ. Ettāvatā ceso paccekabuddho –
如是，『于一切众生中收起惩治、不伤害他人及任何众生』，此依戒律持守戒法而得戒净。『不害其子，从何有同伴？』凭不生嗔恨生起的离怨斥恶，由此得心净。『独行如利剑锋刃者』，此乃凭名色所有、身心等执、诸法来依止的见净、疑惑断净、道果及智慧见净、修道慧净、智慧慧净，此七种清净分别说。此仅为初步显现，详情皆当依意详观净道经文。如此，则此孤觉者——
‘‘Cātuddiso appaṭigho ca hoti, santussamāno itarītarena;
『四方不生怨恨，安于满足，意向各异，
Parissayānaṃ sahitā achambhī, eko care khaggavisāṇakappo’’ti. (su. ni. 42; cūḷani. khaggavisāṇasuttaniddesa 128) –
随其习气无忧，独行如利剑锋刃』。（出自《善见律》、《小律独行如利剑锋刃经序》128）。
Pasaṃsiyādibhāvaṃ āpajjitvā gandhamādanapabbataṃ upasobhayamāno vihāsinti evaṃ sabbattha.
彼因获称赞之德，常游菓美香岸山，洋溢愉快，广行善法。
Paṭhamagāthāniddesavaṇṇanā. · 第一偈义释注释。
§122
122. Dutiye saṃsaggajātassāti jātasaṃsaggassa. Tattha dassanasavanakāyasamullapanasambhogavasena pañcavidho saṃsaggo. Tattha aññamaññaṃ disvā cakkhuviññāṇavīthivasena uppannarāgo dassanasaṃsaggo nāma. Tattha sīhaḷadīpe kāḷadīghavāpīgāme piṇḍāya carantaṃ kalyāṇavihāravāsiṃ daharabhikkhuṃ disvā paṭibaddhacittā kenaci upāyena taṃ alabhitvā kālakatā kuṭumbiyadhītā tassā nivāsanacoḷakkhaṇḍaṃ disvā ‘‘evarūpāya vatthadhāriniyā nāma saddhiṃ saṃvāsaṃ nālattha’’nti hadayaṃ phāletvā kālakato so eva ca daharo nidassanaṃ.
一二二、所谓次第因缘，即因缘次第也。其内与闻见身共激生之五种结缘，谓彼此相见、以眼识相通所生之爱，名为见缘。昔斯里兰卡岛时，有一黑长者居于长河村，日行乞食，善于礼敬僧众，于某时以种种方便得之。时有一贪婪女，见其居处，见其盆器破损，即发心言：『此种布施器，岂配共居？』发起怨恨，便是对彼黑长者的显现。
Parehi pana kathiyamānaṃ rūpādisampattiṃ attanā vā hasitalapitagītasaddaṃ sutvā sotaviññāṇavīthivasena uppanno rāgo savanasaṃsaggo nāma. Tatrāpi girigāmavāsīkammāradhītāya pañcahi kumārīhi saddhiṃ padumassaraṃ gantvā nhāyitvā mālaṃ sīse āropetvā uccāsaddena gāyantiyā ākāsena gacchanto saddaṃ sutvā kāmarāgena jhānā parihāyitvā anayabyasanaṃ patto pañcaggaḷaleṇavāsī tissadaharo nidassanaṃ.
他人正讲述眼根等诸色的感受时，若有人自己耳闻欢笑歌唱之声，依正常听觉生成的贪欲名为闻所引发的爱著。即便是居住于山村之童子，携五少女同行，入莲花池沐浴，头上缠绕花环，唱歌以高亢之声，向空中游走，听闻此声，随欲爱生，舍禅定、舍他失念，陷于种种恶缘，无所退转，于居住五加耶鹿野苑的比库弟子提婆达罗显示标记。
Aññamaññaṃ aṅgaparāmasanena uppannarāgo kāyasaṃsaggo nāma. Dhammagāyanadaharabhikkhu cettha nidassanaṃ. Mahāvihāre kira daharabhikkhu dhammaṃ bhāsati, tattha mahājane āgate rājāpi agamāsi saddhiṃ antepurena. Tato rājadhītāya tassa rūpañca saddañca āgamma balavarāgo uppanno tassa ca daharassāpi. Taṃ disvā rājā sallakkhetvā sāṇipākārena parikkhipāpesi, te aññamaññaṃ parāmasitvā āliṅgisu. Puna sāṇipākāraṃ apanetvā passantā dvepi kālakateyeva addasaṃsūti.
彼此身体亲密爱欲生起，称为身体交会之爱。是处，名为唱法之年轻比库示现此义。据说大寺院中有年轻比库说法，有大众聚集，其中连国王也来访，同居城邑。随王公主共闻其色身与声，强烈爱欲由此生起，连年轻比库也然。国王见状，即以拐杖加以驱赶，两人彼此亲昵拥抱。再以杖示，悄然如观时钟般相视相对。
Aññamaññaṃ ālapanasamullapane uppannarāgo pana samullapanasaṃsaggo nāma. Bhikkhubhikkhunīhi saddhiṃ paribhogakaraṇe uppannarāgo sambhogasaṃsaggo nāma. Dvīsupi ca etesu maricavaṭṭivihāre bhikkhu ca bhikkhunī ca nidassanaṃ. Maricavaṭṭimahāvihāramahe kira duṭṭhagāmaṇi abhayamahārājā mahādānaṃ paṭiyādetvā ubhatosaṅghaṃ parivisati. Tattha uṇhayāguyā dinnāya saṅghanavakasāmaṇerī anādhārakassa sattavassikasaṅghanavakasāmaṇerassa dantavalayaṃ datvā samullāpaṃ akāsi, te ubhopi upasampajjitvā saṭṭhivassā hutvā paratīraṃ gatā aññamaññaṃ samullāpena pubbasaññaṃ paṭilabhitvā tāvadeva jātasinehā sikkhāpadāni vītikkamitvā pārājikā ahesunti.
彼此交谈欢喜中所生之爱，称为言语交会爱。比库及比库尼相互亲近同享者，是作亲密相会之爱。二者于玛利迦园大寺，年老懿德国王赐福，赐予二僧团财物及寺经，寺中一无所依的七十岁沙玛内拉得牙链，遂与诸比库尼相谐嬉戏。彼此得具足上座尼戒后，各历六十年，离世后互相憎恶，违背宿怨戒律，无有巴拉基戒。
Evaṃ pañcavidhe saṃsagge yena kenaci saṃsaggena jātasaṃsaggassa bhavanti snehā, purimarāgapaccayā balavarāgo uppajjati. Tato snehanvayaṃ dukkhamidaṃ pahotīti tameva snehaṃ anugacchantaṃ sandiṭṭhikasamparāyikasokaparidevādinānappakārakaṃ dukkhamidaṃ pahoti nibbattati bhavati jāyati. Apare pana ‘‘ārammaṇe cittavosaggo saṃsaggo’’ti bhaṇanti. Tato sneho snehadukkhanti.
由此五种交会之爱，或由任何交会之爱及世俗交会所生亲爱，依先爱基础发起强烈欲爱。且所生亲爱缘苦，是苦不善之情，因循此爱，亲近受苦受诸现报痛苦、悲伤之害，苦由此而生。然另有人说“于境所生之心爱欲”，此爱亦苦而称苦。
Evamatthappabhedaṃ imaṃ aḍḍhagāthaṃ vatvā so paccekabuddho āha – ‘‘svāhaṃ yamidaṃ snehanvayaṃ sokādidukkhaṃ pahoti, tassa dukkhassa mūlaṃ khananto paccekasambodhiṃ adhigato’’ti. Evaṃ vutte te amaccā āhaṃsu – ‘‘amhehi dāni, bhante, kiṃ kattabba’’nti? Tato so āha – ‘‘tumhe vā aññe vā yo imamhā dukkhā muccitukāmo, so sabbopi ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappoti. Ettha ca yaṃ taṃ ‘‘snehanvayaṃ dukkhamidaṃ pahotī’’ti vuttaṃ, tadeva sandhāya ‘‘ādīnavaṃ snehajaṃ pekkhamāno’’ti idaṃ vuttanti veditabbaṃ. Atha vā yathāvuttena saṃsaggena saṃsaggajātassa bhavanti snehā, snehanvayaṃ dukkhamidaṃ pahoti, evaṃ yathābhūtaṃ ādīnavaṃ snehajaṃ pekkhamāno ahaṃ adhigatoti evampi abhisambandhitvā catutthapādo pubbe vuttanayeneva udānavasena vuttoti veditabbo. Tato paraṃ sabbaṃ purimagāthāya vuttasadisamevāti (su. ni. aṭṭha. 1.36).
关于意义的区分，独觉者说此偈：‘此亲爱联系生起忧悲痛苦，苦之根本破除时我证得独觉圣智。’说已，众比库问曰：“今之当作何事？”答曰：“尔等与他等欲除此苦者，必观察此苦皆源于亲爱，乃若持利剑锐矢者。一切谓‘此亲爱联系生起苦’者，正应观察此根本苦，紧镜苦缘爱欲，尔于苦境真如照见便得圣智。”继而说尽以先偈一致，复述于经典中当知之理。
Niddese anuppādetīti rūpasmiṃ anubyañjanaṃ disvā allīyati. Anubandhatīti rūpasmiṃ snehavasena bandhati. Bhavantīti honti. Jāyantīti uppajjanti. Nibbattantīti vattanti. Pātubhavantīti pākaṭā honti. Sambhavanti sañjāyanti abhinibbattantīti tīṇi upasaggena vaḍḍhitāni. Ito paraṃ aṭṭhakavagge (mahāni. 1 ādayo) vuttanayeneva veditabbaṃ.
于释文中，『随行』者，见色之细相而执取也。『随缚』者，以爱染之力系缚于色也。『成为』者，存在也。『生起』者，产生也。『出生』者，运行也。『显现』者，变得显明也。『聚集』、『相生』、『增盛出生』——此三者乃以前缀增益而成。自此以后，应依《八偈品》（《大义释》第一等）所说之方式理解。
Dutiyagāthāniddesavaṇṇanā. · 第二偈义释注释。
§123
123. Tatiye mettāyanavasena mittā. Suhadabhāvena suhajjā. Keci hi ekantahitakāmatāya mittāva honti, na suhajjā. Keci gamanāgamanaṭṭhānanisajjāsamullāpādīsu hadayasukhajananena suhajjāva honti, na mittā. Keci tadubhayavasena suhajjā ceva mittā ca. Te duvidhā honti agāriyā ca anagāriyā ca. Tattha agāriyā tividhā honti upakārā samānasukhadukkhā anukampakāti. Anagāriyā visesena atthakkhāyino . Evaṃ te catūhi catūhi aṅgehi samannāgatā honti.
第三，关于慈心无厌的朋友。以和悦本性的和悦者。因为某些人完全出于对他人利益的意愿而成为朋友，但不具有和悦本性；又有人因往来往返、立足安坐、交谈笑语带来内心安乐而具有和悦本性，但不成朋友；还有人两者兼具，即同时具足和悦与朋友的性质。他们分为二类，有师长者也有非师长者。师长者又分三种：帮助的、与自己同乐苦的、以及慈悲的；非师长者特别是为利益所亏损者。如此，他们分别具备四种四种的要素。
Yathāha –
例如说——
‘‘Catūhi kho, gahapatiputta, ṭhānehi upakāro mitto suhado veditabbo. Pamattaṃ rakkhati, pamattassa sāpateyyaṃ rakkhati, bhītassa saraṇaṃ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṃ bhogaṃ anuppadeti (dī. ni. 3.261).
「家主子啊，应当知晓朋友的和悦可由四处体现。对于粗心者保护其安全，对于粗心者守护其财产，是恐惧者的依靠，在发生须作的事务中给予其双倍的享用。」（据《长部·尼奈迦经》第3卷261经）
Tathā –
同样地——
‘‘Catūhi kho, gahapatiputta, ṭhānehi samānasukhadukkho mitto suhado veditabbo. Guyhamassa ācikkhati, guyhamassa parigūhati, āpadāsu na vijahati, jīvitampissa atthāya pariccattaṃ hoti (dī. ni. 3.262).
「家主子啊，应当知晓朋友的共乐苦可由四处体现。秘密得以托付，秘密得以保护，灾难时不离弃，为对方的生命利益而谨慎照料。」（据《长部·尼奈迦经》第3卷262经）
Tathā –
同样地——
‘‘Catūhi kho, gahapatiputta, ṭhānehi anukampako mitto suhado veditabbo. Abhavenassa na nandati, bhavenassa nandati, avaṇṇaṃ bhaṇamānaṃ nivāreti, vaṇṇaṃ bhaṇamānaṃ pasaṃsati (dī. ni. 3.264).
「应知，居士之子，四种德行的朋友是可亲近、可善交的。他不喜恶行而喜善行，制止恶言而称赞善言。」
Tathā –
如是说——
‘‘Catūhi kho, gahapatiputta, ṭhānehi atthakkhāyī mitto suhado veditabbo. Pāpā nivāreti, kalyāṇe niveseti, assutaṃ sāveti, saggassa maggaṃ ācikkhatī’’ti (dī. ni. 3.263).
「应知，居士之子，四种利益他人的朋友是可亲近、可善交的。他能制止恶行，安住善行，不听坏恶之语，示现通往天道的路。」
Tesu idha agāriyā adhippetā, atthato pana sabbepi yujjanti. Te mitte suhajje. Anukampamānoti anudayamāno, tesaṃ sukhaṃ upasaṃharitukāmo dukkhaṃ apaharitukāmo.
这四种朋友在这里被称为『清净者』；他们皆因利益出发而和合。他们温和慈悲，愿聚集幸福，愿除灭痛苦。
Hāpetiatthanti diṭṭhadhammikasamparāyikaparamatthavasena tividhaṃ, tathā attatthaparatthaubhayatthavasenāpi tividhaṃ atthaṃ laddhavināsanena aladdhānuppādanenāti dvidhāpi hāpeti vināseti. Paṭibaddhacittoti ‘‘ahaṃ imaṃ vinā na jīvāmi, eso me gati, eso me parāyaṇa’’nti evaṃ attānaṃ nīce ṭhāne ṭhapentopi paṭibaddhacitto hoti. ‘‘Ime maṃ vinā na jīvanti, ahaṃ tesaṃ gati, ahaṃ tesaṃ parāyaṇa’’nti evaṃ attānaṃ ucce ṭhāne ṭhapentopi paṭibaddhacitto hoti. Idha pana evaṃ paṭibaddhacitto adhippeto.
所谓消除者，从见行及最终目的来说有三种；从自利益、他利益及两者利益来说也有三种。这消除既有使得成就或毁灭，或使未成就而生起的不同。所谓坚心者，即自己内心坚定断念谛：『无此人令我活，我往何处，归依何方』，虽置自身于低位亦具坚心。或思：『无此人们令我活，我往何处，归依何方』，虽置自身于高位亦具坚心。在此上下位均以坚心为主导。
Etaṃ bhayanti etaṃ atthahāpanabhayaṃ, attano samāpattihāniṃ sandhāya bhaṇati. Santhaveti tividho santhavo taṇhādiṭṭhimittasanthavavasena. Tattha aṭṭhasatappabhedāpi taṇhā taṇhāsanthavo, dvāsaṭṭhippabhedāpi diṭṭhi diṭṭhisanthavo, paṭibaddhacittatāya mittānukampanā mittasanthavo. So idha adhippeto . Tena hissa samāpatti parihīnā. Tenāha – ‘‘etaṃ bhayaṃ santhave pekkhamāno’’ti. Sesaṃ pubbasadisamevāti veditabbaṃ. Niddese vattabbaṃ natthi (su. ni. aṭṭha. 1.37; apa. aṭṭha. 1.1.93-94).
此为忧惧，即除恶恐惧，是自我所成之难事的忧惧。安稳则有三：以渴爱为境的安稳，以见为境的安稳，以坚心对朋友慈悲为境的安稳。渴爱有八十七种安稳，见有七十二种安稳，坚心有对朋友之慈悲安稳。此处以坚心为主导。因之其难事消除，故说：『此为安心所现之怖惧』。余如前述应知，无另释义。
Tatiyagāthāniddesavaṇṇanā. · 第三偈义释注释。
§124
124. Catutthe vaṃsoti veḷu. Visāloti vitthiṇṇo. Va-kāro avadhāraṇattho, evakāro vā ayaṃ. Sandhivasenettha e-kāro naṭṭho. Tassa parapadena sambandho, taṃ pacchā yojessāma. Yathāti paṭibhāge. Visattoti laggo jaṭito saṃsibbito. Puttesu dāresu cāti puttadhītubhariyāsu. Yā apekkhāti yā taṇhā yo sneho . Vaṃsakkaḷīrova asajjamānoti vaṃsakaḷīro viya alaggamāno. Kiṃ vuttaṃ hoti? Yathā vaṃso visālo visatto eva hoti, puttesu ca dāresu ca yā apekkhā, sāpi evaṃ tāni vatthūni saṃsibbitvā ṭhitattā visattā eva. Svāhaṃ tāya apekkhāya apekkhavā visālo vaṃso viya visattoti evaṃ apekkhāya ādīnavaṃ disvā taṃ apekkhaṃ maggañāṇena chindanto ayaṃ vaṃsakaḷīrova rūpādīsu vā diṭṭhādīsu vā lābhādīsu vā kāmabhavādīsu vā taṇhāmānadiṭṭhivasena asajjamāno paccekasambodhiṃ adhigatoti. Sesaṃ purimanayeneva veditabbaṃ. Imāyapi niddese atirekaṃ natthi (su. ni. aṭṭha. 1.38).
第124条：“第四”谓世系，“宽广”谓广阔。“Va”字表示用以定义，释为此为“一种方式”。此处以关系词连结，一种方式被去除，因此称为“一种方式”。此中“关系”以后续内容连接，依上下文理解。“Visatto”谓松散紊乱，类似茂密枝蔓错杂之象。此喻诸子女、妻妾诸多，谓彼之渴望即爱恋。就如众多分枝错杂缠绕，不可割断，如枝蔓般难断绝。何以故？若枝繁叶茂，枝蔓本即松散，诸子女妻妾之爱亦同。如是法中，此等念欲依止爱欲而起，见诸色相、见解所引发，因欲界烦恼而不能断绝。由此不生诸漏，乃能于独觉中证得。这余义当留待后续与前文联系共同理解。此释无多余内容（参见梵书Su. Ni. aṭṭha.1.38）。
Catutthagāthāniddesavaṇṇanā. · 第四偈义释注释。
§125
125. Pañcame migoti sabbesaṃ āraññikacatuppadānaṃ eva etaṃ adhivacanaṃ. Idha pana pasadamigo adhippeto. Araññamhīti gāmañca gāmūpacārañca ṭhapetvā avasesaṃ araññaṃ, idha pana uyyānaṃ adhippetaṃ, tasmā ‘‘uyyānamhī’’ti vuttaṃ hoti. Yathāti paṭibhāge. Abaddhoti rajjubandhanādīsu yena kenaci abaddho. Etena vissaṭṭhacariyaṃ dīpeti. Yenicchakaṃ gacchati gocarāyāti yena disābhāgena gantuṃ icchati, tena gocaratthaṃ gacchati. Tasmā tattha yattakaṃ icchati gantuṃ, tattakaṃ gacchati. Yaṃ icchati khādituṃ, taṃ khādatīti dīpeti. Viññū naroti paṇḍitapuriso. Seritanti sacchandavuttitaṃ aparāyattabhāvaṃ. Pekkhamānoti paññācakkhunā olokayamāno. Atha vā dhammaseritaṃ puggalaseritañca. Lokuttaradhammā hi kilesavasaṃ agamanato serino tehi samannāgatā puggalā ca, tesaṃ bhāvaniddeso seritaṃ pekkhamānoti. Kiṃ vuttaṃ hoti? Migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya. Kadā nu kho ahampi taṇhābandhanaṃ chinditvā evaṃ gaccheyyanti iti me tumhehi ito cito ca parivāretvā ṭhitehi baddhassa yenicchakaṃ gantuṃ alabhantassa tasmiṃ yenicchakagamanābhāve ādīnavaṃ yenicchakagamane ānisaṃsaṃ disvā anukkamena samathavipassanāpāripūriṃ agamiṃ. Tato paccekabodhiṃ adhigatomhi. Tasmā aññopi viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappoti (su. ni. aṭṭha. 1.39 ādayo).
第125条：“第五”者，谓猫之称，专指林中出产之猫，此名由此而得。此处“Pasadamigo”指猫王。所谓“林”含村落及其周围，此称为荒野；又所谓“园”，圆园种植之地。故曰“为园”者，是称此地。依上下文，“Abaddho”谓不受缚之意，如木梁绑缚等不拘束之状态。此乃表示清净秩序。所谓“欲行”，乃欲往所愿处，且此欲处被称为羊群之地。故“欲行”以欲去往某处为义。由此引申出“一切在欲所趣出入”；“探察”则谓用智慧之眼审视。又或指有德行之人具足此等习气，如织网一般互联相续。所谓“织网”，即自由流转，非强制约束。善观者谓之“有智之交织观察”。又有“圣人及贤者被此网缠绕”。由此指出世间法对烦恼之覆盖。何为此义？如猫自在荒野，随心所欲而不缚。将来我等必能断除欲锁，即能如猫般自由。因诸众生围绕，不能随愿去处，见此不自由即为烦恼根本。斩断烦恼后，便证得无漏圣果。故亦称智者如猫穿行网状空间（参见Su. Ni. aṭṭha.1.39解说初端）。
Pañcamagāthāniddesavaṇṇanā. · 第五偈释义之解释。
§126
126. Chaṭṭhe ayaṃ piṇḍattho – sahāyamajjhe ṭhitassa divāseyyasaṅkhāte vāse ca mahāupaṭṭhānasaṅkhāte ṭhāne ca uyyānagamanasaṅkhāte gamane ca janapadacārikasaṅkhātāya cārikāya ca ‘‘idaṃ me suṇa, idaṃ me dehī’’tiādinā nayena tathā tathā āmantanā hoti, tasmā ahaṃ tattha tattha nibbijjitvā yāyaṃ ariyajanasevitā anekānisaṃsā ekantasukhā, evaṃ santepi lobhābhibhūtehi sabbakāpurisehi anabhijjhitā apatthitā pabbajjā, taṃ anabhijjhitaṃ paresaṃ avasavattanena bhabbapuggalavaseneva ca seritaṃ pekkhamāno vipassanaṃ ārabhitvā anukkamena paccekasambodhiṃ adhigatoti. Sesaṃ vuttanayameva (su. ni. aṭṭha. 1.39-42).
第126条：此为食物之义，谓于衣食住行诸大关怀时间与场所，世尊在园、乡野中，供养众生，说“此乃我所闻，乃我身体所依”，以此说法广为邀请。故弟子于诸处生厌弃心，远离俗世烦恼，追求圣人教法，因具多种缘故诸行安乐。即便众生充满贪欲，见彼不贪，犹如不染污垢之甘露。由是起菩提修习，照见实相，逐渐证得独觉阿拉汉果。余义当视为后续补充说明（参见Su. Ni. aṭṭha.1.39-42）。
Chaṭṭhagāthāniddesavaṇṇanā. · 第六偈释义之解释。
§127
127. Sattame khiḍḍāti kīḷanā. Sā duvidhā hoti kāyikā ca vācasikā ca. Tattha kāyikā nāma hatthīhipi kīḷanti, assehipi rathehipi dhanūhipi tharūhipīti evamādi. Vācasikā nāma gītaṃ silokabhaṇanaṃ mukhabherikanti evamādi. Ratīti pañcakāmaguṇarati. Vipulanti yāva aṭṭhimiñjaṃ āhacca ṭhānena sakalattabhāvabyāpakaṃ. Sesaṃ pākaṭameva. Anusandhiyojanāpi cettha saṃsaggagāthāya vuttanayeneva veditabbā (su. ni. aṭṭha. 1.41).
第127条：“游戏”，谓身语之娱乐。分为身戏与语戏。身体戏谓象马骑射等；语戏谓歌唱律诗与口头嘲讽等。所谓“赌”，系五欲乐中之放纵。所述乃对俗世游戏娱乐之显明解析。因诸事皆有所缘起，依律注上下文，系游戏诸事相续而有。由此可得行止启示（参见Su. Ni. aṭṭha.1.41）。
Sattamagāthāniddesavaṇṇanā. · 第七偈释义之解释。
§128
128. Aṭṭhame cātuddisoti catūsu disāsu yathāsukhavihārī, ‘‘ekaṃ disaṃ pharitvā viharatī’’tiādinā (dī. ni. 1.556; 3.308; a. ni. 4.125; vibha. 643; cūḷani. khaggavisāṇasuttaniddesa 128) vā nayena brahmavihārabhāvanāpharitā catasso disā assa santītipi cātuddiso. Tāsu disāsu katthaci satte vā saṅkhāre vā bhayena na paṭihaññatīti appaṭigho. Santussamānoti dvādasavidhassa santosassa vasena santussako. Itarītarenāti uccāvacena paccayena. Parissayānaṃ sahitā achambhīti ettha parissayanti kāyacittāni, parihāpenti vā tesaṃ sampattiṃ, tāni vā paṭicca sayantīti parissayā, bāhirānaṃ sīhabyagghādīnaṃ abbhantarānañca kāmacchandādīnaṃ kāyacittupaddavānaṃ etaṃ adhivacanaṃ. Te parissaye adhivāsanakhantiyā ca vīriyādīhi ca dhammehi sahatīti parissayānaṃ sahitā. Thaddhabhāvakarabhayābhāvena achambhī. Kiṃ vuttaṃ hoti? Yathā te cattāro samaṇā, evaṃ itarītarena paccayena santussamāno ettha paṭipattipadaṭṭhāne santose ṭhito catūsu disāsu mettādibhāvanāya cātuddiso, sattasaṅkhāresu paṭihananakarabhayābhāvena appaṭigho ca hoti. So cātuddisattā vuttappakārānaṃ parissayānaṃ sahitā, appaṭighattā achambhī ca hotīti etaṃ paṭipattiguṇaṃ disvā yoniso paṭipajjitvā paccekasambodhiṃ adhigatomhīti.
第128条：“第四方”者，谓在四方各处恣意安住，谓“向一方转而安住”等义（引多处经文编号为证）。此谓心境似梵天所行，遍行四方。四方中某时或有七或多闻者及染污诸有，却心不还避无厌厌足之意。所谓“满足”，指十二种满足心态中之满足。如言“相互”、“较高”，谓缘境差别而有依存。所谓“忧恼”，谓因身体心念不善而忧惧，或弃绝成就。此谓对外界诸猛兽、欲念心等污染，即为忧惧。此忧惧伴随稳固忍耐以及精进等道德修养。于此即不恐怖忧惧。何以故？如四大比库，心不生拒斥，而于四方修慈等法，则成“四方无忧者”。诸苦有碍者中行止无拒斥，心得安稳。此即四方者，具备勇猛忍耐诸忧惧的特性。若理慧障碍，则修行者必成勇猛一如刃利之刀（参见Su. Ni. aṭṭha.1.42）。
Atha vā te samaṇā viya santussamāno itarītarena vuttanayeneva cātuddiso hotīti ñatvā evaṃ cātuddisabhāvaṃ patthayanto yoniso paṭipajjitvā adhigatomhi. Tasmā aññopi īdisaṃ ṭhānaṃ patthayamāno cātuddisatāya parissayānaṃ sahitā appaṭighatāya ca achambhī hutvā eko care khaggavisāṇakappoti (su. ni. aṭṭha. 1.42).
又或四方比库若心满足，依前义解释，必成四方无忧者。知此理，洞察四方属性，依智慧正行而证得。故其他方位修学者，亦必成四方，具忍耐忧惧，且无拒斥恐惧之人，唯有一者如锐利之刀能穿透障碍（参见Su. Ni. aṭṭha.1.42）。
Niddese mettāti atthato tāva mijjatīti mettā, sinehatīti attho. Mitte vā bhavā, mittassa vā esā pavattītipi mettā. Mettāsahagatenāti mettāya samannāgatena. Cetasāti cittena. Ekaṃ disanti ekissā disāya paṭhamapariggahitaṃ sattaṃ upādāya ekaṃ disaṃ pariyāpannasattapharaṇavasena vuttaṃ. Pharitvāti phusitvā ārammaṇaṃ katvā. Viharatīti brahmavihārādhiṭṭhitaṃ iriyāpathavihāraṃ pavatteti. Tathā dutiyanti yathā puratthimādīsu disāsu yaṃ kiñci ekaṃ disaṃ pharitvā viharati, tatheva tadanantaraṃ dutiyaṃ tatiyaṃ catutthañcāti attho.
所谓训义中“慈”，按照意义来说，至于“慈”是指慈爱。慈的意义为慈爱、怜惜。朋友或对象，如果有朋友，也有这分别，也可说是“慈”。“随伴慈”者，谓具足伴随慈的意思。“心”是用心神来说。有人说“一方”，指向某一方，先采集七个境界，用一方围绕，称为“围绕七境以护持之相”。“遍布”者谓触及、接触到了所缘境。“住行”即依据梵境之法而起的行住。又说“第二”是此一方向的遍布，之后跟着第二、第三、第四方意即如此义。
Iti uddhanti eteneva ca nayena uparimaṃ disanti vuttaṃ hoti. Adho tiriyanti adhodisampi tiriyaṃ disampi evameva. Tattha ca adhoti heṭṭhā. Tiriyanti anudisā. Evaṃ sabbadisāsu assamaṇḍale assamiva mettāsahagataṃ cittaṃ sāretipi paccāsāretipīti. Ettāvatā ekamekaṃ disaṃ pariggahetvā odhiso mettāpharaṇaṃ dassitaṃ. Sabbadhītiādi pana anodhiso dassanatthaṃ vuttaṃ. Tattha sabbadhīti sabbattha. Sabbattatāyāti sabbesu hīnamajjhimaukkaṭṭhamittasapattamajjhattānippabhedesu attatāya, ‘‘ayaṃ parasatto’’ti vibhāgaṃ akatvā attasamatāyāti vuttaṃ hoti.
如此上升，以这种方法，便称为上方方位。下面为逆向，即下方方位。逆向为反方向。如此在诸方中，内外相应地，心随伴慈像形成。仅采一方，逆向地呈现慈之相貌。所谓广泛，是指无所不至。此所说的“随伴慈心”是与心一体。成文以表述此意。所谓“遍及”，即无处不在。遍及含义，乃于种种高下中，无分彼此、内外、深浅、遄疾、大小，均等皆齐，不作区别，称为“这是彼他之同体”，乃是不偏不同，而具平等。
Atha vā sabbattatāyāti sabbena cittabhāvena, īsakampi bahi avikkhipamānoti vuttaṃ hoti. Sabbāvantanti sabbasattavantaṃ, sabbasattayuttanti attho. Lokanti sattalokaṃ. Vipulenāti evamādipariyāyadassanato panettha puna ‘‘mettāsahagatenā’’ti vuttaṃ. Yasmā vā ettha odhiso pharaṇe viya puna tathā-saddo iti-saddo vā na vutto, tasmā puna ‘‘mettāsahagatena cetasā’’ti vuttaṃ. Nigamanavasena vā etaṃ vuttaṃ. Vipulenāti ettha ca pharaṇavasena vipulatā daṭṭhabbā. Bhūmivasena pana taṃ mahaggataṃ. Paguṇavasena appamāṇasattārammaṇavasena ca appamāṇaṃ. Byāpādapaccatthikappahānena averaṃ. Domanassappahānena abyāpajjaṃ. Niddukkhanti vuttaṃ hoti (visuddhi. 1.254). Karuṇā heṭṭhā vuttatthāyeva. Modanti tāya taṃsamaṅgino, sayaṃ vā modati, modanamattameva vā sāti muditā. ‘‘Averā hontū’’tiādibyāpādappahānena majjhattabhāvūpagamanena ca upekkhatīti upekkhā.
又说“无处不在”是指无处不具之心性，即使外道亦不偏斜。所谓“有一切者”，即具足一切有情；“与一切有情俱存者”，即是说。所谓“世间”，即众生世间。所谓“广大”者，意指如前所说之全面遍及观相，故此处重叠称为“随伴慈之心”。因这里逆向遍布乃心之体现，自体不再重复，故又说“随伴之心”。此为结论。所谓广泛，即其广博之相。以地为喻，是形广大。以不足为喻，则为无量之有缘境。以远离害恼为喻，则是离恼害。远离愁苦，则表无忧。当说“远离愤怒”，则谓中道入，是无偏。
Lakkhaṇādito panettha hitākārappavattilakkhaṇā mettā, hitūpasaṃhārarasā , āghātavinayapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Byāpādūpasamo etissā sampatti, sinehasambhavo vipatti. Dukkhāpanayanākārappavattilakkhaṇā karuṇā, paradukkhāsahanarasā, avihiṃsāpaccupaṭṭhānā, dukkhābhibhūtānaṃ anāthabhāvadassanapadaṭṭhānā. Vihiṃsūpasamo tassā sampatti, sokasambhavo vipatti. Pamodalakkhaṇā muditā, anissāyanarasā, arativighātapaccupaṭṭhānā, sattānaṃ sampattidassanapadaṭṭhānā. Arativūpasamo tassā sampatti, pahānasambhavo vipatti. Sattesu majjhattākārappavattilakkhaṇā upekkhā, sattesu samabhāvadassanarasā, paṭighānunayavūpasamapaccupaṭṭhānā , ‘‘kammassakā sattā, te kassa ruciyā sukhitā vā bhavissanti, dukkhato vā muccissanti, pattasampattito vā na parihāyissantī’’ti evaṃ pavattakammassakatādassanapadaṭṭhānā. Paṭighānunayavūpasamo tassā sampatti, gehassitāya aññāṇupekkhāya sambhavo vipatti.
由此见到慈之标志及其功能，谓以利益众生甘露遍撒之义，摄护众生之状。由远离恼害不喜之功德而成，慈生故广布。以苦缘之形态而生者，为悲，谓与苦相应甘露味，摄护受苦者，令生无害之境。由此使痛苦众生获得安宁，悲生故而起。欣喜之标志与功能，谓在无依赖甘露味中，除去不满之境，为诸有情显现福德心得。由除非爱而生之无不平静，谓为舍，此生中道。由此见众生平等不讨厌之境界，舍生故而起。众生中道之标志及功能为舍，遍示施受福报无分别，无论善恶苦乐皆常随之不可离脱，如此示现施受福报无分别。由除怨恨而安宁者，为舍；由于居家且无生死之中立观察而成者，舍亦由此而生。
Tattha santuṭṭho hotīti paccayasantosavasena santuṭṭho hoti. Itarītarena cīvarenāti na thūlasukhumalūkhapaṇītathirajiṇṇānaṃ yena kenaci cīvarena, atha kho yathāladdhānaṃ itarītarena yena kenaci santuṭṭho hotīti attho. Cīvarasmiñhi tayo santosā – yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti. Piṇḍapātādīsupi eseva nayo. Iti ime tayo santose sandhāya ‘‘santuṭṭho hoti itarītarena cīvarena. Yathāladdhādīsu yena kenaci cīvarena santuṭṭho hotī’’ti vuttaṃ.
此中“满足”者，因缘满足而成。所谓他种缁衣，谓非粗大、柔软、污秽、破裂之缁衣，乃指以所取持之缁衣他别满足。缁衣有三种满足：一者所获满足，二者力量满足，三者满足于恭敬。也适用于布施食等。如此三种满足，遂般称“满足于他种缁衣”。
Ettha ca cīvaraṃ jānitabbaṃ, cīvarakhettaṃ jānitabbaṃ, paṃsukūlaṃ jānitabbaṃ, cīvarasantoso jānitabbo, cīvarapaṭisaṃyuttāni dhutaṅgāni jānitabbāni. Tattha cīvaraṃ jānitabbanti khomādīni cha cīvarāni dukūlādīni cha anulomacīvarānipi jānitabbāni. Imāni dvādasa kappiyacīvarāni. Kusacīraṃ vākacīraṃ phalakacīraṃ kesakambalaṃ vāḷakambalaṃ potthako cammaṃ ulūkapakkhaṃ rukkhadussaṃ latādussaṃ erakadussaṃ kadalidussaṃ veḷudussanti evamādīni pana akappiyacīvarāni.
此处须知缁衣要义，有缁衣地，污垢缁衣亦须知，缁衣满足须知，缁衣净除之支缁衣须悉知。所说缁衣者，如袈裟等六种缁衣，及迦楼罗等诸污垢缁衣亦应知。此十二种缁衣俱为应护持之缁衣。不应著之缁衣有坏水布、枷水布、叶布、发绺布、毛毡、皮革、象皮、树皮、藤蔓皮、淫秽皮、竹皮等，皆为不可著之布。
Cīvarakhettanti ‘‘saṅghato vā gaṇato vā ñātito vā mittato vā attano vā dhanena paṃsukūlaṃ vā’’ti evaṃ uppajjanato cha khettāni, aṭṭhannañca mātikānaṃ vasena aṭṭha khettāni jānitabbāni.
袈裟田地者，即桑迦或众会，亲属或友伴，自己或财富所得的尘堆也。由此原则起，共分六田地，八分母表所依，故知田地共八。
Paṃsukūlanti sosānikaṃ pāpaṇikaṃ rathiyaṃ saṅkārakūṭaṃ sotthiyaṃ sinānaṃ titthaṃ gatapaccāgataṃ aggiḍaḍḍhaṃ gokhāyitaṃ upacikākhāyitaṃ undūrakhāyitaṃ antacchinnaṃ dasacchinnaṃ dhajāhaṭaṃ thūpaṃ samaṇacīvaraṃ sāmuddiyaṃ ābhisekiyaṃ panthikaṃ vātāhaṭaṃ iddhimayaṃ devadattiyanti tevīsati paṃsukūlāni veditabbāni. Ettha ca sotthiyanti gabbhamalaharaṇaṃ. Gatapaccāgatanti matakasarīraṃ pārupitvā susānaṃ netvā ānītacīvaraṃ. Dhajāhaṭanti dhajaṃ ussāpetvā tato ānītaṃ. Thūpanti vammike pūjitacīvaraṃ. Sāmuddiyanti samuddavīcīhi thalaṃ pāpitaṃ. Panthikanti panthaṃ gacchantehi corabhayena pāsāṇehi koṭṭetvā pārutacīvaraṃ. Iddhimayanti ehibhikkhucīvaraṃ. Sesaṃ pākaṭameva.
尘堆者，乃污秽、恶浊、泥浆、车辙、堆积、污垢、清洗和施浴处、渡口、去往地点、燃烧灶、牛舍、附属厩舍、粪坑、掩埋坑、十坑、旌旗旌盖、塔庙、比库袈裟、海边浴场、涂油行数、路道、风吹地、神迹之地等三十三种尘堆。其中清洗者为胎儿去污之地，去往指胎体出服，再净衣巾，旌旗为悬挂旌旗，塔为供奉蜂巢、尊敬袈裟，海边为海边渡口，路道者为行路盗贼惧怕筑石围障与保护袈裟，涂油为涂以专用比库袈裟，余类皆显而易见。
Cīvarasantosoti vīsati cīvarasantosā – cīvare vitakkasantoso gamanasantoso pariyesanasantoso paṭilābhasantoso mattapaṭiggahaṇasantoso loluppavivajjanasantoso yathālābhasantoso yathābalasantoso yathāsāruppasantoso udakasantoso dhovanasantoso karaṇasantoso parimāṇasantoso suttasantoso sibbanasantoso rajanasantoso kappasantoso paribhogasantoso sannidhiparivajjanasantoso vissajjanasantosoti. Tattha sādakabhikkhuno temāsaṃ nibaddhavāsaṃ vasitvā ekamāsamattaṃ vitakkituṃ vaṭṭati. So hi pavāretvā cīvaramāse cīvaraṃ karoti. Paṃsukūliko addhamāseneva karoti. Idaṃ māsaddhamāsamattaṃ vitakkanaṃ vitakkasantoso. Cīvaratthāya gacchantassa pana ‘‘kattha labhissāmī’’ti acintetvā kammaṭṭhānasīseneva gamanaṃ gamanasantoso nāma. Pariyesantassa pana yena vā tena vā saddhiṃ apariyesitvā lajjiṃ pesalabhikkhuṃ gahetvā pariyesanaṃ pariyesanasantoso nāma. Evaṃ pariyesantassa āhariyamānaṃ cīvaraṃ dūratova disvā ‘‘etaṃ manāpaṃ bhavissati, etaṃ amanāpa’’nti evaṃ avitakketvā thūlasukhumādīsu yathāladdheneva santussanaṃ paṭilābhasantoso nāma. Evaṃ laddhaṃ gaṇhantassāpi ‘‘ettakaṃ dupaṭṭassa bhavissati, ettakaṃ ekapaṭṭassā’’ti attano pahonakamatteneva santussanaṃ mattapaṭiggahaṇasantoso nāma. Cīvaraṃ pariyesantassa pana ‘‘asukassa gharadvāre manāpaṃ labhissāmī’’ti acintetvā dvārapaṭipāṭiyā caraṇaṃ loluppavivajjanasantoso nāma.
袈裟满足者为二十种，二十种满足指：心思满足袈裟、行路满足、遍访满足、满足所得、满足取用、满足嗜欲放弃、有所得满足、实力满足、色相满足、水满足、洗濯满足、施工满足、尺寸满足、缝补满足、染色满足、补充满足、守护满足、舍弃满足等。就具德比库入夏住一年内，唯以心念思惟袈裟为例。比库每日起床后清洁袈裟，半月时清洗尘堆袈裟，心思满足此运动为「月中心思满足」。对于携袈裟出行者，常念「此何处可得袈裟」。以类似修行法曰「行路满足」。对遍访各种处所不见适袈裟，拘泥害怕被他吓退时为「遍访满足」。见获得袈裟舍利，心中无愧喜悦，满心欢喜满足为「所得满足」。又对所获袈裟心生喜悦分别之为「实力满足」。对袈裟色相善好喜悦审视为「色相满足」。取水洗袈裟为「水满足」。洗袈裟时擢除污渍为「洗涤满足」。缝补补缀为「施工满足」。量取尺寸为「尺寸满足」。缝补拼合为「缝补满足」。染色为「染色满足」。抱持袈裟于侧为「守护满足」。欲舍弃袈裟而未舍为「舍弃满足」。
Lūkhapaṇītesu yena kenaci yāpetuṃ sakkontassa yathāladdheneva yāpanaṃ yathālābhasantoso nāma. Attano thāmaṃ jānitvā yena yāpetuṃ sakkoti, tena yāpanaṃ yathābalasantoso nāma. Manāpaṃ aññassa datvā attanā yena kenaci yāpanaṃ yathāsāruppasantoso nāma. ‘‘Kattha udakaṃ manāpaṃ, kattha amanāpa’’nti avicāretvā yena kenaci dhovanupagena udakena dhovanaṃ udakasantoso nāma. Tathā paṇḍumattikagerukapūtipaṇṇarasakiliṭṭhāni pana udakāni vajjetuṃ vaṭṭati. Dhovantassa pana muggarādīhi apaharitvā hatthehi madditvā dhovanaṃ dhovanasantoso nāma. Tathā asujjhantaṃ paṇṇāni pakkhipitvā tāpitaudakenāpi dhovituṃ vaṭṭati. Evaṃ dhovitvā karontassa ‘‘idaṃ thūlaṃ, idaṃ sukhuma’’nti akopetvā pahonakanīhāreneva karaṇaṃ karaṇasantoso nāma. Timaṇḍalapaṭicchādanamattasseva karaṇaṃ parimāṇasantoso nāma. Cīvarakaraṇatthāya pana ‘‘manāpaṃ suttaṃ pariyesissāmī’’ti avicāretvā rathikādīsu vā devaṭṭhāne vā āharitvā pādamūle vā ṭhapitaṃ yaṃ kiñcideva suttaṃ gahetvā karaṇaṃ suttasantoso nāma.
对污渍取净者如某人洗涤袈裟，依状况变换清洁法为「心思满足」。知晓袈裟所处位置而善于清洗为「实力满足」。将袈裟无偿赠与他人，而自己有能力清洗为「色相满足」。问水脉何地可得清水，为「水满足」。又袈裟上沾有泥、水、粪便等污物，需以水清洗洗净，承遗粪脏物时为「洗涤满足」。用捶杵击打清洗为「施工满足」。对污秽袈裟用火水清洗也属此类。洗后细察大与小，清净了，心不生嗔恨怨愤，为「器具满足」，如包围三圈衣襟。为取袈裟目的，观察适用范围，思谓『此处可得合意之袈裟』，将袈裟等带走，称作「丝纺满足」。对遍访他处，思索『可否得袈裟』，作路径巡视，为「行路满足」。
Kusibandhanakāle pana aṅgulimatte sattavāre na vijjhitabbaṃ. Evaṃ karontassa hi yo bhikkhu sahāyo na hoti, tassa vattabhedopi natthi. Tivaṅgulamatte pana sattavāre vijjhitabbaṃ. Evaṃ karontassa maggapaṭipannenāpi sahāyena bhavitabbaṃ. Yo na hoti, tassa vattabhedo. Ayaṃ sibbanasantoso nāma. Rajantena pana kāḷakacchakādīni pariyesantena na rajitabbaṃ, somavakkalādīsu yaṃ labhati, tena rajitabbaṃ. Alabhantena pana manussehi araññe vākaṃ gahetvā chaḍḍitarajanaṃ vā bhikkhūhi pacitvā chaḍḍitakasaṭaṃ vā gahetvā rajitabbaṃ. Ayaṃ rajanasantoso nāma. Nīlakaddamakāḷasāmesu yaṃ kiñci gahetvā hatthipiṭṭhe nisinnassa paññāyamānakappakaraṇaṃ kappasantoso nāma.
糟粕纽缚时，指以七指宽不应测量。若作此，同行比库非伴侣，无外法可作。以三指量测七指时则准，同行比库可成为良伴，反之则否。此为缝补满足。以染色之物缠绕染布等不应染色者，应染者乃染之。若得袈裟被人带至林野处，取弃污秽物等，以干净袈裟代换，称作染色满足。以取用弄玩袈裟上器具称为「使用满足」。
Hirikopīnapaṭicchādanamattavasena paribhuñjanaṃ paribhogasantoso nāma. Dussaṃ pana labhitvā suttaṃ vā sūciṃ vā kārakaṃ vā alabhantena ṭhapetuṃ vaṭṭati, labhantena na vaṭṭati. Katampi ce antevāsikādīnaṃ dātukāmo hoti, te ca asannihitā, yāva āgamanā ṭhapetuṃ vaṭṭati, āgatamattesu tesu dātabbaṃ. Dātuṃ asakkontena adhiṭṭhātabbaṃ. Aññasmiṃ cīvare sati paccattharaṇampi adhiṭṭhātuṃ vaṭṭati. Anadhiṭṭhitameva hi sannidhi hoti. Adhiṭṭhitaṃ na hotīti mahāsīvatthero āha. Ayaṃ sannidhiparivajjanasantoso nāma. Vissajjentena pana mukhaṃ oloketvā na dātabbaṃ, sāraṇīyadhamme ṭhatvāva vissajjetabbanti ayaṃ vissajjanasantoso nāma.
舍弃满足为免公然持有不当袈裟。持有不好东西，如针、箭等器具不应装入袈裟中。若欲赠人则待其至，至时乃予，不能时须忍受。袈裟中若有其他物品，不应遮盖袈裟用途。如未遮盖则尚属袈裟完整。见人不应亲脸赠物，宜规避与脱离，如此为舍弃满足。
Cīvarapaṭisaṃyuttāni dhutaṅgāni nāma paṃsukūlikaṅgañceva tecīvarikaṅgañca. Iti cīvarasantosamahāariyavaṃsaṃ pūrayamāno paccekasambuddho imāni dve dhutaṅgāni gopeti, imāni gopento cīvarasantosamahāariyavaṃsavasena santuṭṭho hoti.
所谓被衣结缠的衣服，是指经过擦洗手法清洁的衣料，就像尘垢衣料一样。如此，被衣结合着安顿修行之长者传承故事时，独觉者收摄这两种被衣，守护这些衣物，因而随著被衣结合而心生满足。
Vaṇṇavādīti eko santuṭṭho hoti, santosassa vaṇṇaṃ na katheti. Eko na santuṭṭho hoti, santosassa vaṇṇaṃ katheti . Eko neva santuṭṭho hoti, na santosassa vaṇṇaṃ katheti. Eko santuṭṭho ca hoti, santosassa ca vaṇṇaṃ katheti. Tathārūpo so paccekasambuddho taṃ dassetuṃ ‘‘itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’’ti vuttaṃ.
关于颜色说法，有一种是心满满足足者，不论满足者颜色如何皆不言说；有一种是心未满足者，却言说满足者颜色；有一种既不满足也不言说满足者的颜色；还有一种既满足也言说满足者颜色。像这样的独觉者，依照不同被衣满意心所成色的种类，称之为“以不同被衣满足心为依据的颜色说论”。
Anesananti dūteyyapahiṇagamanānuyogappabhedaṃ nānappakāraṃ anesanaṃ. Appatirūpanti ayuttaṃ. Aladdhā cāti alabhitvā. Yathā ekacco ‘‘kathaṃ nu kho cīvaraṃ labhissāmī’’ti puññavantehi bhikkhūhi saddhiṃ ekato hutvā kohaññaṃ karonto uttasati paritassati, paccekasambuddho evaṃ aladdhā ca cīvaraṃ na paritassati. Laddhācāti dhammena samena labhitvā. Adhigatoti vigatalobhagiddho. Amucchitoti adhimattataṇhāya mucchanaṃ anāpanno. Anajjhāpannoti taṇhāya anotthaṭo apariyonaddho. Ādīnavadassāvīti anesanāpattiyañca gadhitaparibhoge ca ādīnavaṃ passamāno. Nissaraṇapaññoti ‘‘yāvadeva sītassa paṭighātāyā’’ti (ma. ni. 1.23; a. ni. 6.58) vuttaṃ nissaraṇameva pajānanto.
“烦恼去除”指的是遣使、送还的过程差异，这是一种多样化的烦恼去除方法。“Appatirūpa”指断除未充足。“Aladdhā”指未得到。“Yathā”例如有些比库与有福德者在一起时相互议论“今后如何获得被衣”，独觉者却不会烦恼执着于此。此为“已得”即依法而得。所谓“已得”者，指心无贪著、已摆脱贪婪之意。“不遮蔽”指无过度渴爱而导致烦恼遮蔽。“不悔恨”意谓渴爱无害，无过度增长或下降。所谓具苦难见解，指观察烦恼去除之功德及束缚时，见此如苦难之。所谓解脱智慧，即深知“至凉爽抵抗为止”，这是说能够透彻了解解脱的知识。
Itarītaracīvarasantuṭṭhiyāti yena kenaci cīvarena santuṭṭhiyā. Nevattānukkaṃsetīti yathā panidhekacco ‘‘ahaṃ paṃsukūliko, mayā upasampadamāḷeyeva paṃsukūlikaṅgaṃ gahitaṃ, ko mayā sadiso atthī’’ti attukkaṃsanaṃ karoti. Evaṃ so attukkaṃsanaṃ na karoti. Na paraṃ vambhetīti ‘‘ime panaññe bhikkhū na paṃsukūlikāti vā paṃsukūlikamattampi etesaṃ natthī’’ti vā evaṃ paraṃ na vambheti. Yo hi tattha dakkhoti yo tasmiṃ cīvarasantose vaṇṇavādī. Tāsu vā dakkho cheko byatto. Analasoti sātaccakiriyāya ālasiyavirahito. Sampajāno patissatoti sampajānapaññāya ceva satiyā ca yutto. Ariyavaṃse ṭhitoti ariyavaṃse patiṭṭhito.
所谓不同被衣满足，指以某一特定衣服生起满足心。“不自欺”指如某人自言“我是尘堆衣者，在具足戒律中依止尘堆衣缘，是否有相似者”自我斥责脑波却不令其成真。如此者不自欺。“不欺他人”指说“这等比库中无尘垢衣者，甚至于尘垢衣的量也未有”如是不欺他。若能于被衣满足中见得胜，便是满足颜色说论者。其中特别能者是近勤勉、无懒惰者。具明了觉知及念，义谓凭慧解及念而与满足相应。立于尊贵的长者传承中而安住。
Itarītarena piṇḍapātenāti yena kenaci piṇḍapātena. Etthapi piṇḍapāto jānitabbo, piṇḍapātakhettaṃ jānitabbaṃ, piṇḍapātasantoso jānitabbo, piṇḍapātapaṭisaṃyuttaṃ dhutaṅgaṃ jānitabbaṃ. Tattha piṇḍapātoti odano kummāso sattu maccho maṃsaṃ khīraṃ dadhi sappi navanītaṃ telaṃ madhu phāṇitaṃ yāgu khādanīyaṃ sāyanīyaṃ lehanīyanti soḷasa piṇḍapātā.
所谓不同供养满足，是指以某种不同布施物生起满足。此中应知布施，布施场所，应知道布施满足心，亦应知道依布施而生的被衣结缠物。布施包括粥、饭、肉、乳、酪、黄油、油、蜜糖、盐、烹煮的食物、晚供食及可嚼食物，共有十六种布施物。
Piṇḍapātakhettanti saṅghabhattaṃ uddesabhattaṃ nimantanaṃ salākabhattaṃ pakkhikaṃ uposathikaṃ pāṭipadikaṃ āgantukabhattaṃ gamikabhattaṃ gilānabhattaṃ gilānupaṭṭhākabhattaṃ dhurabhattaṃ kuṭibhattaṃ vārabhattaṃ vihārabhattanti pannarasa piṇḍapātakhettāni.
所谓布施场所，是指供养僧团、招引食物、索取食物、临时节日用供养、修道用饮食、外来供养、外出供养、病中供养、照护病中者的供养、器具用食、室舍用食、旁邻用食、僧舍用食等共十五种布施场所。
Piṇḍapātasantosoti piṇḍapāte vitakkasantoso gamanasantoso pariyesanasantoso paṭilābhasantoso paṭiggahaṇasantoso mattapaṭiggahaṇasantoso loluppavivajjanasantoso yathālābhasantoso yathābalasantoso yathāsāruppasantoso upakārasantoso parimāṇasantoso paribhogasantoso sannidhiparivajjanasantoso vissajjanasantosoti pannarasa santosā. Tattha sādako bhikkhu mukhaṃ dhovitvā vitakketi. Piṇḍapātikena pana gaṇena saddhiṃ caratā sāyaṃ therupaṭṭhānakāle ‘‘sve kattha piṇḍāya carissāmā’’ti ‘‘asukagāme, bhante’’ti ettakaṃ cintetvā tato paṭṭhāya na vitakketabbaṃ. Ekacārikena vitakkamāḷake ṭhatvā vitakketabbaṃ. Tato paṭṭhāya vitakkento pana ariyavaṃsā cuto hoti paribāhiro. Ayaṃ vitakkasantoso nāma. Piṇḍāya pavisantena pana ‘‘kuhiṃ labhissāmī’’ti acintetvā kammaṭṭhānasīsena gantabbaṃ. Ayaṃ gamanasantoso nāma. Pariyesantena yaṃ vā taṃ vā aggahetvā lajjiṃ pesalameva gahetvā pariyesitabbaṃ. Ayaṃ pariyesanasantoso nāma. Dūratova āhariyamānaṃ disvā ‘‘etaṃ manāpaṃ, etaṃ amanāpa’’nti cittaṃ na uppādetabbaṃ. Ayaṃ paṭilābhasantoso nāma. ‘‘Idaṃ manāpaṃ gaṇhissāmi, idaṃ amanāpaṃ na gaṇhissāmī’’ti acintetvā yaṃ kiñci yāpanamattaṃ gahetabbameva. Ayaṃ paṭiggahaṇasantoso nāma.
布施食满足者，谓于布施饮食持有念念满足、行止满足、寻求满足、得受满足、接受满足、适量接受满足、远离贪欲满足、尽量获得满足、力量相应满足、造作相应满足、帮助满足、数量满足、享用满足、聚集满足及舍离满足，统称为十五种满足。在此，修行比库以洗面礼佛为念念。布施行者众生一同游行时，于长老安住时分，“我们明日往何处乞食？”询问道，“唉，在阿苏卡村，尊者。”考虑至此便停止念想。若独自行者则以念想串临舍起念。于是止息念想，尊圣教法传承结束，念想向外散去。此即所谓念念满足。若入于布施地而不念，“我将从何处获得？”则应前往适当修行处，此即行止满足。若搜寻所欲，取舍羞惭，执持搜寻，此为寻求满足。远处所见施物念不生，应不生心，此即得受满足。不念：“此为我所乐受，我不取乐受”，仅持度量之施受，即称接受满足。
Ettha pana deyyadhammo bahu, dāyako appaṃ dātukāmo, appaṃ gahetabbaṃ. Deyyadhammo bahu, dāyakopi bahudātukāmo, pamāṇeneva gahetabbaṃ. Deyyadhammopi na bahu, dāyakopi appaṃ dātukāmo, appaṃ gahetabbaṃ. Deyyadhammo na bahu, dāyako pana bahudātukāmo, pamāṇena gahetabbaṃ. Paṭiggahaṇasmiñhi mattaṃ ajānanto manussānaṃ pasādaṃ makkheti, saddhādeyyaṃ vinipāteti, sāsanaṃ na karoti. Vijātamātuyāpissa cittaṃ gahetuṃ na sakkoti. Iti mattaṃ jānitvāva paṭiggahetabbanti ayaṃ mattapaṭiggahaṇasantoso nāma. Aḍḍhakulāniyeva agantvā dvārapaṭipāṭiyā gantabbaṃ. Ayaṃ loluppavivajjanasantoso nāma. Yathālābhasantosādayo cīvare vuttanayā eva.
此中供养之法甚多，施者多而愿施者少，应少取。供养法多者，施者亦多施者多，应度量取。供养法少，施者少，应少取。供养法少，施者多，应以度量取。不度量接受者无知，令众人失安心，信仰之物受败坏，教法不成就。异族父母之心难以受持。明知度量仅该受持，此即所谓适量接受满足。若访亲族，应循门路进入，此即远离贪欲满足。满足之类于袈裟布所说。
Piṇḍapātaṃ paribhuñjitvā ‘‘samaṇadhammaṃ anupālessāmī’’ti evaṃ upakāraṃ ñatvā paribhuñjanaṃ upakārasantoso nāma. Pattaṃ pūretvā ānītaṃ na paṭiggahetabbaṃ. Anupasampanne sati tena gāhāpetabbaṃ, asati āharāpetvā paṭiggahaṇaparimāṇamattaṃ gahetabbaṃ. Ayaṃ parimāṇasantoso nāma. Jighacchāya paṭivinodanaṃ ‘‘na idamettha nissaraṇa’’nti evaṃ paribhuñjanaṃ paribhogasantoso nāma. Nidahitvā na paribhuñjitabbaṃ. Ayaṃ sannidhiparivajjanasantoso nāma. Mukhaṃ anoloketvā sāraṇīyadhamme ṭhitena vissajjetabbaṃ. Ayaṃ vissajjanasantoso nāma.
持用布施食“誓不弃舍道法”，知此利益，持用称为帮助满足。盛满布施食而不受持者不得。未止时应牢牢记忆，用时应领受不超过适量。此即数量满足。因渴求放逸，发出言辞“此处无度脱”，而放逸，称为享用满足。盛置布施食但不应尽用，此即聚集满足。审视口中余物，舍弃不善，称为舍离满足。
Piṇḍapātapaṭisaṃyuttāni pana pañca dhutaṅgāni piṇḍapātikaṅgaṃ sapadānacārikaṅgaṃ ekāsanikaṅgaṃ pattapiṇḍikaṅgaṃ khalupacchābhattikaṅganti. Iti piṇḍapātasantosamahāariyavaṃsaṃ pūrayamāno paccekasambuddho imāni pañca dhutaṅgāni gopeti, imāni gopento piṇḍapātasantosamahāariyavaṃsavasena santuṭṭho hoti. Vaṇṇavādītiādīni vuttanayeneva veditabbāni.
关于布施食满足，共有五净相：布施食从手中得，步行布施从行道得，坐时布施从座得，服食布施从飯食器得，余后一相则从饮食炊具得。如此完满布施食满足高贵传承，独觉者亦守护此等五净相，守护之因以此布施满足高贵传承而心足。其义如阐述所说。
Senāsanānīti idha senāsanaṃ jānitabbaṃ, senāsanakhettaṃ jānitabbaṃ, senāsanasantoso jānitabbo, senāsanapaṭisaṃyuttadhutaṅgaṃ jānitabbaṃ. Tattha senāsananti mañco pīṭhaṃ bhisi bimbohanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhā leṇaṃ aṭṭo māḷo veḷugumbo rukkhamūlaṃ yattha vā pana bhikkhū paṭikkamantīti imāni pannarasa senāsanāni.
军营住处者，须知军营住所，军营用地，军营住处满足，军营住处相关净相。军营住所指床铺、座具、席垫、睡具、住房、房舍、矮屋、洞穴、岩穴、树根等处，若比库们驻止处，合计十五种军营住所。
Senāsanakhettanti saṅghato vā gaṇato vā ñātito vā mittato vā attano vā dhanena paṃsukūlaṃ vāti cha khettāni.
军营用地指僧团、居民团体、亲属、朋友或自家家族等所有拥有的属于尘垢衣六个用地。
Senāsanasantosoti senāsane vitakkasantosādayo pannarasa santosā. Te piṇḍapāte vuttanayeneva veditabbā. Senāsanapaṭisaṃyuttāni pana pañca dhutaṅgāni āraññikaṅgaṃ rukkhamūlikaṅgaṃ abbhokāsikaṅgaṃ sosānikaṅgaṃ yathāsanthatikaṅganti. Iti senāsanasantosaṃ mahāariyavaṃsaṃ pūrayamāno paccekasambuddho imāni pañca dhutaṅgāni gopeti, imāni gopento senāsanasantosamahāariyavaṃsavasena santuṭṭho hoti.
所谓住宿满足，是指在住宿处心生的满足感，共有十五种满足。就如布施时所说，应当知晓的正是这些满足。所谓与住宿相关连的有五种净行：出家林中净行、树根净行、露地净行、湿地净行，以及坐具净行。如此以住宿满足充实圣贵系谱，独觉者护持这些五种净行，护持着这些净行便如同以住宿满足圣贵系谱护持，因而感到满足。
Iti āyasmā dhammasenāpati sāriputtatthero pathaviṃ pattharamāno viya sāgarakucchiṃ pūrayamāno viya ākāsaṃ vitthārayamāno viya ca paṭhamaṃ cīvarasantosaṃ ariyavaṃsaṃ kathetvā candaṃ uṭṭhāpento viya sūriyaṃ ullaṅghento viya ca dutiyapiṇḍapātasantosaṃ kathetvā sineruṃ ukkhipento viya tatiyaṃ senāsanasantosaṃ ariyavaṃsaṃ kathetvā idāni gilānapaccayasantosaṃ ariyavaṃsaṃ kathetuṃ ‘‘santuṭṭho hoti itarītarena gilānapaccayabhesajjaparikkhārenā’’tiādimāha. Taṃ piṇḍapātagatikameva. Tattha yathālābhayathābalayathāsāruppasantoseneva santussitabbaṃ. Bhāvanārāmaariyavaṃso pana idha anāgato, nesajjikaṅgaṃ bhāvanārāmaariyavaṃsaṃ bhajati (dī. ni. aṭṭha. 3.309; a. ni. aṭṭha. 2.4.28). Vuttampi cetaṃ –
于是尊者法军队长沙利耶长老，如同用手掌托着大地，似乎盛满海船舱，像是在天空广阔地展布一样，首先立定乞衣满足圣贵系谱，升起月亮，如同跳跃太阳，接着又立定第二次布施满足，似乎跃上铃铛，第三次立定住宿满足圣贵系谱，而今则立定病因满足圣贵系谱，并说「感到满足，分别依止不同的病因药方考察」等语。此亦谓布施所得之行。其中当以所得力量和满足纯正以此调伏。至于修习净土圣贵系谱，则在未来，所遵守的非床具净行的净土圣贵系谱。(出自长部尼柯耶、增支部注疏) 此处又说：
‘‘Pañca senāsane vuttā, pañca āhāranissitā;
「五种住宿中所说者，五种缘于食物；
Eko vīriyasaṃyutto, dve ca cīvaranissitā’’ti. (dī. ni. aṭṭha. 3.309; a. ni. aṭṭha. 2.4.28);
其中一个伴随精进，两者缘于乞衣。」(出自长部尼柯耶、增支部注疏)
Porāṇe aggaññe ariyavaṃse ṭhitoti ettha porāṇeti na adhunuppattike. Aggaññeti aggehi jānitabbe. Ariyavaṃseti ariyānaṃ vaṃse. Yathā hi khattiyavaṃso brāhmaṇavaṃso vessavaṃso suddavaṃso samaṇavaṃso kulavaṃso rājavaṃso, evamayampi aṭṭhamo ariyavaṃso, ariyatanti ariyapaveṇi nāma hoti. So kho panāyaṃ vaṃso imesaṃ vaṃsānaṃ mūlagandhādīnaṃ kālānusārigandhādayo viya aggamakkhāyati. Ke pana te ariyā, yesaṃ eso vaṃsoti? Ariyā vuccanti buddhā ca paccekabuddhā ca tathāgatasāvakā ca, etesaṃ ariyānaṃ vaṃsoti ariyavaṃso. Ito pubbe hi satasahassakappādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake taṇhaṅkaro medhaṅkaro saraṇaṅkaro dīpaṅkaroti cattāro buddhā uppannā, te ariyā, tesaṃ ariyānaṃ vaṃsoti ariyavaṃso. Tesaṃ buddhānaṃ parinibbānato aparabhāge asaṅkhyeyyaṃ atikkamitvā koṇḍañño nāma buddho uppanno…pe… imasmiṃ kappe kakusandho koṇāgamano kassapo amhākaṃ bhagavā gotamoti cattāro buddhā uppannā, tesaṃ ariyānaṃ vaṃsoti ariyavaṃso. Api ca atītānāgatapaccuppannānaṃ sabbabuddhapaccekabuddhabuddhasāvakānaṃ ariyānaṃ vaṃsoti ariyavaṃso, tasmiṃ ariyavaṃse (a. ni. aṭṭha. 2.4.28). Ṭhitoti patiṭṭhito. Sesaṃ vuttanayeneva veditabbaṃ.
古时有位不生起的圣贵系谱者立于第一，如此古者意非新生起者。「上」意为应当认知是位于最上者。圣贵系谱即圣者的系谱。譬如王族系谱、婆罗门系谱、释族系谱，和平民系谱、出家系谱、宗族系谱、王族系谱等，如此第八圣贵系谱即为被称名为圣者光芒之系谱。所谓圣者，即是佛、独觉者、如来的弟子，诸圣者之系谱即为圣贵系谱。此前，四佛曾生于此世界之顶端，无量无数劫中，于无量海中惹起渴望、智慧与皈依。四佛显现时，即是圣者系谱。四佛涅槃之后，已过无量无数劫，一犊子佛起，名为拘卢仙佛……至于本劫，拘尸那迦佛、舍卫城佛及本尊果德玛佛四佛显现，是为圣者系谱。且过去、未来、现在的所有诸佛、独觉及佛弟子，都属圣者的系谱，乃此圣贵系谱。(出自增支部注疏)「立，即为坚立」余下部分依文意而知。
Aṭṭhamagāthāniddesavaṇṇanā. · 第八偈释义之解释。
§129
129. Navame ayaṃ yojanā – dussaṅgahā pabbajitāpi eke, ye asantosābhibhūtā, tathāvidhā eva ca atho gahaṭṭhā gharamāvasantā. Etamahaṃ dussaṅgahabhāvaṃ jigucchanto vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti. Sesaṃ purimanayeneva veditabbaṃ.
129. 此第九项系指——虽有部分劣劣修行出家人，心被不满足所侵袭，或同样在家人与屋宅中生活。基于此，我厌恶不满足心，发起观照，达致独觉究竟觉悟。其余内容依上文所说而明。
Niddese anassavāti vacanaṃ assavanakā. Avacanakarāti dubbacā. Paṭilomavuttinoti paccanīkaṃ kathanasīlā, paṭimallā hutvā pavattantīti attho. Aññeneva mukhaṃ karontīti ovādadāyake disvā mukhaṃ parivattetvā aññaṃ disābhāgaṃ olokenti. Abyāvaṭo hutvāti avāvaṭo hutvā. Anapekkho hutvāti anallīno hutvā.
于释文中，『不听闻者』者，不受听受之人也。『不受教诫者』者，难以教化之人也。『逆向而行者』者，习于反驳而言说、以对抗之态度而行事之人也，此为其义。『转向他方而面对』者，见给予教诫者，转过面去，而注视另一方向也。『不作努力者』者，不加操办者也。『不关切者』者，不依附者也。
Navamagāthāniddesavaṇṇanā. · 第九偈释义之解释。
§130
130. Dasame oropayitvāti apanetvā. Gihibyañjanānīti kesamassuodātavatthālaṅkāramālāgandhavilepanaitthiputtadāsidāsādīni. Etāni gihibhāvaṃ byañjayanti, tasmā ‘‘gihibyañjanānī’’ti vuccanti. Sañchinnapattoti patitapatto. Chetvānāti maggañāṇena chinditvā. Vīroti maggavīriyasamannāgato. Gihibandhanānīti kāmabandhanāni. Kāmā hi gihīnaṃ bandhanāni. Ayaṃ tāva padattho.
第十经中，『除去』者，脱去也。『在家人之标志』者，谓头发、胡须、白衣、装饰、花鬘、香料、涂油、妻儿、奴婢女仆等，此等表显在家人之身份，故称『在家人之标志』也。『折断之钵』者，已坠落破碎之钵也。『截断』者，以道智截断也。『勇者』者，具足道精进者也。『在家人之束缚』者，欲之束缚也，盖欲乃在家人之束缚故。此为就词义而言。
Ayaṃ pana adhippāyo – ‘‘aho vatāhampi oropayitvā gihibyañjanāni sañchinnapatto yathā koviḷāro bhaveyya’’nti evañhi cintayamāno vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti (su. ni. aṭṭha. 1.44). Sesaṃ purimanayeneva jānitabbaṃ.
此处论述修习止观之步骤，谓“修习者思惟：‘假如我能提升、断除世间习气，令诸居家妆饰悉皆断除，使我犹如老槁之藤般，那么’”，“由此所生此念，遂起正见观智，乃至证得独觉果。”（根据某注疏1.44节）其余内容则须以前文为据考察理解。
Niddese sārāsanañcāti sāraṃ āsanaṃ. Chinnānīti gaḷitāni. Sañchinnānīti nipaṇṇāni. Patitānīti vaṇṭato muttāni. Paripatitānīti bhūmiyaṃ patitāni.
于释文中，『坚实之座』者，坚固之座位也。『折断者』者，脱落者也。『截断者』者，倒伏者也。『堕落者』者，自茎脱离者也。『散落者』者，落于地上者也。
Dasamagāthāniddesavaṇṇanā. · 第十偈释义之解释。
Paṭhamavaggavaṇṇanā niṭṭhitā. · 第一品释已毕。
2. Dutiyavaggavaṇṇanā · 2. 第二品释
§131-2
131-2. Dutiyavaggassa paṭhamadvaye nipakanti pakatinipuṇaṃ paṇḍitaṃ kasiṇaparikammādīsu kusalaṃ. Sādhuvihārinti appanāvihārena vā upacārena vā samannāgataṃ. Dhīranti dhitisampannaṃ. Tattha nipakattena dhitisampadā vuttā. Idha pana dhitisampannamevāti attho. Dhiti nāma asithilaparakkamatā, ‘‘kāmaṃ taco ca nhāru cā’’ti (ma. ni. 2.184; a. ni. 2.5; mahāni. 196) evaṃ pavattavīriyassetaṃ adhivacanaṃ. Api ca dhikkatapāpotipi dhīro. Rājāva raṭṭhaṃ vijitaṃ pahāyāti yathā paṭirājā ‘‘vijitaṃ raṭṭhaṃ anatthāvaha’’nti ñatvā rajjaṃ pahāya eko carati evaṃ bālasahāyaṃ pahāya eko care. Atha vā rājāva raṭṭhanti yathā sutasomo rājā vijitaṃ raṭṭhaṃ pahāya eko cari, yathā ca mahājanako evaṃ ekova careti ayampi etassattho. Sesaṃ vuttānusārena sakkā jānitunti na vitthāritaṃ (su. ni. aṭṭha. 1.45-46). Niddese vattabbaṃ natthi.
131-132节记述第二品第一、二支，谓‘精通、娴熟、智慧、善于修习遍法（如定境等）’之资质。所谓「sādhuvihārinti」是具安住专注与近行状态者。「dhīranti」是指具有坚定信念与决心，此处「dhitisampadā」谓坚毅恒心，乃内在力量之聚合。此力在教中喻为稳固不动摇之力。举例云：即使国王已赢得大国而抛弃之，正如“放弃无益之国”，随行者亦可能被遗弃而独自漂泊。此理说法未详作进一步展开，只作提示。
Paṭhamadvayaṃ. · 第一对。
§133
133. Tatiyagāthā padatthato uttānā eva. Kevalañca pana sahāyasampadanti ettha asekkhehi sīlādikkhandhehi sampannā sahāyā eva ‘‘sahāyasampadā’’ti veditabbā. Ayaṃ panettha yojanā – yā ayaṃ vuttā sahāyasampadā, taṃ sahāyasampadaṃ addhā pasaṃsāma, ekaṃseneva thomemāti vuttaṃ hoti. Kathaṃ? Seṭṭhā samāsevitabbā sahāyāti. Kasmā? Attano sīlādīhi seṭṭhe sevamānassa sīlādayo dhammā anuppannā uppajjanti, uppannā vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇanti. Same sevamānassa aññamaññasamadhāraṇena kukkuccavinodanena ca laddhā na parihāyanti . Ete pana sahāyake seṭṭhe ca same ca aladdhā kuhanādimicchājīvaṃ vajjetvā dhammena samena uppannaṃ bhojanaṃ bhuñjanto tattha ca paṭighānunayaṃ anuppādento anavajjabhojī hutvā atthakāmo kulaputto eko care khaggavisāṇakappo. Ahampi hi evaṃ caranto imaṃ sampattiṃ adhigatomhīti (su. ni. aṭṭha. 1.47). Niddeso vuttanayo eva.
133节「Tatiyagāthā padatthato uttānā eva」即强调第三章节从字面上抬升、提升。这里的「sahāyasampadanti」指具十二部戒等八正道德行的同伴或伙伴，称之为“同伴成就”。此处明言：“因这些伙伴是以戒等善法充满，因此称为同伴成就”。此段旨在称赞同修的群体力量，意谓优先服侍优秀同伴的原因在于其良善善法能增进个人的成长，彼此激励，又以正当生活避免恶习，摒弃邪行，才能获得均衡的福报。此法相较于单独修习，更加稳固且无暇顾忌恶缘，如虎毒蛇般孤高独立。然而本师亦如是实践此道，终于获得此正成果。此为经典明文所赞述，不宜多加扩展。
Tatiyaṃ. · 第三。
§134
134. Catutthe disvāti oloketvā. Suvaṇṇassāti kañcanassa. ‘‘Valayānī’’ti pāṭhaseso. Sāvasesapāṭho hi ayaṃ attho. Pabhassarānīti pabhāsanasīlāni, jutimantānīti vuttaṃ hoti. Sesaṃ uttānapadatthameva. Ayaṃ pana yojanā – disvā bhujasmiṃ suvaṇṇassa valayāni ‘‘gaṇavāse sati saṅghaṭṭanā, ekavāse sati aghaṭṭanā’’ti evaṃ cintento vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti. Sesaṃ vuttanayamevāti (su. ni. aṭṭha. 1.48). Nūpurānīti valayāni. ‘‘Niyurā’’ti keci vadanti. Ghaṭṭentīti aññamaññaṃ hananti.
第134节。第四句“disvāti”意谓“观察”“见”。“Suvaṇṇassāti”意为“黄金的”。“Valayānī”为读本结尾余字，此为约定俗成。该结尾余字含义为“光明的”“闪耀的品质”，通说此字含“光亮”“辉煌”之意。余字只为文末叙述而设。此“yojanā”乃观察黄金臂环时，缘于“数目多者为聚合，单一者为不聚合”的考虑，由此启发并开始禅观修习，最后凭此获得辟支佛果。此义说明如下，见《增支尼柯耶》卷一四八页。有学者所称“nūpurā”，亦即指臂环。另有人言“niyurā”，此即指击打互相击撞的音响。各种彼此撞击产生响声者，皆称之为“ghaṭṭenti”。
Catutthaṃ. · 第四。
§135
135. Pañcamagāthā padatthato uttānā eva. Ayaṃ pana ettha adhippāyo – yvāyaṃ etena dutīyena kumārena sītuṇhādīni nivedentena sahavāsena taṃ saññāpentassa mama vācābhilāpo, tasmiṃ sinehavasena abhisajjanā vā jātā. Sace ahaṃ imaṃ na pariccajāmi, tato āyatimpi tatheva hessati. Yathā idāni, evaṃ dutīyena saha mamassa, vācābhilāpo abhisajjanā vā. Ubhayampi cetaṃ antarāyakaraṃ visesādhigamassāti etaṃ bhayaṃ āyatiṃ pekkhamāno taṃ chaḍḍetvā yoniso paṭipajjitvā paccekabodhiṃ adhigatomhīti (su. ni. aṭṭha. 1.49). Sesaṃ vuttanayameva.
第135节。第五偈语义上亦为竖立句，表明此为论述主体。该章节阐明此时的主导思想，即论及借助第二位王子悉闍那（Dutīya Kumāra）告知的寒冬等事物，因同僚之举止及我的发言种种引起感情作用的缘起；若我对此不放弃，则未来亦同样。今时与第二位王子相伴，言语与感情维持相通；两者合致，同样心有所碍而产生异状。基于对未来恐惧之感，舍弃此种欲望，专注修习，终致辟支佛果。以上义理见《增支尼柯耶》卷一四九页。余义照旧。
Pañcamaṃ. · 第五。
§136
136. Chaṭṭhe kāmāti dve kāmā vatthukāmā ca kilesakāmā ca. Tattha vatthukāmā manāpiyā rūpādayo dhammā, kilesakāmā chandādayo sabbepi rāgappabhedā. Idha pana vatthukāmā adhippetā . Rūpādianekappakārena citrā. Lokassādavasena madhurā. Bālaputhujjanānaṃ manaṃ ramentīti manoramā. Virūparūpenāti virūpena rūpena, anekavidhena sabhāvenāti vuttaṃ hoti. Te hi rūpādivasena citrā, rūpādīsupi nīlādivasena vividharūpā. Evaṃ tena virūparūpena tathā tathā assādaṃ dassetvā mathenti cittaṃ, pabbajjāya abhiramituṃ na dentīti. Sesamettha pākaṭameva. Nigamanampi dvīhi tīhi vā padehi yojetvā purimagāthāsu vuttanayena veditabbaṃ (su. ni. aṭṭha. 1.50).
第136节。第六句中的“kāma”指两种欲望：一为对器物的欲望，二为烦恼性的欲望。其中器物的欲望即诸如形色等诸法，烦恼性的欲望则为诸渴爱等皆属贪染类。器物的欲望被列为主导，范围涵盖形色等多样表现，且带有地域偏好、美好亲和等特质；愚人以此自娱心悦，故称“manoramā”（悦心者）。所谓“virūparūpena”，即指以各种丑恶形状表现；“anekavidhena sabhāvenāti”指号称色彩斑斓，色泽差别丰富多样。诸形诸色，甚至色相呈蓝色等多种不同形态，以此种种丑色表现，依序显现使心产生快感，故而令人不愿出家。此义明晰无疑，根据文末语指出，相关释义可以通过罗列前文多句话结尾的格式加以辨识，详见《增支尼柯耶》卷一五十页。
Kāmaguṇāti kāmayitabbaṭṭhena kāmā. Bandhanaṭṭhena guṇā. ‘‘Anujānāmi, bhikkhave, ahatānaṃ vatthānaṃ diguṇaṃ saṅghāṭi’’nti (mahāva. 348) ettha paṭalaṭṭho guṇaṭṭho. ‘‘Accenti kālā tarayanti rattiyo, vayoguṇā anupubbaṃ jahantī’’ti (saṃ. ni. 1.4) ettha rāsaṭṭho guṇaṭṭho. ‘‘Sataguṇā dakkhiṇā pāṭikaṅkhitabbā’’ti (ma. ni. 3.379) ettha ānisaṃsaṭṭho guṇaṭṭho. ‘‘Antaṃ antaguṇaṃ (dī. ni. 2.377; ma. ni. 1.110; khu. pā. 3.dvattiṃsākāra), kayirā mālāguṇe bahū’’ti ettha bandhanaṭṭho guṇaṭṭho. Idhāpi eseva adhippeto, tena vuttaṃ – ‘‘bandhanaṭṭhena guṇā’’ti. Cakkhuviññeyyāti cakkhuviññāṇena passitabbā. Etenupāyena sotaviññeyyādīsupi attho veditabbo. Iṭṭhāti pariyiṭṭhā vā hontu, mā vā, iṭṭhārammaṇabhūtāti attho. Kantāti kāmanīyā. Manāpāti manavaḍḍhanakā. Piyarūpāti piyajātikā. Kāmūpasaṃhitāti ārammaṇaṃ katvā uppajjamānena kāmena upasaṃhitā. Rajanīyāti rajjaniyā, rāguppattikāraṇabhūtāti attho.
“kāmaguṇāti”指欲望所缘境界及其属性。“bandhanaṭṭhena guṇā”为依持束缚力之属性。佛教经文中常引诸句如：“我知道，诸被摧毁的器物数量翻倍”等，见《大般涅槃经》第三百四十八页，此称为粗略吉凶属性；“光阴过逝如流水，时令更替昼夜轮回”等句在《相应部》一·四页亦记载，表示循环、变化的属性；“百德中南方应被希求”等，见《中部经》三·三七九页，表善缘资粮的属性；“端点上之端点，可做为线珠，众多聚合形成项链”等，在《律藏》二·三七七等处作论述，表现为束缚性质的属性。均指的是色欲之物具有依赖、束缚性质。以上取义如《增支尼柯耶》卷一五○页所示。相关释义包括：cakkhu-viññeyyāti指以眼识为所观察对象，由此类推听识等亦同理；iṭṭhāti或pariyiṭṭhā即内外环境，两者皆为所缘境界；kantāti为可爱之物；manāpāti为心生欢喜者；piyarūpāti为珍贵美丽之色；kāmūpasaṃhitāti指欲界配合所起，而成为缘缘相续。其他如rajanīyāti等词皆指美好、必然缘生的总称。
Yadi muddāyātiādīsu muddāti aṅgulipabbesu saññaṃ ṭhapetvā hatthamuddā. Gaṇanāti acchiddagaṇanā. Saṅkhānanti piṇḍagaṇanā. Yāya khettaṃ oloketvā ‘‘idha ettakā vīhī bhavissanti’’, rukkhaṃ oloketvā ‘‘idha ettakāni phalāni bhavissanti’’, ākāsaṃ oloketvā ‘‘ime ākāse sakuṇā ettakā nāma bhavissantī’’ti jānanti. Kasīti kasikammaṃ. Vaṇijjāti jaṅghavaṇijjathalavaṇijjādivaṇippatho. Gorakkhanti attano vā paresaṃ vā gāvo rakkhitvā pañcagorasavikkayena jīvanakammaṃ. Issattho vuccati āvudhaṃ gahetvā upaṭṭhānakammaṃ. Rājaporisanti vinā āvudhena rājakammaṃ katvā rājupaṭṭhānaṃ. Sippaññataranti gahitāvasesahatthiassasippādi.
关于“mudda”及其同类词释义，指手掌合十印作象征；“aṅgulipabbesu saññaṃ ṭhapetvā hatthamuddā”即合指拢掌成举手印。计数意谓不间断的数目，数量即谓“saṅkhā”。对地块观察如“此地有若干空地”，对树观察如“此树将结若干果实”，对天空则言“空中诸鸟数量如此”皆为认知。kasīti指农务，vaṇijjāti指商贸之义，包括腿部贸易、贫民商贸等层次。戍守者gorakkhanti为自他牲畜护卫，以防止五种疾病传染为职业。issattho指持械守卫，执行看守任务，称为“issattho”。rājaporisanti指无武器服务于王室的侍卫人员。sippaññataranti指技艺最精者，如手部巧匠等。
Sītassa purakkhatoti lakkhaṃ viya sarassa sītassa purato ṭhito, sītena bādhiyamānoti attho. Uṇhepi eseva nayo. Ḍaṃsādīsu ḍaṃsāti piṅgalamakkhikā. Makasāti sabbamakkhikā. Sarīsapāti ye keci saritvā gacchanti. Rissamānoti pīḷiyamāno ruppamāno ghaṭṭiyamāno. Mīyamānoti maramāno. Ayaṃ, bhikkhaveti bhikkhave, ayaṃ muddādīhi jīvikakappanaṃ āgamma sītādipaccayo ābādho. Kāmānaṃ ādīnavoti kāmesu upaddavo, upasaggoti attho. Sandiṭṭhikoti paccakkho sāmaṃ passitabbo. Dukkhakkhandhoti dukkharāsi. Kāmahetūtiādīsu paccayaṭṭhena kāmā assa hetūti kāmahetu. Mūlaṭṭhena kāmā nidānamassāti kāmanidāno. Liṅgavipallāsena pana ‘‘kāmanidāna’’nti vutto. Kāraṇaṭṭhena kāmā adhikaraṇaṃ assāti kāmādhikaraṇo. Liṅgavipallāseneva pana ‘‘kāmādhikaraṇa’’nti vutto. Kāmānameva hetūti idaṃ niyamavacanaṃ kāmapaccayā uppajjatiyevāti attho.
“Sītassa purakkhatoti”意为仿佛置于寒冷前方，处于严寒天气之中；“sītena bādhiyamānoti”即感受寒冷而受苦之义。烈暑亦同理。Ďaṃsa等昆虫中，piṅgalamakkhikā为黄蜂，makasāti指各种蜜蜂。sarīsapāti谓多种川鱼在水中游动。rissamānoti谓因痛苦、受压迫或受制约之意。mīyamānoti指将死之状态。以上，沙门告诸比库：“此类生计维持的手段多赖于寒暑等环境条件之因缘。欲望之危害原为欲中生起的麻烦，亦即传染病；而能够直接看到之即是此现象。痛苦蕴即苦的堆积。因欲起缘故，此为欲之因。由此缘故，欲为根本缘。从词义逆转之处得名‘欲因’，又谓‘欲所缘法规’，此义经常提及。”
Uṭṭhahatoti ājīvasamuṭṭhāpakavīriyena uṭṭhahantassa. Ghaṭatoti taṃ vīriyaṃ pubbenāparaṃ ghaṭentassa. Vāyamatoti vāyāmaṃ parakkamaṃ payogaṃ karontassa. Nābhinipphajjantīti na nipphajjanti, hatthaṃ nābhiruhanti. Socatīti citte uppannabalavasokena socati. Kilamatīti kāye uppannadukkhena kilamati. Paridevatīti vācāya paridevati. Urattāḷinti uraṃ tāḷetvā. Kandatīti rodati. Sammohaṃ āpajjatīti visaññī viya sammūḷho hoti. Moghanti tucchaṃ. Aphaloti nipphalo.
「起立」者，为以生活之精进力量起立者也。「瓮」者，此力量为前后相续之力量，以此力度者也。「努力」者，为发挥努力、勇猛的行为者也。「不下降」者，不从高处下降，亦不攀着手上升者也。「忧伤」者，心中由生起的强烈烦恼痛苦而忧伤者也。「身体沉重」者，因身体所生之苦而沉重沮丧者也。「悲叹」者，口中悲哀叹息也。「用手拍背」者，拍打其背也。「哭泣」者，放声哭泣者也。「迷乱生起」者，似梦中不清之迷乱心态生起者也。「虚妄」者，指空无实质也。「无果」者，指无所得果效者。
Ārakkhādhikaraṇanti ārakkhakāraṇā. Kinti meti kena nu kho me upāyena. Yampi meti yampi mayhaṃ kasikammādīni katvā uppāditaṃ dhanaṃ ahosi. Tampi no natthīti tampi amhākaṃ idāni natthi.
「护持对应者」者，护持原因也。所谓「什么」者，乃问「以何种方法」也。如彼方法，及我所因耕作等所生之财富。如彼不存在者，则今我等已无此财富。
Puna caparaṃ, bhikkhave, kāmahetūtiādināpi kāraṇaṃ dassetvāva ādīnavaṃ dīpeti. Tattha kāmahetūti kāmapaccayā rājānopi rājūhi vivadantīti attho. Kāmanidānanti bhāvanapuṃsakaṃ, kāme nidānaṃ katvā vivadantīti attho. Kāmādhikaraṇantipi bhāvanapuṃsakameva, kāme adhikaraṇaṃ katvā vivadantīti attho. Kāmānameva hetūti gāmanigamasenāpatipurohitaṭṭhānantarādīnaṃ kāmānaṃyeva hetu vivadantīti attho. Upakkamantīti paharanti.
复次，比库，当说明从欲缘等因果中因缘乃生彼恶，所以照示其恶性。此中「欲缘」者，即欲之因缘。谓即使诸王亦与诸王争也。所谓「欲因」者，是修习此欲之人，因而有所争着也。所谓「欲所摄」者，修习此欲之人以欲为所摄。所谓「欲名为因」者，谓诸村落、乡邑之军长、祭司等诸欲中因缘，为诸欲因由而生争执者也。「攻击」者，谓攻击乃是其行为也。
Asicammanti asiñceva kheṭakaphalakādīni ca.
「刺」者，如同刺破稻穗果实等。
Dhanukalāpaṃ sannayhitvāti dhanuṃ gahetvā sarakalāpaṃ sannayhitvā. Ubhatobyūḷhanti ubhatorāsibhūtaṃ. Pakkhandantīti pavisanti. Usūsūti kaṇḍesu. Vijjotalantesūti parivattamānesu. Te tatthāti te tasmiṃ saṅgāme.
「箭矢束」者，执箭者将整箭束集合并也。「成对」者，谓两者彼此对应，彼此成对也。「进入」者，进入其中之意。「枝」者，指树枝也。「在边缘转动者」者，转动于边缘者也。彼此即在彼战斗之中也。
Addāvalepanāupakāriyoti cettha manussā pākārapādaṃ assakhurasaṇṭhānena iṭṭhakāhi cinitvā upari sudhāya limpanti. Evaṃ katapākārapādā ‘‘upakāriyo’’ti vuccanti. Tā tintena kalalena sittā addāvalepanā nāma honti. Pakkhandantīti tāsaṃ heṭṭhā tikhiṇaayasūlarukkhasūlādīhi vijjhiyamānā pākārassa picchillabhāvena ārohituṃ asakkontāpi upadhāvantiyeva. Chakaṇakāyāti kuthitagomayena. Abhivaggenāti satadantena. Taṃ aṭṭhadantākārena katvā ‘‘nagaradvāraṃ bhinditvā pavisissāmā’’ti āgate uparidvāre ṭhitā tassa bandhanayottāni chinditvā tena abhivaggena omaddanti.
「掩护辅助者」者，此指人以粗竹以粘泥或灰泥抹覆上方形成围墙脚基，以粗石固定，涂抹石灰等。此等所作称为「辅助」者也。因涂抹而成之墙外层称为掩覆。「成堆采集者」者，堆积集聚也。尽管用锋利锥刺等物穿刺掩壁，但因其润滑特性不易登上，反而滑落，故猖狂进攻者往往退避。称「粪坑」者，用牛粪糊作之墙层。所谓「攀登」者，谓以壹百齿之武器敲击此等墙垣。「开门进入」者，将城门破坏后进入也。于是守门者斩断其缚绑索，因而击退入侵者也。
Sandhimpi chindantīti gharasandhimpi. Nillopanti gāme paharitvā mahāvilopaṃ karonti. Ekāgārikanti paṇṇāsamattāpi saṭṭhimattāpi parivāretvā jīvaggāhaṃ gahetvā dhanaṃ āharāpenti. Paripanthepi tiṭṭhantīti panthadūhanakammaṃ karonti. Aḍḍhadaṇḍakehīti muggarehi (ma. ni. aṭṭha. 1.169). Sesaṃ vuttatthameva.
「断绝结缔」者，即房屋的连接部分。它们在村落中被毁坏，造成大破坏。所谓「隐士」者，约五十岁或六十岁，遁世修行，携带食具，带来财富。他们在道路旁停留，从事挤奶活计。所谓「杖杖」者，即用杖棒凿击（见《中部·杖杖品》）。余者依同先所述含义。
Chaṭṭhaṃ. · 第六。
§137
137. Sattame etīti īti, āgantukānaṃ akusalabhāgiyānaṃ byasanahetūnaṃ etaṃ adhivacanaṃ. Tasmā kāmaguṇāpi ete anekabyasanāvahaṭṭhena daḷhasannipātaṭṭhena ca īti. Gaṇḍopi asuciṃ paggharati, uddhumātaparipakkaparibhinno hoti. Tasmā ete kilesā asucipaggharaṇato uppādajarābhaṅgehi uddhumātaparipakkaparibhinnabhāvato ca gaṇḍo. Upaddavatīti upaddavo, anatthaṃ janento abhibhavati ajjhottharatīti attho, rāgagaṇḍādīnametaṃ adhivacanaṃ. Tasmā kāmaguṇāpete aviditanibbānatthāvahahetutāya sabbupaddavavatthutāya ca upaddavo. Yasmā panete kilesāturabhāvaṃ janentā sīlasaṅkhātamārogyaṃ loluppaṃ vā uppādentā pākatikameva ārogyaṃ vilumpanti, tasmā iminā ārogyavilumpanaṭṭhena rogo. Abbhantaramanupaviṭṭhaṭṭhena pana antotudanaṭṭhena dunnīharaṇīyaṭṭhena ca sallaṃ. Diṭṭhadhammikasamparāyikabhayāvahanato bhayaṃ. Metanti etaṃ sesamettha pākaṭameva. Nigamanampi vuttanayeneva veditabbaṃ (su. ni. aṭṭha. 1.51).
第137节「如是」者，指外来者中不善命运的堕落原因。故此，即使是欲根属性，也因诸多恶习及牢固聚集，故而如此。脓肿生污秽，破裂且充满脓液。故此，这些烦恼因污秽脓肿而生，老化破坏，破裂并充满脓液之故脓肿产生。所谓「生害」者，谓生损害，产无益，胜出者也，涵义为因瞋痞脓等所生之称谓。因此，欲根烦恼因无明导致未得涅槃之果，且全生害之故及诸生害之理。由此，这些烦恼如病者，增生以戒为名之病，或因嗜好而生，均使健康受损，因而此为疾病。虽在体内，但具破坏性，且易被针刺。因持有分别教法之执著，引起恐怖，即使消灭亦然。结语如是显现，证实此义。依经典所说，亦当如此了知（见《相应部·比库尼戒相应》第1卷51经）。
Kāmarāgarattāyanti kāmarāgena ratto ayaṃ. Chandarāgavinibaddhoti chandarāgena snehena baddho. Diṭṭhadhammikāpi gabbhāti imasmiṃ attabhāve vattamānasaḷāyatanagabbhā. Samparāyikāpi gabbhāti paralokepi saḷāyatanagabbhā. Na parimuccatīti parimuccituṃ na sakkoti. Otiṇṇo sātarūpenāti madhurasabhāvena rāgena otiṇṇo ogāhito. Palipathanti kāmakalalamaggaṃ. Dugganti duggamaṃ.
「欲爱聚集」者，为欲贪之所缠著也。所谓「喜爱欲贪约束」者，谓受欲贪之爱缚。所达义有此：具见法界者即「腹中」，指此自性蕴藏六根之中所含腹中。所谓「引诱者」者，指来世亦有六根蕴腹者。所谓「不解脱」者，不得解脱也。所谓「渡过」者，比喻以甜蜜语言、爱乐音声渡过。践踏者，谓摧毁欲爱浊浪之道路。谬行者，意指误入歧途。
Sattamaṃ. · 第七。
§138
138. Aṭṭhame sītaṃ dubbidhaṃ abbhantaradhātukkhobhapaccayañca bāhiradhātukkhobhapaccayañca. Tathā uṇhaṃ. Tattha ḍaṃsāti piṅgalamakkhikā. Sarīsapeti ye keci dīghajātikā saritvā gacchanti. Sesaṃ pākaṭameva. Nigamanampi vuttanayeneva veditabbaṃ.
第138节「寒冷」者，具二义：一为内界热量衰减因，二为外界寒冷因。所谓「热」者，如黄色小蜜蜂。所谓「蜜蜂」者，指某些长寿蜂，习惯飞行。其余义显明无疑。依经典所示，亦应如此体认。
Aṭṭhamaṃ. · 第八。
§139
139. Navamagāthā padatthato pākaṭā eva. Ayaṃ panettha adhippāyayojanā – sā ca kho yuttivasena, na anussavavasena. Yathā ayaṃ hatthī manussakantesu sīlesu dantattā adantabhūmiṃ nāgacchatīti vā, sarīramahantatāya vā nāgo. Evaṃ kudāssu nāmāhampi ariyakantesu sīlesu dantattā adantabhūmiṃ nāgamanena, āguṃ akaraṇena, puna itthattaṃ anāgamanena ca guṇasarīramahantatāya vā nāgo bhaveyyaṃ. Yathā cesa yūthāni vivajjayitvā ekacariyasukhena yathābhirantaṃ vihare araññe, eko care khaggavisāṇakappo, kudāssu nāmāhampi evaṃ gaṇaṃ vivajjayitvā ekattābhiratisukhena jhānasukhena yathābhirantaṃ araññe attano yathā yathā sukhaṃ, tathā tathā yattakaṃ vā icchāmi, tattakaṃ araññe nivāsaṃ eko care khaggavisāṇakappo eko careyyanti attho. Yathā cesa susaṇṭhitakkhandhamahantatāya sañjātakkhandho, kudāssu nāmāhampi evaṃ asekkhasīlakkhandhamahantatāya sañjātakkhandho bhaveyyaṃ. Yathā cesa padumasadisagattatāya vā, padumakule uppannatāya vā padumī, kudāssu nāmāhampi evaṃ padumasadisabojjhaṅgamahantatāya vā, ariyajātipadume uppannatāya vā padumī bhaveyyaṃ. Yathā cesa thāmabalajavādīhi uḷāro, kudāssu nāmāhampi evaṃ parisuddhakāyasamācāratādīhi sīlasamādhinibbedhikapaññādīhi vā uḷāro bhaveyyanti evaṃ cintento vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti.
第139节各句字面皆明了。此处主旨联结一章，且以共约引导，非回忆依凭。如象于人类境中，牙齿坚固，未及脱落而未露出牙床。因身材庞大，故如象是也。由此，犹若圣者境中之牙齿坚固而未显牙床，因不生长而不退落，且因实相未现而身大如象。若军团分开独居，各自安乐于森林之中，一者宛如拔尖剑刃者，犹如此确义。犹若以坚固积聚而成之蕴，犹如圣者境中之坚固蕴。犹若莲花族中之种莲花者，或由莲花所生者，犹如圣人出生于莲花般，具莲花智慧觉支。犹若倚托有大权势利刃者，犹如具净身行为、戒定慧俱足者，均如是思惟，精进观修，证于独觉菩提。
Navamaṃ. · 第九。
§140
140. Dasame aṭṭhānatanti aṭṭhānaṃ taṃ, akāraṇaṃ tanti vuttaṃ hoti. Anunāsikassa lopo kato ‘‘ariyasaccāna dassana’’ntiādīsu (khu. pā. 5.11; su. ni. 270) viya. Saṅgaṇikāratassāti gaṇābhiratassa. Yanti kāraṇavacanametaṃ ‘‘yaṃ hirīyati hirīyitabbenā’’tiādīsu (dha. sa. 30) viya. Phassayeti adhigacche. Sāmayikaṃ vimuttinti lokiyasamāpattiṃ. Sā hi appitappitasamaye eva paccanīkehi vimuccanato ‘‘sāmayikā vimuttī’’ti vuccati. Taṃ sāmayikaṃ vimuttiṃ. ‘‘Aṭṭhānaṃ taṃ, na taṃ kāraṇaṃ vijjati saṅgaṇikāratassa, yena kāraṇena phassaye iti etaṃ ādiccabandhussa paccekabuddhassa vaco nisamma saṅgaṇikāratiṃ pahāya yoniso paṭipajjanto adhigatomhī’’ti āha. Sesaṃ vuttanayameva (su. ni. aṭṭha. 1.54; apa. aṭṭha. 1.1.110).
第140节所谓「八处」者，即八处，言无缘由之处。其义如「阿里亚圣谛之观见」一般，失一呼吸便失之（见《库撒那经》5.11及《相应部》270段）。所谓「集聚者」者，指欢喜聚集之意。所谓「趋向」者，谓趋向因缘。所谓「触」者，谓所得之境。所谓「时常解脱」者，为世间果证。谓此仅于适当时机，以见解解脱之故，名为「时常解脱」。此「时常解脱」者，亦谓此。彼阿逸陀遍知圣者云：「此八处虽存，乃因缘故无」。又谓：「以此慧，舍弃集聚而理智进修，得证成就。」其余亦依经文共通涵义（见《相应部·比库尼戒相应》第1卷54及《增支部》第1卷110段）。
Niddese nekkhammasukhanti pabbajjāsukhaṃ. Pavivekasukhanti kāyacittaupadhiviveke sukhaṃ. Upasamasukhanti kilesupasamaṃ phalasamāpattisukhaṃ. Sambodhisukhanti maggasukhaṃ. Nikāmalābhīti attano rucivasena yathākāmalābhī. Akicchalābhīti adukkhalābhī. Akasiralābhīti vipulalābhī. Asāmayikanti lokuttaraṃ. Akuppanti kuppavirahitaṃ acalitaṃ lokuttaramaggaṃ.
训释曰：「出家之乐」是指出离俗世的安乐。「独处之乐」是指身心远离纷扰的安乐。「止息之乐」是指烦恼息灭，果报成熟的安乐。「觉悟之乐」是指修行正道所得的安乐。所谓「如愿所得安乐」，是形容达到心志所欲的甜美愉悦；「无有忧苦安乐」，是指不受痛苦之扰；「广大充足安乐」，是指广博充实之乐；「超世间安乐」，是指超越世俗界限的安乐；「无怒恚安乐」描述远离愤怒烦恼，内心平稳不动的超世间正道安乐。
Dasamaṃ. · 第十。
Dutiyavaggavaṇṇanā niṭṭhitā. · 第二品释义完毕。
3. Tatiyavaggavaṇṇanā三、第三品注释
§141
141. Tatiyavaggassa paṭhame diṭṭhīvisūkānīti dvāsaṭṭhidiṭṭhigatāni. Tāni hi maggasammādiṭṭhiyā visūkaṭṭhena vijjhanaṭṭhena vilomaṭṭhena ca visūkāni. Evaṃ diṭṭhiyā visūkānīti diṭṭhivisūkāni, diṭṭhiyo eva vā visūkāni diṭṭhivisūkāni. Upātivattoti dassanamaggena atikkanto. Patto niyāmanti avinipātadhammatāya sambodhiparāyanatāya ca niyatabhāvaṃ adhigato, sammattaniyāmasaṅkhātaṃ vā paṭhamamagganti. Ettāvatā paṭhamamaggakiccanipphatti ca tassa paṭilābho ca vutto. Idāni paṭiladdhamaggoti iminā sesamaggapaṭilābhaṃ dasseti. Uppannañāṇomhīti uppannapaccekabodhiñāṇo amhi. Etena phalaṃ dasseti. Anaññaneyyoti aññehi ‘‘idaṃ saccaṃ idaṃ sacca’’nti nanetabbo. Etena sayambhutaṃ dīpeti. Patte vā paccekabodhiñāṇe aññaneyyatāya abhāvā sayaṃvasitaṃ. Samathavipassanāya vā diṭṭhivisūkāni upātivatto, ādimaggena patto niyāmaṃ, sesehi paṭiladdhamaggo, phalañāṇena uppannañāṇo, taṃ sabbaṃ attanāva adhigatoti anaññaneyyo. Sesaṃ vuttanayeneva veditabbaṃ (su. ni. aṭṭha. 1.54; apa. aṭṭha. 1.1.111).
第一品开篇云「正见安乐者」，即六十二种正见所得之各类安乐。此所谓「正见安乐」，按经义是指依正见（佛道法理之正确观点）而分别、知见反向及逆序视之所生之各种安乐。由此称为「见安乐」或「正见安乐」，其意即见解本身即安乐。谓「超越」者，谓借正道断见得正、获自在，临此境界谓之正道之超越。谓「得法之定宜」，即遵守无违之法理，成正觉果实定境，谓之正道之必然结果。此是第一正道功德之完毕与所得。今释谓「得定道」，则说明此为法身正道的最终利益所得。所谓「既得智慧光」，指出世间正觉智慧之现证。谓「不可他知」，意指此智慧非他人所能传授，乃自证之实义。由此自现真理，成为无依无他之光明所在。此智慧以定慧双运坚持，得超凡入圣之正见安乐。其余注疏亦证此理，诸义皆同趋一。如此正见安乐与超越之正道，则果报般涅槃皆为自得，不依他人所授之理想境界。
Na paraneyyoti na aññehi netabbo. Na parappattiyoti paccakkhadhammattā na aññehi saddahāpetabbo. Na parappaccayoti na assa paro paccayo, na parassa saddhāya vattatīti na parappaccayo. Na parapaṭibaddhagūti na aññesaṃ paṭibaddhañāṇagamano.
训释曰：不可依他，即不可托付于他人，也不可转让给他人。所谓不可他得，是依正理量自获其果，不应终日寄望于外。在因缘之理里，无他因无外道具信，而谓其不可他依。且不可他因，指不可依赖他方条件，亦无他人之信心可仰赖。此意旨在人修行所得功德不可托付于他，不可使他人代为担当之，须自立自得此义。故不可寄望于外，亦不可加依赖于第三方，无他执持之见，此即的中义理。又所谓未转他属义，指不属于他人之经验信解，更无依赖封闭之义。此即「不可他得」「不可他依」「不可他属」之严义。
Paṭhamaṃ. · 第一。
§142
142. Dutiye nillolupoti alolupo. Yo hi rasataṇhābhibhūto hoti, so bhusaṃ luppati punappunañca luppati, tena ‘‘lolupo’’ti vuccati. Tasmā esa taṃ paṭikkhipanto āha ‘‘nillolupo’’ti. Nikkuhoti ettha kiñcāpi yassa tividhakuhanavatthu natthi, so ‘‘nikkuho’’ti vuccati, imissā pana gāthāya manuññabhojanādīsu vimhayamanāpajjanato nikkuhoti ayamadhippāyo. Nippipāsoti ettha pātumicchā pipāsā, tassā abhāvena nippipāso, sādurasalobhena bhottukamyatāvirahitoti attho. Nimmakkhoti ettha paraguṇavināsanalakkhaṇo makkho, tassa abhāvena nimmakkho. Attano gahaṭṭhakāle sūdassa guṇamakkhanābhāvaṃ sandhāya āha. Niddhantakasāvamohoti ettha rāgādayo tayo kāyaduccaritādīni ca tīṇīti cha dhammā yathāsambhavaṃ appasannaṭṭhena sakabhāvaṃ vijahāpetvā parabhāvaṃ gaṇhāpanaṭṭhena kasaṭaṭṭhena ca ‘‘kasāvā’’ti veditabbā. Yathāha –
第二十四偈述曰「无贪无欲」者，谓非为味欲染故求食者是也。贪味所缚者，常失常丧，故名「贪」。此人断贪而弃俗，为「无贪」也；「无欲」者，不被色声香味触法等物引迷惑，心无痴愿求。彼放弃欲贪，名为「无欲」。至于「消沉」者，当作欲心非盛极而消退，欲乐之消逝称「消沉」，此即断欲也。所云「消尽」者，是指内心烦恼三毒与不善心态尽灭，谓之「消尽」。又所谓「无饥」者，非饥饿为饮食之渴，乃指无更深层欲求，是心已饱足。彼处所谓「消灭之渴」，源自适足之意，断不善欲望乃至余分烦恼，故得「无渴」。又「灭尽」者，内心杂染消散，以为「灭尽」。又说「三秽」者，即为贪嗔痴三毒，依其分别言，包括身语意所生坏秽诸欲，谓之「三秽」也。意即终断此三秽，即为「消沉」者。由此续明三秽分别及其消散之法理，基于真实观照与修习，方得此境。
‘‘Tattha katame tayo kasāvā? Rāgakasāvo dosakasāvo mohakasāvo, ime tayo kasāvā. Tattha katame aparepi tayo kasāvā? Kāyakasāvo vacīkasāvo manokasāvo’’ti (vibha. 924).
又问曰：「三秽为何？」答：「贪秽、嗔秽、痴秽，三者即为此三秽。」又问：「其余为何？」答：「身秽、语秽、心秽。」此以第二次五蕴划分，将其归为身语意三种秽染，合称「三秽」。此亦义理之详释，具足摄受欲恶之三种秽。同时举例指明三秽之根源，为欲贪嗔痴的根本烦恼，需如是分别清净，方能断其习性。
Tesu mohaṃ ṭhapetvā pañcannaṃ kasāvānaṃ tesañca sabbesaṃ mūlabhūtassa mohassa niddhantattā niddhantakasāvamoho, tiṇṇaṃ eva vā kāyavacīmanokasāvānaṃ mohassa ca niddhantattā niddhantakasāvamoho. Itaresu nillolupatādīhi rāgakasāvassa, nimmakkhatāya dosakasāvassa niddhantabhāvo siddho eva. Nirāsasoti nittaṇho. Sabbaloketi sakalaloke, tīsu bhavesu dvādasasu vā āyatanesu bhavavibhavataṇhāvirahito hutvāti attho. Sesaṃ vuttanayeneva veditabbaṃ . Atha vā tayopi pāde vatvā eko careti eko carituṃ sakkuṇeyyāti evampi ettha sambandho kātabbo (su. ni. aṭṭha. 1.96).
此处说明舍弃痴秽，断除烦恼后，五种秽染皆消灭，此即为无余断秽；三种身语意秽，乃烦恼之根本。其他状态如无贪欲者，是因贪秽消失；无嗔者，因嗔秽断绝。称无欲者、无恚者、无痴者，亦是指此理。所谓「无希望」是指于世间十二界欲界生死轮回无渴望。此处依诸注疏同释，悉应明了。且复具足义理，谨守文中诸义，乃断除欲恶烦恼根本，建立涅槃正见之证。若提足一足偏行，必难成正理。故此处诸义相承，皆为相应语境内理之完整阐发。
Dutiyaṃ. · 第二。
§143
143. Tatiye ayaṃ saṅkhepattho – yvāyaṃ dasavatthukāya pāpadiṭṭhiyā samannāgatattā pāpo. Paresampi anatthaṃ dassetīti anatthadassī. Kāyaduccaritādimhi ca visame niviṭṭho. Taṃ atthakāmo kulaputto pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ. Sayaṃ na seveti attano vasena taṃ na seveyya. Yadi pana paravaso hoti, kiṃ sakkā kātunti vuttaṃ hoti. Pasutanti pasaṭaṃ, diṭṭhivasena tattha tattha lagganti attho. Pamattanti kāmaguṇesu vossaṭṭhacittaṃ, kusalabhāvanārahitaṃ vā. Taṃ evarūpaṃ na seve na bhaje na payirupāse, aññadatthu eko care khaggavisāṇakappoti.
第143条 此为第三类总结义项——谓此因十法的恶见所具足者为恶。谓他人亦不应示现无益，因其为无益观者。于身行为等方面无明混乱而覆没。若非愿得其益者，则家子应当远离此恶伴侣、无益观者及无明混乱者。若自己不善待自己体性，则无可奉养。若为他人之奴，则无所能为。所谓迷惑者，即心迷惑不清，见地不正，因此处处陷入无益处。于欲爱诸性中放逸懈怠，缺乏善修习。此等者不可奉养、不共结、不可亲近，若他处有他何人行持锋利毒箭，亦不可行近。
Niddese sayaṃ na seveyyāti sāmaṃ na upasaṅkameyya. Sāmaṃ na seveyyāti cittenapi na upasaṅkameyya. Na seveyyāti na bhajeyya. Naniseveyyāti samīpampi na gaccheyya. Na saṃseveyyāti dūre bhaveyya. Na parisaṃseveyyāti paṭikkameyya.
释义：自己不奉养者，亦不可共同前往。不可共同前往者，心亦不可亲近。不可奉养者，不可共事。不奉养者，则近处勿往。不可同事者，当远离。不可相伴者，应当退避。
Tatiyaṃ. · 第三。
§144
144. Catutthe ayaṃ saṅkhepattho – bahussutanti duvidho bahussuto tīsu piṭakesu atthato nikhilo pariyattibahussuto ca maggaphalavijjābhiññānaṃ paṭividdhattā paṭivedhabahussuto ca. Āgatāgamo dhammadharo. Uḷārehi pana kāyavacīmanokammehi samannāgato uḷāro. Yuttapaṭibhāno ca muttapaṭibhāno ca yuttamuttapaṭibhāno ca paṭibhānavā. Pariyattiparipucchādhigamavasena vā tidhā paṭibhānavā veditabbo. Yassa hi pariyatti paṭibhāti, so pariyattipaṭibhānavā. Yassa atthañca ñāyañca lakkhaṇañca ṭhānāṭṭhānañca paripucchantassa paripucchā paṭibhāti, so paripucchāpaṭibhānavā. Yena maggādayo paṭividdhā honti, so adhigamapaṭibhānavā. Taṃ evarūpaṃ bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ. Tato tassānubhāvena attatthaparatthaubhayatthabhedato vā diṭṭhadhammikasamparāyikaparamatthabhedato vā anekappakārāni aññāya atthāni, tato ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādīsu (ma. ni. 1.18; saṃ. ni. 2.20; mahāni. 174) kaṅkhāṭṭhānesu vineyya kaṅkhaṃ vicikicchaṃ vinetvā vināsetvā evaṃ katasabbakicco eko care khaggavisāṇakappoti (su. ni. aṭṭha. 1.58).
第144条 此为第四类总结义项——所谓多闻者有二，一者于三藏俱全通达，义理完备、广泛多闻者；二者由止观断证道果及三明得知真义者。彼为来去自由、持守法义者。具足身语意正知正见的贤者。彼有顺转反转解说，皆能自在。以诵说内容精解、询问探讨三种方式，应得知其通达。能通达经典者，即为经通达人。能问理义者，即为理义通达者。能断证道果者，即为证果通达人。应当共修如此多闻、持法、贤明、正直、善交往、勤修习者。因其因缘、根柢不同，对同一法义或显俗或真理、或依立场差别有多种理解，故于怀疑之处应当破除疑虑、断除疑惑。为此奉行整修一切功德，犹如独自持利利剑。
Catutthaṃ. · 第四。
§145
145. Pañcame khiḍḍā ca rati ca pubbe vuttāva. Kāmasukhanti vatthukāmasukhaṃ. Vatthukāmāpi hi sukhassa visayādibhāvena sukhanti vuccanti. Yathāha – ‘‘atthi rūpaṃ sukhaṃ sukhānupatita’’nti (saṃ. ni. 3.60). Evametaṃ khiḍḍaṃ ratiṃ kāmasukhañca imasmiṃ okāsaloke analaṅkaritvā alanti akatvā ‘‘etaṃ tappaka’’nti vā ‘‘sārabhūta’’nti vā evaṃ aggahetvā. Anapekkhamānoti tena analaṅkaraṇena anapekkhanasīlo apihāluko nittaṇho. Vibhūsaṭṭhānāvirato saccavādī eko careti. Tattha vibhūsā duvidhā agārikavibhūsā ca anagārikavibhūsā ca. Tattha agārikavibhūsā sākaṭaveṭhanamālāgandhādi, anagārikavibhūsā ca pattamaṇḍanādi. Vibhūsā eva vibhūsaṭṭhānaṃ, tasmā vibhūsaṭṭhānā tividhāyapi viratiyā virato. Avitathavacanato saccavādīti evamattho daṭṭhabbo (su. ni. aṭṭha. 1.59).
第145条 之前已讲过玩乐与爱好。所谓贪欲之乐即世间欲乐。亦即因欲所生乐，谓有快乐的缘起。如《相应部》言：有色乃生乐。如此玩乐爱好及欲乐于此俗世若不装饰、不传播、不旁及，即称为小节、净业。无依赖者即无挂碍，诚实守信，唯有一人行此。装饰有二：有为装饰与无为装饰。有为者如车辆装饰、涂抹芳香等；无为者为衣着端正等。装饰即为饰处，故于三种装饰处皆应断除。勿虚伪之语，诚实为义。
Pañcamaṃ. · 第五。
§146
146. Chaṭṭhe dhanānīti muttāmaṇiveḷuriyasaṅkhasilāpavāḷarajatajātarūpādīni ratanāni. Dhaññānīti sālivīhiyavagodhumakaṅkuvarakakudrūsakappabhedāni satta sesāparaṇṇāni ca. Bandhavānīti ñātibandhu, gottabandhu, mittabandhu, sippabandhuvasena catubbidhabandhave. Yathodhikānīti sakasakaodhivasena ṭhitāniyeva. Sesaṃ vuttanayamevāti (su. ni. aṭṭha. 1.60).
第146条 所谓宝石如珍珠、玛瑙、玻璃、玉石等宝物。所谓五谷即水稻、麦子、豆类、瓜果等七种谷物及其他种类。所谓亲属即亲戚、族属、朋友与同事等共四类关系。所谓如数即一如同行、同住之意。其余之意义即如此等（同前）。
Chaṭṭhaṃ. · 第六。
§147
147. Sattame saṅgo esoti attano upabhogaṃ niddisati. So hi sajjanti tattha pāṇino kaddame paviṭṭho hatthī viyāti saṅgo. Parittamettha sokhyanti ettha pañcakāmaguṇūpabhogakāle viparītasaññāya uppādetabbato kāmāvacaradhammapariyāpannato vā lāmakaṭṭhena sokhyaṃ parittaṃ, vijjuppabhāya obhāsitanaccadassanasukhaṃ viya ittaraṃ, tāvakālikanti vuttaṃ hoti. Appassādo dukkhamettha bhiyyoti ettha ca yvāyaṃ ‘‘yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti vutto, so yamidaṃ ‘‘ko ca, bhikkhave, kāmānaṃ ādīnavo, idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti yadi muddāya yadi gaṇanāyā’’ti (ma. ni. 1.162) evamādinā nayenettha dukkhaṃ vuttaṃ, taṃ upanidhāya appodakabindumatto hoti, atha kho dukkhameva bhiyyo bahu, catūsu samuddesu udakasadiso hoti. Tena vuttaṃ – ‘‘appassādo dukkhamettha bhiyyo’’ti. Gaḷo esoti assādaṃ dassetvā ākaḍḍhanavasena baḷiso viya eso, yadidaṃ pañca kāmaguṇā. Iti ñatvā matimāti evaṃ ñatvā buddhimā paṇḍito puriso sabbampetaṃ pahāya eko care khaggavisāṇakappoti (su. ni. aṭṭha. 1.61).
第147条 所谓结缚，指自家所有之所需。现成之拥有，如马、牛、象、骡子、手部工具、马具、象鞍、轻巧工具等事物。缘于欲乐之五欲之娱乐，起反见妄想，易生烦恼。如有断灭、无量乐之解说，乃因五欲之乐而生烦恼故。故称此地苦病尤甚。其象如水滴之聚集，未央难息。故言“此处诸苦尤胜”。喻结缚为贪之具，因五欲之乐。知此理者智慧人会弃此独自持利利剑而行（据《增支部》等）。
Sattamaṃ. · 第七。
§148
148. Aṭṭhamagāthāya dutiyapāde jālanti suttamayaṃ vuccati. Ambūti udakaṃ, tattha caratīti ambucārī, macchassetaṃ adhivacanaṃ. Salile ambucārī salilambucārī. Tasmiṃ nadīsalile jālaṃ bhetvā gataambucārīvāti vuttaṃ hoti. Tatiyapāde daḍḍhanti daḍḍhaṭṭhānaṃ vuccati. Yathā aggi daḍḍhaṭṭhānaṃ puna na nivattati, na tattha bhiyyo āgacchati, evaṃ maggañāṇagginā daḍḍhaṃ kāmaguṇaṭṭhānaṃ anivattamāno, tattha bhiyyo anāgacchantoti vuttaṃ hoti. Sesaṃ vuttanayamevāti.
第148节，关于第八道歌的第二节云：这是由细小线网所缔结，称为网状或细网。水，谓之水；行走其中者称水行者，这是对“鱼”一词的说法。在水中行走者，即水行者，遇河流水域则破网而去。第三节云：牢固者称为牢固之地。如火在燃烧处不再复燃，不再增添，亦复如是，通达道果火焰牢固而不移，善根牢固不复退失，故云不再复来。以上均属对先前说法的说明。
Saṃyojanānīti yassa saṃvijjanti, taṃ puggalaṃ vaṭṭasmiṃ saṃyojenti bandhantīti saṃyojanāni. Imāni pana saṃyojanāni kilesapaṭipāṭiyāpi āharituṃ vaṭṭati maggapaṭipāṭiyāpi. Kāmarāgapaṭighasaṃyojanāni anāgāmimaggena pahīyanti, mānasaṃyojanaṃ arahattamaggena, diṭṭhivicikicchāsīlabbataparāmāsā sotāpattimaggena, bhavarāgasaṃyojanaṃ arahattamaggena, issāmacchariyāni sotāpattimaggena, avijjā arahattamaggena. Maggapaṭipāṭiyā diṭṭhivicikicchāsīlabbataparāmāsaissāmacchariyā sotāpattimaggena pahīyanti, kāmarāgapaṭighā anāgāmimaggena, mānabhavarāgaavijjā arahattamaggenāti. Bhinditvāti bhedaṃ pāpetvā. Pabhinditvāti chindaṃ katvā. Dālayitvāti phāletvā. Padālayitvāti hīretvā. Sampadālayitvāti upasaggena padaṃ vaḍḍhitaṃ.
缚住之意即捆绑牵连，谓将个体系于轮回之中，故称为缚。此缚有顺气垢品之流转途径，也依照修道路径而获解脱。欲贪、嗔恚之缚断于阿那含道，心缚断于阿拉汉道，见疑戒慢之缚断于须陀洹果，生爱之缚断于阿拉汉道，贪嗔嫉妒及奇异执着断于须陀洹果，无明断于阿拉汉道。遵道理性，见疑及戒慢及嫉妒奇异等于须陀洹果道断除，欲贪及嗔恚断于阿那含道，心及生爱及无明断于阿拉汉道。破除谓分解割断，断绝谓切断，破坏谓消除，毁灭谓压伏，增盛谓本质增大。
Aṭṭhamaṃ. · 第八。
§149
149. Navame okkhittacakkhūti heṭṭhākhittacakkhu, satta gīvaṭṭhīni paṭipāṭiyā ṭhapetvā parivajjanapahātabbadassanatthaṃ yugamattaṃ pekkhamānoti vuttaṃ hoti. Na tu hanukaṭṭhinā hadayaṭṭhiṃ saṅghaṭṭento. Evañhi okkhittacakkhutā na samaṇasārūppā hoti. Na ca pādaloloti ekassa dutiyo dvinnaṃ tatiyoti evaṃ gaṇamajjhaṃ, pavisitukāmatāya kaṇḍūyamānapādo viya abhavanto, dīghacārikaanavaṭṭhitacārikavirato vā. Guttindriyoti chasu indriyesu idha manindriyassa visuṃ vuttattā vuttāvasesavasena gopitindriyo. Rakkhitamānasānoti mānasaṃyeva mānasānaṃ, taṃ rakkhitamassāti rakkhitamānasāno. Yathā kileseti na viluppati, evaṃ rakkhitacittoti vuttaṃ hoti. Anavassutoti imāya paṭipattiyā tesu tesu ārammaṇesu kilesaanvāssavavirahito. Apariḍayhamānoti evaṃ anvāssavavirahitā eva kilesaggīhi apariḍayhamāno, bahiddhā vā anavassuto, ajjhattaṃ apariḍayhamāno. Sesaṃ vuttanayamevāti (su. ni. aṭṭha. 1.63).
第149节，所谓第九眼，即下方目，七轮置于顺序，是为了观察辨别被弃之法以示现象，非如骨节般死硬斑滞。此种视觉非普通沙门同类。脚步不灵活亦不如第二、第三类中之有二，似有瘙痒难忍之步履，或不善於长途行走而戒断之。所谓守护内根，乃是指六根中心得守护之义，由心得守护，故称为守护体心。犹如烦恼不污染，谓心得护持者。无杂染即缘行于此修道之处皆无烦恼污垢。无染污即缘此根终无污染，有染之境外若内心内无污染。以上乃对前文的补注说明（详见《净饭食经疏》1.63）。
Cakkhunā rūpaṃ disvāti kāraṇavasena ‘‘cakkhū’’ti laddhavohārena rūpadassanasamatthena cakkhuviññāṇena rūpaṃ disvā. Porāṇā panāhu –
谓由眼识见形色，即在条件导致下，以“眼”为名，依辅助光明之作用，依眼识之观察能力看见形色。昔人尚云——
‘‘Cakkhu rūpaṃ na passati acittakattā, cittaṃ na passati acakkhukattā, dvārārammaṇasaṅghaṭṭane pana pasādavatthukena cittena passati. Īdisī panesā ‘dhanunā vijjhatī’tiādīsu viya sasambhārakathā nāma hoti, tasmā cakkhuviññāṇena rūpaṃ disvāti ayamevettha attho’’ti (visuddhi. 1.15; dha. sa. aṭṭha. 1352).
“眼不能由无心性来见，心不能由无眼性来见。唯借门的缘和根的接合用心方能见。此犹如诸说‘用弓射箭’，意指聚合帮助作用，这便是借眼识见色之义。”（参《净饭食经疏》1.15、《法句经疏》1352）
Nimittaggāhīti itthipurisanimittaṃ vā subhanimittādikaṃ vā kilesavatthubhūtaṃ nimittaṃ chandarāgavasena gaṇhāti, diṭṭhamattavasena na saṇṭhāti. Anubyañjanaggāhīti kilesānaṃ anubyañjanato pākaṭabhāvakaraṇato ‘‘anubyañjana’’nti laddhavohāraṃ hatthapādahasitalapitavilokitādibhedaṃ ākāraṃ gaṇhāti.
“所取相”谓女子或男子之相，或贤明之相等，外相之染污取欲贪而执着，非单凭所见取持。所谓“所取别相”谓由烦恼分别作用而显现，如手足指头、毛发唇齿眼目等形态差异，属于因识别而显现之形态。
Yatvādhikaraṇamenantiādimhi yaṃkāraṇā yassa cakkhundriyāsaṃvarassa hetu. Etaṃ puggalaṃ satikavāṭena cakkhundriyaṃ asaṃvutaṃ apihitacakkhudvāraṃ hutvā viharantaṃ ete abhijjhādayo dhammā anvāssaveyyuṃ. Tassa saṃvarāya na paṭipajjatīti tassa cakkhundriyassa satikavāṭena pidahanatthāya na paṭipajjati. Evaṃbhūtoyeva ca ‘‘na rakkhati cakkhundriyaṃ. Na cakkhundriye saṃvaraṃ āpajjatī’’tipi vuccati.
所谓『业因』，是指此起始之因，即眼根受制止的缘故。此人虽具觉知门槛，却不束缚眼根，放任其如开阔之眼门行住，故烦恼等境界得以依此而随流不停。其因不生束缚，乃因不欲燃烧此眼根的觉知器门，故不生束缚。由此起故，有言曰『眼根不自护，眼根亦不生束缚』。
Tattha kiñcāpi cakkhundriye saṃvaro vā asaṃvaro vā natthi. Na hi cakkhupasādaṃ nissāya sati vā muṭṭhassaccaṃ vā uppajjati, api ca yadā rūpārammaṇaṃ cakkhussa āpāthaṃ āgacchati, tadā bhavaṅge dvikkhattuṃ uppajjitvā niruddhe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati, tato cakkhuviññāṇaṃ dassanakiccaṃ tato vipākamanodhātu sampaṭicchanakiccaṃ tato vipākāhetukamanoviññāṇadhātu santīraṇakiccaṃ tato kiriyāhetukamanoviññāṇadhātu voṭṭhapanakiccaṃ sādhayamānā uppajjitvā nirujjhati, tadanantaraṃ javanaṃ javati. Tatrāpi neva bhavaṅgasamaye, na āvajjanādīnaṃ aññatarasamaye saṃvaro vā asaṃvaro vā atthi, javanakkhaṇe pana sace dussīlyaṃ vā muṭṭhassaccaṃ vā aññāṇaṃ vā akkhanti vā kosajjaṃ vā uppajjati, asaṃvaro hoti. Evaṃ honto pana so cakkhundriye asaṃvaroti vuccati. Kasmā? Yasmā tasmiṃ sati dvārampi aguttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipi. Yathā kiṃ? Yathā nagare catūsu dvāresu asaṃvutesu kiñcāpi antogharadvārakoṭṭhakagabbhādayo susaṃvutā, tathāpi antonagare sabbaṃ bhaṇḍaṃ arakkhitaṃ agopitameva hoti. Nagaradvārena hi pavisitvā corā yadicchanti, taṃ hareyyuṃ. Evameva javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati dvārampi aguttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipīti.
此处眼根既无束缚，亦无不束缚。因眼根非依眼欲发，亦非依觉知自守而生。且当色所缘现至眼时，内行蕴曾两次生起，经染净行因缘所摄持之事成就后，便断灭。由此眼识生起，为见别业、成就报业、因缘别识、因缘业识，以致再生，然此时眼识流转自生自灭。然此内行蕴际及启（三新起经染行）际，无任何时间乃至生起杂染行为、无节制、无知、散漫、随意故，无束缚。故此时称眼根无束缚。何以故？因其觉知门未被束缚，内行蕴中更有无碍之业行。譬如城中四门之一虽不严防守，但城内宝物依然完护无失。又如城门虽严守，小贼未入城，然城中宝物反无保护。因此内行蕴中杂染、无律行虽有无碍自由，但觉知门为不守门，导致无束缚之状态。
Cakkhunā rūpaṃ disvā na nimittaggāhī hotītiādīsu na nimittaggāhī hotīti chandarāgavasena vuttappakāraṃ nimittaṃ na gaṇhāti. Evaṃ sesapadānipi vuttapaṭikkhepena veditabbāni. Yathā ca heṭṭhā ‘‘javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati dvārampi aguttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipī’’ti vuttaṃ, evamidha tasmiṃ sīlādīsu uppannesu dvārampi guttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipi. Yathā kiṃ? Yathā nagaradvāresu saṃvutesu kiñcāpi antogharādayo asaṃvutā honti. Tathāpi antonagare sabbaṃ bhaṇḍaṃ surakkhitaṃ sugopitameva hoti. Nagaradvāresu pihitesu corānaṃ paveso natthi. Evameva javane sīlādīsu uppannesu dvārampi guttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipi. Tasmā javanakkhaṇe uppajjamānopi cakkhundriye saṃvaroti vutto (dha. sa. aṭṭha. 1352; visuddhi. 1.15).
虽见色而不取相，亦谓不取相，此是欲爱之所引不取真相之法。此理亦须由反证验证。正如上面所言：在内行蕴杂染行为生起时，觉知门虽未严守，而内行蕴中杂染行为无约束束缚，故此时虽觉知门失守，但内行蕴杂染活动自有其潜藏。譬如城门虽闭一扇门，盗贼均不能入，城中宝物反得很好保护。城门虽有守卫，但盗贼也无进入之门。此即于内行蕴杂染行为时觉知门或闭或开之义故。故云，虽于内行蕴杂染行为生起时有人说眼根有束缚（见巴利经论），然实则内行蕴杂染行为自有潜藏拘束。
Avassutapariyāyañcāti kilesehi tintakāraṇañca. Anavassutapariyāyañcāti kilesehi atintakāraṇañca.
所谓污秽缘起者，是指烦恼三种起因。所谓无污秽缘起者，是指烦恼非三种起因。
Piyarūperūpeti iṭṭhajātike rūpārammaṇe. Appiyarūpe rūpeti aniṭṭhasabhāve rūpārammaṇe. Byāpajjatīti dosavasena pūtibhāvamāpajjati. Otāranti chiddaṃ antaraṃ. Ārammaṇanti paccayaṃ.
所谓色爱，乃喜好所生之色境观。所谓不喜色者，是指不善之色境观。所谓染者，因嗔恨而生污秽污染。所谓断灭者，是指间断、断绝之义。所谓缘起，是指出现之条件因缘。
Adhibhaṃsūti maddaṃsu. Na adhibhosīti na maddi. Bahalamattikāti punappunaṃ dānavasena uddhamāyikā bahalamattikā. Addāvalepanāti asukkhamattikadānā. Sesamettha uttānaṃ.
所谓破坏者，是指毁损。所谓非破坏者，是非毁损者。所谓多所施者，是指屡受布施多次，性情柔和者。所谓涂抹，是指以不净粉抹涂。以上诸法皆属于初步讲解。
Navamaṃ. · 第九。
§150
150. Dasame kāsāyavattho abhinikkhamitvāti imassa pādassa gehā abhinikkhamitvā kāsāyavattho hutvāti evamattho veditabbo. Sesaṃ vuttanayeneva sakkā jānitunti na vitthāritanti.
第150节 “染衣”是指染色的僧衣。从本足处出家，即是脱出世俗家屋，成为染衣者，这应如此理解。其余内容只能依照已有教说知晓，无法详尽展开。
Dasamaṃ. · 第十。
Tatiyavaggavaṇṇanā niṭṭhitā. · 第三品解释完毕。
4. Catutthavaggavaṇṇanā4. 第四品释义
§151
151. Catutthavaggassa paṭhame rasesūti ambilamadhuratittakakaṭukaloṇikakhārikakasāvādibhedesu sāyanīyesu. Gedhaṃ akaranti giddhiṃ akaronto, taṇhaṃ anuppādentoti vuttaṃ hoti. Aloloti ‘‘idaṃ sāyissāmi, idaṃ sāyissāmī’’ti evaṃ rasavisesesu anākulo. Anaññaposīti posetabbakasaddhivihārikādivirahito, kāyasandhāraṇamattena santuṭṭhoti vuttaṃ hoti. Yathā vā pubbe uyyāne rasesu gedhakaraṇalolo hutvā aññaposī āsiṃ, evaṃ ahutvā yāya taṇhāya lolo hutvā rasesu gedhaṃ karoti, taṃ taṇhaṃ hitvā āyatiṃ taṇhāmūlakassa aññassa attabhāvassa anibbattanena anaññaposīti dasseti. Atha vā atthabhañjanakaṭṭhena kilesā ‘‘aññe’’ti vuccanti, tesaṃ aposanena anaññaposīti ayamettha attho. Sapadānacārīti avokkammacārī anupubbacārī, gharapaṭipāṭiṃ achaḍḍetvā aḍḍhakulañca daliddakulañca nirantaraṃ piṇḍāya pavisamānoti attho. Kule kule appaṭibaddhacittoti khattiyakulādīsu yattha katthaci kilesavasena alaggacitto, candūpamo niccanavako hutvāti attho. Sesaṃ vuttanayamevāti (su. ni. aṭṭha. 1.65; apa. aṭṭha. 1.1.121).
第151节 在第四品第一篇“味”中，论及酸、甜、苦、辣、涩等几种味道的不同。众生因执着贪欲而生渴爱，若断除贪欲则渴爱息灭。执著像自言“我将饮此，我将饮彼”，即是对味觉无明之缠绕。断除它，则安住于不增不减的信心与行持，生身满足。譬如从前在果园中，嗜味者执著果实，后来断执，渴爱消失，转而造作离渴爱之行，显示无有他者的信心依止。若执坏木为他物则为染污，否定他者则是此义。反覆迁徙，不着家宅，放弃亲族，持续托钵乞食，是谓流浪行。诸族中若心不执著，即如恒常燃烛，常明不息。其余内容亦按此理说明。
Paṭhamaṃ. · 第一。
§152
152. Dutiye āvaraṇānīti nīvaraṇāneva, tāni atthato uragasutte (su. ni. 1 ādayo) vuttāni. Tāni pana yasmā abbhādayo viya candaṃ sūriyaṃ vā ceto āvaranti, tasmā ‘‘āvaraṇāni cetaso’’ti vuttāni. Tāni upacārena vā appanāya vā pahāya. Upakkileseti upagamma cittaṃ vibādhente akusale dhamme, vatthopamādīsu (ma. ni. 1.70 ādayo) vutte abhijjhādayo vā. Byapanujjāti panuditvā vināsetvā, vipassanāmaggena pajahitvāti attho . Sabbeti anavasese. Evaṃ samathavipassanāsampanno paṭhamamaggena diṭṭhinissayassa pahīnattā anissito. Sesamaggehi chetvā tedhātukagataṃ sinehadosaṃ, taṇhārāganti vuttaṃ hoti. Sineho eva hi guṇapaṭipakkhato sinehadosoti vutto. Sesaṃ vuttanayameva (su. ni. aṭṭha. 1.66).
第152节 “第二障”即五盖，巴利经中如《乌拉迦经》所说。五盖因遮蔽心识，如同夜暗月缺，故称为“心之障碍”。五盖应当由近行、安住除去。五盖妨碍善行，妨碍诸佛法念头，尤以贪欲为主。修慧观照，于其道除灭。全面断绝五盖，靠止禅和观慧的双修，能彻底灭除见解障碍。除障即断染污，使欲、嗔等烦恼熄灭。五盖障碍的其他内容，皆依照已言解释。
Dutiyaṃ. · 第二。
§153
153. Tatiye vipiṭṭhikatvānāti piṭṭhito katvā, chaḍḍetvā jahitvāti attho. Sukhaṃ dukhañcāti kāyikaṃ sātāsātaṃ. Somanassadomanassanti cetasikaṃ sātāsātaṃ. Upekkhanti catutthajjhānupekkhaṃ. Samathanti catutthajjhānasamathameva. Visuddhanti pañcanīvaraṇavitakkavicārapītisukhasaṅkhātehi navahi paccanīkadhammehi vimuttattā atisuddhaṃ, niddhantasuvaṇṇamiva vigatūpakkilesanti attho.
第153节 “第三”即舍弃已染污的习气和身心行为。以舍弃为义。乐苦俱体，身感受之苦乐交互而现。喜乐与忧苦属心识分别。平等观即第四禅的舍念。定是第四禅的定境。清净是洗净因欲染而生的五毒分别妄念，令内心十法均得清净，像纯黄金那样无染垢，名为清净。
Ayaṃ pana yojanā – vipiṭṭhikatvāna sukhaṃ dukkhañca pubbeva, paṭhamajjhānūpacārabhūmiyaṃyeva dukkhaṃ, tatiyajjhānūpacārabhūmiyañca sukhanti adhippāyo. Puna ādito vuttaṃ ca-kāraṃ parato netvā ‘‘somanassaṃ domanassañca vipiṭṭhikatvāna pubbevā’’ti adhikāro. Tena somanassaṃ catutthajjhānūpacāre, domanassañca dutiyajjhānūpacāreyevāti dīpeti. Etāni hi etesaṃ pariyāyato pahānaṭṭhānāni. Nippariyāyato pana dukkhassa paṭhamajjhānaṃ, domanassassa dutiyajjhānaṃ, sukhassa tatiyajjhānaṃ, somanassassa catutthajjhānaṃ pahānaṭṭhānaṃ. Yathāha – ‘‘paṭhamajjhānaṃ upasampajja viharati etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’’tiādi (saṃ. ni. 5.510). Taṃ sabbaṃ heṭṭhā vuttanayena gahetabbaṃ. Parato pubbevāti tīsu paṭhamajjhānadīsu dukkhadomanassasukhāni vipiṭṭhikatvā ettheva ca catutthajjhāne somanassaṃ vipiṭṭhikatvā imāya paṭipadāya laddhānupekkhaṃ samathaṃ visuddhaṃ eko care iti. Sesaṃ vuttanayamevāti (su. ni. aṭṭha. 1.67; apa. aṭṭha. 1.1.123).
本节谈一结合点——经过断除第前三禅所依的苦、忧、乐后，于第四禅中提升出神智。修止所依境是前禅苦，忧服从于第二禅，乐服从于第三禅，喜属第四禅，彼此相承次第依止。修此法，由断除对应烦恼得安乐清净，进而具备止禅之功德。常有经典诸云：如初入第一禅已断除苦感。此全依照已指明释义作最下层基础。依前三禅断除相应烦恼后，彼时在第四禅中断除喜乐，修持此法而到达止、清净。其余内容悉依实义。
Tatiyaṃ. · 第三。
§154
154. Catutthe āraddhaṃ vīriyaṃ assāti āraddhaviriyo. Etena attano vīriyārambhaṃ ādivīriyaṃ dasseti. Paramattho vuccati nibbānaṃ, tattha pattiyā paramatthapattiyā. Etena vīriyārambhena pattabbaphalaṃ dasseti. Alīnacittoti etena vīriyupatthambhānaṃ cittacetasikānaṃ alīnataṃ dasseti. Akusītavuttīti etena ṭhānāsanacaṅkamādīsu kāyassa anavasīdanaṃ. Daḷhanikkamoti etena ‘‘kāmaṃ taco ca nhāru cā’’ti (ma. ni. 1.184; saṃ. ni. 2.22; a. ni. 2.5; mahāni. 196) evaṃ pavattaṃ padahanavīriyaṃ dasseti. Yaṃ taṃ anupubbasikkhādīsu padahanto ‘‘kāyena ceva paramatthasaccaṃ sacchikaroti, paññāya ca naṃ ativijjha passatī’’ti vuccati. Atha vā etena maggasampayuttavīriyaṃ dasseti. Tañhi daḷhañca bhāvanāpāripūrigatattā, nikkamo ca sabbaso paṭipakkhā nikkhantattā, tasmā taṃsamaṅgīpuggalopi daḷho nikkamo assāti ‘‘daḷhanikkamo’’ti vuccati. Thāmabalūpapannoti maggakkhaṇe kāyathāmena ñāṇabalena ca upapanno. Atha vā thāmabhūtena balena upapannoti thāmabalūpapanno, thirañāṇabalūpapannoti vuttaṃ hoti. Etena tassa vīriyassa vipassanāñāṇasampayogaṃ dīpento yoniso padahanabhāvaṃ sādheti. Pubbabhāgamajjhimaukkaṭṭhavīriyavasena vā tayopi pādā yojetabbā. Sesaṃ vuttanayamevāti (su. ni. aṭṭha. 1.68).
第154节 第四禅令发起精进，谓之已发起之精进。此显示自心已萌动之精进起始。终极意义乃涅槃，其得对应涅槃，故谓究竟义境。藉此精进显示应得果报。心志怠惰则有精进障碍。所谓心身未衰落之安适状态，如经典所说浴火精进。于初修行，日日精进，乃能以身证得无生实相，慧眼见其真谛。亦彰显修道中能发起坚强精进。由于此精进，定能圆满修习，成就无余断除一切隐恶。曼陀罗等律中，谓此人具强韧觉慧之成果。初段将修此具足精进与禅定，彼此配合，形成坚固力量。此是贯彻彻底的慧观精进。依据之前所示，三个阶段的精进当连系相应禅阶。本节其余内容依实义表达。
Catutthaṃ. · 第四。
§155
155. Pañcame paṭisallānanti tehi tehi sattasaṅkhārehi paṭinivattitvā sallīnaṃ, ekattasevitā ekībhāvo kāyavivekoti attho. Jhānanti paccanīkajhāpanato ārammaṇalakkhaṇūpanijjhānato ca cittaviveko vuccati. Tattha aṭṭha samāpattiyo nīvaraṇādipaccanīkajhāpanato kasiṇādiārammaṇūpanijjhānato ca ‘‘jhāna’’nti vuccati. Vipassanāmaggaphalāni sattasaññādipaccanīkajhāpanato lakkhaṇūpanijjhānato ca ‘‘jhāna’’nti vuccati. Idha pana ārammaṇūpanijjhānameva adhippetaṃ . Evametaṃ paṭisallānañca jhānañca ariñcamānoti ajahamāno anissajjamāno. Dhammesūti vipassanupagesu pañcakkhandhādidhammesu. Niccanti satataṃ samitaṃ abbokiṇṇaṃ. Anudhammacārīti te dhamme ārabbha pavattamānena anugataṃ vipassanādhammaṃ caramāno. Atha vā dhammesūti ettha dhammāti nava lokuttaradhammā, tesaṃ dhammānaṃ anulomo dhammoti anudhammo, vipassanāyetaṃ adhivacanaṃ. Tattha ‘‘dhammānaṃ niccaṃ anudhammacārī’’ti vattabbe gāthābandhasukhatthaṃ vibhattibyattayena ‘‘dhammesū’’ti vuttaṃ siyā. Ādīnavaṃ sammasitā bhavesūti tāya anudhammacāritāsaṅkhātāya vipassanāya aniccākārādidosaṃ tīsu bhavesu samanupassanto evaṃ imāya kāyavivekacittavivekaṃ ariñcamāno sikhāppattavipassanāsaṅkhātāya paṭipadāya adhigatoti vattabbo eko careti evaṃ yojanā veditabbā (su. ni. aṭṭha. 1.69; apa. aṭṭha. 1.1.125).
第155条。所谓『第五，退却』，是指在各各身心作用中回转而退却，远离烦扰，得到调伏，专一修持，产生独觉的身体独立脱离，即身念分离之义。所谓『禅』是指因回向五蕴及具足之境而进入的禅定状态。就此八种究竟禅境，乃因摄心于烦恼遮断及五种业相等境而生起之禅定。观智禅定果报，是因辨别三界诸法及相异等境相而生之禅定。这里特别强调禅定乃由专注于境缘而产生。如此退涉与禅定皆非自我的，不起我执，无所依赖。所谓法者，指观智摄归五蕴等法。法恒常，常受持，久修不退。所谓依法修行者，谓顺随当下正在起修之观智法而行。或所谓法者，指超越世间九种圣法，随其顺流而行，此名观智。此处有云『法恒行者』，其意在以诵行文简要体现出『法』之所指。观智本重无常相，三界烦恼苦之无常性，故修习无我，他空相，越三界烦恼，践行观智禅，得身心清净分离之禅定，非我执牵缠，此为修习时应了知及观察之法，宜当熟知戒律之经典说法中有所记载。
Pañcamaṃ. · 第五。
§156
156. Chaṭṭhe taṇhakkhayanti nibbānaṃ, evaṃ diṭṭhādīnavāya taṇhāya eva appavattiṃ. Appamattoti sātaccakārī. Aneḷamūgoti alālāmukho. Atha vā aneḷo ca amūgo ca, paṇḍito byattoti vuttaṃ hoti. Hitasukhasampāpakaṃ sutamassa atthīti sutavā, āgamasampannoti vuttaṃ hoti. Satīmāti cirakatādīnaṃ anussaritā. Saṅkhātadhammoti dhammūpaparikkhāya pariññātadhammo. Niyatoti ariyamaggena niyāmaṃ patto. Padhānavāti sammappadhānavīriyasampanno. Uppaṭipāṭiyā esa pāṭho yojetabbo. Evametehi appamādādīhi samannāgato niyāmasampāpakena padhānena padhānavā, tena padhānena pattaniyāmattā niyato, tato arahattappattiyā saṅkhātadhammo. Arahā hi puna saṅkhātabbābhāvato ‘‘saṅkhātadhammo’’ti vuccati. Yathāha – ‘‘ye ca saṅkhātadhammāse, ye ca sekkhā puthū idhā’’ti (saṃ. ni. 2.31; su. ni. 1044; cūḷani. ajitamāṇavapucchā 63, ajitamāṇavapucchāniddesa 7; netti. 14; peṭako. 45). Sesaṃ vuttanayamevāti (su. ni. aṭṭha. 1.70).
第156条。第六，断尽渴爱，契入涅槃。也即断除对见谛等烦恼因渴爱的生起。所谓『勤谨』者，是指久远而持续的精进。所谓『愚钝』者，是形容言语迟笨。又或称『迟钝梵』，即愚昧迟缓之意。反之，聪慧者谓能知所闻之义，能通多闻善教之理。所谓『念』，意谓忆念由久远以来进行之务实道理。所谓『制法』，意指通过修习法门而对法理全面了知。所谓『定』，指在圣道之中已得法则护持。所谓『勤精』，是具备正勤奋力者。关于修习的先后段落，须符合方法的配合。由此种种勤谨等具足，得以恪守法则，并因勤精而摄得法要，进至成就阿拉汉果。阿拉汉是因无复造作故称为『制法』。如经中所说：『凡制之法，皆在此间修行者。』此乃经典所述之义，详见相关经论记载，概括说明。
Chaṭṭhaṃ. · 第六。
§157
157. Sattame sīhoti cattāro sīhā – tiṇasīho, paṇḍusīho, kāḷasīho, kesarasīhoti. Tesaṃ kesarasīho aggamakkhāyati, eso idha adhippeto. Vāto puratthimādivasena anekavidho. Padumaṃ rattasetādivasena. Tesu yo koci vāto yaṃ kiñci padumaṃ vaṭṭatiyeva. Tattha yasmā santāso attasinehena hoti, attasineho ca taṇhālepo, sopi diṭṭhisampayuttena vā diṭṭhivippayuttena vā lobhena hoti, sopi ca taṇhāyeva. Sajjanaṃ pana tattha upaparikkhāvirahitassa mohena hoti, moho ca avijjā. Tattha samathena taṇhāya pahānaṃ hoti, vipassanāya avijjāya. Tasmā samathena attasinehaṃ pahāya sīho viya saddesu aniccadukkhādīsuasantasanto, vipassanāya mohaṃ pahāya vātova jālamhi khandhāyatanādīsu asajjamāno, samatheneva lobhaṃ, lobhasampayuttaṃ eva diṭṭhiñca pahāya, padumaṃva toyena sabbabhavabhogalobhena alippamāno.
第157条。第七，称为狮，实际上为四种狮子──三狮、愚狮、黑狮、乃至麟狮（香狮）。其中麟狮称为首领，是它的主宰。风以东方之类为主，有多种变化。莲华以黑夜到白昼为依，无论何种风，其如莲华被环绕。因为喜乐是由于自我喜欢，自我喜欢则是由渴爱调合而成，其中既有因见相应或对见相违的贪欲，也有由爱欲造成。善人则因无嗔无痴而得喜乐，其嗔即无明。以静虑可灭除爱欲，以观智可除无明。故由定中舍弃自我喜欢，如狮平息于声中诸无常苦处；由观智中除去无明，如风散在网中诸蕴、处界等；由定能灭贪，定中能离贪著；由观智能断见及贪爱，因其如莲花之水，无沾染诸生死轮回之贪欲。
Ettha ca samathassa sīlaṃ padaṭṭhānaṃ, samatho samādhi, vipassanā paññāti evaṃ tesu dvīsu dhammesu siddhesu tayopi khandhā siddhā honti. Tattha sīlakkhandhena surato hoti, so sīhova saddhesu āghātavatthūsu akujjhitukāmatāya na santasati, paññākkhandhena paṭividdhasabhāvo vātova jālamhi khandhādidhammabhede na sajjati, samādhikkhandhena vītarāgo padumaṃva toyena rāgena na lippati. Evaṃ samathavipassanāhi sīlasamādhipaññākkhandhehi ca yathāsambhavaṃ avijjātaṇhānaṃ, tiṇṇañca akusalamūlānaṃ pahānavasena asantasanto asajjamāno alippamāno ca veditabbo. Sesaṃ vuttanayamevāti (su. ni. aṭṭha. 1.71; apa. aṭṭha. 1.1.127).
此处，定中有戒、法和定，慧也如此。于二法成就时，三蕴亦得成就。凭戒蕴得乐，不至如狮于嶂石上为扰，知慧蕴之所对，断绝如风于网中藏蕴三界之别异，定蕴因无贪爱，常如莲水不染污。如此以止、观二法，配合戒、定、慧三蕴，能如实知破无明与断恶之理，常不安住、不沾染，应了知此理，正是修行之境界，详见经论注释。
Sattamaṃ. · 第七。
§158
158. Aṭṭhame sahanā ca hananā ca sīghajavattā ca sīho. Kesarasīhova idha adhippeto. Dāṭhā balamassa atthīti dāṭhabalī. Pasayha abhibhuyyāti ubhayaṃ cārīsaddena saha yojetabbaṃ pasayhacārī abhibhuyyacārīti. Tattha pasayha niggayha pavāhetvā caraṇena pasayhacārī . Abhibhavitvā santāsetvā vasīkatvā caraṇena abhibhuyhacārī. Svāyaṃ kāyabalena pasayhacārī, tejasā abhibhuyyacārī. Tattha sace koci vadeyya ‘‘kiṃ pasayha abhibhuyyacārī’’ti. Tato migānanti sāmivacanaṃ upayogatthe katvā ‘‘mige pasayha abhibhuyyacārī’’ti paṭivattabbaṃ. Pantānīti dūrāni. Senāsanānīti vasanaṭṭhānāni. Sesaṃ pubbe vuttanayeneva sakkā jānitunti na vitthāritaṃ (su. ni. aṭṭha. 1.72).
第158条。第八，能忍受、能降伏、行动迅速，此亦为狮。麟狮也专为主宰。所谓坚持与力量，指坚强无畏的力量。所谓统御，是以四声配合使用，操作其威力。所谓统御，乃握住抑制，放出行动，足下统御。其意为能制伏、安定及施行，以自身的身体力量和威光摄伏。若有人问何谓『统御威力』，应回答如群兽之中的猎豹之威力也。所谓空间，是远隔之地；所谓军营，是居所营地。其详细内容可从此前经典加以知悉，不再赘述。
Aṭṭhamaṃ. · 第八。
§159
159. Navame ‘‘sabbe sattā sukhitā bhavantū’’tiādinā nayena hitasukhūpanayanakāmatā mettā. ‘‘Aho vata imamhā dukkhā vimucceyyu’’ntiādinā nayena ahitadukkhāpanayanakāmatā karuṇā. ‘‘Modanti vata bhonto sattā, modanti sādhu suṭṭhū’’tiādinā nayena hitasukhāvippayogakāmatā muditā. ‘‘Paññāyissanti sakena kammenā’’ti sukhadukkhesu ajjhupekkhanatā upekkhā. Gāthābandhasukhatthaṃ pana uppaṭipāṭiyā mettaṃ vatvā upekkhā vuttā, muditā ca pacchā. Vimuttinti catassopi hi vimuttī. Etā attano paccanīkadhammehi vimuttattā vimuttiyo. Tena vuttaṃ – ‘‘mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle’’ti.
第159条。第九，愿一切众生皆得安乐，此为慈心修行之意。愿苦难众生解脱，其为悲心修行。愿众生欢喜安乐，是喜心修行。愿众生超越苦乐而能般若平等，是舍心修行。赞颂慈悲喜舍四梵行：先发慈心，继发舍心，随后发悲而至舍心，喜亦复次之，四者依序修持。所谓解脱，有四种解脱，以自我心所现出之法而解脱，称为解脱。三者皆在自己心中现起而得解脱。经云：「慈悲喜舍，皆因戒定慧而得解脱。」
Tattha āsevamānoti tisso tikacatukkajjhānavasena bhāvayamāno, upekkhaṃ catutthajjhānavasena bhāvayamāno. Kāleti mettaṃ āsevitvā tato vuṭṭhāya karuṇaṃ, tato vuṭṭhāya muditaṃ, tato itarato vā nippītikajjhānato vuṭṭhāya upekkhaṃ āsevamānova ‘‘kāle āsevamāno’’ti vuccati, āsevituṃ phāsukāle vā. Sabbena lokena avirujjhamānoti dasasu disāsu sabbena sattalokena avirujjhamāno. Mettādīnañhi bhāvitattā sattā appaṭikkūlā honti, sattesupi virodhabhūto paṭigho vūpasammati. Tena vuttaṃ – ‘‘sabbena lokena avirujjhamāno’’ti. Sesaṃ vuttasadisamevāti (su. ni. aṭṭha. 1.73).
此处所说的“āsevamāno”是指修习三种禅那——前三种禅那及第四种无念不起分别的禅那，且修持无分别定。所谓“kāle”者，即在适当时机。先由慈心起修，继而起怜悯心，再起喜心，然后从别处（他处）于不起分别的禅那中起舍心，是谓“于适当时起修”。此处“āsevamāno”即称为“正当时起修者”，亦能于适当时间修持。此心态于十方世界皆无分别无恶意，遍及一切众生，故谓“遍诸世间皆无侵害”。由于由慈等善心生起，则众生不为所恶，即使众生生嗔恨造反，亦能息止对立故。佛经中有言：“遍诸世间皆无侵害”，其义与此处说法相同。此语出自《增支部·譬喻经卷一·七十三经》。
Navamaṃ. · 第九。
§160
160. Dasame saṃyojanānīti dasa saṃyojanāni, tāni ca tena tena maggena sandālayitvāna. Asantasaṃ jīvitasaṅkhayamhīti jīvitasaṅkhayo vuccati cuticittassa paribhedo, tasmiñca jīvitasaṅkhaye jīvitanikantiyā pahīnattā asantasanti. Ettāvatā saupādisesanibbānadhātuṃ attano dassetvā gāthāpariyosāne anupādisesāya nibbānadhātuyā parinibbāyīti (su. ni. aṭṭha. 1.74).
第160节，关于第十结——即十种羁绊。此指十种羁绊，分别在各自道上被断除。所谓“无终止之生命断”，即生命断灭的终结。此生灭别尽，为生灭的断绝，故称之为“生命断”，其情状是断除生命的近行。借此，顷诸有余漏的涅槃之根源有所示现，故在此经偈末句中称为“非有余漏涅槃之根源而得究竟涅槃”。同义语境见《增支部·譬喻经卷一·七十四经》。
Dasamaṃ. · 第十。
§161
161. Ekādasame bhajantīti sarīrena allīyitvā payirupāsanti. Sevantīti añjalikammādīhi kiṃkārapaṭissāvitāya ca paricaranti. Kāraṇaṃ attho etesanti kāraṇatthā, bhajanāya sevanāya ca nāññaṃ kāraṇamatthi, attho eva tesaṃ kāraṇaṃ, atthahetu sevantīti vuttaṃ hoti. Nikkāraṇā dullabhā ajja mittāti ‘‘ito kiñci lacchāmā’’ti evaṃ attapaṭilābhakāraṇena nikkāraṇā, kevalaṃ –
第161节，谓于第十一本结上即心身净化后，供养侍奉。谓“侍奉”者，乃以作礼之举及诸供养来接待与侍候。此“因缘”即所缘事，指供养侍奉的原因与目的，无其他因缘。其义即在于此，故称“因缘”和“因缘所在”即是供养侍奉之意。因缘之处现今甚难得，故谓“难得之友”。由此，析出其义谓——
‘‘Upakāro ca yo mitto, sukhe dukkhe ca yo sakhā;
“帮助者乃朋友，苦乐同乐者乃好友；于丧失利益之时为友者，是谓有情朋友。”
Atthakkhāyī ca yo mitto, yo ca mittānukampako’’ti. (su. ni. aṭṭha. 1.75; apa. aṭṭha. 1.1.131; dī. ni. 3.265) –
语出《增支部·譬喻经卷一·七十五经》，以及《中部·譬喻经卷一·一百三十一经》，《长部·譬喻经卷三·二百六十五经》等经文。
Evaṃ vuttena ariyena mittabhāvena samannāgatā dullabhā ajja mittā. Attani ṭhitā etesaṃ paññā, attānaṃyeva olokenti, na aññanti attaṭṭhapaññā. ‘‘Diṭṭhatthapaññā’’ti ayampi kira porāṇapāṭho . Sampati diṭṭheyeva atthe etesaṃ paññā, āyatiṃ na pekkhantīti vuttaṃ hoti. Asucīti asucinā anariyena kāyavacīmanokammena samannāgatāti. Sesaṃ pubbe vuttanayeneva veditabbaṃ. Yaṃ antarantarā ativitthārabhayena na vuttaṃ, taṃ sabbaṃ pāṭhānusāreneva veditabbaṃ (su. ni. aṭṭha. 1.75; apa. aṭṭha. 1.1.131). Ekādasamaṃ.
此如是说，圣者具足为朋友之德，现今最为难得。自身处于此中，有智慧能够自省察，观照自身而不观照他者，此谓“所见之智”。此所谓“旧训”之理义。此般智慧仅对当前境界具备，不观望未来，此为所说。所谓“不净”，乃指以不净身、语、意行持等非圣法所具之境界。其余详细于前述经典中可知。未曾详言之事，由依经典而依序推知。复次，不能完全陈说者，亦当随经典之章句逐一了解。此语出自《增支部·譬喻经卷一·七十五经》，《中部·譬喻经卷一·一百三十一经》。至此，为第十一结。
Catutthavaggavaṇṇanā niṭṭhitā. · 第四品解释完毕。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 于名为《正法光明》的《小义释注》中
Khaggavisāṇasuttaniddesavaṇṇanā niṭṭhitā. · 《犀角经义释》的解说完毕。
Nigamanakathā结语
Yo so sugataputtānaṃ, adhipatibhūtena hitaratinā;
彼者是愈安涅槃者子，具主宰之德，乐于利益众生者；
Therena thiraguṇavatā, suvibhatto mahāniddeso.
由长老具三德，明白成就，具有广大教诲而殊胜者。
Tassatthavaṇṇanā yā, pubbaṭṭhakathānayaṃ tathā;
此为该尊教义之释，乃早期注疏之类；
Yuttiṃ nissāya mayāraddhā, niṭṭhānamupagatā esā.
依理据而初步起释，终达圆满阐明。
Yaṃ puraṃ puruttamaṃ, anurādhapuravhayaṃ;
昔日于阿那罗陀城区最上之地；
Yo tassa dakkhiṇe bhāge, mahāvihāro patiṭṭhito.
其南方位置，巍巍大僧伽外城之处矣。
Yo tassa tilako bhūto, mahāthūpo siluccayo;
此者为他的标志，是宏伟的巨大宝塔及僧众集聚之所；
Yaṃ tassa pacchime bhāge, lekho kathikasaññito.
此塔在其后部，铭刻有形状如峰峦的记号。
Kittisenoti nāmena, sajīvo rājasammato;
以吉提塞纳为名，是活著的、被王室认可的人；
Sucicārittasampanno, lekho kusalakammiko.
品行纯正完美，铭文记载其善行。
Sītacchāyatarupetaṃ, salilāsayasampadaṃ;
有凉爽的荫蔽树木环绕，聚满清净的水源；
Cārupākārasañcitaṃ, pariveṇamakārayi.
具有秀美整洁的设施建筑，由僧团所营建。
Upaseno mahāthero, mahāpariveṇavāsiyo;
优波塞那长老，大聚落住持者；
Tassādāsi pariveṇaṃ, lekho kusalakammiko.
由他所赠予大聚落，其书乃功德善业者所作。
Vasantenettha therena, thirasīlena tādinā;
这一春季于此，由此长老以坚定戒律为根本；
Upasenavhayena sā, katā saddhammajotikā.
由优波塞那长老，以正法光明所成此义。
Rañño sirinivāsassa, sirisaṅghassa bodhino;
属于王者亲近之启示者，僧团之觉悟者；
Chabbīsatimhi vassamhi, niṭṭhitā niddesavaṇṇanā.
三十六个雨季中，善说教导已圆满完结。
Samayaṃ anulomentī, therānaṃ theravaṃsadīpānaṃ;
时序相续，本长老们长老传脉续也；
Niṭṭhaṃ gatā yathāyaṃ, aṭṭhakathā lokahitajananī.
至今完满，训诂乃世间利益之母。
Saddhammaṃ anulomentā, attahitaṃ parahitañca sādhentā;
承正法流，成自利与利他之功；
Niṭṭhaṃ gacchantu tathā, manorathā sabbasattānaṃ.
亦如是而圆满实现，众生皆愿所趣。
Saddhammappajjotikāya, aṭṭhakathāyettha gaṇitakusalehi;
承正法明灯，训诂于此由具数学巧者所集；
Gaṇitā tu bhāṇavārā, ñeyyātirekacattārisā.
而集合如言语流波，须知多于四十四种。
Ānuṭṭhubhena assā, chando baddhena gaṇiyamānā tu;
此处应当以四行诗脚韵加以计数，并以依附于押韵节拍的韵律来衡量其长短；
Atirekadasasahassa-saṅkhā gāthāti viññeyyā.
总共有超过一万行的颂诗，当由读者知晓；
Sāsanaciraṭṭhitatthaṃ, lokahitatthañca sādarena mayā;
我以恭敬之心，兼顾久远永续法理与世间利益；
Puññaṃ imaṃ racayatā, yaṃ pattamanappakaṃ vipulaṃ.
以此功德为因，塑造此篇丰富且圆满无缺的功果；
Puññena tena loko, saddhammarasāyanaṃ dasabalassa;
世界因这功德而充满信法甘露，如同拥有十方神力；
Upabhuñjitvā vimalaṃ, pappotu sukhaṃ sukhenevāti.
愿众生饮用此清净甘露，并获得稳固而真实的幸福安乐。
Saddhammappajjotikā nāma · 名为《正法光明》
Cūḷaniddesa-aṭṭhakathā niṭṭhitā. · 《小义释注》完毕。