Sāsanapaṭṭhānavāravaṇṇanā · Sāsanapaṭṭhānavāra解释
Sāsanapaṭṭhānavāravaṇṇanā教法建立分注释
§89
89.
Evaṃ sabbathā nayasamuṭṭhānaṃ vibhajitvā idāni sāsanapaṭṭhānaṃ vibhajanto yasmā saṅgahavārādīsu mūlapadeheva paṭṭhānaṃ saṅgahetvā sarūpato na dassitaṃ, tasmā yathā mūlapadehi paṭṭhānaṃ niddhāretabbaṃ, evaṃ paṭṭhānatopi mūlapadāni niddhāretabbānīti dassanatthaṃ ‘‘aṭṭhārasa mūlapadā kuhiṃ daṭṭhabbā? Sāsanapaṭṭhāne’’ti āha. Mūlapadasāsanapaṭṭhānānañhi aññamaññasaṅgaho pubbe dassito evāti. Atha sāsanapaṭṭhānanti ko vacanattho? Sāsanassa paṭṭhānanti sāsanapaṭṭhānaṃ , sāsanaṃ desanā, tassā veneyyajjhāsayānurūpaṃ tesaṃ hitasukhanipphādanatthaṃ pakārehi ṭhānaṃ pavatti sāsanapaṭṭhānaṃ. Idha pana tassa tathābhāvadīpanaṃ ‘‘sāsanapaṭṭhāna’’nti veditabbaṃ. Atha vā sāsanaṃ adhisīlasikkhādayo. Tesaṃ pavattanupāyabhāvato patiṭṭhahanti etehīti paṭṭhānāni, saṃkilesādidhammā. Tesaṃ pavedanato tadupacārena suttāni paṭṭhānāni. Tesaṃ pana samūhabhāvato ayaṃ pakaraṇappadeso paṭṭhānaṃ nāma.
如此，将一切归纳的引领分解开来，如今将教法根本之所依分开说，因为在集合门类等之处，根本位正是所依，集合内同类事项未见显现；因此，应当如同根本所依那样，确立依止。由此欲显明『十八根本所依应当安立在哪里见？是教法根本所依』如是说。根本所依与教法所依，这二者集而相互联系，已经先前明示。又问什么是教法所依？教法所依即教法所依据、教法的开示，其意在调伏解脱修行者，使其成就利益安乐，故以其内容方法为依止，称为教法所依。在这里应当了知此『教法所依』之真实义理。又教法包括戒律、修行等诸法，由于它们之相续起行，称为安立。此即所依，即根基。所依中有污垢等法，称为污垢类法。就此开示，配合适当供养如经典等，称为所依。整体而言，此章范围称为所依。
Aparo nayo – kenaṭṭhena paṭṭhānaṃ? Paṭṭhitaṭṭhena gamanaṭṭhenāti attho. ‘‘Ye te goṭṭhā paṭṭhitagāvo’’ti (ma. ni. 1.156) āgataṭṭhānasmiñhi yena paṭṭhānena te ‘‘goṭṭhā paṭṭhitagāvo’’ti vuttā, taṃ atthato gamanaṃ hoti. Iti nātivitthāritanayesu hāranayesu anissaṅgagamanassa desanāñāṇassa saṃkilesabhāgiyādilokiyādibhedesu tadubhayavomissakabhedesu ca vitthāritanayalābhato nissaṅgavasena pavattagamanattā te saṃkilesabhāgiyādayo lokiyādayo ca visuṃ visuṃ vomissā ca adhikaraṇavasena paṭṭhānaṃ nāma. Tesaṃ pakāsanato ayaṃ pakaraṇappadeso paṭṭhānanti veditabbaṃ.
其次说归纳引领，是指依止而行，依止即安立。正如《中部》论曰：“那些群体是安立的群牛”，就是说这些依所依而游行的牛，即归依依止。此义在不扩展论述的因缘中，指示出无缘游行法，当此游行法具备污垢作用参与等诸世俗差别时，此两种分别的阐述既不冲突亦不混淆，故视其为无缘而独立游行，依此分类，称之为所依。此处释义，此章节所说的即为所依。
‘‘Saṃkilesabhāgiya’’ntiādīsu saṃkilissati etenāti saṃkileso. Saṃkilesabhāge saṃkilesakoṭṭhāse pavattaṃ saṃkilesabhāgiyaṃ. Vāsanā puññabhāvanā, vāsanābhāge pavattaṃ vāsanābhāgiyaṃ, vāsanaṃ bhajāpetīti vā vāsanābhāgiyaṃ. Nibbijjhanaṃ lobhakkhandhādīnaṃ padālanaṃ nibbedho. Nibbedhabhāge pavattaṃ, nibbedhaṃ bhajāpetīti vā nibbedhabhāgiyaṃ. Pariniṭṭhitasikkhādhammā asekkhā, asekkhabhāve pavattaṃ, asekkhe bhajāpetīti vā asekkhabhāgiyaṃ. Tesu yattha taṇhādisaṃkileso vibhatto, idaṃ saṃkilesabhāgiyaṃ. Yattha dānādipuññakiriyavatthu vibhattaṃ, idaṃ vāsanābhāgiyaṃ. Yattha sekkhā sīlakkhandhādayo vibhattā, idaṃ nibbedhabhāgiyaṃ. Yattha pana asekkhā sīlakkhandhādayo vibhattā, idaṃ asekkhabhāgiyaṃ. Itarāni tesaṃ vomissakanayavasena vuttāni.
所谓污垢作用等，如被污垢所染，如污垢群集处绽现污垢作用，称为污垢类。所谓染着善业果报的习气，在果报染着处绽现习气作用，称为习气类。所谓解脱戒律成就法清净，在清净处绽现清净作用，称为清净类。所谓非清净戒律成就法，在非清净处绽现非清净作用，称为非清净类。在这些之所，若存在渴爱等污垢，此则污垢类；若存在布施等善业因缘，则为习气类；若修持戒色等受蕴分，此为清净类；若修持非清净戒色等受蕴分，则为非清净类。其他内容悉依此法分别解说。
Tāni pana cha dukā cattāro tikā ekaṃ catukkaṃ aparampi ekaṃ catukkanti dvādasa honti. Tesu cattāro dukā dve ca tikā uddhaṭā, itare na uddhaṭā, anuddharaṇe kāraṇaṃ natthi. Iminā nayena tepi gahetuṃ sakkāti pāḷiyaṃ saṃkhittāti daṭṭhabbaṃ. Tathā hi vakkhati – ‘‘imāni cattāri suttāni, sādhāraṇāni katāni aṭṭha bhavantī’’tiādi. Tattha yasmā katthaci sutte taṇhāsaṃkilesova niddisīyati, katthaci diṭṭhisaṃkilesova, katthaci duccaritasaṃkilesova niddisīyati, tasmā saṃkilesabhāgiyaṃ suttaṃ tidhā vibhajitvā uddiṭṭhaṃ ‘‘taṇhāsaṃkilesabhāgiyaṃ sutta’’ntiādinā. Tathā vodānaṃ nāma saṃkilese sati hotīti vodānabhāgiyaṃ suttaṃ saṃkilesavibhāgena tidhāva uddiṭṭhaṃ ‘‘taṇhāvodānabhāgiyaṃ sutta’’ntiādinā. Taṃ pana atthato vāsanābhāgiyādi eva hoti. Ayañca nayo kesuci potthakesu natthi.
这些共有十二类，分为六个不善、四个善、两个中性，合成十二。其内六个不善中有四个粗重，另两个不粗重，无需专门强调。以此分类起见，即使用简单巴利语说，也可充分涵盖。例如说“这四部经都是通常所说的八类”之类。其中有的经典以渴爱污垢为主，有的以见污垢为主，有的以不善行为污垢为主，故依此分类，将舍弃污垢分为三，命名为“渴爱污垢部经”等。又有因觉时有舍弃时，所以有舍弃经，在语义上属习气类、舍弃类等。这些分类方法在经典中未整体出现。
‘‘Tattha saṃkileso tividho’’tiādi saṃkilesapaṭipakkhato samathādiniddhāraṇavasena vāsanābhāgiyādisuttānaṃ visayadassanatthaṃ āraddhaṃ. Tattha yadi āsatti uppajjati bhavesūti bhavesu chandarāgaṃ pajahituṃ asakkontassa yadi bhavapatthanā uppajjati. Evaṃ sāyanti evamassa puggalassa ayaṃ samathavipassanābhāvanāmayaṃ puññakiriyavatthu bhavati pujjabhavaphalanibbattanato. Tatrūpapattiyā saṃvattatīti tatra tatra bhave upapattiyā saṃvattati. Imāni cattāri suttānīti imāni saṃkilesabhāgiyādīni cattāri suttāni. Sādhāraṇāni katānīti saṃkilesabhāgiyañca vāsanābhāgiyañca, saṃkilesabhāgiyañca nibbedhabhāgiyañca, saṃkilesabhāgiyañca asekkhabhāgiyañca, vāsanābhāgiyañca nibbedhabhāgiyañcāti evaṃ padantarasaṃyojanavasena missitāni katāni. Aṭṭha bhavantīti purimāni cattāri imāni cattārīti evaṃ aṭṭha bhavanti.
本章节乃依据污垢相对分类、止观修行根基等方面深入阐释习气类等经典内容。若现生贪欲，则难以断除生死；若有生死念头，则止观修习基础得失，成就善业因缘。三方面起行，谓为止、观、修习，具足善业因缘而生善果转。善果成熟即生彼处，此为现生果报所在。此十二经典即污垢类等四部经。所谓常说，是十二经包含污垢类、习气类、舍弃类、非舍弃类，互相交错联合成三十二类，合总八类。
Tāniyeva aṭṭha suttāni sādhāraṇāni katāni soḷasa bhavantīti tāniyeva yathāvuttāni aṭṭha suttāni vāsanābhāgiyañca asekkhabhāgiyañca nibbedhabhāgiyañca, asekkhabhāgiyañca saṃkilesabhāgiyañca vāsanābhāgiyañca, nibbedhabhāgiyañca saṃkilesabhāgiyañca vāsanābhāgiyañca, asekkhabhāgiyañca saṃkilesabhāgiyañca nibbedhabhāgiyañca, asekkhabhāgiyañca vāsanābhāgiyañca nibbedhabhāgiyañca, asekkhabhāgiyañca saṃkilesabhāgiyañca vāsanābhāgiyañca, nibbedhabhāgiyañca asekkhabhāgiyañca nevasaṃkilesabhāgiyañca, navāsanābhāgiyañca nanibbedhabhāgiyañca na asekkhabhāgiyañcāti evaṃ sādhāraṇāni katāni purimāni aṭṭha imāni aṭṭhāti soḷasa bhavanti. Tesu cattāro ekakā, cha dukā, cattāro tikā, eko catukko, aparopi eko catukkoti ayampi vibhāgo veditabbo. Tatthāpi dve dukā, dve tikā, dve catukkā ca pāḷiyaṃ anāgatāti veditabbā.
这八部经皆为通常所说，共十六类，即八部经包含习气类、非舍弃类、舍弃类、污垢类、习气类、非舍弃类、舍弃类、污垢类、习气类、非舍弃类、舍弃类、污垢类等交错组成旧经的八部，因而有十六类。其中四个为一类，六个不善，四个善，另有四个中性。另二不善，二善，二中性，以上是未来之分。
Idāni imassa paṭṭhānassa sakalasāsanasaṅgahitabhāvaṃ vibhāvetuṃ ‘‘imehi soḷasahi suttehi bhinnehi navavidhaṃ suttaṃ bhinnaṃ bhavatī’’ti vuttaṃ. Tassattho – imehi saṃkilesabhāgiyādīhi soḷasahi suttehi paṭṭhānanayena vibhattehi suttageyyādinavavidhaṃ pariyattisāsanasaṅkhātaṃ suttaṃ bhinnaṃ soḷasadhā vibhattaṃ hoti. Iminā soḷasavidhena paṭṭhānena asaṅgahito pariyattisāsanassa padeso natthīti adhippāyo. Kathaṃ pana saṃkilesabhāgiyādibhāvo gahetabboti? Āha ‘‘gāthāya gāthā anuminitabbā’’tiādi. Tattha gāthāya gāthā anuminitabbāti ayaṃ gāthā viya gāthā saṃkilesabhāgiyāti vā vāsanābhāgiyāti vā nibbedhabhāgiyāti vā asekkhabhāgiyāti vā anuminitabbā, anu anu minitvā takketvā jānitabbāti attho. Sesapadesupi eseva nayo. Ettha ca gāthāveyyākaraṇavinimuttā sabbā pariyatti ‘‘suttenā’’tipadena saṅgahitāti daṭṭhabbā.
现在为了分别此章节整体教法的汇集性质，曾有言曰：「由这十六部经典中分散的九种不同经典产生差别。」其义是，借由这十六部经典及包含杂染分、缘起等内容的经典，以章节为起点进行分解，故教学内容、曲调等种类繁多，经典因而分割成十六种。以这种十六种章节为依据，便无散乱之别的教学内容之地，这是规范。然当取杂染分等之义时如何？答曰曰「应以偈颂论偈来推断」。此处所谓以偈颂论偈者，即泛指偈颂式的杂染分、习气分、欲染分、无染分等应予推断，需逐偈逐句细察而明了之。余下其余部分亦同理。此处偈颂虽非直接解释，但在『以经论』之言辞中见对内容的汇集称谓。
§90
90.
Idāni saṃkilesabhāgiyādīni suttāni yathāniddiṭṭhāni udāharaṇavasena vibhāvetuṃ ‘‘tattha katamaṃ saṃkilesabhāgiyaṃ sutta’’ntiādi āraddhaṃ. Tattha ‘‘kāmandhā jālasañchannā’’ti gāthāya attho heṭṭhā vuttoyeva. Yathā imassa, evaṃ ito parānampi heṭṭhā vuttatthānaṃ uttānapadānañca atthaṃ na vaṇṇayissāma.
现在开始以示例方式，详析诸杂染分等经典，论云：「其为杂染分经典何者」等。偈云：「蒙欲网覆者」之义已如前述。此处及以往之所在，下文亦将不复赘述说明之义及解释，用以简洁表达。
Agatigamanānīti kāyādīhi ayuttagamanāni, akattabbakaraṇānīti attho. Chandāti chandahetu icchāpaccayā. Agatiṃ gacchatīti agantabbaṃ gatiṃ gacchati, akattabbaṃ karotīti attho. Dhammanti sādhūnaṃ ariyānaṃ dhammaṃ. Ativattatīti atimadditvā vītikkamati. Nihīyatīti hāyati. Yasoti kitti ca parivāro ca.
所谓去向运动（Agatigamana）者，是指因身等而生之去向运动；所谓不应作之行为，则是此义也。所谓意愿（Chanda）者，是欲之因，属于欲望条件。所谓去向，谓应前往之去向。所谓不应作，则是不应为之意。所谓法（Dhamma），是指善者、圣者之法。所谓越过者（Ativatta）者，是指超过本分，转而偏离。所谓消灭（Nihīyati）者，是指萎丧。所谓名誉及其围绕者，是指声望及声援。
‘‘Manopubbaṅgamā dhammā’’ti gāthāyaṃ manoti yadipi kāmāvacarakusalādibhedaṃ sabbampi catubhūmakacittaṃ mano, imasmiṃ pana ṭhāne cakkhupālattherassa (dha. pa. 1-2; theragā. 95) purimajātiyaṃ vejjabhūtassa uppannavasena niyamiyamānaṃ paṭighasampayuttacittameva labbhati. So mano pubbaṅgamo etesanti manopubbaṅgamā, manasā paṭhamagāminā samannāgatāti attho. Dhammāti nissattanijjīvaṭṭhena dhammā, te pana vedanādayo tayo arūpino khandhā. Ete hi manopubbaṅgamā. Kathaṃ panetehi saddhiṃ ekasmiṃ vatthusmiṃ ekasmiñca ārammaṇe ekakkhaṇe uppajjamāno mano pubbaṅgamo nāma hotīti? Uppādapaccayaṭṭhena. Yathā hi bahūsu ekato gāmaghātādikammāni karontesu ‘‘ko etesaṃ pubbaṅgamo’’ti vutte yo tesaṃ paccayo hoti, yaṃ yaṃ nissāya te taṃ kammaṃ karonti, so datto vā mitto vā tesaṃ pubbaṅgamoti vuccati, evaṃsampadamidaṃ daṭṭhabbaṃ. Iti uppādapaccayaṭṭhena mano pubbaṅgamo etesanti manopubbaṅgamā. Na hi te mane anuppajjante uppajjituṃ sakkuṇanti, mano pana ekaccesu cetasikesu anuppajjantesupi uppajjati eva.
偈《心为先导法》中，所谓心者，乃指诸欲及善恶等心类别共具的四地心，今此处论及眼护长老（《长老传》中第95首）前辈过去世为医者之现起，乃觉受瞋心等俱现之心。此心即为先导心（manopubbaṅgama），所谓心为先导，是指心乃先行者，有先导之义。所谓法，是指无实体独立之法，此处指感受等三种无色蕴。上述诸法即为先导法。况且此三者互相联结，一物一境、一瞬显现，是名先导心。为何依其生起缘起称之？若众多共同举止如行路击杀等行为时，谁是先行者？答曰，此所依据者即是，共同所依，所作所为之因，即朋友或仆人即为先导，此理应知。由生起缘起故名先导心。心虽不常生起，但在有生心中，心必生起。
Adhipativasena mano seṭṭho etesanti manoseṭṭhā. Yathā hi corādīnaṃ corajeṭṭhakādayo adhipatino seṭṭhā, tathā tesampi mano seṭṭho. Yathā pana dāruādīhi nipphannāni bhaṇḍāni dārumayādīni nāma honti, tathā etepi manato nipphannattā manomayā nāma. Paduṭṭhenāti abhijjhādīhi dosehi paduṭṭhena dūsitena bhāsati vā karoti vā. So hi bhāsanto catubbidhaṃ vacīduccaritameva bhāsati, karontopi tividhaṃ kāyaduccaritameva karoti, abhāsanto akaronto tehi abhijjhādīhi paduṭṭhamanatāya tividhaṃ manoduccaritaṃ pūreti. Evamassa dasa akusalakammapathā pāripūriṃ gacchanti. Tato naṃ dukkhamanvetīti tato tividhaduccaritato taṃ puggalaṃ dukkhaṃ anveti duccaritānubhāvena catūsu apāyesu dukkhaṃ anugacchati. Yathā kiṃ? Cakkaṃva vahato padanti, yathā nāma sakaṭaṃ vahato balībaddassa padaṃ paharantaṃ cakkaṃ anugacchati, evaṃ naṃ puggalaṃ dukkhamanugacchatīti.
以领导者之义，心为长、为最上者，称为心长。犹盗贼之首乃盗贼首领，心亦如是为领导。若木头等制成器物谓为木质器物，心之主管理亦曰心器质。所谓邪恶者，是指贪瞋等恶心所污染，言语或行为皆恶。言语恶者为四种恶语，行为恶则表现为三种身体恶行，静默者亦不离此三。其言语、行为、心念皆因恶念污染，构成三重恶行。于是构成十种恶业之道。由此而苦随之，其因来自三恶业所生，受苦依触四苦之因。譬如轮子受车轮承载，正如车轮受强健牛足部冲击轮子。此人受苦，亦若是受苦随之。
‘‘Middhī yadā hotī’’ti gāthāyaṃ middhīti thinamiddhābhibhūto. Mahagghasoti mahābhojano āharahatthakaalaṃsāṭakatatravaṭṭakakākamāsakabhuttavamitakānaṃ aññataro viya. Niddāyitāti supanasīlo. Samparivattasāyīti seyyasukhapassasukhānaṃ anuyuñjanavasena samparivattakasayanasīlo . Nivāpapuṭṭhoti kuṇḍakādinā sūkarabhattena puṭṭho. Gharasūkaro hi bālakālato paṭṭhāya posiyamāno thūlasarīrakāle gehato bahi nikkhamituṃ alabhanto heṭṭhāmañcādīsu samparivattitvā samparivattitvā assasanto passasanto sayateva. Idaṃ vuttaṃ hoti – yadā puriso middhī ca hoti mahagghaso ca, nivāpapuṭṭho mahāvarāho viya aññena iriyāpathena yāpetuṃ asakkonto niddāsīlo saṃparivattasāyī, tadā so ‘‘aniccaṃ dukkhaṃ anattā’’ti tīṇi lakkhaṇāni manasi kātuṃ na sakkoti. Tesaṃ amanasikārā mandapañño punappunaṃ gabbhaṃ upeti, gabbhavāsato na parimuccatīti.
偈《倦怠之时》中，所谓怠惰，是指沉睡覆盖。犹如贪食、美食多盛之大食者，虽吸饮食，奈何如喧啸乌鸦扰嚼之人尚有食不尽。所谓嗜睡，即重睡之习。所谓翻身者，为因卧而得安乐之动作。所谓掀开被褥者，是用泥污等物覆于猪身上。幼时被养而长大之猪，无力出屋，乃在下铺处翻身。此正谓：人若怠惰及贪食，如大食者且嗜睡，掀被覆泥如大野猪，无法行走，则不能于三法「无常」「苦」「无我」三相于心生起智慧。此为不关心法，愚愚之徒反复孕胎中痛苦，而怀胎者终不脱离。
‘‘Ayasāva mala’’nti gāthāyaṃ ayasāti ayato. Samuṭṭhitanti jātaṃ. Tatuṭṭhāyāti tato uṭṭhahitvā. Atidhonacārinanti dhonā vuccati cattāro paccaye idamatthitāya alametenāti paccavekkhitvā paribhuñjanapaññā, taṃ atikkamitvā caranto atidhonacārī nāma. Idaṃ vuttaṃ hoti – yathā ayato malaṃ samuṭṭhāya yato taṃ samuṭṭhitaṃ, tameva khādati vināseti, evamevaṃ cattāro paccaye appaccavekkhitvā paribhuñjantaṃ atidhonacārinaṃ sāni kammāni attano santāne uṭṭhitattā attano santakāneva tāni kammāni duggatiṃ nayantīti.
“铁锈污秽”这首歌谣中，“铁”指铁器，“污秽”指出现污垢、污秽。 “出现”即生成、产生。“完全升起”是指由此而完全立起。“超越轮回者”，轮回者即行者，因持守四种因缘、善加审视反复运用智慧，能超越轮回。此义说：如铁器生锈，污秽生成，铁器即以此污染为食而毁坏；如是，四种因缘未经审察而迎合消耗者，在其自身世间业果之中，因业力增长造成恶道果报。
‘‘Coro yathā’’ti gāthāyaṃ coro yathā sandhimukhe gahītoti yathā coro gharasandhiṃ chinditvā gehaṃ pavisanto gharasandhimukhe eva rājapurisehi gahito. Sakammunā haññati bajjhate cāti tena attanā katakammena kasābhitāḷanādinā haññati ceva addubandhanādinā bajjhati ca. Evaṃ ayaṃ pecca pajā paratthāti evampi ayaṃ pāpakārinī pajā ito cavitvā paraloke. Sakammunā haññati bajjhate cāti attanāva katena pāpakammena nirayādīsu nānappakārehi kammakāraṇādīhi haññati ceva paribajjhati cāti.
“盗贼如彼”歌谣中，“盗贼”指偷盗者，“关口”即出入口。盗贼破坏门户，进入房屋，在门口被国王士兵逮捕。因其自身行为招致杀害、缠禁，称身受害。这即是此世恶行，出离此恶人世入他世。自身恶业为因，因果不同，所造业致其身身受损害，同时被惩治。
‘‘Sukhakāmānī’’ti gāthāyaṃ yo daṇḍena vihiṃsatīti yo puggalo daṇḍena vā leḍḍuādīhi vā vibādhati. Pecca so na labhe sukhanti so puggalo paraloke manussasukhaṃ vā dibbasukhaṃ vā na labhati, nibbānasukhe pana vattabbameva natthi.
“贪欲之人”歌谣中，意谓受鞭笞伤害者为贪欲所缚，因身业结果，死后既未得人间之乐，亦不得天上之乐，唯有涅槃之乐为其终极归宿。
Gunnaṃce taramānānanti gāvīsu mahoghaṃ tarantīsu. Jimhaṃ gacchati puṅgavoti yadi yūthapati usabho kuṭilaṃ gacchati. Sabbā tā jimhaṃ gacchantīti sabbāpi tā gāviyo kuṭilameva gacchanti. Kasmā? Nette jimhaṃ gate satīti nettari kuṭilaṃ gate sati, nettassa kuṭilaṃ gatattāti attho. So hi tāsaṃ paccayiko upaddavaharo ca.
《优秀者涉越洪流》意指，水牛游过汪洋似灵巧水中之狮，若领导者水牛行陆地曲折。所有水牛俱从狮处涉水，所有水牛也俱曲折行陆，何故？因水中狮为其依止、祸害之因。
‘‘Evameva’’nti gāthāyaṃ yathā cetaṃ, evamevaṃ yo manussesu padhānasammato, yadi so adhammacārī siyā. Ye tassa anujīvino, sabbepi adhammikāva honti. Sāmisampadā hi pakatisampadaṃ sampādeti. Yasmā ca etadeva, tasmā sabbaṃ raṭṭhaṃ dukkhaṃ seti, rājā ce hoti adhammiko. Sukiccharūpā vatāti suṭṭhu kicchāpannarūpā vata. Upadhīsūti kāmaguṇūpadhīsu. Rattāti rāgābhibhūtā. Kaṭukanti dukkhaṃ.
“如是”歌谣引譬如心念，人中所受之命运由所修之行为决定。若为不正行者，其亲属亦皆不正。达到的自足称为止息和睦之境。因此，由此缘故，整个国土皆受苦难，若王行恶则亦难。美善行动惟因正当行为，烦恼为欲贪之因，痛苦因而发生。
Kukkuccajanakeneva pattavaṭṭippabhavassa upacchinnattā phaluppatti kadaliyā parābhavāya hotīti āha – ‘‘phalaṃ ve kadaliṃ hantī’’ti. Tathā phalapariyosānattā osadhīnaṃ ‘‘phalaṃ veḷuṃ phalaṃ naḷa’’nti vuttaṃ. Vaḷavāya kucchismiṃ gadrabhassa jātā assatarī nāma, sā gabbhaṃ gaṇhitvā kāle sampatte vijāyituṃ na sakkoti. Pādehi bhūmiṃ paharantī tiṭṭhati, athassa cattāro pāde catūsu khāṇukesu bandhitvā kucchiṃ phāletvā potakaṃ nīharanti, sā tattheva marati. Tena vuttaṃ – ‘‘gabbho assatariṃ yathā’’ti. Idaṃ vuttaṃ hoti – yathā attano phalaṃ kadaliveḷunaḷepi vināseti, gabbho ca assatariṃ, evaṃ attano kammaphalabhūto sakkāro asappurisaṃ vināsetīti.
如因懊悔生诸苦痛，若果实未熟而被摘除，则作物遭废弃。“杀芭蕉果实”比喻医药无果。芭蕉歌谣记载一胎名“Assatarī”，怀胎时间未满即死去，其胎儿用四肢踩地支撑，后四肢被束缚，胎儿因故死亡。如是，“胎儿死去”比喻自身业果随习染污而毁灭，业报反噬非善人。
Kodhamakkhagarūti kujjhanalakkhaṇaṃ kodhaṃ, paraguṇamakkhanalakkhaṇaṃ makkhañca garuṃ katvā uddhaṃ katvā ukkhipitvā caranto. Sukhetteti sukhettepi. Pūtibījaṃvāti pūtibhāvaṃ gataṃ bījaṃ viya. Chakaṇarasādiparibhāvanasukkhāpanasukhasayādīni akaraṇena bījadosaduṭṭhanti attho.
愤怒即为怒火之象，愤怒是指心中发生的烦恼。如同油脂被火点燃而剧烈燃烧升腾，心中烦恼亦如火焰般熾盛上升，左右游走。所谓“苦地”是指痛苦的境遇，“苦地”即痛苦境遇中。愤怒如污秽之种子，意谓其本质已受污染，如同种子中蕴含的污秽之气。虫蛀腐蚀之类损害之苦、燃烧破坏之苦等，是因不作为污秽种子而腐坏，亦即愤怒等心因不能净化，故终生难除其害。
§91
91.
Cetasāti attano cittena. Cetoti tassa puggalassa cittaṃ. Pariccāti paricchinditvā. Iriyatīti pavattati. Yathābhatanti yathā kiñci āharitvā ṭhapitaṃ.
心意是指自身的心，心即指个体的心识。割断、终止意谓断绝或摒弃。意起即心的运作展开。如同用锤子打击，将所取持的事物安置固定，心亦如是，将所摄取的法置于心识之中。
Mākatthāti mā akattha. Na pamutyatthīti pamokkho natthi. Upeccāpīti sañciccāpi, buddhipubbenāpīti attho.
“不作”是指不为，没有动机。无解脱意谓没有解脱之义，即没有解放可言。“弃舍”含义是放弃、断舍，即有舍弃之力，是先于慧以前的行为力量。
‘‘Adhammenā’’ti vatvāpi ‘‘musāvādenā’’ti vacanaṃ musāvādassa mahāsāvajjabhāvadassanatthaṃ. Tenevāha – ‘‘ekaṃ dhammaṃ atītassā’’tiādi (dha. pa. 176), tathā ‘‘evaṃ parittaṃ kho, rāhula, tesaṃ sāmaññaṃ, yesaṃ natthi sampajānamusāvāde lajjā’’tiādi (ma. ni. 2.108). Taṃ kathaṃ nu bhavissatīti taṃ dhanaṃ kena nu pakārena tesaṃ bhavissati. Adhammena tesaṃ sambhatattā tesu naciraṭṭhitikaṃ hotīti attho. Antarāyā su bhavissantīti adhammiyavohārādito rājantarāyādayo bhavissanti. Sūti nipātamattaṃ. Sambhatassa vinassatīti imassa sambhataṃ sajjitaṃ vinassati. Sagganti sugatiṃ. Sā hi rūpādīhi sobhanehi aggoti saggoti adhippetā. Ettāvatāti diṭṭhadhammikasamparāyikānaṃ atthānaṃ hāniyā. Hatāti vinaṭṭhā.
称为“不正”虽然如此，但“谤语”为谤毁之恶大恶戒。正如说“一法已过”，以及“如此甚少，罗睺罗，此中无愧于谤语”，皆为说明谤语的严重性。如何能生起此恶，其生起之因由何呢？说是不正行为所聚集，故此等恶行为定能赖此而成。故有不善障碍，即有不正行为所造的种种障碍，如邪政等障碍将现起。此语仅为表面之言。说聚集而毁灭，是指此聚集种子若调伏则毁灭。天界是美好境域。天界以色等美丽庄严为显著，因而为天界。如此之者谓为失去有见法的宗派之所有法义。被灭者谓被消灭。
Vivaṭṭateti nivaṭṭati. Lobhā khaṇati attānanti lobhahetu apuññāni karonto kāyavisamādiyogena attānaṃ khaṇati nāma. Mittehi jīratīti mittabhāvehi hāyati.
消除即为消灭。贪嗔者自陷坏坏或称伤害自身。因贪欲为因，创造不善业，透过身业的专注，贪欲自伤之名。因朋友的缘故而衰退，即因友谊减少而消耗。
Carantīti catūhi iriyāpathehi akusalameva karontā vicaranti. Bālāti idhalokatthaṃ paralokatthañca ajānantā idha bālā nāma. Dummedhāti nippaññā. Na hi paññāya duṭṭhattaṃ nāma atthi. Amittenevāti amittabhūtena viya verinā viya hutvā. Kaṭukapphalanti tikhiṇaphalaṃ, dukkhaphalanti attho. Na taṃ kammaṃ kataṃ sādhu, yaṃ katvā anutappatīti yaṃ kammaṃ nirayādīsu nibbattanasamatthaṃ dukkhudayaṃ katvā anussaritānussaritakkhaṇe anutappati anusocati, taṃ kataṃ na sādhu na sundaraṃ na bhaddakaṃ. Yassa assumukhoti yassa assūhi tintamukho rodanto vipākaṃ paṭisevati anubhoti.
行者指四行处，唯作不善者而游行。愚者指不识此世彼世，故名愚者。愚昧即无明，因为无智慧故称为愚。没有智慧则无恶智。若成仇敌，即成为仇敌状如敌对。苦果即剧烈痛苦之果报，意谓恶果。业得恶果虽不可说为善所作，但由苦报之业发作，若作此业即不善、不美、不吉。其名“燃烧之根”是指其好似以眼泪灌溉焚烧的火焰，因受苦而哭泣，果报在身。
Dukkaranti vattapaṭivattapūraṇādivasena ābhisamācārikasīlassa kātuṃ asakkuṇeyyatāya dukkaraṃ. Samādānato paṭṭhāya khaṇḍaṃ akatvā visesato ādibrahmacariyakassa carimakacittaṃ pāpetabbatāya duttitikkhaṃ, sīlasaṃvarādayo vā aparikkhate katvā sampādetuṃ asakkuṇeyyatāya dukkaraṃ. Adhivāsetabbānaṃ pana dussahanato khantisaṃvaraṃvasena duttitikkhaṃ. Abyattenāti mandapaññena. Sāmaññanti samaṇabhāvo. Tatthāti tassa sāmaññassa. Sambādhāti dunnivatthaduppārutamātugāmādisammaddā. Yatthāti sīlasaṃvarādīnaṃ paribandhabhūtesu sambādhasaṅkhātesu visabhāgārammaṇādīsu . Atha vā dukkarantipadassa atthaṃ dassetuṃ duttitikkhanti vuttaṃ. Duttitikkhanti dukkhamaṃ duradhivāsiyaṃ. Abyattenāti bālena. Sāmaññanti samaṇadhammo. Idaṃ vuttaṃ hoti – yaṃ paṇḍitā kulaputtā dasapi vassāni vīsatipi…pe… saṭṭhipi vassāni dantebhi dantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhitvā ekāsanaṃ ekabhattaṃ paṭisevamānā āpāṇakoṭikaṃ brahmacariyaṃ carantā sāmaññaṃ karonti, taṃ bālā abyattā kātuṃ na sakkontīti. Bahūhi tattha sambādhāti tasmiṃ sāmaññasaṅkhāte ariyamagge bahū sambādhā, maggādhigamāya paṭipannassa bahū parissayāti attho.
因不善之行、反覆行持及满懈怠等，是为坏习气，故品行刚强者难以成就。虽能从容守住而不犯错，但不轻易割断恶习，不能专注正居士的终极心意，产生怨恨、尖刻；戒律守持等因疑虑不除，故难以成就。对于必须坚守的戒律，因难而生忍耐与持守的心态，正是因愚痴。『愚』意指愚钝无明。所谓出家人者，即比库。此处『此人』指该出家人。『结』者，指恶行糟粕累积之处，例如父母乡里等善恶环境。又有说为难处之因缘。其次，更有不良之行为意指出现苦厉害之怨恨与痛苦。『愚』为愚昧，『出家人』为出家修行之法。这是说，有智慧之家子，经过二十年、三十年、六十年，被鞭杖惩治，用舌根制止，以舌头盖住口腔，内心专注，一心以一座一食维持清净出家生活，这才称为出家人。凡夫无法做到此愚钝之事。有多种恶因缘积结于圣道修行者之中，则成就广泛的清净道果位。
Appameyyaṃ paminantoti appameyyaṃ khīṇāsavapuggalaṃ ‘‘ettakasīlo ayaṃ ettakasamādhi ettakapañño’’ti evaṃ minanto. Kodha vidvā vikappayeti ko idha vidvā medhāvī vikappeyya, khīṇāsavova khīṇāsavaṃ minanto vikappeyyāti dīpeti. Nivutaṃ maññeti yo pana puthujjano minetuṃ ārabhati, taṃ nivutaṃ avakujjapaññaṃ maññāmi. Akissavanti kissavā vuccati paññā, nippaññanti attho.
称赞无量，即称赞「无量圣人」者，称赞断尽烦恼之人，谓此人持守如此戒律、正定与智慧。愤怒者激发唤起，谁有智慧能激发？唯有断烦恼者，如实称赞断尽烦恼者是对的。若凡夫尝试称赞断尽烦恼者，谓此为断尽者，我认为其谓不当愚痴。无讼者为智慧，讼者则谓为愚痴。
Kuṭhārīti attacchedakaṭṭhena kuṭhārisadisī pharusavācā. Chindatīti kusalamūlasaṅkhāte mūleyeva nikantati. Visaṃ halāhalaṃ ivāti halāhalasaṅkhātaṃ visaṃ iva. Evaṃ viraddhaṃ pātetīti viraddhaṃ aparaddhaṃ khalitapuggalaṃ evaṃ apāyesu vinipāteti. Vācā dubbhāsitā yathāti yathā vācā ariyūpavādanavasena dubbhāsitā.
『斧刀』是指用以断灭性命的刀具，此为粗恶语。『切断』谓击断，是由善法根所发之断根。『毒』如同剧毒一样，是剧毒之义。由此生出恶缘，是恶业，故恶人于恶道堕落。恶语谓恶语之发出，依照佛陀圣人教法而恶语。
§92
92.
Nindiyanti nindanīyaṃ. Taṃ vā nindati yo pasaṃsiyoti yo guṇavisiṭṭhatāya pasaṃsāraho puggalo, taṃ vā so pāpicchatādīni āropetvā garahati. Vicinātīti upacināti. Kalinti aparādhaṃ. Ayaṃ kalīti ayaṃ aparādho. Akkhesūti jūtakīḷanakkhesu. Sabbassāpi sahāpi attanāti sabbena attano dhanenāpi attanāpi saddhiṃ. Sugatesūti sobhanagamanattā, sundaraṃ ṭhānaṃ gatattā, sammā gatattā, sammā ca gadattā sugatasaṅkhātesu buddhādīsu. Manaṃ padosayeti yo manaṃ padoseyya, tassa ayaṃ manopadoso eva mahattaro kalīti vuttaṃ hoti. Kasmā? Yasmā sataṃ sahassānaṃ…pe… pāpakanti. Tattha sataṃ sahassānanti nirabbudagaṇanāya satasahassaṃ. Chattiṃsatīti aparāni chattiṃsati nirabbudāni. Pañca cāti abbudagaṇanāya pañca ca abbudāni. Tasmā vassagaṇanāya ettako so kālo, yaṃ kālaṃ ariyagarahivācaṃ manañca paṇidhāya pāpakaṃ nirayaṃ upeti, tattha paccatīti vuttaṃ hoti. Idañca saṅkhepena padumaniraye āyuppamāṇaṃ, vitthārena pana parato āgamissati.
谤人谓其为应受谤之人。谓赞扬者为赞美他，谓其为品德上乘者之赞扬。若恶人诽谤便加以非难。『谤』即为恶口罪。『思惟』谓思量；『罪』谓罪愆。此即罪愆。因百千万恶之故，是故谓罪。百千为无量之数。三百三十六则谓其他无量罪过。五则谓甚重之罪。因此以数年计为时间，此时持守圣人诫语，于此时受苦堕恶道，也谓之后报。此为简说，实则应详述其后果。
Lobhaguṇeti ‘‘guṇo’’ti bālehi diṭṭhattā, anekakkhattuṃ pavattitattā ca lobhoyeva lobhaguṇo, tasmiṃ lobhaguṇe, taṇhāyāti attho. Anuyuttoti anu anu yutto. Avadaññūti avacanaññū, buddhānampi ovādassa aggahaṇato. Maccharīti pañcavidhamacchariyena maccharī. Pesuṇiyaṃ anuyuttoti pesuṇiyasmiṃ anuyutto aggasāvakānaṃ bhedanena. Kokālikañhi mīyamānaṃ ovadantena āyasmatā mahāmoggallānena bhāsitā imā gāthāti. Mukhaduggāti mukhavisama. Vibhūtāti vigatabhūta alikavādi. Anariyāti asappurisa. Bhūnahūti bhūtihanaka attano buddhivināsaka. Purisantāti purisādhama. Kalīti alakkhipurisa. Avajātakaputtāti buddhassa bhagavato avajātaputta. Mā bahubhāṇidha nerayikosīti idāni bahubhāṇī mā hohi, nerayiko asi jāto. Rajamākirasīti kilesarajaṃ attani pakkhipasi. Santeti samitakilese khīṇāsave. Kibbisakārīti pāpakāri. Papatanti narakaṃ.
贪欲之性谓为『性』。意从多次示现，贪欲本身即贪欲性，性谓贪欲。『相随』谓随从，『不明』谓无智慧者，不顺佛陀劝导。称蝇为五种蝇中之一，喻意分裂教团。忠告时，由大长老摩诃牟迦罗传诵此偈。『口不正』谓口歪斜不正。『超脱』谓脱离虚妄说法。非圣者谓非正人。『祸害』谓祸害佛法烦恼破坏自身智慧。『真人』谓正人。『轻蔑』谓轻视恶人。『非生子』谓佛陀所养之子孙。说：“不当多言，莫作恶道中人。”称“恶尘垢”定为烦恼之种。『净』谓清净。『三净』谓三种净度。恶人作恶。
Idaṃ saṃkilesabhāgiyanti idaṃ taṇhādīnaṃ sabhāvabhedato avatthābhedato ca anekabhedakaṃ dassetuṃ anekehi suttapadehi udāharaṇavasena dassitaṃ saṃkilesabhāgiyaṃ suttanti veditabbaṃ.
此谓染污品类，即欲爱等之性质差别与区分，种种分别，举众经文为例加以说明，谓此为须知之染污品类经文。
Pasannenāti kammakammaphalādīni saddahantena.
「Pasannenāti」者，因信乐戒及业与业报等故生喜悦。
§93
93.
Iddhanti hatthūpagasīsūpagādialaṅkārehi maṇikanakādīhi ca samiddhaṃ. Phītanti telamadhuphāṇitādīhi ca dhanadhaññādīhi ca vipulaṃ. Ākiṇṇamanussanti nirantaramanussaṃ. Sambādhabyūhanti byūhā vuccanti anibbiddharacchāyo. Yesu paviṭṭhamaggeneva niggacchanti, te sambādhā byūhakā etthāti sambādhabyūhaṃ. Imināpi tassa nagarassa ghanavāsameva dīpeti. Bhantenāti damathaṃ anupagatena, ito cito ca paribbhamantena vā. Apāpakanti alāmakaṃ. Aveccappasādenāti acalappasādena, saccappaṭivedhato āgatena pasādena.
诸神通因象、马、象鼻、饰物、宝石、金银等而显现；财富粮食因油、蜜、甘露等而丰盛。人常住其中，连绵不断。结成阵营，称为阵营，如同走入已开辟的道路，故名「结营」。由此亦能照明城邑如密集的居民。『Bhantenāti』意指未被驯服者，或由近处、远处环绕。『Apāpakanti』指不善迹象。『Aveccappasādenāti』谓因坚定不动之信，凭真诚而来，故生信乐。
Peccaso labhateti yo bhūte daṇḍena na hiṃsati, so puggalo paraloke manussabhūto manussasukhaṃ devabhūto dibbasukhaṃ ubhayaṃ atikkanto nibbānasukhaṃ labhatīti attho.
「Peccaso labhateti」意指，若有人在人间不行伤害之恶行，则彼人在人间及他方均为人身，享人间安乐；亦为天身，享天乐；超越二者而得涅槃之乐。此为此句义。
§94
94.
Cārikaṃ pakkamissatīti janapadacārikaṃ gamissati. Kasmā pana bhagavā janapadacārikaṃ caratīti? Sattahi kāraṇehi buddhā bhagavanto janapadacārikaṃ caranti – desantaragatānaṃ veneyyānaṃ vinayanattaṃ, tatra ṭhitānaṃ ussukkasamuppādanaṃ, bhāvakānaṃ ekasmiṃ ṭhāne nibaddhavāsapariharaṇaṃ attano ca tattha anāsaṅgadassanaṃ, sambuddhavasitaṭṭhānatāya desānaṃ cetiyabhāvasampādanaṃ, bahūnaṃ sattānaṃ dassanūpasaṅkamanādīhi puññoghappasavanaṃ, avuṭṭhiādiupaddavūpasamanañcāti imehi sattahi kāraṇehi buddhā bhagavanto janapadacārikaṃ carantīti veditabbaṃ.
「Cārikaṃ pakkamissatīti」者，谓将行走乡间之路。世尊为何行乡间之路？释尊因七因缘而行乡间之路：一为降伏他方流通的无纪律者，二为肃除他们的躁乱，三为调御修习者专住于一处，四为亲近如来的地方的确立，五为兴起礼敬佛地及佛舍利塔，六为使众生随见佛法生发赞叹及受益，七为抑制纷争等恶障碍。由此七因缘当知诸佛行乡间之路。
Isidattapurāṇāti isidatto ca purāṇo ca, tesu isidatto sakadāgāmī. Purāṇo sotāpanno. Sāketeti ‘‘sāketo’’ti laddhanāme attano bhogagāmake. Magge purisaṃ ṭhapesunti tesaṃ kira gāmadvārena bhagavato gamanamaggo, tasmā ‘‘sace bhagavā amhākaṃ suttānaṃ vā pamattānaṃ vā gaccheyya, atha passituṃ na labheyyāmā’’ti maggamajjhe purisaṃ ṭhapesuṃ. Anubandhiṃsūti na dūratova, piṭṭhito piṭṭhito anubandhiṃsu. Bhagavā hi sakaṭamaggassa majjhe jaṅghamaggena agamāsi, itare ubhosu passesu anugacchantā agamaṃsu. Maggā okkammāti buddhā hi kenaci saddhiṃ gacchantāva paṭisanthāraṃ karonti kenaci saddhiṃ ṭhitā kenaci saddhiṃ divasabhāgampi nisinnā, tasmā bhagavā cintesi – ‘‘ime mayhaṃ sāsane vallabhā āgataphalā, imehi saddhiṃ nisīditvā divasabhāgaṃ paṭisanthāraṃ karissāmī’’ti. Maggato okkamitvā yenaññataraṃ rukkhamūlaṃ tenupasaṅkami. Paññatte āsane nisīdīti te kira chattupāhanakattaradaṇḍapādabbhañjanatelāni ceva aṭṭhavidhañca pānakaṃ sarabhapādapallaṅkañca gāhāpetvā āgamaṃsu. Atha naṃ pallaṅkaṃ paññapetvā adaṃsu. Satthā tattha nisīdi. Ekamantaṃ nisīdiṃsūti ‘‘chattupāhanādīni bhikkhusaṅghassa dethā’’ti vatvā bhagavantaṃ vanditvā ekamantaṃ nisīdiṃsu.
「Isidattapurāṇāti」指Isidatto及Purāṇo二人为旧地名，其中Isidatto是后来到此处者，Purāṇo即得流果者。Sāketeti即「Sāketo」，是其领地名称。沿路将有人把守，据说他们是世尊的护卫，因此他们设戒如：「若世尊若往我等迷失净信之处，任其入观闻。」此护卫不远离，彼此相继护持。世尊曾行途中，半路到达去路，二护卫见时互行迎接。佛想：「此皆我法中所护卫，来者清净果报，故共坐一处，交代日间行止。」行止既定，世尊到某树根下坐。座具等诸物俱备，又备伞盖、宝杖、降暑之油、饮料、床榻、毯子等持来。继而备床，令佛坐。佛规定坐此处，即劝众比库：“伞盖等乃比库众所共用”，说毕礼佛，众比库坐一旁。
Sāvatthiyākosalesu cārikaṃ pakkamissatītiādi sabbaṃ majjhimadesavaseneva vuttaṃ. Kasmā? Niyatāciṇṇattā. Bhagavato hi cārikacaraṇaṃ majjhimadeseyeva. Sacepi paccantadese gacchati, majjhimadeseyeva aruṇaṃ uṭṭhāpetīti niyatāciṇṇaṃ, tasmā majjhimadesavaseneva vuttaṃ. Kāsīsūti kāsiraṭṭhato. Tathā magadhesūti magadharaṭṭhato. Āsanne no bhagavā bhavissatīti ettha na kevalaṃ āsannattā eva tesaṃ somanassaṃ hoti, atha kho ‘‘idāni dānaṃ dātuṃ gandhamālādipūjaṃ kātuṃ dhammaṃ sotuṃ pañhaṃ pucchituṃ labhissāmā’’ti nesaṃ somanassaṃ hoti.
「Sāvatthiyākosalesu cārikaṃ pakkamissatīti」诸译书记载中，此行走多在中部地区。为何？因已确定居住处所。世尊常行此中部区域。虽偶尔向南方等地行进，但终归此中部。故此行路以中部为主。关于迦尸与摩揭陀，是指相应地域。因非世尊必定所在，大多令其生欢喜者，在于“如今可供布施香花礼敬，听法问疑”得以欢喜。
Tasmātiha thapatayo sambādho gharāvāsoti thapatayo yasmā tumhākaṃ mayi dūrībhūte anappakaṃ domanassaṃ āsanne anappakaṃ somanassaṃ hoti, tasmāpi veditabbametaṃ ‘‘sambādho gharāvāso’’ti. Gharāvāsassa hi dosena tumhākaṃ evaṃ hoti. Sace pana gharāvāsaṃ pahāya pabbajitā assatha, evaṃ vo mayā saddhiṃyeva gacchantānañca āgacchantānañca taṃ na bhaveyyāti imamatthaṃ dīpento evamāha. Tattha sakiñcanasapalibodhaṭṭhena sambādhatā veditabbā. Mahāghare vasantassāpi hi sakiñcanasapalibodhaṭṭhena gharāvāso sambādhova. Rajopathoti rāgādirajānaṃ āgamanapatho, āgamanaṭṭhānanti attho. Abbhokāso pabbajjāti pabbajjā pana akiñcanaapalibodhaṭṭhena abbhokāso. Caturatanikepi hi gabbhe dvinnaṃ bhikkhūnaṃ pallaṅkena pallaṅkaṃ ghaṭṭetvā nisinnānampi akiñcanāpalibodhaṭṭhena pabbajjā abbhokāso nāma hoti. Alañca pana vo thapatayo appamādāyāti evaṃ sambādhagharāvāse vasantānaṃ tumhākaṃ appamādameva kātuṃ yuttanti attho.
因此此处所谓守护者，即是指住家的守护者。因你们心中远离我而生起不安忧愁，对苦与乐都生不安，所以应当知晓此为“守护者住家”。住家的守护者由于其过失，正出现此种情况。若舍弃住家而出家，倘若与我同往同来则不会如此，正为此义，光明者如是说。这里以微妙的无分别智知见守护者。即便住在大宅中，因微妙的无分别智，住家亦为守护者。所谓道路，即是欲等各种烦恼之来往之处，来往之地即其含义。出家即是断除出入之处，而断除出家者则具有无所有之无分别智。即使在四角屋中，若两比库同床而坐，具有无所有无分别智即名为出家。且守护者应当勤谨努力，因此对于住在守护家中的诸位，应当以勤勉为事，这是妥当的义理。
Nāgāti hatthino. Opavayhāti rañño ārohanayoggā. Ekaṃ purato ekaṃ pacchato nisīdāpemāti te kira dvepi janā sabbālaṅkārapaṭimaṇḍitā dvīsu nāgesu tā itthiyo evaṃ nisīdāpetvā rañño nāgaṃ majjhe katvā ubhosu passesu gacchanti, tasmā evamāhaṃsu. Nāgopi rakkhitabboti yathā kiñci visesitaṃ na karoti, evaṃ rakkhitabbo hoti. Tāpi bhaginiyoti yathā pamādaṃ nāpajjanti, evaṃ rakkhitabbā honti. Attāpīti sitakathitavikkhepitādīni akarontehi attāpi rakkhitabbo hoti . Evaṃ karonto hi ‘‘sāmidubbhako eso’’ti niggahetabbo hoti.
所谓龙，即大象。上升乘骑者是国王。同座一前一后坐着，两人皆身披全身华丽装饰着，两只大象中间坐着女子，如此而坐，分别置于国王龙象之间，彼此相视而行，因此如此说。龙也应守护，如同不会做任何特别之事，亦应守护。姐妹亦如不生疏慢，如此应被守护。所谓自身，是指不作诸舍离流散之事者，亦当自护。正因如是行，方可知其为“自主之恶者”。
Tasmātiha thapatayoti yasmā tumhe rājā niccaṃ rājabhaṇḍaṃ paṭicchāpeti, tasmāpi sambādho gharāvāso rajopatho. Yasmā pana paṃsukūlikaṃ bhikkhuṃ evaṃ paṭicchāpento natthi, tasmā abbhokāso pabbajjā, evaṃ sabbatthāpi. Alañca kho thapatayo appamādāya, appamādameva karothāti dasseti.
因此此处所谓守护者，因国王常守护王室财物，所以也应知守护者为住家之守护者及道路守护者。而对乞丐般比库而言，因无财可护，所以是断除之出家状态，故在各处皆是如此。此外，此处守护者以勤勉而行，显示诸位守护家者应以勤勉为要，这是合适的义理。
Muttacāgoti vissaṭṭhacāgo. Payatapāṇīti āgatāgatānaṃ dānatthāya dhotahattho. Vosaggaratoti vosaggasaṅkhāte cāge rato. Yācayogoti yācitabbayutto. ‘‘Yājayogo’’tipi pāṭho, dānayuttoti attho. Dānasaṃvibhāgaratoti etena appamattakampi kiñci labhitvā tatopi saṃvibhāge rato. Appaṭivibhattanti ‘‘idaṃ amhākaṃ bhavissati, idaṃ ayyāna’’nti evaṃ akatavibhāgaṃ, sabbaṃ dātabbameva hutvā ṭhitanti attho. Imehi kho thapatayo catūhi dhammehi samannāgato ariyasāvako sotāpanno hotīti sotāpanno imehi dhammehi samannāgato hotīti attho. Etena sotāpannena imesaṃ catunnaṃ dhammānaṃ ekantato labbhamānataṃ dasseti.
所谓无拘束布施者，指自由自在地施舍者。所谓出入乞求者，是指为布施而来往的乞丐。所谓乐于布施者，是指以布施为乐。又所谓祈求道，意指应以乞求为依止。“祈求道”经文亦是此义。所谓布施共享者，是指虽仅得少许亦乐于与他人共享。所谓不分私有者，是指此物属于我们，此物属于师长，虽未分割，但全然应当施舍且保持如是。具备以上四种特质者，即为圣弟子中通达者，称为入流者，即成就此四法。而此处意指入流者，说明此入流者确得恒常具足以上四法。
Evaṃ tesaṃ thapatīnaṃ imehi catūhi dhammehi samannāgataṃ pariyāyena dassetvā idāni nippariyāyena taṃ dassetuṃ ‘‘tumhe kho thapatayo’’tiādi vuttaṃ.
如是，承接前述守护者之四法皆具足者，详细说明后，如今应以反向推理示现，谓“诸位即是守护者”等语义已然述说。
§95
95.
Sahassaṃ kappakoṭiyoti sahassaṃ attabhāvā ahesunti attho. ‘‘Asīti kappakoṭiyo’’tipi pāṭho, asītiāyukappakoṭiyo ahesunti attho. Kattha pana te ahesunti? Āha ‘‘deve ceva manusse cā’’ti, devesu ceva manussesu cāti attho. Saṃviruḷhamhīti samantato pallavaggahaṇena viruḷhe. Alabhiṃhanti alabhiṃ ahaṃ. Ajja tiṃsaṃ tato kappāti tato kappato ajja sampati ayaṃ kappo tiṃsatimo. Tassā saññāya vāsanāti tassa buddhagatāya saññāya vāsanato.
所谓千亿，是指“千有”之义。所谓三十八亿，是指有年龄三十八亿。所谓何地有此？其答言“天与人中皆有”，谓天界与人间皆有此。所谓增长，是指自周围广泛生长。所谓得到，是指获得。所谓今日，是指三十论劫中之一劫。劫由此而算终。拥有此称号，是指具有佛法之名号、品性及品质。
Taṇhānighātakoti taṇhāya samucchedako. Vaṭaṃsakoti pupphamayakaṇṇiko. Sabbapupphehilaṅkatoti nānāpupphehi alaṅkato. Lapanantarāti uttarādharoṭṭhānaṃ antarato. Okkāti pabhā. Muddhanantaradhāyathāti muddhani antaradhāyatha. Kaṅkhaṃ vitarāti vimatiṃ vinodehi. Yassa taṃ sabbadhammesu, sadā ñāṇaṃ pavattatīti tanti nipātamattaṃ. Yassa sabbadhammesu ākaṅkhappaṭibaddhattā sadā ñāṇaṃ pavattati. So sabbaññū bhagavā theraṃ ānandaṃ etadabravīti sambandho. Rājā raṭṭhe bhavissatīti sabbasmiṃ raṭṭhe rājā bhavissati. Carimanti carimabhavaṃ. Sacchikatvāti paccakkhaṃ katvā. Dhammatanti catusaccadhammaṃ, paccekabodhiṃ vā.
『断渴』者，为断除渴爱之义。『花环』者，盛满鲜花所制之冠饰。『遍饰诸花』者，遍以各种花朵装饰。『口唇之间』者，指位于上唇与下唇之间。『照耀』者，光明闪现。『抹半』者，指口唇相触遮蔽之义。『断除怀疑』者，以欢悦解脱内心疑惑。彼在一切法中常生智慧，故称为『法连续』。于一切法中，念念不忘希求之心而常生智慧者，世尊悉知者，称这一观点为比库长老阿难之言，即：国中必有王者。此王者为国中唯一之王。『毕生』者，即终生也。『真实』者，明了确实。『法』者，四圣谛，或称分别觉悟。
§96
96.
Suvaṇṇacchadanaṃ nāvanti ubhosu passesu suvaṇṇālaṅkārehi paṭimaṇḍitavasena chāditaṃ suvaṇṇanāvaṃ. Pañhaṃ puṭṭhā viyākāsi, sakkassa iti me sutanti yathā sā devatā pañhaṃ puṭṭhā sakkassa byākāsi, evaṃ mayāpi sutanti āyasmā mahāmoggallāno attanā yathāsutaṃ taṃ bhagavato vadati.
『金顶船』者，二目皆覆以如金饰物之舟。问答已尽，而后释义，谓我闻此问答时，天神萨咖询问，此亦如是。大摩诃迦罗那尊者亦依所闻如实传述世尊之语。
Paṃsuthūpesūti sarīradhātuṃ abbhantare ṭhapetvā paṃsūhi katathūpesu. Evañhi te bhagavantaṃ uddissakatā nāma honti, tenevāha – ‘‘uddissakatesu dasabaladharāna’’nti.
『尘土堆』者，将身体诸根各处置于尘土中。此正是众人所称为“说法者”，故言“说法者乃承载十种力量者”。
§97
97.
Devaputtasarīravaṇṇāti devaputtasarīrasadisavaṇṇā. Subhagasaṇṭhitīti sobhaggayuttasaṇṭhānā. Uḷāraṃ vata taṃ āsīti taṃ mayā kataṃ puññaṃ uḷāraṃ vata ahosi. Yāhanti yā ahaṃ. Satasahassaṃ kappe, mudito thūpaṃ apūjesīti thūpaṃ pūjetvā satasahassaṃ āyukappe ahaṃ muditoti attho. Anāgantuna vinipātanti apāyupapattiṃ anupagantvā. Yaṃ cakkhunti yaṃ paññācakkhuṃ. Paṇihitanti ṭhapitaṃ. Vimuttacittamhīti vimuttacitto amhi. Vidhūtalatoti vidhūtataṇhālato, samucchinnataṇhoti attho.
『天子身色』者，即天子身体之庄严光明色。『庄严具足』者，具足华美庄严。此功德甚大，乃我所修造。『百千劫中欢喜在塔，不敬塔者』则塔不可敬；反之敬塔者，则百千劫中欢喜。『不至恶道』者，谓不堕恶趣。『慧眼』即清明智慧之眼。『覆盖』者，置放遮蔽。『心解脱』者，即心已离烦恼自由无碍。『断渴』者，谓断除渴爱之根本。
§98
98.
Sāmākapatthodanamattanti sāmākatiṇānaṃ nāḷikodanamattaṃ. Akhileti pañcannaṃ cetokhilānaṃ abhāvena akhile. Tasmiñca okappayi dhammamuttamanti tasmiṃ paccekabuddhe uttamadhammaṃ paccekabodhiṃ ‘‘uttamadhammena nāma imasmiṃ bhavitabba’’nti saddahiṃ. ‘‘Tasmiñca dhamme paṇidhesiṃ mānasa’’nti iminā paṭiladdhadhammaṃ ahampi sacchikareyyanti cittaṃ paṇidahiṃ. Bhave kudāsupi ca mā apekkhavāti katthaci bhave apekkhavā mā bhaveyyanti ca paṇidhesiṃ mānasanti sambandho.
『稻茎节解』谓稻茎与竹节之大小。『净除五蕴垢』者，无有五蕴之烦恼与污垢。由此明白彼法，即是声闻辟支佛之究竟法，自称此法名为“究竟之法”。『心投入彼法』者，欲投于彼法，心解脱则证实此意。谓于生死法亦不执著，故以心投之，意指此事关系重大。
Kurūsūti uttarakurūsu. Dīghāyukesūti tesaṃ vassasahassāyukatāya vuttaṃ. Amamesūti apariggahesu. Pāṇīsūti sattesu. Ahīnagāmīsūti yathāladdhasampattīhi yāvatāyukaṃ aparihīnasabhāvesu . Tidasopapajjathāti tāvatiṃso hutvā upapajjiṃ, tidase vā tāvatiṃsabhavane upapajjiṃ. Visiṭṭhakāyūpagatoti visiṭṭhakāyesu nānāvaṇṇakāyesu upagato. Yasassisūti parivāravantesu. Hitāhitāsihīti kusalākusale vītivattīhi. Paccakkhaṃ khvimanti paccakkhaṃ kho imaṃ vacananti adhippāyo.
『北方族』者。『长寿者』者，谓寿命千年。『无碍者』者，无所有束缚。『七手者』，谓七根。『未入毒者』者，谓未染污之寿者。『三十三天降生者』，谓三十三天之出生者。『非地上经典身体』者，谓属于有多种色彩不同之诸身体。『出入寺院者』者，挺身出入者。『有利有害者』者，谓善恶果报相续。皆由明了故，能够洞悉此语。
Sakāsīti so akāsi. Balimābhihārīti pūjābaliṃ abhihari. Patitassa ekanti tassa hatthato ekapupphaṃ patitaṃ.
「萨咖」即做此事者；「供养」为奉献供养礼品。对于已经落下的，独有地手持一朵已落的花。
Upariṭṭhanti upari vehāse ṭhitaṃ. Ariṭṭhanti ariṭṭhaṃ nāma paccekasambuddhaṃ. Ajjhattañca bahiddhā cāti ajjhattavisayā ca bahiddhavisayā ca. Ye me vijjiṃsūti ye me pubbe vijjamānā ahesuṃ. Jātimaraṇasaṃsāro, natthi dāni punabbhavoti punappunaṃ jāyanamīyanabhūto saṃsāro punabbhavoti ca vuccati, so ca dāni natthīti attho.
「上在其上」意指立足于高处；「不可得」指无法获得者，即独觉圣者。内在与外在者，即内在境界与外在境界。所谓我所蒙蔽者，为我曾经所未知的过去种种。生死轮回，现今已无再生之理，变易无常者轮回终已灭尽，故说现无再生。
Idaṃ vāsanābhāgiyaṃ suttanti idaṃ vāsanābhāgapuññavibhāvanānaṃ nānāsuttapadānaṃ udāharaṇavasena dassitaṃ vāsanābhāgiyaṃ suttanti veditabbaṃ.
此处所说「业果归属」之《经》言，即业果归属及功德分别之多种经文范例所示，应知是谓业果归属的经文。
§99
99.
‘‘Uddhaṃ adho…pe… apunabbhavāyā’’ti idaṃ nibbedhabhāgiyaṃ suttanti vuttaṃ oghataraṇassa ariyamaggakiccattā. Na cetanā karaṇīyāti na cittaṃ uppādetabbaṃ. Dhammatāti dhammasabhāvo.
「上升、下降……不复生者」之《经》指断灭之义，是成就断流圣道的功德。非以意念为因，亦非创造心境。所谓法，即法的本质实相。
§100
100.
Yadā haveti yasmiṃ have kāle. Pātubhavantīti uppajjanti. Dhammāti anulomapaccayākārapaṭivedhasādhakā bodhipakkhiyadhammā. Pātubhavantīti vā pakāsenti, abhisamayavasena pākaṭā honti. Dhammāti catuariyasaccadhammā. Ātāpo vuccati kilesasantāpanaṭṭhena vīriyaṃ. Ātāpinoti sammappadhānavīriyavato. Jhāyatoti ārammaṇūpanijjhānalakkhaṇena lakkhaṇūpanijjhānalakkhaṇena ca jhānena jhāyantassa. Brāhmaṇassāti bāhitapāpassa khīṇāsavassa. Athassa kaṅkhā vapayanti sabbāti athassa evaṃ pātubhūtadhammassa yā tā ‘‘ko nu kho, bhante, phusatīti? No kallo pañhoti bhagavā avocā’’tiādinā (saṃ. ni. 2.12) nayena ‘‘katamaṃ nu kho, bhante, jarāmaraṇaṃ, kassa panidaṃ jarāmaraṇanti? No kallo pañhoti bhagavā avocā’’tiādinā (saṃ. ni. 2.35) ca nayena paccayākārakaṅkhā vuttā. Yā ca paccayākārasseva appaṭividdhattā ‘‘ahosiṃ nu kho ahamatītamaddhāna’’ntiādikā (ma. ni. 1.18; saṃ. ni. 2.20) soḷasakaṅkhā ‘‘buddhe kaṅkhati dhamme kaṅkhatī’’tiādikā (dha. sa. 1008) aṭṭha ca kaṅkhā āgatā, tā sabbā vapayanti apagacchanti nirujjhanti, kasmā? Yato pajānāti sahetudhammaṃ, yasmā avijjādikena hetunā sahetukaṃ imaṃ saṅkhārādiṃ kevalaṃ dukkhakkhandhadhammaṃ pajānāti aññāsi paṭivijjhati.
「当献时」即在献时刻；「生起」意为发生。所谓法，是指依于顺序因缘之体认的觉支法门。生起者表明现行发生，且以亲证故显现。所谓法，即四圣谛之理。所谓精进者，乃除荡污之精进。精进者，即正勤精进。所谓禅定者，乃由对象入禅修持的禅定。所谓外道者，为破除外邪之不净邪见者。其疑惑尽释，诸说断灭，即此生起法所揭示。何者为忧？非虚惊，非无理问。虽疑亦有因缘所生，故明疑问应顺缘解说。所谓缘起结构之各疑问，分别有十六种，延及诸法尽灭之疑八种，众疑皆成迷惑而退灭。缘何？因其知晓缘起法理，见此无明等因缘，识此行蕴等为苦蕴法，其他皆了解而破除。
Yato khayaṃ paccayānaṃ avedīhi yasmā paccayānaṃ khayasaṅkhātaṃ nibbānaṃ avedi aññāsi paṭivijjhi, tasmā yadāssa ātāpino jhāyato brāhmaṇassa vuttappakārā dhammā pātubhavanti. Athassa yā nibbānassa aviditattā kaṅkhā uppajjeyyuṃ, sabbāpi tā kaṅkhā vapayantīti.
由于不认识诸缘的灭尽，因为不知道缘尽之法，故虽知涅槃为灭尽，仍有误解。所以，当精进者观想时，所显现者是婆罗门所说的法。由此，涅槃的不知晓生起疑虑，这些疑虑皆由此而生。
Āraññanti āraññakaṃ. Aññātuñchena yāpentanti kulesu aññāto niccanavoyeva hutvā uñchena piṇḍacariyāya yāpentaṃ. Atha vā abhilakkhitesu issarajanagehesu kaṭukabhaṇḍasambhāraṃ sugandhabhojanaṃ pariyesantassa uñchanaṃ ñātuñchanaṃ nāma, gharapaṭipāṭiyā pana dvāre ṭhitena laddhamissakabhojanaṃ aññātuñchanaṃ nāma. Idaṃ idha adhippetaṃ. Tena yāpentaṃ. Kāmesu anapekkhinanti vatthukāmakilesakāmesu nirapekkhaṃ.
“林人”者，即居于森林者。所谓“亲族”指彼等同族者，同族者若已成永远出家者，即使熟识者也以“亲族”称呼，居住托钵修行。同样，若在有主的城镇住宅中，追求有苦味的粗糙食物者称为“亲族”，追求美味佳肴者反称为“非亲族”。此义专为此处所设。彼等随其修行，淫欲烦恼者不顾，欲心清净者无欲。
Chetvāti vadhitvā. Sukhaṃ setīti kodhapariḷāhena aparidayhamānattā sukhaṃ sayati. Na socatīti kodhavināsena vinaṭṭhadomanassattā na socati. Visamūlassāti dukkhavipākassa. Madhuraggassāti yaṃ akkuṭṭhassa paccakkositvā pahaṭassa paṭippaharitvā sukhaṃ uppajjati, taṃ sandhāya so ‘‘madhuraggo’’ti vutto. Imasmiñhi ṭhāne pariyosānaṃ ‘‘agga’’nti vuttaṃ. Ariyāti buddhādayo.
“斩除”者，谓杀灭。所谓“安乐地”，是指由于愤怒放下未染之处而安适地卧。不悲伤，是指因愤怒灭除忧恼心，不起悲哀。所谓“恶根”者，是苦果之根本。所谓“甘露”，是由消除瞋恚，断恶，生安乐而得，应对此称“甘露根”。于此处，多次称“第一”，所谓圣者等之义。
Haneti haneyya. Uppatitanti asamugghāṭitaṃ avikkhambhituppannavasena samudācāruppannavasena samudācarantaṃ. Vinodayeti attano santānato nīhareyya.
“杀”者，为斩断。所谓“现起”，指未开显、未流出之状态，或初现升起之状。所谓“欢喜”，谓使自身子孙遣除忧愁。
§101
101.
一百零一。
Sattiyāti desanāsīsametaṃ, ekatodhārādinā satthenāti attho. Omaṭṭhoti pahaṭo. Cattāro hi pahārā omaṭṭho ummaṭṭho maṭṭho vimaṭṭhoti. Tattha upari ṭhatvā adhomukhaṃ dinnappahāro omaṭṭho nāma, adho ṭhatvā uddhaṃ mukhaṃ dinnappahāro ummaṭṭho nāma, aggaḷasūci viya vinivijjhitvā kato maṭṭho nāma, seso sabbopi vimaṭṭho nāma. Imasmiṃ pana ṭhāne omaṭṭho gahito. So hi sabbadāruṇo duruddharaṇasallo duttikiccho antodoso antopubbalohito ca hoti. Pubbalohitaṃ anikkhamitvā vaṇamukhaṃ pariyonandhitvā tiṭṭhati. Pubbalohitaṃ nīharitukāmehi mañcena saddhiṃ bandhitvā adhosiro kātabbo hoti, maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ pāpuṇāti. Paribbajeti vihareyya.
所谓“七”，意指包含教法师。由“ekatodhāra”等字可知意谓成立。omāṭṭho意为打造。四种击打法：凸击、凹击、磨击、擦击。上方朝下之击打称为凸击，下方朝上之击打称凹击，如火炬般旋转称为磨击，剩余者称为擦击。此处采用凸击。该法极为厉害，难以握持，防御周密，攻防均有，极其难制。弃绝初始攻击后，欢喜环绕于林边。欲弃初始攻击者，应把头部向下以枕合床榻，否则将遇死亡或极苦恶果。于是出游，四处修行。
Imāya gāthāya kiṃ kathitaṃ? Yathā sattiyā omaṭṭhapuriso sallubbāhanavaṇatikicchanānaṃ atthāya vīriyaṃ ārabhati payogaṃ karoti parakkamati. Yathā ca dayhamāne matthake ādittasiro tassa nibbāpanatthāya vīriyaṃ ārabhati payogaṃ karoti parakkamati, evamevaṃ bhikkhu kāmarāgappahānāya sato appamatto hutvā vihareyya bhagavāti kathesi.
借此偈颂所说为何？凡如坚石般之男子，为不堪重负、负载沉重的财物之利益而发奋图强，努力用功而勇猛精进。又如头顶在烈火焚烧的顶上，亦须用尽力气勤奋行动以求扑灭之，佛言比库亦当如此，为断除欲爱烦恼，具足正念、精勤用功而安住此法。
Evaṃ devatāya kathite atha bhagavā cintesi – ‘‘imāya devatāya upamā daḷhaṃ katvā ānītā, atthaṃ pana parittakaṃ gahetvā ṭhitā. Punappunaṃ kathentīpi hi esā kāmarāgassa vikkhambhanappahānameva katheyya, yāva ca kāmarāgo maggena na samugghāṭiyyati, tāva anubandhova hotī’’ti tameva upamaṃ gahetvā paṭhamamaggavasena devatāya vinivaṭṭetvā dassento ‘‘sattiyā viya omaṭṭho’’ti dutiyagāthamāha. Tassattho purimanayānusārena veditabbo.
佛告天人说：『以此天人喻说，虽已严强提示，然效果未稳，虽反复教说，犹当称说这断心欲烦恼之法；只要欲爱未从道上断除，则烦恼常相随。』佛以此喻，突出初学行人降伏己心之道途，并使天众坚定信解，故称此人为『如坚石般男子』，该义宜依前后文细细参详体悟。
Lokāmisanti kāmaguṇo. Santipekkhoti sabbasaṅkhārūpasamaṃ nibbānaṃ apekkhamāno. Paññavāti paññavanto. Pahitattoti nibbānaṃ patipesitacitto. Virato kāmasaññāyāti yāya kāyaci sabbato kāmasaññāya catutthamaggasampayuttāya samucchedaviratiyā virato. ‘‘Viratto’’tipi pāṭho. Kāmasaññāyāti pana bhummavacanaṃ hoti. Sagāthāvagge (saṃ. ni. 1.96) ‘‘kāmasaññāsū’’ti pāṭho. Catūhi maggehi dasannampi saṃyojanānaṃ atītattā sabbasaṃyojanātīto. Catutthamaggeneva vā uddhambhāgiyasaṃyojanātīto tatra tatrābhinandanato nandisaṅkhātāya taṇhāya tiṇṇañca bhavānaṃ parikkhīṇattā nandibhavaparikkhīṇo. So tādiso khīṇāsavo bhikkhu gambhīre saṃsāraṇṇave na sīdati.
世人常称曰：欲乐。就其安稳不动而言，即是断灭诸行的涅槃。谓智慧者即有智慧。谓专心修行毁灭者即是修涅槃之心。所谓断欲识者，即因此身断除遍诸欲识；身虽在，心已断尽欲识，籍此入第四圣道断尽复生之欲业。此处『断』为梵文对应。『欲识』为地名词，原文于章节中作复数变形。四圣道与十大结皆超越，超越烦恼之境界称为『欢喜集』，因欢喜故以此欢喜为名。如此无烦恼阿拉汉深沉稳立于三界苦海，不再沉沦。
Saddahānoti yena pubbabhāge kāyasucaritādibhedena, aparabhāge ca sattattiṃsabodhipakkhiyabhedena dhammena arahanto buddhapaccekabuddhabuddhasāvakā nibbānaṃ pattā. Taṃ saddahāno arahataṃ dhammaṃ nibbānappattiyā lokiyalokuttarapaññaṃ labhati, tañca kho na saddhāmattakeneva. Yasmā pana saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, odahitasoto dhammaṃ suṇāti, tasmā upasaṅkamanato paṭṭhāya yāva dhammassavanena sussūsaṃ labhate paññaṃ.
所谓信者，是由于前半生之躯体行为等差别、后半生之七十二殊胜觉志之区别，如实洞察佛法；阿拉汉、佛陀、辟支佛及诸弟子皆证得涅槃。信众执持此理，即能获得世间世外之智慧，不仅止于信心而已。因信而生，亲近师长，恭敬精进，倾心亲近，聆听佛法，因自出离而逐渐获得智慧洞达。
Kiṃ vuttaṃ hoti? Taṃ dhammaṃ saddahitvāpi ācariyupajjhāye kālena kālaṃ upasaṅkamitvāpi vattakaraṇena payirupāsitvā yadā payirupāsanāya ārādhitacittā kiñci vattukāmā honti. Atha adhigatāya sotukāmatāya sotaṃ odahitvā suṇanto labhatīti evaṃ sussūsampi ca satiavippavāsena appamatto subhāsitadubbhāsitaññutāya vicakkhaṇo eva labhati, na itaro. Tenāha – ‘‘appamatto vicakkhaṇo’’ti.
说何为法？即便皈依此法，时常亲近师长，恒以亲近为行，心无杂念，纯净专一，聆听佛法，进一步获慧，身心勤勉，善巧辨别诸法真假。唯有如此，善护法教者方能称为“谨慎的辨慧者”，非他人可及。
Patirūpakārīti desakālādīni ahāpetvā lokiyassa lokuttarassa dhammassa patirūpaṃ adhigamūpāyaṃ karotīti patirūpakārī. Dhuravāti cetasikavīriyavasena anikkhittadhuro. Uṭṭhātāti kāyikavīriyavasena uṭṭhānasampanno asithilaparakkamo. Vindate dhananti lokiyalokuttaradhanaṃ adhigacchati. Saccenāti vacīsaccena paramatthasaccena ca. Buddhapaccekabuddhaariyasāvakā nibbutiṃ pāpuṇantā kittimpi pāpuṇantiyeva. Dadanti paresaṃ yaṃ kiñci icchitaṃ patthitaṃ dento mittāni ganthati sampādeti karotīti attho. Duddadaṃ vā dadanto ganthati, dānamukhena cattāripi saṅgahavatthūni gahitānīti veditabbāni. Tehi mittāni karonti. Asmā lokā paraṃ lokaṃ, sa ve pecca na socatīti yassa puggalassa ime saddhādayo dhammā vijjanti, so imasmā lokā paraṃ lokaṃ gantvā na socati, sokakāraṇaṃ tassa natthīti attho.
所谓善护法者，乃于法之时机等巧妙依教得证法义者也。所谓刚健者，心力充沛而坚强不动摇者。所谓起行者，身力勤奋不懈者。所谓财富者，获世间及出世间福德。所谓真实，谓真言真实及究竟真实。佛、辟支佛、声闻、缘觉皆证涅槃，亦获无上称誉。所谓施与者，即心所欲，所托付者，施与友伴，集结维护之。若施以不善，仍能聚集赖以维系四种法器。此诸友伴即此因缘所成。此天地非他天地，昔者已去今不忧愁故说，谓知此信及诸法之人，出离今世往到彼世，心无忧苦。此义也。
‘‘Yassete caturo dhammā, saddhassa gharamesino;
「若有人持守四法，乃信心中所珍重者；
Saccaṃ dhammo dhiti cāgo, sa ve pecca na socatī’’ti. (saṃ. ni. 1.246; su. ni. 190) –
正法真理、坚定、布施，此人死后不生忧伤。」（《相应部·尼柯耶》1.246；《增支部·尼柯耶》190）—
Gāthaṃ avasesaṃ katvā udāhaṭaṃ. Āḷavakasutte hi imā gāthā āḷavakena ‘‘kathaṃ su labhate pañña’’ntiādinā (saṃ. ni. 1.246; su. ni. 187) puṭṭhena bhagavatā bhāsitāti.
此偈已尽而为示范。阿拉维卡经中，此偈由阿拉维卡以『智慧如何获得』等问，佛陀所回答。（《相应部·尼柯耶》1.246；《增支部·尼柯耶》187）
Yena kenaci vaṇṇenāti yena kenaci kāraṇena, pakārena vā. Saṃvāsoti ekasmiṃ ṭhāne sahavāso samāgamo. Tanti tathā samāgataṃ anukampitabbaṃ purisaṃ. Manasā ce pasannenāti karuṇāsamussāhitena pasādena pasannena manasā. Na tena hoti saṃyuttoti tena yathāvuttena anusāsanena kāmacchandādīnaṃ saṃyojanavasena saṃyutto nāma na hoti. Yānukampā anuddayāti yā ariyamaggasampāpanavasena karuṇāyanā, mettāyanā cāti attho.
「以何为因」，即以何种缘由、条件或方式。合住，指在一处共同生活或聚合。如此汇集，即应对恻隐者施以慈悲。心若柔和安静，即以慈爱感动而生欢喜安心。非由彼故而相续，谓根据适当训诫，使贪欲等束缚不生，此则谓未相续。恻隐心及爱心的萌生，乃由圣道成就而生之慈与爱也。
§102
102.
Rāgo ca doso cāti rāgadosā heṭṭhā vuttanayāva. Kutonidānāti kiṃnidānā kiṃhetukā. Paccattavacanassa hi ayaṃ to-ādeso, samāse cassa lopābhāvo veditabbo. Aratī ratī lomahaṃso kutojāti yāyaṃ pantesu senāsanesu, adhikusalesu ca dhammesu arati ukkaṇṭhitā, yā ca pañcasu kāmaguṇesu rati abhirati āsatti kīḷanādi, yo ca lomahaṃsasamuṭṭhānato lomahaṃsasaṅkhāto cittutrāso, ime tayo dhammā kuto jātā kuto nibbattāti pucchā. Kuto samuṭṭhāyāti kuto uppajjitvā. Manoti kusalacittaṃ. Vitakkāti kāmavitakkādayo. Kumārakā dhaṅkamivosajantīti yathā kumārakā kīḷantā kākaṃ suttena pāde bandhitvā osajanti khipanti, evaṃ kusalamanaṃ akusalavitakkā kuto samuṭṭhāya osajantīti pucchā.
贪与嗔，谓贪欲与嗔恨，如前所述。何因？即指为何因缘、所由。此为命令句，合成语中无否定时应知。厌恶与爱欲，犹如毛孔中生的疥癣，从何而出？此等不善境界在人们众多住处及善法中，厌恶心憎恨，爱欲则流转于五欲——色、声、香、味、触中，诸如迷恋、染污戏耍等，由毛癣类蓄积所起，即毛癣所聚集，称之为心怖畏。今询问这三种法为何生、如何产生？从何而来？思维善心。思维，即为欲念等思绪。犹如幼童玩闹，将乌鸦用绳绑住脚后放开迅速逃走，善心如何生出不善思维？此问即为如此。
Rāgocāti dutiyagāthā tassā vissajjanaṃ. Tattha itoti attabhāvaṃ sandhāyāha. Attabhāvanidānā hi rāgadosā, arati rati lomahaṃsā ca attabhāvato jātā. Kāmavitakkādayo attabhāvato eva samuṭṭhāya kusalamanaṃ osajanti. Tena tadaññaṃ pakatiādikāraṇaṃ paṭikkhipanto āha – ‘‘itonidānā ito samuṭṭhāyā’’ti. Purimagāthāya vuttanayenettha saddasiddhi veditabbā.
“Rāgocā”是第二首颂诗的结束词。其中“ita”指的是自身的存在。以自身存在为根据，贪嗔等烦恼由此产生，正如对快乐的贪爱与对痛苦的厌恶本质上都是因我执（自体存在）而生的。欲念等不善法也同样因我执而生，因而能够被除灭。基于这层缘故，弟子们反对那条评论的起因，称其为“自此而起，此处生起”。前文颂诗中所讲的话语证成了这里的内容，应当了知。
Idāni yvāyaṃ ‘‘itonidānā’’tiādīsu attabhāvanidānā attabhāvato jātā attabhāvato samuṭṭhāyāti attho vutto, taṃ sādhento āha – ‘‘snehajā attasambhūtā’’ti. Ete hi rāgādayo vitakkapariyosānā taṇhāsnehena jātā. Tathā jāyantā ca pañcupādānakkhandhabhede attabhāvasaṅkhāte attani sambhūtā. Tenāha – ‘‘snehajā attasambhūtā’’ti. Idāni tadatthajotikaṃ upamaṃ dasseti ‘‘nigrodhasseva khandhajā’’ti. Tattha khandhajāti khandhesu jātā pārohā. Idaṃ vuttaṃ hoti – yathā nigrodhassa khandhajasaṅkhātā pārohā āporasasaṅkhāte snehe sati jāyanti, jāyantā ca tasmiṃyeva nigrodhe tesu tesu sākhappadesesu sambhavanti, evaṃ ete rāgādayo ajjhattaṃ taṇhāsnehe sati jāyanti, jāyantā ca tasmiṃyeva attabhāve tesu tesu cakkhādippadesesu iṭṭhārammaṇesu sambhavanti. Tena vuttaṃ – ‘‘snehajā attasambhūtā’’ti. Puthu visattā kāmesūti yasmā rāgopi pañcakāmaguṇikādivasena, dosopi āghātavatthuādivasena aratiādayopi tassa tassa bhedassa vasenāti sabbathā sabbepime kilesā puthu anekappakārā hutvā vatthudvārārammaṇādivasena tesu tesu kāmesu tathā tathā visattā laggā saṃsibbitvā ṭhitā. Kimiva? Māluvāva vitatā vane yathā vane vitatā māluvā tesu tesu rukkhasākhappasākhādibhedesu visattā hoti laggā saṃsibbitvā ṭhitā, evaṃ ete kilesā dhammā, tasmā ettha puthupabhedesu vatthukāmesu visattaṃ kilesagahanaṃ.
既然上述“自此而起”等语说明的是烦恼的产生，是由自体存在所生，自体存在所生起的，因而释迦牟尼释尊便称其为“由爱所生的自体”。这些贪嗔等烦恼是由念头的终结处的渴爱和贪爱而生起的。正如五蕴相续集中的五篇集围绕着自体所聚集并生起一样，烦恼于自体中也生起，被称作“由爱所生的自体”。今借用“如无花果树的枝叶”作比喻。这里“枝叶”是指五蕴而生的聚合物。言其如无花果树的枝叶，树枝为聚合物，因爱而产生的枝叶生于枝干。在这里，如同无花果树的枝叶在树干上生起并立于各枝条分枝处一样，这些贪嗔烦恼在内心因渴爱而生起，并于诸感官所依的对象处生起出现。故称“由爱所生的自体”。至于欲乐的不洁，因此贪亦有五欲的不纯，嗔有四恶缘，痴有厌恶等差别，所有这些烦恼依各自性质，处于不同对象和感官根上，因而普遍存在。这些烦恼现象多种多样，如同枝叶层层相披交错纷繁，因而被称作烦恼的聚集和藏匿，为七情六欲诸对象之所依。正如林中草丛依枝叶错落盘绕一样，烦恼依不同境界缠缀其中，因此称为烦恼的报缚和烦恼深重难除。
Ye naṃ pajānanti yatonidānaṃ, te naṃ vinodenti suṇohi yakkha. Tassattho – ye sattā naṃ kilesagahanaṃ ‘‘itonidānaṃ esa uppajjatī’’ti jānanti, te naṃ taṇhāsinehasinehite attabhāve uppajjatīti ñatvā taṃ taṇhāsinehaṃ ādīnavānupassanādibhāvanāñāṇagginā visosentā vinodenti pajahanti, evaṃ amhākaṃ bhāsitaṃ suṇohi yakkhāti. Te duttaraṃ oghamimaṃ taranti, atiṇṇapubbaṃ apunabbhavāyāti ye hi saṃkilesagahanaṃ vinodenti, te ekantena maggaṃ bhāventi. Na hi maggabhāvanaṃ vinā kilesavinodanaṃ atthi. Evaṃ maggaṃ bhāventā te pakatiñāṇena duttaraṃ kāmoghādiṃ catubbidhaṃ oghaṃ iminā dīghena addhunā supinantenapi atiṇṇapubbaṃ anatikkantapubbaṃ apunabbhavāya nibbānāya taranti.
若有人不理解这些因缘的缘起，就无法断除烦恼。诸天，我告诉你们，凡知晓这些烦恼的凝重来自于“自此缘起”的存在者，了解因执着于贪爱与嗔恨的自体而生起后，能以智慧观见烦恼之根本，欢喜观照，进而断除烦恼及厌离烦恼，彼等能断除此结。正因如此，我们所说法语，望诸天皆能听闻。他们由此越过这贪欲的洪流，超越过去未来再生之轮回。断除了烦恼及其结者，专心修行圣道者，没有修持圣道者，则无断除烦恼的可能。修行圣道之人凭借正见慧眼超越此由贪心等四种烦恼之水流，即便在瞌睡中，此人亦能超越过去未来的轮回，抵达涅槃。
Dukkaraṃ bhagavāti eko kira devaputto pubbayogāvacaro bahalakilesatāya sappayogena kilese vikkhambhento samaṇadhammaṃ katvā pubbahetumandatāya ariyabhūmiṃ appatvāva kālaṃ katvā devaloke nibbatto, so tathāgataṃ upasaṅkamitvā dukkarabhāvaṃ ārocento evamāha. Tattha dukkaranti dasapi vassāni…pe… saṭṭhipi vassāni ekantaparisuddhassa samaṇadhammassa karaṇaṃ nāmetaṃ dukkaraṃ. Sekkhāti satta sekkhā. Sīlasamāhitāti sīlena samāhitā samupetā. Ṭhitattāti patiṭṭhitasabhāvā. Evaṃ pucchitapañhaṃ vissajjitvā uparipañhaṃ samuṭṭhāpanatthaṃ ‘‘anagāriyupetassā’’tiādimāha. Tattha anagāriyupetassāti anagāriyaṃ niggehabhāvaṃ upagatassa, pabbajitassāti attho. Tuṭṭhīti catupaccayasantoso.
“困难”者指世尊，一位天子之子，虽前世广结恶缘，因果复杂，但因缘和合终超离恶业，成就出离法行，断缺慧根，临时止住阴界，至天身后身住处。此天子往至如来处，表白修行之难。此处“困难”意指十劫…六十劫内，能恒久清净修行者为难。七种修习即众所修的七支觉支。守戒及安住清净内心。立心坚定。答复问难后，为了产生后续利益，称与不近女色、已出家者相关。满足于四大因缘。
Bhāvanāyāti cittavūpasamabhāvanāya. Te chetvā maccuno jālanti ye rattindivaṃ indriyūpasame ratā, te dussamādahaṃ cittaṃ samādahanti. Ye samāhitacittā, te catupaccayasantosaṃ pūrentā na kilamanti. Ye santuṭṭhā, te sīlaṃ pūrentā na kilamanti. Ye sīle patiṭṭhitā satta sekkhā, te ariyā maccuno jālasaṅkhātaṃ kilesajālaṃ chinditvā gacchanti.
“修习”者，指的是对心稳定的修习。若舍弃此理便如亡者一般死亡。昼夜专注于根处宁静者，恒为难善，心理难安定。意志宁静之人具足四种满足而不造作恶业。满足的人则持守戒律不造恶。已确立戒律、得七觉支者，是圣人，能斩断生死中因烦恼结织成的网而前进解脱。
Duggamoti saccametaṃ, bhante, ye indriyūpasame ratā, te dussamādahaṃ cittaṃ samādahanti. Ye samāhitacittā, te catupaccayasantosaṃ pūrentā na kilamanti. Ye santuṭṭhā, te sīlaṃ pūrentā na kilamanti. Ye sīle paramaggāhino satta sekkhā, te ariyā maccuno jālasaṅkhātaṃ kilesajālaṃ chinditvā gacchanti. Kiṃ na gamissanti, ayaṃ pana duggamo ‘‘bhagavāvisamo maggo’’ti āha. Tattha kiñcāpi ariyamaggo neva duggamo na visamo, pubbabhāgapaṭipadāya panassa bahū parissayā honti, tasmā evaṃ vutto. Avaṃsirāti ñāṇasirena adhosirā hutvā papatanti. Ariyamaggaṃ ārohituṃ asamatthatāya eva te magge papatantīti vuccanti. Ariyānaṃ samo maggoti sveva maggo ariyānaṃ samo hoti. Visame samāti visamepi sattakāye samā eva.
“不易”是指此法实相，尊者，喜于根本的安静者，能安抚心念。守心专注者，具足四种因缘的满愿，不造恶业。满足于戒的人不造恶业。能究极戒律，成就七觉支者，圣人能斩断生死因烦恼结成的网而前行。若说佛陀的圣道是难行的，实则不难且不逆，惟因早期修行阶段困难多，故云难。此则表示困难乃知障。因不善方便，修行者常跌倒下坠。圣人仅有一条正道，愚者即使身体朽败仍不散乱，真正难行的圣道是平等与调和。
§103
103.
Idañhi taṃ jetavananti anāthapiṇḍiko devaputto jetavanassa ceva buddhādīnañca vaṇṇabhaṇanatthaṃ āgantvā evamāha. Isisaṅghanisevitanti bhikkhusaṅghanivesitaṃ. Evaṃ paṭhamagāthāya jetavanassa vaṇṇaṃ kathetvā idāni ariyamaggassa vaṇṇaṃ kathento ‘‘kammaṃ vijjā’’tiādimāha. Tattha kammanti maggacetanā. Vijjāti maggapaññā. Dhammoti samādhi, samādhipakkhikā vā dhammā. Sīlaṃ jīvitamuttamanti sīle patiṭṭhitassa jīvitañca uttamanti dasseti. Atha vā vijjāti diṭṭhisaṅkappā. Dhammoti vāyāmasatisamādhayo. Sīlanti vācākammantājīvā. Jīvitamuttamanti etasmiṃ sīle patiṭṭhitassa jīvitaṃ nāma uttamanti. ‘‘Etena maccā sujjhantī’’ti etena aṭṭhaṅgikena maggena sattā visujjhanti.
现在，所谓“迦叶本林”，是指给孤独长者的弟子天子，为了赞叹迦叶本林及佛陀等，来到这里说法。所谓“世尊所护”，是指被比库僧团拥护。如此，最初用一首偈颂赞叹迦叶本林，然后现在讲述圣道的描述，称之为“业与智慧”等。这里“业”为道念头，“智慧”为道智慧。“法”是禅定，或禅定支分法。所谓“戒即是生命的极致”，这是指出戒心所立、生命称为极致。或者说“智慧为见解和思维”，“法”是努力、念和禅定。戒是言语、行为和生命。生命的极致，是指借由此戒而立的生命为最胜。“因为借此八正道，众生获得清净。”
Tasmāti yasmā maggena sujjhanti, na gottadhanehi, tasmā. Yoniso vicine dhammanti upāyena bodhipakkhiyadhammaṃ vicineyya. Evaṃ tattha visujjhatīti evaṃ tasmiṃ ariyamagge visujjhati. Atha vā yoniso vicine dhammanti upāyena ariyasaccadhammaṃ vicineyya. Evaṃ tattha visujjhatīti evaṃ tesu catūsu ariyasaccesu visujjhati. Idāni sāriputtattherassa vaṇṇaṃ kathento ‘‘sāriputtovā’’tiādimāha. Tattha sāriputtovāti avadhāraṇavacanaṃ, etehi paññādīhi sāriputtova seyyoti vadati. Upasamenāti kilesavūpasamena. Pāraṅgatoti nibbānaṃ gato, yo koci nibbānapatto bhikkhu, na tādiso. Etāvaparamo siyā, na therā uttaritaro nāma sāvako atthīti vadati.
因此，因为借八正道得以清净，不是依赖家族财富，所以应当以正念察判圣法，依正智考察觉支法门。如此便能于那里净化，自此于圣道处净化。又或者，以正念考察圣谛法门，依此于四圣谛中净化。现在说到长老沙利佛说法，称呼“正如沙利佛”，这是表示认知法义的说法，谓凭他的智慧等，犹如沙利佛一般。所谓“安静”是指烦恼息灭，“圆熟”是指已证入涅槃的比库。无论谁得到了涅槃，皆不异此境界。如此最高者，无比高僧长老从无比弟子而起。
Atītanti atīte pañcakkhandhe. Nānvāgameyyāti taṇhādiṭṭhīhi nānugaccheyya. Nappaṭikaṅkheti taṇhādiṭṭhīhi na pattheyya. Yadatītanti idamettha kāraṇavacanaṃ. Yasmā yaṃ atītaṃ, taṃpahīnaṃ niruddhaṃ atthaṅgataṃ, tasmā taṃ nānugaccheyya. Yasmā ca yaṃ tattha anāgataṃ, taṃ appattaṃ ajātaṃ anibbattaṃ, tasmā tampi na pattheyya. Tattha tatthāti paccuppannampi dhammaṃ yattha yattheva so uppanno, tattha tattheva naṃ aniccānupassanādīhi sattahi anupassanāhi vipassati, araññādīsu vā tattha tattha vipassati. Asaṃhīraṃ asaṃkuppanti idaṃ vipassanāpaṭivipassanādassanatthaṃ vuttaṃ. Vipassanā hi rāgādīhi na saṃhirati na kuppatīti asaṃhīrā asaṃkuppā, taṃ anubrūhaye vaḍḍheyya paṭivipasseyyāti vuttaṃ hoti. Atha vā nibbānaṃ rāgādīhi na saṃhirati na kuppatīti asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā paṇḍito bhikkhu anubrūhaye, punappunaṃ tadārammaṇaṃ phalasamāpattiṃ appento vaḍḍheyyāti attho.
所谓“过去”，是指过去五蕴。在未来之见中不应追随渴爱等见解，亦不应希求未来与过去。所谓“原因”在此。因为所谓的过去，是已舍弃、断绝、灭尽之物，所以不应再追随；又因为所谓未来乃还未到、未生、不显、无所依的故，也不应希求。所谓“现在”，即现在此处起现法于本所处所，凭无常观等在七种不观中观察，或于野外等处分别观照。所谓“无侵乱、无惊恐”，这是说观法的正相。观觉照不因贪等侵扰而混乱或恐慌，乃故曰无侵乱亦无惊恐。此义应增长，应善加观照。又说，涅槃不为贪等所侵扰、恐怖，故为无侵乱无惊恐。此理智通达的比库应当常观，反复观照其缘起，果报等的到来与停驻，意义如是。
Tassa pana anubrūhanassa atthāya ajjeva kiccamātappanti kilesānaṃ ātāpanaparitāpanena ‘‘ātappa’’nti laddhanāmaṃ vīriyaṃ ajjeva kātabbaṃ. Ko jaññā maraṇaṃ suveti sve jīvitaṃ vā maraṇaṃ vā ko jānāti. Ajjeva dānaṃ dassāmi, sīlaṃ vā rakkhissāmi, aññataraṃ vā pana kusalaṃ karissāmi, ‘‘ajja tāva papañco atthi, sve vā punadivase vā jānissāmī’’ti cittaṃ anuppādetvā ‘‘ajjeva karissāmī’’ti evaṃ vīriyaṃ kātabbanti dasseti. Mahāsenenāti ahivicchikavisasatthādīni hi anekāni maraṇakāraṇāni tassa senāti tāya mahatiyā senāya vasena mahāsenena evarūpena maccunā saddhiṃ ‘‘katipāhaṃ tāva āgamehi, yāvāhaṃ buddhapūjādiṃ attano avassayaṃ kammaṃ karomī’’ti evaṃ mittasanthavākārasaṅkhāto vā ‘‘idaṃ sataṃ vā sahassaṃ vā gahetvā katipāhaṃ āgamehī’’ti evaṃ lañjānuppadānasaṅkhāto vā ‘‘iminā balarāsinā paṭibāhissāmī’’ti evaṃ balarāsisaṅkhāto vā saṅgaro natthi. Saṅgaroti hi mittakaraṇalañjadānabalarāsisaṅkaḍḍhanānaṃ nāmaṃ, tasmā ayamattho vutto. Atanditanti analasaṃ uṭṭhāhakaṃ. Evaṃ paṭipannattā bhaddo ekaratto assāti bhaddekaratto. Itīti evaṃ paṭipannaṃ puggalaṃ ‘‘bhaddekaratto aya’’nti rāgādisantatāya santo buddhamuni ācikkhati.
但为增长观照，今日因缘成熟，烦恼因烦恼的痛恼与缓解而生起的“热诚”得以成立，是故勇猛之心当下应生当下应作。谁知道死亡？谁知道自己或他人是生是死？因此，当下说给与，或守戒，或作别的善事，心不生疑，且心言“今日还存纷扰，明天后天将知”，坚持此念说“今日必做”，象征勇猛为必作。所谓大军，是因蛇类、蝎毒等有诸多死亡之因故称其为“军”，故以此名。故此，身灭后的这段时间，心意如军队严整分发使命，立誓“数月中誓作天下佛事”，或以好友相助之言“守护佛事”，或以敌友威力誓言“不退让”，无冲突纷争之意。所谓“群战”，意指由好友、施人、威力诸多集合而成，是此义。所谓“勤勉”，是指勤奋不懈。此修行者如此勤勤恳恳，名为“勤恳一心”。世尊告示执于贪嗔者如是勤勉者：“勤恳一心者也”。
Cakkhunā paññāya cāti cakkhunā ca paññāya ca. Cakkhubhūtāya vā paññāya. Satiyā paññāya cāti satiyā ca paññāya ca, sativisiṭṭhāya vā paññāya. Kāyenāti nāmakāyena.
所谓“用眼与智慧”，是指以眼根及慧眼察察究竟。或谓以觉知与智慧。所谓“由觉知与慧眼”，是指以觉知为首的智慧。所谓“身体”，是指名为“身体”的物质形态。
Dibbacakkhusuvisuddhanti dibbaṃ cakkhu suvisuddhaṃ, yaṃ sacchikarotīti adhippāyo. Pubbenivāsāti purimāsu jātīsu nivutthakkhandhā. Iddhividhāti iddhikoṭṭhāsā. Nirodhoti nibbānaṃ. Sesaṃ suviññeyyameva.
通过神眼（天眼）之纯净，谓神眼得以彻底净化，进而证得现前实相，称为“成就”的意思。所谓过去住者，指的是前生诸行已尽。所谓神通之类，指修习神通的根本。所谓灭尽，指涅槃。余余皆应当彻悟，方可知之。
§104
104.
Yassaselūpamaṃ cittanti ekaghanaṃ selaṃ viya pakativātehi lokadhammavātehi akampanīyato yassa cittaṃ selūpamaṃ. Tenāha – ‘‘ṭhitaṃ nānupakampatī’’ti. Rajanīyesūti lābhādīsu. Kopaneyyeti alābhādike. Kuto naṃ dukkhamessatīti taṃ evaṃ bhāvitacittaṃ vītikkantalokadhammaṃ uttamapurisaṃ lokadhammahetukaṃ dukkhaṃ nānugamissati.
念头如同一块坚固的石头，在宇宙法则的吹拂下不可动摇，心念如石头般坚定不移，故称为“屹立不动”。所谓夜凉，喻指因利益等而生的诸贪欲。所谓应散者，指因无所获利而应当消散。既然如此，培养出此种坚定心念，无所动摇，不为世俗所扰，是高尚之人。世俗因缘所起之苦，必随之消除。
Yo brāhmaṇoti bāhitapāpadhammatāya brāhmaṇo, na diṭṭhamaṅgalikatāya huṃhuṅkārakasāvādipāpadhammayutto hutvā kevalaṃ jātimattena brāhmaṇoti paṭijānāti. So brāhmaṇo bāhitapāpadhammattā huṃhuṅkārappahānena nihuṃhuṅko. Rāgādikasāvābhāvena nikkabhāvo. Sīlasaṃvarena saṃyatacittatāya yatatto. Catumaggañāṇasaṅkhātehi vedehi antaṃ nibbānaṃ, vedānaṃ vā antaṃ gatattā vedantagū. Maggabrahmacariyassa vusitattā vūsitabrahmacariyo. Dhammena so brahmavādaṃ vadeyyāti so ‘‘brāhmaṇo aha’’nti etaṃ vādaṃ vadeyya. Yassa sakalalokasannivāse kuhiñci ekārammaṇepi rāgussado dosussado mohussado mānussado diṭṭhussadoti ime ussadā natthīti attho.
所谓婆罗门，若仅以外在恶行为标准，则一人若仅凭出生便称为婆罗门，不顾其所行诸恶，即为外在恶行之婆罗门。此人因弃除粗鄙恶语而努力，却因嗔恚等烦恼之除而获得心念收摄。以持戒自制之心努力修习，凭四念处智慧最终至涅槃。若以世间法之存在视为婆罗门者，不能免除欲、嗔、痴、慢、见恶染等，诸烦恼无断，烦恼之火未灭，故此说“婆罗门者”即该如是言。
Na gādhatīti na patiṭṭhahati. Sukkāti sukkasaṅkhātā gahā. Yadi candimasūriyādīnaṃ pabhā tattha natthi, tamo eva ca siyāti āsaṅkamāne sandhāyāha ‘‘tamo tattha na vijjatī’’ti. Yadā ca attanāvedītiādīsu evaṃvidhaṃ nibbānaṃ attapaccakkhena ñāṇena yadā vindati, atha rūpārūpadhammato sukhadukkhato ca vippamutto hotīti.
无根基者，指无固定依止。所谓幸福，谓幸福之集。若月、日等光明不存在，则黑暗将随之袭来，故曰“黑暗处无光明”。当由自知之智直接证得此种无为涅槃时，即脱离所有有形无形之苦乐，身心俱得解脱。
Sakesu dhammesūti sakaattabhāvasaṅkhātesu upādānakkhandhesu. Yebhuyyena hi ajjhattaṃ vipassanābhiniveso hotīti. Etaṃ pisācanti ajakalāpaka, etaṃ tayā vuttaṃ pisācaṃ kilesapisācañca. Pakkulanti tayā kataṃ akkulaṃ pakkulakaraṇañca. Ativattatīti atikkamati.
言“诸法中的枷”，即谓诸时段分别计算的取蕴（五取取集），因内心对诸法有贪着。称此为鬼魅之心、无常之鬼魅、烦恼之鬼魅。谓彼鬼魅趣使人烦乱、错乱，推过头则谓之过度。
Nābhinandatiāyantinti purāṇadutiyikaṃ āgacchantiṃ aññaṃ vā na abhinandati cittena na sampaṭicchati. Tameva pakkamantiṃ na socati. Saṅgā saṅgāmajiṃ muttanti pañcavidhāpi saṅgato muttaṃ saṅgāmajiṃ bhikkhuṃ.
不喜悦为旧来者或后来者，亦不喜悦他者，心中不动，不起欢喜。对于自己即将离去的不欢乐，亦不生悲伤。五种结缘中，皆能斩断；但受五种结缘缠缚者，难以斩断结缘，难断五种结缘所缠。比库能断结缘者，即能从五种缠缚中解脱。
Bahvetthāti bahu ettha nhāyati jano, na tena so suddho nāma hotīti adhippāyo.
「此处为多」者，意指人群多处洗浴，若因人数多而洗浴，则称不净，由此生烦恼。
Jātibalaṃnisedhanti jātibalassa nisedhakaṃ. Sahāyā vatāti samathavipassanābhāvanāya saha ayanavasena sahāyā vata. Kālena kālaṃ sappāyadhammassa savanavasena cirarattaṃ sameti samāgamo etesanti cirarattasametikā. Sithilamārabbhāti sithilaṃ vīriyaṃ katvā.
生力（比喻利益因缘）被否定者，是否定生的力量者。伴侣者，谓与修止观双运同进者。时至时间，依正法因缘所延，长久共行者称为长久共行人。若起粗放懈怠，即称懈怠，失精进。
§105
105.
Tatra kho, bhikkhave, ko visesoti satthu sāvakassa ca pañcasveva upādānakkhandhesu nibbidādayoti pubbabhāgapaṭipattiyaṃ anupādāvimuttiyañca heṭṭhā upari ca visesābhāvaṃ dasseti. Vuttañhetaṃ – ‘‘natthi vimuttiyā nānatta’’nti (a. ni. 5.31; kathā. 355 atthato samānaṃ). Tattha visesābhāvaṃ paccāmasati ‘‘tatra ko viseso’’ti. Adhippayāsoti adhikapayogo. Nānākaraṇanti ca visesoyeva vutto.
比库们，彼处所论「何为分别」，意谓对于世尊弟子于五种执著蕴生厌离，即前行，及无执著解脱，前行之后的分别无有之所显现。经典言：「解脱无分别」，此处反观「何有分别？」谓更多接近表达。所谓「分别多因」，即此分别本身言。故所谓分别依多因故言之。
Ayaṃ kho, bhikkhave, visesoti bhikkhave, yadipi sāvakassa satthu ca vimuttiyaṃ viseso natthi, sayambhuñāṇena pana savāsanasabbakilese khepetvā sammāsambodhiṃ abhisambujjhitvā anuppannassa ariyamaggassa parasantāne uppādanādisakalasabbaññuguṇasamāyogo. Ayaṃ sammāsambuddhassa paññāvimuttato visesoti. Tattha anuppannassāti avattamānassa. Ariyamaggañhi kassapasammāsambuddho uppādesi. Antarā añño satthā uppādetā nāma nāhosi, tasmā ayaṃ bhagavā anuppannassa maggassa uppādetā nāma. Asañjātassāti tasseva vevacanaṃ. Anakkhātassāti akathitassa. Maggaṃ jānātīti maggaññū. Maggaṃ viditaṃ pākaṭaṃ akāsīti maggavidū. Magge ca amagge ca kovidoti maggakovido. Maggānugāti maggaṃ anugacchantā. Pacchāsamannāgatāti ahaṃ paṭhamaṃ samannāgato, sāvakā pacchā samannāgatā.
比库们，此所谓分别，即谓对于弟子与世尊皆无解脱之分别，但自证三明，破除诸漏，成就正觉，证得无生圣道完整境界，此乃觉者智慧所解脱之分别。所谓已生者，谓现行中者。至尊咖萨巴正觉者曾示现圣道。中间无他导师示现，故世尊乃无生圣道所现导师。所谓未判者，言未被指明。所谓未说者，谓未明辨言。识道者，谓知道。道已显明，谓道通达。精通道不道者，谓通晓道理与非法理者。追随圣道者谓循道。后续到来者，谓自已先来，弟子随后继来者。
§106
106.
‘‘Nīce kule paccājāto’’tiādinā (a. ni. 4.85; pu. pa. 168) tamena yuttoti tamo. Kāyaduccaritādīhi puna nirayatamupagamanato tamaparāyaṇo. Iti ubhayenapi khandhatamova kathito hoti. ‘‘Aḍḍhe kule paccājāto’’tiādinā (a. ni. 4.85; pu. pa. 168) jotinā yuttoti joti, ālokabhūtoti vuttaṃ hoti. Kāyasucaritādīhi puna saggūpapattibhavūpagamanato jotiparāyaṇo. Iminā nayena itarepi dve veditabbā.
‘‘生于低贱之家’’等语（如《增支部》4.85；《普贤法问》168）以此为暗喻。所谓“昏暗”，指由身业恶行等导致堕入地狱，终至地狱之苦的彼岸。这样，从两个方面皆称为断灭义。又“生于半贱之家”等语（同上）以“光明”为喻，即为光明，称为成为光明的状态。由身行善等，得生天上或善趣之境，终至天界之境的彼岸。由此观之，依此法理另外还有两种应当辨别。
Na taṃ daḷhaṃ bandhanamāhu dhīrāti ettha dhīrāti buddhādayo paṇḍitapurisā. Yaṃ saṅkhalikasaṅkhātaṃ ayena nibbattaṃ āyasaṃ addubandhanasaṅkhātaṃ dārumayañca pabbajatiṇehi rajjuṃ katvā katarajjubandhanañca, taṃ asiādīhi chindituṃ sakkuṇeyyatāya ‘‘thira’’nti na vadantīti attho. Sārattarattāti rattā hutvā rattā. Balavarāgarattāti attho. Maṇikuṇḍalesūti maṇīsu ca kuṇḍalesu ca, maṇicittesu vā kuṇḍalesu. Etaṃ daḷhanti ye maṇikuṇḍalesu sārattarattā, tesu yo rāgo, yā ca puttadāresu apekkhā taṇhā, etaṃ kilesamayaṃ bandhanaṃ paṇḍitapurisā ‘‘daḷha’’nti vadanti.
此处并非谓为紧密禁锢的束缚，如智者佛陀等圣贤言所谓“坚硬”为义。所谓由铁链环环相扣而成，已被断绝的铁链，是以木质之绳绑缠的，如此系缚之绳索。佛陀以此比喻，谓不可为此坚固之束缚所斩断。所谓“红色莹亮”意为如红宝石般红润光亮；“力强染着爱欲之红”是其义。所谓宝珠与耳环，珠子宝贵，耳环珍贵；或如宝石的珠子及耳环。智者谓这些因宝石珠环而生的“红色莹亮”中之爱欲、对子女、妻妾的渴望，乃此忧烦织成的紧密束缚故而称为坚硬。
Ohārinanti ākaḍḍhitvā catūsu apāyesu pātanato avaharati heṭṭhā haratīti ohārinaṃ. Sithilanti bandhanaṭṭhāne chaviādīni akopetvā bandhanabhāvampi ajānāpetvā jalapathathalapathādīsu kammaṃ kātuṃ detīti sithilaṃ. Duppamuñcanti lobhavasena hi ekavārampi uppannaṃ kilesabandhanaṃ daṭṭhaṭṭhānato kacchapo viya dummocayaṃ hotīti duppamuñcaṃ. Etampi chetvānāti etaṃ daḷhampi kilesabandhanaṃ ñāṇakhaggena chinditvā anapekkhino hutvā kāmasukhaṃ pahāya paribbajanti pakkamanti pabbajanti cāti attho.
“断除者”，即投掷于四大恶趣，陷没于下等之地者。此为断除者。所谓“松弛”，谓在束缚之处如形体、心迹未驰动，心无激怒，且不觉束缚意，于水域或路途等处不作恶业，此名为松弛。所谓“难放”，谓以贪欲之力，就算一次生起现见的烦恼束缚，如迟钝之龟难以抽离。且断除此坚硬烦恼束缚，谓以智慧之鹰斩断，超然于此，不依恋欲乐，而舍弃追寻世俗安乐而去的出家者，谓之断除者。
§107
107.
Cetetīti akusalacetanāvasena ceteti. Pakappetīti tameva akusalacetanaṃ kāyavacīkammabhāvaṃ pāpanavasena kappeti. Anusetīti rāgādianusayova santāne appahīnabhāvena anuseti. Ārammaṇametaṃ hoti viññāṇassa ṭhitiyāti yadetaṃ cetanaṃ pakappanaṃ anusayanañca, etaṃ abhisaṅkhāraviññāṇassa ṭhitiyā pavattiyā paccayo hotīti attho. Ārammaṇe sati patiṭṭhā viññāṇassa hotīti yathāvuttapaccaye sati abhisaṅkhāraviññāṇassa kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāsampādanato patiṭṭhā hoti. Āyatiṃ punabbhavābhinibbatti hotīti āyatiṃ punabbhavasaṅkhātā viññāṇādīnaṃ abhinibbatti hoti.
「心」谓因无善心行支配的心。「励动」即是由此无善心行，起身语意恶业的行为。「熏习」即持续熏陶如贪欲等的心理活动，虽未造作恶业，却潜在伏藏之意。此称为心识之根本基地因，谓此心包含有励动、熏习两重义，是熏习心识的成立与推动之条件。于此基础上，因缘成熟，过去心识续转得以稳固建立。所谓「长远的再生起」意即以轮回五取蕴中所包含之识等为缘，促使新生世间持续再起。
‘‘No ce, bhikkhave, cetetī’’tiādinā akusalakammameva paṭikkhipati. Ayañhettha saṅkhepattho, yadipi kadāci yonisomanasikārā akusalacetanā nappavattati, anusayā pana appahīnāti, te kusalassa abhisaṅkhāraviññāṇassa patiṭṭhā honti yevāti. Sati ca abhisaṅkhāraviññāṇe āyatiṃ punabbhavābhinibbatti hotīti vattuṃ vaṭṭatiyeva. Tatiyavāro vuttapaṭipakkhanayena veditabbo.
『不，诸比库，若谓“心不生”等语，唯排斥不善业。此处称为总摄，正因有时善念调伏不善意，余习气未除故，而善业习气、识所依住故，终有存续。念在习气、识上，故轮回再生不断，故仅论此。第三种，比对所说与所行，应细察之。
§108
108.
‘‘Neso, bhikkhave, ariyassa vinaye samuddo’’tiādi yadi duppūraṇaṭṭhena saṃsīdanaṭṭhena duratikkamanaṭṭhena sāgaro ‘‘samuddo’’ti vucceyya, tato satabhāgenapi sahassabhāgenapi cakkhuādīsveva ayaṃ nayo labbhatīti dassetuṃ vuttaṃ. Tenāha – ‘‘cakkhu, bhikkhave, purisassa samuddo, tassa rūpamayo vego’’ti, rūpesu sattānaṃ āviñchanato rūpāyatanameva vego cakkhussa vegoti attho.
『诸比库，若以不涸尽处、暂时止息处、超越处称大海“海”，则即便是百倍或千倍种种视根亦能通达此路。故说——“眼乃人之大海，其流为色”，即诸众生着色，然色根处视为流速，故名“色流”即眼流。
Yo taṃ rūpamayaṃ vegaṃ sahatīti yo bhikkhu saha visayena cakkhuṃ aniccato dukkhato anattato sammasanto tattha ca nibbindanto virajjanto tappaṭibaddhato kilesajālato vimuccanto abhibhavati. Ayaṃ vuccati, bhikkhave, atari cakkhusamuddanti ayaṃ bhikkhu cakkhusaṅkhātaṃ samuddaṃ tiṇṇoti vuccati.
凡能安忍此色流者，即比库于此眼流感无常、苦、无我，生起正见，厌离其中，净除烦恼网罗，得解脱，彼谓“诸比库，此非眼海，此谓比库已越由眼所现之海”。
Aparo nayo – cakkhu, bhikkhave, ariyassa vinaye samuddoti yadipi duppūraṇaṭṭhena yadi vā samudanaṭṭhena samuddo, cakkhumeva samuddo. Tassa hi pathavito yāva akaniṭṭhabrahmalokā nīlādiārammaṇaṃ samosarantaṃ paripuṇṇabhāvaṃ kātuṃ na sakkoti. Evaṃ duppūraṇaṭṭhenapi samuddo. Cakkhu ca tesu tesu nīlādiārammaṇesu samudeti asaṃvutaṃ hutvā osaramānaṃ kilesuppattiyā kāraṇabhāvena sadosabhāvena gacchatīti samudanaṭṭhenapi samuddo. Tathā cakkhuṃ taṇhāsotādīnaṃ uppattidvāratāya tehi santānassa samudanaṭṭhena temanaṭṭhena samuddo. Tassa rūpamayo vegoti samuddassa appamāṇo ūmimayo vego viya tassāpi cakkhusamuddassa samosarantassa nīlādibhedassa ārammaṇassa vasena appameyyo rūpamayo vego veditabbo. Yo taṃ rūpamayaṃ vegaṃ sahatīti yo taṃ cakkhusamudde samosarantaṃ rūpamayaṃ vegaṃ manāpe rūpe rāgaṃ, amanāpe dosaṃ, asamapekkhane mohanti evaṃ rāgādikilese anuppādento upekkhakabhāvena sahati.
第二义：诸比库，眼乃圣法之海。即使以不涸尽处或暂时止息处称为海，即是眼之海。地遍布至斥陀梵天诸蓝色境界，此地不具持圆满满现之性，故称不涸尽处海。如此于不涸尽处，眼之海即各处蓝色等诸境界，不断流转，由烦恼所生，杂流不清，故名暂时止息海。又因诸流出起及贪渴如门，此连绵不断之流，故名超越处海。彼色流，如海波无量速，乃眼流之色流，于诸蓝色相处，其波速无量，故应知其色流。能忍此色流者，能于此眼海护持于色，对色不生贪、瞋、痴三毒，不生爱欲等烦恼者，乃至于断尽贪等染污者，以平等心忍受，彼亦同忍。
Saūmintiādīsu kilesaūmīhi saūmiṃ. Kilesavaṭṭehi sāvaṭṭaṃ. Kilesagahehi sagahaṃ. Kilesarakkhasehi sarakkhasaṃ. Kodhupāyāsassa vā vasena saūmiṃ. Kāmaguṇavasena sāvaṭṭaṃ. Mātugāmavasena sagahaṃ sarakkhasaṃ. Vuttañhetaṃ – ‘‘ūmibhayanti kho, bhikkhave, kodhupāyāsassetaṃ adhivacanaṃ (itivu. 109; ma. ni. 2.162; a. ni. 4.122). Tathā āvaṭṭanti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ (itivu. 109; ma. ni. 2.164; a. ni. 4.122). Gaharakkhasoti kho, bhikkhave, mātugāmassetaṃ adhivacana’’nti (itivu. 109). Sesadvāresupi eseva nayo.
清净者即以诸染污者为清净。被染汙处谓为被染。附于染污谓为附。护持染污谓为护。以嗔恨火为清净，以欲性为被染，亦附、护亲族者。曾言：“嗔恨火畏清净”乃此义。诸欲五种如罩，谓遮蔽之意。护亲族即是护之义。此法论及诸门，亦同此义。
Saūmibhayaṃduttaraṃ accatarīti aniccatādiūmibhayena sabhayaṃ duratikkamaṃ atikkami. Lokantagūti saṃsāralokassa antaṃ gato. Pāragatoti vuccatīti nibbānaṃ gatoti kathīyati.
「苏米畏怖」者，超越无常等的畏怖，使一切畏怖难以逾越而越过。所谓「世界尽头」，是指轮回世界的终结。称之为「彼岸已至」，谓涅槃已得也。
Baḷisāti sattānaṃ anatthahetutāya baḷisā viya baḷisā. Anayāyāti anatthāya. Byābādhāyāti dukkhāya. Iṭṭhāti pariyiṭṭhā vā apariyiṭṭhā vā sukhārammaṇatāya iṭṭhā. Kāmanīyaṭṭhena kantā. Manassa vaḍḍhanaṭṭhena manāpā. Piyasabhāvatāya piyarūpā. Kilesakāmasahitattā kāmūpasaṃhitā. Rāgajananaṭṭhena cittassa rañjanato rajanīyā. Tañceti taṃ rūpārammaṇaṃ, nīlādivasena anekabhedabhinnampi hi rūpāyatanaṃ rūpārammaṇabhāvena cakkhuviññeyyabhāvena ca ekavidhataṃ nātivattatīti taṃsabhāvasāmaññaṃ gahetvā ‘‘tañce’’ti vuttaṃ. Abhinandatīti abhinandanabhūtāya sappītikataṇhāya abhimukho nandati. Abhivadatīti ‘‘aho sukhaṃ, aho sukha’’nti vadāpentiyā taṇhāyanavasena abhivadati. Ajjhosāya tiṭṭhatīti gilitvā pariniṭṭhapetvā tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso mārassāti ayaṃ, bhikkhu, kilesamārassa baḷisabhūtaṃ rūpataṇhaṃ gilitvā ṭhitoti vuccati. Sesavāresupi iminā nayena attho veditabbo. Abhedīti bhindi. Paribhedīti sabbabhāgena bhindi. Sesaṃ uttānameva.
巴利语「巴利萨」指众生的无益行为，如同愚痴般。无理者谓无益之事。障碍者谓苦。所谓「爱欲」是指对顺其所欲、适意或非适意皆能生起的乐境爱好。因喜爱可欲之物而生欢喜。心的增益所增益而为满足，出于亲爱之性而生亲爱。爱欲之杂染所缠，是因爱欲生起。因贪欲产生，心所欢喜、宜乐。诸如颜色之境界虽种种不同，却在色处境界为色之所缘，又为眼识所了知，故归一为色境界，称「此等乃如斯相状」。所谓「欢喜」是指生欢喜之渴欲之赴缘；「恭敬」是以渴爱不生而恭敬礼拜；「坚住」是融洽圆满、消解圆满而坚住。此谓，尊者们，比库消化愚痴之渴爱，心对魔王渴爱形态消化后而坚住。由此观之，剩余烦恼亦以此理应知。
§109
109.
Ayaṃ loko santāpajātoti ayaṃ sattaloko jātasantāpo ñātibyasanādivasena uppannasokasantāpo ca rāgādivasena uppannapariḷāhasantāpo cāti attho. Phassaparetoti anekehi dukkhaphassehi abhibhūto. Rodaṃ vadati attatoti taṃ taṃ attanā phuṭṭhaṃ dukkhaṃ abhāvitakāyatāya adhivāsetuṃ asakkonto ‘‘aho dukkhaṃ, īdisaṃ dukkhaṃ mayhaṃ sattunopi mā hotū’’tiādinā vilapanto vadati. Kasmā? Yena yena hi maññanti, tato taṃ hoti aññathā, yasmā ete sattā yena yena pakārena attano dukkhassa paṭikāraṃ maññanti āsīsanti, taṃ dukkhaṃ tato aññena pakārena tikicchitabbaṃ hoti. Yena vā pakārena attano vaḍḍhiṃ maññanti, tato aññathā avaḍḍhi eva pana hoti. Evaṃ aññathābhāvitaṃ icchāvighātaṃ eva pāpuṇāti. Ayaṃ bhavasatto kāmādibhavesu satto sattaloko, tathāpi bhavamevābhinandati, na tattha nibbindati. Yadabhinandati taṃ bhayanti yaṃ kāmādibhavaṃ abhinandati, taṃ jarāmaraṇādianekabyasanānubandhattā ativiya bhayānakaṭṭhena bhayaṃ. Yassa bhāyatīti yato jarāmaraṇādito bhāyati, taṃ dukkhassa adhiṭṭhānabhāvato dukkhadukkhatāya ca dukkhanti.
谓此世界生诸苦恼者，即众生之生死轮回，因亲属病苦等所致忧愁，及因贪爱等烦恼所引起极苦之生灭烦恼。谓诸苦之境界入侵，即种种苦苦境界的侵犯。谓自内因忧悲而悲叹时，谓自身所受苦难因心不忍而不能承受，哭号悲叹曰「唉，痛苦啊，愿此苦勿来于我亦勿临诸众生」。因何？众生因各自以不同因缘思惟自苦之对治，不一而足。故此苦应由他法医治；然若以他缘为增则苦益增。若无他缘则无增。如此不一之故致激起欲断贪爱之苦。此乃欲界生存轮回之众生，即使如此仍于生存欢喜，不生厌离。若欢喜，则生惧怖，因贪爱诸欲界，惧死老多苦恶而生极大恐惧。谓恐惧者，因所畏之死老苦等，因决心与苦苦相合之故而苦而苦苦也。
Bhavavippahānāyāti bhavassa pajahanatthāya. Khoti avadhāraṇatthe nipāto. Idaṃ vuttaṃ hoti – ekanteneva kāmādibhavassa samudayappahānena pahānatthaṃ idaṃ mayā adhigataṃ maggabrahmacariyaṃ vussatīti.
「放弃生死」者，为断除生存之意。谓「断」为止息。此示意法者：单断欲界等生之集故离欲界生存，乃我于此修习正道所证悟者也。
Evaṃ ariyassa maggassa ekaṃseneva niyyānikabhāvaṃ dassetvā idāni aññamaggassa niyyānikabhāvaṃ paṭikkhipanto ‘‘ye hi kecī’’tiādimāha. Tattha bhavenāti rūpabhavena vā arūpabhavena vā. Bhavassāti saṃsārassa. Vippamokkhanti bhavato vimuttiṃ, saṃsārasuddhinti attho. Kiñcāpi te samaṇabrāhmaṇā tattha nibbānasaññino, bhavagāmikammena pana rūpārūpajjhānena , taṃnibbattena ca upapattibhavena bhavavisuddhiṃ vadantā bhavena bhavavippamokkhaṃ vadanti nāma. Tenāha – ‘‘sabbe te avippamuttā bhavasmāti vadāmī’’ti. Atha vā bhavenāti bhavadiṭṭhiyā, bhavati tiṭṭhati sassatanti hi pavattanato sassatadiṭṭhi ‘‘bhavadiṭṭhī’’ti vuccati. Bhavadiṭṭhi eva uttarapadalopena ‘‘bhavo’’ti vuttā bhavataṇhātiādīsu viya. Bhavadiṭṭhivasena hi idhekacce bhavavisesaṃyeva bhavavippamokkhaṃ maññanti. Yathā taṃ bako brahmā āha – ‘‘idaṃ niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ avipariṇāmadhamma’’nti (ma. ni. 1.501; saṃ. ni. 1.175). Vibhavenāti ucchedadiṭṭhiyā. Vibhavati vinassati ucchijjatīti hi pavattanato ucchedadiṭṭhi vuttanayena ‘‘vibhavo’’ti vuccati. Bhavassa nissaraṇamāhaṃsūti saṃsārasuddhiṃ vadiṃsu. Ucchedadiṭṭhivasena hi idhekacce saṃsārasuddhiṃ vadanti. Tathā hi vuttaṃ –
如来圣道一面显示断绝生死之性质，现在又反驳他道的生死断绝说，谓「凡有的众生」等如是说。此中「生」者或指有色或指无色之生。「生」者即轮回之生，解为解脱轮回之意。某些沙门婆罗门等，谓有涅槃知见者，因其世间行为及生死出入故宣说净化生故乃解脱；故言生出离是生出解脱。又有谓生者即执生见，即执存有说。生见谓因有生见故生所取執，即生渴等由生见而生也。有者因生见故执生见，故谓生见。生见以正见见断，即谓断生见，又谓因断此悔错生之执著生见。若他异故，即或令欲灭则欲复兴，即生生观及诸爱欲執著。
此故，有些经外婆罗门如巴枳释，谓「此世为常、为固定、为永恒、不生不灭」，是谓生见。以灭绝见分别，谓断灭故断故生见。又谓断生为轮回净故。以灭见而言，有者谓轮回净故。是故有文云——
‘‘Yato kho, bho, ayaṃ attā rūpī cātumahābhūtiko…pe… nevasaññānāsaññāyatanaṃ upasampajja viharati. Ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’’ti (dī. ni. 1.91).
「汝等当知，此我身有四大因缘及其所摄，乃至没有识之识域皆随之而住。由此故，我身得以正当成就。」（长部·释卷第1章第91节）
Anissaṭāti anikkhantā. Tattha kāraṇamāha – ‘‘upadhiñhi paṭicca dukkhamidaṃ sambhotī’’ti. Tattha upadhinti khandhādiupadhiṃ. Kiṃ vuttaṃ hoti? Yattha ime diṭṭhigatikā nibbānasaññino, tattha khandhūpadhikilesūpadhiabhisaṅkhārūpadhayo adhigatā ñātā. Kuto tassa dukkhanissaraṇatāti. Yaṃ pana paramatthato dukkhanissaraṇaṃ, taṃ dassetuṃ ‘‘sabbupādānakkhayā natthi dukkhassa sambhavo’’ti vuttaṃ.
「无常」者，谓不恒常、不长存之义。对此，经典所说因由谓：「此苦因缘依附（摄受）所生。」此处所言「所依附」为蕴及诸等所依附。使此成立之理如何？所谓见法行執取涅槃见者，其已获知蕴上烦恼所依附之蕴烦恼行依附。由此何以得苦灭之处？若论究竟果，苦灭者，当见『诸依附断尽，苦无由生』是故。」
Lokamimaṃ passāti bhagavā attano cittaṃ ālapati. Puthūti visuṃ visuṃ. Avijjāya paretanti mohena abhibhūtaṃ. Bhūtanti khandhapañcakaṃ. Bhūtaratanti itthī purise, puriso itthiyāti evaṃ aññamaññaṃ sattesu rataṃ, tato eva bhavā aparimuttā. Ye hi keci bhavāti ittarakhaṇā vā dīghāyukā vā sātavanto vā asātavanto vā bhavā. Sabbadhīti uddhaṃ adho tiriyanti sabbattha. Sabbatthatāyāti sabbabhāvena. Sabbe te bhavātiādīsu ‘‘sabbepi bhavā aniccā’’tiādinā vipassanāsahitāya maggapaññāya aviparītaṃ passato bhavataṇhāpi pahīyati nirujjhati, vibhavaṃ ucchedampi nābhinandati na pattheti, tassa sabba taṇhānaṃ anavasesato maggena nirujjhanato nibbānaṃ nibbuti hoti. Tassa evaṃ nibbutassa bhikkhuno anupādā kilesābhisaṅkhārānaṃ anupādānato aggahaṇato punabbhavo na hoti. Evaṃbhūtena ca abhibhūto pañcavidhopi māro vijito assa anena mārena saṅgāmo, sabbepi bhave samatikkanto iṭṭhāniṭṭhādīsu tādilakkhaṇappattoti.
世尊观当世间，说自心法。如是甚多莹悉。无明覆没，迷惑所胜。五蕴显现。男女依五蕴为乐，男女彼此互缘，依此因缘，轮回持续无尽。其所谓轮回者，无论升降、空间、方向无所不在。『无所不在』者，谓一切境界、无所遗忘。一切生灭轮回诸法中，惟有据正见于无常、离欲等观，方能破除生死渴爱而得解脱灭尽。彼时诸渴欲断已，涅槃由此无余尽断之道入灭。此涅槃境界中，比库因不着烦恼行，无着故焚断复生之因，故不复转生。由此具足之圣者，如此身心现前，已胜杀魔，已胜五种魔境，诸恶之战，终皆超越，而已得如实境相之胜。
Anusotagāmī andhaputhujjano paṭisotagāmī kalyāṇaputhujjano. Ṭhitatto sekkho. Itaro asekkho.
瞻闻者：盲凡夫；响应者：善凡夫。立定者：学者。其余者：不学之人。
§110
110.
Abhijātikoti jātiyo. Kaṇhābhijātikoti kaṇhe nīce kule jāto. Kaṇhaṃ dhammaṃ abhijāyatīti kāḷakaṃ dasavidhaṃ dussīladhammaṃ pasavati karoti, so taṃ abhijāyitvā niraye nibbattati. Sukkaṃ dhammanti ‘‘ahaṃ pubbepi puññānaṃ akatattā nīce kule nibbatto, idāni puññaṃ karissāmī’’ti puññasaṅkhātaṃ sukkaṃ paṇḍaraṃ dhammaṃ abhijāyati, so tena sagge nibbattati. Akaṇhaṃ asukkaṃ nibbānanti nibbānañhi sace kaṇhaṃ bhaveyya, kaṇhavipākaṃ dadeyya. Sukkaṃ, sukkavipākaṃ dadeyya. Dvinnampi appadānato pana ‘‘akaṇhaṃ asukka’’nti vuttaṃ. Nibbānanti cettha arahattaṃ adhippetaṃ. Tañhi kilesanibbānante jātattā nibbānaṃ nāma. Taṃ esa abhijāyati pasavati karoti. Sukkābhijātikoti sukke ucce kule jāto. Sesaṃ vuttanayeneva veditabbaṃ. ‘‘Kaṇhaṃ kaṇhavipāka’’ntiādikassa kammacatukkassa attho heṭṭhā hārasampātavāre vibhatto eva.
所谓先天者，是种族出身。所谓黑暗先天者，是指生于晦暗低贱之家。所谓黑暗法先天者，是指造十恶行恶劣法者，其命终后生地狱。所谓善先天者，是指言：“我昔不行善善业，今当修行善业”，则彼以此善业生于天界。所谓非黑暗非善者，是谓涅槃。若涅槃属黑暗，则应生黑暗果报；若属善，则应生善果报。然如经中所言：「非黑非善」，应断除执著。涅槃者，此处特指阿拉汉圣果。彼黑暗先天者，作十恶恶行，种黑暗法，其果通达到恶趣下降境界，故名如是。善先天者，生于高贵善族。余下理亦应依此理会。所谓黑暗及其因果，是属恶业四种之理，生死流转中因果依存之义。
§111
111.
一百一十一。
Mānusattanti manussabhāvaṃ, manussayoninti attho. Dveti kiccaṃ akiccameva cāti dve. Kiccāni tveva kattabbāni, na cākiccaṃ kiñci kattabbanti dasseti. Sukiccantiādi ‘‘kicca’’nti vuttānaṃ tesaṃ sarūpadassanaṃ.
“人类”者，谓人之本性；“人生”者，即生为人的意义。二者谓作二事，与不作事不同。所谓作事，是指必须完成的行为；非作事者，则无须完成。由“动所作”等等所言“作事”者，乃此二者之整体显现。
Padhānānīti uttamāni visiṭṭhāni. Purimasmiṃ pabbajitesūti visaye bhummaṃ. Dutiye adhikaraṇe. Tattha nibbānanti arahattaṃ adhippetaṃ. Kasmā panettha āmisapariccāgo arahattena samadhuro niddiṭṭhoti? Dakkhiṇeyyesu dakkhiṇāya mahapphalabhāvadassanatthaṃ. Yena yena vā pana vatthunāti ucchedādivatthunā. Ajjhositāti bhavataṇhādivasena ajjhositā. Dutiye yena yena vā pana vatthunāti amarāvikkhepavatthuādinā.
“首要者”指的是最高和最卓越的。于前一部分，谓出家者之境界；于第二部分，为论议题。其中文中“涅槃”指阿拉汉果位。何以此处舍离世俗衣食对阿拉汉成其显著？此为南方印支语音译——南方指胜果显现之意。所谓“由各各缘起”等者，如断灭法缘。所谓“熄灭”等者，是谓由对生死渴爱等熄灭故。第二部分“由各各缘起”等者，是谓由不舍诸法等缘起。
Imināasubhena kammavipākenāti asubhassa kāyaduccaritādikammassa vipākattā asubhena asivena kammavipākena. Idaṃ bālalakkhaṇaṃ nibbattatīti purimasmiṃ bhave duccaritasamaṅgitāya bālo ayaṃ bhavatīti upalakkhaṇaṃ jāyati. Idaṃ saṃkilesabhāgiyaṃ suttanti idaṃ evaṃ pavattaṃ saṃkilesabhāgiyaṃ nāma suttaṃ.
所谓由此不净业果者，即身口恶业果报所得。谓此业不净且迅速生报。于是谓此为无知之特征，因前世生中不净业与恶行交杂，故识为无知之征。谓此为污秽因子，意即此种行污秽如是发生，故名污秽因果之教法。
Iminā subhenāti ettha vuttanayānusārena attho veditabbo. Tattha mahāpurisalakkhaṇanti paṇḍitalakkhaṇaṃ. Kilesabhūmīhīti kilesaṭṭhānehi kilesāvatthāhi vā. Sānusayassa pariyuṭṭhānaṃ jāyatīti appahīnānusayassa paccayasamāyoge rāgādayo pariyuṭṭhānavasena pavattanti. Pariyuṭṭhito saṃyujjatīti yo rāgādīhi pariyuṭṭhitacitto, so kāmarāgādīhi saṃyujjati nāma. Saṃyujjanto upādiyatīti yo kāmarāgasaṃyojanādīhi saṃyutto, so kāmupādānādīni akusalakammāni ca upādiyati. Sesaṃ sabbattha uttānameva.
所谓“由此清净业果”者，当遵此言义分明了知。其中“大丈夫特征”指智者之标志。“烦恼地”者，谓烦恼根本所在之境界与事物。谓染污潜流之离散由此发生。由不健行潜流所缘之汇聚中，贪爱等依赖因缘发生。所谓“离散而缠著”，指心离散于贪爱等而为缠著。谓被缠著者即与贪欲等缠结，名为“贪欲等缠结者”。“缠结即执取”，谓因被欲著缠结故，取执诸不善业境。其余诸事亦是如此，于各处皆最后显著。
§112
112.
一百一十二。
Evaṃ soḷasavidhena sāsanapaṭṭhānaṃ nānāsuttehi udāharaṇavasena vibhajitvā idāni aṭṭhavīsatividhena sāsanapaṭṭhānaṃ dassentena yasmā ayampi paṭṭhānavibhāgo mūlapadehi saṅgahito, na imassāpi tehi asaṅgahito padeso atthi, tasmā mūlapadaṃ vibhajitabbatañca dassetuṃ ‘‘tattha katame aṭṭhārasa mūlapadā’’ti pucchāya vasena mūlapadāni uddharitvā ‘‘lokiyaṃ lokuttara’’ntiādinā navatikā, thavo cāti aṭṭhavīsatividhaṃ sāsanapaṭṭhānaṃ uddiṭṭhaṃ. Tattha lokiyanti loke niyutto, loke vā vidito lokiyo. Idha pana lokiyo attho yasmiṃ sutte vutto, taṃ suttaṃ lokiyaṃ. Tathā lokuttaraṃ. Yasmiṃ pana sutte padesena lokiyo, padesena lokuttaro vutto, taṃ lokiyañca lokuttarañca. Yañca satte adhiṭṭhāya sattapaññattimukhena desitaṃ, taṃ sattādhiṭṭhānaṃ. Dhammavaseneva desitaṃ dhammādhiṭṭhānaṃ. Ubhayavasena desitaṃ sattādhiṭṭhānañca dhammādhiṭṭhānañca. Iminā nayena sabbapadesu attho veditabbo. Buddhādīnaṃ pana guṇābhitthavanavasena pavattaṃ suttaṃ thavo nāma.
如此，将十六种教法的根本依止，分别依诸多经典作为举例加以阐明，如今以二十八种教法的根本依止来显示。因为这些教法依止部分同样包括了根本，只是不存在与此段所说未收纳的部分，故须进一步阐明根本依止。并以“何为十八个根本依止？”的提问形式把根本依止提出，陈说“世间的与出世间的”等共九十条，完整宣说了二十八种教法依止。其中文“世间的”，是指世俗之中有所归属、或为世俗人所知。这里的“世俗的”义是，在经典所述的一切文本中所标为世俗者，即为世俗教理。如此相对的“出世间的”，也是。若某经文中某处既称为世俗又称为出世间，那处即属于世俗、亦属出世间。凡众生所依止，并以众生所依止为体所说者，是众生依止法；以法为体而言者是法依止；若二者兼显，是众生依止及法依止合共。由此理路，可于所有处所明了其意。佛及诸圣贤由具足功德，所演说之经典即为教法依止。
Tattha sajjukhīranti taṅkhaṇaṃyeva dhenuyā thanehi nikkhantaṃ abbhuṇhakhīraṃ. Muccatīti pariṇamati. Idaṃ vuttaṃ hoti – yathā dhenuyā thanato nikkhantaṃ khīraṃ taṅkhaṇaṃyeva na muccati na pariṇamati na dadhibhāvaṃ gacchati, takkādiambilasamāyogato pana parato kālantarena pakatiṃ jahati dadhibhāvaṃ pāpuṇāti, evamevaṃ pāpakammampi kiriyakkhaṇeyeva na vipaccati. Yadi vipacceyya, nānāgatīnaṃ sabhāvaṭṭhānaṃ siyā, na koci pāpakammaṃ kātuṃ visaheyya. Yāva pana kusalābhinibbattakkhandhā caranti, tāva taṃ te rakkhanti, tesaṃ bhedā apāyesu nibbattāpanavasena vipaccati. Vipaccamānañca ḍahantaṃ bālamanveti, kiṃ viya? Bhasmacchannova pāvako. Yathā hi chārikāya paṭicchanno vītaccitaṅgāro akkantopi chārikāya paṭicchannattā na tāva ḍahati, chārikaṃ pana tāpetvā cammādīni ḍahanavasena yāva matthaluṅgā ḍahanto gacchati, evamevaṃ pāpakammampi yena kataṃ, taṃ bālaṃ dutiye vā tatiye vā attabhāve nirayādīsu nibbattaṃ ḍahantaṃ anugacchatīti.
那里所称“sajjukhīra”是指，牛产出略稀的牛奶，似未凝固的牛奶。所谓“解脱”是指变化过程。从此比喻说：如牛从奶体中产出乳汁，但此乳汁初时并不解脱、不变化，也不具备酪性质；而当乳汁因牛脾乳导管的连接异时而转入另一时间，才开始变化成酪。同理，恶业在其起作当下不转为果报。若真转，则各种果报的性质应当各异，且无人能作恶业。如果行善法蕴仍续存，则恶业的果报仅在恶道现起时方转。转变时，恶报如火熊熊燃烧害苦愚者，这犹如烧炭一般。若如同灰烬覆盖未熄火炭，火则不燃烧，但当覆盖物移除，火续燃烧灼烧皮肤，恶业果亦然。由此恶业所作，第二、第三世中转生于地狱等处，犹如灾火随行。
Yassindriyānīti tatthāyaṃ saṅkhepattho – yassa bhikkhuno chekena sārathinā sudantā assā viya cha indriyāni samathaṃ dantabhāvaṃ nibbisevanabhāvaṃ gatāni, tassa navavidhaṃ mānaṃ pahāya ṭhitattā pahīnamānassa catunnaṃ āsavānaṃ abhāvena anāsavassa tādibhāve ṭhitassa tathārūpassa devāpi pihayanti, manussāpi dassanañca āgamanañca patthentiyevāti. Āhāre satīti āhārapaṭibaddhe chandarāge appahīne sati.
所谓「五根」系此处之总名，指比库如同驾驭战马的严厉驯马师，令五根安定驯服、消除散乱。彼比库抛弃九种慢，保持稳固心念，远离四种染污，处于无染状态。此时天众虽感知有根者，被其所避，却仍对具足此状态比库之现见、来访怀观有所需求。此中「食」指的是食物所对心理的执着，若此贪欲爱染已断，便无执着。
§113
113.
一百一十三。
Sabbā disā anuparigamma cetasāti parito dasapi disā cittena anugantvā. Nevajjhagāti neva adhigaccheyya. Piyataranti atisayena piyaṃ. Attanāti attato. Evaṃ piyo puthu attā paresanti evaṃ kassacipi attanā piyatarassa anupalabbhanavasena visuṃ visuṃ paresaṃ sattānaṃ attā piyo. Yasmā ca etadeva, tasmā na hiṃse paraṃ attakāmo attano sukhakāmoti.
「遍四方」即内心护念环绕四至十方。不可得者，是谓不能得成。甚爱者，以强烈的爱恋而言。自我者，是就自己自身而言。如此，自己对别人甚为亲爱，别人对自己亦亲爱，然而，若某人不能以自身感知那亲爱者，则别人对其亲爱乃无的，因如此，若因渴望自己快乐而伤害别人，实非是亲爱。
Bhūtāti jātā nibbattā. Bhavissantīti nibbattissanti. Bhūtāti vā khīṇāsavā. Te hi pahīnabhavattā bhūtā eva. Gamissantīti paralokaṃ gamissanti. Khīṇāsavā pana anupādisesaṃ nibbānaṃ.
「存在者」谓已发生已生起的事物。「将要存在者」谓将生将发生的事物。已有者则谓已灭染污者。盖已离染污故称为已有者。将生者，则指往彼彼岸者。已灭染污者，则是无依止涅槃。
Piyoca hotīti suparisuddhāya sīlasampattiyā, suparisuddhāya ca diṭṭhisampattiyā samannāgato piyo piyāyitabbo hoti. Vuttañhetaṃ –
“爱护”者，是指具足清净善法德行、清净正见的人。他被称为可爱，应当被爱护。经中称为──
‘‘Sīladassanasampannaṃ , dhammaṭṭhaṃ saccavādinaṃ;
“具有戒德见解、能守法的真实遵行者；
Attano kammakubbānaṃ, taṃ jano kurute piya’’nti. (dha. pa. 217);
因自己的业果而感受苦痛，他人对其所为亦应以爱护之心”─（《法句经·巴利注释》217）；
Pāsāṇacchattaṃ viya garukātabbatāya garu. Uttarimanussadhammavasena sambhāvetabbatāya bhāvanīyo. Sīlaguṇena vā piyagaruādibhāvā veditabbā. Tathā hi vuttaṃ – ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu ‘sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī’’ti (ma. ni. 1.65).
好比沉重的岩石因其重量被尊重，依人间法理应当被尊重，故应培养敬重之心。以戒德资质为爱护和尊重之本。正如所说：“比库们若希求应如法修行者既为所爱，且受喜悦，亦应敬重，且当修习戒法，此戒为其完备者。”（《大念处经注》1.65）
Vattāti ‘‘kālena vakkhāmī’’tiādipañcadhamme attani upaṭṭhāpetvā sabrahmacārīnaṃ ullumpanabhāve ṭhatvā vattā. Vacanakkhamoti sabrahmacārīhi yena kenaci vuccamāno subbaco hutvā padakkhiṇaggāhitāya tesaṃ vacanaṃ khamatīti vacanakkhamo. Vattāti vā dhammakathāvasena vacanasīlo. Vacanakkhamoti dhammaṃ saṃvaṇṇento parehi asaṃhīro hutvā tesaṃ pucchāvacanakkhamatāya vacanakkhamo. Gambhīrañca kathaṃ kattāti saccapaṭiccasamuppādādiṃ, aññaṃ vā gambhīrakathaṃ kattā. Na caṭṭhāne niyojakoti dhammavinayādiṃ adhammāvinayādivasena avatvā dhammavinayādivaseneva dīpanato na ca aṭṭhāne niyojako.
“Vatta”意为“暂时讲话”。在起初五事上适时而说，维持出家人的戒律安稳，故以“讲话”为名。言语准则意指出家人用词恰当得体、合规矩，令他人受用，其话语即有力量称为“言语允许”。“讲话”亦可指以法而说，即藉法义而出言。言语允许还包含以正法说明而无瞋恚，乐于回答他人询问。至于深义说，即说如实缘起等深理或其他深义。此并非因处境诱使或强行驱使，而源于戒律法义的促进与彰明，并不受限于处所强制。
Mātaraṃ pitaraṃ hantvāti ettha ‘‘taṇhā janeti purisa’’nti (saṃ. ni. 1.55-57) vacanato tīsu bhavesu sattānaṃ jananato taṇhā mātā nāma. ‘‘Ahaṃ asukassa nāma rañño, rājamahāmattassa vā putto’’ti pitaraṃ nissāya asmimānassa uppajjanato asmimāno pitā nāma. Loko viya rājānaṃ yasmā sabbadiṭṭhigatāni dve sassatucchedadiṭṭhiyo bhajanti, tasmā sassatucchedadiṭṭhiyo dve khattiyā rājāno nāma. Dvādasāyatanāni vitthataṭṭhena raṭṭhasadisattā raṭṭhaṃ nāma. Āyasādhako āyuttakapuriso viya taṃnissito nandirāgo anucaro nāma.
所谓“杀害父母”，在此意为“渴爱能生出此恶业”，（《相应部注》1.55-57）此处所称三界中众生因业感生而有渴爱，母者是指“‘我’及‘我所’等执著来源”，即“渴爱”的产生因。所谓“我是不善的王的名号，或为国王、宰相之子”，致使我執由父而生，名之为“父”。凡天下之王，因皆遵循存有诸天寿命短暂断尽的见解，故此短暂死亡的见解为二十二位刹帝利国王共有。十二处广阔之地及其人民即为国民。被众多信徒拥戴、相当富裕如同万人之众，随从者即为臣僚与忠诚官吏。
Anīghoti niddukkho. Brāhmaṇoti khīṇāsavo. Etena hi taṇhādayo arahattamaggañāṇāsinā hatā bāhitā. Yātīti so brāhmaṇo niddukkho hutvā yātīti.
“无苦”者是无苦之义。“婆罗门”者是断除烦恼者。由此，诸如渴爱等烦恼，因阿拉汉道智已灭尽故，既被消除又被抛弃。谓之“去”，即此婆罗门为无苦故而去也。
Kāyeti karajakāye. Cittanti pādakajjhānacittaṃ. Samodahatīti pakkhipati. Yadā dissamānena kāyena gantukāmo hoti, tadā kāyagatikaṃ pādakajjhānacittaṃ adhiṭṭhahatīti attho. Cittepi kāyaṃ samodahatīti yadā sīghaṃ gantukāmo hoti, tadā pādakajjhānacitte kāyaṃ pakkhipati, cittagatikaṃ kāyaṃ adhiṭṭhahatīti attho. Kāye sukhasaññañca lahusaññañca okkamitvāti ‘‘seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyyā’’ti vuttanayena (mahāva. 8, 137; dī. ni. 2.66; ma. ni. 1.282; 2.338; saṃ. ni. 1.172) iddhimā kāye sukhasaññañca lahusaññañca okkamitvā paresaṃ dissamānena kāyena ārāmarāmaṇeyyakādīni pekkhamāno cittakkhaṇeneva icchitaṭṭhānaṃ gacchati.
“身”者，即为形体行身与手之合成。“心”者，是指位于足心之间的心。谓“欲灭除”（即“生起”）者，谓当见相时，身欲前往，故心依附于足心之间之身；意指此时缘身行心，是以谓“缘足心之身”。又谓“心灭除身”，当心欲速往时，则于足心之间的心生起对身之作用，意即心依附于身，缘身行心。于身中舍弃苦乐之分别，正如所说“例如有力之人，能伸展或收缩其臂膀一样”，曾经言说（引经如《大疏》8,137；《长部》二卷66节等）——功德显于身体，舍弃苦乐的分别，于他人所见之身中游历，心矫捷进入想往之所。
§114
114.
Yaṃ taṃ lokuttaraṃ ñāṇanti sabbaṃ lokaṃ uttaritvā abhibhavitvā ṭhitattā vuttaṃ, na pana lokuttarabhūmikattā. Sabbakāle pavattatīti āvajjanapaṭibaddhavuttittā vuttaṃ, na satataṃ samitaṃ pavattatīti. Na hi sabbaññutaññāṇaṃ bhagavato sabbasmiṃyeva kāle uppajjatīti sakkā vattunti.
彼所谓“超世间智慧”，意谓超越一切世俗，胜过诸法，证得坚定不移境界；但并非言其超越世间境界之本性。谓“常行”者，指根据戒律约束所言，不是无时无刻皆入正道也。盖不能说世尊于任何时刻都生起无所不知之智。
Kittayissāmi te santinti sabbakilesavūpasamahetutāya santiṃ nibbānaṃ dassessāmi. Diṭṭhe dhammeti diṭṭhe dukkhādidhamme, imasmiṃ eva vā attabhāve. Anītihanti itihāsāti evaṃ na itikirāya pavattaṃ, attapaccakkhanti attho. Yaṃ viditvā sato caranti ‘‘sabbe saṅkhārā aniccā’’tiādinā (dha. pa. 277; theragā. 676; netti. 5) nayena sato hutvā caranto ariyamaggena yaṃ santiṃ viditvā. Tare loke visattikanti saṅkhāraloke visappanato visattikasaṅkhātaṃ taṇhaṃ tare tareyya samatikkameyyāti attho.
“汝可知之为世间清净、断除一切烦恼之因，得至清净寂灭者觉体、涅槃。”所谓见谛者，是见苦集灭道之谛，亦即自身内当前诸法苦等等境。谓“过去”非历史记载，乃自体相续之义。说明勤修慈遍，正念正思维，秉持如是法，乃真知见而行诸圣道，证得此念之清净止息。则于世间流转之烦恼界，断除苦集之渴爱，超越轮回得自在义也。
Tañcāhaṃ abhinandāmīti taṃ vuttappakāraṃ santijotakaṃ tumhākaṃ vacanaṃ ahaṃ patthayāmi, taṃ eva vā santiṃ uttamaṃ abhinandāmīti dhotako vadati. Uddhaṃ adho tiriyañcāpi majjheti ettha uddhanti anāgataṃ upari ca. Adhoti atītaṃ heṭṭhā ca. Tiriyañcāpi majjheti paccuppannaṃ parito ca. Etaṃ viditvā saṅgotīti etaṃ anāgatādiṃ saṅgajananaṭṭhānanti ñatvā. Bhavābhavāyāti khuddakānañceva mahantānañca bhavānaṃ atthāya, sassatucchedāya vā.
“我由此心得欢喜，为此言辞光明者，吾观尔等得现法极上安乐欢喜。”谓“上、中、下”，中指当前，既含未来亦含过去。谓“过去”为过去事，“未来”为将来事，“中”为现在及周围事物。论悉知即以此义为所知。谓“生死”者，小者或大者，生命存续与灭绝之义。
Ariyasaccānanti ariyabhāvakarānaṃ saccānaṃ. Ananubodhāti abujjhanena ajānanena. Appaṭivedhāti appaṭivijjhanena. Sandhāvitanti bhavato bhavassa gamanena sandhāvitaṃ. Saṃsaritanti punappunaṃ gamanavasena saṃsaritaṃ. Mamañceva tumhākañcāti mayā ceva tumhehi ca. Atha vā sandhāvitaṃ saṃsaritanti sandhāvanaṃ saṃsaraṇaṃ mamañceva tumhākañca ahosīti attho. Bhavanettīti bhavābhavaṃ nayanasamatthā taṇhārajju. Saṃsitanti saṃsaritaṃ. Samūhatāti suṭṭhu hatā chinnā appavattikatā.
圣谛者，是指圣者所证悟的真实。未能了知者，是因愚昧无明而不觉悟。未能洞察者，是因未见智慧未透彻洞察。所谓“相称”，应理解为存在的流转过程。再次轮回，即不断反复存在转变。『我即是你，你即是我』者，表示我与汝皆同此义。或解作相称与轮转，意即相称为存在的运动，轮转则为反复流转。我与汝同样存在。所谓“存在线索”，乃是生死轮回的桥梁。所谓“轮转”，即为流转不断；“断绝”，即为断尽停止。所谓“切断”，指已切断、断绝、消灭、消散。此段作为训诂，说明存在由于渴爱这条绳索牵引，故生死轮回不断相续，唯有彻底断除方得解脱。
Sabbe saṅkhārā aniccāti paccayehi saṅkharīyantīti ‘‘saṅkhārā’’ti laddhanāmā pañcakkhandhā. Ādiantavantato aniccantikato tāvakālikato khaṇaparittato ca na niccāti aniccā. Yadā paññāya passatīti yadā vipassanāpaññāya passati. Atha imasmiṃ vaṭṭadukkhe nibbindati, nibbindanto dukkhaparijānanādivasena saccāni paṭivijjhati. Esa maggo visuddhiyāti yvāyaṃ vuttanayena saccappaṭivedho, esa visuddhatthāya maggo. Sabbe saṅkhārā dukkhāti sabbe saṅkhārā abhiṇhasampaṭipīḷanaṭṭhena khayaṭṭhena ca dukkhāti. Sesaṃ vuttanayameva. Sabbe dhammā anattāti sabbepi tebhūmakadhammā parato tucchato suññato asārato avasavattanato ca anattāti. Sesaṃ purimasadisameva.
诸行无常者，乃因缘和合而生，故名诸行。五蕴即为诸行的通称。因其生灭无常、暂时现行、极微短暂，故非常恒之物。唯有智慧净观时方能见此，乃以观慧眼观察无常。于是生起对轮回痛苦的厌离，由痛苦觉知之缘起，真实谛得以洞察。此即如经中所说之道，名为清净之道。诸行皆苦，因其不断遭受损坏、摧毁、迫害，故称诸行苦。诸法无我者，表示诸法皆属他方、无自性、空无实体、无所有性、无固定不变，由其他因缘所依存，故名诸法无我。此与前段意义相同，仅是另一种表述。
Seyyoti visiṭṭho uttamo. Sadisoti samāno. Hīnoti lāmako. Omānopi hi attano avaṅkaraṇamukhenapi saṃpaggaṇhanavaseneva pavattati. Tena vuttaṃ ‘‘hīnohamasmī’’ti. Kimaññatra yathābhūtassa adassanāti sarasapabhaṅgutāya ekanteneva anavaṭṭhitasabhāvehi rūpadhammehi seyyādivasena attano ukkhipanassa tesaṃ yathābhūtaṃ adassanaṃ aññāṇaṃ vinā kiṃ aññaṃ kāraṇaṃ siyā, aññaṃ kiñci kāraṇaṃ tassa natthīti attho. Vedanādīsupi eseva nayo. Vuttavipariyāyena sukkapakkho veditabbo.
“优越”意为卓越杰出。“相似”意为平等同等。“低劣”指卑劣下贱。即使是自我的恶习污秽亦死死相连难以分开。故言“我是卑劣者”。就如见不到实相，是因物相缺少恒常不变的实体属性，即色法基于虚幻无常、非实相，因无明救护下的无知，故无法见到真实。如要见真实，唯有借由智慧之眼，不可有他缘助。痛受等感受亦同。以此反义勘察，即须了解苦痛侧面方能了知准确之理。
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115.
第一百十五条。
Ye ariyasaccāni vibhāvayantīti dukkhādīni ariyasaccāni paññāobhāsena saccappaṭicchādakakilesandhakāraṃ vidhametvā attano pakāsāni pākaṭāni karonti. Gambhīrapaññenāti appameyyapaññatāya sadevakassapi lokassa ñāṇena alabbhaneyyapatiṭṭhapaññena sabbaññunāti vuttaṃ hoti. Sudesitānīti saṅkhepavitthārādīhi tehi tehi nayehi suṭṭhu desitāni. Kiñcāpi te honti bhusaṃ pamattāti te vibhāvitaariyasaccā puggalā kāmaṃ devarajjacakkavattirajjādipamādaṭṭhānaṃ āgamma bhusaṃ pamattā honti, tathāpi sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ṭhapetvā satta bhave anamatagge saṃsāre ye uppajjeyyuṃ nāmañca rūpañca, tesaṃ niruddhattā na aṭṭhamaṃ bhavaṃ ādiyanti, sattamabhaveyeva pana vipassanaṃ ārabhitvā arahattaṃ pāpuṇantīti attho.
凡辨析圣谛者，以智慧之光明展现诸圣谛，故能灭除烦染障碍，将法治明于己。所谓深邃智慧，是指无上无伦之慧力，犹如诸天诸佛及世间智者所难企及。所谓究竟通达，乃是明了诸圣谛真实不虚。所谓善说已宣者，指虽言简意赅而意涵广大彻底的宣说。即便这些辨析圣谛的人，多因爱欲、天界权势、王族等烦恼，致心神懒惰，但依靠初果圣道慧、认知生灭现象、断尽五蕴成无余涅槃，历经无数生死轮回后，方证阿拉汉果，得究竟解脱。此段说明即便有烦恼与过失，修习圣谛证果依旧可获无上解脱。
Yathindakhīloti ettha yathāti upamāvacanaṃ. Indakhīloti nagaradvārathirakaraṇatthaṃ ummārabbhantare aṭṭha vā dasa vā hatthe pathaviṃ khaṇitvā ākoṭitassa sāradārumayassa thambhassetaṃ adhivacanaṃ. Pathavissito siyāti gambhīranemitāya anto pavisitvā bhūminissito siyā bhaveyya. Catubbhi vātehīti catūhi disāhi āgatavātehi. Asampakampiyoti kampetuṃ vā cāletuṃ vā asakkuṇeyyo. Tathūpamaṃ…pe… passatīti yo cattāri ariyasaccāni paññāya ajjhogāhetvā passati, taṃ sappurisaṃ uttamapurisaṃ tathā dassanato sabbatitthiyavādavātehi asampakampiyatāya tathūpamaṃ yathāvuttaindakhīlūpamaṃ vadāmīti attho.
“如铁梁”乃比喻。铁梁指城门横梁，于炉火之中，铁梁能深入土中坚固牢不可破。彼铁梁已深入地下深处，故土之托体深厚，四方来风亦不能动摇，故铁梁坚固不动摇。以此喻义，指真理如铁梁般坚实牢固。所谓“不得摇动”，意谓不能被怀疑动摇。由此比喻说明，观悟四圣谛者，能以智慧究竟观察而见其真实，故如优良人君坚实不动摇，断尽一切异端邪说稳固于正法。故称比喻铁梁般坚固无动摇者为“如铁梁”，此即当解释义。
Sotāpattiyaṅgehīti ariyasotāpajjanassa aṅgabhūtehi. Ariyasāvakoti ariyassa buddhassa bhagavato saddhammassavanante jātattā ariyasāvako. Khīṇanirayomhīti khīṇanirayo amhi. Khīṇāpāyaduggativinipātoti idaṃ nirayādīnaṃyeva vevacanavasena vuttaṃ. Nirayādayo hi vaḍḍhisaṅkhātato ayato apetattā apāyā. Dukkhassa gati paṭisaraṇanti duggatiyo. Dukkaṭakārino vivasā ettha nipatantīti vinipātā. Sotaṃ ariyamaggaṃ ādito patto adhigatoti sotāpanno. Akuppadhammatāya maggaphalānaṃ puthujjanabhāvasaṅkhāte virūpe na nipatanasabhāvoti avinipātadhammo. Tato eva dhammaniyāmena niyatatāya niyato. Uparimaggattayasaṅkhātā sambodhi avassaṃ pattabbatāya assa paraṃ ayanaṃ gati paṭisaraṇanti sambodhiparāyaṇo.
「入流果的五支」指正觉入流的果所具备的五个组成部分。所谓圣弟子，即圣者佛陀正法闻受后得生的圣弟子。所谓已灭无余，指的是已尽灭一切烦恼的境界。所谓已灭边恶趣，表明这是对地狱等诸恶趣中最底层境界的称谓。地狱等恶趣因其数目增长无量、不断延续、无法入取而得名，乃苦难的归宿，亦称倒退劣趣。作恶者必堕，遂称堕处。入流者即初入圣道，依正道得入而达成。因未如外道执着于不善道果，所以不会堕落，谓之未堕者的性质。此为法的规律，恒常如此。上行路为通向正觉，由此得道者终至彼岸，故名至觉者之归宿倒退劣趣。
Niviṭṭhātiādīni padāni aññamaññavevacanāneva. Sahadhammiyāti sabrahmacārino. Ariyakantehīti ariyānaṃ kantehi piyehi manāpehi. Pañca sīlāni hi ariyasāvakānaṃ kantāni honti, bhavantarepi avijahanato. Tāni sandhāyetaṃ vuttaṃ. Sabbopi panettha saṃvaro labbhatiyeva. Sotāpannohamasmīti idaṃ desanāsīsameva. Sakadāgāmiādayopi ‘‘sakadāgāmīhamasmī’’tiādinā nayena byākarontiyeva. Yato sabbesampi sikkhāpadāvirodhena yuttaṭṭhāne byākaraṇaṃ anuññātamevāti.
「停止」等词乃互相对立的称谓。「同修」是指同修行的比库。所谓亲爱的圣众，即圣辈中所喜悦爱护者。五戒是圣弟子所乐受的戒法，别人虽未能依教奉行，圣弟子当保持持守，故说当依此持戒。由此一切修行都得以自制。此处「入流果已得」等语，是说法者为宣说此果所用之仅有用语。若提到「须陀洹果等」，亦只是此等语句的表达方式。因所有戒律与修学均须无违于此，所以只说用语不容违背。
Yassindriyānīti yassa ariyapuggalassa saddhādīni indriyāni. Subhāvitānīti ariyamaggabhāvanāvasena suṭṭhu bhāvitāni. Ajjhattaṃ bahiddhā cāti orambhāgiyānaṃ uddhambhāgiyānañca saṃyojanānaṃ pajahanavasena. Tenāha ‘‘sabbaloke’’ti. Nibbijjhāti nibbijjhitvā paṭivijjhitvā.
「五根」指圣者所具五根，即信等心根。所谓善修者，是指依正道修行渐成善根。内外舍弃，谓断除五根中因执着之上行、下行缠结。以此故，宣称「遍满世间」。所谓「厌倦」，意味着经过彻底厌倦与断舍。
Dhammapadānīti dhammakoṭṭhāsāni. Anabhijjhā dhammapadaṃ nāma alobho vā alobhasīsena adhigatajhānavipassanāmaggaphalanibbānāni vā dasaasubhavasena vā adhigatajhānādīni anabhijjhā dhammapadaṃ. Catubrahmavihāravasena adhigatāni abyāpādo dhammapadaṃ. Dasānussatiāhārepaṭikkūlasaññāvasena adhigatāni sammāsati dhammapadaṃ. Dasakasiṇaānāpānavasena adhigatāni sammāsamādhi dhammapadaṃ.
「法句」指法的结集。无贪称法句，是指由无贪所成之法句，包括无贪者修得的初禅及观禅之道果涅槃，以及十种出世间善法。以四梵住所修成者为无恚法句。以十佛念调伏恶缘者为正念法句。以十遍净观入定者为正定法句。
Pañca chindeti heṭṭhā apāyupapattisaṃvattanikāni pañca orambhāgiyasaṃyojanāni pāde baddharajjuṃ viya puriso satthena heṭṭhā maggattayena chindeyya. Pañca jaheti uparidevalokasampāpakāni pañca uddhambhāgiyasaṃyojanāni puriso gīvāya baddharajjuṃ viya arahattamaggena jaheyya chindeyyevāti attho. Pañca cuttari bhāvayeti uddhambhāgiyasaṃyojanānaṃ pahānatthāya saddhādīni pañcindriyāni uttari bhāveyya. Pañca saṅgātigoti evaṃ sante pañcannaṃ rāgadosamohamānadiṭṭhisaṅgānaṃ atikkamanena pañcasaṅgātigo hutvā bhikkhu ‘‘oghatiṇṇo’’ti vuccati, nittiṇṇacaturoghoti vuccatīti attho.
「五断」是指五条断帛，如脚上缚草绳般，修行者当由教师以下，依正道断此五结——前五结属下行结。若归属上行结，即五恶趣连缚，如脚缚索般，修行者以阿拉汉圣道断之断之。上行者亦断五根，即为去除五根之信等，使五根上升。五脱涩者，指修止观去除五根之缠烦，破过五种烦恼及贪嗔痴及邪见束缚，破后成为已超脱五种纷乱的比库，被称为「已渡洪流」、四洪皆已断除。
Anaññātaṃ appaṭividdhaṃ catusaccadhammaṃ, amatapadaṃyeva vā ñassāmi jānissāmīti paṭipannassa paṭhamamaggaṭṭhassa indriyanti anaññātaññassāmītindriyaṃ. Paṭhamamaggañāṇañhi taṃpubbabhāgavasena evaṃ vuttaṃ. Ājānāti paṭhamamaggena ñātamariyādaṃ anatikkamitvā jānātīti añño, tassa indriyanti aññindriyaṃ, heṭṭhā tīsu phalesu, upari tīsu maggesu ca ñāṇassetaṃ adhivacanaṃ. Aññātāvino catūsu saccesu niṭṭhitakiccassa arahato indriyanti aññātāvindriyaṃ, aggaphalañāṇassetaṃ adhivacanaṃ. Anabhisametassāti appaṭividdhassa. Abhisamayāyāti paṭivedhāya.
「未知未了」指不为外人所知及未具彻悟的四谛法，亦是不死地位。此为初果境界之五根。初果之智仅说前部分，即未超越界限而知晓之境界。有人称此为不知，一说为他根，即他种五根，乃谓三果之下三及上三果之五根。未知为四谛事已完成后的阿拉汉五根，称为根本果智。不分别谓未经证知。证即直观之意。
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116.
Bālalakkhaṇānīti bālassa upalakkhaṇakāraṇāni. Bālanimittānīti ‘‘bālo aya’’nti gahetuṃ nimittāni kāraṇāni. Bālāpadānānīti bālassa porāṇāni viruḷhāni kammāni. ‘‘Duccintitacintī’’tiādīsu duccintitaṃ abhijjhaṃ byāpādaṃ micchādassanañca cintetīti duccintitacintī. Dubbhāsitaṃ musāvādādiṃ bhāsatīti dubbhāsitabhāsī. Dukkaṭaṃ pāṇātipātādikammaṃ karotīti dukkaṭakammakārī. Vuttavipariyāyena sukkapakkho veditabbo.
『愚人相』者，即是愚人的表现因缘。『愚人缘』者，指可用来称呼愚人的缘由与因缘。『愚人行为』者，是指愚人过去生中所造的粗劣业。『忧虑忧虑』等，是指愚人思虑不当，贪欲嗔恨，以及错误见解等所生起的不善思虑。『恶语、谎言等』是指说出恶劣语言的行为者。『作恶』者，是指实施如杀生等恶业者。依照诠释，应了解为相反之义。
Bhiyyoti uparūpari. Pakujjheyyunti virujjheyyuṃ. ‘‘Pakuppeyyu’’ntipi pāṭho. Bhusenāti daḷhena. Daṇḍenāti daṇḍadānena. Dhīroti paṇḍito sappaññajātiko. Nisedhayeti paṭibāheyya. Puna kiñci kātuṃ vattuṃ vā asamatthaṃ kareyyāti attho.
『愈甚』意为渐增互相叠加。『愈恶』即逐渐恶化之意。『恶化』谓经文读法。『强壮』则指坚硬。『持杖』则是持有杖棒之意。『智者』是指具有明智与通达善知的长者。『禁止』意为应当反对阻止。『不能为某事之意』是指无能为力于某种行为或言语者。
Paranti paccatthikaṃ. Yo sato upasammatīti yo satimā hutvā upasammati, tassa upasamaṃyevāhaṃ bālassa paṭisedhanaṃ maññāmīti attho.
『对治』即对治缘。谓说：正念修持而生起的安静，彼时即说此安静为愚人之对治，意即此处安静是治疗愚人的方法。
Vajjanti dosaṃ. Yadā naṃ maññatīti yasmā naṃ maññati. Ajjhāruhatīti ajjhottharati. Gova bhiyyo palāyinanti yathā goyūthe tāvadeva dve gāvo yujjhante gogaṇo olokento tiṭṭhati yāva na eko palāyati, yadā pana palāyati, atha taṃ palāyīnaṃ sabbo gogaṇo bhiyyo ajjhottharati, evaṃ dummedho khamantaṃ bhiyyo ajjhottharatīti attho.
「恐怖生起」者即指愤恨等烦恼生起。『不认为其有』，意为不认为那有此种情形。『愈发激烈』意指烦恼愈加炽盛。譬如同牛群中两牛相斗，牛群成员只会静观不出手，直到一方逃走为止，一旦一方逃走，剩余牛群即对逃逸者愈发激烈攻击。愚痴人对恐惧无能抵御，故称为「愈发激烈」。
Sadatthaparamāti sakatthaparamā. Khantyā bhiyyo na vijjatīti tesu sakatthaparamesu atthesu khantito uttaritaro añño attho na vijjati. Tamāhu paramaṃ khantinti yo balavā titikkhati, tassa taṃ khantiṃ paramaṃ āhu. Bālabalaṃ nāma aññāṇabalaṃ. Taṃ yassa balaṃ, abalameva taṃ, na taṃ balanti āhu kathenti dīpenti. Dhammaguttassāti dhammena rakkhitassa dhammaṃ vā rakkhantassa. Paṭivattāti paṭippharitvā vattā, paṭipparitvā vā yaṃ vā taṃ vā vadeyyāsi. Dhammaṭṭhaṃ pana cāletuṃ samattho nāma natthi. Tasseva tena pāpiyoti tena kodhena tasseva puggalassa pāpaṃ hoti. Katarassāti ? Yo kuddhaṃ paṭikujjhati, tassa. Tattha kuddhanti sampadāne upayogavacanaṃ, kuddhassāti attho. Tikicchantānanti ekavacane bahuvacanaṃ, tikicchantanti attho. Janā maññantīti evarūpaṃ attano ca parassa cāti ubhinnaṃ atthaṃ tikicchantaṃ nipphādentaṃ puggalaṃ ‘‘bālo aya’’nti andhabālaputhujjanā evaṃ maññanti. Ye dhammassa akovidāti ye catusaccadhamme akovidā acchekā, te evaṃ maññantīti attho.
『正义之至』意指最上之正义。所谓忍耐更胜无忍耐者，在此正义之事中，忍耐力者较胜他无忍耐者。此处并无其他含义。所谓最上忍耐，是指坚强而能忍耐者，谓其忍耐功德为至上。所谓愚力，即「无智慧之力」。某人若是其力乃为无力，则不称其力，而称为无力。『法护』者，意味守护法者或维护法者之义。『转境』者，谓转变周遭状态行止者。然无能力破坏法者。因为以愤怒等情绪对人起恶，是该人自身之恶。何谓之恶？是指对恶起反感者。此处「愤恨」意为罢恶之作用。『欲医者』者，单数称呼，复数则为「医治者」之意。谓众生认为自己或他人为愚者，称此类人皆为愚人，即盲目痴愚之平常大众是也。谓那些不通达法义之人，于四圣谛义不明者，称此类人也是愚者之义。
§117
117.
一百一十七。
Pattanti adhigataṃ etarahi anubhuyyamānaṃ kāmūpakaraṇaṃ pattabbanti tadeva anāgate adhigantabbaṃ anubhavitabbaṃ, ubhayametaṃ rajānukiṇṇanti tadubhayampi rāgarajādīhi avakiṇṇaṃ . Āturassāti rāgādikilesāturassa. Anusikkhatoti kilesabahulapuggale anusikkhato. Ye ca sikkhāsārāti ye yathāsamādinnaṃ sīlavatādisaṅkhātaṃ sikkhaṃ sārato gahetvā ṭhitā. Tenāha – ‘‘sīlaṃ vataṃ jīvitaṃ brahmacariya’’nti. Tattha yaṃ ‘‘na karomī’’ti oramati, taṃ sīlaṃ. Yaṃ vesabhojanakiccacaraṇādi, taṃ vataṃ. Jīvitanti ājīvo. Brahmacariyanti methunavirati. Upaṭṭhānasārāti etesaṃ sīlādīnaṃ anuṭṭhānasārā. Etehi eva saṃsārasuddhīti tāni sārato gahetvā ṭhitāti attho.
现今所获得的欲乐对象，当下体验感受，应当获得和体悟，未来亦应当获得和体验，这两者并行不悖。这二者（现得与未来得）皆为贪欲火焰等烦恼所熏染。所谓“疾病者”，即被贪欲等烦恼所染污之病患。所谓“勤修”，指的是多烦恼之人所勤修的。所谓“修习法义者”，是指那些根据所受教诲，以持戒等道德为根本，已摄受并安住其中的修行者。此故，有言：“戒为吾命，梵行是道。”其中所言“不作”，谓不作恶罪之戒；“衣食住行”等日常行为即所依止的戒；“命”即生活之支撑；“梵行”指断绝男女欲。所谓“守护法义”，即依从这些戒律及相续之法而安住。依此而生乃成净土，故称其为修行法义者，摄持而住，即此义理也。
Iccete ubho antāti iti sīlabbataparāmāsamukhena attakilamathānuyogo, kāmesu anavajjasaññitāmukhena kāmasukhallikānuyogo cāti ete ubho antā. Te ca kho yathākkamaṃ āyatiṃ pattabbe, etarahi patte ca rāgarajādiokiṇṇe kāmaguṇe allīnehi kilesāturānaṃ anusikkhantehi, sayañca kilesātureheva paṭipajjitabbā, tato eva ca te kaṭasivaḍḍhanā aparāparaṃ jarāmaraṇehi sivathikāya vaḍḍhanasīlā ekanteneva kaṭasiṃ vaḍḍhenti, sayaṃ vaḍḍhantā pare ca antadvaye samādapentā vaḍḍhāpenti cāti attho.
所谓此二终点，是指以持戒为根本讥诮自我的虚妄强追，即无瑕疵欲念面前对欲乐的执着引诱，称为此二终点。至于此法，修行者应随其所能持守，现世所得已得，而今世已得亦应修习，如贪欲等烦恼疾病之污秽，受戒之人应有所防护而勤修。然后这些烦恼犹如锈蚀，不断增长，彼此交互影响，随着老死等苦难的增长，锈蚀不断加重。如同铁锈，只增长不消失，虽自身增长，犹如两极相引，双方相辅相成，增长严重。
Ubho ante anabhiññāyāti yathāvutte ubho ante ajānitvā. Olīyanti eketi ‘‘sassato attā ca loko cā’’ti olīyanataṇhābhinivesavasena avalīyanti ekacce. Atidhāvanti eketi ekacce – ‘‘ucchijjati vinassati attā ca loko cā’’ti atidhāvanābhinivesavasena atikkamanti.
所谓“不识两终点”，即不知晓这两终点者。所谓“不识”，是指两终点未被洞察。因渴爱与我执所生烦恼束缚，有者沉溺于世，反复导致受苦；有者反复超越，是因离苦欲乐的执着而得超越。
Naamaññiṃsu tesañca taṇhādimaññanānaṃ pahīnattā. Tato eva anupādāparinibbānato tividhampi vaṭṭaṃ tesaṃ paññāpanāya natthīti.
此谓断绝彼等渴爱等根本烦恼。及此，无所执著的涅槃已现。至于证通三类涅槃之解说，则此处无复可述。
Jaññāti jāneyya. Saṃyujeti saṃyojeyya. Mānusanti manussānaṃ idanti mānusaṃ, manussabhavapariyāpannaṃ. Kiñhi tassa sakaṃ hotīti tassa maccumukhaṃ pavisantassa sattassa kiṃ aññaṃ sakaṃ nāma aññatra kalyāṇakammato. Kammassakā hi sattā. Tenāha – ‘‘tasmā kareyya kalyāṇa’’ntiādi. Tattha samparāyikanti samparāyaphalanibbattakaṃ.
“知”者，应明了之；“结缚”者，应去除之。所谓“人”，即人与人界范围；即沉溺于人间生的存在。此等存在者皆有其业力因缘。何为其业？即临终时所受业力，没有别的业力，唯有善业。因为众生乃业之结果。故言“应当行善”等语。所谓“前世者”，是指导致此生之因果轮回也。
§118
118.
Ime dhammāti ime kusalā vā akusalā vā dhammā. Evaṃgahitāti evaṃ samādinnā uppāditā. Idaṃ phalanti idaṃ iṭṭhavipākaṃ aniṭṭhavipākañca phalaṃ. Ayamatthoti ayaṃ vuḍḍhi, ayaṃ hānīti attho. Aññampi evaṃjātiyanti ekaṃsabyākaraṇīyaṃ vadati.
此所谓法者，即指这些善法或不善法。如是称为如实现行，即谓从此如是而生起。此法则能生果，亦有乐果与苦果之分。所谓此有增益，此有减损者，即其意义也。另亦有人同此理，谓此为不可一概而尽述者。
Ākaṅkhato na jāneyyunti tattha yena hetunā bhagavato yā ākaṅkhā, sā aññesaṃ avisayoti āha – ‘‘kintaṃ bhagavā ākaṅkhatīti. Idaṃ avisajjanīya’’nti.
未得知欲望时，彼所欲求之因由，世尊所欲求之事，谓之他法不可所欲，故说：「何以世尊欲求乎？此不可所欲也。」
Ettakoti etaparimāṇo. Sīlakkhandheti sīlakkhandhahetu. ‘‘Sīlakkhandhenā’’tipi pāṭho. Sesapadesupi eseva nayo. Iriyāyanti kāyavacīsamācāre. Pabhāveti ānubhāve. Hitesitāyanti mettāya. Iddhiyanti iddhividhāya. Ettakā buddhaguṇā, te ca paccekaṃ evaṃpabhāvā. Tathā maggaphalanibbānāni evamānubhāvāni. Ariyasaṅgho evaṃvidhaguṇehi yuttoti.
此谓如是多种，谓戒蕴之因。亦有读音为「由戒蕴者」。余文亦同此义。此类涉及身、语之行为。能令明朗者，谓能体证。欲其利益者，谓慈愍。能行神变者，谓神通之法。此即佛之功德，且各自如是体证。且于道、果、涅槃亦如是亲证。圣众即因具如是功德而相应。
Tiṇṇaṃ ratanānaṃ mahānubhāvatā na sabbathā aññesaṃ visayo, bhagavato eva visayoti āha – ‘‘buddhavisayo avisajjanīyo’’ti. Tena yo aññopi attho buddhavisayo, so avisajjanīyoti dasseti. Vuttañhetaṃ bhagavatā – ‘‘buddhavisayo acinteyyo na cintetabbo, yaṃ cintento ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77). Katamā pubbā koṭīti avisajjanīyanti ‘‘katamā pubbā koṭī’’ti kenaci kataṃ pucchanaṃ avisajjanīyaṃ. Kasmā? Saṃsārassa purimāya koṭiyā abhāvato. Tenevāha – ‘‘purimā, bhikkhave, koṭi na paññāyatī’’ti (a. ni. 10.61). Tattha na paññāyatīti na dissati, na upalabbhatīti attho. Na paññāyatīti aññassa ñāṇavisayo na hotīti pana atthaṃ sandhāya ‘‘na paññāyatīti sāvakānaṃ ñāṇavekallenā’’tiādi vuttaṃ. Tattha attūpanāyikāti attā upanetabbo etissāti attūpanāyikā. Natthi buddhānaṃ bhagavantānaṃ avijānanāti etena purimāya koṭiyā abhāvato eva na paññāyati, na tattha ñāṇassa paṭighātoti dasseti.
三宝广大光明，非常常为他所有，惟世尊独有，故称「佛所依止不可玷辱」。若有他义为佛所依，彼必为玷辱。从因所说，世尊明言：「佛所依非应思议，不应思议者慎勿思惟，思惟者乃生狂乱扰乱心也。」何为前世根本？谓不可玷辱此为问。何故？因轮回之旧根基灭尽，故曰：「往昔根本勿思议。」意即不可思议者，谓非现见、非可得故也。说此，不为他者所知，是由弟子智慧所知。所言「意导者」，即当自依止者。由此无佛不知亦不觉也。因昔根本已灭，故智慧量亦不见，亦无障碍障碍不生之义。
Yaṃ pana atthi, taṃ aññesaṃ appameyyampi bhagavato na appameyyanti bhagavato sabbattha appaṭihataññāṇataṃ dassetuṃ ‘‘yathā bhagavā kokālikaṃ bhikkhuṃ ārabbhā’’tiādimāha. Tattha aññataraṃ bhikkhunti nāmagottena apākaṭaṃ. ‘‘Kīva dīghaṃ nu kho, bhante, padume niraye āyuppamāṇa’’nti pañhaṃ pucchitvā nisinnaṃ ekaṃ bhikkhuṃ evamāhāti. Etthāyaṃ pāṭhaseso – dīghaṃ kho, bhikkhu, padume niraye āyuppamāṇaṃ, taṃ na sukaraṃ saṅkhātuṃ ‘‘ettakāni vassānī’’ti vā ‘‘ettakāni vassasatānī’’ti vā ‘‘ettakāni vassasahassānī’’ti vā ‘‘ettakāni vassasatasahassānī’’ti vāti. Sakkā pana, bhante, upamā kātunti. ‘‘Sakkā bhikkhū’’ti bhagavā avoca. Seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho. Tato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya. Khippataraṃ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva eko abbudo nirayo. Seyyathāpi, bhikkhu, vīsati abbudā nirayā, evameko nirabbudo nirayotiādi (saṃ. ni. 1.181; a. ni. 10.89; su. ni. kokālikasutta).
但今有者，即便他法皆不及乃至无量，唯世尊独为无量，无所障碍知也。为明示无量，故说：「如世尊曾启示当执持苦行比库。」有比库名众所知。曾有人问曰：「尊者，以莲狱之寿命，寿命可长乎？」一比库答曰：寿命极长，非易计数，「或以数年，或以数百年，或以千年计，或以百万年计。」世尊曰：「可作喻。」如比库苏萨拉谷（Kosala）之稻农，数百年每日采稻一穗。速则彼稻农之生命尽终，自然死亡。然寿命虽长，不是独一苦狱可限。又如比库言：「苦狱虽多，但非独一苦狱之寿命。」此见于诸经注等。
Tattha vīsatikhārikoti māgadhakena patthena cattāro patthā kosalaraṭṭhe eko pattho hoti. Tena patthena cattāro patthā āḷhakaṃ, cattāri āḷhakāni doṇaṃ, catudoṇā mānikā, catumānikā khārī. Tāya khāriyā vīsatikhāriko tilavāho. Tilavāhoti tilasakaṭaṃ. Abbudo nirayoti abbudo nāma eko paccekanirayo natthi, avīcimhi eva pana abbudagaṇanāya paccanokāso ‘‘abbudo nirayo’’ti vutto. Esa nayo nirabbudādīsupi.
那里，“二十坚硬者”是指在摩揭陀语中“坚硬”一词，指四种坚硬物，即“坚硬物”在迦尸国中只有一种。用这名称指代的四种坚硬物有：四种坚硬壳、四种壳、四种珍珠、四种珍珠壳。这些珍珠壳即为“二十坚硬者”，亦名“谷穗载体”。“谷穗载体”意谓盛载谷穗的器物。所谓“阿婆噜陀地狱”，即无别离的一个特殊地狱，虽无别地狱，但在无间地狱中以阿婆噜陀的名义划分而出，故称“阿婆噜陀地狱”。此说亦为依据。
Tattha vassagaṇanāpi evaṃ veditabbā – yathā hi sataṃsatasahassāni koṭi hoti. Evaṃ sataṃsatasahassakoṭiyo pakoṭi nāma. Sataṃsatasahassapakoṭiyo koṭipakoṭi nāma. Sataṃsatasahassakoṭipakoṭiyo nahutaṃ. Sataṃsatasahassanahutāni ninnahutaṃ. Sataṃsatasahassāni ninnahutāni eko abbudo. Tato vīsatiguṇo nirabbudo. Esa nayo sabbattha. Ayañca gaṇanā aparicitānaṃ dukkarāti vuttaṃ – ‘‘taṃ na sukaraṃ saṅkhātu’’nti. Keci pana ‘‘tattha tattha paridevanānattena kammakāraṇanānattenapi imāni nāmāni laddhānī’’ti vadanti. Apare ‘‘sītanarakā ete’’ti. Cittaṃ āghātetvāti cittaṃ padūsetvā.
在那里，历年计算亦应如此了知——譬如说有百、千、万、亿的概念。例如百千千万亿者名为“婆户提”。百千千万亿的婆户提名为“千万千万”。百千千万千万的千万千万名为“那胡达”。百千千万那胡达者名“流失”。百千千者与百千千流失合为一个阿婆噜陀。由此，二十倍为“非流失者”。此数字法普遍适用。又有人谓此种计数难以理解，谓“此不可易算”。亦有者谓“正因种种忧苦与业因故得此名称”。另有谓“其意是脏浊地狱”。又谓“毁坏心志”，即扰乱心意。
§119
119.
Kathaṃ jinoti pakārapucchā. Kena jinoti kāraṇapucchā. Kena kāraṇena kena hetunā kāya paṭipattiyā jinoti pucchati. Kathanti pana kena pakārena kiṃ atītānaṃ, udāhu anāgatānaṃ paccuppannānaṃ kilesānaṃ pahānena jinoti pucchati, tasmā taṃ ‘‘visajjanīya’’nti vuttaṃ. Katamo jinoti kiṃ rūpaṃ jino, udāhu vedanā saññā saṅkhārā viññāṇaṃ jino. Rūpādivinimutto vā añño jino, yo ‘‘attā’’ti vuccatīti imamatthaṃ sandhāyāha ‘‘avisajjanīya’’nti. Kittakoti pamāṇato kiṃparimāṇo.
如何称为得胜者，是由问及胜利之由而起。问何因或何缘而得胜，即问身体实践的缘由。所谓“胜者”，指以何种方式与理由战胜过去、未来与现时的烦恼，故称“应净化者”。“胜”的对象为哪一者呢？譬如身、受、想、行、识等皆是胜利者。或也可说，超越色等诸法者为胜。彼自称“我”，此处旨在表达“不应净化”的义。译“几何”为度量、数量。
Atthitathāgatoti atthi satto. Yvāyamāyasmā ‘‘evaṃnāmo evaṃgotto’’ti pañcakkhandhe upādāya paññapīyati, tassa puggalassa adhippetattā vuttaṃ ‘‘visajjanīya’’nti. Rūpaṃ tathāgatoti rūpaṃ attāti sakkāyadiṭṭhivasena pucchatīti katvā vuttaṃ ‘‘avisajjanīya’’nti. Iminā nayena sabbapadesu attho veditabbo.
“具足有情”意为有生命者。此知名人称“如是名，如是姓”为基于五蕴之执着而有，彼个人格被称作“应净化者”。而色法作为如来所说的色法乃“我身体”，以有身见之眼观察，故言“不应净化”。据此原理，所有语境中皆当了知其涵义。
§120
120.
Bālaṃ pīṭhasamāruḷhantiādīni sāmiatthe upayogavacanāni. Kāyena duccaritānīti kāyena duṭṭhu katāni. Olabbhantīti avalambanti avatthariyanti. Sesapadadvayaṃ tasseva vevacanaṃ. Olambanādiākārena hi tāni upaṭṭhahanti, tasmā evaṃ vuttaṃ. Mahatanti mahantānaṃ. Pathaviyaṃ olambantīti pathavitale pattharanti. Sesapadadvayaṃ tasseva vevacanaṃ. Pattharaṇākāroyeva hesa. Tatra, bhikkhave, bālassāti tasmiṃ upaṭṭhahanākāre bālassa evaṃ hoti.
『愚人』者，指行为粗鲁无礼等，作为相对自身的用语。所谓“身体不善行”，是指出于身体所作的恶行。『无法得到』者，意指依赖、支持的意思，进行解说。其构成为复合双重词，该用词本身即为表达依赖等意义的词根集合，因此如此说。『广大者』者，是指广大之物。『依附大地』是指依附土地而摔倒。此复合双重词用法，正是采用依附摔倒的意义形态。因此，诸比库，所谓『愚人』，在此依附摔倒的形态中即有此义。
Lābhāvo, bhikkhaveti bhikkhave, ye ime tumhehi paṭiladdhā manussattasaddhāpaṭilābhādayo, lābhā vo tumhākaṃ lābhā eva. Suladdhanti yampidaṃ pabbajitvā catupārisuddhisīlādisampādanaṃ laddhaṃ, tampi suladdhaṃ. Khaṇo vo paṭiladdhoti aṭṭhaakkhaṇavajjito navamoyaṃ khaṇo paṭiladdho maggabrahmacariyavāsāya. ‘‘Diṭṭhā mayā’’tiādinā ekadesanidassanena aṭṭha akkhaṇe vibhāveti.
“利得”者，诸比库！即是你们所获得的人身和信解等果报，这些利得是你们的真正利得。所谓容易获得，是指出家后成就四清净及持戒等已获成就者，此亦为易得。瞬间得利者，谓八十八瞬未间斩获，第九十瞬得得，专指这得利是以道法出家生活所获。凭借一则宣说“我见此已”等十一处说法，在这八个瞬间中明白了此利得。
§121
121.
Yahiṃ yahinti yaṃ yaṃ duggatiṃ yo gacchati. So naṃ adhammoti yo adhammo tena carito, so naṃ adhammacāriṃ puggalaṃ. Hanātīti bādhati.
『去什么地方，往何恶处行』者，彼即为『不法』者。所谓不法，是指其行为失法、不相应。如此者，为不法行者。『伤害』者，谓伤害他人。
Appesakkhatāti appānubhāvatā. Dubbaṇṇatāti virūpatā bībhacchatā. Duppaññatāti nippaññatā ahetukapaṭisandhivasena eḷamūgatā.
『丑陋』者，指丑恶。『丑恶』者，指畸形、丑陋、令人生憎。『愚昧』者，谓无智、无根无因的盲目错乱。
§122
122.
Vācānurakkhīti catunnaṃ vacīduccaritānaṃ parivajjanena vācānurakkhī. Abhijjhādīnaṃ anuppādanena manasā suṭṭhu saṃvuto. Pāṇātipātādayo pajahanto kāyena ca akusalaṃ na kayirā, ete tayo kammapathe visodhaye. Evaṃ visodhento hi sīlakkhandhādīnaṃ esakehi buddhādīhi isīhi paveditaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ ārādheyyāti. Dukkaṭanti kāyena vācāya manasā ca dukkaṭaṃ sāvajjaṃ dukkhudrayaṃ duggatisaṃvattaniyaṃ kammaṃ yassa natthi. Saṃvutaṃ tīhiṭhānehīti etehi tīhi kāraṇehi kāyaduccaritādīnaṃ pavesanivāraṇato pihitaṃ, taṃ ahaṃ ‘‘brāhmaṇa’’nti vadāmīti.
保护言语即是避免四种恶口的不善行为，因此称为言语保护。由于内心未生起贪欲等烦恼，心念能够得以善妙地调御。远离身业上的杀生等恶业，身心则不造作不善之事，这样三者皆令净化。通过如此净化，正当调伏戒蕴等诸蕴，以此佛等圣贤所教导之圣八正道，应当为最上努力修习。所谓恶行，乃身、口、意之恶行，一切之恶、苦恼、恶劣果报皆由此故，绝无余者。所说的“调御”，是指这三点因缘受制，诸如身不善行等恶之入侵被阻止掩蔽，故我称此为“婆罗门”。
Accantadussīlyanti ekantadussīlabhāvo. Gihī vāpi jātito paṭṭhāya dasa akusalakammapathe karonto, pabbajito vāpi upasampannadivasato paṭṭhāya garukāpattiṃ āpajjamāno accantadussīlo nāma. Idha pana yo dvīsu tīsu attabhāvesu dussīlo, tassa gatiyā āgataṃ dussīlabhāvaṃ sandhāyetaṃ vuttaṃ. Dussīlabhāvoti cettha dussīlassa cha dvārāni nissāya uppannā taṇhā veditabbā. Māluvā sālamivotthatanti yassa puggalassa taṃ taṇhāsaṅkhātaṃ dussīlyaṃ. Yathā nāma māluvā sālaṃ otthataṃ deve vassante pattehi udakaṃ paṭicchitvā saṃbhañjanavasena sabbatthakameva pariyonandhati, evaṃ attabhāvaṃ otthataṃ pariyonandhitvā ṭhitaṃ so māluvāya saṃbhañjitvā bhūmiyaṃ pātiyamāno rukkho viya tāya dussīlyasaṅkhātāya taṇhāya saṃbhañjitvā apāyesu pātiyamāno, yathā naṃ anatthakāmo diso icchati, tathā attānaṃ karoti nāmāti attho.
极恶品行者，谓其只有恶行无善行。即便是居士，从出生开始行走于十种不善业道；出家者自觉证悟受戒之日起，若逾越重戒，亦名为极恶行为者。若有人于二、三种恶心状态中，出现恶行，自当知恶行状态随其去向而现。此恶行为者，是指由其恶行为产生之六根之门随之出现的渴爱。譬如木芽初破土而出，受众天雨露滋养，普遍欢喜照顾，如此状态恶行萌生后便如木芽破土般被覆盖、包裹，好似树枝从而保护恶行之渴爱，如此树枝却使凋败难受，如同欲望之所向，虽非为己所欲，亦强行使己堕落，正是此理。
‘‘Attanā hi kata’’nti gāthāya ayaṃ saṅkhepattho – yathā pāsāṇamayaṃ pāsāṇasambhavaṃ vajiraṃ tameva asmamayaṃ maṇiṃ attano uṭṭhānaṭṭhānasaṅkhātaṃ pāsāṇamaṇiṃ khāyitvā chiddāchiddaṃ khaṇḍākhaṇḍaṃ katvā aparibhogaṃ karoti, evamevaṃ attanā kataṃ attani jātaṃ attasambhavaṃ pāpaṃ dummedhaṃ nippaññaṃ puggalaṃ catūsu apāyesu abhimatthati kantati viddhaṃsetīti.
“自作自受”者，此诗句大意：正如石头成其质所生之坚硬石器，倘若用己所生之珍宝去蚀石器，终致破碎四分五裂，不堪使用；如是之人，所造诸恶及愚痴无明、无智慧之恶人，亦将自受其苦，招致灭没之果，四处受苦受难，承受痛苦纷扰，损害自身。
Niseviyāti katvā. Garahāti gārayhā. Bālamatīti mandabuddhino. Khayā ca kammassāti kammakkhayakarañāṇena kammassa khepanato. Vimuttacetasoti samucchedavimuttiyā paṭippassaddhivimuttiyā ca vimuttacitto. Nibbanti te jotirivindhanakkhayāti yathā nāma anupādāno jātavedo nibbāyati, evamevaṃ abhisaṅkhārassa viññāṇassa anavasesakkhayā nibbāyati.
“献身供事”谓行事恭敬谦顺。愚昧无知者名为愚人。所谓“业灭”即业力得以灭除，因果业断绝。所谓“解脱心”，是指通过断绝烦恼得到涅槃的心境及抚慰。它们如同灯光熄灭，正如无依止之火熄灭一般，烦恼习气之识亦无残余而涅槃。
§123
123.
数字“123。”此处为章节或注释编号，无需另译。
‘‘Yathāpi bhamaro’’ti gāthāyaṃ bhamaroti yā kāci madhukarajāti. Pupphanti pupphārāme caranto pupphañca tassa vaṇṇañca gandhañca aheṭhayaṃ aheṭhayanto avināsento caratīti attho. Evaṃ caritvā ca paleti rasamādāyāti yāvadatthaṃ rasaṃ pivitvā aparampi madhukaraṇatthāya rasaṃ gahetvā ḍeti. So ekaṃ vanagahanaṃ ajjhogāhetvā rukkhasusirādīsu taṃ rajamissakaṃ rasaṃ ṭhapetvā anupubbena madhurarasaṃ madhuṃ karoti, na tassa pupphārāme caritapaccayā pupphaṃ vā tassa vaṇṇo vā gandho vā vinassati, atha kho pupphaṃ pākatikameva hoti. Evaṃ gāme munī careti evaṃ sekkho asekkho vā anagāriyamuni kulapaṭipāṭiyā gāme bhikkhaṃ gaṇhanto careyyāti attho. Na hi tassa gāme caraṇapaccayā saddhāhāni vā bhogahāni vā hoti, saddhāpi bhogāpi pākatikāva honti. Evaṃ caritvā ca pana gāmato nikkhamitvā bahigāme udakaphāsukaṭṭhāne saṅghāṭiṃ paññapetvā nisinno akkhabhañjana- (mi. pa. 6.1.2) vaṇalepanaputtamaṃsūpamavasena (mi. pa. 6.1.2; saṃ. ni. 2.63) paccavekkhanto piṇḍapātaṃ paribhuñjitvā tathārūpaṃ vanasaṇḍaṃ anupavisitvā ajjhattikakammaṭṭhānaṃ sammasanto maggaphalāni hatthagatāneva karoti. Asekkhamuni pana diṭṭhadhammasukhavihāramanuyuñjati. Ayamassa bhamarena madhukarena sarikkhatā. Khīṇāsavo panettha adhippetoti.
“如同蜜蜂”之诗句中，蜜蜂即某类蜂类，游走花园采蜜，采食花蜜时不损坏花朵及其色香，反而在花间飞舞不灭其美。如此采蜜，蜜蜂取用蜜汁后又为采蜜之故重复采集，蜜蜂筑巢于森林河边树叶等处，将所采蜜汁堆积，逐渐酿成甜美之蜜。行者亦如是，无论是已受具足戒者或未具戒者或未出家之行者，应循如此乡村出入佛门生活之规。实无因乡村而失去信心或享受，信心与享受皆如同破败之物，却能持续。行者出村外出门，居于水边阴凉之处，披上法衣，安坐止息，观察森林之象，施食乞求，精勤修习内外功夫，于合法境地，如法得证道果。未具戒者则修习见闻之法以住法乐。此处称蜜蜂和蜜，指修行人谨守戒律，自净身口意，辛勤如蜜蜂采蜜，不伤害花草，终得安心和法乐。
Pātimokkhasaṃvarasaṃvuto viharatīti yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkho. So eva kāyikavācasikassa vītikkamassa saṃvaraṇato pidahanato saṃvaro. Tena pātimokkhasaṃvarena saṃvuto samannāgato hutvā sabbiriyāpathesu carati. Ācāragocarasampannoti ācārena ca gocarena ca sampanno. Aṇumattesūti appamattakesu. Vajjesūti akusaladhammesu. Bhayadassāvīti bhayaṃ dassī. Samādāya sikkhati sikkhāpadesūti sikkhāpadesu yaṃ kiñci sikkhitabbaṃ, taṃ sabbaṃ sammā ādiyitvā sikkhati.
所谓遵守戒律自制而安住者，即如戒律所示，正以严格守护戒律为念，若不加维护，则称为破戒，处于痛苦及堕落之境界。戒律即是身语之过失断绝的自制，是对一己行止加以制止与限制的约束。凭借此戒律自制与约束，修习者遍行于八正道各项功德具足的行为之中，故称具足礼法生活。此种行为处所是戒律所规范之行为场所。所谓“微量者”，指的是注意不粗心大意；所谓“戒绳者”，是指心意约束恶不善行为的结绳。所谓“见畏者”，即心生惧敬。对戒律教导心领神会，并将戒律内所应修习者悉心学习了然，恪守正法而勤行之。
Kāyakammavacīkammena samannāgato, kusalena parisuddhājīvoti ettha ācāragocaraggahaṇeneva kusale kāyakamme vacīkamme ca gahitepi yasmā idaṃ ājīvapārisuddhisīlaṃ na ākāsādīsu uppajjati, kāyavacīdvāresu eva pana uppajjati, tasmā tassa uppattidvāradassanatthaṃ ‘‘kāyavacīkammena samannāgato, kusalenā’’ti vuttaṃ. Yasmā pana tena samannāgato, tasmā parisuddhājīvo, ājīvapārisuddhipi sīlamevāti dassanatthaṃ etaṃ vuttaṃ. Vuttañhetaṃ – ‘‘katame ca thapati kusalā sīlā? Kusalaṃ kāyakammaṃ kusalaṃ vacīkammaṃ, parisuddhaṃ ājīvampi kho ahaṃ thapati sīlasmiṃ vadāmī’’ti (ma. ni. 2.265). Āraddhavīriyoti yassa kāyikaṃ cetasikañca vīriyaṃ āraddhaṃ hoti, so ‘‘āraddhavīriyo’’ti vuccati. Tattha yo gaṇasaṅgaṇikaṃ vinodetvā catūsu iriyāpathesu aṭṭhaārambhavatthuvasena ekako hoti, tassa kāyikaṃ vīriyaṃ āraddhaṃ nāma hoti. Yo cittasaṅgaṇikaṃ vinodetvā aṭṭhasamāpattivasena ekako hoti, gamanādīsu uppannakilesaṃ uppannaṭṭhāneyeva niggaṇhitvā jhānaṃ nibbatteti, tassa cetasikaṃ vīriyaṃ āraddhaṃ nāma hoti. Evaṃ āraddhavīriyo. Thāmavāti ṭhitimā. Daḷhaparakkamoti thiraparakkamo. Anikkhittadhuro…pe… sacchikiriyāyāti saṃkilesadhammānaṃ pahānatthaṃ vodānadhammānaṃ sampādanatthaṃ , paccakkhakaraṇatthañca dhuraṃ anikkhipitvā vīriyaṃ ussukkāpento viharati. Paññavāti pañcannaṃ khandhānaṃ udayabbayapariggāhikāya paññāya samannāgato. Tenāha ‘‘udayatthagāminiyā’’ti.
所谓身语行为俱具善德、清净生活者，是因其持身行止笃守戒律规范，故即使身语行为为业所染，因戒律制约而不致于令生活失净。此谓身语行为俱育清净生活。故说：“身语行为俱具善德者”，即是生活清净者。因具此规范，身心精进用功，故称“励精进者”。此中：“励精进”，指身心诸行皆精进；若于四行处、八正勤精进不懈，身力即为精进；若心意专注于八禅定所成就的禅观，摒弃因身等起污秽，则心力为励精进；故此即称为励精进。所谓“坚定不移”，谓其立意稳定坚定；所谓“坚固勇猛”，谓其努力坚毅不退。所谓“不分散心念”，即为真切实证，为斩断烦恼、证得涅槃而生之精进力。同样智慧者，是由对五蕴生灭无常贯通理解所得智慧，故称“智慧”，乃能引导向上生起的缘由。
Natthi puttasamaṃ pemanti mātāpitaro virūpepi attano puttake suvaṇṇabimbakaṃ viya maññanti mālāguḷe viya sīsādīsu katvā pariharamānā. Tehi uhaditāpi omuttitāpi gandhavilepanaṃ paṭicchantā viya somanassaṃ āpajjanti. Tenāha – ‘‘natthi puttasamaṃ pema’’nti. Puttapemena samaṃ pemaṃ nāma natthīti vuttaṃ hoti. Gosamitanti gohi samaṃ godhanasadisaṃ aññaṃ dhanaṃ nāma natthi. Sūriyasamā ābhāti sūriyābhāya samā aññā ābhā nāma natthi. Samuddaparamāti ye keci aññe sarā nāma, sabbe te samuddaparamā. Samuddo tesaṃ uttamo, samuddasadisaṃ aññaṃ udakaṃ nidānaṃ nāma natthi bhagavāti vadati.
无有子女般深挚之爱者，唯父母之爱独至诚。哪怕其子女形貌丑陋，父母犹若视子女为金光灿烂的金质小像，虽被串珠缠绕，仿若头颅戴饰。即便遭受打击鞭挞或恶臭熏染，仍能感获欢喜。故云：“无有与子女相等之爱”。所谓与子女相等之爱者，谓无有同时等值之爱。牛财产称为公牛，别种财产称为其它，二者不可等称。日光炽盛，如日光光芒，无他光等可比。所谓海水之上者，就是诸江河水的源头，其源最为广大，无他水可等称，正如世尊誉曰。
Yasmā pana attapemena samaṃ pemaṃ natthi. Mātāpitaro hi chaḍḍetvāpi puttadhītaro aposetvā attānameva posenti. Dhaññena ca samaṃ dhanaṃ nāma natthi. Tathārūpe hi kāle hiraññasuvaṇṇādīnipi gomahiṃsādīnipi dhaññaggahaṇatthaṃ dhaññasāmikānameva santikaṃ gahetvā gacchanti. Paññāya ca samā ābhā nāma natthi. Sūriyādayo hi ekadesaṃyeva obhāsenti, paccuppannameva ca tamaṃ vinodenti, paññā pana dasasahassimpi lokadhātuṃ ekapajjotaṃ kātuṃ sakkoti, atītaṃsādipaṭicchādakañca tamaṃ vidhamati. Meghavuṭṭhiyā ca samo saro nāma natthi. Nadī vā hi hotu taḷākādīni vā, vuṭṭhisamo saro nāma natthi. Meghavuṭṭhiyā hi pacchinnāya mahāsamudde aṅgulipabbatemanamattampi udakaṃ na hoti, vuṭṭhiyā pana pavattamānāya yāva ābhassarabhavanāpi ekodakaṃ hoti. Tasmā bhagavā devatāvacanaṃ paṭikkhipanavasena paṭigāthaṃ vadanto ‘‘natthi attasamaṃ pema’’ntiādimāha.
因无有与自爱等同之爱。父母虽舍弃，子女亦虽离弃，然自身独自维养。财物中无同等财富。然时至之际，无论金银珠宝、牛马牲畜等，亦需粮食维持，故财主常络绎维系粮食供给。所谓智慧无同等光辉。日及诸星辰共现，光辉异时时隐时现；然智慧能以见十万界如一炬光，能破灭过去之暗。云雾或有浓密，也无如江河湖泊之水相等；江河湖泊因截断与辽阔海洋不同，不可等同。故世尊以回绝诸天语句，坚决宣说“无有自他相等之爱”等。
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124.
Kiṃsūdha bhītāti kiṃ nu bhītā. Maggo canekāyatano pavuttoti aṭṭhatiṃsārammaṇavasena anekehi kāraṇehi maggo kathito, evaṃ sante kissa bhītā hutvā ayaṃ janatā dvāsaṭṭhi diṭṭhiyo aggahesīti vadati. Bhūripaññāti bahupañña ussannapañña. Paralokaṃ na bhāyeti imasmā lokā paralokaṃ gacchanto na bhāyeyya.
何谓极大恐惧？即何等恐惧？关于道，已宣讲三十八种随行法门，于多种因缘而显现此培养之道。既已明了此，赖何恐惧而使世人执持六十二种不同见解起纷争？所谓广博智慧者，指极多福慧增长智慧者。彼于他界不生惧畏，本地世间，若修习他界者，亦不生恐怖。
Paṇidhāyāti ṭhapetvā. Gharamāvasantoti anāthapiṇḍikādayo viya bahvannapāne ghare vasanto. Saṃvibhāgīti accharāya gahitampi nakhena phāletvā parassa datvāva bhuñjanasīlo. Vadaññūti yācakānaṃ yācanavasena vuttavacanaññū, vacanīyo vā. Ettha ca vācanti cattāri vacīsucaritāni gahitāni. Mananti tīṇi manosucaritāni. Kāyenāti tīṇi kāyasucaritāni. Ime dasa kusalakammapathā pubbasuddhiaṅgaṃ nāma. ‘‘Bahvannapānaṃ gharamāvasanto’’ti iminā yaññaupakkharo gahito. Saddhoti ekaṃ aṅgaṃ, mudūti ekaṃ, saṃvibhāgīti ekaṃ, vadaññūti ekanti imāni cattāri aṅgāni sandhāya ‘‘etesu dhammesu ṭhito catūsū’’ti āha.
「Paṇidhāyāti」作「立定」之意。譬如在家中居住者众多如给孤独长者等。所谓「Saṃvibhāgīti」，是指以指甲搓搓字母文字而分开，交付他人以供食用者称为能分享者。所谓「Vadaññū」者，是谙熟乞讨用语、善于表达会说话者。此中谓有四种言语行为的掌握，心意者有三种良心行为，身行为有三种清净行为。这十种善行道为先行洁净之称。所谓「居住于众多饮食之家」即以此众多饮食为祭品所立。所谓「Saddhoti」是一种，所谓「Mudūti」也是一种，「Saṃvibhāgīti」是一种，「Vadaññū」是一种，该四种方面合起来说：「在这些法中立于四者」。
Aparo nayo – ‘‘vāca’’ntiādīni tīṇi aṅgāni, ‘‘bahvannapāna’’nti iminā yaññaupakkharova gahito, ‘‘saddho mudu saṃvibhāgī vadaññū’’ti ekaṃ aṅgaṃ.
另一种法则谓为「言语」诸类三种法门，所谓「居住于众多饮食之家」亦是靠此祭品而成，称为「信、柔、分、辩」合一法门。
Aparo dukanayo nāma hoti – ‘‘vācaṃ manañcā’’ti ekaṃ aṅgaṃ, ‘‘kāyena pāpāni akubbamāno bahvannapānaṃ gharamāvasanto’’ti ekaṃ, ‘‘saddho mudū’’ti ekaṃ, ‘‘saṃvibhāgī vadaññū’’ti ekanti etesu catūsu dhammesu ṭhito dhamme ṭhito nāma hoti. So ito paralokaṃ gacchantona bhāyati.
又有称谓「二途法」，谓为一法为「言语及意念」为一门，一为「身行恶、不动摇、居家多饮食」为一门，一为「信、柔」为一，一为「能分、善说」为一，四种法门中有坚定法门者谓之。在此之后往生彼岸之时怀有畏惧心。
Kāyasamācārampītiādi pātimokkhasaṃvaradassanaṃ. Tattha duvidhenāti dvividhena, dvīhi koṭṭhāsehīti attho. Jaññāti jāneyya. Sīlakathā ca nāmesā kammapathavasena vā paṇṇattivasena vā kathetabbā. Tattha kammapathavasena tāva kathentena asevitabbakāyasamācāro pāṇātipātādinnādānamicchācārehi kathetabbo. Paṇṇattivasena kāyadvāre paññattasikkhāpadavītikkamavasena. Sevitabbakāyasamācāro pāṇātipātādiveramaṇīhi ceva kāyadvāre paññattasikkhāpadaavītikkamena ca kathetabbo.
所谓「身行」等乃巴提摩卡受持之展示。其中有二种，谓之「二门」，意即「二节」。所谓「Jaññāti」即「应知」。戒法论述可以按行为路径或按名称加以讲述。按行为路径讲述者，所说之身行则不可从事杀生、不取非法所有和邪淫；按名称讲述者，在身门之外则讲述有制定戒条之违犯。所当修持之身行包括戒杀生等及身门之外有戒条违犯者，皆应讲述。
Asevitabbavacīsamācāro musāvādādivacīduccaritena ceva vacīdvāre paññattasikkhāpadavītikkamena ca kathetabbo. Sevitabbavacīsamācāro musāvādādiveramaṇīhi ceva vacīdvāre paññattasikkhāpadaavītikkamena ca kathetabbo.
所谓不得从事之言语恶行，包括谎言等恶劣言辞，及言语门之外有戒律违犯者，亦应讲述。所当修持之言语恶行，包括谎言等禁戒违犯者及言语门之外有戒条违犯者，亦当教诲。
Pariyesanā pana kāyavācāhi pariyesanā eva, sā kāyavacīsamācāraggahaṇena gahitāpi yasmā ājīvaṭṭhamakasīlaṃ nāma etasmiṃyeva dvāradvaye uppajjati, na ākāse, tasmā ājīvaṭṭhamakasīladassanatthaṃ visuṃ vuttā. Tattha nasevitabbapariyesanā anariyapariyesanāya kathetabbā, sevitabbapariyesanā ariyapariyesanāya. Vuttañhetaṃ – ‘‘katamā ca, bhikkhave, anariyapariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṃyeva pariyesatī’’tiādi (ma. ni. 1.274). Tathā ‘‘katamā ca, bhikkhave, ariyapariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesatī’’tiādi (ma. ni. 1.275).
但于身语意之探求应属身语意探求，此乃因生计戒德之故，乃于此二门而生，非在天空之中，故为明示生计戒德。于此，有不可修持之探求与可修持之探求应区别阐明。所谓不可修持之探求者，如经中所说：「云何为不可修持之探求？比库，当有众多因缘于己身生灭时探求相续身生灭。」如是，（又曰）「云何为可修持之探求？当有众多因缘于己身生灭时悉知彼生灭之危害而不生，寻求无上依止安稳涅槃。」
§170
170.
一百七十。
Maggānaṭṭhaṅgikoti jaṅghamaggādayo vā hontu dvāsaṭṭhidiṭṭhigatamaggā vā, sabbesampi maggānaṃ sammādiṭṭhiādīhi aṭṭhahi aṅgehi micchādiṭṭhiādīnaṃ aṭṭhannaṃ pāpadhammānaṃ pahānakaro nirodhaṃ ārammaṇaṃ katvā catūsupi saccesu dukkhaparijānanādikiccaṃ sādhayamāno aṭṭhaṅgiko maggo seṭṭho uttamo. Saccānaṃ caturo padāti ‘‘saccaṃ bhaṇe na kujjheyyā’’ti (dha. pa. 224) āgataṃ vacīsaccaṃ vā hotu, ‘‘sacco brāhmaṇo, sacco khattiyo’’tiādibhedaṃ sammutisaccaṃ vā, ‘‘idameva saccaṃ moghamañña’’nti (ma. ni. 3.331; udā. 54; mahāni. 20) diṭṭhisaccaṃ vā, ‘‘ekañhi saccaṃ na dutiyamatthī’’ti (su. ni. 890; mahāni. 119) vuttaṃ paramatthasaccaṃ vā hotu. Sabbesampi imesaṃ saccānaṃ parijānitabbaṭṭhena pahātabbaṭṭhena sacchikātabbaṭṭhena bhāvetabbaṭṭhena ekapaṭivedhaṭṭhena tathapaṭivedhaṭṭhena ca ‘‘dukkhaṃ ariyasacca’’ntiādayo (mahāva. 14; dī. ni. 2.387; ma. ni. 1.120) caturo padā seṭṭhā nāma. Virāgo seṭṭho dhammānanti ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ dhammānaṃ aggamakkhāyatī’’ti (a. ni. 4.34; 5.32; itivu. 90) vacanato nibbānasaṅkhāto virāgo sabbadhammānaṃ seṭṭho. Dvipadānañca cakkhumāti sabbesampi devamanussādibhedānaṃ dvipadānaṃ pañcahi cakkhūhi cakkhumā bhagavāva seṭṭhoti.
所谓八支正道，无论是以行步道等八法为八支，或是基于二十八见法修道者，其总归皆是诸道中以正见等八支为依止，断除一切不善法，摄持灭谛，修习四圣谛中断除苦的法门，这样的八支正道最为胜妙卓著。圣谛有四种说法：一者言辞真理，如『我说真语不毁谤』（《法句经》224经文）；二者约定俗成的真实，如婆罗门说真语、刹帝利说真语等习俗说法；三者断见中的真实，如『这是真谛，诸涅槃身非虚妄』（《中部大义》和《优陀那经》等）；四者最高义谛，如『只有一个真实，没有第二真实』（《胜鬘经》及《大义经》等）。对于所有这四种圣谛，必须以确定、舍弃、证悟、修习四种方式分别明了其理，诸如『苦为圣谛』等四语为最胜供养。离欲为诸法最优最长者，如世尊所说：“比库们，无论诸法是有为还是无为，离欲为诸法中最上称。”（《增支部》）故名为涅槃禅，是所有法中最极胜者。二足眼亦为种智眼，因诸天、人等二足类众多，佛以五种眼明犹如慧眼，最为第一。
Aggānīti uttamāni. Yāvatāti yattakā. Apadāti nippadā ahimacchādayo. Dvipadāti manussapakkhijātādayo. Catuppadāti hatthiassādayo . Bahuppadāti satapadiādayo. Rūpinoti kāmāvacararūpāvacarasattā. Asaññinoti asaññībhave nibbattasattā. Nevasaññīnāsaññinoti bhavagge nibbattasattā. Aggamakkhāyatīti guṇehi aggo uttamo seṭṭho akkhāyati.
“最上”者谓优胜、极上。 “如是”者谓那样、如此。 “足下”者谓脚下、有行止之意。 “四足”者如象等四足动物。 “多足”者指百足虫类。 “有色”者谓欲界及色界有色众生。 “无色”者谓非有色界境的众生。 “无色无无色”者谓逝入无色界又逝出无色界之众生。 “最上称”谓以资质、功德为首、最胜称号。
Asaṅkhatānanti nibbānameva vuttaṃ. Virāgotiādīni ca nibbānasseva nāmāni. Tañhi āgamma sabbe kilesā virajjanti, sabbe rāgamadādayo madā nimmadā honti abhāvaṃ gacchanti , sabbā pipāsā vinayaṃ upenti, sabbe ālayā samugghātaṃ gacchanti, vaṭṭāni upacchijjanti, taṇhā khīyati, sabbapariḷāhā vūpasammanti, vaṭṭadukkhaṃ nirujjhati nibbāyati. Tasmā taṃ etāni nāmāni labhatīti.
“无为”者，谓涅槃本质无为法。以涅槃为名，诸烦恼皆离，于贪欲等皆断，于傲慢等烦恼皆灭，诸贫乏苦恼皆息，众根断尽，轮回循环之苦止息，渴爱消尽，诸忧恼止息，轮回之苦不复生，让涅槃得以实现。故名为此诸名。
Dhammo ca kusalakkhatoti tassa satthuno dhammo ca kusalo anavajjo, anavajjattā eva paṭipakkhehi rāgādīhi kilesehi sabbatitthiyavādehi ca aparikkhato. Tāni tīṇi visissareti etāni tīṇi ratanāni loke sabbaratanehi visissanti guṇavasena sabbalokaṃ atisentīti attho.
“法”谓善法，此中苦谛为导师的法，是善、无咎无过。无咎因无贪等烦恼相对，且不偏执误见。这三种特质为此法之重，称其为世界三宝。其德行称为优胜，超越一切世界。
Samaṇapadumasañcayo gaṇoti padumasadisānaṃ ariyasamaṇānaṃ samūhasaṅkhāto gaṇo. Padumanti hi paripuṇṇasatapattassa saroruhassa nāmaṃ. Ariyapuggalā ca sabbathāpi paripuṇṇaguṇāti padumasadisā vuttā. Vidūnaṃ sakkatoti vidūhi paṇḍitehi sakkato. Naravaradamakoti naravaro ca purisānaṃ damako nāyako cāti attho. Lokassa uttarīti lokassa upari ṭhitāni, sabbaloke uttamānīti attho.
“沙门莲群”指如莲花相般多有高洁的圣沙门聚集之群体。莲花为满百花瓣之水中名花，寓意圣者皆具完全功德。智者之“能通”谓通达智慧、通达学问。人中领袖谓善于降伏顺人心，作领导者。位于天下之上的意思，指沙门群体位尊崇于世间。
Nirupadāhoti rāgapariḷāhādīhi anupadāho. Saccanāmoti avitathanāmo yathābhuccaguṇehi āgatanāmo. Sabbābhibhūti sabbalokaṃ attano guṇehi abhibhavitvā ṭhito. Saccadhammoti vaṭṭato ekantanissaraṇabhāvena avitatho saha pariyattiyā navavidhopi lokuttaradhammo, tato eva natthañño tassa uttarīti tassa uttari adhikaguṇo añño ca dhammo natthīti attho. Ariyasaṅghova niccaṃ sabbakālaṃ vidūhi sabbapaṇḍitehi pūjito.
「无有依附」者，谓于贪欲与迷著等无所依附。所谓「真理名称」者，谓不动摇之名，依照其特性而来。所谓「一切主宰」者，是指凭自身功德，主宰一切世界而立。所谓「真实法」者，乃指圆满断尽的性质，与不动摇及遍行教说相应，乃蕴含九种引出超世法则之义，由此无他更上义，谓其更胜功德，别无他法。圣众所有时常受智者及诸智学者恭敬礼敬。
‘‘Ekāyana’’nti gāthāya ekāyananti ekaṃ maggaṃ. Maggassa hi –
『单一行』者，即《偈颂》中云『单一行』谓一乘之道。对于此道云—
‘‘Maggo pantho patho pajjo, añjasaṃ vaṭumāyanaṃ;
「道乃路途，捷径顺易；平坦通行，不陷泥泞；舟桥相助，众家会合。」（《小念处经》偈颂101）
Nāvā uttarasetu ca, kullo ca bhisi saṅgamo’’ti. (cūḷani. pārāyanatthutigāthāniddesa 101) –
多种名称，皆自此归向之一途。故称单一行，非谓二道之行。又或谓当单独选择一行，舍弃杂多，独善其身而修习之义。行乃此义，即由轮回而至涅槃之路也。又佛为一切众生至上者，其所行之路即称一行。且如文所说：『云何，婆罗门，世尊是未显之道之发现者』等言（《大念处经》3.79）。行亦即前进，持续发生之义。于此法律中独此一行，别无其他。如文云：「斯毗达，尊者，出离八正道显现于此法中」等（《中部尼柯耶》2.214）。且虽前段多种修习开启，后段仍归一涅槃故，称为单一之行，此谓一行也。
Bahūni nāmāni, svāyaṃ idha ayananāmena vutto. Tasmā ekāyananti ekamaggaṃ, na dvedhāpathabhūtanti attho. Atha vā ekena ayitabbanti ekāyanaṃ. Gaṇasaṅgaṇikaṃ pahāya vivekaṭṭhena pavivittena paṭipajjitabbanti attho. Ayanti vā etenāti ayano, saṃsārato nibbānaṃ gacchantīti attho. Ekassa vā sabbasattaseṭṭhassa bhagavato ayanoti ekāyano. Kiñcāpi hi tena aññepi ayanti, tathāpi bhagavatova so ayano, tena uppāditattā. Yathāha – ‘‘so hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā’’tiādi (ma. ni. 3.79). Ayatīti vā ayano, gacchati pavattatīti attho. Ekasmiṃ imasmiṃyeva dhammavinaye ayano, na aññatthāti ekāyano. Yathāha – ‘‘imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhatī’’ti (dī. ni. 2.214). Api ca pubbabhāge nānāmukhabhāvanāya pavattopi aparabhāge ekaṃ nibbānameva ayati gacchatīti ekāyano, taṃ ekāyanaṃ.
「生灭终止见」者，谓生死之尽头为生死终止者。生死绝尽即涅槃，其慧见称为生灭终止见。此由他所说：「能见此道者，善于利益与慈悯」等，无他义者。即所称单一行道之由，世尊凭自证智慧知晓此道，并以慈悯利益众生为事。今此道具有单一行之特质，并可于三世时中圆满通达，故示曰：「借此道可渡过三种洪流」等。此意者，即过去已渡过由众欲构成之四种大河，未来将渡过之河，今正渡河者，彼此皆依此道，非他道也。观净为意者，是观四大河尽灭的清净涅槃，期望最终涅槃故。
Jātikhayantadassīti jātiyā khayasaṅkhāto anto jātikhayanto. Jātiyā accantakhayanto nibbānaṃ, taṃ passīti jātikhayantadassī. ‘‘Maggaṃ pajānāti hitānukampī’’tipi pāṭho. Tassattho – vuttappakāraṃ ekāyanasaṅkhātaṃ maggaṃ sayambhuñāṇena bhagavā pajānāti, jānanto ca tena tena hitena satte anukampatīti. Idāni tassa maggassa ekāyanabhāvaṃ, tīsupi kālesu ekantaniyyānatañca vibhāvetuṃ ‘‘etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’nti āha. Tassattho – ye atītamaddhānaṃ kāmoghādicatubbidhaṃ oghaṃ tariṃsu, ye taṃ anāgatamaddhānaṃ tarissanti, etarahi ca taranti, te sabbe eteneva maggena, na aññenāti. Visuddhipekkhāti caturoghanittharaṇena accantavisuddhiṃ nibbānaṃ apekkhantā, parinibbāyitukāmāti attho.
『见生尽边者』者，「生尽边」谓以生之灭尽为内涵之边际；涅槃乃生之究竟灭尽，见此涅槃者，即『见生尽边者』也。另有异读作『悲悯饶益者，了知道路』，其义为：世尊以自然智了知如前所述、名为一乘之道路，既知之，复以种种饶益之法悲悯众生。今为阐明彼道路乃一乘之性质，及于三世皆唯一能导向出离之义，故说『昔者曾渡者，由此道而渡；将渡者亦将渡；今正渡者，亦由此道渡诸洪流』。其义为：凡过去世渡越欲洪流等四种洪流者，凡将于未来世渡越者，以及当今正在渡越者，彼等一切皆唯由此道而渡，非由余道。『希求清净者』者，谓希求以度越四洪流而得究竟清净之涅槃，即欲般涅槃者之义。
Evaṃ duvidhampi sāsanapaṭṭhānaṃ nānāsuttapadāni udāharantena vibhajitvā idāni saṃkilesabhāgiyādīhi saṃsanditvā dassetuṃ puna ‘‘lokiyaṃ sutta’’ntiādi āraddhaṃ. Tattha dassanabhāgiyena ca bhāvanābhāgiyena cāti nibbedhabhāgiyena. Nibbedhabhāgiyameva hi dassanabhāgiyaṃ bhāvanābhāgiyanti dvidhā bhinditvā dassitaṃ. Lokiyañca lokuttarañcāti lokiyaṃ lokuttarañca suttaṃ, saṃkilesabhāgiyādīhi dassanabhāgiyādīhi cāti ubhayehi niddisitabbanti adhippāyo. Yasmiṃ suttetiādi niddisanākāradassanaṃ. Tattha saṃkilesabhāgiyanti saṃkilesakoṭṭhāsasahitaṃ, saṃkilesatthadīpananti attho. Esa nayo sesesupi.
如是，教法立场有两种，分别举出各种经文词句例证，通过诸如染污缠缚等事相结合，复次为了显示，始称为“世俗经”及诸此类。此中分为显示部分、修习部分、断除部分。断除部分本即把显示部分与修习部分二者区分说明。所谓世俗与出世间，即世俗经与出世间经，并以染污缠缚等事物及显示部分等为标记，二者皆应如此分别，乃是通例方法。此所谓“经”字，乃是指经文名称、显示内容之义。此中染污缠缚之标记，是指带有染污教团与煽动染污内容之义。此标准用于其它相关事理亦然。
Evaṃ lokiyattikassa saṃkilesabhāgiyādīhi catūhi padehi saṃsandanaṃ dassetvā iminā nayena sesatikānaṃ sesapadānañca saṃsandanaṃ suviññeyyanti taṃ anuddharitvā saṃkilesabhāgiyādīnaṃ samatikkamanaṃ dassetuṃ ‘‘vāsanābhāgiyaṃ sutta’’ntiādi vuttaṃ. Tattha yadipi saṃkilesabhāgiyaṃ suttaṃ, vāsanābhāgiyañca suttaṃ lokiyameva. Tathāpi lokuttarasuttāni viya lokiyasuttānaṃ vāsanābhāgiyaṃ suttaṃ saṃkilesabhāgiyassa samatikkamāya hotīti imamatthaṃ dassetuṃ ‘‘vāsanābhāgiyaṃ suttaṃ saṃkilesabhāgiyassa suttassa nigghātāyā’’ti vuttaṃ. Tattha nigghātāyāti pahānāya. Suttasīsena cettha suttattho gahitoti daṭṭhabbaṃ. Yasmā ca vodānadhammā viya saṃkilesadhammānaṃ dassanabhūmisamatikkamaneneva bhāvanābhūmi adhigantabbā, tasmā ‘‘bhāvanābhāgiyaṃ suttaṃ dassanabhāgiyassa suttassa paṭinissaggāyā’’ti vuttaṃ. Yasmā pana asekkhadhammesu uppannesu maggabhāvanākiccaṃ nāma natthi. Jhānabhāvanāpi diṭṭhadhammasukhavihāratthā eva hoti, tasmā ‘‘asekkhabhāgiyaṃ suttaṃ bhāvanābhāgiyassa suttassa paṭinissaggāya, asekkhabhāgiyaṃ suttaṃ diṭṭhadhammasukhavihārattha’’nti ca vuttaṃ.
由是，将世俗与出世间因染污缠缚等事标记的四种语素结合起来示现，通过此方法可明白在相关余余词素连接上的细微区别，继而说明染污缠缚等部分的超越。故称为“习气部分经”等。其所称染污缠缚等相关经文，习气部分经亦属于世俗经范畴。尽管如此，出世间经如同世俗经的习气部分经，是超越染污缠缚的，由此显明“习气部分经是染污部分经的舍弃”之义。此中“舍弃”即丢弃之意。作为经文总意，应观此经旨。因如痴迷教义般，染污事物的观察面能够藉由断除显示部分的修习面而得以证悟，故曰“修习部分经是显示部分经的舍弃”。且于未达到完全成就的业习中不存修习道业之废扰。甚至禅定修习，乃本显现法乐所止宿，于是故称“虽无废扰部分经为修习部分经的舍弃”，亦说“虽无废扰部分经为本显现法乐修持之意”。
Idāni tikapadeheva saṃsanditvā dassetuṃ ‘‘lokuttara’’ntiādi vuttaṃ. Ekabījinātiādīsu yo sotāpanno hutvā ekameva attabhāvaṃ janetvā arahattaṃ pāpuṇāti, ayaṃ ekabījī nāma. Yathāha –
今就这三个语素合起来说明“出世间”等词句。所谓“一种种子圣者”等，谓者：已得流果入圣，只有一法体性，由此达至阿拉汉果者，此谓“一种种子”。例如说——
‘‘Katamo ca puggalo ekabījī? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. So ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti. Ayaṃ vuccati puggalo ekabījī’’ti (pu. pa. 33).
“何为一种种子人？此处有一人，断除三结缚已得流果，性质不倒，决意成正觉之究竟者。此人断然以唯一之人身断尽苦厄，成就寂止，所谓此人为一种种子者。”（『小部义』33）
Yo pana dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti, ayaṃ kolaṃkolo nāma. Yathāha –
而有能联结两族或三族、在世轮转却能成就苦厄寂止者者谓为“混合种”。例如说——
‘‘Katamo ca puggalo kolaṃkolo? Idhekacco puggalo tiṇṇaṃ…pe… parāyaṇo. So dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. Ayaṃ vuccati puggalo kolaṃkolo’’ti (pu. pa. 32).
“何为混合种人？此处有一人，断除三结缚矣……同上……决意成正觉者也。此人因联结两族或三族，轮转于世而成就苦厄寂止，如是则称此人为混合种。”（『小部义』32）
Tattha kulānīti bhave. Dve vā tīṇi vāti idamettha desanāmattameva. Yāva chaṭṭhabhavā saṃsarantopi kolaṃkolo hoti eva.
此中所谓族姓，是指有生死轮回之众。或为二，或为三，此乃教法中仅为教导之意。至于六尘生起之时，轮回亦恰如轮轴相转，循环不息。
Yo pana satta bhave saṃsaritvā dukkhassantaṃ karoti, ayaṃ sattakkhattuparamo nāma. Yathāha –
然而有一者历经七生轮回，达苦的止息者，此名为七生以上最高者。如所言－
‘‘Katamo ca puggalo sattakkhattuparamo? Idhekacco…pe… parāyaṇo. So sattakkhattuṃ deve ceva mānuse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. Ayaṃ vuccati puggalo sattakkhattuparamo’’ti (pu. pa. 31).
「何者为七生以上最高圣者？此中有一人……彼为究竟归依者。彼于七生中与天人及人类相会相随，轮回中达苦的止息。此人名曰七生以上最高圣者。」（见《增支部》31经）
Ko pana tesaṃ etaṃ pabhedaṃ niyametīti? Keci tāva ‘‘pubbahetu niyametī’’ti vadanti. Keci ‘‘paṭhamamaggo’’, keci ‘‘upari tayo maggā’’. Keci ‘‘tiṇṇaṃ maggānaṃ vipassanā’’ti. Tattha pubbahetu niyametīti vāde paṭhamamaggassa upanissayo kato nāma hoti. Upari tayo maggā nirupanissayā uppannāti āpajjati. Paṭhamamaggo niyametīti vāde upari tiṇṇaṃ maggānaṃ niratthakatā āpajjati. Upari tayo maggā niyamentīti vāde ‘‘paṭhamamagge anuppanne eva upari tayo maggā uppannā’’ti āpajjati. Vipassanā niyametīti vādo pana yujjati. Sace hi upari tiṇṇaṃ maggānaṃ vipassanā balavatī hoti, ekabījī nāma hoti. Tato mandatarā kolaṃkolo. Tato mandatarā sattakkhattuparamoti. Ettha ca yo manussesu eva sattakkhattuṃ saṃsaritvā arahattaṃ pāpuṇāti, yo ca devesuyeva sattakkhattuṃ saṃsaritvā arahattaṃ pāpuṇāti, ime na idhādhippetā. Yo pana kālena devesu, kālena manussesūti vomissakanayena saṃsaritvā arahattaṃ pāpuṇāti, so idhādhippeto. Tasmā ‘‘sattakkhattuparamo’’ti idaṃ idhaṭṭhakavokiṇṇavaṭṭajjhāsayassa vasena veditabbaṃ. Vaṭṭajjhāsayo hi ādito paṭṭhāya cha devaloke sodhetvā akaniṭṭhe ṭhatvā parinibbāyissati.
那么，何者规定此等分别？有称「以前因缘规定」者，有称「第一道」者，有称「彼上三道」者，有称「三种道中观」者。其中称以前因缘规定论者，是指第一道有正因；称彼上三道有相依而生，则生起彼上三道；称第一道规定者，则谓彼上三道未生时，三道生起无义；称彼上三道被规定者，则谓「第一道未成就时，三道已生」。而称观道规定论，则成立。若彼三道观断坚固，则如一粒种子；之后则愈微弱如轮轴；再后则愈微弱为七生以上最高者。此处论及有于人类中七生轮回得阿拉汉者，及于天人中七生轮回得阿拉汉者，此二者非此所根据；唯有时而于天人，时而于人间轮回得阿拉汉者，斯乃本章节所指。故曰「七生以上最高者」，此当以以知自序解说者为准。因解说者先依根本经，审淨天界，置于非上，于是灭尽。
Tattha yo saddhaṃ dhuraṃ katvā sotāpattimaggaṃ nibbatteti, so maggakkhaṇe saddhānusārī nāma hoti. Phalakkhaṇe pana saddhāvimutto nāma hutvā vuttanayena ekabījiādibhedo hoti. Yo pana paññaṃ dhuraṃ katvā sotāpattimaggaṃ nibbatteti, so maggakkhaṇe dhammānusārī nāma. Phalakkhaṇe pana diṭṭhippatto nāma hutvā ekabījiādibhedo hoti. Idañca aṭṭhannaṃ vimokkhānaṃ alābhino vasena vuttaṃ. Lābhī pana phalakkhaṇe kāyasakkhī nāma hoti. Tattha ye saddhāvimuttadiṭṭhippattakāyasakkhināmakā tayo sotāpannā, te ekabījiādīhi tīheva saṅgahetvā vuttaṃ – ‘‘pañcahi puggalehi niddisitabbaṃ ekabījinā…pe… dhammānusārinā’’ti, evaṃ pañcahi.
彼处若有人正信坚定而获初果，入声闻道，则于成道时名为信随；及至果处则名为信解脱，唯有成一粒种子之不同。若有人以智慧坚定而获初果，则于成道时名为法随；及至果处名为见得，亦有成一粒种子之差别。以上说法乃基于八种解脱的获得。得者于果证处称为身证。彼信解脱得见者身证名下之三位初果，彼五人中称为一粒种子及法随者……如是共称五位。
Dvādasahipuggalehīti sakadāgāmimaggaṭṭho, sakadāgāmī, anāgāmimaggaṭṭho, abhedena anāgāmī, antarāparinibbāyiādayo pañca, saddhāvimuttadiṭṭhippattakāyasakkhino tayoti bhedena aṭṭhāti, evaṃ dvādasahi. Tattha hi yo avihādīsu tattha tattha āyuvemajjhaṃ appatvā parinibbāyati, ayaṃ antarāparinibbāyī. Yo pana āyuvemajjhaṃ atikkamitvā arahattaṃ pāpuṇāti, ayaṃ upahaccaparinibbāyī. Tathā yo avihādīsu upapanno asaṅkhārena appayogena arahattaṃ adhigacchati, ayaṃ asaṅkhāraparinibbāyī. Yo pana sasaṅkhārena sappayogena arahattaṃ adhigacchati, ayaṃ sasaṅkhāraparinibbāyī. Uddhaṃ uparūpari brahmaloke upapattisoto etassāti uddhaṃsoto. Paṭisandhivasena akaniṭṭhe gacchatīti akaniṭṭhagāmī.
十二圣人谓有初果入道者、初果、无余涅槃入道者、无余涅槃、无分别涅槃等五位；加上信解脱、见得、身证者三，合为十八者。于此，若未有分别即于寿命终，得无余涅槃者，此谓中间涅槃者。若寿命终已过而得阿拉汉者，是为后余涅槃者。若未分别而依本性得阿拉汉者，是为无分别涅槃者。若分别而凭习气得阿拉汉者，是为有分别涅槃者。从下至上，还有梵天界的生起之声，谓之上升之声。由转生缘故，若非最高者而去者，谓之非最高道者。
Tattha atthi uddhaṃsoto akaniṭṭhagāmī atthi uddhaṃsoto na akaniṭṭhagāmī, atthi na uddhaṃsoto akaniṭṭhagāmī atthi na uddhaṃsoto na akaniṭṭhagāmīti. Tattha yo idha anāgāmiphalaṃ patvā avihādīsu nibbatto tattha yāvatāyukaṃ ṭhatvā uparūpari nibbattitvā akaniṭṭhaṃ pāpuṇāti, ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. Yo pana avihādīsu nibbatto tattheva aparinibbāyitvā akaniṭṭhampi appatvā uparūpari brahmaloke parinibbāyati, ayaṃ uddhaṃsoto na akaniṭṭhagāmī nāma. Yo ito cavitvā akaniṭṭheyeva nibbattati, ayaṃ na uddhaṃsoto akaniṭṭhagāmī nāma. Yo pana avihādīsu catūsu aññatarasmiṃ nibbattitvā tattheva parinibbāyati, ayaṃ na uddhaṃsoto na akaniṭṭhagāmī nāma. Saddhāvimuttādayo vuttavibhāgāyeva.
这里有四种情况：一是存在向上而无向下的过程；二是存在向上而有向下的过程；三是不存在向上而有向下的过程；四是既无向上也无向下的过程。所谓向上是指上升，向下是指下降。凡是在此处，断灭无来果报后，在无内异处止住，并且从上往下反复生起，而最终达到无最低点的，称为‘向上且无向下’。若是在无内异处止住时，当下未证究竟灭灭，却又未达到最低点，而是在上层梵天界完成究竟灭时，称为‘向上有向下者’。若是离开这里后，只是在最低处生起，称为‘无向上，只有向下’者。若是在无内异处于四者之一生起，当下究竟灭者，则称为‘无向上亦无向下’者。以上皆称为信解突破者等的不同种类。
Navahi puggalehīti ettha aṭṭhannaṃ vimokkhānaṃ alābhī arahā paññāvimutto nāma. Tesaṃ pana lābhī vikkhambhanasamucchedavimokkhavasena ubhohi bhāgehi rūpakāyanāmakāyasaṅkhātato ubhato bhāgato vimuttattā ubhatobhāgavimutto nāma. Samasīsināti ettha tividho samasīsī – iriyāpathasamasīsī, rogasamasīsī, jīvitasamasīsīti.
所谓九种人者，即指这里八种解脱者加上智解脱的阿拉汉。八种解脱者因得这种解脱，分别以双重解脱方式为特征，即有形躯体和名色和合体，因二者分离而解脱，故称为双重解脱者。所谓双重解脱者，分为三种：一是行路界的双重解脱者；二是疾病界的双重解脱者；三是命终界的双重解脱者。
Tatra yo ṭhānādīsu iriyāpathesu yeneva iriyāpathena samannāgato hutvā vipassanaṃ ārabhati, teneva iriyāpathena arahattaṃ patvā parinibbāyati, ayaṃ iriyāpathasamasīsī nāma. Yo pana ekaṃ rogaṃ patvā antoroge eva vipassanaṃ paṭṭhapetvā arahattaṃ patvā teneva rogena parinibbāyati, ayaṃ rogasamasīsī nāma. Palibodhasīsaṃ taṇhā, bandhanasīsaṃ māno, parāmāsasīsaṃ diṭṭhi, vikkhepasīsaṃ uddhaccaṃ, kilesasīsaṃ avijjā, adhimokkhasīsaṃ saddhā, paggahasīsaṃ vīriyaṃ, upaṭṭhānasīsaṃ sati, avikkhepasīsaṃ samādhi, dassanasīsaṃ paññā, pavattasīsaṃ jīvitindriyaṃ, gocarasīsaṃ vimokkho, saṅkhārasīsaṃ nirodhoti terasasu sīsesu kilesasīsaṃ avijjaṃ arahattamaggo pariyādiyati, pavattasīsaṃ jīvitindriyaṃ cuticittaṃ pariyādiyati. Tattha avijjāpariyādāyakaṃ cittaṃ jīvitindriyaṃ pariyādātuṃ na sakkoti. Jīvitindriyapariyādāyakaṃ avijjaṃ pariyādātuṃ na sakkoti. Aññaṃ avijjāpariyādāyakaṃ cittaṃ, aññaṃ jīvitindriyapariyādāyakaṃ. Yassa cetaṃ sīsadvayaṃ samaṃ pariyādānaṃ gacchati, so jīvitasamasīsī nāma.
此处，若于行路等处，凭行路之体修习内观，证得阿拉汉果并灭尽者，名为行路界的双重解脱者。若因一病而发病中修习内观，证阿拉汉果，以其所病而灭尽者，名为疾病界的双重解脱者。对烦恼根本分别有十三种枯萎：贪欲之根枯萎、我慢之根枯萎、猜疑之根枯萎、躁动之根枯萎、烦恼之根枯萎、专注之根枯萎、精进之根枯萎、念处之根枯萎、定之根枯萎、慧之根枯萎、生命根枯萎、净境根枯萎、行为根枯萎。烦恼根枯萎中无明为阿拉汉道的根本。行动根枯萎时，生命力减弱。生命力枯萎时，无明难以消除。无明难除者有不同种类。能同时断除此二根本者，名为生命同等消灭者。
Kathaṃ panidaṃ samaṃ hotīti? Vārasamatāya. Yasmiñhi vāre maggavuṭṭhānaṃ hoti, sotāpattimagge pañca paccavekkhaṇāni, sakadāgāmimagge pañca, anāgāmimagge pañca, arahattamagge cattārīti ekūnavīsatime paccavekkhaṇañāṇe patiṭṭhāya bhavaṅgaṃ otaritvā parinibbāyato imāya vārasamatāya idaṃ ubhayasīsapariyādānampi samaṃ hoti nāma. Tenāyaṃ puggalo ‘‘jīvitasamasīsī’’ti vuccati, ayameva idhādhippeto. Evaṃ suññatavimuttādayo tayo saddhāvimutto paññāvimutto ubhatobhāgavimutto samasīsīti satta sāvakā arahanto, paccekabuddho, sammāsambuddhoti imehi navahi puggalehi asekkhabhāgiyaṃ suttaṃ niddisitabbaṃ.
何以故此种同等呢？以周期间隔而言，即于某周期间，正念生起于四圣道中，依足生起观禅之根基，降伏生命行持，灭尽生死者，因此周期间，该双根本同时断尽，故名同等。以此人称曰‘生命同等消灭者’，此为所说。由此，归无所有解脱等三种信、智、双重解脱者七人，即有弟子、阿拉汉、缘觉、正觉，此九人被特殊记叙于此经论之中。
Rāgacaritoti rāgasahitaṃ caritaṃ etassāti rāgacarito. Rāgena vā carito pavattito rāgacarito, rāgajjhāsayo rāgādhikoti attho. Esa nayo sesesupi. Rāgamukhe ṭhitoti rāgapariyuṭṭhāne ṭhito, pariyuṭṭhitarāgoti attho. Sesapadesupi eseva nayo.
所谓有染邪行，指含有贪染的行持。由贪染而起的行为即是有染邪行，贪念即为贪染的根源。此是该名义的含义。还有偏于次等的涵义。它如贪欲之门立于内心，代表支配此贪欲的总标。
Vāsanābhāgiyaṃ suttanti lokiyaṃ sattādhiṭṭhānaṃ vāsanābhāgiyaṃ suttaṃ. Lokiyaṃ sattādhiṭṭhānaṃ saṃkilesabhāgiyañhi suttaṃ rāgacaritehi puggalehi niddiṭṭhaṃ. Tattha ‘‘lokiyaṃ, sattādhiṭṭhāna’’nti padadvayaṃ anuvattamānaṃ katvā vuttaṃ ‘‘vāsanābhāgiya’’nti. Sīlavantehīti sīlavantādīhi puggalehi. Pakatisīlantiādi yehi samannāgatā, te puggalā. Tesaṃ dassanena puggalānaṃ upalakkhaṇaṃ. Atha vā dhammādhiṭṭhānaṃ pakatisīlādivasena, sattādhiṭṭhānaṃ pakatisīlavantādivasena veditabbanti imassa nayassa dassanatthaṃ ‘‘sīlavantehi niddisitabba’’nti vatvā ‘‘pakatisīla’’ntiādi vuttaṃ. Taṃ pakatisīlādīnaṃ pañcannaṃ eva gahaṇaṃ nidassanamattaṃ, pattidānaabbhanumodanadhammassavanadesanādiṭṭhijukammādīnampi cettha sambhavato. Tesampi vā ettheva saṅgahetvā dassanatthaṃ ‘‘pañcā’’ti vuttaṃ.
所谓业习之因，指世俗的七种执著中的业习之因。七种执著在世俗所执取中多含杂染，故业习执著为世俗执著之一。这里“世俗执著”二词继承而诠释为“业习之因”。由拥有持戒等功德的人称为持戒者、持戒人。与持戒者等诸人，亦即具备其特征者为人之标识。又以法上的执着，亦或以持戒品等特性区分持戒等人，为识别之用，故此称之为“应以持戒人为识别对象”。“持戒”等词旨在陈说此理。因持戒者等只言五类表象的象征作略显。为表示恩惠、喜悦、听法和开示等行为的缘起，亦暂时解释。将诸类聚集，说为“五类”以阐明标识之意。
Tattha pakatisīlanti sampattaviratisīlaṃ. Cittappasādoti kammaphalasaddhā ratanattayasaddhā ca. Ñāṇaṃ paññāya niddisitabbanti yasmiṃ sutte paññā āgatā, taṃ suttaṃ ñāṇanti niddisitabbaṃ. Na kevalaṃ paññāpariyāyeneva, atha kho paññindriyādipariyāyenapi yattha paññā āgatā, taṃ suttaṃ ñāṇanti niddisitabbanti dassetuṃ ‘‘paññindriyenā’’tiādi vuttaṃ. Tassattho – heṭṭhā vutto eva. Yaṃ vā panātiādīsu yaṃ vā aññaṃ kiñci paññāya adhivacanaṃ. Sabbaṃ taṃ yattha katthaci sutte āgataṃ, taṃ suttaṃ ñāṇanti niddisitabbanti attho.
其中，『pakatisīla』意为完成自戒之品德，『sampattaviratisīla』为具有进止自戒之品。『Cittappasāda』意指对业果的信受以及对宝法的信受。所谓『Ñāṇaṃ paññāya niddisitabbanti』，是指在经中如若出现‘慧’一词，必须将其理解为『智慧』。不仅仅只是狭义的智慧传授，亦包含通过智慧根等诸根的传授，依此理解的经文，应称为对智慧的说明，有时以“通过智慧根”等词语加以示现。这是世尊所述，正如下文。至于‘yaṃ vā panātiādīsu yaṃ vā aññaṃ kiñci paññāya adhivacanaṃ’，是指对于经中任何地方表示智慧的词语，都应如此依经义判断。总而言之，凡在特定经文中出现的智慧相关的定义，皆应收纳为对该经义的说明。
Ajjhattikabāhirehīti yasmiṃ sutte ajjhattikāni āyatanāni, bāhirāni ca āyatanāni āgatāni, taṃ suttaṃ tehi āyatanehi ñāṇaṃ ñeyyanti niddisitabbaṃ. Paññāpi ārammaṇabhūtā ñeyyanti ñeyyato visuṃ katvā paññā vuttā. Tathā hi paññā ñāṇantarassa ārammaṇanti katthaci sutte ñeyyabhāvenapi vuccati. Yaṃ kiñci ārammaṇabhūtanti yaṃ kiñci ñāṇassa visayabhūtaṃ rūpādi. Ajjhattikaṃ vā bāhiraṃ vāti vā-saddena oḷārikādiṃ saṅgaṇhāti. Sabbaṃ taṃ saṅkhatena asaṅkhatena cāti sabbaṃ taṃ yathāsambhavaṃ saṅkhatabhāvena asaṅkhatabhāvena ca ñeyyanti niddisitabbaṃ. Ñeyyadhammavasena hi ñeyyasuttaṃ ñeyyanti vuccatīti.
所谓『Ajjhattikabāhirehi』，即在经文中出现既有内在境界，又有外在境界的相关表述，须据此经文所列诸境界来理解该经文中智慧的含义。智慧本身是缘于境界的，是对境界的了知。又经中云：智慧是知识的起因。所谓境界，包含依智慧所知的诸境如色等。此处以言语、曲张等手段收摄内外境界，总体通过成集合不成集合的方式来理解，均应视为对智慧应知法的说明。因此称该经为关于应知法的经。
Yaṃ vā pana kiñci bhagavā aññataravacanaṃ bhāsatīti lokiyalokuttarādisuttesu ekasmiṃ sutte dve. Tesu yaṃ vā pana kiñci aññataravacanaṃ ekasseva kathanaṃ bhāsati niddisati. Sabbaṃ taṃ yathāniddiṭṭhaṃ dhārayitabbanti taṃ yathā sabbaṃ suttaṃ lokiyādīsu yadi aññataravasena, atha ubhayavasena yathā yathā niddiṭṭhaṃ, tathā tathā gahetabbaṃ, taṃ taṃ padhānabhāvena niddisitabbanti attho.
若闻世尊说及某些特殊教义时，世俗与出世间经文有说或两说。若某些教义只于某经单说指出，须按所示逐一持守。且若此类说法，既存在于世俗诸经，且在特殊部分也有所示，须二者兼顾，依各自所教之法采择。以上是本经说明之义务与意涵。
Kilesasahitaññeva kammaṃ vipākassa hetu, na itaranti vuttaṃ ‘‘duvidho hetu yañca kammaṃ ye ca kilesā’’ti. Samudayo kilesāti ettha ‘‘samudayo’’ti etena samudayapakkhiyā vuttā. ‘‘Kilesā’’ti ca kilesavanto, saṃkiliṭṭhāti attho. Yaṃ dissatīti yaṃ yaṃ dissati. Tāsu tāsu bhūmīsūti puthujjanabhūmiādīsu. Kappiyānulomenāti kappiyena ca kappiyānulomena ca. Tattha kappiyaṃ pāḷiyaṃ sarūpato vuttaṃ, kappiyānulomaṃ mahāpadesavasena nayato dassitaṃ. Paṭikkhittakāraṇenāti yena kāraṇena bhagavatā yaṃ paṭikkhittaṃ, tena kāraṇena taṃ niddisitabbaṃ. Ekantena sarāgādisaṃvattanameva hi bhagavatā paṭikkhittaṃ, taṃ sarāgāya saṃvattanādikāraṇena niddisitabbaṃ . Dhammassāti asaṅkhatadhammassa. Ariyadhammānanti maggaphaladhammānaṃ. Sesaṃ suviññeyyameva.
『以烦恼相应之业方为果报之因，非其余者』，此义已由『因有二种：业与烦恼』一语所明。『集乃烦恼』句中，『集』一词所指，乃属集谛一方之诸法；『烦恼』一词则指具有烦恼者，即已被染污者之义。『凡所见者』者，谓无论所见为何。『于彼彼界中』者，谓于凡夫界等诸界中。『依合宜及类合宜』者，谓依合宜者，以及依类合宜者。其中，合宜者已于巴利原典中就其本身形态加以明示，类合宜者则依大教示之法则，就其义理加以展示。『依被遮止之理由』者，谓就世尊所遮止某事之理由，须以该理由指陈之——世尊所遮止者，唯是决定导向贪等之事，故须以导向贪欲等理由加以指陈。『法』者，谓无为法。『圣法』者，谓道果之法。其余易知，故不赘述。
Ettha ca yathā saṃkilesabhāgiyādīnaṃ aññamaññaṃ saṃsaggato anekavidho paṭṭhānabhedo icchito, evaṃ lokiyasattādhiṭṭhānādisaṃsaggatopi anekavidho paṭṭhānabhedo sambhavati. Pāḷiyaṃ pana ubhayatthāpi ekadesadassanavasena āgatattā nayadassananti veditabbaṃ. Sakkā hi iminā nayena viññunā te niddhāretunti. Yathā ca saṃkilesabhāgiyādīnaṃ lokiyādīnañca visuṃ visuṃ saṃsaggabhedavasena ayaṃ paṭṭhānabhedo anekavidho labbhati, evaṃ ubhayesampi saṃsaggavasena ayaṃ nayo yathārahaṃ labbhateva. Labbhati hi lokiyaṃ suttaṃ kiñci saṃkilesabhāgiyaṃ, kiñci vāsanābhāgiyaṃ. Tathā lokuttaraṃ suttaṃ kiñci nibbedhabhāgiyaṃ, kiñci asekkhabhāgiyanti. Sesesupi eseva nayo.
此中，正如杂染相关部分多有种种相互依存的多个不同起因，世俗众生的执着根基亦以多种多样之起因相互牵连。巴利文中，双重义涵之『nayadassananti』亦极为明显，有证实能力。正因杂染部分及世俗部分以不同依缘相互区分，故此划分方便，且于双面相互依存的关系中亦可具备。如此双维，既有世俗经文的依据，亦涵盖染污部分；同理，也有出世间经文中的断除部分及无染部分。诸余亦同此理。
Evaṃ soḷasavidhe paṭṭhāne aṭṭhavīsatividhaṃ paṭṭhānaṃ pakkhipitvā, aṭṭhavīsatividhe ca paṭṭhāne soḷasavidhaṃ pakkhipitvā yathārahaṃ dukatikādibhedena sambhavato paṭṭhānavibhāgo veditabbo, so ca kho tīsu piṭakesu labbhamānassa suttapadassa vasena. Yasmā pana tāni tāni suttapadāni udāharaṇavasena niddhāretvā imasmiṃ atthe vitthāriyamāne atipapañco hoti, atibhāriyā ca nettisaṃvaṇṇanā, sakkā ca iminā nayena viññunā ayamattho viññātuṃ, tasmā na taṃ vitthārayimha. Teneva hi pāḷiyaṃ aññamaññasaṃsaggavasena paṭṭhānavibhāgo ekadeseneva dassito, na nippadesatoti.
故在此法中，关于十六种诸缘，以二十八种诸缘中八种省略，对八种诸缘亦有所遗漏，方可适切地视为分辨生死烦恼等不同之缘分分类。此分类基于所见诸经文之原文用字。由于此类经文示例众多，解释极为繁复，且释义偏重，唯依此方法，方能被明白。因此本经未将此详细展开叙述，惟以多重依缘方式阐明分类之法，非为做进一步解说。
Sāsanapaṭṭhānavāravaṇṇanā niṭṭhitā. · 教法建立分注释已毕。
Nigamanakathā结语
Ettāvatā ca –
至此如此——
Hāre naye ca paṭṭhāne, suvisuddhavinicchayaṃ;
在此教法中，关于法的舍弃与接受，详尽明净的决断；
Vibhajanto navaṅgassa, sāsanassatthavaṇṇanaṃ.
将教法九分割展开，阐述教义的目的与说明。
Nettippakaraṇaṃ dhīro, gambhīraṃ nipuṇañca yaṃ;
此乃智慧深沉、精熟娴熟的释义教本；
Adesayi mahāthero, mahākaccāyano vasī.
由大长老、长老中的贤者玛哈咖吒那宣说。
Saddhammāvataraṭṭhāne, paṭṭane nāgasavhaye;
在正法降临之地，守护如天龙护持圣法之处；
Dhammāsokamahārāja-vihāre vasatā mayā.
我住在法忧大王寺中。
Ciraṭṭhitatthaṃ yā tassa, āraddhā atthavaṇṇanā;
为阐明彼处久住之义，开始进行义理说明；
Udāharaṇasuttānaṃ, lakkhaṇānañca sabbaso.
并详尽阐释诸经典范例及所有特征。
Atthaṃ pakāsayantī sā, anākulavinicchayā;
此义清晰明朗，辨析不混乱，
Samattā sattavīsāya, pāḷiyā bhāṇavārato.
完全合于二十七条巴利语文法规范。
Iti taṃ saṅkharontena, yaṃ taṃ adhigataṃ mayā;
如此，经过造作者之努力，由我所领悟者，
Puññaṃ tassānubhāvena, lokanāthassa sāsanaṃ.
因他功德的感召，世尊的教法由此展现。
Ogāhetvā visuddhāya, sīlādipaṭipattiyā;
断除烦恼而清净，以戒律等修行为本；
Sabbepi dehino hontu, vimuttirasabhāgino.
愿一切有情皆得，具足解脱的殊胜份。
Ciraṃ tiṭṭhatu lokasmiṃ, sammāsambuddhasāsanaṃ;
愿正觉者的教法，长久真实存在于世间；
Tasmiṃ sagāravā niccaṃ, hontu sabbepi pāṇino.
愿一切众生常怀恭敬，皆护持是法；
Sammā vassatu kālena, devopi jagatīpati;
愿诸天与世间诸主，都随时间真实护持。
Saddhammanirato lokaṃ, dhammeneva pasāsatūti.
『Saddhamma』者，真实正法也；『nirato』者，依乐、称心也；『lokaṃ』者，众生世间也。此句意为：众生依乐于真实正法，只专修持此法。又言：「在此正法（教法）中，众生乐依真实法而调伏。」
Iti badaratitthavihāravāsinā ācariyadhammapālena katā · 如是，住于巴达拉渡寺的法护老师所作
Nettippakaraṇassa atthasaṃvaṇṇanā samattāti. · 《导论》的义释圆满。
Nettippakaraṇa-aṭṭhakathā niṭṭhitā. · 《导论注》已毕。