(17) 2. 恼害品义注
1(17) 2. 愤恨品
(17) 2. Āghātavaggo
21. 第一愤恨调伏经注释
1. Paṭhamaāghātapaṭivinayasuttavaṇṇanā
161161. 第二经的第一〔经〕中，「愤恨调伏」指调伏、平息愤恨，所以称为愤恨调伏。意思就是：比丘在任何所缘上生起的愤恨，都应该全部用这五种方式来调伏——也就是说，比丘在某个所缘上生起愤恨的时候，那里所有一切愤恨都应该用这五种方式来调伏。应该以三禅、四禅的力量，对那位补特伽罗修习慈心。悲心也用同样的方法。而舍心应该以四禅、五禅的力量来修习。不过，由于看到某位补特伽罗时心无法平静，喜心在那个人身上不能安住，所以也没有提到喜心。「不作意、不忆念」：应当对那位补特伽罗修习不作意、不忆念，就像那个人没有现前，仿佛被墙壁等隔开了一样。其余的部分，因为跟前面说过的理路相同，意思已经很清楚了。
161. Dutiyassa paṭhame āghātaṃ paṭivinenti vūpasamentīti āghātapaṭivinayā. Yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabboti yattha ārammaṇe bhikkhuno āghāto uppanno hoti, tattha so sabbo imehi pañcahi paṭivinodetabboti attho. Mettā tasmiṃ puggale bhāvetabbāti tikacatukkajjhānavasena mettā bhāvetabbā. Karuṇāyapi eseva nayo. Upekkhā pana catukkapañcakajjhānavasena bhāvetabbā. Yasmā pana yaṃ puggalaṃ passato cittaṃ na nibbāti, tasmiṃ muditā na saṇṭhahati, tasmā sā na vuttā. Asatiamanasikāroti yathā so puggalo na upaṭṭhāti, kuṭṭādīhi antarito viya hoti, evaṃ tasmiṃ asatiamanasikāro āpajjitabbo. Sesaṃ heṭṭhā vuttanayattā uttānameva.
42. 第二愤恨调伏经注释
2. Dutiyaāghātapaṭivinayasuttavaṇṇanā
162162. 在第二经中，「愤恨调伏」指愤恨应该用这些方式来调伏，所以称为愤恨调伏。也可以说，因为愤恨应该用这些方法去调伏，所以称为愤恨调伏。实际上，“调伏”这个词，既可以指调伏所依的对象，也可以指调伏所依的原因，在这里这两种意思都适用。也就是说，那五种补特伽罗就是调伏所依的对象，而用五种譬喻说明的五种行道，则是调伏的原因。所谓“时时获得心的开阔、心的净信”，是指时时获得止观心生起的空间——这就叫作开阔，以及获得具足信的状态——这就叫作净信。
162. Dutiye āghāto etesu paṭivinetabboti āghātapaṭivinayā. Āghāto etehi paṭivinetabbotipi āghātapaṭivinayā. Paṭivinayoti hi paṭivinayavatthūnampi paṭivinayakāraṇānampi etaṃ adhivacanaṃ, tadubhayampi idha vaṭṭati. Pañca hi puggalā paṭivinayavatthū honti pañcahi upamāhi pañca paṭipattiyo paṭivinayakāraṇāni. Labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādanti kāle kāle samathavipassanācittassa uppannokāsasaṅkhātaṃ vivarañceva saddhāsampannabhāvasaṅkhātaṃ pasādañca labhati.
3「于车道中」：指在道路中间。「破布」：指碎布片。「压下后」：指踩踏之后。「那里有坚实之处」：指在那个地方有坚固的部分。「将其撕取后」：指把那部分撕下来之后。「如是亦然」：在这里，应当把修慈的人看作像穿粪扫衣的修行者；把怀恨的补特伽罗看作像车道中的破布；把不清净的身行看作像脆弱的地方；把清净的语行看作像坚固的地方；把丢弃脆弱之处，只取坚固之处带走，然后缝制、染色、穿上身到处行走的那个时候，看作是：对不清净的身行不作意，而只对清净的语行作意，从而在怨敌那里平息了心里生起的愤恨，获得安住轻利的时期。
Rathiyāyāti antaravīthiyaṃ. Nantakanti pilotikakhaṇḍaṃ. Niggahetvāti akkamitvā. Yo tattha sāroti yaṃ tattha thiraṭṭhānaṃ. Taṃ paripātetvāti taṃ luñcitvā. Evameva khoti ettha paṃsukūliko viya mettāvihārī daṭṭhabbo, rathiyāya nantakaṃ viya veripuggalo, dubbalaṭṭhānaṃ viya aparisuddhakāyasamācāratā, thiraṭṭhānaṃ viya parisuddhavacīsamācāratā, dubbalaṭṭhānaṃ chaḍḍetvā thiraṭṭhānaṃ ādāya gantvā sibbitvā rajitvā pārupitvā vicaraṇakālo viya aparisuddhakāyasamācārataṃ amanasikatvā parisuddhavacīsamācārataṃ manasikatvā verimhi cittuppādaṃ nibbāpetvā phāsuvihārakālo daṭṭhabbo.
4「被苔草与薄膜遮蔽」：指被苔草和水面上的薄膜覆盖住了。「为炎热所迫」：指被炎热侵袭了。「疲倦」：指旅途劳累。「渴」：指被渴爱所制伏。「欲饮」：指想喝水。「拨开后」：指把那些东西除去之后。「饮之」：指饮用清净的水。「如是亦然」：在这里，应当把修慈的人看作像被暑热逼迫的人；把不清净的语行看作像苔草与薄膜；把清净的身行看作像清净的水；把拨开苔草与薄膜，饮下清净的水之后离去，看作是：对不清净的语行不作意，而只对清净的身行作意，从而在怨敌那里平息了心里生起的愤恨，获得安住轻利的时期。
Sevālapaṇakapariyonaddhāti sevālena ca udakapappaṭakena ca paṭicchannā. Ghammaparetoti ghammena anugato. Kilantoti maggakilanto. Tasitoti taṇhābhibhūto. Pipāsitoti pānīyaṃ pātukāmo. Apaviyūhitvāti apanetvā. Pivitvāti pasannaudakaṃ pivitvā. Evameva khoti ettha ghammābhitatto puriso viya mettāvihārī daṭṭhabbo, sevālapaṇakaṃ viya aparisuddhavacīsamācāratā, pasannaudakaṃ viya parisuddhakāyasamācāratā, sevālapaṇakaṃ apabyūhitvā pasannodakaṃ pivitvā gamanaṃ viya aparisuddhavacīsamācārataṃ amanasikatvā parisuddhakāyasamācārataṃ manasikatvā verimhi cittuppādaṃ nibbāpetvā phāsuvihārakālo daṭṭhabbo.
5「我将搅浑它」：指我要把它弄动摇。「我将弄乱它」：指我要让它变得混杂。「我将使它不可饮用」：指我要让它变成不能喝的状态。「四肢匍匐」：指用膝盖和手撑在地上，变成四肢匍匐的姿势。「饮如牛饮之水后」：指像牛一样，用嘴巴直接汲取喝下去之后。「如是亦然」：在这里，应当把修慈的人看作像被暑热逼迫的人；把怀恨的补特伽罗看作像牛的蹄印；把牛蹄印里那一点少量的水看作像那人内在微少的功德；把四肢匍匐、像牛饮水那样喝完水后离去，看作是：对那人不清净的身行和语行完全不作意，而对他有时依靠听法所获得的那份心的开阔与净信——也就是欢悦与喜悦，去作意，从而平息心中愤恨，应当这样理解。
Khobhessāmīti cālessāmi. Loḷessāmīti ākulaṃ karissāmi. Apeyyampi taṃ karissāmīti pivituṃ asakkuṇeyyaṃ karissāmi. Catukkuṇḍikoti jāṇūhi ca hatthehi ca bhūmiyaṃ patiṭṭhānena catukkuṇḍiko hutvā. Gopītakaṃ pivitvāti gāviyo viya mukhena ākaḍḍhento pivitvā. Evameva khoti ettha ghammābhitatto puriso viya mettāvihārī daṭṭhabbo, gopadaṃ viya veripuggalo, gopade parittaudakaṃ viya tassabbhantare parittaguṇo, catukkuṇḍikassa gopītakaṃ pivitvā pakkamanaṃ viya tassa aparisuddhakāyavacīsamācārataṃ amanasikatvā yaṃ so kālena kālaṃ dhammassavanaṃ nissāya cetaso vivarappasādasaṅkhātaṃ pītipāmojjaṃ labhati, taṃ manasikatvā cittuppādanibbāpanaṃ veditabbaṃ.
6「患病者」：指被破坏了威仪的、不相适应的疾病所侵扰而患病。「其前」：指在前方也可能会有。「损失灾难」：即增长的毁灭。「也是如此」：于此，应当把那个具足一切黑法的人，看作如同那个孤苦无依的病人；把漫长的道路看作如同无始的轮回；把前后村落遥远看作如同涅槃的遥远；得不到合适的食物，看作如同得不到沙门果的食物；得不到合适的医药，看作如同没有止与观；得不到合适的看护者，看作如同没有能以教诫、教授来治疗烦恼之病的人；得不到村中首领，看作如同未能值遇能引导至涅槃的如来或如来弟子；对于某人生起悲悯，则如同修慈者对于那个人生起悲悯后，使心平息下来，应当这样了知。
Ābādhikoti iriyāpathabhañjanakena visabhāgābādhena ābādhiko. Puratopissāti puratopi bhaveyya. Anayabyasananti avaḍḍhivināsaṃ. Evameva khoti ettha so anāthagilāno viya sabbakaṇhadhammasamannāgato puggalo, addhānamaggo viya anamataggasaṃsāro, purato ca pacchato ca gāmānaṃ dūrabhāvo viya nibbānassa dūrabhāvo, sappāyabhojanānaṃ alābho viya sāmaññaphalabhojanānaṃ alābho, sappāyabhesajjānaṃ alābho viya samathavipassanānaṃ abhāvo, patirūpaupaṭṭhākānaṃ alābho viya ovādānusāsanīhi kilesatikicchakānaṃ abhāvo, gāmantanāyakassa alābho viya nibbānasampāpakassa tathāgatassa vā tathāgatasāvakassa vā aladdhabhāvo, aññatarassa purisassa disvā kāruññupaṭṭhānaṃ viya tasmiṃ puggale mettāvihārikassa kāruññaṃ uppādetvā cittanibbāpanaṃ veditabbaṃ.
7「水澄澈」：指水清澈。「水甘美」：指水甜美。「水清凉」：指水微凉。「白沙」：指在波浪破碎之处呈现白色。「善登岸」：指岸边平整。「也是如此」：在这里，应视修慈者如同被暑热所苦的人；视具足一切清净根门的人如同那个池塘；那沐浴、饮水、上岸，躺在树荫下，随自己心意而行，就如同：在这些根门中，取他所喜爱的事物作为所缘，从而平息心，应当这样了知。第三和第四种含义如前所述。
Acchodakāti pasannodakā. Sātodakāti madhurodakā. Sītodakāti tanusītasalilā. Setakāti ūmibhijjanaṭṭhānesu setavaṇṇā. Supatitthāti samatitthā. Evameva khoti ettha ghammābhitatto puriso viya mettāvihārī daṭṭhabbo, sā pokkharaṇī viya parisuddhasabbadvāro puriso, nhatvā pivitvā paccuttaritvā rukkhacchāyāya nipajjitvā yathākāmaṃ gamanaṃ viya tesu dvāresu yaṃ icchati, taṃ ārammaṇaṃ katvā cittanibbāpanaṃ veditabbaṃ. Tatiyacatutthāni heṭṭhā vuttanayāneva.
11第五经《问经》的注释。
5. Pañhapucchāsuttavaṇṇanā
165165. 在第五经中，「paribhavanti」（他们轻蔑）指正在轻蔑；「evaṃ paribhavissāmīti」（我将这样轻蔑）意为以轻蔑为目的而提问。「Aññātukāma」（欲知者）指想要知道的人。
165. Pañcame paribhavanti paribhavanto, evaṃ paribhavissāmīti paribhavanatthāya pucchatīti attho. Aññātukāmoti jānitukāmo hutvā.
13第六经《灭经》的注释。
6. Nirodhasuttavaṇṇanā
166166. 在第六经中，「有此事理」：指有这个原因。「如果不能于现法证得其他」：意思是如果不能于此有身证得阿拉汉果。「食段食的诸天」：指欲界的天众。「某种意所成身」：即由禅那心所生的某种净居天的梵身。「优陀夷」：指拉鲁陀夷。因为他听到‘意所成’时，便反驳说：‘这不应该是无色界。’ 长老心想：‘舍利弗知道什么，比丘们当着面就被他这样反驳！’ 为了破除愚痴者所生的邪见，他未接受那番话，便去到世尊那里。
166. Chaṭṭhe atthetaṃ ṭhānanti atthi etaṃ kāraṇaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyyāti no ce imasmiṃyeva attabhāve arahattaṃ pāpuṇeyya. Kabaḷīkārāhārabhakkhānaṃ devānanti kāmāvacaradevānaṃ. Aññataraṃ manomayaṃ kāyanti jhānamanena nibbattaṃ aññataraṃ suddhāvāsabrahmakāyaṃ. Udāyīti lāḷudāyī. So hi ‘‘manomaya’’nti sutvā ‘‘āruppe na bhavitabba’’nti paṭibāhi. Thero ‘‘sāriputto kiṃ jānāti, yassa sammukhā evaṃ bhikkhū vacanaṃ paṭikkosantī’’ti evaṃ bālānaṃ laddhiuppattipaṭibāhanatthaṃ taṃ vacanaṃ anadhivāsetvā yena bhagavā tenupasaṅkami.
10「Atthi nāma」：是一个表示不满的虚词。因此这里使用了未来时的「ajjhupekkhissathā」（你们将漠视）。其含义是：阿难，你们对比丘长老受逼迫而漠然不管，对此我不同意、不容忍、不接受。世尊为什么只对阿难长老这样说呢？因为他是持法藏者。对持法藏者这样说，是为了让他肩负起制止的责任。而且他是舍利弗长老的好友，因此这负担也加在他身上。这里，虽然世尊好像是在责备阿难长老，但应当了知，这不只是对他一个人的责备，也是对在场所有人的责备。「vihāra」（住处）：指香室。
Atthi nāmāti amarisanatthe nipāto. Teneva cettha ‘‘ajjhupekkhissathā’’ti anāgatavacanaṃ kataṃ. Ayañhetthattho – ānanda, tumhe theraṃ bhikkhuṃ viheṭhiyamānaṃ ajjhupekkhatha, na vo etaṃ marisayāmi na sahāmi nādhivāsemīti. Kasmā pana bhagavā ānandatheraṃyeva evamāhāti? Dhammabhaṇḍāgārikattā. Dhammabhaṇḍāgārikassa hi evaṃ vadanto paṭibāhituṃ bhāro. Apicesa sāriputtattherassa piyasahāyo, tenāpissa esa bhāro. Tattha kiñcāpi bhagavā ānandattheraṃ garahanto evamāha, na panesā tasseva garahā, sammukhībhūtānaṃ sabbesaṃyeva garahāti veditabbā. Vihāranti gandhakuṭiṃ.
11「Anacchariyaṃ」（不希奇）：指并不希奇。「Yathā」是表示原因的词语。在这里，「āyasmantaṃyevettha upavānaṃ paṭibhāseyyāti」，世尊正是以这个原因而引出，其意思为：对尊者优波低那的答话，请说出来吧。「Sārajjaṃ okkantaṃ」（陷入怯惧）：即忧愁进入了心中。「sīlavā」（具戒者）等词，所讲述的正是诸漏尽者的戒德等。「khaṇḍiccena」（以破戒）等词，是为了探问恭敬等原因而说。其含义是：难道因为破戒等原因，就要去恭敬那位同梵行者吗？这就是其中的意思。
Anacchariyanti na acchariyaṃ. Yathāti kāraṇavacanaṃ. Āyasmantaṃyevettha upavānaṃ paṭibhāseyyāti ettha bhagavatā ca evaṃ etadeva kāraṇaṃ ārabbha udāhaṭe āyasmatoyeva upavānassa paṭivacanaṃ paṭibhātu upaṭṭhātūti dīpeti. Sārajjaṃ okkantanti domanassaṃ anupaviṭṭhaṃ. Sīlavātiādīhi khīṇāsavasīlādīniyeva kathitāni. Khaṇḍiccenātiādīni sakkārādīnaṃ kāraṇapucchāvasena vuttāni. Kiṃ khaṇḍiccādīhi kāraṇehi taṃ taṃ sabrahmacāriṃ sakkareyyunti ayañhettha adhippāyo.
17第七《举罪经》注疏
7. Codanāsuttavaṇṇanā
167167. 第七经中，「举罪者」是指通过四种举罪事——指出事由、指出犯戒、拒绝共住、拒绝如法行——来进行举罪的人。「我将适时而说，非不适时」，这里所说的「时」是针对被举罪者而言，并非针对举罪者。因为举罪他人时，不应在大众中、或在布萨与自恣的场合、或在座堂、食堂等处举罪，而应该白天在坐卧处静坐时，先问：「请尊者给我机会，我想对您说。」待获得许可后再举罪。不过，对那种轻率之人，他说妄语去毁谤比丘们，哪怕没有获得许可，也应当举罪。「真实」：即如实，依照实际情况。「柔和」：即柔顺、温和。「有利益」：即本着慈爱、本着利益之心而说。「应令无悔」：意思是应当让他不至于懊恼沮丧。「你足以无悔」：就是你应该不再懊恼。此经其余文句，意义明白。第八经根据前面已经说过的道理，意义也很清楚。
167. Sattame codakenāti vatthusandassanā āpattisandassanā saṃvāsappaṭikkhepo sāmīcippaṭikkhepoti catūhi codanāvatthūhi codayamānena. Kālena vakkhāmi no akālenāti ettha cuditakassa kālo kathito, na codakassa. Paraṃ codentena hi parisamajjhe vā uposathapavāraṇagge vā āsanasālābhojanasālādīsu vā na codetabbo, divāṭṭhāne nisinnakāle ‘‘karotāyasmā okāsaṃ, ahaṃ āyasmantaṃ vattukāmo’’ti evaṃ okāsaṃ kāretvā codetabbo. Puggalaṃ pana upaparikkhitvā yo lolapuggalo abhūtaṃ vatvā bhikkhūnaṃ ayasaṃ āropeti, so okāsakammaṃ vināpi codetabbo. Bhūtenāti tacchena sabhāvena. Saṇhenāti maṭṭhena mudukena. Atthasaṃhitenāti atthakāmatāya hitakāmatāya upetena. Avippaṭisāro upadahātabboti amaṅkubhāvo upanetabbo. Alaṃte avippaṭisārāyāti yuttaṃ te amaṅkubhāvāya. Sesamettha uttānamevāti. Aṭṭhamaṃ heṭṭhā vuttanayattā pākaṭameva.
19第九《速通达经》注疏
9. Khippanisantisuttavaṇṇanā
169第九经中，“速解者”（khippanisanti）：指迅速地领会、掌握。“善取持者”（suggahitaggāhī）：即善加把握而持取。“义巧”（atthakusalo）：指精通注释书。“法巧”（dhammakusalo）：指精通圣典。“训释巧”（niruttikusalo）：指精通训释词句。“文巧”（byañjanakusalo）：指精通字母的分辨。“前后巧”（pubbāparakusalo）：指在义的前后、法的前后、字母的前后、文句的前后、连结的前后这五种前后当中通达。其中，“义前后巧”是这样：通过下文的意义了知上文的意义，通过上文的意义了知下文的意义。怎么了知呢？他把上文的意义先放一边，当听到下文的意义时，便知道“上文的意义存在”；他把下文的意义放一边，当听到上文的意义时，也知道“下文的意义存在”；把两边都放一边，当听到中间的意义时，便知道“两边的意义存在”；把中间的意义放一边，当听到两边的意义时，便知道“中间的意义存在”。对于法的前后等，也是同样的方法了知。至于“连结前后巧”，当一部以戒为开端的经典，最终到达六种神通时，他知道“这部经已经依照其连结和段落而完成了”；当一部以见为开端的经典，最终到达诸谛时，他也知道“已经依照连结而行”；当一部以诤论纷争为开端的经典，最终到达六和敬法时，以及以三十二种畜生论为开端的经典，最终到达十种论事时，他都知道“已经依照连结而行”。
169. Navame khippaṃ nisāmayati upadhāretīti khippanisanti. Suggahitaṃ katvā gaṇhātīti suggahitaggāhī. Atthakusaloti aṭṭhakathāya cheko. Dhammakusaloti pāḷiyaṃ cheko. Niruttikusaloti niruttivacanesu cheko. Byañjanakusaloti akkharappabhede cheko. Pubbāparakusaloti atthapubbāparaṃ, dhammapubbāparaṃ, akkharapubbāparaṃ, byañjanapubbāparaṃ, anusandhipubbāparanti imasmiṃ pañcavidhe pubbāpare cheko. Tattha atthapubbāparakusaloti heṭṭhā atthena upari atthaṃ jānāti, upari atthena heṭṭhā atthaṃ jānāti. Kathaṃ? So hi heṭṭhā atthaṃ ṭhapetvā upari atthe vutte ‘‘heṭṭhā attho atthī’’ti jānāti. Upari atthaṃ ṭhapetvā heṭṭhā atthe vuttepi ‘‘upari attho atthī’’ti jānāti. Ubhato ṭhapetvā majjhe atthe vutte ‘‘ubhato attho atthī’’ti jānāti. Majjhe atthaṃ ṭhapetvā ubhatobhāgesu atthe vutte ‘‘majjhe attho atthī’’ti jānāti. Dhammapubbāparādīsupi eseva nayo. Anusandhipubbāpare pana sīlaṃ ādiṃ katvā āraddhe suttante matthake chasu abhiññāsu āgatāsu ‘‘yathānusandhiṃ yathānuparicchedaṃ suttanto gato’’ti jānāti. Diṭṭhivasena āraddhe upari saccesu āgatesupi ‘‘yathānusandhinā gato’’ti jānāti. Kalahabhaṇḍanavasena āraddhe upari sāraṇīyadhammesu āgatesupi, dvattiṃsatiracchānakathāvasena āraddhe upari dasakathāvatthūsu (a. ni. 10.69; udā.31) āgatesupi ‘‘yathānusandhinā gato’’ti jānātīti.
21第十 跋陀吉经注疏
10. Bhaddajisuttavaṇṇanā
170在第十经中，“胜伏者”（abhibhū）：指已经征服而住立者，即最为尊长者。“不被胜伏者”（Anabhibhūto）：指不被他人所征服。“绝对地”（Aññadatthu）：是一个表示决定说的语气词，意思是“只是、必定”。依于“见”而有十种情况，意指能看见一切。“自在转”（Vasavattī）：意思是使一切众生随自己的意愿而转动。“如其见者”（Yathā passato）：不论是面对可爱的所缘还是不可爱的所缘，当一个人以那样的方式看见时，就在无间之际，诸漏灭尽——也就是阿拉汉果紧接着生起。“如其闻者”（Yathā suṇato）在此处也依同样的方法理解。或者，还有另一种解释：当某人用眼看见色之后，立刻无间地安立观照而证得阿拉汉果，那阿拉汉果对他来说，称为“在眼识的无间之后”。基于这个意思，说“这是诸见中最上的”。在第二句中也依同样方法理解。
170. Dasame abhibhūti abhibhavitvā ṭhito jeṭṭhako. Anabhibhūtoti aññehi anabhibhūto. Aññadatthūti ekaṃsavacane nipāto. Dassanavasena daso, sabbaṃ passatīti adhippāyo. Vasavattīti sabbaṃ janaṃ vase vatteti. Yathā passatoti iṭṭhārammaṇaṃ vā hotu aniṭṭhārammaṇaṃ vā , yenākārena taṃ passantassa. Anantarā āsavānaṃ khayo hotīti anantarāyeva arahattaṃ uppajjati. Yathā suṇatoti etthāpi eseva nayo. Atha vā yaṃ cakkhunā rūpaṃ disvā nirantarameva vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇāti, taṃ tassa arahattaṃ cakkhuviññāṇānantaraṃ nāma hoti. Taṃ sandhāya vuttaṃ – idaṃ dassanānaṃ agganti. Dutiyapadepi eseva nayo.
15“如其得乐者”（Yathā sukhitassa）：指以道乐而得乐者，就在无间之际，诸漏灭尽——也就是阿拉汉果立刻生起。“这是诸乐中最上的”（Idaṃ sukhānaṃ agganti）：意思是，这种道乐是诸乐中的最上者。“如其有想者”（Yathā saññissa）：在这里也是意指道想。“如其存在者”（Yathā bhūtassa）：指在某个有、某个有身中住立者。“无间”指没有障碍地生起阿拉汉果。“这是诸有中最上的”（Idaṃ bhavānaṃ agganti）：指这最后的有身，被称为诸有中的最上者。或者，另一种解释：“如其存在者”是指在道刹那之时，依那些蕴而存在、拥有蕴者。“无间之际诸漏灭尽”是说在道生起的无间之后，果就生起。“这是诸有中最上的”：指这道刹那时的五蕴，被称为诸有中的最上者。
Yathā sukhitassāti yena maggasukhena sukhitassa. Anantarā āsavānaṃ khayo hotīti samanantarameva arahattaṃ uppajjati. Idaṃ sukhānaṃ agganti idaṃ maggasukhaṃ sukhānaṃ uttamaṃ. Yathā saññissāti idhāpi maggasaññāva adhippetā. Yathā bhūtassāti yasmiṃ bhave yasmiṃ attabhāve ṭhitassa. Anantarāti anantarāyena arahattaṃ uppajjati. idaṃ bhavānaṃ agganti ayaṃ pacchimo attabhāvo bhavānaṃ aggaṃ nāma. Atha vā yathā bhūtassāti yehi khandhehi maggakkhaṇe bhūtassa vijjamānassa. Anantarā āsavānaṃ khayo hotīti maggānantarameva phalaṃ uppajjati. Idaṃ bhavānaṃ agganti idaṃ maggakkhaṇe khandhapañcakaṃ bhavānaṃ aggaṃ nāmāti.
24愤恨品第二。
Āghātavaggo dutiyo.