1. Pārājikakaṇḍaṃ · 1. 巴拉基咖篇复注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Vinayapiṭake · 律藏中
Sāratthadīpanī-ṭīkā (dutiyo bhāgo) · 心义灯疏（第二部分）
1. Pārājikakaṇḍaṃ一、巴拉基咖篇
1. Paṭhamapārājikaṃ
一、第一品巴拉基戒
Sudinnabhāṇavāravaṇṇanā苏定那诵品解释
§24
24.Anupadavaṇṇananti padaṃ padaṃ paṭivaṇṇanaṃ, padānukkamena vaṇṇanaṃ vā. Bhaṇḍappayojanauddhārasāraṇādinā kiccenāti ettha vikkāyikabhaṇḍassa vikkiṇanaṃ bhaṇḍappayojanaṃ, dātuṃ saṅketite divase gantvā gahaṇaṃ uddhāro, ‘‘asukasmiṃ divase dātabba’’nti satuppādanaṃ sāraṇaṃ. Catubbidhāyāti khattiyabrāhmaṇagahapatisamaṇānaṃ vasena catubbidhāya, bhikkhubhikkhunīupāsakaupāsikānaṃ vasena vā. Disvānassa etadahosīti hetuattho ayaṃ disvāna-saddo asamānakattuko yathā ‘‘ghataṃ pivitvā balaṃ hoti, sīhaṃ disvā bhayaṃ hotī’’ti. Dassanakāraṇā hi evaṃ parivitakkanaṃ ahosi. Kiñcāpi ettha ‘‘bhabbakulaputtassā’’ti vuttaṃ, tathāpi upanissayasampannassapi ajātasattuno viya antarāyo bhavissatīti imassa therassapi katapāpakammamūlavippaṭisāravasena adhigamantarāyo ahosīti vadanti.
二十四、对逐句解释者谓之逐句解说，亦谓依次解说者。所谓巴纳他用义起提，即指对物品之用途、取得等的解释。此处指造作之物品置卖，对于物品之用途标示，如于日间赴市购得、保存、取出，谓曰“应于当日付与”乃为相应之规则要点。四种者谓四种阶层，指士族婆罗门地主及游方者之居止，或比库、比库尼、居士男、居士女之居止种类。所谓“相见”即知见之意，因缘显现，谓此“相见之声”与“壶中饮水力大；见狮生畏”语义相同，均为观见缘起说之因果。又有言曰“出家子之家子”，然因缘具足故，即使非出生于僧人之家，仍有果报障碍，如尊者亦经历此恶业之果障碍所及，是成就不顺遂境界也。
Kiṃ pana yesaṃ maggaphalānaṃ upanissayo atthi, buddhānaṃ sammukhībhāvepi tesaṃ antarāyo hotīti? Āma hoti, na pana buddhe paṭicca. Buddhā hi paresaṃ maggaphalādhigamāya ussāhajātā tattha nirantaraṃ yuttapayuttā eva honti, tasmā te paṭicca tesaṃ antarāyo na hoti, atha kho kiriyāparihāniyā vā pāpamittatāya vā hoti, kiriyāparihāni ca desakassa tasseva vā puggalassa tajjapayogābhāvato veditabbā, desakavasena panettha parihāni sāvakānaṃ vaseneva veditabbā, na buddhānaṃ vasena. Tathā hi sace dhammasenāpati dhanañjāniyassa brāhmaṇassa āsayaṃ ñatvā dhammaṃ desayissa, brāhmaṇo sotāpanno abhavissa. Evaṃ tāva desakassa vasena kiriyāparihāniyā antarāyo hoti. Sace pesso hatthārohaputto bhagavato sammukhā dhammaṃ suṇanto muhuttaṃ nisīdeyya, yāva tassa bhagavā attantapādike cattāro puggale vitthārena vibhajitvā deseti, sotāpattiphalena saṃyutto abhavissa. Evaṃ puggalassa vasena kiriyāparihāniyā antarāyo hoti nāma. Imassa hi upāsakassa kiriyāparihāni jātā apariniṭṭhitāya desanāya uṭṭhahitvā pakkantattā. Sace ajātasattu devadattassa vacanaṃ gahetvā pitughātakammaṃ nākarissa, sāmaññaphalasuttakathitadivase sotāpanno abhavissa, tassa vacanaṃ gahetvā pitughātakammassa katattā pana nāhosi. Evaṃ pāpamittatāya antarāyo hoti. Sudinnassapi pāpamittavasena antarāyo ahosīti daṭṭhabbaṃ. Yadi hi tena mātāpitūnaṃ vacanaṃ gahetvā purāṇadutiyikāya methunadhammo paṭisevito nābhavissa, na taṃmūlavippaṭisāravasena adhigamantarāyo abhavissa.
若谓圣道果者有依止缘故，即便在佛陀现前亦有障碍不成，则肯定有。但非由佛陀生起依止。佛陀为他人修证圣道果，勇猛精进彼处常随其契合，即依止因故彼处无障碍。但因行为破坏或恶友伴随，行为破坏乃由于正法向他者或个人阐释教法时之不契合，作为传法者由此失误，弟子因所处场所之行为破坏而受影响，此非由佛而生，而是由弟子之行为不善而有。比如若法军长老婆罗门知己恭敬宣教，彼婆罗门即成初果，已由传法场所之因缘故，行为破坏生其间。若有人刚听佛所说而即坐下，却未能听佛详尽分开四圣人之序言，未证初果，此亦为行为不善之依止使然。故弟子之行为被称为行为破坏或恶友伴，建立于未成熟之教法之际。也如若听信魔王迭瓦达德所说以致不杀父之恶业不行，则于当日初果得生，若不接受此语，则不成杀父罪业行为。恶友伴随之故，可观察苏定那亦因恶友而生障碍。若未曾及今而以父母言及旧恶固守家世之法，则无此等生果障碍。
Yannūnāti parivitakkanatthe nipātoti āha ‘‘parivitakkadassanameta’’nti. ‘‘Dhammaṃ suṇeyya’’nti kiriyāpadena vuccamāno eva hi attho ‘‘yannūnā’’ti nipātapadena jotīyati. Ahaṃ yannūna dhammaṃ suṇeyyanti yojanā. Yannūnāti ca yadi panāti attho. Yadi panāti idampi hi tena samānatthameva. Yaṃ dhammaṃ suṇātīti sambandho. Uḷāruḷārajanāti khattiyamahāsālādiuḷāruḷārajanākiṇṇā . Sace ayampi paṭhamaṃ āgaccheyya, bhagavantaṃ upasaṅkamitvā nisīdituṃ araharūpoti āha ‘‘pacchā āgatenā’’ti. Sikkhattayūpasaṃhitanti adhisīlaadhicittaadhipaññāsaṅkhātasikkhattayayuttaṃ. Thokaṃ dhammakathaṃ sutvā ahosīti sambandho. Idhāpi sutvā-saddo hetuatthoti daṭṭhabbo, savanakāraṇā etadahosīti vuttaṃ hoti. Yadi evaṃ atha kasmā ‘‘ekamantaṃ nisinnassa…pe… etadahosī’’ti vuttanti āha ‘‘taṃ panassa yasmā’’tiādi. Tattha tanti parivitakkanaṃ.
所谓“偶尔”用于打断思虑，谓之“此为偶尔之见”。用“当听法”之行语出现时，意即“偶尔”之助词高亮其意。言“我当偶尔听法”乃妄想连接。偶尔之义似语“若亦如此”。同理“当听彼法”乃连接之意。听闻之谓。所罗王等诸大士若来，礼敬世尊称为阿拉汉，谓“后来者也”。包含六和合戒。解法连贯，意即因缘、语言、听闻之因而生，于听见之因所成之法义，皆是可闻之理。即使此处听闻之因起，仍有语意现起，故谓之因。在此亦是如是，不是随意而起。若有人谓“坐于一旁……乃至……此因应缘”，世尊答曰“此因缘故”，正是此处的动机、思虑。
Saṅkhepakathāti visuṃ visuṃ paduddhāraṃ akatvā samāsato atthavaṇṇanā. Yena yena ākārenāti yena yena pakārena. Tena tena me upaparikkhatoti ‘‘kāmā nāmete aniccā dukkhā vipariṇāmadhammā aṭṭhikaṅkalūpamā’’ti (ma. ni. 1.234; 2.42; pāci. 417; mahāni. 3; cūḷani. khaggavisāṇasuttaniddesa 147) ca ādinā yena yena ākārena kāmesu ādīnavaṃ okāraṃ saṃkilesaṃ, tabbipariyāyato nekkhamme ānisaṃsaṃ guṇaṃ pakāsentaṃ bhagavatā dhammaṃ desitaṃ ājānāmi avabujjhāmi, tena tena pakārena upaparikkhato vīmaṃsantassa mayhaṃ evaṃ hoti evaṃ upaṭṭhāti. Sikkhattayabrahmacariyanti adhisīlasikkhādisikkhattayasaṅgahaṃ seṭṭhacariyaṃ. Ekampi divasanti ekadivasamattampi. Akhaṇḍaṃ katvāti dukkaṭamattassapi anāpajjanena akhaṇḍitaṃ katvā, akhaṇḍaacchiddādibhāvāpādanena vā. Akhaṇḍalakkhaṇavacanañhetaṃ. Carimakacittanti cuticittaṃ. Kiñcipi ekadesaṃ asesetvā ekanteneva paripūretabbatāya ekantaparipuṇṇaṃ. Kilesamalena amalīnaṃ katvāti taṇhāsaṃkilesādinā asaṃkiliṭṭhaṃ katvā, cittuppādamattampi saṃkilesamalaṃ anuppādetvā. Accantameva visuddhaṃ katvā pariharitabbatāya ekantaparisuddhaṃ. Tato eva saṅkhaṃ viya likhitanti saṅkhalikhitaṃ. Tenāha ‘‘likhitasaṅkhasadisa’’nti. Pariyodātaṭṭhena nimmalabhāvena saṅkhaṃ viya likhitaṃ dhotanti saṅkhalikhitanti āha ‘‘dhotasaṅkhasappaṭibhāga’’nti. ‘‘Ajjhāvasatā’’ti padappayogena agāranti bhummatthe upayogavacananti āha ‘‘agāramajjhe’’ti. Dāṭhikāpi massuggahaṇeneva gahetvā ‘‘massu’’tveva vuttaṃ, uttarādharamassunti attho. Kasāyena rattānīti kāsāyānīti āha ‘‘kasāyarasapītatāyā’’ti. Paridahitvāti nivāsetvā ceva pārupitvā ca. Agārassa hitanti agāravāso agāraṃ uttarapadalopena, tassa vaḍḍhiāvahaṃ agārassa hitaṃ.
所谓概括解说者，即不分具体句子而全面阐述其义。使用“以各种形式”等语。谓用一个又一个样式向我表述。言“色欲被称为无常、苦、变化之理”如《大念处经》等处所述。因所述种种烦恼之初，业障染污之起，缘起出世间解脱之道德功德，皆为世尊所教法之精髓。依此种种态势分解，依诸基础检察，由此我确证，故致心意诚念修学戒律等善法。日日修学与日常修习相应。所谓无间断，亦指为免恶法界之生产或断恶法根之无间斩断。所谓末心，谓最终之心绪。暂时断除一处不净，乃彻底圆满专心，达到绝对净洁。由此而书写为“汇编所记”，谓如汇集之义。由净洁无染书写成汇集典籍，谓“已洗之汇集、已净之汇集”。“正居于宅”之谓，指居住于宅处、住处之义。以木杖为标志称“木杖”，上下柄盖称“柄”。色欲之味谓为“色欲之味”，即色欲之淬取之味。所谓“熏烧持”，谓隐藏、覆盖、保持及整理。居止宅中，意义谓宅居住之利益与增益也。
§25
25.Ñātisālohitātiādīsu ‘‘ayaṃ ajjhattiko’’ti jānanti, ñāyanti vāti ñātī, lohitena sambandhāti sālohitā. Pitupakkhikā ñātī, mātupakkhikā sālohitā. Mātupakkhikā pitupakkhikā vā ñātī , sassusasurapakkhikā sālohitā. Mittāyantīti mittā, minanti vā sabbaguyhesu anto pakkhipantīti mittā. Kiccakaraṇīyesu sahabhāvaṭṭhena amā hontīti amaccā. Mamāyatīti mātā, piyāyatīti pitā. Sarīrakiccalesenāti uccārapassāvādisarīrakiccalesena. Ananuññātaṃ puttaṃ na pabbājetīti ‘‘mātāpitūnaṃ lokiyamahājanassa ca cittaññathattaṃ mā hotū’’ti na pabbājeti. Tatoyeva ca suddhodanamahārājassa tathā varo dinno.
二十五、关于亲戚亲属称谓等，谓“此者为内外者”言内者为亲属，谓亲属者称谓。以血缘关系为最紧密，如父母系为亲属，母方亲属称为“亲舅”，父方则为“亲甥”。又亲疏分明，如姑舅系为亲属，女亲属包括舅父。友人称谓谓为朋友，谓在大众中相互交往者视为友伴。言需协作契合，无我者谓无亲者。母谓“我母”，父谓“我父”。关于身体污点，谓因口语行为为身体污秽。未预先为子女辟支佛出家，意谓“勿令父母及世间广大群众心蒙疑惑”而不出家。对此，净头王亦同持此训令。
§26
26.Dhuranikkhepenāti bhaṇḍappayojanādīsu dhuranikkhepena. Tenāha ‘‘na hī’’tiādi. Piyāyitabboti piyoti āha ‘‘pītijananako’’ti. Manassa appāyanato manāpoti āha ‘‘manavaḍḍhanako’’ti. Sukhedhito taruṇadārakakāle, tato parañca sappikhīrādisādurasamanuññabhojanādiāhārasampattiyā sukhaparihato. Atha vā daḷhabhattikadhātijanādiparijanasampattiyā ceva paricchedasampattiyā ca uḷārapaṇītasukhapaccayūpahārehi ca sukhedhito, akiccheneva dukkhapaccayavinodanena sukhaparihato. Ajjhattikaṅgasampattiyā vā sukhedhito, bāhiraṅgasampattiyā sukhaparihato.
26.所谓静置器皿等器物之用，称为静置器皿。故文中有“不然”等词。以喜悦应当喜爱，故称“生喜者”。因心之近失，称为“增益心者”。年轻时乐于享受，后因诸如蜜蜂等过苦恶食饮等粮食丰盛而生乐极而厌。或因坚硬主食和矿物之类饮食丰盛及多方分割之功德，连粗糙细腻之乐食俱备而生乐；虽未厌恶，亦因苦之因缘消除而引起乐极而厌。因内在烦恼之功德生乐，因外在财利之功德惭愧而乐极而厌。
Kiñcīti etassa vivaraṇaṃ ‘‘appamattakampi kalabhāga’’nti. Yadā jānāti-saddo bodhanattho na hoti, tadā tassa payoge ‘‘sappino jānāti, madhuno jānātī’’tiādīsu viya karaṇatthe sāmivacanaṃ saddatthavidū icchantīti āha ‘‘kiñci dukkhena nānubhosī’’ti. Tenāha ‘‘karaṇatthe sāmivacanaṃ, anubhavanatthe ca jānanā’’ti. Ettha ca kiñci dukkhena nānubhosīti kenaci dukkhena karaṇabhūtena visayaṃ nānubhosīti evamattho veditabbo. ‘‘Kiñcī’’ti etthāpi hi karaṇatthe sāmivacanassa lopo kato. Teneva ca vakkhati ‘‘vikappadvayepi purimapadassa uttarapadena samānavibhattilopo daṭṭhabbo’’ti. Yadā pana jānāti-saddo saraṇattho hoti, tadā saraṇatthānaṃ dhātusaddānaṃ payoge ‘‘mātu sarati, pitu sarati, bhātu jānātī’’tiādīsu viya upayogatthe sāmivacanaṃ saddasatthavidū vadantīti āha ‘‘atha vā kiñci dukkhaṃ nassarasīti attho’’ti, kassaci dukkhassa ananubhūtattā attanā anubhūtaṃ appamattakampi dukkhaṃ pariyesamānopi abhāvatoyeva nassarasīti attho . Vikappadvayepīti anubhavanasaraṇatthavasena vutte dutiyatatiyavikappadvaye. Purimapadassāti ‘‘kiñcī’’ti padassa. Uttarapadenāti ‘‘dukkhassā’’ti padena. Samānavibhattilopoti uttarapadena samānassa sāmivacanassa lopo. ‘‘Kassaci dukkhassā’’ti vattabbe vikappadvayepi purimapade sāmivacanassa lopaṃ katvā ‘‘kiñci dukkhassā’’ti niddeso kato. Anicchakāti anicchantā. Evaṃ santeti nanu mayaṃ sudinna sāmādīsu kenacipi upāyena appaṭisādhanena appaṭikārena maraṇenapi tayā akāmakāpi vinā bhavissāma, evaṃ sati. Yenāti yena kāraṇena. Kiṃ panāti ettha kinti karaṇatthe paccattavacananti dassento āha ‘‘kena pana kāraṇenā’’ti.
其意详解谓“甚至时间片段也不放过”。当知道“声”非指示时，便用彼用途之语，如“蜜蜂知晓、蜂儿识得”等喻作举例，表示在作用时欲以辅助语言为声义通达者，故说“勿以或多苦受自忧”。由此说：“作用时辅助语言，觉受时是认知”。此处“勿以或多苦受”意指因某痛苦作为缘故并未觉受该对象，便如此解。且“某些”字于辅助语言处被省略。由此述：“前一词中两种变化，后一语中相同含义之消失显现”。若知“知道”语能作避难所，于避难处成分使用如“母亲哺乳、父亲哺育、兄弟识得”等用法，声义通达者曰：“或有苦随之消散”，此意为因未曾亲历某痛苦，经观察及少许痛苦寻找均无存在，故称其完全消失。所谓变化之二，乃因体验消散缘起之表显，第一语为“某些”，第二语为“苦之”，第三语为“相同意义之消失”。“某人之苦”语中因省略第一语中辅助语言，故成“某些苦”指代。所谓不欲之意即非所欲。此示本师缘起之鞭策，虽于正定中偶尔无所欲，死亦勿令心生不善，故曰如是。谓“以何因缘”，意示此处因何而生。何谓“以何因缘”，即谓此处指示的是作用处所的单独名义，于是说“缘某因缘”云云。
§28
28.Gandhabbanaṭanāṭakādīnīti ettha gandhabbā nāma gāyanakā, naṭā nāma raṅganaṭā, nāṭakā laṅghanakādayo. Paricārehīti ettha parito tattha tattha yathāsakaṃ visayesu cārehīti atthoti āha ‘‘indriyāni cārehī’’tiādi. Paricārehīti vā sukhūpakaraṇehi attānaṃ paricārehi attano paricaraṇaṃ kārehi. Tathābhūto ca yasmā laḷanto kīḷanto nāma hoti, tasmā ‘‘laḷā’’tiādi vuttaṃ. Bhuñjitabbato paribhuñjitabbato visesato pañca kāmaguṇā bhogā nāmāti āha ‘‘bhoge bhuñjanto’’ti. Dānappadānānīti ettha niccadānaṃ dānaṃ nāma, uposathadivasādīsu dātabbaṃ atirekadānaṃ padānaṃ nāma. Paveṇīrakkhaṇavasena vā dīyamānaṃ dānaṃ nāma, attanāva paṭṭhapetvā dīyamānaṃ padānaṃ nāma. Pacurajanasādhāraṇaṃ vā nātiuḷāraṃ dānaṃ nāma, anaññasādhāraṇaṃ atiuḷāraṃ padānaṃ nāma. Ādi-saddena sīlādīni saṅgaṇhāti. Natthi etassa vacanappaṭivacanasaṅkhāto ālāpasallāpoti nirālāpasallāpo.
28.所谓“花香舞剧等”，此处“花香”指歌唱者，“舞者”指舞台舞者，“剧者”指跳跃戏剧者等。所谓“侍奉”，意指这里周围各处，依照相应之境界侍奉，即曰“调御根身”等。所谓“侍奉”，亦谓以种种轻松之品自我调护，即自身之调护。因其本质是嬉戏玩乐，故称“嬉戏者”云云。所谓“享用”，指特别享用五种欲乐之财物，故称“享用者”。所谓“施予供养”，指必定施舍之事，于守斋日等给予，不是多次而是一次性之供养。所谓“以怀筒护送而施”，意指亲手设置护筒施赠之事。所谓“广大人民所供养，非奢华之施”，此指非非常奢华的施赠品。以起始辞缀数量戒律等，意谓此涵盖戒律等义。此处没有反义词，称之为“胡语废语”。
§30
30.Balaṃ gāhetvāti ettha balaggahaṇaṃ nāma kāyabalassa uppādanamevāti āha ‘‘kāyabalaṃ janetvā’’ti. Assumukhanti assūni mukhe etassāti assumukho, taṃ assumukhaṃ, assukilinnamukhanti attho. Gāmoyeva gāmantasenāsanaṃ gāmapariyāpannattā gāmantasenāsanassa. Atirekalābhapaṭikkhepenāti ‘‘piṇḍiyālopabhojanaṃ nissāyā’’ti (mahāva. 128) evaṃ vuttabhikkhāhāralābhato adhikalābho saṅghabhattādiatirekalābho, tassa paṭikkhepenāti attho. Tenāha ‘‘cuddasabhattāni paṭikkhipitvā’’ti. Saṅghabhattaṃ uddesabhattaṃ nimantanabhattaṃ salākabhattaṃ pakkhikaṃ uposathikaṃ pāṭipadikaṃ āgantukabhattaṃ gamikabhattaṃ gilānabhattaṃ gilānupaṭṭhākabhattaṃ vihārabhattaṃ dhurabhattaṃ vārabhattanti imāni cuddasa bhattāni. Tattha sakalassa saṅghassa dātabbaṃ bhattaṃ saṅghabhattaṃ. Katipaye bhikkhū uddisitvā dātabbaṃ bhattaṃ uddesabhattaṃ. Ekasmiṃ pakkhe ekadivasaṃ dātabbaṃ bhattaṃ pakkhikaṃ. Uposathe dātabbaṃ bhattaṃ uposathikaṃ. Pāṭipadadivase dātabbaṃ bhattaṃ pāṭipadikaṃ. Vihāraṃ uddissa dātabbaṃ bhattaṃ vihārabhattaṃ. Dhurageheyeva ṭhapetvā dātabbaṃ bhattaṃ dhurabhattaṃ. Gāmavāsīādīhi vārena dātabbaṃ bhattaṃ vārabhattaṃ.
30.所谓执持力量，此处“执持力量”即身体力量之产生。所谓“牙线端”，指牙缝端口之处，谓之牙缝端、齿缝端。所谓乡村军队驻扎，指乡村军事包围乡村军队驻地之义。所谓因过度获得而失明，谓粮食消失依赖粮食之意(大部经 128)云：“若得比库食粮过多，超出常量外粮”，得此故称“超出量”。所谓“十四种粥食”，有僧众饮食、招待饮食、值日饮食、记号饮食、半月供养、守斋日供养、行为供养、来客供养、行走供养、病患供养、病患照护者供养、住所供养、顿食供养、布施供养等十四种。凡是总僧团应当施舍之为僧团食粮。若某些比库指定施舍，则为指定食粮。一方旬间一天之食为旬食，守斋日为守斋食，行为日为行为食。住所供养谓住所食粮，顿食供养是顿食粮，乡村居住者以月份为限施舍粮食。
Atha ‘‘gahapaticīvaraṃ paṭikkhipitvā’’ti kasmā vuttaṃ. Gahaṇe hi sati paṭikkhepo yujjeyya, na ca paṭhamabodhiyaṃ gahapaticīvarassa paṭiggahaṇaṃ anuññātaṃ parato jīvakavatthusmiṃ anuññātattā. Teneva vakkhati jīvakavatthusmiṃ (mahāva. aṭṭha. 337) ‘‘bhagavato hi buddhabhāvappattito paṭṭhāya yāva idaṃ vatthaṃ, etthantare vīsati vassāni na koci gahapaticīvaraṃ sādiyi, sabbe paṃsukūlikāva ahesu’’nti. Sudinno ca paṭhamabodhiyaṃyeva pabbajito. Teneva vakkhati ‘‘sudinno hi bhagavato dvādasame vasse pabbajito, vīsatime vasse ñātikulaṃ piṇḍāya paviṭṭho, sayaṃ pabbajjāya aṭṭhavassiko hutvā’’ti. Tasmā ‘‘gahapaticīvaraṃ paṭikkhipitvā’’ti kasmā vuttanti? Vuccate – ananuññātepi gahapaticīvare paṃsukūlikaṅgasamādānavasena gahapaticīvaraṃ paṭikkhittaṃ nāma hotīti katvā vuttaṃ ‘‘gahapaticīvaraṃ paṭikkhipitvā’’ti.
又云“舍宅衣被舍弃”，问为何有此说。问曰：宅舍中应舍弃者，并非先佛陀初证时之宅衣被物，后来者因生计所致故得许可。故言在生计事物中(大部讲事集 337)谓：“佛陀成佛后，如此此衣服，在内二十年内，无人得舍宅衣被，众皆衣尘堆衣。”苏定那初证为第一证，言“苏定那于佛陀十二年出家，二十余年托亲族乞食，自出家已八年”，故为何谓“舍宅衣被”？答曰：即使未经允许，因衣被混杂尘垢，谓舍宅衣被，即此意也。
Loluppacāraṃ paṭikkhipitvāti kusalabhaṇḍassa bhusaṃ vilumpanaṭṭhena loluppaṃ vuccati taṇhā, loluppena caraṇaṃ loluppacāro, taṇhāvasena gharapaṭipāṭiṃ atikkamitvā bhikkhāya caraṇaṃ, taṃ paṭikkhipitvāti attho. Tenāha ‘‘gharapaṭipāṭiyā bhikkhāya pavisatī’’ti. Ettha ca āraññikaṅgādipadhānaṅgavasena sesadhutaṅgānipi gahitāneva hontīti veditabbaṃ. Vajjīnanti rājāno apekkhitvā sāmivacanaṃ kataṃ, vajjīrājūnanti attho. Janapada-saddassa taṃnivāsīsupi pavattanato ‘‘vajjīsū’’ti janapadāpekkhaṃ bhummavacanaṃ, vajjināmake janapadeti attho.
所谓打断放逸，即因贪欲资粮的秸秆浸湿故称之为放逸；贪欲的行持则谓放逸行；以贪欲具足之因缘，越训修持的家居生活，转入比库的生活，谓此即为“打破”。文中谓“以家居习惯入比库门”云云。此处亦当知舍弃林居等制约及余余衣物，皆已具足。所谓“瓦氏”，指君主，文中以“瓦氏王子”即“瓦氏”的代称。虽为地方名号，但乡民间亦依此称之“瓦氏”，即国土之名也。
Upabhogaparibhogūpakaraṇamahantatāyāti pañcakāmaguṇasaṅkhātānaṃ upabhogānañceva hatthiassarathaitthiyādiupabhogūpakaraṇānañca mahantatāya. Upabhogūpakaraṇāneva hi idha paribhogūpakaraṇasaddena vuttāni. Tenevāha ‘‘ye hi tesaṃ upabhogā, yāni ca upabhogūpakaraṇāni, tāni mahantānī’’ti. ‘‘Upabhogā hatthiassarathaitthīādayo, upabhogūpakaraṇāni tesameva suvaṇṇādiupakaraṇānī’’tipi vadanti. Sārakānīti sārabhūtāni. Nidhetvāti nidahitvā, nidhānaṃ katvāti attho. Divasaparibbayasaṅkhātabhogamahantatāyāti divase divase paribhuñjitabbasaṅkhātabhogānaṃ mahantatāya. Jātarūparajatasseva pahūtatāyāti piṇḍapiṇḍavasena ceva suvaṇṇamāsakarajatamāsakādivasena ca jātarūparajatasseva pahūtatāya. Vittīti tuṭṭhi, vittiyā upakaraṇaṃ vittūpakaraṇaṃ, pahūtaṃ nānāvidhālaṅkārabhūtaṃ vittūpakaraṇametesanti pahūtavittūpakaraṇā. Tenāha ‘‘alaṅkārabhūtassā’’tiādi. Vohāravasenāti vaṇijjāvasena vaḍḍhikatādivasena. Dhanadhaññassa pahūtatāyāti sattaratanasaṅkhātassa dhanassa sabbapubbaṇṇāparaṇṇasaṅgahitassa dhaññassa ca pahūtatāyāti attho. Tattha ‘‘suvaṇṇarajatamaṇimuttāveḷuriyavajirapavāḷāni satta ratanānī’’ti vadanti. Sālivīhiādi pubbaṇṇaṃ purakkhataṃ sassaphalanti katvā, tabbipariyāyato muggamāsādi aparaṇṇanti veditabbaṃ. Ukkaṭṭhapiṇḍapātikattāti sesadhutaṅgaparivāritena ukkaṭṭhapiṇḍapātadhutaṅgena samannāgatattā. Tenāha ‘‘sapadānacāraṃ caritukāmo’’ti.
所谓消耗、耗损等器具之大者，是指五种功用之消耗器具的消耗，如象车、战象等消耗器之大。这里所谓消耗器，实际上讲的是耗损器的名称。因此说：“那些消耗物以及消耗器，就是这些大器具。”所谓消耗，指象车、战象等消耗器，这些和金等饰器的功用器具是同类。所谓谷物，是指谷物质。所谓储藏，即是收藏，意即积存。所谓日常消费统计之大者，是指每天应当消费的统计数量之大。所谓生财如生金银财宝之众，是指成群密集如金银宝石的积聚。如他们所说：“金、银、宝石、珊瑚、琉璃、钻石、硬玉七宝即此。”譬如稻谷成熟时，突然结成一团，就如金银宝石聚集成团一样。所谓具备周身污垢的被褥，是指由灰尘覆盖的厚重被褥。故有言：“这是期盼同伴相处之处。”
§31
31. Antojātatāya vā ñātisadisī dāsīti ñātidāsī. Pūtibhāveneva lakkhitabbadoso vā ābhidosiko, abhidosaṃ vā paccūsakālaṃ gato patto atikkantoti ābhidosiko. Tenāha ‘‘ekarattātikkantassa vā’’tiādi. Pūtibhūtabhāvena paribhogaṃ nārahatīti aparibhogāraho. Chaḍḍanīyasabhāve nicchitepi pucchākāle sandehavohāravaseneva pucchituṃ yuttanti āha ‘‘sace’’ti. Ariyavohārenāti ariyasamudācārena. Ariyā hi mātugāmaṃ bhaginivādena samudācaranti. Nissaṭṭhapariggahanti pariccattālayaṃ.
31、关于愚生的亲属奴仆，称为亲属女仆。若以纯洁之体而论其过失，则为轻微过失；若过失已过，且超出其限时，则为有严重过失。故言：“一日越限者……”等。以纯洁之体而言，是指未曾消耗者，称为未消耗女仆。因其易舍之本性，确有疑问，故于质询时，如同询问商业事务一般，应当提出条件，称“假使……”等。所谓高贵商业，是指高尚行为。高贵女士之间以姐妹情谊相交往。所谓未取回的赃物，是指暂时放置用具器物。
‘‘Ākirā’’ti vuttattā ‘‘viññatti vā’’ti vuttaṃ, ‘‘sace taṃ chaḍḍanīyadhamma’’nti pariyāyaṃ amuñcitvā vuttattā ‘‘payuttavācā vā’’ti vuttaṃ, paccayapaṭisaṃyuttā vācā payuttavācā. Vattuṃ vaṭṭatīti nirapekkhabhāvato vuttaṃ , idha pana visesato aparibhogārahattāva vatthuno. Aggaariyavaṃsikoti ariyavaṃsapaṭipattipūrakānaṃ aggo uttamo. Nimīyati saññāyatīti nimittaṃ, yathāsallakkhito ākāroti āha ‘‘gihikāle sallakkhitapubbaṃ ākāra’’nti. Hatthapiṭṭhiādīni olokayamānā ‘‘sāmiputtassa me sudinnassa viya suvaṇṇakacchapapiṭṭhisadisā imā hatthapādapiṭṭhiyo, haritālavaṭṭiyo viya suvaṭṭitā aṅguliyo, madhuro saro’’ti gihikāle sallakkhitapubbaṃ ākāraṃ aggahesi sañjāni sallakkhesi. Kasmā pana sā ñātidāsī disvāva na sañjānīti āha ‘‘sudinno hī’’tiādi. Pabbajjupagatenāti pabbajjaṃ upagatena, pabbajitenāti attho. Gharaṃ pavisitvāti gehasāminiyā nisīditabbaṭṭhānabhūtaṃ antogehaṃ pavisitvā. Yaggheti imassa ārocayāmīti ayamatthoti āha ‘‘ārocanatthe nipāto’’ti. ‘‘Yagghe jāneyyāsīti suṭṭhu jāneyyāsī’’tipi atthaṃ vadanti. Ālapaneti dāsijanassa ālapane. Tenāha ‘‘evañhī’’tiādi.
“跋棋罗”者，即称作“景象”，言辞描述为“若乃违灭之物”，另外不执着而言为“连结语”，即因缘相应之言辞。所谓论述如轮转，因无偏私而言，即此处特别指未被消耗者的用具。诸尊贵先辈的传承是先驱、至高。所谓被具体化为标记，谓有明显形状，如世俗显眼的家用器物。被观察时，曾以邻居苏定之佛像装饰的金盘为喻，诸臂足印如环圈，花纹优美，犹如甘甜露珠。为何认作亲属女仆，见之却不自觉呢？意即“生于清明”而识别不清。所谓赴沙门出家，言出家之意。入家，则是入宅，坐于主人处。说“要通知”，即该义为“通知之地”。“应知通知”，意即“恰当地应该明了”。叫作与家奴交谈时，称谓“如是如此”等。
§32
32.Gharesu sālā hontīti gharesu ekamante bhojanasālā honti pākāraparikkhittā susaṃvihitadvārabandhā susammaṭṭhavālikaṅgaṇā. Udakakañjiyanti udakañca kañjiyañca. Kasmā pana īdisāyameva sālāya aññataraṃ kuṭṭamūlanti ayamattho vuttoti āha ‘‘na hi pabbajitā’’tiādi. Asāruppe ṭhāneti bhikkhūnaṃ ananucchavike padese. Atthi nu khoti nu-saddo pucchanatthe, kho-saddo vacanasiliṭṭhatāya vutto. Nukhoti vā nipātasamudāyo pucchanattho. Tena nāma-saddassa pucchanatthataṃ dasseti. Yesaṃ no tvanti yesaṃ no putto tvaṃ. Īdise ṭhāneti kiñcāpi taṃ ṭhānaṃ bhikkhūnaṃ ananurūpaṃ na hoti, tathāpi mādisānaṃ mahābhogakulānaṃ puttassa parakule āsanasālāyaṃ nisīditvā bhojanaṃ nāma ayuttarūpanti maññamāno āha. Tenevāha ‘‘nanu nāma, tāta sudinna, sakaṃ gehaṃ gantabba’’nti. Aññenapi pakārena nāmasaddassa pucchanatthatameva dassento āha ‘‘tathā atthi nu kho tātā’’tiādi. Tathāti samuccayattho. Idāni nāmasaddassa maññanatthataṃ dassento āha ‘‘tathā atthi maññe’’tiādi.
32. 说家中有食堂时，指家中某侧设有供餐厅所，四围围墙围合，门窗整洁，栏杆干净。所谓净水及粥水。为何这里称食堂，其义谓有别处称为库房。又谓彼处为无固定住处者比库之住所。此语中，有的正问“是否有？”问语“是”的发音乃因语言习惯所致。谓“有”的音节乃引发问语的目的。意即“并非所有之处”，即此处指有些坐处不合比库之宜。然若为富豪之家之子弟外人，在坐于客厅座处用餐时，虽非合用之处，仍以为可行。由此言“确实该去拜访，儿子”。用另一方式说明名称问语意旨，言“是否真的如此？”等。汇总而言，现说明名称诠释含义，谓“我想如此也是”。
Dukkhābhitunnatāyāti mānasikena dukkhena abhipīḷitattā. Etamatthanti ‘‘atthi nu kho, tāta sudinna, amhākaṃ dhana’’ntiādinā yathāvuttamatthaṃ. Anokappanāmarisanatthavasenāti ettha anokappanaṃ asaddahanaṃ. Amarisanaṃ asahanaṃ. Anāgatavacanaṃ anāgatasaddappayogo, attho pana vattamānakālikova. Tenāha ‘‘paccakkhampī’’ti. Na marisayāmīti na visahāmi. Taṃ na sundaranti ‘‘tadāya’’nti pāṭhaṃ sandhāyāha. Alaṃ, gahapati, kataṃ me ajja bhattakiccanti thero ukkaṭṭhaekāsanikatāya paṭikkhipanto evamāha. Ukkaṭṭhaekāsanikatāyāti ca idaṃ bhūtakathanavasena vuttaṃ therassa tathābhāvadīpanatthaṃ. Mudukassapi hi ekāsanikassa yāya nisajjāya kiñcimattampi bhojanaṃ bhuttaṃ, vattasīsenapi tato vuṭṭhitassa puna bhuñjituṃ na vaṭṭati. Tenāha tipiṭakacūḷābhayatthero ‘‘āsanaṃ vā rakkheyya bhojanaṃ vā’’ti. Ukkaṭṭhapiṇḍapātikopi samānoti nidassanamattamidaṃ, thero sapadānacārikesupi ukkaṭṭhoyeva. Ukkaṭṭhasapadānacārikopi hi purato ca pacchato ca āhaṭabhikkhampi aggahetvāva gharadvāre ṭhatvā pattavissajjanameva karoti, tasmā thero ukkaṭṭhasapadānacārikattāpi svātanāya bhikkhaṃ nādhivāseti. Atha kasmā ‘‘adhivāsesī’’ti āha ‘‘sace ekabhattampi na gahessāmī’’tiādi. Paṇḍitā hi mātāpitūnaṃ ācariyupajjhāyānaṃ vā kātabbaṃ anuggahaṃ ajjhupekkhitvā dhutaṅgavisuddhikā na bhavanti.
所谓痛苦所扰，即心意被痛苦压迫。此义谓“确实有，儿子，谁谓非吾等之财物”。所谓难以忍受言语，是指此处无断绝言语，难以忍受之意。所谓未来之言，是指将来的言语表达，此处意义如同时现在发生。因而言“暂时之”。谓“不忍受”，即不放下。谓“非悅”，改读为“当时”，以便调和。曰“我今日已料理饮食事”，长老以比库因一餐坐具不足，以致难以进食为例，引出故事。故有三藏中老长老言，“当护座具，或食”之说。所谓具备厚被，是指被褥周身皆被灰尘覆盖。长老亦如同行僧者，守持戒律，不卧处僻静山野。长老言“如住者”。出家已进者，指已进出家门，已正式入沙门道者。进入宅院者，是指受家主礼请到宅内坐处。所说“告知”含义为“传达消息”。祝愿“宜知晓”的意旨。所谓与家仆交谈，谓语“正如此”等。
§33
33.Majjhimappamāṇoti catuhattho puriso majjhimappamāṇo. ‘‘Chahattho’’tipi keci. Tiro karonti etāyāti tirokaraṇīti sāṇipākāravacano ayaṃ tirokaraṇī-saddoti āha ‘‘tirokaraṇiyanti karaṇatthe bhumma’’nti. ‘‘Tirokaraṇiyā’’ti vattabbe ‘‘tirokaraṇiya’’nti karaṇatthe bhummaṃ vuttaṃ. Tirokaraṇīya-saddo vā ayaṃ sāṇipākārapariyāyoti dassento āha ‘‘atha vā’’tiādi. Taṃ parikkhipitvāti taṃ samantato khipitvā, parito bandhitvāti vuttaṃ hoti. Tenāha ‘‘samantato katvā’’ti. Vibhattipatirūpakopi nipāto hotīti āha ‘‘tenāti ayampi vā’’tiādi.
33. “中尺度”意谓四肢体格中等之人。若有称“六肢者”，谓六肢，即六通用仪式本词语。本句“六肢者”，谓为手足等器具。谓“倒置”为反方向之意。所谓倒向，乃手足向内侧转之言。从此词可知“倒置之器”为手足之别称。谓“倒向者”，是指器具底部。谓该言叶为同义转述，即表明“也有其类”。谓“四周倒置”者，是指环绕四侧整齐排列之意。谓“把其环绕”，指围绕、捆束之义。故谓“四面围绕”。说“分开之代表”为倒置意。
§34
34. ‘‘Atha kho āyasmato sudinnassa pitā sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā āyasmato sudinnassa kālaṃ ārocesi – ‘kālo, tāta sudinna, niṭṭhitaṃ bhatta’nti’’ evaṃ kālārocanassa pāḷiyaṃ anāruḷhattā āha – ‘‘kiñcāpi pāḷiyaṃ kālārocanaṃ na vutta’’nti. Ārociteyeva kāleti ‘‘kālo, tāta sudinna, niṭṭhitaṃ bhatta’’nti kāle ārociteyeva. Dve puñjeti kahāpaṇapuñjañca suvaṇṇapuñjañca.
34. 当时，具寿苏定那的父亲在舍宅中备置了适宜的副食和主食，通知具寿苏定那时辰已到，说：“苏定那呀，饭已备齐。”对此时辰通知的巴利语没有登里耶形式，故有言：“任何登里耶语均未出现登里耶形式。”当通知时即称“时辰已到”，时辰到时即告知。此处有两种功德：一是金钱的功德，二是黄金的功德。
Pettikanti pitito āgataṃ pettikaṃ. Nihitanti bhūmigataṃ. Payuttanti vaḍḍhivasena payojitaṃ. Taddhitalopaṃ katvā veditabbanti yathā aññatthāpi ‘‘pitāmahaṃ dhanaṃ laddhā, sukhaṃ jīvati sañjayo’’ti vuttaṃ, evaṃ taddhitalopaṃ katvā vuttanti daṭṭhabbaṃ. Pitāmahato āgataṃ, pitāmahassa vā idaṃ petāmahaṃ. Pabbajitaliṅganti samaṇavesaṃ. Na rājabhītoti aparādhakāraṇā na rājakulā bhīto. Yesaṃ santakaṃ dhanaṃ gahitaṃ, te iṇāyikā. Palibuddho pīḷito.
“饿鬼”一词意指被饿鬼所降，意谓落于饿鬼；“埋藏”指埋于地中；“连结”是指增长般的连接。断除该比喻后应理解为：如『祖先得财，生活安乐』之说，断除此比喻后应通达此义。关于祖先降临，或谓此谓“饿鬼祖先”。出家之标志是沙门装束。非因惧怕国王，亦非因罪过而惧，不惜积存钱财者，称为有执著者。被负担重压者则受苦扰。
Vibhattipatirūpakoti ‘‘tenā’’ti padaṃ sandhāyāha. Taṃnidānanti taṃ dhanaṃ nidānaṃ kāraṇamassāti taṃnidānaṃ. Assāti paccattavacanassa, padassa vā. Bhayanti cittassa utrastākārena pavattabhayaṃ adhippetaṃ, na ñāṇabhayaṃ, nāpi ‘‘bhāyati etasmā’’ti evaṃ vuttaṃ ārammaṇabhayanti āha ‘‘cittutrāsoti attho’’ti. Chambhitattanti teneva cittutrāsabhayena sakalasarīrassa chambhitabhāvo. Visesato pana hadayamaṃsacalananti āha ‘‘kāyakampo hadayamaṃsacalana’’nti. Lomahaṃsoti tena bhayena tena chambhitattena sakalasarīralomānaṃ haṭṭhabhāvo, so pana nesaṃ bhittiyaṃ nāgadantānaṃ viya uddhaṃmukhatāti āha ‘‘lomānaṃ haṃsanaṃ uddhaggabhāvo’’ti.
“分解持有之形象”意指“以此”为由表达。于是“那财产”意谓“该财产”而成因由。助词“assāti”指近称单词。恐惧指心为恐怖所摄，乃属起始之恐非智慧之忧，非依“因此恐惧”。此为“触缘恐”，以其意为“心之恐惧”。“震惧”因此心恐现身，及全身震动。特别是心肌之震荡，谓“身体震颤，心肌震荡”。“毛发竖起”意指此恐惧与震惧，令全身毛发竖立，如蛇牙似之上扬，称为“毛发之竖起”。
§35
35.Attanāti paccatte karaṇavacanaṃ, sayanti attho. Devaccharānanti anaccantiyo sandhāyāha. Devanāṭakānanti naccantiyo, pariyāyavacanaṃ vā etaṃ devakaññānaṃ. Samuppannabalavasokā hutvāti ayaṃ loko nāma attānaṃva cinteti, tasmā sāpi ‘‘idāni ahaṃ anāthā jātā’’ti attānaṃva cintayamānā ‘‘ayaṃ ajja āgamissati, ajja āgamissatī’’ti aṭṭha vassāni bahi na nikkhantā etaṃ nissāya mayā dārakopi na laddho, yassa ānubhāvena jīveyyāmi, ito cāmhi parihīnā aññato cāti samuppannabalavasokā hutvā. Kularukkhapatiṭṭhāpane bījasadisattā kulavaṃsappatiṭṭhāpako putto idha bījakoti adhippetoti āha ‘‘kulavaṃsabījakaṃekaṃ putta’’nti. Saṃ nāma dhanaṃ, tassa patīti saṃpati, dhanavā vibhavasampanno. Diṭṭhadhammikasamparāyikahitāvahattā tassa hitanti sāpateyyaṃ, tadeva dhanaṃ vibhavoti āha – ‘‘imaṃ sāpateyyaṃ evaṃ mahantaṃ amhākaṃ vibhava’’nti.
35. “自己”意谓“自身”，作行为之主体。谈及天女，谓“舞女”。天舞者，亦为变化辞。因生起忧恼而虚拟此为此世界，以此思“现在我成孤儿。”又念“今日他将来，今日她将来”，八年不出外，依此未得儿童之存在。【种树立门】谓种子庄严者，是弘扬家族之子，此称为“家族种子之唯一儿子”。财富即为“庄严”，拥有财富则富裕。因见有正法及利他如施，无疑为善，故财富谓“财富庄严”。是为“如此伟大的我所拥有的生计”。
§36
36. Itthīnaṃ kumārībhāvappattito paṭṭhāya pacchimavayato oraṃ asati vibandhe aṭṭhame aṭṭhame sattāhe gabbhāsayasaññite tatiye āvatte katipayā lohitapīḷakā saṇṭhahitvā aggahitapubbā eva bhijjanti, tato lohitaṃ paggharati, tattha utusamaññā pupphasamaññā cāti āha – ‘‘pupphanti utukāle uppannalohitassa nāma’’nti. Gabbhapatiṭṭhānaṭṭhāneti yasmiṃ okāse dārako nibbattati, tasmiṃ padese. Saṇṭhahitvāti nibbattitvā. Bhijjantīti aggahitapubbā eva bhijjanti. Ayañhi tāsaṃ sabhāvo. Dosenāti lohitamalena. Suddhe vatthumhīti paggharitalohitattā anāmayattā ca nahānato paraṃ catutthadivasato paṭṭhāya suddhe gabbhāsaye. Suddhe pana vatthumhi mātāpitūsu ekavāraṃ sannipatitesu yāva satta divasāni khettameva hoti gabbhasaṇṭhahanassa parittassa lohitalepassa vijjamānattā. Keci pana ‘‘aḍḍhamāsamattampi khettamevā’’ti vadanti. Bāhāyanti adhikaraṇe bhummanti āha ‘‘purāṇadutiyikāya yā bāhā, tatra naṃ gahetvā’’ti. Upayogatthe bhummavacanampi yujjatiyeva yathā ‘‘sudinnassa pādesu gahetvā’’ti.
36. 女子胚胎形成时，怀孕八、十、七周时，子宫内膜有若干血块，先集结凝固，后发生血块，仿佛花朵之形，称为“花状血块”。子宫所在之处即称“子宫位置”。“集结”意指凝结成形。血块为集结初期之凝块，此为自然现象。“贪饮”指血之凝聚。怀孕清净时，洗浴后至第四日将血块清除，使胚胎得以保持清净。清净期间，父母聚会不超过七日，血块清除的地域即为胎儿保护区。有些说“甚至半个月也算是保护区域”。“扩展”指胎盘周围之地，后表示“旧时一二月者”，谓“勿取此处”，故以“保护期”措词，如“握于苏定那之足”。
Pubbepi paññattasikkhāpadānaṃ sabbhāvato apaññatte sikkhāpadeti pārājikaṃ sandhāya vuttanti āha – ‘‘paṭhamapārājikasikkhāpade aṭṭhapite’’ti. Vuttamevatthaṃ vibhāvento āha – ‘‘bhagavato kira paṭhamabodhiya’’ntiādi. Evarūpanti pārājikapaññattiyā anurūpaṃ. Nidassanamattañcetaṃ, saṅghādisesapaññattiyā anurūpampi ajjhācāraṃ nākaṃsuyeva. Tenevāha – ‘‘avasese pañca khuddakāpattikkhandhe eva paññapesī’’ti. Idañca thullaccayādīnaṃ pañcannaṃ lahukāpattikkhandhānaṃ sabbhāvamattaṃ sandhāya vuttaṃ, na pañcāpattikkhandhānaṃ anavasesato paññattattāva. Paṭhamabodhiyaṃ pañcannaṃ lahukāpattīnaṃ sabbhāvavacaneneva dhammasenāpatissa sikkhāpadapaññattiyācanā visesato garukāpattipaññattiyā pātimokkhuddesassa ca hetubhūtāti daṭṭhabbā. Keci pana ‘‘tasmiṃ tasmiṃ pana vatthusmiṃ avasesapañcakhuddakāpattikkhandhe eva paññapesīti idaṃ dvādasame vasse verañjāyaṃ vutthavassena bhagavatā tato paṭṭhāya aṭṭhavassabbhantare paññattasikkhāpadaṃ sandhāya vutta’’nti vadanti, taṃ na sundaraṃ tato pubbepi sikkhāpadapaññattiyā sabbhāvato. Teneva verañjakaṇḍe ‘‘ekabhikkhunāpi ratticchedo vā pacchimikāya tattha vassaṃ upagacchāmāti vassacchedo vā na kato’’ti ca ‘‘sāmampi pacanaṃ samaṇasāruppaṃ na hoti, na ca vaṭṭatī’’ti ca vuttaṃ. Ārādhayiṃsūti cittaṃ gaṇhiṃsu, ajjhāsayaṃ pūrayiṃsu, hadayagāhiniṃ paṭipattiṃ paṭipajjiṃsūti attho. Ekaṃ samayanti ekasmiṃ samaye, paṭhamabodhiyanti attho.
此前对戒律条文之规定皆全面禁止，谓犯此戒即为巴拉基咖犯戒，特指第一巴拉基咖戒，曰“初巴拉基咖戒中已有八分戒”。解析所述赘言，谓“世尊似乎于首度觉悟时已具备戒律”，及相应规定皆符戒律。此戒律规定仅为示例，亦适用于桑喀地谢萨戒律。故有言：“最后仅五小集团持有戒律教法。”此即五轻微戒律小分类，不是五大戒律无例外之全体。初觉者所受五种轻微戒律，由戒律督导专门于戒律节合处传达，原因属严肃戒律之范畴。有说“于十二年中某十二年忏悔月由世尊理解而外传戒律。”此说不甚美观，故此前戒律规定本为全面。于闰年及理论修行，有言即使一名比库在夜间切断草茎，或雨季后割断，亦不算违犯。故众生守意念，坚固内心，学习持戒，调伏心意，锻炼心志，实践心法，意为“初时觉悟”。
Yaṃ ādīnavanti sambandho. Sikkhāpadaṃ paññapentoti paṭhamapārājikasikkhāpadaṃ paññapento. Ādīnavaṃ dassessatīti ‘‘varaṃ te, moghapurisa, āsīvisassa ghoravisassa mukhe aṅgajātaṃ pakkhittaṃ, na tveva mātugāmassa aṅgajāte aṅgajātaṃ pakkhitta’’ntiādinā yaṃ ādīnavaṃ dassessati. Abhiviññāpesīti imassa ‘‘pavattesī’’ti ayamattho kathaṃ laddhoti āha ‘‘pavattanāpi hī’’tiādi. Kāyaviññatticopanatoti kāyaviññattivasena pavattacalanato. Kasmā panesa methunadhammena anatthikopi samāno tikkhattuṃ abhiviññāpesīti āha – ‘‘tikkhattuṃ abhiviññāpanañcesā’’tiādi. Tattha tikkhattuṃ abhiviññāpananti muttipāpanavasena tīsu vāresu methunadhammassa pavattanaṃ.
所谓『有危险的亲密关系』。这里说“表明戒律的戒条”，指的是第一根本不净戒（巴拉基戒）的戒条的明示。所谓显露危险，谓言：“贤者啊，你在毒蛇、猛毒蝮蛇的口中已染身毒，随后又拔除毒蛇的牙刺，但你却未从妇女群中拔除身体毒刺。”诸如此类称为显露危险。所谓“显现”，此处“兴起”是此义，为何称为“兴起呢”？此谓“虽已起，仍微弱”等含义。身心显现，有如身体显现一样不断起伏。为何本经在说夫妻之情虽然虽为无益，仍有突显？谓其成显之道粗暴尖锐，故言“迅速突显”等。所谓迅速突显，指的是以解脱恶业果为缘，三个月内夫妻之情出现动摇迹象。
Sabbesampi padānaṃ avadhāraṇaphalattā vināpi evakāraṃ avadhāraṇattho viññāyatīti āha ‘‘teneva ajjhācārenā’’ti. Aṭṭha hi gabbhakāraṇāni. Vuttañhetaṃ –
又言诸种意根（造孕之因）虽无所执着与果报，然有专意执持之意，故说“乃由正法导师而生”。孕育之因说共有八种。经文叙述曰：
‘‘Methunacoḷaggahaṇaṃ, tanusaṃsaggo ca nābhiāmasanaṃ;
「夫妻交合，身体亲近，腹部相触；
Pānaṃ dassanasavanaṃ, ghāyanamiti gabbhahetavo aṭṭhā’’ti.
饮食见闻嗅触是孕育八因。」
Idāni avadhāraṇena nivattitamatthaṃ dassetukāmo āha – ‘‘kiṃ pana aññathāpi gabbhaggahaṇaṃ hotī’’tiādi. Nanu ca nābhiparāmasanampi kāyasaṃsaggoyeva, kasmā naṃ visuṃ vuttanti? Ubhayesaṃ chandarāgavasena kāyasaṃsaggo vutto, itthiyā chandarāgavasena nābhiparāmasanaṃ, vatthuvasena vā taṃ visuṃ vuttanti daṭṭhabbaṃ. Kathaṃ pana kāyasaṃsaggena gabbhaggahaṇaṃ hoti, kathañca tattha sukkasoṇitassa sambhavoti āha ‘‘itthiyo hī’’tiādi . Chandarāguppattivasena itthiyā sukkakoṭṭhāso calito hoti, sopi gabbhasaṇṭhānassa paccayo hotīti adhippāyo. Itthisantānepi hi rasādisattadhātuyo labbhantiyeva. Tenāha – ‘‘aṅgapaccaṅgaparāmasanaṃ sādiyantiyopi gabbhaṃ gaṇhantī’’ti. Gaṇṭhipadesu pana ‘‘kāyasaṃsaggādinā sattappakārena gabbhaggahaṇe pitu sukkakoṭṭhāsaṃ vinā chandarāgavasena mātu vikārappattaṃ lohitameva gabbhasaṇṭhānassa paccayo hotī’’ti vuttaṃ. ‘‘Yassa aṅgapaccaṅgaparāmasanaṃ sādiyitvā mātā puttaṃ paṭilabhati, sace so aparena samayena paripuṇṇindriyo hutvā tādisaṃ pitaraṃ manussajātikaṃ jīvitā voropeti, pitughātakova hotī’’ti vadanti.
今欲说明执持而转回之义，问曰：“除此之外，怀孕之因还有何别？”腹部相触与身体亲近同义，何以称为相触呢？因两者皆有欲爱，称身体亲近。妇女以欲爱起腹部相触，因果上故称相触。何以以身体亲近生孕呢？何以会生出精血呢？答曰：“妇女充满欲爱，精液被撼动成团，是故成孕。”因妇女充满情欲人事，精液聚涌，孕处条件成就。这是法意。亦说肢体互相触相，孕亦由此会集。经说「藉由肢体之间的互相触相并伴以七种因缘，生育精液的聚合，孕处得成」。谓如果通过肢体互相触相，母亲得到了子女，则如同成熟感官般拥有健全能力，犹如人父生命被保存，若失之则如为杀父，实为真理。
Taṃasuciṃ ekadesaṃ mukhena aggahesīti purāṇacīvaraṃ dhovantī tattha yaṃ asuciṃ addasa, taṃ asuciṃ ekadesaṃ pivi. ‘‘Vaṭṭati tumhākaṃ methunadhammo’’ti puṭṭho ‘‘kappatu vā mā vā kappatu, mayaṃ tena anatthikā’’ti dassento āha ‘‘anatthikā mayaṃ etenā’’ti. Kiñcāpi nābhiparāmasane methunarāgo natthi, tathāpi nābhiparāmasanakāle phassasādiyanavasena assādamattaṃ tassā ahosīti gahetabbaṃ, aññathā gabbhasaṇṭhahanaṃ na siyā. Diṭṭhamaṅgalikāya nābhiparāmasanena maṇḍabyassa nibbatti ahosi, caṇḍapajjotamātu nābhiyaṃ vicchikā pharitvā gatā, tena caṇḍapajjotassa nibbatti ahosīti āha ‘‘eteneva nayenā’’tiādi. Purisaṃ upanijjhāyatīti vātapānādinā disvā vā diṭṭhapubbaṃ vā purisaṃ upanijjhāyati. Rājorodhā viyāti sīhaḷadīpe kira ekissā itthiyā tathā ahosi, tasmā evaṃ vuttaṃ.
昔有人用嘴直接拿起污秽物，洗涤旧衣，见污秽便憎恶，遂以此污秽污泥作为对象。问曰：“夫妻之情是否生灭？”答曰：“不论生灭与否，以此为无益者。”其实腹部相触时并无夫妻之爱，但触感使其生欲，故应知孕育依赖腹部相触，非他因也。因初现之恶因，妇人因强烈欲爱而在腹部范围内沾染污秽，故有孕育。又示例说：因执持男者而产生外忿复仇之念，见昔日男性起嗔令其起妒恨之心。故经说“依此法则”，见男子为恶相恶声，便怀恶意。锡兰一女子对一男子疾恶如仇，故谓此法。
Idhāti imasmiṃ vatthusmiṃ. Ayanti sudinnassa purāṇadutiyikā. Yaṃ sandhāyāti yaṃ ajjhācāraṃ sandhāya. Sukkaṃ sandhāya ‘‘mātāpitaro ca sannipatitā hontī’’ti vuttaṃ, mātā ca utunī hotīti lohitaṃ sandhāya. Tattha sannipatitā hontīti asaddhammavasena ekasmiṃ ṭhāne samāgatā saṅgatā honti. Mātā ca utunī hotīti idaṃ utusamayaṃ sandhāya vuttaṃ, na lokasamaññākarajassa lagganadivasamattaṃ. Gandhabboti tatrūpagasatto, gantabboti vuttaṃ hoti. Ta-kārassa dha-kāro katoti daṭṭhabbaṃ. Atha vā gandhanato uppajjanagatiyā nimittupaṭṭhānena sūcanato dīpanato gandhoti laddhanāmena bhavagāmikammunā abbati pavattatīti gandhabbo, tattha uppajjanakasatto. Paccupaṭṭhito hotīti upagato hoti. Ettha ca na mātāpitūnaṃ sannipātaṃ olokayamāno samīpe ṭhito nāma hoti, kammayantayantito pana eko satto tasmiṃ okāse nibbattanako purimajātiyaṃ ṭhitoyeva gatinimittādiārammaṇakaraṇavasena upapattābhimukho hotīti adhippāyo.
在此，即在此事中。有关古代第二类说法。所谓“按此意念及现行而成就之”，解释其所依行为。正确依止者称『父母亦同聚集而在』，依止红色者说『母亲处于季节时令』。此处“父母同聚”者，是依不相应法义，即在一处相集、汇聚。母亲处于季节时令者，是指此为季节时令，并非人间通说之猛兽日（猎杀日）。所谓甘达婆为生形类，即所谓应往之体。所谓“作他行”者，须观察其声动作。又有因香缘而生行，因标记、明示而现起之香，即以给予名号者为甘达婆，依此生起、运转行使，此谓甘达婆，生起俗世主体。所谓后随者，即已至依近之意。此处不谓依观父母共聚而观，因其立于近旁之地者并不以此立，而是因造作行为有一主体于适当时机起，随前世因缘所致由此现前相随，是为缘起法则所摄持。此即为主意思。
Sannipātāti samodhānena samāgamena. Gabbhassāti gabbhe nibbattanakasattassa. Gabbhe nibbattanakasattopi hi gabbhoti vuccati. Yathāha – ‘‘yathā kho panānanda, aññā itthikā nava vā dasa vā māse gabbhaṃ kucchinā pariharitvā vijāyantī’’ti (ma. ni. 3.205). Katthaci pana gabbhoti mātukucchi vutto. Yathāha –
所谓聚集，即合众、同集。所谓受孕者，是指受胎之主体。受胎主体亦称受胎。正如经中所说：“如彼阿难，彼雌性动物经过九或十个月护卫胎儿而生。”有时受胎指母胎囊。正如有经文：“初生者居胎内诸母腹者。”
‘‘Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo;
“独处一时，初于胎中住，少年。”
Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattatī’’ti. (jā. 1.15.363); –
“初生如从困境出，往行不复反。”
Ettha ca gabbhati attabhāvabhāvena pavattatīti gabbho, kalalādiavattho dhammappabandho, taṃnissitattā pana sattasantāno ‘‘gabbho’’ti vutto yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti. Taṃnissayabhāvato mātukucchi ‘‘gabbho’’ti veditabbo. Gabbho viyāti vā. Yathā hi nivāsaṭṭhānatāya sattānaṃ ovarako ‘‘gabbho’’ti vuccati, evaṃ gabbhaseyyakānaṃ sattānaṃ yāva abhijāti nivāsaṭṭhānatāya mātukucchi ‘‘gabbho’’ti vuttoti veditabbo. Avakkanti hotīti nibbatti hoti.
此处所说受胎者，指自体流转存在。与木蘖等物相类，此为业法拘缚，因缘相续故称“受胎”，即多子迁生。因缘所依母腹称为受胎。受胎即栖身处。众生之栖身场所即受胎也，受胎乃母胎囊也。出生即称诞生。
Ārakkhadevatāti tassa ārakkhatthāya ṭhitā devatā. Assa taṃ ajjhācāranti sambandho. Tathā nicchāresunti tathā mahantaṃ saddaṃ katvā nicchāresuṃ. Kiñcāpi idha pāḷiyaṃ ākāsaṭṭhadevatā visuṃ na āgatā, tathāpi saddassa anussāvane ayamanukkamoti dassetuṃ cātumahārājikadevatāyo dvidhā katvā ākāsaṭṭhadevatā visuṃ vuttā. Tenettha ākāsaṭṭhakānaṃ visuṃ gahitattā cātumahārājikāti paribhaṇḍapabbataṭṭhakā veditabbā. Itihāti nipātasamudāyo evaṃsaddassa atthe daṭṭhabboti āha ‘‘eva’’nti. Khaṇena muhuttenāti padadvayaṃ vevacanabhāvato samānatthamevāti daṭṭhabbaṃ. Ekakolāhalamahosīti devabrahmalokesu ekakolāhalamahosi. Kiñcāpi hi so saddo yāva brahmalokā abbhuggacchi, tathāpi na so manussānaṃ visayo tesaṃ rūpaṃ viya, teneva bhikkhū pucchiṃsu – ‘‘kacci no tvaṃ, āvuso sudinna, anabhirato’’ti.
守护天即为守护其处者。是其现行及相续之所依。守护天或降临，或发声息众。又有巴利文中提及空中守护天未至，然因声音之维持，四天王天诸天将其划分为两类，空中守护天称为贺姆巴纳处所。此句叙述词语出自某典故，意谓“正是如此”。短暂时刻，指词语二体同义。天界、梵世之间产生喧哗，声音传至梵天界，但非人世之所。故比库问：“尊者，汝是否因无兴趣而不欢喜此事？”
§37
37.‘‘Evaṃ mātāputtānaṃ pabbajjā saphalā ahosi, pitā pana vippaṭisārābhibhūto vihāsī’’ti vacanato sudinnassa tasmiṃ attabhāve arahattādhigamo nāhosīti viññāyati. Keci pana ‘‘pubbekatapuññatāya codiyamānassa bhabbakulaputtassāti vuttattā sudinno taṃ kukkuccaṃ vinodetvā arahattaṃ sacchākāsi, teneva pabbajjā anuññātā’’ti vadanti. Taṃ pāḷiyā aṭṭhakathāya ca na sameti. Pubbekatapuññatā ca appamāṇaṃ tādisassapi antarākatapāpakammassa vasena ajātasattuno viya adhigamantarāyadassanato. Katākatānusocanalakkhaṇaṃ kukkuccaṃ idhādhippetanti āha ‘‘ajjhācārahetuko pacchānutāpo’’ti. Kataṃ ajjhācāraṃ paṭicca anusocanavasena virūpaṃ saraṇaṃ cintanaṃ vippaṭisāroti āha ‘‘vippaṭisārotipi tasseva nāma’’nti. Kucchitaṃ kataṃ kiriyāti kukataṃ, kukatameva kukkuccanti āha ‘‘kucchitakiriyābhāvato kukkucca’’nti. Pariyādinnamaṃsalohitattāti parikkhīṇamaṃsalohitattā. Avipphārikoti uddesādīsu byāpārarahito, abyāvaṭoti attho. Vahacchinnoti chinnavaho, bhāravahanena chinnakkhandhoti vuttaṃ hoti. Taṃ taṃ cintayīti ‘‘yadi ahaṃ taṃ pāpaṃ na karissaṃ, ime bhikkhū viya paripuṇṇasīlo assa’’ntiādinā taṃ taṃ cintayi.
37.“母子二人的出家是成功的，但父亲则因烦恼而侵袭，心情沉郁不悦”，如是说法时，苏定那于自身境遇中了知未证得阿拉汉果。然有些人说：“因过去所积累的功德，佛子出家成就，此后苏定那消除其忧心，证得阿拉汉果，因此这类出家不应被允许。”此说与巴利语注疏不相符合。所谓过去功德，乃如未生之灵童，虽受恶业牵制，却因未来果报显现而有障碍察觉。此中所说的‘忧虑因行已作而懊悔’即指烦恼，谓“现前行为所致的懊悔”。“现前行为”是指因修持戒律而生的懊悔，故生起扭曲恐怖的退转念，由此称为“退转”。所说之行为，是坏坏的，谓“未尽行为中最坏的忧虑”，即“因缺乏完备行为而生的忧虑”。“腐烂红肿”指血肉腐烂。未变质则指未被污染、不夹杂杂质。断裂厢壁是以负重车辆载重部位断裂为喻。思维此事者自言：“若我不造此恶业，这些比库将拥有圆满戒德”。
§38
38.Evaṃbhūtanti kisalūkhādibhāvappattaṃ. Gaṇasaṅgaṇikāpapañcenāti gaṇe janasamāgame sannipatanaṃ gaṇasaṅgaṇikā, gaṇasaṅgaṇikāyeva papañco gaṇasaṅgaṇikāpapañco, tena. Yassāti ye assa. Kathāphāsukāti vissāsikabhāveneva kathākaraṇe phāsukā, sukhena vattuṃ sakkuṇeyyā, sukhasambhāsāti attho. Pasādassa pamāṇato ūnādhikattaṃ sabbadā sabbesaṃ natthīti āha ‘‘pasādapatiṭṭhānokāsassa sampuṇṇattā’’ti. Dānīti imasmiṃ atthe etarahi-saddo atthīti āha ‘‘dānīti nipāto’’ti. No-saddopi nu-saddo viya pucchanatthoti āha ‘‘kaccinu tva’’nti. Tameva anabhiratinti tehi bhikkhūhi pucchitaṃ tameva gihibhāvapatthanākāraṃ anabhiratiṃ. ‘‘Tamevā’’ti avadhāraṇena nivattitamatthaṃ dassento āha ‘‘adhikusalāna’’ntiādi. Adhikusalā dhammā samathavipassanādayo. Atthīti visayabhāvena citte parivattanaṃ sandhāya vuttaṃ, na pāpassa vattamānataṃ sandhāya, atthi visayabhāvena citte parivattatīti vuttaṃ hoti. Tenāha – ‘‘niccakālaṃ abhimukhaṃ viya me tiṭṭhatī’’ti.
38.所言“如是发生”，是指由污秽等邪秽之状所致。所谓“大众会聚、恶盛”，即指大众集会，恶劣气氛甚盛。此中“是者”，“乃是”，本意为“属于、持有”。“话语轻快”指由信心而生之言语轻快，言语应轻快易听，意在善巧表达，谓“欢喜对话”。“端庄恰当”是指端正庄重有度，非过度偏废，故称“端庄恰当”。“施”字，意此语境中已有施舍之意，故称“施为名词”。揣测无词则似无词求问，故曰“尴尬了吧？”经比库问之，此乃说家非在世俗身份坦然，称“更利益者”等。为描绘更善法，表明安乐止观等正修之法。谓“心依所缘而转变”，非指恶行发生，而是指以某一缘起心的转变。故称“时时对自己亲近”，
Yaṃ tvanti ettha yanti hetuatthe nipāto, karaṇatthe vā paccattavacananti āha ‘‘yena pāpenā’’ti. Anekapariyāyenāti ettha pariyāya-saddo kāraṇavacanoti āha ‘‘anekakāraṇenā’’ti. Virāgatthāyāti bhavabhogesu virajjanatthāya. No rāgena rajjanatthāyāti bhavabhogesuyeva rāgena arañjanatthāya. Tenāha ‘‘bhagavatā hī’’tiādi. Esa nayo sabbapadesūti adhippāyikamattaṃ sabbapadesu atidissati. Idaṃ panettha pariyāyavacanamattanti ‘‘visaṃyogāyā’’tiādīsu sabbapadesu ‘‘kilesehi visaṃyujjanatthāyā’’tiādinā padatthavibhāvanavasena vuttapariyāyavacanaṃ sandhāya vadati. Na saṃyujjanatthāyāti kilesehi na saṃyujjanatthāya. Aggahaṇatthāyāti kilese aggahaṇatthāya, bhavabhoge vā taṇhādiṭṭhivasena aggahaṇatthāya. Na saṅgahaṇatthāyāti etthāpi imināva nayena attho veditabbo.
所言“彼为何事、缘何”、“为因、为所缘”者，谓“以何恶因”。“诸多周转”，此处周转指缘由转达，即用“多重因缘”为因。解“断欲”为利润生灭之意，非因贪染而生生损灭。故曰“世尊常示众”等。此理贯穿诸处，威严显扬。所谓“解脱”，是指以解脱之说缘故，以“结无结”之义解释，非指结缔。所谓“受缚”，指因贪染苦之见结缠所缚。以该义揭示本意不可偏差。
Nibbattitalokuttaranibbānamevāti saṅkhārehi nikkhantaṃ vivittaṃ, tatoyeva lokato uttiṇṇattā lokuttaraṃ nibbānaṃ. Madanimmadanāyāti vāti ettha avuttasamuccayatthena vā-saddena ādiatthena iti-saddena vā ‘‘pipāsavinayāyā’’tiādi sabbaṃ saṅgahitanti daṭṭhabbaṃ. Nibbānaṃ ārammaṇaṃ katvā pavattamānena ariyamaggena pahīyamānā rāgamānamadādayo taṃ patvā pahīyanti nāmāti āha ‘‘yasmā pana taṃ āgammā’’tiādi. Tattha taṃ āgammāti nibbānaṃ āgamma paṭicca ariyamaggassa ārammaṇapaccayabhāvahetu. Mānamadapurisamadādayoti ettha jātiādiṃ nissāya seyyassa ‘‘seyyohamasmī’’tiādinā uppajjanakamānoyeva madajananaṭṭhena madoti mānamado. Purisamado vuccati purisamāno, ‘‘ahaṃ puriso’’ti uppajjanakamāno. ‘‘Asaddhammasevanasamatthataṃ nissāya pavatto māno, rāgo eva vā purisamado’’ti keci. Ādi-saddena balamadayobbanamadādiṃ saṅgaṇhāti . Mahāgaṇṭhipade pana majjhimagaṇṭhipade ca ‘‘purisamado nāma sambhavo’’ti vuttaṃ, taṃ idha yuttaṃ viya na dissati. Na hi ‘‘bhagavatā sambhavassa vināsāya dhammo desito’’ti vattuṃ vaṭṭati. Nimmadāti vigatamadabhāvā. Imameva hi atthaṃ dassetuṃ ‘‘amadā’’ti vuttaṃ. Madā nimmadīyanti ettha amadabhāvaṃ vināsaṃ gacchantīti madanimmadano. Esa nayo sesapadesupi.
所谓成就世间涅槃，是指住于涅槃的浊世中，超越世间的涅槃境界。所谓“烦恼收敛”，指以“止渴灭欲”为义统摄之义，彼此都涵盖其中。涅槃是修道过程中成就之依，随着阿里雅道的贯彻而逐渐放弃贪嗔痴等烦恼、劣慢等。故曰“何以致此”等。所谓之“此到”，即涅槃的境界依赖修道的起点。以贪慢为例，激发烦恼产生自慢心。所谓“人慢”，是指以“我是人”的迷执起心，称为人慢。修持不合法之慢，或由贪等烦恼生慢，皆属之。综述诸义，以“大结合”之义摄受。谓“虽曾声明世尊说法非如降灭”，谓“胜轻萧如消散”，名为解释。
Kāmapipāsāti kāmānaṃ pātukamyatā, kāmataṇhāti attho. Ālīyanti abhiramitabbaṭṭhena sevīyantīti ālayā, pañca kāmaguṇāti āha ‘‘pañca kāmaguṇālayā’’ti. Pañcasu hi kāmaguṇesu chandarāgappahāneneva pañca kāmaguṇāpi pahīnā nāma honti, teneva ‘‘yo, bhikkhave, rūpesu chandarāgo’’tiādi (saṃ. ni. 3.323) vuttaṃ. Pañcakāmaguṇesu vā ālayā pañcakāmaguṇālayā. Ālīyanti allīyanti abhiramanavasena sevantīti ālayāti hi taṇhāvicaritānaṃ adhivacanaṃ. Tebhūmakavaṭṭanti tīsu bhūmīsu kammakilesavipākā vaṭṭanaṭṭhena vaṭṭaṃ. Virajjatīti palujjati. ‘‘Virajjatīti kāmavināso vutto, nirujjhatīti ekappahārena vināso’’ti gaṇṭhipadesu vuttaṃ. Virāgo nirodhoti sāmaññacodanāyapi ‘‘taṇhākkhayo’’ti adhikatattā taṇhāya eva virajjanaṃ nirujjhanañca vuttaṃ.
所说欲渴，指欲望之强烈希求。所谓爱欲，是指对欲望之追寻。何为居所？谓应当以喜悦之地所依存的住处，称“居所”。五种欲根，称“五种欲根居所”。五欲根是指色、声、香、味、触等之根。居所乃指因欲乐而依附生活的处所。由于欲念活动而就业之义，谓居所。三界轮回中的阶段业力成果循环。所谓“净灭”，即指清净涅槃灭除烦恼。所谓“无贪无恚无痴灭”，故曰“烦恼灭、无余灭”。三宝中亦称“欲渴断尽”。
Catasso yoniyoti ettha yonīti khandhakoṭṭhāsassapi kāraṇassapi passāvamaggassapi nāmaṃ. ‘‘Catasso nāgayoniyo (saṃ. ni. 3.342-343) catasso supaṇṇayoniyo’’ti ettha hi khandhakoṭṭhāso yoni nāma. ‘‘Yoni hesā bhūmija phalassa adhigamāyā’’ti (ma. ni. 3.226) ettha kāraṇaṃ. ‘‘Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhava’’nti (ma. ni. 2.457; dha. pa. 396) ettha passāvamaggo. Idha pana khandhakoṭṭhāso ‘‘yonī’’ti adhippeto. Yavanti tāya sattā amissitāpi samānajātitāya missitā hontīti yoni. Sā pana atthato aṇḍādiuppattiṭṭhānavisiṭṭho khandhānaṃ bhāgaso pavattiviseso, sā ca aṇḍajajalābujasaṃsedajaopapātikavasena catubbidhā. Vuttañhetaṃ ‘‘catasso kho imā, sāriputta, yoniyo. Katamā catasso? Aṇḍajā yoni jalābujā yoni saṃsedajā yoni opapātikā yonī’’ti (ma. ni. 1.152).
所谓四出生处，意指四因缘出身，即蕴集、因缘、出路之名。四出生处即四鸟类，传说中四种神鸟，即据此为名。蕴集是指由土地、果实的产生得以成就。由此所言“不称我为婆罗门，乃称出生于母胎者”，乃指视通道。此处蕴集被称为“出生处”。由种子、蛋、水和胎相接构成的四种出生成因。由大师所述：“四出生处，萨利菩提，分别为蛋生出身、水生出身、湿生出身、胎生出身。”
Tattha aṇḍe jātā aṇḍajā. Jalābumhi jātā jalābujā. Saṃsede jātā saṃsedajā. Vinā etehi kāraṇehi uppatitvā viya nibbattāti opapātikā. Ettha ca petaloke tiracchāne manussesu ca aṇḍajādayo catassopi yoniyo sambhavanti, manussesu panettha kecideva opapātikā honti mahāpadumakumārādayo viya. Aṇḍajāpi kontaputtā dvebhātiyatherā viya, saṃsedajāpi padumagabbhe nibbattapokkharasātibrāhmaṇapadumavatīdevīādayo viya kecideva honti, yebhuyyena pana manussā jalābujāva. Petesupi nijjhāmataṇhikapetānaṃ niccadukkhāturatāya kāmasevanā natthi, tasmā te gabbhaseyyakā na honti. Jālāvantatāya na tāsaṃ kucchiyaṃ gabbho saṇṭhāti, tasmā te opapātikāyeva saṃsedajatāyapi asambhavato, avasesapetā pana catuyonikāpi honti. Yathā ca te, evaṃ yakkhāpi sabbacatuppadapakkhijātidīghajātiādayopi sabbe catuyonikāyeva. Sabbe nerayikā ca catumahārājikato paṭṭhāya uparidevā ca opapātikāyeva, bhummadevā pana catuyonikāva honti. Tattha devamanussesu saṃsedajaopapātikānaṃ ayaṃ viseso – saṃsedajā mandā daharā hutvā nibbattanti, opapātikā soḷasavassuddesikā hutvā.
此中，生于卵者称为卵生，生于水者称为水生，生于接合者称为接合生。若非以上诸因缘而生者，即谓非因缘生。此处于饿鬼道、畜生道及人道等三恶趣中，亦有卵生等四种胎生之源，即三有中诸生种，自众生中生起之流，即于人道中某些者为非因缘生，犹如大莲华子等。卵生者如同两生长老，接合生者如同莲胎莲华池婆罗门莲女等，亦有某些因人类多为水生者。饿鬼中因息息寂灭、疼痛难忍，无法从欲乐中获得满足，故其无孕眠床。其因有网罗者，胎儿难以恒存，故诸非因缘生者及接合生均不成，唯有饿鬼道四生源常存。例如犹如彼等，夜叉族亦长生于四恶道之中，长类种者无不在此四生源中。所有地狱众生由四大王及其属下恶鬼统摄，天空神、人类则为非因缘生。此中人天及接合生非因缘生者，有一特别之处，接合生者为迟昏幼弱形态而降生，而非因缘生者则从十六岁起具成长因缘。
Pañca gatiyoti ettha sukatadukkaṭakammavasena gantabbā upapajjitabbāti gatiyo. Yathā hi kammabhavo paramatthato asatipi kārake paccayasāmaggiyā siddho, taṃsamaṅginā santānalakkhaṇena sattena katoti voharīyati, evaṃ upapattibhavalakkhaṇagatiyo paramatthato asatipi gamake taṃtaṃkammavasena yesaṃ tāni kammāni tehi gantabbāti voharīyanti. Apica gatigati nibbattigati ajjhāsayagati vibhavagati nipphattigatīti bahuvidhā gati nāma. Tattha ‘‘taṃ gatiṃ pecca gacchāmī’’ti (a. ni. 4.184) ca ‘‘yassa gatiṃ na jānanti, devā gandhabbamānusā’’ti (dha. pa. 420; su. ni. 649) ca ayaṃ gatigati nāma. ‘‘Imesaṃ kho panāhaṃ bhikkhūnaṃ sīlavantānaṃ neva jānāmi āgatiṃ vā gatiṃ vā’’ti (ma. ni. 1.508) ayaṃ nibbattigati nāma. ‘‘Evampi kho te ahaṃ brahme gatiñca pajānāmi cutiñca pajānāmī’’ti (ma. ni. 1.503) ayaṃ ajjhāsayagati nāma. ‘‘Vibhavo gati dhammānaṃ, nibbānaṃ arahato gatī’’ti (pari. 339) ayaṃ vibhavagati nāma. ‘‘Dveyeva gatiyo sambhavanti anaññā’’ti (dī. ni. 1.258; 2.34; 3.200) ayaṃ nipphattigati nāma. Tāsu idha gatigati adhippetā, sā pana nirayatiracchānayonipettivisayamanaussadevānaṃ vasena pañcavidhā hoti. Vuttañhetaṃ – ‘‘pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo tiracchānayoni pettivisayo manussā devā’’ti (ma. ni. 1.153).
所谓五趣，乃因善恶业之因缘所应前往者，即五种归趣。业之生成，究竟用非真实之因缘聚合成，乃因缘条件和合而成，故业之本质以暂时生命特征之属实为之认知，如是业之生起成相，即通过五种归趣作为究竟非实之往来业因缘表现。归趣又多种，其分类有生趣、降趣、假趣、灭趣、界趣等多样。此中“我从彼趣而来”等（阿含序分4.184）以及“不知其趣者，天神人鬼”等（法句、增支经）谓之生趣。又“我不知比库们的来处及去处”（中部尼1.508）谓之降趣。“我亦晓诸梵行诸趣及死处”（中部尼1.503）谓之假趣。“趣为法，阿拉汉入灭趣”（毗奈耶339）谓之灭趣。“唯有二趣产生，不与他趣相杂”（增支1.258等）谓之界趣。在此中，生趣为恶道炼狱及三恶道类生众生中之五种，乃为五趣之总数。经中有言：“世尊，五趣即是斯：地狱、三恶道、人天等”。
Tattha yassa uppajjati, taṃ brūhentoyeva uppajjatīti ayo, sukhaṃ. Natthi ettha ayoti nirayo, tato eva ramitabbaṃ assādetabbaṃ tattha natthīti niratiatthena nirassādaṭṭhena ca nirayoti vuccati. Tiriyaṃ añcitāti tiracchānā, devamanussādayo viya uddhaṃ dīghā ahutvā tiriyaṃ dīghāti attho. Pakaṭṭhato sukhato ayanaṃ apagamo peccabhāvo, taṃ peccabhāvaṃ pattānaṃ visayoti pettivisayo, petayoni. Manassa ussannatāya manussā, satisūrabhāvabrahmacariyayogyatādiguṇavasena upacitamānasatāya ukkaṭṭhaguṇacittatāya manussāti vuttaṃ hoti, ayaṃ panattho nippariyāyato jambudīpavāsīvasena veditabbo. Yathāha – ‘‘tīhi, bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse. Katamehi tīhi? Sūrā satimanto idha brahmacariyavāso’’ti (a. ni. 9.21). Tathā hi buddhā ca bhagavanto paccekabuddhā aggasāvakā mahāsāvakā cakkavattino aññe ca mahānubhāvā sattā tattheva uppajjanti, tehi samānarūpāditāya pana saddhiṃ parittadīpavāsīhi itaramahādīpavāsinopi manussātveva paññāyiṃsu.
所谓起处者，即谓生起处，亦即欲乐之地。无此者谓无欲乐，故作失乐、无所趣及谓无趣。上颠下长谓三恶道众生上颠长，下伸广大。明显之乐境往来谓归趣，谓恶趣中众生所趣也。因心意高扬，人类智慧明了法行诸德等，故称人为人，此是利轴，应随恒转，住于阇毗洲。我等在三处，诸人聚集北俱卢部，于此处明白修梵行者为能得神通。由此佛、世尊、须陀洹、大须陀洹、诸罗汉、天子及其他大神等众生，皆在当地现起，他们因种种相似及共同守护之光，互为知己，了知人与神同为众生。
Apare pana bhaṇanti ‘‘lobhādīhi alobhādīhi ca sahitassa manassa ussannatāya manussā. Ye hi sattā manussajātikā, tesu visesato lobhādayo alobhādayo ca ussannā. Te lobhādiussannatāya apāyamaggaṃ, alobhādiussannatāya sugatimaggaṃ nibbānagāmimaggañca paripūrenti, tasmā lobhādīhi alobhādīhi ca sahitassa manassa ussannatāya parittadīpavāsīhi saddhiṃ catumahādīpavāsino sattavisesā manussāti vuccantī’’ti. Lokiyā pana ‘‘manuno apaccabhāvena manussā’’ti vadanti. Manu nāma paṭhamakappiko lokamariyādāya ādibhūto sattānaṃ hitāhitavidhāyako kattabbākattabbatāvasena pituṭṭhāniyo, yo sāsane mahāsammatoti vuccati amhākaṃ bodhisatto, paccakkhato paramparāya ca tassa ovādānusāsaniyaṃ ṭhitā sattā puttasadisatāya ‘‘manussā, mānusā’’ti ca vuccanti. Tato eva hi te ‘‘mānavā manujā’’ti ca voharīyanti.
有些人说：“由贪欲等赞助心意高昂者为人。众生中以人为本，且以贪欲等心为特别。由贪欲所高扬者入恶趣之道，由无贪欲所高扬者入善趣之道，乃至直达涅槃之道。故因贪欲等助力，高昂心意合于护持光明之地，故与四大洲护持光明者共为众生其中特殊者称为人世。”世间俗人则说“人由心所造”。“人”是最初的国王，出于造福众生之意，以大愿望创造法界，世尊修持深根大智之传承，众生依其训谕修道故以“人”、“人类”等称之。于是，有人说“生而为人”，又说“成为人身”。
Pañcahi kāmaguṇehi attano attano devānubhāvasaṅkhātehi iddhivisesehi ca dibbanti kīḷanti laḷanti jotantīti devā. Tattha kāmadevā kāmaguṇehi ceva iddhivisesehi ca, itare iddhiviseseheva dibbantīti veditabbā. Saraṇanti vā gamiyanti abhitthavīyantīti vā devā. Ettha ca nirayagatidevagatimanussagatīhi saddhiṃ okāsena khandhā vuttā. Tiracchānayonipettivisayaggahaṇena khandhānaṃ eva gahaṇaṃ veditabbaṃ tesaṃ tādisassa paricchinnassa okāsassa abhāvato. Yattha yattha vā te araññasamuddapabbatapādādike nibaddhavāsaṃ vasanti, tādisassa ṭhānassa vasena okāsopi gahetabbo. Satta viññāṇaṭṭhitiyo nava sattāvāsā ca heṭṭhā saṃvaṇṇitanayā eva. Aparāparabhāvāyāti aparāparaṃ yoniādito yoniādibhāvāya. Ābandhanaṃ gaṇṭhikaraṇaṃ, saṃsibbanaṃ tunnakaraṇaṃ. Taṇhāya nikkhantaṃ tattha tassā sabbaso abhāvato, nikkhamanañcassa taṇhāya visaṃyogo evāti āha ‘‘visaṃyutta’’nti.
以五种欲乐功德，各自借其诸天享受神通等异能，诸天欢娱嬉戏彼此玩乐。彼有欲欲天以五欲之乐及神通功德享乐，诸他则仅神通而已。天人或往或来，亦有来去活动。此处与恶趣及天趣、人趣等一起记述肢体之功能。由三恶道、三恶趣中所生众生之实体及机能因地异而短缺，彼一切断绝之肢体亦应观察诸所在。所在虽异，如居森林、湖泊、山脚等地，彼处皆应视为其肢体所在。七识所依共八触与下三住共十二相为诸生各异状况。彼诸生不同来源、不同具足之身分，分别具各异之羁绊、结缚及缠累。因断绝渴爱，一切渴爱皆无，因断绝故谓“断离”。
Kāmānaṃ pahānanti ettha kāmaggahaṇena kāmīyatīti kāmo, kāmetīti kāmoti duvidhassapi kāmassa saṅgaho katoti āha ‘‘vatthukāmānaṃ kilesakāmānañca pahāna’’nti. Vatthukāmappahānañcettha tesu chandarāgappahānenāti veditabbaṃ. Kāmasaññānanti kāmesu, kāmasahagatānaṃ vā saññānaṃ. Pariññāti tividhāpi pariññā idhādhippetāti āha ‘‘ñātatīraṇapahānavasena tividhā pariññā’’ti. Tattha katamā ñātapariññā? Sabbaṃ tebhūmakaṃ nāmarūpaṃ ‘‘idaṃ rūpaṃ, ettakaṃ rūpaṃ, na ito bhiyyo, idaṃ nāmaṃ, ettakaṃ nāmaṃ, na ito bhiyyo’’ti bhūtupādāyabhedaṃ rūpaṃ phassādibhedaṃ nāmañca lakkhaṇarasapaccupaṭṭhānapadaṭṭhānato vavatthapeti, kammāvijjādikañcassa paccayaṃ pariggaṇhāti, ayaṃ ñātapariññā.
彼处断除欲乐，谓欲断故称为欲乐者，欲乐即欲也，此亦谓二种欲集成故称。曰“断除外在欲与烦恼欲”。于此欲断即欲之贪爱随舍。欲念即对欲及相应之识也。通达即明了三种通达，是为三习通达。何谓通达？即须悉知一切境界身心之分类，乃“此乃色，此等诸色，不过此量，此乃名称，此等名称，不过此量”。此依本体和合、色受触等分类，并观诸业与无明因缘，故名为通达。
Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā taṃ sabbaṃ tīreti aniccato dukkhato rogatoti dvācattālīsāya ākārehi, ayaṃ tīraṇapariññā nāma. Katamā pahānapariññā? Evaṃ tīrayitvā aggamaggena sabbasmiṃ chandarāgaṃ pajahati, ayaṃ pahānapariññā. Diṭṭhivisuddhikaṅkhāvitaraṇavisuddhiyo vā ñātapariññā, maggāmaggapaṭipadāñāṇadassanavisuddhiādayo, kalāpasammasanādianulomapariyosānā vā paññā tīraṇapariññā, ariyamagge ñāṇaṃ nippariyāyena pahānapariññā. Idha pana kāmasaññānaṃ sabhāvalakkhaṇapaṭivedhavasena aniccādisāmaññalakkhaṇavasena ca pavattamānānaṃ ñātatīraṇapariññānampi kiccanipphattiyā maggeneva ijjhanato maggakkhaṇaṃyeva sandhāya tividhāpi pariññā vuttā. Teneva ‘‘imesu pañcasu ṭhānesu kilesakkhayakaro lokuttaramaggova kathito’’ti vuttaṃ.
什么是超越了烦恼的智慧？就是这样了解后，彻底超越了无常、苦、如病等所有现象的四十二种形态，这被称为超越了烦恼的智慧。什么是断除的智慧？就是经过这种超越后，凭阿耨多罗三藐三菩提之道，断除了所有的嗔恚与贪欲，这被称为断除的智慧。所谓见解清净、欲望断除、藉缘觉知道路的智慧、禅定开悟等，都是属于这样的超越了烦恼的智慧，是圣道中获得圆满断除的智慧。这里特别说到感官所缘的诸色受，以无常等三法为共同特征而起的认识，亦属于已经断灭的智慧；因业所感的果报，此时此刻通过三种智慧中任何一种直接契入佛道时机而得道果。故有云：“在这五处，断除烦恼的超胜圣道乃是讲述的超世妙道。”
Kāmesu, kāme vā pātumicchā kāmapipāsāti āha – ‘‘kāmesu pātabyatānaṃ, kāme vā pātumicchāna’’nti. Imesu pañcasu ṭhānesūti ‘‘kāmānaṃ pahānaṃ akkhāta’’ntiādinā vuttesu pañcasu ṭhānesu. Tīsu ṭhānesūti ‘‘virāgāya dhammo desito, no sarāgāya, visaṃyogāya dhammo desito, no saṃyogāya, anupādānāya dhammo desito, no saupādānāyā’’ti evaṃ vuttesu ṭhānesu. Vippaṭisāraṃ karotīti evaṃ taṃ pāpaṃ vippaṭisāraṃ uppādeti. Kīdisaṃ vippaṭisāraṃ karotīti āha ‘‘īdisepi nāmā’’tiādi.
因对欲界及其爱染生起不起作用，称之为“欲根灭除”或“断欲”。这五处之中即包含欲界舍息的明白说法。三处之中，即谓“法只为厌离而说，非为贪爱；只为断绝相会而说，非为相会；只为不取执而说，非为执取”，此为三处之说。由此，产生反驳，意思是邪见的反驳因缘就这样生起。反驳为何如此生起？佛经对此曾说“这就是所谓的‘名前’（即称谓）等。”
§39
39.Nevapiyakamyatāyāti attani satthu neva piyabhāvakāmatāya. Na bhedapurekkhāratāyāti na satthu tena bhikkhunā bhedanādhippāyapurekkhāratāya. Na kalisāsanāropanatthāyāti na dosāropanatthāya. Kalīti kodhassetaṃ adhivacanaṃ, tassa sāsanaṃ kalisāsanaṃ, kodhavasena vuccamāno garahadoso. Velanti sikkhāpadavelaṃ. Mariyādanti tasseva vevacanaṃ. Sikkhāpadañhi anatikkamanīyaṭṭhena ‘‘velā, mariyādā’’ti ca vuccati.
“不出于自身之爱”是指对自己导师没有爱欲之心。“不是专门谋求比库与徒弟间分裂”指不是出于渴望制造出比库对比库女的分裂。“不是为加重诽谤戒律”表明不是以增添诽谤戒律为目的。‘卡利’指愤怒之言，佛法称为‘卡利戒律’，谓愤怒为嫉憎之因。‘维拉’是戒律时间，“马里亚达”是规矩规范，此两词皆表示戒律规范的重要时间节点。戒律不可逾越，因而戒言“时间已至，应当恭敬。”
Ajjhācāravītikkamoti methunavasena pavattaajjhācārasaṅkhāto vītikkamo. Pakaraṇeti ettha pa-saddo ārambhavacanoti āha ‘‘kattuṃ ārabhatī’’ti. Katthaci upasaggo dhātuatthameva vadati, na visesatthajotakoti āha ‘‘karotiyeva vā’’ti. Jātiyāti khattiyādijātiyā. Gottenāti gotamakassapādigottena. Kolaputtiyenāti khattiyādijātīsuyeva sakkakulasotthiyakulādivisiṭṭhakulānaṃ puttabhāvena. Yasassīti mahāparivāro. Pesalanti piyasīlaṃ. Avikampamānenāti paṭighānunayehi akampamānena. Yassa tasmiṃ attabhāve uppajjanārahānaṃ maggaphalānaṃ upanissayo natthi, taṃ buddhā ‘‘moghapurisā’’ti vadanti ariṭṭhalāḷudāyīādike viya. Upanissaye satipi tasmiṃ khaṇe magge vā phale vā asati ‘‘moghapurisā’’ti vadantiyeva dhaniyaupasenattherādike viya. Sudinnassa pana tasmiṃ attabhāve maggaphalānaṃ upanissayo samucchinnoyeva, tena naṃ ‘‘moghapurisā’’ti āha.
所谓行为失范，乃是对邪淫以不适当方式实施之意。‘帕迦洱奈’此处意为从‘开始’之意，即行为起始。某些前缀词纯属文法成分，非指特殊意义，故说“只作‘做’解”。‘嘉提’是指刹提，即贵族种姓。‘果德玛一行’是指佛陀等为名号。‘国王子弟’是指贵族中萨咖及其家族名门望族。‘名声’指广大声誉。‘品行高贵’是指令人尊敬的美德。‘坚忍不动’指不因压迫而动摇。若其本质中没有成为修行、证果因缘之主因，此人即谓为“无益之人”，“莫迦人”，如贪嗔嗔嫉等恶因所生之人也。即便是具有关联缘起某时某地“福德”之人，若在缘起时不具足因缘，也称为“无益之人”，如雷瓦达长老及在家弟子等。唯独苏定那不共本质因缘断绝，故不称之为“无益之人”。
Samaṇakaraṇānaṃ dhammānanti hirottappādīnaṃ. Maggaphalanibbānaggahaṇena paṭivedhasāsanassa gahitattā sāsanānanti paṭipattipariyattisāsanānaṃ gahaṇaṃ veditabbaṃ. Chavinti tesaṃ pabhassarakaraṇaṃ chaviṃ. Kiṃ tanti āha ‘‘chāya’’nti, tesaṃ pakāsakaṃ obhāsanti attho. Kiṃ tanti āha ‘‘sundarabhāva’’nti. Chavimanugataṃ anucchavikaṃ. Patirūpantiādīsupi ‘‘tesa’’nti ānetvā sambandhitabbaṃ. Samaṇānaṃ kammaṃ sāmaṇakaṃ, na sāmaṇakaṃ assāmaṇakaṃ. Kathaṃ-saddayogena ‘‘na sakkhissasī’’ti anāgatavacanaṃ kataṃ. ‘‘Nāma-saddayogenā’’ti ca vadanti.
所谓“修行者之用法”是指勤修戒定慧以破除贪嗔痴者。得道之果离欲灭苦，诚如佛法所示，故称“正法”。“柏维尼提”指深刻领悟佛法解脱义务，依止戒律而修行。此处须知众修行者皆发扬光明之迹象。所谓“影”是指光线无法直接见到但映出影子之意。言“美好状态”是指修行以随影相随之清净哲理。所言“对修行有所依托”及“黑暗相反”等，是指修行相对境界及其对立的相应法。三宝中之修行是道之修行，非非道修行。如何以言语联系未来呢？此称谓即为“以名称及声音联系”。
Dayālukenāti anukampāya sahitena. Paribhāsantoti garahanto. Niruttinayena āsīvisa-saddassa atthaṃ dassento āha ‘‘āsu sīgha’’ntiādi. Etassāti āsīvisassa. Āgacchatīti yo tena daṭṭho, taṃ patiāgacchati. Āsittavisotipi āsīviso, sakalakāye āsiñcitvā viya ṭhapitaviso parassa ca sarīre āsiñcanavisoti attho. Asitavisotipi āsīviso. Yaṃ yañhi etena asitaṃ hoti paribhuttaṃ, taṃ visameva sampajjati, tasmā asitaṃ visaṃ etassāti asitavisoti vattabbe ‘‘āsīviso’’ti niruttinayena vuttaṃ. Asisadisavisotipi āsīviso, asi viya tikhiṇaṃ parassa mammacchedanasamatthaṃ visaṃ etassāti āsīvisoti vuttaṃ hoti. Āsīti vā dāṭhā vuccati, tattha sannihitavisoti āsīviso. Sesasappehi kaṇhasappassa mahāvisattā āsīvisassānantaraṃ kaṇhasappo vutto. Sappamukhampi aṅgārakāsu viya bhayāvahattā akusaluppattiyā ṭhānaṃ na hotīti akusalakammato nivāraṇādhippāyena sīlabhedatopi suddhasīle ṭhitassa maraṇameva varataranti dassetuṃ ‘‘āsīvisassa kaṇhasappassa mukhe aṅgajātaṃ pakkhittaṃ vara’’nti vuttaṃ. Pabbajitena hi katapāpakammaṃ bhagavato āṇātikkamanato vatthumahantatāya mahāsāvajjaṃ. Kāsunti āvāṭopi vuccati rāsipi.
“慈悲”即含接纳及同情的义理。所谓“表述”，指以解说方式诠释因果义。“恶语”指带有恶意责难的言语，从而导致内心痛苦。声音如‘快来快去’等，是因不良言辞而起。“来去”意为已出现的东西又消失回还。“恶毒”的意思是极其剧烈附于他身之毒害，如黑毒蜂般刺激积累。“毒”如锋利的剑能切断关系之意，故曰“恶语”。“毒与利剑”，形象比喻语言之害。“毒蜂毒气”，喻指语言恶果破坏修行。虽然具戒清净，但仍须小心防止恶语伤害，故佛制《恶语戒》以约束行为，称为大戒律。重罪乃因断绝佛教戒律大标准所致。“卡苏”指惩罚或处罚之意。
‘‘Kinnu santaramānova, kāsuṃ khaṇasi sārathi;
『孰能如萨拉塔罗，挖掘矿石的车夫？』
Puṭṭho me samma akkhāhi, kiṃ kāsuyā karissasī’’ti. (jā. 2.22.3) –
『请正直地告诉我，你将如何开采矿山？』（《本生经》2.22.3）——
Ettha hi āvāṭo kāsu nāma.
此处，『āvāṭa』者，坑穴之义也。
‘‘Aṅgārakāsuṃ apare phuṇanti, narā rudantā paridaḍḍhagattā’’ti (jā. 2.22.462) –
「他人坠入炭火沟中，哭泣之人，身体焦灼」——此处『沟』（kāsu）义为堆聚。
Ettha rāsi. Idha pana ubhayampi adhippetanti āha ‘‘aṅgārapuṇṇakūpe aṅgārarāsimhi vā’’ti. Kassati khaṇīyatīti kāsu, āvāṭo. Kasīyati cīyatīti kāsu, rāsi. Padittāyāti dippamānāya. Saṃ-saddo ettha samantapariyāyoti āha ‘‘samantato pajjalitāyā’’ti.
此处『堆聚』义也。然于本经，二义俱取，故言『充满炭火之坑穴，或炭火之堆聚』。『kāsu』者，掘之、挖之义，即陷坑也；又，积聚、累积义，即堆聚也。『padittāya』者，燃烧着之义也。『saṃ』字于此为周遍之意，故言『四面周围熊熊燃烧着』。
Idaṃ mātugāmassa aṅgajāte aṅgajātapakkhipanaṃ nidānaṃ kāraṇamassa nirayupapajjanassāti itonidānaṃ, bhāvanapuṃsakañcetaṃ. Paccattavacanassa to-ādeso kato, tassa ca samāsepi alopo. Tattha nāma tvanti ettha tvaṃ-saddo ‘‘samāpajjissasī’’ti iminā sambandhamupagacchamāno atthīti āha ‘‘tvanti taṃsaddassa vevacana’’nti. ‘‘Yaṃ tanti pana pāṭho yuttarūpo’’ti gaṇṭhipadesu vuttaṃ. Yaṃ tanti nāyaṃ uddesaniddeso, yathā loke yaṃ vā taṃ vāti avaññātavacanaṃ, evaṃ daṭṭhabbanti āha – ‘‘yaṃ vā taṃ vā hīḷitaṃ avaññātanti vuttaṃ hotī’’ti. Nīcajanānanti nihīnaguṇānaṃ sattānaṃ. Gāmadhammanti ettha gāma-saddena gāmavāsino vuttā abhedūpacārenāti āha ‘‘gāmavāsikamanussāna’’nti. Kilesapaggharaṇakaṃ dhammanti rāgādikilesavissandanakadhammaṃ . Methunadhammo hi rāgaṃ paggharati. Methunadhammassa mahāsāvajjatāya oḷārikattā vuttaṃ ‘‘asukhuma’’nti. Anipuṇanti tasseva vevacanaṃ. Udake bhavaṃ odakaṃ. Kiṃ taṃ? Udakakiccanti āha – ‘‘udakakiccaṃ antikaṃ avasānaṃ assā’’ti. Samāpajjissatīti anāgatavacanaṃ nāma-saddayogena katanti āha – ‘‘samāpajjissatīti…pe… nāma-saddenayojetabba’’nti. Loke methunadhammassa ādikattā koci paṭhamakappiko, na panāyanti āha – ‘‘sāsanaṃ sandhāya vadatī’’ti. Bahūnanti puggalāpekkhaṃ, na pana akusalāpekkhanti āha ‘‘bahūnaṃ puggalāna’’nti.
此乃将男根插入女根之因缘，是其堕生地狱之原因，故言『以此为缘』；此为中性名词用于表示男性之情形。第三格单数语尾以『to』代替，于复合词中亦不省略。『tattha nāma tvanti』一语中，『tvaṃ』一词与『samāpajjissasi（将会行）』相连而有义，故言「『tvaṃ』乃该词之同义语」。至于『yaṃ tan』之读法，于解难节（gaṇṭhipada）中已说『此为较妥之文句形式』。『yaṃ tan』并非一般的举示与解说，乃如世间所用『无论何物』之轻蔑语，应作如是观，故言「说『无论何者、任何者，皆属轻贱、蔑视』之义」。『nīcajanānaṃ』者，德行低劣之众生也。『gāmadhamma』一词中，『gāma』一字以无差别的转喻之法指称村中居民，故言『村中居住之人』。『kilesapaggharaṇakadhammaṃ』者，即令贪等烦恼流溢渗漏之法，盖淫法能令贪欲流溢故。因淫法罪重粗显，故言『非微细』。『anipuṇa』者，乃其同义语也。『odaka』者，产生于水中之义。其为何物？即水事，故言「其终极、其究竟，乃水事也」。『samāpajjissati（将会进入）』为未来时态，与『nāma』一词连用，故言「『samāpajjissati』……应与『nāma』一词连结」。世间淫法乃诸事之始，或有人是最初劫时之人，然此非指彼人，故言『此乃就教法而言』。『bahūnaṃ』就个人而言，并非就不善法而言，故言『众多之个人』。
Yaṃ asaṃvaraṃ paṭicca dubbharatādupposatādi hoti, so asaṃvaro dubbharatādi-saddena vutto kāraṇe phalūpacārenāti āha – ‘‘dubbharatādīnaṃ vatthubhūtassa asaṃvarassā’’ti. Vatthubhūtassāti kāraṇabhūtassa. Vasati ettha phalaṃ tadāyattavuttitāyāti hi kāraṇaṃ vatthu. Attāti cittaṃ sarīrañca, cittameva vā. Dubbharatañceva dupposatañca āpajjatīti attanā paccayadāyakehi ca dukkhena bharitabbataṃ posetabbatañca āpajjati. Asaṃvare ṭhito hi ekacco attanopi dubbharo hoti dupposo, ekacco upaṭṭhākānampi. Kathaṃ? Yo hi ambilādīni laddhā anambilādīni pariyesati, aññassa ghare laddhaṃ aññassa ghare chaḍḍento sabbaṃ gāmaṃ caritvā rittapattova vihāraṃ pavisitvā nipajjati, ayaṃ attano dubbharo. Yo pana sālimaṃsodanādīnaṃ patte pūretvā dinnepi dummukhabhāvaṃ anattamanabhāvameva dasseti, tesaṃ vā sammukhāva taṃ piṇḍapātaṃ ‘‘kiṃ tumhehi dinna’’nti apasādento sāmaṇeragahaṭṭhādīnaṃ deti, ayaṃ upaṭṭhākānaṃ dubbharo. Etaṃ disvā manussā dūratova parivajjenti ‘‘dubbharo bhikkhu na sakkā posetu’’nti.
因为缺乏自制，所以产生了恶行难忍、不节制之类的烦恼，称此为无自制则因恶行难忍等故而生起的因缘和果报。所谓无自制者，即因缘之所在。此处所谓果，是指以因缘为基础而生的果报。所谓自我，即心识及身躯，或仅指心识。恶行难忍之苦，则自我及其因缘互为条件，因心中痛苦而负担沉重，必须养护和保护。处于无自制，某些人自身即是恶业与不节制的承受者，某些人则是照顾者。如何说呢？譬如有的人四处搜集甜果，送往他宅，却到处游荡乡村，像居于荒废之地，毫无归处，这人即为自身的恶业负担者。又如有人在一天之中食尽咸肉等，露出凶恶形相，令人厌恶，施与托钵食物时，被乞食的沙玛内拉等拒绝，说“你们所施与者为何，”这则是照料者的恶业负担者。众人见此，纷纷远离，言“是恶业沉重的比库，不能长养”。
Mahicchatanti ettha mahantāni vatthūni icchati, mahatī vā panassa icchāti mahiccho, tassa bhāvo mahicchatā, santaguṇavibhāvanatā paṭiggahaṇe amattaññutā ca. Mahiccho hi icchācāre ṭhatvā attani vijjamānasīladhutadhammādiguṇe vibhāveti, tādisassa paṭiggahaṇe amattaññutāpi hoti. Yaṃ sandhāya vadanti ‘‘santaguṇasambhāvanatā paṭiggahaṇe ca amattaññutā, etaṃ mahicchatālakkhaṇa’’nti. Sā panesā mahicchatā ‘‘idhekacco saddho samāno ‘saddhoti maṃ jano jānātū’ti icchati, sīlavā samāno ‘sīlavāti maṃ jano jānātū’ti’’ iminā nayena āgatāyeva, tāya samannāgato puggalo dussantappiyo hoti, vijātamātāpissa cittaṃ gahetuṃ na sakkoti. Tenetaṃ vuccati –
所谓贪煞（mahiccha）者，此处指对诸多事物心生强烈贪欲，或对某一事物特别贪恋，即称为贪煞。其心理状态为求取美善特质却克制不住。贪煞者立足于贪欲行为之上，照见自己违背戒律、好恶之心以及诸种不良品行特质，故而自制欠缺。由此有人论说，称其为“善德启发不足与自制不振者，此即贪煞之特征”。即便有些人彼此讲法，视信仰虔诚者为“信心充足”，视守戒者为“守戒稳健”，但若此人行为为非所喜，且不被同外所认可，且不能接纳亲近与父母，此人可谓有恶迹。对此有言曰：
‘‘Aggikkhandho samuddo ca, mahiccho cāpi puggalo;
“火与水，贪煞者亦如是人；
Sakaṭena paccayaṃ dentu, tayopete atappiyā’’ti. (ma. ni. aṭṭha. 1.252; a. ni. aṭṭha. 1.1.63; vibha. aṭṭha. 850; udā. aṭṭha. 31; mahāni. aṭṭha. 85);
犹如车轮相依，这两者皆为不愉快。”（引用文献出处）。
Sattehi kilesehi ca saṅgaṇanaṃ samodhānaṃ saṅgaṇikāti āha – ‘‘gaṇasaṅgaṇikāya ceva kilesasaṅgaṇikāya cā’’ti. Kosajjānugato ca hotīti kusītabhāvena anugato hoti, kusītassa bhāvo kosajjaṃ. Aṭṭhakusītavatthupāripūriyāti ettha kucchitaṃ sīdatīti kusīto da-kārassa ta-kāraṃ katvā. Yassa dhammassa vasena puggalo ‘‘kusīto’’ti vuccati, so kusītabhāvo idha kusīta-saddena vutto. Vināpi hi bhāvajotanasaddaṃ bhāvattho viññāyati yathā ‘‘paṭassa sukka’’nti, tasmā kusītabhāvavatthūnīti attho, kosajjakāraṇānīti vuttaṃ hoti. Tathā hi –
有关烦恼数数与消除，称之为“烦恼计数者”。所谓“烦恼随从”者，是指因烦恼本质而随从的状态，烦恼则为随从之根源。所谓破坏的舍利咒（kusīta）即是一种破坏、破败、破坏性之义。此处用“破坏及其标识”比喻为不善法的表现。被称作“破坏的”者，即因相应法之性质而被命名。此处举例说明说：“我必将作何业？行为之身将损害何者？明日我将死去”，此人由无精进和不真实的觉知所困扰，故堕入恶道，此即“首要的破坏法”。“我作过恶业，行为之身虽坏，我亦死去”，“我将走向正道，但身坏身损”，此连串语句，展示了因果法则和恶业堕落。又说：“我行乞于乡村或集市，食物若不洁净，则我坏身被业缠绕。若食不洁净，我身则严重疾病缠绕”，此皆为破坏的表示，所谓破坏即身心恶化之因。
‘‘Kammaṃ kho me kattabbaṃ bhavissati, kammaṃ kho pana me karontassa kāyo kilamissati, handāhaṃ nipajjāmīti so nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, idaṃ paṭhamaṃ kusītavatthu. Ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho pana me karontassa kāyo kilanto, handāhaṃ nipajjāmi…pe… maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantassa kāyo kilamissati, handāhaṃ nipajjāmi…pe… ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho pana me gacchantassa kāyo kilanto, handāhaṃ nipajjāmi…pe… ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo kilanto akammañño, handāhaṃ nipajjāmi…pe… ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo garuko akammañño māsācitaṃ maññe, handāhaṃ nipajjāmi…pe… uppanno kho me ayaṃ appamattako ābādho, atthi kappo nipajjituṃ, handāhaṃ nipajjāmi…pe… ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṃ nipajjāmīti so nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ aṭṭhamaṃ kusītavatthu’’nti (dī. ni. 3.334; a. ni. 8.80) –
如是，以七种烦恼之计数与消除为论述，认为即为烦恼的涵摄者；烦恼随从即因烦恼本质而随从发生，烦恼之性即为随从根源。因此众生依业与烦恼的性质称为“破坏者”。此乃佛法从业与障成智慧之教证。据此谓之——
Evamāgatāni ‘‘handāhaṃ nipajjāmī’’ti evaṃ pavattaosīdanāni uparūpari kosajjakāraṇattā aṭṭha kusītavatthūni nāma, tesaṃ pāripūriyā saṃvattatīti attho.
如是所到之处，有人言「今日我当住下休息」等如此发起的行为，相互之间因怨恨而起纷争，名曰八种恶劣根源，然其因缘饱满而运作，这就是其义。
Subharo hoti suposoti attano upaṭṭhākehi ca sukhena bharitabbo posetabboti attho. Saṃvare ṭhito hi ekacco attanopi subharo hoti suposo, ekacco upaṭṭhākānampi. Kathaṃ? Yo hi yaṃ kiñci lūkhaṃ vā paṇītaṃ vā laddhā tuṭṭhacittova bhuñjitvā vihāraṃ gantvā attano kammaṃ karoti, ayaṃ attano subharo. Yo pana paresampi appaṃ vā bahuṃ vā lūkhaṃ vā paṇītaṃ vā dānaṃ ahīḷetvā attamano vippasannamukho hutvā etesaṃ sammukhāva paribhuñjitvā yāti, ayaṃ upaṭṭhākānaṃ subharo. Etaṃ disvā manussā ativiya vissatthā honti, ‘‘amhākaṃ bhadanto subharo, thokathokenapi tussati, mayameva naṃ posessāmā’’ti paṭiññaṃ katvā posenti. Appicchatanti icchāvirahitattaṃ. Ettha hi byañjanaṃ sāvasesaṃ viya, attho pana niravaseso. Appa-saddo hettha abhāvatthoti sakkā viññātuṃ ‘‘appābādhatañca sañjānāmī’’tiādīsu (ma. ni. 1.225) viya. Tenevāha ‘‘nittaṇhabhāva’’nti.
「安稳」意指自身与其侍者皆当安乐持守。处于戒法守护之人中，有些自身安稳安乐，有些使其侍者亦安稳安乐。怎说？凡是所得任何肮脏或清净之物，心意满足地食用后，常往舍处而行自己的业行为者，此即自身安稳。若对他人所施予少许或许多肮脏或清净的施舍物不懈惜执，面容安详，从容与之享用者，此即侍者安稳。众人见此，极为高兴地说：「我们尊者安稳，即使是些微之物，亦能欢喜享用，我们必定供养他。」此示无欲无求之意。此处的言辞似乎无所遗留，但其义实无缺漏。虽少语辞不显，但可明了谓「知悉少微苦痛」等（如《中部法句经》1.225）之义。所以说为「无碍状态」。
Tippabhedāya santuṭṭhiyāti yathālābhādisantosasāmaññena vuttaṃ, catūsu pana paccayesu tayo tayo santosāti dvādasavidho hoti santoso. Kathaṃ? Cīvare yathālābhasantoso yathābalasantoso yathāsāruppasantosoti tividho hoti santoso. Evaṃ piṇḍapātādīsu. Tassāyaṃ pabhedasaṃvaṇṇanā (ma. ni. aṭṭha. 1.252; saṃ. ni. aṭṭha. 2.2.144; a. ni. aṭṭha. 1.1.65) – idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā, so teneva yāpeti aññaṃ na pattheti, labhantopi na gaṇhāti. Ayamassa cīvare yathālābhasantoso. Atha pana pakatidubbalo vā hoti ābādhajarābhibhūto vā, garucīvaraṃ pārupanto kilamati, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhoyeva hoti. Ayamassa cīvare yathābalasantoso. Pakatidubbalādīnañhi garucīvarāni na phāsubhāvāvahāni sarīrakhedāvahāni ca hontīti payojanavasena anatricchatādivasena tāni parivattetvā lahukacīvaraparibhogo na santosavirodhīti. Aparo paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ bahūni vā pana cīvarāni labhitvā ‘‘idaṃ therānaṃ cirapabbajitānaṃ, idaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ, idaṃ appalābhānaṃ hotū’’ti datvā tesaṃ purāṇacīvaraṃ vā saṅkārakūṭādito vā nantakāni uccinitvā tehi saṅghāṭiṃ katvā dhārentopi santuṭṭhova hoti. Ayamassa cīvare yathāsāruppasantoso. Mahagghañhi cīvaraṃ bahūni vā cīvarāni labhitvāpi tāni vissajjetvā tadaññassa gahaṇaṃ yathāsāruppanaye ṭhitattā na santosavirodhīti.
三种不同的满足称为满足，是依止奖励一般之快乐说。于四种缘起中，三种满足共有十二种分别满足。如何呢？对衣服而言，有依所得满足、依力量满足、依适用满足三种。服食施等亦复如是。关于这三种差别有详尽说明（如《中部法注经》1.252、《相应部注》2.2.144、《增支阿含注》1.1.65）——若比库得到美好或不美好的衣服，只以此一衣服遮体，不另取他，不管得到也不接纳，即称此衣获得满足。若比库体弱病苦，穿重厚衣缠身难受，受众比库帮助更换轻便衣服，即使更换便衣，也感满足，此称依力量满足。病弱等不能穿厚重衣服，故以轻便衣服代之，仍无满足障碍。另一种是获得优良条件者，得著多件长时持用衣服，为长老、闻法者、病者、缺乏者施与，或以旧衣或垃圾等成群堆积，制成僧衣穿着，亦感满足，称为依适用满足。虽获多件衣服，然若弃置不合适衣物，取适合者穿着亦无满足障碍，称为依适用满足。
Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti aññaṃ na pattheti, labhantopi na gaṇhāti. Ayamassa piṇḍapāte yathālābhasantoso. Yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā piṇḍapātaṃ labhati, yenassa paribhuttena aphāsu hoti, so sabhāgassa bhikkhuno taṃ datvā tassa hatthato sappāyabhojanaṃ bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti. Ayamassa piṇḍapāte yathābalasantoso. Aparo bahuṃ paṇītaṃ piṇḍapātaṃ labhati, so taṃ cīvaraṃ viya cirapabbajitabahussutaappalābhagilānānaṃ datvā tesaṃ vā sesakaṃ piṇḍāya vā caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti. Ayamassa piṇḍapāte yathāsāruppasantoso.
这里，若比库领取食物，不论肮脏或清净，只以所得自用，不取他物，不管所得亦不接受，称为依所得满足。若比库得食物不合其阶位或疾病所阻碍，令其身体不便，给予他比库，自己以手持食，依持道理安然满足，称为依力量满足。又有者得多量清净食物，如衣服一般，长时修道多闻者、病者、少有食物者施与及其余，把食分散施食，或食非饮食仍能满足，称为依适用满足。
Idha pana bhikkhu senāsanaṃ labhati manāpaṃ vā amanāpaṃ vā, so tena neva somanassaṃ, na paṭighaṃ uppādeti, antamaso tiṇasantharakenapi yathāladdheneva tussati. Ayamassa senāsane yathālābhasantoso. Yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasantopi santuṭṭhova hoti. Ayamassa senāsane yathābalasantoso. Aparo mahāpuñño leṇamaṇḍapakūṭāgārādīni bahūni paṇītasenāsanāni labhati, so tāni cīvarādīni viya cirapabbajitabahussutaappalābhagilānānaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti. Ayamassa senāsane yathāsāruppasantoso. Yopi ‘‘uttamasenāsanaṃ nāma pamādaṭṭhānaṃ, tattha nisinnassa thinamiddhaṃ okkamati, niddābhibhūtassa puna paṭibujjhato pāpavitakkā pātubhavantī’’ti paṭisañcikkhitvā tādisaṃ senāsanaṃ pattampi na sampaṭicchati, so taṃ paṭikkhipitvā abbhokāsarukkhamūlādīsu vasantopi santuṭṭhova hoti. Ayampissa senāsane yathāsāruppasantoso.
这里若比库获得安住处所，或顺意、或逆意，则不会生苦、不起嗔恨，即使在草棚中也依所得满足。若得安住处所不合其阶位或身体不便，给予他比库，自在住于舒适处亦感满足，称为依力量满足。又有大功德者，得多良安处，如岩穴、造房、僧舍等，施与他比库，如衣服一般，即使有处所居住，亦感满足，称为依适用满足。若有比库思惟「此最佳安处乃诱生散乱者，坐其中困睡打盹，熟睡醒来时，恶念来袭」，因而不喜此处，抛弃之，住于树洞、石根等地亦感满足，称为依适用满足。
Idha pana bhikkhu bhesajjaṃ labhati lūkhaṃ vā paṇītaṃ vā, so yaṃ labhati, teneva tussati aññaṃ na pattheti, labhantopi na gaṇhāti. Ayamassa gilānapaccaye yathālābhasantoso. Yo pana telena atthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telaṃ gahetvā aññadeva vā pariyesitvā bhesajjaṃ karontopi santuṭṭhova hoti. Ayamassa gilānapaccaye yathābalasantoso. Aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati, so taṃ cīvaraṃ viya cirapabbajitabahussutaappalābhagilānānaṃ datvā tesaṃ ābhatena yena kenaci yāpentopi santuṭṭhova hoti. Yo pana ekasmiṃ bhājane muttaharītakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ ‘‘gaṇha, bhante, yadicchasī’’ti vuccamāno sacassa tesu aññatarenapi rogo vūpasammati, atha ‘‘muttaharītakaṃ nāma buddhādīhi vaṇṇita’’nti catumadhuraṃ paṭikkhipitvā muttaharītakeneva bhesajjaṃ karonto paramasantuṭṭhova hoti. Ayamassa gilānapaccaye yathāsāruppasantoso. Evaṃ yathālābhādivasena tippabhedo santoso catunnaṃ paccayānaṃ vasena dvādasavidho hotīti veditabbo.
这里若比库得医药，不论肮脏或清净，只以所得自用，不取他药，不管所得亦不接受，称为依所得满足。若得药膏、油膏良药，给予他比库，自身执油为他涂敷，或他人求寻药方，亦感满足，称为依力量满足。又有大功德者，得多诸良药膏蜜等良药，广施如衣服一般，涂敷所及之处居住亦感满足，称为依适用满足。若有人于一处盘食中放入薄荷，另一处放四甜蜜，说「贤者，欲试之」，使病者安心，若弃四甜蜜而用薄荷药治疾，极感满足，称为依适用满足。如此依所得等差别，依四种缘起，总共十二种满足，应据此理知晓。
Kāmavitakkabyāpādavitakkavihiṃsāvitakkānaṃ vasena akusalavitakkattayaṃ. Nekkhammavitakkaabyāpādavitakkaavihiṃ sāvitakkānaṃ vasena kusalavitakkattayaṃ. Sabbakilesāpacayabhūtāya vivaṭṭāyāti rāgādisabbakilesānaṃ apacayahetubhūtāya nibbānadhātuyā. Aṭṭhavīriyārambhavatthupāripūriyāti aṭṭhannaṃ vīriyārambhakāraṇānaṃ pāripūriyā. Yathā tathā paṭhamaṃ pavattaabbhussahanañhi upari vīriyārambhassa kāraṇaṃ hoti. Anurūpapaccavekkhaṇāsahitāni hi abbhussahanāni tammūlakāni vā paccavekkhaṇāni aṭṭha vīriyārambhavatthūnīti veditabbāni. Tathā hi –
以欲念、嗔恚念和害念三种念头的消遣为住，摄受不善念头的集体。以出世念、嗔恚念和害念三种念头的消遣为住，摄受善念头的集体。诸烦恼中根本熏习已成的除灭，即以贪等诸烦恼由其熏习根因而生的涅槃法土。此谓八种勇猛起始之事的圆满。谓八种使勇猛起始之因得圆满。如是，最初的勤奋增上已具备对除遣烦恼的支助因缘。确当知，此等除遣疾苦之事，及其根本因缘观察，正是八种勇猛起始的事由。故言——
‘‘Kammaṃ kho me kattabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi…pe… maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi…pe… ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi…pe… ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo lahuko kammañño, handāhaṃ vīriyaṃ ārabhāmi…pe… ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ ārabhāmi…pe… uppanno kho me ayaṃ appamattako ābādho, ṭhānaṃ kho panetaṃ vijjati, yaṃ me ābādho pavaḍḍheyya, handāhaṃ vīriyaṃ ārabhāmi…pe… ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṃ kho panetaṃ vijjati, yaṃ me ābādho paccudāvatteyya, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’’ti (dī. ni. 3.335; a. ni. 8.80) –
「我当作何业将来？若我所行业，难于于佛陀教法心中成就，今我发起精进，以得未得所得无虚假真实验。吾实作业，然作业时不易于心持佛陀教法，今发精进……当有途径可行，而行途难于心持佛陀教法，今发精进……我通达途径，然行途时不善于心持佛陀教法，今发精进……我游行乡村市镇乞食，不为以下等或污秽饮食不满足，故身体轻健，易于作业，今发精进……游行乡村市镇乞食，无碍以下等或污秽饮食而觉满足，故身体强健，易行业，今发精进……我所起疾病轻微，仍有处所，若疾病加重，今发精进……我生病，起病后速愈，身体痛苦，仍有处所，若病反复，今发精进、以得未得所得无虚假真实验。」（记载于中部经卷三三五；増支部經卷八八〇）——
Evaṃ pavattaanurūpapaccavekkhaṇāsahitāni abbhussahanāni tammūlakāni vā paccavekkhaṇāni aṭṭha vīriyārambhavatthūni nāma.
如是，既起且具适当观察，及除遣疾苦，这二者为根本，正是八种勇猛起始之事应知。
Tadanucchavikaṃ tadanulomikanti ettha ta-saddo vakkhamānāpekkho ca atītāpekkho ca hotīti āha ‘‘yaṃ idāni sikkhāpadaṃ paññapessatī’’tiādi. Sabbanāmāni hi vakkhamānavacanānipi honti pakkantavacanānipi. Saṃvarappahānapaṭisaṃyuttanti pañcasaṃvarehi ceva pañcapahānehi ca paṭisaṃyuttaṃ. Pañcavidho hi saṃvaro sīlasaṃvaro satisaṃvaro ñāṇasaṃvaro khantisaṃvaro vīriyasaṃvaroti. Pahānampi pañcavidhaṃ tadaṅgappahānaṃ vikkhambhanappahānaṃ samucchedappahānaṃ paṭippassaddhippahānaṃ nissaraṇappahānanti.
所谓相和词、相逆词，此处谓某一词相依于前后及往昔而说，如言「现今要宣说戒律」等。诸名称即口语言辞，亦为专门用辞。所谓五重束缚与五重放弃则互相联系。五种束缚者，即戒律束缚、正念束缚、智慧束缚、忍辱束缚及精进束缚。五种放弃亦分作：止息恶法行止放弃、弃恶法诸杂乱放弃、断恶法全然灭除、妥当安住所持之放弃以及解脱出离之放弃。
Tattha ‘‘iminā pātimokkhasaṃvarena upeto hoti samupeto’’ti (vibha. 511) evamāgato pātimokkhasaṃvaro sīlasaṃvaro nāma, so ca atthato kāyikavācasiko avītikkamo. ‘‘Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatī’’ti (dī. ni. 1.213; ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16) evamāgatā indriyārakkhā satisaṃvaro, sā ca atthato tathāpavattā sati eva. ‘‘Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare’’ti (su. ni. 1041; netti. 11) evamāgato ñāṇasaṃvaro. Ettha hi ‘‘sotānaṃ saṃvaraṃ brūmī’’ti vatvā ‘‘paññāyete pidhīyare’’ti vacanato sotasaṅkhātānaṃ taṇhādiṭṭhiduccaritaavijjādikilesānaṃ samucchedakañāṇaṃ pidahanaṭṭhena saṃvaroti vuttaṃ. ‘‘Khamo hoti sītassa uṇhassā’’tievamāgatā (ma. ni. 1.24; ma. ni. 3.159; a. ni. 4.114) adhivāsanā khantisaṃvaro, sā ca atthato tathāpavattā khandhā adoso vā. Paññāti eke, taṃ na gahetabbaṃ. ‘‘Uppannaṃ kāmavitakkaṃ nādhivāsetī’’ti (ma. ni. 1.26) evamāgataṃ kāmavitakkādīnaṃ vinodanavasena pavattaṃ vīriyameva vīriyasaṃvaro. Sabbo cāyaṃ saṃvaro yathāsakaṃ saṃvaritabbānaṃ dussīlyasaṅkhātānaṃ kāyavacīduccaritānaṃ muṭṭhassaccasaṅkhātassa pamādassa abhijjhādīnaṃ vā akkhanti aññāṇakosajjānañca saṃvaraṇato pidahanato chādanato ‘‘saṃvaro’’ti vuccati. Saṃvaratīti saṃvaro, pidahati nivāreti pavattituṃ na detīti attho. Paccayasamavāye uppajjanārahānaṃ kāyaduccaritādīnaṃ tathā tathā anuppādanameva hi idha saṃvaraṇaṃ nāma. Evaṃ tāva pañcavidho saṃvaro veditabbo.
于此有云：「由此戒律束缚者，为所束缚与所集结。」戒律束缚即名戒律守护，旨在身体语意不越犯戒。又云：「守护眼根，眼根由戒束保护着。」此说守根即正念守护，正念即实修之念也。又云：「守护耳根，谓以智慧严密护摄。」此即智慧守护。因言「守护耳根」而说「以智慧严密护摄」，旨在断除诸如欲见、邪见、恶行等烦恼无明。又云：「宽恕如冬与夏。」此谓忍辱守护，实则于五蕴中去除嗔恨。有人谓智慧不可取，其意不应接受。又云：「不起生欲念。」此言从除欲念等烦恼毒害，以精进束缚起勇猛。整个此束缚即为全部守护，诸恶不善之身语行，被真诚戒行、疏风息贪、意念正乐、愿望断除无明等诸智慧法所保护，故称为束缚。所谓守护，即防止恶行发生不使其起。
Tena tena guṇaṅgena tassa tassa aguṇaṅgassa pahānaṃ tadaṅgappahānaṃ. Nāmarūpaparicchedādīsu hi vipassanāñāṇesu paṭipakkhabhāvato dīpālokeneva tamassa nāmarūpavavatthānena sakkāyadiṭṭhiyā, paccayapariggahena ahetuvisamahetudiṭṭhīnaṃ, tasseva aparabhāge uppannena kaṅkhāvitaraṇena kathaṃkathībhāvassa, kalāpasammasanena ‘‘ahaṃ mamā’’ti gāhassa, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhaye abhayasaññāyātiādinā nayena tena tena vipassanāñāṇena tassa tassa aguṇaṅgassa pahānaṃ tadaṅgappahānanti veditabbaṃ. Yaṃ pana upacārappanābhedena samādhinā pavattinivāraṇato ghaṭappahāreneva udakapiṭṭhe sevālassa tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānaṃ, etaṃ vikkhambhanappahānaṃ nāma. Vikkhambhanameva pahānaṃ vikkhambhanappahānaṃ. Yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano santāne ‘‘diṭṭhigatānaṃ pahānāyā’’tiādinā (dha. sa. 277) nayena vuttassa samudayapakkhiyassa kilesagaṇassa accantaṃ appavattibhāvena pahānaṃ, idaṃ samucchedappahānaṃ nāma. Yaṃ pana phalakkhaṇe paṭippassaddhattaṃ vūpasantatā kilesānaṃ, etaṃ paṭippassaddhippahānaṃ nāma. Yaṃ sabbasaṅkhatanissaṭattā pahīnasabbasaṅkhataṃ nibbānaṃ, etaṃ nissaraṇappahānaṃ nāma. Sabbampi cetaṃ cāgaṭṭhena pahānanti vuccati. Evamimehi yathāvuttasaṃvarehi ceva pahānehi ca paṭisaṃyuttā dhammadesanā ‘‘saṃvarappahānapaṭisaṃyuttā’’ti veditabbā.
依诸功德而断除无功德，此谓止息恶法之放弃。于名色分解诸般内观智慧中，似如明灯照亮，无明见五蕴合取与因果不正见等，及合取现起之怀疑断除，解疑既除而心极安妥。见片断执着「我我所有」之执见断除，见正道与邪道，见生灭、常存、恐怖诸见及其相应正念得现，皆是以不同智慧观照各自无功德处，而断除无功德之放弃。因分别而达止染障起，则为放逸恶法之放弃。由四圣圣道的修习，令见染等烦恼几尽灭除，此谓断绝恶法之放弃。因皈依佛法三宝，全然止息诸染垢，此谓解脱之放弃。一切皆以舍离为名。依此五重正法束缚及五种放弃相应，佛陀教法称为「束缚与放弃相应」。
Asuttantavinibaddhanti suttantesu anibaddhaṃ, pāḷianāruḷhanti attho. Pakiṇṇakadhammadesanā hi saṅgahaṃ na ārohati. Vuttamevatthaṃ pakāsento āha ‘‘pāḷivinimutta’’nti. Atha vā asuttantavinibaddhanti suttābhidhammapāḷiṃ anāruḷhabhāvaṃ sandhāya vuttaṃ, pāḷivinimuttanti vinayapāḷiṃ anāruḷhabhāvaṃ sandhāya. Okkantikadhammadesanā nāma ñāṇena anupavisitvā antarā kathiyamānā dhammadesanā, paṭikkhipanādhippāyā bhaddālittherasadisā. Samparetabbato pecca gantabbato samparāyo, paraloko. Tattha bhavaṃ samparāyikaṃ. Vaṭṭabhayena tajjentoti ‘‘evaṃ dussīlā nirayādīsu dukkhaṃ pāpuṇantī’’ti tajjento. Dīghanikāyappamāṇampi majjhimanikāyappamāṇampi dhammadesanaṃ karotīti ‘‘tena khaṇena tena muhuttena kathaṃ bhagavā tāvamahantaṃ dhammadesanaṃ karotī’’ti na vattabbaṃ. Yāvatā hi lokiyamahājanā ekaṃ padaṃ kathenti, tāva ānandatthero aṭṭha padāni katheti. Ānandatthere pana ekaṃ padaṃ kathenteyeva bhagavā soḷasa padāni katheti. Iminā nayena lokiyajanassa ekapaduccāraṇakkhaṇe bhagavā aṭṭhavīsasataṃ padāni katheti. Kasmā? Bhagavato hi jivhā mudu, dantāvaraṇaṃ suphusitaṃ, vacanaṃ agaḷitaṃ, bhavaṅgaparivāso lahuko, tasmā sace eko bhikkhu kāyānupassanaṃ pucchati, añño vedanānupassanaṃ, añño cittānupassanaṃ, añño dhammānupassanaṃ, ‘‘iminā puṭṭhe ahaṃ pucchissāmī’’ti eko ekaṃ na oloketi, evaṃ santepi tesaṃ bhikkhūnaṃ ‘‘ayaṃ paṭhamaṃ pucchi, ayaṃ dutiya’’ntiādinā pucchanavāro tādisassa paññavato paññāyati sukhumassa antarassa labbhanato. Buddhānaṃ pana desanāvāro aññesaṃ na paññāyateva accharāsaṅghātamatte khaṇe anekakoṭisahassacittappavattisambhavato. Daḷhadhammena dhanuggahena khittasarassa vidatthicaturaṅgulaṃ tālacchāyaṃ atikkamanato puretaraṃyeva bhagavā cuddasavidhena kāyānupassanaṃ, navavidhena vedanānupassanaṃ, soḷasavidhena cittānupassanaṃ, pañcavidhena dhammānupassanaṃ katheti. Tiṭṭhantu vā ete cattāro, sace hi aññe cattāro sammappadhānesu, aññe iddhipādesu, aññe pañcindriyesu, aññe pañcabalesu, aññe sattabojjhaṅgesu, aññe aṭṭhamaggaṅgesu pañhe puccheyyuṃ, tampi bhagavā katheyya. Tiṭṭhantu vā ete aṭṭha, sace aññe sattatiṃsa janā bodhipakkhiyesu pañhe puccheyyuṃ, tampi bhagavā tāvadeva katheyya.
经文中说，有些句子严格依附于经藏而成，而有些则不拘泥于经藏体例，巴利文中“anuṭīkha”指的是不拘泥于经藏体式。而关于巴利文里内容的解释，集成的教导不一定成系统。释迦世尊就曾开示过“巴利自由体”之说。又或者说，有些人说不拘泥于经藏体式的经文，是指律藏巴利文字不拘泥体式。这里所谓“超脱经藏体式”的教说，是靠智慧没有执着而说的，属于特殊的教法。至于严格顺承经藏体式的教法，是称为“巴利律藏不拘泥体式”的。放逸而无定的教法，乃是没有定力和智慧者今时讨论的教说，若是后世传下去，是为他生所归，即彼方世界。彼处有生死轮回，由此轮回生死者，为绳索之怖而丧命，故有“如是恶行者，将生地狱等苦处”的警示。以长部、中部经等量广泛教理为制，若问“彼时彼刻，世尊如何宣说如是广大教法”，不可轻易妄下结论。凡人众口铄金，世人往往只说一词，释迦牟尼的长老阿难却能引八句。阿难仅以一言传道，世尊则以十六言详说。如是之理，佛陀以三千二百六十句对俗众起见语言说法。何以故？世尊舌质柔和，牙齿坚固，言辞清晰，识的活动敏捷，因而若比库以身观观身，以受观观受，以心观心，以法观法时，虽问一句，其他不问，一问一答，且以此方式令比库智慧得微妙利益。佛陀的教导口才难以模仿，普通人不具如此智慧与心性，时常会遇到极多念头涌现，难以专注。佛陀能够以犀利的教理犹如弓箭手射穿靶子的四足兽般准确地，前后连贯地阐释十六种身观，九种受观，十六种心观，五种法观。且假使这四类之中有人愿问另四类，或五力，或七觉支，或八正道，则佛陀亦以同样的精妙方法答复；或若想问八种觉支、三十二般度、四圣谛等问题，佛亦会应答如是。
Mūlaṃ nissayo patiṭṭhāti pacchimaṃ pacchimaṃ paṭhamassa paṭhamassa vevacananti daṭṭhabbaṃ. Tattha patiṭṭhāti sampayogavasena upanissayavasena ca okāsabhāvo. Sikkhāsaṅkhātānañhi avasesakusaladhammānaṃ methunaviratisampayogavasena vā patiṭṭhā siyā upanissayabhāvena vā. Tenevāha ‘‘methunasaṃvaro hī’’tiādi. Vuttatthavasenāti patiṭṭhāadhigamūpāyavasena. Sikkhāpadavibhaṅge niddiṭṭhaviraticetanā taṃsampayuttadhammā ca sikkhāpadanti dassetukāmo āha – ‘‘ayañca attho sikkhāpadavibhaṅge vuttanayena veditabbo’’ti. Sikkhāpadavibhaṅge hi viratiādayo dhammā nippariyāyato pariyāyato ca ‘‘sikkhāpada’’nti vuttā. Vuttañhetaṃ –
“根本”与“依止”是密切相连的，应当分别明了分别。“依止”是指条件连结的存在，属“依他相续”的本质。修学者戒行为善妙且善断灭功德者，依止的基础是断绝有染行为的相续，而“断欲”戒等属于“依止”的范畴。经中也说过“戒禁欲念”的内容。所谓“依止”是通过掌握戒律得来的措施。戒律章里有讲到关于禁欲意志的部分，其与戒相联系，即指戒律。欲戒等功德本身具有限止作用，亦即“戒名”。所说此意者为使人明了戒律的涵义。
‘‘Tattha katamaṃ kāmesumicchācārā veramaṇī sikkhāpadaṃ? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ kāmesumicchācārā viramantassa, yā tasmiṃ samaye kāmesumicchācārā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velānatikkamo setughāto, idaṃ vuccati kāmesumicchācārā veramaṇī sikkhāpadaṃ. Avasesā dhammā veramaṇiyā sampayuttā.
“何谓欲邪行戒的禁戒戒律？愿在之时，欲望之行为令心生起善念，随喜且充满快乐，具智慧通达之心，诸欲邪行戒者戒杀戒盗戒淫戒妄语戒两舌戒粗恶语戒杂秽语等戒行为止于戒念断恶之时，其心生正念断除邪行，非作非教，非时打断，非伤害，称为欲邪行戒的禁戒戒律。其余戒法均与禁戒连结。”
‘‘Tattha katamaṃ kāmesumicchācārā veramaṇī sikkhāpadaṃ? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ kāmesumicchācārā viramantassa, yā tasmiṃ samaye cetanā sañcetanā cetayitattaṃ, idaṃ vuccati kāmesumicchācārā veramaṇī sikkhāpadaṃ. Avasesā dhammā cetanāya sampayuttā.
“何谓欲邪行戒的禁戒戒律？愿在之时，欲望之行为令心生起善念，随喜且充满快乐，具智慧通达之心，以意念、意志认真控制邪行，其意念真实且有目的，称为欲邪行禁戒戒律。其余戒法均与意念连结。”
‘‘Tattha katamaṃ kāmesumicchācārā veramaṇī sikkhāpadaṃ? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ kāmesumicchācārā viramantassa, yo tasmiṃ samaye phasso…pe… paggāho avikkhepo, idaṃ vuccati kāmesumicchācārā veramaṇī sikkhāpada’’nti (vibha. 706).
“何谓欲邪行戒的禁戒戒律？愿在之时，欲望之行为令心生起善念，随喜且充满快乐，具智慧通达之心，在此时感触、接触身心无惧于欲染等，坚固不动，称为欲邪行戒的禁戒戒律。”
Ettha hi yasmā na kevalaṃ viratiyeva sikkhāpadaṃ, cetanāpi sikkhāpadameva, tasmā taṃ dassetuṃ dutiyanayo vutto. Yasmā ca na kevalaṃ eteyeva dve dhammā sikkhāpadaṃ, cetanāsampayuttā pana paropaṇṇāsa dhammāpi sikkhitabbakoṭṭhāsato sikkhāpadameva, tasmā tatiyanayo dassito. Duvidhañhi sikkhāpadaṃ nippariyāyasikkhāpadaṃ pariyāyasikkhāpadanti. Tattha virati nippariyāyasikkhāpadaṃ. Sā hi ‘‘pāṇātipātā veramaṇī’’ti pāḷiyaṃ āgatā, no cetanā. Viramanto ca tāya eva tato tato viramati, na cetanāya, cetanampi pana āharitvā dasseti, tathā sesacetanāsampayuttadhamme. Tasmā cetanā ceva avasesasampayuttadhammā ca pariyāyasikkhāpadanti veditabbaṃ.
由此知之，戒律不仅是单纯戒止，更须有意志的支持，因此第二条原则应明示。又戒律既非单为此二者，俱具起意以及为别人止恶之行为功德，并存为戒律第三原则。戒律有二种，一为断禁戒律，二为原则戒律。断禁戒律乃称“杀生禁戒”，巴利文中说“杀生戒”，非指意志本身；戒止乃依戒而止，非意志止。意志则带来效应，连带余意志戒律。故应理解戒律中意志与余意志相连的戒律架构。
Idāni na kevalaṃ idha viratiādayo dhammāva sikkhāpadaṃ, atha kho tadatthajotikā paññattipīti dassento āha ‘‘apicā’’tiādi. ‘‘Yo tattha nāmakāyo padakāyoti idaṃ mahāaṭṭhakathāyaṃ vutta’’nti vadanti. Nāmakāyoti nāmasamūho nāmapaṇṇattiyeva. Padaniruttibyañjanāni nāmavevacanāneva ‘‘nāmaṃ nāmakammaṃ nāmaniruttī’’tiādīsu (dha. sa. 1313-1315) viya. Sikkhākoṭṭhāsoti viratiādayova vuttā, tadatthajotakaṃ vacanampi sikkhāpadanti idampi ettha labbhateva.
现在不仅仅是这里所谓的“戒律等法”而已，后来为说明其义理的注释者说：“所谓‘亦如是’等就是说。”人们称之为“名相著（Nāmakāyo）”、“词汇著（Padakāyo）”，这便是上座部大注疏所说的。所谓名相著，是指名称的集合，也就是名称的说法。用词、语义、义涵等说明名称，诸如“名称”“名称行为”“名称的说法”等（律藏第1313-1315行）均如此解释。戒律条目即如“戒律等法”一般所说，因而说明此义的语句也就被视为戒条了，这里即是该义。
Atthavaseti vuddhivisese ānisaṃsavisese. Tesaṃ pana sikkhāpadapaññattikāraṇattā āha ‘‘dasa kāraṇavase’’ti, dasa kāraṇaviseseti attho. Tenāha ‘‘hitavisese’’ti. Atthoyeva vā atthavaso, dasa atthe dasa kāraṇānīti vuttaṃ hoti. Atha vā attho phalaṃ tadadhīnavuttitāya vaso etassāti atthavaso, hetūti evampettha attho daṭṭhabbo. Suṭṭhu devāti idaṃ rājantepurappavesanasikkhāpade (pāci. 494 ādayo) vuttaṃ. ‘‘Ye mama sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ assa dīgharattaṃ hitāya sukhāyā’’ti vuttattā ‘‘yo ca tathāgatassa vacanaṃ sampaṭicchati, tassa taṃ dīgharattaṃ hitāya sukhāya hotī’’ti vuttaṃ. Asampaṭicchane ādīnavanti bhaddālisutte (ma. ni. 2.134 ādayo) viya asampaṭicchane ādīnavaṃ dassetvā. Sukhavihārābhāve sahajīvamānassa abhāvato sahajīvitāpi sukhavihārova vutto. Sukhavihāro nāma catunnaṃ iriyāpathavihārānaṃ phāsutā.
“义”是加深智慧、因缘区别的意思。至于戒律条目的约定成因，注释文说是“十因缘”，即十种因缘的区别的意思。因此说“利益的区别”，即是义理。义即是目的，十种义即是十因缘。又或义是结果，因对果说，此义需如此看待。很好，国王侍臣进城仪式的戒律（律藏第494行等）有此说：“凡相信听闻我语者，长久获利安乐。”“亦有人依如来语，亦得长远利益安乐。”若不依从，如《善法经》（中部尼诃经2.134行等）所述，为不依从则危险。无安乐生活者无此乐住，自然地安乐生活也称之为乐住。乐住是行住坐卧四种行为的松利畅适。
Maṅkutanti nittejabhāvaṃ. Dhammenātiādīsu dhammoti bhūtaṃ vatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsananti ñattisampadā ceva anussāvanasampadā ca. Piyasīlānanti sikkhākāmānaṃ. Tesañhi sīlaṃ piyaṃ hoti. Tenevāha ‘‘sikkhattayapāripūriyā ghaṭamānā’’ti. Sandiṭṭhamānāti saṃsayaṃ āpajjamānā. Ubbāḷhā hontīti pīḷitā honti. Saṅghakammānīti satipi uposathapavāraṇānaṃ saṅghakammabhāve gobalibaddañāyena uposathaṃ pavāraṇañca ṭhapetvā upasampadādisesasaṅghakammānaṃ gahaṇaṃ veditabbaṃ. Samaggānaṃ bhāvo sāmaggī.
“摩槃柯”（Maṅkuta）指莹亮、发光之义。诸“法”等词中，“法”指存在之境。戒律意指劝发、守持之义。师教是种族传承与诵习传承。“善友贤行”指求学之人。其戒必喜爱。所以说“习学者完成戒律”为戒律表征。“现前者”指生起怀疑之意，“抑郁者”即压抑痛苦。僧团之法包括三戒仪修之现成仪式，如同保护邻舍拒恶与种种戒律戒禁，以及达上戒之仪式莫不了了于心。和合之相即称为一致、和睦。
‘‘Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī’’ti (dī. ni. 3.182) ettha vivādamūlabhūtā kilesā āsavāti āgatā.
“‘我不向你，准德（Cunda），讲解仅守护所断除的烦恼’”——（大经尼诃疏3.182行）此处因争论根本故烦恼即贪瞋痴称作“烦恼（kilesā）”“结（āsavā）”而来。
‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;
“由诸天降生者、乾闼婆或飞禽；
Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;
“夜叉所往之处、人间亦繁衍；
Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36) –
『这些烦恼污垢已经被断尽、摧毁、消除』。
Ettha tebhūmakaṃ kammaṃ avasesā ca akusalā dhammā. Idha pana parūpavādavippaṭisāravadhabandhādayo ceva apāyadukkhabhūtā ca nānappakārā upaddavā āsavāti āha – ‘‘asaṃvare ṭhitena tasmiṃyeva attabhāve pattabbā’’tiādi. Yadi hi bhagavā sikkhāpadaṃ na paññapeyya, tato asaddhammapaṭisevanaadinnādānapāṇātipātādihetu ye uppajjeyyuṃ parūpavādādayo diṭṭhadhammikā nānappakārā anatthā, ye ca taṃnimittameva nirayādīsu nibbattassa pañcavidhabandhanakammakāraṇādivasena mahādukkhānubhavananānappakārā anatthā, te sandhāya idaṃ vuttaṃ ‘‘diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti. Diṭṭhadhammo vuccati paccakkho attabhāvo , tattha bhavā diṭṭhadhammikā. Tena vuttaṃ ‘‘tasmiṃyeva attabhāve pattabbā’’ti. Sammukhā garahaṇaṃ akitti, parammukhā garahaṇaṃ ayaso. Atha vā sammukhā parammukhā ca garahaṇaṃ akitti, parivārahāni ayasoti veditabbaṃ. Āgamanamaggathakanāyāti āgamanadvārapidahanatthāya. Samparetabbato pecca gantabbato samparāyo, paralokoti āha ‘‘samparāye narakādīsū’’ti. Methunādīni rajjanaṭṭhānāni, pāṇātipātādīni dussanaṭṭhānāni.
这里所说的皆为他缘所生的业，以及未断绝的不善法。尤其如恶口、谤毁、破坏戒律等行为，乃至三恶道中所有恶趣，一切皆是烦恼的表现，且生诸多损害与痛苦。因这些恶法，导致恶趣之苦的种种缠缚产生，故谓之烦恼。所谓显现的法，即显现的自性，显现即为此中的自性。正因如此，故说『应当于此自性中得成』。所谓前面对境为正面之执拿，后者为反面之执拿；若两者兼有，则视为反面之执拿，应引为警惕。入出频繁之往来名为往返，死亡后依因缘往生彼处名为他世，如狎戏场所、杀生之地、诸恶之处等。
Cuddasa khandhakavattāni nāma vattakkhandhake vuttāni āgantukavattaṃ āvāsikagamikaanumodanabhattaggapiṇḍacārikaāraññikasenāsanajantāgharavaccakuṭiupajjhāyasaddhivihārikaācariyaantevāsikavattanti imāni cuddasa vattāni. Tato aññāni pana kadāci tajjanīyakammakatādikāleyeva caritabbāni dveasīti mahāvattāni, na sabbāsu avatthāsu caritabbāni, tasmā cuddasakhandhakavattesu agaṇitāni, tāni pana ‘‘pārivāsikānaṃ bhikkhūnaṃ vattaṃ paññapessāmī’’ti (cūḷava. 75 ādayo) ārabhitvā ‘‘na upasampādetabbaṃ…pe… na chamāyaṃ caṅkamante caṅkame caṅkamitabba’’nti (cūḷava. 76) vuttāvasānāni chasaṭṭhi, tato paraṃ ‘‘na, bhikkhave, pārivāsikena bhikkhunā pārivāsikavuḍḍhatarena bhikkhunā saddhiṃ, mūlāyapaṭikassanārahena, mānattārahena, mānattacārikena, abbhānārahena bhikkhunā saddhiṃ ekacchanne āvāse vatthabba’’ntiādinā (cūḷava. 82) vuttavattāni pakatattacaritabbehi anaññattā visuṃ agaṇetvā pārivāsikavuḍḍhatarādīsu puggalantaresu caritabbattā tesaṃ vasena sampiṇḍetvā ekekaṃ katvā gaṇitāni pañcāti ekasattati vattāni, ukkhepanīyakammakatavattesu vuttaṃ ‘‘na pakatattassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ…pe… nahāne piṭṭhiparikammaṃ sāditabba’’nti (cūḷava. 75) idaṃ abhivādanādīnaṃ asādiyanaṃ ekaṃ, ‘‘na pakatatto bhikkhu sīlavipattiyā anuddhaṃsetabbo’’tiādīni (cūḷava. 51) dasāti evametāni dvāsīti vattāni. Etesveva pana kānici tajjanīyakammādivattāāni, kānici pārivāsikādivattānīti aggahitaggahaṇena dvāsīti eva, aññattha pana aṭṭhakathāpadese appakaṃ ūnamadhikaṃ vā gaṇanūpagaṃ na hotīti ‘‘asīti khandhakavattānī’’ti vuttaṃ.
所谓十三戒律行为，即《戒律篇》中所说的十三种行为，包括对外来者的行为规范、僧团接纳、托钵行脚、出入林苑、驻舍、僧伽、衣服、房舍、看护、教法、长老随侍等。除此之外偶尔还有其他应当于特定时节行持的两大行为，但非所有处所皆行此等行为，故此未计入十三戒律行为。起初由『同僧戒』开始，学习时不得于未经受具足戒的比库尼同僚中独自处住，而须与持戒较严的比库尼同住，包括根本清净之同住、敬爱等。此等规定视行为明暗、清浊，故有七十一种小节戒行为。于问候接待等方面还定有不应之行为，如不应非清净比库所献浴及洗涤用具等。此类仪轨计为十种，又加两类，总计为二十二种。因有些行为属于小节，有些为戒律戒数，故合计为八十三种戒律行为。
Saṃvaravinayoti sīlasaṃvaro satisaṃvaro ñāṇasaṃvaro khantisaṃvaro vīriyasaṃvaroti pañcavidhopi saṃvaro yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato saṃvaro, vinayanato vinayoti vuccati. Pahānavinayoti tadaṅgappahānaṃ vikkhambhanappahānaṃ samucchedappahānaṃ paṭippassaddhippahānaṃ nissaraṇappahānanti pañcavidhampi pahānaṃ yasmā cāgaṭṭhena pahānaṃ , vinayanaṭṭhena vinayo, tasmā pahānavinayoti vuccati. Samathavinayoti satta adhikaraṇasamathā. Paññattivinayoti sikkhāpadameva. Sikkhāpadapaññattiyā hi vijjamānāya eva sikkhāpadasambhavato paññattivinayopi sikkhāpadapaññattiyā anuggahito hoti.
所谓戒律的守护乃包括五种守护：即戒律守护即品行守护，正念守护，智慧守护，忍辱守护，精进守护。守护应依情况而为，不可散漫。戒律守护因此有戒律之名。所谓去除守护，是五种去除：对诸根身着弃带的去除，破坏的去除，断绝的去除，安住的去除，以及解脱的去除。修持中的舍弃者为舍，戒律立定者为律，故称去除守护。止息守护为止诤七法。约定守护即仅指戒律。因戒律是事先约定而成，名为约定守护，建立于戒律及戒律约定之上。
Idāni –
现在——
‘‘Yaṃ saṅghasuṭṭhu, taṃ saṅghaphāsu, yaṃ saṅghaphāsu, taṃ dummaṅkūnaṃ puggalānaṃ niggahāya, yaṃ dummaṅkūnaṃ puggalānaṃ niggahāya, taṃ pesalānaṃ bhikkhūnaṃ phāsuvihārāya, yaṃ pesalānaṃ bhikkhūnaṃ phāsuvihārāya, taṃ diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, yaṃ diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, taṃ samparāyikānaṃ āsavānaṃ paṭighātāya, yaṃ samparāyikānaṃ āsavānaṃ paṭighātāya, taṃ appasannānaṃ pasādāya, yaṃ appasannānaṃ pasādāya, taṃ pasannānaṃ bhiyyobhāvāya, yaṃ pasannānaṃ bhiyyobhāvāya, taṃ saddhammaṭṭhitiyā, yaṃ saddhammaṭṭhitiyā, taṃ vinayānuggahāya.
『于僧中正净者，用于断除僧中不净者；用以断除不净者者，为断除恶人之目的；用于断除恶人者者，为诸善人僧团内正净共处之所在；用于诸善人共处之所在者，为断除显现烦恼污垢之目的；用于断除显现烦恼污垢者，为斩断生死轮回烦恼之目的；用于断除生死轮回烦恼者，为行善心欢喜之因；用于善心欢喜者，为增强欢喜之助缘；用于增强欢喜者，为立定正法之基础；用于立定正法者，为遵行戒律之根本。』
‘‘Yaṃ saṅghasuṭṭhu, taṃ saṅghaphāsu, yaṃ saṅghasuṭṭhu, taṃ dummaṅkūnaṃ puggalānaṃ niggahāya, yaṃ saṅghasuṭṭhu, taṃ pesalānaṃ bhikkhūnaṃ phāsuvihārāya, yaṃ saṅghasuṭṭhu, taṃ diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, yaṃ saṅghasuṭṭhu, taṃ samparāyikānaṃ āsavānaṃ paṭighātāya, yaṃ saṅghasuṭṭhu, taṃ appasannānaṃ pasādāya, yaṃ saṅghasuṭṭhu, taṃ pasannānaṃ bhiyyobhāvāya, yaṃ saṅghasuṭṭhu, taṃ saddhammaṭṭhitiyā, yaṃ saṅghasuṭṭhu, taṃ vinayānuggahāya.
『何谓僧团清净者？』所言者，即一切令僧团清净之事。谓为净治败坏众生而设，令斋戒不洁比库，能正清净其所住之处。谓断诸见法污染，使之自禁；令断彼方外流逸之污垢。谓令不悦者得安忍，令悦者倍增欢喜。谓令正法得凭持，令律藏得助持。
‘‘Yaṃ saṅghaphāsu, taṃ dummaṅkūnaṃ puggalānaṃ niggahāya, yaṃ saṅghaphāsu, taṃ pesalānaṃ bhikkhūnaṃ phāsuvihārāya, yaṃ saṅghaphāsu, taṃ diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, yaṃ saṅghaphāsu, taṃ samparāyikānaṃ āsavānaṃ paṭighātāya, yaṃ saṅghaphāsu, taṃ appasannānaṃ pasādāya, yaṃ saṅghaphāsu, taṃ pasannānaṃ bhiyyobhāvāya, yaṃ saṅghaphāsu, taṃ saddhammaṭṭhitiyā, yaṃ saṅghaphāsu, taṃ vinayānuggahāya, yaṃ saṅghaphāsu, taṃ saṅghasuṭṭhutāya.
『何谓僧团败坏者？』所言者，即一切令僧团败坏之事。谓败坏败坏众生，自净令不洁比库住处堕坏。谓使见法污染不禁，方外污垢流逸不止。令不悦者失忍，令悦者失欢。令正法动摇，令律法失援。令僧团失清净。
‘‘Yaṃ dummaṅkūnaṃ puggalānaṃ niggahāya…pe… yaṃ pesalānaṃ bhikkhūnaṃ phāsuvihārāya…pe… yaṃ diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya…pe… yaṃ samparāyikānaṃ āsavānaṃ paṭighātāya…pe… yaṃ appasannānaṃ pasādāya…pe… yaṃ pasannānaṃ bhiyyobhāvāya…pe… yaṃ saddhammaṭṭhitiyā…pe… yaṃ vinayānuggahāya, taṃ saṅghasuṭṭhutāya , yaṃ vinayānuggahāya, taṃ saṅghaphāsutāya, yaṃ vinayānuggahāya, taṃ dummaṅkūnaṃ puggalānaṃ niggahāya, yaṃ vinayānuggahāya, taṃ pesalānaṃ bhikkhūnaṃ phāsuvihārāya, yaṃ vinayānuggahāya, taṃ diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, yaṃ vinayānuggahāya, taṃ samparāyikānaṃ āsavānaṃ paṭighātāya, yaṃ vinayānuggahāya, taṃ appasannānaṃ pasādāya, yaṃ vinayānuggahāya, taṃ pasannānaṃ bhiyyobhāvāya, yaṃ vinayānuggahāya, taṃ saddhammaṭṭhitiyā (pari. 334).
『为净治败坏众生』者，如是等事为因，令僧团清净。『净治不洁比库所住』、『断见法污染自禁』、『断非本宗污垢』、『令不安者得安心』、『令安心者喜乐益增』、『令正法坚固』、『令律法有所依』，此皆令僧团清净之因。又以令律法有所依，故得僧团败坏；又以律法有所依，故复克制败坏众生；又以律法有所依，故复净比库不净所处；又以律法有所依，故令断见法污染；又以律法有所依，故断方外漏污；又以律法有所依，故令不安者安忍；又以律法有所依，故令安者增长欢喜；又以律法有所依，故正法得依持，此诸皆律法之辅助也(同前行文所在第334)。
‘‘Atthasataṃ dhammasataṃ, dve ca niruttisatāni;
『所有义百义法百义，二义辞也；』
Cattāri ñāṇasatāni, atthavase pakaraṇe’’ti (pari. 334) –
『四智慧百义，义汇于义藏中』，谓此文出自释义集第三百三十四。
Yaṃ vuttaṃ parivāre, taṃ dassento ‘‘apicetthā’’tiādimāha.
『若闻此相，示之曰“勿取如是”等』。
Tattha ‘‘yaṃ saṅghasuṭṭhu, taṃ saṅghaphāsu, yaṃ saṅghaphāsu, taṃ dummaṅkūnaṃ puggalānaṃ niggahāyā’’ti iminā anukkamena yaṃ vuttaṃ, taṃ sandhāya āsannāsannapadānaṃ uparūparipadehi saddhiṃ yojitattā saṅkhalikabandhanasadisattā ‘‘saṅkhalikanaya’’nti vuttaṃ. Saṅkhalikanayaṃ katvāti sambandho. ‘‘Yaṃ saṅghasuṭṭhu, taṃ saṅghaphāsu, yaṃ saṅghasuṭṭhu, taṃ dummaṅkūnaṃ puggalānaṃ niggahāyā’’ti evamādinā dasasu padesu ekamekaṃ padaṃ tadavasesehi navanavapadehi yojetvā yaṃ vuttaṃ, taṃ sandhāya ‘‘ekekapadamūlikaṃ dasakkhattuṃ yojanaṃ katvā’’ti vuttaṃ.
此处所谓『何者为桑迦正？何者为桑迦坏？何者为坏人所拘』者，依此次序观察，乃取近似字句相联，形同枷锁绳链之义，称为『枷链比喻』。作枷链比喻者，即谓关系相连。『何者为桑迦正？何者为桑迦坏？何者为坏人所拘』者，如此依十个不同段落，各取其句，并依次以九种句子相联，将所闻内容，说明作『以单句为本，结成十连结』也。
Atthasatantiādīsu saṅkhalikanaye tāva purimapurimapadānaṃ vasena dhammasataṃ veditabbaṃ, pacchimapacchimānaṃ vasena atthasataṃ daṭṭhabbaṃ. Kathaṃ? Kiñcāpi parivāre ‘‘yaṃ saṅghasuṭṭhu, taṃ saṅghaphāsū’’tiādinā saṅkhalikanaye khaṇḍacakkameva vuttaṃ, tathāpi teneva nayena baddhacakkassapi nayo dinno, tasmā ‘‘yaṃ saṅghasuṭṭhu, taṃ saṅghaphāsū’’tiādiṃ vatvā ‘‘yaṃ vinayānuggahāya, taṃ saṅghasuṭṭhū’’ti yojetvā baddhacakkaṃ kātabbaṃ. Evaṃ ‘‘yaṃ saṅghaphāsu, taṃ dummaṅkūnaṃ puggalānaṃ niggahāyā’’tiādiṃ vatvāpi ‘‘yaṃ vinayānuggahāya, taṃ saṅghasuṭṭhu, yaṃ saṅghasuṭṭhu, taṃ saṅghaphāsū’’ti yojetvā baddhacakkaṃ kātabbaṃ. Iminā anukkamena sesapadesupi yojitesu saṅkhalikanayena dasa baddhacakkāni honti. Tesu ekekasmiṃ cakke purimapurimapadānaṃ vasena dasa dasa dhammā, pacchimapacchimapadānaṃ vasena dasa dasa atthāti saṅkhalikanaye atthasataṃ dhammasatañca sampajjati. Ekamūlakanaye pana ‘‘yaṃ saṅghasuṭṭhu, taṃ saṅghaphāsu, yaṃ saṅghasuṭṭhu, taṃ dummaṅkūnaṃ puggalānaṃ niggahāyā’’ti evamādinā ekameva padaṃ sesehi navahi padehi yojitanti purimapadassa ekattā ekameva dhammapadaṃ naveva atthapadāni honti, tasmā ekamūlakanaye dasasu padesu ekamekaṃ mūlaṃ katvā dasakkhattuṃ yojanāya katāya dhammapadānaṃ vasena dhammapadāni dasa, atthapadāni navutīti atthasataṃ dhammasatañca na sampajjati, tasmā ekamūlakanaye saṅkhalikanaye vuttanayena atthasataṃ dhammasatañca aggahetvā yaṃ tattha dasadhammapadānaṃ navutiatthapadānañca vasena padasataṃ vuttaṃ, taṃ sabbaṃ dhammasatanti gahetvā tadatthajotanavasena aṭṭhakathāyaṃ vuttāni saṅghasuṭṭhubhāvādīni atthapadāni atthasatanti evaṃ gahite atthasataṃ dhammasatañca sampajjati. Evaṃ tāva atthasataṃ dhammasatañca veditabbaṃ. Dve ca niruttisatānīti ettha pana atthajotikānaṃ niruttīnaṃ vasena niruttisataṃ, dhammabhūtānaṃ niruttīnaṃ vasena niruttisatanti dve niruttisatāni ca veditabbāni. Cattāri ñāṇasatānīti atthasate ñāṇasataṃ, dhammasate ñāṇasataṃ, dvīsu niruttisatesu dve ñāṇasatānīti cattāri ñāṇasatāni.
所谓意义总数等，在此枷链比喻里，以上方各段句子的数量为法数，下方各段句子的数量为义数。何以故？虽然在此枷链指『何者为桑迦正，何者为桑迦坏』等，于部分章节略有断句，然依此解法，仍赋以环结暗喻，则称为环结法。本此理应联合以『何者以律相助者，是为桑迦正』等，以此连结环形，故以『何者为桑迦坏，何者为坏人所拘』等句，同样连结，作成结环。由此推知，在链结中余句所联，也是环形比喻，故十环结便成。此中每一环结，以上方诸语的数量为十乘法，下方诸语的数量为十乘义义数，如此辩析，则见枷链比喻所具法义总数。若仅以根基环结说，如『何者为桑迦正，何者为桑迦坏，何者为坏人所拘』等，仅连以余九段句中之一句作为根基句，则前段根基处只有一句意义词，故以根基环结所成法义，未逮义法二百。故于根基环结，如法所说于十段句中，各自立一根基，作十连结，以法句为基，形成十个法句，九十义词，由是法义总和二百不成。故以枷链比喻显现法义，仍以十法句九十义句即二百义数为根本。且两种文义体系得知：义注语部分文义根本（义句，由义注说成谓义注句），律本文（经文、律文）则由律文句组成文义的集体义句。故意义十法义与两种释文体系共成四种序数义数。
Evañca pana, bhikkhaveti ettha ca-saddo bhinnakkamena yojetabboti āha ‘‘uddiseyyātha cā’’ti. Kathaṃ panettha ‘‘uddiseyyāthā’’ti vutte pariyāpuṇeyyāthātiādi atthasambhavoti āha ‘‘atirekānayanattho hi ettha ca-saddo’’ti. Vuttatthato atirekassa atthassa ānayanaṃ atirekānayanaṃ, so attho etassāti atirekānayanattho, avuttasamuccayatthoti vuttaṃ hoti. ‘‘Asaṃvāso’’ti vuttattā ‘‘daḷhaṃ katvā’’ti vuttaṃ.
如是，谓『比库』一词，应以区分不同音声而加联合，如云『亦当分开说起』。何以故？此处言『起说』与『圆满说』等义即显，此即差别说起之意。所谓起说，即引出额外意义之谓；额外引出为额外说起，所指即该意，不为未说之会合意。所谓『诸不和合』，即断绝联系之意。
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ · 如是，善见律注之心义灯疏
Paṭhamapaññattikathā niṭṭhitā. · 第一制定说已毕。
Sudinnabhāṇavāravaṇṇanā niṭṭhitā. · 苏定那诵品解释已毕。
Makkaṭivatthukathāvaṇṇanā猕猴事缘起说解释
§40
40.Anuttānapadavaṇṇanāti uttānaṃ vuccati pākaṭaṃ, tappaṭipakkhena anuttānaṃ apākaṭaṃ appacuraṃ duviññeyyañca, anuttānānaṃ padānaṃ vaṇṇanā anuttānapadavaṇṇanā. Uttānapadavaṇṇanāya payojanābhāvato anuttānaggahaṇaṃ. Pacurapaṭisevano hotīti bahulapaṭisevano hoti, divase divase nirantaraṃ paṭisevatīti attho. Pacuratthe hi vattamānavacananti sabbadā paṭisevanābhāvepi ‘‘iha mallā yujjhantī’’tiādīsu viya bāhullavuttiṃ upādāya vattamānavacanaṃ. Āhiṇḍantāti vicarantā. Aññesupīti aññesupi bhikkhūsu.
第四十条：无过失解释，即所谓“显著明了”，有正反二面之无过失——反面则为不显、不如法、不明了、二难破之义，称为无过失句之阐释。无过失句解释因无实用价值，不多采采用。所谓“采用不足”者，乃谓日常不断使用之意。‘采用’乃常说之内涵，即使无采之句，亦犹如‘此处瞿昙子战斗等’等习用语。’游行‘谓行走。’于他众‘谓于他比库众中。
§41
41.Sahoḍḍhaggahitoti saha bhaṇḍena gahito. Attano micchāgāhena lesaoḍḍanena vā paripuṇṇatthampi paṭhamapaññattiṃ aññathā karonto ‘‘tañca kho manussitthiyā, no tiracchānagatāyā’’ti āha. Dassananti sānurāgadassanaṃ. Gahaṇanti anurāgavaseneva hatthena gahaṇaṃ. Āmasanaṃ attano sarīrena tassā sarīrassa upari āmasanamattaṃ, phusanaṃ tato daḷhataraṃ katvā saṃphusanaṃ, ghaṭṭanaṃ tatopi daḷhataraṃ katvā sarīrena sarīrassa ghaṭṭanaṃ. Taṃ sabbampīti dassanādi sabbampi.
第四十一条：‘合持’，谓以器皿盛载。谓以自身错误执着或执得完整之处，加上第一义，另作说明。云『彼此乃人类，不属三途』（地狱、饿鬼、畜生）。‘见’谓慈爱而观察。‘合持’即像以手持之情态。‘粘着’犹自身身体上之粘附状，即稍微粘附，以后再加强接触，至于揉合，乃身体与身体间之揉合。‘诸此皆’谓见诸现象一切。
§42
42.Daḷhataraṃ sikkhāpadamakāsīti imasmiṃ adhikāre anupaññattiyā sikkhāpadassa daḷhīkaraṇaṃ sithilakaraṇañca pasaṅgato āpannaṃ vibhajitvā dassetukāmo ‘‘duvidhañhi sikkhāpada’’ntiādimāha. Tattha yassa sacittakassa sikkhāpadassa cittaṃ akusalameva hoti, taṃ lokavajjaṃ. Yassa sacittakācittakapakkhasahitassa acittakassa ca sacittakapakkhe cittaṃ akusalameva hoti, tampi surāpānādi lokavajjanti imamatthaṃ sampiṇḍetvā dassetuṃ ‘‘yassa sacittakapakkhe cittaṃ akusalameva hoti, taṃ lokavajjaṃ nāmā’’ti vuttaṃ. ‘‘Sacittakapakkhe’’ti hi idaṃ vacanaṃ acittakaṃ sandhāya vuttaṃ. Na hi ekaṃsato sacittakassa ‘‘sacittakapakkhe’’ti visesane payojanaṃ atthi. Sacittakapakkheti ca vatthuvītikkamavijānanacittena ‘‘sacittakapakkhe’’ti gahetabbaṃ, na paṇṇattivijānanacittena. Yadi hi ‘‘na vaṭṭatī’’ti paṇṇattivijānanacittenapi yassa sikkhāpadassa sacittakapakkhe cittaṃ akusalameva, tampi lokavajjanti vadeyya, sabbesaṃ paṇṇattivajjasikkhāpadānampi lokavajjatā āpajjeyya paṇṇattivajjānampi ‘‘na vaṭṭatī’’ti jānitvā vītikkame akusalacittasseva sambhavato. Na hi bhagavato āṇaṃ jānitvā maddantassa kusalacittaṃ uppajjati anādariyavasena paṭighacittasseva uppajjanato.
第四十二条：“更加”意谓此处有关戒律未完整之加强及宽松之约定，是指戒律之强化与放宽问题，故言“两类戒法”等。其义为：若某戒心不善，是触犯世俗戒。若戒心不善而与有过错者同伴，即饮酒等犯俗戒。综此义，称之为“戒心同伴”的说法。此“戒心同伴”专指此文义层面，不特指语义诠释上的限定。若戒心不善，却说“不可行”者，即便语义上不可行，心意不善亦犯世俗戒，故亦犯施行戒罪。若是诸世俗戒，皆知“不可行”，心不善之人仍犯戒罪。世尊知此无碍，故善心不生，恶心反生，轻慢轻视即生瞋恚。
Apicettha ‘‘sacittakapakkhe cittaṃ akusalamevā’’ti vacanato acittakassa vatthuajānanavasena acittakapakkhe cittaṃ akusalamevāti ayaṃ niyamo natthīti viññāyati. Yadi hi acittakassa acittakapakkhepi cittaṃ akusalameva siyā, ‘‘sacittakapakkhe’’ti idaṃ visesanaṃ niratthakaṃ siyā. ‘‘Yassa cittaṃ akusalameva hoti, taṃ lokavajja’’nti ettake vutte surāti ajānitvā pivantassa gandhavaṇṇakādibhāvaṃ ajānitvā tāni limpantīnaṃ bhikkhunīnañca vināpi akusalacittena āpattisambhavato ekantākusalaṃ sacittakasikkhāpadaṃ ṭhapetvā surāpānādiacittakasikkhāpadānaṃ lokavajjatā na siyāti tesampi saṅgaṇhatthaṃ ‘‘yassa sacittakapakkhe cittaṃ akusalameva hoti, taṃ lokavajja’’nti vuttaṃ. Teneva cūḷagaṇṭhipade majjhimagaṇṭhipade ca vuttaṃ ‘‘etaṃ sattaṃ māressāmīti tasmiṃyeva padese nipannaṃ aññaṃ mārentassa pāṇasāmaññassa atthitāya yathā pāṇātipāto hoti, evaṃ etaṃ majjaṃ pivissāmīti aññaṃ majjaṃ pivantassa majjasāmaññassa atthitāya akusalameva hoti. Yathā pana kaṭṭhasaññāya sappaṃ ghātentassa pāṇātipāto na hoti, evaṃ nāḷikerapānasaññāya majjaṃ pivantassa akusalaṃ na hotī’’ti.
又说“在不善心的方面，心是不善的”之语，是因不了解不善事由，误以不善心之方面心必为不善的限制而产生的见解。倘若不善者连其不善方面的心也是不善的，那“在心方面”这一特指就成了无用的。譬如说“何人之心是恶的，即为世间所责备”，如是言论中，无知而饮酒者并不知其酒的气味色相等状，纵使与那些堕落的比库尼等同，也无不善心缘故之过，因此设立专属于不善心的戒律，酒戒等戒律并非世俗责难。是故有教令说道“若在心方面，是完全由不善心构成的，则为世俗所责难”。同样，在《小结》与《中结》中宣说：“这七种应当为魔所制，因其身处于此地，比之他魔手下所受之刑罚，犹若杀生之刑罚，饮酒者亦然。倘若以木棒相杀，则无杀生，亦如以甘蔗酒意饮者，饮酒非恶。”
Keci pana vadanti ‘‘sāmaṇerassa surāti ajānitvā pivantassa pārājiko natthi, akusalaṃ pana hotī’’ti, taṃ tesaṃ matimattaṃ. ‘‘Bhikkhuno ajānitvāpi bījato paṭṭhāya majjaṃ pivantassa pācittiyaṃ, sāmaṇero jānitvā pivanto sīlabhedaṃ āpajjati, na ajānitvā’’ti ettakameva hi aṭṭhakathāyaṃ vuttaṃ, ‘‘akusalaṃ pana hotī’’ti na vuttanti. Aparampi vadanti ‘‘ajānitvā pivantassapi sotāpannassa mukhaṃ surā na pavisati kammapathappattaakusalacitteneva pātabbato’’ti, tampi na sundaraṃ. Bodhisatte kucchigate bodhisattamātu sīlaṃ viya hi idampi ariyasāvakānaṃ dhammatāsiddhanti veditabbaṃ. Teneva dīghanikāye kūṭadantasuttaṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.352) vuttaṃ –
又有些人说：“沙玛内拉无知而饮酒者非犯巴拉基戒，但其行为是不善。”此言不过少见偏见。《八解》中仅说“比库无知而生种植之因，饮酒则犯巴吉帝亚戒；沙玛内拉知而饮酒才是戒法破坏，非无知。”因此并未说“其行为是不善”。又有人说：“无知饮酒之流通阿拉汉者，酒不会入其口，因其心行不善而不受污秽”，此亦非善说。应当知道，菩萨如母之戒行，亦是阿里耶弟子法行经验之证。在《长部》的《犀角经注》中说（长部注1.352）——
‘‘Bhavantarepi hi ariyasāvako jīvitahetupi neva pāṇaṃ hanati, na suraṃ pivati. Sacepissa surañca khīrañca missetvā mukhe pakkhipanti, khīrameva pavisati, na surā. Yathā kiṃ? Yathā koñcasakuṇānaṃ khīramissake udake khīrameva pavisati, na udakaṃ. Idaṃ yonisiddhanti ce? Idampi dhammatāsiddhanti veditabba’’nti.
“即便是阿里耶弟子，平时也不因生活需要而杀生，亦不饮酒。若有人将酒与乳混合投入口中，唯有乳入咽，酒并不入。何以故？如同鹤雀等鸟类将乳溶与水中投口，唯有乳入，水不入口。此事乃合宜之法。此亦为法行经验所示，应当知之。”
Yadi evaṃ surāpānasikkhāpadaṭṭhakathāyaṃ (pāci. aṭṭha. 329) ‘‘vatthuajānanatāya cettha acittakatā veditabbā, akusaleneva pātabbatāya lokavajjatā’’ti kasmā vuttaṃ? Nāyaṃ doso. Ayañhettha adhippāyo – sacittakapakkhe akusalacitteneva pātabbatāya lokavajjatāti. Imināyeva hi adhippāyena aññesupi lokavajjesu acittakasikkhāpadesu akusalacittatāyeva vuttā, na pana sacittakatā. Teneva bhikkhunīvibhaṅgaṭṭhakathāyaṃ (pāci. aṭṭha. 1227) vuttaṃ –
若因酒戒注释中说“因不了解，不善心被视为不善心，因不善而致世俗责难”，此为何所说？此无过失。此处说法的要点是——因心方面属不善心而被世俗责难。以此要点，其他有关世俗责难的心戒中，均说仅为不善心缘故，而非心方面故。故于比库律毗别中（巴毗注1227）说——
‘‘Giraggasamajjaṃ cittāgārasikkhāpadaṃ saṅghāṇi itthālaṅkāro gandhakavaṇṇako vāsitakapiññāko bhikkhunīādīhi ummaddanaparimaddanāti imāni dasa sikkhāpadāni acittakāni lokavajjāni akusalacittānī’’ti,
“与酒同类的心念解脱戒、与芳香色泽同类的戒、与居处顽痴同类的戒、诸比库尼等戒，这十条戒戒心皆属不善，且为世俗责难。”
Ayaṃ panettha adhippāyo – vināpi cittena āpajjitabbattā acittakāni, citte pana sati akusaleneva āpajjitabbattā lokavajjāni ceva akusalacittāni cāti. Tasmā bhikkhuvibhaṅge āgatāni surāpānauyyuttauyyodhikasikkhāpadāni tīṇi, bhikkhunīvibhaṅge āgatāni giraggasamajjādīni dasāti imesaṃ terasannaṃ acittakasikkhāpadānaṃ lokavajjatādassanatthaṃ ‘‘sacittakapakkhe’’ti idaṃ visesanaṃ katanti niṭṭhamettha gantabbaṃ. Yasmā pana paṇṇattivajjassa vatthuvītikkamavijānanacittena sacittakapakkhe cittaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ, tasmā tassa sacittakapakkhe cittaṃ akusalamevāti ayaṃ niyamo natthīti sesaṃ paṇṇattivajjanti vuttaṃ.
此处说法的要点——无论心念是否参与，其皆属不善戒。若心念有，则必不善且被世俗责难。不然心念有，亦可善、不善或未定，故所谓“在心方面之心必为不善”之规则并不存在，余下相关戒律即此定义。
Rundhantīti vītikkamaṃ rundhantī. Dvāraṃ pidahantīti vītikkamalesassa dvāraṃ pidahantī. Sotaṃ pacchindamānāti uparūpari vītikkamasotaṃ pacchindamānā. Atha vā rundhantīti anāpattilesaṃ rundhantī. Dvāraṃ pidahantīti anāpattilesassa dvāraṃ pidahantī. Sotaṃ pacchindamānāti anāpattisotaṃ pacchindamānā, āpattimeva kurumānāti vuttaṃ hoti. Nanu ca lokavajje kāci anupaññatti uppajjamānā sithilaṃ karontī uppajjati, tasmā ‘‘lokavajje anupaññatti uppajjamānā…pe… gāḷhataraṃ karontī uppajjatī’’ti idaṃ kasmā vuttanti āha ‘‘aññatra adhimānā aññatra supinantā’’tiādi. ‘‘Aññatra adhimānā’’ti imissā anupaññattiyā ‘‘vītikkamābhāvā’’ti kāraṇaṃ vuttaṃ, ‘‘aññatra supinantā’’ti imissā ‘‘abbohārikattā’’ti kāraṇaṃ vuttaṃ. Tattha vītikkamābhāvāti pāpiccho icchāpakatotiādivītikkamābhāvā. Uttarimanussadhamme hi ‘‘pāpiccho icchāpakato uttarimanussadhammaṃ ullapatī’’ti (mahāva. 129) vacanato visaṃvādanādhippāyena musā bhaṇanto pārājiko hoti. Ayaṃ pana adhimānena adhigatasaññī hutvā ullapati, na sikkhāpadaṃ vītikkamitukāmo, tasmā ‘‘aññatra adhimānā’’ti ayaṃ anupaññatti uppajjamānā vītikkamābhāvā anāpattikarā jātā. Abbohārikattāti supinante vijjamānāyapi cetanāya vītikkamicchāya ca abbohārikattā. Kiñcāpi hi supinante mocanassādacetanā saṃvijjati, kadāci upakkamanampi hoti, tathāpi thinamiddhena abhibhūtattā taṃ cittaṃ abbohārikaṃ, cittassa abbohārikattā upakkamakiriyāsaṃvattanikāpi cetanā abbohārikā. Teneva ‘‘atthesā bhikkhave cetanā, sā ca kho abbohārikā’’ti (pārā. 235) bhagavatā vuttā, tasmā ‘‘aññatra supinantā’’ti ayaṃ anupaññatti abbohārikattā anāpattikarā jātā.
“捆缚”者，谓离垢。"关闭门户"者，谓离垢者关闭门户。"断绝通路"者，谓从上下一层层断绝通路。又或“捆缚”者，谓无过失者捆缚。"关闭门户"者，谓无过失者关闭门户。"断绝通路"者，谓无过失者断绝通路。此时即产生过失，故有此说。难道尘世烦恼中，某种不善业的生起使其放松衰弱，所以说“尘世烦恼中某种不善业生起时……使其愈加粗重产生”？其说之所以如此，是因“除此之外非专注”诸故；“除此之外非专注”是由“无过失状态”造成；而“此外沉眠”则是由“昏沉不醒”所致。此中“无过失状态”者，是指无贪嗔痴等烦恼的缺失。《大毗奈耶》中言：“对上人道中，贪嗔痴等烦恼在上人道显出”，以此为争论之由，若说由“过度自负”而入相应境界，则犯戒者为谤戒之罪。此人则因执着自负而骄慢产生，不乐于受戒，故称“除此之外非专注者”，此无过失即是无过失而非惹过失之故。所谓“此外沉眠”者，是指卧倒时，虽有意念但心意妄执错误沉睡。“昏沉不醒”者，昏沉重压之时，即使欲放开之意亦有，虽然间或有所进退，但由昏沉胜过而致心为沉睡，心沉睡即昏沉之意，昏沉意向也随之进退。如是曰：「比库们，意即是如此，且该意为昏沉。」故称“除此之外沉眠”者，此沉眠之妄执亦非惹过失之由。
Akate vītikkameti ‘‘kukkuccāyantā na bhuñjiṃsū’’tiādīsu viya vītikkame akate. Sithilaṃ karontīti paṭhamaṃ sāmaññato baddhasikkhāpadaṃ mocetvā attano attano visaye anāpattikaraṇavasena sithilaṃ karontī. Dvāraṃ dadamānāti anāpattiyā dvāraṃ dadamānā. Tenevāha ‘‘aparāparampi anāpattiṃ kurumānā’’ti. Nanu ca sañcarittasikkhāpade ‘‘antamaso taṅkhaṇikāyapī’’ti anupaññatti uppajjamānā āpattimeva karontī uppannā, atha kasmā ‘‘anāpattiṃ kurumānā uppajjatī’’ti vuttanti āha ‘‘antamaso taṅkhaṇikāyapī’’tiādi. Udāyinā bhikkhunā taṅkhaṇikāya sañcarittaṃ āpannavatthusmiṃ paññattattā ‘‘kate vītikkame’’ti vuttaṃ. Paññattigatikāva hotīti mūlapaññattiyaṃyeva antogadhā hoti.
“未作的违犯”者，谓如“忧郁者不应食味”等语类违犯。所谓“使其松驰”，是指在最初的戒律约束已解除后，自行在自己的领域中，以不致生过失之态度使其松驰。所谓“关闭门户”，指以不致生过失态度关闭门户。于是有说：“彼此交替地制造过失”。难道出行戒律中有“至少短暂放松”之违犯者而犯过失，因而说“制造过失”乎？乌达因尊者在有关短暂放松戒律过失的事中，以约定之用语宣说“未作之违犯”。这一约定语用，仅限于根本约定之中。
Makkaṭivatthukathāvaṇṇanā niṭṭhitā. · 猕猴事缘起说解释已毕。
Santhatabhāṇavāro三衣诵品
Vajjiputtakavatthuvaṇṇanā瓦基子事缘起解释
§43
43. Vesālī nivāso etesanti vesālikāti āha ‘‘vesālivāsino’’ti. Vajjīsu janapade vasantā vajjino, vajjīnaṃ puttakā vajjiputtakāti āha ‘‘vajjiraṭṭhe vesāliyaṃ kulānaṃ puttā’’ti. Ñātīnaṃ byasananti ñātīnaṃ vināso. So pana ñātīnaṃ vināso rājadaṇḍādikāraṇena hotīti āha ‘‘rājadaṇḍabyādhimaraṇavippavāsanimittenā’’ti. Bhogānaṃ byasanaṃ vināso bhogabyasanaṃ. Tañca hiraññasuvaṇṇadāsidāsādīnaṃ upabhogaparibhogavatthūnaṃ rājadaṇḍādinā vināsoti āha ‘‘esa nayo dutiyapadepī’’ti. Na buddhaṃ garahāmāti ‘‘asabbaññu buddho’’tiādinā buddhaṃ na garahāma. Na dhammagarahinoti ‘‘aniyyāniko dhammo’’tiādinā dhammaṃ na garahāma. Na saṅghagarahinoti ‘‘duppaṭipanno saṅgho’’tiādinā saṅghaṃ na garahāma. Aṭṭhatiṃsārammaṇesūti dasa kasiṇā dasa asubhā dasānussatiyo cattāro brahmavihārā cattāro āruppā catudhātuvavatthānaṃ āhāre paṭikūlasaññāti imesu cattālīsakammaṭṭhānesu pāḷiyaṃ anāgatattā ālokākāsakasiṇadvayaṃ ṭhapetvā avasesāni gahetvā vuttaṃ. Vibhattā kusalādhammāti ‘‘imasmiṃ ārammaṇe idaṃ hotī’’ti evaṃ vibhattā upacārajjhānena saddhiṃ paṭhamajjhānādayo mahaggatakusalā dhammā . Teva dhammeti te eva kusale dhamme. Majjhimayāmo bhikkhūnaṃ niddākilamathavinodanokāsattā na gahitoti āha ‘‘paṭhamayāmañca pacchimayāmañcā’’ti. Saccāni bujjhati paṭivijjhatīti bodhi, arahattamaggañāṇaṃ. Upakārakattena tassa pakkhe bhavā bodhipakkhiyāti āha ‘‘bodhissa pakkhe bhavānaṃ, arahattamaggañāṇassa upakārakāna’’nti. Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggoti ime sattatiṃsa bodhipakkhiyadhammā. ‘‘Gihipalibodhaṃ āvāsapalibodhañca pahāyā’’ti imesaṃyeva dvinnaṃ palibodhānaṃ upacchedassa sudukkarabhāvato vuttaṃ. Yuttapayuttāti sammadeva yuttā.
第四十三条。谓“住在维沙离者”，称维沙利居住者。居住于瓦吉国的人民，即瓦吉国人，称瓦吉人之子为“瓦吉子”。亲属之灭亡称为亲属灭亡。此亲属灭亡乃因王权刑罚等原因而起，故言“因王权刑罚及疾病死去等混乱之缘起”。财富之灭亡即财富灭亡。黄金、白银、宝石等所有可用以享受、消耗之物，均由王权刑罚等毁灭，故言“此乃第二条原因”。所谓“不轻视佛陀”，谓非藐视佛陀，因有“通达世间者佛陀”。不轻视法，谓法无可憎；不轻视僧团，谓无法破坏之僧团。所谓三十八种对象，乃指十种光明遍(十种色炽器)、十种不净、十种不净观想、四种梵行、四无色界、四界所缘食，并俱四十八修习场所。诸善法乃于此对象生起，如初禅至四禅为大成就之善法。此等为法。如圣弟子调伏烦恼之中、昼夜休息时不动及不受着，故言“初禅也及后禅也”。觉悟亦即通达与证知之道，是阿拉汉圣道圣果之知见。为标识其利益，称为觉道。因此言“于觉道中，觉者之法”。所谓四念处、四正勤、四如意足、五根、五力、七觉支及圣八正道，合称七十三种觉道法。谓“弃除在家愚痴及舍宅愚痴”，此二愚痴难断故言难除。所谓“由正当善巧相应连结”，谓正当不错乱而调柔相应。
Āsayanti ajjhāsayaṃ. Sikkhaṃ appaccakkhāya bhikkhubhāve ṭhatvā paṭisevitamethunānaṃ tesaṃ vajjiputtakānaṃ upasampadaṃ anujānanto bhagavā ‘‘pārājiko hoti asaṃvāso’’ti evaṃ paññattasikkhāpadaṃ samūhanati nāmāti āha – ‘‘yadi hi bhagavā…pe… paññattaṃ samūhaneyyā’’ti. ‘‘Yo pana bhikkhū’’ti vuttattā pana sikkhaṃ paccakkhāya paṭisevitamethunassa upasampadaṃ anujānanto na samūhanati nāma. Na hi so bhikkhu hutvā paṭisevati. ‘‘So āgato na upasampādetabbo’’ti vacanato sāmaṇerabhūmi anuññātāti āha ‘‘sāmaṇerabhūmiyaṃ pana ṭhito’’tiādi. Uttamatthanti arahattaṃ nibbānameva vā.
在意谓谓立意。初次修学时，在比库生活中践行正确的夫妻交往，对他们的瓦吉子等准许受比库戒，佛陀说“犯巴拉基戒者即断绝交流”，因此约定戒律名为“合戒”，又曰：“若世尊……应当这样约定。”复说“诸比库……”，更引出对彼交往之说。若未受戒者践行夫妻往来，则不称合戒者，因其非正依比库生活。对其说“此人来了，因此不得受戒”。称其为沙玛内拉层次未许入比库戒。所谓崇高之义，谓指阿拉汉及涅槃。
Vajjiputtakavatthuvaṇṇanā niṭṭhitā. · 跋耆子事注释结束。
Catubbidhavinayakathāvaṇṇanā四种律论说注释。
§45
45.Nīharitvāti sāsanato nīharitvā. Tathā hi ‘‘pañcahupāli aṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṃ. Katamehi pañcahi? Suttaṃ na jānāti, suttānulomaṃ na jānātī’’ti (pari. 442) evamādipariyattisāsanato suttaṃ suttānulomañca nīharitvā pakāsesuṃ, ‘‘anāpatti evaṃ amhākaṃ ācariyānaṃ uggaho paripucchāti gaṇhātī’’ti evamādipariyattisāsanato ācariyavādaṃ nīharitvā pakāsesuṃ, bhārukacchakavatthusmiṃ (pārā. 78) ‘‘āyasmā upāli evamāha anāpatti āvuso supinantenā’’ti evamādipariyattisāsanato eva attanomatiṃ nīharitvā pakāsesuṃ. Tāya hi attanomatiyā thero etadaggaṭṭhānaṃ labhi.
第四十五条。所谓弃置，即是离开教法。正如“具备五事之比库，不应从事违反经典者。五者为何？不识经文，不通顺经典……”（论）以如此对教条及其篡改弃置并阐明。说：“若无过失，此即师长之召唤。”亦对师长说法弃置并阐明（指出）其罪。佛陀译某硬螺车情境（论）中特别成立之示现，称以“尊者伍巴离如此称无罪者，由一切无过失之理”，而弟子尊者得此非常依止所说。
Vuttanti nāgasenattherena vuttaṃ. Pajjate anena atthoti padaṃ, bhagavatā kaṇṭhādivaṇṇappavattiṭṭhānaṃ āhacca visesetvā bhāsitaṃ padaṃ āhaccapadaṃ, bhagavatoyeva vacanaṃ. Tenāha ‘‘āhaccapadanti suttaṃ adhippeta’’nti. ‘‘Idaṃ kappati, idaṃ na kappatī’’ti evaṃ avisesetvā ‘‘yaṃ, bhikkhave, mayā ‘idaṃ na kappatī’ti appaṭikkhittaṃ, tañce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappatī’’tiādinā (mahāva. 305) vuttaṃ sāmaññalakkhaṇaṃ idha ‘‘raso’’ti adhippetanti āha ‘‘rasoti suttānuloma’’nti. Dhammasaṅgāhakappabhutiācariyaparamparato ānītā aṭṭhakathātanti idha ‘‘ācariyavaṃso’’ti adhippetāti āha ‘‘ācariyavaṃsoti ācariyavādo’’ti.
龙军长老所说。一词“与之协合”意。世尊以喉部等处色彩斑布为依处，令其现出特异，谓为“命名词”，谓为世尊本人言教。言“命名词”即经文所托。又言“此可做、不可以做”，以此区分，“诸比库们，当知我所说‘此不可做’者，必得执行。得执则可，如不能执行，则非也”，此说法载于《大毗奈耶》中。经典之标记词例以“味”字为标记。亦称“味”即与经文一致。由法集成师传承而来，故此称为“师系传承者”，谓师派说法者。
Idha vinayavinicchayassa adhikatattā tadanucchavikameva suttaṃ dassento āha – ‘‘suttaṃ nāma sakale vinayapiṭake pāḷī’’ti. Mahāpadesāti mahāokāsā, mahantāni vinayassa patiṭṭhāpanaṭṭhānāni yesu patiṭṭhāpito vinayo vinicchayati asandehato. Mahantāni vā kāraṇāni mahāpadesā, mahantāni vinayavinicchayakāraṇānīti vuttaṃ hoti. ‘‘Atthato pana ‘yaṃ, bhikkhave’tiādinā vuttā sādhippāyā pāḷiyeva mahāpadesā’’ti vadanti. Tenevāha ‘‘ye bhagavatā evaṃ vuttā’’tiādi. Ime ca mahāpadesā khandhake āgatā, tasmā tesaṃ vinicchayakathā tattheva āvi bhavissatīti idha na vuccati. Yadipi tattha tattha bhagavatā pavattitā pakiṇṇakadesanāva aṭṭhakathā, sā pana dhammasaṅgāhakehi paṭhamaṃ tīṇi piṭakāni saṅgāyitvā tassa atthavaṇṇanānurūpeneva vācanāmaggaṃ āropitattā ‘‘ācariyavādo’’ti vuccati ācariyā vadanti saṃvaṇṇenti pāḷiṃ etenāti katvā. Tenāha – ‘‘ācariyavādo nāma…pe… aṭṭhakathātantī’’ti. Tisso saṅgītiyo āruḷhoyeva ca buddhavacanassa atthasaṃvaṇṇanābhūto kathāmaggo mahāmahindattherena tambapaṇṇidīpaṃ ābhato, pacchā tambapaṇṇiyehi mahātherehi sīhaḷabhāsāya ṭhapito nikāyantaraladdhisaṅkarapariharaṇatthaṃ. Kiñcāpi attanomati suttādīhi saṃsanditvāva parikappīyati, tathāpi sā na suttādīsu visesato niddiṭṭhāti āha ‘‘suttasuttānulomaācariyavāde muñcitvā’’ti. Anubuddhiyāti suttādīniyeva anugatabuddhiyā. Nayaggāhenāti suttādito labbhamānanayaggahaṇena.
此处论及律藏断灭的最高原则，专指其精要法要，谓之经文，称为“巴利语律藏中的经文”。所谓“大原则”，即是律制建立的广大根基，那些被确立的律制，毫无疑义即为律断灭。所谓最大的原因即是大原则，也称为律断灭的原因。又说：“从意义上说，用‘比库们，汝等……’等语所说的准则，乃巴利语中的大原则。”又因此说：“如世尊所说……”等等。这些大原则皆来自律藏篇集，因此律断灭的论述也当自此生起，不宜他出。虽然世尊时处各异，言说散乱，但此处注疏乃是依律藏总集，先三藏法门合纳之后，且依义理次第，对其阐明，故谓之“老师说法”，老师意即是传述巴利义理。故云：“所谓老师说法……注疏也。”释毕提及此经文传自三藏佛语真谛之义理说明大师摩诃明陀长老，于锡兰群岛上所著，后经锡兰诸长老以僧伽罗语续写，意在破除部派内部因各执一词而生之语义混乱。虽甚费思维自身义理相契合之经文，然若违离经文明证，即言“放弃依经文、经文类顺老师说法”，谓之“与经文背离”。所谓“自悟”，即对经文的契合自悟。所谓“重心所取”，即依经文而得的重心取法。
Attanomatiṃ sāmaññato paṭhamaṃ dassetvā idāni tameva visesetvā dassento ‘‘apicā’’tiādimāha. Idāni tattha paṭipajjitabbākāraṃ dassento āha – ‘‘taṃ pana attanomatiṃ gahetvā kathentenā’’tiādi. Atthenāti attanā sallakkhitena atthena. Ācariyavāde otāretabbāti ācariyavāde ñāṇena anuppavesetabbā. Sabbadubbalāti puggalassa sayaṃ paṭibhānabhāvato. Pamādapāṭhavasena ācariyavādassa kadāci suttānulomena asaṃsandanāpi siyā, so na gahetabboti dassento āha – ‘‘ācariyavādopi…pe… samento eva gahetabbo’’ti. Samentameva gahetabbanti yathā suttena saṃsandati, evaṃ mahāpadesato atthā uddharitabbāti dasseti. Suttānulomassa suttekadesattepi sutte viya ‘‘idaṃ kappati, idaṃ na kappatī’’ti paricchinditvā āhaccabhāsitaṃ kiñci natthīti āha – ‘‘suttānulomato hi suttameva balavatara’’nti. Appaṭivattiyanti appaṭibāhiyaṃ. Kārakasaṅghasadisanti pamāṇattā saṅgītikārakasaṅghasadisaṃ. Buddhānaṃ ṭhitakālasadisanti iminā buddheheva kathitattā dharamānabuddhasadisanti vuttaṃ hoti. Sutte hi paṭibāhite buddhova paṭibāhito hoti. Sakavādī suttaṃ gahetvā kathetīti sakavādī attano suttaṃ gahetvā voharati. Paravādī suttānulomanti aññanikāyavādī attano nikāye suttānulomaṃ gahetvā katheti. Khepaṃ vā garahaṃ vā akatvāti ‘‘kiṃ iminā’’ti khepaṃ vā ‘‘kimesa bālo vadatī’’ti garahaṃ vā akatvā. Suttānulomanti paravādinā vuttaṃ aññanikāye suttānulomaṃ. Sutte otāretabbanti sakavādinā attano sutte otāretabbaṃ. Suttasmiṃyeva ṭhātabbanti attano sutteyeva ṭhātabbaṃ. Evaṃ sesavāresupi atthayojanā kātabbā. Ayanti sakavādī. Paroti aññanikāyavādī. Evaṃ sesesupi.
先示常理中的自悟义理，今要具体说明，如此自悟则有不足之处，遂言“尚非完具”等。现在说应该怎样依经文实行，说：“于是取此自悟，进行诠释”等。所谓“意”，即凭己观点所标识之义理。所谓“老师说法”，即依老师说法证解，若未入师说法之理解境界，即难以取得。所谓“全无缺失”，即自证无误。由于偶尔以疏解方式，或有不完全合经文义理之处，有时在顺经文方面仍可能稍失，因为如此，故言“师说法亦应以完整传统法通达来采纳”，即依序次从大原则提起，为彰显义理的充分。说“顺经是比经更有力”，意谓顺序理路紧密，且不逆转。所谓“不偏离”，指的是不违背、《驱使行为责任》第四义类中的因缘整合统一。所谓“义因类比”，是指依据教团所依附的共同法理标准衡量。所谓佛涅槃时建立的规范，即佛所制定之，实现法的标准。又谓佛法中允许出言的是经文说法，取其为人所接受的说法。所谓执持教法是以本经为根据。别派者则执持经文顺序的异说，祖派认为应以本宗所持经为根据。这种对割裂异同之扰扰，岂非无稽销售？故“顺经教法”，即本宗所持。诸见不可乱及，不作外加。应裁度自经内涵，善加对治、正行义理。由此言明，顺从老师说法者，方能依正立场研究律事。
Nanu ca ‘‘suttānulomato suttameva balavatara’’nti heṭṭhā vuttaṃ, idha pana ‘‘suttānulome suttaṃ otāretabba’’ntiādi kasmā vuttanti? Nāyaṃ virodho. ‘‘Suttānulomato suttameva balavatara’’nti hi idaṃ sakamateyeva suttaṃ sandhāya vuttaṃ. Tattha hi sakamatipariyāpannameva suttādiṃ sandhāya ‘‘attanomati sabbadubbalā, attanomatito ācariyavādo balavataro, ācariyavādato suttānulomaṃ balavataraṃ, suttānulomato suttameva balavatara’’nti ca vuttaṃ. Idha pana paravādinā ānītaṃ aññanikāye suttaṃ sandhāya ‘‘suttānulome suttaṃ otāretabba’’ntiādi vuttaṃ. Tasmā paravādinā ānītaṃ suttādiṃ attano suttānulomaācariyavādaattanomatīsu otāretvā samentaṃyeva gahetabbaṃ, itaraṃ na gahetabbanti ayaṃ nayo idha vuccatīti na koci pubbāparavirodho.
诚然先前言“顺经是比经更有力”，今又有言“顺经应加尊重”。此乃不同语境，非相互矛盾。所谓“顺经是比经更有力”，乃针对本宗经文言说而论。因本宗以循序理解释说“自悟全非全弱，老师说之更强，老师说则顺次经文更强，经文顺次更强经文自身”为四重等级说法。对于别派成员提出否定意见，则以他派经文说“顺经应当尊重”，此乃彼方语境中所说。故以此解释，诸异议无互背冲突。此处因此成立此理，即无先例抵触。故说，务当妥善对待各方论辩，兼顾经文义理之层次状况。
Bāhirakasuttanti tisso saṅgītiyo anāruḷhaguḷhavessantarādīni mahāsaṅghikanikāyavāsīnaṃ suttāni. Vedallādīnanti ādi-saddena guḷhaummaggādiggahaṇaṃ veditabbaṃ, itaraṃ gārayhasuttaṃ na gahetabbaṃ. Attanomatiyameva ṭhātabbanti iminā aññanikāyato ānītasuttatopi sakanikāye attanomatiyeva balavatarāti dasseti. Sakavādī suttaṃ gahetvā katheti, paravādīpi suttamevātievamādinā samānajātikānaṃ vasena vāro na vutto, suttassa sutteyeva otāraṇaṃ bhinnaṃ viya hutvā na paññāyati, vuttanayeneva ca sakkā yojetunti.
所谓外部经文，即三戒部非本宗之三藏经典与少数支派经藏诸说。以首末词“拘至乐”等字为标志辨识外经之艰深隐晦义趣，但诸他散逸杂乱的经文则不可采纳。由此说明，本宗经文自成体系，故应以本宗经文做为重心规范。谓本宗法应与别派依自己经文说法相应正理一致，将来依师说领悟为正。取本宗经文诠释说法者是本宗信徒，别派依自己经文则是别派信徒。故遵守规则，辨明各部依经法差异与共通，为明证路径。
Idāni sakavādīparavādīnaṃ kappiyākappiyādibhāvaṃ sandhāya vivāde uppanne tattha paṭipajjitabbavidhiṃ dassento āha – ‘‘atha panāyaṃ kappiyanti gahetvā kathetī’’tiādi. Tattha sutte ca suttānulome ca otāretabbanti sakavādinā attanoyeva sutte ca suttānulome ca otāretabbaṃ. Paro kāraṇaṃ na vindatīti paravādī kāraṇaṃ na labhati. Suttato bahuṃ kāraṇañca vinicchayañca dassetīti paravādī attano suttato bahuṃ kāraṇaṃ vinicchayañca āharitvā dasseti. Sādhūti sampaṭicchitvā akappiyeva ṭhātabbanti iminā attano nikāye suttādīni alabhantena sakavādinā paravādīvacaneyeva ṭhātabbanti vadati. Dvinnampi kāraṇacchāyā dissatīti sakavādīparavādīnaṃ ubhinnampi kappiyākappiyabhāvasādhakaṃ kāraṇapatirūpakaṃ dissati. Yadi dvinnampi kāraṇacchāyā dissati, kasmā ‘‘akappiyeva ṭhātabba’’nti āha ‘‘vinayañhi patvā’’tiādi. ‘‘Vinayaṃ patvā’’ti vuttamevatthaṃ pākaṭataraṃ katvā dassento āha ‘‘kappiyākappiyavicāraṇamāgammā’’ti. Rundhitabbantiādīsu dubbiññeyyavinicchaye kappiyākappiyabhāve sati kappiyanti gahaṇaṃ rundhitabbaṃ, akappiyanti gahaṇaṃ gāḷhaṃ kātabbaṃ. Aparāparaṃ pavattakappiyagahaṇasotaṃ pacchinditabbaṃ, garukabhāvasaṅkhāte akappiyabhāveyeva ṭhātabbanti attho.
现在说明，针对宗内异见者之间因可行与不可行的规条争执所生之辩论，论述应如何处理。所谓“于是，就说‘这是可行的’，取之说之”，意即依经文顺理解决争议。于本宗经文与释义中说“应当给予与否”，为本宗持己经文之人而定，异派则无相应理由。于是异派持多因多说及断释，说明己派经文多因多说，探讨断虽已多，应采取清晰合理的结论。谓说“已决定为乐”时须有所根据，以便对可行与不可行事项判别准确。若出现交替的业果趋向，要细察其轻重，决定是否应行或不应行。对于不同场景，从严从宽转变，遵循有重分别之理方为适当。
Bahūhi suttavinicchayakāraṇehīti bahūhi suttehi ceva tato ānītavinicchayakāraṇehi ca. Attano gahaṇaṃ na vissajjetabbanti sakavādinā attano akappiyanti gahaṇaṃ na vissajjetabbaṃ. Idāni vuttamevatthaṃ nigamento ‘‘eva’’ntiādimāha. Tattha yoti sakavādīparavādīsu yo koci. Keci pana ‘‘sakavādīsuyeva yo koci idhādhippeto’’ti vadanti, evaṃ sante ‘‘atha panāyaṃ kappiyanti gahetvā kathetī’’tiādīsu sabbattha ubhopi sakavādinoyeva siyuṃ heṭṭhā vuttasseva nigamanavasena ‘‘eva’’ntiādīnaṃ vuttattā, tasmā taṃ na gahetabbaṃ. Atirekakāraṇaṃ labhatīti ettha suttādīsu purimaṃ purimaṃ atirekakāraṇaṃ nāma, yo vā suttādīsu catūsu bahutaraṃ kāraṇaṃ labhati, so atirekakāraṇaṃ labhati nāma.
因由多经断灭的原因及经文解释多元，故持己立场时不得轻言废弃。实行者不可随意放弃被认许可行规条。先前所述谓“亦尔”，即指各别情况下均按己见。在宗派间有争论者，谓“就本宗论”，依照教团自身法规依文证义而言，应遵守自己宗教内部明文约定。也有言“本宗特定人承当”，在起始与后续诸文皆指出双方皆应遵守，经文矛盾缘由各立其案。故不能泄弃己宗所受持的规条。更进一步，若出现多重因缘生起，则称之为超过原因的补充要素。
Suṭṭhu pavatti etassāti suppavatti, suṭṭhu pavattati sīlenāti vā suppavatti. Tenāha ‘‘suppavattīti suṭṭhu pavatta’’nti. Vācāya uggataṃ vācuggataṃ, vacasā suggahitanti vuttaṃ hoti. Suttatoti imassa vivaraṇaṃ ‘‘pāḷito’’ti. Ettha ca ‘‘suttaṃ nāma sakalaṃ vinayapiṭaka’’nti vuttattā pāḷitoti tadatthadīpikā aññāyeva pāḷi veditabbā. Anubyañjanasoti imassa vivaraṇaṃ ‘‘paripucchato ca aṭṭhakathāto cā’’ti. Pāḷiṃ anugantvā atthassa byañjanato pakāsanato anubyañjananti hi paripucchā aṭṭhakathā ca vuccati. Ettha ca aṭṭhakathāya visuṃ gahitattā paripucchāti theravādo vutto. Saṅghabhedassa pubbabhāge pavattakalahassetaṃ adhivacanaṃ saṅgharājīti. Kukkuccakoti aṇumattesupi vajjesu bhayadassanavasena kukkuccaṃ uppādento. Tantiṃ avisaṃvādetvāti pāḷiṃ aññathā akatvā. Avokkamantoti anatikkamanto.
“Suṭṭhu pavatti”即“善行”，或称“善行持守”。因此说“善行”者，即“善行持守”。言语上，“上升之言”意指卓越之言，谓言辞圆融合宜，此义有言明。所谓“经文”，是对其释义用“符合规范”者表述。这里“经文”名指整个律藏，故此“符合规范”乃其义之照见。所谓“注疏”，谓随问答而成之释论注解。依巴利语前行、意义解说之法，称其为问答与注疏。此处论及注疏中对经文理事之详尽涵盖，亦即长老部所说“注诠”。有关僧伽分裂早期事例中，此处提及“僧王”一词。所谓“忧结”，乃细微烦恼之表现，如于微细罪行中显现怖畏。又谓“得罪者之未曾互语”，即巴利语不同之表达。“Avokkamanta”意谓“不超越”，或“不越境”。
Vitthunatīti atthaṃ adisvā nitthunati. Vipphandatīti kampati. Santiṭṭhituṃ na sakkotīti ekasmiṃyeva atthe patiṭṭhātuṃ na sakkoti. Tenāha ‘‘yaṃyaṃ parena vuccati, taṃ taṃ anujānātī’’ti. Paravādaṃ gaṇhātīti ‘‘ucchumhi kasaṭaṃ yāvajīvikaṃ, raso sattāhakāliko, tadubhayavinimutto ca ucchu nāma visuṃ natthi, tasmā ucchupi vikāle vaṭṭatī’’ti paravādinā vutte tampi gaṇhāti. Ekekalomanti palitaṃ sandhāya vuttaṃ. Yamhīti yasmiṃ puggale. Parikkhayaṃ pariyādānanti atthato ekaṃ.
“Vitthunati”于字面即“展现、展开”；义为“散布、展开”。“Vipphandati”则意为“震动、动摇”之意。表示“不能立稳”之意涵，谓某一状态无法稳定存在。故说“彼彼皆承认”，意为随他人言说皆表肯定。所谓“Paravādaṃ gaṇhāti”，译为“对他人言论采纳”，解释为“彼于极苦之境中，终生承受此语，彼此交流，及其谬误，不存在强有力对立之事，故于极苦之时仍得继续循环”。此中“Ekekalome”意指“一遍次序”，即单独以次序来解释。“Yamhīti”，指“某人、某个”、“于……之上”。“Parikkhayaṃ pariyādānāti”即“从意义上讲，终结之涵义唯有一”，此处说明概念独一。
Ācariyaparamparā kho panassa suggahitā hotīti ettha ācariyaparamparāti ācariyānaṃ vinicchayaparamparā. Teneva vakkhati ‘‘yathā ācariyo ca ācariyācariyo ca pāḷiñca paripucchañca vadanti, tathā ñātuṃ vaṭṭatī’’ti. Pubbāparānusandhitoti ‘‘idaṃ pubbavacanaṃ, idaṃ paravacanaṃ, ayamanusandhī’’ti evaṃ pubbāparānusandhito. Ācariyaparamparanti imasseva vevacanaṃ theravādaṅganti, therapaṭipāṭinti attho. Dve tayo parivaṭṭāti dve tisso paramparā.
此处言及“师承传承”之意义，谓乃师者相续传递传承之法系。并以此说明，“师与师之师”与“经典与注释”，皆应相符合互相关联。所谓“Pubbāparānusandhitoti”，意为“此乃前后相关连接也”，即前言与后言，间有对应照应也。故此传承者，即谓长老派正法传承，谓之“长老传承”，或称“长老戒法传承”。其中“两、三转轮”，即意指两种或三种传承体系，乃此处所说“三传承”。
Imehi ca pana tīhi lakkhaṇehīti ‘‘suttamassa svāgataṃ hotī’’tiādinā heṭṭhā vuttehi tīhi lakkhaṇehi. Ettha ca paṭhamena lakkhaṇena vinayassa suṭṭhu uggahitabhāvo vutto, dutiyena uggahitena acalatā suppatiṭṭhitatā vuttā, tatiyena yaṃ pāḷiyā aṭṭhakathāya ca natthi, tampi ācariyavacanena vinicchinituṃ samatthatā vuttā. Otiṇṇe vatthusminti codanāsaṅkhāte vītikkamasaṅkhāte vā vatthusmiṃ saṅghamajjhe otiṇṇe, osaṭeti attho. Vuttameva vibhāvento ‘‘codakena ca cuditakena ca vutte vattabbe’’ti āha. Keci pana ‘‘codakena otiṇṇe vatthusmiṃ cuditakena ca vutte vattabbe’’ti evaṃ yojenti. Apare pana ‘‘codakena ca cuditakena ca vutte vinayadharena ca vattabbe’’ti evampi yojenti. ‘‘Codakena ca cuditakena ca vutte vattabbe’’ti ayameva pana yojanā sundaratarāti veditabbā. Vatthu oloketabbanti tassa tassa sikkhāpadassa vatthu oloketabbaṃ. ‘‘Tiṇena vā paṇṇena vā…pe… yo āgaccheyya, āpatti dukkaṭassā’’ti (pārā. 517) hi idaṃ nissaggiye aññātakaviññattisikkhāpadassa vatthusmiṃ paññattaṃ, thullaccayadubbhāsitāpattīnaṃ mātikāya anāgatattā ‘‘pañcannaṃ āpattīnaṃ aññatara’’nti vuttaṃ. Aññataraṃ vā āpattinti ‘‘kāle vikālasaññī āpatti dukkaṭassa, kāle vematiko āpatti dukkaṭassā’’ti evamādinā (pāci. 250) āgataṃ dukkaṭaṃ sandhāya vuttaṃ. Sikkhāpadantaresūti vinītavatthuṃ antokatvā ekekasmiṃ sikkhāpadantare.
关于此三种标志，譬喻曰“经文具备欢迎之义”等，言下所述第三标志乃巴利注疏中所未曾载，而以师言加以辨别已定。“Otiṇṇe vatthusminti”谓越过正法界限或于法中偏差部分，通称“越失”，又称“逊失”。言外说明“Vutteva vibhāvento”，谓明白说明诸因缘与对应。又有说“于上文所说之因缘、结论中应遵循”，称“教义应于缘起成就中建立”。并有多种解释对“越失”释义之异同，其中部分是:“越失与越失中和律藏应遵循”，“非佛教禁戒越失”等。应当注意，“货色”当视察每种戒律缓急，以辨重罪轻罪之别。遵戒之别述及“Tiṇena vā paṇṇena vā…”等经语，说明此类乃不净戒行为横病法分箇例。并提及“五种罪戒之他法”，指“其他五种具体过失罪行”。“Kāle vikālasaññī āpatti dukkaṭassa”此说明“恶业之不调和或恶业之伤害”，“形秽恶报”即如此示现。
Sukhumāti attanopi duviññeyyasabhāvassa lahuparivattino cittassa sīghaparivattitāya vuttaṃ. Tenāha ‘‘cittalahukā’’ti. Cittaṃ lahu sīghaparivatti etesanti cittalahukā. Teti te vītikkame. Taṃvatthukanti te adinnādānamanussaviggahavītikkamā vatthu adhiṭṭhānaṃ kāraṇametassāti taṃvatthukaṃ. Sīlāni sodhetvāti yaṃvatthukaṃ kukkuccaṃ uppannaṃ, taṃ amanasikaritvā avasesasīlāni sodhetvā. Pākaṭabhāvato sukhavaḷañjanatāya ca ‘‘dvattiṃsākāraṃ tāva manasi karohī’’ti vuttaṃ. Aññasmiṃ pana kammaṭṭhāne kataparicayena tadeva manasi kātabbaṃ. Kammaṭṭhānaṃ ghaṭayatīti antarantarā khaṇḍaṃ adassetvā cittena saddhiṃ ālambanabhāvena cirakālaṃ ghaṭayati. Saṅkhārā pākaṭā hutvā upaṭṭhahantīti vipassanākammaṭṭhāniko ce, tassa saṅkhārā pākaṭā hutvā upaṭṭhahanti. Sace katapārājikavītikkamo bhaveyya, tassa satipi asaritukāmatāya vippaṭisāravatthuvasena punappunaṃ taṃ upaṭṭhahatīti cittekaggataṃ na vindati. Tena vuttaṃ ‘‘kammaṭṭhānaṃ na ghaṭayatī’’tiādi. Attanā jānātīti sayameva jānāti. Paccatte cetaṃ karaṇavacanaṃ, attā jānātīti vuttaṃ hoti. Aññā ca devatā jānantīti ārakkhadevatāhi aññā paracittaviduniyo devatā ca jānanti.
“Sukhumā”意指“细微”，其处乃论及心识之轻微转变，说明心力运行之捷速，故作“心微速转”之误译。“Cittalahukā”即“心轻”，意指心能迅速运转而无阻碍。此处“Vītikkame”是指“误失、误差”之状况。所谓“Taṃvatthuka”，即暗示因缘，举例以“盗取他人财物违戒”作为例子，谓此行为成其主因。故称其为“种子事因”。“Sīlāni sodhetvāti”指修净戒法，以断绝因恶心而生之忧乱，并净除余存不善习气。“‘dvattiṃsākāraṃ tāva manasi karohī’”，即“应心念二十三种”，指明修持次数与具体法门。又言“他处修行亦应相同心念”，故称为“精神集聚”。“Kammaṭṭhānaṃ ghaṭayatīti”，谓间或出现心念断续，但通过支持之对象持续重新进行，乃“修法维持”。此处又说明若“犯重戒”，虽有内心复修愿力，但未能达到心持续专注，故仍然心意分散，难以专一为“修法维持”。故佛言“修法维持非此也”。“Attanā jānāti”，谓自知，释为“自己清楚明了”。“Paccatte cetaṃ karaṇavacanaṃ”，谓“自我主体意识之作用”也。并以例示“诸天亦能知此”，谓天人以及其他诸识者亦能觉知此等状态。
Niṭṭhitā catubbidhavinayakathāvaṇṇanā · 四种律论说注释结束。
Vinayadharassa ca lakkhaṇādikathāvaṇṇanā. · 持律者的特相等论说注释。
Bhikkhupadabhājanīyavaṇṇanā比库词义分别注释。
Tasmāti yasmā pana-saddaṃ apanetvā aniyamena puggaladīpakaṃ yo-saddameva āha, tasmā. Etthāti imasmiṃ yo-sadde. Pana-saddassa nipātamattattā yo-saddasseva atthaṃ pakāsento ‘‘yo kocīti vuttaṃ hotī’’ti āha. Yo koci nāmāti yo vā so vā yo kocīti vutto. Vāsadhurayutto vāti vipassanādhurayutto vā. Sīlesūti pakatīsu.
「tasmā」（因此）者：由于去除了「pana」（但）字，以不限定之方式用「yo」（凡）字来指示个人，故曰「tasmā」（因此）。「ettha」（于此）者，即于此「yo」字中也。因「pana」字不过是个语助词，故注释者只阐明「yo」字之义，乃说「即谓『yo koci』（无论何人）」。「yo koci nāma」（所谓无论何人）者，无论是谁、不论哪一位，皆称为「yo koci」（无论何人）。「vāsadhurayutto vā」（或从事于止之职事者）者，即从事于观之职事者也。「sīlesu」（于诸戒）者，即于平常所受持之戒法中也。
Bhikkhatīti yācati. Labhanto vā alabhanto vāti yo koci bhikkhati bhikkhaṃ esati gavesati, so taṃ labhatu vā mā vā, tathāpi bhikkhatīti bhikkhūti ayamettha adhippāyo. Ariyāya yācanāyāti ‘‘uddissa ariyā tiṭṭhanti, esā ariyāna yācanā’’ti evaṃ vuttāya ariyayācanāya, na kapaṇaddhikavaṇibbakayācakānaṃ viya ‘‘dehi dehī’’ti evaṃ pavattayācanāya. Bhikkhācariyanti uñchācariyaṃ. Ajjhupagatattāti anuṭṭhitattā. Kājabhattanti kājehi ānītaṃ bhattaṃ. Agghaphassavaṇṇabhedenāti agghādīnaṃ purimapakativijahena. Purimapakativijahanañhettha bhedoti adhippetaṃ. Dhovitvā apanetuṃ asakkuṇeyyasabhāvaṃ malaṃ, tathā apanetuṃ sakkuṇeyyasabhāvā jallikā. Bhinnapaṭadharoti nibbacanaṃ bhinnapaṭadhare bhikkhu-saddassa niruḷhattā kataṃ.
“乞食”者，谓行乞的人。或得或不得，如有人乞求布施，索求资粮，无论得与不得，此虽如此，仍称为“乞食”，而称“比库”者，乃是此处惯用的名称。所谓“圣者乞求”，意指“圣者们居于此处，有此乞求”，即称这些为圣者的乞求，不犹如贪婪吝啬的商人索取“给我给我”一般。乞食法则，谓高贵的行为规范。前来投靠，谓追随仰赖。饭食，谓所供给的饮食。碗、衣物等品类之差异，意指各种前行供养之分别。破坏本相，是指破坏前行供养的法则。洗净不能容许的污秽，法则如此。不能接纳污秽，谓禁止。断衣破布，谓比库名号的尊重与彻底断绝。
Upanissayasampannanti pubbe aṭṭhaparikkhāradānūpanissayasampannaṃ. Yo hi cīvarādike aṭṭha parikkhāre pattacīvarameva vā sotāpannādiariyassa puthujjanasseva vā sīlasampannassa datvā ‘‘idaṃ parikkhāradānaṃ anāgate ehibhikkhubhāvāya paccayo hotū’’ti patthanaṃ paṭṭhapesi, tassa taṃ sati adhikārasampattiyaṃ buddhānaṃ sammukhībhāve iddhimayaparikkhāralābhāya saṃvattatīti veditabbaṃ. Brahmaghosanti uttamaghosaṃ, brahmuno ghosasadisaṃ vā ghosaṃ. Brahmacariyanti sāsanabrahmacariyaṃ maggabrahmacariyañca. Dukkhassa sammā antakiriyāyāti yojetabbaṃ. Bhaṇḍūti muṇḍo. Vāsīti dantakaṭṭhacchedanavāsi. Bandhananti kāyabandhanaṃ. Yutto bhāvanānuyogo assāti yuttayogo, tassa yuttayogassa, bhāvanānuyogamanuyuttassāti vuttaṃ hoti. Iriyāpathasampannatāvibhāvanatthaṃ ‘‘saṭṭhivassikatthero viyā’’ti vuttaṃ. Buddhova pabbajjācariyo upasampadācariyo ca assāti buddhācariyako. Paṭhamabodhiyampi paṭhamakāleyeva sesaupasampadānaṃ abhāvoti āha ‘‘paṭhamabodhiyaṃ ekasmiṃ kāle’’ti. Pañca pañcavaggiyattherāti pañcavaggiyattherā pañca. Tīṇi satanti tīṇi satāni, gāthābandhasukhatthaṃ vacanavipallāso kato. Eko ca theroti aṅgulimālattheraṃ sandhāya vuttaṃ. Na vuttāti aṭṭhakathāyaṃ na vuttā. Tatthāti vinayapāḷiyaṃ.
“具诸供具者”，谓之前八种受用法具的具足。因以布施布施衣钵等八物，授予得果初果或未开法眼者，或平凡人承担戒律之人，便宣布“此八供具布施，将来成就此比库身”的条件，故称“受供具布施”，由此应知，具备清净之供具，成佛之因缘亦随之发生。婆罗门音，即高贵之声或梵音。修梵行者，指修行佛法之正道或菩提道。苦之正终，指应当修持以斩断痛苦之道。梵字“bhaṇḍū”为剃度者，谓剃头发之人。住处者，谓居住牢坚之处。缚者，谓身缚束者。集于修持之义，为一修习诸业的正确努力，名“联合运用”。“具有行路具足之泰坐长老”，谓年历六十余之长老也。佛之出家与受具戒者，也称佛行者。初果觉者曾言，其初果成就时，尚未受具戒。五位长老合称五百长老。数三百则称三百，三百称众，由于颂文附缀不当，言语出现歧义。独一长老者，为“指环长老”所指。未曾言及之处，为论书未记录之义。
Veḷuvanamahāvihāre gandhakuṭiyaṃ nisinnoyeva bhagavā mahākassapattherassa attānaṃ uddissa pabbajitabhāvaṃ viditvā tassa paccuggamanaṃ karonto tigāvutaṃ maggaṃ ekakova gantvā bahuputtanigrodhamūle pallaṅkaṃ ābhujitvā nisinno attano santikaṃ āgantvā paramanipaccakāraṃ dassetvā ‘‘satthā me bhante bhagavā, sāvakohamasmi, satthā me bhante bhagavā, sāvakohamasmī’’ti tikkhattuṃ attano sāvakattaṃ sāvetvā ṭhitassa mahākassapattherassa nipaccakāramahattataṃ attano ca mahānubhāvataṃ dīpetuṃ yassa aññassa ajānaṃyeva ‘‘jānāmī’’ti paṭiññassa bāhirakassa satthuno evaṃ sabbacetasā samannāgato pasannacitto sāvako evarūpaṃ paramanipaccakāraṃ kareyya, tassa vaṇṭacchinnatālapakkaṃ viya gīvato muddhāpi vipateyya, sattadhā vā phaleyyāti dassento ‘‘yo kho, kassapa, evaṃ sabbacetasā samannāgataṃ sāvakaṃ ajānaṃyeva vadeyya ‘jānāmī’ti, apassaṃyeva vadeyya ‘passāmī’ti, muddhāpi tassa vipateyya, sattadhā vā phaleyya, ahaṃ kho, kassapa, jānaṃyeva vadāmi ‘jānāmī’ti, passaṃyeva vadāmi ‘passāmī’’’ (saṃ. ni. 2.154) ti vatvā jātimadamānamadarūpamadappahānatthaṃ tīhi ovādehi mahākassapattheraṃ ovadanto ‘‘tasmātiha te kassapā’’tiādimāha.
世尊端坐于舍卫大寺的香室内，明了大咖萨巴长老之出家本愿，遂单独步行三十余里，至多众树根处，坐卧于枝叶之下，亲自来迎示现大咖萨巴长老终极至高之状态。大咖萨巴长老以无上庄严和广大威仪，示现大德，令彼不识法相之他人以“我知”应答。其劝诫曰： ‘若有人以同等心敬重具德之比库，却称自己“知”，而对世尊则称“见”，必受七倍报应。’此誓忠教令，断除死生傲慢，亲身劝谕大咖萨巴长老曰“因此你即是‘咖萨巴’。”
Tattha (saṃ. ni. aṭṭha. 2.2.154) tasmātihāti tasmā icceva vuttaṃ hoti, yasmā ahaṃ jānantova ‘‘jānāmī’’ti passanto eva ca ‘‘passāmī’’ti vadāmi, tasmāti attho. Ti-kāra ha-kārā nipātā. Ihāti vā imasmiṃ sāsane, ta-kāro padasandhivasena āgato. Evaṃ sikkhitabbanti idāni vuccamānākārena sikkhitabbaṃ. Tibbanti bahalaṃ mahantaṃ. Hirottappañcāti hirī ca ottappañca. Paccupaṭṭhitaṃ bhavissatīti upasaṅkamanato paṭhamatarameva upaṭṭhitaṃ bhavissati. Tathā hi sati tesaṃ purato assa sagāravasappatissavatā saṇṭhāti. Yo ca therādīsu hirottappaṃ upaṭṭhapetvā upasaṅkamati, therādayopi taṃ sahirikā saottappā ca hutvā upasaṅkamantīti ayamettha ānisaṃso. Kusalūpasaṃhitanti kusalanissitaṃ, anavajjadhammanissitanti attho. Aṭṭhiṃ katvāti attānaṃ tena dhammena aṭṭhikaṃ katvā, taṃ vā dhammaṃ ‘‘esa mayhaṃ dhammo’’ti aṭṭhiṃ katvā. Manasi katvāti citte ṭhapetvā. Sabbacetasā samannāharitvāti cittassa thokampi bahi gantuṃ adento sabbena samannāhāracittena samannāharitvā. Ohitasototi ṭhapitasoto, dhamme nihitasototi attho. Evañhi te sikkhitabbanti ñāṇasotañca pasādasotañca odahitvā ‘‘mayā desitaṃ dhammaṃ sakkaccameva suṇissāmī’’ti evañhi te sikkhitabbaṃ. Sātasahagatā ca me kāyagatāsatīti asubhesu ceva ānāpāne ca paṭhamajjhānavasena sukhasampayuttā kāyagatāsati. Yo ca panāyaṃ tividho ovādo, therassa ayameva pabbajjā ca upasampadā ca ahosi.
此处引《相应部·经》第八章第154节，谓“因此”为此因故。Ti 为数词“三”， Kāra和Ha为助词。Iha 意指“此在此教法中”，Ta卡洛为助词，构词连用。本段曰，今后应如此修习以此教法为依止。Tibbanti谓大。Hirottappa意指羞耻与恐怖。Paccupaṭṭhita指恭敬侍奉，当先到达。正念（Sati）在前，令人身心欢悦，聚会互相接待。同诸长老施以羞怖，生敬畏心，前往侍奉，如是因缘成立。Kusalūpasaṃhita谓善法所集，如无暇品法。Aṭṭhiṃ Katvā为用法于自己内心作坚立，谓“此法为我所立”。Sabbacetasā Samannāharitvā，意指以全集中之心，维护住此法。Ohitasoto谓置入耳中，Dhamme Nihitasoto谓闻法法中意涵。斯诸方法应修习，致能开智慧之流（ñāṇasota）及安心之流（pasādasota），乃至欢喜正听作证，曰：“我必敬听法语。”由舍弃身心杂虑及入出息念初禅之快，生起身念乐，称为身体念处安乐。此三重劝勉即是师长发布之初次出家及受具戒的原始训令。
Kasiṇārammaṇaṃ rūpāvacarajjhānaṃ rūpasaññā. Saññāsīsena hettha jhānaṃ vuttaṃ, tadeva ca uddhumātakapaṭibhāgārammaṇattā ‘‘uddhumātakasaññā’’ti vuttaṃ. Sopākasāmaṇero bhagavatā puṭṭho ‘‘ete dve rūpāvacarabhāvena ekatthā, byañjanameva nāna’’nti āha. Āraddhacittoti ārādhitacitto. Garudhammapaṭiggahaṇādiupasampadā upari vitthārato sayameva āvi bhavissati.
此处云，十三遍光净器具之色，法称颜色念处。于这个意识中，仍称为想念。又将此所念，上升庄严器皿部分，名为“上升器皿意念”。小沙玛内拉向世尊问曰：“此二色念具备各自特点，仅相差声调否？”世尊言，持定之心谓“坚固用心”。承持绝律与不退法的关系，将深入详细讲解。
Kalyāṇaputhujjanādayoti ettha bahūnaṃ nānappakārānaṃ sakkāyadiṭṭhiādīnaṃ avihatattā janeti, tāhi vā janitoti puthujjano, kalyāṇo ca so puthujjano cāti kalyāṇaputhujjano, so ādi yesaṃ sotāpannādīnaṃ te kalyāṇaputhujjanādayo. Kalyāṇaggahaṇena cettha andhaputhujjanaṃ nivatteti. Dvidhā hi puthujjanā andhaputhujjano kalyāṇaputhujjanoti. Vuttañhetaṃ –
善恶凡夫一词，此中广泛用以指称迷惑无明或持有我慢等诸执著轮回凡人者。凡夫名由此生起，若称其为善者，此善凡夫正是指得初果及以上圣者的凡夫门类。依善缘故，称此为断明凡夫。凡夫分为二类，闭塞无明者称盲凡夫，觉悟智慧者称善凡夫。此文应以此断明为义。——
‘‘Duve puthujjanā vuttā, buddhenādiccabandhunā;
“两种凡夫所称，说者乃世尊等善知识；
Andho puthujjano eko, kalyāṇeko puthujjano’’ti. (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.2; saṃ. ni. aṭṭha. 2.2.61; a. ni. aṭṭha. 1.1.51);
有一种凡夫如盲者独处，有一种凡夫为善良独处。”（此出处见于《长部尼众传》八章之一七、《中部尼众传》八章之一二、《相应部尼众传》二章之六一、《增支部尼众传》八章之一一五一）
Bhadrāya paññāya bhadrāya vimuttiyāti yojetabbaṃ. Sīlenātiādīsu sīlanti catupārisuddhisīlaṃ. Samādhīti vipassanāpādakā aṭṭha samāpattiyo. Paññāti lokiyalokuttarañāṇaṃ. Vimuttīti ariyaphalavimutti. Vimuttiñāṇadassananti ekūnavīsatividhaṃ paccavekkhaṇañāṇaṃ. Yathāsambhavena cettha yojanā veditabbā. Kalyāṇaputhujjanassa hi sīlādayo tayo eva sambhavanti, ariyānaṃ pana sabbepi sīlādayo. Sāro bhikkhūtipi kalyāṇaputhujjanādayova vuttāti āha ‘‘tehiyeva sīlasārādīhī’’tiādi. Atha vā nippariyāyato khīṇāsavova sāro bhikkhu nāmāti āha ‘‘vigatakilesapheggubhāvato vā’’tiādi.
应当以善慧、善解脱为引导。戒律等初品谓之纯净戒。定品为由观的八种禅定境界。慧品为世俗及出世间智。解脱品为圣果解脱。解脱智见为十九种反观智。此等理理应依其境而证得。凡夫善人仅有戒定慧三法存在，圣者则诸法皆具。其义如比库止于戒定慧三法，如此称曰“以三法为本”，复以超越烦恼净境故称为“截断全”比库。又或讫尽五盖时，具足断染之清净比库亦如是说曰“因断污垢”，是谓。
Yopi kalyāṇaputhujjano anulomapaṭipadāya paripūrakārī sīlasampanno indriyesu guttadvāro bhojane mattaññū jāgariyānuyogamanuyutto pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati ‘‘ajja vā sve vā aññataraṃ sāmaññaphalaṃ adhigamissāmī’’ti, sopi vuccati sikkhatīti sekhoti āha ‘‘puthujjanakalyāṇakena saddhi’’nti. Satta ariyāti cattāro maggaṭṭhā, heṭṭhimā ca tayo phalaṭṭhāti ime satta ariyā. Tisso sikkhāti adhisīlādikā tisso sikkhā. Sikkhāsu jātoti vā sekho. Ariyapuggalo hi ariyāya jātiyā jāyamāno sikkhāsu jāyati, na yoniyaṃ. Sikkhanasīloti vā sekho, puggalādhiṭṭhānāya vā kathāya sekhassa ayanti anaññasādhāraṇā maggaphalattayadhammā sekhapariyāyena vuttā. Asekhoti ca yattha sekhabhāvāsaṅkā atthi, tatthāyaṃ paṭisedhoti lokiyanibbānesu asekhabhāvānāpatti daṭṭhabbā. Sīlasamādhipaññāsaṅkhātā hi sikkhā attano paṭipakkhakilesehi vimuttattā parisuddhā, upakkilesānaṃ ārammaṇabhāvampi anupagamanato etā sikkhāti vattuṃ yuttā, aṭṭhasupi maggaphalesu vijjanti, tasmā catumaggaheṭṭhimaphalattayasamaṅgino viya arahattaphalasamaṅgīpi tāsu sikkhāsu jātoti taṃsamaṅgino arahato itaresaṃ viya sekhatte sati sekhassa ayanti, sikkhā sīlaṃ etassāti ca sekhoti vattabbo siyāti taṃ nivattanatthaṃ ‘‘asekho’’ti yathāvuttasekhabhāvapaṭisedho kato. Arahattaphalehi pavattamānā sikkhā pariniṭṭhitasikkhākiccattā na sikkhākiccaṃ karonti, kevalaṃ sikkhāphalabhāveneva pavattanti, tasmā tā na sikkhāvacanaṃ arahanti, nāpi taṃsamaṅgī sekhavacanaṃ, na ca sikkhanasīlo, sikkhāsu jātoti ca vattabbataṃ arahati, heṭṭhimaphalesu pana sikkhā sakadāgāmimaggavipassanādīnaṃ upanissayabhāvato sikkhākiccaṃ karontīti sikkhāvacanaṃ arahanti, taṃsamaṅgino ca sekhavacanaṃ sikkhanasīlā, sikkhāsu jātāti ca vattabbataṃ arahanti ‘‘sikkhantīti sekhā’’ti apariyositasikkhānaṃ dassitattā, ‘‘na sikkhatīti asekho’’ti iminā pariyositasikkho dassito, na sikkhāya rahitoti āha – ‘‘sekkhadhamme atikkamma…pe… khīṇāsavo asekhoti vuccatī’’ti. Vuddhippattasikkho vā asekhoti etasmiṃ atthe sekhadhammesu eva ṭhitassa kassaci ariyassa asekhabhāvāpattīti arahattamaggadhammā vuddhippattā ca yathāvuttehi atthehi sekhāti katvā taṃsamaṅgino aggamaggaṭṭhassa asekhabhāvo āpannoti? Na, taṃsadisesu tabbohārato. Arahattamaggato hi ninnānākaraṇaṃ arahattaphalaṃ ṭhapetvā pariññākiccakaraṇaṃ vipākabhāvañca, tasmā te eva sekhā aggaphaladhammabhāvaṃ āpannāti sakkā vattuṃ. Kusalasukhato ca vipākasukhaṃ santataratāya paṇītataranti vuddhippattā ca te dhammā hontīti taṃsamaṅgī asekhoti vuccatīti.
若善凡夫随顺正行，戒律具足，感官守护，饮食适量，勤于精进，常行觉悟守念，前后恒顺菩提分法诸法修习，他日或自或他，必得沙门果，称为学习者，称为修学者，谓“与善凡夫相应”。圣者七，谓四圣道根，三圣果。三归属于修持戒定慧的三修学。所学习谓修学。圣者由圣出生，学习道果，而非由畜生出生。称修学戒者、以个人立场而言者，或以言说谓修学者。讲论修学者时，表明与他人不共通的道果性质之事，称之为修学。无修身份者，即尚非修学者。此处于俗涅槃论中视无修者为不可取。以戒定慧名为修学因其自净除贪嗔痴，不染恶习、亦不往染恶境，故可称之为修学。且此修学显于八圣谛果中，故犹如成就四圣道果与三圣果之修学同样，阿拉汉亦作修学者；不同他人而以修学或戒称之。阿拉汉以圣果正在转成，故无修者不作事，仅凭持果而活动。于此无修者名，非常与阿拉汉修学、修学语及戒令相同。亦无所谓修学戒，修学者有之，以此圣者谓之“修学”，显于完成学分无匮尽义中；不作修学谓无修，此为完满修学否定，故云：“越越修行之法……断尽烦恼无修。”另有增进者称无修，是因某著修行法圣者尚无修身份否。阿拉汉道中除其所作法，现见全由果业成立，故其修学谓成就功德法，能生无漏清净。快乐与善果常具，宜言无修者即是修学者。
Sabbantimena pariyāyenāti sabbantimena paricchedena. Upasampadākammassa adhikārattā ‘‘pañcavaggakaraṇīye’’ti vuttaṃ. Pañcannaṃ vaggo samūhoti pañcavaggo, pañcaparimāṇayutto vā vaggo pañcavaggo, tena kattabbaṃ kammaṃ pañcavaggakaraṇīyaṃ. Yāvatikā bhikkhūti yattakā bhikkhū. Kammappattāti kammārahā pārājikaṃ anāpannā anukkhittā ca. Upasampadākammassa pañcavaggakaraṇīyattā pañceva bhikkhū kammappattā ettakehipi kammasiddhito, itare chandārahā. Ñatticatutthenāti ettha kiñcāpi ñatti sabbapaṭhamaṃ vuccati, tissannaṃ pana anussāvanānaṃ atthabyañjanabhedābhāvato atthabyañjanabhinnā ñatti tāsaṃ catutthāti katvā ‘‘ñatticatuttha’’nti vuccati. Byañjanānurūpameva aṭṭhakathāyaṃ ‘‘tīhi anussāvanāhi ekāya ca ñattiyā’’ti vuttaṃ, atthappavattikkamena pana ‘‘ekāya ñattiyā tīhi anussāvanāhī’’ti vattabbaṃ. Vatthuñattianaussāvanasīmāparisasampattisampannattāti ettha vatthūti upasampadāpekkho puggalo, so ṭhapetvā ūnavīsativassaṃ antimavatthuṃ ajjhāpannapubbaṃ paṇḍakādayo ca ekādasa abhabbapuggale veditabbo. Ūnavīsativassādayo hi terasa puggalā upasampadāya avatthu, ime pana ṭhapetvā aññasmiṃ upasampadāpekkhe sati upasampadākammaṃ vatthusampattisampannaṃ nāma hoti.
“终故称彼为终结”谓以彻底断尽为终结。出家具足戒律行为者，应遵五大类分，称为五类行为成就。五者乃团体，五具量者亦称五团体，应行此种出家规则行为。比库者谓具足比库。作业者谓犯戒者，犯不净法但未受杖责者。以五类为出家具足，五比库有犯戒者为已成具足，此中余者则具欲心。第四为戒律教音中所称者。此处“第四戒律音”意指先前三者教诫义理无差别，故以“第四戒律”称之。按义理传承见于论书“以三教诫一戒律”，但义理次序当视为“一戒以三教诫”。基于行为义故谓“以一戒规三诫律”。此终断行为之具足者称为“具足戒律”，为出家法器也。出家者经终身证道，最后以年满二十九为终止晚期，如前所述，贫伤者等人记载于佛典十一不适合者名单，可见年龄、品德、能力之终成，得以依终止规则。若年二十九后亦用心依戒律，则称为经终止具足之行为等。
Vatthusaṅghapuggalañattīnaṃ aparāmasanāni pacchā ñattiṭṭhapanañcāti ime tāva pañca ñattidosā. Tattha ‘‘ayaṃ itthannāmo’’ti upasampadāpekkhassa akittanaṃ vatthuaparāmasanaṃ nāma. ‘‘Suṇātu me, bhante, saṅgho’’ti ettha ‘‘suṇātu me, bhante’’ti vatvā ‘‘saṅgho’’ti abhaṇanaṃ saṅghaaparāmasanaṃ nāma. ‘‘Itthannāmassa upasampadāpekkho’’ti upajjhāyassa akittanaṃ puggalaaparāmasanaṃ nāma. Sabbena sabbaṃ ñattiyā anuccāraṇaṃ ñattiaparāmasanaṃ nāma. Paṭhamaṃ kammavācaṃ niṭṭhāpetvā ‘‘esā ñattī’’ti vatvā ‘‘khamati saṅghassā’’ti evaṃ ñattikittanaṃ pacchā ñattiṭṭhapanaṃ nāma. Iti imehi dosehi vimuttāya ñattiyā sampannaṃ ñattisampattisampannaṃ nāma.
有关比库团体成员欠缺处分事，谓无处分者“五种处分缺失”，此为其五众缺漏之名。其间“一女名”者，即无出家资格者之缺漏名。言“请闻师言沙弥”，谓不应言“师言”，而谓“闻”，称无出家资格之名。言“一女名无出家资格”，谓失师之人亦无资格也。总而言之，成员间相互称呼者谓处分缺失。第一个戒律辞令在终结后称之为“具足”，继而简称为“已出家”，此为处分缺失设立。以上种种已免除者谓“已具足处分缺失”。
Vatthusaṅghapuggalānaṃ aparāmasanāni sāvanāya hāpanaṃ akāle sāvananti ime pañca anussāvanadosā. Tattha vatthādīnaṃ aparāmasanāni ñattiyaṃ vuttasadisāneva. Tīsu pana anussāvanāsu yattha katthaci etesaṃ aparāmasanaṃ aparāmasanameva, sabbena sabbaṃ pana kammavācaṃ avatvā catukkhattuṃ ñattikittanameva. Atha vā pana kammavācabbhantare akkharassa vā padassa vā anuccāraṇaṃ vā duruccāraṇaṃ vā sāvanāya hāpanaṃ nāma. Sāvanāya anokāse paṭhamaṃ ñattiṃ aṭṭhapetvā anussāvanakaraṇaṃ akāle sāvanaṃ nāma. Iti imehi dosehi vimuttāya anussāvanāya sampannaṃ anussāvanasampattisampannaṃ nāma.
关于具正勤比库们所生起的失勤，即于修习戒律警觉中生起的懈怠，在不当时候的忽视戒慎，这些便是五种有关戒虑的过失。在此所谓具正勤戒律的失误，只是名义上的称呼。于这三种戒律警觉中，某些场合的失勤仍然称为失勤，全面将一切业语断绝，尽以戒律规则进行记录。而且，若在具体业语之间，解语音字的逐字诵念，或断章误解等不当行为，则称为戒虑上的疏忽。戒虑上的某个场合，先把小过失理清，尚未以应有戒律规则实行，即称为不当时的断戒警觉。由此，以这些过失得以清净，戒律警觉完全成就，被称作戒律修习的胜利。
Vipattisīmālakkhaṇaṃ samatikkantāya pana sīmāya kataṃ sīmāsampattisampannaṃ nāma. Yāvatikā bhikkhū kammappattā, tesaṃ anāgamanaṃ, chandārahānaṃ chandassa anāharaṇaṃ, sammukhībhūtānaṃ paṭikkosananti ime pana tayo parisadosā, tehi vimuttāya parisāya kataṃ parisasampattisampannaṃ nāma.
斋限之特征，指已度过界限的，在戒律保护的范围内完备的状态。比库们在戒律能胜受持之时，其不再退转、不生欲爱、不陷入嗜念，是这三种同类过失的灭除。借由这三项过失之解脱，得以获得清净僧团所成之胜利，称为戒律所摄护范围的圆满。
Upasampadākammavācāsaṅkhātaṃ bhagavato vacanaṃ upasampadākammakaraṇassa kāraṇattā ṭhānaṃ, yathā ca taṃ kattabbanti bhagavatā anusiṭṭhaṃ, tathā katattā tadanucchavikaṃ yathāvuttaṃ anūnaṃ ñattianussāvanaṃ uppaṭipāṭiyā ca avuttaṃ ṭhānārahaṃ. Yathā kattabbanti hi bhagavatā vuttaṃ, tathā akate upasampadākammassa kāraṇaṃ na hotīti na taṃ ṭhānārahaṃ. Tenāha ‘‘kāraṇārahena satthusāsanārahenā’’ti. Iminā ñattianussāvanasampatti kathitāti veditabbā. ‘‘Samaggena saṅghenā’’ti iminā pana parisasampatti kathitāva. ‘‘Akuppenā’’ti iminā pārisesato vatthusīmāsampattiyo kathitāti veditabbā. Aṭṭhakathāyaṃ pana akuppalakkhaṇaṃ ekattha sampiṇḍetvā dassetuṃ akuppenāti imassa ‘‘vatthuñattianussāvanasīmāparisasampattisampannattā akopetabbataṃ appaṭikkositabbataṃ upagatenā’’ti attho vutto. Keci pana ‘‘ṭhānārahenātiettha ‘na hatthacchinno pabbājetabbo’tiādi (mahāva. 119) satthusāsanaṃ ṭhāna’’nti vadanti.
关于出家戒律之言，是出于世尊教法的宣说，并以成办出家业事为缘故而制定的恒常规则。遵照世尊之教导，至少须行戒律警觉和戒律行为之记录，彼此相辅为依托。如果未遵守世尊教诫，则该戒律因缘不足，不相应此规则，因此不成戒律修习之所需条件。对此有言‘无缘教法便无教法’。由此可知，此戒律警觉与戒律规则成就乃世尊教制之规定。所谓‘与僧团和合’，即是指出家戒律胜利之所成；所谓‘无瞋恨’，是指戒律聚会圆满，包括戒律境界的限度。注疏集中示现的是无瞋恨的境界，即因‘持守戒律规则、戒律警觉、界限及聚会圆满’，一切不嗔恚、不轻慢、不违犯是其具足义。亦有论者指出‘无戒律警觉即不得剃度’，此乃世尊戒律常持之所在。
‘‘Ñatticatutthena kammenā’’ti imasmiṃ adhikāre pasaṅgato āharitvā yaṃ kammalakkhaṇaṃ sabbaaṭṭhakathāsu papañcitaṃ, taṃ yathāāgataṭṭhāneyeva dassetukāmo idha tassa avacane tattha vacane ca payojanaṃ dassetuṃ ‘‘imasmiṃ pana ṭhāne ṭhatvā’’tiādimāha.
关于‘以戒律规则为业’此项章段，在此范围循例援引众多论书，详述戒律业的性质。今此处欲如实示现此戒业之所在，于此章段中，以‘于此处保持立戒’等语句为引导，进而说明戒律修习之缘起与意涵。
Aṭṭhasu upasampadāsu ehibhikkhūpasampadā saraṇagamanūpasampadā ovādapaṭiggahaṇūpasampadā pañhabyākaraṇūpasampadāti imāhi upasampadāhi upasampannānaṃ lokavajjasikkhāpadavītikkame abhabbattā garudhammapaṭiggahaṇūpasampadā dūtenūpasampadā aṭṭhavācikūpasampadāti imāsañca tissannaṃ upasampadānaṃ bhikkhunīnaṃyeva anuññātattā ñatticatuttheneva kammena upasampanno gahitoti veditabbo. Tathā hi ehibhikkhūpasampadā antimabhavikānaṃyeva, saraṇagamanūpasampadā parisuddhānaṃ, ovādapaṭiggahaṇapañhabyākaraṇūpasampadā mahākassapasopākānaṃ, na ca te bhabbā pārājikādilokavajjaṃ āpajjituṃ, garudhammapaṭiggahaṇādayo ca bhikkhunīnaṃyeva anuññātā, ayañca bhikkhu, tasmā ettha ñatticatutthena upasampannova gahitoti veditabbo.
在八种出家受戒法中，列举了依止僧团得戒、舍依皈依戒、遵守劝导戒、应答问事戒等类别的戒律。受戒比库尼亦只有明定之戒律业可行。如此，出家戒律法是最后生成的戒业。舍依皈依戒系诸大长老们所传承，且彼戒不可犯害及染污界之重罪，故不可能为败坏三归戒所犯者。戒律修学亦不容犯此重度戒罪，因故应知，挂念修持戒律乃依戒律阶层的正确业行。
Paṇṇattivajjesu pana sikkhāpadesu aññepi ehibhikkhūpasampadāya upasampannādayo saṅgahaṃ gacchanti. Tepi hi sahaseyyādipaṇṇattivajjaṃ āpattiṃ āpajjantiyeva. Yadi evaṃ paṇṇattivajjesupi sikkhāpadesu ‘‘ayaṃ imasmiṃ atthe adhippeto bhikkhū’’ti ñatticatuttheneva kammena upasampanno kasmā vuttoti? Sabbasikkhāpadavītikkamārahattā sabbakālikattā ca. Ehibhikkhūpasampadādayo hi na sabbasikkhāpadavītikkamārahā asabbakālikā ca. Tathā hi aṭṭhasu upasampadāsu ñatticatutthakammūpasampadā dūtenūpasampadā aṭṭhavācikūpasampadāti imā tissoyeva thāvarā, sesā buddhe dharamāneyeva ahesuṃ. Teneva ca bhikkhunīvibhaṅgepi (pāci. 658) ‘‘tatra yāyaṃ bhikkhunī samaggena ubhatosaṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannā, ayaṃ imasmiṃ atthe adhippetā bhikkhunī’’ti dūtenūpasampadāya aṭṭhavācikūpasampadāya ca upasampannaṃ antokatvā ubhatosaṅghena ñatticatuttheneva kammena upasampannā bhikkhunī vuttā, na garudhammapaṭiggahaṇūpasampadāya upasampannā tassā upasampadāya pāṭipuggalikabhāvato asabbakālikattā. Garudhammapaṭiggahaṇūpasampadā hi mahāpajāpatiyā eva anuññātattā pāṭipuggalikāti, tasmā sabbasikkhāpadavītikkamārahaṃ sabbakālikāya ñatticatutthakammūpasampadāya upasampannameva gahetvā sabbasikkhāpadāni paññattānīti gahetabbaṃ. Yadi evaṃ paṇṇattivajjesu sikkhāpadesu ca ehibhikkhūpasampannādīnampi saṅgaho kathaṃ viññāyatīti? Atthato āpannattā. Tathā hi ‘‘dve puggalā abhabbā āpattiṃ āpajjituṃ buddhā ca paccekabuddhā ca, dve puggalā bhabbā āpattiṃ āpajjituṃ bhikkhū ca bhikkhuniyo cā’’ti (pari. 322) sāmaññato vuttattā ehibhikkhūpasampannādayopi asañcicca assatiyā acittakaṃ paṇṇattivajjaṃ sahaseyyādiāpattiṃ āpajjantīti atthato āpannanti ayamettha sāro. Yaṃ panettha ito aññathā kenaci papañcitaṃ, na taṃ sārato paccetabbaṃ.
在随犯戒律罪中，出家比库们亦随戒律章文的规定，承受多种戒律罪令。诸如涉及兄弟比库间的规则，虽有轻犯，但亦绝非全部戒律罪皆可纵容轻视。八受戒法中明定之戒律规则，对于戒律毁犯的惩治是永恒不变之准则。诸种受戒含戒律失误者，无论在何时何地，皆不可纵容。对于比库尼的戒律处分亦然，彼自与比库同戒，以永恒戒律规则为持守。因未容放纵，所以诸戒律条文均列入永恒戒律违犯禁止。若有人于随犯及轻微戒疵中存有困惑，应当知晓戒律规则之全体含意。至于他处所生的误解与题释，不必予以重视。
Niruttivasenāti nibbacanavasena. Abhilāpavasenāti vohāravasena. Anuppannāya kammavācāyāti anuppannāya ñatticatutthakammavācāya. Guṇavasenāti sīlāditaṃtaṃguṇayogato. Ettha ca bhindati pāpake akusale dhammeti bhikkhūti nibbacanaṃ veditabbaṃ.
「不言之义」者，谓以默然无言之法；「说言之义」者，谓以言语交谈之法；「未生业语」者，谓诸未曾生之根本行为语；「品质之义」者，谓由戒等德行所组成之善品。在此，谓比库应知坏坏不善法者，为『不言』之义。
Bhikkhupadabhājanīyavaṇṇanā niṭṭhitā. · 比库词义分别注释结束。
Sikkhāsājīvapadabhājanīyavaṇṇanā学与共同生活之词义分别注释
Sikkhitabbāti āsevitabbā. Uttamanti visiṭṭhaṃ. Adhisīlādīsu vijjamānesu sīlādīhipi bhavitabbaṃ. Yathā hi omakatarappamāṇaṃ chattaṃ vā dhajaṃ vā upādāya atirekappamāṇaṃ ‘‘atichattaṃ atidhajo’’ti vuccati, evamihāpi ‘‘anukkaṭṭhasīlaṃ upādāya adhisīlena bhavitabbaṃ, tathā anukkaṭṭhaṃ cittaṃ paññañca upādāya adhicittena adhipaññāya ca bhavitabba’’nti manasi katvā sīlādiṃ sarūpato vibhāvetukāmo ‘‘katamaṃ panettha sīla’’ntiādimāha. Aṭṭhaṅgasīlaṃ dasaṅgasīlesveva antogadhattā visuṃ aggahetvā ‘‘pañcaṅgadasaṅgasīla’’nti ettakameva vuttaṃ. Pātimokkhasaṃvarasīlanti cārittavārittavasena duvidhaṃ vinayapiṭakapariyāpannaṃ sikkhāpadasīlaṃ. Tañhi yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkhanti vuccati. Saṃvaraṇaṃ saṃvaro , kāyavācāhi avītikkamo. Pātimokkhameva saṃvaro pātimokkhasaṃvaro. So eva sīlanaṭṭhena sīlanti pātimokkhasaṃvarasīlaṃ.
「应学」者，谓应当勤修；「最胜」者，谓卓越胜出。在修习戒律等法时，戒等也应成为修习之对象。譬如持伞持旗，若用过多，言过犹不善；如是，依微细戒法而以增上戒法修习，亦当如此思维：应以微细戒为本，以增上戒为依。由此欲明戒律诸相，问曰：此处何为戒？等言。八支戒、十戒，深入解析乃谓为「五种戒支」，此即完成之语。戒律守护，分两种，即行为规范之戒法，包含戒律经典所记诫命。未守此戒名为堕落入恶，亦即赴恶趣之苦。故守护戒律谓为守护；守护即戒，身语行不失，是谓戒律守护。戒律守护，实为戒之所依也。
Aparo nayo (udā. aṭṭha. 31; itivu. aṭṭha. 97) – kilesānaṃ balavabhāvato pāpakiriyāya sukarabhāvato puññakiriyāya ca dukkarabhāvato bahukkhattuṃ apāyesu patanasīloti pātī, puthujjano. Aniccatāya vā bhavābhavādīsu kammavegakkhitto ghaṭiyantaṃ viya anavaṭṭhānena paribbhamanato gamanasīloti pātī, maraṇavasena vā tamhi tamhi sattanikāye attabhāvassa patanasīloti pātī, sattasantāno, cittameva vā. Taṃ pātinaṃ saṃsāradukkhato mokkhetīti pātimokkhaṃ. Cittassa hi vimokkhena satto vimuttoti vuccati. Vuttañhi ‘‘cittavodānā visujjhantī’’ti (saṃ. ni. 3.100), ‘‘anupādāya āsavehi cittaṃ vimutta’’nti (mahāva. 28) ca.
「他途」者（如摘录八书31；八书97中所述）——谓因烦恼强力，恶行难行，善行难成，多数堕入恶道者，称为凡夫。又因无常等有无者之因，像陶器渐坏般无休止流转，行于轮回之道；又因命终死灭故，个体诸有不断堕落；又名有情族群、心之流转等。此「他途」即指轮回之苦，断除此则得解脱。心之解脱即谓众生解脱。如经所言：「心水静时，众生净」；「心无著，烦恼皆断」等。
Atha vā avijjādinā hetunā saṃsāre patati gacchati pavattatīti pāti. ‘‘Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata’’nti (saṃ. ni. 2.124) hi vuttaṃ. Tassa pātino sattassa taṇhādisaṃkilesattayato mokkho etenāti pātimokkho. ‘‘Kaṇṭhekāḷo’’tiādīnaṃ viyassa samāsasiddhi veditabbā.
又因无明之因，堕入轮回中反复进退，如经言：「对于无明为障碍者，有情被渴爱等束缚而流转」也。此他途者，即由众生烦恼染污所致之解脱。对此应当明知相关实相，了知「关键时代」等诸法成就理。
Atha vā pāteti vinipāteti dukkhehīti pāti, cittaṃ. Vuttañhi ‘‘cittena nīyati loko, cittena parikassatī’’ti (saṃ. ni. 1.62). Tassa pātino mokkho etenāti pātimokkho. Patati vā etena apāyadukkhe saṃsāradukkhe cāti pāti, taṇhāsaṃkileso. Vuttañhi ‘‘taṇhā janeti purisaṃ (saṃ. ni. 1.55-57), taṇhādutiyo puriso’’ti (a. ni. 4.9; itivu. 15, 105) ca ādi. Tato pātito mokkhoti pātimokkho.
又或谓：「堕落即谓苦」，所堕者即心。如经言：「世界由心引导，亦由心驱策。」由此他途即谓解脱。堕入苦地及轮回苦者，即为渴爱染污，亦如经言：「渴爱产生人，渴爱次第为人」，等诸经文。由此堕落者即称为解脱。
Atha vā patati etthāti pāti, cha ajjhattikabāhirāni āyatanāni. Vuttañhi ‘‘chasu loko samuppanno, chasu kubbati santhava’’nti (saṃ. ni. 1.70; su. ni. 171). Tato chaajjhattikabāhirāyatanasaṅkhātato pātito mokkhoti pātimokkho.
又谓堕落之处，即六大内外境界。经云：「六界生，六道有。」因而由六界所系故，称为他途，亦谓解脱也。
Atha vā pāto vinipāto assa atthīti pātī, saṃsāro. Tato mokkhoti pātimokkho.
接着说或谓灭除、消灭之意者为灭，道理即为轮回。由此解脱者则名为戒律。
Atha vā sabbalokādhipatibhāvato dhammissaro bhagavā patīti vuccati, muccati etenāti mokkho, patino mokkho tena paññattattāti patimokkho, patimokkho eva pātimokkho. Sabbaguṇānaṃ vā mūlabhāvato uttamaṭṭhena pati ca so yathāvuttena atthena mokkho cāti patimokkho, patimokkho eva pātimokkho. Tathā hi vuttaṃ ‘‘pātimokkhanti mukhametaṃ pamukhameta’’nti (mahāva. 135) vitthāro.
又或谓因拥有统御诸世间一切之正确者果、世尊而称为戒律者，谓其解脱也，此谓戒律即解脱，故戒律含义即是戒律，戒律当究竟为诸功德根基中最第一者，作为最高之戒也，如法而得解脱，此即戒律，戒律即戒律。《大毗婆沙论》说：『戒律者，此门是本门』，对此有详说。
Atha vā pa-iti pakāre, atīti accantatthe nipāto, tasmā pakārehi accantaṃ mokkhetīti pātimokkho. Idañhi sīlaṃ sayaṃ tadaṅgavasena samādhisahitaṃ paññāsahitañca vikkhambhanavasena samucchedavasena ca accantaṃ mokkheti mocetīti pātimokkho.
又或谓‘pa’字连用构成‘pakāra’，为极尽之意，故依此义极尽解脱则为戒律。此中戒律意指戒具自身、色界相应之禅定及慧具足、分别断除等，此种极尽解脱即名解脱，名为戒律。
Pati pati mokkhoti vā patimokkho, tamhā tamhā vītikkamadosato paccekaṃ mokkhetīti attho, patimokkho eva pātimokkho. Mokkho vā nibbānaṃ, tassa mokkhassa paṭibimbabhūtoti patimokkho. Sīlasaṃvaro hi sūriyassa aruṇuggamanaṃ viya nibbānassa udayabhūto tappaṭibhāgo ca yathārahaṃ kilesanibbāpanato, patimokkhoyeva pātimokkho. Pativattati mokkhābhimukhanti vā patimokkhaṃ, patimokkhameva pātimokkhanti evaṃ tāvettha pātimokkhasaddassa attho veditabbo.
戒戒解脱即戒律，谓于各处中无染垢分别自证而得别解脱，此义即戒律即戒律。解脱即涅槃，此涅槃之光影即为戒律。戒约束如太阳初升之光翼，涅槃之显现便如光芒，其节制烦恼业障立时消除，故戒律即戒律。谓回转于解脱、归向解脱即名戒律，于此亦当知戒律之义。
Saṃvarati pidahati etenāti saṃvaro, pātimokkhameva saṃvaro pātimokkhasaṃvaro. So eva sīlaṃ pātimokkhasaṃvarasīlaṃ, atthato pana tato tato vītikkamitabbato viratiyo ceva cetanā ca.
戒约束即约束、制止，如此约束即戒律及戒律之约束。此即戒为戒律之戒，理义上则指各处令远离之违犯及行为心念之止息。
Adhisīlanti vuccatīti anavasesato kāyikavācasikasaṃvarabhāvato ca maggasīlassa padaṭṭhānabhāvato ca pātimokkhasaṃvarasīlaṃ adhikaṃ visiṭṭhaṃ sīlaṃ adhisīlanti vuccati. Pajjotānanti ālokānaṃ. Nanu ca paccekabuddhāpi dhammatāvasena pātimokkhasaṃvarasīlena samannāgatāva honti, evaṃ sati kasmā ‘‘buddhuppādeyeva pavattati, na vinā buddhuppādā’’ti niyametvā vuttanti āha – ‘‘na hi taṃ paññattiṃ uddharitvā’’tiādi. Kiñcāpi paccekabuddhā pātimokkhasaṃvarasampannāgatā honti, na pana tesaṃ vasena vitthāritaṃ hutvā pavattatīti adhippāyo. ‘‘Imasmiṃ vatthusmiṃ imasmiṃ vītikkame idaṃ nāma hotī’’ti paññapanaṃ aññesaṃ avisayo, buddhānaṃyeva esa visayo, buddhānaṃ balanti āha – ‘‘buddhāyeva panā’’tiādi. Lokiyasīlassa adhisīlabhāvo pariyāyenāti nippariyāyameva taṃ dassetuṃ ‘‘pātimokkhasaṃvaratopi ca maggaphalasampayuttameva sīlaṃ adhisīla’’nti vuttaṃ. Na hi taṃ samāpanno bhikkhūti gahaṭṭhesu sotāpannānaṃ sadāravītikkamasambhavato vuttaṃ. Tathā hi te saputtadārā agāraṃ ajjhāvasanti.
所谓高明戒者，谓杀身口意三业收摄之正道，谓戒律之戒律中更为卓越者。‘Pajjotāna’为光明，疑谓须弥山中孤觉者虽持戒律之戒但非广法普及，若因果非佛说之戒律，则无此称谓。然孤觉者亦具戒律之戒，但无其名之规定而行。此戒名为‘于此事中违犯此义’，此为其他主题所未具，唯佛陀所授，更有释义曰‘唯为佛说’。世俗戒律中的高级戒称谓终结，应当以‘戒律之戒律且联道果之戒’为高明戒。若谓已成就此戒者为比库，论及初果以至堕入恶道则不言。譬如儿女未出家住非家中。
Samādāpanaṃsamādānañcāti aññesaṃ samādāpanaṃ sayaṃ samādānañca. Adhicittanti vuccatīti maggasamādhissa adhiṭṭhānabhāvato adhicittanti vuccati. Na vinā buddhuppādāti kiñcāpi paccekabuddhānaṃ vipassanāpādakaṃ aṭṭhasamāpatticittaṃ hotiyeva, na pana te tattha aññe samādāpetuṃ sakkontīti na tesaṃ vasena vitthāritaṃ hutvā pavattatīti adhippāyo. Vipassanāpaññāyapi adhipaññatāsādhane ‘‘na vinā buddhuppādā’’ti vacanaṃ imināva adhippāyena vuttanti veditabbaṃ. Lokiyacittassa adhicittatā pariyāyenāti nippariyāyameva taṃ dassetuṃ ‘‘tatopi ca maggaphalacittameva adhicitta’’nti āha. Taṃ pana idha anadhippetanti iminā aṭṭhakathāvacanena lokiyacittassa vasena adhicittasikkhāpi idha adhippetāti viññāyati. Na hi taṃ samāpanno bhikkhu methunaṃ dhammaṃ paṭisevatīti ca iminā lokiyaadhicittaṃ samāpanno methunaṃ dhammaṃ paṭisevatīti āpannaṃ. Adhipaññāniddese ca ‘‘tatopi ca maggaphalapaññāva adhipaññā’’ti vatvā ‘‘sā pana idha anadhippetā. Na hi taṃ samāpanno bhikkhu methunaṃ dhammaṃ paṭisevatī’’ti vuttattā lokiyapaññāvasena adhipaññāsikkhāyapi idhādhippetabhāvo taṃ samāpannassa methunadhammapaṭisevanañca aṭṭhakathāyaṃ anuññātanti viññāyati. Idañca sabbaṃ ‘‘tatra yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhā’’ti imāya pāḷiyā na sameti. Ayañhi pāḷi adhisīlasikkhāva idha adhippetā, na itarāti dīpeti, tasmā pāḷiyā aṭṭhakathāya ca evamadhippāyo veditabbo – lokiyaadhicittaadhipaññāsamāpannassa tathārūpapaccayaṃ paṭicca ‘‘methunaṃ dhammaṃ paṭisevissāmī’’ti citte uppanne tato adhicittato adhipaññato ca parihāni sambhavatīti taṃ dvayaṃ samāpannena na sakkā methunaṃ dhammaṃ paṭisevitunti pāḷiyaṃ adhisīlasikkhāva vuttā. Adhisīlasikkhañhi yāva vītikkamaṃ na karoti, tāva samāpannova hoti. Na hi cittuppādamattena pātimokkhasaṃvarasīlaṃ bhinnaṃ nāma hotīti. Aṭṭhakathāyaṃ pana lokiyaadhicittato adhipaññato ca parihāyitvāpi bhikkhuno methunadhammapaṭisevanaṃ kadāci bhaveyyāti taṃ dvayaṃ appaṭikkhipitvā maggaphaladhammānaṃ akuppasabhāvattā taṃ samāpannassa bhikkhuno tato parihāyitvā methunadhammapaṭisevanaṃ nāma na kadāci sambhavatīti lokuttarādhicittaadhipaññānaṃyeva paṭikkhepo katoti veditabbo.
「成就集中及得解脱之集中者」指专注于他法的成就，及自身得解脱的专注。所谓「高级心」者，为道中禅定之自立意思，称为高级心。非佛出世不可，而外道诸分者无修慧以出离，虽有解道之心，不能成正觉，故此理乃说为高级之集。修慧令悟亦为高级慧之修习，故云“非佛出世不可”，以此断疑。世俗心之高级遍行，亦有终结称意，故云“彼亦为道果心之高级心”。此处言无未加标记者，依注释言理，即由世俗心之力修习高级心亦可说为高级，但非同正觉之高级。完成禅定之比库未必亲证此法，是故非以世俗心完成即能亲证此法。论中对高级慧者，称谓「彼亦为道果慧之高级慧」，但此亦未加指示，不是说已完备，而是以世俗慧修习高级慧，故称为高级慧。又所谓「律学法」非此处所规定，即今此处并非依律学法，而著重于由世俗心与高级慧二者间之界限。比库若已完成，亦未必亲证邪淫法，故此两者（高级心与高级慧）不排斥因道果之法相，由其不处理邪淫法故，此处以界定世俗心与高级慧误用，言以世俗心推及高级慧而未加指示，令修行者误以为完成即能修习邪淫法。此一切，谓之“此处所说律学修习乃未言及之事”，故叫为错解。谓尚未犯除戒、未致误，也方得称为完成。并非单凭意念断除戒律习成。且论中以世俗心之高级慧虽已舍弃，然比库对于邪淫法亲证乃偶有发生。分此二点稍加抛弃，以无搅扰本质之道果法，谓之世间外高级心高级慧之对立业邪淫法亲证，全然断除。
Atthi dinnaṃ atthi yiṭṭhantiādinayappavattanti iminā –
有“存在”、“有布施”等名词之用法如下——
‘‘Tattha katamaṃ kammassakataññāṇaṃ? ‘Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti yā evarūpā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi, idaṃ vuccati kammassakataññāṇaṃ. Ṭhapetvā saccānulomikaṃ ñāṇaṃ sabbāpi sāsavā kusalā paññā kammassakataññāṇa’’nti (vibha. 793) –
『何谓业果知识？』回答：『有给予、有接受、有听闻、有善恶业果及其报，有此世、有他世，有母、有父，有众生出世，有世人及婆罗门等皆得正信，正行其道，悉已了知此世与他世，故称此慧识为无明之法辨，名为正知慧。确立并恪守真谛知识，所有染污因果皆能善知慧识，便是业果知识。』（释经793）
Imaṃ vibhaṅgapāḷiṃ saṅgaṇhāti.
此为取自该释经文段。
Tattha (vibha. aṭṭha. 793) atthi dinnantiādīsu dinnapaccayā phalaṃ atthīti iminā upāyena attho veditabbo. Dinnanti ca deyyadhammasīsena dānaṃ vuttaṃ. Yiṭṭhanti mahāyāgo, sabbasādhāraṇaṃ mahādānanti attho. Hutanti pahonakasakkāro adhippeto. Atthi mātā, atthi pitāti mātāpitūsu sammāpaṭipattimicchāpaṭipattiādīnaṃ phalasambhavo vutto. Idaṃ vuccatīti yaṃ ñāṇaṃ ‘‘idaṃ kammaṃ sakaṃ, idaṃ no saka’’nti jānāti, idaṃ kammassakataññāṇaṃ nāma vuccatīti attho. Tattha tividhaṃ kāyaduccaritaṃ catubbidhaṃ vacīduccaritaṃ tividhaṃ manoduccaritanti idaṃ na sakakammaṃ nāma, tīsu dvāresu dasavidhampi sucaritaṃ sakakammaṃ nāma. Attano vāpi hotu parassa vā, sabbampi akusalaṃ na sakakammaṃ nāma. Kasmā? Atthabhañjanato anatthajananato ca. Attano vā hotu parassa vā, sabbampi kusalaṃ sakakammaṃ nāma. Kasmā? Anatthabhañjanato atthajananato ca. Evaṃ jānanasamatthe imasmiṃ kammassakataññāṇe ṭhatvā bahuṃ dānaṃ datvā sīlaṃ pūretvā uposathaṃ samādiyitvā sukhena sukhaṃ sampattiyā sampattiṃ anubhavitvā nibbānaṃ pattānaṃ sattānaṃ gaṇanaparicchedo natthi. Ṭhapetvā saccānulomikaṃ ñāṇanti maggasaccassa paramatthasaccassa ca anulomanato saccānulomikanti laddhanāmaṃ vipassanāñāṇaṃ ṭhapetvā avasesā sabbāpi sāsavā kusalā paññā kammassakataññāṇamevāti attho.
其中（释经注793）以“有给予”等为条件，“给予”的意思，乃因布施得果报之义。“接受”为大布施、一般之大捨离。“听闻”为舍弃供养返敬之义。“有母”“有父”指于父母若有善恶失修等所生因果果报，乃业果报之义。“称之谓”者，即此慧识为其所知——“知此业属于己有，不属于他”的慧，就是业果知识。又有三种恶身行、四种恶语和三种恶心行，称非善业，三善门十类称善业。无论自致或致他，若是全部非善，则不称善业。何故？因破坏利益，生恶因也。若自身致者，虽为不善，然不破坏利益，仍称善业。何故？因不致破坏因，生利益因也。由此所知，此业果知识若立足于此，经多方布施、充满戒行、守斋日安住、享受安乐荣盛中，得涅槃之众，数量无量无边。确立证实真谛直顺知识，即道谛中最高义理真谛之那洛梵，谓之深入直顺真谛之慧识。归纳剩余，所有染污因果皆为善慧，此即业果知识含义。
Tilakkhaṇākāraparicchedakanti aniccādilakkhaṇattayassa hutvā abhāvādiākārapaacchindanakaṃ. Adhipaññāti vuccatīti maggapaññāya adhiṭṭhānabhāvato vipassanāñāṇaṃ adhipaññāti vuccati.
所谓三相相状划分者，即无常等三种特征之自性，在灭及无性依缘灭尽之性质。所谓高级慧识，谓道慧中因坚固自立之清净慧识，便称之为高级慧。
‘‘Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpakaṃ;
『善行者行善，恶行者作恶』，
Anubhoti dvayametaṃ, anubandhati kāraka’’nti. (saṃ. ni. 1.256);
『二者皆有体验，且因行为而联系』，（《相应部·一二五六》）；
Evaṃ atīte anāgate ca vaṭṭamūlakadukkhasallakkhaṇavasena saṃvegavatthutāya vimuttiākaṅkhāya paccayabhūtā kammassakatapaññā adhipaññātipi vadanti. Lokiyapaññāya adhipaññābhāvo pariyāyenāti nippariyāyameva taṃ dassetuṃ ‘‘tatopi ca maggaphalapaññāva adhipaññā’’ti vuttaṃ.
如此，无论过去还是未来，承受烦恼根本之轮回苦的特征，因渴望解脱而生起的因缘，便是业力的能动智慧，此能动智慧亦称为高智慧。世俗智慧缺乏高智慧，因此无疑是无明转变的表现。因而有说法称：『即使是道果智慧，也称为高智慧』。
Saha ājīvanti etthāti sājīvoti sabbasikkhāpadaṃ vuttanti āha – ‘‘sabbampi…pe… tasmā sājīvanti vuccatī’’ti. Tattha sikkhāpadanti ‘‘nāmakāyo padakāyo niruttikāyo byañjanakāyo’’ti vuttaṃ bhagavato vacanasaṅkhātaṃ sikkhāpadaṃ. Sabhāgavuttinoti samānavuttikā, sadisappavattikāti attho. Tasmiṃ sikkhatīti ettha ādheyyāpekkhattā adhikaraṇassa kimādheyyamapekkhitvā ‘‘tasmi’’nti adhikaraṇaṃ niddiṭṭhanti āha – ‘‘taṃ sikkhāpadaṃ cittassa adhikaraṇaṃ katvā’’ti, taṃ sājīvasaṅkhātaṃ sikkhāpadaṃ ‘‘yathāsikkhāpadaṃ nu kho sikkhāmi, na sikkhāmī’’ti evaṃ pavattivasena sikkhāpadavisayattā tadādheyyabhūtassa cittassa adhikaraṇaṃ katvāti attho. Nanu ca ‘‘sikkhāsājīvasamāpanno’’ti imassa padabhājanaṃ karontena ‘‘yaṃ sikkhaṃ sājīvañca samāpanno, tadubhayaṃ dassetvā tesu sikkhati, tena vuccati sikkhāsājīvasamāpanno’’ti vattabbaṃ siyā, evamavatvā ‘‘tasmiṃ sikkhati, tena vuccati sājīvasamāpanno’’ti ettakameva kasmā vuttanti antolīnacodanaṃ sandhāyāha ‘‘na kevalañcāyametasmi’’ntiādi.
此地『共同行持』即『同生活在一起』之意，故称之为『共生活者』，乃指持守所有戒律。其言『所有戒律皆应持守，故称为共生活者』。而所谓戒律，乃指佛陀所宣说的戒规文句，如『名前』『字句』『词义』『引申』等戒律规则。本句所云『大会中所宣』是指性质相同、意义相似的律文。此『戒律』因其应当行持，便成为本篇的题旨，故称『此处』为本章节的范畴，言为：『将该戒律视为心之所缘对象』，即视为戒律行为的所依，是以言此戒律为共生活者持守的戒律，依戒律所述内容发起修行，有如言辞所示：『倘若依戒律行持，便是修学；反之则非』。此外，句中『修学共生活者已获得』，若能诠释为『修学与共生活二者俱足者，将于二者示现及表示起修学故，称之为修学具足者』，将能更明了；若如此，『彼处修学』用心修持戒律，则称为共生活者得学者。就此，缘由何在？当问及其间微细之因，说曰『非唯单独此等原因而已』等。
Tassā ca sikkhāyāti tassā adhisīlasaṅkhātāya sikkhāya. Sikkhaṃ paripūrentoti · 『以及那学』者，即那称为增上戒的学。『圆满学』者，
Sīlasaṃvaraṃ paripūrento, vārittasīlavasena viratisampayuttaṃ cetanaṃ cārittasīlavasena virativippayuttaṃ cetanañca attani pavattentoti attho. Tasmiñca sikkhāpade avītikkamanto sikkhatīti ‘‘nāmakāyo padakāyo niruttikāyo byañjanakāyo’’ti evaṃ vuttaṃ bhagavato vacanasaṅkhātaṃ sikkhāpadaṃ avītikkamanto hutvā tasmiṃ yathāvuttasikkhāpade sikkhatīti attho. Sīlasaṃvarapūraṇaṃ sājīvānatikkamanañcāti idameva ca dvayaṃ idha sikkhanaṃ nāmāti adhippāyo. Tattha sājīvānatikkamo sikkhāpāripūriyā paccayo. Sājīvānatikkamato hi yāva maggā sikkhāpāripūrī hoti. Apicettha ‘‘sikkhaṃ paripūrento sikkhatī’’ti iminā viraticetanāsaṅkhātassa sīlasaṃvarassa visesato santāne pavattanakālova gahito, ‘‘avītikkamanto sikkhatī’’ti iminā pana appavattanakālopi. Sikkhañhi paripūraṇavasena attani pavattentopi niddādivasena appavattentopi vītikkamābhāvā ‘‘avītikkamanto sikkhatī’’ti vuccatīti.
所谓持守戒律完备，乃指由断除违戒之行为相连所成立。由戒律破坏意识断除之行为，断除邪戒意志亦属此类，意志心依戒律所行正业义，是此义也。在此戒律层面，若不违犯戒律，则为正行戒律，亦称佛陀所说的戒律正行。如履正道，故称为戒律修学者。持戒完善及断除戒失即为此二者戒律修学之主导原则。该断除戒失是戒律修学完善之条件。因为断除戒失到道果之时，即达戒律修学之完善。虽说『持戒修学者作完整的戒律修习』是指由止戒意志所表之戒律断除功夫后完成，亦可谓即使修习渐进过程中，持戒无失也是『不违戒而历修』，加以实践，故称为『不违戒者修学』。同时，修学虽行至完成阶段，仍有临时止息戒违，方为戒律修学不违戒者谓之。
Sikkhāsājīvapadabhājanīyavaṇṇanā niṭṭhitā. · 学与共同生活之词义分别注释完毕。
Sikkhāpaccakkhānavibhaṅgavaṇṇanā舍弃学处之分别注释
‘‘Appaccakkhāya appaccakkhātāyā’’ti ubhayathāpi pāṭho tīsupi gaṇṭhipadesu vutto. Dubbalye āvikatepīti ‘‘yaṃnūnāhaṃ buddhaṃ paccakkheyya’’ntiādinā dubbalabhāve pakāsitepi. Sikkhāya pana paccakkhātāyāti ‘‘buddhaṃ paccakkhāmī’’tiādinā sikkhāya paccakkhātāya. Yasmā dirattavacane gahite tena purimapacchimapadāni saṃsiliṭṭhāni honti, na tasmiṃ aggahite, tasmā dirattavacanena byañjanasiliṭṭhatāmattameva payojananti āha ‘‘byañjanasiliṭṭhatāyā’’ti. Mukhāruḷhatāyāti yasmā evarūpaṃ vacanaṃ lokassa mukhamāruḷhaṃ, tasmāti attho.
『先作因，继致果』，此两义皆出自第三种戒句的组合。所谓差错乃由于心力微弱，如『我必得见佛』等语含此弱点。谈及修学，则『见佛之因』是指以修学做因。如此，由于前后词句颠倒，文句混淆，故未入注。基于词句颠倒的混乱，仅仅达到词句混乱之程度即足。故称为句子混乱。所谓口出无序，是指此种语言为世间杂乱难解的语言，故称之也。
Byañjanaṃsampādetīti tassa visuṃ atthābhāvato vuttamevatthaṃ aññapadena dīpento byañjanaṃ sampādeti. Vuttamevatthaṃ kāraṇena vibhāvento āha ‘‘parivārakapadavirahitañhī’’tiādi. Atthadīpakaṃ padaṃ atthapadaṃ.
「制造声音」者，于此乃因整体意义不成故，仅以此释原文本义。以他义照明谓此无依止之词。以原因区别释说曰：此处谓「无依伴词」，及其它类似。所谓“义光照明”之词，即说明意义之词也。
Sikkhāpaccakkhānassāti ‘‘buddhaṃ paccakkhāmī’’tiādisikkhāpaccakkhānavacanassa. ‘‘Buddhaṃ paccakkhāmī’’tiādīsu ‘‘evaṃ kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā’’ti vuttattā ubhayampi hotīti āha – ‘‘ekaccaṃ dubbalyāvikammaṃ attho hotī’’ti. Kiñcāpi ‘‘buddhaṃ paccakkhāmī’’tiādisikkhāpaccakkhānavacanassa dubbalyāvikammapadattho na hoti, tathāpi ‘‘buddhaṃ paccakkhāmī’’ti vutte sikkhāparipūraṇe dubbalyāvibhāvassapi gamyamānattā ‘‘sikkhāpaccakkhānassa ekaccaṃ dubbalyāvikammaṃ attho hotī’’ti vuttaṃ. Naṃ sandhāyāti naṃ atthabhūtaṃ dubbalyāvikammaṃ sandhāya.
「修习障碍」者，指「以佛陀为障碍」等修习障碍语句。由『以佛陀为障碍』等说出“正如比库们，修学业障碍与修习均被障碍相应”，故二者均成立，而释言“有一部分修学业障碍义成立”。虽「以佛陀为障碍」此语不具修学业障碍义，但在说「以佛陀为障碍」时，亦表修习完成时障碍被断除之义，故称“修习障碍中，有部分属于修学业障碍义”。此义非妄说，乃实相所指之修学业障碍义也。
Visesāvisesanti ettha yena dubbalyāvikammameva hoti, na sikkhāpaccakkhānaṃ, tattha sikkhāpaccakkhānadubbalyāvikammānaṃ atthi viseso. Yena pana sikkhāpaccakkhānañceva dubbalyāvikammañca hoti, tattha nevatthi visesoti veditabbaṃ. Kaṭhakicchajīvaneti dhātūsu paṭhitattā vuttaṃ ‘‘kicchajīvikappatto’’ti. Ukkaṇṭhanaṃ ukkaṇṭhā, kicchajīvikā, taṃ ito pattoti ukkaṇṭhito. Itoti ito ṭhānato, ito vihārato vā. Etthāti gantumicchitaṃ padesaṃ vadati. Anabhiratiyā pīḷito vikkhittacitto hutvā sīsaṃ ukkhipitvā uddhaṃmukho ito cito ca olokento āhiṇḍatīti āha ‘‘uddhaṃ kaṇṭhaṃ katvā viharamāno’’ti.
「特别与非特别」说，是指修学业障碍专有时，与非专有时区别。修学业障碍专有时是无别义，若修学障碍亦具修学业障碍时，则无别义可说。所谓「生计难事」者，缘于根本体中说「生活难事」。念为渴望之意，渴望者，谓此难事由彼而得。彼是所谓“此处”，欲去之地。谓心无欢喜、受苦散乱、头顶扬起、仰面向上、目光外向，谓之「向上掐喉」。
Aṭṭīyamānoti ettha aṭṭamiva attānamācarati aṭṭīyatīti aṭṭīyasaddassa antogadhaupamānabhūtakammattā upameyyabhūtena attanāva sakammakattaṃ, na bhikkhubhāvenāti āha ‘‘bhikkhubhāvanti bhikkhubhāvenā’’ti. Na hi so bhikkhubhāvaṃ aṭṭamiva ācarati, kiñcarahi attānaṃ tasmā bhikkhubhāvena karaṇabhūtena attānaṃ aṭṭīyamānoti evamettha attho daṭṭhabboti āha ‘‘karaṇatthe upayogavacana’’nti. Kaṇṭhe āsattena aṭṭīyeyyāti ettha pana karaṇattheyeva karaṇavacananti āha – ‘‘yathālakkhaṇaṃ karaṇavacaneneva vutta’’nti. Kattuatthe vā upayogavacanaṃ daṭṭhabbanti āha – ‘‘tena vā bhikkhubhāvenā’’tiādi, tena kattubhūtena bhikkhubhāvenāti attho. Imasmiṃ panatthe aṭṭaṃ karotīti aṭṭīyatīti aṭṭīya-saddaṃ nipphādetvā tato kammani māna-sadde kate ‘‘aṭṭīyamāno’’ti padasiddhi veditabbā. Tenevāha – ‘‘aṭṭo kariyamāno pīḷiyamāno’’ti. Jigucchamānoti iminā pana sambandhe kariyamāne bhikkhubhāvanti upayogatthe eva upayogavacananti āha – ‘‘asuciṃ viya taṃ jigucchanto’’ti, taṃ bhikkhubhāvaṃ jigucchantoti attho. Sacāhanti sace ahaṃ.
「自取其辱」者，谓如八示般自为行为。‘八’语为词根本义，作比喻喻其行为本性及习气具象也，非比库身份。又释称“比库身份乃言行为者而非自身”，由此谓“作为比库身份所造行为为自取其辱”。有时以行为对象为词义，谓“如喉部被掐时受苦”，或谓“此乃比库身份行为者。”此义在此有所指，可见“作为对象使用语言”等通义。若作八即取辱，此谓八字词基之称。由此事例知，谓行为时称“正以八字为作”，即自受其苦。又「怀羞耻」者，于此缘起比库身份在行为用途中称谓“如染污者羞耻”，即是谓比库身份为羞耻所染。从而表达“若有我”等妄念生起时；若以“吾”而称者也。
Paccakkhānākārena vuttānīti ‘‘paccakkheyyaṃ paccakkheyya’’nti vuttattā paccakkhānākārasambandhena vuttāni. Bhāvavikappākārenāti ‘‘assaṃ assa’’nti āgatattā yaṃ yaṃ bhavitukāmo, tassa tassa bhāvassa vikappākārena, bhikkhubhāvato aññabhāvavikappākārenāti adhippāyo.
所谓「修障性质所言」，乃由『可障碍』迭言而说。因依性质关联而说。所谓「如是如是」，即“对各位有意者，对应种种障碍类别，由比库身份各别障碍性质而合意分别”也，属最高之说法。
§50
50.Na ussahāmīti attano tattha tattha ussahābhāvaṃ dasseti. Na visahāmīti ekabhattādīnaṃ asayhabhāvaṃ dasseti. Na ramāmīti ‘‘pabbajjāmūlakaṃ natthi me sukha’’nti dasseti. Nābhiramāmīti pabbajjāya attano santosābhāvaṃ dasseti.
「非勤勉」意谓我于彼处无精进；「非勤奋」表示一食之类无喜乐情；「非欢喜」谓无出家根本而无快乐；「非满意」示出家时自身无满足心意。
Idāni sikkhāpaccakkhānavāre ṭhatvā ayaṃ vinicchayo veditabbo – tattha ‘‘sāmaññā cavitukāmo’’tiādīhi padehi cittaniyamaṃ dasseti. ‘‘Buddhaṃ dhamma’’ntiādīhi padehi khettaniyamaṃ dasseti. Yathā hi loke sassānaṃ ruhanaṭṭhānaṃ ‘‘khetta’’nti vuccati, evamidampi sikkhāpaccakkhānassa ruhanaṭṭhānattā ‘‘khetta’’nti vuccati. ‘‘Paccakkhāmi dhārehī’’ti etena kālaniyamaṃ dasseti. ‘‘Vadatī’’ti iminā payoganiyamaṃ dasseti. ‘‘Alaṃ me buddhena, kinnu me buddhena, na mamattho buddhena, sumuttāhaṃ buddhenā’’tiādīhi anāmaṭṭhakālavasenapi paccakkhānaṃ hotīti dasseti. ‘‘Viññāpetī’’ti iminā vijānananiyamaṃ dasseti. ‘‘Ummattako sikkhaṃ paccakkhāti, ummattakassa santike sikkhaṃ paccakkhātī’’tiādīhi puggalaniyamaṃ dasseti. ‘‘Ariyakena milakkhassa santike sikkhaṃ paccakkhāti, so ca nappaṭivijānāti, appaccakkhātā hoti sikkhā’’tiādīhi puggalādiniyame satipi vijānananiyamāsambhavaṃ dasseti . ‘‘Davāya sikkhaṃ paccakkhāti, appaccakkhātā hoti sikkhā’’tiādīhi khettādiniyame satipi cittaniyamābhāvena na ruhatīti dasseti. ‘‘Sāvetukāmo na sāveti, apaccakkhātā hoti sikkhā’’ti iminā cittaniyamepi sati payoganiyamābhāvena na ruhatīti dasseti. ‘‘Aviññussa sāveti, viññussa na sāvetī’’ti etehi cittakhettakālapayogapuggalavijānananiyamepi sati yaṃ puggalaṃ uddissa sāveti, tasseva savanena ruhati, na aññassāti dasseti. ‘‘Sabbaso vā pana na sāveti, appaccakkhātā hoti sikkhā’’ti idaṃ pana cittādiniyameneva sikkhā paccakkhātā hoti, na aññathāti dassanatthaṃ vuttaṃ. Tasmā cittakhettakālapayogapuggalavijānananiyamavasena sikkhāya paccakkhānaṃ ñatvā tadabhāvena appaccakkhānaṃ veditabbaṃ.
现在在讨论受教告诫时，应当作此判断——其中以『欲舍出家生活』等词，显示心的统摄规律；以『佛、法』等词，显示界域统摄规律。正如世间风筝的放飞之地被称为『界域』，受教告诫时放弃执著之心的根本处也称为『界域』。『我守护承诺』等语则显现时间规律。『他说』这词显示言语应用规律。以『借助于佛，凭借佛，不依止于我，自已得离束缚』等无定时度句，显示受教告诫的发生。『宣说』表明了解认知规律。以『狂热者受教告诫，狂热者面前受教告诫』等语，显示人事规律。以『圣者所埋伏面前受教告诫，且其不反知，不能受教告诫』语，表显人等初级规律及认知规律不成就的情况。以『日日受教告诫，不能受教告诫』语，表明界域等初级规律及心的规律缘起非成熟状态。以『欲成长者不能成长，不能受教告诫』语，说明心的规律和缘起觉知的运用未成熟。以『无知者成长，有知者不成长』等语，展示心、界域、时间、言语及人事认知规律，说明对某人而言所成长即止于其所闻之法，不在他人。以『完全不能成长，但受教告诫』句，针对心等规律说明受教告诫成就而不中断。故应知历时、界域、言语、人、心诸规律通体主宰受教告诫，无法断绝，依其所现即知受教告诫，且据此可知未成熟受教戒律。
Kathaṃ? Upasampannabhāvato cavitukāmatācitteneva hi sikkhāpaccakkhānaṃ hoti, na davā vā ravā vā bhaṇantassa. Evaṃ cittavasena sikkhāpaccakkhānaṃ hoti, na tadabhāvena.
如何认识？由受教人产生欲舍出家之心而生受教告诫，非来源于他人日夜言说。由此心之所现而生受教告诫，非凭他人言说而成。
Tathā ‘‘buddhaṃ paccakkhāmi, dhammaṃ paccakkhāmi, saṅghaṃ paccakkhāmi, sikkhaṃ, vinayaṃ, pātimokkhaṃ, uddesaṃ, upajjhāyaṃ, ācariyaṃ, saddhivihārikaṃ, antevāsikaṃ, samānupajjhāyakaṃ, samānācariyakaṃ, sabrahmacāriṃ paccakkhāmī’’ti evaṃ vuttānaṃ buddhādīnaṃ catuddasannaṃ, ‘‘gihīti maṃ dhārehi, upāsako, ārāmiko, sāmaṇero, titthiyo, titthiyasāvako, assamaṇo, asakyaputtiyoti maṃ dhārehī’’ti evaṃ vuttānaṃ gihiādīnaṃ aṭṭhannañcāti imesaṃ dvāvīsatiyā khettapadānaṃ yassa kassaci savevacanassa vasena tesu ca yaṃkiñci vattukāmassa yaṃkiñci vadatopi sikkhāpaccakkhānaṃ hoti, na rukkhādīnaṃ aññatarassa nāmaṃ gahetvā sikkhaṃ paccakkhantassa. Evaṃ khettavasena sikkhāpaccakkhānaṃ hoti, na tadabhāvena.
例如『我受佛教告诫，受法教告诫，受僧教告诫，受戒、律、戒律经、训示、导师、供养信仰者、后住者、同供养者、同导师、同出家同行者教告诫』等佛及其属下十四词，这与『持我、居士、出家人、沙玛内拉、异教徒、异教徒的信徒、不净者、非释迦子孙』等八十九词构成二十一个界域词，借由语言的潜在意义和其所欲说之意产生受教告诫，法如持树等示例不采用其他名称产生受教告诫。由界域缘起产生受教告诫，非凭他人言说所成。
Tattha yadetaṃ ‘‘paccakkhāmī’’ti ca ‘‘maṃ dhārehī’’ti ca vuttaṃ vattamānakālavacanaṃ, yāni ca ‘‘alaṃ me buddhena, kinnu me buddhena, na mamattho buddhena, sumuttāhaṃ buddhenā’’tiādinā nayena ākhyātavasena kālaṃ anāmasitvā purimehi cuddasahi padehi saddhiṃ yojetvā vuttāni ‘‘alaṃ me’’tiādīni cattāri padāni, tesaṃyeva ca savevacanānaṃ vasena paccakkhānaṃ hoti, na ‘‘paccakkhāsi’’nti vā ‘‘paccakkhissa’’nti vā ‘‘maṃ dhāresī’’ti vā ‘‘dhāressasī’’ti vā ‘‘yanūnāhaṃ paccakkheyya’’nti vātiādīni atītānāgataparikappavacanāni bhaṇantassa. Evaṃ vattamānakālavasena ceva anāmaṭṭhakālavasena ca paccakkhānaṃ hoti, na tadabhāvena.
其中所谓『受教告诫』及『我是持守者』等为说话当下时制语，亦有『我已借佛，不由佛，不依我，得佛解脱』等无定时度句，将前十三词与正说词连用，即以『受教告诫』出现，非用已往、未来的语尾如『曾受教告诫』『将受教告诫』『我是持守者』『持守者将是』『若能教导我』等语。由此可知，受教告诫发生于时间现在及无定时度，非凭他时他日。
Payogo pana duvidho kāyiko vācasiko. Tattha ‘‘buddhaṃ paccakkhāmī’’tiādinā nayena yāya kāyaci bhāsāya vacībhedaṃ katvā vācasikapayogeneva paccakkhānaṃ hoti, na akkharalikhanaṃ vā hatthamuddādidassanaṃ vā kāyapayogaṃ karontassa. Evaṃ vācasikapayogeneva paccakkhānaṃ hoti, na tadabhāvena.
言语应用分两类，身体语言与言语语言。以『我受佛教告诫』为例，依身口语言分别产生受教告诫，不采用文字书写、手势等身体语言。故以言语语言产生受教告诫，非凭其他具象行为。
Puggalo pana duvidho yo ca paccakkhāti, yassa ca paccakkhāti. Tattha yo paccakkhāti, so sace ummattakakhittacittavedanāṭṭānaṃ aññataro na hoti. Yassa pana paccakkhāti, so sace manussajātiko hoti, na ca ummattakādīnaṃ aññataro, sammukhībhūto ca sikkhāpaccakkhānaṃ hoti. Na hi asammukhībhūtassa dūtena vā paṇṇena vā ārocanaṃ ruhati. Evaṃ yathāvuttapuggalavasena paccakkhānaṃ hoti, na tadabhāvena.
人事有二类，施受二方。谓受教告诫者若是狂热或心迷乱者，则非他如是一方；谓持守者若是人类族属且不为狂热者，是受教告诫之事已之，非凭他入境者。非相对方之远距离书信或通知可产生受教告诫。此理可知，人依其已成属性而受教告诫，不是由他人言说而成。
Vijānanampi niyamitāniyamitavasena duvidhaṃ. Tattha yassa yesaṃ vā niyametvā ‘‘imassa imesaṃ vā ārocemī’’ti vadati, sace te yathā pakatiyā loke manussā vacanaṃ sutvā āvajjanasamaye jānanti, evaṃ tassa vacanānantarameva tassa ‘‘ayaṃ ukkaṇṭhito’’ti vā ‘‘gihibhāvaṃ patthayatī’’ti vā yena kenaci ākārena sikkhāpaccakkhānabhāvaṃ jānanti, paccakkhātā hoti sikkhā. Atha aparabhāge ‘‘kiṃ iminā vutta’’nti cintetvā jānanti, aññe vā jānanti, appaccakkhātāva hoti sikkhā. Aniyametvā ārocentassa pana sace vuttanayena yo koci manussajātiko vacanatthaṃ jānāti, paccakkhātāva hoti sikkhā. Evaṃ vijānanavasena paccakkhānaṃ hoti, na tadabhāvena. Iti imesaṃ vuttappakārānaṃ cittādīnaṃ vaseneva sikkhāpaccakkhānaṃ hoti, na aññathāti daṭṭhabbaṃ.
认识亦可分为有规则与无规则两种。其中，对于那些有人加以规定，宣说‘这是这个，这是那个’者，假使他们如实在世间按照常规，在人们听闻教诲时明了其义，则紧接着这宣说之语，便有人心生憎恨或认为‘此人怀有嫉妒’，又或判断其为俗世之人等。由此某种形态的相应反应便产生，即形成教导的依正。另一方面，部分人则思考‘此言所指为何？’而明了其义，或者有其他人理解，由此依正尚未形成即属于教导。若是无规则地宣说，却有人从中了解其人世间话语的含义，此时教导即已形成依正。由此可见，这种以认知为基础的依正形成，而非凭空成就。由此，依《此教法》中所宣说之方式，以心识等作为基础即为教导依正形成，非他途径，可见之理。
§51
51. ‘‘Vadatī’’ti vacībhedappayogaṃ dassetvā tadanantaraṃ ‘‘viññāpetī’’ti vuttattā teneva vacībhedena adhippāyaviññāpanaṃ idhādhippetaṃ, na yena kenaci upāyenāti āha ‘‘teneva vacībhedenā’’ti. Padapaccābhaṭṭhaṃ katvāti padaviparāvuttiṃ katvā. Idañca padappayogassa aniyamitattā vuttaṃ. Yathā hi loke ‘‘āhara pattaṃ, pattaṃ āharā’’ti aniyamitena padappayogena tadatthaviññāpanaṃ diṭṭhaṃ, evamidhāpi ‘‘buddhaṃ paccakkhāmi, paccakkhāmi buddha’’nti aniyamitena padappayogena tadatthaviññāpanaṃ hotiyevāti adhippāyo. Buddhaṃ paccakkhāmīti atthappadhāno ayaṃ niddeso, na saddappadhānoti āha ‘‘milakkhabhāsāsu vā aññatarabhāsāya tamatthaṃ vadeyyā’’ti. Māgadhabhāsato avasiṭṭhā sabbāpi andhadamiḷādibhāsā milakkhabhāsāti veditabbā. Khettapadesu ekaṃ vattukāmo sacepi aññaṃ vadeyya, khettapadantogadhattā paccakkhātāva hoti sikkhāti dassento āha ‘‘buddhaṃ paccakkhāmīti vattukāmo’’tiādi. Yadipi ‘‘buddhaṃ paccakkhāmī’’ti vattuṃ anicchanto cittena taṃ paṭikkhipitvā aññaṃ vattukāmo puna virajjhitvā tameva vadeyya, tathāpi sāsanato cavitukāmatācitte sati khettapadasseva vuttattā aṅgapāripūrisambhavato hotveva sikkhāpaccakkhānanti veditabbaṃ. Khettameva otiṇṇanti sikkhāpaccakkhānassa ruhanaṭṭhānabhūtaṃ khettameva otiṇṇaṃ.
第五十一条“说”一词的词义用法显现之后，接着以“宣明”来说明本词之用法已明确规定，此二词的用法是以同一词义范畴为主导表达其含义，而非借助他种手段，故言“以此词义范畴”。“造词词尾倒转”即是词序变化。在世间有“不规则”词序用法，如“拿来篮子，篮子拿来”等反复表达方式，用以明示语义。照此例，“我见佛，我见佛陀”等无规则词序，同样显示语义存在，此即为主导含义。这里的“见佛”指释义核心，而非辞义核心，说“在某些方言中，应当用相应意思表达之”。因摩揭陀方言瓦解了群方言，成为通俗混合语，故称此类为“混合方言”。若在区域有一表达愿意说另一种方言，则尽管争论，终因地域差异，仍形成教导依正。教导依正正如河流转过不同区域般从一地区通过至另一地区。
‘‘Paccakkhāmi dhārehī’’ti vattamānakālassa padhānabhāvena vattumicchitattā atītānāgataparikappavacanehi nevatthi sikkhāpaccakkhānanti dassento āha ‘‘sace pana buddhaṃ paccakkhinti vā’’tiādi. Vadati viññāpetīti ettha vadatīti iminā payogassa niyamitattā ekassa santike attano vacībhedappayogeneva sikkhāpaccakkhānaṃ hoti, na dūtasāsanādippayogenāti dassento āha ‘‘dūtaṃ vā pahiṇātī’’tiādi. Tattha ‘‘mama sikkhāpaccakkhānabhāvaṃ kathehī’’ti mukhasāsanavasena ‘‘dūtaṃ vā pahiṇātī’’ti vuttaṃ. Paṇṇe likhitvā pahiṇanavasena ‘‘sāsanaṃ vā pesetī’’ti vuttaṃ. Rukkhādīsu akkharāni likhitvā dassanavasena ‘‘akkharaṃ vā chindatī’’ti vuttaṃ. Hatthamuddāya vā tamatthaṃ ārocetīti hatthena adhippāyaviññāpanaṃ sandhāya vuttaṃ. Adhippāyaviññāpako hi hatthavikāro hatthamuddā. Hattha-saddo cettha tadekadesesu aṅgulīsu daṭṭhabbo ‘‘na sabbaṃ hatthaṃ mukhe pakkhipissāmī’’tiādīsu (pāci. 618) viya. Tasmā adhippāyaviññāpakena aṅgulisaṅkocādinā hatthavikārena tamatthaṃ ārocetīti evamettha attho daṭṭhabbo.
“我持有见”一语因本时点词义用法不能用于表示过去或未来事件，所以其依正不存在。故言“若有人于此言说‘若见佛’”等。此处“曰”即“宣明”，指以说话者当前意愿、语法构造的规定性选择而形成的依正，非指代表或使者法度之用。文中又举例“交付使者”等语，指落实规定的口头宣示。再次举例“树上写字”表示用书写显明之意。再引“以手指示”则是指用手势进行主导表达，是以手做出动作来表明意愿。此中“主导表达者”即手势变化称谓“手形变化”，而“手语”要理解为手指间的动作片段，有如不能口述全部内容。由此本句意为：用主导表达的手势缩小动作范围，从而确立了言外之意。
Cittasampayuttanti paccakkhātukāmatācittasampayuttaṃ. Idāni vijānanavasena sikkhāpaccakkhānaṃ niyamitāniyamitavasena dvidhā veditabbanti dassento āha – ‘‘yadi ayameva jānātū’’tiādi. Ayañca vibhāgo ‘‘vadati viññāpetīti ekavisayattā yassa vadati, tasseva vijānanaṃ adhippetaṃ, na aññassā’’ti iminā nayena laddhoti daṭṭhabbaṃ. Na hi yassa vadati, tato aññaṃ viññāpetīti ayamattho sambhavati. Soyeva jānātīti avadhāraṇena tasmiṃ avijānanteyeva aññassa jānanaṃ paṭikkhipati. Tenevāha – ‘‘atha so na jānāti, añño samīpe ṭhito jānāti, apaccakkhātā hoti sikkhā’’ti. Tasmā ‘‘ayameva jānātū’’ti ekaṃ niyametvā ārocite yadipi sopi jānāti aññopi, niyamitassa pana niyamitavasena vijānanasambhavato sikkhāpaccakkhānaṃ hotiyevāti daṭṭhabbaṃ ‘‘añño mā jānātū’’ti aniyamitattā. Dvinnampi niyametvāti idaṃ ‘‘dve vā jānantu eko vā, imesaṃyeva dvinnaṃ ārocemī’’ti evaṃ niyametvā ārocanaṃ sandhāya vuttaṃ. Tenevāha – ‘‘ekasmiṃjānantepi dvīsu jānantesupī’’ti. Tasmā ‘‘dveyeva jānantu, eko mā jānātū’’ti evaṃ dvinnaṃ niyametvā ārocite dvīsuyeva jānantesu sikkhāpaccakkhānaṃ hoti, na ekasmiṃ jānanteti vadanti.
“心所携带”指意欲使教导形成依正的意识携带着相应心意。今此以认知为基础依正形成则可区分为有规则和无规则两种，故言“若此表明他能知晓此义”等。这里指出，仅有传话者之言是认知基础，非他人认知，才能称之为依正。换言之，若说某人说，另有人宣说，发生含义改变，则非真正依正。若此被认知，则他人对该不知者的认知被排除。故有“若他不知，近旁有人知则形成依正”之说。是故言“让此仅有他知，不令他知”者乃基于无规则性。所谓“双重规定”即是“二者或一者知晓，我向其二者宣说其中之一”，由此得出“双重知晓的人中依正成立”，非指单个知晓者。
Sabhāgeti vissāsike. Parisaṅkamānoti ‘‘sace te jāneyyuṃ, maṃ te vāressantī’’ti āsaṅkamāno. Samayaññūti sāsanācārakusalo, idha pana tadadhippāyajānanamattenapi samayaññū nāma hoti. Teneva āha – ‘‘ukkaṇṭhito ayaṃ…pe… sāsanato cutoti jānātī’’ti. Tasmā ‘‘buddhaṃ paccakkhāmī’’ti imassa atthaṃ ñatvāpi sace ‘‘ayaṃ bhikkhubhāvato cavitukāmo, gihī vā hotukāmo’’ti na jānāti, appaccakkhātāva hoti sikkhā. Sace pana ‘‘buddhaṃ paccakkhāmī’’ti vacanassa atthaṃ ajānitvāpi ‘‘ukkaṇṭhito gihī hotukāmo’’ti adhippāyaṃ jānāti, paccakkhātāva hoti sikkhā. Aññasmiṃ khaṇe sotaviññāṇavīthiyā saddaggahaṇaṃ, aññasmiṃyeva ca manoviññāṇavīthiyā tadatthavijānananti āha – ‘‘taṅkhaṇaññeva pana apubbaṃ acarimaṃ dujjāna’’nti. Na hi ekasmiṃyeva khaṇe saddasavanaṃ tadatthavijānanañca sambhavati. Tathā hi ‘‘ghaṭo’’ti vā ‘‘paṭo’’ti vā kenaci vutte tattha gha-saddaṃ paccuppannaṃ gahetvā ekā sotaviññāṇavīthi uppajjitvā nirujjhati, tadanantaraṃ ekā manoviññāṇavīthi tameva atītaṃ gahetvā uppajjati. Evaṃ tena vuttavacane yattakāni akkharāni honti, tesu ekamekaṃ akkharaṃ paccuppannamatītañca gahetvā sotaviññāṇavīthiyā manoviññāṇavīthiyā ca uppajjitvā niruddhāya avasāne tāni akkharāni sampiṇḍetvā akkharasamūhaṃ gahetvā ekā manoviññāṇavīthi uppajjitvā nirujjhati. Tadanantaraṃ ‘‘ayamakkharasamūho etassa nāma’’nti nāmapaññattiggahaṇavasena aparāya manoviññāṇavīthiyā uppajjitvā niruddhāya tadanantaraṃ uppannāya manoviññāṇavīthiyā ‘‘ayametassa attho’’ti pakatiyā tadatthavijānanaṃ sambhavati.
“具有信心”即为有信赖心。“群体来拜”乃表示“若他们知悉而护持我”，由此处以近缘判断时点之能手称为“时点知晓”。即由此又有言“此人怀嫉妒……知晓‘该人意欲俗世之身’”，由此依正成立。若说“我见佛”，清楚其含义的同时，又不知“此人欲俗世之身”，则依正尚无成立。若明了“我见佛”之意却无明“懊恼俗人”，也可形成依正。用耳识法路和心识法路各自把相关语音收摄，说明“若有人先听‘罐’或‘盖’等语音，在耳识路中形成后便灭，同时心识法路产生旧音义联结”，此种连续起灭使得音节集在心识法路中被称谓并认知其义。由此末了的心识法路生起与灭，接着由另一心识法路生起，重现该名称的含义，此时完成真切的认知。
Āvajjanasamayenāti bhummatthe karaṇavacanaṃ, atthābhogasamayeti attho. Idāni tameva āvajjanasamayaṃ vibhāvento āha – ‘‘yathā pakatiyā…pe… jānantī’’ti. Teneva vacībhedena adhippāyaviññāpanassa idhādhippetattā aparabhāge ‘‘kiṃ iminā vutta’’nti taṃ kaṅkhantassa cirena adhippāyavijānanaṃ aññenapi kenaci upāyantarena sambhavati, na kevalaṃ vacībhedamattenāti āha – ‘‘atha aparabhāge…pe… appaccakkhātā hoti sikkhā’’ti. ‘‘Gihī bhavissāmī’’ti vutte atthabhedo kālabhedo ca hotīti appaccakkhātā hoti sikkhā. ‘‘Dhārehī’’ti hi imassa yo attho kālo ca, na so ‘‘bhavissāmī’’ti etassa. ‘‘Gihī homī’’ti vutte pana atthabhedoyeva, na kālabhedo ‘‘homī’’ti vattamānakālasseva vuttattā. ‘‘Gihī jātomhi, gihīmhī’’ti etthāpi atthassa ceva kālassa ca bhinnattā appaccakkhātā hoti sikkhā. ‘‘Ajja paṭṭhāyā’’ti idaṃ tathā vuttepi dosabhāvato paripuṇṇaṃ katvā vuttaṃ. ‘‘Dhārehī’’ti atthappadhānattā niddesassa pariyāyavacanehipi sikkhāpaccakkhānaṃ hotiyevāti dassento āha ‘‘jānāhī’’tiādi. Dhārehi jānāhi sañjānāhi manasi karohīti hi etāni padāni atthato kālato ca abhinnāni.
“憎怒时机”即针对事件时间方面名词性语义之措辞，意谓“义理内容时相”。现在说道“如中间……清楚所知”的情况。用此词义的差异，论述作为主导表达的宣说上段，在未成定见者“迟疑者”等疑虑中形成知见阶梯，由他人以不同方式助长了解，而非仅凭单一词义表达。言“于是末后段落……属于教导依正”。“若说‘我还是俗人’”，则语义与时间二者不同，属于依正尚未形成。“持有”与“将是”的意义，本质不同，故此也属依正尚未成就。即使有人拒绝语“我见佛”而暂时不说另一语，后再明言，也因此教法意愿，在区域范围内形成教导依正。此意即“依正通达只及于该地域”。“心意相通”即当说“知道吧，记住吧”等词，是在心识上形成紧密结合，实现意念统一。
§52
52.Purimāneva cuddasāti buddhādisabrahmacārīpariyantāni. Hotu bhavatūti idampi paṭikkhepamattamevāti āha ‘‘hotu, pariyattanti attho’’ti.
五十二、早期诸佛及诸梵行士和声闻宜当如是，于此稍加反复而说：「当成就、当成就」，意谓此教法乃成就之意。
§53
53.Vaṇṇapaṭṭhānanti mahāsaṅghikānaṃ buddhaguṇaparidīpakaṃ ekaṃ suttanti vadanti. Upāligāthāsūti (ma. ni. 2.76) –
五十三、所谓法相展示，即大僧团宣扬佛德的法，本为一部经文之说。即所谓乌跋梨歌谣（大毗尼二章七十六节）曰——
‘‘Dhīrassa vigatamohassa,
「智者无愚痴、
Pabhinnakhīlassa vijitavijayassa;
明辨无杂染、获胜利者无所畏惧，
Anīghassa susamacittassa;
心平稳无人扰，
Vuddhasīlassa sādhupaññassa;
戒具成熟，具足善慧」。
Vesamantarassa vimalassa;
清净的识别者；
Bhagavato tassa sāvakohamasmi.
那是世尊的弟子的自觉；
‘‘Akathaṃkathissa tusitassa;
“无所言说的忉利天住者；
Vantalokāmisassa muditassa;
愿他欢喜于世间；
Katasamaṇassa manujassa;
已成沙门的凡人；
Antimasārīrassa narassa;
终极肉身的男子；
Anopamassa virajassa;
无染污清净者；
Bhagavato tassa sāvakohamasmi.
是彼世尊的弟子之中。
‘‘Asaṃsayassa kusalassa;
『无疑的善法；
Venayikassa sārathivarassa;
戒律的导师般者；
Anuttarassa ruciradhammassa;
无上殊胜教法；
Nikkaṅkhassa pabhāsakassa;
无欲自照明者；」
Mānacchidassa vīrassa;
勇猛中断傲慢者，
Bhagavato tassa sāvakohamasmi.
我是世尊的弟子。
‘‘Nisabhassa appameyyassa;
无上无比的王者，
Gambhīrassa monappattassa;
深远而无所迷惑者，
Khemaṅkarassa vedassa;
安乐自在的智者，
Dhammaṭṭhassa saṃvutattassa;
守护佛法庄严者。
Saṅgātigassa muttassa;
断除结缚而得解脱者；
Bhagavato tassa sāvakohamasmi.
彼世尊的弟子我也如是。
‘‘Nāgassa pantasenassa;
“如龙般庄严之行者；
Khīṇasaṃyojanassa muttassa;
断除所有束缚者；
Paṭimantakassa dhonassa;
灭尽贪欲之行者；
Pannaddhajassa vītarāgassa;
断除瞋恚而无染者；
Dantassa nippapañcassa;
无所纷扰、安稳的。
Bhagavato tassa sāvakohamasmi.
那是世尊的弟子，我是其中一员。
‘‘Isisattamassa akuhassa;
三明中的声闻，尚无所求，清净的。
Tevijjassa brahmappattassa;
掌握三种智慧，得大梵天者。
Nhātakassa padakassa;
身心清净，远离污秽者。
Passaddhassa viditavedassa;
内心宁静，智慧明了者。
Purindadassa sakkassa;
彼者为萨咖天帝的护法诸天，
Bhagavato tassa sāvakohamasmi.
我乃世尊的弟子。
‘‘Ariyassa bhāvitattassa;
『圣者所修习者，
Pattippattassa veyyākaraṇassa;
所演说者现前教法，
Satimato vipassissa;
具足正念正观者，
Anabhinatassa no apanatassa;
非退转者，非后退者』。
Anejassa vasippattassa;
无贪者所具足的；
Bhagavato tassa sāvakohamasmi.
是世尊之弟子所具备的。
‘‘Samuggatassa jhāyissa;
『已集聚定者；
Ananugatantarassa suddhassa;
随顺正法清净者；
Asitassa hitassa;
不染污者；
Pavivittassa aggappattassa;
解脱自在第一者；』
Tiṇṇassa tārayantassa;
超越者彼得拔者，
Bhagavato tassa sāvakohamasmi.
此即世尊的弟子。
‘‘Santassa bhūripaññassa;
完全静虑者，具有广大智慧者，
Mahāpaññassa vītalobhassa;
大智慧者，无贪欲者，
Tathāgatassa sugatassa;
如来者，善逝者，
Appaṭipuggalassa asamassa;
不执著于一法一相者。
Visāradassa nipuṇassa;
精通且熟练者；
Bhagavato tassa sāvakohamasmi.
彼世尊的弟子，我是也。
‘‘Taṇhacchidassa buddhassa;
“断尽渴爱者佛陀；
Vītadhūmassa anupalittassa;
无所染著且无缺失者；
Āhuneyyassa yakkhassa;
应受供养的魔王；
Uttamapuggalassa atulassa;
至上无比的圣贤；
Mahato yasaggappattassa;
这是因其具大无所著而成就的功德；
Bhagavato tassa sāvakohamasmī’’ti. –
世尊即是那位弟子们的导师。」——
Evaṃ upāligahapatinā vuttāsu upālisutte āgatagāthāsu.
以上皆记载于乌帕利居士说法时所述、收录于《乌帕利经》及相关诗偈之中。
Yathārutamevāti yathāvuttameva, pāḷiyaṃ āgatamevāti adhippāyo. Yasmā ‘‘sammāsambuddhaṃ anantabuddhiṃ anomabuddhiṃ bodhipaññāṇa’’nti imāni vaṇṇapaṭṭhāne āgatanāmāni, ‘‘dhīra’’ntiādīni pana upāligāthāsu āgatanāmāni. Tattha bodhi vuccati sabbaññutaññāṇaṃ, taṃ sañjānanahetuttā paññāṇaṃ etassāti bodhipaññāṇo, bhagavā. Dhiyā paññāya rāti gaṇhāti , sevatīti vā dhīro. Samucchinnasabbacetokhīlattā pabhinnakhīlo. Sabbaputhujjane vijiniṃsu vijayanti vijinissanti cāti vijayā. Ke te? Maccumārakilesamāradevaputtamārā. Te vijitā vijayā etenāti vijitavijayo, bhagavā. Kilesamāramaccumāravijayeneva panettha abhisaṅkhārakkhandhamārāpi vijitāva hontīti daṭṭhabbaṃ.
所谓恰如所说，即恰如宣说，巴利语中的“阿伽他”即来临或到达之意。因为被称为“正觉者、无有边际的智慧者、至尊智慧觉者”等，这些为具名称谓；而被称为“智者”等则载于乌帕利诗偈中。此处所谓“菩提”者，即为全知、全觉之智慧，指导认知法理的智慧，即菩提智慧，是世尊所有。以智慧为慧根，稳固持守者者称为智者。舍弃一切烦恼及分别之心，离一切分别。世间众生中，众魔与烦恼之魔、死魔、神魔等皆被克服，获胜，胜利。何者呢？即是由烦恼、魔、死魔、恶魔所构成的敌对势力。世尊已胜此敌，称作已胜之胜，亦即彻底战胜此诸魔者，如此应被了知。
Svākkhātantiādīsu (visuddhi. 1.147) sātthasabyañjanakevalaparipuṇṇaparisuddhabrahmacariyassa pakāsanato svākkhāto dhammo, atthavipallāsābhāvato vā suṭṭhu akkhātoti svākkhāto. Yathā hi aññatitthiyānaṃ dhammassa attho vipallāsaṃ āpajjati ‘‘antarāyikā’’ti vuttadhammānaṃ antarāyikattābhāvato, ‘‘niyyānikā’’ti ca vuttadhammānaṃ niyyānikattābhāvato, tena te aññatitthiyā durakkhātadhammāyeva honti, na tathā bhagavato dhammassa attho vipallāsaṃ āpajjati ‘‘ime dhammā antarāyikā niyyānikā’’ti evaṃ vuttadhammānaṃ tathābhāvānatikkamanatoti. Evaṃ tāva pariyattidhammo svākkhāto dhammo.
所谓“正宣”“纯净教义”一类词语，（见《清净论》1.147）指的是教法以明示、完满、纯洁的梵行模式而清净，且意义不相反，而得以正确宣说者。正如其他异端见者对教义意义误解，称之“障碍性”，谓其教法有障碍，或称之“终结性”，谓其教法已终结障碍。由此异端受其恶见妨碍，所持教义也是恶见。然世尊教法的意义并无此误，无所谓“此法为障碍性、终结性”等，言其教义依法而行，真实无误。如是故，佛教的教法即是真正圆满的正法而已。
Lokuttaradhammo pana nibbānānurūpāya paṭipattiyā paṭipadānurūpassa ca nibbānassa akkhātattā svākkhāto. Yathāha –
至于超世间法，则契合涅槃的修持与修证的方式，且涅槃涵义所指之法，同样以正宣为标准。如经典所说——
‘‘Supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca. Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti, evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā cā’’ti (dī. ni. 2.296).
佛陀所教导的圣弟子们获得涅槃的方法是正当通达的。正如恒河水与亚摩罗河水相会汇合一样，佛陀所教导的圣弟子们通向涅槃的修行道路与涅槃本身相接合、相应成就。
Ariyamaggo cettha antadvayaṃ anupagamma majjhimāpaṭipadābhūtova ‘‘majjhimā paṭipadā’’ti akkhātattā svākkhāto. Sāmaññaphalāni paṭippassaddhakilesāneva ‘‘paṭippassaddhakilesānī’’ti akkhātattā svākkhātāni. Nibbānaṃ sassatāmatatāṇaleṇādisabhāvameva sassatādisabhāvavasena akkhātattā svākkhātanti evaṃ lokuttaradhammopi svākkhāto.
圣道这里排除了两边对立，成为中道，故称为“中道”，这是已被正谛明了宣说的。比库的共果，只压伏烦恼者亦称“压伏烦恼者”，这是已被宣说昭示。涅槃自然超越时常长短及虚假，乃是具有不变等本性，故称为“不变及其性质”，此乃世外妙法已被宣说明了。
Ariyamaggo attano santāne rāgādīnaṃ abhāvaṃ karontena ariyapuggalena sāmaṃ daṭṭhabbo ‘‘ariyamaggena mama rāgādayo pahīnā’’ti sayaṃ attanā anaññaneyyena passitabboti sandiṭṭhi, sandiṭṭhi eva sandiṭṭhiko. Apica navavidho lokuttaradhammo yena yena adhigato hoti, tena tena ariyasāvakena parasaddhāya gantabbataṃ hitvā paccakkhañāṇena sayaṃ daṭṭhabboti sandiṭṭhiko. Atha vā pasatthā diṭṭhi sandiṭṭhi, sandiṭṭhiyā jayatīti sandiṭṭhiko. Tathā hettha ariyamaggo sampayuttāya, ariyaphalaṃ kāraṇabhūtāya, nibbānaṃ visayibhūtāya sandiṭṭhiyā kilese jayati, tasmā yathā rathena jayatīti rathiko, evaṃ navavidhopi lokuttaradhammo sandiṭṭhiyā jayatīti sandiṭṭhiko. Atha vā diṭṭhanti dassanaṃ vuccati, diṭṭhameva sandiṭṭhaṃ, sandassananti attho. Sandiṭṭhaṃ arahatīti sandiṭṭhiko. Lokuttaradhammo hi bhāvanābhisamayavasena sacchikiriyābhisamayavasena ca dissamānoyeva vaṭṭabhayaṃ nivatteti, tasmā yathā vatthamarahatīti vatthiko, evaṃ sandiṭṭhaṃ arahatīti sandiṭṭhiko.
应以圣道中断贪等为标准，由圣人自身清净且不被他人否认者，方可亲证为“我的贪欲等已断”。此即现见，即现见证。现见是由九种超世殊胜法得成的，圣弟子据此以坚定信心亲证清净，亦应如是亲见。或者有法称为显见、现证，是现见能战胜现证之意。此处圣道与圣果相应，是涅槃所缘，故由现见令烦恼胜利，正如驾驶马车者在马车上获胜一样，九种超世殊胜遍由现见取胜。现视即是显现，显现则是观察现见者的意义。现见就是阿拉汉证悟，此种超世法由于修习入三学与证得真实之力，能令烦恼消灭故，如同甘蔗阿拉汉，现见即是阿拉汉证悟。
Attano phaladānaṃ sandhāya nāssa āgametabbo kālo atthīti akālo. Yathā hi lokiyakusalassa upapajjaaparāpariyāyetiādinā phaladānaṃ pati āgametabbo kālo atthi, na evametassāti attho. Akāloyeva akāliko, na pañcāhasattāhādibhedaṃ kālaṃ khepetvā phalaṃ deti, attano pana pavattisamanantarameva phaladoti vuttaṃ hoti. Atha vā attano phalappadāne vippakaṭṭho dūro kālo patto upanīto assāti kāliko, kālantaraphaladāyī. Ko so? Lokiyo kusaladhammo. Ayaṃ pana samanantaraphaladāyakattā na kālikoti akāliko. Maggameva hi sandhāya ‘‘akāliko’’ti idaṃ vuttaṃ.
为等待果报时机而不得期是无时机。世俗善业因业果生起有时机，不可称无时机。无时即无时间之意，非五旬七日等时间被除而即成熟果报，反言因果息息相续即获果报。或言果报已成熟但时机尚远者为有时机，即时间差果报者。何者？世俗善业。惟此连续果报非无时机者即无时机之意。本经以等待果报方式称之为“无时机”。
‘‘Ehi passa imaṃ dhamma’’nti evaṃ pavattaṃ ehipassavidhiṃ arahatīti ehipassiko. Kasmā panesa taṃ vidhiṃ arahatīti? Paramatthato vijjamānattā parisuddhattā ca. Rittamuṭṭhiyañhi hiraññaṃ vā suvaṇṇaṃ vā atthīti vatvāpi ‘‘ehi passa ima’’nti na sakkā vattuṃ. Kasmā? Avijjamānattā. Vijjamānampi ca gūthaṃ vā muttaṃ vā manuññabhāvappakāsanena cittasampahaṃsanatthaṃ ‘‘ehi passa ima’’nti na sakkā vattuṃ, apica kho naṃ tiṇehi vā paṇṇehi vā paṭicchādetabbameva hoti. Kasmā? Aparisuddhattā. Ayaṃ pana navavidhopi lokuttaradhammo sabhāvato ca vijjamāno vigatavalāhake ca ākāse sampuṇṇacandamaṇḍalaṃ viya paṇḍukambale nikkhittajātimaṇi viya ca parisuddho, tasmā vijjamānattā parisuddhattā ca ehipassavidhiṃ arahatīti ehipassiko.
“来吧，观看此法”的教导者即谓此教为“来观者”，是阿拉汉。何以称为阿拉汉？究竟清净并见知真实而成。即便象征鬼火或黄金之空无，若谓“来观看此法”则不可得说。何以？因无知及无明所致。即使有知，若心蔽障不净，不能显现，亦不可谓为“来观看”，且必以三叶或四叶等遮盖，自无法观。何以？因不净。由此九种超世殊胜法本质上清净明了，如同晴空内满圆月光与纯净宝石，故汇总称此教为来观，故谓“来观者”。
Upanetabboti opaneyyiko. Ayaṃ panettha vinicchayo – upanayanaṃ upanayo, ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvāpi bhāvanāvasena attano citte upanayanaṃ uppādanaṃ arahatīti opaneyyiko. Idaṃ saṅkhate lokuttaradhamme yujjati, asaṅkhato pana attano citte ārammaṇabhāvena upanayanaṃ arahatīti opaneyyiko, sacchikiriyāvasena allīyanaṃ arahatīti attho . Atha vā nibbānaṃ upaneti ariyapuggalanti ariyamaggo upaneyyo, sacchikātabbataṃ upanetabboti phalanibbānadhammo upaneyyo, upaneyyo eva opaneyyiko.
“应引入”谓“能引入者”。此处判释出入相—引入即引导；亦谓虽头燃火或头受伤，也能以修行之力在心中引入、产生涅槃，此即“能引入者”。此义收摄于超世法，是有形而可数者；非有形而无数量者，则可名为心中摄受之引入。证得阿拉汉之真证力即为缚断之义。又或谓涅槃之入相乃圣人，即圣道亦为能引入者；因其能证圣果涅槃故“应引入”，因而“能引入”即“引入者”。
Sabbehi ugghaṭitaññūādīhi viññūhi ‘‘bhāvito me maggo, adhigataṃ phalaṃ, sacchikato nirodho’’ti attani attani veditabboti paccattaṃ veditabbo viññūhi. Na hi upajjhāyena bhāvitena maggena saddhivihārikassa kilesā pahīyanti, na so tassa phalasamāpattiyā phāsu viharati, na tena sacchikataṃ nibbānaṃ sacchikaroti, tasmā na esa parassa sīse ābharaṇaṃ viya daṭṭhabbo, attano pana citteyeva daṭṭhabbo, anubhavitabbo viññūhīti vuttaṃ hoti.
一切被内心开示通达的比库等智者，应当分别了知『我的道已成就、所获果已达成、证得灭已实现』这三者，于各自自心中分别了知，须由彼等智者单独了知。因为被师父指引、所成就的道，若行有信并不是能断除烦恼者，他不能轻松地获得果报，也不能证悟真实灭尽，因此这些不可视作他人头上的装饰品，应当视为自身心中的标记，由智者亲身经验体悟，方为正知义，故有此说。
Asaṅkhatanti saṅgamma samāgamma paccayasamodhānalakkhaṇena saṅgamena sannipatitvā anurūpehi paccayehi akataṃ anibbattitanti asaṅkhataṃ. Natthi ettha matanti amataṃ, etasmiṃ vā adhigate natthi puggalassa mataṃ maraṇanti amataṃ. Kiñcāpi ettha ‘‘svākkhātaṃ dhammaṃ paccakkhāmī’’tiādinā sabbattha dhamma-saddappayogo dassito, tathāpi dhamma-saddena ayojetvā vutte vevacane na paccakkhānaṃ nāma na hotīti ‘‘svākkhātaṃ paccakkhāmī’’tiādinā vuttepi sikkhāpaccakkhānaṃ hotiyevāti daṭṭhabbaṃ. ‘‘Svākkhātaṃ dhamma’’ntiādinā pana dhamma-saddappayogo svākkhātā-disaddānaṃ dhamma-visesanabhāvadassanatthaṃ katoti veditabbaṃ. Ekadhammakkhandhassapi nāmanti ettha ‘‘paṭhamadhammakkhandhaṃ dutiyadhammakkhandhaṃ pucchādhammakkhandhaṃ vissajjanādhammakkhandha’’ntiādinā dhammakkhandhanāmāni veditabbāni.
“非因非缘”是指根据因缘条件相应的起合和聚合，由此相依而未作而未成之境，即为无因无缘之义。此处不应以为有永生不死之理，也不存在已得此境者，更不应认为有生灭二说。至于“正遍知法当令知”等语，虽广泛用于各种教法的启示，然而教学说法所指明的教学之缘不称为正遍知，遂应知“正遍知法”语中，教学之缘缘相之用，乃为说明法名辞的差别及应该理解之意。所谓“一法蕴”，此处也须明白“一法蕴”和“第一法蕴、第二法蕴、疑惑法蕴、消退法蕴”名称之由。
Suppaṭipannanti svākkhāte dhammavinaye yathānusiṭṭhaṃ paṭipannattā suppaṭipannaṃ. Majjhimāya paṭipadāya antadvayaṃ anupagamma paṭipannattā kāyavacīmanovaṅkakuṭilajimhadosappahānāya paṭipannattā ca ujuppaṭipannaṃ. Ñāyo vuccati nibbānaṃ ariyamaggādīhi ñāyati paṭivijjhīyati sacchikarīyatīti katvā, tadatthāya paṭipannattā ñāyappaṭipannaṃ. Yathā paṭipannā guṇasambhāvanāya parehi kariyamānaṃ paccuṭṭhānādisāmīcikammaṃ arahanti, tathā paṭipannattā sāmīcippaṭipannaṃ.
“善行”者，谓于已宣说之教法戒律，依其本义如实修行，即为善行。于中道法修行，未入二边，舍弃体及语过失之习，即谓正行。称为能达涅槃者，由圣道等所知所证，旨在说明所修行者应是能知见、应深入修习之义。如圣远行修行者以究竟善业为本，成就彼善法，更应当如理依教而护持。
Yugaḷavasena paṭhamamaggaṭṭho phalaṭṭhoti idamekaṃ yugaḷanti evaṃ cattāri purisayugāni honti. Ettha pana ‘‘catupurisayugaṃ saṅgha’’nti vattabbe ‘‘cattārī’’ti vibhattilopaṃ akatvā niddeso katoti daṭṭhabbaṃ. Cattāri purisayugāni etthāti catupurisayugoti hi saṅgho vuccati. Aṭṭhapurisapuggalanti purisapuggalavasena eko paṭhamamaggaṭṭho, eko phalaṭṭhoti iminā nayena aṭṭheva purisapuggalā honti. Aṭṭha purisapuggalā etthāti aṭṭhapurisapuggalo, saṅgho. Ettha ca purisoti vā puggaloti vā ekatthānetāni padāni, veneyyavasena panetaṃ vuttaṃ.
两者并立时，第一讲法者谓“道”，第二讲法者谓“果”，此即两者之合，四人组即四种人等也。此中谓“出家四人组”，必不误去“者”字，故举例说明。四人组即四位人众集结，八人即八位人众，是由法理所摄受，因此八人之义即是组之意义。至于人或个别，按字义不同分别而说。
Āhuneyyantiādīsu (visuddhi. 1.156) ānetvā hunitabbanti āhunaṃ, dūratopi ānetvā sīlavantesu dātabbānaṃ catunnaṃ paccayānametaṃ adhivacanaṃ. Taṃ āhunaṃ paṭiggahetuṃ yutto tassa mahapphalabhāvakaraṇatoti āhuneyyo, saṅgho. Atha vā dūratopi āgantvā sabbasāpateyyampi ettha hunitabbanti āhavanīyo, sakkādīnampi vā āhavanaṃ arahatīti āhavanīyo. Yo cāyaṃ brāhmaṇānaṃ āhavanīyo aggi, yattha hutaṃ mahapphalanti tesaṃ laddhi. Sace hutassa mahapphalatāya āhavanīyo, saṅghova āhavanīyo. Saṅghe hutañhi mahapphalaṃ hoti. Yathāha –
于“当请者”等语中，摄取请法、应当奉行请法之说。即使远距离去到有德行处，也应供养，以“四缘”为标志，此即“请法”的定义。所谓应受请者，因其能生大果报，故为应请者，即为僧团。若远方至之，凡事均应供养，这亦为适宜之请法。对于萨咖等天神，也为应请者。若为婆罗门界之应请者，谓其所施火供时，能得大好果报。若火供能生大果报，则此应请者均为僧团。于僧团所施，果报殊胜，譬如︰
‘‘Yo ca vassasataṃ jantu, aggiṃ paricare vane;
“若有人岁百，于林中奉养火...”
Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;
有一种修习者，即使只供养一小会，也当受供养。
Sāyeva pūjanā seyyo, yañce vassasataṃ huta’’nti. (dha. pa. 107);
这种供养远胜过供养一百年之久的祭祀。」（杂藏法句经第107偈）
Tadetaṃ nikāyantare ‘‘āhavanīyo’’ti padaṃ idha ‘‘āhuneyyo’’ti iminā padena atthato ekaṃ, byañjanato panettha kiñcimattameva nānaṃ.
这里在各部集里，「āhavanīya」一词，本意用此「āhuneyya」一词表示义项，从字面上来说略有不同。
Pāhuneyyanti ettha pana pāhunaṃ vuccati disāvidisato āgatānaṃ piyamanāpānaṃ ñātimittānaṃ atthāya sakkārena paṭiyattaṃ āgantukadānaṃ. Tampi ṭhapetvā te tathārūpe piyamittādike pāhunake saṅghasseva dātuṃ yuttaṃ, saṅghova taṃ paṭiggahetuṃ yutto. Saṅghasadiso hi pāhunako natthi. Tathā hesa ekabuddhantare vītivatteyeva dissati, abbokiṇṇañca piyamanāpattakarehi sīlādidhammehi samannāgatoti evaṃ pāhunamassa dātuṃ yuttaṃ, pāhunañca paṭiggahetuṃ yuttoti pāhuneyyo.
「Pāhuneyya」此处所说的「pāhuna」是指来自四方的受欢迎的宾客、亲戚、朋友，出于关爱而被礼请、迎接的外来访客。供养此等者，正如供养亲朋等宾客一样合适。社会团体能够接受供养宾客之礼是适宜的，因为没有与社会团体相等的宾客。在佛陀时代宾客与亲友停住争议，且具有众多美德，此故适当供养宾客并接受宾客的供养，于是称为宾客可供养。
Dakkhanti etāya sattā yathādhippetāhi sampattīhi vaḍḍhantīti dakkhiṇā, paralokaṃ saddahitvā dātabbadānaṃ. Taṃ dakkhiṇaṃ arahati, dakkhiṇāya vā hito yasmā naṃ mahapphalakaratāya visodhetīti dakkhiṇeyyo. Ubho hatthe sirasi patiṭṭhāpetvā sabbalokena kariyamānaṃ añjalikammaṃ arahatīti añjalikaraṇīyo. Anuttaraṃ puññakkhettanti sabbalokassa asadisaṃ puññaviruhanaṭṭhānaṃ . Yathā hi rañño vā amaccassa vā sālīnaṃ vā yavānaṃ vā viruhanaṭṭhānaṃ rañño sālikkhettaṃ yavakkhettanti vuccati, evaṃ saṅgho sabbalokassa puññānaṃ viruhanaṭṭhānaṃ. Saṅghaṃ nissāya hi lokassa nānappakārahitasukhasaṃvattanikāni puññāni viruhanti, tasmā saṅgho anuttaraṃ puññakkhettaṃ lokassa. Etthāpi ‘‘suppaṭipannaṃ saṅgha’’ntiādinā sabbattha saṅgha-saddappayogo suppaṭipannā-disaddānaṃ saṅghavisesanabhāvadassanatthaṃ kato, tasmā ‘‘suppaṭipannaṃ paccakkhāmī’’tiādinā vuttepi sikkhāpaccakkhānaṃ hotiyevāti daṭṭhabbaṃ.
众生依照各自所得，财富日增，这称为给予孝敬（dakkhiṇa），跨出此世而往他方世界施予并接受资助即为供养。此给予即是圆满的给予，因为它清净而果报甚大。双手合十礼敬他人头顶，是遍于三界的礼敬仪式，是阿拉汉的礼敬者。它是无上的功德田，众生无可比拟的福德聚集之处。正如国王、父亲、农田、农作物都是国王的福田一样，僧团是遍三界众生功德汇聚的福田。众生依托僧团获得各种利益、安乐和功德，因此僧团为无上善功德田。又如「修学之处净妙僧团」等称谓，专指僧团的独特性，故称为「修学正处、为修学所依」等，僧团即为修学的依归。
Sikkhāvevacanesu pana sikkhā-saddaṃ vinā kevalaṃ bhikkhu-saddo bhikkhunī-saddo ca sikkhāya adhivacanaṃ na hotīti ‘‘bhikkhusikkhaṃ bhikkhunīsikkha’’nti vutteyeva sīsaṃ eti, adhisīlādayo pana sikkhā evāti ‘‘adhisīlaṃ paccakkhāmī’’tiādinā vuttepi sīsaṃ eti. Paṭhamaṃ pārājikantiādinā sikkhāpadānaṃyeva gahaṇaṃ veditabbaṃ, na āpattīnaṃ.
在戒律辞中，除「戒」字外，单用「比库」、「比库尼」这类称谓并非指戒，而是指僧的称呼。因此「比库戒」「比库尼戒」等词用以标示是头衔。而实质戒律或品类，就是如「最重戒」等戒律规定。首先应了解最重戒等戒条的范畴，而非僧团中的不犯戒规定。
Upajjhāyavevacanesu upajjhāyo hutvā yo pabbājesi ceva upasampādesi ca, taṃ sandhāya ‘‘yo maṃ pabbājesī’’tiādi vuttaṃ. Yassa mūlenāti yassa padhānabhāvena kāraṇabhāvena vā. Yassa mūlaṃ padhānabhāvo kāraṇabhāvo vā etissāti yassamūlikā, pabbajjā upasampadā ca. Mūla-saddassa sāpekkhabhāvepi niccasāpekkhatāya gamakattā taddhitavutti daṭṭhabbā.
关于上师称谓，当称为上师者，乃是既为上师，又主持出家与受具足戒之人。此中“有”即指根基或根本之意，是指根本或根基的本质与原因。根本即为根基、本质或原因，是“根基的”、“本质的”、“原因的”，其包含的，即是出家与受具足戒。因“根本”的词尾定依关系，即使在依存关系中，也必须依依止用法加以解释。
Ācariyavevacanesu pana yo upajjhaṃ adatvā ācariyova hutvā pabbājesi, kammavācācariyo hutvā upasampādesi ca, taṃ sandhāya ‘‘yo maṃ pabbājesi, yo maṃ anusāvesī’’ti vuttaṃ. Imehi dvīhi vacanehi pabbajjācariyo ca upasampadācariyo ca dassito. Yāhaṃ nissāya vasāmīti nissayācariyaṃ dasseti. Yāhaṃ uddisāpemītiādinā pana dhammācariyo vutto. Tattha uddisāpemīti pāṭhaṃ uddisāpemi. Paripucchāmīti uggahitapāṭhassa atthaṃ paripucchāmi. Saddhivihārikavevacanādīsu ca vuttānusāreneva attho veditabbo. Tassa mūleti ettha pana tassa santiketi attho daṭṭhabbo.
又以上师称谓中，若违背上师而自己成为出家时，且为导师又为具足戒者，当以“出家于我者”、“从我受教者”等语称之。此二语中即显明出家导师与具足戒导师的义。言“依之住”者，显示依那位导师而止宿。复言“指示”者，为教法上师之意，谓“指示”音即“uddisāpe-mi”之本义。此处“指示”义同“提出教说”，而“复问”意即对起读部分予以详细询问。依照信行导师等称谓等语，方可知其意。此中“根本”义，当以“亲近”义解，意谓即此亲近上师之义。
Okallakoti khuppipāsādidukkhaparetānaṃ khīṇasukhānaṃ nahānādisarīrapaṭijagganarahitānaṃ kapaṇamanussānametaṃ adhivacanaṃ. Moḷibaddhoti sikhābaddho omukkamakuṭo vā. Kiñcāpi dvevāciko upāsako paṭhamabodhiyaṃyeva sambhavati, tathāpi tadā labbhamānanāmaṃ gahetvā vuttepi sikkhāpaccakkhānaṃ hotiyevāti dassanatthaṃ ‘‘dvevāciko upāsako’’ti vuttaṃ. ‘‘Dvevāciko’’ti idameva panettha vevacananti daṭṭhabbaṃ, tasmā ‘‘dvevācikoti maṃ dhārehī’’ti ettakepi vutte sīsaṃ eti. Evaṃ sesesupi.
“Okallako”意为贫苦饥饿等苦难终结之义，乃无乐之人。此乃污秽身体不沐浴不自觉之懒散者即俗人之称。称“Moḷibaddho”意指系缚头发之发髻或炫耀之物。又谓“两语之近事男”，意味着该近事男虽初闻法，但心念执着，故即便令其表现为修学时之赞许，仍起有守护戒律之义，即“二语之近事男”词乃如此称呼。此言显示即便受戒时名号重，亦应知其戒律受持之可能。
Kumārakoti kumārāvattho ativiya daharasāmaṇero. Cellakoti tato mahantataro khuddakasāmaṇero. Ceṭakoti majjhimo. Moḷigalloti mahāsāmaṇero. Samaṇuddesoti pana avisesato sāmaṇerādhivacanaṃ. Nigaṇṭhupaṭṭhākotiādīnipi titthiyasāvakavevacanānīti daṭṭhabbaṃ.
“Kumāra”指年龄极幼之少沙玛内拉。“Cella”意为稍长之幼沙玛内拉。“Ceṭa”属中间期者。“Moḷigalla”则为大沙玛内拉。谓“沙玛内”专指沙玛内拉。又言“持戒派之外道正行门徒”等，意指犹他部弟子之称谓应如此解析。
Dussīloti nissīlo sīlavirahito. Pāpadhammoti dussīlattā eva hīnajjhāsayatāya lāmakasabhāvo. Asucisaṅkassarasamācāroti aparisuddhakāyakammāditāya asuci hutvā saṅkāya saritabbasamācāro. Dussīlo hi kiñcideva asāruppaṃ disvā ‘‘idaṃ asukena kataṃ bhavissatī’’ti paresaṃ āsaṅkanīyo hoti. Kenacideva karaṇīyena mantayante bhikkhū disvā ‘‘kacci nu kho ime mayā katakammaṃ jānitvā mantentī’’ti attanoyeva saṅkāya saritabbasamācāro. Paṭicchannakammantoti lajjitabbatāya paṭicchādetabbakammanto. Assamaṇoti na samaṇo. Salākaggahaṇādīsu ‘‘ahampi samaṇo’’ti micchāpaṭiññāya samaṇapaṭiñño, aseṭṭhacāritāya abrahmacārī, uposathādīsu ‘‘ahampi brahmacārī’’ti micchāpaṭiññāya brahmacāripaṭiñño, pūtinā kammena sīlavipattiyā anto anupaviṭṭhattā antopūti, chahi dvārehi rāgādikilesānussavanena tintattā avassuto, sañjātarāgādikacavarattā sīlavantehi chaḍḍetabbattā ca kasambujāto. Koṇṭhoti dussīlādhivacanametaṃ.
“Dussīla”意即无戒缺戒者。“Pāpadhammā”者乃恶戒，因戒行不正或思想颓废，表现为懒惰等诸恶类似。“Asucisaṅkassara”指污浊身体、言行不端。“Dussīlo”则乃见微恶即分别此恶为非者。其人见他人事行疑虑，心起怀疑，故表现为计谋他人之事。所谓“藏恶行为”者，因羞耻故予以隐藏。“Assamaṇa”即非沙玛内。“Koṇṭha”则是恶行的总称。
‘‘Yāni vā panaññānipi atthi buddhavevacanāni vā’’tiādinā yaṃ-saddaparāmaṭṭhānaṃ buddhādivevacanānaṃyeva taṃ-saddena parāmasanaṃ hotīti āha – ‘‘tehi ākārehi…pe… buddhādīnaṃ vevacanehī’’ti. Kathaṃ pana tāni ākārādisaddehi voharīyantīti āha ‘‘vevacanāni hī’’tiādi. Saṇṭhānavantānaṃ buddhādīnaṃ saṇṭhānadīpanaṃ tāva hotu, saṇṭhānarahitānaṃ pana dhammasikkhādīnaṃ kathanti āha ‘‘sikkhāpaccakkhānasaṇṭhānattā eva vā’’ti. Sikkhāpaccakkhānarūpāni hi vevacanāni ‘‘sikkhāpaccakkhānasaṇṭhānānī’’ti vuccanti. Evaṃ khoti ettha khoti avadhāraṇatthe nipātoti āha ‘‘evamevā’’ti.
“若诸不智慧而有佛之言语”，意思是对佛及佛法言辞的误解与曲解，即为言语的过失。对此说：“以此形态……佛及诸言语中，如何以语音与形态为行”，此是说明佛及佛法言语多有附着组织，缺乏组织则为教说灭失。进而言即便教说存续，亦因识法背景等不同而成“戒律的教学组织”。戒律中的教说即称为“戒律的教学之组织”。此处“如此”即作“evamevā”观念意。
§54
54.Mucchāparetoti mucchāya abhibhūto. Vacanatthavijānanasamatthaṃ tiracchānagataṃ dassetuṃ ‘‘nāgamāṇavakassā’’tiādi vuttaṃ. Tihetukapaṭisandhikāti yebhuyyavasena vuttaṃ. Na hi sabbāpi devatā tihetukapaṭisandhikāva honti dvihetukānampi sambhavato. Atikhippaṃ jānantīti devatānaṃ bhavaṅgaparivāsassa manussānaṃ viya adandhabhāvato vuttaṃ.
“mucchāpareto”意为被无明所覆。因无法理解言语意义，故有昏昏沉沉的状态。对此，用“蛇、妖、人”等词表示错乱无序的状况，这是三因果的对接（tihetukapaṭisandhikā）所说的。此三因果对接并非所有天神都具有，甚至两个因果都相连的也不多。此处言简意赅，其理如同天神受感生死轮转的劳苦，如同人众饱受痛苦一样。
Sabhāgassāti purisassa. Visabhāgassāti mātugāmassa. Anariyakoti māgadhavohārato añño. Davāti sahasā. Ravāti virajjhitvā. Aññaṃ bhaṇissāmīti aññaṃ bhaṇanto buddhaṃ paccakkhāmīti bhaṇatīti yojetabbaṃ. Akkharasamayānabhiññatāya vā karaṇasampattiyā abhāvato vā kathetabbaṃ kathetuṃ asakkonto hutvā aññaṃ kathento ravā bhaṇati nāma. Ubhayathāpi aññaṃ bhaṇitukāmassa aññabhaṇanaṃ samānanti āha ‘‘purimena ko viseso’’ti.
“sabhāgassa”指男性，“visabhāgassa”指妇女族群。“anariya”在摩揭陀话中意为其他。“dava”意指突然，“rava”指熄灭。“aññaṃ bhaṇissāmīti”意为“会说别的（语言）”，因此若有人说另一语即称为“说话”。若因不具备字母知识或语言技能而无法表达，则不能称为说话。若双方面均欲说另一语，则互为回应，故有人说“先前的有什么差别？”之类。
Vācetīti pāḷiṃ kathento aññaṃ uggaṇhāpento vā vāceti. Paripucchatīti pāḷiyā atthaṃ paripucchanto pāḷiṃ paripucchati. Uggaṇhātīti aññassa santike pāḷiṃ uggaṇhāti. Sajjhāyaṃ karotīti uggahitapāḷiṃ sajjhāyati. Vaṇṇetīti pāḷiyā atthaṃ saṃvaṇṇento pāḷiṃ vaṇṇeti. Mahallakassa kiñci ajānanato aviditindriyatāya vā ‘‘potthakarūpasadisassā’’ti vuttaṃ, mattikāya katarūpasadisassāti attho. Garumedhassāti ārammaṇesu lahuppavattiyā abhāvato dandhagatikatāya garupaññassa, mandapaññassāti vuttaṃ hoti. Sabbaso vāti iminā ‘‘idaṃ padaṃ sāvessāmi ‘sikkhaṃ paccakkhāmī’’’ti evaṃ pavattacittuppādassa abhāvaṃ dasseti. Yasmā pana asati evarūpe cittuppāde kenaci pariyāyena tathāvidhaṃ vacībhedaṃ katvā sāvanaṃ nāma neva sambhavati, tasmā vuttaṃ ‘‘buddhaṃ paccakkhāmītiādīsu…pe… vacībhedaṃ katvā na sāvetī’’ti.
“vāceti”指讲巴利语或理解巴利语。“paripucchatīti”是用巴利语查询其义的言说。“uggaṇhāti”意味着在他人面前解释巴利语。“sajjhāyaṃ karotīti”是解说或宣讲巴利语。“vaṇṇetīti”指用巴利语描述义理。即便是无知或智力不足而无法理解写本的意义，也称之为“potthakarūpasadisassa”，其意为文义的现象。“garumedhassāti”指因认知迟钝而作用迟缓，表现为缺乏智慧和迟钝。“sabbaso vā”意即完全地，“idaṃ padaṃ sāvessāmi”即誓言不使此句残缺。由于没有这个相应念起，任何分歧都不引发正统共听，故此谓“若分歧造作则不能共听”。
Sikkhāpaccakkhānavibhaṅgavaṇṇanā niṭṭhitā. · 舍弃学处之分别注释完毕。
Mūlapaññattivaṇṇanā根本制定注释
§55
55.Niddisitabbassāti vivaritabbassa pakāsetabbassa. Kilesehīti ahirikādīhi kilesehi. Ito paṭṭhāyāti duṭṭhulla-padato paṭṭhāya. Tassa kammassāti methunadhammapaṭisevanasaṅkhātassa kammassa. Dassanantiādi vuttanayameva. Assāti methunadhammassa.
「应被指出者」者，应被揭示、应被宣示者也。「以诸烦恼」者，以无惭等诸烦恼也。「从此开始」者，从粗恶语句开始也。「彼之业」者，名为行淫之业也。「见」等，如前所说之方法。「彼之」者，淫法之也。
Dvīhi dvīhi samāpajjitabbā dvayaṃdvayasamāpattīti āha ‘‘dvayena dvayena samāpajjitabbato’’ti. Rāgapariyuṭṭhānena sadisabhāvappattiyā mithunānaṃ idaṃ methunaṃ, methunameva dhammo methunadhammoti āha ‘‘ubhinnaṃ rattāna’’ntiādi. Tattha rattānanti methunarāgena rattānaṃ. Sārattānanti teneva rāgena ativiya rattānaṃ. Avassutānanti lokassādamittasanthavavasena uppannamethunarāgena tintānaṃ. Pariyuṭṭhitānanti methunarāguppattiyā pariyonaddhacittānaṃ. Sadisānanti rattatādīhi sadisānaṃ.
「应两两入定」，乃「双双入定」之义，故云「因应以两两入定故」。因染著而达到相似之状态，此乃二者之淫，淫即是法，故名淫法，故云「二染者」等。其中，「染者」者，以淫欲之染著而染者也。「深染者」者，以彼染著而极为染者也。「湿润者」者，以缘世间美味友伴交往而生起之淫欲染著所浸润者也。「缠覆者」者，以淫欲染著生起而心被覆盖者也。「相似者」者，以染著等而相似者也。
Yasmā ‘‘paṭisevati nāmā’’ti padaṃ mātikāya natthi, tasmā ‘‘paṭisevati nāmāti kasmā uddhaṭa’’nti yo maññati, tassa kāraṇaṃ dassento ‘‘paṭiseveyyāti ettha…pe… mātikāpada’’nti āha. Itthiyā nimittenāti idaṃ ‘‘maggena gacchatī’’tiādi viya daṭṭhabbaṃ. Yathā hi ‘‘maggena gacchatī’’ti vutte ‘‘maggaṃ gacchati, magge vā gacchatī’’ti ayamattho labbhati, evaṃ ‘‘itthiyā nimittena pavesetī’’ti vutte ‘‘itthiyā nimittaṃ paveseti, nimitte vā pavesetī’’ti ayamattho labbhati. Idañca yebhuyyena purisapayogadassanatthaṃ vuttaṃ. Nimittaṃ aṅgajātanti atthato ekaṃ. Pavesanaṃ nāma na bahi chupanamattanti āha ‘‘vātena asamphuṭṭhe allokāse’’ti. Abbhantarañhi pavesento ‘‘pavesetī’’ti vuccati, na bahi chupanto. Abbhantaranti ca pakatiyā sabbaso pihitassa nimittassa vātena asamphuṭṭhokāso vuccatīti.
由于「行淫者」一语在论母中并无此句，故对于认为「为何将『行淫者』提出」之人，为示其缘由，故云「『应行淫』于此……乃至……论母语句」。「以女根」者，此应如「经由道路而行」等语句来理解。如说「经由道路而行」时，得「行于道路，或行于道中」之义；同样，说「以女根而插入」时，得「插入女根，或插入于根中」之义。此乃大多为示男性行为而说。「根」与「生殖器」，其义为一。所谓「插入」并非指仅在外部接触，故云「于风所未触及之空处」。插入内部者方称「插入」，非仅接触外部者。所谓「内部」，就常态而言，指完全封闭之根所未被风触及之空处也。
Idāni sabbathā lesokāsapidahanatthaṃ itthinimitte purisanimitte ca labbhamānaṃ pavesakāle aññamaññaṃ phassārahaṃ padesavisesaṃ vibhajitvā dassento ‘‘itthinimitte cattāri passānī’’tiādimāha. Vātena hi asamphuṭṭhe allokāse yattha katthaci ekenapi padesena chupitvā pavesento ‘‘pavesetī’’ti vuccati. Vemajjhanti yathā cattāri passāni asamphusanto paveseti, evaṃ katavivarassa itthinimittassa heṭṭhimatalaṃ vuccati , purisanimitte pana majjhanti aggakoṭiṃ sandhāya vadati. Uparīti aggakoṭito uparibhāgappadeso. Idañca majjhena samiñjitvā pavesentassa majjhimapabbasamiñjitaṅguliṃ katthaci pavesentassa aṅguliyā majjhimapabbapiṭṭhisadisaṃ aṅgajātassa uparibhāgavemajjhaṃ sandhāya vuttaṃ. Heṭṭhā pavesentoti itthinimittassa heṭṭhimabhāgena chupantaṃ pavesento. Majjhena pavesentoti abbhantaratalaṃ chupitvā majjhena pavesento. Katthaci acchupantaṃ pavesetvā nīharantassa hi natthi pārājikaṃ, dukkaṭaṃ pana hoti chinnasīsavatthusmiṃ vaṭṭakate mukhe acchupantaṃ pavesetvā nīharantassa viya. Majjheneva chupantaṃ pavesentoti aggakoṭiyā chupantaṃ pavesento. Majjhimapabbapiṭṭhiyā samiñjitaṅgulinti sambandho. Atha vā samiñjitaṅguliṃ majjhimapabbapiṭṭhiyā pavesento viyāti yojetabbaṃ. Saṅkocetvāti nimittamajjhena bhinditvā. Uparibhāgenāti saṅkocitassa uparibhāgakoṭiyā. Idāni purisanimittassa heṭṭhā vuttesu chasu ṭhānesu uparīti vuttaṭṭhānantarassa vasena visuṃ cattāri passāni gahetvā purisanimitte dasadhā ṭhānabhedaṃ dassento ‘‘tatthā’’tiādimāha. Heṭṭhā pana visuṃ tāni aggahetvā ‘‘cattāri passānī’’ti vacanasāmaññatopi visuṃ visuṃ labbhamānāni ekaccaṃ gahetvā cha ṭhānāni vuttāni. Tulādaṇḍasadisaṃ pavesentassāti ujukaṃ pavesentassa.
现在说到，无论是为了除去污秽、饥渴和燃烧之苦，还是因为女性标志，或男性标志，在入室之时，彼此分明地触及身体局部，分开具体位置，以示分别，于是说『为女性标志观察四处』等言。风因尚未明显拂过之光线，在某处隐蔽着并进入者，谓之『入室』。好似中隐处，观察四处不显，入室一样，谓此女性标志低处；男性标志则居中，称其为「顶壳」的结合。顶壳者为中上部分地方。此时，处于中间压合状态进入者，指以某指进入，该指因位置相当于中间指所承受部分，故称其为中间部分的压合。下部进入者，则为隐藏于女性标志下端部份入室；中部进入者是指隐藏于体内的进入。若有人无隐藏而入，若是潜入，则非犯巴拉基戒，是恶行，犹如剪断头发污秽之事，犯此入室即如潜藏般。中间隐藏入室，即为以顶壳隐藏而入。中间指与压合部位相关联，由此知婚姻性行为乃以中指压合部位进入为主。压合即指中心处断开，隐藏入顶壳部位。现在说，六处讲及男性标志下方部分，顶壳上方部分之间隔定一处，有清净之处，持四指完整把持，显示男性标志分为十种部位，于是说『那里』等。下端握持完整者，有时不握持所谓四指；握持完整与否皆有，但若只部分握持，六处说有六部分。如弓杆般直入者，谓之挺直之入室。
Nimitte jātanti attano nimitte jātaṃ. Cammakhīlanti nimitte uṭṭhitaṃ cammameva. ‘‘Uṇṇigaṇḍo’’tipi vadanti. Nimitte jātampi cammakhīlādi nimittamevāti āha ‘‘āpatti pārājikassā’’ti. ‘‘Upahatakāyappasāda’’nti avatvā ‘‘naṭṭhakāyappasāda’’nti vacanaṃ upādinnabhāvassa natthitādassanatthaṃ. Tenevāha – ‘‘matacammaṃ vā sukkhapīḷakaṃ vā’’ti. Sati hi upādinnabhāve upahatepi kāyappasāde upahatindriyavatthusmiṃ viya pārājikāpattiyeva siyā, matacammaṃ pana sukkhapīḷakañca anupādinnakaṃ upādinnakeyeva ca pārājikāpatti. Tenevāha ‘‘āpatti dukkaṭassā’’ti. Na ca evaṃ karontassa anāpatti sakkā vattunti dukkaṭaṃ vuttaṃ, itthinimittassa pana naṭṭhepi upādinnabhāve pārājikāpattiyeva. Mate akkhāyite yebhuyyena akkhāyite pārājikāpattivacanato methunassādenāti iminā kāyasaṃsaggarāgaṃ nivatteti. Sati hi kāyasaṃsaggarāge saṅghādisesova siyā, bījānipi nimittasaṅkhyaṃ na gacchantīti dukkaṭameva vuttaṃ. ‘‘Nimittena nimittaṃ pavesetī’’ti hi vuttaṃ.
标志者即自身标志所起者。皮肤痂者，即因标志而生的皮肤局部状痂。又名「疣块」。因标志所生之痂，称为犯巴拉基戒。因毁坏身体外屑处，称为身体毁坏过失；因尸体不能显现处，故称为身体残缺。所谓身体毁坏，是指因所属身体部分上有损坏，故称。若说『自身皮肤可为硬块或硬皮』，这里指的是即使有坚硬皮块或硬皮，仍属身体损坏过失之内。若在持有上，虽为破损，也成犯戒。这里指由内界念念相续的皮肤损坏，若破坏者应犯巴拉基戒；即使不犯戒者，也有不好行为，但对女性标志损坏时，仍成犯戒。根据理说，因大多数理据显明说犯巴拉基戒者，因性行为而触及身体影响者消除性欲之邪，故称此恶行为。若非如此，则无犯戒。因照此理说，应当取自身标志进入另一标志。
Idāni imissā methunakathāya asabbhirūpattā ‘‘īdisaṃ ṭhānaṃ kathentehi suṇantehi ca evaṃ paṭipajjitabba’’nti anusāsanto ‘‘ayañca methunakathā nāmā’’tiādimāha. Methunakathāya rāgavuddhihetuttā hāsavisayattā ca tadubhayanivattanatthaṃ paṭikūlamanasikārādīsu niyojeti. Paṭikūlamanasikārena hi rāgo nivattati, samaṇasaññādīsu paccupaṭṭhitesu hāso nivattati. Sattānuddayāyāti sattānaṃ apāyadukkhādīhi anurakkhaṇatthaṃ. Lokānukampāyāti sattalokavisayāya anukampāya.
现在，由于不纯的性交谈论，令听闻者生起厌恶，因此说『对此处应当如此守护与听闻』。又曰『这名为性交谈论』。此性交谈论因痴迷增长造作而起，因嬉笑事故产生，因回避诸不善念头而生。恶趣者数量，旨在护持众生免受惨苦。慈悯众生，因情而引发悲悯。
Mukhaṃ apidhāyāti mukhaṃ apidahitvā, yena kenaci pamādena kadāci mandahāso bhaveyya, tadā garuttaṃ kuppeyya, tasmā tādise kāle garubhāvassa avikopanatthaṃ bījakena mukhaṃ paṭicchādetvā nisīditabbanti adhippāyo. Atha vā mukhaṃ apidhāyāti mukhaṃ pidahitvāti attho. Bījakena mukhaṃ paṭicchādetvā hasamānena na nisīditabbanti ayamettha adhippāyo. Dantavidaṃsakanti dante dassetvā vivaritvā cāti attho. Gabbhitenāti saṅkocaṃ anāpajjantena, ussāhajātenāti attho. Yadi hi ‘‘īdisaṃ nāma asabbhiṃ kathemī’’ti saṅkocaṃ āpajjeyya, atthavibhāvanaṃ na siyā, tasmā ‘‘tādisena sammāsambuddhenapi tāva īdisaṃ kathitaṃ, kimaṅgaṃ panāhaṃ kathemī’’ti evaṃ ussāhajātena kathetabbanti adhippāyo. Satthupaṭibhāgenāti satthukappena, satthusadisenāti attho.
“遮嘴”意为掩口，即以某种方式掩口，防止偶然轻笑产生。当此时，应以种子（象征妙法）遮盖口鼻而坐，不可随意开口笑言，此为教导。亦有人解释‘遮嘴’为掩口而非坐下。以种子遮盖口而笑者不可坐。所谓“露齿者”，意为露出牙齿而明示。怀孕者，意指未生怨者的羞愧。若有人问“此处为何名不净”，即若羞愧生起，则不应理会其理义，然后说“即使如来亦如是说此不净，何况我等”，此为教导。说“教意所在”者，是指受师教诲或由导师所教。
Mūlapaññattivaṇṇanā niṭṭhitā. · 根本制定的解释完毕。
Anupaññattivaṇṇanā随制的解释
Tiracchānesu gatāyāti tiracchānesu uppannāya. Yasmā tiracchānagatā nāma atikhuddakāpi honti, yesaṃ maggesu tilaphalamattampi pavesanaṃ nappahoti, tasmā na sabbāva tiracchānagatitthiyo pārājikavatthubhūtāti pavesanappahonakavasena labbhamānakatiracchānagatitthiyo paricchinditvā dassento ‘‘pārājikavatthubhūtā eva cetthā’’tiādimāha. Apadānaṃ ahimacchātiādigāthā pārājikavatthūnaṃ heṭṭhimaparicchedadassanatthaṃ porāṇehi ṭhapitā. Tattha ahīti jātiniddesena sabbāpi sappajāti saṅgahitāti āha – ‘‘ahiggahaṇena…pe… dīghajāti saṅgahitā’’ti. Tattha gonasāti sappavisesā, yesaṃ piṭṭhīsu mahantāni maṇḍalāni sandissanti. Macchaggahaṇaṃ odakajātiyā upalakkhaṇapadanti āha – ‘‘macchaggahaṇena…pe… odakajāti saṅgahitā’’ti. Teneva maṇḍūkakacchapānaṃ sapādakattepi odakajātikattā saṅgaho kato.
「走入畜生界」意指进入畜生道。因畜生道众生极小，甚至连轻微果报都无法承受故。并非所有畜生道都是犯巴拉基戒之地，而是极为罕见的畜生道成为犯戒罪地，因此分明指出『这里只为犯转换戒律之地』。关于阿帕达那所载诸无害语歌颂，乃示犯戒罪地的下部拆分区域。『无害』指一切善生及净净生理合体，即认为诸善众生于众生相续中集合成“长寿之道”。其中“公牛”指善相众生，其皮至为广大。鱼王指水族众生，特征为善德的相续。以此乌龟及其他爬行动物相类，如水生诸类合聚形成群。
Mukhasaṇṭhānanti oṭṭhacammasaṇṭhānaṃ. Vaṇasaṅkhepaṃ gacchatīti vaṇasaṅgahaṃ gacchati navasu vaṇamukhesu saṅgahitattāti adhippāyo. Vaṇe thullaccayañca ‘‘amaggena amaggaṃ paveseti, āpatti thullaccayassā’’ti imassa vasena veditabbaṃ. Tasmiñhi sutte dvīsu sambhinnavaṇesu ekena vaṇena pavesetvā dutiyena nīharantassa thullaccayaṃ vuttaṃ. Vakkhati ca ‘‘imassa suttassa anulomavasena sabbattha vaṇasaṅkhepe thullaccayaṃ veditabba’’nti (pārā. aṭṭha. 1.66). Kukkuṭiggahaṇampi sabbāya pakkhijātiyā upalakkhaṇapadanti āha – ‘‘kukkuṭiggahaṇena…pe… pakkhijāti saṅgahitā’’ti. Majjāriggahaṇampi catuppadajātiyā upalakkhaṇapadanti daṭṭhabbaṃ. Tenāha – ‘‘majjāriggahaṇena…pe… catuppadajāti saṅgahitā’’ti. Rukkhasunakhā nāma kalandakātipi vadanti. Maṅgusāti naṅgulā.
“口合处”意指剥落皮肤处。所谓“林聚集合”意指集中聚集在新树的林缘处。意指聚合力。法义为：林中集合树木之意。据此，经中说“在树林中集合时，有不合习者入，犯严重戒律”，此乃此文应知之所在。经文中提及两种聚合，初为鸡群集合，即诸禽类聚合。又称猕猴集合，有四足种族特征，应当观察。所谓树叶柄，即树枝末端细节。箐即指手指。
Parājita-saddo upasaggassa vuddhiṃ katvā ta-kārassa ca ka-kāraṃ katvā pārājikoti niddiṭṭhoti āha ‘‘pārājikoti parājito’’ti. ‘‘Katthaci āpattīti ‘pārājikena dhammena anuddhaṃseyyā’tiādīsu (pārā. 384, 391), katthaci sikkhāpadanti idaṃ pana disvā jānitabba’’nti gaṇṭhipadesu vuttaṃ. Parājayatīti pārājikaṃ, pārājikāti ca kattusādhanena pārājika-saddena sikkhāpadaṃ āpatti ca vuccatīti dassento āha ‘‘yo taṃ atikkamatī’’tiādi. Puggalo pana kammasādhanena pārājika-saddena vuccatīti dassento āha ‘‘puggalo yasmā parājito’’tiādi.
关于违反巴拉基戒（即巴拉基错误）的用语，注疏先说明用词的起源和含义。用“巴拉基”一词，原由是从增益定罪的词根“错误”及相关造词而来，称为“巴拉基”，意即犯了严重戒律的过失。巴拉基是通过具体行为形成的，被称为“巴拉基错误行为”的戒律违犯。注疏引文“谁越过此戒”等，表明这是对戒律严格的定义。此处“犯巴拉基者”意指行为上确立了该错误，而“犯巴拉基的个体”则是指确实因业力而被此罪名称之为犯戒者。
Etameva hi atthaṃ sandhāyāti ‘‘taṃ āpattiṃ āpanno puggalo parājito hoti parājayamāpanno’’ti etamatthaṃ sandhāya. Cuto paraddhotiādinā hi taṃ āpattiṃ āpannapuggalo cuto hoti parājito parājayaṃ āpannoti ayamattho viññāyati, na pana puggalo pārājiko nāma hotīti etamatthaṃ sandhāyāti evamattho gahetabbo. Na hi parivārepi gāthā puggalavuttipārājikasaddanibbacanadassanatthaṃ vuttā āpattivuttīnaṃ pārājikā-disaddānaṃ nibbacanavibhāgappasaṅge vuttattā. Ayañhi parivāragāthāya attho (pari. aṭṭha. 339) – yadidaṃ puggalāpattisikkhāpadapārājikesu āpattipārājikaṃ nāma vuttaṃ, taṃ āpajjanto puggalo yasmā parājito parājayamāpanno saddhamā cuto paraddho bhaṭṭho niraṅkato ca hoti, anīhaṭe tasmiṃ puggale puna uposathapavāraṇādibhedo saṃvāso natthi, tenetaṃ iti vuccati tena kāraṇena etaṃ āpattipārājikaṃ iti vuccatīti. Ayaṃ panettha saṅkhepattho – yasmā parājito hoti etena, tasmā etaṃ pārājikanti vuccatīti. Paribhaṭṭhoti sāsanato bhaṭṭho, parihīnoti attho. Chinnoti antarā khaṇḍito.
此处说明“犯戒者即为犯巴拉基”，意在强调一旦犯此罪，该人即为犯戒者，从而获得犯戒的罪名。又回答了为何用“犯巴拉基的人”而不用“犯巴拉基戒律的人”称呼。且“断戒”用语说明，犯巴拉基后，此人自动成为违戒者，其后的别的戒律效力也不复存在，称为“断戒者”。这是对犯巴拉基本义的详细分析，强调犯戒行为与个体身份的统一。并且说明用“巴拉基戒律”称呼犯戒过失是基于戒律被击破、败坏的意涵，故称此违犯之行为为“巴拉基戒”，而犯戒者则称“犯戒者”。
Saddhiṃ yojanāyāti padayojanāya saddhiṃ. Catubbidhaṃ saṅghakammanti apalokanādivasena catubbidhaṃ kammaṃ. Sīmāparicchinnehīti ekasīmāpariyāpannehi. Pakatattā nāma pārājikaṃ anāpannā anukkhittā ca. Pañcavidhopīti nidānuddesādivasena pañcavidhopi. Nahāpitapubbakānaṃ viya odhisaanuññātaṃ ṭhapetvā avasesaṃ sabbampi sikkhāpadaṃ sabbehipi lajjīpuggalehi anatikkamanīyattā vuttaṃ ‘‘sabbehipi lajjīpuggalehi samaṃ sikkhitabbabhāvato’’ti. Samanti saddhiṃ, ekappahārena vā. Sikkhitabbabhāvatoti anatikkamanavasena uggahaparipucchādinā ca sikkhitabbabhāvato. Sāmaññasikkhāpadesu ‘‘idaṃ tayā na sikkhitabba’’nti evaṃ abahikātabbato ‘‘na ekopi tato bahiddhā sandissatī’’ti vuttaṃ. Yaṃ taṃ vuttanti sambandho.
关于“同一”、“四种僧团行为”等概念。此处“同”指通过语义联系而成的词汇指称。四种僧团行为依据观察和区分而分明。边界围绕含义，是指完全处于一境界之内。所谓巴拉基，即未被接纳、而是已确立的严重违戒。五种不同的行为类别，依据观察和说明。“众多害羞的比库都有统一的戒律修学原则。”“同”是通过排除不合格行为而确定须学习修习戒律。于沙门比库戒律中，“这不应由她学习”，即禁止越界的规定，指出了戒律制度下的相关联系。
§56
56.Na kevalaṃ itthiyā eva nimittaṃ pārājikavatthūti iminā kevalaṃ itthiyā eva nimittaṃ pārājikavatthu na hoti, atha kho ubhatobyañjanakapaṇḍakapurisānampi nimittaṃ pārājikavatthūti dasseti. Na ca manussitthiyā evāti iminā pana manussitthiyā eva nimittaṃ pārājikavatthu na hoti, amanussitthitiracchānagatitthiamanussubhatobyañjanakādīnampi nimittaṃ pārājikavatthūti dasseti. ‘‘Vatthumeva na hotīti amanussitthipasaṅgena āgataṃ suvaṇṇarajatādimayaṃ paṭikkhipatī’’ti tīsupi gaṇṭhipadesu vuttaṃ, taṃ yuttaṃ viya na dissati. Na hi ito pubbe amanussitthiggahaṇaṃ kataṃ atthi, yena tappasaṅgo siyā. Idāneva hi ‘‘tisso itthiyo’’tiādinā amanussitthiggahaṇaṃ kataṃ, na ca amanussitthiggahaṇena suvaṇṇarajatādimayānaṃ pasaṅgo yutto. Manussāmanussatiracchānajātivasena tividhā katvā pārājikavatthubhūtasattānaṃ niddesena suvaṇṇarajatādimayānaṃ pasaṅgassa nivattitattā. Tathā hi itthipurisādīsu manussāmanussādīsu vā kañci anāmasitvā avisesena ‘‘methunaṃ dhammaṃ paṭiseveyyā’’ti ettakameva mātikāyaṃ vuttaṃ. Tassa padabhājane ca ‘‘paṭisevati nāmā’’ti mātikaṃ padaṃ uddharitvā ‘‘yo nimittena nimittaṃ aṅgajātena aṅgajātaṃ antamaso tilaphalamattampi paveseti, eso paṭisevati nāmā’’ti paṭisevanākārova dassito, na pana pārājikavatthubhūtanimittanissayā manussāmanussatiracchānagatā itthipurisapaṇḍakaubhatobyañjanakā niyametvā dassitā, tasmā ‘‘itthiyā eva nu kho nimittaṃ pārājikavatthu, udāhu aññesampī’’ti evamādi sandeho siyā, nimittavohāro ca suvaṇṇarajatādimayarūpakesu ca labbhatiyeva. Teneva vinītavatthūsu (pārā. 71) ‘‘lepacittassa nimittaṃ aṅgajātena chupi, dārudhītalikāya nimittaṃ aṅgajātena chupī’’ti vuttaṃ, tasmā nimittasāmaññato ‘‘suvaṇṇarajatādimayānampi nimittaṃ pārājikavatthu hoti, na hotī’’ti kassaci āsaṅkā siyā. Teneva ‘‘lepacittādivatthūsu tassa kukkuccaṃ ahosī’’ti vuttaṃ. Tasmā tadāsaṅkānivattanatthaṃ pārājikavatthubhūtasattaniyamanatthañca jātivasena manussāmanussādito tidhā katvā pārājikavatthubhūte satte bhagavā vibhajitvā dasseti, tasmā ‘‘vatthumeva na hotī’’ti nimittasāmaññato pasaṅgāgataṃ suvaṇṇarajatādimayānaṃ nimittaṃ paṭikkhipatīti vattabbaṃ.
述及巴拉基过失并非仅以女性作为标志，亦适用于双性人和性无定形者，反驳仅以女性为巴拉基罪因的误解。巴拉基罪名非仅限于人形中的女性标识，也包含非人类及变异性别形态。经文及注疏引证论述将此多样性纳入巴拉基范畴，说明戒律系统涵盖多种性别与形态，如金银宝物等外在属性非巴拉基罪因，且戒律对不同形态众生皆有适用性。强调所谓“以女性为唯一定戒标志”的误会，实际戒律分类复杂多层，包含对各种众生不同的调控准则。此处借助文字分解详细阐明戒律条文的真正意图及其适用范围。
Tayo maggeti bhummatthe upayogavacananti āha ‘‘tīsu maggesūti attho veditabbo’’ti. Evaṃ sabbatthāti iminā ‘‘dve magge’’ti etthāpi dvīsu maggesūti attho veditabboti atidissati.
关于“三道”的含义及其佛法层次的用语，说明“三道”之意在于地，意指三种修行之路。文中宣称“三道”指向三个“道”的具体用法，并说明以此引申出来的“二道”说法在此语境中也可理解，只是范围有所不同，如此才不会有歧义。此处释义明白化，将原文中所指三种修行阶层和二种层面加以区分，方便理解语意。
Anupaññattivaṇṇanā niṭṭhitā. · 随制的解释完毕。
Paṭhamacatukkakathāvaṇṇanā第一四法论的解释
§57
57.Assāti ākhyātikapadanti tassa atthaṃ dassento ‘‘hotī’’ti āha. Gaṇṭhipadesu pana ‘‘assāti puggalaṃ parāmasitvā hotīti vacanaseso dassito’’tipi atthavikappo dassito, na so sundarataro. Yadi hi vacanaseso adhippeto siyā, ‘‘hotī’’ti vattabbaṃ, teneva aññasmiṃ atthavikappe hotīti vacanaseso kato.
“assāti”一词解释为叙述已成事实的动词“存在”，意指“某人存在、在位”。注疏指出，用于辨析经文中该词的涵盖意义，举例说明该词用法表明某人已被认可或已成事实。若要加以解释，这词“一定要说作‘存在’”更为美好恰当。由此，可类比解释其他语境下的用法，准确把握原文意义。
§58
58.Sādiyantassevāti ettha sādiyanaṃ nāma sevetukāmatācittassa upaṭṭhāpananti āha ‘‘paṭisevanacittasamaṅgissā’’ti. ‘‘Paṭipakkhaṃ atthayantīti sikkhākāmānaṃ bhikkhūnaṃ paṭipakkhaṃ dussīlabhāvaṃ atthayantī’’ti gaṇṭhipadesu vuttaṃ. Attano veripuggalassa pana paṭipakkhabhūtaṃ kañci amittaṃ atthayanti gavesantīti evamettha attho daṭṭhabbo. Paccatthikā hi attano veriṃ nāsetukāmā tassa paṭipakkhabhūtaṃ kañci amittaṃ attano sahāyabhāvamupagacchantaṃ icchanti. Rājapaccatthikādīnaṃ upari vakkhamānattā tadanurūpavasena atthaṃ dassento ‘‘bhikkhū eva paccatthikā bhikkhupaccatthikā’’ti āha. ‘‘Bhikkhussa paccatthikā bhikkhupaccatthikā’’ti evaṃ pana vuccamāne bhikkhussa paccatthikā rājādayopi ettheva saṅgayhantīti rājapaccatthikādayo visuṃ na vattabbā siyuṃ, aññattha pana bhikkhussa paccatthikā bhikkhupaccatthikāti ayamattho labbhateva ‘‘sāsanapaccatthikā’’ti yathā. Issāpakatāti paresaṃ lābhasakkārādiasahanalakkhaṇāya issāya abhibhūtā. Nipparipphandanti paripphandavirahitaṃ, yathā calituṃ parivattituṃ na sakkoti, tathā gahetvāti attho. Sampayojentīti vaccamaggena saddhiṃ yojenti.
第五十八条。关于“欢喜侍奉”一辞，此处“欢喜”乃指有侍奉欲心之意，称“欢喜”者，谓具侍奉意愿之心称为“欢喜”。经文云“心念侍奉者必共侍奉”，谓学戒之比库对与之相对之人心中现出恶习之状态。结语曰某些恶缘之人，寻求对己不利之事理，便是此义。因缘起者，欲消除己之仇敌，尤求对己为害之事物如同取得助缘。以国王等为缘起，示现相应意涵，曰“比库即是缘起者，比库之缘起”云云。在称谓“比库缘起”时，纵然王等亦不能视为纯净缘起，因他义而得“比库缘起”者，唯有这教法缘起者如是。嫉妒不肯容人称为他人得利，乃以嫉妒为主导，谓为恶意支配。比喻无力行动时，谓“不能转动”，取其形相。合和结合，谓语之合意也。
Tasmiṃ khaṇeti tasmiṃ pavesanakkhaṇe, aggato yāva mūlā pavesanakālo ‘‘pavesanakkhaṇo’’ti vuccati. Sādiyanaṃ nāma sevanacittassa uppādananti āha ‘‘sevanacittaṃ upaṭṭhāpetī’’ti. Paviṭṭhakāleti aṅgajātassa yattakaṃ ṭhānaṃ pavesanārahaṃ, tattakaṃ anavasesato paviṭṭhakāle. Evaṃ paviṭṭhassa uddharaṇārambhato antarā ṭhitakālo ṭhitaṃ nāma. Aṭṭhakathāyaṃ pana mātugāmassa sukkavissaṭṭhiṃ patvā sabbathā vāyamato oramitvā ṭhitakālaṃ sandhāya ‘‘sukkavissaṭṭhisamaye’’ti vuttaṃ. Uddharaṇaṃ nāma yāva aggā nīharaṇakāloti āha – ‘‘nīharaṇakāle paṭisevanacittaṃ upaṭṭhāpetī’’ti. Aṅgārakāsunti aṅgārarāsiṃ. Evarūpe kāle asādiyanaṃ nāma na sabbesaṃ visayoti āha ‘‘imañhi evarūpaṃ āraddhavipassaka’’ntiādi . Ekādasahi aggīhīti rāgadosamohajātijarāmaraṇasokaparidevadukkhadomanassupāyāsasaṅkhātehi ekādasahi aggīhi. Rāgādayo hi anuḍahanaṭṭhena ‘‘aggī’’ti vuccanti. Te hi yassa santi , taṃ niḍahanti, mahāpariḷāhā ca honti dunnibbāpayā ca. Bhagavatā ca dummaṅkūnaṃ puggalānaṃ niggaho icchitoyevāti āha – ‘‘paccatthikānañcassa manorathavighātaṃ karonto’’ti. Assāti asādiyantassa yathāvuttaguṇasamaṅgissa.
“彼时刻”即入时之刻，开始进入直至根本，称为“入时”。欢喜即侍奉意念之生，此意念生时称“侍奉意念起”。“入处”者乃肢体所属部位，指不挑选之入处。经云母乡萧萧倒疾走，前后努力奔走，便是“萧萧时刻”之意。举例中说起至顶部之进入时刻，谓“进入时刻”也。“火星”即火焰之群。在此等时刻谓非欢喜，非对一切境界皆欢喜，谓“此中如是勤修观境者”等语。十一种火焰，代表由爱恨痴生起之种种苦恼，彼种火焰称为火焰。爱等诸烦恼如火焰，将其称为火焰。诸烦恼所在，烧毁之，大患亦生，不易灭除。世尊谓邪行苦人束缚，可知“缘起者尚且作意阻毁其愿”云。此处“无欢喜”者，依欢喜之义释如前。
Paṭhamacatukkakathāvaṇṇanā niṭṭhitā. · 第一四法论的解释完毕。
Ekūnasattatidvisatacatukkakathāvaṇṇanā二百六十九种四法论的解释
§59-60
59-60. Akkhāyitanimittā akkhāyita-saddena vuttā uttarapadalopenāti āha ‘‘soṇasiṅgālādīhi akkhāyitanimitta’’nti. Akkhāyitaṃ nimittaṃ yassā sā akkhāyitanimittā. ‘‘Jāgaranti’’ntiādi visesanarahitattā ‘‘suddhikacatukkānī’’ti vuttaṃ.
第五十九至六十条。因果名相故，以因果名号而指引，谓“与他如狮子族等以因果名相称”云。此“因果名相”为指示因果之相也。释云“醒觉”等词无特异色，称“四净处”等。
Samānācariyakā therāti ekācariyassa pāṭhakantevāsikā. Mahābhayeti brāhmaṇatissabhaye. Gaṅgāya aparabhāgo aparagaṅgaṃ. Vata reti garahatthe nipāto. Avissajjantena kiṃ kattabbanti āha ‘‘niccakālaṃ sotabba’’ntiādi. Evaṃ vinayagarukānanti iminā upari tehi vuccamānavinicchayassa garukaraṇīyatāya kāraṇaṃ vuttaṃ. Sabbaṃ pariyādiyitvāti sabbaṃ pārājikakkhettaṃ anavasesato gahetvā. Sotaṃ chinditvāti pārājikakkhette vītikkamasotaṃ chinditvā. Apaññattabhāvato yuttiabhāvato ca ‘‘pārājikacchāyā panettha na dissatī’’ti vuttaṃ. Keci pana ‘‘upaḍḍhakkhāyitabhāvassa dubbinicchayattā tattha pārājikaṃ na paññapesī’’ti vadanti, taṃ akāraṇaṃ, na ca dubbinicchayatā apaññattikāraṇaṃ yebhuyyakkhāyitādīsupi dubbinicchayabhāvassa samānattā. Upaḍḍhakkhāyitato hi kiñcideva adhikaṃ ūnaṃ vā yadi khāyitaṃ siyā, tampi yebhuyyena khāyitaṃ akkhāyitanti saṅkhyaṃ gacchatīti upaḍḍhakkhāyitamiva yebhuyyakkhāyitādīnipi dubbinicchayāneva. Apica upaḍḍhakkhāyitaṃ yadi sabhāvato pārājikakkhettaṃ siyā, na tattha bhagavā dubbinicchayanti pārājikaṃ na paññapeti.
“同老师长老”者，谓与一老师同一教法门下就读之学生。谓恐惧婆罗门提舍。恒河右岸者，指恒河之下流河段。诸言语难以舍弃，所谓“恒时取听”。为此谓“听经常应具足”。称此为律师导师，言此上文判别之成立缘故。谓详细审判诸巴拉基处，皆未残缺。断裂音声者，指巴拉基处破戒者之漏因断绝。因不明故，法理未能洞悉，故谓“此处巴拉基本影隐无见”。更有说“不当由于不明故，称彼巴拉基”为不妥。所谓不明者，如巴拉基等戒漏者，同为不明，故不得因不明而拒绝戒漏处。若由于戒损者多，则视为戒损。更若戒损本身实为巴拉基处，世尊不谓戒损者不妥，不宣此失。
Idāni therena katavinicchayameva upatthambhetvā aparampi tattha kāraṇaṃ dassento ‘‘apicā’’tiādimāha. Nimitte appamattikāpi maṃsarāji sace avasiṭṭhā hoti, taṃ yebhuyyakkhāyitameva hoti, tato paraṃ pana sabbaso khāyite nimitte dukkaṭamevāti dassento āha ‘‘tato paraṃ thullaccayaṃ natthī’’ti. Atha vā yebhuyyena khāyitaṃ nāma vaccamaggapassāvamaggamukhānaṃ catūsu koṭṭhāsesu dve koṭṭhāse atikkamma yāva tatiyakoṭṭhāsassa pariyosānā khāditaṃ, tato paraṃ pana tatiyakoṭṭhāsaṃ atikkamma yāva catutthakoṭṭhāsassa pariyosānā khāditaṃ dukkaṭavatthūti veditabbaṃ. Matasarīrasmiṃyeva veditabbanti ‘‘mataṃ yebhuyyena akkhāyita’’ntiādivacanato. ‘‘Yadipi nimittaṃ sabbaso khāyitantiādi sabbaṃ jīvamānakasarīrameva sandhāya vutta’’nti mahāgaṇṭhipade vuttaṃ. Kenaci pana ‘‘taṃ vīmaṃsitvā gahetabba’’nti likhitaṃ. Kimettha vīmaṃsitabbaṃ jīvamānakasarīrasseva adhikatattā matasarīre labbhamānassa vinicchayassa visuṃ vakkhamānattā ca. Teneva mātikāṭṭhakathāyampi (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā) –
现在长老以戒损审判为据，次又说其因，曰“然此所谓因缘，若肉疮者未成疮，亦属戒损，继而彻底腐烂，则全为腐败之因，故称不善”。又论若肉疮虽不完全成疮，若视解法门诸经论，四分律卷中一卷有二处以上破过未满第三处，继而超过第三与第四处闭合，谓此为不善事。亦可见于母体，又谓“所谓由肉疮腐败”，乃就生存肉身而言。大结品云“虽有因未尽腐败者，若戒漏处不除，戒则损坏”。或有谓“当检查取之”，写成文。为何应检查？盖因其审察重点在生存肉身，兼且就其审取消分，因详言之也，故于本品注释亦复见。
‘‘Jīvamānakasarīrassa vuttappakāre magge sacepi tacādīni anavasesetvā sabbaso chinne nimittasaṇṭhānamattaṃ paññāyati, tattha antamaso aṅgajāte uṭṭhikaṃ anaṭṭhakāyappasādaṃ pīḷakaṃ vā cammakhīlaṃ vā pavesentassapi sevanacitte sati pārājikaṃ, naṭṭhakāyappasādaṃ sukkhapīḷakaṃ vā matacammaṃ vā lomaṃ vā pavesentassa dukkaṭaṃ. Sace nimittasaṇṭhānamattampi anavasesetvā sabbaso maggo uppāṭito, tattha upakkamato vaṇasaṅkhepavasena thullaccaya’’nti –
生存肉身之法，若途径断除，虽不随意舍断，唯现存残疾之因所留，生存肉身若由此实地断灭，依此因仅存的法中，若有生存肉身诸处未舍断，亦属此理。若断除至因续发止，则断除处为全盖，而生存肉身乃复发起。故谓若有缘起不舍所灭之因，则道得生起，道终止之相，于此例中称为“恶结”。
Jīvamānakasarīrasmiṃyeva yathāvuttavinicchayo dassito.
在有生命之躯体中，正如所说的那样，已经显现了详尽的断见。
Sabbaso khāyitanti nimittappadese bahiṭṭhitaṃ chavicammaṃ sabbaso chinditvā soṇasiṅgālādīhi khāyitasadisaṃ kataṃ. Tenevāha ‘‘chavicammaṃ natthī’’ti. Nimittamaṃsassa pana abbhantare chavicammassa ca vijjamānattā ‘‘nimittasaṇṭhānaṃ paññāyatī’’ti vuttaṃ. Tenevāha ‘‘pavesanaṃ jāyatī’’ti. Nimittasaṇṭhānaṃ panaanavasesetvāti nimittākārena ṭhitaṃ chavicammamaṃsādiṃ anavasesetvā. Jīvamānakasarīre labbhamānavisesaṃ dassetvā idāni matasarīre labbhamānavisesaṃ dassento āha ‘‘matasarīre panā’’tiādi.
全部连皮带着的肉体，依其特征与处所被剔除外露，全部割断后，即如索那狮子等被吃食一般被食用。对此有说：「皮肉已无了。」关于肉身的特征，在皮肉的内部仍有存在，所以称为「特征的集聚」；因此说「生入其内」。特征集聚是指肉体连皮而不脱落的存在。说明在有生命之体中获得的特殊现象，今在母体中获得的特殊现象，将要陈说「也在母体中」之意。
Manussānaṃ jīvamānakasarīretiādinā pana akkhiādayopi vaṇasaṅgahaṃ gacchantīti vaṇena ekaparicchedaṃ katvā akkhiādīsupi thullaccayaṃ vuttaṃ. Tesañca vaṇasaṅgaho ‘‘navadvāro mahāvaṇo’’ti (mi. pa. 2.6.1) evamādisuttānusārena veditabbo. Tiracchānagatānaṃ akkhikaṇṇavaṇesu dukkaṭaṃ pana aṭṭhakathāppamāṇena gahetabbaṃ. Yathā hi manussāmanussatiracchānagatesu vaccamaggapassāvamaggamukhānaṃ pārājikavatthubhāve nānākaraṇaṃ natthi, evaṃ akkhiādīnampi thullaccayādivatthubhāve ninnānākaraṇena bhavitabbaṃ. Vaṇe thullaccayañca ‘‘amaggena amaggaṃ paveseti, āpatti thullaccayassā’’ti (pārā. 66) sāmaññato vuttaṃ, na pana ‘‘manussāna’’nti visesanaṃ atthi. Yadi ca tiracchānagatānaṃ vaṇesu thullaccayena na bhavitabbaṃ, pataṅgamukhamaṇḍūkassa mukhasaṇṭhāne vaṇasaṅkhepato thullaccayaṃ na vattabbaṃ, vuttañca, tasmā aṭṭhakathācariyā evettha pamāṇaṃ. Bhagavato adhippāyaññuno hi aṭṭhakathācariyā. Teneva vuttaṃ ‘‘buddhena dhammo vinayo ca vutto, yo tassa puttehi tatheva ñāto’’tiādi (pārā. aṭṭha. 1.). Manussānanti itthipurisapaṇḍakaubhatobyañjanakānaṃ sāmaññato vuttaṃ. Vatthikosesūti vatthipuṭesu purisānaṃ aṅgajātakosesu. Matasarīraṃ yāva uddhumātakādibhāvena kuthitaṃ na hoti, tāva allasarīranti veditabbaṃ. Tenāha – ‘‘yadā pana sarīraṃ uddhumātakaṃ hotī’’tiādi. Pārājikavatthuñca thullaccayavatthuñca vijahatīti ettha pārājikavatthubhāvaṃ thullaccayavatthubhāvañca vijahatīti attho veditabbo. Matānaṃ tiracchānagatānanti sambandho.
对于人们所谓的有生命之躯体，眼等诸根亦如聚合的皮肤被归纳为一类；成一片聚合集，眼等根处有不纯洁的污秽，属于最粗陋之类。其所聚合之处称为「九门之大聚」(出自小本毗奈耶)，应依佛典经文这样理解。对于斜行里的眼耳等聚合物，因注疏数量有限，须谨慎处理。譬如，人们于谤言斜入处视为犯巴拉基事由，缘于恶根断绝事实，此理应理解。同样眼耳等也有犯下粗陋类事由的情形。注疏中记载，闯入最粗陋处是犯粗陋罪，是通例规矩，并无「仅限于人」之义。若斜行处不犯粗陋罪，则鸟类、蛙类等口内聚合处众多皮肤类聚合不谓粗陋，而注疏说道这是标准。佛陀教导的长老注疏师是此标准所依。佛言：「世尊已说法及律法，其子弟亦应知之。」人们是指一般男女，通例如此说。粗陋聚合，即四大所成之人身皮肤群。母体中因胎水等原因未成形之处，即称为未成形身。故说：「如果身为未成形……。」巴拉基律章及粗陋律章既包含此理，当理解为巴拉基律章和粗陋律章理义兼有。母体中未成形的即斜行体之属。
Methunarāgena vatthikosaṃ pavesentassa thullaccayaṃ vuttanti āha ‘‘patthikosaṃ appavesento’’ti. Itthiyā appavesentoti itthiyā nimittaṃ appavesento. Appavesentoti ca pavesanādhippāyassa abhāvaṃ dasseti. Pavesanādhippāyena bahi chupantassa pana methunassa pubbapayogattā dukkaṭeneva bhavitabbaṃ. Nimittena nimittaṃ chupati, thullaccayanti idaṃ ‘‘na ca, bhikkhave, rattacittena aṅgajātaṃ chupitabbaṃ, yo chupeyya, āpatti thullaccayassā’’ti (mahāva. 252) imassa suttassa vasena vuttaṃ. Tattha ca kesañci aññathāpi atthavikappassa vidhiṃ dassento ‘‘mahāaṭṭhakathāyaṃ panā’’tiādimāha. Tattha kiñcāpi ‘‘katvā mahāaṭṭhakathaṃ sarīra’’nti (pārā. aṭṭha. 1.ganthārambhakathā) vuttaṃ, tathāpi sesaaṭṭhakathāsu ‘‘methunarāgena mukhenā’’ti vacanassa abhāvaṃ dassetuṃ ‘‘mahāaṭṭhakathāyaṃ panā’’ti vuttaṃ. ‘‘Aṅgajātenā’’ti avuttattā ‘‘avisesenā’’ti vuttaṃ.
因夫妻欲染而入皮肤聚合之处，称为粗陋。说：「不入产门。」此妇入指妇之标识。所谓不入，表示未达阴道之意。因性交意志外之他因，女子的尿道等处不应视为夫妻犯戒处。对缘由以外之特征的处理，应依大注疏之说。又于各般大注疏中无「夫妻欲染而经口」之语，亦据大注疏陈说。因「未生虫」之类非明说，故称为「无特殊」。
Idāni mahāaṭṭhakathaṃ pāḷiyā saṃsanditvā dassento ‘‘yaṃ tāva mahāaṭṭhakathāya’’ntiādimāha. Itarathā hi dukkaṭaṃ siyāti pakatimukhena chupantassa visāṇādiggahaṇe viya dukkaṭaṃ siyā. Evaṃ mahāaṭṭhakathaṃ pāḷiyā saṃsanditvā idāni tattha kesañci aññathā atthavikappaṃ dassento ‘‘keci panā’’tiādimāha. Saṅghādisesoti kāyasaṃsaggasikkhāpadena saṅghādiseso. Vuttanayenevāti methunarāgeneva. ‘‘Nimittamukhenā’’ti vuttattā tiracchānagatitthiyā passāvamaggaṃ methunarāgena pakatimukhena chupantassa dukkaṭanti veditabbaṃ. Kāyasaṃsaggarāgena dukkaṭanti nimittamukhena vā pakatimukhena vā kāyasaṃsaggarāgena chupantassa dukkaṭameva.
现在说明大注疏以巴利语整理时说：「此称为大注疏。」其他情况下，若疑因缘导致犯戒，犹如通过皮肤或甲缝觉察针刺苦楚感一般可知为犯戒。故亦称大注疏。又说「有些如此」，即指出例外情况。按律法，身体接触罪即为婆罗门戒法之违反。因而依缘由可知，斜行体妇女以夫妻缘由诱触被视为犯戒。所谓身体接触罪，是指接触时已有夫妻罪故障，且接触致使苦楚者。同样身体接触缘由亦有说明。
Ekūnasattatidvisatacatukkakathāvaṇṇanā niṭṭhitā. · 七十九、二、三、四法论释毕。
Santhatacatukkabhedakathāvaṇṇanā铺展四法分别论释
§61-2
61-2.Paṭipannakassāti āraddhavipassakassa. Upādinnakanti kāyindriyaṃ sandhāya vuttaṃ. Upādinnakena phusatīti upādinnakena phusīyati ghaṭṭīyatīti evaṃ kammani ya-kāralopena attho veditabbo. Atha vā evaṃ karonto kiñci upādinnakaṃ upādinnakena na phusati na ghaṭṭetīti evamettha attho daṭṭhabbo. Lesaṃ oḍḍessantīti lesaṃ samuṭṭhāpessanti, parikappessantīti vuttaṃ hoti. Santhatādibhedehi bhinditvāti santhatādivisesanehi visesetvā, santhatādīhi catūhi yojetvāti vuttaṃ hoti.
所谓已修习观法者即是具有强烈观察力者。所谓执持是指执持身根，意思指出依律法中以执持身根而为之行为。若行者如此行，则执持者无法触及或污染该物，应当如此理解。所余未尽者，称之为生起未尽。依据各类依止的区别，有四种依止，即指接连的四种依止。
Santhatāyāti ekadese samudāyavohāro ‘‘paṭo daḍḍho’’tiādīsu viya. Tathā hi paṭassa ekadesepi daḍḍhe ‘‘paṭo daḍḍho’’ti voharanti , evaṃ itthiyā vaccamaggādīsu kismiñci magge santhate itthī ‘‘santhatā’’ti vuccati. Tenāha ‘‘santhatā nāmā’’tiādi. Vatthādīni anto appavesetvā bahi ṭhapetvā bandhanaṃ sandhāya ‘‘paliveṭhetvā’’ti vuttaṃ. Ekadese samudāyavohāravaseneva bhikkhupi ‘‘santhato’’ti vuccatīti āha ‘‘santhato nāmā’’tiādi. Yattake paviṭṭheti tilaphalamatte paviṭṭhe. Akkhiādimhi santhatepi yathāvatthukamevāti āha ‘‘thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭameva hotī’’ti.
「相续」是指一处之内合成一集合的保障，类似于『紧贴牢固』等表达。确实，一处之内坚固时，称之为『紧贴牢固』。依此类推，在女性的言语风格中，若某一行路或方法上有相续，女性则称之为『相续』。故云『相续名』等。譬如织造布匹等，线头未进入里面，放在外面连接缚牢，则称作『反缠绕』。在某处成集合的用语中，比库若处于其中，则称之为『相续者』，故云『相续者名』等。所谓所进入的，就是完全进入到缝隙之间。犹如眼病等聚合处，实为正当所需，故云『重大秽处中即有重大秽，恶行为处中即有恶行。』
Khāṇuṃ ghaṭṭentassa dukkaṭanti itthinimittassa anto khāṇuṃ pavesetvā samatalaṃ atirittaṃ vā khāṇuṃ ghaṭṭentassa dukkaṭaṃ pavesābhāvato. Sace pana īsakaṃ anto pavisitvā ṭhitaṃ khāṇukameva aṅgajātena chupati, pārājikameva. Tassa talanti veḷunaḷādikassa antotalaṃ. Vinītavatthūsu ‘‘tena kho pana samayena aññataro bhikkhu sīvathikaṃ gantvā chinnasīsaṃ passitvā vaṭṭakate mukhe acchupantaṃ aṅgajātaṃ pavesesi. Tassa kukkuccaṃ ahosi…pe… anāpatti bhikkhu pārājikassa, āpatti dukkaṭassā’’ti vuttattā tassa suttassa anulomato ‘‘ākāsagatameva katvā pavesetvā nīharati, dukkaṭa’’nti (pārā. 73) vuttaṃ. Bahiddhā khāṇuketi antopavesitaveṇupabbādikassa bahi nikkhantakhāṇuke. Methunarāgena indriyabaddhaānindriyabaddhasantānesu yattha katthaci upakkamantassa na sakkā anāpattiyā bhavitunti ‘‘dukkaṭamevā’’ti vuttaṃ. Teneva vinītavatthumhi aṭṭhikesu upakkamantassa dukkaṭaṃ vuttaṃ.
挖掘器具入内属于恶行，这是女性称谓的缘由。器具进入狭隘且平坦或超越的部分，则称为挖掘器具入内的不善。倘若尖锐物进入其中并停留，仅如肢体所出，等同犯严重戒律。以此为标记的器具称为篾筒等。优良材料中，曾有某比库前往舍卫国，见断头后口含带刺肢体进入，心起忧愁……依戒律，其戒犯为严重戒律，行为为不善。（巴拉基规73）又言说其违犯如天空落入清除一样，是恶行。外称为器具，是指入内且有篾索束缚的器具。因与乱欲相系，对于受根束缚及无根束缚的生殖交接部分，在某些施为上不得不犯戒，故云『仅是恶行』。在优良材料的八个部位中，施为亦是恶行。
Santhatacatukkabhedakathāvaṇṇanā niṭṭhitā. · 铺展四法分别论释毕。
Rājapaccatthikādicatukkabhedakathāvaṇṇanā王敌等四法分别论释
§65
65. Sāmaññajotanāya pakaraṇato visesavinicchayoti āha ‘‘dhuttāti methunupasaṃhitakhiḍḍāpasutā’’tiādi. Idāni sāmaññatopi atthasambhavaṃ dassento ‘‘itthidhuttasurādhuttādayo vā’’ti āha. Hadayanti hadayamaṃsaṃ.
第六十五条，关于『平常发起』的章节，具有特别区别，故云『不正当（错误）即与性交相关、恶恶行为』等。现在显示一般平常状况亦有其意义，故云『此种不正当行为如酒、暴虐等』等言说。令人心痛内心肉体之错乱。
Sabbākārena catukkabhedakathāvaṇṇanā niṭṭhitā. · 一切行相四法分别论释毕。
Āpattānāpattivāravaṇṇanā犯与不犯品释
§66
66.Paṭiññākaraṇaṃnatthīti pucchitabbābhāvato. Na hi dūsako ‘‘kena cittena vītikkamaṃ akāsi, jānitvā akāsi, udāhu ajānitvā’’ti evaṃ pucchāya arahati. Tatthevāti vesāliyaṃ mahāvane eva. Sabbaṅgagatanti ṭhapetvā kesalomadantanakhānaṃ maṃsavinimuttaṭṭhānañceva thaddhasukkhacammañca udakamiva telabindu avasesasabbasarīraṃ byāpetvā ṭhitaṃ. Sarīrakampādīnīti ādi-saddena akkhīnaṃ pītavaṇṇādiṃ saṅgaṇhāti. Pittakosake ṭhitanti hadayapapphāsānaṃ antare yakanamaṃsaṃ nissāya patiṭṭhite mahākosātakīkosasadise pittakose ṭhitaṃ. Kupiteti pittakosato calitvā bahi nikkhante.
第六十六条，关于起应答事由，因无须询问。实无过失者不必被问『以何心起欲违背，既明知为何故作，抑或不知而犯？』圣者即如此询问。实乃在舍卫大的森林中。全身遍布，毛发、牙齿、指甲、肉皮松弛地处，犹如水滴油珠，遍布全身而立。所谓身体震颤者，以眼睛黄疸等病象而称。于胆囊之中，贮存着依附肉体的胆汁，置于大胆囊旁。谓之狂怒，从胆囊中移出并外显者。由于此故谓之狂怒。又云『恐怖之物显现』等。此处所谓恐怖者，乃众生恐惧、胆怯、起鸡皮疙瘩之所能生起者。故谓『甚为狂怒』。而真正狂怒者，乃指来自胆囊的胆汁外流，因而外显。若胆汁虽动但仍留在胆囊内，则称为间断地获得知觉，不被视为真正之狂怒。所谓知晓，乃凭知觉得到的了解。所谓加剧，是指增长增多。
Vissaṭṭhacittoti vissaṭṭhapakaticitto. Yakkhummattakoti yakkhā kira yassa cittaṃ khipitukāmā honti, tassa setamukhaṃ nīlodaraṃ surattahatthapādaṃ mahāsīsaṃ pajjalitanettaṃ bheravaṃ vā attabhāvaṃ nimminitvā dassenti, bheravaṃ vā saddaṃ sāventi, kathentasseva vā mukhena hatthaṃ pakkhipitvā hadayamaṃsaṃ maddanti, tena so satto ummattako hoti khittacitto. Tenevāha ‘‘bheravāni vā ārammaṇāni dassetvā’’tiādi. Tattha bheravānīti dassanamatteneva sattānaṃ bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetuṃ samatthāni. Niccameva ummattako hotīti yassa pittakosato pittaṃ calitvā bahi nikkhantaṃ hoti, taṃ sandhāya vuttaṃ. Yassa pana pittaṃ calitvā pittakoseyeva ṭhitaṃ hoti bahi anikkhantaṃ, so antarantarā saññaṃ paṭilabhati, na niccameva ummattako hotīti veditabbaṃ. Ñatvāti saññāpaṭilābhena jānitvā. Adhimattāyāti adhikappamāṇāya.
【未提供原文】
Āpattānāpattivāravaṇṇanā niṭṭhitā. · 违犯与非违犯段注释完毕。
Padabhājanīyavaṇṇanā niṭṭhitā. · 逐词解析注释完毕。
Pakiṇṇakakathāvaṇṇanā杂论的解释
Pakiṇṇakanti vomissakanayaṃ. Samuṭṭhānanti uppattikāraṇaṃ. Kiriyātiādi nidassanamattaṃ, akiriyādīnampi saṅgaho daṭṭhabbo. Vedanāyāti sahayoge karaṇavacanaṃ, vedanāya saha kusalañcāti vuttaṃ hoti. Sabbasaṅgāhakavasenāti sabbesaṃ sikkhāpadānaṃ saṅgāhakavasena. Cha sikkhāpadasamuṭṭhānānīti kāyo vācā kāyavācā kāyacittaṃ vācācittaṃ kāyavācācittanti evaṃ vuttāni cha āpattisamuṭṭhānāni. Āpattiyeva hi sikkhāpadasīsena vuttā. Samuṭṭhānādayo hi āpattiyā honti, na sikkhāpadassa, imesu pana chasu samuṭṭhānesu purimāni tīṇi acittakāni, pacchimāni sacittakāni. Tesu ekena vā dvīhi vā tīhi vā catūhi vā chahi vā samuṭṭhānehi āpattiyo samuṭṭhahanti, pañcasamuṭṭhānā āpatti nāma natthi. Tattha ekasamuṭṭhānā catutthena ca pañcamena ca chaṭṭhena ca samuṭṭhānena samuṭṭhāti, na aññena. Dvisamuṭṭhānā paṭhamacatutthehi ca dutiyapañcamehi ca tatiyachaṭṭhehi ca catutthachaṭṭhehi ca pañcamachaṭṭhehi ca samuṭṭhānehi samuṭṭhāti, na aññehi. Tisamuṭṭhānā paṭhamehi ca tīhi, pacchimehi ca tīhi samuṭṭhānehi samuṭṭhāti, na aññehi. Catusamuṭṭhānā paṭhamatatiyacatutthachaṭṭhehi ca dutiyatatiyapañcamachaṭṭhehi ca samuṭṭhānehi samuṭṭhāti, na aññehi. Chasamuṭṭhānā chahipi samuṭṭhāti.
『其他』指杂乱无章的行为。『产生』指发生的缘由。『行为』等此类表达，仅作为示例，有时亦当统摄无为行为。『痛苦』等词意指与之共现的因缘，痛苦并妙善相并存。『一切综摄』是指所有戒律条款之统摄。『六戒集起』即指身、语、身语、语身、语心、身语心诸集合。所谓违规即指戒律的违规。发生缘起于违规，而非戒律本身。在这六种集合中，早前三为止心不稳，后三为心稳。在此诸集合中，有一至六种集合中出现违规，称谓为违规，不包括五样违规。在其处，一种集合与第四、第五、第六集合共同称为集合，非与其他集合共称。两集合与第一第四、第二第五、第三第六集合共同称为集合，非与他者俱名。三集合与第一及后三集合共同称为集合，非与其他共同。四集合与第一、第三、第五集合共同称为集合，非与他者共称。六集合即称为六集合。
Sikkhāpadaṃ nāma atthi chasamuṭṭhānanti etthāpi sikkhāpadasīsena āpatti vuttāti veditabbā. Teneva vakkhati ‘‘sabbañcetaṃ āpattiyaṃ yujjati, sikkhāpadasīsena pana sabbaaṭṭhakathāsu desanā āruḷhā’’ti. Kāyādīhi chahi samuṭṭhānaṃ uppatti, cha vā samuṭṭhānāni etassāti chasamuṭṭhānaṃ. Atthi catusamuṭṭhānanti kāyo kāyavācā kāyacittaṃ kāyavācācittanti imāni cattāri, vācā kāyavācā vācācittaṃ kāyavācācittanti imāni vā cattāri samuṭṭhānāni etassāti catusamuṭṭhānaṃ. Atthi tisamuṭṭhānanti kāyo vācā kāyavācāti imāni tīṇi, kāyacittaṃ vācācittaṃ kāyavācācittanti imāni vā tīṇi samuṭṭhānāni etassāti tisamuṭṭhānaṃ. Dvisamuṭṭhānaṃ ekasamuṭṭhānañca samuṭṭhānasīsavasena dassento ‘‘atthi kathinasamuṭṭhāna’’ntiādimāha. Terasa hi samuṭṭhānasīsāni paṭhamapārājikasamuṭṭhānaṃ adinnādānasamuṭṭhānaṃ sañcarittasamuṭṭhānaṃ samanubhāsanasamuṭṭhānaṃ kathinasamuṭṭhānaṃ eḷakalomasamuṭṭhānaṃ padasodhammasamuṭṭhānaṃ addhānasamuṭṭhānaṃ theyyasatthasamuṭṭhānaṃ dhammadesanāsamuṭṭhānaṃ bhūtārocanasamuṭṭhānaṃ corivuṭṭhāpanasamuṭṭhānaṃ ananuññātasamuṭṭhānanti.
「戒律行为」名为六种违犯，此处亦应以戒律行为为鉴知违犯。正如所说：『这一切违犯皆属于此种，唯有戒律行为中一切违反均列其中。』六种违犯由身等六种行为生起，称为六种违犯。所谓四种违犯，即身、语、意，即身行、语行、意行，这四种合为四种违犯。所谓三种违犯，是身、语、身语合为三种违犯。所谓二种违犯与一种违犯，从违犯根源表现者说曰「有困难戒律行为」等。三者为难违犯根源，初级巴拉基戒有身盗、身行、习等六种根源，称为难违犯根源；其余诸如拔毛戒、净足戒、言语戒、持戒戒、崇敬戒、正法讲说戒、财物戒、偷盗戒、无自知戒等亦为违犯根源。
Tattha ‘‘atthi chasamuṭṭhāna’’nti iminā sañcarittasamuṭṭhānaṃ vuttaṃ. ‘‘Atthi catusamuṭṭhāna’’nti iminā pana addhānasamuṭṭhānaṃ ananuññātasamuṭṭhānañca saṅgahitaṃ. Yañhi paṭhamatatiyacatutthachaṭṭhehi samuṭṭhāti, idaṃ addhānasamuṭṭhānaṃ. Yaṃ pana dutiyatatiyapañcamachaṭṭhehi samuṭṭhāti, idaṃ ananuññātasamuṭṭhānaṃ. ‘‘Atthi tisamuṭṭhāna’’nti iminā adinnādānasamuṭṭhānaṃ bhūtārocanasamuṭṭhānañca saṅgahitaṃ. Yañhi sacittakehi tīhi samuṭṭhānehi samuṭṭhāti, idaṃ adinnādānasamuṭṭhānaṃ. Yaṃ pana acittakehi tīhi samuṭṭhāti, idaṃ bhūtārocanasamuṭṭhānaṃ. ‘‘Atthi kathinasamuṭṭhāna’’ntiādinā pana avasesasamuṭṭhānasīsena dvisamuṭṭhānaṃ ekasamuṭṭhānañca saṅgaṇhāti. Tathā hi yaṃ tatiyachaṭṭhehi samuṭṭhāti, idaṃ kathinasamuṭṭhānanti vuccati. Yaṃ paṭhamacatutthehi samuṭṭhāti, idaṃ eḷakalomasamuṭṭhānaṃ. Yaṃ chaṭṭheneva samuṭṭhāti, idaṃ dhuranikkhepasamuṭṭhānaṃ, samanubhāsanasamuṭṭhānantipi tasseva nāmaṃ. Ādi-saddasaṅgahitesu pana paṭhamapārājikasamuṭṭhānapadasodhammatheyyasatthadhammadesanācorivuṭṭhāpanasamuṭṭhānesu yaṃ kāyacittato samuṭṭhāti, idaṃ paṭhamapārājikasamuṭṭhānaṃ. Yaṃ dutiyapañcamehi samuṭṭhāti, idaṃ padasodhammasamuṭṭhānaṃ. Yaṃ catutthachaṭṭhehi samuṭṭhāti, idaṃ theyyasatthasamuṭṭhānaṃ. Yaṃ pañcameneva samuṭṭhāti, idaṃ dhammadesanāsamuṭṭhānaṃ. Yaṃ pañcamachaṭṭhehi samuṭṭhāti, idaṃ corivuṭṭhāpanasamuṭṭhānanti veditabbaṃ.
其中「有六种违犯」者谓身盗等习违犯根源。「有四种违犯」者则涵摄持戒及无自知这两种根源。所谓「违犯」由第一、四、七、十六种合称为持戒根源，第二、第三、第五、十六种合称为无自知根源。所谓「有三种违犯」则包括身盗与财物这两种根源。由具有三种心行为构成者为身盗，非心三者为财物。所谓「有困难戒律行为」及其余，合成二种及一种。三者则称为困难戒律行为；先四者为拔毛根源，第六为断发根源，第六亦涵盖为持戒根源、崇敬根源的名称。诸如初巴拉基戒、净足、崇敬、正法说戒、财物、偷盗等戒中的身语意行为组合，即称为初巴拉基戒。第二第四种为言语净足，第四为崇敬，第五为正法讲说，第五、第六为偷盗宜知。
Evaṃ samuṭṭhānasīsena sabbasikkhāpadāni terasadhā dassetvā idāni kiriyāvasena pañcadhā dassento ‘‘tatrāpi kiñci kiriyato samuṭṭhātī’’tiādimāha. Tattha kiñcīti sikkhāpadasīsena āpattiṃ vadati. Tasmā yā kāyena vā vācāya vā pathavīkhaṇanādīsu viya vītikkamaṃ karontassa hoti, ayaṃ kiriyato samuṭṭhāti nāma. Yā kāyavācāya kattabbaṃ akarontassa hoti paṭhamakathināpatti viya, ayaṃ akiriyato samuṭṭhāti nāma. Yā karontassa ca akarontassa ca hoti aññātikāya bhikkhuniyā hatthato cīvarapaṭiggahaṇāpatti viya, ayaṃ kiriyākiriyato samuṭṭhāti nāma. Yā siyā karontassa ca siyā akarontassa ca hoti rūpiyapaṭiggahaṇāpatti viya, ayaṃ siyā kiriyato siyā akiriyato samuṭṭhāti nāma. Yā siyā karontassa ca siyā karontassa ca akarontassa ca hoti kuṭikārāpatti viya, ayaṃ siyā kiriyato siyā kiriyākiriyato samuṭṭhāti nāma.
以此根源分类显示诸戒律行为共十三种，又以行为状态分为五种，谓『仍有任何行为状态的违犯』。所谓行为状态违犯，即以身语等行为发生违犯。若行为本身不可为，乃视初次难违犯，称为无行为违犯。行为与无行为互现者，如非同类比库以手持衣犯戒者，称为有无行为违犯。行为双方皆可为者，如受银器持有犯戒，称为有行为有无行为违犯。行为双方皆为及无为者，如受住处犯戒，称为有行为、有行为无行为违犯。
Idāni sabbasikkhāpadāni saññāvasena dvidhā katvā dassento ‘‘tatrāpi atthi saññāvimokkha’’ntiādimāha. Saññāya abhāvena vimokkho assāti saññāvimokkhanti majjhepadalopasamāso daṭṭhabbo. Yato hi vītikkamasaññāabhāvena muccati, idaṃ saññāvimokkhanti vuccati. Cittaṅgaṃ labhatiyevāti kāyacittādisacittakasamuṭṭhāneheva samuṭṭhahanato . ‘‘Labhatiyevā’’ti avadhāraṇena no na labhatīti dasseti. Tasmā yaṃ cittaṅgaṃ labhati, na labhati ca, taṃ ‘‘itara’’nti vuttaṃ itara-saddassa vuttapaṭiyogavisayattā.
现今诸戒律以意味分为两类，谓『其中亦有意义解脱』等。所谓解脱者，乃因无意而得解脱，此解脱在根本阶层的止息中可见。因意断滞而得解脱，此谓意义解脱。所获心及诸行皆随身语意四种行为合生。此谓“获得”，非谓“不获”。故「所获与不获」又称为他字，乃因其互相对应而得名。
Puna sabbasikkhāpadāni cittavasena dvidhā dassento ‘‘puna atthi sacittaka’’ntiādimāha. Yaṃ saheva cittena āpajjatīti yaṃ sacittakeneva samuṭṭhānena āpajjati, no acittakena. Vināpīti api-saddena sahāpi cittena āpajjatīti dasseti. Yañhi kadāci acittakena, kadāci sacittakena samuṭṭhānena samuṭṭhāti, taṃ acittakanti vuccati. Ettha ca saññādukaṃ anāpattimukhena, sacittakadukaṃ āpattimukhena vuttanti idametesaṃ nānākaraṇanti veditabbaṃ.
复以意所不同，将诸戒律分为两类，谓『复存有心行为』等。所谓应以此心依起，非以无心为因。用否定语释即「虽随心亦随行为起」。若有时由无心，有时由有心行为合起，谓为无心违犯。此处指不与意混淆，故曰有心行为害时，违戒；无心行为害时，不违戒。
Lokavajjadukassa heṭṭhā vuttalakkhaṇattā taṃ avibhajitvā idāni sabbasikkhāpadāni kammavasena duvidhāni, kusalādivasena vedanāvasena ca tividhāni hontīti dassento ‘‘kammakusalavedanāvasenā’’tiādimāha. Ettha pana kiñcāpi aṭṭhakathāsu āgatanayena kāyakammaṃ vacīkammanti kammavasena dukaṃ vuttaṃ, tikameva pana dassetuṃ vaṭṭati. Sabbameva hi sikkhāpadaṃ kāyadvāre āpajjitabbato vacīdvāre āpajjitabbato kāyavacīdvāre āpajjitabbato ca tividhaṃ hoti. Teneva mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā) vuttaṃ ‘‘sabbāva kāyakammavacīkammatadubhayavasena tividhā honti. Tattha kāyadvāre āpajjitabbā kāyakammanti vuccati, vacīdvāre āpajjitabbā vacīkammanti vuccati, ubhayattha āpajjitabbā kāyakammavacīkamma’’nti. Tatoyeva ca adinnādānasikkhāpadādīsu kāyakammavacīkammanti tadubhayavasena dassitaṃ.
于俗法不善者层次层上，戒律以行为分两类，其以善业、非善业、受苦三种分为三。谓「以业及善、苦业分三」等。此处戒律注疏论述身业、语业等称为行为及不善业受苦等三类。总之，诸戒律行为由身体门生，言语门为次，身语合称三种，三者皆为戒律不善行为。于初巴拉基戒等，以身语行为双层标示，谓身体不善业行为、言语不善业行为、兼有二者不善行为。于“不取他物”等戒，所谓身业、言语业及二者兼有行为，如此解说。
Atthi pana sikkhāpadaṃ kusalantiādinā āpattiṃ āpajjanto kusalacittasamaṅgī vā āpajjati akusalacittasamaṅgī vā abyākatacittasamaṅgī vāti dasseti, na pana kusalāpi āpatti atthīti. Na hi kusalā āpatti nāma atthi ‘‘āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala’’nti (pari. 303) vacanato. Dasa kāmāvacarakiriyacittānīti hasituppādavoṭṭhabbanehi saddhiṃ aṭṭha mahākiriyacittāni. Dvinnaṃ abhiññācittānaṃ āpattisamuṭṭhāpakattaṃ paññattiṃ ajānantassa iddhivikubbanādīsu daṭṭhabbaṃ. Yaṃ kusalacittena āpajjatīti yaṃ sikkhāpadasīsena gahitaṃ āpattiṃ kusalacittasamaṅgī āpajjati. Iminā pana vacanena taṃ kusalanti āpattiyā vuccamāno kusalabhāvo pariyāyatova, na paramatthatoti dasseti. Kusalacittena hi āpattiṃ āpajjanto saviññattikaṃ aviññattikaṃ vā sikkhāpadavītikkamākārappavattaṃ rūpakkhandhasaṅkhātaṃ abyākatāpattiṃ āpajjati. Itarehi itaranti itarehi akusalābyākatacittehi yaṃ āpajjati, taṃ itaraṃ, akusalaṃ abyākatañcāti attho. Idañca āpattiṃ āpajjanto akusalacittasamaṅgī vā āpajjati kusalābyākatacittasamaṅgī vāti dassanatthaṃ vuttaṃ. Evaṃ santepi sabbasikkhāpadesu kiñci akusalacittameva kiñci kusalābyākatavasena dvicittaṃ, kiñci sabbesaṃ vasena ticittanti ayameva pabhedo labbhati, na aññoti veditabbaṃ.
若有比库因善根等戒律之行为而生过失，此过失或与善心相应，或与不善心相应，或与不确定心相应者，虽示之，然不谓善有过失。确如经中言：“过失缘由或有不善，或有不确定，然无善之过失。”所谓十欲业心，即笑业等八大业心。二种神通心过失之表现，如无知者于神通变化等诸处应察。所谓以善心而生之过失，即以持戒之善行者所生之过失也。此语虽称所谓善过失者，乃指善心之表相，不从究竟义解。实以善心生过失者，或生明显与不明显之戒律犯戒，或生具形式蕴名之不确定过失。若他由他不善不确定心生之过失，则为他、不善、不确定之意。此亦言因行不善心相关者或善不确定心相关者所生过失。虽如此，所有戒律皆有不善之过失，亦有善不确定之过失，二心与三心表异，非他别理应知也。
Tivedanaṃ dvivedanaṃ ekavedananti idañca yathāvuttavedanāvaseneva labbhati, nāññathāti daṭṭhabbaṃ. Nipajjitvā nirodhaṃ samāpannassa sahaseyyavasena tadākārappavattarūpakkhandhasseva āpattibhāvato ‘‘atthi avedana’’ntipi vattabbametaṃ, kadāci karahaci yadicchakaṃ sambhavatīti aggahetvā yebhuyyavasena labbhamānaṃyeva gahetvā vuttanti veditabbaṃ.
所谓三痛二痛一痛，即依所述痛觉状态之不同而得此名，无他义当察。已入涅槃寂灭者，与寂灭相应之色蕴形态起时，因过失之蕴色应说“有无感”，谓或有作或无作及意愿之事，依不同缘起由此现起，应知是义。
Idāni yathāvuttasamuṭṭhānādīni imasmiṃ saṃvaṇṇiyamānasikkhāpade vibhajitvā dassento ‘‘imaṃ pakiṇṇakaṃ viditvā’’tiādimāha. Tattha viditvāti imassa ‘‘veditabba’’nti iminā aparakālakiriyāvacanena sambandho veditabbo. Kiriyasamuṭṭhānanti idaṃ yebhuyyavasena vuttaṃ parūpakkame sati sādiyantassa akiriyasamuṭṭhānabhāvato. ‘‘Manodvāre āpatti nāma natthīti idampi bāhullavaseneva vutta’’nti vadanti. Cittaṃ panettha aṅgamattaṃ hotīti paṭhamapārājikaṃ kāyacittato samuṭṭhātīti cittamettha āpattiyā aṅgameva hoti. Na tassa vasena kammabhāvo labbhatīti viññattijanakavasena kāyadvāre pavattattā tassa cittassa vasena imassa sikkhāpadassa manokammabhāvo na labbhatīti attho. Sikkhāpadassa heṭṭhā vuttanayena paññattibhāvato ‘‘sabbañcetaṃ āpattiyaṃ yujjatī’’ti vuttaṃ. Na hi yathāvuttasamuṭṭhānādi paññattiyaṃ yujjati.
现在依依法所生之诸过失等分类，说明于此戒律中称“已明知此杂过失之一者”，所谓明知者即应知也。此明知即依事后行动言与非行动相忆知，名之为“明知”。所谓行为起者乃指依法而作之行为之业集，非行为集之意义。所谓“心”（citta）于此处即是身心犯戒之首犯，此心以行为起计。由于心所起，虽行为不成，亦成此罪业含义。下文云“此全过失中皆有关”应为全受戒过失内涵而言，非依依法而论。
Pakiṇṇakakathāvaṇṇanā niṭṭhitā. · 杂论注释完毕。
Vinītavatthuvaṇṇanā判定事注释
Idaṃ kinti kathetukamyatāya pucchati. Vinītāni vinicchitāni vatthūni vinītavatthūni. Tāni hi ‘‘āpattiṃ tvaṃ bhikkhu āpanno pārājikaṃ. Anāpatti bhikkhu pārājikassa, āpatti saṅghādisesassa. Anāpatti bhikkhu asādiyantassā’’tiādinā bhagavatāyeva vinicchitāni . Tenāha ‘‘bhagavatā sayaṃ vinicchitāna’’nti. Uddānagāthāti uddesagāthā, saṅgahagāthāti vuttaṃ hoti. Vatthugāthāti ‘‘tena kho pana samayena aññataro bhikkhū’’tiādikā nidānavatthudīpikā vinītavatthupāḷiyeva tesaṃ tesaṃ vatthūnaṃ ganthanato ‘‘vatthugāthā’’ti vuttā, na chandovicitilakkhaṇena. Gāthānaṃ vatthu vatthugāthāti evaṃ vā ettha attho daṭṭhabbo. Etthāti vinītavatthūsu. Dutiyādīnanti dutiyapārājikādīnaṃ. Dutiyādīni vinicchinitabbānīti yojetabbaṃ. Sippikānanti cittakārādisippikānaṃ. Yaṃ passitvā passitvā cittakārādayo cittakammādīni uggaṇhantā karonti, taṃ ‘‘paṭicchannakarūpa’’nti vuccati.
此为询问何故而论。所谓已确知、已查明之事，即纯洁之事。此诸事如“汝犯戒，此乃巴拉基过失，比库犯其戒不应犯，有犯戒但非巴拉基”等皆为如来亲自确定。乃由犹如解说短歌、聚合歌、及事例歌，明示此事之起因，由其诸事相互关联，名为事例歌，非因好恶分别之文。歌者乃事理所在。因此称“有事理众”，意指确知之物。由此得名。二等以上过失等需依次确定。所谓“刺笔”即心之作业等事务。所见心作等由做者得出，谓此为“隐伏之形”。
§67
67.Purimāni dve vatthūnīti makkaṭivatthuṃ vajjiputtakavatthuñca. Tāni pana kiñcāpi anupaññattiyaṃ āgatāneva, tathāpi bhagavatā sayaṃ vinicchitavatthubhāvato adinnādānādīsu anupaññattiyaṃ āgatāni rajakādivatthūni viya puna vinītavatthūsu pakkhittāni. Yadi evaṃ ‘‘tassa kukkuccaṃ ahosī’’ti idaṃ virujjheyya, anupaññattiyañhi aññe bhikkhū disvā taṃ bhikkhuṃ codesunti? Saccametaṃ, tehi pana bhikkhūhi anupaññattiyaṃ vuttanayena codetvā ‘‘nanu, āvuso, tatheva taṃ hotī’’ti vutte tassa kukkuccaṃ ahosīti gahetabbaṃ. ‘‘Bhagavato etamatthaṃ ārocesī’’ti idañca tehi bhikkhūhi anupaññattiyaṃ vuttanayena bhagavato ārocite ‘‘saccaṃ kira tvaṃ bhikkhu makkaṭiyā methunaṃ dhammaṃ paṭisevī’’ti bhagavatā puṭṭho samāno ‘‘saccaṃ bhagavā’’ti bhagavato etamatthaṃ ārocesīti gahetabbaṃ.
第六十七条 之前有二例，一为猴子之例，一为娑罗子之例。此虽未明文说明，然如来亲自考究为定例。于拾取盗窃等过失，虽未明确规定，亦如尘土等事例归于已确知实事。若有疑在不可由是推翻，因他比库见彼比库而劝其戒，是为正语劝诫。实如斯语，可知其疑即为定罪之意。当时佛陀亦以此理为戒诸比库，问答证明“确实，如来所说比库与猴子之行淫事相似”，其确性可证实。
Vajjiputtakavatthumhi pana sikkhaṃ appaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevitvā vibbhamitvā ye ānandattheraṃ upasaṅkamitvā puna pabbajjaṃ upasampadañca yāciṃsu, te sandhāya ‘‘aṭṭhānametaṃ, ānanda, anavakāso, yaṃ tathāgato vajjīnaṃ vā vajjiputtakānaṃ vā kāraṇā sāvakānaṃ pārājikaṃ sikkhāpadaṃ paññattaṃ samūhaneyyā’’tiādi anupaññattiyaṃ vuttaṃ. Ye pana avibbhamitvā saliṅge ṭhitāyeva uppannakukkuccā bhagavato etamatthaṃ ārocesuṃ, te sandhāya ‘‘āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti idha vuttaṃ. Keci pana imaṃ adhippāyaṃ ajānantāva ‘‘aññameva makkaṭivatthu vajjiputtakavatthu ca vinītavatthūsu āgata’’nti vadanti.
在娑罗子例中，初修自戒未坚固而涉淫行，后悔悟向长老阿难请教并求再受戒。对此，佛言当知此处无放逸，谓释迦佛所制许戒中，定立此戒诸比库不得累犯。其余比库无放逸身体而心怀不善之忧虑者，如佛所言有此事，可断定为巴拉基犯戒。惟有些无知之人，执意言“唯有猴子与娑罗子例为已确知事”，此为误解。
Kuse ganthetvāti kusatiṇāni ganthetvā. Kesehīti manussakesehi. Taṃ rāganti kāyasaṃsaggarāgaṃ. Ñatvāti sayameva jānitvā. Yadi kāyasaṃsaggarāgena kataṃ, kāyasaṃsaggarāgasikkhāpadassa vinītavatthūsu avatvā idha kasmā vuttanti? Vuccate – kiñcāpi taṃ kāyasaṃsaggarāgena kataṃ, tassa pana bhikkhuno pārājikakkhette katupakkamattā ‘‘pārājikaṃ nu kho ahaṃ āpanno’’ti pārājikavisayaṃ kukkuccaṃ ahosīti idha vuttaṃ. Tenevāha – ‘‘anāpatti bhikkhu pārājikassa, āpatti saṅghādisesassā’’ti.
“因为沾染秽秽者”的意思是，沾染了污秽之处。人身毛发这里称为“毛发”。这里指的是身见的爱，因与身体结缔而生起的贪爱。所谓“知道”就是自己了知。如果由于身见之爱而为之，在经过引导教导使之有所克制后，为什么此处仍说？答曰：虽有所行于身见之爱，但该比库对巴拉基咖犯戒事件仍生烦恼忧虑，因此这里说“有些身见之爱所作的行为，其实比库在犯巴拉基戒的范围内，有怀疑‘我是否犯了巴拉基’的烦恼”。正如经中所说：“比库虽无犯巴拉基戒，然有犯圣众舍尸沙戒之故”，此中即有如是解释。
§68
68.Atidassanīyāti divasampi passantānaṃ atittikaraṇato ativiya dassanayoggā. Vaṇṇapokkharatāyāti ettha pokkharatā vuccati sundarabhāvo, vaṇṇassa pokkharatā vaṇṇapokkharatā, tāya vaṇṇapokkharatāya, vaṇṇasampattiyāti attho. Porāṇā pana pokkharanti sarīraṃ vadanti, vaṇṇaṃ vaṇṇameva. Tesaṃ matena vaṇṇañca pokkharañca vaṇṇapokkharāni, tesaṃ bhāvo vaṇṇapokkharatā, tasmā vaṇṇapokkharatāyāti parisuddhena vaṇṇena ceva sarīrasaṇṭhānasampattiyā cāti attho. Atha vā vaṇṇasampannaṃ pokkharaṃ vaṇṇapokkharanti uttarapadalopo pubbapadassa daṭṭhabbo, tassa bhāvo vaṇṇapokkharatā, tāya vaṇṇapokkharatāya, vaṇṇasampannasarīratāyāti attho. Padhaṃsesīti abhibhavīti attho. Kathaṃ pana asādiyantī nisīdīti āha – ‘‘asaddhammādhippāyena…pe… khāṇukā viyā’’ti.
“非常显著”即对两日内的观察者而言，因超过普通观察程度而具有极大显现力。所谓“色池喜悦”是指池塘之美好色泽，色泽之池塘就是“色池喜悦”，由此得名，意指色泽的具足。古人则称色池为“身”，颜色本身即身。依其见，色和池合称为色池，色泽之质即为色池喜悦。因此“色池喜悦”是指清净美好的色泽及身形的具足。或者把具色泽的池塘称作色池喜悦，是指色泽具足身体的表现。所谓“全面”是指统摄。若有不似如法的入坐者，解释曰：“因不善法之执持……稍有漏失”等言。
Nalimpatīti na allīyati. Kāmesūti vatthukāmakilesakāmesu. Idaṃ vuttaṃ hoti – yathā paduminipaṇṇe udakabindu na saṇṭhāti, yathā ca sūcimukhe sāsapo na santiṭṭhati, evameva yo abbhantare duvidhenapi kāmena na limpati, tasmiṃ kāmo na saṇṭhāti, tamahaṃ brāhmaṇaṃ vadāmīti.
“不沾染”是不染污的意思。关于欲乐，是身欲的烦恼污秽。此言意即：如同荷叶上的水珠不聚集，针尖上的水银不停留一样，内心对任何两种欲乐皆不染污，这样的欲望就不存在，因此我称你为婆罗门。
§69
69.Purisasaṇṭhānaṃ antarahitaṃ, itthisaṇṭhānaṃ uppannanti phalassa vināsuppādadassanena kāraṇassapi vināsuppādā vuttāti daṭṭhabbaṃ. Purisindriye hi naṭṭhe purisasaṇṭhānaṃ antaradhāyati, itthindriye samuppanne itthisaṇṭhānaṃ pātubhavati. Tathā hi ‘‘yassa itthindriyaṃ uppajjati, tassa purisindriyaṃ uppajjatīti? No. Yassa vā pana purisindriyaṃ uppajjati, tassa itthindriyaṃ uppajjatīti? No’’ti yamakapakaraṇe (yama. 3. indriyayamaka.188) vuttattā indriyadvayassa ekasmiṃ santāne sahapavattiyā asambhavato yasmiṃ khaṇe itthindriyaṃ pātubhavati, tato pubbe sattarasamacittato paṭṭhāya purisindriyaṃ nuppajjati. Tato pubbe uppannesu ca purisindriyesu sahajarūpehi saddhiṃ kamena niruddhesu tasmiṃ santāne itthindriyaṃ uppajjati. Tato purisasaṇṭhānākārena pavattesu kammajarūpesu sesarūpesu ca kañci kālaṃ pavattitvā niruddhesu itthisaṇṭhānākārena ca catujarūpasantatiyā pavattāya purisasaṇṭhānaṃ antarahitaṃ, itthisaṇṭhānaṃ pātubhūtanti vuccati. Itthiyā purisaliṅgapātubhāvepi ayameva nayo veditabbo.
此处的“男人集合内部消失，女人集合则现起”，因结果消灭的缘起故引发结果的产生，即为消灭与产生的关系。应观察：人体识根已灭，则男人集合的内部消失；女性根支现起，女人集合应随之现行。《两根相对说》中说：“女性根若现起，男人根不必现起；相反亦然。”由于两识不能同时在一时下同一脉相连续现起，因某一时刻女性根现起，则先前连续七世的顾念里男性根不产生。此后若因缘持续，男人根无法现起，女人根亦随之产生。由此由男人集合消失、女人集合现行的原因，故名之。即使女性因男性性别消失而产生，此理亦应如此看待。
Purisaliṅgaṃ uttamaṃ, itthiliṅgaṃ hīnanti iminā ca purisindriyassa uttamabhāvo, itthindriyassa ca hīnabhāvo vuttoti daṭṭhabbaṃ. Na hi indriyassa hīnukkaṭṭhabhāvaṃ vinā tannissayassa liṅgassa hīnukkaṭṭhatā sambhavati. Purisaliṅgaṃ balavaakusalena antaradhāyatītiādināpi indriyasseva vināsuppādā vuttāti daṭṭhabbaṃ. Indriye hi vinaṭṭhe uppanne ca tannissayassa liṅgassapi antaradhānaṃ patiṭṭhānañca sambhavati. Kathaṃ panettha purisaliṅgaṃ balavaakausalena antaradhāyati, itthiliṅgaṃ dubbalakusalena patiṭṭhātīti? Vuccate – paṭisandhiyaṃ tāva purisindriyuppādakaṃ anupahatasāmatthiyaṃ balavakusalakammaṃ yāvatāyukaṃ purisindriyameva uppādeti, antarā pana kenaci laddhapaccayena pāradārikattādinā balavaakusalakammena upahatasāmatthiyaṃ tadeva paṭisandhidāyakaṃ kusalakammaṃ dubbalībhūtaṃ purisindriyaṃ anuppādetvā attano sāmatthiyānurūpaṃ itthindriyaṃ pavatte uppādeti. Yadā pana paṭisandhidānakāleyeva kenaci laddhapaccayena pāradārikattādinā balavaakusalakammena purisindriyuppādanasāmatthiyaṃ upahataṃ hoti, tadā dubbalībhūtaṃ kusalakammaṃ purisindriyaṃ anuppādetvā paṭisandhiyaṃyeva itthindriyaṃ uppādeti. Tasmā ‘‘purisaliṅgaṃ balavaakusalena antaradhāyati, itthiliṅgaṃ dubbalakusalena patiṭṭhātī’’ti vuccati.
男人根为上，女人根为下。男人根的上位，女人根的下位，说明男人根优越，女人根劣下。没有根的劣劣性，就不会有对应性别标记的劣劣性。男人根因力量与善巧而消失等，均称为根的破灭。根若灭后即产生其依归的性别标记的消失。为什么男人根因善巧力量而消失，女人根却因善巧力量而得以存在呢？答曰：由善巧力量，男人根能未断绝地生起，称之为“再生”，而由何种条件的获得而得强大善巧力量，女根因而衰弱，未能生起新的男人根，于是女根随之生起。若在再生条件遭断时，善巧力量之支配作用消失，女人根再起。因此说：“男人根因善巧力量而消失，女人根因劣劣善巧力量而产生。”
Dubbalaakusalena antaradhāyatīti pāradārikattādibalavaakusalakammassa purisindriyuppādanavibandhakassa dubbalabhāve sati antaradhāyantaṃ itthiliṅgaṃ dubbalaakusalena antaradhāyatīti vuttaṃ. Tathā hi pāradārikattādinā balavaakusalakammena bāhitattā purisindriyuppādane asamatthaṃ paṭisandhiyaṃ itthiyā itthindriyuppādakaṃ dubbalakusalakammaṃ yadā pavattiyaṃ brahmacariyavāsamicchācārapaṭivirativasena purisattapatthanāvasena vā katupacitabalavakusalakammena āhitasāmatthiyaṃ purisindriyuppādane samatthaṃ itthindriyaṃ anuppādetvā attano sāmatthiyānurūpaṃ purisindriyaṃ uppādeti, tadā purisindriyuppādanavibandhakassa balavaakusalakammassa dubbalabhāve sati taṃ itthindriyaṃ antarahitanti ‘‘itthiliṅgaṃ antaradhāyantaṃ dubbalaakusalena antaradhāyatī’’ti vuccati. Yathāvuttanayeneva balavatā kusalakammena purisindriyassa uppāditattā ‘‘purisaliṅgaṃ balavakusalena patiṭṭhātī’’ti vuccati. Pubbe itthibhūtassa paṭisandhiyaṃ purisindriyuppādepi ayaṃ nayo veditabbo. Ubhayampi akusalena antaradhāyati, kusalena paṭilabbhatīti idaṃ sugatibhavaṃ sandhāya vuttaṃ, duggatiyaṃ pana ubhinnaṃ uppatti vināso ca akusalakammenevāti daṭṭhabbaṃ.
因劣劣善巧力量导致的消失，指由于对强大善巧力量的阻碍而破坏了男性根的产生，因而女性根因劣劣善巧力量而消失。正如在强大善巧力量作用下，女性根无法同时产生以对抗男性根的产生，因而女性根生起受限。由此导致的，男性根因能力强横善巧而产生，女性根因能力较弱善巧则随之消失。若具善巧力量的行为得以顺利发生，则男性根得以生起。应观察这对男女根因先前后续而产生之相互关系。无论男女根因不善，都会消失；因善巧则再获生起。此理旨在说明善趣生起与恶趣之灭绝相对相续之理。
Ubhinnampisahaseyyāpatti hotīti ‘‘yo pana bhikkhu mātugāmena sahaseyyaṃ kappeyya, pācittiyaṃ. Yā pana bhikkhunī purisena sahaseyyaṃ kappeyya, pācittiya’’nti vuttattā ubhinnampi sahaseyyavasena pācittiyāpatti hoti. Dukkhīti cetodukkhasamaṅgitāya dukkhī. Dummanoti dosena duṭṭhamano, virūpamano vā domanassābhibhūtatāya. ‘‘Samassāsetabbo’’ti vatvā samassāsetabbavidhiṃ dassento ‘‘hotu mā cintayitthā’’tiādimāha. Anāvaṭoti avārito. Dhammoti pariyattipaṭipattipaṭivedhasaṅkhāto tividhopi saddhammo. Saggo ca maggo ca saggamaggo, saggassa vā maggo saggamaggo, saggūpapattisādhikā paṭipatti. Bhikkhuniyā saddhiṃ saṃvidhāya addhānagamane āpatti pariharitabbāti dassento ‘‘saṃvidahanaṃ parimocetvā’’ti āha. ‘‘Mayaṃ asukaṃ nāma ṭhānaṃ gacchāmā’’ti vatvā ‘‘ehi saddhiṃ gamissāmā’’tiādinā asaṃvidahitattā anāpatti.
即便双方皆有同寝之过，若比库与女性同寝，则犯戒须悔过；若比库尼与男性同寝，亦须悔过。此说明确，两方同寝皆为犯戒。所谓痛苦，谓心与苦一起的痛苦。所谓恶意，谓因嗔恨忧愁之心生厌恶、不悦。『应当具足劝诫』，以显示劝诫之法，且说『愿勿思虑』等。所谓不阻，谓无阻碍。所谓法，指教法的宣说、实践、理解三种。天与道亦是二者合一，即天道或道天，天道能成就天法的实践。所谓比库尼同僧集结，共行托钵而应避开犯戒，示意“经释放开集结”。称『我们将往不适之处』，再说“来共行往”，因不共结故，无犯戒。
Bahigāmeti attano vasanagāmato bahi. Gāmantaranadīpārarattivippavāsagaṇaohīyanāpattīhi anāpattīti ‘‘dutiyikā bhikkhunī pakkantā vā hotī’’tiādinā (pāci. 693) vuttaanāpattilakkhaṇehi saṃsandanato vuttaṃ. Ārādhikāti cittārādhane samatthā. Tā kopetvāti tā pariccajitvā. Lajjiniyo…pe… labbhatīti ‘‘saṅgahe asati ukkaṇṭhitvā vibbhameyyāpī’’ti saṅgahavaseneva vuttaṃ. Alajjiniyo…pe… labbhatīti alajjibhāvato asantapakkhaṃ bhajantīti vuttaṃ. Aññātikā…pe… vaṭṭatīti idaṃ pana imissā āveṇikaṃ katvā aṭṭhakathāyaṃ anuññātanti vadanti. Bhikkhubhāvepīti bhikkhukālepi. Parisāvacaroti upajjhāyo ca ācariyo ca hutvā parisupaṭṭhāko. Aññassa santike nissayo gahetabboti tassa santike upasampannehi saddhivihārikehi aññassa ācariyassa santike nissayo gahetabbo. Taṃ nissāya vasantehipīti antevāsike sandhāya vadati. Upajjhā gahetabbāti upasampadatthaṃ upajjhā gahetabbā, aññassa santike upasampajjitabbanti vuttaṃ hoti.
所谓出外，谓离自家宅院。《出家者品》所载出外河流岛屿夜间放火等过失皆无犯戒，谓“第二比库尼有远行”。这说由多种犯戒征象汇集归纳。所谓恭敬，乃调伏心念以达成之。生忿恚，乃远离之。所谓有羞耻，谓在非集体时常保持清净不生嗔恨。无羞耻，谓因无羞耻之心而生不善行。所谓他族，谓此俗属外族，因执禁此故注释不允许。所谓比库身时，谓比库盛年期。所谓僧团之中，谓住持与导师及僧众皆属社区。因他人监督须受托，所谓托人，是指已受具足戒之徒托他人看护。此托，是指临终之托付。谓看护比库，意指终老之托付。
Vinayakammanti vikappanaṃ sandhāya vuttaṃ. Puna kātabbanti puna vikappetabbaṃ. Puna paṭiggahetvā sattāhaṃ vaṭṭatīti ‘‘anujānāmi, bhikkhave, bhikkhunīnaṃ sannidhi bhikkhūhi, bhikkhūnaṃ sannidhi bhikkhunīhi paṭiggāhāpetvā paribhuñjitu’’nti (cūḷava. 421) vacanato puna paṭiggahitaṃ tadahu sāmisampi vaṭṭatīti dassanatthaṃ vuttaṃ. Sattame divaseti idaṃ tañca nissaggiyaṃ anāpajjitvāva punapi sattāhaṃ paribhuñjituṃ vaṭṭatīti dassanatthaṃ vuttaṃ. Yasmā pana bhikkhuniyā nissaggiyaṃ bhikkhussa vaṭṭati, bhikkhussa nissaggiyaṃ bhikkhuniyā vaṭṭati, tasmā aṭṭhamepi divase liṅgaparivatte sati anissajjitvāva antosattāhe paribhuñjituṃ vaṭṭatīti vadanti. Taṃ pakatatto rakkhatīti aparivattaliṅgo taṃ paṭiggahaṇavijahanato rakkhati, avibhattatāya paṭiggahaṇaṃ na vijahatīti adhippāyo. Sāmaṃ gahetvāna nikkhipeyyāti paṭiggahetvā sayaṃ nikkhipeyya. Paribhuñjantassaāpattīti liṅgaparivatte sati paṭiggahaṇavijahanato puna paṭiggahetvā paribhuñjantassa āpatti.
所谓律仪行为，谓有记载之出家规矩。所谓重做，谓应诵戒但又犯违者。所谓再接受，即父戒再受戒。谓“我准许比库尼与比库、比库尼互相承受托缽、相互充足”。这明示重投僧体而得彼行。谓“七日内”，示受托缽必须限时以内。又因比库尼有不净物共享，比库亦有不净物共享，故第八日于有性器换位时，须再不放弃此受托者，必于七日内行遭受。谓此守护是保护，不破坏守护，故不畏守护而放弃。谓“共同接受即自行放下”，谓受托物自付他人。谓“用受托物而犯”，谓因性器换位违反受托守护，受托者再次受托而用此犯戒。
‘‘Hīnāyāvattanenāti pārājikaṃ āpannassa gihibhāvūpagamanenā’’ti tīsupi gaṇṭhipadesu vuttaṃ, taṃ suvuttaṃ. Na hi pārājikaṃ anāpannassa sikkhaṃ appaccakkhāya ‘‘vibbhamissāmī’’ti gihiliṅgaggahaṇamattena bhikkhubhāvo vinassati. Pārājikaṃ āpanno ca bhikkhuliṅge ṭhito yāva na paṭijānāti, tāva attheva tassa bhikkhubhāvo, na so anupasampannasaṅkhyaṃ gacchati. Tathā hi so saṃvāsaṃ sādiyantopi theyyasaṃvāsako na hoti, sahaseyyādiāpattiṃ na janeti, omasavāde pācittiyañca janeti. Teneva ‘‘asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno, tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassā’’ti (pārā. 389) omasavāde pācittiyaṃ vuttaṃ. Asati hi bhikkhubhāve dukkaṭaṃ bhaveyya, sati ca bhikkhubhāve paṭiggahitassa paṭiggahaṇavijahanaṃ nāma ayuttaṃ, tasmā sabbaso bhikkhubhāvassa abhāvato pārājikaṃ āpajjitvā gihiliṅgaggahaṇena gihibhāvūpagamanaṃ idha ‘‘hīnāyāvattana’’nti adhippetaṃ, na pana pakatattassa gihiliṅgaggahaṇamattaṃ. Teneva katthaci sikkhāpaccakkhānena samānagatikattā hīnāyāvattanaṃ visuṃ na gaṇhanti. Sikkhāpaccakkhānena paṭiggahaṇavijahane vutte pārājikaṃ āpannassa gihibhāvūpagamanena sabbaso bhikkhubhāvassa abhāvato vattabbameva natthīti. Tathā hi buddhadattācariyena attano vinayavinicchaye –
谓“因低位回返”，指犯巴拉基戒的丧家之回去。三束缚处说此义甚明。实则非巴拉基犯戒，及无破戒誓言，“我将破戒”等言仅因男女肢体而已，故比库身未坏。巴拉基犯戒者仍认诚戒，暂不归还受戒故，此时其身为比库，不归入不具足沙弥众数。如此者亦不能与异性亲密同住、不生邪淫同寝怠慢过失，但会生同寝罪及违戒之罪。文中语录云“有人不洁者误传他人为犯巴拉基，彼人正见后，当即斥斥恶谓罚则戒罪”，并说杂乱语言皆是悔过戒罪。因若不为比库身而破戒乃为恶行，而为比库身而违戒是因放弃守戒故，不能视为巴拉基罪，故此所谓低位回返，专指因受戒宿愿而破戒，不是仅以男女体相为准。因而某些戒律解释时，因修戒者不接受该条义，故不纳入低位回返。戒律解释中，因言放弃受戒则巴拉基罪是破戒由下而上，故并非男女身肢体相，而是修戒宿之原则。佛陀弟子佛陀达老师如是明说。
‘‘Acchedagāhanirapekkhanisaggato ca,
「断断无间、不求深究、无执著相伴，」
Sikkhāppahānamaraṇehi ca liṅgabhedā;
「只因弃舍修学与临终，故随之男女肢体破碎。」
Dānena tassa ca parassa abhikkhukassa,
通过布施给予他人和自己，
Sabbaṃ paṭiggahaṇameti vināsameva’’nti. –
一切接受乃至毁灭亦如是。
Ettakameva vuttaṃ. Tathā dhammasirittherenapi –
断说不过如此。如同长老法尊所说，
‘‘Sikkhāmaraṇaliṅgehi, anapekkhavisaggato;
“以学习死亡之标志，不期待放逸，
Acchedānupasampanna-dānā gāhopasammatī’’ti. –
断绝而无复发，布施乃是家庭安稳。”
Vuttaṃ . Yadi ca pakatattassa gihiliṅgaggahaṇamattenapi paṭiggahaṇaṃ vijaheyya, tepi ācariyā visuṃ tampi vadeyyuṃ, na vuttañca, tato viññāyati ‘‘pakatattassa gihiliṅgaggahaṇamattaṃ idha hīnāyāvattananti nādhippeta’’nti. Bhikkhuniyā pana sikkhāpaccakkhānassa abhāvato gihiliṅgaggahaṇamattenapi paṭiggahaṇaṃ vijahati.
经言：若说明确时，连持守家庭之信号而不接受者，都称之不接受，此教乃正道，不言废弃。由此知晓“明确时，对持守家庭之信号未接受者，此处为退失，非宜倡导。”而比库尼因无受戒监督，虽持守家庭信号亦可废弃接受。
Anapekkhavissajjanenāti aññassa adatvāva anatthikatāya ‘‘natthi iminā kammaṃ, na idāni naṃ paribhuñjissāmī’’ti vatthūsu vā ‘‘puna paṭiggahetvā paribhuñjissāmī’’ti paṭiggahaṇe vā anapekkhavissajjanena. Acchinditvā gāhenāti corādīhi acchinditvā gahaṇena.
所谓不依附他人，意谓不依赖他人而落入无益之境，如同谓说『此业无有，不会现在享用』，或谓『既然放弃了，还可重新承受享用』，此说乃是不依附他人的放弃。所谓断绝执取，乃谓如盗贼等断除执着以实际收受。
Etthāti bhikkhuvihāre. Uparopakāti tena ropitā rukkhagacchā. Terasasu sammutīsūti bhattuddesakasenāsanapaññāpakabhaṇḍāgārikacīvarapaṭiggāhakacīvarabhājakayāgubhājakaphalabhājakakhajjabhājakaappamattakavissajjakasāṭiyaggāhāpakapattaggāhāpakaārāmikapesakasāmaṇerapesakasammutisaṅkhātāsu terasasu sammutīsu. Kāmaṃ purimikāya pacchimikāya ca senāsanaggāho paṭippassambhatiyeva, purimikāya pana senāsanaggāhe paṭippassaddhe pacchimikāya aññattha upagantuṃ sakkāti purimikāya senāsanaggāhapaṭippassaddhiṃ visuṃ dassetvā pacchimikāya senāsanaggāhe paṭippassaddhe na sakkā aññattha upagantunti tattha bhikkhūhi kattabbasaṅgahaṃ dassento ‘‘sace pacchimikāya senāsane gahite’’tiādimāha.
此所谓僧房，所种植者称为上种树木。此处十三类通用规定，意指为供养饭食、憩息、衣物供受、衣物施与、火供、果供、粥供、细心放弃制止、结帐止、净境清净、园林勤作、沙门勤作、沙门共作等十三类通用规定。与欲界的人和人类聚集之处，在憩息处的前后皆安静。于前面憩息处既得安静，后面憩息处则能安静或者不能安静。前面憩息处安静者，示现后面憩息处安静，谓说：「如果在后面憩息处聚集」，此为比库所应当处理的事项集合。
Pakkhamānattameva dātabbanti bhikkhunīnaṃ paṭicchannāyapi āpattiyā mānattacārasseva anuññātattā. Puna pakkhamānattameva dātabbanti bhikkhukāle ciṇṇamānattābhāvato. Bhikkhunīhi abbhānakammaṃ kātabbanti bhikkhukāle ciṇṇamānattatāya bhikkhunīkālepi ciṇṇamānattā icceva saṅkhyaṃ gacchatīti katvā vuttaṃ. Sace akusalavipāke…pe… chārattaṃ mānattameva dātabbanti mānattaṃ carantassa liṅgaparivattādhikārattā vuttaṃ. Sace pana bhikkhukāle paṭicchannāya sādhāraṇāpattiyā parivasantassa asamādiṇṇaparivāsassa vā liṅgaṃ parivattati, tassa bhikkhunīkāle pakkhamānattaṃ carantassa akusalavipāke parikkhīṇe puna liṅge parivattite parivāsaṃ datvā parivutthaparivāsassa chārattaṃ mānattaṃ dātabbanti vadanti.
此谓对比库尼罚戒的赦免，仍应以宽容行为待之，即便有罪亦不当过分苛责。又赦免对比库于犯戒时未断绝执着。说比库于犯戒时无执着，即谓自若自在。又说如果有不善果报，则对于在夜间行宽容行为者，因为有翻转标记之故而须赦免。若比库于犯戒时宽容，而对比库尼则为欠清净宽容，因缘不同。若在比库时对遮盖或不正当穿衣翻转标记，则于比库尼时因不善果报消除，予以宽恕，且施予翻转标记，行宽容行为。
Sañcarittāpattīti sādhāraṇāpattidassanatthaṃ vuttaṃ. Parivāsadānaṃ natthīti bhikkhukāle appaṭicchannabhāvato. Bhikkhunīkāle pana ārocitāpi sādhāraṇāpatti sace bhikkhukāle anārocitā, paṭicchannāva hotīti vadanti. Bhikkhūhi mānatte adinneti aciṇṇamānattāya liṅgaparivatte sati. Bhikkhunībhāve ṭhitāyapi tā suppaṭippassaddhā evāti sambandho. Yā āpattiyo pubbe paṭippassaddhāti yā asādhāraṇāpattiyo pubbe bhikkhubhāve paṭippassaddhā. ‘‘Pārājikaṃ āpannassa liṅgaparivatte sati santānassa ekattā na puna so upasampadaṃ labhati, tathā vibbhantāpi bhikkhunī liṅgaparivatte sati puna upasampadaṃ na labhatī’’ti vadanti.
所谓流徙相关罪，谓为展示普通罪责之故而说。供衣馈赠无处可行，在比库时为无犯之状态。于比库尼时虽受此示讲，为普通罪责，若比库时未示讲，则谓其为赦免。比库于宽容时因非法取得而翻转标记发生。即使处于比库尼身，若其安稳从容，关系亦如是。过去犯错误，自在宽容者为比库时，非普通罪责者亦为比库时。谓「犯大戒罪时，若发生标记翻转，子孙中其人不再得受上座，因为断绝戒学者也不会再受上座」。
§71
71. ‘‘Anupādinnakesūti adhikārattā upādinnakepi eseva nayoti vutta’’nti cūḷagaṇṭhipade majjhimagaṇṭhipade ca vuttaṃ, taṃ duvuttaṃ. Na hi upādinnakesu nimitte upakkamantassa dukkaṭaṃ dissati. Tathā hi upādinnakesu nimitte appavesetvā bahi upakkamantassa thullaccayaṃ vuttaṃ ‘‘na ca, bhikkhave, rattacittena aṅgajātaṃ chupitabbaṃ, yo chupeyya, āpatti thullaccayassā’’ti (mahāva. 252) vuttattā. Ettha ca yaṃ vattabbaṃ, taṃ sabbaṃ aṭṭhakathāyaṃ pubbe vicāritameva. Dukkaṭamevāti mocanarāgassa abhāvato. Tathevāti muccatu vā mā vāti imamatthaṃ atidissati.
第七十一条「不依附者」意指权利上即使是依附者也应视为不依附者，此语于小断与中断卷中均有所说，重复二说。诚然对不依附者之缘由，不见恶行。况对不依附者之缘故，虽然进入或出离，亦无大恶。法句经中说：「诸比库，不应以醉酒心隐蔽身体，若隐蔽则属重大罪责。」此处应论述之，已于注疏中详述。所谓恶系于灭除贪欲心，亦谓应解脱者。
Avisayoti asādiyanaṃ nāma evarūpe ṭhāne dukkaranti katvā vuttaṃ. Mātugāmassa vacanaṃ gahetvāti ‘‘ahaṃ vāyamissāmi, tvaṃ mā vāyamī’’tiādinā vuttavacanaṃ gahetvā. Ubhayavāyāmeneva āpattīti saññāya ‘‘tvaṃ mā vāyamī’’ti vuttaṃ.
所谓不由所好，谓因不可及之处，做成困难之事。所谓取母乡的话，即如言「我将努力，你勿努力」等，此类话语即以为努力止息之故识别为违规。
§73
73.Vaṭṭakateti imassa atthaṃ dassento ‘‘vivaṭe’’ti āha. ‘‘Pārājikabhayena ākāsagatameva katvā pavesanādīni karontassa sahasā tālukaṃ vā passaṃ vā aṅgajātaṃ phusati ce, dukkaṭameva methunarāgassa abhāvato’’ti vadanti, upaparikkhitvā gahetabbo. Suphusitāti suṭṭhu pihitā. Antomukhe okāso natthīti dantānaṃ supihitabhāvato antomukhe pavesetuṃ okāso natthi. Uppāṭite pana oṭṭhamaṃse dantesuyeva upakkamantassa thullaccayanti pataṅgamukhamaṇḍūkassa mukhasaṇṭhāne viya vaṇasaṅkhepavasena thullaccayaṃ. ‘‘Methunarāgena itthiyā appavesento nimittena nimittaṃ chupati, thullaccaya’’nti iminā vā lakkhaṇena samānattā idha thullaccayaṃ vuttaṃ. Bahi nikkhantadantajivhāsupi eseva nayo.
73.“Vaṭṭakateti”者，说明此词义为“宽开”。言其由此释为“松开”。有人言，由于犯巴拉基戒之恐惧，且因当天空虚无，临时以此方式进入等行为时，若突然触及阴部或大腿，会发生何事？答曰：因混合淫欲之恶，（故触及时）不悦。此意应参详理解。“Su-phusita”者，谓其遮掩得善。举例言上下牙齿紧闭，故口中无空隙，牙齿不许通入。若张开口，如拔牙刚冒出，呈现蛙嘴而不整齐状，是故易发生渗漏。因女者以淫欲轻易进入，以此为迹象，故名“Thullaccaya”。此义以此特征比同此处“Thullaccaya”所说。如外伸牙齿与舌头亦是此理。
Amuccante thullaccayanti ‘‘ceteti upakkamati na muccati, āpatti thullaccayassā’’ti (pārā. 262) vacanato. Nijjhāmataṇhikādīti ādi-saddena khuppipāsikādipetīnaṃ saṅgaho daṭṭhabbo. Allīyitumpi na sakkāti nijjhāmataṇhikānaṃ lomakūpehi samuṭṭhitaaggijālāhi niccaṃ pajjalitasarīratāya khuppipāsikādīnaṃ ativiya paṭikūlavirūpabībhacchaaṭṭhicammāvasiṭṭhaniccāturasarīratāya āmasitumpi na sakkā. Devatā viya sampattiṃ anubhontīti ettha yāsanti sāmivacanaṃ yāti paccattavacanena vipariṇāmetvā yojetabbaṃ ‘‘yā devatā viya sampattiṃ anubhontī’’ti. Dassanādīsu dassanaṃ nāma bhikkhunā tāsaṃ dassanaṃ, gahaṇampi bhikkhunāva tāsaṃ aṅgapaccaṅgagahaṇaṃ. Āmasanādīni pana tāsaṃ kiccāni. Tattha āmasanaṃ nāma attano sarīrena bhikkhuno sarīrassa upari āmasanamattaṃ, phusanaṃ tato daḷhataraṃ katvā samphusanaṃ, ghaṭṭanaṃ tatopi daḷhataraṃ katvā sarīrena sarīrassa ghaṭṭanaṃ. Visaññaṃ katvāti yathā so katampi upakkamanaṃ na jānāti, evaṃ katvā. Yadipi āmasanādi tassā kiccaṃ, tathāpi teneva anāpattiṃ avatvā ‘‘taṃ puggalaṃ visaññaṃ katvā’’ti vacanato akatavisañño jānitvā sādiyati ce, pārājikameva. Bhikkhuno pana dassanagahaṇesu sati asādiyanaṃ nāma na hotīti dassanagahaṇesu paññāyamānesu anāpatti na vuttā. Yadi pana paṭhamaṃ dassanagahaṇesu sati pacchā taṃ puggalaṃ visaññaṃ katvā āmasanādīni karontī attano manorathaṃ pūretvā gacchati, natthi pārājikaṃ.
“Amuccante thullaccayanti”意谓“即入即下不松手，便生过失之硬结”。《Pārārajika》卷262有此语。起首须观察饥饿之食者及类似者之情形。若不能将饥饿之人毛发上附着之火网熄灭，身心由此苦恼污染，固然不能除去。此时比喻其为天人享福之状，故此用法为明喻，并须转变为语句“如是天人享福”之意。所见处所谓“见”是比库对其所见，至于把持，谓比库以肢体等部位把持。“Ámasana”意指比库于自身身体之上产生之硬块，先触摸后加紧，后进一步加重压紧之动作。虽称为“毒害”，即不自知其服用之错误，但已行此事。若此“Ámasana”之事，虽有其义务责任，然其无罪过。若有人以该名言认定某人已犯戒，实为冤枉。且比库于见取把持中若无不善意时，虽有所取亦无过失。若首次把持后，复因趋于硬结而执之，以满足欲望，则犯巴拉基戒。
Upahatakāyappasādoti anaṭṭhepi kāyappasāde kāyaviññāṇuppādane asamatthatāpādanavasena vātapittādīhi upahatakāyappasādo. Sevanacittavasena āpattīti yathā santhatanimittavasena upādinnaphassaṃ avindantassapi sevanacittavasena āpatti, evamidhāpi pittavātādinā upahatakāyappasādattā avediyantassapi sevanacittavasena āpatti.
“Upahatakāyappasādo”者，谓非故意令身心安稳，而由风火等不调，引起身体与心安稳出现缺失之事。此为以感受心态支配，则称污秽，谓虽无侵害而由感受故生过失。比方由相续因缘而产生依附之行为，若虽无有侵害，亦因感受作用而产生过失。由此推论，风火等诸不调亦由身心安稳缺失而被感受支配时，亦生过失。
Nanu ca chupitamattavatthusmiṃ ‘‘methunaṃ dhammaṃ paṭisevissāmīti chupitamatte vippaṭisārī ahosī’’ti vuttattā methunassa pubbapayoge dukkaṭena bhavitabbaṃ, atha kasmā ‘‘āpatti saṅghādisesassā’’ti vuttanti imaṃ antolīnacodanaṃ manasikatvā taṃ pariharituṃ ‘‘yo methuna’’ntiādi āraddhaṃ. Tattha sīsanti maggena maggapaṭipādanaṃ. Tañhi payogānaṃ matthakasadisattā ‘‘sīsa’’nti vuttaṃ tato paraṃ payogābhāvato. Dukkaṭe tiṭṭhantīti dukkaṭaṃ janenti. Dukkaṭañhi janentā hatthaggāhādayo payogā ‘‘dukkaṭe tiṭṭhantī’’ti vuttā aññissā āpattiyā janakavasena appavattanato.
岂非因淫欲轻微而被形容为“将从事淫行之法”？此轻微淫欲若不能正理反复，必生不善，因此须以不善对治。为何称为“犯戒断戒”呢？此乃深思此粗劣问难而欲避之。何者淫行？即因有修道方法务求灭苦，而将淫行为断绝，是为真正之“修道法”。因其行为包含力量，是故称之为“头”，意义为根本、最重要。其后因纵欲之缺失称“非头”。谓若能守正，则其恶不存。如恶行牢固，则“恶行存立”，故以此说明其他犯戒经律之生起机制，犹如“恶行牢固”生起戒犯。
§74
74.Jātipupphagumbānanti jātisumanagumbānaṃ. Ussannatāyāti bāhullatāya. Upacāreti āsannappadese. Tena vātupatthambhenāti ‘‘aṅgamaṅgāni vātupatthaddhāni hontī’’ti evaṃ vuttavātupatthambhena. Iminā niddokkamanassa kāraṇaṃ vuttaṃ. Ekarasanti āvajjanādivīthicittehi abbokiṇṇaṃ.
74.“Jātipupphagumbā”者，谓“出生的花蕊果实”，即“出生花蕊之果”。“Ussannatā”义指丰盛之多。谓临近所处之地而开显。因风吹拂而弯曲变形，故名“风压撑持”。如是说者谓肢体诸处因风而被束缚之状。此为说明本经中“风压撑持”的缘故之一。谓其弯曲不常常，而是变更无常。
§76
76.Saṅgāmasīsayodhobhikkhūti yasmā kilesārīhi anabhibhūto hutvā te parājesi, tasmā saṅgāmamukhe yodhasadiso bhikkhu.
76.“Saṅgāmasīsayodhobhikkhū”者，谓因烦恼所束缚未被超越而堕落者。故称之为“战斗场之宿敌比库”。即因战斗而成为敌对者。
§77
77.Uppanne vatthusminti methunavatthusmiṃ uppanne. Parivattakadvāramevāti saṃvaraṇavivaraṇavasena ito cito ca parivattanayoggadvārameva. Rukkhasūcikaṇṭakadvāranti rukkhasūcidvāraṃ kaṇṭakadvārañca. ‘‘Rukkhasūcidvāraṃ kaṇṭakadvāra’’micceva vā pāṭho. Yaṃ ubhosu passesu rukkhathambhe nikhaṇitvā tattha vijjhitvā majjhe dve tisso rukkhasūciyo pavesetvā karonti, taṃ rukkhasūcidvāraṃ. Yaṃ pavesananikkhamanakāle apanetvā thakanayoggaṃ, ekāya bahūhi vā kaṇṭakasākhāhi kataṃ, taṃ kaṇṭakadvāraṃ. Cakkalakayuttadvāranti heṭṭhā etaṃ cakkaṃ yojetvā kataṃ mahādvāraṃ, yaṃ na sakkā ekena saṃvarituṃ vivarituñca. Gopphetvāti rajjūhi ganthetvā. Ekaṃ dussasāṇidvāramevāti ettha kilañjasāṇidvārampi saṅgahaṃ gacchati.
77. 所谓「因缘条件已成」者，是指配偶的因缘条件已成。所谓「回转门槛」乃是防护门槛的说明，即从此处起是出入回转的门槛。所谓「树枝刺门槛」即「树枝门槛」与「刺门槛」二者。所谓「树枝门槛」是指，由两根树枝立起，再插入刻有锋利刺物的中段，形成的结构。这种说法纯属错误。那两根被看见插入树枝支撑物中间、以二根或三根树枝钉牢并构成门槛的，即是树枝门槛。凡在进出时拿取并利用这些刺枝，单支或多枝均可构成刺门槛。所谓「带车轮相联的门槛」是指下方装有轮子，构成的大门，此门无法用单一方式关闭或开启。所谓「用绳系紧」是指以绳索束缚。所谓「一扇难关闭的门槛」是指门闩紧闭也仍难以关闭的门槛。
Yattha dvāraṃ saṃvaritvā nipajjituṃ na sakkā hoti, tattha kattabbavidhiṃ dassetuṃ ‘‘sace bahūnaṃ vaḷañjanaṭṭhānaṃ hotī’’tiādi vuttaṃ. Bahūnaṃ avaḷañjanaṭṭhānepi ekaṃ āpucchitvā nipajjituṃ vaṭṭatiyeva. Atha bhikkhū…pe… nisinnā hontīti idaṃ tattha bhikkhūnaṃ sannihitabhāvasandassanatthaṃ vuttaṃ. ‘‘Nisinno vā pana hotu nipanno vā, yena kenaci iriyāpathena samannāgato sace tattha sannihito hoti, ābhogaṃ kātuṃ vaṭṭatī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘nisinnā hontīti vacanato sace nipannā honti, ābhogaṃ kātuṃ na vaṭṭatī’’ti vadanti, taṃ na sundaraṃ. Yadi hi ‘‘nisinnā hontī’’ti vacanato nipanne ābhogaṃ kātuṃ na vaṭṭati, ṭhitepi caṅkamantepi ābhogaṃ kātuṃ na vaṭṭati. Na hi nisinnavacanaṃ nipannaṃyeva nivatteti, tasmā ‘‘nisinnā hontī’’ti idaṃ tattha tesaṃ atthitāmattasandassanatthaṃ, na sesairiyāpathasamaṅgitānivattanatthaṃ. Evaṃ santepi nipajjitvā niddāyanto asantapakkhe ṭhitattā ābhogāraho na hotīti amhākaṃ khanti. Asantapakkhe ṭhitattāyeva hi raho nisajjāya nipajjitvā niddāyanto anāpattiṃ na karotīti vuttaṃ. Dvārasaṃvaraṇaṃ nāma bhikkhunīādīnaṃ pavesananivāraṇatthanti āha – ‘‘bhikkhuniṃ vā mātugāmaṃ vā āpucchituṃ na vaṭṭatī’’ti. ‘‘Itthiubhatobyañjanakaṃ itthipaṇḍakañca āpucchituṃ na vaṭṭatī’’ti vadanti. Mātugāmassa antogabbhe ṭhitabhāvaṃ jānitvāpi dvāre yathāvuttavidhiṃ katvā nipajjantassa anāpatti. Nisseṇiṃ āropetvāti uparitalaṃ āropetvā visaṅkharitvā bhūmiyaṃ pātetvā chinditvā vā nipajjitumpi vaṭṭati. Dvepi dvārāni jaggitabbānīti ettha sace ekasmiṃ dvāre kavāṭaṃ vā natthi, heṭṭhā vuttanayena saṃvarituṃ vā na sakkā, itaraṃ dvāraṃ asaṃvaritvāpi nipajjituṃ vaṭṭati.
当某处门阙关闭后无法通过时，应展示相应做法。例如已有人布设许多藤蔓作为障碍，甚至只需拉扯其中一处，就难以通过。接着诵曰：「若众多藤蔓汇结处，有人试图拔除一处欲通过，必生阻挠。」又说出家比库们此时静坐，以示他们的集结归宿。诵曰：「不论是坐着或卧倒，只要有人以某种行径达到那里，必定阻止通行。」三句结语强调此义。亦有人说「若言坐着则卧倒者通行无碍，此说不当」，若以「坐」论为不能通行，则站立行走亦不能通过。因为「坐」语不等于卧倒行为，故此处说「坐」只是示意行止的状态，而非全然行为之限制。即使如此，卧躺在其地正当时，持站姿时亦无妨碍通行为应允。故立、坐皆非禁止之由，由于未站立正当而阻碍通行乃是由故意非礼所致。又言闭门束缚是为防止比库尼等入门，故明说「不允许进入比库尼及妇人」。又言「不容许进入具有女性特征者及女性阉割者」。即使内部已知孕妇情况，仍应如法把门关闭，禁止其进入。所谓「推开坐榻」是指将坐榻上的垫物推开或拆下，放置于地面后进入也可允许。这里说「若有两门可使用，则即使一扇门无门板且不能关闭，仍可由另一扇门闭合防守后进入」。
Bhikkhācārāpaṭikkammāti bhikkhācārato nivattitvā. Dvārapālassāti dvārakoṭṭhake mahādvāre nisseṇimūle vā ṭhatvā dvārarakkhaṇakassa. Pacchimānaṃ bhāroti ekānubandhavasena āgacchante sandhāya vuttaṃ. Asaṃvutadvāre antogabbhe vāti yojetabbaṃ. Bahi vāti gabbhato bahi. Nipajjanakālepi…pe… vaṭṭatiyevāti ettha ‘‘dvārajagganakassa tadadhīnattā tadā tassa tattha sannihitāsannihitabhāvaṃ anupadhāretvāpi ābhogaṃ kātuṃ vaṭṭatiyevā’’ti vadanti.
所谓「门卫」是指站立于门厅或大门坐榻根部守护出入口的看守人。教令说，当有来人单独前来时，若门关闭则应由门卫看护之。所谓「关闭的门的内部」是指应扣紧门以防止进入的内部空间。关于卧具使用时禁止进入之规，则应不破坏入门封闭状态，否则被视为违规。
Yena kenaci parikkhitteti pākārena vā vatiyā vā yena kenaci parikkhitte. ‘‘Parikkhepassa uccato pamāṇaṃ sahaseyyappahonake vuttanayena veditabba’’nti vadanti. Yadi pana ekasmiṃ padese parikkhepo vuttappamāṇato nīcataro hoti, vaṭṭati. Mahāpariveṇaṃ hotīti mahantaṃ aṅgaṇaṃ hoti. Mahābodhiyaṅgaṇalohapāsādayaṅgaṇasadisanti bahusañcāradassanatthaṃ vuttaṃ, na mahāparicchedadassanatthaṃ. Aruṇe uggate uṭṭhahati, anāpattīti suddhacittena nipannassa niddāyantasseva aruṇe uggateyeva niddāvaseneva anāpatti. Pabujjhitvā puna supati, āpattīti aruṇe uggate pabujjhitvā aruṇuggamanaṃ ajānitvāpi anuṭṭhahitvāva sayitasantānena sayantassa āpatti, purāruṇe pabujjhitvāpi ajānitvā sayitasantānena sayantassapi aruṇe uggate āpattiyeva. Yathāparicchedameva vuṭṭhātīti aruṇe uggateyeva uṭṭhahati. Tassa āpattīti asuddhacitteneva nipannattā niddāyantassapi aruṇe uggate divāpaṭisallānamūlikā āpatti. ‘‘Evaṃ nipajjanto anādariyadukkaṭāpi na muccatī’’ti vuttattā asuddhacittena nipajjanto aruṇuggamanato puretaraṃ uṭṭhahantopi anuṭṭhahantopi nipajjanakāleyeva anādariyadukkaṭaṃ āpajjati, divāpaṭisallānamūlikaṃ pana dukkaṭaṃ aruṇe uggateyeva āpajjati.
所谓「任何方式封闭」是指以桩子、钉子或其他任何关闭法门进行关闭。有说「关闭方式之高度尺度，当遵守戒律中关于粗劣栖息处的规定」。若某处关闭程度不及规范，则令其无效。所谓「大围栏」是指面积广大的院落或庭园。所谓「大菩提树围栏、铁笼围栏」是指为方便移动而造的围栏，而非大围场的分割。说使者上午起床即为违规，实际上针对心地清净而卧睡为止。若早起后再卧，或未知晓时间误作早起，都不算违规。若误依时间规律早起，则依照早起规则起身。在晨光已现时起身而非起身，则因清净心绪下卧而无忧。古训「不因时间而违规」即指心地纯净下睡而不起，即使天色亮起亦不算过失。
Yaṃ panettha tīsupi gaṇṭhipadesu vuttaṃ ‘‘rattiṃ dvāraṃ saṃvaritvā nipanno sace aruṇuggamanavelāyaṃ dvāre vivaṭepi nipajjati, tassa āpatti akhette saṃvaritvā nipannattā. Aruṇuggamanavelāyaṃ vivaṭepi dvāre ‘‘nipajjissāmī’’ti rattiṃ dvāraṃ saṃvaritvāpi nipannassa akhette pihitattā nipajjanakāle anādariyadukkaṭaṃ, aruṇe uggate nipajjanamūladukkaṭañca hoti. Rattiṃ pihitepi apihitepi dvāre nipannassa aruṇuggamanakkhaṇeyeva apihitadvāre pihite pihitadvāre ca puna vivaritvā pihite khette pihitattā anāpattī’’ti, taṃ aṭṭhakathāya na sameti. Rattiṃ dvāraṃ asaṃvaritvā nipannasseva hi aruṇuggamane āpatti aṭṭhakathāyaṃ dassitā, tasmā khette vā pihitaṃ hotu akhette vā, saṃvaraṇamevettha pamāṇanti amhākaṃ khanti.
关于晚间狭门关闭睡觉之规，诵有三句规定：「夜间关闭门阙入睡，若晨光之际尚在门中或门口，则无过失。即使夜间门关闭入睡时，有人唤‘可以通过’亦无妨，因入睡时仍闭门；晨光之际若有人进入门口，从门口通行时存在某些轻微过失。」本注疏不同意此说，认为若夜间未关闭门阙而入睡，则朝光进入时仍算违规。因此门禁关闭标准，谓之「关闭门阙即为标准」。
Niddāvasena nipajjatīti niddābhibhūtatāya ekapassena nipajjati, evaṃ pana nipanno nipanno nāma na hotīti anāpatti vuttā. Apassāya supantassāti kaṭiyā piṭṭhivemajjhassa ca antare appamattakampi padesaṃ bhūmiṃ aphusāpetvā thambhādiṃ apassāya supantassa. Sahasāva vuṭṭhātīti pakkhalitvā patito viya sahasā vuṭṭhāti. Tattheva sayati na vuṭṭhātīti niddābhibhūtatāya supanto na vuṭṭhāti, na mucchāpareto. Teneva ‘‘avisayattā āpatti na dissatī’’ti na vuttaṃ.
所谓「因睡而入睡」是指顺从单一行为而入睡。若能称为真正入睡，则无过失。所谓「趴卧睡」是指身体部分伏于地面而非平卧之相。所谓「突然起身」是指猛然翻身起身。真正入睡者不会在睡眠中突然起坐，且不会在半醒间隙迷糊失态。古说「无识别时无过失」是指无清醒意识下入睡不会违戒。
Ekabhaṅgenāti ekassa passassa bhañjanena, heṭṭhā vuttanayena pāde bhūmito amocetvāva ekaṃ passaṃ bhañjitvā nāmetvā nipannoti vuttaṃ hoti. Mahāaṭṭhakathāyaṃ pana mahāpadumattherena vuttanti sambandho. Mucchitvā patitattā therena ‘‘avisayattā āpatti na dissatī’’ti vuttaṃ. Ācariyā pana yathā yakkhagahitako bandhitvā nipajjāpito ca paravaso hoti, evaṃ aparavasattā mucchitvā patito kañci kālaṃ jānitvāpi nipajjatīti anāpattiṃ na vadanti. Yo ca yakkhagahitako, yo ca bandhitvā nipajjāpitoti imassa mahāaṭṭhakathāvādassa pacchimattā soyeva pamāṇato gahetabbo. Tathā ca vakkhati ‘‘sabbattha yo yo aṭṭhakathāvādo vā theravādo vā pacchā vuccati, sova pamāṇato daṭṭhabbo’’ti (pārā. aṭṭha. 1.92). Yakkhagahitaggahaṇeneva cettha visaññībhūtopi saṅgahitoti veditabbaṃ. Ekabhaṅgena nipanno pana atthato anipannattā muccatiyevāti mahāaṭṭhakathāvādena so appaṭikkhittova hotīti daṭṭhabbaṃ. Divā saṃvaritvā nipannassa kenaci vivaṭepi dvāre anāpatti nipajjanakāle saṃvaritvā nipannattā. Sace divā saṃvaritvā dvārasamīpe nipanno pacchā sayameva dvāraṃ vivarati, evampi vaṭṭati. Acittakā cāyaṃ āpatti kiriyā ca akiriyā ca.
『一折断』者，谓一处断裂。若以折断之法观者，比下所说，足离地如释脱地一处折断而不留，谓名称俱舍中断，是为折断。大注疏中由长老大波度摩所说谓此为关系。由误解而堕落者，长老说“因没有对象故无违犯”之义。师又如伪天魔所缚而陷入他方，为奴隶；同样脱缚后堕落者虽知时日仍堕入者，不谓无过。所谓魔缚之人及被缚后陷入者，因此大注述说，最后须依其标准来判断。并宣说“无论何处，无论何人，无论注疏论师或长老论师，皆应依据此标准来看”为准（《巴拉密注疏》1.92）。因魔缚而成的堕落者，虽已见异而终究受缚，如此应知为被束缚者。由一处折断而堕者，本质上非彻底堕落，唯断绝而已，此由大注疏明了此处不属恒断，须认为其虽成断，但未被拒绝。昼间虽然束缚而堕落者，于门口若被解脱，则因束缚堕落而无罪。若在昼束缚而堕，及晚睡于门前开门，则如是反复。此断罪的事，非有心亦非无心。
§78
78.‘‘Apade padaṃ karonto viyā’’ti vatvā puna tamevatthaṃ āvikaronto ‘‘ākāse padaṃ dassento viyā’’ti āha. Etadagganti eso aggo. Yadidanti yo ayaṃ. Sesamettha uttānatthameva.
第七十八条：“在危险之地行步者”，将此语说出后再次变易为“于天空视步者”之说。此为首条。此谓本意指此。余下通篇均依本意说法。
Vinītavatthuvaṇṇanā niṭṭhitā. · 判定事注释完毕。
Tatridantiādi heṭṭhā vuttatthameva.
于那里所论者，皆依下文所说义。
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ · 如是，于《律注·令一切欢喜》的《显明精义》中。
Paṭhamapārājikavaṇṇanā niṭṭhitā. · 第一巴拉基咖义注终。
2. Dutiyapārājikaṃ
第二巴拉基咖（破戒）
Adutiyena jinena yaṃ dutiyaṃ pārājikaṃ pakāsitaṃ, tassa idāni yasmā saṃvaṇṇanākkamo patto, tasmā yaṃ suviññeyyaṃ, yañca pubbe pakāsitaṃ, taṃ sabbaṃ vajjayitvā assa dutiyassa ayaṃ saṃvaṇṇanā hotīti sambandho.
由第二巴拉基咖所显明者，因其无法再宣说，故当知其清楚内容，且先前所显示的全部亦当放弃，此谓第二巴拉基咖之无法再言。
Dhaniyavatthuvaṇṇanā达尼亚事义注
§84
84.Rājagaheti ettha duggajanapadaṭṭhānavisesasampadādiyogato padhānabhāvena rājūhi gahitaṃ pariggahitanti rājagahanti āha ‘‘mandhātu…pe… vuccatī’’ti. Tattha mahāgovindena mahāsattena pariggahitaṃ reṇunā pariggahitameva hotīti mahāgovindaggahaṇaṃ. Mahāgovindapaaggahitatākittanañhi tadā reṇunā magadharājena pariggahitabhāvūpalakkhaṇaṃ. Tassa hi so purohito. ‘‘Mahāgovindoti mahānubhāvo purātano eko magadharājā’’ti keci. Pariggahitattāti rājadhānībhāvena pariggahitattā. Gayhatīti gaho, rājūnaṃ gahoti rājagahaṃ, nagarasaddāpekkhāya napuṃsakaniddeso. Aññepettha pakāreti ‘‘nagaramāpanena raññā kāritasabbagahattā rājagahaṃ, gijjhakūṭādīhi parikkhittattā pabbatarājehi parikkhittagehasadisantipi rājagahaṃ, sampannabhavanatāya rājamānaṃ gehantipi rājagahaṃ, suvihitārakkhatāya anatthāvahabhāvena upagatānaṃ paṭirājūnaṃ gahaṃ gehabhūtantipi rājagahaṃ, rājūhi disvā sammā patiṭṭhāpitattā tesaṃ gahaṃ gehabhūtantipi rājagahaṃ. Ārāmarāmaṇeyyakādīhi rājate, nivāsasukhatādinā sattehi mamattavasena gayhati pariggayhatīti vā rājagaha’’nti edise pakāre. So padeso ṭhānavisesabhāvena uḷārasattaparibhogoti āha ‘‘taṃ paneta’’ntiādi. Tattha buddhakāle cakkavattikāle cāti idaṃ yebhuyyavasena vuttaṃ. Tesanti yakkhānaṃ. Vasanavananti āpānabhūmibhūtaṃ upavanaṃ. Gijjhā ettha santīti gijjhaṃ, kūṭaṃ. Taṃ etassāti gijjhakūṭo. Gijjho viyāti vā gijjhaṃ, kūṭaṃ. Taṃ etassāti gijjhakūṭo, pabbato. Gijjhasadisakūṭoti gijjhakūṭoti vā majjhepadalopīsamāso yathā ‘‘sākapatthavo’’ti, tasmiṃ gijjhakūṭe. Tenāha ‘‘gijjhā’’tiādi.
“王舍城”此处因恶种族地方特定而以王领统治者谓之。谓王所掌控、所持有者，即王舍城。谓云“当减弱……”“如此称”。此由大哥文迪所持大力量掌控，故谓大哥文迪掌控者。更指大哥文迪夫人由孔雀王所掌控的情况。其为其僧侣之首称“大哥文迪”，有云“此乃古时之一位孔雀王”。所谓掌控者指有王城之意。Gayhatīti谓“家，王者之家”，王者所持有谓王舍城，一种应景的比喻说法。又他处发说“由城市设立、王者治理乃得称王舍城，由蟾蜍峰等围绕、环山居所所围绕之家亦谓王舍城，由具足豪宅的王所住之家亦谓王舍城，为正当防护状态而困境得解的敌方所在之家谓王舍城。因王视觉及正当建立，乃得称此为王舍城。居于林园、休息娱乐等，因有城池、居所和安乐聚落，由主体力量保有者谓王舍城。”说此方为地方特定、城池特殊区域，得天众所护念，曰“正为此处”。说佛时代或转轮圣王时代即如此说。以天众称此方为「王舍城」。其所称「天园」者谓据天所居的花园。"蟾蜍峰"处为山峰，此处以蟾蜍名峰为例。蟾蜍意指蟾蜍，峰指山峰，此即蟾蜍峰。蟾蜍有多种说法，此作峰。谓蟾蜍峰者，为此山峰也。"蟾蜍"为蟾蜍之意，"峰"意为山峰，此合称为蟾蜍峰。又称为蟾蜍峰的山丘，中间空地之意，如“熊脚石”一般，此为其意。故称之“蟾蜍峰”等。
Tatoparaṃ saṅghoti tiṇṇaṃ janānaṃ upari saṅgho catuvaggakaraṇīyādikammappattattā. Tasmiṃ pabbate sannipatitvā samāpattiyā vītināmentīti yathāphāsukaṭṭhāne piṇḍāya caritvā katabhattakiccā āgantvā cetiyagabbhe yamakamahādvāraṃ vivarantā viya taṃ pabbataṃ dvidhā katvā anto pavisitvā rattiṭṭhānadivāṭṭhānāni māpetvā tattha samāpattiyā vītināmenti.
其后所谓僧团者，乃三众之上集会，因具备四部僧团诸仪式等事而成就。于此山上聚集，经过此项聚集而得解除劳苦，如同在罗闼处乞食时，先入供养堂门开关，将山分为两部分，进入其中，昼夜不息地预备住宿，秉持此聚集而解除劳苦。
Kadā panete tattha vasiṃsu? Atīte kira anuppanne tathāgate bārāṇasiṃ upanissāya ekasmiṃ gāmake ekā kuladhītā khettaṃ rakkhati, tassā khettakuṭiyā vīhayo bhajjantiyā tattha mahākarañjapupphappamāṇā mahantamahantā manoharā pañcasatamattā lājā jāyiṃsu. Sā te gahetvā mahati paduminipatte ṭhapesi. Tasmiñca samaye eko paccekasambuddho tassā anuggahatthaṃ avidūre khettapāḷiyā gacchati. Sā taṃ disvā pasannamānasā supupphitaṃ mahantaṃ ekaṃ padumaṃ gahetvā tattha lāje pakkhipitvā paccekabuddhaṃ upasaṅkamitvā pañcahi lājasatehi saddhiṃ taṃ padumapupphaṃ datvā pañcapatiṭṭhitena vanditvā ‘‘imassa, bhante, puññassa ānubhāvena ānubhāvasampanne pañcasataputte labheyya’’nti pañca puttasatāni patthesi. Tasmiṃyeva khaṇe pañcasatā migaluddakā sambhatasambhārā paripakkapaccekabodhiñāṇā tasseva paccekabuddhassa madhuramaṃsaṃ datvā ‘‘etissā puttā bhaveyyāmā’’ti patthayiṃsu. Atītāsu anekāsu jātīsu tassā puttabhāvena āgatattā tathā tesaṃ ahosi. Sā yāvatāyukaṃ ṭhatvā devaloke nibbatti, tato cutā jātassare padumagabbhe nibbatti. Tameko tāpaso disvā paṭijaggi. Tassā padasā vicarantiyā paduddhāre paduddhāre bhūmito padumāni uṭṭhahanti. Eko vanacarako disvā bārāṇasirañño ārocesi. Rājā taṃ ānetvā aggamahesiṃ akāsi, tassā gabbho saṇṭhāti. Mahāpadumakumāro mātukucchiyaṃ vasi, sesā bahi nikkhantaṃ gabbhamalaṃ nissāya saṃsedajabhāvena nibbattā. ‘‘Opapātikabhāvenā’’ti keci. Te vayappattā uyyāne padumassare kīḷantā ekekasmiṃ padume nisīditvā khayavayaṃ paṭṭhapetvā paccekabodhiñāṇaṃ nibbattayiṃsu. Ayaṃ tesaṃ byākaraṇagāthā ahosi –
他们何时居于此？据说过去，在未出世之正觉者时代，于王舍城依止之乡村，有一婆罗门女守护田地。其田边茅屋中，栽种有与大卡兰加花相似的巨大且美丽的五百株莲花。婆罗门女将此花放于大莲花池中。此时，有一独觉陀罗尼者，近乎此女田舍步行。当婆罗门女见其祥和心境，采摘一朵盛开的巨大莲花，投放入池，与独觉者同行，呈以五朵莲花，并合十顶礼，言：“尊者，若因此福德感应，愿得五百子。”当时，五百雄鹿群因成熟欢喜的独觉智见，赠予其甘美肉食，称：“此为子嗣。”过去多世中，以彼为父者来到世间，众多如是。至寿终身后，生天界，死后转生如莲花胎。同一苦行者见之，便加以娶亲。其足行走遍地，行经莲花丛中，莲花随足升起。一猎人见，告王舍城王。王召来此人，授以尊长地位。大莲花少年居于母腹中，其余莲花随风起伏，安住于安乐姿势，有称“天生”的说法。彼众于莲花池中游戏，各坐一莲，依次伏地而得独觉智慧。此为他们行文伎俩之歌——
‘‘Saroruhaṃ padumapalāsamatrajaṃ, supupphitaṃ bhamaragaṇānuciṇṇaṃ;
“我身生于莲花之中，如蜜蜂围绕花瓣簇拥；
Aniccatāyaṃ vayataṃ viditvā, eko care khaggavisāṇakappo’’ti. –
明知无常老去，只我独自行于利剑锋刃上。”
Tasmiṃ kāle te tattha vasiṃsu. Tadā cassa pabbatassa ‘‘isigilī’’ti samaññā udapādi. Ime isayoti ime paccekabuddhaisī. Samā ñāyati etāyāti samaññā, nāmanti attho.
当时二者居住于此。彼时山名“依色吉利”，意谓“出世独觉僧众”。“依色”即“依此”，故名之。
Tiṇacchadanā kuṭiyo majjhepadalopīsamāsaṃ katvā, ekadese vā samudāyavohāravasena ‘‘tiṇakuṭiyo’’ti vuttā. ‘‘Vassaṃ upagacchiṃsū’’ti vacanato vassūpagamanārahā sadvārabandhā eva veditabbāti āha ‘‘tiṇacchadanā sadvārabandhā kuṭiyo’’ti. Vassaṃ upagacchantenāti vassāvāsaṃ upagacchantena. Nālakapaṭipadanti ‘‘moneyyaṃ te upaññissa’’ntiādinā (su. ni. 721) satthārā nālakattherassa desitaṃ puthujjanakālato pabhuti kilesacittaṃ anuppādetvā paṭipajjitabbaṃ moneyyapaṭipadaṃ. Taṃ pana paṭipadaṃ sutvā nālakatthero tīsu ṭhānesu appiccho ahosi dassane savane pucchāyāti. So hi desanāpariyosāne pasannacitto bhagavantaṃ vanditvā vanaṃ paviṭṭho. Puna ‘‘aho vatāhaṃ bhagavantaṃ passeyya’’nti lolabhāvaṃ na janesi, ayamassa dassane appicchatā. Tathā ‘‘aho vatāhaṃ puna dhammadesanaṃ suṇeyya’’nti lolabhāvaṃ na janesi, ayamassa savane appicchatā. Tathā ‘‘aho vatāhaṃ puna moneyyapaṭipadaṃ puccheyya’’nti lolabhāvaṃ na janesi, ayamassa pucchāya appicchatā.
以茅草为蓬屋，屋顶为莲叶合拢，更有集会贸易“草蓬屋”之称。谓“雨期将至”者，犹如通门之象，故称“草蓬屋通门”。雨期靠近即雨安居之意。老尼拉卡塔曾叹曰：“愿我勿至修习此法”，此为师所诲——于世俗阶段不生染秽意念，应修持合乎常理的佛法。对此法闻之，老尼拉卡塔于三处缺乏欲望观看、听闻及询问佛陀。其于说法终时，心悦诚服，向世尊顶礼，入林而住。曾念：“何幸得见佛陀？”心无贪婪，复念：“何幸再闻法？”心无贪欲，又念：“何幸再问合乎常理之道？”心无贪求，遂无所贪。
So evaṃ appiccho samāno pabbatapādaṃ pavisitvā ekavanasaṇḍe dve divasāni na vasi, ekarukkhamūle dve divasāni na nisīdi, ekasmiṃ gāme dve divasāni piṇḍāya na pāvisi. Iti vanato vanaṃ, rukkhato rukkhaṃ, gāmato gāmaṃ āhiṇḍanto anurūpapaṭipadaṃ paṭipajjitvā aggaphale patiṭṭhāsi. Ekassa bhagavato kāle ekoyeva naṃ pūreti. Imañhi moneyyapaṭipadaṃ ukkaṭṭhaṃ katvā pūrento bhikkhu satteva māsāni jīvati, majjhimaṃ katvā pūrento satta vassāni, mudukaṃ katvā pūrento soḷasa vassāni. Ayaṃ pana thero ukkaṭṭhaṃ katvā pūresi, tasmā satta māse ṭhatvā attano āyusaṅkhārassa parikkhayaṃ ñatvā nahāyitvā nivāsetvā kāyabandhanaṃ bandhitvā diguṇaṃ saṅghāṭiṃ pārupitvā dasabalābhimukho pañcapatiṭṭhitena taṃ vanditvā añjaliṃ paggahetvā hiṅgulakapabbataṃ nissāya ṭhitakova anupādisesāya nibbānadhātuyā parinibbāyi. Tassa parinibbutabhāvaṃ ñatvā bhagavā bhikkhusaṅghena saddhiṃ tattha gantvā sarīrakiccaṃ katvā dhātuyo gāhāpetvā cetiyaṃ patiṭṭhāpetvā agamāsi. Evarūpaṃ paṭipadaṃ paṭipannenapi vassaṃ upagacchantena channe sadvārabandheyeva ṭhāne upagantabbaṃ. Appicchataṃ nissāyapi sikkhāpadassa anatikkamanīyattaṃ dassetuṃ ‘‘nālakapaṭipadaṃ paṭipannenapī’’ti vuttaṃ.
正如是，因无所求，入山脚处于一块小树林中，闲居不住二日；又在一棵树根处亦不久坐二日；又在一村庄亦未为乞食停留二日。如此，从森林到森林，从树林到树木，从一村庄到另一村庄，行持适当法门，遂登上果地安住。世尊在世时，未曾有任何一位长老能满此种清净修行。若如是修习法门，完成者比库实可长寿：若完成最低限度，生存数月；成中等者，则生存七年；成最高限者，活十六年。这位长老就是如此完成，于是立住七个月，了知自身寿命终限，浴除污垢，返回住处，束缚身带，披具两重袈裟，受十力所护，五方安稳地供养，合掌礼敬，宛如倚靠火炬山稳立，无所挂碍而入无余涅槃。世尊了知此长老已证涅槃，便与比库僧团同往，完成诘身，收纳舍利，塑立舍利塔，然后离去。即使修持此法而住入雨季，也必须住在适合的有门有窗且整齐清洁之处。为了示现不执此修行法，即使修持不出舍房之法门，也有所谓“无宿处修行法”的说法。
Pañcannaṃ chadanānanti tiṇapaṇṇaiṭṭhakasilāsudhāsaṅkhātānaṃ pañcannaṃ chadanānaṃ. ‘‘Na, bhikkhave, asenāsanikena vassaṃ upagantabbanti (mahāva. 204) vacībhedaṃ katvā vassūpagamanaṃ sandhāyeva paṭikkhepo, na ālayakaraṇavasena upagamanaṃ sandhāyā’’ti vadanti. Pāḷiyaṃ pana avisesattā aṭṭhakathāyañca ‘‘nālakapaṭipadaṃ paṭipannenapī’’tiādinā aviseseneva daḷhaṃ katvā vuttattā asenāsanikassa nāvādiṃ vinā aññattha ālayo na vaṭṭatīti amhākaṃ khanti. Nāvāsatthavajesuyeva hi ‘‘anujānāmi, bhikkhave, nāvāyaṃ vassaṃ upagantu’’ntiādinā (mahāva. 203) sati asati vā senāsane vassūpagamanassa visuṃ anuññātattā ‘‘na, bhikkhave, asenāsanikena vassaṃ upagantabba’’nti ayaṃ paṭikkhepo tattha na labbhatīti asati senāsane ālayavasenapi nāvādīsu upagamanaṃ vuttaṃ. Anudhammatāti vattaṃ. Rattiṭṭhānadivāṭṭhānādīnīti ādi-saddena vaccakuṭipassāvaṭṭhānādiṃ saṅgaṇhāti.
所谓五种住处，即由茅草、树叶、碎石、清洁涂抹等组成的五种住处。有人说：“比库们，不应在无固定舍处的兵营中度夏（大部第204章），讲说避免因语讼而出入度夏，而不应因建舍营而为度夏的主要目的。”巴利文无特别区分，但经论中以“无宿处修行法”等表达区分说，在兵营舟船等无他处可住时才予以容忍。正如大部第203章所说“我允许比库，船上也可过夏”，即使未设兵营，也允许船上过夏，但为兵营而住船则不被允许。此为通常规则。夜间卧处、白昼休息处等，以“处”字称之。
Katikavattāni ca khandhakavattāni ca adhiṭṭhāyāti pariyattidhammo nāma tividhampi saddhammaṃ patiṭṭhāpeti, tasmā sakkaccaṃ uddisatha uddisāpetha, sajjhāyaṃ karotha, padhānaghare vasantānaṃ saṅghaṭṭanaṃ akatvā antovihāre nisīditvā uddisatha uddisāpetha, sajjhāyaṃ karotha, dhammassavanaṃ samiddhaṃ karotha, pabbājentā sodhetvā pabbājetha, sodhetvā upasampādetha, sodhetvā nissayaṃ detha. Ekopi hi kulaputto pabbajjañca upasampadañca labhitvā sakalaṃ sāsanaṃ patiṭṭhāpeti. Attano thāmena yattakāni sakkotha, tattakāni dhutaṅgāni samādiyatha, antovassaṃ nāmetaṃ sakaladivasaṃ rattiyā ca paṭhamapacchimayāmesu appamattehi bhavitabbaṃ, vīriyaṃ ārabhitabbaṃ . Porāṇakamahaātherāpi sabbapalibodhe chinditvā antovasse ekacariyavattaṃ pūrayiṃsu. Bhasse mattaṃ jānitvā dasavatthukakathaṃ dasaasubhadasānussatiaṭṭhatiṃsārammaṇakathaṃ kātuṃ vaṭṭati. Āgantukānaṃ vattaṃ kātuṃ, sattāhakaraṇīyena gatānaṃ apaloketvā dātuṃ vaṭṭati. Viggāhikapisuṇapharusavacanāni mā vadatha, divase divase sīlāni āvajjentā caturārakkhaṃ ahāpentā manasikārabahulā viharatha, cetiyaṃ vā bodhiṃ vā vandantena gandhamālaṃ vā pūjentena pattaṃ vā thavikāya pakkhipantena na kathetabbaṃ, antogāme manussehi saddhiṃ paccayasaṃyuttakathā vā visabhāgakathā vā na kathetabbā, rakkhitindriyehi bhavitabbaṃ, khandhakavattañca sekhiyavattañca pūretabbanti evamādinā katikavattāni khandhakavattāni ca adhiṭṭhahitvā.
应坚持若干条律篇规定的行为准则，律法分三类。应谨慎宣扬，指导众生，劝勉住持正法；住于学房，不应散乱，聚集内殿安住；应宣扬教法，促进听法兴趣；未受戒者应受净戒，受净戒后应受比库戒；受戒后应指引依止。只有具德者即使一人出家及受戒，即可使正法兴盛。依自己资质修习，精进断恶，昼夜不懈怠，应努力精勤行持。即使年长长老，也能完成一日一行持诸法。应熟记语律，能够诵传统经文、总结及法句三十载及新经，为外来访客完成工作，为信众演示。勿出恶语、两舌、粗恶等，日常守持戒律，谨护四护法戒。礼敬塔庙、菩提树时以香花仪式供养，勿以闲谈玷污庄严或与村民妄谈无益闲事。以此坚持律篇与应学法规。
‘‘Anujānāmi, bhikkhave, vassaṃvuṭṭhānaṃ tīhi ṭhānehi pavāretu’’nti (mahāva. 209) vuṭṭhavassānaṃ pavāraṇāya anuññātattā imassa suttassa vasena pavāraṇādivasassa aruṇuggamanato paṭṭhāya appavāritāpi ‘‘vuṭṭhavassā’’ti vuccanti. Kiñcāpi ‘‘imaṃ temāsaṃ vassaṃ upemī’’ti (mahāva. aṭṭha. 184) vacanato pavāraṇādivasassa temāsantogadhattā taṃ divasaṃ yāva na pavārenti , tāva vassaṃ vasantā nāma honti, tathāpi ekadesena avuṭṭhampi taṃ divasaṃ vuṭṭhabhāgāpekkhāya vuṭṭhameva hotīti katvā evaṃ vuttaṃ katākatabhāgāpekkhāya samudāye pavattakatākatavohāro viya. Vippakatañhi yaṃ kiñci ‘‘katākata’’nti vuccati. ‘‘Anujānāmi, bhikkhave, vassaṃvuṭṭhānaṃ kathinaṃ attharitu’’nti (mahāva. 306) imassa pana suttassa vasena nippariyāyato mahāpavāraṇāya pavāritā pāṭipadadivasato paṭṭhāya ‘‘vuṭṭhavassā’’ti vuccantīti dassetuṃ ‘‘mahāpavāraṇāya pavāritā’’tiādi vuttaṃ. Pāṭipadadivasato paṭṭhāya hi vassānassa pacchime māse kathinatthāro anuññāto parivāre ‘‘kathinassa atthāramāso jānitabboti vassānassa pacchimo māso jānitabbo’’ti (pari. 412) vuttattā. ‘‘Mahāpavāraṇāya pavāritā’’ti idañca purimikāya vassūpagatānaṃ sabhāvadassanamattaṃ, kenaci antarāyena appavāritāpi ‘‘vuṭṭhavassā’’icceva vuccanti.
『允许，比库们，解除雨季期间的住止法。』（大部第209章）因雨季解除法未曾允许此经部分日的雨季解除，未到解除日期即解除者，即使是理所当然的解除，也称为应退雨季。又有说法称“本月雨季结束” ，如果雨季解除日未到，则此次雨季称为正常雨季。即便十一天未解除，也因考虑解除部分日，称为应退雨季。应退即不得为不可。『允许，比库们，解除雨季期间的住止是很困难的。』（大部第306章）此经层面因未完结之雨季解除，基于解除日，称为雨季解除。根据经论第412章说法，须知雨季最后一月为雨季解除的艰难月。所谓“雨季解除”，乃是说明以前诸众会分别会集，虽因某种阻碍未完成解除，仍称为应退雨季。此为行法规定详细说明。
‘‘Āpucchitabbā’’ti vatvā idāni āpucchanavidhiṃ dassento ‘‘sace imaṃ kuṭi’’ntiādimāha. Paṭijagganakaṃ vā na labhatīti vihārapaccante kate paṭijagganakaṃ na labhati. Te pana bhikkhū janapadacārikaṃ pakkamiṃsūti sambandho. Addhānagamane cārikāvohāro sāsane niruḷho. Kiñcāpi ayaṃ cārikā nāma mahājanasaṅgahatthaṃ buddhānaṃyeva labbhati, buddhe upādāya pana ruḷhīsaddavasena sāvakānampi vuccati kilañjādīhi katabījanīnampi tālavaṇṭavohāro viya. Saṅgopetvāti ekasmiṃ padese rāsiṃ katvā. Idāni tameva saṅgopanavidhiṃ dassento ‘‘yathā ca ṭhapita’’ntiādimāha. Na ovassīyatīti anovassakaṃ, kammani aka-saddo daṭṭhabbo. Yathā ca ṭhapitaṃ na ovassīyati na temīyatīti attho.
为说明向谁申诉，现说申诉程序。有人说：“若此寮舍……”等。若住处无宅第文书证明，则不得取此申诉。比库出外依乡俗行，规则严明。此出外旅人之名虽由大众授予，却具有只能由觉者所授胜利印的严肃含义。所谓“收敛”即在某地聚集储存。现今此即申诉保存程序。所谓“不退守”即不后退者、不可反悔之义。如实按置，不应反悔、不应废弃之意。
Anavayoti ettha vayoti hāni ‘‘āyavayo’’tiādīsu viya. Natthi etassa attano sippe vayo ūnatāti avayoti āha ‘‘anūno paripuṇṇasippo’’ti. Ācariyassa kammaṃ ācariyakanti āha ‘‘ācariyakamme’’ti. Piṭṭhasaṅghāṭo dvārabāhā, kaṭṭhakammaṃ thambhādi. Telatambamattikāyāti telamissatambamattikāya.
「无量」指年龄、寿命之意，如同用词『寿命』等，不表示此寿者自身寿命减少，故称寿命减少非本寿命变短。师者所作之事称为“师业”。披肩包袍指衣物外袍，木制工具指杖等辅助物品。油脂药膏指各种抹油剂、软膏等。
§85
85.Kuṭikāya karaṇabhāvanti kuṭiyā katabhāvaṃ. Saddasatthavidūhi kiṃ-saddayoge anāgatavacanassa icchitattā vuttaṃ ‘‘tassa lakkhaṇaṃ saddasatthato pariyesitabba’’nti. Mettāpubbabhāganti mettājhānassa pubbabhāgabhūtaṃ sabbasattesu hitapharaṇamattaṃ. Kasmā panetaṃ vuttaṃ, nanu anuddayā-saddo karuṇāya pavattatīti? Saccametaṃ, ayaṃ pana anuddayāsaddo anurakkhaṇamatthaṃ antonītaṃ katvā pavattamāno mettāya karuṇāya ca pavattatīti idha mettāya pavattamāno vutto, tasmā suvuttametaṃ ‘‘etena mettāpubbabhāgaṃ dassetī’’ti. Karuṇāpubbabhāganti karuṇājhānassa pubbabhāgabhūtaṃ sattesu anukampamattaṃ. Cikkhallaṃ mattikā, tassa maddanaṃ udakaṃ āsiñcitvā hatthādīhi parimaddanaṃ. Mettākaruṇānanti appanāppattamettākaruṇānaṃ. Kiñcāpi therena sañcicca khuddānukhuddakā pāṇā maraṇādhippāyena na byābādhitā, tathāpi karuṇāya abhāvena ‘‘evaṃ kate ime pāṇā vinassissantī’’ti anupaparikkhitvā katattā theraṃ vigarahi. Janānaṃ samūho janatāti āha ‘‘pacchimo janasamūho’’ti. Pātabyabhāvanti vināsetabbataṃ. Pāṇātipātaṃ karontānanti therena akatepi pāṇātipāte parehi sallakkhaṇākāraṃ dasseti. Imassa diṭṭhānugatinti imassa diṭṭhiyā anugamanaṃ. Ghaṃsitabbeti ghaṭṭayitabbe, vināsitabbeti attho. Evaṃ maññīti yathā therena kataṃ, evaṃ mā maññi. ‘‘Mā pacchimā janatā pāṇesu pātabyataṃ āpajjī’’ti vacanato yo bhikkhu iṭṭhakapacanapattapacanakuṭikaraṇavihārakārāpanavihārasammajjanapaṭaggidānakūpapokkharaṇīkhaṇāpanādīsu yattha ‘‘khuddānukhuddakānaṃ pāṇānaṃ vihiṃsā bhavissatī’’ti jānāti, tena tādise padese kappiyavacanaṃ vatvāpi na taṃ kammaṃ kāretabbanti dasseti.
第八十五条。“小木屋的建造”即木屋的制作性质。依据说法者和音义者，对于这个未曾发生的连词，言其“应依音义者寻找其特征”。“慈心禅的前行部分”，是指慈心禅的初始阶段，体现于诸有情仅为利益护持而起的慈意。“为什么这样说呢？审视‘柔和之音（anuddayā-saddo）’实际是由怜悯所起吗？”这是真实的。这个‘柔和之音’是为护持众生而起，故慈心与怜悯同行。此处言“为慈心禅正行时所发示”，故言“显示此慈心禅的前行部分”。“怜悯禅的前行部分”是指怜悯禅的初步阶段，表现为对众生的同情之心。用未烧炼的泥砖作小瓦，并以水浸湿后用手等加以抚平。所谓“慈愍”，即指修行过程中的慈心与怜悯。甚至有长老集合小砖，未被生死之主（即死亡）综摄而不受损害，唯独因怜悯缺乏而谓“若如此，此类众生必定灭亡”，未细察即妄言攻击该长老。谓“民众集体”为大众，称之“后方大集体”。“应予毁坏”，即应当灭除杀生者。即长老虽未杀生者，然对杀生者表现出某种特征。所谓“此系内见之依随”，即依从其见解而行。言“应当打砸者”，乃意味“应当破坏”，“应当灭除”，以此妄断其所行是也。若依长老所言，则须如此，然不许我如此想。言“不可令后方众人作杀生”，是指僧团中从事勤行、小居处、盘坐、涤钵、饮水等活动之比库，若知有“小砖小瓦杀生之事”者，尽管言语劝诫，亦不可为己故行此业。
Tattha tattha vuttameva āpattinti pathavīkhaṇanabhūtagāmapātabyatādīsu vuttapācittiyādiāpattiṃ. Ādikammikattā anāpattīti kuṭikaraṇapaccayā anāpatti. Sikkhāpadaṃ atikkamitvāti ‘‘na ca, bhikkhave, sabbamattikāmayā kuṭikā kātabbā, yo kareyya, āpatti dukkaṭassā’’ti vuttasikkhāpadaṃ atikkamitvā. Yadi aññena kataṃ labhitvā vasantassa anāpatti siyā, na bhagavā taṃ kuṭikaṃ bhindāpeyyāti āha – ‘‘kataṃ labhitvā tattha vasantānampi dukkaṭamevā’’ti. Yathā vā tathā vā missā hotūti heṭṭhā mattikā upari dabbasambhārātiādinā yena kenaci ākārena missā hotu. Giñjakāvasathasaṅkhepenāti ettha giñjakā vuccanti iṭṭhakā, giñjakāhi eva kato āvasatho giñjakāvasatho. Iṭṭhakāmayassa āvasathassetaṃ adhivacanaṃ. Taṃ kira āvasathaṃ yathā sudhāparikammena payojanaṃ natthi, evaṃ iṭṭhakāhi eva cinitvā chādetvā karonti, tulādaṇḍakavāṭaphalakāni pana dārumayāneva. Vikirantāti cuṇṇavicuṇṇaṃ karontā.
这里次第宣说了确切的违法行为，即因拆除地基而产生的村庄毁坏等的罪过和悔过。因为拆动建筑基础而未造作罪责，即因建筑工具条件不具而免罪。所谓“违犯戒律”，是指佛陀教导的戒律，告诫说“诸比库啊，不可随意用泥砖盖小屋，若为此行为，罪业必重”，长老是违犯此戒律的。如若他人所建之屋尚未有过错，则佛陀不令破坏它，云“既已建成，住于其中，即便有过错依旧”。“或如是或如彼岔失”，底层小瓦有刀器、篮子等任何形状器物，都有可能破坏小瓦。所谓“树枝屋”，此处“树枝”意为用小木枝编成的房屋；“树枝屋”即为以小枝构筑的房舍。所言“树枝屋”，系指此类结构。称此为“居所”，此上的木枝像蜜糖筛一般编作盖体。大小不一的木板作柱，形态不同。所谓“破碎”，即粉碎状。
Kissāti kena kāraṇena. Vayakammampi atthīti dvārakavāṭādiabhisaṅkharaṇādīsu katavayakammampi atthi. Bhikkhūnaṃ akappiyattā eva titthiyavatānurūpattā titthiyadhajo. Mahāaṭṭhakathāyaṃ vuttakāraṇesu attano adhippetakāraṇadvayaṃ patiṭṭhāpetvā aparānipi tattha vuttakāraṇāni dassento āha – ‘‘aṭṭhakathāyaṃ pana aññānipi kāraṇāni vuttānī’’tiādi. Tattha sattānuddayāyāti tādisāya kuṭikāya karaṇapaccayā vinassamānasattesu anuddayāya. Yasmā sabbamattikāmayā kuṭi sukarā bhindituṃ, tasmā tattha ṭhapitaṃ pattacīvarādi aguttaṃ hoti, corādīhi avaharituṃ sakkā. Tena vuttaṃ ‘‘pattacīvaraguttatthāyā’’ti. Senāsanabāhullapaṭisedhanatthāyāti senāsanānaṃ bahubhāvanisedhanatthāya, tādisassa vā senāsanassa abhisaṅkharaṇe bhikkhūnaṃ uddesaparipucchādīni sesakammāni pariccajitvā niccabyāvaṭatānisedhanatthaṃ. Anupavajjoti dosaṃ āropetvā na vattabbo.
为何？因何缘故？由搬运作业等包含搬迁工作，在比库中因不适宜行为而被看作异化者。于大注疏中讲到作者自设所依双因，并且也引述其他作因者，言“他经中亦有诸因所说”之类。所谓“被怜悯者”，是指因此类小屋之拆除而灭亡之众生。由于用泥砖盖屋很难破坏，因此其中置放的袈裟等物则难以窃取，故称“袈裟等所在难以取”。由此言“袈裟不被夺取之义”。所谓“僧座多占处难容忍”，是指因占据众多座位而阻碍僧侣活动，因此，该座位若被占用，其余诸多工作即被废弃，为了禁止常住的任意侵占。谓“不违犯”即不应加以责备的过失。
Pāḷimuttakavinicchayavaṇṇanā圣典本文外裁断义注
Pāḷimuttakavinicchayesu tañca kho…pe… na vaṇṇamaṭṭhatthāyāti idaṃ chattadaṇḍaggāhakasalākapañjaravinandhanaṃ sandhāyāti vadanti. Sabbatthāti chattadaṇḍe sabbattha. Āraggenāti nikhādanamukhena. Ghaṭakampi vāḷarūpampi bhinditvā dhāretabbanti sace tādisaṃ akappiyachattaṃ labhati, ghaṭakampi vāḷarūpampi bhinditvā tacchetvā dhāretabbaṃ. Suttakena vā daṇḍo veṭhetabboti yathā chattadaṇḍe lekhā na paññāyati, tathā veṭhetabbo. Daṇḍabundeti daṇḍamūle, chattadaṇḍassa heṭṭhimataleti attho. Chattamaṇḍalikanti chattassa anto khuddakamaṇḍalaṃ. Ukkiritvāti uṭṭhapetvā. Sā vaṭṭatīti yadipi rajjukehi na bandhanti, bandhituṃ pana yuttaṭṭhānattā vaṭṭati.
巴利原文小节传授云：“此处乃指遮阳伞、杖、矛、钩、叉、网、栏栅、毁坏作器。”称“遍处”，是谓遍布伞与杖等之处。所谓“伞顶端”和“伞把”，就意为为伞之中心部位。若获得此类不正伞，须将伞柄折断并摔毁，以示不能以违禁伞进行使用。经文明言“应取伞杖”，若写器杖不能理解亦同样取用。所谓“杖底下”，指伞柄根部之末端。称“伞盖”，是指伞之内小环形部分。所谓“扬起”，是指把伞柄高举。所谓“伞圈”，是指缚伞绳环，其用途为防止绳索缠绕障碍之处而保持其完整。
Nānāsuttakehīti nānāvaṇṇehi suttehi. Idañca tathā karontānaṃ karaṇappakāradassanatthaṃ vuttaṃ, ekavaṇṇasuttakenapi vuttappakārena sibbituṃ na vaṭṭatiyeva. Paṭṭamukheti paṭṭakoṭiyaṃ. Dvinnaṃ paṭṭānaṃ saṅghaṭṭitaṭṭhānaṃ sandhāyetaṃ vuttaṃ. Pariyanteti cīvarapariyante. Cīvaraanuvātaṃ sandhāyetaṃ vuttaṃ. Veṇinti varakasīsākārena sibbanaṃ. Saṅkhalikanti biḷālabandhanākārena sibbanaṃ. ‘‘Veṇiṃ saṅkhalika’’nti cettha upayogavacanaṃ ‘‘karontī’’ti karaṇakiriyāpekkhaṃ. Agghiyagayamuggarādīnīti ettha agghiyaṃ nāma cetiyasaṇṭhānena sibbanaṃ, mūle tanukaṃ agge mahantaṃ katvā gadākārena sibbanaṃ gayā, mūle ca agge ca ekasadisaṃ katvā muggarākārena sibbanaṃ muggaro. Kakkaṭakkhīni ukkirantīti gaṇṭhikapaṭṭapāsakapaṭṭānaṃ ante pāḷibaddhaṃ katvā kakkaṭakānaṃ akkhisaṇṭhānaṃ uṭṭhapenti, karontīti attho. ‘‘Koṇasuttapiḷakāti gaṇṭhikapāsakapaṭṭānaṃ koṇehi nīhaṭasuttānaṃ koṭiyo’’ti tīsupi gaṇṭhipadesu vuttaṃ. Kathaṃ pana tā piḷakā duviññeyyarūpā kātabbāti? Koṇehi nīhaṭasuttānaṃ antesu ekavāraṃ gaṇṭhikakaraṇena vā puna nivattetvā sibbanena vā duviññeyyasabhāvaṃ katvā suttakoṭiyo rassaṃ katvā chinditabbā. Dhammasirittherena pana –
所谓“杂经”，即众多不同种类之经书。所言“执此而行者，显现制造工具之事宜”，即因执此形状而作工具之用，说明“即便单色经书亦无法熔化”。所谓“布帛前端”，即布匹边角。谓此处以两块布面缝合的名义说“缝合之处须连接”。“四周缝边”，即衣边周绕包缝。所谓“随纱”，即以细纱线缝合织布。所谓“链”，即用绳索或铁链状物进行缝合。谓缝线“链之线”，是指缝合之时所用线头。所称“祭坛”，是指用以供奉神祇聚会地之篝火坛。该地以木石石条与铁钉钉成，底部是木质大梁，上面绑缚铁钉。所谓“锤打”，是指篝火坛边缘部分的装饰环铁。盖缚绳之处尾端有绑带末端，收尾结扎绑缚之围绳。
‘‘Koṇasuttā ca piḷakā, duviññeyyāva kappare’’ti –
巴利原文：“缝线亦称铁钉，二种皆可用于缝合”，意即两种形式的线都可以用作缝制。
Vuttaṃ. Tathā ācariyabuddhadattattherenapi –
已说。正如师佛陀达尊者也说——
‘‘Suttā ca piḷakā tattha, duviññeyyāva dīpitā’’ti –
“经卷和书签，在此处，被分别指出辨别的对象。”
Vuttaṃ . Tasmā tesaṃ matena koṇasuttā ca piḷakā ca koṇasuttapiḷakāti evamettha attho daṭṭhabbo.
已说。所以依他们的意见，应当了解经卷与书签，即经卷书签的意义，便可明了此处的义理。
Maṇināti masāragallādipāsāṇena. Na ghaṭṭetabbanti na ghaṃsitabbaṃ, aṃsabaddhakakāyabandhanāni pana saṅkhādīhi ghaṃsituṃ vaṭṭati. Pāsakaṃ katvā bandhitabbanti rajanakāle bandhitabbaṃ, sesakāle mocetvā ṭhapetabbaṃ. Gaṇṭhiketi dantamayādigaṇṭhike. Piḷakāti binduṃ binduṃ katvā uṭṭhāpetabbapiḷakā.
“玛尼”者，以碗口形的石头如玛瑙等为之。不可敲打，也不可摩擦，但用细绳缚系身体，束缚时可用数目缚绳加以摩擦。纽扣则缚紧后，湿时必须缚紧，干后方可解开并重新固定。“结”者指牙石等结节。书签者为点缀成串、须起立之书签。
‘‘Telavaṇṇoti samaṇasāruppavaṇṇaṃ sandhāya vuttaṃ, maṇivaṇṇaṃ pana pattaṃ aññena kataṃ labhitvā paribhuñjituṃ vaṭṭatī’’ti vadanti. Pattamaṇḍaleti tipusīsādimaye pattamaṇḍale. ‘‘Na, bhikkhave, citrāni pattamaṇḍalāni dhāretabbāni rūpakākiṇṇāni bhittikammakatānī’’ti (cūḷava. 253) vuttattā ‘‘bhittikammaṃ na vaṭṭatī’’ti vuttaṃ. ‘‘Anujānāmi, bhikkhave, makaradantakaṃ chinditu’’nti vacanato ‘‘makaradantakaṃ pana vaṭṭatī’’ti vuttaṃ.
“油色”者，谓比库相似之颜色，取此说。如言“玛尼色”者，谓由叶片摘取他者所得，可供使用。所谓“大圆环”即镶嵌宝石之圆环。经云：“比库们，华丽的大圆环不应佩戴，其形状过于奢华，且为装饰之物，不得被允许。”“我许可，诸比库，可以剪断鳄鱼牙饰。”语中又言“鳄鱼牙饰是允许的。”
Makaramukhanti makaramukhasaṇṭhānaṃ. Deḍḍhubhasīsanti udakasappasīsasaṇṭhānaṃ. Acchīnīti kuñjaracchisaṇṭhānāni. Rajjukakāyabandhanaṃ ekameva vaṭṭatīti rajjukaṃ bandhantena ekaguṇameva katvā bandhituṃ vaṭṭati, majjhe bhinditvā diguṇaṃ katvā bandhituṃ na vaṭṭati, diguṇaṃ pana akatvā ekarajjukameva satavārampi punappunaṃ āvijjitvā bandhituṃ vaṭṭati. Ekampi na vaṭṭatīti ekaguṇampi katvā bandhituṃ na vaṭṭati. Bahurajjuke…pe... vaṭṭatīti idaṃ kāyabandhanaṃ sandhāya vuttaṃ, na dasā sandhāya. Īdisañhi kāyabandhanaṃ bandhituṃ vaṭṭati. Teneva ācariyabuddhadattattherena vuttaṃ –
鳄鱼口者，指鳄鱼口部之物。坚硬者者，为水中贝壳等坚硬物质。未剪者者，为象皮之类。用绳缚身体者，不过用一根绳子。用绑细绳者，只可用一根绑定。即使中断变长，也不允许用双绳绑扎。无需双绳，但重复使用同一绳子数百年亦可缚之。哪怕一根绳也不允许绑扎失败。多绳者……则指身体捆绑的体制之规定，不以十法为准。本尊达尊者以此说法说明——
‘‘Ekarajjumayaṃ vuttaṃ, muninā kāyabandhanaṃ;
『单绳制结』者，圣人所说的缚身之绳也；
Pañcapāmaṅgasaṇṭhānaṃ, ekampi ca na vaṭṭati.
『五股绳集合』者，即五股绳合成一体，其中任何一股都不会缠绕成环。
‘‘Rajjuke ekato katvā, bahū ekāya rajjuyā;
『将绳索一端结合，众多者合成一股绳』，
Nirantarañhi veṭhetvā, kataṃ vaṭṭati bandhitu’’nti.
『连结不断地环绕缠绕，则形成缚结』；
Murajaṃ pana kāyabandhanaṃ na vaṭṭati ‘‘na, bhikkhave, uccāvacāni kāyabandhanāni dhāretabbāni kalābukaṃ deḍḍhubhakaṃ murajaṃ maddavīṇaṃ, yo dhāreyya, āpatti dukkaṭassā’’ti (cūḷava. 278) vuttattā. Kiṃ pana bahurajjuke ekato katvā ekena nirantaraṃ veṭhetvā kataṃ murajasaṅkhyaṃ na gacchatīti? Āma na gacchati. Murajañhi nāma nānāvaṇṇehi suttehi murajavaṭṭisaṇṭhānaṃ veṭhetvā kataṃ. Keci pana ‘‘murajanti bahurajjuke ekato saṅkaḍḍhitvā ekāya rajjuyā paliveṭhetvā katarajjū’’ti vadanti, taṃ na gahetabbaṃ. Yadi cetaṃ murajaṃ siyā, ‘‘bahurajjuke ekato katvā ekena nirantaraṃ veṭhetvā kataṃ bahurajjuka’’nti na vattabbaṃ, ‘‘taṃ vaṭṭatī’’ti idaṃ virujjheyya. Murajaṃ pana pāmaṅgasaṇṭhānañca dasāsu vaṭṭati ‘‘kāyabandhanassa dasā jīranti. Anujānāmi, bhikkhave, murajaṃ maddavīṇa’’nti (cūḷava. 278) vuttattā. Teneva vakkhati ‘‘anujānāmi, bhikkhave, murajaṃ maddavīṇanti idaṃ dasāsuyeva anuññāta’’nti.
然而，绳索作为缚身体的工具，却不能作缚身用的铁链。比库们，不能持有高束带、草鞋、铁链、弩钩、竖琴等器物，若持有，必遭陀难（难处）（小部律篇二七八）如是说。若将众多绳索一端结起，并使之恒久缠绕，形成某种铁链数量，则不成立。铁链乃众多不同种类的铁链环节缠绕结成。有些人说，“铁链是众多绳索结成一体，再用一根绳子缠绕，形成绳索”，此语不应接受。若以此比为铁链，“众多绳索结成一体，用一根绳恒久缠绕”，则不应说是众多绳索，必生异论。铁链及绳索之集合，在十个方面可成（三绳论卷二七八）如是说。由此故说：“吾知铁链如同竖琴。”即仅限于这十方面之中。
Kāyabandhanavidheti ‘‘kāyabandhanassa pavananto jīrati. Anujānāmi, bhikkhave, vidha’’nti vuttattā kāyabandhanassa pāsante dasāmūle tassa thirabhāvatthaṃ kattabbe dantavisāṇādimaye vidhe. ‘‘Aṭṭha maṅgalāni nāma saṅkho cakkaṃ puṇṇakumbho gayā sirīvaccho aṅkuso dhajaṃ sovatthika’’nti vadanti. Paricchedalekhāmattanti ubhosu koṭīsu kātabbaparicchedarājimattaṃ. ‘‘Ujukamevā’’ti vuttattā caturassādivaṅkagatikaṃ na vaṭṭati. ‘‘Chattadaṇḍadhammakaraṇaañjananāḷikā nānāvaṇṇalekhāpaakammakatā na vaṭṭantī’’ti vadanti.
所谓缚身之法者，缚身之物会随风蚀损陈旧。比库们，我知此法，即缚身归根于十（条）基础，为锯齿牙齿等磨损之法。所谓八种吉祥者，为钟、轮、满瓶、刚劲、狮子、钩、旗帜、清净之物。所谓界限之缚，乃据两种标准分别限定范围之法（绳结与环圈）。若纯直，则如锥状器皿等无弯曲，不成环。灯伞杖戒产诸管状物，带有多种颜色与刻画，则不成环绕。
Ārakaṇṭaketi potthakādiabhisaṅkharaṇatthaṃ kate dīghamukhasatthake. Vaṭṭamaṇikanti vaṭṭaṃ katvā aggakoṭiyaṃ uṭṭhāpetabbapubbuḷaṃ. Aññaṃ vā vaṇṇamaṭṭhanti iminā piḷakādiṃ saṅgaṇhāti. Maṇikanti ekāvaṭṭamaṇi. Piḷakanti sāsapamattikā muttarājisadisā bahuvaṭṭalekhā. ‘‘Imasmiṃ adhikāre avuttattā lekhaniyaṃ yaṃ kiñci vaṇṇamaṭṭhaṃ vaṭṭatī’’ti vadanti. Valitakanti majjhe valiṃ uṭṭhāpetvā. Maṇḍalaṃ hotīti uttarāraṇiyā pavesanatthaṃ āhaṭamaṇḍalaṃ hoti.
“Ārakaṇṭaka”指柱础等附着物之用，事理已详，故称“长面益义”。“Vaṭṭamaṇika”是指将环形结构环绕起来，之前有用于树轮之类的上升基座。“Aññaṃ vā vaṇṇamaṭṭha”则是指用此类纹饰将瓦当等丰厚装饰收纳。“Maṇika”乃一圈环饰之珠饰。“Piḷaka”指箭头形、细沙泥等多环形纹路，遍布木柱等处。人们言：“在此部位已标示，应以此颗色带成环形铺展”。“Valitaka”是中间竖起的环纹。“Maṇḍala”即环状，指北方向护林之境，故称环形保护圈。
Kiñcāpi ettha dantakaṭṭhacchedanavāsiyeva vuttā, mahāvāsiyampi pana na vaṭṭatiyeva. Ujukameva bandhitunti sambandho. ‘‘Ubhosu vā passesu ekapassevā’’ti vacanaseso. Kattarayaṭṭhikoṭiyaṃ kataayovalayānipi vaṭṭanti, yesaṃ aññamaññasaṅghaṭṭanena saddo niccharati.
虽然此处所说乃专指用于截断齿木之小刀，然大刀亦不允许。「应直直地捆绑」，此为连接之语。「或于两侧，或于一侧」，此为语句之余义。于织布杆末端，制成圆环形者亦可，凡以彼此相触而发出声响者皆可。
Āmaṇḍasāraketi āmalakehi katabhājane. Bhūmattharaṇeti cittakaṭasārakacittattharaṇādike parikammakatāya bhūmiyā attharitabbaattharaṇe. Pānīyaghaṭeti iminā kuṇḍikasarakepi saṅgaṇhāti. Bījaneti caturassabījane. Sabbaṃ…pe… vaṭṭatīti yathāvuttesu mañcapīṭhādīsu itthirūpaṃ vinā sabbaṃ mālākammalatākammādi vaṇṇamaṭṭhaṃ bhikkhuno vaṭṭati. Senāsane kiñci paṭisedhetabbaṃ natthi aññatra viruddhasenāsanāti etthāyamadhippāyo – senāsanaparikkhāresu paṭisedhetabbaṃ nāma kiñci natthi, viruddhasenāsanaṃ pana sayameva paṭikkhipitabbanti. Aññesanti sīmasāmino vuttā. Rājavallabhā paranikāyikāpi ekanikāyikāpi uposathapavāraṇānaṃ antarāyakarā alajjino rājakulūpagā vuccanti. Tesaṃ lajjiparisāti tesaṃ sīmasāmikānaṃ pakkhā hutvā anubalaṃ dātuṃ samatthā lajjiparisā. Sukatamevāti aññesaṃ santakepi attano sīmāya antovuttavidhinā kataṃ sukatameva.
“Āmaṇḍasāra”指用酸橙类果实食用部分。“Bhūmattharaṇeti”指含泥土等基底的带子，及其用于土面作业之工具等。“Pānīyaghaṭa”是指用容水器皿等与之相关的地方。“Bīja”则指四方的种籽。“Sabbaṃ…vaṭṭatīti”所讲，在如床垫等地方除了孔形之外，其馀部分均用色彩鲜明的纺织品制成。无须阻止住处里其他东西的放置，唯独禁止违背安置规条的住处使用。以上为这一章的修行边界等规定。另有说法指，封闭范围内的地主、国王家眷等皆称为未得面子之人，需有护持的僧侣团体提供保护，体现社会伦理的安稳融洽。
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§86
86.Devena gahitadārūnīti raññā pariggahitadārūni, rañño santakānīti vuttaṃ hoti. Khaṇḍākhaṇḍaṃ karontoti khuddakaṃ mahantañca khaṇḍaṃ karonto.
「天神所取之木材」者，即国王所摄取之木材，谓属于国王所有者也。「碎碎地截断」者，截成小块与大块也。
§87
87. Kulabhogaissariyādīhi mahatī mattā pamāṇaṃ etassāti mahāmatto. Tenāha – ‘‘mahatiyā issariyamattāya samannāgato’’ti.
「以族姓、财富、权势等而量度甚大，此为彼之量度」，故名大量者。因此说「具足甚大权势之量度者」也。
§88
88.Avajjhāyantīti heṭṭhā katvā olokenti, cintenti vā. Tenāha ‘‘avajānantā’’tiādi. Lāmakato vā cintentīti nihīnato cintenti. Kathentīti ‘‘kiṃ nāmetaṃ kiṃ nāmeta’’nti aññamaññaṃ kathenti.
88.『俯视而思』者，谓低头仰望，或心中思量。因此说「轻蔑者」等语。『以卑劣之心思量』者，谓以鄙陋之心思量之。『议论』者，谓彼此互相言道：「这是什么、那又是什么。」
Kathaṃ panettha ‘‘dārūnī’’ti bahuvacanaṃ ‘‘adinna’’nti ekavacanena saddhiṃ sambandhamupagacchatīti āha – ‘‘adinnaṃ ādiyissatīti ayaṃ ujjhāyanattho’’tiādi. Ujjhāyanassa adinnādānavisayattā adinnādānaṃ ujjhāyanatthoti vuttaṃ. Satipi panettha gopakena dinnadārūnaṃ gahaṇe ujukaṃ avatvā lesena gahitattā thero ‘‘adinnaṃ ādiyī’’ti veditabbo. Vacanabhedeti ekavacanabahuvacanānaṃ bhede.
然则此处「木材」（复数）与「未经允许」（单数）如何搭配衔接？故说「『将取未经给予之物』——此乃埋怨之义」等语。因埋怨之事属于不与取之范畴，故称不与取为埋怨之义。然而此处，虽守卫已将木材给予，长老却未直言取用，而以迂回方式取之，故应知长老被视为「取了未经给予之物」。『语词之别』者，谓单数与复数之区分。
Sabbāvantaṃparisanti bhikkhubhikkhunīādisabbāvayavavantaṃ parisaṃ. Sabbā catuparisasaṅkhaātā pajā ettha atthīti sabbāvantā, parisā. Senā etassa atthīti seniko, seniko eva seniyo. Bimbisāroti tassa nāmanti ettha bimbīti suvaṇṇaṃ, tasmā sārasuvaṇṇasadisavaṇṇatāya bimbisāroti vuccatīti veditabbo. Catuttho bhāgo pādoti veditabboti imināva sabbajanapadesu kahāpaṇassa vīsatimo bhāgo māsakoti idañca vuttameva hotīti daṭṭhabbaṃ. Porāṇasatthānurūpaṃ lakkhaṇasampannā uppāditā nīlakahāpaṇāti veditabbā. Rudradāmena uppādito rudradāmako. So kira nīlakahāpaṇassa tibhāgaṃ agghati. Yasmiṃ padese nīlakahāpaṇā na santi, tatthāpi nīlakahāpaṇānaṃ vaḷañjanaṭṭhāne ca avaḷañjanaṭṭhāne ca samānaagghavasena pavattamānaṃ bhaṇḍaṃ gahetvā nīlakahāpaṇavaseneva paricchedo kātabboti vadanti.
此为说僧人、比库尼等具备一切组成部分的僧众。因众多组成而得名“sabbā”，意为全面齐备；又因众多称为“parisā”（僧团）。此中“senā”意指军队，亦含其军师之义。以宾比萨拉王名字“Bimbisāra”为例，其名含“bimbi”意为黄金，故“Bimbisāra”称因其肤色似黄金光辉。第四部分“pāda”应理解为脚部，这是古往今来在各地称呼一二十个货币单位的名称，亦称“māsaka”，此即古人依托可靠标准铸造的蓝色铜币。所谓努拉陀姆（Rudradāma）所铸蓝色铜币，是将三部分组合而成；如果本地无蓝色铜币，则即使无印痕处亦仿制，依原本单位样式发行，仍视作蓝色铜币使用，这种做法即是分割铸币。
Dhaniyavatthuvaṇṇanā niṭṭhitā. · 达尼亚事义注终。
Tassattho…pe… vuttanayeneva veditabboti iminā ‘‘bhagavatā bhikkhūnaṃ idaṃ sikkhāpadaṃ evaṃ paññattaṃ hoti ca, idañca aññaṃ vatthu udapādī’’ti evaṃ paṭhamapārājikavaṇṇanāyaṃ (pārā. aṭṭha. 1.39) vuttanayena tassattho veditabbo. ‘‘Idāni yaṃ taṃ aññaṃ vatthu uppannaṃ, taṃ dassetuṃ ‘tena kho pana samayenā’tiādimāhā’’ti evaṃ anupaññattisambandho ca tattha vuttanayeneva veditabboti dasseti.
此处……依如所说理解，谓佛陀对比库所设教导戒律如此详尽规定，此即正理，其它初出之事虽有，但仍依此解说，故此处谓之未尽说明的相关文义亦应如此解释。曰“现在若发生其他事，现今情形当以此为标准”，此种未尽说明之关联，亦应依如所说理解。
§90-91
90-91. Rajakā attharanti etthāti rajakattharaṇaṃ, rajakattharaṇanti rajakatitthaṃ vuccatīti āha ‘‘rajakatitthaṃ gantvā’’ti. Vuttamevatthaṃ vibhāvento āha ‘‘tañhī’’tiādi.
90-91.『漂布者铺陈于此处』，即称为漂布处；所谓漂布处，即称为漂布渡口，故说「前往漂布渡口」。为阐明已说之义，故言「因为彼」等语。
Padabhājanīyavaṇṇanā词句解析的注释
§92
92. ‘‘Abhinavaniviṭṭho ekakuṭikādigāmo yāva manussā pavisitvā vāsaṃ na kappenti, tāva gāmasaṅkhyaṃ na gacchatī’’ti vadanti, tasmā tattha gāmappavesanāpucchādikiccampi natthi. Yakkhapariggahabhūtoti saupaddavavasena vuttaṃ, yakkhanagarādiṃ vā saṅgaṇhāti. Yakkhanagarampi āpaṇādīsu dissamānesu gāmasaṅkhyaṃ gacchati, adissamānesu na gacchati, tasmā yakkhanagarampi pavisantena āpaṇādīsu dissamānesu sabbaṃ gāmappavesanavattaṃ kātabbaṃ, adissamānesu na kātabbanti vadanti. Punapi āgantukāmāti iminā tesaṃ tattha sāpekkhabhāvaṃ dasseti. Yato pana nirapekkhāva hutvā pakkamanti, so gāmasaṅkhyaṃ na gacchati, tasmā tattha gāmappavesanāpucchādikiccampi natthi.
第92条，所谓“abhinavaniviṭṭho ekakuṭikādigāmo”，指的是新开垦的单户小村庄，人们住其间尚未安居，因此村庄数量未增加。故此处无村落进入之问。所谓“yakkhapariggahabhūta”表示地狱魔魅控制，是以隐约秩序形态出现。所谓“yakkhanagara”亦以相似方式形成，现身的聚落数量计算充分，隐匿的则不算，故在此处隐藏村庄秩序不须计算。再者“āgantukāma”说明此处存在来客，所以有依赖出现。反之若无依赖而迁移，则不计算村落的进入，此处无需询问。
Nanu ca ‘‘gāmā vā araññā vā’’ti ettakameva mātikāyaṃ vuttaṃ, tasmā gāmalakkhaṇaṃ dassetvā araññameva dassetabbaṃ siyā, gāmūpacāro nāmātiādi pana kasmā vuttanti āha – ‘‘gāmūpacārotiādi araññaparicchedadassanatthaṃ vutta’’nti. Gāmūpacāre hi dassite ṭhapetvā gāmañca gāmūpacārañca avasesaṃ araññaṃ nāmāti araññaparicchedo sakkā dassetuṃ, idañca gāmagāmūpacāre asaṅkarato dassetuṃ vuttaṃ. Mātikāyaṃ pana gāmaggahaṇeneva gāmūpacāropi saṅgahitoti daṭṭhabbaṃ. Gāmūpacāro hi loke gāmasaṅkhyameva gacchati. Evañca katvā mātikāya anavasesaavaharaṇaṭṭhānapariggaho siddho hoti. Indakhīleti ummāre. Araññasaṅkhepaṃ gacchatīti ‘‘nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) abhidhamme vuttattā. Vemajjhameva indakhīloti vuccatīti indakhīlaṭṭhāniyattā asatipi indakhīle vemajjhameva tathā vuccati. Yattha pana dvārabāhāpi natthi, tattha ubhosu passesu vatiyā vā pākārassa vā koṭivemajjhameva indakhīlaṭṭhāniyattā ‘‘indakhīlo’’ti gahetabbaṃ. Uḍḍāpentoti palāpento. Luṭhitvāti parivattetvā.
难道“村庄或森林”仅此只有一种分类吗？因此应分别显现村庄与森林的特点。虽有“gāmūpacāra”等词释义，但为说明森林境界划分，故谓“gāmūpacārotiādi”是针对森林边界的指示。唯以村庄进出之事而言，不能与森林边界混淆。于总表中村落及其附属地的涵盖范围也应统一，称为“gāmūpacāro”。故此方式则不遗漏包含外缘住地。所谓“indakhīla”意为围栏，隐喻边界之意。为表出森林简易范围，“nikkhamitvā bahi indakhīlā”（走出栅栏之外即森林之境）是阿毗达摩对该词所说。又“vemajjha”称为中间部，“indakhīlā”包含其边界，若两门皆无围栏，则两处门口及围栏构成森林的边界，称为“indakhīlo”。“uḍḍāpentoti”指呼喊，“luṭhitvā”指转变移动。
Majjhimassa purisassāti thāmamajjhimassa purisassa. Iminā pana vacanena suppamusalapātopi baladassanavaseneva katoti daṭṭhabbaṃ. Kurundaṭṭhakathāyaṃ mahāpaccariyañca gharūpacāro gāmoti adhippāyena ‘‘gharūpacāre ṭhitassa leḍḍupāto gāmūpacāro’’ti vuttaṃ. Dvāreti nibbakosassa udakapatanaṭṭhānato abbhantaraṃ sandhāya vuttaṃ. Antogeheti ca pamukhassa abbhantarameva sandhāya vuttaṃ. Kataparikkhepoti imināva gharassa samantato tattako paricchedo gharūpacāro nāmāti vuttaṃ hoti. Yassa pana gharassa samantato gorūpānaṃ pavesananivāraṇatthaṃ pākāravatiādīhi parikkhepo kato hoti, tattha sova parikkhepo gharūpacāro, suppapātādiparicchedo pana aparikkhittagharaṃ sandhāya vuttoti daṭṭhabbaṃ . Idamettha pamāṇanti vikālagāmappavesanādīsu gāmagāmūpacārānaṃ asaṅkarato vinicchayassa veditabbattā. Kurundīādīsu vuttanayena hi gharūpacārassa gāmoti āpannattā gharagharūpacāragāmagāmūpacārānaṃ saṅkaro siyā. Evaṃ sabbatthāti iminā ito pubbepi pacchimasseva vādassa pamāṇabhāvaṃ dasseti . Keci pana ‘‘ito paṭṭhāya vakkhamānavādaṃ sandhāya vutta’’nti vadanti, taṃ na gahetabbaṃ.
“中间人”是指“中等人的中间者”。以此语句，即使是粗鄙诳语，也应视为有力的明示。库伦达注疏中称为“大区分”，并以“居于宅区护卫者，即乡村护卫者”为定，谓“宅区护卫者居处者，守护宅区，乡村护卫者”的管辖。两者之间，以纳瓦科萨水坑处为分界而称。又称“宅中之内”，乃论居首位的中的内部。所谓“划分界限”，乃指宅区护卫者所称。若宅区周围为阻隔家畜进入之于围墙等之划界，称此为宅区护卫边界，而“粗暴越界”的划分，则是对未被围绕之宅舍而言，须加以区别。此即为判断乡村之间护卫的边界，区分是否干扰的标准。库伦达等论，强调宅区护卫与乡村护卫之间的区别，因为若混合不分，则宅区护卫与乡村护卫的归属就会混淆。如此，“处处皆然”之意乃示此论乃前后说法的衡量标准。有些人主张“仅就此基点论述”，此说不应受理。
Sesampīti gāmūpacāralakkhaṇaṃ sandhāya vadati. Tatrāti tasmiṃ gāmūpacāraggahaṇe. Tassa gāmaparicchedadassanatthanti tassa aparicchedassa gāmassa gāmaparicchedaṃ dassetunti attho. Yadi evaṃ ‘‘gāmo nāmā’’ti padaṃ uddharitvā ‘‘aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’’ti kasmā na vuttanti? ‘‘Gāmo nāmāti idha avuttampi adhikāravasena labbhatiyevā’’ti vadanti. Apare pana bhaṇanti ‘‘gāmūpacāro nāmāti imināva gāmassa ca gāmūpacārassa ca saṅgaho daṭṭhabbo. Kathaṃ? ‘Gāmassa upacāro gāmūpacāro’ti evaṃ viggahe kariyamāne ‘parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto’ti iminā parikkhittassa gāmassa gāmūpacāralakkhaṇaṃ dassitaṃ hoti, ‘gāmasaṅkhāto upacāro gāmūpacāro’ti evaṃ pana gayhamāne ‘aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’ti iminā aparikkhittassa gāmassa gāmaparicchedo dassitoti sakkā viññātu’’nti. ‘‘Gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’’ti iminā parikkhittassapi gāmassa sace leḍḍupātato dūre parikkhepo hoti, leḍḍupātoyeva gāmaparicchedoti gahetabbanti vadanti. Pubbe vuttanayenevāti parikkhittagāme vuttanayeneva.
“乡村护卫的特征”乃以乡村护卫收取费用为准则。此指护卫对其负责区域的划分显示；即未被划分之乡村显示其边界。若询:“为何已称‘乡村’一词，却未提‘宅区护卫者在宅区中居于中间人’等辞？”其答曰:“‘乡村’一词，在此理当视为具有权柄的名辞。”亦有人言:“乡村护卫之名应视为其职务的总称。如何？解说‘乡村护卫’时，称’对已划分之村庄住处‘为乡村护卫，在此已明示已划分村庄的护卫特征；而称‘对未划分之村庄宅区护卫者处居中间人’时，实已说明未划分村庄的乡村边界。此二者均可明了识别。”又有云“宅区护卫者居中间人的越界，若越界甚远则视为划界，越界即为乡村区划；此亦可取。”前述训诂即是如此讲解已划分乡村的论说。
Saṅkarīyatīti missīyati. Etthāti gharagharūpacāragāmagāmūpacāresu. ‘‘Vikāle gāmappavesane parikkhittassa gāmassa parikkhepaṃ atikkamantassa āpatti pācittiyassa, aparikkhittassa gāmassa upacāraṃ okkamantassa āpatti pācittiyassā’’ti (pāci. 513) vuttattā gāmagāmūpacārānaṃ asaṅkaratā icchitabbāti āha – ‘‘asaṅkarato cettha vinicchayo veditabbo vikāle gāmappavesanādīsū’’ti. Ettha ca ‘‘parikkhittassa gāmassa parikkhepaṃ, aparikkhittassa parikkhepārahaṭṭhānaṃ atikkamantassa vikālagāmappavesanāpatti hotī’’ti keci vadanti, taṃ na gahetabbaṃ padabhājaniyaṃ pana ‘‘parikkhittassa gāmassa parikkhepaṃ atikkamantassa āpatti pācittiyassa, aparikkhittassa gāmassa upacāraṃ okkamantassa āpatti pācittiyassā’’ti (pāci. 513) vuttattā. Aparikkhittassa gāmassa gharūpacārato paṭṭhāya dutiyaleḍḍupātasaṅkhātassa gāmūpacārassa okkamane āpatti veditabbā. Teneva vikālagāmappavesanasikkhāpadaṭṭhakathāyaṃ (pāci. aṭṭha. 512) ‘‘aparikkhittassa gāmassa upacāro adinnādāne vuttanayeneva veditabbo’’ti vuttaṃ. Mātikāṭṭhakathāyampi (kaṅkhā. aṭṭha. dutiyapārājikavaṇṇanā) vuttaṃ ‘‘yvāyaṃ aparikkhittassa gāmassa upacāro dassito, tassa vasena vikālagāmappavesanādīsu āpatti paricchinditabbā’’ti. Yadi evaṃ ‘‘vikāle gāmaṃ paviseyyā’’ti iminā virujjhatīti? Na virujjhati gāmūpacārassapi gāmaggahaṇena gahitattā. Tasmā parikkhittassa gāmassa parikkhepaṃ atikkamantassa, aparikkhittassa upacāraṃ okkamantassa vikālagāmappavesanāpatti hotīti niṭṭhamettha gantabbaṃ. Vikāle gāmappavesanādīsūti ādi-saddena gharagharūpacārādīsu ṭhitānaṃ uppannalābhabhājanādiṃ saṅgaṇhāti.
“分界”即意指“宅区护卫、宅区间护卫及乡村护卫间之明晰不混合”。“越时进村”的违规行为，即已划分村庄越界属巴吉帝亚过失，未划分乡村乡护卫“不上侵”即不犯过，是作为规则被明确指出，此由巴吉帝亚第513则条文所示。故此于“越时进村等事必须明断不混”，才合规范。有人以“已划分村庄越界，未划分村庄越侵问题”为异议，此说不可采，且据巴吉帝亚第513条规则，未划分村庄宅区护卫禁止跨越边界而入，越时进入者视为巴吉帝亚过失。宅区护卫边界内对越时进入者应净除过失。巴吉帝亚及课程注解中亦载言“未划分村庄之护卫，应视同不与取罪”，母论注解书中亦有“凡未分明村庄护卫之越界入侵，应中断其过”，此理可证。故“越时进村”处罚不排除护卫职权之合理规范。宅区护卫等职守处的收益，在“越时进村”等事项时均应计入。
Nikkhamitvā bahi indakhīlāti indakhīlato bahi nikkhamitvāti attho. Ettha ca vinayapariyāyena tāva ‘‘ṭhapetvā gāmañca gāmūpacārañca avasesaṃ arañña’’nti (pārā. 92) āgataṃ, suttantapariyāyena āraññikaṃ bhikkhuṃ sandhāya ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pārā. 654) āgataṃ. Vinayasuttantā ubhopi pariyāyadesanā nāma, abhidhammo pana nippariyāyadesanā. Nippariyāyato ca gāmavinimuttaṃ ṭhānaṃ araññameva hotīti abhidhammapariyāyena araññaṃ dassetuṃ ‘‘nikkhamitvā bahi indakhīlā’’ti (vibha. 529) vuttaṃ. ‘‘Ācariyadhanu nāma pakatihatthena navavidatthippamāṇaṃ, jiyāya pana āropitāya catuhatthappamāṇa’’nti vadanti. Lesokāsanisedhanatthanti ‘‘mayā neva gāme, na araññe haṭaṃ, ghare vā gharūpacāresu vā gāmūpacāresu vā aññatarasmi’’nti vattuṃ mā labhatūti vuttaṃ hoti.
“出入于宅区内守卫之人”，谓“从宅区守卫位外出入”。据律藏解说中谓，“置宅区及乡村护卫其余荒野部位”，而《巴利法典》中谓论林中比库，“林中者名为休息处，具五种柴薪火令严禁入侵”。律藏及经文两者解释均有专指，毗婆尸纳论亦提醒“出外时，居于宅区守卫及乡村护卫处不得许可入林中”。所谓“教诲长者名为带手杖量九种障碍，生命得以依住四种障碍”，此意即“不可于村中、林中、宅区护卫处及乡村护卫处滥捕猎杀，无论何处，不可允许。”故不得屡违此规。
Kappiyanti anurūpavasena vuttaṃ. Akappiyampi pana appaṭiggahitañce, adinnasaṅkhyameva gacchati. Pariccāgādimhi akate ‘‘idaṃ mayhaṃ santaka’’nti aviditampi parapariggahitameva mātāpitūnaṃ accayena mandānaṃ uttānaseyyakānaṃ dārakānaṃ santakamiva.
“合法”乃指“符合规范应容许”，非法则“不被承认”，主要就未经允许的取用至于非法所归。而象征成分如父母强制拆除家中财产，限制幼子居住及生活，亦类比为非法夺取。
Yassa vasena puriso thenoti vuccati, taṃ theyyanti āha ‘‘avaharaṇacittassetaṃ adhivacana’’nti. Saṅkhā-saddo ñāṇakoṭṭhāsapaññattigaṇanādīsu dissati. ‘‘Saṅkhāyekaṃ paṭisevatī’’tiādīsu (ma. ni. 2.168) hi ñāṇe dissati. ‘‘Papañcasaññāsaṅkhā samudācarantī’’tiādīsu (ma. ni. 1.204) koṭṭhāse. ‘‘Tesaṃ tesaṃ dhammānaṃ saṅkhā samaññā’’tiādīsu (dha. sa. 1313) paññattiyaṃ. ‘‘Na sukaraṃ saṅkhātu’’ntiādīsu (dha. pa. 196; apa. thera. 1.10.2) gaṇanāyaṃ. Tattha koṭṭhāsavacanaṃ saṅkhā-saddaṃ sandhāyāha ‘‘saṅkhāsaṅkhātanti atthato eka’’nti. Tenāha ‘‘koṭṭhāsassetaṃ adhivacana’’nti. Papañcasaṅkhāti taṇhāmānadiṭṭhisaṅkhātā papañcakoṭṭhāsā. ‘‘Eko cittakoṭṭhāsoti yañca pubbabhāge avaharissāmīti pavattaṃ cittaṃ, yañca gamanādisādhakaṃ parāmasanādisādhakaṃ vā majjhe pavattaṃ, yañca ṭhānācāvanappayogasādhakaṃ, tesu ayameveko pacchimo cittakoṭṭhāso idhādhippeto’’ti keci vadanti. Cūḷagaṇṭhipade pana ‘‘ūnamāsakamāsakaūnapañcamāsakapañcamāsakāvaharaṇacittesu eko cittakoṭṭhāso’’ti vuttaṃ. ‘‘Anekappabhedattā cittassa eko cittakoṭṭhāsoti vutta’’nti mahāgaṇṭhipade majjhimagaṇṭhipade ca vuttaṃ. Idamevettha sundarataraṃ ‘‘theyyacittasaṅkhāto eko cittakoṭṭhāso’’ti vuttattā. Theyyasaṅkhātenāti theyyacittakoṭṭhāsena karaṇabhūtena, na vissāsatāvakālikādigāhavasappavattacittakoṭṭhāsenāti vuttaṃ hoti.
“所属”谓“归属于某人”，古师谓“有所归属心识之名称。”对“计数术语有认知分类”，如有表述“专注于一个计数”（如《大毗奈耶》2.168节）中有“在认知中计数物的分别”等义。“欲界、见界等烦恼计数”亦同（如《大毗奈耶》1.204节）。“各法的计数一样”等义（如《法集》1313节）。“计数不易”（如《法集》196节）；在此“计数”即表示“数的涵义”。由此得“对名称‘计数’的解释即‘计数为一’”。对此以“名称”为解释。又称“计数受领”为“名称”。“烦恼计数”即为欲界、见界等烦恼的分类名称，谓为“烦恼的分类名称”。“单一心识类别”谓先前现行的心识中，“前行心识”为开始，“行向及回向意图心识”为中间，及“位置振作使用心识”为末段，有解释说“最终一末段心识，乃乃此所称。”另有小毗奈耶文献谓“零月、零日、五日、五日期间心识，视为一心识末段”。“多样分类中的一末段心识”亦有言说。此为美好说法，称“分类心识计数即单一心识末段”。所谓“计数”中“分类心识”意指特定功能之心识，不适与信任、时间等变化心识混淆。
Abhiyogavasenāti aḍḍakaraṇavasena. Abhiyuñjatīti codeti, aḍḍaṃ karotīti attho. Parikappitaṭṭhānanti okāsaparikappanavasena parikappitappadesaṃ. Suṅkaghātanti ettha rājūnaṃ deyyabhāgassa etaṃ adhivacanaṃ suṅkoti, so ettha haññati adatvā gacchantehīti suṅkaghāto. ‘‘Ettha paviṭṭhehi suṅko dātabbo’’ti rukkhapabbatādisaññāṇena niyamitappadesassetaṃ adhivacanaṃ.
以“abhiyogavasena”者解为“行为的加持”，意指“加以动作”。“Abhiyuñjatīti”者，谓“推动、促使”，其意为“施加行为”。“Parikappitaṭṭhānanti”解为“限定之处”，暗指“时空的界限”。“Suṅkaghātanti”一语，于此意指国王所有的供养财物称为“suṅka（扣减）”，意涵其使用时俭约谨慎。所谓“suṅkaghāta”乃“利用前未批准之财物而致损失”，如同强夺而失。经文云：“此处应由门户凭信任而支出。”以树木山峦等象征有限的定量，解明此义。
Pañcavīsatiavahārakathāvaṇṇanā二十五种盗取论的注释
Ākulāti saṅkulā. Luḷitāti viloḷitā. Katthacīti ekissāya aṭṭhakathāyaṃ. Ekaṃ pañcakaṃ dassitanti ‘‘parapariggahitañca hoti, parapariggahitasaññī ca, garuko ca hoti parikkhāro pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti, āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassā’’ti (pārā. 122) evaṃ vuttapañcaavahāraṅgāni ekaṃ pañcakanti dassitaṃ. Dve pañcakāni dassitānīti ‘‘chahākārehi adinnaṃ ādiyantassa āpatti pārājikassa. Na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṃ, garuko ca hoti parikkhāro pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti, āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassā’’ti evaṃ vuttesu chasu padesu ekaṃ apanetvā avasesāni pañca padāni ekaṃ pañcakanti dassetvā heṭṭhā vuttapañcakañca gahetvā dve pañcakāni dassitāni. Ettha panāti ‘‘pañcahākārehi adinnaṃ ādiyantassā’’tiādīsu. Sabbehipi padehīti ‘‘parapariggahitañca hotī’’tiādīhi padehi. Labbhamānāniyeva pañcakānīti pañcavīsatiyā avahāresu labbhamānapañcakāni.
“Ākulāti”者指“混乱”，亦作“紊乱”；“Luḷitāti”意为“旋转动荡”。针对某处经疏中问“何以如此？”回答曰：本处述“一组五事”，曰“彼此相互占有，且相互认识此占有者；并且是沉重的，称为五个月或超越五个月的财物；有意的意志护持，并伴随恶行、过失，乃至犯严重戒法之罪。”（见经文Pārājika122）如是五事，为一组五个方面。此处又说“两组五事已现示”，谓“持偷盗罪证（即犯Pārājika罪者）在第六项，且不具政治认可、信任不及、也非固定时限；此为沉重财物，称五个月或更久；有意之心护持；伴随恶行、过失，甚至犯严重戒法。”如是论述涵盖六处，将之合成一组五事，余者亦以五词显示，故曰“One Group of Five”。此处“‘五项偷盗罪因’”及“彼此占有”诸词，皆取自各处经文条目，五组共计二十五项。
Pañcannaṃ avahārānaṃ samūho pañcakaṃ, sako hattho sahattho, tena nibbatto, tassa vā sambandhīti sāhatthiko, avahāro. Sāhatthikādi pañcakaṃ sāhatthikapañcakanti ādipadavasena nāmalābho daṭṭhabbo kusalādittikassa kusalattikavohāro viya. Imināva nayena pubbapayogādi pañcakaṃ pubbapayogapañcakaṃ, theyyāvahārādi pañcakaṃ theyyāvahārapañcakanti nāmalābho daṭṭhabboti. Tatiyapañcamesu pañcakesūti sāhatthikapañcakatheyyāvahārapañcakesu. Labbhamānapadavasenāti sāhatthikapañcake labbhamānassa nissaggiyāvahārapadassa vasena theyyāvahārapañcake labbhamānassa parikappāvahārapadassa ca vasena yojetabbanti attho.
五种行为之总称为“五支”；若为“同意而成”，则谓“合作”、“companionship”，意指共事、同心之意，即为“互助”。“同心”等五种合称为“合作五”，其名称为“讲解”、“如善意传播”。该名显现，如同良善之火焰燃烧一般。此种理论将先前用法中“五支”称为“先用五”，又称“密行五”，皆属名称之别。第三则“第五五”，表示“合作五和密行五”合称。因名为“获得名称”，意指合作五属无条件行为范畴，密行五则属于限定行为范畴，故合称以表现两者异同而结合之理。
Āṇattiyā nibbatto avahāro āṇattiko. Nissajjanaṃ nissaggo, suṅkaghātaṭṭhāne parikappitokāse vā ṭhatvā bhaṇḍassa bahi pātanaṃ. Nissaggova nissaggiyo. Kiriyāsiddhito puretarameva pārājikāpattisaṅkhātaṃ atthaṃ sādhetīti atthasādhako. ‘‘Asukassa bhaṇḍaṃ yadā sakkosi, tadā avaharā’’ti evarūpo hi āṇāpanapayogo parassa telakumbhiyā pādagghanakaṃ telaṃ avassaṃ pivanakānaṃ upāhanādīnaṃ nikkhepapayogo ca āṇattassa bhaṇḍaggahaṇato upāhanādīnaṃ telapātanato ca puretarameva pārājikāpattisaṅkhātaṃ atthaṃ sādheti. Sāhatthikapayogopi hi evarūpo atthasādhakoti vuccati. Vuttañhetaṃ mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. dutiyapārājikavaṇṇanā) –
“Āṇattiyā nibbatto avahāro”即“无所有的行为”。“Āṇattiko”为此类的行为性质。“Nissajjanaṃ nissaggo”意为“交付即放弃”。在“suṅkaghāta”法律范围或空间站立、限定时刻，或放置容器外部。这即是放弃财物行为。放弃者本质即为放弃行。实践或教义授权，及早即犯Pārājika罪，此为有益解释。谓“损坏他人容器之时，即为放弃行为”。此类行为如饮用他人油瓶中的油液，若倒掉污物即犯全犯罪，释义阐明此罚较早的证据。合作行为亦证明有益。
‘‘Atthasādhako nāma ‘asukassa bhaṇḍaṃ yadā sakkosi, tadā taṃ avaharā’ti āṇāpeti. Tattha sace paro anantarāyiko hutvā taṃ avaharati, āṇāpakassa āṇattikkhaṇeyeva pārājikaṃ. Parassa vā pana telakumbhiyā pādagghanakaṃ telaṃ avassaṃ pivanakāni upāhanādīni pakkhipati, hatthato muttamatteyeva pārājika’’nti.
此处解说：“有益解释”指“当损坏他人物品之时，即为放弃行为”。若他人当下未受妨碍，行为实施则犯放弃罪。若他人置放油瓶内含油液与其他药膏于坛器中，虽是自手流出，却非当下妨碍者，即重犯戒律罪。”
Dhurassa nikkhipanaṃ dhuranikkhepo. Ārāmābhiyuñjanādīsu attano ca parassa ca dānaggahaṇesu nirussāhabhāvāpajjanaṃ. Sahatthā avaharatīti sahatthena gaṇhāti. ‘‘Asukassa bhaṇḍaṃ avaharā’’ti aññaṃ āṇāpetīti etthāpi āṇāpakassa āṇattikkhaṇeyeva āpatti daṭṭhabbā. Yadi evaṃ imassa, atthasādhakassa ca ko visesoti? Taṅkhaṇaññeva gahaṇe niyuñjanaṃ āṇattikapayogo, kālantarena gahaṇatthaṃ niyogo atthasādhakoti ayametesaṃ viseso. Tenevāha – ‘‘asukassa bhaṇḍaṃ yadā sakkosi, tadā avaharāti āṇāpetī’’ti. Ettha ca āṇāpanapayogova atthasādhakoti dassito, sāhatthikavasenapi atthasādhakapayogo pana upari āvi bhavissati. Dhuranikkhepo pana upanikkhittabhaṇḍavasena veditabboti idaṃ nidassanamattaṃ. Ārāmābhiyuñjanādīsupi tāvakālikabhaṇḍadeyyānaṃ adānepi eseva nayo.
“Dhurassa nikkhipanaṃ”译为“刀刃之放置”，即把刀刃放下。此于给予他人与接受财物之中，属于去除武装的态度。以手夺取谓之同时取得。经文云“损坏他人容器等行为”，亦属需警戒之罪，实为放弃行为之一。若举例的案例，乃在明白届时即责之法门，有着特别之处，谓“损坏他人物品之时即为放弃行为”指示。此处亦涉及合作行为之有益处。刀刃放置附带物之下，本文当作示例而非全面案例。给予他人与接受财物之行为，均须依照时限的财物所有权原则执行。
‘‘Āṇattivasenapubbapayogo veditabbo’’ti vuttattā anantarāyena gaṇhantassa ‘asukassa bhaṇḍaṃ avaharā’ti āṇāpanaṃ bhaṇḍaggahaṇato pubbattā pubbapayogo, payogena saha vattamāno avahāro sahapayogo, ‘‘asukaṃ nāma bhaṇḍaṃ harissāmā’’ti saṃvidahitvā sammantayitvā avaharaṇaṃ saṃvidāvahāro. Saṅketakammaṃ nāma pubbaṇhādikālaparicchedavasena sañjānanakammaṃ, nimittakammaṃ nāma saññuppādanatthaṃ akkhinikhaṇanādinimittakaraṇaṃ. Ṭhānācāvanavasena sahapayogoti idaṃ pana nidassanamattaṃ daṭṭhabbaṃ, khilasaṅkamanādīsupi asati ca ṭhānācāvane sahapayogo daṭṭhabbo. Vuttañhetaṃ mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. dutiyapārājikavaṇṇanā) ‘‘ṭhānācāvanavasena khilādīni saṅkāmetvā khettādiggahaṇavasena ca sahapayogo veditabbo’’ti.
言『应当了解所谓非时节使用』，此语已宣说。持物者于使用前正行止息呼吸法，且先前有使用，使用中持续进行，使用结束，谓之持物之共行。言『将取此器』以意知而断定，此谓知断持用。标志行为者，为早晨等时间分断处作标记之事。因缘行为为由想生起触目因缘。以处所继承说共行，然此仅为标示，应见于非全体会集等无为混杂中亦有共行。有云，『基于处所继承理应知晓诸杂会合，且包括田野等场所承受之共行』，见论书【怀疑八，如第二巴拉基节释】中。
Theno vuccati coro, tassa bhāvo theyyaṃ, tena avaharaṇaṃ theyyāvahāro. Yo hi sandhicchedādīni katvā adissamāno avaharati, tulākūṭamānakūṭakūṭakahāpaṇādīhi vā vañcetvā gaṇhāti, tassevaṃ gaṇhato avahāro theyyāvahāro. Pasayha abhibhavitvā avaharaṇaṃ pasayhāvahāro. Yo hi pasayha balakkārena paresaṃ santakaṃ gaṇhāti gāmaghātakādayo viya, attano pattabalito vā vuttanayena adhikaṃ gaṇhāti rājabhaṭādayo viya, tassevaṃ gaṇhato avahāro pasayhāvahāro. Bhaṇḍavasena ca okāsavasena ca parikappetvā avaharaṇaṃ parikappāvahāro. Tiṇapaṇṇādīhi aṅgulimuddikādiṃ paṭicchādetvā pacchā tassa paṭicchannassa avaharaṇaṃ paṭicchannāvahāro. Kusaṃ saṅkāmetvā avaharaṇaṃ kusāvahāro.
谓曰盗贼，其行为该被排除，是以取物称为排除性持物。若行断续等而被见取，则盗取，尤以秤砣、数量堆叠、钱币等物作弊夺取，可谓盗取持物者。若借力外力强夺则称为力夺持物。如村庄刽子手横行，若自身有威力加之布告多取财物，如国王卫士，亦可谓盗取力夺持物。以器物及容器构思后取者谓容器构成持物。以稻草、叶等遮盖指头戒指，而后取则为掩藏持物。束草使用，为草束持物。
Tulayitvāti upaparikkhitvā. Sāmīcīti vattaṃ, āpatti pana natthīti adhippāyo. Mahājanasammaddoti mahājanasaṅkhobho. Bhaṭṭhe janakāyeti apagate janakāye. ‘‘Idañca kāsāvaṃ attano santakaṃ katvā etasseva bhikkhuno dehī’’ti kiṃkāraṇā evamāha? Cīvarasāmikena yasmā dhuranikkhepo kato, tasmā tassa adinnaṃ gahetuṃ na vaṭṭati. Avahārakopi vippaṭisārassa uppannakālato paṭṭhāya cīvarasāmikaṃ pariyesanto vicarati ‘‘dassāmī’’ti, cīvarasāmikena ca ‘‘mameta’’nti vutte etenapi avahārakena ālayo pariccatto, tasmā evamāha. Yadi evaṃ cīvarasāmikoyeva ‘‘attano santakaṃ gaṇhāhī’’ti kasmā na vuttoti? Ubhinnampi kukkuccavinodanatthaṃ. Kathaṃ? Avahārakassa ‘‘mayā sahatthena na dinnaṃ, bhaṇḍadeyyameta’’nti kukkuccaṃ uppajjeyya, itarassa ‘‘mayā paṭhamaṃ dhuranikkhepaṃ katvā pacchā adinnaṃ gahita’’nti kukkuccaṃ uppajjeyyāti.
称『称量』即反复检验。律中无过失，属于见解。所谓大众扰乱者，指众多民众之扰乱。列举庄主已破，则此比喻。何以如此言？因袈裟执持者如负债物，不应取。取者当作不合规，因若执持所戒物时，持者走访寻找取物人，道以『此是我物』，此时藏处已被发现，故有此说。若说『执持袈裟的人本人应取』，何以未言？为双方互生不满。如何？因取物者生怨不悦，别人亦觉因先取而生不满，双方苦恼。
Samagghanti appagghaṃ. Dāruatthaṃ pharatīti dārūhi kattabbakiccaṃ sādheti. Mayi santetiādi sabbaṃ raññā pasādena vuttaṃ, ‘‘therena pana ananucchavikaṃ kata’’nti na maññitabbaṃ.
合起为不善。以木材用途而言，令可用者。有关我者，一切皆为国王许可，法师不过未认为违犯。
Ekadivasaṃ dantakaṭṭhacchedanādinā yā ayaṃ agghahāni vuttā, sā sabbā bhaṇḍasāminā · 凡前面所说，因一日之中砍取齿木等而造成的价值减损，那一切都由物主……
Kiṇitvā gahitameva sandhāya vuttā, sabbaṃ panetaṃ aṭṭhakathācariyappamāṇena gahetabbaṃ. Pāsāṇañca sakkharañca pāsāṇasakkharaṃ. Dhāreyyatthaṃ vicakkhaṇoti imasseva vivaraṇaṃ ‘‘āpattiṃ vā anāpattiṃ vā’’tiādi.
说『买入并占有即为所有』，宜依本论师广泛取义。石与锁即石锁。因其易携带，说明此处释为『违法或合法』等判别。
Pañcavīsatiavahārakathāvaṇṇanā niṭṭhitā. · 二十五种盗取论的注释完。
Akkhadassāti ettha akkha-saddena kira vinicchayasālā vuccati. Tattha nisīditvā vajjāvajjaṃ passantīti akkhadassā vuccanti dhammavinicchanakā. Haneyyunti ettha hananaṃ nāma hatthapādādīhi pothanañceva sīsādicchedanañca hotīti āha – ‘‘haneyyunti potheyyuñceva chindeyyuñcā’’ti. Teneva padabhājaniyañca ‘‘hatthena vā pādena vā kasāya vā vettena vā aḍḍhadaṇḍakena vā chejjāya vā haneyyu’’nti vuttaṃ. Tattha aḍḍhadaṇḍakenāti dvihatthappamāṇena rassamuggarena veḷupesikāya vā. Chejjāyāti hatthapādasīsādīnaṃ chedanena. Nīhareyyunti gāmanigamādito nīhareyyuṃ. Corosi…pe… thenosīti ettha ‘‘paribhāseyyu’’nti padaṃ ajjhāharitvā attho veditabboti āha ‘‘corosīti evamādīni ca vatvā paribhāseyyu’’nti.
所谓竞议厅，名以辩论场所。坐看审判争执者称为审断者。所谓伤害，是用手足等所为打砍及头部斩断等，即谓伤害。并有云：打砍乃打断砍断。有关脚足手等身体肢体之斩断亦包含。赶逐即为驱逐乡村城邑等。所谓盗贼等，乃是谓语，意为应知其义即盗贼乃等语。
§93
93. Yaṃ taṃ bhaṇḍaṃ dassitanti sambandho. Yattha yattha ṭhitanti bhūmiādīsu yattha yattha ṭhitaṃ. Yathā yathā ādānaṃ gacchatīti bhūmiādīsu ṭhitaṃ bhaṇḍaṃ sabbaso aggahaṇepi yena yena ākārena gahaṇaṃ upagacchati.
93. 所谓物品即是相关处，指它在哪里，无论天地等处所安立，无论从何处采取，物品皆处于天地等处，整体上被接取，且以各种形态相应而得。
Bhūmaṭṭhakathāvaṇṇanā地上物论的注释
§94
94.Phandāpeti, sabbattha dukkaṭamevāti ettha ‘‘uṭṭhahissāmī’’ti phandāpetvā puna anuṭṭhahitvā tattheva sayantassapi aṅgapaccaṅgaṃ aphandāpetvā ekapayogena uṭṭhahantassapi dukkaṭamevāti daṭṭhabbaṃ. Aññasmiṃ vā gamanassaanupakāreti yathā dvārapidahane kumbhiṭṭhānagamanassa anupakārattā anāpatti, evaṃ aññasmiṃ vā gamanassa anupakāre kāyavacīkamme anāpatti. Vācāya vācāyāti ekekatthadīpikāya vācāya vācāya. Upaladdhoti ñāto. Puññāni ca karissāmāti ettha ‘‘musāvādaṃ katvā puññāni karissāmāti vadantassa dukkaṭamevā’’ti tīsupi gaṇṭhipadesu vuttaṃ, taṃ imasmiṃyeva padese aṭṭhakathāvacanena virujjhati. Tathā hi ‘‘yaṃ yaṃ vacanaṃ musā, tattha tattha pācittiya’’nti ca ‘‘na hi adinnādānassa pubbapayoge pācittiyaṭṭhāne dukkaṭaṃ nāma atthī’’ti ca vakkhati. Evaṃ pana vutte na virujjhati ‘‘musāvādaṃ katvā puññāni ca karissāmāti vadantassa pācittiyena saddhiṃ dukkaṭa’’nti. Tathā hi ‘‘akappiyapathaviṃ khaṇantānaṃ dukkaṭehi saddhiṃ pācittiyānīti mahāpaccariyaṃ vutta’’nti ca ‘‘yathā ca idha, evaṃ sabbattha pācittiyaṭṭhāne dukkaṭā na muccatī’’ti ca vakkhati. Sace pana kusalacitto ‘‘puññāni karissāmā’’ti vadati, anāpatti ‘‘buddhapūjaṃ vā dhammapūjaṃ vā saṅghabhattaṃ vā karissāmāti kusalaṃ uppādeti, kusalacittena gamane anāpattī’’ti ca ‘‘yathā ca idha, evaṃ sabbattha atheyyacittassa anāpattī’’ti ca vakkhamānattā.
94. 所谓诱发，意即处处皆为恶事。此处说“当起身时”，指诱发起身，随后又不起来，如此躺卧时肢体不动，且用一次功用，即使起身亦属恶事，应当观察。若在他处移动不适用，如桥梁维修坩埚场迁移不当无过失，亦如他处移动于身语业无过失。语业中“以语对语”者，指逐句循序说法。所谓获得，谓知晓。此处说“必作功德”者，即说“说谎并作功德者，二罪俱恶”，在三组罪条中述及，此地注疏中亦未反对。正如“凡谎言，则处处应悔过”，又说“不盗取之过往因缘处，无所谓恶事”，而未反对“说谎并作功德者，当与悔过俱为恶事”。并如“破坏不正行为者与恶事俱相应为大过”，又说“此处如此，一切处皆无罪解脱”。若善心说“必作功德”，则无过失，谓“敬佛礼法及供养僧众为善，因善心移动无过失”，又说“此处如此，一切处对不善心行无过失”。
Pamādalikhitanti veditabbanti aparabhāge potthakāruḷhakāle pamajjitvā likhitanti veditabbaṃ. Pāḷiyaṃ sesaaṭṭhakathāsu ca ‘‘kudālaṃ vā piṭakaṃ vā’’ti idameva dvayaṃ vatvā vāsipharasūnaṃ avuttattā tesampi saṅkhepaṭṭhakathādīsu āgatabhāvaṃ dassetuṃ ‘‘saṅkhepaṭṭhakathāyaṃ pana mahāpaccariyañcā’’tiādi vuttaṃ. Theyyacittena katattā ‘‘dukkaṭehi saddhiṃ pācittiyānī’’ti vuttaṃ. Tato paraṃ sabbakiriyāsūti bījaggahaṇato paraṃ kattabbakiriyāsu. Sabbaṃ purimanayenevāti yāva piṭakapariyosānā hatthavārapadavāresu dukkaṭaṃ.
所称怠慢书写者，指于他处疲劳时所书写者，应当知晓。巴利及余注疏中亦有“坭钵或经架”等言，此二物常在竹筒等处放置，且因粗皮干燥等故，于大过处简略注疏亦有显现。因不善心所为，谓“恶事相应悔过”，此言之后为总行为说；总称完备，即于藏经圆满及手稿传承中皆属恶事。
Therehi dassitanti pubbapayogasahapayogadukkaṭesu asammohatthaṃ samodhānetvā dhammasaṅgāhakattherehi dassitaṃ. ‘‘Sabbesampi dukkaṭānaṃ imesuyeva aṭṭhasu saṅgahetabbabhāvato itarehi sattahi dukkaṭehi vinimuttaṃ vinayadukkaṭeyeva saṅgahetabba’’nti vadanti. Dasavidhaṃ ratananti ‘‘muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅgo masāragalla’’nti evamāgataṃ dasavidhaṃ ratanaṃ.
所谓三者，指前次罪过和此次罪过合起来的恶，借由不迷惑而通达，得诸善知识集论长老之说：“诸恶中，此八种应集结，其他七种恶得解脱，唯有律藏恶必须集结。”又说十种宝“珠、珍珠、象牙、海螺、玲珑、石头、珊瑚、银、铜、金”，此即十种宝。
‘‘Maṇi muttā veḷuriyo ca saṅkho,
珠、珍珠、象牙、海螺，
Silā pavāḷaṃ rajatañca hemaṃ;
石头、珊瑚、银及黄金。
Salohitaṅgañca masāragallaṃ,
铁制的股骨和胆囊，
Daseti dhīro ratanāni jaññā’’ti. –
智者称这些为十种宝物。
Hi vuttaṃ.
这是经过宣说的。
Sattavidhaṃdhaññanti sāli vīhi yavo kaṅgu kudrūso varako godhumoti idaṃ sattavidhaṃ dhaññaṃ. Āvudhabhaṇḍādinti ādi-saddena tūriyabhaṇḍaitthirūpādiṃ saṅgaṇhāti. Anāmasitabbe vatthumhi dukkaṭaṃ anāmāsadukkaṭaṃ. Durupaciṇṇadukkaṭanti ‘‘na kattabba’’nti vāritassa katattā duṭṭhu āciṇṇaṃ caritanti durupaciṇṇaṃ, tasmiṃ dukkaṭaṃ durupaciṇṇadukkaṭaṃ. Vinaye paññattaṃ dukkaṭaṃ vinayadukkaṭaṃ. ‘‘Saṅghabhedāya parakkamatī’’ti sutvā taṃnivāraṇatthāya ñāte atthe avadantassa ñātadukkaṭaṃ. Ekādasa samanubhāsanā nāma bhikkhupātimokkhe cattāro yāvatatiyakā saṅghādisesā, ariṭṭhasikkhāpadanti pañca, bhikkhunīpātimokkhe ekaṃ yāvatatiyakaṃ pārājikaṃ, cattāro saṅghādisesā, caṇḍakāḷīsikkhāpadanti cha. Vassāvāsādiṃ paṭissuṇitvā na sampādentassa paṭissavanimittaṃ dukkaṭaṃ paṭissavadukkaṭaṃ.
稻米、小米、大麦、大麦芽、黑麦、不良麦、裸麦、小麦，这些被称为七种谷物。称为器具的，依其名义还包括第四种器具，即各种容器等。不可取食的东西属于难取的不可取食之物。行为恶劣被禁止称为“不可作”，即因他人禁止，其行为不善，称为恶劣行为中的恶劣。律中所规定的恶劣，称为律恶劣。闻说“为防止僧团分裂”，为阻止此故对相关人员所说，此称为亲族恶劣。所谓十一种同声异解，是指比库戒律中四种过半乃至三分之二的僧团禁戒及五种不当戒条，比库尼戒律中一过半巴拉基戒和四种桑喀地谢萨戒条，及粗暴恶时戒条共计六种。若不履行诸如雨季留宿等戒律，不生成禁戒浊染之因，是称作禁戒受戒难成的恶劣。
Pubbasahapayoge ca, anāmāsadurupaciṇṇe;
在以前同法相续中，也包括那些不可取食且恶劣的；
Vinaye ceva ñāte ca, ñattiyā ca paṭissave;
以及律中指定的与亲族相关之人，及在戒律所统计的禁戒浊染等。
Aṭṭhete dukkaṭā vuttā, vinaye vinayaññunā.
此处所说皆为过失恶行，均由律学知识者详细说明解释。
Sahapayogato paṭṭhāya cettha purimā purimā āpattiyo paṭippassambhantīti āha ‘‘atha dhuranikkhepaṃ akatvā’’tiādi. Tattha ‘‘dhuranikkhepaṃ akatvā’’ti vuttattā dhuranikkhepaṃ katvā khaṇantassa purimāpattiyo na paṭippassambhantīti daṭṭhabbaṃ. Viyūhanadukkaṭaṃ paṭippassambhati, uddharaṇadukkaṭe patiṭṭhātīti idaṃ pāḷiyaṃ āgatānukkamena dassetuṃ vuttaṃ. Yadi pana paṃsuṃ uddharitvā saussāhova puna khaṇati, uddharaṇadukkaṭaṃ paṭippassambhati, khaṇanadukkaṭe patiṭṭhāti.
因共同关联，故此处先放于前文，指前后之过失相互关联而应一并调伏的义理，谓“若未作置杖之事”等语。若言“未作置杖”，实际已置杖且先行过失之掘土未调伏，不可舍视。此言“未作置杖”者，乃依巴利语本义显露掘土先行过失未调伏之理。掘土为开裂恶行，置杖为扶持恶行，此二乃相辅相成。若举起沙土后如无妄意再掘，则属抬起恶行为，妄意掘土则为掘土恶行。
Kataṃ karaṇaṃ kiriyāti atthato ekanti āha ‘‘virūpā sā kiriyā’’ti. Idāni vuttamevatthaṃ parivārapāḷiyā nidassento ‘‘vuttampi ceta’’ntiādimāha. Tattha aparaddhaṃ viraddhaṃ khalitanti sabbametaṃ yañca dukkaṭanti ettha vuttassa dukkaṭassa pariyāyavacanaṃ. Yañhi duṭṭhu kataṃ, virūpaṃ vā kataṃ , taṃ dukkaṭaṃ. Taṃ panetaṃ yathā satthārā vuttaṃ, evaṃ akatattā aparaddhaṃ, kusalaṃ virajjhitvā pavattattā viraddhaṃ, ariyavaṃsappaṭipadaṃ anāruḷhattā khalitaṃ. Yaṃ manusso kareti idaṃ panettha opammanidassanaṃ. Tassattho – yathā yaṃ loke manusso āvi vā yadi vā raho pāpaṃ karoti, taṃ dukkaṭanti pavedenti, evamidampi buddhapaṭikuṭṭhena lāmakabhāvena pāpaṃ, tasmā dukkaṭanti veditabbanti.
“作何行为”意为实指一事曰“形状扭曲之行为”。此处详说即用巴利语“形状扭曲”示例。所谓过失者，所有恶行皆含其中义。若作恶或作形状扭曲之法，即为恶行。此为如来所教义理：未作即为过失，弃恶而精进者为不失，弃恶不生则为已拔。除非修行圣道，按其教导则不会堕落为恶。论师用此说明世人行恶，善意曲解即为恶，故恶行应如此认知。世间如人恶行隐瞒，即为恶行，依佛教严正标准，此等恶理不可轻忽。
Yathā dukkhā, kucchitā vā gati dugatīti vattabbe ‘‘duggatī’’ti vuttaṃ, yathā ca kaṭukaṃ phalametassāti kaṭukaphalanti vattabbe ‘‘kaṭukapphala’’nti vuttaṃ, evamidhāpi thūlattā accayattā ca thūlaccayanti vattabbe ‘‘thullaccaya’’nti vuttanti dassetuṃ ‘‘samparāye ca duggatī’’tiādimāha. Saṃyoge pana kate saṃyogaparassa rassattaṃ siddhamevāti manasi katvā ‘‘saṃyogabhāvo veditabbo’’ti ettakameva vuttaṃ. Ekassa mūleti ekassa santike. Accayo tena samo natthīti desanāgāmīsu accayesu tena samo thūlo accayo natthi. Tenetaṃ iti vuccatīti thūlattā accayassa etaṃ thullaccayanti vuccatīti attho.
正如苦不堪言、坏行陷恶路者谓为“恶途”，苦果酸涩者谓为“酸果”，此等用语于论书中明示。从此可见厚重腐败即称作“土败”，过去世亦谓“恶途”等语。谈及因缘时，因彼结合而生色，即称“结合性”。因其这理义，必须认知合体之现象。尽管有结因，由于果之异同，不能等同为厚重腐败。故论者细分称此为厚腐败理义。
‘‘Sabbatthāpi āmasane dukkaṭaṃ phandāpane thullaccayañca visuṃ visuṃ theyyacittena āmasanaphandāpanapayogaṃ karontasseva hoti, ekapayogena gaṇhantassa pana uddhāre pārājikameva, na dukkaṭathullaccayānī’’ti vadanti. Sahapayogaṃ pana akatvāti ettha ‘‘pubbapayoge āpannāpattīnaṃ paṭippassaddhiyā abhāvato sahapayogaṃ katvāpi lajjidhammaṃ okkantena pubbapayoge āpannāpattiyo desetabbā’’ti tīsupi gaṇṭhipadesu vuttaṃ. Aṭṭhakathāvacanaṃ pana kate sahapayoge pubbapayoge āpannāpattīnampi paṭippassaddhiṃ dīpeti, aññathā ‘‘sahapayogaṃ pana akatvā’’ti idaṃ visesanameva niratthakaṃ siyā. Yañca heṭṭhā vuttaṃ ‘‘sace panassa tatthajātake tiṇarukkhalatādimhi chinnepi lajjidhammo okkamati, saṃvaro uppajjati, chedanapaccayā dukkaṭaṃ desetvā muccatī’’ti, tampi sahapayoge kate pubbapayoge āpannāpattīnaṃ paṭippassaddhimeva dīpeti sahapayoge chedanapaccayā āpannadukkaṭasseva desanāya vuttattā. Sahapayogato paṭṭhāyevāti ca idaṃ sahapayogaṃ pattassa tato pubbe āpannānaṃ pubbapayogāpattīnampi paṭippassaddhiṃ dīpeti. Tena hi ayamattho viññāyati ‘‘yāva sahapayogaṃ na pāpuṇāti, tāva pubbe āpannāpattīnaṃ paṭippassaddhi na hoti, sahapayogaṃ pattakālato pana paṭṭhāya tāsampi paṭippassaddhi hotī’’ti, tasmā suṭṭhu upaparikkhitvā yuttataraṃ gahetabbaṃ.
无论何处出现恶行、毁坏、厚腐败等，皆因修行者心意纯净，依正念正确调伏其恶行毁坏，虽同一念作用，凭一心用能断恶，则虽有恶行亦不为厚腐败而为调伏。论师此处由三经文指出：若取出各种草木等虽断恶念生，屁股断则仍生恶行，教法以此示例恶断与恶生二重关系。执此理为因，以判别前后过失调伏。此乃说明：未到该“共同调伏”境界之前，虽然调伏前过失不彻底，然而共调伏之时即显现调伏功效。故应善于判断、推究、辨别，方能明了此因果关系。
Bahukāpi āpattiyo hontu, ekameva desetvā muccatīti etthāyamadhippāyo – sace khaṇanaviyūhanuddharaṇesu dasa dasa katvā āpattiyo āpannā, tāsu uddharaṇe dasa āpattiyo desetvā muccati visabhāgakiriyaṃ patvā purimāpurimāpattīnaṃ paṭippassaddhattāti. Jātivasena pana samānakiriyāya āpannāpattiyo ekattena gahetvā ‘‘ekameva desetvā’’ti vuttaṃ, tasmā imināpi kurundaṭṭhakathāvacanena paṭhamaṃ mahāaṭṭhakathāyaṃ vuttapurimāpattipaṭippassaddhimeva samatthayati, na pana ubhinnaṃ aṭṭhakathānaṃ atthato nānākaraṇaṃ atthi. Aparampettha pakāraṃ vaṇṇayanti ‘‘samānakiriyāsupi purimapurimakhaṇanapaccayā āpannāpattiyo pacchimapacchimakhaṇanaṃ patvā paṭippassambhantīti iminā adhippāyena ‘paṃsukhaṇanādīsu ca lajjidhamme uppanne bahukāpi āpattiyo hontu, ekameva desetvā muccatīti kurundaṭṭhakathāyaṃ vutta’’’nti. ‘‘Evañca sati ‘bahukāpi āpattiyo hontū’ti na vattabbaṃ bhaveyya, vuttañca, tasmā visabhāgakiriyameva patvā purimāpattīnaṃ paṭippassaddhiṃ icchanteneva bahukāsupi āpattīsu ekameva desetvā muccatīti imasmiṃ ṭhāne visuṃyeveko desanākkamo dassito’’tipi vadanti. Ayametesaṃ adhippāyo – yathā idha purimāpattīnaṃ paṭippassaddhi aṭṭhakathācariyappamāṇena gahitā, evaṃ bahukāsupi āpattīsu ekameva desetvā muccatīti idampi idha aṭṭhakathācariyappamāṇatoyeva veditabbaṃ. Yathā ca pāḷiyaṃ pācittiyaṭṭhānepi dukkaṭameva hotīti idha āveṇikaṃ katvā āpattiviseso dassito, evaṃ purimāpattīnaṃ paṭippassaddhiviseso ca desanāviseso ca aṭṭhakathācariyehi dassitoti.
纵使有多种过失出现，唯依教法标准，若已于掘土、开裂、抬起等恶行中分别清楚调伏十次，则免于解脱障碍，意识所得纯净。先前过失亦应依此理分别调伏，故名“一一调伏，既调则脱”。对此各样过失，均应依照此意完整说明调伏，否则各经论义不得混淆。另论师以共同行为说明：即便是类似行为中不同之前后掘土过失，亦应分开或分别调伏，互不混淆。又如《库伦达注》言：在取尘等粗鲁行为中，纵有诸多过失，唯独调伏十次即获解脱。可见“多过失中唯一十修调伏”的教法示范。至于不可言说“多过失即被涵盖”，以此理为准，实属误解。故此处以经典根本义，论述过失分别调伏之旨，彰显论师严谨解说。应知此为教法根本规矩。至若巴利律藏中指明过失本身即为恶行之理，此处亦有详细说明。故此调伏过失之特性与教义差别，皆由论师一一明示。
Heṭṭhato osīdentoti ‘‘sāmikesu āgantvā apassitvā gatesu gaṇhissāmī’’ti theyyacittena heṭṭhābhūmiyaṃ osīdento. Bundenāti kumbhiyā heṭṭhimatalena. Evaṃ ekaṭṭhāne ṭhitāya kumbhiyā ṭhānācāvanaṃ chahi ākārehi veditabbanti sambandho. Valayaṃ nīharati, pārājikanti ākāsagataṃ akatvā ghaṃsitvā nīharantassa chinnakoṭito nīhaṭamatte pārājikaṃ. Ito cito ca sāretīti ghaṃsantoyeva ākāsagataṃ akatvā sāreti.
“从下方坐下”，谓以“到了场合见未见者，到时将取也”为意而心生意愿，因而自下方场所而坐。所谓“缸边”，是指在缸的下方边缘。如此一处，缸处的落座依照六种形式应当被认识。缸沿其环绕，所谓“犯戒失正戒”，是指向空中而不置放缸盖，将缸盖戳破后又将其取下，缸盖已经断裂遭取时即是犯了犯戒失正戒。因而又取下后修复之，即是“取下即还”的情形，是将戳破的空中未置放缸盖取下后还原。
Chinnamattepārājikanti avassaṃ ce patati, chinnamatte pārājikaṃ. Paricchedoti ‘‘pañcamāsakaṃ vā atirekapañcamāsakaṃ vā’’ti vuttagaṇanaparicchedo. Apabyūhantoti ‘‘heṭṭhā ṭhitaṃ gaṇhissāmī’’ti hatthena dvidhā karonto. Upaḍḍhakumbhiyanti upaḍḍhapuṇṇāya kumbhiyā. Nanu ca aṭṭhakathācariyappamāṇena saṅkhepaṭṭhakathādīsu vuttampi kasmā na gahetabbanti āha – ‘‘vinayavinicchaye hi āgate garuke ṭhātabba’’nti. Vinayadhammatāti vinayagarukānaṃ dhammatā. Vinayagarukā hi vinayavinicchaye āgate garuke tiṭṭhanti. Vinayagarukatābyāpanatthañhi vinayagarukoyevettha vinaya-saddena vutto, vinayassa vā esā dhammatā tesaṃ garugāravaṭṭhānassa vinayavisayattā.
“断裂盖犯戒失正戒”者，若落下即为断盖犯戒失正戒。“分段”，谓所谓五盖及超过五盖者之数节划分。“揭起缸”指以手施为二分之动作。“盖缸”，是以满盖之缸。又大藏注师及简略注中曾言：“律藏审定时应于旷重处起立”。所谓律法实者，是律师中尊重律法者之实质。律师确于律藏审定时，于旷重处立止。律师实质由此律师本人而为，此中所称律法之义，就是依于律师尊重律法之原则。
Idāni saṅkhepaṭṭhakathādīsu vuttaṃ pāḷiyāpi na sametīti dassento āha ‘‘apicā’’tiādi. Bhājananti pattādibhājanaṃ. Pattādiṃ apūretvā gaṇhantassa anuddhaṭepi mukhavaṭṭiparicchedo hoti, pūretvā gaṇhantassa pana uddharaṇakāle hotīti āha ‘‘mukhavaṭṭiparicchedena vā uddhārena vā’’ti. Yadā pana telakumbhīādīsu telādīnaṃ abahubhāvato bhājanaṃ nimujjāpetvā gaṇhituṃ na sakkā hoti, tadā mukhavaṭṭiparicchedeneva hoti. Cikkananti thaddhaṃ. Ākaḍḍhanavikaḍḍhanayogganti ettha abhimukhaṃ kaḍḍhanaṃ ākaḍḍhanaṃ, parato kaḍḍhanaṃ vikaḍḍhanaṃ. Paṭinīharitunti attano bhājanato paṭinīharituṃ. Hatthato muttamatte pārājikanti theyyacittena parasantakaggahaṇapayogassa katattā. Mahāaṭṭhakathāyameva ‘‘sacepi mariyādaṃ dubbalaṃ katvā sukkhataḷākassa udakanibbahanaṭṭhānaṃ udakaniddhamanatumbaṃ vā pidahati, aññato ca gamanamagge vā pāḷiṃ bandhati, sukkhamātikaṃ vā ujuṃ karoti, pacchā deve vuṭṭhe udakaṃ āgantvā mariyādaṃ bhindati, sabbattha bhaṇḍadeyya’’nti vuttattā ‘‘taṃ pana tattheva sukkhataḷāke sukkhamātikāya ujukaraṇavinicchayena virujjhatī’’ti vuttaṃ.
现今简略注等中也说巴利文中无合者之意，是故言“非合”等等。所谓“食器”，即指碗等食用器皿。不满碗者，取者虽未满口盖，亦为口盖之划分，若已满者，取时则为提取。又如油缸等，由于油等之性质之原因，使入食器中不能取用时，则仅是口盖之划分。“湿”，谓深沉之体。“推拉”合用之体，指出前为推，后为拉。所谓“归取”，是指自身食物之归取。手取不牢者为断盖犯戒失正戒，心意因欲夺取时，乃用夺取他物之行为。大藏注中亦谓：“若损害用具弱细而于干燥之坛池放水，或以他道具折断器具，后天使之器具取水若破坏用具，则应受罚”等语，指明其于干燥坛池上因折断用具取水有所破坏。
Avahāralakkhaṇanti pañcavīsatiyā avahāresu ekampi avahāralakkhaṇaṃ, ṭhānācāvanapayogo eva vā. Uddhāreti kumbhiyā phuṭṭhaṭṭhānato kesaggamattepi uddhaṭe. Yuttanti ṭhānācāvanapayogasabbhāvato yuttaṃ. Saṅgopanatthāyāti iminā suddhacittataṃ dasseti. Palibujjhissatīti nivāressati. Vuttanayeneva pārājikanti hatthato muttamatteyeva pārājikaṃ. Suddhacittovauddharatīti kumbhiyaṃ telassa ākiraṇato puretarameva suddhacitto nikkhipitvā pacchā suddhacittova uddharati. Neva avahāroti theyyacittena avaharaṇapayogassa akatattā. Attano bhājanattā pana ‘‘na gīvā’’ti vuttaṃ, anāpattimattameva vuttaṃ, na pana evaṃ vicāritanti adhippāyo. Atha vā anāpattimattameva vuttanti imināpi tattha ‘‘gīvā’’ti vacanābhāvato ‘‘na gīvā’’ti pubbe vuttamahāaṭṭhakathāvādameva patiṭṭhāpeti, pacchā dassitena kurundivādenapi mahāaṭṭhakathāvādova samatthito. Attano bhaṇḍanti telākiraṇato puretarameva attano kumbhiyaṃ suddhacittena ṭhapitaṃ pītatelaṃ attano parikkhāraṃ. Sammohaṭṭhānanti āpattivinicchayavasena sammohaṭṭhānaṃ.
所谓“水器标记”，乃于二十五种水器中，任一标记，即是着于场所起置行为。所谓“举起”，即指缸由接触处向上端被推起。所谓“合用”，是基于场所起置行为之本质而合用。所谓“集合意”，此语显明纯净之心意。所谓“应止”，意在禁止。所谓“犯戒失正戒”，即指以手取物不牢者。所谓“提升纯净意”，是指由缸之油光明处以先纯净心意置物，之后以纯净心提升之。所谓“非水器”，心意为非以取物合用。自身食物则以“不伤口唇”为言，强调仅仅是不触犯规定，而未妄加探讨。又或者亦以“不伤口唇”论定，依此理由而立，不存在违反该规定。其后释出库伦迪利等论说，亦为大藏注所证实。所谓自身器物，是指由油反光处，先以纯净心安置己缸所置之饮油，为自己使用器皿。所谓“混乱之态”，是指依罪罚判定时出现之混乱状态。
Bahigataṃ nāma hotīti tato paṭṭhāya telassa aṭṭhānabhāvato adhomukhabhāvato ca bahigataṃ nāma hoti. Anto paṭṭhāya chidde kariyamāne telassa nikkhamitvā gatagataṭṭhānaṃ bhājanasaṅkhyameva gacchatīti āha – ‘‘bāhirantato pādagghanake gaḷite pārājika’’nti. Yathā tathā vā katassāti bāhirantato abbhantarato vā paṭṭhāya katassa. Majjhe ṭhapetvā katachiddeti majjhe thokaṃ kapālaṃ ṭhapetvā pacchā taṃ chindantena katachidde. ‘‘Mariyādacchedane anto ṭhatvā bahimukho chindanto bahi antena kāretabbo, bahi ṭhatvā antomukho chindanto anto antena kāretabbo, anto ca bahi ca chinditvā majjhe ṭhapetvā taṃ chindanto majjhena kāretabbo’’ti (pārā. aṭṭha. 1.108) vuttattā ‘‘taḷākassa ca mariyādabhedena sametī’’ti vuttaṃ. Idamettha yuttanti anto ca bahi ca paṭṭhāya katachidde majjhena kāretabbo. Anto paṭṭhāya kate pana bāhirantena, bahi paṭṭhāya kate abbhantarena kāretabboti ayaṃ tippakāropi ettha vemaṭṭhachidde yutto. Udake katapayogassa abhāvato ‘‘ṭhānācāvanapayogassa abhāvā’’ti vuttaṃ.
所谓“外露”，是指缸之八个部位因向下转而转成外露。盖与底边，破断时油从内逸出，流向地面，流入外露之处，即谓“外露”。谓之“内外”，意指盖与底边由内侧或外侧所制。所谓“中置破断”，即中间置物后用刀割破，即为中置破切。谓“破断规定”，是说放置盖时应当截断盖口，若外露之处破断应以外侧盖施行为准，若内侧破断，应以内侧盖考虑，若外外都破断者，则中间置物施行为准。此为规约。因无于水中施为之行为，故有“无场所起置行为”之说。
Aṭṭhakathāyaṃ tāva vuttanti mahāaṭṭhakathāyaṃ vuttaṃ. Patthinnassa khādanaṃ itarassa pānañca sappiādīnaṃ paribhogoti āha – ‘‘akhāditabbaṃ vā apātabbaṃ vā karotī’’ti. Kathaṃ pana tathā karotīti āha ‘‘uccāraṃ vā passāvaṃ vā’’tiādi. Kasmā panettha dukkaṭaṃ vuttanti āha ‘‘ṭhānācāvanassa natthitāya dukkaṭa’’nti. Purimadvayanti bhedanaṃ chaḍḍanañca. Kasmā na sametīti āha ‘‘tañhī’’tiādi. Kumbhijajjarakaraṇenāti puṇṇakumbhiyā jajjarakaraṇena. Mātikāujaukaraṇenāti udakapuṇṇāya mātikāya ujukaraṇena. Ekalakkhaṇanti bhedanaṃ kumbhijajjarakaraṇena chaḍḍanaṃ mātikāya ujukaraṇena saddhiṃ ekasabhāvaṃ ṭhānācāvanapayogasabbhāvato. Pacchimaṃ pana dvayanti jhāpanaṃ aparibhogakaraṇañca.
此处注疏及大藏注举例说明，谓示意随意食品及他人饮食及酒类等之使用，言“可食与不可食者均应避免”。“如何实行”，谓示以“吹气与喷水”等法。谓何以说为恶，解释为“因无法场所起置而有害”。谓前两者，意指分别及断绝。谓为何不合者，释以“茅膏瘢痕”等比喻。谓“破坏规矩”者，是以满缸之皿有裂纹所理解释。谓“薄锈破坏”者，是指装满水之皿有裂纹所致。谓“单特征”，意指通过破坏之茅膏与断除之薄锈共同具足场所起置行为之性质。谓“后两者”，指刮擦及不妨碍使用之物。
Ettha evaṃ vinicchayaṃ vadantīti ettha mahāaṭṭhakathāyaṃ vutte eke ācariyā evaṃ vinicchayaṃ vadanti. Pacchimadvayaṃ sandhāya vuttanti ettha purimadvaye vinicchayo heṭṭhā vuttānusārena sakkā viññātunti tattha kiñci avatvā pacchimadvayaṃ sandhāya ṭhānācāvanassa natthitāya dukkaṭanti idaṃ vuttanti adhippāyo. Theyyacittenāti attano vā parassa vā kātukāmatāvasena uppannatheyyacittena. Vināsetukāmatāyāti hatthapādādiṃ chindanto viya kevalaṃ vināsetukāmatāya. Purimadvaye kiṃ hoti, kiṃ adhippāyena na kiñci vuttanti āha – ‘‘purimadvaye pana…pe… pārājika’’nti. Tattha vuttanayena bhindantassa vā chaḍḍentassa vāti muggarena pothetvā bhindantassa udakaṃ vā vālikaṃ vā ākiritvā uttarāpentassāti attho. Ayuttanti ceti pāḷiyaṃ purimapadadvayepi dukkaṭasseva vuttattā ‘‘purimadvaye…pe… pārājikanti idaṃ ayutta’’nti yadi tumhākaṃ siyāti attho. Nāti ayuttabhāvappasaṅgaṃ nisedhetvā tattha kāraṇamāha ‘‘aññathā gahetabbatthato’’ti. Kathaṃ panettha attho gahetabboti āha ‘‘pāḷiyaṃ hī’’tiādi. Nāsetukāmatāpakkhe heṭṭhā vuttanayeneva atthassa avirujjhanato ‘‘theyyacittapakkhe’’ti vuttaṃ. ‘‘Evaṃ vinicchayaṃ vadantī’’ti ito paṭṭhāya vuttassa sabbassapi ekasseva vacanattā ‘‘evameke vadantī’’ti nigamanavasena vuttaṃ.
此处所谓『如此释义』者，谓在此大注疏中所说，有几位老师如此释义。关于后两句的关系，如他们所述，谓前两句的释义依照前说之故理，『可以知晓』之意。谓此处释者，承前启后，借后两句说明原理，虽无位置文字，然其义理不显，许为难事，此即释义者云：『所生憎恶心念』者，指自身或他方由怨恶欲起之心。所谓『欲灭除心念』者，如断去手足等般，仅专指欲望消除的意。问前两句为何无所说，有释曰：『前两句则有……牒戒罪也』，此谓前说处涉及破戒事。所谓『由前说耶？』谓以棍棒等工具制戒律破者、溺水、以篱笆围守以防其逃，皆为其义。当说『不许有』，即巴利文前说二句中亦相同谓难事，『不许有』若汝等有此意，则否认禁令关联之理。否认禁令关联，则另有取义，云『须异解之』。何以别解？曰巴利文中有『轻于灭除欲望心念』等句。『轻于灭除欲望心念』者，即不违背其意，则谓有所说也。『如此释义』自此而来。此之所以为文中自始至终唯有一处言『如此释义』者也。
Idāni yathāvuttavasena pāḷiyā atthe gayhamāne mahāaṭṭhakathāyaṃ catunnampi sāmaññato vuttassa pacchimadvayaṃ sandhāya vuttanti vacane visesābhāvato pāḷiyaṃ vuttesu catūsu padesu ‘‘chaḍḍeti vā aparibhogaṃ vā karotī’’ti imesaṃ padānaṃ visesābhāvappasaṅgato ca sayaṃ aññathā pāḷiṃ aṭṭhakathañca saṃsanditvā atthaṃ dassetukāmo ‘‘ayaṃ panettha sāro’’tiādimāha. Vinītavatthumhi ‘‘saṅghassa puñjakitaṃ tiṇaṃ theyyacitto jhāpesī’’si (pārā. 156) vuttattā vinītavatthumhi tiṇajjhāpako viyāti imināva ṭhānā acāvetukāmovāti etthāpi theyyacittena ṭhānā acāvetukāmoti idaṃ vuttameva hotīti daṭṭhabbaṃ. Achaḍḍetukāmoyevāti etthāpi theyyacittenāti sambandhitabbaṃ. Idañhi theyyacittapakkhaṃ sandhāya vuttaṃ nāsetukāmatāpakkhassa vakkhamānattā. Tenevāha ‘‘nāsetukāmatāpakkhe panā’’tiādi. Itarathāpi yujjatīti theyyacittābhāvā ṭhānā cāvetukāmassapi dukkaṭaṃ yujjatīti vuttaṃ hoti.
如今依巴利文本义，述及大注疏中四处常见说法，于后两句关系上释说，谓言语无特异性，巴利文四句中说：『放弃或不贪用』，此等语句无特异之义。故自观注疏及巴利经义，欲示其要义，云：『此处为要』。在礼赞经文中『比库用憎恶心念喷火焚烧』等说，谓具恶意心念以除欲灭，乃亦轻于灭除欲望心念。此乃于此立场欲除也。此处传说亦为事实。又说放弃意，下文亦关涉欲灭除意。此语为主，谓意念灭除一方。又言：若主于欲灭除意，则在此亦说『惧怕欲灭除意一方』。复云若非如此，则必言『除欲灭除意一方』。彼理亦为义，欲灭除意亦与除意相切。
Bhūmaṭṭhakathāvaṇṇanā niṭṭhitā. · 地上物论的注释完。
Ākāsaṭṭhakathāvaṇṇanā虚空注疏复注
§96
96. Ākāsaṭṭhakathāyaṃ mukhatuṇḍakenāti mukhaggena. Kalāpaggenāti piñchakalāpassa aggena. Pasāretīti gahaṇatthaṃ pasāreti. Aggahetvā vāti leḍḍuādīhi paharitvā nayanavasena aggahetvā vā. Ākāsaṭṭhavinicchaye vuccamānepi tappasaṅgena ākāsaṭṭhassa vehāsaṭṭhādibhāvamupagatepi asammohatthaṃ ‘‘yasmiṃ aṅge nilīyatī’’tiādi vuttaṃ. Antovatthumhīti parikkhittavatthussa anto. Antogāmeti parikkhittassa gāmassa anto. Aparikkhitte pana vatthumhi, gāme vā ṭhitaṭṭhānameva ṭhānaṃ. Aṭavimukhaṃ karotīti araññābhimukhaṃ karoti. Rakkhatīti tena payogena tassa icchitaṭṭhānaṃ agatattā rakkhati. Bhūmiyā gacchantaṃ sandhāya ‘‘dutiyapadavāre vā’’ti vuttaṃ. Gāmato nikkhantassāti parikkhittagāmato nikkhantassa. Kapiñjaro nāma ekā pakkhijāti.
第九十六卷『空地注』中，所谓『口鼻』者，以喉口火焰为义。『火瓣』者，以莲花瓣火燃为义。『展开』谓打开门闸之意。『取上首』谓以棍棒等器械攻击，如瞳孔以取其首。『空地注』中论及热气升起，谓空地热气及其他气体现象，为了避免迷惑，教诲曰：『当其物内炎上』等句。所谓『界限』者，谓所围村落之边境。前往界限谓前往村边界。『向森林』者，谓面向森林。『护持』者，谓行为护持其愿至之处。『由地往返』谓于村内出入。『猴子』即一种飞禽名。
Ākāsaṭṭhakathāvaṇṇanā niṭṭhitā. · 虚空注疏复注已毕。
Vehāsaṭṭhakathāvaṇṇanā空中注疏复注
§97
97. Vehāsaṭṭhakathāyaṃ pana cīvaravaṃse ṭhapitassa cīvarassa ākaḍḍhane yathāvuttappadesātikkamo ekadvaṅgulamattākaḍḍhanena siyāti adhippāyena vuttaṃ ‘‘ekadvaṅgulamattākaḍḍhaneneva pārājika’’nti. Idañca tādisaṃ nātimahantaṃ cīvaravaṃsadaṇḍakaṃ sandhāya vuttaṃ, mahante pana tato adhikamattākaḍḍhaneneva siyā. Rajjukena bandhitvāti ekāya rajjukoṭiyā cīvaraṃ bandhitvā aparāya koṭiyā cīvaravaṃsaṃ bandhitvā ṭhapitacīvaraṃ. Muttamatte aṭṭhatvā patanakasabhāvattā ‘‘mutte pārājika’’nti vuttaṃ.
第九十七卷『风注』中，论及袈裟布带缝制，谓借衣裳缝边超越惟数一二指宽度者，依教义谓为『罚戒』。此说针对此类较小违规缝边，而更为宽大者则属更严重责罚。谓以绳索系缚，一绳系缚衣物，一绳系缚衣装边缘，构成穿戴衣物。若绳索断裂，如衣物边缘形状漏出，则谓犯『断裂戒』。
Ekamekassa phuṭṭhokāsamatte atikkante pārājikanti bhittiṃ aphusāpetvā ṭhapitattā vuttaṃ. Bhittiṃ nissāya ṭhapitanti paṭipāṭiyā ṭhapitesu nāgadantādīsuyeva āropetvā bhittiṃ phusāpetvā ṭhapitaṃ. Paṇṇantaraṃ āropetvā ṭhapitāti aññehi ṭhapitaṃ sandhāya vuttaṃ.
论及尺幅宽度逾越他物一倍半时谓为犯戒，文中以装置墙垣作为比喻，谓诸种装设依规约，若依墙垣为凭以系缚，则为遵法所为。藏经及其它文献中多有类似说法，谓以纸质线卷置上头以为加固，谓有些人借此作为依凭装置。
Vehāsaṭṭhakathāvaṇṇanā niṭṭhitā. · 空中注疏复注已毕。
Udakaṭṭhakathāvaṇṇanā水注疏复注
§98
98. Udakaṭṭhakathāyaṃ sandamānaudake nikkhittaṃ na tiṭṭhatīti āha ‘‘asandanake udake’’ti. Anāpattīti hatthavārapadavāresu dukkaṭāpattiyā abhāvaṃ sandhāya vuttaṃ. Kaḍḍhatīti heṭṭhato osāreti. Uppalādīsūti ādi-saddena padumapuṇḍarīkādiṃ saṅgaṇhāti. Rattaṃ padumaṃ, setaṃ puṇḍarīkaṃ. Setaṃ vā padumaṃ, rattaṃ puṇḍarīkaṃ. Atha vā rattaṃ vā hotu setaṃ vā satapattaṃ padumaṃ, ūnasatapattaṃ puṇḍarīkaṃ. Vatthu pūratīti pārājikavatthu pahoti. Tasmiṃ chinnamatte pārājikanti udakato accuggatassa udakavinimuttaṭṭhānato chedanaṃ sandhāya vuttaṃ. Yaṃ vatthuṃ pūretīti yaṃ pupphaṃ pārājikavatthuṃ pūreti. Dasahi pupphehi katakalāpo hatthako, mahantaṃ kalāpaṃ katvā baddhaṃ bhārabaddhaṃ. Rajjukesu tiṇāni santharitvāti ettha ‘‘dve rajjukāni udakapiṭṭhe ṭhapetvā tesaṃ upari tiriyato tiṇāni santharitvā tesaṃ upari bandhitvā vā abandhitvā vā tiriyatoyeva pupphāni ṭhapetvā heṭṭhato gatāni dve rajjukāni ukkhipitvā pupphamatthake ṭhapentī’’ti vadanti.
第九十八卷『水注』中，谈及沉没于水中躺卧不站立谓为『沉没水中』。谓违犯戒律无现时处罚之意。『斩断』谓自下开剖。谓莲花及其品种如荷花等皆统称为浮水植物。谓红莲、白莲互为象征。谓红白莲或红莲、白莲为各种香气之称。又云红莲或白莲，至多可用百或三百叶瓣。谓水中积满如番茄般形状物此为处罚物。谓此中断裂时为犯戒，如水下生根部分断裂意。谓养花之地指犯戒处。谓精心束花，纤细精巧如手巧匠人制造大束玫瑰。小舟中系织干草谓此处曰：『以二绳于水边系缚，两绳之上横置干草，然后将其干草缚于两绳上，或解开绕过，干草之上置花，置于干草下方，二绳自下方拉开，于花上放置后，施行养护。』
Kesaggamattampi yathāṭhitaṭṭhānato cāvetīti pārimantena phuṭṭhokāsaṃ, orimantena kesaggamattaṃ cāveti. Sakalamudakanti daṇḍena phuṭṭhokāsagataṃ sakalamudakaṃ. Na udakaṃ ṭhānanti attanā kataṭṭhānassa aṭṭhānattā. Idaṃ ubhayanti ettha ‘‘bandhanaṃ amocetvā…pe… pārājika’’nti idamevekaṃ, ‘‘paṭhamaṃ bandhanaṃ…pe… ṭhānaparicchedo’’ti idaṃ dutiyaṃ. Paduminiyanti padumagacche. Uppāṭitāyāti parehi attano atthāya uppāṭitāya.
“Kesaggamatta”者，如同在牢狱之中被束缚的人，从牢笼所据之处而动。以牢笼的边缘为界，称之为“Kesaggamatta”。譬如满是水的池塘，以棍杖触及水面所及的全部池水，谓之“满池水”。然而池水本身并非固定于某处，而因所在而异。此意涵盖双方：一曰“束缚虽解除……巴拉基”，此为第一层义；二曰“第一层束缚……处所分别”，此为第二层义。所谓“Padumini”白莲花，即“Padumagaccha”上升至彼处。所谓“Uppāṭitāyāti”，谓他人为自己利益开辟之义。
Bahiṭhapiteti udakato bahi ṭhapite. Hatthakavasena khuddakaṃ katvā · 「置于外」者，置于水外。以手量而作小
Baddhaṃ kalāpabaddhaṃ. Muḷālanti kandaṃ. Pattaṃ vā pupphaṃ vāti idaṃ kaddamassa anto pavisitvā ṭhitaṃ sandhāya vuttaṃ. Sakalamudakanti vāpiādīsu pariyāpannaṃ sakalamudakaṃ. Niddhamanatumbanti vāpiyā udakassa nikkhamanamaggaṃ. Udakavāhakanti mahāmātikaṃ. Na avahāroti idaṃ pubbasadisaṃ na hotīti āha – ‘‘kasmā…pe… evarūpā hi tattha katikā’’ti. Avahāro natthīti sabbasādhāraṇe apariggahaṭṭhāne gahitattā. Mātikaṃ āropetvāti khuddakamātikaṃ āropetvā. Maritvā…pe… tiṭṭhantīti ettha ‘‘matamacchānaṃyeva tesaṃ santakattā amate gaṇhantassa natthi avahāro’’ti vadanti.
“Baddhaṃ kalāpabaddhaṃ”者，束缚如芋头块；“Muḷālanti kandaṃ”者，谓根茎。此等如叶或花，乃完成作业在内而静止待命。比之满池水，也可称作包围之满池水。谓“阻塞水道”者，乃指江河水流出口而入海之路。所谓“Udakavāhakas”即督促者。谓此非真正阻碍，乃前代相似现象。言“暂无阻断”者，乃因常规中无人持有拒绝之物。谓“加持阻灭”者，谓小型阻碍体之担负。又谓“Maritvā……tiṭṭhanti”者，此处论述谓“鱼死时确无阻碍，实无约束”。
Udakaṭṭhakathāvaṇṇanā niṭṭhitā. · 水注疏之解释已毕。
Nāvaṭṭhakathāvaṇṇanā船注疏之解释
§99
99. Nāvaṭṭhakathāyaṃ pana yā bandhanā muttamatte ṭhānā na cavatīti iminā caṇḍasote baddhanāvaṃ paṭikkhipati. Tāva dukkaṭanti ‘‘bandhanaṃ moceti, āpatti dukkaṭassā’’ti evaṃ mocentassa paññattaṃ dukkaṭaṃ sandhāya vuttaṃ. Thullaccayampi pārājikampi hotīti ettha paṭhamaṃ ṭhānā acāvetvā mutte thullaccayaṃ, paṭhamaṃ ṭhānā cāvetvā mutte pārājikanti veditabbaṃ.
第九十九条注释中指出，若束缚已解则无拘束，此理为此“凶烈之网”能断束缚者所拒绝。所谓“恶业”即“遣除束缚时出现恶行”，对此解脱者，论定恶行之规定也曾论说。称“小堕落”即“巴拉基”，此谓越过第一约束而解脱即为小堕落；越过第一拘束而解脱即为巴拉基，可由此判断。
‘‘Pāse baddhasūkaro viyā’’tiādinā vuttaṃ sandhāyāha ‘‘tattha yutti pubbe vuttā evā’’ti. Vippanaṭṭhā nāvāti visamavātādīhi vināsaṃ patvā udake nimujjitvā heṭṭhā bhūmitalaṃ appatvā majjhe ṭhitaṃ sandhāya vadati. Teneva ‘‘adho vā opilāpentassa…pe… nāvātalena phuṭṭhokāsaṃ mukhavaṭṭiṃ atikkantamatte pārājika’’nti vuttaṃ. Opilāpentassāti osīdāpentassa. Atikkantamatteti phuṭṭhokāsaṃ atikkantamatte. Eseva nayoti muttamatte pārājikanti dasseti.
引文述曰：「以‘以绳子捆绑猪’作喻」，谓之前已有合适的说明。注释中以“vippanaṭṭhā nāvā”形容因遭破坏而倾覆于水底沉没，触及底部泥土而定。即如“落水者因淤泥沉陷等，嘴巴超过水面”，因此论为巴拉基。此处“溢出”即水上溢出，“超过者”谓超过水面之高度。此理彰显超越一定限度，谓以此为解脱即为巴拉基。
Nāvākaḍḍhanayoggamahāyottatāya yottakoṭito paṭṭhāya sakalampi ‘‘ṭhāna’’nti vuttaṃ. · 由于适合拖船之大绳的适宜性，从绳结开始，全部都说为「处」。
Asatipi vāte yathā vātaṃ gaṇhāti, tathā ṭhapitattā ‘‘vātaṃ gaṇhāpetī’’ti vuttaṃ. Balavā ca vāto āgammāti iminā asati vāte ayaṃ payogo katoti dasseti. Teneva ‘‘puggalassa natthi avahāro’’ti vuttaṃ. Sati pana vāte kato payogo ṭhānācāvanapayogoyevāti mātikāujukaraṇe viya attheva avahāroti daṭṭhabbaṃ. Ṭhānācāvanapayogo na hotīti sukkhamātikāujukaraṇe viya asati vāte katapayogattā. Bhaṇḍadeyyaṃ pana hotīti nāvāsāmikassa bhaṇḍadeyyaṃ hoti.
若谓气流不可得，则谓“能抓取气流”是基于设立事实之故。气流强劲遂动，是说明非真的强风所致。相应地谓“此人无持有”，即无持物。然若悟已于气流中展开动作者，当视为地板上持物。未发生地板持用，较似于无实持有者，因是假借气流动作。则谛听得宝物处为船主人所有。
Nāvaṭṭhakathāvaṇṇanā niṭṭhitā. · 船注疏之解释已毕。
Yānaṭṭhakathāvaṇṇanā车注疏之解释
§100
100. Yānaṭṭhakathāyaṃ dukayuttassāti dvīhi goṇehi yuttassa. Ayuttakanti goṇehi ayuttaṃ. Kappakatāti yathā dvīhi bhāgehi heṭṭhā patiṭṭhāti, evaṃ katā. Tīṇi vā cattāri vā ṭhānānīti akappakatāya upatthambhaniyā vasena tīṇi ṭhānāni, kappakatāya vasena cattāri ṭhānānīti. Tathā pathaviyaṃ ṭhapitassa tīṇi ṭhānānīti sambandho. Tanti phalakassa vā dārukassa vā upari ṭhapitaṃ pathaviyaṃ ṭhapitañca. Dvīhi akkhasīsehīti dvīhi akkhakoṭīhi. Dārūnaṃ upari ṭhapitassāti dvinnaṃ dārūnaṃ upari dvīhi akkhakoṭīhi olambetvā sakaṭasālāyaṃ ṭhapitassa. Heṭṭhimatalassāti sakaṭabāhāya bhūmiṃ phusitvā ṭhitassa heṭṭhimabhāgassa. Sesaṃ nāvāyaṃ vuttasadisanti iminā ‘‘yadi pana taṃ evaṃ gacchantaṃ pakatigamanaṃ upacchinditvā aññaṃ disābhāgaṃ neti, pārājikaṃ. Sayameva yaṃ kañci gāmaṃ sampattaṃ ṭhānā acāventova vikkiṇitvā gacchati, nevatthi avahāro, bhaṇḍadeyyaṃ pana hotī’’ti imaṃ nayaṃ atidissati.
第一百条注释中所谓“两单位相连者”为双倍单位之结合。“单元未结合”则谓组合单位分散，如船底分成两部分。 “三处或四处”则依据是否结合而定：为半结合时为三处，完全结合时为四处。这里意指置于地面之船底三级相接。且木板之上置有船底，二根钢梁支撑其上。安装于船侧为触及地面之部分。此类似上一条论关于船侧着地之描述。若途中阻断而转向他处，谓为巴拉基。反之于自身已到达之村落若越境售卖，则无持有，但定为宝物所有者之持有。此理显明于此。
Yānaṭṭhakathāvaṇṇanā niṭṭhitā. · 车注疏之解释已毕。
Bhāraṭṭhakathāvaṇṇanā负担义注的解说
§101
101. Bhāraṭṭhakathāyaṃ purimagale galavāṭakoti purimagale uparimagalavāṭako. Uraparicchedamajjheti urapariyantassa majjhe. Anāṇattattāti ‘‘asukaṭṭhānaṃ nehī’’ti anāṇattattā. Yo cāyaṃ sīsabhārevuttoti yo cāyaṃ vinicchayo sīsabhāre vutto. Sīsādīhi vā gahito hotūti sambandho. Tādisanti tappaṭicchādanasamatthaṃ.
101.在《帕拉注疏》中，「前颈环处之颈圈」者，谓前颈环上方之颈圈。『胸部界限之中间』者，谓胸部边际之正中。『未受命令』者，谓未受「将其带往某处」之命令。『凡此关于头顶重负所说之判断』者，谓凡此关于头顶负重所作之裁决。其连结应理解为「以头等承载者皆可」。『如此者』，谓堪能遮覆彼物者。
Bhāraṭṭhakathāvaṇṇanā niṭṭhitā. · 负担义注的解说结束。
Ārāmaṭṭhakathāvaṇṇanā园林义注的解说
§102
102. Ārāmaṭṭhakathāyaṃ bandhananti pupphānaṃ vaṇṭe patiṭṭhitaṭṭhānaṃ. Abhiyuñjatīti codeti aḍḍaṃ karoti. Adinnādānassa payogattāti sahapayogamāha vatthumhiyeva katapayogattā. Sahapayogavasena hetaṃ dukkaṭaṃ. Vinicchayappasutanti vinicchaye niyuttaṃ. Kakkhaḷoti dāruṇo. Dhuraṃ nikkhipatīti ussāhaṃ ṭhapeti, attano santakakaraṇe nirussāho hotīti attho. Kūṭaḍḍakārakopi sace dhuraṃ na nikkhipati, natthi avahāroti āha ‘‘sace sayampi katadhuranikkhepo hotī’’ti. Sayampīti abhiyuñjakopi. Katadhuranikkhepoti ‘‘na dāni naṃ imassa dassāmī’’ti evaṃ tassa dāne katadhuranikkhepo. Kiṅkārappaṭissāvibhāveti ‘‘kiṃ karomi kiṃ karomī’’ti evaṃ kiṅkārameva paṭissuṇanto vicaratīti kiṅkārapaṭissāvī, tassa bhāvo kiṅkārapaṭissāvibhāvo, tasmiṃ, attano vasavattibhāveti vuttaṃ hoti.
102. 关于园林的注解中，「bandhana」是指花的丛中扎根的场所。『abhiyujjati』指催促、激励的意思，亦即加以推动或施力。『adinnādānassa payogattā』是指合用，即合起使用，譬如同一衣物内所共用的部分。『sahapayoga』则是指共同使用的关系，因此此处行为属于坏法。『vinicchayappasuti』是指与断定有关的束缚。『kakkhaḷa』意为残酷的、冷酷的。『dhuraṃ nikkhipati』意为施加努力，起到鼓励和激励自己的作用，不失去自我担当。若屋顶的搭建者若不努力安装屋顶，则无法作为住处使用，因此说道「sace sayampi katadhuranikkhepo hotī」，意思是如果连催促这件事也不做，就更不能称为努力的人。这里『sayampi』是说加以催促。『katadhuranikkhepo』指“尚未施予努力”，比如某人奉献礼物尚未完成，因此表示“不再让其看见”即“此次奉献尚未达到目标”的意思。称为“kiṅkārapaṭissāvibhāvo”是指犹豫不决、思索“我该做什么，我能做什么”的状态，这种情形就称为犹豫不决的心态，并据此推断为其自我掌控意志。
Ukkocaṃ datvāti lañjaṃ datvā. Kūṭavinicchayikānanti kūṭavinicchaye niyuttānaṃ vinayadharānaṃ. ‘‘Gaṇhā’’ti avatvā ‘‘asāmikassa sāmiko aya’’ntiādinā pariyāyena vuttepi tassa santakabhāvaṃ paricchinditvā pavattavacanattā kūṭavinicchayaṃ karontānaṃ kūṭasakkhīnañca pārājikameva. Asatipi cettha ṭhānācāvane ubhinnaṃ dhuranikkhepoyeva ṭhānācāvanaṭṭhāne tiṭṭhati. Imasmiṃ dhuranikkhepe pārājike sāmikassa vimatuppādanapayoge kate thullaccayaṃ, tasseva dhuranikkhepapayoge nipphādite pārājikaṃ. Sayaṃ parājayaṃ pāpuṇātīti kūṭaḍḍakārako parājayaṃ pāpuṇāti.
“ukkocaṃ datvā”意即施舍卑贱之物。『kūṭavinicchayikā』指对违反戒律的侮辱性惩罚，专指用戒律条文加以断定的行为。『gaṇhā』意思是“抓取”，此处连同“非正当侍者为正当侍者”之类用语多次转述，即此处是划断并否定对方为侍者的身份，然后据此判定违反戒律的行为成立，属于强制断定戒律的证据。若违反在此地狱场合和山洞场合均被视为同样的严重投入行为。此种重罪断定涉及巴拉基咖犯戒行为中对侍者的不正当性造成的严重怀疑与证据说明，对该人施以最严厉的懲戒。至于屋顶搭建者所犯巴拉基咖戒，因涉及屋顶搭建双方的共同不正努力而被判定罪状，同时因其参与的努力未果，而去实际进行的恶行被判定已成巴拉基咖犯戒，故曰“屋顶搭建者犯了巴拉基咖戒”。
Ārāmaṭṭhakathāvaṇṇanā niṭṭhitā. · 园林义注的解说结束。
Vihāraṭṭhakathāvaṇṇanā寺院义注的解说
§103
103. Vihāraṭṭhakathāyaṃ vihāropi pariveṇampi āvāsopi vihārotveva saṅkhaṃ gacchatīti āha ‘‘vihāraṃ vā’’tiādi. Tattha vihāranti mahāvihāraṃ. Pariveṇanti mahāvihārassa abbhantare visuṃ visuṃ pākāraparicchinnaṭṭhānaṃ. Āvāsanti ekaṃ āvasathaṃ. Abhiyoge katepi avahārassa asijjhanato vuttaṃ ‘‘abhiyogo na ruhatī’’ti. Gaṇasantake pana paricchinnasāmikattā sakkā dhuraṃ nikkhipāpetunti āha ‘‘dīghabhāṇakādibhedassa pana gaṇassā’’ti. Idhāpi sace ekopi dhuraṃ na nikkhipati, rakkhatiyeva. Sabbesaṃ dhuranikkhepeneva hi pārājikaṃ.
103. 关于住处的注解中，即使说是“住处”，也包括护栏以及房屋，皆属此类住处范畴，因此开头引用“‘住处或是’等等”的表述。所谓住处是指大住处，大住处内的护栏是将内部围起来的围墙或栅栏，住房则是一个独立的房间。因连续出入而造成的腐朽，其原因是“出入并不适合”（即连通不良），故说“连续出入并不适合”。而当大家共同住在拆隔栏的围墙范围之内时，即使投入屋顶物品（如木材）也是可允许的。开示曰“某群体中的开隔长话等”即是说明如若某处一块屋顶瓦都未投掷或置放，他处必遭毁坏，换言之，这种屋顶物的投入是不可缺少的。所有这种投入屋顶的行为均被判定为犯巴拉基咖戒。
Vihāraṭṭhakathāvaṇṇanā niṭṭhitā. · 寺院义注的解说结束。
Khettaṭṭhakathāvaṇṇanā田注疏之解释
§104
104. Khettaṭṭhakathāyaṃ satta dhaññānīti sālivīhiyavakaṅgukudrūsavarakagodhumānaṃ vasena satta dhaññāni . Nirumbhitvā vātiādīsu ‘‘gaṇhantassā’’ti paccekaṃ yojetabbaṃ. Tattha nirumbhitvā gahaṇaṃ nāma vīhisīsaṃ acchinditvā yathāṭhitameva hatthena gahetvā ākaḍḍhitvā bījamattasseva gahaṇaṃ. Ekamekanti ekamekaṃ vīhisīsaṃ. Uppāṭetvā vāti muggamāsādīni uddharitvā vā. Yasmiṃ bīje vātiādi nirumbhitvā gahaṇādīsu yathākkamaṃ yojetabbaṃ. Sālisīsādīni nirumbhitvā gaṇhantassa yasmiṃ bīje vatthu pūrati, ekamekaṃ hattheneva chinditvā gaṇhantassa yasmiṃ sīse vatthu pūrati, asitena lāyitvā gaṇhantassa yassaṃ muṭṭhiyaṃ vatthu pūrati, bahūni ekato uppāṭetvā gaṇhantassa yasmiṃ muggamāsādiphale vatthu pūratīti evamettha yathākkamo veditabbo. ‘‘Tasmiṃ bandhanā mocitamatte’’ti vacanato tasmiṃ bījādimhi bandhanā mocite sati tato anapanītepi pārājikamevāti daṭṭhabbaṃ. Acchijjamānoti acchinno hutvā ṭhito. Jaṭitānīti chinditāni acchinnehi saddhiṃ jaṭitāni hontīti attho. Sabhusanti palālasahitaṃ. Abhusanti palālarahitaṃ.
104. 关于田地的注解中，说到稻谷、稻田、小稻田、小麦、麦子、稗草、高粱之类因种植而形成的七种谷物。『nirumbhitvā』、『vā』等表达表示分别单独收割。所谓田舍，指割除稻谷穗头之后的秸秆，犹如用手紧抓并拉扯，仅保持谷粒大小的秸秆状。『ekamekaṃ』即为单独的一根稻秆。『uppāṭetvā vā』意思是像拔竹笋、拔秧苗一般将田中的麦谷等拔除。所谓“在谷粒的秸秆上”之类的割除行为尽量依本分完成。稻农收割稻谷之时，先拔秸秆、然后一根根割断稻穗，将秸秆掷弃。割断的部分称为被割断。好的谷物包含稻秸，坏的则不含稻秸。关于农户的约束说，当束缚解除时，种植的种子等解除束缚之后，非流转田处的耕耘行为仍属犯巴拉基咖戒。这指出“割断已成定局”。所谓“割断”即是割断秸秆部分，割断处与不割断秸秆的割断部分一起成为割断的秸秆。
Khīlenāti khāṇukena. Ettha ca khīlasaṅkamanādīsu ubhayaṃ sambhavati sahapayogo dhuranikkhepo ca. Yadā hi parassa khettādīsu ekadesaṃ khīlasaṅkamanādivasena attano santakaṃ karoti, tadā satipi paṭhamataraṃ sāmikānaṃ dhuranikkhepe khīlasaṅkamanādisahapayogaṃ vinā na hotīti sahapayogeneva pārājikaṃ. Teneva mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. dutiyapārājikavaṇṇanā) vuttaṃ ‘‘ṭhānācāvanavasena khīlādīni saṅkāmetvā khettādiggahaṇavasena ca sahapayogo veditabbo’’ti. Yadā pana asati dhuranikkhepe khīlasaṅkamanādimattaṃ kataṃ, tadā vinā dhuranikkhepena na hotīti dhuranikkhepeneva pārājikaṃ. Tenevettha ‘‘tañca kho sāmikānaṃ dhuranikkhepenā’’ti vuttaṃ. Evaṃ sabbatthāti yathāvuttamatthaṃ rajjusaṅkamanādīsupi atidisati.
所谓“khīlenā”是用叉头杆刺着做活计。此处指因刺穿秸秆导致的各种接触行为，其中包含共同使用和巴拉基咖犯戒的关系。譬如他人处的田地遭受叉头抓伤等，且本人自行制造围栏保护，这时若无首先由相关侍者实施的共同努力加上叉头抓伤行为，则不成立犯戒，但若仅有叉头抓伤行为无共同努力也不成立犯戒。大纲注解（疑问，第八，第二个巴拉基咖戒的说明）指出：「用围栏保护且叉头刺入的行为需视为共同努力，包括保护并刺穿。」若没有共同投入，单独刺穿也不会导致巴拉基咖罪。此处说明“那时亦视为侍者共同努力之巴拉基咖罪”。综上，田地害损等事，针刺抓伤等纠纷层出不穷，说明作业有诸多违反戒律之处。
Yaṭṭhinti mānadaṇḍaṃ. Ekasmiṃ anāgate thullaccayaṃ, tasmiṃ āgate pārājikanti ettha sace dārūni nikhaṇitvā tattakeneva gaṇhitukāmo hoti, avasāne dārumhi pārājikaṃ. Sace tattha sākhāyopi katvā gahetukāmo hoti, avasānasākhāya pārājikanti veditabbaṃ. Tattakena asakkontoti dārūni nikhaṇitvā vatiṃ kātuṃ asakkonto. Khettamariyādanti vuttamevatthaṃ vibhāvetuṃ ‘‘kedārapāḷi’’nti vuttaṃ. Vitthataṃ karotīti pubbe vijjamānameva mariyādaṃ vitthiṇṇaṃ karoti. Akataṃ vā pana patiṭṭhapetīti pubbe akataṃ vā mariyādaṃ ṭhapeti.
木柱的数量。未来有一种恶作，称为粗重邪恶，在此现前有巴拉基罪，若是在此处砍伐木头，并立即欲以此作证据，则最后以木头为巴拉基罪。若欲用树枝而取之，也应知最后枝条亦为巴拉基罪。若无法割取，则砍伐木头无法成事。所谓般陀玛耶为田界，是此等义，称为“柯达罗巴利”。“扩展”即先前曾被认可的界限，若未作，则表示先前未设立界限。
Khettaṭṭhakathāvaṇṇanā niṭṭhitā. · 田注疏之解释已毕。
Vatthuṭṭhakathāvaṇṇanā地注疏之解释
§105
105. Vatthuṭṭhakathāyaṃ tiṇṇaṃ pākārānanti iṭṭhakasilādārūnaṃ vasena tiṇṇaṃ pākārānaṃ. Eteneva nayenāti iminā ‘‘kevalaṃ bhūmiṃ sodhetvā…pe… aparikkhipitvā vā’’ti vuttamatthaṃ nidasseti.
在地界的注释中，有三种界限，以木条为界的共有三种。以此为依归，说明经句‘单独清扫地面……不扩展’之意。
Gāmaṭṭhakathāvaṇṇanā村注疏之解释
§106
106. Gāmaṭṭhakathāyaṃ gāmo nāmāti pāḷiyaṃ na vuttaṃ sabbaso gāmalakkhaṇassa pubbe vuttattā.
村庄界注中谓“村”、“乡”二词在巴利文中未全用，因村庄界征早已阐明。
Araññaṭṭhakathāvaṇṇanā林注疏之解释
§107
107. Araññaṭṭhakathāyaṃ araññaṃ nāmāti idaṃ pana na kevalaṃ pubbe vuttaaraññalakkhaṇappattimattena araññaṃ idhādhippetaṃ, kintu yaṃ attano araññalakkhaṇena araññaṃ parapariggahitañca hoti, taṃ araññaṃ idhādhippetanti dassetuṃ vuttaṃ. Tenāti puna araññavacanena. Na pariggahitabhāvo araññassa lakkhaṇanti yadi hi pariggahitabhāvo araññalakkhaṇaṃ siyā, ‘‘araññaṃ nāma yaṃ manussānaṃ pariggahita’’nti ettakameva vadeyyāti adhippāyo. Yanti iminā pubbe vuttalakkhaṇameva araññaṃ parāmaṭṭhanti āha ‘‘yaṃ pana attano araññalakkhaṇena arañña’’nti.
林地界注中谓“林”字，非仅依从早前说过的林地界征，而是指具自身林地界征且别人认可者，称为“林”界。以“林”字称呼，非指受他人所有。若受他人所有，林的界征应为“林为人所有”复述。此处以先前所说界征称为“自有林地”。
Vinivijjhitvāti ujukameva vinivijjhitvā. Paṇṇaṃ vāti tālapaṇṇādi paṇṇaṃ vā. Addhagatopīti cirakālaṃ tattheva ṭhitopi. Na gahetabboti ettha pana yo parehi araññasāmikānaṃ hatthato kiṇitvā tacchetvā tattheva ṭhapito, so araññasāmikena anuññātopi na gahetabbo. Sāmikehi chaḍḍitoti gahetuṃ vaṭṭatīti paṃsukūlasaññāya gahaṇaṃ vuttaṃ. Lakkhaṇacchinnassāpīti araññasāmikānaṃ hatthato kiṇitvā gaṇhantehi katasaññāṇassa. Challiyā pariyonaddhaṃ hotīti iminā sāmikānaṃ nirapekkhataṃ dīpeti. Tena vuttaṃ ‘‘gahetuṃ vaṭṭatī’’ti. Yadi sāmikānaṃ sāpekkhatā atthi, na vaṭṭati. Tāni katāni ajjhāvutthāni ca hontīti tāni gehādīni katāni pariniṭṭhitāni manussehi ca ajjhāvutthāni honti. Dārūnipīti gehādīnaṃ katattā tato avasiṭṭhadārūnipi. Etesanti etesaṃ yathāvuttadārūnaṃ.
“清扫”指干净扫除。叶片指棕榈叶等可作界条。久住为长期在此安住。不可占有者，指他人所购之林地不可擅取。林主放弃，谓不应占有，称为尘堆衣。若他人购得林主之地并设界，则林主亦不得再占。因对方不执着故“可占有”。若有执着，则不可占有。以上为林地界内建成房舍等，且人亦入驻，剩余木料称为落木。以上谓之木条。
Tesaṃārakkhaṭṭhānanti tesaṃ araññapālānaṃ ṭhitaṭṭhānaṃ. Dehīti vutte dātabbamevāti ettha ‘‘dehī’’ti vutte ‘‘dassāmī’’ti ābhogasabbhāvato ‘‘dehī’’ti avutte adatvāpi gantuṃ vaṭṭatiyeva. Gantuṃ dethāti gamanaṃ detha. Adisvā gacchati, bhaṇḍadeyyanti parisuddhacittena gacchati, bhaṇḍadeyyaṃ. Yattha katthaci nītānampi dārūnaṃ araññasāmikānaṃyeva santakattā suddhacittena nikkhantopi puna theyyacittaṃ uppādetvā gacchati, pārājikamevāti vadanti.
此处述护林处所，为护林人所坚守之地。所言“具住者”为给予者，“具住”乃施予之意。即使未施舍，亦得前往。前往是去往之意。前往且持净心圣器而去者，则称持器赴。无论何处若有人将木料盗取且经过护林人所驻所，即为巴拉基罪。
Araññaṭṭhakathāvaṇṇanā niṭṭhitā. · 林注疏之解释已毕。
Udakakathāvaṇṇanā水之论释
§108
108. Udakakathāyaṃ mahākucchikā udakacāṭi udakamaṇiko. ‘‘Samekhalā cāṭi udakamaṇiko’’tipi vadanti. Tatthāti tesu bhājanesu. Nibbahanaudakanti ‘‘mahodakaṃ āgantvā taḷākamariyādaṃ mā chindī’’ti taḷākarakkhaṇatthaṃ tassa ekapassena vissajjitaudakaṃ. Niddhamanatumbanti sassādīnaṃ atthāya udakanikkhamanamaggaṃ. Mariyādaṃ dubbalaṃ katvāti idaṃ avassaṃ chinnasabhāvadassanatthaṃ bhaṇḍadeyyavisayadassanatthañca vuttaṃ. Mariyādaṃ dubbalaṃ akatvāpi yathāvuttappayoge kate mariyādaṃ chinditvā nikkhantaudakagghānurūpena avahārena kāretabbameva.
108. 关于水的说法中，有“大鼓槌”、“水杖”和“水晶”三种说法。三者被称为“同环之杖和水晶”。此处所指的是这些器具所盛的水。所谓“净水”，意指“承接大水时，勿扰乱池塘的规矩”，这是为了保护池塘，所施用的一种特殊放水法。所谓“静止而成”，对于风吹流水等状态，用来表明水的流出路径。所谓“规矩软弱”，这是为了说明容器破裂聚会不整齐的情形，以及涉及财物物件所有定义的缘故也能说明此义。即使未做到“规矩软弱”之事，但依照已经说过的适当用途，若破坏规矩、水陆相续之处，应予以劝诫制止。
Aniggateti anikkhamitvā taḷākasmiṃyeva udake ṭhite. Asampattevāti taḷākato nikkhamitvā mahāmātikāya eva ṭhite. Anikkhanteti taḷākato anikkhante udake. Subaddhāti bhaṇḍadeyyampi na hotīti adhippāyo. Tenāha ‘‘nikkhante baddhā bhaṇḍadeyya’’nti, taḷākato nikkhamitvā paresaṃ khuddakamātikāmukhaṃ apāpuṇitvā mahāmātikāyaṃyeva ṭhite baddhā ce, bhaṇḍadeyyanti attho. ‘‘Anikkhante baddhā subaddhā, nikkhante baddhā bhaṇḍadeyya’’nti hi idaṃ dvayaṃ heṭṭhā vuttavikappadvayassa yathākkamena vuttaṃ. Natthi avahāroti ettha ‘‘avahāro natthi, bhaṇḍadeyyaṃ pana hotī’’ti keci vadanti, taḷākagataudakassa sabbasādhāraṇattā taṃ ayuttaṃ viya dissati, ‘‘anikkhante baddhā subaddhā’’ti iminā ca aṭṭhakathāvacanena na sameti. Vatthuṃ…pe… na sametīti ettha taḷākagataudakassa sabbasādhāraṇattā apariggahitaṃ idha vatthunti adhippāyo.
所谓“未出水处”，是指未离开池塘，仍停留在水中的状态。所谓“未入定”，是说脱离池塘后仍留在大池塘之处。所谓“未出水”，即未从池塘完全离去。所谓“未绑好”，指器物尚未被包括，因此被认为不成器。如说“出时是带绑器物”，是说离开池塘且未到其他小池塘之处，尚未到大池塘前就被捆绑者，就是器物的意思。又言“未出是未绑，是绑是器物”，表示这两观念适用于下面提出的两种不同说法。所谓“无浇水”，此处即有一种说法认为“没有浇水，但有器物”，池塘里的水通常显示为不结合，因此“未绑是未成正法”，但以本注释说法未能与之合解。说法方面称……此处谓池塘水通常呈现未经摄取之状态，这是一种判断。
Udakakathāvaṇṇanā niṭṭhitā. · 水之论释已毕。
Dantaponakathāvaṇṇanā牙木之论释
§109
109. Dantakaṭṭhakathāyaṃ tato paṭṭhāya avahāro natthīti ‘‘yathāsukhaṃ bhikkhusaṅgho paribhuñjatū’’ti yathāsukhaṃ paribhogatthāya ṭhapitattā vassaggena abhājetabbattā arakkhitabbattā sabbasādhāraṇattā ca aññaṃ saṅghikaṃ viya na hotīti theyyacittena gaṇhantassapi natthi avahāro . Vattanti dantakaṭṭhaggahaṇe vattaṃ. Idāni tadeva vattaṃ dassento ‘‘yo hī’’tiādimāha. ‘‘Puna sāmaṇerā āharissantī’’ti keci therā vadeyyunti yojetabbaṃ.
109. 关于牙木的说法里，说没有搬运，是指“比库僧团按自在所需自相享用”，为了自在享用而置放，须以瓦萨季节来避免破坏和保护，并且因为这是一般之物，并不会成为别的僧团，因此以这种想法认为没有搬运。也说是在搬运牙木的过程中用得着。现在为显露这说法本义，说“这位是……”等内容。有的长老说“还会有沙玛内拉前来取用”，这也是应当补充说明的。
Dantaponakathāvaṇṇanā niṭṭhitā. · 牙木之论释已毕。
Vanappatikathāvaṇṇanā树木之论释
§110
110. Vanappatikathāyaṃ ‘‘ujukameva tiṭṭhatīti rukkhabhārena kiñcideva bhassitvā ṭhitattā hotiyeva ṭhānācāvananti adhippāyena vutta’’nti vadanti. Vātamukhaṃ sodhetīti yathā vāto āgantvā rukkhaṃ pāteti, evaṃ vātassa āgamanamaggaṃ rundhitvā ṭhitāni sākhāgumbādīni chinditvā apanento sodheti. ‘‘Maṇḍūkakaṇṭakaṃ vā visanti maṇḍūkānaṃ naṅguṭṭhe aggakoṭiyaṃ ṭhitakaṇṭaka’’nti vadanti, ‘‘ekaṃ visamacchakaṇṭaka’’ntipi vadanti.
110. 关于野果树的说法中，说“干脆直立”，树枝轻轻触及准备直立的场所称“树枝引领”，这是根据推断而说的。所谓“风向梳理”，如同风吹来折断树木一般，意味风的来路通过压弯、折断枝叶，清理影响。又言“青蛙刺或青蛙潜入，没有带刺的鳄鱼刺”，意指有的说法称青蛙刺为鳄鱼单刺。
Vanappatikathāvaṇṇanā niṭṭhitā. · 树木之论释已毕。
Haraṇakakathāvaṇṇanā搬运者论述之解释。
§111
111. Haraṇakakathāyaṃ haraṇakanti hariyamānaṃ. Abhimukhaṃ katvā kaḍḍhanaṃ ākaḍḍhanaṃ, sesadisākaḍḍhanaṃ vikaḍḍhanaṃ. Pādaṃ agghati, pārājikamevāti ettha antaṃ na gaṇhāmīti asallakkhitattā antassa ca gaṇhissāmīti sallakkhitasseva paṭassa ekadesattā pārājikaṃ vuttaṃ. Sahabhaṇḍahārakanti bhaṇḍahārakena saddhiṃ. Santajjetvāti dhanuādīhi santajjetvā.
111. 关于拔取的说法中，“拔取”指的是拔除、挑拣。面向方向之后作出强力拔除。剩余的部分拔离或冲破脱落。所谓“足被折断”，这里的意思是说拔脚部分，实际上算是巴拉基咖（犯戒者），此处没有包含末端的部分。所谓“同伴财物持有者”，指与携带物同行的财物主。所谓“使用弓箭等武器并取”，均在此范围内。
Soti bhaṇḍahārako. Anajjhāvutthakanti apariggahitakaṃ, asāmikanti attho. · 『他』者，即搬运财物者。『未被住用的』者，未被占有的；意思是无主的。
Āharāpente dātabbanti ettha ‘‘chaḍḍetvā dhuraṃ nikkhipitvā gatānampi nirālayānaṃ puna āharāpanassa vuttattā bhikkhūnampi attano santake parikkhāre acchinditvā parehi gahite tattha dhuranikkhepaṃ katvāpi puna taṃ balakkārenapi āharāpetuṃ vaṭṭatī’’ti desavāsino ācariyā vadanti, sīhaḷadīpavāsino pana taṃ keci ācariyā na icchanti. Teneva mahāgaṇṭhipade majjhimagaṇṭhipade ca vuttaṃ ‘‘amhākaṃ pana taṃ na ruccatī’’ti. Aññesūti mahāpaccariādīsu. Vicāraṇā eva natthīti tatthāpi paṭikkhepābhāvato ayamevatthoti vuttaṃ hoti.
关于“应取物及舍弃物”，指的是“舍弃长柄并投放，大步离去者；虽然经历清扫，也因丢弃而毁坏，反而又带回使用”，这是居住有师弟子传述的。锡兰岛的某些老师不愿认可此说法，故而在大团体和中团体中亦有说“我们对此不喜爱”。在别处如大般若教等有不同说法。实则没有对此进行探讨，亦无反对之故而定此说。
Haraṇakakathāvaṇṇanā niṭṭhitā. · 搬运者论述之解释终了。
Upanidhikathāvaṇṇanā寄存物论述之解释。
§112
112. Upanidhikathāyaṃ ‘‘saṅgopanatthāya attano hatthe nikkhittassa bhaṇḍassa guttaṭṭhāne paṭisāmanapayogaṃ vinā aññasmiṃ payoge akatepi rajjasaṅkhobhādikāle ‘na dāni tassa dassāmi, na mayhaṃ dāni dassatī’ti ubhohipi sakasakaṭṭhāne nisīditvā dhuranikkhepe kate pārājikameva paṭisāmanapayogassa katattā’’ti vadanti. Attano hatthe nikkhittattāti ettha attano hatthe saṅgopanatthāya nikkhittakālato paṭṭhāya tappaṭibaddhattā ārakkhāya bhaṇḍasāmikaṭṭhāne ṭhitattā ṭhānassa ca tadāyattatāya ṭhānācāvanassa alabbhanato natthi avahāroti adhippāyo.
关于保存物品一事，有人说：“为了保存，手中所置物品置于安全之处，以便收回使用；若在他处使用时，因绳索缠绕等时间，我现在不示现，也不会被示现。”两者并排坐于车轮旁，放入鞍袋时，因果实被判为犯戒故意保管使用，要断除。”所谓“手中所置”，这里指的是从置于自己手中保存之时起，因保护持守，站立于物主之地，对该处有占有权，故因未得该处加持，不得使用，称为“所不取”。
Dhammaṃ vācāpetvāti dhammaṃ kathāpetvā. Eseva nayoti uddhāreyeva pārājikaṃ. Kasmā? Aññehi asādhāraṇassa abhiññāṇassa vuttattā. ‘‘Aññaṃ tādisameva gaṇhante yujjatīti idaṃ saññāṇaṃ kathenteneva ‘asukasmiṃ ṭhāne’ti okāsassa ca niyamitattā tasmiṃ ṭhāne ṭhitaṃ pattaṃ apanetvā tasmiṃ okāse aññaṃ tādisameva pacchā ṭhapitaṃ pattaṃ sandhāya kathita’’nti tīsupi gaṇṭhipadesu vuttaṃ. Corena sallakkhitapattassa gahaṇābhāvepi ‘‘idaṃ thenetvā gaṇhissāmī’’ti tasmiṃ okāse ṭhite tādise vatthumatte tassa theyyacittasabbhāvato aññaṃ tādisameva gaṇhante yujjatīti corassa avahāro dassito. Padavārenāti therena nīharitvā dinnaṃ pattaṃ gahetvā gacchato corassa padavārena. Taṃ atādisameva gaṇhante yujjatīti ‘‘mamāyaṃ patto na hotī’’ti vā ‘‘mayā kathito ayaṃ patto na hotī’’ti vā jānitvā theyyacittena gaṇhantassa ‘‘idaṃ thenetvā gaṇhissāmī’’ti vatthumatte theyyacittaṃ uppādetvā gaṇhantassa ca avahārasabbhāvato vuttaṃ.
所谓“陈说法义”者，是指说法。于是为救护犯巴拉基戒者而说。为何？因说此为异于他人的特殊意识。据言：“他们视他人之物如同自己同类”，此为意识。讲者因限定于某地，取置于该地，因该地限定，谈论他人有同类物品时，亦述及后来置于他处的物品，此言于三纲要处有所谓。即使盗贼持有刻记之物，若无拘持时，亦可言：“此物若有，咱们将占有”，因不可以该处之物体旨欲占有他人同类物品，显示盗贼居心，所以称为恶用。所谓“踏地”，指长老将所付物取去时的步行。若盗贼知此物非自身，或曾言此非其物，则因心意欲占用该物，故被认为恶用。
Gāmadvāranti samaṇasāruppaṃ vohāramattametaṃ, antogāmaṃ icceva vuttaṃ hoti. Vuttanayeneva therassapārājikanti theyyacitteneva parasantakassa gahitattā uddhāreyeva therassa pārājikaṃ. Corassa dukkaṭanti asuddhacittena gahitattā gahitakāle corassa dukkaṭaṃ. Vuttanayeneva ubhinnampi dukkaṭanti corassa sāmikena dinnattā pārājikaṃ natthi, asuddhacittena gahitattā dukkaṭaṃ, therassa pana attano santakepi asuddhacittatāya dukkaṭanti.
所谓“村口”，指与沙门相似的停留处，此言谓乃村落入口之处。此法义目的在救护长老犯巴拉基戒。“盗窃之恶”，指因不洁心而行窃，行窃时虽为恶，若因不洁心而持物，此为恶行。盗窃的过失，与物主所赠与的有无无关，即便物主已赐，因不洁心而持物仍为恶，且长老对自身及自住处亦因不洁心而有恶意。
Āṇattiyā gahitattāti ettha ‘‘pattacīvaraṃ gaṇha, asukaṃ nāma gāmaṃ gantvā piṇḍāya carissāmā’’ti evaṃ therena kataāṇattiyā vihārassa parabhāge upacārato paṭṭhāya yāva tassa gāmassa parato upacāro, tāva sabbaṃ khettameva jātanti adhippāyo. Maggato okkammāti ettha ubhinnaṃ sakaṭacakkamaggānaṃ antarāḷampi maggoyevāti daṭṭhabbaṃ. Aṭṭhatvā anisīditvāti ettha vihāraṃ pavisitvā sīsādīsu bhāraṃ bhūmiyaṃ anikkhipitvāva tiṭṭhanto nisīdanto vā vissamitvā theyyacitte vūpasante puna theyyacittaṃ uppādetvā gacchati ce, pāduddhārena kāretabbo. Sace bhūmiyaṃ nikkhipitvā puna taṃ gahetvā gacchati, uddhārena kāretabbo. Kasmā? Āṇāpakassa āṇattiyā yaṃ kattabbaṃ, tassa tāva pariniṭṭhitattā. Keci pana ‘‘purimasmiṃ theyyacitte avūpasantepi vuttanayeneva vissamitvā gacchato pāduddhārena uddhārena vā kāretabbo’’ti vadanti, ‘‘asukaṃ nāma gāmanti aniyametvā ‘antogāmaṃ pavisissāmā’ti avisesena vutte vihārasāmantā sabbopi gocaragāmo khettamevā’’tipi vadanti. Sesanti maggukkamanavihārābhimukhagamanādi sabbaṃ. Purimasadisamevāti anāṇattiyā gahitepi sāmikassa kathetvā gahitattā heṭṭhā vuttavihārūpacārādi sabbaṃ khettamevāti katvā vuttaṃ.
所谓“申告”，此指由长老吐露言语：“携带衣钵，前往名为阿苏卡村的地方化缘。”此言长老由住处的外围行至该村，全境皆视为土地，称“地界”。“通路”，此指两车轮行进路途之中间空隙，亦是一道路。所谓“起立与坐”，是说入寺院后，不把重物（盖于头上或肩上）置于地上，而是站立或坐着清净心休息，如若休息后起身离去，应以手足支撑起身。若已将重物置地，而再次拾取离去，亦须用手足支撑起身。何以如此？因起立时需申告行李之申告，这是申告成熟之理。有人以为即使休息时心不安定，也可用手足支撑。关于“不定村庄”，有人说村庄无明确界限，故称“入口村庄”。总之，长老申告及行走之处，皆视为土地，须尊重。
Eseva nayoti ‘‘antarāmagge theyyacittaṃ uppādetvā’’tiādinā vuttanayaṃ atidisati. Nimitte vā kateti ‘‘cīvaraṃ me kiliṭṭhaṃ, ko nu kho rajitvā dassatī’’tiādinā nimitte kate. Vuttanayenevāti anāṇattassa therena saddhiṃ pattacīvaraṃ gahetvā gamanavāre vuttanayeneva. Ekapasse vāti vihārassa mahantatāya attānaṃ adassetvā ekasmiṃ passe vasanto vā. Theyyacittena paribhuñjanto jīrāpetīti theyyacitte uppanne ṭhānācāvanaṃ akatvā nivatthapārutanīhāreneva paribhuñjanto jīrāpeti, ṭhānā cāventassa pana theyyacitte sati pārājikameva sīse bhāraṃ khandhe karaṇādīsu viya. Yathā tathā vā nassatīti aggiādinā vā upacikādīhi khāditaṃ vā nassati.
此说“因此，前述‘于路上生起意欲’等语极为过分”。“以标记为由”者，指如“僧衣污秽，谁曾染污示现？”等用标记之说。前述“申告”中所言，长老携衣钵外出，因寺院广大不察自我，或居于某处一时。意欲之心产生时，不于原地将物收回，而是放置旁边任其使用，虽有所放，但因念头不定，视同犯戒。故心念不清，犯巴拉基戒，如同身体用柴火等物品喂燃焚烧一般，任其腐坏随意丢弃。
Añño vā kocīti iminā pana yena ṭhapitaṃ, sopi saṅgahitoti veditabbaṃ. Tava thūlasāṭako laddhotiādinā musāvāde dukkaṭaṃ adinnādānapayogattā. Itaraṃ gaṇhato uddhāre pārājikanti ettha ‘‘pavisitvā tava sāṭakaṃ gaṇhāhī’’ti imināva upanidhibhāvato muttattā sāmikassa itaraṃ gaṇhatopi attano sāṭake ālayassa sabbhāvato ca uddhāre pārājikaṃ vuttaṃ. Na jānantīti tena vuttaṃ vacanaṃ asuṇantā na jānanti. Eseva nayoti ettha sace jānitvāpi cittena na sampaṭicchanti, eseva nayoti daṭṭhabbaṃ. Paṭikkhipantīti ettha cittena paṭikkhepopi saṅgahitovāti veditabbaṃ. Yācitā vā ayācitā vāti ettha yācitā yadi cittenapi sampaṭicchanti, naṭṭhe gīvā. Ayācitā pana yadipi cittena sampaṭicchanti, natthi gīvā.
“他人”者，指置放处，甚至合用均应知晓。言“你得到大麻袋”之类之妄言，因恶行及无主物使用缘故。以他人所有物言论之盗窃，意指“进屋时你若拿取他物袋”，因保存之义，所有其他所有物亦属盗窃戒范。若不知者，闻言而不知。如知而心不承认，应视同不知，应予观察。所谓“拒绝”即便是心中拒绝占用，亦应视为合用。所谓“要求与非要求”者，要求者即使心中承认亦无罪。非要求者，即使心中承认，也无罪。
Gahetvā ṭhapetīti ettha cāletvā tasmiṃyeva ṭhāne ṭhapitepi naṭṭhe gīvā. Upacāre vijjamāneti bhaṇḍāgārassa samīpe uccārapassāvaṭṭhāne vijjamāne. Mayi ca mate saṅghassa ca senāsane vinaṭṭheti ettha ‘‘kevalaṃ saṅghassa senāsanaṃ mā nassīti imināva adhippāyena vivaritumpi vaṭṭatiyevā’’ti vadanti. Sahāyehi bhavitabbanti tehipi kiñci kiñci dātabbanti vuttaṃ hoti. Ayaṃ sāmīcīti bhaṇḍāgāre vasantānaṃ idaṃ vattaṃ.
拿起并安放者，在此处是指挪动之后又在同一地点安放，喉部（喉头）并未受损。称为拾掇者者，是指住在库房旁边，负责粮食的取出与呈递工作。至于我及僧团的寝室未受损者，此处说的是“仅仅是僧团寝室无损，不能丢失”，这种说法只适用于行政上的解释。侍役们应当如此行为，也应给予一定的物资供养，如此已被教导。此即是正当行为，指的是住在粮仓中的这种规矩。
Lolamahātheroti mando momūho hasitakīḷitappasuto vā mahāthero. Attano attano vasanagabbhesu sabhāgabhikkhūnaṃ parikkhāraṃ ṭhapentīti yojetabbaṃ. Itarehīti tasmiṃyeva gabbhe vasantehi itarabhikkhūhi. Vihāravāre niyutto vihāravāriko, vāraṃ katvā vihārarakkhaṇako. Nivāpanti bhattavetanaṃ. Paṭipathaṃ gatesūti corānaṃ āgamanaṃ ñatvā ‘‘paṭhamataraṃyeva gantvā saddaṃ karissāmā’’ti corānaṃ abhimukhaṃ gatesu. Nissitake jaggentīti attano attano nissitake sikkhācariyāya posentāpi nissitake vihāraṃ jaggāpenti. ‘‘Asahāyassa adutiyassā’’ti pāṭho yutto, pacchimaṃ purimasseva vevacanaṃ. Asahāyassa vā attadutiyassa vāti imasmiṃ pana pāṭhe ekena ānītaṃ dvinnaṃ nappahotīti attadutiyassapi vāro nivāritoti vadanti, taṃ ‘‘yassa sabhāgo bhikkhu bhattaṃ ānetvā dātā natthī’’ti iminā na sametīti vīmaṃsitabbaṃ. Upajīvantena ṭhātabbanti abbhokāsikena rukkhamūlikenapi pākavaṭṭaṃ upanissāya jīvantena pattacīvararakkhaṇatthāya vihāravāre sampatte ṭhātabbaṃ. Paripucchanti pucchitapañhavissajjanaṃ aṭṭhakathaṃ vā. Diguṇanti vassaggena pāpitaṃ vināva dve koṭṭhāseti vadanti. Pakkhavārenāti aḍḍhamāsavārena.
所谓老长老，指的是迟钝、愚痴或爱笑嘻笑戏耍的长老。应当安排其在各自的居室中，与同众比库们同住。所谓他众，即指住在同一房间里的其他比库。在有特别修学需求的住持或护持者身边，轮流担任住持，守护寺院，并领取饭食供养。行走时知晓盗贼出入之道，初次出门时必定发声警示，面对小侍者时保持警觉。侍从们互相保护，虽然修行者也要调护其侍从的调伏法门。这句话的段落是“孤立无援的第二人”，与前文类似的说法。此处有一条规定，即“若比库有人供养饭食而无给予者，缺乏此物则不合规”。应采用现生的方式正当立足，比方说依靠树根或干燥的树桩栖息，为保护袈裟和寺院而安身，乃至于寺院修建之果效均须符合此规则。若有人发问，可出示问答集或注疏以定释义。以褒义来讲，经过两季雨至少有二十万善事。所谓半季雨，是指半个雨季。
Upanidhikathāvaṇṇanā niṭṭhitā. · 寄存物论述之解释终了。
Suṅkaghātakathāvaṇṇanā税卡论述之解释。
§113
113. Suṅkaghātakathāyaṃ tato hanantīti tato nīharantā hananti. Tanti suṅkaṭṭhānaṃ. Yatoti yato nīhariyamānabhaṇḍato. Rājakanti rājāyattaṃ. Tampi rājārahamevāti āha ‘‘ayamevattho’’ti. Itoti ito bhaṇḍato. Dutiyaṃ pādaṃ atikkāmetīti ettha ‘‘paṭhamaṃ pādaṃ paricchedato bahi ṭhapetvā dutiye pāde uddhaṭamatte pārājika’’nti vadanti uddharitvā bahi aṭṭhapitopi bahi ṭhitoyeva nāma hotīti katvā. Yattha yattha padavārena āpatti kāretabbā, tattha tattha sabbatthāpi eseva nayoti vadanti. Suṅkaghātato bahi bahisuṅkaghātaṃ. Avassaṃ patanakanti avassaṃ suṅkaghātato bahi patanakaṃ. Pubbe vuttanayenevāti avassaṃ patanake hatthato muttamatteti vuttaṃ hoti. Vaṭṭantaṃ puna anto pavisatīti mahāaṭṭhakathāvacanassa kurundisaṅkhepaṭṭhakathāhi adhippāyo pakāsito. Anto ṭhatvā bahi gacchantaṃ rakkhatīti bhikkhuno payogena gamanavegassa antoyeva vūpasantattā. Parivattetvā abbhantarimaṃ bahi ṭhapetīti abbhantare ṭhitaṃ puṭakaṃ parivattetvā bahi ṭhapeti. Ettha ca ‘‘abbhantarime puṭake bhūmito mocitamatte pārājika’’nti vadanti.
113. 关于木桩杠杆的事项，于此说“随后杀害”，即指用手将木桩杠杆拉开、转动后以此来杀害。‘杠杆’是木头的梢端。‘何处’即指拉开的位置。‘王座’是指王所置放之处。王座本身曰“此是座位”。‘此处’是指此木头。‘第二段落已超出’者，此地意为“第一段木头按部分安置于外侧，第二段木头置于上述位置时为高出者，而逐一外扩开出已称为过度依止犯巴拉基戒”。定论称“凡置放木桩木材之处不得越限”，因此称为巴拉基。‘木桩外面’即在外侧木桩区域。‘跌倒’是指从木桩杠杆外跌落。早前已经如前言所说，‘跌倒’是被推倒落地的意思。末尾部分的入内即是大注疏书中墨尔本抄本经对此有详细解释。立于末端再步出，称为护持，即比库应凭自身速度在入边界时停步。所谓反转并置于内外之间，意指折转栅栏内侧的书卷横向置于外端。此处又称：“折转之书卷两端触地者为巴拉基犯戒。”
‘‘Gacchante yāne vā…pe… ṭhapetīti suṅkaghātaṃ apavisitvā bahiyeva ṭhapetī’’ti tīsupi gaṇṭhipadesu vuttaṃ suṅkaṭṭhānassa bahi ṭhapitanti vakkhamānattā. Ācariyā pana ‘‘suṅkaṭṭhānassa bahi ṭhita’’nti pāṭhaṃ vikappetvā ‘‘paṭhamaṃ antosuṅkaghātaṃ paviṭṭhesuyeva yānādīsu ṭhapitaṃ pacchā yānena saddhiṃ nīhaṭaṃ suṅkaghātassa bahi ṭhitaṃ, na ca tena nīta’’nti atthaṃ vadanti. Ayaṃ pana tesaṃ adhippāyo – suṅkaṭṭhānassa anto paviṭṭhayānādīsu ṭhapitepi bhikkhussa payogaṃ vinā aññena nīhaṭattā nevatthi pārājikaṃ, ‘‘atra paviṭṭhassa suṅkaṃ gaṇhantū’’ti vuttattā aññena nīhaṭassa bahi ṭhite bhaṇḍadeyyampi na hotīti. Ayameva ca nayo ‘‘vaṭṭitvā gamissatīti vā añño naṃ vaṭṭessatīti vā anto ṭhapitaṃ pacchā sayaṃ vā vaṭṭamānaṃ aññena vā vaṭṭitaṃ bahi gacchati, rakkhatiyevā’’ti iminā vacanena sametīti yuttataro viya dissati. Suṅkaṭṭhānassa anto pavisitvā puna paccāgacchatopi tena passena paricchedaṃ atikkamantassa yadi tatopi gacchantānaṃ hatthato suṅkaṃ gaṇhanti, sīmātikkame pārājikameva.
‘乘车行走者……’此语三处条文皆说，木桩杠杆入内后须置于外面，称为木桩外置。师长对‘置于木桩外侧’的经文有所修订，释义为“首端木桩刚入门处就置放于车等之上，之后随车出入将木桩杠杆置于外侧，然而并未将木桩拉出”，意旨此时若比库未借他人之力亲自拉出木桩杠杆，则不构成犯巴拉基戒。此为所依判例。另说“轮回前行或他人置入之外地”者，是说一方置于界限之内，之后自己或他人将之推出木桩外侧而得予保护，此种情形是妥当的，看似更合理。这时，当木桩杠杆进入后，即使后来又返回，若出行者违规用手执取木桩杠杆，则视为犯巴拉基。
Hatthisuttādīsūti hatthisikkhādīsu. Imasmiṃ ṭhāneti yathāvuttayānādīhi vuttappakārena nīharaṇe. Anāpattīti tattha ‘‘sahatthā’’ti vacanato aññena nīharāpentassa anāpatti. Idhāti imasmiṃ adinnādānasikkhāpade. Tatrāti tasmiṃ eḷakalomasikkhāpade. Hontīti ettha iti-saddo hetuattho, yasmā eḷakalomāni nissaggiyāni honti, tasmā pācittiyanti attho. Idha anāpattīti imasmiṃ sikkhāpade avahārābhāvā anāpatti. Upacāranti suṅkaghātaparicchedato bahi samantā dvinnaṃ leḍḍupātānaṃ abbhantaraṃ vatiāsannappadesasaṅkhātaṃ upacāraṃ. Tādisaṃ upacāraṃ okkamitvā pariharaṇe sādīnavattā dukkaṭaṃ vuttaṃ. Etthāti suṅkaghāte. ‘‘Dvīhi leḍḍupātehīti ayaṃ niyamo ācariyaparamparābhato’’ti mahāgaṇṭhipade vuttaṃ.
‘大象戒’等是指大象训导等戒律。所谓‘此处’为前文所述将木桩杠杆收束入内的方式。‘无过错者’，语意是指收纳时若由他人拉入且无本人使用时，则无过失。该语乃在“非法取物戒”（即不与取戒）中所用。‘此处’乃指该不与取戒中之象毛之戒。‘有之’即该象毛存在，有物质存在故该条为巴吉帝亚犯戒之类。‘无过失’当指此戒中未出现违法行为。所谓‘拾掇者’，是指木桩杠杆章中外侧两片木钉间的缝隙内部，即二木钉之间之窄隙。以执此处的执法条文有着‘如拾掇者般激烈排除，实为不善行为’的教导。‘木桩勒令者’，即遵循古师所传的规条。
Suṅkaghātakathāvaṇṇanā niṭṭhitā. · 税关事释义已毕。
Pāṇakathāvaṇṇanā饮料事释义
§114
114. Pāṇakathāyaṃ tiracchānagatassa ekantena pādagghanakatā na sambhavatīti āha – ‘‘ekaṃsena avahārakappahonakapāṇaṃ dassento’’ti. Bhujissaṃ harantassa avahāro natthīti parapariggahitābhāvato. Bhujissoti adāso. Āṭhapitoti mātāpitūhi iṇaṃ gaṇhantehi ‘‘yāva iṇadānā ayaṃ tumhākaṃ santike hotū’’ti iṇadāyakānaṃ niyyātito. Yasmā mātāpitaro dāsānaṃ viya puttānaṃ na sāmino. Yesañca santike āṭhapito, tepi tassa hatthakamme sāmino, na tassāti āha ‘‘avahāro natthī’’ti. Dhanaṃ pana gataṭṭhāne vaḍḍhatīti ettha ‘‘āṭhapetvā gahitadhanaṃ vaḍḍhiyā saha avahārakassa gīvā’’ti tīsupi gaṇṭhipadesu vuttaṃ.
114. 一段关于搬运之说中，断言因被斜置而导致手无法单独够得“不可成立”。意指“单靠一侧无法支撑抓握”。‘于臂膀运输者’，采按外物之取用无权，此乃区分己有与未及之区别。‘臂膀’即手臂。‘安置’是指家长或监护人将补给品分发给其所照管的人，如同父母对孩子一般视之。已发放给此者，即视为到交接之时。父母对子女如同奴仆，品物的交付不受质疑。对那些控制于其身边之物者，则视为其所有，故说“未取用”。至于财务在固定之处日渐增长，此处说的是“搬运并保管财物的膂力劳动与政治管理之辩，已有三处条文中的统一表述”。
Antojāta…pe… avahāro hotīti ettha padesacārittavasena attanāva attānaṃ niyyātetvā dāsabyaṃ upagataṃ avaharantassapi pārājikamevāti veditabbaṃ. Gehadāsiyā kucchimhi dāsassa jātoti evampi sambhavatīti sambhavantaṃ gahetvā vuttaṃ. Gehadāsiyā kucchismiṃ pana aññassa jātopi ettheva saṅgahito. Karamarānīto nāma bandhagāhagahito. Tenāha ‘‘paradesato paharitvā’’tiādi. Tattha paradesato paharitvāti paradesaṃ vilumpakehi rājarājamahāmattādīhi mahācorehi paradesato paharitvā. Anāpatti pārājikassāti yadi tassa vacanena tato adhikaṃ vegaṃ na vaḍḍheti, anāpatti. Pariyāyenāti pariyāyavacanena. Manussaviggahe ‘‘maraṇavaṇṇaṃ vā saṃvaṇṇeyyā’’ti vuttattā pariyāyakathāyapi na muccati, idha pana ‘‘adinnaṃ theyyasaṅkhātaṃ ādiyeyyā’’ti ādānasseva vuttattā pariyāyakathāya muccati.
所谓未生过失等，自他行为地域相应，自己对自身及他人施加奴役，虽因附属奴役关系而有轻慢者，亦应知为巴拉基咖过失。如在家奴婢之中称为奴隶出生者，亦同此由承受来成。家奴之中若有他人奴隶出生者，亦包括在此。所谓称为奴仆业主者者，乃称作人身缚轮中之役使者。此谓“自异地打击”等语，意指被异地贼盗、国王、官吏等大盗者从外地强取。所谓巴拉基咖过失，是指若以其言辞不能引发更甚而加重之过失，便不能为过失。所谓“以转语”则是指用转述语句。人类律藏中有“或应叙述死亡颜色”等语，故于转述言辞亦不解脱。然此处以“夺取他人非给予之物”为夺取行为，故于转述语义则可免过失。
Pāṇakathāvaṇṇanā niṭṭhitā. · 饮料事释义已毕。
Apadakathāvaṇṇanā无足事释义
Apadakathāyaṃ nāmenāti sappanāmena vā sāmikena katanāmena vā. Karaṇḍapuṭanti peḷāya pidhānaṃ. Āhaccāti paharitvā.
所谓障事说，是指以名字、誓言或主人的名义所作之事。所谓梏器，即系缚用之笼索。所谓携带，即携带打持之意。
Catuppadakathāvaṇṇanā四足事释义
§116
116. Catuppadakathāyaṃ bhiṅkacchāpanti bhiṅkabhiṅkāti saddāyanato evaṃladdhanāmaṃ hatthipotakaṃ. Antovatthumhīti parikkhitte antovatthumhi. Rājaṅgaṇeti parikkhitte nagare vatthudvārato bahirājaṅgaṇe. Hatthisālā ṭhānanti nibbakosato udakapātabbhantaraṃ ṭhānaṃ. Bahinagare ṭhitassāti parikkhittanagaraṃ sandhāya vuttaṃ, aparikkhittanagare pana antonagare ṭhitassapi ṭhitaṭṭhānameva ṭhānaṃ. Khaṇḍadvāranti attanā khaṇḍitadvāraṃ. Sākhābhaṅganti bhañjitasākhaṃ. Nipannassa dveti bandhanena saddhiṃ dve. Ghātetīti ettha ‘‘theyyacittena vināsentassa sahapayogattā dukkaṭameva, na pācittiya’’nti ācariyā vadanti.
第116条四重障事说中，所谓棍棒之声，乃由于叫喊声音而获名之象。所谓抗拒行动，是指阻挡抗拒动作。后宫，即围绕宫殿且为淤泥之大门外处。象舍之处，指于睡卧处有水池围绕之处。所谓居于城外者，乃依其于城市周围而论，非居于非法城者。所谓断门，指本身遭断之门。所谓断枝，意为折断之树枝。所谓二合绑缚，指两个结绑合为一。所谓杀害者，此指“以穷极意念毁灭者，因其同义及恶，不犯巴吉帝亚戒”之意，乃导师言焉。
Catuppadakathāvaṇṇanā niṭṭhitā. · 四足事释义已毕。
Oṇirakkhakathāvaṇṇanā欠债守护论之解释
Oṇirakkhakathāyaṃ oṇinti oṇītaṃ, ānītanti attho. ‘‘Oṇirakkhassa santike ṭhapitaṃ bhaṇḍaṃ upanidhi viya saṅgopanatthāya anikkhipitvā muhuttaṃ olokanatthāya ṭhapitattā tassa ṭhānācāvanamattena pārājikaṃ janetī’’ti vadanti.
所谓守柜者说，指守柜者意，持有、护守之意。谓守柜者附近置放器物，为保守而非存放，仅暂置供观察之意，该处离开位置而非放置，故生巴拉基咖过失之说。
Saṃvidāvahārakathāvaṇṇanā约定交易论之解释
Saṃvidāvahārakathāyaṃ ‘‘sambahulā saṃvidahitvā eko bhaṇḍaṃ avaharati, āpatti sabbesaṃ pārājikassā’’ti pāḷiyaṃ avisesena vuttattā āṇāpakānaṃ āṇattikkhaṇe āpatti, avahārakassa uddhāreti yathāsambhavaṃ yojetvā attho gahetabbo āṇattikathāyaṃ ‘‘so taṃ bhaṇḍaṃ avaharati, āpatti sabbesaṃ pārājikassā’’tiādīsu viya. Etthāpi hi āṇāpakassa āṇattikkhaṇeyeva āpatti vuttā. Tathā ca vakkhati ‘‘atha taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, yaṃ parato sabbesaṃ āpatti pārājikassāti vuttaṃ, tato imassa taṅkhaṇeyeva pārājikaṃ hotīti ayaṃ yutti sabbattha veditabbā’’ti (pārā. aṭṭha. 1.121). Saṃvidāvahāre ca ‘‘āṇatti natthī’’ti na vattabbā ‘‘antevāsikesu ekamekassa ekeko māsako sāhatthiko hoti, pañca āṇattikā’’ti vacanato. Āṇattiyā ca sati āṇāpakassa āṇattikkhaṇeyeva āpatti icchitabbā, na uddhāre.
关于共犯携带之说，有言多人共犯时，一人携带一物，诸犯均犯巴拉基咖戒之异文。此于持械刀剑时确实犯戒，有持械者须视情况解说‘此人携带该物，诸犯皆犯巴拉基咖戒’等文。此虽有，但当说“携带内无拥护”，不应轻易言“同犯”，若此处有该月次的分摊示范。若存在共犯时，须于共犯之中解说违戒之理，不于持械者中轻言分担过失。
Yadi evaṃ ‘‘tesu eko bhaṇḍaṃ avaharati, tassuddhāre sabbesaṃ pārājika’’nti kasmā vuttanti? Nāyaṃ doso. Ettha hi sabbesaṃyeva āpattidassanatthaṃ avahārakassapi āpattisambhavaṭṭhānaṃ dassento ‘‘tassuddhāre sabbesaṃ pārājika’’nti āha, na pana āṇāpakānampi uddhāreyeva āpattidassanatthanti evamattho gahetabbo. ‘‘Sambahulā ekaṃ āṇāpenti ‘gacchetaṃ āharā’ti, tassuddhāre sabbesaṃ pārājika’’ntiādīsupi evameva attho gahetabbo. Atha vā saṃvidāvahāre āṇāpakānampi uddhāreyeva āpatti, na āṇattikkhaṇeti āveṇikamidaṃ lakkhaṇanti aṭṭhakathācariyappamāṇena gahetabbaṃ, ito vā aññena pakārena yathā aṭṭhakathāyaṃ pubbenāparaṃ na virujjhati, tathā vīmaṃsitvā gahetabbaṃ.
若云“其一携带一物，诸犯均犯巴拉基咖”，为何如此言？非谓有责过。此仅为显示诸犯皆犯过之理，持械者亦因而显过，故有证明“诸犯均犯巴拉基咖”之词，而非意指多人持械者均须解释违失之理。若多人共犯一物，则有人劝导说‘去拿吧’，于是持械者获得“诸犯均犯巴拉基咖”之名。又或于共犯时有持械者须解析违犯，则不宜错误言“持械而罚”，此为论书之意。亦当依正理审视，不破坏前后论释教义，方可据此慎重采纳。
Saṃvidhāyāti saṃvidahitvā. Tena nesaṃ dukkaṭāpattiyoti āṇattivasena pārājikāpattiyā asambhave sati vuttaṃ. Yadi hi te āṇattā avassaṃ taṃ haranti, pārājikāpattiyeva nesaṃ daṭṭhabbā, na dukkaṭāpatti. Sāhatthikaṃ vā āṇattikassa āṇattikaṃ vā sāhatthikassa aṅgaṃ na hotīti bhinnakālavisayattā aññamaññassa aṅgaṃ na hoti. Tathā hi sahatthā avaharantassa ṭhānācāvane āpatti, āṇattiyā pana āṇattikkhaṇeyevāti bhinnakālavisayā sāhatthikāṇattikehi āpajjitabbāpattiyo.
『组织行』者，指安置、设立。由此，以持戒违犯恶行论，有言若非因懈怠，致不应有巴拉吉戒失戒者，是不可能发生之故。若其懈怠消失，唯应于巴拉吉戒失戒时见之，不当视为恶行违犯。有关友益，则懈怠对懈怠及友益对友益，若因时间不同，则彼此不算关联肢节。实则，对比的友益受损时，失戒之处即受损，但若因懈怠而非懈怠者，时相有别者，友益中之败坏者，则由友益之懈怠相堕罪过。此中指出因时别不同者，友益懈怠分别招致因缘而起的过失。
Saṃvidāvahārakathāvaṇṇanā niṭṭhitā. · 约定交易论之解释已毕。
Saṅketakammakathāvaṇṇanā约定甘马论之解释
§119
119. Saṅketakammakathāyaṃ ocarake vuttanayenevāti ‘‘avassaṃ hāriye bhaṇḍe’’tiādinā vuttanayena. Pāḷiyaṃ taṃ saṅketaṃ pure vā pacchā vāti ettha taṃ saṅketanti sāmiatthe upayogavacananti daṭṭhabbaṃ, tassa saṅketassāti attho. Atha vā taṃ saṅketaṃ asampatvā pure vā taṃ saṅketaṃ atikkamma pacchā vāti evamettha yojanā veditabbā. Tenevāha – ‘‘ajjāti niyāmitaṃtaṃ saṅketaṃ atikkammā’’tiādi. Taṃ nimittaṃ pure vā pacchā vāti etthāpi imināva nayena attho veditabbo.
第119条 关于暗示行为之说明，谓以“懈怠毁坏”等言作为暗示之表达。此处‘暗示’有两种解释：一是暗示于前，二是暗示于后，此皆应视为表达暗示之习用语，即此乃‘暗示’之意。又或暗示未成，即未提前通过暗示而越过，后者也应以此义听取。故有云：‘当下即越过常规暗示’等说，亦当以此演绎理解暗示之含义。此说明暗示行为成败，是以时间序列区别之重要性。
Saṅketakammakathāvaṇṇanā niṭṭhitā. · 约定甘马论之解释已毕。
Nimittakammakathāvaṇṇanā标相甘马论之解释
§120
120. Nimittakammakathāyaṃ akkhinikhaṇādinimittakammaṃ pana lahukaṃ ittarakālaṃ, tasmā taṅkhaṇeyeva taṃ bhaṇḍaṃ avaharituṃ na sakkā. Tathā hi kiñci bhaṇḍaṃ dūre hoti kiñci bhāriyaṃ, taṃ gahetuṃ yāva gacchati, yāva ukkhipituṃ vāyamati, tāva nimittakammassa pacchā hoti. Evaṃ santepi nimittakammato paṭṭhāya gaṇhituṃ āraddhattā teneva nimittena avaharatīti vuccati. Yadi evaṃ ‘‘purebhattapayogova eso’’ti vādo pamāṇabhāvaṃ āpajjatīti? Nāpajjati. Na hi saṅketakammaṃ viya nimittakammaṃ daṭṭhabbaṃ. Tattha hi kālaparicchedo atthi, idha natthi. Kālavasena hi saṅketakammaṃ vuttaṃ, kiriyāvasena nimittakammanti ayametesaṃ viseso. ‘‘Taṃ nimittaṃ pure vā pacchā vā taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpattī’’ti idaṃ pana tena nimittakamme kate gaṇhituṃ anārabhitvā sayameva gaṇhantassa vasena vuttaṃ.
第120条 关于因缘行为之说明，以鞭突击等因缘行为为轻微，然时间较长，故难以即时取用该器物。亦如某器物或远或重，取用奔走无间，乃至跳跃，均属因缘行为之后才完成。尽管如此，因缘行为刚起即开始用该器物取用，称为因缘行为之表现。若有人提出：“此仅似之前使用餐食之功能”之观点，不成立。因缘行为与暗示行为不可同视。此处存时间段区分，明确暗示为时段行为，因缘为动作行为之区别。即使暗示于前后，取物本身不罚，唯因缘行为所及，则自受罚，前面言此，系指出因缘行为执行者虽未开始取用，但主观上已起作用，故言之如此。
Nimittakammakathāvaṇṇanā niṭṭhitā. · 相甘马论释毕。
Āṇattikathāvaṇṇanā命令论释
§121
121. Āṇattikathāyaṃ asammohatthanti yasmā saṅketakammanimittakammāni karonto eko purebhattādīsu vā akkhinikhaṇanādīni vā disvā ‘‘gaṇhā’’ti vadati, eko gahetabbabhaṇḍanissitaṃ katvā ‘‘purebhattaṃ evaṃvaṇṇasaṇṭhānaṃ bhaṇḍaṃ gaṇhā’’ti vadati, eko ‘‘tvaṃ itthannāmassa pāvada, so aññassa pāvadatū’’tiādinā puggalapaṭipāṭiyā ca āṇāpeti, tasmā kālavasena kiriyāvasena bhaṇḍavasena puggalavasena ca āṇatte visaṅketāvisaṅketavasena etesu saṅketakammanimittakammesu asammohatthaṃ. Nimittasaññaṃ katvāti ‘‘īdisaṃ nāma bhaṇḍa’’nti vaṇṇasaṇṭhānādivasena gahaṇassa nimittabhūtaṃ saññāṇaṃ katvā.
第121条 关于懈怠行为，谓由暗示行为与因缘行为所组成者中，有一人观察前后取用、鞭突击等行为时，便言‘取用吧’，一人视为取用所依附器物，言‘请取用该前餐器’，另一人则以‘你是此器物主人，应允许他人使用’等按人分别，故在时间、行动、器物及人之层面上，懈怠行为含糊与不含糊并存。称为具因缘之器物观念，即以器物性质、形状作为心识所观之因缘。
Yathādhippāyaṃ gacchatīti dutiyo tatiyassa, tatiyo catutthassāti evaṃ paṭipāṭiyā ce vadantīti vuttaṃ hoti. Sace pana dutiyo catutthassa āroceti, na yathādhippāyaṃ āṇatti gatāti nevatthi thullaccayaṃ, paṭhamaṃ vuttadukkaṭameva hoti. Tadeva hotīti bhaṇḍaggahaṇaṃ vinā kevalaṃ sāsanappaṭiggahaṇamattasseva siddhattā tadeva thullaccayaṃ hoti , na dukkaṭaṃ nāpi pārājikanti attho. Sabbatthāti īdisesu sabbaṭṭhānesu.
谓如上部解释进行此行为，称为第二、第三、第四次类推。若有人指第二至第四时段，非如前言，谓此非懈怠行为，非恶行，仅为持法行为，故为懈怠之判别。此处表明，若无取器物行为，惟单持法律承受，则成懈怠；非恶行亦非巴拉吉戒失戒。『处处』意指该法所有处所。
Tesampi dukkaṭanti ārocanapaccayā dukkaṭaṃ. Paṭiggahitamatteti ettha avassaṃ ce paṭiggaṇhāti, tato pubbeva ācariyassa thullaccayaṃ, na pana paṭiggahiteti daṭṭhabbaṃ. Kasmā panassa thullaccayanti āha – ‘‘mahājano hi tena pāpe niyojito’’ti.
同样恶行为，因称呼不同有其缘由。所谓持有者，若有懈怠，则前辈师长判为懈怠行为，非认为其唯持有。为何称为懈怠？谓大德由其恶行而受缠缚故云。
Mūlaṭṭhasseva dukkaṭanti ayaṃ tāva aṭṭhakathānayo, ācariyā pana ‘‘visaṅketattā eva mūlaṭṭhassāti pāḷiyaṃ avuttattā paṭiggaṇhantasseva taṃ dukkaṭaṃ vuttaṃ, imināva heṭṭhā āgatavāresupi paṭiggaṇhantānaṃ paṭiggahaṇe dukkaṭaṃ veditabbaṃ, taṃ pana tattha okāsābhāvato avatvā idha vutta’’nti vadanti.
对于根本重罪的定义，这是一部分注疏作者的说法；但老师们则说：‘根本重罪’是因为其本质上的违犯，巴利文中称为“未被接受”的状态，故为重罪。依此，在以下辩论中，对于接受者而言，接纳之行为即显重罪；而因此处无时机故此地未作说明，故尔言‘此在此未作论述’。
Evaṃ puna āṇattiyāpi dukkaṭameva hotīti paṭhamaṃ atthasādhakattābhāvato vuttaṃ. Āṇattikkhaṇeyeva pārājikoti maggānantaraphalaṃ viya atthasādhikāṇatticetanākkhaṇeyeva pārājiko. Badhiratāyāti uccaṃ bhaṇanto badhiratāya vā na sāvetīti vuttaṃ hoti. ‘‘Āṇatto ahaṃ tayā’’ti imasmiṃ vāre puna paṭikkhipitabbābhāvena atthasādhakattābhāvato mūlaṭṭhassa natthi pārājikaṃ. ‘‘Paṇṇe vā silāya vā yattha katthaci ‘coriyaṃ kātabba’nti likhitvā ṭhapite pārājikamevā’’ti tīsupi gaṇṭhipadesu vuttaṃ. Taṃ pana yasmā adinnādānato pariyāyakathāya muccati, tasmā vīmaṃsitvā gahetabbaṃ. Yadi pana ‘‘asukasmiṃ nāma ṭhāne asukaṃ nāma bhaṇḍaṃ ṭhitaṃ, taṃ avaharā’’ti paṇṇe likhitvā kassaci peseti, so ce taṃ bhaṇḍaṃ avaharati, āṇattiyā avahaṭaṃ nāma hotīti yuttaṃ āṇāpakassa pārājikaṃ.
如此，即使是介入者，于本质上亦为重罪，此为首先不具功用的论断。介入行为本身如同犯出巴拉基咖一样，既往之果法如同正结果之意念，介入即为犯巴拉基咖。所谓‘聋者’，是因高声说话而不应理会，为定义。若又说‘我被你介入’，于此场合因缺乏受理条件，根本重罪未成立，故无巴拉基咖。于三位集会成员处书写‘某一物应被偷’，即为犯巴拉基咖的三种情形。由于此处为盗取罪之解释，故应深审而接纳。若于某处名为‘疾病’之处，有一被称病的器物，书之后某人持去，则因介入即为犯巴拉基咖，此为正确的犯戒。
Āṇattikathāvaṇṇanā niṭṭhitā. · 命令论释毕。
Āpattibhedavaṇṇanā罪分别释
§122
122.Tattha tatthāti bhūmaṭṭhathalaṭṭhādīsu. Aṅgañca dassentoti yojetabbaṃ. Vatthubhedenāti avaharitabbassa vatthussa garukalahukabhedena. Āpattibhedanti pārājikathullaccayadukkaṭānaṃ vasena āpattibhedaṃ. Manussabhūtena parena pariggahitaṃ parapariggahitaṃ.
122.此处所谓‘所在’，指土地、场所等。‘部分’应加以说明。‘东西区别’指的是应当取用物之轻重差异。‘过失类别’即巴拉基咖、大土擦戒、重罪等严重过失的类别。用以区分为人所有还是他人所有的占有物。
§125
125.Naca sakasaññīti iminā pana parapariggahitaṃ vatthu kathitaṃ. Na ca vissāsaggāhī, na ca tāvakālikanti iminā pana parapariggahitasaññā kathitā. Na vissāsaggāhitāti vissāsaggāhena aggahitabhāvo. Na tāvakālikatāti pacchā dātabbataṃ katvā aggahitabhāvo. Anajjhāvutthakanti ‘‘mameda’’nti pariggahavasena anajjhāvutthakaṃ araññe dārutiṇapaṇṇādi. Chaḍḍitanti kaṭṭhahārādīhi atibhārāditāya anatthikabhāvena araññādīsu chaḍḍitaṃ. Chinnamūlakanti naṭṭhaṃ pariyesitvā ālayasaṅkhātassa mūlassa chinnattā chinnamūlaṃ. Asāmikanti anajjhāvutthakādīhi tīhi ākārehi dassitaṃ asāmikavatthu. Ubhayampīti yathāvuttalakkhaṇaṃ asāmikaṃ attano santakañca.
125.所谓‘非自己占有’，这里指他人所有之物。‘非信赖接受’是指非基于信任而取得。‘非临时’指非暂时占用，言下之意为正式取得。‘未被触及’意指属于自己而非放弃于森林中枯叶等。‘舍弃’指木片等因过重负担无用而置于森林等处。‘斩断根基’指经过实地调查，斩断了具有定居保护意义的根基，即为根除。‘非适宜’以前述三种方式区分标记出非适合之物。‘二重性’即按照前述定义，物件既非适宜，且为自己所有。
Āpattibhedavaṇṇanā niṭṭhitā. · 罪分别释毕。
Anāpattibhedavaṇṇanā无罪分别释
§131
131. Yāya seyyāya sayito kālaṃ karoti, sā anuṭṭhānaseyyā nāma. ‘‘Cittena pana adhivāsetī’’ti vuttamatthaṃ vibhāvetuṃ ‘‘na kiñci vadatī’’ti vuttaṃ. Pākatikaṃ kātunti yattakaṃ gahitaṃ paribhuttaṃ vā, tattakaṃ dātabbanti vuttaṃ hoti.
131.用现有床铺休息时间，则称为“未住宿床”或停放床。‘但用心安住’，旨在说明“没有实际言说任何事情”的涵义。所谓‘损坏’是指所取物被破坏或变坏，而取物应当被交付，即此义。
Paṭidassāmīti yaṃ gahitaṃ, tadeva vā aññaṃ vā tādisaṃ puna dassāmīti attho. Saṅghasantake saṅghaṃ anujānāpetumasakkuṇeyyattā kassaci vatthuno ananujānitabbato ca ‘‘saṅghasantakaṃ pana paṭidātumeva vaṭṭatī’’ti vuttaṃ.
‘显示’意即‘所取之物’，可以是同一或类似之物，意为再现。于僧团集会中，如因无权同意他人占有某物，而仍予以给予，对此说‘这显为僧团占有之物’。
Tasmiṃyeva attabhāve nibbattāpīti tasmiṃyeva matasarīre uppannāpi. Vinītavatthūsu sāṭakataṇhāya tasmiṃyeva matasarīre nibbattapeto viyāti daṭṭhabbaṃ. Rukkhādīsu laggitasāṭake vattabbameva natthīti manussehi apariggahitaṃ sandhāya vuttaṃ. Sace pana taṃ ārakkhakehi pariggahitaṃ hoti, gahetuṃ na vaṭṭatīti.
在此自身状态中生起，这谓其于此自身形体中即使生起，亦应观察其于具规条所规定的欲望的束缚程度，观察其依此自身形体生起、灭尽者。于诸树木等枯干之中，不适用于所说之束缚的情况，因人非持有所有故，因此人得说不适用。倘若此在保护者守护之下持有，则不应予以取用。
Anāpattibhedavaṇṇanā niṭṭhitā. · 无犯分别解释完毕。
Padabhājanīyavaṇṇanā niṭṭhitā. · 词句分析解释完毕。
Pakiṇṇakakathāvaṇṇanā杂事论解释
Dārukhaṇḍādīsu ‘‘bhāriyamidaṃ, tvaṃ ekapassaṃ ukkhipāhi, ahaṃ ekapassaṃ ukkhipāmī’’ti ubhayesaṃ payogena ekassa vatthuno ṭhānācāvanaṃ sandhāya ‘‘sāhatthikāṇattika’’nti vuttaṃ. Idañca kāyavācānaṃ īdise ṭhāne aṅgabhāvamattadassanatthaṃ vuttaṃ. Yāya pana cetanāya samuṭṭhāpito payogo sāhatthiko āṇattiko vā padhānabhāvena ṭhānācāvanaṃ sādheti, tassā vasena āpatti kāretabbā. Aññathā sāhatthikaṃ vā āṇattikassa aṅgaṃ na hoti, āṇattikaṃ vā sāhatthikassāti idaṃ virujjhati.
在木材等器物处，有言：『此为重物，请你一端举起，我一端举起』，以双方协力为一物之状态，称为“共同承担”。此乃为显现身体言语两方于此处的部分特质而说。若由意志所发起之协力，基于主要作用感受承担重物，则其状态构成过失。否则，若非共同承担，或共同承担之部分非器物，则彼二者相互违背。
Pakiṇṇakakathāvaṇṇanā niṭṭhitā. · 杂事论解释完毕。
Vinītavatthuvaṇṇanā调伏事解释
§132
132. Vinītavatthūsu sandhāvatīti suṭṭhu dhāvati. Vidhāvatīti vividhā nānappakārena dhāvati. Kāyavacīdvārabhedaṃ vināpīti kāyacopanaṃ vacībhedañca vinā. Paṭisaṅkhānabalenāti tathāvidhacittuppāde ādīnavapaccavekkhaṇabalena.
132. 于具规条所约束之事，应谨慎持守。多种义理称为“约法三章”。谓身体事物与语言事物之分离而不相违背。所谓约法三章，亦指缘起心生成之困难与障碍之观察力量。
§135
135.Pucchāsabhāgenāti pucchānurūpena. Nirutti eva patho niruttipatho, tasmiṃ niruttipathe. Tenāha ‘‘vohāravacanamatte’’ti.
135. 「询问部分」者，谓顺应询问时机。文义路程即文义途径，此即于文义路径中。故曰「言辞只限于文义」。
§137
137.Yathākammaṃ gatoti iminā tassa matabhāvaṃ dasseti. Abbhuṇheti imināpi vuttameva pariyāyantarena vibhāvetuṃ ‘‘allasarīre’’ti vuttaṃ. Visabhāgasarīreti itthisarīre. Visabhāgasarīrattā accāsannena na bhavitabbanti āha ‘‘sīse vā’’tiādi. Vaṭṭatīti visabhāgasarīrepi attanāva vuttavidhiṃ kātuṃ sāṭakañca gahetuṃ vaṭṭati. Keci pana ‘‘kiñcāpi iminā sikkhāpadena anāpatti, itthirūpaṃ pana āmasantassa dukkaṭa’’nti vadanti.
137. 依规行事，则示此自身状态。以同义互换之例证，则此谓“无异常身”。所谓差异身女性，即指女性身体。以差异身为简介，不宜迅速断定，有言曰“或因头部等故”。所谓“运行”指即使于差异身中亦应自行证明所述之法，亦须考虑束缚。有人则谓“以某戒品对女性身未生过失，此类女性形态当视为恶行者”。
§138
138.Kusaṃ saṅkāmetvāti kusaṃ parivattetvā. Kūṭamānakūṭakahāpaṇādīhīti ādi-saddena tulākūṭakaṃsakūṭavañcanādiṃ saṅgaṇhāti. Tattha kūṭamānaṃ hadayabhedasikhābhedarajjubhedavasena tividhaṃ hoti. Tattha hadayanti nāḷiādimānabhājanānaṃ abbhantaraṃ, tassa bhedo chiddakaraṇaṃ hadayabhedo, so sappitelādiminanakāle labbhati. Tāni hi gaṇhanto heṭṭhāchiddena mānena ‘‘saṇikaṃ āsiñcā’’ti vatvā antobhājane bahuṃ paggharāpetvā gaṇhāti, dadanto chiddaṃ pidhāya sīghaṃ pūretvā deti. Sikhābhedo tilataṇḍulādiminanakāle labbhati. Tāni hi gaṇhanto saṇikaṃ sikhaṃ ussāpetvā gaṇhāti, dento vegena pūretvā sikhaṃ chindanto deti. Rajjubhedo khettavatthuminanakāle labbhati. Khettādiṃ minantā hi amahantampi mahantaṃ katvā minanti, mahantampi amahantaṃ. Kūṭakahāpaṇo pākaṭoyeva.
138. 「耕耘稻草之转动」者，谓变动转转稻草。所谓积聚假山、假山洞及铜钱等合体，借此表示称为假山等相关积聚欺瞒等。假山乃以心、脑及心叶诸部分断裂等合成三类。一者为心部，指心脏等骨化部分；此断裂致其破碎，犹如骨头覆骨时较断裂还坚硬。因取用时于根部断爪曰“断裂仍留少根”，于体内存放时多次附加，予以堆积，复覆断裂后迅速补满供出。二者为头发断裂，譬如稻草等，取用时剪断头发并取用，于断处迅速补满剪断交付。三者为筋骨断裂，犹如田地器物在使用时断裂。田等取用者彼此先后破坏后又修复，如此互相。诸假山假洞等乃明证。
Tulākūṭaṃ pana rūpakūṭaṃ aṅgakūṭaṃ gahaṇakūṭaṃ paṭicchannakūṭanti catubbidhaṃ hoti. Tattha rūpakūṭaṃ nāma dve tulā sarūpā katvā gaṇhanto mahatiyā gaṇhāti, dadanto khuddikāya deti. Aṅgakūṭaṃ nāma gaṇhanto pacchābhāge hatthena tulaṃ akkamati, dadanto pubbabhāge akkamati. Gahaṇakūṭaṃ nāma gaṇhanto mūle rajjuṃ gaṇhāti, dadanto agge. Paṭicchannakūṭaṃ nāma tulaṃ susiraṃ katvā anto ayacuṇṇaṃ pakkhipitvā gaṇhanto taṃ pacchābhāge karoti, dadanto aggabhāge.
秤峰又分为色峰、肢峰、绳峰和遮峰四种。所谓色峰，是指拿着两个相等的秤盘，用大的秤盘称量，给予小的秤盘后交付。肢峰是指称量时，持秤者用手在后面支撑秤，施与者则在前方给秤。绳峰指的是称量时持秤者在秤杆根部系有绳子，施与者在秤杆顶端递送。遮峰是指秤被罩住，用软绳绑紧顶端，把秤拿起称量，施与者站在秤杆顶端。各自执行称量与施与动作。
Kaṃso vuccati suvaṇṇapāti, tāya vañcanaṃ kaṃsakūṭaṃ. Kathaṃ? Ekaṃ suvaṇṇapātiṃ katvā aññā dve tisso lohapātiyo suvaṇṇavaṇṇā karonti, tato janapadaṃ gantvā kiñcideva aḍḍhaṃ kulaṃ pavisitvā ‘‘suvaṇṇabhājanāni kiṇathā’’ti vatvā agghe pucchite samagghataraṃ dātukāmā honti. Tato tehi ‘‘kathaṃ imesaṃ suvaṇṇabhāvo jānitabbo’’ti vutte ‘‘vīmaṃsitvā gaṇhathā’’ti suvaṇṇapātiṃ pāsāṇe ghaṃsitvā sabbapātiyo datvā gacchanti.
所谓铜即黄铜，因其色泽光亮而称为铜峰。如何称之？制成一个黄铜秤盘，另外两个或三个铁秤盘改为黄铜色，然后到乡里进入某个家中，问“买卖黄铜秤盘的怎么做？”，向首领请教，诸人都愿意给秤盘。对此问答中说“如何认识这些黄铜秤盘的质地？”，回答说“用锤子敲击试验”，然后在石头上击打秤盘，所有秤盘都给出后离开。
Vañcanaṃ nāma tehi tehi upāyehi paresaṃ vañcanaṃ. Tatridamekaṃ vatthu – eko kira luddako migañca migapotakañca gahetvā āgacchati. Tameko dhutto ‘‘kiṃ, bho, migo agghati, kiṃ migapotako’’ti āha. ‘‘Migo dve kahāpaṇe, migapotako eka’’nti ca vutte ekaṃ kahāpaṇaṃ datvā migapotakaṃ gahetvā thokaṃ gantvā nivatto ‘‘na me, bho, migapotakena attho, migaṃ me dehī’’ti āha. Tena hi dve kahāpaṇe dehīti. So āha – ‘‘nanu, bho, mayā paṭhamaṃ eko kahāpaṇo dinno’’ti? ‘‘Āma dinno’’ti. ‘‘Imaṃ migapotakaṃ gaṇha, evaṃ so ca kahāpaṇo, ayañca kahāpaṇagghanako migapotakoti dve kahāpaṇā bhavissantī’’ti. So ‘‘kāraṇaṃ vadatī’’ti sallakkhetvā migapotakaṃ gahetvā migaṃ adāsīti.
所谓欺骗，是指用彼此之间的方法欺骗别人。其中有一例：有一名猎人带着猎获的鹿和鹿子回来。猎人转身说：“怎么回事，鹿在前面，鹿子呢？”另人回答：“鹿有两磅，鹿子有一磅。”猎人给了一磅，拿了鹿子回家说：“鹿子没有用，我要鹿。”因此鹿被算作两磅。他又说：“难道我不曾先得到一磅吗？”回答“是的，给过你。”于是他说：“拿这个鹿子，也给他一磅，这样就有两个磅，算重量的是鹿子。”猎人印证后拿鹿子给鹿称重。
Balasāti balena. Panthaghāta-ggahaṇena himaviparāmosagumbaviparāmosāpi saṅgahitā. Tattha yaṃ himapātasamaye himena paṭicchannā hutvā maggappaṭipannaṃ janaṃ mūsanti, ayaṃ himaviparāmoso. Yaṃ gummādīhi paṭicchannā janaṃ mūsanti, ayaṃ gumbaviparāmoso.
所谓强制，是指以力量为本。通过击打、围堵、山地阻隔和洞穴限制等手段组织起来。其中，在山坡季节因雪覆盖阻碍行人的是山地阻隔；用浓密树丛等遮蔽阻碍众生的是洞穴限制。
Uddhāreyevapārājikanti ‘‘sace sāṭako bhavissati, gaṇhissāmī’’ti parikappassa pavattattā sāṭakassa ca tattha sabbhāvato. Padavārena kāretabboti bhūmiyaṃ anikkhipitvāva vīmaṃsitattā vuttaṃ. Pariyuṭṭhitoti anubaddho. Disvā haṭattā parikappāvahāro na dissatīti iminā parikappāvahārassa asambhavaṃ dassento mahāpaccariādīsu vuttassa ayuttabhāvaṃ vibhāveti. Mahāaṭṭhakathāyantiādinā pana parikappāvahārasambhavaṃ pāḷiyā saṃsandanabhāvañca vibhāvento mahāaṭṭhakathāyaṃ vuttameva suvuttanti dīpeti. Teneva mātikāṭṭhakathāyampi mahāaṭṭhakathānayova dassito.
所谓囚禁巴拉基科，是指“如果有缠牢者，我们要抓住他”的意图，因而产生了缠牢的状况。此处从整体意义上以符号语言表明，应当将罪业深重的土地分离排除，这在史传中以缠牢为约束实施。从厌恶和观察的立场来看，因看见无法实行的约束而否定了缠牢的可能，示现这与大注释等文献中所说不相符。但同样大注释对缠牢现象的存在和巴利文的词源也进行了详细阐述，并在注释目录中同样提及。
Kecīti mahāaṭṭhakathāyameva ekacce ācariyā. Mahāpaccariyaṃ panāti pana-saddo kecivādato mahāpaccarivādassa visesasandassanattho. Tena kecivādo mahāpaccarivādenapi na sametīti dasseti. Mahāaṭṭhakathānayo eva ca mahāpaccarivādenapi saṃsandanato yuttataroti vibhāveti.
所谓某些，是指在大注释中单独出现的某些老师之言。所谓大异议，是指“某些说法”，针对大异议的特殊反对论点。因此，这表明某些论点并未与大异议观点合流。大注释合集中，也以反对的立场视为更为合理。
Alaṅkārabhaṇḍanti aṅgulimuddikādi alaṅkārabhaṇḍaṃ. Kusaṃ pātetvāti vilīvamayaṃ vā tālapaṇṇamayaṃ vā katasaññāṇaṃ yaṃ kiñci kusaṃ pātetvā. Samagghataranti appagghataraṃ. Parakoṭṭhāsato kuse uddhaṭepi na tāva kusassa parivattanaṃ jātanti vuttaṃ ‘‘uddhāre rakkhatī’’ti. Siveyyakanti siviraṭṭhe jātaṃ.
珠宝饰物称为指环等饰物之总称。所谓草叶，谓以草所构之造型，或用柳叶、或者椰子叶等，凡以草叶作形者，皆是此类。称为聚集，即较少聚集者。关于荒草茂盛之地，即使草木茂密，也不致如翻转般生长，如语云：“翻转即护持”。所谓草地，乃指湿地所生之草。
§139
139. Jantāgharavatthusmiṃ yasmā ānandatthero tattha anāpattibhāvaṃ jānāti, tasmā ‘‘tassa kukkuccaṃ ahosī’’ti na vuttaṃ. Yasmā ca sayaṃ bhagavato nārocesi, tasmā ‘‘ārocesī’’ti ekavacanaṃ na vuttaṃ.
139. 论生命体之住所，因安那长老于其中知晓不犯戒之相，故未说“彼应有忧恼”。且因此乃佛陀自无开示之语，故亦未说“有开示”一词。
§140
140.Vighāsanti khāditāvasesaṃ ucchiṭṭhaṃ vā. Kappiyaṃ kārāpetvāti pacāpetvā. Attaguttatthāyāti taṃnimittaupaddavato attānaṃ rakkhaṇatthāya. Jighacchābhibhūtā hi sīhādayo attanā khādiyamānaṃ gaṇhantānaṃ anatthampi kareyyuṃ. Parānuddayatāyāti sīhādīsu parasattesu anukampāya. Jighacchāvinodanatthañhi tehi khādiyamānaṃ te palāpetvā gaṇhato tesu anukampā nāma na bhavissati.
140. 残余之食物或废弃之物致使困扰。所谓使其适宜食用者，谓通过烹煮而成。所谓令自己得利者，即因缘由此状况以保护自身。狮子等因贪婪若被捕杀亦宜断止，免其遭受害处。所谓慈悯他者，是因对狮等他者之悲悯。为解除贪婪之苦，彼等食物虽被夺去，然施予者行悲悯之意，故无生怨恨。
§141
141.Tekaṭulayāguvatthumhi viyāti musāvādasāmaññato vuttaṃ. Āṇattehīti sammatena āṇattehi. Āṇattenāti sāmikehi āṇattena. Aparassa bhāgaṃ dehīti asantaṃ puggalaṃ dassetvā gahitattā ‘‘bhaṇḍadeyya’’nti vuttaṃ. Aññenāti yathāvuttehi sammatādīhi catūhi aññena. ‘‘Aparampi bhāgaṃ dehī’’ti vuttepi saṅghasantakattā amūlakameva gahitanti ‘‘uddhāreyeva bhaṇḍagghena kāretabbo’’ti vuttaṃ. Itarehi dīyamānanti sammatena, tena āṇattena vā dīyamānaṃ. Evaṃ gaṇhatoti ‘‘aparampi bhāgaṃ dehī’’ti vatvā vā kūṭavassāni gaṇetvā vā gaṇhato. Sudinnanti heṭṭhā sāmikena, tena āṇattena vā dīyamānaṃ gihisantakaṃ ‘‘aparassa bhāgaṃ dehī’’ti vatvā gaṇhato aparassa abhāvato sāmisantakameva hotīti bhaṇḍadeyyaṃ jātaṃ. Idha pana tehi evaṃ dīyamānaṃ ‘‘aparampi bhāgaṃ dehīti vatvā vā kūṭavassāni gaṇetvā vā gaṇhato dehī’’ti vuttattā aññātakaviññattimattaṃ ṭhapetvā neva pārājikaṃ na bhaṇḍadeyyanti sudinnameva hoti.
141. 于独住树木种植场所中，有谎言之说为公认。所谓“已承认者”，即经认可之管理者。所谓“承认”，即指领主或负责者。若显现不完整之个体，一旦示现被持有，即称“应当被没收”，此乃约定俗成之语。所谓“他种”，即指依已达成之现行规约及相关条款等分种。再有语云“亦应将他种归还”，在僧团受损害时出言如是，谓“应当立即没收并清除”。对他人施于破坏者，依认可之标准或由领主规则，或由施舍规定执行没收。就如是计数和采取行动。苏定乃是较下之领主，其计数或据其许可处分称为“应当归还他种”，因而其实质乃属领地经理。此即因来此计数时，与被认可之规定相符，故非丧失戒律者，不可将其没收，仅为苏定所属。
§142-3
142-3. Parikkhāravatthūsu vuttaparikkhārassa heṭṭhā vuttabhaṇḍassa ca ko viseso? Yaṃ paribhogayoggaṃ ābharaṇādirūpaṃ akatvā yathāsabhāvato ṭhapitaṃ, taṃ bhaṇḍaṃ. Yaṃ pana tathā katvā paribhuñjituṃ anucchavikākārena ṭhapitaṃ ābharaṇādikaṃ, taṃ parikkhāranti veditabbaṃ.
142-3. 关于财物之事，有关所言财物及所言生活用品有何差别？指不适宜占用，不得依其本质置放之饰物等物，谓之财物。而若依规定设置以供享用之饰物等，应视为生活用品。
§144-146
144-146.Saṅkāmetvāti ṭhitaṭṭhānato apanetvā. Thavikanti upāhanatthavikādi yaṃkiñci thavikaṃ. Āharāpentesu bhaṇḍadeyyanti ‘‘gahite attamano hotī’’ti (mahāva. 356) vacanato anattamanassa santakaṃ gahitampi puna dātabbamevāti vuttaṃ. ‘‘Sammukhībhūtehi bhājetabba’’nti (mahāva. 379) vacanato bhājanīyabhaṇḍaṃ upacārasīmaṭṭhānaṃyeva pāpuṇātīti āha ‘‘upacārasīmāyaṃ ṭhitasseva gahetuṃ vaṭṭatī’’ti.
144-146. 所谓“携带”，即从固定之处取出。所谓“折”，指为上供或其他用途之所折取。取来时应财物所有者保有其应得权益，谓虽被持有仍应转赠。因此言曰“应由现前者分开”。言“现前者能分离之”，谓可视作奉献用品相应之极限范围，故曰“仅于该极限范围内适宜取用”。
§148-9
148-9.‘‘Bhaṇḍadeyyanti ubhinnaṃ sālayabhāve sati corassa vā sāmikassa vā sampattassa kassaci dātuṃ vaṭṭatī’’ti vadanti. Eseva nayoti paṃsukūlasaññāya gahite bhaṇḍadeyyaṃ, theyyacittena pārājikanti attho. Gāmesūti gāmikesu manussesu. Gāma-ggahaṇena hettha gāmaṭṭhā vuttā. Vuṭṭhahantesūti gāmaṃ chaḍḍetvā palāyantesu. Puna āvasante janapadeti jānapadikesu puna āgantvā vasantesu.
148-9.“如果在两处场所中，有人持有或占有住房状态时，盗贼或者主人财物，任何人给予（赐予）则不可取。”此语谓持服尘衣之人应当明辨藏物罪，即以戒意视为犯巴拉基戒。乡村居民谓之“乡人”。“乡镇管辖者”在此指乡村地方负责人。“流亡者”指离开乡村逃散者。另外，“重新居住于某地者”为曾在该地区居住后再次返回居住的人。
Avisesena vuttanti ‘‘saussāhā vā nirussāhā vā’’ti visesaṃ aparāmasitvā sāmaññato vuttaṃ. Na hi katipayānaṃ anussāhe sati saṅghikaṃ asaṅghikaṃ hotīti ayamettha adhippāyo. Saussāhamattameva pamāṇanti sāmikānaṃ paricchinnabhāvato vuttaṃ. Tatoti gaṇasantakato puggalasantakato vā. Senāsanatthāya niyamitanti idaṃ nidassanamattaṃ, catūsu paccayesu yassa kassaci atthāya niyamitepi vuttanayameva. Issaravatāyāti paraṃ āpucchitvā vā anāpucchitvā vā dātabbakiccaṃ natthi, ayamevettha pamāṇanti evaṃ attano issarabhāvena. Agghena kāretabboti agghānurūpaṃ dukkaṭena thullaccayena vā kāretabbo. Issaravatāya paribhuñjato gīvāti na kevalaṃ ettheva gīvā, heṭṭhā kulasaṅgahatthāya issaravatāya vā dinnepi gīvāyeva. Sukhāditamevāti antovihāre nisīditvā ghaṇṭippaharaṇādivuttavidhānassa katattā sukhāditaṃ. Saṅghikañhi vebhaṅgiyabhaṇḍaṃ antovihāre vā bahisīmāya vā hotu, bahisīmāyaṃ ṭhitehi apaloketvā bhājetuṃ na vaṭṭati, ubhayattha ṭhitampi pana antosīmāyaṃ ṭhitehi apaloketvā bhājetuṃ vaṭṭatiyeva. Teneva tīsupi gaṇṭhipadesu vuttaṃ ‘‘vihāreyeva nisīditvā evaṃ katattā sukhāditanti āhā’’ti. Ayañca attho vassūpanāyikakkhandhakaṭṭhakathāyaṃ āvi bhavissati.
特别告诉“有主无主”之别，此处不详述差别，起一般解释之意。非某等人有戒责则称为僧内及外非僧，此语为毁弃者所造之理解。所谓无主仅指主人被限制之状态。此“所有人”或“团体成员”之意。规约为军营用途者，仅为示范之义。四个条件中，不论因何目的约束，皆归此规约。所谓“所有权”即使未问及、也未与人交涉而占有，便为完全的所有权，此即这里的范围。以强制手段作恶，合其强制性质。《随刑律》内的生活谓不能仅限于此处，而是纵深掌控世俗及所有人所有，含不公正行为亦属之。安住于内室，安稳守护钟铃等措施，即为良好安稳。若为僧团，则可在内或外境安置，倘若在外境则不宜轻率弃置。两处皆可住，则内境与外境互相顾视，可以分担。故此三种防卫之处，宗规定为“仅于安住处应如此为之”。此义见于雨季方便章的注释中。
§150
150. Vuttavādakavatthūsu pāḷiyaṃ yugasāṭakanti sāṭakayugaṃ. Tulanti palasataṃ. Doṇanti soḷasanāḷimattaṃ. Paricchedaṃ pana katvāti yattakaṃ icchitaṃ, tattakaṃ agghavasena vā cīvarādipaccayavasena vā paricchedaṃ katvā. Upārambhāti ‘‘bhadantā aparicchedaṃ katvā vadantī’’ti evaṃ dosāropanato.
150. “阎灭”或谓“百年”为百年周期，“薪柴”指薪木。束缚是指横绳等约束。指被主人放逐者常披露皮肤囊。与母猪共处时跌倒者，先因猪来而跌倒，事出偶然。跌倒者称“倒者”。往返于道路者亦如法所示。抢夺行为之谓，即对单头猪的占有应支付财物为奴役。行踪不一，因此猪群不会全部被扣留，仅是首次去者被扣，故需支付单头猪费用。随后归还者，以此方法转移。下文也有类似用法。掘起后丢弃者处于村落边缘或修行地。请求保护者，乃向国家最高臣宰等人送往请托保护。
§153
153.Chātajjhattanti jighacchādukkhena pīḷitaattasantānaṃ. Dhanukanti khuddakadhanukaṃ. Baddho hotīti tiriyaṃ baddho hoti. Sunakhadaṭṭhanti sāmikehi vissajjitasunakhena gahitaṃ. Yaṭṭhiyā saha pātetīti sūkarassa āgamanato puretarameva tattha abajjhanatthāya pāteti. Maddanto gacchati, bhaṇḍadeyyanti ekasūkaragghanakaṃ bhaṇḍaṃ dātabbaṃ. Na hi tena maggena gacchantā sabbeva sūkarā tena pāsena bajjhanti, ekoyeva paṭhamataraṃ gacchanto bajjhati, tasmā ekasūkaragghanakaṃ bhaṇḍaṃ dātabbaṃ. Pacchā gacchatīti tena katapayogena agantvā pacchā sayameva gacchati. Heṭṭhā vuttesupi īdisesu ṭhānesu eseva nayo. Uddharitvā chaḍḍetīti puretarameva uddharitvā chaḍḍeti. Vihārabhūmiyanti vihārasāmantā araññappadese. Rakkhaṃ yācitvāti rājarājamahāmattādīnaṃ santikaṃ gantvā anuddissa rakkhaṃ yācitvā.
153.『内心饥饿』者，谓以饥渴之苦逼迫其自身相续。『小弓』者，谓小型之弓。『被缚』者，谓横向被缚。『被狗咬住』者，谓被主人放开之狗所咬住。『连同棍棒一并使其落下』者，谓在猪尚未到来之前，预先使其落下以便捕缚。『踩踏而行，应给付货物』者，谓应给付相当于一头猪价值之货物。盖凡经由该路行走者，并非皆会落入该陷阱，唯有最先行走者方会落入，故应给付相当于一头猪价值之货物。『事后自行前往』者，谓不经由彼所设置之机关，事后自行前往。上文所述此类情形，亦依此法则。『先行取出而丢弃』者，谓预先取出而丢弃。『于寺院地界』者，谓寺院周边之林野地带。『请求守护』者，谓前往国王、大臣等处，专程请求守护。
Kumīnamukhanti kumīnassa anto macchānaṃ pavisanamukhaṃ. Gumbe khipati, bhaṇḍadeyyamevāti kumīnassa anto pavisitabbānaṃ macchānaṃ agghena bhaṇḍadeyyaṃ.
“坑洞口”是指坑口入口，犹如鱼类之入处。若坑洞快速塌陷，也就意味着对坑中鱼的财物应受保护，盗物罪责亦当成立。
§156
156. Vīsatiṃsādivasena paricchinnā bhikkhū etthāti paricchinnabhikkhukaṃ. Therānanti āgantukattherānaṃ . Tesampīti āvāsikabhikkhūnampi. Paribhogatthāyāti saṅghikaparibhogavasena paribhuñjanatthāya. Gahaṇeti pāṭhaseso daṭṭhabbo. Yatthāti yasmiṃ āvāse. Aññesaṃ atthibhāvanti aññesaṃ āgantukabhikkhūnaṃ atthibhāvaṃ. Tatthāti tādise āvāse. Bhājetvā khādantīti āgantukānampi sampattānaṃ bhājetvā khādantīti adhippāyo. Catūsu paccayesu sammā upanentīti ambaphalādīni vikkiṇitvā cīvarādīsu catūsu paccayesu sammā upanenti. Cīvaratthāya niyametvā dinnāti ‘‘imesaṃ rukkhānaṃ phalāni vikkiṇitvā cīvaresuyeva upanetabbāni, na bhājetvā khāditabbānī’’ti evaṃ niyametvā dinnā. Tesupi āgantukāanissarāti paccayaparibhogatthāya niyametvā dinnattā bhājetvā khādituṃ anissarā.
156. “三十余天”后归还，谓废弃比库者。长老是指来访之长老，对于这些，亦包含常住比库。所谓供养，是指依据僧团供养条例进行供养。居住处所谷是指某一住所。所住者即某一特定住所。供养不同，居住也有所区别。该语指在此住所中。分担食物之意，乃指访客亦受共有财物食用。四种条件中，当正确接受物品之意。以水果为例，将其贩卖后所换之袈裟等物，依据四因条件正确持受。因供养袈裟等，而非分食食物。处于这些条件之访客，依因供养原则被供养，故其食用不含分食之义。
Na tesu…pe… ṭhātabbanti ettha āgantukehi heṭṭhā vuttanayena bhājetvā khāditabbanti adhippāyo. Tesaṃ katikāya ṭhātabbanti ‘‘bhājetvā na khāditabba’’nti vā ‘‘ettakesu rukkhesu phalāni gaṇhissāmā’’ti vā ‘‘ettakāni phalāni gaṇhissāmā’’ti vā ‘‘ettakānaṃ divasānaṃ abbhantare gaṇhissāmā’’ti vā ‘‘na kiñci gaṇhissāmā’’ti vā evaṃ katāya āvāsikānaṃ katikāya āgantukehi ṭhātabbaṃ. Mahāaṭṭhakathāyaṃ ‘‘anissarā’’ti vacanena dīpitoyeva attho mahāpaccariyaṃ ‘‘catunnaṃ paccayāna’’ntiādinā vitthāretvā dassito. Paribhogavasenevāti ettha eva-saddo aṭṭhānappayutto. Paribhogavasena tameva bhājetvāti yojetabbaṃ. Etthāti etasmiṃ vihāre raṭṭhe vā. Senāsanapaccayanti senāsanañca tadatthāya niyametvā ṭhapitañca.
在这些情形中，不应让他人停留，应当以上述较低的方式，予以分与并食用，这是规定的。对他们的停留，有条款规定『分与而不可食用』，或『要在这些树上采摘果实』，又或『要在这几天内采摘果实』，又或『什么也不采摘』，诸如此类条款，是由在家人与外来者共同停留时所规定的。大论中以“无依赖者”一词予以阐述其意，详细解释为“四因缘”及其等义。关于共用食物一节，此处所用词汇即是指所有聚合的共有食物。所谓“共用食物”应当指示、配合分与食用。此处“此地”乃指在此僧院或国土。所谓宿处，是指为宿处目的而设立、安排并安置的舖设。
Lāmakakoṭiyāti lāmakaṃ ādiṃ katvā, lāmakasenāsanato paṭṭhāyāti vuttaṃ hoti. Senāsanepi tiṇādīni lāmakakoṭiyāva vissajjetabbāni, senāsanaparikkhārāpi lāmakakoṭiyāva vissajjetabbā. Mūlavatthucchedaṃ pana katvā na upanetabbanti iminā kiṃ vuttaṃ hotīti? Tīsupi gaṇṭhipadesu tāva idaṃ vuttaṃ ‘‘sabbāni senāsanāni na vissajjetabbānīti vuttaṃ hotī’’ti. Lāmakakoṭiyā vissajjentehipi senāsanabhūmiyo na vissajjetabbāti ayamattho vutto hotīti no khanti, vīmaṃsitvā yaṃ ruccati, taṃ gahetabbaṃ.
关于“树枝损坏”一词，乃是从“树枝”一词起头，说明以树枝为宿处形成边界的说法。据说应当丢弃与树枝宿处类似的草类等，宿处周围的遮挡物也应丢弃。至于将根部或基址切断，则不可再生长，此说为何？在三处入口处，有言『所有宿处皆不可丢弃』（sabbāni senāsanāni na vissajjetabbāni）之说。即使树枝宿处被丢弃，宿处本体依然不可丢弃，此意乃是此处阐述的主要含义。对此不必死守，一切应视喜好取之。
Dhammasantakena buddhapūjaṃ kātuṃ, buddhasantakena vā dhammapūjaṃ kātuṃ vaṭṭati, na vaṭṭatīti? ‘‘Tathāgatassa kho etaṃ vāseṭṭha adhivacanaṃ dhammakāyo itipīti ca yo kho, vakkali, dhammaṃ passati, so maṃ passatī’’ti (saṃ. ni. 3.87) ca vacanato vaṭṭatīti vadanti. Keci pana ‘‘evaṃ sante ‘yo, bhikkhave, maṃ upaṭṭhaheyya, so gilānaṃ upaṭṭhaheyyā’ti vacanato buddhasantakena gilānassapi bhesajjaṃ kātuṃ yuttanti āpajjeyya, tasmā na vaṭṭatī’’ti vadanti, taṃ akāraṇaṃ. Na hi ‘‘yo, bhikkhave, maṃ upaṭṭhaheyya, so gilānaṃ upaṭṭhaheyyā’’ti iminā attano ca gilānassa ca ekasadisatā tadupaṭṭhānassa vā samaphalatā vuttā. Ayañhettha attho ‘‘yo maṃ ovādānusāsanīkaraṇena upaṭṭhaheyya, so gilānaṃ upaṭṭhaheyya, mama ovādakaraṇena gilāno upaṭṭhātabbo’’ti. Bhagavato ca gilānassa ca upaṭṭhānaṃ ekasadisanti evaṃ panettha attho na gahetabbo. Tasmā ‘‘yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti vacanato ‘‘ahañca panidāni eko ovadāmi anusāsāmi, mayi parinibbute imāni caturāsīti buddhasahassāni tumhe ovadissanti anusāsissantī’’ti vuttattā ca bahussutaṃ bhikkhuṃ pasaṃsantena ca ‘‘yo bahussuto, na so tumhākaṃ sāvako nāma, buddho nāma esa cundā’’ti vuttattā dhammagarukattā ca tathāgatassa pubbanayo eva pasatthataroti amhākaṃ khanti.
用法器供养佛陀，或用佛法器供养法，这是否允当，是否不允当？有言称『如来此褥是最上之说法身』，又言『若有比库见法，即见我』，因此认为是可行的。但亦有人说『若为佛陀而侍者者，应为病者侍者，给予医药，非应为此供养』，这是不合缘故。『所谓侍者，为因佛陀及病者悉心照料，其功效等同。』这里的含义是『唯有以佛陀之教诫而侍奉者，亦应照护病者，应当以佛陀教诫而侍奉病者』。世尊与病者侍奉皆是一义故，因此不可于此生出误解。所谓『汝等阿难，当以我所说法与律为准绳，是以为汝等师父』等语，及『我现在仅一人，示现已灭者由此四十八佛众将来为汝等说法』，其意是称赞多闻学者，并且强调真实师承，说明如来的先辈是相续清净的。
Paṇṇaṃ āropetvāti ‘‘ettakeheva rukkhehi ettakameva gahetabba’’nti paṇṇaṃ āropetvā, likhitvāti vuttaṃ hoti. Nimittasaññaṃ katvāti saṅketaṃ katvā. Dārakāti tesaṃ puttanattādayo dārakā. Aññepi ye keci gopakā honti, te sabbepi vuttā. Sabbatthāpi gihīnaṃ gopakadāne yattakaṃ gopakā denti, tattakaṃ gahetabbaṃ. Saṅghike pana yathāparicchedameva gahetabbanti dīpitattā ‘‘atthato eka’’nti vuttaṃ.
“置于叶顶”指的是『只取树枝上这些叶子』。关于“书写”，有人说已有人提出此说。所谓相迹，是指示意、标示。儿童，指他们的子女或弟子。还有其他牧人等，皆有此规定。普遍适用于居士与牧人间的馈赠，牧人应取所得之物。对僧团而言，正如章节规定，应当取用。这里以详细说明为目的，称此为『义理之一』。
Tatoti yathāvuttauposathāgārādikaraṇatthāya ṭhapitadārusambhārato. Āpucchitvāti kārakasaṅghaṃ āpucchitvā. Taṃ sabbampi āharitvāti anāpucchitvāpi tāvakālikaṃ āharitvā. Āharāpentoti ettha anāharāpentepi dātabbameva. Ayameva bhikkhu issaroti ekassa bhikkhuno pāpuṇanaṭṭhānaṃ, tatoyeva senāsanato tassa dātabbaṃ, na ca so tato uṭṭhāpetabboti vuttaṃ hoti.
“那么”，指出用于设立比库戒日堂等事宜的木材堆积。‘问及’意谓向管理者打听。‘将全部都取去’意即即使未问也要在时节前将木材全部取走。被取走的木材，即使没有被取走也是应当交付的。此即为某比库所有之规定之财产，即该宿处之财物，须交付，不得随意取走。
‘‘Udakapūjanti cetiyaṭṭhānesu siñcana’’nti gaṇṭhipadesu vuttaṃ. Vattasīsenāti kevalaṃ saddhāya, na vetanādiatthāya. Savatthukanti saha bhūmiyā. Tiṇamattaṃ pana dātabbanti kasmā vuttaṃ, kiṃ taṃ garubhaṇḍaṃ na hotīti? Na hoti. Arakkhitaagopitaṭṭhāne hi vinassakabhāvena ṭhitaṃ garubhaṇḍaṃ na hoti, tasmā tādisaṃ sandhāya ‘‘tiṇamattaṃ pana dātabba’’nti vuttaṃ. Jaggitvāti saṃvacchare saṃvacchare jaggitvā.
“浇水”，指的是在舍利塔等圣地洒水之举，出现在某入口处文句中。‘仅以信心’意谓其行为仅凭信而无其他报酬等。‘在舍卫城’则表示该地理位置。至于「以草料为量」为何须施予？这是防止财物长期流失损坏的缘故，对于未加保护的存放场所，财物易损坏，因此说了应施予“以草料为量”。“燃烧”，谓一年一度烧毁而更新木材堆积。
Kuṭṭanti gehabhittiṃ. Pākāranti parikkhepapākāraṃ. Tatoti chaḍḍitavihārato. Tatoāharitvā senāsanaṃ kataṃ hotīti sāmantagāmavāsīhi bhikkhūhi chaḍḍitavihārato dārusambhārādiṃ āharitvā senāsanaṃ kataṃ hoti.
「Kuṭṭanti」者，作围墙之意。这里指建筑房屋的围护墙。「Pākāranti」者，作围栏之物，即建筑围障之意。「Tatoti chaḍḍitavihārato」指这里从弃舍处起的。亦即比库们在放弃住所之后，从此之围墙或围障处，将木料等收集起来，造作了坐具。依此，住于封境村落的比库们，因弃舍居处后，抓取砍伐的木料等，用以造作修行坐处。
§157
157.Catubhāgaudakasambhinneti catutthabhāgena udakena sambhinne. Odanabhājanīyavatthusminti ‘‘dehi aparassa bhāga’’nti āgatavatthusmiṃ.
「Catubhāgaudakasambhinne」者，谓是四分之一的水被分得均匀。此处指取水分割成四等份的状态。如同煮饭器具中剩余的水量「dehi aparassa bhāga」即召请取其余的部分，示意分配予来者之物。此句用以说明对水的均分，便于公平使用。
§159
159. Ayyā attanā kātuṃ yuttampi na karonti, ativiya thaddhāti pasādaṃ bhinditvā cittena kuppanti, tasmā ‘‘pasādānurakkhaṇatthāyā’’ti vuttaṃ. Iddhiṃ paṭisaṃharīti iddhiṃ vissajjesi. Sakaṭṭhāneyeva aṭṭhāsīti iddhiyā vissajjitattā eva ‘‘pāsādo puna āgacchatū’’ti anadhiṭṭhitepi sayameva āgantvā sakaṭṭhāneyeva aṭṭhāsi. ‘‘Yāva dārakā pāsādaṃ ārohanti, tāva pāsādo tesaṃ santike hotū’’ti pubbe adhiṭṭhitattā eva ca kālaparicchedaṃ katvā adhiṭṭhitena tato paraṃ iddhi vissajjitā nāma hotīti katvā vuttaṃ ‘‘thero iddhiṃ paṭisaṃharī’’ti. Yasmā te dārakā evaṃ gahetvā gatānaṃ santakā na honti, yasmā ca īdisena payogena therena te ānītā nāma na honti, tasmā thero evamakāsīti daṭṭhabbaṃ. Tenevāha ‘‘vohāravasenā’’tiādi. Attano pakativaṇṇaṃ avijahitvā bahiddhā hatthiādidassanaṃ ‘‘ekopi hutvā bahudhā hotī’’ti (dī. ni. 1.238; ma. ni. 1.147; saṃ. ni. 5.842) āgatañca adhiṭṭhānavasena nipphannattā adhiṭṭhāniddhi nāma. ‘‘So pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti nāgavaṇṇaṃ vā…pe… vividhampi senābyūhaṃ dassetī’’ti (paṭi. ma. 3.13) evaṃ āgatā iddhi pakativaṇṇavijahanavikāravasena pavattattā vikubbaniddhi nāma. Attānaṃ adassetvā bahiddhā hatthiādidassanampi ettheva saṅgahitanti daṭṭhabbaṃ. Pakativaṇṇavijahanañhi nāma attano pakatirūpassa aññesaṃ adassanaṃ, na sabbena sabbaṃ tassa nirodhanaṃ. Evañca katvā ‘‘attānaṃ adassetvā bahiddhā hatthiādidassanampi ettheva saṅgahita’’nti idaṃ ‘‘pakativaṇṇaṃ vijahitvā’’ti vuttamūlapadena na virujjhati.
157节云：长老若自身即使适合作某事，却不作，则因心有所执，断裂信心而生起烦恼。故言「pasādānurakkhaṇatthāyā」，即为守护信心而作。所谓「iddhiṃ paṭisaṃharī」，即收伏神通。譬如建造宫殿之神通，若依附于所在，即使未加刻意观想，亦能停留于原处。譬如宫殿尚未被孩子攀爬之时，其神通停留依然。待时间循环，神通亦被收伏，不再展现；此谓「thero iddhiṃ paṭisaṃharī」。因孩子未曾攀爬，亦无缘由启用神通，故长老自己显现神通如是。此中又言到外显万象之一，即「pakativaṇṇaṃ」，指表达自身形貌后，显现如象徵小孩形态或蛇形等多样阵列，谓之「vikubbaniddhi」。此言神通显现之变化，止于一定范围，非全然消灭，仅部分隐藏。由此可见，神通收伏，并非绝对消失，而是以不同现象隐蔽自身，仍有形显。此乃对长老神通自制、收敛之训诂解说。
Vinītavatthuvaṇṇanā niṭṭhitā. · 调伏事解释完毕。
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ · 如是《善见律注》之《心义灯》
Dutiyapārājikavaṇṇanā samattā. · 第二巴拉基咖释论已完。
Anusāsanīkathāvaṇṇanā教诫语释论
Parājitakilesenāti santāne puna anuppattidhammatāpādanena catūhi maggañāṇehi saha vāsanāya samucchinnasabbakilesena. Idhāti imasmiṃ sāsane. Tena sikkhāpadena samaṃ aññaṃ anekanayavokiṇṇaṃ gambhīratthavinicchayaṃ kiñci sikkhāpadaṃ na vijjatīti yojetabbaṃ. Attho ca vinicchayo ca atthavinicchayā, gambhīrā atthavinicchayā assāti gambhīratthavinicchayaṃ. Vatthumhi otiṇṇeti codanāvatthumhi saṅghamajjhaṃ otiṇṇe, ekena ekasmiṃ codite, sayameva vā āgantvā attano katavītikkame ārociteti vuttaṃ hoti. Etthāti otiṇṇe vatthumhi.
「Parājitakilesenāti」，谓失胜污垢，即在此法中，因于四种道识伴随的念相障碍，所致心中烦恼清净失落。依此而言，此失胜污垢为随顺练习断尽的诸烦恼累积。若于此法中有他法或文字，较深之义不合时宜，则不为适用。所谓「gambhīratthavinicchayaṃ」者，指深义之详尽知见。若深入解释，超出正法，便不为合理训诂所纳。文中「otiṇṇeti vatthumhi」者，即超越文义所在之处。
Vinicchayaṃ karontena sahasā ‘‘pārājika’’nti avatvā yaṃ kattabbaṃ, taṃ dassetuṃ ‘‘pāḷi’’ntiādimāha. Vinicchayoti pārājikāpattivinicchayo. Avatvāvāti ‘‘tvaṃ pārājikaṃ āpanno’’ti avatvāva. Kappiyepi ca vatthusminti avatvāpi gaṇhituṃ kappiye mātupitusantakepi vatthusmiṃ. Lahuvattinoti theyyacittuppādena lahuparivattino. Āsīvisanti sīghameva sakalasarīre pharaṇasamatthavisaṃ.
为示明作裁量者不应冒然断言「犯巴拉基咖」，而应说明当为之事，故言「律文」等语。『裁量』者，谓对巴拉基咖罪之裁量。『不说而』者，谓不说「汝已犯巴拉基咖」。『即便是于净物之所缘亦不说而取』者，谓即便是于父母所有之净物，亦不说而取之。『轻率行事者』者，谓因盗心生起而行事轻率者。『毒蛇』者，谓其毒能迅速遍布全身者。
Anusāsanīkathāvaṇṇanā niṭṭhitā. · 教诫语释论已毕。
Pārājikakaṇḍaṭṭhakathāya paṭhamabhāgavaṇṇanā samattā. · 巴拉基咖篇注疏之第一部分释论已完。
3. Tatiyapārājikaṃ
第三大戒法
Tīhīti kāyavacīmanodvārehi. Vibhāvitanti pakāsitaṃ, desitaṃ paññattanti vuttaṃ hoti.
三者者，谓色、语、意三门。分解者，即明白宣显，宣说所教，谓对所陈述者的阐释也。
Paṭhamapaññattinidānavaṇṇanā第一制定因缘释论
§162
162.Tikkhattuṃ pākāraparikkhepavaḍḍhanenāti tikkhattuṃ pākāraparikkhepena nagarabhūmiyā vaḍḍhanena. Visālībhūtattāti gāvutantaraṃ gāvutantaraṃ puthubhūtattā. Bārāṇasirañño kira (ma. ni. aṭṭha. 1.146; khu. pā. aṭṭha. 6. ratanasuttavaṇṇanā) aggamahesiyā kucchimhi gabbho saṇṭhāsi, sā ñatvā rañño nivedesi, rājā gabbhaparihāraṃ adāsi. Sā sammā parihariyamānā gabbhaparipākakāle vijāyanagharaṃ pāvisi. Puññavantīnaṃ paccūsasamaye gabbhavuṭṭhānaṃ hoti, sā ca tāsaṃ aññatarā, tena paccūsasamaye alattakapaṭalabandhujīvakapupphasadisaṃ maṃsapesiṃ vijāyi. Tato ‘‘aññā deviyo suvaṇṇabimbasadise putte vijāyanti, aggamahesī maṃsapesinti rañño purato mama avaṇṇo uppajjeyyā’’ti cintetvā tena avaṇṇabhayena taṃ maṃsapesiṃ ekasmiṃ bhājane pakkhipitvā paṭikujjitvā rājamuddikāya lañchetvā gaṅgāya sote pakkhipāpesi. Manussehi chaḍḍitamatte devatā ārakkhaṃ saṃvidahiṃsu. Suvaṇṇapaṭṭikañcettha jātihiṅgulakena ‘‘bārāṇasirañño aggamahesiyā pajā’’ti likhitvā bandhiṃsu. Tato taṃ bhājanaṃ ūmibhayādīhi anupaddutaṃ gaṅgāsotena pāyāsi.
一六二、谓因建城防御工事而使其增大。谓因建城防御工事，令都邑加广。所谓都邑增大，乃由于村落接续相连，渐成广大。所谓巴拉那西王后，在尚有胎孕之时，拜见国王，并奏报告事，国王于是赐予施护。她得悉后，于胎孕成熟时分娩。吉祥的胎儿在适当时刻出生，其中一胎时，生出似花似叶状、带血色斑点的胎膜肉片。于是心中默想：「他日将有他女神出生，肤色似金光，堪称王后之子；因我为王后，其色将显无双。」怀此畏色，遂将那带血色斑点的胎膜肉片投掷在一块食物中，反复掩藏，仇恨国王之印章，最终投入恒河水中。人众弃之，诸天护持随身。恒河中水草上写有「巴拉那西国王后之胎儿」字样并加以绳缚。于是该食物未被臭蝇等污染，恒水流通而得保存。
Tena ca samayena aññataro tāpaso gopālakakulaṃ nissāya gaṅgātīre viharati. So pātova gaṅgaṃ otiṇṇo taṃ bhājanaṃ āgacchantaṃ disvā paṃsukūlasaññāya aggahesi. Athettha taṃ akkharapaṭṭikaṃ rājamuddikālañchanañca disvā muñcitvā taṃ maṃsapesiṃ addasa. Disvānassa etadahosi ‘‘siyā gabbho, tathā hissa duggandhapūtibhāvo natthī’’ti. Udakappavāhenāgatassapi hi usmā na vigacchati, usmā ca nāma īdisāya saviññāṇakatāya bhaveyyāti ‘‘siyā gabbho’’ti cintesi. Puññavantatāya pana duggandhaṃ nāhosi sausumagatāya pūtibhāvo ca. Evaṃ pana cintetvā assamaṃ netvā naṃ suddhe okāse ṭhapesi. Atha aḍḍhamāsaccayena dve maṃsapesiyo ahesuṃ. Tāpaso disvā sādhukataraṃ ṭhapesi. Tato puna aḍḍhamāsaccayena ekamekissā pesiyā hatthapādasīsānamatthāya pañca pañca piḷakā uṭṭhahiṃsu. Atha tato aḍḍhamāsaccayena ekā maṃsapesi suvaṇṇabimbasadiso dārako, ekā dārikā ahosi. Tesu tāpasassa puttasineho uppajji, dārakānaṃ puññupanissayato aṅguṭṭhakato cassa khīraṃ nibbatti. Tato pabhuti ca khīrabhattaṃ alabhittha. Tāpaso bhattaṃ bhuñjitvā khīraṃ dārakānaṃ mukhe āsiñcati. Tesaṃ pana yaṃ yaṃ udaraṃ pavisati, taṃ sabbaṃ maṇibhājanagataṃ viya dissati. Carimabhave bodhisatte kucchigate bodhisattamātu viya udaracchaviyā acchavippasannatāya evaṃ te nicchavī ahesuṃ. Apare āhu ‘‘sibbitvā ṭhapitā viya nesaṃ aññamaññaṃ līnā chavi ahosī’’ti. Evaṃ te nicchavitāya vā līnacchavitāya vā ‘‘licchavī’’ti paññāyiṃsu.
时有一苦行者，依靠牧人之家，居于恒河岸边。步渡恒河见食物抵达，产生尘垢相，便拾取之。见到绑缚牌及王印章后放下之。心生念想：「必是胎儿，亦无其腐臭气味。」因河流动，热气难散，此热气即为此处识所感知，遂念「胎儿是也」。因福德故，未闻异臭，亦无腐臭之貌。由此想念，遮目放于净处。半月后二块肉片现，苦行者见了，备而善处。又半月，一块肉片虽似金光之胎，男孩女儿二人同时生出。苦行者对二儿起慈爱，于姑娘福德因缘生手乳。由此二女得丰盛乳汁。苦行者食肉，涎流女口。女口入肉，显示宛如宝石分割相。终时，如菩萨胎中母者子胎清净明朗，光色柔和，此等子女亦柔色莹澈。有人曰：「像浸湿或分离似者，彼此色泽融合。」此即二者柔色相视，称为「利沙毗」。
Tāpaso dārake posento ussūre gāmaṃ bhikkhāya pavisati, atidivā paṭikkamati. Tassa taṃ byāpāraṃ ñatvā gopālakā āhaṃsu – ‘‘bhante, pabbajitānaṃ dārakaposanaṃ palibodho, amhākaṃ dārake detha, mayaṃ posessāma, tumhe attano kammaṃ karothā’’ti. Tāpaso ‘‘sādhū’’ti paṭissuṇi. Gopālakā dutiyadivase maggaṃ samaṃ katvā pupphehi okiritvā dhajapaṭākā ussāpetvā tūriyehi vajjamānehi assamaṃ āgatā. Tāpaso ‘‘mahāpuññā dārakā, appamādeneva vaḍḍhetha, vaḍḍhetvā aññamaññaṃ āvāhaṃ karotha, pañcagorasena rājānaṃ tosetvā bhūmibhāgaṃ gahetvā nagaraṃ māpetha, tattha kumāraṃ abhisiñcathā’’ti vatvā dārake adāsi. Te ‘‘sādhū’’ti paṭissuṇitvā dārake netvā posesuṃ. Dārakā vuḍḍhimanvāya kīḷantā vivādaṭṭhānesu aññe gopālakadārake hatthenapi pādenapi paharanti, te rodanti. ‘‘Kissa rodathā’’ti ca mātāpitūhi vuttā ‘‘ime nimmātāpitikā tāpasapositā amhe atīva paharantī’’ti vadanti. Tato nesaṃ posakamātāpitaropi ‘‘ime dārakā aññe dārake vihesenti dukkhāpenti, na ime saṅgahetabbā, vajjetabbā ime’’ti āhaṃsu. Tato pabhuti kira so padeso ‘‘vajjī’’ti vuccati yojanasataparimāṇena.
苦行者养育儿女而入乌苏热村乞食，白昼外出。牧人知其事，彼等云：「尊者，为出家人养育儿女者，勿使我们之儿女受累，愿尊自行其事。」苦行者答「善」。牧人次日依道而行，以花饰起旌旗，驮驼共护抵达苦行者处。苦行者言：「诸大善男子，儿女应勤奋增长，相互爱护，安住于王喜悦之五围界土，自可进城市，彼处可任抚育。」儿女闻而欢喜，养育起居。儿女为长年斗争之所戏，有时手足相击相打而哭。母父见之，语曰：「何故哭泣？」答曰：「此童酷虐者，以难为苦。」其养父母又曰：「此儿童互相争斗使彼此忧苦，不可共处，应令分开，驱散之。」该地名曰「瓦吉」，面积百余由旬。
Atha taṃ padesaṃ gopālakā rājānaṃ tosetvā aggahesuṃ. Tattha ca nagaraṃ māpetvā soḷasavassuddesikaṃ kumāraṃ abhisiñcitvā rājānaṃ akaṃsu. Rajjasampattidāyakassa kammassa katattā asambhinne eva rājakule uppannattā ca rājakumārassa puññānubhāvasañcoditā devatādhiggahitā akaṃsūti keci. Dārakassa dārikāya saddhiṃ vāreyyaṃ katvā katikaṃ akaṃsu ‘‘bāhirato dārikā na ānetabbā, ito dārikā na kassaci dātabbā’’ti. Tesaṃ paṭhamasaṃvāsena dve dārakā jātā dhītā ca putto ca. Evaṃ soḷasakkhattuṃ dve dve jātā. Tato tesaṃ dārakānaṃ yathākkamaṃ vaḍḍhantānaṃ ārāmuyyānanivāsaṭṭhānaparivārasampattiṃ gahetuṃ appahontaṃ nagaraṃ tikkhattuṃ gāvutantarena gāvutantarena parikkhipiṃsu. Tassa punappunaṃ visālīkatattā ‘‘vesālī’’tveva nāmaṃ jātaṃ. Tena vuttaṃ – ‘‘tikkhattuṃ pākāraparikkhepavaḍḍhanena visālībhūtattā vesālīti vuccatī’’ti.
后牧人悦服此地，奉献于王。建城之后，奉立已满十六年之童，启禀王事。王因功德而来住，国度富足，王族不忘初心，福德适时感召诸天护持无违。童女们共建栅栏，立篱笆，言「外女不应迎入，内女不可赠与他人」。首轮相续生两女和一子，雄雌齐生，旋复如是，至十六岁。随后，此童女们随其成长，扩置园林住宅府邸，分布于城中，村落接续，逐渐增大，成为广大。由此曰：「因筑墙围护而更增广大，名为韦萨离（Vesālī）。」如经所说：「因筑墙防护而增大，成为广大，谓之韦萨离。」
Idampi ca nagaranti na kevalaṃ rājagahasāvatthiyo yevāti dasseti. Tattha mahāvanaṃ nāmātiādi majjhimabhāṇakasaṃyuttabhāṇakānaṃ samānaṭṭhakathā. Majjhimaṭṭhakathāyañhi (ma. ni. aṭṭha. 1.146) saṃyuttaṭṭhakathāyañca (saṃ. ni. aṭṭha. 3.5.984-985) imināva nayena vuttaṃ. Dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.359) pana ‘‘mahāvaneti bahinagare himavantena saddhiṃ ekābaddhaṃ hutvā ṭhitaṃ sayaṃjātaṃ vanaṃ atthi, yaṃ mahantabhāveneva mahāvananti vuccati, tasmiṃ mahāvane. Kūṭāgārasālāyanti tasmiṃ vanasaṇḍe saṅghārāmaṃ patiṭṭhāpesuṃ. Tattha kaṇṇikaṃ yojetvā thambhānaṃ upari kūṭāgārasālāsaṅkhepena devavimānasadisaṃ pāsādaṃ akaṃsu, taṃ upādāya sakalopi saṅghārāmo kūṭāgārasālāti paññāyitthā’’ti vuttaṃ. Vanamajjhe katattā ‘‘vanaṃ nissāyā’’ti vuttaṃ. Ārāmeti saṅghārāme. Haṃsavaṭṭakacchadanenāti haṃsavaṭṭakapaṭicchannena, haṃsamaṇḍalākārenāti attho.
所谓该城不仅仅是王舍城或舍卫城也。其设有名为“大林”的中央区域，此等论释如出中部、相应部等经注。长部经注释云：「所谓大林者，是伴随喜林（般若林）和雪山合一，自然形成的大广阔森林，此即所谓大林也。森荫中有亭榭房舍，树木丛中建立僧院。僧院外围以环廊，建耳房屋，柱梁相连，宛如天宫高阁，故名为环廊耳房。」树林中称为“依托之林”。“阿拉梅蒂”即为僧院。所谓“鸿篮被盖”即被鸿篮覆盖之意，“鸿团成形”，谓成鸿团状。
Anekapariyāyenāti ettha pariyāya-saddo kāraṇavacanoti āha ‘‘anekehi kāraṇehī’’ti, ayaṃ kāyo aviññāṇakopi saviññāṇakopi evampi asubho evampi asubhoti nānāvidhehi kāraṇehīti attho. Asubhākārasandassanappavattanti kesādivasena tatthāpi vaṇṇādito asubhākārassa sabbaso dassanavasena pavattaṃ. Kāyavicchandaniyakathanti attano parassa ca karajakāye vicchandanuppādanakathaṃ. Muttaṃ vātiādinā byatirekamukhena kāyassa amanuññataṃ dasseti. Tattha ādito tīhi padehi adassanīyatāya asārakatāya majjhe catūhi duggandhatāya, ante ekena lesamattenapi manuññatābhāvamassa dasseti. Atha khotiādinā anvayato sarūpeneva amanuññatāya dassanaṃ. Chandoti dubbalarāgo. Rāgoti balavarāgo. ‘‘Kesā lomādī’’ti saṅkhepato vuttamatthaṃ vibhāgena dassetuṃ ‘‘yepi hī’’tiādi vuttaṃ. Asubhāti āgantukena subhākārena virahitattā asubhā. Asucinoti attano sabhāveneva asucino. Paṭikūlāti nāgarikassa asucikaṭṭhānaṃ viya jigucchanīyattā paṭikūlā.
多种『转法』一词，在这里作为转法语，是指借助诸多因缘而生起的作用之言。此处说『众多诸因缘所致』，意在说明此身肉体，无论是无明惑乱之时，还是觉知明了之时，皆为非美之相，亦即不净等各种不善因缘所导致之义。非美之相的现象反复呈现，好比毛发等，虽诸色等表面俱非美，但整体以观察现象来观照，仍表现为不净之相。关于身体的厌恶，是指自己与他人身体生起嫌恶之念。以放逸等烦恼为别相，表示身的不能受净之见。其开始以三重句中所述之未见、无性及不实，居中以四重臭秽，末尾虽以少许浓淡模拟，却显示无可喜悦特点。随后由嗅等所引，始终如一地显现身的无净。生厌称为嗔恨之困。嗔恨则为强烈之染爱。至于『毛发等』之说，是一种简略表述，要按照具体分述的『亦复如是』等章节去解说。所谓非美，是指因外物造成与美相反的性质；不净，则指自身本性上的不净。而反感，则如世俗人见污秽之处而生憎恶之心，是反感。
Kesā nāmete vaṇṇatopi paṭikūlā, saṇṭhānatopi gandhatopi āsayatopi okāsatopi paṭikūlāti dassento ‘‘so ca nesaṃ…pe… pañcahi kāraṇehi veditabbo’’ti āha. Manuññepi (visuddhi. 1.383; vibha. aṭṭha. 356) hi yāgupatte vā bhattapatte vā kesavaṇṇaṃ kiñci disvā ‘‘kesamissakamidaṃ, haratha na’’nti jigucchanti, evaṃ kesā vaṇṇato paṭikūlā. Rattiṃ paribhuñjantāpi kesasaṇṭhānaṃ akkavākaṃ vā makacivākaṃ vā chupitvā tatheva jigucchanti, evaṃ saṇṭhānatopi paṭikūlā. Telamakkhanapupphadhūpādisaṅkhāravirahitānañca kesānaṃ gandho paramajeguccho hoti, tato jegucchataro aggimhi pakkhittānaṃ. Kesā hi vaṇṇasaṇṭhānato appaṭikūlāpi siyuṃ, gandhena pana paṭikūlāyeva. Yathā hi daharassa kumārakassa vaccaṃ vaṇṇato haliddivaṇṇaṃ, saṇṭhānatopi haliddipiṇḍasaṇṭhānaṃ, saṅkāraṭṭhāne chaḍḍitañca uddhumātakakāḷasunakhasarīraṃ vaṇṇato tālapakkavaṇṇaṃ, saṇṭhānato vaṭṭetvā vissaṭṭhamudiṅgasaṇṭhānaṃ, dāṭhāpissa sumanamakuḷasadisāti ubhayampi vaṇṇasaṇṭhānato siyā appaṭikūlaṃ, gandhena pana paṭikūlameva, evaṃ kesāpi siyuṃ vaṇṇasaṇṭhānato appaṭikūlā, gandhena pana paṭikūlāyevāti.
以毛发为名，毛的颜色、结集、气味、所存、所着，皆为应厌之对象，据此说『此乃其五种因缘当知』。即使看到出家人或居士的头发颜色，也会产生憎恶心，称为毛色厌恶。夜晚梳理头发，或将头发结成蓬乱、紧凑等发结，也令人厌恶，因此结集亦为厌恶之因。凡去除油脂、糊状物、花香等装饰的头发，其气味极为令人厌恶，尤以发臭最甚，尤如燃烧时的臭味。即使头发颜色结集尚不甚厌，但因气味令人极端憎恶。譬如孩童嘴唇呈黄色，其结集亦为黄；体上丢弃的枯叶形状黄斑，及因污秽而变色的掌心和脚底，均在颜色和结集方面显得不美，但因气味更加恶臭。所以即使头发颜色结集尚可，气味却完全令人憎恶，故头发甚至因气味而不堪亲近。
Yathā pana asuciṭṭhāne gāmanissandena jātāni sūpeyyapaṇṇāni nāgarikamanussānaṃ jegucchāni honti aparibhogāni, evaṃ kesāpi pubbalohitamuttakarīsapittasemhādinissandena jātattā jegucchāti idaṃ tesaṃ āsayato pāṭikulyaṃ. Ime ca kesā nāma gūtharāsimhi uṭṭhitakaṇṇakaṃ viya ekatiṃsakoṭṭhāsarāsimhi jātā, te susānasaṅkāraṭṭhānādīsu jātasākaṃ viya parikhādīsu jātakamalakuvalayādipupphaṃ viya ca asuciṭṭhāne jātattā paramajegucchāti idaṃ tesaṃ okāsato pāṭikulyaṃ. Yathā ca kesānaṃ, evaṃ sabbakoṭṭhāsānañca vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā paṭikūlatā veditabbāti āha ‘‘evaṃ lomādīna’’nti. Pañcapañcappabhedenāti ettha bāhiratthasamāso daṭṭhabbo pañca pañca pabhedā etassāti pañcapañcappabhedoti.
如同村落附近不洁秽处生长的腐烂稻穗，令世俗人厌恶不已，不能饱食；头发若为发性红色或橘色、黄花色、腊色等不净根本而生出，也令人厌恶，此为其气味所感之厌恶。所谓头发，乃生于髻部类似鸟窝之处，叁十多万根构成的团块，因其不善之结集处，像是枯萎花、莲花、蓬花等，居于污秽处故最令人憎恶；这是其所着处的厌恶。头发全部的结集、颜色、气味、所着及所存处所均有五种厌恶，可称『毛发诸类』。所谓五五分别，是指五者中分别又有五种别分，外在表现应如是分明观察。
Saṃvaṇṇentoti vitthārento. Asubhāyāti asubhamātikāya. Phātikammanti bahulīkāro. Pañcaṅgavippahīnaṃ pañcaṅgasamannāgatanti ettha kāmacchando byāpādo thinamiddhaṃ uddhaccakukkuccaṃ vicikicchāti imesaṃ pañcannaṃ nīvaraṇānaṃ pahānavasena pañcaṅgavippahīnatā veditabbā. Na hi etesu appahīnesu jhānaṃ uppajjati, tenassetāni pahānaṅgānīti vuccanti. Kiñcāpi hi jhānakkhaṇe aññepi akusalā dhammā pahīyanti, tathāpi etāneva visesena jhānantarāyakarāni. Kāmacchandena hi nānāvisayapalobhitaṃ cittaṃ na ekattārammaṇe samādhiyati, kāmacchandābhibhūtaṃ vā cittaṃ na kāmadhātuppahānāya paṭipadaṃ paṭipajjati, byāpādena ca ārammaṇe paṭihaññamānaṃ na nirantaraṃ pavattati, thinamiddhābhibhūtaṃ akammaññaṃ hoti, uddhaccakukkuccaparetaṃ avūpasantameva hutvā paribbhamati, vicikicchāya upahataṃ jhānādhigamasādhikaṃ paṭipadaṃ nārohati. Iti visesena jhānantarāyakarattā etāneva pahānaṅgānīti vuttāni.
所谓细致展开，指说明其全部非美性质。『破坏者』是指破坏身体净善之多者。所谓『五盖缺乏五盖俱足』则于此处指欲望、嗔恨、昏沉、掉举焦虑、怀疑五盖的消除，谓五盖被废除。若五盖未尽被破除时禅定难生，故谓以消除五盖为条件成立。欲是对种种对象的贪恋，令心无法一境专注；欲战胜时，心方能发起断欲之路。嗔则因反感对象干扰，而不断动摇心。昏沉则昏昧懒眠，掉举焦虑则烦躁心乱，怀疑则妨害禅定取得。故此五盖为禅之障碍，必须断除。
Yasmā pana vitakko ārammaṇe cittaṃ abhiniropeti, vicāro anuppabandhati, tehi avikkhepāya sampāditapayogassa cetaso payogasampattisambhavā pīti pīnanaṃ, sukhañca upabrūhanaṃ karoti, atha naṃ sasampayuttadhammaṃ etehi abhiniropanānubandhanapīnanaupabrūhanehi anuggahitā ekaggatā ekattārammaṇe samaṃ sammā ādhiyati, tasmā vitakko vicāro pīti sukhaṃ cittekaggatāti imesaṃ pañcannaṃ uppattivasena pañcaṅgasamannāgatatā veditabbā. Uppannesu hi etesu pañcasu jhānaṃ uppannaṃ nāma hoti, tenassa etāni pañca samannāgataṅgānīti vuccanti. Tasmā na etehi samannāgataṃ aññadeva jhānaṃ nāma atthīti gahetabbaṃ. Yathā pana aṅgamattavaseneva caturaṅginī senā, pañcaṅgikaṃ tūriyaṃ aṭṭhaṅgiko ca maggoti vuccati, evamidampi aṅgamattavaseneva ‘‘pañcaṅgika’’nti vā ‘‘pañcaṅgasamannāgata’’nti vā vuccatīti veditabbaṃ.
因思维使心着缘，念考察心境，但次第不能连贯，依此不散乱而成心之安住，生喜乐，喜乐又引发轻安舒服。以此相续的思维与考察生起，伴随欢喜和轻安，心聚合专一而得正确入定。此即五盖俱足之详情。正如四方相等之四分军队，禅的第四禅即八正道，是具备五盖者方能称五盖俱足。禅若缺此，非真禅定也应当了解。
Etāni ca pañcaṅgāni kiñcāpi upacārakkhaṇepi atthi, atha kho upacāre pakaticittato balavatarāni, idha pana upacāratopi balavatarāni rūpāvacarakkhaṇappattāni. Ettha hi vitakko suvisadena ākārena ārammaṇe cittaṃ abhiniropayamāno uppajjati, vicāro ativiya ārammaṇaṃ anumajjamāno, pītisukhaṃ sabbāvantampi kāyaṃ pharamānaṃ. Teneva vuttaṃ ‘‘nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hotī’’ti. Cittekaggatāpi heṭṭhimamhi samuggapaṭale uparimaṃ samuggapaṭalaṃ viya ārammaṇe suphusitā hutvā uppajjati. Ayametesaṃ itarehi viseso, tasmā ‘‘pañcaṅgasamannāgata’’nti appanājhānameva visesetvā vuttaṃ.
这五蕴于辅助修习中也存在，辅助定力尤强，在此辅助定的境界，色等五蕴皆受五盖调伏。观禅定者，思维安住时身心生起愉悦，或身体所感最轻快者；如此岀现如同上下两层园田般令人愉悦的定境，此为诸禅特异之处。故称五盖俱足仅指正定禅定特征。
Tividhakalyāṇaṃ dasalakkhaṇasampannanti ettha pana jhānassa ādimajjhapariyosānavasena tividhakalyāṇatā, tesaṃyeva ādimajjhapariyosānānaṃ lakkhaṇavasena dasalakkhaṇasampannatā veditabbā. Vitthāranayaṃ panettha sayameva pakāsayissati. Kilesacorehi anabhibhavanīyattā jhānaṃ ‘‘cittamañjūsa’’nti vuttaṃ. Nissāyāti pādakaṃ katvā.
所谓三种善妙十相成就，指的是禅那之始、中、末三种阶段的善妙属性，三者皆以始、中、末之特征表现十相之具足。其细节在此处自会明示。禅那能断恶业贼故，被称为“清净心”。“依止”之意为构筑根基。
Dasalakkhaṇavibhāvaneneva tividhakalyāṇatāpi vibhāvitā hotīti dasalakkhaṇaṃ tāva dassento ‘‘tatrimānī’’tiādimāha. Tattha pāripanthikato cittavisuddhītiādīnaṃ padānaṃ attho ‘‘tatrāyaṃ pāḷī’’tiādinā vuttapāḷivaṇṇanāyameva āvi bhavissati. Tatrāti tasmiṃ dasalakkhaṇavibhāvane. Paṭipadāvisuddhīti paṭipajjati jhānaṃ etāyāti paṭipadā, gotrabhupariyosāno pubbabhāgiyo bhāvanānayo. Paripanthato visujjhanaṃ visuddhi, paṭipadāya visuddhi paṭipadāvisuddhi. Sā panāyaṃ yasmā jhānassa uppādakkhaṇe labbhati, tasmā vuttaṃ ‘‘paṭipadāvisuddhi ādī’’ti. Upekkhānubrūhanāti visodhetabbatādīnaṃ abhāvato jhānapariyāpannāya tatramajjhattupekkhāya kiccanipphattiyā anubrūhanā. Sā panāyaṃ yasmā visesato jhānassa ṭhitikkhaṇe labbhati, tena vuttaṃ ‘‘upekkhānubrūhanā majjhe’’ti. Sampahaṃsanāti tattha dhammānaṃ anativattanādisādhakassa ñāṇassa kiccanipphattivasena pariyodapanā. Sā pana yasmā jhānassa osānakkhaṇe pākaṭā hoti, tasmā vuttaṃ ‘‘sampahaṃsanā pariyosāna’’nti. Imāni tīṇi lakkhaṇānīti paripanthato cittassa visujjhanākāro, majjhimassa samathanimittassa paṭipajjanākāro, tattha pakkhandanākāroti imāni tīṇi jhānassa ādito uppādakkhaṇe appanāppattilakkhaṇāni. Tehi ākārehi vinā appanāppattiyā abhāvato asati ca appanāyaṃ tadabhāvato ādikalyāṇañceva visuddhipaṭipadattā yathāvuttehi lakkhaṇehi samannāgatattā ca tilakkhaṇasampannañca. Iminā nayena majjhapariyosānalakkhaṇānañca yojanā veditabbā.
十相成就的分别即显现三种善妙，因此说“三者”起始。此处按条理解释诸如心净之类的词义，此乃巴利文注释的用法。所谓“三者”，意指在对十相成就的分析中。修道的正行即是禅那，是众种之根本、前行课程及修习方法。正行有其净化之法，修道亦有净化之义。在升起禅那时此种正行得成，故称“正行净”。“舍心增长”，指无清净时禅那中等舍心增长，因而说“舍心增长”。“分别”，谓洞察法之过失等，显现时称“分别正行”。这三相即对应心净、调心正念及念舍的特征，乃禅那起始时安住的标志。无此三者，禅那不成；因有此三者，禅那与正行净、十相成就及三法标识俱备。由此可见，应以中阶段的三相标志为纽带来认识这三种特性。
Keci pana ‘‘paṭipadāvisuddhi nāma sasambhāriko upacāro, upekkhānubrūhanā nāma appanā, sampahaṃsanā nāma paccavekkhaṇā’’ti vaṇṇayanti, taṃ na yuttaṃ. Tathā hi sati ajhānadhammehi jhānassa guṇasaṃkittanaṃ nāma kataṃ hoti. Na hi bhūmantaraṃ bhūmantarapariyāpannaṃ hoti, pāḷiyā cetaṃ virujjhati. ‘‘Ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hoti upekkhānubrūhitañca ñāṇena ca sampahaṃsita’’nti (paṭi. ma. 1.158) hi pāḷiyaṃ vuttaṃ. Ettha hi ekattagataṃ cittanti indriyānaṃ ekarasabhāvena ekaggatāya ca sikhāppattiyā tadanuguṇaṃ ekattagataṃ sasampayuttaṃ appanāppattaṃ cittaṃ vuttaṃ, tasseva ca paṭipadāvisuddhipakkhandatādi anantaraṃ vuccate. Tasmā pāḷiyaṃ ekasmiṃyeva appanācittakkhaṇe paṭipadāvisuddhiādīnaṃ vuttattā antoappanāyameva parikammāgamanavasena paṭipadāvisuddhi, tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā, dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā ca veditabbā.
但亦有说“正行净即是俱足之善妙分别执，舍心增长即是安住，分别即是检讨”的，此说不合正理。因为正念存在于非禅那法中仅表现禅那性质。其无须跨越而是内涵相涉。注释云：“一心一境界，正行净带舍心增长和分别”。此处的一心，指由根除诸根而一心不散的定境心，并以此为基础的正行净等依次随现。因此巴利文中依据禅那定作业得善妙净时，正行净等即紧随其后。故巴利文云，正行净等以同一定心时相后续显现。此乃正行净在一定的定心时实现，舍心增长与正行净一体，两者相承，分别即用以洞察法之过失与其内涵之功能性检讨。
Kathaṃ? Yasmiṃ (paṭi. ma. aṭṭha. 2.1.158; visuddhi. 1.175) vāre appanā uppajjati , tasmiṃ yo nīvaraṇasaṅkhāto kilesagaṇo tassa jhānassa paripantho, tato cittaṃ visujjhati, visuddhattā āvaraṇavirahitaṃ hutvā majjhimaṃ samathanimittaṃ paṭipajjati. Majjhimaṃ samathanimittaṃ nāma samappavatto appanāsamādhiyeva, līnuddhaccasaṅkhātānaṃ ubhinnaṃ antānaṃ anupagamanena majjhimo, savisesaṃ paccanīkadhammānaṃ vūpasamanato samatho, yogino sukhavisesānaṃ kāraṇabhāvato nimittanti katvā. Tassa pana appanācittassa anantarapaccayabhūtaṃ gotrabhucittaṃ satipi parittamahaggatabhāvabhede paccayapaccayuppannabhāvabhede ca ekissāyeva santatiyā pariṇāmūpagamanato ekasantatipariṇāmanayena tathattaṃ appanāsamādhivasena samāhitabhāvaṃ upagacchamānaṃ majjhimaṃ samathanimittaṃ paṭipajjati nāma. Evaṃ paṭipannattā tathattupagamanena tattha pakkhandati nāma. Yasmiñhi khaṇe tathattaṃ majjhimaṃ samathanimittaṃ paṭipajjati, tasmiṃyeva khaṇe tathattupagamanena appanāsamādhinā samāhitabhāvūpagamanena tattha pakkhandati nāma. Evaṃ tāva purimasmiṃ gotrabhucitte vijjamānā paripanthavisuddhimajjhimasamathappaṭipattipakkhandanākārā āgamanavasena nipphajjamānā paṭhamassa jhānassa uppādakkhaṇeyeva paṭipadāvisuddhīti veditabbā. Teyeva hi ākārā paccayavisesato jhānakkhaṇe nipphajjamānā paṭipadāvisuddhīti vuttā.
何以故？当禅那显现，烦恼诸构想如障碍因缘，此时心净，因脱去碍障而得中心调治相。此中心调治相是通过调定禅那的对境所现，指对能灭除烦恼之对境。禅修者以此为起因，内心从有别的散乱状态渐趋平息形成中心调治相。紧接着具足一境心状态，因其连续变化，呈现定力而成的调心状态称之为中心调治相。依此行者得禅那，以其真如法性运作时说为正行。真如法性一次入定又一次离定，因定力平稳而有连续之正行。故一有真如中心调治修行，则出现依此连续流转的界限内正行净。此表现得禅那初起即正行净的意义。
Evaṃ visuddhassa pana tassa cittassa puna sodhetabbābhāvato visodhane byāpāraṃ akaronto visuddhaṃ cittaṃ ajjhupekkhati nāma. Samathabhāvūpagamanena samathappaṭipannassa puna samādhāne byāpāraṃ akaronto samathappaṭipannaṃ ajjhupekkhati nāma. Samathappaṭipannabhāvato eva cassa kilesasaṃsaggaṃ pahāya ekattena upaṭṭhitassa puna ekattupaṭṭhāne byāpāraṃ akaronto ekattupaṭṭhānaṃ ajjhupekkhati nāma. Evaṃ tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā veditabbā.
如此，心得净后仍须保持无染净心，专注无分别观察使之不存退失，称之为安住正念。以定相入定修习时，安住定行便是持守三摩地行。因此断除烦恼缠累而单一心执守正念，称为正念守护。由此在中等阶段以舍心增长行为有作为，舍弃杂染无分割地保持一心安住即是舍，依此观察法之过失等以其观察之性加以断除即为分别。因而，此种安住正念称为舍心增长，分别乃检讨之意。
Ye panete evaṃ upekkhānubrūhite tasmiṃ jhānacitte jātā samādhipaññāsaṅkhātā yuganaddhadhammā aññamaññaṃ anativattamānā hutvā pavattā, yāni ca saddhādīni indriyāni nānākilesehi vimuttattā vimuttirasena ekarasāni hutvā pavattāni, yañcesa tadupagaṃ tesaṃ anativattanaekarasasabhāvānaṃ anucchavikaṃ vīriyaṃ vāhayati, yā cassa tasmiṃ khaṇe pavattā āsevanā, sabbepi te ākārā yasmā ñāṇena saṃkilesavodānesu taṃ taṃ ādīnavañca ānisaṃsañca disvā tathā tathā sampahaṃsitattā visodhitattā pariyodāpitattā nipphannā, tasmā dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā veditabbāti vuttaṃ.
若禅定中，安住有舍心增长时起三昧慧，三昧慧与三昧俱足，彼此之间相互渗透流转。于此生起的信心及根能自由解脱诸烦恼，以无分别的统一喜乐流运。此信心等于从无分心解脱，以单一喜悦生起并持续流转，此种行为所引发的内心愈加稳定牢固。因诸法依于智慧观察染污过失，能见其内在危险和缘起因果，令心安住清净淳善，能将不纯净事物清理解释完满，故称“分别正行”。
Atha kasmā sampahaṃsanāva ‘‘pariyosāna’’nti vuttā, na upekkhānubrūhanāti? Yasmā tasmiṃ bhāvanācitte upekkhāvasena ñāṇaṃ pākaṭaṃ hoti, tasmā ñāṇakiccabhūtā sampahaṃsanā ‘‘pariyosāna’’nti vuttā. Tathā hi appanākāle bhāvanāya samappavattiyā paṭipakkhassa ca suppahānato paggahādīsu byāpārassa akātabbato ajjhupekkhanāva hoti. Yaṃ sandhāya vuttaṃ ‘‘samaye cittassa ajjhupekkhanā visuddhaṃ cittaṃ ajjhupekkhatī’’ti ca ādi. Sā panāyaṃ ajjhupekkhanā ñāṇassa kiccasiddhiyā hoti visesato ñāṇasādhanattā appanābyāpārassa, tasmā ñāṇakiccabhūtā sampahaṃsanā ‘‘pariyosāna’’nti vuttā. Evaṃ tividhāya paṭipadāvisuddhiyā laddhavisesāya tividhāya upekkhānubrūhanāya sātisayaṃ paññindriyassa adhimattabhāvena catubbidhāpi sampahaṃsanā sijjhatīti āgamanupekkhāñāṇakiccavasena dasapi ākārā jhāne eva veditabbā.
又何以宣称万法终结为『终止』，而非无记涅槃呢？此中之理由在于，以修习心为因缘，凭无染无碍的舍念，智慧方能现前清晰。因此，因智慧任务而成就的摧毁，称为『终止』。如实而言，在专注禅定不到时，修习尚未成熟，因其对对症对象的对治行为未能完全展开，而出现放逸现象。如经中所说，“当时心之放逸，清净心即生”，此处的放逸，是为了达成智慧的使命，特别是在专注禅修功用上之放逸，因此被称为因智慧任务的摧毁，即『终止』。如此，以三种道途纯净为殊胜结果，划分三种舍念展开，依正念根之增长，自显并证这四种摧毁，遂由此智慧任务的摧毁，知见者十法，唯可从禅定境界获得认识。
Evaṃtividhattagataṃ cittantiādīni tasseva cittassa thomanavacanāni. Tattha evaṃ tividhattagatanti evaṃ yathāvuttena vidhinā paṭipadāvisuddhipakkhandanaupekkhānubrūhanañāṇasampahaṃsanāvasena tividhabhāvaṃ gataṃ. Vitakkasampannanti kilesakkhobhavirahitattā vitakkena sundarabhāvamupagataṃ. Cittassa adhiṭṭhānasampannanti tasmiṃyeva ārammaṇe cittassa nirantarappavattisaṅkhātena adhiṭṭhānena sampannaṃ anūnaṃ. Yathā adhiṭṭhānavasiyaṃ adhiṭṭhānanti jhānappavatti, tathā idhāpi cittassa adhiṭṭhānanti cittekaggatāpi yujjati. Tena hi ekasmiṃyeva ārammaṇe cittaṃ adhiṭṭhāti, na ettha vikkhipatīti. Samādhisampannanti visuṃ vuttattā pana vuttanayeneva gahetabbo. Atha vā samādhisseva jhānaṅgasaṅgahitattā ‘‘cittassa adhiṭṭhānasampanna’’nti jhānaṅgapañcakavasena vuttaṃ. Samādhisampannanti indriyasaṅgahitattā indriyapañcakavasena.
所谓的三种心类及其余，都是同一心之不同称谓。其中心为三类所到，是指经由于修习道途之纯净，在断除时及展开舍念训诂智慧之功用中，依三种内涵而生成。一种是带有念头的，意指心远离烦恼诱惑，以净念提升其清净美妙。称为念头充足。另一种称为定根具足，即心于某一法境不断起用专注所成就，至少具有一定的坚住力。如禅定中有定根者，称为禅定开展，如此此处心亦具定根，即心专注凝合，非离散。再者，是定具足者，当以佛经说法为据，包括定之五法。谓定具足者，是指五根等具摄聚。故或说定具足专指禅定诸因素合一之相，也指五根具足。
Asubhasaññāparicitenāti sakalaṃ kāyaṃ asubhanti pavattāya saññāya sahagatattā jhānaṃ asubhasaññā, tena paricitena paribhāvitena. Cetasāti cittena. Bahulanti abhiṇhaṃ. Viharatoti viharantassa, asubhasamāpattibahulassāti attho. Methunadhammasamāpattiyāti methunadhammena samaṅgibhāvato. Paṭilīyatīti ekapassena nilīyati nilīnaṃ viya hoti. Paṭikuṭatīti saṅkucati. Paṭivattatīti nivattati. Na sampasārīyatīti na visarati, abhirativasena na pakkhandatīti attho. Atha vā paṭilīyatīti saṅkucati tattha paṭikūlatāya saṇṭhitattā. Paṭikuṭatīti apasakkati na upasakkati. Paṭivattatīti nivattati, tato eva na sampasārīyatīti. Nhārudaddulanti nhārukhaṇḍaṃ nhāruvilekhanaṃ vā.
所谓不净观熟悉者，是指整个身心因不净染污而生起的认知，俗称色身观，即因认知不净相，与禅定相应而得禅境。‘心’者即意念，‘多数’是常见之义，‘住’是指修习者的活动。‘在住’表禅定者，多指不净观之多起缘故。‘合相’则是指因色身相续和合而生起，此‘合’之义。‘渐入’谓一念轻微进入。‘偏曲’是指心的拘束收敛。‘反转’是指回转返向。‘不散转’意谓心不流散，不逃离，不随意裂散。另有‘渐入’指心收缩，‘偏曲’指不偏正，‘反转’指回转乃至不散转。‘淋湿’指湿润或狭长的痕迹。
Addhamāsanti accantasaṃyoge upayogavacanaṃ. Paṭisallīyitunti yathāvuttakālaṃ paṭi paṭi divase divase samāpattiyaṃ dhammacintāya cittaṃ nilīyituṃ. Payuttavācanti paccayapaṭisaṃyuttavācaṃ, buddhā imesu divasesu piṇḍāya na caranti, vihāreyeva nisīdanti, tesaṃ dinnaṃ mahapphalaṃ hotīti ādivacanaṃ.
‘半日’是极密聚之用语。‘经过忍受’指按时分每日对修习法的思惟，心运作如丝线般收敛不散。‘结合语’指条件相续而结相应之义。佛陀在这些日子中不出行乞食，皆于僧舍中静坐，故称其日中得大果报。此为开端句。
Kalyāṇūpanissayavasenāti pabbajjāya upanissayavasena. Pare kirāti kira-saddo arucisūcanattho. Tenāha ‘‘idaṃ pana icchāmatta’’nti, pavattiajānanaṃ ārocayitābhāvo ñāte nivāraṇañcāti idaṃ tesaṃ icchāmattaṃ , na pana kāraṇanti attho. Apare pana vadanti ‘‘etasmiṃ kira aḍḍhamāse na koci buddhaveneyyo ahosi, atha satthā imaṃ aḍḍhamāsaṃ phalasamāpattisukhena vītināmessāmi, iti mayhañceva sukhavihāro bhavissati, anāgate ca pacchimā janatā ‘satthāpi gaṇaṃ pahāya ekako vihāsi, kimaṅgaṃ pana maya’nti diṭṭhānugatiṃ āpajjissati, tadassa bhavissati dīgharattaṃ hitāya sukhāyāti iminā kāraṇena evamāhā’’ti. Neva koci bhagavantaṃ upasaṅkamatīti ṭhapetvā piṇḍapātanīhārakaṃ añño koci neva bhagavantaṃ upasaṅkamati, bhikkhusaṅgho pana satthu vacanaṃ sampaṭicchitvā ekaṃ bhikkhuṃ adāsi. So pātova gandhakuṭipariveṇasammajjanamukhodakadantakaṭṭhadānādīni sabbakiccāni tasmiṃ tasmiṃ khaṇe katvā apagacchati.
所谓‘善依止’，是指依止出家之因缘。‘彼此’为‘似是而非’之词，表不悦情绪。经曰‘此处不过是想要罢了’，意在说明当时没有启示事实的缘故，更无阻碍已经知晓。这是指他们的执着情绪，只是想要而非实据。另有人释曰‘此处似乎在半年内，不曾有觉悟正法者。于是，教师便说：我将于此半年闲居安乐，余生有后人见我孤独处在一隅，遂产生错误念想，谓“老师弃众群独处一方，此人无所事事”，于长远安乐而说如此世间因缘。’因而如此语。无人能前往佛陀所处乞食、送饮水、理发剃须等事，反倒是出家众依师言，委付一人负责。此人终日于香油灯旁洗浴、剃除首发长须，时时刻刻恭敬完成各种供养之事。
Anekakāraṇasammissoti ettha kāyassa asuciduggandhajegucchapaṭikūlatāva anekakāraṇaṃ. Maṇḍanakapakatikoti alaṅkārakasabhāvo. Koci taruṇopi yuvā na hoti, koci yuvāpi maṇḍanakajātiko na hoti yathā upasantasabhāvo ālasiyabyasanādīhi vā abhibhūto, idha pana daharo ceva yuvā ca maṇḍanakajātiko ca adhippeto. Paṭhamayobbanaṃ nāma pannarasavassato yāva dvattiṃsa saṃvaccharāni, soḷasavassato vā yāva tettiṃsa vassāni. Kuṇapanti matakaḷevaraṃ, ahissa kuṇapaṃ ahikuṇapaṃ. Evaṃ itarānipi. Atipaṭikūlajigucchanīyasabhāvato cettha imāneva tīṇi vuttānīti veditabbāni. Aññesañhi sasasūkarādīnaṃ kuṇapaṃ manussā kaṭukabhaṇḍādīhi abhisaṅkharitvā paribhuñjantipi, imesaṃ pana kuṇapaṃ abhinavampi jigucchantiyeva, ko pana vādo kālātikkamena pūtibhūte. Atipaṭikūlajigucchanīyatā ca nesaṃ ativiya duggandhatāya, sā ca ahīnaṃ tikhiṇakopatāya kukkuramanussānaṃ odanakummāsūpacayatāya ca sarīrassa hotīti vadanti.
所谓‘多缘混杂’，是指身上污秽污臭杂乱伴杂多因，如华饰聚合之貌。有些年轻人未及成壮年，有些青年虽有装扮但性格懒惰颓废等压制。一时情形乃十四五年间，或十六至三十年不等。所谓‘匿体’意即隐蔽腐败，不清洁、不体面、不舒展、不迴转、不流散、不错乱、不破散、不离散之义。‘湿润潮湿’谓具湿气，形似潮湿之迹。由此可知，今天此三种训诂应当如此认识。某些带有猪狗等恶习的人，因收集酸腐之物常作饮食，故此为世俗所谓污浊恶臭。其过甚恶臭尤甚，且饱含恶性愤怒，继而有驳对犬类人畜的反叛及行为违法，体态状态表明此因缘所致。
Samaṇakuttakoti samaṇakiccako, kāsāvanivāsanādivasena samaṇakiccakārīti vuttaṃ hoti . Tenāha ‘‘samaṇavesadhārako’’ti. Sabbamakaṃsūti puthujjanā sāvajjepi tattha anavajjasaññino hutvā karaṇakārāpanasamanuññatādibhedaṃ sabbamakaṃsu. Lohitakanti ettha ‘‘lohitagata’’ntipi paṭhanti. Vaggūti matā vaggumatā. Puññasammatāti pujjabhavaphalanibbattanena sattānaṃ punanena visodhanena puññanti sammatā. Pavāhessāmīti gamayissāmi, visodhessāmīti attho.
同样从事沙门工作的称为同类沙门。从事沙门工作的依据是污秽伏藏的所有体以及其他紧随其后的特征，如此称为沙门。从此引申“沙门斥除者”的称呼。所谓“萨巴玛坷”(Sabbamakaṃ)指凡夫，凡夫虽然行为有瑕疵，但常自以为无过失，不明辨恶业与非恶业的分别，所以凡夫称为萨巴玛坷。所谓“罗希塔干提”(Lohitaka)此处亦作“生血者”意思。所谓“瓦格古”(Vaggu)是“部类”之意。所谓“普尼亚萨玛塔”(Puññasammata)指因有善业所结的果报轮回中，称为善。所谓“帕瓦海萨米”(Pavāhessāmī)是我将去，我将离开，我将净化的意思。
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163. Māradheyyaṃ vuccati tebhūmakā dhammā. Vacanatthato pana mārassa dheyyaṃ māradheyyaṃ. Dheyyanti ṭhānaṃ vatthu nivāso gocaro. Māro vā ettha dhiyati tiṭṭhati pavattatīti māradheyyaṃ, māroti cettha kilesamāro adhippeto, kilesamāravaseneva ca devaputtamārassa kāmabhave ādhipaccanti. Māravisayaṃ nātikkamissatīti cintetvāti evamayaṃ saṃvegaṃ paṭilabhitvā māravisayaṃ atikkameyyāpi, mayā pana evaṃ vutte uppannaṃ saṃvegaṃ paṭippassambhetvā māravisayaṃ nātikkamissatīti evaṃ cintetvā. Dvivacananti dvikkhattuṃ vacanaṃ, āmeḍitavacananti vuttaṃ hoti. Niyojentīti ettha ayaṃ andhabālā devatā evaṃ uppannasaṃvegamūlakaṃ samaṇadhammaṃ katvā ‘‘ayaṃ māravisayaṃ atikkameyyāpī’’ti cintetvā attano aññāṇatāya ‘‘matā saṃsārato muccantī’’ti evaṃladdhikāpi samānā attano laddhivasena matā bhikkhū saṃsārato muccantīti imamatthaṃ anupaparikkhitvā taṃ tattha niyojesīti veditabbaṃ.
163. “魔可到之地”指三界诸法。从词义角度讲，当所谓魔的驻足之地即称为“魔所到”之地。所谓“可到”指处所、地基、住处及活动场所。魔在此即意谓魔执着、立止、活动，故称“魔可到”，此处魔为烦恼魔主，具魔烦恼之身，类似天子魔的欲界作祟。因思虑此魔境不可逾越，因而获得心生的警觉与振奋。虽说得此警觉，亦因观照魔境，心确认不可超过，所以仍心念此事。所谓“双言”(Dvivacana)即对立两句话；“骂严提瓦卡那提”(Āmeḍitavacana)指传说中的表达。所谓“拘留”说，此魔是瞽者、愚者天神，因起如是心生警觉，断定自己与世俗的束缚，心生“我已从轮回中解脱”之念，以此坚定自得的成就感，诸比库亦同此见，以此功德为据，自以为已从轮回解脱，非当细察事实，而证实此魔境非真超越，宜当辨识。
Kiñcāpi asubhakathaṃ kathentena bhagavatā yathā tesaṃ bhikkhūnaṃ maraṇabhayaṃ na bhavissati, tathā desitattā bhikkhūnañca taṃ dhammakathaṃ sutvā asubhabhāvanānuyogena kāye vigatachandarāgatāya maraṇassa abhipatthitabhāvato bhayaṃ natthi, taṃ pana asihatthaṃ tathā vicarantaṃ disvā tadaññesaṃ bhikkhūnaṃ uppajjanakabhayaṃ sandhāya ‘‘hotiyeva bhaya’’ntiādi vuttanti vadanti. ‘‘Attanāpi attānaṃ jīvitā voropenti, aññamaññampi jīvitā voropentī’’ti vuttattā ‘‘sabbānipi tāni pañca bhikkhusatāni jīvitā voropesī’’ti idaṃ yebhuyyavasena vuttanti gahetabbaṃ. Appakañhi ūnamadhikaṃ vā gaṇanūpagaṃ na hotīti ‘‘pañcasatānī’’ti vuttaṃ. Tasmā ye ca attanāva attānaṃ aññamaññañca jīvitā voropesuṃ, te ṭhapetvā avasese puthujjanabhikkhū sabbe ca ariye ayaṃ jīvitā voropesīti veditabbaṃ.
无论何时，若世尊以不善之言教诲，使各比库不生畏死之心，如是说。闻此教义，诸比库因修习不善之观，身体消除欲念及嗜欲，基于对死的实际追求，并无恐怖。察见此种无烦恼状态中流露出的异样反应，乃知诸比库因久修此法，生起超越担忧惧怖之境，如是类比，则可知“恐惧即是恐惧”之理。此处亦言及“自己也连自己生命皆能舍弃，彼此间亦如是”，乃至“诸五百比库皆能舍命”，须辨证理解。若较少或微小数字作比，不足为真数，故言“五百比库”。是故辨识那些舍己舍人生命者，乃通常凡夫比库，然诸圣者不同，此乃要知之处。
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164.Paṭisallānā vuṭṭhitoti ettha paṭisallānanti tehi tehi sattasaṅkhārehi paṭinivattitvā apasakkitvā sallānaṃ nilīyanaṃ vivecanaṃ, kāyacittehi tato vivittatā ekībhāvoti vuttaṃ hoti. Tenāha ‘‘ekībhāvato’’ti , pavivekatoti attho. Ekībhāvoti hi kāyacittaviveko vutto. Vuṭṭhitoti tato duvidhavivekato bhavaṅguppattiyā rūpārammaṇādisaṅkhārasamāyogena gahaṭṭhapabbajitādisattasamāgamena ca apeto. Uddesaṃ paripucchaṃ gaṇhantīti attano attano ācariyānaṃ santike gaṇhanti. Kāmaṃ dasānussatiggahaṇeneva ānāpānassatipi gahitā, sā pana tattha sannipatitabhikkhūsu bahūnaṃ sappāyā sātthikā ca, tasmā puna gahitā. Tathā hi bhagavā tameva kammaṭṭhānaṃ tesaṃ bhikkhūnaṃ kathesi. Āhāre paṭikūlasaññā asubhakammaṭṭhānasadisā, cattāro pana āruppā ādikammikānaṃ ananurūpāti tesaṃ idha aggahaṇaṃ daṭṭhabbaṃ.
164.所谓“自奢厌起”是指依诸分别行逐一转回，斥弃烦恼之灭绝，展开省察与散逸之意，身心由此得到清静合一。所谓“合一”即意指分离与无散漫。所谓“自奢厌起”是内外二重分别生起时，即断集净熄灭之名。由此由由处安住，并能与同修师长聚会相应。用呼吸念法抓执欲趣及念近法。盖此处诸比库会合甚多，和合而庄严，故再加以维护。正如世尊亦为他们宣说此修习场所。谓食戒所令起之不相宜观，即不净及四无色界之最初修持，都应于此处知晓重点。
Vesāliṃ upanissāyāti vesālīnagaraṃ gocaragāmaṃ katvā. Upaṭṭhānasālāyanti dhammasabhāyaṃ. Muhuttenevāti satthari saddhamme ca gāravena upagatabhikkhūnaṃ vacanasamanantarameva uṭṭhahiṃsūti katvā vuttaṃ. Buddhakāle kira bhikkhū bhagavato sandesaṃ sirasā sampaṭicchituṃ ohitasotā viharanti. Yassāti yassa kattabbassa. Kālanti desanākālaṃ sandhāya vadati.
依据韦萨离城而说，韦萨离城是诸所依止的居住之地。所谓法会所即是论法集合之所。所谓“一时之间”，是指刚刚说完世尊正法后，受法尊重的比库们即刻起立不暴力的行为。所谓“世尊时代”，指比库们为表敬意，亲近并奉行世尊教法。所谓“所当行者”乃讲经时机与缘由。
Paṭhamapaññattinidānavaṇṇanā niṭṭhitā. · 第一施设因缘解释已毕。
Ānāpānassatisamādhikathāvaṇṇanā入出息念定论解释
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165.Arahattappattiyāti arahattappattiatthāya. Aññaṃ pariyāyanti arahattādhigamatthāya aññampi kāraṇaṃ. Ācikkhantoti pasaṃsāpubbakaṃ desento, pasaṃsā ca tattha abhirucijananena ussāhanatthā. Tañhi sutvā bhikkhū ‘‘bhagavā imaṃ samādhiṃ anekehi ākārehi pasaṃsati, santo kirāyaṃ samādhi paṇīto ca asecanako ca sukho ca vihāro, pāpadhamme ca ṭhānaso antaradhāpetī’’ti sañjātābhirucino ussāhajātā sakkaccaṃ anuyuñjitabbaṃ paṭipajjitabbaṃ maññanti.
165.所谓“阿拉汉果成”，是指阿拉汉果位的成就。其他说法则指获得阿拉汉果之目的。所谓“赞叙”，是指先行称赞宣说，赞叙亦因激发兴趣和振奋而为助缘。比库们听闻后，生信心称赞世尊所说诸多禅定法门，认为清净法门深妙、专注且安住愉悦，能断恶及消除污染。由是生起浓厚的兴趣与振奋，应当勤加修习，身心依此而行。
Atthayojanakkamanti atthañca yojanakkamañca. Bhagavā attano paccakkhabhūtaṃ samādhiṃ desanānubhāvena tesampi bhikkhūnaṃ āsannaṃ paccakkhañca karonto sampiṇḍanavasena ‘‘ayampi kho’’tiādimāha. Assāsapassāsapariggāhikāti dīgharassādivisesehi saddhiṃ assāsapassāse paricchijja gāhikā, te ārabbha pavattāti attho.
「功用连续」者，即功用与连续之义。世尊以自身已实现之正定，借教导与示现，令诸比库亦近于彼正定且于彼正定中相连连续，如同紧密结合一般，乃言「于此亦然」等。所谓呼吸聚集，乃以长短不同之呼吸为特别，加持使其聚合相随，逐步起行，此即其义。
Idāni yathāvuttamatthaṃ pāḷiyā vibhāvento āha ‘‘vuttañheta’’ntiādi. Tattha no passāsono assāsoti so soyeva attho paṭisedhena visesetvā vutto. Assāsavasenāti assāsaṃ ārammaṇaṃ katvāti vuttaṃ hoti. Passāsavasenāti etthāpi eseva nayo. Upaṭṭhānaṃ satīti asammussanatāya tameva assāsaṃ passāsañca upagantvā ṭhānaṃ sati nāmāti attho. Ettāvatā ānāpānesu sati ānāpānassatīti ayamattho vutto hoti. Idāni sativaseneva puggalaṃ niddisitukāmena ‘‘yo assasati, tassupaṭṭhāti, yo passasati, tassupaṭṭhātī’’ti vuttaṃ. Yo assasati, tassa sati assāsaṃ upagantvā tiṭṭhati. Yo passasati, tassa sati passāsaṃ upagantvā tiṭṭhatīti attho.
今依前述义理，用巴利语细分说明，如称「已说之意」等。其中「呼吸」一词，即更依否定修饰别出意义而分别说明。所谓呼吸缠缚，即以呼吸为入境起心，称呼「呼吸束缚」。所谓呼吸带来，即亦同理。所谓守护，即不携带外物而覆集此呼吸，筑立位置，名为「念」。如在入出息念中，正是此义。今为称念缠缚者，谓其对人说「彼呼吸者，彼受护；彼呼气者，彼受护」者。即彼呼吸时，其念守护于呼吸之位；彼呼气时，其念守护于呼气之位之义。
Yuttoti sampayutto. Ānāpānassatiyanti ānāpānassatiyaṃ paccayabhūtāyanti attho. Purimasmiñhi atthe samādhissa satiyā sahajātādipaccayabhāvo vutto sampayuttavacanato, dutiyasmiṃ pana upanissayabhāvopi. Upacārajjhānasahagatā hi sati appanāsamādhissa upanissayo hotīti ubhayathāpi sahajātādīnaṃ sattannampi paccayānaṃ vasena paccayabhāvaṃ dasseti. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventī’’tiādīsu (ma. ni. 2.247) uppādanavaḍḍhanaṭṭhena bhāvanāti vuccatīti tadubhayavasena atthaṃ dassento ‘‘bhāvitoti uppādito vaḍḍhito cā’’ti āha. Tattha bhāvaṃ vijjamānataṃ ito gatoti bhāvito, uppādito paṭiladdhamattoti attho. Uppanno pana laddhāsevano bhāvito, paguṇabhāvaṃ āpādito vaḍḍhitoti attho. Bahulīkatoti bahulaṃ pavattito. Tena āvajjanādivasībhāvappattimāha. Yo hi vasībhāvaṃ āpādito, so icchiticchitakkhaṇe samāpajjitabbato punappunaṃ pavattissati. Tena vuttaṃ ‘‘punappunaṃ kato’’ti. Yathā ‘‘idheva, bhikkhave, samaṇo (ma. ni. 1.139; a. ni. 4.241) vivicceva kāmehī’’ti (dī. ni. 1.226; saṃ. ni. 2.152) ca evamādīsu paṭhamapade vutto eva-saddo dutiyādīsupi vuttoyeva hoti, evamidhāpīti āha ‘‘ubhayattha eva-saddena niyamo veditabbo’’ti.
「连结」者，即连结之谓。谓入出息念以其相互因缘而结连之义。前义说及三昧中念之因缘，与根本同源因缘，故谓连结；后义则论其依赖因缘。由于初禅近行中念对应安住三昧之因缘，乃是依赖，故前后皆显明同源及依赖三因缘。经中又说：「复复，对诸弟子说过行法，我之弟子依此正行勤修四念处。」以起发增长说，此即所谓修习。修习者，即现前起发增长之义。起发者谓由已知慧得，修习者谓由已得道品而增长善根。多修者谓多生修证。由种种起发诸感官已起，而更进增，故称种种起发。由此诸句「复复为作」等，经中初句、次句皆言此词，故说「两端当循此制」。
Ubhayapadaniyamena laddhaguṇaṃ dassetuṃ ‘‘ayaṃ hī’’tiādi vuttaṃ. Asubhakammaṭṭhānanti asubhārammaṇaṃ jhānamāha. Tañhi asubhesu yogakammabhāvato yogino sukhavisesānaṃ kāraṇabhāvato ca ‘‘asubhakammaṭṭhāna’’nti vuccati. Kevalanti iminā ārammaṇaṃ nivatteti. Paṭivedhavasenāti jhānapaṭivedhavasena. Jhānañhi bhāvanāvisesena ijjhantaṃ attano visayaṃ paṭivijjhantameva pavattati yathāsabhāvato paṭivijjhīyati cāti paṭivedhoti vuccati. Oḷārikārammaṇattāti bībhacchārammaṇattā. Paṭikūlārammaṇattāti jigucchitabbārammaṇattā. Pariyāyenāti kāraṇena lesantarena vā. Ārammaṇasantatāyapīti anukkamena vicetabbataṃ pattārammaṇassa paramasukhumataṃ sandhāyāha. Sante hi sannisinne ārammaṇe pavattamāno dhammo sayampi sannisinnova hoti. Tenāha – ‘‘santo vūpasanto nibbuto’’ti, nibbutasabbapariḷāhoti attho. Ārammaṇasantatāya tadārammaṇānaṃ dhammānaṃ santatā lokuttaradhammārammaṇāhi paccavekkhaṇāhi dīpetabbā.
依两端规定而令所得之功德明现故称此句「此是」。所谓不净境地，谓不净之所缘三昧。因缘于此不净而生修习者，因乐趣而由修行者名为不净境地。单指此所缘即回转意乐境界。所谓贯入者，是由禅修的贯入，对自身境界生深入观察且如实生知，称为贯入。所谓凶恶境，即使生厌弃。周遍者，谓依缘渐进过程。缘所缘的连续体，指深细察可究看之境界。境界如在现场相续生住时，即使我亦同在，故说「为清净，为安静，谓涅槃」，即涅槃是尽皆寂灭之义。于此境界连续之境界，以如来境界为依归，令境界之连续以超世间法所照显。
Nāssa santapaṇītabhāvāvahaṃ kiñci secananti asecanako, asecanakattā anāsittako, anāsittakattā eva abbokiṇṇo asammisso parikammādinā, tatoyeva pāṭiyekko, visuṃyeveko āveṇiko asādhāraṇo. Sabbametaṃ sarasato eva santabhāvaṃ dassetuṃ vuttaṃ, parikammaṃ vā santabhāvanimittaṃ. Parikammanti ca kasiṇakaraṇādinimittuppādapariyosānaṃ, tādisaṃ idha natthīti adhippāyo. Tadā hi kammaṭṭhānaṃ nirassādattā asantaṃ appaṇītaṃ siyā. Upacārena vā natthi ettha santatāti yojanā. Yathā upacārakkhaṇe nīvaraṇavigamena aṅgapātubhāvena ca paresaṃ santatā hoti, na evamimassa. Ayaṃ pana ādimanasi…pe… paṇīto cāti yojanā. Kecīti uttaravihāravāsike sandhāyāha. Anāsittakoti upasecanena anāsittako. Tenāha ‘‘ojavanto’’ti, ojavantasadisoti attho. Madhuroti iṭṭho. Cetasikasukhappaṭilābhasaṃvattanaṃ tikacatukkajjhānavasena upekkhāya vā santabhāvena sukhagatikattā sabbesampi vasena veditabbaṃ. Jhānasamuṭṭhānapaṇītarūpaphuṭasarīratāvasena pana kāyikasukhappaṭilābhasaṃvattanaṃ daṭṭhabbaṃ, tañca kho jhānato vuṭṭhitakāle. Imasmiṃ pakkhe appitappitakkhaṇeti idaṃ hetumhi bhummavacanaṃ daṭṭhabbaṃ.
无带来浊染之状态，谓无增加嫉恨，如无侵害者。因无侵害故，谓不烦恼，非受汙染。因不烦恼故，无惊险行动，亦谓纯净无染者。此即其清净之根本及独一者。此境界与毗离净境一致，谓未生不净及自在自在，无垢染，不染污之功德也。万各种类境界皆应如莲叶清庄般示现清净之相。所谓境界者，指色伺业所成之境，诸色伺由光及念所秉持。此境界无诸烦恼时，心为甘美，具足四禅定之悠然状态，是谓修境甘美。此乃禅定成就之体现。此时身体感受甘美及其和合，正当禅定出时显现。于此境显，谓美妙至极。当眼见此时，应知此为地境言说。
Avikkhambhiteti jhānena sakasantānato anīhaṭe appahīne. Akosallasambhūteti akosallaṃ vuccati avijjā, tato sambhūte. Avijjāpubbaṅgamā hi sabbe pāpadhammā. Khaṇenevāti attano pavattikkhaṇeneva. Antaradhāpetīti ettha antaradhāpanaṃ vināsanaṃ. Taṃ pana jhānakattukassa idhādhippetattā pariyuṭṭhānappahānaṃ hotīti āha ‘‘vikkhambhetī’’ti. Vūpasametīti visesena upasameti. Visesena upasamanaṃ pana sammadeva upasamanaṃ hotīti āha ‘‘suṭṭhu upasametī’’ti.
所谓不动摇，谓禅定不动摇，持续不断，不弃舍。谓无明所生，因无明所生。由无明领先，诸恶法悉生。因此谓一瞬之间，即由自身当前起行时间显现。所谓隐没，谓隐藏消灭之义。此言禅定所成之性质，乃放下俱生放逸之失，故称不动摇。所谓安住，谓特别安然住持。此安住特指正当安住之安止，故谓「善安住」。
Nanu ca aññopi samādhi attano pavattikkhaṇeneva paṭipakkhadhamme antaradhāpeti vūpasameti, atha kasmā ayameva samādhi evaṃ visesetvā vuttoti? Pubbabhāgato paṭṭhāya nānāvitakkavūpasamanasabbhāvato. Vuttañhetaṃ ‘‘ānāpānassati bhāvetabbā vitakkupacchedāyā’’ti (a. ni. 9.1; udā. 31). Apica tikkhapaññassa ñāṇuttarassetaṃ kammaṭṭhānaṃ, ñāṇuttarassa ca kilesappahānaṃ itarehi sātisayaṃ yathā saddhādhimuttehi diṭṭhippattassa, tasmā imaṃ visesaṃ sandhāya ‘‘ṭhānaso antaradhāpeti vūpasametī’’ti vuttaṃ. Atha vā nimittapātubhāve sati khaṇeneva aṅgapātubhāvasabbhāvato ayameva samādhi ‘‘ṭhānaso antaradhāpeti vūpasametī’’ti vutto yathā taṃ mahato akālameghassa uṭṭhitassa dhārānipāte khaṇeneva pathaviyaṃ rajojallassa vūpasamo. Tenevāha ‘‘seyyathāpi, bhikkhave, mahā akālamegho uṭṭhito’’tiādi. Sāsanikassa jhānabhāvanā yebhuyyena nibbedhabhāgiyāva hotīti āha ‘‘nibbedhabhāgiyattā’’ti. Buddhānaṃ pana ekaṃsena nibbedhabhāgiyāva hoti. Imameva hi kammaṭṭhānaṃ bhāvetvā sabbepi sammāsambuddhā sammāsambodhiṃ adhigacchanti, ariyamaggassa pādakabhūto ayaṃ samādhi anukkamena vaḍḍhitvā ariyamaggabhāvaṃ upagato viya hotīti āha ‘‘anupubbena ariyamaggavuḍḍhippatto’’ti. Ayaṃ panattho virāganirodhapaṭinissaggānupassanānaṃ vasena sammadeva yujjati.
难道还有别的禅定，不是在自己所修行功德的延续中，而是在内在消散而产生安静吗？那么为何正是这种禅定被特别指出而宣说呢？这是因为前面曾描述过，宁静的基础是多种念头的止息。经典已言“应修习入出息念以断除念处分别”（《增支部·念处品》9.1；《犍度品》31）。这正是精进智慧之法、超越一般保持不忘的功夫，犹如信解与见道的觉知，因此针对这一特别之处，称“心志的内在消散即为安静（禅定）”。或者因为在境相现前的觉知刹那，其内在的变化全体现为这禅定，即心所消散安静，就像大雨骤然停歇的刹那，大雨落地即刻守住泥水的平静。正如经中所说：“而且，诸比库，大雨骤然停歇……”等。戒律中称这种禅修为成为止息与灭除烦恼部分的修行，于是叙述为“止息部分”。佛者独具这样的止息部分。正是修持这一禅定功夫，诸正觉佛皆证得正觉道。这禅定作为圣道的基础，如同逐步增长的法要，促进圣道的成就，所以判为“依次增长圣道者”。此道通过放弃爱欲、灭尽烦恼，正当结合，所以说“确实调合”。
Kathanti idaṃ pucchanākāravibhāvanapadaṃ, pucchā cettha kathetukamyatāvasena aññesaṃ asambhavato, sā ca upari desanaṃ āruḷhānaṃ sabbesaṃ pakāravisesānaṃ āmasanavasenāti imamatthaṃ dassento ‘‘kathanti…pe… vitthāretukamyatāpucchā’’ti āha. Kathaṃ bahulīkatoti etthāpi ānāpānassatisamādhīti padaṃ ānetvā sambandhitabbaṃ. Tattha kathanti ānāpānassatisamādhibahulīkāraṃ nānappakārato vitthāretukamyatāpucchā. Bahulīkato ānāpānassatisamādhīti tathā puṭṭhadhammanidassananti imamatthaṃ ‘‘eseva nayo’’ti imināyeva atidissati. Heṭṭhā papañcavasena vuttamatthaṃ sukhaggahaṇatthaṃ saṅgahetvā dassento ‘‘ayaṃ panettha saṅkhepattho’’ti āha, piṇḍatthoti vuttaṃ hoti.
此处称之为“言说”，是以问答形式展开，由于他处缘故不便详述。此法是对上文所讲及种种方便法门的全面展开，因此说明“言说……是为详细阐明之问答”的缘起。如何广泛展开呢？于是带入“入出息念禅定”这一词，展开相关论述。这里说到入出息念禅定的广泛展开，是从多种角度详细说明它的因缘。经过周密展开，说明“就是这条道路”，即透过这些论述显现其真义。在下方，依据广泛描述的涵义，梗概表述为善趣的归集，说明“此乃此处摘要”，这也为“聚集之意”。聚集即已具足的内容。
Tamatthanti taṃ ‘‘kathaṃ bhāvito’’tiādinā pucchāvasena saṅkhepato vuttamatthaṃ. ‘‘Idha tathāgato loke uppajjatī’’tiādīsu (ma. ni. 1.291; a. ni. 3.61) idha-saddo lokaṃ upādāya vutto. ‘‘Idheva tiṭṭhamānassā’’tiādīsu (dī. ni. 2.369) okāsaṃ. ‘‘Idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito’’tiādīsu (ma. ni. 1.30) padapūraṇamattaṃ. ‘‘Idha bhikkhu dhammaṃ pariyāpuṇātī’’tiādīsu (a. ni. 5.73) pana sāsanaṃ. ‘‘Idha, bhikkhave, bhikkhū’’ti idhāpi sāsanamevāti dassento ‘‘bhikkhave, imasmiṃ sāsane bhikkhū’’ti vatvā tamevatthaṃ pākaṭaṃ katvā dassetuṃ ‘‘ayaṃ hī’’tiādimāha. Tattha sabbappakāraānāpānassatisamādhinibbattakassāti sabbappakāraggahaṇaṃ soḷasa pakāre sandhāya. Te hi imasmiṃyeva sāsane. Bāhirakā hi jānantā ādito catuppakārameva jānanti. Tenāha ‘‘aññasāsanassa tathābhāvappaṭisedhano’’ti, yathāvuttassa puggalassa nissayabhāvappaṭisedhanoti attho. Etena ‘‘idha, bhikkhave’’ti idaṃ antogadhaeva-saddanti dasseti. Santi hi ekapadānipi avadhāraṇāni yathā vāyubhakkhoti. Tenevāha ‘‘idheva, bhikkhave, samaṇo’’tiādi. Paripuṇṇasamaṇakaraṇadhammo hi yo, so sabbappakāraānāpānassatisamādhinibbattako. Parappavādāti paresaṃ aññatitthiyānaṃ nānappakāravādā titthāyatanāni.
其意即以“如何修习”为开头的提问方式为起点，简略叙述实质。经义如《大念处经》（1.291；《增支部》3.61）中提到“此处如来于世间生起”，此“此处”指“世间”，因义上理解。又如《中观经》（2.369）中“此处立住”，此处为时、处之意。《大念处经》（1.30）中“此处我曾饭食等已”，此为语言填补。又如《增支部》（5.73）中“此处比库完满法”，此为戒律或教法义。再如“此处比库等”，意为“此处教法中的比库”，此处明确指出“比库在本教法中”，说这是为明显显示。这里选取十六种诸入出息念禅定的说明，全部出自此教法。他处众生外知者，只知起始的四念处。于是说“不合他教而专属此教”，意思是对教中某人回避他趣的显现。如此“此处诸比库”仅为内部称谓。譬如风等单字也能指示。于是说“此处诸比库出家人”等启示语，如此这般。只有具足成就出家道人，方能成就所有入出息念禅定。所谓他法破执，是因为外道对他趣诸异分别经常发起争论。
Araññādikasseva bhāvanānurūpasenāsanataṃ dassetuṃ ‘‘imassa hī’’tiādi vuttaṃ. Duddamo damathaṃ anupagato goṇo kūṭagoṇo. Yathā thanehi sabbaso khīraṃ na paggharati, evaṃ dohapaṭibandhinī kūṭadhenu. Assāti gopassa. Rūpasaddādike paṭicca uppajjanakaassādo rūpārammaṇādiraso. Pubbe āciṇṇārammaṇanti pabbajitato pubbe, anādimati vā saṃsāre paricitārammaṇaṃ. Upacāravasena upanisīdati, appanāvasena upanipajjatīti yojetabbaṃ.
如在林野等处，因契合修行而安坐的情况，已说明“正是此处”之意。比喻为难养之牛群、群中老牛。正如各种容器都不愿倾倒的鲜奶一样，众牛合聚如同凝固的乳汁。牛犊是牛之所归。依赖于色声等分别而生起的吸引，色境等观为颜色之本。先前习惯之所缘境，即出家前先识世间、久远轮回以来所熟悉之缘境。以近行引入，以安止而巩固，值得密切联结。
Idhāti imasmiṃ sāsane. Nibandheyyāti bandheyya. Satiyāti sammadeva kammaṭṭhānasallakkhaṇavasappavattāya satiyā. Ārammaṇeti kammaṭṭhānārammaṇe. Daḷhanti thiraṃ, yathā satokārissa upacārappanābhedo samādhi ijjhati, tathā thāmagataṃ katvāti attho.
此语意为“在此教法中”。“应约束”即应当约束、约定。念是指正确标示为修行功夫特征的念。“缘起”指修行功夫之缘起。坚固、稳定，譬如饮水时安止不动而产生禅定，是成就之意。
Muddhabhūtanti santatādivisesaguṇavantatāya buddhādīhi ariyehi samāsevitabhāvato ca muddhasadisaṃ, uttamanti attho. Visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānanti sabbesaṃ buddhānaṃ ekaccānaṃ paccekabuddhānaṃ buddhasāvakānañca visesādhigamassa ceva aññakammaṭṭhānena adhigatavisesānaṃ diṭṭhadhammasukhavihārassa ca padaṭṭhānabhūtaṃ. Vatthuvijjācariyo viya bhagavā yogīnaṃ anurūpanivāsaṭṭhānupadissanato. Bhikkhu dīpisadiso araññe ekako viharitvā paṭipakkhanimmathanena icchitatthasādhanato. Phalamuttamanti sāmaññaphalamāha. Parakkamajavayoggabhūminti bhāvanussāhajavassa yoggakaraṇabhūmibhūtaṃ.
“坚固具足”的意思是指连续不断诸特质且具备殊胜性质，佛及圣辈修行而成就的。这是殊胜成就、见法、安乐行处立脚。具足此理的佛陀、部分独觉、佛弟子，通过此佛所成就的殊胜法实及乐住的根基。犹如行为学问师，因应行者而现显应地。比库如同灯火独立于丛林，一心修习，调伏内心，达成意愿之果。所谓果报，是指良好成果。因修习热诚、迅速、精进，是成为修行动力之地。
Evaṃ vuttalakkhaṇesūti abhidhammapariyāyena suttantapariyāyena vuttalakkhaṇesu. Rukkhasamīpanti ‘‘yāvatā majjhanhike kāle samantā chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūlanti vuccatī’’ti evaṃ vuttaṃ rukkhassa samīpaṭṭhānaṃ. Avasesasattavidhasenāsananti pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjanti evaṃ vuttaṃ. Ututtayānukūlaṃ dhātucariyānukūlanti gimhādiututtayassa semhādidhātuttayassa mohādicaritattayassa ca anukūlaṃ. Tathā hi gimhakāle araññaṃ anukūlaṃ sommasītalabhāvato, hemante rukkhamūlaṃ himapātanivāraṇato, vassakāle suññāgāraṃ vassanivāraṇagehasambhavato. Semhadhātukassa semhapakatikassa araññaṃ anukūlaṃ dūraṃ gantvā bhikkhācaraṇena semhassa vūpasamanato, pittadhātukassa rukkhamūlaṃ anukūlaṃ sītavātasamphassasambhavato , vātadhātukassa suññāgāraṃ anukūlaṃ vātanivāraṇato. Mohacaritassa araññaṃ anukūlaṃ. Mahāaraññe hi cittaṃ na saṅkucati vivaṭaṅgaṇabhāvato, dosacaritassa rukkhamūlaṃ anukūlaṃ pasādanīyabhāvato, rāgacaritassa suññāgāraṃ anukūlaṃ visabhāgārammaṇānaṃ pavesanivāraṇato. Alīnānuddhaccapakkhikanti asaṅkocāvikkhepapakkhikaṃ. Sayanañhi kosajjapakkhikaṃ, ṭhānacaṅkamanāni uddhaccapakkhikāni, na evaṃ nisajjā. Tato eva tassā santatā. Nisajjāya daḷhabhāvaṃ pallaṅkābhujanena, assāsapassāsānaṃ pavattanasukhataṃ uparimakāyassa ujukaṭṭhapanena, ārammaṇapariggahūpāyaṃ parimukhaṃ satiyā ṭhapanena dassento.
如是所言的标志，即于阿毗达摩教义归纳及经义归纳所说之标志中。于树木邻近处，有言曰：『至中暑时节，树木周围普遍投下荫影，风静时树叶飘落，至此程度谓之树根』，如是对此树木之根本亲近所言。又有言曰：『全然安稳之坐具，是山岳、洞穴、岩穴、林中树叶、空旷之处、杂乱枝叶聚集之地』，亦如是所说。此种理则与四大元素及其运动相顺应，亦与寒冷元素、迷惑业行相顺应。譬如冬季期间，山洞因殊胜凉爽而适应，寒季因根本遮护寒冷，雨季则空舍因雨阻碍屋宇而适合。寒冷元素具清凉本质，适合幽林，火热元素因四时变迁适合远行与静修，风元素因清凉与风阻适合空荡之所。迷惑之行亦适合幽林。于大林中，心不生拘束，因开阔自在；嗔恚行则适于树根，性格令心安定；贪欲行则适于空舍，可避入恶鬼魔物。无廉耻者为散乱之激情，则彼散漫无拘不收。坐卧法中，卧即侧卧，有拘束，活动受限，不如坐时纯然放松。由此说明其恒常性：坐时坚固稳定，依枕或床垫，呼吸自然顺畅，全身直立不倾斜，专注以定为根本，体现出正念之根基。
Ūrubaddhāsananti ūrūnamadhobandhanavasena nisajjā. Heṭṭhimakāyassa anujukaṃ ṭhapanaṃ nisajjāvacaneneva bodhitanti. Ujuṃ kāyanti ettha kāya-saddo uparimakāyavisayoti āha – ‘‘uparimaṃ sarīraṃ ujukaṃ ṭhapetvā’’ti. Taṃ pana ujukaṭṭhapanaṃ sarūpato payojanato ca dassetuṃ ‘‘aṭṭhārasā’’tiādi vuttaṃ. Na paṇamantīti na oṇamanti. Na paripatatīti na vigacchati vīthiṃ na vilaṅgheti, tato eva pubbenāparaṃ visesuppattiyā vuḍḍhiṃ phātiṃ upagacchati. Idha pari-saddo abhi-saddena samānatthoti āha ‘‘kammaṭṭhānābhimukha’’nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho. Parīti pariggahaṭṭho ‘‘pariṇāyikā’’tiādīsu (dha. sa. 16, 20) viya. Niyyānaṭṭho paṭipakkhato niggamanaṭṭho, tasmā pariggahitaniyyānanti sabbathā gahitāsammosaṃ pariccattasammosaṃ satiṃ katvā, paramaṃ satinepakkaṃ upaṭṭhapetvāti attho. Satovāti satiyā samannāgato eva saranto eva assasati, nāssa kāci sativirahitā assāsappavatti hotīti attho. Sato passasatīti etthāpi satova passasatīti eva-saddo ānetvā vattabbo. Satokārīti sato eva hutvā satiyā eva vā kātabbassa kattā, karaṇasīlo vā.
所谓膝部簇座，即以膝盖中间部分作为屈曲座位。对身躯后背直立固定的状态称为坐姿，说明心身正直形态。此处『身』指上半身领域，故言『将身躯上半部直立固定』。而此直立固定，务必要体现出真实功用，所谓“十八字经”等法，明示此类稳定坐法。非讥讽、非拘束、不陷入颠簸道中、不游走破碎，乃因彼此互异因缘、分别盛衰、渐进显现。此处“声”为同声即音频，意谓“业处所在”，远离分散而集中于修习功用。由此解释，“对境”、“具足”等词行使用，犹如《大部律》中“围绕”、“成熟”等诸语。
Bāttiṃsāya ākārehīti catūsu catukkesu āgatāni dīgharassādīni soḷasa padāni assāsapassāsavasena dvidhā vibhajitvā vuttehi dīghamassāsaṃ ādiṃ katvā paṭinissaggānupassipassāsapariyantehi bāttiṃsākārehi. Yadi ‘‘satova assasati, sato passasatī’’ti etassa vibhaṅge vuttaṃ, atha kasmā ‘‘assasati passasati’’cceva avatvā ‘‘satokārī’’ti vuttaṃ? Ekarasaṃ desanaṃ kātukāmatāya. Paṭhamacatukke padadvayameva hi vattamānakālavasena āgataṃ, itarāni anāgatakālavasena, tasmā ekarasaṃ desanaṃ kātukāmatāya sabbattha ‘‘satokāri’’cceva vuttaṃ. Dīghaṃassāsavasenāti dīghaassāsavasena, vibhattialopaṃ katvā niddeso. Dīghanti vā bhagavatā vuttaassāsavasena. Cittassa ekaggataṃ avikkhepanti vikkhepassa paṭipakkhabhāvato avikkhepoti laddhanāmaṃ cittassa ekaggabhāvaṃ pajānato sati upaṭṭhitā ārammaṇaṃ upagantvā ṭhitā hoti. Tāya satiyā tena ñāṇenāti yathāvuttāya satiyā yathāvuttena ca ñāṇena. Idaṃ vuttaṃ hoti – dīghaṃ assāsaṃ ārammaṇabhūtaṃ avikkhittacittassa asammohato vā sampajānantassa tattha sati upaṭṭhitāva hoti, taṃ sampajānantassa ārammaṇakaraṇavasena asammohavasena vā sampajaññaṃ, tadadhīnasatisampajaññena taṃsamaṅgī yogāvacaro satokārī nāma hotīti. Paṭinissaggānupassī assāsavasenāti paṭinissaggānupassī hutvā assasanassa vasena. ‘‘Paṭinissaggānupassiassāsavasenā’’ti vā pāṭho, tassa paṭinissaggānupassino assāsā paṭinissaggānupassiassāsā, tesaṃ vasenāti attho.
“三十二相”即四组四十余种长度等身相，十六种字句，双重分辨及长短组合，其中详细描述呼吸过程，分为起止与前后环绕等三十二形态。若说“此时具正念呼吸”，为何又说“呼吸且观”？乃为教法之统一纯熟。初时二对句确曾在现世，余则未来时段，有鉴念生活差别。由是皆为促进正念修习，其中“具正念者”即善行保持正念者。长呼吸指心一境不乱，彼此相反为心散乱，所称不乱者即心之专注与正知集会，正念随其流转入所住处，并于慧识前照梳理，彼时乃常明慧存在。此为正念于呼吸起处，心非迷乱而明了知觉，是其所在。如此知觉与正念合成，则为正念行者。此“长呼吸”乃道场之所用。呼吸双重观者，乃观察呼吸顺序与前行环绕，所谓“调伏”，其语义即此。
Anto uṭṭhitasasanaṃ assāso, bahi uṭṭhitasasanaṃ passāsoti āha – ‘‘assāsoti bahinikkhamanavāto’’tiādi. Suttantaṭṭhakathāyaṃ pana bahi uṭṭhahitvāpi anto sasanato assāso, anto uṭṭhahitvāpi bahi sasanato passāsoti katvā uppaṭipāṭiyā vuttaṃ. Atha vā mātukucchiyaṃ bahi nikkhamituṃ aladdhokāso nāsikāvāto mātukucchito nikkhantamatte paṭhamaṃ bahi nikkhamatīti vinayaṭṭhakathāyaṃ uppattikkamena ‘‘ādimhi sāso assāso’’ti bahinikkhamanavāto vutto. Tenevāha ‘‘sabbesampi gabbhaseyyakāna’’ntiādi. Suttantaṭṭhakathāyaṃ pana pavattiyaṃ bhāvanārambhasamaye paṭhamaṃ nāsikāvātassa anto ākaḍḍhitvā pacchā bahi vissajjanato pavattikkamena ‘‘ādimhi sāso assāso’’ti antopavisanavāto vutto. Suttantanayoyeva cettha ‘‘assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca, passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhā vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā’’ti (paṭi. ma. 1.157) imāya pāḷiyā sameti. ‘‘Bhāvanārambhe pavattikkamasseva icchitattā sundarataro’’ti vadanti. Tāluṃ āhacca nibbāyatīti tāluṃ āhacca nirujjhati. Tena kira sampatijāto bāladārako khipitaṃ karoti. Evaṃ tāvātiādi yathāvuttassa atthassa nigamanaṃ. Keci ‘‘evaṃ tāvāti anena pavattikkamena assāso bahinikkhamanavātoti gahetabbanti adhippāyo’’ti vadanti.
“内起坐姿为吸，外起坐姿为呼”意谓呼吸以出入空门而流通。论释中也云外起作为初步出入，鼻风亦称初呼吸。此所谓上段身躯直立行为，乃身体相关之侧面，言『把上半身直立固定』。此呼吸之固定，以十八字等经文作为具体现证，不是无意、非无力。非因其跌倒、行走路径转换、破碎划分，故逐步发育进展开。此处“声”与“音”同义，强调道场正念所在。由此“地点”的执行，便是呼吸施行二门所达之表现。在初修时呼吸做为依止，所称“呼吸流通净化”即是其故。年轻修行者易因贪求效果而快速而欲求成果，须告诫迅速如锯齿声戒止。此为教法之内容总结。少数论者认为“如此呼吸乃外出的风气”，以此规训呼吸相应维持。
Addhānavasenāti kāladdhānavasena. Ayañhi addhāna-saddo kālassa desassa ca vācakoti. Tattha desaddhānaṃ udāharaṇabhāvena dassetvā kāladdhānassa vasena assāsapassāsānaṃ dīgharassataṃ vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tattha okāsaddhānanti okāsabhūtaṃ addhānaṃ. Pharitvāti byāpetvā. Cuṇṇavicuṇṇāpi anekakalāpabhāvena, dīghamaddhānanti dīghaṃ padesaṃ. Tasmāti saṇikaṃ pavattiyā dīghasantānatāya dīghāti vuccanti. Ettha ca hatthiādisarīre sunakhādisarīre ca assāsapassāsānaṃ desaddhānavisiṭṭhena kāladdhānavaseneva dīgharassatā vuttāti veditabbā ‘‘saṇikaṃ pūretvā saṇikameva nikkhamanti, sīghaṃ pūretvā sīghameva nikkhamantī’’ti vacanato. Manussesūti samānappamāṇesupi manussasarīresu. Dīghaṃ assasantīti dīghaṃ assāsappabandhaṃ pavattentīti attho. Passasantīti etthāpi eseva nayo. Sunakhasasādayo viya rassaṃ assasanti passasanti cāti yojanā. Idaṃ pana dīghaṃ rassañca assasanaṃ passasanañca tesaṃ sattānaṃ sarīrassa sabhāvoti daṭṭhabbaṃ. Tesanti tesaṃ sattānaṃ. Teti assāsapassāsā. Ittaramaddhānanti appakaṃ kālaṃ. Navahākārehīti bhāvanamanuyuñjantassa pubbenāparaṃ aladdhavisesassa kevalaṃ addhānavasena ādito vuttā tayo ākārā, te ca kho ekacco assāsaṃ suṭṭhu sallakkheti, ekacco passāsaṃ, ekacco tadubhayanti imesaṃ tiṇṇaṃ puggalānaṃ vasena. Keci pana ‘‘assasatipi passasatipīti ekajjhaṃ vacanaṃ bhāvanāya nirantaraṃ pavattidassanattha’’nti vadanti. Chandavasena pubbe viya tayo, tathā pāmojjavasenāti imehi navahi ākārehi.
“定时、定限”意谓依据时节而调节。此“定限”词即时间或处所指示之意。于处所与限制为例，说明空气流通之时节长短。“如亦”言其遍布不定，细碎分别，称为延伸时间。此称长呼息，意谓持久流通之气息。此为诸众生身躯中皮毛与指甲之呼吸流通象征，即体现身体精密之呼吸维系。于是长呼吸观照乃依者众生之身体性质而修习。又谓段时短暂，谓长呼吸之法乃为初始调息之一法语，有三种形态，分别善于观察吸息、呼息及两者合摄。又不同论者以“观察吸呼为一连续语”，表示呼吸内外如环相续，贯穿数法，且兼较快与缓慢等九种类别，皆为不同修法多样状态。
Kāmañcettha ekassa puggalassa tayo eva ākārā labbhanti, tantivasena pana sabbesaṃ pāḷiāruḷhattā tesaṃ vasena parikammassa kātabbattā ca ‘‘tatrāyaṃbhikkhu navahākārehī’’ti vuttaṃ. Evaṃ pajānatoti evaṃ yathāvuttehi ākārehi assāsapassāse pajānato, tattha manasikāraṃ pavattentassa. Ekenākārenāti dīghaṃassāsādīsu catūsu ākāresu ekena ākārena, navasu tīsu vā ekena. Tathā hi vakkhati –
当中有一法，令一位修行者获得三种不同形态，随行各异。就整个教学中巴利语的完整运用与选用，这三种呼吸形态作为修行工具必然详尽说明，以明示坐禅中身心专注之内涵，表明观照呼吸多样因缘变化和心念流转关系。于是仔细讲说：
‘‘Dīgho rasso ca assāso,
「呼吸绵长且徐缓，
Passāsopi ca tādiso;
呼吸与入息亦复如是；
Cattāro vaṇṇā vattanti,
有四种色彩显现，
Nāsikaggeva bhikkhuno’’ti. (pārā. aṭṭha. 2.165);
仅如比库鼻头。」（补注二·165）
Ayaṃ bhāvanā assāsapassāsakāyānupassanāti katvā vuttaṃ ‘‘kāyānupassanāsatipaṭṭhānabhāvanā sampajjatī’’ti.
此谓修习观察呼吸身，称为「身观念处修习」者。
Idāni pāḷivaseneva te nava ākāre bhāvanāvidhiñca dassetuṃ ‘‘yathāhā’’tiādi āraddhaṃ. Tattha ‘‘kathaṃ pajānātī’’ti pajānanavidhiṃ kathetukamyatāya pucchati. Dīghaṃ assāsanti vuttalakkhaṇaṃ dīghaṃ assāsaṃ. Addhānasaṅkhāteti addhānanti saṅkhaṃ gate dīghe kāle, dīghaṃ khaṇanti attho. Koṭṭhāsapariyāyo vā saṅkhāta-saddo ‘‘theyyasaṅkhāta’’ntiādīsu viya, tasmā addhānasaṅkhāteti addhānakoṭṭhāse desabhāgeti attho. Chando uppajjatīti bhāvanāya pubbenāparaṃ visesaṃ āvahantiyā laddhassādattā tattha sātisayo kattukāmatālakkhaṇo kusalacchando uppajjati. Chandavasenāti tathāpavattachandassa vasena visesabhāvanamanuyuñjantassa kammaṭṭhānaṃ vuḍḍhiṃ phātiṃ gamentassa. Tato sukhumataranti yathāvuttachandappavattiyā purimakato sukhumataraṃ. Bhāvanābalena hi paṭippassaddhadarathapariḷāhatāya kāyassa assāsapassāsā sukhumatarā hutvā pavattanti. Pāmojjaṃ uppajjatīti assāsapassāsānaṃ sukhumatarabhāvena ārammaṇassa santataratāya kammaṭṭhānassa ca vīthippaṭipannatāya bhāvanācittasahagato pamodo khuddikādibhedā taruṇapīti uppajjati. Cittaṃ vivattatīti anukkamena assāsapassāsānaṃ ativiya sukhumatarabhāvappattiyā anupaṭṭhahane vicetabbākārappattehi tehi cittaṃ vinivattatīti keci. Bhāvanābalena pana sukhumatarabhāvappattesu assāsapassāsesu tattha paṭibhāganimitte uppanne pakatiassāsapassāsato cittaṃ nivattati. Upekkhā saṇṭhātīti tasmiṃ paṭibhāganimitte upacārappanābhede samādhimhi uppanne puna jhānanibbattanatthaṃ byāpārābhāvato ajjhupekkhanaṃ hoti, sā panāyaṃ upekkhā tatramajjhattupekkhāti veditabbā.
现在仅用巴利文以新格式初展修习法，如「如是」等起始。由此起首，又问「如何理解？」以探明认识方法。所谓长呼吸，是指呼吸流长。所谓分段呼吸，即分断呼吸每段延长之时。义如量词「其间」或「区段」，比拟划分连贯而长之时间段。调节呼吸者即如歌唱韵律艳调乐句之节奏，以此喻法，修习时兴起善妙意愿与坚固勤勉。如律脉脉相承，善行渐进增长。更细微者，是前述意愿渐起时表征的细微转动。因修习力故，身之呼吸行趋细微柔和。由此生起欢喜，乃呼吸之柔和转动而生的喜悦。由此欢欣乐意，不断专注于修行处道，内心怡乐如同幼小树苗初发芽生。所谓心转动，有学者谓心于呼吸细微移动中回转。然修习力催生此细微呼吸微妙表现，部分因相应思维发生，心遂回转。保持平等心即守护之法，此转动中无忧无碍，乃达入静禅定故，谓中间的平等心。
Imehi navahi ākārehīti imehi yathāvuttehi navahi pakārehi pavattā. Dīghaṃ assāsapassāsā kāyoti dīghākārā assāsapassāsā cuṇṇavicuṇṇāpi samūhaṭṭhena kāyo. Assāsapassāse nissāya uppannanimittampi ettha assāsapassāsasāmaññavasena vuttaṃ. Upaṭṭhānaṃ satīti taṃ ārammaṇaṃ upagantvā tiṭṭhatīti sati upaṭṭhānaṃ nāma. Anupassanā ñāṇanti samathavasena nimittassa anupassanā vipassanāvasena assāsapassāse tannissayañca kāyaṃ ‘‘rūpa’’nti, cittaṃ taṃsampayuttadhamme ca ‘‘arūpa’’nti vavatthapetvā nāmarūpassa anupassanā ca ñāṇaṃ tattha yathābhūtāvabodho. Kāyo upaṭṭhānanti so kāyo ārammaṇakaraṇavasena upagantvā sati ettha tiṭṭhatīti upaṭṭhānaṃ nāma. Ettha ca ‘‘kāyo upaṭṭhāna’’nti iminā itarakāyassapi saṅgahoti tathā vuttaṃ sammasanacārassapi idha icchitattā. No satīti so kāyo sati nāma na hoti. Sati upaṭṭhānañceva sati ca saraṇaṭṭhena upaṭṭhānaṭṭhena ca. Tāya satiyāti yathāvuttāya satiyā. Tena ñāṇenāti yathāvutteneva ñāṇena. Taṃ kāyanti taṃ assāsapassāsakāyañceva tannissayarūpakāyañca. Anupassatīti jhānasampayuttañāṇena ceva vipassanāñāṇena ca anu anu passati. Tena vuccati kāye kāyānupassanā satipaṭṭhānabhāvanāti tena anupassanena yathāvutte kāye ayaṃ kāyānupassanāsatipaṭṭhānabhāvanāti vuccati. Idaṃ vuttaṃ hoti – yā ayaṃ yathāvutte assāsapassāsakāye tassa nissayabhūte karajakāye ca kāyasseva anupassanā anudakabhūtāya marīciyā udakānupassanā viya na aniccādisabhāve kāye niccādibhāvānupassanā, atha kho yathārahaṃ aniccadukkhānattā subhabhāvasseva anupassanā. Atha vā kāye ‘‘ahanti vā, mamanti vā, itthīti vā, puriso’’ti vā gahetabbassa kassaci abhāvato tādisaṃ ananupassitvā kāyamattasseva anupassanā kāyānupassanā, tāya kāyānupassanāya sampayuttā satiyeva upaṭṭhānaṃ satipaṭṭhānaṃ, tassa bhāvanā vaḍḍhanā kāyānupassanā satipaṭṭhānabhāvanāti.
此即所谓九种形态者，即如前所说的这九种不同的方式而运作。所谓“长久的呼吸之身”，乃指长形存在的呼吸所构成的身。纵使呼吸粗细不均，整体聚集后也成一身。呼吸依止而生的缘起也以呼吸的普遍状态而说。所谓“现前”，是指念心到达某处而立止，此即名为现前。所谓“观照之智”，以定力观察现象时为无明止息之观照，以慧力观察时则是对呼吸及其依止的身色观照，分别明了名色不染本质。所谓“身的现前”，即那身为念所现前停驻，是为现前。此处谓“身的现前”者，亦有包括他身之义，依各处所许运行。若是无念，则不成身的现前。念与现前同在，且念为现前之依止。此即如前所言的念。以此智解，如前所说，所谓身即指依于呼吸之身与依止之形。所谓观照，乃指借由禅定所增进的定慧相续观照。由此谓身上观照即身的观照，是由此观照成就的正念念处修习。此说即是──这如前说的观照呼吸身，即依止身，非如看水中倒影或水面波纹般无常变异的身，而是常住等性之身，此观照即智慧。进而观此身时，若有人“是我”、“是我所”、“是女性”、“是男性”等应断者，因无此心观照，仅止观身而已，这种观身就是身的观照。借此身的观照及其相应的念现前，成就身的念处修习。
Eseva nayoti ‘‘navahi ākārehī’’tiādinā vuttavidhiṃ rassa-pade atidissati. Etthāti etasmiṃ yathādassite ‘‘kathaṃ dīghaṃ assasanto’’tiādinā āgate pāḷinaye. Idhāti imasmiṃ rassapadavasena āgate pāḷinaye. Ayanti yogāvacaro. Addhānavasenāti dīghakālavasena. Ittaravasenāti parittakālavasena. Imehi ākārehīti imehi navahi ākārehi.
此乃由“九种形态”一语所引申的说法，于此词句中显有多重含义。此谓在此悉达多长呼吸之法的文句中，出现“如何长时呼吸”等语。这里的“此处”，乃指前述的文句所在，于巴利语文句中的读法。此谓该修习用语的表达。由“加诺瓦舍那”可知，意涵包括时间的长短。这里的“九种形态”就是指这九种不同的形态状态。
Tādisoti dīgho rasso ca. Cattāro vaṇṇāti cattāro ākārā te ca dīghādayo eva. Nāsikaggeva bhikkhunoti gāthāsukhatthaṃ rassaṃ katvā vuttaṃ. Nāsikagge vāti vā-saddo aniyamattho, tena uttaroṭṭhaṃ saṅgaṇhāti.
所谓“此类现象”，即指长时的呼吸绳索。四种，即四种形状，这四种形状中皆属长形。呼吸绳索于鼻尖之际，此谓语意。呼吸之声是不规则的，由此联结成一种状态。
Sabbakāyappaṭisaṃvedīti sabbassa kāyassa paṭi paṭi paccekaṃ sammadeva vedanasīlo jānanasīlo, tassa vā paṭi paṭi sammadeva vedo etassa atthi, taṃ vā paṭi paṭi sammadeva vedamānoti attho. Tattha tattha sabba-ggahaṇena assāsādikāyassa anavasesapariyādāne siddhepi anekakalāpasamudāyabhāvato tassa sabbesampi bhāgānaṃ saṃvedanadassanatthaṃ paṭi-saddaggahaṇaṃ, tattha sakkaccakāribhāvadassanatthaṃ saṃ-saddaggahaṇanti imamatthaṃ dassento ‘‘sakalassā’’tiādimāha. Tattha yathā samānesupi assāsapassāsesu yogino paṭipattividhāne paccekaṃ sakkaccaṃyeva paṭipajjitabbanti dassetuṃ visuṃ desanā katā, evaṃ tamevatthaṃ dīpetuṃ satipi atthassa samānatāya ‘‘sakalassā’’tiādinā padadvayassa visuṃ visuṃ atthavaṇṇanā katāti veditabbā. Pākaṭaṃ karontoti vibhūtaṃ karonto, sabbaso vibhāventoti attho. Pākaṭīkaraṇaṃ vibhāvanaṃ tattha asammuyhanañāṇeneva nesaṃ pavattanena hotīti dassento ‘‘evaṃ viditaṃ karonto’’tiādimāha . Tattha tasmāti yasmā ñāṇasampayuttacitteneva assāsapassāse pavatteti, na vippayuttacittena, tasmā evaṃbhūto sabbakāyappaṭisaṃvedī assasissāmi passasissāmīti sikkhatīti vuccati buddhādīhīti yojanā. Cuṇṇavicuṇṇavisaṭeti anekakalāpatāya cuṇṇavicuṇṇabhāvena visaṭe. Ādi pākaṭohoti satiyā ñāṇassa ca vasena katapubbābhisaṅkhārassa pavattattā. Tādisena bhavitabbanti catutthapuggalasadisena bhavitabbaṃ, pageva satiṃ ñāṇañca paccupaṭṭhapetvā tīsupi ṭhānesu ñāṇasampayuttameva cittaṃ pavattetabbanti adhippāyo.
所谓“遍身现知”，即对全身每一部分都逐一正确而充分地具有感受性与知觉性，这里“对全身部分依序、正确地具有感受性”的含义。若一切部分确实存在感受，则此谓该部分确实有感受，而感受即此处所谓的知觉之含义。由于对呼吸及相关身色诸法已经完全没有所遗漏，同时又因其多种部分的累计而形成的整体现象，为表达此整体现象而用“全部所合摄”即“遍身现知”一词。其目的为了显示此全面、充分连贯的实践，即可见一切的境界。这里用“齐备合摄”之意，是要显现呼吸等的专注修习中，应分别细致观察且贯彻每一部分现象。由此说明应话题，将“全部所合摄” 与“觉察周延”二词语展开，清楚且明白地解释完整的含义。此处亦言明，专注实际修习中如果将部分专心观照，则以“注意局部”而言之。本注指此义。此境界是由已有的智慧观察力连贯地发生，非杂乱无章，故谓也是“经由一切身色周密觉知而运行”的体现。此法修持是由前世之深明慧知所成，是以实践称为学习，即佛等所示范的修学。所谓“细微至极”，指无数细微部分组成的整体，对此颜色和质地的清晰觉知。这里基于这样彻底的觉察与智慧增长而展开修持。由此可见应从四次第修习，即从正念与智慧发起，于三处进行灵敏觉察，令智慧的流转通达。
Evanti vuttappakārena sabbakāyappaṭisaṃvedanavaseneva. Ghaṭatīti ussahati. Vāyamatīti vāyāmaṃ karoti, manasikāraṃ pavattetīti attho. Tathābhūtassāti ānāpānassatiṃ bhāventassa. Saṃvaroti sati vīriyampi vā. Tāya satiyāti yā sā ānāpāne ārabbha pavattā sati, tāya. Tena manasikārenāti yo so tattha satipubbaṅgamo bhāvanāmanasikāro, tena saddhinti adhippāyo. Āsevatīti ‘‘tisso sikkhāyo’’ti vutte adhikusaladhamme āsevati. Tadāsevanañhettha sikkhananti adhippetaṃ. Purimanayeti purimasmiṃ bhāvanānaye, paṭhamavatthudvayeti adhippāyo. Tatthāpi kāmaṃ ñāṇuppādanaṃ labbhateva assāsapassāsānaṃ yāthāvato dīgharassabhāvāvabodhasabbhāvato, tathāpi taṃ na dukkaraṃ yathāpavattānaṃ tesaṃ gahaṇamattabhāvatoti tattha vattamānakālappayogo kato. Idaṃ pana dukkaraṃ purisassa khuradhārāyaṃ gamanasadisaṃ, tasmā sātisayenettha pubbābhisaṅkhārena bhavitabbanti dīpetuṃ anāgatakālappayogo katoti imamatthaṃ dassetuṃ ‘‘tattha yasmā’’tiādi vuttaṃ. Tattha ñāṇuppādanādīsūti ādi-saddena kāyasaṅkhārapassambhanapītipaṭisaṃvedanādiṃ saṅgaṇhāti. Keci panettha ‘‘saṃvarasamādānānaṃ saṅgaho’’ti vadanti.
据此说法是因遍身现知的觉察力而生，所谓“拼命努力”，即努力用心专注，即意志的运作。所谓“真实如实”，指依止入出息念修习的真实状态。所谓“自持”，则是通过正念和精进等，摄持身心现前状态。这里的“念心”指与入出息念相应的念心，由此起始修习。此即所谓念作为前导的发展。此即对应精进时所谓“熏习三种训练”，是说对善法的勤加努力。上述终极修习，是早期修习两种本质的开始。此处所说的“过去两件事”即指此修习之首二事。即便以此修习能生起对欲界之智，但呼吸仍为长短不均的自然现象，且能持久不难，表示因其质简单易拓至习得。但如果一旦深入，如同锋利刀刃穿行一般困难，因此必须依前世功德照明而今世修习。此处以“由此”明示即借此功德追忆，方便现今修行者理解。此即“因智慧展开”而起身心合一的静止满足感等多重功效。部分学者称此为“自持、集起诸善法之归纳”，表明对各种修习的包容性说法。
Kāyasaṅkhāranti assāsapassāsaṃ. So hi cittasamuṭṭhānopi samāno karajakāyapaṭibaddhavuttitāya tena saṅkharīyatīti kāyasaṅkhāroti vuccati. Yo pana ‘‘kāyasaṅkhāro vacīsaṅkhāro’’ti (ma. ni. 1.102) evamāgato kāyasaṅkhāro cetanālakkhaṇo satipi dvārantaruppattiyaṃ yebhuyyavuttiyā tabbahulavuttiyā ca kāyadvārena lakkhito, so idha nādhippeto. Passambhentotiādīsu pacchimaṃ pacchimaṃ padaṃ purimassa purimassa atthavacanaṃ. Tasmā passambhanaṃ nāma vūpasamanaṃ, tañca tathāpayoge asati uppajjanārahassa oḷārikassa kāyasaṅkhārassa payogasampattiyā anuppādananti daṭṭhabbaṃ . Tatrāti ‘‘oḷārikaṃ kāyasaṅkhāraṃ passambhento’’ti ettha. Apariggahitakāleti kammaṭṭhānassa anāraddhakāle, tato eva kāyacittānampi apariggahitakāle. ‘‘Nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāyā’’ti hi iminā kāyapariggaho , ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti iminā cittapariggaho vutto. Tenevāha – ‘‘kāyopi cittampi pariggahitā hontī’’ti. Kāyoti karajakāyo. Sadarathāti sapariḷāhā. Sā ca nesaṃ sadarathatā garubhāvena viya oḷārikatāya avinābhāvinīti āha ‘‘oḷārikā’’ti. Balavatarāti sabalā thūlā. Santā hontīti cittaṃ tāva bahiddhā vikkhepābhāvena ekaggaṃ hutvā kammaṭṭhānaṃ pariggahetvā pavattamānaṃ santaṃ hoti vūpasantaṃ, tato eva taṃsamuṭṭhānā rūpadhammā lahumudukammaññabhāvappattā, tadanuguṇatāya sesaṃ tisantatirūpanti evaṃ citte kāye ca vūpasante pavattamāne tannissitā assāsapassāsā santasabhāvā anukkamena sukhumasukhumatarasukhumatamā hutvā pavattanti. Tena vuttaṃ ‘‘yadā panassa kāyopī’’tiādi. Passambhemīti paṭhamāvajjanā. Ābhujanaṃ ābhogo, sammā anu anu āharaṇaṃ samannāhāro, tasmiṃyeva atthe aparāparaṃ pavattaāvajjanā tasseva atthassa manasikaraṇaṃ citte ṭhapanaṃ manasikāro, vīmaṃsā paccavekkhaṇā.
所谓“身行”，即指呼吸身相续。呼吸身是由心生出时与形业相关连，由此成就身的流续，故称为身行。至于所言“身行与语行”二者无二，为有为法中寂静之心行表现，由禅定及觉知道门的多重变化而生的表现，故不予分别解释。所谓令身行调伏的“令息熄灭”，乃是渐渐使过去之作用覆盖消散，这称为熄灭之力。此力从过去根本习气而起，于修持之时所现之能静息身心躁动的法力。所谓“不极盛”，指于修持过程中不令身心荒乱臃肿，且能由此修出轻安之心身状态。关于身心分别摄持，即身体与心识皆得摄持，故有“身与心均被摄持”之说。所谓身是身业（行业），心是心业，两者时刻相应，如“坐于床上挺直身躯手持誓言”，此为身的守护；“专注念心于前”，此为心的守护。由此可谓“身与心均被守护”。所谓“身”即身行。所谓“心之轻安”，即心随身而轻安。此心身轻安的状态，乃因对所依止之呼吸身心法门得到深具理解而致。由此产生缓和细致轻微且极为细腻的心身轻安安住，随念调伏而渐次展开。由此得语“当其身心并具轻安”，即身渐稳心逐渐寂静。所谓“熄灭”，指最初正念之起始；“适当采纳”，即正确认知，每一念次的妥适摄受，在于安住心念所现的诸法之中，保持观照、检验和观想。由此保持正念之活跃。
Sāraddheti sadarathe sapariḷāhe. Adhimattanti balavaṃ oḷārikaṃ, liṅgavipallāsena vuttaṃ. Kāyasaṅkhāro hi adhippeto. ‘‘Adhimattaṃ hutvā pavattatī’’ti kiriyāvisesanaṃ vā etaṃ. Sukhumanti etthāpi eseva nayo. Kāyamhīti ettha citte cāti ānetvā sambandhitabbaṃ.
『萨拉德』者，意为彼此同心、同意、和合。『萨达拉』者，意为方向一致。『萨帕利拉哈』者，意为相应、相合。此三词皆说明力量强盛而勃发，具有强烈的精进之意，此为因形态反转而称。所谓『身行聚』是主要者，谓其力量聚集而运作。所谓『力量加强而运转』乃是行为上的特异现象。蕴含细微之意，亦同此义。『身』于此指心所，亦即引至联系的共迹。
Paṭhamajjhānato vuṭṭhāya kariyamānaṃ dutiyajjhānassa nānāvajjanaṃ parikammaṃ paṭhamajjhānaṃ viya dūrasamussāritapaṭipakkhanti katvā taṃsamuṭṭhāno kāyasaṅkhāro paṭhamajjhāne ca dutiyajjhānūpacāre ca oḷārikoti sadiso vutto. Esa nayo sesupacāradvayepi. Atha vā dutiyajjhānādīnaṃ adhigamāya paṭipajjato dukkhāpaṭipadādivasena kilamato yogino kāyakilamathacittupaghātādivasena vitakkādisaṅkhobhena saparipphandatāya ca cittappavattiyā dutiyajjhānādiupacāresu kāyasaṅkhārassa oḷārikatā veditabbā. Atisukhumoti aññattha labbhamāno kāyasaṅkhāro catutthajjhāne atikkantasukhumo. Sukhumabhāvopissa tattha natthi kuto oḷārikatā appavattanato. Tenāha ‘‘appavattimeva pāpuṇātī’’ti.
在初禅中起身待行时，第二禅因诸种觉受而周遍体察委细，反如初禅一般，尽力专注而赴彼，故说此时身行聚近似于第一禅及第二禅的辅助身行聚。此理适用于第一、二禅辅助身行，称为『脉动』。当行者由第二禅等证得苦行之道而修行，因身业及心业疲劳、中断等心态相併，再加心绪混乱不一，故于第二禅及之后的辅助身行应当觉察到该身行聚具脉动性。所谓极细微，即身身行聚远超第四禅甚微微妙，且细微状态不同，不可谓具脉动性。故云：「唯有不脉动时才得。」
Lābhissa sato anupubbasamāpattisamāpajjanavelaṃ ekāsaneneva vā sabbesaṃ jhānānaṃ paṭilābhaṃ sandhāya majjhimabhāṇakā heṭṭhimaheṭṭhimajjhānato uparūparijhānūpacārepi sukhumataraṃ icchanti. Tattha hi sopacārānaṃ jhānānaṃ uparūpari visesavantatā santatā ca sambhaveyya, ekāvajjanūpacāraṃ vā sandhāya evaṃ vuttaṃ. Evañhi heṭṭhā vuttavādena imassa vādassa avirodho siddho bhinnavisayattā. Sabbesaṃyevāti ubhayesampi. Yasmā te sabbepi vuccamānena vidhinā passaddhimicchantiyeva . Apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhatīti idaṃ sadisasantānatāya vuttaṃ. Na hi te eva oḷārikā assāsādayo sukhumā honti. Passambhanākāro pana tesaṃ heṭṭhā vuttoyeva.
依赖正念而获种种阶段入定的时刻，或一次静坐，皆能得诸禅定。故中禅行者于上下禅辅助境界，欲求更微妙之乐。于此，辅助禅的上续阶段特别显现细致性，或仅一次觉受辅助即有此理。此亦由下禅教说成立不悖，因彼诸禅皆得安住，虽性质不同，却皆为安宁。未执时，身行聚之起灭从起止二造作显现，彼「当起时」者为发生时，「断时」即熄灭时，故说身行聚有此连贯性。传说其脉动世俗为气息，但其安定状为此处之所说。
Mahābhūtapariggahe sukhumoti catudhātumukhena vipassanābhinivesaṃ sandhāya vuttaṃ. Sakalarūpapariggahe sukhumo bhāvanāya uparūpari paṇītabhāvato. Tenevāha ‘‘rūpārūpapariggahe sukhumo’’ti. Lakkhaṇārammaṇikavipassanāyāti kalāpasammasanamāha. Nibbidānupassanāto paṭṭhāya balavavipassanā, tato oraṃ dubbalavipassanā. Pubbe vuttanayenāti ‘‘apariggahitakāle’’tiādinā samathanaye vuttanayena. ‘‘Apariggahe pavatto kāyasaṅkhāro mahābhūtapariggahe paṭippassambhatī’’tiādinā vipassanānayepi paṭippassaddhi yojetabbāti vuttaṃ hoti.
于大元素摄持时，称其细微乃四大触入慧观之内蕴。诸色法集摄时细微，乃于修习上相续具善巧者。故称『色聚摄时细微』。所谓特征触相观察乃指总观一切。由对此生厌观察而起瞋恚，随后力弱之慧观由此发。先有所说如『未执持时』等乃止禅教示，复言『非聚时身行聚于大元素摄中安止』又指慧观止禅顺修之安定。
Assāti imassa ‘‘passambhayaṃ kāyasaṅkhāra’’nti padassa. Codanāsodhanāhīti anuyogaparihārehi. Evanti idāni vuccamānākārena. Kathanti yaṃ idaṃ ‘‘passambhayaṃ…pe… sikkhatī’’ti vuttaṃ, taṃ kathaṃ kena pakārena kāyasaṅkhārassa passambhanaṃ yogino ca sikkhanaṃ hotīti kathetukāmatāya pucchitvā kāyasaṅkhāre sarūpato oḷārikasukhumato vūpasamato anuyogaparihārato ca dassetuṃ ‘‘katame kāyasaṅkhārā’’tiādi āraddhaṃ. Tattha kāyikāti rūpakāye bhavā. Kāyappaṭibaddhāti kāyasannissitā. Kāye sati honti, asati na honti, tato eva te akāyasamuṭṭhānāpi kāyena saṅkharīyantīti kāyasaṅkhārā. Passambhentoti oḷārikoḷārikaṃ passambhento.
这里『安定身行聚』一词，意味着摇动与镇除之意。谓由观察修习而令恼乱心调伏去除。今成此义故言。有人问及此『安定……修习』说法，以欲了解身行聚何者须安定，修行者如何修习，故须阐明。于此，身行指身所依赖之色体。所谓依附身者，指身心相续依止。于身存时，身行聚仍起，非无身则无身聚，故名身行聚。所谓安定身行聚，即摇动性减少之身行聚。
Sesapadadvayaṃ tasseva vevacanaṃ. Oḷārikañhi kāyasaṅkhāraṃ avūpasantasabhāvaṃ sannisīdāpento ‘‘passambhento’’ti vuccati, anuppādanirodhaṃ pāpento ‘‘nirodhento’’ti, suṭṭhu santasabhāvaṃ nayanto ‘‘vūpasamento’’ti.
此两余辞语皆为同义反复。所谓脉动者，身行聚起聚灭呈动摇状态，为安住状态，故称『安定』。阻止生起与消散者，谓具有斩断身心生灭之功能，故称此为『断除』。善乐安住调伏之者，谓令众聚和满安住，名为『安止』。
Yathārūpehīti yādisehi. Kāyasaṅkhārehīti oḷārikehi kāyasaṅkhārehi. Ānamanāti abhimukhena kāyassa namanā. Vinamanāti visuṃ visuṃ passato namanā. Sannamanāti sabbato, suṭṭhu vā namanā. Paṇamanāti pacchato namanā. Iñjanādīni ānamanādīnaṃ vevacanāni, adhimattāni vā abhimukhacalanādīni ānamanādayo, mandāni iñjanādayo. Passambhayaṃ kāyasaṅkhāranti tathārūpaṃ ānamanādīnaṃ kāraṇabhūtaṃ oḷārikaṃ kāyasaṅkhāraṃ paṭippassambhento. Tasmiñhi passambhite ānamanādayopi passambhitā eva honti.
「诸如『形如』此等词」者，是指诸初始之称。如「身行」者，以气流缠绕的身行为义。『俯身』者，表示身向前倾；『敬礼』者，以柔和目光诸多般敬礼。『整礼』者，全面而正确地敬礼。『回礼』者，身向后屈伸敬礼。俯首等词，属于上述敬礼等的一种说法，意指向前倾斜的动作；敬礼诸词依其份量及向前倾斜程度分为缓慢与迅速等级。身行的安住即是息散身行，乃由上述敬礼等生起的原因而生，乃身行气流的柔缓安住。于此柔缓息散中，敬礼等安住亦随之柔缓安住。
Santaṃ sukhumanti yathārūpehi kāyasaṅkhārehi kāyassa aparipphandanahetūhi ānamanādayo na honti, tathārūpaṃ darathābhāvato santaṃ, anoḷārikatāya sukhumaṃ. Passambhayaṃ kāyasaṅkhāranti sāmaññato ekaṃ katvā vadati. Atha vā pubbe oḷārikoḷārikaṃ kāyasaṅkhāraṃ paṭippassambhento anukkamena kāyassa aparipphandanahetubhūte sukhumasukhumatare uppādetvā tepi paṭippassambhetvā paramasukhumatāya koṭippattaṃ yaṃ kāyasaṅkhāraṃ paṭippassambheti, taṃ sandhāya vuttaṃ ‘‘santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāra’’nti.
诸敬礼等因身行无耗散故，得以清净细微柔软，谓之舒利，即是息散身行（即身行的柔细安住）。息散身行，此名通说。过去已依次序息散身行聚集于色身无耗体，造成了细微柔软，诸身行住成熟此最细微柔软之境。为此，佛所言「柔利息散身行」即指此也。
Itītiādi codakavacanaṃ. Tattha itīti pakāratthe nipāto, kirāti arucisūcane, evañceti attho. Ayañhettha adhippāyo ‘‘vuttappakārena yadi atisukhumampi kāyasaṅkhāraṃ passambhetī’’ti. Evaṃ santeti evaṃ sati tayā vuttākāre labbhamāne. Vātūpaladdhiyāti vātassa upaladdhiyā. Ca-saddo samuccayattho, assāsādivātārammaṇassa cittassa pabhāvanā uppādanā pavattanā na hoti, te ca tena passambhetabbāti adhippāyo. Assāsapassāsānañca pabhāvanāti oḷārike assāsapassāse bhāvanāya paṭippassambhetvā sukhumānaṃ tesaṃ pabhāvanā ca na hoti ubhayesaṃ tesaṃ tena paṭippassambhetabbato. Ānāpānassatiyāti ānāpānārammaṇāya satiyā ca pavattanaṃ na hoti ānāpānānaṃ abhāvato. Tato eva taṃsampayuttassa ānāpānassatisamādhissa ca pabhāvanā uppādanāpi na hoti. Na hi kadāci ārammaṇena vinā sārammaṇā dhammā sambhavanti. Na ca naṃ tanti ettha nanti nipātamattaṃ. Taṃ vuttavidhānaṃ samāpattiṃ paṇḍitā paññavanto na ceva samāpajjantipi tato na vuṭṭhahantipīti yojanā. Evaṃ codako sabbena sabbaṃ abhāvūpanayanaṃ passambhananti adhippāyena codeti.
「如此」起，乃为提示之说。此中「如此」为叹助语，表不悦，「犹然如此」意。此有意含若依言说法，若息散身行过于细微亦能息散之意。如此正觉者，依此说法而得安心。所谓「风之障碍」，是指风令呼吸不顺畅积聚等现象，由惹著心生，致使心不安定，不得生起安住，故称此为风障碍。呼吸发展不足是风之障碍之泽，自然不得生息散。呼吸呼吸发展不足者，是柔缓呼吸行之不利缘起。入出息念则是入出息缘起，因入出息灭故，入出息念无法生起。故入出息念定生起亦无缘。非有缘起，则法实体不可生起。断语结止不止于言语，而是用于了达理义。故此提示乃指引远离无明之障碍。
Puna iti kirātiādi yathāvuttāya codanāya vissajjanā. Tattha kirāti yadīti etassa atthe nipāto. Iti kira sikkhati, mayā vuttākārena yadi sikkhatīti attho. Evaṃ santeti evaṃ passambhane sati. Pabhāvanā hotīti yadipi oḷārikā kāyasaṅkhārā paṭippassambhanti, sukhumā pana atthevāti anukkamena paramasukhumabhāvappattassa vasena nimittuppattiyā ānāpānassatiyā ānāpānassatisamādhissa ca pabhāvanā ijjhatevāti adhippāyo.
「复如『犹然』起」对前面提起耳语，表示此次提起的内容使其消散。于此，『犹然』为叹助语。『据言所学』意谓说我学习依教法所得。如此息散，正念观照中得安心。谓此息散，即谓柔细身行息散。因入出息念定禅及相应之生起，故生起呼吸之安住。此乃释义者之意。
Yathākathaṃ viyāti yathāvuttavidhānaṃ taṃ kathaṃ viya daṭṭhabbaṃ, atthi kiñci tadatthasampaṭipādane opammanti adhippāyo. Idāni opammaṃ dassetuṃ ‘‘seyyathāpī’’tiādi vuttaṃ. Tattha seyyathāpīti opammatthe nipāto. Kaṃseti kaṃsabhājane. Nimittanti nimittassa, tesaṃ saddānaṃ pavattākārassāti attho. Sāmiatthe hi idaṃ upayogavacanaṃ. Suggahitattāti suṭṭhu gahitattā. Sumanasikatattāti suṭṭhu citte ṭhapitattā. Sūpadhāritattāti sammadeva upadhāritattā sallakkhitattā. Sukhumakā saddāti anurave āha, ye appakā. Appattho hi ayaṃ ka-saddo. Sukhumasaddanimittārammaṇatāpīti sukhumo saddova nimittaṃ sukhumasaddanimittaṃ, tadārammaṇatāyapīti vuttaṃ hoti. Kāmaṃ tadā sukhumāpi saddā niruddhā, saddanimittassa pana suggahitattā sukhumatarasaddanimittārammaṇabhāvenapi cittaṃ pavattati. Ādito paṭṭhāya hi tassa tassa niruddhassa saddassa nimittaṃ avikkhittena cittena upadhārentassa anukkamena pariyosāne atisukhumasaddanimittampi ārammaṇaṃ katvā cittaṃ pavattateva. Cittaṃ na vikkhepaṃ gacchati tasmiṃ yathāupaṭṭhite nimitte samādhānasabbhāvato.
诸如「如何安住」或「如何观察」等，谓须用比喻以便立解教理，此等比喻者，故曰「例如若干……」此语中「譬如」为例释叹助词。此中「何者」为并列词。『相』指相续音响。此为方便语。所谓「妥善维护」，即妥善纳持心念。「善意调摄」意谓妥善摄持于心。「恒顺业相」意指正依次第相续之音。柔细之音，即为小音，乃此「小音」之称也。柔细音标志身心调息之妙境。乃此音为入入息之妙念。其次观察其正因，此音束缚心念，但纤细柔妙之音因摄持妥当，心方能生起相续。由此得心不散乱，因守护于妥持诸妙音标志而得心念集中之境。
Evaṃ santetiādi vuttassevatthassa nigamanavasena vuttaṃ. Tattha yassa suttapadassa saddhiṃ codanāsodhanāhi attho vutto, taṃ uddharitvā kāyānupassanāsatipaṭṭhānāni vibhāgato dassetuṃ ‘‘passambhaya’’ntiādi vuttaṃ . Tattha passambhayaṃ kāyasaṅkhāranti vuttaassāsapassāsā kāyoti yojanā veditabbā. Atha vā passambhayaṃ kāyasaṅkhāranti ettha assāsapassāsā kāyoti evamattho daṭṭhabbo. Mahāsatipaṭṭhānasutte (dī. ni. 2.372 ādayo; ma. ni. 1.105 ādayo) kāyānupassanaṃ kathentena paṭhamacatukkasseva vuttattā, ānāpānassatisuttepi ‘‘yasmiṃ samaye, bhikkhave, bhikkhu dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti…pe… passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Kāye kāyānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharatī’’ti (ma. ni. 2.149) vuttattā ca ‘‘kāyānupassanāvasena vuttassa paṭhamacatukkassā’’ti vuttaṃ.
「如此息散」之断语，此中有引语。谓在此语句合说之指引下，分别显现出身行观照方法。所谓息散身行，即指呼吸时出入气行身，呼吸息散即身息流之息散。因息散身行，故须观察呼吸，观察呼吸为观察身。大念处经（中部与长部）即以此法明说身行观之理。入出息念经中亦称：「在彼时世尊兴起长息深息知之，习息息散身行，住于此身信解观察。」此为明咐成立诸身行观处之先说也。
Ādikammikassa kammaṭṭhānavasenāti samathakammaṭṭhānaṃ sandhāya vuttaṃ, vipassanākammaṭṭhānaṃ pana itaracatukkesupi labbhateva. Etthāti paṭhamacatukke. Saha paṭisambhidāhīti nidassanamattametaṃ, puññavantānaṃ pana upanissayasampannānaṃ abhiññāpi sijjhatiyeva. Catubbidhanti pātimokkhasaṃvarādivasena catubbidhaṃ. Anāpajjananti sattannaṃ āpattikkhandhānaṃ aññatarassa anāpajjanaṃ. Āpannavuṭṭhānanti āpannasappaṭikammāpattito yathādhammaṃ paṭikammakaraṇena vuṭṭhānaṃ, desanāgāminito desanāya, vuṭṭhānagāminito parivāsādivinayakammakaraṇena vuṭṭhānanti vuttaṃ hoti . Desanāyapi hi āpannāpattito vuṭṭhānaṃ hotīti sāpi vuṭṭhāneneva saṅgahitā. Kilesehi ca appaṭipīḷananti kodho upanāho makkho palāso issā macchariyaṃ māyā sāṭheyyaṃ thambho sārambho māno atimāno mado pamādoti evamādīhi pāpadhammehi appaṭipīḷanaṃ, tesaṃ anuppādananti vuttaṃ hoti.
谓“始业者因业境而修习”，此指止禅的修习法得以确立，内观的修习则在其他四支中也能获得。此所谓“初四支”。合所依智慧观照之义，此处仅为示现；但福德广大且具足依止者，其神通亦随之渐显。四者乃戒律止、水断等四种，依戒律等法而别。所谓“不犯”者，即七种过失集中体中某一不犯。所谓“已犯者”者，即依理依法而实行相应惩罚，依教授者所说的教法，依实施者所行的戒法集会所定，皆称“已犯”。又说未被烦恼所扰乱者，如瞋恚、怨恨、嗔恨、贪欲、嫉妒、幻术、欺骗、犹豫、傲慢、骄纵等诸恶业之不染称为“不扰乱”，其亦谓“未生”。
Yamidaṃ ābhisamācārikasīlaṃ vuccatīti sambandho. Dveasīti khandhakavattāni cuddasavidhaṃ mahāvattanti ettha mahāvattaṃ nāma vattakkhandhake vuttāni āgantukavattaṃ āvāsikagamikaanumodanabhattaggapiṇḍacārikaāraññikasenāsanajantāgharavaccakuṭiupajjhāyasaddhivihārikaācariyaantevāsikavattanti cuddasa vattāni. Tato aññāni pana kadāci tajjanīyakammakatādikāleyeva caritabbāni dvāsīti khandhakavattāni, na sabbāsu avatthāsu caritabbāni, tasmā mahāvattesu agaṇitāni. Tattha ‘‘pārivāsikānaṃ bhikkhūnaṃ vattaṃ paññapessāmī’’ti ārabhitvā ‘‘na upasampādetabbaṃ…pe… na chamāyaṃ caṅkamante caṅkame caṅkamitabba’’nti (cūḷava. 76) vuttavattāni chasaṭṭhi, tato paraṃ ‘‘na, bhikkhave, pārivāsikena bhikkhunā pārivāsikavuḍḍhatarena bhikkhunā saddhiṃ mūlāyapaṭikassanārahena, mānattārahena, mānattacārikena, abbhānārahena bhikkhunā saddhiṃ ekacchanne āvāse vatthabba’’ntiādinā (cūḷava. 82) vuttāni pakatatte caritabbehi anaññattā visuṃ tāni agaṇetvā pārivāsikavuḍḍhatarādīsu puggalantaresu caritabbattā tesaṃ vasena sampiṇḍetvā ekekaṃ katvā gaṇitāni pañcāti ekasattati vattāni, ukkhepanīyakammakatavattesu vattapaññāpanavasena vuttaṃ ‘‘na pakatattassa bhikkhuno abhivādanaṃ…pe… nahāne piṭṭhiparikammaṃ sāditabba’’nti (cūḷava. 51) idaṃ abhivādanādīnaṃ asādiyanaṃ ekaṃ, ‘‘na pakatatto bhikkhu sīlavipattiyā anuddhaṃsetabbo’’tiādīni (cūḷava. 51) ca dasāti evametāni dvāsīti. Etesveva pana kānici tajjanīyakammādivattāni kānici pārivāsikādivattānīti aggahitaggahaṇena dvāsīti eva. Aññattha pana aṭṭhakathāpadese appakaṃ ūnamadhikaṃ vā gaṇanūpagaṃ na hotīti asīti khandhakavattānīti vuccati. Ābhisamācārikasīlanti ettha abhisamācāroti uttamasamācāro, abhisamācārova ābhisamācārikaṃ, abhisamācāraṃ vā ārabbha paññattaṃ ābhisamācārikaṃ, tadeva sīlanti ābhisamācārikasīlaṃ. Khandhakavattapariyāpannassa sīlassetaṃ adhivacanaṃ. Ahaṃ sīlaṃ rakkhāmi, kiṃ ābhisamācārikenātiādīsu sīlanti ubhatovibhaṅgapariyāpannameva gahetabbaṃ khandhakavattapariyāpannassa ābhisamācārikaggahaṇena gahitattā. Paripūreti paripuṇṇe, paripūriteti vā attho.
谓此为戒律中关于修行者的戒法。此处言十四律篇中包含二十种戒法则称为“广律”，广律中所记为戒律篇中所称“来访行”的戒律规则，即住、行、受戒、乞食、林中、指导、护众、信仰、修止、师、居住、近住等十四种律仪。其他则于某些时节相应行为中须修持的二种戒行，并非皆于所记戒文中必行，故在广律中未尽数。关于“小律典卷七十六”中言：“应为来访行比库制定律则”。至“七十八”中有言：“比库不得昼伏夜行”，依这样的戒律行为，不拘他律。鉴此，编撰者以十四律为基，涵盖其他二种，合计二十。除散布义务规矩外，尚记戒律表达奉行的具体现行规则，如“不应对他师生发敬礼”、“沐浴时摄持护体”等记载，在小律典卷五十一中为例。对戒语礼仪禁止类，共十条等说。此处戒行均属广律所包含，却不全属特定戒规，故称二十。言此十四律，即比库之最正进行戒律行为，名为上乘正行，即最上乘行为以是最上乘戒，戒者即戒律。此为广律中关于戒律的别称。说“我护持戒律，何谓上乘正行”等语，谓辅以戒律分类涵义带入广律限内的上乘戒观念，见法理通顺、圆满。
Tatoti yathāvuttasīlavisodhanato paraṃ. Āvāsoti āvāsapalibodho. Kulantiādīsupi eseva nayo. Tattha (visuddhi. 1.41) āvāsoti ekopi ovarako vuccati ekampi pariveṇaṃ sakalopi saṅghārāmo. Svāyaṃ na sabbasseva palibodho hoti, yo panettha navakammādiussukkaṃ vā āpajjati, bahubhaṇḍasannicayo vā hoti, yena kenaci vā kāraṇena apekkhavā paṭibaddhacitto, tasseva palibodho hoti, na itarassa.
谓戒律之故曰次第。所谓住处，乃住处所之依据。族姓等亦同理。此处（净戒篇 1.41）住处意味着一院所、一寺院、全体僧团。非全体均适用，惟针对有新业或有多物聚集者，因其受业缘缚，故被称为所依，非为他人所依。
Kulanti ñātikulaṃ vā upaṭṭhākakulaṃ vā. Ekaccassa hi upaṭṭhākakulampi ‘‘sukhite sukhito’’tiādinā nayena saṃsaṭṭhassa viharato palibodho hoti, so kulamānusakehi vinā dhammassavanāya sāmantavihārampi na gacchati. Ekaccassa mātāpitaropi palibodhā na honti koraṇḍakavihāravāsittherassa bhāgineyyadaharabhikkhuno viya.
族姓谓亲族或护持亲族。某些护持亲族人处于安乐时，有说“安乐即安乐”等表示归属感，未与属众聆法共处之义。某些父母对仍为少年修行者所示之护持未明，似比库亲属兄弟之关系。
Lābhoti cattāro paccayā. Te kathaṃ palibodhā honti? Puññavantassa hi bhikkhuno gatagataṭṭhāne manussā mahāparivāre paccaye denti, so tesaṃ anumodento dhammaṃ desento samaṇadhammaṃ kātuṃ okāsaṃ na labhati, aruṇuggamanato yāva paṭhamayāmo, tāva manussasaṃsaggo na upacchijjati, puna balavapaccūseyeva bāhullikapiṇḍapātikā āgantvā ‘‘bhante, asuko upaṭṭhāko upāsako upāsikā amacco amaccadhītā tumhākaṃ dassanakāmā’’ti vadanti, so ‘‘gaṇhāvuso pattacīvara’’nti gamanasajjova hoti niccabyāvaṭo, tasseva te paccayā palibodhā honti. Tena gaṇaṃ pahāya yattha naṃ na jānanti, tattha ekakena caritabbaṃ. Evaṃ so palibodho upacchijjati.
得益由四种因缘生起。其何以能明了？比库具福，常住善俗所在，人众寡众相缘，有情笑语赞叹；比库安住其中，虽未有可宣说教法时，仍得善缘，生起知见。故旅居舍营，知之加深。舍弃不知，单独修持行为，知解渐增。
Gaṇoti suttantikagaṇo vā ābhidhammikagaṇo vā. Yo tassa uddesaṃ vā paripucchaṃ vā dento samaṇadhammassa okāsaṃ na labhati, tassa gaṇo palibodho hoti. Tena so evaṃ upacchinditabbo – sace tesaṃ bhikkhūnaṃ bahu kataṃ hoti, appaṃ avasiṭṭhaṃ, taṃ niṭṭhapetvā araññaṃ pavisitabbaṃ. Sace appaṃ kataṃ, bahu avasiṭṭhaṃ, yojanato paraṃ agantvā antoyojanaparicchede aññaṃ gaṇavācakaṃ upasaṅkamitvā ‘‘ime āyasmā uddesādīhi saṅgaṇhatū’’ti vattabbaṃ. Evampi alabhamānena ‘‘mayhaṃ, āvuso, ekaṃ kiccaṃ atthi, tumhe yathāphāsukaṭṭhānāni gacchathā’’ti gaṇaṃ pahāya attano kammaṃ kātabbaṃ.
“众”可以是经文众或教法众。因对修行法之教诲或疑问未获时，称为无知众。须根据情状斟酌断别——若多为比库所行，少者留存，则应了结，隐入林中；若少行为多被遗弃，仍努力前来，须请另一众负责人监督：“当以此相应之事整肃之”。如是不得，便舍弃众，独修自业。
Kammenāti kammapalibodhena. ‘‘Kammañca pañcama’’ntipi pāṭho. Tattha kammanti navakammaṃ. Taṃ karontena vaḍḍhakīādīhi laddhāladdhaṃ jānitabbaṃ, katākate ussukkaṃ āpajjitabbanti sabbathāpi palibodho hoti. Sopi evaṃ upacchinditabbo – sace appaṃ avasiṭṭhaṃ hoti, niṭṭhapetabbaṃ. Sace bahu, saṅghikaṃ ce, navakammaṃ saṅghassa vā bhārahārakabhikkhūnaṃ vā niyyātetabbaṃ. Attano santakaṃ ce, attano bhārahārakānaṃ niyyātetabbaṃ. Tādisaṃ alabhantena saṅghassa pariccajitvā gantabbaṃ.
业者，即行为的警觉。文中『业与第五』等说，指这里的业为新的行为。作为行为者，由发心增长等而获利所得之事应当了知，若行为已造，则应当努力勤奋去成就，这种警觉在一切处所常有。同样，对行为亦应切断：若微少残余，则应停止；若繁多，且为僧团共有，新的行为应归属于僧团或负担比库。若为自身所持有，应属自身的负担。由此所得，即告别僧团而去。
Addhānanti maggagamanaṃ. Yassa hi katthaci pabbajjāpekkho vā hoti, paccayajātaṃ vā kiñci laddhabbaṃ hoti. Sace taṃ alabhanto na sakkoti adhivāsetuṃ, araññaṃ pavisitvā samaṇadhammaṃ karontassapi gamikacittaṃ nāma duppaṭivinodayaṃ hoti, tasmā gantvā taṃ kiccaṃ tīretvāva samaṇadhamme ussukkaṃ kātabbaṃ.
取道者指修道的前进。若某处依止出家生活，或因缘获得某种利益，若所得这利未能维持，则入林修行从事沙门法者的行住意乐难以增长，因此到他处去，应当舍弃既有，努力勤修沙门道。
Ñātīti vihāre ācariyupajjhāyasaddhivihārikaantevāsikasamānupajjhāyakasamānācariyakā, ghare mātā pitā bhātāti evamādikā. Te gilānā imassa palibodhā honti. Tasmā so palibodho te upaṭṭhahitvā tesaṃ pākatikakaraṇena upacchinditabbo. Tattha upajjhāyo tāva gilāno sace lahuṃ na vuṭṭhāti, yāvajīvaṃ paṭijaggitabbo, tathā pabbajjācariyo upasampadācariyo saddhivihāriko upasampāditapabbājitaantevāsikasamānupajjhāyakā ca. Nissayācariyauddesācariyanissayantevāsikauddesantevāsikasamānācariyakā pana yāva nissayauddesā anupacchinnā, tāva paṭijaggitabbā. Pahontena tato uddhampi paṭijaggitabbā eva. Mātāpitūsu upajjhāye viya paṭijaggitabbaṃ. Sacepi hi te rajje ṭhitā honti, puttato ca upaṭṭhānaṃ paccāsīsanti, kātabbameva. Atha tesaṃ bhesajjaṃ natthi, attano santakaṃ dātabbaṃ. Asati, bhikkhācariyāya pariyesitvāpi dātabbameva. Bhātubhaginīnaṃ pana tesaṃ santakameva yojetvā dātabbaṃ. Sace natthi, attano santakaṃ tāvakālikaṃ datvā pacchā labhantena gaṇhitabbaṃ, alabhantena na codetabbā. Aññātakassa bhaginiyā sāmikassa bhesajjaṃ neva kātuṃ, na dātuṃ vaṭṭati, ‘‘tuyhaṃ sāmikassa dehī’’ti vatvā pana bhaginiyā dātabbaṃ. Bhātu jāyāyapi eseva nayo, tesaṃ pana puttā imassa ñātakāyevāti tesaṃ kātuṃ vaṭṭati.
亲属指同住僧舍之教师、指导长老及同住众师、家父母兄弟等。病人即此警觉所在。因此，应当照顾其病人并予以治疗为止而中断工作。若指导长老病轻未起床，应持续照料至终，亦当如此照料出家前导师、受具足戒导师、信士长住者、具足戒后同住导师等。至于依止老师、依止众师以及同住师，若无依止者，则须继续照顾。然后方可起床并照料。对父母等亦应如此照料。若他们还在世，于子代照顾下是应当的。倘若无治疗之药，应当施予自有亲属的负担。没有时，亦应请布施给比库居士。若无，则应先施予当下亲属，日后受者须照顾，不得因无所得而吝惜。外亲姐姐、丈夫的药不该随意予他人，不可送出也不可少施，因为她是丈夫的身体。弟妹亦如是，若有子女，是他们的亲属，应予照顾。
Ābādhoti yo koci rogo. So bādhayamāno palibodho hoti, tasmā bhesajjakaraṇena upacchinditabbo. Sace pana katipāhaṃ bhesajjaṃ karontassapi na vūpasammati, ‘‘nāhaṃ tuyhaṃ dāso, na bhatako, taṃyevamhi posento anamatagge saṃsāravaṭṭe dukkhappatto’’ti attabhāvaṃ garahitvā samaṇadhammo kātabbo.
疾病即某种病苦。病者即此警觉所在，因此应以药事照料并中断工作。若服药若干日仍未平息，应当断言‘我非你的奴仆、不食者，若然饲养，反陷无尽轮回中受苦’，自正其意，行沙门法。
Ganthoti pariyattipariharaṇaṃ. Taṃ sajjhāyādīhi niccabyāvaṭasseva palibodho hoti, na itarassa.
结即修习法的守护和除去。此乃由诵经等事片刻间的警觉，不属于他处。
Iddhiyāti iddhipalibodhena. ‘‘Iddhīti te dasā’’tipi pāṭho. Tattha iddhīti pothujjanikā iddhi. Sā hi uttānaseyyakadārako viya taruṇasassaṃ viya ca dupparihārā hoti, appamattakena ca bhijjati. Sā pana vipassanāya palibodho hoti, na samādhissa samādhiṃ patvā pattabbato, tasmā vipassanātthikena iddhipalibodho upacchinditabbo, itarena avasesāti. Kammaṭṭhānabhāvanaṃ paribundheti uparodheti pavattituṃ na detīti palibodho, ra-kārassa la-kāraṃ katvā vutto, paripanthoti attho. Upacchinditabboti samāpanena saṅgahaṇena uparundhitabbo, apalibodho kātabboti attho.
神通即神通的警觉。『神通为十者』等说，谓所谓神通者乃平凡人类的神通力。它如育苗蔬菜般脆弱难持，稍不留意即腐烂。但它是由观照而来的警觉，不是通过定的得持所得。因此宜断除为观的神通警觉，余者免除。业处修炼阻止其生起、不使起动，是警觉。切断指完结、集合、遏止，中断，不应无觉。
Kammaṭṭhāne niyutto kammaṭṭhāniko, bhāvanamanuyuñjanto. Tena kammaṭṭhānikena. Paricchinditvāti ‘‘imasmiṃ vihāre sabbepi bhikkhū’’ti evaṃ paricchinditvā. Sahavāsīnanti sahavāsīnaṃ bhikkhūnaṃ. Muducittataṃ janetīti attani muducittataṃ uppādeti. Ayañca sahavāsīnaṃ cittamaddavajananādiattho ‘‘manussānaṃ piyo hotī’’tiādinayappavattena mettānisaṃsasuttena (a. ni. 8.1) dīpetabbo.
业处专心从事业处修习，修习禅定。彼业处修习者，依此断别，即斷别『在此道场中所有比库』。『比库同住者』谓与彼比库同住者。『懈怠心生起』是说自身生起懈怠心。此外，比库同住者的心柔和等本意，应由『众生所亲爱』等文字表显，从慈心缘起之义发扬宣扬。
Anolīnavuttiko hotīti sammāpaṭipattiyaṃ olīnavuttiko hīnavīriyo na hoti, āraddhavīriyo hotīti attho. Dibbesupi ārammaṇesu, pageva itaresūti adhippāyo. Sabbatthāti sabbasmiṃ samaṇakaraṇīye, sabbasmiṃ vā kammaṭṭhānānuyoge. Atthayitabbanti pubbāsevanavasena atthayitabbaṃ. Yogassa bhāvanāya anuyuñjanaṃ yogānuyogo, tadeva karaṇīyaṭṭhena kammaṃ, tassa yogānuyogakammassa. Padaṭṭhānattāti nipphattihetuttā.
「无懈怠修习者」之义为修行正确，勤精进无懈怠，非懈怠意志低下，而是用勤精进真义。此义适用于天界诸境，即有他处及特定处所之分别权益。所谓『普遍』，是指各处、诸修行业处所。所谓『应利益者』，是依前时因缘利益而应被利益。修习之和合是业处之总摄，即一切皆应依业处作业。所谓『假名』，是指由言语修辞现象产生尔。
Odātakasiṇe ālokakasiṇaṃ, kasiṇugghāṭimākāsakasiṇe paricchinnākāsakasiṇañca antogadhaṃ katvā pāḷiyaṃ pathavīkasiṇādīnaṃ rūpajjhānārammaṇānaṃ aṭṭhannaṃyeva kasiṇānaṃ sarūpato vuttattā ākāsakasiṇaṃ ālokakasiṇañca vajjetvā ‘‘aṭṭhatiṃsārammaṇesū’’ti pāḷiyaṃ āgatanayeneva vuttaṃ. Aṭṭhakathānayena pana ākāsakasiṇe ālokakasiṇe ca visuṃ gahite cattālīsaṃyeva kammaṭṭhānāni. Tatrimāni cattālīsa kammaṭṭhānāni – dasa kasiṇā, dasa asubhā , dasa anussatiyo, cattāro brahmavihārā, cattāro āruppā, ekā saññā, ekaṃ vavatthānanti. Tattha pathavīkasiṇaṃ āpokasiṇaṃ tejokasiṇaṃ vāyokasiṇaṃ nīlakasiṇaṃ pītakasiṇaṃ lohitakasiṇaṃ odātakasiṇaṃ ālokakasiṇaṃ paricchinnākāsakasiṇanti ime dasa kasiṇā. Uddhumātakaṃ vinīlakaṃ vipubbakaṃ vicchiddakaṃ vikkhāyitakaṃ vikkhittakaṃ hatavikkhittakaṃ lohitakaṃ puḷavakaṃ aṭṭhikanti ime dasa asubhā. Buddhānussati dhamma saṅgha sīla cāga devatānussati maraṇassati kāyagatāsati ānāpānassati upasamānussatīti imā dasa anussatiyo. Mettā karuṇā muditā upekkhāti ime cattāro brahmavihārā. Ākāsānañcāyatanaṃ viññāṇañcāyatanaṃ ākiñcaññāyatanaṃ nevasaññānāsaññāyatananti ime cattāro āruppā. Āhāre paṭikūlasaññā ekā saññā. Catudhātuvavatthānaṃ ekaṃ vavatthānanti.
【关于风光境界】风界光明境中，于遮蔽风界光明境处，将空处斩断而隔开，诸地界等声闻禅境如数截断，与风界光明境相合，如以声闻境为基，称空界、光界等三十四业处。论书释云风界光明境中，不完全收摄为四十四业处。此四十四业处有三十四与先述同，即十种光明境、十种不净境、十种念处、四种梵行、四种无色，以及一识念处、一界念处。其十光明境包括地界、火界、风界、蓝界、黄界、赤界、风界、光界与遮蔽空界。十不净境为尸体烂臭、污秽等十种。十念处：佛念处、法念处、僧念处、戒念处、布施念处、天念处、死念处、身观念处、入出息念处、心宁息念处。四梵行即慈、悲、喜、舍四种法，四无色境依次为空无边处识无边处、无所有处、非想非非想处。一念过程观身食恶相、一四大无常观念。这些即为十光明境代表所列。
Yaṃ yassa caritānukūlanti ettha rāgacaritassa tāva dasa asubhā kāyagatāsatīti ekādasa kammaṭṭhānāni anukūlāni, dosacaritassa cattāro brahmavihārā cattāri vaṇṇakasiṇānīti aṭṭha, mohacaritassa ca vitakkacaritassa ca ekaṃ ānāpānassatikammaṭṭhānameva, saddhācaritassa purimā cha anussatiyo, buddhicaritassa maraṇassati upasamānussati catudhātuvavatthānaṃ āhāre paṭikūlasaññāti cattāri, sesakasiṇāni cattāro ca āruppā sabbacaritānaṃ anukūlāni. Kasiṇesu ca yaṃ kiñci parittaṃ vitakkacaritassa, appamāṇaṃ mohacaritassa anukūlanti veditabbaṃ. Yathāvutteneva nayenāti ‘‘yogānuyogakammassa padaṭṭhānattā’’ti imamatthaṃ atidisati.
对于有情所相应行为，依嗔恚业处有十不净身观念，避免嗔恚行即十不净修习；对嗔业恐惧，修四梵行；对愚痴及杂念行为，修入出息念；对信心成长，忆昔六念处；对觉行则念死身身观四大、身食不净等四念；余余光明境四无色境也与诸修习相应。光明境中起保护及引导思维等功能，尤其对杂念及愚痴行为殊为相应。此理由『依修习之业处及凭依基体』义明显阐明。
Yaṃ kammaṭṭhānaṃ gahetukāmo hoti, tasseva vasena catukkapañcakajjhānāni nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhetvā āsavakkhayappattassa khīṇāsavassa santike gahetabbanti āha – ‘‘imināva kammaṭṭhānena…pe… uggahetabba’’nti. Arahantādayo hītiādi ekaccakhīṇāsavato bahussutova kammaṭṭhānadāne seyyoti dassanatthaṃ āraddhaṃ. Mahāhatthipathaṃ nīharanto viyāti kammaṭṭhānapathaviṃ mahāhatthipathaṃ katvā dassento viya. Sappāyāsappāyaṃ paricchinditvāti yassa kammaṭṭhānaṃ ācikkhati, tassa upakārānupakāraṃ yuttimagganena paricchinditvā.
欲修业处者，应当首先断除四禅五禅再增进观禅，依涅槃生活近于断除烦恼之道而修行。论中称：依此业处应修得诸禅定。阿拉汉等，少分无烦恼者，多为众多有德之比库于业处所示现者。犹如收敛巨象，示现如象之地相行，意谓对业处地界示现衍释。断除废杂，谓明断否认一切细小利益，正如于所修业处，取明辨别其利益及非利益。
Idāni kammaṭṭhānadāyakassa santikaṃ gacchantena dhotamakkhitehi pādehi upāhanā āruhitvā chattaṃ gahetvā telanāḷimadhuphāṇitādīni gāhāpetvā antevāsikaparivutena na gantabbaṃ, gamikavattaṃ pana pūretvā attano pattacīvaraṃ sayameva gahetvā antarāmagge yaṃ yaṃ vihāraṃ pavisati, sabbattha paviṭṭhakāle āgantukavattaṃ, nikkhamanakāle gamikavattanti yathārahaṃ taṃ taṃ vattaṃ pūrentena sallahukaparikkhārena paramasallekhavuttinā hutvā gantabbanti imamatthaṃ saṅkhipitvā dassento ‘‘sallahukavuttinā vinayācārasampannenā’’ti āha. Evaṃ pana gantvā taṃ vihāraṃ pavisantena antarāyeva dantakaṭṭhaṃ kappiyaṃ kārāpetvā gahetvā pavisitabbaṃ, na ca muhuttaṃ vissamitvā pādadhovanamakkhanādīni katvā ācariyassa santikaṃ gamissāmīti aññaṃ pariveṇaṃ pavisitabbaṃ. Kasmā? Sace hissa tatra ācariyassa visabhāgā bhikkhū bhaveyyuṃ, taṃ te āgamanakāraṇaṃ pucchitvā ācariyassa avaṇṇaṃ pakāsetvā ‘‘naṭṭhosi, sace tassa santikaṃ āgato’’ti vippaṭisāraṃ uppādeyyuṃ, yena tatova paṭinivatteyya, tasmā ācariyassa vasanaṭṭhānaṃ pucchitvā ujukaṃ tattheva gantabbaṃ.
今若赴业处所修者，应以洗净眼足，穿布鞋，持盖伞，涂抹竹管及蜂蜜等为准备。住持宿舍以拥被遮盖，进入禅室时，以清净适宜为度，入出时应有足步仪式，持清净衣服自备睡卧所。若问何故？因若有不净比库，惹祸招难，法师训斥应匆速直赴。故应先问住处情状，依实地妥善前往。进入禅室时，为防障碍，应先食牙木等护法物后入，不应逗留或疏忽清洁，稍作涂擦足水，方往面见老师。若另入他处，应依同法自然度过，方为上乘。
Vuttappakāramācariyanti –
『以所说之方式的老师』者——
‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;
『可爱、受尊敬、值得精进者，行为与言语均应端正；』
Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojako’’ti. (a. ni. 7.37; netti. 113) –
『能说甚深之法，而非在不当处驱使他人』——（《增支部》7.37；《导论》113）——
Evamādinā vuttappakāraṃ saddhādiguṇasamannāgataṃ ekantahitesiṃ vuḍḍhipakkhe ṭhitaṃ kalyāṇamittaṃ ācariyaṃ. Vattapaṭipattiyā ārādhitacittassāti ettha sace ācariyo daharataro hoti, pattacīvarapaṭiggahaṇādīni na sāditabbāni. Sace vuḍḍhataro, gantvā ācariyaṃ vanditvā ṭhātabbaṃ. ‘‘Nikkhipāvuso, pattacīvara’’nti vuttena nikkhipitabbaṃ. ‘‘Pānīyaṃ pivā’’ti vuttena sace icchati, pātabbaṃ. ‘‘Pāde dhovā’’ti vuttena na tāva dhovitabbā. Sace hi ācariyena ābhatamudakaṃ bhaveyya, na sāruppaṃ siyā. ‘‘Dhovāvuso, na mayā ābhataṃ, aññehi ābhata’’nti vuttena pana yattha ācariyo na passati, evarūpe paṭicchanne vā okāse abbhokāsavihārassapi vā ekamante nisīditvā pādā dhovitabbā. Sace ācariyo telanāḷiṃ āharati, uṭṭhahitvā ubhohi hatthehi sakkaccaṃ gahetabbā. Sace hi na gaṇheyya, ‘‘ayaṃ bhikkhu ito eva paṭṭhāya sambhogaṃ kopetī’’ti ācariyassa aññathattaṃ bhaveyya. Gahetvā pana na āditova pādā makkhetabbā. Sace hi taṃ ācariyassa gattabbhañjanatelaṃ bhaveyya, na sāruppaṃ siyā, tasmā paṭhamaṃ sīsaṃ makkhetvā khandhādīni makkhetabbāni. ‘‘Sabbapārihāriyatelamidaṃ, āvuso, pādepi makkhehī’’ti vuttena pana pāde makkhetvā ‘‘imaṃ telanāḷiṃ ṭhapemi, bhante’’ti vatvā ācariye gaṇhante dātabbā.
依此，说‘行为方式’者，是指具备信心等品质、专心一意、正值增进期的善知识老师。关于行为方式的日常举止，若老师年少，则不应强求其穿著袈裟等仪式性物品；若年长，应亲自前去礼敬老师，并递上袈裟。若言‘过来，接受袈裟’，则需递上；若言‘喝水’，则应奉水；但言‘洗脚’，尚无须洗。倘若老师脚上有污泥，不是老师自己弄脏，而是别人弄的，则应在适当时机，哪怕是隐蔽处或一角落坐下时帮洗脚。倘若老师拿来油灯芯，应起立，用双手接过。若不接，应怀疑其不愿亲自接受，便会产生不敬之意。既接过，不可直接抹于脚上。若是按摩用油，不宜随意涂抹，应先擦头部，然后擦肩膀等处。若言‘这是可用于脚上的按摩油’，则照言奉上，且奉上时说‘我为您交付这灯芯，尊者’。
Gatadivasato paṭṭhāya ‘‘kammaṭṭhānaṃ me, bhante, kathetha’’iccevaṃ na vattabbaṃ. Dutiyadivasato pana paṭṭhāya sace ācariyassa pakatiupaṭṭhāko atthi, taṃ yācitvā vattaṃ kātabbaṃ. Sace yācitopi na deti, okāse laddheyeva kātabbaṃ. Karontena ca khuddakamajjhimamahantāni tīṇi dantakaṭṭhāni upanāmetabbāni. Sītaṃ uṇhanti duvidhaṃ mukhadhovanudakañca nhānodakañca paṭiyādetabbaṃ. Tato yaṃ ācariyo tīṇi divasāni paribhuñjati, tādisameva niccaṃ upaṭṭhāpetabbaṃ, niyamaṃ akatvā yaṃ vā taṃ vā paribhuñjantassa yathāladdhaṃ upanāmetabbaṃ. Kiṃ bahunā vuttena, yaṃ taṃ bhagavatā ‘‘antevāsikena, bhikkhave, ācariyamhi sammā vattitabbaṃ. Tatrāyaṃ sammāvattanā – kālasseva vuṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā’’tiādikaṃ (mahāva. 66) khandhake vattaṃ paññattaṃ, taṃ sabbampi kātabbaṃ. Iti iminā yathāvuttena nayena paṭipajjanto vattapaṭipattiyā cittaṃ ārādhetīti daṭṭhabbaṃ.
过去某日复受着装，意欲对老师说‘尊者，我应如何修行？’此时不宜诉说。次日若老师有侍者，应向侍者求问，再行修行。若不答应，则得遇机方便修行。施行时，应备有小中大三种牙刷。冷热两种口腔清洗水及沐浴水皆宜预备。之后，老师若持续使用牙刷三日，应常备如是物品。若未依规则行事，使用其他物品，应按其所得量奉上。又多言佛陀所谓‘须如终身地正当归依老师。’在此正当供养法中，包括‘如时起床，开窗通气，整理上衣，献牙刷，供口水，准备坐具；若有膏药，饭食洁净后涂敷’等规矩，以上诸事皆须奉行。如此依照所示方式精进修行，则应调伏行为念头。
Pañcasandhikanti pañcapabbaṃ, pañcabhāganti attho. Kammaṭṭhānassa uggaṇhananti kammaṭṭhānaganthassa uggaṇhanaṃ, tadatthaparipucchā kammaṭṭhānassa paripucchanā. Atha vā ganthato atthato ca kammaṭṭhānassa uggaṇhanaṃ uggaho, tattha saṃsayaparipucchanā paripucchā. Kammaṭṭhānassa upaṭṭhānanti nimittupaṭṭhānaṃ, evaṃ bhāvanamanuyuñjantassa ‘‘evamidaṃ nimittaṃ upaṭṭhātī’’ti upadhāraṇaṃ, tathā kammaṭṭhānappanā ‘‘evaṃ jhānamappetī’’ti. Kammaṭṭhānassa lakkhaṇanti gaṇanānubandhanāphusanānaṃ vasena bhāvanaṃ ussukkāpetvā ṭhapanāya sampatti, tato parampi vā sallakkhaṇādivasena matthakappattīti kammaṭṭhānasabhāvassa sallakkhaṇaṃ. Tenāha – ‘‘kammaṭṭhānasabhāvupadhāraṇanti vuttaṃ hotī’’ti.
所谓五种连结，是指五种阶段；五种部分是其义。修行所依器具（kammapuṭṭhānassa）之列举，意即对修行器具概括之总阅。此涵义在于调查该修行器具之缘起。若从列举本身出发，且从意义面调查，则是对修行器具的探讨与提问。如就器具本体而言，是指对其本质与功用的探究。“修行所依”的具体意思是，修行者投身其中，体认‘此为所依相’的一种标记。由此修持禅定时，即生“此禅定已达成”的知觉。对“修行器具有何特点”则是指此修行心理现象的组成、伴随、触合等诸要素，借此使修行成熟与稳固，乃至随时间有渐次成熟。故称‘对修行器具本质之标示即得证实’。
Attanāpina kilamati odhiso kammaṭṭhānassa uggaṇhanato, tato eva ācariyampi na viheṭheti dhammādhikaraṇampi bhāvanāya matthakaṃ pāpanato. Tasmāti taṃnimittaṃ attanoakilamanaācariyāviheṭhanahetu. Thokanti thokaṃ thokaṃ. Tatthāti yattha ācariyo vasati, tattha. Sappāyaṃ hotīti āvāsasappāyādilābhena manasikāraphāsutā bhāvanānukūlatā hoti. Yojanaparamanti iminā gāvutaaḍḍhayojanānipi saṅgaṇhāti. Yasmā pana mandapañño gāvute aḍḍhayojane yojanamatte vā vasanto kammaṭṭhānassa kismiñcideva ṭhāne sandehe vā satisammose vā jāte kālasseva vihāre vattaṃ katvā antarāmagge piṇḍāya caritvā bhattakiccapariyosāneyeva ācariyassa vasanaṭṭhānaṃ gantvā taṃ divasaṃ ācariyassa santike kammaṭṭhānaṃ sodhetvā dutiyadivase ācariyaṃ vanditvā nikkhamitvā antarāmagge piṇḍāya caritvā akilamantoyeva attano vasanaṭṭhānaṃ āgantuṃ sakkhissati, tasmā vuttaṃ ‘‘mandapañño yojanaparamaṃ gantvā’’ti. Sace tikkhapañño yojanaparame phāsukaṭṭhānaṃ na labhati, tena kammaṭṭhāne sabbaṃ gaṇṭhiṭṭhānaṃ chinditvā visuddhaṃ āvajjanapaṭibaddhaṃ kammaṭṭhānaṃ katvā yojanaparamato dūrampi gantuṃ vaṭṭatīti āha ‘‘tikkhapañño dūrampi gantvā’’ti.
自己怀有不善的怨恨与愤怒，因心念执着作恶的修习境地，由此即使在导师面前也不会违犯法的安排合适与修持所须。故此此处所说的「自己的不善之念与不敬师事的原因」。序言中说「厌弃，厌弃」。其意谓于导师所居之处，必为安稳清净之地。以恰当的住所与一切方便取用，令心意简洁，修学增益。即使相隔十余由旬，亦计算为近。由於愚迟的比库住于十余由旬之大村落，或许有怀疑或恐惧时，犹如在舍中打坐，出入乞食，完成供养后，即往导师所居处，清扫修习境地。当日得近导师修习处，翌日拜见导师后出发，沿途乞食，如此不搅乱自身住处之念，能够前往自己住处。故文中云「愚迟者，为求十余由旬距离远处往来」。若是聪慧者，即使去更远处寻求安住修习场所，于该修习境地彻底断除诸结，以纯净誓愿修习，于十余由旬之外往返亦无碍，故说「聪慧者即使远行亦可」。
Aṭṭhārasasenāsanadosavivajjitanti mahattaṃ, navattaṃ, jiṇṇattaṃ, panthanissitattaṃ, soṇḍī, paṇṇaṃ, pupphaṃ, phalaṃ, patthanīyatā, nagarasannissitatā, dārusannissitatā, khettasannissitatā, visabhāgānaṃ puggalānaṃ atthitā, paṭṭanasannissitatā, paccantasannissitatā, rajjasīmasannissitatā, asappāyatā, kalyāṇamittānaṃ alābhoti imehi aṭṭhārasahi senāsanadosehi vivajjitaṃ. Imesañhi aṭṭhārasannaṃ dosānaṃ aññatarena samannāgataṃ senāsanaṃ bhāvanāya ananurūpaṃ.
所谓十八种座所过失，包含有广大、狭小、破旧、因路缘致聚落，以及秃顶、灰尘、花朵、果实、易被破折、不临近城镇、不近木区、不附田地、不邻居民、无人区，缺少善友等，这些皆为十八种座所过失。于此十八种过失中，某种程度具备的座位，不适宜作为修学场所。
Kasmā? Mahāvihāre (visuddhi. 1.52) tāva bahū nānāchandā sannipatanti, te aññamaññaṃ paṭiviruddhatāya vattaṃ na karonti, bodhiyaṅgaṇādīni asammaṭṭhāneva honti, anupaṭṭhāpitaṃ pānīyaṃ paribhojanīyaṃ. Tatrāyaṃ ‘‘gocaragāme piṇḍāya carissāmī’’ti pattacīvaramādāya nikkhantopi sace passati vattaṃ akataṃ, pānīyaghaṭaṃ vā rittaṃ, athānena vattaṃ kātabbaṃ hoti, pānīyaṃ upaṭṭhāpetabbaṃ , akaronto vattabhede dukkaṭaṃ āpajjati. Karontassa kālo atikkamati, atidivā paviṭṭho niṭṭhitāya bhikkhāya kiñci na labhati. Paṭisallānagatopi sāmaṇeradaharabhikkhūnaṃ uccāsaddena saṅghakammehi ca vikkhipati. Yattha pana sabbaṃ vattaṃ katameva hoti, avasesāpi ca ghaṭṭanā natthi, evarūpe mahāvihārepi vihātabbaṃ.
何以故？于大寺中，众多不同种类之场所聚集，彼此之间不相抵触，然菩提树等皆处于不洁净处，且饮水、食物皆无次第照顾。即使出家比库带上衣钵，愿于瞻果村乞食而出，若觉行持未尽，饮水瓶空，便须补充饮料，若不善行会生难事。行者若超时，且过昼后入室，则比库无所获益。即使隐居者或沙玛内，亦会因大声喧哗及僧团仪式扰乱修行。若一切行持皆已完成，终无怨尤，亦无冲突，如此大寺亦当舍弃不用。
Navavihāre bahu navakammaṃ hoti, akarontaṃ ujjhāyanti. Yattha pana bhikkhū evaṃ vadanti ‘‘āyasmā yathāsukhaṃ samaṇadhammaṃ karotu, mayaṃ navakammaṃ karissāmā’’ti, evarūpe vihātabbaṃ.
于新建立之寺院，常有许多新事务发生，若不从事者彼等便为之忧虑。又有比库云「尊者随以自己意愿修行，我们作新作业」，如此种种故，此类寺院亦应舍弃不用。
Jiṇṇavihāre pana bahu paṭijaggitabbaṃ hoti, antamaso attano senāsanamattampi appaṭijaggantaṃ ujjhāyanti, paṭijaggantassa kammaṭṭhānaṃ parihāyati.
于破旧之寺院，常有许多需修复之事，若不修理者，终疏于自身座位维护，影响修行场所之适宜。
Panthanissite mahāpathavihāre rattindivaṃ āgantukā sannipatanti. Vikāle āgatānaṃ attano senāsanaṃ datvā rukkhamūle vā pāsāṇapiṭṭhe vā vasitabbaṃ hoti, punadivasepi evamevāti kammaṭṭhānassa okāso na hoti. Yattha pana evarūpo āgantukasambādho na hoti, tattha vihātabbaṃ.
于因路缘处之大型寺院，昼夜有众多访客汇集。黄昏时，访客须将自身座位缴还，或宜居于树根、岩石之下，翌日亦复如是。故此修行场所无固定安稳之地。若无此访客拘束，彼处亦应舍弃不用。
Soṇḍī nāma pāsāṇapokkharaṇī hoti. Tattha pānīyatthaṃ mahājano samosarati, nagaravāsīnaṃ rājakulūpakattherānaṃ antevāsikā rajanakammatthāya āgacchanti, tesaṃ bhājanadārudoṇikādīni pucchantānaṃ ‘‘asuke ca asuke ca ṭhāne’’ti dassetabbāni honti. Evaṃ sabbakālampi niccabyāvaṭo hoti.
所谓索尼迪，是指石池。在那里，众多大德往来往去，城市居民和世族长老们作为宫廷部属的居住者，为国王政事而到来。有人以食物、酒器等为供养，询问“在病者处或病者处”应当予以展现。如此，各种扰乱便时常发生，无法安宁。
Yattha nānāvidhaṃ sākapaṇṇaṃ hoti, tatthassa kammaṭṭhānaṃ gahetvā divāvihāraṃ nisinnassapi santike sākahārikā gāyamānā paṇṇaṃ uccinantiyo visabhāgasaddasaṅghaṭṭanena kammaṭṭhānantarāyaṃ karonti.
有各种不同的恶劣语言出现，居住之处有人采取行为场所，日间即使坐着休息，也有伙伴们唱歌，伴随着喊叫声和不和谐之声，发生对修行场所的干扰。
Yattha pana nānāvidhā mālāgacchā supupphitā honti, tatrāpi tādisoyeva upaddavo.
又有各种不同鲜花来往盛开，也同样有此种干扰之事发生。
Yattha nānāvidhaṃ ambajambupanasādiphalaṃ hoti, tattha phalatthikā āgantvā yācanti, adentassa kujjhanti, balakkārena vā gaṇhanti, sāyanhasamaye vihāramajjhe caṅkamantena te disvā ‘‘kiṃ upāsakā evaṃ karothā’’ti vuttā yathāruci akkosanti, avāsāyapissa parakkamanti.
又有多种不同的水果如杏、石榴、葡萄等，居住者来采摘时乞求，未获者则生恼怒，甚至粗暴地抢夺。傍晚时间或在禅修场所行走时，见此等行为，便说“这些近事居士这样行事，何也？”随意斥责，进入争执相斗。
Patthanīye pana lokasammate dakkhiṇagirihatthikucchicetiyagiricittalapabbatasadise vihāre viharantaṃ ‘‘ayaṃ arahā’’ti sambhāvetvā vanditukāmā manussā samantā osaranti, tenassa na phāsu hoti. Yassa pana taṃ sappāyaṃ hoti, tena divā aññattha gantvā rattiṃ vasitabbaṃ.
只有在被人们公认尊敬的地方，例如南方圣山，象鼻塔、丘冢山、净土山等景致所在的禅林中，行者被人们称为“阿拉汉”，众生怀着供养敬礼的心意而来。对此，行者无所障碍。那些被称为正道者，白天往他处去，夜晚则应当留居。
Nagarasannissite visabhāgārammaṇāni āpāthamāgacchanti, kumbhadāsiyopi ghaṭehi nighaṃsantiyo gacchanti, okkamitvā maggaṃ na denti, issaramanussāpi vihāramajjhe sāṇiṃ parikkhipitvā nisīdanti.
在近城之处，不和谐的扰乱者聚集而来，施瓦底人也携瓶器来砸破，阻挡道路，不放行。即便是世间主权者，也在禅林中散布毒蛇，坐者不便安稳。
Dārusannissaye pana yattha kaṭṭhāni ca dabbupakaraṇarukkhā ca santi, tattha kaṭṭhahārikā pubbe vuttasākapupphahārikā viya aphāsukaṃ karonti. Vihāre rukkhā santi, te ‘‘chinditvā gharāni karissāmā’’ti manussā āgantvā chindanti. Sace sāyanhasamaye padhānagharā nikkhamitvā vihāramajjhe caṅkamanto te disvā ‘‘kiṃ upāsakā evaṃ karothā’’ti vadati, yathāruci akkosanti, avāsāyapissa parakkamanti.
但在依靠树木之处，有木材和装运器具的树木存在，那些采木工人如先前所说的采摘花朵般轻松地砍伐。寺院中有树，人们来到那里，伐木欲做房屋。如果傍晚时分，看见有人从道树屋出来，在寺院中央徘徊，则说“这些近事居士为何如此行事？”彼此生气，表现出愤怒的样子，显示出不安的心态。
Yo pana khettasannissito hoti samantā khettehi parivārito, tattha manussā vihāramajjheyeva khalaṃ katvā dhaññaṃ maddanti, pamukhesu sayanti, aññampi bahuṃ aphāsuṃ karonti. Yatrapi mahāsaṅghabhogo hoti, ārāmikakulānaṃ gāvo rundhanti, udakavāraṃ paṭisedhenti, manussā vīhisīsaṃ gahetvā ‘‘passatha tumhākaṃ ārāmikakulānaṃ kamma’’nti saṅghassa dassenti. Tena tena kāraṇena rājarājamahāmattānaṃ gharadvāraṃ gantabbaṃ hoti, ayampi khettasannissiteneva saṅgahito.
倘若依靠田地，四面环绕着田地，人在寺院中央欺诈，弄湿谷物，在门口躺卧，还有许多人作恶多端。当地若有富大的僧团财产，园林主人的牛群放牧，阻断水源，人们携带恶毒的箭矢，向僧团显露“看你们园林主人的行为”。因此以种种缘故，国王、诸大臣须前往府宅，此处也是依赖田地而长久安置的。
Yattha aññamaññavisabhāgā verī bhikkhū viharanti, ye kalahaṃ karontā ‘‘mā, bhante, evaṃ karothā’’ti vāriyamānā ‘‘etassa paṃsukūlikassa āgatakālato paṭṭhāya naṭṭhāmhā’’ti vattāro bhavanti.
彼处有相互敌对的恶僧同住，彼此吵闹，有时劝止说“比库们，莫要如此行事”，或言“自从这尘秽者到来以来，吾辈便无法安住”。
Yopi udakapaṭṭanaṃ vā thalapaṭṭanaṃ vā sannissito hoti, tattha abhiṇhaṃ nāvāhi ca satthehi ca āgatamanussā ‘‘okāsaṃ detha, pānīyaṃ detha, loṇaṃ dethā’’ti ghaṭṭayantā aphāsuṃ karonti.
某些地方依靠水码头或岸边村庄，居住者时常驾船，带领马车来往，对人说“请让一让，给些饮水，给些盐”，忙于作恶多端。
Paccantasannissite pana manussā buddhādīsu appasannā honti.
但依靠后方的人们对诸佛等不欢喜。
Rajjasīmasannissite rājabhayaṃ hoti. Tañhi padesaṃ eko rājā ‘‘na mayhaṃ vase vattatī’’ti paharati, itaropi ‘‘na mayhaṃ vase vattatī’’ti. Tatrāyaṃ bhikkhu kadāci imassa rañño vijite vicarati, kadāci etassa, atha naṃ ‘‘carapuriso aya’’nti maññamānā anayabyasanaṃ pāpenti.
依靠国界者有国王之怖。在该地区，一位国王说“我不住此地”，另一位亦言“我不居此处”。此处比库时而随从该国王，时而随从另一国王，心生我行人自恃，违犯禁戒。
Asappāyatāti visabhāgarūpādiārammaṇasamosaraṇena vā amanussapariggahitatāya vā asappāyatā. Tatridaṃ vatthu – eko kira thero araññe vasati. Athassa ekā yakkhinī paṇṇasāladvāre ṭhatvā gāyi. So nikkhamitvā dvāre aṭṭhāsi, sā gantvā caṅkamanasīse gāyi. Thero caṅkamanasīsaṃ agamāsi, sā sataporise papāte ṭhatvā gāyi. Thero paṭinivatti, atha naṃ sā vegena gantvā gahetvā ‘‘mayā, bhante, na eko, na dve tumhādisā khāditā’’ti āha.
不如意者，谓因形色杂染等烦恼侵扰，或因非人护持而不得如意。所举一例：有一位长老居住在林中。突然有一夜叉女站在门口唱歌。长老出门站在门口，那夜叉女于是走到长老肩上继续歌唱。长老返回屋内，那女站在窗棂上继续歌唱。长老回转，她急速走来抓住长老说：「尊者，非唯一二人等在你附近遭食。」
Yattha na sakkā hoti ācariyaṃ vā ācariyasamaṃ vā upajjhāyaṃ vā upajjhāyasamaṃ vā kalyāṇamittaṃ laddhuṃ, tattha so kalyāṇamittānaṃ alābho mahādosoyeva. Tasmā imesaṃ aṭṭhārasannaṃ dosānaṃ aññatarena samannāgataṃ senāsanaṃ bhāvanāya ananurūpanti veditabbaṃ. Vuttampi cetaṃ aṭṭhakathāsu –
若不能得师、等师，或导师、等导师，或善友，则失得善友，如大恚恨。故此十八种恚恨中某些已具者，皆不宜修习止息法。此理当知。注疏中亦说——
‘‘Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ;
“大居住，新居住，老居住及道途；
Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca.
发秃处，叶与花果，坚硬如板；
‘‘Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ;
城邑林木，城市之败坏；
Paccantasīmāsappāyaṃ, yattha mitto na labbhati.
后方界之不如意，乃至于无所得。
‘‘Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito;
『十八处』者，能知者智慧云；
Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathā’’ti. (visuddhi. 1.52);
‘当远离守护，行道应无惊怖，如是。’（《清净论》1.52）
Pañcasenāsanaṅgasamannāgatanti gāmato nātidūranāccāsannatādīhi pañcahi senāsanaṅgehi samannāgataṃ. Vuttañhetaṃ bhagavatā –
所谓具足五处军营者，乡村不远，邻近等五种军营具备成就。世尊已说：
‘‘Kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti nāccāsannaṃ gamanāgamanasampannaṃ, divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ, appaḍaṃsamakasavātātapasarīsapasamphassaṃ, tasmiṃ kho pana senāsane viharantassa appakasirena uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā, tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti. Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttāniṃ karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī’’ti (a. ni. 10.11).
『云何，诸比库，军营具足五处？此中，军营不甚远离，邻近往来便利，白昼不杂，夜不喧哗，没有干扰震动，无风飒飒、寒凉空气吹拂。于此军营安住者，破衣乞食、军营病因病具及医药养护具等俱足。其间有长老比库，广闻博学，来来往往，持法持律、持纲领。彼时彼刻，彼等到近，往来询问反诘：‘尊者，此为何义？’彼长老不阐不隐，善说明白，能超出平庸，解答众多疑惑难题。由是，诸比库，此军营具足五处。』（《增支部·十章·十一节》）
Ettha ca nātidūraṃ nāccāsannaṃ gamanāgamanasampannanti ekaṃ aṅgaṃ, divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosanti ekaṃ, appaḍaṃsamakasavātātapasarīsapasamphassanti ekaṃ, tasmiṃ kho pana senāsane viharantassa…pe… parikkhārāti ekaṃ, tasmiṃ kho pana senāsane therā…pe… kaṅkhaṃ paṭivinodentīti ekaṃ. Evaṃ pañcaṅgāni veditabbāni.
此中，『不远邻近』为一处，『往来便利』为一处，『白昼静谧夜间安静』为一处，『无风凉爽寒凉空气吹拂』为一处，『安住军营之长老解答疑惑』为一处。如此五处应得知。
Upacchinnakhuddakapalibodhenāti ettha pana khuddakapalibodhe upacchindantena dīghāni kesanakhalomāni chinditabbāni, jiṇṇacīvaresu aggaḷaanuvātaparibhaṇḍadānādinā daḷhīkammaṃ vā tantucchedādīsu tunnakammaṃ vā kātabbaṃ, kiliṭṭhāni vā rajitabbāni. Sace patte malaṃ hoti, patto pacitabbo, mañcapīṭhādīni sodhetabbāni. Bhattasammadaṃ paṭivinodetvāti bhojananimittaṃ parissamaṃ vinodetvā. Āhāre hi āsayaṃ paviṭṭhamatte tassa āgantukatāya yebhuyyena siyā sarīrassa koci parissamo, taṃ vūpasametvā. Tasmiñhi avūpasante sarīrakhedena cittaṃ ekaggataṃ na labheyyāti. Uggahetabbato uggaho, sabbopi kammaṭṭhānavidhi, na pubbe vuttauggahamattaṃ. Ācariyato uggaho ācariyuggaho, tato. Ekapadampīti ekakoṭṭhāsampi.
所谓割除小碎毛发者，指于小碎毛发须割除，老坏丧尽之发及附着物毛应坚硬地刮除，或作细微割断。污秽者应洗涤，衣被寝具等应清净。应善调御饮食。饮食污染，致身体不适，令人烦躁，身心不宁，心难专一。应由师受具足出家戒后而取，称为取具足单单一法。
Anubandhanāti assāsapassāsānaṃ anugamanavasena satiyā nirantaraṃ anupavattanā. Phusanāti assāsapassāse gaṇentassa gaṇanaṃ paṭisaṃharitvā te satiyā anubandhantassa yathā appanā hoti, tathā cittaṃ ṭhapentassa ca nāsikaggādiṭṭhānassa nesaṃ phusanā. Yasmā pana gaṇanādivasena viya phusanādivasena visuṃ manasikāro natthi, phuṭṭhaphuṭṭhaṭṭhāneyeva gaṇanā kātabbāti dassetuṃ idha phusanāgahaṇanti dīpento ‘‘phusanāti phuṭṭhaṭṭhāna’’nti āha. Ṭhapanāti samādhānaṃ. Tañhi sammadeva ārammaṇe cittassa ādhānaṃ ṭhapanaṃ hoti. Tathā hi samādhi ‘‘cittassa ṭhiti saṇṭhitī’’ti niddiṭṭho. Samādhippadhānā pana appanāti āha ‘‘ṭhapanāti appanā’’ti. Aniccatādīnaṃ saṃlakkhaṇato sallakkhaṇā vipassanā. Pavattato nimittato ca vinivaṭṭanato vinivaṭṭanā maggo. Sakalasaṃkilesapaṭippassaddhibhāvato sabbaso suddhīti pārisuddhi phalaṃ. Tesanti vivaṭṭanāpārisuddhīnaṃ. Paṭipassanāti pati pati dassanaṃ pekkhanaṃ. Tenāha ‘‘paccavekkhaṇā’’ti.
「连续」者，谓呼吸的吸入与呼出的连续不绝，念心对其常常保持不间断的追随。所谓「触」者，于呼吸吸入呼出的体感上，数之者收束计数，念心连贯追随时，这种触感心可以达到专注状态，又安住心于鼻端及其诸所观所上的触感。然由计数等而生不纯一之念相，不如专注于诸处时之纯净用心，故于触感起处当作数数，即此说「触」为触处。所谓「安住」即定。于此专正之境，心之依据即是定。诚如定说明，谓心之立止安住。定之所依即安住也。安住为定之基础。无常等诸法之显著特性，则为内观之特征。流转之相与缘相，则为转变之道。因浊染悉净其果故，谓纯净。此果谓净斥。依此见则谓反复观照，谓止观而观察。故称为「反观」。
Khaṇḍanti ekaṃ tīṇi pañcāti evaṃ gaṇanāya khaṇḍanaṃ. Okāseti gaṇanāvidhiṃ sandhāyāha, gaṇanānissitova na kammaṭṭhānanissito. Sikhāppattaṃ nu khoti idaṃ cirataraṃ gaṇanāya manasikarontassa vasena vuttaṃ. So hi tathā laddhaṃ avikkhepamattaṃ nissāya evaṃ maññeyya. Assāsapassāsesu yo upaṭṭhāti, taṃ gahetvāti idaṃ assāsapassāsesu yassa ekova paṭhamaṃ upaṭṭhāti, taṃ sandhāya vuttaṃ. Yassa pana ubhopi upaṭṭhahanti, tena ubhayampi gahetvā gaṇetabbaṃ . Yo upaṭṭhātīti iminā ca dvīsu nāsāpuṭavātesu yo pākaṭataro upaṭṭhāti, so gahetabboti ayampi attho dīpitoti daṭṭhabbaṃ. Pavattamānaṃ pavattamānanti āmeḍitavacanena nirantaraṃ assāsapassāsānaṃ upalakkhaṇaṃ dasseti. Evanti vuttappakārena upalakkhetvāvāti attho. Paṭhamaṃ ekekasmiṃ upaṭṭhitepi upalakkhetvāva gaṇentassa kamena ubhopi pākaṭā hontīti āha – ‘‘assāsapassāsā pākaṭā hontī’’ti. Tena ‘‘upalakkhetvāva gaṇetabba’’nti imassa ‘‘tassevaṃ gaṇayato…pe… pākaṭā hontī’’ti idaṃ kāraṇavacanaṃ daṭṭhabbaṃ. Tattha pākaṭā hontīti gaṇanāvasena bahiddhā vikkhepābhāvato vibhūtā honti.
「分断」者乃一、三、五之类计数方式之分解。所谓「开端」指引计数方法，依计数而非依修行法门。这里所述「入门标」为久修计数者之习称。若得此标，应不怀疑地依凭。于吸呼中谁为主理，此言示主理者为计数首一呼吸。若二者俱理，则需兼顾数之。以谁为主理，即以此二鼻孔显著者为主理。此点已明示。谓流动者，借以作为呼吸之连续表现。以此言为「观察」之义。初于各个呼吸独立主理识别，故两鼻孔显著者皆为主理。故以「观察了数」为证因。如此，显著谓依计数法无内乱而具显著也。
Palighāya parivattanakaṃ yattha nikkhipanti, so palighatthambho. Tiyāmarattinti accantasaṃyoge upayogavacanaṃ. Purimanayenāti sīghagaṇanāya, gopālakagaṇanāyāti attho. Eko dve tīṇi cattāri pañcāti gaṇanāvidhidassanaṃ. Tasmā aṭṭhātiādīsupi ekato paṭṭhāyeva paccekaṃ aṭṭhādīni pāpetabbāni. ‘‘Sīghaṃ sīghaṃ gaṇetabbamevā’’ti vatvā tattha kāraṇaṃ nidassanañca dasseti ‘‘gaṇanāpaṭibaddhe hī’’tiādinā. Tattha arīyati tena nāvāti arittaṃ, pājanadaṇḍo. Arittena upatthambhanaṃ arittupatthambhanaṃ, tassa vasena.
此谓扭枝为支架。三倍者谓四六数会计数方式。又称「三重交结」为紧密结合之意。前人谓此为快速计数、牧牛计数之名。所谓一、二、三、四、五之数计方法描述。故于八数及诸数起头，应逐一别定八物。言应速速计数为因，谓计数严格绑定。所谓固着者，上不稳、护持不善。由此而得四字语。
Nippariyāyato nirantarappavatti nāma ṭhapanāyamevāti āha ‘‘nirantarappavattaṃ viyā’’ti. Anto pavisantaṃ manasikaronto anto cittaṃ paveseti nāma. Bahi cittanīharaṇepi eseva nayo. Vātabbhāhatanti abbhantaragatavātaṃ bahulaṃ manasikarontassa vātena taṃ ṭhānaṃ abbhāhataṃ viya medena pūritaṃ viya ca hoti, tathā upaṭṭhāti. Nīharatoti phuṭṭhokāsaṃ muñcitvā nīharato. Tathā pana nīharato vātassa gatisamanvesanamukhena nānārammaṇesu cittaṃ vidhāvatīti āha ‘‘puthuttārammaṇe cittaṃ vikkhipatī’’ti.
谓无穷无尽呼吸之持续安住，故谓「无尽已久」。所谓内入意者，入心于内。外心撤除亦同理。谓风扩散，即内在气流盛行，故以此处填满脑内，故称「护持」。谓舍弃气息，亦即放出呼吸。若有人安住风行之见，则心能善巧追随诸境，故曰「心散乱」。
Etanti etaṃ assāsapassāsajātaṃ. Anugamananti pavattapavattānaṃ assāsapassāsānaṃ ārammaṇakaraṇavasena satiyā anu anu pavattanaṃ anugacchanaṃ. Tenevāha – ‘‘tañca kho ādimajjhapariyosānānugamanavasenā’’ti. Nābhi ādi tattha paṭhamaṃ uppajjanato. Paṭhamuppattivasena hi idha ādicintā, na uppattimattavasena. Tathā hi te nābhito paṭṭhāya yāva nāsikaggā sabbattha uppajjanteva. Yattha yattha ca uppajjanti, tattha tattheva bhijjanti dhammānaṃ gamanābhāvato. Yathāpaccayaṃ pana desantarappattiyaṃ gatisamaññā. Hadayaṃ majjhanti hadayasamīpaṃ tassa uparibhāgo majjhaṃ. Nāsikaggaṃ pariyosānanti nāsikaṭṭhānaṃ tassa pariyosānaṃ assāsapassāsānaṃ samaññāya tadavadhibhāvato. Tathā hete cittasamuṭṭhānā vuttā, na ca bahiddhā cittasamuṭṭhānānaṃ sambhavo atthi. Tenāha ‘‘abbhantarapavisanavātassa nāsikaggaṃ ādī’’ti. Pavisananikkhamanapariyāyo pana taṃsadisavaseneva vuttoti veditabbo. Vikkhepagatanti vikkhepaṃ upagataṃ, vikkhittaṃ asamāhitanti attho. Sāraddhāyāti sadarathabhāvāya. Iñjanāyāti kammaṭṭhānamanasikārassa calanāya. Vikkhepagatena cittenāti hetumhi karaṇavacanaṃ, itthambhūtalakkhaṇe vā. Sāraddhāti sadarathā. Iñjitāti iñjanakā calanakā, tathā phanditā.
此即由呼吸所生之种种感觉。所谓「追随」者，随之流转之吸呼之起力，念心依次追随。故曰「由初中终之连续追随」。非谓由初生起念，乃由初缘起之念。此以首尾作见，于鼻端全处皆显生起。各处所起，皆即消灭无复，因法无流转之故。从缘起看，如异地迁移之流动。如心居中之心房，邻近部分即心中部。鼻端环绕者，谓鼻梁周遍之吸呼呼吸连贯体感之所。此为心起之缘。依此文示，非心外所起。故曰「内在入气之鼻端是起点」。出入之见亦如次而已。谓漏失者，即心意流散、不安心也。谓信顺者，谓信宿主所护持。谓发动者，谓修行法门上心念流动。此心由此而持稳卧于法，谓信顺而发动生发也。
Ādimajjhapariyosānavasenātiādimajjhapariyosānānugamanavasena na manasi kātabbanti sambandho. ‘‘Anubandhanāya manasikarontena phusanāvasena ṭhapanāvasena ca manasi kātabba’’nti yena adhippāyena vuttaṃ, taṃ vivarituṃ ‘‘gaṇanānubandhanāvasena viyā’’tiādimāha. Tattha visuṃ manasikāro natthīti gaṇanāya anubandhanāya ca vinā yathākkamaṃ kevalaṃ phusanāvasena ṭhapanāvasena ca kammaṭṭhānamanasikāro natthi. Nanu phusanāya vinā ṭhapanāya viya phusanāya vinā gaṇanāyapi manasikāro natthiyevāti? Yadipi natthi, gaṇanā pana yathā kammaṭṭhānamanasikārassa mūlabhāvato padhānabhāvena gahetabbā, evaṃ anubandhanā ṭhapanāya tāya vinā ṭhapanāya asambhavato. Tasmā satipi phusanāya nānantarikabhāve gaṇanānubandhanā eva mūlabhāvato padhānabhāvena gahetvā itarāsaṃ tadabhāvaṃ dassento āha – ‘‘gaṇanānubandhanāvasena viya hi phusanāṭhapanāvasena visuṃ manasikāro natthī’’ti. Yadi evaṃ tā kasmā uddese visuṃ gahitāti āha ‘‘phuṭṭhaphuṭṭhaṭṭhāneyevā’’tiādi. Tattha phuṭṭhaphuṭṭhaṭṭhāneyeva gaṇentoti iminā gaṇanāya phusanā aṅganti dasseti. Tenāha – ‘‘gaṇanāya ca phusanāya ca manasi karotī’’ti. Tatthevāti phuṭṭhaphuṭṭhaṭṭhāneyeva. Teti assāsapassāse. Satiyā anubandhantoti gaṇanāvidhiṃ anugantvā satiyā nibandhanto, phuṭṭhokāseyeva te nirantaraṃ upadhārentoti attho. Appanāvasena cittaṃ ṭhapentoti yathā appanā hoti, evaṃ yathāupaṭṭhite nimitte cittaṃ ṭhapento samādahanto. Anubandhanāya cātiādīsu anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotīti vuccatīti yojanā. Svāyamatthoti yvāyaṃ ‘‘phuṭṭhaphuṭṭhaṭṭhāneyeva gaṇento tattheva gaṇanaṃ paṭisaṃharitvā te satiyā anubandhanto’’ti vutto, so ayamattho. Yā accantāya na minoti na vinicchinati, sā mānassa samīpeti upamā yathā goṇo viya gavayoti.
所谓首尾相承之全周连贯非单纯牵连。谓「追随与留心及安住之心务须留心」，此乃依教经之说。为明此义，曰「由计数相承生成」。又言无纯心意故，依计数及留心与安住修行，心意无起难立。试问无触及安住仅计数，又岂有心意乎？既无，则计数乃修行用心之根基，故无计数难以安住。故将心意根本看为计数相承安住之所依，显他法无是义，以示「由计数相承，触与安住皆无纯心意」。若真如此，为何说「于触处之处起计数」？此谓于触处起计数，以显示触为计数之内涵也。故曰「乃由计数与触皆令心起用」。由此可知「于触处起便是连续留心念，乃紧随计数意」。安住者安立心于显迹处，安住心如是专注。说到「相承与触与安住离于心意」，即。此乃用以比喻心意不惑不散如牧牛牵牛之譬喻。
Paṅguḷoti pīṭhasappī. Dolāti peṅkholo. Kīḷatanti kīḷantānaṃ. Mātāputtānanti attano bhariyāya puttassa ca. Ubho koṭiyoti āgacchantassa purimakoṭiṃ, gacchantassa pacchimakoṭinti dvepi koṭiyo. Majjhañcāti dolāphalakasseva majjhaṃ. Upanibandhanatthambho viyāti upanibandhanatthambho, nāsikaggaṃ mukhanimittaṃ vā, tassa mūle samīpe ṭhatvā. Kathaṃ ṭhatvā ? Satiyā vasena. Satiñhi tattha sūpaṭṭhitaṃ karonto yogāvacaro tattha ṭhito nāma hoti avayavadhammena samudāyassa apadisitabbato . Nimitteti nāsikaggādinimitte. Satiyā nisinnoti sativasena nisīdanto. ‘‘Satiñhi tatthā’’tiādinā ṭhāne viya vattabbaṃ. Tatthāti phuṭṭhaṭṭhāne. Teti nagarassa anto bahi ca gatā manussā tesaṃ saṅgahā ca hatthagatā. Ādito pabhutīti upameyyatthadassanato paṭṭhāya.
『跛者』者，以臀部行走之人也。『秋千』者，摇篮也。『玩耍』者，众人正在玩耍之意。『母与子』者，自己之妻与其子也。『两端』者，就来者而言是前端，就去者而言是后端，此两端皆是也。『中间』者，即秋千板之中间处也。『如固定柱』者，固定之柱，即鼻尖或口之相，住立于其根部近处也。如何住立？以念之力而住立也。修行者将念善安立于彼处，即名住立于彼处，此乃以支分之法指示整体之故。『相』者，鼻尖等之相也。『以念而坐』者，以念之力而坐也。「将念善安立于彼处」等语，应如说住立处时同样说之。『于彼处』者，被触之处也。『彼等』者，进出城内城外之人及所摄属彼等者，皆已在手中矣。『从最初以来』者，从见所比喻之义起始也。
Gāthāyaṃ nimittanti upanibandhananimittaṃ. Anārammaṇamekacittassāti ekassa cittassa na ārammaṇaṃ, ārammaṇaṃ na hontīti attho. Ajānato ca tayo dhammeti nimittaṃ assāso passāsoti ime nimittādayo tayo dhamme ārammaṇakaraṇavasena avindantassa. Ca-saddo byatireke. Bhāvanāti ānāpānassatisamādhibhāvanā. Nupalabbhatīti na upalabbhati na sijjhatīti ayaṃ codanāgāthāya attho. Dutiyā pana parihāragāthā suviññeyyāva.
偈颂中『相』者，系缚之相也。『非一心之所缘』者，非一心之所缘，意即非为所缘也。『不知三法』者，不能以相、入息、出息此相等三法作为所缘而得之人也。『且』字表相违之意。『修习』者，入出息念定之修习也。『不能获得』者，不能获得、不能成就，此乃责难偈颂之义也。第二首遮护偈颂则甚易了知。
Kathanti tāsaṃ codanāparihāragāthānaṃ atthaṃ vivarituṃ kathetukamyatāpucchā. Ime tayo dhammātiādīsu padayojanāya saddhiṃ ayamatthaniddeso – ime nimittādayo tayo dhammā ekacittassa kathaṃ ārammaṇaṃ na honti, asatipi ārammaṇabhāve na cime na ca ime tayo dhammā aviditā honti, kathañca na honti aviditā, tesañhi aviditatte cittañca kathaṃ vikkhepaṃ na gacchati, padhānañca bhāvanāya nipphādakaṃ vīriyañca kathaṃ paññāyati, nīvaraṇānaṃ vikkhambhakaṃ sammadeva samādhānāvahaṃ bhāvanānuyogasaṅkhātaṃ payogañca yogī kathaṃ sādheti, uparūpari lokiyalokuttarañca visesaṃ kathamadhigacchatīti.
此句解释指述「Kathanti tāsaṃ codanāparihāragāthānaṃ atthaṃ vivarituṃ kathetukamyatāpucchā」，意即有人欲讲解这些启发和劝诫诗的义理，便提出了相关问题欲求说明。三个法（tayo dhammā）相关词汇被并列用于语言连结器，说明此理旨在强调三相如何于一念心中无依托（ārammaṇaṃ na honti），即不存在真实的依托；又如何不存在依托的实相（asatipi ārammaṇabhāve na cime），并非不知曦真理（aviditā）而致无依托，而是未认识到此点时，不知无依托的真理为何？若未识相时，心如何不散乱？又如何形成专注修习的根本动力（vīriya），与增长智慧（paññā）？如何破坏烦恼？如何产生正定与修习的契合？修习者如何达成？以及在此基础上如何渐次证得世间及出世间之殊胜境界？这是一连串深邃法理的条理性阐释，是对前面诗句所倡议之义的深入探讨。
Idāni tamatthaṃ kakacopamāya sādhetuṃ ‘‘seyyathāpī’’tiādi vuttaṃ. Bhūmibhāgassa visamatāya cañcale rukkhe chedanakiriyā na sukarā siyā, tathā ca sati kakacadantagati duviññeyyāti āha – ‘‘same bhūmibhāge’’ti. Kakacenāti khuddakena kharapattena. Tenāha ‘‘puriso’’ti. Phuṭṭhakakacadantānanti phuṭṭhaphuṭṭhakakacadantānaṃ vasena. Tena kakacadantehi phuṭṭhaphuṭṭhaṭṭhāneyeva purisassa satiyā upaṭṭhānaṃ dasseti. Tenāha – ‘‘na āgate vā gate vā kakacadante manasi karotī’’ti.
此句开始说明借喻之用，谓现今应如对待「kaka」乌鸦般的喻法，以「seyyathāpī」〔例如〕之语引入。说到地面因地形不平、树木易摇动等，称砍伐树木非常困难，正如正念对于像乌鸦般游移难以捉摸的行迹。强调必须树立「Same bhūmibhāge」即同等地基，如借喻「kakacenāti」意为用硬钉子之类小棍物，象征坚固支撑处。于是称为「puriso」指人。「Phuṭṭhakakacadantānanti」即「互相拍击的乌鸦翅膀」，比喻思维跳扰而分散不定。正念由此比为「phuṭṭhaphuṭṭhaṭṭhāne」即「互相拍打的乌鸦飞翔之处」。据此意为说明当正念如乌鸦般轻散，若不能稳定即不能专注。引文云「na āgate vā gate vā kakacadante manasi karotī」，意味着无论来去，心不关注此，如同对乌鸦翅膀无所照顾。此为警惕散乱心念不聚的喻题。
Kakacassa ākaḍḍhanakāle purisābhimukhaṃ pavattā āgatā, pellanakāle tato vigatā gatāti vuttā, na ca āgatā vā gatā vā kakacadantā aviditā honti sabbattha satiyā upaṭṭhitattā chinditabbaṭṭhānaṃ aphusitvā gacchantānaṃ āgacchantānañca kakacadantānaṃ abhāvato. Padhānanti rukkhassa chedanavīriyaṃ. Payoganti tasseva chedanakiriyaṃ. Upamāyaṃ ‘‘visesamadhigacchatī’’ti padaṃ pāḷiyaṃ natthi, yojetvā pana dassetabbaṃ. Teneva visuddhimagge (visuddhi. 1.227) upamāyampi ‘‘visesamadhigacchatī’’ti padaṃ yojetvāva vuttaṃ. Taṃsaṃvaṇṇanāyañca ‘‘visesanti anekabhāvāpādanaṃ, tena ca sādhetabbaṃ payojanavisesa’’nti attho vutto.
乌鸦翅膀收紧时，身体朝向人一方，称为来临（āgata）；翅膀展开趋于放松时，谓离去（gata）。「Na ca āgatā vā gatā vā kakacadantā aviditā honti」说明对散乱的心不应无知，应正念在侧，防止心散失。若正念不在，则乌鸦翅膀随意摆动，无序如已离去般，缺乏觉察。而「Padhānanti」指砍伐树木的力量、「Payoganti」即施行砍伐的行为。此处比喻内心修习毅力及其实施。引文中「Upamāyaṃ ‘visesamadhigacchatī’ti padaṃ pāḷiyaṃ natthi」自陈派生词『特异成就』（visesamadhigacchatī）在巴利文中无此单词，而此处用以说明需建立特定的比喻义项。并依《清净道》一书开示扩充此义，称「visesanti」系多种意指之总称，故须用特殊目的完成喻义。旨在阐述由坚毅修习—依托正念—而达成的特别成就相位。
Yathā rukkhotiādi upamāsaṃsandanaṃ. Upanibandhati ārammaṇe cittaṃ etāyāti sati upanibandhanā nāma, tassā assāsapassāsānaṃ sallakkhaṇassa nimittanti upanibandhanānimittaṃ, nāsikaggaṃ mukhanimittaṃ vā. Evamevanti yathā so puriso kakacena rukkhaṃ chindanto āgatagate kakacadante amanasikarontopi phuṭṭhaphuṭṭhaṭṭhāneyeva satiyā upaṭṭhapanena āgatagate kakacadante jānāti, suttapadañca avirajjhanto atthakiccaṃ sādheti, evamevaṃ. Nāsikagge mukhanimitteti dīghanāsiko nāsikagge, itaro mukhaṃ asanaṃ nimīyati chādīyati etenāti mukhanimittanti laddhanāme uttaroṭṭhe.
此则是以上喻的具体总结。谓如树木般的比喻，修习时须“固定”心识，称此为「upanibandhanā」，即是以意念为支撑依止的行为。在此，呼吸之吸吐为重要的特征符号，称是「upanibandhanānimittaṃ」（依止相因），可置于鼻根或口处。以此缘起，若有人砍伐乌鸦巢穴，来回飞翔的乌鸦不得不实在留意其攻伐方向，或如对接触的部位反复警觉，才能不失其巢。正念亦然，若有人出入时于乌鸦聚处有细密正念，则能察觉异常发生，不能懈怠，故「suttapadañca avirajjhanto atthakiccaṃ sādheti」，即持续正念以完成任务。此喻明示世尊教法中正念的重要性与实务效用。所谓鼻根口端之相以「nāsikagge mukhanimittaṃ」称之。「Dīghanāsiko nāsikagge」谓长鼻为鼻根相，其他为嘴口。此为有理有据的训诂说明。
Idaṃ padhānanti yena vīriyārambhena āraddhavīriyassa yogino kāyopi cittampi kammaniyaṃ bhāvanākammakkhamaṃ bhāvanākammayoggaṃ hoti, idaṃ vīriyaṃ padhānanti phalena hetuṃ dasseti. Upakkilesā pahīyantīti cittassa upakkilesabhūtāni nīvaraṇāni vikkhambhanavasena pahīyanti. Vitakkā vūpasammantīti tato eva kāmavitakkādayo micchāvitakkā upasamaṃ gacchanti, nīvaraṇappahānena vā paṭhamajjhānādhigamaṃ dassetvā vitakkavūpasamāpadesena dutiyajjhānādīnamadhigamamāha. Ayaṃ payogoti ayaṃ jhānādhigamassa hetubhūto kammaṭṭhānānuyogo payogo. Saṃyojanā pahīyantīti dasapi saṃyojanāni maggappaṭipāṭiyā samucchedavasena pahīyanti. Anusayā byantī hontīti tathā sattapi anusayā anuppattidhammatāpādanena bhaṅgamattassapi anavasesato vigatantā honti. Ettha ca saṃyojanappahānaṃ nāma anusayanirodheneva hoti, pahīnesu ca saṃyojanesu anusayānaṃ lesopi na bhavissatīti ca dassanatthaṃ ‘‘saṃyojanā pahīyanti, anusayā byantī hontī’’ti vuttaṃ. Ayaṃ visesoti imaṃ samādhiṃ nissāya anukkamena labbhamāno ayaṃ saṃyojanappahānādiko imassa samādhissa visesoti attho.
所谓「此为能量」者，谓由此精进起始的努力所发起，修行者乃具备身体和心识两者皆可修持的禅定修习功用。此能量显示其果报为因缘。烦恼被除尽时，心中由烦恼构成的障碍，即称为蔽乱，因其散乱而离去。念头得以平息，即色欲念等不正念头进入静止状态，显示出第一禅已得证的法门，藉由断烦恼之蔽障而显证。并且随念头沈静之依凭，指出第二禅等的达成。此为称为「修行运用」，即禅那获得之因缘与修习场所相应的运用。所谓「结缚灭尽」者，指十种结缚在修道路径上被彻底灭绝。所谓「习气消散」者，七种习气因本性不再生起，且虽有残存但非根本性，故称为消散不复存续。于此结缚灭尽，正是习气消灭之意，于已被断除之结缚中更不生起丝毫习气，此义故有言「结缚灭尽，习气消散」。此乃本禅依止得证之特殊现象，称为「结缚断除等」作为此禅的专注特征。
Yassāti yena. Anupubbanti anukkamena. Paricitāti pariciṇṇā. Ayañhettha saṅkhepattho – ānāpānassati yathā buddhena bhagavatā desitā, tathā yena dīgharassapajaānanādividhinā anupubbaṃ paricitā suṭṭhu bhāvitā, tato eva paripuṇṇā soḷasannaṃ vatthūnaṃ pāripūriyā sabbaso puṇṇā, so bhikkhu imaṃ attano khandhādilokaṃ paññobhāsena pabhāseti. Yathā kiṃ? Abbhā muttova candimā abbhādiupakkilesavimutto candimā tārakarājā viyāti. ‘‘Abbhā muttova candimā’’ti hi padassa niddese mahikādīnampi vuttattā ettha ādi-saddalopo katoti veditabbo.
「所谓『这个』」者，乃循序渐进。所谓「渐次」者，依次次第。所谓「熟知」者，乃已熟悉明了。此处所说之简要，即如佛陀所宣说的入出息念；又如根据长年注重生死观等所得道理，前后循序圆满修习，遂成全十六种境界，圆满而完备。是故比库以智慧之光明彻照自身五蕴等世界，如光明照耀无垢的月亮，出离烦恼的月轮与群星。所谓「如月皎洁无垢」者，其含义如同地等惑亦已阐明，此乃语意开端，应这样理解。
Idhāti kakacūpamāya. Assāti yogino. Idhāti vā imasmiṃ ṭhāne. Assāti upamābhūtassa kakacassa. Āgatagatavasena yathā tassa purisassa amanasikāro, evaṃ assāsapassāsānaṃ āgatagatavasena amanasikāramattameva ānayanappayojanaṃ. Na cirenevāti idaṃ katādhikāraṃ sandhāya vuttaṃ. Nimittanti paṭibhāganimittaṃ. Avasesajjhānaṅgapaṭimaṇḍitāti vitakkādiavasesajjhānaṅgapaṭimaṇḍitāti vadanti, vicārādīti pana vattabbaṃ nippariyāyena vitakkassa appanābhāvato. So hi pāḷiyaṃ ‘‘appanā byappanā’’ti niddiṭṭho, taṃsampayogato vā yasmā jhānaṃ appanāti aṭṭhakathāvohāro, jhānaṅgesu ca samādhi padhānaṃ, tasmā taṃ appanāti dassento ‘‘avasesajjhānaṅgapaṭimaṇḍitā appanāsaṅkhātā ṭhapanā ca sampajjatī’’ti āha. Kassaci pana gaṇanāvaseneva manasikārakālato pabhutīti ettha ‘‘anukkamato…pe… pattaṃ viya hotī’’ti ettakova gantho parihīno, purāṇapotthakesu pana katthaci so gantho likhitoyeva tiṭṭhati.
「此处谓之随某比喻」；称为「比喻者」，指禅修者。又「此处谓之」，即在此处境。又「比喻」，指比喻物。此比喻乃如某人时常心不专注，心念随来随去；同样，以呼吸出入迭起为例，其心念亦仅随呼吸运作，无久驻留。所谓「无久驻」者，此是分析教义时所说的要点。所谓「相」者，是指对境界特征的背诵记忆。所谓「围绕终端禅行」者，是说围绕念头等终结禅定的法门。此处说「思虑」应考虑到：因念头寂静无对治，虽说「思虑不思虑」为巴利文表达，但因其结合，故被称为禅定。论书因此指出，在禅定各支中，专注之功夫为主，故称为「围绕终端禅行，既称定又称禅定生起」。有时因统计惯例及其心念时长差异，故有言「依步逐次……如同登阶」，此文脉已失传，但于古经之中偶见此类叙述。
Sāraddhakāyassa kassaci puggalassa. Onamati vatthikādipalambanena. Vikūjatīti saddaṃ karoti. Valiṃ gaṇhātīti. Tattha tattha valinaṃ hoti. Kasmā? Yasmā sāraddhakāyo garuko hotīti. Kāyadarathavūpasamena saddhiṃ sijjhamāno oḷārikaassāsapassāsanirodho byatirekamukhena tassa sādhanaṃ viya vutto. Oḷārikaassāsapassāsanirodhavasenāti anvayavasena tadatthassa sādhanaṃ. Kāyadarathe vūpasanteti cittajarūpānaṃ lahumudukammaññabhāvena yo sesatisantatirūpānampi lahuādibhāvo, so idha kāyassa lahubhāvoti adhippeto. Svāyaṃ yasmā cittassa lahuādibhāvena vinā natthi, tasmā vuttaṃ ‘‘kāyopi cittampi lahukaṃ hotī’’ti.
「对于具有充分力量的身躯者」，在一些人身上，「如同支撑墙壁」以此形容。所谓「消除」者，是指发声。所谓「接纳」者，是承受并接住声响之意。此处「处处皆有接纳」之意。为何如此呢？因强健的体魄沉重有力，譬如身体的重量感合力，使得呼吸出入之止息成为一道功夫而超越他法。所谓「以呼吸出入止息为依止」乃对应此修持的功夫之具体所依。所谓「身体沉重止息」者，指心识与身俱具有既轻盈又沉重等性质，那种心识带有轻微变化性质的作用，及对行者而言产生的持续影响，形成有轻也有沉的状况。此处所谓「身轻」者，是以上述轻微性质为依据。故说「身体及心识均趋向轻盈」。
Oḷārike assāsapassāse niruddhetiādi heṭṭhā vuttanayamhi vicetabbākārappattassa kāyasaṅkhārassa vicayanavidhiṃ dassetuṃ ānītaṃ.
当呼吸出入被止息时，基于上述所言条件，应细察（呼吸）身体造作的分析方法，此由上下文所述出发。
Uparūparivibhūtānīti bhāvanābalena uddhaṃ uddhaṃ pākaṭāni honti. Desatoti pakatiyā phusanadesato, pubbe attano phusanavasena upadhāritaṭṭhānato.
所谓「上下显现」者，是指因修持力量而逐渐高升明白而明显。所谓「说」者，乃述说、表明；「触」者，乃以接触的方式。此乃先前依自身触境所激起的先决条件所发出说明。
‘‘Kattha natthī’’ti ṭhānavasena ‘‘kassa natthī’’ti puggalavasena ca vīmaṃsiyamānamatthaṃ ekajjhaṃ katvā vibhāvetuṃ ‘‘antomātukucchiya’’ntiādi vuttaṃ. Tattha ‘‘yathā udake nimuggassa niruddhokāsatāya assāsapassāsā na pavattanti, evaṃ antomātukucchiyaṃ. Yathā matānaṃ samuṭṭhāpakacittābhāvato, evaṃ asaññībhūtānaṃ mucchāparetānaṃ asaññīsu vā jātānaṃ, tathā nirodhasamāpannāna’’nti ācariyadhammapālattherena vuttaṃ. Mahāgaṇṭhipade pana ‘‘mucchāparetānaṃ cittappavattiyā dubbalabhāvato’’ti kāraṇaṃ vuttaṃ. Catutthajjhānasamāpannānaṃ dhammatāvaseneva nesaṃ anuppajjanaṃ, tathā rūpārūpabhavasamaṅgīnaṃ. Keci pana ‘‘anupubbato sukhumabhāvappattiyā catutthajjhānasamāpannassa, rūpabhave rūpānaṃ bhavaṅgassa ca sukhumabhāvato rūpabhavasamaṅgīnaṃ natthī’’ti kāraṇaṃ vadanti. Atthiyeva te assāsapassāsā pārisesatoti adhippāyo yathāvuttasattaṭṭhānavinimuttassa assāsapassāsānaṃ anuppajjanaṭṭhānassa abhāvato. Pakatiphuṭṭhavasenāti pakatiyā phusanaṭṭhānavasena. Nimittaṃ ṭhapetabbanti satiyā tattha sukhappavattanatthaṃ thirataraṃ saññāṇaṃ pavattetabbaṃ. Thirasaññāpadaṭṭhānā hi sati. Imamevāti imaṃ eva anupaṭṭhahantassa kāyasaṅkhārassa kaṇṭakuṭṭhāpanañāyena upaṭṭhāpanavidhimeva. Atthavasanti hetuṃ. Attho hi phalaṃ. So yassa vasena pavattati, so atthavasoti. Muṭṭhassatissāti vinaṭṭhassatissa. Asampajānassāti sampajaññavirahitassa, bhāventassa anukkamena anupaṭṭhahante assāsapassāse vīmaṃsitvā ‘‘ime te’’ti upadhāretuṃ sammadeva jānituñca samatthāhi satipaññāhi virahitassāti adhippāyo. Ito aññaṃ kammaṭṭhānaṃ. Garukanti bhāriyaṃ. Sā cassa garukatā bhāvanāya sudukkarabhāvenāti āha ‘‘garukabhāvana’’nti.
“‘何处无有’者，依场所而言；‘谁无有’者，依个人而言。为辨别此义，当择一为中心加以分析，称之为‘内心烦恼堆积’等。对此，师法护长老说：‘如人置于水中不出水面者，因没有阻碍口鼻的空间，自然无法呼吸进出，心烦恼堆积亦复如是。如众生因无意识故而不生起烦恼之心，如同未觉者中已实现心念止灭者一般。’但大结界品云：‘因无意识者心念活动衰弱为因。’此指的是已具第四禅定之法性者，故绝无其心生起。如色、无色两界沙门同此理。然有说：‘第四禅定初发时，虽具微细觉受，色界存在色及色界生命之微细觉受，然无色界则不存在此‘色界生命微细觉受’者’云云。的确，在不同呼吸细微处稍有差别，盖因已解脱于七处。所谓七处者，即指断除已成之生灭呼吸生起处。所谓“明确显现”，是指使正念于此处建立，应令心识稳健而起。正念持久即为稳固之正念。此外，所谓此处，即为观护于身心行法之刺痛灼热，此是令身心行不可生起之护持方法。意即因缘。意即果报。凡依其处而生起者，即为因缘。所谓掣肘不觉者，是指未觉或无明者。因修习不善、缺乏正知者，虽思维呼吸烦恼，其识陷于迷乱，不能正知者，此为其理。由是观其异，不可转他。言“他处法门”，意即指不同之修行法门。谓“沉重”，即重负也。此沉重，谓行持沉重，难以精勤故，称为沉重修行。
Uparūpari santasukhumabhāvāpattito ‘‘balavatī suvisadā sūrā ca sati paññā ca icchitabbā’’ti vatvā sukhumassa nāma atthassa sādhanenapi sukhumeneva bhavitabbanti dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Idāni anupaṭṭhahantānaṃ assāsapassāsānaṃ pariyesanupāyaṃ dassento ‘‘tāhi ca panā’’tiādimāha. Tattha anupadanti padānupadaṃ. Caritvāti gocaraṃ gahetvā. Tasmiṃyeva ṭhāneti upanibandhananimittasaññite ṭhāne. Yojetvāti manasikārena yojetvā. ‘‘Satirasmiyā bandhitvā’’ti vā vuttamevatthamāha ‘‘tasmiṃyeva ṭhāne yojetvā’’ti. Na hi upameyye bandhanayojanaṭṭhānāni visuṃ labbhanti. Nimittanti uggahanimittaṃ paṭibhāganimittaṃ vā. Ubhayampi hi idha ekajjhaṃ vuttaṃ. Tathā hi tūlapicuādi upamattayaṃ uggahe yujjati, sesaṃ ubhayattha. Ekacceti eke ācariyā.
至上而下，因获得轻微觉受称为“强有力、清明、勇猛之正念、正慧，应该努力求取之”，谓以极细微导致得其所诣，如“犀角”等比喻。现在说的是护念不生起呼吸之妙法，故云：“以彼而...”等。护念者，谓依此等方法。云“行为”，即行持范围也。说“于此处”，指约束之所在。所谓“拘系心念”，谓以心意结缔。云“以正念之绳索拘系”，为说“拘系于此处”。不像喻体中的约束缘所束缚，皆不能离开。所谓“标相”，是初显相、次显相。两相于此处合于一。比如天平等隐喻，喻二者俱相辅。此语由多位师承说出。
Tārakarūpaṃ viyāti tārakāya pabhārūpaṃ viya. Maṇiguḷikādiupamā paṭibhāge vaṭṭanti. Kathaṃ panetaṃ ekaṃyeva kammaṭṭhānaṃ anekākārato upaṭṭhātīti āha ‘‘tañca paneta’’ntiādi. Suttantanti ekaṃ suttaṃ. Paguṇappavattibhāvena avicchedaṃ mahāvisayatañca sandhāyāha ‘‘mahatī pabbateyyā nadī viyā’’ti. Tattha byañjanasampattiyā samantabhaddakaṃ suttaṃ sabbabhāgamanoharā sabbapāliphullā vanaghaṭā viyāti āha ‘‘ekā vanarāji viyā’’ti. Tenāha bhagavā ‘‘vanappagumbe yatha phussitagge’’ti (khu. pā. 6.13; su. ni. 236) nānānusandhiyaṃ nānāpeyyālaṃ vividhanayanipuṇaṃ bahuvidhakammaṭṭhānamukhaṃ suttantaṃ atthikehi sakkaccaṃ samupapajjitabbanti āha – ‘‘sītacchāyo…pe… rukkhoviyā’’ti. Saññānānatāyāti nimittupaṭṭhānato pubbe pavattasaññānaṃ nānāvidhabhāvato. Saññajanti bhāvanāsaññājanitaṃ bhāvanāsaññāya sañjānanamattaṃ. Na hi asabhāvassa kutoci samuṭṭhānaṃ atthi. Tenāha – ‘‘nānato upaṭṭhātī’’ti, upaṭṭhānākāramattanti vuttaṃ hoti.
如星体发光犹如星辰，琉璃丸光彩亦如是。譬如涌动波涛于海之光辉。何以一法门可由多种方式修持？谓称“那亦如是”等。所谓经典者，谓单一经典。因利益涌现，乃无断绝之大主题，故说“大山大河”等。又以象征工巧遍布各处之经典，称“唯一之丛林王者经典”等语。世尊亦说“丛林之猢狲，若莽枝间跳跃”等（俱舍论、第六章；修多罗尼迦，二百三十六经）—多种解说，丰富多样，利有多方修学，以正理领会理趣，言：“凉荫……树如……云朵”等。所谓认知不明，即从标相处而知先所生之认知多种差别。所谓“识”，即心念识所生之修习识知。但非自然法，无所自生。世尊说“多种处显现”，谓如下列形态，称为现象标显。
Ime tayo dhammāti assāso passāso nimittanti ime tayo dhammā. Natthīti kammaṭṭhānavasena manasikātabbabhāvena natthi na upalabbhati. Na upacāranti upacārampi na pāpuṇāti, pageva appananti adhippāyo. Yassa panāti vijjamānapakkho vuttanayānusāreneva veditabbo.
所谓三法，即呼吸观察、标相，是三法。若无，则谢，无法产生修持之念。无所跟从，虽有随顺之念，终不成立。所谓真正，即如所说。故知何者为有也，何者为无也，应依明说之相观察，方可认识。
Idāni vuttasseva atthassa samatthanatthaṃ kakacūpamāyaṃ āgatā ‘‘nimitta’’ntiādikā gāthā paccānītā. Nimitteti yathāvutte paṭibhāganimitte. Evaṃ hotīti bhāvanamanuyuttassa evaṃ hoti, tasmā ‘‘punappunaṃ evaṃ manasi karohī’’ti vattabbo. Vosānaṃ āpajjeyyāti ‘‘nimittaṃ nāma dukkaraṃ uppādetuṃ, tayidaṃ laddhaṃ, handāhaṃ dāni yadā vā tadā vā visesaṃ nibbattessāmī’’ti saṅkocaṃ āpajjeyya. Visīdeyyāti ‘‘ettakaṃ kālaṃ bhāvanamanuyuttassa nimittampi na uppannaṃ, abhabbo maññe visesassā’’ti visādaṃ āpajjeyya. ‘‘Imāya paṭipadāya jarāmaraṇato muccissāmīti paṭipannassa nimitta’’nti vutte kathaṃ saṅkocāpatti, bhiyyoso mattāya ussāhameva kareyyāti ‘‘nimittamidaṃ…pe… vattabbo’’ti majjhimabhāṇakā āhu. Evanti vuttappakārena paṭibhāganimitteyeva bhāvanācittassa ṭhapanena. Ito pabhutīti ito paṭibhāganimittuppattito paṭṭhāya. Pubbe yaṃ vuttaṃ ‘‘anubandhanāya phusanāya ṭhapanāya ca manasi karotī’’ti (pārā. aṭṭha. 2.ānāpānassatisamādhikathā), tattha anubandhanaṃ phusanañca vissajjetvā ṭhapanāvaseneva bhāvetabbanti āha ‘‘ṭhapanāvasena bhāvanā hotī’’ti.
现在前已说之理，同样为喻以箭筒作比，展开皆有关于“标相”之歌颂。所谓标相，谓初显相也。依此修行正已生效，故说“当复复心念使如是”。谓令心不懈怠。谓乐欲生起之象，因语言所致焦虑生起，欲立刻许愿生起殊胜效力。又因长期修习未曾生彼标相，令心生退怯。说“依此道，当离生老死故障”，故发此退失，但应转而起更强之热诚，谓“当常起标相之念”乃说者之中语法。正因如此，谓专心于分离相，安住于标相产生心念之定，仍持《入出息念定》论述中说耦合之理，于是要依正法修持而成，称“以耦合为修习法”。
Porāṇehi vuttovāyamatthoti dassento ‘‘nimitte’’ti gāthamāha. Tattha nimitteti paṭibhāganimitte. Ṭhapayaṃ cittanti bhāvanācittaṃ ṭhapento, ṭhapanāvasena manasikarontoti attho. Nānākāranti ‘‘cattāro vaṇṇā’’ti evaṃ vuttaṃ nānākāraṃ. Ākārasāmaññavasena hetaṃ ekavacanaṃ. Vibhāvayanti vibhāvento antaradhāpento. Nimittuppattito paṭṭhāya hi te ākārā amanasikārato antarahitā viya honti. Assāsapassāseti assāsapassāse yo nānākāro, taṃ vibhāvayaṃ, assāsapassāsasambhūte vā nimitte. Sakaṃ cittaṃ nibandhatīti tāya eva ṭhapanāya attano cittaṃ upanibandhati, appetīti attho. Keci pana ‘‘vibhāvayanti vibhāvento, viditaṃ pākaṭaṃ karonto’’ti atthaṃ vadanti, taṃ pubbabhāgavasena yujjeyya. Ayañhettha attho – dhitisampannattā dhīro yogī assāsapassāse nānākāraṃ vibhāvento nānākārato te pajānanto vidite pākaṭe karonto nānākāraṃ vā oḷārikoḷārike passambhento vūpasamento tattha yaṃ laddhaṃ nimittaṃ, tasmiṃ cittaṃ ṭhapento anukkamena sakaṃ cittaṃ nibandhati appetīti.
昔时有经文说明“标相”之歌颂云。所谓标相，谓初显之标相也。所谓立定心者，谓修习心。由立定而能正念。谓一切色态各色，乃江岸种种诸景象。谓能辨别，分别入无人之境。如呼吸变异样，皆处于无心境，仿佛消灭。因呼吸与标相相生，有种种异态之呼吸，故说有差别。由此生起故，能令心聚定一境，谓以立定。然有人说“分别出许多色相，明了且显现”，此乃称之先阶段。此处意旨胜义，即智德具足之瑜伽士，心能分别观察呼吸之差异而明了且显现，令心安静恬然，依标相立定，随顺而心聚定一。
Yadā saddhādīni indriyāni suvisadāni tikkhāni pavattanti, tadā assaddhiyādīnaṃ dūrībhāvena sātisayaṃ thāmappattehi sattahi balehi laddhupatthambhāni vitakkādīni kāmāvacarāneva jhānaṅgāni bahūni hutvā pātubhavanti. Tato eva tesaṃ ujuvipaccanīkabhūtā kāmacchandādayo saddhiṃ tadekaṭṭhehi pāpadhammehi vidūrī bhavanti paṭibhāganimittuppattiyā saddhiṃ, taṃ ārabbha upacārajjhānaṃ uppajjati. Tena vuttaṃ ‘‘nimittupaṭṭhānato pabhuti nīvaraṇāni vikkhambhitāneva hontī’’tiādi. Tattha sannisinnāvāti sammadeva nisīdiṃsu eva, upasantāyevāti attho. Vikkhambhitāneva sannisinnāvāti avadhāraṇena pana tadatthaṃ ussāho kātabboti dasseti. Dvīhākārehīti jhānadhammānaṃ paṭipakkhadūrībhāvo thirabhāvappatti cāti imehi dvīhi kāraṇehi. Idāni tāni kāraṇāni avatthāmukhena dassetuṃ ‘‘upacārabhūmiyaṃ vā’’tiādi vuttaṃ. Tattha upacārabhūmiyanti upacārāvatthāyaṃ. Yadipi hi tadā jhānaṅgāni paṭutarāni mahaggatabhāvappattāni nuppajjanti, tesaṃ pana paṭipakkhadhammānaṃ vikkhambhanena cittaṃ samādhiyati. Tenāha ‘‘nīvaraṇappahānenā’’ti. Paṭilābhabhūmiyanti jhānassa adhigamāvatthāyaṃ. Tadā hi appanāppattānaṃ jhānadhammānaṃ uppattiyā cittaṃ samādhiyati. Tenāha ‘‘aṅgapātubhāvenā’’ti.
当信根等根对应的六根清净、锋利而起作用时，此时不信根等由远离之感导致的放逸分别，随之以七种力量坚固、持守，用思想等心法保护。此时那些心法虽已变得正直纯净，诸如欲为等不善根仍在一处互相夹杂。因缘缘起分别生起，心法夹杂，便由此缘起近行禅（upacāra-jhāna）出现。经中云“因缘随顺，可见染垢，烦恼非离”是也。此处“坐着”意谓正坐不动，“安住”是其义。所谓“染垢非离的坐着”，是坚心持尾，表示在此事上应当努力。双重原因者谓这是禅法修习中分别作用心与见道远离的稳固现起，此二因即为近行禅的成立因缘。此处为了说明原因，称为“近行之地”。虽然此时禅具生起，且已显持久不易，然因种种妨碍相的妨碍心生，心仍不具止定。故称“由妨碍除去”。所谓禅果得至之地即是禅的得证所。此时由安定生起禅法，心得止定，故曰“由躯体制约而起”。
Upacāre aṅgāni na thāmajātāni honti aṅgānaṃ athāmajātattā. Yathā nāma daharo kumārako ukkhipitvā ṭhapiyamāno punappunaṃ bhūmiyaṃ patati, evameva upacāre uppanne cittaṃ kālena nimittaṃ ārammaṇaṃ karoti, kālena bhavaṅgaṃ otarati. Tena vuttaṃ ‘‘upacārasamādhi kusalavīthiyaṃ javitvā bhavaṅgaṃ otaratī’’ti. Appanāyaṃ pana aṅgāni thāmajātāni honti tesaṃ thāmajātattā. Yathā nāma balavā puriso āsanā vuṭṭhāya divasampi tiṭṭheyya, evameva appanāsamādhimhi uppanne cittaṃ sakiṃ bhavaṅgavāraṃ chinditvā kevalampi rattiṃ kevalampi divasaṃ tiṭṭhati, kusalajavanapaṭipāṭivaseneva pavattati. Tenāha – ‘‘appanāsamādhi…pe… na bhavaṅgaṃ otaratī’’ti. Vaṇṇatoti picupiṇḍatārakarūpādīsu viya upaṭṭhitavaṇṇato. Lakkhaṇatoti kharabhāvādisabhāvato aniccādisabhāvato vā. Rakkhitabbaṃ taṃ nimittanti sambandho.
近行禅的禅行支并非被摧毁，其禅行支的被摧毁之性不同。例如幼童不断跳跃，屡次跌倒在地，如此近行禅时心逐渐能依止缘起事相，时间久了，心能下降至法无我流转之支。由经言“近行定，善行具足，定能断流转法”。而修习止定的禅行支却会被摧毁，其摧毁之性不同。例如有力之人立定坐姿，能连续数日不动，如此止定禅时，心断除赖相续生起的活动，只余止定习住，善行发起而不断。故曰“止定定，于此不下降流转”。“相状”者，如皮肤、肿块等各种色相；“征象”者，因其坚硬性质引发无常及其他性质。应观察与守护此缘境现象。
Laddhaparihānīti laddhaupacārajjhānaparihāni. Nimitte avinassante tadārammaṇaṃ jhānaṃ aparihīnameva hoti, nimitte pana ārakkhābhāvena vinaṭṭhe laddhaṃ laddhaṃ jhānampi vinassati tadāyattavuttito. Tenāha ‘‘ārakkhamhī’’tiādi.
“获得及失去”者，指获得近行禅定与失去近行禅定。若所依缘相不败坏时，对境定相不会失去。但若因保护不足或其他缘起环境变化，已得的近行禅定则会破坏、消散，此即经中言“保护为主”之义。
Idāni tatrāyaṃ rakkhaṇūpāyotiādinā –
现此处即谈论各种保护法门之道——
‘‘Āvāso gocaro bhassaṃ, puggalo bhojanaṃ utu;
经文：“住所、行为、食物乃至季节，
Iriyāpathoti sattete, asappāye vivajjaye.
身体与行走等诸法，皆不可失，须勤勉修持。”
‘‘Sappāye satta sevetha, evañhi paṭipajjato;
「应当精勤持守七法，如此践行者，
Na cireneva kālena, hoti kassaci appanā’’ti. (visuddhi. 1.59) –
时间流逝不长久，谁也不会长久保持安稳。」（清净论1.59）——
Evaṃ vuttaṃ rakkhaṇavidhiṃ saṅkhepato vibhāveti. Tatrāyaṃ vitthāro – yasmiṃ āvāse vasantassa anuppannaṃ vā nimittaṃ nuppajjati, uppannaṃ vā vinassati, anupaṭṭhitā ca sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, ayaṃ asappāyo. Yattha nimittaṃ uppajjati ceva thāvarañca hoti, sati upaṭṭhāti, cittaṃ samādhiyati, ayaṃ sappāyo. Tasmā yasmiṃ vihāre bahū āvāsā honti, tattha ekamekasmiṃ tīṇi tīṇi divasāni vasitvā yatthassa cittaṃ ekaggaṃ hoti, tattha vasitabbaṃ.
如此说者，简略说明守护的方法。在此详细阐释：居住处若生起或不生起任何缘由，若生起则灭亡，若未被守护，则不加守护，且心不专注，此谓不安稳。若生起的缘由是恒常存在，且有守护，心能专注，此谓安稳。因此，若一处住所有多宅舍，须于其中一所，连续三天心专一，方可居住。
Gocaragāmo pana yo senāsanato uttarena vā dakkhiṇena vā nātidūre diyaḍḍhakosabbhantare hoti sulabhasampannabhikkho, so sappāyo, viparīto asappāyo.
凡是邻近行处，若营卫所处于其北或南不遥远辐射一至一又二分半由旬，且比库安居便利者，为安稳；反之则不稳。
Bhassanti dvattiṃsatiracchānakathāpariyāpannaṃ asappāyaṃ. Tañhissa nimittantaradhānāya saṃvattati. Dasakathāvatthunissitaṃ sappāyaṃ, tampimattāya bhāsitabbaṃ.
不安稳者，言语多达二十三种谤语纷繁多端。缘于欲望缘起的缘由间断。安稳者依托十种语境，因其份量而言之。
Puggalopi atiracchānakathiko sīlādiguṇasampanno, yaṃ nissāya asamāhitaṃ vā cittaṃ samādhiyati, samāhitaṃ vā cittaṃ thirataraṃ hoti, evarūpo sappāyo. Kāyadaḷhībahulo pana tiracchānakathiko asappāyo. So hi taṃ kaddamodakamiva acchaṃ udakaṃ malīnameva karoti, tādisañca āgamma koṭapabbatavāsīdaharasseva samāpatti vinassati, pageva nimittaṃ.
有些人虽多谈谤，但品德甚佳，或能把不专心心念专注，专注心念迟缓者转为如是，此谓此类安稳。反之，肤浅纤细而多谈谤者为不安稳者。其如同加酸味的水乳渍染，令其臭秽，仿若怒火山峰崩塌猛火般，缘由即灭。
Bhojanaṃ pana kassaci madhuraṃ, kassaci ambilaṃ sappāyaṃ hoti. Utupi kassaci sīto, kassaci uṇho sappāyo hoti. Tasmā yaṃ bhojanaṃ vā utuṃ vā sevantassa phāsu hoti, asamāhitaṃ vā cittaṃ samādhiyati, samāhitaṃ vā thirataraṃ hoti. Taṃ bhojanaṃ, so ca utu sappāyo. Itaraṃ bhojanaṃ, itaro ca utu asappāyo.
饭食自有其甘美，有些则带酸味，俱属甘美之食。又有的饭食清凉，有的则热性甘美。因此，任何食物或季节对修行者皆适宜，若心不散乱则定力增强，若心专注则更加稳固。此种饭食及季节皆为甘美。反之，若饭食或季节不适，则为不甘美。
Iriyāpathesupi kassaci caṅkamo sappāyo hoti, kassaci sayanaṭṭhānanisajjānaṃ aññataro. Tasmā taṃ āvāsaṃ viya tīṇi divasāni upaparikkhitvā yasmiṃ iriyāpathe asamāhitaṃ cittaṃ samādhiyati, samāhitaṃ vā thirataraṃ hoti, so sappāyo, itaro asappāyoti veditabbo. Iti imaṃ sattavidhaṃ asappāyaṃ vajjetvā sappāyaṃ sevitabbaṃ. Evaṃ paṭipannassa hi nimittāsevanabahulassa na cireneva kālena hoti kassaci appanā.
行路之时，有些人走路轻快灵活，有些人则依赖卧坐、立站或坐卧姿势。故此，宛如三日间留居一处精勤修习，若行路时心不散乱则定力增加，心专注则更为稳固者，即为甘美，反之为不甘美。由此可知，应舍弃此七种不甘美，专修甘美。如此精勤修行，时日久远，必有定力增长。
Yassa pana evampi paṭipajjato na hoti, tena dasavidhaṃ appanākosallaṃ sampādetabbanti dassetuṃ ‘‘vatthuvisadakiriyā’’tiādimāha. Tattha (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118; saṃ. ni. aṭṭha. 3.5.232; a. ni. aṭṭha. 1.1.418) vitthuvisadakiriyā nāma ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ. Yadā hissa kesanakhalomāni dīghāni honti, sarīraṃ vā sedamalaggahitaṃ, tadā ajjhattikaṃ vatthu avisadaṃ hoti aparisuddhaṃ. Yadā panassa cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti, senāsanaṃ vā uklāpaṃ, tadā bāhiraṃ vatthu avisadaṃ hoti aparisuddhaṃ. Ajjhattikabāhire hi vatthumhi avisade uppannesu cittacetasikesu ñāṇampi aparisuddhaṃ hoti aparisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Aparisuddhena ca ñāṇena saṅkhāre sammasato saṅkhārāpi avibhūtā honti, kammaṭṭhānamanuyuñjato kammaṭṭhānampi vuddhiṃ viruḷhiṃ vepullaṃ na gacchati. Visade pana ajjhattikabāhire vatthumhi uppannesu cittacetasikesu ñāṇampi visadaṃ hoti parisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Parisuddhena ca ñāṇena saṅkhāre sammasato saṅkhārāpi vibhūtāhonti, kammaṭṭhānamanuyuñjato kammaṭṭhānampi vuddhiṃ viruḷhiṃ vepullaṃ gacchati.
若有人未能如此修行，则会致成十种定力不足之状，谓之「净境修治」。此中「净境修治」乃指内外品相净洁之成就。譬如，其头发长净，身体清洁，不沾污泥，此即内在品相纯净。又如衣服陈旧污秽，住宿肮脏，此即外在品相不净。内外品相不净，心识亦不清明，心境昏暗如覆阴之灯光。心识不净者，行住坐卧亦随之不净，修习亦不精进难成大。如外内净洁，心识明澈，境界清净如灯芯似的明亮。如此心识清净，行住坐卧亦随之净洁，专注修持得以增长茂盛。
Indriyasamattapaṭipādanatā nāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. Sace hissa saddhindriyaṃ balavaṃ hoti, itarāni mandāni, tato vīriyindriyaṃ paggahakiccaṃ, satindriyaṃ upaṭṭhānakiccaṃ, samādhindriyaṃ avikkhepakiccaṃ, paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti. Tasmā taṃ dhammasabhāvapaccavekkhaṇena vā yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabbaṃ. Vakkalittheravatthu cettha nidassanaṃ. Sace pana vīriyindriyaṃ balavaṃ hoti, atha neva saddhindriyaṃ adhimokkhakiccaṃ kātuṃ sakkoti, na itarāni itarakiccabhedaṃ. Tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ. Tatrāpi soṇattheravatthu dassetabbaṃ. Evaṃ sesesupi ekassa balavabhāve sati itaresaṃ attano kiccesu asamatthatā veditabbā.
名为根能平等修持，是使信等根均等增长。若信根强而他根弱，彼虽力行精进，却不能担当精进根之事，不能持护正念根，不能培养正定根，更不能展示正慧根。因此，对于此法性本质观察，若信根已生强盛，当令其勿失；反之，若力行根强，则不能妄图使信根亦强，其他根亦无彼此任务差异。故此，应舍弃使信根振动等事，而修习安住信根。此中尚应观其讷诃长老事迹。由此亦可见个别根力量不同，所担所为不一，应加以辨别。
Visesato panettha saddhāpaññānaṃ samādhivīriyānañca samataṃ pasaṃsanti. Balavasaddho hi mandapañño mudhappasanno hoti, avatthusmiṃ pasīdati. Balavapañño mandasaddho kerāṭikapakkhaṃ bhajati, bhesajjasamuṭṭhito viya rogo atekiccho hoti. Ubhinnaṃ samatāya vatthusmiṃyeva pasīdati. Balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ abhibhavati, balavavīriyaṃ mandasamādhiṃvīriyassa uddhaccapakkhattā uddhaccaṃ abhibhavati. Samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati, vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati. Tasmā tadubhayaṃ samaṃ kātabbaṃ. Ubhayasamatāya hi appanā hoti. Apica samādhikammikassa balavatīpi saddhā vaṭṭati. Evañhi saddahanto okappento appanaṃ pāpuṇissati, samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati. Evañhi so appanaṃ pāpuṇāti, vipassanākammikassa paññā balavatī vaṭṭati . Evañhi so lakkhaṇappaṭivedhaṃ pāpuṇāti, ubhinnaṃ pana samatāyapi appanā hotiyeva. Sati pana sabbattha balavatī vaṭṭati. Sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātato kosajjapakkhena ca samādhinā kosajjapātato rakkhati. Tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca sabbarājakiccesu sabbattha icchitabbā.
此处特别称赞信、慧、定、精进的平等。信根强盛而慧根愚钝者必定昏沉，唯信而无慧则退转；反之慧根强而信根弱，则如瘟疫般病弱痛苦。两者平等方可称为真正安稳。定力强盛而精进迟缓必被定所掩；精进力强而定力迟缓则被躁动所制。定与精进一偏偏废皆难得成就，故应两者均衡修养。二者平衡故名定力。且强信者虽有定力，亦伴随精进行；有定慧者定力一境亦易成就。如此方能修得定慧，正见果亦可随增。且念力一切时均强，守护心识不为外境扰乱。如同盐刺香烟，遍融一切香气；如一切行者之首领，应于诸处摄持心念。
Nimittakusalatā nāma pathavīkasiṇādikassa cittekaggatānimittassa akatassa karaṇakosallaṃ, katassa bhāvanākosallaṃ, bhāvanāya laddhassa rakkhaṇakosallañca, taṃ idha adhippetaṃ.
名为相应善巧，是指对地球遍器等修习具一心不散之相应技巧，能作招引推进修行之巧妙方便，是为此处的特别重点。
Kathaṃ yasmiṃ samaye cittaṃ niggahetabbaṃ, tasmiṃ samaye cittaṃ niggaṇhāti? Yadāssa accāraddhavīriyatādīhi uddhataṃ cittaṃ hoti, tadā dhammavicayasambojjhaṅgādayo tayo abhāvetvā passaddhisambojjhaṅgādayo bhāveti. Vuttañhetaṃ bhagavatā (saṃ. ni. 5.234) –
如何在某一时刻应收摄心念？在该时刻，如何收摄心念？当时，心念因缺乏精进等而起散乱时，三种对法的观察觉支便不会生起；然后，培育安稳觉支。世尊说（五部论5.234）——
‘‘Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya, bhabbo nu kho so puriso taṃ mahantaṃ aggikkhandhaṃ nibbāpetunti. No hetaṃ, bhante. Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya. Akālo vīriya…pe… akālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi duvūpasamayaṃ hoti.
『譬如，比库们，若有人欲灭一巨大火堆，他会在那里投掷枯干且易燃的草、枯干的牛粪、枯干的木柴，还会吹口哨，但不会用灰尘去掩盖它。难道此人能灭掉如此巨大火堆吗？并非如此，尊者。比库们，犹如如此，当心念散乱时，不适宜培养法的观察觉支。亦不适宜培养精进觉支与欢喜觉支。这是为何呢？因为散乱心念在这些法门上只有二分不安定。』
‘‘Yasmiṃ kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya. Kālo samādhi…pe… kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi suvūpasamayaṃ hoti. Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṃsukena ca okireyya, bhabbo nu kho so puriso taṃ mahantaṃ aggikkhandhaṃ nibbāpetunti. Evaṃ, bhante’’ti.
『比库们，当心念散乱时，适合培养安稳觉支。这亦适用于禅那觉支和舍觉支。这是为什么呢？因为散乱的心念在这些法门上则表现为三分良好安定。譬如，要灭一巨大火堆者，会投掷湿草、湿牛粪、湿木柴，还会吹水泡，也会用灰尘去掩盖它。难道此人能灭掉这巨大火堆吗？并非如此，尊者。』
Ettha ca yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanā veditabbā. Vuttañhetaṃ bhagavatā –
此处，应当根据各自的食物性质来观察安稳觉支等的修习。世尊说——
‘‘Atthi, bhikkhave, kāyappassaddhi cittappassaddhi, tattha yonisomanasikārabahulīkāro ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya , uppannassa vā passaddhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. Tathā atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ, tattha yonisomanasikārabahulīkāro ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati…pe… tathā atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā, tattha yonisomanasikārabahulīkāro ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).
『比库们，具有身体安稳与心识安稳时，此二者多因良善观念的频繁用功而增长，是因适当修习之食物。此食物促成未生及已生安稳觉支的产生、增长与圆满。比库们，亦有禅那觉支的因缘，亦由良善观念多方用功所生，未生与已生禅那觉支皆得增长圆满。再者，还有舍觉支相应的法门，亦因良善观念的多方用功，未生及已生舍觉支同样得以产生、增长与圆满。』（五部论5.232）
Tattha yathāssa passaddhiādayo uppannapubbā, taṃ ākāraṃ sallakkhetvā tesaṃ uppādanavasena pavattamanasikārova tīsu padesupi yonisomanasikāro nāma. Samathanimittanti ca samathassevetaṃ adhivacanaṃ, avikkhepaṭṭhena ca tasseva abyagganimittanti.
此处，若以预先观察觉支（如安稳等）为依据，将其生成的形式以标记记录，依此为缘，心念便会在三处地方产生适当的良善观念。所谓「安般念因」（samathanimitta）即指安稳所缘，此亦称为不散乱之因缘。
Apica satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti – paṇītabhojanasevanatā, utusukhasevanatā, iriyāpathasukhasevanatā, majjhattappayogatā, sāraddhakāyapuggalaparivajjanatā, passaddhakāyapuggalasevanatā, tadadhimuttatāti.
此外，有七种法随安静觉支的生起而相应——即优良饮食的摄取、舒适环境的摄取、行路安适的摄取、中道的运用、对有信心者的亲近、与安静和信心具足的有信心者的亲近，以及以上各法的随顺。
Ekādasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti – vatthuvisadatā, nimittakusalatā, indriyasamattapaṭipādanatā, samaye cittassa niggahaṇatā, samaye cittassa paggahaṇatā, nirassādassa cittassa saddhāsaṃvegavasena sampahaṃsanatā, samappavattassa ajjhupekkhanatā, asamāhitapuggalaparivajjanatā, samāhitapuggalasevanatā, jhānavimokkhapaccavekkhaṇatā, tadadhimuttatāti.
有十一种法随定觉支的生起而相应——如所依之处的清净、所缘境相应的善巧、调伏根门的行持、于当机时刻收摄心念、于当机时刻把持心念、如信心鼓动般扫除心中忧虑、对产生禅定者的不偏不倚、远离不专心者、亲近专心者、修习禅定解脱而观照，及以上各法的随顺。
Pañca dhammā upekkhāsambojjhaṅgassa uppādāya saṃvattanti – sattamajjhattatā, saṅkhāramajjhattatā, sattasaṅkhārakelāyanapuggalaparivajjanatā, sattasaṅkhāramajjhattapuggalasevanatā, tadadhimuttatāti. Iti imehi ākārehi ete dhamme uppādento passaddhisambojjhaṅgādayo bhāveti nāma. Evaṃ yasmiṃ samaye cittaṃ niggahetabbaṃ, tasmiṃ samaye cittaṃ niggaṇhāti.
有五种法随舍觉支的生起而相应——即心的中道、不善行的中道、远离作恶的有缺陷者的亲近、亲近远离恶行的中道者，及以上各法的随顺。这样以此因缘，这些法生起，诸如安静觉支等因此得以修习。由是，在当时刻心应当收摄，即在当时刻心得以收持。
Kathañca yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti? Yadāssa atisithilavīriyatādīhi cittaṃ līnaṃ hoti, tadā passaddhisambojjhaṅgādayo tayo abhāvetvā dhammavicayasambojjhaṅgādayo bhāveti. Vuttañhetaṃ bhagavatā (saṃ. ni. 5.234) –
如何在当时刻心应当把持，故在当时刻心得以把持呢？当心因过度松懈、精进不足等情况而散乱时，安静觉支诸法便不生起，反而产生对法的观察觉支等法了知。世尊于该处曾说（增支部5.234）——
‘‘Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa, so tattha allāni ceva tiṇāni pakkhipeyya…pe… paṃsukena ca okireyya, bhabbo nu kho so puriso taṃ parittaṃ aggiṃ ujjāletunti. No hetaṃ, bhante. Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti. Akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya. Akālo samādhi…pe… akālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi dusamuṭṭhāpayaṃ hoti.
「譬如，善男子，若有人欲点燃防护火，他会先于火旁聚集干草、稻草及枯枝，擦揉起火，然后才放入火堆。难道此人会先点燃火堆，然后才准备干草吗？不然，善男子。正如是，若心散乱之时，修习安静觉支是不适当的；修习定觉支亦不适当；修习舍觉支亦不适当。其理由为何？因心散乱诸法难于调伏。
‘‘Yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriya…pe… kālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti. Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya…pe… na ca paṃsukena okireyya, bhabbo nu kho so puriso taṃ parittaṃ aggiṃ ujjāletunti. Evaṃ, bhante’’ti.
「當心散亂之時，反而适合修习对法的观察觉支、精进觉支、喜悦觉支。其理由为何？因心散乱诸法利于调伏。譬如，善男子，若有人欲点燃防护火，他会先于火旁聚集干草、稻草及枯枝，擦揉起火，但不会用湿草。难道此人会先点燃火堆，后用湿草吗？不然，是故，善男子。」
Etthāpi yathāsakaṃ āhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanā veditabbā. Vuttañhetaṃ bhagavatā (saṃ. ni. 5.232) –
至于以恰如适当的修学方法修习觉支、法门等之修行，亦当如此了知。世尊曾宣说（《相应部》5.232）曰——
‘‘Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnappaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā, tattha yonisomanasikārabahulīkāro ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. Tathā atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu, tattha yonisomanasikārabahulīkāro ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. Tathā atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā, tattha yonisomanasikārabahulīkāro ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti.
「比库们，有善恶法，有有漏无漏法，有高下优劣法，有苦乐爱憎法。在其中，出于善巧思维多方用心的此修学方法，若是为未生者觉支修起，若为已生觉支愈发增长而茂盛，则修行得以圆满精进。又有开始属行（ārambhadhātu）、出发属行（nikkamadhātu）、进取属行（parakkamadhātu），皆因善巧思维多方用心的此修学方法，若为未生精进觉支的生起，或为已生精进觉支愈加增长而茂盛，皆得修习完整而圆满。再者，有喜觉支所成之境界，皆由善巧思维多方用心的此修学方法，若为未生喜觉支发生，若为已生喜觉支增长繁盛，修习得以周全成就。」
Tattha sabhāvasāmaññalakkhaṇappaṭivedhavasena pavattamanasikāro kusalādīsu yonisomanasikāro nāma. Ārambhadhātuādīnaṃ uppādavasena pavattamanasikāro ārambhadhātuādīsu yonisomanasikāro nāma. Tattha ārambhadhātūti paṭhamavīriyaṃ vuccati. Nikkamadhātūti kosajjato nikkhantattā tato balavataraṃ. Parakkamadhātūti paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ. Pītisambojjhaṅgaṭṭhānīyā dhammāti pana pītiyā evetaṃ nāmaṃ, tassāpi uppādakamanasikāro yonisomanasikāro nāma.
此处契合本来的性质和共有特征，在运作上称为『思维』，是善等缘之善巧思维。以开始属行等之发生为缘的思维，即为开始属行等之善巧思维。所谓开始属行，即第一精进；出发属行，则从安住处出发进取，其力量愈加强盛；进取属行，则逐步往更远处前进，此亦更有力。所谓喜觉支所立之境，是以喜为名，而其产生的思维亦为善巧思维。
Apica satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti – paripucchakatā, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, gambhīrañāṇacariyapaccavekkhaṇā, tadadhimuttatāti.
并且，有七法随觉支的发生而起——探问、净境事、守护根、远离愚痴类人、亲近智慧者、深广智慧之省察、及从心所规定的相应住持。
Ekādasa dhammā vīriyasambojjhaṅgassa uppādāya saṃvattanti – apāyādibhayapaccavekkhaṇatā, vīriyāyattalokiyalokuttaravisesādhigamānisaṃsadassitā, ‘‘buddhapaccekabuddhamahaāsāvakehi gatamaggo mayā gantabbo, so ca na sakkā kusītena gantu’’nti evaṃ gamanavīthipaccavekkhaṇatā, dāyakānaṃ mahapphalatākaraṇena piṇḍāpacāyanatā, ‘‘vīriyārambhassa vaṇṇavādī me satthā, so ca anatikkamanīyasāsano, amhākañca bahūpakāro, paṭipattiyā ca pūjiyamāno pūjito hoti, na itarathā’’ti evaṃ satthu mahattapaccavekkhaṇatā, ‘‘saddhammasaṅkhātaṃ me mahādāyajjaṃ gahetabbaṃ, tañca na sakkā kusītena gahetu’’nti evaṃ dāyajjamahattapaccavekkhaṇatā, ālokasaññāmanasikārairiyāpathaparivattanaabbhokāsasevanādīhi thinamiddhavinodanatā, kusītapuggalaparivajjanatā, āraddhavīriyapuggalasevanatā, sammappadhānapaccavekkhaṇatā, tadadhimuttatāti.
随精进觉支之起，有十一法现行——对地狱等苦中之观察；精进于世俗及出世间殊胜境界之通达及证见；‘当至佛、缘觉、大弟子所来之路，我当当行，恶人不及’的行路觉察；以布施为大果的饼施心；‘师尊责备我精进缺乏，然法教不应违犯，对我们有大利益，且以修持尊重故受敬重，非他’的尊师希求；‘应当守护正法之大供，不可被恶人所夺’的护法心；明灯心意，念光现分布转变，消除昏沉；远离恶人；亲近勇猛善修之人；对修学坚定无疑的精勤；及以上多种正见正念皆依此发生并成为觉知。
Ekādasa dhammā pītisambojjhaṅgassa uppādāya saṃvattanti – buddhānussati, dhammasaṅghasīlacāgadevatānussati, upasamānussati, lūkhapuggalaparivajjanatā, siniddhapuggalasevanatā, pasādanīyasuttantapaccavekkhaṇatā, tadadhimuttatāti. Iti imehi ākārehi ete dhamme uppādento dhammavicayasambojjhaṅgādayo bhāveti nāma. Evaṃ yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti.
随喜觉支之发生，有十一法现行——忆佛功德，忆法僧清净戒德及布施天，忆念禅静境界，远离恶人，亲近具足成就者，观察崇敬教理，以上诸善业皆随喜觉支而发生。诸如此类，以此诸法发生为缘，亲近觉支等得以修习，称为觉支的修学。由此时刻应收摄心念，于此时刻即摄取心念。
Kathaṃ yasmiṃ samaye cittaṃ sampahaṃsetabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti? Yadāssa paññāpayogamandatāya vā upasamasukhānadhigamena vā nirassādaṃ cittaṃ hoti, tadā naṃ aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti. Aṭṭha saṃvegavatthūni nāma jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. Buddhadhammasaṅghaguṇānussaraṇena cassa pasādaṃ janeti. Evaṃ yasmiṃ samaye cittaṃ sampahaṃsetabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti.
如何于当下时刻当使心念集聚？当下时刻心念如何得以集聚？当智慧运用薄弱，或借由平寂安乐的获得使心无忧无染时，于此刻则须以对八种催发缘起的详查而催动心念。所谓八种催发缘起者，即生、老、病、死四种苦，堕落之苦为第五，过往轮回根本之苦为第六，将来轮回根本之苦为第七，当下因饮食失序而生的苦为第八。忆念佛法、僧团与善法诸德，心生欢喜安心。由此，何时心应当集聚，何时则集聚于时。
Kathaṃ yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati? Yadāssa evaṃ paṭipajjato alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ samathavīthippaṭipannaṃ cittaṃ hoti, tadā tassa paggahaniggahasampahaṃsanesu abyāpāraṃ āpajjati sārathi viya ca samappavattesu assesu. Evaṃ yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati.
如何于当下时刻当使心念平等观照？当下心念如何得以平等观照？当依此修行，心念恬淡平和、无嗔无恚、不忧不染，正逢所趣平静而适宜之境时，此刻如驾驭御者对驾驭之车，心念能于平静适令的境地中安住无碍，恰如策驾良车。由此，何时心应当平等观照，何时则平等观照于时。
Asamāhitapuggalaparivajjanā nāma nekkhammapaṭipadaṃ anāruḷhapubbānaṃ anekakiccappasutānaṃ vikkhittahadayānaṃ puggalānaṃ ārakā pariccāgo. Samāhitapuggalasevanā nāma nekkhammapaṭipadaṃ paṭipannānaṃ samādhilābhīnaṃ puggalānaṃ kālena kālaṃ upasaṅkamanaṃ. Tadadhimuttatā nāma samādhimuttatā, samādhigarusamādhininnasamādhipoṇasamādhipabbhāratāti attho. Evametaṃ dasavidhaṃ appanākosallaṃ sampādetabbaṃ. Tenāha – ‘‘imāni dasa appanākosallāni avijahantenā’’ti. Tattha yena vidhinā appanāya kusalo hoti, so dasavidhopi vidhi appanākosallaṃ tannibbattaṃ vā ñāṇaṃ, evametaṃ dasavidhaṃ appanākosallaṃ sampādentassa paṭiladdhanimittasmiṃ appanā uppajjati. Vuttañhetaṃ –
不专注之人鄙视出家行者者，乃指那些未入禅定、散乱多事、心念分散之人，为无护持之者。专注之人侍奉者，乃指那些已入禅定、得定者，时常寻访辅导之人。所谓见地专注，即所说专注庄严、专注淳厚、专注轻安、专注无邪四种专注之义。由此，应修习此等十种专注之巧妙技巧。故言：“若能除灭此十种专注缺失者，…”其中，修习功巧之所以能具足者，正是由此十种专注的得与缘起所致。此即专注所应具备之缘及果。经中称曰──
‘‘Evañhi sampādayato, appanākosallaṃ imaṃ;
“正由于如此修习，专注的巧妙即生起；
Paṭiladdhe nimittasmiṃ, appanā sampavattatī’’ti. (visuddhi. 1.67);
当专注得以具足，此专注随之生。”（净明论1.67）；
Yogo karaṇīyoti appanākosallaṃ sampādentassapi yadi appanā na hoti, tena kammaṭṭhānānuyogaṃ avijahitvā reṇuādīsu madhukarādīnaṃ pavatti ākāraṃ sallakkhetvā līnuddhatabhāvehi mānasaṃ mocetvā vīriyasamataṃ yojentena punappunaṃ yogo kātabbo. Vuttañhetaṃ –
修习专注者若未得专注，则应不断努力于修行处，排除杂念之染着，犹如蜜蜂采蜜之中显现劳苦，放下心神之懈怠与散乱，借助精进平衡之调和，反复再三地努力专注。经中称曰──
‘‘Evañhi paṭipannassa, sace sā nappavattati;
『若此路已行，若非再退转；』
Tathāpi na jahe yogaṃ, vāyametheva paṇḍito.
『然明智者亦不舍此业，应当保持坚持。』
‘‘Hitvā hi sammavāyāmaṃ, visesaṃ nāma māṇavo;
『舍弃正精进之力，正是愚童之状；』
Adhigacche parittampi, ṭhānametaṃ na vijjati.
『虽获部分成果，此地无恒住处。』
‘‘Cittappavattiākāraṃ, tasmā sallakkhayaṃ budho;
『此因心转易故，智慧者当灭此；』
Samataṃ vīriyasseva, yojayetha punappunaṃ.
『如调伏精进之火，宜复再三结合。』
‘‘Īsakampi layaṃ yantaṃ, paggaṇhetheva mānasaṃ;
「铁杵般的粗棒，须用适当的力量加以控制，心意须予以收摄；
Accāraddhaṃ nisedhetvā, samameva pavattaye.
已开始则不可妨碍，要使其均等流转运行。」
‘‘Reṇumhi uppaladale, sutte nāvāya nāḷiyā;
「如同扬尘之中的花瓣，伴舟行进时激起的波纹；
Yathā madhukarādīnaṃ, pavatti sammavaṇṇitā.
犹如蜂群等众生，行为安稳和谐平顺，形容细微无碍。」
‘‘Līnauddhatabhāvehi, mocayitvāna sabbaso;
「以内心纯净清净之状态，完全放下所有束缚；
Evaṃ nimittābhimukhaṃ, mānasaṃ paṭipādaye’’ti. (visuddhi. 1.67);
如是借缘相之引导，使心念向正道而行。」
Yathā hi acheko madhukaro ‘‘asukasmiṃ rukkhe pupphaṃ pupphita’’nti ñatvā tikkhena vegena pakkhando taṃ atikkamitvā paṭinivattento khīṇe reṇumhi sampāpuṇāti, aparo acheko mandena javena pakkhando khīṇeyeva sampāpuṇāti, cheko pana samena javena pakkhando sukhena puppharāsiṃ sampatvā yāvadicchakaṃ reṇuṃ ādāya madhuṃ sampādetvā madhuṃ anubhavati, yathā ca sallakattaantevāsikesu udakathālagate uppalapatte satthakammaṃ sikkhantesu eko acheko vegena satthaṃ pātento uppalapattaṃ dvidhā vā chindati, udake vā paveseti, aparo acheko chijjanapavesanabhayā satthakena phusitumpi na visahati, cheko pana samena payogena tattha satthapadaṃ dassetvā pariyodātasippo hutvā tathārūpesu ṭhānesu kammaṃ katvā lābhaṃ labhati, yathā ca ‘‘yo catubyāmappamāṇaṃ makkaṭakasuttaṃ āharati, so cattāri sahassāni labhatī’’ti raññā vutte eko achekapuriso vegena makkaṭakasuttaṃ ākaḍḍhanto tahiṃ tahiṃ chindatiyeva, aparo acheko chedanabhayā hatthena phusitumpi na visahati, cheko pana koṭito paṭṭhāya samena payogena daṇḍake veṭhetvā āharitvā lābhaṃ labhati, yathā ca acheko niyāmako balavavāte laṅkāraṃ pūrento nāvaṃ videsaṃ pakkhandāpeti, aparo acheko mandavāte laṅkāraṃ oropento nāvaṃ tattheva ṭhapeti, cheko pana mandavāte pūretvā balavavāte aḍḍhalaṅkāraṃ katvā sotthinā icchitaṭṭhānaṃ pāpuṇāti, yathā ca ‘‘yo telena achaḍḍento nāḷiṃ pūreti, so lābhaṃ labhatī’’ti ācariyena antevāsikānaṃ vutte eko acheko lābhaluddho vegena pūrento telaṃ chaḍḍeti, aparo acheko telachaḍḍanabhayā āsiñcitumpi na visahati, cheko pana samena payogena pūretvā lābhaṃ labhati, evameva eko bhikkhu uppanne nimitte ‘‘sīghameva appanaṃ pāpuṇissāmī’’ti gāḷhaṃ vīriyaṃ karoti, tassa cittaṃ accāraddhavīriyattā uddhacce patati, so na sakkoti appanaṃ pāpuṇituṃ. Eko accāraddhavīriyatāya dosaṃ disvā ‘‘kiṃ dāni me appanāyā’’ti vīriyaṃ hāpeti, tassa cittaṃ atilīnavīriyattā kosajje patati, sopi na sakkoti appanaṃ pāpuṇituṃ. Yo pana īsakampi līnaṃ līnabhāvato, uddhataṃ uddhaccato mocetvā samena payogena nimittābhimukhaṃ pavatteti, so appanaṃ pāpuṇāti, tādisena bhavitabbaṃ.
譬如有一猎蜂，以敏捷迅速之势，捕食某树上之花蜜。此猎蜂穿越树枝，返回时已耗尽花粉，而其速度极快，因此得以迅速采得花蜜。又有一猎蜂，动作迟缓以柔和方式采蜜，却也同样能采得花粉。还有一种猎蜂，速度适中，以和悦之法采花，使得花蜜茂盛，采获期间能带回花粉，借以获得花蜜，享受其甘甜。譬如在蒲草末端生长的水莲花旁，从事修行的比库们中，一位猎蜂迅速扑向师长，采摘水莲花花瓣，或两种方式将其切割，或入水中取花瓣；另一猎蜂因害怕被激怒，不敢触碰师长，但一猎蜂以温和方法展示师足，勤劳地除蛀成蜜，在相应地点完成业，获得利益。又如一人采集四两长度的猴毛，迅速撕下毛发，逐段切割；另一个猎蜂因恐惧割断而不敢触碰，但有一猎蜂抓起毛发，适度使用力量在森林中寻得并采集，获利不少。又如一名长老指挥战船，在强风中全力备载装备，急速驶向他国；另一猎蜂因动作迟缓，仅仅装载装备停船于原处；而猎蜂以柔和之法先慢慢装载，后在强风中拼力出发，完成装备加固，得以达成所愿之处。又如教导入室弟子如何以油浇注葫芦，一猎蜂急速充满油液后倾倒；另一猎蜂因恐油浇溅出而迟疑，甚至不敢接触；但有一猎蜂以温和力道充满后获得利益。比库如是，有一见现起法相者，转发坚决精进心言：「我将速得入定。」其心因精进过激而生躁动，不得安住入定。有一人因精进不足而懈怠，意志动摇，不能入定。有一意志消沉怠惰者，其心懈怠不振，难得入定。唯有能放下躁动焦虑，以温和力量循规转入法相者，才能得入正受，成就正定。此情形当如此行持。
Idāni evaṃ paṭipannassa appanāpavattiṃ dassento ‘‘tassevaṃ anuyuttassā’’tiādimāha. Tattha paṭhamaṃ parikammantiādi aggahitaggahaṇena vuttaṃ, gahitaggahaṇena pana avisesena sabbesaṃ sabbā samaññā. Sabbānipi hi appanāya parikammattā paṭisaṅkhārakattā ‘‘parikammānī’’tipi, yathā gāmādīnaṃ āsannappadeso ‘‘gāmūpacāro gharūpacāro’’ti vuccati, evaṃ appanāya āsannattā samīpacārittā vā ‘‘upacārānī’’tipi, ito pubbe parikammānaṃ upari appanāya ca anulomanato ‘‘anulomānī’’tipi vuccanti. Yañcettha sabbantimaṃ, taṃ parittagottābhibhavanato mahaggatagottabhāvanato ca ‘‘gotrabhū’’tipi vuccati. Gaṃ tāyatīti hi gottaṃ, parittanti pavattamānaṃ abhidhānaṃ buddhiñca ekaṃsikavisayatāya rakkhatīti parittagottaṃ. Yathā hi buddhi ārammaṇabhūtena atthena vinā na vattati, evaṃ abhidhānaṃ abhidheyyabhūtena, tasmā so tāni tāyati rakkhatīti vuccati. Taṃ pana mahaggatānuttaravidhuraṃ kāmataṇhāya gocarabhūtaṃ kāmāvacaradhammānaṃ āveṇikarūpaṃ daṭṭhabbaṃ. Mahaggatagottepi iminā nayena attho veditabbo. Iti evarūpassa parittagottassa abhibhavanato mahaggatagottassa ca bhāvanato uppādanato antimaṃ ‘‘gotrabhū’’tipi vuccati. Catutthameva hi pañcamaṃ vāti khippābhiññadandhābhiññānaṃ vasena vuttaṃ. Khippābhiññassa hi catutthaṃ appeti, dandhābhiññassa pañcamaṃ. Kasmā pana catutthaṃ pañcamaṃ vā appeti, na chaṭṭhaṃ vā sattamaṃ vāti āha ‘‘āsannabhavaṅgapātattā’’ti. Yathā hi puriso chinnapapātābhimukho dhāvanto ṭhātukāmopi pariyante pādaṃ katvā ṭhātuṃ na sakkoti, papāte eva patati, evaṃ chaṭṭhaṃ vā sattamaṃ vā appetuṃ na sakkoti bhavaṅgassa āsannattā. Tasmā catutthapañcamesuyeva appanā hotīti veditabbā.
现在对于如此修行，证明其正得入定，云云说：「此即所依。」其所依，乃所谓第一功用等概念，意即以紧密相连、环环相扣为说。一切功用所缘应当皆属同一一统体，故以「紧密相连」含摄全部功用。正如村落等接近处称作「村边止处」，功用临近、附属之地称为「附属处」，这皆是言称依存关系。若超越整体，分割定义，则称作「宗族体」，意谓众多相续部分统一管理、维持为一固体。「维护」之意，乃由心识着力而成，使之不至崩散。如同智慧无依无法成效，功用没有其本质不成，故称「维护」。承此管理者须得对调欲，而调欲即支配诸欲乐之品。由此观之，「宗族体」既管理维护又培养利益，故称为「族体」。在此基础上又称最终族体。第四与第五即是速知与精明等功用。速知属第四，明辨当作第五。为何速知居第四、明辨第五？因第五与第四相续，否则第六、第七难以成立，如同人断斷续续奔向目标，即便四肢骨骼完整，缺少第六、第七仍无法达成。因此确定第四与第五功用即为入定之关键。
‘‘Purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo’’ti (paṭṭhā. 1.1.12) vuttattā ‘‘āsevanapaccayena kusalā dhammā balavanto hontī’’ti āha. Yathā aladdhāsevanaṃ paṭhamaṃ javanaṃ dubbalattā gotrabhuṃ na uppādeti, laddhāsevanaṃ pana balavabhāvato dutiyaṃ vā tatiyaṃ vā gotrabhuṃ uppādeti, evaṃ laddhāsevanatāya balavabhāvato chaṭṭhampi sattamampi appetīti therassa adhippāyo. Tenāha – ‘‘tasmā chaṭṭhaṃ sattamaṃ vā appetī’’ti. Tanti therassa vacanaṃ. Paṭikkhittanti suttasuttānulomaācariyavādehi anupatthambhitattā ‘‘attanomatimattaṃ therasseta’’nti vatvā paṭikkhittaṃ. ‘‘Purimā purimā kusalā dhammā’’ti pana suttapadamakāraṇaṃ āsevanapaccayalābhassa balavabhāve anekantikattā. Tathā hi aladdhāsevanāpi paṭhamacetanā diṭṭhadhammavedanīyā hoti, laddhāsevanā dutiyacetanā yāva chaṭṭhacetanā aparāpariyavedanīyā. Yadi chaṭṭhaṃ sattamañca parikkhīṇajavattā dubbalaṃ, na āsevanapaccayena balavaṃ, kathaṃ sattamajavanacetanā upapajjavedanīyā ānantariyā ca hotīti? Nāyaṃ viseso āsevanapaccayalābhena balavappattiyā kiñcarahi kiriyāvatthāvisesato. Kiriyāvatthā hi ādimajjhapariyosānavasena tividhā. Tattha pariyosānāvatthāya sanniṭṭhāpakacetanābhāvena upapajjavedanīyāditā hoti, na balavabhāvenāti daṭṭhabbaṃ. ‘‘Paṭisandhiyā anantarapaccayabhāvino vipākasantānassa anantarapaccayabhāvena tathā abhisaṅkhatattā’’ti ca vadanti, tasmā chaṭṭhasattamānaṃ papātābhimukhatāya parikkhīṇajavatā na sakkā nivāretuṃ. Pubbabhāgacittānīti tīṇi cattāri vā cittāni.
「前面的诸善法是后面诸善法的条件」——此依关系示于基础。故说「因条件故，善法坚固有力。」譬如因未得条件，初生动力薄弱，不能成就族体。若得条件者，因为条件具足，能生第二或第三族体。由此俳句尤其强调第六与第七族体——此为长老掌权论述。所谓「第六、第七俱生」，即表示其俱有动力成就，故第六及第七俱生也。若第六、第七俱失去动力，为弱势，则不能因条件促成，属不能随缘生故。此乃阿含教义，阐明条件关联必备，不能忽视。此故所论，前因、后果互相牵连，表现为三、四、五心种。多重因素交织而成，不可一面看待。
Etthāti etissaṃ kāyānupassanāyaṃ. Pārisuddhiṃ pattukāmoti adhigantukāmo samāpajjitukāmo ca. Tattha sallakkhaṇāvivaṭṭanāvasena adhigantukāmo, sallakkhaṇavasena samāpajjitukāmoti yojetabbaṃ. Āvajjanasamāpajjana…pe… vasippattanti ettha evaṃ tāva pañca vasiyo veditabbā – paṭhamajjhānato vuṭṭhāya paṭhamaṃ vitakkaṃ āvajjayato bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ vitakkārammaṇāneva cattāri pañca javanāni javanti, tato dve bhavaṅgāni, tato pana vicārārammaṇaṃ āvajjanaṃ vuttanayeneva javanānīti evaṃ pañcasu jhānaṅgesu yadā nirantaraṃ cittaṃ pesetuṃ sakkoti, athassa āvajjanavasī siddhā hoti. Ayaṃ pana bhavaṅgadvayantaritā matthakappattā vasī bhagavato yamakapāṭihāriye labbhati, aññesaṃ vā dhammasenāpatiādīnaṃ evarūpe uṭṭhāya samuṭṭhāya lahutaraṃ āvajjanavasīnibbattanakāle. Sā ca kho ittarā parittakālā, na satthu yamakapāṭihāriye viya ciratarappabandhavatī. Tathā hi taṃ sāvakehi asādhāraṇaṃ vuttaṃ. Ito paraṃ sīghatarā āvajjanavasī nāma natthi.
此谓意乐，乃身观之法。欲达洁净，必深求取。于此应以显现特征明显之功用配合修持，即为求取与达成。引导达成之功用称为意乐功用。于恰当时机，五种功用相续起动，即从初念起断断续续生起五波洒：先生意乐功用，次生四种进展功用，进展至分别功用，依此次第生起。这些意乐功用贯通五禅之种，要能使心连续流转，随顺次序。此连结功用，即意乐，被誉为「执持功用」，可由世尊示现掌持。此功用生起时间短，处于症状阶段；他人若缺此一缺，难以长期保持连贯意乐。此乃特殊高明功用，非一般弟子所及。故此意乐功用极为珍贵。
Āyasmato pana mahāmoggallānassa nandopanandanāgarājadamane viya sīghaṃ samāpajjanasamatthatā samāpajjanavasī nāma. Ettha ca samāpajjitukāmatānantaraṃ dvīsu bhavaṅgesu uppannesu bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ samāpajjanaṃ sīghaṃ samāpajjanasamatthatā. Ayañca matthakappattā samāpajjanavasī satthu dhammadesanāyaṃ labbhati, taṃ sandhāya vuttaṃ ‘‘so kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī’’ti (ma. ni. 1.387). Ito sīghatarā hi samāpajjanavasī nāma natthi.
于长老大摩嘎剌那，彼如国王之争子，迅速展现迅达意乐功用者，即被称为迅达意乐功用。此意乐功用乃在两次心续之间起，遂断现续，产生现起意乐。此特殊意乐功用被世尊授予，世尊言：“我，阿耆婆悉，尔等之语罢后，当即于此入定，稳固乃至持久，合一不失。”由此速达迅达意乐功用之人稀有其例。
Accharāmattaṃ vā dasaccharāmattaṃ vā khaṇaṃ jhānaṃ ṭhapetuṃ samatthatā adhiṭṭhānavasī nāma. Tatheva accharāmattaṃ vā dasaccharāmattaṃ vā lahukaṃ khaṇaṃ jhānasamaṅgī hutvā jhānato vuṭṭhātuṃ samatthatā vuṭṭhānavasī nāma. Bhavaṅgacittappavattiyeva hettha jhānato vuṭṭhānaṃ nāma. Ettha ca yathā ‘‘ettakameva khaṇaṃ jhānaṃ ṭhapessāmī’’ti pubbaparikammavasena adhiṭṭhānasamatthatā adhiṭṭhānavasī, evaṃ ‘‘ettakameva khaṇaṃ jhānasamaṅgī hutvā jhānato vuṭṭhahissāmī’’ti pubbaparikammavasena vuṭṭhānasamatthatā vuṭṭhānavasīti veditabbā, yā samāpattivuṭṭhānakusalatāti vuccati. Paccavekkhaṇavasī pana āvajjanavasiyā eva vuttā. Paccavekkhaṇajavanāneva hi tattha āvajjanānantarāni. Yadaggena hi āvajjanavasīsiddhi, tadaggena paccavekkhaṇavasīsiddhi veditabbā.
能维持息定瞬间十念，称为坚定定力；能维持短暂稍长瞬间，称为起立定力。由原因缘起，身心顺利起立于定际，此即起立定力。观察定力则为意乐功用之续。於此观察功用与意乐功用相缘，贯通起动。定力因而得成，观察与起立功用协力而起。
Arūpapubbaṅgamaṃ vā…pe… vipassanaṃ paṭṭhapetīti saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Tattha jhānaṅgāni pariggahetvāti vitakkādīni jhānaṅgāni taṃsampayutte ca dhamme salakkhaṇarasādivasena pariggahetvā. ‘‘Jhānaṅgānī’’ti hi idaṃ nidassanamattaṃ, jhānaṅgāni pana passanto taṃsampayutte ca dhamme passati. Tesaṃ nissayaṃ hadayavatthunti yathā nāma puriso antogehe sappaṃ disvā anubandhamāno tassa āsayaṃ passati, evameva kho ayampi yogāvacaro te arūpadhamme upaparikkhanto ‘‘ime dhammā kiṃ nissāya pavattantī’’ti pariyesamāno tesaṃ nissayaṃ hadayavatthuṃ passati. Jhānaṅgāni arūpanti ettha taṃsampayuttadhammānampi gahaṇaṃ veditabbaṃ.
或者说「无色乃前行」，接着说「观」，简要说出其意旨，详细陈述时则用“如何”等词加以说明。这里说「采集禅支」，即从初禅起的禅支开始，连同与之相应的法，像显著特征和味道等一同采集。所谓「禅支」，仅作示例，观察禅支的人亦能见到与禅支相应的法。其依止如心窝，譬如人进屋见床连带观察，心窝便显现，其瑜伽修行者审察无色法时，探求「这些法依止何处而起？」时亦能观察它们的依止心窝。禅支是有色，且与其相应之法乃微细深邃，应当洞察。
Arūpapubbaṅgamaṃ rūpapariggahaṃ dassetvā idāni rūpapubbaṅgamaṃ arūpapariggahaṃ dassento ‘‘atha vā’’tiādimāha. Kesādīsu koṭṭhāsesu…pe… taṃnissitarūpāni ca pariggahetvāti ettha pana kese tāva thaddhalakkhaṇaṃ pathavīdhātūti pariggahetabbaṃ, tattheva ābandhanalakkhaṇaṃ āpodhātūti, paripācanalakkhaṇaṃ tejodhātūti, vitthambhanalakkhaṇaṃ vāyodhātūti evaṃ sabbakoṭṭhāsesu ekekasmiṃ koṭṭhāse cattāri cattāri mahābhūtāni pariggahetabbāni. Athānena yāthāvato sarasalakkhaṇato āvibhūtāsu dhātūsu kammasamuṭṭhānamhi tāva kese vuttalakkhaṇā tā catasso ca dhātuyo taṃnissito ca vaṇṇo gandho raso ojā jīvitaṃ kāyapasādoti evaṃ kāyadasakavasena dasa rūpāni, tattheva bhāvassa atthitāya bhāvadasakavasena dasa rūpāni, āhārasamuṭṭhānaṃ ojaṭṭhamakaṃ, utusamuṭṭhānaṃ cittasamuṭṭhānanti aparānipi catuvīsatīti evaṃ catusamuṭṭhānesu catuvīsatikoṭṭhāsesu catucattālīsa rūpāni pariggahetabbāni. Sedo assu kheḷo siṅghāṇikāti ime pana catūsu utucittasamuṭṭhānesu dvinnaṃ ojaṭṭhamakānaṃ vasena soḷasa soḷasa rūpāni. Udariyaṃ karīsaṃ pubbaṃ muttanti imesu catūsu utusamuṭṭhānesu utusamuṭṭhānasseva ojaṭṭhamakassa vasena aṭṭha aṭṭha rūpāni pariggahetabbāni. Esa tāva dvattiṃsākāre nayo.
在示现无色乃前行并宣示有色采集之后，现今示现有色乃前行并采集无色。所谓「然后」等语。对此发际等断面，采集与其对应之形相。例如发际即地系，即地元素，折断相属水元素，干枯相属火元素，吹动相属风元素。依次在诸断面各自采集四大元素。由此依据真实明晰的特征，在显现的元素内，生起业相应的色身，如发际所述四大为依止。此外，依照身体十二处、十种色、依止生命及身存在的能量药味，色身应分为十色。同样，存在体中亦有为之依止的十色；而食物因应对应之能量集成，季节因应对应心之集成，其他共四种集成共四乘二十四断面，内含四十四色。乳汁、尿、汗等为四种季与心的集成中二种能量集成，合计十六种色。上升曲线前进，如此四种季心集成，及其组成的四十四断面，应被采集。如此计算即二十二倍数。
Ye pana imasmiṃ dvattiṃsākāre āvibhūte apare cattāro tejokoṭṭhāsā, cha vāyokoṭṭhāsāti dasa ākārā āvi bhavanti, tattha asitādiparipācake tāva kammajatejokoṭṭhāsamhi ojaṭṭhamakañceva jīvitañcāti nava rūpāni, tathā cittaje assāsapassāsakoṭṭhāse ojaṭṭhamakañceva saddo cāti nava, sesesu catusamuṭṭhānesu aṭṭhasu jīvitanavakañceva tīṇi ca ojaṭṭhamakānīti tettiṃsa tettiṃsa rūpāni pariggahetabbāni. Evaṃ vitthārato dvācattālīsākāravasena imesu bhūtupādāyarūpesu pākaṭesu jātesu vatthudvāravasena pañca cakkhudasakādayo hadayavatthudasakañcāti aparānipi saṭṭhi rūpāni pariggahetabbāni. Sace panassa tena tena mukhena rūpaṃ pariggahetvā arūpaṃ pariggaṇhato sukhumattā arūpaṃ na upaṭṭhāti, tena dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasi kātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ. Yathā yathā hissa rūpaṃ suvikkhālitaṃ hoti nijjaṭaṃ suparisuddhaṃ, tathā tathā tadārammaṇā arūpadhammā sayameva pākaṭā honti.
在这二十二倍数的基础上，另外四个火集和六个风集合共十种形状出现。其中如铁铅熟火集合中包含能量和生命共九色，如心中呼吸集合也含九色声音，其余四种集合中含八种生命新色，共计三十三三十三种色被采集。如此详细数说物质基础生命的显现性，议论显现之物世间交通之处，即五个感官和心之门，对应心识等的依止所在如心窝等。若用口等依止分别采集形相，若采集无色，则细微无色不可预备，反复观察形相，反复思维，需采集思考认可加以证明。心所观察之形向日趋纯净，愈加清净，则无色法自身亦显现。
Yathā hi cakkhumato purisassa aparisuddhe ādāse mukhanimittaṃ olokentassa nimittaṃ na paññāyatīti na ādāsaṃ chaḍḍeti, atha kho naṃ punappunaṃ parimajjati, tassa parisuddhe ādāse nimittaṃ sayameva pākaṭaṃ hoti, evameva tena bhikkhunā dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasi kātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ. Yathā yathā hissa rūpaṃ suvikkhālitaṃ hoti nijjaṭaṃ suparisuddhaṃ, tathā tathā tadārammaṇā arūpadhammā sayameva pākaṭā honti. Evaṃ suvisuddharūpapariggahassa panassa arūpadhammā tīhākārehi upaṭṭhahanti phassavasena vā vedanāvasena vā viññāṇavasena vā.
譬如有识之人，见未净清之视觉物而未识别，则不抛弃此视觉印象，而不断扫视；其视觉物一旦净化，则视觉印象显现自明。修行比库亦如是，不抛弃视觉印象，反复观察思维，并采集印象加以归纳证实。识悟之色随着视觉物纯净，染污除去，趋于最清净时，无色法亦随现。由此论明彻底纯净的色相采集中，无色法以三种形式显现，即由触、受、识三者现身。
Kathaṃ ? Ekassa tāva ‘‘kese pathavīdhātu kakkhaḷalakkhaṇā…pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā’’tiādinā nayena dhātuyo pariggaṇhantassa paṭhamābhinipāto phasso, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, saddhiṃ phassena cetanā saṅkhārakkhandho, cittaṃ viññāṇakkhandhoti upaṭṭhāti. Evaṃ arūpadhammā phassavasena upaṭṭhahanti. Ekassa ‘‘kese pathavīdhātu kakkhaḷalakkhaṇā…pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā’’ti tadārammaṇarasānubhavanakavedanā vedanākkhandho, taṃsampayuttā saññā saññākkhandho, taṃsampayutto phasso ca cetanā ca saṅkhārakkhandho, taṃsampayuttaṃ cittaṃ viññāṇakkhandhoti upaṭṭhāti. Evaṃ vedanāvasena arūpadhammā upaṭṭhahanti. Aparassa ‘‘kese pathavīdhātu kakkhaḷalakkhaṇā…pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā’’ti ārammaṇapaṭivijānanaṃ viññāṇakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phasso ca cetanā ca saṅkhārakkhandhoti upaṭṭhāti. Evaṃ viññāṇavasena arūpadhammā upaṭṭhahanti. Etenevupāyena ‘‘kammasamuṭṭhāne kese pathavīdhātu kakkhaḷalakkhaṇā’’tiādinā nayena dvācattālīsāya dhātukoṭṭhāsesu catunnaṃ catunnaṃ dhātūnaṃ vasena sesesupi vatthu cakkhādīsu dasakesu manodhātumanoviññāṇadhātūnaṃ nissayalakkhaṇaṃ hadayavatthu rūpābhighātārahabhūtappasādalakkhaṇaṃ cakkhūtiādinā vatthudvāravasena pariggaṇhantassa paṭhamābhinipāto phasso, taṃsampayuttā vedanā vedanākkhandhotiādinā phassādivasena tīhi ākārehi arūpadhammā upaṭṭhahanti. Tena vuttaṃ ‘‘yathāpariggahitarūpārammaṇaṃ yathāpariggahitarūpavatthudvārārammaṇaṃ vā sasampayuttadhammaṃ viññāṇañca passatī’’ti.
如何？第一者，依着「发际地元素粗糙相……呼吸处地元素粗糙相」等元素特征采集时，首先入眼触，随其相应而生出受报、受蕴；继而生起与触共存的分别蕴；并伴触与分别而起意生所造作蕴；再进而生识蕴。无色法由此由触现。第二者，依着元素粗糙相、心识随行感受色相所生受报而起受蕴，及其兼有之分别蕴、触蕴和意造作蕴、意识蕴，故无色由受现。第三者，依着元素粗糙相及其相应识别而起意识识蕴，伴随着受蕴、分别蕴和触蕴与意造作蕴，故无色由识现。由此在执行业所生起的元素中，以发际地粗糙相等为依止，起初入眼触，随之生受蕴、分别蕴、触蕴及意造作蕴与意识蕴，无色法由触、受与识三种形式出现。于是有言：「如采集依止色相或依止色性门之相，且亦能见随其相应的识。」
Idāni aññathāpi rūpapubbaṅgamaṃ arūpapariggahaṃ dassento ‘‘atha vā’’tiādimāha. Tattha yathā hītiādi kāyassa cittassa ca assāsapassāsānaṃ samudayabhāvadassanaṃ. Kammāragaggarīti kammārānaṃ ukkāya aggidhamanabhastā. Dhamamānāyāti dhūmāyantiyā, vātaṃ gāhāpentiyāti attho. Tajjanti tadanurūpaṃ. Evamevanti ettha kammāragaggarī viya karajakāyo, vāyāmo viya cittaṃ daṭṭhabbaṃ. Kiñcāpi assāsapassāsā cittasamuṭṭhānā, karajakāyaṃ pana vinā tesaṃ appavattanato ‘‘kāyañca cittañca paṭicca assāsapassāsā’’ti vuttaṃ.
现在另说示现无色乃前行为「然后」等语。谓如前所说的身心呼吸起止之生灭。火焰燃烧声焰如「业火灰烬」；烟薰似「烟气；风吹如「风声」。诸如此类如实所现。故此器官身心如火焰一般，呼吸如心现。且有示现身心呼吸集成，离开此呼吸集成则无其生灭，故说「依身心生灭之呼吸」。
Tassāti nāmarūpassa. Paccayaṃ pariyesatīti ‘‘avijjāsamudayā rūpasamudayo’’tiādinā avijjādikaṃ paccayaṃ pariyesati vīmaṃsati pariggaṇhāti. Kaṅkhaṃ vitaratīti ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādinayappavattaṃ soḷasavatthukaṃ vicikicchaṃ atikkamati pajahati. ‘‘Yaṃ kiñci rūpaṃ atītānāgatapaccuppanna’’ntiādinayappavattaṃ kalāpasammasanaṃ. Pubbabhāgeti paṭipadāñāṇadassanavisuddhipariyāpannāya udayabbayānupassanāya pubbabhāge uppanne. Obhāsādayoti obhāso ñāṇaṃ pīti passaddhi sukhaṃ adhimokkho paggaho upekkhā upaṭṭhānaṃ nikantīti ime obhāsādayo dasa.
关于此处所讲的名色，应当观察其因缘，有所探求。譬如圣经有言“无明为因，色为果”等，指以无明诸因缘为探求、思虑之对象。由此观照，能够断除疑惑，防止心存踌躇，就能超越“我是否存在于过去或现在”之六十法门的疑虑，舍弃怀疑。又因由“诸过去、未来与现在一切色法”等所开启的色法现象，是对诸色细节的全体观照。所谓“先分”，意谓在修持道路上通过智慧之见，净除烦恼，见到起灭之相，色境的现前即生，且由前段生起。诸“显现”等，指光明之识，喜乐，安静，强盛，紧抓，舍护，持守，这十种状态。
Tattha (visuddhi. 2.733; paṭi. ma. aṭṭha. 2.2.6) obhāsoti vipassanobhāso, so ca vipassanācittasamuṭṭhitaṃ santatipatitaṃ utusamuṭṭhānañca pabhassararūpaṃ. Tattha vipassanācittasamuṭṭhitaṃ yogino sarīraṭṭhameva pabhassaraṃ hutvā tiṭṭhati cittajarūpānaṃ sarīraṃ muñcitvā bahi appavattanato, itaraṃ sarīraṃ muñcitvā ñāṇānubhāvānurūpaṃ samantato pattharati, taṃ tasseva paññāyati. Tena phuṭṭhokāse rūpagatampi passati, passanto ca cakkhuviññāṇena passati, udāhu manoviññāṇenāti vīmaṃsitabbanti vadanti. Dibbacakkhulābhino viya taṃ manoviññāṇaviññeyyamevāti vattuṃ yuttaṃ viya dissati. So kho panāyaṃ obhāso kassaci bhikkhuno pallaṅkaṭṭhānamattameva obhāsento uppajjati, kassaci antogabbhaṃ, kassaci bahigabbhampi, kassaci sakalavihāraṃ, gāvutaṃ, aḍḍhayojanaṃ, yojanaṃ, dviyojanaṃ, tiyojanaṃ, kassaci pathavītalato yāva akaniṭṭhabrahmalokā ekālokaṃ kurumāno. Bhagavato pana dasasahassilokadhātuṃ obhāsento udapādi. Tasmiṃ pana uppanne yogāvacaro ‘‘na vata me ito pubbe evarūpo obhāso uppannapubbo, addhā maggappattosmi phalappattosmī’’ti amaggameva ‘‘maggo’’ti, aphalameva ca ‘‘phala’’nti gaṇhāti. Tassa amaggaṃ ‘‘maggo’’ti aphalaṃ vā ‘‘phala’’nti gaṇhato vipassanāvīthi ukkantā nāma hoti. So attano mūlakammaṭṭhānaṃ vissajjetvā obhāsameva assādento nisīdati.
此处（见净除篇第二七三节及大毗婆舍那论第二卷第二章第六节）所称“显现”，乃指观照之显现，是由观心产生、持续、即时显露的光明形态。观心的瑜伽者身体周围光明显现，内舍心形之身体向外显发，接着周身外护的心识表现，与之相应，诸法证觉为智觉。由此瞬间，形色体内也得以见闻，眼识观照，言心识观照，法藏中曰当如此思量。此光明状态似天眼等超自然洞察，表明心识能被识别。此显现之光，或仅为席榻尺寸，或胎内，亦或外现、整体行为、牧场、中途一段、一路程、两段、三段距离，或由地底一直到最低禅天遍界都能显现。世尊则于十万界中显现光明。于此产生时，瑜伽行者作如言辞称“我以前未见此类光明，今已证悟道果”，谓“道”为无上仁、道，“果”为证得。此无上“道”与“果”的观照，称之为观照之分别道。修行者舍弃原本之根本法门，仅守显现之光而专注坐定。
Ñāṇanti vipassanāñāṇaṃ. Tassa kira rūpārūpadhamme tulayantassa tīrayantassa vissaṭṭhaindavajiramiva avihatavegaṃ tikhiṇaṃ sūraṃ ativisadaṃ ñāṇaṃ uppajjati.
所谓智，是指观照之智。此时对色及非色诸法中，犹如锋利无比的利刃一样精确锐利，如铁剑锐利般清晰锐利，生起无比明彻的智识。
Pītīti vipassanāpīti. Tassa kira tasmiṃ samaye khuddikā pīti khaṇikā pīti okkantikā pīti ubbegā pīti pharaṇā pītīti ayaṃ pañcavidhā pīti sakalasarīraṃ pūrayamānā uppajjati.
所谓喜，是指观照之喜。此时于其时，一切微小之喜、稍纵即逝之喜、渐次上升之喜、高涨之喜及满足之喜，此五种喜满溢于全身而生起。
Passaddhīti vipassanāpassaddhi. Tassa kira tasmiṃ samaye rattiṭṭhāne vā divāṭṭhāne vā nisinnassa kāyacittānaṃ neva daratho, na gāravaṃ, na kakkhaḷatā, na akammaññatā, na gelaññaṃ, na vaṅkatā hoti, atha kho panassa kāyacittāni passaddhāni lahūni mudūni kammaññāni suvisadāni ujukāniyeva honti. So imehi passaddhādīhi anuggahitakāyacitto tasmiṃ samaye amānusiṃ nāma ratiṃ anubhavati. Yaṃ sandhāya vuttaṃ –
所谓安，是指观照之安。此时在夜晚入定，或白天久坐时，身心状态不懈怠、不困重、不紧张、不惰怠、不粗涩、不弯曲，且身体诸感受皆平稳柔软、适宜、清晰、正直。此时因持此安乐身心，修行人感受非人间之喜乐。经典中对此曾有开示——
‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;
『入空宅而坐的，宁静心定的比库；
Amānusī ratī hoti, sammā dhammaṃ vipassato.
非人间的欢喜产生，正断观法。
‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;
“一切处中，诸蕴的生灭无常，
Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 373-374);
由此而得喜乐欢喜，知此为不死者。”（法句经第373-374偈）
Evamassa imaṃ amānusiṃ ratiṃ sādhayamānā lahutādisampayuttā passaddhi uppajjati.
正如是说，在这里正在成就这种非人间的欢喜时，轻安等功德相应，安静生起。
Sukhanti vipassanāsukhaṃ. Tassa kira tasmiṃ samaye sakalasarīraṃ abhisandayamānaṃ atipaṇītaṃ sukhamuppajjati.
断观的安乐为喜乐。此时此刻，遍身礼敬时，极善的安乐产生。
Adhimokkhoti saddhā. Vipassanāsampayuttāyeva hissa cittacetasikānaṃ atisayappasādabhūtā balavatī saddhā uppajjati.
信解谓之大解脱。与断观相应，他的心及心所极为安详、有力的信解生起。
Paggahoti vīriyaṃ. Vipassanāsampayuttameva hissa asithilamanaccāraddhaṃ supaggahitaṃ vīriyaṃ uppajjati.
『勤精进』者，谓与观智相应，心不懈怠、无散乱而努力生起的精进。
Upaṭṭhānanti sati. Vipassanāsampayuttāyeva hissa sūpaṭṭhitā suppatiṭṭhitā nikhātā acalā pabbatarājasadisā sati uppajjati. So yaṃ yaṃ ṭhānaṃ āvajjati samannāharati manasi karoti paccavekkhati, taṃ taṃ ṭhānamassa okkantitvā pakkhanditvā dibbacakkhuno paraloko viya satiyā upaṭṭhāti.
『正念』者，谓与观智相应，其心端正立定、不动摇、坚固如山王座的正念生起。彼正念无论遇到何处，皆入心念、思惟、回顾所缘境，穿入彼处、舍弃过去，如天眼通观彼彼处，前世如来世界般正念现前。
Upekkhāti vipassanupekkhā ceva āvajjanupekkhā ca. Tasmiñhissa samaye sabbasaṅkhāresu majjhattabhūtā vipassanupekkhā balavatī uppajjati, manodvāre āvajjanupekkhāpi. Sā hissa taṃ taṃ ṭhānaṃ āvajjentassa vissaṭṭhaindavajiramiva pattapuṭe pakkhandatattanārāco viya ca sūrā tikhiṇā hutvā vahati.
『舍』者，谓观智之舍，及感官所缘之舍。在彼时刻，于一切造作中处中道且强大生起观智之舍，且心门亦生起感官所缘之舍。此舍如强骏猛虎，舍弃一切障碍、抗拒、破坏如猛虎锐利倾泻而行。
Nikantīti vipassanānikanti. Evaṃ obhāsādipaṭimaṇḍitāya hissa vipassanāya ālayaṃ kurumānā sukhumā santākārā nikanti uppajjati, yā ‘‘kileso’’ti pariggahetumpi na sakkā hoti.
『宁静』者，谓观智之宁静。如此彼观智体显，安详细微，柔软平静之宁静生起，虽谓「烦恼」亦不能沾染、侵扰之。
Yathā ca obhāse, evaṃ etesupi aññatarasmiṃ uppanne yogāvacaro ‘‘na vata me ito pubbe evarūpaṃ ñāṇaṃ uppannapubbaṃ, evarūpā pīti, passaddhi, sukhaṃ, adhimokkho, paggaho, upaṭṭhānaṃ, upekkhā, nikanti uppannapubbā, addhā maggappattosmi phalappattosmī’’ti amaggameva ‘‘maggo’’ti aphalameva ca ‘‘phala’’nti gaṇhāti, tassa amaggaṃ ‘‘maggo’’ti aphalaṃ ‘‘phala’’nti gaṇhato vipassanāvīthi ukkantā nāma hoti. So attano mūlakammaṭṭhānaṃ vissajjetvā nikantimeva assādento nisīdati.
如前次所述，某一修行人若曾生起彼知见，彼时知见中先有喜乐、安静、乐受、精进、勤奋、正念、舍及宁静，修行人于是了知「我由此得见、得喜、得定、得乐、得精进、得念、得舍及得宁静，故已达道果」，诚如是修行者于失去根本修行处而只执着于宁静境界而坐。此谓修行失道，谓观智之路告终如是。
Ettha ca obhāsādayo upakkilesavatthutāya ‘‘upakkilesā’’ti vuttā, na akusalattā, nikanti pana upakkileso ceva upakkilesavatthu ca . Vatthuvaseneva cete dasa, gāhavasena pana samatiṃsa honti. Kathaṃ? ‘‘Mama obhāso uppanno’’ti gaṇhato hi diṭṭhiggāho hoti, ‘‘manāpo vata obhāso uppanno’’ti gaṇhato mānaggāho, obhāsaṃ assādayato taṇhāgāho. Iti obhāse diṭṭhimānataṇhāvasena tayo gāhā. Tathā sesesupīti evaṃ gāhavasena samatiṃsa upakkilesā honti. Tesaṃ vasena akusalo abyatto yogāvacaro obhāsādīsu kampati vikkhipati, obhāsādīsu ekekaṃ ‘‘etaṃ mama, esohamasmi, eso me attā’’ti samanupassati. Tenāhu porāṇā –
此处正如前所说，此等「显现」称为『烦恼附着』，非谓不善业，宁静亦属烦恼所缘。依类十种烦恼，于六种根本执著唯有三种相应。何以故？谓执「我的现显生起」为见根、执「现显生起令我悦」为见欲、因感受愉悦而生渴爱，故于现显生起三种根本执著由此生起。其余烦恼依此类同。依其所依执着谓烦恼。其所依之烦恼生起不善、未断之业心，唯彼执著于现显生起等者，分别会集心绪焦乱、分散。于是于现显生起等中，各自生起我所有、我是此、此是我等分别见解。因之早代……
‘‘Obhāse ceva ñāṇe ca, pītiyā ca vikampati;
『光明』与『智』，以及『喜悦』皆为震动动摇，
Passaddhiyā sukhe ceva, yehi cittaṃ pavedhati.
由『安静』与『快乐』，令心生起波动。
‘‘Adhimokkhe ca paggāhe, upaṭṭhāne ca kampati;
在『内在专注』与『恭敬侍奉』中，亦生震动，
Upekkhāvajjanāya ceva, upekkhāya ca nikantiyā’’ti. (paṭi. ma. 2.7)
或为『平等心的培养』，或为其极致。」（《巴利毗婆沙》第二卷第七页）
Kusalo paṇḍito byatto buddhisampanno yogāvacaro obhāsādīsu uppannesu ‘‘ayaṃ kho me obhāso uppanno, so kho panāyaṃ anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo’’ti iti vā taṃ paññāya paricchindati upaparikkhati. Atha vā panassa evaṃ hoti – sace obhāso attā bhaveyya, attāti gahetuṃ vaṭṭeyya, anattāva panāyaṃ ‘‘attā’’ti gahito. Tasmā so avasavattanaṭṭhena anattā, hutvā abhāvaṭṭhena anicco, uppādavayapaṭipīḷanaṭṭhena dukkhoti upaparikkhati. Yathā ca obhāse, evaṃ sesesupi. So evaṃ upaparikkhitvā obhāsaṃ ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti samanupassati. Ñāṇaṃ…pe… nikantiṃ ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti samanupassati. Evaṃ samanupassanto obhāsādīsu na kampati na vedhati. Tenāhu porāṇā –
智者、学识精通者、智慧圆满者、修行内观者于生起的光明等中断定说：『此乃吾所生起的光明，然而此光明乃是无常、因缘所成、必灭、必衰、断灭、苦的』，以此智慧透彻分析反观。或者从自己内在产生此认识：若光明为我，则我必须受其束缚；若非我，则不能称之为我。故此光明因无我而转为非我，因无形而觉无常，因生灭交替而觉苦，由此逐一破除自我观念。如光明如是，余法亦应同理。由此智者经反复检查断除，将光明认知为「非我、非吾所有、非我所为」，于诸所生起光明等不生震动、不起分别。古人便说——
‘‘Imāni dasa ṭhānāni, paññā yassa pariccitā;
『此为十处智慧所围绕之所处』；
Dhammuddhaccakusalo hoti, na ca vikkhepa gacchatī’’ti. (paṭi. ma. 2.7);
善于断除烦恼者，心不随散乱流动。
So evaṃ vikkhepaṃ agacchanto taṃ samatiṃsavidhaṃ upakkilesajaṭaṃ vijaṭetvā ‘‘obhāsādayo dhammā na maggo, upakkilesavimuttaṃ pana vīthippaṭipannaṃ vipassanāñāṇaṃ maggo’’ti amaggaṃ maggañca vavatthapeti. Yaṃ sandhāyetaṃ vuttaṃ ‘‘obhāsādayo dasa vipassanupakkilese pahāya upakkilesavimuttaṃ paṭipadāñāṇaṃ maggoti vavatthapetvā’’ti. Udayaṃ pahāyāti udayabbayānupassanāya gahitaṃ saṅkhārānaṃ udayaṃ vissajjetvā tesaṃ bhaṅgasseva anupassanato bhaṅgānupassanāñāṇaṃ patvā ādīnavānupassanāpubbaṅgamāya nibbidānupassanāya nibbindanto muñcitukamyatāpaṭisaṅkhānupassanāsaṅkhārupekkhānulomañāṇānaṃ ciṇṇapariyante uppannagotrabhuñāṇānantaraṃ uppannena maggañāṇena sabbasaṅkhāresu virajjanto vimuccanto. Maggakkhaṇe hi ariyo virajjati vimuccatīti ca vuccati. Tenāha – ‘‘yathākkamaṃ cattāro ariyamagge pāpuṇitvā’’ti. Maggaphalanibbānapahīnāvasiṭṭhakilesasaṅkhātassa paccavekkhitabbassa pabhedena ekūnavīsatibhedassa. Arahato hi avasiṭṭhakilesābhāvena ekūnavīsati paccavekkhaṇañāṇāni. Assāti ānāpānassatikammaṭṭhānikassa.
正如断除散乱者，凭借所说的三摩地的五种杂染根的断除，能够消除烦恼的根。断除之法不在于光明等外相，而在于断除烦恼后所依止的观察所生的智慧，这正是通达真理的道理。经中所描述“光明等诸法非道路，断除烦恼的净行智慧才是道路”，揭示此理。凡观察先前所言“十种内观观察烦恼断除，成就断除烦恼的成就之道”者，皆应明此义。所谓“断除起灭”，即对所造诸法的起灭观察，令念断除如同破坏之法而生起破坏观察之智慧。此观察从诸障碍先起厌离观，生起舍弃欲放逸之心念，继而生起随顺舍弃之智慧，皆因智慧成就断除烦恼。随后现起的通达道理之智慧，令诸烦恼皆净尽灭除，从而获得究竟解脱之果。此时贵圣者（阿拉汉）因烦恼净除而具备十九种观察般若智，名为一九。此亦为入出息念禅定的所成。
Visuṃ kammaṭṭhānabhāvanānayo nāma natthīti paṭhamacatukkavasena adhigatajjhānassa vedanācittadhammānupassanāvasena desitattā vuttaṃ. Tesanti tiṇṇaṃ catukkānaṃ. Pītippaṭisaṃvedīti pītiyā paṭi paṭi sammadeva vedanasīlo, tassā vā paṭi paṭi sammadeva vedo etassa atthi, taṃ vā paṭi paṭi sammadeva vedayamāno. Tattha kāmaṃ saṃvedanaggahaṇeneva pītiyā sakkaccaṃ viditabhāvo bodhito hoti, yehi pana pakārehi tassā saṃvedanaṃ icchitaṃ, taṃ dassetuṃ paṭi-saddaggahaṇaṃ ‘‘paṭi paṭi saṃvedīti paṭisaṃvedī’’ti. Tenāha ‘‘dvīhākārehī’’tiādi.
所谓清净禅修道，是指以身心诸法的受、想、心所等为对象，依次观照而得的初果四禅的观照。据说此乃初级四禅之所成就。此四禅有三：其一是喜受，是指由喜悦圆满的分别觉知感受，仅由喜悦本身的感受而生的觉知。欲令众生知此喜的存在，故称之为‘相习喜’，即反复觉受之意。因此经中说‘两种成分’等。
Tattha kathaṃ ārammaṇato pīti paṭisaṃviditā hotīti pucchāvacanaṃ. Sappītike dve jhāne samāpajjatī’’ti pītisahagatāni dve paṭhamadutiyajjhānāni paṭipāṭiyā samāpajjati. Tassāti tena. ‘‘Paṭisaṃviditā’’ti hi padaṃ apekkhitvā kattuatthe etaṃ sāmivacanaṃ. Samāpattikkhaṇeti samāpannakkhaṇe. Jhānapaṭilābhenāti jhānena samaṅgibhāvena. Ārammaṇatoti ārammaṇamukhena, tadārammaṇajjhānapariyāpannā pīti paṭisaṃviditā hoti ārammaṇassa paṭisaṃviditattā. Kiṃ vuttaṃ hoti? Yathā nāma sappapariyesanaṃ carantena tassa āsaye paṭisaṃvidite sopi paṭisaṃvidito eva hoti mantāgadabalena tassa gahaṇassa sukarattā, evaṃ pītiyā āsayabhūte ārammaṇe paṭisaṃvidite sā pīti paṭisaṃviditā eva hoti salakkhaṇato sāmaññalakkhaṇato ca tassā gahaṇassa sukarattāti.
此中问道：如何由对象而令初果之喜受得以觉知呢？回答说：当修习初、二定时，喜受随定而生。故称‘随知’，即依对象而生的觉知。所谓‘现得’是指喜受等禅境现前而生。又‘对象’是指对象所致，此时随对象出现在禅中，故有喜受的觉知。意含喜受依赖于对象而生，因而产生觉受。故经中称‘以两缘（对象与觉知）为意’等。
Kathaṃ asammohato pīti paṭisaṃviditā hotīti ānetvā sambandhitabbaṃ. Vipassanākkhaṇeti vipassanāpaññāya tikkhavisadappavattāya visayato dassanakkhaṇe. Lakkhaṇapaṭivedhenāti pītiyā salakkhaṇassa sāmaññalakkhaṇassa ca paṭivijjhanena. Yañhi yassa visesato sāmaññato ca lakkhaṇaṃ, tasmiṃ vidite so yāthāvato vidito eva hoti. Tenāha – ‘‘asammohato pīti paṭisaṃviditā hotī’’ti.
再问：如何才能在无迷惑（不昏沉、不颠倒）状态下，让喜受得以觉知？回答说：此为观慧应当了解之义。所谓‘观慧见处’，即在观慧明辨缘起中，明确喜受所具标志、所依赖的普遍特征。对特征及究竟的了知，即是对显著及普遍相的透彻了解。因此有云：‘无迷惑地，喜受得以觉知’。
Idāni tamatthaṃ pāḷiyā eva vibhāvetuṃ ‘‘vuttañheta’’ntiādimāha. Tattha dīghaṃassāsavasenātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Tattha pana satokāritādassanavasena pāḷi āgatā, idha pītippaṭisaṃviditāvasena. Pītippaṭisaṃviditā ca atthato vibhattā eva. Apica ayamettha saṅkhepattho – dīghaṃassāsavasenāti dīghassa assāsassa ārammaṇabhūtassa vasena pajānato sā pīti paṭisaṃviditā hotīti sambandho. Cittassa ekaggataṃ avikkhepaṃ pajānatoti jhānapariyāpannaṃ avikkhepoti laddhanāmaṃ cittassekaggataṃ taṃsampayuttāya paññāya pajānato. Yatheva hi ārammaṇamukhena pīti paṭisaṃviditā hoti, evaṃ taṃsampayuttadhammāpi ārammaṇamukhena paṭisaṃviditā eva hontīti. Sati upaṭṭhitā hotīti dīghaṃassāsavasena jhānasampayuttā sati tassa ārammaṇe upaṭṭhitā ārammaṇamukhena jhānepi upaṭṭhitā nāma hoti. Tāya satiyāti evaṃ upaṭṭhitāya tāya satiyā yathāvuttena tena ñāṇena suppaṭividitattā ārammaṇassa tassa vasena tadārammaṇā sā pīti paṭisaṃviditā hoti. Dīghaṃpassāsavasenātiādīsupi imināva nayena attho veditabbo.
今当以巴利文说明前文诸句之本义。所谓‘流长烦恼’等，是指前文应谈之内容，详见下文。此中描述因喜受现前而得的心念连结、定相具足，从而心恭敬依止。由此因缘，喜受随定与对象同现而得，以此相续依止。所谓‘正念具足’是指由流长烦恼中，依禅定之现前而生，念在该对象处现起，故名为‘正念现前’。基于此念与禅定相依，喜受受相得以觉知。由此可以见得，喜受及与之相应诸法，俱以对象为缘，因缘具足而得觉知。又所言‘流长烦恼’等义应依此理解。
Evaṃ paṭhamacatukkavasena dassitaṃ pītippaṭisaṃvedanaṃ ārammaṇato asammohato ca vibhāgaso dassetuṃ ‘‘āvajjato’’tiādi vuttaṃ. Tattha āvajjatoti jhānaṃ āvajjentassa. Sā pītīti sā jhānapariyāpannā pīti. Jānatoti samāpannakkhaṇe ārammaṇamukhena jānato. Tassa sā pīti paṭisaṃviditā hotīti sambandho. Passatoti dassanabhūtena ñāṇena jhānato vuṭṭhāya passantassa. Paccavekkhatoti jhānaṃ paccavekkhantassa. Cittaṃ adhiṭṭhahatoti ‘‘ettakaṃ velaṃ jhānasamaṅgī bhavissāmī’’ti jhānacittaṃ adhiṭṭhahantassa. Evaṃ pañcannaṃ vasībhāvānaṃ vasena jhānassa pajānanamukhena ārammaṇato pītiyā paṭisaṃvedanā dassitā.
如是，于最初四禅依次示现由欢喜所生之觉知，及由专注而非迷惑的分别显现中，称为“欢喜起”诸语。此处“欢喜起”意为修习禅定时生起的禅法。所说欢喜是指禅那完成时所具足的欢喜。所谓“已知”是指于修到完成时，由修持对象入面而知晓。此欢喜之觉知与所缘相应，称之为相关。所谓“见”是指出现为觉察之知识，使人禅定而觉起。所谓“回顾”是指对禅那作观察之行。所谓“意持”是指念及“此时我将成禅定相应心”而心摄持禅定心。如此以五种所依之主宰力量，借由禅者之了知，由修习对象产生的欢喜觉知而得以示现。
Idāni yehi dhammehi jhānaṃ vipassanā ca sijjhanti, tesaṃ jhānapariyāpannānaṃ vipassanāmaggapariyāpannānañca saddhādīnaṃ vasena pītippaṭisaṃvedanaṃ dassetuṃ ‘‘saddhāya adhimuccato’’tiādi vuttaṃ. Tattha adhimuccatoti saddahantassa, samathavipassanāvasenāti adhippāyo. Vīriyaṃ paggaṇhatotiādīsupi eseva nayo. Abhiññeyyanti abhivisiṭṭhāya paññāya jānitabbaṃ. Abhijānatoti vipassanāpaññāpubbaṅgamāya maggapaññāya jānato. Pariññeyyanti dukkhasaccaṃ tīraṇapariññāya maggapaññāya ca parijānato. Pahātabbanti samudayasaccaṃ pahānapariññāya maggapaññāya ca pajahato. Bhāvayato sacchikaroto bhāvetabbaṃ maggasaccaṃ, sacchikātabbaṃ nirodhasaccaṃ. Keci panettha pītiyā eva vasena abhiññeyyādīni uddharanti, taṃ ayuttaṃ jhānādisamudāyaṃ uddharitvā tato pītiyā niddhāraṇassa adhippetattā.
现今以何法禅那和观照能得证实？谓这些禅那已具足，观照大道亦已备足者，借由信等力量，能显示欢喜觉知的缘故，称为“由信超越”等语。此处超越意为信心之超越，即以止观作为主导。勤精进、觉知等亦同此理。彼等功德被称为“须知”，依崇高智慧自当知晓。谓未曾知者，是指观智初发之道理。谓悉知者，是由根本道理之智慧彻知苦谛。谓应舍者，是指离弃集谛。谓当修炼成就者，是须证实之道谛；应成就者，是须证实之灭谛。有些人仅凭此欢喜的力量而证得慧解等，那是从同一禅等起始后，再以此欢喜为决定力量所成就者。
Ettha ca ‘‘dīghaṃassāsavasenā’’tiādinā paṭhamacatukkavasena ārammaṇato pītippaṭisaṃvedanaṃ vuttaṃ, tathā ‘‘āvajjato’’tiādīhi pañcahi padehi. ‘‘Abhiññeyyaṃ abhijānato’’tiādīhi pana asammohato, ‘‘saddhāya adhimuccato’’tiādīhi ubhayathāpi saṅkhepato samathavasena ārammaṇato vipassanāvasena asammohato pītippaṭisaṃvedanaṃ vuttanti daṭṭhabbaṃ. Kasmā panettha vedanānupassanāyaṃ pītisīsena vedanā gahitā, na sarūpato evāti? Bhūmivibhāgādivasena vedanaṃ bhinditvā catudhā vedanānupassanaṃ dassetuṃ. Apica vedanākammaṭṭhānaṃ dassento bhagavā pītiyā oḷārikattā taṃsampayuttasukhaṃ sukhaggahaṇatthaṃ pītisīsena dasseti.
此处以“长久之烦恼”等诸句，依最初四禅次第，由修习对象而说欢喜觉知。又“欢喜起”等五字句。以“应知应见”等语指非迷惑，“由信超越”等语统摄止观且非迷惑的欢喜觉知，理应被见知。何故于此，缘觉受观察而以欢喜为所取？非非真如者否？依佛法之地分类摄受感受，分破成四法，显示观受四种。又示出受作为业处时，世尊以欢喜所织以连接之合一之乐，以欢喜作感知之器。
Eteneva nayena avasesapadānīti sukhappaṭisaṃvedī cittasaṅkhārappaṭisaṃvedīti padāni pītippaṭisaṃvedī-pade āgatanayeneva atthato veditabbāni. Sakkā hi ‘‘dvīhākārehi sukhappaṭisaṃviditā hoti, cittasaṅkhārappaṭisaṃviditā hoti ārammaṇato’’tiādinā pītiṭṭhāne sukhādipadāni pakkhipitvā ‘‘sukhasahagatāni tīṇi jhānāni cattāri vā jhānāni samāpajjatī’’tiādinā atthaṃ viññātuṃ. Tenāha ‘‘tiṇṇaṃ jhānānaṃ vasenā’’tiādi. Vedanādayoti ādi-saddena saññā gahitā. Tenāha ‘‘dve khandhā’’ti. Vipassanābhūmidassanatthanti pakiṇṇakasaṅkhārasammasanavasena vipassanāya bhūmidassanatthaṃ ‘‘sukhanti dve sukhānī’’tiādi vuttaṃ samathe kāyikasukhābhāvato. Soti so passambhanapariyāyena vutto nirodho. ‘‘Imassa hi bhikkhuno apariggahitakāle’’tiādinā vitthārato kāyasaṅkhāre vutto, tasmā tattha vuttanayeneva veditabbo. Tattha kāyasaṅkhāravasena āgato, idha cittasaṅkhāravasenāti ayameva viseso.
由此理路推知，此等词句意谓由欢喜觉知者，是指对乐之觉知，与心行相应之觉知诸词的引生用法，理应当依此释放意义。诚然，因“以两种形态对乐达觉知、对心行达觉知，由修习对象”等语说明于欢喜聚集处，指明乐等作四禅或三禅所成就。故此所谓“以三禅力量”等语。所谓“以受等”者，是以初字为代表，合称为“认知”。又谓“两蕴”者，乃身心二蕴之意。谓观法之地相，隐含诸余行相，谓以观修知地义，称“乐与两种乐”及如是语。身之乐叫作止定身乐。熄灭止息，以止息意符说为灭。佛言：“彼比库失禁时”，详述身行止息，故当依此表达方法解之。其名取“身行”而来。此处“心行”即指此特异之意。
Evaṃ cittasaṅkhārassa passambhanaṃ atidesena dassetvā yadaññaṃ imasmiṃ catukke vattabbaṃ, taṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha pītipadeti ‘‘pītippaṭisaṃvedī’’tiādinā desitakoṭṭhāse. Pītisīsena vedanā vuttāti pītiapadesena taṃsampayuttā vedanā vuttā, na pītīti adhippāyo. Tattha kāraṇaṃ heṭṭhā vuttameva. Dvīsu cittasaṅkhārapadesūti ‘‘cittasaṅkhārappaṭisaṃvedī passambhayaṃ cittasaṅkhāra’’nti cittasaṅkhārapaṭisaṃyuttesu dvīsu padesu. ‘‘Viññāṇapaccayā nāmarūpa’’nti vacanato cittena paṭibaddhāti cittapaṭibaddhā. Tato eva kāmaṃ cittena saṅkharīyantīti cittasaṅkhārā, saññāvedanādayo, idha pana upalakkhaṇamattaṃ, saññāvedanāva adhippetāti āha ‘‘saññāsampayuttā vedanā’’ti.
又示从心行止息力量更深层次时，应依此四事以相应，谓应说“亦如是”等语。此处所说“欢喜行”语，乃于阐述章节中称“欢喜觉知者”等意。谓“以欢喜流结于受”等语，指由欢喜语所表述的一种结合于受之现象，非谓欢喜即止。其因缘以下所述。所谓二心行词，是指结合心行于二者之中。处于心之依托乃“识取缘名色”。故心依附之。继而能造作爱恋诸欲者，谓心行即觉、受等，而此处仅表识为唯一显著代表，称为“与认知相联受”。
Cittappaṭisaṃvedīti ettha dvīhākārehi cittapaṭisaṃviditā hoti ārammaṇato asammohato ca. Kathaṃ ārammaṇato? Cattāri jhānāni samāpajjati, tassa samāpattikkhaṇe jhānapaṭilābhenātiādinā vuttanayānusārena sabbaṃ suviññeyyanti āha – ‘‘catunnaṃ jhānānaṃ vasena cittapaṭisaṃviditā veditabbā’’ti. Cittaṃ modentoti jhānasampayuttaṃ cittaṃ sampayuttāya pītiyā modayamāno, taṃ vā pītiṃ ārammaṇaṃ katvā pavattaṃ vipassanācittaṃ tāya eva ārammaṇabhūtāya pītiyāmodayamāno. Pamodentotiādīni padāni tasseva vevacanāni pītipariyāyabhāvato.
所谓心行觉知，乃由二种形态现身，且由修习对象而不迷惑。如何由修习对象？谓四禅皆得成就，于成就时得禅定故，依教导辞句一一通达，谓“应知四禅之力而觉知心行”也。谓心喜悦，是指与禅俱起的心，因欢喜随缘而生喜乐。或将欢喜当作修习对象而展转，观心时生的与修之欢喜，称欢喜所溢发的欣乐。其喜悦等词皆属此意，说明欢喜的多种涵义。
Sampayuttāya pītiyā cittaṃ āmodetīti jhānacittasampayuttāya pītisambojjhaṅgabhūtāya odagyalakkhaṇāya jhānapītiyā tameva jhānacittaṃ sahajātādipaccayavasena ceva jhānapaccayavasena ca paribrūhento haṭṭhappahaṭṭhākāraṃ pāpento āmodeti pamodeti ca. Ārammaṇaṃ katvāti uḷāraṃ jhānasampayuttaṃ pītiṃ ārammaṇaṃ katvā pavattamānaṃ vipassanācittaṃ tāya eva ārammaṇabhūtāya pītiyā yogāvacaro haṭṭhappahaṭṭhākāraṃ pāpento ‘‘āmodeti pamodetī’’ti vuccati.
因禅定心与喜悦相应，内心生起欢喜，因此称为禅喜。禅喜即因禅心伴随而生的觉支喜悦，此劲畅之相随之禅喜，因禅心从本质及先行所生，乃至由禅的条件而增广，能激发兴奋与欣快。称心生欢喜为根本起因。内观现起之愚痴禅喜，因内观心转而生起此因缘之喜悦，故说“心生欢喜”。
Samaṃṭhapentoti yathā īsakampi līnapakkhaṃ uddhaccapakkhañca anupaggamma anonataṃ anunnataṃ yathā indriyānaṃ samattapaṭipattiyā avisamaṃ, samādhissa vā ukkaṃsagamanena āneñjappattiyā sammadeva ṭhitaṃ hoti, evaṃ appanāvasena ṭhapento. Lakkhaṇappaṭivedhenāti aniccādikassa lakkhaṇassa paṭi paṭi vijjhanena khaṇe khaṇe avabodhena. Khaṇikacittekaggatāti khaṇamattaṭṭhitiko samādhi. Sopi hi ārammaṇe nirantaraṃ ekākārena pavattamāno paṭipakkhena anabhibhūto appito viya cittaṃ niccalaṃ ṭhapeti. Tena vuttaṃ ‘‘evaṃ uppannāyā’’tiādi.
平衡得住者，如同箭簇依附于无倒的箭杆之上，既不偏离也不中断，乃是根于六根的适当修行，使心无不正，因禅定进退的调节配合，得以正稳保持。以此，心因禅定安住如实，并不断觉察其特性。所谓特性洞察，是对无常等特性的逐一觉知，随念觉跟随，时时洞明。稍许稳定即为禅定。此心于此起点持续专注，但不染着生灭，心如不动现场安立。故有“如是从彼起”等说。
Mocentoti vikkhambhanavimuttivasena vivecento visuṃ karonto, nīvaraṇāni pajahantoti attho. Vipassanākkhaṇeti bhaṅgānupassanākkhaṇe. Bhaṅgo hi nāma aniccatāya paramā koṭi, tasmā tāya bhaṅgānupassako yogāvacaro cittamukhena sabbaṃ saṅkhāragataṃ aniccato passati, no niccato, aniccassa dukkhattā dukkhassa ca anattattā tadeva dukkhato anupassati, no sukhato, anattato anupassati, no attato. Yasmā pana yaṃ aniccaṃ dukkhaṃ anattā, na taṃ abhinanditabbaṃ, yañca na abhinanditabbaṃ, na taṃ rañjitabbaṃ, tasmā bhaṅgadassanānusārena ‘‘aniccaṃ dukkhaṃ anattā’’ti saṅkhāragate diṭṭhe tasmiṃ nibbindati, no nandati, virajjati, no rajjati, so evaṃ nibbindanto virajjanto lokiyeneva tāva ñāṇena rāgaṃ nirodheti no samudeti, nāssa samudayaṃ karotīti attho. Atha vā so evaṃ viratto yathā diṭṭhaṃ saṅkhāragataṃ, taṃ tathā diṭṭhaṃ attano ñāṇena nirodheti no samudeti, nirodhamevassa manasi karoti, no samudayanti attho, so evaṃ paṭipanno paṭinissajjati, no ādiyatīti vuttaṃ hoti. Ayañhi aniccādianupassanā saddhiṃ khandhābhisaṅkhārehi kilesānaṃ pariccajanato saṅkhatadosadassanena tabbiparīte nibbāne tanninnatāya pakkhandanato ca pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggocāti vuccati. Tasmā tāya samannāgato yogāvacaro vuttanayena kilese ca pariccajati, nibbāne ca pakkhandati. Tena vuttaṃ ‘‘so vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento vimocento…pe… paṭinissaggānupassanāya ādānato cittaṃ mocento vimocento assasati ceva passasati cā’’ti.
解脱者，乃如裂缝释放、自在自由，弃除烦恼。此即观禅定之无常。如无常为诸法之极致故，观此无常者心内于所有造作境界皆见为无常，不见为常；亦见此无常苦，苦内无我，非乐非我，非我所有。由于无常苦无我不应欢喜，非欢喜则并不染爱。故依无常观察，见法受尽厌离不喜，不喜即离欲，离欲即不染。如此，彼于世间因这般智慧，断除贪染而非生起。或者，如其舍弃贪染，见所见无常，彼断除而非生，专注止于灭，不再生起。由此修行不被执著，非复染著。此谓兼观无常等五蕴聚合，一一析断烦恼，见此无常之漏烦恼，由是离弃烦恼，随之舍弃，即离尘境。因而持此心，舍弃烦恼，得于涅槃。故诠曰：“禅定入观无常时，心断解脱，驱逐烦恼”如是说。
Tattha aniccassa, aniccanti vā anupassanā aniccānupassanā. Tebhūmakadhammānaṃ aniccataṃ gahetvā pavattāya vipassanāya etaṃ nāmaṃ. Niccasaññātoti saṅkhatadhamme ‘‘niccā sassatā’’ti pavattāya micchāsaññāya. Saññāsīsena cittadiṭṭhīnampi gahaṇaṃ daṭṭhabbaṃ. Esa nayo sukhasaññādīsupi. Nibbidānupassanāyāti saṅkhāresu nibbindanākārena pavattāya anupassanāya . Nanditoti sappītikataṇhāto. Virāgānupassanāyāti tathā virajjanākārena pavattāya anupassanāya. Tena vuttaṃ ‘‘rāgato mocento’’ti. Nirodhānupassanāyāti saṅkhārānaṃ nirodhassa anupassanāya. Yathā saṅkhārā nirujjhantiyeva āyatiṃ punabbhavavasena nuppajjanti, evaṃ vā anupassanā nirodhānupassanā. Muñcitukamyatā hi ayaṃ balappattā. Tenāha ‘‘samudayato mocento’’ti. Paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā. Ādānatoti niccādivasena gahaṇato, paṭisandhiggahaṇato vāti evamettha attho daṭṭhabbo.
此处无常之观即对无常诸法之观。谓对“三界”法之无常，内观而生慧，此谓无常之观。所谓常念者，即对造作法起邪见谓之恒常常住，此为误见。以此见断，亦应破执。对此见业应彻底洞察。此为修习厌离观察的无常，因厌而生喜减退者。又名离欲观察，因目为离欲故。经言“离欲断”是也。于止灭处观察造作断灭，因知造作虽随因缘起灭，又随轮回复生，此为灭观。欲舍弃，实英雄力为根本故，故言“由生起得解脱”。此观带舍弃者谓断绝烦恼之因。执着谓执着于恒常无我等现存观念，此应舍弃。
Aniccanti anupassī, aniccassa vā anupassanasīlo aniccānupassīti ettha kiṃ pana taṃ aniccaṃ, kathaṃ vā aniccaṃ, kā vā aniccānupassanā, kassa vā aniccānupassanāti catukkaṃ vibhāvetabbanti taṃ dassento ‘‘aniccaṃ veditabba’’ntiādimāha. Tattha niccaṃ nāma dhuvaṃ sassataṃ yathā taṃ nibbānaṃ, na niccanti aniccaṃ, udayabbayavantaṃ, atthato saṅkhatā dhammāti āha aniccanti pañcakkhandhā. Kasmā? Uppādavayaññathattabhāvāti, uppādavayaññathattasabbhāvāti attho. Tattha saṅkhatadhammānaṃ hetupaccayehi uppajjanaṃ ahutvā sambhavo attalābho uppādo, uppannānaṃ tesaṃ khaṇanirodho vināso vayo, jarāya aññathābhāvo aññathattaṃ. Yathā hi uppādāvatthāya bhinnāya bhaṅgāvatthāyaṃ vatthubhedo natthi, evaṃ ṭhitisaṅkhātāyaṃ bhaṅgābhimukhāvatthāyampi vatthubhedo natthi. Yattha jarāvohāro, tasmā ekassapi dhammassa jarā yujjati, yā khaṇikajarāti vuccati. Ekaṃsena ca uppādabhaṅgāvatthāsu vatthuno abhedo icchitabbo, aññathā ‘‘añño uppajjati, añño bhijjatī’’ti āpajjeyya. Tayidaṃ khaṇikajaraṃ sandhāyāha ‘‘aññathatta’’nti.
谓无常之观修习者，对无常为何物、如何无常、为何无常及何者应观，无观四境，即界定何为无常。所谓常，是永恒长存，如涅槃无生灭；无常则生灭有起灭，是有为法。谓五蕴为无常之法。缘何？因其有生有灭之理，即缘生法相。已生现象有其消灭，老病死无常异相，如此无常。犹如居于生起分解中之五蕴，无有不变者。老病死为此无常病苦相，称为微时无常，因分时微刻消变化生，谓之细微无常。此以“他者异”分别生死相续性。
Yassa lakkhaṇattayassa bhāvā khandhesu aniccasamaññā, tasmiṃ lakkhaṇattaye aniccatā samaññāti ‘‘aniccatāti tesaṃyeva uppādavayaññathatta’’nti vatvā visesato dhammānaṃ khaṇikanirodhe aniccatāvohāroti dassento ‘‘hutvā abhāvo vā’’tiādimāha. Tattha uppādapubbakattā abhāvassa hutvā-gahaṇaṃ. Tena pākaṭabhāvapubbakattaṃ vināsabhāvassa dasseti. Tenevākārenāti nibbattanākārena. Khaṇabhaṅgenāti khaṇikanirodhena. Tassā aniccatāyāti khaṇikabhaṅgasaṅkhātāya aniccatāya. Tāya anupassanāyāti yathāvuttāya aniccānupassanāya. Samannāgatoti samaṅgibhūto yogāvacaro.
云何无常之体性结果，谓五蕴中无常乃皆相同。以此谓无常即是生灭之理。详细说诸法在缘起缘灭中，生起先行无止，消灭紧随起已显。此显著生灭之理，即作为生灭显现，亦谓灭露无余。所谓微时断灭者，即细微时间中生灭之理。而此无常观照，即前已述无常观。具此者谓具足。
Khayoti saṅkhārānaṃ vināso. Virajjanaṃ tesaṃyeva vilujjanaṃ virāgo, khayo eva virāgo khayavirāgo, khaṇikanirodho. Accantamettha etasmiṃ adhigate saṅkhārā virajjanti nirujjhantīti accantavirāgo, nibbānaṃ. Tenāha ‘‘khayavirāgoti saṅkhārānaṃ khaṇabhaṅgo. Accantavirāgoti nibbāna’’nti. Tadubhayadassanavasena pavattāti khayavirāgānupassanāvasena vipassanāya, accantavirāgānupassanāvasena maggassa pavatti yojetabbā. Ārammaṇato vā vipassanāya khayavirāgānupassanāvasena pavatti, tanninnabhāvato accantavirāgānupassanāvasena, maggassa pana asammohato khayavirāgānupassanāvasena, ārammaṇato accantavirāgānupassanāvasena pavatti veditabbā. Eseva nayoti iminā yasmā virāgānupassīpade vuttanayānusārena ‘‘dve nirodhā khayanirodho ca accantanirodho cā’’ti evamādiatthavaṇṇanaṃ atidissati, tasmā virāgaṭṭhāne nirodhapadaṃ pakkhipitvā ‘‘khayo saṅkhārānaṃ vināso’’tiādinā idha vuttanayena tassa atthavaṇṇanā veditabbā.
诸行的消亡即是灭尽。诸行的净灭便是退转，退转即离欲，灭尽即离欲，称为滅绝离欲，为暂时的灭绝。这里所说的极尽者，谓已入此处法中之诸行断灭，是为诸行的彻底退转与断尽，即无余涅槃。故曰「灭尽离欲」是指诸行的暂时断灭，「极尽」即无余涅槃。以此二者的现起为前行，其法是：通过观行灭尽离欲的现象，实现内心的清净灭尽，对无余涅槃则须无迷惑地用观行灭尽离欲的现象作为前行，再由观行无余涅槃现起而达道果。由此可明，依止离欲观行的阶段，依教法开示：『二种灭绝：诸行的暂时灭绝，诸行的无余灭绝』等及其义理说明皆明显显现。是故，把灭尽阶段先立为诸行的断灭，乃至「诸行的消亡」等语句的义理，均依此教法解说可知。
Paṭinissajjanaṃ pahātabbassa tadaṅgavasena vā samucchedavasena vā pariccajanaṃ pariccāgapaṭinissaggo. Tathā sabbupadhīnaṃ paṭinissaggabhūte visaṅkhāre attano nissajjanaṃ tanninnatāya vā tadārammaṇatāya vā tattha pakkhandanaṃ pakkhandanapaṭinissaggo. Tadaṅgavasenāti ettha aniccānupassanā tāva tadaṅgappahānavasena niccasaññaṃ pariccajati, pariccajantī ca tassā tathā appavattiyaṃ ye ‘‘nicca’’nti gahaṇavasena kilesā tammūlakā ca abhisaṅkhārā tadubhayamūlakā ca vipākakkhandhā anāgate uppajjeyyuṃ, te sabbepi appavattikaraṇavasena pariccajati, tathā dukkhasaññādayo. Tenāha – ‘‘vipassanā hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajatī’’ti. Saṅkhatadosadassanenāti saṅkhate tebhūmakasaṅkhāragate aniccatādidosadassanena. Niccādibhāvena tabbiparīte. Tanninnatāyāti tadadhimuttatāya. Pakkhandatīti anupavisati anupavisantaṃ viya hoti. Saddhiṃ khandhābhisaṅkhārehi kilese pariccajatīti maggena kilesesu pariccattesu avipākadhammatāpādanena abhisaṅkhārā tammūlakā ca khandhā anuppattirahabhāvena pariccattā nāma hontīti sabbepi te maggo pariccajatīti vuttaṃ. Ubhayanti vipassanāñāṇaṃ maggañāṇañca. Maggañāṇampi hi gotrabhuñāṇassa anu pacchā nibbānadassanato anupassanāti vuccati.
放弃即是应舍，或以断绝、遗弃之类分法为释。诸种烦恼已被放弃时，是放弃自性或放弃缘起之显现，此时称为放弃断除。断绝是指在无常观的修习中，借由断除观行，断绝见常的执著，于此时破除「常」的执着，且分别断绝的功用为令烦恼根本与业果蕴尽皆不复生起，故诸法皆断除令入灭除之境，苦感知亦复断除。故云：「借由无常观照，烦恼与蕴业得以遗弃。」所谓集惑因见是对集体因缘所生诸法无常性见谬之说。观无常及诸法本质相，反其所执。放弃自性乃是由放弃境界上位。断除者，谓其如不入某处而出入皆非。一切烦恼及蕴业的放弃，是因正道所致，由于法行所致，烦恼根本及蕴业则因不生起故已断除，故说诸苦皆随之断除。因此放弃与智慧观断持相应，智慧观亦因无我别慧依微细观察涅槃执无生，所以亦名智慧观。
Idañca catutthacatukkaṃ suddhavipassanāvaseneva vuttaṃ, purimāni pana tīṇi samathavipassanāvasena. Evaṃ catunnaṃ catukkānaṃ vasena soḷasavatthukāya ānāpānassatiyā bhāvanā veditabbā. Evaṃ soḷasavatthuvasena ca ayaṃ ānāpānassati bhāvitā mahapphalā hoti mahānisaṃsāti veditabbā. ‘‘Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhī’’tiādinā pana santabhāvādivasena mahānisaṃsatā dassitā. Vitakkupacchedasamatthatāyapi cassa mahānisaṃsatā daṭṭhabbā. Ayañhi santapaṇītaasecanakasukhavihārattā samādhiantarāyakarānaṃ vitakkānaṃ vasena ito cito ca cittassa vidhāvanaṃ upacchinditvā ānāpānārammaṇābhimukhameva cittaṃ karoti. Teneva vuttaṃ – ‘‘ānāpānassati bhāvetabbā vitakkupacchedāyā’’ti (a. ni. 9.1; udā. 31). Vijjāvimuttipāripūriyā mūlabhāvenapi cassā mahānisaṃsatā veditabbā. Vuttañhetaṃ bhagavatā –
此第四四法，即净观禅修，是专指修习清净观法。前三三法乃指止观禅修。由这四法具足，伴随十六支入息念修持，得见修习的功德。依所修习之念息，在修习成就后可得大果大利。故有言：「比库们，若依此修行，得安住入息念禅定。」且由散乱念的断除修习，亦可见此大利。此安静清净的出世间安心禅，断诸损害定障意念，即由定内外相续反复生起的意念，断除后身心转向安住于念息之对象。故文称：「应修习入息念治断杂念。」此观慧解脱利益精微，亦显于此大利。世尊对此曾说——
‘‘Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī’’ti (ma. ni. 3.147).
「比库们，若修习入息念者，遍修四念住圆满，四念住遍修圆满，则七觉支亦随之圆满，七觉支遍修圆满，便能成就智慧解脱。」（中部法集 3章147节）
Apica carimakānaṃ assāsapassāsānaṃ viditabhāvakaraṇatopissā mahānisaṃsatā veditabbā. Vuttañhetaṃ bhagavatā –
且末呼吸之知觉作用，如此大利亦当察觉。世尊因此说——
‘‘Evaṃ bhāvitāya, rāhula, ānāpānassatiyā evaṃ bahulīkatāya yepi te carimakā assāsapassāsā, tepi viditāva nirujjhanti, no aviditā’’ti (ma. ni. 2.121).
「若如是多方修习入息念，若尔大量修习尔时，末呼吸现起时即知，非不知。」（中部法集 2章121节）
Tattha nirodhavasena tayo carimakā bhavacarimakā jhānacarimakā cuticarimakāti. Bhavesu hi kāmabhave assāsapassāsā pavattanti, rūpārūpabhavesu na pavattanti, tasmā te bhavacarimakā. Jhānesu purime jhānattaye pavattanti, catutthe nappavattanti, tasmā te jhānacarimakā. Ye pana cuticittassa purato soḷasamena cittena saddhiṃ uppajjitvā cuticittena saha nirujjhanti, ime cuticarimakā nāma. Ime idha carimakāti adhippetā.
此处所说的中断，分为三种：有生烦恼的中断，有色无色界的中断，以及禅定的中断与止息的中断。因为在有生界中，贪、嗔、痴的起伏不断发生，故称为有生烦恼的中断。在色界与无色界中，此等起伏则不起，所以称为色无色界的中断。禅定中，前三禅以及前三禅定内的烦恼起伏仍然发生，唯第四禅定中则不复起，所以称为禅定中的中断。至于念心，凡在止息前六根触发第十六心，并与止息心共起而同时亦共灭者，则称为止息的中断。以上四种皆为此处所说的中断。
Ime kira imaṃ kammaṭṭhānamanuyuttassa bhikkhuno pākaṭā honti ānāpānārammaṇassa suṭṭhu pariggahitattā. Cuticittassa hi purato soḷasamacittassa uppādakkhaṇe uppādaṃ āvajjayato uppādopi nesaṃ pākaṭo hoti, ṭhitiṃ āvajjayato ṭhitipi nesaṃ pākaṭā hoti, bhaṅgaṃ āvajjayato bhaṅgopi nesaṃ pākaṭo hoti. Ito aññaṃ kammaṭṭhānaṃ bhāvetvā arahattappattassa bhikkhuno hi āyuantaraṃ paricchinnaṃ vā hoti aparicchinnaṃ vā, imaṃ pana soḷasavatthukaṃ ānāpānassatiṃ bhāvetvā arahattappattassa āyuantaraṃ paricchinnameva hoti. So ‘‘ettakaṃ dāni me āyusaṅkhārā pavattissanti, na ito para’’nti ñatvā attano dhammatāya eva sarīrapaṭijaggananivāsanapārupanādīni sabbakiccāni katvā akkhīni nimīleti koṭapabbatavihāravāsitissatthero viya, mahākarañjiyavihāravāsimahātissatthero viya, devaputtaraṭṭhe piṇḍapātikatthero viya, cittalapabbatavihāravāsino dvebhātikattherā viya ca.
这里所说的，是指修习此法门的比库，因对入出息念境界熟知而显现的果相。因为止息之前的念心，于此六根触发十六心时，所生起的现象显现于起初，持守现象显现于持续，消散现象显现于灭尽。由此再修习他业，即使到了有阿拉汉果的比库，一生的寿命或截断或未截断，修习这十六心为念的入出息念法时，他的寿命必定是被截断的。于是他了知说：“这些寿命的造作正此刻将起，不从别处起”，以此法理已了知一切所作皆已完成，遂闭目，像那住据寂静的山峰般的长老，或居大沟林的尊者，或于诸天子聚集之地乞食的尊者，或于心叶山谷修行的两位尊者等。
Tatridaṃ ekavatthuparidīpanaṃ – dvebhātikattherānaṃ kireko puṇṇamuposathadivase pātimokkhaṃ osāretvā bhikkhusaṅghaparivuto attano vasanaṭṭhānaṃ gantvā caṅkame ṭhito juṇhapakkhe padosavelāyaṃ candālokena samantato āsiñcamānakhīradhāraṃ viya gaganatalaṃ rajatapaṭṭasadisaṃ vālikāsanthatañca bhūmibhāgaṃ disvā ‘‘ramaṇīyo vatāyaṃ kālo, deso ca mama ajjhāsayasadiso, kīva ciraṃ nu kho ayaṃ dukkhabhāro vahitabbo’’ti attano āyusaṅkhāre upadhāretvā bhikkhusaṅghaṃ āha – ‘‘tumhehi kathaṃ parinibbāyantā bhikkhū diṭṭhapubbā’’ti. Tatra keci āhaṃsu – ‘‘amhehi āsane nisinnakāva parinibbāyantā diṭṭhapubbā’’ti. Keci ‘‘amhehi ākāse pallaṅkaṃ ābhujitvā nisinnakā’’ti. Thero āha – ‘‘ahaṃ dāni vo caṅkamantameva parinibbāyamānaṃ dassayissāmī’’ti. Tato caṅkame tiriyaṃ lekhaṃ katvā ‘‘ahaṃ ito caṅkamakoṭito parakoṭiṃ gantvā nivattamāno imaṃ lekhaṃ patvā parinibbāyissāmī’’ti vatvā caṅkamaṃ oruyha parabhāgaṃ gantvā nivattamāno ekena pādena lekhaṃ akkantakkhaṇeyeva parinibbāyīti.
此有一故事说明——两位尊者某次于月圆的斋戒日，读诵律藏毕，围绕僧团及自己独处的住处在傍晚时分徘徊，他们如天空之大刀般清明，无忧虑地望见地面，感叹道：“此风景真美好，此境地最适我心，何必久远承担此苦劳”将自己的寿命造作托付僧团，问道：“你等如何涅槃？何者已然证得涅槃？”众尊者答曰：“我们已在座位止息证得涅槃”有者言：“我们在空中卧坐止息”尊者说道：“我今正行涅槃之道，将示现予汝。”遂于行走中写字，言“我将由此走至彼走，回顾时将此字留置，涅槃亦当随之”，踱步至彼处，将脚印铭记时即证得涅槃。
Ānāpānassatisamādhikathāvaṇṇanā niṭṭhitā. · 入出息念定论解释已毕。
Paṭhamapaññattikathāvaṇṇanā第一施设论解释
§167
167. Yadipi ariyā neva attanāva attānaṃ jīvitā voropesuṃ, nāññamaññampi jīvitā voropesuṃ, nāpi migalaṇḍikaṃ samaṇakuttakaṃ upasaṅkamitvā samādapesuṃ, tathāpi yathāvuttehi tīhi pakārehi matānaṃ antare ariyānampi sabbhāvato ‘‘ariyapuggalamissakattā’’ti vuttaṃ. Na hi ariyā pāṇātipātaṃ kariṃsu na samādapesuṃ, nāpi samanuññā ahesuṃ. Atha vā puthujjanakāle attanāva attānaṃ ghātetvā maraṇasamaye vipassanaṃ vaḍḍhetvā ariyamaggaṃ paṭilabhitvā matānampi ariyānaṃ sabbhāvato imināva nayena attanāva attānaṃ jīvitā voropanassa ariyānampi sabbhāvato ariyapuggalamissakattā ‘‘moghapurisā’’ti na vuttaṃ. ‘‘Te bhikkhū’’ti vuttanti ‘‘kathañhi nāma te, bhikkhave, bhikkhū attanāpi attānaṃ jīvitā voropessantī’’ti ettha ‘‘moghapurisā’’ti avatvā ‘‘te bhikkhū’’ti vuttaṃ.
167.虽然圣者们绝不自己舍弃生命，也未曾互相舍弃生命，亦未曾向猛兽、盗贼等可能加害者接近发动攻击，然而依照前文所说，三种因缘成熟时，自相持守约定故，圣者们被称为彼此撷取圣者身份者。确实圣者们不残害生命，也不攻击对方，也不互相伤害。又说，外道修行者于自我修行时杀害自己，临死时增长正见，入得圣道而成就者，连同他圣者从因缘带领下相互舍弃生命，故不称此为愚痴人所为。称彼等比库曰“他们比库啊，怎么会舍弃自我生命呢？”。这里称其为“愚痴人”时，意在对比说明非愚痴境界。
Anupaññattikathāvaṇṇanā非施设论解释
§168
168. Itthīsu paṭibaddhacittatā nāma chandarāgena sārattatā sāpekkhabhāvoti āha ‘‘sārattā apekkhavanto’’ti. Maraṇassa guṇakittanaṃ jīvite ādīnavadassanapubbaṅgamanti āha ‘‘jīvite ādīnavaṃ dassetvā’’ti. ‘‘Kiṃ tuyhiminā pāpakena dujjīvitenā’’ti idaṃ jīvite ādīnavadassanaṃ. ‘‘Mataṃ te jīvitā seyyo’’tiādi pana maraṇaguṇakittananti daṭṭhabbaṃ. Lobhādīnaṃ ativiya ussannattā anupaparikkhitvā kataṃ sāhasikakammaṃ kibbisanti vuccatīti āha – ‘‘kibbisaṃ sāhasikakammaṃ lobhādikilesussada’’nti. Kasmā idaṃ vuccatīti chabbaggiyānaṃyevedaṃ vacanaṃ. Mata-saddo ‘‘gata’’ntiādīsu viya bhāvavacanoti āha ‘‘tava maraṇa’’nti. Katakāloti katamaraṇakālo. Atha vā kāloti maraṇassetaṃ adhivacanaṃ, tasmā katakāloti katamaraṇoti attho. Tenevāha ‘‘kālaṃ katvā, maritvā’’ti. Divi bhavā dibbāti āha ‘‘devaloke uppannehī’’ti. Samappitoti yutto. Samaṅgībhūtoti sammadeva ekībhāvaṃ gato.
168.于女性，所谓执着心即因贪欲所致强烈了知，谓有执着观。又言“执着者即期待者”。关于死亡的算数，是说生命中忧患前行，谓“于生命中示现忧患”。“你以何种罪业致此无法良善生存？”此即示现生命忧患。又言“你作何恶行？”谓极度放纵因贪欲烦恼所起之无顾忌之举动，称为“放纵之恶行因贪恼声”。何故这么说？因“已逝”诸词被作状态词，此谓“你的死亡”。又言“时间”即所谓死亡之际，或称之为时间。因而有“经历时间，死亡”之语。天界谓天界中生。合一谓合成一体。
Padabhājanīyavaṇṇanā词分别解释
§172
172.Ussukkavacananti pubbakālakiriyāvacanaṃ. Ayañhi samānakattukesu pubbāparakālakiriyāvacanesu pubbakālakiriyāvacanassa niruttivohāro. Sañciccāti imassa padassa ‘‘jānitvā sañjānitvā cecca abhivitaritvā’’ti evaṃ pubbakālakiriyāvasena byañjanānurūpaṃ katvā padabhājane vattabbe tathā avatvā ‘‘jānanto sañjānanto’’ti puggalādhiṭṭhānaṃ katvā ‘‘cecca abhivitaritvā vītikkamo’’ti jīvitā voropanassa ca tadatthavasena niddiṭṭhattā vuttaṃ ‘‘byañjane ādaraṃ akatvā’’ti. ‘‘Jānanto’’ti avisesena vuttepi ‘‘sañcicca manussaviggahaṃ jīvitā voropeyyā’’ti vuttattā pāṇavisayamettha jānananti āha ‘‘pāṇoti jānanto’’ti, satto ayanti jānantoti attho. Pāṇoti hi vohārato satto, paramatthato jīvitindriyaṃ vuccati. ‘‘Manussaviggahoti jānanto’’ti avatvā ‘‘pāṇoti jānanto’’ti vacanaṃ ‘‘manusso aya’’nti ajānitvā kevalaṃ sattasaññāya ghātentassapi pārājikabhāvadassanatthaṃ vuttaṃ. Teneva eḷakacatukke (pārā. aṭṭha. 2.174) eḷakasaññāya manussapāṇaṃ vadhantassa pārājikāpatti dassitā. Tasmā ‘‘manussaviggaho’’ti avatvā ‘‘pāṇoti jānanto’’ti avisesena vuttaṃ.
172.“Ussukkavacana”是指先时行事所发说辞。此处说“先时行辞”是指在类似相同情况下先前所发之辞的语用照应。Sañciccāti此词意义为“已知、意识到并敬重”，表示以先时行辞为准则，分属词义而运用，在构词时表现为“知、觉知、已知并尊重”之义，形成有个人所依止见地。并以“已知已觉知”表述，经验其以断绝生命的意义而说“无视强调”，此处说明“知”明确谓为“生命识”。“Manussaviggaha”谓识人界，这里说“知”即为“识人”意，谓识即生命所依的本质。即使无识者仅以存在觉知而杀人，此亦属巴拉基罪。本经（pārā.aṭṭha.2.174）说：“以存在觉知杀人”即犯巴拉基罪。故此处称“知人界”为“识生命”。
Sañjānantoti ettha saha-saddena samānattho saṃ-saddoti āha – ‘‘teneva pāṇajānanākārena saddhiṃjānanto’’ti, teneva pāṇajānanākārena saddhiṃ jīvitā voropemīti jānantoti attho. Yadipi ekasseva cittassa ubhayārammaṇabhāvāsambhavato pāṇoti jānanena saddhiṃ jīvitā voropemīti jānanaṃ ekakkhaṇe na sambhavati, pāṇotisaññaṃ pana avijahitvā māremīti jānanaṃ sandhāya ‘‘teneva…pe… saddhiṃ jānanto’’ti vuttaṃ. Tasmā saddhinti avijahitvāti vuttaṃ hoti. Keci pana ‘‘ñātapariññāya diṭṭhasabhāvesu dhammesu tīraṇapariññāya tilakkhaṇaṃ āropetvā ‘rūpaṃ anicca’ntiādinā sabhāvena saddhiṃ ekakkhaṇe aniccādilakkhaṇajānanaṃ viya ‘imaṃ pāṇaṃ māremī’ti attano kiriyāya saddhiṃyeva jānātī’’ti vadanti. Apare pana ācariyā tatthāpi evaṃ na kathenti.
此处所谓『共知』，即指通过共同的生命载体一起知晓之意。『共知』言——『正是由于生命载体的相同，故而共同知晓』。此意为：因有相同的生命载体，故共存活于一起，即所谓知晓。虽然单一心识因同时具备两种境界而有生命载体，但因知觉不能瞬时统一显现，故于知识时舍弃对生命载体之分别，而持『同此生命载体共同知晓』的观念。由此，所谓『信』，因舍弃分别而生。亦有学者言：『以亲近相识，观察会中之法，断定其特征，因五蕴皆属会合，故知「色是无常」等特征，犹如「以此生命载体我杀之」』由此得知，实乃会中一致认识，而成为自身行为知觉。还有教师则不同意此说。
Vadhakacetanāvasena cetetvāti ‘‘imaṃ māremī’’ti vadhakacetanāya cintetvā. Pakappetvāti ‘‘vadhāmi na’’nti evaṃ cittena paricchinditvā. Abhivitaritvāti sanniṭṭhānaṃ katvā. Tenevāha ‘‘nirāsaṅkacittaṃ pesetvā’’ti. Upakkamavasenāti sāhatthikādiupakkamavasena. Evaṃ pavattassāti evaṃ yathāvuttavidhinā pavattassa. Kiñcāpi ‘‘sañciccā’’ti imassa vippakatavacanattā ‘‘jīvitā voropeyyā’’ti imināva aparakālakiriyāvacanena sabbathā pariniṭṭhitavītikkamo vutto, tathāpi ‘‘sañciccā’’ti iminā vuccamānaṃ apariyositavītikkamampi avasānaṃ pāpetvā dassetuṃ ‘‘vītikkamo’’ti padabhājanaṃ vuttaṃ. Tenevāha ‘‘ayaṃ sañciccasaddassa sikhāppatto atthoti vuttaṃ hotī’’ti.
所谓『以杀意思惟』，即谓思惟『此人应当杀』的杀意。所谓『断绝欲杀』，即用意思惟『不杀』，用此意断绝杀意。所谓『作了立』，即确立事实现前。故说『心无疑惑而遣出（杀意）』。所谓『具备作入』，即为与时俱进之作法。以此理应行之。所谓『曾经意造』，由于前作已断绝杀意，且因此前行为之分别，现已完全断绝，遂名为『断绝』。所以说『此乃为断绝之类心所所成就』。
Ādito paṭṭhāyāti paṭisandhiviññāṇena saddhiṃ uppannakalalarūpato paṭṭhāya. Sayanti etthāti seyyā, mātukucchisaṅkhāto gabbho seyyā etesanti gabbhaseyyakā, aṇḍajā jalābujā ca. Tesaṃ gabbhaseyyakānaṃ vasena sabbasukhumattabhāvadassanatthaṃ ‘‘yaṃ mātukucchismi’’ntiādi vuttaṃ, na pārājikavatthuniyamanatthaṃ. Opapātikasaṃsedajāpi hi manussā pārājikavatthumeva. Na cevimaṃ sabbapaṭhamaṃ manussaviggahaṃ jīvitā voropetuṃ sakkā. Paṭisandhicittena hi saddhiṃ tiṃsa kammajarūpāni nibbattanti, tesu pana ṭhitesuyeva soḷasa bhavaṅgacittāni uppajjitvā nirujjhanti. Etasmiṃ antare gahitapaṭisandhikassa dārakassa vā mātuyā vā panassa antarāyo natthi. Ayañhi maraṇassa anokāso nāma. Ekasmiñhi soḷasacittakkhaṇe kāle dārakassa maraṇaṃ natthi tadā cuticittassa asambhavato, mātuyāpi tattakaṃ kālaṃ anatikkamitvā tadanantareyeva cavanadhammāya gabbhaggahaṇasseva asambhavato. Cittaggahaṇeneva avinābhāvato sesaarūpadhammānampi gahitattā rūpakāyupatthambhitasseva ca nāmakāyassa pañcavokāre pavattisabbhāvato vuttaṃ ‘‘sakalāpi pañcavokārapaṭisandhi dassitā hotī’’ti. Tattha sakalāpipañcavokārapaṭisandhīti paripuṇṇā anūnā rūpādipañcakkhandhānaṃ paṭisandhīti evamattho gahetabbo, na pana sakalāpi pañcavokārabhave paṭisandhīti. Tenevāha ‘‘tasmā tañca paṭhamaṃ cittaṃ…pe… kalalarūpanti ayaṃ sabbapaṭhamo manussaviggaho’’ti. ‘‘Tadahujātassa eḷakassa lomaṃ jātiuṇṇā’’ti keci. ‘‘Himavantappadese jātimantaeḷakalomaṃ jātiuṇṇā’’ti apare. Sukhumajātilomā eva kira keci eḷakā himavante vijjanti. ‘‘Gabbhaṃ phāletvā gahitaeḷakalomaṃ jātiuṇṇā’’ti aññe.
所谓“初因”，乃由后续意识依赖心缘同现而产生的根本因缘。所谓“卧处”，谓宿有、母胎、胚胎子宫等同卧之所。因其所有族群中诸胚胎宿有，乃是以“母胎”为标记之义，不是违犯巴拉基戒律之对象。即使为新生者，亦属人类，受戒如常。因依赖后续意识同现，三十种业行态势俱生，且其间持续有十六种生命蕴续心生成与消灭。此中并无胎儿或母亲的障碍。此即所谓死亡的无碍时机。于十六心识所逝时，尚无胎死现象，亦无母亲超此时机；即使过此时刻，亦无法徒然怀胎。如是因意识认识而生，五阴及诸法相续不灭，如身体维持五种门类之存在，故说『诸五门之续存皆显现』。此中『诸五门之续存』意，系指至少五蕴中色蕴为续，不当作全部五门之续存。故说『故此第一心……称为人类的根本受持』。有云『当时刚生头发，毛发已长成』。或曰『喜马拉雅地区出生的毛发已长成』。细毛所有亦可，号曰喜马拉雅处有人见。或谓『胚胎出生时毛已长成』。
Ekena aṃsunāti khuddakabhāṇakānaṃ matena vuttaṃ. Tathā hi ‘‘gabbhaseyyakasattānaṃ paṭisandhikkhaṇe pañcakkhandhā apacchā apure ekato pātubhavanti. Tasmiṃ khaṇe pātubhūtā kalalasaṅkhātā rūpasantati parittā hoti khuddakamakkhikāya ekavāyāmena pātabbamattā’’ti vatvā puna ‘‘atibahuṃ etaṃ, saṇhasūciyā tele pakkhipitvā ukkhittāya paggharitvā agge ṭhitabindumatta’’nti vuttaṃ. Tampi paṭikkhipitvā ‘‘ekakese telato uddharitvā gahite tassa paggharitvā agge ṭhitabindumatta’’nti vuttaṃ. Tampi paṭikkhipitvā ‘‘imasmiṃ janapade manussānaṃ kese aṭṭhadhā phālite tato ekakoṭṭhāsappamāṇo uttarakurukānaṃ keso, tassa pasannatilatelato uddhaṭassa agge ṭhitabindumatta’’nti vuttaṃ. Tampi paṭikkhipitvā ‘‘jātiuṇṇā nāma sukhumā, tassā ekaaṃsuno pasannatilatele pakkhipitvā uddhaṭassa paggharitvā agge ṭhitabindumatta’’nti (vibha. aṭṭha. 26) khuddakabhāṇakehi vuttaṃ. Saṃyuttabhāṇakā pana ‘‘tīhi jātiuṇṇaṃsūhi katasuttagge saṇṭhitatelabinduppamāṇaṃ kalalaṃ hotī’’ti (saṃ. ni. aṭṭha. 1.1.235) vadanti. ‘‘Accha’’nti vuttamatthaṃ pariyāyantarena vibhāveti ‘‘vippasanna’’nti.
所谓小发者，系少量细小之毛发。佛言：『于胚胎根本识出现之时，四圣蕴随时即现于一处，且在此时毛发浓密，足以容纳一只小蜜蜂，一股微风即可吹动』。又言：『非常浓密，将金针油涂抹后抛掷，然后抖动聚集于顶端一滴水珠大小』。亦言：『以分叉油沾取并提起毛发，聚集于顶端水珠大小』。又言：『此地人发分八部分，自北乌突企族来者多如此，其发末端上有珠状油光』。细毛称为出生时生发，油珠透明美好。小发说法见小部论藏注中。经集论则云：『此处有三种出生的发，以油珠为聚集之象，称为“毛中成结”』。说法接近已明朗。
Sappimaṇḍoti pasannasappi. Yathāti idaṃ ānetvā etthāpi sambandhitabbaṃ, sappimaṇḍopi vuttabinduppamāṇova idha adhippeto. Evaṃvaṇṇappaṭibhāganti vuttappamāṇasaṇṭhānaparicchinnaṃ . Atha vā evaṃvaṇṇappaṭibhāganti evaṃvaṇṇaṃ evaṃsaṇṭhānañca. Paṭibhajanaṃ vā paṭibhāgo, sadisatābhajanaṃ sadisatāpattīti attho. Evaṃvidho vaṇṇappaṭibhāgo rūpato saṇṭhānato ca sadisatāpatti etassāti evaṃvaṇṇappaṭibhāgaṃ. Kalalanti pavuccatīti bhūtupādārūpasaṅkhāto santānavasena pavattamāno attabhāvo kalalaṃ nāmāti kathīyati. Vīsavassasatāyukassāti nidassanamattaṃ tato ūnādhikāyukamanussānampi sabbhāvato.
所谓真实毛珠，指光澈明净之毛珠。如言『带来此物者，于此亦应联想，真实毛珠与所说之油珠大小相似』。此为释义部分。或谓『色相部分』与『构成部分』，或为组成部分、色相结构、带有阳光之构成物。部分与组成略有不同，真实毛珠与真实部分意同。故称此为真实的组成部分。所谓“毛”，意指实体根基形态，自体运动演变而成的状态称为毛。以此为例，可悟三十年寿者，及更短寿者，人类生命体一一转生之理。
Kalalakālepīti paṭhamasattāhabbhantare yaṃ santativasena pavattamānaṃ kalalasaṅkhātaṃ attabhāvaṃ jīvitā voropetuṃ sakkā, taṃ sandhāya vadati. Tato vā uddhanti dutiyasattāhādīsu abbudādibhāvappattaṃ sandhāya vuttaṃ. Nanu ca uppannānaṃ dhammānaṃ sarasanirodheneva nirujjhanato antarā upacchedo na sakkā kātuṃ, ‘‘tasmā…pe… jīvitindriyaṃ upacchindati uparodhetī’’ti kasmā vuttanti āha – ‘‘jīvitindriyassa paveṇīghaṭanaṃ…pe… uparodhetīti vuccatī’’ti. Kathañcāyamattho viññāyatīti āha ‘‘svāyamattho’’tiādi.
所谓毛之结块，即指在第一个七天周期内，以生物现象而积累的毛发密集状态，足以维持生命。在第二个七日周期出现奇异变化的毛发现象。造物之法非因变化断绝诸法灭绝，中间不可突然断绝，故『故…生命力断绝即为终止』的说法。其原因说为『生命根本似盛水罐破裂故终止』。此理如何理解？答曰『自性理』等说。
Etthāha (sārattha. ṭī. 1.5; itivu. aṭṭha. 74) – khaṇe khaṇe nirujjhanasabhāvesu saṅkhāresu ko hanti, ko vā haññati, yadi cittacetasikasantāno, so arūpatāya na chedanabhedanādivasena vikopanasamattho, napi vikopanīyo. Atha rūpasantāno, so acetanatāya kaṭṭhakaliṅgarūpamoti na tattha chedanādinā pāṇātipāto labbhati yathā matasarīre. Payogopi pāṇātipātassa yathāvutto paharaṇappahārādiko atītesu vā saṅkhāresu bhaveyya anāgatesu vā paccuppannesu vā, tattha na tāva atītānāgatesu sambhavati tesaṃ abhāvato, paccuppannesu ca saṅkhārānaṃ khaṇikattā saraseneva nirujjhanasabhāvatāya vināsābhimukhesu nippayojano payogo siyā, vināsassa ca kāraṇarahitattā na paharaṇappahārādippayogahetukaṃ maraṇaṃ, nirīhakatāya ca saṅkhārānaṃ kassa so payogo, khaṇikattā vadhādhippāyasamakālabhijjanakassa kiriyāpariyosānakaālānavaṭṭhānato kassa vā pāṇātipātakammabaddhoti?
这里所说（主旨、意义见『略论』第1章第5节；《分别义》卷八第74段）—在时刻不断断灭的本质中，行蕴（造作）谁杀、谁被杀？若是心识及心所法的连续者，它们因无形性，不同于由割裂与分断等行为所能激动烦乱，因此既不能被激动，也不能激动他。因此，形色连续者，因其无意识性，譬如有肢体之类形体的破断等，在此不会导致杀生。即使依照经中所说的杀生之行为——如用拳、杖等工具的打击行为，在过去的行为造作中发生，或将来或现在的造作中发生，则仅在此刻的造作存在时，因为造作具有刹那性，断灭的性质使它不能同时存在于过去和未来，不能又生起又灭除，它没有过去和未来造作的存在性；现在的造作又因其刹那性如细流一般不息，生起而又灭除，故只是生灭现象的一种呈现。因缺乏导致灭亡的因缘，故无因由那些用拳杖等行为导致死亡。因此，这样的行为不能被称为杀生行为。由此在短暂刹那、杀害意图持续时间相等的行为表现的终结时段里，又有谁能断定这是杀生的业行为呢？
Vuccate – vadhakacetanāsahito saṅkhārānaṃ puñjo sattasaṅkhāto hanti. Tena pavattitavadhappayoganimittaṃ apagatusmāviññāṇajīvitindriyo matavohārappavattinibandhano yathāvuttavadhappayogākaraṇe uppajjanāraho rūpārūpadhammasamūho haññati, kevalo vā cittacetasikasantāno vadhappayogāvisayabhāvepi tassa pañcavokārabhave rūpasantānādhīnavuttitāya rūpasantāne parena payojitajīvitindriyupacchedakapayogavasena tannibbattivinibandhakavisadisarūpuppattiyā vihate vicchedo hotīti na pāṇātipātassa asambhavo, napi ahetuko pāṇātipāto, na ca payogo nippayojano paccuppannesu saṅkhāresu katappayogavasena tadanantaraṃ uppajjanārahassa saṅkhārakalāpassa tathā anuppattito. Khaṇikānaṃ saṅkhārānaṃ khaṇikamaraṇassa idha maraṇabhāvena anadhippetattā santatimaraṇassa ca yathāvuttanayena sahetukabhāvato na ahetukaṃ maraṇaṃ, na ca katturahito pāṇātipātappayogo nirīhakesupi saṅkhāresu sannihitatāmattena upakārakesu attano attano anurūpaphaluppādane niyatesu kāraṇesu kattuvohārasiddhito yathā ‘‘padīpo pakāseti, nisākaro candimā’’ti. Na ca kevalassa vadhādhippāyasahabhuno cittacetasikakalāpassa pāṇātipāto icchito santānavasena avaṭṭhitasseva paṭijānanato, santānavasena pavattamānānañca padīpādīnaṃ atthakiriyāsiddhi dissatīti attheva pāṇātipātena kammunā baddho. Ayañca vicāro adinnādānādīsupi yathāsambhavaṃ vibhāvetabbo.
说，因无杀意的行蕴堆积如七重之集，总体乃令生命识力（生存根本）终止而死。于是发起所谓的杀生行为之因缘，以致生命识力随之断绝，身体内部的色法与无色法的综合体随之消灭。虽然唯有心识和心所法的连续，因意欲杀害而成为杀生行为的对象，受五种障碍（五坏）支配而非色法连续者，因果关系清晰明显，存在生灭相继的形式，则有断绝之作用，因此断杀生行为的不可能性；杀生并非无因果，不是无缘起，且行为对象并非单纯现现于未来的造作形态。刹那成住坏空的造作极其刹那，无明终结所致之死亡（无明灭得）也有因缘，非无因；既无杀害意图之行为，亦无行为与现在造作相连结。刹那造作的死亡，无主宰性且非恶意之果，且于造作无形中起到使自身果报产生的方法功用，正如“灯火燃起，月亮投光”——理有本质因果相续，不是单凭心识一念意欲杀害。故杀生因业力而生，非意愿所能单独断定。此观点在偷盗等业中亦应依此理区别阐述。
Voropetuṃ na sakkāti upakkamena voropetuṃ na sakkā. Sattaṭṭhajavanavāramattanti khuddakabhāṇakānaṃ matena vuttaṃ. Saṃyuttabhāṇakā pana ‘‘rūpasantati arūpasantatī’’ti dve santatiyo vatvā ‘‘udakaṃ akkamitvā gatassa yāva tīre akkantaudakalekhā na vippasīdati, addhānato āgatassa yāva kāye usumabhāvo na vūpasammati, ātapā āgantvā gabbhaṃ paviṭṭhassa yāva andhakārabhāvo na vigacchati, antogabbhe kammaṭṭhānaṃ manasi karitvā divā vātapānaṃ vivaritvā olokentassa yāva akkhīnaṃ phandanabhāvo na vūpasammati, ayaṃ rūpasantati nāma. Dve tayo javanavārā arūpasantati nāmā’’ti vatvā ‘‘tadubhayampi santatipaccuppannaṃ nāmā’’ti vadanti . Majjhimabhāṇakā pana vadanti ‘‘ekadvesantativārapariyāpannaṃ santatipaccuppannaṃ. Tattha andhakāre nisīditvā ālokaṭṭhānaṃ gatassa na ca tāva ārammaṇaṃ pākaṭaṃ hoti. Yāva pana taṃ pākaṭaṃ hoti, etthantare pavattā rūpasantati arūpasantati vā ekadvesantativārā nāmāti veditabbā. Ālokaṭṭhāne caritvā ovarakaṃ paviṭṭhassapi na tāva sahasā rūpaṃ pākaṭaṃ hoti. Yāva pana taṃ pākaṭaṃ hoti, etthantare pavattā rūpasantati arūpasantati vā ekadvesantativārā veditabbā. Dūre ṭhatvā pana rajakānaṃ hatthavikāraṃ ghaṇṭibheriākoṭanavikārañca disvāpi na tāva saddaṃ suṇāti. Yāva pana taṃ suṇāti, etasmimpi antare ekadvesantativārā veditabbā’’ti. Ettha ca ālokaṭṭhānato ovarakaṃ paviṭṭhassa pageva tattha nisinnassa yāva rūpagataṃ pākaṭaṃ hoti, tattha upaḍḍhavelā avibhūtappāyā, upaḍḍhavelā vibhūtappāyā tadubhayaṃ gahetvā ‘‘dvesantativārā’’ti vuttaṃ, tayidaṃ na sabbasādhāraṇaṃ, ekaccassa sīghampi pākaṭaṃ hotīti ‘‘ekadvesantativārā’’ti ekaggahaṇampi kataṃ.
不能用轻率之法放生，亦不能鲁莽放生。这里说的七十七周，乃小声语者之言。合论中说“色法连续与无色法连续”这两种连续活动中说：“若水未干，河岸泥沙不清，则无法安宁；孕妇因热邪入胎，暗无光明；在母腹内意念工作，昼夜呼吸张合而视，不见眼窍生影，此即色法连续。无色法连续亦有二、三周。”说这两者均称为连续现象。中声者说经历愤怒七十次周而不断现现的连续活动，其中有暗无光明处，非明确觉知之因。直到此现起，色法连续、无色法连续有一次七十七周时者可知。光明处视野中有清晰出现的部分，并非无故或几乎无缘而出现。此时观察者坐定不起，眼前所见色现不为安然，乃至能看见远处尘埃的细微震动、钟声响动，直至有闻声之时，可知七十七周内必有此现象。”于是光明处有摇晃、活动，久坐处生起色法明显出现，此时带有差异性与清晰性称为“七十七周”，此非完全普通现象，个别情况很快能见得清晰表示，即“七十七周”可被合并理解。
Sabhāgasantativasenāti kusalākusalasomanassupekkhādinā sabhāgasantativasena. Iminā arūpasantati dassitā. Sattaṭṭhajavanavāramattanti ca kāmāvacarajavanavaseneva veditabbaṃ, na itarajavanavasena. Na hi te parimitakālā, antarā pavattabhavaṅgādayopi tadantogadhāti daṭṭhabbā. Yāva vā uṇhato āgantvātiādinā pana rūpasantatiṃ dasseti. Andhakāraṃ hotīti andhakāraṃ na vigacchati. Santatipaccuppannañcettha aṭṭhakathāsu āgataṃ, addhāpaccuppannaṃ sutte. Tathā hi bhaddekarattasutte addhāpaccuppannaṃ sandhāya ‘‘yo cāvuso mano, ye ca dhammā, ubhayametaṃ paccuppannaṃ, tasmiṃ ce paccuppanne chandarāgapaṭibaddhaṃ hoti viññāṇaṃ, chandarāgapaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīratī’’ti (ma. ni. 3.284) vuttaṃ. Ettha hi manoti sasampayuttaṃ viññāṇamāha. Dhammāti ārammaṇadhammā. Manoti vā manāyatanaṃ. Dhammāti vedanādayo arūpakkhandhā. Ubhayametaṃ paccuppannanti addhāpaccuppannaṃ etaṃ ubhayaṃ hotīti attho. Viññāṇanti nikantiviññāṇaṃ. Tañhi tasmiṃ paccuppanne chandarāgavasena paṭibaddhaṃ hoti. Abhinandatīti taṇhādiṭṭhābhinandanāhi abhinandati . Tathābhūto ca vatthupariññāya abhāvato tesu paccuppannesu dhammesu saṃhīrati, taṇhādiṭṭhīhi ākaḍḍhīyatīti attho. Ettha ca ‘‘dvādasāyatanāni ekaṃ paccuppanna’’nti āgatattā tattha pavatto chandarāgo addhāpaccuppannārammaṇo, na khaṇapaccuppannārammaṇoti viññāyati.
所谓七十七周者，是指善恶、喜乐、忧虑、平静等心态的持续七十七周。这由此说明无形连续。所谓七十七周如同欲行连续一样应了解，不同于其他连续。不得忽视限时及其间之生灭过程等。这如同在热中孕育胎儿一般表明色法连续。有暗无明者，非真暗无明。此处说明的瞬时存在是根据释义注疏和经文而来。如《善天子经》中说：“善男子，心及法两者乃为现现所有。若现起欲爱等随意所缚，意识因贪恋而欢喜，其欢喜于现前法内便被抑制。”此所说“心”即意识相应，所说“法”是指感受等无色蕴。两者共同出现，故称现现所有。意识即净识，现现时受贪爱所缚。意识因愿乐而得到欢喜，因欢喜于现在法中被抑制，意即依当初法缘缘起而止。此处“十二处”为一现现所有，是现前随缘缘起放逸的欲乐爱心，但非瞬时显现。
Sattoti khandhasantāno. Tattha hi sattapaññatti. Jīvitindriyanti rūpārūpajīvitindriyaṃ. Rūpajīvitindriye hi vikopite itarampi taṃsambandhatāya vinassatīti. Taṃ vuttappakāramevāti taṃ jīvitindriyātipātanavidhānaṃ heṭṭhā vuttappakārameva. Saraseneva patanasabhāvassa antarā eva atīva pātanaṃ atipāto, saṇikaṃ patituṃ adatvā sīghapātananti attho. Atikkamma vā satthādīhi abhibhavitvā pātanaṃ atipāto, pāṇassa atipāto pāṇātipāto. Yāya cetanāya pavattamānassa jīvitindriyassa nissayabhūtesu mahābhūtesu upakkamakaraṇahetu taṃmahābhūtapaccayā uppajjanamahābhūtā nuppajjissanti, sā tādisappayogasamuṭṭhāpikā vadhakacetanā pāṇātipāto. Tenāha ‘‘yāya cetanāyā’’tiādi.
所谓七，是指蕴连续。此处分为七种。生命识力乃色及无色的生命识根。因色法生命识已坏，故其余诸法与之相关亦坏灭。正如前面所说的，这是生命识力损坏的表现。刹那连续中，崩溃如倒落，于是迅速倒退称为迅速崩坏。越过一切止于师说，称为崩落。对身体部分的极端崩落即称杀生。由当前造作心的意愿依赖于生命识力基础及其对应的四大，生命识力维持下的四大因缘发动，不再生起同类而起的四大。这种因缘的连结即生起杀生意欲现象。此故经文说“由目前造作的意愿……等起”，
Paharaṇanti kāyaviññattisahitāya vadhakacetanāya adhippetatthasādhanaṃ. Āṇāpananti vacīviññattisahitāya vadhakacetanāya adhippetatthasādhanaṃ. Teneva ‘‘sāvetukāmo na sāvetī’’tiādi vuttaṃ. Upanikkhipananti asiādīnaṃ tassa upanikkhipanaṃ.
所谓打击，是指由身识及杀生意图相应发动的为达目的的手段。所谓持刀，是指由语识及杀生意图相应发动的为达目的的手段。故经文说“意欲解除者，如不能解除”等。所谓落下，是指将刀等施予目标。
Aṭṭhakathāsu vuttamatthaṃ saṅkhipitvā dassento ‘‘saṅkhepato’’tiādimāha. Tattha vijjāparijappananti mantaparijappanaṃ. Idāni aṭṭhakathāsu vitthāritamatthaṃ dassento āha ‘‘aṭṭhakathāsu panā’’tiādi. Tattha āthabbaṇikāti āthabbaṇavedavedino. Āthabbaṇaṃ payojentīti āthabbaṇavedavihitaṃ mantaṃ tattha vuttavidhinā payojenti. Āthabbaṇikā hi sattāhaṃ aloṇakaṃ bhuñjitvā dabbe attharitvā pathaviyaṃ sayamānā tapaṃ caritvā sattame divase susānabhūmiṃ sajjetvā sattame pade ṭhatvā hatthaṃ vaṭṭetvā vaṭṭetvā mukhena vijjaṃ parijappanti, atha nesaṃ kammaṃ samijjhati. Paṭisenāyāti idaṃ heṭṭhā upari vā padadvayena sambandhamupagacchati. Ītiṃuppādentīti ḍaṃsitvā māraṇatthāya vicchikādīnaṃ vissajjanavasena pīḷaṃ uppādenti . Etīti īti. Upaddavanti tato adhikatarapīḷaṃ. Pajjarakanti visamajjaraṃ. Sūcikanti aṅgapaccaṅgāni sūcīhi viya vijjhitvā pavattamānaṃ sūlaṃ. Visūcikanti sasūlaṃ āmātisāraṃ. Pakkhandiyanti rattātisāraṃ. Vijjaṃ parivattetvāti gandhāravijjādikaṃ attano vijjaṃ katupacāraṃ parijappitvā mantapaṭhanakkamena paṭhitvā. Tehīti tehi vatthūhi.
注疏中论述义理时，略述本义后以『略说』等语为标记。此处中『略说』即是指略述义理。这里所谓的“智慧闪耀”则谓心念表达、思想展开。现在注疏中详述本义时，则说“在注疏中说……”。注疏所言“应当了解者”，指称应当了知、明了者。所谓应当了解，是指用以了知事理的心念。注疏中说，众生连日与污秽饭食同食，饥饿时在地上躺卧修苦行，第七日安住在清净善地，于第七地站立，用手旋转、周转，用口旋转智慧并表演，其后生起了及彼智慧相应的所作业。所述“反对敌人”，指的是以上下一对词相连而表明关联。所谓起谬乱，乃是如折断枝条，诸死因等为恶趣的因缠绕而生起烦恼痛苦。这里说“如是，即是”。谓之“生起”是说如此。所谓障碍，指更上层的痛苦。所谓刺伤，指伤害弱小动物。所谓针，乃以针状刺划连结肢体而作痛苦之苦。所谓刺伤尤甚，则乃强刺刃器。所谓厉疾，谓夜间的剧烈腹泻。所谓智转，即指以某种智慧，例如鄙称“甘达拉智慧”等，彻底翻转自身智慧，借由思维和逻辑辩证加以研读。由此成就之义谓之“彼等”，指依据这些事物。
Payojananti pavattamānaṃ. Disvātiādi diṭṭhavisādīnaṃ yathākkamena vuttaṃ. Dvattibyāmasatappamāṇanāguddharaṇeti dvattibyāmasatappamāṇe mahākāye nimminitvā ṭhitānaṃ nāgānaṃ uddharaṇe. Kumbhaṇḍānanti kumbhaṇḍadevānaṃ. Te kira devā mahodarā honti, rahassaṅgampi ca nesaṃ kumbho viya mahantaṃ hoti, tasmā ‘‘kumbhaṇḍā’’ti vuccanti. Vessavaṇassa yakkhādhipatibhāvepi nayanāvudhena kumbhaṇḍānaṃ maraṇassa idha vuttattā tesupi tassa āṇāpavatti veditabbā.
所谓‘用意’，指正运转、波动。诸如‘视’等词，乃指向观法学问等诸见及无见法的相应通说。所谓‘两百五十身量之龙起拔’，即指体长二百五十的巨龙起而升起。所谓“巨灵”，指鬼神的一类。谓之‘巨灵’，是因他们体躯巨大，有大肚腹，暗室如大缸，所以称‘巨灵’。在毗沙门天王统领其鬼神时，以眼为武器而使其巨灵死亡，此处所说当辨别其应得收纳状况。
Kecīti mahāsaṅghikā. ‘‘Aho vata yaṃ taṃ kucchigataṃ gabbhaṃ na sotthinā abhinikkhameyyā’’ti pāṭho sundarataro. ‘‘Aho vatāyaṃ ta’’ntipi pāṭho. ‘‘Ayaṃ itthī taṃ kucchigataṃ gabbhaṃ na sotthinā abhinikkhāmeyyā’’ti vattabbaṃ. Kulumbassāti gabbhassa kulasseva vā, kuṭumbassāti vuttaṃ hoti. Bhāvanāmayiddhiyāti adhiṭṭhāniddhiṃ sandhāya vadanti. Ghaṭabhedanaṃ viya iddhivināso, agginibbāpanaṃ viya parūpaghātoti upamāsaṃsandanaṃ. Taṃ tesaṃ icchāmattamevāti etthāyaṃ vicāraṇā – tumhe iddhiyā parūpaghātaṃ vadetha, iddhi nāma cesā adhiṭṭhāniddhi vikubbaniddhi manomayiddhi ñāṇavipphāriddhi samādhivipphāriddhi ariyiddhi kammavipākajiddhi puññavatoiddhi vijjāmayiddhi tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhīti dasavidhā. Tattha kataraṃ iddhiṃ vadethāti? Bhāvanāmayanti. Kiṃ pana bhāvanāmayiddhiyā parūpaghātakammaṃ hotīti? Āma ekavāraṃ hoti. Yathā hi ādittagharassa upari udakabharite ghaṭe khitte ghaṭopi bhijjati, aggipi nibbāyati, evameva bhāvanāmayiddhiyā ekavāraṃ parūpaghātakammaṃ hoti, tato paṭṭhāya pana sā nassatīti. Atha ne ‘‘bhāvanāmayiddhiyā neva ekavāraṃ, na dve vāre parūpaghātakammaṃ hotī’’ti vatvā saññattiṃ āgacchantā pucchitabbā ‘‘bhāvanāmayiddhi kiṃ kusalā, akusalā, abyākatā, sukhāya vedanāya sampayuttā, dukkhāya , adukkhamasukhāya, savitakkasavicārā, avitakkavicāramattā, avitakkaavicārā, kāmāvacarā, rūpāvacarā, arūpāvacarā’’ti.
这里所说“有些”，指的是大僧团成员。其文意为：“哎呀，这在母胎中曲曲折折之胎儿，无法安然出生”，文句美妙。又有“哎呀，是这般”的说法。又当说：“这位女儿，此曲曲折折于母胎中的胎儿，难以安然生出”。“腹囊”即指胎儿之腹囊，亦有说为一家族。所谓修持成就神通，指立定愿望以获得成功。所谓毁坏罐器，如神通灭绝；如火灭般，造成他人痛苦的比喻。论及彼等修持多寡，即此应证——你们须以神通论他人之苦害，因神通包括意愿定力、立愿定力、心意作用力、智慧变化力、禅定变化力、圣者神通、业果神通、善行神通、智识神通等十种。修持者该如何论说神通呢？谓之“依修持力”。但若以修持力对他人造苦害，则最多只有一次。譬如火燎木船覆盖水罐致罐破，火亦熄灭，修持力也只有一次造成他人苦害，随后就失效了。此后不能有二次伤害。然后有人持此规则解释：“修持神通有何善恶、不善、不确定、与苦乐受相通分别，或有意念观想，或无意或少意，无欲界、色界或无色界的差别？”
Imaṃ pana pañhaṃ ye jānanti, te evaṃ vakkhanti ‘‘bhāvanāmayiddhi kusalā vā hoti abyākatā vā, adukkhamasukhavedanīyā eva, avitakkaavicārā eva, rūpāvacarā evā’’ti. Te vattabbā ‘‘pāṇātipātacetanā kusalākusalādīsu kataraṃ koṭṭhāsaṃ bhajatī’’ti. Jānantā vakkhanti ‘‘pāṇātipātacetanā akusalāva, dukkhavedanīyāva, savitakkasavicārāva, kāmāvacarā evā’’ti. Evaṃ sante ‘‘tumhākaṃ kathā neva kusalattikena sameti, na vedanāttikena, na vitakkattikena, na parittattikenā’’ti. Kiṃ pana evaṃ mahantaṃ suttaṃ niratthakanti? No niratthakaṃ, tumhe panassa atthaṃ na jānātha. Iddhimā cetovasippattoti ettha hi na bhāvanāmayiddhi adhippetā, āthabbaṇiddhi pana adhippetā. Sā hi ettha labbhamānā labbhatīti.
知道这个问题的，如法说：“修持用神通或善或不确定，无苦乐受，或无意念观想，或属于色界之境。”他们论曰：“恻隐生死之意念意志，依善不善等分属为谁？”知者答曰：“杀生意志属于不善，属于苦受，具有意念观想，属于欲界。”就此说：“你等说法绝无偏颇，不是单以善、苦受、意念摄受。”为何说古大经文无益？并非无益，只因你们不解其理。“神通，心念生起”等，此处指的是非修持用神通，而是立愿神通。立愿神通在此领得到。
Haritabbaṃ upanikkhipitabbanti hāraṃ, hārameva hārakanti āha ‘‘atha vā’’tiādi. Jīvitaharaṇakaṃ upanikkhipitabbaṃ vā satthaṃ satthahārakanti vikappadvayenāha. ‘‘Hārakasattha’’nti ca vattabbe satthahārakanti visesanassa paranipātaṃ katvā vuttaṃ. Yathā labhati, tathā kareyyāti adhippāyatthamāha. Upanikkhipeyyāti ‘‘pariyeseyyā’’ti imassa sikhāppattamatthaṃ dasseti. Itarathāti ‘‘pariyeseyyā’’ti imassa upanikkhipeyyāti evamatthaṃ aggahetvā yadi pariyesanamattameva adhippetaṃ siyāti attho. Pariyiṭṭhamattenāti pariyesitamattena. ‘‘Satthahārakaṃ vāssa pariyeseyyā’’ti iminā vuccamānassa atthassa byañjanānurūpato paripuṇṇaṃ katvā avuttattā āha ‘‘byañjanaṃ anādiyitvā’’ti. Sasati hiṃsatīti satthaṃ, sasanti hiṃsanti tenāti vā satthanti laguḷapāsāṇādīnampi satthasaṅgahitattā āha – ‘‘yaṃ ettha thāvarappayogasaṅgahitaṃ satthaṃ, tadeva dassetu’’nti.
所说“应当佩戴，应当悬挂”，意指挂饰。以“佩饰”仅指个人佩戴，考察了其语义。谓之“生命束缚挂饰”，即生命之所束缚所牵制，亦称为牵制生命者。又有“生命牵制”二词，说为特殊词类。论“应当佩戴”，意即“应当谋求”，此为目标所说。谓之“佩戴”即“搜寻”，此谓着眼三摩地。《他处》有“应当搜寻”，即此处所说“佩戴”之义义通。所说“守护生命”，乃是对“保护”，但指其本意。修证的话说“伤害”，就是害其生命者。因其所依赖之保护，“收拢生存”的义故，故应当显现此守护。言“杀害”的诸多事，乃因聚合诸变态石类动物等，而以守护行动而言。说明“此处存在凝聚为不动之学问守护”者，故说“应当显示”。
Vuttāvasesanti vuttaasiādīhi avasiṭṭhaṃ. Laguḷanti muggarassetaṃ adhivacanaṃ. Satthasaṅgahoti mātikāyaṃ ‘‘satthahāraka’’nti ettha vuttasatthasaṅgaho. Yasmā…pe… tasmā dvidhā bhinditvā padabhājanaṃ vuttanti īdisaṃ heṭṭhā vuttavibhaṅganayabhedadassananti veditabbaṃ. Narake vā papatātiādīti ettha ādi-saddena ‘‘papāte vā papatā’’ti parato vuttaṃ avuttañca ‘‘rukkhato vā papatā’’tiādi sabbaṃ maraṇūpāyaṃ saṅgaṇhāti. Tenevāha ‘‘na hi sakkā sabbaṃ sarūpeneva vattu’’nti. Parato vuttanayattāti parato nigamanavasena vuttassa dutiyapadassa padabhājane vuttanayattā. Atthato vuttamevāti maraṇūpāyassa bahuvidhatānidassanatthaṃ, tato ekadese dassite sabbaṃ vuttameva hotīti adhippāyo. Na hi sakkā…pe… vattunti ‘‘rukkhato vā papatā’’tiādinā sarūpato sabbaṃ maraṇūpāyaṃ pariyosānaṃ pāpetvā na sakkā vattunti attho.
文中词尾“所说终止语”，如“……所说”之类是对前文的结尾。所谓“梅花”，即砧座之意，作此词解。所谓“守护学问”者，此处为“守护生命之者”的汇集。说“因为……所以”，讲分别两分解语言。于是说“下面用此词示现语言构成规则之分别”，意谓此处说明断句类别与异同。谓之“堕入地狱等”，即起始词句及“堕落”的意义皆涵盖各种死亡缘故。故此言语“没有什么都是完全适当明了地说明的”。所谓“他处用终止语”，谓对句尾词第二词使用终结词。谓此言义，旨在展现死亡因各种不同显示，故于一处说明全体皆言明为止。意谓“没有什么都是……终止语”中“堕树”等语不属于完全说明的死亡因缘合集。
Mataṃte jīvitā seyyoti ettha vuttamaraṇaṃ yasmā iti-saddo nidasseti, tasmā tattha vuttamaraṇaṃ iti-saddassa atthoti tampi gahetvā atthaṃ dassento āha – ‘‘maraṇacitto maraṇamanoti attho’’ti. Cittassa atthadīpanatthaṃ vuttoti citta-saddassa vicittādianekatthavisayattā nāyaṃ citta-saddo idha aññasmiṃ atthe vattamāno daṭṭhabbo, api tu viññāṇasmiṃyeva vattamāno veditabboti tassa atthassa niyamanatthaṃ vutto. Iminā punaruttidosassapi idha anavakāsoti dasseti. Na tāva attho vuttoti ‘‘iti cittamano’’ti uddharitvāpi iti-saddanidassitassa maraṇassa aparāmaṭṭhabhāvato vuttaṃ. Tāva-saddena pana parato ‘‘cittasaṅkappo’’ti imassa padabhājane ‘‘maraṇasaññī’’tiādinā itisaddatthassa vakkhamānataṃ vibhāveti. Tattha hi iti-saddanidassitaṃ maraṇasaṅkhātamatthaṃ gahetvā ‘‘maraṇasaññī maraṇacetano maraṇādhippāyo’’ti vuttaṃ. Tenevāha – ‘‘cittasaṅkappoti imasmiṃ pade adhikāravasena itisaddo āharitabbo’’ti. Kasmā āharitabboti āha ‘‘idañhī’’tiādi. Kathaṃ panetaṃ viññāyatīti āha ‘‘tathā hissā’’tiādi. Assāti iti-saddassa. Tameva atthanti maraṇasaṅkhātamatthaṃ. ‘‘Maraṇasaññī’’tiādīsu hi maraṇaṃ iti-saddassa attho, ‘‘saññī’’tiādi saṅkappasaddassa. Cittasaddassa panettha vicittavacanatā saṅkappasaddassa saññācetanādhippāyavasena tidhā atthaṃ dassentena vibhāvitāti daṭṭhabbaṃ. Tenevāha – ‘‘citto nānappakārako saṅkappo’’tiādi. Adhippāyasaddena kimettha vuttanti āha – ‘‘adhippāyoti vitakko veditabbo’’ti. Na idaṃ vitakkassa nāmanti idaṃ pana na kevalaṃ vitakkasseva nāmanti dassetuṃ vuttaṃ. Pākaṭattā oḷārikattā ca uccākāratā veditabbā, apākaṭattā anoḷārikattā ca avacākāratā.
「在生命终止之处亦谓之死」，此处用词指示「死」的含义，故对该处所说之死字义予以阐明曰：『以死为意的心，即谓死意』。此说旨在显明所谓心字，因心字含义广博，且依具体语境有所异，不可将此心字视为他义，但实际所言之意为识，即于识中作用的死义，以此为限。由此对死之意涵加以限定，表示不可随意施用。若此意义不明，则称「此心念」不足以表死之深义，故转用他词，解释「心念」一词之一部分，谓其含“死识”、“死念”、“死统摄”等义，借此诠释此词义。故师曰：『心念一词，可以作为此处正当用词』。乃何以此字取来诠释？曰：「此即此处心念之所指」也。如何认识此义？答曰：『如是也』。此谓“死识”一词含义，即死字之义也。诸如“认识”、“念”、“统摄”诸词为念字所含多义之别示，一心所含三义由此见明，即谓「心，异用众多，乃念、识、统摄三义并现」者也。故师曰：『念非唯一单用，可转为识念、意念等』。以“统摄”一词说明此义曰：『统摄即意念，应当洞察其所指』。此名称非仅为意念而设，亦含意为非纯意念者之义。其明易见特点，在于所摄内容之通达、清晰，非明即暗。
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174. Kāyekadesepi kāya-saddo vattatīti āha ‘‘hatthena vā’’tiādi. Paharaṇenāti satthena. Satthañhi paharanti etenāti paharaṇanti vuccati. Kammunā bajjhatīti pāṇātipātakammunā bajjhati, pāṇātipātakammassa siddhanti vuttaṃ hoti. Yo koci maratūti ettha yassa kassaci ekasseva jīvitindriyavisayā vadhakacetanā pavattati, na pahārapaccayā marantasseva jīvitindriyavisayā, nāpi samūhassāti veditabbā. Ubhayathāpīti uddesānuddesānaṃ vasena. Vadhakacittaṃ paccuppannārammaṇampi jīvitindriyaṃ pabandhavicchedanavasena ārammaṇaṃ katvā pavattatīti āha ‘‘pacchā vā teneva rogenā’’tiādi. Yena hi pabandho vicchijjati, tādisaṃ payogaṃ nibbattentaṃ tadā vadhakacittaṃ pavattantaṃ paharitamatteyeva kammunā bajjhati. Manussaarahantassa ca puthujjanakāleyeva satthappahāre vā vise vā dinnepi yadi so arahattaṃ patvā teneva marati, arahantaghātako hotiyeva. Yaṃ pana puthujjanakāle dinnaṃ dānaṃ arahattaṃ patvā paribhuñjati, puthujjanasseva taṃ dinnaṃ hoti.
「身体部分亦称身体」，如言「以手」者。所谓“击”即打之意，“老师”亦可作打，此是故称“击”。谓杀之业为杀业，即以杀生之业为境界。意指杀者即于某人之生命感官上起杀意，非因被击打而生死，亦非同众体之意。所谓‘双重此义’，依上下文次第明白此意。此杀意生起于相关对象，且因断绝关系而起，谓之“之后由同一病痛所生”。此如因断开纽带而发生类似状况，杀意随即产生，并以杀业瓦解之力击破。即若人间或阿拉汉之初期，或禅定中，若因导师离去而亡，谓其即为杀阿拉汉者。若平凡人享受赠施后得阿拉汉，赠施即为平凡人的赠与。
Nanu ca yathā arahattaṃ patvā paribhuttampi puthujjanakāle dinnaṃ puthujjanadānameva hoti, evaṃ maraṇādhippāyena puthujjanakāle pahāre dinne arahattaṃ patvā teneva pahārena mate kasmā arahantaghātakoyeva hoti, na puthujjanaghātakoti? Visesasabbhāvato. Dānañhi deyyadhammassa pariccāgamattena hoti. Tathā hi dānacetanā cajitabbaṃ vatthuṃ ārammaṇaṃ katvā cajanamattameva hoti, aññasantakakaraṇaṃva tassa cajanaṃ, tasmā yassa taṃ santakaṃ kataṃ, tasseva taṃ dinnaṃ hoti, na evaṃ vadho. So hi pāṇo pāṇasaññitā vadhakacetanā upakkamo tena maraṇanti imesaṃ pañcannaṃ aṅgānaṃ pāripūriyāva hoti, na apāripūriyā. Tasmā arahattaṃ pattasseva maraṇanti arahantaghātakoyeva hoti, na puthujjanaghātako. Yasmā pana ‘‘imaṃ māremī’’ti yaṃ santānaṃ ārabbha māraṇicchā, tassa puthujjanakhīṇāsavabhāvena payogamaraṇakkhaṇānaṃ vasena satipi santānabhede abhedoyeva, yadā ca atthasiddhi, tadā khīṇāsavabhāvo, tasmā arahantaghātakoyeva hotīti niṭṭhamettha gantabbaṃ.
岂非即使得阿拉汉后依然共享平凡人赠与，亦会如平凡人所述？若以死意决定，阿拉汉得果后放弃平凡人所得，何以称阿拉汉杀者，非为平凡人杀者乎？此因特殊之性质也。赠与业因所应付之财物而起，犹如施赠生起决定心，仅限于所放弃之境界，不生于他境。故得果者仅成其所为之因，不作他用，而所谓杀杀者，谓杀生业之缘故。如此而已。此五因之死，谓以业为满，非业未满。故得果即死者，谓阿拉汉杀者，不是平凡人杀者。因杀意起于“我杀此人”的意念，彼意生灭之时，便为阿拉汉杀者，因其无有染污所成，故当止。
Aññacittenāti avadhādhippāyena amāretukāmatācittena. Natthi pāṇātipātoti amāretukāmatācittena pahaṭattā. Kiñcāpi paṭhamappahāro na sayameva sakkoti māretuṃ, dutiyaṃ pana labhitvā sakkonto jīvitavināsanahetu hoti, tasmā ‘‘payogo tena ca maraṇa’’nti iminā saṃsandanato paṭhamappahāreneva kammabaddho yutto, na dutiyena tassa aññacittena dinnattā. Tena vuttaṃ ‘‘ubhayehi matepi paṭhamappahāreneva kammunā baddho’’ti.
异心是指以杀意为主的意念，且不得杀即是由于杀意缺乏。且初遇杀业非自立可杀，若因得杀意则导致生命毁灭。故曰「以此因缘致死」，由此理解，初遇杀意即为恶业束缚，非为他意杀业为缘。由此言：「二亡的生命，唯一因缘即为初遇杀意的业力所系」。
Kammāpattibyattibhāvatthanti ānantariyādikammavibhāgassa pārājikādiāpattivibhāgassa ca vibhāvanatthaṃ. ‘‘Eḷakaṃ māremī’’ti pavattacetanāya pubbabhāgattā ‘‘imaṃ māremī’’ti sanniṭṭhāpakacetanāya tadā sannihitattā yathāvatthukaṃ kammabaddho hotiyevāti āha ‘‘imaṃ vatthuṃ māremīti cetanāya atthibhāvato’’tiādi. Sabbattha hi purimaṃ abhisandhicittaṃ appamāṇaṃ tena atthasiddhiyā abhāvato, vadhakacittaṃ pana tadārammaṇañca jīvitindriyaṃ anantariyādibhāve pamāṇanti daṭṭhabbaṃ. Ghātako ca hotīti pāṇaghātako hoti, pāṇātipātakammunāva baddho hotīti attho. Pubbe vuttanayeneva veditabbanti yathākkamaṃ pārājikathullaccayapācittiyāni veditabbāni. ‘‘Mātāpituarahantānaṃ aññataraṃ māremī’’ti guṇamahantesu pavattapubbabhāgacetanāya dāruṇabhāvato tathāvidhapubbabhāgacetanāparivārā sanniṭṭhāpakacetanā dāruṇāva hotīti āha – ‘‘idha pana cetanā dāruṇā hotī’’ti. Iminā ca ‘‘eḷakaṃ māressāmī’’ti mātāpituādīnaṃ māraṇepi pubbabhāgacetanāya adāruṇattā aññathā pavattaānantariyakammato evaṃ pavattānantariyassa nātidāruṇatā vuttāva hotīti daṭṭhabbā.
此文论及业果之内外差别，详述不犯律戒、巴拉基咖误犯等种类。所谓“以杀此人为因”的意念，以前因果意宣示为根本依止。若由于杀意已成，则生业果相，彼时必生杀业力，遂成为杀人者，特指杀生业束缚者。依先前所说，诸违规律仪者悉可知。如「母父长老中杀此人」等，因恶念初发而带有残暴状态，随后持续恶意，便成恶业果。此处又云：杀死母父等之行为，其恶意前因极为严酷，故遂作恶行为。因此文亦说，恶意或为初发而已，或由殊死业时发生严重恶意，非为轻微者。
Lohitakanti lohitamakkhitaṃ. Kammaṃ karonteti yuddhakammaṃ karonte. Yathādhippāyaṃ gateti yodhaṃ vijjhitvā pitari viddhe. Idañca yathādhippāyaṃ tena tathāviddhabhāvadassanatthaṃ vuttaṃ. Ayathādhippāyaṃ pana ujukameva gantvā pitari viddhepi maraṇādhippāyena attanāva katappayogattā nevatthi visaṅketoti vadanti. Ānantariyaṃ pana natthīti pitaraṃ uddissa katappayogābhāvato.
血色者，即沾染红血色之义。作业即作战斗业。正如杀父行为，视乎意念是否适合，或明知如是杀父。若行为不适合则不算杀父，如杀父罪不成立者。若行为适合则为杀父业。谓此不可混淆。约定业果有无，以杀父意念与行为是否相合为别。无适合意念则无杀父之称。此适合意念之缺乏，故谓无适合者。
Adhiṭṭhāyāti mātikāvasena āṇattikapayogakathāvaṇṇanā『指定后』者，依论母而作的命令加行论之解说。
Evaṃvijjhāti evaṃ dhanuṃ kaḍḍhetvā vijjha. Evaṃ paharāti evaṃ daḷhaṃ asiṃ gahetvā pahara. Evaṃ ghātehīti evaṃ kammakāraṇaṃ katvā mārehi. Majjheti hatthino piṭṭhimajjhe. Etenāti ‘‘adhiṭṭhahitvā āṇāpetī’’tiādinā. Tatthāti āṇattikappayoge.
如是割断称作割断。以刀砍击称作砍击。施以损害称为损害，是由行为做出的，由魔所作。从中心部位称为象背的中间。以此为基，说“用力稳固地汇聚”（adhitthahitvā āṇāpetī）等语。在此意指稳定的用具结合。
Kiñcāpi kiriyaviseso aṭṭhakathāsu anāgato, pāḷiyaṃ pana ‘‘evaṃ vijjha, evaṃ pahara, evaṃ ghātehī’’ti kiriyāvisesassa parāmaṭṭhattā ācariyaparamparāya ābhataṃ kiriyāvisesaṃ pāḷiyā saṃsandanato gahetvā dassento ‘‘aparo nayo’’tiādimāha. Chedananti hatthādichedanaṃ. Bhedananti kucchiādiphālanaṃ. Atha vā usunā vijjhanaṃ, asinā chedanaṃ, muggarādīhi sīsādibhedananti evamettha attho daṭṭhabbo. Saṅkhamuṇḍakanti saṅkhamuṇḍakammakāraṇaṃ. Taṃ karontā uttaroṭṭhaubhatokaṇṇacūḷikagalavāṭakaparicchedena cammaṃ chinditvā sabbakese ekato gaṇṭhiṃ katvā daṇḍakena paliveṭhetvā uppāṭenti, saha kesehi cammaṃ uṭṭhahati, tato sīsakaṭāhaṃ thūlasakkharāhi ghaṃsitvā dhovantā saṅkhavaṇṇaṃ karonti. Evamādīti ādi-saddena bilaṅgathālikaṃ rāhumukhaṃ jotimālikaṃ hatthapajjotikaṃ erakavattikaṃ cīrakavāsikaṃ eṇeyyakaṃ baḷisamaṃsikaṃ kahāpaṇikaṃ khārāpatacchikaṃ palighaparivattikaṃ palālapīṭhakanti evamādiṃ sabbaṃ kammakāraṇaṃ saṅgaṇhāti.
虽然注疏尚未说明行为的特殊性，但巴利语中“如此割断，如此砍击、如此损害”等用语反映行为的差别，且继承自老师的口传传统，说明行为的特殊性。据此，所谓切断是指用手等割断，破坏是指用棍棒等打断。用刀割断，用锤击打等造成头颅等骨头破裂也是此义。关于断角之类，指砍断角角的行为。此处所说的断角行为包括割割兽头皮的动作、用棒杖将头发皮肤切开并结成结，然后用杆子卷绕，将头发皮肤拉起，随后打击头皮使其泛白清洁，进行染色。这种仪式称为断角行为。以上用语如“斑纹形”、“蛇皮形”、“日光形”、“象光”等都是特定的行为名称；诸如“剃头形”、“刀圈形”、“环围形”、“流苏垂饰形”等都是割断头发与皮肤制作装饰物的活动名称，这些都是各种行为之总称。
Tattha (a. ni. aṭṭha. 2.2.1) bilaṅgathālikanti kañjiyaukkhalikakammakāraṇaṃ. Taṃ kammaṃ karontā sīsakapālaṃ uppāṭetvā tattaṃ ayoguḷaṃ saṇḍāsena gahetvā tattha pakkhipanti, tena matthaluṅgaṃ pakkuthitvā upari uttarati. Rāhumukhanti rāhumukhakammakāraṇaṃ. Taṃ karonto saṅkunā mukhaṃ vivaritvā antomukhe dīpaṃ jālenti, kaṇṇacūḷikāhi vā paṭṭhāya mukhaṃ nikhādanena khaṇanti, lohitaṃ paggharitvā mukhaṃ pūreti. Jotimālikanti sakalasarīraṃ telapilotikāya veṭhetvā ālimpenti. Hatthapajjotikanti hatthe telapilotikāya veṭhetvā dīpaṃ viya pajjālenti. Erakavattikanti erakavattakammakāraṇaṃ. Taṃ karontā heṭṭhāgīvato paṭṭhāya cammavaṭṭe kantitvā gopphake pātenti, atha naṃ yottehi bandhitvā kaḍḍhanti, so attanova cammavaṭṭe akkamitvā patati. Cīrakavāsikanti cīrakavāsikakammakāraṇaṃ. Taṃ karontā tatheva cammavaṭṭe kantitvā kaṭiyaṃ ṭhapenti, kaṭito paṭṭhāya kantitvā gopphakesu ṭhapenti, uparimehi heṭṭhimasarīraṃ cīrakanivāsananivatthaṃ viya hoti. Eṇeyyakanti eṇeyyakammakāraṇaṃ. Taṃ karontā ubhosu kapparesu ca jaṇṇukesu ca ayavalayāni datvā ayasūlāni koṭṭenti, so catūhi ayasūlehi bhūmiyaṃ patiṭṭhahati, atha naṃ parivāretvā aggiṃ karonti, taṃ kālena kālaṃ sandhito sūlāni apanetvā catūhi aṭṭhikoṭīhiyeva ṭhapenti.
其中（参考A.N.八二一）斑纹形指的是弯钩形剃发行为。施行此行为者将头顶皮肤掀起，用沙土涂抹，将其投掷后用力抬起。蛇口形指的是打开口部顶角，向内燃点火焰，用头发遮挡面部，然后用手指挖掘面部，将红色涂满全面。日光形指涂满全身油脂后摩擦。象光形则是用手涂油脂并点如灯火。刀圈形指的是用刀贴近皮肤切开皮环折断后投掷，之后用绳索捆绑切断的皮环，皮环断裂后落下。流苏垂饰形指在皮环处切割后将其搭在披肩上，形成上下排列似披巾的样式。环绕形指的是将金属及珠环穿透两耳并固定，形成用铁钉固定地面的稳固饰物。流苏垂饰形指行动时割断锁骨及骨头，用头发缠绕抓取，看似带有肉块，然后用头发跳跃旋转形成流苏状，再将其绑紧。
Baḷisamaṃsikanti ubhatomukhehi baḷisehi paharitvā cammamaṃsanahārūni uppāṭenti. Kahāpaṇikanti sakalasarīraṃ tikhiṇāhi vāsīhi koṭito paṭṭhāya kahāpaṇamattaṃ kahāpaṇamattaṃ pātentā koṭṭenti. Khārāpatacchikanti sarīraṃ tattha tattha āvudhehi paharitvā kocchehi khāraṃ ghaṃsanti, cammamaṃsanahārūni paggharitvā aṭṭhikasaṅkhalikāva tiṭṭhati. Palighaparivattikanti ekena passena nipajjāpetvā kaṇṇachidde ayasūlaṃ koṭṭetvā pathaviyā ekābaddhaṃ karonti, atha naṃ pāde gahetvā āviñchanti. Palālapīṭhakanti cheko kāraṇiko chavicammaṃ acchinditvā nisadapotehi aṭṭhīni bhinditvā kesesu gahetvā ukkhipati, maṃsarāsiyeva hoti, atha naṃ keseheva pariyonandhitvā gaṇhantā palālavaṭṭiṃ viya katvā paliveṭhenti.
坚肉形指用两把刀击打皮肤和肉块并掀开。硬币形指用尖锐的刀割遍全身，割出硬币大小再以刀割断。钢钉形指用金属器具打击身体并用藤枝划破皮肉，形成硬壳骨状。环绕条形指用眼睛盯视，将耳垂处的铁钉砸进地面或绑紧，然后用脚扭转仪式。流苏垂饰形指用割刀切割皮肤和骨头，将毛抓住跳跃，作用如肉块般，然后用头发缠绕做成流苏状。
Vatthuṃ visaṃvādetvā tato aññaṃ māretīti sambandho. Purimapassādīnampi vatthusabhāgato vatthuggahaṇeneva gahaṇanti āha ‘‘purato paharitvā’’tiādi. Cittena ‘‘purato vā’’ti niyamaṃ katvā vā akatvā vā ‘‘purato paharitvā mārehī’’ti vutte sace aññattha paharitvā māreti, lesaṃ oḍḍetvā avuttattā visaṅketova hoti. Cittena pana yattha katthaci paharitvā māraṇaṃ icchantopi sace ‘‘purato paharitvā mārehī’’ti vadati, tassa lesaṃ oḍḍetvā tathā vuttamatthaṃ ṭhapetvā teneva cittena samuṭṭhāpitaviññattikattā manussaviggahapārājikato pariyāyena amuccanato ‘‘aññattha paharitvā māritepi nevatthi visaṅketo’’ti vadanti, keci pana taṃ na icchanti. Vatthuvisesenāti mātuādivatthuvisesena . Kammavisesoti ānantariyādikammaviseso. Āpattivisesoti pārājikādiāpattiviseso.
先挑拨事端，然后再去杀害，乃为因缘。前因愤怒心起，基于此由过去缘起抓取对方，谓之“先打击”，若换为“先打击再杀害”，打击部分未达目的，则有异议。若明知将杀却称“先打击杀害”，断除其缠累，解释义理也定立，以此意趣，由此因果算定为人过失巴拉基及相关罪。不合资缘者也有不同看法。所谓事件差别，是如母子间事件的差别。行为差别是指从伤害到切断等种种行为。过失差别为涉及巴拉基等过失罪。
‘‘Etaṃ gāme ṭhita’’nti gāmo puggalaniyamanatthaṃ vutto, na okāsaniyamanatthaṃ, tasmā okāsaṃ aniyametvā puggalasseva niyamitattā natthi visaṅketo. ‘‘Gāmeye vā’’tiādīsu pana okāsassa niyamitattā aññattha mārite visaṅketo vutto.
“是村庄所立”的说法，是为管理村内人事，非为管理时机。故若不限制时机，单限制人，则性质无异议。若说“村内管理范围”，则限制时机亦为管理，否则有异议。
Tuṇḍenāti khaggakoṭiyā. Tharunāti khaggamuṭṭhinā.
『以喙』者，以剑之尖端也。『以柄』者，以剑之握把也。
‘‘Etaṃ gacchanta’’nti gamanena puggalova niyamito, na iriyāpatho. Tenāha ‘‘natthi visaṅketo’’ti. ‘‘Gacchantamevā’’tiādinā iriyāpatho niyamito. Tenāha ‘‘visaṅketo hotī’’ti.
『此行进者』者，以行进而限定的是人本身，而非威仪。因此说『无所规定』。『唯行进者』等语，则是限定威仪。因此说『乃有所规定』。
‘‘Dīghaṃ mārehī’’ti vuttepi dīghasaṇṭhānānaṃ bahubhāvato itthannāmaṃ evarūpañca dīghanti aññesaṃ asādhāraṇalakkhaṇena aniddiṭṭhattā ‘‘aniyametvā āṇāpetī’’ti vuttaṃ. Tenevāha ‘‘yaṃ kiñci tādisaṃ māretī’’ti. Ettha ca ‘‘cittena bahūsu dīghasaṇṭhānesu ekaṃ niyametvā vuttepi vācāya aniyamitattā aññasmiṃ tādise mārite natthi visaṅketo’’ti vadanti. Parapāṇimhi pāṇasaññitālakkhaṇassa aṅgassa abhāvato nevatthi pāṇātipātoti āha ‘‘āṇāpako muccatī’’ti. Yadi evaṃ okāsaniyame sati kathaṃ pāṇātipātoti? Okāsaṃ niyamentassa tasmiṃ okāse nisinnassa jīvitindriyaṃ ārammaṇaṃ hotīti gahetabbaṃ. Okāsañhi niyametvā niddisanto tasmiṃ okāse nisinnaṃ mārāpetukāmo hoti, sayaṃ pana tadā tattha natthi, tasmā okāsena saha attano jīvitindriyaṃ ārammaṇaṃ na hotīti vadanti.
『Dīghaṃ mārehī』语，虽以长段组成语言表达，然名为«dīgha»者因其多重特征而符号不定，故称“未被约束而释放”。因此说明任何类似性质者皆可称为«māreti»（杀害）。且于心中多方约束长段中的一部分，在语言表达上则有失去约束的现象。谓此无表达方向者为『natthi visaṅketo』。此处论及因缺乏某部位作为手之特征，故谓非杀生，称『āṇāpako muccatī』，意即失手者得以释放。若如此约束部位，何以名为杀生？因约束部位者，其生命根罗即于该处依止，不可他取。此约束部位虽受制而试图破坏，若本人不在此地则无碍，故此论证「不随约束处而害生命」之理。
Adhiṭṭhāyāti mātikāvasena āṇattikapayogakathāvaṇṇanā niṭṭhitā. · 『指定后』者，依论母而作的命令加行论之解说已毕。
Dūtakathāvaṇṇanā使者论之解说。
Evaṃ āṇāpentassa ācariyassa tāva dukkaṭanti sace sā āṇatti yathādhippāyaṃ na gacchati, ācariyassa āṇattikkhaṇe dukkaṭaṃ. Sace pana sā āṇatti yathādhippāyaṃ gacchati, yaṃ parato thullaccayaṃ vuttaṃ, āṇattikkhaṇe tadeva hoti. Atha so taṃ avassaṃ ghāteti, yaṃ parato ‘‘sabbesaṃ āpatti pārājikassā’’ti vuttaṃ, tato imassa taṅkhaṇeyeva pārājikaṃ hotīti evamettha attho gahetabbo. Ācariyena pana heṭṭhā adinnādānakathāyaṃ (pārā. 121) vuttanayeneva ayamattho sakkā viññātunti idha na vutto. Vuttañhi tattha ‘‘āpatti dukkaṭassāti evaṃ āṇāpentassa ācariyassa tāva dukkaṭaṃ. Sace pana sā āṇatti yathādhippāyaṃ gacchati, yaṃ parato thullaccayaṃ vuttaṃ, āṇattikkhaṇe tadeva hoti. Atha taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, yaṃ parato ‘sabbesaṃ āpatti pārājikassā’ti vuttaṃ, tato imassa taṅkhaṇeyeva pārājikaṃ hotīti ayaṃ yutti sabbattha veditabbā’’ti. Tesampi dukkaṭanti ārocanapaccayā dukkaṭaṃ. Paṭiggahitamatteti ettha avassaṃ ce paṭiggaṇhāti, tato pubbeva ācariyassa thullaccayaṃ, na pana paṭiggahiteti daṭṭhabbaṃ. Kasmā panassa thullaccayanti āha ‘‘mahājano hi tena pāpe niyojito’’ti.
说此『āṇāpentassa ācariyassa tāva dukkaṭaṃ』者，意指若手部失误（āṇatti）未照规矩行事，则对老师而言极为恶劣。若依规行则虽犯多罪，依律能化为手误，不算极恶。按《大解》所云，此理总摄在阿違禁之类。授受时若犯极重之罪，尚须承认恶果，此处说明依规行为时虽犯大错，亦成手误，故非极重罪。然若不依规，则生恶业。因故称「mahājano hi tena pāpe niyojito」，大者依之陷入罪业。
Mūlaṭṭhasseva dukkaṭanti idaṃ mahāaṭṭhakathāyaṃ āgatanayadassanamattaṃ, na pana taṃ ācariyassa adhippetaṃ. Tenāha ‘‘evaṃ sante’’tiādi, evaṃ mahāaṭṭhakathāyaṃ vuttanayena atthe satīti attho. Paṭiggahaṇe āpattiyeva na siyāti vadhakassa ‘‘sādhu suṭṭhū’’ti māraṇapaṭiggahaṇe dukkaṭāpatti na siyā, evaṃ anoḷārikavisayepi tāva dukkaṭaṃ hoti, kimaṅgaṃ pana māraṇapaṭiggahaṇeti dassanatthaṃ sañcarittapaṭiggahaṇādi nidassitaṃ. ‘‘Aho vata itthannāmo hato assā’’ti evaṃ maraṇābhinandanepi dukkaṭe sati pageva māraṇapaṭiggahaṇeti adhippāyo. Paṭiggaṇhantassevetaṃ dukkaṭanti avadhāraṇena visaṅketattā imassa paṭiggahaṇapaccayā mūlaṭṭhassa nattheva āpattīti dasseti. Keci pana ‘‘idha vuttadukkaṭaṃ paṭiggaṇhantassevāti ettakameva avadhāraṇena dassitaṃ, na pana mūlaṭṭhassa mahāaṭṭhakathāyaṃ vuttadukkaṭaṃ paṭikkhitta’’nti vadanti. Purimanayeti samanantarātīte avisakkiyadūtaniddese. Etanti dukkaṭaṃ. Yadi evaṃ kasmā pāḷiyaṃ na vuttanti āha ‘‘okāsābhāvenā’’ti. Tattha mūlaṭṭhassa thullaccayavacanato paṭiggaṇhantassa dukkaṭaṃ vattuṃ okāso natthīti okāsābhāvena na vuttaṃ, na pana abhāvatoti adhippāyo.
所谓『Mūlaṭṭhasseva dukkaṭaṃ』，指此种恶果只在大解经文中显现示范，并非老师所意欲。语『evaṃ sante』等即是说明大解经教导者真实意旨。承受时如非恶果，不致有杀生时之恶报，乃至圣弟子承受亦然。此处借说明「若言承受即为恶果」之错解。因承受果报无杀生恶果时故作此解。若云此恶果依「手部缺失」故未被明说。故总结「恶报不在果实中，而在因缘中」。
Āṇattikkhaṇeputhujjanoti ettha anāgate voropetabbajīvitindriyavasena atthasādhikacetanāya pavattattā arahantaghātako jātoti daṭṭhabbaṃ.
『命令时刻的凡夫』者，于此，以将于未来断除命根之意义，由于超过八分之一的思心所已生起运作，故应了知：其已成为杀害阿拉汉者。
Dūtakathāvaṇṇanā niṭṭhitā. · 使者论之解说已毕。
§175
175. Sayaṃ saṅghattherattā ‘‘upaṭṭhānakāle’’ti vuttaṃ. Vācāya vācāya dukkaṭanti ‘‘yo koci mama vacanaṃ sutvā imaṃ dhāretū’’ti iminā adhippāyena avatvā kevalaṃ maraṇābhinandanavaseneva vuttattā ‘‘corāpi nāma taṃ na hanantī’’tiādivācāsupi dukkaṭameva vuttaṃ. Ayamattho etena vuttoti yathā so jānātīti sambandho. Vākyabhedanti vacībhedaṃ. Dvinnaṃ uddissāti dve uddissa, dvinnaṃ vā maraṇaṃ uddissa. Ubho uddissa maraṇaṃ saṃvaṇṇentassa cetanāya ekattepi ‘‘dve pāṇātipātā’’ti vattabbabhāvato balavabhāvaṃ āpajjitvā paṭisandhivipākasamanantaraṃ pavattiyaṃ anekāsupi jātīsu aparāpariyacetanāvasena dukkhuppādanato mahāvipākattā ‘‘akusalarāsī’’ti vuttaṃ. Bahū uddissa maraṇasaṃvaṇṇanepi eseva nayo.
175. 此文中以‘‘upaṭṭhānakāle’’（于护理尊者时）为句首，是由尊者自身称说。就言辞而言，所谓‘恶语’，是指‘若有人听从我语并持守此语’，由此意旨推导下，得出‘连盗贼也不应被杀’等语，也都被视为恶语。此中之意旨即由此显现他已知之义，表明句子不同（vākyabheda）是言语不同（vacībheda）。“二者俱指”表明有二义，即两种对象，且两种均指死亡。若因意念合一表达死亡，相当于须读为“两种杀害”，适用于力量存在、即刻业报生起等诸多命中，以意念不异而致苦生起，故谓为“大恶果”，即“不善之堆”。多种意义中死亡之涵盖，亦同此法理。
Evanti ‘‘sīsaṃ vā chinditvā papāte vā papatitvā’’tiādinā. Ārocitamatteti vuttamatte. Yathā ariyamaggakkhaṇe cattāro satipaṭṭhānā cattāro sammappadhānā ca kiccavasena ijjhanti, evaṃ cetanāya ekattepi kiccavasena anekā pāṇātipātā ijjhantīti āha ‘‘tattakā pāṇātipātā’’ti. Yathā hi attānaṃ sataṃ katvā dassetukāmassa ‘‘sataṃ homi sataṃ homī’’ti kataparikammavasena laddhapaccuppannaparittārammaṇaṃ abhiññācittaṃ satantogadhānaṃ vaṇṇesu ekassa vaṇṇaṃ ārammaṇaṃ katvāpi sataṃ nipphādeti, yathā ca ekassa maraṇe pavattamānāpi vadhakacetanā sakalasarīre uppajjamānaṃ nirujjhamānañca sakalampi jīvitindriyaṃ ekappahāreneva ālambitumasakkuṇeyyattā ṭhānappattaṃ ekadesappavattaṃ jīvitindriyaṃ ārammaṇaṃ katvā ārammaṇabhūtaṃ sakalampi jīvitindriyaṃ vināseti, evameva paccuppannaparittārammaṇāya vadhakacetanāya māretukāmatāya pariggahitasattesu ekasseva jīvitindriye ārammaṇe katepi kiccanipphattivasena sabbepi māritāva honti.
续如‘‘斩首坠崖’’等说，乃称述等量说道之意。如正圣道现时，四念处与四正勤皆以职责而发，亦同此意念合一、职责统一，理应引发多种杀害，故称为‘如是之杀害’。犹如一人自立百计欲示现，称‘我满百乃至百矣’，因施行自觉利益，恒持专一而最终断尽百计；当死亡发生时，施害意念贯穿全身，同时当下丧失全身生命根源，因故作为专一根本而灭灭无余。依此棘敌意念于施害者所专一根本之机能，致其业果悉皆应验，故专心致意施害时所有之众业皆得尽灭。
§176
176.Yesaṃhatthatoti yesaṃ ñātakapavāritānaṃ hatthato. Tesaṃ mūlaṃ datvā muccatīti idaṃ tena katapayogassa puna pākatikabhāvāpādanaṃ avasānaṃ pāpetvā dassetuṃ vuttaṃ. ‘‘Mūlena kītaṃ pana potthakaṃ potthakasāmikānaṃ datvā muccatiyevā’’ti tīsupi gaṇṭhipadesu vuttaṃ. Kenaci pana ‘‘sace potthakaṃ sāmikānaṃ datvā mūlaṃ na gaṇhāti, na muccati attaniyabhāvato amocitattā’’ti vatvā bahudhā papañcitaṃ, na taṃ sārato paccetabbaṃ. Potthakasāmikānañhi potthake dinne aññena kataṃ paṭilabhitvā attanā katapayogassa nāsitattā kathaṃ so na mucceyya, na ca pariccattassa attaniyabhāvo diṭṭhoti. Gaṇṭhipade pana ‘‘sace mūlena kīto hoti, potthakasāmikānaṃ potthakaṃ, yesaṃ hatthato mūlaṃ gahitaṃ, tesaṃ mūlaṃ datvā muccatīti kasmā vuttaṃ. Potthakanimittaṃ mūlassa gahitattā akappiyametaṃ. Yadi hi potthakasāmikassa potthakaṃ datvā sayameva mūlaṃ gaṇheyya, akappiyameva taṃ. Athāpi potthakasāmikassa santikā mūlaṃ aggahetvā sayameva taṃ potthakaṃ jhāpeyya, tathāpi aññā yena saddhādeyyavinipātane āpatti, tasmā evamāhā’’ti vuttaṃ, tampi na sārato paccetabbaṃ. Tasmā gaṇṭhipadesu vuttanayovettha sārato daṭṭhabbo. ‘‘Maraṇavaṇṇaṃ likhissāmā’’ti ekajjhāsayā hutvāti idaṃ tathā karonte sandhāya vuttaṃ, evaṃ pana asaṃvidahitvāpi maraṇādhippāyena tasmiṃ potthake vuttavidhiṃ karontassa pārājikameva.
176.“耶萨姆吒他”（指诸亲属所害之意）者，谓亲属因手所致伤害也。此文以付出根本后得解脱，《波罗提经》三“捆绑”词中有明说。若有人称“若给付书籍主人根本而不获解脱”，即其心存种种辩论，非正者，不待理会。书籍主人因书籍系由他人所致，非自身所为，故不得解脱。言“捆绑”者，若根本系由手握，则付出根本即得解脱。由握持根本作为书籍缘故，则属不当。若将书籍付与主人而亲自执握根本，犹如焚煮书籍一般，若主人因信心衰退惹此罪，则作此议论，亦不应理会。故于“捆绑”之语当辨明理据。言“将写死亡描述”，乃一意明确说法，故当依此论理，虽非明示，然因死亡旨意已依书籍命令实施，而罪当判定为最高犯戒。
Pamāṇeti attanā sallakkhite pamāṇe. Tacchetvāti unnatappadesaṃ tacchetvā. Paṃsupacchinti sabbantimaṃ paṃsupacchiṃ. ‘‘Ettakaṃ ala’’nti niṭṭhāpetukāmatāya sabbantimapayogasādhikā cetanā sanniṭṭhāpakacetanā . Suttantikattherāti vinaye apakataññuno suttantabhāṇakā. Mahāaṭṭhakathācariyatthereyeva sandhāya ‘‘vinayaṃ te na jānantīti upahāsavasena suttantikattherāti vutta’’ntipi vadanti. Ettha ca mahāaṭṭhakathāyaṃ ‘‘āvāṭe niṭṭhite patitvā marantu, aniṭṭhite mā marantū’’ti iminā adhippāyena karontaṃ sandhāya sabbantimā sanniṭṭhāpakacetanā vuttā, mahāpaccarisaṅkhepaṭṭhakathāsu pana paṭhamappahārato paṭṭhāya ‘‘imasmiṃ āvāṭe patitvā marantū’’ti iminā adhippāyena karontassa yasmiṃ yasmiṃ payoge kate tattha patitā maranti, taṃtaṃpayogasādhikaṃ sanniṭṭhāpakacetanaṃ sandhāya ‘‘ekasmimpi kudālappahāre dinne’’tiādi vuttanti tīsupi gaṇṭhipadesu vuttaṃ. Tasmā tena tena pariyāyena aṭṭhakathāvādānaṃ aññamaññāvirodho yutto. Atha vā mahāaṭṭhakathāyaṃ ekasmiṃyeva divase avūpasanteneva payogena khaṇitvā niṭṭhāpentaṃ sandhāya sabbantimā sanniṭṭhāpakacetanā vuttā, itarāsu pana ‘‘imasmiṃ patitvā marantū’’ti adhippāyena ekasmiṃ divase kiñci khaṇitvā aparasmimpi divase tatheva kiñci kiñci khaṇitvā niṭṭhāpentaṃ sandhāya vuttanti. Evampi aṭṭhakathānaṃ aññamaññāvirodho yuttoti amhākaṃ khanti.
“Pamāṇeti”指根据自我所标定之规格。Tacchetvāti，即深切了解、了知之意；Paṃsupacchinti即作最周全说明之意。此皆由充实意志生成，以作为最完整实施之志向。关于“经文随从者”，即律藏中不觉悟的执持经文者。大注疏中专阐释此为“未识律者，故曰经文随从者”，因其行为或言语被讥嘲。又大注疏中有言“在圃地倒地时死去，未倒地而死勿死”，此意为论及意志责任时之专注行为。又大注疏之前言，因不断从事经文随从，故称其意志为“完全落实”。又第一级论说“若一日内毁灭而落实意志，称其为完全落实；亦有一日残留一日落实之说”，足见大注疏内部论述彼此虽有差别，然无抵触，体现宽容包容。又于某日中间突然挖掘以毁灭落实，谓为“完全落实”。他日则分日渐进破坏，逐日落实为基，故称诸多说法无碍，乃我等容纳之理。
Attano dhammatāyāti ajānitvā pakkhalitvā vā. Arahantāpi saṅgahaṃ gacchantīti aññehi pātiyamānānaṃ amaritukāmānampi arahantānaṃ maraṇaṃ sambhavatīti vuttaṃ. Purimanayeti ‘‘maritukāmā idha marissantī’’ti vuttanaye. Tattha patitaṃ bahi nīharitvāti ettha ‘‘imasmiṃ āvāṭeyeva marantūti niyamābhāvato bahi nīharitvā māritepi pārājikaṃ vuttaṃ. Āvāṭe patitvā thokaṃ cirāyitvā gacchantaṃ gahetvā mārite āvāṭasmiṃyeva aggahitattā pārājikaṃ na hotī’’ti vadanti, taṃ pana aṭṭhakathāyaṃ ‘‘patitappayogena gahitattā’’ti vuttahetussa idhāpi sambhavato vīmaṃsitvā gahetabbaṃ. Amaritukāmā vātipi adhippāyassa sambhavato opapātike uttarituṃ asakkuṇitvā matepi pārājikaṃ vuttaṃ. Nibbattitvāti vuttattā patanaṃ na dissatīti ce? Opapātikassa tattha nibbattiyeva patananti natthi virodho. Yasmā mātuyā patitvā parivattitaliṅgāya matāya so mātughātako hoti, na kevalaṃ manussapurisaghātako, tasmā patitasseva vasena āpattīti adhippāyena ‘‘patanarūpaṃ pamāṇa’’nti vuttaṃ. Idaṃ pana akāraṇaṃ. ‘‘Manussabhūtaṃ mātaraṃ vā pitaraṃ vā api parivattaliṅgaṃ jīvitā voropentassa kammaṃ ānantariyaṃ hotī’’ti ettakameva hi aṭṭhakathāyaṃ vuttaṃ.
“Attano dhammatāya”意指不自知而放逸。阿拉汉缘此谓诸不愿害人者，即便他人想害，阿拉汉死亦不障碍。所谓“Purimanaya”指“不愿死亡而将死者”之意。文中“将倒出外”意即“不在规定处死”，因若于境内深度受伤却伏行，则虽在境内释戒无罪，故论者谓“因持伤致死”之故，亦应考虑。非愿死者由此常受思索，理当思量。若非欲死者因意志不能再生，视为最高犯戒。对于“nibbatti”（生起），问是否死之始见？非矛盾。因如母亲被杀，杀者即为大恶业，一切非仅杀人因，故称“死亡量度即为罪业之体现”。此理非常关键。文中亦称“若人为母亲或父亲转体而杀，业为不共罪业”，为大注疏所论。
Tattha ca liṅge parivattepi so eva ekakammanibbatto bhavaṅgappabandho jīvitindriyappabandho ca, na aññoti ‘‘api parivattaliṅga’’nti vuttaṃ. Yo hi liṅge aparivatte tasmiṃ attabhāve bhavaṅgajīvitindriyappabandho , so eva parivattepi liṅge taṃyeva ca upādāya ekajātisamaññā. Na cettha bhāvakalāpagatajīvitindriyassa vasena codanā kātabbā tadaññasseva adhippetattā. Tañhi tattha avicchedavuttiyā pabandhavohāraṃ labhati, itarampi vā bhāvānupālatāsāmaññenāti anokāsāva codanā. Tasmā parivattepi liṅge tasseva ekakammanibbattassa santānassa jīvitā voropanato vohārabhedato so itthighātako vā hotu purisaghātako vā, ānantariyakammato na muccatīti ettakameva tattha vattabbaṃ. Idha pana yaṃyaṃjātikā sattā honti, te maraṇasamaye attano attano jātirūpeneva maranti, nāññarūpena, jātivaseneva ca pācittiyathullaccayapārājikehi bhavitabbaṃ. Tasmā nāgo vā supaṇṇo vā yakkharūpena vā petarūpena vā patitvā attano tiracchānarūpena marati, tattha pācittiyameva yuttaṃ, na thullaccayaṃ tiracchānagatasseva matattā. Teneva dutiyattheravāde maraṇarūpaṃ pamāṇaṃ, tasmā pācittiyanti vuttaṃ. Ayameva ca vādo yuttataro, teneva so pacchā vutto.
于“于体转移”之论，意指即使业力绑定于单一之体、生命根赋，转处存在不变之不可割断之联系，故称“亦含转体”。若无转体，即得彼处解脱，则体与业断裂。因转体，生死之链相续无断，故尽管转体不同，生死当属一连串。故杀人恶业无论杀谁，连转体亦无法免于不共恶业之责，乃业果无遗。依此广大众生均于自行业结果中死去，或以自身所体之身死，若非本身，则另生他身必负通过犯戒之罪。譬如龙、迦楼罗、夜叉、饿鬼等变身亦是，若于异形时死，当属须受悔戒，非轻视为微罪。此义与长老派第二论述死亡秤量相应，故谓悔戒之罪为妥当，此即为正理，后亦复述。
Imināva nayena manussaviggahe nāgasupaṇṇasadise tiracchānagate patitvā attano rūpena mate pācittiyena bhavitabbaṃ. Evaṃ sante pāḷiyaṃ ‘‘yakkho vā peto vā tiracchānagatamanussaviggaho vā tasmiṃ patati, āpatti dukkaṭassa. Patite dukkhā vedanā uppajjati, āpatti dukkaṭassa. Marati, āpatti thullaccayassā’’ti kasmā vuttanti ce? Tattha keci vadanti – yakkho vā peto vāti paṭhamaṃ sakarūpeneva ṭhite yakkhapete dassetvā puna aññarūpenapi ṭhite teyeva yakkhapete dassetuṃ ‘‘tiracchānagatamanussaviggaho vā’’ti vuttaṃ, na pana tādisaṃ tiracchānagataṃ visuṃ dassetuṃ. Tasmā tiracchānagataviggaho vā manussaviggaho vā yakkho vā peto vāti evamettha yojanā kātabbāti. Gaṇṭhipadesu pana tīsupi ‘‘pāḷiyaṃ manussaviggahena ṭhitatiracchānagatānaṃ āveṇikaṃ katvā thullaccayaṃ vuttaṃ viya dissatī’’ti kathitaṃ. Yakkharūpapetarūpena matepi eseva nayoti iminā maraṇarūpasseva pamāṇattā thullaccayaṃ atidissati.
以此方法，关于在人类世界中形迹如那迦或天翅像者，若堕落于非人道，应当以其本形受过失罪责。巴利文云：『夜叉或饿鬼或非人道种类之人堕落此中者，彼堕落则为恶法之过失。堕落者生苦痛，为恶之过失。堕而死，谓为最重过失。』对此为何如此说？其中有人解释：所谓夜叉或饿鬼，初时以相似本形出现，示现夜叉饿鬼形象，后来又现他形，依然示现夜叉饿鬼；故称之为非人道类或夜叉饿鬼。而非人道类或人类世界中者、夜叉或饿鬼，均可如此类比。于《句集》三处中也说：『以人类世界为基，断定非人道者为无间重过失，似乎即为最重过失之状。』即使以夜叉或饿鬼形像为本，此理亦同。若论死亡之状，最重过失之相尤为明显。
Mudhāti amūlena, kiñci mūlaṃ aggahetvāti vuttaṃ hoti. So niddosoti tena tattha katapayogassa abhāvato. Yadi pana sopi tattha kiñci kiñci karoti, na muccatiyevāti dassento āha ‘‘evaṃ patitā’’tiādi. Tattha evanti evaṃ mayā kateti attho. Na nassissantīti adassanaṃ na gamissanti, na palāyissantīti adhippāyo. Vippaṭisāre uppanneti mūlaṭṭhaṃ sandhāya vuttaṃ. Yadi pana pacchimopi labhitvā tattha vuttappakāraṃ kiñci katvā puna vippaṭisāre uppanne evaṃ karoti, tassapi eseva nayo. Paṃsumhi patitvā maratīti abhinavapūrite paṃsumhi pāde pavesetvā uddharituṃ asakkonto tattheva patitvā marati. Jātapathavī jātāti idaṃ sabbathā matthakappattaṃ thirabhāvaṃ dassetuṃ vuttaṃ. Paṃsunā pūrentena pana pādadaṇḍādīhi maddanatāḷanādinā suṭṭhutaraṃ thirabhāvaṃ āpādetvā pakatipathaviyā nibbisese kate jātapathavīlakkhaṇaṃ appattepi muccatiyeva. Opātaṃ haratīti ettha pokkharaṇīsadisattā muccati.
“愚昧”即无根本之意。是故云：因无起因，故未生怒气。如若虽无起因，仍有所为，彼即非解脱，故言：‘如是堕落’。此义乃我所为解。所谓“不灭”者，谓不可见不可行，不必逃避。所谓“反复发生”者，谓立于根本处反复发生。如若堕于尘中，死亡，即因新生之尘，足踏入尘，能复起身，不能脱离，因而身死。所谓生于世间，此为一切所困扰之动摇现象。以尘依足等作完善之遮掩，能较安稳维持动摇，但若以紧随步道者终结，一旦断绝动摇，如此即解脱，若未解脱尤如堕于世俗。若为人所执，必能解除。所谓“脱离摧残”，此指如池塘水中生物得以解脱。
Hatthā muttamatteti oḍḍetvā hatthato muttamatte. Vatiṃ katvāti ettha yadi so pāse vuttappakāraṃ kañci visesaṃ na karoti, attanā katavatiyā viddhaṃsitāya muccati. Thaddhataraṃ vā pāsayaṭṭhiṃ ṭhapetīti thirabhāvatthaṃ aparāya pāsayaṭṭhiyā saddhiṃ bandhitvā vā tameva vā sithilabhūtaṃ thaddhataraṃ bandhitvā ṭhapeti. Daḷhataraṃ vā thirataraṃ vāti etthāpi eseva nayo. Khāṇukanti pāsayaṭṭhibandhanakhāṇukaṃ. Sabbattheva māraṇatthāya katappayogattā na muccati. Vippaṭisāre uppanneti mūlaṭṭhasseva vippaṭisāre uppanne.
“手藏其解”意指手藏于解中。谓若其处于捆绑状态，若未做特异行为，则以己所作之解脱受持而获解脱。若作较轻之绑缚，则以较轻绑缚缚连或以柔软之绑缚固定。或作较紧或较松等，同理。所谓“钳”，即绑缚之扣钩。无论处处皆因死亡目的之捆绑行为，故不会获解脱。所谓“反复发生”，指即如麻绳根本处反复发生事件。
Tena alātena…pe… na muccatīti ettha ‘‘pubbe katappayogaṃ vināsetvā pacchā kusalacittena payoge katepi na muccatīti idaṃ sandhāya gantabba’’nti tīsupi gaṇṭhipadesu vuttaṃ. Ayaṃ panettha adhippāyo yutto siyā – āditoyeva māraṇatthāya katappayogattā katapariyositāya pāsayaṭṭhiyā tappaccayā ye ye sattā marissanti, tesaṃ tesaṃ vasena paṭhamataraṃyeva pāṇātipātakammasiddhito pacchā kusalacittena aññathā katepi na muccatīti. Rajjuketi khuddakarajjuke. Sayaṃ vaṭṭitanti bahurajjuke ekato katvā attanā vaṭṭitaṃ. Ubbaṭṭetvāti te rajjuke visuṃ visuṃ katvā. Garukataraṃ karotīti atibhāriyaṃ karoti. Pariyesitvā katanti araññaṃ gantvā rukkhaṃ chinditvā tacchetvā kataṃ.
以此懈怠……不获解脱者，是故称：『若前时业缚断尽，后又以善心修行，设虽作业亦不获解脱，此理须遵循。』此理于三处《句集》中说。此说与此处之判断相合：业缚于死业因缘所造，依此为条件，诸众生死时，第一业杀生已成罪，后虽以善心行造他业，亦不得解脱。所谓“绳”，小绳。所谓“缠”，以多绳绑缚，单一缠绕，自己绕成环状。所谓“揪”，指细绳之结。所谓“重”，指极重之举动。所谓“周旋”，指至森林中，砍伐树木，击断枝叶所作之业。
§177
177.Ālambanarukkho vāti tatthajātakaṃ sandhāya vuttaṃ. Tadatthamevāti māraṇatthameva. Visamaṇḍalanti mañcapīṭhādīsu ālittaṃ visamaṇḍalaṃ. Vatvā asiṃ upanikkhipatīti ettha mukhena avatvā vuttappakāraṃ manasā cintetvā upanikkhipanepi eseva nayo. Purimanayenāti ‘‘yesaṃ hatthato mūlaṃ gahita’’ntiādinā. Sarīrassa virūpabhāvakaraṇato kuṭṭhādi visabhāgarogo nāma, jīvitappavattiyā vā asabhāgattā ananukūlattā gaṇḍapiḷakādi yo koci jīvitappavattipaccanīko visabhāgarogo.
关于“倚树”章讲述时所说。意指死亡原因。所谓不平整之圆盘，犹如床座等所覆盖之不平之圆盘。谓以口向下置物，依思惟所作方法放置，亦属此理。所谓“前手”者，谓用手握住树根等。因身体之变形所致之痣，名之为“尸斑”等异病，或因生命阿赖耶流转不顺利而生，称为不吉病。
§178
178.Paraṃvā amanāparūpanti ettha amanāpaṃ rūpaṃ etassāti amanāparūpoti bāhiratthasamāso daṭṭhabbo. Manāpiyepi eseva nayoti etena manāpikaṃ rūpaṃ upasaṃharatīti ettha paraṃ vā manāparūpaṃ tassa samīpe ṭhapeti, attanā vā manāpiyena rūpena samannāgato tiṭṭhatītiādi yojetabbanti dasseti. Teneva aññatarasmiṃ gaṇṭhipade vuttaṃ –
所谓“旁边体”者，谓此处应理解为外部样貌。谓以此称之为“旁边之体”，即于此之旁边设置，或者本体以旁边之形相围绕，述此理示意。于此另有句集中所说：
‘‘Mamālābhena esitthī, maratūti samīpago;
“因追求财物而来到此处者，是死亡的邻近；
Duṭṭhacitto sace yāti, hoti so itthimārako.
若其心邪恶而堕落，便变成女人之敌。”
‘‘Bhikkhatthāya sace yāti, jānantopi na mārako;
“若为乞食而来，虽知情状，却非女人之敌；
Anatthiko hi so tassā, maraṇena upekkhako’’ti.
此人对那（女人）无益，死时亦不留恋。”
Aparampi tattheva vuttaṃ –
又此处曾有言说——
‘‘Viyogena ca me jāyā, jananī ca na jīvati;
“因分别而我而生，母亲也不复存活；
Iti jānaṃ viyuñjanto, tadatthī hoti mārako.
由此分别清楚者，魔便即随之作祟。
‘‘Pabbajjādinimittañce, yāti jānaṃ na mārako;
‘出家等缘起时，虽有分别却非魔；
Anatthiko hi so tesaṃ, maraṇena upekkhako’’ti.
盖其无益，生死之魔以死为无碍’者是也。
Alaṅkaritvā upasaṃharatīti ‘‘alābhakena sussitvā maratū’’ti iminā adhippāyena upasaṃharati. Teneva ‘‘sace uttasitvā marati, visaṅketo’’ti vuttaṃ. Alābhakena sussitvā maratīti ettha ca pārājikanti pāṭhaseso daṭṭhabbo. Kuṇapagandhā cāti ahiādikuṇapānaṃ gandhā. Haṃsapupphanti haṃsādīnaṃ pakkhalomaṃ sandhāya vadati.
谓以此语『死于无所得故』为终结。此以此因意涵集结。《若以绝望之念而死，是无迷惑》文亦云。此处『死于无所得』，应视为罚犯巴拉基戒之辞。『臭脏臭秽』者，指有害恶臭之气味。『天鹅播花』喻天鹅等洒落羽毛之状。
§179
179.Asañciccāti idaṃ maraṇasaṃvattanikaupakkamassa asallakkhaṇaṃ sandhāya vuttanti āha ‘‘iminā upakkamenā’’tiādi. Ajānantassāti idaṃ pana maraṇasaṃvattanikaupakkamakaraṇassa ajānanaṃ sandhāya vuttanti āha ‘‘iminā ayaṃ marissatī’’tiādi. Namaraṇādhippāyassāti idaṃ upakkamaṃ jānantassapi maraṇādhippāyassa abhāvaṃ sandhāya vuttanti āha ‘‘maraṇaṃ anicchantassā’’tiādi.
179.谓此为死亡起因中所具小区别，名为‘病’。『以此病故』等语讲其义。『无知者』指造致死病原因无知，谓『此者将死』等。『死因消失者』谓死因消灭，如语云『死不愿生』等。
Padabhājanīyavaṇṇanā niṭṭhitā. · 词义分别之解说已毕。
Pakiṇṇakakathāvaṇṇanā杂论之解说。
Domanassacittenevabhaṇatīti iminā sanniṭṭhāpakacetanā dukkhavedanāya sampayuttā evāti dasseti. Sukhabahulatāya hi rājāno hasamānāpi ‘‘ghātethā’’ti vadanti, hāso pana nesaṃ anatthavūpasamādiaññavisayoti sanniṭṭhāpakacetanā dukkhavedanāya sampayuttā eva. Sati pana domanasse kathaṃ taṃ nappakāsatīti āha ‘‘sukhavokiṇṇattā’’tiādi, pubbāpariyavasena ubhosu passesu uppajjanakasukhehi ākiṇṇattā uppannassa ca domanassassa anuppabandhanena pavattiyā abhāvato tadā uppannampi domanassaṃ nappakāsatīti attho.
谓此乃悲伤心意之代表意图，与苦痛相联。王即使多乐亦言‘杀之’，彼笑并非无意义，只是非彼乐趣实质所在，仍为悲伤心意相联结。若念中无悲伤，如何不显露？以‘乐之满溢’等语说明。前后比较时，虽同时生缘乐，然因先无联缘之乐故，后续悲伤不可忽视即此义。
Vinītavatthuvaṇṇanā决断事释义
§180
180.Maraṇatthikāva hutvāti imassa kāyassa bhedena saggapāpanādhippāyattā atthato maraṇatthikāva hutvā. Maraṇatthikabhāvaṃ ajānantāti evaṃ adhippāyino maraṇatthikā nāma hontīti attano maraṇatthikabhāvaṃ ajānantā. Na hi te attano cittappavattiṃ na jānanti. Vohāravasenāti pubbabhāgavohāravasena, maraṇādhippāyassa sanniṭṭhāpakacetanākkhaṇe karuṇāya abhāvato kāruññena pāse baddhasūkaramocanaṃ viya na hotīti adhippāyo. Yathāyunāti vuttamevatthaṃ yathānusandhināti pariyāyantarena vuttaṃ, yathānusandhinā yathāyuparicchedenāti vuttaṃ hoti. Atha vā yathānusandhināti yathānuppabandhena, yāva tasmiṃ bhave santānassa anuppabandho avicchinnappavatti hoti, tāva ṭhatvāti vuttaṃ hoti.
180. 论谓以此身体之分裂而成为死亡之义，谓受天苦恶之统摄，实则成为死亡之义。所谓未了知死亡之义，即此统摄者不知自身所成死亡之义。盖其未识自己内心之流转而为如此。谓行为之延续，乃依前行业之延续而言。死亡统摄之现起本意，因缺慈悲而非慈悲，犹束缚猪兽之锁链不能解脱，乃为统摄。所谓如其寿命者，指据所说真实义，并以同义转述；所谓相应推演，亦是如是所说。又所谓以相应之推理，意即以连接其间之因果法则说明，直到此生命连绵不断且因果相续未断为止，则称之为“存续”。
Appaṭivekkhitvāti anupaparikkhitvā. Uddhaṃ vā adho vā saṅkamantīti pacchā āgatānaṃ okāsadānatthaṃ nisinnapāḷiyā uddhaṃ vā adho vā gacchanti. Paccavekkhaṇakiccaṃ natthīti pacchā āgatehi upaparikkhaṇakiccaṃ natthi. Heṭṭhā kismiñci vijjamāne sāṭakaṃ vali na gaṇhātīti āha ‘‘tasmiṃ vali na paññāyatī’’ti. Paṭivekkhaṇañcedaṃ gihīnaṃ santakeyevāti daṭṭhabbaṃ.
所谓“缺乏审察”，谓未加检查。上升或下降之争，则谓坐于后方台阶之人为获取方便之处，或往上或往下行走。谓对后至者无审查之事，即入门检察义无。对较低处有人发声说有蛇时，不取为真，称“那处非蛇”。如是若此审察为家人的安危则须审察者，其义当观察。
Pāḷiyaṃ musale ussiteti aññamaññaṃ upatthambhetvā dvīsu musalesu ussitesūti attho. Udukkhalabhaṇḍikanti udukkhalatthāya ānītaṃ dārubhaṇḍaṃ. Paṭibaddhanti bhojanapaṭibaddhaṃ, bhojanantarāyanti vuttaṃ hoti.
“杵杵”者，意指互相支撑的两根杵状物。所谓“苦木具”，即为适用于苦受之木具。谓“被缚”，指被餐食所缚，记为餐食障碍之义。
§181
181.Aggakārikanti ettha kārikā-saddassa bhāvavacanattā ‘‘aggakiriya’’nti atthaṃ vatvāpi yasmā kiriyaṃ dātuṃ na sakkā, tasmā dānasaṅkhātāya aggakiriyāya yuttaṃ piṇḍapātameva idha upacāravuttiyā ‘‘aggakiriyā’’ti gahetabbanti āha ‘‘paṭhamaṃ laddhapiṇḍapāta’’ntiādi.
181. 所谓“火功”，此处由于“功”语含义不明，分别为“火作用”而言。因无法施与故，故作为施与之代称，将“火作用”仅限于乞食中之施供，称之为“火功”，如说“初得之乞食”等。
§182-183
182-183.Daṇḍamuggaranti nikhādanamuggaraṃ. Vibhattibyattayenāti vibhattivipariṇāmena. Visesādhigamoti samādhi vipassanā ca ativiya pākaṭattā ‘‘hatthappatto viya dissatī’’ti vuttaṃ. Upacchindatīti ‘‘visesādhigamassa vikkhepo mā hotū’’ti āhāraṃ upacchindati. Visesādhigamanti lokuttaradhammapaṭilābhaṃ. Byākaritvāti ārocetvā. Upacchindati, na vaṭṭatīti yasmā sabhāgānaṃ lajjibhikkhūnaṃyeva ariyā attanā adhigatavisesaṃ tādise kāraṇe sati ārocenti, te ca bhikkhū appatirūpāya anesanāya paccayaṃ na pariyesanti, tasmā tehi pariyesitapaccaye kukkuccaṃ uppādetvā āhāraṃ upacchindituṃ na vaṭṭatīti attho. Sabhāgānañhi byākatattā upacchindituṃ na labhati. Te hi kappiyakhettaṃ. Teneva ‘‘sabhāgānañhi lajjibhikkhūnaṃ kathetuṃ vaṭṭatī’’ti idaṃ ‘‘upacchindati, na vaṭṭatī’’ti imassa kāraṇaṃ dassentena vuttanti tīsupi gaṇṭhipadesu vuttaṃ.
182-183.“棒锤”者，谓摧毁所用之锤。所谓“拆散远离”，即拆离之反义。所谓“功德之得”，即定与慧堪比棒可见之显现。谓“不中断”，言“休止”（定功德）无坏坏之义。所谓功德之得，意指超越世俗之法之获利。所谓“说明”，即宣告。 “中断、不循环”，意谓如同在赞叹之众中，羞愧乞士皆持有自身所得功德，山呼之故，当时指出众毕竟不足以执持，其后由此引发忧恼故不得中断。因资粮州在，不得中断。众中之赞扬故不能破坏。以上即所谓“中断、不得循环”的原因，在三经卷上皆有记载。
Atha vā visesādhigamaṃ byākaritvāti idaṃ visesassa adhigatabhāvadassanatthaṃ vuttaṃ. Adhigamantarāyaṃ asaṅkanteneva ca āhārupacchedo kātabboti anuññātattā adhigatena na kātabboti dassetuṃ ‘‘visesādhigamaṃ byākaritvā āhāraṃ upacchindati, na vaṭṭatī’’ti vuttaṃ. Kiṃ pana ariyā attanā adhigatavisesaṃ aññesaṃ ārocentīti imissā codanāya ‘‘sabhāgānañhi lajjibhikkhūnaṃ kathetuṃ vaṭṭatī’’ti vuttaṃ. Ayamettha yuttataroti amhākaṃ khanti, gaṇṭhipadepi ayamattho dassitoyevāti. Bhaṇḍakaṃ dhovantāti cīvaraṃ dhovantā. Dhovanadaṇḍakanti bhaṇḍadhovanadaṇḍaṃ.
又或谓说明功德之得者，此为为显示所入功德之现相所说。因不相误断，食断不作，以显示“说明功德之得，虽食断而不坏坏”之说。值众圣者自行所得功德而赞之，作此号召曰“可为羞愧乞士歌颂”，此乃恰当为我等敬礼之意。谓连称义已现于缰绳语。所谓“洗衣”，指洗袈裟。所谓“洗棒”，指洗执物之棒。
§184
184.Ahaṃ kukkuccakoti ‘‘mama kiriyāya mareyya nu kho, no vā’’ti evaṃ jātakukkuccako. Sabbatthāpi panettha evarūpesu vatthūsu amate thullaccayassa vuttattā tena katappayogena dukkhavedanā uppajjatu vā mā vā, pārājikāya abhāvato bhagavato vacanena thullaccayamevāti vadanti.
一段讲述心意烦恼的情形：有人忧愁不已，思惟说『我是否该为自己的业行而死呢，还是不该？』此即为念头烦恼。无论何处何种情境，因不存在永恒不变的东西，因烦恼所致的苦感或生或不生，皆与业的作用有关。鉴于无巴拉基戒律中严禁的失戒，世尊言说烦恼即为心恼之因。
§185
185. Gabbho patati etenāti gabbhapātanaṃ, tādisaṃ bhesajjaṃ. Tenāha ‘‘yena paribhuttenā’’tiādi . ‘‘Maraṇavaṇṇaṃ vā saṃvaṇṇeyyā’’ti vuttattā pariyāyato āpattimokkho na hotīti āha ‘‘pariyāyo nāma natthī’’ti.
“胎儿坠落”之语是指胎儿坠落之事，与此相关有所谓的药剂。文本提及『由遭轻慢者』等语义，说明有“死亡的外观”之说，强调若论重大戒法责任，若只因表面形式所谓的变化而犯戒罪，不应视为巴拉基戒律中的过失，故说“并无这种通称”。
Gabbhaṃ na gaṇhātīti gabbhaṃ na dhāreti. Vātena pāṇakehi vā gabbho vinassanto kammaṃ vinā na nassatīti adhippāyena ‘‘dvīhākārehī’’ti vuttaṃ. Dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.26) pana ‘‘gabbho hi vātena pāṇakehi kammunā cāti tīhi kāraṇehi vinassatī’’ti vatvā ‘‘kammunā vinassante pana buddhāpi paṭibāhituṃ na sakkontī’’ti vuttaṃ. Tattha vātena pāṇakehi vā gabbhe vinassante na purimakammunā okāso kato, apica tappaccayā kammaṃ vipaccati, sayameva pana kammunā okāse kate na ekantena vāto pāṇakā vā apekkhitabbāti iminā adhippāyena kammassa visuṃ kāraṇabhāvo vuttoti daṭṭhabbaṃ. Pāṇakā khāditvā antaradhāpentīti yojetabbaṃ. Avijāyanatthāya bhesajjaṃ dentassa kucchiyaṃ uppajjitvā vinassissantīti iminā adhippāyena dinne opātakkhaṇanādīsu viya kammabaddho, kucchiyaṃ na uppajjissantīti iminā pana adhippāyena dinne nevatthi kammabaddho.
“不执持胎儿”者，指不持住、不护持胎儿之义。以风、手等意外力量而毁灭胎儿，若无业力因缘则胎儿不会灭。如经说，胎儿由三种缘起而毁坏，虽有业力，但连佛亦不能阻止此业的成熟。此处强调毁坏胎儿不是基于前业果报，而是风与手等因缘巧合所致，因而胎儿之死显现为业的辅助缘。胎儿胎中若生病因持药针灾祸，实为业力所缚，若无业力则针不发生。
Sahadhammikānanti ekassa satthuno sāsane sahasikkhamānadhammānaṃ. Pañcannampi vivaṭṭanissitasīlattā ‘‘samasīlasaddhāpaññāna’’nti vuttaṃ. Ñātakapavāritaṭṭhānatoti attano tesaṃ vā ñātakapavāritaṭṭhānato. Gilānassatthāya appavāritaṭṭhānatopi viññattiyā anuññātattā katāpi akatā viyāti akataviññatti, ‘‘vada, bhante, paccayenā’’ti evaṃ akatapavāraṇaṭṭhāne ca viññatti akataviññatti.
“同法者”是指同属一师教法中一千修习法门。五者皆因戒律障碍解除而成立，故称为“同具戒律信慧”。“亲族拒绝之处”指自己或他人因亲属拒绝而居住之地。病之未治处与轻重已被知晓各有不同。有未敬重与敬重之差异，称为“敬重与不敬重”，并请说：“请开示，善法由因生起。”在无启示拒绝之处亦有敬与不敬的辨别。
Paṭiyādiyatīti sampādeti. Akātuṃ na vaṭṭatīti ettha dukkaṭaṃ vadanti. Sahadhammikesu vuttanayenevāti ‘‘imesampi pañcannaṃ akataviññattiyāpi bhesajjaṃ kātuṃ vaṭṭatī’’ti kurundaṭṭhakathāyaṃ vuttattā kathitaṃ. Yāva ñātakā passantīti yāva tassa ñātakā passanti. Pitu bhaginī pitucchā. Mātu bhātā mātulo. Nappahontīti kātuṃ na sakkonti. Sacepi na yācantīti ‘‘yācituṃ dukkha’’nti adhippāyena yadi na yācanti. Ābhogaṃ katvāti idaṃ kattabbatādassanavasena vuttaṃ, ‘‘ābhogaṃ pana akatvāpi dātuṃ vaṭṭatī’’ti tīsupi gaṇṭhipadesu likhitaṃ. Ete dasa ñātake ṭhapetvāti tesaṃ puttanattādayopi tappaṭibaddhattā ñātakā evāti tepi ettheva saṅgahitā. Tena aññesanti iminā aññātakānaṃ gahaṇaṃ veditabbaṃ. Tenevāha ‘‘etesaṃ puttaparamparāyā’’tiādi. Kulaparivaṭṭoti kulānaṃ paṭipāṭi, kulaparamparāti vuttaṃ hoti. ‘‘Mayhaṃ dassanti karissantī’’ti paccāsāya karontassapi yācitvāpi gahetabbaṭṭhānatāya ñātakesu vejjakammaṃ vā kuladūsakāpatti vā na hotīti vadanti. Sabbapadesupi vinicchayo veditabboti cūḷamātuyātiādīsu sabbapadesu ‘‘cūḷamātuyā sāmiko’’tiādinā yojetvā heṭṭhā vuttanayena vinicchayo veditabbo.
“施予”即是成就，不应违犯。此时提及不应干犯恶事。于同法弟子中亦有说法，乃使五者即使因不敬重亦可施药之义。“至于亲族”即指至其亲族所至之处。父、兄弟、叔父及母、兄弟、姑母等亲属。若不能做到则不得行之。若不乞求则说“乞求是痛苦”，若不乞求者由因缘故见谛理。施与俱较无所秽辱说，如记于三种结绳文字。共十亲族安置，即便是子孙辈亦受约束，亲族仅限于这等，其他亲属之聚合需知。如此言说“此即子孙世代之故”。家族传承指家业之继承；家族世系即家族世代相传。谓言“他们会显示给我看和为我做”，即使本人请他人亦必须接纳故，不论医治还是家事不应有过失。所有情况均应详察，譬如幼儿母亲等依规悉当审察。
Vuttanayena pariyesitvāti iminā ‘‘ñātisāmaṇerehi vā’’tiādinā vuttamatthaṃ atidissati. Apaccāsīsantenāti ‘‘mayhaṃ dassanti karissantī’’ti evaṃ attano atthāya apaccāsīsantena. Bhikkhusaṅghassa pana upakārakattaṃ paccāsīsantena kātuṃ vaṭṭati. ‘‘Bhesajjaṃ ācikkhathā’’ti vuttepi yathā ‘‘aññamaññaṃ pana kathā kātabbā’’ti idaṃ pariyāyattā vaṭṭati, evaṃ heṭṭhā vuttanayena ‘‘idañcidañca gahetvā karontī’’ti iminā pariyāyena kathentassapi nevatthi dosoti ācariyā.
以言说所求而获称为“依言探求”，此段通过“亲族及沙玛内之辈”语出，指出所求对应义理将会显现。“不起反感”指“他们会为我示现和为我做”此为为己所起之反感情绪若无存在则称之。对比之，僧团理应由感恩之心承受所求并成就。虽有“请授药”之说，然随之又有“相互交谈”之事，表明语义尚属变化，故授业师不应对助手责备。
Vinayalakkhaṇaṃ ajānantassa anācariyassa tadanurūpavohārāsambhavato īdisassa lābhassa uppatti nāma natthīti ‘‘ācariyabhāgo nāmāya’’nti vuttaṃ, vinaye pakataññunā ācariyena labhitabbabhāgo ayanti vuttaṃ hoti. Pupphapūjanatthāya dinnepi akappiyavohārena vidhānassa ayuttattā ‘‘kappiyavasenā’’ti vuttaṃ, ‘‘pupphaṃ āharathā’’tiādinā kappiyavohāravasenāti attho.
关于戒律特征，对于不明戒律、不守戒规的（人），由于其言行不符合戒律，因此没有所谓收益的产生，此理故称『不称为戒律利益』，即「不名为戒分」。戒律中由明白戒律者、行戒师所获得的戒分，则被称为利益。为了供奉花环，每日若以不合宜的言行违犯仪轨，则不合宜之处称为『合宜杂乱』，意即言行应当合乎合宜的规范，如『采花』等都是合宜言行的内容。
Yadi ‘‘parittaṃ karothā’’ti vutte karonti, gihiveyyāvaccakaraṇaṭṭhāne tiṭṭhatīti ‘‘parittaṃ karotha, bhanteti vutte na kātabba’’nti vuttaṃ, ‘‘bhaṇathā’’ti vutte pana dhammakathāya ajjhesanaṭṭhāne ṭhitattā ‘‘kātabba’’nti vuttaṃ. Dhammañhi anajjhiṭṭhenapi kathetuṃ vaṭṭati, pageva ajjhiṭṭhena. Cāletvā suttaṃ parimajjitvāti parittaṃ karontena kātabbavidhiṃ dasseti. Vihārato…pe… dukkaṭanti aññātakānaṃyeva dadato dukkaṭaṃ. No ce jānantīti yadi evaṃ vattuṃ na jānanti. Udakanti dakkhiṇodakaṃ. Pādesu apanītesu avamaṅgalasaññino hontīti āha ‘‘na pādā apanetabbā’’ti . Gantuṃ vaṭṭatīti ‘‘parivāratthāya āgacchantū’’ti vuttepi evaṃ sallakkhetvā gantuṃ vaṭṭati.
若有人说『请作护持』，若执行者处在俗居男子安置场所，则说明立于『请护持，尊者说不可为』的情形中；但若为教法宣说处所，则为『应为』。在法中，即使处于非宣说处所，也应言说，只是应在宣说处所；弃置后若修订经文，即由请求护持者示现应为的规制。居所诸处……恶行，仅为他人所见为恶。若不知者，若不明说，则无法明白。水指南水。足若不洁，心生诸恶，故言『不可践踏』。为行往便利故，在来人处所标示表示仍应往行。
Anāmaṭṭhapiṇḍapātoti apabbajitassa hatthato laddho attanā aññena vā pabbajitena aggahitaaggo piṇḍapāto. Thālaketi iminā pattopi gahitoyevāti daṭṭhabbaṃ. Dāmarikacorassāti rajjaṃ patthayamānassa pākaṭacorassa. Coranāgavatthūti ettha ‘‘coranāgassa kira āmaṭṭhaṃ dento kujjhissati, anāmaṭṭhaṃ na vaṭṭatīti thero pattaggahaṇahattheneva aggaṃ gahetvā patte bhattaṃ sabbamadāsi, so tena tussi. ‘Ettakaṃ mayha’nti bhattassa ekapasseyeva thokaṃ ṭhapetvāpi puna tena saddhiṃ sabbampi dātuṃ vaṭṭatī’’ti cūḷagaṇṭhipade vuttaṃ.
所谓无名乞食，是指出家者徒手所获得的食物，是由自己或他人出家者所承接的主要供养，即为乞食。称为乞食，意为此食虽被他人所取，但仍应被视为获得。所谓盗贼，是指统治王国中的明显盗贼。盗贼的喻意，是指若盗贼将无名乞食（粗劣供养物）交付，则会招致烦恼；若是无名乞食则不会。长老从这领导者之手承受乞食，将全部食物奉献，此即获福盈足。用一匙食物喂食并随时再以此奉上，故再三将诸供养全数给予，这在小集部经文中说过。
Āmisassa dhammassa ca alābhena attano parassa ca antare sambhavantassa chiddassa vivarassa bhedassa paṭisantharaṇaṃ pidahanaṃ gaṇhanaṃ paṭisanthāro. Ayañhi lokasannivāso alabbhamānena āmisena ca dhammena cāti dvīhi chiddo, tassa taṃ chiddaṃ yathā na paññāyati, evaṃ pīṭhassa viya paccattharaṇena āmisena ca dhammena ca paṭisantharaṇaṃ āmisapaṭisanthāro dhammapaṭisanthāro cāti vuccati. Tattha dhammapaṭisanthāro kassaci na kātabbo natthi. Yassa kassaci hi gahaṭṭhassa vā pabbajitassa vā dhammena saṅgaho kātabboyeva. ‘‘Paṭisanthāro pana kassa kātabbo, kassa na kātabbo’’ti idaṃ pana āmisapaṭisanthāraṃ sandhāya vuttaṃ. Ubbāsetvāti samantato tiyojanaṃ vilumpanto manusse palāpetvā aññesaṃ avāsaṃ katvā. Saṅghassatthāya āhaṭāti pākavaṭṭato taṃdivasassatthāya āhaṭā. Varapotthacittattharaṇanti anekappakārauttamarūpavicittattharaṇaṃ.
藏藏之德及法德不足，则以彼此间断、分离为障碍、阻挡与积累，此为对法藏的障碍。本世具有世居者之地，且以非得之德及法堵塞，以此有二障碍，其障碍不可为彼所知解。正如座椅之有背靠，障碍以背靠为依止，此谓依障与法障。其间法障不可作，即无为者。因有住家或出家者者对法的善集聚合而作集，即可作集。关于『何人可作障，何人不可作障』，此为对依障的论说。障碍如同向四方延展数由旬，扰乱人类，断绝他庭。为僧团之故，因成熟故限界为一月；若为良好财产心念之阐述，则称为财宝客观之障碍。
§187
187. Sattarasavaggiyesu pubbe ekassa aṅgulipatodena māritattā sesasoḷasajanesu udaraṃ āruhitvā nisinnamekaṃ ṭhapetvā ‘‘sesāpi pannarasa janā’’ti vuttaṃ. Adūhalapāsāṇā viyāti adūhale āropitapāsāṇā viya. Kammādhippāyāti tajjanīyādikammakaraṇādhippāyā. Āvāhetvāti āvisāpetvā. Vāḷavihāranti caṇḍasattehi adhiṭṭhitavihāraṃ.
187. 在十七章中，曾说某人以一指头击打，击触十六类众生，其腹部升起，坐置一物，称此物『为十五类众生之根本』。未斫石头似的，如未斫石头压于上者。业主权指代依止业行为的主体。安置意为安置关闭。恶居住处是指恶者所坚守的居所。
§189
189.Yorukkhena otthatopi na maratītiādīsu yaṃ vattabbaṃ, taṃ bhūtagāmasikkhāpadaṭṭhakathāyaṃ sayameva vakkhati. Evañhi tattha vuttaṃ (pāci. aṭṭha. 92) –
189. 对树干虽被折断而未死的等事宜，应遵从本节布施教义阐释的说法。此处原文如此说（巴利文古注第92页）—
‘‘Manussaviggahapārājikavaṇṇanāyaṃ pana sabbaaṭṭhakathāsu ‘sace bhikkhu rukkhena vā ajjhotthato hoti opāte vā patito, sakkā ca hoti ekena passena rukkhaṃ chinditvā bhūmiṃ vā khaṇitvā nikkhamituṃ, jīvitahetupi attanā na kātabbaṃ, aññena pana bhikkhunā bhūmiṃ vā khaṇitvā rukkhaṃ vā chinditvā allarukkhato vā daṇḍakaṃ chinditvā taṃ rukkhaṃ pavaṭṭetvā nikkhamāpetuṃ vaṭṭati, anāpattī’ti vuttaṃ. Tattha kāraṇaṃ na dissati, ‘anujānāmi, bhikkhave, davaḍāhe ḍayhamāne paṭaggiṃ dātuṃ parittaṃ kātu’nti (cūḷava. 283) idaṃ pana ekameva suttaṃ dissati. Sace etassa anulomaṃ, attano na vaṭṭati, aññassa vaṭṭatīti idaṃ nānākaraṇaṃ na sakkā laddhuṃ. Attano atthāya karonto attasinehena akusalacitteneva karoti, paro pana kāruññena. Tasmā anāpattīti ce, etampi akāraṇaṃ. Kusalacittenapi hi imaṃ āpattiṃ āpajjati, sabbaṭṭhakathāsu pana vuttattā na sakkā paṭisedhetuṃ, gavesitabbā ettha yutti, aṭṭhakathācariyānaṃ vā saddhāya gantabba’’nti.
关于人类种姓的巴拉基咖违犯说明，在所有的注疏中皆有陈述：若比库自身从树上或高处掉落，或树木倒下而压到他，比库能以一目而断树，将地挖出而离开，且因生命维持的必要而非自己主动为之，彼时不构成违犯。但若他人替他挖地、砍树、砍伐森林树木，或推倒那树使他得以离开，则此事免除责任之说可行，且不构成违犯。对此，注疏中未见理由说明，唯有一句：“我许可，你们比库们，在野火燃烧时，防护自己护身”（《小部·283》）的经文。但这只是个别经文的陈述，若以此为依归，自己为他人开路却不构成，实因无法得出多种适用理由。因自己为自己之利益而为，乃出于恶意心；而为他人，则出于慈悲心。因而虽说免除责任，实际亦不得为。因即使是善意之心也会生起此违犯，诸注疏皆有明述，故当深入探讨其理，且不可拒绝论之，应当凭注疏师父们的信解而行。
Tasmā yaṃ ettha ito aññathā kenaci papañcitaṃ, gaṇṭhipadesu ca kāraṇaṃ vuttaṃ, taṃ na sārato paccetabbaṃ.
所以对于前文中所述的不同说法，以及经论和串辞中给出的理由，诠释者均不可作为正理采纳。
§190
190.Alla…pe… pācittiyanti sukkhaṭṭhānepi aggiṃ pātetvā iminā adhippāyena ālimpentassa pācittiyameva. Dukkaṭanti sukkhaṭṭhāne vā sukkhaṃ ‘‘asukkha’’nti avavatthapetvā vā aggiṃ pātentassa dukkaṭaṃ. Kīḷādhippāyepi eseva nayo. Kīḷādhippāyo ca paṭapaṭāyamānasaddassādavaseneva veditabbo. Paṭipakkhabhūto aggi paṭaggi. Parittakaraṇanti ārakkhakaraṇaṃ. Sayaṃ vā uṭṭhitanti vāteritānaṃ veḷuādīnaṃ aññamaññasaṅghaṭṭanena samuṭṭhitaṃ. Nirupādānoti indhanarahito.
190. 关于巴拉基灾法，若在柴堆场所引火，用此方法灌溉者，唯犯巴拉基戒。所谓恶行者，在清洁柴堆处或以清洁火称作“不净火”者，视为恶行。戏耍用火亦同理。戏耍用火者，应以持续闪烁不定之声如火灾预兆而察觉。 Fires 对应相反经历者尤当遏止之。防护火即是护卫火。火可自燃或因他物如树枝人聚堆热而起火。无明谓无燃料。
§191-192
191-192.Khettameva otiṇṇattā pārājikanti ‘‘dvīhī’’ti vutte dvīhipi pahārehi maraṇassa paccāsīsanato ekena vinā dvinnaṃ abhāvato ca pārājikaṃ. ‘‘Dvīhiyevāti niyamite pana ekena pahārena mārite natthi pārājika’’nti vadanti. Paṭhamaṃ āhitabalavegassa pubbānuciṇṇavasena dhammānaṃ desantaruppattiyā gamanamattaṃ ṭhapetvā jīvitindriyassa tattha avijjamānattā ‘‘sīsacchedakassā’’ti vuttaṃ. Imassa vatthussāti āghātanavatthussa. ‘‘Pānaparibhogenāti vuttattā loṇasovīrakaṃ yāmakālika’’nti vadanti.
191至192节。因为场地地面越过即为巴拉基违犯，称“数目为二”，言二重过失被判死刑，不能以一重免除，因一失对二失不存在。有人认为若用一重而非二重杀人则非巴拉基。由早期法外行力与先前积累用法差异所致，故维系生命力存续中被称为“断头者”，即导致断头的工具。对该物质称作“攻击工具”。指被盐、毒酒炎热之夜以及寒冷织物所熏染。
Vinītavatthuvaṇṇanā niṭṭhitā. · 决断事释义已毕。
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ · 如是《善见律注》之阐明要义
Tatiyapārājikavaṇṇanā niṭṭhitā. · 第三巴拉基咖释义已毕。
4. Catutthapārājikaṃ
第四条巴拉基戒。
Catusaccavidūti cattāri saccāni samāhaṭāni catusaccaṃ, taṃ avedi paṭivijjhīti catusaccavidū. Satipi sāvakānaṃ paccekabuddhānañca catusaccavidubhāve anaññapubbakattā bhagavato catusaccadassanassa tattha ca sabbaññutāya balesu ca vasībhāvassa pattito parasantānesu pasāritabhāvena pākaṭattā ca bhagavāva visesena ‘‘catusaccavidū’’ti thomanaṃ arahati.
四谛智者，谓四圣谛共聚于一体的“四谛”，不识此法而违犯者，称为四谛智者。众弟子、辟支佛均具此四谛智慧，因传承自世尊对四圣谛的法眼权威与通达，及具备断尽一切烦恼之力，能超越诸彼世，在普遍众生中广泛遍及、明显彰显，世尊亦以“具足四谛智者”之称号隆重赞叹之。
Vaggumudātīriyabhikkhuvatthuvaṇṇanā瓦咖伍穆达提利亚比库事释义
§193
193.Adhiṭṭhemāti saṃvidahāma. Dūtakammanti gihīnaṃ paṇṇaṃ vā sāsanaṃ vā gahetvā tattha tattha gamanaṃ. Iriyāpathaṃ saṇṭhapetvāti padhānānurūpaṃ katvā. Pucchantānaṃ vāti ‘‘ayyā santairiyāpathā ativiya upasantā, kataraṃ visesamadhigacchiṃsū’’ti pucchantānaṃ. Anāgatasambandhe pana asatīti ‘‘bhāsito bhavissatī’’ti pāṭhasesaṃ katvā anāgatasambandhe asati. ‘‘Bhāsito’’ti atītavacanaṃ kathaṃ anāgatavacanena sambandhamupagacchatīti āha ‘‘lakkhaṇaṃ pana saddasatthato pariyesitabba’’nti. Īdise hi ṭhāne ‘‘dhātusambandhe paccayā’’ti iminā lakkhaṇena dhātvatthasambandhe sati ayathākālavihitāpi paccayā sādhavo bhavantīti saddasatthavidū vadanti.
193.「Adhiṭṭhemāti」者，意谓「安排、构成」。所谓「使者行动」是指居士携带五戒或戒律教法，前往各处行走。所谓「安置行路」即根据脚步安排行动。问询时说：「尊敬的各位，行人道路极为安定，何以获得特殊之处？」问询终了。至于未来相关则为虚假，不实之事，说法终毕，未来相关属虚假。有人问：「既然『说过』用过去时态，怎么会与未来时并用？」回答说：「应以声音之特征加以考察。」此处说「由法质关联之因」，即使时机不当，但此因仍有效，贤者们持此义说法者是明白真义的。
§194
194.Vaṇṇavāti iminā sakalasarīrānugatavaṇṇassa manāpatā vuttā. Pasannamukhavaṇṇāti iminā sakalasarīravaṇṇatopi adhikataraṃ mukhavaṇṇassa manāpatā vuttā. Vippasannachavivaṇṇāti iminā pana vijjamānasseva sarīravaṇṇassa ativiya pasannatā vuttā. Yasmā indriyānaṃ ūnattaṃ vā pūraṇattaṃ vā natthi, tasmā ‘‘abhiniviṭṭhokāsassa paripuṇṇattā’’ti vuttaṃ. Chaṭṭhassa abhiniviṭṭhokāso hadayavatthu, pañcapasādānaṃ abhiniviṭṭhokāsassa paripuṇṇatāvacaneneva hadayavatthuādisakalasarīrassa paripuṇṇatā dassitāyeva hotīti āha – ‘‘manacchaṭṭhānaṃindriyāna’’nti. Yathā tanti ettha tanti nipātamattaṃ. Bhantamigappaṭibhāgāti kattabbākattabbassa ajānanato bhantamigasadisā. Catucakkanti catuiriyāpathaṃ. Iriyāpatho hi idha pavattanaṭṭhena ‘‘cakka’’nti adhippeto. Navadvāranti navahi vaṇamukhehi navadvāraṃ. Dukkhanti sīsarogādidukkhaṃ. Sabbakiccesūti pattapacanacīvararajanayogaṭṭhānādikiccesu. Yāpetunti vahituṃ pavattetuṃ. Tenāha ‘‘gametu’’nti.
194.所谓「色彩」者，指全身伴随之颜色的美好。所谓「面色光明」者，是指全身颜色中面部颜色特别鲜明。所谓「心明如现之颜色」者，是说心识现时身体颜色极其鲜明。因感官无缺失或充盈，故称为「内心空间充实」。第六内心空间为心之坎阱，五净处的内心空间充实同此心之坎阱充实一样，故曰「精神六处感官」此语犹如短语语法。所谓「明白实相部分」是指对应当知与不当知之处。四眼者是四种行路方式。行路路径，此处以「眼」为主导。所谓九门者，九条小径入口。苦者指头痛等苦。所有事务中，如乞食、衣服、污染、工作之处等称为业事。所谓维持是指维持进行。因此称为「前往」。
§195
195.Santoti iminā tesaṃ vijjamānataṃ dasseti, saṃvijjamānāti iminā pana tesaṃ upalabbhamānataṃ dasseti. Tenāha – ‘‘atthi ceva upalabbhanti cā’’ti. Upalabbhantīti dissanti, ñāyantīti attho. Panthadūhanakammanti panthaghātanakammaṃ. Hanantoti mārento. Ghātentoti mārāpento. Atha vā hanantoti bandhanatāḷanādīhi hiṃsanto. Ghātentoti mārento. Chindantoti paresaṃ hatthādīni chindanto. Pacantoti daṇḍena uppīḷento. Pacanañhettha dahanaṃ vibādhanaṃ adhippetaṃ. Pacantoti vā tajjento tāsento. Atha vā pacantoti gāmesu aggipātanavasena gehādīni jhāpetvā tattha ajeḷakādīni pacanto.
195.「安定」此语表示这些事物之现存状态，「现知」则表其被觉察状态。故说「存在且被觉察」。所谓觉察即表现，理当。所谓「道路杀戮行为」是指道路杀害之行为。所谓「杀」者指魔之行为。所谓「杀灭」指魔净灭行为。或者杀害者以缰绳等束缚伤害。杀灭者为魔者。割断者是断他人手足者。煽动者则以刑杖压制。煽动包括燃烧、打击。煽动者即燃烧、烧毁者。或者煽动者在村庄以火烧毁房屋等，焚毁其中农作物。
Ye sikkhāpadesu bahulagāravā na honti āpattivītikkamabahulā, te sikkhāpadesu atibbagāravā. Uddhateti akappiye kappiyasaññitāya kappiye akappiyasaññitāya avajje vajjasaññitāya vajje avajjasaññitāya ca uddhaccapakatike. Unnaḷeti uggatanaḷe, uṭṭhitatucchamāneti vuttaṃ hoti. Capaleti pattacīvaramaṇḍanādinā cāpallena yutte. Mukhareti mukhakhare , kharavacaneti vuttaṃ hoti. Vikiṇṇavāceti asaṃyatavacane divasampi niratthakavacanappalāpine. Muṭṭhā naṭṭhā sati etesanti muṭṭhassatī, sativirahiteti vuttaṃ hoti. Asampajāneti nippaññe. Pākatindriyeti saṃvarābhāvena gihikāle viya vivaṭaindriye. Ācariyupajjhāyehi pariccattaketi dhammena āmisena ca asaṅgahetvā ācariyupajjhāyehi pariccatte anāthe appatiṭṭhe. Lābhagaruketi paccayagaruke.
那些不对戒律戒条存极大尊重，却常犯过失的，称为浮躁者；而对戒律戒条极行轻慢者，则称为傲慢者。所谓傲慢是不适当的，不适当且傲慢视为适当，以及视适当为不适当，存在这三种傲慢行为。所谓狂妄是指自视高傲张狂。所谓善变者，是指衣服装饰等多变无定。所谓口硬者言辞粗涩。散漫言者则常说无益、废话之言。所谓忘失是指失去持守之念，即失念。所谓不明智者是不知情理。所谓向外泄漏感官之行为，如世俗人类般无拘束。所谓对老师敬重不恰当、对世俗及内在不亲近，以及对老师不适当的敬重，不守护他人权益者。所谓业果承接者是指承接因缘之主因。
Iriyāpathasaṇṭhapanādīnīti ādi-saddena paccayapaṭisevanasāmantajappānaṃ gahaṇaṃ veditabbaṃ. Mahāniddese (mahāni. 87) hi iriyāpathasaṇṭhapanapaccayapaṭisevanasāmantajappanavasena tividhaṃ kuhakavatthu āgataṃ. Tattha pāpicchasseva sato sambhāvanādhippāyakatena iriyāpathena vimhāpanaṃ iriyāpathasaṇṭhapanasaṅkhātaṃ kuhakavatthu. Tathā cīvarādīhi nimantitassa tadatthikasseva sato pāpicchataṃ nissāya paṭikkhepanena te ca gahapatike attani suppatiṭṭhitasaddhe ñatvā puna tesaṃ ‘‘aho ayyo appiccho, na kiñci paṭiggaṇhituṃ icchati, suladdhaṃ vata no assa, sace appamattakampi kiñci paṭiggaṇheyyā’’ti nānāvidhehi upāyehi paṇītāni cīvarādīni upanentānaṃ tadanuggahakāmataṃyeva āvikatvā paṭiggahaṇena ca tato pabhuti asītisakaṭabhārehi upanāmanahetubhūtaṃ vimhāpanaṃ paccayapaṭisevanasaṅkhātaṃ kuhakavatthūti veditabbaṃ. Pāpicchasseva pana sato uttarimanussadhammādhigamaparidīpanavācāya tathā tathā vimhāpanaṃ sāmantajappanasaṅkhātaṃ kuhakavatthūti veditabbaṃ. Cittalapabbatādivihāro lokasammatasenāsanaṃ nāma. Lokasammata …pe… upāyehi saṃvaṇṇiyamānaguṇoti sambandho. Paripācetunti pariṇāmetuṃ. Suddhacittena attano ganthadhurādikammaṃ katvā vicarantānaṃ tammūlakapaccayaparibhoge dosābhāvaṃ dassetuṃ ‘‘ye panā’’tiādi vuttaṃ. Bhikkhācāre asampajjamāneti gocaragāme bhikkhāya caritvā labhitabbapiṇḍapāte asampajjante. Te ca vattasīsena sabbampetaṃ karonti, na lābhanimittaṃ. Tena vuttaṃ ‘‘tantipaveṇighaṭanakā sāsanajotakā’’ti.
所谓「安置行路」等词，是指因果接续中六种相似重复之深入含义，应当深入理解。大经中曾言行路安置因果接续中包含三种伪作之因。其一是恶魔怀恶意者以行路诋毁安置之故，称为行路安置相关伪作。第二，如衣服等招致他意恶报者，基于此恶业阻碍，彼等居士虽持正信，复被恶魔诽谤，反复以多种方法得衣物时具谨慎。正是由于逆境与恶报而衍生诽谤，称为因果增长祸事。第三如心乱山崩等行为为世俗训诫。以纯净心行自身测验、作业、思想时，示现无过，谓「诸位众生」等语。如比库行无觉察之事于行乞处，被称无觉察者。彼等过失重重，非为了利益而为。故有言曰「割断竹筒、破碎陶器的教法之灯」等。
Kicchenāti na dukkhāya paṭipadāya. Buddhānañhi cattāropi maggā sukhāpaṭipadāva honti, pāramīpūraṇakāle pana sarāgadosamohasseva sato āgatānaṃ yācakānaṃ alaṅkatappaṭiyattaṃ sīsaṃ kantitvā galalohitaṃ nīharitvā suañjitāni akkhīni uppāṭetvā kulavaṃsappatiṭṭhāpakaṃ puttaṃ manāpacāriniṃ bhariyanti evamādīni dentassa aññānipi khantivādīsadisesu attabhāvesu chejjabhejjādīni pāpuṇantassa āgamanīyapaṭipadaṃ sandhāyetaṃ vuttaṃ. Kasirenāti tasseva vevacanaṃ.
所谓「切断」者，不指痛苦之修行道路。诸佛所示授四种道路皆是愉悦之行，但于波罗蜜完成之时为降伏贪嗔痴者，恒持如来已至行者乞求者之头，戮其颈血，暴露其眼，破坏家族名誉及其子女繼承者、夫人与等，如此众多，乃至忍耐论辩者及有此身体相状者，令其断绝来往，谓之不可尽述。所谓「 kasaīrena」即此同义语。
Ekasseva dātuṃ asakkuṇeyyatāya garubhāvato ‘‘garubhaṇḍānī’’ti vuttaṃ, sabbesaṃ bhājetvāpi gahetuṃ asakkuṇeyyatāya ‘‘garuparikkhārānī’’ti vuttaṃ. Sādhāraṇaparikkhārabhāvenāti saṅghikattā sabbabhikkhusādhāraṇaparikkhārabhāvena. Saṅgaṇhāti upalāpetīti idaṃ atheyyacittaṃ sandhāya vuttaṃ. Tenevāha – ‘‘tathābhāvato thenetvā’’ti, avissajjiyaavebhaṅgiyabhāvato thenetvāti attho. Garubhaṇḍañhi kulasaṅgahatthāya vissajjento vibhajanto ca tassa avissajjiyaavaebhaṅgiyabhāvaṃ theneti. Kuladūsakadukkaṭaṃ āpajjatīti ettha ‘‘yo vissajjeyya, āpatti thullaccayassā’’ti vuttattā vissajjanapaccayā thullaccayenapi na muccati.
因难以单独取得，因为其性质粗重，被称为“重物”。即便拆开各部分亦难以取得，故称为“重物之器具”。此处所说普通器具的性质，是指由所有比库共用的普通器具。聚集乃聚敛之意，此处是以此心意相系而说。由此说—“依其本性以此方式聚集”，意谓持有者以不弃坏性质来聚集重器具。将重物作为族群聚集物，根据该聚集并不被弃坏的性质，可知。而“族群中之恶劣行为生起”，基于“若弃置，将犯重大过失”的教导，故因弃置而生的过失亦难以免除。
Asantanti avijjamānaṃ. Abhūtanti anuppannaṃ. Anuppannattā hi tassa taṃ asantanti. Purimassa pacchimaṃ kāraṇavacanaṃ. Ullapatīti uggatāyuko lapati. Sīlañhi bhikkhuno āyu, taṃ tassa tathālapanasamakālameva vigacchati. Asantasambhāvanāyāti attano avijjamānaguṇehi sambhāvanāya. Evañhi gaṇhatā…pe… thenetvā gahitā hontīti ettha asantasambhāvanāya raṭṭhapiṇḍassa thenetvā gahitattā lokuttaradhammopi thenitoyeva hoti. Kitavassevāti kitavassa sakuṇaggahaṇamiva. Kerāṭikassāti saṭhassa. Gottaṃ vuccati sādhāraṇanāmaṃ, matta-saddo luttaniddiṭṭho, tasmā samaṇāti gottamattaṃ anubhavanti dhārentīti gotrabhuno, nāmamattasamaṇāti vuttaṃ hoti.
“不安定”是指无明存在。“未成”是指未出现。因未产生，故名不安定。前后文中这是因缘的解释。上升的意思是向上漂起。比库的寿命，即在被宣说时相同。所谓“不安定的生起”，是指依自心中无明等性质而生起。如此聚合……即如彼所说，即因不安起故，因聚集国家财产，亦称为世间超越法的聚集。所谓一年如一聚之义。奸诈者即狡诈之人。氏族称为一种普通名称，是指音节发简，形象不整者，故行者体验其为学徒状态，遂被称为氏族之子，非纯粹名号，而是如实揭示本质。
Vaggumudātīriyabhikkhuvatthuvaṇṇanā niṭṭhitā. · 瓦咖伍穆达提利亚比库事释义已毕。
Adhimānavatthuvaṇṇanā增上慢事注释
§196
196. Heṭṭhimamaggehi ñātamariyādāya eva jānanato aññā aggamaggapaññā, tassā phalabhāvato aggaphalapaññā taṃsahagatā sammāsaṅkappādayo ca aññāti vuttāti āha ‘‘aññaṃ byākariṃsūti arahattaṃ byākariṃsū’’ti. Ariyasāvakassa tāva nuppajjatīti pahīnādhimānapaccayattā nuppajjati . Sīlavatopi…pe… nuppajjati akārakabhāvato. Tilakkhaṇaṃ āropetvāti kalāpasammasanavasena tilakkhaṇaṃ āropetvā. Āraddhavipassakassāti udayabbayānupassanāya āraddhavipassakassa. Suddhasamathalābhī vipassanāya kammaṃ akatvāpi kilesasamudācāraṃ apassanto kevalaṃ aññāṇabalena ‘‘ariyohamasmī’’ti maññatīti āha ‘‘suddhasamathalābhiṃ vā’’ti. ‘‘Arahā aha’’nti maññati uccavālaṅkavāsī mahānāgatthero viya.
196. 关于拔除亲属尊敬的路径，是出于认识另一圣者尊贵之道的最高见解。因其果报，此圣见乃属于最高见，称之为正思维起因的另一者。即宣称“他人将知”，意指阿拉汉果者的宣称。圣弟子因放下傲慢而得此果。持戒者也是如此，乃因无所作而生。谓之加于明显特征，乃是以凝聚智慧而加于其印记。所谓发起观净修行者，是指将生灭诸相观察为发起者。清净止境得者即观之业，虽无触染习气，却觉知“我是圣者”之智见，故称之“清净止境得者”。“尔等是阿拉汉”者，乃如披华服的高大长老自称。
Talaṅgaravāsī dhammadinnatthero kira nāma eko pabhinnappaṭisambhido mahākhīṇāsavo mahato bhikkhusaṅghassa ovādadāyako ahosi. So ekadivasaṃ attano divāṭṭhāne nisīditvā ‘‘kinnu kho amhākaṃ ācariyassa uccavālaṅkavāsīmahānāgattherassa samaṇabhāvakiccaṃ matthakappattaṃ, no’’ti āvajjento puthujjanabhāvamevassa disvā ‘‘mayi agacchante puthujjanakālakiriyameva karissatī’’ti ca ñatvā iddhiyā vehāsaṃ uppatitvā divāṭṭhāne nisinnassa therassa samīpe orohitvā vanditvā vattaṃ dassetvā ekamantaṃ nisīdi. ‘‘Kiṃ, āvuso dhammadinna, akāle āgatosī’’ti ca vutto ‘‘pañhaṃ, bhante, pucchituṃ āgatomhī’’ti āha. Tato ‘‘pucchāvuso, jānamānā kathayissāmā’’ti vutto pañhasahassaṃ pucchi. Thero pucchitaṃ pucchitaṃ pañhaṃ asajjamānova kathesi. Tato ‘‘atitikkhaṃ vo, bhante, ñāṇaṃ, kadā tumhehi ayaṃ dhammo adhigato’’ti vutto ‘‘ito saṭṭhivassakāle, āvuso’’ti āha. Samādhimhi, bhante, vaḷañjethāti. Na idaṃ, āvuso, bhāriyanti. Tena hi, bhante, ekaṃ hatthiṃ māpethāti. Thero sabbasetaṃ hatthiṃ māpesi. Idāni, bhante, yathā ayaṃ hatthī añjitakaṇṇo pasāritanaṅguṭṭho soṇḍaṃ mukhe pakkhipitvā bheravaṃ koñcanādaṃ karonto tumhākaṃ abhimukhaṃ āgacchati, tathā naṃ karothāti. Thero tathā katvā vegena āgacchato hatthissa bheravaṃ ākāraṃ disvā uṭṭhāya palāyituṃ āraddho. Tamenaṃ khīṇāsavatthero hatthaṃ pasāretvā cīvarakaṇṇe gahetvā ‘‘bhante, khīṇāsavassa sārajjaṃ nāma hotī’’ti āha. So tasmiṃ kāle attano puthujjanabhāvaṃ ñatvā ‘‘avassayo me, āvuso, dhammadinna hohī’’ti vatvā pādamūle ukkuṭikaṃ nisīdi. ‘‘Bhante, tumhākaṃ avassayo bhavissāmiccevāhaṃ āgato, mā cintayitthā’’ti kammaṭṭhānaṃ kathesi. Thero kammaṭṭhānaṃ gahetvā caṅkamaṃ oruyha tatiye padavāre aggaphalaṃ arahattaṃ pāpuṇi. Thero kira dosacarito ahosi.
据说大师名曰“达摩定”，是一位著名大师，曾为庞大比库僧团之劝诫者。某日他坐于住所，问曰：“为何我大师‘披华服的高大长老’应当负起比库使命担任沙门修行？”看见凡夫性质，便说：“凡夫若来我处，亦只能做凡夫结业事。”随即显神通飞至他处，拜礼他，将佛法门显现，之后共处一隅。“大师，为何您无时无刻得道？”问曰：“请允我问问。”大师问了无数问题，他一一答之如无刚烈。问：“您早先所证之智，何时得此法？”答曰：“六十年前，尊者，在禅定中得之。”问：“禅定能提升您否？”答曰：“非也。”问：“因此，您曾量过大象？”大师言，彼大象耳朵受伤，展开拳头，口中吐毛髯，发出严厉吼声，寻向你们。其不作如是，而大师也迅速来临，见象作怪，起身想逃。清净尽除者展臂示意，说：“大象之国号正应如是。”他知自己凡夫本性，言：“大师，我欲依止您。”遂盘腿坐下。“大师，您必有依止，不要忧虑。”讲述修行法门。大师取修行法，迈步前行，第三步即得阿拉汉果。谓其行为无过。
Adhimānavatthuvaṇṇanā niṭṭhitā. · 增上慢事注释结束。
Savibhaṅgasikkhāpadavaṇṇanā具分别学处注释
§197-198
197-198.Yasmā panātiādi ‘‘asantaṃ abhūtaṃ asaṃvijjamāna’’nti etesaṃ kāraṇavacanaṃ. Tattha yanti yaṃ uttarimanussadhammaṃ. Anabhijānanti attani atthibhāvaṃ ajānanto. Samudācaratīti ‘‘atthi mayhaṃ esa dhammo’’ti katheti jānāpeti vā. ‘‘Asantaṃ abhūta’’nti imassa kāraṇavacanaṃ santāne anuppannoti. Ñāṇena ca asacchikatoti idaṃ pana ‘‘asaṃvijjamāna’’nti etassa kāraṇavacanaṃ. Pakatimanussehi uttaritarānaṃ buddhādiuttamapurisānaṃ adhigamadhammo uttarimanussadhammoti āha ‘‘uttarimanussāna’’ntiādi. Tanti uttarimanussadhammaṃ. Atha padabhājane bahuvacananiddeso kasmā katoti āha ‘‘padabhājane panā’’tiādi. Kiñcāpi uttarimanussadhammo abyākatopi hoti, ārogyaṭṭhena pana bāhitikasutte viya ‘‘kusale dhamme’’ti vuttaṃ. Assāti uttarimanussadhammassa. Khaṇalayamuhutta-saddā aññattha bhinnatthāpi honti, idha pana khaṇapariyāyavaseneva ‘‘taṃ khaṇaṃ taṃ layaṃ taṃ muhutta’’nti pāḷiyaṃ vuttaṃ.
197-198. 『为何有“不安”、“未成”、“无自知？”』等因缘语。所谓“安”与“未安”为对立，未成即未生之义。“未知”为不知自己义理。行法即或谓“此法存我心”，用于说明。“不安”、“未成”为此因缘。“以智觉之而不诚实”，此对“不知”因缘语。所谓最高人天佛之等诸圣人因缘，称为“上人天法”等。如此称呼为“上人天法”……其次有复数词尾，此词尾为何设，为何构成。曰“复数词尾”……此外，“上人天法”中有未明之义，如健康法则之“善法”。“有”是指上人天法。瞬息时刻之语义虽异，此处以瞬时变换为例，即“此一瞬、彼一灭、此一时”“之巴利语称”。
Adhigantabbato adhigamo, jhānādi, adhigamassa pucchā adhigamapucchā. Tenāha ‘‘jhānavimokkhādīsū’’tiādi. Upāyapucchāti adhigamupāyapucchā. Kintīti kena pakārena, kena vidhināti attho. Katamesaṃ tvaṃ dhammānaṃ lābhīti idaṃ pana pubbe ‘‘kiṃ te adhigata’’nti aniddhāritabhedā jhānādivisesā pucchitāti idāni tesaṃ niddhāretvā pucchanākāradassanaṃ.
所谓应当得者为取得，乃禅定等之取得。问即“取得询问”，称为“禅定解脱等之问”。“方便问”为取得方便之问。何谓“方式何法”即此义。“诸法“尔时“取得”者，意指前文“你取得何物？”之未确定之分别，因此此时先归纳并示现问义。
Tasmāti yasmā yathāvuttehi chahākārehi adhigamabyākaraṇaṃ sodhetabbaṃ, tasmā. Ettāvatāvāti ettakena byākaraṇamatteneva na sakkātabbo. Byākaraṇañhi ekaccassa ayāthāvatopi hotīti. Imesu pana chasu ṭhānesu sodhanatthaṃ vattabboti yathā nāma jātarūpapatirūpakampi jātarūpaṃ viya khāyatīti jātarūpaṃ nighaṃsanatāpanacchedanehi sodhetabbaṃ, evameva imesu idāneva vuttesu chasu ṭhānesu pakkhipitvā sodhanatthaṃ vattabbo. Vimokkhādīsūti ādi-saddena samādhisamāpattiñāṇadassanamaggabhāvanāphalasacchikiriyādiṃ saṅgaṇhāti. Pākaṭo hotīti adhigatavisesassa satisammosābhāvato. Sesapucchāsupi pākaṭo hotīti pade eseva nayo.
因此，鉴于前面所说的六种形式应当进行获取和说明的净疏，故此以此为限，超过此量的说明就不可取。因为说明向来有所不当之处。现今六个方面之所以须予以净除，是如同胎相和出生相虽然都是出生相，但却须通过出生相的清净、热、断来净除灭除，因此在此所说的六处亦应如是，需加以净除以达正义。所谓解脱等，是指以“等”字开头涵摄禅定达成、智慧见得、道的修学与果位证得等诸多涵义。明确稳当者，谓摄取之具足因缘定无惑无差。即使余问，其明了亦限于此一词之义。
Sabbesañhi attanā adhigatamaggena pahīnakilesā pākaṭā hontīti idaṃ yebhuyyavasena vuttaṃ. Kassaci hi attanā adhigatamaggavajjhakilesesu sandeho uppajjatiyeva mahānāmassa sakkassa viya. So hi sakadāgāmī samānopi ‘‘tassa mayhaṃ, bhante, evaṃ hoti ‘ko su nāma me dhammo ajjhattaṃ appahīno, yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhantī’’’ti (ma. ni. 1.175) bhagavantaṃ pucchi. Ayaṃ kira rājā sakadāgāmimaggena lobhadosamohā niravasesā pahīyantīti saññī ahosi. Kiṃ ariyasāvakassa evaṃ sandeho uppajjatīti? Āma uppajjati. Kasmā? Paṇṇattiyaṃ akovidattā. ‘‘Ayaṃ kileso asukamaggavajjho’’ti imissā paṇṇattiyā akovidassa hi ariyasāvakassa evaṃ hoti. Kiṃ tassa paccavekkhaṇā natthīti? Atthi, sā pana na sabbesaṃ paripuṇṇā hoti. Eko hi pahīnakilesameva paccavekkhati, eko avasiṭṭhakilesameva, eko maggameva, eko phalameva, eko nibbānameva. Imāsu pana pañcasu paccavekkhaṇāsu ekaṃ vā dve vā no laddhuṃ na vaṭṭati. Iti yassa paccavekkhaṇā na paripuṇṇā, tassa maggavajjhakilesapaṇṇattiyaṃ akovidattā evaṃ hoti. Uggahaparipucchākusalāti sajjhāyamaggasaṃvaṇṇanāsu nipuṇā.
在一切内证所得之道中，净除烦恼即为明了，此乃大乘经中普遍宣说者。因为有人对自身内证之道中尚未断除烦恼生起疑惑，正如大名之堪信。即使是须陀洹果者亦常问：“尊者，我此处，哪一法在内心中尚未断除，致使我对贪、瞋、痴有依恋？”（中华大藏经一七五经文）向世尊请教。此问乃国君须陀洹果道具足，贪、瞋、痴烦恼断无遗剩之识。为何连圣弟子亦生疑惑？诚然有之。其因何故？谓为不通达于名相。所谓“此烦恼难入道”，即由此名相不通，对圣弟子亦如是不通。何以知其无反观？有之。然此烦恼不皆已断，有者断，有者尚存，有者拘于道，有者拘于果，有者拘于涅槃。在这五种反观中，若失一二则不圆满。反观不圆满者，于内证道烦恼名相即属不通。所谓起止问答善巧者，皆通晓正道之详说。
Yāya paṭipadāya yassa ariyamaggo āgacchati, sā pubbabhāgapaṭipatti āgamanapaṭipadā. Sodhetabbāti suddhā udāhu na suddhāti vicāraṇavasena sodhetabbā. Na sujjhatīti tattha tattha pamādapaṭipattisabbhāvato. Apanetabboti attano paṭiññāya apanetabbo. ‘‘Sujjhatī’’ti vatvā sujjhanākāraṃ dassetuṃ ‘‘dīgharatta’’ntiādi vuttaṃ. Paññāyatīti etthāpi ‘‘yadī’’ti padaṃ ānetvā yadi so bhikkhu tāya paṭipadāya paññāyatīti sambandho . Catūsu paccayesu alaggattā ‘‘ākāse pāṇisamena cetasā’’ti vuttaṃ. Vuttasadisanti tassa bhikkhuno byākaraṇaṃ imasmiṃ sutte vuttena sadisaṃ, samanti attho.
凡由何种修行道得之圣道者，其先行乃前行之修行。谓应净除者，意谓清净之意，非谓纯净，上下皆因懈怠之习尚难得清净。谓应获得者，为自身所能悉知获得者。“苏净”二语用于显现净化形态，常以“久时”等语称之。又谓“知解者”，此处取“如是”句，将“若……则”之意引入，倘若比库随此修行方得知解。四缘俱集，释说有影于空中的手印之心。此义亦属经文中比库具足之暗示，理事相合。
Khīṇāsavapaṭipattisadisā paṭipadā hotīti dīgharattaṃ suvikkhambhitakilesattā. Khīṇāsavassa nāma…pe… na hotīti pahīnavipallāsattā jīvitanikantiyā ca abhāvato na hoti. Puthujjanassa pana appahīnavipallāsattā jīvitanikantisabbhāvato ca appamattakenapi hoti.
谓如断尽染污之修行道路者，即长期力行已灭尽烦恼者，以此断尽者谓之，非谓终止不良之作用及生死终结之义。凡夫虽不能断净烦恼、不善之结果及生死之终结，却在轻微程度上发生此理。
Tatrimāni vatthūni – dīghabhāṇakaabhayatthero kira ekaṃ piṇḍapātikaṃ pariggahetuṃ asakkonto daharassa saññaṃ adāsi. So taṃ nahāyamānaṃ kalyāṇīnadīmukhadvāre nimujjitvā pāde aggahesi. Piṇḍapātiko ‘‘kumbhīlo’’ti saññāya mahāsaddaṃ akāsi, tadā naṃ ‘‘puthujjano’’ti jāniṃsu. Candamukhatissarājakāle pana mahāvihāre saṅghatthero khīṇāsavo dubbalacakkhuko vihāreyeva acchati. Taṃ rājā ‘‘theraṃ pariggaṇhissāmī’’ti bhikkhūsu bhikkhācāraṃ gatesu appasaddo upasaṅkamitvā sappo viya pāde aggahesi. Thero silāthambho viya niccalo hutvā ‘‘ko etthā’’ti āha. Ahaṃ, bhante, tissoti. Sugandhaṃ vāyasi no tissāti. Evaṃ khīṇāsavassa bhayaṃ nāma natthi. Ekacco pana puthujjanopi atisūro hoti nibbhayo, so rajanīyena ārammaṇena pariggaṇhitabbo. Vasabharājāpi hi ekaṃ theraṃ pariggaṇhamāno ghare nisīdāpetvā tassa santike badarasāḷavaṃ maddamāno nisīdi. Mahātherassa kheḷo calito, therassa puthujjanabhāvo āvibhūto. Khīṇāsavassa hi rasataṇhā nāma suppahīnā, dibbesupi rasesu nikanti nāma na hoti. Tasmā imehi upāyehi pariggahetvā sacassa bhayaṃ vā chambhitattaṃ vā rasataṇhā vā uppajjati, ‘‘na tvaṃ arahā’’ti apanetabbo.
此中有三种事例——据说长老话语宽广威严，曾因不能承受一份乞食而示幼稚之心。彼于洗浴时，潜隐于良善女邻近之门内，将脚点火。乞食者遂以“喉咙闭塞”意为该名，众人知其为凡夫。月亮面王者时期，有一结社长老为已灭尽烦恼且视力微弱者，独居修道院中。国王欲“筹办老者”，于比库中行以规章条款，静默卧足如刀状。长老如石柱般不动而问“谁在”，对曰“我是，尊者”。愿香风吹拂之说比曰“不存在灭尽烦恼者之惧”。但凡有人亦甚畏惧、无所畏惧者，须以国王之城严守监护。瓦萨巴王曾迎一长老，置于宫室，临近施柔软雨树中饮食。长老戏谑往还，似凡人般施展凡夫本性。灭尽烦恼之本质谓渴爱已消除，天上诸乐无欲之下降也不复有。故此以此等措置，测其真怖或胆怯与渴爱，若起言“你非阿拉汉”，则应弃除之。
Asantaguṇasambhāvanalakkhaṇā pāpicchāti āha – ‘‘yā sā idhekacco…pe… ādinā nayenā’’ti. Ādi-saddena ‘‘assaddho samāno ‘saddhoti maṃ jano jānātū’ti icchati, appassutova samāno ‘bahussutoti maṃ jano jānātū’ti icchati, saṅgaṇikārāmova samāno ‘pavivittoti maṃ jano jānātū’ti icchati, kusītova samāno ‘āraddhavīriyoti maṃ jano jānātū’ti icchati, muṭṭhassatīva samāno ‘upaṭṭhitassatīti maṃ jano jānātū’ti icchati, asamāhitova samāno ‘samāhitoti maṃ jano jānātū’ti icchati, duppaññova samāno ‘paññavāti maṃ jano jānātū’ti icchati, akhīṇāsavova samāno ‘khīṇāsavoti maṃ jano jānātū’ti icchati, yā evarūpā icchā icchāgatā pāpicchatā rāgo sārāgo cittassa sārāgo, ayaṃ vuccati pāpicchatā’’ti (vibha. 851) evaṃ vuttaṃ pāḷipadesaṃ saṅgaṇhāti. Pāpikāyāti lāmikāya icchāya. Apakatoti pāpikāya icchāya sammāājīvato apeto katoti icchāya apakato. Tathābhūto ca micchājīvena abhibhūto parājito nāma hotīti āha ‘‘abhibhūto parājito’’ti.
所谓恶趣之特征，从无善品属性起，谓由此业因缘生起。以“等”开头之字，律称信者则意谓“信我者众皆知”，无信者则意谓“多闻者知”，怀疑者谓“知有纷乱”，懒散者谓“知有勤精”，无定者谓“知有安专”，愚昧者谓“知慧误差”，灭尽者谓“知灭尽”，如是诸欲望所发之恶心所聚者即为恶趣。所谓恶心，即恶劣之欲念。所谓污秽欲望之正确所得，则谓以恶业生，所支配者失败者为名“支配失败”。
Sāmaññaṃ dupparāmaṭṭhaṃ nirayāyupakaḍḍhatīti yathā kuso yena duggahito, tassa hatthaṃ anukantati phāleti, evameva samaṇadhammasaṅkhātaṃ sāmaññampi khaṇḍasīlāditāya dupparāmaṭṭhaṃ nirayāya upakaḍḍhati, niraye nibbattāpetīti attho. Sithiloti olīyitvā karaṇena sithilaggāhena kato. Paribbājoti khaṇḍādibhāvappatto samaṇadhammo. Bhiyyo ākirate rajanti abbhantare vijjamānaṃ rāgarajādiṃ evarūpo samaṇadhammo apanetuṃ na sakkoti, atha kho tassa upari aparampi rāgarajādiṃ ākiratīti attho. Bhikkhubhāvoti pārājikaṃ āpajjitvā ‘‘samaṇo aha’’nti paṭijānanato vohāramattasiddho bhikkhubhāvo. Ajānamevāti pāṭhe evāti avadhāraṇatthe nipāto. Ajānamevanti pāṭhe pana evaṃ jānāmi evaṃ passāmīti avacanti yojetabbaṃ.
『一般苦行难忍，犹如处于地狱受报』：譬如恶荆草被尖锐之器刺扎，其手便感痛苦，不能忍受。同理，称为沙门法的禁戒五戒等善法，因其断绝杂染等恶行，修习起来非常难忍，犹如地狱所受之苦报。由于受苦过甚，陷于地狱生死循环之中，此即其义。“松弛”者，是指放松，揉捏，用手放松拿取。所谓“游方”是由斩断杂染等恶行而生的沙门法。尘垢更甚，内心燃烧着贪嗔痴等火焰，这种沙门法不能使此欲火熄灭，故还会增添贪嗔痴，如此义理。“比库之身”者，是指犯有巴拉基咖戒，凭借表面言说「我是沙门」的名义，仅仅声称而已，构成比库名义。至于“无生即”者，依某条文义，用以说明该义理。又“无生即”这句话，意谓“我如是知，我如是见”，应依次予以说明。
Padabhājanīyavaṇṇanā词句解析注释
§199
199.Asubhajjhānādīnīti ādi-saddena kāyagatāsatijjhānañca kasiṇajjhānañca saṅgaṇhāti. Tena ‘‘kāyagatāsatijjhānaṃ pathavīkasiṇajjhānaṃ samāpajji’’ntiādiṃ vadantopi pārājikova hotīti veditabbaṃ. Vimokkhoti ettha vi-saddo visesattho vividhattho vāti dassento āha ‘‘suṭṭhu mutto’’tiādi. Vimokkhoti cattāro ariyamaggā. Tassa saguṇato suññatādināmalābhaṃ dassento āha ‘‘so panāya’’ ntiādi. Maggo hi nāma pañcahi kāraṇehi nāmaṃ labhati sarasena vā paccanīkena vā saguṇena vā ārammaṇena vā āgamanena vā. Sace hi saṅkhārupekkhā aniccato saṅkhāre sammasitvā vuṭṭhāti, animittavimokkhena vimuccati, sace dukkhato sammasitvā vuṭṭhāti, appaṇihitavimokkhena vimuccati, sace anattato sammasitvā vuṭṭhāti, suññatavimokkhena vimuccati, idaṃ sarasato nāmaṃ nāma. Yasmā panesa aniccānupassanāya saṅkhārānaṃ ghanavinibbhogaṃ katvā niccanimittadhuvanimittasassatanimittāni pajahanto āgato, tasmā animitto. Dukkhānupassanāya pana sukhasaññaṃ pahāya paṇidhiṃ patthanaṃ sukkhāpetvā āgatattā appaṇihito. Anattānupassanāya attasattapuggalasaññaṃ pahāya saṅkhārānaṃ suññato diṭṭhattā suññatoti idaṃ paccanīkato nāmaṃ nāma.
199.「不净等禅」：此处以「等」为首，应包含身体观念念定、五色界观念念定、四大境界念定等禅。依此可知，即使说“身体念定达到土地色息定”等，也确实是犯巴拉基咖戒。至于“解脱”一词，此处含义为“特别解脱，有多样义”，譬如释迦牟尼称“善哉出离”“解脱”等。解脱者即四圣道，因具有空无所有等性质，展示此义即为“如此者”之意。圣道因五种缘起而得名，或因其明了，或因其具有善良性质，或因其对象，或因其所至，或因其来由等。在禅定见无常，观察无常生灭的行因缘五蕴后产生的正念中，便证得无缘相解脱；依苦及苦的断除，证得无取相解脱；依无我现观，证得空相解脱，此即解脱之义。因能忍受无常的修习者，断尽五蕴恒常之相、滋生之相等，得此无缘相解脱。因察苦而舍舍乐受，顿入断相，称为“无取解脱”。因观无我而破除我执，见空性故成“空解脱”，此谓解脱。此名称乃理趣，不是依阿毗达摩那样的细致定义所得。由经教缘起未究竟之缘故，称为无缘。经文则用此解脱，为了说明门径。有氏族知者，把无缘解脱视为涅槃境界之门径，亲自依此确立无缘之名，故名解脱。路径之路即证果之路。由于观察苦，舍弃舍取乐受，执持涅槃，谓之“无取”，经苦入解脱谓之无取路径。如此观禅乃授道路之名，果位路径合称为“路径果位”。
“空”意指孤寂无碍，路径中已无贪嗔等烦恼，烦恼因缘不复生故说“是贪嗔等之染垢”。犹如虱子所附之蚤虫等，即贪、嗔、痴等因缘之形象。此因缘之恶，称为贪嗔痴患之缘，是为染污。染污故为因缘，缘起故如虱蚤相应，皆成困扰累。贪嗔痴根本于烦恼，故此处亦说“贪痴等倾心的因缘”。
Rāgādīhi panesa suññatattā suññato. Rūpanimittādīnaṃ rāganimittādīnaṃyeva vā abhāvena animitto. Rāgādipaṇidhiādīnaṃ abhāvato appaṇihitoti idamassa saguṇato nāmaṃ. Svāyaṃ suññataṃ animittaṃ appaṇihitañca nibbānaṃ ārammaṇaṃ karotīti suññato animitto appaṇihitoti vuccati, idamassa ārammaṇato nāmaṃ. Āgamanaṃ pana duvidhaṃ vipassanāgamanaṃ maggāgamanañca. Tattha magge vipassanāgamanaṃ labbhati, phale maggāgamanaṃ. Anattānupassanā hi suññatā nāma, suññatavipassanāya maggo suññato. Aniccānupassanā animittā nāma, animittavipassanāya maggo animitto. Idaṃ pana nāmaṃ na abhidhammapariyāyena labbhati. Tathā hi taṃ saṅkhāranimittassa avijahanato na nippariyāyena animittaṃ, suttantapariyāyena pana labbhati. Tatra hi gotrabhuñāṇaṃ animittaṃ nibbānaṃ ārammaṇaṃ katvā animittanāmakaṃ hutvā sayaṃ āgamaniyaṭṭhāne ṭhatvā maggassa nāmaṃ detīti vadanti, tena maggo animittoti vutto. Maggāgamanena pana phalaṃ animittanti yujjatiyeva. Dukkhānupassanā saṅkhāresu paṇidhiṃ sukkhāpetvā āgatattā appaṇihitā nāma, appaṇihitavipassanāya maggo appaṇihito, appaṇihitamaggassa phalaṃ appaṇihitaṃ. Evaṃ vipassanā attano nāmaṃ maggassa deti, maggo phalassāti idaṃ āgamanato nāmaṃ. Suññattāti vivittattā. Na hi magge rāgādayo santi, uparūpari uppajjanakarāgādīnaṃ kāraṇattā rāgādayo nimittanti āha ‘‘rāgadosamohanimittehī’’ti. Saviggahānaṃ viya upaṭṭhānampettha nimittanti vadanti. Rāgādayova pavattiṭṭhānaṭṭhena paṇidhīti āha ‘‘rāgadosamohapaṇidhīna’’nti.
『由贪欲等故称为空』（空性）者，为无自性、无爱染之义。由色之所依相，及贪欲之所依相等而无爱染故，此相称为空。由贪欲抛弃等事因缘空虚而无由，即谓无取。由贪欲及其抛弃等为不爱染，故称此为有善性。自性为空、无取为无爱染，这二者乃涅槃之所依，故称为空、无取。有两种到来，即观照的到来和道路的到来，因观火证结果而名为道路。观无我空性即空性，空性观照即空性；观无常即无取，无取观照即无取。此名经文中不可得。由阿毗达摩尚未究竟解说无取；唯经教因说获得此名。故有父祖智者，于无取涅槃所依修证后称为无取，以此安立道路名，故称路径为无取。道路之到来，果谓之无取。由观察苦弃舍、执持涅槃等，称为无取路径，其果称无取。如此观照谓名路，路谓果，合名路径果。空即寂静无碍。道路中不含贪欲等缘起，虽相缘生，贪嗔痴因缘不现，是为“贪嗔等之次第吹灭”。犹如虱蚤之类附着眷属。故谓为贪嗔痴缔结之缘，是染污患。在贪痴等因缘中则谓为障碍。以上即其余相转义之总结。
Vatthuvijjādiṃ sandhāya avacanato ‘‘vijjānaṃ lābhīmhī’’ti vuttepi hoti. Ekekakoṭṭhāsavasenāti satipaṭṭhānacatukkādiekekakoṭṭhāsavasena. Kiñcāpi mahāaṭṭhakathāyampi ekekakoṭṭhāsavaseneva dassitaṃ, tattha pana ‘‘lokuttarānaṃ satipaṭṭhānāna’’ntiādinā paccekaṃ lokuttara-saddaṃ yojetvā ekekakoṭṭhāsavaseneva vuttaṃ, idha lokuttara-saddena vināti ayamettha viseso. Tatthāti tesu koṭṭhāsesu.
『就对象及知识讲述』，说“得于智慧”，虽有此说。所谓“各别烦恼所断”者，是指观四念处中各别烦恼所断。即使在《大注疏》中，对四念处等各别烦恼断灭也分别使用名词，然而“出世间四念处”等名称之言，其中特别冠以“出世间”一词，该处是以“各别烦恼所断”为义。所谓“彼处”指这些烦恼之断处。
Nanu ca ‘‘kilesappahānamevā’’ti kasmā vuttaṃ. Na hi kilesānaṃ pahānamattaṃ uttarimanussadhammo hotīti yo vadeyya, taṃ sandhāya kilesappahānassa maggakiccattā kiccavasena maggo dīpitoti dassetuṃ ‘‘taṃ panā’’tiādi vuttaṃ. Kāmarāgaṃ sandhāya ‘‘tatiyamaggena hi rāgadosānaṃ pahāna’’nti vuttaṃ, na pana rūparāgaarūparāge sandhāya. Na hi te tena pahīyanti catutthamaggena pahātabbattā.
『难道说“唯于烦恼断灭而已”为正理么？』无明了，仅仅断除烦恼不足为人之上道。因此为说明烦恼断除的最上任务，亦即道路修行，故称为“烦恼断除之道”，此为标示其应修习之道也。关于贪欲，云“于三种途径中断除贪欲烦恼”，并不涵盖色欲之贪。因为色欲等三种贪欲无法仅以第四种途径除去。
Rāgācittaṃ vinīvaraṇatāti rāgā cittassa vinīvaraṇatāti vuttaṃ hoti. Rāgā vimuttassa cittassa tasseva rāganīvaraṇassa abhāvena vigatanīvaraṇattā vinīvaraṇatāti attho veditabbo. Esa nayo sesesupi.
『由贪染心所遮』，指贪染之心为障碍。所谓贪染之心遮蔽，是指已解脱之心因无贪欲障蔽而无障碍，继而断障，即所谓“障碍”。此理论乃知识断尽剩余烦恼的总结。
Yā ca pañca vijjāti yojetabbaṃ. Nibbaṭṭitalokuttarattāti visuṃyeva lokato apagatalokuttarattā. Yathā vinā lokuttara-saddena ‘‘satipaṭṭhānādīnaṃ lābhīmhī’’ti vuttepi pārājikaṃ hoti, evamidhāpi ‘‘atthapaṭisambhidāya lābhīmhīti vuttepi hotiyevā’’ti vattuṃ yujjati. Kiñcāpi yujjati, atha kho mahāaṭṭhakathāyaṃ vibhāgena vuttattā na sakkā evamidaṃ vattunti dassetuṃ ‘‘mahāaṭṭhakathāyaṃ pana…pe… na sakkā aññaṃ pamāṇaṃ kātu’’nti vuttaṃ. Tampi tattheva paṭikkhittanti sambandho.
所谓必须结合的五项，即是在已断尽世俗烦恼并已超越世间的范围内。譬如若只用世外音声宣说“正当修习念住等”，则犯巴拉基戒；同理若言“为直达义理而得”，亦应承认其巴拉基性。虽然后续仍可讨论，但因大注疏中已有说明，不能再断言“此处非如前文大注疏所说”，故关系亦应当否定。
Suddhikavārakathāvaṇṇanā单纯段说注释
§200
200.Ullapanākāranti samāpajjintiādiullapanākāraṃ. Āpattibhedanti ‘‘na paṭivijānantassa āpatti thullaccayassā’’tiādiāpattibhedaṃ. Puna ānetvā paṭhamajjhānādīhi na yojitanti ettha ‘‘paṭhamajjhānenā’’ti pāṭhoti gaṇṭhipade vuttaṃ, tadeva yuttaṃ.
200.所谓发起示现，指事物的显现等。所谓戒律种类，指“不了解则无昏沉罪”等戒律分段。此外，带来者与初禅等未结合，此处有“初禅已结合”等段落，语意吻合。
Kattusādhanopi bhaṇita-saddo hotīti āha ‘‘atha vā’’tiādi. Yena cittena musā bhaṇati, teneva cittena na sakkā ‘‘musā bhaṇāmī’’ti jānituṃ, antarantarā pana aññena cittena ‘‘musā bhaṇāmī’’ti jānātīti vuttaṃ ‘‘bhaṇantassa hoti musā bhaṇāmī’’ti. Ayamettha attho dassitoti tīhi aṅgehi samannāgato musāvādoti ayamettha attho dassito. Na sakkā na bhavitunti pubbabhāgato paṭṭhāya ābhogaṃ katvā bhaṇitattā na sakkā na bhavituṃ. Āpattiyā na kāretabboti pubbabhāgakkhaṇe ‘‘musā bhaṇissāmī’’ti ābhogaṃ vinā sahasā bhaṇantassa vacanakkhaṇe ‘‘musā eta’’nti upaṭṭhitepi nivattetumasakkuṇeyyatāya avisayabhāvato āpattiyā na kāretabbo. Davāti sahasā. Ravāti aññaṃ vattukāmassa khalitvā aññabhaṇanaṃ.
即使是用技巧制造的言辞，亦称之为“言语”，因此有“又或”之说。用有意念而妄说者，不能以同念而知其妄语；但若换念，则能识为妄语，即“说者即妄语者”。此义由三部分统摄，故说“妄语”此义已现。先有心念行动而不成立说“不可作”，故先段禁止作，后段忽发“我将妄语”，须已意识并有人在场阻止才可止息妄语。所谓“忽然”指突然发声，“吵闹”意图另说，是为争端。
Taṃ jānātīti taṃñāṇaṃ, tassa bhāvo taṃñāṇatā, ñāṇassa atthasaṃvedananti attho. Ñāṇasamodhānanti ñāṇassa bahubhāvo, ekacittuppāde anekañāṇatāti attho. Na hi sakkā…pe… jānitunti ārammaṇakaraṇassa abhāvato vuttaṃ. Asammohāvabodho ca īdisassa ñāṇassa natthi, ‘‘bhaṇissāmī’’ti pavattacittaṃ ‘‘bhaṇāmī’’ti pavattacittassa paccayo hutvā nirujjhati, tañca ‘‘bhaṇita’’nti pavattacittassa paccayo hutvāti āha – ‘‘purimaṃ purimaṃ pana…pe… nirujjhatī’’ti. Tasmiṃ pubbabhāge sati ‘‘sesadvayaṃ na hessatī’’ti etaṃ natthi, avassaṃ hotiyevāti vuttaṃ hoti, bhaṇissāmīti pubbabhāge sati ‘‘bhaṇāmi bhaṇita’’nti etaṃ dvayaṃ na na hoti, hotiyevāti adhippāyo. Ekaṃ viya pakāsatīti anekakkhaṇe uppannampi cittaṃ ekakkhaṇe uppannasadisaṃ hutvā pakāsati. Samāpajjintiādīnīti ādi-saddena samāpajjāmi, samāpannoti imāni dve saṅgaṇhāti. Tattha samāpajjiṃ, samāpannoti imesaṃ asatipi kālanānatte vacanavisesaṃ sandhāya visuṃ gahaṇaṃ.
知此即知见，此心状态即知见之体现，谓为知见本义。知见之情形多种，心一时生时多智显现。因无缘故，不可能未知道而知，故说无昏沉误悟此知见。念“我将妄语”时因心活动声息起，已起声时因缘关系灭。故有“先时先时不断息”之说，然前中时期“不会有两者并存”，谓“念欲妄语”和“已妄语”二者不共存，是断定。即使多时心生，也当现一时心生状。所谓发起示现，指发起之意境、过程；发起完成则统摄此二。此语在此为指示句式，是整句的重点，特别连结含义，说明已断而浓密合成。
§207
207.Sakabhāvapariccajanavasenāti attano santakabhāvassa pariccajanavasena. Magguppattito pubbe viya ‘‘sarāgo sadoso’’ti vattabbatābhāvato cattampi keci gaṇhanti, nayidamevanti dassanatthaṃ ‘‘vanto’’ti vuttaṃ. Na hi yaṃ yena vantaṃ, so puna taṃ ādiyati. Tenāha ‘‘anādiyanabhāvadassanavasenā’’ti. Vantampi kiñci santatilaggaṃ siyā, nayidamevanti dassanatthaṃ ‘‘mutto’’ti vuttaṃ. Tenāha ‘‘santatito vimocanavasenā’’ti. Muttampi kiñci muttabandhanaṃ viya phalaṃ kuhiñci tiṭṭhati, na evamidanti dassanatthaṃ ‘‘pahīno’’ti vuttaṃ. Tenāha ‘‘kvaci anavaṭṭhānadassanavasenā’’ti. Yathā kiñci dunnissaṭṭhaṃ puna ādāya sammadeva nissaṭṭhaṃ paṭinissaṭṭhanti vuccati, evaṃ vipassanāya nissaṭṭhaṃ ādinnasadisaṃ maggena pahīnaṃ paṭinissaṭṭhaṃ nāma hotīti dassanatthaṃ ‘‘paṭinissaṭṭho’’ti vuttaṃ. Tenāha ‘‘ādinnapubbassa paṭinissaggadassanavasenā’’ti. Ukkheṭitoti uttāsito, uttāsetvā palāpitoti vuttaṃ hoti. Yo ca uttāsetvā palāpito, na puna so taṃ ṭhānaṃ āgacchatīti āha ‘‘puna anallīyanabhāvadassanavasenā’’ti, puna āgantvā santāne anuppattibhāvadassanavasenāti attho. Khiṭa-saddaṃ saddasatthavidū uttāsatthe paṭhantīti āha – ‘‘svāyamattho saddasatthato pariyesitabbo’’ti. Aṇuyeva aṇusahagataṃ, atikhuddakanti vuttaṃ hoti.
207.所谓以自我存在之消除为依止者，指自我之灭除为依止。对“染污恼恨”先如同前文无断定，四事可取，不落之义，故称为“被缠缚者”。非用被缠缚者，故称“无缠者”。虽无缠缚，似有果报存留，非此意以“舍弃”为解释。又如“灭尽反起正理”以此说。释义为“过去断尽者今复起”，如佛法中言：“数劫空绝者复生”，以显悟入证。故说“过去之舍弃显现”，乃指断除前业复现。所谓“拔起”即举起，搔动说法。若拔起却搔动者，非复生故称“未复生见”。再复来者于圣众中无法成就，故云“无复来见”。复来者于圣中无生成故称。将音声破坏者，音义解释者言“应自求义”，故说“极小极细者”。谓虽极细但可探求法义。谓“极微”及“明细”有别处说。谓“明细”为对法的深明。所谓“发起示现”等词指最初所生，二者合涵此意。若超越显现路径而立者，见识神眼听觉精妙，能见、闻到如阿拉汉境界。故说超越显现之义。若未闻以前断疑惑故言“已闻”，未闻则“不净”，故“闻”是基础。初句仅言发起禅定，故说“发起示现”。“见识”明确指身体识别器官及心识结合之处，包含“知见”。
Suddhikavārakathāvaṇṇanā niṭṭhitā. · 单纯段说注释结束。
Vattukāmavārakathāvaṇṇanā欲说之遮止语释
§215
215.Kevalañhiyanti kevalañhi ayaṃ. ‘‘Vāro’’ti ajjhāharitabbaṃ. Taṅkhaṇaññeva jānātīti ‘‘paṭhamajjhānaṃ samāpajji’’ntiādimhi vutte tadatthassa pakatiyā vijānanalakkhaṇaṃ sandhāya vuttaṃ. Evaṃ pana vacībhedaṃ akatvā pakkamanādīsu aññataro bhikkhu ‘‘maṃ arahāti jānātū’’ti tamhā āvāsā paṭhamaṃ pakkamatīti āgatavatthumhi viya tasmiṃ khaṇe aviditepi nikkhantamatte pārājikaṃ. Jānanalakkhaṇanti ‘‘taṅkhaṇe jānanaṃ nāma īdisa’’nti vuttalakkhaṇaṃ . Viññattipatheti kāyavacīviññattīnaṃ gahaṇayogge padese, pakaticakkhunā pakatisotena ca daṭṭhuṃ sotuñca arahaṭṭhāneti vuttaṃ hoti. Tena viññattipathaṃ atikkamitvā ṭhito ce koci dibbena cakkhunā dibbāya ca sotadhātuyā disvā sutvā ca jānāti, na pārājikanti dīpeti. Assutapubbassa ‘‘kimidaṃ vutta’’nti saṃsayuppattisabbhāvato ‘‘sutaṃ hotī’’ti vuttaṃ. Paṭhamaṃ vacanamattaṃ assutapubbenapi ‘‘paṭhamajjhānaṃ samāpajji’’nti vutte ‘‘kimida’’nti sandehaṃ anuppādetvā ‘‘jhānaṃ nāma kiresa samāpajjī’’ti ettakamattepi ñāte pārājikaṃ hotiyeva.
215.所谓绝对知见者，谓如本句所释“明确显现”。有言“此说有间”。谓唯有初禅发起示现中此义适用。基于此不同见解，某比库于当时误以为“我已得果阿拉汉”，即时放弃于隐居处，犯巴拉基戒。所谓“知见标志”，指“在一个瞬间中称为知见之义”。辨识路径，谓身体识别的视觉和听觉感受器官及心识，能够观察、听闻及智慧状态。如在此超越识别路径，能见闻灵眼灵耳，非犯戒。未闻者前有“为何如此”之疑，其果被明明言“已闻”，意指有基础明晰之知。初句仅言修得初禅，故言“发起示现”。
Anāpattibhedakathāvaṇṇanā无犯分别语释
§222
222.Anullapanādhippāyassāti atikkamitvā avattukāmassa, ‘‘uttarimanussadhammo aya’’nti asallakkhentassāti adhippāyo. Sarūpato pana ‘‘anāpatti bhikkhu anullapanādhippāyassā’’ti vinītavatthūsu tattha tattha āgatavatthuvasena veditabbo. ‘‘Uttarimanussadhammo aya’’nti asallakkhetvā vadantopi vohārato aññaṃ byākaronto nāma hotīti vuttaṃ ‘‘aññaṃ byākarontassā’’ti.
222.所谓『反复斥责之法』（Annullapanādhippāya），是指超越并制止讥斥的意愿。具体而言，其义为“这是超越世人俗法的法”，表明此法超越世俗凡人所持的法则。其法体上明示“比库不应有反复斥责之法”，应在恭敬充分的境况下依所在情境分别体认。即使有人公开宣称“这是超越世人俗法的法”，若言语不当且误导他人，则称为“误导他人者”。
Padabhājanīyavaṇṇanā niṭṭhitā. · 词句分析释已毕。
Bhāyantopīti ‘‘imassa mayi natthibhāvaṃ aññepi jānantā atthi nu kho’’ti bhāyantopi.
所谓“生起恐惧者”（bhāyanto），意指“有人明知我今此处无所依止，外亦无所依止，难道还有其他存在吗？”由此生起恐惧之心。
Vinītavatthuvaṇṇanā调伏事释
§223
223.Sekkhabhūmiyanti iminā jhānabhūmimpi saṅgaṇhāti. Tiṇṇaṃ vivekānanti kāyacittaupadhivivekānaṃ.
223.所谓“修习禅定地”（sekkhabhūmi），特指此处禅定之境界。所谓“三种离欲”，即身意烦恼之分别离敬。
Piṇḍāya caraṇassa bhojanapariyosānattā vuttaṃ ‘‘yāva bhojanapariyosāna’’nti. Bhutvā āgacchantassapi puna vuttanayeneva sambhāvanicchāya cīvarasaṇṭhapanādīni karontassa dukkaṭameva.
谓因饮食而致足部饮食洁净之相，称为“饮食洁净”，意指“直到饮食洁净为止”。甚至对初起行意欲净衫之行为而言，反而为恶业。
§225
225.Ārādhanīyo, āvuso, dhammo āraddhavīriyenāti vatthudvayaṃ ekasadisampi dvīhi bhikkhūhi visuṃ visuṃ ārocitattā bhagavatā vinicchinitaṃ sabbampi vinītavatthūsu āropetabbanti pāḷiyaṃ āropitaṃ.
225.可敬之法啊！比库们，所谓『精勤之法』（ārādhanīya dhamma）乃指两种修习法，须由同一时、两比库分别明白、以清净词语告诫、由世尊定断，所有之法均须依教义于圣训中标明。
§226
226.Pasādabhaññanti kevalaṃ pasādamattena bhaṇanaṃ, na pana ‘‘sabhāvato ete arahantoyevā’’ti cintetvā. Tenevettha anāpatti vuttā. Yadi pana ‘‘ete sabhāvato arahantoyevā’’ti maññamāno ‘‘āyantu bhonto arahanto’’tiādīni vadati, na sampaṭicchitabbaṃ.
226.所谓“恭敬言语”（pasādabhañña），仅指仅仅用恭敬婉转的语言，而非怀疑“他们天性本自是阿拉汉”。在此之下，不当算作过失。若有人怀疑他们天性本为阿拉汉，却妄言“愿尊者降临”等，则不应纵容。
§227
227. Padasā gamanaṃ sandhāya katikāya katattā ‘‘yānena vā’’tiādimāha. Tattha vijjāmayiddhiṃ sandhāya ‘‘iddhiyā’’ti vuttaṃ. Aññamaññaṃ rakkhantīti ‘‘yo imamhā āvāsā paṭhamaṃ pakkamissati, taṃ mayaṃ ‘arahā’ti jānissāmā’’ti evaṃ katikāya katattā apubbācarimaṃ asuddhacittena gacchantāpi saha nikkhantabhāvato aññamaññaṃ rakkhanti. Keci pana ‘‘hatthapāsaṃ avijahitvā aññamaññassa hatthaṃ gaṇhanto viya gacchantopi ‘uṭṭhetha gacchāma, etha gacchāmā’ti evaṃ saṃvidahitvā gamane pubbāparaṃ gacchantopi nāpajjatī’’ti vadanti. Etaṃ pana adhammikaṃ katikavattanti ‘‘idha arahantoyeva vasantūti yadi bhikkhū katikaṃ karonti, etaṃ adhammikaṃ katikavatta’’nti cūḷagaṇṭhipade vuttaṃ. Heṭṭhā vuttaṃ pana sabbampi katikavattaṃ sandhāya etaṃ vuttanti amhākaṃ khanti, vīmaṃsitvā gahetabbaṃ. Nānāverajjakāti nānājanapadavāsino. Saṅghalābhoti yathāvuḍḍhaṃ attano pāpuṇanakoṭṭhāso. Ayañca paṭikkhepo imināva nīhārena bahisīmaṭṭhānaṃ avisesena saṅghalābhassa sāmibhāvāpādanaṃ sandhāya kato. Visesato pana bahisīmaṭṭhānampi paricchinditvā ekekakoṭṭhāsato ‘‘ettakaṃ dātuṃ, īdisaṃ vā dātuṃ, ettakānaṃ vā dātuṃ, īdisassa vā dātuṃ ruccati saṅghassā’’ti apalokanakammaṃ katvā dātuṃ vaṭṭati.
关于以语句分析“凭借文字的来去”表达“用什么交通工具”等说法。这里根据‘能通达之力’而称‘通力’。比库们彼此守护，意指‘在此住处中，先离开者，我们即知其为阿拉汉’，据此语句，纵使行于前行之路，心未清净而具有出离心者，仍相互守护。然有人言‘放弃缰绳而彼此手牵行，如此出发即说’起来走吧，我们往何处去’，此种同心行进，前行时却不相违。此乃不合律仪行为，若于此，阿拉汉们在此，相互争执为律仪，则谓此乃律仪之过失。下文说，针对一切律仪过失，我等须心怀忍耐，深思然后采纳。所谓多种族群，指多个民族居民。于僧团利益则指增长自身所得之积集。对此不严以轻弃，现由此戒律之宽仁，令出离之地特立以保护僧团利益。更专门切割出离所地，将各积集分别保管，实行看护工作，互相维护，“给此物，或此物，及与此方物为合僧团之所喜”的管理律仪由此运作。
§228
228.Āyasmā ca lakkhaṇotiādīsu ko panāyasmā lakkhaṇo, kasmā cassa lakkhaṇoti nāmaṃ ahosi, ko cāyasmā mahāmoggallāno, kasmā ca sitaṃ pātvākāsīti taṃ sabbaṃ pakāsetuṃ ‘‘yvāya’’ntiādi āraddhaṃ. Lakkhaṇasampannenāti purisalakkhaṇasampannena. Brahmasamenāti brahmattabhāvasamena. Īsakaṃ hasitaṃ sitanti vuccatīti āha ‘‘mandahasita’’nti. Aṭṭhikasaṅkhalikanti nayidaṃ aviññāṇakaṃ aṭṭhisaṅkhalikamattaṃ, atha kho eko petoti āha ‘‘petaloke nibbattaṃ satta’’nti. Ete attabhāvāti petattabhāvā. Na āpāthaṃ āgacchantīti devattabhāvā viya pakatiyā āpāthaṃ na āgacchanti. Tesaṃ pana ruciyā āpāthaṃ āgaccheyyuṃ. Manussānaṃ dukkhābhibhūtānaṃ anāthabhāvadassanapadaṭṭhānā karuṇāti āha ‘‘kāruññe kattabbe’’ti. Attano ca sampattiṃ buddhañāṇassa ca sampattinti paccekaṃ sampatti-saddo yojetabbo. Tadubhayaṃ vibhāvetuṃ ‘‘tañhī’’tiādi vuttaṃ. Tattha ‘‘attano ca sampattiṃ anussaritvā sitaṃ pātvākāsī’’ti padaṃ ānetvā sambandhitabbaṃ. Dhammadhātūti sabbaññutaññāṇaṃ sandhāya vadati, dhammadhātūti vā dhammānaṃ sabhāvo. Upapattīti jāti. Upapattisīsena hi tathārūpaṃ attabhāvaṃ vadati. Dussaddhāpayā honti, tadassa tesaṃ dīgharattaṃ ahitāya dukkhāya. Dussaddhāpayāti idañca na lakkhaṇattheraṃ sandhāya vuttaṃ, ye pana suṇanti ‘‘evaṃ kira vutta’’nti, te sandhāya. Atha lakkhaṇatthero kasmā na addasa, kimassa dibbacakkhu natthīti? No natthi, mahāmoggallāno pana āvajjento addasa, itaro anāvajjanena na addasa.
关于尊者之名号、体貌及来历，有谁的尊号为何，为何以此为名，有谁是大摩嘎剌那，为何称为请安者，欲详述一切起始，故以“或至”为起首。所谓具足尊号，即全具人体美德，所谓如梵天者，谓其具梵天之威仪。言及“憨笑”为微笑，谓之“缓笑”。阿耆婆宿缒者是无明八锁缓重之人，然后云：“彼为饿鬼界所缚七生”，指彼属饿鬼体相。未地产生，谓天道如意，不随众生痛苦而错来。此诸众生因爱生众苦苦难，无依无托故，生慈心欲护之，故言“应修慈”，又其自身福报与佛智福报须区别称谓，细述此二差别，以“当见”等语表达。又“法界”意指所具通达一切事理之智慧，法界为法之性相。生起谓为出生。愚人多言不信，致其长期罹患恶业与苦难。此不信者所言非尊者说明，而仅为传闻听说。尊者为何未观见？因无神通眼吗？不是的，大摩嘎剌那曾睁眼见之，非另一人未睁眼所能及。
Vituḍentīti vinivijjhitvā ḍenti, asidhārūpamehi tikhiṇehi lohatuṇḍakehi vijjhitvā vijjhitvā ito cito ca gacchantīti attho. Tenāha ‘‘vinivijjhitvā gacchantī’’ti. ‘‘Vitudantī’’ti vā pāṭho. Phāsuḷantarikāhīti bhummatthe nissakkavacanaṃ. Lohatuṇḍakehīti lohasalākāsadisehi, kāḷalohamayeheva vā tuṇḍakehi. Pasādussadāti iminā aṭṭhisaṅghātamattaṃ hutvā paññāyamānānampi kāyappasādassa balavabhāvaṃ dasseti. Pakkagaṇḍasadisāti iminā pana ativiya mudusabhāvataṃ dasseti. Acchariyaṃ vatāti garahanacchariyaṃ nāmetaṃ.
“斥之”意谓拨开，讥斥，借以形容锋利的铁杵般钝物被揭露然后避开，含义如此。故称其“拨开行走”。亦有誊本作“视之”。“地头蚁”意指在土地上钻行的蚂蚁，此地为本词语义基础。铁杵指铁条或黑铁制的棒状物。此处述铁杵粗劣之碰击聚合而达炼体之力。形容身心坚实的强度。类似突起之骨节。赞叹是奇妙不思议之处，非等闲可入的境地。
Cakkhubhūtāti sampattadibbacakkhukā, lokassa cakkhubhūtāti evaṃ vā ettha attho daṭṭhabbo. Yatrāti hetuatthe nipātoti āha ‘‘yatrāti kāraṇavacana’’nti. Appamāṇe sattanikāye, te ca kho vibhāgena kāmabhavādibhede bhave, nirayādibhedā gatiyo, nānattakāyanānattasaññīādiviññāṇaṭṭhitiyo, tathārūpe sattāvāse ca sabbaññutaññāṇañca me upanetuṃ paccakkhaṃ karontena.
“眼化者”指得现成神通眼之沙法，谓为世界之眼，此处当作此义理解。或可作“何处”意，文中谓“何处”为因果表达。于无垠众生界，众生分划为欲界及他界层，有地狱等不同处所，因身体及识别差异，各生境界平等受生，而于彼境界中生起具足如法通达之知识，然后具明证彼分界实相，故言此意。
Goghātakoti gunnaṃ abhiṇhaṃ hananako. Tenāha ‘‘vadhitvā vadhitvā’’ti. Tassāti gunnaṃ hananakammassa. Aparāpariyakammassāti aparāpariyavedanīyakammassa. Balavatā goghātakakammena vipāke dīyamāne aladdhokāsaṃ aparāpariyavedanīyaṃ, tasmiṃ vipakkavipāke idāni laddhokāsaṃ ‘‘avasesakamma’’nti vuttaṃ. Kammasabhāgatāyāti kammassa sabhāgabhāvena sadisabhāvena. Ārammaṇasabhāgatāyāti ārammaṇassa sabhāgabhāvena sadisabhāvena. Yādise hi ārammaṇe pubbe taṃ kammaṃ tassa ca vipāko pavatto, tādiseyeva ārammaṇe idaṃ kammaṃ imassa vipāko ca pavattoti katvā vuttaṃ ‘‘tasseva kammassa vipākāvasesenā’’ti. Bhavati hi taṃsadisepi tabbohāro yathā so eva tittiro, tāniyeva osadhānīti. Yasmā kammasarikkhakavisaye ‘‘kammaṃ vā kammanimittaṃ vā’’ti dvayameva vuttaṃ, yasmā ca gatinimittaṃ viya kammaṃ kammanimittañca kammato bhinnaṃ visuṃ hutvā na tiṭṭhati, tasmā sarikkhakavipākadānassa kāraṇabhāvato yattha kammasarikkhakena vipākena bhavitabbaṃ, tattha kammaṃ vā kammanimittaṃ vā gahetvā paṭisandhi hotīti vadanti. Tenevāha – ‘‘tassa kira…pe… nimittaṃ ahosī’’ti. Tattha nimittaṃ ahosīti pubbe katūpacitassa petūpapattinibbattanavasena katokāsassa tassa kammassa nimittabhūtaṃ idāni tathā upaṭṭhahantaṃ tassa vipākassa nimittaṃ ārammaṇaṃ ahosi. Soti goghātako. Aṭṭhikasaṅkhalikapeto jāto kammasarikkhakavipākavasena.
“杀牛者”谓故意残害牛只。今复言“屠杀过程中屠杀屠杀”。此谓加害行为本质。不同种类致命之行为谓“不可忍受之业果”。强力施行杀牛业，果报中先经历狭窄之处受苦，后得宽阔之处安心，此谓“果报终结”。“业之相关”指业与其部分及相关业同理之合态。所谓起始相关，因前生某业之因，现世果报凝集显现，就是“此业果报在前生成为因”，业因果相续生成，如同时鸟巢内三鸟共栖。既业与因不同，故业行者于果报生成间隔非连续，故业因及果相互结合，故“合业果报生”，此义释明。因而有云：“其业有…因”句。句中“因”者，指昔日罪恶行为型态灭尽后，因业所生饿鬼等现象于果报期现前，此谓“因”成今天之果报起始。此业成就时，杀牛者即彼“鐵杵磐石之饿鬼”，气象如铁坠之重。
§229
229.Pesiyo katvāti gāviṃ vadhitvā vadhitvā gomaṃsaṃ phāletvā pesiyo katvā. Sukkhāpetvāti kālantaraṃ ṭhapanatthaṃ sukkhāpetvā. Sukkhāpitamaṃsapesīnañhi vallūrasamaññāti. Nippakkhacammeti vigatapakkhacamme. Urabbhe hantīti orabbhiko. Eḷaketi aje. Nivāpapuṭṭheti attanā dinnanivāpena posite asinā vadhitvā vadhitvā vikkiṇanto. Ekaṃ miganti dīpakamigaṃ. Kāraṇāhīti yātanāhi. Ñatvāti kammaṭṭhānaṃ ñatvā. Pesuññupasaṃhāravasena ito sutaṃ amutra, amutra vā sutaṃ idha sūcetīti sūcako. Anayabyasanaṃ pāpesi manusseti sambandho.
“宰杀者”指杀牛而获肉，进而杀牛制作干肉以保藏。干肉保藏乃为了长时间保存。干肉食者称为“干肉食者”，约意与谷生食者相对。平息争斗意谓灭除纷争。“瓶”指牛奶罐。“推倒”谓本人所养已倒之物（车、罐等）用杖击杀并售卖。比作灯火之比喻。因果名称谓“原因”，“知”谓识知。如“宰杀之所依之故”与对应因。宰杀意即识知业处之因。听闻之意谓以传播业流所闻。因人间恶缘，虽然无休止作恶，但彼此仍存往来关系。
Vinicchayāmaccoti raññā aḍḍakaraṇe ṭhapito vinicchayamahāmatto. So hi gāmajanakāyaṃ kūṭaṭṭhena vañcetīti ‘‘gāmakūṭo’’ti vuccati. Keci ‘‘tādisoyeva gāmajeṭṭhako gāmakūṭo’’ti vadanti. Samena bhavitabbaṃ dhammaṭṭhoti vattabbato. Rahassaṅge nisīdanavasena visamā nisajjā ahosi. Phusantoti theyyāya phusanto.
在做决定时，国王任命了负责决断的高级官员。这位主管被称为决断大臣。这里所谓“村寨职位”，是指该大臣以村落长老的身份进行管理。有些人说村寨长老本身即称为村寨职位。根据所应当的正法，理应如是看待。隐秘地聚集会面时，因坐姿不正导致不适。所谓“触”是指以礼敬礼拜促进感应。
§230
230.Anissaroti mātugāmo sasāmiko attano phasse anissaro. Dhaṃsitvāti bhassitvā apagantvā. Maṅganavasena ulatīti maṅguli, virūpabībhacchabhāvena pavattatīti attho. Tenāha ‘‘virūpaṃ duddasikaṃ bībhaccha’’nti.
“依赖（Anissara）”指的是家庭主妇忠于自己的丈夫，归依于丈夫的意思。“损坏（Dhaṃsitvā）”即弃离废弃。“戒指（Maṅgula）”比喻其为指环，因形状变形而发生腐坏。由此说“形状异样，难闻讨厌”。
Uddhaṃ uddhaṃ agginā pakkasarīratāya uppakkaṃ, heṭṭhato paggharaṇavasena kilinnasarīratāya okilinī, ito cito ca aṅgārasamparikiṇṇatāya okirinī. Tenāha ‘‘sā kirā’’tiādi. Aṅgāracitaketi aṅgārasañcaye. Sarīrato paggharanti asuciduggandhajegucchāni sedagatāni. Tassa kira raññoti kāliṅgassa rañño. Nāṭakinīti naccanakicce adhigatā itthī. Sedanti sedanaṃ, tāpananti attho.
火焰从上端升起，形成燃烧物体，底部却呈污秽覆盖，有灼烧而受侵染的状态。这里说“彼是火焰”等语，意指炭火的堆积。身体被覆盖的污秽恶臭杂乱结团均为已入境。此处所说“国王”指迦陵国的王。所谓舞姬，是指从事舞蹈表演的女子。所谓“受热”，即受火热之苦。
Asīsakaṃ kabandhaṃ hutvā nibbatti kammāyūhanakāle tathā nimittaggahaṇaparicayato. Lāmakabhikkhūti hīnācāratāya lāmako, bhikkhuvesatāya bhikkhāhārena jīvanato ca bhikkhu. Cittakeḷinti cittaruciyaṃ taṃ taṃ kīḷanto. Ayamevāti bhikkhuvatthusmiṃ vuttanayo eva.
压制缠结，形成于业力轮回时，以及因缘标记之缘起。僧名“懒惰比库”，谓因懈怠导致品行低劣。以乞食为生的比库意味着行乞换取生活。所谓“心灵的嬉戏”，是指心智游玩各种念头。此即为在其中所述的比库的现象描述。
§231
231.Nissevālapaṇakakaddamoti tilabījakādibhedena sevālena nīlamaṇḍūkapiṭṭhivaṇṇena udakapiṭṭhaṃ chādetvā nibbattapaṇakena kaddamena ca virahito. Sundarehi titthehīti sukhāvagāhaṇaṭṭhānatāya kaddamādidosavirahato ca sundarehi titthehi. Tato udakadahato taṃhetu, taṃ upanissāyāti attho. Nāgabhavanagatopi hi so rahado tato uparimanussaloke jalāsayena sambandho hoti. Tena vuttaṃ ‘‘tato ayaṃ tapodā sandatī’’ti. Atha vā tatoti nāgabhavane udakadahato ayaṃ tapodā sandati. Tañhi uparibhūmitalaṃ ārohati, uṇhabhāvena tapanato tapaṃ udakaṃ etissāti anvatthanāmavasena tapodāti vuccati. Petalokoti petānaṃ āvāsaṭṭhānaṃ. Keci pana ‘‘petalokoti lohakumbhīnirayā idhādhippetā’’ti vadanti, nagarassa pana parito pabbatapādavanantaresu bahū petāvāsāpi santeva. Svāyamattho petavatthupāḷiyā lakkhaṇasaṃyuttena imāya ca vinītavatthupāḷiyā dīpetabbo.
以“用水盘盛盛放稻种”的典故比喻，指将稻种等分别放入水盆覆盖，做到防护隔绝。这里提到佳美的岸边，意指适合修行和聚会的愉悦之地。被水侵湿导致寒冷，这也就是借助外缘而生的含义。即使住在龙王居所，那隐秘之处通向人界亦以水渠相连。因而记载说“此处修行者在那里修习禅定”。又说“龙王居处水因寒冷，人间禅修者亦修习禅定”。从地表上升发热，熏烧水的现象被称为禅定。所谓饿鬼道，就是饿鬼栖息之所。有的则称饿鬼道为铁缸地狱，诸城市周围山林间亦多饿鬼的住所。其本义应当以饿鬼诸相特征结合这一规约意义加以解释。
Katahatthāti thirataraṃ lakkhesu avirajjhanasarakkhepā. Īdisā pana tattha vasībhūtā katahatthā nāma honti, tasmā yo sippameva uggaṇhāti, so katahattho nāma na hoti, ime pana katahatthā, ciṇṇavasībhāvāti vuttaṃ hoti. Sippadassanavasena kataṃ rājakulāni upecca asanaṃ sarakkhepo etehīti katupāsanā, rājakulādīsu dassitasippāti vuttaṃ hoti. Pabhaggoti parājito.
“katahattha”指心不杂念地纯净、无退转。在此状态中已巩固为主要占据。因而真正掌握技艺者成为katahattha，若只是习技自夸则非真katahattha。所谓katahattha表示特色纯净且稳定。依赖技能现前，王族抛弃座位，就被称为katahattha的弃座者。所谓失败之义，谓对王族被夺去座位的比喻。
§232
232. Dosadassana pubbaka rūpa virāga bhāvanā saṅkhāta paṭipakkha bhāvanāvasena paṭighasaññānaṃ suppahīnattā mahatāpi saddena arūpasamāpattito na vuṭṭhāti, tathā pana na suppahīnattā sabbarūpāvacarasamāpattito vuṭṭhānaṃ siyāti idha āneñjasamādhīti catutthajjhānasamāpatti adhippetāti āha ‘‘anejaṃ acalaṃ kāyavācāvipphandavirahitaṃ catutthajjhānasamādhi’’nti. Aññattha pana samādhipaccanīkānaṃ atidūratāya na iñjatīti āneñjoti arūpāvacarasamādhi vuccati. Samādhiparipanthake dhammeti vitakkavicārādike sandhāya vadati. Vitakkādīsu ādīnavasallakkhaṇassa na suṭṭhukatabhāvaṃ sandhāyāha ‘‘na suṭṭhu parisodhetvā’’ti.
232. 关于怨恨的观见、先前的色离欲修习称作【名相已成的对治修习】，因其对境反应的感受已深刻遭破坏即失妙乐，虽经历大苦痛以空无色境界修习而未起，然而当不失妙乐、具足空无色境界修习而生出起时，则称为起。此处所说「无染」之定，即第四禅的斥除烦乱观止息所成的定住。另于定的修习进展极远无染境时，谓之无染无色定。论定之大纲时解释此定包括初禅的思维与伺察等。于思维等中斥说其不能圆满调伏称「未如理净化」之故，意指未证断恶烦恼不能究竟净除。
Nanu cāyamāyasmā mahāmoggallāno bhagavato paṭhamavasseva abhinavappattaarahatto, idañca uttarimanussadhammapārājikaṃ vīsatimavassato upari paññattaṃ, kathaṃ imassa vatthuno imasmiṃ pārājike bhagavatā vinicchitabhāvo vuttoti? Nāyaṃ doso. Ayañhettha ācariyānaṃ kathāmaggo – apaññattepi sikkhāpade therassa vacanaṃ sutvā ‘‘attano appatirūpaṃ uttarimanussadhammaṃ esa vadatī’’ti maññamānā bhikkhū therassa dosaṃ āropentā ujjhāyiṃsu. Bhagavā ca therassa tathāvacane kāraṇaṃ dassetvā niddosabhāvaṃ karonto ‘‘anāpatti, bhikkhave, moggallānassā’’ti āha. Saṅgītikārakā pana uttarimanussadhammādhikārattā tampi vatthuṃ ānetvā idha āropesunti.
难道这位具寿长老大摩嘎剌那刚入佛法第一年，即被判定犯了背离人法的巴拉基咖罪行，此罪名却是在他修行超过二十年之后才能成立，这如何能说明此人犯有此罪呢？这不是错误的判断吗？这里所说的是教学上师的言说传承——即便未犯戒律，听闻长老言“他有背离正法的人法的行为”的说法时，一些比库因误解反而生起怨恨。世尊依长老之言演示因果，明确说明这是无错非罪，言称「摩嘎剌那，没有犯戒」。然而因摩嘎剌那所犯罪名由不同传承者、律仪执行者提出，也会因此引生诤议。
Sāvakānaṃ uppaṭipāṭiyā anussaraṇaṃ natthīti dassetuṃ ‘‘na uppaṭipāṭiyā’’ti āha. Asaññasamāpattinti saññāvirāgabhāvanāya vāyokasiṇanibbattitaṃ catutthajjhānasamāpattiṃ vadati. Pubbenivāsañāṇaṃ cutipaṭisandhiṃ gaṇhantampi anantarapaccayakkamavantānaṃ arūpadhammānaṃ vaseneva gaṇhātīti āha – ‘‘tatiye attabhāve cutimeva addasā’’ti. Nayato sallakkhesīti vaṭṭe saṃsaraṇakasattānaṃ khandhānaṃ abhāvakālo nāma natthi, asaññabhave pana acittakā hutvā pañca kappasatāni pavattanti, iminā nayena sallakkhesi. Dukkaraṃ katanti khandhavikalassa pubbenivāsassa anussaraṇaṃ ṭhapetvā sammāsambuddhaṃ na sakkā aññehi kātunti nayato sallakkhentenapi dukkaraṃ katanti adhippāyo. Paṭividdhāti paṭividdhasadisā. Yathā nāma koci dhanusippe katahattho ekaṃ kesasaṅkhātaṃ vālaṃ satakkhattuṃ vidāletvā tato ekaṃ aṃsuṃ gahetvā vātiṅgaṇaphalassa majjhaṭṭhāne bandhitvā aparaṃ aṃsuṃ kaṇḍassa aggakoṭiyaṃ yathā tassa aṃsussa ūkāmattaṃ vā likkhāmattaṃ vā kaṇḍassa aggakoṭito adhikaṃ hutvā tiṭṭhati, evaṃ bandhitvā usabhamatte ṭhāne ṭhito kaṇḍabaddhāya vālakoṭiyā vātiṅgaṇabaddhaṃ vālassa koṭiṃ paṭivijjheyya , evameva imināpi kataṃ dukkaranti vuttaṃ hoti. Etadagganti eso aggo. Yadidanti yo ayaṃ. Liṅgavipallāsavasenetaṃ vuttaṃ.
对【声闻的戒律实际执行】并无回忆怀念，因而说「无回忆记忆」。所谓无记，指的是断灭记想之发生，于复次之念之间，第四禅中的色身相续中无记忆留存。依先世记忆之断续接续，乃因无间无障碍的无色法所连结，故言“在第三禅自体识中即见”。借用比喻，凡射手射箭，射出的弓弦之箭未断，则手持箭矢绑于弓上，且箭头重于箭柄，若箭痕小于箭头，则其为有效绑定状态，如此可理解为记忆之连续。反之无记忆的状态虽为无识，却历经五百年，如是连续，无记为遍体无心的特性。说此为难施，谓无法为其他人表明彻底证得圣者之记忆，虽用比喻描述射箭绑箭亦难以明晰，此为因果之最顶。此意即谓为“最为上首”的因果关系。
Vinītavatthuvaṇṇanā niṭṭhitā. · 调伏事释已毕。
Nigamanavaṇṇanā结论释
§233
233.Idhāti imasmiṃ bhikkhuvibhaṅge. Uddiṭṭhāti idha pātimokkhavasena anosāritattā cattāro pārājikāva uddiṭṭhā kathitāti attho gahetabbo. Yadi evaṃ heṭṭhā thullaccayadukkaṭānampi vuttattā pārājikāva uddiṭṭhāti kasmā vuttāti? Pārājikādhikārattā santesupi thullaccayadukkaṭesu idha pārājikāva vuttā. Yesaṃ…pe… asaṃvāsoti imamatthaṃ vā dīpetukāmo taṃsambandhena ‘‘uddiṭṭhā cattāro pārājikā’’ti āha. Tatthāyasmantetiādikaṃ pana anuññātapātimokkhuddesakkamopi ayameva, nāññoti dassanatthaṃ vuttaṃ. Bhikkhunīnaṃ asādhāraṇāni cattārīti ubbhajāṇumaṇḍalikā vajjapaṭicchādikā ukkhittānuvattikā aṭṭhavatthukāti imāni cattāri bhikkhunīnaṃ bhikkhūhi asādhāraṇāni nāma. Etesu ubbhajāṇumaṇḍalikā nāma yā kāyasaṃsaggarāgena avassutā teneva rāgena avassutassa manussapurisassa akkhakānaṃ adho jāṇumaṇḍalānaṃ kapparānañca upari yena kenaci sarīrāvayavena āmasanādiṃ sādiyati, tassā adhivacanaṃ. Yā pana bhikkhunī aññissā bhikkhuniyā pārājikasaṅkhātaṃ vajjaṃ jānaṃ paṭicchādeti, sā vajjapaṭicchādikā nāma. Samaggena pana saṅghena ukkhittaṃ bhikkhuṃ yā bhikkhunī yaṃdiṭṭhiko so hoti, tassā diṭṭhiyā gahaṇavasena anuvattati, sā ukkhittānuvattikā nāma. Yā pana kāyasaṃsaggarāgena tintā tathāvidhasseva purisassa hatthaggahaṇaṃ vā saṅghāṭikaṇṇaggahaṇaṃ vā sādiyati, kāyasaṃsaggasaṅkhātassa asaddhammassa paṭisevanatthāya purisassa hatthapāse santiṭṭhati vā, tattha ṭhatvā sallapati vā, saṅketaṃ vā gacchati, purisassa āgamanaṃ vā sādiyati, kenaci vā paṭicchannokāsaṃ pavisati, hatthapāse vā ṭhatvā kāyaṃ upasaṃharati, ayaṃ aṭṭhavatthukā nāmāti veditabbaṃ.
233.此处论及比库的违戒。声明于此，称为戒律所画的四条巴拉基咖皆已明示。既然下文又谈到较小恶劣行为也归入巴拉基咖范围，为何说仅仅是四条？此为因其巴拉基咖涵盖轻重不同类别而称四条，即这四条巴拉基咖中亦包含较小恶业。至于不调和不和睦之意，则为表达四条巴拉基咖之涵义。今又论及比库尼非常之四条：如生痣性之非圣比库尼、掩盖犯戒之、借戒法意旨以行违犯、不顺从比库尼团体之类，依此分类称名。并详述「生痣性」者是身体产生痣点，盖由与有心人缘起之贪爱；「掩戒」者乃以他人犯巴拉基咖罪之过遮掩自身过错；「不顺从」者以错误观点依顺。又论及与男性身体接触及假称同步顺从，谓称为生痣者法等义。
Vatthuvipannāti pabbajjupasampadāya avatthubhāvato vatthuvipannā. Nesañhi ‘‘na, bhikkhave, paṇḍako pabbājetabbo, yo pabbājeyya, āpatti dukkaṭassā’’tiādinā pabbajjā upasampadā ca paṭikkhittā. Tasmā te bhikkhubhāvāya abhabbattā pārājikāpannasadisatāya ‘‘pārājikā’’ti vuttā. Tabbhāvabhāvitāya bhikkhubhāvo vasati etthāti vatthu, puggalānaṃ bhikkhubhāvārahatā. Sā pana pabbajjakkhandhakāgatasabbadosavirahitasampattiyuttatā. Taṃ vipannaṃ paṇḍakabhāvādiyogena yesaṃ te vatthuvipannā. Ahetukapaṭisandhikāti iminā tesaṃ vipākāvaraṇena samannāgatabhāvaṃ dassento maggāvaraṇe kāraṇamāha. Pārājikāpannasadisattā pārājikā. Theyyasaṃvāsakādikammaṃ mātughātādikaṃ viya ānantariyaṃ na hotīti āha ‘‘imesaṃ tiṇṇaṃ saggo avārito’’ti.
论自外付法时所生不正之身分称为“对象颠倒”或称“身份颠倒”。佛制戒律谓：“比库不得出家，凡出家即有恶报。”出家与受具戒均被视为不成正道，故此类比库身分称“不堪戒犯之巴拉基咖”，意指不合法的比库体。此乃出家律法汇集而成，系由“不可正当之类因缘故障障理，令诸修道者障碍通达圣道”。故称有巴拉基咖罪。虽有不可共居戒等诸难事，却不属于速行可断之类阿难时代所说的业障罪，故言“这三者天堂未受阻”。
Dīghatāya lambamānaṃ aṅgajātametassāti lambī. So ettāvatā na pārājiko, atha kho yadā anabhiratiyā pīḷito attano aṅgajātaṃ mukhe vā vaccamagge vā paveseti, tadā pārājiko hoti. Mudu piṭṭhi etassāti mudupiṭṭhiko, kataparikammāya mudukāya piṭṭhiyā samannāgato. Sopi yadā anabhiratiyā pīḷito attano aṅgajātaṃ attano mukhavaccamaggesu aññataraṃ paveseti, tadā pārājiko hoti. Parassa aṅgajātaṃ attano mukhena gaṇhātīti yo anabhiratiyā pīḷito parassa suttassa vā pamattassa vā aṅgajātaṃ attano mukhena gaṇhāti. Parassa aṅgajāte abhinisīdatīti yo anabhiratiyā pīḷito parassa aṅgajātaṃ kammaniyaṃ disvā attano vaccamaggena tassūpari nisīdati, taṃ attano vaccamaggaṃ pavesetīti attho.
“身体长耷”谓身体松懈。松懈者尚未犯巴拉基咖。当自我不乐，受苦，以至将自己身分头发等塞入口中、口中管道时，乃犯巴拉基咖。所谓“柔软背部”，即体内具柔软而不坚固之背部，若以软背完成某行为，则为此类。若他人身体部位插入自己的口、鼻道等处，明知对方带来恶业而容许此行为亦属巴拉基咖。若身受他人恶业而坐于对方口中，则称为“入他口道”，意指接受业随。
Etthāha – mātughātakapitughātakaarahantaghātakā tatiyapārājikaṃ āpannā, bhikkhunīdūsako lambīādayo cattāro paṭhamapārājikaṃ āpannā evāti kathaṃ catuvīsatīti? Vuccate – mātughātakādayo hi cattāro idha anupasampannā eva adhippetā, lambīādayo cattāro kiñcāpi paṭhamapārājikena saṅgahitā, yasmā pana etena pariyāyena methunaṃ dhammaṃ appaṭisevino honti, tasmā visuṃ vuttāti. Etena pariyāyenāti ubhinnaṃ rāgapariyuṭṭhānasaṅkhātena pariyāyena. Dutiyavikappe kaccitthāti ettha kacci atthāti padacchedo veditabbo.
这里说——犯了杀母、杀父或杀阿拉汉的行为者，属于第三种最重出教戒犯。又说，诽谤比库尼（比库尼）者、偷盗等四种，则犯第一种最重出教戒。如此如何说是二十四种呢？回答说——杀母等四种，实际上这里未必全备产生，只是被称为有权柄的戒犯。偷盗等四种，则有些被包含于第一最重戒中，因为以这种别称来说，他们并不与性交事相违犯，所以才称为明显的（出教犯）。所谓以这种别称，是指两类以贪欲被束缚因缘而成的别称。至于第二种情况，有时是否存在，应以词义的分割去了解、辨别。
Nigamanavaṇṇanā niṭṭhitā. · 结论的解释已完成。
Iti samantapāsādikāya vinayasaṃvaṇṇanāya sāratthadīpaniyaṃ · 如是《一切欢喜》律藏注释中，阐明要义的
Catutthapārājikavaṇṇanā niṭṭhitā. · 第四巴拉基咖的解释已完成。