2. Niddesa解释
1二、释义之注释
2. Niddesavaṇṇanā
1一、单一释义之注释
1. Ekakaniddesavaṇṇanā
1现在，为了从起始处开始，对已建立的论母进行分别显示，而说：“什么是时解脱者？”等。在此，“idha”指在此众生世间。“ekacco puggalo”指某一个人。“kālena kālaṃ”中，应依处格来理解其义，即说为“在每一个时机”。“samayena samayaṃ”是前者的同义词。“八解脱”指色界与无色界的八种等至。因为它们从对立之法中解脱，故得名为“解脱”。“以身”指与解脱俱生的名身。“触证而住”指获得后而安住。然而，他在何时触证解脱而住呢？对于想要入等至者，确实有时机，也有非时机。其中，清晨照料身体的时间、执行义务的时间，称为入等至的非时机。但是，在照料身体、执行义务之后，进入住处坐下，直到乞食的时间尚未到来，这期间称为入等至的时机。
1. Idāni yathāṭhapitaṃ mātikaṃ ādito paṭṭhāya vibhajitvā dassetuṃ – katamo ca puggalo samayavimuttotiādimāha. Tattha idhāti imasmiṃ sattaloke. Ekacco puggaloti eko puggalo. Kālena kālanti ettha bhummavasena attho veditabbo. Ekekasmiṃ kāleti vuttaṃ hoti. Samayena samayanti idaṃ purimasseva vevacanaṃ. Aṭṭha vimokkheti rūpāvacarārūpāvacaraaṭṭhasamāpattiyo. Tāsañhi paccanīkadhammehi vimuccanato vimokkhoti nāmaṃ. Kāyenāti vimokkhasahajātena nāmakāyena. Phusitvā viharatīti paṭilabhitvā iriyati. Katamasmiṃ panesa kāle vimokkhe phusitvā viharatīti? Samāpattiṃ samāpajjitukāmassa hi kālo nāma atthi, akālo nāma atthi. Tattha pātova sarīrapaṭijagganakālo, vattakaraṇakālo ca samāpajjanassa akālo nāma. Sarīraṃ pana paṭijaggitvā vattaṃ katvā vasanaṭṭhānaṃ pavisitvā nisinnassa yāva piṇḍāya gamanakālo nāgacchati, etasmiṃ antare samāpajjanassa kālo nāma.
3然而，在注意到乞食的时间而外出后，礼敬佛塔的时间、在比丘僧团围绕下于思惟处站立的时间、前往乞食的时间、在村落中行走的时间、在食堂喝粥的时间、执行义务的时间，这些也是入等至的非时机。但是，在食堂有僻静之处时，直到用餐时间尚未到来，这期间也是入等至的时机。而用餐的时间、返回寺院的时间、收拾钵与衣的时间、执行白昼义务的时间、给予问询的时间，这些也是入等至的非时机。所谓非时机，即是非适当时机。除去所有那些，在其余的时间、适当的时机，以俱生的名身获得并安住于前述的八解脱，被称为“在此，有某一个人……而住”。
Piṇḍāya gamanakālaṃ pana sallakkhetvā nikkhantassa cetiyavandanakālo, bhikkhusaṅghaparivutassa vitakkamāḷake ṭhānakālo piṇḍāya gamanakālo gāme caraṇakālo; āsanasālāya yāgupānakālo vattakaraṇakāloti ayampi samāpajjanassa akālo nāma. Āsanasālāya pana vivitte okāse sati yāva bhattakālo nāgacchati, etasmimpi antare samāpajjanassa kālo nāma. Bhattaṃ pana bhuñjanakālo, vihāragamanakālo, pattacīvarapaṭisāmanakālo, divāvattakaraṇakālo, paripucchādānakāloti ayampi samāpajjanassa akālo nāma. Yo akālo, sveva asamayo. Taṃ sabbampi ṭhapetvā avasese kāle kāle, samaye samaye vuttappakāre aṭṭha vimokkhe sahajātanāmakāyena paṭilabhitvā viharanto, ‘‘idhekacco puggalo…pe… viharatī’’ti vuccati.
4而且，他以俱生的名法触证与触俱之法，以近行触证安止，以前一安止触证后一安止。因为，与何法俱生的诸法，即被称为由彼所得。以触，也称为已被触证。近行也是获得安止的因，同样，前一安止是后一安止的因。在此，应如此了知以俱生法对俱生法的触证：初禅以寻等五支为五分。除去那些支，其余超过五十的法，称为四蕴。以那名身，触证、获得初禅等至解脱而住。第二禅以喜、乐、心一境性为三分，第三禅以乐、心一境性为二分，第四禅以舍、心一境性为二分，同样，空无边处……乃至非想非非想处。除去那些支，其余超过五十的法，称为四蕴。以那名身，触证、获得非想非非想处等至解脱而住。
Apicesa saphassakehi sahajātanāmadhammehi sahajātadhamme phusatiyeva nāma, upacārena appanaṃ phusatiyeva nāma. Purimāya appanāya aparaṃ appanaṃ phusatiyeva. Yena hi saddhiṃ ye dhammā sahajātā, tena te paṭiladdhā nāma honti. Phassenāpi phuṭṭhāyeva nāma honti. Upacārampi appanāya paṭilābhakāraṇameva, tathā purimā appanā aparaappanāya. Tatrāssa evaṃ sahajātehi sahajātānaṃ phusanā veditabbā – paṭhamajjhānañhi vitakkādīhi pañcaṅgikaṃ. Tasmiṃ ṭhapetvā tāni aṅgāni sesā atirekapaṇṇāsadhammā cattāro khandhā nāma honti. Tena nāmakāyena paṭhamajjhānasamāpattivimokkhaṃ phusitvā paṭilabhitvā viharati. Dutiyaṃ jhānaṃ pītisukhacittekaggatāhi tivaṅgikaṃ, tatiyaṃ sukhacittekaggatāhi duvaṅgikaṃ, catutthaṃ upekkhācittekaggatāhi duvaṅgikaṃ, tathā ākāsānañcāyatanaṃ…pe… nevasaññānāsaññāyatanañca. Tattha ṭhapetvā tāni aṅgāni sesā atirekapaṇṇāsadhammā cattāro khandhā nāma honti. Tena nāmakāyena nevasaññānāsaññāyatanasamāpattivimokkhaṃ phusitvā paṭilabhitvā viharati.
5“以慧见”指以观慧见诸行，以道慧见四谛法。“某些漏已灭尽”指一半一半地，即初道等所应断的漏已灭尽。此被称为“时解脱者”。在此，获得八等至的凡夫，可以称为以那名身触证而住。但巴利圣典中说“某些漏已灭尽”，而凡夫并无已灭尽的漏，因此他不被包括。获得八等至的漏尽者，也可以称为以那名身触证而住，但他没有未灭尽的漏，因此他也不被包括。应知“时解脱者”仅是三种——须陀洹、斯陀含、阿那含的名称。
Paññāya cassa disvāti vipassanāpaññāya saṅkhāragataṃ, maggapaññāya catusaccadhamme passitvā. Ekacce āsavā parikkhīṇā hontīti upaḍḍhupaḍḍhā paṭhamamaggādivajjhā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo samayavimuttoti ettha aṭṭhasamāpattilābhī puthujjano tena nāmakāyena phusitvā viharatīti vattuṃ vaṭṭati. Pāḷiyaṃ pana ‘‘ekacce āsavā parikkhīṇā’’ti vuttaṃ. Puthujjanassa ca khīṇā āsavā nāma natthi, tasmā so na gahito. Aṭṭhasamāpattilābhī khīṇāsavopi tena nāmakāyena phusitvā viharatīti vattuṃ vaṭṭati. Tassa pana aparikkhīṇāsavā nāma natthi, tasmā sopi na gahito. Samayavimuttoti pana tiṇṇaṃ sotāpannasakadāgāmianāgāmīnaṃyevetaṃ nāmanti veditabbaṃ.
2二、非时解脱释义中——应依前述类似的方法了知。在此，“非时解脱者”是干观漏尽者的名称。然而，干观者、须陀洹、斯陀含、阿那含、获得八等至的漏尽者以及凡夫，在此二法中不被获得，他们被称为二法之外的补特伽罗。因此，导师以自己佛陀的善觉悟性，将下面已包括和未包括的集合起来，连同后颂一起纳入教法，而说“一切圣者”等。在此，“圣解脱”指由于远离烦恼而被称为“圣”的出世间解脱。这是说：对于进入外部的八等至者，有时机，也有非时机。对于以道解脱而解脱者，则无时机或非时机。对于信心强盛、观已发起者，无论行走、站立、坐着、躺卧、咀嚼、进食，无不有道果证悟。如此，对于以道解脱而解脱者，无时机或非时机，法王将下面已包括和未包括的集合起来，连同此后颂一起纳入教法。获得等至的凡夫，在此教法中也不被包括。然而，若被亲近，则可依等至所镇伏的烦恼而亲近时解脱的状态。
2. Asamayavimuttaniddese – purimasadisaṃ vuttanayeneva veditabbaṃ. Asamayavimuttoti panettha sukkhavipassakakhīṇāsavassetaṃ nāmaṃ. Sukkhavipassakā pana sotāpannasakadāgāmianāgāmino aṭṭhasamāpattilābhino ca khīṇāsavā puthujjanā ca imasmiṃ duke na labbhanti, dukamuttakapuggalā nāma honti. Tasmā satthā attano buddhasubuddhatāya heṭṭhā gahite ca aggahite ca saṅkaḍḍhitvā saddhiṃ piṭṭhivaṭṭakehi tantiṃ āropento sabbepi ariyapuggalātiādimāha. Tattha ariye vimokkheti kilesehi ārakattā ariyeti saṅkhaṃ gate lokuttaravimokkhe. Idaṃ vuttaṃ hoti – bāhirānañhi aṭṭhannaṃ samāpattīnaṃ samāpajjantassa samayopi atthi asamayopi. Maggavimokkhena vimuccanassa samayo vā asamayo vā natthi. Yassa saddhā balavatī, vipassanā ca āraddhā, tassa gacchantassa tiṭṭhantassa nisīdantassa nipajjantassa khādantassa bhuñjantassa maggaphalapaṭivedho nāma na hotīti natthi. Iti maggavimokkhena vimuccanassa samayo vā asamayo vā natthīti heṭṭhā gahite ca aggahite ca saṅkaḍḍhitvā imaṃ piṭṭhivaṭṭakaṃ tantiṃ āropesi dhammarājā. Samāpattilābhī puthujjano imāyapi tantiyā aggahitova. Bhajāpiyamāno pana samāpattivikkhambhitānaṃ kilesānaṃ vasena samayavimuttabhāvaṃ bhajeyya.
3三、坏法与不坏法的解说中——凡已证得的等至法会坏灭、消失者，称为坏法。‘与色俱行的’：即与称为色相的色俱行。意思是：与彼一同生起、不离色所缘的四种色界禅那。‘与无色俱行的’：即与色不同的、非色的，称为无色。意思是：与无色俱行、与彼一同生起、不离无色所缘的四种无色界禅那。‘非随意获得者’：由于未以五种方式熟练自在，不能如愿获得，故非随意获得者。意思是等至不纯熟者。‘非无苦获得者’：即苦获得者、难获得者。凡在修习时，镇伏烦恼、达到近行、达到安止、获得心之匣，以苦、以难、有功用、有策励、疲劳而能获得彼成就者，即名为非无苦获得者。‘非无艰难获得者’：即不广大获得者。不能令等至持续长时间。意思是：仅转起一、二个心识刹那后便迅速出定。
3. Kuppadhammākuppadhammaniddesesu – yassa adhigato samāpattidhammo kuppati nassati, so kuppadhammo. Rūpasahagatānanti rūpanimittasaṅkhātena rūpena sahagatānaṃ. Tena saddhiṃ pavattānaṃ na vinā rūpārammaṇānaṃ catunnaṃ rūpāvacarajjhānānanti attho. Arūpasahagatānanti rūpato aññaṃ, na rūpanti arūpaṃ. Arūpena sahagatānaṃ tena saddhiṃ pavattānaṃ na vinā arūpārammaṇānaṃ catunnaṃ arūpāvacarajjhānānanti attho. Na nikāmalābhīti pañcahākārehi aciṇṇavasitāya icchitākārena aladdhattā na nikāmalābhī. Appaguṇasamāpattikoti attho. Na akicchalābhīti kicchalābhī dukkhalābhī. Yo āgamanamhi kilese vikkhambhento upacāraṃ pāpento appanaṃ pāpento cittamañjūsaṃ labhanto dukkhena kicchena sasaṅkhārena sappayogena kilamanto taṃ sampadaṃ pāpuṇituṃ sakkoti, so na akicchalābhī nāma. Na akasiralābhīti avipulalābhī. Samāpattiṃ appetvā addhānaṃ pharituṃ na sakkoti. Ekaṃ dve cittavāre vattetvā sahasāva vuṭṭhātīti attho.
8‘于所欲之处’：即希望入等至后坐于某处。‘于所欲之等至’：即希望入于遍禅、或入出息念禅、或梵住禅、或不净禅等任何一种等至后而坐。‘于所欲之时’：即依时间限定而希望住于某段时间。此即所说：无论于何处、无论何种等至、无论多长时间，希望入定或出定，皆不能于彼处、彼等至、彼时间随意入定或出定。或瞻望月亮、太阳后，限定‘待此月亮或太阳行至某处时我将出定’而入禅那者，不能如所限定而出定，中途便出定；此因等至不纯熟故。
Yatthicchakanti yasmiṃ okāse samāpattiṃ appetvā nisīdituṃ icchati. Yadicchakanti kasiṇajjhānaṃ vā ānāpānajjhānaṃ vā brahmavihārajjhānaṃ vā asubhajjhānaṃ vāti yaṃ yaṃ samāpattiṃ appetvā nisīdituṃ icchati. Yāvaticchakanti addhānaparicchedena yattakaṃ kālaṃ icchati. Idaṃ vuttaṃ hoti – yattha yattha yaṃ yaṃ samāpattiṃ yattakaṃ addhānaṃ samāpajjitumpi vuṭṭhātumpi icchati, tattha tattha taṃ taṃ samāpattiṃ tattakaṃ addhānaṃ samāpajjitumpi vuṭṭhātumpi na sakkoti. Candaṃ vā sūriyaṃ vā ulloketvā ‘imasmiṃ cande vā sūriye vā ettakaṃ ṭhānaṃ gate vuṭṭhahissāmī’ti paricchinditvā jhānaṃ samāpanno yathāparicchedena vuṭṭhātuṃ na sakkoti, antarāva vuṭṭhāti; samāpattiyā appaguṇatāyāti.
9‘由于放逸’：即缘于放逸。‘此被称为’：即如此种类的人被称为坏法者。然而，这是获得八等至的凡夫、须陀洹、斯陀含三种人的名称。因为他们的定障与观障之法未被善加镇伏、未被善加清除，故他们的等至会消失、退失。而且，那既非因破戒，亦非因违犯过失。然而，此并非重大解脱法，不会因些许应作之事或仅违犯义务而消失。
Pamādamāgammāti pamādaṃ paṭicca. Ayaṃ vuccatīti ayaṃ evaṃvidho puggalo kuppadhammoti vuccati. Idaṃ pana aṭṭhasamāpattilābhino puthujjanassa sotāpannassa sakadāgāminoti tiṇṇaṃ puggalānaṃ nāmaṃ. Etesañhi samādhipāribandhakā vipassanāpāribandhakā ca dhammā na suvikkhambhitā, na suvikkhālitā, tena tesaṃ samāpatti nassati parihāyati. Sā ca kho neva sīlabhedena, nāpattivītikkamena. Na garukamokkhadhammo panesa appamattakenapi kiccakaraṇīyena vā vattabhedamattakena vā nassati.
10此处有一事例：据说有一位长老修习等至。当他入村托钵时，孩童们在寺院内玩耍后离去。长老回来，心想‘应清扫寺院’后，却未清扫便进入精舍，坐下想‘我将入等至’。他不能入等至，便思惟‘有何障碍？’审察戒律时，未见丝毫违犯，又观察‘是否有义务违犯？’得知寺院未清扫后，便清扫之，然后进入坐下，随即入等至而坐。
Tatridaṃ vatthu – eko kira thero samāpattiṃ vaḷañjeti. Tasmiṃ piṇḍāya gāmaṃ paviṭṭhe dārakā pariveṇe kīḷitvā pakkamiṃsu. Thero āgantvā ‘pariveṇaṃ sammajjitabba’nti cintetvā asammajjitvā vihāraṃ pavisitvā ‘samāpattiṃ appessāmī’ti nisīdi. So appetuṃ asakkonto, ‘kiṃ nu kho āvaraṇa’nti sīlaṃ āvajjanto appamattakampi vītikkamaṃ adisvā ‘vattabhedo nu kho atthī’ti olokento pariveṇassa asammaṭṭhabhāvaṃ ñatvā sammajjitvā pavisitvā nisīdanto samāpattiṃ appentova nisīdi.
4四、不坏法的解说，应依所说对立面而了知。‘不坏法’者，是获得八等至的阿那含与漏尽者二种人的名称。因为他们的定障与观障之法已被善加镇伏、善加清除；故他们即使以谈笑、喜群聚等事务，或以其他任何适合自身的放逸度日，等至亦不坏、不消失。然而，纯观行者中的须陀洹、斯陀含、阿那含、漏尽者，不在此对论中；他们被称为对论外之人。因此，大师以自觉悟之智，将前已摄及未摄者汇集，于此对论中连同‘背转者’一起纳入教说，而说‘一切圣者’等。因为八等至的坏灭可能存在，但出世间法一旦证悟，则无坏灭可言，故为此而说。
4. Akuppadhammaniddeso vuttapaṭipakkhavaseneva veditabbo. Akuppadhammoti idaṃ pana aṭṭhasamāpattilābhino anāgāmissa ceva khīṇāsavassa cāti dvinnaṃ puggalānaṃ nāmaṃ. Tesañhi samādhipāribandhakā vipassanāpāribandhakā ca dhammā suvikkhambhitā suvikkhālitā; tena tesaṃ bhassasaṅgaṇikārāmādikiccena vā aññena vā yena kenaci attano anurūpena pamādena vītināmentānampi samāpatti na kuppati, na nassati. Sukkhavipassakā pana sotāpannasakadāgāmianāgāmikhīṇāsavā imasmiṃ duke na labbhanti; dukamuttakapuggalā nāma honti. Tasmā satthā attano buddhasubuddhatāya heṭṭhā gahite ca aggahite ca saṅkaḍḍhitvā imasmimpi duke saddhiṃ piṭṭhivaṭṭakehi tantiṃ āropento sabbepi ariyapuggalātiādimāha. Aṭṭhannañhi samāpattīnaṃ kuppanaṃ nassanaṃ bhaveyya, lokuttaradhammassa pana sakiṃ paṭividdhassa kuppanaṃ nassanaṃ nāma natthi, taṃ sandhāyetaṃ vuttaṃ.
5五、退法不退法的解说，亦应依坏法不坏法的解说而了知。唯此处，因人之放逸而取法之退与不退，此仅是异门说示之差别。其余一切处皆同彼。
5. Parihānadhammāparihānadhammaniddesāpi kuppadhammākuppadhammaniddesavaseneva veditabbā. Kevalañhi idha puggalassa pamādaṃ paṭicca dhammānaṃ parihānampi aparihānampi gahitanti idaṃ pariyāyadesanāmattameva nānaṃ. Sesaṃ sabbattha tādisameva.
7七、思能者的解说中——‘思能者’：即能令思不至于退失者。‘若更思惟’：即若入等至。因为入等至者名为更思惟。彼不退失，其他则退失。
7. Cetanābhabbaniddese – cetanābhabboti cetanāya aparihāniṃ āpajjituṃ bhabbo. Sace anusañcetetīti, sace samāpajjati. Samāpattiñhi samāpajjanto anusañceteti nāma. So na parihāyati, itaro parihāyati.
8八、护能者的解说中——‘护能者’：即能令护不至于退失者。‘若护’：即若舍弃非饶益法、修习饶益法而入等至。因为如此行道者名为护。彼不退失，其他则退失。
8. Anurakkhaṇābhabbaniddese – anurakkhaṇābhabboti anurakkhaṇāya aparihāniṃ āpajjituṃ bhabbo. Sace anurakkhatīti sace anupakāradhamme pahāya upakāradhamme sevanto samāpajjati. Evañhi paṭipajjanto anurakkhati nāma. So na parihāyati, itaro parihāyati.
15此二者皆能令等至确立、坚固。然而，护能者比思能者更强。因为思能者不知饶益与非饶益法。不知故，排斥、驱除饶益法，而修习非饶益法。彼修习彼等故，从等至退失。护能者则知饶益与非饶益法。知故，排斥、驱除非饶益法，而修习饶益法。彼修习彼等故，不从等至退失。
Ime dvepi samāpattiṃ ṭhapetuṃ thāvaraṃ kātuṃ paṭibalā. Cetanābhabbato pana anurakkhaṇābhabbova balavataro. Cetanābhabbo hi upakārānupakāre dhamme na jānāti. Ajānanto upakāradhamme nudati nīharati, anupakāradhamme sevati. So te sevanto samāpattito parihāyati . Anurakkhaṇābhabbo upakārānupakāre dhamme jānāti. Jānanto anupakāradhamme nudati nīharati, upakāradhamme sevati. So te sevanto samāpattito na parihāyati.
16正如两位田地的守护者，一位因黄疸病而有病，不能忍受寒冷等，另一位无病，能忍受寒冷等。有病的那位不下到低处的茅舍，放弃了夜间守护与白天守护。白天，鹦鹉、孔雀等进入田地啄食稻穗；夜晚，鹿、猪等进入，如同切割打谷场般破坏后离去。他由于自己的放逸，最终连种子量都得不到。另一位不放弃夜间守护与白天守护，他由于自己的不放逸，从一卡利沙的田地获得四车乃至八车的收成。
Yathā hi dve khettapālā eko paṇḍurogena sarogo akkhamo sītādīnaṃ, eko arogo sītādīnaṃ saho. Sarogo heṭṭhākuṭiṃ na otarati, rattārakkhaṃ divārakkhaṃ vijahati. Tassa divā sukamorādayo khettaṃ otaritvā sālisīsaṃ khādanti, rattiṃ migasūkarādayo pavisitvā khalaṃ tacchi taṃ viya chetvā gacchanti. So attano pamattakāraṇā puna bījamattampi na labhati. Itaro rattārakkhaṃ divārakkhaṃ na vijahati. So attano appamattakāraṇā ekakarīsato cattāripi aṭṭhapi sakaṭāni labhati.
17其中，有病的田地守护者应被视为如同思不能者，无病的守护者如同护持不能者。正如有病的守护者由于自己的放逸，连种子量也得不到，思不能者由于不了知有益与无益之法，舍弃有益而亲近无益，其等至便会退失。正如另一位守护者由于自己的不放逸，从仅一卡利沙的田地获得四车乃至八车的收成，护持不能者由于了知有益与无益之法，舍弃无益而亲近有益，其等至便不会退失。应如此了知：如是，比起思不能者，护持不能者更能令等至稳固，更为有力。
Tattha sarogakhettapālo viya cetanābhabbo, arogo viya anurakkhaṇābhabbo daṭṭhabbo. Sarogassa attano pamādena puna bījamattassapi alabhanaṃ viya cetanābhabbassa upakārānupakāre dhamme ajānitvā upakāre pahāya anupakāre sevantassa samāpattiyā parihānaṃ. Itarassa attano appamādena ekakarīsamattato catuaṭṭhasakaṭauddharaṇaṃ viya anurakkhaṇābhabbassa upakārānupakāre dhamme jānitvā anupakāre pahāya upakāre sevantassa samāpattiyā aparihānaṃ veditabbaṃ. Evaṃ cetanābhabbato anurakkhaṇābhabbova samāpattiṃ thāvaraṃ kātuṃ balavataroti veditabbo.
9第九、凡夫解说中——‘三结’即见结、戒禁取结、疑结。因为这些结在果位刹那才名为断除。而此人即使在果位刹那也不存在（此状态），故显示（其非圣者）。‘那些法’即那些结法。因为在道位刹那，才名为为了断除那些结法而行道。而此人即使在道位刹那也不存在（此状态）。应知至此，所说的是舍弃业处的愚钝凡夫。
9. Puthujjananiddese – tīṇi saṃyojanānīti diṭṭhisaṃyojanasīlabbataparāmāsasaṃyojanavicikicchāsaṃyojanāni. Etāni hi phalakkhaṇe pahīnāni nāma honti. Ayaṃ pana phalakkhaṇepi na hotīti dasseti. Tesaṃ dhammānanti tesaṃ saṃyojanadhammānaṃ. Maggakkhaṇasmiñhi tesaṃ pahānāya paṭipanno nāma hoti. Ayaṃ pana maggakkhaṇepi na hoti. Ettāvatā vissaṭṭhakammaṭṭhāno thūlabālaputhujjanova idha kathitoti veditabbo.
10十、种姓者解说中——‘那些法’指与种姓智一同生起的超过五十种善法。‘圣法’指出世间道。‘进入’即趣入、生起、显现。‘被称为’：由于以此缘取涅槃的智慧，超越一切凡夫称谓、凡夫种姓、凡夫范围、凡夫施设，而进入圣者称谓、圣者种姓、圣者范围、圣者施设，故被称为种姓者。
10. Gotrabhuniddese – yesaṃ dhammānanti yesaṃ gotrabhuñāṇena saddhiṃ uppannānaṃ paropaṇṇāsakusaladhammānaṃ. Ariyadhammassāti lokuttaramaggassa. Avakkanti hotīti okkanti nibbatti pātubhāvo hoti. Ayaṃ vuccatīti ayaṃ nibbānārammaṇena ñāṇena sabbaṃ puthujjanasaṅkhaṃ puthujjanagottaṃ puthujjanamaṇḍalaṃ puthujjanapaññattiṃ atikkamitvā ariyasaṅkhaṃ ariyagottaṃ ariyamaṇḍalaṃ ariyapaññattiṃ okkamanato gotrabhūpuggalo nāma vuccati.
11十一、怖畏止息者解说中——因怖畏而止息，故为怖畏止息者。七种有学及凡夫因畏惧而远离恶，不造恶。其中，凡夫畏惧四种怖畏：恶趣怖、轮回怖、烦恼怖、讥嫌怖。于此，就应畏惧之义，恶趣本身即是怖畏，故为恶趣怖。其余同理。其中，凡夫畏惧恶趣怖，思惟：‘若你造恶，四恶道如同张开嘴伫立的饥饿蟒蛇一般，在其中领受苦痛，你将如何？’因此不造恶。而无始轮回本身即是轮回怖。一切不善即是烦恼怖。指责即是讥嫌怖。凡夫亦因畏惧这些而不造恶。然而，须陀洹、斯陀含、阿那含三位有学，因已超越恶趣，故畏惧其余三种怖畏而不造恶。处于道位的诸有学，或因未来趋向，或因怖畏未彻底断除，而称为怖畏止息者。漏尽者于此四种怖畏中，一种也不畏惧。因其怖畏已彻底断除，故称为无怖畏止息者。然而，难道他不畏惧讥嫌吗？不畏惧。但可以说他防护讥嫌。如同多努花池村的漏尽者长老。
11. Bhayūparataniddese – bhayena uparatoti bhayūparato. Sattapi sekkhā puthujjanā ca bhāyitvā pāpato oramanti pāpaṃ na karonti . Tattha puthujjanā duggatibhayaṃ, vaṭṭabhayaṃ, kilesabhayaṃ, upavādabhayanti cattāri bhayāni bhāyanti. Tesu bhāyitabbaṭṭhena duggatiyeva bhayaṃ duggatibhayaṃ. Sesesupi eseva nayo. Tattha puthujjano ‘sace tvaṃ pāpaṃ karissasi, cattāro apāyā mukhaṃ vivaritvā ṭhitacchātaajagarasadisā, tesu dukkhaṃ anubhavanto kathaṃ bhavissasī’ti duggatibhayaṃ bhāyitvā pāpaṃ na karoti. Anamataggasaṃsāravaṭṭaṃyeva pana vaṭṭabhayaṃ nāma. Sabbampi akusalaṃ kilesabhayaṃ nāma. Garahā pana upavādabhayaṃ nāma. Tānipi bhāyitvā puthujjano pāpaṃ na karoti. Sotāpannasakadāgāmianāgāmino pana tayo sekkhā duggatiṃ atītattā sesāni tīṇi bhayāni bhāyitvā pāpaṃ na karonti. Maggaṭṭhakasekkhā āgamanavasena vā asamucchinnabhayattā vā bhayūparatā nāma honti. Khīṇāsavo imesu catūsu bhayesu ekampi na bhāyati. So hi sabbaso samucchinnabhayo; tasmā abhayūparatoti vuccati. Kiṃ pana so upavādampi na bhāyatīti? Na bhāyati. Upavādaṃ pana rakkhatīti vattuṃ vaṭṭati. Doṇuppalavāpigāme khīṇāsavatthero viya.
12十二、不能入者解说中——不能入于正性决定，故为不能入者。‘业障’指五种无间业。‘烦恼障’指定邪见。‘果报障’指无因、二因的结生。‘无信’指对佛、法、僧无信心。‘无欲’指缺乏欲作的善欲。除阎浮提外，其余三洲的居民应知为无欲者，因为他们已进入无欲的状态。‘劣慧’指缺乏有分慧。‘不能’指未获得道果的资粮。‘决定’指道决定、正性决定。‘入’：不能进入、趣入、安立于诸善法中的所谓正性决定。
12. Abhabbāgamananiddese – sammattaniyāmāgamanassa abhabboti abhabbāgamano. Kammāvaraṇenāti pañcavidhena ānantariyakammena. Kilesāvaraṇenāti niyatamicchādiṭṭhiyā. Vipākāvaraṇenāti ahetukaduhetukapaṭisandhiyā. Assaddhāti buddhadhammasaṅghesu saddhārahitā. Acchandikāti kattukamyatākusalacchandarahitā. Te ṭhapetvā jambudīpaṃ itaradīpattayavāsino veditabbā. Tesu hi manussā acchandikabhāvaṃ paviṭṭhā nāma. Duppaññāti bhavaṅgapaññārahitā. Abhabbāti appaṭiladdhamaggaphalūpanissayā. Niyāmanti magganiyāmaṃ, sammattaniyāmaṃ. Okkamitunti etaṃ kusalesu dhammesu sammattasaṅkhātaṃ niyāmaṃ okkamituṃ pavisituṃ tattha patiṭṭhātuṃ abhabbā.
13十三、能入者解说，应依所说相反之理了知。如是，在此二法中，凡是五种无间业者、定邪见者、已取无因或二因结生者、不信佛等者、无欲作之欲者、有分慧不圆满者、无道果资粮者，此等一切皆不能入于正性决定；相反者则说为能入。
13. Bhabbāgamananiddeso vuttapaṭipakkhanayena veditabbo. Evamimasmiṃ duke ye ca puggalā pañcānantariyakā, ye ca niyatamicchādiṭṭhikā, yehi ca ahetukaduhetukapaṭisandhi gahitā , ye ca buddhādīnaṃ na saddahanti, yesañca kattukamyatāchando natthi, ye ca aparipuṇṇabhavaṅgapaññā, yesañca maggaphalānaṃ upanissayo natthi, te sabbepi sammattaniyāmaṃ okkamituṃ abhabbā, viparītā bhabbāti vuttā.
14十四、决定与不决定解说中——‘无间业者’指具足无间业者。‘邪见者’指具足定邪见者。此等一切，因决定趋向地狱，故称为决定者。八种圣者，因决定趋向正性，为证得更高道果及无余涅槃，故称为决定者。其余众生则无固定趣向。如同抛向空中的棍棒落于地上时，不知‘将以顶端、中部或根部落地’；同样，因无‘将生于某趣’的决定性，故应知为不决定者。至于所说北俱卢洲众生有决定趣向，那并非依决定法而言。唯有邪性决定法或正性决定法者，才称为决定者。此众生决定说，即是依彼等而说。
14. Niyatāniyataniddese – ānantarikāti āntarikakammasamaṅgino. Micchādiṭṭhikāti niyatamicchādiṭṭhisamaṅgino. Sabbepi hete nirayassa atthāya niyatattā niyatā nāma. Aṭṭha pana ariyapuggalā sammābhāvāya uparūparimaggaphalatthāya ceva anupādāparinibbānatthāya ca niyatattā niyatā nāma. Avasesapuggalā pana anibaddhagatikā. Yathā ākāse khittadaṇḍo pathaviyaṃ patanto ‘aggena vā majjhena vā mūlena vā patissatī’ti na ñāyati; evameva ‘asukagatiyā nāma nibbattissantī’ti niyamābhāvā aniyatā nāmāti veditabbā. Yā pana uttarakurukānaṃ niyatagatikatā vuttā, na sā niyatadhammavasena. Micchattasammattaniyatadhammāyeva hi niyatā nāma. Tesañca vasenāyaṃ puggalaniyamo kathitoti.
15十五、行道者释义——具道者即处于道位的八种人。他们因为为了证得果而正在行道，故称为行道者。具果者即因具有果的证得而称为具果者。因为从证得果开始，即使他们未入果等至，也仍然称为住立于果。
15. Paṭipannakaniddese – maggasamaṅginoti maggaṭṭhakapuggalā. Te hi phalatthāya paṭipannattā paṭipannakā nāma. Phalasamaṅginoti phalapaṭilābhasamaṅgitāya phalasamaṅgino. Phalapaṭilābhato paṭṭhāya hi te phalasamāpattiṃ asamāpannāpi phale ṭhitāyeva nāma.
16十六、等首者释义——“不先不后”即非前非后，意思是同一刹那断除。“遍尽”即完全灭尽。此人被称为等首者。此等首者有三种：威仪等首者、病等首者、命等首者。其中，有人经行着修观，证得阿罗汉后，仍在经行中般涅槃，如红莲长老；有人站立着修观，证得阿罗汉后，仍在站立中般涅槃，如住于拘吒山寺的帝沙长老；有人坐着修观，证得阿罗汉后，仍在坐着中般涅槃；有人躺着修观，证得阿罗汉后，仍在躺着中般涅槃——这称为威仪等首者。
16. Samasīsīniddese – apubbaṃ acarimanti apure apacchā, ekappahārenevāti attho. Pariyādānanti parikkhayo. Ayaṃ vuccatīti ayaṃ puggalo samasīsī nāma vuccati. So panesa tividho hoti – iriyāpathasamasīsī, rogasamasīsī, jīvitasamasīsīti. Tattha yo caṅkamantova vipassanaṃ paṭṭhapetvā arahattaṃ patvā caṅkamantova parinibbāti padumatthero viya; ṭhitakova vipassanaṃ paṭṭhapetvā arahattaṃ patvā ṭhitakova parinibbāti koṭapabbatavihāravāsītissatthero viya; nisinnova vipassanaṃ paṭṭhapetvā arahattaṃ patvā nisinnova parinibbāti, nipannova vipassanaṃ paṭṭhapetvā arahattaṃ patvā nipannova parinibbāti – ayaṃ iriyāpathasamasīsī nāma.
26若有人得了一种病，就在病中修观，证得阿罗汉后，即因该病而般涅槃——这称为病等首者。
Yo pana ekaṃ rogaṃ patvā antorogeyeva vipassanaṃ paṭṭhapetvā arahattaṃ patvā teneva rogena parinibbāti – ayaṃ rogasamasīsī nāma.
27什么是命等首者？“首有十三首——障碍首即渴爱，系缚首即慢，执取首即见，散乱首即掉举，杂染首即无明，胜解首即信，策励首即精进，安住首即念，无散乱首即定，见首即慧，转起首即命根，行境首即解脱，行首即灭”（《无碍解道》1.87）。其中，烦恼首即无明，被阿罗汉道所灭尽。转起首即命根，被死心所灭尽。灭尽无明的心不能灭尽命根；灭尽命根的心不能灭尽无明。灭尽无明的心是一，灭尽命根的心是另一。若此二首的灭尽同时发生，此人即称为命等首者。
Kataro jīvitasamasīsī nāma? ‘‘Sīsanti terasa sīsāni – palibodhasīsañca taṇhā, vinibandhanasīsañca māno, parāmāsasīsañca diṭṭhi, vikkhepasīsañca uddhaccaṃ, saṃkilesasīsañca avijjā, adhimokkhasīsañca saddhā, paggahasīsañca vīriyaṃ, upaṭṭhānasīsañca sati, avikkhepasīsañca samādhi, dassanasīsañca paññā, pavattasīsañca jīvitindriyaṃ, gocarasīsañca vimokkho, saṅkhārasīsañca nirodho’’ti (paṭi. ma. 1.87). Tattha kilesasīsaṃ avijjaṃ arahattamaggo pariyādiyati. Pavattasīsaṃ jīvitindriyaṃ cuticittaṃ pariyādiyati. Avijjāpariyādāyakaṃ cittaṃ jīvitindriyaṃ pariyādātuṃ na sakkoti. Jīvitindriyapariyādāyakaṃ cittaṃ avijjaṃ pariyādātuṃ na sakkoti. Avijjāpariyādāyakaṃ cittaṃ aññaṃ, jīvitindriyapariyādāyakaṃ cittaṃ aññaṃ. Yassa cetaṃ sīsadvayaṃ samaṃ pariyādānaṃ gacchati, so jīvitasamasīsī nāma.
28如何是同时呢？以刹那同时。因为在道出起的那个刹那——于须陀洹道有五省察，于斯陀含道有五，于阿那含道有五，于阿罗汉道有四，共十九种省察智——安住于省察智后，沉入有分而般涅槃。以此刹那同时，此二首的灭尽称为同时。因此此人被称为命等首者。这正是此处所指的。
Kathamidaṃ samaṃ hotīti? Vārasamatāya. Yasmiñhi vāre maggavuṭṭhānaṃ hoti – sotāpattimagge pañca paccavekkhaṇāni, sakadāgāmimagge pañca, anāgāmimagge pañca, arahattamagge cattārīti ekūnavīsatiyā paccavekkhaṇañāṇe patiṭṭhāya bhavaṅgaṃ otaritvā parinibbāyati. Imāya vārasamatāya idaṃ ubhayasīsapariyādānaṃ samaṃ hoti nāma. Tenāyaṃ puggalo jīvitasamasīsīti vuccati. Ayameva ca idha adhippeto.
17十七、住劫者释义——能住立劫者称为住劫者，具有住立劫的能力者称为住劫者。意思是能够使劫住立。若有燃烧之时，即应是燃烧的时刻。只要这位具道者尚未证得须陀洹果，劫就还不会燃烧。即使正在燃烧，也会不烧而住立。因为所谓的劫灭，是大变异、大功用，是以百千俱胝轮围世界的燃烧为缘的大世间灭。他说：即使是这样的大灭，也会住立。然而，在教法住世时，这种劫灭是不存在的。在劫灭时，教法不存在。因为在到达终点之时，才有所谓的劫灭。虽然如此，为了显示没有障碍，导师举出这个理由：“这也可能发生，但对于具道者，果的障碍是不可能造成的。”那么，这位住劫者能使劫住立多久呢？在道出起的那个刹那，转向有分之后，意门转向心生起。从此，三随顺心、一种姓心、一道心、二果心、五省察智——能使劫住立这么久。对于这个意义，他们也以外来的客喻这样说明：如果在须陀洹道具足者的头顶上方，用三股绳绑着一由旬大的整块岩石悬吊着，若断了一股，还以两股吊着；断了两股，还以一股吊着；即使那一股也断了，它也会像云峰一样停在空中，而绝不会对那人的道之后果造成障碍。然而，这个说明是小的，前一个才是大的。不仅须陀洹道位者能使劫住立，其他具道者也能使劫住立。因此，世尊将前面已取和未取的全部，连同背转者一起，总摄为这一句：“一切具道者都是住劫者。”
17. Ṭhitakappīniddese – ṭhito kappoti ṭhitakappo, ṭhitakappo assa atthīti ṭhitakappī. Kappaṃ ṭhapetuṃ samatthoti attho. Uḍḍayhanavelā assāti jhāyanakālo bhaveyya. Neva tāvāti yāva esa maggasamaṅgī puggalo sotāpattiphalaṃ na sacchikaroti, neva tāva kappo jhāyeyya. Jhāyamānopi ajjhāyitvāva tiṭṭheyya. Kappavināso hi nāma mahāvikāro mahāpayogo koṭisatasahassacakkavāḷassa jhāyanavasena mahālokavināso. Ayampi evaṃ mahāvināso tiṭṭheyya vāti vadati. Sāsane pana dharamāne ayaṃ kappavināso nāma natthi. Kappavināse sāsanaṃ natthi. Gatakoṭike hi kāle kappavināso nāma hoti. Evaṃ santepi satthā antarāyābhāvaṃ dīpetuṃ idaṃ kāraṇaṃ āhari – ‘‘idampi bhaveyya, maggasamaṅgino pana phalassa antarāyo na sakkā kātu’’nti. Ayaṃ pana puggalo kappaṃ ṭhapento kittakaṃ kālaṃ ṭhapeyyāti? Yasmiṃ vāre maggavuṭṭhānaṃ hoti, atha bhavaṅgaṃ āvaṭṭentaṃ manodvārāvajjanaṃ uppajjati. Tato tīṇi anulomāni, ekaṃ gotrabhucittaṃ, ekaṃ maggacittaṃ, dve phalacittāni, pañca paccavekkhaṇañāṇānīti ettakaṃ kālaṃ ṭhapeyya. Imaṃ panatthaṃ bāhirāya āgantukūpamāyapi evaṃ dīpayiṃsu. Sace hi sotāpattimaggasamaṅgissa matthakūpari yojanikaṃ ekagghanaselaṃ tivaṭṭāya rajjuyā bandhitvā olambeyya, ekasmiṃ vaṭṭe chinne dvīhi olambeyya, dvīsu chinnesu ekena olambeyyeva, tasmimpi chinne abbhakūṭaṃ viya ākāse tiṭṭheyya, na tveva tassa puggalassa maggānantaraphalassa antarāyaṃ kareyyāti. Ayaṃ pana dīpanā parittā, purimāva mahantā. Na kevalaṃ pana sotāpattimaggaṭṭhova kappaṃ ṭhapeti, itare maggasamaṅginopi ṭhapentiyeva. Tena bhagavā heṭṭhā gahitañca aggahitañca sabbaṃ saṅkaḍḍhitvā saddhiṃ piṭṭhivaṭṭakapuggalehi imaṃ tantiṃ āropesi – ‘‘sabbepi maggasamaṅgino puggalā ṭhitakappino’’ti.
18十八、圣者释义——因为远离烦恼，故为圣者。因为被包括天神在内的世间所应请，故为圣者。所谓圣义即清净义，因此也因清净而为圣者。其余者因不清净而为非圣者。
18. Ariyaniddese – kilesehi ārakattā ariyā. Sadevakena lokena araṇīyattā ariyā. Ariyaṭṭho nāma parisuddhaṭṭhoti parisuddhattāpi ariyā. Sesā aparisuddhatāya anariyā.
19十九、有学者释义——具道者在道刹那，具果者在果刹那，都正在学习增上戒学等三学，故为有学。阿罗汉则在阿罗汉果刹那已学完了三学，此后他再无应学之事，故为无学。如此，七种圣者正在学习，故为有学。漏尽者因已在他处学习了戒等，故为学已无学。佛与独觉佛因是自生者，故为无学已无学。其余人既非正在学习，也非学已，故为非有学非无学。
19. Sekkhaniddese – maggasamaṅgino maggakkhaṇe, phalasamaṅgino ca phalakkhaṇe, adhisīlasikkhādikā tissopi sikkhā sikkhantiyevāti sekkhā. Arahatā pana arahattaphalakkhaṇe tisso sikkhā sikkhitā. Puna tassa sikkhanakiccaṃ natthīti asekkhā. Iti satta ariyā sikkhantīti sekkhā. Khīṇāsavā aññassa santike sīlādīnaṃ sikkhitattā sikkhitaasekkhā nāma. Buddhapaccekabuddhā sayambhūtatāya asikkhitaasekkhā nāma. Sesapuggalā neva sikkhanti na sikkhitāti nevasekkhānāsekkhā.
20二十、关于三明的说明——先修得宿命通与天眼通之后才证得阿罗汉果者，以及先证得阿罗汉果之后才修得宿命通与天眼通者，都称为三明。然而，经教的论述是方便说，论藏的论述是非方便说，在此处应以传承为准。因此，这里所指的，是先修得前二明之后才证得阿罗汉果者。六通的情况也是如此。
20. Tevijjaniddese – paṭhamaṃ pubbenivāsadibbacakkhuñāṇāni nibbattetvā pacchā arahattaṃ pattopi, paṭhamaṃ arahattaṃ patvā pacchā pubbenivāsadibbacakkhuñāṇanibbattakopi tevijjoyeva nāma. Suttantakathā pana pariyāyadesanā abhidhammakathā nippariyāyadesanāti imasmiṃ ṭhāne āgamanīyameva dhuraṃ. Tasmā paṭhamaṃ dve vijjā nibbattetvā pacchā arahattaṃ pattova idha adhippeto. Chaḷabhiññepi eseva nayo.
22二十二、关于正等正觉者的说明——‘于前未曾闻’是指在最后一生证悟真理之前，未曾于其他任何人之处听闻过。然而，在更早的过去生中，一切知菩萨曾于佛教法中出家，学习三藏，履行往返承事之义务，修习业处，随顺行至种姓地而止。因此，这是针对最后一生中无师自悟的情况而说的。那时，圆满波罗蜜的如来，对于他人之处自己未曾听闻过的有为法与无为法，即‘此是苦……此是导致苦灭之道’，以亲证的智慧现观四圣谛。
22. Sammāsambuddhaniddese – pubbe ananussutesūti pacchimabhave saccappaṭivedhato pubbe aññassa kassaci santike assutapubbesu. Tato purimapurimesu pana bhavesu sabbaññubodhisattā buddhasāsane pabbajitvā tīṇi piṭakāni uggahetvā gatapaccāgatavattaṃ āruyha kammaṭṭhānaṃ anulomaṃ gotrabhuṃ āhacca ṭhapenti. Tasmā pacchimabhavasmiṃyeva anācariyakabhāvaṃ sandhāyetaṃ vuttaṃ. Tadā hi tathāgato pūritapāramittā aññassa santike sāmaṃ ananussutesu saṅkhatāsaṅkhatadhammesu ‘‘idaṃ dukkhaṃ…pe… ayaṃ dukkhanirodhagāminī paṭipadā’’ti attapaccakkhena ñāṇena cattāri saccāni abhisambujjhati.
34其中，‘于此’是指在名为四圣谛现观的阿罗汉道中。‘获得一切知性及于诸力自在’是指获得一切知智以及于十力中修习成就的自在。对于诸佛而言，自从证得一切知智与十力智之后，便再无其他应作之事。譬如，一位出身纯正的刹帝利王子，自从获得灌顶之后，便不能说‘还有某种王权尚未获得’，因为一切王权都已获得。同样地，对于诸佛而言，自从证得阿罗汉道之后，便不能说‘还有某种功德未获得、未证悟、未现观’，因为一切知的一切功德都已获得、已证悟、已现观。‘此被称为’是指这样一位通过波罗蜜圆满成就的威力，以圣道证悟了一切知功德的补特伽罗，被称为正等正觉者。
Tattha cāti tasmiñca catusaccasambodhisaṅkhāte arahattamagge. Sabbaññutaṃ pāpuṇāti balesu ca vasībhāvanti sabbaññutaññāṇañceva balesu ca ciṇṇavasībhāvaṃ pāpuṇāti. Buddhānañhi sabbaññutaññāṇassa ceva dasabalañāṇassa ca adhigamanato paṭṭhāya aññaṃ kātabbaṃ nāma natthi. Yathā pana ubhatosujātassa khattiyakumārassa abhisekappattito paṭṭhāya ‘idaṃ nāma issariyaṃ anāgata’nti na vattabbaṃ, sabbaṃ āgatameva hoti. Evameva buddhānaṃ arahattamaggassa āgamanato paṭṭhāya ‘ayaṃ nāma guṇo na āgato, na paṭividdho, na paccakkho’ti na vattabbo, sabbepi sabbaññuguṇā āgatā paṭividdhā paccakkhakatāva honti. Ayaṃ vuccatīti ayaṃ evaṃ pāramīpūraṇasiddhānubhāvena ariyamaggena paṭividdhasabbaññuguṇo puggalo sammāsambuddhoti vuccati.
23二十三、关于辟支佛的说明——‘于前未曾闻’一句，其含义应依前文所述的方式理解。辟支佛也是在最后一生中无师自悟，以自励的智慧证悟真理，但并未获得一切知智以及于诸力中修习成就的自在。
23. Paccekabuddhaniddesepi – pubbe ananussutesūti pade pubbe vuttanayeneva attho veditabbo. Paccekabuddhopi hi pacchimabhave anācariyako attukkaṃsikañāṇeneva paṭividdhasacco sabbaññutaññāṇañceva balesu ca ciṇṇavasībhāvaṃ na pāpuṇāti.
24二十四、关于俱分解脱者的说明——‘以身触证八解脱而住’是指获得并安住于与俱生名身相应的八种等至。‘以慧见’是指以观慧见诸行，以道慧见四圣谛，从而断尽四漏。‘此被称为’是指这样的补特伽罗被称为俱分解脱者。他因从两方面、两次解脱而称为俱分解脱者。关于此，有上座部的观点——三藏小龙长老首先说：‘由等至的镇伏解脱而解脱，由道的正断解脱而解脱，故从两方面、两次解脱。’三藏大法护长老说：‘这是依名而说的’，然后——
24. Ubhatobhāgavimuttaniddese – aṭṭha vimokkhe kāyena phusitvā viharatīti aṭṭha samāpattiyo sahajātanāmakāyena paṭilabhitvā viharati. Paññāya cassa disvāti vipassanāpaññāya saṅkhāragataṃ, maggapaññāya cattāri saccāni passitvā cattāropi āsavā khīṇā honti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo ubhatobhāgavimutto nāmāti vuccati. Ayañhi dvīhi bhāgehi dve vāre vimuttoti ubhatobhāgavimutto. Tatrāyaṃ theravādo – tipiṭakacūḷanāgatthero tāva āha – ‘‘samāpattiyā vikkhambhanavimokkhena, maggena samucchedavimokkhena vimuttoti ubhatobhāgehi dve vāre vimutto’’ti. Tipiṭakamahādhammarakkhitatthero ‘‘nāmanissitako eso’’ti vatvā –
37‘犹如火焰被风力吹散，’（世尊对优波私婆说）
‘‘Accī yathā vātavegena khittā, (upasīvāti bhagavā;)
38‘趋向灭没，不归于（任何）名称；’
Atthaṃ paleti na upeti saṅkhaṃ;
39‘如是，牟尼从名身解脱，’
Evaṃ munī nāmakāyā vimutto,
40‘趋向灭没，不归于（任何）名称。’（《经集》1080）
Atthaṃ paleti na upeti saṅkha’’nti. (su. ni. 1080);
41如此说后，他引用经文并说：‘因从名身与色身二者善解脱，故为俱分解脱者。’三藏小无畏长老则说：‘由等至的镇伏解脱而一次解脱，由道的正断解脱而一次解脱，故为俱分解脱者。’这三位长老都是智者，认为‘三种说法中皆可见到理据’，于是将三种说法都作为定论而予以保留。
Vatvā suttaṃ āharitvā ‘‘nāmakāyato ca rūpakāyato ca suvimuttattā ubhatobhāgavimutto’’ti āha. Tipiṭakacūḷābhayatthero panāha – ‘‘samāpattiyā vikkhambhanavimokkhena ekavāraṃ vimutto maggena samucchedavimokkhena ekavāraṃ vimuttoti ubhatobhāgavimutto’’ti. Ime pana tayopi therā paṇḍitā, ‘tiṇṇampi vāde kāraṇaṃ dissatī’ti tiṇṇampi vādaṃ tantiṃ katvā ṭhapayiṃsu.
42简而言之，由无色等至而从色身解脱，由道而从名身解脱，因从两方面解脱而称为俱分解脱者。他共有五种：从四种无色等至的每一种出定后，观诸行而证得阿罗汉果的四种人，以及从灭尽定出定后证得阿罗汉果的阿那含。其中，前四种人未证入作为等至之顶的灭尽定，因此是方便说的俱分解脱者。获得八等至的阿那含，证入灭尽定后，从彼出定，增长观智而证得阿罗汉果，是非方便说的最胜俱分解脱者。难道不是无色界禅那也以舍与心一境性为二支，色界第四禅那也是如此，因此以彼为近因证得阿罗汉果者也应是俱分解脱者吗？不应如此。为何？因为未从色身解脱。彼（色界第四禅那）仅从烦恼身解脱，而非从色身解脱；因此，从彼出定后证得阿罗汉果者，不称为俱分解脱者。然而，无色界禅那既从名身解脱，也从色身解脱，故以彼为基楚证得阿罗汉果者，应知是俱分解脱者。
Saṅkhepato pana arūpasamāpattiyā rūpakāyato vimutto, maggena nāmakāyato vimuttoti ubhohi bhāgehi vimuttattā ubhatobhāgavimutto. So catunnaṃ arūpasamāpattīnaṃ ekekato vuṭṭhāya saṅkhāre sammasitvā arahattaṃ pattānaṃ catunnaṃ, nirodhā vuṭṭhāya arahattaṃ pattassa anāgāmino ca vasena pañcavidho hoti. Tattha purimā cattāro samāpattisīsaṃ nirodhaṃ na samāpajjantīti pariyāyena ubhatobhāgavimuttā nāma. Aṭṭhasamāpattilābhī anāgāmī taṃ samāpajjitvā tato vuṭṭhāya vipassanaṃ vaḍḍhetvā arahattaṃ pattoti nippariyāyena ubhatobhāgavimuttaseṭṭho nāma. Nanu ca arūpāvacarajjhānampi upekkhācittekaggatāhi duvaṅgikaṃ rūpāvacaracatutthajjhānampi, tasmā tampi padaṭṭhānaṃ katvā arahattaṃ pattena ubhatobhāgavimuttena bhavitabbanti? Na bhavitabbaṃ. Kasmā? Rūpakāyato avimuttattā. Tañhi kilesakāyatova vimuttaṃ, na rūpakāyato; tasmā tato vuṭṭhāya arahattaṃ patto ubhatobhāgavimutto nāma na hoti . Arūpāvacaraṃ pana nāmakāyato ca vimuttaṃ rūpakāyato cāti tadeva pādakaṃ katvā arahattaṃ patto ubhatobhāgavimutto hotīti veditabbo.
25二十五、关于慧解脱者的说明——‘以慧解脱’故为慧解脱者。他共有五种：纯观行者，以及从四种禅那出定后证得阿罗汉果的四种人。在这些之中，没有一人是获得八解脱者。正因如此，才说‘并非获得八解脱’等语。然而，若拥有一种无色界禅那，则必定成为俱分解脱者。
25. Paññāvimuttaniddese – paññāya vimuttoti paññāvimutto. So sukkhavipassako catūhi jhānehi vuṭṭhāya arahattaṃ pattā cattāro cāti pañcavidho hoti. Etesu hi ekopi aṭṭhavimokkhalābhī na hoti. Teneva na heva kho aṭṭha vimokkhetiādimāha. Arūpāvacarajjhānesu pana ekasmiṃ sati ubhatobhāgavimuttoyeva nāma hotīti.
2626. 关于身证的说明——‘某些漏’指被下三道所断的漏。‘称为’指这样类型的人称为身证者。因为他触证之后即作证，故为身证者。他先触证禅那之触，之后作证灭尽涅槃，因此也称为身证者。他从处于须陀洹果开始，直至处于阿罗汉道，共有六种。
26. Kāyasakkhiniddese – ekacce āsavāti heṭṭhimamaggattayavajjhā. Ayaṃ vuccatīti ayaṃ evarūpo puggalo kāyasakkhīti vuccati. So hi phuṭṭhantaṃ sacchikarotīti kāyasakkhī. Jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikarotītipi kāyasakkhī. So sotāpattiphalaṭṭhaṃ ādiṃ katvā yāva arahattamaggaṭṭhā chabbidho hoti.
2727. 关于见至的说明——‘这是苦’指这是苦，只有这么多苦，没有超出此的苦。对于苦集等也是如此。‘如实地了知’指除了渴爱之外，将五取蕴依其真实本质了知为‘苦谛’。然而，渴爱产生苦、令苦生起、令苦出现，由此苦集起；因此他如实地了知此为‘苦集’。又因为此苦与集到达涅槃后即灭尽、寂止、不再转起；因此他如实地了知此为‘苦灭’。而圣八支道则通往彼苦灭；因此他如实地了知此为‘导向苦灭之道’。至此，已显示在不同刹那的谛之确定。现在为了显示在同一刹那，而说‘如来所宣说’等。其中，‘如来所宣说’指如来坐于大菩提座上证悟、了知、显了的。‘法’指四圣谛法。‘已善见’指已很好地看见。‘已善行’指已很好地行持。其意思是，他以智慧于此等法中很好地行了。‘称为’指这样类型的人称为见至者。因为他已到达所见。他有‘诸行是苦，灭是乐’的智。以智慧已见、已知、已作证、已观见，故为见至者。此人也如身证者一样，共有六种。
27. Diṭṭhippattaniddese – idaṃ dukkhanti idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito uddhaṃ dukkhaṃ. Dukkhasamudayādīsupi eseva nayo. Yathābhūtaṃ pajānātīti ṭhapetvā taṇhaṃ pañcupādānakkhandhe ‘dukkhasacca’nti yāthāvasarasato pajānāti. Taṇhā pana dukkhaṃ janeti nibbatteti, pabhāveti, tato taṃ dukkhaṃ samudeti; tasmā naṃ ayaṃ ‘dukkhasamudayo’ti yathābhūtaṃ pajānāti. Yasmā pana idaṃ dukkhañca samudayo ca nibbānaṃ patvā nirujjhanti vūpasammanti appavattiṃ gacchanti; tasmā naṃ ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti. Ariyo pana aṭṭhaṅgiko maggo, taṃ dukkhanirodhaṃ gacchati; tena taṃ ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Ettāvatā nānākkhaṇe saccavavatthānaṃ dassitaṃ. Idāni ekakkhaṇe dassetuṃ tathāgatappaveditātiādimāha. Tattha tathāgatappaveditāti mahābodhimaṇḍe nisīdatvā tathāgatena paṭividdhā viditā pākaṭīkatā. Dhammāti catusaccadhammā. Vodiṭṭhā hontīti sudiṭṭhā honti. Vocaritāti sucaritā. Tesu anena paññā suṭṭhu carāpitā hotīti attho. Ayaṃ vuccatīti ayaṃ evarūpo puggalo diṭṭhippattoti vuccati. Ayañhi diṭṭhantaṃ patto. ‘‘Dukkhā saṅkhārā, sukho nirodho’’ti ñāṇaṃ hoti . Diṭṭhaṃ viditaṃ sacchikataṃ passitaṃ paññāyāti diṭṭhappatto. Ayampi kāyasakkhī viya chabbidhova hoti.
2828. 关于信解脱的说明——‘然而不像见至者那样’的意思是：不像见至者的漏已灭尽那样，信解脱者的漏并未如此灭尽。那么，他们在烦恼的断除上有差别吗？没有。既然如此，为何信解脱者不能达到见至呢？因为来处不同。见至者在来处镇伏烦恼时，能够以少苦、少难、不疲劳地镇伏。而信解脱者则需以苦、以难、疲劳地才能镇伏，因此不能达到见至。再者，他们的智慧也有差别。见至者对于上三道，其观智锐利、勇猛、明净地运作。信解脱者的观智则不锐利、不勇猛、不明净地运作，因此他也不能达到见至。
28. Saddhāvimuttaniddese – no ca kho yathā diṭṭhippattassāti yathā diṭṭhippattassa āsavā parikkhīṇā, na evaṃ saddhāvimuttassāti attho. Kiṃ pana nesaṃ kilesappahāne nānattaṃ atthīti? Natthi. Atha kasmā saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti? Āgamanīyanānattena. Diṭṭhippato hi āgamanamhi kilese vikkhambhento appadukkhena appakasirena akilamantova vikkhambhetuṃ sakkoti. Saddhāvimutto pana dukkhena kasirena kilamanto hutvā vikkhambhetuṃ sakkoti, tasmā diṭṭhippattaṃ na pāpuṇāti. Apica nesaṃ paññāyapi nānattaṃ atthiyeva. Diṭṭhippattassa hi upari tiṇṇaṃ maggānaṃ vipassanāñāṇaṃ tikkhaṃ sūraṃ pasannaṃ hutvā vahati. Saddhāvimuttassa vipassanāñāṇaṃ no tikkhaṃ sūraṃ pasannaṃ hutvā vahati, tasmāpi so diṭṭhippattaṃ na pāpuṇāti.
47正如两位青年展示技艺，一人手中是利剑，一人是钝剑。以利剑砍芭蕉时，不发出声音。以钝剑砍时，则发出‘嘎吱嘎吱’的声音。其中，应知以利剑砍芭蕉而不出声，如同见至者对于三道之观智的锐利、勇猛、明净的状态。以钝剑砍芭蕉而出声，如同信解脱者对于三道之观智的不锐利、不勇猛、不明净的状态。然而，在否定了这个理趣之后，作出了结论：正是由于来处不同，信解脱者才不能达到见至。
Yathā hi dvīsu taruṇesu sippaṃ dassentesu ekassa hatthe tikhiṇo asi, ekassa kuṇṭho. Tikhiṇena asinā kadalī chijjamānā saddaṃ na karoti. Kuṇṭhena asinā chijjamānā ‘kaṭakaṭā’ti saddaṃ karoti. Tattha tikhiṇena asinā saddaṃ akarontiyā eva kadaliyā chedanaṃ viya diṭṭhippattassa tiṇṇaṃ maggānaṃ vipassanāñāṇassa tikhiṇasūravippasannabhāvo. Kuṇṭhena asinā saddaṃ karontiyāpi kadaliyā chedanaṃ viya saddhāvimuttassa tiṇṇaṃ maggānaṃ vipassanāñāṇassa atikhiṇaasūraappasannabhāvo veditabbo. Imaṃ pana nayaṃ ‘no’ti paṭikkhipitvā, āgamanīyanānatteneva saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti sanniṭṭhānaṃ kataṃ.
48然而，在诸义注中说——‘在这些之中，信解脱者在先前分道之刹那，如同在相信、如同在信受、如同在胜解时，烦恼灭尽。见至者在先前分道之刹那，断烦恼之智不迟钝、锐利、勇猛地运作。因此，正如以极利之剑砍芭蕉者，其砍处不平滑，剑不快速，发出声音，须作更强之努力；应知信解脱者的先前分道修习即如此类。又如以极善磨之剑砍芭蕉者，其砍处平滑，剑快速，不发出声音，无需作强力之努力；应知见至者的先前分道修习即如此类。’‘称为’指这样类型的人称为信解脱者。因为他以信而解脱，故为信解脱者。此人也如身证者一样，共有六种。
Āgamaṭṭhakathāsu pana vuttaṃ – ‘‘etesu hi saddhāvimuttassa pubbabhāgamaggakkhaṇe saddahantassa viya okappentassa viya adhimuccantassa viya ca kilesakkhayo hoti. Diṭṭhippattassa pubbabhāgamaggakkhaṇe kilesacchedakañāṇaṃ adandhaṃ tikhiṇaṃ sūraṃ hutvā vahati. Tasmā yathā nāma atikhiṇena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ na maṭṭhaṃ hoti, asi na sīghaṃ vahati, saddo suyyati, balavataro vāyāmo kātabbo hoti ; evarūpā saddhāvimuttassa pubbabhāgamaggabhāvanā. Yathā pana sunisiteneva asinā kadaliṃ chindantassa chinnaṭṭhānaṃ maṭṭhaṃ hoti, asi sīghaṃ vahati, saddo na suyyati, balavavāyāmakiccaṃ na hoti; evarūpā diṭṭhippattassa pubbabhāgamaggabhāvanā veditabbā’’ti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo saddhāvimuttoti vuccati. Ayañhi saddahanto vimuttoti saddhāvimutto. Ayampi kāyasakkhī viya chabbidhova hoti.
2929. 关于随法行的说明——‘已行道者’以此显示处于须陀洹道者。‘增上’指强有力。‘运载慧’指以慧运载。也可说，慧运载此人，故为‘慧运载者’。‘以慧为先导’指以慧作为先行者。‘称为’指这样类型的人称为随法行者。因为他随念、随忆那称为慧的法，故为随法行者。这仅是处于须陀洹道者的名称。当证得果时，则称为见至者。
29. Dhammānusārīniddese – paṭipannassāti iminā sotāpattimaggaṭṭho dassito. Adhimattanti balavaṃ. Paññaṃ vāhetīti paññāvāhī. Paññā imaṃ puggalaṃ vahatīti paññāvāhītipi vuttaṃ hoti. Paññāpubbaṅgamanti paññaṃ purecārikaṃ katvā. Ayaṃ vuccatīti ayaṃ evarūpo puggalo dhammānusārīti vuccati. So hi paññāsaṅkhātena dhammena sarati anussaratīti dhammānusārī. Sotāpattimaggaṭṭhassevetaṃ nāmaṃ. Phale pana patte diṭṭhippatto nāma hoti.
30在“信随行者”的解说中——运载信心，故为“信运者”。信心运载此人，故亦说为“信运者”。“信前行”即以信心为先导。此人被称为——即此类人被称作“信随行者”。因为他以信心而忆念、随念，故为“信随行者”。这仅是入流道位者的名称。证得果位时，则名为“信解脱者”。对于产生出世间法者，有两轭、两种投入、两首。其中，信轭与慧轭——称为两轭。一位比丘以止的投入而投入，另一位以观的投入而投入——这称为两种投入。一位达到顶点时成为俱分解脱者，另一位成为慧解脱者——这称为两首。凡是产生出世间法者，他们全都以这两法为轭，在这两处投入之后，由这两处而解脱。其中，一位证得八等至的比丘，以慧为轭，依止而投入，以某一无色等至为近因，建立观后证得阿罗汉，他在入流道刹那名为“法随行者”。此后在六处名为“身证者”。证得阿罗汉果时，名为“俱分解脱者”。
30. Saddhānusārīniddesepi – saddhaṃ vāhetīti saddhāvāhī. Saddhā imaṃ puggalaṃ vahatīti saddhāvāhītipi vuttameva. Saddhāpubbaṅgamanti saddhaṃ purecārikaṃ katvā. Ayaṃ vuccatīti ayaṃ evarūpo puggalo saddhānusārīti vuccati. So hi saddhāya sarati. Anussaratīti saddhānusārī. Sotāpattimaggaṭṭhassevetaṃ nāmaṃ. Phale pana patte saddhāvimutto nāma hoti. Lokuttaradhammañhi nibbattentānaṃ dve dhurāni nāma, dve abhinivesā nāma, dve sīsāni nāma. Tattha saddhādhuraṃ paññādhuranti – dve dhurāni nāma. Eko pana bhikkhu samathābhinivesena abhinivisati, eko vipassanābhinivesenāti – ime dve abhinivesā nāma. Eko ca matthakaṃ pāpuṇanto ubhatobhāgavimutto hoti, eko paññāvimuttoti – imāni dve sīsāni nāma. Ye keci hi lokuttaradhammaṃ nibbattenti, sabbe te ime dve dhamme dhuraṃ katvā imesu dvīsu ṭhānesu abhinivisitvā imehi dvīhi ṭhānehi vimuccanti. Tesu yo bhikkhu aṭṭhasamāpattilābhī paññaṃ dhuraṃ katvā samathavasena abhiniviṭṭho aññataraṃ arūpasamāpattiṃ padaṭṭhānaṃ katvā vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇāti, so sotāpattimaggakkhaṇe dhammānusārī nāma. Parato pana chasu ṭhānesu kāyasakkhī nāma. Arahattaphale patte ubhatobhāgavimutto nāma.
51另一位比丘唯以慧为轭，依观而投入，对纯行或色界禅那中的某一进行思惟后证得阿罗汉，他在入流道刹那也名为“法随行者”。此后在六处名为“得见者”。证得阿罗汉时，名为“慧解脱者”。此处有两个新名称，与前面的合为五个。另一位证得八等至的比丘，以信为轭，依定而投入，以某一无色等至为近因，建立观后证得阿罗汉——他在入流道刹那名为“信随行者”。此后在六处即名“身证者”。证得阿罗汉时，即名“俱分解脱者”。此处只有一个新名称。与前面的五个合为六个。另一位唯以信为轭，依观而投入，对纯行或色界禅那中的某一进行思惟后证得阿罗汉。他在入流道刹那也名为“信随行者”。此后在六处名为“信解脱者”。证得阿罗汉时，名为“慧解脱者”。此处也只有一个新名称。与前面的六个合为七个。这七种人在世间被称为最上应供者。
Aparo paññameva dhuraṃ katvā vipassanāvasena abhiniviṭṭho suddhasaṅkhāre vā rūpāvacarajjhānesu vā aññataraṃ sammasitvā arahattaṃ pāpuṇāti, ayampi sotāpattimaggakkhaṇeyeva dhammānusārī nāma. Parato pana chasu ṭhānesu diṭṭhippatto nāma. Arahatte patte paññāvimutto nāma. Idha dve nāmāni apubbāni, tāni purimehi saddhiṃ pañca honti. Aparo aṭṭhasamāpattilābhī saddhaṃ dhuraṃ katvā samādhivasena abhiniviṭṭho aññataraṃ arūpasamāpattiṃ padaṭṭhānaṃ katvā vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇāti – ayaṃ sotāpattimaggakkhaṇe saddhānusārī nāma. Parato chasu ṭhānesu kāyasakkhīyeva nāma. Arahatte patte ubhatobhāgavimuttoyeva nāma. Idha ekameva nāmaṃ apubbaṃ. Tena saddhiṃ purimāni pañca cha honti. Aparo saddhameva dhuraṃ katvā vipassanāvasena abhiniviṭṭho suddhasaṅkhāre vā rūpāvacarajjhānesu vā aññataraṃ sammasitvā arahattaṃ pāpuṇāti. Ayampi sotāpattimaggakkhaṇe saddhānusārī nāma. Parato chasu ṭhānesu saddhāvimutto nāma. Arahatte patte paññāvimutto nāma. Idhāpi ekameva nāmaṃ apubbaṃ. Tena saddhiṃ purimāni cha satta honti. Ime satta puggalā loke aggadakkhiṇeyyā nāmāti.
31在“极七返”的解说中——“七返”即七次。“极七返”指他的生存转生、结生相续最多七次，此后不再取第八有，故为“极七返”。此处“成为须陀洹”——“流”指圣道，具足此者名为“须陀洹”。如经中所说——
31. Sattakkhattuparamaniddese – sattakkhattunti sattavāre. Sattakkhattuparamā bhavūpapatti attabhāvaggahaṇaṃ assa, tato paraṃ aṭṭhamaṃ bhavaṃ nādiyatīti sattakkhattuparamo. Sotāpanno hotīti ettha sototi ariyamaggo, tena samannāgato sotāpanno nāma. Yathāha –
53“流、流，舍利弗，此中所谓。舍利弗，何为流？”“尊者，此即圣八支道为流，即——正见……乃至……正定。”“须陀洹、须陀洹，舍利弗，此中所谓。舍利弗，何为须陀洹？”“尊者，凡具足此圣八支道者，即称为须陀洹，此尊者如是名、如是姓等。”（相应部5.1001）
‘‘Soto sototi hidaṃ, sāriputta, vuccati. Katamo nu kho, sāriputta, sototi? Ayameva hi, bhante, ariyo aṭṭhaṅgiko maggo soto, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhīti. Sotāpanno sotāpannoti, hidaṃ, sāriputta, vuccati. Katamo nu kho, sāriputta, sotāpannoti? Yo hi, bhante, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṃ vuccati sotāpanno, svāyaṃ āyasmā evaṃnāmo evaṃgotto iti vā’’ti (saṃ. ni. 5.1001).
54如此，在道刹那亦名为须陀洹。但此处是以道之名赋予果，故在果刹那意指须陀洹。
Evaṃ maggakkhaṇepi sotāpanno nāma hoti. Idha pana maggena phalassa nāmaṃ dinnanti phalakkhaṇe sotāpanno adhippeto.
55“不退堕法”指以转生而言，不再来到称为堕处的恶趣之本性。“决定”指由道决定而决定。“正觉为归宿”指以觉悟之性为归宿。他因已得之道而觉悟，故为“正觉为归宿”。以上三道必定觉悟，故为“正觉为归宿”。“于天及人中”指天界与人界。“流转轮回后”指以结生而一再转生。“作苦之边际”指作轮回苦之边际、终结。此人被称为——即此类人被称为“极七返”。当知此是以时而天界、时而人界的混合有而说。
Avinipātadhammoti vinipātasaṅkhātaṃ apāyaṃ upapattivasena anāgamanasabhāvo. Niyatoti magganiyāmena niyato. Sambodhiparāyaṇoti bujjhanakabhāvaparāyaṇo. So hi paṭiladdhamaggena bujjhatīti sambodhiparāyaṇo. Upari tīhi maggehi avassaṃ bujjhissatīti sambodhiparāyaṇo. Deve ca manusse cāti devalokañca manussalokañca. Sandhāvitvā saṃsaritvāti paṭisandhivasena aparāparaṃ gantvā. Dukkhassantaṃ karotīti vaṭṭadukkhassa pariyantaṃ parivaṭumaṃ karoti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo sattakkhattuparamo nāma vuccati. Ayaṃ pana kālena devalokassa kālena manussalokassa vasena missakabhavena kathitoti veditabbo.
32在“家家”的解说中——从家至家，故为“家家”。从证得须陀洹果开始，便不再有生于低贱之家，唯生于大富之家，此为义。“二或三家”指依天与人而有二或三有。如此，此亦唯以混合有而说。此仅为说示——“二或三”。即使流转至第六有，亦仍是“家家”。
32. Kolaṃkolaniddese – kulato kulaṃ gacchatīti kolaṃkolo. Sotāpattiphalasacchikiriyato hi paṭṭhāya nīce kule upapatti nāma natthi, mahābhogakulesuyeva nibbattatīti attho. Dve vā tīṇi vā kulānīti devamanussavasena dve vā tayo vā bhave. Iti ayampi missakabhaveneva kathito. Desanāmattameva cetaṃ – ‘dve vā tīṇi vā’ti. Yāva chaṭṭhabhavā saṃsarantopi pana kolaṃkolova hoti.
33在“一种子”的解说中——称为蕴种子。凡须陀洹唯有一蕴种子、一结生相续者，彼名为“一种子”。“人界有”此处仅为说示。亦可说生于天界有。这些名称是世尊依所取之名而安立。世尊取此等名称：至此位者为“极七返”，至此位者为“家家”，至此位者为“一种子”。然非决定此为极七返、此为家家、此为一种子。
33. Ekabījiniddese – khandhabījaṃ nāma kathitaṃ. Yassa hi sotāpannassa ekaṃyeva khandhabījaṃ atthi, ekaṃ attabhāvaggahaṇaṃ, so ekabījī nāma. Mānusakaṃ bhavanti idaṃ panettha desanāmattameva. Devabhavaṃ nibbattetītipi pana vattuṃ vaṭṭatiyeva. Bhagavatā gahitanāmavaseneva cetāni etesaṃ nāmāni. Ettakaṃ ṭhānaṃ gato sattakkhattuparamo nāma hoti, ettakaṃ kolaṃkolo, ettakaṃ ekabījīti bhagavatā etesaṃ nāmaṃ gahitaṃ. Niyamato pana ayaṃ sattakkhattuparamo, ayaṃ kolaṃkolo, ayaṃ ekabījīti natthi.
58问：那么，是谁决定了他们之间的这种差别呢？有些长老说“是前因决定的”，有些说“是初道”，有些说“是上三道”，有些说“是三道之观智”。其中，在“前因决定”的说法中，会招致“初道的亲依止缘已被造作，而上三道是无亲依止缘而生起”这样的过失。在“初道决定”的说法中，会招致上三道无意义的过失。在“上三道决定”的说法中，会招致“在第八道尚未生起时，上三道就已生起”的过失。而“三道之观智决定”的说法则是合理的。因为如果上三道的观智强，则称为“单种者”；比那次弱的，是“家家者”；比那次弱的，是“七次至多者”。
Ko pana tesaṃ etaṃ pabhedaṃ niyametīti? Keci tāva therā ‘pubbahetu niyametī’ti vadanti, keci ‘paṭhamamaggo’, keci ‘upari tayo maggā’, keci ‘tiṇṇaṃ maggānaṃ vipassanā’ti. Tattha ‘pubbahetu niyametī’ti vāde ‘paṭhamamaggassa upanissayo kato nāma hoti, upari tayo maggā nirupanissayā uppannā’ti vacanaṃ āpajjati. ‘Paṭhamamaggo niyametī’ti vāde upari tiṇṇaṃ maggānaṃ niratthakatā āpajjati. ‘Upari tayo maggā niyamentī’ti vāde ‘aṭṭhamamagge anuppanneyeva upari tayo maggā uppannā’ti āpajjati. ‘Tiṇṇaṃ maggānaṃ vipassanā niyametī’ti vādo pana yujjati. Sace hi upari tiṇṇaṃ maggānaṃ vipassanā balavatī hoti, ekabījī nāma hoti; tato mandatarāya kolaṃkolo; tato mandatarāya sattakkhattuparamoti.
59有一位得流果者常住心系轮回，执著轮回，反复流转轮回间。有比丘商人阿难尊者，维萨卡居士，小车使者诸天子，色彩诸多之天子，帝释天王，纳迦达多天子等二十六人，是由执着轮回生起，起首发心，自初生天界，待至最低层，最终涅槃者。此处未尽录。且非仅此，如亦有人于人界轮回数世，得阿拉汉果；有人于天界涅槃，亦轮转天界若干世，得阿拉汉果，此亦未尽载。因缘种别谓单根、轮回累次、七世之最，及人间生起之单根，亦应知名录。此中有一苦行之法，四种现身。如信力强者二十六诸天，四种轮回及单根，共计十二种。如慧力能入世间出世间，自言“我当证得超世法”，入于这个境界固守，虽得七世之最等身份，依修行道而亦得十二种者，二十六众得流果于此地之所说也。
Ekacco hi sotāpanno vaṭṭajjhāsayo hoti, vaṭṭābhirato, punappunaṃ vaṭṭasmiṃyeva vicarati sandissati. Anāthapiṇḍiko seṭṭhi, visākhā upāsikā, cūḷarathamahārathā devaputtā, anekavaṇṇo devaputto, sakko devarājā, nāgadatto devaputtoti ime hi ettakā janā vaṭṭajjhāsayā vaṭṭābhiratā ādito paṭṭhāya cha devaloke sodhetvā akaniṭṭhe ṭhatvā parinibbāyissanti, ime idha na gahitā. Na kevalañcime; yopi manussesuyeva sattakkhattuṃ saṃsaritvā arahattaṃ pāpuṇāti, yopi devaloke nibbatto devesuyeva sattakkhattuṃ aparāparaṃ saṃsaritvā arahattaṃ pāpuṇāti, imepi idha na gahitā. Missakabhavavaseneva panettha sattakkhattuparamakolaṃkolā mānusakabhavanibbattakoyeva ca ekabījī gahitoti veditabbo. Tattha ekeko dukkhāpaṭipadādivasena catubbidhabhāvaṃ āpajjati. Saddhādhureneva cattāro sattakkhattuparamā, cattāro kolaṃkolā, cattāro ekabījinoti dvādasa honti. Sace paññāya sakkā nibbattetuṃ, ‘ahaṃ lokuttaraṃ dhammaṃ nibbattessāmī’ti evaṃ paññaṃ dhuraṃ katvā sattakkhattuparamādibhāvaṃ pattāpi paṭipadāvasena dvādasevāti ime catuvīsati sotāpannā ihaṭṭhakanijjhānikavaseneva imasmiṃ ṭhāne kathitāti veditabbā.
34三十四、论一来者 — 轮回续转而再来者，谓一来者。此谓仅一来世。论者以五类一来者中选取四类为例，约定一说。少者于此生得一来果，涅槃此地；少者此生得果，生天涅槃；少者天生得果，即时涅槃；少者天生得果，降世涅槃。此四例未尽。有者于此生得果，天居若干岁，再降世地涅槃，此唯一得录。其余法应详见下文法集注中超世善论中所述。单根与一来者何异？单根仅一续转；一来者有二续转，谓此不同。
34. Sakadāgāminiddese – paṭisandhivasena sakiṃ āgacchatīti sakadāgāmī. Sakidevāti ekavāraṃyeva. Imaṃ lokaṃ āgantvāti iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi idha sakadāgāmiphalaṃ patvā idheva parinibbāyati, ekacco idha patvā devaloke parinibbāyati, ekacco devaloke patvā tattheva parinibbāyati, ekacco devaloke patvā idhūpapajjitvā parinibbāyati – ime cattāropi idha na gahitā. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā puna idhūpapajjitvā parinibbāyati – ayaṃ ekova idha gahitoti veditabbo. Sesamettha yaṃ vattabbaṃ siyā taṃ sabbaṃ heṭṭhā dhammasaṅgahaṭṭhakathāyaṃ lokuttarakusalaniddese vuttameva. Imassa pana sakadāgāmino ekabījinā saddhiṃ kiṃ nānākaraṇanti? Ekabījissa ekāva paṭisandhi, sakadāgāmissa dve paṭisandhiyo – idaṃ nesaṃ nānākaraṇanti.
3535. 关于不还果的说明——“orambhāgiyānaṃ”指下部系缘，乃感官贪欲界之束缚之意。所谓“或”是指感官贪欲界。若五种缚系俱已断除者，即使转生于世，也如同鱼类被网捕而束缚于脚，不得自由，因五缚系受制，故称为“下部系缘”。此“下部”意指下纵部之结缔。所谓“Parikkhaya”，即这些缚系的消除。“Upapātika”为即刻转生之义。此处指其胎孕期被终止，故其在清净界中得到涅槃。不再返世，所以叫“无返法”。“Lokā”即界，表以再生缘故存在诸界，因此此无返者不再返世。佛、圣人、法音之闻入，是再来不可避免，故称“此谓不还者”，即此类人因无再来故，名为不还果位。
35. Anāgāminiddese – orambhāgiyānaṃ saṃyojanānanti oraṃ vuccati kāmadhātu. Yassa imāni pañca bandhanāni appahīnāni honti, so bhavagge nibbattopi gilitabaḷiso maccho viya dīghasuttakena pāde baddhakāko viya tehi bandhanehi ākaḍḍhiyamāno kāmadhātuyaṃyeva pavattatīti pañca bandhanāni orambhāgiyānīti vuccanti. Heṭṭhābhāgiyāni heṭṭhākoṭṭhāsikānīti attho. Parikkhayāti tesaṃ bandhanānaṃ parikkhayena. Opapātikoti upapātayoniko. Imināssa gabbhaseyyā paṭikkhittā. Tattha parinibbāyīti tattha suddhāvāsaloke parinibbāyitā. Anāvattidhammo tasmā lokāti paṭisandhiggahaṇavasena tasmā lokā idha anāvattanasabhāvo. Buddhadassanatheradassanadhammassavanānaṃ panatthāyassa āgamanaṃ anivāritaṃ. Ayaṃ vuccatīti ayaṃ evaṃvidho puggalo paṭisandhivasena puna anāgamanato anāgāmī nāma vuccati.
3636. 关于中间涅槃果的说明——此为即将至，或紧随其后即现前的涅槃果。所谓“Upapanna”或“Samanantara”系指已现前者；“Appatta vā vemajjha āyuppamāṇa”指其寿命处于中等或未到终结之意。意涵为寿命未尽，已证圣道者将成就无余涅槃。应明了，其达到寿命中间值亦可称“遭遇中间涅槃”。此“三种中间涅槃”谓此三种法事获证者已成就。所谓“Upariṭṭhimāna”系指上部束缚，即五种上纵缚及八种烦恼之合。谓其舍弃此种缚系而证道。此谓为“中间涅槃”，即此类人因寿命遭遇中间，故称此果。
36. Antarāparinibbāyiniddese – upapannaṃ vā samanantarāti upapannasamanantarā vā hutvā. Appattaṃ vā vemajjhaṃ āyuppamāṇanti āyuppamāṇaṃ vemajjhaṃ appattaṃ vā hutvā ariyamaggaṃ sañjanetīti attho. Vāsaddavikappato pana vemajjhaṃ pattantipi attho veditabbo. Evaṃ tayo antarāparinibbāyino siddhā honti. Upariṭṭhimānaṃ saṃyojanānanti upari pañcannaṃ uddhambhāgiyasaṃyojanānaṃ aṭṭhannaṃ vā kilesānaṃ. Pahānāyāti etesaṃ pajahanatthāya maggaṃ sañjaneti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo āyuvemajjhassa antarāyeva parinibbāyanato antarāparinibbāyīti vuccati.
3737. 关于后期涅槃果的说明——谓其已超越中间寿命数，寿命超过中间值者。所谓“Upahacca”意为时间行走，谓寿命临近终结。即将结束寿命，故说“临寿终时而证阿拉汉”。此谓为“后期涅槃”，即此类人寿命超过中间值，在第六百年、第七七十年或之后某一第十之年证果安立，得无垢涅槃，故称之。
37. Upahaccaparinibbāyiniddese – atikkamitvā vemajjhaṃ āyuppamāṇanti āyuppamāṇaṃ vemajjhaṃ atikkamitvā. Upahacca vā kālakiriyanti upagantvā kālakiriyaṃ. Āyukkhayassa āsanne ṭhatvāti attho. Ayaṃ vuccatīti ayaṃ evarūpo puggalo avihesu tāva kappasahassappamāṇassa āyuno pañcakappasatasaṅkhātaṃ vemajjhaṃ atikkamitvā chaṭṭhe vā kappasate sattamaṭṭhamanavamānaṃ vā aññatarasmiṃ dasameyeva vā kappasate ṭhatvā arahattaṃ patvā kilesaparinibbānena parinibbāyanato upahaccaparinibbāyīti vuccati.
38关于无行般涅槃与有行般涅槃的说明中：不以加行、不以苦、不作增上努力，便以烦恼般涅槃而具有般涅槃法者，为无行般涅槃者。以加行、以苦、以艰难，作了增上努力之后，才以烦恼般涅槃而具有般涅槃法者，为有行般涅槃者。
38. Asaṅkhārasasaṅkhāraparinibbāyiniddesesu – asaṅkhārena appadukkhena adhimattapayogaṃ akatvāva kilesaparinibbānena parinibbānadhammoti asaṅkhāraparinibbāyī. Sasaṅkhārena dukkhena kasirena adhimattapayogaṃ katvāva kilesaparinibbānena parinibbāyanadhammoti sasaṅkhāraparinibbāyī.
40关于上流者的说明中：由于有向上流去之状态，他的渴爱之流或轮转之流是向上的，故为‘上流’。或者，由于向上而去之后所应证得的，他的道流是向上的，故为‘上流’。前往色究竟天者，为‘色究竟天往者’。‘从无热天死后，前往无烦天’等句中，在无热天住一千劫而不能证得阿罗汉者，前往无烦天。在那里也住二千劫而不能证得阿罗汉者，前往善见天。在那里也住四千劫而不能证得阿罗汉者，前往善现天。在那里也住八千劫而不能证得阿罗汉者，前往色究竟天。在那里住而证得圣道，这是其义。
40. Uddhaṃsotaniddese – uddhaṃ vāhibhāvena uddhamassa taṇhāsotaṃ vaṭṭasotaṃ vāti uddhaṃsoto. Uddhaṃ vā gantvā paṭilabhitabbato uddhamassa maggasotanti uddhaṃsoto. Akaniṭṭhaṃ gacchatīti akaniṭṭhagāmī. Avihā cuto atappaṃ gacchatītiādīsu avihe kappasahassaṃ vasanto arahattaṃ pattuṃ asakkuṇitvā atappaṃ gacchati. Tatrāpi dve kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā sudassaṃ gacchati. Tatrāpi cattāri kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā sudassiṃ gacchati. Tatrāpi aṭṭha kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā akaniṭṭhaṃ gacchati. Tattha vasanto ariyamaggaṃ sañjanetīti attho.
66然而，为了了知这些不还者的分类，应知‘上流者、色究竟天往者’的四分法。其中，从无热天开始，净化四个天界之后，前往色究竟天而般涅槃者，名为‘上流者亦是色究竟天往者’。净化下方三个天界之后，住于善现天而般涅槃者，此是‘上流者而非色究竟天往者’。从此直接前往色究竟天而般涅槃者，此是‘非上流者而是色究竟天往者’。在下方四个天界中，于其各处即般涅槃者，此是‘非上流者亦非色究竟天往者’。如是有四十八种不还者。
Imesaṃ pana anāgāmīnaṃ pabhedajānanatthaṃ uddhaṃsoto akaniṭṭhagāmīcatukkaṃ veditabbaṃ. Tattha yo avihato paṭṭhāya cattāro devaloke sodhetvā akaniṭṭhaṃ gantvā parinibbāyati ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. Yo pana heṭṭhā tayo devaloke sodhetvā sudassīdevaloke ṭhatvā parinibbāyati – ayaṃ uddhaṃsoto, na akaniṭṭhagāmī nāma . Yo pana ito akaniṭṭhameva gantvā parinibbāyati, ayaṃ na uddhaṃsoto, akaniṭṭhagāmī nāma . Yo pana heṭṭhā catūsu devalokesu tattha tattheva parinibbāyati, ayaṃ na uddhaṃsoto, na akaniṭṭhagāmī nāmāti. Evamete aṭṭhacattālīsa anāgāmino honti.
67如何呢？在无热天中，有三位中般涅槃者，一位生般涅槃者，一位上流者，这些是无行般涅槃者五位，有行般涅槃者五位，共为十位。同样，在无烦天、善见天、善现天，如此四个十位，共四十位。在色究竟天中，则无上流者。然而有三位中般涅槃者，一位生般涅槃者。这些是无行般涅槃者四位，有行般涅槃者四位，共八位。如此共为四十八位。
Kathaṃ? Avihe tāva tayo antarāparinibbāyino, eko upahaccaparinibbāyī, eko uddhaṃsoto te asaṅkhāraparinibbāyino pañca, sasaṅkhāraparinibbāyino pañcāti dasa honti. Tathā atappāsudassāsudassīsūti cattāro dasakā cattālīsaṃ. Akaniṭṭhe pana uddhaṃsoto natthi. Tayo pana antarāparinibbāyino, eko upahaccaparinibbāyī. Te asaṅkhāraparinibbāyino cattāro, sasaṅkhāraparinibbāyino cattāroti aṭṭha. Evaṃ aṭṭhacattālīsaṃ honti.
68他们全部以火花譬喻来说明：如同在连日晒热的铁砧上，锤击铁屑、铁片、铁钉屑时，有火花迸出即灭——应知第一种中般涅槃者如此。何以故？因为生起之后随即以烦恼般涅槃而般涅槃。在更大的铁砧上锤击时，火花迸出，腾越空中而灭——应见第二种中般涅槃者如此。何以故？因为未达中间而般涅槃。在更大的铁砧上锤击时，火花迸出，腾越空中，落下时未触地面而灭——应见第三种中般涅槃者如此。何以故？因为到达中间而未触而般涅槃。在更大的铁砧上锤击时，火花迸出，腾越空中，落于地上，触地面而灭——应知生般涅槃者如此。何以故？因为接近命终，耗尽寿行而般涅槃。在更大的铁砧上锤击时，火花落于少量草木上，烧尽那少量草木而灭——应知无行般涅槃者如此。何以故？因为以少功用、以轻快的趣而般涅槃。在更大的铁砧上锤击时，火花落于大量草木堆上，烧尽那大量草木堆而灭——应知有行般涅槃者如此。何以故？因为以有功用、以不轻快的趣而般涅槃。另一种，落于大草木堆中，当大草木堆燃烧时，炽燃的火炭或火焰腾起，烧尽铁匠铺，烧尽村、镇、城、国，到达海边而灭——应见上流、色究竟天往者如此。何以故？因为触遇众多生存的种子之扩展，逐一灭尽而般涅槃。然而，由于铁屑等虽有大小之别，但都是铁砧，因此在经中所有处都只说铁砧。如所说——
Te sabbepi papaṭikopamāya dīpitā – divasaṃ santattānampi hi ārakaṇṭakavipphalikanakhacchedanānaṃ ayomukhe haññamāne papaṭikā uppajjitvāva nibbāyati – evarūpo paṭhamo antarāparinibbāyī veditabbo. Kasmā? Uppannasamanantarāva kilesaparinibbānena parinibbāyanato. Tato mahantatare ayomukhe haññamāne papaṭikā ākāsaṃ ullaṅghitvā nibbāyati – evarūpo dutiyo antarāparinibbāyī daṭṭhabbo. Kasmā? Vemajjhaṃ appatvā parinibbāyanato. Tato mahantatare ayomukhe haññamāne papaṭikā ākāsaṃ ullaṅghitvā nivattamānā pathaviyaṃ anupahaccatalā hutvā parinibbāyati – evarūpo tatiyo antarāparinibbāyī daṭṭhabbo. Kasmā? Vemajjhaṃ patvā anupahacca parinibbāyanato. Tato mahantatare ayomukhe haññamāne papaṭikā ākāsaṃ ullaṅghitvā pathaviyaṃ patitvā upahaccatalā hutvā nibbāyati – evarūpo upahaccaparinibbāyī veditabbo. Kasmā? Kālakiriyaṃ upagantvā āyugatiṃ khepetvā parinibbāyanato. Tato mahantatare ayomukhe haññamāne papaṭikā paritte tiṇakaṭṭhe patitvā taṃ parittaṃ tiṇakaṭṭhaṃ jhāpetvā nibbāyati – evarūpo asaṅkhāraparinibbāyī veditabbo. Kasmā? Appayogena lahusāya gatiyā parinibbāyanato. Tato mahantatare ayomukhe haññamāne papaṭikā vipule tiṇakaṭṭhapuñje patitvā taṃ vipulaṃ tiṇakaṭṭhapuñjaṃ jhāpetvā nibbāyati – evarūpo sasaṅkhāraparinibbāyī veditabbo. Kasmā? Sappayogena alahusāya gatiyā parinibbāyanato. Aparā mahantesu tiṇakaṭṭhapuñjesu patati, tattha mahantesu tiṇakaṭṭhapuñjesu jhāyamānesu vītaccitaṅgāro vā jālā vā uppatitvā kammārasālaṃ jhāpetvā gāmanigamanagararaṭṭhaṃ jhāpetvā samuddantaṃ patvā nibbāyati – evarūpo uddhaṃsoto akaniṭṭhagāmī daṭṭhabbo. Kasmā? Anekabhavabījavipphāraṃ phussa phussa byantīkatvā parinibbāyanato. Yasmā pana ārakaṇṭakādibhedaṃ khuddakampi mahantampi ayokapālameva, tasmā sutte sabbavāresu ayokapālantveva vuttaṃ (a. ni. 7.55). Yathāha –
69“诸比丘，此处有比丘如是行道：‘若没有我，若没有我所，将不存在，将没有我所，凡是存在、凡是已生的，我皆舍断。’他获得舍。他于‘有’不贪染，于‘生起’不贪染，以正慧照见最上寂静之句。然而，他尚未完全体证彼句，他尚未完全断除慢随眠，尚未完全断除有贪随眠，尚未完全断除无明随眠。他由五下分结的灭尽，成为中般涅槃者。诸比丘，犹如在连日晒热的铁砧上锤击时，有火花迸出即灭；诸比丘，正是如此，有比丘如是行道：‘若没有我……’乃至……成为中般涅槃者。”
‘‘Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa, no ca me siyā, na bhavissati, na me bhavissati, yadatthi yaṃ bhūtaṃ, taṃ pajahāmī’’’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti. Tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃ santatte ayokapāle haññamāne papaṭikā nibbattitvā nibbāyeyya; evameva kho , bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… antarāparinibbāyī hoti.
70“复次，诸比丘，此处有比丘如是行道：‘若没有我……’乃至……成为中般涅槃者。诸比丘，犹如在连日晒热的铁砧上锤击时，有火花迸出，腾起而灭；诸比丘，正是如此，有比丘如是行道：‘若没有我……’乃至……成为中般涅槃者。”
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃ santatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā nibbāyeyya; evameva kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… antarāparinibbāyī hoti.
71在此，比丘们，比丘如此行道——他无有……（中略）……成为中般涅槃者。比丘们，譬如白天在烧热的铁板上被敲打时，火星产生后飞起，未触地便熄灭；同样地，比丘们，比丘如此行道——他无有……（中略）……成为中般涅槃者。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃ santatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā anupahacca talaṃ nibbāyeyya; evameva kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… antarāparinibbāyī hoti.
72在此，比丘们，比丘如此行道——他无有……（中略）……成为触地般涅槃者。比丘们，譬如白天在烧热的铁板上被敲打时，火星产生后飞起，触地后熄灭；同样地，比丘们，比丘如此行道——他无有……（中略）……成为触地般涅槃者。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… upahaccaparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃ santatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā upahacca talaṃ nibbāyeyya; evameva kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… upahaccaparinibbāyī hoti.
73在此，比丘们，比丘如此行道——他无有……（中略）……成为无行般涅槃者。比丘们，譬如白天在烧热的铁板上被敲打时，火星产生后飞起，落在小草堆或木柴堆上，它在那里产生火、产生烟，产生火与烟后，耗尽那堆小草或木柴，无食而熄灭；同样地，比丘们，比丘如此行道——他无有……（中略）……成为无行般涅槃者。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… parikkhayā asaṅkhāraparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃ santatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā paritte tiṇapuñje vā kaṭṭhapuñje vā nipateyya, sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva parittaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya; evameva kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… parikkhayā asaṅkhāraparinibbāyī hoti.
74在此，比丘们，比丘如此行道——他无有……（中略）……成为有行般涅槃者。比丘们，譬如白天在烧热的铁板上被敲打时，火星产生后飞起，落在大草堆或木柴堆上，它在那里产生火……（中略）……耗尽那堆大草或木柴，无食而熄灭；同样地，比丘们，比丘如此行道——他无有……（中略）……成为有行般涅槃者。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… sasaṅkhāraparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃ santatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā vipule tiṇapuñje vā kaṭṭhapuñje vā nipateyya, sā tattha aggimpi janeyya…pe… tameva vipulaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya; evameva kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… sasaṅkhāraparinibbāyī hoti.
75在此，比丘们，比丘如此行道——他无有……（中略）……成为上流至阿迦腻吒者。比丘们，譬如白天在烧热的铁板上被敲打时，火星产生后飞起，落在大草堆或木柴堆上，它在那里产生火……（中略）……耗尽那堆大草或木柴后，烧到草丛、烧到树林，烧了草丛、烧了树林后，到达青绿处、或道路处、或岩石处、或水边、或悦意之地，无食而熄灭；同样地，比丘们，比丘如此行道——他无有……（中略）……成为上流至阿迦腻吒者。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. Seyyathāpi, bhikkhave, divasaṃ santatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya, sā tattha aggimpi janeyya…pe… tameva mahantaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā gacchampi daheyya, dāyampi daheyya , gacchampi dahitvā dāyampi dahitvā haritantaṃ vā pathantaṃ vā selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyeyya; evameva kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī’’ti (a. ni. 7.55).
41-44第41至44节。关于为证入流果而行道等的解说，其义自明。此处所谓‘此人名为阿罗汉’，应知有十二种阿罗汉。如何？有三种解脱——空解脱、无相解脱、无愿解脱。其中，以空解脱而解脱的漏尽者，依行道有四种；同样，以无相解脱和无愿解脱者亦然——如此应知有十二种阿罗汉。如此，如同这十二种阿罗汉，同样有十二种一来者、二十四种入流者、四十八种不还者，这些众生从此处解脱后，不生于外道，唯于此一切知佛陀的教法中出生。
41-44. Sotāpattiphalasacchikiriyāya paṭipannādiniddesā uttānatthāva. Ayaṃ vuccati puggalo arahāti ettha pana dvādasa arahanto veditabbā. Kathaṃ? Tayo hi vimokkhā – suññato, animitto, appaṇihitoti. Tattha suññatavimokkhena vimuttakhīṇāsavo paṭipadāvasena catubbidho hoti; tathā animittaappaṇihitavimokkhehīti – evaṃ dvādasa arahanto veditabbā. Iti ime dvādasa arahanto viya dvādaseva sakadāgāmino, catuvīsati sotāpannā, aṭṭhacattālīsa anāgāminoti ettakā puggalā ito muccitvā bahiddhā nuppajjanti, imasmiññeva sabbaññubuddhasāsane uppajjantīti.
78一法解说之注释。
Ekakaniddesavaṇṇanā.
772. 二法解说之注释
2. Dukaniddesavaṇṇanā
45第45节。在二法解说中，‘忿怒者’指有忿怒习性、大忿怒者。为了通过法来显示此人，即使问及此人，也说了‘其中，什么是忿怒？’等。在怨恨者等的解说中，也是同样的方法。‘忿怒、恼怒’等词，其义如前已说。同样，在怨恨者等的解说中，有‘前时的忿怒’等词。‘此忿怒未断’指此等程度的忿怒，未由镇伏断、或彼分断、或正断而断除。在其他关于怨恨等中，也是同样的方法。
45. Dukaniddese kodhanoti kujjhanasīlo mahākodho. Evaṃ puggalaṃ pucchitvāpi dhammena puggalaṃ dassetuṃ tattha katamo kodhotiādimāha. Upanāhīniddesādīsupi eseva nayo. Kodho kujjhanātiādīni heṭṭhā vuttatthāneva. Tathā upanāhīniddesādīsu pubbakālaṃ kodhotiādīni. Ayaṃ kodho appahīnoti ayaṃ ettako kodho vikkhambhanappahānena vā tadaṅgappahānena vā samucchedappahānena vā appahīno. Parato upanāhādīsupi eseva nayo.
53第53节。在无惭者等的解说中——‘以此无惭’指具足如此种类的无惭法。‘以此无愧’等中，也是同样的方法。
53. Ahirikaniddesādīsu – iminā ahirikenāti iminā evaṃpakārena ahirikadhammena samannāgato. Iminā anottappenātiādīsupi eseva nayo.
63第63节。‘内结’指内在的束缚。‘外结’指外在的束缚。这两者都应以牛犊舍的譬喻来说明。在牛犊舍中，内被绑而卧于内的牛犊，如同住于此处的入流者和一来者。因为他们的束缚在此，他们自身也在此。内被绑而卧于外的牛犊，如同在色界、无色界中的入流者和一来者。因为他们的束缚在此，但他们自身住在梵天界。外被绑而卧于外的牛犊，如同在色界、无色界中的不还者。因为他的束缚在外，他自身也在外。外被绑而卧于内的牛犊，如同住于此处的阿那含。因为他的束缚在色界、无色界，但他自身住在此处。
63.Ajjhattasaṃyojanoti ajjhattabandhano. Bahiddhāsaṃyojanoti bahiddhābandhano. Te ubhopi vacchakasālūpamāya dīpetabbā. Vacchakasālāya hi anto baddho antoyeva sayitavacchako viya idhaṭṭhakasotāpannasakadāgāmino. Tesañhi bandhanampi idheva, sayampi idheva. Anto baddho pana bahi sayitavacchako viya rūpārūpabhave sotāpannasakadāgāmino. Tesañhi bandhanameva idha, sayaṃ pana brahmaloke ṭhitā. Bahi baddho bahi sayitavacchako viya rūpārūpabhave anāgāmī. Tassa hi bandhanampi bahiddhā, sayampi bahiddhāva. Bahi baddho pana antosayitavacchako viya idhaṭṭhakaanāgāmī. Tassa hi bandhanaṃ rūpārūpabhavesu, sayaṃ pana idha ṭhito.
65第65节。在无忿怒者等的解说中——‘已断’指由镇伏断、或彼分断、或正断而断除。
65. Akkodhananiddesādīsu – pahīnoti vikkhambhanappahānena vā, tadaṅgappahānena vā, samucchedappahānena vā pahīno.
83第83节。在难得者的解说中——‘难得’指不容易得到。‘先作者’指首先行动者。‘知恩者’指知所作之恩，令其明了、显著。他们应以在家者和出家者来说明。在在家者中，父母名为先作者。子女们照顾父母，对他们行问讯等，名为知恩者。在出家者中，戒师与依止师名为先作者。弟子与共住者照顾戒师与依止师，对他们行问讯等，名为知恩者。为了阐明这些，应讲述奉养依止师的索纳长老等的故事。
83. Dullabhaniddese – dullabhāti na sulabhā. Pubbakārīti paṭhamameva kārako. Katavedīti kataṃ vedeti, viditaṃ pākaṭaṃ karoti. Te agāriyānagāriyehi dīpetabbā. Agāriyesu hi mātāpitaro pubbakārino nāma. Puttadhītaro pana mātāpitaro paṭijaggantā abhivādanādīni tesaṃ kurumānā katavedino nāma. Anagāriyesu ācariyupajjhāyā pubbakārino nāma. Antevāsikasaddhivihārikā ācariyupajjhāye paṭijaggantā abhivādanādīni tesaṃ kurumānā katavedino nāma. Tesaṃ āvibhāvatthāya upajjhāyaposakasoṇattherādīnaṃ vatthūni kathetabbāni.
83另一种方法——不期待他人对自己所行之恩，而先行施恩者为“先作者”，譬如父母与戒师、依止师。此等人稀有，因众生被渴爱所制伏。对他人所行之恩，能随顺而行，知恩、觉恩，即知恩报恩者。譬如对父母、戒师、依止师能正确修行者。此等人亦稀有，因众生被无明所制伏。
Aparo nayo – parena akateyeva upakāre attani kataṃ upakāraṃ anapekkhitvā kārako pubbakārī, seyyathāpi mātāpitaro ceva ācariyupajjhāyā ca. So dullabho; sattānaṃ taṇhābhibhūtattā. Parena katassa upakārassa anurūpappavattiṃ attani kataṃ upakāraṃ upakārato jānanto, vediyanto, kataññukatavedī. Seyyathāpi mātāpituācariyupajjhāyesu sammā paṭipanno. Sopi dullabho; sattānaṃ avijjābhibhūtattā.
84再者——无条件慈爱者为先作者，有条件慈爱者为知恩报恩者。不期待“他将为我做”等理由而行者为先作者，期待“他将为我做”等理由而行者为知恩报恩者。从暗趋明者为先作者，从明趋明者为知恩报恩者。说法者为先作者，行道者为知恩报恩者。于天世间中，阿罗汉正等觉者为先作者，圣弟子为知恩报恩者。而在《双集注》中仅说：“‘先作者’即先作恩惠者，‘知恩报恩者’即知其所作恩而后行恩者。此二者中，先作者生起‘我放债’之想，后作者生起‘我消债’之想。”
Apica – akāraṇavacchalo pubbakārī, sakāraṇavacchalo kataññukatavedī. ‘Karissati me’ti evamādikāraṇanirapekkhakiriyo pubbakārī. ‘Karissati me’ti evamādikāraṇasāpekkhakiriyo kataññukatavedī. Tamojotiparāyaṇo pubbakārī, jotijotiparāyaṇo kataññukatavedī. Desetā pubbakārī, paṭipajjitā kataññukatavedī. Sadevake loke arahaṃ sammāsambuddho pubbakārī, ariyasāvako kataññukatavedīti. Dukanipātaṭṭhakathāyaṃ (a. ni. aṭṭha. 2.2.120) pana – ‘‘‘pubbakārī’ti paṭhamaṃ upakārassa kārako, ‘kataññukatavedī’ti tena kataṃ ñatvā pacchā kārako. Tesu pubbakārī iṇaṃ demīti saññaṃ karoti, pacchākārako ‘iṇaṃ jīrāpemī’ti saññaṃ karotī’’ti ettakameva vuttaṃ.
8484. 于“难满足者”的解释中——难满足者即不能满足者，无法被任何人满足。若有人依止护持者之家或亲戚之家而住，当衣破损时，将彼等所给之衣放置不用，不加以受用。即使一再获得，也取来放置。又有人以同样方式，将所得之物一再舍弃、给予他人。即使一再获得，也如此而行。此两种人，即使以车载来资具，也无法令其满足，故名为难满足者。
84. Duttappayaniddese – duttappayāti atappayā, na sakkā kenaci tappetuṃ. Yo hi upaṭṭhākakulaṃ vā ñātikulaṃ vā nissāya vasamāno cīvare jiṇṇe tehi dinnaṃ cīvaraṃ nikkhipati, na paribhuñjati. Punappunaṃ dinnampi gahetvā nikkhipateva. Yo ca teneva nayena laddhaṃ laddhaṃ vissajjeti parassa deti. Punappunaṃ laddhampi tatheva karoti. Ime dve puggalā sakaṭehipi paccaye upanentena tappetuṃ na sakkāti duttappayā nāma.
8585. 于“易满足者”的解释中——不施舍者：不为自己所用，也不给予他人。然而若有剩余，则不放置而给予他人。此即所说：若有比丘从护持者之家或亲戚之家获得旧衣布料，作成衣而受用，不放置不用；即使给予门闩而穿着者，当再次给予时，也不轻易接受。又有人将所得之物自己受用，不给予他人。此两种人，容易令其满足，故名为易满足者。
85. Sutappayaniddese – na vissajjetīti attano akatvā parassa na deti. Atireke pana sati na nikkhipati parassa deti. Idaṃ vuttaṃ hoti – yo pana bhikkhu upaṭṭhākakulā vā ñātikulā vā jiṇṇacīvaro sāṭakaṃ labhitvā cīvaraṃ katvā paribhuñjati, na nikkhipati; aggaḷaṃ datvā pārupantopi puna diyyamāne sahasā na paṭiggaṇhāti. Yo ca laddhaṃ laddhaṃ attanā paribhuñjati, paresaṃ na deti. Ime dvepi sukhena sakkā tappetunti sutappayā nāmāti.
8686. 漏即烦恼。于不应追悔处追悔者：对不应追悔之事追悔。得到猪肉而追悔“这是熊肉”，得到鹿肉而追悔“这是豹肉”。于适时存在而追悔“无时”，于未请而追悔“我已受请”，于钵中尘垢未落而追悔“已落”，于未为自己而作鱼肉而追悔“为我而作”。于应追悔处不追悔者：对应追悔之事不追悔。得到熊肉而不追悔“这是猪肉”……于为自己而作鱼肉时，不追悔“为我而作”。而在《增支部注》中仅说：“‘不应追悔’即对僧团受用物不设置、不审查，此为不应追悔，彼却追悔。‘应追悔’即对其设置、审查，彼却不追悔。”于此等：此两种人之漏，如沃土中之草蔓等，日夜增长。于白分中，得到如法肉而只作为如法肉受持者，名为于不应追悔处不追悔，应以此方法了知义理。
86.Āsavāti kilesā. Na kukkuccāyitabbaṃ kukkuccāyatīti na kukkuccāyitabbayuttakaṃ kukkuccāyati. Sūkaramaṃsaṃ labhitvā acchamaṃsanti kukkuccāyati, migamaṃsaṃ, labhitvā dīpimaṃsanti kukkuccāyati. Kāle santeyeva ‘kālo natthī’ti, appavāretvāva ‘pavāritosmī’ti, patte rajasmiṃ apatiteyeva ‘patita’nti, attānaṃ uddissa macchamaṃse akateyeva ‘maṃ uddissa kata’nti kukkuccāyati. Kukkuccāyitabbaṃ na kukkuccāyatīti kukkuccāyitabbayuttakaṃ na kukkuccāyati. Acchamaṃsaṃ labhitvā sūkaramaṃsanti na kukkuccāyati…pe… attānaṃ uddissa macchamaṃse kate ‘maṃ uddissa kata’nti na kukkuccāyati . Aṅguttaraṭṭhakathāyaṃ pana – ‘‘‘na kukkuccāyitabba’nti saṅghabhogassa apaṭṭhapanaṃ avicāraṇaṃ na kukkuccāyitabbaṃ nāma, taṃ kukkuccāyati. ‘Kukkuccāyitabba’nti tasseva paṭṭhapanaṃ vicāraṇaṃ, taṃ na kukkuccāyatī’’ti ettakameva vuttaṃ. Imesanti imesaṃ dvinnaṃ puggalānaṃ subhūmiyaṃ tiṇalatādīni viya rattimpi divāpi āsavā vaḍḍhantiyeva. Sukkapakkhe kappiyamaṃsaṃ labhitvā kappiyamaṃsantveva gaṇhanto na kukkuccāyitabbaṃ na kukkuccāyati nāmāti iminā nayena attho veditabbo.
8888. 「心志低劣」即心志卑下；「行为恶劣」即无善行；「恶法」则指恶行恶法。
88.Hīnādhimuttoti hīnajjhāsayo. Dussīloti nissīlo. Pāpadhammoti lāmakadhammo.
8989. 「心志良好」谓心志善睿；「善法」即吉祥法、清净法、美善法。
89.Paṇītādhimuttoti paṇītajjhāsayo. Kalyāṇadhammoti bhaddakadhammo, sucidhammo, sundaradhammo.
9090. 满足者：即饱足、圆满者。能令满足者：亦能令他人满足者。辟支佛与如来弟子中：此处，辟支佛以九种出世间法自得满足、圆满，然不能令他人满足。因其说法不能令人得证悟。而弟子说法，则能令无量天、人得证悟。虽如此，然因其说法时，非以自己之言而说，乃以诸佛之言而说。前来听法之会众亦生恭敬：“此比丘非说自己所证悟之法，乃说诸佛所证悟之法。”如是，彼恭敬实归于诸佛。如是，于彼处，唯正等觉者名为能令满足者。譬如，国王命令“给某某此物彼物”，虽由人取来给予，然国王方为施主。得者亦认为“国王赐予我等职位、赐予权威财富”，而非认为由王臣所赐。应如此了知此理。其余各处，义理皆明显。
90.Tittoti suhito pariyosito. Tappetāti aññesampi tittikaro. Paccekasambuddhā ye ca tathāgatasāvakāti ettha paccekabuddhā navahi lokuttaradhammehi sayaṃ tittā paripuṇṇā. Aññe pana tappetuṃ na sakkonti. Tesañhi dhammakathāya abhisamayo na hoti. Sāvakānaṃ pana dhammakathāya aparimāṇānampi devamanussānaṃ abhisamayo hoti. Evaṃ santepi yasmā pana te dhammaṃ desentā na attano vacanaṃ katvā kathenti, buddhānaṃ vacanaṃ katvā kathenti. Sotuṃ nisinnaparisāpi ‘ayaṃ bhikkhu na attanā paṭividdhadhammaṃ katheti, buddhehi paṭividdhadhammaṃ kathetī’ti cittīkāraṃ karoti. Iti so cittīkāro buddhānaṃyeva hoti. Evaṃ tattha sammāsambuddhova tappetā nāma. Yathā hi ‘asukassa nāma idañcidañca dethā’ti raññā āṇattā kiñcāpi ānetvā denti, atha kho rājāva tattha dāyako. Yehipi laddhaṃ hoti, te ‘raññā amhākaṃ ṭhānantaraṃ dinnaṃ, issariyavibhavo dinno’tveva gaṇhanti, na rājapurisehīti. Evaṃsampadamidaṃ veditabbaṃ. Sesaṃ sabbattha uttānatthamevāti.
93二法指示解释。
Dukaniddesavaṇṇanā.
91三、三义解说
3. Tikaniddesavaṇṇanā
91第九十一条 “三义解”——“恶戒者”即无戒者。“恶法者”即卑劣法者。或者，因戒的缺失而为恶戒者，因见的缺失而为恶法者。因身、语防护的破坏而为恶戒者，因其余防护的破坏而为恶法者。因行为不净而为恶戒者，因意乐不净而为恶法者。因缺乏善戒而为恶戒者，因具备不善戒而为恶法者。“不净”即具备不净的身业等。“令人疑虑的行为”即令他人以疑虑忆念的行为。或者，见到某种不适当之事后，他人如此怀疑：“这必定是他做的”——即如此令他人怀疑的行为；或者，自己以疑虑忆念的行为——即“有疑虑的行为”，这是其含义。因为他在白天集会处等地方，见到比丘们聚集在一起商议某事，便想：“这些人聚在一起商议，莫非是知道了我的所作所为才商议的？”——他就是这样有疑虑的行为。
91. Tikaniddese – dussīloti nissīlo. Pāpadhammoti lāmakadhammo. Sīlavipattiyā vā dussīlo, diṭṭhivipattiyā pāpadhammo . Kāyavacīsaṃvarabhedena dussīlo, sesasaṃvarabhedena pāpadhammo. Asuddhapayogatāya dussīlo, asuddhāsayatāya pāpadhammo. Kusalasīlavirahena dussīlo; akusalasīlasamannāgamena pāpadhammo. Asucīti asucīhi kāyakammādīhi samannāgato. Saṅkassarasamācāroti saṅkāya parehi saritabbasamācāro. Kiñcideva asāruppaṃ disvā ‘idaṃ iminā kataṃ bhavissatī’ti evaṃ parehi āsaṅkanīyasamācāro, attanoyeva vā saṅkāya saritabbasamācāro – sāsaṅkasamācāroti attho. Tassa hi divāṭṭhānādīsu sannipatitvā kiñcideva mantayante bhikkhū disvā ‘ime ekato hutvā mantenti, kacci nu kho mayā katakammaṃ jānitvā mantentī’ti evaṃ sāsaṅkasamācāro hoti.
93“隐蔽业行”者，即具备应被隐藏的恶业。“非沙门而自称沙门”者，即本非沙门，却因装作沙门的样子而自称“我是沙门”。“非梵行者而自称梵行者”，即见到其他梵行者衣着整齐、披衣严整、手持优质钵，在村落、城镇、国土、王都中托钵维生后，自己也以那样的方式那样修行，从而像是在宣称“我是梵行者”。然而，在说了“我是比丘”之后进入布萨堂等处者，确实是自称梵行者；同样，接受僧团利养者也是如此。“内腐”者，即因腐坏的业而进入内部，或因无德、缺乏功德精髓而内腐。“漏泄”者，即被贪等所浸染。“如垃圾生”者，即已生起贪等垃圾。或者，“垃圾”是指带有腐尸的污浊之水。在此教法中，所谓恶戒者，因其可厌恶性，如同带有腐尸的污浊之水。因此，如同垃圾所生，故为“如垃圾生”。
Paṭicchannakammantoti paṭicchādetabbayuttakena pāpakammena samannāgato. Assamaṇo samaṇapaṭiññoti assamaṇo hutvāva samaṇapatirūpakatāya ‘samaṇo aha’nti evaṃ paṭiñño. Abrahmacārī brahmacāripaṭiññoti aññe brahmacārino sunivatthe supārute sumbhakapattadhare gāmanigamajanapadarājadhānīsu piṇḍāya caritvā jīvikaṃ kappente disvā sayampi tādisena ākārena tathā paṭipajjanato ‘ahaṃ brahmacārī’ti paṭiññaṃ dento viya hoti. ‘Ahaṃ bhikkhū’ti vatvā uposathaggādīni pavisanto pana brahmacāripaṭiñño hotiyeva, tathā saṅghikaṃ lābhaṃ gaṇhanto. Antopūtīti pūtinā kammena anto anupaviṭṭho, nigguṇatāya vā guṇasāravirahitattā antopūti. Avassutoti rāgādīhi tinto. Kasambujātoti sañjātarāgādikacavaro. Atha vā kasambu vuccati tintakuṇapagataṃ kasaṭaudakaṃ. Imasmiñca sāsane dussīlo nāma jigucchanīyattā tintakuṇapakasaṭaudakasadiso. Tasmā kasambu viya jātoti kasambujāto.
94“他不会这样想”——为何不会这样想？因为能依之而住立、得以证得阿拉汉果的那个基础已经毁坏。譬如旃陀罗童子即使听到“某位刹帝利童子已灌顶为王”，但由于他并非生于那个能获得灌顶的家族，所以不会这样想：“我何时也能像那位刹帝利童子一样获得灌顶呢？”同样，恶戒比丘即使听到“某位比丘已证阿拉汉果”，但由于他不具备那个依之而住立便能证得阿拉汉果的戒，所以不会这样想：“我何时也能像那位具戒者一样证得阿拉汉果呢？”“此人被称为”——即这种人对阿拉汉果无有期望，故被称为“无期望者”。
Tassa na evaṃ hotīti kasmā na hoti? Yattha patiṭṭhitena sakkā bhaveyya arahattaṃ laddhuṃ, tassā patiṭṭhāya bhinnattā. Yathā hi caṇḍālakumārakassa ‘asuko nāma khattiyakumāro rajje abhisitto’ti sutvāpi, yasmiṃ kule paccājātā abhisekaṃ pāpuṇanti, tasmiṃ kule apaccājātattā na evaṃ hoti – ‘kudāssu nāmāhampi so khattiyakumāro viya abhisekaṃ pāpuṇeyya’nti; evameva dussīlassa ‘asuko nāma bhikkhu arahattaṃ patto’ti sutvāpi, yasmiṃ sīle patiṭṭhitena arahattaṃ pattabbaṃ, tassa abhāvato ‘kudāssu nāmāhampi so sīlavā viya arahattaṃ pāpuṇeya’nti na evaṃ hoti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo arahattāsāya abhāvā nirāsoti vuccati.
92第九十二条 “他会这样想”——为何会这样想？因为能依之而住立、得以证得阿拉汉果的那个基础坚固。譬如善生的刹帝利童子，一听到“某位刹帝利童子已灌顶为王”，由于他生于那个能获得灌顶的家族，便会这样想：“我何时也能像那位童子一样获得灌顶呢？”同样，具戒者一听到“某位比丘已证阿拉汉果”，由于他那个依之而住立便能证得阿拉汉果的戒基础坚固，便会这样想：“我何时也能像那位比丘一样证得阿拉汉果呢？”“此人被称为”——即这种人被称为“有期望者”。因为他期望、希求阿拉汉果，故为“有期望者”。
92.Tassa evaṃ hotīti kasmā hoti? Yasmiṃ patiṭṭhitena sakkā bhaveyya arahattaṃ pāpuṇituṃ, tassā patiṭṭhāya thirattā. Yathā hi sujātassa khattiyakumārassa ‘asuko nāma khattiyakumāro rajje abhisitto’ti sutvāva yasmiṃ kule paccājātā abhisekaṃ pāpuṇanti, tasmiṃ paccājātassa evaṃ hoti – ‘kudāssu nāmāhampi, so kumāro viya abhisekaṃ pāpuṇeyya’nti evameva sīlavato ‘asuko nāma bhikkhu arahattaṃ patto’ti sutvāva yasmiṃ sīle patiṭṭhitena arahattaṃ pattabbaṃ, tassā patiṭṭhāya thirattā – ‘kudāssu nāmāhampi so bhikkhu viya arahattaṃ pāpuṇeyya’nti evaṃ hoti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo āsaṃso nāma vuccati. So hi arahattaṃ āsaṃsati patthetīti āsaṃso.
93第九十三条 “他先前未解脱时”——即那位漏尽者在先前未得阿拉汉解脱时，曾有的解脱期望，现已止息，因此他不会这样想。譬如一位已灌顶的刹帝利，听到“某位刹帝利童子已灌顶为王”，由于不存在两个王位灌顶、两把白伞盖，所以不会这样想：“我何时也能像那位童子一样获得灌顶呢？”同样，漏尽者听到“某位比丘已证阿拉汉果”，由于不存在两个阿拉汉果，所以不会这样想：“我何时也能像那位比丘一样证得阿拉汉果呢？”“此人被称为”——即这种人对阿拉汉果的期望已消失，故被称为“离期望者”。
93.Yā hissa pubbe avimuttassāti yā tassa khīṇāsavassa pubbe arahattavimuttiyā avimuttassa vimuttāsā ahosi, sā paṭippassaddhā, tasmā na evaṃ hoti. Yathā hi abhisittassa khattiyassa ‘asuko nāma khattiyakumāro rajje abhisitto’ti sutvā ekassa rañño dvinnaṃ rajjābhisekānaṃ dvinnaṃ setacchattānaṃ abhāvā na evaṃ hoti – ‘‘kudāssu nāmāhampi so kumāro viya abhisekaṃ pāpuṇeyya’’nti; evameva khīṇāsavassa ‘asuko nāma bhikkhu arahattaṃ patto’ti sutvā, dvinnaṃ arahattānaṃ abhāvā – ‘kudāssu nāmāhampi so bhikkhu viya arahattaṃ pāpuṇeyya’nti na evaṃ hoti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo arahattāsāya vigatattā vigatāsoti vuccati.
94第九十四条 在“病者譬喻”的解释中——为了显示那些被称为“病者譬喻”的譬喻，首先说“有三种病人”等。其中，“适宜的”即有益的、能带来增长的。“适当的”即合适的。“不能从该病中痊愈”——以此说明被不治之症如风病等所缠、已达终点的病人。“能从该病中痊愈”——以此说明患有轻微疾病如疥疮、草花病、老病等种种小病者。
94. Gilānūpamaniddese – yāya upamāya te gilānūpamāti vuccanti, taṃ tāva upamaṃ dassetuṃ tayo gilānātiādi vuttaṃ. Tattha sappāyānīti hitāni vuddhikarāni. Patirūpanti anucchavikaṃ. Neva vuṭṭhāti tamhā ābādhāti iminā atekicchena vātāpamārādinā rogena samannāgato niṭṭhappatto gilāno kathito. Vuṭṭhāti tamhā ābādhāti iminā khipitakacchutiṇapupphakajarādippabhedo appamattakābādho kathito.
98“获得适宜的食物”与“未获得”——以此说明那些通过护理而能安适的所有疾病。在此，所谓“适当的看护者”，应知是具备病人看护支分、贤明、能干、不懒惰者。
Labhantosappāyāni bhojanāni no alabhantoti iminā pana yesaṃ paṭijagganena phāsukaṃ hoti, sabbepi te ābādhā kathitā. Ettha ca patirūpo upaṭṭhāko nāma gilānupaṭṭhākaaṅgehi samannāgato paṇḍito dakkho analaso veditabbo.
99“Gilānupaṭṭhāko anuññāto”意为“已由比丘僧团允许给予”。当那位病人因自身状况无法自理时，比丘僧团应作白二羯磨，将一位比丘和一位沙弥指派给他：“你们去照顾此人。”只要他们在照顾他，病人和那两人所需的一切，全部由比丘僧团负担。其他病人也应被照顾，即另外两位病人也应被照顾。什么原因呢？因为即使已证得究竟的病人，若无人照顾，可能会心生嗔恚：“如果他们照顾我，我会安乐，但他们却不照顾我。”由此堕入恶趣。若被照顾，他则会想：“比丘僧团该做的都已做了，只是我的业报如此。”从而对比丘僧团生起慈心，投生天界。至于患轻微疾病者，无论是否得到药物都能痊愈，其病即使不用药也能平息，但用药后能更快平息。由此，他将能学习佛语或修习沙门法。以此原因，说其他病人也应被照顾。
Gilānupaṭṭhāko anuññātoti ‘bhikkhusaṅghena dātabbo’ti anuññāto. Tasmiñhi gilāne attano dhammatāya yāpetuṃ asakkonte bhikkhusaṅghena tassa bhikkhuno ‘eko bhikkhu ca sāmaṇero ca imaṃ paṭijaggathā’ti apaloketvā dātabbā. Yāva pana te taṃ paṭijagganti, tāva gilānassa ca tesañca dvinnaṃ yenattho sabbaṃ bhikkhusaṅghasseva bhāro. Aññepi gilānā upaṭṭhātabbāti itarepi dve gilānā upaṭṭhātabbā. Kiṃ kāraṇā? Yopi hi niṭṭhappattagilāno, so anupaṭṭhiyamāno ‘sace maṃ paṭijaggeyyuṃ, phāsukaṃ me bhaveyya, na kho pana maṃ paṭijaggantī’ti manopadosaṃ katvā apāye nibbatteyya. Paṭijaggiyamānassa pana evaṃ hoti – ‘bhikkhusaṅghena yaṃ kattabbaṃ taṃ sabbaṃ kataṃ, mayhaṃ pana kammavipāko īdiso’ti so bhikkhusaṅghe mettaṃ paccupaṭṭhapetvā sagge nibbattati. Yo pana appamattakena byādhinā samannāgato labhantopi alabhantopi vuṭṭhātiyeva, tassa vināpi bhesajjena vūpasamanakabyādhi bhesajje kate khippataraṃ vūpasammati. Tato so buddhavacanaṃ vā uggaṇhituṃ samaṇadhammaṃ vā kātuṃ sakkhissati. Iminā kāraṇena aññepi gilānā upaṭṭhātabbāti vuttaṃ.
100“Neva okkamatīti”意为“不进入”，即不进入善法中的决定道，所谓善法中的“正性决定”即道决定。以此描述了“句最上者”这种人。第二句则摄取了“略解知者”，如同教法中那拉卡长老那样的人，他在佛间隔期间，曾于辟支佛处获得一次教诫而证悟辟支菩提智。第三句描述了“广解知者”。而“引导者”则是依止于他。
Neva okkamatīti neva pavisati. Niyāmaṃ kusalesu dhammesu sammattanti kusalesu dhammesu magganiyāmasaṅkhātaṃ sammattaṃ. Iminā padaparamo puggalo kathito. Dutiyavārena ugghaṭitaññū gahito sāsane nāḷakattherasadiso . Buddhantare ekavāraṃ paccekabuddhānaṃ santike ovādaṃ labhitvā paṭividdhapaccekabodhiñāṇo ca. Tatiyavārena vipañcitaññū puggalo kathito. Neyyo pana tannissitova hoti.
101“Dhammadesanā anuññātāti”意为“允许说法”，即允许每月八次说法。也应向其他人说法，即也应向其他人讲法。什么原因呢？因为对于句最上者，即使在此生不能证悟法，也能成为未来的因缘。至于那种无论是否得见如来的色身、无论是否得以听闻法与律，都能证悟法的人，若不得闻则暂时不能证悟，若得闻则能迅速证悟，以此原因，应向他们说法。对于第三种人，则应反复说法。身证者、见至者、信解脱者，前文已述。
Dhammadesanā anuññātāti māsassa aṭṭha vāre dhammakathā anuññātā. Aññesampi dhammo desetabboti itaresampi dhammo kathetabbo. Kiṃ kāraṇā? Padaparamassa hi imasmiṃ attabhāve dhammaṃ paṭivijjhituṃ asakkontassāpi anāgate paccayo bhavissati. Yo pana tathāgatassa rūpadassanaṃ labhantopi alabhantopi dhammavinayañca savanāya labhantopi alabhantopi dhammaṃ abhisameti; so alabhanto na tāva abhisameti, labhanto pana khippameva abhisamessatīti iminā kāraṇena tesaṃ dhammo desetabbo. Tatiyassa pana punappunaṃ desetabbova. Kāyasakkhidiṭṭhappattasaddhāvimuttā heṭṭhā kathitāyeva.
9898. 关于“粪语者”等——“sabhaggato”指立于会堂中。“parisaggato”指立于村众集会中。“ñātimajjhagato”指立于亲属中间。“pūgamajjhagato”指立于行会中间。“rājakulamajjhagato”指立于王族中间的大裁决处。“abhinīto”指被带去询问。“sakkhipuṭṭho”指被作为证人而询问。“ehambho purisā”是称呼语。“attahetu vā parahetu vā”指为了自己或他人，或因手足等，或因财物。“āmisakiñcikkhahetu vā”中，“āmisa”指利养，“kiñcikkha”指任何微少之物，乃至为了一小块鹧鸪肉、鹌鹑肉、酥油团、生酥团等微少贿赂。“sampajānamusā bhāsitā hotī”指明知而故意说妄语。“ayaṃ vuccatīti”指这种人因其言语如粪，故称为“粪语者”。正如粪便为大众所不喜、不爱，此人的言语亦为诸天与人类所不喜、不爱。
98. Gūthabhāṇīādīsu – sabhaggatoti sabhāyaṃ ṭhito. Parisaggatoti gāmaparisāya ṭhito. Ñātimajjhagatoti dāyādānaṃ majjhe ṭhito. Pūgamajjhagatoti seṇīnaṃ majjhe ṭhito. Rājakulamajjhagatoti rājakulassa majjhe mahāvinicchaye ṭhito. Abhinītoti pucchanatthāya nīto. Sakkhipuṭṭhoti sakkhiṃ katvā pucchito. Ehambho purisāti ālapanametaṃ. Attahetu vā parahetu vāti attano vā parassa vā hatthapādādihetu vā dhanahetu vā. Āmisakiñcikkhahetu vāti ettha āmisanti lābho adhippeto. Kiñcikkhanti yaṃ vā taṃ vā appamattakaṃ. Antamaso tittiravaṭṭakasappipiṇḍanavanītapiṇḍādiappamattakassāpi lañjassa hetūti attho. Sampajānamusā bhāsitā hotīti jānantoyeva musāvādaṃ kattā hoti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo gūthasadisavacanattā gūthabhāṇīti vuccati. Yathā hi gūthaṃ nāma mahājanassa aniṭṭhaṃ hoti akantaṃ; evameva imassa puggalassa vacanaṃ devamanussānaṃ aniṭṭhaṃ hoti akantaṃ.
9999. “ayaṃ vuccatīti”指这种人因其言语如花，故称为“花语者”。正如盛开的夏生花或无忧花为大众所喜爱、所悦意，此人的言语亦为诸天与人类所喜爱、所悦意。
99.Ayaṃ vuccatīti ayaṃ evarūpo puggalo pupphasadisavacanattā pupphabhāṇīti vuccati. Yathā hi phullāni vassikāni vā adhimuttakāni vā mahājanassa iṭṭhāni kantāni honti; evameva imassa puggalassa vacanaṃ devamanussānaṃ iṭṭhaṃ hoti kantaṃ.
100100. “Nelā”指“ela”意为过失，没有过失即“nelā”，意为无过失，如“nelaṅgo setapacchādo”中所说的“nela”那样。“kaṇṇasukhā”指因音韵柔和而令耳愉悦，不会像针刺般产生耳痛。“pemanīyā”指因义理柔和，不令全身生嗔，而令生喜爱。“hadayaṅgamā”指无有障碍地进入心中，安乐地入于心。“porī”指因功德圆满而称为“porī”，也指如城市中成长的女子般柔和，也指属于城市，即城市居民的话语。城市居民的话语是恰当的，他们称父为父、称母为母、称兄为兄。这样的话语为众人所喜爱，故为“bahujanakantā”。因众人喜爱，故为众人悦意、令心增长，即“bahujanamanāpā”。“ayaṃ vuccatīti”指这种人称为“蜜语者”，也有“mudubhāṇī”的异读，两者皆意为言语甜美。正如四种甘美之物是甜美、殊胜的，此人的言语亦为诸天与人类所甜美。
100.Nelāti elaṃ vuccati doso. Nāssā elanti nelā. Niddosāti attho, ‘‘nelaṅgo setapacchādo’’ti (udā. 65) ettha vuttanelaṃ viya. Kaṇṇasukhāti byañjanamadhuratāya kaṇṇānaṃ sukhā. Sūcivijjhanaṃ viya kaṇṇasūlaṃ na janeti. Atthamadhuratāya sakalasarīre kopaṃ ajanetvā pemaṃ janetīti pemanīyā. Hadayaṃ gacchati appaṭihaññamānā sukhena cittaṃ pavisatīti hadayaṅgamā. Guṇaparipuṇṇatāya pure bhavāti porī. Pure saṃvaḍḍhanārī viya sukumārātipi porī. Purassa esātipi porī. Nagaravāsīnaṃ kathāti attho. Nagaravāsino hi yuttakathā honti. Pitimattaṃ pitāti, mātimattaṃ mātāti, bhātimattaṃ bhātāti vadanti. Evarūpī kathā bahuno janassa kantā hotīti bahujanakantā. Bahujanassa kantabhāveneva bahuno janassa manāpā cittavuddhikarāti bahujanamanāpā. Ayaṃ vuccatīti ayaṃ evarūpo puggalo madhubhāṇīti vuccati. Mudubhāṇītipi pāṭho. Ubhayatthāpi madhuravacanoti attho. Yathā hi catumadhuraṃ nāma madhuraṃ paṇītaṃ; evameva imassa puggalassa vacanaṃ devamanussānaṃ madhuraṃ hoti.
101101. 在疮譬喻心等中——‘abhisajjati’意为执着。‘kuppati’意为因愤怒而激怒。‘byāpajjati’意为舍弃正常状态，变得腐败。‘patitthīyati’意为变得僵硬、顽固。‘kopa’指微弱的愤怒。‘dosa’指因恶意而比前者更强烈。‘appaccaya’指不悦、忧恼。‘duṭṭhāruka’指旧疮。‘kaṭṭhena’指用棍棒末端。‘kaṭhalāya’指用瓦片。‘āsavaṃ deti’意为持续不断地流出。旧疮依其自性，原本就流出血液、脓液这三种，受到碰触时则流出更多。同样地，此处应作譬喻连结：愤怒之人犹如旧疮。其依自性而流出，如同愤怒者依其自性，如肿胀者般暴躁而行。用棍棒或瓦片碰触，如同因微不足道的话语而更大量地流出，心想‘此人竟如此说我’，从而更加暴怒膨胀，应如此看待。‘ayaṃ vuccati’意为：这样的人被称为‘疮譬喻心者’。意思是具有类似旧疮之心。
101. Arukūpamacittādīsu – abhisajjatīti laggati. Kuppatīti kopavasena kuppati. Byāpajjatīti pakatibhāvaṃ pajahati, pūtiko hoti. Patitthīyatīti thinabhāvaṃ thaddhabhāvañca āpajjati. Kopanti dubbalakodhaṃ. Dosanti dussanavasena tato balavataraṃ. Appaccayanti atuṭṭhākāraṃ domanassaṃ. Duṭṭhārukoti purāṇavaṇo. Kaṭṭhenāti daṇḍakakoṭiyā. Kaṭhalāyāti kapālena. Āsavaṃ detīti aparāparaṃ savati. Purāṇavaṇo hi attano dhammatāya eva pubbaṃ lohitaṃ yūsanti imāni tīṇi savati , ghaṭṭito pana tāni adhikataraṃ savati. Evamevaṃ khoti ettha idaṃ opammasaṃsandanaṃ, duṭṭhāruko viya hi kodhano puggalo. Tassa attano dhammatāya savanaṃ viya kodhanassapi attano dhammatāya uddhumātakassa viya caṇḍikatassa caraṇaṃ. Kaṭṭhena vā kaṭhalāya vā ghaṭṭanaṃ viya appamattakampi vacanaṃ bhiyyoso mattāya savanaṃ viya ‘mādisaṃ nāma esa evaṃ vadatī’ti bhiyyoso mattāya uddhumāyanabhāvo daṭṭhabbo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo arukūpamacittoti vuccati. Purāṇavaṇasadisacittoti attho.
102102. ‘rattandhakāratimisāya’意为在夜晚，因障碍眼识生起而致盲的浓厚黑暗中。‘vijjantarikāya’意为在闪电出现的刹那。此处亦应作譬喻连结：有眼之人应被视为瑜伽行者。黑暗犹如须陀洹道所断的烦恼。闪电划过犹如须陀洹道智生起之时。在闪电刹那，有眼之人见周围之色，犹如在须陀洹道刹那见涅槃。再次被黑暗笼罩，犹如斯陀含道所断的烦恼。再次闪电划过，犹如斯陀含道智的生起。在闪电刹那，有眼之人见周围之色，犹如在斯陀含道刹那见涅槃。再次被黑暗笼罩，犹如阿那含道所断的烦恼。再次闪电划过，犹如阿那含道智的生起。在闪电刹那，有眼之人见周围之色，应知犹如在阿那含道刹那见涅槃。‘ayaṃ vuccati’意为：这样的人被称为‘闪电譬喻心者’。意思是具有如闪电般短暂光明之心。
102.Rattandhakāratimisāyāti rattiṃ cakkhuviññāṇuppattinivāraṇena andhabhāvakaraṇe bahalatame. Vijjantarikāyāti vijjuppattikkhaṇe. Idhāpi idaṃ opammasaṃsandanaṃ – cakkhumā puriso viya hi yogāvacaro daṭṭhabbo. Andhakāraṃ viya sotāpattimaggavajjhā kilesā. Vijjusañcaraṇaṃ viya sotāpattimaggañāṇassa uppattikālo. Vijjantarikāya cakkhumato purisassa sāmantā rūpadassanaṃ viya sotāpattimaggakkhaṇe nibbānadassanaṃ. Puna andhakārāvattharaṇaṃ viya sakadāgāmimaggavajjhā kilesā. Puna vijjusañcaraṇaṃ viya sakadāgāmimaggañāṇassa uppādo. Vijjantarikāya cakkhumato purisassa sāmantā rūpadassanaṃ viya sakadāgāmimaggakkhaṇe nibbānadassanaṃ. Puna andhakārāvattharaṇaṃ viya anāgāmimaggavajjhā kilesā. Puna vijjusañcaraṇaṃ viya anāgāmimaggañāṇassa uppādo. Vijjantarikāya cakkhumato purisassa sāmantā rūpadassanaṃ viya anāgāmimaggakkhaṇe nibbānadassanaṃ veditabbaṃ. Ayaṃ vuccatīti ayaṃ evarūpo puggalo vijjūpamacittoti vuccati. Ittarakālobhāsena vijjusadisacittoti attho.
103103. 在金刚譬喻心中，亦应作譬喻连结：金刚应被视为阿罗汉道智。宝石块、石块犹如阿罗汉道所断的烦恼。金刚穿透宝石块或石块后无处可去，犹如阿罗汉道智所断除的烦恼不复存在。金刚穿透后不再填补，犹如阿罗汉道所断的烦恼不再生起，应如此看待。‘ayaṃ vuccati’意为：这样的人被称为‘金刚譬喻心者’。意思是具有如金刚般能断除烦恼根本之能力的心。
103. Vajirūpamacittatāyapi idaṃ opammasaṃsandanaṃ – vajiraṃ viya hi arahattamaggañāṇaṃ daṭṭhabbaṃ. Maṇigaṇṭhipāsāṇagaṇṭhi viya arahattamaggavajjhā kilesā. Vajirassa maṇigaṇṭhiṃ vā pāsāṇagaṇṭhiṃ vā vinivijjhitvā agamanabhāvassa natthibhāvo viya arahattamaggañāṇena acchejjānaṃ kilesānaṃ natthibhāvo. Vajirena nibbiddhavedhassa puna apaṭipūraṇaṃ viya arahattamaggena chinnānaṃ kilesānaṃ puna anuppādo daṭṭhabbo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo vajirūpamacittoti vuccati. Kilesānaṃ mūlaghātakaraṇasamatthatāya vajirena sadisacittoti attho.
104104. 在盲人等中，‘tathārūpaṃ cakkhu na hoti’意为没有那样种类、那样性质的慧眼。‘phātiṃ kareyya’意为令其增长、发达。‘sāvajjānavajje’意为有罪过与无罪过。‘hīnappaṇīte’意为低劣与殊胜。‘kaṇhasukkasappaṭibhāge’意为黑与白，因互相排斥而成为对立面，故称为有对。此处简言之：能以慧眼知‘善法为善法’、‘不善法为不善法’，于有罪无罪等亦同此理。于黑白有对中，能以慧眼知‘黑法为白法之对’、‘白法为黑法之对’。‘tathārūpampissa cakkhu na hoti’——依此理，其余各处之义亦应了知。‘ayaṃ vuccati’意为：这样的人，因缺乏现世受用资具之慧眼及来世利益清净之慧眼，故称为盲者。第二种人，因有现世受用资具之慧眼，但无来世利益清净之慧眼，故称为独眼者。第三种人，因两者皆有，故称为双眼者。
104. Andhādīsu tathārūpaṃ cakkhu na hotīti tathājātikaṃ tathāsabhāvaṃ paññācakkhu na hoti. Phātiṃ kareyyāti phītaṃ vaḍḍhitaṃ kareyya. Sāvajjānavajjeti sadosaniddose. Hīnappaṇīteti adhamuttame. Kaṇhasukkasappaṭibhāgeti kaṇhasukkāyeva aññamaññapaṭibāhanato paṭipakkhavasena sappaṭibhāgāti vuccanti. Ayaṃ panettha saṅkhepo – kusale dhamme ‘kusalā dhammā’ti yena paññācakkhunā jāneyya, akusale dhamme ‘akusalā dhammā’ti, sāvajjādīsupi eseva nayo. Kaṇhasukkasappaṭibhāgesu pana kaṇhadhamme ‘sukkasuppaṭibhāgā’ti, sukkadhamme ‘kaṇhasappaṭibhāgā’ti yena paññācakkhunā jāneyya. Tathārūpampissa cakkhu na hotīti iminā nayena sesaṭṭhānesupi attho veditabbo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo diṭṭhadhammikabhogasaṃharaṇapaññācakkhuno ca samparāyikatthasodhanapaññācakkhuno ca abhāvā andhoti vuccati. Dutiyo diṭṭhadhammikabhogasaṃharaṇapaññācakkhuno bhāvā, samparāyikatthasodhanapaññācakkhuno pana abhāvā ekacakkhūti vuccati. Tatiyo dvinnampi bhāvā dvicakkhūti vuccati.
107107. 在覆慧等中，‘dhammaṃ desenti’意为：近事男为听法而来，放下自己的事务而说法。‘ādikalyāṇaṃ’意为：于开端即善妙、吉祥、无过、无失而说法。其余词句亦同此理。此处，‘ādi’指前导安立。‘majjha’指说法中间。‘pariyosāna’指结论。如此说法时，于前导安立亦善妙、吉祥、无过而说，于中间亦如此，于结尾亦如此。此处，有说法的初中后，亦有教法的初中后。其中，先说说法：四句偈中，第一句为初，两句为中，末句为后。单一连贯经中，缘起为初，连贯为中，‘此是所说’之结语为后。多重连贯经中，第一连贯为初，此后一或多个为中，最后一连贯为后。此是说法之理。
107. Avakujjapaññādīsu dhammaṃ desentīti upāsako dhammassavanatthāya āgatoti attano kammaṃ pahāya dhammaṃ desenti. Ādikalyāṇanti ādimhi kalyāṇaṃ bhaddakaṃ anavajjaṃ niddosaṃ katvā desenti. Sesapadesupi eseva nayo. Ettha pana ādīti pubbapaṭṭhapanā. Majjhanti kathāvemajjhaṃ. Pariyosānanti sanniṭṭhānaṃ. Itissa dhammaṃ kathentā pubbapaṭṭhapanepi kalyāṇaṃ bhaddakaṃ anavajjameva katvā kathenti, vemajjhepi, pariyosānepi. Ettha ca atthi desanāya ādimajjhapariyosānāni, atthi sāsanassa. Tattha desanāya tāva – catuppadikagāthāya paṭhamapadaṃ ādi, dve padāni majjhaṃ, avasānapadaṃ pariyosānaṃ. Ekānusandhikasuttassa – nidānaṃ ādi, anusandhi majjhaṃ, idamavocāti appanā pariyosānaṃ. Anekānusandhikassa – paṭhamo anusandhi ādi , tato paraṃ eko vā anekā vā majjhaṃ, pacchimo pariyosānaṃ. Ayaṃ tāva desanāya nayo.
110于教法中，戒为初，定为中，观为终。或定为初，观为中，道为终。或观为初，道为中，果为终。或道为初，果为中，涅槃为终。若两两合说，则戒与定为初，观与道为中，果与涅槃为终。‘有义’者，即令具义而说。‘有文’者，即令文字圆满而说。‘完全圆满’者，即令全体圆满无缺而说。‘清净’者，即令清净、无缠结、无结缚而说。‘宣示梵行’者，即如此说时，宣示那最胜行所摄、包含三学的圣八支道。‘不忆念初’者，即不忆念先前所安立者。‘瓮’即陶罐。‘倒置’即口朝下放置。‘正如是’中，倒置之瓮应视为如倒覆慧之人。浇水之时，如得闻法教之时。水翻转之时，如坐于彼座而不能领解之时。水不安住之时，应知如起座后不忆持之时。‘此称为’者，即此类人称为倒覆慧者。意为下倾之慧。
Sāsanassa pana sīlaṃ ādi, samādhi majjhaṃ, vipassanā pariyosānaṃ. Samādhi vā ādi, vipassanā majjhaṃ, maggo pariyosānaṃ. Vipassanā vā ādi, maggo majjhaṃ, phalaṃ pariyosānaṃ. Maggo vā ādi, phalaṃ majjhaṃ, nibbānaṃ pariyosānaṃ . Dve dve vā kariyamāne sīlasamādhayo ādi, vipassanāmaggā majjhaṃ, phalanibbānāni pariyosānaṃ. Sātthanti sātthakaṃ katvā desenti. Sabyañjananti akkharapāripūriṃ katvā desenti. Kevalaparipuṇṇanti sakalaparipuṇṇaṃ anūnaṃ katvā desenti. Parisuddhanti parisuddhaṃ nijjaṭaṃ niggaṇṭhiṃ katvā desenti. Brahmacariyaṃ pakāsentīti evaṃ desentā ca seṭṭhacariyabhūtaṃ sikkhattayasaṅgahitaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ pakāsenti. Neva ādiṃ manasi karotīti neva pubbapaṭṭhapanaṃ manasi karoti. Kumbhoti ghaṭo. Nikkujjoti adhomukho ṭhapito. Evamevanti ettha kumbho nikkujjo viya avakujjapañño puggalo daṭṭhabbo. Udakāsiñcanakālo viya dhammadesanāya laddhakālo. Udakassa vivaṭṭanakālo viya tasmiṃ āsane nisinnassa uggahetuṃ asamatthakālo. Udakassa asaṇṭhānakālo viya uṭṭhahitvā asallakkhaṇakālo veditabbo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo avakujjapaññoti vuccati. Adhomukhapaññoti attho.
108108.‘散乱’者，谓投入之物。‘因失念而散落’者，谓因忘失正念而散落。‘正如是’中，膝上应视为如膝上慧之人。种种嚼食应视为种种佛语。坐食膝上种种嚼食之时，如坐于彼座领解之时。起立时因失念而散落之时，应知如从彼座起立离去而不忆持之时。‘此称为’者，即此类人称为膝上慧者。意为似膝上之慧。
108.Ākiṇṇānīti pakkhittāni. Satisammosā pakireyyāti muṭṭhassatitāya vikireyya. Evamevanti ettha ucchaṅgo viya ucchaṅgapañño puggalo daṭṭhabbo. Nānākhajjakāni viya nānappakāraṃ buddhavacanaṃ. Ucchaṅge nānākhajjakāni khādantassa nisinnakālo viya tasmiṃ āsane nisinnassa uggahaṇakālo. Vuṭṭhahantassa satisammosā vikiraṇakālo viya tasmā āsanā vuṭṭhāya gacchantassa asallakkhaṇakālo veditabbo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo ucchaṅgapaññoti vuccati. Ucchaṅgasadisapaññoti attho.
109109.‘正置’者，谓口朝上放置。‘安住’者，谓确立。‘正如是’中，口朝上放置之瓮应视为如广慧之人。注水之时，如得闻法教之时。水安住之时，如于彼处坐而领解之时。水不翻转之时，应知如起立离去而忆持之时。‘此称为’者，即此类人称为广慧者。意为广博之慧。
109.Ukkujjoti uparimukho ṭhapito. Saṇṭhātīti patiṭṭhahati. Evameva khoti ettha uparimukho ṭhapito kumbho viya puthupañño puggalo daṭṭhabbo. Udakassa āsittakālo viya desanāya laddhakālo. Udakassa saṇṭhānakālo viya tattha nisinnassa uggahaṇakālo. No vivaṭṭanakālo viya uṭṭhāya gacchantassa sallakkhaṇakālo veditabbo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo puthupaññoti vuccati. Vitthārikapaññoti attho.
110110.于未离贪等中——如须陀洹、斯陀含，如是凡夫亦于五种欲功德及三有中未离贪。然因非堪任故未被取。譬如巧匠为求堪任材而入林，非从初即砍伐所遇之树，唯砍伐彼堪任材者；如是于此，世尊唯取堪任性之圣者，凡夫因非堪任故未被取，应如是知。‘于欲离贪’者，即于五种欲功德离贪。‘于有未离贪’者，即于色、无色有未离贪。
110. Avītarāgādīsu – yathā sotāpannasakadāgāmino, evaṃ puthujjanopi pañcasu kāmaguṇesu, tīsu ca bhavesu avītarāgo. Adabbatāya pana na gahito. Yathā hi cheko vaḍḍhakī dabbasambhāratthaṃ vanaṃ paviṭṭho na ādito paṭṭhāya sampattasampattarukkhe chindati, ye panassa dabbasambhārūpagā honti, teyeva chindati; evamidhāpi bhagavatā dabbajātikā ariyāva gahitā, puthujjanā pana adabbatāya na gahitāti veditabbā. Kāmesu vītarāgoti pañcasu kāmaguṇesu vītarāgo. Bhavesu avītarāgoti rūpārūpabhavesu avītarāgo.
113113.于石刻喻等中——‘随眠’者，因未断故随眠。‘不速坏’者，即不于中间灭去，唯经劫住而灭。‘正如是’者，如是彼人之嗔亦不于中间、或次日、或后日止息，而是长久持续。唯至死方止息，此为义。‘此称为’者，即此类人因嗔恚长久住故，如石刻，称为石刻喻者。
113. Pāsāṇalekhūpamādīsu – anusetīti appahīnatāya anuseti. Na khippaṃ lujjatīti na antarā nassati, kappuṭṭhāneneva nassati. Evamevanti evaṃ tassāpi puggalassa kodho na antarā punadivase vā aparadivase vā nibbāti, addhaniyo pana hoti. Maraṇeneva nibbātīti attho. Ayaṃ vuccatīti ayaṃ evarūpo puggalo pāsāṇalekhā viya kujjhanabhāvena ciraṭṭhitikato pāsāṇalekhūpamoti vuccati.
114114.‘彼之嗔’者，即彼因微小因由而忽然发怒者之嗔。‘不久’者，即不久存，因未断故不随眠。譬如于地画线，为风等速灭；如是彼虽忽然生嗔，亦速止息，此为义。‘此称为’者，即此类人因嗔恚不久住故，如地画，称为地画喻者。
114.So ca khvassa kodhoti so appamattakepi kāraṇe sahasā kuddhassa kodho. Na ciranti aciraṃ appahīnatāya nānuseti. Yathā pana pathaviyaṃ ākaḍḍhitvā katalekhā vātādīhi khippaṃ nassati, evamassa sahasā uppannopi kodho khippameva nibbātīti attho. Ayaṃ vuccatīti ayaṃ evarūpo puggalo pathaviyaṃ lekhā viya kujjhanabhāvena aciraṭṭhitikato pathavīlekhūpamoti vuccati.
115115.‘粗重’者，谓极粗重、伤及要害之硬语。‘粗恶’者，谓非悦耳。‘不可意’者，谓非悦心。‘和合’者，谓成为一体。‘联结’者，谓结合。‘融洽’者，谓无间。或谓——‘和合’者，于心行等中以心合会，如乳水合一，此为义。‘联结’者，于住行等身行中以身合会，如芝麻与米混杂，此为义。‘融洽’者，于诵习问难等语行中以语合会，虽别离亦如亲爱之友，更增亲爱，此为义。复次——于应作之事，与彼等从初即共行一事者为‘和合’；进行至中者为‘联结’；进行至终不退者为‘融洽’，亦应知。‘此称为’者，即此类人因速和合故，如水画，称为水画喻者。
115.Āgāḷhenāti atigāḷhena mammacchedakena thaddhavacanena. Pharusenāti na sotasukhena. Amanāpenāti na cittasukhena. Saṃsandatīti ekībhavati. Sandhiyatīti ghaṭayati. Sammodatīti nirantaro hoti. Atha vā – saṃsandatīti cittakiriyādīsu cittena samodhānaṃ gacchati. Khīrodakaṃ viya ekībhāvaṃ upetīti attho. Sandhiyatīti ṭhānagamanādīsu kāyakiriyādīsu kāyena samodhānaṃ gacchati. Tilataṇḍulā viya missībhāvaṃ upetīti attho. Sammodatīti uddesaparipucchādīsu vacīkiriyāsu vācāya samodhānaṃ gacchati. Vippavāsagatopi piyasahāyako viya piyatarabhāvaṃ upetīti attho. Apica – kiccakaraṇīyesu tehi saddhiṃ āditova ekakiriyabhāvaṃ upagacchanto saṃsandati. Yāva majjhā pavattanto sandhiyati, yāva pariyosānā anivattanto sammodatītipi veditabbo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo udakalekhā viya khippaṃ saṃsandanato udakalekhūpamoti vuccati.
116116. 在粗布喻中——为了说明他们被称为“粗布喻”的那个比喻，首先说“三种粗布”等。其中，“新”是指新织成的。“粗布”是指麻布衣。“色泽差”是指褪色。“触感苦”是指触感粗糙。“价值低”是指价值不高，只值一迦诃波那。“中等”是指使用上的中等。因为它超越了新的状态，尚未达到旧的状态，在中间的使用时期也是色泽差、触感苦、价值低。价值不高，值半个迦诃波那。在旧的时候，则值半个摩娑迦或一个迦迦尼迦。“擦锅布”是指擦黑锅的抹布。
116. Potthakūpamesu – yāya upamāya te potthakūpamāti vuccanti, taṃ tāva upamaṃ dassetuṃ tayo potthakātiādi vuttaṃ. Tattha navoti navavāyimo. Potthakoti sāṇavākasāṭako. Dubbaṇṇoti vivaṇṇo. Dukkhasamphassoti kharasamphasso. Appagghoti atibahuṃ agghanto kahāpaṇagghanako hoti. Majjhimoti paribhogamajjhimo. So hi navabhāvaṃ atikkamitvā jiṇṇabhāvaṃ appatto majjhe paribhogakālepi dubbaṇṇo ca dukkhasamphasso ca appagghoyeva ca hoti. Atibahuṃ agghanto aḍḍhaṃ agghati. Jiṇṇakāle pana aḍḍhamāsakaṃ vā kākaṇikaṃ vā agghati. Ukkhaliparimajjananti kāḷukkhaliparipuñchanaṃ.
118“新”是指从受具足戒起，在五夏时间以下者，即使出身年龄已六十岁，也还是新。“色泽差”是指身色与功德之色都差。因为恶戒者坐在众人中时，由于无威光，身色也不圆满，功德之色就更不用说了。“然而，凡是他的”是指凡是他的侍者或亲戚朋友等亲近此人者。“他们的那个”是指那些人的那个亲近，就像亲近六师外道的邪见者一样，也像亲近提婆达多的瞿迦梨迦等人一样，那个亲近长夜导致不利与苦。“中等”是指从五夏开始直到九夏期间，称为中等。“长老”是指从十夏开始，称为长老。“他们这样说”是指他们这样说。“你的又有什么用呢”意思是：你这愚者所说的话有什么用呢？“那样的”是指具有那样的性质、那样的本质，成为举罪羯磨之原因的。
Navoti upasampadāya pañcavassakālato heṭṭhā jātiyā saṭṭhivassopi navoyeva. Dubbaṇṇatāyāti sarīravaṇṇenapi guṇavaṇṇenapi dubbaṇṇatāya. Dussīlassa hi parisamajjhe nisinnassa nittejatāya sarīravaṇṇopi na sampajjati, guṇavaṇṇe vattabbameva natthi. Ye kho panassāti ye kho pana tassa upaṭṭhākā vā ñātimittādayo vā etaṃ puggalaṃ sevanti. Tesaṃ tanti tesaṃ puggalānaṃ cha satthāre sevantānaṃ micchādiṭṭhikānaṃ viya, devadattaṃ sevantānaṃ kokālikādīnaṃ viya ca taṃ sevanaṃ dīgharattaṃ ahitāya dukkhāya hoti. Majjhimoti pañcavassakālato paṭṭhāya yāva navavassakālā majjhimo nāma. Theroti dasavassakālato paṭṭhāya thero nāma. Evamāhaṃsūti evaṃ vadanti. Kiṃ nu kho tuyhanti tuyhaṃ bālassa bhaṇitena ko atthoti vuttaṃ hoti. Tathārūpanti tathājātikaṃ tathāsabhāvaṃ ukkhepanīyakammassa kāraṇabhūtaṃ.
117117. 在迦尸布喻中——所谓迦尸布，是取三种棉絮，用纺成的线织成的细布。它在刚织成时是无价的。在使用中期，值二万或三万。在旧的时候，则值八千或一万。
117. Kāsikavatthūpamesu – kāsikavatthaṃ nāma tayo kappāsaṃsū gahetvā kantitasuttena vāyitaṃ sukhumavatthaṃ. Taṃ navavāyimaṃ anagghaṃ hoti. Paribhogamajjhimaṃ vīsampi tiṃsampi sahassāni agghati. Jiṇṇakāle pana aṭṭhapi dasapi sahassāni agghati.
120“他们的那个成为”是指他们的那个亲近，就像亲近正等觉者等人一样，那个亲近长夜导致利益与安乐。因为依靠一位正等觉者，直至尽形寿，得度的众生不可计数。同样，依靠舍利弗长老、大目犍连长老及其余八十位大弟子，生天的众生不可计数。直至尽形寿，随顺他们的见解而修行的众生也是不可计数的。“值得安放”是指那位大长老所说的依于义理的话，如同迦尸布应被安放在香盒中一样，也应被安放在头顶和心中。其余内容在此应依前文所说来理解。
Tesaṃtaṃ hotīti tesaṃ sammāsambuddhādayo sevantānaṃ viya taṃ sevanaṃ dīgharattaṃ hitāya sukhāya hoti. Sammāsambuddhañhi ekaṃ nissāya yāvajjakālā muccanakasattānaṃ pamāṇaṃ natthi. Tathā sāriputtattheramahāmoggallānatthere avasese ca asītimahāsāvake nissāya saggaṃ gatasattānaṃ pamāṇaṃ natthi. Yāvajjakālā tesaṃ diṭṭhānugatiṃ paṭipannasattānampi pamāṇaṃ natthiyeva. Ādheyyaṃ gacchatīti tassa mahātherassa taṃ atthanissitaṃ vacanaṃ yathā gandhakaraṇḍake kāsikavatthaṃ ādhātabbataṃ ṭhapetabbataṃ gacchati, evaṃ uttamaṅge sirasmiṃ hadaye ca ādhātabbataṃ ṭhapetabbatampi gacchati. Sesamettha heṭṭhā vuttānusāreneva veditabbaṃ.
118118. 在易量等中——“易量”是指容易测量的。这里是指在此众生界中。“掉举”是指具有掉举。“高慢”是指如高出的芦苇；意思是抬起虚妄的慢心而住。“轻躁”是指具有以钵装饰等轻躁行为。“饶舌”是指口粗。“语散乱”是指言语不节制。“不专注”是指没有心一境性。“心迷乱”是指心迷乱，如同迷乱的牛、迷乱的鹿一般。“根显露”是指根门开张。这称为是指这样的人称为“易量”。正如少量的水容易测量其量，同样，具足这些不善支分的人容易测量其量，因此他被称为“易量”。
118. Suppameyyādīsu – sukhena pametabboti suppameyyo. Idhāti imasmiṃ sattaloke. Uddhatoti uddhaccena samannāgato. Unnaḷoti uggatanaḷo; tucchamānaṃ ukkhipitvā ṭhitoti attho. Capaloti pattamaṇḍanādinā cāpallena samannāgato. Mukharoti mukhakharo. Vikiṇṇavācoti asaṃyatavacano. Asamāhitoti cittekaggatārahito. Vibbhantacittoti bhantacitto, bhantagāvībhantamigīsappaṭibhāgo. Pākaṭindriyoti vivaṭindriyo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo ‘suppameyyo’ti vuccati. Yathā hi parittassa udakassa sukhena pamāṇaṃ gayhati; evameva imehi aguṇaṅgehi samannāgatassa sukhena pamāṇaṃ gayhati. Tenesa ‘suppameyyo’ti vutto.
119119. “难量”是指难以测量的。不具掉举等应依所说之对立面来理解。这称为是指这样的人称为“难量”。正如大海难以测量其量，同样，具足这些善支分的人难以测量其量。那样的人会被称为“是不还者呢，还是漏尽者呢”，因此他被称为“难量”。
119. Dukkhena pametabboti duppameyyo. Anuddhatādīni vuttapaṭipakkhavasena veditabbāni. Ayaṃ vuccatīti ayaṃ evarūpo puggalo ‘duppameyyo’ti vuccati. Yathā hi mahāsamuddassa dukkhena pamāṇaṃ gayhati; evameva imehi guṇaṅgehi samannāgatassa dukkhena pamāṇaṃ gayhati. Tādiso ‘anāgāmī nu kho, khīṇāsavo nu kho’ti vattabbataṃ gacchati, tenesa ‘duppameyyo’ti vutto.
120120. “不可量”是指无法测量的。正如虚空无法测量其量，同样，漏尽者也是如此，因此他被称为“不可量”。
120. Na sakkā pametunti appameyyo. Yathā hi ākāsassa na sakkā pamāṇaṃ gahetuṃ, evaṃ khīṇāsavassa. Tenesa ‘appameyyo’ti vutto.
121121. 在不应亲近等中——“不应亲近”是指不应接近。“不应交往”是指不应依附。“不应承事”是指不应以坐在近处的方式反复承事。在“戒等低劣”等中，应依相对关系来理解低劣。因为守护五戒者，不应被守护十戒者所亲近。而守护十戒者，不应被守护四遍净戒者所亲近。“除非出于怜悯，除非出于悲愍”是指除了怜悯和悲愍之外。因为为了自己的利益，这样的人不应被亲近。但出于怜悯和悲愍而接近他是可以的。
121. Na sevitabbādīsu – na sevitabboti na upasaṅkamitabbo. Na bhajitabboti na allīyitabbo. Na payirupāsitabboti na santike nisīdanavasena punappunaṃ upāsitabbo. Hīnohoti sīlenātiādīsu upādāyupādāya hīnatā veditabbā . Yo hi pañca sīlāni rakkhati, so dasa sīlāni rakkhantena na sevitabbo. Yo pana dasa sīlāni rakkhati, so catupārisuddhisīlaṃ rakkhantena na sevitabbo. Aññatra anuddayā aññatra anukampāti ṭhapetvā anuddayañca anukampañca. Attano atthāya eva hi evarūpo puggalo na sevitabbo. Anuddayānukampāvasena pana taṃ upasaṅkamituṃ vaṭṭati.
122“相似”意为相同。对于已具戒律相同性者，即那些已通过戒律达到相同状态的人。“我们将有戒律之谈”意为：如此，我们这些戒律相同者，将会有以戒律为主题的谈论。“那对我们将是安乐”意为：那戒律之谈对我们将是安乐住、快乐住。“那对我们将是持续不断”意为：我们即使谈论一整天，那谈话也会持续不断，不会中断。因为当两位持戒者中，一位讲述戒律的功德时，另一位会随喜；因此，他们的谈话既是安乐的，也是持续不断的。然而，若有一位破戒者在场，由于对破戒者而言，戒律之谈是难谈之事，故既不成其为戒律之谈，也不安乐，也不持续不断。此理同样适用于定与慧的谈论。因为两位得定者谈论定，以及两位具慧者谈论慧时，即使经过了整夜或整天，他们也不会察觉。
122.Sadiso hotīti samāno hoti. Sīlasāmaññagatānaṃ satanti sīlena samānabhāvaṃ gatānaṃ santānaṃ. Sīlakathā ca no bhavissatīti evaṃ samānasīlānaṃ amhākaṃ sīlameva ārabbha kathā bhavissati. Sā ca no phāsu bhavissatīti sā ca sīlakathā amhākaṃ phāsuvihāro sukhavihāro bhavissati. Sā ca no pavattinī bhavissatīti sā ca amhākaṃ kathā divasampi kathentānaṃ pavattinī bhavissati, na paṭihaññissati. Dvīsu hi sīlavantesu ekena sīlassa vaṇṇe kathite itaro anumodati; tena tesaṃ kathā phāsu ceva hoti, pavattinī ca. Ekasmiṃ pana dussīle sati dussīlassa sīlakathā dukkathāti neva sīlakathā hoti, na phāsu hoti, na pavattinī. Samādhipaññākathāsupi eseva nayo. Dve hi samādhilābhino samādhikathaṃ, sappaññā ca paññākathaṃ kathentā, rattiṃ vā divasaṃ vā atikkantampi na jānanti.
123“恭敬尊重”意为作了恭敬与尊重。“更为增上”意为更为殊胜。“戒蕴”即戒的积聚。“我将圆满”意为：依靠那位戒行殊胜的人，我将使自己尚未圆满的戒蕴得以圆满。“于处处以智慧摄持”在此处意为：避开对戒不利、无益的法，而亲近对戒有利、有益的法，如此于各个处所，以智慧摄持戒蕴，即称为以智慧摄持。此理同样适用于定蕴与慧蕴。
123.Sakkatvā garuṃ katvāti sakkārañceva garukārañca karitvā. Adhiko hotīti atireko hoti. Sīlakkhandhanti sīlarāsiṃ. Paripūressāmīti taṃ atirekasīlaṃ puggalaṃ nissāya attano aparipūraṃ sīlarāsiṃ paripūraṃ karissāmi. Tattha tattha paññāya anuggahessāmīti ettha sīlassa asappāye anupakāradhamme vajjetvā sappāye upakāradhamme sevanto tasmiṃ tasmiṃ ṭhāne sīlakkhandhaṃ paññāya anuggaṇhāti nāma. Samādhipaññākkhandhesupi eseva nayo.
124关于“应被厌恶”等——“应被厌恶”意为应像粪便一样被厌恶。“然而他的”意为然而他的。“名声”即言语谈论。“正是如此”在此处：应将破戒视为如粪坑一般。破戒之人，应视为如掉入粪坑而站立者，被血管所缠缚。正如被从粪坑中拉出时，即使那条蛇爬上了那人的身体，也未被看见；同样，亲近破戒者时，其行为成为原因，如同用粪便涂满身体后蛇离开的时刻；应知亲近破戒者时，恶名声生起之时，即如蛇离开之时。
124. Jigucchitabbādīsu – jigucchitabboti gūthaṃ viya jigucchitabbo. Atha kho nanti atha kho assa. Kittisaddoti kathāsaddo. Evamevanti ettha gūthakūpo viya dussīlyaṃ daṭṭhabbaṃ. Gūthakūpe patitvā ṭhito dhamanīahi viya dussīlapuggalo. Guthakūpato uddhariyamānena tena ahinā purisassa sarīraṃ āruḷhenāpi adaṭṭhabhāvo viya dussīlaṃ sevamānassāpi tassa kiriyāya kāraṇabhāvo sarīraṃ gūthena makkhetvā ahino gatakālo viya dussīlaṃ sevamānassa pāpakittisaddassa abbhuggamanakālo veditabbo.
125“柿树木炭”意为柿树木柴的炭火。“更加猛烈地发出噼啪声”意为：那炭火在燃烧时，本性上就会迸出火花，发出‘噼啪’的声响；而受到敲击时，则发出更猛烈的声响，这是其含义。“正是如此”意为：同样地，易怒者依其本性，本就躁动、凶暴而行。而当听到哪怕一点点言语时，便想‘竟敢对我这样的人这样说’，从而变得更加躁动、凶暴而行。“粪坑”即充满粪便的坑，或即粪堆。此处应以前述方式了知譬喻的连结。因此，对于这样的人，应保持中舍，不应亲近。因为易怒者，无论是被过度亲近、过度奉承，还是被疏远回避，都会生气；所以，应如对待草火堆一般，保持中舍，不应亲近。这是什么意思呢？若有人过度靠近草火堆取暖，其身体会被灼伤；若过度远离草火堆取暖，则寒冷不能止息；然而，若不靠近也不远离，以中舍的态度取暖，寒冷便能止息，身体也不会被灼伤。因此，易怒之人如同草火堆，应以中舍的态度对待，不应亲近、不应交往、不应侍奉。
125.Tindukālātanti tindukarukkhaalātaṃ. Bhiyyoso mattāya cicciṭāyatīti tañhi jhāyamānaṃ pakatiyāpi papaṭikāyo muñcantaṃ cicciṭāyati ciṭiciṭāti saddaṃ karoti. Ghaṭṭitaṃ pana adhimattaṃ karotīti attho. Evamevanti evamevaṃ kodhano attano dhammatāyapi uddhato caṇḍikato hutvā carati. Appamattakaṃ pana vacanaṃ vuttakāle ‘mādisaṃ nāma evaṃ vadatī’ti atirekataraṃ uddhato caṇḍikato hutvā carati. Gūthakūpoti gūthapuṇṇakūpo, gūtharāsiyeva vā. Opammasaṃsandanaṃ panettha purimanayeneva veditabbaṃ. Tasmā evarūpo puggalo ajjhupekkhitabbo, na sevitabboti yasmā kodhano atiseviyamānopi atiupasaṅkamiyamānopi kujjhatiyeva, ‘kiṃ iminā’ti paṭikkamantopi kujjhatiyeva, tasmā palālaggi viya ajjhupekkhitabbo, na sevitabbo. Kiṃ vuttaṃ hoti? Yo hi palālaggiṃ atiupasaṅkamitvā tappati, tassa sarīraṃ jhāyati. Yo atipaṭikkamitvā tappati, tassa sītaṃ na vūpasammati. Anupasaṅkamitvā apaṭikkamitvā pana majjhattabhāvena tappentassa sītaṃ vūpasammati, kāyopi na ḍayhati. Tasmā palālaggi viya kodhano puggalo majjhattabhāvena ajjhupekkhitabbo, na sevitabbo, na bhajitabbo, na payirupāsitabbo.
126“善友”意为清净之友。“善同伴”意为清净的同伴。“同伴”意为同行者、一起行走的人。“善亲近”意为在善人、清净人中亲近，即心倾向于彼、斜向彼、朝向彼，这是其含义。
126.Kalyāṇamittoti sucimitto. Kalyāṇasahāyoti sucisahāyo. Sahāyoti sahagāmī saddhiṃcaro. Kalyāṇasampavaṅkoti kalyāṇesu sucipuggalesu sampavaṅko, tanninnatappoṇatappabbhāramānasoti attho.
127关于“于戒圆满行”等——“于戒圆满行”者：这些圣弟子们，对于那些作为梵行道之根本的、称为初梵行、即四重波罗夷大戒学处，由于不违犯；对于所犯的种种小戒，由于能出罪；在戒律方面，凡所应作，皆完全、彻底地实行，故称为“于戒圆满行”。然而，由于未断除定的障碍——欲贪与嗔恚，以及慧的障碍——覆藏真实的愚痴，即使修习定与慧，在定与慧方面，凡所应作，他们仅依分量、依标准，作一部分而已，故称为“于定与慧作适量行”。以此方法，其余两种情形中的含义也应了知。
127. Sīlesu paripūrakārītiādīsu – sīlesu paripūrakārinoti ete ariyasāvakā yāni tāni maggabrahmacariyassa ādibhūtāni, ādibrahmacariyakāni, pārājikasaṅkhātāni cattāri mahāsīlasikkhāpadāni, tesaṃ avītikkamanato yāni khuddānukhuddakāni āpajjanti, tehi ca vuṭṭhānato sīlesu yaṃ kattabbaṃ, taṃ paripūraṃ samattaṃ karontīti ‘sīlesu paripūrakārino’ti vuccanti. Samādhipāribandhakānaṃ pana kāmarāgabyāpādānaṃ, paññāpāribandhakassa ca saccapaṭicchādakassa mohassa asamūhatattā, samādhiṃ paññañca bhāventāpi samādhipaññāsu yaṃ kattabbaṃ taṃ mattaso pamāṇena padesamattameva karontīti samādhismiṃ paññāya ca mattaso kārinoti vuccanti. Iminā upāyena itaresupi dvīsu nayesu attho veditabbo.
131这里还有另一段出自经典——
Tatrāyaṃ aparopi suttantanayo –
132“诸比丘，在此，比丘于戒上为圆满行者，于定上为适度行者，于慧上为适度行者。对于那些微细的学处，他可能违犯，也可能出罪。为什么呢？诸比丘，因为在此并未说他没有能力。而对于那些属于梵行基础、与梵行相应的学处，他则是恒常持戒者、安住于戒者，受持而学于诸学处。他由断除三结，成为须陀洹，得不堕法，决定趣向正觉。复次，诸比丘，在此，比丘于戒上……（中略）……他由断除三结，由贪嗔痴薄弱，成为斯陀含；他只来此世间一次，即作苦之边际。复次，诸比丘，在此，比丘于戒上为圆满行者，于定上为圆满行者，于慧上为适度行者。对于那些……（中略）……受持而学于诸学处。他由断除五下分结……（中略）……成为化生者，于彼处般涅槃，不从彼世间退还。复次，诸比丘，在此，比丘于戒上为圆满行者，于定上为圆满行者，于慧上为圆满行者。对于那些微细的……（中略）……受持而学于诸学处。他由诸漏灭尽……（中略）……现证而住。”
‘‘Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi, vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti, ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti, avinipātadhammo niyato sambodhiparāyaṇo. Idha pana, bhikkhave, bhikkhu sīlesu…pe… so tiṇṇaṃ saṃyojanānaṃ parikkhayā, rāgadosamohānaṃ tanuttā, sakadāgāmī hoti; sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya mattaso kārī. So yāni tāni…pe… sikkhati sikkhāpadesu. So pañcannaṃ orambhāgiyānaṃ…pe… anāvattidhammo tasmā lokā. Idha pana, bhikkhave , bhikkhu sīlesu paripūrakārī, samādhismiṃ paripūrakārī, paññāya paripūrakārī. So yāni tāni khuddānukhuddakāni…pe… sikkhati sikkhāpadesu. So āsavānaṃ khayā…pe… upasampajja viharatī’’ti (a. ni. 3.87).
130130. 在导师辨别中——‘显示遍知’是指显示断除、超越。‘于此’是指于这三种人。‘应由此见’是指应由此教示而见彼导师为色界定之获得者，此为义。第二段亦同此理。‘正等觉导师应由此见’是指由此与诸外道不共之教示，应见这第三位导师为一切知佛。因为诸外道在显示对欲的遍知时，会说色有；在显示对色的遍知时，会说无色有；在显示对受的遍知时，会说无想有。若正确显示，他们‘应如此显示’，但他们不能正确显示。然而，正等觉者以不还道显示对欲的遍知即断除；以阿罗汉道显示对色与受的遍知即断除。‘此等为三导师’是指此二人为外道，一人为正等觉者——于此世间名为三导师。
130. Satthāraniddese – pariññaṃ paññapetīti pahānaṃ samatikkamaṃ paññapeti. Tatrāti tesu tīsu janesu. Tena daṭṭhabboti tena paññāpanena so satthā rūpāvacarasamāpattiyā lābhīti daṭṭhabboti attho. Dutiyavārepi eseva nayo. Sammāsambuddho satthā tena daṭṭhabboti tena titthiyehi asādhāraṇena paññāpanena ayaṃ tatiyo satthā sabbaññubuddho daṭṭhabbo. Titthiyā hi kāmānaṃ pariññaṃ paññapentā rūpabhavaṃ vakkhanti. Rūpānaṃ pariññaṃ paññapentā arūpabhavaṃ vakkhanti. Vedanānaṃ pariññaṃ paññapentā asaññabhavaṃ vakkhanti. Sammā paññapentā ‘evaṃ paññapeyyuṃ’, no ca sammā paññapetuṃ sakkonti. Sammāsambuddho pana kāmānaṃ pariññaṃ pahānaṃ anāgāmimaggena paññapeti . Rūpavedanānaṃ pariññaṃ pahānaṃ arahattamaggena paññapeti. Ime tayo satthāroti ime dve janā bāhirakā, eko sammāsambuddhoti – imasmiṃ loke tayo satthāro nāma.
131131. 在第二种导师辨别中——‘于现法’是指于此现有之身。‘将自我宣说为真实、坚固’是指宣说‘有一名为自我者，是常、恒、永恒’，宣说其为真实、坚实。‘及于来世’是指在未来的身中亦同样宣说。此处其余内容，应依已说之理而了知。
131. Dutiye satthāraniddese – diṭṭhe ceva dhammeti imasmiṃ attabhāve. Attānaṃ saccato thetato paññapetīti ‘‘attā nāmeko atthi nicco dhuvo sassato’’ti bhūtato thirato paññapeti. Abhisamparāyañcāti aparasmiṃ attabhāve evameva paññapeti. Sesamettha vuttanayeneva veditabbanti.
138三法解说之注释。
Tikaniddesavaṇṇanā.
1354. 四法解说之注释
4. Catukkaniddesavaṇṇanā
132132. 在四法解说中——‘非善士’即卑劣之人。‘杀生’即杀害生命。‘不与取’即取未给予之物。‘于欲邪行’即于欲行邪行。‘妄语’即说不实之语。‘住于榖酒、米酒、酒类放逸’即住于榖酒、米酒、酒类放逸。
132. Catukkaniddese – asappurisoti lāmakapuriso. Pāṇaṃ atipātetīti pāṇātipātī. Adinnaṃ ādiyatīti adinnādāyī. Kāmesu micchā caratīti kāmesumicchācārī. Musā vadatīti musāvādī. Surāmerayamajjapamāde tiṭṭhatīti surāmerayamajjapamādaṭṭhāyī.
133133. ‘劝令杀生’是指如同自己杀生那样，令他人执取于此。其余诸句亦同此理。‘此被称为’是指像这样的人，由于自己所作之恶戒具足，以及由劝令所作之恶，因此成为其半之继承者，故被称为比非善士更非善士者。‘善士’即最上之人。
133.Pāṇātipāte samādapetīti yathā pāṇaṃ atipāteti, tathā naṃ tattha gahaṇaṃ gaṇhāpeti. Sesesupi eseva nayo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo yasmā sayaṃ katena ca dussīlyena samannāgato yañca samādapitena kataṃ, tato upaḍḍhassa dāyādo, tasmā asappurisena asappurisataroti vuccati. Sappurisoti uttamapuriso.
135135. ‘比善士更善士者’是指由于自己所作之善戒具足，以及由劝令而作之善，因此成为其半之继承者，故为比最上之人更上者。
135.Sappurisena sappurisataroti attanā katena susīlyena samannāgatattā yañca samādapito karoti. Tato upaḍḍhassa dāyādattā uttamapurisena uttamapurisataro.
136136. ‘恶者’即具足十种恶，所谓不善业道。
136.Pāpoti akusalakammapathasaṅkhātena dasavidhena pāpena samannāgato.
138138. ‘善者’即具足十种善法，所谓善业道，清净、贤善。此处其余内容，因依前文所说之理，其义自明。
138.Kalyāṇoti kusalakammapathasaṅkhātena dasavidhena kalyāṇadhammena samannāgato suddhako bhadrako. Sesamettha heṭṭhā vuttanayattā uttānatthameva.
140140. 在恶法者等中——‘有恶法者’即恶法者。‘有善法者’即善法者。此处其余内容，其义自明。
140. Pāpadhammādīsu – pāpo dhammo assāti pāpadhammo. Kalyāṇo dhammo assāti kalyāṇadhammo. Sesamettha uttānatthameva.
144144. 在有罪等中——‘有罪’即有过失。‘以有罪之身业’即以有过失之杀生等身业。其余诸句亦同此理。‘此被称为’是指像这样的人，由于由三门所造之业有过失，如同充满粪、尸等之处，故被称为有罪。
144. Sāvajjādīsu – sāvajjoti sadoso. Sāvajjena kāyakammenāti sadosena pāṇātipātādinā kāyakammena. Itaresupi eseva nayo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo tīhi dvārehi āyūhanakammassa sadosattā, gūthakuṇapādibharito padeso viya sāvajjoti vuccati.
145145. ‘以有罪为多’是指其身业中有罪者多，无罪者少；此人被称为具足多有罪之身业，少有无罪者。其余诸句亦同此理。然而，何等人为如此？即有时依村落之法或城镇之法，偶尔受持布萨、圆满戒者。‘此被称为’是指像这样的人，由于由三门所造之业中有罪者多、无罪者少，故被称为罪多者。
145.Sāvajjena bahulanti yassa sāvajjameva kāyakammaṃ bahu hoti, appaṃ anavajjaṃ; so sāvajjena bahulaṃ kāyakammena samannāgato, appaṃ anavajjenāti vuccati. Itaresupi eseva nayo. Ko pana evarūpo hotīti? Yo gāmadhammatāya vā nigamadhammatāya vā kadāci karahaci uposathaṃ samādiyati, sīlāni pūreti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo tīhi dvārehi āyūhanakammesu sāvajjasseva bahulatāya anavajjassa appatāya vajjabahuloti vuccati.
144正如一处有丑陋难闻之花堆积，其上处处散落着茉莉花、雨花、喇叭花；应知此类人为第一种。又如一处有茉莉花、雨花、喇叭花堆积，其上处处散落着丑陋难闻之枣花等；应知此类人为第三种。第四种则由于由三门所造之业无过失，应视为如充满四甜之金钵。其中，第一种为愚钝凡夫。第二种为间或行善之世间凡夫。第三种包括须陀洹、斯陀含、阿那含。第四种为漏尽者。彼实为绝对无罪者。此为《增支部注疏》。
Yathā hi ekasmiṃ padese dubbaṇṇāni duggandhāni pupphāni rāsikatānassu, tesaṃ upari tahaṃ tahaṃ atimuttakavassikapāṭalāni patitāni bhaveyyuṃ. Evarūpo ayaṃ puggalo veditabbo. Yathā pana ekasmiṃ padese atimuttakavassikapāṭalāni rāsikatānassu, tesaṃ upari tahaṃ tahaṃ dubbaṇṇaduggandhāni badarapupphādīni patitāni bhaveyyuṃ. Evarūpo tatiyo puggalo veditabbo. Catuttho pana tīhipi dvārehi āyūhanakammassa niddosattā, catumadhurabharitasuvaṇṇapāti viya daṭṭhabbo. Tesu paṭhamo andhabālaputhujjano. Dutiyo antarantarā kusalassa kārako lokiyaputhujjano. Tatiyo sotāpanno sakadāgāmianāgāminopi eteneva saṅgahitā. Catuttho khīṇāsavo. So hi ekantena anavajjoyeva. Ayaṃ aṅguttaraṭṭhakathāyo.
148关于“略说即悟者”等——“略说即悟者”中，“略说”是指智慧的开启，意思是仅在智慧被开启的当下即了知。与“举例之时”相同，即仅在举例的当下。法现观是指以智慧对四圣谛法的现观。此被称为：当以“四念处”等方式简略安立论母时，能随顺说法而引发智慧、证得阿罗汉果的补特伽罗，即称为略说即悟者。
148. Ugghaṭitaññūādīsu – ugghaṭitaññūti ettha ugghaṭitaṃ nāma ñāṇugghāṭanaṃ, ñāṇe ugghaṭitamatteyeva jānātīti attho. Saha udāhaṭavelāyāti udāhāre udāhaṭamatteyeva. Dhammābhisamayoti catusaccadhammassa ñāṇena saddhiṃ abhisamayo. Ayaṃ vuccatīti ayaṃ ‘cattāro satipaṭṭhānā’tiādinā nayena saṃkhittena mātikāya ṭhapiyamānāya desanānusārena ñāṇaṃ pesetvā arahattaṃ gaṇhituṃ samattho puggalo ugghaṭitaññūti vuccati.
149“广说即悟者”——了知已详细分别、广说之义者，称为广说即悟者。此被称为：当简略安立论母后，在详细分别义理时，能够证得阿罗汉果的补特伽罗，即称为广说即悟者。
149. Vipañcitaṃ vitthāritameva atthaṃ jānātīti vipañcitaññū. Ayaṃ vuccatīti ayaṃ saṅkhittena mātikaṃ ṭhapetvā vitthārena atthe bhājiyamāne arahattaṃ pāpuṇituṃ samattho puggalo vipañcitaññūti vuccati.
150“应被引导者”——因需通过教导等而被引导，故为应被引导者。次第法现观，即按顺序证得阿罗汉果。
150. Uddesādīhi netabboti neyyo. Anupubbena dhammābhisamayo hotīti anukkamena arahattappatti.
151“以文句为最上者”——仅以文句为最上。于彼生中无法现观，意思是不能以那个自体生起禅那、观、道、果或涅槃。
151. Byañjanapadameva paramaṃ assāti padaparamo. Na tāya jātiyā dhammābhisamayo hotīti na tena attabhāvena jhānaṃ vā vipassanaṃ vā maggaṃ vā phalaṃ vā nibbattetuṃ sakkotīti attho.
152关于“相应辩才者”等——“辩才”既指智慧，也指智慧所现起的言说。此处即取此义。其辩才与义理相应、与理由相应者，为相应辩才者。被问后不能立即迅速解答，故其辩才非无碍，为非无碍辩才者。以此方法，其余可类推。其中，第一种人：经一段时间审察后，只见相应之理，如三藏小那伽长老。据说他受问后，把握问题，只讲述相应与不相应的理由。
152. Yuttapaṭibhānādīsu – paṭibhānaṃ vuccati ñāṇampi, ñāṇassa upaṭṭhitavacanampi. Taṃ idha adhippetaṃ. Atthayuttaṃ kāraṇayuttañca paṭibhānamassāti yuttappaṭibhāno. Pucchitānantarameva sīghaṃ byākātuṃ asamatthatāya no muttaṃ paṭibhānamassāti no muttappaṭibhāno. Iminā nayena sesā veditabbā. Ettha pana paṭhamo – kiñci kālaṃ vīmaṃsitvā yuttameva pekkhati, tipiṭakacūḷanāgatthero viya. So kira pañhaṃ puṭṭho pariggahetvā yuttapayuttakāraṇameva katheti.
150第二种人：被问后立即以某种言说回应，但即使审察也不见相应之理，如四部众智者帝须长老。据说他受问后，不等问题结束，便随意讲述。然而，若审察其言义，则无处着落。
Dutiyo – pucchānantarameva yena vā tena vā vacanena paṭibāhati, vīmaṃsitvāpi ca yuttaṃ na pekkhati catunikāyikapaṇḍitatissatthero viya. So kira pañhaṃ puṭṭho pañhapariyosānampi nāgameti, yaṃ vā taṃ vā kathetiyeva. Vacanatthaṃ panassa vīmaṃsiyamānaṃ katthaci na laggati.
151第三种人：在提问的同时即见相应之理，当下即解答言词，如三藏小无畏长老。据说他受问后，迅速讲述，且所说皆具相应与不相应的理由。
Tatiyo – pucchāsamakālameva yuttaṃ pekkhati, taṅkhaṇaññeva vacanaṃ byākaroti tipiṭakacūḷābhayatthero viya. So kira pañhaṃ puṭṭho sīghameva katheti, yuttapayuttakāraṇo ca hoti.
152第四种人：被问时，既不见相应之理，也不能以某种方式回应，如同陷入极暗者，如拉鲁达伊长老。
Catuttho – puṭṭho samāno neva yuttaṃ pekkhati , na yena vā tena vā paṭibāhituṃ sakkoti tibbandhakāranimuggo viya hoti lāḷudāyitthero viya.
156关于说法者中——少说者：对在场的听众只说少许。且不相应者：讲述时，不讲述与义理相应、与理由相应之法。其听众不善巧，意思是坐而听法的听众不知何者相应不相应、何者有理由无理由、何者通顺不通顺。如此者：即此类愚痴说法者。对于如此愚痴的听众，他仅得说法者之名。以此方法，一切处应知义理。此处，唯两种人为真实说法者，其余则因混入说法者中而如此说。
156. Dhammakathikesu – appañca bhāsatīti sampattaparisāya thokameva katheti. Asahitañcāti kathento ca pana na atthayuttaṃ kāraṇayuttaṃ katheti. Parisā cassa na kusalā hotīti sotuṃ nisinnaparisā cassa yuttāyuttaṃ kāraṇākāraṇaṃ siliṭṭhāsiliṭṭhaṃ na jānātīti attho. Evarūpoti ayaṃ evaṃjātiko bāladhammakathiko. Evaṃjātikāya bālaparisāya dhammakathikotveva nāmaṃ labhati. Iminā nayena sabbattha attho veditabbo. Ettha ca dveyeva janā sabhāvadhammakathikā, itare pana dhammakathikānaṃ antare paviṭṭhattā evaṃ vuttā.
157关于云譬喻中——云指雨云。雷指雷鸣。其中，雷鸣而不降雨的情况是恶劣的。因为人们听到天雷轰鸣，便想“将有好雨”，取出种子播种。若天不降雨，田里的种子便坏在田中，家里的种子便坏在家中，导致饥荒。不雷鸣而降雨的情况也是恶劣的。因为人们想“此时将雨量不足”，只在低洼处播种。然后天降大雨，把所有种子冲入大海，同样导致饥荒。雷鸣且降雨的情况则是好的，那时粮食丰足。不雷鸣也不降雨的情况则纯是恶劣。
157. Valāhakūpamesu valāhakāti meghā. Gajjitāti thanitā. Tattha gajjitvā no vassanabhāvo nāma pāpako. Manussā hi yathā devo gajjati ‘suvuṭṭhikā bhavissatī’ti bījāni nīharitvā vapanti. Atha deve avassante khette bījāni khetteyeva nassanti, gehe bījāni geheyeva nassantīti dubbhikkhaṃ hoti. No gajjitvā vassanabhāvopi pāpakova. Manussā hi ‘imasmiṃ kāle dubbuṭṭhikā bhavissatī’ti ninnaṭṭhānesuyeva vappaṃ karonti. Atha devo vassitvā sabbabījāni mahāsamuddaṃ pāpeti, dubbhikkhameva hoti. Gajjitvā vassanabhāvo pana bhaddako. Tadā hi subhikkhaṃ hoti. No gajjitvā no vassanabhāvo ekantapāpakova.
155有说而不作者：只说“现在我将完成典藏之务，将完成住持之务”，却不接受教导，不修习业处。
Bhāsitā hoti no kattāti ‘idāni ganthadhuraṃ pūressāmi, vāsadhuraṃ pūressāmī’ti kathetiyeva, na pana uddesaṃ gaṇhāti, na kammaṭṭhānaṃ bhāveti.
156有作而不说者：不说“我将完成典藏之务或住持之务”，但到了适当时机便成就其事。以此方法，其余亦可类推。然而，这一切唯就施主而言。有一种人，邀请僧众说“我将于某日布施”，但到了时候却不作。此人损失福德，比丘僧团也损失利养。另一种人，不邀请僧众，准备了供养后，想“我将请比丘们来”却未能如愿，因为所有比丘都被他处邀请。此人亦损失福德，僧团亦损失彼利养。另一种人，先邀请僧众，后准备供养而行布施，此人是尽责者。另一种人，既不邀请僧众，也不布施，应知此为“恶人”。
Kattā hoti no bhāsitāti ‘ganthadhuraṃ vā pūressāmi vāsadhuraṃ vā’ti na bhāsati. Sampatte pana kāle tamatthaṃ sampādeti. Iminā nayena itarepi veditabbā. Sabbaṃ panetaṃ paccayadāyakeneva kathitaṃ. Eko hi ‘asukadivase nāma dānaṃ dassāmī’ti saṅghaṃ nimanteti, sampattakāle no karoti. Ayaṃ puggalo puññena parihāyati, bhikkhusaṅghopi lābhena parihāyati . Aparo saṅghaṃ animantetvāva sakkāraṃ katvā ‘bhikkhū ānessāmī’ti na labhati, sabbe aññattha nimantitā honti. Ayampi puññena parihāyati , saṅghopi tena lābhena parihāyati. Aparo paṭhamaṃ saṅghaṃ nimantetvā, pacchā sakkāraṃ katvā dānaṃ deti, ayaṃ kiccakārī hoti. Aparo neva saṅghaṃ nimanteti, na dānaṃ deti, ayaṃ ‘pāpapuggalo’ti veditabbo.
158关于鼠的比喻——‘掘穴而不居’：自己挖掘自己的住处、洞穴、坑洞，却不住在那里，而是住在别的某个地方，这样便落入猫等敌人的掌控。也有读作‘掘者’。‘居而不掘穴’：自己不挖掘，住在别人挖掘的洞穴里，这样得以保全生命。第三种是两者都做，得以保全生命。第四种是两者都不做，落入敌人的掌控。然而，以此比喻所类比的人中，第一种人：如同那只鼠挖掘洞穴，他学习九分教法；但如同那只鼠不住在那里，而是住在别的某个地方，落入敌人的掌控；同样，此人虽依教理学习而令智生起，却不证悟四圣谛法，只行于世间利养之处，落入死魔、烦恼魔、天子魔这些敌人的掌控。第二种人：如同那只鼠不挖掘洞穴，他不学习九分教法；但如同那只鼠住在别人挖掘的洞穴中而保全生命，他听闻他人说法后，证悟四圣谛法，超越三魔的掌控。依此理趣，第三和第四种人的譬喻对应也应了知。
158. Mūsikūpamesu – gādhaṃ kattā no vasitāti attano āsayaṃ bilaṃ kūpaṃ khaṇati, no tattha vasati, kismiñcideva ṭhāne vasati, evaṃ biḷārādiamittavasaṃ gacchati. Khattātipi pāṭho. Vasitā no gādhaṃ kattāti sayaṃ na khaṇati, parena khate bile vasati, evaṃ jīvitaṃ rakkhati. Tatiyā dvepi karontī, jīvitaṃ rakkhati. Catutthā dvepi akarontī amittavasaṃ gacchati. Imāya pana upamāya upamitesu puggalesu paṭhamo yathā sā mūsikā gādhaṃ khaṇati, evaṃ navaṅgaṃ satthusāsanaṃ uggaṇhāti. Yathā pana sā tattha na vasati, kismiñcideva ṭhāne vasantī, amittavasaṃ gacchati; tathā ayampi pariyattivasena ñāṇaṃ pesetvā catusaccadhammaṃ na paṭivijjhati, lokāmisaṭṭhānesuyeva caranto maccumārakilesamāradevaputtamārasaṅkhātānaṃ amittānaṃ vasaṃ gacchati. Dutiyo yathā sā mūsikā gādhaṃ na khaṇati, evaṃ navaṅgaṃ satthusāsanaṃ na uggaṇhāti. Yathā pana parena khatabile vasantī jīvitaṃ rakkhati; evaṃ parassa kathaṃ sutvā catusaccadhammaṃ paṭivijjhitvā tiṇṇaṃ mārānaṃ vasaṃ atikkamati. Iminā nayena tatiyacatutthesupi opammasaṃsandanaṃ veditabbaṃ.
159关于芒果的比喻——‘生而似熟色’：内里生，外表似熟。‘熟而似生色’：内里熟，外表似生。其余两种也依此理趣。其中，如同芒果未熟的状态是‘生’，在人中，凡夫的状态是‘生’，圣者的状态是‘熟’。又如同那里似熟的状态是‘似熟色’，在人中，与圣者的行履等相似的状态是‘似熟色’——依此理趣，在所类比的人中，譬喻的对应应被了知。
159. Ambūpamesu – āmaṃ pakkavaṇṇīti anto āmaṃ bahi pakkasadisaṃ. Pakkaṃ āmavaṇṇīti anto pakkaṃ bahi āmasadisaṃ. Sesadvayesupi eseva nayo. Tattha yathā ambe apakkabhāvo āmatā hoti, evaṃ puggalepi puthujjanabhāvo āmatā, ariyabhāvo pakkatā. Yathā ca tattha pakkasadisatā pakkavaṇṇitā; evaṃ puggalepi ariyānaṃ abhikkamanādisadisatā pakkavaṇṇitāti – iminā nayena upamitapuggalesu opammasaṃsandanaṃ veditabbaṃ.
160关于罐的比喻——‘罐’指陶罐。‘空’指内部空无。‘盖’指盖上后放置。‘满’指内部充满。‘开’指敞开而放置。在此所类比的人中，应知：内在无功德实质、空无，而因外表庄严为‘盖’的人。其余也依此理趣。
160. Kumbhūpamesu – kumbhoti ghaṭo. Tucchoti anto ritto. Pihitoti pidahitvā ṭhapito. Puroti anto puṇṇo. Vivaṭoti vivaritvā ṭhapito. Upamitapuggalesu panettha anto guṇasāravirahito tuccho bāhirasobhanatāya pihito puggalo veditabbo. Sesesupi eseva nayo.
161关于水潭的比喻——首先，水潭：即使只有齐膝深的水，由于水具有十五种混合之色，或因水深厚，而看不见底，称为‘浅而似深’。然而，即使有三四人深的水，由于水清澈，而看得见底，称为‘深而似浅’。其余两种则因兼具两种条件而应知。人也是如此：由于烦恼炽盛，且无功德深厚度，却具备与功德深厚者相似的行履等，称为‘浅而似深’。依此理趣，其余也应了知。
161. Udakarahadūpamesu – udakarahado tāva jaṇṇumattepi udake sati paṇṇarasasambhinnavaṇṇattā vā bahalattā vā udakassa apaññāyamānatalo uttāno gambhīrobhāso nāma hoti. Tiporisa catuporisepi pana udake sati acchattā udakassa paññāyamānatalo gambhīro uttānobhāso nāma hoti. Ubhayakāraṇasambhāvato pana itare dve veditabbā. Puggalopi kilesussadabhāvato guṇagambhīratāya ca abhāvato guṇagambhīrānaṃ sadisehi abhikkamādīhi yutto uttāno gambhīrobhāso nāma. Iminā nayena sesāpi veditabbā.
162关于公牛的比喻——首先，公牛：那种对自己的牛群冲撞、威吓，对别家牛群却温顺、习性柔和的，称为‘对自家牛凶暴，不对别家牛凶暴’。人也是如此：对自己的眷属冲撞、侵扰、以粗暴语对待，对他人眷属却行温顺、谦恭，称为‘对自家凶暴，不对别家凶暴’。依此理趣，其余也应了知。在释义句中，‘已威吓’的意思是：冲撞、侵扰后，使其达到惊恐的状态，这就是含义。
162. Balībaddūpamesu – balībaddo tāva yo attano gogaṇaṃ ghaṭṭeti ubbejeti, paragogaṇe pana sorato sukhasīlo hoti – ayaṃ sakagavacaṇḍo no paragavacaṇḍo nāma. Puggalopi attano parisaṃ ghaṭṭento vijjhanto pharusena samudācaranto, paraparisāya pana soraccaṃ nivātavuttitaṃ āpajjanto sakagavacaṇḍo hoti no paragavacaṇḍo nāmāti. Iminā nayena sesāpi veditabbā. Niddesavāre panettha ubbejitā hotīti ghaṭṭetvā vijjhitvā ubbegappattaṃ karoticceva attho.
163关于毒蛇的比喻——首先，毒蛇：那种毒迅速到来、快速扩散，但不剧烈，不长时间折磨的，称为‘毒速至而非毒剧烈’。其余各项也依此理趣。人的分类则意义浅显。
163. Āsīvisūpamesu – āsīviso tāva yassa visaṃ āsuṃ āgacchati sīghaṃ pharati; ghoraṃ pana na hoti, cirakālaṃ na pīḷeti – ayaṃ āgataviso no ghoraviso. Sesapadesupi eseva nayo. Puggalavibhājanaṃ pana uttānatthameva.
164在‘未经审察、未深入而说应受毁谤者的功德’等句中，‘未经审察’指未衡量、未把握。‘未深入’指未以智慧深入功德。
164.Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsitā hotītiādīsu ananuviccāti atulayitvā, apariggaṇhitvā. Apariyogāhetvāti paññāya guṇe anogāhetvā.
166‘真实、如实’：从存在而言为真实，从不颠倒而言为如实。‘适时’：指适当、恰当的时机。其中，‘是知时者’即此处所说的‘适时’。其中，凡是这样的人：是知时者，了知时机，为了回答那个问题而知道‘此时即使被问，我也不应说；此时应说’——这称为‘适时而说’。‘住于舍’：安住于中舍的状态而住。其余各处意义浅显。
166.Bhūtaṃ tacchanti vijjamānato bhūtaṃ, aviparītato tacchaṃ. Kālenāti yuttapayuttakālena. Tatra kālaññū hotīti yamidaṃ kālenāti vuttaṃ. Tatra yo puggalo kālaññū hoti, kālaṃ jānāti, tassa pañhassa veyyākaraṇatthāya ‘‘imasmiṃ kāle pucchitenāpi mayā na kathetabbā, imasmiṃ kāle kathetabbā’’ti – ayaṃ kālena bhaṇati nāma. Upekkhako viharatīti majjhattabhūtāya upekkhāya ṭhito hutvā viharati. Sesaṃ sabbattha uttānatthameva.
167在‘以努力之果为生’等句中——那种仅以努力精进度过时日，获得其些许等流果而维持生计，却未依此努力获得任何福德果报的人，针对他而说‘某人努力’等。‘其上诸天’：指从此以上的梵身天等诸天。因为他们没有以努力精进所应作之事，唯以福德果报为生。‘有福德者’：这是针对有福德的刹帝利、婆罗门等，以及从地居天开始至化乐天为止的诸天而说。所有这些都既享受精进之果，也享受福德之果。而地狱众生则既不能以努力产生生计，也没有任何以福德果报产生的生计。
167. Uṭṭhānaphalūpajīvītiādīsu – yo uṭṭhānavīriyeneva divasaṃ vītināmetvā tassa nissandaphalamattaṃ kiñcideva labhitvā jīvikaṃ kappeti, taṃ pana uṭṭhānaṃ āgamma kiñci puññaphalaṃ na paṭilabhati, taṃ sandhāya yassa puggalassa uṭṭhahatotiādi vuttaṃ. Tatūpari devāti tato upari brahmakāyikādayo devā. Tesañhi uṭṭhānavīriyena kiccaṃ nāma natthi. Puññaphalameva upajīvanti. Puññavato cāti idaṃ puññavante khattiyabrāhmaṇādayo ceva bhummadeve ādiṃ katvā nimmānaratipariyosāne deve ca sandhāya vuttaṃ. Sabbepi hete vāyāmaphalañceva puññaphalañca anubhavanti. Nerayikā pana neva uṭṭhānena ājīvaṃ uppādetuṃ sakkonti, nāpi nesaṃ puññaphalena koci ājīvo uppajjati.
168其中，“生于卑贱之家”等，因与黑暗相应，故为“黑暗者”。又因由身恶行等而堕入地狱之黑暗，故为“以黑暗为归宿者”。“尼沙陀族”指捕鹿人等族。“韦那族”指竹工族。“车匠族”指皮匠族。“普库萨族”指弃花族。“生活困苦”指生活痛苦。“丑陋”指如尘垢饿鬼般，肤色如烧焦的木桩。“难看”指连生母见了也不悦目。“矮小”指侏儒。“独眼”指一眼盲或双眼盲。“手曲”指一手曲或双手曲。“跛足”指一足跛或双足跛。“断翼”指断翼者、如蛇般匍匐者。“灯器”指油碟等灯具。如此，一人为黑暗者、以黑暗为归宿者，此处有一类人，于外不见光明，即在母胎中死去而生于恶趣，于整个劫中轮回。彼亦是黑暗者、以黑暗为归宿者。然而，彼可能是诡诈之人。因为据说诡诈者会有这样的投生。
168. Tamādīsu – ‘‘nīce kule paccājāto’’tiādikena tamena yuttoti tamo. Kāyaduccaritādīhi puna nirayatamūpagamanato tamaparāyaṇo. Nesādakuleti migaluddakādīnaṃ kule. Venakuleti vilīvakārakule. Rathakārakuleti cammakārakule. Pukkusakuleti pupphachaḍḍakakule. Kasiravuttiketi dukkhavuttike. Dubbaṇṇoti paṃsupisācako viya jhāmakhāṇuvaṇṇo. Duddasikoti vijātamātuyāpi amanāpadassano. Okoṭimakoti lakuṇḍako. Kāṇoti ekakkhikāṇo vā ubhayakkhikāṇo vā. Kuṇīti ekahatthakuṇī vā ubhayahatthakuṇī vā. Khañjoti ekapādakhañjo vā ubhayapādakhañjo vā. Pakkhahatoti hatapakkho pīṭhasappī. Padīpeyyassāti telakapallakādino padīpūpakaraṇassa. Evaṃ puggalo tamo hoti tamaparāyaṇoti ettha eko puggalo bahiddhā ālokaṃ adisvā mātukucchismiññeva kālaṃ katvā apāyesu nibbattanto sakalepi kappe saṃsarati. Sopi tamo tamaparāyaṇova. So pana kuhakapuggalo bhaveyya. Kuhakassa hi evarūpā nibbatti hotīti vuttaṃ.
167在此，“生于卑贱之家，或生于旃陀罗家等”显示了出身之失坏与已生起之资具失坏。“贫穷等”显示了现前资具之失坏。“生活困苦等”显示了谋生方式之失坏。“丑陋等”显示了容貌之失坏。“多病等”显示了苦因之结合。“不得等”显示了乐因之失坏与受用之失坏。“身恶行等”显示了成为以黑暗为归宿者之原因的结合。“身坏命终等”显示了趣向来世之黑暗。白分应依所说黑分之相反道理而了知。
Ettha ca nīce kule paccājāto hoti caṇḍālakule vātiādīhi āgamanavipatti ceva pubbuppannapaccayavipatti ca dassitā. Daliddetiādīhi pavattipaccayavipatti. Kasiravuttiketiādīhi ājīvupāyavipatti. Dubbaṇṇotiādīhi rūpavipatti. Bahvābādhotiādīhi dukkhakāraṇasamāyogo. Na lābhītiādīhi sukhakāraṇavipatti ceva upabhogavipatti ca. Kāyena duccaritantiādīhi tamaparāyaṇabhāvassa kāraṇasamāyogo. Kāyassa bhedātiādīhi samparāyikatamūpagamo. Sukkapakkho vuttapaṭipakkhanayena veditabbo.
168又，在此，由三种族姓成就，即“生于”等，因与光明相应，故为“光明者”，意为成为光明。又因由身善行等而往生天界之光明状态，故为“以光明为归宿者”。“生于刹帝利大富家等”中，“刹帝利大富”指刹帝利中之大财富者、已得大财富之刹帝利。凡刹帝利，其埋藏之财最少有一亿，并有三罐金币堆置于家中供日常使用，彼等名为刹帝利大富。凡婆罗门，其埋藏之财有八亿，并有一罐半金币堆置于家中供日常使用，彼等名为婆罗门大富。凡居士，其埋藏之财有四亿，并有一罐金币堆置于家中供日常使用，彼等名为居士大富。即生于彼等之家的意思。“富裕”指自在。“大财”因埋藏之财巨大。“大受用”因金器银器等受用物品众多。“多金银”因埋藏之金银众多。“多资具”因令满足之资具众多。“多财谷”因牛群等及七种谷物众多。“端正”指容貌美好。“可观”指值得放下其他工作而终日观看。“令人欢喜”指仅凭观看即能令心生欢喜。“最上”指最殊胜。“肤色润泽”指肤色润泽。“润泽”指身体，即其肤色具足之意。“具足”指具备。
Apicettha tividhāya kulasampattiyā paccājātiādikena jotinā yuttato joti, ālokabhūtoti vuttaṃ hoti. Kāyasucaritādīhi pana saggūpapattijotibhāvūpagamanato jotiparāyaṇo. Khattiyamahāsālakule vātiādīsu khattiyamahāsālāti khattiyā mahāsārā mahāsārappattā khattiyā. Yesañhi khattiyānaṃ heṭṭhimantena koṭisataṃ nidhānagataṃ hoti, tayo kahāpaṇakumbhā vaḷañjanatthāya gehamajjhe rāsiṃ katvā ṭhapitā honti, te khattiyamahāsālā nāma. Yesaṃ brāhmaṇānaṃ asītikoṭidhanaṃ nihitaṃ hoti, diyaḍḍho kahāpaṇakumbho vaḷañjanatthāya gehamajjhe rāsiṃ katvā ṭhapito hoti, te brāhmaṇamahāsālā nāma. Yesaṃ gahapatīnaṃ cattālīsakoṭidhanaṃ nihitaṃ hoti, kahāpaṇakumbho vaḷañjatthāya gehamajjhe rāsiṃ katvā ṭhapito hoti, te gahapatimahāsālā nāma. Tesaṃ kuleti attho. Aḍḍheti issare. Nidhānagatadhanassa mahantatāya mahaddhane. Suvaṇṇarajatabhājanādīnaṃ upabhogabhaṇḍānaṃ mahantatāya mahābhoge. Nidhānagatassa jātarūparajatassa pahūtatāya pahūtajātarūparajate. Vittūpakaraṇassa tuṭṭhikaraṇassa pahūtatāya pahūtavittūpakaraṇe. Godhanādīnañca sattavidhadhaññānañca pahūtatāya pahūtadhanadhaññe. Abhirūpoti sundararūpo. Dassanīyoti aññaṃ kammaṃ pahāya divasampi passitabbayutto. Pāsādikoti dassaneneva cittapasādāvaho. Paramāyāti uttamāya. Vaṇṇapokkharatāyāti pokkharavaṇṇatāya. Pokkharaṃ vuccati sarīraṃ. Tassa vaṇṇasampattiyāti attho. Samannāgatoti upeto.
169169. 关于“低者、低者”等——缺乏现世或来世之成就者为“低者”，意为卑下、低劣。其相反者为“高者”，意为崇高、上升。其余在此应依“黑暗者”等中所说之理而了知。又，“低者低者”指现在低，未来亦将是低者。“低者高者”指现在低，未来将是高者。“高者低者”指现在高，未来将是低者。“高者高者”指现在高，未来亦将是高者。
169. Oṇatoṇatādīsu – diṭṭhadhammikāya vā samparāyikāya vā sampattiyā virahito oṇato. Nīco, lāmakoti attho. Tabbipakkhato uṇṇato. Ucco, uggatoti attho. Sesamettha tamādīsu vuttanayeneva veditabbaṃ. Apica – oṇatoṇatoti idāni nīco, āyatimpi nīcova bhavissati. Oṇatuṇṇatoti idāni nīco, āyatiṃ ucco bhavissati. Uṇṇatoṇatoti idāni ucco, āyatiṃ nīco bhavissati. Uṇṇatuṇṇatoti idāni ucco, āyatimpi uccova bhavissatīti.
170170. 关于“树喻”——首先，“树为肤材所围绕”指林中最老之树自身为肤材，而其周围之树则为心材。依此理，其余可了知。于人中，因缺乏戒之核心而为肤材性，因具足戒行而为心材性，应如此了知。
170. Rukkhūpamesu – rukkho tāva pheggusāraparivāroti vanajeṭṭhakarukkho sayaṃ pheggu hoti , parivārarukkhā panassa sārā honti. Iminā nayena sesā veditabbā. Puggalesu pana sīlasāravirahato pheggutā, sīlācārasamannāgamena ca sāratā veditabbā.
171171. 关于“以貌取人者”等——以具足成就之容貌作为衡量标准者为“以貌取人者”。于彼生起净信者为“对貌生净信者”。以称为名声之声作为衡量标准者为“以声取人者”。关于“身高”等——“身高”指高度。“围量”指离于瘦胖之周圆成就。“体形”指肢节于长短、圆等相应处之如是状态。“圆满”指如前所述种类之无缺，或相好具足。“他称赞”指他人于背后所说之功德称赞。“他赞叹”指他人以赞颂方式，以偈颂等结集所说之赞叹。“他褒扬”指他人于面前所说之褒扬。“他传誉”指他人辗转赞颂所起之传誉。
171. Rūpappamāṇādīsu – sampattiyuttaṃ rūpaṃ pamāṇaṃ karotīti rūpappamāṇo. Tattha pasādaṃ janetīti rūpappasanno. Kittisaddabhūtaṃ ghosaṃ pamāṇaṃ karotīti ghosappamāṇo. Ārohaṃ vātiādīsu pana – ārohanti uccattanaṃ. Pariṇāhanti kisathūlabhāvāpagataṃ parikkhepasampattiṃ. Saṇṭhānanti aṅgapaccaṅgānaṃ dīgharassavaṭṭatādiyuttaṭṭhānesu tathābhāvaṃ. Pāripūrinti yathāvuttappakārānaṃ anūnataṃ, lakkhaṇaparipuṇṇabhāvaṃ vā. Paravaṇṇanāyāti parehi parammukhā nicchāritāya guṇavaṇṇanāya. Parathomanāyāti parehi thutivasena gāthādiupanibandhanena vuttāya thomanāya. Parapasaṃsanāyāti parehi sammukhā vuttāya pasaṃsāya. Paravaṇṇahārikāyāti paramparathutivasena parehi pavattitāya vaṇṇaharaṇāya.
172172. “衣粗劣”指衣因颜色不好等而粗劣。“钵粗劣”指食器因颜色、形状、材质而粗劣。“住所粗劣”指住所因缺乏戏剧等成就而粗劣。“种种”指以裸体等状态而多种多样。“难行苦行”指折磨身体。
172.Cīvaralūkhanti cīvarassa dubbaṇṇādibhāvena lūkhataṃ. Pattalūkhanti bhājanassa vaṇṇasaṇṭhānavatthūhi lūkhataṃ. Senāsanalūkhanti nāṭakādisampattivirahena senāsanassa lūkhataṃ. Vividhanti acelakādibhāvena anekappakāraṃ. Dukkarakārikanti sarīratāpanaṃ.
173另一种解释——在这四种人中，以容貌作为标准而生净信者，名为以容貌为量。'对容貌有净信'正是其同义词。以音声作为标准而生净信者，名为以音声为量。以衣著粗劣、钵食粗劣作为标准而生净信者，名为以粗劣为量。以法作为标准而生净信者，名为以法为量。其余词语正是它们的同义词。若将一切有情分为三部分，则两部分是以容貌为量者，一部分不是以容貌为量者。若分为五部分，则四部分是以音声为量者，一部分不是以音声为量者。若分为十部分，则九部分是以粗劣为量者，一部分不是以粗劣为量者。然而若分为十万部分，则仅有一部分是以法为量者，其余的不是以法为量者。如此，这四种量的世间聚集。
Aparo nayo – imesu hi catūsu puggalesu rūpe pamāṇaṃ gahetvā pasanno rūpappamāṇo nāma. Rūpappasannoti tasseva atthavacanaṃ. Ghose pamāṇaṃ gahetvā pasanno ghosappamāṇo nāma. Cīvaralūkhapattalūkhesu pamāṇaṃ gahetvā pasanno lūkhappamāṇo nāma. Dhamme pamāṇaṃ gahetvā pasanno dhammappamāṇo nāma. Itarāni tesaṃyeva atthavacanāni. Sabbasatte ca tayo koṭṭhāse katvā dve koṭṭhāsā rūpappamāṇā, eko na rūpappamāṇo. Pañca koṭṭhāse katvā cattāro koṭṭhāsā ghosappamāṇā, eko na ghosappamāṇo. Dasa koṭṭhāse katvā nava koṭṭhāsā lūkhappamāṇā, eko na lūkhappamāṇo. Satasahassaṃ koṭṭhāse katvā pana eko koṭṭhāsova dhammappamāṇo, sesā na dhammappamāṇā. Evamayaṃ catuppamāṇo lokasannivāso.
174在这四种量的世间聚集中，对诸佛不生净信者少，生净信者多。因为对于以容貌为量者，没有比佛陀的容貌更能带来净信的容貌了。对于以音声为量者，没有比诸佛的称誉之声更能带来净信的音声了。对于以粗劣为量者，没有比世尊佛陀的粗劣更能带来净信的其他粗劣了——他舍弃了迦尸国的衣服、价值连城的金钵、适合三季、具足一切庄严的殊胜殿堂，而受用粪扫衣、石钵、树下等坐卧处。对于以法为量者，在包括天界在内的世间中，没有比如来那不与世间共的戒等功德更能带来净信的其他戒等功德了。如此，世尊犹如将这四种量的世间聚集握在手中一般而住立。
Etasmiṃ catuppamāṇe lokasannivāse buddhesu appasannā mandā, pasannāva bahukā. Rūpappamāṇassa hi buddharūpato uttari pasādāvahaṃ rūpaṃ nāma natthi. Ghosappamāṇassa buddhānaṃ kittighosato uttari pasādāvaho ghoso nāma natthi. Lūkhappamāṇassa kāsikāni vatthāni mahārahāni kañcanabhājanāni tiṇṇaṃ utūnaṃ anucchavike sabbasampattiyutte pāsādavare pahāya paṃsukūlacīvaraselamayapattarukkhamūlādisenāsanasevino buddhassa bhagavato lūkhato uttari pasādāvahaṃ aññaṃ lūkhaṃ nāma natthi. Dhammappamāṇassa sadevake loke asādhāraṇasīlādiguṇassa tathāgatassa sīlādiguṇato uttari pasādāvaho añño sīlādiguṇo nāma natthi. Iti bhagavā imaṃ catuppamāṇikaṃ lokasannivāsaṃ muṭṭhinā gahetvā viya ṭhitoti.
173第173条。在'为自利而行'等中——'具戒者'意为以戒具足、具备。'具定者'等也是同样的方法。在此，戒是指世间与出世间的戒。同样，定与慧也是如此。解脱只是阿罗汉果的解脱。智见是十九种省察智。在'不令他人'等中——对他人说'你也应当成为具戒者'之后，并不像自己受持戒那样令他人受持、令他人执取。同样的方法适用于一切处。然而在这四种人中，应知第一种人类似于跋迦利长老。第二种人类似于优波难陀释迦子。第三种人类似于舍利弗、目犍连长老。第四种人类似于提婆达多。
173. Attahitāya paṭipannādīsu – sīlasampannoti sīlena sampanno samannāgato. Samādhisampannotiādīsupi eseva nayo. Ettha ca sīlaṃ lokiyalokuttaraṃ kathitaṃ. Tathā samādhipaññā ca. Vimutti arahattaphalavimuttiyeva. Ñāṇadassanaṃ ekūnavīsatividhaṃ paccavekkhaṇañāṇaṃ. No parantiādīsu – parapuggalaṃ ‘‘tayāpi sīlasampannena bhavituṃ vaṭṭatī’’ti vatvā yathā sīlaṃ samādiyati, evaṃ na samādapeti, na gaṇhāpeti. Eseva nayo sabbattha. Etesu pana catūsu paṭhamo vakkalittherasadiso hoti. Dutiyo upanandasakyaputtasadiso . Tatiyo sāriputtamoggallānattherasadiso. Catuttho devadattasadisoti veditabbo.
174第174条。在'自苦'等中——'自苦者'意为使自己炽热、受苦。'自苦遍行'即从事自我折磨的修行。'裸行者'即无衣者、裸体者。'放任行为者'即行为放纵者。在大便等事上，他脱离了世间良家子弟的行为方式，站着就大便、小便、咀嚼、进食。'舔手者'即当手中的食物吃完后，用舌头舔手。或者表示在大便后，将手视为棍杖，用手擦拭。据说他们将棍杖视为有情。因此，为了圆满他们的修行方式而这样做。为了取食而说'来，大德'，他不来，故为'不来大德者'。同样，说'停，大德'，他不停，故为'不停大德者'。这两者，外道们都不做，认为'这样做了就会成为听从他的话'。'已持来者'即事先取来而持来的食物。'特别指定者'即被告知'这是专门为你们做的'这样的食物。'不邀请者'即即使是被邀请说'请进入某家、某街、某村'的食物，他也不接受、不取用。
174. Attantapādīsu – attānaṃ tapati dukkhāpetīti attantapo. Attano paritāpanānuyogaṃ attaparitāpanānuyogaṃ. Acelakoti niccelo, naggo. Muttācāroti visaṭṭhācāro. Uccārakammādīsu lokiyakulaputtācārena virahito ṭhitakova uccāraṃ karoti, passāvaṃ karoti, khādati, bhuñjati ca. Hatthāpalekhanoti hatthe piṇḍamhi niṭṭhite jivhāya hatthaṃ apalekhati. Uccāraṃ vā katvā hatthasmiññeva daṇḍakasaññī hutvā hatthena apalekhatīti dasseti. Te kira daṇḍakaṃ sattoti paññapenti. Tasmā tesaṃ paṭipadaṃ pūrento evaṃ karoti. Bhikkhāgahaṇatthaṃ ‘ehi bhaddante’ti vutto, na etīti naehibhaddantiko. Tena hi ‘tiṭṭha bhaddante’ti vuttopi na tiṭṭhatīti natiṭṭhabhaddantiko. Tadubhayampi hetaṃ titthiyā ‘‘etassa vacanaṃ kataṃ bhavissatī’’ti na karonti. Abhihaṭanti puretaraṃ gahetvā āhaṭaṃ bhikkhaṃ. Uddissakatanti ‘‘imaṃ tumhe uddissa kata’’nti evaṃ ārocitabhikkhaṃ. Na nimantananti ‘‘asukaṃ nāma kulaṃ vā vīthiṃ vā gāmaṃ vā paviseyyāthā’’ti evaṃ nimantitabhikkhampi na sādiyati, na gaṇhāti.
177'不从罐口'即不从罐中取出而给予的食物，他不接受。'不从篮口'——'篮'指锅或筐，也不从那里接受。为什么？因为罐、篮会被勺子击打。'不在门槛内'即不隔著门槛而给予的食物，他不接受。为什么？'这人依靠我而得到了隔障'。对于杵臼也是同样的方法。'二人'即两人正在进食时，一人站起来施与，他不接受。为什么？因为会有食物中断。在'不从孕妇'等中，孕妇腹中的孩子会疲累。哺乳妇女的孩子会有乳汁中断。与男子共处的妇女会有欢爱中断，因此他不接受。'不在集食处'即对于集众而做的食物。据说在饥荒时，裸行者的弟子们为了裸行者而从各处募集米等来煮饭，上等裸行者不从那里接受。'不在有狗处'即狗在那里期待著'我要得到食物团'，在那里不施与狗而持来的食物，他不接受。为什么？因为这狗会有食物中断。
Nakumbhimukhāti kumbhito uddharitvā diyyamānaṃ bhikkhaṃ na gaṇhāti. Na kaḷopimukhāti kaḷopīti ukkhali, pacchi vā. Tatopi na gaṇhāti. Kasmā? Kumbhī kaḷopiyo kaṭacchunā pahāraṃ labhantīti. Na eḷakamantaranti ummāraṃ antaraṃ katvā diyyamānaṃ na gaṇhāti. Kasmā? Ayaṃ maṃ nissāya antarakaraṇaṃ labhatīti. Daṇḍamusalesupi eseva nayo. Dvinnanti dvīsu bhuñjamānesu ekasmiṃ uṭṭhāya dente na gaṇhati. Kasmā? Kabaḷantarāyo hotīti. Na gabbhiniyātiādīsu pana gabbhiniyā kucchiyaṃ dārako kilamati. Pāyantiyā dārakassa khīrantarāyo hoti. Purisantaragatāya ratiantarāyo hotīti na gaṇhāti na saṅkittīsūti saṅkittetvā katabhattesu. Dubbhikkhasamaye kira acelakasāvakā acelakānaṃ atthāya tato tato taṇḍulādīni samādapetvā bhattaṃ pacanti, ukkaṭṭhācelako tato na paṭiggaṇhāti. Na yattha sāti yattha sunakho ‘piṇḍaṃ labhissāmī’ti upaṭṭhito hoti, tattha tassa adatvā āhaṭaṃ na gaṇhāti. Kasmā? Etassa piṇḍantarāyo hotīti.
178'群飞而行者'即成群结队而行者。如果人们看到裸行者后，想著'我们要给此人食物'而进入施食堂，当他们进入时，原本停在篮口等处的苍蝇飞起来成群结队而行，从那里持来的食物，他不接受。为什么？'依靠我，苍蝇的觅食处被中断了'。'谷皮水'即用一切谷物材料制成的酸粥。在此，只有饮酒是有罪的。然而此人对此也视为有罪。'一家者'即只在一家得到食物就返回者。'一口食者'即仅以一口食维生者。'二家者'等也是同样的方法。'一次施与'即一次给予。所谓'施与'是一个小钵，人们将最初的食物放入其中而放置。
Saṇḍasaṇḍacārinīti samūhasamūhacārinī. Sace hi acelakaṃ disvā ‘imassa bhikkhaṃ dassāmā’ti mānussakā bhattagehaṃ pavisanti, tesu ca pavisantesu kaḷopimukhādīsu nilīnā makkhikā uppatitvā saṇḍasaṇḍā caranti, tato āhaṭaṃ bhikkhaṃ na gaṇhāti. Kasmā? Maṃ nissāya makkhikānaṃ gocarantarāyo jātoti. Thusodakanti sabbasassasambhārehi kataṃ sovīrakaṃ. Ettha ca surāpānameva sāvajjaṃ. Ayaṃ pana etasmimpi sāvajjasaññī. Ekāgārikoti yo ekasmiṃyeva gehe bhikkhaṃ labhitvā nivattati. Ekālopikoti yo ekeneva ālopena yāpeti. Dvāgārikādīsupi eseva nayo. Ekissāpi dattiyāti ekāya dattiyā. Datti nāma ekā khuddakapāti hoti, yattha aggabhikkhaṃ pakkhipitvā ṭhapenti.
179“一日间隔”指隔一天。“半月间隔”指隔半个月。“轮番食”指按日轮替的饮食。即按一日、二日、七日、半月等日数轮替而受用的饮食。“食菜者”指食生菜者。“食稗子者”指食稗子米者。在野稻等中——所谓野稻，首先是指森林中自然生长的稻类。“残皮”指皮革匠刮削皮革后丢弃的碎屑。“苔”指石苔、水苔以及迦尼迦罗等树的树脂。“糠”指米糠。“粥”指粘在饭锅上的焦饭，取之于丢弃处而食，也称为“饭浆”。饼粕等是显而易知的。“食落果者”指食掉落果实者。
Ekāhikanti ekadivasantarikaṃ. Aḍḍhamāsikanti aḍḍhamāsantarikaṃ. Pariyāyabhattabhojananti vārabhattabhojanaṃ. Ekāhavārena dvīhavārena sattāhavārena aḍḍhamāsavārenāti – evaṃ divasavārena ābhatabhattabhojanaṃ. Sākabhakkhoti allasākabhakkho. Sāmākabhakkhoti sāmākataṇḍulabhakkho. Nīvārādīsu – nīvārā nāma tāva araññe sayaṃ jātā vīhijāti. Daddulanti cammakārehi cammaṃ vilikhitvā chaḍḍitakasaṭaṃ. Haṭaṃ vuccati silesopi, sevālopi kaṇikārādirukkhaniyyāsopi. Kaṇanti kuṇḍakaṃ. Ācāmoti bhattaukkhalikāya laggo jhāmodano. Taṃ chaḍḍitaṭṭhāne gahetvā khādati. ‘‘Odanakañjiya’’ntipi vadanti. Piññākādayo pākaṭā eva. Pavattaphalabhojīti patitaphalabhojī.
180“麻衣”指麻纤维织成的布。“杂衣”指混纺的布。“尸衣”指从死尸身上丢弃的衣服。或者以芦苇草等编结而成的下衣。“粪扫衣”指被丢弃在地上的破布。“树皮衣”指用树皮做的衣服。“兽皮”指羚羊等野兽的皮。“裂兽皮”指将兽皮从中间剖开，也称为“带蹄皮”。“吉祥草衣”指将吉祥草编结而成的衣。树皮衣、树皮片衣也是同样的道理。“发毯”指用人发织成的毯，关于此，经中说：“诸比丘，譬如所有纺织之衣中，发毯被认为是最劣等的。”（增支部3.138）“兽毛毯”指用马鬃等兽毛织成的毯。“枭羽衣”指将枭鸟羽毛编结而成的下衣。“竖立者”指向上竖立者。
Sāṇānīti sāṇavākacelāni. Masāṇānīti missakacelāni. Chavadussānīti matasarīrato chaḍḍitavatthāni. Erakatiṇādīni vā ganthetvā katanivāsanāni. Paṃsukūlānīti pathaviyaṃ chaḍḍitanantakāni. Tirīṭānīti rukkhattacavatthāni. Ajinanti ajinamigacammaṃ. Ajinakkhipanti tadeva majjhe phālitaṃ. Sakhurakantipi vadanti. Kusacīranti kusatiṇāni ganthetvā katacīrakaṃ. Vākacīraphalakacīresupi eseva nayo. Kesakambalanti manussakesehi katakambalaṃ. Yaṃ sandhāya vuttaṃ – ‘‘seyyathāpi, bhikkhave, yāni kānici tantāvutānaṃ vatthānaṃ kesakambalo tesaṃ patikuṭṭho akkhāyatī’’ti (a. ni. 3.138). Vāḷakambalanti assavāḷādīhi katakambalaṃ. Ulūkapakkhanti ulūkapattāni ganthetvā katanivāsanaṃ. Ubbhaṭṭhakoti uddhaṃ ṭhitako.
181“从事蹲踞精勤者”指致力于蹲踞苦行者。即使行走，也以蹲踞姿势跳跃前进。“荆棘卧者”指将铁荆棘或天然荆棘钉在地上，铺上皮革，在其上行住坐卧。“卧处”指即使躺卧，也在该处安卧。“傍晚第三次”指傍晚第三次入水。即“早晨、中午、傍晚，一日三次我将洗净罪恶”，如此致力于入水沐浴而住。
Ukkuṭikappadhānamanuyuttoti ukkuṭikavīriyaṃ anuyutto. Gacchantopi ukkuṭikova hutvā uppatitvā uppatitvā gacchati. Kaṇṭakāpassayikoti ayakaṇṭake vā pakatikaṇṭake vā bhūmiyaṃ koṭṭetvā tattha cammaṃ attharitvā ṭhānacaṅkamādīni karoti. Seyyanti sayantopi tattheva seyyaṃ kappeti. Sāyaṃ tatiyamassāti sāyatatiyakaṃ. ‘‘Pāto, majjhanhike, sāyanti divasassa tikkhattuṃ pāpaṃ pavāhessāmī’’ti udakorohanānuyogaṃ anuyutto viharati.
175一七五、“折磨他人者”即令他人受苦者。致力于折磨他人、令他人苦恼。“屠羊者等”中——所谓“羊”指山羊。杀羊者称为“屠羊者”。“屠猪者等”也是同样的道理。“猎人”指残忍、粗暴者。“杀鱼者”指捕鱼人、渔夫。“狱卒”指监狱看守者。“残酷业者”指从事残忍行业者。
175. Paraṃ tapatīti parantapo. Paresaṃ paritāpanānuyogaṃ paraparitāpanānuyogaṃ. Orabbhikādīsu – urabbhā vuccanti eḷakā. Urabbhe hanatīti orabbhiko. Sūkarikādīsupi – eseva nayo. Luddoti dāruṇo kakkhaḷo. Macchaghātakoti macchabandho kevaṭṭo. Bandhanāgārikoti bandhanāgāragopako. Kurūrakammantāti dāruṇakammantā.
176一七六、“灌顶者”指通过刹帝利灌顶仪式被灌顶于头顶者。“在城东”指从城市往东的方向。“集会堂”指祭祀大厅。“穿着粗兽皮”指穿着带蹄的羚羊皮。“以酥油”指以酥和油。因为除了酥之外，其余任何油脂都称为油。“搔痒时”指由于指甲被剪，在需要搔痒时用其搔痒。“无间隔地”指没有铺设。“同色牛犊”指相似的牛犊。如果母牛是白色，牛犊也是白色；如果是杂色或红色，牛犊也是如此——这就是同色牛犊。“他这样说”指那位国王如此说。“壮牛犊”指已超过幼犊阶段、强壮的牛犊。“壮母牛犊”也是同样的道理。“为敷草”指为作围栏以及为铺在祭祀场地。
176.Muddhāvasittoti khattiyābhisekena muddhani abhisitto. Puratthimena nagarassāti nagarato puratthimadisāya. Sandhāgāranti yaññasālaṃ . Kharājinaṃ nivāsetvāti sakhuraṃ ajinacammaṃ nivāsetvā. Sappitelenāti sappinā ca telena ca. Ṭhapetvā hi sappiṃ avaseso yo koci sneho telanti vuccati. Kaṇḍuvamānoti nakhānaṃ chinnattā kaṇḍuvitabbakāle tena kaṇḍuvamāno. Anantarahitāyāti asanthatāya. Sarūpavacchāyāti sadisavacchāya. Sace gāvī setā hoti, vacchopi setakova sace kabarā vā, rattā vā, vacchopi tādisovāti – evaṃ sarūpavacchāya. So evamāhāti so rājā evaṃ vadeti. Vacchatarāti taruṇavacchakabhāvaṃ atikkantā balavavacchā. Vacchatarīsupi eseva nayo. Barihisatthāyāti parikkhepakaraṇatthāya ceva yaññabhūmiyaṃ attharaṇatthāya ca.
177一七七、“于现法”即在此生此身中。“无渴者”——渴爱称为“渴”，他没有渴爱，故为无渴者。因一切烦恼已寂灭，故为寂灭者。因内心无热恼烦恼，成为清凉，故为清凉者。他体验禅那、道、果、涅槃之乐，故为体验乐者。“以自己成为梵天”即以自己成为最胜者。
177.Diṭṭheva dhammeti imasmiṃyeva attabhāve. Nicchātoti chātaṃ vuccati taṇhā, sā assa natthīti nicchāto. Sabbakilesānaṃ nibbutattā nibbuto. Anto tāpanakilesānaṃ abhāvā sītalo jātoti sītībhūto. Jhānamaggaphalanibbānasukhāni paṭisaṃvedetīti sukhappaṭisaṃvedī. Brahmabhūtena attanāti seṭṭhabhūtena attanā.
185为了从佛陀出世开始显示此人，而说“此处如来”等。其中，“如来”以八种理由称世尊为如来——如是以来故为如来，如是以去故为如来，如是以实相而来故为如来，如是以如实觉悟真实法故为如来，如是以如实见故为如来，如是以如实说故为如来，如是以如实行故为如来，以超胜之义故为如来。“阿罗汉、正等觉”等词在《清净道论》中已详细解释。“彼法”指具备上述特质的法。“居士或其他人听闻”——为何首先提到居士？因为其慢心已除且人数众多。通常，从刹帝利家族出家者依出身而起慢，从婆罗门家族出家者依咒术而起慢，低种姓家族出家者因自己出身低微而不能立足。然而，居士之子们曾以腋下流汗、背上结盐花的方式耕种土地，由于没有那样的慢心，故慢心与骄慢已除。他们出家后，不生慢心或骄慢，尽力学习佛语，修习毗婆舍那，能证得阿罗汉果。而从其他家族出家者并不多，居士出家者则很多。因此，由于慢心已除且人数众多，故首先提到居士。
Imaṃ pana puggalaṃ buddhuppādato paṭṭhāya dassetuṃ – idha tathāgatotiādimāha. Tattha tathāgatoti aṭṭhahi kāraṇehi bhagavā tathāgato – tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathāvāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgatoti. Arahaṃ sammāsambuddhotiādīni visuddhimagge vitthāritāneva. Taṃ dhammanti taṃ vuttappakārasampadaṃ dhammaṃ. Suṇāti gahapati vāti kasmā paṭhamaṃ gahapatiṃ niddisati? Nihatamānattā ussannattā ca. Yebhuyyena hi khattiyakulato pabbajitā jātiṃ nissāya mānaṃ karonti. Brāhmaṇakulā pabbajitā mante nissāya mānaṃ karonti. Hīnajaccakulā pabbajitā attano vijātitāya patiṭṭhātuṃ na sakkonti. Gahapatidārakā pana kacchehi sedaṃ muñcantehi piṭṭhiyā loṇaṃ pupphamānāya bhūmiṃ kasitvā tādisassa mānassa abhāvato nihatamānadappā honti. Te pabbajitvā mānaṃ vā dappaṃ vā akatvā yathābalaṃ buddhavacanaṃ uggahetvā vipassanāya kammaṃ karontā sakkonti arahatte patiṭṭhātuṃ. Itarehi ca kulehi nikkhamitvā pabbajitā nāma na bahukā, gahapatikāva bahukā. Iti nihatamānattā ussannattā ca paṭhamaṃ gahapatiṃ niddisatīti.
186“于某一家族中”是指其余家族中的某一个。“再生”是指出生。“于如来处获得信心”是指听闻了清净的法之后，对法主如来生起信心：“那位世尊确实是正等正觉者”。“如此思惟”是指这样观察。“居家是拥挤的”，即使夫妇二人住在六十肘宽的房屋或相隔一百由旬之处，由于有执着与障碍的缘故，居家仍然是拥挤的。“尘垢之路”，据大注疏说，是贪欲之尘等生起之处。也可以称为“来路”。“如同虚空”是因为无执着的缘故而像虚空。因为出家人即使住在尖顶楼阁、宝石宫殿、天宫等门窗紧闭的隐蔽之处，也根本不会执着、不会黏着、不会系缚。因此说：“出家是虚空”。
Aññatarasmiṃ vāti itaresaṃ vā kulānaṃ aññatarasmiṃ. Paccājātoti patijāto. Tathāgate saddhaṃ paṭilabhatīti parisuddhaṃ dhammaṃ sutvā dhammassāmimhi tathāgate ‘‘sammāsambuddho vata so bhagavā’’ti saddhaṃ paṭilabhati. Iti paṭisañcikkhatīti evaṃ paccavekkhati. Sambādho gharāvāsoti sacepi saṭṭhihatthe ghare yojanasatantarepi vā dve jāyampatikā vasanti, tathāpi nesaṃ sakiñcanasapalibodhaṭṭhena gharāvāso sambādhoyeva. Rajopathoti rāgarajādīnaṃ uṭṭhānaṭṭhānanti mahāaṭṭhakathāyaṃ vuttaṃ. Āgamanapathotipi vattuṃ vaṭṭati. Alagganaṭṭhena abbhokāso viyāti abbhokāso. Pabbajito hi kūṭāgāraratanapāsāde ca devavimānādīsu ca supihitadvāravātapānesu paṭicchannesu vasantopi neva laggati, na sajjati, na bajjhati. Tena vuttaṃ – ‘‘abbhokāso pabbajjā’’ti.
187再者，居家是拥挤的，因为缺乏行善的空间。尘垢之路，如同未加防护的垃圾场，是烦恼尘垢的积聚处。出家是虚空，因为能随愿获得行善的空间。在此，“这不容易……出家”的简略说法是：这梵行，即三学，必须一日也不间断地修习，直至临终一念，故为绝对圆满；必须一日也不被烦恼垢染，直至临终一念，故为绝对清净。应如磨光的贝壳、如洗净的贝壳般行持。这对于住在家中、居于家中的人来说，不容易做到绝对圆满……行持——“我何不剃除须发，穿上因染为黄褐色而适合行梵行者之衣，从家出离，出家而为无家者”。在此，因为在家所宜的耕田、经商等业称为“家业”，而出家中没有这些，故应知出家为“无家”。即那无家。“出家”是指实行。“少”是指千数以下的财富聚为少，千数以上为大。以无系缚义，亲属即是亲属圈。那也是在二十人以下为少，二十人以上为大。
Apica – sambādho gharāvāso kusalakiriyāya okāsābhāvato. Rajopatho asaṃvutasaṅkāraṭṭhānaṃ viya rajānaṃ kilesarajānaṃ sannipātaṭṭhānato. Abbhokāso pabbajjā kusalakiriyāya yathāsukhaṃ okāsasambhāvato. Nayidaṃ sukaraṃ…pe… pabbajeyyanti ettha ayaṃ saṅkhepakathā – yadetaṃ sikkhattayabrahmacariyaṃ ekampi divasaṃ akhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ. Ekadivasampi ca kilesamalena amalinaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ. Saṅkhalikhitaṃ likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ. Idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekantaparipuṇṇaṃ…pe… carituṃ – ‘‘yaṃnūnāhaṃ kese ca massuñca ohāretvā kasāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā paridahitvā agārasmā nikkhamitvā anagāriyaṃ pabbajeyya’’nti. Ettha ca yasmā agārassa hitaṃ kasivāṇijjādikammaṃ ‘‘agāriya’’nti vuccati, tañca pabbajjāya natthi, tasmā pabbajjā ‘‘anagāriya’’nti ñātabbā. Taṃ anagāriyaṃ. Pabbajeyyanti paṭipajjeyyaṃ. Appaṃ vāti sahassato heṭṭhā bhogakkhandho appo nāma hoti, sahassato paṭṭhāya mahā. Abandhanaṭṭhena ñātiyeva ñātiparivaṭṭo. Sopi vīsatiyā heṭṭhā appo hoti, vīsatiyā paṭṭhāya mahā.
178“具足比丘之学与共住”是指：比丘们以增上戒为学的学处，以及他们共同生活、同一生计、和合共住之处，即世尊所制定的学处所摄的共住。于此，以修学之义而具足，故为“具足比丘之学与共住”。“具足”是指圆满学处、不违越共住，即达到此二者的意思。“断除杀生”等中，杀生等论在下文已详述。“断除”是指断除这称为杀生思的不善行。“防护”是指从断除之时起，即从那不善行远离而住。“放下棍棒、放下刀杖”是指为了伤害他人而不持棍棒或刀杖，故为放下棍棒、放下刀杖。在此，除了棍棒之外，其余一切能毁坏众生的器具，应知为“刀杖”。然而比丘们手持剪刀、牙签或胡椒粒而行，并非为了伤害他人，因此仍称为放下棍棒、放下刀杖。“有惭”是指具足以厌恶恶行为相的惭。“具足悲悯”是指具足悲悯、慈心。“怜悯一切众生”是指以利益怜悯一切众生。即由彼具足悲悯，对一切众生有利益心的意思。“住”是指行持、护持。
178.Bhikkhūnaṃ sikkhāsājīvasamāpannoti yā bhikkhūnaṃ adhisīlasaṅkhātā sikkhā, tañca. Yattha cete saha jīvanti, ekajīvikā sabhāgavuttino honti, taṃ bhagavatā paññattasikkhāpadasaṅkhātaṃ sājīvañca. Tattha sikkhanabhāvena samāpannoti bhikkhūnaṃ sikkhāsājīvasamāpanno. Samāpannoti sikkhaṃ paripūrento sājīvañca avītikkamanto hutvā tadubhayaṃ upagatoti attho. Pāṇātipātaṃ pahāyātiādīsu pāṇātipātādikathā heṭṭhā vitthāritā eva. Pahāyāti imaṃ pāṇātipātacetanāsaṅkhātaṃ dussīlyaṃ pajahitvā. Paṭivirato hotīti pahīnakālato paṭṭhāya tato dussīlyato orato viratova hoti. Nihitadaṇḍo nihitasatthoti parūpaghātatthāya daṇḍaṃ vā satthaṃ vā ādāya avattanato nikkhittadaṇḍo ceva nikkhittasattho cāti attho. Ettha ca ṭhapetvā daṇḍaṃ, sabbampi avasesaṃ upakaraṇaṃ sattānaṃ vināsanabhāvato ‘sattha’nti veditabbaṃ. Yaṃ pana bhikkhū kattaradaṇḍaṃ vā dantakaṭṭhavāsiṃ vā pipphalikaṃ vā gahetvā vicaranti, na taṃ parūpaghātatthāya. Tasmā nihitadaṇḍā nihitasatthātveva saṅkhaṃ gacchanti. Lajjīti pāpajigucchanalakkhaṇāya lajjāya samannāgato. Dayāpannoti dayaṃ mettacittataṃ āpanno. Sabbapāṇabhūtahitānukampīti sabbe pāṇabhūte hitena anukampako. Tāya dayāpannatāya sabbesaṃ pāṇabhūtānaṃ hitacittakoti attho. Viharatīti iriyati, pāleti.
189“只取所与”是指取所给与之物。“心也只期望所与”是指期望所给与之物。“盗”是指偷盗。不是以偷盗的方式。正因为不偷盗，而以清净的方式。以自身，即以自己的身体。以这清净的身体而住，这是所说的意思。
Dinnameva ādiyatīti dinnādāyī. Cittenapi dinnameva paṭikaṅkhatīti dinnapāṭikaṅkhī. Thenetīti theno. Na thenena athenena. Athenattāyeva sucibhūtena. Attanāti attabhāvena. Athenaṃ sucibhūtaṃ attabhāvaṃ katvā viharatīti vuttaṃ hoti.
190“非梵行”是指非殊胜行。行殊胜、最上之行者，为梵行者。“远离行者”是指远离非梵行者。“淫欲”是指因贪欲缠缚，由相似众生而称为淫欲者所行，故称为淫欲的不正法。“村法”是指村民之法。
Abrahmacariyanti aseṭṭhacariyaṃ. Brahmaṃ seṭṭhaṃ ācāraṃ caratīti brahmacārī. Ārācārīti abrahmacariyato dūracārī. Methunāti rāgapariyuṭṭhānavasena sadisattā methunakāti laddhavohārehi paṭisevitabbato methunāti saṅkhaṃ gatā asaddhammā. Gāmadhammāti gāmavāsīnaṃ dhammā.
191说真实者，称为真实语者。以真实连接真实、使之契合，故为真实连贯者。意思是，不会时而夹杂妄语。若有人时而说妄语，时而说真实，由于妄语间断的缘故，他的真实无法与真实连贯，因此他不被称为真实连贯者。而此人并非如此。即使为了活命也不说妄语，唯以真实连接真实，故为真实连贯者。Theto意为坚固，即言语坚固之意。有一种人，如同姜黄之色，如同插在灰堆中的木桩，如同放在马背上的葫芦，言语不坚固。另一种人，如同石刻，如同因陀罗柱，言语坚固。即使被刀砍头，也不说两种话。此人被称为坚固者。Paccayiko意为可信赖者，即值得相信者。有一种人不可信赖。当被问'这是谁说的？是某某说的'时，会落得'不要相信他的话'这样的评价。另一种人可信赖。当被问'这是谁说的？是某某说的'时，会落得'如果是他说的，这就是标准，现在无需再考察，就是这样'的评价。此人被称为可信赖者。不欺诳世间者，意即以此真实语性不欺诳世间。
Saccaṃ vadatīti saccavādī. Saccena saccaṃ sandahati ghaṭetīti saccasandho. Na antarantarā musā vadatīti attho. Yo hi puriso kadāci musā vadati, kadāci saccaṃ, tassa musāvādena antaritattā saccaṃ saccena na ghaṭīyati, tasmā na so saccasandho. Ayaṃ pana na tādiso. Jīvitahetupi musā avatvā saccena saccaṃ sandahatiyevāti saccasandho. Thetoti thiro, thirakathoti attho. Eko hi puggalo haliddirāgo viya, thusarāsimhi nikhātakhāṇuko viya, assapiṭṭhe ṭhapitakumbhaṇḍamiva ca, na thirakatho hoti. Eko pāsāṇalekhā viya, indakhīlo viya ca thirakatho hoti. Asinā sīse chindantepi dve kathā na katheti. Ayaṃ vuccati theto. Paccayikoti pattiyāyitabbako, saddhāyikoti attho. Ekacco hi puggalo na paccayiko hoti. ‘Idaṃ kena vuttaṃ? Asukenā’ti vutte ‘mā tassa vacanaṃ saddahathā’ti vattabbataṃ āpajjati. Eko paccayiko hoti. ‘Idaṃ kena vuttaṃ? Asukenā’ti vutte ‘yadi tena vuttaṃ, idameva pamāṇaṃ, idāni upaparikkhitabbaṃ natthi, evameva ida’nti vattabbataṃ āpajjati. Ayaṃ vuccati paccayiko. Avisaṃvādako lokassāti tāya saccavāditāya lokaṃ na visaṃvādetīti attho.
192为了分裂他们，即为了分裂那些'从这里听闻'而说者，在他们那里听闻后，为了分裂他们。或者是已分裂者的和合者，即两位朋友或同师等因某种原因而分裂后，逐一前往他们那里，说'你们生于这样的家族，如此多闻，这样做不合适'等语，作和合之事。随助者，即和合的随助者。见到两人和合后，说'你们生于这样的家族，具足这样的功德，这是适合你们的'等语，作坚固之事，这是意思。以和合为乐者，即和合乐者。意思是，没有和合的地方，他连住都不愿意。也有'和合乐者'的文本，意思相同。和合喜者，即乐于和合者。意思是，舍弃他们后，连去别处都不愿意。见到和合、听到和合也欢喜者，即和合欢喜者。说作和合之语者，即哪种语言能使众生和合，就说那种彰显和合功德的语言，不说其他。
Imesaṃbhedāyāti yesaṃ ito sutvāti vuttānaṃ santike sutaṃ, tesaṃ bhedāya. Bhinnānaṃ vā sandhātāti dvinnaṃ mittānaṃ vā samānupajjhāyakādīnaṃ vā kenacideva kāraṇena bhinnānaṃ ekamekaṃ upasaṅkamitvā – ‘tumhākaṃ īdise kule jātānaṃ, evaṃ bahussutānaṃ idaṃ na yutta’ntiādīni vatvā sandhānaṃ kattā. Anuppadātāti sandhānānuppadātā. Dve jane samagge disvā – ‘tumhākaṃ evarūpe kule jātānaṃ, evarūpehi guṇehi samannāgatānaṃ anucchavikameta’ntiādīni vatvā daḷhīkammaṃ kattāti attho. Samaggo ārāmo assāti samaggārāmo. Yattha samaggā natthi, tattha vasitumpi na icchatīti attho. Samaggarāmotipi pāḷi. Ayameva attho. Samaggaratoti samaggesu rato. Te pahāya aññatra gantumpi na icchatīti attho. Samagge disvāpi sutvāpi nandatīti samagganandī. Samaggakaraṇiṃ vācaṃ bhāsitāti yā vācā satte samaggeyeva karoti, taṃ sāmaggīguṇaparidīpakameva vācaṃ bhāsati, na itaranti.
193适时而说者，称为适时语者。意思是，观察适合说话的时机后而说。说真实、如实、如本性者，称为真实语者。唯依现世利益与来世利益而说者，称为义利语者。唯依九出世间法而说者，称为法语者。唯依防护律仪与断除律仪而说者，称为律语者。藏处，即安放之处。有藏处者，即具藏处者。意思是，说应藏于心中的语言。适时，即虽然说着这样的语言，但不会想'我要说具藏处的语言'而不适时地说。而是观察适合的时机后才说，这是意思。有譬喻者，即带有譬喻、带有理由。有边际者，即显示界限。意思是，使其界限得以明了而说。义利相应者，即由于即使以多种方式分析也无法穷尽，故说具足义利的语言。或者，那位义利语者所说的义利，由于与彼义利相应，故说义利相应的语言。不是放下一个而说另一个，这是所说之意。
Kālena vadatīti kālavādī. Vattabbayuttakālaṃ sallakkhetvā vadatīti attho. Bhūtaṃ tathaṃ tacchaṃ sabhāvameva vadatīti bhūtavādī. Diṭṭhadhammikasamparāyikatthasannissitameva katvā vadatīti atthavādī. Navalokuttaradhammasannissitaṃ katvā vadatīti dhammavādī. Saṃvaravinayapahānavinayasannissitaṃ katvā vadatīti vinayavādī. Nidhānaṃ vuccati ṭhapanokāso. Nidhānamassa atthīti nidhānavatī. Hadaye nidhātabbayuttakaṃ vācaṃ bhāsitāti attho. Kālenāti evarūpiṃ bhāsamānopi ca ‘‘ahaṃ nidhānavatiṃ vācaṃ bhāsissāmī’’ti na akālena bhāsati. Yuttakālaṃ pana sallakkhetvāva bhāsatīti attho. Sāpadesanti saupamaṃ, sakāraṇanti attho. Pariyantavatinti paricchedaṃ dassetvā. Yathāssā paricchedo paññāyati, evaṃ bhāsatīti attho. Atthasaṃhitanti anekehipi nayehi vibhajantena pariyādātuṃ asakkuṇeyyatāya atthasampannaṃ bhāsati. Yaṃ vā so atthavādī atthaṃ vadati, tena atthena saṃhitattā atthasaṃhitaṃ vācaṃ bhāsati. Na aññaṃ nikkhipitvā aññaṃ bhāsatīti vuttaṃ hoti.
179远离种子类与生物类的损害，即远离五种种子类——根种、茎种、节种、顶种、种子种，以及任何青草、树木等生物类的损害。意思是，远离以切割、破坏、烧煮等方式的摧残。一食者，即早餐与晚餐两种食。其中，早餐限于正午之前，另一种从正午之后至黎明前。因此，即使在正午前吃十次，也仍是一食者。针对此而说'一食者'。夜晚的进食为夜食，从此远离者为离夜食者。超过正午直至日落之间的进食，称为非时食，因远离此故，为离非时食者。由于不合于教法，成为障碍的观看，为观看障碍。以自己跳舞、令舞等方式，舞蹈、歌唱、音乐，乃至以令孔雀舞等方式而发生的舞蹈等，这些障碍的观看，为观看舞蹈、歌唱、音乐等障碍。因为舞蹈等，无论是自己进行，或令他人进行，或适宜观看，对比丘、比丘尼都不适宜。花鬘等中，花鬘即任何花。香即任何香料。涂香即令皮肤着色之物。其中，佩戴者称为持。填补不足处者称为装饰。以香和肤色而受用者称为庄严。处即原因。因此，凡以恶戒之心，大众进行那些戴花鬘等，从此远离，这是意思。高床即超过尺寸者。大床即不适宜的铺设，从此远离，这是意思。生金即黄金。银即钱币、铜钱、胶钱、木钱等流通之物。对这两者的接受都远离，既不拿取，不令拿取，也不接受存放之物，这是意思。
179.Bījagāmabhūtagāmasamārambhāti mūlabījaṃ, khandhabījaṃ, phaḷubījaṃ, aggabījaṃ bījabījanti pañcavidhassa bījagāmassa ceva yassa kassaci nīlatiṇarukkhādikassa bhūtagāmassa ca samārambhā. Chedanabhedanapacanādibhāvena vikopanā paṭiviratoti attho. Ekabhattikoti pātarāsabhattaṃ, sāyamāsabhattanti dve bhattāni. Tesu pātarāsabhattaṃ antomajjhanhikena paricchinnaṃ. Itaraṃ majjhanhikato uddhaṃ antoaruṇena. Tasmā antomajjhanhike dasakkhattuṃ bhuñjamānopi ekabhattikova hoti. Taṃ sandhāya vuttaṃ – ekabhattikoti. Rattiyā bhojanaṃ ratti, tato uparatoti rattūparato. Atikkante majjhanhike yāva sūriyasatthaṅgamanā bhojanaṃ vikālabhojanaṃ nāma, tato viratattā virato vikālabhojanā. Sāsanassa ananulomattā visūkaṃ paṭāṇībhūtaṃ dassananti visūkadassanaṃ. Attanā naccananaccāpanādivasena naccā ca gītā ca vāditā ca antamaso mayūranaccanāpanādivasenapi pavattānaṃ naccādīnaṃ visūkabhūtā dassanā cāti naccagītavāditavisūkadassanā. Naccādīni hi attanā payojetuṃ vā parehi payojāpetuṃ vā yuttāni passituṃ vā neva bhikkhūnaṃ na bhikkhunīnaṃ vaṭṭanti. Mālādīsu – mālāti yaṃkiñci pupphaṃ. Gandhanti yaṃkiñci gandhajātaṃ. Vilepananti chavirāgakaraṇaṃ. Tattha piḷandhanto dhāreti nāma. Ūnaṭṭhānaṃ pūrento maṇḍeti nāma. Gandhavasena chavirāgavasena ca sādiyanto vibhūseti nāma. Ṭhānaṃ vuccati kāraṇaṃ. Tasmā yāya dussīlyacetanāya tāni mālādhāraṇādīni mahājano karoti, tato paṭiviratoti attho. Uccāsayanaṃ vuccati pamāṇātikkantaṃ. Mahāsayanaṃ akappiyasanthataṃ, tato paṭiviratoti attho. Jātarūpanti suvaṇṇaṃ. Rajatanti kahāpaṇo, lohamāsako, jatumāsako, dārumāsakoti ye vohāraṃ gacchanti. Tassa ubhayassāpi paṭiggahaṇā paṭivirato, neva naṃ uggaṇhāti, na uggaṇhāpeti, na upanikkhittaṃ sādiyatīti attho.
195“接受生谷”指接受七种生谷，即稻米、稻谷、大麦、小麦、黍米、稗子、穇子。不仅接受这些谷物，比丘连触碰也不允许。“接受生肉”在此是指，除了特别允许的情况外，比丘接受生的鱼肉是不允许的，但触碰并非不允许。“接受妇女与少女”在此，“妇女”指已与男子交往者，其余称为“少女”。接受她们以及触碰她们都是不如法的。“接受奴仆”在此，仅就奴仆本身而言，接受他们是不允许的。但如果说是“我给予净人”、“我给予园丁”，则是允许的。关于山羊、绵羊等，乃至田地、地基等，如法与不如法的判定方式应依律藏来审察。其中，“田”指生长谷类作物之处，“地基”指生长豆类等作物之处，或者两者都生长之处称为“田”，为种植而尚未开垦的土地称为“地基”。此处以田地、地基为代表，池塘、水库等也包括在内。
Āmakadhaññapaṭiggahaṇāti sālivīhiyavagodhumakaṅguvarakakudrūsakasaṅkhātassa sattavidhassāpi āmakadhaññassa paṭiggahaṇā. Na kevalañca etesaṃ paṭiggahaṇameva, āmasanampi bhikkhūnaṃ na vaṭṭatiyeva. Āmakamaṃsapaṭiggahaṇāti ettha aññatra odissa anuññātā āmakamacchamaṃsānaṃ paṭiggahaṇameva bhikkhūnaṃ na vaṭṭati, no āmasanaṃ. Itthikumārikapaṭiggahaṇāti ettha itthīti purisantaragatā. Itarā kumārikā nāma. Tāsaṃ paṭiggahaṇampi āmasanampi akappiyameva. Dāsidāsapaṭiggahaṇāti ettha dāsidāsavaseneva tesaṃ paṭiggahaṇaṃ na vaṭṭati. ‘Kappiyakārakaṃ dammi’, ‘ārāmikaṃ dammī’ti evaṃ vutte pana vaṭṭati. Ajeḷakādīsupi khettavatthupariyosānesu kappiyākappiyanayo vinayavasena upaparikkhitabbo. Tattha khettaṃ nāma yasmiṃ pubbaṇṇaṃ ruhati. Vatthu nāma yasmiṃ aparaṇṇaṃ ruhati. Yattha vā ubhayampi ruhati taṃ khettaṃ. Tadatthāya akatabhūmibhāgo vatthu. Khettavatthusīsena cettha vāpitaḷākādīnipi saṅgahitāneva.
196“信使”指信使的工作，即拿着在家人所寄的信件或口信到处奔走。“被差遣”指被派往他家的短途行走。“随从”指从事这两者。因此，此处应理解为“信使、被差遣、随从”的意思。“买卖”即买和卖。关于“秤欺等”——“欺”指欺骗。其中，“秤欺”有四种：形欺、肢欺、执欺、覆欺。其中，“形欺”指将两个秤做成相同形状，收进时用大的秤，给出时用小的秤。“肢欺”指收进时用手在秤的后部按压，给出时在前部按压。“执欺”指收进时握住秤绳的根部，给出时握住顶端。“覆欺”指将秤杆挖空，内部填入铁粉，收进时将有铁粉的一端放在后部，给出时放在前部。
Dūteyyaṃ vuccati dūtakammaṃ. Gihīnaṃ pahitaṃ paṇṇaṃ vā sāsanaṃ vā gahetvā tattha tattha gamanaṃ . Pahīṇagamanaṃ vuccati paragharaṃ pesitassa khuddakagamanaṃ. Anuyogo nāma tadubhayakaraṇaṃ. Tasmā dūteyyapahīṇagamanānaṃ anugoti evamettha attho daṭṭhabbo. Kayavikkayāti kayā ca vikkayā ca. Tulākūṭādīsu – kūṭanti vañcanaṃ. Tattha tulākūṭaṃ nāma rūpakūṭaṃ, aṅgakūṭaṃ gahaṇakūṭaṃ, paṭicchannakūṭanti catubbidhaṃ hoti. Tattha rūpakūṭaṃ nāma dve tulā samarūpā katvā gaṇhanto mahatiyā gaṇhāti, dadanto khuddikāya deti. Aṅgakūṭaṃ nāma gaṇhanto pacchābhāge hatthena tulaṃ akkamati, dadanto pubbabhāge. Gahaṇakūṭaṃ nāma gaṇhanto mūle rajjuṃ gaṇhāti, dadanto agge. Paṭicchannakūṭaṃ nāma tulaṃ susiraṃ katvā anto ayacuṇṇaṃ pakkhipitvā gaṇhanto taṃ pacchābhāge karoti, dadanto aggabhāge.
197“铜器”指金钵。以此行骗称为“铜器欺”。如何行骗？先做一个金钵，再将另外两三个铜钵做成金色。然后去到某个地方，进入某个富裕家庭，说“请买金器”，当被问及价格时，他们表示愿意以更便宜的价格出售。然后，当对方问“如何能知道这些是金的”时，他们回答“你们检验后再拿”，于是将金钵在石头上摩擦，然后把所有钵都交给对方后离去。
Kaṃso vuccati suvaṇṇapāti. Tāya vañcanaṃ kaṃsakūṭaṃ. Kathaṃ? Ekaṃ suvaṇṇapātiṃ katvā aññā dve tisso lohapātiyo suvaṇṇavaṇṇā karonti, tato janapadaṃ gantvā kiñcideva aḍḍhakulaṃ 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.
198“量欺”有三种：心破、顶破、绳破。其中，“心破”发生在量取酥油、油等的时候。收进时，用底下有孔的量器，说“慢慢倒”，让很多液体漏入下面的容器中而收进；给出时，堵住孔，快速装满后给出。“顶破”发生在量取芝麻、米等的时候。收进时，慢慢将顶部堆高后收进；给出时，快速装满后削平顶部给出。“绳破”发生在丈量田地、地基的时候。未得贿赂者，丈量时会把不大的田地量成大的。
Mānakūṭaṃ nāma hadayabhedasikhābhedarajjubhedavasena tividhaṃ hoti. Tattha hadayabhedo sappitelādiminanakāle labbhati. Tāni hi gaṇhanto heṭṭhā chiddena 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. Dadanto vegena pūretvā sikhaṃ chindanto deti. Rajjubhedo khettavatthuminanakāle labbhati. Lañjaṃ alabhantā hi khettaṃ amahantampi mahantaṃ katvā minanti.
199关于“敲诈等”——“敲诈”指为了将无主之物变成有主而收受贿赂。“欺骗”指以种种手段欺骗他人。这里有一个事例：据说有个猎人抓了一只鹿和一只小鹿回来。一个骗子问他：“喂，鹿值多少钱？小鹿值多少钱？”猎人回答：“鹿值两迦哈波那，小鹿值一迦哈波那。”骗子给了一迦哈波那，拿了小鹿，走了一小段路又折返，说：“喂，我不要小鹿了，把鹿给我吧。”猎人说：“那你给两迦哈波那。”骗子说：“喂，我不是先给了一迦哈波那吗？”猎人答：“是的，给了。”骗子说：“那把小鹿还你，这样，那一迦哈波那和这只值一迦哈波那的小鹿，加起来就是两迦哈波那了。”猎人觉得“他说得有道理”，于是收下小鹿，把鹿给了他。
Ukkoṭanādīsu – ukkoṭananti assāmike sāmike kātuṃ lañjaggahaṇaṃ. Vañcananti 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 kahāpaṇaṃ datvā migapotakaṃ gahetvā thokaṃ gantvā nivatto , ‘‘na me bho migapotakena attho, migaṃ me dehī’’ti āha. Tena hi ‘‘dve kahāpaṇe dehī’’ti. So āha – ‘‘nanu te, bho, mayā paṭhamaṃ eko kahāpaṇo dinno’’ti? ‘‘Āma dinno’’ti. Idampi migapotakaṃ gaṇha, evaṃ so ca kahāpaṇo ayañca kahāpaṇagghaṇako migapotakoti dve kahāpaṇā bhavissantīti. So ‘‘kāraṇaṃ vadatī’’ti sallakkhetvā migapotakaṃ gahetvā migaṃ adāsīti.
200“欺诈”指通过诡计或幻术，将非装饰品说成装饰品，将非宝石说成宝石，将非金说成金，以伪品进行欺骗。“曲行”即弯曲不正的行为。这是对上述敲诈等行为的统称。因此，此处应理解为“敲诈曲行、欺骗曲行、欺诈曲行”的意思。有些人将“展示一物而交付另一物”称为“曲行”，但这已包含在“欺骗”之中。
Nikatīti yogavasena vā māyāvasena vā apāmaṅgaṃ pāmaṅganti, amaṇiṃ maṇīti, asuvaṇṇaṃ suvaṇṇanti katvā patirūpakena vañcanaṃ. Sāciyogoti kuṭilayogo. Etesaṃyeva ukkoṭanādīnametaṃ nāmaṃ. Tasmā ukkoṭanasāciyogo vañcanasāciyogo nikatisāciyogoti evamettha attho daṭṭhabbo. Keci aññaṃ dassetvā aññassa parivattanaṃ ‘sāciyogo’ti vadanti. Taṃ pana vañcaneneva saṅgahitaṃ.
201关于“砍断等”——“砍断”指砍手等。“杀”指杀害。“缚”指用绳索等捆绑。“掠夺”有两种：雪掠夺和丛林掠夺。在降雪时节，被雪遮蔽而抢劫行路之人，这是雪掠夺；被丛林等遮蔽而抢劫，这是丛林掠夺。“抢劫”指对村庄、城镇等进行掠夺。“暴力行为”指凶暴的行为，即进入房屋，将刀抵在人们胸口，夺取想要的物品。如此，他远离砍断……乃至暴力行为。
Chedanādīsu – chedananti hatthacchedanādi. Vadhoti māraṇaṃ. Bandhoti rajjubandhanādīhi bandhanaṃ. Viparāmosoti himaviparāmoso, gumbaviparāmosoti duvidho. Yañhi himapātasamaye himena paṭicchannā hutvā maggappaṭipannaṃ janaṃ musanti, ayaṃ himaviparāmoso. Yaṃ gumbādīhi paṭicchannā musanti, ayaṃ gumbaviparāmoso. Ālopo vuccati gāmanigamādīnaṃ vilopakaraṇaṃ. Sahasākāroti sāhasikakiriyā. Gehaṃ pavisitvā manussānaṃ ure satthaṃ ṭhapetvā icchitabhaṇḍaggahaṇaṃ. Evametasmā chedana…pe… sahasākārā paṭivirato hoti.
180他成为知足者：他在四种资具上，以十二种方式具足随得资具的知足。仅以护身者为：仅以维持身体之物。仅以护腹者为：仅以维持腹部之物。他持取后便离去：比丘持取所有八种仅属资具之物后，将其系于身上后便离去。他没有‘我的寺院、我的周边区域、我的侍者’这样的执著或系缚。他如同离弦之箭脱离箭囊，又如离群之象，随其所欲地受用住处、林丛、树下、林野、山窟，独自站立，独自安坐。于一切威仪中，独自一人，无有第二者。
180.So santuṭṭho hotīti so catūsu paccayesu dvādasavidhena itarītarapaccayasantosena samannāgato hoti. Kāyaparihārikenāti kāyaṃ pariharaṇamattakena. Kucchiparihārikenāti kucchipariharaṇamattakena. Samādāyeva pakkamatīti aṭṭhavidhaṃ bhikkhu parikkhāramattakaṃ sabbaṃ gahetvāva kāyapaṭibaddhaṃ katvāva gacchati. ‘‘Mama vihāro pariveṇaṃ upaṭṭhāko’’ti saṅgo vā baddho vā na hoti. So jiyā muttasaro viya yūthā pakkanto, mattahatthī viya icchiticchitaṃ senāsanaṃ vanasaṇḍaṃ rukkhamūlaṃ vanapatthaṃ pabbhāraṃ paribhuñjanto ekova tiṭṭhati, ekova nisīdati. Sabbiriyāpathesu ekova adutiyo.
203“于四方无碍且无嗔，”
‘‘Cātuddiso appaṭigho ca hoti,
204“随所得而满足；”
Santussamāno itarītarena;
205“于诸危难中堪忍无畏，”
Parissayānaṃ sahitā achambhī,
206“应如犀牛角般独自游行。”
Eko care khaggavisāṇakappo’’ti. (su. ni. 42);
207如此成就了所描述的犀牛角般的状态。
Evaṃ vaṇṇitaṃ khaggavisāṇakappataṃ āpajjati.
208现在为了以譬喻阐明其义，说“譬如”等语。其中，“有翼者”指鸟，即具有翅膀的鸟。“飞”指飞起。此处略义为：所谓鸟，知道“在某处有树果实成熟”后，从各处飞来，以爪、翼、喙等刺穿、抖落其果实而食。它们不会想“这是今天的，这是明天的”。当果实耗尽后，它们既不为树设置守护，也不在那里留下羽毛、爪或喙。然后，它们对那棵树无所顾恋，随心所欲地飞向任何方向，各自负翼而去。同样地，这位比丘无系着、无顾恋地离去，因此说“持取后便离去”。“以圣者”指以无过失者。“内”指自身之中。“无过患之乐”指无过失之乐。
Idāni tamatthaṃ upamāya sādhento, ‘‘seyyathāpī’’tiādimāha. Tattha pakkhī sakuṇoti pakkhayutto sakuṇo. Ḍetīti uppatati. Ayaṃ panettha saṅkhepattho – sakuṇo nāma ‘‘asukasmiṃ padese rukkho paripakkaphalo’’ti ñatvā nānādisāhi āgantvā nakhapakkhatuṇḍādīhi tassa phalāni vijjhantā vidhunantā khādanti. ‘‘Idaṃ ajjatanāya, idaṃ svātanāya bhavissatī’’ti tesaṃ na hoti. Phale pana khīṇe neva rukkhassa ārakkhaṃ ṭhapenti, na tattha pattaṃ vā nakhaṃ vā tuṇḍaṃ vā ṭhapenti. Atha kho tasmiṃ rukkhe anapekkho hutvā yo yaṃ disābhāgaṃ icchati, so tena sapattabhārova uppatitvā gacchati. Evameva ayaṃ bhikkhu nissaṅgo nirapekkhoyeva pakkamati, tena vuttaṃ samādāyeva pakkamatīti. Ariyenāti niddosena. Ajjhattanti sake attabhāve. Anavajjasukhanti niddosasukhaṃ.
181“他以眼见色后”：这位具足此圣戒蕴的比丘，以眼识见色后，这是其义。其余语句中应说之义，皆如前文所述。“无染之乐”指不被烦恼玷污之乐。亦说为“无散乱之乐”。因为根律仪之乐，于所见等中仅以所见等状态而转起，故为无散乱。
181.So cakkhunā rūpaṃ disvāti so iminā ariyena sīlakkhandhena samannāgato bhikkhu cakkhuviññāṇena rūpaṃ passitvāti attho. Sesapadesupi yaṃ vattabbaṃ, taṃ sabbaṃ heṭṭhā vuttameva. Abyāsekasukhanti kilesehi anavasittasukhaṃ. Avikiṇṇasukhantipi vuttaṃ. Indriyasaṃvarasukhañhi diṭṭhādīsu diṭṭhamattādivasena pavattatāya avikiṇṇaṃ hoti.
182“他于前进、返回时”：这位具足六根（包括意根）防护的比丘，于前进、返回等七种场合，以正念正知而成为正知而行者。其中应说之义，皆如《分别论·禅那分别》中所述。
182.Soabhikkante paṭikkanteti so manacchaṭṭhānaṃ indriyānaṃ saṃvarena samannāgato bhikkhu imesu abhikkantapaṭikkantādīsu sattasu ṭhānesu satisampajaññavasena sampajānakārī hoti. Tattha yaṃ vattabbaṃ siyā, taṃ jhānavibhaṅge vuttameva.
211“他以此……”等语，是为了说明什么？是为了说明森林住者的资具成就。因为若这四种资具不存在，他的森林住便不能成功，他会陷入与畜生或林居者交谈的境地。住在森林中的天神们会发出恐怖的声音：“这种恶比丘住在森林中有何用？”他们会用手拍打头部，做出逃跑的样子。恶名会传播：“某比丘进入森林后，做了这样那样的恶行。”然而，若这四种资具存在，他的森林住便能成功。因为他省察自己的戒时，不见任何黑点或污点，生起喜悦，从坏灭、衰灭的角度观察它，便进入圣者之地。住在森林中的天神们心生欢喜，称赞其德。他的名声如滴入水中的油滴般广泛传播。“远离”等词，其义如前所述。“他如此于心得定……乃至……了知随业而趣的众生”：在此范围内应说之义，皆如《清净道论》中所述。
So iminā cātiādinā kiṃ dasseti? Araññavāsassa paccayasampattiṃ dasseti. Yassa hi ime cattāro paccayā natthi , tassa araññavāso na ijjhati, tiracchānagatehi vā vanacarakehi vā saddhiṃ vattabbataṃ āpajjati. Araññe adhivatthā devatā ‘‘kiṃ evarūpassa pāpabhikkhuno araññavāsenā’’ti bheravaṃ saddaṃ sāventi. Hatthehi sīsaṃ paharitvā palāyanākāraṃ karonti . ‘‘Asuko bhikkhu araññaṃ pavisitvā idañcidañca pāpakammaṃ akāsī’’ti ayaso pattharati. Yassa panete cattāro paccayā atthi, tassa araññavāso ijjhati. So hi attano sīlaṃ paccavekkhanto kiñci kāḷakaṃ vā tilakaṃ vā apassanto pītiṃ uppādetvā taṃ khayato vayato sammasanto ariyabhūmiṃ okkamati. Araññe adhivatthā devatā attamanā vaṇṇaṃ bhāsanti. Itissa udake pakkhittatelabindu viya yaso vitthāriko hoti. Vivittantiādīni heṭṭhā vuttatthāneva. So evaṃ samāhite citte…pe… yathākammūpage satte pajānātīti ettake ṭhāne yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge vuttameva.
185“他如此于心得定”：就第三明而言，应知此指作为观禅基础的第四禅心。“为了漏尽智”：即为了阿罗汉道智。因为阿罗汉道能灭尽诸漏，故称为漏尽。而此智属于彼道，故如此说。“将心导向”：指将观禅心导向。“他如实了知‘此是苦’”等：他以自相、共相的通达，如实了知、通达所有苦谛：“苦仅有此量，无过于此。”他如实了知、通达：生起此苦的渴爱——此是苦集；此二者到达某处而灭尽，彼处即它们的无转起、涅槃——此是苦灭；以及能证得彼的圣道——此是导向苦灭之行。应以自相、共相的通达而如实了知、通达——应如此理解其义。
185. Tatiyavijjāya so evaṃ samāhite citteti vipassanāpādakaṃ catutthajjhānacittaṃ veditabbaṃ. Āsavānaṃ khayañāṇāyāti arahattamaggañāṇatthāya. Arahattamaggo hi āsavānaṃ vināsanato āsavānaṃ khayoti vuccati. Tatra cetaṃ ñāṇaṃ tappariyāpannattāti. Cittaṃ abhininnāmetīti vipassanācittaṃ abhinīharati. So idaṃ dukkhanti evamādīsu – ‘‘ettakaṃ dukkhaṃ, na ito bhiyyo’’ti sabbampi dukkhasaccaṃ sarasalakkhaṇappaṭivedhena yathābhūtaṃ pajānāti, paṭivijjhati. Tassa ca dukkhassa nibbattikaṃ taṇhaṃ – ayaṃ dukkhasamudayoti; tadubhayampi yaṃ ṭhānaṃ patvā nirujjhati, taṃ tesaṃ appavattiṃ nibbānaṃ – ayaṃ dukkhanirodhoti; tassa ca sampāpakaṃ ariyamaggaṃ – ayaṃ dukkhanirodhagāminī paṭipadāti sarasalakkhaṇapaṭivedhena yathābhūtaṃ pajānāti, paṭivijjhatīti – evamattho veditabbo.
213如此从自性上显示了诸谛之后，现在为了从烦恼的角度以教说方式显示，而说“此等诸漏”等。对于他这样知、这样见者，即对于这样知、这样见的人，开示了与观智一起达到顶点的道。所谓“欲漏”，即从欲漏（解脱）。以“解脱”显示道刹那；以“已解脱”显示果刹那。因为在道刹那心解脱，在果刹那成为已解脱。以“于已解脱有‘已解脱’之智”显示省察智。以“生已尽”等显示他的阶位。因为他以彼智省察时，了知“生已尽”等。“已住”的意思是已出离、已遍住、已作、已行、已究竟。“梵行”指道梵行。因为凡夫善人与七位有学一起，称为住于梵行；漏尽者则是已出离住者。因此他省察自己的梵行住时，了知“梵行已住”。“应作已作”的意思是：对于四谛，通过四道，以遍知、断除、证悟、修习的方式，十六种应作之事皆已究竟。因为凡夫善人等作彼事，而漏尽者是应作已作者。因此他省察自己的应作之事时，了知“应作已作”。“不再有如此状态”的意思是：了知“现在不再有为了如此状态、为了如此十六种事的状态、或为了烦恼灭尽而修习道的必要”。
Evaṃ sarūpato saccāni dassetvā idāni kilesavasena pariyāyato dassento ime āsavātiādimāha. Tassa evaṃ jānato evaṃpassatoti tassa evaṃ jānantassa evaṃ passantassa saha vipassanāya koṭippattaṃ maggaṃ katheti. Kāmāsavāti kāmāsavato. Vimuccatīti iminā maggakkhaṇaṃ dasseti. Vimuttasminti iminā phalakkhaṇaṃ dasseti. Maggakkhaṇe hi cittaṃ vimuccati, phalakkhaṇe vimuttaṃ hoti. Vimuttasmiṃ vimuttamiti ñāṇanti iminā paccavekkhaṇañāṇaṃ dasseti. Khīṇā jātītiādīhi tassa bhūmiṃ. Tena hi ñāṇena so paccavekkhanto ‘khīṇā jātī’tiādīni pajānāti. Vusitanti vuṭṭhaṃ parivuṭṭhaṃ kataṃ caritaṃ niṭṭhitanti attho. Brahmacariyanti maggabrahmacariyaṃ. Puthujjanakalyāṇakena hi saddhiṃ satta sekkhā brahmacariyavāsaṃ vasanti nāma. Khīṇāsavo vuṭṭhavāso. Tasmā so attano brahmacariyavāsaṃ paccavekkhanto vusitaṃ brahmacariyanti pajānāti. Kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanāvasena soḷasavidhampi kiccaṃ niṭṭhāpitanti attho. Puthujjanakalyāṇakādayo hi taṃ kiccaṃ karonti; khīṇāsavo katakaraṇīyo. Tasmā so attano karaṇīyaṃ paccavekkhanto. ‘‘Kataṃ karaṇīya’’nti pajānāti. Nāparaṃ itthattāyāti ‘‘idāni puna etthabhāvāya evaṃ soḷasakiccabhāvāya kilesakkhayāya vā maggabhāvanākiccaṃ natthī’’ti pajānāti.
186186. 于有贪等中——“未断”是指：或以镇伏断、或以彼分断、或以正断而未断。
186. Sarāgādīsu – appahīnoti vikkhambhanappahānena vā tadaṅgappahānena vā samucchedappahānena vā appahīno.
187187. 于“是得者”等中——“得者”指获得后住立于得。“内心寂止”指于自己内在的、称为内自的心中所生起的寂止。“增上慧法观”指于称为增上慧的诸蕴法上，以无常等门转起的观。“与色俱行”指以色相为所缘的色界等至。“与无色俱行”指非以色相为所缘的无色等至。于此，第一是八等至得者凡夫；第二是干观圣弟子；第三是八等至得者圣弟子；第四应知为世间大众。
187.Lābhī hotītiādīsu – lābhīti lābhavā paṭilabhitvā ṭhito. Ajjhattaṃ cetosamathassāti niyakajjhattasaṅkhāte attano citte uppannassa cetosamathassa. Adhipaññādhammavipassanāyāti adhipaññāsaṅkhātāya khandhadhammesu aniccādivasena pavattāya vipassanāya. Rūpasahagatānanti rūpanimittārammaṇānaṃ rūpāvacarasamāpattīnaṃ. Arūpasahagatānanti na rūpanimittārammaṇānaṃ arūpasamāpattīnaṃ. Ettha ca paṭhamo aṭṭhasamāpattilābhī puthujjano. Dutiyo sukkhavipassakaariyasāvako. Tatiyo aṭṭhasamāpattilābhī ariyasāvako. Catuttho lokiyamahājano veditabbo.
188188. 于顺流者等中——“顺流者”指随顺轮回之流者，应知为沉没于轮回之流的凡夫。“逆流者”指逆流而行者，这是对不顺流而行、而逆流而行者的称呼。“亦不作恶业”指不违犯制戒而作。“即使与苦俱、与忧俱”指当烦恼现起时，与所生之苦忧一起。“圆满”指三学中无一缺少。“清净”指无随烦恼。“梵行”指最胜行。以此方式，说到了须陀洹与斯陀含。问：“那么他们哭着行梵行吗？”答：“是的，他们以烦恼之哭而哭着行，名为行。”具戒的凡夫比丘也摄在此中。
188. Anusotagāmīādīsu – anusotagāmīti vaṭṭasotaṃ anugato, vaṭṭasote nimuggo puthujjano veditabbo. Paṭisotagāmīti paṭisotagamano . Anusotaṃ agantvā paṭisotaṃ gacchantassetaṃ adhivacanaṃ. Pāpañca kammaṃ na karotīti paññattaṃ vītikkamanto na karoti. Sahāpi dukkhena sahāpi domanassenāti kilesapariyuṭṭhāne sati uppannena dukkhadomanassena saddhimpi. Paripuṇṇanti tissannaṃ sikkhānaṃ ekāyapi anūnaṃ. Parisuddhanti nirupakkilesaṃ. Brahmacariyanti seṭṭhacariyaṃ. Iminā vārena sotāpannasakadāgāmino kathitā. Kiṃ pana te rudantā brahmacariyaṃ carantīti? Āma. Kilesarodanena rudantā caranti nāma. Sīlasampanno puthujjanabhikkhupi ettheva saṅgahito.
217所谓“立定”，是指具足坚定的本性。所谓“不再来者”，是指在欲、嗔的染污心不动摇，并且在此世界中不再退转的稳固状态。所谓“越过”，是指超越了渴爱之流。所谓“登彼岸”，是指到达涅槃这一彼岸境界。所谓“立于地”，是指在阿拉汉果位的成立之地上安住。所谓“心解脱”，是指获得果位的定境；所谓“慧解脱”，是指获得果证的智慧。这就是说：“断尽所有染污，超越彼岸，在果位稳立的婆罗门”即称之为婆罗门。因其远离外在的恶业故而被称为婆罗门。
Ṭhitattoti ṭhitasabhāvo. Anāgāmīti kāmarāgabyāpādehi akampanīyacittatāya ca tamhā lokā anāvattidhammatāya ca ṭhitasabhāvo nāma. Tiṇṇoti taṇhāsotaṃ uttiṇṇo. Pāraṅgatoti nibbānapāraṃ gato. Thale tiṭṭhatīti arahattaphalasamāpattithale tiṭṭhati. Cetovimuttinti phalasamādhiṃ. Paññāvimuttinti phalañāṇaṃ. Ayaṃ vuccatīti ayaṃ khīṇāsavo ‘‘tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo’’ti vuccati. Bāhitapāpatāya hi esa brāhmaṇo nāma.
189189. 于少闻等中——“少闻”指于九分教中仅闻少许。“未解义、未解法而法随法行”指虽知注释书与巴利圣典，却未行出世间法的随顺法之前分行道。以此方式，一切处应知其义。
189. Appassutādīsu – appakaṃ sutaṃ hotīti navaṅge satthusāsane kiñcideva thokaṃ sutaṃ hoti. Na atthamaññāya, na dhammamaññāya dhammānudhammapaṭipanno hotīti aṭṭhakathañca pāḷiñca jānitvā lokuttaradhammassa anurūpadhammaṃ pubbabhāgapaṭipadaṃ paṭipanno na hoti. Iminā nayena sabbattha attho veditabbo.
190190. 于不动沙门等中——“不动沙门”即沙门不动，“摩”字是连音词，意为不动摇的沙门、坚固的沙门。“此被称为”指此须陀洹因以生于教中的信而住立，故被称为“不动沙门”。斯陀含则因染着烦恼的存在，被称为“沙门红莲”，此处说红莲之义即红义。阿那含因无称为欲贪的染着烦恼，被称为“沙门白莲”，此处说白莲之义即白义。漏尽者则因无有令心僵硬之烦恼，于诸沙门中被称为“沙门柔软者”，且以少苦之义，此亦即是沙门柔软者。
190. Samaṇamacalādīsu – samaṇamacaloti samaṇaacalo, makāro padasandhikaro. Niccalasamaṇo, thirasamaṇoti attho . Ayaṃ vuccatīti ayaṃ sotāpanno sāsane mūlajātāya saddhāya patiṭṭhitattā ‘samaṇamacalo’ti vuccati. Sakadāgāmī pana rajjanakilesassa atthitāya samaṇapadumoti vutto. Rattaṭṭho hi idha padumaṭṭho nāmāti vuttaṃ. Anāgāmī kāmarāgasaṅkhātassa rajjanakilesassa natthitāya samaṇapuṇḍarīkoti vutto. Paṇḍaraṭṭho hi idha puṇḍarīkaṭṭho nāmāti vuttaṃ . Khīṇāsavo ca thaddhabhāvakarānaṃ kilesānaṃ abhāvena samaṇesu samaṇasukhumālo nāmāti vutto. Appadukkhaṭṭhenapi cesa samaṇasukhumāloyevāti.
224四法解说之注释。
Catukkaniddesavaṇṇanā.
2205. 五法解说之注释
5. Pañcakaniddesavaṇṇanā
191191. 在五种人中——此处，是指在前面以“他既造作又追悔”等方式所举出的人中。所谓“那即是”，即指此人。“造作”一词，在此处用于业的行为、伤害、精进、破坏、犯戒等义。正如该词在“凡任何苦的生起，一切皆以造作为缘”（《经集》748）中，用于业；在“大祭祀、大造作，那些并无大果报”（《增支部》4.39）中，用于行为；在“为了沙门乔达摩而杀害生命”（《中部》2.51-52）中，用于伤害；在“应精进、应出离、应致力于佛陀的教法”（《相应部》1.185）中，用于精进；在“他远离损害种子类和植物类”（《长部》1.10, 194；《中部》1.293）中，用于破坏。然而，在“他既造作又追悔”（《增支部》5.142）这一句中，此词用于犯戒。因此，以犯戒为义，他既犯戒，又因此缘而生追悔，这就是此处的意思。
191. Pañcake – tatrāti tesu ‘‘ārabhati ca vippaṭisārī ca hotī’’tiādinā nayena heṭṭhā uddiṭṭhapuggalesu. Yvāyanti yo ayaṃ. Ārabhatīti ettha ārambhasaddo kammakiriyāhiṃsanavīriyavikopanāpattivītikkamesu vattati. Tathā hesa ‘‘yaṃkiñci dukkhaṃ sambhoti, sabbaṃ ārambhapaccayā’’ti (su. ni. 748) kamme āgato. ‘‘Mahāyaññā mahārambhā, na te honti mahapphalā’’ti (a. ni. 4.39) kiriyāyaṃ. ‘‘Samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhantī’’ti (ma. ni. 2.51-52) hiṃsane. ‘‘Ārabhatha, nikkhamatha, yuñjatha buddhasāsane’’ti (saṃ. ni. 1.185) vīriye. ‘‘Bījagāmabhūtagāmasamārambhā paṭivirato hotī’’ti (dī. ni. 1.10, 194; ma. ni. 1.293) vikopane. ‘‘Ārabhati ca vippaṭisārī ca hotī’’ti (a. ni. 5.142) ayaṃ pana āpattivītikkame āgato. Tasmā āpattivītikkamavasena ārabhati ceva tappaccayā vippaṭisārī ca hotīti ayamettha attho.
222“不如实了知”是指由于未证得，故不如其自性而了知。“于其处”是指于彼处，即此人所达到的那个阶段，已生的诸恶不善法无余灭尽的意思。那么，达到什么阶段，那些法才灭尽呢？是阿罗汉道。然而，对于已证果者，那些法才称为已灭尽。虽然如此，应知此处是依道的作用而说果。“由造作而生”是指由犯戒而生。“由追悔而生”是指从追悔而生。“增长”是指通过一再地生起而增长。“善哉”是恳请之善语。这是说：“即使尊者至今尚有违犯，尽管如此，我们仍恳请尊者：‘对于应发露的，以发露；对于应出罪的，以出罪；对于应公开的，以公开；舍弃由造作而生的诸漏；以观察住于清净处的状态，去除、驱除由追悔而生的诸漏后，应修习观的心与观的慧。’”“以此第五种人”是指以此第五种漏尽者。“将成为同等”是指以出世间功德而成为同等，即如此，漏尽者应如此教诫的意思。
Yathābhūtaṃ nappajānātīti anadhigatattā yathāsabhāvato na jānāti. Yatthassāti yasmiṃ assa, yaṃ ṭhānaṃ patvā etassa puggalassa uppannā pāpakā akusalā dhammā aparisesā nirujjhantīti attho. Kiṃ pana patvā te nirujjhantīti? Arahattamaggaṃ. Phalappattassa pana niruddhā nāma honti. Evaṃ santepi idha maggakiccavasena phalameva vuttanti veditabbaṃ. Ārambhajāti āpattivītikkamasambhavā. Vippaṭisārajāti vippaṭisārato jātā. Pavaḍḍhantīti punappunaṃ uppajjanena vaḍḍhanti. Sādhūti āyācanasādhu. Idaṃ vuttaṃ hoti – yāva aparaddhañca vata āyasmatā, evaṃ santepi mayaṃ āyasmantaṃ yācāma – ‘‘desetabbayuttakassa desanāya, vuṭṭhātabbayuttakassa vuṭṭhānena, āvikātabbayuttakassa āvikiriyāya, ārambhaje āsave pahāya, suddhante ṭhitabhāvapaccavekkhaṇena vippaṭisāraje āsave paṭivinodetvā nīharitvā vipassanācittañceva vipassanāpaññañca bhāvetū’’ti. Amunā pañcamena puggalenāti etena pañcamena khīṇāsavapuggalena. Samasamo bhavissatīti lokuttaraguṇehi samabhāveneva samo bhavissatīti evaṃ khīṇāsavena ovaditabboti attho.
223“造作而不追悔”是指他犯戒，但为了出罪而寻求同分的比丘，因此不追悔。然而在《增支部注释》中说：“由于已出罪，故不追悔。”“不造作而追悔”是指他不犯戒，但由于对律的制定不精通，于无犯处生起犯想而追悔。然而在《增支部注释》中说：“曾犯过一次戒，由此出罪后，虽然此后不再犯，但不能去除追悔。”“不造作亦不追悔”是指他既不犯戒，也不追悔。那么，这是什么样的人呢？是舍弃精进的人。因为他想：“我在此佛陀时代入般涅槃做什么？我将在未来弥勒正等觉佛陀的时代入般涅槃。”如此，他即使戒清净，也不修习行道。对于他，也应如此教诫：“尊者为何放逸而住？凡夫的去处是不定的。尊者即使能得见弥勒正等觉佛陀，也可能不得见，因此，为了阿罗汉果，请修习观。”其余一切处，应依已说的方法了知。
Ārabhati na vippaṭisārī hotīti āpattiṃ āpajjati. Taṃ pana desetuṃ sabhāgapuggalaṃ pariyesati. Tasmā na vippaṭisārī hoti. Aṅguttaraṭṭhakathāyaṃ pana ‘‘vuṭṭhitattā na vippaṭisārī hotī’’ti vuttaṃ. Na ārabhati vippaṭisārī hotīti āpattiṃ nāpajjati, vinayapaññattiyaṃ pana akovidattā anāpattiyaṃ āpattisaññī hutvā vippaṭisārī hoti. Aṅguttaraṭṭhakathāyaṃ pana ‘‘sakiṃ āpattiṃ āpajjitvā tato vuṭṭhāya pacchā kiñcāpi nāpajjati, vippaṭisāraṃ pana vinodetuṃ na sakkotī’’ti vuttaṃ. Na ārabhati na vippaṭisārī hotīti neva āpattiṃ āpajjati, na vippaṭisārī hoti. Katamo panesa puggaloti? Ossaṭṭhavīriyapuggalo. So hi ‘‘kiṃ me imasmiṃ buddhakāle parinibbānena, anāgate metteyyasammāsambuddhakāle parinibbāyissāmī’’ti visuddhasīlopi paṭipattiṃ na pūreti. Sopi ‘‘kimatthaṃ āyasmā pamatto viharati puthujjanassa nāma gati anibaddhā. Āyasmā hi metteyyasammāsambuddhassa sammukhabhāvaṃ labheyyapi na labheyyāpīti arahattatthāya vipassanaṃ bhāvehī’’ti ovaditabbova. Sesaṃ sabbattha vuttanayeneva veditabbaṃ.
192192. 在“给予后而轻视”等之中——有一位比丘有大福德，是四资具的获得者。他得到衣服等后，向另一位少福者询问是否需要。那位比丘即使在他一再询问下，也还是接受。于是，另一位比丘稍起嗔心，想使他感到羞愧，便说：“此人凭自己的能力得不到衣服等，是依靠我们才得到的。”这样的人名为“给予后而轻视”。另有一人与另一人同住两三年，先前尊重那人，后来随着时间推移，不再恭敬，座前不起身，也不去侍奉。这样的人名为“以共住而轻视”。
192. Datvā avajānātītiādīsu – eko bhikkhu mahāpuñño catupaccayalābhī hoti. So cīvarādīni labhitvā aññaṃ appapuññaṃ āpucchati. Sopi tasmiṃ punappunaṃ āpucchantepi gaṇhātiyeva. Athassa itaro thokaṃ kupito hutvā maṅkubhāvaṃ uppādetukāmo vadati – ‘‘ayaṃ attano dhammatāya cīvarādīni na labhati, amhe nissāya labhatī’’ti. Evaṃ puggalo datvā avajānāti nāma. Eko pana ekena saddhiṃ dve tīṇi vassāni vasanto pubbe taṃ puggalaṃ garuṃ katvā pacchā gacchante gacchante kāle cittīkāraṃ na karoti, āsanāpi na vuṭṭhāti, upaṭṭhānampi na gacchati. Evaṃ puggalo saṃvāsena avajānāti nāma.
225“初即信受之口”是指从一开始就信受之口，即于第一句话便安立其口的意思。“心倾向”是指有信仰。此处的方法如下：有一人，对于一位实为如法的比丘，却说“此人不如法”，他听了之后便以此为定论。后来，另一位同分的比丘说“此人如法”，他也不接受其言，而执取前一位比丘的话，说：“那位某某曾对我们说‘此人不如法’。”又有一人，对于一位恶戒者，却说“此人有戒”。他相信了那人的话，后来另一位比丘说：“这位比丘不如法，他不适合接近你们。”他也不接受其言，而只执取前者的話。又有一人，听到赞叹便接受，听到毁谤也接受。此人也名为“初即信受之口”。“应信受之口”是指无论听到什么，便在那上面安立其口的意思。
Ādheyyamukhoti ādito dheyyamukho. Paṭhamavacanasmiṃyeva ṭhapitamukhoti attho. Adhimuccitā hotīti saddhātā hoti. Tatrāyaṃ nayo – eko puggalo sāruppaṃyeva bhikkhuṃ ‘asāruppo eso’ti katheti, taṃ sutvā esa niṭṭhaṃ gacchati. Puna aññena sabhāgena bhikkhunā ‘sāruppo aya’nti vuttepi tassa vacanaṃ na gaṇhāti ‘‘asukena nāma ‘asāruppo aya’nti amhākaṃ kathita’’nti purimabhikkhunova kathaṃ gaṇhāti. Aparopissa dussīlaṃ ‘sīlavā’ti katheti. Tassa vacanaṃ saddahitvā puna aññena ‘‘asāruppo esa bhikkhu, nāyaṃ tumhākaṃ santikaṃ upasaṅkamituṃ yutto’’ti vuttopi tassa vacanaṃ aggahetvā purimasseva kathaṃ gaṇhāti. Aparo vaṇṇampi kathitaṃ gaṇhāti, avaṇṇampi kathitaṃ gaṇhātiyeva. Ayampi ādheyyamukhoyeva nāma. Ādhātabbamukho yaṃ yaṃ suṇāti, tattha tattha ṭhapitamukhoti attho.
226“动摇”是指由于信等心所仅短暂安住，因不信等而动摇，故为动摇。“少信”是指信少、信不圆满。其余诸词亦同此理。然而在此处，依一再亲近之义，信即为爱敬。爱是信爱，家居爱亦可。净信即是信净。如此，人是动摇的，即因少信等而名为动摇之人。犹如姜黄之色、如谷堆中被捣击的木桩、如置于马背上的葫芦，其心无固定之处，须臾间生信，须臾间嗔怒。
Loloti saddhādīnaṃ ittarakālaṭṭhitikattā assaddhiyādīhi lulitabhāvena lolo. Ittarasaddhoti parittasaddho, aparipuṇṇasaddho. Sesesupi eseva nayo. Ettha pana punappunaṃ bhajanavasena saddhāva bhatti. Pemaṃ saddhāpemaṃ gehasitapemampi vaṭṭati. Pasādo saddhāpasādova. Evaṃ puggalo lolo hotīti evaṃ ittarasaddhāditāya puggalo lolo nāma hoti. Haliddirāgo viya , thusarāsimhi koṭṭitakhāṇuko viya, assapiṭṭhiyaṃ ṭhapitakumbhaṇḍaṃ viya ca anibaddhaṭṭhāno muhuttena pasīdati, muhuttena kuppati.
227【愚痴无明者】愚痴者，因无智的状态而愚钝，因不清明的状态而无明。意思是“大愚痴者”。
Mando momūhoti aññāṇabhāvena mando avisadatāya momūho. Mahāmūḷhoti attho.
193193. 在战士生活等比喻中——所谓战士生活，是以战争为生者。尘聚，指因象、马等的足踏而破碎的地面升起的尘团。不能稳固，指不能稳固地站立。忍受尘聚，指即使见到尘团也能忍耐。旗顶，指在象、马背上或车上所竖起旗帜的顶端。喧噪，指象、马、车等以及军队的高声大叫。在交战中，指在相遇时即使微小的打击。被杀伤，指被困扰，遭受损害。被破坏，指遭受失败，失去正常状态。忍受交战，指即使遭受两三次打击也能忍受、忍耐。就在那战场之首，指就在那胜利营寨之处。居住，指征服后大约居住七天。什么原因呢？为了照料受伤者的伤口，以及了解已完成任务者的殊胜而给予职位，并享受统治之乐。
193. Yodhājīvūpamesu – yodhājīvāti yuddhūpajīvino. Rajagganti hatthiassādīnaṃ pādappahārabhinnāya bhūmiyā uggataṃ rajakkhandhaṃ. Na santhambhatīti santhambhitvā ṭhātuṃ na sakkoti. Sahati rajagganti rajakkhandhaṃ disvāpi adhivāseti. Dhajagganti hatthiassādipiṭṭhesu vā rathesu vā ussāpitānaṃ dhajānaṃ aggaṃ. Ussāraṇanti hatthiassarathādīnañceva balakāyassa ca uccāsaddamahāsaddaṃ. Sampahāreti samāgate appamattakepi pahāre. Haññatīti vihaññati, vighātaṃ āpajjati. Byāpajjatīti vipattiṃ āpajjati, pakatibhāvaṃ jahati. Sahati sampahāranti dve tayo pahāre patvāpi sahati, adhivāseti . Tameva saṅgāmasīsanti tameva jayakhandhāvāraṭṭhānaṃ. Ajjhāvasatīti sattāhamattaṃ abhibhavitvā āvasati. Kiṃ kāraṇā? Laddhappahārānaṃ pahārajagganatthañceva katakammānaṃ visesaṃ ñatvā ṭhānantaradānatthañca issariyasukhānubhavanatthañca.
194194. 现在，因为导师与以战争为生者无关，但在此教法中，为了显示那样五种人而引来此比喻，因此，在显示那些人时，说了“正是如此”等。
194. Idāni yasmā satthu yodhājīvehi kiccaṃ natthi, imasmiṃ pana sāsane tathārūpe pañca puggale dassetuṃ idaṃ opammaṃ ābhataṃ, tasmā te puggale dassento evamevantiādimāha.
230其中，沉没，指在邪思惟中沉没、陷入。不能守护梵行，指不能守护不被中断的梵行生活。显露学的羸弱，指显示学的羸弱状态。什么是他的尘聚？指什么是那个人的尘聚？美丽，指具有美貌。好看，指值得看。可爱，指仅凭看见就能令心生净信。以最上的，指以最殊胜的。以色身殊妙与肢体匀称，指以身体肤色和肢体形态。
Tattha saṃsīdatīti micchāvitakkasmiṃ visīdati, anupavisati. Na sakkoti brahmacariyaṃ sandhāretunti brahmacariyavāsaṃ anupacchijjamānaṃ gopetuṃ na sakkoti. Sikkhādubbalyaṃ āvikatvāti sikkhāya dubbalabhāvaṃ pakāsetvā. Kimassa rajaggasminti kiṃ tassa puggalassa rajaggaṃ nāmāti vadati. Abhirūpāti abhirūpavatī. Dassanīyāti dassanayoggā. Pāsādikāti dassaneneva cittappasādāvahā. Paramāyāti uttamāya. Vaṇṇapokkharatāyāti sarīravaṇṇena ceva aṅgasaṇṭhānena ca.
196196. 嘲笑，指轻蔑地笑。大声说，指说话。大笑，指拍手而放声大笑。讥讽，指说讥讽的话。
196.Ūhasatīti avahasati. Ullapatīti katheti. Ujjagghatīti pāṇiṃ paharitvā mahāhasitaṃ hasati. Uppaṇḍetīti uppaṇḍanakathaṃ katheti.
197197. 强行靠近坐，指征服后在其近处或同一座位上坐。第二句也是同样的方法。压倒，指覆盖。
197.Abhinisīdatīti abhibhavitvā santike vā ekāsane vā nisīdati. Dutiyapadepi eseva nayo. Ajjhottharatīti avattharati.
198198. 『解开、松脱』者，从被抓握之处，将其手解开，并使之松脱也。其余此处义皆明显。
198.Viniveṭhetvā vinimocetvāti gahitaṭṭhānato tassa hatthaṃ viniveṭhetvā ceva, mocetvā ca. Sesamettha uttānatthameva.
199199. 在乞食者中——因愚钝、因无明，指既不知受持，也不知功德；但由于自己的愚钝、无明，仅因无知而成为乞食者。恶欲、被欲所败坏者，指心想“我是乞食者，人们会以四资具恭敬我，会以有惭、少欲等功德尊重我”，如此住于恶欲，被那恶欲征服而成为乞食者。因疯狂而行乞者，则因疯狂、心散乱而成为乞食者。被称赞，指“此乞食支被诸佛与佛弟子所称赞、所赞叹”，因此成为乞食者。依止少欲等——心想“我将成为少欲者，此乞食支将助成我的少欲；我将成为知足者，此乞食支将助成我的知足；我将削减烦恼，此乞食支将助成烦恼的削减”，因此成为乞食者。以此为需要，指以此善行实践为需要，或仅以此乞食为需要。意思是依止于随所得而生活。最上，指最胜。其余是它的同义词。
199. Piṇḍapātikesu – mandattā momūhattāti neva samādānaṃ jānāti, na ānisaṃsaṃ; attano pana mandattā momūhattā aññāṇeneva piṇḍapātiko hoti. Pāpiccho icchāpakatoti piṇḍapātikassa me sato ‘‘ayaṃ piṇḍapātiko’’ti catupaccayasakkāraṃ karissanti. Lajjī, appicchotiādīhi ca guṇehi sambhāvessantīti. Evaṃ pāpikāya icchāya ṭhatvā tāya pāpicchāya abhibhūto hutvā piṇḍapātiko hoti. Ummādavasena piṇḍāya caranto pana ummādā cittavikkhepā piṇḍapātiko nāma hoti. Vaṇṇitanti idaṃ piṇḍapātikaṅgaṃ nāma buddhehi ca buddhasāvakehi ca vaṇṇitaṃ pasatthanti piṇḍapātiko hoti. Appicchataṃyeva nissāyātiādīsu – ‘‘iti appiccho bhavissāmi, idaṃ me piṇḍapātikaṅgaṃ appicchatāya saṃvattissati; ‘iti santuṭṭho bhavissāmi idaṃ me piṇḍapātikaṅgaṃ santuṭṭhiyā saṃvattissati’; ‘iti kilese saṃlikhissāmi’, idaṃ me piṇḍapātikaṅgaṃ kilesasallekhanatthāya saṃvattissatī’’ti piṇḍapātiko hoti. Idamatthitanti imāya kalyāṇāya paṭipattiyā atthikabhāvaṃ, iminā vā piṇḍapātamattena atthikabhāvaṃ. Yaṃ yaṃ laddhaṃ tena teneva yāpanabhāvaṃ nissāyāti attho. Aggoti jeṭṭhako. Sesāni tasseva vevacanāni.
235从牛得乳，指乳是从牛而来，没有牛就没有乳。从乳得酪等，也是同样的方法。正是如此，指如同在这五种牛产品中，醍醐是最上的；同样，在这五种乞食者中，那位依止少欲等而成为乞食者的人，是最上、最胜、最首、最妙、最殊胜的。然而在这五种乞食者中，只有两种人是真正的乞食者，三种人不是乞食者，仅以名称而应知为乞食者。在食后不食者等中，也是同样的方法。
Gavā khīranti gāvito khīraṃ nāma hoti, na vinā gāviyā. Khīramhā dadhītiādīsupi eseva nayo. Evamevanti yathā etesu pañcasu gorasesu sappimaṇḍo aggo; evamevaṃ imesu pañcasu piṇḍapātikesu yvāyaṃ appicchatādīni nissāya piṇḍapātiko hoti. Ayaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. Imesu pana pañcasu piṇḍapātikesu dveva janā piṇḍapātikā , tayo na piṇḍapātikā. Nāmamattena pana piṇḍapātikāti veditabbā. Khalupacchābhattikādīsupi eseva nayoti.
241五法解说之注释。
Pañcakaniddesavaṇṇanā.
236六法解说之注释
6. Chakkaniddesavaṇṇanā
202202. 在六法中——其中，指在这六种人中。正自觉者应以此被见，指那个人应被见为以无师、自己生起的一切知智而成为一切知佛。
202. Chakke – tatrāti tesu chasu puggalesu. Sammāsambuddho tena daṭṭhabboti so puggalo tena anācariyakena attanā uppāditena sabbaññutaññāṇena sabbaññubuddho daṭṭhabbo.
238独觉者应以此被见等，也是指那个人以独觉智而成为独觉者。以那声闻波罗蜜智，那些人即舍利弗、目犍连。以那苦的终结，那些人即其余的阿拉汉。以那不还来此状态，那个人即不还者。以那还来此状态，那些人即应被见为入流者、一来者。
Paccekasambuddho tenātiādīsupi tena paccekasambodhiñāṇena so puggalo paccekasambuddho. Tena sāvakapāramīñāṇena te puggalā sāriputtamoggallānā. Tena dukkhassa antakaraṇena te puggalā avasesā arahanto. Tena itthattaṃ anāgamanena so puggalo anāgāmī. Tena itthattaṃ āgamanena te puggalā sotāpannasakadāgāmino daṭṭhabbāti.
245六法解说之注释。
Chakkaniddesavaṇṇanā.
239七法解说之注释
7. Sattakaniddesavaṇṇanā
203203. 在七法中——一次沉没，指沉没一次。以一向黑暗的，指以纯粹黑暗的、即被称为无有说、无因说、无作说的决定邪见法。如此之人，指以此原因，此人一次沉没，便那样永远沉没。因为对此人而言，据说从再有中出离是不存在的。如同末伽梨瞿舍梨等，他只是地狱火的食物。
203. Sattake – sakiṃ nimuggoti ekavāraṃ nimuggo. Ekantakāḷakehīti ekanteneva kāḷakehi natthikavādaahetukavādaakiriyavādasaṅkhātehi niyatamicchādiṭṭhidhammehi. Evaṃ puggaloti iminā kāraṇena puggalo ekavāraṃ nimuggo tathā nimuggova hoti. Etassa hi puna bhavato vuṭṭhānaṃ nāma natthīti vadanti. Makkhaligosālādayo viya heṭṭhā narakaggīnaṃyeva āhāro hoti.
241“善哉！于善法有信”——于善法之信，名为善得，故能浮起。他仅凭这点善便称为浮起。“善哉！有惭”等，亦同此理。“唯退失”者，如于行走处所泼之水，决定退失。“如是之人”者，即如是“善哉！有信”之人。依此等信等，一度浮起后，因其退失，又复沉没，如提婆达多等人。提婆达多虽证得八定与五神通，然因对诸佛生起害心，由此等功德退失，造作流血业与破僧业，身坏命终，于第二心刹那即生于地狱。瞿迦梨迦诽谤两位上首弟子，生于红莲地狱。
Sāhu saddhā kusalesu dhammesūti kusaladhammesu saddhā nāma sādhuladdhikāti ummujjati. So tāvatakeneva kusalena ummujjati nāma. Sādhu hirītiādīsupi eseva nayo. Hāyatiyevāti caṅkavāre āsittaudakaṃ viya ekantena parihāyateva. Evaṃ puggaloti evaṃ sāhu saddhāti. Imesaṃ saddhādīnaṃ vasena ekavāraṃ ummujjitvā tesaṃ parihāniyā puna nimujjatiyeva, devadattādayo viya. Devadatto hi aṭṭha samāpattiyo, pañca ca abhiññāyo nibbattetvāpi puna buddhānaṃ paṭikaṇṭakatāya tehi guṇehi parihīno ruhiruppādakammaṃ saṅghabhedakammañca katvā kāyassa bhedā dutiyacittavārena niraye nibbatti. Kokāliko dve aggasāvake upavaditvā padumaniraye nibbatto.
242“既不退失亦不增长”者，于资具不足时亦不退失，于资具充足时亦不增长。此两者，在家者与出家者皆应阐明。有在家者，于资具不足时，即安排半月食、筹食或雨安居食。彼后于资具充足时，亦仅维持半月食等而已。出家者，于初时资具不足时，受持诵经分或头陀支，即使因慧、力、精进具足而资具充足时，亦不更作其上。如是之人者，即如是依此信等之住立，此人浮起后，名为住立者。
Neva hāyati no vaḍḍhatīti appahonakakālepi na hāyati, pahonakakālepi na vaḍḍhati. Ubhayampi panetaṃ agārikenapi anagārikenapi dīpetabbaṃ. Ekacco hi agāriko appahonakakāle pakkhikabhattaṃ vā salākabhattaṃ vā vassāvāsikaṃ vā upanibandhāpeti. So pacchā pahonakakālepi pakkhikabhattādimattameva pavatteti. Anagārikopi ādimhi appahonakakāle uddesaṃ vā dhutaṅgaṃ vā gaṇhāti, medhābalavīriyasampattiyā pahonakakālepi tato uttariṃ na karoti. Evaṃ puggaloti evaṃ imāya saddhādīnaṃ ṭhitiyā puggalo ummujjitvā ṭhito nāma hoti.
243“浮起后观察、眺望”者，即须陀洹人，起身后，名为观察应行之道或应行之方向。
Ummujjitvā vipassati viloketīti sotāpanno puggalo uṭṭhahitvā gamanamaggaṃ gantabbaṃ disaṃ vā āloketi nāma.
244“浮起后向前游”者，即斯陀含人，因烦恼微薄，起身后，名为朝向应行之方向向前游。
Ummujjitvāpataratīti sakadāgāmipuggalo kilesatanutāya uṭṭhahitvā gantabbadisābhimukho patarati nāma.
245“得立足处”者，即阿那含人，起身、观察、向前游、行进后，于一处名为得安立，住立，不再回来。
Patigādhappatto hotīti anāgāmipuggalo uṭṭhāya viloketvā pataritvā gantvā ekasmiṃ ṭhāne patiṭṭhāpatto nāma hoti, tiṭṭhati, na punāgacchati.
246“已渡、到彼岸、立于陆地”者，即渡一切烦恼流，达彼岸，名为立于涅槃陆地。此七种人，乃以水中譬喻阐明。
Tiṇṇo pāraṅgato thale tiṭṭhatīti sabbakilesoghaṃ taritvā paratīraṃ gantvā nibbānathale ṭhito nāma hoti. Ime pana satta puggalā udakopamena dīpitā.
247据说有七位徒步商人，行于长途道路，于途中遇到一条满水之河。其中第一位，是畏水之人，刚入水便于入水处沉没，不能再起，即于水中成为鱼龟之食。第二位，于入水处沉没，一度浮起后又沉没，不能再起，即于水中成为鱼龟之食。第三位，沉没后浮起。他立于河中央，既不能回此岸，亦不能往彼岸。第四位，浮起后站立，眺望渡口。第五位，眺望渡口后向前游。第六位，渡后到达彼岸，立于齐腰水中。第七位，到达彼岸后，以香粉等沐浴，著殊胜衣，涂妙香，佩戴青莲等，以种种庄严装饰，入大城，登胜楼阁，享用最上饮食。
Satta kira jaṅghavāṇijā addhānamaggapaṭipannā antarāmagge ekaṃ puṇṇanadiṃ pāpuṇiṃsu. Tesu paṭhamaṃ otiṇṇo udakabhīruko puriso otiṇṇaṭṭhāneyeva nimujjitvā puna uṭṭhātuṃ nāsakkhi, antoyeva macchakacchapabhakkho jāto. Dutiyo otiṇṇaṭṭhāne nimujjitvā sakiṃ uṭṭhahitvā puna nimuggo uṭṭhātuṃ nāsakkhi, antoyeva macchakacchapabhakkho jāto. Tatiyo nimujjitvā uṭṭhahi. So majjhe nadiyā ṭhatvā neva orato āgantuṃ, na parato gantuṃ asakkhi . Catuttho uṭṭhāya ṭhito uttaraṇatitthaṃ olokesi. Pañcamo otaraṇatitthaṃ oloketvā patari. Chaṭṭho taritvā pārimatīraṃ gantvā kaṭippamāṇe udake ṭhito. Sattamo pārimatīraṃ gantvā gandhacuṇṇādīhi nhātvā varavatthāni nivāsetvā surabhivilepanaṃ vilimpitvā nīluppalādīni piḷandhitvā nānālaṅkārapaṭimaṇḍito mahānagaraṃ pavisitvā pāsādavaramāruyha uttamabhojanaṃ bhuñji.
248其中，七位徒步商人喻此七种人。河流喻轮回。第一位畏水之人于入水处即沉没，喻邪见者于轮回中沉没。沉没后浮起之人，喻仅凭信等生起而浮起，却因其退失而沉没之人。立于河中央者，喻依信等之住立而住立之人。眺望渡口者，喻观察应行之道或应行之方向的须陀洹。向前游之人，喻因烦恼微薄而向前游的斯陀含。渡后立于齐腰水中之人，喻以不还法而住立的阿那含。沐浴后登彼岸立于陆地之人，喻超越四瀑流、立于涅槃陆地的漏尽婆罗门。立于陆地之人入城登胜楼阁享用最上饮食，应知喻漏尽者以涅槃为所缘，入果定而度时。双分解脱等，已于前文阐明。
Tattha satta jaṅghavāṇijā viya ime satta puggalā. Nadī viya vaṭṭaṃ. Paṭhamassa udakabhīrukassa purisassa otiṇṇaṭṭhāneyeva nimujjanaṃ viya micchādiṭṭhikassa vaṭṭe nimujjanaṃ. Ummujjitvā nimuggapuriso viya saddhādīnaṃ uppattimattakena ummujjitvā tesaṃ parihāniyā nimuggapuggalo. Majjhe nadiyā ṭhito viya saddhādīnaṃ ṭhitiyā ṭhitapuggalo. Uttaraṇatitthaṃ olokento viya gantabbamaggaṃ gantabbadisaṃ vā olokento sotāpanno. Pataritapuriso viya kilesatanutāya pataranto sakadāgāmī. Taritvā kaṭimatte udake ṭhitapuriso viya anāvattitadhammatāya ṭhito anāgāmī. Nhatvā pārimatīraṃ uttaritvā thale ṭhitapuriso viya cattāro oghe atikkamitvā nibbānathale ṭhito khīṇāsavabrāhmaṇo. Thale ṭhitapurisassa nagaraṃ pavisitvā pāsādavaraṃ āruyha uttamabhojanabhuñjanaṃ viya khīṇāsavassa nibbānārammaṇaṃ phalasamāpattiṃ appetvā vītināmanaṃ veditabbaṃ. Ubhatobhāgavimuttādayo heṭṭhā pakāsitāyevāti.
256七集解说之注释。
Sattakaniddesavaṇṇanā.
207207. 八者、九者之解说，亦应依前文所说之理而了知。
207. Aṭṭhakanavakaniddesāpi heṭṭhā vuttanayeneva veditabbā.
25010. 十者比喻的解释说明
10. Dasakaniddesavaṇṇanā
209209. 于十者解说中——“此处”指欲界地。于欲界地中，七返有等之究竟，即于欲界地本身。以欲界有身而证阿罗汉，及证无余依涅槃，此为义。
209. Dasakaniddese – idhāti kāmāvacarabhūmiyaṃ. Kāmāvacarabhūmiyañhi sattakkhattuparamādīnaṃ kāmāvacarabhūmiyaññeva niṭṭhā hoti. Kāmāvacarattabhāveneva arahattappatti ca anupādisesanibbānappatti ca hotīti attho.
252“此处舍后”者，即于此欲界有身舍后，住于净居有身者之究竟，此为义。中般涅槃等者，即于此证阿那含果，从此没已，生于净居，以彼有身而证阿罗汉及无余依涅槃界。故言：“此五种人，此处舍后，得究竟。”
Idhavihāyāti idha kāmāvacare attabhāve vihāya suddhāvāsattabhāve ṭhitānaṃ niṭṭhā hotīti attho. Antarāparinibbāyiādayo hi idha anāgāmiphalaṃ patvā ito cutā suddhāvāsesu uppajjitvā tena attabhāvena arahattañceva anupādisesanibbānadhātuñca pāpuṇanti. Tena vuttaṃ – ‘‘imesaṃ pañcannaṃ idha vihāya niṭṭhā’’ti.
261十集解说之注释。
Dasakaniddesavaṇṇanā.
253结论
Nigamanakathā
254如此这般——
Ettāvatā ca –
255彼人施设论，世间无等伦之师，
Yaṃ ve puggalapaññattiṃ, loke appaṭipuggalo;
256非仅略说，于三十三天处所宣说。
Nātisaṅkhepato satthā, desesi tidasālaye.
257其注疏，以岛语编纂；
Tassā aṭṭhakathañceva, dīpabhāsāya saṅkhataṃ;
258并澈入诸阿含注疏，无有残余。
Āgamaṭṭhakathāyo ca, ogāhetvā asesato.
259善分别，不杂乱，任何义于任何处，
Suvibhatto asaṃkiṇṇo, yo yo attho yahiṃ yahiṃ;
260从彼处取此义，舍弃过于冗长。
Tato tato taṃ gahetvā, pahāya ativitthāraṃ.
261于《清净道论》中所说者，彼不取，而编纂；
Visuddhimagge yaṃ vuttaṃ, taṃ anādāya saṅkhatā;
262此注疏，以非略非广之理趣而成。
Nātisaṅkhepavitthāra-nayenaṭṭhakathā ayaṃ.
263此乃由七品诵分，依经藏，
Taṃ etaṃ sattamattehi, bhāṇavārehi tantiyā;
264为法之久住，由我所集者。
Ciraṭṭhitatthaṃ dhammassa, saṅkharontena yaṃ mayā.
265由此成熟而成就的是善法，正法精微清净殊胜；
Sampattaṃ kusalaṃ tena, saddhammaṃ sukhumaṃ sivaṃ;
266观见微妙、吉祥之正法。
Olokentu visuddhena, pāṇayo dhammacakkhunāti.
276《人施设》注释终。
Puggalapaññatti-aṭṭhakathā niṭṭhitā.
277礼敬彼世尊、阿拉汉、正自觉者
Namo tassa bhagavato arahato sammāsambuddhassa
278阿毗达摩藏
Abhidhammapiṭake