4. Indriyakathā
4. Indriyakathā四、根论
1. Paṭhamasuttantaniddesavaṇṇanā
第一，经文标题释义
§184
184. Idāni ānāpānassatikathānantaraṃ kathitāya indriyakathāya apubbatthānuvaṇṇanā anuppattā. Ayañhi indriyakathā ānāpānassatibhāvanāya upakārakānaṃ indriyānaṃ abhāve ānāpānassatibhāvanāya abhāvato tadupakārakānaṃ indriyānaṃ visodhanādividhidassanatthaṃ ānāpānassatikathānantaraṃ kathitāti tañca kathetabbaṃ indriyakathaṃ attanā bhagavato sammukhā sutaṃ viññātādhippāyasuttantikadesanaṃ pubbaṅgamaṃ katvā tadatthappakāsanavasena kathetukāmo paṭhamaṃ tāva evaṃ me sutantiādimāha.
现今在讲述入出息念时，继而讲及根的因缘，前述内容未曾详尽叙述。此处所谓根的因缘，是指出入息念修持中，有助于根的功用之根失缺者，因缺失而导致入出息念修持难以成就，故须呈示清净根的发生种种方法。因此，此连接入出息念说明之根的因缘，用意即在此。此理应如此讲说，因我亲闻世尊正闻如实之教诲，有此根本之指导，其义已明，故先说此为经文开端，此等为最初所闻。
Tattha evanti nipātapadaṃ. Metiādīni nāmapadāni. Viharatīti ettha vi-iti upasaggapadaṃ, haratīti ākhyātapadanti iminā tāva nayena padavibhāgo veditabbo.
其中此处为语法助词用语，如“meti”等，乃为名词。vi-为前缀，harati为动词，所以“viharatīti”应以前缀词分解为“vi-”及词根部分“harati”。此乃应掌握语义分节，应属词根动词（及其变形）的构词法。
Atthato pana upamūpadesagarahapasaṃsanākāravacanaggahaṇesu evaṃ-saddo dissati nidassanatthe ca avadhāraṇatthe ca. Idha pana evaṃsaddo ākāratthe nidassanatthe ca viññujanena pavutto, tatheva avadhāraṇatthe ca.
意义上，此‘evaṃsaddo’一词，专指用于比喻、引导、称赞等句型用语。在表明事物的特征和含义时，此词形表现尤为明显。当‘evaṃsaddo’用以表达其形态和说明事理时，为理解者所熟知。若用于说理、传达思想时，亦如此。
Tattha ākāratthena evaṃsaddena etamatthaṃ dīpeti – nānānayanipuṇamanekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanāpaṭivedhagambhīraṃ sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchantaṃ tassa bhagavato vacanaṃ sabbappakārena ko samattho viññātuṃ, sabbathāmena pana sotukāmataṃ janetvāpi evaṃ me sutaṃ, mayāpi ekenākārena sutanti.
在文法上，借助‘evaṃsaddo’此形态能够表明此意，即涵盖众多道理的善巧以及不同观点的起伏、广博解说深刻佛法义理。所有众生皆因其缘而能感知，根据各自语言习惯驱使而进入圣者之道。此为世尊之言，普遍展开，谁能彻底理解其中奥义乎？然虽有大希求聆听者，发出“如是我闻，我亦如此听闻”之语，此即实录。
Nidassanatthena ‘‘nāhaṃ sayambhū, na mayā idaṃ sacchikata’’nti attānaṃ parimocento ‘‘evaṃ me sutaṃ, mayāpi evaṃ suta’’nti idāni vattabbaṃ sakalaṃ suttaṃ nidasseti.
就意义说明而言，‘不我是自然成就者，我亦未曾证得此法’等，一切皆为自我解脱而言。现须说此处，整体经文乃为宣示而作出精确说明。
Avadhāraṇatthena thero sāriputto ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto’’ti (a. ni. 1.188-189), ‘‘nāhaṃ, bhikkhave, aññaṃ ekapuggalampi samanupassāmi, yo evaṃ tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti yathayidaṃ, bhikkhave, sāriputto. Sāriputto, bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī’’tievamādinā (a. ni. 1.187) nayena bhagavatā pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukāmataṃ janeti ‘‘evaṃ me sutaṃ, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva, na aññathā daṭṭhabba’’nti.
由记忆维持能力来看，长老沙利弗说：『这是我弟子中比库们的大智慧，正是沙利弗。』（中部1.188-189）又说：『比库们，我不以为有其他任何一人，能如如来正确宣说无上正等正觉法轮，正如沙利弗所行。沙利弗确实如如来正确宣说无上正等正觉法轮。』（中部1.187）因此，世尊以示范行为显现自己对教法的护持力量，生起让众生愿意聆听之心，指出：“我如是闻，且若实义或隐义稍有不足，也当如是正见，不得别解。”
Mesaddo karaṇasampadānasāmiatthesu dissati. Idha pana ‘‘mayā sutaṃ, mama suta’’nti ca atthadvaye yujjati.
“我已闻，归我所闻”这两义在本处明显示现。
Sutanti ayaṃsaddo saupasaggo anupasaggo ca vissutagamanakilinnaupacitaanuyogasotaviññeyyesu dissati viññātepi ca sotadvārānusārena. Idha panassa sotadvārānusārena upadhāritanti vā upadhāraṇanti vā attho. Me-saddassa hi mayātiatthe sati ‘‘evaṃ mayā sutaṃ sotadvārānusārena upadhārita’’nti yujjati, mamātiatthe sati ‘‘evaṃ mama sutaṃ sotadvārānusārena upadhāraṇa’’nti yujjati.
“闻”此词同义词派生与不派生，皆见于可信传闻的有声教说中，且在听闻传递者的认识中皆可观察得知。这里“依听闻传递者”可释为“被记起”或“记忆保持”。“我闻”中“我”表达“由我所记起”，故“我已闻”表“由我记忆保持”，而“我所闻”表“由我记忆起的内容”。
Apica ‘‘evaṃ me suta’’nti attanā uppāditabhāvaṃ appaṭijānanto purimasavanaṃ vivaranto ‘‘sammukhā paṭiggahitamidaṃ mayā tassa bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammasaraṇassa saddhammavaracakkavattino sammāsambuddhassa vacanaṃ, na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kātabbā’’ti imasmiṃ dhamme assaddhiyaṃ vināseti, saddhāsampadaṃ uppādetīti. Tenetaṃ vuccati –
此外，不明自己发出的“如是我闻”而未予重视，反而对前面所闻释疑：“这是我以面见后直接接受的，彼世尊-具四无瑕疵戒律通达、十力具足、八随处自在、是诸众生所归依的法护持者，法界治理主宰、佛法明灯以及正法皈依，正觉出世者的语句。其内无义无法、语词亦无疑惑或误解皆不应生起”，此段断除疑惑，生起信心之功德，故谓之—
‘‘Vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane;
“灭除无信，增长信心于正法教化；
Evaṃ me sutamiccevaṃ, vadaṃ gotamasāvako’’ti.
如是我闻明了，我如是说，果德玛弟子。”
Ekanti gaṇanaparicchedaniddeso. Samayanti paricchinnaniddeso. Ekaṃ samayanti aniyamitaparidīpanaṃ. Tattha samayasaddo –
『一时』为集合划分的指示，『时』为划分后的指示。『一时』指无定的示现。此中『时』的声音意为——
Samavāye khaṇe kāle, samūhe hetudiṭṭhisu;
在集会、瞬间、时期、群体、缘起所见，
Paṭilābhe pahāne ca, paṭivedhe ca dissati.
及所得、放弃和调查中显现。
Idha panassa kālo attho. Tena saṃvaccharautumāsaddhamāsarattindivapubbaṇhamajjhanhikasāyanhapaṭhama- majjhimapacchimayāmamuhuttādīsu kālappabhedabhūtesu samayesu ekaṃ samayanti dīpeti.
此处的『时』乃时期、时间之意。因此世尊所说的，关于夜、月、昼、晨、午、晚、初、中、末等不同时段，乃属于时间的不同划分时，于诸时段中指示『一时』。
Tattha kiñcāpi etesu saṃvaccharādīsu samayesu yaṃ yaṃ suttaṃ yamhi yamhi saṃvacchare utumhi māse pakkhe rattibhāge divasabhāge vā vuttaṃ, sabbaṃ taṃ therassa suviditaṃ suvavatthāpitaṃ paññāya. Yasmā pana ‘‘evaṃ me sutaṃ asukasaṃvacchare asukautumhi asukamāse asukapakkhe asukarattibhāge asukadivasabhāge vā’’ti evaṃ vutte na sakkā sukhena dhāretuṃ vā uddisituṃ vā uddisāpetuṃ vā, bahu ca vattabbaṃ hoti, tasmā ekeneva padena tamatthaṃ samodhānetvā ‘‘ekaṃ samaya’’nti āha.
此中，任何于上述时间段，及于月份、季度、时间段、昼夜部分所言说之经文，即都是那位长老清楚了解、详细说明并以智慧证解的。唯因若说“如是我闻，于不善时节、不善时机、不善月份、不善季度、不善昼夜段、不善日时中”，则无法舒适承载、开示或启发；因而须用此独一称谓表达其义，故称『一时』。
Ye vā ime gabbhokkantisamayo jātisamayo saṃvegasamayo abhinikkhamanasamayo dukkarakārikasamayo māravijayasamayo abhisambodhisamayo diṭṭhadhammasukhavihārasamayo desanāsamayo parinibbānasamayotievamādayo bhagavato devamanussesu ativiya pakāsā anekakālappabhedā eva samayā, tesu samayesu desanāsamayasaṅkhātaṃ ekaṃ samayanti dīpeti. Yo cāyaṃ ñāṇakaruṇākiccasamayesu karuṇākiccasamayo, attahitaparahitapaṭipattisamayesu parahitapaṭipattisamayo, sannipatitānaṃ karaṇīyadvayasamayesu dhammikathāsamayo, desanāpaṭipattisamayesu desanāsamayo, tesupi samayesu aññataraṃ samayaṃ sandhāya ‘‘ekaṃ samaya’’nti āha.
诸如受孕时、诞生时、震动时、出家时、难事时、魔胜时、成佛时、见法乐住时、说法时、般涅槃时等世尊在天人和人间显现多个时间周期，这些时间皆称『时』，其中讲法时间称为说法之『一时』。此外，在智慧慈悲事业之时、慈悲事业时、自他利益修行时、必须并存之时、正法说法修行时等诸时亦须择一特定时刻而称『一时』。
Yasmā pana ‘‘ekaṃ samaya’’nti accantasaṃyogattho sambhavati. Yañhi samayaṃ bhagavā imaṃ aññaṃ vā suttantaṃ desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi, tasmā tadatthajotanatthaṃ idha upayogavacananiddeso katoti.
缘何称作“一时”者？因某一确定时间点实有其事相发生。每当世尊于此或彼时段宣说某一经文时，世尊正是在该确切时刻、怀着慈悲之心而住持此法。因此，此处便以“应用语句”指示以彰显正法之光明。
Tenetaṃ vuccati –
对此解释称曰——
‘‘Taṃ taṃ atthamapekkhitvā, bhummena karaṇena ca;
「依彼时机所需求，依其根本所为；
Aññatra samayo vutto, upayogena so idhā’’ti.
非他时所言，唯于此处适用。」
Porāṇā pana vaṇṇayanti – ‘‘tasmiṃ samaye’’ti vā ‘‘tena samayenā’’ti vā ‘‘taṃ samaya’’nti vā abhilāpamattabhedo esa, sabbattha bhummamevatthoti. Tasmā ‘‘ekaṃ samaya’’nti vuttepi ‘‘ekasmiṃ samaye’’ti attho veditabbo.
古者释言曰：“於‘彼时’、‘依彼时’，或单称‘是时’，此各仅为称述言辞形式的细微差别，其本义处处均指‘具体时间’。故即便称‘一时’，亦应解为‘某一特定时间点’。”
Bhagavāti garu. Garuñhi loke ‘‘bhagavā’’ti vadanti. Ayañca sabbaguṇavisiṭṭhatāya sabbasattānaṃ garu, tasmā ‘‘bhagavā’’ti veditabbo. Porāṇehipi vuttaṃ –
称世尊者贵重之意。人间敬仰称“世尊”，因其具备一切殊胜之德，是众生所尊敬者。古籍亦有载——
‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;
『世尊语』者，最上之语；『世尊语』者，至高无上之语，
Garu gāravayutto so, bhagavā tena vuccatī’’ti.
以尊敬庄严相互庄严者，即称为世尊也。」
Apica –
又如是说——
‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;
「有福有无上名者，受分相列其中者；
Bhattavā vantagamano, bhavesu bhagavā tato’’ti. –
食者与行者聚合处，彼处则称为世尊。」——
Imissāpi gāthāya vasena assa padassa vitthārato attho veditabbo. So ca visuddhimagge buddhānussatiniddese (visuddhi. 1.123 ādayo) vuttoyeva.
当依此偈文，详知其中词义。此义与清净道中佛陀忆念之指示（《清净道》1.123章前序语）相符。
Ettāvatā cettha evanti vacanena desanāsampattiṃ niddisati, me sutanti sāvakasampattiṃ, ekaṃ samayanti kālasampattiṃ, bhagavāti desakasampattiṃ.
如此这般，‘此处以此语句示说说法的成就’者，谓‘我所闻者’为弟子之成就；‘一时之际’为时之成就；‘世尊’为宣说者之成就。
Sāvatthiyanti ettha ca savatthassa isino nivāsaṭṭhānabhūtā nagarī sāvatthī, yathā kākandī mākandīti evaṃ tāva akkharacintakā. Aṭṭhakathācariyā pana bhaṇanti – yaṃ kiñci manussānaṃ upabhogaparibhogaṃ sabbamettha atthīti sāvatthī, satthasamāyoge ca kiṃ bhaṇḍamatthīti pucchite sabbamatthītipi vacanamupādāya sāvatthī.
此“沙瓦提”者，指此处婆罗门王住处之城池，即沙瓦提城，如同‘迦坎底’与‘摩堪底’一般，乃是这样由字母音义所成的名称。注释师谓——凡是人类的所有享受与所用之物皆称为“沙瓦提”。又复当问，与佛陀相会时言何物为“宝藏”，由词义“诸法具足、充满”为依据，故亦称此城为“沙瓦提”。
‘‘Sabbadā sabbūpakaraṇaṃ, sāvatthiyaṃ samohitaṃ;
「常以一切具足之器物，令沙瓦提城熠熠生辉，
Tasmā sabbamupādāya, sāvatthīti pavuccatī’’ti. –
因此称之为‘沙瓦提’，意即‘悉以一切具足为依’。」
Tassaṃ sāvatthiyaṃ. Samīpatthe bhummavacanaṃ. Viharatīti avisesena iriyāpathadibbabrahmaariyavihāresu aññataravihārasamaṅgiparidīpanametaṃ, idha pana ṭhānagamanāsanasayanappabhedesu iriyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ. Tena ṭhitopi gacchantopi nisinnopi sayānopi bhagavā ‘‘viharati’’cceva veditabbo. So hi bhagavā ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantamattabhāvaṃ harati pavatteti, tasmā ‘‘viharatī’’ti vuccati.
所谓“沙瓦提”，为居所之义。近旁之土地称为地界。佛陀居住说法，特别于行道、天界、梵界、圣者之处等诸方安住，乃是诸不同生活环境的代表。此中居住、行走、坐卧等行为，皆属行道活动中之特定范畴，故无论佛陀在立、行、坐、卧皆称为“住（居）”。佛陀因断绝一行受阻之行为而转入无阻状态，故云‘住’。
Jetavaneti ettha attano paccatthikajanaṃ jinātīti jeto, rañño vā attano paccatthikajane jite jātoti jeto, maṅgalakamyatāya vā tassa evaṃnāmameva katanti jeto, vanayatīti vanaṃ, attasampadāya sattānaṃ bhattiṃ kāreti, attani sinehaṃ uppādetīti attho. Vanute iti vā vanaṃ, nānāvidhakusumagandhasammodamattakokilādivihaṅgābhirutehi mandamārutacalitarukkhasākhāviṭapapallavapalāsehi ‘‘etha maṃ paribhuñjathā’’ti pāṇino yācati viyāti attho. Jetassa vanaṃ jetavanaṃ. Tañhi jetena rājakumārena ropitaṃ saṃvaddhitaṃ paripālitaṃ, so ca tassa sāmī ahosi, tasmā jetavananti vuccati. Tasmiṃ jetavane. Vanañca nāma ropimaṃ sayaṃjātanti duvidhaṃ. Idañca veḷuvanādīni ca ropimāni, andhavanamahāvanādīni sayaṃjātāni.
所谓“揭德林”，指其守护之人，即佛陀。谓以此名为吉祥愿故称“揭德”，或谓“揭德”为森林之意，乃因养护众生，自身生起爱惜护持之心。又“森林”亦指令众鸟禽花香等各种殊胜之景致环绕之处，有如“我欲游此”之意指示众生。此“揭德森林”即揭德林。此地由一位国王之子栽种培育维持，彼为其主人，故得名“揭德林”。此地之“森林”若说为园林，或指自然生长者，则可二分。且如竹林等其他种植园林亦包括在内。
Anāthapiṇḍikassa ārāmeti sudatto nāma so gahapati mātāpitūhi katanāmavasena. Sabbakāmasamiddhatāya pana vigatamaccheratāya karuṇādiguṇasamaṅgitāya ca niccakālaṃ anāthānaṃ piṇḍamadāsi, tena anāthapiṇḍikoti saṅkhaṃ gato. Āramanti ettha pāṇino, visesena vā pabbajitāti ārāmo, tassa pupphaphalādisobhāya nātidūranaccāsannatādipañcavidhasenāsanaṅgasampattiyā ca tato tato āgamma ramanti abhiramanti, anukkaṇṭhitā hutvā nivasantīti attho. Vuttappakārāya vā sampattiyā tattha tattha gatepi attano abbhantaraṃ ānetvā ramāpetīti ārāmo. So hi anāthapiṇḍikena gahapatinā jetassa rājakumārassa hatthato aṭṭhārasahi hiraññakoṭīhi koṭisantharena kīṇitvā aṭṭhārasahi hiraññakoṭīhi senāsanāni kārāpetvā aṭṭhārasahi hiraññakoṭīhi vihāramahaṃ niṭṭhāpetvā evaṃ catupaññāsahiraññakoṭipariccāgena buddhappamukhassa bhikkhusaṅghassa niyyādito, tasmā ‘‘anāthapiṇḍikassa ārāmo’’ti vuccati. Tasmiṃ anāthapiṇḍikassa ārāme.
安纳披尼迦的园林名为苏达多，系由世尊在家居士的父母所赠，依其尊敬之名而称。因安纳披尼迦广大愿求利益众生，全然断除愚痴，并具慈悲等善德，恒时布施施养孤苦无依之人，因此得名“安纳披尼迦”。此处所谓“园林”，指人们游憩辟趣之所，尤指已出家者所居之修行之所。园林因其花果带来光彩与美丽，且临近市镇等五种便利之军坐具，众多资源丰备，故人们纷纷来此游乐欣悦，怡情舒意，消除嫉妒纷争而欢喜静住。其实更深之意在于，无论何处有所资助与供养，人们皆能自内心引出快乐来安住其中。该园林为安纳披尼迦居士以亲手携带十八刹金用千万斤黄金购得，建造了同等昂贵的四十八顶军坐具、大型住处，并耗费四十八顶千万黄金建成庄严宏伟佛教寺院，专供佛陀及比库僧团安住修行，故称“安纳披尼迦的园林”。
Ettha ca ‘‘jetavane’’tivacanaṃ purimasāmiparikittanaṃ, ‘‘anāthapiṇḍikassa ārāme’’ti pacchimasāmiparikittanaṃ. Kimetesaṃ parikittane payojananti? Puññakāmānaṃ diṭṭhānugatiāpajjanaṃ. Tattha hi dvārakoṭṭhakapāsādamāpane bhūmivikkayaladdhā aṭṭhārasa hiraññakoṭiyo anekakoṭiagghanakā rukkhā ca jetassa pariccāgo, catupaññāsa hiraññakoṭiyo anāthapiṇḍikassa . Iti tesaṃ parikittanena evaṃ puññakāmā puññāni karontīti dassento āyasmā sāriputto aññepi puññakāme tesaṃ diṭṭhānugatiāpajjane niyojeti.
此处“祇树给孤独园”乃前人邻近称谓，而“安纳披尼迦的园林”是后人所命名。为何作此命名？因善乐积德者，乐于亲近供养之义。园中设有城门、城墙及居室等，金银财宝达十八千万，树木众多，皆为祇树园的环境布置。安纳披尼迦园林建设费达四十五千万黄金，由是可见，乐于积德者正是通过此等园林施修而成其善业。由此，长老沙利子等多位长老便引以为例，劝勉众善乐积德者，修此正法、造就善缘。
Tattha siyā – yadi tāva bhagavā sāvatthiyaṃ viharati, ‘‘jetavane anāthapiṇḍikassa ārāme’’ti na vattabbaṃ. Atha tattha viharati, ‘‘sāvatthiya’’nti na vattabbaṃ. Na hi sakkā ubhayattha ekaṃ samayaṃ viharitunti. Na kho panetaṃ evaṃ daṭṭhabbaṃ, nanu avocumha ‘‘samīpatthe bhummavacana’’nti. Tasmā yathā gaṅgāyamunādīnaṃ samīpe goyūthāni carantāni ‘‘gaṅgāya caranti, yamunāya carantī’’ti vuccanti, evamidhāpi yadidaṃ sāvatthiyā samīpe jetavanaṃ anāthapiṇḍikassa ārāmo, tattha viharanto vuccati ‘‘sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’’ti. Gocaragāmanidassanatthaṃ hissa sāvatthivacanaṃ, pabbajitānurūpanivāsaṭṭhānanidassanatthaṃ sesavacanaṃ.
若当时世尊仍住于舍卫城，便不宜称“祇树给孤独园的安纳披尼迦园林”。如若住于彼方，便不能说“舍卫城”了。实则不可能于两处同时长住。由此可知，只能依靠邻近位置说法。如同河流入大河，渡口牧牛者所行水边，即称“在恒河旁”、“在扬子江边”一般。此理对应舍卫城相邻的祇树园及安纳披尼迦园林，故言“舍卫城祇树给孤独园安纳披尼迦园林”，用于指示地理范畴。舍卫城是指该地之乡名；“祇树园”则指出家人居住场所；“安纳披尼迦园林”为更具体的居所名称。
Tattha sāvatthikittanena āyasmā sāriputto bhagavato gahaṭṭhānuggahakaraṇaṃ dasseti, jetavanādikittanena pabbajitānuggahakaraṇaṃ. Tathā purimena paccayaggahaṇato attakilamathānuyogavivajjanaṃ, pacchimena vatthukāmappahānato kāmasukhallikānuyogavivajjanūpāyaṃ. Atha vā purimena ca dhammadesanābhiyogaṃ, pacchimena vivekādhimuttiṃ. Purimena karuṇāya upagamanaṃ, pacchimena paññāya apagamanaṃ. Purimena sattānaṃ hitasukhanipphādanādhimuttataṃ, pacchimena parahitasukhakaraṇe nirupalepataṃ. Purimena dhammikasukhāpariccāganimittaṃ phāsuvihāraṃ, pacchimena uttarimanussadhammānuyoganimittaṃ. Purimena manussānaṃ upakārabahulataṃ, pacchimena devānaṃ. Purimena loke jātassa loke saṃvaddhabhāvaṃ, pacchimena lokena anupalittataṃ. Purimena ‘‘ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho’’ti (a. ni. 1.170) vacanato yadatthaṃ bhagavā uppanno, tadatthaparidīpanaṃ, pacchimena yattha uppanno, tadanurūpavihāraparidīpanaṃ. Bhagavā hi paṭhamaṃ lumbinivane, dutiyaṃ bodhimaṇḍeti lokiyalokuttarassa uppattiyā vaneyeva uppanno, tenassa vaneyeva vihāraṃ dassetīti evamādinā nayenettha atthayojanā veditabbā.
舍卫城称谓时，长老沙利子揭示佛陀舍宅所在；称祇树园则表明出家人的集聚所。先者谓意为依赖条件，修烦恼除世间困恼之法；后者则是舍弃欲乐等世俗缠缚，修习解脱自由之门径。又前者对众生慈悲接近，后者以智慧离欲。前者示现众生利益幸福之莅临，后者阐发利他利益之极乐无垢。前者显扬佛法之安乐，后者显示高尚天人之修行。前者展示世间存在之增长，后者展现世间不存在之真相。佛陀初发迹于鲁宾尼林，第二于觉悟处诞生，显现世间与出世间法，三处皆为森林，而住于森林之中特地建设禅林供修行者安住，故此诸名教示该三地之义理相辅所指。
Tatrāti desakālaparidīpanaṃ. Tañhi yaṃ samayaṃ viharati, tatra samaye, yasmiñca jetavane viharati, tatra jetavaneti dīpeti. Bhāsitabbayutte vā desakāle dīpeti. Na hi bhagavā ayutte dese kāle vā dhammaṃ deseti. ‘‘Akālo kho tāva bāhiyā’’tiādi (udā. 10) cettha sādhakaṃ. Khoti padapūraṇamatte avadhāraṇatthe ādikālatthe vā nipāto. Bhagavāti lokagarudīpanaṃ. Bhikkhūti kathāsavanayuttapuggalavacanaṃ. Apicettha ‘‘bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhupagatoti bhikkhū’’tiādinā (vibha. 510; pārā. 45) nayena vacanattho veditabbo. Āmantesīti ālapi abhāsi sambodhesi, ayamettha attho. Aññatra pana ñāpanepi pakkosanepi. Bhikkhavoti āmantanākāradīpanaṃ. Tena tesaṃ bhikkhūnaṃ bhikkhanasīlatābhikkhanadhammatābhikkhanesādhukāritādiguṇayogasiddhena vacanena hīnādhikajanasevitaṃ vuttiṃ pakāsento uddhatadīnabhāvaniggahaṃ karoti. ‘‘Bhikkhavo’’ti iminā ca karuṇāvipphārasommahadayanayananipātapubbaṅgamena vacanena te attano mukhābhimukhe karonto teneva kathetukamyatādīpakena vacanena nesaṃ sotukamyataṃ janeti. Teneva ca sambodhanatthena vacanena sādhukasavanamanasikārepi te niyojeti. Sādhukasavanamanasikārāyattā hi sāsanasampatti.
此处说明开示佛陀说法时间与地点。佛陀不仅在时令与地理显明时布法，还注重听闻者的善根资质。以“比库”称呼弟子，是表法依教持戒精进之语。若解为俗语，意为乞食者，此非本义。称呼比库，乃修持戒律、法教与修忏仪的具备之意。对比库用此尊称，彰显其戒律、法度与行止乃具善德，使其远离恶声恶行，弘扬整齐法相。尽管诸比库人众不同，但皆能因受此称呼而激励精进亡恶达善。借此称谓所含无上慈悲与大悲心，坐落在听闻者心中，促使其产生清净善思。因故，称谓成为引发正闻的关键一环，依此方能使诸修行者得以成就法教圆满。
Aparesu devamanussesu vijjamānesu kasmā bhikkhūyeva āmantesīti ce? Jeṭṭhaseṭṭhāsannasadāsannihitabhājanabhāvato. Sabbaparisasādhāraṇā hi bhagavato dhammadesanā. Parisāya ca jeṭṭhā bhikkhū paṭhamuppannattā, seṭṭhā anagāriyabhāvaṃ ādiṃ katvā satthu cariyānuvidhāyakattā sakalasāsanapaṭiggāhakattā ca, āsannā tattha nisinnesu satthusannikattā, sadāsannihitā satthusantikāvacarattā, dhammadesanāya ca te eva bhājanaṃ yathānusiṭṭhaṃ paṭipattisabbhāvato.
在人天诸中，为何特以比库为称呼者？此因比库乃长老中资深辈分之意，居于最上位。整个僧团为佛陀弘法共居，长老者为首领，带领僧众遵循佛陀教行，规劝正法落实。长老统领众僧，守护佛法清净。比库们与世出世间修行者相应，受戒持律清净，住修内心善根。故佛陀以“比库”呼召弟子，是对长老法众之尊敬及秩序表彰。以此名称，体现众僧修持清廉善行与智慧具足，藉以维持佛教传承与弘扬正法，避免大众误解或复乱。正是此尊称凸显其严谨法规与责任使命，令无数信众受益而皈依。
Tattha siyā – kimatthaṃ pana bhagavā dhammaṃ desento paṭhamaṃ bhikkhū āmantesi, na dhammameva desesīti? Satijananatthaṃ. Parisāya hi bhikkhū aññaṃ cintentāpi vikkhittacittāpi dhammaṃ paccavekkhantāpi kammaṭṭhānaṃ manasikarontāpi nisinnā honti, te anāmantetvā dhamme desiyamāne ‘‘ayaṃ desanā kiṃnidānā kiṃpaccayā katamāya atthuppattiyā desitā’’ti sallakkhetuṃ asakkontā vikkhepaṃ āpajjeyyuṃ, duggahitaṃ vā gaṇheyyuṃ . Tena tesaṃ satijananatthaṃ bhagavā paṭhamaṃ āmantetvā pacchā dhammaṃ deseti.
在此处，世尊最初向比库们开示教法的目的为何？并非仅仅为宣说教法自身，而是为了惹起正念的缘故。因为比库众在一起，虽然或思维别事，或心念散乱，或反复观照教法，或心念专注于修习业处，常常是坐着的，若不先唤起他们的注意力，在宣说教法时，他们无法标识这段教说是针对何因何缘，为了达到何种目的而给予的，因而会走神或心中生疑，甚或难以接受。正因如此，为了引发他们的正念，世尊先唤起他们的注意，继而宣说教法。
Bhadanteti gāravavacanametaṃ, satthuno paṭivacanadānaṃ vā. Apicettha ‘‘bhikkhavo’’ti vadamāno bhagavā te bhikkhū ālapati, ‘‘bhadante’’ti vadamānā te bhagavantaṃ paccālapanti. Tathā ‘‘bhikkhavo’’ti bhagavā ābhāsati, ‘‘bhadante’’ti te paccābhāsanti. ‘‘Bhikkhavo’’ti paṭivacanaṃ dāpeti, bhadanteti paṭivacanaṃ denti. Te bhikkhūti ye bhagavā āmantesi. Bhagavato paccassosunti bhagavato āmantanaṃ paṭiassosuṃ, abhimukhā hutvā suṇiṃsu sampaṭicchiṃsu paṭiggahesunti attho. Bhagavā etadavocāti bhagavā etaṃ idāni vattabbaṃ sakalasuttaṃ avoca.
“尊者”一词是表示敬称，是对师长的敬语。即便说“比库们”，世尊也是这样称呼比库们，诸比库以“尊者”回敬世尊。正因如此，世尊说“比库们”，诸比库答以“尊者”。“比库们”表示请求回应，“尊者”则表示答复。受世尊唤召者即这众比库。诸比库听闻世尊呼唤，转身面对，专注聆听、理解并接纳其意。世尊言“我今说法，应当如此演说”，这是包涵全部经文的大意。
Ettāvatā ca yaṃ āyasmatā sāriputtena kamalakuvalayujjalavimalasādurasasalilāya pokkharaṇiyā sukhāvataraṇatthaṃ nimmalasilātalaracanavilāsasopānaṃ vippakiṇṇamuttājālasadisavālikākiṇṇapaṇḍarabhūmibhāgaṃ titthaṃ viya, suvibhattabhittivicitravedikāparikkhittassa nakkhattapathaṃ phusitukāmatāya viya, vijambhitasamussayassa pāsādavarassa sukhārohaṇatthaṃ dantamayasaṇhamuduphalakakañcanalatāvinaddhamaṇigaṇappabhāsamudayujjalasobhaṃ sopānaṃ viya, suvaṇṇavalayanūpurādisaṅghaṭṭanasaddasammissitakathitahasitamadhurassaragehajanavicaritassa uḷārissariyavibhavasobhitassa mahāgharassa sukhappavesanatthaṃ suvaṇṇarajatamaṇimuttāpavāḷādijutivisadavijjotitasuppatiṭṭhitavisāladvārakavāṭaṃ mahādvāraṃ viya atthabyañjanasampannassa buddhānaṃ desanāñāṇagambhīrabhāvasaṃsūcakassa imassa suttassa sukhāvagāhaṇatthaṃ kāladesadesakaparisāpadesapaṭimaṇḍitaṃ nidānaṃ bhāsitaṃ, tassa atthavaṇṇanā samattā.
如下所说，尊者沙利多以莲花般清净、甘露纯净透明的池水为喻，宝椗池畔整洁安适的阶梯，点缀以洁白的排放竹篙、栏杆、支架、扶手，犹如洁净的池塘之地，看似精妙无比，花纹斑驳的席毯铺展其上，宛若美丽星光流转的夜空通路，为了乘坐而作的楼阁稳健高雅，镶嵌着牙状金饰、链条、宝石及璀璨光辉，犹如阶梯门户，奉饰以黄金、白银、宝石镶嵌，辉煌显耀的大门，如此庄严华美的场所，目的在于令闻者愉悦、欢喜，能够深入体会佛陀教法深远玄奥的意义。这段经文的标题经过精心区分估注而成。
Suttante pañcāti gaṇanaparicchedo. Imāni indriyānīti paricchinnadhammanidassanaṃ. Indriyaṭṭho heṭṭhā vutto.
本经章节共分五部分，介绍五根的分别。此处所说的五根即是分别指出各根的特性。五根的详述即下文展开。
§185
185. Idāni imaṃ suttantaṃ dassetvā imasmiṃ suttante vuttānaṃ indriyānaṃ visuddhibhāvanāvidhānaṃ bhāvitattaṃ paṭippassaddhiñca dassetukāmo imāni pañcindriyānītiādimāha. Tattha visujjhantīti visuddhiṃ pāpuṇanti. Assaddheti tīsu ratanesu saddhāvirahite. Saddheti tīsu ratanesu saddhāsampanne. Sevatoti cittena sevantassa. Bhajatoti upasaṅkamantassa. Payirupāsatoti sakkaccaṃ upanisīdantassa. Pasādanīye suttanteti pasādajanake ratanattayaguṇapaṭisaṃyutte suttante. Kusīteti kucchitena ākārena sīdantīti kusīdā, kusīdā eva kusītā. Te kusīte. Sammappadhāneti catukiccasādhakavīriyapaṭisaṃyuttasuttante. Muṭṭhassatīti naṭṭhassatike. Satipaṭṭhāneti satipaṭṭhānādhikārake suttante. Jhānavimokkheti catutthajjhānaaṭṭhavimokkhatividhavimokkhādhikārake suttante. Duppaññeti nippaññe, paññābhāvato vā duṭṭhā paññā etesanti duppaññā. Te duppaññe. Gambhīrañāṇacariyanti catusaccapaṭiccasamuppādādipaṭisaṃyutte suttante, ñāṇakathāsadise vā. Suttantakkhandheti suttantakoṭṭhāse. Assaddhiyantiādīsu assaddhiyanti assaddhabhāvaṃ. Assaddhiye ādīnavadassāvī assaddhiyaṃ pajahanto saddhindriyaṃ bhāveti, saddhindriye ānisaṃsadassāvī saddhindriyaṃ bhāvento assaddhiyaṃ pajahati. Esa nayo sesesu. Kosajjanti kusītabhāvaṃ. Pamādanti sativippavāsaṃ. Uddhaccanti uddhatabhāvaṃ, vikkhepanti attho. Pahīnattāti appanāvasena jhānapāripūriyā pahīnattā. Suppahīnattāti vuṭṭhānagāminivasena vipassanāpāripūriyā suṭṭhu pahīnattā. Bhāvitaṃ hoti subhāvitanti vuttakkameneva yojetabbaṃ. Vipassanāya hi vipakkhavasena pahīnattā ‘‘suppahīnattā’’ti vattuṃ yujjati. Tasmāyeva ca ‘‘subhāvita’’nti, na tathā jhānena. Yasmā pana pahātabbānaṃ pahānena bhāvanāsiddhi, bhāvanāsiddhiyā ca pahātabbānaṃ pahānasiddhi hoti, tasmā yamakaṃ katvā niddiṭṭhaṃ.
本节185，现今说此经，目的是说明在此经中所述五根，以依止净化方法而修习，使其成熟坚固的修习过程。此中“净”是指得到净化的状态。“不竟信”是指对于三宝中失去信心，无信状态；“信”是指具足信心。依止信心者以心侍奉，亲近信心者则迎近依止。称为清净经，是因为经文具足安定信心者的特质。现云“坐下”是指身体坐姿端正入定，谓之“坐禅（kusīdā）”，与“坐下”同义。“正用功”乃是指具备四努执行力的经文。谓之“处置”即非消灭之意。“念处经”指专注念处之经文。“禅定解脱”指第四禅解脱之处。所谓愚者即无慧者。称为愚者者，是由于无慧、无智而被称。此等愚者。谓之具智慧之行者，在深义般涅槃缘起等经文中出现，或称智慧讲说者。所谓经文集即经文汇编。所说“无信”即指失去信心的状态。失去信心的缘由，断绝信心而生悲苦，放弃信根而生信根。此理在诸法中如是互逆互成。由疏漏变为心不安，散乱即意为放逸，称为“放逸”，即心散乱之意。放弃状态是借由禅定净摄而称为解脱，良好解脱则是内观是否成熟良好，故此称为“善解脱”。修习已成熟者谓之良好修习。其中内观引致对世间法依他斥弃净化，故称“良好修习”。由此总结，并显明教义。
§186
186. Paṭippassaddhivāre bhāvitāni ceva honti subhāvitāni cāti bhāvitānaṃyeva subhāvitatā. Paṭippassaddhāni ca suppaṭippassaddhāni cāti paṭippassaddhānaṃyeva suppaṭippassaddhatā vuttā. Phalakkhaṇe maggakiccanibbattivasena bhāvitatā paṭippassaddhatā ca veditabbā. Samucchedavisuddhiyoti maggavisuddhiyoyeva. Paṭippassaddhivisuddhiyoti phalavisuddhiyo eva.
本节186云：次于定静阶段的修习，具备成熟的乃是真正修习者，具具成熟方称为整备，所谓成熟即是完全成熟。成熟即标志着诸法实成，正如达成解脱之道亦即法的纯净故。由此分辨成败的境界，即成就道的成功称为清净，成就果位称为纯净。修习与净化并存，并表现于系列功德。此处的“超断净”即是灭尽净，“修习净”为果位净。意思是：涅槃因修习净所证，修习净被视为其前提。
Idāni tathā vuttavidhānāni indriyāni kārakapuggalavasena yojetvā dassetuṃ katinaṃ puggalānantiādimāha. Tattha savanena buddhoti sammāsambuddhato dhammakathāsavanena catusaccaṃ buddhavā, ñātavāti attho. Idaṃ bhāvitindriyabhāvassa kāraṇavacanaṃ. Bhāvanābhisamayavasena hi maggassa buddhattā phalakkhaṇe bhāvitindriyo hoti. Aṭṭhannampi ariyānaṃ tathāgatassa sāvakattā visesetvā arahattaphalaṭṭhameva dassento khīṇāsavoti āha. Soyeva hi sabbakiccanipphattiyā bhāvitindriyoti vutto. Itarepi pana taṃtaṃmaggakiccanipphattiyā pariyāyena bhāvitindriyā eva. Tasmā eva ca catūsu phalakkhaṇesu ‘‘pañcindriyāni bhāvitāni ceva honti subhāvitāni cā’’ti vuttaṃ. Yasmā pana tesaṃ uparimaggatthāya indriyabhāvanā atthiyeva, tasmā te na nippariyāyena bhāvitindriyā. Sayaṃ bhūtaṭṭhenāti anācariyo hutvā sayameva ariyāya jātiyā bhūtaṭṭhena jātaṭṭhena bhagavā. Sopi hi bhāvanāsiddhivasena phalakkhaṇe sayambhū nāma hoti. Evaṃ sayaṃ bhūtaṭṭhena bhāvitindriyo. Appameyyaṭṭhenāti anantaguṇayogato pamāṇetuṃ asakkuṇeyyaṭṭhena. Bhagavā phalakkhaṇe bhāvanāsiddhito appameyyoti. Tasmāyeva bhāvitindriyo.
如今将前述五根之教义，综观为引发根本觉悟之人身之因果，谓之“困难之人”。其中“布施”为正觉悟者的法语，“悉知”之意。此处指修习根本觉知的状态之因。因修习成就具备道之八大标志，故根本念根得以增长。并称众圣之如来弟子依八标志，表显阿拉汉果德已得之义为“已尽渣滓”。所以修尽一切善业者称为修习根本。又他处亦用此词指称依不同修道功德业成而称根本念根。故佛经云：“五根皆修习且安善”，意谓五根皆得开发且安乐。然因其上与道利相关，故非泛称皆修“根本念根”。“自成所依”意指未作不善而自生圣果之己身，佛即以圣果显扬自身。亦依修习成就而具八标志，自成证悟者称“自觉”。故称“自成所依之根本念根”。“无量所依”者，因结合无量功德难以测量，而不能估量。佛以八大标志称修习成就为无量。是故称之修习根本。
Paṭhamasuttantaniddesavaṇṇanā niṭṭhitā. · 第一经教义释注解结束。
2. Dutiyasuttantaniddesavaṇṇanā
二、第二经文之释义
§187
187. Puna aññaṃ suttantaṃ nikkhipitvā indriyavidhānaṃ niddisitukāmo pañcimāni, bhikkhavetiādikaṃ suttantaṃ dasseti. Tattha yehi kecīti anavasesapariyādānaṃ, hi-kāro padapūraṇamatte nipāto. Samaṇā vā brāhmaṇā vāti lokavohāravasena vuttaṃ. Samudayanti paccayaṃ. Atthaṅgamanti uppannānaṃ abhāvagamanaṃ, anuppannānaṃ anuppādaṃ vā. Assādanti ānisaṃsaṃ. Ādīnavanti dosaṃ. Nissaraṇanti niggamanaṃ. Yathābhūtanti yathāsabhāvaṃ. Samaṇesūti samitapāpesu. Samaṇasammatāti na mayā samaṇāti sammatā. ‘‘Sammatā’’ti vattamānakālavasena vuccamāne saddalakkhaṇavasena ‘‘me’’ti ettha sāmivacanameva hoti. Brāhmaṇesūti bāhitapāpesu. Sāmaññatthanti samaṇabhāvassa atthaṃ. Brahmaññatthanti brāhmaṇabhāvassa atthaṃ. Dvayenāpi arahattaphalameva vuttaṃ. Atha vā sāmaññatthanti heṭṭhā tīṇi phalāni. Brahmaññatthanti arahattaphalaṃ. Sāmaññabrahmaññanti hi ariyamaggoyeva. Diṭṭheva dhammeti paccakkheyeva attabhāve. Sayaṃ abhiññā sacchikatvāti attanāyeva adhikena ñāṇena paccakkhaṃ katvā. Upasampajjāti pāpuṇitvā, nipphādetvā vā.
187. 又置他经文而欲说明根本念根者，列举五者，即称比库等经文。所引词句，为补充解释及衔接用语。“行者或婆罗门”，为世间通用说法。“起”指缘起。“尽”指消灭无明。“无法起”指未生产或未产生。“获”指缘乐。“怖”指嗔恨烦恼。“灭”为解脱。“如实”指依真实法相。在行者中为善行为者。谓此“行者”非指现时行者，而是依目前声闻外道所称“行者”之语。于婆罗门中，为不善行为者。意谓“沙门”为善行为，“婆罗门”为不善行为。二者均言已得阿拉汉果。“沙门”指圣道法中之行者。此“行者合法”一词，依语法时段解释为“我”独称语。于“婆罗门”中，指不善行为。从二者可见，两者都是指得阿拉汉果。又“沙门法”三果较低，“婆罗门果”仅指阿拉汉果。“沙门婆罗门”意指圣道系者。取法之真理所在。自为真实证悟以知识自行区分。生具戒体或已具戒体，即得阿拉汉，入阿拉汉果。
§188
188. Suttantaniddese paṭhamaṃ indriyasamudayādīnaṃ pabhedagaṇanaṃ pucchitvā puna pabhedagaṇanā vissajjitā. Tattha asītisatanti asītiuttaraṃ sataṃ. Paṇḍitehi ‘‘asītisata’’nti vuttehi ākārehīti yojanā.
188. 经文中初述生起诸根之类的分类论述，经问后，再次详述分类。所谓“八十”指十八十，即八十出生。智者谓“八十”意为联系、对应所描。
Puna pabhedagaṇanāpucchāpubbaṅgame gaṇanāniddese adhimokkhatthāyāti adhimuccanatthāya saddahanatthāya. Āvajjanāya samudayoti manodvārāvajjanacittassa samudayo. Saddhindriyassa samudayoti saddhindriyassa paccayo, saddhaṃ uppādessāmīti pubbabhāgāvajjanaṃ saddhindriyassa upanissayapaccayo, saddhindriyajavanassa āvajjanaṃ paṭhamassa javanassa anantarapaccayo, dutiyajavanādīnaṃ upanissayapaccayo. Adhimokkhavasenāti chandasampayuttaadhimokkhavasena. Chandassa samudayoti pubbabhāgāvajjanapaccayā uppannassa adhimokkhasampayuttassa yevāpanakabhūtassa dhammacchandassa samudayo. So pana saddhindriyassa sahajātaaññamaññanissayasampayuttaatthiavigatavasena paccayo hoti, chandādhipatikāle adhipatipaccayo ca hoti, soyeva dutiyassa anantarasamanantaraanantarūpanissayāsevananatthivigatavasena paccayo hoti. Imināva nayena manasikārassapi yojanā kātabbā. Kevalañhettha manasikāroti sāraṇalakkhaṇo yevāpanakamanasikāro. Adhipatipaccayatā panassa na hoti. Sampayuttesu imesaṃ dvinnaṃyeva gahaṇaṃ balavapaccayattāti veditabbaṃ . Saddhindriyassa vasenāti bhāvanābhivuddhiyā indriyabhāvaṃ pattassa saddhindriyassa vasena. Ekattupaṭṭhānanti ekārammaṇe acalabhāvena bhusaṃ ṭhānaṃ uparūpari saddhindriyassa paccayo hoti. Saddhindriye vuttanayeneva sesindriyānipi veditabbāni. Evamekekassa indriyassa cattāro cattāro samudayāti pañcannaṃ indriyānaṃ vīsati samudayā honti. Puna catunnaṃ samudayānaṃ ekekasmiṃ samudaye pañca pañca indriyāni yojetvā vīsati samudayā vuttā. Paṭhamavīsati nānāmaggavasena daṭṭhabbā, dutiyavīsati ekamaggavasena daṭṭhabbāti vadanti. Evaṃ cattālīsa ākārā honti. Atthaṅgamavāropi imināva nayena veditabbo. So pana atthaṅgamo indriyabhāvanaṃ ananuyuttassa appaṭiladdhā paṭilābhatthaṅgamo, indriyabhāvanāya parihīnassa paṭiladdhaparihāni atthaṅgamo, phalappattassa paṭippassaddhiatthaṅgamo. Ekattaanupaṭṭhānanti ekatte anupaṭṭhānaṃ.
又复分类之问起，作开端，为提要说明，谓为“更上断解”，以增强断之决心，以坚固信心。"起"指心门开启行为发生。信根之起，依于信根缘起，即为前部分开启信根之因缘。信根发展之起，相续行为，是第一行为后续依赖，第二行为相继行为等。"更上断解"指靠欲求愿望之坚定决断。欲求起，依先行行为缘生之相应之愿望兴起。此信根因缘自生内外种类缘起，不会产生断灭。于欲王位期间，存在主导因缘。次级行为之相续存在，是间续不断存在之条件。按此理路，观念相续必定引起注意力结合。唯具该处注意力者，为根本注意力，乃对应前引注意力者。无主导对应语义，故非主导因缘。二因之间为因果稳固且强之缘起。信根之提升，指依伽耶之增长根本念根。单一支持即持续锁定，以稳固位置视为信根之缘起，诸根余项亦同理。每一根皆有四种起生方式，五根共计二十起。又四起中每一中，联合十根五个插合，共四十起。此意涵多道理。通过此理可见， 此八起乃根本念根之发展过程，内未达成者促使欲求断，达成者促成发展，得果已者示明证达。一者持续守持者为专注。
Ka. assādaniddesavaṇṇanā甲、味义释注解
§189
189. Assādaniddese assaddhiyassa anupaṭṭhānanti assaddhe puggale parivajjayato saddhe puggale sevato pasādanīyasuttante paccavekkhato tattha yonisomanasikāraṃ bahulīkaroto ca assaddhiyassa anupaṭṭhānaṃ hoti. Assaddhiyapariḷāhassa anupaṭṭhānanti ettha assaddhassa saddhākathāya pavattamānāya dukkhaṃ domanassaṃ uppajjati. Ayaṃ assaddhiyapariḷāho. Adhimokkhacariyāya vesārajjanti saddhāvatthuvasena vā bhāvanāya vā vasippattassa saddhāpavattiyā visāradabhāvo hoti. Santo ca vihārādhigamoti samathassa vā vipassanāya vā paṭilābho. Sukhaṃ somanassanti ettha cetasikasukhabhāvadassanatthaṃ somanassavacanaṃ. Saddhindriyasamuṭṭhitapaṇītarūpaphuṭṭhakāyassa kāyikasukhampi labbhatiyeva. Sukhasomanassassa padhānassādattā ‘‘ayaṃ saddhindriyassa assādo’’ti visesetvā vuttaṃ. Imināva nayena sesindriyassādāpi yojetvā veditabbā.
189. 论不信之观视，谓无信人者受轻视及避开。从信人处则受敬重。经末回顾中，多重分析表明不信心现象名为不信障。在进一步深入行愿中，信根之薄弱叫“不信障”。通过引发信心基础之修习，或依现法禅定，均可增加信根。得信乐者称为欢喜心。欢喜为心之安乐状态，故取名欢喜。信念增长如同根本念根稳定生发，生身体安乐。欢喜之因由信根成长带来，此处称为此根之欢喜。依此理应审视余根欢喜之起。
Kha. ādīnavaniddesavaṇṇanā乙、过患义释注解
§190
190. Ādīnavaniddese aniccaṭṭhenāti saddhindriyassa aniccaṭṭhena. So aniccaṭṭho saddhindriyassa ādīnavoti vuttaṃ hoti. Itaradvayepi eseva nayo. Ime samudayatthaṅgamassādādīnavā lokiyaindriyānamevāti veditabbā.
190. 关于“苦难”的说明，即“无常处”，指的是“识根”的无常状态。所谓无常者，正是指出识根本身具有苦难性质，如经中所说。其他的二者亦同此理。因缘生灭所引起的苦难，唯当知为世间根识的特性。
Ga. nissaraṇaniddesavaṇṇanā丙、出离义释注解
§191
191. Nissaraṇaniddese adhimokkhaṭṭhenātiādīsu ekekasmiṃ indriye pañca pañca katvā pañcannaṃ indriyānaṃ pañcavīsati nissaraṇāni maggaphalavasena niddiṭṭhāni. Tattha tato paṇītatarasaddhindriyassa paṭilābhāti tato vipassanākkhaṇe pavattasaddhindriyato maggakkhaṇe paṇītatarassa saddhindriyassa paṭilābhavasena. Purimatarasaddhindriyā nissaṭaṃ hotīti tasmiṃ maggakkhaṇe saddhindriyaṃ purimatarato vipassanākkhaṇe pavattasaddhindriyato nikkhantaṃ hoti. Imināva nayena phalakkhaṇe saddhindriyampi ubhayattha sesindriyānipi yojetabbāni.
191. 关于“离”的说明，即“胜念处”，谓五根中每一根分别作五遍，合计二十五种离——依修道、证果的顺序表显。那里，依次得到更加纯熟的识根，故于观慧行时与证道时，分别能获得更为纯净的识根。因为前者识根退转，后者识根在观慧时起，在证道时消失。以此教理，于果证时，识根与其他感官齐备而能结相应。
§192
192.Pubbabhāgepañcahi indriyehīti paṭhamajjhānūpacāre pañcahi indriyehi paṭhamajjhānādiaṭṭhasamāpattivasena aṭṭha nissaraṇāni, aniccānupassanādiaṭṭhārasamahāvipassanāvasena aṭṭhārasa nissaraṇāni, sotāpattimaggādivasena aṭṭha lokuttaranissaraṇāni. Evaṃ jhānasamāpattimahāvipassanāmaggaphalavasena catuttiṃsa nissaraṇāni purimapurimasamatikkamato niddiṭṭhāni. Nekkhamme pañcindriyānītiādīni pana sattatiṃsa nissaraṇāni paṭipakkhapahānavasena paṭipakkhato niddiṭṭhāni. Tattha nekkhammādīsu sattasu satta nissaraṇāni upacārabhūmivasena vuttāni, phalāni pana paṭipakkhapahānābhāvato na vuttāni.
192. 关于前分五根者，此言初禅修持中五根与初禅等共具八种离，及无常观等十八大观慧离，和得道入圣等八出世离。如此，以禅定证果观慧等之道果共得三十三种离。出家修行五根，初及果证时皆分别指示。其于五根等初分，有七种离，如同次第修学的阶段，而果证时无此说。
§193
193.Diṭṭhekaṭṭhehīti yāva sotāpattimaggā diṭṭhiyā saha ekasmiṃ puggale ṭhitāti diṭṭhekaṭṭhā. Tehi diṭṭhekaṭṭhehi. Oḷārikehīti thūlehi kāmarāgabyāpādehi. Aṇusahagatehīti sukhumabhūtehi kāmarāgabyāpādehiyeva. Sabbakilesehīti rūparāgādīhi. Tesu hi pahīnesu sabbakilesā pahīnā honti, tasmā ‘‘sabbakilesehī’’ti vuttaṃ. Avuttatthāni panettha padāni heṭṭhā vuttatthānevāti. Sabbesaññeva khīṇāsavānaṃ tattha tattha pañcindriyānīti ‘‘adhimokkhaṭṭhenā’’tiādīsu pubbe vuttesu ṭhānesu tasmiṃ tasmiṃ ṭhāne pañcindriyāni buddhapaccekabuddhasāvakānaṃ khīṇāsavānaṃ yathāyogaṃ tato tato nissaṭāni honti. Imasmiṃ vāre paṭhamaṃ vuttanayā eva yathāyogaṃ khīṇāsavavasena vuttā.
193. 关于异类离者，谓直至得入声闻果道某人止于见解静止为异类离。以此异类离，粗重之欲怒等为大，微细者则为小。大色欲烦恼等称作诸烦恼，已断者为无余烦恼，故称“已断诸烦恼”。因非此处论义，故下文所说文字，所指不同。全为已断余染者，于不同处各分别二十五根，名为“胜念处”等，所论顺序中各处皆具二十五根，且为声闻与佛陀及多闻大弟子分别所断余染，故于各处依别止息。此处以初论义即是如理已断余染之意。
Kathaṃ panetāni nissaraṇāni asītisataṃ hontīti? Vuccate – maggaphalavasena vuttāni pañcavīsati, samatikkamavasena vuttāni catuttiṃsa, paṭipakkhavasena vuttāni sattatiṃsāti paṭhamavāre sabbāni channavuti nissaraṇāni honti, etāniyeva dutiyavāre khīṇāsavānaṃ vasena dvādasasu apanītesu caturāsīti honti. Iti purimāni channavuti, imāni ca caturāsītīti asītisataṃ honti. Katamāni pana dvādasa khīṇāsavānaṃ apanetabbāni? Samatikkamato vuttesu maggaphalavasena vuttāni aṭṭha nissaraṇāni, paṭipakkhato vuttesu maggavasena vuttāni cattārīti imāni dvādasa apanetabbāni. Arahattaphalavasena vuttāni kasmā apanetabbānīti ce? Sabbapaṭhamaṃ vuttānaṃ pañcavīsatiyā nissaraṇānaṃ maggaphalavaseneva labbhanato. Arahattaphalavasena nissaraṇāni vuttāneva honti . Heṭṭhimaṃ heṭṭhimaṃ pana phalasamāpattiṃ uparimā uparimā na samāpajjantiyevāti heṭṭhā tīṇipi phalāni na labbhantiyeva. Jhānasamāpattivipassanānekkhammādīni ca kiriyāvasena labbhanti. Pañcapi cetāni indriyāni pubbameva paṭipakkhānaṃ paṭippassaddhattā paṭipakkhato nissaṭāneva hontīti.
“这些离果为何能达至八十八种？”谓以道果之果报为二十五种，超越为三十四种，对治为三十七种，初论中所述，合计八十八。第二论中已断余染比库于所知十二种处，得四十八种净离。此为初分二十五种，及第二分四十八种，共计八十八。何谓十二种处？即以道果所述之八种离，及对治三种，共十二。依道果所述得八种离，与对治三种，合为十二种果报离。阿拉汉果报离为何得？正因所有初讲二十五种果报离皆可得，无余果报亦在其内。各果位虽不同时同量得，故中间未得三果。禅证、观慧、出家等修行行因地得者。此五根先前如理于相反境中止息，故各处均已止息。
Dutiyasuttantaniddesavaṇṇanā niṭṭhitā. · 第二经教义释注解结束。
3. Tatiyasuttantaniddesavaṇṇanā
3. 第三经文节义解说
§194
194. Puna aññaṃ suttantaṃ nikkhipitvā indriyavidhānaṃ niddisitukāmo pañcimāni, bhikkhavetiādimāha. Tattha sotāpattiyaṅgesūti ettha soto ariyo aṭṭhaṅgiko maggo, sotassa āpatti bhusaṃ pāpuṇanaṃ sotāpatti, sotāpattiyā aṅgāni sambhārāni sotāpattiaṅgāni. Sotāpannatāya pubbabhāgapaṭilābhaaṅgāni. Sappurisasaṃsevo sotāpattiaṅgaṃ, saddhammassavanaṃ sotāpattiaṅgaṃ, yonisomanasikāro sotāpattiaṅgaṃ, dhammānudhammapaṭipatti sotāpattiaṅgaṃ, imāni cattāri sotāpattiaṅgāni. Sesā heṭṭhā vuttā eva. Idañca imesaṃ indriyānaṃ sakavisaye jeṭṭhakabhāvadassanatthaṃ vuttaṃ. Yathā hi cattāro seṭṭhiputtā rājātirājapañcamesu sahāyesu ‘‘nakkhattaṃ kīḷissāmā’’ti vīthiṃ otiṇṇesu ekassa seṭṭhiputtassa gehaṃ gatakāle itare cattāro tuṇhī nisīdanti, gehasāmikova ‘‘imesaṃ khādanīyaṃ bhojanīyaṃ detha, imesaṃ gandhamālālaṅkārādīni dethā’’ti gehe vicāreti, dutiyassa tatiyassa catutthassa gehaṃ gatakāle itare cattāro tuṇhī nisīdanti, gehasāmikova ‘‘imesaṃ khādanīyaṃ bhojanīyaṃ detha, imesaṃ gandhamālālaṅkārādīni dethā’’ti gehe vicāreti, atha sabbapacchā rañño gehaṃ gatakāle kiñcāpi rājā sabbattha issarova, imasmiṃ pana kāle attano geheyeva ‘‘imesaṃ khādanīyaṃ bhojanīyaṃ detha, imesaṃ gandhamālālaṅkārādīni dethā’’ti vicāreti, evameva saddhāpañcamakesu indriyesu tesu sahāyesu ekato vīthiṃ otarantesu viya ekārammaṇe uppajjamānesupi yathā paṭhamassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti , evaṃ sotāpattiaṅgāni patvā adhimokkhalakkhaṇaṃ saddhindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. Yathā dutiyassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ sammappadhānāni patvā paggahaṇalakkhaṇaṃ vīriyindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. Yathā tatiyassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ satipaṭṭhānāni patvā upaṭṭhānalakkhaṇaṃ satindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. Yathā catutthassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ jhānāni patvā avikkhepalakkhaṇaṃ samādhindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. Sabbapacchā rañño gehaṃ gatakāle pana yathā itare cattāro tuṇhī nisīdanti, rājāva vicāreti, evaṃ ariyasaccāni patvā pajānanalakkhaṇaṃ paññindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni hontīti.
194. 复次，为了阐明五根的修习方法，舍弃他经说法，专门说出：五根者，是比库等云。其中所谓“入流果的五法”，此处将“根”比作善道八正道中聪明智慧的根基；所谓“根的成就”，即进入入流果之法的获得；所谓“入流果之根”，是指通向入流果的支分功德。所谓入流果者，即意味着前分已成就的部分。善法朋友的交往是入流果之支分，正法的闻受是入流果之支分，善巧观照是入流果之支分，依法修行是入流果之支分，这四者是入流果的四支分。其他支分都在次处说过。这里讲述的是五根中在各境界中成熟精进的最高表现。譬如有四位商人同行，途经一处时，其中一位回家，其余三人静坐；那位家主般若地在家中思维：“当给这几人饮食、饭菜、香花等器物。”后来第二位回家，其余三人静坐，家主依旧思维给予供养，第三、第四位分别回家时亦然；最后全数归家时，家主自思所供养饮食等物。其意如是。在五根五力中，此故五根如同行人依次归家般，虽然独一成一法根至最高，但其他四根依然存在且互相联系。初根中他四根虽离体，但其余诸根随后相继从属，不至缺失。如同第二位家归后，其余三人静坐，家主思量赐食，此时正勤根最为要紧且置前，其余根随之相承。第三及第四亦复如是，正念根、定根、慧根依次置前，其他皆随之出现。在诸位归家后，家主思维，圣谛已证，此时智慧根为首位，诸根俱备且依存。
Ka. pabhedagaṇananiddesavaṇṇanā甲、差别计数说明的注释
§195
195. Suttantassa pabhedagaṇanāpucchāpubbaṅgameva pabhedagaṇananiddese sappurisasaṃseveti sobhanānaṃ purisānaṃ sammā sevane. Adhimokkhādhipateyyaṭṭhenāti adhimokkhasaṅkhātena sesindriyesu adhipatibhāvaṭṭhena, sesindriyānaṃ pubbaṅgamaṭṭhenāti attho. Saddhammasavaneti sataṃ dhammo, sobhano vā dhammoti saddhammo. Tassa saddhammassa savane. Yonisomanasikāreti upāyena manasikāre. Dhammānudhammapaṭipattiyāti ettha nava lokuttaradhamme anugato dhammo dhammānudhammo, sīlasamādhipaññāsaṅkhātassa dhammānudhammassa paṭipatti paṭipajjanaṃ dhammānudhammapaṭipatti. Sammappadhānādīsupi eseva nayo.
195. 先文论述经典文义分歧的序说，即明白善法朋友行持的业位。所谓“尊主之治”，是指诸余根法虽为次等，然由于其依附支配力而成其本质，故称“诸余根法的已置前位”。所谓善法之闻受，即善法的法，善法即正法。在正法中闻受。所谓善巧观照，是因缘适当的观念用心。所谓依法修行，是指随从那九种超世间法行持的法，道德、定慧俱等的依法修习。此正行精进亦包含其中。
Kha. cariyāvāravaṇṇanā乙、行持段的注释
§196
196. Cariyāvārepi imināva nayena attho veditabbo. Kevalaṃ paṭhamavāro indriyānaṃ uppādanakālavasena vutto, cariyāvāro uppannānaṃ āsevanakālavasena ca pāripūrikālavasena ca vutto. Cariyā pakati ussannatāti hi atthato ekaṃ.
196. 关于行持之次第，依此教法理应明知其意。仅仅初次讲说五根如同根生时之状态，行持次第则为继发修养及完全成熟的法则。此处说“行持”，“行”的本意是一。
Cāravihāraniddesavaṇṇanā行与住说明的注释
§197
197. Idāni cariyāsambandheneva cāravihāraniddesavasena aparena pariyāyena indriyavidhānaṃ niddisitukāmo cāro ca vihāro cātiādikaṃ uddesaṃ uddisitvā tassa niddesamāha. Tattha uddese tāva yathā carantaṃ viharantaṃ viññū sabrahmacārī gambhīresu ṭhānesu okappeyyuṃ – addhā ayamāyasmā patto vā pāpuṇissati vāti, tathā indriyasampannassa cāro ca vihāro ca viññūhi sabrahmacārīhi anubuddho hoti paṭividdhoti uddesassa sambandho veditabbo. Uddesaniddese cariyā cāroyeva. Cāro cariyāti hi atthato ekaṃ. Tasmā ‘‘cāro’’tipadassa niddese ‘‘cariyā’’ti vuttaṃ. Iriyāpathacariyāti iriyāpathānaṃ cariyā, pavattananti attho. Sesesupi eseva nayo. Āyatanacariyā pana āyatanesu satisampajaññānaṃ cariyā. Pattīti phalāni. Tāni hi pāpuṇiyantīti ‘‘pattī’’ti vuttā. Sattalokassa diṭṭhadhammikasamparāyikā atthā lokatthāti ayaṃ viseso.
197. 当今论述五根之所依行、行持、行为的教导，别一种说法称为行为与行持。先起意旨，譬如智者随行修习清净出家者，在清净之地修学，适时必得或得成就；如有根足之行持亦复如是，此乃智者明了具足五根的行为与行持。此处“行持”即行为之意。又行之路，指行为的行路，轮转于不同境界。其他皆含此义。所谓六境行为，是指于六处中保持觉照正念的行为。所谓“所成”，即获利成果。既已获得，谓“所成”。这是七界中显示显现之行，为世界利益。
Idāni tāsaṃ cariyānaṃ bhūmiṃ dassento catūsu iriyāpathesūtiādimāha. Satipaṭṭhānesūti ārammaṇasatipaṭṭhānesu. Satipaṭṭhānesupi vuccamānesu satito anaññāni vohāravasena aññāni viya katvā vuttaṃ. Ariyasaccesūti pubbabhāgalokiyasaccañāṇena visuṃ visuṃ saccapariggahavasena vuttaṃ. Ariyamaggesu sāmaññaphalesūti ca vohāravaseneva vuttaṃ. Padeseti lokatthacariyāya ekadese. Nippadesato hi lokatthacariyaṃ buddhā eva karonti. Puna tā eva cariyāyo kārakapuggalavasena dassento paṇidhisampannānantiādimāha. Tattha paṇidhisampannā nāma iriyāpathānaṃ santattā iriyāpathaguttiyā sampannā akampitairiyāpathā bhikkhubhāvānurūpena santena iriyāpathena sampannā. Indriyesu guttadvārānanti cakkhādīsu chasu indriyesu attano attano visaye pavattaekekadvāravasena guttaṃ dvāraṃ etesanti guttadvārā. Tesaṃ guttadvārānaṃ. Dvāranti cettha uppattidvāravasena cakkhādayo eva. Appamādavihārīnanti sīlādīsu appamādavihāravataṃ. Adhicittamanuyuttānanti vipassanāya pādakabhāvena adhicittasaṅkhātaṃ samādhimanuyuttānaṃ. Buddhisampannānanti nāmarūpavavatthānaṃ ādiṃ katvā yāva gotrabhu, tāva pavattena ñāṇena sampannānaṃ. Sammāpaṭipannānanti catumaggakkhaṇe. Adhigataphalānanti catuphalakkhaṇe.
现在展现这些行为的境地，所谓四行，即四根路径；说于念处，即入四念处。念处之中，虽称念者，然非他念，乃近于专一之念而除诸迷惑，如同闻闻圣谛的四圣谛法理一般。圣谛之说，乃由先前轮转中诸世间智慧知见，且彻尽各种真实法义，现证四圣谛诸果，归于四圣谛之果实。所说“方”，是为了世间利益的行为与行住。为世间利益的行为，唯佛能成就。今又示现此行为之因缘，为有志者根本功德。所谓有志者，是言于五根具足约束收摄，行持从容不迫，符合出家比库位等。有根者称“门”，于六根中眼等六根各自在其境萌生作用，故称“密门”。所谓密门者，在此特指光明起处。所谓勤行者，是于戒行等勤精进修持。所谓随念者，是以念保持缘境之止，断除散乱之心。所谓通慧者，是以除识断惑之三慧中第一之观慧。所谓智慧具足者，是指破尽五阴等诸障的慧力。所谓正确行持者，是指具足道德、禅定、智慧等四圣谛因缘启示之行。所谓利益增长，是因智慧令内心广大明了，频频生起特殊体验。说出之意，即与前文义理一致。
Adhimuccantoti adhimokkhaṃ karonto. Saddhāya caratīti saddhāvasena pavattati. Paggaṇhantoti catusammappadhānavīriyena padahanto. Upaṭṭhāpentoti satiyā ārammaṇaṃ upaṭṭhāpento. Avikkhepaṃ karontoti samādhivasena vikkhepaṃ akaronto. Pajānantoti catusaccapajānanapaññāya pakārena jānanto. Vijānantoti indriyasampayuttajavanapubbaṅgamena āvajjanaviññāṇena ārammaṇaṃ vijānanto. Viññāṇacariyāyāti āvajjanaviññāṇacariyavasena. Evaṃ paṭipannassāti sahajavanāya indriyacariyāya paṭipannassa. Kusalā dhammā āyāpentīti samathavipassanāvasena pavattā kusalā dhammā bhusaṃ yāpenti, pavattantīti attho. Āyatanacariyāyāti kusalānaṃ dhammānaṃ bhusaṃ yatanacariyāya, ghaṭanacariyāya pavattanacariyāyāti vuttaṃ hoti. Visesamadhigacchatīti vikkhambhanatadaṅgasamucchedapaṭippassaddhivasena visesaṃ adhigacchati. Dassanacariyādayo vuttatthāyeva.
所谓“集结”即要点总结。所谓“以信行”者，是指依信行持。所谓“承摄”，是以四正勤之精进努力摄取所发起的根（法）。所谓“守护”，是以正念持守诸所缘境。所谓“不动摇”，是以定力心持稳定。所谓“了知”，是凭四圣谛智慧正见了达真义。所谓“认识”，是指由根的连贯发展产生的识识作用。所谓识的活动，乃识的持续运行。如此修行，乃天性随缘行持的五根行相。善法由此激发增长，以止观调伏为因，善法遂能成熟。所谓入处行为者，是指善根行于六根所感境界，以上述法观察遍法，增长精进而得殊胜心得。此正智果显现。说到此一切，意义乃明白前文之教诲。
Saddhāya viharatītiādīsu saddhādisamaṅgissa iriyāpathavihāro daṭṭhabbo. Anubuddhoti anumānabuddhiyā. Paṭividdhoti paccakkhabuddhiyā. Yasmā adhimokkhaṭṭhādīsu anubuddhesu paṭividdhesu ca cāro ca vihāro ca anubuddho hoti paṭividdho, tasmā anubodhapaṭivedhesu adhimokkhaṭṭhādayo ca niddiṭṭhā.
在诸如以信心而行等方面，应观察信心等相应的行为表现，经由推测智慧称为“已知”，通过对断难疑的确定智慧称为“已解”。因为诸如极觉业等“已知”和“已解”二者，行为和生活皆已为“已知”和“已解”，所以在已觉悟与已断疑的方面，如极觉业等已明确揭示。
Evaṃ saddhāya carantantiādīsu evanti vuttappakāraṃ niddisanto yathāsaddassa atthaṃ niddisati. Viññūtiādīsupi yathāsabhāvaṃ jānantīti viññū. Viññātaṃ sabhāvaṃ vibhāventi pākaṭaṃ karontīti vibhāvī. Asani viya siluccaye kilese medhati hiṃsatīti medhā, khippaṃ gahaṇadhāraṇaṭṭhena vā medhā, medhā etesaṃ atthīti medhāvī. Ñāṇagatiyā paṇḍanti gacchanti pavattantīti paṇḍitā. Buddhisampadāya samannāgatattā buddhisampannā. Saha brahmaṃ cariyaṃ uttamaṃ paṭipadaṃ carantīti sabrahmacārino. Apalokanakammādicatubbidhaṃ kammaṃ ekato karaṇavasena ekaṃ kammaṃ. Tathā pañcavidho pātimokkhuddeso ekuddeso. Samā sikkhā etesanti samasikkhā, samasikkhānaṃ bhāvo samasikkhatā. Samasikkhātātipi paṭhanti. Yesaṃ ekaṃ kammaṃ eko uddeso samasikkhatā, te sabrahmacārīti vuttaṃ hoti. ‘‘Jhānānī’’ti vattabbe jhānāti liṅgavipallāso kato. Vimokkhāti tayo vā aṭṭha vā vimokkhā. Samādhīti savitakkasavicāraavitakkavicāramattaavitakkāvicārā tayo samādhī. Samāpattiyoti suññatānimittāppaṇihitā. Abhiññāyoti cha abhiññā.
如是，在诸如以信心而行等情况中，依已说法说明事物本义。对智慧等也依其自性而了知者称为“智者”。将所知的自性区别并彰显者称为“分别者”。智慧如雷击般迅捷破坏烦恼谓之“智巧”，也指迅速持守的智慧，智慧即是他们所指。以智慧为对象进修求知者谓之“贤者”。具足智慧品德者谓为“智慧具足者”。与至高梵行及最佳正行共行者谓之“共行者”。无差别行为称为“一体业”，五种戒律称为一种戒律。共同修习称为共学，共学的性质即为“共学性”，甚至称为“共学已成”。若某一业和某一目的具共学性，则称为“共学者”，并说为“众行者”。“禅那们”一词为语义倒转。解脱有三至八种种类。禅定指有分别念、无分别念等三种禅定。顿入称为空处、无相等。神通有六种。
Eko aṃso bhāgo, na dutiyoti ekaṃso, ekaṃsassa atthassa vacanaṃ ekaṃsavacanaṃ. Evaṃ sesesupi yojanā kātabbā. Visesato pana samaṃ, samantā vā seti pavattatīti saṃsayo, natthettha saṃsayoti nissaṃsayo. Ekasmiṃyeva anicchayatā hutvā itarampi kaṅkhatīti kaṅkhā, natthettha kaṅkhāti nikkaṅkho. Dvidhā bhāvo dvejjhaṃ, natthettha dvejjhanti advejjho. Dvidhā elayati kampetīti dveḷhakaṃ, natthettha dveḷhakanti adveḷhako. Niyogena niyamena vacanaṃ niyogavacanaṃ. Niyyogavacanantipi paṭhanti. Apaṇṇakassa aviraddhassa niyyānikassa atthassa vacanaṃ apaṇṇakavacanaṃ. Avatthāpanavacananti nicchayavacanaṃ. Sabbampi hetaṃ vicikicchābhāvassa vevacanaṃ. Piyassa atthassa sabbhāvato vacanaṃ, piyamevāti piyavacanaṃ. Tathā garuvacanaṃ. Saha gāravena garubhāvena sagāravaṃ. Patissayanaṃ patissayo paraṃ garuṃ katvā nissayanaṃ apassayananti attho. Patissavanaṃ vā patissavo, nivātavuttitāya paravacanasavananti attho. Ubhayathāpi parajeṭṭhakabhāvassetaṃ nāmaṃ. Saha gāravena vattatīti sagāravaṃ. Saha patissayena, patissavena vā vattatīti sappatissayaṃ. ‘‘Sappatissava’’nti vā vattabbe ya-kāraṃ, va-kāraṃ vā lopaṃ katvā ‘‘sappatissa’’nti vuttaṃ. Adhikaṃ visiṭṭhaṃ vacanaṃ adhivacanaṃ, sagāravañca taṃ sappatissañcāti sagāravasappatissaṃ, sagāravasappatissaṃ adhivacanaṃ sagāravasappatissādhivacanaṃ. Ubhayatthāpi vevacanavikappanānattavasena punappunaṃ etanti vuttaṃ. Patto vā pāpuṇissati vāti jhānādīniyevāti.
“一分”和“部分”为同一义，非“第二分”，一分的义称为“一分说法”。其余部分亦应连贯成文。虽有疑问称为平等或总称为普遍，但此处非疑问，称为确定之义。“一”可生疑惑，非疑虑称为无疑。二种状态各用两词，非即“二”即“非二”。抖动、震颤称为“抖震”，非“抖震”即“非抖震”。规定的用语称为“规定语”，属于规定语的也称之。成就不坏、不增长、不下降的真理称为“不坏语”。论说真理的言辞称“断言语”。因其缘故皆为无疑论语。喜爱之事物本性言辞称“喜爱语”，与“尊敬语”相似。因伴随尊敬而有庄重称为“庄重语”，庄重含支撑之意。相应支撑则称维持，反之为不维持。倾听他人讲话称为“倾听语”，非倾听称为“不倾听语”。此皆因双重否定而反复使用。禅定等定益必定习得。
Tatiyasuttantaniddesavaṇṇanā niṭṭhitā. · 第三经说明的注释已毕。
4. Catutthasuttantaniddesavaṇṇanā
四、第四经题注释
§198
198. Puna paṭhamasuttameva nikkhipitvā aparena ākārena indriyāni niddisati. Tattha katihākārehi kenaṭṭhena daṭṭhabbānīti katihi ākārehi daṭṭhabbāni. Kenaṭṭhena daṭṭhabbānīti daṭṭhabbākāre ca daṭṭhabbaṭṭhañca pucchati. Chahākārehi tenaṭṭhena daṭṭhabbānīti chahi ākārehi daṭṭhabbāni, teneva chaākārasaṅkhātenaṭṭhena daṭṭhabbāni. Ādhipateyyaṭṭhenāti adhipatibhāvaṭṭhena. Ādivisodhanaṭṭhenāti kusalānaṃ dhammānaṃ ādibhūtassa sīlassa visodhanaṭṭhena. Adhimattaṭṭhenāti balavaṭṭhena . Balavañhi adhikā mattā pamāṇaṃ assāti adhimattanti vuccati. Adhiṭṭhānaṭṭhenāti patiṭṭhānaṭṭhena. Pariyādānaṭṭhenāti khepanaṭṭhena. Patiṭṭhāpakaṭṭhenāti patiṭṭhāpanaṭṭhena.
198. 重复第一经内容，用另一种方式说明根门。有多少种方式应以何种最低方式观察，谓之“何种方式所见”？何为最低方式，询问所见的方式和所观察者。六种方式以内的最低方式，应以这六种方式的总和最低为准。统治的状态称为统治性状态。根本净化的状态指善法根本的戒净化状态。力度状态谓为力度。力度即权力、程度、大小，称为力度。决意状态谓为坚定决意。放逸状态谓为失念。设立状态谓为确立。
Ka. ādhipateyyaṭṭhaniddesavaṇṇanā甲、增上义说明的注释
§199
199. Ādhipateyyaṭṭhaniddese assaddhiyaṃ pajahatotiādi ekekasseva indriyassa paṭipakkhapajahanavacanaṃ ekakkhaṇepi attano attano paṭipakkhapahānakiccasādhane adhipatibhāvasādhanatthaṃ vuttaṃ. Sesāni cattāri indriyāni taṃsampayuttāneva vuttāni. Nānākkhaṇesu vā ekekaṃ indriyaṃ dhuraṃ katvā tassa tassa paṭipakkhassa taṃ taṃ indriyaṃ jeṭṭhakaṃ katvā sesāni tadanvayāni katvā vuttantipi veditabbaṃ. Kāmacchandaṃ pajahatotiādi pana ekakkhaṇavaseneva vuttaṃ.
199. 关于统治状态的解释，如“断绝不信”等，是针对各根的反向断绝而说，是为各自对治之功用而设。余下四根是相互关联共转，故均如是说。或在不同时间各根单独增加，依次对治各根最强者，剩余根随之跟进，此为所说义。对治贪欲等乃瞬间断绝，如是说法。
Kha. ādivisodhanaṭṭhaniddesavaṇṇanā乙、初始净化义说明的注释
§200
200. Ādivisodhanaṭṭhaniddese assaddhiyasaṃvaraṭṭhena sīlavisuddhīti assaddhiyassa nivāraṇaṭṭhena viratiatthena sīlamalavisodhanato sīlavisuddhi nāma. Saddhindriyassa ādivisodhanāti saddhindriyassa upanissayavasena ādibhūtassa sīlassa visodhanā. Imināva nayena sesānipi kāmacchandādisaṃvaraṇamūlakāni ca indriyāni veditabbāni.
200. 关于除净初使的说明中，称为无信的制摄，因此清净戒律是真正的戒净。所谓无信的障碍，是指信根因其依附于初生之戒而得以净除。以此义理作为导引，余下的感官亦应被认识为以制止欲贪等为根本的感官。
Ga. adhimattaṭṭhaniddesavaṇṇanā伽。增上义之阐释的解释
§201
201. Adhimattaṭṭhaniddese saddhindriyassa bhāvanāya chando uppajjatīti saddhassa puggalassa saddhāpaṭisaṃyuttaṃ dhammaṃ sutvā vā saddhindriyabhāvanāya assādaṃ disvā vā saddhindriye kusalo dhammacchando jāyati. Pāmojjaṃ uppajjatīti chandajātattā dubbalapīti uppajjati. Pīti uppajjatīti pamuditattā balavapīti uppajjati. Passaddhi uppajjatīti pītiyā pīṇitattā kāyacittapassaddhi uppajjati. Sukhaṃ uppajjatīti passaddhakāyacittattā cetasikaṃ sukhaṃ uppajjati . Obhāso uppajjatīti sukhena abhisannattā ñāṇobhāso uppajjati. Saṃvego uppajjatīti ñāṇobhāsena viditasaṅkhārādīnavattā saṅkhārapavattiyaṃ saṃvego uppajjati. Saṃvejetvā cittaṃ samādahatīti saṃvegaṃ uppādetvā teneva saṃvegena cittaṃ samāhitaṃ karoti. Sādhukaṃ paggaṇhātīti līnuddhatabhāvaṃ mocetvā suṭṭhu paggaṇhāti. Sādhukaṃ ajjhupekkhatīti vīriyassa samaṃ hutvā pavattattā puna vīriyasamatāniyojane byāpāraṃ akaronto tatramajjhattupekkhāvasena sādhukaṃ ajjhupekkhati nāma. Upekkhāvasenāti samavāhitalakkhaṇāya tatramajjhattupekkhāya vasena. Nānattakilesehīti vipassanāya paṭipakkhabhūtehi nānāsabhāvehi kilesehi. Vimokkhavasenāti bhaṅgānupassanato paṭṭhāya nānattakilesehi vimuccanavasena. Vimuttattāti nānattakilesehi vimuttattā.
201. 关于增强的说明，信根之培养生起愿望，即信根所具之人与契合信缘的法相遇后，听闻法义，或见到产生信根之法门，即生起对信根的培养。生起欢喜，则因产生愿望而生弱力。生起喜悦，则因得喜乐而生强力。生起安静，乃由喜悦充足体，生起身心安宁。生起快乐，由于身心安宁而生心的欢愉。生起光明，因为快乐的充满而生智慧光明。生起震撼，是因智慧光明明了烦恼等的不足，烦恼不续而生震撼。震撼之后使心集中，即通过生起震撼，使心定住。若能善受持，则断除疲惫沉闷之状态而能善加保持。若能善于中正观察，即于平衡之精进不断运转，不爲贪爱所缠，即中正观察之意。所谓中正观察，即依持平衡而观察。多种烦恼，谓依智慧观观修对治各种性质不同之烦恼。以解脱为缘，由于观照断灭故，得解脱之意。
Te dhammāti chandādayo dhammā. Ekarasā hontīti vimuttirasena ekarasā honti. Bhāvanāvasenāti ekarasabhāvanāvasena. Tato paṇītatare vivaṭṭantīti tena kāraṇena vipassanārammaṇato paṇītatare nibbānārammaṇe vivaṭṭanānupassanāsaṅkhātena gotrabhuñāṇena chandādayo dhammā nivattanti, saṅkhārārammaṇato apagantvā nibbānārammaṇe pavattantīti attho. Vivaṭṭanāvasenāti evaṃ gotrabhukhaṇe saṅkhārārammaṇato vivaṭṭanavasena. Vivaṭṭitattā tato vosajjatīti maggasamaṅgipuggalo maggassa uppādakkhaṇeyeva dubhatovuṭṭhānavasena vivaṭṭitattā teneva kāraṇena kilese ca khandhe ca vosajjati. Vosajjitattā tato nirujjhantīti maggassa uppādakkhaṇeyeva kilese ca khandhe ca vosajjitattā teneva kāraṇena kilesā ca khandhā ca anuppattinirodhavasena nirujjhanti. Vosajjitattāti ca āsaṃsāyaṃ bhūtavacanaṃ kataṃ. Kilesanirodhe sati khandhanirodhasabbhāvato ca khandhanirodho vutto. Nirodhavasenāti yathāvuttanirodhavasena. Tasseva maggassa uppādakkhaṇe dve vosagge dassetukāmo nirodhavasena dve vosaggātiādimāha. Dvepi heṭṭhā vuttatthā eva. Assaddhiyassa pahānāya chando uppajjatītiādīsupi imināva nayena vitthārato attho veditabbo. Vīriyindriyādimūlakesupi vāresu eseva nayo. Imināva nayena adhiṭṭhānaṭṭhaniddesopi vitthārato veditabbo. Kevalañhettha adhiṭṭhātīti viseso, patiṭṭhātīti attho.
这些法门即愿望诸法。因解脱功德而专一，谓依专一养育。因之，涅槃法境生起净洁通达，故愿望诸法随之回转。即断尽烦恼于涅槃法境中不再起，更由因缘行造诸业亦转向涅槃，意即如此。所谓回转，即于断尽烦恼处生起的回转力。依回转能力而生安斋。安住时即无烦恼于业与蕴。无烦恼蕴住故灭尽。无烦恼即指烦恼灭尽。灭尽依照说法解说。于该道生起时二种安斋欲现，此即二种安斋之指称。以此为根本，详知无信之断弃生起愿望等义理。又以此法为根，亦详知定力等诸所住法门。由此理见决断乃至于愿望生起及其断灭。
Gha-ṅa. pariyādānaṭṭhapatiṭṭhāpakaṭṭhaniddesavaṇṇanā伽-伍。遍取义、确立义之阐释的解释
§202-203
202-203. Pariyādānaṭṭhaniddese pariyādiyatīti khepeti. Patiṭṭhāpakaṭṭhaniddese saddho saddhindriyaṃ adhimokkhe patiṭṭhāpetīti saddhāsampanno ‘‘sabbe saṅkhārā aniccā dukkhā anattā’’ti adhimuccanto saddhindriyaṃ adhimokkhe patiṭṭhāpeti. Iminā puggalavisesena indriyabhāvanāviseso niddiṭṭho. Saddhassa saddhindriyaṃ adhimokkhe patiṭṭhāpetīti saddhāsampannassa puggalassa saddhindriyaṃ taṃyeva saddhaṃ patiṭṭhāpeti. Tathā adhimuccantaṃ adhimokkhe patiṭṭhāpetīti. Iminā indriyabhāvanāvisesena puggalaviseso niddiṭṭho. Evaṃ cittaṃ paggaṇhanto paggahe patiṭṭhāpeti, satiṃ upaṭṭhāpento upaṭṭhāne patiṭṭhāpeti, cittaṃ samādahanto avikkhepe patiṭṭhāpeti, aniccaṃ dukkhaṃ anattāti passanto dassane patiṭṭhāpetīti sesesupi yojanā veditabbā. Yogāvacaroti samathayoge, vipassanāyoge vā avacaratīti yogāvacaro. Avacaratīti pavisitvā caratīti.
202-203. 关于坚固法门的释义中，坚固即坚强。确立法门，谓信根在增强时坚定确立。具足信根之人，深信一切诸行无常苦无我，彼因深信而使信根坚固确立。以此为特征，名为感官修习之特例。坚固即于培养感官时坚强确立。由此观念，特定人于心中坚定执持，护持正念，心定住不烦乱，彻见无常苦无我而坚固确立，余余诸行亦应谨慎了知。称为瑜伽，即修习止定或观照，进去而行住亦是瑜伽。
Catutthasuttantaniddesavaṇṇanā niṭṭhitā. · 第四经之阐释的解释完毕。
5. Indriyasamodhānavaṇṇanā
5. 感官制止法之解说
§204
204. Idāni samādhiṃ bhāvayato vipassanaṃ bhāvayato ca indriyasamodhānaṃ dassetukāmo paṭhamaṃ tāva upaṭṭhānakosallappabhedaṃ niddisituṃ puthujjano samādhiṃ bhāventotiādimāha. Tattha puthujjano samādhiṃ bhāventoti nibbedhabhāgiyaṃ samādhiṃ bhāvento. Sekkhassa vītarāgassa ca pana lokuttaropi samādhi labbhati. Āvajjitattāti kasiṇādinimittassa āvajjitattā, kasiṇādiparikammaṃ katvā tattha uppāditanimittattāti vuttaṃ hoti. Ārammaṇūpaṭṭhānakusaloti tassa uppāditassa nimittasseva upaṭṭhāne kusalo. Samathanimittūpaṭṭhānakusaloti accāraddhavīriyatādīhi uddhate citte passaddhisamādhiupekkhāsambojjhaṅgabhāvanāvasena cittopasamanimittassa upaṭṭhāne kusalo. Paggahanimittūpaṭṭhānakusaloti atisithilavīriyatādīhi līne citte dhammavicayavīriyapītisambojjhaṅgabhāvanāvasena cittapaggahanimittassa upaṭṭhāne kusalo. Avikkhepūpaṭṭhānakusaloti anuddhatālīnacittassa sampayuttassa samādhissa upaṭṭhāne kusalo. Obhāsūpaṭṭhānakusaloti paññāpayogamandatāya nirassāde citte aṭṭhasaṃvegavatthupaccavekkhaṇena cittaṃ saṃvejetvā ñāṇobhāsassa upaṭṭhāne kusalo. Aṭṭha saṃvegavatthūni nāma jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. Sampahaṃsanūpaṭṭhānakusaloti upasamasukhānadhigamena nirassāde citte buddhadhammasaṅghaguṇānussaraṇena cittaṃ pasādento sampahaṃsanassa upaṭṭhāne kusalo. Upekkhūpaṭṭhānakusaloti uddhatādidosavirahite citte niggahapaggahādīsu byāpārābhāvakaraṇena upekkhāya upaṭṭhāne kusalo. Sekkhoti tisso sikkhā sikkhatīti sekkho. Ekattūpaṭṭhānakusaloti sakkāyadiṭṭhādīnaṃ pahīnattā nekkhammādino ekattassa upaṭṭhāne kusalo.
204. 现在，欲示现修习定与慧时感官制止法之第一种近住功巧差异，新学人称“修定”而起言说。所谓新学人修习定，谓习定是阻止烦恼之定，已学者修得世间超越之定。所谓产生缘起，依称为数论者种种缘起法，先成缘后续之义。所谓专注于缘起，谓专注于起心缘起者而修习。所谓专注于障碍，谓起心不专则散乱，修持专注以消除。所谓明断障碍修习，谓明智观察以断障碍。所谓八触动因，即生、老、病、死四苦，地狱饿鬼畜生三恶趣苦，过去所造之业苦，未来所造之业苦，以及现食量错误之苦，共八种。所谓集聚欢喜，谓由安乐而欢喜并乐法众德因念佛陀、法、僧而成就，使心安定欢喜。所谓中定用功者，谓于精进乏力散乱无恼时以偏安、持戒及专注为根基，故称为功巧。所谓新学者，谓具有三种修习者，即断除我见等并于三聚戒中具有信心者。所谓专注一致，谓断除我见等并入出息念而修习定，即所谓专注一致者。
Vītarāgoti sabbaso pahīnarāgattā vītarāgo khīṇāsavo. Ñāṇūpaṭṭhānakusaloti arahā dhammesu vigatasammohattā tattha tattha asammohañāṇassa upaṭṭhāne kusalo. Vimuttūpaṭṭhānakusaloti arahattaphalavimuttiyā upaṭṭhāne kusalo. Vimuttīti hi sabbakilesehi vimuttattā arahattaphalavimutti adhippetā.
“无欲”者，谓全然断弃欲爱之人。“无欲者”即断尽烦恼的人。授智善巧者，谓已断烦恼、无染污、心不迷惑之阿拉汉，善于在诸法中护持念智，处处亦善于守护无惑之智。解脱护持善巧者，谓善于守护成就阿拉汉果无上解脱之心。所谓解脱者，乃由断除一切烦恼而成的阿拉汉果无上解脱所支配。
§205
205. Vipassanābhāvanāya upaṭṭhānānupaṭṭhānesu aniccatotiādīni niccatotiādīni ca sīlakathāyaṃ vuttanayeneva veditabbāni. Pāṭhato pana ‘‘āyūhanānupaṭṭhānakusalo vipariṇāmūpaṭṭhānakusalo animittūpaṭṭhānakusalo nimittānupaṭṭhānakusalo appaṇihitūpaṭṭhānakusalo paṇidhianupaṭṭhānakusalo abhinivesānupaṭṭhānakusalo’’ti etesu sāmivacanena samāsapadacchedo kātabbo. Sesesu pana nissakkavacanena pāṭho.
205. 关于观照修习中无常等观法之持守与不持守等，皆应依戒律中所说而知。然经文中有言‘善护命观善护变化观、善护无相观、善护相观、善护不迷乱观、善护誓愿观、善护依恋观’，此类应依集合词断句。其余句子则依附属语断句。
§206
206.Suññatūpaṭṭhānakusaloti panettha suññato upaṭṭhānakusaloti vā suññatāya upaṭṭhānakusaloti vā padacchedo kātabbo. Yasmā pana nibbidāvirāganirodhapaṭinissaggānupassanā adhipaññādhammavipassanā yathābhūtañāṇadassanaṃ paṭisaṅkhānupassanā vivaṭṭanānupassanāti imā aṭṭha mahāvipassanā attano sabhāvavisesena visesitā, na ārammaṇavisesena, tasmā imāsaṃ aṭṭhannaṃ ‘‘aniccato upaṭṭhānakusalo hotī’’tiādīni vacanāni viya ‘‘nibbidāto upaṭṭhānakusalo hotī’’tiādīni vacanāni na yujjanti. Tasmā eva imā aṭṭha na yojitā. Ādīnavānupassanā pana ‘‘suññatūpaṭṭhānakusalo hoti, abhinivesānupaṭṭhānakusalo hotī’’ti iminā yugalakavacaneneva atthato ‘‘ādīnavato upaṭṭhānakusalo hoti, ālayābhinivesānupaṭṭhānakusalo hotī’’ti yojitāva hotīti sarūpena na yojitā. Iti purimā ca aṭṭha, ayañca ādīnavānupassanāti aṭṭhārasasu mahāvipassanāsu imā nava ayojetvā itarā eva nava yojitāti veditabbā. Ñāṇūpaṭṭhānakusaloti sekkho vipassanūpakkilesānaṃ abhāvato vipassanābhāvanāya ñāṇassa upaṭṭhāne kusalo. Samādhibhāvanāya pana nikantisabbhāvato ñāṇūpaṭṭhāne kusaloti na vutto.
206. 关于空观善护，应断为‘善护空’或‘依空而善护’。盖由于厌离、断欲、断除执著的观照智慧 Vipassanā，顺理成章地透见真实见解、反复观照诸法本性及分别观察等八大正观，乃依其相状而非依缘缘相故。因而这些八项中的‘善护无常’等语，与‘善护厌离’等语不同，不相配合、不并施行。然苦观中‘善护空’、‘善护依恋’等句则应视作并行，义即‘善护苦厌离’、‘善护心之执着’而通约关联。如此前述八项加此观为九大正观，则应知除今八项外，还有九项相并修习。授智护持善巧者为除去烦恼之净观中所生之智，善于护念智也。然静虑修习方面，由于一切皆灭，故未说其于授智护持善巧。
Visaññogūpaṭṭhānakusaloti ‘‘kāmayogavisaññogo bhavayogavisaññogo diṭṭhiyogavisaññogo avijjāyogavisaññogo’’ti (dī. ni. 3.312) catudhā vuttassa visaññogassa upaṭṭhāne kusalo. Saññogānupaṭṭhānakusaloti kāmayogabhavayogadiṭṭhiyogāvijjāyogavasena catudhā vuttassa saññogassa anupaṭṭhāne kusalo. Nirodhūpaṭṭhānakusaloti ‘‘puna caparaṃ, bhikkhave, khīṇāsavassa bhikkhuno nibbānaninnaṃ cittaṃ hoti nibbānapoṇaṃ nibbānapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehī’’ti (a. ni. 10.90; paṭi. ma. 2.44 atthato samānaṃ) vuttakhīṇāsavabalavasena nibbānaninnacittattā khīṇāsavova nirodhasaṅkhātassa nibbānassa upaṭṭhāne kusalo.
断结善护，即依《长部·尼》所说有欲结、存在结、见结及无明结四种结而善护之。识结善护，则以此四结之不生不住为识结不护。灭善护即依《中部·兴》所言：‘复次，比库，当断结已断烦恼之比库，其心寂灭、临涅槃、涅槃近入、涅槃光明、出离、柔顺、遣除一切污垢法界’，由断烦恼之力，善护住涅槃定境，善护灭除故涅槃之境。
Ārammaṇūpaṭṭhānakusalavasenātiādīsu kusalanti ñāṇaṃ. Ñāṇampi hi kusalapuggalayogato kusalaṃ yathā paṇḍitapuggalayogato ‘‘paṇḍitā dhammā’’ti (dha. sa. dukamātikā 103). Tasmā kosallavasenāti attho.
以缘起所依处善护者，即谓诸法所依、所缘之处，世尊言此处能成就善巧之智。智者因善护故能如贤智者所言通达法理。故“善护灵巧”即此义。
§207
207. Idāni catusaṭṭhiyā ākārehītiādi ñāṇakathāyaṃ (paṭi. ma. 1.107) vuttampi indriyakathāsambandhena idhānetvā vuttaṃ. Taṃ heṭṭhā vuttanayeneva veditabbaṃ.
207. 以上论及六十四种慧知解的相关内容，乃由戒律中关于根识论述引入，故在此结合诠释。其详见下文所述。
§208
208. Puna samantacakkhusambandhena indriyavidhānaṃ vattukāmo na tassa addiṭṭhamidhatthi kiñcītiādimāha. Tattha samantacakkhūti sabbaññutaññāṇaṃ. Paññindriyassa vasenātiādinā pañcannaṃ indriyānaṃ aviyogitaṃ dasseti. Saddahanto paggaṇhātītiādīhi ekekindriyamūlakehi pañcahi catukkehi pañcannaṃ indriyānaṃ ninnapayogakāle vā maggakkhaṇe vā ekarasabhāvaṃ aññamaññapaccayabhāvañca dasseti. Saddahitattā paggahitantiādīhi ekekindriyamūlakehi pañcahi catukkehi pañcannaṃ indriyānaṃ nibbattikāle vā phalakāle vā ekarasabhāvaṃ aññamaññapaccayabhāvañca dasseti. Puna buddhacakkhusambandhena indriyavidhānaṃ vattukāmo yaṃ buddhacakkhūtiādimāha . Tattha buddhacakkhūti indriyaparopariyattañāṇaṃ āsayānusayañāṇañca. Buddhañāṇanti ca idaṃ tadeva dvayaṃ, sesaṃ heṭṭhā vuttatthamevāti.
208. 又欲从遍观之眼的关系说感官的作用，没有他所见物的本体等如是说。此处所谓遍观之眼者，是一切真智之智也。言“由智慧感官之力”者，示现五种感官不分离之相。言“信受着持”等，是由各自之感官根基，五根中四根在五根暂时不使用或断除时，显示同一类别本性及彼此依存的状态。言“信受着持”等，是由各自之感官根基，五根在发生或成熟时，显示同一类别本性及彼此依存的状态。复次，从佛眼的关系说感官作用，谓所谓佛眼者，是感官相互转知及贮藏习气之识。所谓佛智，也即此二者，余者以下经文所说义即是此意。
Indriyasamodhānavaṇṇanā niṭṭhitā. · 根的调和的解释完毕。
Saddhammappakāsiniyā paṭisambhidāmagga-aṭṭhakathāya · 《正法显现》——《无碍解道》注疏中
Indriyakathāvaṇṇanā niṭṭhitā. · 根论的解释完毕。