Tipiṭaka Translation

Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Saṃyuttanikāye

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1. Saṃvaṇṇanārambhe [Pg.1] ratanattayavandanā saṃvaṇṇetabbassa dhammassa pabhavanissayavisuddhipaṭivedanatthaṃ, taṃ pana dhammasaṃvaṇṇanāsu viññūnaṃ bahumānuppādanatthaṃ, taṃ sammadeva tesaṃ uggahaṇadhāraṇādikkamaladdhabbāya sammāpaṭipattiyā sabbahitasukhanipphādanatthanti. Atha vā maṅgalabhāvato, sabbakiriyāsu pubbakiccabhāvato, paṇḍitehi samācaritabhāvato, āyatiṃ paresaṃ diṭṭhānugatiāpajjanato ca saṃvaṇṇanāyaṃ ratanattayapaṇāmakiriyāti. Atha vā ratanattayapaṇāmakaraṇaṃ pūjanīyapūjāpuññavisesanibbattanatthaṃ, taṃ attano yathāladdhasampattinimittakassa kammassa balānuppadānatthaṃ, antarā ca tassa asaṃkocāpanatthaṃ, tadubhayaṃ anantarāyena aṭṭhakathāya parisamāpanatthanti idameva ca payojanaṃ ācariyena idhādhippetaṃ. Tathā hi vakkhati ‘‘iti me pasannamatino…pe… tassānubhāvenā’’ti. Vatthuttayapūjā hi niratisayapuññakkhettasaṃbuddhiyā aparimeyyapabhāvo puññātisayoti bahuvidhantarāyepi lokasannivāse antarāyanibandhanasakalasaṃkilesaviddhaṃsanāya pahoti, bhayādiupaddavañca nivāreti. Yathāha ‘‘pūjārahe pūjayato’’tiādi (dha. pa. 195; apa. thera 1.10.1), tathā ‘‘ye, bhikkhave, buddhe pasannā, agge te pasannā, agge kho pana pasannānaṃ aggo vipāko hotī’’tiādi (itivu. 90).

1. 于释义之初礼敬三宝，是为了阐明所释义之法的根源、所依、清净与通达；又在法义释义中，为了使智者生起敬信；更为了使他们能正确学习、受持等，依正行而成就一切利益与安乐。或者，因其吉祥，为一切事业之前行，为智者所奉行，亦为后人树立典范，故于释义之初先行礼敬三宝。再者，礼敬三宝是为了生起供养应供者的殊胜福德，此福德能增强自身所获福报之业力，并使其间不生退减，二者皆能无障碍地完成此义注——此即阿阇黎于此所期许之目的。正如他将要说：“如是具信之我……由于他的威力……”。对三宝的供养，实为无上福田，其功德威力无量，故于多障之世间，亦能破除一切由障碍所生的烦恼，并消除怖畏等灾患。正如所说：“供养应供者……”等（法句195；长老譬喻1.10.1），又如：“诸比丘，于佛有净信者，即于至上者有净信；于至上者有净信，则得至上之果报”等（如是语90）。

‘‘Buddhoti [Pg.2] kittayantassa, kāye bhavati yā pīti;

Varameva hi sā pīti, kasiṇenapi jambudīpassa;

Dhammoti…pe…, saṅghoti…pe…, jambudīpassā’’ti. (dī. ni. aṭṭha. 1.6);

“称诵‘佛陀’时，身中生起喜悦；此喜悦实为至上，胜过整个瞻部洲。称诵‘法’时……称诵‘僧’时……胜过整个瞻部洲。”（长部义注1.6）

Tathā ‘‘yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hotī’’tiādi (a. ni. 6.10; 11.11). ‘‘Araññe rukkhamūle vā…pe… bhayaṃ vā chambhitattaṃ vā lomahaṃso na hessatī’’ti (saṃ. ni. 1.249) ca.

正如：“摩诃男，当圣弟子忆念如来时，那时他的心既不会为贪欲所缠绕，也不会为嗔恚……也不会为愚痴所缠绕”等（增支部6.10；11.11）。又：“在森林中、树下……将不会有恐惧、害怕或毛骨悚然”（相应部1.249）。

Tattha yassa vatthuttayassa vandanaṃ kattukāmo, tassa guṇātisayayogasandassanatthaṃ ‘‘karuṇāsītalahadaya’’ntiādinā gāthattayamāha. Guṇātisayayogena hi vandanārahabhāvo, vandanārahe ca katā vandanā yathādhippetaṃ payojanaṃ sādhetīti. Tattha yassā desanāya saṃvaṇṇanaṃ kattukāmo, sā na vinayadesanā viya karuṇāppadhānā, nāpi abhidhammadesanā viya paññāppadhānā, atha kho karuṇāpaññāppadhānāti tadubhayappadhānameva tāva sammāsambuddhassa thomanaṃ kātuṃ tammūlakattā sesaratanānaṃ ‘‘karuṇāsītalahadaya’’ntiādi vuttaṃ. Tattha kiratīti karuṇā, paradukkhaṃ vikkhipati apanetīti attho. Atha vā kiṇātīti karuṇā, paradukkhe sati kāruṇikaṃ hiṃsati vibādhatīti attho. Paradukkhe sati sādhūnaṃ kampanaṃ hadayakhedaṃ karotīti vā karuṇā. Atha vā kamiti sukhaṃ, taṃ rundhatīti karuṇā. Esā hi paradukkhāpanayanakāmatālakkhaṇā attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibandhatīti attho. Karuṇāya sītalaṃ karuṇāsītalaṃ, karuṇāsītalaṃ hadayaṃ assāti karuṇāsītalahadayo, taṃ karuṇāsītalahadayaṃ.

此处，作者欲礼敬三宝，为显其殊胜功德，故说“悲心清凉”等三偈。因具殊胜功德，方堪受礼敬；对堪受礼敬者行礼敬，方能成就所愿。此处，欲阐释之教说，不像律(Vinaya)教说以悲为主，亦不像阿毗达摩(Abhidhamma)教说以慧为主，而是悲慧双运。故首先赞叹具足悲慧二德的正等觉者，因其为其余二宝之根本，而说“悲心清凉”等。所谓“悲”(karuṇā)，义为驱散、去除他人之苦。或谓“悲”，因他人有苦时，会伤害、侵扰具悲心者。或谓贤者见他人之苦，内心生起震动与忧虑，故为“悲”。或谓“乐”(kaṃ)为乐，能障碍此乐者为“悲”，因悲以欲去除他人之苦为相，具悲心者不顾己乐，故障碍、束缚己乐。由悲而清凉，是为“悲清凉”；有悲清凉之心者，是为“悲心清凉者”；此即“悲心清凉”。

Tattha kiñcāpi paresaṃ hitopasaṃhārasukhādiaparihānicchanasabhāvatāya, byāpādāratīnaṃ ujuvipaccanīkatāya ca sattasantānagatasantāpavicchedanākārapavattiyā mettāmuditānampi cittasītalabhāvakāraṇatā upalabbhati, tathāpi paradukkhāpanayanākārappavattiyā parūpatāpāsahanarasā avihiṃsābhūtā karuṇāva visesena bhagavato cittassa cittapassaddhi viya sītibhāvanimittanti vuttaṃ ‘‘karuṇāsītalahadaya’’nti. Karuṇāmukhena vā mettāmuditānampi hadayasītalabhāvakāraṇatā vuttāti daṭṭhabbā[Pg.3].

虽然慈(mettā)与喜(muditā)具有希望他人获得利益与安乐、不希望他人遭受损害的自性，并且与嗔恚和厌恶直接相反，也具有使众生相续中的热恼止息的作用，因此慈与喜也能使心清凉。然而，由于悲心具有去除他人痛苦的作用，并且以不忍见他人受苦、不伤害他人为本质，因此，悲心尤其能使世尊的心如获得心平静般清凉，故说“悲心清凉之心”。当知，亦可说，藉由悲心，慈与喜亦能发挥令心清凉的作用。

Atha vā chaasādhāraṇañāṇavisesanibandhanabhūtā sātisayaṃ niravasesañca sabbaññutaññāṇaṃ viya savisayabyāpitāya mahākaruṇābhāvamupagatā karuṇāva bhagavato abhisayena hadayasītalabhāvahetūti āha ‘‘karuṇāsītalahadaya’’nti.

或者，世尊的悲心，已臻大悲(mahākaruṇā)之境，其遍及所缘，犹如基于六种不共智(chaasādhāraṇañāṇa)而殊胜圆满的一切智智(sabbaññutaññāṇa)遍及一切所知。此大悲即是世尊之心极度清凉之因，故说“悲心清凉之心”。

Atha vā satipi mettāmuditānaṃ sātisaye hadayasītibhāvanibandhanatte sakalabuddhaguṇavisesakāraṇatāya tāsampi kāraṇanti karuṇāva bhagavato ‘‘hadayasītalabhāvakāraṇa’’nti vuttā. Karuṇānidānā hi sabbepi buddhaguṇā, karuṇānubhāvanibbāpiyamānasaṃsāradukkhasantāpassa hi bhagavato paradukkhāpanayanakāmatāya anekānipi asaṅkhyeyyāni kappānaṃ akilantarūpasseva niravasesabuddhakaradhammasambharaṇaniyatassa samadhigatadhammādhipateyyassa ca sannihitesupi sattasaṅghāṭasamupanītahadayūpatāpanimittesu na īsakampi cittasītibhāvassa aññathattamahosīti. Etasmiñca atthavikappe tīsupi avatthāsu bhagavato karuṇā saṅgahitāti daṭṭhabbā.

或者，即使慈与喜是内心殊胜清凉之因，但悲心才被称为世尊“内心清凉之因”，因为悲心是一切佛陀殊胜功德之因，也是慈与喜之因。一切佛陀功德皆以悲心为根源，因世尊以悲心欲去除众生轮回之苦，故虽历经无数阿僧祇劫(asaṅkhyeyya kappa)亦不疲倦，注定圆满一切成就佛陀的资粮，并证得法自在。即使面对众生聚集所带来的种种恼心之事，世尊内心的清凉也未曾有丝毫改变。于此义理分析中，当知世尊于三种时位皆具悲心。

Pajānātīti paññā, yathāsabhāvaṃ pakārehi paṭivijjhatīti attho. Paññāva ñeyyāvaraṇappahānato pakārehi dhammasabhāvajotanaṭṭhena pajjototi paññāpajjoto. Savāsanappahānato visesena hataṃ samugghāṭitaṃ vihataṃ. Paññāpajjotena vihataṃ paññāpajjotavihataṃ. Muyhanti tena, sayaṃ vā muyhati, mohanamattameva vā tanti moho, avijjā. Sveva visayasabhāvapaṭicchādanakaraṇato andhakārasarikkhatāya tamo viyāti tamo. Paññāpajjotavihato mohatamo etassāti paññāpajjotavihatamohatamo, taṃ paññāpajjotavihatamohatamaṃ. Sabbesampi hi khīṇāsavānaṃ satipi paññāpajjotena avijjandhakārassa vihatabhāve saddhādhimuttehi viya diṭṭhippattānaṃ sāvakehi paccekasambuddhehi ca savāsanappahānena sammāsambuddhānaṃ kilesappahānassa viseso vijjatīti sātisayena avijjāppahānena bhagavantaṃ thomento āha ‘‘paññāpajjotavihatamohatama’’nti.

“了知”(pajānāti)即是智慧(paññā)，义为能以各种方式如实洞见。智慧能断除所知障(ñeyyāvaraṇa)，以各种方式照亮诸法自性，故如明灯(pajjota)，称为“智慧明灯”。所谓“破”(vihata)，特指连同习气(vāsanā)一起断除，是为摧毁、根除、破除。由智慧明灯所破，即是“智慧明灯所破”。“痴”(moha)或“无明”(avijjā)，指能使人迷惑，或其自性即是迷惑。其能遮蔽所缘自性，犹如黑暗(andhakāra)，故亦称“暗”(tamo)。“其无明之暗已被智慧明灯所破”，此即“智慧明灯破无明暗”。虽然一切漏尽者(khīṇāsava)皆以智慧明灯破除无明之暗，但与随信行(saddhādhimutta)、见至(diṭṭhippatta)等声闻弟子及独觉(paccekasambuddha)相比，正等觉者(sammāsambuddha)连同习气亦一并断尽，其断除烦恼更为殊胜。因此，为赞叹世尊此超胜的断无明之功德，而说“智慧明灯破无明暗”。

Atha vā antarena paropadesaṃ attano santāne accantaṃ avijjandhakāravigamassa nibbattitattā, tathā sabbaññutāya balesu ca vasībhāvassa samadhigatattā, parasantatiyañca dhammadesanātisayānubhāvena sammadeva tassa [Pg.4] pavattitattā bhagavāva visesato mohatamavigamena thometabboti āha ‘‘paññāpajjotavihatamohatama’’nti. Imasmiñca atthavikappe ‘‘paññāpajjoto’’ti padena bhagavato paṭivedhapaññā viya desanāpaññāpi sāmaññaniddesena, ekasesanayena vā saṅgahitāti daṭṭhabbā.

或者，由于不依赖他人教导，即能于自身相续中彻底消除无明黑暗，如是证得一切智及诸力的自在，又以说法殊胜威力，令他人相续如实生起，因此唯有世尊特别值得以破除愚痴黑暗的功德来赞叹，所以说“以智慧明灯破除愚痴黑暗”。于此义理阐释中，“智慧明灯”一词，应当理解为通过一般性的指代，世尊的证悟智慧与说法智慧皆被包含在内，或以一总摄余的方式来统摄。

Atha vā bhagavato ñāṇassa ñeyyapariyantikattā sakalañeyyadhammasabhāvāvabodhanasamatthena anāvaraṇañāṇasaṅkhātena paññāpajjotena sabbañeyyadhammasabhāvacchādakassa mohandhakārassa vidhamitattā anaññasādhāraṇo bhagavato mohatamavināsoti katvā vuttaṃ ‘‘paññāpajjotavihatamohatama’’nti. Ettha ca mohatamavidhamanante adhigatattā anāvaraṇañāṇaṃ kāraṇūpacārena sasantāne mohatamavidhamananti daṭṭhabbaṃ. Abhinīhārasampattiyā savāsanappahānameva hi kilesānaṃ ñeyyāvaraṇapahānanti, parasantāne pana mohatamavidhamanassa kāraṇabhāvato phalūpacārena anāvaraṇañāṇaṃ ‘‘mohatamavidhamana’’nti vuccatīti.

或者说，由于世尊之智以所知为究竟，故能以名为无碍智的智慧明灯，凭借其了知一切所知法自性的能力，驱散了覆盖一切所知法自性的愚痴黑暗，因此说世尊破除愚痴黑暗是无与伦比的，故言“以智慧明灯破除愚痴黑暗”。于此当知，无碍智是在破除愚痴黑暗之后证得的，故从因的转喻而言，它在自身相续中被称为“破除愚痴黑暗”。因为发愿圆满时，连同习气一同断除诸烦恼，即是断除所知障；但在他人相续中，无碍智是破除愚痴黑暗之因，故从果的转喻而言，它被称为“破除愚痴黑暗”。

Kiṃ pana kāraṇaṃ avijjāsamugghātoyeveko pahānasampattivasena bhagavato thomanānimittaṃ gayhati, na pana sātisayaṃ niravasesakilesapahānanti? Tappahānavacaneneva tadekaṭṭhatāya sakalasaṃkilesagaṇasamugghātassa jotitabhāvato. Na hi so tādiso kileso atthi, yo niravasesaavijjāppahānena na pahīyatīti.

为何仅以彻底根除无明，作为赞叹世尊舍断圆满的理由，而不说（他）超胜地、无余地断尽一切烦恼呢？因为“断除无明”之言，因其义理同一，即已阐明了对一切染污聚的根除。确实没有这样的烦恼，能在无明被无余断除之后，仍未被断除。

Atha vā vijjā viya sakalakusaladhammasamuppattiyā niravasesākusaladhammanibbattiyā saṃsārappavattiyā ca avijjā padhānakāraṇanti tabbighātavacanena sakalasaṃkilesagaṇasamugghāto vutto eva hotīti vuttaṃ ‘‘paññāpajjotavihatamohatama’’nti.

或者说，无明是一切不善法生起及轮回流转的主要原因，犹如明(vijjā)是一切善法生起的主要原因，因此，言说破除无明，即是言说根除一切染污聚，故说“以智慧明灯破除愚痴黑暗”。

Narā ca amarā ca narāmarā, saha narāmarehīti sanarāmaro, sanarāmaro ca so loko cāti sanarāmaraloko, tassa garūti sanarāmaralokagaru, taṃ sanarāmaralokagaruṃ. Etena devamanussānaṃ viya tadavasiṭṭhasattānampi yathārahaṃ guṇavisesāvahatāya bhagavato upakārataṃ dasseti. Na cettha padhānāppadhānabhāvo codetabbo. Añño hi saddakkamo, añño atthakkamo. Edisesu hi samāsapadesu padhānampi appadhānaṃ viya niddisīyati yathā ‘‘sarājikāya parisāyā’’ti [Pg.5] (apa. aṭṭha. 1.1.82). Kāmañcettha sattasaṅkhārokāsavasena tividho loko, garubhāvassa pana adhippetattā garukaraṇasamatthasseva sattalokassa vasena attho gahetabbo. So hi lokīyanti ettha puññapāpāni tabbipāko cāti ‘‘loko’’ti vuccati. Amaraggahaṇena cettha upapattidevā adhippetā.

人(narā)与天(amarā)为人天(narāmarā)；与人天俱，故为“与人天俱者”(sanarāmaro)；彼与人天俱的世界(loko)，故为“人天世界”(sanarāmaraloko)；此世界之师(garu)，故为“人天世界之师”(sanarāmaralokagaru)，（顶礼）彼“人天世界之师”。此句显示了世尊为天、人及其他有情，随其各自根机带来功德之殊胜，从而利益他们。此处不应诘难主次之分，因为语序是一回事，义序是另一回事。在此类复合词中，主要部分有时也如次要部分般被表述，例如“与王俱的会众”(sarājikāya parisāya)。虽然世间可依有情、行、器世间而分为三种，但此处意在彰显“师”义，故应依能够致敬的有情世间来理解。所谓“世间”(loko)，是指于其中可见(lokīyanti)善恶业及其果报，故得此名。此处“天”(amara)一词，意指生天(upapattidevā)。

Atha vā samūhattho loka-saddo samudāyavasena lokīyati paññāpīyatīti. Saha narehīti sanarā, sanarā ca te amarā cāti sanarāmarā, tesaṃ lokoti sanarāmaralokoti purimanayeneva yojetabbaṃ. Amara-saddena cettha visuddhidevāpi saṅgayhanti. Te hi maraṇābhāvato paramatthato amarā, narāmarānaṃyeva gahaṇaṃ ukkaṭṭhaniddesavasena yathā ‘‘satthā devamanussāna’’nti (dī. ni. 1.157). Tathā hi sabbānatthapariharaṇapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantamupakāritāya aparimitanirupamappabhāvaguṇavisesasamaṅgitāya ca sabbasattuttamo bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamaṃ gāravaṭṭhānaṃ. Tena vuttaṃ ‘‘sanarāmaralokagaru’’nti.

或者说，“世间”(loka)一词有“集合”之义，因其作为集合体被认知(lokīyati)、被施设(paññāpīyati)。“与人俱”(saha narehi)为“有人”(sanarā)，彼“有人”者与“天”(amarā)合为“人天”(sanarāmarā)，其“世间”为“人天世间”(sanarāmaraloka)，应如前述方式组合。此处“天”(amara)一词亦包含清净天(visuddhidevā)，因其无有死亡，故从胜义而言为“不死”。此处仅取人天，是依卓越者而作的指称，如“天人之师”(satthā devamanussānaṃ)（《长部》1.157）。诚然，世尊以远离一切无益为先，致力于成就无余的利益安乐，具备无上加行圆满，对包含天人在内的人类有情极为饶益，具足无量无匹的威力与功德特质，为一切有情中的最上者，于无量世界界中，是无量有情的至上皈敬之处。是故说为“人天世界之师”。

Sobhanaṃ gataṃ gamanaṃ etassāti sugato. Bhagavato hi veneyyajanupasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ, tathā lakkhaṇānubyañjanapaṭimaṇḍitarūpakāyatāya dutavilambitakhalitānukaḍḍhananippīḷanukkuṭikakuṭilākulatādi- dosarahitamavahasitarājahaṃsavasabhavāraṇamigarājagamanaṃ kāyagamanaṃ ñāṇagamanañca vipulanimmalakaruṇāsativīriyādiguṇavisesasahitamabhinīhārato yāva mahābodhi niravajjatāya sobhanamevāti.

其所行(gataṃ)或行走(gamanaṃ)美好(sobhanaṃ)，故为善逝(Sugata)。世尊前往教化所化有情之处，纯粹为成就彼等的利益安乐，故其所行美好。同样，其色身由相好庄严，其步态超越鹅王、牛王、象王、狮子王，无有太快、太慢、颠仆、拖曳、紧缩、蹲踞、歪斜、散乱等过失；其身行与智行，从发愿(abhinīhāra)乃至大菩提，皆因具足广大、无瑕的悲、念、精进等殊胜功德而无有瑕疵，故其所行美好。

Atha vā sayambhūñāṇena sakalamapi lokaṃ pariññābhisamayavasena parijānanto ñāṇena sammā gato avagatoti sugato, tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato atītoti sugato, lokanirodhaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato, lokanirodhagāminiṃ paṭipadaṃ bhāvanābhisamayavasena sammā [Pg.6] gato paṭipannoti sugato. ‘‘Sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato’’tiādinā nayena (mahāni. 38) ayamattho vibhāvetabboti.

或者，以无师自证智，通过遍知通达了知一切世间，即是以智慧正确地去向(sammā gato)或了悟(avagato)，故为善逝。同样，通过舍断通达舍弃世间集，令其达到不生起的法性，即是正确地去向或超越(atīto)，故为善逝。通过作证通达，正确地去向或证得(adhigato)世间灭——涅槃，故为善逝。通过修习通达，正确地去向或行于(paṭipanno)趣向世间灭之道，故为善逝。此义应依《大义释》(Mahāniddesa 38)中“以须陀洹道所断的诸烦恼，他不再趣向、返回、回归彼等烦恼，故为善逝”等方法来阐明。

Atha vā sundaraṃ ṭhānaṃ sammāsambodhiṃ, nibbānameva vā gato adhigatoti sugato. Yasmā vā bhūtaṃ tacchaṃ atthasaṃhitaṃ veneyyānaṃ yathārahaṃ kālayuttameva ca dhammaṃ bhāsati, tasmā sammā gadati vadatīti sugato da-kārassa ta-kāraṃ katvā. Iti sobhanagamanatādīhi sugato, taṃ sugataṃ.

又或者，因其去向(gato)或证得(adhigato)美妙(sundaraṃ)之处，即正等觉或涅槃，故为善逝。又或者，因其为所化有情宣说真实、如实、有益且适时之法，故为善说(sammā gadati)，（词源上）是将da音转为ta音而成为Sugata。如是，因其所行美好等义，故为善逝。（我礼敬）彼善逝。

Puññapāpakehi upapajjanavasena gantabbato gatiyo, upapattibhavavisesā. Tā pana nirayādivasena pañcavidhā. Tā hi sakalassapi bhavagāmikammassa ariyamaggādhigamena avipākārahabhāvakaraṇena nivattitattā bhagavā pañcahipi gatīhi suṭṭhu mutto visaṃyuttoti āha ‘‘gativimutta’’nti. Etena bhagavato katthacipi apariyāpannataṃ dasseti, yato bhagavā ‘‘devātidevo’’ti vuccati. Tenāha –

由福业与非福业而投生，因是所趣向处，故名为“趣”(gatiyo)，此即再生有(upapattibhava)的差别。彼等趣，依地狱等而有五种。由于世尊已证得圣道，令一切导向“有”的业不能再生果报，从而止息了彼等趣，是故，世尊已从五趣中善解脱、不相应，故说“解脱诸趣”。此句显示世尊不被纳入任何一处，因此被称为“天中天”(devātidevo)。故说：

‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36);

“能令我投生为天人、乾闼婆或飞鸟之业，能令我成为夜叉或再生为人道之业——我之彼等诸漏皆已尽，已摧毁，已拔除。”（《增支部》4.36）

Taṃtaṃgatisaṃvattanakānañhi kammakilesānaṃ aggamaggena bodhimūleyeva suppahīnattā natthi bhagavato gatipariyāpannatāti accantameva bhagavā sabbabhavayonigativiññāṇaṭṭhitisattāvāsasattanikāyehi suparimutto. Taṃ gativimuttaṃ. Vandeti namāmi, thomemīti vā attho.

彼等能导致轮回至各趣（gati）的业与烦恼，已由最上道（aggamagga）于菩提树下善断，故世尊不为趣所含摄。世尊确实已从一切有、胎、趣、识住、有情居、有情众中完全解脱。彼即趣解脱者。“礼敬”（Vande）意为“我礼拜”或“我赞叹”。

Atha vā gativimuttanti anupādisesanibbānadhātuppattiyā bhagavantaṃ thometi. Ettha hi dvīhi ākārehi bhagavato thomanā veditabbā attahitasampattito parahitapaṭipattito ca. Tesu attahitasampatti anāvaraṇañāṇādhigamato, savāsanānaṃ sabbesaṃ kilesānaṃ accantapahānato, anupādisesanibbānappattito ca veditabbā. Parahitapaṭipatti lābhasakkārādinirapekkhacittassa sabbadukkhaniyyānikadhammadesanato, viruddhesupi niccaṃ hitajjhāsayavasena ñāṇaparipākakālāgamanato ca. Sā panettha āsayato payogato ca duvidhā parahitapaṭipatti, tividhā [Pg.7] ca attahitasampatti pakāsitā hoti, kathaṃ? ‘‘Karuṇāsītalahadaya’’nti etena āsayato parahitapaṭipatti, sammāgadanatthena sugata-saddena payogato parahitapaṭipatti, ‘‘paññāpajjotavihatamohatamaṃ gativimutta’’nti etehi catusaccapaṭivedhatthena ca sugata-saddena tividhāpi attahitasampatti, avasiṭṭhatthena tena ‘‘paññāpajjotavihatamohatama’’nti etena ca sabbāpi attahitasampatti parahitapaṭipatti pakāsitā hotīti.

或者说，“趣解脱者”（gativimuttaṃ）是为赞叹世尊证得无余依涅槃界。此处应当从两种角度理解对世尊的赞叹：自利圆满与利他行道。其中自利圆满可从以下三方面理解：证得无碍智，连同习气（vāsana）彻底断除一切烦恼，证得无余依涅槃。利他行道则表现为：不期求利养、恭敬等而宣说能导向一切苦之出离的法，即使面对敌对者也常怀利益之心，等待其智慧成熟的时机。这里的利他行道又可从意乐和实行两方面说明，自利圆满则从三个方面彰显。如何理解呢？“慈悲清凉心”彰显意乐之利他；以具“善说”义的“善逝”一词，彰显实行之利他；“以智慧明灯破除痴暗”、“趣解脱者”等语，以及以具“通达四圣谛”义的“善逝”一词，彰显三种自利圆满；而以其（善逝一词）余义，以及“以智慧明灯破除痴暗”一词，则完整地展现了自利圆满与利他行道。

Atha vā tīhi ākārehi bhagavato thomanā veditabbā – hetuto phalato upakārato ca. Tattha hetu mahākaruṇā, sā paṭhamapadena dassitā. Phalaṃ catubbidhaṃ ñāṇasampadā pahānasampadā ānubhāvasampadā rūpakāyasampadā cāti. Tāsu ñāṇapahānasampadā dutiyapadena saccapaṭivedhatthena ca sugata-saddena pakāsitā honti, ānubhāvasampadā pana tatiyapadena, rūpakāyasampadā yathāvuttakāyagamanasobhanatthena sugata-saddena lakkhaṇānubyañjanapāripūriyā vinā tadabhāvato. Upakāro anantaraṃ abāhiraṃ karitvā tividhayānamukhena vimuttidhammadesanā. So sammāgadanatthena sugata-saddena pakāsito hotīti veditabbaṃ.

或者说，应从因、果、饶益三个方面来理解对世尊的赞叹。其中，因是大悲心，已由第一词开显。果有四种：智慧圆满、断德圆满、威德圆满、色身圆满。其中，智慧圆满与断德圆满由第二词及具“洞见四谛”义的“善逝”一词开显；威德圆满由第三词开显；色身圆满则由“善逝”一词以其“身行端严”之义开显，因为若无相好圆满，则无此端严。饶益是指不分内外，通过三乘（yāna）之门宣说解脱之法。此饶益应理解为由“善逝”一词以其“善说”之义开显。

Tattha ‘‘karuṇāsītalahadaya’’nti etena sammāsambodhiyā mūlaṃ dasseti. Mahākaruṇāya sañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthaṃ katābhinīhāro anupubbena pāramiyo pūretvā anuttaraṃ sammāsambodhiṃ adhigatoti karuṇā sammāsambodhiyā mūlaṃ. ‘‘Paññāpajjotavihatamohatama’’nti etena sammāsambodhiṃ dasseti. Anāvaraṇañāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ sammāsambodhīti vuccatīti. Sammāgamanatthena sugata-saddena sammāsambodhiyā paṭipattiṃ dasseti līnuddhaccapatiṭṭhānāyūhanakāmasukhallikattakilamathānuyoga-sassatucchedābhinivesādi-antadvayarahitāya karuṇāpaññāpariggahitāya majjhimāya paṭipattiyā pakāsanato sugata-saddassa. Itarehi sammāsambodhiyā padhānāppadhānabhedaṃ payojanaṃ dasseti. Saṃsāramahoghato sattasantāraṇañhettha padhānaṃ payojanaṃ, tadaññamappadhānaṃ. Tesu padhānena parahitapaṭipattiṃ dasseti, itarena attahitasampattiṃ, tadubhayena attahitāya paṭipannādīsu catūsu puggalesu bhagavato [Pg.8] catutthapuggalabhāvaṃ dasseti. Tena ca anuttaradakkhiṇeyyabhāvaṃ, uttamavandanīyabhāvaṃ, attano ca vandanakiriyāya khettaṅgatabhāvaṃ dasseti.

于此，“悲心清凉”一句，显示正等正觉之根本。因世尊以大悲心所策发，为救度众生脱离轮回淤泥，发起大愿，次第圆满诸波罗蜜，证得无上正等正觉，故说悲乃正等正觉之根本。“智慧明灯破除无明黑暗”一句，则显示正等正觉本身。因无碍智乃道智之所依，道智亦是无碍智之所依，二者合称正等正觉。以“善逝”一词，依“善行道”之义，阐明正等正觉之行道——远离沉滞与掉举、耽溺于欲乐与苦行、以及常断二见等诸边执，由悲与慧所摄持之中道。“善逝”一词正是用以表明此中道。其余词句则显示正等正觉之主要与次要作用。于此，度众生出轮回大流乃主要作用，其余则为次要作用。其中，主要作用显示利他之行，次要作用显示自利成就，二者结合则表明世尊于四类众生(puggala)中位居第四，由此显示其无上应供之德、最上可敬之性，以及自身堪为礼拜福田之特质。

Ettha ca karuṇāgahaṇena lokiyesu mahaggatabhāvappattāsādhāraṇaguṇadīpanato bhagavato sabbalokiyaguṇasampatti dassitā hoti, paññāgahaṇena sabbaññutaññāṇapadaṭṭhānamaggañāṇadīpanato sabbalokuttaraguṇasampatti. Tadubhayaggahaṇasiddho hi attho ‘‘sanarāmaralokagaru’’ntiādinā vipañcīyatīti. Karuṇāgahaṇena ca upagamanaṃ nirupakkilesaṃ dasseti, paññāgahaṇena apagamanaṃ. Tathā karuṇāgahaṇena lokasamaññānurūpaṃ bhagavato pavattiṃ dasseti lokavohāravisayattā karuṇāya, paññāgahaṇena samaññāya anatidhāvanaṃ. Sabhāvānavabodhena hi dhammānaṃ samaññaṃ atidhāvitvā sattādiparāmasanaṃ hotīti. Tathā karuṇāgahaṇena mahākaruṇāsamāpattivihāraṃ dasseti, paññāgahaṇena tīsu kālesu appaṭihatañāṇaṃ catusaccañāṇaṃ catupaṭisambhidāñāṇaṃ catuvesārajjañāṇaṃ, karuṇāgahaṇena mahākaruṇāsamāpattiñāṇassa gahitattā sesādhāraṇañāṇāni cha abhiññā aṭṭhasu parisāsu akampanañāṇāni dasa balāni cuddasa buddhañāṇāni soḷasa ñāṇacariyā aṭṭhārasa buddhadhammā catucattālīsa ñāṇavatthūni sattasattati ñāṇavatthūnīti evamādīnaṃ anekesaṃ paññāpabhedānaṃ vasena ñāṇacāraṃ dasseti. Tathā karuṇāgahaṇena caraṇasampattiṃ, paññāgahaṇena vijjāsampattiṃ. Karuṇāgahaṇena attādhipatitā, paññāgahaṇena dhammādhipatitā. Karuṇāgahaṇena lokanāthabhāvo, paññāgahaṇena attanāthabhāvo. Tathā karuṇāgahaṇena pubbakāribhāvo, paññāgahaṇena kataññutā. Karuṇāgahaṇena aparantapatā, paññāgahaṇena anattantapatā. Karuṇāgahaṇena vā buddhakaradhammasiddhi, paññāgahaṇena buddhabhāvasiddhi. Tathā karuṇāgahaṇena paresaṃ tāraṇaṃ, paññāgahaṇena sayaṃ tāraṇaṃ. Tathā karuṇāgahaṇena sabbasattesu anuggahacittatā, paññāgahaṇena sabbadhammesu virattacittatā dassitā hoti.

于此，以悲心显示世尊具足世间功德，此乃证得崇高境界者所特有之功德；以智慧显示世尊具足一切出世间功德，此乃彰显作为一切知智（sabbaññutaññāṇa）基石的道智。二者并举所成就之义，可由“天人世间之师”等语详述。又，以悲心显示（对众生之）亲近无有染恼，以智慧显示（对烦恼之）远离。同样，以悲心显示世尊随顺世间共许而行，因悲心乃世间言谈之范畴；以智慧显示不逾越共许，因为若不觉知诸法自性，便会逾越共许而执取有情等。同样，以悲心显示安住于大悲定；以智慧显示于三世无碍之智、四圣谛智、四无碍解智、四无畏智。因以悲心已含摄大悲定智，故藉智慧可显示其余诸无共智，如：六神通、于八众中不动摇之智、十力、十四佛智、十六智行、十八佛不共法、四十四智事、七十七智事等无量智慧差别，从而显示智慧之行境。同样，以悲心显示行（caraṇa）圆满，以智慧显示明（vijjā）圆满。以悲心显示以自我为增上，以智慧显示以法为增上。以悲心显示为世间之怙主，以智慧显示为自身之怙主。同样，以悲心显示为先益者，以智慧显示为知恩者。以悲心显示不恼害他，以智慧显示不恼害自。或可说，以悲心成就致佛之法，以智慧成就佛陀之境。同样，以悲心显示度化他人，以智慧显示自我解脱。同样，以悲心显示对一切众生怀有悲悯心，以智慧显示对一切法怀有离欲心。

Sabbesañca buddhaguṇānaṃ karuṇā ādi tannidānabhāvato, paññā pariyosānaṃ tato uttari karaṇīyābhāvato. Iti ādipariyosānadassanena sabbe buddhaguṇā dassitā honti. Tathā karuṇāgahaṇena sīlakkhandhapubbaṅgamo [Pg.9] samādhikkhandho dassito hoti. Karuṇānidānañhi sīlaṃ tato pāṇātipātādiviratippavattito, sā ca jhānattayasampayoginīti. Paññāvacanena paññākkhandho. Sīlañca sabbabuddhaguṇānaṃ ādi, samādhi majjhe, paññā pariyosānanti evampi ādimajjhapariyosānakalyāṇadassanena sabbe buddhaguṇā dassitā honti nayato dassitattā. Eso eva hi niravasesato buddhaguṇānaṃ dassanupāyo, yadidaṃ nayaggahaṇaṃ, aññathā ko nāma samattho bhagavato guṇe anupadaṃ niravasesato dassetuṃ. Tenevāha –

一切佛德中，悲乃最初之因由，慧乃最终之归宿，因无有更上者。如是见其首尾，则能展现一切佛德。复次，摄取悲，则能显示以戒蕴为先导之定蕴。因戒之根源乃悲，由此生起远离杀生等恶行之行为，且此悲与三种禅定相应。言及慧，则能显示慧蕴。戒乃诸佛德之开端，定乃中间，慧乃终结。如是藉由显示开端、中间与结尾之善，则能展现一切佛德，因已从方法上进行展示。此乃毫无遗漏地展示佛德之方法，亦即摄取方法要点，否则谁有能力逐一无遗地宣说世尊功德耶？是故说：

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,Vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304;

3.141;

ma. ni. aṭṭha. 3.425;

udā. 53;

bu. vaṃ. aṭṭha. 4.5;

cariyā. aṭṭha. nidānakathā, pakiṇṇakakathā;

apa. 2.7.20) –

“佛陀亦为佛陀说其德，纵经一劫不言他；长劫虽有穷尽时，如来功德无穷尽。”

Teneva ca āyasmatā sāriputtattherenapi buddaguṇaparicchedanaṃ pati anuyuttena ‘‘no hetaṃ, bhante’’ti paṭikkhipitvā ‘‘api ca me, bhante, dhammanvayo vidito’’ti (dī. ni. 2.146) vuttaṃ.

是故，具寿舍利弗长老在被问及界定佛陀功德时，亦曾否定道：“世尊，非如是也。”继而说：“世尊，然我已了知法之理趣。”

2. Evaṃ saṅkhepena sakalasabbaññuguṇehi bhagavantaṃ abhitthavitvā idāni saddhammaṃ thometuṃ ‘‘buddhopī’’tiādimāha. Tattha buddhoti kattuniddeso. Buddhabhāvanti kammaniddeso. Bhāvetvā sacchikatvāti ca pubbakālakiriyāniddeso. Yanti aniyamato kammaniddeso. Upagatoti aparakālakiriyāniddeso. Vandeti kiriyāniddeso. Tanti niyamanaṃ. Dhammanti vandanakiriyāya kammaniddeso. Gatamalaṃ anuttaranti ca tabbisesanaṃ.

2. 如是简略赞叹世尊一切遍智功德后，今为赞扬正法，故说“佛陀亦”等。其中，“佛陀”乃指施事者；“佛境”乃指受事者；“修习而证得”乃指前时动词；“所”乃指不定受事者；“到达”乃指后时动词；“礼敬”乃指动词；“彼”乃指限定；“法”乃指礼敬动词之受事者；“离垢无上”乃其修饰语。

Tattha buddhasaddassa tāva – ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’tiādinā niddesanayena (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97) attho veditabbo. Atha vā savāsanāya aññāṇaniddāya accantavigamato, buddhiyā vā vikasitabhāvato buddhavāti buddho jāgaraṇavikasanatthavasena. Atha vā kassacipi ñeyyadhammassa anavabuddhassa abhāvena ñeyyavisesassa kammabhāvena [Pg.10] aggahaṇato kammavacanicchāya abhāvena avagamanatthavaseneva kattuniddeso labbhatīti buddhavāti buddho yathā ‘‘dikkhito na dadātī’’ti. Atthato pana pāramitāparibhāvito sayambhūñāṇena saha vāsanāya vihataviddhastaniravasesakileso mahākaruṇā sabbaññutaññāṇādiaparimeyyaguṇagaṇādhāro khandhasantāno buddho. Yathāha – ‘‘buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi. Tattha ca sabbaññutaṃ patto balesu ca vasībhāva’’nti (mahāni. 192). Api-saddo sambhāvane. Tena ‘‘evaṃ guṇavisesayutto sopi nāma bhagavā’’ti vakkhamānaguṇe dhamme sambhāvanaṃ dīpeti. Buddhabhāvanti sammāsambodhiṃ. Bhāvetvāti uppādetvā vaḍḍhetvā ca. Sacchikatvāti paccakkhaṃ katvā. Upagatoti patto, adhigatoti attho. Etassa ‘‘buddhabhāva’’nti etena sambandho. Gatamalanti vigatamalaṃ, niddosanti attho. Vandeti paṇamāmi, thomemi vā. Anuttaranti uttararahitaṃ, lokuttaranti attho. Dhammanti yathānusiṭṭhaṃ paṭipajjamāne apāyato saṃsārato ca apatamāne dhāretīti dhammo.

于此，“佛”字之含义，应依《大义释》(Mahāniddesa)及《小义释》(Cūḷaniddesa)等所说“觉悟真理故为佛，觉悟众生故为佛”等解释来理解。或因彻底断除含习气之无明眠，或因智慧之开显性，依觉醒与开显之义称为佛陀。复次，或如“受戒者不施与”之例，因无有任何未被觉悟之所知法，亦无对所知事物特殊业性之执取，无有造作语之意图，仅藉觉悟之义而得施事者之解释，故称为佛陀。从根本上说，以波罗蜜熏修，凭借自生智慧，连同习气一并消除所有剩余烦恼，具备大悲心、一切智智等无法衡量功德之蕴相续，即是佛陀。正如《大义释》所说：“所谓佛陀，即是彼世尊，乃自存者，无师自证，于昔未曾闻之法中，自证真理。且已获得一切智，于诸力中获得自在。”“亦”字表示可能性。是故表明“拥有如是殊胜功德之世尊”于即将描述之功德法上之可能性。佛之境界即是正等正觉。修习即是生起与增长。现证即是亲身证得。证得即是获得，成就即是此义。此与“佛之境界”相关联。离垢即是远离污垢，无过失即是此义。礼敬即是顶礼，亦是赞叹。无上即是无有更上者，出世间即是此义。法乃指依教导修行之人，能令彼等免于堕入恶趣与轮回，故称为法。

Ayañhettha saṅkhepattho – evaṃ vividhaguṇagaṇasamannāgato buddhopi bhagavā yaṃ ariyamaggasaṅkhātaṃ dhammaṃ bhāvetvā phalanibbānasaṅkhātaṃ pana dhammaṃ sacchikatvā anuttaraṃ sammāsambodhiṃ adhigato, tametaṃ buddhānampi buddhabhāvahetubhūtaṃ sabbadosamalarahitaṃ attano uttaritarābhāvena anuttaraṃ paṭivedhasaddhammaṃ namāmīti. Pariyattisaddhammassapi tappakāsanattā idha saṅgaho daṭṭhabbo. Atha vā ‘‘abhidhammanayasamuddaṃ adhigacchi, tīṇi piṭakāni sammasī’’ti ca aṭṭhakathāyaṃ vuttattā pariyattidhammassapi sacchikiriyasammasanapariyāyo labbhatīti sopi idha vutto evāti daṭṭhabbaṃ.

此处简要说明如下：如此具足种种功德的世尊，修习名为圣道的法，证得名为果法与涅槃法的法，成就无上正等正觉。此法是诸佛成佛之因，远离一切过失与垢染，因其自身至高无上，我礼敬此无上通达之正法。由于教理正法亦能阐明此义，故应理解为此处亦包含教理正法。或者，如义注所说“通达阿毗达摩之义海，遍察三藏”，因此教理正法亦具有现证与遍察之意义，所以亦应理解为此处包含了教理正法。

Tathā ‘‘yaṃ dhammaṃ bhāvetvā sacchikatvā’’ti ca vuttattā buddhakaradhammabhūtāhi pāramitāhi saha pubbabhāge adhisīlasikkhādayopi idha dhamma-saddena saṅgahitāti veditabbaṃ. Tāpi hi malapaṭipakkhatāya gatamalā anaññasādhāraṇatāya anuttarā cāti. Tathā hi sattānaṃ sakalavaṭṭadukkhanissaraṇatthāya katamahābhinīhāro mahākaruṇādhivāsapesalajjhāsayo paññāvisesaparidhotanimmalānaṃ dānadamasaññamādīnaṃ uttamadhammānaṃ [Pg.11] satasahassādhikāni kappānaṃ cattāri asaṅkhyeyyāni sakkaccaṃ nirantaraṃ niravasesānaṃ bhāvanāpaccakkhakaraṇehi kammādīsu adhigatavasibhāvo acchariyācinteyyamahānubhāvo adhisīlādhicittānaṃ paramukkaṃsapāramippatto bhagavā paccayākāre catuvīsatikoṭisatasahassamukhena mahāvajirañāṇaṃ pesetvā anuttaraṃ sammāsambodhiṃ abhisambuddhoti.

正如“修习此法并证得此法”所说，应当知道作为成佛之法的波罗蜜，以及前期阶段的增上戒学等，在此都以“法”一词涵盖。这些法也因为是垢染的对治，所以是已离垢的；又因为是不共于他人的，所以是无上的。这是因为，为了让众生脱离一切轮回之苦，发起大誓愿，以大悲为住处，具足柔和的意乐，以殊胜智慧洗涤清净的布施、调伏、自制等殊胜法，历经四大阿僧祇劫又十万大劫，恭敬地、持续不断地、毫无遗漏地进行修习与亲身实践，在业等方面获得自在力，具有不可思议的伟大力量，达到增上戒、增上心的究竟圆满，世尊以二十四万亿种缘相，发出金刚大智慧，现等觉无上正等正觉。

Ettha ca ‘‘bhāvetvā’’ti etena vijjāsampadāya dhammaṃ thometi, ‘‘sacchikatvā’’ti etena vimuttisampadāya. Tathā paṭhamena jhānasampadāya, dutiyena vimokkhasampadāya. Paṭhamena vā samādhisampadāya, dutiyena samāpattisampadāya. Atha vā paṭhamena khayeñāṇabhāvena, dutiyena anuppādeñāṇabhāvena. Purimena vā vijjūpamatāya, dutiyena vajirupamatāya. Purimena vā virāgasampattiyā, dutiyena nirodhasampattiyā. Tathā paṭhamena niyyānabhāvena, dutiyena nissaraṇabhāvena. Paṭhamena vā hetubhāvena, dutiyena asaṅkhatabhāvena. Paṭhamena vā dassanabhāvena, dutiyena vivekabhāvena. Paṭhamena vā adhipatibhāvena, dutiyena amatabhāvena dhammaṃ thometi. Atha vā ‘‘yaṃ dhammaṃ bhāvetvā buddhabhāvaṃ upagato’’ti etena svākkhātatāya dhammaṃ thometi, ‘‘sacchikatvā’’ti etena sandiṭṭhikatāya. Tathā purimena akālikatāya, pacchimena ehipassikatāya. Purimena vā opaneyyikatāya, pacchimena paccattaṃ veditabbatāya dhammaṃ thometi. ‘‘Gatamala’’nti iminā saṃkilesābhāvadīpanena dhammassa parisuddhataṃ dasseti. ‘‘Anuttara’’nti etena aññassa visiṭṭhassa abhāvadīpanena vipulaparipuṇṇataṃ. Paṭhamena vā pahānasampadaṃ dhammassa dasseti, dutiyena sabhāvasampadaṃ. Bhāvetabbatāya vā dhammassa gatamalabhāvo yojetabbo. Bhāvanābalena hi so dosānaṃ samugghātako hotīti. Sacchikātabbabhāvena anuttarabhāvo yojetabbo. Sacchikiriyānibbattito hi tatuttarikaraṇīyābhāvato anaññasādhāraṇatāya anuttaroti. Tathā ‘‘bhāvetvā’’ti etena saha pubbabhāgasīlādīhi sekkhā sīlasamādhipaññākkhandhā dassitā honti. ‘‘Sacchikatvā’’ti etena saha asaṅkhatāya dhātuyā asekkhā sīlasamādhipaññākkhandhā dassitā hontīti.

此处，以“修习”(bhāvetvā)一词赞叹法的明具足(vijjāsampadā)，以“证得”(sacchikatvā)一词赞叹法的解脱具足(vimuttisampadā)。如此，前者为禅那具足(jhānasampadā)，后者为解脱具足(vimokkhasampadā)。或者，前者为定具足(samādhisampadā)，后者为等至具足(samāpattisampadā)。又或者，前者为尽智的状态，后者为无生智的状态。前者如电光，后者如金刚。前者为离贪成就(virāgasampatti)，后者为灭成就(nirodhasampatti)。如此，前者为出离的状态，后者为解脱的状态。前者为因的状态，后者为无为的状态。前者为见的状态，后者为远离的状态。前者为增上的状态，后者为不死的状态，以此赞叹法。又或者，以“修习何法而得佛位”赞叹法的善说性(svākkhātatā)，以“证得”赞叹法的自见性(sandiṭṭhikatā)。如此，前者为无时性(akālikatā)，后者为来见性(ehipassikatā)。又或者，前者为导向性(opaneyyikatā)，后者为智者各自证知性(paccattaṃ veditabbatā)，以此赞叹法。“已离垢”(gatamala)，通过显示无杂染，表明法的清净性。“无上”(anuttara)，通过显示无其他更殊胜者，表明法的广大圆满性。或者，前者显示法的断具足(pahānasampadā)，后者显示法的自性具足(sabhāvasampadā)。法的“已离垢”之性，应与“当修习”相结合。因为通过修习之力，它能根除诸过失。“无上”之性，应与“当证悟”相结合。因为由现证而生，其后无更上所应作，且不共于他人，故为“无上”。如此，以“修习”一词，连同前分戒等，显示了有学戒、定、慧蕴；以“证得”一词，连同无为界，显示了无学戒、定、慧蕴。

3. Evaṃ saṅkhepeneva sabbadhammaguṇehi saddhammaṃ abhitthavitvā idāni ariyasaṅghaṃ thometuṃ ‘‘sugatassā’’tiādimāha. Tattha sugatassāti sambandhaniddeso[Pg.12]. Tassa ‘‘puttāna’’nti etena sambandho. Orasānanti puttavisesanaṃ. Mārasenamathanānanti orasaputtabhāve kāraṇaniddeso. Tena kilesapahānameva bhagavato orasaputtabhāve kāraṇaṃ anujānātīti dasseti. Aṭṭhannanti gaṇanaparicchedaniddeso. Tena ca satipi tesaṃ sattavisesabhāvena anekasahassasaṅkhābhāve imaṃ gaṇanaparicchedaṃ nātivattantīti dasseti maggaṭṭhaphalaṭṭhabhāvānativattanato. Samūhanti samudāyaniddeso. Ariyasaṅghanti guṇavisiṭṭhasaṅghātabhāvaniddeso. Tena asatipi ariyapuggalānaṃ kāyasāmaggiyaṃ ariyasaṅghabhāvaṃ dasseti diṭṭhisīlasāmaññena saṃhatabhāvato.

3. 如此简略地以一切法功德赞叹正法后，现在为了赞叹圣僧伽，而说“善逝的”(sugatassa)等。此处，“善逝的”是关联的解释，它与“儿子们”(puttānaṃ)相关。“亲生的”(orasānaṃ)是“儿子们”的限定词。“降伏魔军者”(mārasenamathanānaṃ)是成为亲生子之原因的解释。这表明，断除烦恼才是成为世尊亲生子的原因。“八”(aṭṭhannaṃ)是数量限定的解释。这显示，即使他们作为个别众生有成千上万之数，但由于不超越道与果的状态，他们也不会超越此数量限定。“集合”(samūha)是社群的解释。“圣僧伽”(ariyasaṅgha)是具殊胜功德之集合体的解释。这显示，即使圣者们没有身体上的聚合，但由于见与戒的共通性而结合，也构成了圣僧伽。

Tattha urasi bhavā jātā saṃbaddhā ca orasā. Yathā hi sattānaṃ orasaputtā attajātatāya pitu santakassa dāyajjassa visesena bhāgino honti, evametepi ariyapuggalā sammāsambuddhassa dhammassavanante ariyāya jātiyā jātatāya bhagavato santakassa vimuttisukhassa ariyadhammaratanassa ca ekantabhāginoti orasā viya orasā. Atha vā bhagavato dhammadesanānubhāveneva ariyabhūmiṃ okkamamānā okkantā ca ariyasāvakā bhagavato urena vāyāmajanitābhijātitāya nippariyāyena orasā puttāti vattabbataṃ arahanti. Sāvakehi pavattiyamānāpi hi dhammadesanā ‘‘bhagavato dhammadesanā’’icceva vuccati tammūlikattā lakkhaṇādivisesābhāvato ca.

在此，“亲生的”(orasa)是指从胸中生出、出生且相连。正如众生的亲生子，因是父亲亲生，而特别有份于父亲的遗产；同样地，这些圣者(ariyapuggala)在听闻正等觉者之法后，由圣生(ariyā jāti)而生，因此完全享有世尊的解脱乐与圣法宝，故如亲生子一般，称为“亲生子”。或者，圣弟子们(ariyasāvaka)仅凭世尊说法之力而正在进入或已进入圣地，因由世尊以心胸精进而生，故无庸置疑地堪称为“亲生子”。因为即使是由弟子们所宣说的法，也因其源于世尊，且在特相等方面无有差别，故仍被称为“世尊的法教”。

Yadipi ariyasāvakānaṃ ariyamaggādhigamasamaye bhagavato viya tadantarāyakaraṇatthaṃ devaputtamāro, māravāhinī vā na ekantena apasādeti, tehi pana apasādetabbatāya kāraṇe vimathite tepi vimathitā eva nāma hontīti āha ‘‘mārasenamathanāna’’nti. Imasmiṃ panatthe ‘‘māramārasenamathanāna’’nti vattabbe mārasenamathanānanti ekadesasarūpekaseso katoti daṭṭhabbaṃ. Atha vā khandhābhisaṅkhāramārānaṃ viya devaputtamārassapi guṇamāraṇe sahāyabhāvūpagamanato kilesabalakāyo ‘‘senā’’ti vuccati. Yathāha ‘‘kāmā te paṭhamā senā’’tiādi (su. ni. 438). Sā ca tehi diyaḍḍhasahassabhedā, anantabhedā vā kilesavāhinī satidhammavicayavīriyasamathādiguṇapaharaṇehi odhiso vimathitā [Pg.13] vihatā viddhastā cāti mārasenamathanā, ariyasāvakā. Etena tesaṃ bhagavato anujātaputtataṃ dasseti.

虽然圣弟子们(ariyasāvaka)在证得圣道时，不像世尊那样，天子魔(devaputtamāra)或魔军(māravāhinī)不会为了制造障碍而完全来驱逐他们；但是，当他们摧毁了那应被驱逐的因时，那些魔众也确实被摧毁了，因此圣弟子们被称为“降伏魔军者”(mārasenamathana)。在此义上，虽应说“降伏魔与魔军者”(māramārasenamathana)，但简略为“降伏魔军者”，当知是作了同形部分省略(ekadesasarūpekasesa)。或者，如同蕴魔、行魔，天子魔也因在摧毁功德上成为助伴，其烦恼力身(kilesabalakāya)被称为“军队”(senā)。如经中所说：“欲是你第一军”(kāmā te paṭhamā senā)等(经集 438)。那由一千五百种或无数种烦恼组成的军队(kilesavāhinī)，被他们以念、择法、精进、止等功德彻底地摧破、击败、粉碎，因此圣弟子被称为“降伏魔军者”。这显示了他们是随世尊而生的儿子。

Ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato ariyā niruttinayena. Atha vā sadevakena lokena saraṇanti araṇīyato upagantabbato, upagatānañca tadatthasiddhito ariyā. Ariyānaṃ saṅghoti ariyasaṅgho. Ariyo ca so saṅgho cāti vā ariyasaṅgho. Bhagavato aparabhāge buddhadhammaratanānampi samadhigamo saṅgharatanādhīnoti assa ariyasaṅghassa bahūpakārataṃ dassetuṃ idheva ‘‘sirasā vande’’ti vuttanti daṭṭhabbaṃ.

以词源学(nirutti)的方式来说，因远离(ārakattā)诸烦恼，不走(na iriyanato)于非道(anaya)，且行走(iriyanato)于正道(aya)，故为“圣者”(ariya)。或者，因值得为包含天人的世间所归依(araṇīya)，且能令归依者成就其义利，故为“圣者”。“圣者之僧伽”(ariyānaṃ saṅgho)，即是圣僧伽。或者，“彼既是圣，又是僧伽”，故为圣僧伽。为了显示在世尊之后，佛宝与法宝的证得亦有赖于僧伽宝，此圣僧伽有极大的助益，故当知此处说“我以头顶礼敬”(sirasā vande)。

Ettha ca ‘‘sugatassa orasānaṃ puttāna’’nti etena ariyasaṅghassa pabhavasampadaṃ dasseti, ‘‘mārasenamathanāna’’nti etena pahānasampadaṃ sakalasaṃkilesapahānadīpanato, ‘‘aṭṭhannampi samūha’’nti etena ñāṇasampadaṃ maggaṭṭhaphalaṭṭhabhāvadīpanato. ‘‘Ariyasaṅgha’’nti etena pabhavasampadaṃ dasseti sabbasaṅghānaṃ aggabhāvadīpanato. Atha vā sugatassa orasānaṃ puttānanti ariyasaṅghassa visuddhanissayabhāvadīpanaṃ. Mārasenamathanānanti sammāujuñāyasāmīcippaṭipannabhāvadīpanaṃ. Aṭṭhannampi samūhanti āhuneyyādibhāvadīpanaṃ. Ariyasaṅghanti anuttarapuññakhettabhāvadīpanaṃ. Tathā ‘‘sugatassa orasānaṃ puttāna’’nti etena ariyasaṅghassa lokuttarasaraṇagamanasabhāvaṃ dīpeti. Lokuttarasaraṇagamanena hi te bhagavato orasaputtā jātā. ‘‘Mārasenamathanāna’’nti etena abhinīhārasampadāya siddhaṃ pubbabhāge sammāpaṭipattiṃ dasseti. Katābhinīhārā hi sammāpaṭipannā māraṃ māraparisaṃ vā abhivijinanti. ‘‘Aṭṭhannampi samūha’’nti etena paṭividdhastavipakkhe sekkhāsekkhadhamme dasseti puggalādhiṭṭhānena maggaphaladhammānaṃ pakāsitattā. ‘‘Ariyasaṅgha’’nti aggadakkhiṇeyyabhāvaṃ dasseti. Saraṇagamanañca sāvakānaṃ sabbaguṇānaṃ ādi, sapubbabhāgapaṭipadā sekkhā sīlakkhandhādayo majjhe, asekkhā sīlakkhandhādayo pariyosānanti ādimajjhapariyosānakalyāṇā saṅkhepato sabbe ariyasaṅghaguṇā pakāsitā honti.

此处“善逝的亲生子”一句，显示圣僧伽生起的圆满；“摧伏魔军众”一句，从断尽一切烦恼的角度彰显其断除的圆满；“八辈圣贤聚”一句，通过道果成就来彰显其智慧的圆满；“圣僧伽”一词，则显示其为一切僧伽中最殊胜的特质。或者说，“善逝的亲生子”彰显圣僧伽以清净为依止的特质；“摧伏魔军众”彰显其奉行正道、正直行道的特质；“八辈圣贤聚”彰显其应受供养的特质；“圣僧伽”则彰显其为无上福田的特质。如是，“善逝的亲生子”一句，彰显圣僧伽具有出世间皈依的本质。因为出世间的皈依，他们才成为世尊的亲生子。“摧伏魔军众”一句，显示了通过发愿圆满所成就的先前正确行道。那些已经发愿并且正确修行的人，才能战胜魔罗或者魔的眷属。“八辈圣贤聚”一句，则显示了已证悟的、能对治其敌对法的有学与无学之法，因为道果法是以个人(puggala)为依处而开显的。“圣僧伽”一句显示其为最殊胜的应供养者。皈依是声闻弟子一切功德的开端，具备先前行道基础的有学戒蕴等是中间，无学戒蕴等是结尾——如此，总而言之，圣僧伽所有功德，都已开显其开端、中间、结尾三个阶段的殊胜。

4. Evaṃ gāthāttayena saṅkhepato sakalaguṇasaṃkittanamukhena ratanattayassa paṇāmaṃ katvā idāni taṃ nipaccakāraṃ yathādhippete payojane pariṇāmento [Pg.14] ‘‘iti me’’tiādimāha. Tattha ratijananaṭṭhena ratanaṃ, buddhadhammasaṅghā. Tesañhi ‘‘itipi so bhagavā’’tiādinā yathābhūtaguṇe āvajjentassa amatādhigamahetubhūtaṃ anappakaṃ pītipāmojjaṃ uppajjati. Yathāha –

4. 如此以三首偈颂，以总颂一切功德的方式，向三宝致敬后，现在将此谦恭之行转向所期望的用途，而说“iti me”（以此我）等句。于此，“宝”(ratana)是因能生起喜爱而得名，即佛、法、僧。因为当人们以“如是，彼世尊”等语忆念其真实功德时，就会生起作为证得不死之因的无量喜悦与欢欣。正如经中所说：

‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyatī’’tiādi (a. ni. 6.10; 11.11).

“摩诃男(Mahānāma)，当圣弟子忆念如来时，那时他的心既不为贪欲所困，也不为嗔恚所困，也不为愚痴所困。那时，他的心因缘于如来而正直。摩诃男，心正直的圣弟子能获得义的感受，能获得法的感受，能获得与法相应的欢喜，心欢喜者，生起喜悦。”等等。

Cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ –

或者，“宝”的含义是被珍视等状态。正如所说——

‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti. (dī. ni. aṭṭha. 2.33;

khu. pā. aṭṭha. 6.3;

su. ni. aṭṭha. 226;

mahāni. aṭṭha. 50) –

“被珍视且价值高昂，无与伦比难得见；为无上士夫所受用，是故被称为宝。”

Cittīkatabhāvādayo ca anaññasādhāraṇā buddhādīsu eva labbhantīti.

被珍视等状态，是不共于他者的，唯于佛陀等处可得。

Vandanāva vandanāmayaṃ yathā ‘‘dānamayaṃ sīlamaya’’nti. Vandanā cettha kāyavācācittehi tiṇṇaṃ ratanānaṃ guṇaninnatā, thomanā vā. Pujjabhavaphalanibbattanato puññaṃ, attano santānaṃ punātīti vā. Suvihatantarāyoti. Suṭṭhu vihatantarāyo. Etena attano pasādasampattiyā, ratanattayassa ca khettabhāvasampattiyā taṃ puññaṃ atthappakāsanassa upaghātakaupaddavānaṃ vihanane samatthanti dasseti. Hutvāti pubbakālakiriyā. Tassa ‘‘atthaṃ pakāsayissāmī’’ti etena sambandho. Tassāti yaṃ ratanattayavandanāmayaṃ puññaṃ, tassa. Ānubhāvenāti balena.

“礼敬所成”(vandanāmayaṃ)即是礼敬，犹如“布施所成”、“持戒所成”。此处的礼敬，指以身、语、意对三宝功德的归向，或为赞颂。因能产生可敬的生存状态之果，故称为“福”(puñña)；或因能净化自身心续。善除障碍(suvihatantarāyo)即是：障碍被完全摧破。此句显示，凭借自身净信的圆满以及三宝作为福田的圆满，此福德能够有力地摧破妨碍阐明义理的灾患。“作已”(hutvā)是过去时动词，与“我将阐明其义”相联系。“彼”指由礼敬三宝所成的福德。“以其威力”(ānubhāvena)即是以其力量。

5. Evaṃ ratanattayassa nipaccakāre payojanaṃ dassetvā idāni yassā dhammadesanāya atthaṃ saṃvaṇṇetukāmo, tassā tāva guṇābhitthavanavasena upaññāpanatthaṃ ‘‘saṃyuttavaggapaṭimaṇḍitassā’’tiādi vuttaṃ, devatāsaṃyuttādisaṃyuttehi ceva naḷavaggādivaggehi ca vibhūsitassāti attho. Tattha [Pg.15] ‘‘saṃyutta’’nti ‘‘saṃyogo’’ti ca atthato ekaṃ. Kesaṃ saṃyuttaṃ? Suttavaggānaṃ. Yathā hi byañjanasamudāyo padaṃ, evaṃ atthesu ca katāvadhiko padasamudāyo vākyaṃ, vākyasamudāyo suttaṃ, suttasamudāye vaggoti samaññā, tathā suttavaggasamudāye saṃyuttasamaññā. Saṃyujjantīti ettha suttavaggāti saṃyuttaṃ. Yadipi avayavavinimutto samudāyo nāma paramatthato natthi, avayave eva taṃtaṃsannivesavisiṭṭhe upādāya padādisamaññā viya suttavaggasamaññā saṃyuttasamaññā āgamasamaññā ca, tathāpi paramatthato avijjamānopi samudāyo buddhiparikappitarūpena vijjamāno viya gayhamāno avayavānaṃ adhiṭṭhānabhāvena voharīyati yathā ‘‘rukkhe sākhā’’ti, tasmā vuttaṃ ‘‘saṃyuttavaggapaṭimaṇḍitassā’’ti.

5. 如是说明了对三宝恭敬的旨趣后，现在，对于将要释义其义理的法教，首先为了通过称颂其功德来引介，而说了“以相应与品所庄严的”等句，其义为：由天相应(Devatāsaṃyutta)等诸相应，以及芦品(Naḷavagga)等诸品所庄严。于此，“相应”(saṃyutta)与“结合”(saṃyoga)义同。与何者相应？与诸经及诸品。如音节的集合为词(pada)，有确定意义的词的集合为句(vākya)，句的集合为经(sutta)，经的集合名为品(vagga)，同样地，经与品的集合名为相应(saṃyutta)。诸经与诸品于此中被连结，故为相应。虽然从究竟义(paramattha)上说，离开部分的集合体并不存在，但依部分以特定排列方式安立，如同词等名称，经品名、相应名、圣典名(āgamasamaññā)也是如此。虽然究竟上不存在集合体，但依心智构想，它被理解为仿佛存在，并被用作各部分的所依处，如同说“树上有枝”。因此说“以相应与品所庄严的”。

Nanu saṃyuttavaggo eva āgamo, tassa pana kehi maṇḍananti? Na codetabbametaṃ. Bhavati hi abhinnepi vatthusmiṃ yathādhippetavisesāvabodhanato bhedakasamudācāro yathā ‘‘silāputtakassa sarīra’’nti. Āgamissanti ettha, etena, etasmā vā attatthaparatthādayoti āgamo, ādikalyāṇādiguṇasampattiyā uttamaṭṭhena taṃtaṃabhipatthitasamiddhihetutāya paṇḍitehi varitabbato varo, āgamo ca so varo cāti āgamavaro. Āgamasammatehi vā varoti āgamavaro, saṃyutto ca so āgamavaro cāti saṃyuttāgamavaro, tassa. Buddhānaṃ anubuddhā buddhānubuddhā, buddhānaṃ saccapaṭivedhaṃ anugamma paṭividdhasaccā aggasāvakādayo ariyā. Tehi atthasaṃvaṇṇanāguṇasaṃvaṇṇanānaṃ vasena saṃvaṇṇitassa.

或问：相应本身就是圣典(āgama)，它又是由什么所庄严呢？不应如此责难。即使是同一事物，为了显示所欲表达的特定差别，也可以用区分的方式来描述，例如说“石像的身体”。自利、利他等由此而来、通过它而来、或从它而来，故为圣典(āgama)。因其具备初善等功德，以其无上性成为成就各种所愿之因，应为智者所选，故为“殊胜”(vara)。既是圣典又是殊胜，故为“殊胜圣典”(āgamavara)。或，为诸圣典所公认故为殊胜，故为“殊胜圣典”。既是相应又是殊胜圣典，故为“相应殊胜圣典”(saṃyuttāgamavara)，此即指此相应。随佛觉悟者(anubuddha)，即是跟随诸佛证悟真理之后而证悟真理的上首弟子(aggasāvaka)等圣者。此圣典是由他们通过释义其义理与称颂其功德的方式所阐释的。

Atha vā buddhā ca anubuddhā ca buddhānubuddhāti yojetabbaṃ. Sammāsambuddheneva hi vinayasuttaabhidhammānaṃ pakiṇṇakadesanādivasena yo paṭhamaṃ attho vibhatto, so eva pacchā tesaṃ atthavaṇṇanāvasena saṅgītikārehi saṅgahaṃ āropitoti. Ettha ca saṃyuttānaṃ vaggā samūhāti saṃyuttavaggā, sagāthāvaggādayo. Tappariyāpannatāya saṃyuttesu vaggā saṃyuttavaggā, naḷavaggādayo. Saṃyuttāva vaggā saṃyuttavaggā. Tividhepi te ekasesanayena gahetvā vuttaṃ ‘‘saṃyuttavaggapaṭimaṇḍitassā’’ti.

或者，应将“佛”(buddha)与“随佛觉悟者”(anubuddha)合解为“佛及随佛觉悟者”(buddhānubuddha)。因为正是由正等觉者以零散教说等方式，最初分别了律、经、阿毗达摩的义理，其后结集者们才依据对这些义理的释义，将其纳入结集。此处，“诸相应的品”(saṃyuttavaggā)意为诸相应的集合，如有偈品(Sagāthāvagga)等。因其被包含于相应中，故相应中的品为“相应品”，如芦品(Naḷavagga)等。相应本身即是品，故为“相应品”。总括此三者，以一余格的方式而说“以相应与品所庄严的”。

Tattha sagāthāvagge tāva ekādasa saṃyuttāni aṭṭhatiṃsa vaggā. Nidānavagge nava saṃyuttāni ekūnacattālīsa vaggā. Khandhavagge ekādasa saṃyuttāni [Pg.16] ekūnasaṭṭhi vaggā. Saḷāyatanavagge nava saṃyuttāni aṭṭhatiṃsa vaggā. Mahāvagge dvādasa saṃyuttāni aṭṭhacattālīsa vaggā. Idamettha saṃyuttantaravaggānaṃ parimāṇaṃ.

于此，《有偈品》(Sagāthāvagga)有十一个相应(saṃyutta)，三十八个品(vagga)；《因缘品》(Nidānavagga)有九个相应，三十九个品；《蕴品》(Khandhavagga)有十一个相应，五十九个品；《六处品》(Saḷāyatanavagga)有九个相应，三十八个品；《大品》(Mahāvagga)有十二个相应，四十八个品。此即其中诸相应与品之数量。

Ñāṇappabhedajananassāti paṭiccasamuppādakhandhāyatanādikathābahulatāya gambhīrañāṇacariyāvibhāvanato paññāvibhāgasamuppādakassa. Idha pana ‘‘paññāppabhedajananassā’’ti svāyamāgamo thomito, saṃvaṇṇanāsu cāyaṃ ācariyassa pakati, yadidaṃ taṃtaṃsaṃvaṇṇanānaṃ ādito tassa tassa saṃvaṇṇetabbassa dhammassa visesaguṇakittanena thomanā. Tathā hi sumaṅgalavilāsinīpapañcasūdanīmanorathapūraṇīaṭṭhasālinīādīsu ca yathākkamaṃ ‘‘saddhāvahaguṇassa, paravādamathanassa, dhammakathikapuṅgavānaṃ vicittapaṭibhānajananassa, tassa gambhīrañāṇehi ogāḷhassa abhiṇhaso nānānayavicittassa abhidhammassā’’tiādinā thomanā katā.

“能生种种智”(ñāṇappabhedajananassa)，是指因广说缘起(paṭiccasamuppāda)、蕴(khandha)、处(āyatana)等，能显发甚深智慧(gambhīrañāṇa)，产生智慧的分别。此处说“能生种种智”，是在赞扬此圣典(āgama)。而在各种释义(saṃvaṇṇanā)中，这是阿阇梨(ācariya)的惯例，即在各种释义的开头，先赞扬所要解释之法的殊胜功德(visesaguṇa)。例如在《善吉祥光》(Sumaṅgalavilāsinī)、《破斥妄见》(Papañcasūdanī)、《满足希愿》(Manorathapūraṇī)、《含义阐明》(Aṭṭhasālinī)等书中，也都依次赞扬说：“能引生信德(saddhāvahaguṇa)，能摧破他宗(paravādamathana)，能使说法者(dhammakathikapuṅgava)生起种种善巧辩才(vicittapaṭibhāna)，此阿毗达摩(abhidhamma)为甚深智慧所通达，且常具种种善巧理趣(nānānayavicitta)”等等。

6. Attho kathīyati etāyāti atthakathā, atthakathāva aṭṭhakathā ttha-kārassa ṭṭha-kāraṃ katvā yathā ‘‘dukkhassa pīḷanaṭṭho’’ti. Āditoti ādimhi paṭhamasaṅgītiyaṃ. Chaḷabhiññatāya paramena cittavasibhāvena samannāgatattā jhānādīsu pañcavidhavasitāsambhāvato ca vasino, therā mahākassapādayo. Tesaṃ satehi pañcahi. Yāti yā aṭṭhakathā. Saṅgītāti atthaṃ kathetuṃ yuttaṭṭhāne ‘‘ayaṃ etassa attho, ayaṃ etassa attho’’ti saṅgahetvā vuttā. Anusaṅgītā ca yasattherādīhi pacchāpi dutiyatatiyasaṅgītīsu. Iminā attano saṃvaṇṇanāya āgamanavisuddhiṃ dasseti.

6. “藉此言义”，故为“义释”( atthakathā)；“义释”即是“义注”(aṭṭhakathā)，此乃将ttha音转为ṭṭha音，如“苦之逼迫义”(dukkhassa pīḷanaṭṭho)。“最初”是指第一次结集之时。“自在者”(vasino)是指大迦叶(Mahākassapa)等长老，因其具足六神通(chaḷabhiññā)与最上心自在，且于禅定等成就五种自在。他们有五百位。“结集”(saṅgītā)是指为解说其义，于适当之处，将“此为此义，此为此义”汇集而说。“随诵”(anusaṅgītā)是指耶舍(Yasa)长老等在后来的第二、第三次结集中亦随之诵出。此举显示了其释义的传承清净。

7. Sīhassa lānato gahaṇato sīhaḷo, sīhakumāro, tabbaṃsajātatāya tambapaṇṇidīpe khattiyā, tesaṃ nivāsatāya tambapaṇṇidīpassa ca sīhaḷabhāvo veditabbo. Ābhatāti jambudīpato ānītā. Athāti pacchā. Aparabhāge hi nikāyantaraladdhīhi asaṅkaratthaṃ sīhaḷabhāsāya aṭṭhakathā ṭhapitāti. Tena mūlaṭṭhakathā sabbasādhāraṇā na hotīti idaṃ atthappakāsanaṃ ekantena karaṇīyanti dasseti. Tenevāha ‘‘dīpavāsīnamatthāyā’’ti. Ettha dīpavāsīnanti jambudīpavāsīnaṃ, sīhaḷadīpavāsīnaṃ vā atthāya sīhaḷabhāsāya ṭhapitāti yojanā.

7. 因捕捉(gahaṇato)狮子(sīha)而得名“执狮者”(sīhaḷo)，即狮子童子。其后裔为铜鍱洲(Tambapaṇṇidīpa)的刹帝利，因其居住于此，故当知铜鍱洲亦有“狮子国”(Sīhaḷa)之称。“传来”(ābhatā)是指从瞻部洲传来。“其后”(athā)是指后来。后来为免与其他部派的学说混杂，故以僧伽罗语确立了义注。由此显示，根本义注并非普遍适用，故此番释义实有必要。因此说“为岛民之利益”。此处“为岛民之利益”(dīpavāsīnamatthāya)，其句法结构应解为：为了瞻部洲的居民或狮子洲(Sīhaḷadīpa)居民的利益，而以僧伽罗语确立了义注。

8. Apanetvāti [Pg.17] kañcukasadisaṃ sīhaḷabhāsaṃ apanetvā. Tatoti aṭṭhakathāto. Ahanti attānaṃ niddisati. Manoramaṃ bhāsanti māgadhabhāsaṃ. Sā hi sabhāvaniruttibhūtā paṇḍitamanaṃ ramayati. Tenevāha ‘‘tantinayānucchavika’’nti, pāḷigatiyā anulomikaṃ pāḷichāyānuvidhāyininti attho. Vigatadosanti asabhāvaniruttibhāsantararahitaṃ.

8. “除去”(apanetvā)是说除去如外衣般的僧伽罗语(Sīhaḷabhāsā)。“从彼”(tato)是指从义注。“我”(ahaṃ)是指示自己。“悦意语”(manoramaṃ bhāsaṃ)是指摩揭陀语(Māgadhabhāsā)，因其是自然语，能令智者心悦。因此说“契合圣典之体例”(tantinayānucchavikaṃ)，意即顺应巴利圣典的规范，遵循巴利圣典的风格。“离过”(vigatadosaṃ)是指没有非自然语的其他语言成分。

9. Samayaṃ avilomentoti siddhantaṃ avirodhento. Etena atthadosābhāvamāha. Aviruddhattā eva hi theravādāpi idha pakāsīyissanti. Theravaṃsadīpānanti thirehi sīlakkhandhādīhi samannāgatattā therā, mahākassapādayo. Tehi āgatā ācariyaparamparā theravaṃso, tappariyāpannā hutvā āgamādhigamasampannattā paññāpajjotena tassa samujjalanato theravaṃsadīpā, mahāvihāravāsino, tesaṃ. Vividhehi ākārehi nicchīyatīti vinicchayo, gaṇṭhiṭṭhānesu khilamaddanākārena pavattā vimaticchedanī kathā. Suṭṭhunipuṇo saṇho vinicchayo etesanti sunipuṇavinicchayā. Atha vā vinicchinotīti vinicchayo vuttappakāravisayaṃ ñāṇaṃ. Suṭṭhu nipuṇo cheko vinicchayo etesanti yojetabbaṃ. Etena mahākassapāditheraparamparāgato, tato eva ca aviparīto saṇho sukhumo mahāvihāravāsīnaṃ vinicchayo, tassa pamāṇabhūtataṃ dasseti.

9. “不违宗义”(samayaṃ avilomento)即不违背根本 सिद्धांत(siddhanta)，此言其义理无过。正因无违，此处也将阐明上座部(Theravāda)的观点。“上座部之灯”(theravaṃsadīpānaṃ)，是指因具足戒蕴等坚固之法而为“上座”(thera)的大迦叶(Mahākassapa)等人。由他们传承而来的师资相承即是“上座部”(theravaṃso)；作为此传承的一员，因具足教理与证悟，以智慧明灯照亮此部，故称“上座部之灯”，即大寺住众(Mahāvihāravāsino)。“以多种方式抉择”，故为“抉择”(vinicchayo)，指在疑难之处，以破除障碍的方式，进行断除疑惑的论述。他们有“善妙之抉择”，故为“善妙抉择者”(sunipuṇavinicchayā)。或者，“能抉择”，故为“抉择”，指了知所述对象的智慧。应结合为“他们有极其善巧的抉择”。此句显示，源自大迦叶等上座传承、因而无有错谬、微细深入的大寺住众的抉择，堪为标准。

10. Sujanassa cāti ca-saddo sampiṇḍanattho. Tena ‘‘na kevalaṃ jambudīpavāsīnameva atthāya, atha kho sādhujanatosanatthañcā’’ti dasseti. Tena ca ‘‘tambapaṇṇidīpavāsīnampi atthāyā’’ti ayamattho siddho hoti uggahaṇādisukaratāya tesampi bahukārattā. Ciraṭṭhitatthanti ciraṭṭhitiatthaṃ, cirakālappavattanāyāti attho. Idañhi atthappakāsanaṃ aviparītapadabyañjanasunikkhepassa atthasunayassa ca upāyabhāvato saddhammassa ciraṭṭhitiyā pavattati. Vuttañhetaṃ bhagavatā ‘‘dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunikkhittañca padabyañjanaṃ attho ca sunīto’’ti (a. ni. 2.20).

10. “及善人之”(sujanassa ca)一句中的“及”(ca)字，有总括之义。由此显示“不仅为瞻部洲(Jambudīpa)居民之利益，亦为令善人欢喜”。因此，“亦为铜鍱洲(Tambapaṇṇidīpa)居民之利益”此义亦得以成立，因其易于受持等，对他们亦有大利益。“为令长久住立”(ciraṭṭhitatthaṃ)，意为使之长久流传。此番释义，因其是善安立文句与善巧抉择义理之方便，故能令正法长久住立。诚如世尊所言：“诸比丘，有二法能令正法住立、不乱、不没。云何为二？谓善安立之文句与善通达之义理。”(《增支部》2.20)

11-12. Yaṃ atthavaṇṇanaṃ kattukāmo, tassā mahattaṃ pariharituṃ ‘‘sāvatthipabhūtīna’’ntiādi vuttaṃ. Tenevāha – ‘‘na idha bhiyyo vitthārakathaṃ [Pg.18] karissāmi, na taṃ idha vicārayissāmī’’ti ca. Saṅgītīnaṃ dvinnanti dīghamajjhimanikāyānaṃ.

11-12. 欲作义释者，为避免其篇幅过大，故说“舍卫城(Sāvatthī)等”之语。因此他说：“我于此不再作广说，亦不于此详察。”“二部”(dvinnam saṅgītīnam)是指长部(Dīghanikāya)与中部(Majjhimanikāya)二部。

13. ‘‘Na idha bhiyyo vitthārakathaṃ karissāmī’’ti sāmaññato vuttassa atthassa avassayaṃ dassetuṃ ‘‘suttānaṃ panā’’tiādi vuttaṃ.

13. 为显示“我于此不再作广说”这句概括之言的根据，故说“然于诸经”等语。

14. Yaṃ aṭṭhakathaṃ kattukāmo, tadekadesabhāvena visuddhimaggo gahetabboti kathikānaṃ upadesaṃ karonto tatta vicāritadhamme uddesavasena dasseti ‘‘sīlakathā’’tiādinā. Tattha sīlakathāti cārittavārittādivasena sīlassa vitthārakathā. Dhutadhammāti piṇḍapātikaṅgādayo terasa kilesadhunanakadhammā. Kammaṭṭhānāni sabbānīti pāḷiyaṃ āgatāni aṭṭhattiṃsa, aṭṭhakathāyaṃ dveti niravasesāni yogakammassa bhāvanāya pavattiṭṭhānāni. Cariyāvidhānasahitoti rāgacariyādīnaṃ sabhāgādividhānena sahito. Jhānāni cattāri rūpāvacarajjhānāni, samāpattiyo catasso arūpasamāpattiyo. Aṭṭhapi vā paṭiladdhamattāni jhānāni, samāpajjanavasibhāvappattiyā samāpattiyo. Jhānāni vā rūpārūpāvacarajjhānāni, samāpattiyo phalasamāpattinirodhasamāpattiyo.

14. 欲作义注者，应以《清净道论》(Visuddhimagga)之一部分为据，如此教导说法者。他以纲要的方式，展示了彼处所抉择之法，如“戒论”等。其中，“戒论”(sīlakathā)是依作持与止持等对戒的广说。“头陀法”(dhutadhamma)是乞食支(piṇḍapātikaṅga)等十三种抖落烦恼之法。“一切业处”(kammaṭṭhānāni sabbāni)是指巴利圣典中所出的三十八种，及义注中所出的两种，即所有无余的、作为修行所缘的处所。“具足行相之规定”(cariyāvidhānasahito)是指包含贪行(rāgacariya)等相应行相的规定。“禅那”(jhānāni)是指四种色界禅；“等至”(samāpattiyo)是指四种无色等至。或者，“禅那”是指八种刚证得的禅定；“等至”是指达到入定自在的状态。又或者，“禅那”是指色界与无色界禅；“等至”是指果等至与灭尽等至。

15. Lokiyalokuttarabhedā cha abhiññāyo sabbā abhiññāyo. Ñāṇavibhaṅgādīsu āgatanayena ekavidhādinā paññāya saṅkaletvā sampiṇḍetvā nicchayo paññāsaṅkalananicchayo.

15. 依世间与出世间之别，六神通(abhiññāyo)即是一切神通。如《分别智》(Ñāṇavibhaṅga)等中所述之理，以一法等方式，通过智慧加以合计与总摄而作出的抉择，即是“慧总摄抉择”(paññāsaṅkalananicchayo)。

16. Paccayadhammānaṃ hetuādīnaṃ paccayuppannadhammānaṃ hetupaccayādibhāvo paccayākāro, tassa desanā paccayākāradesanā, paṭiccasamuppādakathāti attho. Sā pana nikāyantaraladdhisaṅkararahitatāya suṭṭhuparisuddhā, ghanavinibbhogassa ca sudukkaratāya nipuṇā saṇhasukhumā, ekattanayādisahitā ca tattha vicāritāti āha ‘‘suparisuddhanipuṇanayā’’ti. Paṭisambhidādīsu āgatanayaṃ avisajjetvāva vicāritattā avimuttatantimaggā.

16. 缘法(paccayadhamma)的因等，对于缘生法(paccayuppannadhamma)的因缘等状态，即是“缘相”(paccayākāra)；对其阐述即是“缘相阐述”(paccayākāradesanā)，意即“缘起论”(Paṭiccasamuppādakathā)。此论因未混杂其他部派(nikāyantara)的学说(laddhi)，故极为清净；又因其密集(ghana)之分析(vinibbhoga)极为困难，故精微(nipuṇā)细致(saṇhasukhumā)；且其中亦探讨了一性理趣(ekattanaya)等，故说“极为清净精微之理趣”(suparisuddhanipuṇanayā)。因其探讨时未舍弃《无碍解道》(Paṭisambhidāmagga)等中所述之理趣，故其道不离圣典(avimuttatantimaggā)。

17. Iti pana sabbanti iti-saddo parisamāpane, pana-saddo vacanālaṅkāre, etaṃ sabbanti attho. Idhāti imissā aṭṭhakathāya. Na taṃ vicārayissāmi punaruttibhāvatoti adhippāyo.

17. “如是”(iti)一词用于总结，“然”(pana)一词为语句庄严，意即“此即全部”(etaṃ sabbaṃ)。“在此”(idha)指于此义注中。意谓“因其重复(punarutti)，故我将不作考察”。

18. Idāni [Pg.19] tasseva avicāraṇassa ekantakāraṇaṃ niddhārento ‘‘majjhe visuddhimaggo’’tiādimāha. Tattha ‘‘majjhe ṭhatvā’’ti etena majjhaṭṭhabhāvadīpanena visesato catunnaṃ āgamānaṃ sādhāraṇaṭṭhakathā visuddhimaggo, na sumaṅgalavilāsiniādayo viya asādhāraṇaṭṭhakathāti dasseti. ‘‘Visesato’’ti ca idaṃ vinayābhidhammānampi visuddhimaggo yathārahaṃ atthavaṇṇanā hoti evāti katvā vuttaṃ.

18. 今为确定不作考察之唯一理由，而言“《清净道论》居中”(majjhe visuddhimaggo)等语。其中，以“住于中间”(majjhe ṭhatvā)显示其中立性(majjhaṭṭhabhāva)，表明《清净道论》是四部阿含(Āgama)的共通义注，而非如《善吉祥光》(Sumaṅgalavilāsinī)等为不共通之义注。说“特别地”(visesato)，是为说明《清净道论》亦适当地为律藏(Vinaya)与论藏(Abhidhamma)作了义理释义。

19. Iccevāti iti eva. Tampīti visuddhimaggampi. Etāyāti sāratthappakāsiniyā.

19. “如是”(icceva)即“iti eva”。“彼亦”(tampi)即“《清净道论》亦”(visuddhimaggampi)。“依此”(etāya)即指《显扬真义》(Sāratthappakāsinī)。

Ettha ca ‘‘sīhaḷadīpaṃ ābhatā’’tiādinā aṭṭhakathākaraṇassa nimittaṃ dasseti, ‘‘dīpavāsīnamatthāya sujanassa ca tuṭṭhatthaṃ ciraṭṭhitatthañca dhammassā’’ti etehi payojanaṃ, ‘‘saṃyuttāgamavarassa atthaṃ pakāsayissāmī’’ti etena piṇḍatthaṃ, ‘‘apanetvāna tatohaṃ sīhaḷabhāsa’’ntiādinā ‘‘sāvatthipabhūtīna’’ntiādinā ‘‘sīlakathā’’tiādinā ca karaṇappakāraṃ. Heṭṭhimanikāyesu visuddhimagge ca vicāritānaṃ atthānaṃ avicāraṇampi hi idha karaṇappakāro evāti.

于此，以“从师子国(Sīhaḷadīpa)传来”(sīhaḷadīpaṃ ābhatā)等语，显示作义注的缘由(nimitta)；以“为岛民之义利，为善人之喜悦，及为正法之久住”(dīpavāsīnamatthāya sujanassa ca tuṭṭhatthaṃ ciraṭṭhitatthañca dhammassā)等语，说明其目的(payojana)；以“我将阐明殊胜相应部(Saṃyuttāgama)之义”(saṃyuttāgamavarassa atthaṃ pakāsayissāmī)等语，总说其要义(piṇḍattha)；以“我从彼中去除师子国语”(apanetvāna tatohaṃ sīhaḷabhāsaṃ)等语、“舍卫城(Sāvatthī)等”(sāvatthipabhūtīnaṃ)等语、“戒论”(sīlakathā)等语，说明其著作方式(karaṇappakāra)。于下部诸尼柯耶(heṭṭhimanikāya)及《清净道论》中已论究之义，于此不复论究，此亦即是著作方式。

Ganthārambhakathāvaṇṇanā niṭṭhitā.

著作缘起之释义终。

1. Devatāsaṃyuttaṃ

1. 诸天相应

1. Naḷavaggo

1. 芦荻品

1. Oghataraṇasuttavaṇṇanā

1. 渡瀑流经释义

Vibhāgavantānaṃ [Pg.20] sabhāvavibhāvanaṃ vibhāgadassanavaseneva hotīti paṭhamaṃ tāva saṃyuttavaggasuttādivasena saṃyuttāgamassa vibhāgaṃ dassetuṃ ‘‘tattha saṃyuttāgamo nāmā’’tiādimāha. Tattha tatthāti yaṃ vuttaṃ – ‘‘saṃyuttāgamavarassa atthaṃ pakāsayissāmī’’ti, tasmiṃ vacane. Tatthāti vā ‘‘etāya aṭṭhakathāya vijānātha saṃyuttanissitaṃ attha’’nti ettha yaṃ saṃyuttaggahaṇaṃ kataṃ, tattha. Pañca vaggā etassāti pañcavaggo. Avayavena viggaho, samudāyo samāsattho.

于善分别者，自性之显现，乃由分别之展示而有。是故，为先以相应(saṃyutta)、品、经等方式，显示《相应部》(Saṃyuttāgama)之分别，故说“于此，所谓相应部”(tattha saṃyuttāgamo nāma)等语。“于此，于此”(tattha tatthāti)者，乃于“我将阐明殊胜相应部之义”一语中。或“于此”(tatthāti)者，乃于“依此义注可知相应所依之义”一语中所作之“相应”一词。此有五品，故为“五品”(pañcavaggo)。此乃依部分(avayava)而释(viggaho)，其全体(samudāyo)则为复合词(samāsa)之义。

Idāni taṃ ādito paṭṭhāya saṃvaṇṇetukāmo attano saṃvaṇṇanāya tassa paṭhamamahāsaṅgītiyaṃ nikkhittānukkameneva pavattabhāvaṃ dassetuṃ, ‘‘tassa vaggesu sagāthāvaggo ādī’’tiādi vuttaṃ. Tattha yathāpaccayaṃ tattha tattha desitattā paññattattā ca vippakiṇṇānaṃ dhammavinayānaṃ saṅgahetvā gāyanaṃ kathanaṃ saṅgīti, mahāvisayattā pūjaniyattā ca mahatī saṅgīti mahāsaṅgīti. Paṭhamā mahāsaṅgīti paṭhamamahāsaṅgīti, tassā pavattitakālo paṭhamamahāsaṅgītikālo, tasmiṃ paṭhamamahāsaṅgītikāle.

今欲从初释(saṃvaṇṇetukāmo)之，为示其释(saṃvaṇṇanāya)乃依第一次大结集(Paṭhamamahāsaṅgīti)所置之次第而进行，故说“于其诸品中，有偈品(Sagāthāvaggo)为初”等语。于此，法(Dhamma)与律(Vinaya)乃随缘于处处被说示与制定，将此等散逸者收集而合诵、宣说，是为结集(Saṅgīti)；因其所涉广大且应恭敬，故大结集称为“大结集”(Mahāsaṅgīti)。初次之大结集为“第一次大结集”(Paṭhamā Mahāsaṅgīti)；其进行之时为“第一次大结集时”，即于第一次大结集之时。

Nidadāti desanaṃ desakālādivasena aviditaṃ viditaṃ katvā nidassetīti nidānaṃ. Yo loke ganthassa upogghātoti vuccati, svāyamettha ‘‘evaṃ me suta’’nti-ādiko gantho veditabbo, na pana ‘‘sanidānāhaṃ, bhikkhave, dhammaṃ desemī’’tiādīsu (a. ni. 3.126) viya attajjhāsayādidesanuppattihetu. Tenevāha – ‘‘evaṃ me sutanti-ādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādī’’ti. Kāmañcettha yassaṃ paṭhamamahāsaṅgītiyaṃ nikkhittānukkamena saṃvaṇṇanaṃ kattukāmo, sā vitthārato vattabbā, sumaṅgalavilāsiniyaṃ pana attanā vitthāritattā tattheva gahetabbāti imissā saṃvaṇṇanāya mahattaṃ pariharanto ‘‘sā panesā’’tiādimāha.

依说法之时处等，将未明之事明示，令其可知，故为因缘(nidāna)。世间所谓之“序言”(upogghāta)，于此应知即是“如是我闻”等文句，而非如“诸比丘，我为汝等说有因缘之法”(《增支部》3.126)等经中所说，乃说法者之内在意乐等说法生起之因。是故而言：“如是我闻等语，乃具寿阿难于第一次大结集时所说之开端因缘(nidāna)。”于此，虽欲详释(saṃvaṇṇanaṃ)第一次大结集(Paṭhamamahāsaṅgīti)所置之次第，理应广说，然于《善吉祥光》(Sumaṅgalavilāsinī)中已由作者详述，故应于彼处得知。为避免此释义(saṃvaṇṇanāya)过于庞大，故说“然此”(sā panesā)等语。

1. Evaṃ bāhiranidāne vattabbaṃ atidisitvā idāni abbhantaranidānaṃ ādito paṭṭhāya saṃvaṇṇetuṃ ‘‘yaṃ paneta’’ntiādi vuttaṃ. Tattha yasmā saṃvaṇṇanaṃ karontena saṃvaṇṇetabbe dhamme padavibhāgaṃ padatthañca dassetvā tato paraṃ piṇḍatthādidassanavasena saṃvaṇṇanā kātabbā, tasmā padāni tāva dassento [Pg.21] ‘‘evanti nipātapada’’nti-ādimāha. Tattha padavibhāgoti padānaṃ viseso, na padaviggaho. Atha vā padāni ca padavibhāgo ca padavibhāgo. Padaviggaho ca padavibhāgo ca padavibhāgoti vā ekasesavasena padapadaviggahā padavibhāgasaddena vuttāti veditabbaṃ. Tattha padaviggaho ‘‘jetassa vanaṃ jetavana’’ntiādinā samāsapadesu daṭṭhabbo.

1. 如是，于外因缘(bāhiranidāna)中应说之处作了指引后，今为从初释内因缘(abbhantaranidāna)，故说“然此”(yaṃ panetaṃ)等语。于此，因作释者于所释之法，应先示其句分(padavibhāga)与句义(padattha)，其后方以总义等方式而作释，故先显示诸句，而言“‘如是’(evaṃ)为不变词”(nipātapada)等。此处，“句分”(padavibhāga)乃诸句之差别，非语句之分析(padaviggaha)。或，句与句分，皆为句分。或，语句分析与句分，亦为句分。或应知，依省略法(ekasesa)，句与语句分析，皆以“句分”一词说之。其中，语句分析可见于“逝多之林为祇陀林”(jetassa vanaṃ jetavanaṃ)等复合词(samāsapada)中。

Atthatoti padatthato. Taṃ pana padatthaṃ atthuddhārakkamena paṭhamaṃ evaṃsaddassa dassento ‘‘evaṃsaddo tāvā’’tiādimāha. Avadhāraṇādīti ettha ādi-saddena idamatthapucchāparimāṇādiatthānaṃ saṅgaho daṭṭhabbo. Tathā hi ‘‘evaṃgatāni puthusippāyatanāni (dī. ni. 1.163, 165), evaṃvidho evamākāro’’ti ca ādīsu idaṃ-saddassa atthe evaṃ-saddo. Gata-saddo hi pakārapariyāyo, tathā vidhākāra-saddo ca. Tathā hi gatavidhaākārasadde lokiyā pakāratthe vadanti. ‘‘Evaṃ su te sunhātā suvilittā kappitakesamassū āmuttamālābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyakoti. No hidaṃ, bho gotamā’’tiādīsu (dī. ni. 1.286) pucchāyaṃ, ‘‘evaṃ lahuparivattaṃ (a. ni. 1.48), evamāyupariyanto’’ti (pārā. 12) ca ādīsu parimāṇe.

“从义”(atthatoti)即从句义(padatthato)。为以抉择义理(atthuddhāra)之次第，先显示“如是”(evaṃ)一词之句义，故说“‘如是’一词”(evaṃsaddo tāva)等语。于“限定等”(avadhāraṇādi)中，“等”(ādi)字当知包含此义(idamatthā)、询问(pucchā)、限量(parimāṇa)等义。诚然，于“如是到达之种种技艺处”(《长部》1.163, 165)、“如是种类、如是形相”等句中，“如是”一词用于“此”(idaṃ)义。“至”(gata)一词实为“方式”(pakāra)之同义语，“种类”(vidha)、“形相”(ākāra)亦然。世人亦以“至”、“种类”、“形相”等词言说“方式”义。于“汝等善沐浴、善涂香、修饰须发、佩戴花鬘严具、身着白净衣，具足圆满五种欲德而行娱乐，如汝今日之于师长耶？贤者乔达摩，非如是也。”(《长部》1.286)等句中，用于询问(pucchā)。于“如是速变”(《增支部》1.48)、“如是寿尽”(《波罗夷》12)等句中，用于限量(parimāṇa)。

Nanu ca ‘‘evaṃ su te sunhātā suvilittā, evamāyupariyanto’’ti ettha evaṃ-saddena pucchanākāraparimāṇākārānaṃ vuttattā ākārattho eva evaṃ-saddoti? Na, visesasabbhāvato. Ākāramattavācako hi evaṃ-saddo, ākāratthoti adhippeto yathā ‘‘evaṃ byākho’’tiādīsu, na pana ākāravisesavācako. Evañca katvā, ‘‘evaṃ jātena maccenā’’tiādīni (dha. pa. 53) upamādīsu udāharaṇāni upapannāni honti. Tathā hi ‘‘yathāpi…pe… bahu’’nti (dha. pa. 53)? Ettha puppharāsiṭṭhāniyato manussūpapattisappurisūpanissaya-saddhammassavana- yonisomanasikāra-bhogasampattiādidānādipuññakiriyahetusamudāyato sobhāsugandhatādiguṇayogato mālāguḷasadisiyo pahūtā puññakiriyā maritabbasabhāvatāya maccena sattena kattabbāti jotitattā puppharāsimālāguḷāva upamā, tesaṃ upamākāro yathā-saddena aniyamato vuttoti ‘‘evaṃ-saddo upamākāranigamanattho’’ti [Pg.22] vatthuṃ yuttaṃ, so pana upamākāro niyamiyamāno atthato upamāva hotīti āha ‘‘upamāyaṃ āgato’’ti. Tathā ‘‘evaṃ iminā ākārena abhikkamitabba’’ntiādinā upadisiyamānāya samaṇasāruppāya ākappasampattiyā yo tattha upadisanākāro, so atthato upadeso evāti vuttaṃ, ‘‘evaṃ te…pe… upadese’’ti. Tathā ‘‘evametaṃ bhagavā, evametaṃ sugatā’’ti ettha ca bhagavatā yathāvuttamatthaṃ aviparītato jānantehi kataṃ tattha saṃvijjamānaguṇānaṃ pakārehi haṃsanaṃ udaggatākaraṇaṃ sampahaṃsanaṃ. Yo tattha sampahaṃsanākāroti yojetabbaṃ.

难道不是说“如是汝等善沐浴、善涂香，如是寿尽”一句中，“如是”一词既表示询问方式，也表示限定方式，所以“如是”一词仅仅表示方式的意义吗？不是的，因为它有特殊性。“如是”一词仅表示方式，例如在“如是解说”等句中，其意为方式义，但并非表示特殊的方式。因此，“如是生者必死”等（《法句经》53）在比喻等例子中是成立的。因为，譬如“譬如……乃至……众多”（《法句经》53）？这里以花堆为喻，说明从生而为人、亲近善士、听闻正法、如理作意、财富具足等，以及布施等福业(puññakiriya)之因的聚合，由于具备美妙的色泽、芳香等功德，犹如花鬘、花球般众多的福业，是必死之众生(macca)应行持的，由此表明花堆和花球本身就是比喻，其比喻方式以“如”字不限定地表达，故说“如是”一词是比喻方式的总结义，此说合理。然而，这种比喻方式若加以限定，实际上就成了比喻本身，因此说“在比喻中出现”。同样地，“应当这样前行”等句所教导的沙门(samaṇa)应有的威仪具足(ākappasampatti)，其中所教导的方式，实际上就是教导，因此说“如是汝……乃至……教导”。同样地，在“如是世尊，如是善逝”一句中，世尊所说的意义被如实、不颠倒地理解，因此对其中存在的功德以各种方式进行赞叹、使人欢喜、共同庆贺。此处应理解为庆贺的方式。

Evamevaṃ panāyanti ettha garahaṇākāroti yojetabbaṃ, so ca garahaṇākāro vasalīti-ādikhuṃsanasaddasannidhānato idha evaṃ-saddena pakāsitoti viññāyati. Yathā cettha, evaṃ upamākārādayopi upamādivasena vuttānaṃ puppharāsiādisaddānaṃ sannidhānatoti daṭṭhabbaṃ. Evaṃ, bhanteti pana dhammassa sādhukaṃ savanamanasikāre sanniyojitehi bhikkhūhi attano tattha ṭhitabhāvassa paṭijānanavasena vuttattā ettha evaṃ-saddo ‘‘vacanasampaṭicchanattho’’ti vutto. Tena evaṃ, bhanteti sādhu, bhante, suṭṭhu, bhanteti vuttaṃ hoti. Evañca vadehīti yathāhaṃ vadāmi, evaṃ samaṇaṃ ānandaṃ vadehīti yo evaṃ vadanākāro idāni vattabbo, so evaṃ-saddena nidassīyatīti ‘‘nidassanattho’’ti vuttoti. Evaṃ noti etthāpi nesaṃ yathāvuttadhammānaṃ ahitadukkhāvahabhāve sanniṭṭhānajananatthaṃ anumatigahaṇavasena ‘‘saṃvattanti vā no vā, kathaṃ vo ettha hotī’’ti pucchāya katāya ‘‘evaṃ no ettha hotī’’ti vuttattā tadākārasanniṭṭhānaṃ evaṃ-saddena vibhāvitanti viññāyati. So pana tesaṃ dhammānaṃ ahitāya dukkhāya saṃvattanākāro niyamiyamāno avadhāraṇattho hotīti āha – ‘‘evaṃ no ettha hotītiādīsu avadhāraṇe’’ti.

在“Evamevaṃ panāyanti”一句中，应理解为“谴责方式”(garahaṇākāra)：这种谴责方式，是因“贱民”(vasalī)等辱骂语的出现，而在此处以“如是”一词来表明，由此可知。正如在此处，比喻方式等也应被视为是通过“花堆”等比喻性词语的出现而展现。至于“如是，尊者”(Evaṃ, bhante)一词，是由于比丘们专心聆听法义，并以此确认自身立场而说，故此处的“如是”一词被称为“接受教言之义”(vacanasampaṭicchanattha)。因此，“如是，尊者”即是说“善哉，尊者”、“很好，尊者”。“你应当这样说”，即“如我所说，你应对沙门阿难这样说”，这里用“如是”一词来指示现在应当采取的言说方式，故被称为“指示之义”(nidassanattha)。在“我等亦如是”(Evaṃ no)一句中，也是为了使他们确认所述法(dhamma)会导致不利与痛苦，通过征求同意的方式，在询问“（这些法）是否会导致（不利与痛苦）？你们对此怎么看？”之后，回答“我们对此确实是这样认为的”，由此可知，“如是”一词表明了这种立场的确认。而此处通过确定这些法必然导致不利与痛苦，具有决断之义(avadhāraṇattha)，所以说“在‘我们对此确实是这样认为的’等句中表决断”。

Nānānayanipuṇanti ekattanānattaabyāpāraevaṃdhammatāsaṅkhātā, nandiyāvaṭṭatipukkhalasīhavikkīḷitaaṅkusadisālocanasaṅkhātā vā ādhārādibhedavasena nānāvidhā nayā nānānayā. Nayā vā pāḷigatiyo tā ca paññattianupaññattiādivasena saṃkilesabhāgiyādilokiyāditadubhayavomissakādivasena kusalādivasena khandhādivasena saṅgahādivasena samayavimuttādivasena ṭhapanādivasena kusalamūlādivasena tikappaṭṭhānādivasena [Pg.23] ca nānappakārāti nānānayā, tehi nipuṇaṃ saṇhaṃ sukhumanti nānānayanipuṇaṃ. Āsayova ajjhāsayo, te ca sassatādibhedena tattha ca apparajakkhatādibhedena aneke, attajjhāsayādayo eva vā samuṭṭhānaṃ uppattihetu etassāti anekajjhāsayasamuṭṭhānaṃ. Atthabyañjanasampannanti atthabyañjanaparipuṇṇaṃ upanetabbābhāvato, saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatanti vā attho daṭṭhabbo.

“种种理趣巧妙”(Nānānayanipuṇaṃ)意指被称为一性、异性、无功用、法性，或如南迪亚之轮(nandiyāvaṭṭa)、三脚架(tipukkhala)、狮子游戏(sīhavikkīḷita)、钩(aṅkusa)、观方(disālocana)等，依处所等差别而有多种理趣，是为种种理趣。理趣即圣典之文路(pāḷigati)，包括施设、随施设等，以及杂染分、世间等，或二者混合、善等、蕴等、摄等、时解脱等、安立等、善根等、三处等，故称多种理趣，以此巧妙、精细、微密，即种种理趣之巧妙。意向(āsaya)即是深意向(ajjhāsayo)，其有常见等差别，又于彼处有少尘等差别，种类众多；或说，众多自身意向等为此生起之因，故称“多意向所生”(anekajjhāsayasamuṭṭhānaṃ)。“义与文具足”(Atthabyañjanasampannaṃ)即义与文圆满无缺，无需增补；或应理解为，具足阐释、显扬、开显、分别、晓喻、施设六种义句，以及字母、词、音节、形态、词源、解释六种文句。

Vividhapāṭihāriyanti ettha pāṭihāriyapadassa vacanatthaṃ (udā. aṭṭha. 1; itivu. aṭṭha. nidānavaṇṇanā; dha. sa. mūlaṭī. 2) ‘‘paṭipakkhaharaṇato rāgādikilesāpanayanato pāṭihāriya’’nti vadanti. Bhagavato pana paṭipakkhā rāgādayo na santi ye haritabbā, puthujjanānampi vigatūpakkilese aṭṭhaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati, tasmā tattha pavattavohārena ca na sakkā idha ‘‘pāṭihāriya’’nti vattuṃ. Sace pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tesaṃ haraṇato ‘‘pāṭihāriya’’nti vuttaṃ, evaṃ sati yuttametaṃ. Atha vā bhagavato ca sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti. Paṭīti vā ayaṃ saddo ‘‘pacchā’’ti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’tiādīsu (su. ni. 985; cūḷani. vatthugāthā 4) viya, tasmā samāhite citte vigatūpakkilese katakiccena pacchāharitabbaṃ pavattetabbanti paṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ, iddhiādesanānusāsaniyo ca vigatūpakkilesena katakiccena ca sattahitatthaṃ puna pavattetabbā, haritesu ca attano upattilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni bhavanti, paṭihāriyameva pāṭihāriyaṃ. Paṭihāriye vā iddhiādesanānusāsanisamudāye bhavaṃ ekekaṃ pāṭihāriyanti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ. Tassa pana iddhiādibhedena visayabhedena ca bahuvidhassa [Pg.24] bhagavato desanāyaṃ labbhamānattā āha ‘‘vividhapāṭihāriya’’nti.

“种种神变”(Vividhapāṭihāriya)一词中，“神变”(pāṭihāriya)的词义（见《自说经注》1；《如是语注》因缘释义；《法集论根本复注》2）被解释为“能摧伏对立面，断除贪等烦恼，故称神变”。然而世尊并没有贪等需要摧伏的对立面，即使是凡夫，在心离诸随烦恼、具足八种功德、已摧伏对立面时，也能生起种种神通(iddhividha)，因此不能根据其在彼处的惯用语境来在此处称之为“神变”。如果说大悲世尊所应调伏之众生的烦恼是其对立面，因摧伏彼等而称为“神变”，这样说则是恰当的。或者说，外道是世尊和教法的对立面，因摧伏彼等而为神变。他们因见解被夺，无力阐明正见，故凭借神通、记心与教诫而被摧伏、去除。或者，“paṭi”一词表示“之后”之义，如“彼入定后，复有婆罗门来”等句（《经集》985；《小义释》本事偈4），因此，于已入定、离诸随烦恼、所作已办之心，于后所应行使者，是为神变；或者，于自身随烦恼为第四禅与道所摧伏后，其后的摧伏是为神变。神通、记心与教诫，应由已离随烦恼、所作已办者为众生利益而再次行使；于自身随烦恼被摧伏后，便能去除其他众生的随烦恼，因此彼等即是神变，神变就是神变。或者，于神通、记心、教诫之集合中，所生起的每一项皆称为“神变”。或者，第四禅与道，因能摧伏对立面而为“神变”；于彼处所生，或以彼为所缘，或从彼而来者，是为神变。因世尊的教法中，根据神通等的差别和所缘的差别，可得多种神变，故说“种种神变”。

Na aññathāti bhagavato sammukhā sutākārato na aññathāti attho, na pana bhagavato desitākārato. Acinteyyānubhāvā hi bhagavato desanā. Evañca katvā ‘‘sabbappakārena ko samattho viññātu’’nti idaṃ vacanaṃ samatthitaṃ bhavati, dhāraṇabaladassanañca na virujjhati sutākāraavirajjhanassa adhippetattā. Na hettha atthantaratāparihāro dvinnampi atthānaṃ ekavisayattā. Itarathā thero bhagavato desanāya sabbathā paṭiggahaṇe samattho asamattho cāti āpajjeyyāti.

“非异”（Na aññathā）之义，是指从世尊面前听闻的形态而言并非有异，而非指从世尊所说的形态而言。因为世尊的教法具有不可思议的威力。如是，“谁能以一切行相了知？”此言方得成立，忆持力之展现亦不相违，因其意在不违于听闻之形态。此处并无义理相异之失，因二义同属一境。否则，长老于世尊之教法，便会陷入要么能够完全领受、要么不能够完全领受之境地。

‘‘Yo paro na hoti, so attā’’ti evaṃ vuttāya niyakajjhattasaṅkhātāya sasantatiyā vattanato tividhopi me-saddo kiñcāpi ekasmiṃ eva atthe dissati, karaṇasampadānasāminiddesavasena pana vijjamānaṃ bhedaṃ sandhāyāha, ‘‘me-saddo tīsu atthesu dissatī’’ti.

“彼非他者，即是我”，如是说，是因其指称那被称为“自之内在”的自身相续。因此，“我”（me）一词虽于三者中仅显一义，然为表明其在工具格、与格、所有格的指示上存在差异，故说“‘我’一词显现三种意义”。

Kiñcāpi upasaggo kiriyaṃ viseseti, jotakabhāvato pana satipi tasmiṃ suta-saddo eva taṃ taṃ attaṃ vadatīti anupasaggassa suta-saddassa atthuddhāre saupasaggassa gahaṇaṃ na virujjhatīti dassento ‘‘saupasaggo anupasaggo cā’’tiādimāha. Assāti suta-saddassa. Kammabhāvasādhanāni idha sutasadde sambhavantīti vuttaṃ ‘‘upadhāritanti vā upadhāraṇanti vā attho’’ti. Mayāti atthe satīti yadā me-saddassa kattuvasena karaṇaniddeso, tadāti attho. Mamāti atthe satīti yadā sambandhavasena sāminiddeso, tadā.

虽则前缀修饰动词，然因其有显义之性，故纵有前缀，仍是“闻”（suta）一词本身表达其各个意义。为表明在阐发无前缀的“闻”一词之义时，引用有前缀者亦不相违，故说“有前缀与无前缀”等。“其”（assa）者，指“闻”一词。说“闻”一词于此可有业格与状态格的构词，是因其义为“被受持”或“受持”。“由我”（mayā），是当“我”（me）一词于作者义上作工具格指示时之义。“我所”（mamā），是当其以关系义作所有格指示时之义。

Suta-saddasannidhāne payuttena evaṃ-saddena savanakiriyājotakena bhavitabbanti vuttaṃ ‘‘evanti sotaviññāṇādiviññāṇakiccanidassana’’nti. Ādi-saddena sampaṭicchanādīnaṃ pañcadvārikaviññāṇānaṃ tadabhinīhaṭānañca manodvārikaviññāṇānaṃ gahaṇaṃ veditabbaṃ. Sabbesampi vākyānaṃ evakāratthasahitattā ‘‘suta’’nti etassa sutamevāti ayamattho labbhatīti āha ‘‘assavanabhāvapaṭikkhepato’’ti. Etena avadhāraṇena nirāsaṅkataṃ dasseti. Yathā ca sutaṃ sutamevāti niyametabbaṃ, taṃ sammā sutaṃ hotīti āha ‘‘anūnānadhikāviparītaggahaṇanidassana’’nti. Atha vā saddantaratthāpohanavasena [Pg.25] saddo atthaṃ vadatīti sutanti asutaṃ na hotīti ayametassa atthoti vuttaṃ ‘‘assavanabhāvapaṭikkhepato’’ti. Iminā diṭṭhādivinivattanaṃ karoti.

说“与‘闻’（suta）一词邻近使用的‘如是’（evaṃ）一词，应为听闻作用的彰显者”，是因“‘如是’是耳识等诸识作用的指示”。此中“等”字，当知包含五门识的领纳等，以及由彼所引生的意门识。因一切语句皆含限定之义，故“闻”一词可得“唯是听闻”之义，如其所说：“由排除非听闻的状态”。此一限定，显示了无疑。正如“所闻”应被确定为“唯是所闻”，此即为“正闻”，故说“是无缺、无增、无颠倒领受的指示”。又或者，词语是藉由排除他词之义而表达其义，故“闻”即“非未闻”，此即其义，如其所说：“由排除非听闻的状态”。以此，排除了“见”等。

Idaṃ vuttaṃ hoti – na idaṃ mayā diṭṭhaṃ, na sayambhūñāṇena sacchikataṃ, atha kho sutaṃ, tañca kho sammadevāti. Tenevāha ‘‘anūnānadhikāviparītaggahaṇanidassana’’nti. Avadhāraṇatthe vā evaṃ-sadde ayamatthayojanā karīyatīti tadapekkhassa suta-saddassa ayamattho vutto ‘‘assavanabhāvapaṭikkhepato’’ti. Tenevāha ‘‘anūnānadhikāviparītaggahaṇanidassana’’nti. Savanasaddo cettha kammattho veditabbo ‘‘suyyatī’’ti.

此即是说：此非我所见，非以自生智(sayambhūñāṇa)所证，而是所闻，且是正闻。是故说“是无缺、无增、无颠倒领受的指示”。又或者，当“如是”（evaṃ）一词作限定义时，可作此义理连结：其所关联的“闻”一词，其义如前所说，即“由排除非听闻的状态”。是故说“是无缺、无增、无颠倒领受的指示”。且此处的“闻”（savana）一词，当知是作业格义，如“被闻”（suyyati）。

Evaṃ savanahetusavanavisesavasena padattayassa ekena pakārena atthayojanaṃ dassetvā idāni pakārantarehi taṃ dassetuṃ ‘‘tathā eva’’ntiādi vuttaṃ. Tattha tassāti yā sā bhagavato sammukhā dhammassavanākārena pavattā manodvāraviññāṇavīthi, tassā. Sā hi nānappakārena ārammaṇe pavattetuṃ samatthā. Tathā ca vuttaṃ ‘‘sotadvārānusārenā’’ti. Nānappakārenāti vakkhamānānaṃ anekavihitānaṃ byañjanatthaggahaṇānaṃ nānākārena. Etena imissā yojanāya ākārattho evaṃ-saddo gahitoti dīpeti. Pavattibhāvappakāsananti pavattiyā atthitāpakāsanaṃ. Sutanti dhammappakāsananti yasmiṃ ārammaṇe vuttappakārā viññāṇavīthi nānappakārena pavattā, tassa dhammattā vuttaṃ, na suta-saddassa dhammatthattā. Vuttassevatthassa pākaṭīkaraṇaṃ ‘‘ayaṃ hetthā’’tiādi. Tattha viññāṇavīthiyāti karaṇatthe karaṇavacanaṃ, mayāti kattuatthe.

如是，已依闻因与闻差别，以一种方式开显了（首句）三词的含义；今为以其他方式开显之，故说“如是”（tathā eva）等。此中“彼”（tassā）者，指在世尊面前以听闻法的方式而转起的意门心路(manodvāraviññāṇavīthi)。此心路能够以种种方式于所缘上转起。诚如所说：“随顺耳门”（sotadvārānusārena）。所谓“以种种方式”，即以种种方式领受后文将述之多种文义。此即阐明：于此解说中，“如是”（evaṃ）一词取其行相义。“转起状态之开显”即开显转起之存在。“闻”即“法之开显”，是说当心路于某所缘上以种种方式转起时，因该所缘具法之自性而如是说，并非因“闻”一词本身有法之义。“此于下文”等语，是为了使已说之义更为显明。此中，“以心路”是工具格，表工具义；“由我”表作者义。

Evanti niddisitabbappakāsananti nidassanatthamevaṃ saddaṃ gahetvā vuttaṃ nidassetabbassa niddisitabbattābhāvābhāvato. Tena evaṃ-saddena sakalampi suttaṃ paccāmaṭṭhanti dasseti. Suta-saddassa kiriyāsaddattā savanakiriyāya ca sādhāraṇaviññāṇappabandhapaṭibaddhattā tattha ca puggalavohāroti vuttaṃ ‘‘sutanti puggalakiccappakāsana’’nti. Na hi puggalavohārarahite dhammappabandhe savanakiriyā labbhatīti.

“如是”即“开显所应指示者”，此说是取“如是”一词的指示义，因所应指示者，实有其应被指示之性。此即显示，以“如是”一词，总摄全部经文。因“闻”一词是动词，且与听闻作用及共通的识流相联系，其中亦有个人(puggala)的言说，故说“‘闻’是个人作用的开显”。诚然，于离却个人言说的法流中，听闻作用是不可得的。

Yassa cittasantānassātiādipi ākāratthameva evaṃ-saddaṃ gahetvā purimayojanāya aññathā atthayojanaṃ dassetuṃ vuttaṃ. Tattha ākārapaññattīti upādāpaññatti eva dhammānaṃ pavattiākārupādānavasena tathā [Pg.26] vuttā. Sutanti visayaniddesoti sotabbabhūto dhammo savanakiriyākattupuggalassa savanakiriyāvasena pavattiṭṭhānanti katvā vuttaṃ. Cittasantānavinimuttassa paramatthato kassaci kattu abhāvepi saddavohārena buddhiparikappitabhedavacanicchāya cittasantānato aññaṃ viya taṃsamaṅgiṃ katvā vuttaṃ ‘‘cittasantānena taṃsamaṅgīno’’ti. Savanakiriyāvisayopi sotabbadhammo savanakiriyāvasena pavattacittasantānassa idha paramatthato kattubhāvato, savanavasena cittappavattiyā eva vā savanakiriyābhāvato taṃkiriyākattu ca visayo hotīti vuttaṃ ‘‘taṃsamaṅgīno kattuvisaye’’ti. Sutākārassa ca therassa sammānicchitabhāvato āha ‘‘gahaṇasanniṭṭhāna’’nti. Etena vā avadhāraṇatthaṃ evaṃ-saddaṃ gahetvā ayamatthayojanā katāti daṭṭhabbaṃ.

“彼心相续”等语，亦是为取“如是”一词的行相义，而对前一解说作另一种义理连结。此中，“行相施设”(ākārapaññatti)实为“依取施设”(upādāpaññatti)，因其乃依诸法转起之行相而安立，故如是说。“闻”即“所缘之指示”，是说：所应闻之法，是听闻作用之作者——个人(puggala)——依听闻作用而转起之处，故如是说。虽则究竟而言，并无离于心相续的作者，然依世俗言说，为欲以智所构想之言词表达差别，故仿佛于心相续外，别立一相应者，而说“心相续之相应者”。所应闻之法虽是听闻作用的所缘，然于此，或因依听闻作用而转起的心相续，究竟而言是作者；或因听闻作用即是依听闻而有的心之转起，故彼法亦是彼作用之作者的所缘，是故说“于相应者之作者的所缘中”。又因长老已正善决断所闻之行相，故说“领受之确定”。又或者，当知此义理连结，是取“如是”一词的限定义而作。

Pubbe sutānaṃ nānāvihitānaṃ suttasaṅkhātānaṃ atthabyañjanānaṃ upadhāritarūpassa ākārassa nidassanassa, avadhāraṇassa vā pakāsanasabhāvo evaṃ-saddoti tadākārādiupadhāraṇassa puggalapaññattiyā upādānabhūtadhammappabandhabyāpāratāya vuttaṃ ‘‘evanti puggalakiccaniddeso’’ti. Savanakiriyā pana puggalavādinopi viññāṇanirapekkhā natthīti visesato viññāṇabyāpāroti āha ‘‘sutanti viññāṇakiccaniddeso’’ti. Meti saddappavattiyā ekanteneva sattavisayattā viññāṇakiccassa ca tattheva samodahitabbato ‘‘meti ubhayakiccayuttapuggalaniddeso’’ti vuttaṃ. Avijjamānapaññattivijjamānapaññattisabhāvā yathākkamaṃ evaṃ-saddasuta-saddānaṃ atthāti te tathārūpa-paññatti-upādānabhūta-dhammappabandhabyāpārabhāvena dassento āha – ‘‘evanti puggalakiccaniddeso, sutanti viññāṇakiccaniddeso’’ti. Ettha ca karaṇakiriyākattukamma-visesappakāsanavasena puggalabyāpāravisaya-puggalabyāpāranidassanavasena gahaṇākāragāhakatabbisayavisesaniddesavasena kattukaraṇabyāpāra-kattuniddesavasena ca dutiyādayo catasso atthayojanā dassitāti daṭṭhabbaṃ.

“如是”(evaṃ)一词的本质，是开显或确定先前所听闻的、被称为经的种种义理与文句中已审定之相。由于对此相等之审定，是作为个人(puggala)施设(paññatti)所依的法相续之作用，故说“‘如是’是对个人作用的解释”。听闻行为，即使是补特伽罗论者也认为其不离于识，因此特别指出这是识的作用，说“‘所闻’是对识的作用的解释”。“我”(me)一词，由于其发声完全以有情为对象，且识的作用也应在此处结合，故说“‘我’是对兼具两种作用的个人的解释”。不存在的施设(avijjamānapaññatti)与存在的施设(vijjamānapaññatti)的自性，依次是“如是”与“所闻”等词的含义。此等以作为该类施设所依的法相续之作用的方式而显示，故说：“‘如是’是对个人作用的解释，‘所闻’是对识的作用的解释。”于此，应知：通过工具、行为、作者、所作业的特殊开显方式；通过个人作用的范围与个人作用的显示方式；通过把握之相、能把握者、其所缘的特殊解释方式；以及通过作者与工具的作用及对作者的解释方式，第二等四种释义已被开示。

Sabbassapi saddādhigamanīyassa atthassa paññattimukheneva paṭipajjitabbattā sabbapaññattīnañca vijjamānādivasena chasu paññattibhedesu antogadhattā tesu ‘‘eva’’ntiādīnaṃ paññattīnaṃ sarūpaṃ niddhārento āha ‘‘evanti ca meti cā’’tiādi. Tattha evanti ca meti ca vuccamānassa atthassa ākārādino [Pg.27] dhammānaṃ asalakkhaṇabhāvato avijjamānapaññattibhāvoti āha ‘‘saccikaṭṭhaparamatthavasena avijjamānapaññattī’’ti. Tattha saccikaṭṭhaparamatthavasenāti bhūtatthauttamatthavasena. Idaṃ vuttaṃ hoti – yo māyāmarīciādayo viya abhūtattho, anussavādīhi gahetabbo viya anuttamattho ca na hoti, so rūpasaddādisabhāvo, ruppanānubhavanādisabhāvo vā attho saccikaṭṭho paramattho cāti vuccati, na tathā evaṃ meti padānaṃ atthoti. Etamevatthaṃ pākaṭataraṃ kātuṃ ‘‘kiñhetthata’’ntiādi vuttaṃ. Sutanti pana saddāyatanaṃ sandhāyāha ‘‘vijjamānapaññattī’’ti. Teneva hi ‘‘yañhi taṃ ettha sotena upaladdha’’nti vuttaṃ. Sotadvārānusārena upaladdhanti pana vutte atthabyañjanādi sabbaṃ labbhatīti. Taṃ taṃ upādāya vattabbatoti sotapathamāgate dhamme upādāya tesaṃ upadhāritākārādino paccāmasanavasena evanti, sasantatipariyāpanne khandhe upādāya meti vattabbattāti attho. Diṭṭhādisabhāvarahite saddāyatane pavattamānopi sutavohāro ‘‘dutiyaṃ tatiya’’ntiādiko viya paṭhamādīni diṭṭhamutaviññāte apekkhitvā pavattoti āha ‘‘diṭṭhādīni upanidhāya vattabbato’’ti. Asutaṃ na hotīti hi sutanti pakāsitoyamatthoti.

由于一切能由声音通达之义都必须通过施设(paññatti)之门才能理解，且所有施设都包含在以存在等为基础的六种施设分类中，故在确定“如是”等施设的自性时，说“所谓‘如是’及‘我’”等。于此，“如是”及“我”所言之义，其相状等法并无真实自相，故为不存在的施设，因此说“依真实义、究竟义而言，是不存在的施设”。其中，“依真实义、究竟义”即是依真实义、最胜义。此即是说：如同幻术、阳焰等非真实之义，或如传闻等可取而非最胜之义，此等皆非真实究竟义；而色、声等自性，或变坏、感受等自性之义，才被称为真实义与究竟义。“如是”、“我”等词的含义并非如此。为更清楚地说明此义，故说“此中有何”等。至于“所闻”，则是针对声处(saddāyatana)而说为“存在的施设”。正因此，才说“凡于此处以耳根所获得者”。若说“依耳门所获得”，则义、文句等一切皆可获得。其义为：依此而说，即是依于现前于耳门的诸法，通过反思其已审定之相状等而说“如是”；依于摄于自身相续的诸蕴而说“我”。虽然在声处中并无见等自性，但“所闻”的言说，如同“第二”、“第三”等，是参照最初的所见、所闻、所识而转起，故说“是依于所见等而说”。此义被开显为“所闻”，是因为它不是“未闻”。

Attanā paṭividdhā suttassa pakāravisesā evanti therena paccāmaṭṭhāti āha ‘‘asammohaṃ dīpetī’’ti. Nānappakārapaṭivedhasamattho hotīti etena vakkhamānassa suttassa nānappakārataṃ duppaṭivijjhatañca dasseti. Sutassa asammosaṃ dīpetīti sutākārassa yāthāvato dassiyamānattā vuttaṃ. Asammohenāti sammohābhāvena, paññāya eva vā savanakālasambhūtāya taduttarakālapaññāsiddhi. Evaṃ asammosenāti etthāpi vattabbaṃ. Byañjanānaṃ paṭivijjhitabbo ākāro nātigambhīro yathāsutadhāraṇameva tattha karaṇīyanti satiyā byāpāro adhiko, paññā tattha guṇībhūtāti vuttaṃ ‘‘paññāpubbaṅgamāyā’’tiādi paññāya pubbaṅgamāti katvā. Pubbaṅgamatā cettha padhānatā ‘‘manopubbaṅgamā’’tiādīsu viya. Pubbaṅgamatāya vā cakkhuviññāṇādīsu āvajjanādīnaṃ viya appadhānatte paññā pubbaṅgamā etissāti ayampi attho yujjati, evaṃ sati pubbaṅgamāyāti etthāpi vuttavipariyāyena yathāsambhavaṃ attho veditabbo. Atthabyañjanasampannassāti atthabyañjanaparipuṇṇassa[Pg.28], saṅkāsana-pakāsana-vivaraṇa-vibhajana-uttānīkaraṇapaññattivasena chahi atthapadehi, akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatassāti vā attho daṭṭhabbo.

长老如此反思自己已通达的经的种种差别，故说“显示无痴”。能通达种种差别，以此显示将要宣说的经具有种种差别且难以通达。说“显示所闻之不忘失”，是因为如实地显示了所闻之相。所谓“以无痴”，即以无有痴迷的状态，或可说，由听闻时生起的智慧，而有其后智慧的成就。同样，“如是，以无痴”于此处也应作如是说。文句应被通达之相并非极为甚深，于此只需如所闻而受持即可，因此念(sati)的作用更强，而慧(paññā)处于次要地位，故说“以慧为前导的[念]”等，是作“以慧为前导”解。此处的“前导”义为主要，如同“意为前导”等。或者，如同在眼识等中，转向(āvajjana)等并非主要，此处的“前导”也可理解为非主要，那么“慧是此[念]的前导”这一含义也成立。如此，对于“以[念]为前导的[慧]”，也应根据与前述相反的方式，随其可能而理解其义。“具足义与文句”即义与文句圆满，或应知其义为：具足六种义句——概说(saṅkāsana)、详说(pakāsana)、阐明(vivaraṇa)、分别(vibhajana)、显了(uttānīkaraṇa)、施设(paññatti)，以及六种文句——字(akkhara)、句(pada)、文(byañjana)、相(ākāra)、词源(nirutti)、解释(niddesa)。

Yoniso manasikāraṃ dīpeti evaṃ-saddena vuccamānānaṃ ākāranidassanāvadhāraṇatthānaṃ aviparītasaddhammavisayattāti adhippāyo. Avikkhepaṃ dīpetīti ‘‘oghataraṇasuttaṃ kattha bhāsita’’ntiādipucchāvasena pakaraṇappavattassa vakkhamānassa suttassa savanaṃ samādhānamantarena na sambhavatīti katvā vuttaṃ. Vikkhittacittassātiādi tassevatthassa samatthanavasena vuttaṃ. Sabbasampattiyāti atthabyañjanadesaka-payojanādisampattiyā. Aviparītasaddhammavisayehi viya ākāranidassanāvadhāraṇatthehi yonisomanasikārassa, saddhammassavanena viya ca avikkhepassa yathā yonisomanasikārena phalabhūtena attasammāpaṇidhipubbekatapuññatānaṃ siddhi vuttā tadavinābhāvato, evaṃ avikkhepeneva phalabhūtena kāraṇabhūtānaṃ saddhammassavanasappurisūpanissayānaṃ siddhi dassetabbā siyā assutavato sappurisūpanissayarahitassa ca tadabhāvato. ‘‘Na hi vikkhittacitto’’tiādinā samatthanavacanena pana avikkhepena kāraṇabhūtena sappurisūpanissayena ca phalabhūtassa saddhammassavanassa siddhi dassitā. Ayaṃ panettha adhippāyo yutto siyā, saddhammassavanasappurisūpanissayā na ekantena avikkhepassa kāraṇaṃ bāhiraṅgattā. Avikkhepo pana sappurisūpanissayo viya saddhammassavanassa ekantakāraṇanti, evampi avikkhepena sappurisūpanissayasiddhijotanā na samatthitāva, no na samatthitā vikkhittacittānaṃ sappurisapayirūpāsanābhāvassa atthasiddhito. Ettha ca purimaṃ phalena kāraṇassa siddhidassanaṃ nadīpūrena viya upari vuṭṭhisabbhāvassa. Dutiyaṃ kāraṇena phalassa siddhidassanaṃ daṭṭhabbaṃ ekantavassinā viya meghavuṭṭhānena vuṭṭhippavattiyā.

（“如是”）显示如理作意，其意趣在于，由“如是”一词所表达的相状、显示、确定等义，是以不颠倒的正法为所缘。（“如是”）显示不散乱，这是因为，对于由“‘度暴流经’(Oghataraṇasutta)于何处说”等提问而展开的、将要宣说的经，若无专注则无法听闻，故作是说。“心散乱者”等语，是为了支持此义而说。所谓“一切圆满”，是指义、文句、说法者、目的等圆满。如同以作为果的如理作意，其不离于作为因的自身正愿与往昔所作福德，故后者的成就可以被说明；同样，也应以作为果的不散乱，来显示作为因的听闻正法与亲近善士的成就，因为未闻法者及不亲近善士者无此成就。然而，通过“心散乱者实不……”等支持性言说，则显示了以不散乱与亲近善士为因，而有听闻正法之果的成就。于此，应有此合理意趣：听闻正法与亲近善士并非必然是不散乱之因，因其为外缘。而不散乱，则如亲近善士一般，是听闻正法的必然之因。即便如此，通过不散乱来阐明亲近善士的成就也并非不成立，因为心散乱者不会亲近善士，此义自可成立。于此，前者是以果显示因的成就，当知如同由河水泛滥而知上游有雨；后者是以因显示果的成就，当知如同由密云升起而知将有降雨。

Bhagavato vacanassa atthabyañjanapabheda-paricchedavasena sakalasāsanasampatti-ogāhanākāro niravasesaparahita-pāripūrikāraṇanti vuttaṃ ‘‘evaṃ bhaddako ākāro’’ti. Yasmā na hotīti sambandho. Pacchimacakkadvayasampattinti attasammāpaṇidhi-pubbekatapuññatā-saṅkhātaṃ guṇadvayaṃ. Aparāparavuttiyā cettha cakkabhāvo, caranti etehi sattā, sampattibhavesūti vā[Pg.29]. Ye sandhāya vuttaṃ ‘‘cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī’’tiādi (a. ni. 4.31). Purimapacchimabhāvo cettha desanakkamavasena daṭṭhabbo. Pacchimacakkadvayasiddhiyāti pacchimacakkadvayassa ca atthitāya. Sammāpaṇihitatto pubbe ca katapuñño suddhāsayo hoti tadasuddhihetūnaṃ kilesānaṃ dūrībhāvatoti āha ‘‘āsayasuddhi siddhā hotī’’ti. Tathā hi vuttaṃ – ‘‘sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare’’ti (dha. pa. 43) ‘‘katapuññosi, tvaṃ ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo’’ti (dī. ni. 2.207) ca. Tenevāha ‘‘āsayasuddhiyā adhigamabyattisiddhī’’ti. Payogasuddhiyāti yonisomanasikārapubbaṅgamassa dhammassavanapayogassa visadabhāvena. Tathā cāha ‘‘āgamabyattisiddhī’’ti, sabbassa vā kāyavacīpayogassa niddosabhāvena. Parisuddhakāyavacīpayogo hi vippaṭisārābhāvato avikkhittacitto pariyattiyaṃ visārado hotīti.

世尊之言，通过义与文的分别，其相能遍入一切教法之圆满，且是圆满无余利他之因，故说“如是善妙之相”。此中关联在于，（若无此相）则不然。后二轮成就，是指自身正愿与往昔所作福业此二功德。此处，轮的意义在于相继流转；或说，众生凭借它们在圆满的生存状态中行进。就此而说：“诸比丘，有此四轮，天人具足此四轮，其四轮便会转动”等。此处的前后之分，应依说法次第而见。后二轮之成就，在于后二轮之存在。有正愿且往昔作福者，其意乐清净，因远离令意乐不净之诸烦恼故，是故说“意乐清净成就”。如是所说：“心若置于正，其益更胜彼”，以及“阿难，汝已作福，当勤修正行，速成无漏”。因此说“由意乐清净，故证悟通达成就”。加行清净，是指以如理作意为前导的闻法加行之明净故。因此亦说“经教通达成就”，或说由一切身语加行之无过失故。实因身语加行清净者，无有追悔，心不散乱，于教理(pariyatti)通达练熟。

Nānappakārapaṭivedhadīpakenātiādinā atthabyañjanesu therassa evaṃ-saddasuta-saddānaṃ asammohāsammosadīpanato catupaṭisambhidāvasena atthayojanaṃ dasseti. Tattha sotabbabhedapaṭivedhadīpakenāti etena ayaṃ suta-saddo evaṃ-saddasannidhānato, vakkhamānāpekkhāya vā sāmaññeneva sotabbadhammavisesaṃ āmasatīti dīpeti. Manodiṭṭhīhi pariyattidhammānaṃ anupekkhanasuppaṭivedhā visesato manasikārapaṭibaddhāti te vuttanayena yonisomanasikāradīpakena evaṃ saddena yojetvā, savanadhāraṇavacīparicayā pariyattidhammānaṃ visesena sotāvadhānapaṭibaddhāti te vuttanayena avikkhepadīpakena suta-saddena yojetvā dassento sāsanasampattiyā dhammassavane ussāhaṃ janeti. Tattha dhammāti pariyattidhammā. Manasā anupekkhitāti ‘‘idha sīlaṃ kathitaṃ, idha samādhi, idha paññā, ettakā ettha anusandhiyo’’tiādinā nayena manasā anupekkhitā. Diṭṭhiyā suppaṭividdhāti nijjhānakkhanti bhūtāya, ñātapariññāsaṅkhātāya vā diṭṭhiyā tattha tattha vuttarūpārūpadhamme ‘‘iti rūpaṃ, ettakaṃ rūpa’’ntiādinā suṭṭhu vavatthapetvā paṭividdhā.

以“种种通达明灯”等句，显示长老于“如是”与“闻”二词，在义与文上，阐明其不迷惑、不混淆，并依四无碍解(catupaṭisambhidā)而作义理结合。此处，“以明示所应闻法差别之通达”者，是阐明此“闻”字，因邻近“如是”一词，或因期待后文，而概括地触及所应闻法之差别。以意与见对教理(pariyattidhamma)的随观与善通达，特别关乎作意(manasikāra)，故依所述之理，将其与明示如理作意(yonisomanasikāra)的“如是”一词相结合；而听闻、受持、言语熟练，特别关乎倾听专注，故依所述之理，将其与明示不散乱的“闻”一词相结合，如是开示，能于教法圆满中，生起闻法之精进。此处“法”，即指教理。“以意随观”，是指依“此处说戒，此处说定，此处说慧，此处有如是等若干连结”之理，以意随观。“以见善通达”，是指以已成审察忍(nijjhānakkhanti)之见，或以名为已知遍知(ñātapariññā)之见，于彼彼处所说色、无色法，依“此是色，此量是色”等方式，善为确定而通达。

Sakalena vacanenāti pubbe tīhi padehi visuṃ visuṃ yojitattā vuttaṃ. Attano adahantoti ‘‘mameda’’nti attani aṭṭhapento. Bhummatthe cetaṃ [Pg.30] sāmivacanaṃ. Asappurisabhūminti akataññutaṃ. ‘‘Idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī’’ti (pārā. 195) evaṃ vuttaṃ anariyavohārāvatthaṃ, sā eva anariyavohārāvatthā asaddhammo. Nanu ca ānandattherassa ‘‘mamedaṃ vacana’’nti adhimānassa, mahākassapattherādīnañca tadāsaṅkāya abhāvato asappurisabhūmi-samatikkamādivacanaṃ niratthakanti? Nayidamevaṃ. ‘‘Evaṃ me suta’’nti vadantena ayampi attho vibhāvitoti dassanato. Keci pana ‘‘devatānaṃ parivitakkāpekkhaṃ tathāvacananti edisī codanā anavakāsā’’ti vadanti. Tasmiṃ kira khaṇe ekaccānaṃ devatānaṃ evaṃ cetaso parivitakko udapādi ‘‘bhagavā ca parinibbuto, ayañca āyasmā desanākusalo idāni dhammaṃ deseti, sakyakulappasuto tathāgatassa bhātā cūḷapituputto. Kiṃ nu kho sayaṃ sacchikataṃ dhammaṃ deseti? Udāhu bhagavato eva vacanaṃ yathāsuta’’nti, evaṃ tadāsaṅkitappakārato asappurisabhūmisamokkamādito atikkamādi vibhāvitanti. Appetīti nidasseti. Diṭṭhadhammika-samparāyika-paramatthesu yathārahaṃ satte netīti netti, dhammo eva netti dhammanetti.

“以全部语言”者，是因前文已将三 पद (词)各别结合而说。“不置于己”，即不作“此是我的”想而安立于自身。此为处所义的属格用法。“非善人境地”，指不知恩。如所说：“此处有某恶比丘，学了如来所宣说的法与律后，将其置于自身”，此所说即非圣者所行之事，此非圣者所行之事即是非正法。难道因为阿难(Ānanda)长老无“此是我言”之增上慢，且大迦叶(Mahākassapa)长老等亦无彼种怀疑，故说“超越非善人境地”等语便无意义吗？并非如此。因为说“如是我闻”者，亦已阐明此义。然有人言：“此说是为顾及诸天神之思量，如是诘难无有根据。”据说，于其刹那，某些天神生起如是心念：“世尊已般涅槃，今此具寿善于说法，为释迦族所出，是如来叔父之子。彼为说自所证之法，抑或如所闻而说世尊之言？”如是，从彼等怀疑的方式，阐明了（阿难）超越了堕入非善人境地等（过失）。“Appeti”是“nidasseti”（指示）义。于现法、后世及第一义，随其所应引导众生，是为“引导”(netti)；法即是引导，故名“法引导”(dhammanetti)。

Daḷhataraniviṭṭhā vicikicchā kaṅkhā, nātisaṃsappanā matibhedamattā vimati. Assaddhiyaṃ vināsetīti bhagavatā bhāsitattā sammukhāvassa paṭiggahitattā khalitaduruttādigahaṇadosābhāvato ca. Ettha ca paṭhamādayo tisso atthayojanā ākārādiatthesu aggahitavisesameva evaṃ-saddaṃ gahetvā dassitā, tato parā catasso ākāratthameva evaṃ-saddaṃ gahetvā vibhāvitā. Pacchimā pana tisso yathākkamaṃ ākāratthaṃ nidassanatthaṃ avadhāraṇatthañca evaṃ-saddaṃ gahetvā yojitāti daṭṭhabbaṃ.

更坚固安住者是疑(vicikicchā)或惑(kaṅkhā)；不过度蔓延、仅是意见分歧者是犹豫(vimati)。能灭除不信，是因其为世尊所说，亦为（阿难）当面领受，且无有失误、恶说等执取之过失故。于此，最初三种义理结合，是在“相”等义中，不取特定差别，仅就“如是”一词而开示。其后四种，则仅就“如是”一词的“相”义而阐明。而最后三种，当知是依次就“如是”一词，结合其“相”义、“譬喻”义及“限定”义。

Eka-saddo aññaseṭṭhaasahāyasaṅkhayādīsu dissati. Tathā hesa ‘‘sassato attā ca loko ca, idameva saccaṃ moghamaññanti ittheke abhivadantī’’tiādīsu (ma. ni. 3.27) aññatthe dissati. ‘‘Cetaso ekodibhāva’’ntiādīsu (dī. ni. 1.228; pārā. 11) seṭṭhe, ‘‘eko vūpakaṭṭho’’tiādīsu (dī. ni. 1.405) asahāye, ‘‘ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) saṅkhayāyaṃ. Idhāpi saṅkhayāyanti dassento āha ‘‘ekanti [Pg.31] gaṇanaparicchedaniddeso’’ti. Kālañca samayañcāti yuttakālañca paccayasāmaggiñca. Khaṇoti okāso. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayassa paṭilābhahetuttā. Khaṇo eva ca samayo, yo khaṇoti ca samayoti ca vuccati, so eko evāti hi attho. Mahāsamayoti mahāsamūho. Samayopi khoti sikkhāpadapūraṇassa hetupi. Samayappavādaketi diṭṭhippavādake. Tattha hi nisinnā titthiyā attano attano samayaṃ pavadanti. Atthābhisamayāti hitapaṭilābhā. Abhisametabboti abhisamayo, abhisamayo attho abhisamayatthoti pīḷanādīni abhisametabbabhāvena ekībhāvaṃ upanetvā vuttāni. Abhisamayassa vā paṭivedhassa visayabhūto attho abhisamayatthoti tāneva tathā ekattena vuttāni. Tattha pīḷanaṃ dukkhasaccassa taṃsamaṅgino hiṃsanaṃ avipphārikatākaraṇaṃ, santāpo dukkhadukkhatādivasena santāpanaṃ paridahanaṃ.

“一”(eka)字可见于“其他”(añña)、“殊胜”(seṭṭha)、“无伴”(asahāya)、“计数”(saṅkhayā)等义。例如，在“我与世界是常，唯此为实，余者皆虚”等(中部3.27)文中，它表示“其他”之义。在“心一境性”(cetaso ekodibhāva)等(长部1.228；波罗夷11)文中，表示“殊胜”；在“独自远离”(eko vūpakaṭṭho)等(长部1.405)文中，表示“无伴”；在“诸比丘，仅有一刹那、一时机可修梵行”等(增支部8.29)文中，表示“计数”。此处亦为显示计数之义，故说：“‘一’是计数界限的解释。”“时与机缘”(kālañca samayañca)指适当的时机与因缘和合。“刹那”(khaṇa)即机会。如来出世等确为修梵行的机会，因其是得彼因缘之故。刹那即是时机，所谓的刹那与时机，实为一义。“大集会”(Mahāsamaya)即大集会。“时机”(samaya)亦是圆满学处之因。“时论者”(Samayappavādaka)即邪见论者(diṭṭhippavādaka)。外道们于彼处安坐，各自宣说自己的学说。“义现观”(Atthābhisamaya)即获得利益(hitapaṭilābha)。“应被现观者即是现观”(Abhisametabbo ti abhisamayo)；“现观即是义”(abhisamayo attho)，故说“现观之义”(abhisamayattho)，是将逼迫等法与“应被现观”的性质合一而说。或者，现观或通达(paṭivedha)的对象(visayabhūta)即是义，故“现观之义”亦是如此合一而说。其中，“逼迫”(pīḷana)是苦谛对具足它的有情的伤害，使其不得舒展；“热恼”(santāpa)是以苦苦等方式烧灼、煎熬。

Tattha sahakārikāraṇaṃ sannijjhaṃ sameti samavetīti samayo, samavāyo. Sameti samāgacchati ettha maggabrahmacariyaṃ tadādhārapuggalehīti samayo, khaṇo. Sameti ettha, etena vā saṃgacchati satto, sabhāvadhammo vā sahajātādīhi, uppādādīhi vāti samayo, kālo. Dhammappavattimattatāya atthato abhūtopi hi kālo dhammappavattiyā adhikaraṇaṃ karaṇaṃ viya ca parikappanāmattasiddhena rūpena voharīyatīti. Samaṃ, saha vā avayavānaṃ ayanaṃ pavatti avaṭṭhānanti samayo, samūho yathā ‘‘samudāyo’’ti. Avayavasahāvaṭṭhānameva hi samūhoti. Avasesapaccayānaṃ samāgame eti phalaṃ etasmā uppajjati pavattati cāti samayo, hetu yathā ‘‘samudayo’’ti. Sameti saṃyojanabhāvato sambandho eti attano visaye pavattati, daḷhaggahaṇabhāvato vā saṃyuttā ayanti pavattanti sattā yathābhinivesaṃ etenāti samayo, diṭṭhi. Diṭṭhisaṃyojanena hi sattā ativiya bajjhantīti. Samiti saṃgati samodhānanti samayo, paṭilābho. Samassa nirodhassa yānaṃ, sammā vā yānaṃ apagamo apavatti samayo, pahānaṃ. Abhimukhaṃ ñāṇena sammā etabbo adhigantabboti abhisamayo, dhammānaṃ aviparīto sabhāvo. Abhimukhabhāvena sammā eti gacchati bujjhatīti abhisamayo, dhammānaṃ aviparītasabhāvāvabodho[Pg.32]. Evaṃ tasmiṃ tasmiṃ atthe samayasaddappavatti veditabbā. Samayasaddassa atthuddhāre abhisamayasaddassa udāharaṇaṃ vuttanayeneva veditabbaṃ. Assāti samayasaddassa. Kālo attho samavāyādīnaṃ atthānaṃ idha asambhavato desadesakaparisānaṃ viya suttassa nidānabhāvena kālassa apadisitabbato ca.

于此，诸助缘汇合、和合，故为“时”(samaya)，即“和合”(samavāya)。道与梵行于此与作为其所依的个人(puggala)相会、集结，故为“时”(samaya)，即“刹那”(khaṇa)。有情于此相会，或藉此相会；或自性法藉由俱生等、生起等而相会，故为“时”(samaya)，即“时间”(kāla)。虽然就法的发生而言，时间在胜义上并不存在，但它仍被视为法的发生的处所或工具，以仅由构想而成的形式被使用。诸部分的平等或共同的行进、发生、安住，故为“时”(samaya)，即“集合”(samūha)，如“集”(samudāya)。诸部分的共同安住即是集合。当其余诸缘汇集时，果从此产生、现行，故为“时”(samaya)，即“因”(hetu)，如“集”(samudaya)。因其结缚(saṃyojana)之性，联系得以建立，并在其领域中行转；或众生因坚固执取，被其束缚，随其执着而行，故为“时”(samaya)，即是“见”(diṭṭhi)。因为众生确实被见结(diṭṭhisaṃyojana)紧紧束缚。会合、聚合、和合，故为“时”(samaya)，即“获得”(paṭilābha)。趋向寂静、趋向寂灭(nirodha)，或正确地趋向、离去、不复发生，故为“时”(samaya)，即“舍断”(pahāna)。应以智慧正对、证得，故为“现观”(abhisamaya)，即诸法不颠倒的自性。以正对之相正确地趋入、觉悟，故为“现观”(abhisamaya)，即对诸法不颠倒自性的觉悟。如是，应知“时”(samaya)一词在各种意义中的用法。在阐明“时”(samaya)一词的意义时，“现观”(abhisamaya)一词的例子应如前述之理而知。此(assa)指“时”(samaya)一词。此处的义是“时间”(kālo)，因为“和合”(samavāya)等义在此处不成立，并且如同地方、说法者与听众一样，时间也被指明为经的缘起。

Kasmā panettha aniyamitavaseneva kālo niddiṭṭho? Na utusaṃvaccharādivasena niyamitoti āha ‘‘tattha kiñcāpī’’tiādi. Utusaṃvaccharādivasena niyamaṃ akatvā samayasaddassa vacane ayampi guṇo laddho hotīti dassento ‘‘ye vā ime’’tiādimāha. Sāmaññajotanā hi visese avatiṭṭhatīti. Tattha diṭṭhadhammasukhavihārasamayo devasikaṃ jhānaphalasamāpattīhi vītināmanakālo, visesato sattasattāhāni. Suppakāsāti dasasahassilokadhātupakampana-obhāsapātubhāvādīhi pākaṭā. Yathāvuttappabhedesu eva samayesu ekadesaṃ pakārantarehi saṅgahetvā dassetuṃ ‘‘yo cāya’’ntiādimāha. Tathā hi ñāṇakiccasamayo, attahitapaṭipattisamayo ca abhisambodhisamayo, ariyatuṇhībhāvasamayo, diṭṭhadhammasukhavihārasamayo, karuṇākiccaparahitapaṭipattidhammīkathāsamayā, desanāsamayo eva.

为何此处以不限定的方式指明时间呢？难道不是以季节、年份等来限定吗？对此，经中说：“虽然如此……”等。为显示不以季节、年份等来限定，而使用“时”一词亦有其优点，故说“或者这些……”等。因为总说亦可涵盖特指。其中，“现法乐住之时”指凭借每日的禅那与果定而度过的时间，特别是七七四十九日。“极显明”(Suppakāsā)指因一万世界震动、光明出现等而显现。为将前述各种时机的一部分以其他方式总摄而示，故说“这又是……”等。诚然，智业之时、自利行之时即是正等觉之时；圣默然之时；现法乐住之时；悲业、利他行、法谈之时，皆是说法之时。

Karaṇavacanena niddeso katoti sambandho. Tatthāti abhidhammatadaññasuttapadavinayesu. Tathāti bhummakaraṇehi. Adhikaraṇattho ādhārattho. Bhāvo nāma kiriyā, tāya kiriyantaralakkhaṇaṃ bhāvenabhāvalakkhaṇaṃ. Tattha yathā kālo sabhāvadhammaparicchinno sayaṃ paramatthato avijjamānopi ādhārabhāvena paññāto taṅkhaṇappavattānaṃ tato pubbe parato ca abhāvato ‘‘pubbaṇhe jāto, sāyanhe gacchatī’’ti ca ādīsu, samūho ca avayavavinimutto visuṃ avijjamānopi kappanāmattasiddho avayavānaṃ ādhārabhāvena paññāpīyati yathā ‘‘rukkhe sākhā, yavarāsiyaṃ sambhūto’’tiādīsu, evaṃ idhāpīti dassento āha ‘‘adhikaraṇañhi…pe… dhammāna’’nti. Yasmiṃ kāle, dhammapuñje vā kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃ eva kāle dhammapuñje ca phassādayopi hontīti ayaṃ hi tattha attho. Yathā ca ‘‘gāvīsu duyhamānāsu gato, duddhāsu āgato’’ti dohanakiriyāya gamanakiriyā lakkhīyati, evaṃ idhāpi yasmiṃ samaye, tasmiṃ samayeti ca vutte [Pg.33] ‘‘satī’’ti ayamattho viññāyamāno eva hoti padatthassa sattāvirahābhāvatoti samayassa sattākiriyāya cittassa uppādakiriyā phassādibhavanakiriyā ca lakkhīyati. Yasmiṃ samayeti yasmiṃ navame khaṇe, yasmiṃ yonisomanasikārādihetumhi, paccayasamavāye vā sati kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva khaṇe, hetumhi, paccayasamavāye vā phassādayopi hontīti ubhayattha samayasadde bhummaniddeso kato lakkhaṇabhūtabhāvayuttoti dassento āha ‘‘khaṇa…pe… lakkhīyatī’’ti.

以具格(karaṇa)词语作解释(niddesa)，此即其关联。“于彼”(Tattha)指于阿毗达摩(abhidhamma)、其余经藏及律藏中。“如是”(Tathā)指以处格(bhumma)与具格(karaṇa)。依处义即所依义。“有”(bhāva)即是作用(kiriyā)，通过此作用来标记另一作用，即“以有表有”(bhāvenabhāvalakkhaṇaṃ)。于此，譬如时间，虽由自性法所限定，其本身于胜义上并不存在，但因生起于彼刹那者于此前此后皆不存在，故被认知为所依，如“晨生，暮逝”等；又如集合体，虽离于部分而别无实体，但由构想而成，被安立为诸部分的所依，如“树上有枝，麦堆中生”等。为显示此处亦然，故说“依处……诸法”等。其义为：于何时、或于何法聚中，欲界善心已生起，于彼时、彼法聚中，触等亦存在。又如“诸牛被挤乳时去，已挤乳时来”，以挤乳作用标记去来作用；此处亦然，当说“于何时，于彼时”，“有”(sati)此义即被了知，因词义并非无实体，故以时间之“有”的作用，标记心之生起作用与触等之存在作用。“于何时”(yasmiṃ samaye)指于第九刹那，或于有如理作意等因、有诸缘和合时，欲界善心已生起，于彼刹那、彼因、彼诸缘和合时，触等亦存在。为显示“时”(samaya)一词在两处皆以处格作解释，是因其与作为标记的状态相应，故说“刹那……被标记”等。

Hetuattho karaṇattho ca sambhavati ‘‘annena vasati, vijjāya vasati, pharasunā chindati, kudālena khaṇatī’’tiādīsu viya. Vītikkamañhi sutvā bhikkhusaṅghaṃ sannipātāpetvā otiṇṇavatthukaṃ puggalaṃ paṭipucchitvā vigarahitvā ca taṃ taṃ vatthuotiṇṇakālaṃ anatikkamitvā teneva kālena sikkhāpadāni paññapento bhagavā viharati sikkhāpadapaññattihetuñca apekkhamāno tatiyapārājikādīsu viya.

“因”义与“具格”义皆可成立，如“依食而住，依明而住，以斧劈，以锄掘”等例。世尊听闻违犯之事，召集比丘僧团，询问并呵责犯事之人，不逾越其时，即于彼时制定学处而住；亦如第三波罗夷等学处，世尊是考虑到制定学处之因。

Accantameva ārambhato paṭṭhāya yāva desanāniṭṭhānaṃ. Parahitapaṭipattisaṅkhātena karuṇāvihārena. Tadatthajotanatthanti accantasaṃyogatthajotanatthaṃ. Upayoganiddeso kato yathā ‘‘māsaṃ sajjhāyatī’’ti. Porāṇāti aṭṭhakathācariyā. Abhilāpamattabhedoti vacanamattena viseso. Tena suttavinayesu vibhattibyattayo katoti dasseti.

完全是从开始，直至说法结束。以利益他人的行持，即悲住。为阐明其义，即为阐明究竟结合之义。此乃用法之解释，如“诵习一月”。古人，即诸义注师。仅是言说之别。由此显示，经与律中已作格之区分。

Seṭṭhanti seṭṭhavācakaṃ vacanaṃ ‘‘seṭṭha’’nti vuttaṃ seṭṭhaguṇasahacaraṇato, tathā ‘‘uttama’’nti etthāpi. Gāravayuttoti garubhāvayutto garuguṇayogato, garukaraṇārahatāya vā gāravayutto. Vuttoyeva, na pana idha vattabbo visuddhimaggassa imissā aṭṭhakathāya ekadesabhāvatoti adhippāyo.

“最胜”一词是表达“最胜”意义的言语，之所以称为“最胜”，是因为它伴随着最胜的功德；同样，“无上”一词也是如此。“恭敬相应”是指具有恭敬的性质，由于与可敬的品质相结合，或者因为值得尊敬，所以称为恭敬相应。此义已说，此处不复赘言，意为此义注是《清净道论》(Visuddhimagga)的一部分。

Aparo nayo (itivu. aṭṭha. nidānavaṇṇanā; sārattha. ṭī. 1.1.verañjakaṇḍavaṇṇanā; visuddhi. mahāṭī. 1.144) – bhāgavāti bhagavā, bhatavāti bhagavā, bhāge vanīti bhagavā, bhage vanīti bhagavā, bhattavāti bhagavā, bhage vamīti bhagavā, bhāge vamīti bhagavā.

另一种解释（如《如是语》(Itivuttaka)义注之《因缘释义》；《精要义疏》(Sāratthadīpanī) 1.1《维兰迦品释义》；《清净道论大疏》(Visuddhimagga Mahāṭīkā) 1.144）——具福者为世尊，受用者为世尊，于福有欲者为世尊，于福有欲者为世尊，应事奉者为世尊，舍弃诸分者为世尊，舍弃诸分者为世尊。

‘‘Bhāgavā [Pg.34] bhatavā bhāge, bhage ca vani bhattavā;

Bhage vami tathā bhāge, vamīti bhagavā jino’’.

“具福者、受用者、于福分中得乐者、于福中得乐者、应供者；舍弃诸福者，以及舍弃诸福者，故胜者为世尊。”

Tattha kathaṃ bhāgavāti bhagavā? Ye te sīlādayo dhammakkhandhā guṇabhāgā guṇakoṭṭhāsā, te anaññasādhāraṇā niratisayā tathāgate atthi upalabbhanti. Tathā hissa sīlaṃ samādhi paññā vimutti vimuttiñāṇadassanaṃ, hirī ottappaṃ, saddhā vīriyaṃ, sati sampajaññaṃ, sīlavisuddhi diṭṭhivisuddhi, samatho vipassanā, tīṇi kusalamūlāni, tīṇi sucaritāni, tayo sammāvitakkā, tisso anavajjasaññā, tisso dhātuyo, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, cattāro ariyamaggā, cattāri ariyaphalāni, catasso paṭisambhidā, catuyoniparicchedakañāṇāni, cattāro ariyavaṃsā, cattāri vesārajjañāṇāni, pañca padhāniyaṅgāni, pañcaṅgiko sammāsamādhi, pañcañāṇiko sammāsamādhi, pañcindriyāni, pañca balāni, pañca nissāraṇīyā dhātuyo, pañca vimuttāyatanañāṇāni, pañca vimuttiparipācanīyā saññā, cha anussatiṭṭhānāni, cha gāravā, cha nissāraṇīyā dhātuyo, cha satatavihārā, cha anuttariyāni, cha nibbedhabhāgiyā saññā, cha abhiññā, cha asādhāraṇañāṇāni, satta aparihāniyā dhammā, satta ariyadhammā, satta ariyadhanāni, satta bojjhaṅgā, satta sappurisadhammā, satta nijjaravatthūni, satta saññā, sattadakkhiṇeyyapuggaladesanā, sattakhīṇāsavabaladesanā, aṭṭhapaññāpaṭilābhahetudesanā aṭṭha sammattāni, aṭṭhalokadhammātikkamo, aṭṭha ārambhavatthūni, aṭṭhaakkhaṇadesanā, aṭṭha mahāpurisavitakkā, aṭṭhaabhibhāyatanadesanā, aṭṭha vimokkhā, nava yonisomanasikāramūlakā dhammā, nava pārisuddhipadhāniyaṅgāni, navasattāvāsadesanā, nava āghātapaṭivinayā, nava saññā, navanānattā, nava anupubbavihārā, dasa nāthakaraṇā dhammā, dasa kasiṇāyatanāni, dasa kusalakammapathā, dasa sammattāni, dasa ariyavāsā, dasa asekkhadhammā, dasa tathāgatabalāni, ekādasa mettānisaṃsā, dvādasa dhammācakkākārā, terasa dhutaguṇā, cuddasa buddhañāṇāni, pañcadasa vimuttiparipācanīyā dhammā, soḷasavidhā ānāpānassati, soḷasa aparantapanīyā dhammā, aṭṭhārasa buddhadhammā, ekūnavīsati paccavekkhaṇañāṇāni, catucattālīsa ñāṇavatthūni, paññāsa udayabbayañāṇāni, paropaññāsa kusalā dhammā, sattasattati ñāṇavatthūni, catuvīsatikoṭisatasahassasaṅkhasamāpattisañcārimahāvajirañāṇaṃ[Pg.35], anantanayasamantapaṭṭhāna-pavicaya-paccavekkhaṇadesanāñāṇāni, tathā anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayādivibhāvanañāṇāni cāti evamādayo anantāparimāṇabhedā anaññasādhāraṇā niratisayā guṇabhāgā guṇakoṭṭhāsā saṃvijjanti upalabbhanti, tasmā yathāvuttavibhāgā guṇabhāgā assa atthīti ‘‘bhāgavā’’ti vattabbe ākārassa rassattaṃ katvā ‘‘bhagavā’’ti vutto. Evaṃ tāva bhāgavāti bhagavā.

那么，如何理解“具福者”(bhāgavā)为世尊呢？那些戒等法蕴、功德分、功德支，都是如来独有、无与伦比的。因为如来确实具有：戒、定、慧、解脱、解脱知见；惭、愧；信、精进、念、正知；戒清净、见清净；止、观；三善根；三妙行；三正思惟；三无罪想；三界；四念处；四正勤；四神足；四圣道；四圣果；四无碍解；四生处限定智；四圣种；四无畏智；五精进支；五支正定；五智正定；五根；五力；五出离界；五解脱处智；五解脱成熟想；六随念处；六尊重；六出离界；六常住；六无上法；六决择分想；六神通；六不共智；七不退法；七圣法；七圣财；七觉支；七善人法；七除灭事；七想；七应供养者之说法；七漏尽力说法；八得智之因说法；八正性；八世间法之超越；八发端事；八无暇处说法；八大士寻；八胜处说法；八解脱；九如理作意为根本之法；九清净精进支；九有情居处说法；九嗔恚之调伏；九想；九种种性；九次第住；十作庇护之法；十遍处；十善业道；十正性；十圣住；十无学法；十如来力；十一慈的功德；十二法轮相；十三头陀支；十四佛智；十五解脱成熟法；十六种入出息念；十六种不使后悔之法；十八佛法；十九观察智；四十四智处；五十生灭智；五十多种善法；七十七智处；二十四俱胝百千数三摩地游行大金刚智；无尽理趣、一切发趣之简择、省察、说法诸智；以及于无尽世界中无尽众生之意乐差别智等，如是等等无量无边不共殊胜的功德分、功德支都存在、被发现。由于具有如上所说的种种功德分，故当称其为“具德者”(Bhāgavā)，将长音ā缩短后，称为“世尊”(Bhagavā)。以上即是“具福者”为世尊之义。

‘‘Yasmā sīlādayo sabbe, guṇabhāgā asesato;

Vijjanti sugate tasmā, bhagavāti pavuccati’’.

“因一切戒等功德分，皆无余存于善逝(Sugata)中，故彼称为世尊。”

Kathaṃ bhatavāti bhagavā? Ye te sabbalokahitāya ussukkamāpannehi manussattādike aṭṭha dhamme samodhānetvā sammāsambodhiyā katamahābhinīhārehi mahābodhisattehi paripūritabbā dānapāramī, sīla, nekkhamma, paññā, vīriya, khanti, sacca, adhiṭṭhāna, mettā, upekkhāpāramīti dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsa pāramiyo, dānādīni cattāri saṅgahavatthūni, saccādīni cattāri adhiṭṭhānāni, aṅgapariccāgo, jīvita, rajja, putta, dārapariccāgoti pañca mahāpariccāgā, pubbayogo, pubbacariyā, dhammakkhānaṃ, ñātatthacariyā, lokatthacariyā, buddhicariyāti evamādayo, saṅkhepato vā sabbe puññañāṇasambhārā buddhakaradhammā, te mahābhinīhārato paṭṭhāya kappānaṃ satasahassādhikāni cattāri asaṅkhyeyyāni yathā hānabhāgiyā saṃkilesabhāgiyā ṭhitibhāgiyā vā na honti, atha kho uttaruttari visesabhāgiyāva honti, evaṃ sakkaccaṃ nirantaraṃ anavasesato bhatā sambhatā assa atthīti ‘‘bhatavā’’ti vattabbe ‘‘bhagavā’’ti vutto niruttinayena ta-kārassa ga-kāraṃ katvā. Atha vā bhatavāti teyeva yathāvutte buddhakaradhamme vuttanayeneva bhari, sambhari, paripūresīti attho. Evampi bhatavāti bhagavā.

如何理解“具足者”(bhatavā)为世尊呢？那些为利益一切世间而精进不懈，以人道等八种功德聚集，并且以成办正等觉的大愿力的大菩萨们，应当圆满的十波罗蜜：布施波罗蜜、持戒、出离、智慧、精进、忍辱、真实、决意、慈、舍；十种近波罗蜜；十种究竟波罗蜜，共三十种波罗蜜；布施等四摄事；真实等四种决意；以及肢体施舍、生命施舍、王位施舍、子女施舍、妻子施舍五种大施舍；还有前生的修行、过去的行业、说法、利益亲族的修行、利益世间的修行、智慧的修行等等。总而言之，一切的福德和智慧的积累，都是成佛之法，从发起大愿开始，历经百千劫以上的四大阿僧祇劫，不再退转到退步、染污、停滞的状态，而是不断地朝着更加殊胜的方向发展。由于他像这样恭敬地、持续地、毫无遗余地培育和积累了这些，故当称其为“具足者”(bhatavā)，但依词源学之理，将t音变为g音，而称为“世尊”(Bhagavā)。或者，“具足者”(bhatavā)之意为：他具足、积累、圆满了如上所述的成佛之法。因此也称为“世尊”(Bhagavā)。

‘‘Sammāsambodhiyā sabbe, dānapāramiādike;

Sambhāre bhatavā nātho, tasmāpi bhagavā mato’’.

为证正等觉故，导师具足布施波罗蜜等一切资粮，是故被称为“世尊”。

Kathaṃ bhāge vanīti bhagavā? Ye te catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakasamāpattibhāgā, te anavasesato lokahitatthaṃ [Pg.36] attano ca diṭṭhadhammasukhavihāratthaṃ niccakappaṃ vani, bhaji, sevi, bahulamakāsīti bhāge vanīti bhagavā. Atha vā abhiññeyyadhammesu kusalādīsu khandhādīsu ca ye te pariññeyyādivasena saṅkhepato vā catubbidhā abhisamayabhāgā, vitthārato pana ‘‘cakkhu pariññeyyaṃ sotaṃ…pe… jarāmaraṇaṃ pariññeyya’’ntiādinā (paṭi. ma. 1.21) aneke pariññeyyabhāgā, ‘‘cakkhussa samudayo pahātabbo…pe… jarāmaraṇassa samudayo pahātabbo’’tiādinā pahātabbabhāgā, ‘‘cakkhussa nirodho…pe… jarāmaraṇassa nirodho sacchikātabbo’’tiādinā sacchikātabbabhāgā, ‘‘cakkhunirodhagāminīpaṭipadā’’tiādinā, ‘‘cattāro satipaṭṭhānā’’tiādinā ca anekabhedā bhāvetabbabhāgā ca dhammā, te sabbe vani, bhaji, yathārahaṃ gocarabhāvanāsevanānaṃ vasena sevi. Evampi bhāge vanīti bhagavā. Atha vā ‘‘ye ime sīlādayo dhammakkhandhā sāvakehi sādhāraṇā guṇakoṭṭhāsā guṇabhāgā, kinti nu kho te vineyyasantānesu patiṭṭhapeyya’’nti mahākaruṇāya vani abhipatthayi, sā cassa abhipatthanā yathādhippetaphalāvahā ahosi. Evampi bhāge vanīti bhagavā.

世尊如何是“受用诸分者”(bhāge vanī)呢？每日受用之禅定分，其数有二十四万亿，世尊为利世间及自身现法乐住，恒时无余地求得、受用、亲近、多作，是故为“受用诸分者”。又，于应遍知法中，如善法、蕴等，略说有四种现观分，即遍知分、断分、证分、修分。广说则如“眼应遍知……乃至老死应遍知”等无量遍知分；“眼之集当断……乃至老死之集当断”等断分；“眼之灭……乃至老死之灭当证”等证分；“趣向眼灭之道”及“四念处”等无量修分法。彼一切法，世尊皆悉求得、受用，并随其行境、修习、亲近而行之。如是亦为“受用诸分者”。又，“此等戒蕴等法，为诸声闻所共通之功德分，应如何令其建立于可化导者之相续中？”世尊以大悲心如是求取、希愿，而此希愿亦得如意成就。如是亦为“受用诸分者”。

‘‘Yasmā ñeyyasamāpatti-guṇabhāge tathāgato;

Bhaji patthayi sattānaṃ, hitāya bhagavā tato’’.

如来为利有情故，受用希求应知法、等至与功德分，是故被称为“世尊”。

Kathaṃ bhage vanīti bhagavā? Samāsato tāva katapuññehi payogasampannehi yathāvibhavaṃ bhajīyantīti bhagā, lokiyalokuttarasampattiyo. Tattha lokiye tāva tathāgato sammāsambodhito pubbe bodhisattabhūto paramukkaṃsagate, vani, bhaji, sevi, yattha patiṭṭhāya niravasesato buddhakaradhamme samannānento buddhadhamme paripācesi, buddhabhūto pana te niravajjesu upasaṃhite anaññasādhāraṇe lokuttarepi, vani, bhaji, sevi, vitthārato pana padesarajja-issariyacakkavattisampatti-devarajjasampattiādivasena jhāna-vimokkha-samādhisamāpatti-ñāṇadassana-maggabhāvanā-phalasacchi-kiriyādi-uttarimanussadhammavasena ca anekavihite anaññasādhāraṇe, bhage, vani, bhaji, sevi. Evampi bhage vanīti bhagavā.

世尊何以是“有福者”(bhage vanī)？概言之，已作福业、精勤具足者，随其所有而受用世间与出世间之成就，此等成就称为“福”(bhagā)。广说之，于世间福，如来于证得正等觉前为菩萨时，即已求得、受用、亲近最上福，并依此无余理会佛所应作之法，令佛法成熟。成佛后，于无过、不共之出世间福，如禅那、解脱、三摩地、等至、智见、道之修习、果之作证等超人法，以及于国土主权、自在权、转轮王成就、天王成就等种种不共之福，亦皆求得、受用、亲近之。如是，亦为“有福者”。

‘‘Yā [Pg.37] tā sampattiyo loke, yā ca lokuttarā puthu;

Sabbā tā bhaji sambuddho, tasmāpi bhagavā mato’’.

世间所有诸成就，以及种种出世间，正觉一切皆受用，是故被称为“世尊”。

Kathaṃ sattavāti bhagavā? Bhattā daḷhabhattikā assa bahū atthīti bhattavā. Tathāgato hi mahākaruṇāsabbaññutaññāṇādi-aparimitanirupamappabhāva-guṇavisesasamaṅgibhāvato sabbasattuttamo, sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya dvattiṃsamahāpurisalakkhaṇaasīti anubyañjanabyāmappabhādi anaññasādhāraṇavisesapaṭimaṇḍitarūpakāyatāya yathābhuccaguṇādhigatena ‘‘itipi so bhagavā’’tiādinayappavattena lokattayabyāpinā suvipulena suvisuddhena ca thutighosena samannāgatattā ukkaṃsapāramippattāsu appicchatāsantuṭṭhiādīsu suppatiṭṭhitabhāvato dasabalacatuvesārajjādi-niratisayaguṇavisesa-samaṅgībhāvato ca rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasannoti evaṃ catuppamāṇike lokasannivāse sabbathāpi pasādāvahabhāvena samantapāsādikattā aparimāṇānaṃ sattānaṃ sadevamanussānaṃ ādarabahumānagāravāyatanatāya paramapemasambhattiṭṭhānaṃ. Ye tassa ovāde patiṭṭhitā aveccappasādena samannāgatā honti, kenaci asaṃhāriyā tesaṃ pasādabhatti samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā. Tathā hi te attano jīvitapariccāgepi tattha pasādaṃ na pariccajanti, tassa vā āṇaṃ daḷhabhattibhāvato.

世尊何以是“有信众者”(bhattavā)？因其有众多具坚固信爱之信众(bhattā)，故为“有信众者”。如来因具足大悲、一切知智等无量无上、威力殊胜之功德，为一切有情中之最上者；因以无上之精勤，致力于为含括天人在内之一切众生，先行去除一切无益，从而施设无余之利益安乐；因身相为三十二大士相、八十随好、一寻光等不共功德所庄严；又因如实证得“彼世尊……”等功德，而拥有遍满三界、广大清净之赞誉声；又因于少欲、知足等德行已达究竟，安住于此；复因具足十力、四无畏等无上功德；于依色、声、粗、法而评判之世间，皆能引生净信，普皆端严，故为无量天人等众生恭敬、尊重、景仰之处，为至极爱敬之所依。彼等安住于其教诫、具足不坏净信者，其净信与信爱，非任何沙门、婆罗门、天、魔、梵天所能动摇。彼等纵舍身命，亦不舍离于彼之净信，亦不违越其教令，此乃因其坚固信爱之故。

Tenevāha –

是故说：

‘‘Yo ve kataññū katavedi dhīro;

Kalyāṇamitto daḷhabhatti ca hotī’’ti. (jā. 2.17.78);

智者知恩复报恩，为善知识具坚信。

‘‘Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati, evameva kho, bhikkhave, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (udā. 45; cūḷava. 385) ca. –

“诸比丘，犹如大海住于法定，不越其岸。诸比丘，如是，我为声闻所制之学处，我诸声闻乃至为命亦不违越。”

Evaṃ [Pg.38] bhattavāti bhagavā niruttinayena ekassa ta-kārassa lopaṃ katvā itarassa ga-kāraṃ katvā.

如是，依语源学之理，“有信众者”(bhattavā)一词，省略其一“t”音，并将另一“t”音转为“g”音，而成“世尊”(bhagavā)。

‘‘Guṇātisayayuttassa, yasmā lokahitesino;

Sambhattā bahavo satthu, bhagavā tena vuccatī’’ti.

具超胜德利世间，导师信众甚繁多，以此被称为“世尊”。

Kathaṃ bhage vamīti bhagavā? Yasmā tathāgato bodhisattabhūtopi aparimāṇāsu jātīsu pāramiyo paripūrento bhagasaṅkhātaṃ siriṃ issariyaṃ yasañca vami uggiri, kheḷapiṇḍaṃ viya anapekkho chaḍḍayi, carimattabhāvepi hatthagataṃ cakkavattisiriṃ devalokādhipaccasadisaṃ catudīpissariyaṃ cakkavattisampattisannissayaṃ sattaratanasamujjalaṃ yasañca tiṇāyapi amaññamāno nirapekkho pahāya abhinikkhamitvā sammāsambodhiṃ abhisambuddho, tasmā ime sirīādike bhage vamīti bhagavā. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā, sineruyugandharauttarakuruhimavantādibhājanalokavisesasannissayā sobhā kappaṭṭhiyabhāvato, tepi bhagavā vami tannivāsisattāvāsasamatikkamato tappaṭibaddhachandarāgappahānena pajahīti. Evampi bhage vamīti bhagavā.

世尊如何是“舍弃福者”(bhage vamī)？如来身为菩萨时，于无量生中圆满诸波罗蜜，将名为“福”(bhaga)之祥瑞、自在、名声，如唾液般无所顾恋地呕尽、舍弃。于最后有，亦将唾手可得、等同天界主权、统理四洲、七宝严饰之转轮王祥瑞，以及转轮王成就所依之名声，视如草芥，无所顾恋地舍而出家，证得正等觉。因其呕尽此等祥瑞等福，故为“世尊”。又，“bhāni”意为星宿，与彼等偕行者为“bhagā”，即依止于须弥山、持双山、北俱卢洲、雪山等器世间特殊处所之光彩，因其住立一劫。世尊亦呕尽彼等，因其超越彼处众生之住处，断除对彼之欲贪而舍离。如是，亦为“舍弃福者”。

‘‘Cakkavattisiriṃ yasmā, yasaṃ issariyaṃ sukhaṃ;

Pahāsi lokacittañca, sugato bhagavā tato’’.

转轮王祥瑞，名声自在乐，及世间意乐，善逝皆舍离，是故为“世尊”。

Kathaṃ bhāge vamīti bhagavā? Bhāgā nāma sabhāgadhammakoṭṭhāsā, te khandhāyatanadhātādivasena, tatthāpi rūpavedanādivasena pathaviyādivasena atītādivasena ca anekavidhā, te ca bhagavā sabbaṃ papañcaṃ sabbaṃ yogaṃ sabbaṃ ganthaṃ sabbaṃ saṃyojanaṃ samucchinditvā amatadhātuṃ samadhigacchanto vami uggiri, anapekkho chaḍḍayi na paccāvami. Tathā hesa ‘‘sabbatthakameva pathaviṃ āpaṃ tejaṃ vāyaṃ, cakkhuṃ sotaṃ ghānaṃ jivhaṃ kāyaṃ manaṃ, rūpe sadde gandhe rase phoṭṭhabbe dhamme, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ, cakkhusamphassaṃ…pe… manosamphassaṃ, cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ, cakkhusamphassajaṃ saññaṃ…pe… manosamphassajaṃ saññaṃ, cakkhusamphassajaṃ cetanaṃ…pe… manosamphassajaṃ cetanaṃ, rūpataṇhaṃ…pe… dhammataṇhaṃ, rūpavitakkaṃ…pe… dhammavitakkaṃ, rūpavicāraṃ…pe… dhammavicāra’’ntiādinā anupadadhammavibhāgavasenapi sabbeva dhammakoṭṭhāse anavasesato vami uggiri, anapekkhapariccāgena chaḍḍayi. Vuttañhetaṃ ‘‘yaṃ [Pg.39] taṃ, ānanda, cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, taṃ tathāgato puna paccāvamissatīti netaṃ ṭhānaṃ vijjatī’’ti (dī. ni. 2.183). Evampi bhāge vamīti bhagavā. Atha vā bhāge vamīti sabbepi kusalākusale sāvajjānavajje hīnapaṇīte kaṇhasukkasappaṭibhāge dhamme ariyamaggañāṇamukhena vami uggiri, anapekkho pariccaji pajahi, paresañca tathattāya dhammaṃ desesi. Vuttampi cetaṃ ‘‘dhammāpi vo, bhikkhave, pahātabbā, pageva adhammā (ma. ni. 1.240). Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāyā’’tiādi (ma. ni. 1.240). Evampi bhāge vamīti bhagavā.

为何称世尊为“吐弃诸分”者？“分”(bhāgā)者，即诸法之同分部分，如依蕴(khandha)、处(āyatana)、界(dhātu)等，于彼等中又依色(rūpa)、受(vedanā)等，依地(pathavī)等，依过去(atīta)等而有多种。世尊断尽一切戏论(papañca)、一切轭(yoga)、一切结(gantha)、一切结缚(saṃyojana)，证得不死界(amatadhātu)而吐、呕出，无所顾恋地舍弃，不再吞回。正如经中依于逐句的法义分别，宣说“于一切处，地、水、火、风，眼、耳、鼻、舌、身、意，色、声、香、味、触、法，眼识……乃至……意识，眼触……乃至……意触，眼触所生受……乃至……意触所生受，眼触所生想……乃至……意触所生想，眼触所生思……乃至……意触所生思，色爱……乃至……法爱，色寻……乃至……法寻，色伺……乃至……法伺”等，将一切法聚毫无遗漏地吐、呕出，以无所顾恋之心舍弃。如是所说：“阿难(Ānanda)，凡为如来所舍、所吐、所放、所断、所弃者，如来再将之吞回，无有是处。”(长部2.183) 如是，亦因吐弃诸分而为世尊。又，“吐弃诸分”者，谓以圣道智(ariyamaggañāṇa)为门，将一切善与不善、有罪与无罪、劣与胜、黑白对偶之法，皆悉吐、呕出，无所顾恋地舍离、断除，并为他人说示此法，令其亦能如是。如是亦说：“诸比丘，法尚应舍，何况非法。”(中部1.240) “诸比丘，我为汝等说筏喻法，为度脱故，非为执取故。”(中部1.240) 等。如是，亦因吐弃诸分而为世尊。

‘‘Khandhāyatanadhātādi-dhammabhāgā-mahesinā;

Kaṇhasukkā yato vantā, tatopi bhagavā mato’’.

蕴处界等法之分，大仙已吐黑白法；是故彼亦称世尊。

Tena vuttaṃ –

是故说：

‘‘Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;

Bhage vami tathā bhāge, vamīti bhagavā jino’’ti.

世尊受持诸法分，亦曾受用与爱乐；已吐福德与诸分，故称世尊胜利者。

Dhammasarīraṃ paccakkhaṃ karotīti ‘‘yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti vacanato dhammassa satthubhāvapariyāyo vijjatīti katvā vuttaṃ. Vajirasaṅghātasamānakāyo parehi abhejjasarīrattā. Na hi bhagavato rūpakāye kenaci sakkā antarāyaṃ kātunti. Desanāsampattiṃ niddisati vakkhamānassa sakalassa suttassa ‘‘eva’’nti nidassanato. Sāvakasampattiṃ niddisati paṭisambhidāppattena pañcasu ṭhānesu bhagavatā etadagge ṭhapitena mayā mahāsāvakena sutaṃ, tañca kho mayāva sutaṃ, na anussutaṃ na paraṃparābhatanti imassatthassa dīpanato. Kālasampattiṃ niddisati bhagavāsaddasannidhāne payuttassa samayasaddassa buddhuppādapaṭimaṇḍitabhāvadīpanato. Buddhuppādaparamā hi kālasampadā. Tenetaṃ vuccati –

此谓令法身(Dhammasarīra)现前。是故说：“阿难(Ānanda)，我为汝等所说之法与律，于我灭后，即为汝等之师。”此言明法有师之义。身如金刚聚(Vajirasaṅghāta)，因其色身不为他者所坏。诚然，无人能对世尊色身加以妨害。以“如是”一词，指示此后整部经文的说法圆满。以“我”——此位证得无碍解(paṭisambhidā)、为世尊于五事中立为第一的大声闻——“闻”，且确实为我亲闻，非辗转闻、非传说，以此阐明其义，指示声闻圆满。以与“世尊”一词共用之“时”(samaya)一词，显示为佛陀出世所庄严之义，指示时圆满。佛陀出世实为最上之时圆满。是故说——

‘‘Kappakasāye kaliyuge, buddhuppādo aho mahacchariyaṃ;

Hutāvahamajjhe jātaṃ, samuditamakarandamaravinda’’nti.

劫浊诤世中，佛出世甚奇；犹如烈火中，莲花吐芳馨。

Bhagavāti desakasampattiṃ niddisati guṇavisiṭṭhasattuttamabhāvadīpanato garugāravādhivacanabhāvato.

“世尊”一词，指示说法者圆满，因其显示了具足殊胜功德的最上众生之义，亦因其为表达尊重恭敬之称谓。

Avisesenāti [Pg.40] na visesena, vihārabhāvasāmaññenāti attho. Iriyāpatha…pe… vihāresūti iriyāpathavihāro, dibbavihāro, brahmavihāro, ariyavihāroti etesu catūsu vihāresu. Samaṅgīparidīpananti samaṅgībhāvaparidīpanaṃ. Etanti ‘‘viharatī’’ti etaṃ padaṃ. Tathā hi taṃ ‘‘idhekacco gihīhi saṃsaṭṭho viharati sahanandī sahasokī’’tiādīsu (saṃ. ni. 4.241) iriyāpathavihāre āgataṃ. ‘‘Yasmiṃ, bhikkhave, samaye bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharatī’’ti (dha. sa. 160; vibha. 624) ettha dibbavihāre. ‘‘So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādīsu (dī. ni. 1.556; 3.308; ma. ni. 1.77; 2.309; 3.230) brahmavihāre. ‘‘So kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne tasmiṃ eva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī’’tiādīsu (ma. ni. 1.387) ariyavihāre.

“无差别”者，谓非以差别，义为依于住之共同状态。“威仪……于诸住中”者，谓于威仪住(iriyāpathavihāra)、天住(dibbavihāra)、梵住(brahmavihāra)、圣住(ariyavihāra)此四住中。“具足显示”者，谓显示具足之状态。此者，即“住”(viharati)一词。诚然，此词用于威仪住，如“于此，某人与在家人杂居，同喜同忧”(相应部4.241)等。用于天住，如“诸比丘，于其时，比丘离诸欲……入初禅而住”(法集论160；分别论624)。用于梵住，如“彼以俱行慈心，遍满一方而住”(长部1.556等)等。用于圣住，如“阿耆毗舍那(Aggivessana)，我于彼说法之末，即于先前之定相，于内安住、沉静、专一、等持我心，我依此而恒常安住”(中部1.387)等。

Tattha iriyanaṃ vattanaṃ iriyā, kāyappayogo. Tassā pavattanupāyabhāvato ṭhānādi iriyāpatho. Ṭhānasamaṅgī vā hi kāyena kiñci kareyya gamanādīsu aññatarasamaṅgī vā. Atha vā iriyati pavattati etena attabhāvo kāyakiccaṃ vāti iriyā, tassā pavattiupāyabhāvato iriyā ca so patho cāti iriyāpatho, ṭhānādi eva. So ca atthato gatinivattiādiākārena pavatto catusantatirūpapabandho eva. Viharaṇaṃ, viharati etenāti vā vihāro, iriyāpatho eva vihāro iriyāpathavihāro. Divi bhavo dibbo, tattha bahulappavattiyā brahmapārisajjādidevaloke bhavoti attho. Tattha yo dibbānubhāvo, tadatthāya saṃvattatīti vā dibbo, abhiññābhinīhāravasena mahāgatikattā vā dibbo, dibbo ca so vihāro cāti dibbavihāro, catasso rūpāvacarasamāpattiyo. Āruppasamāpattiyopi ettheva saṅgahaṃ gacchanti. Brahmūnaṃ, brahmāno vā vihārā brahmavihārā, catasso appamaññāyo. Ariyānaṃ, ariyā vā vihārā ariyavihārā, cattāri sāmaññaphalāni. So hi ekaṃ iriyāpathabādhanantiādi yadipi bhagavā ekenapi iriyāpathena cirataraṃ kālaṃ attabhāvaṃ pavattetuṃ sakkoti, tathāpi upādinnakasarīrassa nāma ayaṃ sabhāvoti dassetuṃ vuttaṃ[Pg.41]. Yasmā vā bhagavā yattha katthaci vasanto vineyyānaṃ dhammaṃ desento, nānāsamāpattīhi ca kālaṃ vītināmento vasatīti sattānaṃ attano ca vividhaṃ hitasukhaṃ harati upaneti uppādeti, tasmā vividhaṃ haratīti evamettha attho veditabbo.

于此，行(iriyā)者，谓行动、运作，即身之运用。行(iriyā)是行动之方式(patha)，故站立等称为威仪(iriyāpatha)。具足站立者，或以身作业；或具足行等其中之一。又，有情(attabhāva)或身业(kāyakicca)依此而行、而转起，故为行(iriyā)；行是行动之方式，故行(iriyā)亦是道(patha)，即威仪(iriyāpatha)，亦即站立等。就义理言，即是以行、住等相而转起的四种相续色(catusantatirūpapabandha)。住(viharaṇa)，或依此而住(viharati)，故为住(vihāra)；威仪即是住，故为威仪住。天(dibba)者，生于天(divi)界，义为多生于梵众天(brahmapārisajja)等天界。于彼处有天之威力，为成就彼义而转起，故为天；或因神通(abhiññā)与发愿(abhinīhāra)而有大行，故为天。天亦是住，故为天住，即四色界等至(rūpāvacarasamāpatti)。无色等至(āruppasamāpatti)亦摄于此。梵(brahma)之住，或梵天(brahmāno)之住，故名梵住(brahmavihāra)，即四无量心。圣(ariya)之住，或圣者(ariyā)之住，故名圣住(ariyavihāra)，即四沙门果。“彼以一威仪妨碍”等句，是说：尽管世尊能以单一威仪维持身体甚久，然为显示此所取之身(upādinnakasarīra)的自性，故作是说。又，世尊随处安住，为所化有情(vineyya)说法，并以种种等至消磨时间，为众生及自身带来、引致、产生种种利益安乐。是故，于此应理解为“带来种种”之义。

Paccatthike jinātīti jeto. Jeta-saddo hi sota-saddo viya kattusādhanopi atthīti. Rañño vā paccatthikānaṃ jitakāle jātattā jeto. Rañño hi attano jayaṃ tattha āropetvā jitavāti jetoti kumāro vutto. Maṅgalakāmatāya vā jetotissa nāmaṃ kataṃ, tasmā ‘‘jeyyo’’ti etasmiṃ atthe ‘‘jeto’’ti vuttanti daṭṭhabbaṃ. Tassa jetassa rājakumārassa. Vanetiādito paṭṭhāyeva taṃ tassa santakanti dassetuṃ ‘‘taṃ hī’’tiādi vuttaṃ. Sabbakāmasamiddhitāya vigatamalamaccheratāya karuṇādiguṇasamaṅgitāya ca niccakālaṃ upaṭṭhapito anāthānaṃ piṇḍo etassa atthīti anāthapiṇḍiko, tassa anāthapiṇḍikassa. Yadi jetavanaṃ, kathaṃ anāthapiṇḍikassa ārāmoti āha ‘‘anāthapiṇḍikenā’’tiādi. Pañcavidhasenāsanaṅgasampattiyā āramanti ettha pabbajitāti ārāmo, tasmiṃ ārāme. Yadipi so bhūmibhāgo koṭisantharena mahāseṭṭhinā kīto, rukkhā pana jetena na vikkītāti taṃ ‘‘jetavana’’nti vattabbataṃ labhatīti vadanti. Ubhinnampi vā tattha pariccāgavisesakittanatthaṃ ubhayavacanaṃ, jetenapi hi bhūmibhāgavikkayena laddhadhanaṃ tattha dvārakoṭṭhakakaraṇavasena viniyuttaṃ. Sāvatthijetavanānaṃ bhūmibhāgavasena bhinnattā vuttaṃ ‘‘na hi sakkā ubhayattha ekaṃ samayaṃ viharitu’’nti.

战胜敌人者(paccatthike jināti)，故名祇陀(Jeto)。“Jeta”一词，如同“sota”（听者）一词，是表示行为者的构词。或因国王战胜敌人时出生，故名祇陀。国王将自己的胜利赋予他，说：“胜利了！”因此王子被称为祇陀。或因祈求吉祥而为他取名祇陀。因此，当说“应被战胜”(jeyyo)时，应理解为在此意义上说“祇陀”。那位祇陀王子的。为了表明此园从“林”(vana)一词开始就属于他，故说“彼园”等。因为他具足一切欲乐，远离污垢与悭吝，具足慈悲等功德，并且恒常为无依者(anātha)施予食物(piṇḍa)，故名给孤独(Anāthapiṇḍiko)；那位给孤独长者的。若问：“既是祇陀林，何以是给孤独的园林(ārāma)？”答曰：“由给孤独……”等。因为具足五种坐卧处，出家人乐于此处，故名“园林”(ārāmo)；在那园林中。虽然那片土地由大富商以亿钱铺地而购得，但树木并未被祇陀所售，因此据说它获得了“祇陀林”的称谓。或者，为了彰显二者的殊胜布施而使用两个名称，因为祇陀也将其出售土地所得的钱财用于建造门楼。由于舍卫城(Sāvatthī)与祇陀林在地域上是分开的，故说：“不可能同时在两处居住。”

Apākaṭāti sakko suyāmotiādinā anabhiññātā. Abhiññātānampi aññatarasaddo dissateva ekasadisāyattattāti dassetuṃ ‘‘abhijānāti no’’tiādi vuttaṃ. Ahunā idāneva. Sādhāraṇavacanaṃ dibbataṃ antonītaṃ katvā. Devo eva devatā purisepi vattanato. Tenevāha ‘‘imasmiṃ panatthe’’tiādi. Nanu ca rūpāvacarasattānaṃ purisindriyaṃ natthi, yena te purisāti vucceyyuṃ? Yadipi purisindriyaṃ natthi, purisasaṇṭhānassa pana purisavesassa ca vasena purisapuggalātveva vuccanti purisapakatibhāvato.

“不显现”(apākaṭā)是指如帝释(Sakko)、苏亚马(Suyāma)等不为人所知。为了表明，即使对于已知者，由于某种相似性，也会使用某个词，故说“我们不了知”(abhijānāti no)等。“Ahunā”即“现在”。“天神”(devatā)是通称，已包含了天的性质。“天”(devo)就是“天神”(devatā)，此词也适用于男性(purisa)。因此说“于此义中……”等。问：色界有情(rūpāvacarasatta)并无男根(purisindriya)，为何称他们为男性呢？答：虽然没有男根，但因其具有男性的形貌与装束，且有男性本性，故被称为男性个人(purisapuggala)。

Abhikkantāti [Pg.42] atikkantā, vigatāti atthoti āha ‘‘khaye dissatī’’ti. Teneva hi ‘‘nikkhanto paṭhamo yāmo’’ti upari vuttaṃ. Abhikkantataroti ativiya kantataro. Tādiso ca sundaro bhaddako nāma hotīti āha ‘‘sundare dissatī’’ti. Koti devanāgayakkhagandhabbādīsu ko katamo? Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. Yasasāti iminā edisena parivārena paricchadena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamaniyena abhirūpena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti sabbāpi disā pabhāsento cando viya sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe.

“已过”(abhikkantā)即是“已度过”(atikkantā)、“已离去”(vigatā)之义，故说“见于灭尽”。因此上文说“初夜已过”(nikkhanto paṭhamo yāmo)。“更胜妙”(abhikkantataro)即“极为悦人”(ativiya kantataro)。如此者名为“美”(sundara)、“贤善”(bhaddaka)，故说“见于美好”。“谁”(ko)即“在天、龙、夜叉(yakkha)、乾闼婆等之中，是哪一位？”“我”(me)即“我的”。“双足”(pādāni)即“于双足”。“以神通”(iddhiyā)即“以此等天之神通”。“以声名”(yasasā)即“以此等眷属与随从”。“燃烧”(jalaṃ)即“闪耀”。“以胜妙的”(abhikkantena)即“以极为悦人、可爱、端丽的”。“以色”(vaṇṇena)即“以肤色、身光”。“遍照一切方”(sabbā obhāsayaṃ disā)是此偈颂之义：如月如日，照亮一切方向，使其一片光明、一片明亮。“端丽”(abhirūpe)即“于殊胜之色、圆满之色”。

Kañcanasannibhattacatā suvaṇṇavaṇṇaggahaṇena gahitāti adhippāyenāha ‘‘chaviya’’nti. Chavigatā pana vaṇṇadhātu eva ‘‘suvaṇṇavaṇṇo’’ti ettha vaṇṇaggahaṇena gahitāti apare. Vaṇṇanaṃ kittiyā ugghosananti vaṇṇo, thuti. Vaṇṇīyati asaṅkarato vavatthapīyatīti vaṇṇo, kulavaggo. Vaṇṇīyati phalaṃ etena yathāsabhāvato vibhāvīyatīti vaṇṇo, kāraṇaṃ. Vaṇṇanaṃ dīgharassādivasena saṇṭhahananti vaṇṇo, saṇṭhānaṃ. Vaṇṇīyati aṇumahantādivasena pamīyatīti vaṇṇo, pamāṇaṃ. Vaṇṇeti vikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti vaṇṇo, rūpāyatanaṃ. Evaṃ tena tena pavattinimittena vaṇṇasaddassa tasmiṃ tasmiṃ atthe pavatti veditabbā. Iddhiṃ māpetvāti vatthālaṅkārakāyādīhi obhāsamuñcanādivasena dibbaṃ iddhānubhāvaṃ nimminitvā. Kāmāvacarā anabhisaṅkhatenapi āgantuṃ sakkonti oḷārikarūpattā. Tathā hi te kabaḷīkārabhakkhā. Rūpāvacarā na sakkonti tato sukhumatararūpattā. Tenāha ‘‘tesaṃ hī’’tiādi. Tattha ‘‘atisukhumo’’ti mūlapaṭisandhirūpaṃ sandhāya vadati. Na tena iriyāpathakappanaṃ hotīti etena brahmalokepi brahmāno yebhuyyena nimmitarūpeneva pavattantīti dasseti. Itarañhi ativiya sukhumaṃ rūpaṃ kevalaṃ cittuppādassa nissayādhiṭṭhānabhūtaṃ saṇṭhānavantaṃ hutvā tiṭṭhati.

“肤色似黄金”(kañcanasannibhattacatā)是就“金色”(suvaṇṇavaṇṇa)之义而说为“肤色”(chavi)。另有人说，肤色中的色界(vaṇṇadhātu)在此处因其“金色”之义而被理解。“称誉”(vaṇṇa)是称赞、宣告名声，即赞美。“种姓”(vaṇṇa)是因不混杂而被确立，即族类。“原因”(vaṇṇa)是因此法而如实显现结果。“形相”(vaṇṇa)是依长短等而构成。“量”(vaṇṇa)是依微小、巨大等而被衡量。“色”(vaṇṇa)是显现变化、动人心弦的状态，即色处(rūpāyatana)。应知“vaṇṇa”一词，根据不同的生起因缘，而有不同的含义。“化现神通后”(iddhiṃ māpetvā)指通过衣饰、身体放光等方式，化现出天神的神通威力。欲界(kāmāvacara)有情因为色身粗重，即使不加功用也能前来，因为他们食用段食。色界(rūpāvacara)有情则不能，因为他们的色身更为微细。因此说“彼等……”等。其中“极微细”是针对根本结生色(mūlapaṭisandhirūpa)而言。那（微细色身）无法维持威仪，这表明即使在梵界，梵天们也大多以化作的色身活动。因为另一种（根本）色身极为微细，仅作为心生起的所依与基础，以有形相的方式存在。

Anavasesattaṃ sakalatā. Yebhuyyatā bahulabhāvo. Abyāmissatā vijātiyena asaṅkaro. Sukhena hi avokiṇṇatā tattha adhippetā[Pg.43]. Anatirekatā taṃparamatā visesābhāvo. Kevalakappanti kevalaṃ daḷhaṃ katvāti attho. Saṅghabhedāyāti saṅghe vivādāya, vivāduppādāyāti attho. Kevalaṃ vuccati nibbānaṃ sabbasaṅkhatavivittattā, etassa taṃ atthīti kevalī, sacchikatanirodho khīṇāsavo. Tenāha ‘‘visaṃyogo attho’’ti.

“无余”(anavasesatta)即“全部”(sakalatā)。“主要”(yebhuyyatā)即“多数”(bahulabhāvo)。“不混杂”(abyāmissatā)即“不与异类混杂”。此处意指不夹杂痛苦。“无超越”(anatirekatā)即“以彼为最上”、“无有殊胜”。“全然”(kevalakappaṃ)之义为“完全地、牢固地”。“为破僧”(saṅghabhedāya)即“为僧团中的争论”，义为“为引起争论”。“纯一”(kevalaṃ)被称为涅槃(nibbāna)，因其远离一切有为法；拥有它者为“纯一者”(kevalī)，即已证寂灭的漏尽者。因此说，其义为“离轭”(visaṃyoga)。

Kappasaddo panāyaṃ saupasaggo anupasaggo cāti adhippāyena okappaniyapade labbhamānaṃ kappasaddamattaṃ dasseti, aññathā kappapadaṃ anidassanameva siyā. Samaṇakappehīti vinayasiddhehi samaṇavohārehi. Niccakappanti niccakālaṃ. Paññattīti nāmaṃ. Nāmañhetaṃ tassa āyasmato, yadidaṃ kappoti. Kappitakesamassūti kattarikāya cheditakesamassu. Dvaṅgulakappoti majjhanhikavelāya vītikkantāya dvaṅgulatāvikappo. Lesoti apadeso. Anavasesaṃ pharituṃ samatthassapi obhāsassa kenacipi kāraṇena ekadesapharaṇampi siyā, ayaṃ pana sabbasova pharatīti dassetuṃ samantattho kappa-saddo gahitoti āha ‘‘anavasesaṃ samantato’’ti. Īsaṃ asamattaṃ, kevalaṃ vā kevalakappaṃ. Bhagavato ābhāya anobhāsitameva hi padesaṃ devatā attano pabhāya obhāsenti. Na hi bhagavato pabhā kāyaci pabhāya abhibhuyyati, sūriyādīnampi pabhaṃ sā abhibhuyya tiṭṭhatīti.

“kappa”一词，可带或不带前缀，此意在于，仅指出在“okappaniya”（可信的）一词中出现的“kappa”一词，否则“kappa”一词便无示例。“以沙门仪则”(samaṇakappehi)即“以律所成的沙门规范”。“恒时”(niccakappaṃ)即“常时”。“施设”(paññatti)即“名称”。此乃那位具寿(āyasmā)之名，即“劫宾那”(Kappa)。“已理发须”(kappitakesamassu)即“已用剪刀剪断发须”。“二指净”(dvaṅgulakappa)即“正午过后二指宽的规定”。“借口”(leso)即“理由”(apadeso)。即使光明有能力遍照无余，也可能因某种原因只照亮一部分；但为了表明此光明是完全遍照，故取“kappa”一词的“周遍”(samanta)之义，而说“无余周遍”。“少分”(īsaṃ)即“不完全”(asamattaṃ)，或“全然”(kevalaṃ)，即“遍满”(kevalakappaṃ)。因为天神仅以自身光明照亮世尊(Bhagavā)光辉未及之处。世尊的光辉不会被任何光辉所胜过，它恒常胜过日月等的光辉。

Yena vā kāraṇenāti hetumhi idaṃ karaṇavacanaṃ. Hetuattho hi kiriyāya kāraṇaṃ, na karaṇaṃ viya kiriyattho, tasmā nānappakāra-guṇavisesādhigamanatthā idha upasaṅkamanakiriyāti ‘‘annena vasati, vijjāya vasatī’’tiādīsu viya hetuatthameva taṃ karaṇavacanaṃ yuttaṃ na karaṇatthaṃ tassa ayujjamānattāti vuttaṃ ‘‘yena vā kāraṇenā’’tiādi. Bhagavato satatappavattaniratisaya-sāduvipulamatarasa-saddhammaphalatāya sāduphalaniccaphalitamahārukkhena bhagavā upamito. Sāduphalūpabhogādhippāyaggahaṇeneva hi mahākāruṇikassa sāduphalatā gahitāti. Upasaṅkamīti upasaṅkantā. Sampattakāmatāya hi kiñci ṭhānaṃ gacchanto [Pg.44] taṃtaṃpadesātikkamanena upasaṅkami, upasaṅkantoti vattabbataṃ labhati. Tenāha ‘‘gatāti vuttaṃ hotī’’ti, upagatāti attho. Upasaṅkamitvāti pubbakālakiriyāniddesoti āha ‘‘upasaṅkamanapariyosānadīpana’’nti. Tatoti yaṃ ṭhānaṃ pattā ‘‘upasaṅkamī’’ti vuttā, tato upagataṭṭhānato.

“以何缘故”(yena vā kāraṇena)一句中，此工具格表达的是因缘义。因缘义是行为的原因，不像工具是行为的工具义。因此，此处的亲近(upasaṅkamana)行为是为了获得种种殊胜功德。如同“以食维生，以慧安住”等句，该工具格表达因缘义是恰当的，而非工具义，因其不适用于工具义，故说“以何缘故”等。世尊以其恒常流布、无与伦比、甘美丰饶的正法之果，被譬喻为恒结甘美果实的大树。因为正是通过领会[他人]享用甘美果实的意图，才理解了大悲者(mahākāruṇika)的甘美果实性。“已亲近”(upasaṅkami)是指已经亲近了。因为怀着到达的意愿前往某处，通过经过一个个地方而亲近，便可被称为“正在亲近者”(upasaṅkanto)。因此说“即是已去”，意思是已经到达。“亲近后”(upasaṅkamitvā)是前时态动词的表述，故说“此为说明亲近的终结”。“从彼处”(tato)是指，当被称为“已亲近”时所到达的地方，即从已到达之处。

Gatinivattiatthato sāmaññato āsanampi ṭhānaggahaṇena gayhatīti vuttaṃ ‘‘āsanakusalatāya ekamantaṃ tiṭṭhantī’’ti. Nisinnāpi hi gamanato nivattā nāma honti ṭhatvā nisīditabbattā, yathāvuttaṭṭhānādayopi āsaneneva saṅgahitāti. Atidūraaccāsannapaṭikkhepena nātidūranaccāsannaṃ nāma gahitaṃ. Taṃ pana avakaṃsato ubhinnaṃ pasāritahatthasaṅghaṭṭanena daṭṭhabbaṃ. Gīvaṃ pasāretvāti gīvaṃ parivattanavasena pasāretvā.

从停止行走的意义上来说，一般而言，“坐”(āsana)也可以被“站”(ṭhāna)这个词所含摄，所以说“因善于就座，立于一旁”。因为即使是坐下的人，也确实是从行走中停止下来的人，并且是先站立后才能坐下，如前所述的站立等也被“坐”所含摄。通过排除过远和过近，所取的是不过远亦不过近的距离。此距离应理解为，两人各自伸出手时，指尖能够相触的程度。“伸长脖子”(gīvaṃ pasāretvā)是指通过转动脖子的方式来伸长。

Kāmaṃ ‘‘katha’’nti ayamākārapucchā, taraṇākāro idha pucchito. So pana taraṇākāro atthato kāraṇamevāti āha ‘‘kathaṃ nūti kāraṇapucchā’’ti? Pākaṭo abhisambodhiyaṃ mahāpathavīkampanādianekacchariyapātubhāvādinā.

诚然，“如何”(kathaṃ)这是一个关于方式的提问，此处所问的是渡越的方式。然而，该渡越方式在意义上就是原因，故说“‘究竟如何’(kathaṃ nu)是关于原因的提问”。[世尊]因圆满正觉时大地震动等众多奇迹的显现而闻名。

Marisanaṭṭhena pāpānaṃ rogādianatthānaṃ abhibhavanaṭṭhena māriso, dukkharahito. Tenāha ‘‘niddukkhāti vuttaṃ hotī’’ti. Nirayapakkhe piyālapanavacanavasena upacāravacanañcetaṃ yathā ‘‘devānaṃ piyā’’ti. Tenevāha ‘‘yadi eva’’ntiādi. Saṅkunā saṅkūti matthakato samakoṭṭitena yāva hadayapadesā nibbijjhitvā otiṇṇena saṅkunā pādatalato samakoṭṭito saṅku nibbijjhitvā ārohanto hadaye hadayassa padese samāgaccheyya, atha nesaṃ saṅkūnaṃ samāgamasamakāle naṃ yathātikkantasaṅkukaraṇakālaṃ jāneyyāsi. Kiñci nimittaṃ upādāya kismiñci atthe pavattassa saddassa tannimittarahite pavatti ruḷhī nāma gamanakiriyārahite sāsanādimati paṭipiṇḍe yathā gosaddassa.

因有摧毁诸恶、战胜疾病等不幸的意义，故称“朋友”(māriso)，即是无苦(dukkharahito)。因此说“即是无苦(niddukkha)”。在谈到地狱时，这是一种客套的称呼，一种譬喻的说法，如同“天之骄子”(devānaṃ piyā)。因此接着说“如果这样”等。‘以铁锥对铁锥’(Saṅkunā saṅku)是指，一根铁锥从头顶敲入，穿透至心脏部位；另一根铁锥从脚底敲入，向上穿透，两者在心脏区域相遇。那么，在它们相遇的时刻，你当知晓他[的状况]。凭借某种标记，一个词在某种意义上成立，当脱离该标记后，此词的用法依然成立，这被称为“约定俗成”(ruḷhī)。例如“牛”(go)一词，[其字面义有行走之意]，却可用于没有行走行为的教法等集合体上。

Oghamatarīti yesaṃ oghānaṃ taraṇaṃ pucchitaṃ, te gaṇanaparicchedato sarūpato ca dassetuṃ ‘‘cattāro’’tiādi vuttaṃ. Kasmā panettha cattāro [Pg.45] eva oghā vuttā, te ca kāmādayo evāti? Na codetabbametaṃ, yasmā dhammānaṃ sabhāvakiccavisesaññunā bhagavatā sabbaṃ ñeyyaṃ yāthāvato abhisambujjhitvā ettakāva oghā desitā, ime eva ca desitāti. Vaṭṭasmiṃ ohananti osīdāpentīti oghā, ohananti heṭṭhā katvā hananti gāmenti, tathābhūtā satte adho gāmenti nāma. Ayañca attho ‘‘sabbopi cesā’’tiādinā parato aṭṭhakathāyameva āgamissati. Kāmanaṭṭhena kāmo, kāmo ca so yathāvuttenatthena ogho cāti, kāmesu oghoti vā kāmogho. Bhavogho nāma bhavarāgoti dassetuṃ ‘‘rūpārūpabhavesu chandarāgo jhānanikanti cā’’ti vuttaṃ. Sumaṅgalavilāsinīādīsu (dī. ni. aṭṭha. 3.312) pana ‘‘sassatadiṭṭhisahagatarāgo cā’’ti vuttaṃ. Tattha paṭhamo upapattibhavesu rāgo, dutiyo kammabhave. Bhavadiṭṭhivinimuttassa diṭṭhigatassa abhāvato. ‘‘Dvāsaṭṭhidiṭṭhiyo diṭṭhogho’’ti vuttaṃ, catusaccantogadhattā sabbassa ñeyyassa ‘‘catūsu saccesu aññāṇaṃ avijjogho’’ti āha.

关于“渡越暴流”(Oghamatarī)一句，为了从数量和体相上开示所问及的暴流，故说“有四种”等。为何此处只说四种暴流，并且就是欲等呢？此事不应诘难，因为了知诸法自性与作用差别的世尊，在如实遍觉一切所知后，只开示了这么多的暴流，并且只开示了这几种。于轮回中，令有情沉没，故为“暴流”(ogha)；或征服、杀害、拖拽，如此令有情下堕。此义在后续的义注中，由“若此一切”等句将会说明。以欲求为义，故为“欲”(kāma)；此欲是暴流，故为“欲暴流”；或于诸欲中之暴流，亦为“欲暴流”。为显示“有暴流”即“有贪”，故说“于色、无色有中的欲贪，及对禅那的乐着”。然而在《善吉祥光疏》(Sumaṅgalavilāsinī)等义注中，也说“与常见俱行的贪”。其中，前者[指禅那乐着]是对生有(upapattibhava)的贪，后者[指常见俱行贪]是对业有(kammabhava)的贪。因为没有脱离有见(bhavadiṭṭhi)的邪见(diṭṭhigata)。“六十二见是见暴流”。因一切所知都含摄于四谛中，故说“于四谛的无知是无明暴流”。

Idāni tesaṃ oghasaṅkhātānaṃ pāpadhammānaṃ uppattiṭṭhānaṃ dassetuṃ ‘‘tatthā’’tiādi vuttaṃ, pavattiṭṭhānaṃ pana kāmaguṇādayo dassitā eva. ‘‘Pañcasu kāmaguṇesu chandarāgo kāmogho’’ti ettha bhavoghaṃ ṭhapetvā sabbo lobho kāmoghoti yuttaṃ siyā. Sassatadiṭṭhisahagato rāgo bhavadiṭṭhisampayuttattā bhavoghoti aṭṭhakathāsu vutto, bhavogho pana diṭṭhigatavippayuttesu eva uppajjatīti pāḷiyaṃ vutto. Tenevāha – ‘‘bhavogho catūsu diṭṭhivippayuttalobhasahagatacittuppādesu uppajjatī’’ti. Tasmā diṭṭhisahagatalobhopi kāmoghoti yuttaṃ siyā. Diṭṭhadhammikasamparāyikadukkhānañhi kāraṇabhūtā kāmāsavādayopi dvidhā vuttā, āsavā eva ca oghā. Kāmāsavaniddese ca kāmesūti kāmarāgadiṭṭhirāgādīnaṃ ārammaṇabhūtesu tebhūmakesu vatthukāmesūti attho sambhavati. Tattha hi uppajjamānā sāyaṃ taṇhā sabbāpi na kāmacchandādināmaṃ na labhatīti.

现在，为说明那些被称为暴流的恶法的生起之处，故说“于彼”等；而其现行之处，则已开示为五妙欲等。关于“于五妙欲中的欲贪是欲暴流”一句，此处若除去有暴流，则一切贪都可称为欲暴流，这或许更为合理。与常见俱行的贪，因与有见相应，故在诸义注中被称为有暴流；然而有暴流只在与邪见不相应的[心中]生起，这是圣典中所说。因此[圣典]说：“有暴流在四种与邪见不相应的贪俱生心生起时生起。”所以，与邪见俱行的贪也可以说是欲暴流，这或许更为合理。因为作为现世与来世之苦的根源，欲漏等也被说为两种，而诸漏本身就是暴流。在对欲漏的解释中，“于诸欲中”一词，其义可为：于作为欲贪、见贪等所缘的三界事物欲中。因为于彼处生起的渴爱，并非全都获得“欲求”等名称。

Yadi pana pañcakāmaguṇiko ca rāgo kāmoghoti vuttoti katvā brahmānaṃ vimānādīsu rāgassa diṭṭhirāgassa ca kāmoghabhāvo paṭisedhitabbo siyā, evaṃ sati kāmoghabhavoghavinimuttena nāma lobhena bhavitabbaṃ[Pg.46]. So yadā diṭṭhigatavippayuttesu uppajjati, tadā tena sampayutto avijjogho oghavippayuttoti domanassavicikicchuddhaccasampayuttassa viya tassapi oghavippayuttatā vattabbā siyā ‘‘catūsupi diṭṭhigatavippayuttalobhasahagatesu cittuppādesu uppanno moho siyā oghasampayutto siyā oghavippayutto’’ti. ‘‘Kāmogho aṭṭhasu lobhasahagatesu cittuppādesu uppajjatī’’ti, ‘‘kāmoghaṃ paṭicca diṭṭhogho avijjogho’’ti ca vacanato diṭṭhisahagato kāmogho na hotīti na sakkā vattuṃ. Tathā hettha ‘‘rūpārūpabhavesu chandarāgo jhānanikanti ca bhavogho nāmāti ettakameva vuttaṃ, na vuttaṃ sassatadiṭṭhisahagato rāgo’’ti.

再者，如果认为，因经中说“对五妙欲的贪是欲暴流”，就应否定梵天对天宫等的贪爱及见贪属于欲暴流，那么，就应当存在一种脱离了欲暴流和有暴流的贪。当这种贪在与邪见不相应的心中生起时，与它相应的无明暴流，就应像与忧、疑、掉举相应者一样，被称为“暴流不相应”。[如论典所引]：“在所有四种与邪见不相应的贪俱生心生起时，所生起的痴，有时与暴流相应，有时与暴流不相应。”然而，根据“欲暴流在八种贪俱生心中生起”以及“缘于欲暴流而有见暴流、无明暴流”等圣教，故不能说“与邪见俱行的贪不是欲暴流”。同样，在此[经]中，只说了“于色、无色有中的欲贪，及对禅那的乐着，名为有暴流”，而没有说“与常见俱行的贪”。

Adhogamanaṭṭhenāti heṭṭhāpavattanaṭṭhena. Heṭṭhāpavattanañcettha na kevalaṃ apāyagamaniyabhāvena, atha kho saṃsāratarakāvarodhanenapīti dassetuṃ ‘‘uparibhavañcā’’tiādi vuttaṃ. Kāmaṃ nibbānaṃ arūpibhāvā adesaṃ, na tassa ṭhānavasena uparigahaṇaṃ, sabbasaṅkhatavinissaṭattā pana sabbassapi bhavassa uparīti vattabbataṃ arahatīti katvā vuttaṃ ‘‘uparibhavaṃ nibbāna’’nti. ‘‘Mahāudakogho’’tiādīsu rāsaṭṭho ogha-saddoti ‘‘mahā heso kilesarāsī’’ti vuttaṃ sesesupīti bhavoghādīsupi.

以向下之义，即向下流转之义。于此，向下流转不仅是以趣向恶趣的方式，亦是通过阻碍渡越轮回之流的方式，为显示此义，故说“以及超越诸有”等。诚然，涅槃(nibbāna)因无色而无方所，不可依处所执为“上”，然其已脱离一切有为法，堪称在一切“有”之上，故说“涅槃是超越诸有”。于“大水流”等语中，“流”(ogha)一词有“堆积”之义，故说“此乃烦恼之大堆积”；于其余“有流”等语中，亦复如是。

Appatiṭṭhahantoti kilesādīnaṃ vasena asantiṭṭhanto, asaṃsīdantoti attho. Anāyūhantoti abhisaṅkhārādivasena na āyūhanto majjhimaṃ paṭipadaṃ vilaṅghitvā nibbuyhanto. Tenāha – ‘‘avāyamanto’’ti, micchāvāyāmavasena avāyamantoti adhippāyo. Gūḷhanti saṃvutaṃ. Paṭicchannanti tasseva vevacanaṃ. Atthavasena vā saṃvuttaṃ gūḷhaṃ, saddavasenapi apākaṭaṃ paṭicchannaṃ antaradīpādike ṭhātabbaṭṭhāne. Āyūhantāti hatthehi ca pādehi ca vāyamantā. Etaṃ atthajātaṃ, etaṃ vā vissajjanaṃ.

“不伫立”(Appatiṭṭhahanto)是指不因烦恼等而停留，义即不沉没。“不奋力”(Anāyūhanto)是指不依行(abhisaṅkhāra)等而奋力。是故说“不努力”(avāyamanto)，意指不作邪精进(micchāvāyāma)。“隐秘”(Gūḷhaṃ)即被覆盖。“覆藏”(Paṭicchannaṃ)是其同义词。或依义而言，被覆盖为“隐秘”；依言而言，不显明为“覆藏”，如于岛屿等可立足之处。“奋力”(Āyūhantā)指以手足努力。此为义类，或此为解答。

Idāni yenādhippāyena bhagavatā tathāgūḷhaṃ katvā pañho kathito, taṃ dassetuṃ ‘‘kiṃ panātiādi vuttaṃ. Niggahamukhenāti veneyyānaṃ vinayaupāyabhūtaniggahavasena. Tenāha ye paṇḍitamānino’’tiādi. Pavayha pavayhāti ophuṇitvā ophuṇitvā.

今为显示世尊(bhagavā)以何意趣，如是隐秘地宣说此问，故说“然则云何”等语。“以折伏之门”，即以作为调伏所化有情之方便的折伏方式。是故说“彼等自诩为智者”等。“反复簸扬”(Pavayha pavayha)，即反复筛除(ophuṇitvā ophuṇitvā)。

Soti [Pg.47] devaputto nihatamāno ahosi yathāvissajjitassa atthassa ajānanto. Yathāti aniyamavacanaṃ niyamaniddiṭṭhaṃ hoti, taṃsambandhañca kathanti pucchāvacananti tadubhayassa atthaṃ dassento ‘‘yathāhaṃ jānāmi, evaṃ me kathehī’’ti āha.

彼须提天子(Suti devaputta)我慢被摧，不知已解说之义。“如”(Yathā)本为不定之词，于此则为确定之指示。其关联着所说与所问，为显示此二者之义，彼言：“如我所知，请为我宣说。”

Yadāsvāhanti yadā su ahaṃ, su-kāro nipātamattaṃ ‘‘yadidaṃ kathaṃ sū’’tiādīsu viya. Sabbapadesūti ‘‘tadāssu saṃsīdāmī’’tiādīsu tīsupi padesu. Atarantoti oghānaṃ atikkamanatthaṃ taraṇappayogaṃ akaronto. Tatthevāti oghaniyaoghesu eva. Osīdāmīti nimujjāmi oghehi ajjhotthaṭo homi. Nibbuyhāmīti oghehi nibbūḷho homi. Ṭhātuṃ asakkonto asaṃsīdanto. Ativattāmīti anupayogaṃ atikkamāmi, apanidhānavasena sammāpaṭipattiṃ virādhemīti attho. Ṭhāne ca vāyāme cāti vakkhamānavibhāge patiṭṭhahane vāyāme ca dosaṃ disvāti patiṭṭhānāyūhanesu saṃsīdananibbuyhanasaṅkhātaṃ taraṇassa vibandhanabhūtaṃ ādīnavaṃ disvāna. Idaṃ bhagavatā bodhimūle attanā pavattita-pubbabhāga-manasikāravasena vuttaṃ. Atiṭṭhanto avāyamantoti patiṭṭhānāyūhanakaraṇakilesādīnaṃ parivajjanena asaṃsīdanto anibbuyhanto. Devatāyapi paṭividdho tadattho upanissayasampannatāya vimuttiparipācanīyadhammānaṃ paripakkattā. Na pana pākaṭo vipañcitaññūādīnaṃ, ugghaṭitaññūnaṃ pana yathā tassā devatāya, tathā pākaṭo evāti. Satta dukā idāni vuccamānarūpā dassitā porāṇaṭṭhakathāyaṃ. Kilesavasena santiṭṭhantoti lobhādīhi abhibhūtatāya saṃsāre patiṭṭhahanto sammā appaṭipajjanena tattheva saṃsīdati nāma. Abhisaṅkhāravasenāti tatthevābhisaṅkhāracetanāya cetento sammāpaṭipattiyogyassa khaṇassa ativattanena nibbuyhati nāma. Iminā nayena sesadukesupi attho veditabbo.

“yadāsvāhaṃ”即“yadā su ahaṃ”，其中“su”仅为助词，如“yadidaṃ kathaṃ sū”等句。“于一切句中”(Sabbapadesu)指于“tadāssu saṃsīdāmi”等三句中。“不渡者”(Ataranto)指不为越渡诸流而努力。“就在那里”(Tattheva)即就在诸流之中。“我沉没”(Osīdāmi)即我沉陷，我为诸流所淹没。“我被冲走”(Nibbuyhāmi)即我为诸流所漂夺。“我越过”(Ativattāmi)即我越过不当之行，义即因放逸而错失正行。“于住立与努力中”(Ṭhāne ca vāyāme ca)是说，于下文将述之分别中，见到于住立与努力中的过患，即见到于住立和奋力中，有名为沉没与被冲走的渡越之障碍——此等祸患。此乃世尊(bhagavā)于菩提树下，依其往昔所修作意而说。“不住立亦不努力”(Atiṭṭhanto avāyamanto)是说，通过远离造成住立与奋力的烦恼等，从而不沉没、不被冲走。此义天神亦已通达，因其近因缘具足，解脱成熟之法已然圆熟。然此义对广解者(vipañcitaññū)等不甚明了，而对速解者(ugghaṭitaññū)而言，则如对彼天神一般，是明了的。如今所说之七双，已于古代义注(porāṇaṭṭhakathā)中开示。“依烦恼而住立”，指因被贪等所制伏而住立于轮回中，由不作正行，便名为于彼处沉没。“依行而[奋力]”，指于彼处以行思(abhisaṅkhāracetanā)而思，因越过适于正行之刹那，便名为被冲走。其余诸双之义，应以此理得知。

Ettha ca vaṭṭamūlakā kilesāti tesaṃ vasena saṃsāre avaṭṭhānaṃ taṃtaṃkammunā tattha tattha bhave abhinibbatti, kilesā pana tesaṃ paccayamattaṃ. Tattha tattha bhave aparāparaṃ nibbattento saṃsāre nibbuyhati nāmāti imassa atthassa dassanavasena paṭhamaduko vutto. Ime sattā saṃsāre paribbhamantā duvidhā taṇhācaritā diṭṭhicaritā cāti tesaṃ saṃsāranāyikabhūtānaṃ dhammānaṃ vasena santiṭṭhanaṃ, tadaññesaṃ pavattipaccayānaṃ vasena [Pg.48] āyūhananti imassa atthassa dassanavasena dutiyaduko vutto. Saṃyojaniyesu dhammesu assādadassanasabhāvāya taṇhāya vasena visesato patiṭṭhānaṃ, amuttimagge muttimaggaparāmāsato tathā āyūhanampi diṭṭhiyā vasena hotīti dassetuṃ tatiyaduko vutto. Catutthaduke pana adhippāyo aṭṭhakathāya eva vibhāvito. Yasmā ‘‘sassato attā’’ti abhinivisanto arūparāgaṃ, asaññūpagaṃ vā avimokkhaṃyeva vimokkhoti gahetvā saṃsāre eva olīyati. Tenāha ‘‘olīyanābhinivesā hi bhavadiṭṭhī’’ti. Yasmā pana kāmabhavādīsu yaṃ vā taṃ vā bhavaṃ patvā attā ucchijjati vinassati, na hoti paraṃ maraṇāti abhinivisanto bhavavippamokkhāvahāya sammāpaṭipattiyā appaṭipajjanena taṃ ativattati. Tena vuttaṃ ‘‘atidhāvanābhinivesā vibhavadiṭṭhī’’ti.

于此，烦恼是轮回(vaṭṭa)之根。依于彼等（烦恼），于轮回中则有不安住，由种种业于种种有中再生，而烦恼仅是彼等之缘。为显示“于种种有中辗转再生，名为于轮回中被冲走”此义，故说第一双。此等有情于轮回中流转，有贪行者(taṇhācarita)与见行者(diṭṭhicarita)二种。依彼等作为轮回引导之法而住立，依其余流转之缘而奋力，为显示此义，故说第二双。于诸结法中，依见味性之贪而有特别的住立；于非解脱道中，执取为解脱道，如是奋力亦依见而有，为显示此义，故说第三双。至于第四双之意，已由义注(aṭṭhakathā)阐明。以其执取“我与世间为常”，将无色界贪或无想有执为解脱，实则非解脱，而沉滞于轮回。故说：“沉滞与执取即是有见(bhavadiṭṭhi)。”又以其执取“于欲有等，不论生于何有，我皆断灭、消亡，死后不复存在”，由不修行能引出离于有的正行，从而越过之。故说：“奔越与执取即是无有见(vibhavadiṭṭhi)。”

Līnavasena santiṭṭhantoti kosajjādivasena saṃkocāpajjanena sammā appaṭipajjanto. Uddhaccavasena āyūhantoti sammāsamādhino abhāvena vikkhepavasena pañcamo duko vutto. Yathā kāmasukhaṃ paviṭṭhassa samādhānaṃ natthi cittassa upakkiliṭṭhattā, evaṃ attaparitāpanamanuyuttassa kāyassa upakkiliṭṭhattā. Iti cittakāyaparikkilesakarā dve antā taṇhādiṭṭhinissayatāya saṃsīdananibbuyhananimittā vuttā chaṭṭhaduke. Pubbe sappadesatova saṃkilesadhammā ‘‘saṃsīdananimitta’’nti dassitāti idāni nippadesato dassanavasena, pubbe ca sādhāraṇato abhisaṅkhāradhammā ‘‘nibbuyhananimitta’’nti dassitāti idāni puññāneñjābhisaṅkhāre eva ‘‘āyūhananimitta’’nti dassanavasena sattamaduko vutto. Evañhi duggatisugatūpapattivasena saṃsīdananibbuyhanāni vibhajja dassitāni hontīti. Tenevāha ‘‘vuttampi ceta’’ntiādi. Adhobhāgaṃ duggatiṃ gamentīti adhobhāgaṅgamanīyā anunāsikalopaṃ akatvā. Tathā uparibhāgaṃ gamentīti uparibhāgaṅgamanīyā.

“依退缩而住立”，指因懈怠等而陷入退缩，不作正行。“依掉举而奋力”，指因无正定而散乱，此为第五双。如耽于欲乐者，因心杂染而无定；如事于自苦者，因身困顿[而无定]。如是，此二能令身心杂染之边，因依止于贪与见，故说为沉没与被冲走之因，此为第六双。先前已有余地开示诸杂染法为“沉没之因”，今则无余地开示；先前已概括地开示诸行为“被冲走之因”，今则仅开示福行与不动行为“奋力之因”，此为第七双。如是，依于恶趣、善趣之生，分别开示了沉没与被冲走。是故说“此亦曾说”等。“令至下方恶趣”，故为“趣下方者”(adhobhāgaṅgamanīyā)，此处未作鼻音省略。同样，“令至上方”，故为“趣上方者”(uparibhāgaṅgamanīyā)。

Ettha ca oghataraṇaṃ pucchitena bhagavatā ‘‘appatiṭṭhaṃ anāyūha’’nti tassa pahānaṅgameva dassitaṃ, na sampayogaṅganti? Na evaṃ daṭṭhabbaṃ, yāvatā yena patiṭṭhānaṃ hoti, yena ca āyūhanaṃ, tadubhayapaṭikkhepamukhena tappaṭipakkhadhammadassanametanti. Na hesa a-kāro kevalaṃ paṭisedhe, atha [Pg.49] kho paṭipakkhe ‘‘akusalā dhammā, ahito, adhammo’’tiādīsu viya, tasmā appatiṭṭhaṃ anāyūhanti patiṭṭhānāyūhanānaṃ paṭipakkhavasena pavattamāno tathāpavattihetūvāti ayamettha attho. Khoti ca avadhāraṇatthe nipāto ‘‘assosi kho’’tiādīsu (pārā. 1) viya. Tena appatiṭṭhānassa ekaṃsikataṃ dasseti. Soyaṃ kho-saddo ‘‘anāyūha’’nti etthāpi ānetvā vattabbo. Anāyūhanampi hi ekaṃsikamevāti tassa paṭipakkho saha vipassanāya ariyamaggo. Tena hi oghataraṇaṃ hoti, na aññathā. Evamayaṃ yathānusandhidesanā katā, devatā ca sahavipassanaṃ maggaṃ paṭivijjhīti paṭhamaphale patiṭṭhāsi. Tena vuttaṃ ‘‘imaṃ pañhavissajjana’’ntiādi.

此处，世尊被问及渡越暴流，以“无立足处、不劬劳”开示了其舍断支，而非相应支吗？不应如是见。只要有立足与劬劳，此即以排斥二者的方式开示其对立法。此处的“a-”字，并非仅为否定，而是表示对立，犹如“不善法、无益、非法”等。因此，“无立足处、不劬劳”意指，作为立足与劬劳的对立面而行，是如此行之因，此即此处之义。而“kho”是用于决定的语气词，犹如“assosi kho”（他确实听闻了）等。其显示了“无立足处”的确定性。此“kho”字亦应带至“anāyūhaṃ”（不劬劳）处。因为“不劬劳”亦是确定的，其对立面即是与观相应的圣道。以此方能渡越暴流，别无他法。如是，此法乃随顺而说，天神亦彻证了与观相应的道，安住于初果。是故说“此问题之解答”等。

‘‘Cirassā’’ti iminā samānatthaṃ padantarametanti āha ‘‘cirassa kālassā’’ti yathā ‘‘mamaṃ vā, bhikkhave’’ti (dī. ni. 1.5-6) ettha ‘‘mamā’’ti iminā samānatthaṃ padantaraṃ mamanti. Na diṭṭhapubbāti adassāvī. Adassāvitā ca disvā kattabbakiccassa asiddhatāya veditabbā. Aññathā kā nāma sā devatā, yā bhagavantaṃ na diṭṭhavatī? Tenāha ‘‘kiṃ panimāyā’’tiādi. Dassanaṃ upādāya evaṃ vattuṃ vattatīti yadā kadāci kañci piyajātikaṃ disvā taṃ dassanaṃ upādāya ‘‘cirena vata mayaṃ āyasmantaṃ passāmā’’ti adiṭṭhapubbaṃ diṭṭhapubbaṃ vā evaṃ vattuṃ yujjati, ayaṃ loke niruḷhe samudācāroti dasseti. Brahmaṃ vā vuccati ariyamaggo, tassa aṇanato jānanato paṭivijjhanato brāhmaṇo. Kilesanibbānenāti kilesānaṃ accantasamucchedasaṅkhātena nibbānena nibbutaṃ sammadeva vūpasanta-sabbakilesadaratha-pariḷāhaṃ. Āsattavisattādīhīti ādi-saddena visatādiākāre saṅgaṇhāti. Vuttañhetaṃ –

“长久以来”与“长久时间”是同义词，正如在“诸比丘，于我而言”中，“于我”与“我”同义。“未曾见”即是未见者，应知此“未见”是指见过之后未能成办应办之事。若非如此，有哪位天神未曾见过世尊呢？因此说“此为何等”等语。基于相见而作此言是合理的：无论何时见到喜爱之人，基于相见说“我们长久未见具寿”，无论曾见或未曾见，如此言说皆合情理，此显示了世间通行的言谈方式。梵，亦称圣道，因行于此道、了知此道、彻证此道者为婆罗门。以烦恼的彻底断除而称的涅槃，即真正寂灭、平息一切烦恼的苦恼与热恼。由执着、纠缠等：其中的“等”字，包含了“散布”等形态。正如所说——

‘‘Visatāti visattikā, visaṭāti visattikā, visālāti visattikā, visakkatīti visattikā, visaṃvādikāti visattikā, visaṃ haratīti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogoti visattikā, visālā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe dhamme kule gaṇe visatā vitthatāti visattikā’’ti (mahāni. 3).

“散布，故名执着；蔓延，故名执着；广大，故名执着；缠绕，故名执着；欺骗，故名执着；带来毒害，故名执着；毒根，故名执着；毒果，故名执着；毒受用，故名执着。又或者，那贪爱在色、声、香、味、触、法、家族、团体中散布、扩展，故名执着。”（《大义释》3）

Tattha [Pg.50] visatāti vitthatā rūpādīsu tebhūmakadhammesu abhibyāpanavasena visaṭāti purimavacanameva ta-kārassa ṭa-kāraṃ katvā vuttaṃ. Visālāti vipulā. Visakkatīti parisakkati, sahati vā. Ratto hi rāgavatthunā pādena tāḷiyamānopi sahatīti. Osakkanaṃ vipphandanaṃ vā ‘‘visakkana’’ntipi vadanti. Aniccādiṃ niccādito. Gaṇhātīti visaṃvādikā hoti. Visaṃ haratīti tathā tathā kāmesu ānisaṃsaṃ passantī vividhehi ākārehi nekkhammābhimukhappavattito cittaṃ saṃharati saṃkhipati, visaṃ vā dukkhaṃ, taṃ harati, vahatīti attho. Dukkhanibbattakakammassa hetubhāvato visamūlā. Visaṃ vā dukkhābhibhūtā vedanā mūlaṃ etissāti visamūlā. Dukkhasamudayattā visaṃ phalaṃ etissāti visaphalā. Taṇhāya rūpādikassa dukkhasseva paribhogo hoti, na amatassāti visaparibhogoti vuttā, sabbattha niruttivasena padasiddhi veditabbā. Yo panettha padhāno attho, taṃ dassetuṃ puna ‘‘visālā vā panā’’tiādi vuttanti evamettha visattikāpadassa attho veditabbo. Tiṇṇaṃ paṭhamadutiyamaggehi. Nittiṇṇaṃ tatiyamaggena. Uttiṇṇaṃ catutthamaggena.

此处“visata”（散布）意为“vitthatā”（扩展），指在色等三界诸法中，通过遍布的方式而扩展。“visaṭa”（蔓延）只是前文将“ta”音改为“ṭa”音的说法。“visāla”（广大）意为“vipulā”（宽广）。“visakkati”（缠绕）意为“parisakkati”（劬劳）或“sahati”（忍受）。因为贪著者即使被贪爱之物用脚踢打也能忍受。也有人说“visakkana”是“osakkanaṃ”（退缩）或“vipphandanaṃ”（挣扎）。将无常等执取为常等，故为“visaṃvādikā”（欺骗性）。“Visaṃ harati”（带来毒害）：它以各种方式，从趋向出离中收摄、收缩其心；或者，“visa”是苦，它带来此苦，是为此义。由于是产生苦之业的因，故为“visamūlā”（毒根）。或者，被苦所征服的感受是它的根，故为“visamūlā”。由于是苦的生起，苦是它的果，故为“visaphalā”（毒果）。由贪爱所享受的色等只是苦，而非不死，故说为“visaparibhogo”（毒受用）。在所有情况下，应知词语的成立是依于语源学。为了显示此处的主要意义，所以又说“visālā vā pana”（又或者广大）等。应如是理解此处“visattikā”（执着）一词的意义。以初道与第二道渡过。以第三道已渡。以第四道超越。

Samanuññoti sammadeva katānuñño. Tenāha ‘‘ekajjhāsayo ahosī’’ti. Antaradhāyīti adassanaṃ agamāsi. Yathā pana antaradhāyi, taṃ dassetuṃ ‘‘abhisaṅkhatakāya’’ntiādi vuttaṃ. Mālehīti liṅgavipallāsena vuttaṃ, ‘‘mālāhī’’ti keci paṭhanti, ‘‘malyehī’’ti vattabbe ya-kāralopaṃ katvā niddeso. Ayaṃ tāva aṭṭhakathāya līnatthavaṇṇanā.

“Samanuñño”意为“sammadeva katānuñño”（被正确地认可）。因此说“他成为同一意向”。“Antaradhāyī”意为“adassanaṃ agamāsi”（消失不见）。为了说明他是如何消失的，所以说了“abhisaṅkhatakāya”（以造作之身）等。“Mālehī”是由于性别错置而说，有些人读作“mālāhī”，实际上应作“malyehī”，这是省略了“ya”音的解释。以上即是义注中对隐晦意义的释义。

Nettinayavaṇṇanā

导论法释义

Idāni pakaraṇanayena pāḷiyā atthavaṇṇanaṃ karissāma. Sā pana atthavaṇṇanā yasmā desanāya samuṭṭhānappayojanabhājanesu piṇḍatthesu ca niddhāritesu sukarā hoti suviññeyyā ca, tasmā suttadesanāya samuṭṭhānādīni paṭhamaṃ niddhārayissāma. Tattha samuṭṭhānaṃ tāva desanānidānaṃ, taṃ sādhāraṇaṃ asādhāraṇanti duvidhaṃ. Tattha sādhāraṇampi abbhantarabāhirabhedato duvidhaṃ. Tattha sādhāraṇaṃ abbhantarasamuṭṭhānaṃ nāma lokanāthassa mahākaruṇā. Tāya hi samussāhitassa bhagavato veneyyānaṃ dhammadesanāya cittaṃ udapādi, yaṃ sandhāya vuttaṃ – ‘‘sattesu ca [Pg.51] kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesī’’tiādi (ma. ni. 1.283; saṃ. ni. 1.172; mahāva. 9). Ettha ca hetuavatthāyapi mahākaruṇāya saṅgaho daṭṭhabbo yāvadeva saṃsāramahoghato saddhammadesanāhatthadānehi sattasantāraṇatthaṃ taduppattito. Yathā ca mahākaruṇā, evaṃ sabbaññutaññāṇaṃ dasabalañāṇādīni ca desanāya abbhantarasamuṭṭhānabhāvena vattabbāni. Sabbañhi ñeyyadhammaṃ tesaṃ desetabbappakāraṃ sattānañca āsayānusayādiṃ yāthāvato jānanto bhagavā ṭhānāṭṭhānādīsu kosallena veneyyajjhāsayānurūpaṃ vicittanayadesanaṃ pavattesīti. Bāhiraṃ pana sādhāraṇaṃ samuṭṭhānaṃ dasasahassamahābrahmaparivāra-sahampatimahābrahmuno ajjhesanaṃ. Tadajjhesanuttarakālañhi dhammagambhīratāpaccavekkhaṇājanitaṃ appossukkataṃ paṭippassambhetvā dhammassāmī dhammadesanāya ussāhajāto ahosi. Asādhāraṇampi abbhantarabāhirabhedato duvidhameva. Tattha abbhantaraṃ yāya mahākaruṇāya yena ca desanāñāṇena idaṃ suttaṃ pavattitaṃ, tadubhayaṃ veditabbaṃ bāhiraṃ pana tassā devatāya pucchā, pucchāvasiko hesa suttanikkhepo. Tayidaṃ pāḷiyaṃ āgatameva.

现在我们将按照论典的方式对圣典进行义释。此义释因先确定说法的起因、目的、分科及总义，故而易于成办且易于理解。因此我们首先要确定经教的起因等。其中，起因，即说法的缘起，有共通与不共通两种。共通的又分内在与外在两种。共通的内在起因，即是世间导师的大悲心。正是由于大悲心的策励，世尊才生起为所化有情说法之心。针对此而说：“缘于对众生之悲悯，以佛眼观察世间”等。此处应知，为了以正法之手的布施，从轮回大暴流中救度众生，此大悲心从其生起乃至处于因位时，皆被含摄。如同大悲心，一切知智、十力智等，亦应说是说法的内在起因。因为世尊如实了知一切所应知法、对彼等应说的法门，以及众生的意乐、随眠等，故能以处非处等善巧，随顺所化有情的意乐，宣说种种法门的教法。而共通的外在起因，则是有万千大梵天为眷属的娑婆主大梵天（Sahampati Mahābrahmā）的劝请。正是在他劝请之后，世尊反思法义的甚深而生起的不热心才得以平息，作为法主，才生起了说法的热忱。不共通的也分为内在与外在两种。其中，内在的应知是宣说此经所依的大悲心与说法智此二者；而外在的则是那位天神的提问，此经的阐述是依于提问的。这些在圣典中皆已提及。

Payojanampi sādhāraṇāsādhāraṇato duvidhaṃ. Tattha sādhāraṇaṃ anukkamena yāva anupādāparinibbānaṃ vimuttirasattā bhagavato desanāya. Tenevāha ‘‘etadatthā kathā, etadatthā mantanā’’tiādi (pari. 366). Asādhāraṇaṃ pana tassā devatāya dassanamaggasamadhigamo, ubhayampetaṃ bāhirameva. Sace pana veneyyasantānagatampi desanābalasiddhisaṅkhātaṃ payojanaṃ adhippāyasamijjhanabhāvato yathādhippetatthasiddhiyā mahākāruṇikassa bhagavatopi payojanamevāti gaṇheyya, iminā pariyāyenassa abbhantaratāpi siyā.

功用有共通与不共通二种。其中，共通者，乃世尊之教法，以解脱为味，次第引导直至无余依涅槃。是故经言：“为此义而说，为此义而论”等。不共通者，则指彼天神证得见道。此二者皆属外在。然若思惟，于可化导者之相续中，依教法之力所成就者，因能实现大悲世尊之本愿，达成所期之义，亦可视为世尊之功用，循此理路，则亦可为内在。

Apica tassā devatāya oghataraṇākārassa yāthāvato anavabodho imissā desanāya samuṭṭhānaṃ, tadavabodho payojanaṃ. So hi imāya desanāya bhagavantaṃ payojeti tannipphādanaparāyaṃ desanāti katvā. Yañhi desanāya sādhetabbaṃ phalaṃ, taṃ ākaṅkhitabbattā desakaṃ desanāya payojetīti payojananti vuccati. Tathā devatāya tadaññesañca vineyyānaṃ patiṭṭhānāyūhanavissajjanañcettha payojanaṃ[Pg.52]. Tathā saṃsāracakkanivatti-saddhammacakkappavattisassatādimicchācāra-nirākaraṇaṃ sammāvādapurekkhāro akusalamūlasamūhananaṃ kusalamūlasamāropanaṃ apāyadvārapidahanaṃ saggamokkhadvāravivaraṇaṃ pariyuṭṭhānavūpasamanaṃ anusayasamugghātanaṃ ‘‘mutto mocessāmī’’ti purimapaṭiññāavisaṃvādanaṃ tappaṭipakkhamāramanorathavisaṃvādanaṃ titthiyasamayanimmathanaṃ buddhadhammapatiṭṭhāpananti evamādīnipi payojanāni idha veditabbāni.

复次，彼天神未能如实了知渡瀑流之法，是为此教法生起之因；而了知此法，即是其功用。此了悟能促使世尊宣说此法，以期达成目的。诚然，教法所应成就之果，因其可期可求，能策励说法者宣说教法，故被称为“功用”。同样地，对此天神及其他可化导的众生而言，舍弃安住与勤行亦是此教法之功用。此外，令轮回之轮止息、转正法之轮、破除常恒等邪行、推崇正说、根除不善根、培植善根、关闭恶趣之门、开启天界与解脱之门、平息诸缠、断除随眠、不违“我已解脱，当度众生”之旧誓、挫败魔罗之愿、摧破外道之说、建立佛法等，亦当知为此处之功用。

Yathā devatā oghataraṇe saṃsayapakkhandā, tādisā aññe ca saṅkhātadhammānaṃ sammāsambuddhassa ca paṭipattiṃ ajānantā asaddhammassavana-dhāraṇa-paricaya-manasikāravipallatthabuddhikā saddhammassavana-dhāraṇa-paricayavimukhā ca bhavavimokkhesino vineyyā imissā desanāya bhājanaṃ.

譬如天神于渡瀑流时心生疑惑，与此类似，其他不了知已说之法与正等觉者之行道，且因听闻、受持、研习、思惟不正法而知见颠倒，并背离听闻、受持、研习正法，而寻求从“有”中解脱的可化导者，亦是此教说之根器。

Piṇḍatthā pana ‘‘appatiṭṭhaṃ anāyūha’’nti padadvaye catusaccakammaṭṭhānānuyogavasena yonisomanasikārabahulīkāro kusalamūlasamāyogo olīyanātidhāvanāvissajjanaṃ upāyavinibandhavidhamanaṃ micchābhinivesadūrībhāvo taṇhāvijjāvisodhanaṃ vaṭṭattayavicchedanupāyo āsavogha-yoga-ganthāgati-taṇhuppādupādānaviyogo cetokhilavivecanaṃ abhinandananivāraṇaṃ saṃsaggātikkamo vivādamūlapariccāgo akusalakammapathaviddhaṃsanaṃ micchattātivattanaṃ anusayamūlacchedo. Sabbakilesa-darathapariḷāha-sārambhapaṭippassambhanaṃ dassanasavananiddeso vijjūpamavajirūpamadhammāpadeso apacayagāmidhammavibhāvanā pahānattayadīpanā sikkhattayānuyogo samathavipassanānuṭṭhānaṃ bhāvanāsacchikiriyāsiddhi sīlakkhandhādipārisuddhīti evamādayo veditabbā.

就“无立足处，不勤行”二语之总义，当知为：依循四圣谛业处之修行，多修如理作意，与善根相应，舍弃懈怠与掉举，破除方便之缚，远离邪执，净化贪爱与无明，得截断三轮转之方便，远离诸漏、瀑流、轭、结、趣、贪爱生起之取，遣除心之贫瘠，止息欣喜，超越交涉，舍弃诤论之根，摧毁不善业道，超越邪性，断除随眠之根。平息一切烦恼、忧恼、热恼与粗猛，开示见闻之义，如电如金刚般宣说正法，阐明趣向衰损之法，开显三断，勤修三学，修行止观，成就修习与作证，圆满清净戒蕴等。如是诸义皆应了知。

Tattha yesaṃ kilesādīnaṃ vasena patiṭṭhāti saṃsīdati, yesañca abhisaṅkhārādīnaṃ vasena āyūhati nibbuyhati, ubhayametaṃ samudayasaccaṃ, tappabhāvitā tadubhayanissitā ca khandhā dukkhasaccaṃ, tadubhayamattho, ‘‘appatiṭṭhaṃ anāyūha’’nti adhippetassa atthassa paṭicchannaṃ katvā desanā upāyo mānaniggaṇhanavasena tassā devatāya saccābhisamayakāraṇabhāvato patiṭṭhānāyūhanapaṭikkhepopadesena caturoghanirattharaṇatthikehi antadvayarahitā majjhimā paṭipatti paṭipajjitabbāti ayamettha bhagavato āṇattīti ayaṃ desanāhāro.

其中，依于烦恼等而安住、沉沦，以及依于诸行等而勤行、漂流，此二者皆是集谛；由此二者所生、所依之诸蕴是苦谛。此二者之义，即是“无立足处，不勤行”所意指之义。此教法将此义隐藏，作为一种方便，以调伏（天神之）慢，因其能令彼天神证悟真理。通过舍弃安住与勤行之教导，为欲度脱四瀑流者，开示应行远离二边之中道。此即世尊于此之教令，此即教说之摄要。

Parasaṃsayapakkhandanatāya [Pg.53] ñātukāmatāya ca kathaṃ nūti pucchāvasena vuttaṃ? Abhimukhabhāvato ekapuggalabhāvato ca ‘‘tva’’nti vuttaṃ. Paramukkaṃsagatassa garubhāvassa anaññayogyassa saddhammadhurassa paridīpanato sādhūti marisasīlādiguṇatāya ‘‘mārisā’’ti vuttaṃ. Avahananato rāsibhāvato ca ‘‘ogha’’nti vuttaṃ. Ñātuṃ icchitassa atthassa katattā pariyosāpitattā ‘‘itī’’ti vuttaṃ. Saṃsīdanalakkhaṇassa patiṭṭhānassa akātabbato sabbaso ca akatattā. ‘‘Appatiṭṭha’’nti vuttaṃ. Tayidaṃ akaraṇaṃ ekaṃsikanti khoti avadhāraṇavasena vuttaṃ. Tassa ca appatiṭṭhānassa sasantatigatattā ‘‘tva’’nti ca pucchitattā ‘‘aha’’nti vuttaṃ. Devatāya sambodhanato piyālapanato ca, ‘‘āvuso’’ti vuttaṃ. Nibbuyhanalakkhaṇassa āyūhanassa akātabbato sabbaso ca akatattā anāyūhanti vuttaṃ. Tiṇṇākārassa oghānaṃ anicchitabhāvato eva tattha saṃsayassa anapagatattā oghataraṇassa ca avisesattā ‘‘yathā kathaṃ panā’’ti vuttaṃ. Tathā saṃsīdanalakkhaṇaṃ patiṭṭhānaṃ saṃsāre ca saṇṭhānanti anatthantarattā abhinnakālikaṃ. Tathā nibbuyhanalakkhaṇaṃ āyūhanaṃ sammāpaṭipattiyā ativattananti anatthantarattā abhinnakālikanti vuttaṃ ‘‘yadā svāhaṃ…pe… tadāssu nibbuyhāmī’’ti. Tadubhayassa paṭipakkhabhāvato paṭibāhanato ca oghātiṇṇāti vuttaṃ ‘‘evaṃ khvāhaṃ…pe… oghamatari’’nti.

为破除他人疑惑及满足其求知欲，故以“如何”之方式提问。因面对面且为单一个体，故说“汝”。为彰显已达究竟、尊贵、无与伦比之正法甘露，故说“善哉”。又因具足贤者(mārisa)之戒等功德，故称“贤者”。因有冲走与积聚之义，故称“瀑流”。为表所欲知之义已究竟圆满，故说“如是”。因为具有沉没特性的“立足”，是绝对应当不为、全然未为的，故说“无立足处”。此不为是决定的，故以“诚然”(kho)一词作强调。因彼“无立足处”关乎自身相续，且问题是针对“汝”而发，故回答“我”。因是对天神之称呼与亲切之言，故称“贤友”(āvuso)。因为具有漂流特性的“勤行”，是绝对应当不为、全然未为的，故说“不勤行”。因渡瀑流之法未明，且彼处疑惑未除，又渡法未有分别，故说“然则如何”。同样，具有沉没特性的“立足”，与在轮回中“安住”，二者意义无别，同时发生。同样，具有漂流特性的“勤行”，与通过正行而“超越”，二者意义无别，同时发生，故说“当我…时…我便被冲走”。因对治与遮止此二者，故说“已渡瀑流”，如经云“如是我…已渡瀑流”。

Ekabuddhantarantarikattā sudūrakālikatāya ‘‘cirassa’’nti vuttaṃ. Antarā adiṭṭhapubbatāya vimhayanīyatāya ca ‘‘vatā’’ti vuttaṃ. Tadā upalabbhamānatāya attapaccakkhatāya ca ‘‘passāmī’’ti vuttaṃ. Bāhitapāpato brahmassa ca ariyamaggassa aṇanato paṭivijjhanato ‘‘brāhmaṇa’’nti vuttaṃ. Kilesasantāpavūpasamanato dukkhasantāpavūpasamanato ca sabbaso nibbutattā ‘‘parinibbuta’’nti vuttaṃ. Taraṇapayogassa nibbattitattā upari taritabbābhāvato ca ‘‘tiṇṇa’’nti vuttaṃ. Ñāṇacakkhunā oloketabbato lujjanato palujjanato ca ‘‘loke’’ti vuttaṃ. Visayesu sañjanato jātabhāvato ‘‘visattika’’nti vuttaṃ. Ñāṇassa paccakkhabhāvato nigamanato ca ‘‘ida’’nti vuttaṃ. Bhāsitattā parisamattattā ca ‘‘avocā’’ti vuttaṃ. Paṭhamaṃ gahitattā paccāmasanato ca ‘‘sā devatā’’ti vuttaṃ. Paṭikkhepassa abhāvato atthassa anumoditabbato ‘‘samanuñño’’ti vuttaṃ. Vineyyānaṃ [Pg.54] sāsanato paramatthasampattito ca ‘‘satthā’’ti vuttaṃ. Cakkhupathātikkamena tirobhāvūpagamanato ‘‘antaradhāyī’’ti vuttanti ayaṃ anupadavicayato vicayahāro.

因一佛出世的间隔极其遥远，故说“长久”。因其前所未见，令人惊叹，故说“啊”。因其当下可得，能亲实证，故说“我见”。因已除遣罪恶，且能通达、洞察梵行与圣道，故说“婆罗门”。因烦恼热恼与痛苦热恼皆已止息，完全寂灭，故说“般涅槃”。因渡越之功用已成，其上再无所当渡，故说“已渡”。因其当以慧眼观察，且会崩坏、毁坏，故说“世间”。因于诸境中生起执着，已然生成，故说“执着”。因智慧现前，得出结论，故说“此”。因已说、已圆满，故说“说”。因最初领会，反复思量，故说“彼天神”。因无拒绝，且随喜其义，故说“认可”。因教导所应调伏者，且成就胜义，故说“导师”。因超越视线范围，隐没不见，故说“消失”。此为逐句抉择之纲要。

Appatiṭṭhānānāyūhanehi oghataraṇaṃ yujjati kilesābhisaṅkhāravijahanena pārasampattisamijjhanato. Sabbakilesa-taṇhādiṭṭhi-taṇhāyatana-sassatādivasena santiṭṭhato saṃsāre saṃsīdanaṃ hotīti yujjati kāraṇassa suppatiṭṭhitabhāvato. Abhisaṅkharaṇakicce kilesābhisaṅkhāre vijjamāne sabbadiṭṭhābhinivesa-atidhāvanābhinivesādīnaṃ vasena āyūhantassa saṃsāramahoghena nibbuyhanaṃ hotīti yujjati sammāpaṭipattiyā ativattanato. Brahmassa ariyamaggassa aṇanato paṭivijjhanato brāhmaṇabhāvo yujjjati bāhitapāpattā. Sammadeva santadhammasamadhigamato parinibbutabhāvo yujjati sabbaso savāsanapahīnakilesattā. Tathā ca visattikāya tiṇṇabhāvo yujjati yathā yāya lesopi na dissati, evaṃ aggamaggena tassā samucchinnattāti ayaṃ yuttihāro.

以不立足、不奋励，渡越暴流是合理的，因为舍弃了烦恼行，从而成就了彼岸。因安住于一切烦恼、爱、见、爱处、常见等，故于轮回中沉沦，此理成立，因其原因已善确立。当造作之事与烦恼行存在时，奋励者因一切见执、过度追求等，被轮回大暴流所席卷，此理成立，因为违越了正行。因能通达、洞察梵行与圣道，婆罗门性是合理的，因其已除遣罪恶。因如实证得寂静法，般涅槃性是合理的，因其一切烦恼连同习气皆已断尽。同样，从执着中渡脱是合理的，犹如（执着）已丝毫不存，乃因最上道已将其根绝。此为道理抉择之纲要。

Kilesavaṭṭavasena patiṭṭhānaṃ visesato kammavaṭṭassa padaṭṭhānaṃ. Abhisaṅkhāravasena āyūhanañca vipākavaṭṭassa padaṭṭhānaṃ. Appatiṭṭhānānāyūhanāni oghataraṇassa padaṭṭhānaṃ, oghataraṇaṃ anupādisesanibbānassa. Taṇhāvasena patiṭṭhānassa assādānupassitā padaṭṭhānaṃ. Tenāha bhagavā – ‘‘saṃyojaniyesu, bhikkhave, dhammesu assādānupassino taṇhā pavaḍḍhatī’’ti (saṃ. ni. 2.52, 56).

就烦恼轮转而言，“立足”是业轮转的近因。就“行”而言，“奋励”是异熟轮转的近因。“不立足”与“不奋励”是渡越暴流的近因，渡越暴流是无余依涅槃的近因。随观味著是依于贪爱而“立足”的近因。因此，世尊说：“诸比丘，于结法中随观味著者，贪爱增长。”

Khandhāvijjā-phassa-saññā-vitakkāyonisomanasikāra-pāpamittaparatoghosā diṭṭhivasena patiṭṭhānassa padaṭṭhānaṃ. Yathāha – paṭisambhidāmagge (paṭi. ma. 1.124) ‘‘khandhāpi diṭṭhiṭṭhānaṃ, avijjāpi diṭṭhiṭṭhāna’’ntiādi. Taṇhādiṭṭhābhinandanaavasesakilesābhisaṅkhāravasena āyūhanassa padaṭṭhānaṃ. Iminā nayena yathārahaṃ taṇhādiṭṭhādivasena patiṭṭhānāyūhanānaṃ padaṭṭhānabhāvo vattabbo. Sesamettha pāḷito eva suniddhāriyaṃ. Ayaṃ padaṭṭhānahāro.

蕴、无明、触、想、寻、不如理作意、恶友、他音，是依于“见”而“立足”的近因。如《无碍解道》(Paṭisambhidāmagga)中所说：“蕴亦是见处，无明亦是见处”等。贪爱、乐于邪见、其余烦恼及诸行，是“奋励”的近因。循此理，当知贪爱、邪见等如何相应地成为“立足”与“奋励”的近因。其余内容于此可由圣典原文善为抉择。此为近因之纲要。

Appatiṭṭhaṃ anāyūhanti patiṭṭhānāyūhanapaṭikkhepena vissajjentena niyyānāvahā sammāpaṭipatti gahitā ekantato oghanittharaṇūpāyabhāvato. Taggahaṇena ca sabbepi sattatiṃsa bodhipakkhiyadhammā gahitā honti niyyānalakkhaṇena ekalakkhaṇattāti ayaṃ lakkhaṇahāro.

（世尊）以“不立足、不奋励”作答，通过否定“立足”与“奋励”，已含摄了能引出离的正行，因其完全是出离暴流的方法。又因含摄此法，故一切三十七菩提分法亦皆被含摄，因其同以出离为相，具同一相故。此为相之纲要。

Nidānamassā [Pg.55] devatāya oghataraṇākārassa yāthāvato anavabodhoti vuttovāyamattho. Aññepi ye imaṃ desanaṃ nissāya oghataraṇūpāyaṃ paṭivijjhanti, tepi imissā desanāya nidānanti daṭṭhabbā. ‘‘Kathaṃ nu kho imaṃ desanaṃ nissāya sammadeva paṭivijjhantā catubbidhampi oghaṃ tarantā sakalasaṃsāramahoghato nitthareyyuṃ, pare ca tattha patiṭṭhapeyyu’’nti ayamettha bhagavato adhippāyo. Padanibbacanaṃ niruttaṃ, taṃ ‘‘eva’’ntiādinidānapadānaṃ ‘‘katha’’ntiādipāḷipadānañca aṭṭhakathāya tassā līnatthavaṇṇanāya ca vuttanayānusārena sukarattā ativitthārabhayena na vitthārayimha.

此经的因缘，是彼天神未能如实了悟渡越暴流的方式，此义已被宣说。其他任何依此教法而洞察渡越暴流之方便者，亦当视为此教法之因缘。“究竟如何依此教法，如实洞察，渡越四种暴流，从整个轮回大暴流中出离，并令他人亦安立于彼处呢？”此为世尊于此的意趣。词语的阐释属于语源学，如“如是”等因缘词，及“如何”等圣典词，其义已依义注及其隐义释义中所说之理，因易于理解，且恐过于繁冗，故吾等不在此详述。

Pada-padattha-desanā-nikkhepa-suttasandhi-vasena pañcavidhā sandhi. Tattha padassa padantarena sambandho padasandhi. Tathā padatthassa padatthantarena sambandho padatthasandhi, yo ‘‘kiriyākārakasambandho’’ti vutto. Nānānusandhikassa taṃtaṃanusandhīti sambandho, ekānusandhikassa pana pubbāparasambandho desanāsandhi, yā aṭṭhakathāyaṃ ‘‘pucchānusandhi ajjhāsayānusandhi yathānusandhī’’ti tidhā vibhattā. Ajjhāsayo cettha attajjhāsayo parajjhāsayoti dvidhā veditabbo. Nikkhepasandhi catunnaṃ suttanikkhepānaṃ vasena veditabbā. Yaṃ panettha vattabbaṃ, taṃ papañcasūdanīṭīkāyaṃ vuttanayena gahetabbaṃ. Suttasandhi idha paṭhamanikkhepavasena veditabbā.

依句、句义、教说、安立、经，连结有五种。其中，一句与另一句的关联是句连结。同样，一句义与另一句义的关联是句义连结，此即所谓的“作用与作者之关联”。对于具有多种脉络的教说，其各个脉络间的关联，以及对于单一脉络的教说，其前后文的关联，是为教说连结。此在义注中分为三：问答脉络、意乐脉络、如实脉络。此中意乐当知有二：自意乐与他意乐。安立连结当依四种经安立而知。于此当说之义，应依《破除戏论疏》(Papañcasūdanīṭīkā)中所说之理而领会。经连结于此当依第一安立法而知。

‘‘Kasmā panettha oghataraṇasuttameva paṭhamaṃ nikkhitta’’nti nāyamanuyogo katthaci na pavattati? Apica ‘‘appatiṭṭhaṃ anāyūhaṃ oghamatari’’nti patiṭṭhānāyūhanapaṭikkhepavasena antadvayavivajjanamukhena vā majjhimāya paṭipadāya vibhāvanato sabbapaṭhamamidaṃ suttaṃ idha nikkhittaṃ. Antadvayaṃ anupagamma majjhimāya paṭipattiyā saṅkāsanaparañhi buddhānaṃ sāsananti. Yaṃ pana ekissā desanāya desanantarena saddhiṃ saṃsandanaṃ, ayampi desanāsandhi. Sā idha evaṃ veditabbā –

“为何于此首先安立《渡暴流经》(Oghataraṇasutta)？”此一诘问岂非于任何一处皆不成立？（意即：皆可成立）。又，“不住立、不奋励而渡暴流”，此句通过否定“立足”与“奋励”，或以远离二边的方式开显中道，是故此经最先被安立于此。实因诸佛之教诫，旨在开示不趋二边而行于中道。若一教说与另一教说相互对照，此亦是教说连结。于此当如是了知：

‘‘Appatiṭṭhaṃ…pe… anāyūhaṃ oghamatari’’nti ayaṃ desanā –

“不住立……乃至……不奋励而渡暴流”，此一教说：

‘‘Sabbadā sīlasampanno, paññavā susamāhito;

Āraddhavīriyo pahitatto, oghaṃ tarati duttaraṃ.

恒常具足戒，有慧善等持；发起勤精进，渡难渡暴流。

‘‘Virato kāmasaññāya, rūpasaṃyojanātigo;

Nandīrāgaparikkhīṇo, so gambhīre na sīdati;

(Saṃ. ni. 1.96);

Saddhāya [Pg.56] tarati oghaṃ, appamādena aṇṇavaṃ. (saṃ. ni. 1.246;

su. ni. 186);

远离于欲想，超越色结缚；喜贪已灭尽，彼不沉深渊。以信渡暴流，不放逸渡海。

‘‘Pañca chinde pañca jahe, pañca cuttari bhāvaye;

Pañcasaṅgātigo bhikkhu, oghatiṇṇoti vuccati. (saṃ. ni. 1.5;

dha. pa. 370);

当断五，当舍五，更当修习五；比丘越五著，名为已渡流。

‘‘Tasmā jantu sadā sato, kāmāni parivajjaye;

Te pahāya tare oghaṃ, nāvaṃ sitvāva pāragū. (su. ni. 777;

mahāni. 6;

netti. 5);

是故，有情(jantu)应常具正念，远离诸欲(kāma)；舍弃彼等而渡瀑流，犹如掏尽船水而抵达彼岸。

‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’nti. (saṃ. ni. 5.384, 409;

mahāni. 191;

cūḷani. pārāyanānugītigāthāniddesa 107;

paṭhamavagga 121;

netti. 170) –

见尽生者，为利他而悲悯(hitānukampī)者，了知此唯一之道(ekāyanaṃ maggaṃ)；昔人依此道而渡，今渡与当渡者，亦皆渡瀑流。

Evamādīhi desanāhi saṃsandatīti ayaṃ catubyūho hāro.

与如是等教说(desanā)相符顺(saṃsandati)，此即四重纲要(catubyūho hāro)。

Appatiṭṭhaṃ anāyūhanti ettha saṃkilesavasena patiṭṭhānaṃ āyūhanañca. Tena ayonisomanasikāro dīpito, santakilesavasena anāyūhanena yonisomanasikāro. Tattha ayonisomanasikaroto taṇhāvijjā pavaḍḍhati. Tesu taṇhāgahaṇena ca taṇhāmūlakā dhammā āvattanti. Avijjāgahaṇena avijjāmūlakaṃ sabbaṃ bhavacakkaṃ āvattati. Yonisomanasikāraggahaṇena ca yonisomanasikāramūlakā dhammā āvattanti catubbidhañca sampatticakkaṃ. Patiṭṭhānāyūhanapaṭikkhepena pana sammāpaṭipatti dīpitā, sā ca saṅkhepato sīlādisaṅgahā. Tattha sīlaggahaṇena ekādasa sīlānisaṃsā āvattanti, samādhiggahaṇena pañcaṅgiko sammāsamādhi pañcaññāṇiko sammāsamādhi samādhiparikkhārā ca āvattanti. Paññāgahaṇena paññā ca sammādiṭṭhīti sammādiṭṭhisudassanā sabbepi ariyamaggadhammā āvattantīti ayaṃ āvatto hāro.

所谓“不立不取”(Appatiṭṭhaṃ anāyūhanti)，于此，“立”(patiṭṭhāna)与“取”(āyūhana)皆由杂染(saṃkilesa)而有。由此，非如理作意(ayoniso manasikāra)得以开显；由烦恼止息而不造作，如理作意(yoniso manasikāra)得以开显。于此，若不如理作意，则贪(taṇhā)与无明(avijjā)增长。其中，由执取贪，诸贪根之法转起；由执取无明，一切无明为根之有轮(bhavacakka)转起。由执取如理作意，诸如理作意为根之法以及四种成就轮(sampatticakka)转起。再者，由否定“立”与“取”，正行(sammāpaṭipatti)得以开显，此正行总摄为戒等。于此，由执取戒，十一种戒之功德转起；由执取定，五支正定、五智正定及定资粮转起；由执取慧，慧与正见——即善见之正见，以及一切圣道之法皆转起。此即“转起”纲要。

Patiṭṭhānaṃ kilesādivasena sattavidhaṃ. Āyūhanaṃ abhisaṅkhārādivasena sattavidhaṃ. Tathā tappaṭipakkhato appatiṭṭhānaṃ anāyūhanañca. Ayamettha dhammavibhatti. Padaṭṭhānabhūmivibhattiyo pana heṭṭhā vuttanayānusārena veditabbā. Ayaṃ vibhattihāro.

“立”(patiṭṭhāna)依烦恼(kilesa)等而有七种；“取”(āyūhana)依行(abhisaṅkhāra)等而有七种。同样，其对反则为“不立”与“不取”。此为法之分别。至于近因与境地之分别，当依前述之理了知。此即“分别”纲要。

Pubbabhāgappaṭipadaṃ sammadeva sampādetvā samathavipassanaṃ yuganaddhaṃ katvā bhāvanaṃ ussakkento kilesādīnaṃ dūrīkaraṇato tesaṃ vasena asaṃsīdanto [Pg.57] anibbuyhanto appatiṭṭhaṃ anāyūhaṃ oghaṃ tarati. Kilesādīnaṃ vasena pana saṃsīdanto nibbuyhanto saṃsāre patiṭṭhānato āyatiṃ punabbhavābhinibbattiyā āyūhanato oghaṃ na taratīti ayaṃ parivatto hāro.

圆满成就前分行道(pubbabhāgappaṭipadā)后，止(samatha)观(vipassanā)双运，策励修行，因远离烦恼等，故不因彼等之力而沉没、淹没，不立、不取，而渡瀑流。反之，若因烦恼等之力而沉没、淹没，于轮回中“立”，为未来再有之生起而“取”，则不能渡瀑流。此即“转变”纲要。

Appatiṭṭhaṃ asantiṭṭhanto asaṃsīdanto anibbisaṃ anavinibbisanti pariyāyavacanaṃ, anāyūhaṃ anibbuyhanto acetento apakappentoti pariyāyavacanaṃ, oghaṃ kilesasamuddanti pariyāyavacanaṃ, atari atikkami accavāyīti pariyāyavacanaṃ. Iminā nayena sesapadesupi pariyāyavacanaṃ veditabbanti ayaṃ vevacano hāro.

“不立”(appatiṭṭhaṃ)与“不住”(asantiṭṭhanto)、“不沉”(asaṃsīdanto)、“不入”(anibbisaṃ)、“不深陷”(anavinibbisanti)为同义词。“不取”(anāyūhaṃ)与“不淹没”(anibbuyhanto)、“不思量”(acetento)、“不筹划”(apakappento)为同义词。“瀑流”(oghaṃ)与“烦恼海”(kilesasamudda)为同义词。“渡”(atari)与“超越”(atikkami)、“胜越”(accavāyī)为同义词。依此理，其余诸词之同义词亦当了知。此即“同义词”纲要。

Appatiṭṭhaṃ anāyūhanti ettha patiṭṭhaṃ āyūhanti kilesānaṃ kiccakaraṇapaññatti. Pariyuṭṭhānānaṃ vibhāvanapaññatti. Abhisaṅkhārānaṃ viruhanapaññatti. Taṇhāya assādapaññatti. Diṭṭhiyā parinipphandanapaññatti. Bhavadiṭṭhiyā bhavābhinivesapaññatti. Vibhavadiṭṭhiyā vipallāsapaññatti. Kāmasukhānuyogassa kāmesu anugijjhanapaññatti. Attakilamathānuyogassa attaparitāpanapaññatti. Appatiṭṭhaṃ anāyūhanti pana abhiññeyyadhammānaṃ abhiññāpaññatti. Pariññeyyadhammānaṃ pariññāpaññatti. Oghamatarinti pahātabbadhammānaṃ pahānapaññatti. Maggassa bhāvanāpaññatti. Nirodhassa sacchikiriyāpaññattīti ayaṃ paññattihāro.

于“不立不取”(Appatiṭṭhaṃ anāyūhanti)中，“立”(patiṭṭhaṃ)与“取”(āyūhanti)是烦恼(kilesa)作为之施设，是缠(pariyuṭṭhāna)显现之施设，是行(abhisaṅkhāra)增长之施设，是爱(taṇhā)味着之施设，是见(diṭṭhi)挣扎之施设，是有见(bhavadiṭṭhi)执取有之施设，是无有见(vibhavadiṭṭhi)颠倒之施设，是欲乐相应(kāmasukhānuyoga)者于诸欲贪求之施设，是自我折磨相应(attakilamathānuyoga)者自我烧灼之施设。而“不立不取”则是应胜知法(abhiññeyyadhamma)之胜知施设，是应遍知法(pariññeyyadhamma)之遍知施设。“渡瀑流”(oghaṃ atari)是应断法(pahātabbadhamma)之断除施设，是道之修习(bhāvanā)施设，是灭(nirodha)之作证(sacchikiriyā)施设。此即“施设”纲要。

Appatiṭṭhaṃ anāyūhanti ettha patiṭṭhānāyūhanaggahaṇena oghaggahaṇena ca samudayasaccaṃ gahitaṃ. Appatiṭṭhaṃ anāyūhaṃ atarinti pana padattayena maggasaccaṃ gahitaṃ, hetugahaṇena ca hetumato gahaṇaṃ siddhamevāti dukkhanirodhasaccāni atthato gahitānevāti ayaṃ saccehi otaraṇā. Tattha ye lokiyā pañcakkhandhā, yesaṃ vasena patiṭṭhānāyūhanasiddhi. Ye lokuttarā cattāro khandhā, yesaṃ vasena oghataraṇasiddhi. Ayaṃ khandhamukhena otaraṇā. Ye eva pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo, te cattāro khandhā dvāyatanāni dve dhātuyoti ayaṃ āyatanamukhena dhātumukhena ca otaraṇā. Tathā appatiṭṭhaṃ anāyūhanti ettha patiṭṭhānāyūhanaggahaṇena kilesābhisaṅkhārādīnaṃ gahaṇaṃ. Kilesābhisaṅkhārādayo oghā ca saṅkhārakkhandhā dhammāyatanaṃ dhammadhātu ca, appatiṭṭhānānāyūhanaggahaṇena oghataraṇavacanena ca saha vipassanāya maggo kathito. Evañca saṅkhārakkhandho dhammāyatanaṃ dhammadhātu ca [Pg.58] gahitāti evampi khandhamukhena āyatanamukhena dhātumukhena otaraṇā. Vipassanā ce aniccānupassanā, animittamukhena vimokkhamukhaṃ, dukkhānupassanā ce, appaṇihitavimokkhamukhaṃ, anattānupassanā ce, suññatavimokkhamukhanti evaṃ vimokkhamukhena otaraṇaṃ. Magge sekkhā sīlakkhandhādayo dhammāyatanadhammadhātū anāsavā ca evampi kho khandhādimukhena otaraṇāti ayaṃ otaraṇo hāro.

于“不立不取”中，由执取“立”与“取”及执取“瀑流”，即执取了集谛。由“不立、不取、已渡”此三词，即执取了道谛；又因执取因，则有因者之执取亦告成立，故苦谛与灭谛亦于义上被执取。此即由“谛”而契入。其中，世间五蕴，依之而有“立”与“取”之成就；出世间四蕴，依之而有渡瀑流之成就。此即由“蕴门”契入。彼五蕴即十二处、十八界；彼四蕴即二处、二界。此即由“处门”与“界门”契入。同样，于“不立不取”中，由执取“立”与“取”，即执取了烦恼、行等。烦恼、行等及诸瀑流，即是行蕴、法处、法界。由执取“不立”与“不取”及“渡瀑流”之语，宣说了与观(vipassanā)俱行之道。如是，行蕴、法处、法界亦被执取。此亦是由“蕴门”、“处门”、“界门”契入。若观为无常随观，则为无相解脱门；若为苦随观，则为无愿解脱门；若为无我随观，则为空解脱门。此即由“解脱门”契入。于道中，有学之戒蕴等为法处、法界，且是无漏。此亦是由蕴等门契入。此即“契入”纲要。

Appatiṭṭhanti ārambho. Anāyūhanti padasuddhi, no ārambhasuddhi, tathā oghanti. Atarinti pana padasuddhi ceva ārambhasuddhi cāti ayaṃ sodhano hāro.

“不立”(Appatiṭṭhaṃ)是开端。“不取”(Anāyūhaṃ)是句之清净，非开端之清净；“瀑流”(oghaṃ)亦然。而“渡”(atari)，既是句之清净，亦是开端之清净。此即“清净”纲要。

Appatiṭṭhaṃ anāyūhanti sāmaññato adhiṭṭhānaṃ taṇhādiṭṭhiādivasena patiṭṭhānāyūhanānaṃ sādhāraṇato paṭikkhepacodanāti katvā oghamatarinti taṃ vikappetvā visesavacanaṃ. Oghataraṇañhi cattāro ariyamaggā. Tattha paṭhamadutiyamaggā avisesena diṭṭhoghataraṇaṃ, tatiyamaggo kāmoghataraṇaṃ, aggamaggo sesoghataraṇanti ayaṃ adhiṭṭhāno hāro.

“不立不取”是一般性的确立，是就爱、见等而对“立”与“取”作普遍的否定与诘问；而说“渡瀑流”，则是对此加以区别的特殊之说。渡瀑流即是四圣道。其中，初道与第二道无差别地渡过见瀑流；第三道渡过欲瀑流；最高道渡过其余瀑流。此即“确立”纲要。

Kilesavasena patiṭṭhānassa ayonisomanasikāro hetu. Abhisaṅkhāravasena āyūhanassa kilesā hetū. Appatiṭṭhānānāyūhanānaṃ pana yathākkamaṃ yonisomanasikārapahānāni hetū. Saṃyojaniyesu dhammesu assādānupassanā taṇhāvasena yathārahaṃ tassa hetū. Tenāha bhagavā – ‘‘saṃyojaniyesu, bhikkhave, dhammesu assādānupassino taṇhā pavaḍḍhatī’’ti. Khandhāvijjāphassasaññāvitakkāyonisomanasikārapāpamittaparatoghosā diṭṭhivasena patiṭṭhānassa hetū. Tenāha – paṭisambhidāmagge ‘‘khandhāpi diṭṭhiṭṭhānaṃ, avijjāpi diṭṭhiṭṭhāna’’ntiādi. Taṇhābhinandanā avasesakilesābhisaṅkhāravasena āyūhanassa hetū. Iminā nayena yathārahaṃ taṇhādiṭṭhivasena patiṭṭhānāyūhanānaṃ hetuvibhāgo niddhāretabbo, tabbipariyāyena appatiṭṭhānānāyūhanānaṃ. Kilesuppādane hi sammadeva ādīnavadassanaṃ appatiṭṭhānassa hetū, abhisaṅkharaṇe ādīnavadassanaṃ anāyūhanassa hetū, vipassanāya ussukkāpanaṃ oghataraṇassa hetūti ayaṃ parikkhāro hāro.

烦恼安住，以不如理作意为因。造作积聚，以诸烦恼为因。至于不安住与不积聚，则依次以如理作意及断除为因。于诸结法随观其味，是贪爱相应之因。是故世尊说：“诸比丘，于诸结法随观其味者，贪爱增长。”蕴、无明、触、想、寻、不如理作意、恶友、他音，是见安住之因。是故《无碍解道》(Paṭisambhidāmagga)中说：“蕴亦是见处，无明亦是见处”等。贪爱与喜悦，以及其余烦恼的造作，是积聚之因。应以此理，分别确定以贪爱、见为安住和积聚之因，反之则为不安住与不积聚之因。于烦恼生起时，如实见患，是不安住之因；于造作时，见患，是不积聚之因；精勤修习观(vipassanā)，是渡越暴流之因。此为“纲要”(parikkhāro)之理趣。

Yathāvuttavibhāgehi [Pg.59] patiṭṭhānāyūhanehi catubbidhassapi oghassa parisuddhi. Appatiṭṭhānānāyūhanehi pana sotānaṃ saṃvaro sabbaso pidhānañcāti catubbidhassapi oghassa visesato pidhānaṃ appavattikaraṇaṃ. Ariyamaggassa bhāvanāya hi kilesavasena patiṭṭhānaṃ abhisaṅkhāravasena āyūhanaṃ upacchinnaṃ, tassa sabbepi oghā tiṇṇā sammatiṇṇā pahīnā hontīti ayaṃ samāropano hāro.

依前述分别，四种暴流由安住与积聚而成就。然而，通过不安住与不积聚，则能防护诸流，并完全关闭，特别是能关闭四种暴流，使其不复生起。通过修习圣道，烦恼安住与造作积聚皆被断绝，其所有暴流皆被度越、善度越、已断舍。此为“归纳”(samāropano)之理趣。

Appatiṭṭhaṃ anāyūhanti ettha patiṭṭhāgahaṇena taṇhāvijjā gahitā. Tāsaṃ hi vasena satto tattha tattha bhave patiṭṭhāti. Āyūhanaggahaṇena tappaccayā abhisaṅkhāradhammā gahitā. Tattha taṇhāya visesato rūpadhammā adhiṭṭhānaṃ, avijjāya arūpadhammā. Tesaṃ yathākkamaṃ samatho ca vipassanā ca paṭipakkhā, te ‘‘appatiṭṭhaṃ anāyūhaṃ oghamatari’’nti padehi pakāsitā honti, tesu samathassa cetovimutti phalaṃ, vipassanāya paññāvimutti. Tathā hi sā ‘‘rāgavirāgā avijjāvirāgā’’ti visesetvā vuccati. Tattha taṇhāvijjā abhisaṅkhāro ca samudayasaccaṃ, tesaṃ adhiṭṭhānabhūtā rūpārūpadhammā dukkhasaccaṃ, tesaṃ appavatti nirodhasaccaṃ, nirodhapajānanā paṭipadā oghataraṇapariyāyena vuttā maggasaccaṃ. Taṇhāgahaṇena cettha māyā-sāṭheyyamānātimāna-madappamāda-pāpicchatā-pāpamittatā-ahirikānottappādivasena akusalapakkho netabbo. Avijjāgahaṇena viparītamanasikāra-kodhūpanāha-makkhapaḷāsa-issāmacchariya-sārambha- dovacassatā-bhavadiṭṭhiādivasena akusalapakkho netabbo. Vuttavipariyāyena amāyāasāṭheyyādiaviparītamanasikārādivasena. Tathā samathapakkhiyānaṃ saddhindriyānaṃ vipassanāpakkhiyānaṃ aniccasaññādīnañca vasena vodānapakkho netabboti ayaṃ nandiyāvattassa nayassa bhūmi.

于“不安住、不积聚”此句中，以“安住”一词摄取了贪爱(taṇhā)与无明(avijjā)。众生正是因此二者而于种种有(bhava)中安住。以“积聚”一词摄取了缘于彼等的诸行法(abhisaṅkhāradhamma)。其中，贪爱特别以色法为所依，无明则以无色法为所依。止(samatha)与观(vipassanā)依次是其对治法，此二者由“不安住、不积聚，渡越暴流”等语而阐明。其中，止之果为心解脱，观之果为慧解脱。是故，慧解脱被特别称为“由离贪、离无明”而解脱。其中，贪爱、无明与行是集谛；作为其所依的色法与无色法是苦谛；其不复生起是灭谛；了知灭的道，以渡越暴流的譬喻而说，即是道谛。在此，由摄取贪爱，当引申至虚伪(māyā)、欺诈(sāṭheyya)、慢(māna)、过慢(atimāna)、放逸(pamāda)、恶欲(pāpicchatā)、恶友(pāpamittatā)、无惭(ahirika)、无愧(anottappa)等不善品。由摄取无明，当引申至颠倒作意(viparītamanasikāra)、嗔(kodha)、恨(upanāha)、覆(makkha)、恼(paḷāsa)、嫉(issā)、悭(macchariya)、争(sārambha)、恶言(dovacassatā)、有见(bhavadiṭṭhi)等不善品。反之，由不虚伪、不欺诈及不颠倒作意等，当引申至善品。同样，由属于止品的信根(saddhindriya)等，及属于观品的无常想(aniccasaññā)等，当引申至清净品。此为南迪亚(Nandiya)回旋法之基础。

Tathā vuttanayena gahitesu taṇhāvijjātappakkhiyadhammesu taṇhā lobho, avijjā moho, avijjāya sampayutto lohite sati pubbo viya taṇhāya sati sijjhamāno āghāto doso iti tīhi akusalamūlehi gahitehi, tappaṭipakkhato ‘‘appatiṭṭha’’ntiādivacanehi ca tīṇi akusalamūlāni tīṇi kusalamūlāni ca siddhāni eva honti. Idhāpi lobho sabbāni sāsavakusalamūlāni āyūhanadhammā ca samudayasaccaṃ, tannibbattā tesaṃ adhiṭṭhānagocarabhūtā ca upādānakkhandhā dukkhasaccantiādinā saccayojanā yojetabbā. Phalaṃ panettha vimokkhattayavasena [Pg.60] niddhāretabbaṃ, tīhi akusalamūlehi tividhaduccarita-saṃkilesamalavisamaakusalasaññā-vitakkādivasena akusalapakkho netabbo, tathā tīhi kusalamūlehi tividhasucarita-samakusalasaññā-vitakka-samādhi-vimokkhamukhādivasena vodānapakkho netabboti ayaṃ tipukkhalassa nayassa bhūmi.

如是，在依前述方法所摄取的贪爱、无明及其相关法中，贪爱即是贪(lobha)，无明即是痴(moha)；与无明相应、于贪爱存在时成就的嗔恚(āghāto)，即是嗔(doso)，犹如血中有脓。如是，由所摄取的三不善根，及其对治法——即“不安住”等语，三不善根与三善根(kusalamūla)皆得以确立。于此，贪、所有有漏善根及积聚法(āyūhanadhamma)是集谛；由彼等所生、并作为其所依与所缘的诸取蕴(upādānakkhandha)是苦谛，应如是连结诸圣谛。其果则应依三解脱(vimokkha)而确定。由三不善根，当引申至三恶行(duccarita)、杂染(saṃkilesa)、垢(mala)、不正(visama)、不善想(akusalasaññā)、不善寻(akusalavitakka)等不善品；同样，由三善根，当引申至三善行(sucarita)、正善想(samakusalasaññā)、善寻(kusalavitakka)、定(samādhi)、解脱门(vimokkhamukha)等清净品。此为三补特伽罗(Tipukkhala)法门之基础。

Tathā vuttanayena gahitesu taṇhāvijjātappakkhiyadhammesu visesato taṇhādiṭṭhīnaṃ vasena asubhe ‘‘subha’’nti, dukkhe ‘‘sukha’’nti ca vipallāsā, avijjādiṭṭhīnaṃ vasena ‘‘anicce nicca’’nti anattani ‘‘attā’’ti vipallāsā veditabbā. Tesaṃ paṭipakkhato ‘‘appatiṭṭha’’ntiādivacanehi ca laddhehi sativīriyasamādhipaññindriyehi cattāri satipaṭṭhānāni siddhāneva honti.

如是，在依前述方法所摄取的贪爱、无明及其相关法中，当知：特别由贪爱与见(diṭṭhi)故，有于不净作“净”想、于苦作“乐”想之颠倒(vipallāsa)；由无明与见故，有于无常作“常”想、于无我作“我”想之颠倒。作为其对治，通过“不安住”等语，以及由此而得的念(sati)、精进(vīriya)、定(samādhi)、慧(paññā)四根(indriya)，四念处(satipaṭṭhāna)即得以成就。

Tattha catūhi indriyehi cattāro puggalā niddisitabbā. Kathaṃ? Duvidho hi taṇhācarito mudindriyo tikkhindriyoti, tathā diṭṭhicarito. Tesu paṭhamo asubhe ‘‘subha’’nti vipariyesaggāhī satibalena yathābhūtaṃ kāyasabhāvaṃ sallakkhento bhāvanābalena taṃ vipallāsaṃ samugghātetvā sammattaniyāmaṃ okkamati. Dutiyo asukhe ‘‘sukha’’nti vipariyesaggāhī ‘‘uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā vuttena vīriyasaṃvarabhūtena vīriyabalena paṭipakkhaṃ vinodento bhāvanābalena taṃ vipallāsaṃ viddhaṃsetvā sammattaniyāmaṃ okkamati. Tatiyo anicce ‘‘nicca’’nti ayāthāvaggāhī samathabalena samāhitacitto saṅkhārānaṃ taṅkhaṇikabhāvaṃ sallakkhento bhāvanābalena taṃ vipallāsaṃ samugghātetvā sammattaniyāmaṃ okkamati. Catuttho santati-samūha-kiccārammaṇa-ghanavañcitatāya phassādidhammapuñjamatte anattani ‘‘attā’’ti micchābhinivesī catukoṭikasuññatāmanasikārena taṃ micchābhinivesaṃ viddhaṃsetvā sāmaññaphalaṃ sacchikaroti. Subhasaññāsukhasaññādīhi catūhi vā vipallāsehi samudayasaccaṃ, tesamadhiṭṭhānārammaṇabhūtā pañcupādānakkhandhā dukkhasaccantiādinā saccayojanā veditabbā. Phalaṃ panettha cattāri sāmaññaphalāni, catūhi cettha vipallāsehi caturāsavoghayoga-kāyagantha-agati-taṇhuppādupādāna-sattaviññāṇaṭṭhiti-apariññādivasena akusalapakkho netabbo, tathā catūhi satipaṭṭhānehi catubbidhajhāna-vihārādhiṭṭhāna-sukhabhāgiyadhamma-appamaññāsammappadhāniddhipādādivasena vodānapakkho netabboti ayaṃ sīhavikkīḷitassa nayassa bhūmi.

此处应以四根说明四种人(puggala)。如何说明呢？贪行者有两种：钝根者与利根者，同样，见行者也是如此。其中第一种人，将不净视为“净”，由于颠倒执取，凭借念力如实省察身体的自性，凭借修习力拔除该颠倒，从而趣入正性决定。第二种人，将苦视为“乐”，由于颠倒执取，如经中所说“不容忍已生之欲寻”，以精进律仪为基础的精进力来遣除其对治法，凭借修习力摧毁那种颠倒，从而趣入正性决定。第三种人，将无常视为“常”，由于不如实执取，以止力令心入定，省察诸行的刹那性，凭借修习力拔除该颠倒，从而趣入正性决定。第四种人，由于被相续、集合、作用与所缘的坚固性所蒙蔽，在仅是触等法聚的无我中执取“我”而产生邪执，通过四句空性作意来摧毁那种邪执，从而证悟沙门果。以净想、乐想等四种颠倒为集谛，以它们所依止的五取蕴为苦谛等，应知四圣谛的关联。此处之果是四沙门果，并且通过这四种颠倒，应理解四漏、四暴流、四轭、四身系、四非道、爱生、取、七识住、不遍知等不善方面；同样，通过四念处、四种禅定、四住、四决择分、四无量心、四正勤、四神足等，应知清净方面。此为狮子游戏(sīhavikkīḷita)法门之基础。

Imesaṃ [Pg.61] pana tiṇṇaṃ atthanayānaṃ siddhiyā vohāranayadvayaṃ siddhameva hoti. Tathā hi atthanayānaṃ disābhūtadhammālocanaṃ disālocanaṃ, tesaṃ samānayanaṃ aṅkusoti pañcapi nayā idha niyuttāti veditabbā. Idañca suttaṃ soḷasavidhe suttantapaṭṭhāne nibbedhasekkhabhāgiyaṃ byatirekamukhena patiṭṭhānāyūhanāni gahitānīti saṃkilesanibbedhasekkhabhāgiyaṃ cāti daṭṭhabbaṃ. Aṭṭhavīsatividhe pana suttantapaṭṭhāne lokiyalokuttaraṃ sattādhiṭṭhānaṃ ñāṇañeyyaṃ dassanabhāvanaṃ sakavacanaṃ vissajjanīyaṃ kusalaṃ anuññātanti veditabbaṃ.

然而，依此三种义趣的成就，两种言说趣自然也就成立了。例如，义趣是省察作为方向的法，即省察方向，将其汇集则如钩，应知此处运用了五种趣。此经在十六种经的分类中，属于有学决择分，以遮诠的方式把握了安住与策励，因此应被视为属于杂染分与有学决择分。在二十八种经的分类中，应知有世间与出世间、七种所依处、智与所知、见与修、自说、解答、善与许可等。

Oghataraṇasuttavaṇṇanā niṭṭhitā.

《渡暴流经》释义终。

2. Nimokkhasuttavaṇṇanā

2. 解脱经释义

2. Paṭhamamāgatanti saṃvaṇṇanāvasena paṭhamasuttādīsu paṭhamaṃ āgatapadaṃ. Uttānatthanti pākaṭatthaṃ. Apubbaṃyeva hi duviññeyyatthañca padaṃ saṃvaṇṇetabbaṃ. Noti pucchāyaṃ nu-saddena samānattho nipātoti āha ‘‘jānāsi noti jānāsi nū’’ti. Vaṭṭato nimuccanti tena sattāti nimokkho, maggo. So ca pamuccanti tenāti pamokkho, pamuccanante pana adhigantabbattāphalaṃ ‘‘pamokkho’’ti vuttaṃ, yathā arahattaṃ ‘‘rāgakkhayo dosakkhayo mohakkhayo’’ti vuttaṃ. Teti sattā. Viviccatīti visuṃ asammisso hoti, vigacchatīti attho. Viviccati dukkhaṃ etasmāti viveko. Dutiyavikappe pana sakalavaṭṭadukkhato sattā nimuccanti ettha pamuccanti viviccanti cāti nimokkho pamokkho viveko, nibbānanti attho veditabbo. Etthāti ca nimittatthe bhummavacanaṃ daṭṭhabbaṃ. Avadhāraṇattho kho-kāro ‘‘assosi kho’’tiādīsu viya.

2. “初来”(Paṭhamamāgataṃ)是指在解释上，最初出现在初经等中的词语。“显了义”(Uttānatthaṃ)即是明显的意义。确实，只应对前所未有且义理难解的词语加以解释。“no”是疑问词，与“nu”字意义相同，故说“‘jānāsi no’即是‘jānāsi nū’（你知道吗？）”。众生由此从轮回(vaṭṭa)中解脱(nimuccanti)，故称“解脱”(nimokkho)，即是道。众生由此而得解脱(pamuccanti)，故称“出离”(pamokkho)；又因在解脱之末所应证得，故果位亦被称为“出离”，犹如阿罗汉果被称为“贪尽、瞋尽、痴尽”一样。“彼等”(te)是指众生。“远离”(viviccati)即是分离、不混杂，意为离开。由此远离痛苦，故称“远离”(viveka)。在第二种解释中，众生从一切轮回之苦中解脱，于此解脱、出离、远离，故应知解脱(nimokkho)、出离(pamokkho)、远离(viveko)之义即是涅槃(nibbāna)。应知“于此”(ettha)是表示目的的方位格。“kho”字具有决定义，犹如“assosi kho (确实听闻)”等例。

Nandīmūlako bhavo nandībhavo purimapade uttarapadalopena ‘‘sākabhakkho patthavo sākapatthavo’’ti yathā. Paṭhamaṃ kammavaṭṭapadhānaṃ atthaṃ vatvā puna kilesakammānaṃ vasena ubhayappadhānaṃ atthaṃ vadanto ‘‘nandiyā cā’’tiādimāha. Purimanayeti nandīmūlako kammabhavo nandībhavoti etasmiṃ pakkhe. Nandībhavenāti nandībhavapadena. Tividhakammābhisaṅkhāravasenāti puññābhisaṅkhārādivasena kāyasaṅkhārādivasena ca tippakārassa kammābhisaṅkhārassa [Pg.62] vasena. Saṅkhārakkhandho gahito cetanāpadhānattā saṅkhārakkhandhassa. Saññāviññāṇehīti ‘‘saññāviññāṇasaṅkhayā’’ti evaṃ vuttasaññāviññāṇapadehi. Taṃsampayuttā cāti tena yathāvuttasaṅkhārakkhandhena samaṃ yuttā eva. Dve khandhāti saññāviññāṇakkhandhā.

“以喜为根之有为喜有”(nandībhavo)，这是前一词省略了后一词的用法，犹如“sākabhakkho patthavo”成为“sākapatthavo”一样。首先说明以业轮为主的意义，然后又以烦恼和业两者为主来说明“以及喜”(nandiyā ca)等。在前一种理趣中，是指“以喜为根之业有即是喜有”这一方面。“以喜有”(Nandībhavena)即是以“喜有”一词。“依三种业行”是指依福行、非福行、不动行，或依身行、语行、心行这三类业行。因思(cetanā)为行蕴之主导，故摄取了行蕴。“以想与识”(Saññāviññāṇehi)是指“想、识之数”(saññāviññāṇasaṅkhayā)等所说的想与识二词。“与彼相应”是指与如前所述的行蕴相应。“二蕴”即想蕴和识蕴。

Nanu ettha vedanākkhandho na gahitoti? No na gahitoti dassento ‘‘tehi panā’’tiādimāha. Tīhi khandhehīti saññāsaṅkhāraviññāṇakkhandhehi. Gahitāva avinābhāvato. Na hi vedanārahito koci cittuppādo atthi. Anupādiṇṇakānanti kusalākusalānaṃ. Na hettha kiriyākhandhānaṃ appavatti adhippetā. Appavattivasenāti anuppattidhammatāpattivasena. Nibbattanavasena kammakilesehi upādīyatīti upādi, pañcakkhandhā. Upādino seso upādiseso, saha upādisesenāti saupādisesaṃ. Nibbānaṃ kathitaṃ sakalakammakilesavūpasamatthassa jotitattā. Heṭṭhā dvīhi padehi anupādiṇṇakakkhandhā gahitāti ‘‘vedanāna’’nti ettha upādiṇṇakaggahaṇaṃ yuttanti āha ‘‘upādiṇṇakavedanāna’’nti. Nirodhenāti tappaṭibaddhachandarāganirodhavasena nirujjhanena. Upasamenāti accantūpasamena appavattanena. Evañca katvā ca-saddaggahaṇaṃ samatthitaṃ hoti. Tesanti tassā vedanāya taṃsampayuttānañca tiṇṇaṃ khandhānaṃ. Vatthārammaṇavasenāti vatthubhūtānaṃ channaṃ ārammaṇabhūtānañca sabbesampi upādiṇṇakarūpadhammānaṃ vasena.

“难道此处未包含受蕴吗？”为了显示并非未包含，（论师）说“然彼等”等。“以三蕴”是指以想蕴、行蕴和识蕴。实际上（受蕴）已被包含，因其不可分离。确实，没有任何心识的生起是离受的。“非所取者”是指善与不善法。此处并非意指作用蕴的不转起。“依不转起”是指依于达到不生起的法性。“依生起而被业与烦恼所执取”，故为“所取”(upādi)，即五蕴。所取之剩余为“有余依”(upādiseso)，与有余依俱在为“有余依”(saupādisesaṃ)。说为涅槃，是因为阐明了平息一切业与烦恼的意义。因前二词已摄非所取蕴，故于“受”一词处，应取为“所取受”方为妥当，故说“所取受”。“以灭”是指因与彼相连的欲贪之灭而息灭。“以寂静”是指以究竟寂静、不转起。如是，“且”(ca)字之义亦得以成立。“彼等”是指彼受及与其相应的三个蕴。“依所依与所缘”是指依作为所依的六处以及作为所缘的一切所取色法。

Kasmā pana heṭṭhā cattāro arūpakkhandhāyeva vuttā, rūpakkhandho na gahitoti? Visesabhāvato. Saupādisesanibbānappattiyañhi upādiṇṇakarūpadhammānaṃ viya anupādiṇṇakarūpadhammānaṃ appavattiyeva natthi. Dutiyanayeti nandiyā ca bhavassa cāti etamhi pakkhe. Nandiggahaṇena saṅkhārakkhandho gahito taṃsahacaraṇato. Upapattibhavasaṅkhāto rūpakkhandhoti upādiṇṇakarūpadhammameva vadati. Taggahaṇeneva ca tannimittakāni utuāhārajāni, viññāṇaggahaṇena cittajānīti catusantatirūpassapettha gahitatā veditabbā. Saññādīhīti saññāviññāṇavedanāgahaṇehi tayo khandhā gahitā, tañca kho upādiṇṇā anupādiṇṇāti vibhāgaṃ akatvā avisesato. Avisesena hi pañcannaṃ khandhānaṃ appavatti nibbānaṃ. Tenāha ‘‘evaṃ…pe… nibbānaṃ kathitaṃ hotī’’ti. ‘‘Nibbāna’’nti hi idha amatamahānibbānaṃ adhippetaṃ. Imameva ca nayanti idaṃ yathāvuttaṃ dutiyameva. Cattāro [Pg.63] mahānikāye dhāretīti catunikāyiko. Bhaṇḍikanāmako thero bhaṇḍikatthero. Itīti vuttappakāraparāmasanaṃ. Nibbānavasenevāti paṭhamanaye saupādisesanibbānassa anupādisesanibbānassa ca, dutiye pana ‘‘amatamahānibbānassā’’ti sabbathāpi nibbānasseva vasena bhagavā desanaṃ niṭṭhapesi samāpesīti.

“然则为何先前仅说四无色蕴，而未包含色蕴呢？”（答：）“因其特殊性。”证得有余依涅槃时，非所取色法不像所取色法那样会停止生起。在第二种理趣中，即“喜与有”这一方面。“以喜”一词，因其相俱行而摄取了行蕴。“名为‘生有’的色蕴”仅指所取色法。应知，以彼（业生色）为摄取，即摄取了由时节、食素所生色；以识为摄取，即摄取了心生色，如是已摄取四种相续之色。“以想等”即以想、识、受摄取了三蕴，且不作所取、非所取之分别，乃是无差别而言。确实，五蕴的无差别不转起即是涅槃。故说：“如是……说为涅槃”。此处的“涅槃”意指不死大涅槃。“此理趣”即是如前所述的第二种理趣。能受持四部《尼迦耶》(Nikāya)者为“四部师”(catunikāyiko)。名为槃提迦(Bhaṇḍika)的长老为槃提迦长老。“如是”(iti)是指前述的方式。“仅依涅槃”是指：在第一种理趣中，依有余依涅槃与无余依涅槃；在第二种理趣中，则依“不死大涅槃”，世尊(bhagavā)总是依于涅槃而结束并圆满其说法。

Nimokkhasuttavaṇṇanā niṭṭhitā.

《解脱经》释义终。

3. Upanīyasuttavaṇṇanā

3. 趋近经释义

3. Anekatthattā dhātusaddānaṃ upasaggavasena atthavisesavācako hotīti āha ‘‘upanīyatīti parikkhīyati nirujjhatī’’ti. Vinassatīti attho. Upanīyatīti vā saraseneva jīvitassa maraṇūpagamanaṃ vuttanti āha – ‘‘upagacchati vā, anupubbena maraṇaṃ upetīti attho’’ti. Kāmañcettha ‘‘upanīyatī’’ti padaṃ apākaṭakammavisesaṃ vuttaṃ. Yathā pana ‘‘sabbaṃ ārogyaṃ byādhipariyosānaṃ, sabbaṃ yobbanaṃ jarāpariyosānaṃ, sabbaṃ jīvitaṃ maraṇapariyosāna’’nti, ‘‘upanīyati jīvita’’nti vuttattā ‘‘maraṇaṃ upetī’’ti vuttaṃ. Kammakattuvasena hetaṃ vuttaṃ.

3. 因词根(dhātu)有多重含义，故依前缀(upasagga)而有特定意义，所以说“‘趋近’(upanīyati)即是‘衰减’(parikkhīyati)、‘坏灭’(nirujjhati)”。意即“毁坏”(vinassati)。或者说“趋近”，是说生命趋向于死亡，故说“或者‘趋近’(upagacchati)，意即‘次第趋向死亡’”。虽然此处“趋近”一词，其宾语并不明确。但正如所说“一切健康以疾病为终，一切青春以衰老为终，一切生命以死亡为终”，因说了“生命趋近”，故说是“趋向死亡”。这是就宾语的意义而说。

Idāni kammasādhanavasena atthaṃ dassetuṃ ‘‘yathā vā’’tiādi vuttaṃ. Gopālena gogaṇo nīyati yathicchitaṃ ṭhānaṃ. Jīvanti tena sattā, sahajātadhammā vāti jīvitaṃ, tadeva tesaṃ anupālane ādhipaccasabbhāvato indriyanti āha ‘‘jīvitanti jīvitindriya’’nti parittanti ittaraṃ. Tenāha ‘‘thoka’’nti. Pabandhānupacchedassa paccayabhāvo idha jīvitassa maraṇakiccanti adhippetanti āha ‘‘sarasaparittatāya cā’’tiādi. Āyūti ca paramāyu idhādhippetaṃ, tañca ajjakālavasena veditabbaṃ.

现在，为说明其作用成就之义，而说“犹如”等。犹如牧牛人将牛群随意地引至所欲之处。众生依此而活，或与生俱来的法即是生命(jīvita)，其于守护众生方面具有主导作用，故称为根(indriya)，因此说“生命即是命根(jīvitindriya)”。“微小”(paritta)即短暂。因此说“少量”(thoka)。此处生命是指延续不中断的条件，而其作用即是趋向死亡，此即其意，所以说“因其如露珠般短暂”等等。此处的寿命(āyu)意指最长寿命，且应依当今时代来理解。

Imasmiñhi buddhuppāde ayaṃ kathāti jīvitassa atiittarabhāvadīpanaparā ayaṃ desanā. Jīvitindriyavasena jīvitakkhayaṃ niyamento ‘‘ekacittappavattimattoyevā’’ti āha, ekassa cittuppādassa pavattikkhaṇamatto evāti attho. Idāni tamatthaṃ upamāya vibhāvetuṃ ‘‘yathā nāmā’’tiādi vuttaṃ. Tattha pavattamānanti nemirathīsā vattantī ekeneva nemippadesena [Pg.64] pavattati ekasmiṃ khaṇeti adhippāyo. ‘‘Ekeneva tiṭṭhatī’’ti etthāpi eseva nayo. Ekacittakkhaṇikanti ekacittakkhaṇamattavantaṃ. Tasmiṃ citteti tasmiṃ yasmiṃ kismiñci ekasmiṃ citte. Niruddhamatteti niruddhabhāvappattamatte. Niruddhoti vuccatīti matoti vuccati taṃsamaṅgī satto paramatthato. Avisesaviduno pana aviññāyamānantarena anusandhānassa niruddhanaṃ nirodhaṃ sallakkhenti. Yathāvuttamatthaṃ suttena vibhāvetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Tena tīsupi kālesu sattānaṃ paramatthato jīvanaṃ maraṇaṃ cittakkhaṇavasenevāti dasseti.

在此佛陀出世时，此教说旨在阐明生命之极其短暂。依命根(jīvitindriya)而论，其将生命之坏灭定义为“仅一心识生起而已”，意即仅一个心生起(cittuppāda)的生起刹那。为以譬喻阐明此义，而说“譬如”等。其中“运转时”，意指车轮转动时，于一刹那，仅以轮缘(nemi)之一点而转。“仅以一点停留”于此亦同此理。“一心识刹那”(ekacittakkhaṇika)即仅具一心识刹那之量。“于彼心识”即于任何一个心识中。“刚灭尽”即刚达到灭尽的状态。所谓“已灭”即是所谓“已死”，从胜义(paramattha)上说，具足此（灭）的众生即是已死。然而，不了知差别者，则将那不被了知的、无间相续的灭尽，视为寂灭。为以经文阐明上述之义，而说“如所说”等。由此显示，于三时中，众生在胜义上的生与死，皆依心识刹那而已。

Jīvitanti jīvitindriyaṃ. Attabhāvoti jīvitavedanāviññāṇāni ṭhapetvā avasiṭṭhadhammā adhippetā. Sukhadukkhāti sukhadukkhā vedanā, upekkhāpi idha sukhadukkhāsveva antogadhā iṭṭhāniṭṭhabhāvato. Kevalāti attanā, niccabhāvena vā avomissā. Ekacittasamāyuttāti ekakena cittena sahitā. Lahuso vattate khaṇoti vuttanayena ekacittakkhaṇikatāya lahuko atiittaro jīvitādīnaṃ khaṇo vattati.

生命(jīvita)即命根(jīvitindriya)。自体(attabhāva)意指除去生命、受(vedanā)、识(viññāṇa)之后的其余诸法。苦乐(sukhadukkha)指苦受与乐受，此中舍受(upekkhā)亦因其悦意与不悦意之性而包含于苦乐之内。纯粹(kevala)指其自身，或指其不与恒常性相混杂。与一心相应(ekacittasamāyutta)指与一个心识相应。如前所述“刹那迅速流逝”，因其为一心识刹那之故，生命等的刹那流逝得极为迅速且短暂。

Ye niruddhā marantassāti cavantassa sattassa cutito uddhaṃ niruddhāti vattabbā ye khandhā. Tiṭṭhamānassa vā idhāti ye vā idha pavattiyaṃ tiṭṭhamānassa dharantassa bhaṅgappattiyā niruddhā khandhā, sabbepi sadisā te sabbepi ekasadisā gatā atthaṅgatā appaṭisandhiyā puna āgantvā paṭisandhānābhāvena vigatā. Yathā hi cutikhandhā na nibbattanti, evaṃ tato pubbepi khandhā. Tasmā ekacittakkhaṇikaṃ sattānaṃ jīvitanti adhippāyo.

“于临死者已灭”者，是指于正在命终的众生，其死后被称为已灭的诸蕴。或“于存续者”，是指于此生中存续、住立者，其达到坏灭时已灭的诸蕴。彼等一切皆是相似的，一切皆是同类的，皆已逝去、消失，因不再有结生(paṭisandhi)而不再回来，因无相续而消逝。诚如死亡时的诸蕴不再生起，此前的诸蕴亦复如是。是故，其意为：众生之生命仅为一心识刹那。

Anibbattena na jātoti anuppannena cittena jāto na hoti ‘‘anāgate cittakkhaṇe na jīvittha na jīvati jīvissatī’’ti vattabbato. Paccuppannena vattamānena cittena jīvati jīvamāno nāma hoti, na jīvittha na jīvissati. Cittabhaṅgā mato lokoti cuticittassa viya sabbassapi tassa tassa cittassa bhaṅgappattiyā ayaṃ loko paramatthato mato nāma hoti ‘‘atīte cittakkhaṇe jīvittha na jīvati na jīvissatī’’ti vattabbato, niruddhassa appaṭisandhikattā. Evaṃ santepi paññatti paramatthiyā, yāyaṃ taṃ taṃ pavattaṃ cittaṃ upādāya ‘‘tisso jīvati, phusso jīvatī’’ti vacanappavattiyā [Pg.65] visayabhūtā santānapaññatti, sā ettha paramatthiyā paramatthabhūtā. Tathā hi vuttaṃ ‘‘nāmagottaṃ na jīratī’’ti (saṃ. ni. 1.76).

“不以未生而生”者，谓不以未生起之心而生，因可说：“于未来心识刹那，不曾活、不现活、亦不当活。”以现在转起之心而活，方名为“活着”，非曾活，亦非当活。“心坏则世间死”者，犹如死亡心(cuticitta)，每一心识达到坏灭时，此世间从胜义(paramattha)上说即名为死，因可说：“于过去心识刹那，曾活过，不现活，亦不当活”，以其已灭而无结生故。即便如此，仍有胜义之施设(paññatti)。即依于彼彼生起之心，而有“帝沙（Tissa）活着”、“富沙(Phussa)活着”等言说，其所缘即是相续施设(santānapaññatti)。于此，此施设乃是胜义的，是究竟真实。诚如所说：“名姓不衰老”(saṃ. ni. 1.76)。

Na santi tāṇāti jaraṃ upagatassa tato taṃnimittaṃ yaṃ vā pāpakārino pāpakammānaṃ upaṭṭhānavasena puññakārino piyavippayogavasena cittadukkhaṃ ubhayesampi bandhanacchedanādivasena vitujjamānaṃ anappakaṃ sarīradukkhaṃ sammohappatti ca hoti, tato tāyantā na santi. Tenāha – ‘‘tāṇaṃ leṇaṃ saraṇaṃ bhavituṃ samatthā nāma keci natthī’’ti. Bhāyati etasmāti bhayaṃ, bhayanimittanti āha ‘‘bhayavatthū’’ti. Taggahaṇena ca cittutrāsalakkhaṇaṃ bhayaṃ gahitameva, sati nimitte nemittaṃ santamevāti. Pubbacetananti ekāvajjanavīthiyaṃ nānāvajjanavīthiyaṃ sampavattaṃ upacārajjhānacetanaṃ. Aparacetananti vasībhāvāpādanavasena parato samāpajjanavasena ca pavattaṃ samāpatticetanaṃ. Muñcacetananti vikkhambhanavasena pavattaṃ paṭhamappanācetanaṃ. Kusalajjhānassa vipākajjhāneva labbhamānaṃ sukhaṃ jhānasukhaṃ. Iṭṭhapariyāyo cettha sukha-saddo. Jhāne apekkhā jhānanikanti. Jhānassa assādavasena pavatto lobho jhānassādo. Yena te te brahmāno jhānato vuṭṭhāya ‘‘aho sukhaṃ aho sukha’’nti vācaṃ nicchāresunti. Yathā devā sukhabahulā tihetupaṭisandhikāvāti paṭipajjantā jhānaṃ adhigantuṃ bhabbā, na itareti ‘‘kāmāvacaradevesū’’ti vuttaṃ. Kāmāvacarā ca uparidevā ca kāmāvacaradevāti ekadesasarūpekaseso daṭṭhabbo. Tena manussānampi ekaccānaṃ sabbesampi vā saṅgaho siddho hoti patthanāparikappanāya visayabhāvato. Tenāha ‘‘aho vatime ca…pe… tiṭṭheyyu’’nti. Thullāni phusitāni vipphurāni etthāti thullaphusitako, kālo, deso vā. Tasmiṃ thullaphusitake.

“无有救护”者，谓衰老已至，由此而生诸相；或作恶者因恶业现前，行善者因与爱别离，二者皆有心苦；又因被捆绑、斩断等而遭受无量身苦，并陷入痴迷，故无有能救护者。因此说：“实无有能为救护、庇护、归依者。”“从彼而畏”，故为怖畏(bhaya)。怖畏之因，故说为“怖畏事”(bhayavatthu)。以此之把握，心惊怖相之怖畏即被把握；因存在，果亦必存在。“前思”(pubbacetana)指于单专注心路或多专注心路中转起的近行定思。“后思”(aparacetana)指为得自在及之后入定而转起的等至思。“舍思”(muñcacetana)指以镇伏方式转起的初安止思。于善禅之果报禅中所得之乐，即禅乐(jhānasukha)。此中“乐”(sukha)一词为悦意之同义词。于禅有欲求，即禅定欲(jhānanikanti)。因尝禅味而转起之贪，即禅味贪(jhānassāda)。诸梵天因此从禅定中出定后，会发出“啊，乐哉！啊，乐哉！”之声。犹如多乐之三因结生(tihetupaṭisandhika)天人，修行而能证得禅定，余者则不能，故说“于欲界天中”。应知“欲界天”(kāmāvacaradeva)是“欲界天”与“上界天”之单举同类略(ekadesasarūpekasesa)的用法。因此，亦可成就对部分或全部人类的含摄，因其为愿求与构想之对象故。因此说：“啊，愿彼等……乃至……安住。”“于此有粗、触、动”，故为粗触处(thullaphusitako)，或指时间、地方。于彼粗触处中。

‘‘Puññāni kayirātha sukhāvahānī’’ti vuttattā ‘‘aniyyānikaṃ vaṭṭakathaṃ kathetī’’ti vuttaṃ. Lujjanapalujjanaṭṭhena loko, kilesehi āmasitabbato āmisañcāti lokāmisaṃ. Nippariyāyāmisaṃ pana loke āmisantipi lokāmisaṃ. Pariyāyeti sabhāvato parivattetvā ñāpeti etenāti pariyāyo, leso, kāraṇaṃ vāti āha ‘‘nippariyāyena cattāro paccayā’’ti, vaṭṭassa ekantato bālalokeheva [Pg.66] āmasitabbabhāvato pariyāyāmisatā vuttā. Idha pari..pe… adhippetaṃ vivaṭṭapaṭiyogino icchitattā. Catupaccayāpekkhañhi pahānaṃ. Ekaccassa sakalavaṭṭāpekkhappahānassapi paccayo hotīti ‘‘vaṭṭatiyevā’’ti sāsaṅkaṃ vadati. Vūpasamati ettha sakalavaṭṭadukkhanti santi, asaṅkhatadhātūti āha ‘‘nibbānasaṅkhāta’’nti.

因经说“应作能引乐之福”，故说“说非出离之轮回语”。以毁坏、败坏义，故为世间(loka)；因能为烦恼所触，故亦为诱饵(āmisa)，是为世间诱饵(lokāmisa)。世间中直接的诱饵(nippariyāyāmisa)亦是世间诱饵。“以此可转变而了知”，故为方便(pariyāya)、借口(lesa)或原因(kāraṇa)，因此说“直接而言的四资具”。因轮回完全为愚痴凡夫所触，故说其为方便诱饵。此处……意指，因欲求出离轮回故。舍离实有待于四资具。因其亦为某些人舍离全部轮回之缘，故带疑而说“仅是轮回而已”。“于此，轮回诸苦皆止息”，故为寂静(santi)，即无为界(asaṅkhatadhātu)，因此说“名为涅槃(nibbāna)”。

Upanīyasuttavaṇṇanā niṭṭhitā.

《引近经》释义终。

4. Accentisuttavaṇṇanā

4. 流逝经释义

4. Kālayanti khepentīti kālā. Purebhattādayo hi kālā dhammappavattimattatāya paramatthato avijjamānāpi lokasaṅketamattasiddhā tassāyeva dhammappavattiyā gatagatāya anivattanato taṃ taṃ dhammappavattiṃ khepentā vināsayantā viya sayañca tāhi saddhiṃ accentā viya honti. Tenāha – ‘‘kālo ghasati bhūtāni, sabbāneva sahattanā’’ti (jā. 1.2.190). ‘‘Tarayanti rattiyo’’ti etthāpi vuttanayeneva attho veditabbo. ‘‘Etaṃ bhayaṃ maraṇe pekkhamāno’’ti vuccamānattā puggalaṃ maraṇūpagamanāya tarayantīti attho vutto. Vayoguṇāti ettha koṭṭhāsā guṇā. Titthiyānaṃ hi carimacittena sakalacitte vayasamūhe vayasamaññāti āha – ‘‘paṭhamamajjhimapacchimavayānaṃ guṇā, rāsayoti attho’’ti. Ānisaṃsaṭṭho guṇaṭṭho ‘‘vākaciraṃ nivāsesiṃ, dvādasaguṇamupāgata’’ntiādīsu (bu. vaṃ. 2.30) viya. ‘‘Tandiguṇāhaṃ karissāmi, diguṇaṃ diguṇaṃ vaddheyyā’’ti ca evamādīsu pana tabbhāvavuttiattho guṇaṭṭho.

4. 消磨故名为时。晨斋等时，虽于胜义中不存在，仅是世俗约定，但因法的流转一去不复返，似能消尽彼法的流转，自身也与之俱逝。所以说：“时吞噬众生，连同其自身。”“夜夜催人”于此也应如是理解。因为说“观见于死有此怖”，意思是说夜夜催促个人走向死亡。“年龄之部分”(Vayoguṇā)中，“部分”(guṇā)即是组成部分。外道认为临终的心等同于全部的心，涵盖了寿命的全部阶段，所以称之为寿命的集合。因此说：“初、中、后三个年龄阶段的部分，就是总和的意思。”“部分”(guṇa)作“功德”义，例如“我穿着树皮衣，获得了十二种功德”等；而像“我将做成三倍，愿其倍复倍增”等例子中，“部分”(guṇa)则表示“倍数”之义。

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

Guṇena nāmamuddheyyaṃ, api nāma sahassato’’ti. (dha. sa. aṭṭha. 1313;

udā. 53;

paṭi. ma. aṭṭha. 1.1.76) –

名号无量数，具德大仙尊；随德立嘉名，乃至千名亦然。

Ādīsu pasaṃsaṭṭho guṇaṭṭho daṭṭhabbo. ‘‘Vayoguṇā anupubbaṃ jahantī’’ti ettha attho ‘‘accenti kālā’’ti ettha vuttanayo eva. Paṭhamamajjhimavayāti paṭhamaggahaṇañcettha vayassa gatassa apunarāvattidassanatthaṃ kataṃ. Tenevāha – ‘‘maraṇakkhaṇe pana tayopi vayā jahantevā’’ti.

在这些例子中，“部分”(guṇa)的意义应理解为赞扬。“年龄的各个部分被逐渐舍弃”这句话的意思，与“时光流逝”中所说的道理相同。至于“青年、中年、老年”，此处提及“最初”阶段，是为了表明年龄逝去便无法返回。因此才说：“在死亡的瞬间，这三个阶段都会被舍弃”。

Ettha [Pg.67] ca pāḷiyaṃ ‘‘accenti kālā’’ti sāmaññato kālassa apagamanaṃ dassitaṃ, puna taṃ visesatopi dassetuṃ itaradvayaṃ vuttaṃ. Aṭṭhakathāyaṃ pana mudindriyassa vasena ‘‘vayoguṇā anupubbaṃ jahantī’’ti vuttaṃ, majjhimindriyassa vasena ‘‘tarayanti rattiyo’’ti vuttanti adhippāyena ‘‘kālāti purebhattādayo kālā’’ti vuttaṃ. Tasmā tattha ādi-saddena pacchābhattapaṭhamayāma-muhuttakālādi-kālakoṭṭhāso eva aṇupabhedo kālavibhāgo gahitoti veditabbo. Sesanti idha dvīsu gāthāsu pacchimaddho. So hi idha atthato adhigatattā anantarasutte ca vuttattā atidisito.

此处巴利文中，“时光流逝”(accenti kālā)一句，概括地显示了时间的流逝；为了进一步具体地显示，又说了其余两句。在义注(aṭṭhakathā)中，则是针对钝根者说“年龄的各个部分被逐渐舍弃”，针对中根者说“夜夜催人”，其意是说“时间是指午前等时”。因此，此处的“等”字，应知已包含了午后、初夜、刹那等时间的细微划分。此处所说的“其余”，是指两首偈颂的后半部分。因为其义在此已可领会，且在紧随的经文中也已述及，故在此仅作引申说明。

Accentisuttavaṇṇanā niṭṭhitā.

《流逝经》释义终。

5. Katichindasuttavaṇṇanā

5. 应断几经释义

5. Chindantoti samucchindanto. Kati chindeyyāti kittake pāpadhamme samucchindeyya, anuppattidhammataṃ pāpeyya. Sesapadesupīti sesesupi dvīsu padesu. Jahanto kati jaheyya, bhāvento kati uttari bhāveyyāti imamatthaṃ ‘‘eseva nayo’’ti iminā atidisati. Catutthapadassa pana attho sarūpeneva dassito. Atthato ekanti bhāvatthato ekaṃ. Yadi evaṃ kimatthaṃ pariyāyantaraṃ gahitanti āha ‘‘gāthābandhassa panā’’tiādi. Atthato ettha punarutti atthevāti āha ‘‘saddapunaruttiṃ vajjayantī’’ti. Saṅgaṃ atikkamayatīti saṅgātigoti āha ‘‘ayamevattho’’ti.

5. “断除”是说彻底断除。“应断除多少？”意即应彻底断除多少恶法，令其达到不生起的状态。其余两句也是如此——舍弃多少？修习多少更上之法？这个意思由“此理亦同”引申说明。而第四句的意义则自行显示。从意义上说，唯一是指从修习的意义上说是唯一的。如果这样，为何要采取另一种说法？回答是：“然而为了偈颂的结构”等等。从意义上说，这里是意义上的重复，所以说“避免词语上的重复”。他超越束缚，故名“超越束缚者”，因此说“这就是意义”。

Oraṃ vuccati kāmadhātu, paṭisandhiyā paccayabhāvena tañca bhajantīti orambhāgiyāni. Tattha ca kammaṃ tabbipākaṃ satte dukkhaṃ, kammunā vipākaṃ, sattena dukkhaṃ saṃyojentīti saṃyojanāni, sakkāyadiṭṭhi-vicikicchā-sīlabbataparāmāsa-kāmarāga-paṭighā. Uddhaṃ vuccati catasso arūpadhātuyo, vuttanayena taṃ bhajantīti uddhambhāgiyāni, saṃyojanāni rūpārūparāgamānuddhaccāvijjā. Āropitavacanānurūpeneva evamāhāti ‘‘pañca chinde pañca jahe’’ti evaṃ kathesi tassā devatāya sukhaggahaṇatthaṃ. Na kevalaṃ tāya devatāya vuttavacanānurūpato eva, atha kho tesu saṃyojanesu [Pg.68] vattabbākāratopīti dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Tena orambhāgiyasaṃyojanāni nāma garūni ducchedāni gāḷhabandhanabhāvato, tasmā tāni sandhāya ‘‘pañca chinde’’ti vuttaṃ.

“下”(Oraṃ)被称为欲界，因作为再生的条件而与之相应，故称“下分”(orambhāgiyāni)。又，因其连结业与果报、众生与苦，故名“结”(saṃyojanāni)，即：有身见(sakkāyadiṭṭhi)、疑(vicikicchā)、戒禁取(sīlabbataparāmāsa)、欲贪(kāmarāga)、瞋恚(paṭighā)。“上”(Uddhaṃ)被称为四无色界，依前述之理，与之相应的为“上分结”(uddhambhāgiyāni)，即：色贪(rūparāga)、无色贪(arūparāga)、慢(māna)、掉举(uddhacca)、无明(avijjā)。为了使那位天女容易理解，他便顺着她的话说：“断除五种，舍弃五种。”这样说不仅是顺应那位天女的话，也是为了显示对这些结应有的说法，所以才说了“或者”等等。因此，下分结沉重、难断，因其束缚坚固，故针对它们说“断除五种”。

Uddhambhāgiyasaṃyojanāni pana lahūni succhedāni heṭṭhā pavattitānukkamena bhāvanānayena pahātabbato, tasmā tāni sandhāya ‘‘pañca jahe’’ti vuttaṃ. Tenāha ‘‘pādesu baddhapāsasakuṇo viyā’’tiādi. Visesanti bhāvanānaṃ visesaṃ vipassanābhāvanaṃ bhāvento uppādento vipaccento vaḍḍhento ca. Saṃsārapaṅke sañjanaṭṭhena rāgo eva saṅgo ‘‘rāgasaṅgo’’. Esa nayo sesesupi. Yasmā ettha rāga-moha-diṭṭhi-tabbhāgiyasakkāyadiṭṭhi-sīlabbataparāmāsa-kāmarāgāvijjā atthato oghā eva, itare tadekaṭṭhā, tasmā bhagavā saṃyojanappahānasaṅgātikkamehi oghataraṇaṃ kathesi. Lokiyalokuttarāni kathitāni ‘‘bhāvaye’’ti pubbabhāgāya maggabhāvanāya adhippetattā.

至于上分结，因其轻微易断，应通过按照由下而上的顺序修习来断除，故说“舍弃五种”。所以说“犹如脚上系着绳索的鸟”等等。“殊胜”是指修习的殊胜，即修习、生起、成熟、增长观(vipassanā)修习。由于贪爱在轮回泥沼中具有缠结的性质，所以贪爱就是系缚，称为“贪系缚”。这个方法也适用于其余的（执着）。因为在这里，贪、痴、邪见、与其相应的有身见、戒禁取、欲贪、无明，实际上就是瀑流；其他的与它们属于同一类，因此世尊(bhagavā)以断除结、超越系缚来说明渡过瀑流。世间与出世间（的修习）已然宣说，因为“应修习”(bhāvaye)意指前行部分的道之修习。

Katichindasuttavaṇṇanā niṭṭhitā.

《应断几经》释义终。

6. Jāgarasuttavaṇṇanā

6. 觉醒经释义

6. Jāgaratanti anādare sāmivacanaṃ. Tenāha ‘‘indriyesu jāgarantesū’’ti. ‘‘Vissajjanagāthāyaṃ panā’’ti imassa padassa ‘‘ayamattho veditabbo’’ti iminā sambandho. Pucchāgāthāya pana attho imināva nayena viññāyatīti adhippāyo. Pañca jāgarataṃ suttāti ettha ‘‘suttā’’ti padaṃ apekkhitvā pañcāti paccattavacanaṃ ‘‘jāgarata’’nti padaṃ apekkhitvā sāmivasena pariṇāmetabbaṃ ‘‘pañcannaṃ jāgarata’’nti. Tenāha – ‘‘pañcasu indriyesu jāgarantesū’’ti, jāgarantesu baddhābhāvena sakiccappasutatāya sakiccasamatthatāya cāti attho. Sottaṃva suttā pamādaniddābhāvato. Tameva suttabhāvaṃ puggalādhiṭṭhānāya kathāya dassetuṃ ‘‘kasmā’’tiādi vuttaṃ. Pamajjati, pamādo vā etassa atthīti pamādo, tassa bhāvo pamādatā, tāya, pamattabhāvenāti attho.

6. “于觉醒者中”(Jāgarataṃ)是作无关涉义的属格。因此说“于诸根觉醒时”。“在回答偈中”这个词与“当知此义”相关联。问偈的意义也应当用同样的方式理解，这是其意趣。在“五者于觉醒者中沉睡”(Pañca jāgarataṃ suttā)一句中，“五”(pañca)是相对于“沉睡”(suttā)的主格；而“觉醒者”(jāgarataṃ)一词，则应转为与“五者”(pañcannaṃ)相应的属格，即“五者于觉醒者中”。因此说：“于五根觉醒时”，其义是：于诸根觉醒时，因无束缚，故能专注于并胜任其各自之事。“沉睡”(suttā)是指因无放逸之睡眠。为以个人的说法来显示此“沉睡”的状态，故说“为何”等。“放逸”(pamajjati)，或“彼有放逸”，故为“放逸者”(pamādo)，其状态为“放逸性”(pamādatā)，即“以放逸的状态”之义。

Evaṃ [Pg.69] gāthāya paṭhamassa pādassa atthaṃ vatvā dutiyassa vattuṃ ‘‘evaṃ suttesū’’tiādi vuttaṃ. Tassattho vuttanayena veditabbo. Yasmā appahīnasupanakiriyāvasena sanīvaraṇassa puggalassa anuppannarāgarajādayo uppajjanti, uppannā pavaḍḍhanti, tasmā vuttaṃ ‘‘nīvaraṇeheva kilesarajaṃ ādiyatī’’ti. Tenevāha ‘‘purimā’’tiādi. Purimānaṃ pacchimānaṃ aparāparuppattiyā paccayabhāvo hettha ādiyanaṃ. Pañcahi indriyehi parisujjhatīti maggapariyāpannehi saddhādīhi pañcahi indriyehi sakalasaṃkilesato visujjhati. Paññindriyameva hi anaññātaññassāmītindriyādīni, itarāni ca anvayānīti.

如是说完偈颂第一句的含义后，为说第二句，故说“如是经中”等。其义应依已说之理而知。因为有盖的个人(puggala)，由于未断除潜伏作用，未生的贪尘等生起，已生的则增长，故说“由诸盖而取烦恼尘”。因此说“先前”等。此处的“取”(ādiyanaṃ)，即是前法为后法、后后法生起之缘的状态。“以五根清净”，是指以入于道中的信等五根，从一切杂染中清净。慧根即是未知当知根(anaññātaññassāmītindriya)等，其余诸根则随顺于它。

Jāgarasuttavaṇṇanā niṭṭhitā.

《觉醒经》释义终。

7. Appaṭividitasuttavaṇṇanā

7. 未通达经释义

7. Pavattinivattitadubhayahetuvibhāgassa dhammassapi catusaccantogadhattā āha ‘‘dhammāti catusaccadhammā’’ti. Cattāripi hi ariyasaccāni catusaccantogadhāni. Appaṭividdhāti pariññābhisamayādivasena anabhisamitā. Diṭṭhigatavādesūti diṭṭhigatasaññitesu vādesu. Diṭṭhigatehi te pavattitā. Ito paresanti ito sāsanikehi paresaṃ aññesaṃ. Dhammatāyāti sabhāvena, sayamevāti attho. Gacchantīti pavattanti diṭṭhivādaṃ paggayha tiṭṭhanti. Parenāti diṭṭhigatikena. Nīyantīti diṭṭhivādasaṅgaṇhane uyyojīyanti. Tenāha ‘‘tatthā’’tiādi. Pabujjhitunti pamādaniddāya paṭibujjhituṃ. Paṭipadā yathādesitassa dhammassa kathitatāya, paṭibujjhituṃ yoniso pavattiyamānattā bhaddikā.

7. 由于分别流转与还灭二因之法亦包含于四谛中，故说“法者，四谛法也”。诚然，四圣谛皆包含于四谛法中。“未通达”，即未以遍知、现观等方式证悟。“于诸邪见论中”，即于被称为邪见之论中，彼等由邪见而起。“于此外者”，即于此教法外之其他（宗派）。“法尔”，即自性，意为自然而然。“行”，即行持，执持邪见而住。“为他”，即为持邪见者。“所引”，即被驱入邪见之聚中。因此说“于彼”等。“觉醒”，即从放逸之眠中觉醒。行道是善妙的，因为法已被如实宣说，且行者为觉醒而如理行持。

Hetunāti ñāyena. Kāraṇenāti catusaccānaṃ sambodhayuttiyā. Hatthatale āmalakaṃ viya sabbaṃ ñeyyaṃ jānātīti sabbaññū, teneva sabbaññutābhisambodhena buddhoti sabbaññubuddho. Paccekaṃ parehi asādhāraṇatāya visuṃ sayambhuñāṇena saccāni buddhavāti paccekabuddho. Paropadesena catusaccaṃ bujjhatīti catusaccabuddho. Tathā hi so sayambhutāya abhāvato kevalaṃ catusaccabuddhoti vuccati. Sutena sutamayañāṇena khandhādibhedaṃ ñeyyaṃ buddhavāti sutabuddho. Sabbaññubuddhapaccekabuddhe [Pg.70] ṭhapetvā avasesā aggasāvakamahāsāvakāpi pakatisāvakāpi vītarāgā avasesā khīṇāsavā. Tayopi purimā vaṭṭanti sambuddhātiādivacanato. Sannivasati etenāti sannivāso, caritaṃ. Lokassa sannivāso lokasannivāso, tasmiṃ. Kāyaduccaritādibhede visame. Satisammosena visame vā sattanikāye. So hi visamayogato visamo. Rāgavisamādike visame vā kilesajāte. Taṃ visamaṃ pahāya taṃ visamaṃ ajjhupekkhitvā samaṃ sadisaṃ yuttarūpaṃ, purimakehi vā sambuddhehi samaṃ sadisaṃ caranti vattanti.

“因”(hetu)即是正理(ñāya)。“缘”(kāraṇa)即是觉悟四圣谛之理。如掌中庵摩罗果(āmalaka)般了知一切所应知，故名“一切知者”(sabbaññū)；由此以一切知而成正觉，故名“一切知佛”(sabbaññubuddho)。以不共他人的自证智，独自觉悟诸谛，故名“独觉佛”(paccekabuddho)。依他人教导而觉悟四谛，故名“四谛佛”(catusaccabuddho)。诚然，彼因无自证性，故仅称“四谛佛”。依闻所成慧了知蕴等差别所应知，故名“闻佛”(sutabuddho)。除一切知佛与独觉佛外，其余的上首弟子、大弟子及普通弟子，是其余已离贪的漏尽者。前三者（指三种佛）亦适用，依“正等觉者”等语故。“以此而共住”，故为“共住”(sannivāso)，即行(caritaṃ)。世间之共住为“世间共住”(lokasannivāso)，于其中。于身恶行等差别之不正中。或于因失念而不正的众生群中。彼实因不正相应故为不正。或于贪不正等不正的烦恼类中。舍离彼不正，超越彼不正，而行于平等、相似、适当之道，或如往昔诸佛一般，行于平等、相似之道。

Appaṭividitasuttavaṇṇanā niṭṭhitā.

《未通达经》释义终。

8. Susammuṭṭhasuttavaṇṇanā

8. 极忘失经释义

8. Susammuṭṭhāti suṭṭhu ativiya sammuṭṭhā. Satta sekkhā hi susammusitā vinaṭṭhā. Kathaṃ pana te anadhigatā naṭṭhā nāma hontīti āha ‘‘yathā hī’’tiādi. Adhigatassāti adhigato assa. So vadantoti sambandho. Sesanti ‘‘dhammā’’tiādi. Purimasadisamevāti anantaragāthāya vuttasadisameva.

8. “极忘失”(susammuṭṭhā)，即极度、非常地忘失。七有学实因极忘失而毁坏。然彼等未证得者，如何能名为毁坏耶？故说“譬如”等。“已证得的”，即他已证得。“彼说”，是（与前文）相关。“其余的”，即“诸法”等。“如同前者”，即如同紧接的偈颂所说。

Susammuṭṭhasuttavaṇṇanā niṭṭhitā.

《极忘失经》释义终。

9. Mānakāmasuttavaṇṇanā

9. 慢欲经释义

9. Seyyādibhedaṃ mānaṃ appahāya taṃ paggayha vicaranto kāmento nāma hotīti āha ‘‘mānaṃ kāmentassa icchantassā’’ti. Damati cittaṃ etenāti damo, satisambojjhaṅgādiko samādhipakkhiko damo. Manacchaṭṭhāni indriyāni dametīti damo, indriyasaṃvaro. Kilese dameti pajahatīti damo, paññā. Upavasanavasena kāyakammādiṃ dametīti damo, uposathakammaṃ. Kodhūpanāhamakkhamānādike dameti vinetīti damo, adhivāsanakhanti. Tenevāti ‘‘damo’’ti samādhipakkhikadhammānaṃ eva adhippetattā[Pg.71]. ‘‘Na monaṃ atthī’’ti ca pāṭho. Asamāhitassāti samādhipaṭikkhepo jotito.

9. 不舍“我胜”等种种慢，执持而行者，名为“欲慢者”，故说“于欲慢者，即希求者”。“以此调伏心”，故为“调伏”(damo)，即念觉支等定支分之调伏。“调伏意为第六之诸根”，故为“调伏”，即根律仪。“调伏、断除诸烦恼”，故为“调伏”，即慧。“以持斋而调伏身业等”，故为“调伏”，即布萨(uposatha)业。“调伏、制伏忿、恨、覆、慢等”，故为“调伏”，即忍耐。因此，说“调伏”时，意指的仅是定支分之法。亦有“无有寂默”(na monaṃ atthi)之读法。“于无定者”，是为彰显与定相违之状态。

Maccudheyyassa pārataraṇassa vuccamānattā ‘‘monanti catumaggañāṇa’’nti vuttaṃ. Na hi tato aññena taṃ sambhavati. Jānāti asammohapaṭivedhavasena paṭivijjhatīti attho. Maccu dhīyati etthāti maccudheyyaṃ, khandhapañcakaṃ maraṇadhammattā. Tassevāti maccudheyyasseva. Pāraṃ paratīrabhūtaṃ nibbānaṃ. Tareyyāti ettha taraṇaṃ nāma ariyamaggabyāpāroti āha ‘‘paṭivijjheyya pāpuṇeyyā’’ti. Tathā hi vakkhati ‘‘paṭivedhataraṇaṃ nāma vutta’’nti. ‘‘Na tareyya na paṭivijjheyya na pāpuṇeyya vā’’ti ayamettha pāṭho yutto. Aññathā ‘‘idaṃ vuttaṃ hotī’’tiādivacanaṃ virujjheyya. Eko araññe viharantoti ekākī hutvā araññe viharantoti attho.

因说及渡越死域(maccudheyya)之彼岸，故说“寂默(mona)即四道智”。除此以外，实无他法能成。“知”，意为以无痴之通达而了知。“死安置于此”，故为“死域”，即五蕴，因其有死之法性故。“其”，即死域之。“彼岸”，即为对岸之涅槃(nibbāna)。于“应渡”中，“渡”名为圣道的作用，故说“应通达，应证得”。如（经文）将说：“通达名为渡越”。“不应渡，不应通达，或不应证得”，此读法于此处适合。否则，“此即是说”等语便相矛盾。“独住于林野”，意为独自一人住于林野。

Kāmaṃ heṭṭhimamaggehipi ekaccassa mānassa pahānaṃ labbhati. Aggamaggeneva pana tassa anavasesato pahānanti āha – ‘‘arahattamaggena navavidhamānaṃ pajahitvā’’ti. Upacārasamādhipubbako appanāsamādhīti vuttaṃ ‘‘upacārappanāsamādhīhī’’ti, na upacārasamādhimattena samādhimattaṃ sandhāya paccekaṃ vākyaparisamāpanassa ayujjanato. Na hi appanaṃ appattaṃ lokuttarajjhānaṃ atthi. ‘‘Sucetaso’’ti cittassa ñāṇasahitatāya lakkhaṇavacananti āha ‘‘ñāṇasampayuttatāyā’’tiādi. Tathā hi vakkhati ‘‘sucetasoti ettha cittena paññā dassitā’’ti. ‘‘Sabbadhi vippamutto’’ti sabbesu bhavādīsu visaṃsaṭṭhacitto sabbaso khandhādīhi visaṃyutto hotīti vuttaṃ ‘‘sabbesu khandhāyatanādīsu vippamutto hutvā’’ti. Pariññāpaṭivedho sacchikiriyapaṭivedhena vinā natthīti āha ‘‘tebhūmaka…pe… vutta’’nti.

诚然，由下位道亦可断除某些慢，然唯以最上道方能无余断除，故说：“以阿罗汉道断九种慢”。说“以近行定与安止定”，是说以近行定为前导的安止定，而非仅指近行定，也不是意指两者各自独立，因为这样无法单独结束句义。实无未达安止之出世间禅。“善意者”(sucetaso)，是心与智相应的特征词，故说“由与智相应”等。如（经文）将说：“于善意者，此处以心显示慧”。“于一切处解脱”，是说于一切有等中，心不附著，从蕴等中完全解脱，故说“于一切蕴、处等中解脱”。无作证之通达，则无遍知之通达，故说“三地……已说”。

Mānaṃ nissāya duccaritacaraṇato māno nāmāyaṃ sīlabhedano. Tasmāti mānassa sīlapaṭipakkhabhāvato. Iminā paṭipakkhappahānakittanena. Adhicittasikkhā kathitā sarūpato evāti adhippāyo. Ettha cittenāti su-saddena visesitacittena. Tasmāti paññāya dassitattā. Imināti ‘‘sucetaso’’ti iminā padena. Adhisīlasikkhā adhicittasikkhā adhipaññāsikkhāti sīlādīnipi visesetvā vuttāni. Sambhave byabhicāre ca visesanavisesitabbatāti taṃ dassento ‘‘adhisīlañca nāma sīle sati hotī’’tiādiṃ vatvā tadubhayaṃ [Pg.72] vibhāgena dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. Paṭhamanayo saṅkaravasena pavattoti asaṅkaravasena dassetuṃ ‘‘apicā’’tiādinā dutiyanayo vutto. ‘‘Samāpannā’’ti etthāpi ‘‘nibbānaṃ patthayantenā’’ti ānetvā sambandho. Vipassanāya pādakabhāvaṃ anupagatāpi tadatthaṃ nibbattanādivasena samāpannāti ayamattho purimanayato viseso. Adhipaññāya panettha purimanayato viseso natthīti sā anuddhaṭā. Samodhānetvāti pariyāyato sarūpato ca saṅgahetvā. Sakalasāsananti tissannaṃ kathitattā eva sikkhattayasaṅgahaṃ sakalasāsanaṃ kathitaṃ hotīti.

依止傲慢而行恶行，此傲慢即名破戒。因此者，因傲慢与戒相违。以此宣说对治法之断除，意谓增上心学依其自性而被开示。此处“以心”者，谓以“善”字所修饰之心。因此者，因其由慧而开示。此者，谓以此“善心”之语。增上戒学、增上心学、增上慧学，此戒等亦被分别说明。为示其于生起与违犯中之差别，而说“增上戒者，乃于戒存在时有”等，为分别开示二者，故说“因此”等。初说乃杂糅而行，为示不杂糅之法，故以“复次”等说第二法。“已得”者，此处亦应引“愿求涅槃者”而连接。虽未至为观之基础，然为成就彼而生起等，故为“已得”，此义与前说有异。于增上慧，此处与前说无异，故不复述。“总摄”者，谓以别相与自相而摄集。“圆满教法”者，因已说三学，故三学所摄即名圆满教法。

Mānakāmasuttavaṇṇanā niṭṭhitā.

《慢欲经》释义终。

10. Araññasuttavaṇṇanā

10. 阿兰若经释义

10. Santakilesānanti vūpasantakilesapariḷāhānaṃ. Yasmā sīlādiguṇasambhavaṃ tato eva bhayasantañca upādāya paṇḍitā ‘‘santo’’ti vuccanti, tasmā vuttaṃ ‘‘paṇḍitānaṃ vā’’ti. Tenāha ‘‘santo have’’tiādi. Seṭṭhacārīnanti seṭṭhacariyaṃ carantānaṃ. Yasmā puthujjanakalyāṇato paṭṭhāya bhikkhu maggabrahmacariyavāsaṃ vasati nāma, tasmā āha ‘‘maggabrahmacariyavāsaṃ vasantāna’’nti. Ariyānaṃ pana mukhavaṇṇassa pasīdane vattabbameva natthi. Mūlakammaṭṭhānanti pārihāriyakammaṭṭhānaṃ. Visabhāgasantatīti nānārammaṇesu pavattacittasantati. Sā hi vikkhepabyākulatāya appasannā samāhitacittasantatiyā visabhāgasantati. Okkamatīti samādhisabhāgā cittasantati samathavīthiṃ anupavisati. Cittaṃ pasīdatīti kammaṭṭhānanirataṃ bhāvanācittaṃ sandhāyāha, taṃ pasannaṃ hutvā pavattati. Lohitaṃ pasīdatīti cittakālussiyassābhāvato lohitaṃ anāvilaṃ hoti. Parisuddhāni honti kāraṇassa parisuddhabhāvato. Tālaphalamukhassa viya mukhassa vaṇṇo hotīti mukha-saddassa ādimhi pamuttapadena yojetabbo. Evañhi cassa pamuttaggahaṇaṃ samatthitaṃ hoti tālaphalamukhassa vaṇṇasampadāsadisattā. Tibhūmako eva tebhūmako.

10. “烦恼已寂者”，谓烦恼热恼已寂灭者。因由戒等功德而生，且怖畏已息，智者因此被称为“寂静者”，故说“或为智者”。是故说“寂静者实有”等。“最胜行者”，谓行于最胜行者。因从凡夫善人起，比丘即名住于道梵行，故说“住于道梵行者”。至于圣者，其面容之清净则不待言。“根本业处”，谓基础业处。“异分相续”，谓于种种所缘转起之心相续。其因散乱纷扰而不清净，是与已入定之心相续相异之相续。“进入”，谓与定同分之心相续进入止之道。“心清净”，此指专注于业处之修行心，其清净而转起。“血清净”，谓因心无垢，故血不浊。“皆清净”，谓因其因清净故。如多罗果面之色，面色亦然，故“面”字应与句首省略之词相连。如是，“省略”之取义方为合理，因其与多罗果面之色泽圆满相似。“三界”即是三界。

Atītaṃ nānusocanti atītaṃ paccayalābhaṃ lakkhaṇaṃ katvā na socanti na anutthunanti. Jappanataṇhāya vasena na parikappantīti āha ‘‘na patthentī’’ti[Pg.73]. Yena kenacīti itarītarena. Taṅkhaṇe laddhenāti sannidhikāraparibhogābhāvamāha. Tividhenapi kāraṇenāti tippakārena hetunā, tilakkhaṇasantosanimittanti attho.

“不忧于过去”，谓不以过去之缘得为相而忧，而不哀叹。因言谈之爱而不起分别，故说“不希求”。“以任何”，谓以此或彼。“以刹那所得”，此说无积蓄而受用。“以三因”，谓以三方式为因，义为以三相知足为标志。

Vināsanti vināsanahetuṃ. Vinassanti etehīti vināso, lobhadosā tadekaṭṭhā ca pāpadhammā. Arūpakāyassa viya rūpakāyassapi visesato sukkhabhāvakāraṇanti āha ‘‘etena kāraṇadvayenā’’ti. Lutoti lūno.

“毁灭”，谓毁灭之因。“因此等而毁灭”，故为毁灭，即贪、瞋及与彼同处之恶法。如无色身，色身亦特为干枯之因，故说“以此二因”。“已断”，谓已被断者。

Araññasuttavaṇṇanā niṭṭhitā.

《阿兰若经》释义终。

Naḷavaggavaṇṇanā niṭṭhitā.

《芦苇品》释义终。

2. Nandanavaggo

2. 难陀品

1. Nandanasuttavaṇṇanā

1. 难陀经释义

11. ‘‘Tatra bhagavā’’ti vutte na tathā byañjanānaṃ siliṭṭhatā, yathā ‘‘tatra kho bhagavā’’ti vutteti āha ‘‘byañjanasiliṭṭhatāvasenā’’ti. Parisajeṭṭhaketi parisāya jeṭṭhake, ye tassā desanāya visesato bhājanabhūtā. Parisajeṭṭhake bhikkhūti catuparisajeṭṭhake bhikkhū. Catunnaṃ hi parisānaṃ jeṭṭhā bhikkhuparisā paṭhamuppannattā. Āmantesīti sambodhesi, sambodhanañca jānāpananti āha ‘‘jānāpesī’’ti. Bhadanteti garugāravasappatissavavacanametaṃ, atthato pana bhadanteti bhaddaṃ tava hotu attano niṭṭhānapariyosānattā paresañca santatāvahattā. Bhagavato paccassosunti ettha bhagavatoti sāmivacanaṃ āmantanameva sambandhiatthapadaṃ apekkhatīti adhippāyenāha ‘‘bhagavato vacanaṃ patiassosu’’nti. Bhagavatoti pana idaṃ patissavanasambandhena sampadānavacanaṃ yathā ‘‘devadattassa paṭissuṇātī’’ti. Yaṃ panettha vattabbaṃ, taṃ nidānavaggassa ādisuttavaṇṇanāyaṃ āgamissati.

11. 若说“彼时，世尊”，其文句之流畅不如说“尔时，世尊”，故说“为文句流畅故”。“众中上首”，谓众中之上首，其于此教说特为法器。“众中上首比丘”，谓四众中之上首比丘。于四众中，比丘众因最先成立而为上首。“告”，谓令知；令知者，使之了知，故说“使之了知”。“尊者”，此乃尊重、恭敬、顺从之语。其义为“愿汝吉祥”，因其能令自身究竟圆满，亦能为他人带来相续。“闻世尊教”，此处“世尊”为属格，与所呼之词相关，意谓“闻世尊之语”。然“世尊”一词，此处与“闻”相关，为与格，如“听许提婆达多”。此处所应说者，将于《因缘品》初经之释义中述及。

Tāvatiṃsakāyoti tāvatiṃsasaññito devanikāyo. Dutiyadevalokoti chasu kāmalokesu dutiyo devaloko. Tettiṃsa janā sahapuññakārino tattha uppannā, taṃsahacaritaṭṭhānaṃ tāvatiṃsaṃ[Pg.74], tannivāsinopi tāvatiṃsanāmakā sahacaraṇañāyenāti āha ‘‘maghena māṇavenā’’tiādi. Ayaṃ pana kecivādo byāpanno hotīti taṃ arocentena ‘‘vadantī’’ti vuttaṃ. Byāpannataṃ dassento ‘‘yasmā panā’’tiādimāha. Tathā hi vakkhati ‘‘evaṃ hi niddosaṃ padaṃ hotī’’ti. Nāmapaṇṇattiyevāti atthanirapekkhattā niruḷhasamaññā eva.

“三十三天身”，谓名为三十三之天众。“第二天界”，谓六欲界中之第二天界。有三十三人为共行福者，生于彼处，其共住之处为三十三天(Tāvatiṃsa)，其居住者亦因共住之故而名三十三天，故说“与摩伽童子(Magha Māṇava)”等。然此说有误，为示不赞同，故说“有说”。为示其误，故说“然因为”等。如后将说：“如是，则文句无过”。“仅是名言”，谓不依于义，仅是世俗之称谓。

Taṃ vananti taṃ upavanaṃ. Paviṭṭhe paviṭṭhe dukkhappattepi attano sampattiyā nandayati, pageva adukkhappatteti dassetuṃ ‘‘pañcasu hī’’tiādi vuttaṃ. Pavesitānanti pakoṭṭhavārena pavesitānampīti adhippāyo. Cavanakāleyeva thokaṃ dissamānavikārā hutvā cavanti, te sandhāya ‘‘himapiṇḍo viya vilīyantī’’ti vuttaṃ. Ye pana adissamānavikārā sahasā antaradhāyanti, te sandhāya ‘‘dīpasikhā viya vijjhāyantī’’ti vuttanti vadanti. Nandayati pakatiyā somanassitaṃ domanassitañca. Nandaneti evaṃanvatthanāmake uyyāne. Parivutāti ‘‘devatā’’ti vacanaṃ upādāya itthiliṅgavasena vuttaṃ. Devaputto hi so.

“彼林”，谓彼苑林。即使已入而遭苦者，亦能因其所有而欢喜，何况未遭苦者？为示此义，故说“于五”等。“被引入者”，意谓亦指由门楼被引入者。于命终时，现微变而逝者，针对此等，故说“如雪团消融”。而现不变而忽没者，针对此等，有说为“如灯焰熄灭”。“令喜”，谓令本性喜悦者与忧恼者皆喜。“于欢喜园”，谓于名实相符之园林。“被围绕”，因依“天女”一词，故用女性语态。彼实为天子。

Divi bhavattā dibbāti āha ‘‘devaloke nibbattehī’’ti. Kāmetabbatāya kāmabandhanehi, tathā aññamaññaṃ asaṃkiṇṇasabhāvatāya kāmakoṭṭhāsehi. Upetāti upagatā samannāgatā. Paricārayamānāti pariramamānā. Idañhi padaṃ apekkhitvā ‘‘kāmaguṇehī’’ti kattari karaṇavacanaṃ, purimāni apekkhitvā sahayoge. Ramamānā carantīti katvā vuttaṃ ‘‘ramamānā’’ti. Paricārayamānāti vā parito samantato cārayamānāti atthoti āha ‘‘indriyāni sañcārayamānā’’ti. Paṭhamanaye hi anubhavanattho paricaraṇasaddo, dutiyanaye parivattanattho. So panāti ‘‘tāyaṃ velāya’’nti vuttakālo. Adhunāti sampati. So vicarīti sambandho. Kāmaguṇehīti hetumhi karaṇavacanaṃ. Ovutoti yathā taṃ na ñāyati, evaṃ pihitacitto. Nivuto pariyonaddhoti tasseva vevacanaṃ. Tenāha ‘‘lokābhibhūto’’ti. Āsabhinti seṭṭhaṃ ‘‘aggohamasmi lokassā’’tiādinā (dī. ni. 2.31; ma. ni. 3.207) bhāsanto bodhisatto viya.

因生于天界，故为“天”(dibba)，即说“生于天界者”。因其可爱，故为欲缚；又因其互不混杂之性，故为欲之部分。“具足”(upeta)即已达、已具。“受用者”(paricārayamāna)即享受者。就此词而言，“以诸欲”(kāmaguṇehi)是作格的具格；就前文而言，是共格。因“享受而行”，故说“享受者”(ramamāna)。或者，“受用者”(paricārayamāna)义为“在周围、普遍地运行”，故说“令诸根运行”。于初义，“受用”(paricaraṇa)一词有体验之义；于次义，有转变之义。“彼”(so pana)即“尔时”所说之时。“如今”(adhunā)即现在。“彼游行”(so vicari)是关联。“以诸欲”(kāmaguṇehi)是因缘义的具格。“被覆”(ovuto)即心被遮蔽，犹如不知彼事。“被覆”(nivuto)、“被缠”(pariyonaddho)是其同义词。故说“为世间所征服”。“如牛王”(āsabhiṃ)即最胜者，犹如菩萨宣说“我为世间最上”等语。

Kevalaṃ [Pg.75] dassanaṃ kimatthiyanti āha – ‘‘ye…pe… vasenā’’ti, tasmiṃ nandanavane avaṭṭhitakāmabhāgānubhavanavasenāti attho. Naradevānanti purisabhūtadevatānaṃ. Tenāha ‘‘devapurisāna’’nti. Appakaṃ adhikaṃ ūnaṃ vā gaṇanūpagaṃ nāma na hotīti ‘‘tikkhattuṃ dasanna’’nti vuttaṃ. ‘‘Tettiṃsāna’’nti hi vattabbe ayaṃ ruḷhī. Parivārasaṅkhātena, na kittisaṅkhātenāti adhippāyo. Sīlācārādiguṇanemittikā hi kitti. ‘‘Tāvatiṃsā devā dīghāyukā vaṇṇavanto sukhabahulā’’ti evamādivacanena yase icchite avisesetvāva ‘‘yasena sampannāna’’nti sakkā vattuṃ.

“仅见何益？”答曰：“彼等……乃至……以……故”，其义为：以在彼欢喜园(nandanavana)中体验不稳定之欲分故。“人天”(naradevānaṃ)即已成人形之天神。故说“天人”(devapurisānaṃ)。因无所谓少、多或不足之计数，故说“十之三倍”。本应说“三十三”(tettiṃsānaṃ)，此乃习语。意指以眷属之数计，非以名声之数计。名声(kitti)实乃以戒行等功德为因。当欲言其声誉时，可以不加分别地，依“三十三天(tāvatiṃsā)长寿、美貌、多乐”等语，而说“具足声誉”。

Ariyasāvikāti sotāpannā. ‘‘Sakadāgāminī’’ti keci. Adhippāyaṃ vivaṭṭetvāti yathā tvaṃ andhabāle maññasi, dhammasabhāvo evaṃ na hotīti tassā devatāya adhippāyaṃ viparivattetvā. Ekantato sukhaṃ nāma nibbānameva. Kāmā hi dukkhā vipariṇāmadhammāti iminā adhippāyena tassā adhippāyaṃ paṭikkhipitvā. Kāmaṃ catutthabhūmakāpi saṅkhārā aniccā eva, te pana sammasanūpagā na hontīti tebhūmakaggahaṇaṃ sammasanayoggena. Hutvāti pubbe avijjamānā paccayasamavāyena bhavitvā uppajjitvā. Etena nesaṃ bhāvabhāgo dassito. Abhāvatthenāti sarasanirodhabhūtena viddhaṃsanabhāvena.

“圣女弟子”(ariyasāvikā)即入流者(sotāpannā)。有人说是“一来者”(sakadāgāminī)。“转变其意”(adhippāyaṃ vivaṭṭetvā)即转变彼天女之意，[令其知]：“如你此愚盲者所想，法性非如是。”究竟之乐实唯涅槃。以“诸欲实苦，是变易法”此意，而驳斥其意。诚然，第四地之诸行(saṅkhārā)亦是无常，然彼等不适于思择，故为配合思择而取三地。“有已”(hutvā)即先前不有，由因缘和合而有、而生起。以此显示其“有”之一分。“以无有义”(abhāvatthena)即以自性息灭、毁坏之性。

Aniccā addhuvā, tato eva ‘‘mayhaṃ ime sukhā’’ti vā na iccāti aniccā. Uppādavayasabhāvāti khaṇe khaṇe uppajjananirujjhanasabhāvā. Tenāha ‘‘uppa…pe… vevacana’’nti. Purimassa vā pacchimaṃ kāraṇavevacananti āha ‘‘yasmā vā’’tiādi. Tadanantarāti tesaṃ uppādavayānaṃ antare. Vemajjhaṭṭhānanti ṭhitikkhaṇaṃ vadati. Ye pana ‘‘saṅkhārānaṃ ṭhiti natthī’’ti vadanti, tesaṃ taṃ micchā. Yathā hi tasseva dhammassa uppādāvatthāya bhinnā bhaṅgāvatthā icchitā, aññathā aññaṃ uppajjati, aññaṃ nirujjhatīti āpajjati, evaṃ uppannassa bhaṅgābhimukhāvatthā icchitabbā, sāva ṭhitikkhaṇo. Na hi uppajjamāno bhijjatīti sakkā viññātunti. Vūpasamasaṅkhātanti accantaṃ vūpasamasaṅkhātaṃ nibbānameva sukhaṃ, na tayā adhippetā kāmāti adhippāyo.

“无常”(aniccā)即不恒(addhuvā)，因此，或因不欲“此等乐为我所有”，故为无常。“生灭为性”即刹那刹那生起、坏灭之性。故说“生……乃至……同义词”。或者，后者是前者的因缘同义词，故说“或因……”等。“于其间”(tadanantara)即于彼等生灭之间。“处中”(vemajjhaṭṭhānaṃ)是说住刹那(ṭhitikkhaṇa)。而彼等说“诸行(saṅkhārānaṃ)无住”者，其说为谬。譬如，就同一法而言，其坏灭位被认为是异于其生起位，否则将导致“一生一灭”之过。如是，已生者应被认为有趋向坏灭之位，彼即是住刹那。实不能知“正生起者即坏灭”。“名为寂止”(vūpasamasaṅkhātaṃ)意指：名为究竟寂止之涅槃方是乐，而非你所意指之诸欲。

Nandanasuttavaṇṇanā niṭṭhitā.

欢喜园经释义终。

2. Nandatisuttavaṇṇanā

2. 欢喜经释义

12. Nandatīti [Pg.76] ettha nandanaṃ sappītikakāmataṇhākiccanti āha – ‘‘tussatī’’ti, tasmā kāmaparitosena haṭṭhatuṭṭho hotīti attho. Puttimāti puttavā. Pahūte cāyaṃ mā-saddoti āha ‘‘bahuputto’’ti. Bahuputtatāgahaṇena idaṃ payojananti dassento ‘‘tassa hī’’tiādimāha. Pūrentīti padaṃ apekkhitvā dhaññassāti sāmivacanaṃ. Iti āhāti imamatthaṃ sandhāyāha, evaṃadhippāyo hutvāti attho. Gosāmikoti gomā. Idhāpi pahūte mā-saddo. Gorasasampattinti gorasehi nipphajjanasampattiṃ. Upadhīti paccattabahuvacanaṃ. Hīti hetuatthe nipāto. Nandayanti pītisomanassaṃ janayantīti nandanā. Kāmaṃ dukkhassa adhiṭṭhānabhāvato nippariyāyato kāmā ‘‘upadhī’’ti vattabbataṃ arahanti, tassā pana devatāya adhippāyavasenāha ‘‘sukhassa adhiṭṭhānabhāvato’’ti. Kilesavatthuhetukattā sesapadadvayassa kiñcāpi sabbaṃ saṃsāradukkhaṃ kilesahetukaṃ, visesato pana pāpadhammā apāyūpapattiṃ nibbattentīti āha – ‘‘kilesāpi apāyadukkhassa adhiṭṭhānabhāvato’’ti. Upasaṃharamānāti upanentā uppādentā. Manussajātikopi dullabhaghāsacchādanatāya dukkhabahulo peto viyāti manussapeto. Manussajātikopi vuttarūpo anatthapātito parehi hiṃsito samāno nerayiko viyāti manussanerayiko.

12. 于此，“喜乐”(nandati)是说，喜乐是带有喜的欲贪之作用，即“满足”(tussati)；是故，其义为因欲之满足而欣喜欢悦。“有子者”(puttimā)即有子。此中“mā”音表众多，故说“多子”(bahuputto)。为示“取多子义有此作用”，故说“彼实……”等。“谷物”(dhaññassa)是属格，与“充满”(pūrenti)一词相关。“如是说”(iti āha)是针对此义而说，其义为“有如是意趣”。“牛主”(gosāmiko)即有牛者(gomā)。此处“mā”音亦表众多。“乳味之成就”(gorasasampattiṃ)即由乳味所成之成就。“依”(upadhi)是复数。“Hi”是因缘义的不变词。因能生喜与悦，故为“喜”(nandanā)。诚然，从究竟义而言，因诸欲是苦之所依，故堪称“依”；然依彼天神之意趣，故说“是乐之所依”。其余二句，虽一切轮回苦皆以烦恼为因，然因诸恶法特别能引生恶趣，故说“烦恼亦是恶趣苦之所依”。“引来”(upasaṃharamānā)即带来、产生。生为人而难得食衣，多诸苦恼，犹如饿鬼，是为“人中饿鬼”(manussapeto)。生为人而如前述，为他所害，遭逢不幸，犹如地狱众生，是为“人中地狱”(manussanerayiko)。

Phalena rukkhato phalaṃ pātento viya. Tatheva navahākārehīti yathā tīsu kālesu nāsamaraṇabhedanavasena puttimā puttanimittaṃ, tatheva gomā gonimittaṃ socati navappakārehi. Pañca kāmaguṇopadhīpi naraṃ socentīti yojanā. Tassāti yo uttari anugijjhati tassa. Kāmayānassāti jātakāmacchandassa. Jantunoti sattassa. Parihāyanti ce vinassanti ce. Sallaviddhovāti sallena viddho viya. Ruppatīti vikāraṃ āpajjati, socatīti attho. Narassa socanā sokaghaṭṭanapaccayo. Upadhayo natthīti kāmaṃ kilesābhisaṅkhārūpadhayo tāva khīṇāsavassa nattheva maggādhigamena nirodhitattā, khandhūpadhayo pana kathanti? Tepi tassa saupādisesakālepi aṭṭhuppattihetubhūtā na santeva, ayañca anupādisesakāle. Tenāha ‘‘so nirupadhi mahākhīṇāsavo’’ti.

犹如以果击树令果落。“如是以九种方式”者，即：譬如有子者(puttimā)因其子于三时中毁坏、死亡、分离而忧，如是有牛者(gomā)亦因其牛而以九种方式忧。应连结为：五欲之依亦令人忧。“彼”(tassa)即彼更贪著者。“欲求者”(kāmayānassa)即已生欲贪者。“有情”(jantuno)即众生。若衰减，则毁坏。“如被箭射中”(sallaviddho)即犹如被箭射中。“恼”(ruppati)即变异，其义为忧。人之忧是愁苦冲击之缘。“无诸依”(upadhayo natthi)者：诚然，漏尽者因已由证道而灭尽，故无欲、烦恼、行等诸依。然蕴依又如何？彼等于其有余依时，亦非作为苦恼生起之因，何况于无余依时。故说：“彼无依，是大漏尽者”。

Nandatisuttavaṇṇanā niṭṭhitā.

欢喜经释义终。

3. Natthiputtasamasuttavaṇṇanā

3. 无等子爱经释义

13. Puttapemaṃ [Pg.77] puttaggahaṇena gahitaṃ uttarapadalopenāti āha ‘‘puttapemasama’’nti. Gosamitanti gohi samaṃ kataṃ. Tenāha ‘‘gohi sama’’nti. Sūriyassa samāti sūriyasamā. Avayavasambandhe cetaṃ sāmivacanaṃ. Avayavo cettha ābhā evāti viññāyati ‘‘anantaraṃ ābhā’’ti vuccamānattāti āha ‘‘sūriyābhāya samā’’tiādi. Mahoghabhāvena saranti savantīti sarā, mahantā jalāsayā. Sabbe te samuddaparamā orimajanehi adiṭṭhaparatīrattā tassa.

13. “爱子之情”(Puttapemaṃ)，是因省略了后半部分而以“子”(putta)一词来表示，因此说“与爱子之情等同”(puttapemasamaṃ)。“与牛相等”(Gosamitaṃ)即与牛等同。因此说“与牛相同”。“与太阳相等”(Sūriyassa samaṃ)即“与太阳等同”(sūriyasamā)。此乃部分关联之属格。此处之部分被理解为光辉，因有“紧接着光辉”之说，故说“与太阳之光辉相同”等。因具大洪流之性而流淌，故称“湖泊”(sarā)，即大水体。所有这些皆以大海为最终归宿，因为此岸之人未曾见过它的彼岸。

Natthi attasamaṃ pemanti gāthāya paṭhamagāthāyaṃ vuttanayena attho veditabbo. Attapemena samaṃ pemaṃ nāma natthīti ayamattho. Anudakakantāre ghammasantāpaṃ asahantiyā aṅke ṭhapitaputtakaṃ kandantaṃ bhūmiyaṃ nipajjāpetvā tassa upari ṭhatvā mataitthivatthunā dīpetabbaṃ. Tenāha – ‘‘mātāpitādayo hi chaḍḍetvāpi puttadhītādayo’’ti. Tathā cāha –

“无爱胜己爱”(Natthi attasamaṃ pemaṃ)，此偈之义，应依首偈所说之方式理解。其义为：没有爱能胜过爱自己。此事应以一位亡故女人的故事来阐明：在无水的荒漠中，她因无法忍受酷热，将哭泣的孩子从膝上置于地上，自己站于其上。因此说：“父母等尚且会舍弃子女。”又如说：

‘‘Sabbā disā anuparigamma cetasā,Nevajjhagā piyataramattanā kvaci;

Evaṃ piyo puthu attā paresaṃ,Tasmā na hiṃse paramattakāmo’’ti. (saṃ. ni. 1.119;

udā. 41;

netti. 113);

以心遍寻一切方，未曾见有胜己爱者；如是，自我是他人之所爱，故欲自爱者不应伤害他人。

Dhaññena samaṃ dhanaṃ nāma natthi, yasmā tappaṭibaddhā āhārūpajīvīnaṃ sattānaṃ jīvitavutti. Tathārūpe kāleti dubbhikkhakāle. Ekadesaṃyeva obhāsantīti ekasmiṃ khaṇe catūsu mahādīpesu obhāsaṃ pharituṃ asamatthattā sūriyassapi, pageva itaresaṃ. Bodhisattassa udayabbayassa ñāṇānubhāvena sakalajātikhettaṃ ekālokaṃ ahosīti āha ‘‘paññā…pe… sakkotī’’ti. Tamaṃ vidhamatīti pubbenivāsañāṇādayo paññā yattha pavattanti, tamanavasesaṃ byāpetvā ekappahārena pavattanato. ‘‘Vuṭṭhiyā pana pavattamānāya yāva ābhassarabhavanā’’ti pacuravasena vuttaṃ.

没有财富能与粮食相比，因为有情众生之生命维系皆依赖于食物，尤其是在饥荒之时。太阳尚且不能于一刹那间遍照四大洲，只能照亮局部，更何况其他光明。菩萨以生灭智之智力，使得所有出生地皆光明一片，故说“智慧……能照耀”。“破除黑暗”(Tamaṃ vidhamatīti)指过去世智等智慧生起之处，能遍除所有黑暗，一次性地照亮。“下雨时，直到光音天”(Vuṭṭhiyā pana pavattamānāya yāva ābhassarabhavanā)是就其普遍性而言。

Natthiputtasamasuttavaṇṇanā niṭṭhitā.

《无子等同经》释义终。

4. Khattiyasuttavaṇṇanā

4. 刹帝利经释义

14. Khettato [Pg.78] vivādā satte tāyatīti khattiyo. Vadati devatā attano ajjhāsayavasena. Dvipadādīnanti ādi-saddena catuppadabhariyaputtā gahitā. Buddhādayoti ādi-saddena ājānīyasussūsabhariyassavaputtā. Dvipadānaṃ seṭṭhoti ettha dvipadānaṃ eva seṭṭhoti nāyaṃ niyamo icchito, seṭṭho evāti pana icchito, tasmā sambuddho dvipadesu aññesu tattha ca uppajjanato seṭṭho eva sabbesampi uttaritarassa abhāvatoti ayamettha attho. Tenāha ‘‘uppajjamāno panesā’’tiādi. Kāraṇākāraṇaṃ ājānātīti ājānīyo. Gaṇhāpethāti yathā udako na temissati, evaṃ vāḷaṃ gaṇhāpetha. ‘‘Asussūsā’’ti keci paṭhanti. Āsuṇamānoti sappaṭissavo hutvā vacanasampaṭicchako.

14. 因田地争执而保护众生者，称为刹帝利。诸天依其意乐而宣说。“双足等”中，“等”字包含四足动物、妻子、儿子。“佛等”中，“等”字包含良马、良象、贤妻、顺从的儿子。“双足中最胜者”，此处之义并非限定为仅是双足中最胜，而是指其本身就是最胜者。因此，正等觉者于双足及其他众生中生起，其本身即是最胜，无有能超越者。因此说“生起时”等等。“明辨因果”者，称为良马。“令其持守”是指，像水无法浸湿一样，令猛兽持守。“不愿听从”，有些人是这样读的。愿意听闻的人，是能够承诺并接受教诲的人。

Khattiyasuttavaṇṇanā niṭṭhitā.

《刹帝利经》释义终。

5. Saṇamānasuttavaṇṇanā

5. 作声经释义

15. Ṭhite majjhanhiketi pubbaddhaṃ nikkhamitvā aparaddhaṃ appatvā ṭhitamajjhanhe. Sannisīvesūti parissamavinodanatthaṃ sabbaso sannisīdantesu. Da-kārassa hi va-kāraṃ katvā niddeso. Tenāha ‘‘sannisinnesu vissamamānesū’’ti. Sabbasattānanti sabbesañca āhārūpajīvitasattānaṃ ghammatāpane santattakāyānaṃ iriyāpathadubbalyakāloti ṭhānādiiriyāpathassa asamatthakālo. Saṇati viyāti saddaṃ karoti viya, yathā taṃ aññampi mahāvanaṃ vakkhamānanayena. Tenāha ‘‘tappaṭibhāgaṃ nāmeta’’nti chiddaveṇupabbānanti randhajātakīcakamahāveḷupabbānaṃ. Dutiyakaṃ sahāyaṃ alabhantī anabhiratiparitassanāya evamāha. Anappakaṃ sukhanti vipulaṃ uḷāraṃ vivekasukhaṃ.

15. 正值中午时分，指前半日已过，后半日未到。为了消除疲劳，大家都聚集坐下。这是将da音转为va音的解释。因此说“在聚集休息的人们中”。一切众生，指所有依靠食物生存的众生，因暑热而身体发热，行动不便之时，是不适合行住坐卧的时候。如在发声，就像其他大森林将要说出什么一样。因此说‘此乃其相似之声’。‘有孔竹节’指有孔的、会发声的大竹节。第二次没有找到同伴，因为不快乐和忧虑而这样说。极大的快乐，指广大殊胜的远离之乐。

Ekavihāratāya suññāgāraṃ paviṭṭhassa. Tena kāyavivekaṃ dasseti. Aniccānupassanādīhi niccasaññādippahānena santacittassa. Tena cittavivekaṃ dasseti. Saṃsāre bhayaṃ ikkhanato bhikkhuno ubhayavivekasampannassa, tato [Pg.79] eva uttariṃ manussadhammato ratiṃ lābhino. Amānusī ratīti bhāvanārati. Puratoti purimabhāge. Pacchatoti pacchimabhāge. Aparoti añño. Puratoti vā anāgate, anāgataṃ ārabbhāti attho. Pacchatoti atīte atītaṃ ārabbha paṭipattiyā vibādhanato. Paroti kodho cittapaṭidussanatāya. Na paroti aparo, lobho, so ce na vijjati. Etena anāgatappajappanāya atītānusocanāya ca abhāvaṃ dasseti. Atīva phāsu bhavatīti nīvaraṇajeṭṭhakassa kāmacchandassa vigamena vikkhambhitanīvaraṇassa jhānassa vasena ativiya phāsuvihāro hoti. Ekassa vasato vaneti taṇhādutiyikābhāvena ekassa araññe vivekavāsaṃ vasato. Sesaṃ tādisamevāti sesamettha yaṃ vattabbaṃ, taṃ paṭhamagāthāyaṃ vuttasadisameva.

独居者进入空屋，这显示了身远离。通过修习无常观等，断除常想等，使心寂静，这显示了心远离。比丘观察轮回的恐怖，具足两种远离，因此超越常人而获得喜乐，这非人喜乐是指修习禅定的喜乐。所谓“前”，是指前面的部分。所谓“后”，是指后面的部分。“他者”，是指其他人。或者，“前”指的是未来，意思是关于未来的。“后”指的是过去，因为过去会妨碍修行。“他者”(paro)指嗔恚，因其污染心意。“非他者”(aparo)指贪欲，若此贪欲不存在。这里显示了没有对未来的妄想，也没有对过去的追悔。因为诸盖之首的贪欲被去除，通过止息诸盖而进入禅定，所以能获得非常安乐的住处。一个人住在森林里，因为没有贪爱作为伴侣，所以能独自在森林里过着远离的生活。其余应说之义，皆与首偈所说类似。

Saṇamānasuttavaṇṇanā niṭṭhitā.

《作声经》释义终。

6. Niddātandīsuttavaṇṇanā

6. 睡眠昏沉经释义

16. Pacchime māse pacchābhattaṃ piṇḍapātappaṭikkanto catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sato sampajānoti ettakaṃ pāṭhaṃ saṅkhipitvā ‘‘niddaṃ okkamitā’’ti vuttaṃ. Kiriyāmayacittehi avomisso bhavaṅgasoto abyākataniddā. Sā hi khīṇāsavānaṃ uppajjanārahā, tassā pubbabhāgāparabhāgesu…pe… uppannaṃ thinamiddhaṃ idhādhippetā niddā, sā akhīṇāsavānaṃ yebhuyyena aniyatakālā, tabbidhuraniyatasabbhāvaṃ dassento ‘‘aticchāta…pe… āgantukaṃ ālasiya’’nti āha. Kāyālasiyapaccayā vīriyassa paṭipakkhabhūtā cattāro akusalakkhandhā tandī nāma. Tandīti sabhāvaniddeso. Tandiyanāti ākāraniṃddeso. Tandīmanatāti tandībhūtacittatā. Ālasyanti alasabhāvāharaṇaṃ. Ālasyāyitattanti alasabhāvappatti. Kāyavijambhanāti kāyassa vināmanā. Akusalapakkhā ukkaṇṭhitatāti akusalapakkhiyā anabhirati. Bhattakilamathoti yathāvuttassa bhattavatthukassa āhārassa vasena sarīre uppajjanakakhedo. Upakkiliṭṭhoti paññāya dubbalīkaraṇena upakkiliṭṭhacitto. Cittassa asamāhitattā nivāritapātubhāvo. Ariyamaggassa jotanaṃ nāma uppajjanamevāti āha ‘‘na jotati[Pg.80], na pātubhavatīti attho’’ti. Na hi ariyamaggo jotiajotināmo pavattati.

16. 最后一个月午后饭食后，结束托钵的比丘铺好四层僧伽梨衣，以右侧卧姿势保持正念正知，经文简略此段后说“已入眠”。这是指不与行作心混合的有分流，属于无记睡眠。这种睡眠只有漏尽者才能生起，其前后阶段……此处特指已生起的昏沉睡眠，这种睡眠对未断烦恼者来说，大多时间不定，为显示其与彼不同之确定自性，故说“过度饥饿……外来懒惰”。由于身体懒惰引发与精进相反的四种不善蕴，称为惛沉。惛沉是自性的描述。惛沉性是其表现形态的描述。惛沉心是具有惛沉特性的心。懒惰是懒惰状态的显现。懒惰性是达到懒惰状态。所谓身体的伸展，即是身体的弯曲。不善方面的厌烦，即属不善法的无兴趣。饮食疲劳是如前所说因食物在身体上产生的疲倦。染污是因智慧减弱而导致的心染污。因心未得定力而障碍其显现。圣道的光明即是其生起，故说“不照耀”，意即“不显现”。因为圣道的运行并非以照耀或不照耀为名。

Maggasahajātavīriyenāti lokiyalokuttaramaggasahajātavīriyena. Missakamaggo hi idha adhippeto. Nīharitvāti nīharaṇahetu. Hetuattho hi ayaṃ tvā-saddo ‘‘paññāya cassa disvā’’tiādīsu (ma. ni. 1.271) viya. Tena ‘‘maggo visujjhatī’’ti vacanaṃ samatthitaṃ hoti. ‘‘Ariyamaggaṃ visujjhatī’’ti keci paṭhanti.

“与道俱生精进”，即与世间、出世间道俱生之精进。此处意指混合道。“拔除”，即拔除之因。此处的“tvā”词是表因之义，如同“以慧见”(paññāya cassa disvā)等句（《中部》1.271）中的用法。因此，“道得清净”的说法才能成立。有人读作“圣道得清净”。

Niddātandīsuttavaṇṇanā niṭṭhitā.

《睡眠昏沉经》释义终。

7. Dukkarasuttavaṇṇanā

7. 苦行经释义

17. Dukkhaṃ titikkhanti duttitikkhaṃ. Tañca dukkhamaṃ dussahanaṃ ārambhavasena dukkaraṃ, anuyuñjanavasena duttitikkhanti. Abyattenāti sāmaññassa upakārānupakāre dhamme jānanasamatthāya veyyattiyasaṅkhātāya paññāya abhāvato na byattena. Tenāha ‘‘bālenā’’ti. Yasmiṃ dhamme sati samaṇoti vuccati, taṃ sāmaññanti āha ‘‘samaṇadhammo’’ti. Imināti ‘‘dukkaraṃ duttitikkhañca, abyattena ca sāmañña’’nti iminā gāthaddhena idaṃ dassetīti idaṃ idāni vuccamānaṃ atthajātaṃ dasseti. Abhidantanti abhibhavanadantaṃ, uparidantanti attho. So hi itaraṃ musalaṃ viya udukkhalaṃ visesato kassaci khādanakāle abhibhuyya vattati. Ādhāyāti nippīḷanavaseneva ṭhapetvā. Tāluṃ āhaccāti tālupadesamāhanitvā viya. Cetasāti kusalacittena. Cittanti akusalacittaṃ. Abhiniggaṇhitvāti yathā atisamudācāro na hoti, evaṃ vibādhanavasena niggahetvā. Āpāṇakoṭikanti pāṇakoṭipariyosānaṃ, parijīvanti attho. Sambādhetīti sambādho, antarāyiko. Bahū parissayāti ayoniso kāmavitakkādivasena.

17. “难忍”(duttitikkhaṃ)，即难以忍受痛苦。那痛苦难以承受，因发起精进而为“难行”(dukkaraṃ)，因持续修习而为“难忍”(duttitikkhaṃ)。“无能者”(abyattena)，即因无智慧——此智慧名为善巧，能了知沙门身份之有益与无益法——故非有能者。因此说“愚者”(bālena)。当具备某种法时，才被称为沙门，此即“沙门性”(sāmañña)，故说“沙门法”(samaṇadhammo)。“以此”，即以此“难行亦难忍，无能沙门性”之半偈，开示如下所说之义。“以齿制”，即压制之齿，意为上齿。它在咀嚼时，能特别地压制住另一颗牙齿，犹如杵之于臼。“置”，即不压迫地安置。“抵上颚”，即如触及上颚之处。“以心”(cetasā)，即以善心。“心”(cittaṃ)，即不善心。“制伏”，即以抑制的方式掌控，使其不至过度。“至命终”(āpāṇakoṭikaṃ)，即生命终结之时，意思是只要一息尚存。“障碍”，即障碍、妨害。“多灾患”，即因不如理作意而生起欲寻等。

Pajjati cittametthāti padaṃ, ārammaṇaṃ. Iriyāpathaṃ eva padaṃ iriyāpathapadaṃ.

心于此行，故为“处”(padaṃ)，即所缘(ārammaṇa)。威仪即是处，是为“威仪处”(iriyāpathapadaṃ)。

Gīvā [Pg.81] cattāro pādāti gīvapañcamāni. Samodahanti vā samodhānahetūti ayamettha atthoti āha – ‘‘samodahitvā vā’’ti, sammā odhāya anto pavesetvāti attho. Sake ārammaṇakapāleti gocarajjhattaṃ vadati. Samodahanti samodahanto. Anissitoti tebhūmakadhammesu kañcipi dhammaṃ taṇhādiṭṭhābhinivesavasena anissito. Avihiṃsamāno vihiṃsānimittānaṃ pajahanena. Ullumpanasabhāvasaṇṭhitenāti sīlabyasanato uddharaṇarūpe saṇṭhitena, karuṇāyuttenāti attho. Tenāha ‘‘kāruññataṃ paṭiccā’’ti.

颈与四足，以颈为第五。“收摄”(samodahanti)或“为收摄故”(samodhānahetu)，此为此处之义，故说“或收摄”(samodahitvā vā)，意即妥善放置、收于内。“于自壳内”(sake kapāle)，是说于自己的行境之内。“收摄”(samodahanti)，即正在收摄。“无所依”(anissito)，即不以贪、见、取着而依于三界中任何一法。“不害”(avihiṃsamāno)，即通过舍离诸害相。“住于救济之性”(ullumpanasabhāvasaṇṭhitena)，即住于从戒难中救拔之相，意为具足悲心。因此说“缘于悲悯”(kāruññataṃ paṭiccā)。

Dukkarasuttavaṇṇanā niṭṭhitā.

《苦行经》释义终。

8. Hirīsuttavaṇṇanā

8. 惭经释义

18. Nisedhetīti nivāreti pavattituṃ na deti. Pucchati devatā. Apaharantoti apanento, yathā sabbena sabbaṃ akkosavatthu na hoti, evaṃ pariharantoti attho. Bujjhati sārathividhaṃ. Attani nipātaṃ na deti, ājānīyo hi yuttaṃ pajānāti. Abhūtena abhūtakkosena parimutto nāma natthi bālānañca janānaṃ parāpavāde yuttapayuttabhāvato. Tenāha bhagavā –

18. “制止”(nisedheti)，即阻止，不令生起。天神提问。“去除”(apaharanto)，即移除，意为避开，以使辱骂之事完全无从发生。“觉知”，即了知车夫之法。不让自己失足，因为良马自知合宜。世上没有能免于不实诽谤的人，因为愚人与凡夫在指责他人时，本就如此行事（不论是否恰当）。因此世尊说：

‘‘Nindanti tuṇhimāsīnaṃ, nindanti bahubhāṇinaṃ;

Mitabhāṇimpi nindanti, natthi loke anindito’’ti. (dha. pa. 227);

“默然静坐，人亦非之；言谈过多，人亦非之；言语适量，人亦非之。世间无人不受非议。”（《法句经》227）

Tanuyāti vā katipayā. Tenāha ‘‘appakā’’ti. Sadā satāti hirinisedhabhāve kāraṇavacanaṃ. Pappuyyāti patvā adhigantvā. Vānato nikkhantattā nibbānaṃ, asaṅkhatadhātu.

“少数”(tanuyā)，或为若干。因此说“少”(appakā)。“常具念”(sadā satā)，此句是说明因有惭而制止的原因。“抵达”(pappuyya)，即到达、证得。因离于“渴爱”(vāna)，故为“涅槃”(nibbānaṃ)，是无为界。

Hirīsuttavaṇṇanā niṭṭhitā.

《惭经》释义终。

9. Kuṭikāsuttavaṇṇanā

9. 孤邸经释义

19. Antoti kucchiabbhantare. Vasanaṭṭhānaṭṭhenāti vasanabhāvena. Kulapaveṇinti kulācāraṃ kulatantiṃ. Santānakaṭṭhenāti kulasantatiyā bandhanabhāvena[Pg.82]. Evaṃ sabbapadehi pucchitatthassa anujānanavasena ‘‘ekaṃsavacane nipāto’’ti vuttaṃ. Āpādikā posikā mātucchā mahāpajāpati mātā evāti katvā ‘‘pahāya pabbajitattā’’ti avisesato vuttaṃ. Pahāya pabbajitattā natthīti ānetvā sambandho. Puna mātukucchivāsādīnaṃ abhāvavacaneneva vaṭṭamhi bandhanassa abhāvo dīpito hotīti na gahito. Ayaṃ kira devatā yathā puthujjanā buddhānaṃ guṇe na jānanti, evaṃ na jānāti, tasmā ‘‘mayā sannāhaṃ bandhitvā’’tiādimāha.

19. “内”(anto)，即腹内。“以居住处之义”，即以居住的状态。“家族传统”(kulapaveṇi)，即家族的行仪、家族的传承。“以延续之义”，即以维系家族延续的状态。如此，由于是以应允的方式回答所有文句所问之义，故说此为“表决定义之助词”。将乳母、养母、姨母、摩诃波阇波提(Mahāpajāpatī)等皆视为母亲，故不加区别地说“因舍离而出家”。应与“因舍离而出家，故不存在”关联理解。再者，仅以“无住母胎等”之说，即已阐明轮回中无有束缚，故（此义）未再论及。这位天女，据说如同凡夫不了解佛陀的功德一般，她也不了解，因此才说了“我已披上铠甲”等语。

Kuṭikāsuttavaṇṇanā niṭṭhitā.

《孤邸经》释义终。

10. Samiddhisuttavaṇṇanā

10. 沙弥提经释义

20. Tapanabhāvena tapanodakattā tapodāti tassa rahadassa nāmaṃ. Tenāha ‘‘tattodakassa rahadassā’’ti. Tatoti nāgabhavane udakarahadato tapodā nāma nadī sandati. Sā hi nadī bhūmitalaṃ ārohati. ‘‘Edisā jātā’’ti vacanaseso. Petalokoti lohakumbhinirayā idhādhippetāti vadanti. Rahadassa pana ādito pabbatapādavanantaresu bahū petā viharanti, svāyamattho petavatthupāḷiyā lakkhaṇasaṃyuttena ca dīpetabbo. Yatāyanti yato rahadato ayaṃ. Sātodakoti madhurodako. Setodakoti parisuddhodako, anāvilodakoti attho. Tatoti tapodānadito.

20. 因其有灼热之性、为灼热之水，故彼湖名为“温泉”(tapodā)。因此说“热水湖的”。“从彼处”，即从龙宫的水湖流出一条名为“温泉”的河。此河确实会涌至地面。“生为如此”是省略之语。“饿鬼界”(petaloka)，此处意指铜釜地狱，有人如是说。又，此湖之源头，山脚林间，有多饿鬼居住，此义当由《饿鬼事》(Petavatthu)及《勒叉那相应》(Lakkhaṇasaṃyutta)阐明。“从何来”(yatāyan)，即“此从何湖来”。“悦意水”(sātodaka)，即甘甜之水。“白水”(setodaka)，即清净之水，意为无浊之水。“从彼处”，即从温泉河。

Samiddhoti avayavānaṃ sampuṇṇatāya saṃsiddhiyāva sammā iddho. Tenāha ‘‘abhirūpo’’tiādi. Padhāne sammasanadhamme niyutto, taṃ vā ettha atthīti padhāniko. Senāsanaṃ suṭṭhapitadvāravātapānaṃ, tesaṃ pidahanena utuṃ gāhāpetvā.

“沙弥提”(samiddhi)，即因肢分圆满、成就圆满而为“善成就”(sammā iddho)。因此说“容貌端正”等。“精勤者”(padhāniko)，即致力于精勤与思择法之人，或因此法于其身中存在。住所门窗设置妥善，通过关闭它们来使气候适宜。

Pubbāpayamānoti nhānato pubbabhāge viya vodakabhāvaṃ āpajjamāno gamento. Avattaṃ paṭikkhipitvā vattaṃ dassetuṃ ‘‘tattha…pe… na otaritabba’’nti paṭhamaṃ vuttaṃ. Sabbadisāpalokanaṃ yathā nhāyanaṭṭhānassa manussehi vivittabhāvajānanatthaṃ. Khāṇuādivavatthāpanaṃ cīvarādīnaṃ ṭhapanatthaṃ udakasamīpeti [Pg.83] adhippāyo. Ukkāsanaṃ amanussānaṃ apagamanatthaṃ. Avakujjaṭṭhānaṃ taṅkhaṇepi uparimakāyassa ujukaṃ avivaṭakaraṇatthaṃ. Cīvarapiṭṭheyeva ṭhapetabbaṃ yattha vā tattha vā aṭṭhapetvā. Udakanteti udakasamīpe. Sinnaṭṭhānanti sedagatapadeso. Pasāretabbaṃ tassa sukkhāpanatthaṃ. Saṃharitvā ṭhapanaṃ puna sukhena gahetvā nivāsanatthaṃ. Nābhippamāṇamattaṃ otaraṇaṃ tāvatā udakapaṭicchādilakkhaṇappattato. Vīciṃ anuṭṭhāpentenātiādi saṃyatakāritādassanaṃ. Nivāsanaṃ parikkhipitvāti antaravāsakaṃ kaṭippadesassa yathā parito hoti, evaṃ khipitvā parivasitvā.

“先行”(pubbāpayamāno)，即如沐浴前，行于无水之处。为斥除非法、开示正行，故先说“于彼处……不应入”等。环顾四周，是为了了知沐浴处是否无人。设置木桩等，意为在水边，用以放置衣物等。清咳，是为了令非人离去。弯腰站立，是为了在那一刻也不暴露上身。衣物应置于衣架上，而非随意放置。“水边”(udakante)，即近水之处。“湿处”(sinnaṭṭhānaṃ)，即汗湿之处。应展开，以使其干燥。收叠放置，是为了之后能方便取来穿着。入水仅至脐深，因为如此已达水所遮覆之相。“不生波浪”等，是为显示行为的收摄。“围裹下裙”(nivāsanaṃ parikkhipitvā)，即将下衣(antaravāsaka)围绕腰部穿上。

Sarīravaṇṇopi vippasīdi sammadeva bhāvanānussatimpi vindantassāti adhippāyo. Samanaṃ niggahetunti kilesavasaṃ gataṃ attano cittaṃ niggaṇhituṃ. Kāmūpanītāti kāmaṃ upagatacittā. Atha vā kilesakāmena there upanītacittā.

“身色亦清净”，意指因正得禅修之念。‘为平息’(samanaṃ niggahetuṃ)，即为了调伏自己那已受烦恼控制的心。‘为欲所引’(kāmūpanītā)，即心已趋向欲乐。或者，因烦恼欲而心被引向长老。

Aparibhuñjitvāti ananubhotvā. Anubhavitabbanti atthato āpannamevāti āha ‘‘pañcakāmaguṇe’’ti. Bhikkhasīti yācasi. Tañca bhikkhācariyavasenāti āha ‘‘piṇḍāya carasī’’ti. Kāmaparibhogagarugamanakālo nāma visesato paṭhamayobbanāvatthāti āha ‘‘daharayobbanakālo’’ti. Obhaggenāti majjhe saṃbhaggakāyena. Jiṇṇakāle hi sattānaṃ kaṭiyaṃ kāyo obhaggo hoti.

“未受用”即未曾体验。“应受用”是指实际上已陷入其中，故说“五欲”。“你乞求”即你请求。那是以行乞的方式，故说“你为乞食而行”。“沉溺欲乐之时”特指最初的青春时期，故说“年少青春之时”。“弯曲”即身体中部弯折。因为众生年老时，腰部的身体会弯曲。

Voti nipātamattaṃ ‘‘ye hi vo ariyā’’tiādīsu viya. Sattānanti sāmaññavacanaṃ, na manussānaṃ eva. Dehanikkhepananti kaḷevaraṭṭhapitaṭṭhānaṃ. Natthi etesaṃ nimittanti animittā, ‘‘ettakaṃ ayaṃ jīvatī’’tiādinā sañjānananimittarahitāti attho. Na nāyareti na ñāyanti. Ito paranti ettha paranti aññaṃ kālaṃ. Tena orakālassapi saṅgaho siddho hoti. Paramāyuno orakāle eva cettha paranti adhippetaṃ tato paraṃ sattānaṃ jīvitassa abhāvato. Vavatthānābhāvatoti kālavasena vavatthānābhāvato. Vavatthānanti cettha paricchedo veditabbo, na asaṅkarato vavatthānaṃ, nicchayo vā. Abbudapesītiādīsu abbudakālo pesikālotiādinā kāla-saddo paccekaṃ yojetabbo. Kāloti idha pubbaṇhādivelā adhippetā. Tenāha pubbaṇhepi hītiādi[Pg.84]. Idheva dehena patitabbanti sambandho. Anekappakāratoti nagare jātānaṃ gāme, gāme jātānaṃ nagare, vane jātānaṃ janapade, janapade jātānaṃ vanetiādinā anekappakārato. Ito cutenāti ito gatito cutena. Idha imissaṃ gatiyaṃ. Yante yuttagoṇo viyāti yathā yante yuttagoṇo yantaṃ nātivattati, evaṃ kālo gatipañcakanti evaṃ upamāsaṃsandanaṃ veditabbaṃ.

“Vo”只是一个助词，如同“汝等圣者”(ye hi vo ariyā)等句中所示。“众生”是通称，并非专指人类。“舍身”(Dehanikkhepana)是指遗体停放之处。“他们没有征兆”即是“无相”(animittā)，意思是，没有“此人能活多久”之类的认识征兆。“不被知晓”(Na nāyare)即不被认识(na ñāyanti)。这里“此后”(paraṃ)的“后”是指另一个时间。因此，也包括短寿的情况。这里所说的“后”，意指在最长寿命之前的短寿期，因为此后众生便无寿命可言。“没有决定”，是指没有时间上的决定。这里的“决定”应理解为界限(paricchedo)，而非不混淆的决定，或决断。在“阿浮陀时、胚芽时”等处，“时”字应分别与“阿浮陀”、“胚芽”等词搭配。“时”在这里指的是上午等时间。因此说“即使在上午也是……”。在此处，与“身体坠落”有关联。“多种方式”是指，生于城市者死于乡村，生于乡村者死于城市，生于森林者死于城镇，生于城镇者死于森林等等，以多种方式。“由此死去”(Ito cutena)是指从此趣死去。“此”(Idha)即在此趣中。“犹如轭牛于榨机”，正如被系于榨机的牛不能超越榨机一样，死时亦不超越五趣，应知此比喻的关联。

Ayaṃ kāloti ayaṃ maraṇakālo. Pacchime kāleti pacchime vaye. Tisso vayosīmāti. Paṭhamādikā tisso vayassa sīmā atikkantena. Purimānaṃ hi dvinnaṃ vayānaṃ sabbaso sīmā atikkamitvā pacchimassa ādisīmaṃ atikkanto tathā vutto. ‘‘Ayañhi samaṇadhammo…pe… na sakkā kātu’’nti vatvā tamatthaṃ vitthārato dassetuṃ ‘‘tadā hī’’tiādi vuttaṃ. Gaṇhitunti pāḷito atthato ca hadaye ṭhapanavasena gaṇhituṃ. Paribhuñjitunti vuttadhammapariharaṇasukhaṃ anubhavituṃ. Ekassa kathanato paṭhamaṃ gāthaṃ suttaṃ vā ussāreti, tasmiṃ niṭṭhite itaro dhammakathiko taṃyeva vitthārento dhammaṃ katheti, ayaṃ sarabhāṇadhammakathā. Suttageyyānusārena yāva pariyosānā ussāraṇaṃ sarabhaññadhammakathā. ‘‘Mā maṃ kālo upaccagā’’ti vadanto ‘‘samaṇadhammassa karaṇassa ayaṃ me kālo’’ti katheti, tato paro ‘‘pacchimavayo añño kālo’’ti katheti. ‘‘Kālaṃ vohaṃ…pe… tasmā abhutvā bhikkhāmī’’ti vadanto attanā kataṃ paṭipattiñca sahetukaṃ sānisaṃsaṃ katheti.

“此时”指的是死亡的时刻。“最后时”指的是晚年。“三寿限”是指已超越了三个年龄阶段的界限。因为他完全超越了前两个年龄阶段的界限，并且也超越了最后一个年龄阶段的初始界限，所以才这样说。在说了“这个沙门法……不能实行”之后，为了详细地说明这个意思，所以说了“因此”等等。“执持”指的是从经文和意义两方面，牢记在心里。“受用”指的是体验守护所说之法的快乐。由于由一人讲述，先高声地背诵偈颂或者经文，此人结束后，另一位说法者就详细地解释其义而说法，这称为‘接续说法’。依照经与偈的音调，直到最后都高声地背诵，称为‘音诵说法’。说“莫让时间超越我”的人，是说“现在是我实行沙门法的时候”；在这之后，另一个人说“晚年是另外一个时间”。说“我知时……因此未受用而乞食”的人，是宣说自己所行的实践，并说明其因与果报。

Taṃ gāravakāraṇaṃ sandhāya. Etanti ‘‘atha kho sā devatā pathaviyaṃ patiṭṭhahitvā’’ti etaṃ vuttaṃ. Daharo tvantiādimāha lobhābhibhūtatāya adhigatattā. Sabbasampattiyuttoti bhogasampadā parivārasampadāti sabbasampattīhi yutto. Alaṅkāraparihāranti alaṅkārakaraṇaṃ. Anikkīḷitāvīti akīḷitapubbo. Kīḷanañcettha kāmānaṃ paribhogoti āha ‘‘abhuttāvī’’ti. Akatakāmakīḷoti akatakāmānubhavanappayogo. Sayaṃ attanā eva dissantīti sandiṭṭhā, sandiṭṭhā eva sandiṭṭhikā, attapaccakkhato sandiṭṭhikā. Pakaṭṭho kālo patto etesanti kālikā, te kālike.

这是出于恭敬故。“此”是指“那时，那位天神立于地上”。说“年轻的你”等，是因为被贪欲所征服。“具足一切成就”是指财富圆满、眷属圆满等一切成就。“佩戴饰物”即装饰。“未曾嬉戏”即未曾玩乐过。此处的“嬉戏”是指享受欲乐，故说“未曾受用”。“未行欲乐嬉戏”即未曾体验欲乐。“自见”(sandiṭṭhā)即亲眼所见，“现见的”(sandiṭṭhikā)即亲自证知的。“已达殊胜之时者”即“时至者”(kālikā)，他们是“时至的”(kālike)。

Cittānantaranti [Pg.85] icchitacittānantaraṃ, icchiticchitārammaṇākāreti attho. Tenevāha ‘‘cittānantaraṃ icchiticchitārammaṇānubhavanaṃ na sampajjatī’’tiādi. Cittānantaraṃ laddhabbatāyāti anantaritasamādhicittānantaraṃ laddhabbaphalatāya. Samohitesupīti sambhatesupi. Sampannakāmassāti samiddhakāmassa. Cittakārā rūpalābhena, potthakārā paṭimākārakā, rūpakārā dantarūpakaṭṭharūpa-loharūpādikārakā. Ādisaddena nānārūpavesadhārīnaṃ naṭādīnaṃ saṅgaho. Sesadvāresūti ettha gandhabbamālākārasūpakārādayo vattabbā.

“随心所欲”(Cittānantaraṃ)即随心念之后立即，意为随心所欲获得所缘的方式。因此说：“随心所欲地体验所欲之境是不会成就的”等。“心念之后立即获得”是指在无间定心之后能获得果。“即使聚集”(Samohitesupi)即即使集合(sambhatesupi)。“欲乐圆满者”(Sampannakāmassā)即欲乐成就者(samiddhakāmassa)。“画家”(Cittakārā)以获得色，“塑像者”(potthakārā)即造像者，“雕刻师”(rūpakārā)即制作象牙、木、金属等像者。“等”字包含装扮成各种形象的演员等。“于其余诸门”，此处应说及乐师、花环师、厨师等。

Soti samiddhitthero. Samohitasampattināti saṅgāhabhogūpakaraṇasampattinā. Pattabbadukkhassāti kāmānaṃ āpajjanarakkhaṇavasena laddhabbassa kāyikacetasikadukkhassa. Upāyāsassāti daḷhaparissamassa viratassa. ‘‘Vissātassā’’ti keci. ‘‘Paccavekkhaṇañāṇenā’’ti keci paṭhanti. Asukasmiṃ nāma kāle phalaṃ hotīti evaṃ udikkhitabbo nassa kāloti akālo. Etthāti etesu navasu lokuttaradhammesu. Ehipassavidhinti ‘‘ehi passā’’ti evaṃ pavattavidhivacanaṃ. Upanetabboti vā upaneyyo, so eva opaneyyiko. Viññūhīti vidūhi paṭividdhasaccehi. Te ekaṃsato ugghaṭitaññūādayo hontīti āha ‘‘ugghaṭitaññūādīhī’’ti. ‘‘Paccatta’’nti etassa patiattanīti bhummavasena attho gahetabboti āha ‘‘attani attanī’’ti.

“彼”(So)即萨弥提(Samiddhi)长老。“具足所集”是指拥有聚集的财物和资具。“应得之苦”是指因追求、守护欲乐而获得的身心痛苦。“绝望”(Upāyāsassa)即远离(viratassa)强力勤苦(daḷhaparissamassa)。有些人读作“闻名者”(Vissātassā)。有些人读作“省察智”(Paccavekkhaṇañāṇena)。“于某时有果”，没有可以如此期望其发生的特定时间，故为“无时”(akālo)。“于此”是指于此九种出世间法中。“来见法”是指“来见”(ehi passa)这样进行的方式。“应引导”(Upanetabbo)或“可引导”(upaneyyo)，此即“导向的”(opaneyyiko)。“由智者”(Viññūhi)即由通达真理的贤者。他们确实是速知者等，故说“由速知者等”。“各自”(Paccattaṃ)一词，应依处格理解为“于各自中”，故说“于各自中”(attani attani)。

Sabbapadehi sambandhoti ‘‘kathaṃ ādīnavo ettha bhiyyo, kathaṃ akāliko’’tiādinā sabbehi paccekaṃ sambandho veditabbo.

“与一切句有关联”，即应知与“此中过患如何更多？如何是无时？”等所有句子，皆有个别的关联。

Navoti taruṇo na ciravasso. Ye bhikkhunovādakalakkhaṇappattā, te sandhāya ‘‘vīsativassato paṭṭhāya thero’’ti vuttaṃ. Idha sāsanaṃ nāma sikkhattayasaṅgahaṃ piṭakattayanti āha ‘‘dhammena hī’’tiādi. Tattha dhammena vinayo ettha vinā daṇḍasatthehīti dhammavinayo. Dhammāya vinayo ettha na āmisatthanti dhammavinayo. Dhammato vinayo na adhammatoti dhammavinayo. Dhammo vā bhagavā dhammassāmī dhammakāyattā, tassa dhammasaññitassa satthu vinayo, na takkikānanti dhammavinayo. Dhamme vinayo na adhamme vinayo. Dhammo ca so yathānusiṭṭhaṃ paṭipajjamāne satte apāyesu apatamāne dhāretīti, sabbe saṃkilesato vinetīti vinayo cāti dhammavinayo. Tenāha ‘‘ubhayampetaṃ sāsanasseva nāma’’nti.

“新”(Navo)即年轻，非年长。针对那些已达教诫比丘尼(bhikkhunī)之相者，故说“从二十夏起为长老”。此处的“教法”(sāsanaṃ)是指包含三学的三藏，故说“以法”等。其中，“此中以法调伏，无有刑罚刀杖”，故为“法律”(dhammavinayo)。“此中为法而调伏，不为利养”，故为“法律”。“从法而调伏，不从非法”，故为“法律”。或，法即世尊，因是法身故为法主；此乃彼名为“法”之导师的教诫，而非思辨者之教诫，故为“法律”。于法中调伏，非于非法中调伏。又，法者，能住持如所教而行之众生，令不堕于恶趣；律者，能调伏一切杂染，故为“法律”。因此说：“此二者皆为教法之名。”

Dhammavinayoti [Pg.86] dhammena yutto vinayoti dhammavinayo ājaññaratho viya. Dhammo ca vinayo cāti vā dhammavinayo, taṃ dhammavinayaṃ. Dhammavinayānañhi satthubhāvavacanato dhammavinayattasaṃsiddhi dhammavinayānaṃ aññamaññaṃ visesanato. Abhidhammepi vinayavacananti dhammavinayadvayasiddhi, desitapaññattavacanato dhammavinayasiddhi. Dhammo catudhā desito sandassana-samādāpana-samuttejana-sampahaṃsanavasena, vinayo catudhā paññatto sīlācārato parājitavasena. Dhammacariyā sakavisayo, vinayapaññatti buddhavisayo. Pariyāyena desito dhammo, nippariyāyena paññatto vinayo. Dhammadesanā adhippāyatthappadhānā, vinayapaññatti vacanatthappadhānā. Paramatthasaccappadhāno dhammo, sammutisaccappadhāno vinayo. Āsayasuddhipadhāno dhammo, payogasuddhipadhāno vinayo.

“法与律”（Dhammavinayo）是指与法相应的律，犹如良马之车。或者说，“法”与“律”合称“法与律”。因其为导师之言，故成就法与律；法与律之间亦相互区别。在阿毗达摩(Abhidhamma)中亦有关于律的言说，故法与律二者得以成立；因有教说之法与制定之律，故法与律得以成立。法以四种方式被宣说：即开示、劝导、激励、令欢喜；律以四种方式被制定：即从戒行与波罗夷等方面。法行是个人范围，律制是佛陀范围。法以譬喻（间接）的方式解说，律以无譬喻（直接）的方式制定。说法以意趣为主，制律以言辞为主。法以胜义谛为主，律以世俗谛为主。法以意乐清净为主，律以行为清净为主。

Kiriyadvayasiddhiyā dhammavinayasiddhi. Dhammena hi anusāsanasiddhi, vinayena ovādasiddhi. Dhammena dhammakathāsiddhi, vinayena ariyatuṇhībhāvasiddhi. Sāvajjadvayaparivajjanato dhammavinayasiddhi. Dhammena hi visesato pakatisāvajjapariccāgasiddhi, vinayena paññattisāvajjapariccāgasiddhi. Gahaṭṭhapabbajitānaṃ sādhāraṇāsādhāraṇaguṇadvayasiddhi. Bahussutasutapasannadvayato pariyatti-pariyāpuṇana-dhammavihāra-vibhāgato dhammadharavinayadharavibhāgato ca dhammavinayadvayasiddhi, saraṇadvayasiddhiyā dhammavinayadvayasiddhi. Idha sattānaṃ duvidhaṃ saraṇaṃ dhammo attā ca. Tattha dhammo suciṇṇo saraṇaṃ. ‘‘Dhammo have rakkhati dhammacāri’’nti (theragā. 303; jā. 1.10.102; 1.15.385) hi vuttaṃ. Sudanto attāpi saraṇaṃ ‘‘attā hi attano nātho’’ti (dha. pa. 160, 380) vacanato. Tena vuttaṃ ‘‘saraṇadvayasiddhiyā dhammavinayasiddhī’’ti. Tattha yatassa dhammasiddhi, yato ca vinayasiddhi, tadubhayaṃ dassento āha – ‘‘dhammena hettha dve piṭakāni vuttāni, vinayena vinayapiṭaka’’nti. Adhunā āgato idāneva na cirasseva upagato.

通过两种行持的成就，法与律得以成就。以法成就教诫，以律成就劝导。以法成就说法，以律成就圣默然。通过避免两种过失，法与律得以成就：以法特别成就舍弃自性罪，以律成就舍弃制戒罪。通过在家众与出家众共通及不共通的两种功德，（法与律得以成就）。通过多闻与净信二者，通过教理、通达、法住的区分，以及通过持法者与持律者的区分，法与律二者得以成就。通过两种皈依的成就，法与律得以成就。于此，众生有两种皈依：法与自我。其中，善行之法是皈依，如言：“法实护法行者”（长老偈303；本生1.10.102；1.15.385）。善调伏之自我亦是皈依，如言：“自己实是自己之主”（法句经160, 380）。故言“通过两种皈依的成就，法与律得以成就”。其中，为显示法与律的成就来源，（世尊）说：“此中，以法说二藏，以律说律藏”。“新近到来”（Adhunā）是指刚刚、不久前才接近。

Mahante ṭhāne ṭhapetvāti mahesakkhatādassanatthaṃ attano parivārena mahantaṭṭhāne ṭhapitabhāvaṃ pavedetvā. Mahatiyāti upasaṅkamanavandanādivacanāpajjanavasena samāciṇṇāya. Sabbepi kira nisīdantā taṃ ṭhānaṃ ṭhapetvāva nisīdanti. Thirakaraṇavasenāti daḷhīkaraṇavasena. Ayaṃ kira devatā ñāṇasampannā mānajātikā, tasmā nāyaṃ mānaṃ appahāya [Pg.87] mama desanaṃ paṭivijjhituṃ sakkotīti mānaniggaṇhanatthaṃ ādito duviññeyyaṃ kathento bhagavā ‘‘akkheyyasaññino’’tiādinā tāya ñātumicchitakāmānaṃ kālikādibhāvaṃ, dhammassa ca sandiṭṭhikādibhāvaṃ vibhāvento dve gāthā abhāsi.

“安立于大处”是为了显示其大势力，即表明自己及其眷属被安立于显赫地位。“以大（恭敬）”是指通过行至、礼拜等方式所行的恭敬。据说所有坐下的人都会避开那个位置才坐。“以坚固的方式”即是“以牢固的方式”。据说这位天女虽具智慧，但生性傲慢，因此若不舍弃我慢，则无法彻见我所说之法。为了调伏其我慢，世尊(Bhagavā)起初宣说了甚深难解之法，以‘于名言起想者’等句，为（她）分别阐释了（诸行）暂时性等状态，以及（涅槃）法之现见性等特质，而说了两首偈颂。

Akkheyyatoti gihiliṅgapariyāyanāmavisesādivasena tathā tathā akkhātabbato. Tenāha ‘‘kathānaṃ vatthubhūtato’’ti. Etesanti sattānaṃ. Patiṭṭhitāti pavattitā āsattā. Pañcannaṃ kāmasaṅgādīnaṃ vasena āsattā hontu, itaresaṃ pana kathanti? Aniṭṭhaṅgatopi hi ‘‘idaṃ nu kho’’tiādinā kaṅkhato tattha āsatto eva nāma avijahanato, tathā vikkhepagato vikkhepavatthusmiṃ, anusayānaṃ pana āsattabhāve vattabbameva natthi. Maccuno yoganti, maccubandhanaṃ, maraṇadhammatanti attho. Yasmā apariññātavatthukā anatītamaraṇattā maccunā yathāruci payojetabbā, tattha tattha uparūpari ca khipitāya āṇāya abbhantare eva honti, tasmā vuttaṃ ‘‘payogaṃ…pe… āgacchantī’’ti. Yasmā tebhūmakā dhammā kamanīyaṭṭhena kāmā, nesampi kālassa laddhabbatāya kālikatā idha akkheyyavacanena paveditā. Tenāha – ‘‘evamimāya gāthāya kālikā kāmā kathitā’’ti. Sabbepi tebhūmakā dhammā kamanīyā, yasmā ca kālikānaṃ kāmānaṃ tathāsabhāvatā kathitā. Ayampi gāthā tadatthameva dīpetīti imāya te kathitā eva honti. Ye ca sattā pañcasu khandhesu diṭṭhitaṇhādivasena patiṭṭhitā ‘‘itthī, puriso, ahaṃ, mamā’’ti ca abhinivisiya kāme paribhuñjanti, te maraṇaṃ nātivattanti. Evampettha kāmānaṃ kālikattho kathitoti āha ‘‘kālikā kāmā kathitā’’ti.

“应说”（Akkheyya）是指以在家相、譬喻、特定名称等各种方式来解说。因此说“因其为言说之所依”。“于此”（Etesaṃ）指于众生。“安住”（Patiṭṭhitā）即持续、执著。他们因五种欲贪等而执著，至于其他的呢？即使是处于不悦意境者，也会因为“这究竟是什么”等疑惑而执著不舍；散乱的人亦执著于散乱的事物；至于随眠，其执著性则更不待言。“死魔之轭”（Maccuno yogaṃ）即死亡的束缚，意思是必死的性质。由于没有透彻地认知所缘，不能超越死亡，故为死魔随意驱使，恒常处于其所投射的命令范围之内。因此说“他们趣向……死魔之轭”。三界诸法以其可爱可意而成其为“欲”（kāma），又因其有时限性，故在此处以“应说”一词宣说为有时限的欲。因此说：“如是，此偈宣说了有时限的欲”。一切三界诸法皆为可爱可意，而有时限的欲之本性亦已宣说。此偈亦为阐明此义，故由此偈，彼等已被宣说。那些众生在五蕴中因为邪见、爱欲等而安住，执取“女人、男人、我、我所”而享受诸欲，他们不能超越死亡。如是，于此已宣说诸欲有时限之义，故言：“有时限的欲已被宣说”。

Ayaṃ ñātapariññāti rūpārūpadhamme lakkhaṇādito ñāte katvā paricchindanapaññā. Tenāha ‘‘evaṃ ñātaṃ katvā’’tiādi. Padaṭṭhānaggahaṇeneva cettha tesaṃ rūpārūpadhammānaṃ paccayo gahitoti paccayapariggahassapi saṅgaho daṭṭhabbo. Tīreti tuleti vīmaṃsati. Dvācattālīsāya ākārehīti iminā matthakappattaṃ mahāvipassanaṃ dasseti. Te pana ākārā visuddhimaggasaṃvaṇṇanāya vuttanayena veditabbā. ‘‘Aniccānupassanāya niccasaññaṃ pajahatī’’tiādinā vipassanākkhaṇepi ekadesena pahānaṃ labbhateva, anavasesato pana pahānavasena pahānapariññaṃ dassento āha ‘‘aggamaggena [Pg.88] …pe… ayaṃ pahānapariññā’’ti. Tathā ca āha ‘‘evaṃ tīhi pariññāhī’’tiādi.

此为知遍知（ñātapariññā），即了知色法与无色法的特相后，加以辨别的智慧。因此说“如是了知后”等。此处，仅以把握近因，即应视为已把握彼等色法与无色法之缘，故当知亦含摄了缘之把握。“审度”（Tīreti）即权衡、思察。“以四十二种行相”，此句显示已达顶点的观（vipassanā）。而此等行相，当依《清净道论释》（Visuddhimaggasaṃvaṇṇanā）所述之法了知。“以无常随观舍断常想”等句，说明在观（vipassanā）的刹那，亦可获得部分的舍断；然而，为显示以无余舍断方式而有的舍断遍知（pahānapariññā），故说“以顶道……此为舍断遍知”。同样也说“如是依三遍知”等。

Akkhātāranti akkhātabbaṃ, na akkheyyakaṃ. Tenāha ‘‘kammavasena kāraka’’ntiādi. Kārakanti ca sādhanamāha. Na maññatīti vā maññanaṃ nappavatteti akkhātāranti khīṇāsavaṃ. Atha vā tañhi tassa na hotīti taṃ kāraṇaṃ tassa khīṇāsavassa na hoti na vijjati, yena diṭṭhitaṇhādikāraṇena akkheyyaṃ khandhapañcakaṃ ‘‘tisso’’ti vā ‘‘phusso’’ti vā ‘‘itthī’’ti vā ‘‘puriso’’ti vā abhinivissa vadeyyāti evamettha attho veditabbo. Manussanāgādīhi pūjanīyattā ‘‘yakkho’’ti sabbadevānaṃ sādhāraṇavacananti devadhītāpi ‘‘yakkhī’’ti vuttā. Akkheyyanti pahānapariññāya pahānamaggo, tassa ārammaṇabhūtaṃ nibbānampi gahitaṃ. Na maññatīti khīṇāsavassa assa phalappattīti āha ‘‘navavidho lokuttaradhammo kathito’’ti.

“说者”（Akkhātāraṃ）是指应被言说者（akkhātabbaṃ），而非应说之法（akkheyyaṃ）。因此说“以业为因的作者”等。“作者”（kāraka）是指成办的工具。“不思量”（na maññati）或说不生起思量，（此中“说者”）是指漏尽者。或者说，彼（思量之）因于彼漏尽者已不存在、已无有，漏尽者不会因见、爱等因而执取五蕴为“提舍”（Tissa）、“弗沙”（Phussa）、“女”、“男”而说。此中之义当如是了知。因其为人、龙等所应供养，故“夜叉”（yakkha）是诸天之通称，因此天女亦被称为“夜叉女”（yakkhī）。“应说之法”（Akkheyyaṃ）是指舍断遍知的舍断道，及其所缘境涅槃亦被含摄。“不思量”是指漏尽者已证得道果，故说“已宣说九种出世间法”。

Visesīti visesajātiādivasena seyyoti attho. Tesu gahitesūti tesu seyyamānādīsu tīsu mānesu gahitesu. Tayo seyyamānā, tayo sadisamānā, tayo hīnamānā gahitāva honti. So puggaloti so appahīnamaññanapuggalo. Teneva mānena hetubhūtena. Upaḍḍhagāthāyāti purimaddhena pana vatthukāmā vuttāti āha ‘‘kālikā kāmā kathitā’’ti.

殊胜，即以殊胜种姓等为优胜之义。于彼等被执取时，即于胜慢、等慢、劣慢这三种慢中被执取。三种胜慢、三种等慢、三种劣慢，皆为被执取。彼人即是未断慢之人。以彼慢为因。前半偈是说，前半部分已宣说事欲，故云“有时限的欲已被说明”。

Vidhīyati visadisākārena ṭhapīyatīti vidhā, koṭṭhāso. Kathaṃvidhanti kathaṃ patiṭṭhitaṃ, kena pakārena pavattitanti attho. Vidahanato hīnādivasena vividhenākārena dahanato upadhāraṇato vidhā, māno. Mānesūti nimittatthe bhummaṃ, mānahetūti attho. Na calatīti na vedhati attano parisuddhapakatiṃ avijahanato.

以不同方式安立，故为“分”(vidhā)，即部分。“如何差别”(Kathaṃvidhaṃ)，意为“如何建立”、“以何方式进行”。因以低劣等各种方式确立或思择，故为“分”(vidhā)，即是慢。“于慢中”(Mānesu)是表因的处格，意为“以慢为因”。“不动摇”(Na calati)即不震动，因其不舍弃自身清净的本性。

Paññā ‘‘saṅkhā’’ti āgatā, paññāti yoniso paṭisaṅkhānaṃ. Saṅkhāyakoti saṅkalanapaduppādanādi-piṇḍagaṇanāvasena gaṇako papañcasaṅkhāti mānādipapañcabhāgā. Te te dhammā sammā yāthāvato saṅkhāyanti upatiṭṭhanti etāyāti saṅkhā, paññā. Ekaṃ dvetiādinā saṅkhānaṃ gaṇanaṃ paricchindananti saṅkhā, gaṇanā. Saṅkhāyati bhāgaso kathīyatīti saṅkhā[Pg.89], koṭṭhāso. Saṅkhānaṃ satto puggalotiādinā saññāpananti saṅkhā, rattotiādi paṇṇatti. Khīṇāsavo jahi pajahi rāgādīnaṃ suppahīnattā. Navabhedaṃ pabhedato, saṅkhepato tividhamānanti attho. Navavidhanti vā pāṭhe navabhedattā antarabhedavasena navavidhanti attho. Paccayavisesehi itthibhāvādivisesehi visesena mānīyati gabbho etthāti vimānaṃ, gabbhāsayo. Na upagacchīti na upagamissati. Tenāha ‘‘anāgatatthe atītavacana’’nti. ‘‘Nājjhagā’’ti hi atītaṃ ‘‘na gamissatī’’ti etasmiṃ atthe. Chindi ariyamaggasatthena. Olokayamānā upapattīsu. Sattanivesanesūti sattānaṃ upapajjaṭṭhānesu. Lokuttaradhammameva kathesi arahattassa paveditattā.

智慧被称为“思择”(saṅkhā)，智慧即如理思择。“思择者”(Saṅkhāyako)即计数者，通过累积、造词等方式计数。“戏论思择”(papañcasaṅkhā)即慢等戏论部分。诸法由此被正确、如实地思择、现起，故为“思择”，即智慧。以一、二等方式计数、界定，故为“思择”，即计数。分部分而说，故为“思择”，即部分。以“有情”、“个人”等方式说明，故为“思择”，即如“红色”等施设。漏尽者已断、已舍，因贪等已被彻底断除。依细分有九种，略说则为三慢之义。或作“九种”(navavidhaṃ)之文，意为因内部差别而有九种。因缘差别、女身差别等，于此中胎被特别思量，故为“vimānaṃ”，即胎藏。“不至”(Na upagacchi)，即“将不至”。因此说“以过去时态表未来义”。“未曾到达”(Nājjhagā)是过去时态，用于“将不会去”之义。以圣道之剑斩断。观察诸投生处。“众生住处”(Sattanivesanesu)即众生投生之处。仅说出世间法，因已开示阿罗汉果。

‘‘Gāthāya atthaṃ kathetuṃ vaṭṭatī’’ti attha-saddo āharitvā vattabbo. Aṭṭhaṅgikamaggavasenapīti etthāpi eseva nayo. Satisampajaññaṃ nāma kusaladhammānuyoge kāraṇanti āha ‘‘dasakusalakammapathakāraṇa’’nti.

应补充“义”(attha)一词，作“以偈解释其义是适当的”。“以八支圣道”，此处亦是同理。正念正知是修习善法之因，故说“十善业道之因”。

Aṭṭhaṅgikamaggavasena ca gāthāatthavacane ayaṃ idāni vuccamāno vitthāra-nayo. Tasmiṃ kira ṭhāneti tasmiṃ kira devatāya pucchitaṃ pañhaṃ vissajjanaṭṭhāne. Devatāya ñāṇaparipākaṃ oloketvā anupubbiyā kathāya saddhiṃ sāmukkaṃsikadesanā mahatī dhammadesanā ahosi. Ñāṇaṃ pesetvāti satthudesanāya anussaraṇavasena pattavisuddhipaṭipāṭipavattaṃ bhāvanāñāṇaṃ bandhitvā. Sotāpattiphale patiṭṭhāyāti satthudesanāvilāsena attano ca paripakkañāṇattā paṭhamaṃ phalaṃ patvā. Evamāhāti evaṃ ‘‘pāpaṃ na kayirā’’tiādippakārena gāthamāha. Aṅgaṃ na hoti, ājīvo yathā kuppamāno vācākammantavasena kuppati, tathā sampajjamānopīti. So vācākammantapakkhiko, tasmā taggahaṇena gahitova hoti. Vāyāmasatisamādhayo gahitā samādhikkhandhasaṅgahato. Sammādiṭṭhisammāsaṅkappā gahitā paññākkhandhasaṅgahato. Antadvayavivajjanaṃ gahitaṃ sarūpenevāti adhippāyo. Itītiādi nigamanaṃ.

以八支圣道解说偈义，今当广说其法。据说，于彼处，即于回答天神所问之处，世尊观察天神智慧成熟，作次第说，并说无上法，此为盛大说法。“遣送智慧”，即随念导师教法，建立已证诸清净次第而转起的修习智。“住于入流果”，即因导师教法之庄严及自身智慧成熟，得证初果。“如是说”，即以“不应作恶”等方式说此偈。（正命）非（单独之）支，生计之错谬，由语业而错谬；其成就，亦由语业而成就。彼属语业一方，故已为（正语）所摄。正精进、正念、正定，已为定蕴所摄。正见、正思惟，已为慧蕴所摄。远离二边，以其自性即被含摄，此是其意。“如是”等为结语。

Samiddhisuttavaṇṇanā niṭṭhitā.

沙弥提经释义终。

Nandanavaggavaṇṇanā niṭṭhitā.

难陀品释义终。

3. Sattivaggo

3. 刀剑品

1.Sattisuttavaṇṇanā

1. 刀剑经释义

21. Desanāsīsanti [Pg.90] desanāpadesalakkhaṇavacananti adhippāyo. Omaṭṭhoti adhomukhaṃ katvā dinnappahāro. Iminā eva pasaṅgena pahāre vibhāgato dassetuṃ ‘‘cattāro hī’’tiādi vuttaṃ. Upari ṭhatvāti hatthiādīnaṃ upari ṭhatvā. Adhomukhaṃ dinnappahāroti khaggakaravālādīnaṃ adhomukhaṃ katvā pahatapahāro. Ummaṭṭho vuttavipariyāyena veditabbo. Vividhappahāro vimaṭṭho. ‘‘Omaṭṭho gahito’’ti vatvā tasseva gahaṇe kāraṇaṃ dassetuṃ ‘‘so hī’’tiādi vuttaṃ. Duggandhakimiādīnaṃ vasena antodoso. Mañcena saddhiṃ bandhitvāti yasmiṃ mañce vaṇikapuggalo nipanno, tattha taṃ subandhaṃ katvā pādaṭṭhānaṃ uddhaṃ karontehi sīsaṭṭhānaṃ adho kātabbaṃ. Tenāha ‘‘adhosiro kātabbo’’ti. Paribbajeti pavatteyya. Sā pana pavatti bhāvanāvihārena yuttāti āha ‘‘vihareyyā’’ti.

21. “说法之首”(Desanāsīsaṃ)，意为教法之部分、特征之言说。“俯击”(Omaṭṭho)，即使之面向下而打击。借此因缘，为分别开示打击，故说“有四种”等。“居高临下”，即立于象等之上。“向下打击”，即使刀剑等向下击打。“仰击”(Ummaṭṭho)应反前所说而知。“Vimaṭṭho”，即种种击打。说了“取俯击”后，为示其理由，故说“彼”等。内在之过失，由恶臭之蛆虫等所致。“与床一同捆绑”，即于商人所卧之床上，将其牢固捆绑，抬高其脚，使其头朝下。因此说“应令头朝下”。“游行”(Paribbajeti)，即应进行。然此进行与修习而住相应，故说“应安住”。

Sallassa ubbahanaṃ sallubbahanaṃ. Atthaṃ parittakaṃ gahetvā ṭhitā upamākārassa vikkhambhanappahānassa adhippetattā. Tenāha ‘‘punappuna’’ntiādi. Anubandhova hoti sati paccaye uppajjanārahato devatāya kāmarāgappahānassa jotitattā. Nanu bhagavatā anāgāmimaggena desanā niṭṭhāpetabbāti? Na, itarissā ñāṇabalānurūpadesanāya pavattetabbato. Veneyyajjhāsayānukulañhi dhammaṃ dhammassāmī desetīti.

拔箭(sallubbahanaṃ)，即箭之拔除。此比喻仅取少分义，意在镇伏断。因此说“一再”等。此是相随的，因为当有因缘时，它便会生起，并且天女断除欲贪之事已被阐明。难道世尊不应以不还道结束说法吗？不，因为说法应随顺他人的智力而进行。法主说法，实是随顺所化者的意乐。

Sattisuttavaṇṇanā niṭṭhitā.

刀剑经释义终。

2. Phusatisuttavaṇṇanā

2. 触经释义

22. Kammaṃ aphusantanti kammaphassaṃ aphusantaṃ, kammaṃ akarontanti attho. Vipāko na phusatīti vipākaphasso na phusati, vipāko na uppajjateva kāraṇassa abhāvato. Evaṃ byatirekamukhena kammavaṭṭena vipākavaṭṭaṃ sambandhaṃ katvā atthaṃ vatvā idāni kevalaṃ kammavaṭṭavasena atthaṃ vadanto ‘‘kammamevā’’tiādimāha. Tattha nākaroto kariyatīti kammaṃ akubbato na kayirati, anabhisandhikatakammaṃ nāma natthīti attho. Idāni [Pg.91] tamevatthaṃ anvayato dassetuṃ ‘‘phusantañcā’’tiādi vuttaṃ. Tattha tatoti phusanahetu. Sesaṃ vuttanayameva. Vuttamevatthaṃ sakāraṇaṃ katvā pariveṭhitavasena vibhūtaṃ katvā dassetuṃ ‘‘tasmā phusanta’’ntiādi vuttaṃ. Dhammatāti kārakasseva kammavipākānubandho, nākārakassāti ayaṃ kammavipākānaṃ sabhāvo.

22. “不触业”，意为不触业触，即不造业之义。“果报不触”，意为果报之触不触，因无其因，果报实不生起。如是，以否定方式，从业轮关联果报轮而说其义后，今仅从业轮而说其义，故云“唯业”等。其中，“非作者所作”，意为不造业者则无所作，即无所谓无意图之业。今为从正面显示此义，故说“若触”等。其中“彼”(tato)，即以触为因。其余如前所说。为使已说之义，具其因缘，周遍显明，故说“是故触”等。“法性”，即业果报仅随作者，不随非作者，此即业果报之自性。

Pacceti upagacchati anubandhati. Pāpanti pāpakaṃ kammaṃ phalañca. Ayañca attho araññe luddakassa uyyojanāya sunakhehi parivāriyamānassa bhikkhuno bhayena rukkhaṃ āruḷhassa cīvare luddassa upari patite tassa sunakhehi khāditvā māritavatthunā dīpetabboti.

“Pacceti”，意为返回、跟随、追逐。“恶”，即恶业及其果报。此义当以一事说明：林中，一比丘被猎人唆使之猎犬所围，因惧而攀上树，其衣掉落于猎人身上，猎人遂被猎犬撕咬而死。

Phusatisuttavaṇṇanā niṭṭhitā.

触经释义终。

3. Jaṭāsuttavaṇṇanā

3. 缠结经释义

23. Yena atthena taṇhā ‘‘jaṭā’’ti vuttā, tamevatthaṃ dassetuṃ ‘‘jāliniyā’’ti vuttaṃ. Sā hi aṭṭhasatataṇhāvicaritapabhedā attano avayavabhūtā eva jālā etissā atthīti jālinīti vuccati. Idānissā jaṭākārena pavattiṃ dassetuṃ ‘‘sā hī’’tiādi vuttaṃ. Tattha rūpādīsu ārammaṇesūti tassā pavattiṭṭhānamāha rūpādichaḷārammaṇavinimuttassa taṇhāvisayassa abhāvato. Heṭṭhupariyavasenāti kadāci rūpārammaṇe kadāci yāva dhammārammaṇā, kadāci dhammārammaṇe kadāci yāva rūpārammaṇāti evaṃ heṭṭhā ca upari ca pavattivasena. Desanākkamena cettha heṭṭhupariyatā veditabbā, kāmarāgādivasenapi ayamattho veditabbo. Saṅkhārānaṃ khaṇikabhāvato aparāparuppatti ettha saṃsibbananti āha ‘‘punappunaṃ uppajjanato saṃsibbanaṭṭhenā’’ti. Idaṃ yena sambandhena jaṭā viyāti jaṭāti jaṭātaṇhānaṃ upamūpameyyatā, taṃdassanaṃ. Ayañhettha attho – yathā jālinī veḷugumbassa sākhā, tāsaṃ sañcayādayo ca attano avayavehi saṃsibbitā vinaddhā ‘‘jaṭā’’ti vuccanti, evaṃ taṇhāpi saṃsibbanasabhāvenāti.

23. 以何义故，渴爱被称为“缠结”？为示其义，故说“具网者”。此渴爱有一百零八种行相差别，其自身支分即是其网，故称“具网者”。今为显示其如缠结般的运作，故说“此（渴爱）实”等。其中，“于色等所缘中”，是说明其运作之处，因渴爱的所缘不离色等六种所缘。“以下上之故”者，谓有时缘于色所缘，有时乃至缘于法所缘；有时缘于法所缘，有时乃至缘于色所缘，如是上下运作。此处之下上，当知是依教说之次第；此义亦可以欲贪等来了知。由于诸行的刹那性，此处后后生起即是交织，故说“以其不断生起，有交织义”。此是为显示，以何种关系（说渴爱）“如缠结”，故名“缠结”，即缠结与渴爱的譬喻与被譬喻的关系。此中义理是：譬如具网的竹丛枝条，其积聚等由自身支分交织缠缚，被称为“缠结”；如是，渴爱亦因其交织之自性（而被称为缠结）。

Ime [Pg.92] sattā ‘‘mama ida’’nti pariggahitaṃ attanibbisesaṃ maññamānā abbhantarimaṃ karonti. Abbhantaraṭṭho ca anto-saddoti sakaparikkhāresu uppajjanamānāpi taṇhā ‘‘antojaṭā’’ti vuttā. Pabbajitassa pattādi, gahaṭṭhassa hatthiādi sakaparikkhāro. Attāti bhavati ettha abhimānoti attabhāvo, upādānakkhandhapañcakaṃ. Sarīranti keci. ‘‘Mama attabhāvo sundaro, asukassa viya mama attabhāvo bhaveyyā’’tiādinā sakaattabhāvādīsu taṇhāya uppajjanākāro veditabbo. Attano cakkhādīni ajjhattikāyatanāni, attano ca paresañca rūpādīni bāhirāyatanāni, paresaṃ sabbāni vā. Saparasantatipariyāpannāni vā cakkhādīni ajjhattikāyatanāni, tathā rūpādīni bāhirāyatanāni. Parittamahaggatabhavesu pavattiyāpi taṇhāya antojaṭābahijaṭābhāvo veditabbo. Kāmabhavo hi kassacipi kilesassa avikkhambhitattā katthacipi avimutto ajjhattaggahaṇassa visesapaccayoti ‘‘ajjhattaṃ anto’’ti ca vuccati, tabbipariyāyato rūpārūpabhavo ‘‘bahiddhā bahī’’ti ca. Tenāha bhagavā – ‘‘ajjhattasaṃyojano puggalo, bahiddhāsaṃyojano puggalo’’ti (a. ni. 2.37).

这些众生执取“此是我所”，视之为与我无别而内化之。“内”(anto)一词，即是“阿邦答勒”(abbhantara)之义，因此即使是于自身资具上生起的渴爱，亦被称为“内缠”。出家人的衣钵等，在家人的象马等，是其自身资具。“于此生起我慢”，故为“自体”(attabhāva)，即五取蕴。有人则认为是身体。当知渴爱于自身等处生起的方式，如：“我的自体是美好的”、“愿我的自体能像某某人一样”等。自己的眼等是内处，自己与他人的色等是外处，或他人的一切（处）皆是外处。又或者，包含在自身与他人相续中的眼等是内处，同样，色等是外处。亦当了知，渴爱于欲界有与广大有中运作，亦有内缠与外缠之分。因为欲有未镇伏任何烦恼，于何处皆未解脱，是为内执取的特殊助缘，故被称为“内”(ajjhattaṃ)与“里”(anto)；与此相反，色有与无色有则被称为“外”(bahiddhā)与“表”(bahī)。是故世尊(bhagavā)说：“有内结的个人(puggala)，有外结的个人”。

Visayabhedena pavattiākārabhedena anekabhedabhinnampi taṇhaṃ jaṭābhāvasāmaññena ekanti gahetvā ‘‘tāya evaṃ uppajjamānāya jaṭāyā’’ti vuttaṃ. Sā pana pajāti vuttasattasantānapariyāpannā eva hutvā punappunaṃ taṃ jaṭentī vinandhantī pavattatīti āha ‘‘jaṭāya jaṭitā pajā’’ti. Tathā hi paramatthato yadipi avayavabyatirekena samudāyo natthi, ekadeso pana samudāyo nāma na hotīti avayavato samudāyaṃ bhinnaṃ katvā upamūpameyyaṃ dassento ‘‘yathā nāma veḷujaṭādīhi…pe… saṃsibbitā’’ti āha. Imaṃ jaṭanti sambandho. Tīsu dhātūsu ekampi asesetvā saṃsibbanena tedhātukaṃ jaṭetvā ṭhitaṃ. Tenassā mahāvisayataṃ vijaṭanassa ca sudukkarabhāvamāha. Vijaṭetuṃ ko samatthoti iminā ‘‘vijaṭaye’’ti padaṃ sattiatthaṃ, na vidhiatthanti dasseti.

渴爱虽因所缘与运作方式的差别而有多种，但以其缠结的共性，总括为一，故说“由彼如是生起的缠结”。而此“众生”，实已包含在前述有情相续中，不断地缠绕、束缚而流转，故说“众生为缠结所缠”。诚然，从胜义而言，虽无离于部分之集合体，然单个部分亦不名为集合体。如是，将集合体与部分分开，以显示譬喻与被譬喻的关系，故说“譬如竹丛等……交织”。（谁能解开）“此缠结”，这是文句的关联。它交织缠绕三界，无有余漏。以此显示其范围之广大，以及解开之极难。“谁能解开？”，以此显示“应解开”(vijaṭaye)一词是能力义，非指令义。

Evaṃ ‘‘antojaṭā’’tiādinā puṭṭho athassa bhagavā tamatthaṃ vissajjento ‘‘sīle patiṭṭhāyā’’tiādimāha. Ettha sīleti kusalasīle. Taṃ pana pātimokkhasaṃvarādibhedesu parisuddhameva icchitabbanti āha ‘‘catupārisuddhisīle’’ti.

如是，被以“内缠”等提问后，世尊(bhagavā)为彼解释其义，说了“住立于戒”等。此中“戒”者，谓善戒。然此戒，须于波罗提木叉(pātimokkha)律仪等中皆得清净，故说“于四遍净戒中”。

Narati [Pg.93] netīti naro, puriso. Kāmaṃ itthīpi taṇhājaṭāvijaṭane samatthā atthi, padhānameva pana sattaṃ dassento ‘‘naro’’ti āha yathā ‘‘satthā devamanussāna’’nti, aṭṭhakathāyaṃ pana avibhāgena puggalapariyāyo ayanti dassetuṃ ‘‘naroti satto’’ti vuttaṃ. Vipākabhūtāya saha paññāya bhavatīti sapañño. Tāya hi ādito paṭṭhāya santānavasena bahulaṃ pavattamānāya ayaṃ satto savisesaṃ sapaññoti vattabbataṃ arahati. Vipākapaññāpi hi santānavisesena bhāvanāpaññuppattiyā upanissayapaccayo hoti ahetukadvihetukānaṃ tadabhāvato. Kammajatihetukapaṭisandhipaññāyāti kammajāya tihetukapaṭisandhiyaṃ paññāyāti evaṃ tihetukasaddo paṭisandhisaddena sambandhitabbo, na paññāsaddena. Na hi paññā tihetukā atthi. Paṭisandhito pabhuti pavattamānā paññā ‘‘paṭisandhiyaṃ paññā’’ti vuttā taṃmūlakattā, na paṭisandhikkhaṇe pavattā eva.

“引导”(neti)故为“人”(naro)，即男子(puriso)。诚然，女子亦有能力解开渴爱缠结，然为显示主导的有情，故说“人”，如说“天人师”。然在义注(aṭṭhakathā)中，为示此词为“个人”(puggala)的无差别同义词，故说“人即有情”。与果报所生之慧俱行，故为“具慧者”。此慧自始即依相续而多运作，故此有情堪称“具殊胜慧者”。果报慧亦由相续殊胜，而为修慧生起的亲依止缘(upanissayapaccaya)，因无因、二因者无此故。“由业生三因结生之慧”者，意谓“由业生、于三因结生时的慧”。如是，“三因”一词应与“结生”相连，而非与“慧”相连，因慧无三因。自结生以来运作的慧，因以结生为根本，故称“结生时的慧”，非谓仅于结生刹那运作。

Cinteti ārammaṇaṃ upanijjhāyatīti cittaṃ, samādhi. So hi sātisayaṃ upanijjhānakicco. Na hi vitakkādayo vinā samādhinā tamatthaṃ sādhenti, samādhi pana tehi vināpi sādhetīti. Paguṇabalavabhāvāpādanena paccayehi cittaṃ, attasantānaṃ cinotītipi cittaṃ, samādhi. Paṭhamajjhānādivasena cittavicittatāya iddhividhādicittakaraṇena ca samādhi cittanti vināpi paropadesenassa cittapariyāyo labbhateva. Aṭṭhakathāyaṃ pana citta-saddo viññāṇe niruḷhoti katvā vuttaṃ ‘‘cittasīsena hettha aṭṭha samāpattiyo kathitā’’ti. Yathāsabhāvaṃ pakārehi jānātīti paññā. Sā yadipi kusalādibhedato bahuvidhā, ‘‘bhāvaya’’nti pana vacanato bhāvetabbā idhādhippetāti taṃ dassento ‘‘paññānāmena vipassanā kathitā’’ti. Yadipi kilesānaṃ pahānaṃ ātāpanaṃ, taṃ sammādiṭṭhiādīnampi attheva, ātappasaddo viya pana ātāpa-saddo vīriye eva niruḷhoti āha ‘‘ātāpīti vīriyavā’’ti. Yathā kammaṭṭhānaṃ tāya paññāya parito harīyati pavattīyati, evaṃ sāpi tadatthaṃ yogināti āha ‘‘pārihāriyapaññā’’ti. Abhikkamādīni sabbakiccāni sātthakasampajaññādivasena paricchijja netīti sabbakiccapariṇāyikā.

“思惟”(cinteti)、“审虑所缘”(ārammaṇaṃ upanijjhāyati)，故为“心”(citta)，即是定(samādhi)。定有超胜的审虑作用。寻(vitakka)等若无定，则不能成办其事；然定即便无寻等，亦能成办。又，诸缘令其熟练有力，故为心；又，积集(cinoti)自身相续，故为心(citta)，即是定。由初禅(paṭhamajjhāna)等而有心的种种差别，且能作成神变(iddhividhā)等奇特之事，故定亦名“心”。是故，即便无他人教授，亦能得知定为心之同义词。然在义注(aṭṭhakathā)中，因“心”一词常用于“识”(viññāṇa)义，故说：“此处以心为首，说八等至”。“如其自性而以种种方式了知”，故为“慧”(paññā)。慧虽有善等多种，然依“应修习”(bhāvaya)一词，当知此处意指应被修习者。为示此义，故说：“以慧之名，说为观(vipassanā)”。烧尽烦恼虽为“热行”(ātāpana)，此义于正见等亦有，然“热行”一词如“热忱”(ātappa)一词，仅用于精进(vīriya)义，故说：“有热行者，即有精进者”。譬如业处(kammaṭṭhāna)为此慧所执持运转，同样，瑜伽行者亦为此业处而执持此慧，故说为“执持慧”(pārihāriyapaññā)。于前进等一切事务，能以有益正知(sātthakasampajañña)等加以辨知而引导，故为“一切事务的引导者”。

Yasmā puggalādhiṭṭhānena gāthā bhāsitā, tasmā puggalādhiṭṭhānameva upamaṃ dassento ‘‘yathā nāma puriso’’tiādimāha. Tattha sunisitanti suṭṭhu [Pg.94] nisitaṃ, ativiya tikhiṇanti attho. Satthassa nisitatarabhāvakaraṇaṃ nisānasilāyaṃ, bāhubalena cassa ukkhipananti ubhayampetaṃ atthāpannaṃ katvā upamā vuttāti tadubhayaṃ upameyyaṃ dassento ‘‘samādhisilāyaṃ sunisitaṃ…pe… paññāhatthena ukkhipitvā’’ti āha. Samādhiguṇena hi paññāya tikkhabhāvo. Yathāha ‘‘samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5; 4.99; 5.1071). Vīriyañcassā upatthambhakaṃ paggaṇhanato. Vijaṭeyyāti vijaṭetuṃ sakkuṇeyya. Vuṭṭhānagāminivipassanāya hi vattamānāya yogāvacaro taṇhājaṭaṃ vijaṭetuṃ samattho nāma. Vijaṭanañcettha samucchedavasena pahānanti āha – ‘‘sañchindeyya sampadāleyyā’’ti.

由于此偈是依个人(puggala)而说，故亦示现依个人之喻，说“譬如有人”(yathā nāma puriso)等语。此处“善磨利”(sunisitaṃ)意为磨得极好，即“极其锐利”。刀之所以更加锋利，是因磨刀石(nisānasilā)与举起它的臂力(bāhubala)，此二者皆具深意而作譬喻。为显此二譬喻义，故说“于定石(samādhisilā)上善磨利……以慧手(paññāhattha)高举”。实则由定(samādhi)之功，令慧(paññā)锋利。如言：“心入定者能如实知见”。而精进(vīriya)则因其策励而成为支撑。“能解缠”(vijaṭeyya)谓能够解开。当行者(yogāvacara)正修习导向出离之观(vuṭṭhānagāminīvipassanā)时，确实堪能解开渴爱(taṇhā)之缠结。此处所言解缠，是指以断绝(samuccheda)的方式舍断，故说“应切断，应粉碎”。

Maggakkhaṇe panesa vijaṭeti nāma, aggaphalakkhaṇe sabbaso vijaṭitajaṭo nāma. Tenāha ‘‘idānī’’tiādi. Yasmā jaṭāya vijaṭanaṃ ariyamaggena, tañca kho nibbānaṃ āgamma, tasmā taṃ sandhāyāha ‘‘jaṭāya vijaṭanokāsa’’nti. Yattha pana sā vijaṭīyati, taṃ dassetuṃ ‘‘yattha nāmañcā’’tiādi vuttaṃ. ‘‘Paṭighaṃ rūpasaññā cā’’ti gāthāsukhatthaṃ sānunāsikaṃ katvā niddeso, ‘‘paṭigharūpasaññā’’ti vuttaṃ hoti. Paṭighasaññāvasena kāmabhavo gahito kāmabhavapariyāpannattā tāya. Pathavīkasiṇādirūpe saññā rūpasaññā. Ubhayatthāpi saññāsīsena cittuppādasseva gahaṇaṃ. Bhavasaṅkhepenāti bhavabhāvena saṅkhipitabbatāya, bhavalakkhaṇena ekalakkhaṇattāti attho. Rūpe vā virajjanavasena ca vattuṃ sakkuṇeyyā idha rūpasaññāti vuttā, evampettha arūpabhavassa ca gahitatā veditabbā. ‘‘Nāmañca rūpañcā’’ti anavasesato nāmarūpaṃ gahitanti arūpabhava-asaññabhavānampettha gahaṇaṃ siddhanti apare. Pariyādiyanaṭṭhāneti pariyādiyanakāraṇe sabbaso khepananimitte nibbāne. Tenāha ‘‘nibbānaṃ…pe… dassito hotī’’ti.

于道之刹那，此名为解缠；于最上果之刹那，则名为已完全解开缠结者。故说“今时”等。缠结之解开是藉由圣道，且依于涅槃，故说“解开缠结之处”。为指示缠结于何处被解开，故说“于何处名与色……”等。‘触想与色想’(Paṭighaṃ rūpasaññā ca)一句，为合偈颂韵律而作鼻音化解释，其意为‘触想与色想’(paṭigha-rūpasaññā)。以触想含摄了欲有(kāmabhava)，因其为欲有所摄。于地遍(pathavīkasiṇa)等色法之想为色想。二者皆以想为首，含摄心之生起。‘以有概括’(Bhavasaṅkhepena)意为，因其当以有之状态被概括，或因其具有同一有之相。亦可说，此处所谓色想，是指对色离染，如此则当知亦含摄了无色有(arūpabhava)。另有师言：‘名与色’(Nāmañca rūpañca)是无遗漏地含摄了名色，故此处亦确定含摄了无色有与无想有(asaññabhava)。‘于彻底断尽处’(Pariyādiyanaṭṭhāne)意为，于作为彻底灭尽之因的涅槃中。故说“涅槃……已被开示”。

Jaṭāsuttavaṇṇanā niṭṭhitā.

缠结经释义终。

4. Manonivāraṇasuttavaṇṇanā

4. 制心经释义

24. Evaṃladdhikāti sabbathāpi cittuppatti sadukkhā, sabbathāpi acittakabhāvo seyyo, tasmā yato kutoci cittaṃ nivāretabbanti evaṃdiṭṭhikā[Pg.95]. Soti satto. Aniyyānikakathaṃ katheti ayoniso cittanivāraṇaṃ vadantī. Saṃyatabhāvaṃ āgatanti rāgavisevanādito sammadeva saṃyatabhāvaṃ otarabhāvaṃ. Dhammacariyāvasena hi pavattamāne citte natthi īsakampi rāgādivisevanaṃ, na tassa sampati āyatiñca koci anattho siyā, tasmā taṃ mano sabbato anavajjavuttito na nivāretabbaṃ. Tenāha ‘‘dānaṃ dassāmī’’tiādi. Yato yatoti yato yato sāvajjavuttito ayonisomanasikārato. Tanti mano nivāretabbaṃ anatthāvahattā.

24. 持此见者(evaṃladdhikā)认为：一切心之生起皆是苦，一切无心状态更为殊胜，因此无论从何处生起的心都应制止。彼即是众生(satto)。他们宣说非导向出离之论(aniyyānikakathaṃ)，主张不如理地制止心。所谓“已得调御”(saṃyatabhāvaṃ āgataṃ)是指从沉溺于贪欲等中完全调御，达到自制的状态。若心依正法而行，则无丝毫沉溺于贪欲等，于现在与未来皆无任何祸患，因此此心因其行止全无过失，故不应制止。故说“我将布施”等。‘从何处’(Yato yato)意为，从任何有过失之行、不如理作意之处。‘彼’(Taṃ)心则应制止，因其招致祸患。

Manonivāraṇasuttavaṇṇanā niṭṭhitā.

制心经释义终。

5. Arahantasuttavaṇṇanā

5. 阿罗汉经释义

25. Katāvīti katavā, pariññādikiccaṃ katvā niṭṭhapetvā ṭhitoti attho. Tenāha ‘‘catūhi maggehi katakicco’’ti. Svāyamattho arahantiādisaddasannidhānato viññāyati. Evaṃ ‘‘ahaṃ vadāmī’’tiādiākārena pucchati.

25. “已作者”(Katāvīti)即“已作”(katavā)，意为已完成、已结束应遍知等任务而住立。因此说‘以四道完成所作’。此义可从‘阿罗汉’(arahant)等词语的出现而得知。如此，以‘我说’等方式提问。

Khandhādīsu kusaloti khandhāyatanādīsu salakkhaṇādīsu ca samūhādivasena pavattiyañca cheko yathābhūtavedī. Upaladdhinissitakathanti attupaladdhinissitakathaṃ hitvā. Vohārabhedaṃ akarontoti ‘‘ahaṃ paramatthaṃ jānāmī’’ti lokavohāraṃ bhindanto avināsento loke lokasamaññameva nissāya ‘‘ahaṃ, mamā’’ti vadeyya. Khandhā bhuñjantītiādinā vohārabhedaṃ, tattha ca ādīnavaṃ dasseti.

“于蕴等善巧”(Khandhādīsu kusalo)者，即于蕴、处等，于其自相等，以及于其以集合等方式的运作上，皆为善巧、如实知见者。“舍离依执取之说”(Upaladdhinissitakathaṃ)即舍弃依自我执取之说。“不破坏世间言说”(Vohārabhedaṃ akaronto)者，即不以‘我知胜义’而破坏、毁坏世间言说，而是在世间中依世间俗称说‘我’、‘我的’。以‘诸蕴在受用’等语，显示了对言说的破坏及其过患。

Māno nāma diṭṭhiyā samadhuro. Tathā hi dutiyamaggādīsu sammādiṭṭhiyā pahānābhisamayassa paṭivipaccanīke paṭipattisiddhi. Tenāha ‘‘yadi diṭṭhiyā vasena na vadati, mānavasena nu kho vadatīti cintetvā’’ti. Vidhūpitāti santāpitā ñāṇagginā daḍḍhā. Te pana viddhaṃsitā nāma hontīti āha ‘‘vidhamitā’’ti. Mamaṅkārādayo mayanti sattasantāne sati pavattanti etenāti mayo, maññanā. Mayo eva mayatāti āha ‘‘mayatanti maññana’’nti.

慢，与见是同类的。诚然，于第二道等中，修行之成就与（正见所对治的）断、现观相违。因此说：“若非因见而说，则思是否因慢而说”。‘已熏除’(Vidhūpitā)即已烧热，被智火所焚。彼等实则名为已摧毁，故说‘已粉碎’(vidhamitā)。‘我所’(Mamaṅkāra)等之所以称为‘慢’(mayo)，是因为它们依此在众生心相续中运作，此即‘思量’(maññanā)。‘慢’(Mayo)即是‘慢的状态’(mayatā)，故说“‘慢的状态’即是‘思量’”。

Arahantasuttavaṇṇanā niṭṭhitā.

阿罗汉经释义终。

6. Pajjotasuttavaṇṇanā

6. 明灯经释义

26. Divārattinti [Pg.96] na ādicco viya divā eva, na candimā viya rattiṃ eva, atha kho divā ca rattiñca. Tattha tatthāti yattha yattha sampajjalito, tattha tattheva padese, na ādicco viya candimā viya sakalaṃ mahādisaṃ disantarāḷañca. Ñāṇānubhāvena uppannāloko ñāṇālokoti vadanti. ‘‘Idaṃ dukkhaṃ ariyasaccanti pubbe me, bhikkhave, ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādī’’ti (saṃ. ni. 5.1081; mahāva. 15; paṭi. ma. 2.30) pana vacanato maggo ñāṇāloko. ‘‘Tamo vihato, āloko uppanno’’ti (ma. ni. 1.386; pārā. 12) vā vacanato vijjattayāloko ñāṇāloko. Paṭhamābhisambodhiyaṃ viya sañjātapītivipphāro, visesato ratanaghare samantapaṭṭhānavicinane sañjātapītivasena uppannasarīrobhāso vā pītiāloko. Tattheva uppannapasādavasena sañjātaālokova pasādāloko. Dhammacakkapavattane ‘‘aññāsi vata, bho, koṇḍañño’’ti uppannapasādālokoti ca vadanti. Sabbattheva satthu dhammadesanā sattānaṃ hadayatamaṃ vidhamantī dhammakathāāloko. Sabbopi buddhānaṃ pātubhāvā uppanno ālokoti iminā sāvakānaṃ desanāya sañjātadhammālokopi buddhānubhāvoti dasseti.

26. “昼与夜”(Divārattiṃ)意为，非如日只在昼，非如月只在夜，而是昼夜皆然。“于彼彼处”(Tattha tatthā)意为，于任何燃起之处，即在彼处，而非如日、月遍照所有主要方向与中间方向。有说，由智力所生之光为智光。又，依‘诸比丘，“此是苦圣谛”，于我昔所未闻之法中，眼生、智生、慧生、明生、光生’之语，道即是智光。或依‘黑暗已除，光明已生’之语，三明之光为智光。犹如初成正觉时所生之喜遍满，或特指于宝屋思择《发趣论》时，由喜所生之身光，为喜光。于彼处由净信所生之光，为净信光。亦有说，于转法轮时，因‘憍陈如确实已了知’而生之光为净信光。世尊的一切说法，能破除众生心中黑暗，此为说法光。一切光明皆因诸佛出现而生，此句显示，由弟子闻法所生之法光，亦是佛陀的威力。

Pajjotasuttavaṇṇanā niṭṭhitā.

明灯经释义终。

7. Sarasuttavaṇṇanā

7. 湖经释义

27. Saraṇato avicchedavasena pavattanato khandhādīnaṃ paṭipāṭi sarā. Tenāha ‘‘ime saṃsārasarā’’ti. Kutoti kena kāraṇena, kimhi vā? Tenāha ‘‘kiṃ āgammā’’ti? Na patiṭṭhāti paccayābhāvato. Āpotiādinā pāḷiyaṃ catunnaṃ mahābhūtānaṃ appatiṭṭhānāpadesena tattha kāmarūpabhavānaṃ abhāvo dassito. Tadubhayābhāvadassanena heṭṭhā vuttanayeneva arūpabhavassapi abhāvo dassitova hoti, yathārutavasena vā ettha attho veditabbo. Yasmā purimā dve gahitā, gahitañca atthaṃ pariggahetvāva pacchimattho pavattoti.

27. 由于五蕴等持续不断地相续流转，故名为“流”。因此说：“此等是轮回之流。”“为何？”即“以何因？”或“于何处？”因此说：“依止何者？”因无所依，故不能安住。经中以水等为例，藉由说明四大种无所依止，而显示了欲有与色有的不存在。通过显示此二有不存在，依前述之理，也显示了无色有的不存在，或者此处应依文句理解。因为前二者已被把握，且在领会其义后，后者的意义方得生起。

Sarasuttavaṇṇanā niṭṭhitā.

流经释义终。

8. Mahaddhanasuttavaṇṇanā

8. 大财富经释义

28. Nidhīyatīti [Pg.97] nidhānaṃ. Nidhātabbataṃ gataṃ nihitanti attho. Muttasārādīti muttāmaṇiveḷuriyapavāḷarajatajātarūpādi. Suvaṇṇarajatabhājanādīti ādi-saddena kahāpaṇa-dhaññakoṭṭhabhaṇḍādiṃ saṅgaṇhāti. Tampi hi niccaparibbayavasena bhuñjīyatīti ‘‘bhogo’’ti vuccati. Aññamaññaṃ abhigijjhantīti aññamaññassa santakaṃ abhigijjhanti. Tenāha ‘‘patthentī’’ti. Analaṅkatāti na alaṃ pariyattanti evaṃ katacittā, atricchatāmahicchatāhi abhibhūtā. Tenāha ‘‘atittā apariyattajātā’’ti. Ussukkajātesūti taṃtaṃkicce sañjātaussukkesu. Nānākiccajātesūti nānāvidhakiccesu, sañjātanānākiccesu vā. Vaṭṭagāmikapasutena vaṭṭasotaṃ anusarantesu. Taṇhānivāsatāya gehantipi agārantipi vuccatīti āha ‘‘mātugāmena saddhiṃ geha’’nti. Virājiyāti hetuatthadīpakaṃ padanti āha ‘‘virājetvā’’ti, tvā-saddopi cāyaṃ hetuatthoti.

28. “被埋藏”故名“宝藏”。意即被埋藏、被安置。“珍珠宝石等”是指珍珠、宝珠、琉璃、珊瑚、金银等。“金银器皿等”的“等”字，包含钱币、谷仓、财物等。这些东西因可经常受用，故名为“资财”。“互相贪求”是指彼此贪求对方所有之物。因此说“希求”。“不知足”是指内心不满足，被极大的贪欲与大欲所征服。因此说“无厌足、不知足”。“热衷事务”是指对种种事务生起热忱。“从事多务”是指从事多种事务，或生起多种事务。随顺轮回之流而行的人。因贪爱以此为住所，故“geha”与“agāra”皆称为“家”，因此说“与妇女共处之家”。“离染”(virājiya)是表示原因的词，故说“离染之后”(virājetvā)，此“tvā”词缀亦表示原因之义。

Mahaddhanasuttavaṇṇanā niṭṭhitā.

大财富经释义终。

9. Catucakkasuttavaṇṇanā

9. 四轮经释义

29. Iriyā vuccati kāyena kattabbakiriyā, tassā pavattiṭṭhānabhāvato iriyāpatho, gamanādi. Taṃ aparāparappavattiyā cakkaṃ. Tenāha ‘‘catucakkanti catuiriyāpatha’’nti. Navadvāranti karajakāyo adhippeto. So ca kesādiasuciparipūroti āha ‘‘puṇṇanti asucipūra’’nti. Taṇhāya saṃyuttanti taṇhāsahitaṃ. Tena na kevalaṃ sabhāvato eva, atha kho nissitadhammo ca asuciṃ dasseti. Mātukucchisaṅkhāte asucipaṅke jātattā paṅkajātaṃ, kesādiasucipaṅkajātattā ca paṅkajātaṃ. Yātrāti apagamo. Tena sabhāvato nissitadhammato ca asucisabhāvato kāyato kathaṃ apagamo siyāti pucchati. Tenāha ‘‘etassā’’tiādi.

29. “威仪”(iriyā)被称为身体所作的行为，因其为行为发生之处，故名“威仪路”(iriyāpatha)，如行走等。其不断相续，故为“轮”。因此说“四轮即四威仪”。“九门”意指此身(karajakāya)，其充满了头发等不净物，故说“充满不净”。“与渴爱相应”即与渴爱俱行。因此，不仅从其自性，也从所依之法上显示其不净。因在名为母胎的不净泥沼中出生，故名“泥沼生”；又因从头发等不净泥沼中出生，故名“泥沼生”。“行”(yātrā)是指出离。因此，问从此自性、所依法及自性皆不净的身体，如何能出离？故说“对此”等等。

Nahanaṭṭhena bandhanaṭṭhena naddhīti upanāho idhādhippetoti āha ‘‘naddhinti upanāha’’nti. So pana ito pubbakāle kodhoti āha ‘‘pubbakāle’’tiādi[Pg.98]. Pāḷiniddiṭṭheti upanāhaiccādike idha pāḷiyaṃ niddiṭṭhe kilese ṭhapetvā avasesā diṭṭhivicikicchādayo satta kilesā dummocayatāya varattā viyāti varattāti veditabbā. Ārammaṇaggahaṇasabhāvato eko evesa dhammo, pavatti-ākārabhedena pana icchanaṭṭhena patthanaṭṭhena icchā, lubbhanaṭṭhena gijjhanaṭṭhena lobhoti vutto. Paṭhamuppattikāti ekasmiṃ ārammaṇe, vāre vā paṭhamaṃ uppannā. Aparāparuppattikoti punappunaṃ uppajjamānako. Aladdhapatthanā appaṭiladdhavatthumhi āsatti lobho. Uppāṭetvāti sasantānato uddharitvā.

以缠结义、束缚义而言，“怨恨”(naddhi)在此处意指“怨恨”(upanāha)，故说“怨恨即怨恨”。而它在先前阶段是“嗔恚”(kodha)，故说“先前阶段”等。此处，除了巴利圣典所指的怨恨等烦恼外，其余的邪见、疑等七种烦恼，因其难以解脱，当知其如皮索(varattā)。就执取所缘的自性而言，这只是一种法，但因生起方式的差异，以意欲义、希求义而言，称为“欲”(icchā)；以贪着义、贪婪义而言，称为“贪”(lobha)。“初次生起”是指在同一所缘或时候，第一次生起。“反复生起”是指一再地生起。“未得所求”是指对于未得之物产生执着，即是贪。“拔除”是指从自相续中根除。

Catucakkasuttavaṇṇanā niṭṭhitā.

四轮经释义终。

10. Eṇijaṅghasuttavaṇṇanā

10. 羚羊胫经释义

30. Eṇimigassa viyāti eṇimigassa jaṅghā viya. Avayavīsambandhe hi idaṃ sāmivacanaṃ. Piṇḍimaṃsassa parito samasaṇṭhitattā suvaṭṭītajaṅgho. Kisanti thūlabhāvapaṭikkhepaparājotanā, na suṭṭhu kisabhāvadīpanaparāti āha ‘‘athūlaṃ samasarīra’’nti. Ātapena milātanti tapasā milātakāyaṃ indriyasantāpanabhāvato. Tenevāha – ‘‘tapo milāta’’ntiādi, tathā cāha pāḷiyaṃ ‘‘appāhāraṃ alolupa’’nti. Yathā ‘‘vīrassa bhāvo vīriya’’nti vīrabhāvena vīriyaṃ lakkhīyati, evaṃ vīriyasambhavena vīrabhāvoti āha ‘‘vīranti vīriyavanta’’nti. ‘‘Cattāro pañca ālope, abhutvā udakaṃ pive’’ti (theragā. 983; mi. pa. 6.5.10) dhammasenāpativuttaniyāmena parimitabhojitāya appāhāratā bhojane mattaññutā. ‘‘Mitāhāra’’nti vatvā puna paricchinnakālabhojitāyapi appāhārataṃ dassento ‘‘vikāla…pe… parittāhāra’’nti āha. Catūsu paccayesu loluppavirahitaṃ bodhimūle eva sabbaso loluppassa pahīnattā. ‘‘Catūsu paccayesū’’ti hi imināva sabbattha loluppavigamo dīpitovāti. Rasataṇhāpaṭikkhepo vā esa ‘‘appāhāra’’nti vatvā ‘‘alolupa’’nti vuttattā. ‘‘Sīhaṃ vā’’ti ettha ekacarasaddo viya iva-saddo atthato ‘‘nāga’’nti etthāpi ānetvā, sambandhitabboti [Pg.99] āha – ‘‘ekacaraṃ sīhaṃ viya, ekacaraṃ nāgaṃ viyā’’ti. Ekacarā appamattā ekīkatāya.

30. “如羚羊”即如羚羊之胫。此为表示部分与整体关系的属格。因其腓肉圆实匀称，故胫骨美好。“纤细”是为了否定粗壮，而非意在显示其极为瘦削，故说“不粗壮且身体匀称”。“因热而憔悴”是指因苦行而身体憔悴，此乃由于诸根受到折磨。因此说“因苦行而憔悴”等，经中亦说“少食，不贪婪”。如同“勇者之性是为精进”，精进由勇者之性所表征，同样，勇者之性由精进而有，故说“勇者即有精进者”。“食四五口，不食即饮水”，依循法将所说之规，饮食有节量即是少食，于饮食知量。说了“适量饮食”后，又为显示在限定时间外不食亦是少食，故说“非时……食甚少”。于四资具无贪婪，因在菩提树下已完全断除一切贪婪。“于四资具”一语，即显示了于一切处皆离贪。或者，说了“少食”之后又说“不贪婪”，此为否定味爱。于“如狮子”一句，“如”(iva)字应如“独行”一词般，亦带至“如象”(nāgaṃ)一句并与之相连，故说“独行如狮子，独行如象”。独行者，因专一而不放逸。

Pañcakāmaguṇavasena rūpaṃ gahitaṃ tesaṃ rūpasabhāvattā. Manena nāmaṃ gahitaṃ manassa nāmasabhāvattā. Avinibhuttadhammeti avinābhāvadhamme gahetvā. Ādi-saddena āyatanadhātuādayo gahitā. Kāmaguṇaggahaṇena hettha rūpabhāvasāmaññena pañca vatthūni gahitāneva honti, manogahaṇena dhammāyatanaṃ, evaṃ dvādasāyatanāni gahitāni honti. Iminā nayena dhātuādīnampi gahitatā yojetabbā. Tenāha ‘‘pañcakkhandhādivasenapettha bhummaṃ yojetabba’’nti. Etthāti pāḷiyaṃ. Kāmavatthu bhummaṃ.

以五种欲的方式把握色，因其具有色的自性。以意把握名，因意具有名的自性。“不可分离法”是说把握了不可分离之法。“等”字包含了处、界等。此处，通过把握五种欲，即以色的共相把握了五种事物；通过把握意，即把握了法处，如是十二处即被把握。循此理，亦应理解界等的被把握。因此说：“此处应以五蕴等为基础来理解。”“此处”是指在经文中。欲境是基础。

Eṇijaṅghasuttavaṇṇanā niṭṭhitā.

羚羊胫经释义终。

Sattivaggavaṇṇanā niṭṭhitā.

刀剑品释义终。

4. Satullapakāyikavaggo

4. 善说法天众品

1. Sabbhisuttavaṇṇanā

1. 贤善经释义

31. Sataṃ sādhūnaṃ saraṇagamanasīlādibhedassa dhammassa ullapanato, attano vā pubbenivāsānussatiyā tassa dhammassa ullapanato kathanato satullapā, devatā, tāsaṃ kāyo samūho, tattha bhavāti satullapakāyikā. Tenāha ‘‘sataṃ dhamma’’ntiādi. Samādānavasena ullapetvā, na vaṇṇanākathanamattena tatrāti tasmiṃ tāsaṃ devatānaṃ satullapakāyikabhāve. Idaṃ vatthūti idaṃ kāraṇaṃ. Samuddavāṇijāti saṃyattikā. Khittasaravegenāti jiyāmuttasarasadisavegena, sīghaoghenāti attho. Uppatatīti uppāto. Uppāte bhavaṃ byasanaṃ uppātikaṃ. Patiṭṭhāti hitapatiṭṭhā. Paraloke hitasukhāvahaṃ abhayakāraṇaṃ. Jaṅghasatanti manussasataṃ. Jaṅghāsīsena hi manusse vadati sahacāribhāvato. Aggahesi pañcasīlāni. Āsannānāsannesu āsannasseva paṭhamaṃ vipaccanato ‘‘āsannakāle gahitasīlaṃ nissāyā’’ti vuttaṃ. Ghaṭāvasenāti samūhavasena.

31. 由于宣说善人们所皈依的戒行等法，或由于讲述自己宿住随念中所了知的法，故（彼天神）被称为“善说者”(satullapā)；她们的群体，于彼处存在，故称为“善说天”(satullapakāyikā)。因此说“善人之法”等。是以受持的方式宣说，而非仅以释义讲述，因此她们才成为善说天。此即是其原因。“航海商人”(Samuddavāṇijā)即结伴而行者。“以箭射之速”(Khittasaravegena)指如离弦之箭般的速度，意为“急流”。“生起”(Uppatati)即意外。于意外中发生的灾难为“意外之灾”(uppātikaṃ)。“依止”(Patiṭṭhā)指有益的依止，于他世带来利益安乐的无畏之因。“百胫”(Jaṅghasataṃ)即百人。因为（胫）是相伴之物，故以“胫首”(Jaṅghāsīsa)指人。他受持了五戒。在临近与不临近（成熟的业）中，因临近者先成熟，故说“依靠临近之时所受持的戒”。“以聚集故”(Ghaṭāvasena)即以集合的方式。

Sabbhīti [Pg.100] sādhūhi. Te hi saparahitasādhanato pāsaṃsatāya santaguṇatāya ca santoti vuccati. Te pana yasmā paṇḍitalakkhaṇehi samannāgatā honti, tasmā ‘‘paṇḍitehī’’ti āha. Samāsethāti saṃvasethāti ayamettha adhippāyoti āha ‘‘sabbairiyāpathe’’tiādi. Mittasanthavanti mettisandhānaṃ. Sattānaṃ hitesitālakkhaṇā hi metti, sā ca ñāṇasahitā ñāṇapubbaṅgamāvāti mittasanthavo asaṃkiliṭṭho, itaro saṃkiliṭṭhoti āha ‘‘na kenaci saddhiṃ kātabbo’’ti. Saddhammanti diṭṭhadhammikādihitāvahaṃ sundaradhammaṃ. Seyyoti hitavaḍḍhanatādi vuttanti āha ‘‘vaḍḍhī’’ti.

“与善人”(Sabbhi)即“与贤善者”(sādhūhi)。因能成就自他利益，且具足可赞叹与寂静之德，故彼等被称为“贤善者”(santa)。又因彼等具足智者之相，故说“与智者”。“交往”(Samāsetha)意即“共住”(saṃvasetha)，此为此处之意，故说“于一切威仪中”等。“友谊”(Mittasanthavaṃ)即慈心之联结。慈(mettā)的特质即是希求众生之利益，此慈与智相应、以智为前导，故此友谊无染；反之则有染，故说“不应与任何人（结交）”。“正法”(Saddhammaṃ)指能带来现世等利益的善法。“更胜”(Seyyo)是说能带来利益、增长等，故说“增长”。

Sataṃ sādhūnaṃ, paṇḍitānanti ayamettha attho. Tappaṭiyogavisayattā añña-saddassa vuttaṃ ‘‘aññato andhabālato’’ti. Sokanimittaṃ sokakāraṇaṃ uttarapadalopena idha sokasaddena gahitanti āha ‘‘sokavatthūna’’ntiādi. Sokavatthūni nāma corādayo acchindanādivasena paresaṃ sokakaraṇato. Sokānugatā sokappattā.

“善人们的”(Sataṃ)意即“贤善者、智者们的”，此为此处之义。因是其对立面，故说“异于”(aññato)一词，即“异于无明愚人”。“愁因”(Sokanimittaṃ)即愁之缘由，此处因省略后一词而用“愁”字代指，故说“愁苦之事物”等。所谓愁苦之事物，即盗贼等，因其通过抢夺等方式令他人产生愁苦。“为愁所随”(Sokānugatā)即为愁所困。

Therassāti saṃkiccattherassa. Attano bhaginiyā jeṭṭhattā ‘‘tumhe’’ti āha. Ayaṃ ‘‘idha corā paṭipajjiṃsū’’ti amhe tiṇāyapi na maññatīti cintetvā ekacce ‘‘mārema na’’nti āhaṃsu. Karuṇāya ekacce ‘‘vissajjemā’’ti āhaṃsu. Mantetvāti bhāsetvā.

“长老的”(Therassa)指僧吉遮(Saṃkicca)长老的。因自己的姐姐年长，故称“您”。一些（盗贼）心想：“此人（说）‘盗贼们在此出没’，他竟视我等如草芥”，于是说：“我们杀了他吧”。另一些（盗贼）出于悲悯，则说：“我们放了他吧”。“商议后”(Mantetvā)即交谈后。

Ahu ahosi, bhūtapubbanti attho. Araññasmiṃ brahāvaneti tādise brahāvane, mahāraññe nivāsīti attho cetoti byādho. Kūṭānīti vākurādayo. Oḍḍetvāti sajjetvā. Sasakanti pelakaṃ ubbiggāti bhītatasitā. Ekarattinti ekaratteneva. Dhanajānīti paribbayavasena addhikehi laddhabbadhanato hāni, ‘‘samaṇampi nāma hanti, kiṃ amhesu lajjissatī’’ti addhikānaṃ anāgamanato ekadivasaṃ laddhabbaparibbayampi na labhissantīti adhippāyo.

“曾有”(Ahu)即“曾是”(ahosi)，意为“往昔曾有”。“于林中大 जंगल”(Araññasmiṃ brahāvane)指在那样的大森林中，意为有名叫策陀(Ceto)的猎人住在大森林里。“陷阱”(Kūṭāni)指网罗等。“设置”(Oḍḍetvā)即布置妥当。“兔”(Sasakaṃ)指幼兔。“惊恐”(ubbiggā)即恐惧战栗。“一夜”(Ekarattiṃ)即仅一夜之间。“财富损失”(Dhanajāni)指因旅人消费而应得的财富之损失，其意为：因旅人们心想“此人连沙门都杀，对我等岂会知耻”而不来，故连一日可得的消费也得不到。

Ñātayopi mātāpitubhātubhaginiādike ñātake. Te kira adhimuttassa bhaginiyā santikaṃ upagacchantā antarāmagge tena samāgatā, adhimutto [Pg.101] saccavācaṃ anurakkhanto corabhayaṃ tesaṃ nārocesi. Tena vuttaṃ ‘‘tesampī’’tiādi. Taṃ nissāya pabbajitattā ‘‘adhimuttasāmaṇerassa santike’’ti vuttaṃ, na upasampadācariyo hutvā. Tenāha ‘‘attano antevāsike katvā’’ti. Saccānurakkhaṇena anuttaraguṇādhigamena ca ñātimajjhe virocati.

“亲人们”(Ñātayo)也指父母、兄弟、姐妹等亲戚。据说，他们前往阿地目多(Adhimutta)姐姐的住处时，在半路与他相遇。阿地目多为守护真实语，未告知他们有盗贼的危险。因此说“对他们也”等。因为是依止他而出家，故说“在阿地目多沙弥处”，而非因他是（他们的）具足戒阿阇梨。因此说“收为自己的弟子”。因守护真实语及证得无上功德，他在亲族中大放光彩。

Sātatanti satataṃ. Sa-saddassa hi idha sābhāvo yathā ‘‘sārāgo’’tiādīsu. Sātabhāvo vā sātatanti āha ‘‘sukhaṃ vā’’ti. Kāraṇenāti tena tena kāraṇena. Sabbāsaṃ tāsaṃ vacanaṃ subhāsitaṃ, bhagavato pana ukkaṃsagataṃ subhāsitameva. Svāyamattho taṃtaṃgāthāpadeneva viññāyatīti taṃ nīharitvā dassetuṃ ‘‘na kevala’’ntiādi vuttaṃ. Tena sappurisūpasaṃsevasaddhammābhiyogo yathā sattānaṃ vaḍḍhiyā paññāpaṭilābhassa ekantikaṃ kāraṇaṃ, evaṃ sokapaccaye sati visokabhāvassa, ñātimajjhe sobhāya, sugatigamanassa, ciraṃ sukhaṭṭhānassa, vaṭṭadukkhamocanassapi aññāsādhāraṇaṃ hotīti vuttamevāti daṭṭhabbaṃ.

“恒常”(Sātataṃ)即持续。此处 sa-音变为 sā，如同“有贪”(sārāgo)等词。或“乐”(sāta)的状态为“恒常”，故说“或为安乐”。“以其因缘”(Kāraṇena)即以种种因缘。所有那些话语皆是善说，然世尊(bhagavato)之言乃最胜善说。此义可由各偈颂之文句了知，为引述说明，故说“非仅”等。是故当知：亲近善士、勤修正法，既是众生增长与得证智慧的唯一因缘，也是当愁苦之缘生起时达至无愁、于亲族中庄严、趣向善趣、长住安乐、解脱轮回之苦的非共之因。

Sabbhisuttavaṇṇanā niṭṭhitā.

《善人经》释义终。

2. Maccharisuttavaṇṇanā

2. 悭吝经释义

32. Pamajjanākārena pavattā anupaladdhi pamādo. Tena ekantato satirahitā hontīti vuttaṃ ‘‘sativippavāsalakkhaṇenā’’ti. Diṭṭhivicikicchādayo cettha pamādeneva saṅgahitā. Idāni yathā macchariyanimittañca pamādanimittañca dānaṃ na dīyati, taṃ dassetuṃ ‘‘ekacco hī’’tiādi vuttaṃ. Parikkhayaṃ gamissatīti bhogaparihāniṃ gamissati. Khiḍḍādīti ādi-saddena maṇḍanavibhūsanachaṇanakkhattakiccabyasanādiṃ saṅgaṇhāti. Yasadāyakanti kittiyasassa parivārayasassa ca dāyakaṃ. Sirīdāyakanti sobhaggadāyakaṃ. Sampattidāyakanti kulabhogarūpabhogasampadāhi sampattidāyakaṃ. Puññanti vā idha puññaphalaṃ daṭṭhabbaṃ ‘‘evamidaṃ puññaṃ pavaḍḍhatī’’tiādīsu (dī. ni. 3.80) viya. Atthi dānassa phalanti ettha deyyadhammassa anavaṭṭhitataṃ bahulasādhāraṇataṃ, taṃ pahāya gamanīyataṃ[Pg.102], tabbisayāya pītiyā sāvajjataṃ, dānadhammassa anaññasādhāraṇataṃ anugāmikataṃ, tabbisayāya pītiyā anavajjataṃ, lobhādipāpadhammānaṃ vinodanaṃ, sesapuññānaṃ upanissayañca jānantenāti vattabbaṃ.

32. 以放逸之相而行，心不觉察，是为放逸(pamādo)。因此，他们完全失去正念，故说“以失念为特征”。于此，邪见、疑等亦为放逸所摄。为说明如何因悭吝之相与放逸之相而不行布施，今说“乃有一人”等。“将至毁坏”(Parikkhayaṃ gamissati)意为财富将减损。“嬉戏等”(Khiḍḍādi)中的“等”字，包含装饰、打扮、节庆、星象、事务、灾祸等。“能与名”(Yasadāyakaṃ)指能给予声名及眷属之名望。“能与光彩”(Sirīdāyakaṃ)指能给予美貌。“能与成就”(Sampattidāyakaṃ)指能通过家族财富与色身受用而给予圆满。此处的“福”(Puññaṃ)应视为福之果报，如“如是此福增长”等经文所示。所谓“布施有果报”，当知是指：了知所施之物的不坚固性、为众多（因缘）所共有性、必须舍离而去性，以及对此物之喜悦的过患；（亦了知）布施之法的不共性、能跟随（来世）性，以及对此法之喜悦的无过患，（布施）能遣除贪等恶法，且为其余诸福的强依止，如是说。

Taṃyeva bālanti yo maccharī, tameva. Adānasīlā bālā. Ekacco dhanassa paribhogaparikkhayabhayena attanāpi na paribhuñjati atilobhaseṭṭhi viyāti āha ‘‘idhalokaparalokesū’’ti.

“彼愚人”(Taṃyeva bālaṃ)即指悭吝者，正是此人。不行施者是愚人。有人因惧怕财富受用而毁坏，自己亦不享用，犹如极贪之长者，故说“于此世他世”。

Yasmā ekacco adānasīlo puriso addhike disvā passantopi na passati, tesaṃ kathaṃ suṇantopi na suṇoti, sayaṃ kiñci na katheti, adātukamyatāthambhe baddho hoti, tasmā tattha mataliṅgāni upalabbhantiyevāti āha ‘‘adānasīlatāya maraṇena matesū’’ti. Aṭṭhakathāyaṃ pana dānamattameva gahetvā matenassa samataṃ dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Dānasīlassa pana amataliṅgāni vuttavipariyāyato veditabbāni. Vajanti puthutte ekavacanaṃ, tasmā vacanavipallāsena vuttanti āha ‘‘saha vajantā’’ti. Dānasīlādidhammo purātano, na ajjatanoti sanantano, so etesu atthīti sanantanā, paṇḍitā, tesaṃ dhammāti tesaṃ vasenapi dhammo sanantanoti āha ‘‘sanantanānaṃ vā paṇḍitānaṃ esa dhammo’’ti. Appasmimpi deyyadhamme sati eke dānaṃ dadanti, eke na dadanti maccharibhāvā. Sahassadānasadisāti ekāpi dakkhiṇā pariccāgacetanāya uḷārabhāvato sahassadānasadisā hoti.

有的人没有布施的习惯，即使看见求施者也视而不见，听到他们说话也听而不闻，自己什么也不说，被不愿布施的悭吝束缚，因此在那里会出现死亡的征兆，所以说“因不布施而现死相”。义注中为了说明不布施者与死者等同，才说“正如”等语。至于有布施习惯的人，应当知道他们的表现与前述相反。“Vajanti”（行）一词，在表示多样性时，此处用作单数，因此说这是词形变化所致，故说“同行”。布施等法是古老的，不是现在才有的，所以说是“古昔”；智者具有这些法，因此说“这是古昔智者的法”。即使面对很少的施舍之物，有人布施，有人因悭吝而不布施。“千施等值”是说即使一次布施，因其出自至诚舍心，因其殊胜，也等同于千次布施。

Duranugamanoti asamaṅginā anugantuṃ dukkaro. Ananugamanañcassa dhammassa apūraṇamevāti āha ‘‘duppūro’’ti. ‘‘Dhammaṃ care’’ti ayaṃ dhammacariyā gahaṭṭhassa vasena āraddhāti āha ‘‘dasakusalakammapathadhammaṃ caratī’’ti. Tenāha ‘‘dārañca posa’’nti. Samuñjakanti kassakehi attanā kātabbaṃ katvā visaṭṭhadhaññakaraṇato khale uñchācariyavasena samuñjaniādinā chaḍḍitadhaññasaṃharaṇaṃ. Tenāha ‘‘yo api…pe… samuñjakaṃ caratī’’ti. Etenāti satasahassasahassayāgiggahaṇena dasannampi bhikkhukoṭīnaṃ piṇḍapāto dassito hoti. ‘‘Dinno’’ti padaṃ ānetvā yojanā. Dasannaṃ vā kahāpaṇakoṭīnaṃ piṇḍapātoti dasannaṃ kahāpaṇakoṭīnaṃ viniyuñjanavasena sampāditapiṇḍapāto. Tayidaṃ satasahassaṃ [Pg.103] sahassayāgīnaṃ dānaṃ ettakaṃ hotīti katvā vuttaṃ. Samuñjakaṃ carantopīti samuñjakaṃ caritvāpi, samuñjakacaraṇahetūti attho. Sesapadadvayepi eseva nayo. Dāraṃ posentopi dhammaṃ carati, appakasmiṃ dadantopi dhammaṃ caratīti yojanā. Tathāvidhassāti tādisassa tathādhammacārino yā dhammacariyā, tassā kalampi nagghanti ete sahassayāgino attano sahassayāgitāya. Yaṃ tena daliddenātiādi tassevatthassa vivaraṇaṃ. Sabbesampi tesanti ‘‘sataṃsahassānaṃ sahassayāgina’’nti vuttānaṃ tesaṃ sabbesampi. Itaresanti ‘‘tathāvidhassā’’ti vuttapurisato aññesaṃ. Dasakoṭisahassadānanti dasakoṭisaṅkhātaṃ tato anekasahassabhedatāya sahassadānaṃ.

“难以追随”(duranugamano)是指不具足者难以追随。不追随此法即是无法圆满，故说“难圆满”(duppūro)。“行于法”(dhammaṃ care)，此法行是就在家众而言，故说“奉行十善业道之法”。因此说“养育妻儿”。所谓“拾穗”(samuñjaka)，是指农夫们做完自己该做的事，在打谷场脱粒后，以拾穗的方式用扫帚等收集遗落的谷物。故说“若人……乃至……行拾穗”。由此，通过提及十万个千人祭，显示了对一亿比丘的饭食。应补充“已施”(dinno)一词来连结文意。或者说是一亿钱币的饭食，即用一亿钱币准备的饭食。那十万个千人祭的布施有这么多，因此这么说。“即使行拾穗”(samuñjakaṃ carantopi)即“行拾穗后”，意为“因为行拾穗”。其余二词，理路亦同。养育妻儿也是行于法，于少量物中布施也是行于法，应如是连结。对于像这样如法而行的人，他的法行，那些行千祭者以其千祭之行，尚不及十六分之一。“那贫者所……”等语，即是对其义的阐释。“所有他们”是指“十万个千人祭者”所说的所有那些人。“其余的”是指“像这样的人”所说之人以外的人。“一亿千施”是指数量为一亿、种类为数千的布施。

‘‘Kalaṃ nagghatī’’ti idaṃ tesaṃ dānato imassa dānassa uḷāratarabhāvena vipulatarabhāvena vipulataraphalatāya vuttanti āha ‘‘kathaṃ nu kho etaṃ mahapphalataranti jānanattha’’nti. Paccayavisesena mahattaṃ gatoti mahaggato, uḷāroti attho. Tenāha ‘‘vipulassetaṃ vevacana’’nti. Samenāti ñāyena, dhammenāti attho. Visameti na same macchariyalakkhaṇappatte. Chetvāti pīḷetvā. Taṃ pana pīḷanaṃ pothananti dassento ‘‘pothetvā’’ti āha. Assumukhāti tintaassumukhasammissā paraṃ rodāpetvā. Mahādānanti yathāvuttaṃ bahudeyyadhammassa pariccajanena mahantadānaṃ. Uppattiyā aparisuddhatāyāti ajjhāsayassa deyyadhammagavesanāya ca suddhatāya malīnattā. Itaraṃ dhammacariyāya nibbattitadānaṃ. Parittadānanti parittassa deyyadhammassa vasena parittadānaṃ. Attano uppattiyā parisuddhatāyāti ajjhāsayassa deyyadhammagavesanāya ca visuddhatāya. Evantiādimāhāti ‘‘evaṃ sahassānaṃ sahassayāgina’’nti avoca. Tattha sahassānanti sataṃsahassānaṃ. Gāthābandhasukhatthaṃ sataggahaṇaṃ na kataṃ. Sesaṃ vuttanayameva.

“不值十六分之一”这句话，是为了说明这种布施比那些祭祀的布施更为殊胜、广大，能获得更大的果报而说的。有人问：“如何知道这种布施能获得更大果报呢？”因为因缘殊胜而成就广大，也就是极为尊贵的意思。因此说：“这是‘广大’的同义词。”“如法”的意思是合乎正法、道理；“不如法”的意思是不合正法，具有悭吝等特征。“摧折”的意思是压迫。为了显示这种压迫就是打击，所以说“打击”。“泪流满面”的意思是涕泪交流，甚至使他人哭泣。“大布施”的意思是如前所说，通过舍弃众多可施之物而成就的广大施舍。由于根源上不纯净，也就是发心和寻求可施之物时不够清净。另一种是依法修行所产生的布施。“小布施”的意思是因为可施之物稀少而成就的小施舍。由于自身根源上纯净，也就是发心和寻求可施之物时清净。像这样等等，如“如是千个千人祭祀者”等语。其中“千个千人”是指百千人。为了诗句的流畅，省略了“百”字。其余和前面说的一样。

Maccharisuttavaṇṇanā niṭṭhitā.

悭吝经释义终。

3. Sādhusuttavaṇṇanā

3. 善哉经释义

33. Udānaṃ udānesīti pītivegena uggiritabbatāya udānaṃ uggiri uccāresi. Tayidaṃ yasmā pītisamuṭṭhāpitaṃ vacanaṃ, tasmā vuttaṃ ‘‘udāhāraṃ udāharī’’ti[Pg.104]. Yathā pana taṃ vacanaṃ ‘‘udāna’’nti vuccati, taṃ dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Saddhāyāti ettha ya-kāro hetuattho. Pariccāgacetanāya hi saddhā visesapaccayo assaddhassa tadabhāvato. Pi-saddo vuttatthasampiṇḍanattho. ‘‘Sāhū’’ti padaṃ sādhusaddena samānatthaṃ daṭṭhabbaṃ. Kathanti dānayuddhānaṃ vipakkhasabhāvāti adhippāyo. Etaṃ ubhayanti dānaṃ yuddhanti idaṃ dvayaṃ. Jīvitabhīrukoti jīvitavināsabhīruko. Khayabhīrukoti bhogakkhayassa bhīruko. Vadantoti jīvite sālayataṃ, tato eva yujjhane asamatthataṃ pavedento. Chejjanti hatthapādādichedo. Ussahantoti vīriyaṃ karonto. Evaṃ bhoge rakkhissāmīti tathā bhoge aparikkhīṇe karissāmīti. Vadantoti idha bhogesu lobhaṃ, tato eva dātuṃ asamatthataṃ pavedento. Evanti evaṃ jīvitabhoganirapekkhatāya dānañca yuddhañca samaṃ hoti. Saddhādisampannoti saddhādhammajīvitāvīmaṃsāsīlādiguṇasamannāgato. So hi deyyavatthuno parittakattā appakampi dadanto attano pana cittasampattiyā khettasampattiyā ca bahuṃ uḷārapuññaṃ pavaḍḍhento bahuvidhaṃ lobha-dosa-issā-macchariya-diṭṭhivicikicchādibhedaṃ tappaṭipakkhaṃ abhibhavati, tato eva ca taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Aṭṭhakathāyaṃ pana ‘‘maccheraṃ maddati’’cceva vuttaṃ, tassa pana ujuvipaccanīkabhāvato.

33. 自说语(udāna)因欢喜激动而涌出，故称自说语。由于此语由欢喜生起，故说“说出此自说语”。为了说明该语为何被称为“自说语”，故说“如是等语”。在“信”(saddhā)一词中，“ya”字表示原因义。因为舍弃的意乐(pariccāgacetanā)是信的特殊助缘，无信者则无此。“pi”字有总结前义的作用。“善哉”(sāhu)一词应与“sādhu”一词意义相同。‘如何’(kathaṃ)是指布施与战争本质相反的意思。这二者，即布施与战争。畏惧生命者即害怕丧失生命者。畏惧损耗者即恐惧财物耗尽者。说这些话的人，是指贪恋生命，由此表明其没有能力战斗。断肢是指断手断足等。努力者即努力精进的人。‘像这样我将守护财物’，即‘我将使财物不耗尽’。说这些话的人，此处是指贪恋财物，由此表明其没有能力布施。像这样，对于生命财物没有执着，布施和战争就同等了。具足信等功德者，即具备信、法、生命、智慧、持戒等功德的人。他因为所施之物很少而布施很少，但由于自身清净的心和福田殊胜，能增长广大福德，降伏贪、嗔、嫉妒、悭吝、邪见、怀疑等种种烦恼，因此获得大果报大利益。义注中说“摧毁悭吝”，是因为悭吝与布施直接对立。

Paratthāti paraloke. Ekasāṭakabrāhmaṇavatthu anvayavasena, aṅkuravatthu byatirekavasena vitthāretabbaṃ.

他世是指来世。单衣婆罗门的故事应该用随顺的方式详细解说，安古拉的故事应该用相反的方式详细解说。

Dhammo laddho etenāti dhammaladdho, puggalo. Aggiāhitapadassa viya saddasiddhi daṭṭhabbā. ‘‘Uṭṭhānanti kāyikaṃ vīriyaṃ, vīriyanti cetasika’’nti vadanti. Uṭṭhānanti bhoguppāde yuttapayuttatā. Vīriyanti tajjo ussāho. Yamassa āṇāpavattiṭṭhānaṃ. Vetaraṇimpi itare niraye ca atikkamma. Te pana abbudādīnaṃ vasena avīciṃ dasadhā katvā avasesamahāniraye sattapi āyuppamāṇabhedena tayo tayo katvā ekatiṃsāti vadanti. Sañjīvādinirayasaṃvattanassa kammassa tikkhamajjhamudubhāvena tassa āyuppamāṇassa tividhatā vibhāvetabbā. Apare pana ‘‘aṭṭha mahānirayā soḷasa ussadanirayā ādito cattāro sitaniraye ekaṃ katvā satta sitanirayāti evaṃ ekatiṃsa mahānirayā’’ti [Pg.105] vadanti. Mahānirayaggahaṇato ādito cattāro sitanirayā eko nirayo katoti.

法得者(Dhammaladdho)，即由此获得法的人(puggala)。应如“持火者”(aggiāhita)一词那样理解其构词法。有人说：“奋起(uṭṭhāna)是身精进，勇猛(vīriya)是心精进。”奋起是指在财富生起方面相应地勤勉。勇猛是指由此产生的努力。是阎魔(Yama)的命令通行之处。超越了鞞多罗尼河(Vetaraṇī)以及其他地狱。他们说，以阿浮陀(abbuda)等地狱为例，将无间地狱(Avīci)分为十种，又将剩余的七个大地狱依寿命长短各分为三类，这样共有三十一个地狱。应知，导致众生投生到等活(Sañjīva)等地狱的业，因其猛烈、中等、微弱的差别，其寿命长短也分为三种。另一些人说：“八个大地狱，十六个增地狱(ussadaniraya)，最初的四个寒地狱合为一个，加上其余七个寒地狱，这样共有三十一个大地狱。”因为提到了大地狱，所以最初的四个寒地狱被算作一个地狱。

Tesanti vicinitvā gahitapaccayānaṃ. Pañcanavutipāsaṇḍabhedā papañcasūdanisaṃvaṇṇanāyaṃ vuttanayena veditabbā. Tatthāti tesu dvīsu vicinanesu. Dakkhiṇāvicinanaṃ āha, upamānāni hi nāma yāvadeva upameyyatthavibhāvanatthāni. Etena sukhettagahaṇatopi dakkhiṇeyyavicinanaṃ daṭṭhabbaṃ.

“彼等”(Tesaṃ)是指审察后已接受资具者。九十五种外道(pāsaṇḍa)的差别，应依《破除戏论释》(Papañcasūdanī)中所说的方式来了知。“于此”(Tattha)指在这两种审察之中。说到审察供养(dakkhiṇāvicinanaṃ)，譬喻只是为了阐明被譬喻者的意义。由此可知，从选取良田(sukhetta)一事，也应了知对可供养者(dakkhiṇeyya)的审察。

Pāṇesu saṃyamoti iminā dasavidhampi kusalakammapathadhammaṃ dasseti. Yathā hi ‘‘pāṇesu saṃyamo’’ti iminā sattānaṃ jīvitāvoropanato saṃyamo vutto, evaṃ tesaṃ sāpateyyāvahārato paradārāmasanato visaṃvādanato aññamaññabhedanato pharusavacanena saṅghaṭṭanato niratthakavippalapanato parasantakābhijjhānato ucchedacintanato micchābhinivesanato ca saṃyamo hotīti. Tenāha ‘‘sīlānisaṃsaṃ kathetumāraddhā’’ti. Pharusavacanasaṃyamo panettha sarūpeneva vutto.

“于诸有情行制御”(Pāṇesu saṃyamo)，以此显示了全部十种善业道法。正如“于诸有情行制御”是指制御不杀害众生命，同样地，也是制御不夺取他们的财物、不侵犯他人妻、不欺诳、不离间彼此、不以粗恶语攻击、不作无义闲谈、不贪求他人所有、不怀断灭想、不执持邪见。因此说“开始宣说戒的功德”。在此，对粗恶语的制御是依其字面意义而说。

Parassa upavādabhayenāti pāpakiriyahetu parena attano vattabbaupavādabhayena. Upavādabhayāti upavādabhayanimittaṃ. ‘‘Kathaṃ nu kho amhe pare na upavadeyyu’’nti āsīsantā pāpaṃ na karonti. Dhammapadamevāti asaṅkhatadhammakoṭṭhāso eva seyyo seṭṭho. Yasmā sabbasaṅkhataṃ aniccaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ, tasmā tadadhigamāya ussāho karaṇīyoti dasseti. Pubbasaddo kālavisesavisayoti āha ‘‘pubbe ca kassapabuddhādikālepī’’tiādi. Puna akālaviseso apāṭiyekko bhummatthavisayovāti āha ‘‘sabbepi vā’’tiādi. Tattha sabbepi vāti ete sabbepi kassapabuddhādayo lokanāthā santo nāma vūpasantasabbakilesasantāpā santasabbhūtaguṇattā.

“因惧他人讥毁”(Parassa upavādabhayena)是指因惧怕他人因自己造作恶业而说出讥毁之语。“惧他讥毁”(Upavādabhaya)是指以惧他讥毁为缘由。“如何才能不被他人讥毁呢？”如是希求者不造恶。“唯有法句”(Dhammapadam eva)是指无为法(asaṅkhata-dhamma)的部分才是最胜、最上的。因为一切有为法(saṅkhata)是无常(anicca)、是坏灭法(khaya-dhamma)、是衰败法(vaya-dhamma)、是离欲法(virāga-dhamma)、是寂灭法(nirodha-dhamma)，所以显示了应为证得彼法而努力。“往昔”(pubba)一词是指特定的时间，故说“往昔迦叶(Kassapa)佛等时代”等。再者，此词也指非特定时间、无差别、普遍的意义，故说“或一切”等。其中“或一切”是指迦叶佛等一切世间导师，他们名为“寂静者”(santa)，因为已平息一切烦恼(kilesa)的热恼，且具足令众生寂静的一切真实功德。

Sādhusuttavaṇṇanā niṭṭhitā.

善哉经释义终。

4. Nasantisuttavaṇṇanā

4. 无有经释义

34. Kamanīyānīti [Pg.106] kantāni. Tato eva etāni iṭṭhārammaṇāni sukhārammaṇāni rūpādīni, te pana vatthukāmā, tadārammaṇakilesakāmā vā. ‘‘Na santi kāmā manujesū’’ti desanāsīsametaṃ, nicchayena kāmā aniccāyeva. Maccu dhīyati etthāti maccudheyyaṃ. Na puna āgacchati ettha taṃ apunāgamanaṃ. Apunāgamanasaṅkhātaṃ nibbānaṃ anupagacchanato. Nibbānaṃ hītiādi vuttassevatthassa vivaraṇaṃ. Baddhoti paṭibaddhacitto. Pamattoti vossaggapamādaṃ āpanno.

34. “可悦”(kamanīya)即是可爱(kanta)。因此，这些可意所缘(iṭṭhārammaṇa)、可乐所缘(sukhārammaṇa)的色(rūpa)等，它们是事物欲(vatthukāma)，或是以彼为所缘的烦恼欲(kilesakāma)。“人中无有欲”(Na santi kāmā manujesu)，这是教说的纲要。究竟而言，诸欲确实是无常(anicca)的。死(maccu)于此积聚(dhīyati)，故为死域(maccudheyyaṃ)。不再来此，即是不还(apunāgamana)。因为未能证得名为“不还”的涅槃。“涅槃”(Nibbānaṃ hi)等，是对前述意义的阐明。“被缚”(Baddho)是指心被系缚。“放逸者”(Pamatto)是指陷入于舍弃善法的放逸中。

Taṇhāchandato jātaṃ tassa visesapaccayattā. Icchitaṃ hanatīti aghaṃ, dukkhaṃ. Idha pana anavasesapariyādānavasena pañcupādānakkhandhā dukkhanti. Chandavinayā aghavinayoti hetunirodhena hi phalanirodho, evaṃ saupādisesanibbānaṃ vatvā aghavinayā dukkhavinayoti anupādisesanibbānaṃ vadati.

由爱与欲(taṇhāchanda)而生，因其为特殊之缘。伤害所欲求者，故为“祸患”(agha)，即是苦(dukkha)。此处，以无余遍取的方式，说五取蕴(pañcupādānakkhandhā)即是苦。“调伏欲即调伏祸患”，因为因灭则果灭。如是说了有余依涅槃(saupādisesa-nibbāna)后，又说“由调伏祸患而调伏苦”，此即无余依涅槃(anupādisesa-nibbāna)。

Citrānīti kilesakāmāpi vedanādiṭṭhisampayogabhedena honti, ākārabhedena ca atthi savighātāvighātāti tato visesetuṃ ‘‘ārammaṇacittānī’’ti vuttaṃ. Saṅkappitarāgoti subhādivasena saṅkappitavatthumhi rāgo. Kilesakāmo kāmoti vutto tassevidha visesato kāmabhāvasiddhito. Pasūrasuttena vibhāvetabbo ‘‘na te kāmā’’tiādinā tassa vatthumhi āgatattā. Idāni tamatthaṃ saṅkhepeneva vibhāvento ‘‘pasūraparibbājako hī’’tiādimāha. Na te kāmā yāni citrāni loketi te ce kāmā na honti, yāni loke citrāni rūpādiārammaṇāni. Vedesīti kevalaṃ saṅkapparāgañca kāmaṃ katvā vadesi ce. Hehintīti bhaveyyunti attho. Suṇanto saddāni manoramāni, satthāpi te hehiti kāmabhogīti paccekaṃ gāthā, idha pana saṃkhipitvā dassitā. Dhīrā nāma dhitisampannāti āha ‘‘paṇḍitā’’ti.

“种种”(Citrāni)者，烦恼欲(kilesakāma)也因与受(vedanā)、见(diṭṭhi)等相应的差别而有，亦因其相的差别而有有恼害(savighāta)与无恼害(avighāta)。为作区分，故说“种种所缘”(ārammaṇacittāni)。“思惟之贪”(Saṅkappitarāgo)是指对通过净相等方式思惟的事物生起的贪。烦恼欲被称为欲，因为在此处它特别成就了欲的体性。应依《巴宿拉经》(Pasūrasutta)来辨析“彼非诸欲”等句，因为其事(vatthu)已在经中出现。现在为简要阐明此义，故说“巴宿拉(Pasūra)游方者”等。“彼非诸欲，乃世间种种”(Na te kāmā yāni citrāni loke)，是说：世间种种色等所缘，彼等并非是欲。“汝说”(Vadesi)是指：汝若只将思惟之贪称为欲而说。“将有”(Hehinti)意为“会是”(bhaveyyuṃ)。“听闻悦耳声，导师对你而言亦将是欲乐受用者”，这是各别的偈颂，此处则简略地显示。名为“贤者”(dhīra)是具足坚毅者，故说“智者”(paṇḍita)。

Tassāti yo pahīnakodhamāno sabbaso saṃyojanātigo nāmarūpasmiṃ asajjanto rāgādikiñcanarahito, tassa. Mogharājā nāma thero bāvarībrāhmaṇassa paricārakānaṃ soḷasannaṃ aññataro. Yathānusandhiṃ appatto sāvasesa-attho, kiñci vattabbaṃ atthīti adhippāyo[Pg.107]. Sabbaso vimuttattāva devamanussā namassanti, ye taṃ paṭipajjanti. Tesaṃ kiṃ hoti? Kiñcipi na siyāti ayamettha atthaviseso? Dasabalaṃ sandhāyevamāha ukkaṭṭhaniddesena. Anupaṭipattiyāti paṭipattiṃ anugantvā paṭipajjanena. Namassanti taṃ pūjenti.

“彼”(Tassa)是指：已断除瞋(kodha)与慢(māna)，完全超越一切结(saṃyojana)，不执著于名色(nāmarūpa)，远离贪(rāga)等烦恼(kiñcana)者。摩伽罗阇(Mogharāja)长老，是跋瓦睿(Bāvarī)婆罗门的十六位侍者之一。“未达前后关联”(yathānusandhiṃ appatto)是指尚有余义(sāvasesa-attha)，意即尚有可说之处。因其完全解脱，故天人礼敬之，那些实践其教导者亦然。他们会怎样？难道什么都不会有吗？此处有此特殊含义吗？这是针对十力(dasabala)者，以最上的解释而说。“随行”(Anupaṭipattiyā)是指跟随行道而实践。礼敬他，供养他。

Catusaccadhammaṃ jānitvāti tena paṭividdhaṃ catusaccadhammaṃ paṭivijjhitvā. Tathā ca buddhasubuddhatāya nibbematikā hontīti āha ‘‘vicikicchaṃ pahāyā’’ti. Tato paraṃ pana anukkamena aggamaggādhigamena saṅgātigāpi honti. Asekkhadhammapāripūriyā pasaṃsiyā viññūnaṃ pasaṃsāpi hontīti.

“了知四圣谛法”(catusacca-dhammaṃ jānitvā)是指已通达四圣谛法。如是，他们对佛陀的善觉(buddha-subuddhatā)无有疑惑(nibbematika)，故说“断除疑惑”(vicikicchaṃ pahāya)。此后，他们又依次证得顶道(aggamagga)，从而超越执著(saṅgātiga)。因圆满无学法(asekkha-dhamma)而值得称赞，也受到智者(viññū)的称赞。

Nasantisuttavaṇṇanā niṭṭhitā.

无有经释义终。

5. Ujjhānasaññisuttavaṇṇanā

5. 抱怨想经释义

35. Ujjhānavasena pavattā saññā etesaṃ atthi, ujjhānavasena vā sañjānantīti ujjhānasaññī. Kārayeti katānaṃ pariyantaṃ kārayeti attho. Pariyantakāritanti paricchinnakāritaṃ parimitavacananti attho. Paṃsukūlādipaṭipakkhanayena pattuṇṇadukulādi vuttaṃ. Nāmaṃ gahitanti etena ‘‘ujjhānasaññikā’’ti ettha ka-saddo saññāyanti dasseti.

35. 他们有因抱怨而起的想，或因抱怨而认知，故为“抱怨想者”(Ujjhānasaññī)。“令作”(Kārayeti)意为令已作之事达到终点。“令作边际”(Pariyantakāritaṃ)意为所作有限制，言语有节制。以与粪扫衣(paṃsukūla)等对立的方式，说到毛织物(pattuṇṇa)、都कूल布(dukūla)等。“取名”(Nāmaṃ gahitaṃ)是说，以此显示在“抱怨想者”(ujjhānasaññikā)一词中，“ka”字表示“想”(saññā)的意思。

Aññenākārena bhūtanti attanā pavediyamānākārato aññena asuddhena ākārena vijjamānaṃ upalabbhamānaṃ attānaṃ. Vañcetvāti palambhetvā. Tassa kuhakassa. Taṃ catunnaṃ paccayānaṃ paribhuñjanaṃ. Parijānantīti tassa paṭipattiṃ paricchijja jānanti. Kārakoti sammāpaṭipattiyā kattā, sammāpaṭipajjitāti attho.

“以其他方式存在”者，谓不同于自己所宣称的方式，而是以另一种不清净的方式存在、被感知的自己。“欺骗”（Vañcetvā）者，谓欺瞒（palambhetvā）。“彼虚伪者”（Tassa kuhakassa）。“彼享用四种资具”（Taṃ catunnaṃ paccayānaṃ paribhuñjanaṃ）。“彻底了知”（Parijānanti）者，谓完全理解并认知其行为方式。“作者”（Kārako）者，谓正确行为的实践者，意即正确地实践。

Idanti liṅgavipallāsena vuttaṃ, ayanti attho. Dhammānudhammapaṭipadāti nibbānadhammassa anucchavikatāya anudhammabhūtā paṭipadā. Paṭipakkhavidhamane asithilatāya daḷhā. Bhāsitamattena ca savanamattena cāti ettha ca-saddo visesanivattiattho. Tena bhāsitassa sutassa ca sammāpaṭipattivisesaṃ nivatteti. Lokapariyāyanti lokassa parividhamanaṃ uppādanirodhavasena saṅkhārānaṃ parāvuttiṃ. Tenāha ‘‘saṅkhāralokassa udayabbaya’’nti. Svāyamattho saccapaṭivedheneva hotīti āha ‘‘catusaccadhammañca aññāyā’’ti[Pg.108]. Evaṃ na kubbantīti attani vijjamānampi guṇaṃ anāvīkaronto ‘‘yathā tumhe vadatha, evaṃ na kubbantī’’ti avijjamānataṃ byākarotīti attho.

“此”（Idaṃ）乃以语性转换而说，其义为“此”（Ayaṃ）。“法随法行”（Dhammānudhammapaṭipadā）者，谓因适合于涅槃法而成为随法之行道。于破除对立法时，因不松懈而坚固。关于“仅以言说与听闻”（bhāsitamattena ca savanamattena ca），此处“与”（ca）字有排除特定含义的作用，由此排除了对所说所闻进行正确实践的特定含义。“世间流转”（Lokapariyāya）者，谓世间的坏灭，即诸行（saṅkhāra）因生灭而轮转。故说“诸行世间之生灭”。此义唯有通过证悟真理方能实现，故说“并了知四圣谛法”（catusaccadhammañca aññāya）。“不作如是行”（Evaṃ na kubbanti）者，意谓即使自身具备功德亦不显露，说“如汝等所言，我不作如是行”，以此表明其不存在。

Akārakamevāti dosaṃ akārakameva. Accayassa paṭiggaṇhanaṃ nāma adhivāsanaṃ, evaṃ so desakena desiyamāno tato vigato nāma hoti. Tenāha ‘‘paṭiggaṇhātūti khamatū’’ti.

“非作者”（Akārakameva）者，谓过失实非（由其）所作。“接受过失”（accayassa paṭiggaṇhanaṃ）名为“容忍”（adhivāsanaṃ），如是经由忏悔者教示，他便得以脱离该过失。故说“愿其接受”（paṭiggaṇhātu）即是“愿其宽恕”（khamatu）。

Sabhāvenāti sabhāvato. Ekasadisanti paresaṃ cittācāraṃ jānantampi ajānantehi saha ekasadisaṃ karontā. Paratoti pacchā. Kathāya uppannāyāti ‘‘kassaccayā na vijjantī’’tiādikathāya pavattamānāya ‘‘tathāgatassa buddhassā’’tiādinā buddhabalaṃ buddhānubhāvaṃ dīpetvā. Khamissāmīti accayadesanaṃ paṭiggaṇhissāmi. Tappaṭiggaho hi idha khamananti adhippetaṃ, satthā pana sabbakālaṃ khamo eva.

“由自性”（Sabhāvena）者，谓依自性（sabhāvato）。“使自己等同”（Ekasadisaṃ）者，谓即使了知他人心行，亦使自己与不知者等同。“之后”（Parato）者，谓后来（pacchā）。“当谈论生起时”（Kathāya uppannāyā）者，谓当“谁无过失”（kassaccayā na vijjanti）等谈论进行时，以“如来佛陀”（tathāgatassa buddhassa）等语开示佛陀之力与佛陀之威德之后。“我将宽恕”（Khamissāmi）者，谓我将接受过失的忏悔（accayadesanaṃ paṭiggaṇhissāmi）。此处，接受忏悔即是宽恕之意，然导师（Satthā）实则恒常宽容。

Kopo antare citte etassāti kopantaro. Doso garu garukātabbo assāti dosagaru. ‘‘Paṭimuccatī’’ti vā pāṭho, ayameva attho. Accāyikakammanti sahasā anupadhāretvā kiriyā. No cidhāti no ce idha. Idhāti nipātamattaṃ. Apagataṃ apanītaṃ. Doso no ce siyā, tena pariyāyena yadi aparādho nāma na bhaveyyāti. Na sammeyyuṃ na vūpasameyyuṃ. Kusaloti anavajjo.

“其内心有忿”，故称“内忿者”（Kopantaro）。“其过失是重的，应被视为重”，故称“重过者”（Dosagaru）。或作“解脱”（Paṭimuccati）之读法，其义相同。“紧急之事”（Accāyikakammaṃ）者，谓未经审虑的仓促行为。“若非在此”（No cidha）者，谓“若非于此”（no ce idha）。“此”（Idha）仅为助词。“已离”（Apagataṃ）者，谓“已除去”（apanītaṃ）。“若过失不存在”（Doso no ce siyā），意谓以此方式，若罪过（aparādha）不复存在。“彼等不得和解”（Na sammeyyuṃ），“不得平息”（na vūpasameyyuṃ）。“善”（Kusalo）者，谓无过失（anavajjo）。

Dhīro satoti padadvayena vaṭṭachindaṃ āha. Ko niccameva paṇḍito nāmāti atthoti ‘‘kassaccayā’’tiādikāya pucchāgāthāya attho. Dīghamajjhimasaṃvaṇṇanāsu tathāgata-saddo vitthārato saṃvaṇṇitoti āha ‘‘evamādīhi kāraṇehi tathāgatassā’’ti. Buddhattādīhīti ādi-saddena ‘‘bodhetā pajāyā’’tiādinā (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97) niddese āgatakāraṇāni saṅgayhanti. Vimokkhaṃ vuccati ariyamaggo, tassa anto aggaphalaṃ, tattha bhavā paṇṇatti, tassā vasena. Evaṃ buddhabalaṃ dīpeti. Idāni khittaṃ saṅkhepena saṃharāpitaṃ hotīti dasseti.

以“智者”（Dhīro）与“具念”（Sato）二词，说斩断轮回者。“谁恒为智者”（Ko niccameva paṇḍito nāma）之义，即是“谁无过失”（kassaccayā）等提问偈之义。于《长部》（Dīgha Nikāya）、《中部》（Majjhima Nikāya）的释义中，“如来”（Tathāgata）一词已详细解释，故说“由如是等缘由，如来……”。“佛性等”（Buddhattādīhi）者，谓以“等”字包含《大义释》（Mahāniddesa 192）、《小义释·彼岸道赞颂偈的解释》（Cūḷaniddesa, Pārāyanatthutigāthāniddesa 97）中所说“令众生觉悟”（bodhetā pajāyā）等缘由。“解脱”（Vimokkha）者，谓圣道（ariyamagga），其终点乃最上之果，于彼处有施设（paññatti），凭借于此。如是阐明佛陀之力。今显示，已将散乱之处简要地总摄。

Ujjhānasaññisuttavaṇṇanā niṭṭhitā.

《愤恚想经》释义终。

6. Saddhāsuttavaṇṇanā

6. 信经释义

36. Tatvassāti [Pg.109] o-kārassa va-kārādesaṃ a-kārassa ca lopaṃ katvā niddesoti āha ‘‘tato assā’’ti. ‘‘Tatassā’’ti vā pāṭho, tatoti ca saddhāhetūti attho. Nānupatantīti na vattanti. Pamādaṃ karontīti pamajjanti, micchā paṭipajjantīti attho. Lakkhaṇānīti aniccādilakkhaṇāni. Upanijjhāyatīti upecca ñāṇacakkhunā pekkhati, anupassatīti attho. Āgatakiccanti āhatakiccaṃ, ayameva vā pāṭho. Sādhetīti asammohapaṭivedhavasena nipphādeti, tathalakkhaṇaṃ nirodhasaccaṃ upanijjhāyatīti ayamattho maggepi vattabbo tena vinā asammohapaṭivedhassa asambhavato. Kasiṇārammaṇassāti idaṃ lakkhaṇavacanaṃ. Akasiṇārammaṇasamāpattiyopi hi santīti. Yathā ca kasiṇārammaṇāni aṭṭhannaṃ samāpattīnaṃ avasesānañca tadārammaṇānaṃ paccavekkhaṇavasena cittānaṃ, evaṃ tena tāni ārammaṇāni gahitānīti ‘‘kasiṇārammaṇassa’’icceva vuttaṃ. Paramaṃ uttamaṃ sukhanti vattabbato paramasukhaṃ arahattaṃ.

36. “Tatvassā”者，是作o音转为va音、a音脱落的解释，故说“tato assā”（由彼，于她）。或作“Tatassā”之读法，而“tato”意谓“由信为因”。“不随行”（Nānupatanti）者，谓不转起。“行放逸”（Pamādaṃ karonti）者，谓放逸，意即行于邪道。“相”（Lakkhaṇāni）者，谓无常等相。“审察”（Upanijjhāyati）者，谓走近以智眼观察，意即随观。“已至之务”（Āgatakiccaṃ）者，谓已办之务（āhatakiccaṃ），或即是此读法。“成就”（Sādheti）者，谓以无痴之通达而圆满，此义亦适用于道，因为离此则无痴之通达不可能，即审察具有如是相状的灭谛。“遍处所缘”（Kasiṇārammaṇassa）者，此为特征之说，因为亦有非遍处所缘的等至。如遍处所缘是八等至及其他以彼为所缘进行省察的心的所缘，如是彼已取那些所缘，故说“遍处所缘的”。“最上、殊胜之乐”（Paramaṃ uttamaṃ sukhaṃ），应说为最上乐，即阿罗汉果。

Saddhāsuttavaṇṇanā niṭṭhitā.

《信经》释义终。

7. Samayasuttavaṇṇanā

7. 时机经释义

37. Udānaṃ paṭiccāti ukkākaraññā jātisambhedaparihāranimittaṃ attano vaṃsaparisuddhaṃ nissāya vuttaṃ pītiudāhāraṃ paṭicca gottavasena ‘‘sakkā’’ti laddhanāmānaṃ. Yadi ekopi janapado, kathaṃ bahuvacananti āha ‘‘ruḷhīsaddenā’’ti. Akkharacintikā hi īdisesu ṭhānesu yutte viya saliṅgavacanāni icchanti, ayamettha ruḷhī yathā ‘‘avantī kurū’’ti, tabbisesane pana janapadasadde jātisaddatāya ekavacanameva. Aropimeti kenaci na ropime.

37. “缘于感兴语”（Udānaṃ paṭicca）者，谓缘于为避免在乌迦迦罗林（Ukkākarañña）发生种姓混杂，依于自身血统的清净而说出的欢喜之言，而以族姓获得“释迦”（Sakkā）之名者。若只有一个国土（janapada），为何用复数？答曰：“依于习语”（ruḷhīsaddena）。语法学家（akkharacintikā）于此等处，欲用相应的性与数，此乃习语，如“阿槃提”（Avanti）、“俱卢”（Kurū）。然于其限定词“国土”（janapada），因是类别词，故仅用单数。“非所植”（Aropime）者，谓非由任何人所植。

Āvaraṇenāti setunā. Bandhāpetvāti paṇḍupalāsapāsāṇamattikakhaṇḍādīhi āliṃ thiraṃ kārāpetvā. Sassāni kārentīti jeṭṭhamāse kira ghammassa balavabhāvena himavante himaṃ vilīyitvā sanditvā anukkamena rohiṇiṃ nadiṃ pavisati, taṃ bandhitvā sassāni kārenti. ‘‘Jātiṃ [Pg.110] ghaṭṭetvā kalahaṃ vaḍḍhayiṃsū’’ti saṅkhepena vuttamatthaṃ pākaṭataraṃ kātuṃ ‘‘koliyakammakarā vadantī’’ti āha. Niyuttaamaccānanti tasmiṃ sassaparipālanakamme niyojitamahāmattānaṃ.

“以障”（Āvaraṇena）者，谓以堤坝（setunā）。“令其筑”（Bandhāpetvā）者，谓以枯叶、石头、土块等令堤岸坚固。“种植庄稼”（Sassāni kārenti）者，据说在逝瑟吒月（Jeṭṭhamāsa），因暑热炽盛，雪山（Himavanta）之雪融化流下，渐入罗希尼（Rohiṇī）河，他们便筑坝以种植庄稼。为令“抨击种姓，增益争吵”（Jātiṃ ghaṭṭetvā kalahaṃ vaḍḍhayiṃsū）此简说之义更为显明，故说“拘利（Koliya）族之工人言……”。“所遣大臣”（Niyuttaamaccānaṃ）者，谓于彼守护庄稼之务中被委任的大臣。

Tīṇi jātakānīti ‘‘kuṭhārihattho puriso’’tiādinā phandanajātakaṃ (jā. 1.13.14 ādayo) ‘‘duddubhāyati bhaddante’’tiādinā duddubhajātakaṃ, (jā. 1.4.85 ādayo) ‘‘vandāmi taṃ kuñjarā’’tiādinā laṭukikajātakanti (jā. 1.5.39 ādayo) imāni tīṇi jātakāni. Dve jātakānīti –

三个本生故事：即以“持斧之人”（kuṭhārihattho puriso）等开头的《震颤树本生》（Phandanajātaka）、以“尊者，有嘟嘟巴声”（duddubhāyati bhaddante）等开头的《都头婆本生》（Duddubhajātaka）、以“我礼敬您，象王”（vandāmi taṃ kuñjarā）等开头的《鵪鶉本生》（Laṭukikajātaka）——此即三个本生故事。两个本生故事：即——

‘‘Sādhu sambahulā ñātī, api rukkhā araññajā;

Vāto vahati ekaṭṭhaṃ, brahantampi vanappati’’nti. –

“善哉亲族众多，犹如林中之树木；狂风吹倒独住者，纵为大树亦如是。”

Ādinā rukkhadhammajātakaṃ (jā. 1.1.74).

以“善哉”（Sādhu）等开头的《树法本生》（Rukkhadhammajātaka）。

‘‘Sammodamānā gacchanti, jālamādāya pakkhino;

Yadā te vivadissanti, tadā ehinti me vasa’’nti. (jā. 1.1.33) –

“众鸟和合时，能携网而去；一旦彼争执，将为我所制。”

Ādinā sammodamānajātakanti imāni dve jātakāni.

以“和合”（Sammodamānā）等开头的《和合本生》（Sammodamānajātaka），此即两个本生故事。

‘‘Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā’’ti. (su. ni. 941) –

“执杖生怖畏，且观争执人；我当说悚惧，如我所感受。”

Ādinā attadaṇḍasuttaṃ.

以“执杖”（Attadaṇḍā）等开头的《执杖经》（Attadaṇḍasutta）。

Tenāti bhagavatā. Kalahakaraṇabhāvoti kalahakaraṇassa atthibhāvo. Mahāpathaviyā mahagghe khattiye kasmā nāsethāti dassetvā kalahaṃ vūpasametukāmo bhagavā pathaviṃ nidassanabhāvena gaṇhīti dassento ‘‘pathavī nāma kiṃ agghatī’’tiādimāha. Aṭṭhāneti akāraṇe. Veraṃ katvāti virodhaṃ uppādetvā. Taṃtaṃpalobhanakiriyāya parakkamantiyo ‘‘ukkaṇṭhantū’’ti sāsanaṃ pesenti. Kuṇāladaheti kuṇāladahatīre patiṭṭhāya. Pucchitaṃ kathesi anukkamena kuṇālasakuṇarājassa pucchāpasaṅgena kuṇālajātakaṃ (jā. 2.21.kuṇālajātaka) kathessāmīti. Anabhiratiṃ vinodesi itthīnaṃ dosadassanamukhena kāmānaṃ ādīnavokārasaṃkilesavibhāvanavasena. Purisapurisehīti kosajjaṃ viddhaṃsetvā purisathāmabrūhanena uttamapurisehi no bhavituṃ vaṭṭatīti uppannacittā[Pg.111]. Avissaṭṭhasamaṇakammantā apariccattakammaṭṭhānābhiyogāti attho. Nisīdituṃ vaṭṭatīti bhagavā cintesīti yojanā.

世尊如是说。争讼之因，即是争讼存在的状态。世尊为示刹帝利不应为大地而互相残杀，欲平息争端，遂以大地为譬喻，并说“所谓大地价值几何”等语。无因，即是无理由。结怨，即是产生敌对。那些人为引诱而努力，派遣使者说“让他们忧恼”。在拘那罗湖(Kuṇāladaha)边，即是在拘那罗湖岸边。被询问后，按顺序讲述，因拘那罗鸟王之问答缘起，将讲述《拘那罗本生》(Kuṇāla Jātaka)。世尊通过揭示女人的过患，阐明欲乐之过患、污秽与杂染，从而消除比丘们的不悦。通过摧毁懈怠，增长男子气概，应成为最优秀之男子，他们生起了这样的心。未舍沙门业，即是未放弃业处之精进。“可以坐下”，应理解为世尊心想。

Paduminiyanti padumavane. Vikasiṃsu guṇagaṇavibodhena. Ayaṃ imassa…pe… na kathesīti iminā sabbepi te bhikkhū tāvadeva paṭipāṭiyā āgatattā aññamaññassa lajjamānā attanā paṭiladdhavisesaṃ bhagavato nārocesunti dasseti. Khīṇāsavānantiādinā tattha kāraṇamāha.

在莲花池(paduminī)中，即是在莲花丛中。他们因功德群之觉悟而绽放。此（省略号）未说，乃是显示彼等比丘皆依序前来，彼此感到羞愧，故未向世尊禀告自身所获之特殊成就。以“漏尽者”等说明其中之原因。

Osaṭamatteti bhagavato santikaṃ upagatamatte. Ariyamaṇḍaleti ariyapuggalasamūhe. Pācīnayugandharaparikkhepatoti yugandharapabbatassa pācīnaparikkhepato, na bāhirakehi vuccamānaudayapabbatato. Rāmaṇeyyakadassanatthanti buddhuppādapaṭimaṇḍitattā visesato ramaṇīyassa lokassa ramaṇīyabhāvadassanatthaṃ. Ullaṅghitvāti uṭṭhahitvā. Evarūpe khaṇe laye muhutteti yathāvutte candamaṇḍalassa uṭṭhitakkhaṇe uṭṭhitavelāyaṃ uṭṭhitamuhutteti uparūparikālassa vaḍḍhitabhāvadassanatthaṃ vuttaṃ.

“刚到达”即是刚来到世尊面前。“圣众圈”即是圣者之群体。“东持双山范围”即是从持双山(Yugandhara)之东面山脚环绕，而非外人所说之从乌陀耶山(Udaya)升起。为示悦意之景象，乃因佛陀出现而显得特别庄严，为示世界悦意之状态。“跨越”即是升起。“如是之时间、时刻、瞬间”即是如前所述之月亮升起之时、升起之刻、升起之瞬间，为说明时间逐渐增长之相。

Tesaṃ bhikkhūnaṃ jātiādivasena bhagavato anurūpaparivārabhāvaṃ dassento ‘‘tatthā’’tiādimāha. Mahāsammatassa vaṃse uppannotiādi kulavaṃsasuddhidassanaṃ. Khattiyagabbhe jātoti idaṃ satipi jātivisuddhiyaṃ mātāpitūnaṃ vasena avisuddhatā siyāti tesampi ‘‘avisuddhatā natthi imesa’’nti visuddhidassanatthaṃ vuttaṃ. Satipi ca gabbhavisuddhiyaṃ katadosena missakattā arajjārahatāpi siyāti ‘‘tampi natthi imesa’’nti dassanatthaṃ ‘‘rājapabbajitā’’tiādi vuttaṃ.

为示彼等比丘因出身等条件适合作为世尊之随从，故说“在那里”等语。“从大共选王(Mahāsammata)之家族出生”等语乃为显示家族世系之清净。“从刹帝利胎中出生”此句，即使已说明出身之清净，然考虑到父母可能存在不清净之处，为表明“彼等无此不清净”，而显示其清净。且，即使胎藏清净，然若因犯过错误而混杂不清，可能不适合继承王位，为表示“彼等亦无此情况”，故说“王族出家”等语。

Sāmantāti samīpe. Caliṃsūti uṭṭhahiṃsu. Kosamattaṃ ṭhānaṃ saddantaraṃ, ‘‘saddasavanaṭṭhānameva saddantara’’nti apare. Tikkhattuṃ tesaṭṭhiyā nagarasahassesūti jambudīpe kira ādito mahantāni tesaṭṭhi nagarasahassāni uppannāni, tathā dutiyaṃ, tathā tatiyaṃ. Taṃ sandhāyāha ‘‘tikkhattuṃ tesaṭṭhiyā nagarasahassesū’’ti. Tāni pana sampiṇḍetvā satasahassato paraṃ navasahassādhikāni asītisahassāni. Navanavutiyā doṇamukhasatasahassesūti navasatasahassādhikesu [Pg.112] navutisatasahassesu doṇamukhesu. Doṇamukhanti ca mahānagarassa āyuppattiṭṭhānabhūtaṃ pādanagaraṃ vuccati. Chanavutiyā paṭṭanakoṭisatasahassesūti chakoṭisatasahassaadhikesu navutikoṭisatasahassapaṭṭanesu. Tambapaṇṇidīpādichapaṇṇāsāya ratanākaresu. Evaṃ pana nagara-doṇamukhapaṭṭana-ratanākarādibhāvena kathanaṃ taṃtaṃadhivatthāya vasantīnaṃ tāsaṃ devatānaṃ bahubhāvadassanatthaṃ. Yadi dasasahassacakkavāḷesu devatā sannipatitā. Atha kasmā pāḷiyaṃ ‘‘dasahi ca lokadhātūhī’’ti? Vuttanti āha ‘‘dasasahassa…pe… adhippeta’’nti. Tena sahassilokadhātu idha ‘‘ekā lokadhātū’’ti veditabbā.

“附近”即是周围。“起身”即是站起。“声音可及之距离”指能听到声音之范围，亦有人解释为“仅仅是能听到声音之距离”。“三次六万三千座大城”是说瞻部洲(Jambudīpa)据说最初出现六万三千座大城，同样第二次、第三次亦是如此。因此说“三次六万三千座大城”。将此等城合并起来，总计十八万九千座。“九百九十万座市镇”指九百九十万座市镇(doṇamukha)。市镇是指作为大城市收入来源的附属城镇。“九十六万亿座商港”指九十六万亿座商港(paṭṭana)。铜鍱岛(Tambapaṇṇidīpa)等五十六处宝矿。如是，以城市、市镇、商港、宝矿等形式来说明，乃为显示居住在各个地方之天神数量众多。若说一万个世界体系之天神聚集，何故经文中说“十个世界”？回答说“一万个世界……即是此意”。因此此处之“千世界”应理解为“一个世界”。

Lohapāsādeti sabbapaṭhamakate lohapāsāde. Brahmaloketi heṭṭhime brahmaloke. Yadi tā devatā evaṃ nirantarā hutvā sannipatitā, pacchā āgatānaṃ okāso eva na bhaveyyāti codanaṃ sandhāyāha ‘‘yathā kho panā’’tiādi.

“铜殿(Lohapāsāda)”即指最初建造之铜殿。“梵天界”即指较低之梵天界。考虑到若彼等天神如是持续不断地聚集，后来者便无机会，故以“如是…”等来回应此责难。

Suddhāvāsakāye uppannā suddhāvāsakāyikā. Tāsaṃ pana yasmā suddhāvāsabhūmi nivāsaṭṭhānaṃ, tasmā vuttaṃ ‘‘suddhāvāsavāsīna’’nti. Āvāsāti āvāsaṭṭhānabhūtā. Devatā pana orambhāgiyānaṃ itaresañca saṃyojanānaṃ samucchinnaṭṭhena suddho āvāso vihāro etesanti suddhāvāsā. Mahāsamāgamaṃ ñatvāti mahāsamāgamaṃ gatāti ñatvā.

生于净居天身者，即净居天众。然而，因为净居地是他们的住所，所以说“净居天的居住者”。“āvāsa”是指作为住所的地方。天神因为已经断除了下分结以及其他的结，他们的住所是清净的，因此称为净居天。“得知大集会”意为得知他们已经前往大集会。

Puratthimacakkavāḷamukhavaṭṭiyaṃ otari aññattha okāsaṃ alabhamāno. Evaṃ sesāpi. Maṇivammanti indanīlamaṇimayaṃ kavacaṃ. Buddhānaṃ abhimukhabhāgo buddhavīthi, sā yāva cakkavāḷā uttarituṃ na sakkā. Mahatiyā buddhavīthiyāvāti buddhānaṃ santikaṃ upasaṅkamantehi tehi devabrahmehi valañjitabuddhavīthiyāva.

“在东方世界边缘处降落”，因为没有找到其他地方。其余的也是如此。“宝甲”是指用帝青宝石制成的铠甲。佛陀正面的方向是佛道，那条道路直到世界边缘都无法穿越。“以宽广的佛道”是指那些天神和梵天前往佛陀那里时，只能沿着他们所行经的宽广佛道前进。

Samiti saṅgati sannipāto samayo, mahanto samayo mahāsamayoti āha ‘‘mahāsamūho’’ti. Pavaddhaṃ vanaṃ pavananti āha ‘‘vanasaṇḍo’’ti. Devaghaṭāti devasamūhā. Samādahaṃsūti samāhitaṃ lokuttarasamādhiṃ suṭṭhu appitaṃ akaṃsu. Tathā samāhitaṃ pana samādhinā niyojitaṃ nāma hotīti vuttaṃ ‘‘samādhinā yojesu’’nti. Sabbesaṃ gomuttavaṅkādīnaṃ dūrasamussāritattā attano…pe… akariṃsu. Vinayati asse etehīti nettāni, yottāni. Avīthipaṭipannānaṃ assānaṃ vīthipaṭipādanaṃ rasmiggahaṇena hotīti ‘‘yottāni gahetvā acodento’’ti vatvā taṃ pana acodanaṃ avāraṇamevāti āha ‘‘acodento avārento’’ti.

“集会”(samiti)、“会合”(saṅgati)、“集合”(sannipāto)即是“时节”(samayo)，大的时节即是“大时节”(mahāsamayo)，因此说“大集会(mahāsamūho)”。茂盛的森林称为“森林”(pavana)，因此说“林地(vanasaṇḍo)”。“天众”(devaghaṭā)即是天神群。“他们善于安住”是指他们将出世间定很好地安住。像那样安住，就是通过禅定来约束，所以说“以禅定结合”。因为一切牛尿弯等物都被远远地扬弃，所以自己……做了。用那些来调御马，被称为“引导者”(nettāni)，即是缰绳(yottāni)。对于不按正道行走的马，通过握住缰绳使其行走于正道，因此说“拿着缰绳不鞭策”，但那种不鞭策，其实就是不阻止，所以说“不鞭策，不阻止”。

Yathā [Pg.113] khīlaṃ bhittiyaṃ, bhūmiyaṃ vā ākoṭitaṃ dunnīharaṇaṃ, yathā ca palighaṃ nagarappavesanivāraṇaṃ, yathā ca indakhīlaṃ gambhīranemi sunikhātaṃ dunnīharaṇaṃ, evaṃ rāgādayo sattasantānato dunnīharaṇā nibbānanagarappavesanivāraṇā cāti te ‘‘khīlaṃ palighaṃ indakhīla’’nti ca vuttā. Ūhaccāti uddharitvā. Taṇhāejāya abhāvena anejā. Paramasantuṭṭhabhāvena cātuddisattā appaṭihatacārikaṃ caranti. Buddhacakkhu-dhammacakkhu-dibbacakkhu-samantacakkhu-pakaticakkhūnaṃ vasena pañcahi cakkhūhi. Sudantā kutoti āha ‘‘cakkhutopī’’ti. Chandādīhīti chandādīnaṃ vasena na gacchanti na vattanti. Na āgacchanti anuppādanato. Āgunti aparādhaṃ.

犹如打入墙壁或地面的木桩(khīla)难以拔出，如阻挡进入城门的门闩(paligha)，如深埋地中难以撼动的帝释柱(indakhīla)，贪等烦恼从有情相续中难以拔除，也阻碍进入涅槃城，故称之为“木桩、门闩、帝释柱”。“拔除”(ūhacca)即是拔除之义。因无爱动，故为“不动摇”(anejā)。因极知足，故于四方自在，行无碍行。凭借佛眼、法眼、天眼、普眼、肉眼此五眼。为何善调伏？答曰：“因有眼故”。“不随欲等”是指不随欲等而行、而转。因不复生，故“不来”。“过失”(āgu)即是罪过。

Sabbasaṃyogāti vibhattilopena niddeso, sabbe saṃyogeti attho. Visajjāti visajjitvā. Evampīti imāyapi gāthāya vasena ‘‘āguṃ na karotī’’ti pade.

“一切结”(sabbasaṃyogā)是省略了格的变化所作的解释，意为“一切结”。“舍离”(visajjā)即是舍弃。“亦如是”(evampi)是指，通过此偈，（连接到）“不造作过失”一词。

Gatāseti gatā eva. Na gamissanti pariniṭṭhitasaraṇagamanattā. Lokuttarasaraṇagamanañhettha adhippetaṃ. Tenāha ‘‘nibbematikasaraṇagamanena gatā’’ti. Te hi niyamena apāyaṃ na gamissanti, devakāyañca paripūressanti. Ye pana lokiyena saraṇagamanena buddhaṃ saraṇaṃ gatā, na te gamissanti apāyaṃ, sati ca paccayantarasamavāye pahāya mānusaṃ dehaṃ devakāyaṃ paripūressantīti. Tenāha so brahmā ‘‘ye keci buddhaṃ…pe… paripūressantī’’ti.

“已至”(gatāse)即是确实已至。因皈依已究竟，故不会再（于轮回中）去。此处意指出世间皈依。是故说：“以无疑之皈依而至”。彼等决定不堕恶趣，且将圆满天众。而那些以世间皈依而皈依佛者，彼等虽不堕恶趣，然于其他因缘和合时，舍离人身后，亦将圆满天众。是故彼梵天说：“凡皈依佛者……乃至……将圆满天众。”

Samayasuttavaṇṇanā niṭṭhitā.

《大会经》释义终。

8. Sakalikasuttavaṇṇanā

8. 石片经释义

38. Tanti uyyānaṃ saṅkhaṃ gatanti sambandho. Dhanunā sarena gahanti pothayanti bādhentīti dhanuggahā. Taṃ sampaṭicchīti tassā silāya heṭṭhābhāgena uggantvā sampaṭicchi. Satthu puññānubhāvena upahatattā sayampi paripatantī vātaṃ upatthambheti. Abhihani satthārā anāvajjitattā. Tañca kho kammaphalavasenāti daṭṭhabbaṃ. Tato eva tato paṭṭhāya bhagavato aphāsu jātanti etenapi upādiṇṇakasarīre nāma aniṭṭhāpi samphassakā patanti eva tathārūpena kammunā katokāseti dasseti. Ayaṃ [Pg.114] vihāroti gijjhakūṭavihāro. Ujjaṅgalo na kattabbaparo. Visamoti bhūmibhāgavasena visamo. Sivikākārena sajjito mañco eva mañcasivikā.

38. “弦至于园，名为结集”，此为关联。以弓与箭捕捉、击打、伤害者，是为“弓手”(dhanuggahā)。它从那块石头的下方飞起，击中了（世尊）。因导师的福德威力所减损，（石片）自行下落时，风支撑着它。因导师未作意（防护），故击中。当知此是依于业果之力。从此之后，世尊身体不适。此事亦显示，于此被执取之身上，由如是业所创造之机会，不悦之触亦会降临。“此住处”即鹫峰山(Gijjhakūṭa)住处。“荒芜地”并非有事者所应为。“不平”是指地势不平。“轿床”(mañcasivikā)即是以轿子形式布置的床。

Bhusāti daḷhā. Dukkhāti dukkhamā duttitikkhā. Kharāti kakkasā. Kaṭukāti aniṭṭhā. Asātāti na sātā appiyā. Na appetīti na upeti. Na appāyantīti na khamanti. Vedanādhivāsanakhantiyā satisampajaññayuttattā sabbasattaṭṭhitāhārasamudayavatthujātassa ādīnavanissaraṇānaṃ pageva suppaṭividitattā yathā samudācāro cittaṃ nābhibhavati, evaṃ sammadeva upaṭṭhāpitasatisampajaññattā vuttaṃ ‘‘vedanādhivāsana…pe… hutvā’’ti. Apīḷiyamānoti abādhiyamāno. Kāmaṃ aniṭṭhāya vedanāya phuṭṭho tāya apīḷiyamāno nāma natthi, pariññātavatthukattā pana tassā vase avattamāno ‘‘avihaññamāno’’ti vutto. Tenāha ‘‘samparivattasāyitāya vedanānaṃ vasaṃ agacchanto’’ti.

“猛厉”(bhusā)即是坚固。“苦”(dukkhā)即是剧苦、难忍。“粗”(kharā)即是粗涩。“辛”(kaṭukā)即是不悦意。“不快”(asātā)即是不适、不可爱。“不至”(na appeti)即是不来。“不喜”(na appāyanti)即是不堪忍。因安忍于受，具足念与正知，且早已善通达一切有情所依住的食集起事的过患与出离，故其心行不为（受）所征服。如是，因已正树立念与正知，故说：“安忍于受……乃至……”。“不被逼迫”即是不被恼害。诚然，被不悦之受所触，不可能不被其逼迫；然因已遍知其事，不随其转，故说为“不被损害”。是故说：“辗转卧时，不随诸受而转”。

Sīhaseyyanti ettha sayanaṃ seyyā, sīhassa viya seyyā sīhaseyyā, taṃ sīhaseyyaṃ. Atha vā sīhaseyyanti seṭṭhaseyyaṃ uttamaseyyaṃ. Svāyamattho aṭṭhakathāyameva āgamissati. ‘‘Vāmena passena sentī’’ti evaṃ vuttā kāmabhogiseyyā. Dakkhiṇapassena sayāno nāma natthi dakkhiṇahatthassa sarīraggahaṇādiyogakkhamato. Purisavasena cetaṃ vuttaṃ. Ekena passena sayituṃ na sakkonti dukkhuppattito. Ayaṃ sīhaseyyāti ayaṃ yathāvuttā sīhaseyyā. Tejussadattāti iminā sīhassa abhītabhāvaṃ dasseti. Bhīrukajātikā hi sesamigā attano āsayaṃ pavisitvā utrāsabahulā santāsapubbakaṃ yathā tathā sayanti, sīho pana abhirukabhāvato satokārī bhikkhu viya satiṃ upaṭṭhapetvāva sayati. Tenāha ‘‘dve purimapāde’’tiādi. Purimapādeti dakkhiṇapurimapāde vāmassa purimapādassa ṭhapanavasena dve purimapāde ekasmiṃ ṭhāne ṭhapetvā. Pacchimapādeti dve pacchimapāde. Vuttanayeneva idhāpi ekasmiṃ ṭhāne ṭhapanaṃ veditabbaṃ. Ṭhitokāsasallakkhaṇaṃ abhīrukabhāveneva. Sīsaṃ pana ukkhipitvātiādinā vuttasīhakiriyā anutrāsapabujjhanaṃ viya abhīrukabhāvasiddhā dhammatāvasenevāti veditabbā. Sīhavijambhitavijambhanaṃ ativelaṃ ekākārena ṭhapitānaṃ sarīrāvayavānaṃ [Pg.115] gamanādikiriyāsu yoggabhāvāpādanatthaṃ. Tikkhattuṃ sīhanādanadanaṃ appesakkhamigajātapariharaṇatthaṃ.

于“狮子卧”(sīhaseyyā)中，“卧”(seyyā)即是躺卧，如狮子之卧，故为“狮子卧”。或者，“狮子卧”即是“最胜卧”、“无上卧”。此义将于义注中出现。“以左胁卧”是所谓的欲乐受用者之卧。无人以右胁卧，因右手适于持身等。此乃就男性而言。因会生起痛苦，故无法以一侧卧。此即“狮子卧”，如前所述之狮子卧。“具足威力”是为显示狮子无畏之貌。其余胆怯之兽类，进入自己住处后，多怀惊恐，心怀恐惧而随意躺卧。狮子则因无畏，犹如具念之比丘，安立正念而卧。是故说“二前足”等。“前足”是指将右前足与左前足置于一处。“后足”即是二后足。此处亦当知，如前述而置于一处。站立时观察方位，亦是因其无畏。至于“昂首”等所说狮子之行，当知如无畏而醒，乃因无畏而成就，依于法性。狮子伸展身体，是为了让长时间保持同一姿态的身体诸肢分，于行走等活动中恢复功用。三作狮子吼，是为了驱离弱小兽类。

Seti abyāvaṭabhāvena pavattati etthāti seyyā, catutthajjhānameva seyyā catutthajjhānaseyyā. Kiṃ panettha taṃ catutthajjhānanti? Ānāpānacatutthajjhānaṃ. Tato hi vuṭṭhahitvā vipassanaṃ vaḍḍhetvā anukkamena aggamaggaṃ adhigantvā tathāgato jātoti. ‘‘Tayidaṃ padaṭṭhānaṃ nāma, na seyyā, tathāpi yasmā ‘catutthajjhānā vuṭṭhahitvā samanantaraṃ bhagavā parinibbāyī’ti mahāparinibbāne (dī. ni. 2.219) āgataṃ. Tasmā lokiyacatutthajjhānasamāpatti eva tathāgataseyyā’’ti keci. Evaṃ sati parinibbānakālikāva tathāgataseyyāti āpajjati; na ca tathāgato lokiyacatutthajjhānasamāpajjanabahulo vihāsi. Aggaphalavasena pavattaṃ panettha catutthajjhānaṃ veditabbaṃ. Tattha yathā sattānaṃ niddupagamalakkhaṇā seyyā bhavaṅgacittavasena hoti, sā ca nesaṃ paṭhamaṃ jātisamanvayā yebhuyyavuttikā, evaṃ bhagavato ariyajātisamanvayaṃ yebhuyyavuttikaṃ aggaphalabhūtaṃ catutthajjhānaṃ tathāgataseyyāti veditabbā. Sīhaseyyā nāma seṭṭhaseyyāti āha ‘‘uttamaseyyā’’ti.

于此无事务而住，故为“卧”(seyyā)；第四禅即是卧，故为“第四禅卧”。此中，何为第四禅？即安那般那第四禅。如来实由此出定，增长毘婆舍那(vipassanā)，次第证得最上道，方得出生。“此三者名为近因，非是卧；然因《大般涅槃经》中说：‘世尊从第四禅出定，旋即般涅槃’，故有人言：‘世间第四禅定即是如来卧’。”若如是，则唯有般涅槃时方为如来卧；然如来非多住于世间第四禅定者。当知此中之第四禅，乃依最上果而转起。譬如，有情以有分心为睡眠相之卧，此于彼等初生时多为常态；如是，于世尊之圣种相续中，多为常态之最上果第四禅，当知即是如来卧。“狮子卧”即“最胜卧”，故说为“无上卧”。

‘‘Kālaparicchedaṃ katvā yathāparicchedaṃ uṭṭhahissāmī’’ti evaṃ tadā manasikārassa akatattā pāḷiyaṃ ‘‘uṭṭhānasaññaṃ manasikaritvā’’ti na vuttanti āha ‘‘uṭṭhānasaññanti panettha na vutta’’nti. Tattha kāraṇamāha ‘‘gilānaseyyā hesā’’ti. Sā hi cirakālappavattikā hoti.

因当时未作意：“我作了时间限定，将依所限定而起身”，故于圣典中未说“作意起身想”，而说：“此中未说起身想”。于此，（义注）言其原由：“此乃病时之卧”。此卧实乃长时持续者。

Visuṃ visuṃ rāsivasena anāgantvā ekajjhaṃ puñjavasena āgatattā vuttaṃ ‘‘sabbāpi tā’’ti. Tenāha ‘‘sattasatā’’ti. Vikāramattampīti vedanāya asahanavasena pavattanākāramattampi. Susammaṭṭhakañcanaṃ viyāti sammaṭṭhasusajjitasuvaṇṇaṃ viya.

它们并非各自零散而来，而是聚集为一堆，因此说“所有那些”。因此说“七百”。“即使只有一点点变化”，是指因无法忍受感受而显现的状态。“如善加磨治之黄金”，即如经过精细打磨、妥善装饰的黄金。

Dhammālapananti asaṅkhārikasamuppannasabhāvālapanaṃ. Samullapitañhi ākārasamānavacanametaṃ. Nāgo viya vāti pavattatīti nāgavo. Tassa bhāvo nāgavatā. Vibhattilopena hesa niddeso, mahānāgahatthisadisatāyāti attho. Byattuparicaraṇaṭṭhenāti byattaṃ uparūpari attano kiriyācaraṇena. Ājānīyoti sammāpatitaṃ dukkhaṃ sahanto [Pg.116] attanā kātabbakiriyaṃ dhīro hutvā nitthārako. Kāraṇākāraṇajānanenāti niyyānikāniyyānikakaraṇañātatāya. Tenevaṭṭhenāti appaṭisamaṭṭheneva. ‘‘Mutto moceyya’’ntiādi dhuravāhaṭṭhena. Nibbisevanaṭṭhenāti rāgādivisavigatabhāvena.

“说法”，即无行而生之自性说。“相互谈论”，此词与“状态”同义。“如龙”，即如龙而行，故为“龙行”(nāgavo)；其状态为“龙行性”(nāgavatā)。此为省略语尾变化之解释，义为与大龙象相似。“以善巧行持之义”，即通过自身的行为一再地善巧行事。“良马”，是指忍受正当降临的痛苦，作为贤智者，成办自己应做之事。“以知因与非因”，即了知能导致出离与不能导致出离之法。“唯以此义”，即以无与伦比之义。“‘已解脱者令解脱’等”，是承担重任之义。“不亲近之义”，即脱离贪等毒害的状态。

Aniyamitāṇattīti anuddesikaṃ āṇāpanaṃ. Sāmaññakatopi samādhisaddo pakaraṇato idha visesatthoti āha ‘‘samādhinti arahattaphalasamādhi’’nti. Paṭippassaddhivasena sabbakilesehi suṭṭhu vimuttanti suvimuttaṃ. Abhinataṃ nāma ārammaṇe abhimukhabhāvena pavattiyā. Apanataṃ apagamanavasena pavattiyā, vimukhatāyāti attho. Lokiyajjhānacittaṃ viya vipassanā viya ca sasaṅkhārena sappayogena tadaṅgappahānavikkhambhanapahānavasena ca vikkhambhetvā na adhigataṃ na ṭhapitaṃ, kiñcarahi kilesānaṃ sabbaso chinnatāyāti āha ‘‘chinnattā vataṃ phalasamādhinā samāhita’’nti. Atikkamitabbanti ācārātikkamavasena laṅghitabbaṃ. Sā pana laṅghanā āsādanā ghaṭṭanāti āha ‘‘ghaṭṭetabba’’nti.

“无限制的教诫”，即无指定对象的教令。虽“定”一词为通称，然于此处，依文意有特殊之义，故说“定即阿罗汉果定”。“善解脱”，即因由止息而善于一切烦恼中解脱。“趣向”，即朝向所缘而转起；“背舍”，即远离而转起，义为背离。非如世间禅心或观(vipassanā)，以有行、有功用，通过彼分断与镇伏断的方式加以抑制而证得、建立；反之，乃因诸烦恼已完全被斩断，故说“因已斩断，心由果定而得定”。“应被逾越者”，即应因行为而逾越。此逾越即是冒犯、触犯，故说“应被触犯”。

Pañcavedā nāma – iruvedo, yajuvedo, sāmavedo, āthabbaṇavedo, itihāso cāti evaṃ itihāsapañcamānaṃ vedānaṃ. ‘‘Cara’’nti vacanavipallāsena vuttanti āha ‘‘carantā’’ti, tapantāti attho. Hīnattarūpāti hīnādhimuttikatāya nihīnacittasabhāvā. Vimuttikatāya abhāvato nibbānaṅgamā na honti. Arahattādhigamakammassa abhabbatāya parihīnatthā. Ajjhotthaṭāti abhibhūtā. Tādiseheva sīlehīti gosīlādīhi. Baddhāti samādapetvā pavattanavasena anubaddhā. Lūkhaṃ tapanti attakilamathānuyogaṃ. Taṃ pana ekadesena dassento ‘‘pañcātapatāpana’’ntiādimāha. ‘‘Evaṃ paṭipannassa mokkho natthi, evaṃ paṭipannassa vaṭṭato mutti atthī’’ti vadantī sā attato sāsanassa niyyānabhāvo kathito nāma hotīti āha ‘‘sāsanassa niyyānikabhāvaṃ kathentī’’ti. Ādinti gāthādvayaṃ.

“五吠陀”，即：梨俱吠陀、夜柔吠陀、娑摩吠陀、阿闼婆吠陀，以及史诗为第五。说“行”(cara)，是因词形转换而说为“行者”(carantā)，义为“行苦行者”。“下劣之辈”，即因志趣卑下而心性低劣者。因无解脱之愿，故不趣向涅槃。因无能力作业以证阿罗汉果，故其目标已失。“被压倒”，即被征服。“以如是戒”，即牛戒等。“被束缚”，即因受持、实行而相随。“行粗鄙苦行”，即致力于自我折磨。为部分显示此，而说“五火炙身”等。宣称“如是行者无解脱，如是行者有轮回之解脱”，这即是说其自宗之教法为出离之道，故云“说教法为出离之道”。“初”，即二偈。

Sakalikasuttavaṇṇanā niṭṭhitā.

《碎石经》释义终。

9. Paṭhamapajjunnadhītusuttavaṇṇanā

9. 初雨神女经释义

39. Cātumahārājikassāti [Pg.117] cātumahārājikakāyikassa. Dhammo anubuddhoti catusaccadhammo pariññeyyādibhāvassa anurūpato buddho. Paccakkhamevāti parapattiyā ahutvā attapaccakkhameva katvā jānāmi. Dhammaṃ garahantā nāma saddadosavasena vā atthadosavasena vā garaheyyunti taṃ dassento ‘‘hīnakkhara…pe… kotivā’’ti āha. Sā pana ‘‘tesaṃ vigarahā dummedhatāya mahānatthāvahāvā’’ti dassentī devatā āha ‘‘dummedhā upenti roruva’’nti. Visuṃ hotīti avīcimahānirayato visuṃ eva hoti. Khantiyāti ñāṇakhantiyā. Upasamenāti rāgādīnaṃ sabbaso vūpasamena. Tenāha ‘‘ruccitvā’’tiādi.

39. “四大天王天众的”，即四大天王天众。“法已被随觉”，即四谛法，因其应被遍知等自性，而相应地被觉悟。“唯独亲证”，即非由他人之信，而是自己亲证而知。“诽谤法者”，或因文句之过，或因意义之过而诽谤，为显示此，（世尊）说“劣字……乃至……”等。然彼天女为显示“对彼等之诽谤，乃因愚痴而招致大不饶益”，而说“愚者趣向叫唤地狱”。“有别”，即与无间大地狱有别。“以忍”，即以智忍。“以寂静”，即以贪等之完全寂灭。因此说“乐于”等。

Paṭhamapajjunnadhītusuttavaṇṇanā niṭṭhitā.

《初雨神女经》释义终。

10. Dutiyapajjunnadhītusuttavaṇṇanā

10. 第二雨神女经释义

40. Buddhañca dhammañca namassamānāti buddhasubuddhataṃ dhammasudhammatañca ñatvā tadubhayaṃ namassamānā. Yasmā buddhe ca dhamme ca pasanno saṅghe ca pasanno eva hoti tassa suppaṭipattiyā vijānanato, tasmā so attho gāthāya ca-saddasaṅgahitoti dassento ‘‘ca-saddena saṅghañcā’’ti āha atthavatiyoti lokiyalokuttaraatthasaṅgahitā lokiyakusalalokuttaramaggasaṅgaṇhanato. Yaṃ dhammaṃ sā abhāsīti yaṃ tumhākaṃ dhammaṃ paṭivijjhitvā ṭhitā, sā mahākokanadā attano balānurūpaṃ abhāsi. Bahunāti nānappakārena. Pariyāyenāti kāraṇena. Tādisoti tathārūpo tathāpaṭividdhasacco atthadhammādīsu kusalo ekekaṃ padampi udāharaṇahetunigamanāni nīharanto ācikkhati deseti paññapeti paṭhapeti vivarati vibhajati uttānīkaroti. Tenāha ‘‘ayaṃ bhagavā’’tiādi. Etena ativiya vitthārakkhamo sugatadhammoti dasseti. Pariyāpuṭanti parivattitaṃ. Evaṃ vitthārakkhamaṃ [Pg.118] dhammaṃ yasmā devadhītā ‘‘saṃkhittamatthaṃ lapayissāmī’’ti avoca, tasmā vuttaṃ ‘‘tassattha’’ntiādi.

40. “礼敬佛与法者”，即了知佛之善觉性与法之善说性后，礼敬此二者。因于佛、法有净信者，亦必于僧有净信，由了知其善行故，为示此义为偈中“与”字所摄，故说“以‘与’字亦摄僧伽”。“有义利”，即包含世间与出世间之义利，因其摄集世间善与出世间道故。“她所说之法”，即她，大红莲(mahākokanadā)，在通达你们的法之后，依自身能力而说。“以多”，即以种种方式。“以法门”，即以缘由。“如是者”，即如是之人，如是通达谛理，善于义、法等，能于一一文句引出譬喻、因由、结论，而开示、教导、施设、建立、阐明、分别、显了。故说“此世尊”等。此即显示善逝之法极为广博。“已通晓”，即已反复学习。如是广博之法，因天女说“我将略说其义”，故说“其义”等。

Dutiyapajjunnadhītusuttavaṇṇanā niṭṭhitā.

《第二雨神女经》释义终。

Satullapakāyikavaggavaṇṇanā niṭṭhitā.

《萨ตุลลป天众品》释义终。

5. Ādittavaggo

5. 燃烧品

1. Ādittasuttavaṇṇanā

1. 燃烧经释义

41. Sīsanti desanāpadeso, desanāya aññesupi vattabbesu kassacideva sīsabhāgena apadisanaṃ. Tenāha ‘‘rāgādīhī’’tiādi. Dānenāti attano santakassa paresaṃ pariccajanena. Taṃ pana pariccajanaṃ cetanāya hotīti āha ‘‘dānacetanāyā’’ti dānapuññacetanāti dānamayā puññacetanā dāyakasseva hoti taṃsantatipariyāpannattā. Nīhatabhaṇḍakanti ādittagehato bahi nikkhāmitaṃ bhaṇḍakaṃ. Etanti ‘‘dinnaṃ hotī’’tiādivacanaṃ. Adinneti dānamukhe aniyuñjite bhoge. ‘‘Antenā’’ti jīvitassa anto adhippetoti āha ‘‘maraṇenā’’ti. Mamāti pariggahitattā pariggahā, bhogā. Tepi kenaci ākārena vināsaṃ anupagatā maraṇena pahīyanti nāmāti vuttaṃ ‘‘corādīnaṃ vasena avinaṭṭhabhoge’’ti. Sobhanā aggabhūtā rūpādayo etthāti saggo, taṃ saggaṃ.

41. “头”，即教说之一部分；于教说中，于其他应说之事，仅以其主要部分而作指称。因此说“以贪等”等。“以布施”，即舍弃己有之物予他人。然此舍弃由思而有，故说“以布施思”；“布施福思”，即布施所成之福思，唯施者所有，因其摄于彼之相续中故。“被取出之物”，即从燃烧的屋中取出之物。“此”，即“所施”等语。“于未施”，即于未用于布施之财。“以终”，意指生命之终，故说“以死”。“我所”，因执取故为所有物、财物。彼等纵未以任何方式毁坏，亦因死亡而被舍弃，故说“未因盗贼等而毁坏之财”。“天界”(sagga)，即美好、殊胜之色等所在之处，指彼天界。

Ādittasuttavaṇṇanā niṭṭhitā.

《燃烧经》释义终。

2. Kiṃdadasuttavaṇṇanā

2. 施何经释义

42. Dve tīṇi bhattāni abhutvāti dve tayo vāre bhattāni abhuñjitvā. Uṭṭhātuṃ na sakkotīti uṭṭhātumpi na sakkotī, pageva aññaṃ sarīrena kātabbakiccaṃ dubbalabhāvato. Dubbalopi hutvāti bhuñjanato pubbe dubbalo hutvā balasampanno hoti. Evaṃ byatirekato anvayato ca āhārassa sarīre balavataṃ āha. Yasmā annado [Pg.119] dāyako paṭiggāhakassa balado hoti, tasmā so āyatiṃ attano sarīre balado avināsavasena balassa rakkhako ca hoti. Tenāha bhagavā – ‘‘balaṃ kho pana datvā balassa bhāgī hotī’’ti (a. ni. 5.37) sesapadesupi eseva nayo. Surūpopīti abhirūpopi. Virūpo hotīti bībhaccharūpo kopīnassa acchannattā. Idañca yānanti sāmaññato vuttaṃ. Upāhanāti sarūpato dasseti. Adukkhappatto hutvā yāti vattati etenāti yānanti chattādīnampi yānabhāvo vutto. Tenāha ‘‘yānado sukhado hotī’’ti. Cakkhudo nāma hoti cakkhunā kātabbakicce sahakārīkāraṇabhāvato dīpassa.

42. “两三餐不食”即两三次不进食。“不能起身”即连起身都不能，更何况因身体虚弱而做其他身体应做之事。“虽虚弱”即进食前虽虚弱，（食后）却变得有力。如此，从反面与正面说明了食物对身体的力量。因为施食者是给予领受者力量者，所以他未来自身也将获得力量，并因力量不坏失而成为力量的守护者。因此世尊(bhagavā)说：“布施力量者，得为力量之分享者。”（《增支部》5.37）其余文句亦同此理。“容貌端严”即容貌美丽。“容貌丑陋”即因无腰布遮蔽而形貌可怖。此处所说“乘具”，是一般而言。而“鞋履”，则是具体指出。凭借它能无苦而行，故为“乘具”，因此伞盖等也被称为乘具。所以说“布施乘具者得安乐”。（布施灯者）被称为“施眼者”，因为灯对于眼睛所应做之事，具有助成作用。

‘‘Sabbesaṃyeva balādīnaṃ dāyako hotī’’ti saṅkhepato vuttaṃ atthaṃ vitthārato dassetuṃ ‘‘dve tayo gāme’’tiādi vuttaṃ. Nisajjādivasena patissayitabbato patissayo, vihāro. Pakkhittaṃ viya hoti parissamassa vinoditattā. Bahi vicarantassāti patissayaṃ alabhitvā bahi vivaṭaṅgaṇe vicarantassa. Jhāyatīti jhāyantaṃ hoti, kilamatīti attho. Sītuṇhādivirodhipaccayavasena sasantāne visabhāgasantati, tabbipariyāyato sabhāgasantati veditabbā. Sukhaṃ nāma dukkhapaccayaparihārato sukhapaccayuppannato ca hoti, tadubhayaṃ patissayavasena labhatīti dassento ‘‘bahi vicarantassa pāde’’tiādimāha. Dhammapītisukhanti dhammapaccavekkhaṇena uppannapītisukhaṃ. Upasamasukhanti kilesānaṃ vūpasamena pavattasukhaṃ. Nivātaṃ pihitavātapānaṃ patissayaṃ pavisitvā dvāraṃ pidhāya ṭhitassa andhakāro hotīti vuttaṃ ‘‘kūpe otiṇṇo viya hotī’’ti. Tenāha ‘‘mañcapīṭhādīni na paññāyantī’’ti. Tayidaṃ bahisamāpannaparissamadosena, na ca patissayadosena. Tenāha ‘‘muhutta’’ntiādi.

“是一切力量等的布施者”，此为略说，为详述其义，故说“两三个村庄”等。因可凭坐卧等而得庇护，故为庇护所，即住处。因消除了疲劳，故（住处）犹如被安置一般。“于外行走者”即未得庇护所，于外空旷处行走者。“憔悴”即变得憔悴，意为疲劳。应知，因寒热等相违之缘，于自身相续中生起不相似的相续流；与此相反，则为相似的相续流。“乐”由远离苦缘及乐缘生起而有，为示此二者皆可由庇护所而得，故说“于外行走者之足”等。“法喜乐”即由审察法而生起的喜乐。“寂止乐”即由烦恼止息而生起的乐。进入无风、窗户紧闭的庇护所，关上门后，一片黑暗，故说“犹如堕入井中”。因此说“床椅等皆不可见”。此乃因在外所遭受的疲劳之过，而非庇护所之过。因此说“片刻”等。

Na marati etenāti amaraṇaṃ, nibbānādhigamādayo. Tassa dānaṃ dhammūpadeso, taṃ deti. Tenāha ‘‘yo dhammaṃ anusāsatī’’ti. Tayidaṃ dhammānusāsanaṃ kathaṃ hotīti āha ‘‘aṭṭhakatha’’ntiādi. Aṭṭhakathaṃ kathetīti avivaṭapāṭhassa pāḷiyā atthasaṃvaṇṇanaṃ karotīti attho. Anadhītino pana pāḷiṃ vāceti. Tattha tattha gataṭṭhāne pucchitapañhaṃ vissajjeti, ayaṃ tāva ganthadhuro, paṭipattivāsadhure pana kammaṭṭhānaṃ ācikkhati, ubhayesampi [Pg.120] dhammassavanaṃ karoti. Sabbadānanti yathāvuttaāmisadānaṃ abhayadānaṃ. Dhammadānanti dhammadesanā. Dhammaratīti samathavipassanādhamme abhirati. Dhammarasoti saddhammasannissayaṃ pītipāmojjaṃ.

“不死(amaraṇa)”即不因此而死，如证得涅槃等。其布施是法教，即布施法。因此说“彼人教诫法”。此法之教诫如何进行？故说“义注(aṭṭhakathā)”等。“说义注”意即为未阐明之巴利文句解说其义。又为未学者读诵巴利。于各处回答所问之问题，此为书本之务。于实践之务方面，则教导业处(kammaṭṭhāna)，并令两者皆得听闻正法。“一切施”即如前所说之财施与无畏施。“法施”即说法。“法乐”即乐于止(samatha)观(vipassanā)之法。“法味”即依止正法而生之喜悦与欢欣。

Kiṃdadasuttavaṇṇanā niṭṭhitā.

《施何经》释义终。

3. Annasuttavaṇṇanā

3. 食物经释义

43. Patthentīti pihenti. Yatthassa upagamanaṃ loke pākaṭataraṃ ahosi, te udāharaṇavasena dassento ‘‘cittagahapatisīvalittherādike viyā’’ti āha. Annanti annasaññito catubbidhopi paccayo. Sabbepi dāyake ekajjhaṃ gahetvā sāmaññato ekavasena ‘‘dāyakamevā’’ti vuttaṃ, yathā cāha ‘‘ko nāma so yakkho, yaṃ annaṃ nābhinandatī’’ti? Tattha yakkhoti satto. Sāmaññajotanā ca nāma yasmā puthuatthavisayā, tasmā ‘‘ye naṃ dadanti saddhāya, vippasannena cetasā. Tameva annaṃ bhajatī’’ti vuttaṃ. Tattha ma-kāro padasandhikaro, te evāti attho. Dāyakaṃ apariccajanameva anugacchati cakkaṃ viya kubbaraṃ.

43. “希求”即是欲求。为举例说明其在世间之行乞更为显著者，故说“如质多居士(Cittagahapati)、西瓦莉(Sīvalī)长老等”。“食物”指以食物为名的四种资具。将所有布施者总合为一，从共相上以单数说为“唯是布施者”，犹如经中所说：“何等夜叉(yakkha)不喜食物？”此处“夜叉”指有情。又因共相之阐明涵盖众多义理，故说：“彼等以信，以净心而施，唯此食物追随之。”此处“ma”字为连声词，意为“唯是彼等”。（此食物）不舍离布施者而跟随，犹如车轮之于车辕。

Annasuttavaṇṇanā niṭṭhitā.

《食物经》释义终。

4. Ekamūlasuttavaṇṇanā

4. 一根本经释义

44. Patiṭṭhaṭṭhena avijjāsaṅkhātaṃ ekaṃ mūlaṃ etissāti ekamūlā. Taṃ ekamūlaṃ. Yathā saṃyojanīyesu assādānupassanāvasena taṇhāsamuppādo, evaṃ taṇhābhibhavavasena anavabodhoti avijjā taṇhāya mūlaṃ, taṇhā ca avijjāya mūlaṃ. Ayañhi nayo upanissayatāvasena vutto, sahajātavasena cāyaṃ aññamaññaṃ mūlabhāvo pākaṭoyeva. Idha pana imissaṃ gāthāyaṃ adhippetā ‘‘ekamūla’’nti sā taṇhā. Tattha yā bhavataṇhā, sā sassatadiṭṭhivasena āvaṭṭati parivattati, vibhavataṇhā [Pg.121] ucchedadiṭṭhivasena, evaṃ dvirāvaṭṭaṃ. Sahajātakoṭiyāti sahajātakoṭiyāpi, pageva sammuyhaṃ āpannassa pana vattamānāya taṇhāya balavabhāvena malīnatā siyā. Upanissayakoṭiyāti upanissayakoṭiyāva sahajātakoṭiyā asambhavato. Pattharaṇaṭṭhānāti vitthatā hutvā pavattiṭṭhānabhūmi. Tenāha ‘‘tesu sā pattharatī’’ti. Samuddanaṭṭhena samuddo. Uttarituṃ asakkuṇeyyatāya patāya alaṃ pariyattoti pātālo, ayaṃ pana pātālo viyāti pātālo. Tenāha ‘‘appatiṭṭhaṭṭhenā’’ti. Agādhagambhīratāyāti attho.

44. 以安住义，名为无明(avijjā)之一根本，故为“一根本”。此即一根本。犹如于诸结法中，由随观味而有渴爱生起；如是，由被渴爱征服而不觉悟，故无明为渴爱之根，渴爱亦为无明之根。此理乃依亲依止(upanissaya)关系而说，而依俱生(sahajāta)关系互为根本，亦甚明显。然于此偈中，所指“一根本”乃是渴爱。其中，有爱(bhavataṇhā)因常见而回转，无有爱(vibhavataṇhā)因断见而回转，如是为二回转。从俱生方面而言，对于已入迷惑者，更因现行渴爱之力强而有染污。从亲依止方面而言，（此理）唯依亲依止关系，因（此处）无俱生关系之可能。“扩展之处”即广布而成为流转之地。因此说“于彼等处扩展”。以积聚义为“海”。因不能越渡而足以堕落，故为“深渊”；此处如深渊，故为“深渊”。因此说“以无立足处义”。意即深邃难测。

Ekamūlasuttavaṇṇanā niṭṭhitā.

《一根本经》释义终。

5. Anomasuttavaṇṇanā

5. 无上经释义

45. Anomanāmanti anūnanāmaṃ. Guṇanemittikāni eva hi bhagavato nāmāni. Guṇānañcassa paripuṇṇatāya anūnanāmanti āha ‘‘sabbaguṇasamannāgatattā’’tiādi. Apica tathā tevijjo, chaḷabhiññotiādīni nāmāni anomanāmāni na honti paricchinnavisayattā, bhagavato pana satthā, sabbaññū, sammāsambuddhotiādīni nāmāni anomanāmāni nāma mahāvisayattā anūnabhāvato. Tenāha ‘‘avekallanāma’’nti. Khandhantarādayoti khandhavisesādike. Ñāṇena yāthāvato araṇīyaṭṭhena atthe. Anvayapaññādhigamāyāti lokuttarapaññāpaṭilābhāya. Paṭipadanti samathavipassanāpaṭipadaṃ. Kilesakāmānaṃ vasena allīyitabbaṭṭhena kāmā eva ālayo. Atītakāleyeva kamanataṃ gahetvā vuttaṃ ‘‘kamamāna’’nti. Na etarahi tadabhāvatoti āha ‘‘atītaṃ pana upādāya idaṃ vutta’’nti. Mahānubhāvatādinā mahantānaṃ.

45. “无上名(Anomanāma)”即无缺减之名。诚然，世尊(bhagavā)之名号皆以功德为因。因其功德圆满，故称无缺减名，即“具足一切功德”等。又，如三明者(tevijjo)、六神通者(chaḷabhiñño)等名号，因其境界有限，非是无上名；而世尊、一切知者(sabbaññū)、正等觉者(sammāsambuddho)等名号，因其境界广大、无有缺减，方为无上名。因此说“圆满名(avekallanāma)”。“蕴之间等”即蕴之差别等。于义理中，以智慧如实通达之义。“为得随顺智”即为得通达出世间慧。“行道”即止(samatha)观(vipassanā)行道。因由烦恼欲而执取，故欲即是执著处(ālayo)。“欲行者(kamamāna)”是就过去已行欲而说。并非现今已无，故说“此乃依过去而说”。“于大威力者”，指因具大威力等而伟大者。

Anomasuttavaṇṇanā niṭṭhitā.

《无上经》释义终。

6. Accharāsuttavaṇṇanā

6. 天女经释义

46. ‘‘Accharāgaṇasaṅghuṭṭha’’nti gāthā devaputtena yenādhippāyena gāyitā, so anupubbikathāya vinā na paññāyatīti taṃ āgamanato paṭṭhāya [Pg.122] kathento ‘‘ayaṃ kira devaputto’’tiādimāha. Tattha sāsaneti imasseva satthusāsane. Kammākammanti kammavinicchayaṃ. Atthapurekkhāratāya appakiccatāya ca sallahukavuttiko. Sayanassa koṭṭhāsoti divasaṃ purimayāmañca bhāvanānuyogavasena kilantakāyassa samassāsanatthaṃ seyyāya upagamanabhāgo anuññāto.

46. “‘天女群聚喧闹’这句偈颂，是那位天子根据其意图所说。若不依次第宣说，则其义不明，故从其来由说起，云‘这位天子’等。于此，‘于教法中’即于此导师之教法中。‘业与非业’即业之抉择。因重视义理且事务少，故生活简朴。‘卧榻部分’，是指为使于日间及初夜精进禅修而疲惫的身体得以休憩，所允许躺卧休息的部分。

Abbhantareti kucchiyaṃ bhattassa parittatāya satthakavātāti tikkhabhāvena satthakā viya kantanakā vātā. Dhurasmiṃyevāti kilesamārena yuddhe eva. Vimuttāyatanasīse ṭhatvā dhammaṃ desento vā. Upanissayamandatāya aparipakkañāṇatāya āsavakkhayaṃ appatto kālaṃ katvāti yojanā. Upari ṭhitanti parikkhārabhāvena dibbadussūpari ṭhitaṃ. Tatheva aṭṭhāsīti tāhi tathā vuttepi yathā tato pubbe, tatheva aṭṭhāsi. Suvaṇṇapaṭṭanti nibbuddhe paṭijinitvā laddhabbasuvaṇṇapaṭṭaṃ. Vītikkamassa akatattā asambhinneneva sīlena. Yasmā tasmiṃ satthu santikaṃ āgacchante tāpi tena saddhiṃ āgamaṃsu tasmā ‘‘accharāsaṅghaparivuto’’ti vuttaṃ.

“阿邦答勒”(Abbhantara)指因腹中食物稀少而产生的、像刀一样锋利的风。“正在与烦恼魔军交战之时”或“站在解脱境界的顶峰说法”。因为依止力弱，智慧不成熟，未证漏尽而命终。“上方站立”是指像装饰品一样站在天衣上面。“仍然那样站着”是指即使天女们那样说了，也还是像之前一样站着。“金席”指战胜外道后所应得的金席。因为没有违犯，所以戒行纯净不杂。因为当他来世尊此处时，那些天女也一同前来，所以说“被天女众围绕”。

Saṅghositanti saṅgamma ghositaṃ, tattha tattha accharānaṃ gītasaddavasena ghositaṃ. Pisācagaṇaṃ katvā vadati acchandarāgatāya. Niyāmacittatāyāti sammattaniyāme ninnacittatāya. Garubhāvenāti tāsaṃ vase avattanato garuṭṭhānabhāvena. Yātrāti nibbānaṃ pati yātrā. Taṃ pana vaṭṭato niggamanaṃ hotīti āha ‘‘kathaṃ niggamanaṃ bhavissatī’’ti.

“集会之声”是指共同发出的声音，即处处回响着天女的歌声。因无欲贪，故说其为鬼众。“心向正道”，是指心倾向于正性决定。“以庄重”，是指因不落入她们的控制，而处于可敬的地位。“趋向”，是指趋向涅槃的旅程。而此即是从轮回中出离，故说“将如何出离”。

Atisallekhatevāti ativiya kilesānaṃ sallekhitavuttiko. Akatābhinivesassāti bhāvanamananuyuttassa anāraddhavipassakassa. Kārakassāti sugatovādakārakassa sammāpaṭipajjato. Suññatāvipassananti suññatādīpanaṃ vipassanaṃ duccaritataṇhāya dūrīkaraṇena ekavihāritāya. Eko maggo assāti lokuttaramaggo eva assa anāgato, pubbabhāgamaggo pana kataparicayoti attho.

“极度削减者”，即行为上极度削减烦恼的人。“无执著者”，是指未曾致力于禅修，未曾开始观修的人。“作者”，是指善逝教诲的实践者，正确修行的人。“空性观”，是指阐明空性的观，通过远离恶行和贪爱而独住。“有一道”，是指超世间的道才是他未来要证得的，而前分道则已经熟悉了，是这个意思。

Kāyavaṅkādīnanti kāyaduccaritādīnaṃ abhāvato samucchindanena anupalabbhanato. Natthi ettha bhayaṃ, asmiṃ vā adhigate puggalassa natthi bhayanti [Pg.123] abhayaṃ nāma. Saṃsārakantāraṃ atikkamitvā nibbānasaṅkhātaṃ khemaṃ amataṭṭhānaṃ gamane sugatasārathinā susajjitayānabhāvato ratho akūjanoti aṭṭhaṅgiko maggova adhippeto. Dhammato anapetatāya aparāparuppattiyā ca dhammacakkehi.

“身弯曲等”，是指由于身恶行等的不存在，通过断除而不再出现。此处没有恐惧，或者说当此人证得时就没有恐惧，所以称为无畏。超越轮回的旷野，到达名为涅槃的安稳不死之处，由于善逝为调御者，车乘善备，故“车不作响”意指八支圣道。由于不离于法，以及前后相续生起，故为“法轮”。

Ottappampi gahitameva avinābhāvā. Apālamboti avassayo. Parivāroti parikkhāro abhisaṅkharaṇato. Maggassa karaṇaṭṭhāne dhammo tappariyāpannā sammādiṭṭhi. Aniccādivasenāti aniccānupassanādivasena. Sodhitesu vajjhamānesu. Bhūmiladdhavaṭṭanti bhūmiladdhasaṅkhātaṃ vaṭṭaṃ. Tattha vipassanāya pavattiṭṭhānabhāvato pañcakkhandhā bhūmi nāma, vaṭṭamayakammabhāvato tattha uppajjanārahaṃ kilesajātaṃ bhūmiladdhavaṭṭaṃ. Parijānamānāti paricchindanavasena samatikkamavasena jānamānā paṭivijjhantī.

“愧”也已被包含，因其（与惭）不可分离。“无依”即无所依止。“眷属”是资具，因为能资助准备。在道的作业处，法就是与道相应的正见。以观无常等方式。当（烦恼）被清除、被摧毁时。“得地轮回”是指名为“得地”的轮回。于此，因是观(vipassanā)生起之处，故五蕴名为“地”；因轮回业力，于彼处堪生之烦恼，即“得地轮回”。“遍知”是指通过界定和超越来了知和通达。

Kasmā devaputto sotāpattiphaleyeva patiṭṭhāsi, nanu ca sā desanā bhagavatā catumaggappadhānabhāvena pavattitāti āha ‘‘yathā hī’’tiādi.

为何天子只安立在须陀洹果上呢？难道世尊不是以四道为主的方式宣说此法吗？（答：）他说“犹如”等。

Accharāsuttavaṇṇanā niṭṭhitā.

天女经释义终。

7. Vanaropasuttavaṇṇanā

7. 植林经释义

47. Kesanti sāmivasena vuttakasaddo ‘‘dhammaṭṭhā sīlasampannā’’ti ettha paccattabahuvacanavasena pariṇāmetabbo. Atthavasena hi vibhattivipariṇāmo. Ke janāti ettha vā vuttakesaddo sīhavilokananayena ānetvā yojetabboti āha ‘‘ke dhammaṭṭhā, ke sīlasampannā’’ti? Pucchatīti iminā tattha kāraṇamāha. Phalādisampattiyā āramanti ettha sattāti ārāmo. Ārāme ropenti nipphādentīti ārāmaropā. Vanīyati chāyāsampattiyā bhajīyatīti vanaṃ. Tattha yaṃ upavanalakkhaṇaṃ vanaṃ, taṃ ārāmaggahaṇeneva gahitanti tapovanalakkhaṇaṃ, taṃ dassento ‘‘sīmaṃ parikkhipitvā’’tiādimāha. Visameti udakacikkhallena visame padese. Pānīyaṃ pivanti etthāti papā, taṃ papaṃ. Udakaṃ pīyati etthāti vā papā. Taḷākādīti ādi-saddena mātikaṃ saṅgaṇhāti.

47. “Kesaṃ”(为谁)是泛指的“ka”(谁)一词，于“住法者、具戒者”此处，应转为与格复数。格的变化是依于意义的。或者，于“谁是人”(ke janā)此处所说的“ke”(谁)一词，应以狮子回顾的方式，带来与前文连接，所以他问：“谁是住法者？谁是具戒者？”他以此提问来说明其原因。众生因为获得果实等利益而乐于居住的地方称为园林。在园林里种植、培养的人被称为植园人。因为树荫丰美而令人喜爱和经常去的地方称为树林。这里，具有小树林特征的树林，已被“园林”一词所包含，为了说明苦行林的特征，所以说“划定边界”等。“于不平处”指的是因为泥泞而不平坦的地方。饮水的地方称为饮水处。或者说，水被饮用的地方称为饮水处。“池塘等”，“等”字包含水渠。

Imamatthaṃ [Pg.124] sandhāyāti iminā kammappathappattaṃ paṭikkhipati. Attanā katañhi puññaṃ anussarato taṃ ārabbha bahuṃ puññaṃ pasavati, na pana yathā kataṃ puññaṃ sayameva pavaḍḍhati. Tasmiṃ dhamme ṭhitattāti tasmiṃ ārāmaropanādidhamme patiṭṭhitattā. Tenapi sīlena sampannattāti tena yathāvuttadhamme katasīle ṭhatvā ciṇṇena tadaññenapi kāyavācasikasaṃvaralakkhaṇena sīlena samannāgatattā. Dasa kusalā dhammā pūrenti duccaritaparivajjanato. Sesaṃ vuttanayameva.

针对此义，此句否定（此福德）已构成业道。因为忆念自己所作的功德，能因此产生很多福德，但并非已作的功德本身会自动增长。“安住于彼法”，即安住于种植园林等法中。“也具足彼戒”，即安住于如上所述之法所行之戒，并具足其他以身语防护为特征的戒律。十善法因远离恶行而得以圆满。其余如前已说。

Vanaropasuttavaṇṇanā niṭṭhitā.

植林经释义终。

8. Jetavanasuttavaṇṇanā

8. 祇陀林经释义

48. Esitaguṇattā esiyamānaguṇattā ca isī, asekkhā sekkhakalyāṇaputhujjanā ca. Isīnaṃ saṅgho isisaṅgho. Isisaṅghena nisevitaṃ. Tenāha ‘‘bhikkhusaṅghanisevita’’nti.

48. 因具有已寻求之功德与正寻求之功德而为仙人，包括无学、有学及善凡夫。仙人之众即仙人众。为仙人众所亲近。因此说“为比丘僧团所亲近”。

Taṃ kārentassa gandhakuṭipāsādakūṭāgārādivasena siniddhasandacchāyarukkhalatāvasena bhūmibhāgasampattiyā ca anaññasādhāraṇaṃ atiramaṇīyaṃ taṃ jetavanaṃ cittaṃ toseti, tathā ariyānaṃ nivāsabhāvenapīti āha ‘‘evaṃ paṭhamagāthāya jetavanassa vaṇṇaṃ kathetvā’’ti. Tenāha bhagavā – ‘‘yattha arahanto viharanti, taṃ bhūmirāmaṇeyyaka’’nti (dha. pa. 98; theragā. 991). Apacayagāmicetanā sattānaṃ visuddhiṃ āvahati kammakkhayāya saṃvattanatoti āha ‘‘kammanti maggacetanā’’ti. Catunnaṃ ariyasaccānaṃ viditakaraṇaṭṭhena kilesānaṃ vijjhanaṭṭhena ca vijjā. Maggapaññā sammādiṭṭhīti āha ‘‘vijjāti maggapaññā’’ti. Samādhipakkhikā dhammā sammāvāyāmasatisamādhayo. Yathā hi vijjāpi vijjābhāgiyā, evaṃ samādhipi samādhipakkhiko. Sīlaṃ etassa atthīti sīlanti āha ‘‘sīle patiṭṭhitassa jīvitaṃ uttama’’nti. Diṭṭhisaṅkappāti sammādiṭṭhisaṅkappā. Tattha sammāsaṅkappassa sammādiṭṭhiyā upakārabhāvena vijjābhāvo vutto. Tathā hi so paññākkhandhasaṅgahitoti vuccati. Yathā ca sammāsaṅkappādayo paññākkhandhasaṅgahitā, evaṃ vāyāmasatiyo [Pg.125] samādhikkhandhasaṅgahitāti āha ‘‘vāyāmasatisamādhayo’’ti. Dhammoti hi idha samādhi adhippeto ‘‘evaṃdhammā te bhagavanto ahesu’’ntiādīsu (dī. ni. 2.13; ma. ni. 3.197; saṃ. ni. 5.378) viya. Vācākammantājīvāti sammāvācākammantājīvā. Maggapariyāpannā eva hete saṅgahitā. Tenāha ‘‘etena aṭṭhaṅgikamaggenā’’ti.

那建造香室(gandhakuṭi)、楼阁、尖顶屋等的祇陀林(Jetavana)，因有光滑且浓荫的树木与藤蔓，以及优美的地面，而显得无与伦比、极为赏心悦目，令心喜悦；又因是圣者们的住处，故说：“如是，以第一首偈颂赞美了祇陀林”。因此世尊说：“阿罗汉所住之处，其地实为可意。”（法句98；长老偈991）导向损减的思，能为众生带来清净，能促成业的灭尽，故说：“业即道思”。因能了知四圣谛、能破除诸烦恼，故为“明”。道慧即是正见，故说：“明即道慧”。与定相应的法，即正精进、正念、正定。犹如明亦有明分，定亦有定品。有戒之人，故说：“住于戒律的生活为最上”。“见与思”即正见与正思。其中，正思因有助于正见，故说属于明分，实因此它被摄于慧蕴。又如正思等被摄于慧蕴，正精进与正念则被摄于定蕴，故说：“精进、念、定”。此处的“法”，意指“定”，犹如在“彼诸世尊曾有如是法”等经文（长部2.13；中部3.197；相应部5.378）中一样。“语、业、命”即正语、正业、正命。这些都已包含在道中。因此说：“通过此八支圣道”。

Upāyena vidhinā ariyamaggo bhāvetabbo. Tenāha ‘‘samādhipakkhiyadhamma’’nti. Sammāsamādhipakkhiyaṃ vipassanādhammañceva maggadhammañca. ‘‘Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāra’’nti (ma. ni. 3.136) hi vacanato sammādiṭṭhiādayo maggadhammā sammāsamādhiparikkhārā. Vicineyyāti vīmaṃseyya, bhāveyyāti attho. Tatthāti hetumhi bhummavacanaṃ. Ariyamaggahetukā hi sattānaṃ visuddhi. Tenāha ‘‘tasmiṃ ariyamagge visujjhatī’’ti. Pañcakkhandhadhammaṃ vicineyyāti paccuppanne pañcakkhandhe vipasseyya. Tesu vipassiyamānesu vipassanāya ukkaṃsagatāya yadaggena dukkhasaccaṃ pariññāpaṭivedhena paṭivijjhīyati, tadaggena samudayasaccaṃ pahānapaṭivedhena paṭivijjhīyati, nirodhasaccaṃ sacchikiriyāpaṭivedhena, maggasaccaṃ bhāvanāpaṭivedhena paṭivijjhīyatīti evaṃ tesu catūsu saccesu visujjhatīti imasmiṃ pakkhe nimittatthe eva bhummaṃ, tesu saccesu paṭivijjhiyamānesūti attho.

应以善巧与方法修习圣道。因此说“定品法”。正定品即观(vipassanā)法与道法。依“诸比丘，我将为你们解说有因、有资具的圣正定”（中部3.136）之语，可知正见等道法是正定的资具。“应思择”即应审察，其义为“应修习”。“于彼”是用于因缘义的处格。因为众生的清净实以圣道为因。所以说“于彼圣道中得清净”。“应思择五蕴法”即应观当下的五蕴。于彼五蕴被观时，当观达到顶点，即以遍知通达了悟苦谛，以断除通达了悟集谛，以作证通达了悟灭谛，以修习通达了悟道谛，如是在此四谛中得清净。于此说中，处格仅用于所缘义，意即“于彼诸谛中被了悟时”。

Avadhāraṇavacananti vavatthāpanavacanaṃ, avadhāraṇanti attho. ‘‘Sāriputtovā’’ti ca avadhāraṇaṃ sāvakesu sāriputtova seyyoti imamatthaṃ dīpeti tassevukkaṃsabhāvato. Kilesaupasamenāti iminā mahātherassa tādiso kilesavūpasamoti dasseti. Tassa sāvakavisaye paññāya pāramippatti ahosi. Yadi evaṃ ‘‘yopi pāraṅgato bhikkhu, etāvaparamo siyā’’ti idaṃ tesaṃ buddhānaṃ ñāṇavisaye paññāpāramippattānaṃ vaseneva vuttanti daṭṭhabbaṃ. Avadhāraṇampi vimuttiyā nānattā tīhi vimuttīhi pāraṅgate sandhāyetaṃ vuttaṃ. Tenāha – ‘‘pāraṃ gatoti nibbānaṃ gato’’tiādi. Na therena uttaritaro nāma atthi labbhati, labbhati ce, evameva labbheyyāti adhippāyo.

“决断语”(avadhāraṇavacana)即确定语，其义为“决断”(avadhāraṇa)。“唯有舍利弗”(Sāriputtovā)此一决断，显示了在诸声闻中，唯有舍利弗(Sāriputta)最为殊胜，因其卓越之性。通过“以烦恼止息”(kilesaupasamena)，表明此大长老有如是的烦恼寂止。他在声闻境界中，智慧已达究竟(pāramippatti)。若尔，“纵有已到彼岸的比丘，亦至此为极”一语，当知是就那些于诸佛智境中已达智慧究竟者而言。此决断亦是针对以三种解脱到达彼岸者，因解脱(vimutti)有种种不同。因此说：“到彼岸者即到涅槃”等。意谓：实无有能胜过此长老者可得；倘若可得，亦必如是而得。

Jetavanasuttavaṇṇanā niṭṭhitā.

祇陀林经释义终。

9. Maccharisuttavaṇṇanā

9. 悭吝经释义

49. Maccharinoti [Pg.126] maccheravanto maccherasamaṅginoti āha ‘‘maccherena samannāgatā’’ti. Maccheraṃ macchariyanti atthato ekaṃ. Na vandatīti vandanamattampi na karoti, kuto dānanti adhippāyo. Upaṭṭhānaṃ kātunti madhurapaṭisanthāraṃ karotīti yojanā. Idaṃ tāva mudumacchariyaṃ na hadayaṃ viya attānaṃ dassentassa macchariyanti katvā. Kiṃ tuyhaṃ pādā rujjanti nanu tuyhaṃyeva āgatagamanesu pādā rujjanti, kinte ime chindantīti adhippāyo. Sāmīcimpi na karoti kuto dānanti adhippāyo. Yathākammaṃ taṃtaṃgatiyo aranti upagacchantīti ariyā, sattā. Ime pana kucchitā ariyāti kadariyā, thaddhamaccharino. Macchariyasadisañhi kucchitaṃ sabbahīnaṃ natthi sabbaguṇābhibhūtattā bhogasampattiādisabbasampattīnaṃ mūlabhūtassa dānassa nisedhato. Itiādīhi vacanehi. Attano upaghātakoti macchariyānuyogena kusaladhammānaṃ gatisampattiyā ca vināsako.

49. “悭吝者”(maccharino)即有悭吝者、具悭吝者，故说“与悭吝相应”。“悭吝”(maccheraṃ)与“悭吝性”(macchariyaṃ)义理为一。“不礼敬”，意谓连礼敬都不做，何况布施？“作承事”(upaṭṭhānaṃ kātuṃ)，应连接为作亲切的问候。这首先是柔和的悭吝，并非那种将自己内心显露无遗的悭吝。意谓：“难道你的脚会痛吗？在来来去去时，难道不是你自己的脚会痛吗？他们会砍断你的脚吗？”连合宜之事(sāmīci)都不做，何况布施？此即其意。依业而行、而趣向于种种趣，故为“行者”(ariyā)，即众生。然而，此等卑劣的行者，即为“鄙吝者”(kadariyā)，亦即顽固的悭吝者。实无有如悭吝一般卑劣下贱者，因其遮止了作为财富等一切成就之根本、能制伏一切功德的布施。通过此等言语可知，悭吝者因耽于悭吝，而毁坏自身的善法与善趣成就。

Puññapāpavasena samparetabbato upagantabbato samparāyo, paraloko. Kāmaguṇaratīti kāmaguṇasannissayo assādo. Khiḍḍāti kāyikakhiḍḍā vācasikakhiḍḍā cetasikakhiḍḍāti evaṃ tividhā. Esa vipākoti coḷādīnaṃ kicchalābhoti esa evarūpo vipāko. Yamalokanti paralokaṃ. Upapajjareti ettha iti-saddo pakārattho. Tena pāḷiyaṃ vuttaṃ nirayaṃ tiracchānayoniñca saṅgaṇhāti.

因善恶业(puññapāpa)而应前往、应到达，故为“来世”(samparāya)，即他世。“欲乐之乐”(kāmaguṇarati)即依止于欲乐的乐味(assāda)。“嬉戏”(khiḍḍā)有三种：身嬉戏、语嬉戏、意嬉戏。“此即异熟”，即难以获得衣物等，此即如是之异熟。“阎摩界”(yamaloka)即他世。于“投生”(upapajjare)一语中，“iti”字为类别义。因此，它总摄了圣典中所说的地狱与畜生道。

Yācanti nāma ariyayācanāya. Vuttañhetaṃ ‘‘uddissa ariyā tiṭṭhanti, esā ariyāna yācanā’’ti (jā. 1.7.59). Ye saṃvibhajanti, te vadaññū nāma ñatvā kattabbakaraṇato. Vimānappabhāyāti nidassanamattaṃ, uyyānakapparukkhappabhāhi devatānaṃ vatthābharaṇasarīrappabhāhipi sagge pakāsentiyeva. Pakāsantīti vā pākaṭā honti, na apāyaloke viya apākaṭāti attho. Parasambhatesūti sayaṃ sambhataṃ anāpajjitvā pareheva sambharitesu sukhūpakaraṇesu. Tenāha pāḷiyaṃ ‘‘vasavattīva modare’’ti, paranimmitabhogesu vasavattī devaputtā viya sukhasamaṅgitāya modantīti attho. Evaṃ vuttasamparāyoti ete saggāti evaṃ heṭṭhā [Pg.127] vuttasamparāyo. Ubhinnanti etesaṃ yathāvuttānaṃ ubhinnaṃ dukkaṭasukaṭakammakārīnaṃ. Tato cavitvā tato nirayasaggādito cavitvā manussesu nibbattati. Tesu yo maccharī manussesu nibbatto, so daliddo hutvā pubbacariyavasena maccharīyeva honto dārādibharaṇatthaṃ macchakacchapādīni hantvā punapi niraye nibbatto. Itaro suddhāsayo samiddho hutvā pubbacariyāvasena punapi puññāni katvā sagge nibbatteyya. Tenāha ‘‘puna samparāyepi duggatisugatiyeva hotī’’ti.

所谓“求”(yācanti)，是以圣者之求(ariyayācanā)而求。诚如所言：“圣者为[他人]而住立，此即圣者之求。”(本生 1.7.59) 那些分享(saṃvibhajanti)之人，因知所应为而为，故名“慷慨者”(vadaññū)。“以天宫之光辉”仅为例示，天界中亦有园林、如意树之光辉，以及诸天之衣饰、身体之光辉，皆在照耀。或“照耀”(pakāsanti)即是显现，不像在恶趣(apāyaloka)中不显现，此为其义。“于他人所集”指并非自己积集，而是由他人所积集的安乐资具。是故圣典中说：“如自在天般喜乐”，其义为：如于他化乐具中得自在之天子般，因具足安乐而喜乐。如是所说之来世，即指此等天界，亦即如下所说之来世。“二者”指上述造作恶作与善作业的二者。从彼处死没，即从地狱、天界等处死没后，投生于人间。其中，生于人间的悭吝者，会变得贫穷，并因往昔习行而依然悭吝，为养活妻儿等而捕杀鱼鳖等，复投生于地狱。另一位心清净者，会变得富裕，并因往昔习行而再行福德，投生于天界。是故说：“于未来世亦唯有恶趣或善趣。”

Maccharisuttavaṇṇanā niṭṭhitā.

悭吝经释义终。

10. Ghaṭīkārasuttavaṇṇanā

10. 陶师经释义

50. ‘‘Upapannāse’’ti se-kārāgamaṃ katvā niddeso, ‘‘upapannā’’icceva atthoti āha ‘‘nibbattivasena upagatā’’ti. Attano sampattito avihānato avihā, tesaṃ brahmaloko avihābrahmaloko, tasmiṃ. Upapattisamanantaramevāti paṭhamakoṭṭhāse eva. Arahattaphalavimuttiyāti asekkhavimuttiyā. Sekkhavimuttiyā pana avihūpapattito pageva vimuttā. Mānusaṃ dehaṃ samatikkamanti cittupakkilesapahānavasenāti phalena hetudassanamidanti āha ‘‘mānusaṃ dehanti idha…pe… vuttānī’’ti. Divi bhavaṃ dibbaṃ, brahmattabhāvasaññitaṃ khandhapañcakaṃ. Tattha saṃyojanakoti vuttaṃ ‘‘dibbaṃ yoganti pañca uddhambhāgiyasaṃyojanānī’’ti. Imassāti devaputtassa. ‘‘Hitvā mānusaṃ dehaṃ, dibbayogaṃ upaccagu’’nti tesaṃ tvaṃ kusalaṃ sabbāvajjappahānena anavajjataṃ bhāsatīti kusalī vadesi. Atthena saddassa abhedopacāraṃ katvā gambhīravacanaṃ vuttanti āha ‘‘gambhīrattha’’nti atthasseva gambhīrato, na saddassa. Samucchinnakāmarāgatāya sabbaso kāmavisayappahānena nirāmisabrahmacārī nāma anāgāmī. Nivāsanaṭṭhānabhūto samāno eko gāmo etassāti āha ‘‘ekagāmavāsī’’ti.

50. “已生”(upapannāse)，此词是添加了‘se’音节的解释，其义即是‘已生’(upapannā)，故说‘以投生的方式到达’。因自身成就而不退失，故名‘无烦天’(Avihā)，其梵天界即‘无烦梵天界’(Avihābrahmaloko)，于彼处。‘投生后立即’指最初阶段。‘以阿罗汉果解脱’即以无学解脱。而有学解脱者，则是在投生无烦天之前就已解脱。‘超越人身’是因断除心之随烦恼，此是以果示因，故说‘此处所谓人身……乃至……已说’。生于天界者为‘天’(dibbaṃ)，指名为梵天身的五蕴。此处所说之结，即‘“天界之轭”指五上分结’。‘此’指天子。‘舍弃人身，超越天轭’，你宣说他们因断尽一切过失而为善，故你为善说者。将义与词不作区分，作譬喻说，而言说甚深之语，故说‘义甚深’，是义理甚深，非言词甚深。因断尽欲贪，彻底舍离欲境，故名‘无染梵行者’，即不还者(anāgāmī)。其住处为一村，故说‘独住一村者’。

Ghaṭīkārasuttavaṇṇanā niṭṭhitā.

陶师经释义终。

Ādittavaggavaṇṇanā niṭṭhitā.

燃品释义终。

6. Jarāvaggo

6. 衰老品

1. Jarāsuttavaṇṇanā

1. 衰老经释义

51. Hitassa [Pg.128] sādhanato sādhu, yaṃ kiñci atthajātaṃ. Taṃ pana atthakāmena labhitabbato upasevitabbato laddhakaṃ, kalyāṇaṭṭhena bhaddakanti vuccatīti āha ‘‘sādhūti laddhakaṃ bhaddaka’’nti. ‘‘Sīlaṃ yāva jarā sādhū’’ti vuttamatthaṃ byatirekato vibhāvetuṃ ‘‘iminā idaṃ dassetī’’ti vuttaṃ. Idanti idaṃ atthajātaṃ.

51. 因能成办利益，故为“善”(sādhu)，此指任何种类的利益。又因利益希求者可得、可亲近，且具善妙之义，故称“可得”(laddhaka)、“贤善”(bhaddaka)，是故说“善即是可得、贤善”。为以对比来阐明“持戒乃至老亦善”之义，故说“以此显示此”。此中“此”，即指此利益之事。

Patiṭṭhitāti cittasantāne laddhapatiṭṭhā, kenaci asaṃhāriyā. Tenāha ‘‘maggena āgatā’’ti. Cittīkataṭṭhādīhīti pūjanīyabhāvādīhi. Vuttaṃ hetaṃ porāṇaṭṭhakathāyaṃ. Cittīkatanti ratananti idaṃ ratanaṃ nāma loke cittīkataṃ vatthūnaṃ sahassagghanatādivasena. Yepi loke cittīkatā khattiyapaṇḍita-catumahārāja-sakka-suyāma-mahābrahmādayo, tesaṃ cittīkato tehi saraṇanti upagantabbatādivasena. Ratikaranti pītisukhāvahaṃ. Jhānaratisukhenāti duvidhenapi jhānaratisukhena. Tuletunti paricchindituṃ. Guṇapāraminti guṇānaṃ ukkaṃsapāramiṃ. Dullabho anekāni asaṅkhyeyyāni atidhāvitvāpi laddhuṃ asakkuṇeyyattā. Anomoti anūno paripuṇṇo. Tattha visesato anomasattaparibhogato tehi ‘‘sammāsambuddho bhagavā’’ti anussaritabbatoti āha ‘‘bhagavā anomo sīlenā’’tiādi.

“已确立”(patiṭṭhitā)指于心相续中获得确立，不为任何事物所动摇。是故说“由道而来”。因值得恭敬等而为“所尊重”(cittīkata)。古义注中说：此“宝”(ratana)者，于世间中，因价值千金等而被尊重。世间中被尊重者，如刹帝利智者、四大天王、帝释(Sakka)、苏亚马、大梵天等，佛法僧于彼等亦为所尊重，因彼等以皈依等方式而亲近。“能生喜乐”(ratikaraṃ)指能带来喜与乐。“以禅定喜乐”指以两种禅定喜乐。“衡量”(tuletuṃ)即限定。“功德之彼岸”(guṇapāramiṃ)指功德之最上圆满。“难得”(dullabho)因历经无量阿僧祇劫亦不可得。“无瑕”(anomo)即无劣、圆满。于此，特别因世尊受用无瑕之法，彼等应如是忆念“世尊是正自觉者”，故说“世尊于戒无瑕”等。

Ariyamaggapaññāyeva idha adhippetāti ‘‘idha pana dullabhapātubhāvaṭṭhena paññā ‘ratana’nti vutta’’nti āha. Pujjaphalanibbattanato, attano santānaṃ punātīti ca puññacetanā puññaṃ, sā pana yassa uppannā, tasseva āveṇikatāya anaññasādhāraṇattā kenacipi anāhaṭā, aṭṭhakathāyaṃ pana ‘‘arūpattā’’ti vuttaṃ.

此处意指的仅是圣道慧，故说：“此处，慧因其稀有难得出现之义，而被称为‘宝’。”因能产生应供之果，且能清净自身相续，故福德思(puññacetanā)为“福德”(puñña)。此福德于生起者，为其特有，不与他人共通，不为他人所夺，然义注中说“因其为无色法”。

Jarāsuttavaṇṇanā niṭṭhitā.

衰老经释义终。

2. Ajarasāsuttavaṇṇanā

2. 无衰经释义

52. Ajīraṇenāti [Pg.129] jiṇṇabhāvānāpajjanena. Lakkhaṇavacanañcetaṃ avināsappattiyā. Tenāha ‘‘avipattiyāti attho’’ti. Niddhamitabboti nīharitabbo.

52. “不衰老”(ajīraṇena)指不陷入衰败的状态。此为证得不毁坏之相的表述。是故说“其义为不毁坏”。“应驱除”(niddhamitabbo)即应去除。

Ajarasāsuttavaṇṇanā niṭṭhitā.

无衰经释义终。

3. Mittasuttavaṇṇanā

3. 朋友经释义

53. Saha atthena vattatīti sattho, bhaṇḍamūlaṃ gahetvā vāṇijjavasena desantarādīsu vicaraṇakajanasamūho. Tenāha ‘‘saddhiṃcaro’’ti, sahacaraṇakoti attho. Mittanti sinehayogena mittakiccayuttaṃ. Idhādhippetappakāraṃ dassetuṃ ‘‘roge uppanne’’tiādi vuttaṃ. Tathārūpeti jigucchanīye, duttikicche vā. Yathā asaṇṭhitānaṃ saṇṭhāpanavasena pavasato purisassa bhogabyasane nāthatā, evaṃ puttasinehavasena puttassa mātuyā antogehe nāthatāti vuttaṃ ‘‘mātā mittaṃ sake ghare’’ti. Atthajātassāti upaṭṭhitapayojanassāti atthoti āha ‘‘uppannakiccassā’’ti. Samparāyahitanti samparāye hitāvahaṃ.

53. “与财物同行”故为“商队”(sattho)，指携带商品资本，为经商而行于异国等地的众人之集体。是故说“同行者”(saddhiṃcaro)，义为共同行进者。“朋友”(mittaṃ)指因情谊而履行朋友之谊者。为说明此处所指之类型，故说“生病时”等。“于如是[事]”指于可厌恶或难治疗[之病]。如无立足处者需建立，同样，于远行者财产损失时，[朋友]是其所依；如是，母亲因爱子之心，于家中为子所依，故说“母亲是家中的朋友”。“于事情生起时”，指于当前事务出现时，故说“于事务生起时”。“来世之利益”指能带来后世利益。

Mittasuttavaṇṇanā niṭṭhitā.

朋友经释义终。

4. Vatthusuttavaṇṇanā

4. 事经释义

54. Patiṭṭhāti avassayo. Guyhassāti guhitabbassa rahassassa. Paramo sakhā nāma atipiyaṭṭhānatāya.

54. “依止”(patiṭṭhā)即依靠。“秘密”(guyhassa)指应被隐藏的秘密。“最上之友”(paramo sakhā)因其至为亲爱而得名。

Vatthusuttavaṇṇanā niṭṭhitā.

事经释义终。

5. Paṭhamajanasuttavaṇṇanā

5. 第一人经释义

55. Vidhāvatīti vividhaṃ rūpaṃ padhāvati, yathākāmaṃ pavattatīti attho.

55. “奔走”(vidhāvati)指追逐各种形态，其义为随欲而转。

Paṭhamajanasuttavaṇṇanā niṭṭhitā.

第一人经释义终。

6. Dutiyajanasuttavaṇṇanā

6. 第二人经释义

56. Vaṭṭadukkhatoti [Pg.130] saṃsāradukkhato. Saṃsāro hi kilesakammavipākānaṃ aparāparuppattitāya vidhāvati. Tañca dukkhaṃ dukkhamattāya nānāvidhadukkharāsibhāvato.

56. “由轮回苦”(vaṭṭadukkhato)即由生死轮回之苦。轮回因烦恼、业、果报之相续不断生起而奔走。此苦，因其纯粹是苦，由种种苦蕴集而成。

Dutiyajanasuttavaṇṇanā niṭṭhitā.

第二人经释义终。

7. Tatiyajanasuttavaṇṇanā

7. 第三人经释义

57. Nipphattīti iṭṭhāniṭṭhavipākānaṃ nipphajjanato nipphatti. Tato eva avassayo, nipphattitavipākassa avassayo adhiṭṭhānaṃ kāraṇanti attho.

57. “生成”(nipphatti)指因可意与不可意果报之产生而为“生成”。正因如此而为“所依”(avassayo)，其义为：已生成果报之所依、基础、原因。

Tatiyajanasuttavaṇṇanā niṭṭhitā.

第三人经释义终。

8. Uppathasuttavaṇṇanā

8. 邪道经释义

58. Amaggoti na maggo anupāyo. Rattindivakkhayoti tattha vayakkhaṇassa pākaṭabhāvato. Vuttakkhaṇopi hi sayaṃ khīyateva. Sesaṃ bāhiramalaṃ vatthasarīrādibhūtaṃ. Tathā hi ‘‘bhasmakhārādīhi dhovitvā sakkā sodhetu’’nti vuttaṃ. Duṭṭhoti dūsito sattasantāno na sakkā suddho nāma kātuṃ abbhantaramalīnabhāvāpādanato. Itthiyanti brahmacariyassa antarāyakarāyapi. Pajāti sattakāyo sajjati saṅgaṃ karoti yāthāvato ādīnavaṃ apassanto. Indriyasaṃvarādi kilesānaṃ tāpanato tapo, tenāha ‘‘sabbāpī’’tiādi.

58. “非道”即非正道，非方便。“昼夜耗尽”，是因为在那里衰败之相显现。所说之刹那亦自行消尽。其余的是外在的污垢，如衣物与身体等。诚如所说：“以灰、碱等洗涤，即可清净。”“染污”即众生相续被染污，因其导致内在污秽，故不可称之为清净。“女人”，亦为梵行之障碍。“众生”即有情之身，因未如实见到过患而执著、产生系缚。以根律仪等烧灼诸烦恼，故为苦行，因此说“一切”等。

Uppathasuttavaṇṇanā niṭṭhitā.

邪道经释义终。

9. Dutiyasuttavaṇṇanā

9. 第二经释义

59. Kissāti [Pg.131] bhummatthe sāmivacananti āha ‘‘kismiṃ abhirato’’ti. Saddhā nāma anavajjasabhāvā, tasmā lokiyalokuttarahitasukhāvahāti āha ‘‘sugatiñceva nibbānañca gacchantassa dutiyikā’’ti. Anusāsati hitacariyāya pariṇāyikabhāvato.

59. “Kissā”是处格意义上的属格词，因此说“于何喜乐”。“信”名为无过失的自性，因此能带来世间与出世间的安乐，所以说“是前往善趣乃至涅槃的第二伴侣”。“教诫”是因为其引导趋向有益之行。

Dutiyasuttavaṇṇanā niṭṭhitā.

第二经释义终。

10. Kavisuttavaṇṇanā

10. 诗人经释义

60. Gāyattiādikoti chabbīsatiyā chandesu gāyattiādiko ukkatipariyosāno chando gāthānaṃ nidānaṃ samuṭṭhānaṃ ‘‘samuṭṭhahati etenā’’ti katvā. Tehi pana anuṭṭhubhādiko hotīti āha ‘‘chando gāthānaṃ nidāna’’nti. Pubbapaṭṭhāpanagāthāti dhammakathāya ādito ārocanabhāvajānanatthaṃ satijananaṃ viya pavattitagāthā. Akkharañhi padaṃ janetīti yasmā akkharasamudāyo padaṃ, padasamudāyo gāthā, samudāyo ca samudāyīhi byañjīyati taṃpavattanato, tasmā byañjanabhāve ṭhitaṃ akkharaṃ, taṃsamudāyo padaṃ, padaṃ taṃ viyañjetā janetā viya hotīti ‘‘akkharañhi padaṃ janetī’’ti vuttaṃ. Akkharaṃ hi uccāritaviddhaṃsitāya taṃtaṃkhaṇamattāvaṭṭhāyīpi parato pavattiyā manoviññāṇavīthiyā saṅkalanavasena ekajjhaṃ katvā padabhāvena gayhamānaṃ yathāsaṅketamatthaṃ byañjeti. Padaṃ gāthaṃ janetīti etthāpi eseva nayo. Gāthā atthaṃ pakāsetīti gāthāsaññito padasamudāyo kiriyākārakasambandhavasena sambandhito kattuadhippāyānurūpaṃ ālocitavilocitaṃ saṃhitaṃ atthaṃ vibhāveti. Samuddādipaṇṇattinissitā vohārasannissayeneva pavattatīti katvā. Tenāha ‘‘gāthā ārabhanto’’tiādi. Āsayoti avassayoti āha ‘‘patiṭṭhā’’ti kavitoti vicittakathīādito.

60. “‘伽耶底(Gāyatti)等’，是指二十六种韵律中，以伽耶底为首、优迦提(Ukkaṭi)为终的韵律，是偈颂的因缘、生起处，即‘由此而生起’。由彼等则有阿奴图跋(Anuṭṭhubha)等，因此说‘韵律是偈颂的因缘’。‘前设偈’(Pubbapaṭṭhāpanagāthā)是指在说法之初，为令听众了知所说之法而说，如令生起正念的偈颂。‘字母能产生词句’(Akkharañhi padaṃ janeti)是说：因为字母的集合是词，词的集合是偈颂，而集合由其组成部分所表达，故字母处于能表达的状态，其集合为词，词则如其表达者、产生者。字母虽仅于念诵坏灭的刹那间存续，但通过后续心识过程的集合作用，被总合为词而领会，依约定俗成表达其义。‘词产生偈颂’，于此亦是同理。‘偈颂阐明义理’，是指名为偈颂的词组，通过作用与作者的关系相连结，依作者之意趣，阐明经审虑的连贯意义。（此）是依于‘海洋’等概念，仅依世俗言说而转起。因此说‘作偈颂’等。‘依止’(Āsayo)即‘所依’(avassayo)，故说‘立足处’(patiṭṭhā)。‘诗人’(kavi)是指善于巧妙言说者等。

Kavisuttavaṇṇanā niṭṭhitā.

诗人经释义终。

Jarāvaggavaṇṇanā niṭṭhitā.

老品释义终。

7. Addhavaggo

7. 道品

1. Nāmasuttavaṇṇanā

1. 名经释义

61. Nāmanti [Pg.132] sāmaññanāmādibhedaṃ nāmaṃ. Sabbanti sabbaṃ paññattipathaṃ sabbaṃ ñeyyapavattipathaṃ. Addhabhavīti kāmaṃ pāḷiyaṃ atītakālaniddeso kato, taṃ pana lakkhaṇamattaṃ. Abhibhavati anupatatīti etena abhibhavo anupatanaṃ pavatti evāti dasseti. Taṃ panassa abhibhavanaṃ appavisaye anāmasitvā mahāvisayānaṃ vasena dassento ‘‘opapātikena vā’’tiādimāha. Tassa nāmaṃ hotīti tassa rukkhapāsāṇādikassa anāmakoicceva samaññā hoti, tathā naṃ sañjānantīti attho.

61. “名”(Nāma)是指通名、专名等各种名称。“一切”(Sabba)是指所有施设的途径，所有应知的生起途径。“已征服”(Addhabhavī)，虽然在巴利文中是过去时的指示，但这只是表述一种特征而已。“征服、随逐”(abhibhavati anupatati)，由此显示了征服就是随逐、生起。其征服并非就微小境界而言，而是依广大境界而显示，故说“或由化生者”等。“其有名”(Tassa nāmaṃ hoti)是指，对于树、石等无名之物，亦有“无名”这一共许的名称，意思是人们是这样认识它们的。

Nāmasuttavaṇṇanā niṭṭhitā.

名经释义终。

2. Cittasuttavaṇṇanā

2. 心经释义

62. Ye cittassa vasaṃ gacchantīti ye apariññātavatthukā, tesaṃyeva. Anavasesapariyādānanti anavasesaggahaṇaṃ. Na hi pariññātakkhandhā pahīnakilesā cittassa vasaṃ gacchanti, taṃ attano vase vattenti.

62. “被心掌控者”(Ye cittassa vasaṃ gacchanti)是指那些未遍知事(vatthu)的人，仅指他们。“无余取”(Anavasesapariyādāna)是指无余地把握。确实，已遍知诸蕴、已断尽烦恼者，不会被心掌控，他们能令心随顺自己。

Cittasuttavaṇṇanā niṭṭhitā.

心经释义终。

3. Taṇhāsuttavaṇṇanā

3. 渴爱经释义

63. Tatiye ‘‘sabbeva vasamanvagū’’ti ye taṇhāya vasaṃ gacchanti, tesaṃ eva anavasesapariyādānanti imamatthaṃ ‘‘eseva nayo’’ti iminā atidissati.

63. 于第三（偈），“一切皆随其力”(sabbeva vasamanvagū)，是指那些随渴爱之力而去者，此即是对他们的无余断尽。此义由“此即是理趣”(eseva nayo)所指明。

Taṇhāsuttavaṇṇanā niṭṭhitā.

渴爱经释义终。

4. Saṃyojanasuttavaṇṇanā

4. 结经释义

64. Kiṃ [Pg.133] su saṃyojanoti sūti nipātamattanti āha ‘‘kiṃ-saṃyojano’’ti? Vicaranti etehīti vicāraṇā, pādā. Bahuvacane hi vattabbe ekavacanaṃ kataṃ. Tassāti lokassa.

64. “何为结？”(Kiṃ su saṃyojana)中的“su”只是个语气词，因此说“何所结？”(kiṃ-saṃyojano)。“它们由此而行”(vicaranti etehīti)是“寻伺”(vicāraṇā)，即“足”(pādā)。此处本应使用复数，却用了单数。“其”(tassa)指的是世间(lokassa)。

Saṃyojanasuttavaṇṇanā niṭṭhitā.

结经释义终。

5. Bandhanasuttavaṇṇanā

5. 缚经释义

65. Catutthe āgataattho eva anantarepi vutto, byañjanameva nānanti āha ‘‘pañcamepi eseva nayo’’ti.

65. 第四（经）中所述之义，在紧接的（经）中也已说明，只是词句不同而已，因此说：“第五（经）也是同样的理趣。”

Bandhanasuttavaṇṇanā niṭṭhitā.

缚经释义终。

6. Attahatasuttavaṇṇanā

6. 自害经释义

66. ‘‘Kenassubbhāhato’’ti pāṭhoti adhippāyena ‘‘su-kāro nipātamatta’’nti āha, ‘‘kenassabbhāhato’’ti pana pāṭhe u-kāralopena padasandhi. Icchādhūpāyitoti asampattavisayicchālakkhaṇāya taṇhāya santāpito daḍḍho. Tenāha ‘‘icchāya āditto’’ti.

66. “Kenassubbhāhato”是读法，其意是说“su”只是个语气词；而“kenassabbhāhato”则是通过省略“u”音而形成的词语连接。所谓“为欲所熏”(icchādhūpāyito)，是指被以“欲求未得之境”为特征的渴爱所热恼、烧灼。因此说“为欲所燃”。

Attahatasuttavaṇṇanā niṭṭhitā.

自害经释义终。

7. Uḍḍitasuttavaṇṇanā

7. 悬挂经释义

67. Ullaṅghitoti ubbandhitvā laṅghito. Saddādīsūti saddādināgadantesu sotādīni uḍḍitāni taṇhārajjunā daḷhabandhanena baddhattā tadanativattanato. Lokoti āyatanaloko. Tathā atthayojanāya katattā khandhādilokavasenapi yojanā kātabbā. Na dūraṃ [Pg.134] anantarabhavakattā. Cuticittaantaritattā ekacittantarabhavassa kammassa abujjhanaṃ, evaṃ sante kasmā sattā na bujjhantīti āha ‘‘balavatiyā’’tiādi.

67. “越过”(Ullaṅghito)是指被系缚而跃过。“于声等”(Saddādīsu)是指耳根等被渴爱之绳牢固束缚，如被悬挂于声等象牙桩上，因此不能超越。“世间”(Loko)是指处世间。同样，因已作义理的解释，亦应依蕴等世间而解释。“不远”(Na dūraṃ)，因其是无间有的作者。由于被死心所间隔，故不能了知间隔一心之有的业。既然如此，为何众生不觉悟呢？（答）曰：“因强力”等。

Uḍḍitasuttavaṇṇanā niṭṭhitā.

悬挂经释义终。

8. Pihitasuttavaṇṇanā

8. 覆盖经释义

68. Pañhoti ñātuṃ icchito attho. Pucchitoti sattamasutte gāthāya purimaddhaṃ pacchimaddhaṃ, pacchimaṃ purimaṃ katvā aṭṭhamasutte devatāya pucchitattā vuttaṃ ‘‘heṭṭhupariyāyavasena pucchito’’ti. Pucchānurūpaṃ vissajjananti avuttampi siddhametanti anāhaṭaṃ.

68. “问”(Pañho)是指欲知之义。“提问”(Pucchito)：在第七经中，将偈颂的前半颂作后半颂，后半颂作前半颂；又因在第八经中天神作了提问，故说“以上下颠倒的方式提问”。“随问而答”此义虽未言说，但自然成立，故未引述。

Pihitasuttavaṇṇanā niṭṭhitā.

覆盖经释义终。

9. Icchāsuttavaṇṇanā

9. 欲经释义

69. Navame vinayāyāti vinayena. Karaṇatthe hi idaṃ sampadānavacanaṃ. Kissassūti kissa, su-kāro nipātamattaṃ. Sabbaṃ chindati bandhananti sabbaṃ dasavidhampi saṃyojanaṃ samucchindati. Na hi taṃ kiñci kilesabandhanaṃ atthi, yaṃ asamucchinnaṃ hutvā ṭhitaṃ assā taṇhāya samucchinnāya. Svāyamattho suviññeyyoti āha ‘‘sabbaṃ uttānamevā’’ti.

69. 第九经中，“以调伏”(vinayāya)即“以调伏”(vinayena)。此处的与格词确实是表示工具义。“何所”(Kissassu)即“何”(kissa)，“su”只是一个助词。“断一切缚”(Sabbaṃ chindati bandhanaṃ)是指彻底断除全部十种结缚。当渴爱被彻底断除时，确实不会有任何烦恼的系缚残留未断。此义甚易了知，故说“一切皆显明”。

Icchāsuttavaṇṇanā niṭṭhitā.

欲经释义终。

10. Lokasuttavaṇṇanā

10. 世间经释义

70. Kisminti kismiṃ sati? Tassa pana santabhāvo uppattivasenevāti āha ‘‘kismiṃ uppanne’’ti? Loko uppannoti vuccati anupādānattā lokasamaññāya. Chasūti etthāpi eseva nayo santhavanti adhikasinehaṃ [Pg.135] karoti adhikasinehavatthubhāvato ajjhattikāyatanānaṃ. Upādāyāti pubbakālakiriyā aparakālakiriyaṃ apekkhatīti vacanasesavasena kiriyāpadaṃ gahitaṃ ‘‘pavattatī’’ti. Kiṃ pana pavattati? Loko, lokasamaññāti attho. Chasūti idaṃ nimittatthe bhummaṃ. Chaḷāyatananimittañhi sabbadukkhaṃ. Ayanti sattaloko. Uppanno nāma hoti chaḷāyatanaṃ nāma mūlaṃ sabbadukkhānanti katvā. Bāhiresu āyatanesu santhavaṃ karoti visesato rūpādīnaṃ taṇhāvatthukattā. Yasmā cakkhādīnaṃ santappanavasena rūpādīnaṃ pariggahitattā lokassa nisevitāya saṃvattati, tasmā vuttaṃ ‘‘channaṃ…pe… vihaññatī’’ti.

70. “于何？”(Kismiṃ)即“于何者存在？”。为说明其存在是依生起(uppatti)而有，故说“于何生起？”。“世间生起”之说，是因无取(anupādāna)而有世间之名(lokasamaññā)。“于六处”(Chasu)此处也是同样道理。“亲厚”(santhavaṃ)是指产生过度的爱，因内处(ajjhattikāyatana)是过度爱恋的对象。“缘于”(Upādāya)是前时动词，需要后时动词，因此依据文句的剩余部分，动词采用“转起”(pavattati)。那么什么转起呢？是世间，即世间之名的意思。“于六处”(Chasu)在此是因缘义的处格(bhumma)。因为六处(chaḷāyatana)是所有苦的因缘。此(世间)即有情世间(sattaloka)。所谓“生起”，是因为六处是一切苦的根源。于外处产生亲厚，尤其于色等，因其是渴爱(taṇhā)的对象。因为通过满足眼等，执取色等，导致世间被习用，所以说“于六处……受恼害”(vihaññati)。

Lokasuttavaṇṇanā niṭṭhitā.

世间经释义终。

Addhavaggavaṇṇanā niṭṭhitā.

道品释义终。

8. Chetvāvaggo

8. 断品

1. Chetvāsuttavaṇṇanā

1. 断经释义

71. Vadhitvāti hantvā vināsetvā. Aparidayhamānattāti apīḷiyamānattā. Vinaṭṭhadomanassattā na socati cetodukkhadukkhābhāvato. Visaṃ nāma dukkhaṃ aniṭṭhabhāvato, tassa mūlakāraṇaṃ kodho aniṭṭhaphalattāti āha ‘‘visamūlassāti dukkhavipākassā’’ti. Akkuṭṭhassāti akkosāparādhassa. Akkosapahāratthasambandhena hi ‘‘kuddhassā’’ti upayogatthe sampadānavacanaṃ. Sukhaṃ uppajjati kodhaṃ nassati. Sukhuppattiṃ sandhāya esa kodho ‘‘madhuraggo’’ti vutto, sukhāvasānoti attho.

71. “杀害”(Vadhitvā)即杀死、摧毁。“不被焚烧”(Aparidayhamānattā)即不被逼迫(apīḷiyamānattā)。因忧(domanassa)已毁，故不愁，因无心苦之苦。毒名为苦，因其不可喜；其根本原因为瞋，因其有不可喜之果，故说“毒根的”(visamūlassa)即“苦果的”。“对辱骂者”(Akkuṭṭhassa)即对辱骂之过失。“对瞋者”(kuddhassa)一词，因与辱骂、伤害之义相关，是运用义的与格。当瞋恚消亡时，快乐便生起。参照（灭瞋后）快乐的生起，（经中）说这瞋恚是“甜蜜的顶端”(madhuraggo)，意思是（灭除它）有快乐的结局。

Chetvāsuttavaṇṇanā niṭṭhitā.

断经释义终。

2. Rathasuttavaṇṇanā

2. 车乘经释义

72. Paññāṇanti lakkhaṇaṃ sallakkhaṇūpāyo. Disvāti dassanahetu. ‘‘Coḷarañño raṭṭhaṃ coḷaraṭṭha’’nti evaṃ raṭṭhaṃ raññā paññāyati.

72. “标识”(Paññāṇaṃ)即特征，是观察的方法。“见后”(Disvā)是说见之因。“朱罗(Coḷa)王的国土是朱罗国”，像这样，国土因国王而被标识。

Rathasuttavaṇṇanā niṭṭhitā.

车乘经释义终。

3. Vittasuttavaṇṇanā

3. 财富经释义

73. Saddhāyāti [Pg.136] saddhāhetu. Kulasampadāti khattiyādisampattiyo. Sabbalokiyalokuttaravittapaṭilābhahetuto saddhāvittameva. Heṭṭhā tiṇṇaṃ dvārānaṃ vasena uppannakassa sabbassapi anavajjadhammassa saṅgaṇhanato ‘‘dhammoti dasakusalakammapatho’’ti vuttaṃ. Asaṃkiliṭṭhasukhanti. Nirāmisaṃ sukhaṃ. Tameva sāmisaṃ upanidhāya sambhāvento āha ‘‘asaṃkiliṭṭha’’nti. Asecanakabhāvena abhirucijananato piyākicchakaraṇato bahuṃ sucirampi kālaṃ āsevantassa adosāvahato saccameva madhurataraṃ. Na hi taṃ pivitabbato sāditabbato anubhavitabbato rasoti vattabbataṃ arahati. Idāni tassa kiccasampattiatthehipi mahārahataṃ dassetuṃ ‘‘saccasmiṃ hī’’tiādi vuttaṃ. Tattha nadīnivattanaṃ mahākappinavatthuādīhi (dha. pa. aṭṭha. 1.mahākappinattheravatthu; a. ni. aṭṭha. 1.1.231; theragā. aṭṭha. 2.mahākappinattheragāthāvaṇṇanā) dīpetabbaṃ, itarāni kaṇhadīpāyanajātaka- (jā. 1.10.62 ādayo) sutasoma- (jā. 2.21.371 ādayo) macchajātakehi (jā. 1.1.34, 75; 1.2.131 ādayo) dīpetabbāni. Nimmaddenti abhibhavanti. Madhurataranti sundarataraṃ seṭṭhesūti attho. Paññājīvīti paññāya jīvanasīloti paññājīvī, paññāpubbaṅgamacariyoti attho. Paññājīvīti ca paññāvasena iriyati vattati jīvitaṃ pavattetīti atthoti dassento ‘‘yo paññājīvī’’tiādimāha. ‘‘Jīvata’’nti keci paṭhanti, jīvantānaṃ paññājīviṃ seṭṭhamāhūti attho.

73. “以信”(Saddhāya)是说信为因。“族姓圆满”(Kulasampadā)是指刹帝利(khattiya)等种姓的成就。因是获得一切世间与出世间财富之途，故唯有信财（最胜）。因其总摄了由（身语意）三门所生起的一切无过失法，故说“法即十善业道”。“无染之乐”(Asaṃkiliṭṭhasukhaṃ)即无爱染之乐(nirāmisaṃ sukhaṃ)。为与有爱染之乐对比而彰显，故说“无染”。因其自性圆满，能生喜好，能作可爱之事，纵使长久受用亦无过患，故真实(sacca)最为甘美。此（真实）不因能饮、能尝、能体验而可被称为“味”(rasa)。如今为显示其在事务成就方面的巨大价值，故说“于真实中”等。其中，令河逆流之事，当以大劫宾那(Mahākappina)长老的故事等说明；其他则当以黑迪帕亚那(Kaṇhadīpāyana)本生、须陀须摩(Sutasoma)本生、鱼本生等说明。“制伏”(Nimmaddenti)即征服。“更甘美”(Madhurataraṃ)意为更美妙，于最胜者中（亦为最胜）。“以慧为生者”(Paññājīvī)即依慧而活命者，意为以慧为前导而行。为显示“以慧为生者”是依慧而行、而转、而维持生命之义，故说“若以慧为生者”等。有人读作“活着的”(jīvataṃ)，其意为：于活着的人中，他们说以慧为生者最胜。

Vittasuttavaṇṇanā niṭṭhitā.

财富经释义终。

4. Vuṭṭhisuttavaṇṇanā

4. 雨经释义

74. Uppatantānanti pathaviṃ bhinditvā uṭṭhahantānaṃ. ‘‘Seṭṭha’’nti vuccamānattā ‘‘sattavidha’’nti vuttaṃ, itaresaṃ vā tadanulomato. Khemo hoti dubbhikkhupaddavābhāvato. Tenāha ‘‘subhikkho’’ti. Nipatantānanti adhomukhaṃ pavattantānaṃ. Pavajamānānanti vajanasīlānaṃ. Te pana yasmā jaṅgamā nāma honti, na rukkhādayo viya thāvarā, tasmā āha ‘‘jaṅgamāna’’nti. Gāvoti dhenuyo. Tena mahiṃsādikānampi saṅgaho daṭṭhabbo. Vadantānanti uppannaṃ atthaṃ vadantānaṃ.

74. “飞起者”(Uppatantānaṃ)即破地而出者。“最胜”(seṭṭha)之所以被称为“七种”(sattavidha)，或其余的随顺此说。因无饥馑灾祸而有“安稳”(khemo)，因此说“丰饶”(subhikkho)。“落下者”(Nipatantānaṃ)即朝下而行者。“前行者”(Pavajamānānaṃ)即有行走习性者。他们被称为“能动者”(jaṅgamā)，不像树木等是“不动者”(thāvarā)，因此说“能动的”(jaṅgamānaṃ)。“牛”(Gāvo)即母牛。由此当知也包含水牛(mahiṃsa)等。“言说者”(Vadantānaṃ)即言说已生起之义者。

Attano [Pg.137] khantiyāti attano khantiyā ruciyā gahitabhāvena. Itarā devatā tassā vissajjane aparitussamānā āha. Yāva padhaṃsīti guṇadhaṃsī satthudesanāya laddhabbaguṇanāsanato. Pagabbāti pāgabbiyena samannāgatā, yathā vacīpāgabbiyena akharā, tathā vācāya bhavitabbaṃ. Mukharāti mukhakharā. Dasabalaṃ pucchi saṇhaṃ sukhumaṃ ratanattayasaṃhitaṃ atthaṃ sotukāmā. Assā devatāya vissajjento ajjhāsayānurūpaṃ. Uppatamānāti uppatantī samugghāṭeti odhiso. Vaṭṭamūlakamahāavijjāti tassā ādīnavadassanatthaṃ bhūtakathanavisesanaṃ. Osīdantānanti paṭipakkhavasena adho sīdantānaṃ, ussādayamānānanti attho. Puññakkhettabhūtoti idaṃ ‘‘padasā caramānāna’’nti padassa atthavivaraṇavasena bhūtakathanavisesanaṃ. Yādiso putto vā hotūti idaṃ purimapade devatāya puttagahaṇassa katattā vuttaṃ.

“以自己的忍耐”(Attano khantiyā)即因自己的忍耐与喜好而接受。另一位天女(devatā)对其回答不满意，说道：“你真是功德的毁灭者(guṇadhaṃsī)！”因其毁坏了由导师教法所应获得的功德。“放肆”(Pagabbā)即具足放肆，言语亦应如言语放肆(vacīpāgabbiyena)般粗野。“饶舌”(Mukharā)即口舌尖刻。她想听闻与三宝(ratanattaya)相关的、十力(dasabala)所说的柔和、微妙之义。（佛陀）随顺此天女的意乐而回答。“升起”(Uppatamānā)即升起而有限制地揭开。“轮回根本的大无明”(Vaṭṭamūlakamahāavijjā)是为显示其过患而说明事实的形容词。“沉没者”(Osīdantānaṃ)即因敌对而向下沉没者。“成为福田”(Puññakkhettabhūto)一词，是为解释“以足行走者”(padasā caramānānaṃ)之义而说明事实的形容词。“愿有如此之子”之所以这么说，是因为前一句中天女提到了儿子。

Vuṭṭhisuttavaṇṇanā niṭṭhitā.

雨经释义终。

5. Bhītāsuttavaṇṇanā

5. 怖畏经释义

75. Kiṃ sūdha bhītāti ettha su-idhāti nipātamattanti āha ‘‘kiṃ bhītā’’ti? Maggo ca nekāyatanappavuttoti anekakāraṇaṃ nānāvidhādhigamokāsaṃ katvā pavutto kathito. Tenāha ‘‘aṭṭhatiṃsārammaṇavasenā’’tiādi. Evaṃ santeti evaṃ sabbasādhāraṇānekāyatanehi nibbānagāmimaggassa tumhehi paveditattā labbhamāne kheme magge kiṃ bhītāyaṃ janatā uppathabhūtā viparītadiṭṭhito gaṇhīti attho? Evaṃ devatā yathicchāya purimaddhena attanā yathācintitamatthaṃ satthu paveditā, pacchimaddhena attano saṃsayaṃ pucchati. Bahupaññāti puthupañña. Ussannapaññāti adhikapaññā. Ṭhapetvāti saṃyametvā. Saṃvibhāgīti āhāraparibhoge sammadeva vibhajanasīlo. Tenāha ‘‘accharāyā’’tiādi. Vuttatthameva heṭṭhā.

75. “为何于此怖畏？”(Kiṃ sūdha bhītā)一句中，“su-idha”仅是助词，意为“为何怖畏？”。“道亦依多门而说”(Maggo ca nekāyatanappavutto)即依多种因缘、种种证悟机会而说。故言“依三十八所缘”等。“如是”(Evaṃ sante)意为：既然由你们宣说了通往涅槃(nibbāna)之道，此道具备对一切（众生）共通的多种门径，可得安稳，为何此众生怖畏，反而由邪见(viparītadiṭṭhi)执取歧途？如是，天女(devatā)依自己所愿，于前半偈将自己所思之义禀告导师，于后半偈询问自己的疑惑。“多慧”(Bahupaññā)即广慧(puthupañña)。“增上慧”(Ussannapaññā)即殊胜慧(adhikapaññā)。“置于一旁”(Ṭhapetvā)即调伏。“善分配者”(Saṃvibhāgī)即于饮食受用上善于分配者。故言“天女”(accharā)等。其义已于前面说过。

Manenāti manogahaṇena. Pubbasuddhiaṅganti pubbabhāgasuddhibhūtaṃ aṅgaṃ. Catūsūti vuttaaṅgapariyāpannaṃ. Yaññaupakkharoti dānassa sādhanaṃ. Etesu dhammesūti [Pg.138] etesu saddhādiguṇesu. Yathā hi saddho paccayaṃ paccupaṭṭhapetvā vatthupariccāgassa visesapaccayo kammaphalassa paralokassa ca paccakkhato viya pattiyāyanato, evaṃ muduhadayo. Muduhadayo hi anudayaṃ patvā yaṃ kiñci attano santakaṃ paresaṃ deti. Yo ca saṃvibhāgasīlo, so appakasmimpi attano santake parehi sādhāraṇabhogī hoti. Vadaññū vadāniyatāya yāginova yuttaṃ yuttakālaṃ ñatvā atthikānaṃ manorathaṃ pūretīti vuttaṃ ‘‘iti…pe… catūsūti āhā’’ti.

“以心”(Manena)即是以心执取(manogahaṇena)。“前分清净支”(Pubbasuddhiaṅga)即是作为前分清净的支分。“于四者”(Catūsu)即是包含在所说之支中。“供养具”(Yaññaupakkharo)即是布施(dāna)的工具。“于此诸法中”(Etesu dhammesu)即是于此信(saddhā)等诸功德中。诚然，具信者(saddho)准备好资具，成为舍财的殊胜之缘，对业果(kammaphala)与来世(paraloka)如亲眼所见般信受；同样地，心柔软者(muduhadayo)也是如此。心柔软者生起悲悯后，将自己拥有的任何东西施予他人。而乐于分享者(saṃvibhāgasīlo)，即使自己拥有的东西很少，也能与他人共同受用。慷慨好施者(vadaññū)因其慷慨之天性，如供祭者般，了知适当之事与适当之时，满足有求者之愿望，故说：“如是……乃至……于四者”。

Vācantiādīni tīṇi aṅgāni tividhasīlasampattidīpanato. Sampannasīlo hi paralokaṃ na bhāseyya. Saddho ekaṃ aṅgaṃ payogāsayasuddhidīpanato. Suddhāsayassa sammāpayoge ṭhitassa kathaṃ paralokato bhayanti. Dukavasena caturaṅgayojanā dukanayo. Etesu catūsu dhammesu ṭhitoti etesu yathāvuttadukasaṅgahesu catūsu guṇesu patiṭṭhito.

“语”(Vācā)等三支，是为了阐明三学处成就。因为具足戒(sampannasīlo)者，不应畏惧来世(paraloka)。“信”(Saddho)这一支，是为了阐明加行与意乐清净。意乐清净、住于正加行者，何以会畏惧来世？以“二法”的方式组合四支，是为“二法之理”(dukanayo)。“住于此四法中”即是安住于如前所述的“二法”所含摄的四种功德中。

Bhītāsuttavaṇṇanā niṭṭhitā.

怖畏经释义终。

6. Najīratisuttavaṇṇanā

6. 不衰老经释义

76. Nāmagottanti tisso kassapo gotamoti evarūpaṃ nāmañca gottañca. Nidassanamattametaṃ, tasmā sabbassa paññattiyā lakkhaṇavacananti daṭṭhabbaṃ. Na jīratīti asabhāvadhammattā uppādavayābhāvato jaraṃ na pāpuṇāti. Tenāha ‘‘jīraṇasabhāvo na hotī’’ti. Yasmā samaññābhāvato kālantarepi taṃ samaññāyateva, tasmā ‘‘atītabuddhānaṃ…pe… na jīratīti vuccatī’’ti āha.

76. “名姓”(Nāmagotta)即是如“三迦叶(tisso kassapo)”、“乔达摩(gotamo)”这般的名字与姓氏。这只是一个示例，故应了知，一切概念皆是特征之言说。“不衰老”(Na jīrati)，即是因其为无自性之法，无有生灭，故不到达衰老。是故说：“无有衰老之自性。”因为是假名概念故，即使时隔久远，它也只是被如此称谓而已，所以说：“过去诸佛……乃至……被称为‘不衰老’。”

Ālasiyanti alasabhāvo daḷhakosajjaṃ. Tenāha ‘‘yenā’’tiādi. Ṭhitinti byāpāraṃ. Niddāvasena pamajjanaṃ kattabbassa akaraṇaṃ. Kilesavasena pamajjanaṃ akattabbassa karaṇampi. Kammasamayeti kammaṃ kātuṃ yuttakāle. Kammakaraṇavīriyābhāvoti taṃkammakiriyasamuṭṭhāpakavīriyābhāvo. So pana atthato vīriyapaṭipakkho akusalacittuppādo, na vīriyassa abhāvamattaṃ. Sīlasaññamābhāvo dussīlyaṃ. Vissaṭṭhācāratā nāma anācāro. Soppabahulatāti niddālutā[Pg.139]. Yato gahaṇahatthopi na kilāsupi puriso niddāya abhibhuyyati. Tenāha ‘‘tāyā’’tiādi. Aticchātādīnīti ādi-saddena abhibhuyyatādiṃ saṅgaṇhāti. Āgantukālasiyaṃ na pubbe vuttaālasyaṃ viya pakatisiddhaṃ. ‘‘Te chidde’’ti pāḷiyaṃ liṅgavipallāsena vuttanti āha ‘‘tāni cha chiddānī’’ti. Kusalacittappavattiyā anokāsabhāvato chiddāni. Tenāha bhagavā – ‘‘yattha vittaṃ na tiṭṭhatī’’ti. Sabbākārena lesamattaṃ asesetvāti adhippāyo.

“懒惰”(Ālasiya)即是懈怠的状态，是坚固的懈怠(kosajja)。因此说“以何”等。“安住”(Ṭhiti)即是停止作业(byāpāra)。因睡眠而放逸，是应做之事不做；因烦恼而放逸，亦有不应做之事反做。“于作业时”(Kammasamaye)即是于应作业的适当时机。“无作业精进”(Kammakaraṇavīriyābhāvo)即是无有能令彼作业生起之精进。这在义理上是精进的对立面，是不善心的生起，而不仅是精进的缺乏。“无戒律仪”(Sīlasaññamābhāvo)即是恶戒(dussīlya)。名为“放逸行”(vissaṭṭhācāratā)者即是恶行(anācāro)。“多睡眠”(Soppabahulatā)即是嗜睡(niddālutā)。因为即使手持工具亦不疲倦之人，亦为睡眠所征服。因此说“由此”等。“过度饥饿等”(Aticchātādīni)中的“等”字，摄集了“被征服”等义。“外来之懈怠”(Āgantukālasiya)不像前述懈怠那样是本性所成。“彼六孔”(Te chidde)于巴利文中是以性转换(liṅgavipallāsa)而说，故言“此六孔”(tāni cha chiddāni)。因无有机会令善心转起，故为“孔”。因此世尊说：“财富无法存留之处。”其意为：以一切行相，丝毫不留余。

Najīratisuttavaṇṇanā niṭṭhitā.

不衰老经释义终。

7. Issariyasuttavaṇṇanā

7. 自在经释义

77. Satthassa malanti satthamalaṃ, yena satthaṃ malīnaṃ hoti, satthamalaggahaṇena cettha malīnaṃ satthameva gahitanti āha ‘‘malaggahitasattha’’nti. Āṇāpavattananti appake vā mahante vā yattha katthaci attano āṇāya pavattanavasena vasanaṃ issariyattamicchanti. Maṇiratanampi vissajjanīyapakkhikattā uttamaṃ bhaṇḍaṃ nāma na hoti, itthī pana pariccattakulācāritthikāyapi anissajjanīyatāya uttamabhaṇḍaṃ nāma. Tenāha ‘‘itthī bhaṇḍānamuttama’’nti. Tesaṃ tesañhi purisājānīyānaṃ uppattiṭṭhānatāya uttamaratanākarattā itthī bhaṇḍānamuttamaṃ. Malaggahitasatthasadiso avabodhakiccavibandhanato. Satthamalaṃ viya satthassa paññāsatthassa guṇābhāvakaraṇato paññāsatthamalaṃ. Abbu vuccati upaddavaṃ, taṃ detīti abbudaṃ, vināsakāraṇaṃ. Nanu haraṇaṃ samaṇassa ayuttanti? Yuttaṃ. Tassa anvayato byatirekato ca yuttataṃ dassento ‘‘salākabhattādīnī’’tiādimāha.

77. “刀之垢”(Satthassa malaṃ)即是刀垢(satthamalaṃ)，刀因此而染垢。此处以“刀垢”一词，实取染垢之刀，故说“为垢所取之刀”(malaggahitasattha)。“随令转”(Āṇāpavattana)即是无论大小，于任何处，皆欲以己之命令运转而住，希求主宰权(issariya)。摩尼宝(maṇiratana)因属可施舍之列，故不名为最上之财(uttamaṃ bhaṇḍaṃ)；而女人，即使是舍弃家族行仪之女，亦因其不可施舍，故名为最上之财。是故说：“女人是财物中之最上者。”因为女人是彼等良骏之人(purisājānīya)的出生之处，是最上之宝藏，故为财物中之最上者。如为垢所取之刀，因其障碍觉悟之作用。如刀垢之于刀，能令智慧之刀(paññāsattha)丧失功德，故为智慧之刀的垢。Abbu(灾)说的是灾患(upaddava)，给予它(taṃ deti)故为abbuda(致灾者)，是毁灭之因。问：拿取(haraṇa)对沙门(samaṇa)而言难道不适合吗？答：适合。为显示其在顺、逆两方面的适合性，故说“筹食(salākabhatta)等”。

Issariyasuttavaṇṇanā niṭṭhitā.

自在经释义终。

8. Kāmasuttavaṇṇanā

8. 欲爱经释义

78. ‘‘Attakāmo’’ti [Pg.140] pāḷiyaṃ vuttattā āha ‘‘ṭhapetvā sabbabodhisatte’’ti. Te hi sabbaso paratthāya eva paṭipajjamānā mahākāruṇikā paratthakāmā, atthakāmā nāma na honti, yā ca tesaṃ attatthāvahā paṭipatti, sāpi yāvadeva paratthā evāti. Vuttaṃ porāṇaṭṭhakathāyaṃ. Yasmā bodhisattā parahitapaṭipattiyā pāramiyo pūrentā tathārūpaṃ kāraṇaṃ patvā attānaṃ paresaṃ pariccajanti paññāpāramiyā paripūraṇato, tasmā idhāpi ‘‘sabbabodhisatte ṭhapetvāyevāti vutta’’nti āha. Kalyāṇanti bhaddakaṃ. Vācāya adhippetattā āha ‘‘saṇhaṃ muduka’’nti. Pāpikanti lāmakaṃ nihīnaṃ. Taṃ pana pharusaṃ vācanti sarūpato dasseti.

78. 因巴利圣典中说“自爱者”(attakāmo)，故（义注）说“除去一切菩萨”。因为彼等大悲之菩萨完全只为他利而行道，是为利他者(paratthakāma)，不名为自利者(attakāma)；他们那些能带来自利的行为，也无非是为了他利而已。此为古义注(porāṇaṭṭhakathā)所说。因为菩萨为圆满诸波罗蜜而修利他行，当遇到此类因缘时，因圆满般若波罗蜜故，能为他人而舍弃自身，所以此处亦说“唯除去一切菩萨”。“善”(Kalyāṇa)即是贤善(bhaddaka)。因意指于语，故说“细软柔和”(saṇhaṃ muduka)。“恶”(Pāpika)即是鄙劣(lāmaka)、下贱(nihīna)。而这（恶语）则从其体相上显示为粗恶语。

Kāmasuttavaṇṇanā niṭṭhitā.

欲爱经释义终。

9. Pātheyyasuttavaṇṇanā

9. 行路资粮经释义

79. Saddhā bandhati pātheyyanti saddhā nāma sattassa maraṇavasena mahāpathaṃ saṃvajato mahākantāraṃ paṭipajjato mahāviduggaṃ pakkhandato pātheyyapuṭaṃ bandhati sambalaṃ sajjeti. Kathanti āha ‘‘saddhaṃ uppādetvā’’tiādi. Etaṃ vuttanti ‘‘saddhā bandhati pātheyya’’nti etaṃ gāthāpadaṃ vuttaṃ bhagavatā. Sirīti katapuññehi sevīyati tehi paṭilabhīyatīti sirī. Issariyaṃ vibhavo. Āsayitabbato āsayo, vasanaṭṭhānaṃ niketanti attho. Parikaḍḍhatīti icchāvasikaṃ puggalaṃ tattha tattha upakaḍḍhati.

79. “信为系资粮”(Saddhā bandhati pātheyya)，是说名为“信”者，为因死亡而行于长路、入于大旷野、跃入大险难的众生(satta)，系缚行囊、准备资粮。问：如何？答：“生起信后”等。此句，即“信为系资粮”这句偈颂，为世尊(bhagavā)所说。“吉祥”(Sirī)，即为已作福者所亲近(sevīyati)、为彼等所获得(paṭilabhati)，故为“吉祥”。“主权”(Issariyaṃ)即是财富(vibhavo)。因可依止(āsayitabbato)，故为“依处”(āsayo)，义为住处、居所。“牵引”(Parikaḍḍhati)即将随心所欲之人(puggala)处处引来。

Pātheyyasuttavaṇṇanā niṭṭhitā.

行路资粮经释义终。

10. Pajjotasuttavaṇṇanā

10. 光明经释义

80. Taṃ taṃ samavisamaṃ pajjotatīti pajjoto. Padīpo andhakāraṃ vidhamitvā paccakkhato rūpagataṃ dasseti, evaṃ paññāpajjoto avijjandhakāraṃ vidhamitvā dhammānaṃ paramatthabhūtaṃ rūpaṃ dasseti. Jāgarabrāhmaṇo viyāti jāgarakhīṇāsavabrāhmaṇo viya. So hi satipaññāvepullappattiyā sabbadāpi jāgaro hoti. Gāvoti gojātiyo. Idaṃ [Pg.141] gunnaṃ goṇānañca sāmaññato gahaṇaṃ. Kammeti karaṇatthe bhummavacanaṃ. Jīvanaṃ jīvo, saha jīvenāti sajīvino. Tenāha ‘‘kammena saha jīvantāna’’nti, kasivāṇijjādikammaṃ katvā jīvantānanti attho. Gomaṇḍalehi saddhinti gogaṇena saha. Na tena vinā kasikammādīni uppajjanti, gorasasiddhiyā ceva kasanabhāravahanasiddhiyā ca kasikammaekaccavāṇijjakammādīni ijjhanti. Sattakāyassāti āhārupajīvino sattakāyassa kasito aññathā jīvikaṃ kappentassapi kasijīvitavuttiyā mūlakāraṇaṃ phalanipphattinimittattā tassa. Iriyāpatho ca iriyanakiriyānaṃ pavattanupāyo. ‘‘Sītanti naṅgalasītakamma’’nti vadanti.

80. 其光明照耀平等与不平等，故称“光明”(pajjota)。灯能驱散黑暗，直接显现色法；同样，智慧之光驱散无明黑暗，显示诸法的胜义实相。犹如觉醒的婆罗门，即犹如漏尽的婆罗门。他因圆满具足念与慧，故恒常保持觉醒。“牛”(gāvo)指牛的种类，此处通指母牛与公牛。“业”(kamma)一词，此处为工具义的处格用法。“生活”(jīvana)即生命(jīvo)，与生命一起者为“有生命者”(sajīvino)。因此说“以业为生”，意即依靠农耕、贸易等业而生活。“与牛群一起”(gomaṇḍalehi saddhiṃ)即与牛群(gogaṇa)一起。没有牛，农耕等业便无法产生；因有充足的乳制品，以及耕田与负重之助，农耕及某些贸易等业才能成功。对于“有情身”(sattakāya)，即依靠食物而活的有情身而言，即使是依靠农耕以外的方式维生者，农耕也是其生活方式的根本原因，因为它是果实生成的因缘。“威仪”(iriyāpatha)是行动与作为的进行方式。有人说：“犁(sīta)指的是犁耕作业”。

Pajjotasuttavaṇṇanā niṭṭhitā.

《光明经》释义终。

11. Araṇasuttavaṇṇanā

11. 无诤经释义

81. Raṇanti kandanti etehīti raṇā, rāgādayo. Tehi abhibhūtatāya hi sattā nānappakāraṃ kandanti paridevanti. Te pana sabbaso natthi etesaṃ raṇāti araṇā. Nikkilesā khīṇāsavā. Vusitavāsoti vusitabrahmacariyavāso. Bhojissiyanti bhujissabhāvo. Tenāha ‘‘adāsabhāvo’’ti. Samaṇāti samitapāpasamaṇāti āha ‘‘khīṇāsavasamaṇā’’ti. Puthujjanakalyāṇakāle lokiyapariññāya, sekkhā pubbabhāge lokiyapariññāya, paccavekkhaṇe lokiyalokuttarāya pariññāya pariññeyyaṃ tebhūmakaṃ khandhapañcakaṃ parijānanti paricchijjanti. Khīṇāsavā pana pariññātapariññeyyā honti. Tathā hi te sāmī hutvā paribhuñjanti. Vandanti naṃ patiṭṭhitanti vuttaṃ, vandanīyabhāvo ca sīlasampannatāyāti āha ‘‘patiṭṭhitanti sīle patiṭṭhita’’nti. Idhāti imasmiṃ loke. Khattiyāti lakkhaṇavacananti āha ‘‘na kevalaṃ khattiyāvā’’tiādi.

81. “诤”(raṇa)，即由之而哭喊者，指贪等。众生因被其征服，而作种种哭喊、悲叹。彼等完全无此“诤”，故称“无诤”(araṇa)，即无烦恼的漏尽者。“梵行已立”(vusitavāso)即已住于梵行。“自在者”(bhojissiya)即自由之状态，因此说“非奴仆状态”(adāsabhāvo)。“沙门”(samaṇa)是止息了恶的沙门，故说“漏尽沙门”。凡夫在行善时以世间遍知，有学在初阶时以世间遍知，在审察时以世间与出世间遍知，来了知、辨别三界五蕴。而漏尽者，其应遍知者皆已遍知。他们如是成为主人而受用。经中说“礼敬彼安住者”，而值得礼敬是因具足戒，故说“安住”(patiṭṭhita)即安住于戒。“于此”(idha)即于此世间。“刹帝利”(khattiya)是表相之词，故说“不仅是刹帝利……”等。

Araṇasuttavaṇṇanā niṭṭhitā.

《无诤经》释义终。

Chetvāvaggavaṇṇanā niṭṭhitā.

《断品》释义终。

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

《显扬义》——相应部义注

Devatāsaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

天神相应释义之《显明隐义》终。

2. Devaputtasaṃyuttaṃ

2. 天子相应

1. Paṭhamavaggo

1. 初品

1. Paṭhamakassapasuttavaṇṇanā

1. 初迦叶经释义

82. Devassa [Pg.142] putto devaputto. Devānaṃ janakajanetabbasambandhābhāvato kathamayaṃ devaputtoti vuccatīti āha ‘‘devānaṃ hī’’tiādi. ‘‘Apākaṭo aññataroti vuccatī’’ti idaṃ yebhuyyavasena vuttaṃ. Pākaṭopi hi katthaci ‘‘aññataro’’ti vuccati. Heṭṭhā devatāsaṃyutte ‘‘apākaṭā aññatarā devatā’’ti vatvā idha ‘‘pākaṭo devaputto’’ti vuttaṃ. Tathā hissa kassapoti gottanāmaṃ gahitaṃ, tañca kho purimajātisiddhasamaññāvasena. Anusāsanaṃ anusāso, taṃ anusāsaṃ. Bhikkhuniddesanti bhikkhusaddassa niddesaṃ. Bhikkhuovādanti bhikkhubhāvāvahaṃ ovādaṃ. Yadi pana na assosi, kathamayaṃ pañhaṃ kathesīti? Aññato sutaṃ nissāya pañhaṃ kathesi, na pana bhagavato sammukhā sutabhāvena.

82. 天人之子为天子(devaputta)。因诸天无生者与被生者之关系，为何称其为天子？答曰：“因其为诸天之一……”等。“某位不知名者”(apākaṭo aññataro)之说，是依多数情况而言。实际上，知名者有时亦被称为“某位”。前于天神相应中说“某位不知名天女”，此处则说“知名天子”。同样，其“迦叶”(Kassapa)之族姓，亦是依前世既有之名号而取。教诫(anusāsana)即是教导(anusāso)，即彼教诫。“比丘的解释”(bhikkhuniddesa)即对“比丘”一词的解释。“比丘的教诲”(bhikkhuovāda)即能引向比丘状态的教诲。若其未曾听闻，如何能提此问？他是依于从他处听闻而提问，并非因曾于世尊面前亲闻。

Tesanti yathāvuttānaṃ tiṇṇaṃ puggalānaṃ. ‘‘Kathetukāmo cevā’’tiādinā hi catutthaṃ idha uddhaṭaṃ. Tattha ādito tiṇṇaṃ bhagavā pañhaṃ bhāraṃ na karoti ekekaṅgavekallato ceva aṅgadvayavekallato ca, catutthassa pana ubhayaṅgapāripūrattā bhāraṃ karotīti āha ‘‘ayaṃ panā’’tiādi.

“彼等”(tesaṃ)指如前所述的三种人(puggala)。通过“欲说……”等句，此处引出了第四种人。其中，对于前三种人，世尊不以问题为重担，因其或缺一分，或缺二分；而对第四种人，因其二分圆满，故以问题为重担。因此说：“而此人……”等。

Gāthāyaṃ ‘‘subhāsitassā’’ti upayogatthe sāmivacananti āha ‘‘subhāsitaṃ sikkheyyā’’ti. Catusaccādinissitaṃ buddhavacanaṃ sikkhanto catubbidhaṃ vacīsucaritaṃ sikkhati nāmāti āha ‘‘catusaccanissitaṃ…pe… sikkheyyā’’ti. Avadhāraṇena tappaṭipakkhaṃ paṭinivatteti. Upāsitabbanti āsevitabbaṃ bhāvetabbaṃ bahulīkātabbaṃ. Aṭṭhatiṃsabhedaṃ kammaṭṭhānanti idaṃ tassa vipassanāpadaṭṭhānataṃ hadaye ṭhapetvā vuttaṃ. Tathā hi vuttaṃ ‘‘dutiyapadena adhipaññāsikkhā kathitā’’ti. Ye pana ‘‘dutiyapadena adhicittasikkhā cittavūpasamena adhipaññāsikkhā’’ti paṭhanti, tesaṃ padena aṭṭhatiṃsappabhedakammaṭṭhānaṃ suddhasamathakammaṭṭhānasseva gahaṇaṃ daṭṭhabbaṃ. Yadi evaṃ ‘‘aṭṭhasamāpattivasenā’’ti idaṃ kathanti? ‘‘Taṃ vipassanādhiṭṭhānānaṃ samāpattīnaṃ vasena [Pg.143] kathita’’nti vadanti. Evañca katvā ‘‘dutiyapadena adhipaññāsikkhā’’ti idaṃ vacanaṃ samatthitaṃ hoti. Sikkhanaṃ nāma āsevananti āha ‘‘bhāveyyāti attho’’ti. Upāsananti payirupāsanaṃ. Tañca kho assutapariyāpuṇanakammaṭṭhānuggahādivasena dassento ‘‘tampī’’tiādimāha. Adhisīlasikkhā kathitā lakkhaṇahāranayena. Vacīsucaritassa hi sīlasabhāvattā taggahaṇeneva tadekalakkhaṇaṃ kāyasucaritampi itarampi gahitamevāti. Ettha ca adhisīlasikkhāya cittaviveko, adhipaññāsikkhāya upadhiviveko, adhicittasikkhāya kāyaviveko kathito, kāyaviveko pana sarūpeneva pāḷiyaṃ gahitoti tividhassapi vivekassa pakāsitattaṃ daṭṭhabbaṃ. Sesaṃ suviññeyyameva.

于偈颂中，“善说之”(subhāsitassa)一词，属格乃用于表作业之义，故说“应学习善说”。学习依于四圣谛等的佛语，即是学习四种语善行，故说“应学习依于四圣谛……”等。通过限定，排除了其反面。“应亲近”(upāsitabbaṃ)指应修习、应培育、应多作。“三十八种业处”之说，是将其作为观(vipassanā)之足处而置于心中所说。诚如所言：“第二句宣说了增上慧学。”而若有人读作“第二句是增上心学，由心寂静而有增上慧学”，对他们而言，当知此句中的三十八种业处，仅指纯粹的奢摩他业处。若如此，“依八等至”此句如何解释？答曰：“此乃依作为观之所依的等至而说。”如是，“第二句宣说了增上慧学”此说便得以成立。“学习”(sikkhana)即是修习(āsevana)，故说其义为“应培育”(bhāveyya)。“亲近”(upāsana)即侍奉。为显示通过听闻未曾闻法、领受业处等方式而亲近，故说“彼亦……”等。增上戒学已由相摄之理而说。因语善行本质为戒，摄取此，则同一特相的身善行等亦被摄取。于此，由增上戒学说心远离，由增上慧学说依远离，由增上心学说身远离；身远离已由其自相于圣典中明示，故当知三远离皆已阐明。其余易知。

Paṭhamakassapasuttavaṇṇanā niṭṭhitā.

《初迦叶经》释义终。

2. Dutiyakassapasuttavaṇṇanā

2. 第二迦叶经释义

83. Dvīhi jhānehīti ārammaṇalakkhaṇūpanijjhānalakkhaṇehi dvīhi jhānehi. Kammaṭṭhānavimuttiyāti kammaṭṭhānānuyogaladdhāya vimuttiyā. Tena tadaṅgavikkhambhanavimuttiyo vadati. Satthusāsanassa hadayattā abbhantarattā hadayassa mānasassa, anupattiṃ paṭilābhamānasaṃ. Taṃ pana atthato aññā evāti āha ‘‘arahatta’’nti. Taṃ pattukāmena ekantato vajjetabbataṇhādiṭṭhīnaṃ bhāve tassa anijjhanato, tadabhāve ijjhanato ca te uppādanavasena yadaggena nissito, tadaggena panāyampi tehi nissito nāma hotīti āha ‘‘anissito’’tiādi. Arahattaṃ ānisaṃsitabbaṭṭhena ānisaṃsaṃ etassāti arahattānisaṃso. Arahattaṃ pattukāmassa pubbabhāgapaṭipadā icchitabbā. Tattha ca sabbapaṭhamo kammaṭṭhānaattānuyogo, so idha na gahitoti āha ‘‘tantidhammo pubbabhāgo’’ti. Tattha tantidhammoti pariyattidhammo.

83. 以两种禅那之故，即以所缘专注与相专注这两种禅那。由业处解脱之故，即由修习业处而获得的解脱。此处说的是支分解脱与镇伏解脱。因其是导师教法的核心、内在，对于心、意，是成就之获得。然而，其义实为最终智，故说“阿罗汉果”。欲证得者，须彻底断除渴爱与邪见，因有此二者则不成就，无此二者方能成就。其成就乃依于（渴爱与邪见的）不生，故说为“无所依”等。阿罗汉果是其功德，因其功德是应被期盼的，故称“阿罗汉果功德”。欲证阿罗汉果者，当求前分行道。其中，首要是致力于业处，此处未取此义，故说“圣典之法为前分”。此中，圣典之法即教理之法。

Dutiyakassapasuttavaṇṇanā niṭṭhitā.

第二迦叶经释义终。

3. Maghasuttavaṇṇanā

3. 摩伽经释义

84. Maghoti [Pg.144] sakkassetaṃ nāmaṃ purimajātianugataṃ. Svevāti sakko eva. Vatenāti mātāpituupaṭṭhānādicārittadhammena. Aññeti upadhivepakkapāpadhamme abhibhavitvā. Asuranti indasattubhūtaṃ asuraṃ.

84. 摩伽(Magha)是帝释天(Sakka)的名字，源自他的前世。即是帝释天。以行持故，即以侍奉父母等行仪之法。克服了，即克服了会带来执取果报的诸恶法。阿修罗，即成为因陀罗(Inda)之敌的阿修罗。

Maghasuttavaṇṇanā niṭṭhitā.

摩伽经释义终。

4. Māgadhasuttavaṇṇanā

4. 摩揭陀经释义

85. Catutthasuttaṃ vuttatthamevāti devatāsaṃyutte saṃvaṇṇitatthameva, tasmā idha na vattabbo atthoti adhippāyo.

85. 第四经之义已说，即其义已在《天神相应》(Devatāsaṃyutta)中阐明，是故此处不应复述其义，此为意趣。

Māgadhasuttavaṇṇanā niṭṭhitā

摩揭陀经释义终。

5. Dāmalisuttavaṇṇanā

5. 达摩梨经释义

86. Tena kāraṇenāti tena padhānena kāraṇabhūtena, padhānakaraṇanimittanti attho. Yaṃ kiñci khuddakampi mahantampi hīnampi paṇītampi bhavaṃ. Āyatapaggahoti dīgharattassa vīriyārambho. Kiccavosānanti kiccaniṭṭhānaṃ. Tathevāti yathā arahattuppattito pubbe, tato pacchāpi tatheva ‘‘buddhipaggaho’’ti vīriyaṃ daḷhaṃ karotūti kuppadhammaṃ viya maññamāno vadati. Diṭṭhadhammasukhavihārādiatthaṃ pana vīriyakaraṇaṃ icchitabbameva.

86. 因此缘故，即以此精进为主要原因，是主要、原因、征相之义。任何存在，无论微小或广大、卑劣或殊胜。长期坚持，即长时间发起精进。事业究竟，即事业的完成。如是，即如证得阿罗汉果之前，证得之后亦复如是。“策励智慧”，是说“令精进坚固”，他仿佛认为自己持有易动摇之法而说。然而，为现法乐住等义，发起精进实为可取。

Asaṃkiṇṇāti avomissā evaṃ aññattha anāgatattā. Tenāha ‘‘bhagavatā hī’’tiādi. Yadi evaṃ idheva kasmā etaṃ vuttanti āha ‘‘idha panā’’tiādi. Patiṭṭhanti nadī nāma anavaṭṭhitatīrā, tattha patiṭṭhātabbaṭṭhānaṃ.

不混杂，即不混淆，因其未见于他处。是故说“诚然，世尊”等。若尔，何故于此处说此？答曰“然于此处”等。立足处，名为河者，其岸不稳，是于彼处应建立之所。

Dāmalisuttavaṇṇanā niṭṭhitā.

达摩梨经释义终。

6. Kāmadasuttavaṇṇanā

6. 迦摩द经释义

87. Pubbayogāvacaroti [Pg.145] pubbe yogāvacaro purimattabhāve bhāvanamanuyutto. Ayaṃ kira kassapassa bhagavato sāsane pabbajitvāva bahūni vassasahassāni samaṇadhammaṃ akāsi, na pana visesaṃ nibbattesi. Tamatthaṃ kāraṇena saddhiṃ dassetuṃ ‘‘bahalakilesatāyā’’tiādi vuttaṃ. Ekantaparisuddhassāti yathā visesāvaho hoti, evaṃ ekantena parisuddhassa sabbaso anupakkiliṭṭhassa. Sīlena samāhitāti yathā sīlaṃ uparūpari visesāvahaṃ nibbedhabhāgiyañca hoti, evaṃ sammadeva āhitacittā suṭṭhu sampannacittā. Tathābhūtā tena samannāgatā hontīti āha ‘‘samupetā’’ti. Patiṭṭhitasabhāvāti sekkhattā eva yathādhigatadhammena niccalabhāvena adhiṭṭhitasabhāvā. Mayā tuṭṭhiyā gahitāya devaputto ‘‘dullabhā tuṭṭhī’’ti vakkhatīti bhagavā ‘‘tuṭṭhi hoti sukhāvahā’’ti avocāti āha ‘‘upari pañhasamuṭṭhāpanattha’’nti. Pabbajito rukkhamūliko abbhokāsiko vā anagāriyupeto nāma hoti, senāsane pana vasanto kathanti āha ‘‘sattabhūmike’’tiādi. Catupaccayasantosoti bhāvanābhiyogasiddho catūsu paccayesu santoso. Tena cittavūpasamena tuṭṭhi laddhāti dasseti. Cittavūpasamabhāvanāyāti cittakilesānaṃ vūpasamakarabhāvanāya, manacchaṭṭhānaṃ indriyānaṃ nibbisevanabhāvakaraṇena savisesaṃ cittassa vūpasamakarabhāvanāya rato manoti yojanā.

87. 昔为修行者，即过去世曾致力于修行。据说此人于迦叶(Kassapa)世尊(Bhagavā)教法中出家，修行沙门法数千年，然未证得殊胜成就。为说明其义及因，故说“烦恼厚重”等。究竟清净者，即能引生殊胜，如是究竟清净、全然无染。以戒而心专注者，正如戒能层层引生殊胜乃至抉择分，如是心善专注、极圆满。具足如是功德，故说“圆满具足”。安住自性者，即有学依所证法，以不动摇之态安住自性。世尊说“知足能生安乐”，是为引发天子后续“知足难得”之问，故说“为引发后续问题”。出家者住树下或露地，名为具足无家；然若住于精舍又如何？故说“七层楼阁”等。四资具知足，即由致力于修行而成就的于四资具之知足。此显示由心寂静而得知足。心寂静修习，即修习令心烦恼止息，以意为第六根，修习令诸根不耽溺，从而使心获得殊胜寂静，乐于此心，应如是连结。

Ettha ca indriyūpasamena cittasamādhānaṃ paripuṇṇaṃ hoti indriyabhāvanāya cittasamādhānassa akārakānaṃ dūrīkaraṇato. Adhicittasamādhānena catupaccayasantoso savisesaṃ parisuddho paripuṇṇo ca hoti paccayānaṃ alābhalābhesu pariccāgasabhāvato. Vuttanayena pana santuṭṭhassa yathāsamādinnaṃ sīlaṃ visujjhati pāripūriñca upagacchati, tathābhūto catusaccakammaṭṭhāne yutto maggapaṭipāṭiyā sabbaso kilese samucchindanto nibbānadiṭṭho hotīti imamatthaṃ dasseti ‘‘ye rattindiva’’ntiādinā. Kiṃ na gacchissanti? Gamissantevāti ariyamaggabhāvanaṃ pahāya sammāpaṭipattiyā dukkarabhāvaṃ sandhāya sāsaṅkaṃ vadati. Tenāha ‘‘ayaṃ pana duggamo bhagavā visamo maggo’’ti.

于此，由诸根寂静，心定得以圆满，因修习诸根能远离令心不得定的因素。由增上心定，四资具知足更为清净圆满，因对资具之得失能舍离。复次，依已说之理，知足者所受持之戒得以清净圆满，如是之人，致力于四圣谛业处，依道次第彻底断除一切烦恼，得见涅槃。此义由“彼等于日夜”等句显示。“难道他们不去吗？他们必去！”——（天子）考虑到舍离圣道修行、正确修行之难，而带有疑虑地说。是故说：“世尊，然此道难行、崎岖。”

Tattha [Pg.146] keci ‘‘ayaṃ panāti devaputto. So hi bhagavato ‘ariyā gacchantī’ti vacanaṃ sutvā ‘duggamo bhagavā’tiādimāhā’’ti vadanti, taṃ na yujjati. Yasmā ‘‘saccameta’’nti evamādipi tasseva vevacanaṃ katvā dassitaṃ, tasmā ‘‘yena maggena ariyā gacchantī’’ti tumhehi vuttaṃ, ayaṃ pana ‘‘duggamo bhagavā visamo maggo’’ti āha devaputto. Ariyamaggo kāmaṃ kadāci atidukkhā paṭipadātipi vuccati, tañca kho pubbabhāgapaṭipadāvasena, ayaṃ pana atīva sugamo sabbakilesaduggavivajjanato kāyaduccaritādivisamassa rāgādivisamassa ca dūrīkaraṇato na visamo. Tenāha ‘‘pubbabhāgapaṭipadāyā’’tiādi. Assāti ariyamaggassa. Ariyamaggassa hi adhisīlasikkhādīnaṃ paribundhitabbabhāgena bahū parissayā hontīti. Evaṃ vuttoti ‘‘duggamo visamo’’ti ca evaṃ vutto.

于此，有人说：“然此，是指天子。他听闻世尊说‘圣者们前往’后，便说‘世尊，此道难行’等。”此说不当。因为“此是真实”等语，亦是作为其同义词而显示。是故，“圣者们所行之道”为汝所说，然天子却说“世尊，此道难行、崎岖”。圣道诚然有时亦被称为“极苦之行道”，然此是就前分行道而言。此道实极易行，因其远离一切烦恼险恶；亦不崎岖，因其远离身恶行等不平及贪欲等不平。是故说“以前分行道”等。此，即指圣道。圣道实有众多危难，因有增上戒学等部分须守护。如是说，即如是说“难行、崎岖”。

Avaṃsirāti anuṭṭhahanena adhobhūtauttamaṅgā. Kusalaṅgesu hi sammādiṭṭhi uttamaṅgā sabbaseṭṭhattā, tañca anariyā patanti na uṭṭhahanti micchāpaṭipajjanato. Tenāha ‘‘ñāṇasirenā’’tiādi. Anariyamaggeti micchāmagge. Tenāha ‘‘visame magge’’ti. Taṃ magganato anariyā ariyānaṃ maggato apāpuṇanena pariccattā hutvā apāye sakalavaṭṭadukkhe ca patanti. Svevāti svāyaṃ anariyehi kadācipi gantuṃ asakkuṇeyyo maggo ariyānaṃ visuddhasattānaṃ sabbaso samadhigamena samo hoti. Kāyavisamādīhi samannāgatattā visame sattakāye tesaṃ sabbasova pahānena sabbattha samāyeva.

头向下，即因不奋起而头朝下。于诸善支中，正见为最上之支，因其最为殊胜。然非圣者因邪行而堕落，不能奋起。是故说“以智为首”等。于非圣道，即于邪道。是故说“于崎岖道”。非圣者行于彼道，不能抵达圣者之道而被舍弃，堕于恶趣及一切轮回之苦。即此非圣者永不能行之道，对已清净之圣者众生而言，由完全证得而成为平坦。于具足身不等（恶行）等不平之众生身中，因彼等（不平）已全断，故（圣道）于一切处皆是平等。

Kāmadasuttavaṇṇanā niṭṭhitā.

《欲乐经》释义终。

7. Pañcālacaṇḍasuttavaṇṇanā

7. 般遮罗旃陀经释义

88. Sambādheti sampīḷitataṇhākilesādinā sauppīḷatāya paramasambādhe. Ativiya saṅkāraṭṭhānabhūto hi nīvaraṇasambādho adhippeto. So hi duggahano tasmiṃ asati kāmaguṇasambādho anavasaro eva seyyathāpi mahākassapādīnaṃ. Okāsanti jhānassetaṃ nāmaṃ nīvaraṇasambādhābhāvato. Asambādhabhāvena hi jhānaṃ idha ‘‘okāso’’ti vuttaṃ, tañca kho accantāsambādhaṭṭhānatāya vipassanāpādakatāya[Pg.147]. Tathā hi pāḷiyaṃ ‘‘avindī’’tiādi vuttaṃ. Tattha avindīti vindi paṭilabhi. Bhūrimedhasoti mahāpañño, sapaññoti attho. Abujjhīti bujjhi paṭivijjhi. Paṭilīno hutvā seṭṭho, paṭilīnānaṃ vā seṭṭhoti paṭilīnaseṭṭho. Mānussayavasena unnatabhāvato paṭilīno nāma pahīnamāno. Paṭilabhiṃsūti kāmaguṇasambādhepi ‘‘ime kāmaguṇā mādisānaṃ kiṃ karissantī’’ti? Te abhibhuyya nibbānappattiyā sammāsatiṃ paṭilabhiṃsu. Tena sampayuttena lokuttarasamādhināpi suṭṭhu samāhitā.

88. “缠缚”，指被渴爱等烦恼所逼迫，因受压迫而处在极度缠缚中。此处特指如垃圾堆般的五盖所造成的缠缚，其极难摆脱。若无此缠缚，则欲乐之缠缚亦无从生起，犹如大迦叶(Mahākassapa)等圣者。“空隙”，此为禅那之名，因其无五盖之缠缚。禅那因其无缠缚之状态，此处被称为“空隙”，又因其为全然无碍之处，能作为观(vipassanā)之基础。诚如圣典中所说“已得”等。其中，“已得”即是获得、证得之义。“具广慧者”，即大智慧者，有智慧之义。“已觉”，即觉悟、彻证。“隐居最胜者”，即成为隐居者中之最胜者，或于隐居者中为最胜。“隐居者”，就世人而言，因远离高慢之心，故称已断我慢者。“他们获得”，即在欲乐的缠缚中思惟：“此等欲乐于我辈何益？”他们以此降伏欲乐，为证涅槃而获得正念，亦以与此相应的出世间定而善妙等持。

Ayaṃ kira devaputto ito purimavāre attabhāve paṭhamajjhānalābhī hutvā tato cavitvā brahmakāyikāsu nibbattitvā tattha jhānasukhaṃ anubhavitvā tato cuto idāni kāmabhave nibbatto, tasmā taṃ jhānaṃ sambhāvento ‘‘tādisassa nāma jhānasukhassa lābhī bhagavā’’ti tena guṇena bhagavantaṃ abhitthavanto ‘‘sambādhe vatā’’ti gāthaṃ abhāsi. Athassa bhagavā yathā nāma aṭṭhasaṭṭhiyojanasatasahassubbedhasinerupabbatarājaṃ upādāya sāsapo na kiñci hoti, evaṃ anantāparimeyyabuddhaguṇe upādāya rūpāvacarapaṭhamajjhānaṃ na kiñci hotīti dassento ‘‘ye sati’’ntiādinā anuttaraguṇādhigamaṃ pavedesi. Tattha satinti vipassanāsatiyā saddhiṃ ariyamaggasatiṃ. Susamāhitāti lokiyasamādhinā ceva lokuttarasamādhinā ca suṭṭhu samāhitā. Te hi accantaṃ susamāhitā, na jhānamattalābhino akuppadhammattā. Keci ‘‘kammante susamāhitā’’ti pāṭhaṃ vatvā ‘‘maggasamāhitā’’ti atthaṃ vadanti.

据说这位天子在前一生曾得初禅，命终后转生梵天界享受禅乐，复从彼处命终，如今投生于欲界。因此当他忆念彼禅定时，便以“世尊实乃获得如是禅乐者”之功德赞叹世尊，诵出“于缠缚中”此偈。于是世尊为开示：譬如以六百八十万由旬高之须弥山(Sineru)王为参照，芥子便微不足道；同理，以无量无边之佛陀功德为参照，色界初禅亦微不足道——便以“彼等具念者”等偈，宣示了无上功德之成就。此处“念”，是指观(vipassanā)之念与圣道之念。“善等持”，是指以世间定及出世间定而善妙等持。彼等确实是究竟善等持者，非仅获得禅定者，因其为不动法者。有人将经文读作“于业处善等持”，释义为“以道等持”。

Pañcālacaṇḍasuttavaṇṇanā niṭṭhitā.

《般遮罗旃陀经》释义终。

8. Tāyanasuttavaṇṇanā

8. 护卫经释义

89. Atītajātiyaṃ sayaṃkāravasena tāya diṭṭhiyā uppāditattā pubbe titthakaro. Tenāha ‘‘diṭṭhi uppādetvā’’ti. Apare āhu ‘‘ayaṃ me satthāti gahaṇavasena titthakaro assa atthīti pubbe titthakaro, atītattabhāve titthakarasāvako’’ti. Te ‘‘diṭṭhiṃ uppādetvāti [Pg.148] tassa satthuno diṭṭhiṃ ādāya gahetvāti attho’’ti vadanti. Titthaṃ nāma dvāsaṭṭhi diṭṭhiyo tabbinimuttassa micchāvādassa abhāvato. Titthe niyuttāti titthikā, te eva titthiyāti vuttā ka-kārassa ya-kāraṃ katvā. Tassāti yathāvuttassa kalyāṇakammassa. Nissandenāti phalabhāvena. Vīriyappaṭisaṃyuttāti vīriyadīpanāti attho.

89. 于过去世，因自己造作而生起彼见，故先前为外道。因此说“生起邪见”。另有人言：“此人因执取‘此是我师’而有宗师，故先前为外道，于过去生为外道之弟子。”他们说：“‘生起邪见’之义，是采纳并执取其师之见。”所谓“邪流”，即六十二见，因除此以外再无邪说。信奉邪流者，称为“titthikā”（外道徒），亦称“titthiyā”，是将k音转为y音而成。“彼”，是指如前所述之善业。“依其流出”，意为作为果报。“与精进相应”，意为阐明精进。

Aniyamitaāṇattīti aniyamavidhānaṃ aniyamavasena vidhivacanaṃ. Taṇhāsotanti taṇhāppabandhanaṃ. Nīharāti samehi pajaha. Ekattanti ekaggaṃ. Tenāha ‘‘jhāna’’nti. Upapajjatīti na uppajjati na pāpuṇātīti āha ‘‘na paṭilabhatī’’ti. Na osakkeyyāti na saṅkocaṃ āpajjeyya. Gharāvāsato paribbajanaṃ parito apagamoti paribbajo. Pabbajitavatasamādānassa adaḷhatāya ca tattha ca asakkaccakiriyāya sithilagahitā. Atirekanti pabbajjāya purimakālatopi adhikaṃ. Uparīti uparūpari. Dukkaṭaṃ akatameva seyyoti duccaritaṃ nāma sabbena sabbaṃ akatameva hitāvahaṃ.

“不确定指令”，即不确定的规定，依不确定之方式而说之规定。“爱流”，即渴爱之相续。“移除”，即平息、舍弃。“一性”，即心一境性。因此说“禅”。“生起”，此处说的是不生起、不达到，故言“不获得”。“不应退转”，即不应退缩。从居家生活周遍远离，是为“游方”。因出家所受持之戒不坚固，且于彼不恭敬行事，故为“松懈执取”。“更增”，即比出家前更优越。“之上”，即辗转向上。“恶作(dukkaṭa)不为佳”，是说恶行完全不造作，方为有益。

Yaṃ kiñcīti yaṃ kiñci kammaṃ. Sithilaṃ katanti asakkaccakāritāya sithilaṃ katvā pavattitaṃ. Evarūpamevāti evarūpaṃ parāmaṭṭhasāmaññasadisameva pacchānutāpacariyādipaṭibhāgato. Saṃkiliṭṭhameva taṇhāsaṃkilesaupakkiliṭṭhattā. Āsaṅkitaparisaṅkitantiādito samantatopi parehi saṅkitaṃ. Brahmacariyassa ādi ādibrahmacariyaṃ, tattha niyuttāti ādibrahmacariyikā, maggabrahmacariyassa pubbabhāgapaṭipadāti attho. Tenāha ‘‘maggabrahmacariyassa ādibhūtā’’ti. Pubbapadhānabhūtāti paṭhamārambhabhūtā.

“任何”，指任何业。“松懈而为”，即因不恭敬行事而松懈地进行。“如是”，指与执取戒禁之沙门身份相似，因其会带来后悔等结果。“已染污”，因被渴爱之随烦恼所染污。“被疑、遍疑”，指从始至终被他人周遍怀疑。“梵行之始”即初梵行，于此行持者为“初梵行者”，意为道梵行之基础修行。因此说“是道梵行之始”。“初要行”，即最初之行。

Tāyanasuttavaṇṇanā niṭṭhitā.

《护卫经》释义终。

9. Candimasuttavaṇṇanā

9. 月天子经释义

90. Vimāne gahite taṃnivāsīpi gahito hotīti vuttaṃ ‘‘candavimānavāsī devaputto’’ti. Sabbadhīti sabbasmā duggaṭṭhānā vippamuttosi bhagavā tvaṃ, tasmā mayhampi ito sambādhaṭṭhānato vippamokkhaṃ karohīti adhippāyo. Tenāha ‘‘tassa me saraṇaṃ bhavā’’ti. Lokānukampakāti sabbassa [Pg.149] lokassa anuggahā, tasmā tuyhampi etassapi candassa. Tādisā evāti samānā eva. Pamuñcasīti pamuñcittha. Tenāha ‘‘atītatthe vattamānavacana’’nti.

90. 天宫被执，其居住者亦被执，故言“月天宫之居住者天子”。“于一切处”，意为：“世尊，您已从一切恶趣解脱，故亦请令我从此困厄处解脱”，此为其意。因此说“请为我归依处”。“世间悲悯者”，意为利益一切世间者，因此亦请利益您及此月亮。“如是”，即“等同”。“汝释放”，即“已释放”。因此说“以现在时态表过去义”。

Candimasuttavaṇṇanā niṭṭhitā.

《月天子经》释义终。

10. Sūriyasuttavaṇṇanā

10. 日天子经释义

91. Andhabhāvakaraṇeti lokassa andhakaraṇetipi apare. Tenāha ‘‘tamasī’’ti. Virocatīti vijjotati. Kāmaṃ devaputtavasena paṭhamaṃ devatā uddhaṭā, rāhuno pana payogo tassa vimāneti āha ‘‘maṇḍalīti maṇḍalasaṇṭhāno’’ti. Vadati tadā mukhena gahitattā. Mukhena gahaṇañcettha ‘‘gilī’’ti adhippetaṃ, na ca ajjhoharaṇanti āha ‘‘gilīti vadatī’’ti. Idāni tassa mukhena gahaṇasamatthataṃ dassetuṃ ‘‘rāhussa hī’’tiādi vuttaṃ. Sotiādi tassa candimasūriyānaṃ gahaṇakāraṇadassanaṃ. Adhivatthā devatāti candimasūriyānaṃ paricārakadevatā. Veganti javaṃ. So hi kenaci abhimukhaṃ atidunnivāro kammaniyāmasiddho. Matthakanti kaṇṭhassa uparimadesaṃ. Keci ‘‘sīsamatthakamevā’’ti vadanti. Nikkhameyya vegassa tikkhasīghathāmabhāvato. Ākaḍḍhitvāti attano gamanadisābhimukhaṃ ākaḍḍhitvā. Nanti rāhuṃ. Uddhaṃ ullaṅghetukāmampi onameyya. Padadvayenapi so mahāsarīro mahābalo, candimasūriyānaṃ pana gamanavego tena sabbathāpi dunnivāriyovāti dasseti. Vimānenāti candaggahe candavimānena, sūriyaggahe sūriyavimānena ubhinnampi vimānena saheva. Amāvāsiyañhi dve vimānāni yojanamattantaritāni hutvā saheva pavattanti. Yadi dvepi devaputtā sotāpattiphalaṃ pattā, atha kasmā sūriyasutte eva ‘‘pajaṃ mama’’nti vuttaṃ, na candasutteti? ‘‘So ca kira na cirasseva tato cavitvā aññattha nibbatto, aññā eva ca devatā tattha vasi, yasmiṃ candaggahe bhagavā taṃ gāthaṃ abhāsi, na tathā sūriyo, aparabhāge pana tatthapi kālena kālaṃ rāhuggaho hotī’’ti vadanti.

91. “Andhabhāvakaraṇe”(造成黑暗)，也有人说是“lokassa andhakaraṇe”(令世间陷入黑暗)。因此世尊说“tamasī”(在黑暗中)。“Virocati”(照耀)即是“vijjotati”(发光)。虽然一开始提到的是天子，但罗睺(Rāhu)的行动是针对他们的天宫，因此说“maṇḍalī”(圆轮)，意指“maṇḍalasaṇṭhāno”(呈圆轮形状)。当时是用口含住，因此说“吞”(gilī)。此处用口含住的意思是“吞”，但并非真正吞下，因此世尊说“吞”。现在为了显示他用口含住的能力，才说“rāhussa hi”(罗睺的)等等。“So”(彼)等等，是说明他吞食日月的原因。“Adhivatthā devatā”(守护天神)是日月二神的侍从天神。“Vegaṃ”(迅速)即是“javaṃ”(快速)。他（罗睺）因业力所成，无人能阻挡其前进。“Matthakaṃ”(顶)是喉咙上部的区域。有些人说“sīsamatthakameva”(就是头顶)。“Nikkhameyya”(能出来)，因为其迅猛、极速且力量强大。“Ākaḍḍhitvāti”(拖曳)即是把他拖向自己行进的方向。“Naṃ”(他)指的是罗睺。即使想向上飞跃，也能把他拉下来。用两句偈颂显示，他（罗睺）身躯庞大，威力强大，但日月运行的速度无论如何都无法被他阻挡。“Vimānena”(以天宫)，是指月食时以月亮的天宫，日食时以太阳的天宫，两者都和各自的天宫一起（被吞食）。因为在朔日时，两座天宫相距大约一由旬(yojana)，同时运行。如果这两位天子都证得了须陀洹果，为什么《日经》里说“pajaṃ mama”(我的子民)，而《月经》里却不说呢？据说：“那位（月）天子不久之后就从那里去世，转生到其他地方了，另有一位天神住在那里；而太阳的情况不一样，后来在那里也时不时地会发生罗睺吞食之事。”

Sūriyasuttavaṇṇanā niṭṭhitā.

《日经》释义终。

Paṭhamavaggavaṇṇanā niṭṭhitā.

第一品释义终。

2. Anāthapiṇḍikavaggo

2. 给孤独品

1. Candimasasuttavaṇṇanā

1. 月经释义

92. Pabbatataṭā [Pg.150] sandamāno tathārūpo nadīnivattanapadesopi sambādhaṭṭhānatāya kaccho viyāti āha ‘‘pabbatakacchepī’’ti. Paṭipakkhadūrībhāvena seṭṭhaṭṭhena ca eko udetīti ekodi, ekaggatā. Tasmiṃ yogato ekaggacittā idha ekodī. Paṭipakkhato attānaṃ nipayanti visodhentīti nipakā, paññavanto. Tenāha ‘‘ekaggacittā cevā’’tiādi. Kāyādibhedaṃ ārammaṇaṃ sātisayāya satiyā sarantīti satā. Tenāha ‘‘satimanto’’ti. Sotthiṃ gamissantīti yathāvuttapadese magā sotthimanupaddavena vattissanti, evaṃ jhānalābhino sotthiṃ kilesehi anupaddutā vattissanti. Ayaṃ kira devaputto brahmaloke nibbānasaññī, tasmā evamāha. Bhagavā ‘‘ayaṃ devaputto anibbānagāmī samāno nibbānagāmisaññī, handassa nibbānagāmino dassemī’’ti dutiyaṃ gāthamāha. Catunnaṃ oghānaṃ, saṃsāramahoghasseva vā paratīrabhāvato paratīranti nibbānaṃ. Ambuni jāto ambujo, maccho. Suttajālaṃ chinditvā macchā viya kilesajālaṃ bhinditvā gamissantīti.

92. “Pabbatakacche”(在山峡)是指山崖边激流奔涌，以及河流转弯处，也因地形狭窄而被称为“kaccho”(山峡)。“Ekodi”(独一)，因远离对立、具有最胜之义，独一升起，即心一境性(ekaggatā)。于此修习得心一境者，即是此处“ekodī”(独一者)。“Nipakā”(守护者)，能守护自身、净除染污者，即具慧者(paññavanto)。因此说“ekaggacittā ceva”(心一境性者)等等。“Satā”(具念者)，以殊胜的正念忆念身等所缘境者。因此说“satimanto”(具正念者)。“Sotthiṃ gamissanti”(能安稳而行)，如前述境地之鹿将无灾无害地生活，如是得禅者也将远离烦恼扰乱而生活。据说这位天子在梵天界误以为是涅槃，因此这样说。世尊心想：‘这位天子虽然不能到达涅槃却自认为能到达涅槃，我应当为他指示真正能到达涅槃的人’，于是说了第二首偈颂。“Paratīraṃ”(彼岸)，能够渡过四种瀑流，或者说是轮回大瀑流而到达彼岸的，那就是涅槃。“Ambujo”(水生)，即是鱼(maccho)。他们将像鱼破网而出一样，破除烦恼之网而去。

Candimasasuttavaṇṇanā niṭṭhitā.

《月经》释义终。

2. Veṇḍusuttavaṇṇanā

2. 苇束经释义

93. Payirupāsiyāti payirupāsahetu. Sikkhantīti tissopi sikkhā sikkhanti. Siṭṭhipadeti kilesānaṃ sāsanato vaṭṭadukkhaparittāsanato ca siṭṭhisaññite yathānusiṭṭhaṃ paṭipajjitabbato pade, saddhammeti attho. Tenāha ‘‘anusiṭṭhipade’’ti. Tattha anusiṭṭhīti saddhammo. Kāleti yuttapattakāle. Appamādonāma samathavipassanābhāvanā.

93. “Payirupāsiya”(当亲近)即是“payirupāsahetu”(亲近的原因)。“Sikkhanti”(学)即是他们也在修习三学(tisso sikkhā)。“Siṭṭhipade”(在教诫之处)，是指从调伏烦恼、脱离轮回痛苦的教导，以及依所教导如实修行的道路，也就是正法(saddhamma)的意思。因此说“anusiṭṭhipade”(在教导之处)。其中“anusiṭṭhi”(教导)就是正法。“Kāle”(适时)即是“yuttapattakāle”(合适的时机)。“Appamādo”(不放逸)即是修习止(samatha)与观(vipassanā)。

Veṇḍusuttavaṇṇanā niṭṭhitā.

《苇束经》释义终。

3. Dīghalaṭṭhisuttavaṇṇanā

3. 长杖经释义

94. Tatheva [Pg.151] paññāyīti dīghalaṭṭhitveva paññāyi, tathāsamaññā eva ahosi.

94. “Tatheva paññāyi”(如是了知)，即是被称为“长杖”，这只是一个如此的名称而已。

Dīghalaṭṭhisuttavaṇṇanā niṭṭhitā.

《长杖经》释义终。

4. Nandanasuttavaṇṇanā

4. 欢喜经释义

95. Natthi etassa āvaṭṭaṃ āvaraṇanti anāvaṭaṃ. Rukkho vā pabbato vāti sattānaṃ pakaticakkhussa āvaraṇabhūto rukkho viya pabbato viya ca abhibhavituṃ samattho ñeyyāvaraṇo natthi. Kathaṃvidhanti kathaṃsaṇṭhitaṃ, kathaṃpakāraṃ vā. Dukkhanti vaṭṭadukkhaṃ.

95. “Anāvaṭaṃ”(无遮蔽)即无回转，亦无障碍。对于众生本有的自然之眼来说，像树木或山岳那样能够形成遮蔽的所知障是不存在的。“Kathaṃvidhaṃ”(何等)即是怎样的形状，或者说是什么样的。“Dukkhaṃ”(苦)即是轮回之苦。

Nandanasuttavaṇṇanā niṭṭhitā.

《欢喜经》释义终。

5. Candanasuttavaṇṇanā

5. 旃檀经释义

96. Heṭṭhāti kāmabhave. Tattha hi paribbhamantassa patiṭṭhā dullabhā yebhuyyena tattha sattā nimuggā eva honti, tasmā heṭṭhā appatiṭṭho saṃsāro. Uparīti mahaggatabhave. Tattha hi nibbattassa nibbānaṃ āruhituṃ ālambanā dullabhā, jhānābhiratiyā tattheva nikanti tesaṃ balavatī hoti, tasmā upari anālambano saṃsāro. Pesitattoti nibbānaṃ pati pesitacitto. Tayo kammābhisaṅkhārāti puññābhisaṅkhārādayo tayo abhisaṅkhārā. Tena ‘‘nandīpubbako kammabhavo’’ti vatvā ‘‘nandiṃ janetvā’’ti vutto. Kāmasaññāsīsena kāmacchandassa gahaṇaṃ, kāmacchandapamukhāni ca orambhāgiyasaṃyojanāni gahitānīti āha ‘‘kāmasaññāgahaṇena pañcorambhāgiyasaṃyojanānī’’ti. Rūpabhavo rūpaṃ bhavapadalopena. Rūpabhavaggahaṇena cettha sesabhavassapi gahaṇaṃ. Tassa saṃyojanaggahaṇena pañca uddhambhāgiyasaṃyojanāni gahitāni. Mahogheti [Pg.152] saṃsāramahoghe. Tesanti kāmabhavādīnaṃ gahaṇena bhavabhāvena tadekalakkhaṇatāya. Arūpabhavo gahito lakkhaṇahāranayena. Sesaṃ suviññeyyameva.

96. “Heṭṭhā”(下)指欲有。众生在其中流转时难以立足，多数沉溺其中，因此，下界轮回无所依止。“Upari”(上)指广大有。生于彼处者难以获得涅槃之所缘，因为他们对禅定之乐的贪著非常强烈，因此，上界轮回无所缘。“Pesitatto”(心已遣派者)即指心已趋向涅槃。“Tayo kammābhisaṅkhārā”(三业行)指福行等三种行。因此说“以喜为先导的业有”，又说“生起喜乐”。以欲想为首，是指执取欲贪，并且包含五下分结，故说“执取欲想即包含五下分结”。（经文中的）“色”(rūpa)是指“色有”(rūpabhava)，省略了“有”(bhava)一词。此处以色有为代表也包含其余诸有。其结缚即包含五上分结。“Mahoghe”(在大洪流中)即在轮回大洪流中。“Tesaṃ”(彼等)指通过执取欲有等，显示其同一特性。无色有通过特性归纳的方式被包含。其余内容都很容易理解。

Candanasuttavaṇṇanā niṭṭhitā.

《旃檀经》释义终。

6. Vāsudattasuttavaṇṇanā

6. 婆薮达多经释义

97. Chaṭṭhaṃ heṭṭhā devatāsaṃyuttavaṇṇanāyaṃ vuttatthameva.

97. 第六（经的释义），其义已在前面的《天神相应释义》中述说。

Vāsudattasuttavaṇṇanā niṭṭhitā.

《婆薮达多经》释义终。

7. Subrahmasuttavaṇṇanā

7. 须梵摩经释义

98. Subrahmāti tassa devaputtassa nāmaṃ. Tassa satthu santikūpasaṅkamanassa kāraṇaṃ dassento ‘‘so kirā’’tiādimāha. Tadeva sokaṃ tassa devaputtassa aṭṭhuppatti. Accharāsaṅghaparivutoti sahassamattena accharāsaṅghena parivuto. Nandanakīḷikanti nandanavanakīḷikaṃ. Hatthaṃ āgacchatīti hatthagayhupago hoti. Ganthentīti ettha mālāveṭhanampi khiḍḍāpasutatāyāti daṭṭhabbaṃ. Aññathā pupphāniyeva tāya tāya cittassa vasena mālābhāvena hatthaṃ upagacchantīti. Upacchedakakammavasenāti tasmiṃ devaloke āyusese sati eva tassa pana upaghātakassa laddhokāsassa pāpakammassa vasena. ‘‘Pahāro’’ti divasassa tatiyo bhāgo vuccati, tasmā ekappahārenevāti ekavelāyamevāti attho.

98. “Subrahmā”(须梵摩)是那位天子的名字。为了说明他前往导师处的缘由，（注释）说了“so kirā”(据说)等语。那忧愁就是那位天子故事的缘起。“Accharāsaṅghaparivuto”(被天女众围绕)即被一千位天女众围绕。“Nandanakīḷikaṃ”(欢喜园游戏)即在欢喜园(Nandanavana)林嬉戏。“Hatthaṃ āgacchati”(来到手中)即变得可以被手掌握住。“Ganthenti”(缠绕)这里应当理解为包括因嬉戏而用花环装饰。否则，花朵就会随着他的心意，自然形成花环来到手中。“Upacchedakakammavasena”(由于截断业的缘故)即在他那个天界寿命未尽时，由于能造成伤害的恶业得到了机会的缘故。“Pahāro”被称为一天的第三个时段，所以说“ekappahārena”(在一个时段内)意思是“ekavelāyaṃ”(顷刻之间)。

Piyavatthukasokenāti piyavatthunimittakena sokena. Ruppamānoti pīḷiyamāno. Sattame divaseti manussagaṇanāya sattame divase. Tatthevāti tasmiṃyeva niraye nibbattitabbaṃ iminā tāhi ca saheva pubbe tassa pāpakammassa katattā. Ruppīti cittasantāsaṃ āpajji. Niddhamitunti nīharituṃ apanetuṃ. Satthu santikaṃ gantvāti tāhi pañcasatāhi accharāhi saddhiṃ bhagavato santikaṃ gantvā.

“因所爱之物而悲伤”，即因所爱之物为缘由而产生的悲伤。“受逼迫”，即被痛苦所折磨。“第七日”，指按人间计算的第七日。“即于彼处”，意即因他之前造作的恶业，应当和那些天女一起生于那个地狱。“他心生恐惧”，即内心产生恐惧。“驱逐”，意为驱赶离开。“诣世尊所”，即与那五百位天女一同前往世尊座前。

Idanti [Pg.153] attano cittaṃ dasseti āsannapaccakkhabhāvato. Niccanti sadā. Svāyaṃ niccattho adhippāyavasena gahetabboti tattha pahātabbaṃ gahetabbañca dassento ‘‘devaloke’’tiādimāha. Na gahetabbo hetupavattito pubbe tassa utrāsassa abhāvato. Tesūti dukkhesu. Tāni hi hetupaccayehi kattabbato gāthāyaṃ ‘‘kicchesū’’ti vuttāni. Kicchesūti vā kicchanimittaṃ. Yāsañhi payogavipattīnaṃ vasenassa tāni dukkhāni uppajjeyyuṃ, taṃnimittanti attho. Tā hi assa payogavipattiyo gativipattiyo satthu santikaṃ upagamanena hāyeyyuṃ. Nibbattānaṃ diṭṭhānīti nibbattānaṃ vasena diṭṭhāni dukkhāni. Tesu ca dukkhesu. Sabbattha nimittatthe bhummaṃ. Ḍayhamāno viya cittasantāpena.

“此”显示自心，因其临近且可亲见。“常”，即恒常。此“常”义应依意趣理解，为显示其中应舍与应取，故说“于天界”等。不应如此理解，因为这是依因缘而生起，且他先前并无此恐惧。“于彼等中”，即于诸苦中。那些苦由因缘所造，故于偈中说为“于苦难中”。或“于苦难中”是指苦难的因由，意即，那些苦是由于努力失败而生起，以此为因。他这些努力的失败、趣向的错误，通过亲近世尊即可消除。“已生已见”是指依已生起者而见的诸苦。亦于彼等诸苦中。处处皆是表因由义的处格。如同被焚烧一般，是指因内心焦灼。

Cattāripi saccāni bujjhati paṭivijjhatīti bodhi, satiādidhammasāmaggī, tasmā bojjhā bodhito. Sā pana bodhi bhāvanākāreneva pavattati, aññatrasaddayogena ca ‘‘bojjhā’’ti nissakkavacananti tadatthaṃ dassento muñcitvāpadaṃ apekkhitvā ‘‘bojjhaṅgabhāvana’’nti āha. Tapoguṇanti dhutadhammamāha. So hi taṇhāloluppassa tapanato tapo, sayaṃ guṇasabhāvattā guṇasannissayato ca guṇanti. Tenāha ‘‘dhutaṅgasaṅkhātaṃ tapoguṇa’’nti. Sabbe saṅkhāragatā nissajjīyanti etthāti sabbanissaggo, asaṅkhatadhātūti āha ‘‘sabbanissaggāti nibbānato’’ti.

觉知、通达四圣谛，是为菩提；（菩提亦是）念等诸法的和合。因此，从菩提（bodhi）而有觉支（bojjhā）。而这菩提唯有通过修习的方式才能生起。为了显示“觉支”（bojjhā）是离格（nissakkavacana），且与“除了”（aññatra）一词连用，（注释）舍弃了“舍离”（muñcitvā）一词，而说“觉支修习”（bojjhaṅgabhāvanā）。“苦行之德”是指头陀法。它能烧尽贪爱的贪婪（taṇhāloluppa），所以称为“苦行”，因为它本身具有功德的性质，并且依止功德，所以称为“德”。因此说“名为头陀支的苦行之德”。“一切舍离”是于此舍离一切有为法，即无为界，所以说“从涅槃而有一切舍离”。

Indriyasaṃvarova paṭhamaṃ veditabbo paṭipattikkamavasena tasseva paṭhamattā. Taṃ pana paṭipattikkamaṃ dassetuṃ ‘‘indriyasaṃvare hī’’tiādimāha. Nippariyāyato maggapariyāpannā eva bojjhaṅgāti āha ‘‘sahavipassanāya bojjhaṅge’’ti. Tassāti tathābhāvena tassa yogino. Yasmā devaputtassa satthā taṃ gāthaṃ vatvā upari ca saccāni pakāsesi, tasmā vuttaṃ ‘‘bhagavā catusaccavasena desanaṃ vinivattesī’’ti. Devaputto sotāpattiphale patiṭṭhahīti kāmaṃ tasseva visesādhigamo idhāgato, pañcasatamattāhi pana accharāhi saddhiṃ sotāpattiphale patiṭṭhahīti veditabbaṃ. Tenāha mahāsatipaṭṭhānasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106) ‘‘so desanāpariyosāne pañcahi accharāsatehi saddhiṃ sotāpattiphale patiṭṭhāya taṃ sampattiṃ thāvaraṃ katvā devalokameva agamāsī’’ti.

应知守护诸根为第一，因其在修行次第中居于首位。为说明此修行次第，故说“于守护诸根”等。无保留而言，觉支实属道分，故说“与观（vipassanā）俱行的觉支”。“彼”，即具有如是特性的瑜伽士。因为世尊说了那首偈颂，并进而开示了四圣谛，所以说“世尊以四圣谛的方式结束了说法”。天子住于须陀洹果——诚然，此处说的是他个人的殊胜成就，但当知他是与五百位天女一同住于须陀洹果。因此，《大念处经注》中说：“他在说法结束时，与五百位天女一同住于须陀洹果，将此成就稳固后，便回到了天界。”

Subrahmasuttavaṇṇanā niṭṭhitā.

须梵摩经释义终。

8. Kakudhasuttavaṇṇanā

8. 迦俱陀经释义

99. ‘‘Nandāmī’’ti [Pg.154] vutte nandī nāma pabbajitassa malanti codetukāmo devaputto ‘‘nandasī’’ti pucchi. Athassa bhagavā taṃ paṭikkhipanto ‘‘kiṃ laddhā’’ti? Āha. Tena ‘‘tayā mama adhippetanandiyā idha paccayo eva natthi, kuto sā nandī’’ti dasseti. Tenāha ‘‘tuṭṭhi nāmā’’tiādi. Atha devaputto nandiyā asati sokena bhavitabbaṃ, soko ca pabbajitassa malanti codento āha ‘‘tena hi, samaṇa, socasī’’ti. Bhagavā tampi paṭikkhipanto ‘‘kiṃ jīyitthā’’tiādimāha. Kiṃ maṃ jinātīti attho?

99. 当（经中）说“我欢喜”时，天子想要指责“欢喜是出家人的污垢”，便问：“你欢喜吗？”这时，世尊驳斥他，说：“得到了什么？”以此（世尊）表明：“你心中所想的欢喜，在此处根本没有因缘，那欢喜从何而来？”因此（世尊）说“所谓悦乐”等。接着，天子（心想）没有欢喜就应该有忧愁，忧愁也是出家人的污垢，便指责道：“那么，沙门，你忧愁吗？”世尊也驳斥这话，说“有什么可失去的”等，意思是：“有什么能战胜我呢？”

Yadi te nandisokā na santi hāsavatthuno lābhassa jāniyā ca abhāvato, ekavihārino pana aratiyā bhavitabbanti āha – ‘‘kacci taṃ ekamāsīnaṃ, aratī nābhikīratī’’ti. Tasmimpi bhagavatā paṭikkhitte atha nesampi nandisokāratīnaṃ abhāve kāraṇaṃ pucchanto ‘‘kathaṃ tva’’nti gāthamāha? Athassa bhagavā taṃ kāraṇaṃ pavedento ‘‘aghajātassā’’ti gāthamāha. Tattha aghajātassāti aghe jātassa. Tenāha ‘‘vaṭṭadukkhe ṭhitassā’’ti. Jātataṇhassa appahīnataṇhassa vaṭṭadukkhaṃ āgatameva kāraṇassa appahīnattā. Tasseva hi kāraṇassa appahīnataṃ dassento ‘‘dukkhī sukhaṃ patthayatīti hi vutta’’nti āha. Dukkhappavattiyā sāpi taṇhāppavatti tena dassitā. Itītiādinā vuttamevatthaṃ nigamanavasena dasseti.

若你无喜无忧，因为没有可笑之事，也没有得失，但独居者可能会感到厌倦——所以（天子）问：“你独自静坐，难道不会被厌倦侵扰吗？”世尊驳斥了这种说法后，天子因他既无喜悦亦无忧愁，更无厌倦，所以追问其中的缘由，说了偈语：“你是如何……”世尊为了说明其中的缘由，说了“苦生者”的偈语。这里，“苦生者”是指生于苦难中的人。所以说“住在轮回的痛苦中”。对于那些生起渴爱、没有断除渴爱的人来说，轮回的痛苦自然会降临，因为导致痛苦的根源没有被断除。为了表明这个根源没有被断除，所以说“受苦的人寻求快乐，是这么说的”。痛苦的持续产生也意味着渴爱的持续产生，这一点已经通过上述内容显示出来。以“如是”等语，正是为了总结前面已经说过的内容。

Kakudhasuttavaṇṇanā niṭṭhitā.

迦俱陀经释义终。

9. Uttarasuttavaṇṇanā

9. 优多罗经释义

100. Navamanti uttarasuttaṃ heṭṭhā devatāsaṃyuttavaṇṇanāyaṃ vuttatthameva.

100. 第九《优多罗经》之义，已于前《天神相应释义》中述。

Uttarasuttavaṇṇanā niṭṭhitā.

优多罗经释义终。

10. Anāthapiṇḍikasuttavaṇṇanā

10. 给孤独经释义

101. Dasame [Pg.155] kāmaṃ devatāsaṃyuttepi ‘‘idaṃ hi taṃ jetavana’’ntiādinā imā eva gāthā āgatā. Tattha ‘‘aññatarā devatā’’ti nidānaṃ āropitaṃ. Heṭṭhā āgatanayattā eva hi potthakesu na likhitaṃ, idha pana devaputtasaṃyutte ‘‘anāthapiṇḍiko devaputto’’ti nidāne nigame ca āgataṃ, tattha devaputtena satthu vuttappakāraguṇapavedanavasena vuttaṃ. Satthā pana bhikkhūnaṃ tamatthaṃ pavedento ‘‘aññataro devaputto’’ti āha. Tathā pavedane pana kāraṇaṃ dassento ‘‘ānandattherassā’’tiādimāha. Anumānabuddhiyāti anumānañāṇassa. Ānubhāvappakāsanatthanti baladīpanatthaṃ.

101. 第十经，诚然在《天神相应》中，亦有“此即是祇陀林”等偈颂。于彼处，“某天神”是作为缘起而置。因其法式已于前述，故未载于诸典籍。然于此《天子相应》中，则以“给孤独天子”作为缘起与结语，是天子为宣说世尊功德而说。世尊为比丘们开示此义时，则说“某天子”。为说明如此开示之因由，（世尊）说了“阿难长老”等。“推度智”（anumānabuddhi）即推测之智（anumānañāṇa）。“为显威力”（ānubhāvappakāsanatthaṃ）即为彰显力量。

Anāthapiṇḍikasuttavaṇṇanā niṭṭhitā.

给孤独经释义终。

Dutiyavaggavaṇṇanā niṭṭhitā.

第二品释义终。

3. Nānātitthiyavaggo

3. 异学品

1. Sivasuttavaṇṇanā

1. 尸婆经释义

102. Tatiyavaggassa paṭhamanti tatiyavagge paṭhamasuttaṃ. Vuttatthameva heṭṭhā satullapakāyikavagge paṭhamasutte.

102. 第三品之初，即第三品第一经。其义已如前述《萨图拉帕天神品》第一经所说。

Sivasuttavaṇṇanā niṭṭhitā.

尸婆经释义终。

2. Khemasuttavaṇṇanā

2. 安稳经释义

103. Paṭhamaṃyevāti jarāmaraṇādibhāvato pageva. Balavacintanaṃ cintetīti yathā sākaṭiko ajānitvā visame magge sakaṭaṃ pājento akkhe chinne patikātuṃ avisahanto dukkhī dummano balavacintanaṃ cinteti, mahantaṃ cittasantāpaṃ pāpuṇāti, evaṃ adhammavādī maccumukhaṃ patto balavacittasantāpaṃ pāpuṇāti, tasmā dhammacariyāya nappamajjitabbanti.

103. “一开始”即指甚至在老死等（现象出现）之前。“思惟强烈的思虑”是指，譬如车夫不知路途崎岖而驱车，车轴断裂时无法修理，痛苦忧愁，思绪纷乱，内心生起巨大焦灼；同样，说非法者面临死亡时，亦会生起强烈的内心焦灼。因此，于法行不应放逸。

Khemasuttavaṇṇanā niṭṭhitā.

安稳经释义终。

3. Serīsuttavaṇṇanā

3. 塞利经释义

104. Yaṃ [Pg.156] dānaṃ demīti yaṃ deyyadhammaṃ parassa demi. Tassa pati hutvāti tabbisayaṃ lobhaṃ suṭṭhu abhibhavanto tassa adhipati hutvā demi tena anākaḍḍhanīyattā. ‘‘Na dāso na sahāyo’’ti vatvā tadubhayaṃ anvayato byatirekato dassetuṃ ‘‘yo hī’’tiādi vuttaṃ. Dāso hutvā deti taṇhāya dāsabyassa upagatattā. Sahāyo hutvā deti tassa piyabhāvāvissajjanato. Sāmī hutvā deti taṇhādāsabyato attānaṃ mocetvā abhibhuyya pavattanato. Sāmiparibhogasadisā hetassāyaṃ pavattatīti.

104. 我布施时说“我施此物”，是指将可施之物给予他人。“作为其主”是指完全降伏对该事物的贪欲，成为它的主宰而布施，因此不为（贪欲）所牵引。“非奴非友”这句话，是为了从肯定和否定两方面来展示这两种情况，所以说了“若人”等。作为奴隶而布施，是因为已陷入贪欲的奴役。作为朋友而布施，是因为不舍弃对它的喜爱之情。作为主人而布施，是从贪欲的奴役中解脱自己，降伏（贪欲）而行。此举犹如主人享用（自己的财物）。

Atha vā yo dānasīlatāya dāyako puggalo, so dāne pavattibhedena dānadāso dānasahāyo dānapatīti tippakāro hotīti dasseti. Tadassa tippakārataṃ vibhajitvā dassetuṃ ‘‘yo hī’’tiādi vuttaṃ. Dātabbaṭṭhena dānaṃ, annapānādi. Tattha yaṃ attanā paribhuñjati taṇhādhipannatāya, tassa vase vattanato dāso viya hoti. Yaṃ paresaṃ dīyati, tatthapi annapānasāmaññena idaṃ vuttaṃ ‘‘dānasaṅkhātassa deyyadhammassa dāso hutvā detī’’ti. Sahāyo hutvā deti attanā paribhuñjitabbassa paresaṃ dātabbassa ca samasamaṭṭhapanena. Pati hutvā deti sayaṃ deyyadhammassa vase avattitvā tassa attano vase vattāpanato.

或者，有布施习惯的布施者(dāyako puggalo)，因其布施行为的差异，而有三种类型：布施的奴隶、布施的朋友、布施的主人。为了分别阐明这三种类型，所以说了“若人”等。就所应施之物而言，“布施”是指食物、饮料等。其中，当自己享用时，因被贪爱所征服，受其支配，犹如奴隶。对于给予他人的东西，也因其与（自己所享用的）食物、饮料共通，而说了“成为名为布施的可施物之奴隶而施予”。作为朋友而布施，是指将自己所享用的和给予他人的平等设置。作为主人而布施，是指自己不受可施物支配，反而使其随自己支配。

Aparo nayo – yo attanā paṇītaṃ paribhuñjitvā paresaṃ nihīnaṃ deti, so dānadāso nāma tannimittanihīnabhāvāpattito. Yo yādisaṃ attanā paribhuñjati, tādisameva paresaṃ deti, so dānasahāyo nāma tannimittanihīnādhikabhāvavissajjanena sadisabhāvāpattito. Yo attanā nihīnaṃ paribhuñjitvā paresaṃ paṇītaṃ deti, so dānapati nāma tannimittaseṭṭhabhāvappattito. Kammasarikkhako hi vipāko, tasmā devaputto ‘‘dānapatī’’ti vadanto ‘‘ahaṃ tādiso ahosi’’nti dasseti.

另一种解释是：自己享用上等的，却给别人下等的，这称为“布施奴仆”，因为由此会获得卑贱的果报；自己享用什么样的，也给别人同样的，这称为“布施同伴”，因为由此舍弃高下之别而达到平等；自己享用下等的，却给别人上等的，这称为“布施主”，因为由此能获得殊胜的果报。果报确实与业相似，因此天子说“布施主”时，是想表明“我曾经是那样的”。

‘‘Catūsu dvāresu dānaṃ dīyitthā’’ti pāḷiyaṃ saṅkhepato vuttamatthaṃ vitthāretvā dassetuṃ ‘‘tassa kirā’’tiādi vuttaṃ. Dānanti yiṭṭhaṃ, tañca kho sabbasādhāraṇavasena katanti āha ‘‘samaṇa …pe… yācakāna’’nti. Pabbajjūpagatāti [Pg.157] yaṃ kiñci pabbajjaṃ upagatā. Bhovādinoti jātimattabrāhmaṇe vadati. Nālattha buddhasuññattā tadā lokassa. Duggatāti dukkhajīvikakappakā kasiravuttikā. Tenāha ‘‘daliddamanussā’’ti. Kasivāṇijjādijīvikaṃ anuṭṭhātuṃ asamatthā idha ‘‘kapaṇā’’ti adhippetāti āha ‘‘kāṇakuṇiādayo’’ti. Pathāvinoti addhikā. Vanibbakāti dāyakānaṃ guṇakittanakammaphalakittanavasena yācakā seyyathāpi naggādayo. Tenāha ‘‘iṭṭhaṃ dinna’’ntiādi. Pasatamattanti vīhitaṇḍulādivasena vuttaṃ. Sarāvamattanti yāgubhattādivasena. Yathā gāmalābho gāme uppajjanako āyalābho, evaṃ tattha dvāralābhoti āha ‘‘tattha uppajjanakasatasahasse’’ti. Mahantataraṃ dānaṃ adaṃsu aññassapi dhanassa viniyogaṃ gatattā. Taṃ sandhāyāti taṃ mahantataraṃ dānaṃ kataṃ sandhāya. Rañño hi tattha dānaṃ itthāgārassa dānena mahatā abhibhūtaṃ viya paṭinivattaṃ hotīti āha ‘‘paṭinivattī’’ti. Kocīti bhummatthe paccattavacanaṃ. Tenāha ‘‘katthacī’’ti. Anekavassasahassāyukakāle tassa uppannattā asītivassasahassāni so rājā dānamadāsīti.

为了详细阐释巴利经文中“于四门行施”的简略之义，而说了“据说他”等。布施即是祭祀(yiṭṭhaṃ)，且此祭祀是普遍施予的，所以说“沙门……乃至乞丐”。“出家者(Pabbajjūpagatā)”是指任何出家的人。“称‘भो’者(Bhovādino)”是指仅依出身的婆罗门。“无法获得”是因为当时世间无佛出世。“贫苦者(Duggatā)”是指生活艰辛、生计困难的人，因此说“贫穷的人”。此处，“贫困者(kapaṇā)”意指无力从事农耕、经商等生计的人，因此说“盲人、跛子等”。“行路者(Pathāvino)”是指旅人。“乞食者(Vanibbakā)”是指通过称颂施主功德、宣说业果来乞讨的人，如裸体外道等。因此说“所施予的悦意之物”等。“一把(Pasatamatta)”是就稻谷、米等而言。“一碟(Sarāvamatta)”是就粥、饭等而言。正如“村庄所得(gāmalābho)”是在村庄中产生的收入，同样，此处的“城门所得(dvāralābho)”是指“在那里产生的十万（收入）”。他们作了更大的布施，因为其他财物也被使用了。所谓“就此而言”，是指就作了那更大的布施而言。国王在那里的布施，仿佛被后宫(itthāgāra)的盛大布施所压倒而退回，因此说“退回(paṭinivattī)”。“任何(Koci)”是在地方格意义上的代词，因此说“在任何地方(katthacī)”。因为那位国王出生在寿命为数万年的时代，所以他布施了八万年。

Serīsuttavaṇṇanā niṭṭhitā.

塞莉经释义终。

4. Ghaṭīkārasuttavaṇṇanā

4. 陶匠经释义

105. Catutthaṃ heṭṭhā devatāsaṃyuttavaṇṇanāyaṃ vuttatthameva.

105. 第四（经）之义，已于前文《天神相应》释义中述及。

Ghaṭīkārasuttavaṇṇanā niṭṭhitā.

陶匠经释义终。

5. Jantusuttavaṇṇanā

5. 阇头经释义

106. Ye vinaye apakataññuno saṃkilesikesu vodāniyesu dhammesu na kusalā yaṃ kiñci na kārino vippaṭisārabahulā. Tesaṃ anuppannañca uddhaccaṃ uppajjati, uppannañca bhiyyobhāvaṃ vepullaṃ āpajjatīti āha ‘‘akappiye kappiyasaññitāya…pe… uddhaccapakatikā’’ti. Sārābhāvena tucchattā ca naḷo viyāti naḷo, mānoti āha ‘‘unnaḷāti uggatanaḷā’’ti. Tenāha ‘‘uṭṭhitatucchamānā’’ti. Māno hi seyyassa seyyoti [Pg.158] sadisoti ca pavattiyā visesato tuccho. Cāpallenāti capalabhāvena, taṇhāloluppenāti attho. Mukhakharāti mukhena pharusā, pharusavādinoti attho. Vikiṇṇavācāti visaṭavacanā, samphappalāpatāya apariyantavacanā. Tenāha ‘‘asaṃyatavacanā’’tiādi. Caṇḍasote baddhanāvāsadisāti etena anavaṭṭhitakiriyataṃ dasseti. Yena samannāgatā sattā ekasmiṃ ṭhāne ṭhātuṃ vā nisīdituṃ vā na sakkonti, ito cito ca vicaranti. Anavaṭṭhitacittāti ekasmiṃ ārammaṇe na avaṭṭhitacittā. Vivaṭaindriyāti asaṃvutacakkhādiindriyā.

106. 那些于律不能辨识、于染净诸法不善巧、一无所成而多懊悔者，他们未生的掉举会生起，已生的掉举会增长广大，故说“于不适宜处作适宜想……乃至……以掉举为性”。因无实质而空虚，犹如芦苇(naḷo)，故称“慢(māna)”。又说“高慢(unnaḷā)即高起的芦苇(uggatanaḷā)”，因此说“生起空虚之慢(uṭṭhitatucchamānā)”。慢，乃‘我胜于胜者’、‘我等于同等者’等分别，其本质尤其空虚。“以掉动”即以轻浮，义为贪婪。“口粗恶”即口出恶言，义为言语粗鲁。“语杂乱”即言语散乱，因戏论而无边际。因此说“言语不调”等。“如系于急流之舟”，以此显示其行为不稳固。具此特质的众生无法安住一处，或立或坐皆不安稳，四处游荡。“心不安住”即心无法安住于单一所缘。“根门大开”即眼等诸根不守护。

Guṇakathāya saddhiṃ kathiyamāno nigguṇassa aguṇo pākaṭo hoti jātimaṇisamīpe ṭhitassa viya kācamaṇino doso. Sukhajīvinoti sukhe ṭhitā. Yathā dāyakānaṃ subharaṃ hoti, evaṃ sukhena akicchena pavattajīvikā. Tenāha ‘‘pubbe bhikkhū’’tiādi.

与有德者共语时，无德者的过失便会显露，犹如放在真宝珠旁的玻璃珠，其瑕疵毕现。“安乐活者(Sukhajīvino)”即安住于乐。其生活安乐无难，令施主易于供养。因此说“往昔诸比丘”等。

Attano rucivasena gāmakiccaṃ netīti gāmaṇi, te pana hīḷento vadati ‘‘gāmaṇikā’’ti. Vissajjetvāti sativossaggavasena vissajjetvā kilesamucchāyāti mahicchāsaṅkhātāya taṇhāmucchāya. Sīlavantānaṃyeva hi duppaṭipattiṃ sandhāya devaputto vadati. Vattabbayuttakeyevāti ovādena mayā anuggahetabbameva. Chaḍḍitakāti pariccattā ācariyupajjhāyādīhi. Tato eva anāthā appatiṭṭhā. Petāti vigatajīvitā matā. Yathā petā, tatheva honti attahitāsamatthatāya viññūnaṃ jigucchitabbatāya ca.

“村主(gāmaṇi)”是依自己意愿领导村务者，轻蔑地称他们则为“小村主(gāmaṇikā)”。“舍弃(Vissajjetvā)”即以舍念的方式舍弃。“因烦恼昏迷”即因名为“大欲(mahicchā)”的贪爱昏迷。天子是针对持戒者的恶行而说。“实应被教导者”即实应为我以教诫所摄护者。“被弃者(Chaḍḍitakā)”即被阿阇梨、戒师(upajjhāya)等所舍弃者，因此他们无依无靠。“饿鬼(Petā)”即命终的死者。他们犹如饿鬼，因不能自利且为智者所厌恶。

Jantusuttavaṇṇanā niṭṭhitā.

阇头经释义终。

6. Rohitassasuttavaṇṇanā

6. रोहित经释义

107. Ekokāseti cakkavāḷassa pariyantasaññite ekasmiṃ okāse. Bhummanti ‘‘yatthā’’ti idaṃ bhummavacanaṃ, sāmaññato vuttampi ‘‘so lokassa anto’’ti vacanato visiṭṭhavisayameva hoti. ‘‘Na jāyati na mīyatī’’ti vatvā puna ‘‘na cavati na upapajjatī’’ti kasmā vuttanti āha ‘‘idaṃ aparāparaṃ…pe… gahita’’nti. Padagamanenāti padasā gamanena. Saṅkhāralokassa antaṃ sandhāya vadati upari saccāni pakāsetukāmo. Saṅkhāralokassa hi anto nibbānaṃ.

107. “于一处(Ekokāse)”即于一被认为是轮围(cakkavāḷa)边缘之处。“于地(Bhummaṃ)”即“于何处(yatthā)”这个地方格词，虽是泛说，但因经言“彼为世界之边际”，故成特定之境。说了“不生、不死”后，为何又说“不灭、不生”？（答）曰：“此为涵盖前后相续……而说”。“以步行(Padagamanena)”即徒步而行。佛陀意指行法世界(saṅkhāraloka)的边际，欲开示更高的诸谛。行法世界的边际，实为涅槃。

Daḷhaṃ [Pg.159] thiraṃ dhanu etassāti daḷhadhanvā. So eva daḷhadhammoti vutto. Tenāha ‘‘daḷhadhanū’’ti. Uttamappamāṇenāti sahassathāmappamāṇena. Dhanusippasikkhitatāya dhanuggaho, na dhanuggahamattenāti āha ‘‘dhanuggahoti dhanuācariyo’’ti. ‘‘Dhanuggaho’’ti vatvā ‘‘sikkhito’’ti vutte dhanusikkhāya sikkhitoti viññāyati, sikkhā ca ettake kāle samatthassa ukkaṃsagato hotīti āha ‘‘dasa dvādasa vassāni dhanusippaṃ sikkhito’’ti. Usabhappamāṇepīti vīsatiyaṭṭhiyo usabhaṃ, tasmiṃ usabhappamāṇe padese. Vālagganti vāḷakoṭiṃ. Katahatthoti paricitahattho. Katasarakkhepoti vivaṭasarakkhepapadesadassanavasena sarakkhepakatāvī. Tenāha ‘‘dassitasippo’’ti. ‘‘Katasippo’’ti keci. Asanti etenāti asanaṃ, kaṇḍo. Tālacchāyanti tālacchādiṃ, sā pana ratanamattā, vidatthicaturaṅgulā vā.

“Daḷhadhanvā”(坚弓者)是指他的弓坚固、结实。他也被称为“Daḷhadhamma”(坚法者)。因此说“daḷhadhanū”(坚弓者)。“以最高标准”即以千人之力为标准。因学习弓术才是弓手(dhanuggaho)，不能仅因持弓[便称弓手]，因此说“弓手即弓术老师”。说了“弓手”，又说“已受训(sikkhito)”，可知是受过弓术训练。而此训练需如此长的时间方能精通，因此说“学习弓术十年或十二年”。“于一优萨婆(usabha)量”，一优萨婆为二十杖，即于一优萨婆量的区域。“发尖(vālaggam)”即毛发之尖端。“熟练之手(katahattho)”即熟习之手。“已作射箭(katasarakkhepo)”指通过展示各种射箭姿势而完成射箭。因此说“已展示技艺(dassitasippo)”。有人则说“已完成技艺(katasippo)”。“以此投射，故为箭(asanaṃ)”，即箭矢(kaṇḍo)。“多罗树影(tālacchāyam)”即多罗树荫，其大小约为一宝，或一张手(vidatthi)加四指。

Puratthimasamuddāti ekasmiṃ cakkavāḷe puratthimasamuddā. Samuddasīsena puratthimacakkavāḷamukhavaṭṭiṃ vadati. Pacchimasamuddoti etthāpi eseva nayo. Nippapañcatanti adandhakāritaṃ. Sampatteti tādisena javena gacchantena sampatte. Anotatteti etthāpi ‘‘sampatte’’ti padaṃ ānetvā sambandho, tathā ‘‘nāgalatādantakaṭṭhaṃ khāditvā’’ti etthāpi. Tadāti yadā so lokantagavesako ahosi, tadā. Dīghāyukakāloti anekavassasahassāyukakālo. Cakkavāḷalokassāti sāmaññavasena ekavacanaṃ, cakkavāḷalokanti attho. Imasmiṃyeva cakkavāḷe nibbatti pubbaparicariyasiddhāya nikantiyā. Sasaññimhi samanaketi na rūpadhammamattake, atha kho pañcakkhandhasamudāyeti dasseti. Samitapāpoti samucchinnasaṃkilesadhammo.

“东方之海(puratthimasamuddā)”指一个轮围世界(cakkavāḷa)中的东方之海。以“海为首”是说东方轮围世界的边缘。“西方之海(pacchimasamuddo)”亦同此理。“无迟缓(nippapañcatam)”即无拖延。“到达(sampatte)”指以那样的速度行进而到达。“阿耨达池(anotatte)”此处也应承前省略了“到达”一词来连接，“嚼食龙蔓杨枝(nāgalatādantakaṭṭhaṃ)”此处亦然。“那时(tadā)”，即当那位世界尽头的探寻者存在之时。“长寿之时(dīghāyukakālo)”即有数千年寿命之时。“轮围世界(cakkavāḷalokassa)”，通常使用单数，意为轮围世界。就在此轮围世界中投生，是由于过去承事所成就的欲求(nikanti)。“于有想有心(sasaññimhi samanake)”，这不只是指色法，而是指五蕴的集合。“已寂灭恶者(samitapāpo)”即已断尽烦恼法者。

Rohitassasuttavaṇṇanā niṭṭhitā.

卢醯多经释义终。

7-8. Nandasuttanandivisālasuttavaṇṇanā

7-8. 难陀经与欢喜大经释义

108-109. Nandasuttavisālasuttāni sattamaaṭṭhamāni heṭṭhā saṃvaṇṇitarūpattā vuttatthāneva.

108-109. 第七《难陀经》与第八《广大经》，因其形式已在下方释义，故其义已如前述。

Nandasuttanandivisālasuttavaṇṇanā niṭṭhitā.

难陀经与欢喜大经释义终。

9. Susimasuttavaṇṇanā

9. 须悉摩经释义

110. Tuyhampi [Pg.160] noti tuyhampi nu, nu-saddo pucchāyaṃ, tasmā vaṇṇaṃ kathetukāmo pucchatīti adhippāyo. Na vaṭṭatīti na yujjati, kathitoti kathetuṃ āraddho, tenāha ‘‘matthakaṃ na pāpuṇātī’’ti. Tameva matthakāpāpuṇanaṃ dassetuṃ ‘‘so hī’’tiādi vuttaṃ. Satisampajaññāyogato gorūpasīlo, mūḷho khalitapañño, gorūpassa viya sīlaṃ etassāti hi gorūpasīlo. Sabhāgo ekarūpacittatāya. Ariyānaṃ sabhāgatā nāma guṇavantavasenāti āha ‘‘aññamaññassa guṇesu pasīditvā’’ti. Soḷasavidhaṃ paññanti mahāpaññādikā cha, nava anupubbavihārasamāpattipaññā, āsavakkhayapaññāti imaṃ soḷasavidhaṃ paññaṃ. Tesaṭṭhi sāvakasādhāraṇañāṇānipi ettheva saṅgahaṃ samosaraṇaṃ gacchanti.

110. “于汝亦(tuyhampi no)”即“于汝亦(tuyhampi nu)”，nu字是疑问词，其意为提问者欲赞叹而发问。“不适合(na vaṭṭati)”即不应理。“已说(kathito)”指已开始说，因此说“未达顶峰”。为显示此未达顶峰，故说“彼实……”等。因不具足念与正知，故为“牛形戒(gorūpasīlo)”，[即]愚痴、失慧。他的戒行像牛一样，故为“牛形戒”。“同分(sabhāgo)”因心意一致。所谓圣者之同分，是基于有德，因此说“于彼此之德而净信”。“十六种慧”即大慧等六种、九次第住等至之慧，以及漏尽慧，此为十六种慧。六十三种声闻弟子共有之智也在此摄入。

Ānandāti theraṃ āha. Ācāroti cārittasīlamāha. Gocaroti gocarasampatti. Vihāroti samāpattivihāro. Abhikkamotiādinā iriyāpathavihāraṃ. Tuyhampīti pi-saddena bhagavatā attānaṃ ādiṃ katvā tadaññesaṃ viññūnaṃ sabbesaṃ therassa ruccanasabhāvo dīpitoti dassento ‘‘mayhaṃ ruccatī’’tiādimāha. Tattha satipi ānandattherassapi asītiyā mahātherānaṃ antogadhabhāve ‘‘asītiyā mahātherānaṃ ruccatī’’ti vatvā ‘‘tuyhampi ruccatī’’ti vacanaṃ tena dhammasenāpatino vaṇṇaṃ kathāpetukāmatāyāti daṭṭhabbaṃ.

“阿难(ānanda)”是指长老。“行(ācāro)”是指行仪之戒。“行处(gocaro)”是指行处具足。“住(vihāro)”是指等至住。“前进(abhikkamo)”等是指威仪住。以“亦(pi)”字，表示世尊以自己为首，同时也显示一切智者们都喜悦长老的此一本性，所以说“我亦喜悦”等语。虽然阿难长老也包含在八十大长老之中，但（世尊）却说“八十大长老都喜悦”，然后又说“你也喜悦”，这应该理解为（世尊）想让法将（舍利弗）说出赞美之词。

Sāṭakantareti nivatthavatthantare. Laddhokāsoti nibbuddhaṃ karonto sāṭakantare laddhaṃ gahetuṃ laddhāvasaro. Labhissāminoti labhissāmi vata. Dīpadhajabhūtanti satayojanavitthiṇṇaṃ jambudīpassa dhajabhūtaṃ. Puggalapalāpeti antosārābhāvato palāpabhūte puggale haranto. Bālatāyāti rucikhantiādiabhāvatāya. Dosatāyāti dussakabhāvena. Mohenāti mahāmūḷhatāya. Keci pana ‘‘bālo bālatāyāti mūḷhatāya pakatibālabhāvena na jānāti. Mūḷho mohenāti sayaṃ abālo samānopi yadā mohena pariyuṭṭhito hoti, tadā mohena na jānāti, ayaṃ padadvayassa viseso’’ti vadanti. Vipallatthacittoti yakkhummādena pittummādena vā viparītacitto.

“衣隙间(sāṭakantare)”即所穿衣服之间。“得机会(laddhokāso)”指制造骚动，在衣隙间获得拿取[物品]的机会。“我将得(labhissāmi no)”即我必将得。“成为洲之旗帜(dīpadhajabhūtam)”指成为百由旬宽的瞻部洲(jambudīpa)的旗帜。“带走糠秕之人(puggalapalāpe)”指带走因无内在实质而如糠秕之人。“因愚痴(bālatāya)”指因无喜乐、忍耐等。“因过失(dosatāya)”指因其过恶。“因痴(mohena)”指因大愚痴。有人则说：“愚人(bālo)因愚痴性(bālatāya)，即因天性愚钝而不了解；痴人(mūḷho)即使自己不是愚人，当被痴(moha)所困时，也会因痴而不了解，此为二词之别。”“心颠倒(vipallatthacitto)”指因夜叉(yakkha)所致之癫狂或胆汁所致之癫狂而心错乱。

‘‘Catūsu [Pg.161] kosallesū’’ti vuttaṃ catubbidhaṃ kosallaṃ pāḷiyā eva dassetuṃ ‘‘vuttaṃ heta’’ntiādi vuttaṃ. Tattha yo aṭṭhārasa dhātuyo samudayato atthaṅgamato assādato ādīnavato nissaraṇato ca yathābhūtaṃ pajānāti, ayaṃ dhātukusalo. Vuttanayena āyatanesu kusalo āyatanakusalo. Avijjādīsu dvādasapaṭiccasamuppādaṅgesu kusalo paṭiccasamuppādakusalo. ‘‘Idaṃ imassa phalassa ṭhānaṃ kāraṇaṃ, idaṃ aṭṭhānaṃ akāraṇa’’nti evaṃ ṭhānañca ṭhānato, aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānato ṭhānāṭṭhānakusalo. Yo pana imesu dhātuādīsu pariññābhisamayādivasena nissaṅgagatiyā paṇḍāti laddhanāmena ñāṇena ito gato pavatto, ayaṃ paṇḍito nāma.

“于四善巧中”所说的四种善巧，为在圣典中显示，故说“此乃世尊所说”等。于此，如实了知十八界的生起、灭没、乐味、过患和出离者，此为界善巧。依同样之理，善巧于诸处者，为处善巧。善巧于无明等十二缘起支者，为缘起善巧。“此是此果的处与因，此非处、非因”，像这样如实了知处为处、非处为非处者，为处非处善巧。又，若有人于此界等法中，通过遍知、现观等，以无执之行，凭借名为“慧”而获得的智慧，由此而行、而转起，此人即名为智者(paṇḍito)。

Mahantānaṃ atthānaṃ pariggaṇhanato mahatī paññā etassāti mahāpañño. Sesapadesupi eseva nayoti āha ‘‘mahāpaññādīhi samannāgatoti attho’’ti. Nānattanti yāhi mahāpaññādīhi samannāgatattā thero ‘‘mahāpañño’’tiādinā kittito, tāsaṃ mahāpaññādīnaṃ idaṃ nānattaṃ ayaṃ vemattatā. Yassa kassaci visesato arūpadhammassa mahattaṃ nāma kiccasiddhiyā veditabbanti tadassa kiccasiddhiyā dassento ‘‘mahante sīlakkhandhe pariggaṇhātī’’tiādimāha. Tattha hetumahantatāya paccayamahantatāya nissayamahantatāya pabhedamahantatāya kiccamahantatāya phalamahantatāya ānisaṃsamahantatāya ca sīlakkhandhassa mahantabhāvo veditabbo. Tattha hetū alobhādayo. Paccayā hirottappasaddhāsativīriyādayo. Nissayā sāvakabodhipaccekabodhisammāsambodhiniyatatā, taṃsamaṅgino ca purisavisesā. Pabhedo cārittādivibhāgo. Kiccaṃ tadaṅgādivasena paṭipakkhassa vidhamanaṃ. Phalaṃ saggasampadā nibbānasampadā ca. Ānisaṃso piyamanāpatādi. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.8-9) ākaṅkheyyasuttādīsu (ma. ni. 1.64 ādayo) ca āgatanayena veditabbo. Iminā nayena samādhikkhandhādīnampi mahantatā yathārahaṃ niddhāretvā veditabbā. Ṭhānāṭṭhānādīnaṃ pana mahantabhāvo mahāvisayatāya veditabbo. Tattha ṭhānāṭṭhānānaṃ mahāvisayatā bahudhātukasuttādīsu āgatanayena, vihārasamāpattīnaṃ samādhikkhandhe niddhāritanayena veditabbā. Ariyasaccānaṃ sakalasāsanasaṅgaṇhanato saccavibhaṅge [Pg.162] (vibha. 189 ādayo) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 189 ādayo) āgatanayena; satipaṭṭhānādīnaṃ satipaṭṭhānavibhaṅgādīsu (vibha. 355 ādayo) taṃsaṃvaṇṇanādīsu (vibha. aṭṭha. 355 ādayo) ca āgatanayena; sāmaññaphalānaṃ mahato hitassa mahato sukhassa mahato atthassa mahato yogakkhemassa nipphattibhāvato santapaṇītanipuṇaatakkāvacarapaṇḍitavedanīyabhāvato ca; abhiññānaṃ mahāsambhārato mahāvisayato mahākiccato mahānubhāvato mahānipphattito ca; nibbānassa madanimmadanādimahatthasiddhito mahantatā veditabbā. Pariggaṇhātīti sabhāvādito paricchijja gaṇhāti jānāti paṭivijjhatīti attho. Sā panāti mahāpaññatā.

所谓“大智者”(mahāpañño)，是因其有“大智慧”(mahatī paññā)，能把握重大的义理。其余词语也依此理趣，故说其义为“具足大智等”。所谓“种种差异”，是指长老因具足大智等而被称颂为“大智者”等，这些大智等的差异性，即是其多样性。任何无色法(arūpadhamma)之所以称为“大”，应当从它的功能成就来理解。为了显示这个意义，所以说“能把握大戒蕴”等。其中，戒蕴之所以称为“大”，可以从因之大、缘之大、依止之大、差别之大、作用之大、果之大、利益之大来理解：因是无贪等善根；缘是惭、愧、信、念、精进等；依止是声闻菩提、独觉菩提、正等觉之决定性，以及具足这些条件的人；差别是行护(cāritta)等区别；作用是以相应支等破除对立法；果是天界与涅槃的圆满成就；利益是令人喜爱等。以上只是概要，详细的论述可以参考《清净道论》(Visuddhimagga)以及《意欲经》(Ākaṅkheyyasutta)等所说的内容。同样，定蕴等之大也应该这样理解。至于处非处等之所以称为“大”，应当从所缘广大来理解。其中：处非处之广大，可以依据《多界经》(Bahudhātukasutta)等所说；住与等至之广大，可以依据定蕴所说；圣谛之广大，因为总摄一切教法，可以依据《谛分别》(Saccavibhaṅga)及其释义；念处等之广大，可以依据《念处分别》(Satipaṭṭhānavibhaṅga)及其释义；沙门果之所以广大，因为能够成就大利益、大安乐、大义利、大安稳，而且是寂静、殊胜、精微、非寻思所行、智者所证的境界；神通之所以广大，因为需要大资粮、大所缘、大作用、大威力、大成就；涅槃之所以广大，因为能够破除骄慢等而成就大义利。“把握”(pariggaṇhāti)是指从自性等角度加以限定而执取、了知、证悟。而这，就是大智(mahāpaññatā)。

Puthupaññāti ettha nānākhandhesu ñāṇaṃ pavattatīti ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāmāti evaṃ pañcannaṃ khandhānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tesu ekavidhena rūpakkhandho, ekādasavidhena rūpakkhandho, ekavidhena vedanākkhandho, bahuvidhena vedanākkhandho, ekavidhena saññākkhandho, saṅkhārakkhandho, viññāṇakkhandhoti evaṃ ekekassa khandhassa ekavidhādivasena atītādivasenapi nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tathā idaṃ cakkhāyatanaṃ nāma…pe… idaṃ dhammāyatanaṃ nāmaṃ. Tattha dasāyatanā kāmāvacarā, dve catubhūmakāti evaṃ āyatanānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Nānādhātūsūti ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma. Tattha soḷasa dhātuyo kāmāvacarā, dve catubhūmakāti evaṃ dhātunānākaraṇaṃ paṭicca ñāṇaṃ pavattati, taṃ upādiṇṇadhātuvasena vuttanti veditabbaṃ paccekabuddhānañhi dvinnaṃ aggasāvakānañca upādiṇṇadhātūsu eva nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tañca kho ekadesamattato, na nippadesato, anupādiṇṇakadhātūnaṃ pana nānākaraṇaṃ na jānanti eva. Itarasāvakesu vattabbameva natthi, sabbaññubuddhānaṃyeva pana imāya nāma dhātuyā ussannattāva imassa rukkhassa khandho seto hoti, imassa kāḷo, imassa maṭṭho, imassa bahalattaco, imassa tanuttaco, imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ; imassa pupphaṃ nīlaṃ pītakaṃ lohitakaṃ odātaṃ, sugandhaṃ duggandhaṃ; phalaṃ khuddakaṃ mahantaṃ dīghaṃ vaṭṭaṃ susaṇṭhānaṃ maṭṭhaṃ [Pg.163] pharusaṃ sugandhaṃ madhuraṃ tittakaṃ ambilaṃ kaṭukaṃ kasāvaṃ; kaṇṭako tikhiṇo atikhiṇo ujuko kuṭilo tambo lohito odāto hotīti dhātunānattaṃ paṭicca ñāṇaṃ pavattati.

此处所谓“广智”(puthupaññā)，是指对各种不同的蕴(khandha)生起的智慧。“这称为色蕴……这称为识蕴。”像这样，依五蕴的差别而生起智慧。其中，色蕴以一种方式，色蕴以十一种方式；受蕴以一种方式，受蕴以多种方式；想蕴、行蕴、识蕴亦各以一种方式。如是，对于每一蕴，亦依一种等方式，以及过去等方式，依其差别而生起智慧。同样，“这称为眼处(āyatana)……这称为法处。”其中，十处属欲界，二处通四地，像这样，依诸处的差别而生起智慧。于“种种界”(dhātu)中，“这称为眼界……这称为意识界。”其中，十六界属欲界，二界通四地，像这样，依诸界的差别而生起智慧。应当知道，这是就所执取界(upādiṇṇadhātu)而言的，因为独觉佛(paccekabuddha)与二大上首弟子(aggasāvaka)，仅于所执取界中，依其差别而生起智慧，且仅是一部分，而非全部。至于非所执取界(anupādiṇṇakadhātu)，他们则无法了知其差别。其他的声闻弟子更不用说了。唯有一切知佛陀(sabbaññubuddha)，才能由于此名为“界”的力量增上，知道这棵树的树干是白色的，那棵树的树干是黑色的，这棵树的树干是光滑的，那棵树的树皮是厚的，那棵树的树皮是薄的；这棵树的叶子，在颜色、形状等方面是这样的；这棵树的花是蓝色、黄色、红色或白色，有香味或臭味；这棵树的果实是小的、大的、长的、圆的，形状好的、光滑的、粗糙的，有香味的、甜、苦、酸、辣、涩；这棵树的刺是尖的、非常尖的、直的、弯曲的，铜色、红色、白色——像这样，依诸界的差别而生起智慧。

Atthesūti rūpādīsu ārammaṇesu. Nānāpaṭiccasamuppādesūti ajjhattabahiddhābhedato ca saṇṭhānabhedato ca nānappabhedesu paṭiccasamuppādaṅgesu. Avijjādiaṅgānañhi paccekaṃ paṭiccasamuppādasaññitāti. Tenāha saṅkhārapiṭake ‘‘dvādasa paccayā dvādasa paṭiccasamuppādā’’ti. Nānāsuññatamanupalabbhesūti nānāsabhāvesu niccasārādivirahato suññasabhāvesu, tato eva itthipurisaattaattaniyādivasena anupalabbhesu sabhāvesu. Ma-kāro hettha padasandhikaro. Nānāatthesūti atthapaṭisambhidāvisayesu paccayuppannādibhedesu nānāvidhesu atthesu. Dhammesūti dhammapaṭisambhidāvisayesu paccayādinānādhammesu. Niruttīsūti tesaṃyeva atthadhammānaṃ niddhāraṇavacanasaṅkhātāsu niruttīsu. Paṭibhānesūti atthapaṭisambhidādīsu visayabhūtesu ‘‘imāni idamatthajotakānī’’ti tathā tathā paṭibhānato patiṭṭhānato paṭibhānānīti laddhanāmesu ñāṇesu. Puthu nānāsīlakkhandhesūtiādīsu sīlassa puthuttaṃ nānattañca vuttameva. Itaresaṃ pana vuttanayānusārena suviññeyyattā pākaṭameva. Yaṃ pana abhinnaṃ ekameva nibbānaṃ, tattha upacāravasena puthuttaṃ gahetabbanti āha ‘‘puthu janasādhāraṇe dhamme samatikkammā’’ti. Tenassa idha madanimmadanādipariyāyena puthuttaṃ dīpitaṃ hoti.

于诸义中，即在色等所缘中。“种种缘起”(paṭiccasamuppāda)是指由于内外差别及形态差别而形成的各种缘起支分。因为无明等各支皆可单独称为缘起，所以《行藏》(Saṅkhārapiṭaka)中说“十二缘即十二缘起”。“种种空与不可得”是指在远离常、我等实性的空性诸法中，以及由此以男女、我与我所等角度不可得之诸法。“ma”字在此为连接词。“种种义”是指义无碍解(atthapaṭisambhidā)所涉及的因缘所生等各类差别义中。“种种法”是指法无碍解(dhammapaṭisambhidā)所涉及的因缘等各类法中。“种种词”(nirutti)是指作为彼等义与法之确定言说的诸词语。“种种辩才”(paṭibhāna)是指在义无碍解等领域中，因能如此这般地开显“这些是阐明此义的”等，由此等显现与确立而得名的诸智慧。“种种戒蕴”等句中，戒的普遍性与差异性前面已经说过。其余的依照前面所说的方式很容易理解。至于那不分离的、唯一的涅槃，在那里以譬喻(upacāra)方式理解其普遍性，所以说“超越凡夫(puthujana)共通之法”。由此通过调伏骄慢(madanimmadana)等方式，显示其普遍性特质。

Evaṃ visayavasena paññāya mahattaṃ puthuttañca dassetvā idāni sampayuttadhammavasena hāsabhāvaṃ, pavattiākāravasena javanabhāvaṃ, kiccavasena tikkhādibhāvañca dassetuṃ ‘‘katamā hāsapaññā’’tiādi vuttaṃ. Tattha hāsabahuloti pītibahulo. Sesapadāni tassa vevacanāni. Sīlaṃ paripūretīti haṭṭhapahaṭṭho udaggudaggo hutvā pītisahagatāya paññāya pātimokkhasīlaṃ ṭhapetvā hāsanīyatarasseva visuṃ gahitattā itaraṃ tividhaṃ sīlaṃ paripūreti. Pītisomanassasahagatā hi paññā abhirativasena tadārammaṇe phullitā vikasitā viya vattati, na upekkhāsahagatā. Sīlakkhandhaṃ samādhikkhandhantiādīsupi eseva nayo. Therotiādinā abhinīhārasiddhā therassa hāsapaññatāti dasseti.

如此通过所缘展示了智慧的广大与普遍后，如今为通过相应法展示其喜悦相，通过生起方式展示其速行相，通过作用展示其锐利相等，而说“何为喜悦慧”等。其中，“多喜悦”即是“多欢喜”，其余诸词是其同义词。所谓“圆满戒”，是指心怀欢喜、极为踊跃，以喜俱智，除了波罗提木叉(pātimokkha)戒，因特别选取了更可喜者，而圆满其余三种戒。因为喜与悦俱行的智慧，会以乐着的方式在所缘上如花朵般绽放、盛开，而舍俱行者则不然。在“戒蕴、定蕴”等中，也是此理。通过“长老”等，显示了长老的喜悦慧乃由发愿而成就。

Sabbaṃ [Pg.164] rūpaṃ aniccalakkhaṇato khippaṃ javatīti rūpakkhandhaṃ aniccanti sīghavegena pavattiyā paṭipakkhadūrībhāvena pubbābhisaṅkhārassa sātisayattā indena visaṭṭhavajiraṃ viya lakkhaṇaṃ paṭivijjhantī adandhāyantī rūpakkhandhe aniccalakkhaṇaṃ vegena paṭivijjhati, tasmā sā javanapaññā nāmāti attho. Sesapadesupi eseva nayo. Evaṃ lakkhaṇārammaṇikavipassanāvasena javanapaññaṃ dassetvā balavavipassanāvasena dassetuṃ ‘‘rūpa’’ntiādi vuttaṃ. Tattha khayaṭṭhenāti yattha yattha uppajjati, tattha tattheva khaṇeneva bhijjanato khayasabhāvato. Bhayaṭṭhenāti bhayānakato. Asārakaṭṭhenāti attasāravirahato niccasārādivirahato ca. Tulayitvāti tulābhūtāya vipassanāya tulayitvā. Tīrayitvāti tāya eva tīraṇabhūtāya tīretvā. Vibhāvayitvāti yāthāvato pakāsetvā pañcakkhandhaṃ vibhūtaṃ katvā pākaṭaṃ katvā. Rūpanirodheti rūpakkhandhassa nirodhabhūte nibbāne ninnapoṇapabbhārabhāvena. Idāni sikhāppattavipassanāvasena javanapaññaṃ dassetuṃ puna ‘‘rūpa’’ntiādi vuttaṃ. ‘‘Vuṭṭhānagāminivipassanāvasenā’’ti keci.

“一切色以无常相而速行”，是说（此慧）因生起迅猛、远离其对治法、先前行之力殊胜，犹如帝释所掷之金刚杵，毫不迟缓地迅速洞察色蕴的无常相，因此名为速行慧。其余诸蕴也是同样的道理。如此以缘相之观的方式说明速行慧后，为说明强力之观的方式而说“色”等。其中“以灭尽义”是指随其生起之处，即于彼处刹那坏灭，故为灭尽性；“以怖畏义”是说其为可怖；“以无实义”是指远离我实性与常等实性。所谓“称量”，即以观为秤而称量；所谓“审察”，即以彼为审察而审察；所谓“显了”，即如实地开显，使五蕴显明、昭著。所谓“于色灭”，是指于作为色蕴之灭的涅槃，心倾向、低斜、倾注。如今为说明以达顶峰之观的方式的速行慧，所以再次说“色”等。有些人说：“是依出流道之观的方式。”

Ñāṇatikkhabhāvo nāma savisesaṃ paṭipakkhasamucchindane veditabboti ‘‘khippaṃ kilese chindatīti tikkhapañño’’ti vatvā te pana kilese vibhāgena dassento ‘‘uppannaṃ kāmavitakka’’ntiādimāha. Tikkhapañño khippābhiñño hoti, paṭipadā cassa na calatīti āha ‘‘ekasmiṃ āsane cattāro ca ariyamaggā adhigatā hontī’’tiādi. Thero cātiādinā dhammasenāpatino tikkhapaññatā sikhāppattāti dasseti.

“智之锐利性”当知于其能特别地断除敌对法，所以说“速断诸烦恼，是为利慧”。然后，为分别说明那些烦恼，而说“生起之欲寻”等。利慧者能迅速证知，且其行道不动摇，故说“于一座上证得四圣道”等。通过“长老”等，显示了法将的利慧已达顶峰。

‘‘Sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti yāthāvato dassanena saccasampaṭivedho ijjhati, na aññathāti kāraṇamukhena nibbedhikapaññaṃ dassetuṃ ‘‘sabbasaṅkhāresu ubbegabahulo hotī’’tiādi vuttaṃ. Tattha ubbegabahuloti vuttanayena sabbasaṅkhāresu abhiṇhappavattasaṃvego. Uttāsabahuloti ñāṇuttāsavasena sabbasaṅkhāresu bahuso utrastamānaso. Tena ādīnavānupassanamāha. Ukkaṇṭhanabahuloti iminā pana nibbidānupassanamāha, aratibahulotiādinā tassā eva aparāparuppattiṃ. Bahimukho sabbasaṅkhārato bahibhūtaṃ nibbānaṃ uddissa pavattañāṇamukho, tathā [Pg.165] vā pavattitavimokkhamukho. Nibbijjhanaṃ nibbedho, so etissā atthi, nibbijjhatīti vā nibbedhā, sā eva paññā nibbedhikā. Yaṃ panettha atthato na vibhattaṃ, taṃ heṭṭhā vuttanayattā suviññeyyameva.

“一切行皆是无常、苦、变易法，是有为、缘生、坏灭法、消逝法、离贪法、寂灭法。”通过如实地观察，才能证达圣谛，别无他法。为以因由说明决择慧，故说“于一切行多有悚惧”等。其中，“多有悚惧”是指依前述之理，于一切行频频生起悚惧。“多有惊怖”是指以智之惊怖，于一切行多次生起恐惧之心。此说的是过患随观。“多有厌患”则说的是厌离随观，“多不喜乐”等说的是其再再生起。所谓“向外”，是指智慧之门朝向超越一切行的涅槃而转起，或已如此转起的解脱之门。穿透即是决择，此慧有此决择，或说此慧能穿透，故名决择慧。此处义理未加辨析者，依前述之理，即可善知。

Appicchoti santaguṇaniguhanatāti attani vijjamānānaṃ bāhusaccadhutadhammasīlādiguṇānañceva paṭivedhaguṇassa ca niguhanaṃ, paṭiggahaṇe ca mattaññutāti eteneva pariyesanaparibhogamattaññutāpi vuttā hoti. Tīhi santosehīti catūsu paccayesu paccekaṃ tīhi santosehi, sabbe pana dvādasa. Paṭisallīnena vivekaṭṭhakāyānaṃ na saṅgaṇikārāmānaṃ. Nekkhammābhiratānanti pabbajjaṃ upagatānaṃ. Parisuddhacittānaṃ vigatacittasaṃkilesānaṃ. Paramavodānappattānaṃ aṭṭhasamāpattisamadhigamena ativiya vodānaṃ visuddhiṃ pattānaṃ. Kilesupadhiādīnaṃ abhāvato nirupadhīnaṃ. Phalasamāpattivasena sabbasaṅkhāravinissaṭattā visaṅkhāraṃ nibbānaṃ. Upagatānaṃ, imesaṃ tiṇṇaṃ vivekānaṃ lābhī pavivitto ‘‘pakārehi vivitto’’ti katvā. Samāsajjanaṃ parisinehuppādo saṃsaggo, savanavasena uppajjanakasaṃsaggo savanasaṃsaggo. Esa nayo sesesupi. Samullapanaṃ ālāpasallapanaṃ. Saṃsaggavatthunā iminā tassa paribhogo paribhogasaṃsaggo.

所谓“少欲”，是指隐藏已有功德，即隐藏自身所具有的多闻、头陀行、戒等功德以及证达之德，并且于接受时知量，由此亦说明了于寻求、受用时知量。所谓“以三种知足”，是指于四资具，各有三种知足，总共则有十二种。所谓“独住者”，是乐于身远离者，不乐于结交者。所谓“乐出离者”，是指已出家者。所谓“心清净者”，是指已离心之杂染者。所谓“达究竟清净者”，是指通过证得八等至而达到究竟清净者。因无烦恼、取蕴等，故为“无取蕴者”。以果定故，已脱离一切行，而达“无行”之涅槃。获得此三种远离者，名为“远离者”，即“以诸方式远离”。“结交”是生起亲爱而交往，由听闻而生起的交往是“闻结交”，其余亦同此理。“交谈”即是对话。以此交往之事而受用，是“受用结交”。

Āraddhavīriyoti ettha vīriyārambho nāma vīriyassa paggaṇhanaṃ paripuṇṇakaraṇaṃ. Taṃ pana sabbaso kilesānaṃ niggaṇhananti dassento ‘‘tatthā’’tiādimāha. Odhunanavattāti kilesānaṃ yassa kassaci sāvajjassa odhunanavasena vattā. Tenāha ‘‘bhikkhūna’’ntiādi. Otiṇṇaṃ nāma vajjaṃ ajjhācaritanti ārocitaṃ. Anotiṇṇaṃ anārocitaṃ. Tantivasenāti pāḷidhammavasena, yuttasaddassa vasenāti attho. Pāpe lāmake puggale dhamme ca garahati jigucchatīti pāpagarahī. Tenāha ‘‘pāpapuggale’’tiādi. Ekadassīti ekabhavadassī, idhalokamattadassī diṭṭhadhammikasukhamattāpekkhī. Samantāti samantato, parito me katthaci mā ahūti yojanā.

此处所谓“发起精进”，是指策励、圆满精进。为显示其能完全制伏诸烦恼，而说“于此”等。所谓“有抖擞行”，是指以抖擞的方式对待任何有过失的烦恼。因此说“诸比丘”等。所谓“已堕”，是指已犯之过错被告发；“未堕”则是指未被告发。所谓“依圣教”，即是依巴利法，义为依正当之语。于低劣、卑下之人和法，加以呵责、厌离，是为“呵责恶者”。因此说“于恶人”等。所谓“一见者”，是指见一有者，即只见此世、仅求现法乐者。所谓“周遍”，即是“从周遭”，其构句为：愿我于周遭任何处皆无（过失）。

Soḷasahi padehīti soḷasahi koṭṭhāsehi. Akuppanti kenaci akopanīyaṃ. Ayaṃ dhammasenāpatino guṇakathā satthu vacanānusārena dasasahassacakkavāḷabyāpinī [Pg.166] ahosi, taṃ dassetuṃ ‘‘eva’’ntiādi vuttaṃ. Catubbidhā vaṇṇanibhā pātubhavi uḷārapītisomanassasamuṭṭhānattā. Suṭṭhu obhāsatīti subho. Obhāsasampattiyā maṇino bhaddakatāti āha ‘‘subhoti sundaro’’ti. Jātimā parisuddhaākarasamuṭṭhitattā. Kuruvindajātiādijātivisesopi maṇi ākaraparisuddhamūlako evāti āha ‘‘jātisampanno’’ti. Dhovanādiparikammenāti catūsu pāsāṇesu dhovanadosanīharaṇatāpanasaṇhakaraṇādiparikammena. Rattakambalassa vasena sabhāvavaṇṇasiddhiyā veḷuriyamaṇi ativiya sobhatīti āha ‘‘paṇḍukambale nikkhitto’’ti. Nikkhanti bhaṇḍamāha. Tañca appakena suvaṇṇena kataṃ bhaṇḍaṃ na sobhati sobhāvipulenāti āha ‘‘atirekapañcasuvaṇṇena katapiḷandhana’’nti. Suvaṇṇanti pañcadharaṇassa samaññā, tasmā pañcavīsatisuvaṇṇasāriyā vicittaābharaṇaṃ idha ‘‘nikkha’’nti adhippetaṃ. Tañhi vipulaṃ na parittakaṃ. Mahājambusākhāya pavattanadiyanti mahājambusākhāya heṭṭhā sañjātanadiyaṃ. Taṃ kira ratanaṃ rattaṃ. Sukusalena…pe… sampahaṭṭhanti suṭṭhu kusalena suvaṇṇakārena ukkāya tāpetvā sammā pahaṭṭhaṃ majjanādivasena sukataparikammaṃ. Dhātuvibhaṅgeti dhātuvibhaṅgasutte. Katabhaṇḍanti ābharaṇabhāvena kataṃ bhaṇḍaṃ.

“以十六句(padehīti)”，即以十六个部分。“不可动摇(Akuppan)”指不为任何事物所动摇。此为法将之功德语，依世尊之言，遍及万轮围世界，为示此义，故说“如是”等。由殊胜之喜与喜悦生起，故四种光彩显现。善照耀故为“善(subho)”。由光明圆满，摩尼宝珠之美好，故说“‘善’即是美”。“有种姓(Jātimā)”因其从纯净矿脉中生起。即使是赤珠(kuruvinda)等特殊种姓之摩尼宝，亦以矿脉纯净为根本，故说“种姓圆满”。“以洗涤等处理”，即在四种石头上进行洗涤、去垢、加热、磨滑等处理。因赤色毛毯之故，自然色泽显现，琉璃(veḷuriya)摩尼宝极为庄严，故说“置于赤色毛毯上”。“尼卡(Nikkha)”指饰品。用少量黄金所制之饰品不庄严，需广大才庄严，故说“以超过五金(suvaṇṇa)所制之饰品”。“金(suvaṇṇa)”是五陀罗那(dharaṇa)的通称，因此此处“尼卡(nikkha)”意指以二十五金所制之华丽饰品。此饰品广大而非微小。“于大阎浮树枝下流淌之河中”，即于大阎浮树枝下生成之河中。据说此宝为红色。“由善巧者……善加捶打”，即由极为善巧之金匠以风箱加热后，通过磨光等方式善加处理。“于界分别中”，即于《界分别经》(Dhātuvibhaṅgasutta)中。“所制之物(Katabhaṇḍan)”即制成饰品之物。

Nātiucco nātinīco taruṇasūriyo nāma. Satthārā ābhatavaṇṇo ubbhataguṇoti attho. Neva maraṇaṃ abhinandatīti attanopi maraṇaṃ neva abhinandati attavinipātassa sāvajjabhāvato. Bodhisatto pana paresaṃ atthāya attano attabhāvaṃ pariccajati karuṇāvasena, evaṃ vosajjanaṃ paramatthapāramīpāripūriṃ gacchatīti sāvakā na tathā kātuṃ sakkā sikkhāpadato. Na jīvitaṃ pattheti jīvitāsāya samucchinnattā. Divasasaṅkhepanti ajja tvaṃ idaṃ nāma kammaṃ karohi, idaṃ te vetananti divasabhāgena paricchinnaṃ vetanaṃ. Tādiso hi bhatako divasakkhayameva udikkhati, na kammaniṭṭhānaṃ. Nibbisaṃ bhatako yathāti vetanaṃ bhatiṃ icchanto kālakkhayaṃ udikkhanto bhatakapuriso viya.

“不高不下”，名为初日(taruṇasūriyo)。“世尊所称赞之色(Satthārā ābhatavaṇṇo)”，意为功德卓著。“不喜悦死亡”，指亦不喜悦自身之死亡，因自毁为有过。然菩萨为他人利益，由悲心故，舍弃自身，如是舍弃能圆满最胜波罗蜜，而声闻因学处故，不能如是行。“不求生命”，因已断除对生命之渴望。“日计(Divasasaṅkhepanti)”，即“今日汝做此工作，此为汝之报酬”，乃以日限定之报酬。如是之佣人，仅盼望一日之终尽，而非工作之完成。“如求薪资之佣人(Nibbisaṃ bhatako yathā)”，即如欲得薪资、盼望时间耗尽之佣人。

Susimasuttavaṇṇanā niṭṭhitā.

《须尸摩经》释义终。

10. Nānātitthiyasāvakasuttavaṇṇanā

10. 诸外道声闻经释义

111. Nānātitthiyasāvakāti [Pg.167] puthutitthiyānaṃ sāvakā. Chinditeti hatthacchedādivasena chede. Māriteti māraṇe. Na pāpaṃ samanupassatīti kiñci pāpaṃ atthīti na passati, paresañca tathā pavedeti. Vissāsanti vissatthabhāvaṃ. ‘‘Katakammānampi vipāko natthī’’ti vadanto katapāpānaṃ akatapuññānañca vissatthataṃ nirāsaṅkataṃ janeti.

111. “诸外道声闻(Nānātitthiyasāvakā)”，即众多外道之声闻。“于截断(Chindite)”，即以断手等方式截断。“于杀害(Mārite)”，即于杀戮。“不见恶(Na pāpaṃ samanupassati)”，即不见有任何恶，并如是告知他人。“信任(Vissāsan)”，即信任之状态。说“已作业亦无果报”者，令作恶与未作福者生起信任与无虑。

Tapojigucchāyāti tapasā acelavatādinā pāpato jigucchanena, ‘‘pāpaṃ virājayāmā’’ti acelavatādisamādānenāti attho. Tasmiñhi samādāne ṭhitena saṃvarena saṃvutacitto samannāgato pihito ca nāma hotīti ‘‘susaṃvutatto’’tiādi vuttaṃ. Cattāro yāmā bhāgā catuyāmā, catuyāmā eva cātuyāmā. Bhāgattho hi idha yāma-saddo yathā ‘‘rattiyaṃ paṭhamo yāmo’’ti. So panettha bhāgo saṃvaralakkhaṇoti āha ‘‘cātuyāmena susaṃvuto’’ti, catukoṭṭhāsena saṃvarena suṭṭhu saṃvutoti attho. Paṭikkhittasabbasītodakoti paṭikkhittasabbasītudakaparibhogo. Sabbena pāpavāraṇena yuttoti sabbappakārena saṃvaralakkhaṇena pāpavāraṇena samannāgato. Dhutapāpoti sabbena nijjaralakkhaṇena pāpavāraṇenapi dhutapāpo. Phuṭṭhoti aṭṭhannampi kammānaṃ khepanena vikkhepappattiyā kammakkhayalakkhaṇena sabbena pāpavāraṇena phuṭṭho, taṃ phusitvā ṭhito. Na niguhantoti na niguhanahetu diṭṭhasute tatheva kathento.

“以苦行厌离(Tapojigucchāya)”，即以裸行(acelavatā)等苦行厌离于恶，意为“我等离恶”而受持裸行等。“善防护自身(susaṃvutatto)”等是说，安住于此受持中，以律仪防护之心而具足、覆护。四分(yāmā)即四部分(bhāgā)，四分(catuyāmā)即是四分(cātuyāmā)。此处“分(yāma)”一词意为“部分”，如“夜之初分”。此中之“部分”以律仪为相，故说“以四分善防护(cātuyāmena susaṃvuto)”，意为以四部分之律仪善加防护。“已拒一切冷水(Paṭikkhittasabbasītodako)”，即已拒绝享用一切冷水。“具足一切遮恶(Sabbena pāpavāraṇena yutto)”，即具足一切种类以律仪为相之遮恶。“已抖落恶(Dhutapāpo)”，即以一切以灭尽为相之遮恶而抖落恶。“已触(Phuṭṭho)”，即以八业之灭尽、散灭而达业尽为相之一切遮恶所触及，触及而住。“不隐藏(Na niguhanto)”，即不为隐藏之故，如实宣说所见所闻。

Nānātitthiyānaṃyeva upaṭṭhākoti paravādīnaṃ sabbesaṃyeva titthiyānaṃ upaṭṭhāko, tesu sādhāraṇavasena abhippasanno. Koṭippattāti mokkhādhigamena samaṇadhamme pattabbamariyādappattā.

“仅是诸外道之侍者(Nānātitthiyānaṃyeva upaṭṭhāko)”，即是所有外道论者之侍者，于彼等共通而净信。“已达顶点(Koṭippattā)”，即以证得解脱，已达沙门法所应达之界限。

Sahacaritamattenāti sīhanādena saha vassakaraṇamattena. Sīhena sīhanādaṃ nadantena saheva siṅgālena attano siṅgālaravakaraṇamattena. Kotthukoti khuddakakotthu. Āsaṅkitasamācāroti attanā ca parehi ca āsaṅkitabbasamācāro. Sappurisānanti buddhādīnaṃ.

“仅同行故(Sahacaritamattena)”，即仅与狮子吼共鸣故。犹如狮子作狮子吼时，狐狼亦仅作自身之狐狼鸣。 “狐狼(Kotthuko)”，即小狐狼。“行可疑者(Āsaṅkitasamācāro)”，即自身与他人皆可怀疑其行。“善士(Sappurisānaṃ)”，即佛陀等。

Tassāti vegabbharissa devaputtassa. Sarīre anuāvisīti sarīre anupavisitvā viya āvisi. Adhimuccīti yathā gahitassa vasena cittaṃ na vattati, attano eva vase vattati, evaṃ adhiṭṭhahi. Āyuttāti dassanena saṃyuttā[Pg.168]. Pavivekiyanti kappakavatthabhuñjanasenāsanehi pavivittabhāvaṃ. Tenāha ‘‘te kirā’’tiādi. Rūpe niviṭṭhāti cakkhurūpadhamme abhiniviṭṭhā. Tenāha ‘‘taṇhādiṭṭhīhi patiṭṭhitā’’ti. Devalokapatthanakāmāti devalokasseva abhipatthanakāmā. Maraṇadhammatāya mātiyā. Tenāha ‘‘mātiyāti maccā’’ti. Paralokatthāyāti parasampattibhāvāya lokassa atthāya.

“彼(Tassā)”，即威伽婆利(Vegabbhari)天子。“侵入身体(Sarīre anuāvisi)”，即如侵入身体般附身。“胜解(Adhimucci)”，即心不随所取而转，仅随自力而转，如是决意。“相应(Āyuttā)”，即与见相应。“乐远离(Pavivekiyan)”，即于资具、食物、卧坐具而远离。故说“彼等确实”等。“住于色(Rūpe niviṭṭhā)”，即深住于眼、色法。故说“为爱与见所住立”。“欲求天界(Devalokapatthanakāmā)”，即唯欲求天界。“因有死法之母(Maraṇadhammatāya mātiyā)”。故说“‘母’即是死者(mātiyāti maccā)”。“为他世之利(Paralokatthāya)”，即为他世成就之利。

Pabhāsavaṇṇāti pabhāya samānavaṇṇā. Kesaṃ pabhāyāti āha ‘‘candobhāsā’’tiādi. Sajjhārāgapabhāsavaṇṇā indadhanupabhāsavaṇṇāti paccekaṃ yojanā. Āmo āmagandho etassa atthīti āmisaṃ. Vadhāyāti viddhaṃsituṃ. Rūpāti rūpāyatanādirūpidhammā.

“光色(Pabhāsavaṇṇā)”，即与光同色。是何者之光？故说“月光”等。赤光色、虹光色，应逐一连结。“生(Āmo)”，即有生臭，故为“肉(āmisaṃ)”。“为杀(Vadhāya)”，即为毁灭。“色(Rūpā)”，即色处等色法。

Rājagahasamīpappavattīnaṃ rājagahiyānaṃ. ‘‘Seto’’ti kelāsakūṭo adhippetoti āha ‘‘setoti kelāso’’ti. Kenaci na ghaṭṭetīti aghaṃ, antalikkhanti āha ‘‘aghagāmīnanti ākāsagāmīna’’nti. Udakaṃ dhīyati etthāti udadhi, mahodadhi. Vipuloti vepullapabbato. Himavantapabbatānanti himavantapabbatabhāgānaṃ. Buddho seṭṭho sīlasamādhipaññāvimuttivimuttiñāṇadassanādīhi sabbaguṇehi.

“王舍城附近发生之事”，即属王舍城人。“‘白(Seto)’”，意指凯拉萨峰，故说“‘白’即凯拉萨”。不为任何所碍，故为“无碍(aghaṃ)”，即虚空，故说“‘无碍行者’即‘空行者’”。水积聚于此，故为“水持(udadhi)”，即大海。“广大(Vipulo)”，即毗富罗山(Vepullapabbato)。“雪山(Himavantapabbatānaṃ)”，即雪山之部分。佛陀最胜，因具足戒、定、慧、解脱、解脱知见等一切功德。

Nānātitthiyasāvakasuttavaṇṇanā niṭṭhitā.

《诸外道声闻经》释义终。

Tatiyavaggavaṇṇanā niṭṭhitā.

第三品释义终。

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

《显扬义》——相应部义注

Devaputtasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

天子相应释义之隐义阐明究竟。

3. Kosalasaṃyuttaṃ

3. 憍萨罗相应

1. Paṭhamavaggo

1. 初品

1. Daharasuttavaṇṇanā

1. 少年经释义

112. Bhagavatā [Pg.169] saddhiṃ sammodīti bhagavato guṇe ajānanto kosalarājā attano khattiyamānena kevalaṃ bhagavatā saddhiṃ sammodi. Paṭhamāgate hi satthari tassa sammoditākāraṃ dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Yathā khamanīyādīni pucchantoti yathā bhagavā ‘‘kacci te, mahārāja, khamanīyaṃ, kacci yāpanīya’’ntiādinā tena raññā saddhiṃ paṭhamaṃ pavattamodo ahosi pubbabhāsitāya, tadanukaraṇena evaṃ sopi rājā bhagavatā saddhiṃ samappavattamodo ahosīti yojanā. Taṃ pana samappavattamodanaṃ upamāya dassetuṃ ‘‘sītodakaṃ viyā’’tiādi vuttaṃ. Tattha sammoditanti saṃsanditaṃ ekībhāvanti sammodanakiriyāya samānataṃ ekarūpataṃ, khamanīyanti ‘‘idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ dukkhabahulatāya sabhāvato dussahaṃ, kacci khamituṃ sakkuṇeyya’’nti pucchati. Yāpanīyanti paccayāyattavuttikaṃ cirapabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ. Sīsarogādiābādhābhāvena kacci appābādhaṃ. Dukkhajīvikābhāvena kacci appātaṅkaṃ. Taṃtaṃkiccakaraṇe uṭṭhānasukhatāya kacci lahuṭṭhānaṃ. Tadanurūpabalayogato kacci balaṃ. Sukhavihārasambhavena kacci phāsuvihāro atthīti tattha tattha kacci-saddaṃ yojetvā attho veditabbo. Balavappattā pīti pītiyeva. Taruṇapīti pāmojjaṃ. Sammodanaṃ janeti karotīti sammodanīyaṃ. Sammoditabbato sammodanīyanti imaṃ pana atthaṃ dassento ‘‘sammodituṃ yuttabhāvato’’ti āha. Saritabbabhāvatoti anussaritabbabhāvato. ‘‘Saraṇīya’’nti vattabbe dīghaṃ katvā ‘‘sāraṇīya’’nti vuttaṃ.

112. “与世尊(bhagavā)寒暄”（sammodi）是指憍萨罗(kosala)王不知世尊功德，仅以其刹帝利之慢心与世尊寒暄。为显示其初见导师时的寒暄方式，故说‘如’等。“如询问安适等”是指：如世尊首先以‘大王，您身体尚安适否？尚可维持否？’等语与国王交谈，因其先开口，国王亦仿效此举，与世尊作了对等的寒暄，应如是连结。为以譬喻显示此对等寒暄，故说‘如凉水’等。于此，‘互相问候’（sammoditaṃ）意为融洽一致，即问候行为的平等一如。‘安适否’（khamaniyaṃ）是询问：‘此四轮九门之身车，本质多苦，难以忍受，尚能堪忍否？’‘可维持否’（yāpanīyaṃ）是询问：‘此依赖资具维生的漫长生命，尚能维持否？’。因无头痛等病，故问‘少病否’；因无生计之苦，故问‘少恼否’；因处理事务时起身轻快，故问‘轻安否’；因体力相应，故问‘有力否’；因能安乐而住，故问‘安住否’。各处皆应配合‘尚……否’（kacci）一词来理解其义。强盛之喜即是喜（pīti）。初起之喜为愉悦（pāmojja）。能生欢谈者，是为可欢谈者（sammodanīyaṃ）。为显示‘因应被欢谈，故为“可欢谈”’此义，故说‘因其适于欢谈’。因应被忆念故（saritabbabhāvato），本应作“saraṇīya”，但长呼其音而作“sāraṇīya”。

Suyyamānasukhatoti āpāthamadhurataṃ āha, anussariyamānasukhatoti vimaddaramaṇīyataṃ. Byañjanaparisuddhatāyāti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyamāha, atthaparisuddhatāyāti atthassa nirupakkilesataṃ. Anekehi pariyāyehīti anekehi kāraṇehi. Adiṭṭhattāti [Pg.170] upasaṅkamanavasena adiṭṭhattā. Guṇāguṇavasenāti guṇavasena gambhīrabhāvaṃ vā aguṇavasena uttānabhāvaṃ vā. Ovaṭṭikasāraṃ katvāti ovaṭṭikāya gahetabbasāravatthuṃ katvā. Lokanissaraṇabhavokkantipañhanti lokato nissaṭabhāvapañhañceva ādito bhavokkamanapañhañca. Satthu sammāsambuddhataṃ pucchanto hi ‘‘kiṃ bhavaṃ gotamo sabbalokato nissaṭo, sabbasattehi ca jeṭṭho’’ti? Pucchati nāma. Yathā hi satthu sammāsambuddhatāya lokato nissaṭatā viññāyati, evaṃ sabbasattehi jeṭṭhabhāvato seṭṭhabhāvato. Svāyamattho aggapasādasuttādīhi (itivu. 90; a. ni. 4.34) vibhāvetabbo. Kathaṃ pana sambuddhatā viññāyatīti? Aviparītadhammadesanato. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanādīsu (visuddhi. mahāṭī. 1.124) vuttanayena veditabbo.

“听闻时乐”是说初闻甘美，“忆念时乐”是说深思时亦感愉悦。“言辞清净”是指其说法以自然之语体，言辞善巧；“义理清净”是指其义理毫无染污。“以多种方式”（anekehi pariyāyehi）即以多种原因。“未曾见”（adiṭṭhattā）是说未曾前往亲近故未曾见。“依功德过失”（guṇāguṇavasena）即依功德而显其甚深，或依过失而显其浅薄。“取芭蕉髓”（ovaṭṭikasāraṃ katvā）是说取其可取之精华。“出离世间与超越存在之问”（lokanissaraṇabhavokkantipañhaṃ）即出离世间之问以及最初超越存在之问。当他询问导师的正等觉时，他其实是在问：“乔达摩(gotama)尊者是否已出离一切世间，且为一切众生中最上首？”因为，正如由导师的正等觉可了知其出离世间，同样地，由其为一切众生中最上首、最殊胜，亦可了知。此义应由《最上净信经》(Aggapasādasutta)等阐明。然则，如何了知其正觉？由其宣说不颠倒之法。此处为纲要，详尽之说则应依《清净道论大疏》(Visuddhimagga-mahāṭīkā)等中所述之理来了知。

Rājā satthu aviparītadhammadesanaṃ ajānanto tato evassa sammāsambodhiṃ asaddahanto ‘‘vuḍḍhataresupi cirapabbajitesu sammāsambuddhabhāve alabbhamāne tabbiparīte kathaṃ labbheyyā’’ti maññamāno ‘‘kiṃ pana bhavaṃ gotamo’’tiādiṃ vakkhati. Rājā attano laddhiyā na pucchati attano sammukhā tehi asammāsambuddhabhāvasseva paṭiññātattā. Yasmā te musāvāditāya attano upaṭṭhākādīnaṃ ‘‘buddhā maya’’nti paṭijāniṃsu, tasmā vuttaṃ ‘‘loke mahājanena gahitapaṭiññāvasena pucchatī’’ti. Svāyamattho āgamissati. Buddhasīhanādanti buddhānaṃ eva āveṇikaṃ sīhanādaṃ. Kāmaṃ maggañāṇapadaṭṭhānaṃ sabbaññutaññāṇaṃ, sambodhiñāṇe pana gahite taṃ atthato gahitameva hotīti vuttaṃ ‘‘sabbaññutaññāṇasaṅkhātaṃ sammāsambodhi’’nti.

国王不知导师宣说不颠倒之法，因此不信其正等觉，心想：“年长且久出家者尚不能得正等觉，与此相反者（指佛陀年轻且出家日浅）如何能得？”故将说“然则，乔达摩(gotama)尊者……”等。国王并非依己见而问，因为那些外道在他面前已承认自己并非正等觉者。然因彼等说妄语，对自己的侍者等宣称“我等是佛”，故说“（国王）是依世间大众所接受的说法而问”。此义将于后文阐明。“佛狮子吼”（buddhasīhanādaṃ）即诸佛所特有之狮子吼。诚然，一切知智以道智为近因，然当正觉智被证得时，前者（一切知智）实质上亦已被证得，故说“名为一切知智之正等觉”。

Pabbajjūpagamanenāti yāya kāyaci pabbajjāya upagamanamattena samaṇā, na samitapāpatāya. Jātivasenāti jātimattena brāhmaṇā, na bāhitapāpatāya. Pabbajitasamūhasaṅkhāto saṅghoti pabbajitasamūhatāmattena saṅgho, na niyyānikadiṭṭhivisuddhasīlasāmaññavasena saṃhatattāti adhippāyo. Etesaṃ atthīti etesaṃ sabbaññupaṭiññātānaṃ parivārabhūto atthi. Svevāti pabbajitasamūhasaṅkhāto eva. Keci pana ‘‘pabbajitasamūhavasena. Saṅghino, gahaṭṭhasamūhavasena gaṇino’’ti vadanti, taṃ tesaṃ matimattaṃ gaṇe eva loke saṅghasaddassa niruḷhattā. Ācārasikkhāpanavasenāti acelakavatacariyādi-ācārasikkhāpanavasena. Pākaṭāti saṅghīādibhāvena [Pg.171] pakāsitā. ‘‘Appicchā’’ti vatvā tattha labbhamānaṃ appicchataṃ dassetuṃ ‘‘apicchatāya vatthampi na nivāsentī’’ti vuttaṃ. Na hi tesu sāsanikesu viya santaguṇaniguhanā appicchā labbhatīti. Yasoti kittisaddo. Taranti etena saṃsāroghanti evaṃ sammatattā titthaṃ vuccati laddhīti āha ‘‘titthakarāti laddhikarā’’ti. Sādhusammatāti ‘‘sādhū’’ti sammatā, na sādhūhi sammatāti āha ‘‘santo…pe… puthujjanassā’’ti.

“以出家故”是说仅以某种出家之行而为沙门(samaṇa)，非因平息罪恶。“以种姓故”是说仅以其种姓而为婆罗门(brāhmaṇa)，非因断除罪恶。“出家众之集合为僧伽”是说仅为出家者之集合而为僧伽(saṅgha)，其意非指因具有导向出离之见、清净之戒的共通性而和合。这些人拥有（眷属），即那些自称一切智者拥有作为其眷属的（僧伽）。就是指（上述）出家众之集合。有人说：“因出家众之集合而有僧伽，因在家众之集合而有团体（gaṇa）”，这仅是他们的想法，因为在世间，僧伽（saṅgha）一词也常用于指称团体（gaṇa）。“以行仪之教导故”是指以裸行外道(acelaka)等行仪之教导故。“著名”（pākaṭā）即以其为僧伽之主等而闻名。“少欲”（appicchā），为显示其可得之少欲，故说“为少欲故，乃至不著衣”。因为在他们当中，无法获得如佛法中那般隐藏自身德行的少欲。“誉”（yaso）即名声。“以此渡轮回之流”，因有此共识，故其所持之见被称为“渡口”（tittha），故说“造渡口者”（titthakarā）即“立见者”（laddhikarā）。“被善者所许”（sādhusammatā）是指被（世人）认为是“善”，而非被善者（圣者）所认可，故说“被凡夫……乃至……凡夫”。

Kappakolāhalanti kappato kolāhalaṃ, ‘‘kappuṭṭhānaṃ bhavissatī’’ti devaputtehi ugghositamahāsaddo. Imeti pūraṇādayo. Buddhakolāhalanti devatāhi ghositaṃ buddhakolāhalaṃ. Payirupāsitvāti purisasutiparamparāya sutvā. Cintāmaṇivijjā nāma paracittajānāpanavijjā. Sā kevaṭṭasutte ‘‘maṇikā’’ti āgatā, ādi-saddena gandhārisambhavavijjādiṃ saṅgaṇhāti. Tattha gandhāriyā vikubbanaṃ dasseti. Attabhāveti sarīre. Rājusmāti rājatejo.

“劫之喧嚣”（kappakolāhala）即劫末之喧嚣，是天子(devaputta)们宣告‘劫将坏灭’时所发出的巨大声响。“此等”指富兰那(Pūraṇa)等人。“佛之喧嚣”（buddhakolāhala）是诸天所宣告的佛出世之喧嚣。“曾亲近”（payirupāsitvā）是说通过人们口耳相传而听闻。名为“心珠宝明”（cintāmaṇivijjā）者，是能知晓他心之明咒。此明咒在《坚固经》(Kevaṭṭasutta)中作“maṇikā”，“等”字则包含乾陀罗明咒(gandhārivijjā)等。其中展示了乾陀罗（明咒）的神变。“于自身”（attabhāve）即于身体中。“王之威力”（rājusmā）即国王的威力（rājatejo）。

Sukkadhammoti anavajjadhammo nikkilesatā. Idaṃ gahetvāti idaṃ parammukhā ‘‘mayaṃ buddhā’’ti vatvā attano sammukhā ‘‘na mayaṃ buddhā’’ti tehi vuttavacanaṃ gahetvā. Evamāhāti ‘‘yepi te, bho gotama…pe… navo ca pabbajjāyā’’ti evaṃ avoca. Attano paṭiññaṃ gahetvāti ‘‘na mayaṃ buddhā’’ti tesaṃ attano purato pavattitaṃ paṭiññaṃ gahetvā. Īdise ṭhāne kiṃ-saddo paṭisedhavācako hotīti vuttaṃ ‘‘kinti paṭikkhepavacana’’nti, kasmā paṭijānātīti attho?

“白法”（sukkadhamma）即无过失之法，为无染之性。“执此”（idaṃ gahetvā）即执取他们背后说‘我等是佛’，而当面却说‘我等非佛’的这句话。“如是说”（evamāha）即如是说：‘乔达摩(gotama)尊者，即使是那些……乃至……新近出家者。’“执其自己之言”（attano paṭiññaṃ gahetvā）即执取他们在自己面前所作的‘我等非佛’之言。在此等处，“何”（kiṃ）字为表否定之词，故说‘“何”为拒绝之语’，其义为：‘为何要承认？’

Na uññātabbāti na garahitabbā. Garahattho hi ayaṃ u-saddo. ‘‘Daharo’’ti adhikatattā vakkhamānattā ca ‘‘khattiyoti rājakumāro’’ti vuttaṃ. Urasā gacchatīti urago, yo koci sappo, idha pana adhippetaṃ dassetuṃ ‘‘āsīviso’’ti āha. Sīlavantaṃ pabbajitaṃ dasseti sāmaññato ‘‘bhikkhū’’ti vadanto. Idha pana yasmā ‘‘bhavampi no gotamo’’tiādinā bhagavantaṃ uddissa kathaṃ samuṭṭhāpesi, tasmā bhagavā attānaṃ abbhantaraṃ akāsi. Yadipi viseso sāmaññajotanāya vibhāvito hoti, saṃsayuppattidīpakaṃ noti vuttaggahaṇaṃ pana taṃ paricchijjatīti. Tenāha ‘‘desanākusalatāyā’’tiādi. Idāni avaññāparibhave payogato vibhāvetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Tattha acittīkatākāravasena avaññāya pākaṭabhāvo, vambhanavasena paribhavassāti adhippāyena [Pg.172] kāyapayogavasena avaññā dassitā, vacīpayogavasena paribhavo, ubhayaṃ pana ubhayatthāpi pabhedato gahitaṃ, avaññaparibhavānaṃ dvinnampi ubhayattha pariggaho. Taṃ sabbampīti taṃ avaññādi sabbampi. Catūsupi taṃ na kātabbameva sampati āyatiñca anatthāvahattā.

“不应轻视”（na uññātabbā）是指不应责难。“u”音在此处是责难之义。“年少”（daharo）因其是（本经的）主题且将要被论及，故称“刹帝利王子”（khattiyo rājakumāro）。“以胸腹行走者”（urago）为蛇，泛指一切蛇类，此处为显示所指对象而言“毒蛇”（āsīviso）。泛称“比丘”（bhikkhu）是为了显示持戒出家者。然此处因以‘尊者乔达摩’等语而发起对世尊的议论，故世尊将自己包含在内。虽然特例可由通相阐明，但此处提及（比丘）并非为了引生疑惑，而是为了加以限定。因此说‘说法善巧’等。现在为了阐明轻蔑（avaññā）与贬损（paribhava）的应用，故说‘于此亦’等。其中，轻蔑通过不敬的行为表现出来，贬损通过轻贱表现出来，因此，轻蔑通过身行显示，贬损通过语业显示，但二者皆可从不同角度理解，轻蔑与贬损二者皆可包含于身语二者中。“此一切”，即此轻蔑等全部。于此四者，现在与未来皆会招致无益，故皆不应做。

Tadatthadīpanāti tassa ādito vuttassa atthassa dīpanā. Visesatthadīpanāti tato visiṭṭhatthadīpanā. Khettānaṃ adhipatīti khattiyoti niruttinayena saddasiddhi veditabbā. Khettato vivādā satte tāyatīti khattiyoti lokiyā kathayanti. ‘‘Mahāsammato, khattiyo, rājā’’ti evamāgatesu imesu dutiyaṃ. Akkharanti samaññā. Sā hi udayabbayābhāvato ‘‘na kadāci kharatīti akkhara’’nti vuttā. Tenāha ‘‘nāmagottaṃ na jīratī’’ti. Jātisampannanti sampannajātiṃ ativisuddhajātiṃ. Tīṇi kulānīti brāhmaṇavessasuddakulāni. Atikkamitvāti attano jātisampattiyā abhibhavitvā.

“阐释其义”（tadatthadīpanā）是对最初所说义理的阐明。“阐释殊胜义”（visesatthadīpanā）是对其更为殊胜义理的阐明。“田地主”（khettānaṃ adhipatī）即“刹帝利”（khattiyo），应当通过词源学的方式理解这个词的构成。世俗之人说：‘因保护众生免于田地纠纷，故称刹帝利。’‘大共选王（Mahāsammata）、刹帝利、君王’，在这些称谓中，（此经所说的是）第二个。“字”（akkhara）即名称。因为它没有生灭变异，所以说‘永不毁坏者称为字’。因此说‘姓名和种姓不会衰老’。“种姓圆满”（jātisampanna）是指具有圆满的种姓，极其清净的种姓。“三种姓”是指婆罗门（brāhmaṇa）、吠舍（vessa）、首陀罗（sudda）三种姓。“超越”（atikkamitvā）是指凭借自身种姓的圆满而压倒其他种姓。

Kevalaṃ nāmapadaṃ vuttaṃ ākhyātapadaṃ apekkhatevāti āha ‘‘ṭhānaṃ hīti kāraṇaṃ vijjatī’’ti. Uddhaṭadaṇḍenāti samantato ubbhatena daṇḍena sāsanena, balavaṃ upakkamaṃ garukaṃ rājānampi. Taṃ khattiyaṃ parivajjeyyāti khattiyaṃ avaññāparibhavakaraṇato vajjeyya. Tenāha ‘‘na ghaṭṭeyyā’’ti.

“仅说名词，尚待动词”，故说“因为有原因存在”。“执持刑杖者”（uddhaṭadaṇḍena），是指以全面举起的刑杖、政令（统治）。（不应轻视）强有力的、尊贵的君王。“应回避那位刹帝利”（taṃ khattiyaṃ parivajjeyya），是指应避免对刹帝利行轻蔑与贬损。因此说“不要冒犯他”。

Uragassa ca nānāvidhavaṇṇaggahaṇe kāraṇaṃ vadati ‘‘yena yena hī’’tiādinā. Bahubhakkhanti mahābhakkhaṃ sabbabhakkhakhādakaṃ. Pāvakaṃ sodhanatthena asuddhassapi dahanena. Soti maggo. Kaṇho vattanī imassāti kaṇhavattanī. Mahanto aggikkhandho hutvā. Yāvabrahmalokappamāṇoti kappavuṭṭhānakāle araññe agginā gahite kālantare eva kaṭṭhatiṇarukkhādisambhavoti dassetuṃ ‘‘jāyanti tattha pārohā’’ti pāḷiyaṃ vuttanti dassento ‘‘tatthā’’tiādimāha.

用“因为”等来说明蛇有各种类别的原因。“多食者”指大食者，即吞噬一切食物者。“火”（pāvaka），因其能净化，能燃烧不净之物。“其迹黑”，故名“黑迹者”（kaṇhavattanī）。变成巨大的火蕴。“达到梵天界的大小”，是为了说明在劫坏之时，森林被火烧毁，经过一段时间后，木、草、树等会再生，为显示此义，故引述圣典中的“在那里生出嫩芽”，并解说“在那里”等。

Ḍahituṃ na sakkoti paccakkosanādinā. Vinassanti samaṇatejasā vināsitattā. ‘‘Na tassā’’ti ettha na-kāraṃ ‘‘vindare’’ti ettha ānetvā sambandhitabbanti [Pg.173] āha ‘‘na vindantī’’ti. Vatthumattāvasiṭṭhoti ṭhānameva nesaṃ avasissati, sayaṃ pana sabbaso saha dhanena vinassantīti attho.

（世人）无法以当面指责等方式焚烧（比丘）。他们因被沙门的威光所摧毁而毁灭。“彼不能”（na tassā）中的“不”（na）字，应与“获得”（vindare）相连，故说“不能获得”（na vindanti）。“仅存地基”是指他们的住处将会残存，但他们自身却将连同财产一起彻底毁灭。

‘‘Sammadeva samācare’’ti ettha yathā rājādīsu sammā samācareyya, taṃ vibhāgena dassento ‘‘khattiyaṃ tāvā’’tiādimāha. Taṃ suviññeyyameva. Tisso kulasampattiyoti khattiya-brāhmaṇagahapati-mahāsālakulāni vadati. Pañca rūpibrahmaloke, cattāro arūpībrahmaloketi evaṃ nava brahmaloke kammabhavavibhāgena, sesānaṃ gaṇanānaṃ upapattibhavavibhāgena.

关于“应当如理实行”，为分别显示应如何善待君王等人，故说“先对刹帝利”等。此义易于了知。“三种家世圆满”，是指刹帝利、婆罗门、大家长及大富长者之家。“五个色界梵天、四个无色界梵天，如此九个梵天界”是依业有而划分，其余的计算是依生有而划分。

Abhikkantanti ativiya kamanīyaṃ. Sā panassā kantatā ativiya iṭṭhatāya manavaḍḍhanatāya sobhanatāyāti āha ‘‘atiiṭṭhaṃ atimanāpaṃ atisundaranti attho’’ti. ‘‘Abhikkanta’’nti vacanaṃ apekkhitvā napuṃsakaniddeso, vacanaṃ pana bhagavato dhammadesanāti tathā vuttaṃ. Atthamattadassanaṃ vā etaṃ, tasmā atthavasena liṅgavibhattivipariṇāmo veditabbo. Dutiyapadepi eseva nayo.

“殊妙”（abhikkanta）是因为非常可爱。而这种可爱，是因为极其令人满意、令人欢喜、极其美好，所以说‘极其适意、极其合意、极其美好’就是这个意思。“殊妙”（abhikkanta）一词，考虑到所指是言说，故以中性词指称；此言说即是世尊的说法，故如此说。或者这只是显示其义，因此要知道（此处的）词性与格的变化是依据文义而定。第二个词也是同样的道理。

Adhomukhaṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhaṃ jātaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. Hatthe gahetvāti ‘‘puratthābhimukho uttarābhimukho vā gacchā’’tiādīni avatvā hatthe gahetvā nissandehaṃ katvā ‘‘esa maggo’’ti evaṃ vatvā ‘‘gacchā’’ti vadeyya. Kāḷapakkhacātuddasīti kāḷapakkhe cātuddasī. Nikkujjitaṃ ukkujjeyyāti ādheyyassa anādhārabhūtaṃ bhājanaṃ tassa ādhārabhāvāpādanavasena ukkujjeyya. Aññāṇassa abhimukhattā heṭṭhāmukhajātatāya saddhammavimukhaṃ, tato eva adhomukhabhāvena asaddhamme patitanti evaṃ padadvayaṃ yathārahaṃ yojetabbaṃ, na yathāsaṅkhayaṃ. Kāmaṃ kāmacchandādayopi paṭicchādakā, micchādiṭṭhi pana savisesaṃ paṭicchādikāti āha ‘‘micchādiṭṭhigahanapaṭicchanna’’nti. Tenāha bhagavā – ‘‘micchādiṭṭhiparamāhaṃ, bhikkhave, vajjaṃ vadāmī’’ti (a. ni. 1.310). Sabbāpāyagāmimaggo kummaggo ‘‘kucchito maggo’’ti katvā. Sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggo. Teneva hi tadubhayapaṭipakkhataṃ sandhāya ‘‘saggamokkhamaggaṃ āvikarontenā’’ti vuttaṃ. Sappiādisannissayo padīpo na tathā ujjalo, yathā telasannissayoti [Pg.174] telapajjotaggahaṇaṃ. Etehi pariyāyehīti etehi nikkujjitukkujjanapaṭicchannavivaraṇādiupamopamitabbappakārehi.

“倒置放置”，是指被某人倒置放置。“自然向下”，是指其本性即是向下。“揭示”，是指使其显露。“用手抓住”，意指不说‘向东走’或‘向北走’等话，而是抓住某人的手，使其确信无疑，然后说‘这是路’，并说‘走吧’。“黑分十四日”，是指黑半月的第十四日。“将倒扣的翻过来”，是指将无法容纳所盛之物的器皿，通过使其能够容纳的方式将其翻正。“面向无明”故如“自然向下”而“背离正法”；因此“面向下方”故“堕入邪法”。这两个譬喻应如此恰当配合，而非按照顺序。诚然，欲贪等也能遮蔽，但邪见尤其具有遮蔽性，因此说“被邪见的稠林所覆盖”。所以世尊说：“诸比丘，我说邪见是最大的过失。”通往一切恶趣的道路是“劣道”，即“恶道”。与正见等直接对立的邪见等八种邪法，是“邪道”。正因针对此二者之对立，故说“揭示了通往天界与解脱之道”。以酥油等为燃料的灯不如以油为燃料的灯明亮，故此处取油灯为例。“通过这些方式”，即通过这些如翻正倒扣、揭示遮蔽等譬喻所表示的各种方法。

Pasannākāranti pasannehi kātabbaṃ sakkāraṃ. Saraṇanti paṭisaraṇaṃ parāyaṇaṃ. Ajjatāti ajjāti padassa vaḍḍhanamattaṃ hettha tā-saddo yathā ‘‘devatā’’ti. Pāṇehi upetanti pāṇehi saha saraṇaṃ upetaṃ. ‘‘Yāva me pāṇā dharanti, tāva saraṇaṃ gatameva maṃ dhāretū’’ti āpāṇakoṭikaṃ attano saraṇagamanaṃ pavedeti. Tenāha ‘‘yāva me’’tiādi. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

“净信之相”，即净信者应作之供养。“皈依”，即庇护处、归趣处。“今日起”（ajjatagge），此处的“agge”字仅是“ajja”（今日）一词的增广，如同“devatā”（天神）中的“tā”字。“与生命同在”（pāṇehi upetaṃ），即与生命一同皈依。“只要我生命尚存，就请认定我为已皈依者”，如此表白自己直至生命终结的皈依。因此说“只要我”等。至于此处意义上未作区分者，则易于理解。

Daharasuttavaṇṇanā niṭṭhitā.

《年少经》释义终。

2. Purisasuttavaṇṇanā

2. 丈夫经释义

113. Purimasutteti purimasuttadesanāyaṃ. Tattha hi upasaṅkamantavelāya satthu guṇe ajānanto kevalaṃ sammodanaṃ karoti. Desanaṃ sutvā pana satthu guṇe ñatvā saraṇaṅgatattā idha imasmiṃ samāgame abhivādesi pañcapatiṭṭhitena vandi. Attānaṃ adhi ajjhattaṃ, avijahena attānaṃ adhikicca uddissa pavattadhammā ajjhattaṃ ekajjhaṃ gahaṇavasena, bhummatthe cetaṃ paccattavacanaṃ. Kāmañcāyaṃ ajjhattasaddo gocarajjhattavisayajjhattaajjhattajjhattesu pavattati. Te panettha na yujjantīti vuttaṃ ‘‘niyakajjhatta’’nti, niyakasaṅkhātaajjhattadhammesūti attho. Tenāha ‘‘attano santāne’’ti. Lubbhanalakkhaṇoti gijjhanalakkhaṇo, ārammaṇe daḷhaggahaṇasabhāvoti attho. Dussanalakkhaṇoti kujjhanalakkhaṇo, byāpajjanasabhāvoti attho. Muyhanalakkhaṇoti aññāṇalakkhaṇo, ārammaṇe sabhāvasammohabhāvoti attho. Viheṭhentīti atthanāsanaanatthuppādanehi vibādhenti. Tato eva yathā saggamaggesu na dissati, evaṃ karontīti āha ‘‘nāsenti vināsentī’’ti. Attani sambhūtāti santāne nibbattā.

113. “Purimasutte”（于前经），即于前经之教说中。彼时，前来亲近者因不知导师之功德，仅作问候。然闻法后，了知导师功德并已皈依，故于此集会中以五体投地之方式礼敬。“Attānaṃ adhi ajjhattaṃ”（于自身之内），指不离自身而专注于内在之法，以总摄方式把握内在之法，此乃处格的自称词。虽然“ajjhatta”（内）一词可用于所缘之内、领域之内、内中之内等义，但此处不适用，故说“niyakajjhatta”（自内），意即于自相续之法。因此说“于自相续”。“Lubbhanalakkhaṇo”（贪之相），即贪著之相，意指于所缘境上坚固执取之性。“Dussanalakkhaṇo”（嗔之相），即嗔恚之相，意指具有恼害之性。“Muyhanalakkhaṇo”（痴之相），即无明之相，意指于所缘境之自性上迷惑之性。“Viheṭhenti”（恼害），即以破坏利益、产生无利之方式来妨碍。正因如此，它们行事，使其不见于天道，故说“毁灭、摧坏”。“Attani sambhūtā”（于自身生起），即于相续中生起。

Purisasuttavaṇṇanā niṭṭhitā.

丈夫经释义终。

3. Jarāmaraṇasuttavaṇṇanā

3. 老死经释义

114. Aññatra [Pg.175] jarāmaraṇāti jarāmaraṇena vinā. Jarāmaraṇavirahito jāto nāma atthi nu khoti pucchati. Pāḷiyaṃ jātassāti paccatte sāmivacanaṃ. Mahāsālāti iminā ra-kārassa la-kāraṃ katvā ‘‘mahāsālā’’ti vuttanti dasseti yathā ‘‘puratthiyoti pulatthiyo’’ti. Mahāsārappattāti mahantaṃ vibhavasāraṃ pattā. Koṭisataṃ dhanaṃ, ayameva vā pāṭho. ‘‘Kumbhaṃ nāma dasa ambaṇānī’’ti vadanti. Issarāti vibhavissariyena issarā. Suvaṇṇarajatabhājanādīnanti ādi-saddena vatthaseyyāvasathādiṃ saṅgaṇhāti. Asādhāraṇadhanānaṃ nidhānagatattā ‘‘anidhānagatassā’’ti vuttaṃ. Tuṭṭhikaraṇassāti pāsādasivikādisukhasādhanassa.

114. “Aññatra jarāmaraṇā”（除老死之外），即无老死。他问：“难道有脱离老死而生者吗？”巴利语中“jātassa”（已生者），是属格的自称义。“Mahāsālā”（大富者），是说通过将“ra”音变为“la”音而说成“mahāsālā”，如同“puratthiyo”（东方人）变为“pulatthiyo”。“Mahāsārappattā”（获得大精华者），即获得巨大财富精华者。或读作“koṭisataṃ dhanaṃ”（百亿财富）。他们说“kumbha”（瓮）是十“ambaṇa”（容量单位）。“Issarā”（自在者），即凭借财富与权力而自在者。“Suvaṇṇarajatabhājanādīnaṃ”（金银器皿等）中的“等”字，包含衣物、卧具、住所等。因其为非共同之财，藏于宝库中，故说“anidhānagatassa”（未入宝库者）。“Tuṭṭhikaraṇassa”（令人满足者），即宫殿、轿子等带来快乐之工具。

Ārakā kilesehīti niruttinayena saddasiddhimāha. Ārakāti ca sabbaso samucchinnattā tehi dūreti attho. Rāgādīnaṃ hatattā, pāpakaraṇe rahābhāvato, anuttaradakkhiṇeyyatādipaccayā ca arahaṃ. Kāmañcāyaṃ saṃyuttavaṇṇanā, abhidhammanayo eva pana nippariyāyoti āha ‘‘cattāro āsavā’’ti brahmacariyavāsanti maggabrahmacariyavāsaṃ. Vuṭṭhāti vuṭṭhavanto. Catūhi maggehi karaṇīyanti paccekaṃ catūhi maggehi kattabbaṃ pariññāpahānasacchikiriyabhāvanābhisamayaṃ. Evaṃ gataṃ soḷasavidhaṃ hoti. Osīdāpanaṭṭhena bhārā viyāti bhārā. Tenāha ‘‘bhārā have pañcakkhandhā’’tiādi (saṃ. ni. 3.22). Attapaṭibaddhatāya attano avijahanato paramatthadesanāya ca paramattho arahattaṃ. Kāmañcāyamattho sabbasamiddhisasantatipariyāpanno anavajjadhammo sambhavati akuppasabhāvā, aparihānadhammesu pana aggabhūte arahatte sātisayo, na itaresūti ‘‘arahattasaṅkhāto’’tiādi vuttaṃ. Orambhāgiyuddhambhāgiyavibhāgaṃ dasavidhampi bhavesu saṃyojanaṃ kilesakammavipākavaṭṭapaccayo hutvā nissarituṃ appadānavasena bandhatīti bhavasaṃyojanaṃ. Satipi hi aññesaṃ tappakkhiyabhāvena vinā saṃyojanāni tesaṃ tappaccayabhāvo atthi, bhavaniyāmo orambhāgiyuddhambhāgiyasaṅgahitoti taṃtaṃbhavanibbattakakammaniyāmo ca hoti, na ca upacchinnasaṃyojanassa katānipi kammāni bhavaṃ nibbattentīti tesaṃyeva saṃyojanaṭṭho daṭṭhabbo. Sammā [Pg.176] kāraṇehi jānitvāti ñāyena dukkhādīsu so yathā jānitabbo; tathā jānitvā, pubbakālakiriyāvimuttā hi aparakālakiriyā ca yathā sambhavati, taṃ dassetuṃ ‘‘maggapaññāyā’’tiādi vuttaṃ.

“Ārakā kilesehi”（远离烦恼），是依语源学说其词义。“Ārakā”（远离），意指因已完全根除烦恼，故远离彼等。因已断贪等，无作恶之隐秘，且具无上应供等因缘，故称阿罗汉。虽然这是《相应释义》，但阿毗达摩(abhidhamma)则以直说之方式，说“四漏”。梵行住，即道梵行住。“Vuṭṭhā”（已出离），即已出离者。“Catūhi maggehi karaṇīyaṃ”（四道应作），即各自以四道应作之遍知、舍断、作证、修习、现观。如此则有十六种。以其沉没之义，如重担，故为重担。因此世尊说：“五蕴实为重担”等（《相应部》3.22）。因其与自身系缚不离，且为胜义之教说，故胜义即阿罗汉果。虽然此义包含一切成就、相续圆满，且为无过失之法，其本性不动摇；但在不退失之法中，阿罗汉果最为殊胜，而非其他，故说“被称为阿罗汉”等。下分结与上分结，此十种有结，以烦恼、业、异熟之轮回为因缘，因不予出离而系缚，故称有结。即使有其他结，若无其相应之分，则彼等亦有其相应之因缘。有之决定包含下分结与上分结，亦是彼彼有之生起业之决定。然而，已断结者所造之业，亦不生有，故应知唯此等结方具系缚之义。“Sammā kāraṇehi jānitvā”（以正确之因了知），即应如理了知苦等；如此了知后，为示前时之行已解脱，后时之行亦如是生起，故说“以道慧”等。

Bhijjanasabhāvo khaṇāyattattā. Nikkhipitabbasabhāvo maraṇadhammattā. Ayaṃ kāyo usmāyuviññāṇāpagamo chaḍḍanīyadhammo, yasmiṃ yaṃ patiṭṭhitaṃ, taṃ tassa santānagatavippayuttanti katvā vattabbataṃ arahatīti āha ‘‘khīṇāsavassa hi ajīraṇadhammopi atthī’’tiādi. Tenāha bhagavā ‘‘imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañcā’’tiādi (saṃ. ni. 1.107; a. ni. 4.45). Assa khīṇāsavassa, ‘‘jīraṇadhamma’’nti yathāvuttaṃ ajīraṇadhammaṃ ṭhapetvā jīraṇadhammaṃ dassento ‘‘tesaṃpāyaṃ kāyo bhedanadhammo’’ti evamāha. Jaraṃ pattasseva hissa bhedananikkhipitabbatāniyate atthe suttadesanā pavattā. Atthassa uppatti aṭṭhuppatti, sā etassa atthīti aṭṭhuppattiko. Kira-saddo anussavattho, tena anussavāgatoyamattho, na aṭṭhakathāgatoti dīpeti. Tenāha ‘‘vadantī’’ti. Yenāyaṃ attho hetunā aṭṭhuppattiko, taṃ dassetuṃ ‘‘sivikasālāyaṃ nisīditvā kathita’’nti vuttaṃ. ‘‘Viharati jetavane’’ti nidānavacanena yathā na virujjhati, tathā veditabbaṃ. Nanu imassa suttassa pucchāvasiko nikkhepoti? Saccametaṃ, suttekadesaṃ pana sandhāya aṭṭhuppattikatāvacanaṃ. Keci pana ‘‘yānaṃ āruhitvā rājā āgato, rañño ārohanīyarathaṃ dassetvā vutta’’ntipi vadanti.

其性可坏，因其依刹那而存。其性应舍，因其是死法。此身乃热、寿、识离去后应舍之法，凡其所依者，皆与彼之相续分离，故值得说“漏尽者亦有不老之法”等。因此世尊(bhagavā)说：“就在这丈六之躯、有想有意的身体中，我宣说世间、世间集、世间灭”等（《相应部》1.107；《增支部》4.45）。对于彼漏尽者，所谓“衰老之法”，是舍弃如前所述之不衰老之法，而显示衰老之法，故说“此身是可坏之法”。经文之教说，是针对其达到老年时，其身之坏灭与应舍弃之义是必然的。义之生起，即义生。此经具有义生，故称有义生。“Kira”（据说）一词是传闻之义，因此此义是传闻而来，而非出自义注(aṭṭhakathā)，故如此显示。因此说“他们说”。为显示此义因何缘由而有义生，故说“坐在尸毗伽室中宣说”。“住在祇陀林(jetavane)”此引文，应理解为不相违。难道这部经不是以问答形式而作结吗？确实如此，但此义生之说，是针对经文的一部分而言。然而，也有人说：“国王乘车而来，是为显示国王所乘之车而说”等。

Sarīre pheṇapiṇḍasame kiṃ vattabbaṃ? Sabbhi saddhinti sādhūhi saha pavedayanti. Na hi kadāci sādhūnaṃ sādhūhi saha kattabbā honti, tasmā sīdanasabhāvānaṃ kilesānaṃ bhijjanappattattā nibbānaṃ sabbhīti vuccati. Purimapadassāti ‘‘satañca dhammo na jaraṃ upetī’’ti padassa. Kāraṇaṃ dassento byatirekavasena. Sataṃ dhammo nibbānaṃ kilesehi saṃsīdanabhijjanasabhāvo na hoti, tasmā taṃ āgamma jaraṃ na upeti. Kilesā pana tannimittakā, evamayaṃ vuttakāraṇato jaraṃ na upetīti. Tenāha ‘‘ida’’ntiādi. Sundarādhivacanaṃ vā etaṃ ‘‘sabbhī’’ti padaṃ apāpatādīpanato, sabbhidhammabhūtanti [Pg.177] attho. Tenāha ‘‘virāgo tesaṃ aggamakkhāyati (itivu. 90; a. ni. 4.34), na tena dhammena samatthi kiñcī’’ti (khu. pā. 6.4; su. ni. 227) ca.

此身犹如泡沫聚，尚有何言？“与善人”(sabbhi)意即与善人(sādhu)一同宣说。又，因具沉沦本性之诸烦恼已达于坏灭，故涅槃被称为“善”(sabbhi)。前句“善人之法不老去”(satañca dhammo na jaraṃ upeti)是为了以反显方式说明原因。善人之法，即涅槃，不具诸烦恼沉沦坏灭之性，故依之则不老去。诸烦恼则是其（老去）之因相，故依已述之原因，此（法）不老去。因此说“此”等等。“善”(sabbhi)一词亦是美称，因其显示远离罪恶，意即是善法。因此说：“离欲于彼等中被说为最上”(itivu. 90; a. ni. 4.34)，以及“无有任何法能与彼法相比”(khu. pā. 6.4; su. ni. 227)。

Jarāmaraṇasuttavaṇṇanā niṭṭhitā.

老死经释义终。

4. Piyasuttavaṇṇanā

4. 爱经释义

115. Rahasi gatassāti janasambādhato apakkantassa. Nilīnassa teneva janavivekena ekamantaṃ nisajjāya ekībhāvena paṭisallīnassa viya. Tenāha ‘‘ekībhūtassā’’ti. Sabbaññubhāsitaṃ karonto āha tassa vacanaṃ ‘‘evameta’’nti sampaṭicchitvā tassa vacanaṃ tathāpaccanubhāsanto. Antakenādhipannattā eva khettavatthuhiraññasuvaṇṇādi mānusaṃ bhavaṃ jahato. Anuganti anugataṃ, tameva anugāmīti attho. Nicayanti uparūpari vaḍḍhiyā nicitabhūtaṃ. Samparāyikanti samparāya hitaṃ.

115. “隐秘而行者”(rahasi gatassa)，是说远离人群喧嚣。“如隐者般”(nilīnassa)，是指因远离人群而独坐，犹如隐退一般。因此说“独处者”(ekībhūtassa)。依循一切知者所说，他接受其言“诚然如此”(evameta)，并如是复述其言。因被死神(Antaka)所征服，而舍弃田地、财物、金银等属人之物。“随行”(anugaṃ)，即随从(anugataṃ)，意为跟随于彼。“积聚”(nicayaṃ)，是说不断增多、积累而成。“为来世”(samparāyikaṃ)，是说于来世有益。

Piyasuttavaṇṇanā niṭṭhitā.

爱经释义终。

5. Attarakkhitasuttavaṇṇanā

5. 自护经释义

116. Pīdahananti saṃyamanaṃ. Kammapathabhedaṃ appattassāti supinakālo viya pavattimattatāya kammapathavisesaṃ agatassa. Kammassāti akusalakammassa. Saṃvaranti saṃvarabhāvaṃ dasseti, itarassa pana saṃvarabhāvo purimehi tīhi padehi dassitovāti. Ottappampi gahitameva tadavinābhāvato. Na hi pāpajigucchanaṃ pāpautrāsarahitaṃ, utrāso vā pāpajigucchanarahito atthīti.

116. “抑制”(pīdahanaṃ)，是指制御。“未达到业道差别者”(kammapathabhedaṃ appattassa)，是指如同梦境般，仅是行为的发生，而未达到业道的特殊状态。“业”(kammassa)，是指不善业(akusalakammassa)。“防护”(saṃvaraṃ)，是显示防护的状态；而对于另一者（善业）的防护状态，则已由前三句显示。愧(ottappa)也已包含在内，因其（与惭）不可分离。因为厌恶罪恶不会脱离对罪恶的恐惧，对罪恶的恐惧也不会脱离对罪恶的厌恶。

Attarakkhitasuttavaṇṇanā niṭṭhitā.

自护经释义终。

6. Appakasuttavaṇṇanā

6. 少欲经释义

117. Uḷārasaddo [Pg.178] seṭṭhe bahuke ca dissatīti āha ‘‘paṇīte ca bahuke cā’’ti. Mānamajjanenāti mānavasena madappattiyā. Atikkamanti sādhumariyādavītikkamalakkhaṇaṃ dosaṃ. Kūṭo pāso.

117. “广大”(uḷāra)一词，可见于表示“殊胜”(seṭṭha)与“众多”(bahuka)，因此说“殊胜且众多”(paṇīte ca bahuke ca)。“因慢而醉”(mānamajjanena)，是指因傲慢而达到沉醉的状态。“违犯”(atikkamaṃ)，是指具有违越善法界限之相的过失(dosa)。“欺诈”(kūṭo)，即是陷阱(pāso)。

Appakasuttavaṇṇanā niṭṭhitā.

少欲经释义终。

7. Aḍḍakaraṇasuttavaṇṇanā

7. 半诤事经释义

118. Yasmā kāmanimittaṃ satto sampajānamusā bhāsati, tasmā kāmā tassa patiṭṭhā paccayo kāraṇanti āha ‘‘kāmahetū’’tiādi. Bhadramukhasīsena viṭaṭubhaṃ bhadropacārena upacaratīti attho, vinicchayo karīyati etthāti aḍḍakaraṇaṃ, vinicchayaṭṭhānaṃ. Khippanti kūṭaṃ, macchakhippantipi vaṭṭati. Oḍḍitanti oḍḍanavasena phalaṃ pāpitaṃ.

118. 因为欲的缘故，有情明知而说妄语，所以欲是他的立足处、缘、因，因此说“因欲”(kāmahetu)等。以“善面首”(bhadramukhasīsa)对待恶人(viṭaṭubha)，意即以善行(bhadropacāra)对待；于此作判决，故为“判决”(aḍḍakaraṇaṃ)，即裁判场所(vinicchayaṭṭhānaṃ)。“速”(khippaṃ)，即欺诈(kūṭaṃ)，亦可作“鱼网”(macchakhippaṃ)。“已设陷”(oḍḍitaṃ)，是指以设陷阱的方式使其得到结果。

Aḍḍakaraṇasuttavaṇṇanā niṭṭhitā.

半诤事经释义终。

8. Mallikāsuttavaṇṇanā

8. 茉莉夫人经释义

119. ‘‘Kasmā pucchatī’’ti? Pucchākāraṇaṃ codetvā samudayato paṭṭhāya dassetuṃ ‘‘ayaṃ kira mallikā’’tiādi vuttaṃ. Mālārāmaṃ gantvāti attano pitu mālārāmaṃ rakkhaṇatthañceva avasesapupphaggahaṇatthañca gantvā. Kāsigāmeti kāsiraṭṭhassa gāme. So kira gāmo mahākosalarājena attano dhītuyā patigharaṃ gacchantiyā pupphamūlatthāya dinno, taṃnimittaṃ. Bhāgineyyena ajātasattunā. Tassāti rañño pasenadissa. Sāti mallikā. Nivattitunti tassā dhammatāya nivattituṃ tassā vacanaṃ paṭikkhipituṃ. Nevajjhagāti vattamānatthe atītavacananti āha ‘‘nādhigacchatī’’ti. Puthu attāti tesaṃ sattānaṃ attā.

119. “为何问？”(kasmā pucchati) 探究提问的原因，为从缘起开始显示，故说“这位茉莉”(ayaṃ kira mallikā)等。“去花园”(mālārāmaṃ gantvā)，是指为了守护父亲的花园以及采摘余花而去。“在迦尸村”(kāsigāme)，即在迦尸国(kāsiraṭṭha)的村庄。据说那村庄是憍萨罗(Kosala)大王在其女出嫁时，为作花资而赐予的。“外甥阿闍世”(bhāgineyyena ajātasattunā)。“他的”(tassa)，是指波斯匿王(Pasenadi)的。“她”(sā)，是指茉莉夫人(Mallikā)。“为阻止”(nivattituṃ)，是指依她的本性而阻止，拒绝她的话。“未得”(nevajjhagā)，是以过去时表示现在时，因此说“未获得”(nādhigacchati)。“种种我”(puthu attā)，是指那些有情的我。

Mallikāsuttavaṇṇanā niṭṭhitā.

茉莉夫人经释义终。

9. Yaññasuttavaṇṇanā

9. 祭祀经释义

120. Thūṇanti [Pg.179] yaññūpatthambhaṃ. Upanītāni yaññaṃ yajituṃ ārambhāya. Ettāvatāti ‘‘idha, bhante…pe… rudamānā parikammāni karontī’’ti ettakena pāṭhena. Sanniṭṭhānanti ‘‘naṃ itthiṃ labhissāmi nu kho, na nu kho labhissāmī’’ti nicchayaṃ avindanto na ñāyanto. Pheṇuddehakanti yathā yattha kuthite pheṇaṃ uddehati na upadhīyati, evaṃ anekavāraṃ pheṇaṃ uṭṭhāpetvā. Taṃ divasanti tasmiṃ raññā niddaṃ alabhitvā dukkhaseyyadivase. Ālokaṃ oloketvāti lohakumbhimukhavaṭṭisīse patte tattha mahantaṃ ālokaṃ oloketvā. Attāno vacanaṃ rañño pavattiñāpanatthaṃ. Mahāsaddo udapādi ‘‘evarūpaṃ yaññaṃ rājā kārāpetī’’ti. Vattukāmo ahosi, vattuñca pana avisahanto ‘‘sa’’ iti vatvā lohakumbhiyaṃ nimuggo. Imaṃ gāthaṃ vattukāmo ahosīti ayaṃ panettha sambandho. Esa nayo sesapadadvayepi. Dhammabheriṃ carāpesuṃ ‘‘koci kañci pāṇaṃ mā hanatū’’ti. So itthisāmiko puriso sotāpattiphale patiṭṭhahi attano upanissayasampattiyā sattu ca desanāvilāsasampattiyā, rājā pana mahābodhinirujjhanasabhāvattā kiñci visesaṃ nādhigacchi.

120. “柱”(thūṇaṃ)，即祭祀的支撑物(yaññūpatthambhaṃ)。“已献上”(upanītāni)，是为开始祭祀而准备。“至此”(ettāvatā)，即以此文句：“尊者，在此……乃至……哭泣着准备”。“犹豫”(sanniṭṭhānaṃ)，是指“我能否得到那个女人呢？”，无法决定，不能了知。“泡沫涌起”(pheṇuddehakaṃ)，犹如在沸腾处，泡沫涌起而不息，如是多次令泡沫升起。“那一日”(taṃ divasaṃ)，即国王不得安眠、痛苦卧床之日。“见光明”(ālokaṃ oloketvā)，即到达铜锅口边缘的顶上，看到那里的巨大光明。为告知国王自己的话语与事情的经过。大声生起：“国王正举行如此祭祀！”他本想说话，但不能忍受，只说了一个“萨”(sa)字，便沉入铜锅。他本想说此偈颂，这是此处的关联。其余二句，理路亦然。他们令人敲响法鼓(dhammabheriṃ)宣告：“任何人不得杀害任何生命！”那位女人的丈夫，因自身的近因缘成就(upanissayasampatti)及导师说法的善巧成就(desanāvilāsasampatti)，安住于入流果(sotāpattiphala)；而国王，因其本性会障碍大菩提(mahābodhi)，未证得任何殊胜。

Saṅgahavatthūnīti lokassa saṅgahakāraṇāni. Nipphannasassato navabhāge kassakassa datvā raññaṃ ekabhāgaggahaṇaṃ dasamabhāgaggahaṇaṃ. Evaṃ kassakā haṭṭhatuṭṭhā sassāni sampādentīti āha ‘‘sassasampādane medhāvitāti attho’’ti. Tato orabhāge kira chabhāgaggahaṇaṃ jātaṃ. Chamāsikanti channaṃ channaṃ māsānaṃ pahonakaṃ. Pāsetīti pāsagate viya karoti. Vācāya piyassa piyakarassa kammaṃ vācāpeyyaṃ. Sabbaso raṭṭhassa iddhādibhāvato khemaṃ. Nirabbudaṃ coriyābhāvato. Idañhi raṭṭhaṃ acoriyaṃ niraggaḷanti vuccati apārutagharabhāvato.

“摄事”(saṅgahavatthūni)，即是世间的摄受之因(saṅgahakāraṇāni)。从已成熟的庄稼中，给予农夫九份，国王收取一份，即收取十分之一。如是，农夫欢喜满足，令庄稼丰产，因此说“于庄稼丰产有智慧”(sassasampādane medhāvī)。此后，据说变成了收取六分之一。“六月量”(chamāsikaṃ)，即足够六个月之用。“束缚”(pāseti)，是指使其如同落入罗网。由语而生的可爱、可喜之行为，即是“爱语”(vācāpeyyaṃ)。国家因繁荣等而“安稳”(khemaṃ)。因无盗贼而“无患”(nirabbudaṃ)。此国因家门不闭(apārutagharabhāvato)而被称作“无盗”(acoriyaṃ)、“无闩”(niraggaḷaṃ)。

Uddhaṃmūlakaṃ katvāti ummūlaṃ katvā. Dvīhi pariyaññehīti mahāyaññassa pubbabhāge pacchā ca pavattetabbehi dvīhi parivārayaññehi. Sattavīsati…pe… nassāti sattavīsādhikānaṃ tiṇṇaṃ pasusatānaṃ dvāvīsatiyā assādīhi ca saṭṭhiadhikadvisataāraññakapasūhi ca saddhiṃ sampiṇḍitānaṃ pana [Pg.180] navādhikachasatapasūnaṃ māraṇena bheravassa pāpabhīrukānaṃ bhayāvahassa. Tathā hi vadanti –

“令根向上”(uddhaṃmūlakaṃ katvā)，即连根拔起(ummūlaṃ katvā)。“以二围绕祭”(dvīhi pariyaññehīti)，是指在大祭(mahāyañña)之前后应举行的两种附属祭祀(parivārayaññehi)。“二十七……乃至……毁灭”，是指通过杀害总计六百零九只牲畜——即三百二十七只牲畜、二十二匹马等，以及二百六十只野生动物——此乃恐怖之事，为惧怕罪恶者带来怖畏。诚如所言：

‘‘Chasatāni niyujjanti, pasūnaṃ majjhime hani,Assamedhassa yaññassa, adhikāni navāpi cā’’ti.

“六百牲畜被献祭，于马祭(assamedha)中，复增其九。”

Sammanti yugacchidde pakkhipitabbadaṇḍakaṃ. Pāsentīti khipanti. Saṃhārimehīti sakaṭehi vahitabbehi yūpehi. Pubbe kira eko rājā sammāpāsaṃ yajanto sarassatinadītīre pathaviyā vivare dinne nimuggoyeva ahosi. Andhabālabrāhmaṇā gatānugatigatā ‘‘ayaṃ tassa saggagamanamaggo’’ti saññāya tattha sammāpāsayaññaṃ paṭṭhapenti. Tena vuttaṃ ‘‘nimuggokāsato pabhutī’’ti. Ayūpo appakadivaso yāgo, sayūpo bahudivasaṃ sādheyyo satrayāgo. Mantapadābhisaṅkhatānaṃ sappimadhūnaṃ vājamiti samaññā, hiraññasuvaṇṇagomahiṃ sādisattarasakadakkhiṇassa. Sāragabbhakoṭṭhāgārādīsu natthettha aggaḷanti niraggaḷo. Tattha kira yaññe attano sāpateyyaṃ anavasesato anigūhitvā niyyātīyati. Mahārambhāti bahupasughātakammā. Aṭṭhakathāyaṃ pana ‘‘vividhā yattha haññare’’ti vakkhamānattā ‘‘mahākiccā’’ti attho vutto, idha ‘‘mahārambhāti papañcavasena ajeḷakā’’tiādi vuttanti ‘‘bahupasughātakammā’’ti attho vutto. Nirārambhāti etthāpi vuttanayena attho veditabbo. Anugataṃ kulanti anukulaṃ, kulānugatanti attho veditabbo. Tenāha ‘‘yaṃ niccabhattādi…pe… attho’’ti.

“投网”(sammanti)指应投入轭孔中的木杖。“投掷”(pāsenti)即抛掷(khipanti)。“需搬运的”(saṃhārimehi)指应当用车运载的木桩。古时有一国王举行正网祭(sammāpāsa)，在萨拉洒蒂(Sarassatī)河畔，当大地裂开时，他便沉没其中。愚痴的婆罗门随波逐流，误以为“此乃升天之道”，便在那里设立正网祭。因此说：“从沉没之处开始”。无柱祭(ayūpa)是短期祭祀，有柱祭(sayūpa)是需长期完成的会祭(satrayāga)。由咒语所成的酥油与蜂蜜名为“活力祭品”(vāja)，以及黄金、白银、牛、水牛等十七种布施物。在核心仓库等处若无门闩，即为“无闩”(niraggaḷo)。据说在祭祀时，要毫无保留、毫不隐藏地献出自己全部的财产。“大兴作”(mahārambha)指杀害众多牲畜之事。但在义注中，因将说“种种生物在此被杀”，故其义为“多事务”；此处又说“大兴作，即就铺陈而言，如羊等”，故其义为“杀害众多牲畜之事”。“无兴作”(nirārambha)之义也应按此理推知。“随顺家族”(anugataṃ kulaṃ)即是“顺于家族”(anukulaṃ)，应理解为随顺家族之义。因此说：“经常供养等……其义”。

Yaññasuttavaṇṇanā niṭṭhitā.

《祭祀经》释义终。

10. Bandhanasuttavaṇṇanā

10. 束缚经释义

121. Idanti ‘‘idha, bhante’’tiādikaṃ vacanaṃ. Te bhikkhū ārocesunti sambandho. Tesūti tesu raññā bandhāpitamanussesu. Sukatakāraṇanti sukāraṇakiriyaṃ ārocesuṃ, na kevalaṃ tesaṃ manussānaṃ bandhāpitabhāvaṃ[Pg.181]. Idāni tamatthaṃ vitthārato dassetuṃ ‘‘rañño kirā’’tiādi vuttaṃ. Aṭṭhavaṅkoti aṭṭhaṃso. Antogharacārinoti antepuravāsino.

121. “此”(idaṃ)指“尊者，在此”等话语。应与“那些比丘们禀告”相连接。“于彼等”(tesu)指于那些被国王囚禁的人。“善行之因”(sukatakāraṇaṃ)是说他们禀告了善因之行，而不仅仅是那些人被囚禁之事。现在为了详细说明其义，而说“据说国王”等语。“八曲”(aṭṭhavaṅka)即八分之一。“内宫行走者”(antogharacārino)即后宫居住者。

Ukkaṭṭheti yuddhe. Mantīsūti guttamantīsu. Akutūhalanti saññataṃ. Piyanti piyāyitabbaṃ. Annapānamhi madhure abhutte uppanne. Attheti atthe kicce jāte thiranti na kathenti kāyabalamattena apanetuṃ sakkuṇeyyattā. Suṭṭhu rattarattāti ativiya rattā eva hutvā rattā. Sārattenāti sārabhāvena sārabhāvasaññāya. Ohārinanti heṭṭhā haraṇasīlanti āha ‘‘catūsu apāyesu ākaḍḍhanaka’’nti. Sithilanti sithilākāraṃ, na pana sithilaṃ. Tenāha bhagavā ‘‘duppamuñca’’nti.

“卓越”(ukkaṭṭhe)指在战斗中。“于谋臣”(mantīsu)指于秘密谋议者。“无好奇”(akutūhalaṃ)是自我约束。“喜爱”(piyaṃ)指应被喜爱之物。指对尚未食用的甜美饮食生起（喜爱）。“有事”(atthe)指有事情发生时，他们不说“坚定”(thiraṃ)，因为仅凭体力就能排除。“极染著”(suṭṭhu rattarattā)是极其染著，已然被染。“以坚实”(sārattena)指以坚实的状态、对坚实状态的认知。“拖下者”(ohārinaṃ)是向下牵引的习性，故说“能牵引至四恶趣”。“松弛”(sithilaṃ)指松弛的样子，但并非真的松弛。因此世尊说“难以解脱”。

Bandhanasuttavaṇṇanā niṭṭhitā.

《束缚经》释义终。

Paṭhamavaggavaṇṇanā niṭṭhitā.

第一品释义终。

2. Dutiyavaggo

2. 第二品

1. Sattajaṭilasuttavaṇṇanā

1. 七结发者经释义

122. Pubbārāmasaṅkhāteti sāvatthinagarassa pubbadisāya katattā pubbārāmeti saṅkhaṃ gate. Tatrāti ‘‘migāramātuyā pāsāde’’ti tasmiṃ saṃkhittavacane. Ayaṃ idāni vuccamānā anupubbikathā ādito paṭṭhāya anukkamakathā. Patthanaṃ akāsi tassa bhagavato aggupaṭṭhāyikaṃ ekaṃ upāsikaṃ disvā taṃ ṭhānantaraṃ ākaṅkhantī. Meṇḍakaputtassāti meṇḍakaseṭṭhiputtassa. Mātiṭṭhāne ṭhapesi tassā upakāraṃ garubhāvañca disvā. Tāya kārite pāsādeti tāya mahāupāsikāya mahālatāpasādhanaṃ vissajjetvā navahi koṭīhi karīsamatte bhūmibhāge kārite sahassagabbhapaṭimaṇḍite pāsāde.

122. 名为“东园”(Pubbārāma)，是因为它建在舍卫城(Sāvatthī)的东边，故得此名。“于彼处”(tatra)指在“鹿母殿”(Migāramātuyā pāsāde)这句简略的话中。现在所说的，是从头开始的次第叙述。她看见世尊的一位首席女侍者优婆夷，因渴望得到那个地位而发愿。“面达迦(Meṇḍaka)之子”即面达迦长者之子。（长者）看到她的帮助和可敬之处，便将她置于母亲的地位。“于她所造的殿堂中”(tāya kārite pāsāde)指于那位大优婆夷舍弃大藤饰(mahālatāpasādhana)，花费九俱胝(koṭi)，在一块面积如一“伽里沙”(karīsa)的土地上建造的、由一千个房间庄严的殿堂中。

Parūḷhakacchāti parūḷhakacchalomā. Kamaṇḍalughaṭikādiṃ pabbajitaparikkhāraṃ. Naggabhogganissirikānanti naggānañceva bhoggānañca nissirikānañca. Te hi anivatthavatthatāya naggā ceva, acelakavatādinā bhoggasarīratāya bhoggā, sobhārahitatāya nissirikā ca. Attanā diṭṭhasutaṃ [Pg.182] paṭicchādetvā na katheyyunti akāraṇametaṃ tesaṃ raññā payuttacarapurisabhāvato. Evaṃ kate pana te ‘‘aññepi pabbajitā atthīti ayaṃ jānātī’’ti maññeyyunti kohaññacitto evaṃ akāsīti sakkā viññātuṃ. Tathā hi tenatthena aparitosamāno ‘‘apicā’’tiādimāha.

“腋毛长者”(parūḷhakaccha)即腋毛丛生者。“军持、水瓶等”(kamaṇḍalughaṭikādiṃ)是出家人的资具。“于裸形、蜷曲、无光彩者”(naggabhogganissirikānaṃ)即于裸形者、蜷曲者与无光彩者。他们因不穿衣服而为裸形者，因裸体行等而身体蜷曲故为蜷曲者，因无光彩而为无光彩者。他们隐藏自己所见所闻而不说，这并非没有原因，因为他们是国王派出的密探。如果这样做，他们可能会想：“此人知道还有其他出家人”，可以理解他是怀着欺骗之心而如此行事。正因如此，他对这个解释不满意，所以说了“再者”等语。

Kāsikacandananti ujjalacandanaṃ. Taṃ kira vaṇṇavasena samujjalaṃ hoti pabhassaraṃ, tadatthameva naṃ saṇhataraṃ karonti. Tenāha ‘‘kāsikacandananti saṇhacandana’’nti. Vaṇṇagandhatthāyāti vaṇṇasobhatthañceva sugandhabhāvatthañca. Vaṇṇagandhatthāyāti chavirāgakaraṇatthañceva sugandhatthāya ca. ‘‘Gihinā’’tiādīhi padehi evaṃ pamādavihārinā tayā arahanto duviññeyyāti dasseti.

“迦尸栴檀”(kāsikacandanaṃ)指光亮的栴檀。据说它因颜色而极为明亮、光耀，为此他们将它做得更加细腻。因此说“迦尸栴檀是细腻的栴檀”。“为色与香故”(vaṇṇagandhatthāya)是为了色泽之美和气味之香。“为色与香故”也是为了使肤色光润和产生香气。以“在家人”等词句，表明像你这样放逸而住的人，是难以了知阿罗汉的。

Saṃvāso nāma idha kālena upasaṅkamananti dassento ‘‘upasaṅkamantenā’’ti āha. Kāyavācāhi asaṃyatenapi saṃyatākāro, asaṃvutindriyenapi saṃvutindriyākāro. Pariggahessāmīti vīmaṃsissāmi ‘‘parisuddhaṃ nu kho, no’’ti. Sappaññenāti sīlapariggaṇhanapaññāya sappaññena. Jānituṃ na sakkoti sabhāvassa sato sīlassa anupadhāraṇato.

此处所谓“共住”(saṃvāso)，是为了表明是“适时地亲近”，才说“藉由亲近”。即使身语未调伏，也装出已调伏的样子；即使诸根未守护，也装出已守护的样子。“我将审察”(pariggahessāmi)即我将查究“（此戒）究竟清净否？”。“有慧者”(sappaññena)指具有审察戒行之慧者。由于不能省察真实存在的戒，因此无法了知。

Kathanenāti aparāparaṃ kathanena. Tathā hi vakkhati ‘‘ekaccassa hī’’tiādi. Ariyavohāroti diṭṭhādilakkhaṇena voharito ‘‘diṭṭhaṃ adiṭṭha’’ntiādinā pavuttasaddavohāro. Tassa pana kāraṇameva gaṇhanto ‘‘ettha cetanā’’ti āha. Esa nayo anariyavohārepi. Paramatthato hi saccavācādayo musāvādādayo cetanālakkhaṇāti. Paññattivohāro tathā tathā voharitabbato evamāha ‘‘saṃvohārena kho, mahārāja, soceyyaṃ veditabba’’nti.

“以言说”(kathanena)即接连不断地言说。诚如接下来将说的“因为对某些人而言”等。“圣言说”(ariyavohāra)指以见等为特征而说，即如“见为不见”等所说的言语表达。而只取其原因时，则说“此处有思”。此理亦适用于非圣言说。因为从胜义而言，真实语等和妄语等都是以思为特征。“施设言说”(paññattivohāra)是因为应如是如是地表达，所以这样说：“大王，清净应通过交往来了知”。

Ñāṇathāmoti ñāṇaguṇabalaṃ, yena ṭhānuppattikapaṭibhānādinā accāyikakiccakaraṇīyāni niṭṭhāpeti. Saṃkathāyāti atthavīmaṃsanavasena pavattāya sammākathāya. Uppilavati lahukabhāvato. Heṭṭhācarakāti avacarakā. Ye anupavisitvā paresaṃ rahassavīmaṃsanavasena pavattā, tesu ocarakavohāroti vuttaṃ ‘‘carā hī’’tiādi.

“智力”(ñāṇathāmo)指智慧的功德之力，凭借此力，能以机敏、辩才等完成紧急要务。“以交谈”(saṃkathāya)指以考察义理的方式进行的正当谈话。“上浮”(uppilavati)是由于轻浮。“下劣行者”(heṭṭhācarakā)即密探(avacarakā)。那些潜入其中，以探查他人秘密为事的人，被称为密探(ocaraka)，如说“行者”等。

Vaṇṇasaṇṭhānenāti vaṇṇena vā saṇṭhānena vā vaṇṇapokkharatāya vā saṇṭhānasampattiyā vā. Sujāno pesalo vissaseti yojanā. Lahukadassanenāti [Pg.183] parittadassanena vijjukena viya. Parikkhārabhaṇḍakenāti pabbajitaparikkhārabhūtena bhaṇḍakena. Lohaḍḍhamāsoti lohamayo upaḍḍhagghanakamāso.

“以色与形”(vaṇṇasaṇṭhānena)指以颜色或形状，或以色泽之美，或以形状之完美。“善知者”(sujāno)、“柔顺者”(pesalo)，“信任”(vissaseti)，这是（句子的）连接。“以轻见”(lahukadassanena)指如闪电般短暂地一见。“以资具”(parikkhārabhaṇḍakena)指作为出家资具的物品。“铁半钱”(lohaḍḍhamāso)指铁制的、价值半个“马萨咖”(māsa)的钱币。

Sattajaṭilasuttavaṇṇanā niṭṭhitā.

《七结发者经》释义终。

2. Pañcarājasuttavaṇṇanā

2. 五王经释义

123. Rūpāti rūpasaṅkhātā kāmaguṇā. Te pana nīlādivasena anekabhedabhinnāpi rūpāyatanattā cakkhuviññeyyataṃ nātivattantīti āha ‘‘nīlapītādibhedaṃ rūpārammaṇa’’nti. To-saddopi dā-saddo viya kālattho hotīti āha ‘‘yatoti yadā’’ti. Manaṃ āpayati vaḍḍhetīti manāpaṃ, manoramaṃ. Manāpanipphattitanti tassa puggalassa manasā piyāyitaṃ, tassa aggabhāvena pariyantaṃ paramaṃ koṭiṃ katvā pavattitanti attho. Puggalamanāpanti ārammaṇasabhāvaṃ acintetvā puggalassa vasena manāpabhāveneva iṭṭhatāya iṭṭhanti. Sammutīti samaññā. Puggalamanāpaṃ nāma saññāvipallāsavasena viparītampi gaṇhāti itarasabhāvatoti āha ‘‘yaṃ ekassa…pe… iṭṭhaṃ kanta’’nti. Idāni taṃ jivhāviññeyyavasena yojetvā dassento ‘‘paccantavāsīna’’ntiādimāha. Idaṃ puggalamanāpanti idaṃ yathāvuttaṃ jivhāviññeyyaṃ viya aññampi evaṃjātikaṃ tena tena puggalena manāpanti gahetabbārammaṇaṃ puggalamanāpaṃ nāma.

123. “色(rūpa)是指名为色的欲乐。此等虽依青、黄等而有多种差别，但因其为色处(rūpāyatana)，不超越眼识所识知，故说‘青、黄等差别的色所缘’。‘to’字亦如‘dā’字，有时间之义，故说‘yatoti即yadā’。使心增长(Manaṃ āpayati vaḍḍheti)，故为‘悦意’(manāpaṃ)，即心所喜乐(manoramaṃ)。‘悦意圆满’(Manāpanipphattita)是说，为该个人心中所喜爱，以其为最上，达到究竟、顶点的状态而转起之义。‘个人所悦’(Puggalamanāpa)是说，不思惟所缘的自性，仅依个人而为悦意，故为可意。‘世俗’(Sammuti)即名称(samaññā)。所谓‘个人所悦’，是因想颠倒(saññāvipallāsa)故，亦将相异自性的事物执取为悦意，故说‘于一人……乃至……为可意、可爱’。今为显示其与舌识所识知者相应，而说‘边地居民’等。此‘个人所悦’是说，如此处所说舌识所识知者，其他此类为各个个人所执取为悦意的所缘，即名为‘个人所悦’。

Loke paṭivibhattaṃ natthi, vibhajitvā dassanena lokena madhurajātenapi paṭivibhattaṃ katvā gahetuṃ na sakkuṇeyyāti adhippāyo. Tenāha ‘‘vibhajitvā pana dassetabba’’nti. Dibbakappampīti devalokapariyāpannasadisampi amanāpaṃ upaṭṭhāti uḷārapaṇītārammaṇaparicayato. Majjhimānaṃ pana…pe… vibhajitabbaṃ tesaṃ manāpassa manāpato, amanāpassa amanāpato upaṭṭhānato. Tatthapi iṭṭhāniṭṭhaparicchedo nippariyāyato evaṃ veditabboti dassento āha ‘‘tañca paneta’’ntiādi. Tañca panetaṃ iṭṭhāniṭṭhabhūtaṃ ārammaṇaṃ kāmāvacarajavanesu akusalassa vasena yebhuyyena [Pg.184] pavattatīti katvā tattha ‘‘rajjati dussatī’’ti akusalasseva pavatti dassitā. Sesakāmāvacarassapi vasena pavatti labbhateva. Tathā hi taṃ appaṭikūlepi paṭikūlākārato, paṭikūlepi appaṭikūlākārato pavattatīti. Vipākacittaṃ iṭṭhāniṭṭhaṃ paricchindati, na sakkā vipākaṃ vañcetunti. Kusalakammaṃ hi ekantato iṭṭhameva, akusalakammañca aniṭṭhameva, tasmā tattha uppajjamānaṃ vipākacittaṃ yathāsabhāvato pavattatīti.

其意为：世间无有分别，纵以分别观察，世人亦不能将甘美之物分别而执取。因此说“然应分别而显示”。“即使天界之境”(Dibbakappampīti)是说，即使等同天界者，亦因熟悉广大、胜妙的所缘而现起为不悦意。然于中等之人……乃至……应分别，因于彼等，悦意者作为悦意而现起，不悦意者作为不悦意而现起。于此，为显示可意与不可意的界限应如是无差别地了知，而说“而此”等。而此成为可意与不可意的所缘，于欲界速行心中，多依不善而转起，故于彼处显示了不善的转起，即“染著、瞋恚”。依其余欲界心亦可得其转起。诚然，其于非可厌者亦以可厌之相而转起，于可厌者亦以非可厌之相而转起。异熟心(vipākacitta)能辨别可意与不可意，异熟(vipāka)不可欺也。善业(kusalakamma)确实是纯粹可意的，不善业(akusalakamma)是纯粹不可意的，是故于彼处生起的异熟心，乃依自性而转起。

Yaṃ pana sammohavinodaniyaṃ ‘‘kusalakammajaṃ aniṭṭhaṃ nāma natthī’’ti ettakameva vuttaṃ, taṃ pana nidassanamattaṃ daṭṭhabbaṃ. Tena sobhanaṃ akusalakammajampi ekaccānaṃ sattānaṃ iṭṭhanti anuññātaṃ siyā. Kusalakammajaṃ pana sabbesaṃ iṭṭhamevāti vadanti. Tiracchānagatānaṃ kesañci manussarūpaṃ amanāpaṃ, yato te disvāva palāyanti. Manussā ca devatānaṃ rūpaṃ disvā bhāyanti, tesampi vipākaviññāṇaṃ taṃ rūpaṃ ārabbha kusalavipākameva uppajjati, tādisassa pana puññassa abhāvā na tesaṃ tattha abhirati hotīti daṭṭhabbaṃ. Kusalakammajassa pana aniṭṭhassa abhāvo viya akusalakammajassa sobhanassa iṭṭhassa abhāvo vattabbo. Hatthiādīnampi hi akusalakammajaṃ manussānaṃ akusalavipākasseva ārammaṇaṃ, kusalakammajaṃ pana pavatte samuṭṭhitaṃ kusalavipākassa, iṭṭhārammaṇena vomissakattā appakaṃ akusalakammajaṃ bahulaṃ akusalavipākuppattiyā kāraṇaṃ na bhavissatīti sakkā vattuṃ. Idāni tameva vipākavasena iṭṭhāniṭṭhārammaṇavavatthānaṃ vibhāvetuṃ ‘‘kiñcāpi hī’’tiādi vuttaṃ. Tayidaṃ sammutimanāpasaṃvibhāgatthaṃ vuttaṃ, idha pana na tathā vibhattanti āha ‘‘bhagavā panā’’tiādi.

然于《破迷论》(Sammohavinodanī)中所说“善业所生者，无有不可意”，仅此一句，当知其为例示。由此，不善业所生之美好者，于某些有情亦可被承认为可意。然善业所生者，于一切有情皆为可意，如是说。于某些畜生，人之色为不悦意，是故彼等见而逃遁。人见天神之色亦会怖畏，于彼等，缘彼色而生起的异熟识，实为善异熟，然因无有如是福德，故彼等于此无有喜乐，当如是知。又如善业所生无有不可意者，不善业所生之美好可意者亦无有，此为例示。诚然，于象等，不善业所生者，乃人之不善异熟的所缘；然善业所生者，于流转中生起，为善异熟的所缘。因与可意所缘混杂，故可说：少量不善业所生者，将不成为多量不善异熟生起之因。今为阐明依异熟而确立可意、不可意所缘，而说“虽然”等。此乃为分别世俗所悦而说，然此处非如是分别，故世尊说“然而”等。

So upāsako candanaṅgalagāme jātattā ‘‘candanaṅgaliko’’ti paññāyati, ‘‘candanavilāso’’ti keci. Tassa upāsakassa paṭibhānaṃ udapādīti yojanā. Te rājāno hatappabhe hatasobhe disvāti sambandho. Udakābhisitteti udakena abhisiñcite. Aṅgāre viyāti aṅgārakkhaṇe viya.

彼优婆塞(upāsaka)因生于旃檀伽罗村(Candanaṅgalagāma)，故被称为“旃檀伽罗人”(Candanaṅgaliko)，亦有人称其为“旃檀庄严”(Candanavilāso)。应连接为：彼优婆塞生起辩才。应关联为：见彼诸王失去光彩、失去光辉。“以水浇灌”(udakābhisitte)即以水浇洒。“如炭火”(aṅgāre viya)即如一堆炭火。

Kālassevāti pageva. Avigatagandhaṃ taṅkhaṇavikasitatāya. Īdisaṃ vacananti ‘‘acchādesī’’ti evarūpaṃ vacananti.

“及时”(Kālasseva)即清晨。“香气未散”(Avigatagandhaṃ)是因其刹那间开放。“如是语”(Īdisaṃ vacanaṃ)即“覆盖了”(acchādesi)如是之语。

Pañcarājasuttavaṇṇanā niṭṭhitā.

五王经释义终。

3. Doṇapākasuttavaṇṇanā

3. 多那食经释义

124. ‘‘Doṇapākakura’’nti [Pg.185] ettha vibhattilopaṃ katvā niddesoti āha ‘‘doṇapākaṃ kura’’nti. Doṇassāti catunnaṃ āḷhakānaṃ, soḷasanāḷīnanti attho. Tadupiyanti tadanurūpaṃ, tassa vuttaparimāṇassa anucchavikanti attho. Pubbeti taṃdivasato purimataradivasesu. Balavāti mahā. Bhattapariḷāhoti bhattasammadahetuko. Assa rañño ubhosu passesu gahitatālavaṇṭā bījanti yamakatālavaṇṭehi. Phāsuvihāranti bhojane mattaññutāya laddhabbasukhavihāraṃ. Bhojanamattaññū hi sukhavihāro hoti. Tenāha ‘‘tanukassa bhavanti vedanā, saṇikaṃ jīrati āyu pālaya’’nti.

124. 于“Doṇapākakuraṃ”一句，是省略格变化的解释，故说“doṇapākaṃ kuraṃ”。“一斗”(Doṇassa)即四阿罗迦(āḷhaka)，意为十六纳利(nāḷī)。“与之相配”(Tadupiyaṃ)即与之相应，意为与所说分量相称。“先前”(Pubbe)即在那天之前的日子里。“强”(Balavā)即大。“食恼”(Bhattapariḷāho)即因食物昏沉。于彼王两侧，手持多罗扇者以成对的多罗扇(yamakatālavaṇṭehi)扇凉。“安乐住”(Phāsuvihāraṃ)即由饮食知量而当得的安乐住。饮食知量者确实是安乐住。因此说：“彼感受变轻，缓慢消化护寿命”。

Tanukassāti tanukā assa puggalassa, bhuttapaccayā visabhāgavedanā na hontīti attho. Saṇikanti mandaṃ mudukaṃ, aparissayamevāti attho. Jīratīti paribhuttāhāro paccati. Āyupālayanti nirodho avedano jīvitaṃ rakkhanto. Atha vā saṇikaṃ jīratīti so bhojane mattaññū puggalo parimitāhāratāya saṇikaṃ cirena jīrati jaraṃ pāpuṇāti jīvitaṃ pālento.

“彼感受变轻”(Tanukassa)是说，于此人，感受变轻，意为因所食而有的不调和之受不会生起。“缓慢”(Saṇikaṃ)即轻缓、柔和，意为无有困难。“消化”(Jīrati)即所食之食物被消化。“护寿命”(Āyupālayaṃ)即无有苦受的止息，守护着生命。或者，“缓慢衰老”(saṇikaṃ jīrati)是说，彼饮食知量之人，因饮食有节，故缓慢地、长久地衰老，达到年老，守护着生命。

Pariyāpuṇitvāti ettha yathā sabbaṃ so pariyāpuṇi, tato parañca yathā paṭipajji, taṃ dassetuṃ ‘‘raññā saddhi’’ntiādi vuttaṃ. Tāvatake taṇḍule hāreyyāsi tadupiyañca byañjananti ānetvā sambandho.

于“遍学”(Pariyāpuṇitvā)一句，为显示彼如何全部遍学，以及其后如何行持，而说“与王一起”等。应连接为：“你当取来如是量的米及与之相配的菜肴”。

Purisabhāgo esāti majjhimena purisena bhuñjitabbabhāgo eso, yadidaṃ nāḷikodanamattaṃ. Sallikhitasarīratāti bhamaṃ āropetvā ullikhitassa viya sabbapariḷāhavūpasamassa puthulatāpagatasarīrassa. Sīlaṃ samparāyikatthoti vuttaṃ, kuto panettha sīlanti āha ‘‘bhojane’’tiādi. Sīlaṅgaṃ nāma hotīti catupārisuddhisīlassa avayavo eko bhāgo hoti.

“此为一人份”(Purisabhāgo esa)即此为中等身材者所应食之份，亦即一纳利(nāḷikā)饭量。“身已减损”(Sallikhitasarīratā)是说，其身已离肥胖，一切热恼皆已平息，犹如置于车床刮削一般。说“戒为来世之利”，然此处戒从何而来？故说“于饮食”等。“名为戒支”是说，其为四遍清净戒(catupārisuddhisīla)的一个部分、一个成分。

Doṇapākasuttavaṇṇanā niṭṭhitā.

多那食经释义终。

4. Paṭhamasaṅgāmasuttavaṇṇanā

4. 初战经释义

125. Vedena [Pg.186] ñāṇena īhati iriyatīti vedehī, kosalarājabhaginī ajātasattuno mātā, sā kira sampajaññajātikā. Tenāha ‘‘paṇḍitādhivacana’’nti, cattāri aṅgāni etissanti caturaṅginī. Dvinnaṃ rajjānanti kāsikarajjamagadharajjānaṃ antare, so pana gāmo kāsikarajjo.

125. 以慧(veda)、以智(ñāṇa)而努力、行动，故为维德希(Vedehī)。她是憍萨罗(Kosala)王的妹妹，阿闍世(Ajātasattu)的母亲，据说她生而具有正知。因此说：“此为智者之称”。具四支，故为四支军(caturaṅginī)。“两国之间”即迦尸国与摩揭陀(Magadha)国之间，然彼村庄属于迦尸国。

Pāpāti lāmakā nihīnācārā. Mejjati siniyhatīti metti, sā etesu atthīti mittā. Saha ayanti pavattantīti sahāyā. Sampavaṅkanti suṭṭhu onataṃ. Jayakāraṇaṃ disvā āha, tathā hi ‘‘ajja imaṃ rattiṃ dukkhaṃ setī’’ti kālaparicchedavasena vuttaṃ. Verighāto nāma veripuggale satīti āha ‘‘veripuggalaṃ labhatī’’ti.

恶者(Pāpā)，即卑劣、行为低下者。“Metti”意为喜爱、亲爱，具此者为“mittā”（朋友）。一起前行者，故称“sahāyā”（同伴）。“Sampavaṅkanti”指完全顺从。见胜利之因，便说‘今夜将痛苦地睡去’，此乃依时间限定而说。所谓击败敌人(Verighāto)，是指有敌对之人(veripuggala)存在，故说‘获得敌对之人’。

Paṭhamasaṅgāmasuttavaṇṇanā niṭṭhitā.

初战经释义终。

5. Dutiyasaṅgāmasuttavaṇṇanā

5. 第二战经释义

126. Suṇāthāti ‘‘vatvā’’ti vacanaseso. Upakappatīti sambhavati. Sayhaṃ hotīti kātuṃ sakkā hoti. ‘‘Yadā caññe’’ti ca-kāro nipātamattanti āha ‘‘yadā aññe’’ti. Vilumpantīti vināsaṃ acchindanaṃ karonti. Vilumpīyatīti viluttaparasantakassa asakattā puggalo diṭṭhadhammikaṃ kammaphalaṃ paṭisaṃvedento viya sayampi parena vilumpīyati, dhanajāniṃ pāpuṇāti. ‘‘Kāraṇa’’nti hi maññatīti pāpakiriyaṃ attano hitāvahaṃ kāraṇaṃ katvā maññati. Jayanto puggalo ‘‘idaṃ nāma jināmī’’ti maññamāno sayampi tato parājayaṃ pāpuṇāti. Ghaṭṭetāranti pāpakammavipākaṃ. Kammavivaṭṭenāti kammassa vivaṭṭanena, paccayalābhena laddhāvasarena vivaṭṭetvā vigamitena kammenāti attho.

126. “Suṇātha”（请听）是省略了“vatvā”（说完）之语。“Upakappati”（有益）即是“sambhavati”（可能发生）。“Sayhaṃ hoti”（能够做到）即是“kātuṃ sakkā hoti”（能够做到）。“Yadā caññe”中的“ca”仅是助词，故说“yadā aññe”（当他人）。“Vilumpanti”（掠夺）即进行破坏与夺取。“Vilumpīyati”（被掠夺）即由于无力保护被他人掠夺之物，此人犹如现世感受业报般，自己亦被他人掠夺，遭受财产损失。他认为“kāraṇa”（原因），即是将恶行当作对自己有利之因。胜利之人(Jayanto puggalo)认为“我胜了”，然亦会因此遭受失败。“Ghaṭṭetāraṃ”（反击者）即是恶业之果报。“Kammavivaṭṭena”（由业的成熟显现）即是业通过获得助缘、得到机会而成熟、消失，此为其义。

Dutiyasaṅgāmasuttavaṇṇanā niṭṭhitā.

第二战经释义终。

6. Mallikāsuttavaṇṇanā

6. 茉莉夫人经释义

127. Ekaccāti [Pg.187] paṇḍitā sapaññā. Seyyāti varā. Gāthāsukhatthaṃ sasurasaddalopaṃ katvā ‘‘sassudevā’’ti vuttanti āha ‘‘sassusasuradevatā’’ti. Disājeṭṭhakāti catūsupi disāsu jeṭṭhakasīsena hi lokaṃ vadati. Tādisāyāti tathārūpāya medhāvitādiguṇavuttiyā. Subhariyāyāti sukhettabhūtāya sundaritthiyāti attho.

127. “Ekaccā”（有些）即有智慧的智者。“Seyyā”（更胜）即殊胜。为了偈颂的音韵和谐，省略了“sasura”（公公）一词，故说“sassudevā”（婆婆如天神），实则指“sassusasuradevatā”（公婆如天神）。“Disājeṭṭhakā”（四方之长）是指在四方中，世人称其为首。“Tādisāya”（如是）是指具足智慧等功德者。“Subhariyā”（善养妻）是指犹如良田般的美好女子，此为其义。

Mallikāsuttavaṇṇanā niṭṭhitā.

茉莉夫人经释义终。

7. Appamādasuttavaṇṇanā

7. 不放逸经释义

128. Samadhiggayhāti sammā ativiya gahetvā, ñāyena visesato gaṇhitvā. Kārāpakaappamādoti tiṇṇaṃ puññakiriyavatthūnaṃ pavattakaappamādo. Samavadhānanti samavarodhaṃ antogadhaṃ. Upakkhepanti bahi ahutvā pakkhipitabbataṃ. Sesapadajātāni viya ava…pe… dhammā sappadesattā. Appamāde samodhānaṃ gacchanti tassa nippadesattā. Aggaṃ seṭṭhaṃ mahantaṃ sesadhammānaṃ appamādo. Paṭilābhakaṭṭhenāti adhigamahetutāya. Lokiyopi samānoti kāmāvacaropi samāno. Mahaggatānuttarānaṃ pubbabhāge pavattaappamādo hi idhādhippeto.

128. “Samadhiggayha”（善巧执取），是说极为正确地执取，以正理特别地把握。促成善业的不放逸，就是促成三种福业事(puññakiriyavatthu)的不放逸。“Samavadhāna”（总摄）是指完全包含，内在摄受。“Upakkhepa”（投入）是指不外求而应向内投入。其余词句……等法，皆因是部分的(sappadesa)。它们都总摄于不放逸中，因其是全部的(nippadesa)。不放逸于其余诸法中，是第一(agga)、最胜(seṭṭha)、广大(mahanta)的。“Paṭilābhakaṭṭhena”（因其能得）是指作为证得之因。即使是世间的(lokiya)，也即是欲界的(kāmāvacara)。此处意指，在广大与无上（出世间）法的先行阶段所生起的不放逸。

Pasaṃsanti paṇḍitāti yojanā. Appamādassa pāsaṃsabhāve ekantato kattabbatāya pana ‘‘etānī’’tiādinā kāraṇaṃ āha. Imissā yojanāya ‘‘puññakiriyāsū’’ti padassa ‘‘appamatto’’ti iminā sambandho. Yasmā paṇḍitā appamādaṃ pasaṃsanti, yasmā ca puññakiriyāsu appamatto ubho atthe adhiggaṇhāti, tasmā āyuādīni patthayantena appamādova kātabboti. Dutiyayojanāya pana paṇḍitā appamādaṃ pasaṃsanti. Kattha? Puññakiriyāsu. Kasmāti ce? Appamattotiādi. Tenāha ‘‘yasmā…pe… attho’’ti. Atthapaṭilābhāti diṭṭhadhammikādihitapaṭilābhā.

“智者赞扬”是（一种）句法连接。为了说明不放逸值得赞扬且应全然实行，（经中）以“此等”等词语说明了原因。在此句法中，“于诸福业事”(puññakiriyāsu)一词与“不放逸者”(appamatto)相关联。因为智者赞扬不放逸，且不放逸者于诸福业事中能获得两种利益，所以希求长寿等的人，就应该修行不放逸。在第二种句法中，智者赞扬不放逸。于何处？于诸福业事中。若问为何？（因为）“不放逸者”等等。因此说“因为……乃至……利益”之义。“获得利益”是指获得现世利益等。

Appamādasuttavaṇṇanā niṭṭhitā.

不放逸经释义终。

8. Kalyāṇamittasuttavaṇṇanā

8. 善友经释义

129. Sīlādiguṇasamannāgato [Pg.188] kalyāṇo bhaddako mitto etassāti kalyāṇamitto, tassa dhammo kalyāṇamittasseva svākhāto nāma hoti sutvā kattabbakiccassa sādhanato. Tenāha ‘‘atthaṃ pūretī’’ti. Itarassāti pāpamittassa. Tenāti atthapūraṇena. Etanti ‘‘so ca kho kalyāṇamittassā’’ti etaṃ vacanaṃ. Desanādhammoti pariyattidhammo. So hi kalyāṇamittato paccakkhato laddhabbo, itare tadupanissayā paccattapurisakārehi, tena laddhabbo kalyāṇamittoti evamattho gahetabbo. Sāvakabodhisattavasena hesā desanā āgatā. Na hi sesabodhisattānaṃ paropadesena payojanaṃ atthi.

129. 具足戒等功德的良善之友，称为善友(kalyāṇamitta)。他的法，即善友之法，被称为善说(svākhāta)，因为听闻后能成就应做之事。因此说“满足利益”。“Itarassa”（另一者）是指恶友(pāpamitta)。“Tena”（因此）是指因利益满足。“Etaṃ”（此）是指“so ca kho kalyāṇamittassa”（彼善友）这句话。“Desanādhamma”（教法）是指教理法(pariyattidhamma)。教理法必须从善友处亲身获得；其余的（修行与证悟）则依靠它（教理法）作为助缘和个人的努力，因此，应当理解为：善友是应当获得的。此教说是就声闻菩萨(sāvakabodhisatta)而言。其余的菩萨（指独觉佛与正自觉佛）则无需他人教导。

Upaḍḍhaṃ kalyāṇamittatoti brahmacariyaṃ carantassa upaḍḍhaguṇo kalyāṇamittato laddhabbo. Upaḍḍhaṃ paccattapurisakāratoti itaraṃ upaḍḍhaṃ ñāṇaṃ paṭipajjantassa attano purisakārato. Lokepi pākaṭoyamattho ‘‘ācariyato upaḍḍhaṃ, paccattapurisakārato upaḍḍhaṃ laddhabbā tevijjatā’’ti, tasmā thero tathā cintesi. Nippadesanti anavasesato. Tatoti kalyāṇamittato. Upaḍḍhaṃ āgacchatīti upaḍḍhaguṇo paṭipajjantaṃ upagacchati. Bahūhi purisehi. Vinibbhogo vivecanaṃ natthi ekajjhaṃ atthassa vivecetuṃ asakkuṇeyyattā. Esāti paratoghosapaccattapurisakārato ca sijjhamāno attho. Ettakanti ettako bhāgo. Yadi na sakkā laddhuṃ, atha kasmā upaḍḍhanti vuttanti āha ‘‘kalyāṇamittatāyā’’tiādi. Sammādiṭṭhiādīsu na sakkā laddhuṃ. Asakkuṇeyye sakalampi na sambhavati paratoghosamattena tesaṃ asijjhanato, padhānahetubhāvadīpanatthaṃ pana ‘‘sakalamevā’’ti vuttaṃ. Pubbabhāgapaṭilābhaṅganti pubbabhāge paṭiladdhabbakāraṇaṃ kalyāṇamittassa upadesena vinā tena uttari visesato aladdhabbato. Atthatoti paramatthato. ‘‘Kalyāṇamittaṃ…pe… cattāro khandhā’’ti vatvā sutvāti attho. Te pana sīlādayo saṅkhārakkhandhapariyāpannāti āha ‘‘saṅkhārakkhandhotipi vadantiyevā’’ti.

“从善友处得一半”是指修行梵行者应从善友处获得一半的功德。“从自精进力得一半”是指修行者通过自己的精进力获得另一半。世间也流传此说：“从老师处得一半，从自精进力得一半，可证得三明”，因此长老才那样思考。“Nippadesa”（完全）是指毫无遗漏。“Tato”（从彼）是指从善友。“Upaḍḍhaṃ āgacchati”（得半）是指一半的功德趋向修行者。〔此段巴利文义不明〕“Esa”（此）是指由他人的言教和自身精进力所成就的意义。“Ettaka”（这么多）是指这样的份额。如果无法获得，那么为何说“一半”呢？（对此）说“因有善友”等。在正见等方面（若无善友）则无法获得。若不可能，则全部亦不可能，因其无法仅靠他人言教而成就。然为显示（善友是）主要原因，故说“全部”。“Pubbabhāgapaṭilābhaṅga”（初分所得之破坏）是指，若无善友的教导，先前所应获得的因便无法更进一步地获得殊胜境界。“Atthato”（从义上）是指从胜义(paramattha)上。“‘亲近善友……乃至……四蕴’后”是“听闻后”之义。然而，戒等属于行蕴所摄，故说“也说是行蕴”。

Māhevanti mā aha evanti chedo, ahāti nipātamattaṃ, māti paṭisedhe nipāto. Tenāha ‘‘mā evaṃ abhaṇī’’ti. ‘‘Māhevaṃ ānandā’’ti [Pg.189] vadato bhagavato imasmiṃ ṭhāne tādisassa nāma te, ānanda, kalyāṇamittaguṇe sevato vattuṃ yuttaṃ ayāthāvatoti dhammabhaṇḍāgārikassa yathābhūtaguṇakittanamukhena paṭikkhepo yuttoti dassento ‘‘bahussuto’’tiādimāha. Idanti idaṃ vacanaṃ bhagavā āhāti sambandho. Sakalameva hīti ettha hi-saddo hetuattho. Tena ‘‘māheva’’nti tassa paṭikkhepassa kāraṇaṃ jotitaṃ, na sarūpato vuttaṃ. ‘‘Kalyāṇamittasseta’’ntiādinā pana taṃ sarūpato dassitanti āha ‘‘idāni…pe… ādimāhā’’ti. Pāṭikaṅkhitabbanti icchanaṭṭhena pāṭikaṅkhitabbaṃ, na paṭikaṅkhānimittenāti āha ‘‘avassaṃbhāvīti attho’’ti.

“Māhevaṃ”的分解是“mā ha evaṃ”。“ha”仅是助词，“mā”是表示禁止的助词。因此（世尊）说：“莫作如是说。”当世尊说“阿难(Ānanda)，莫如是”时，是为了表明：阿难，你这样亲近善友有德之人，却作此不如实之说，是不恰当的。为了显示作为法藏主(dhammabhaṇḍāgārika)的阿难，通过如实称扬功德的方式来反驳才是恰当的，（世尊）才说了“多闻”等语。“Idaṃ”（此）与“bhagavā āha”（世尊说）相连接。在“sakalameva hi”（全部）中，“hi”字表原因。它阐明了（世尊）反驳的原因，但并非直接说明。而通过“kalyāṇamittassetaṃ”（此乃善友……）等语，才直接说明，故说“现在……开始说”。“Pāṭikaṅkhitabbaṃ”（应可期待）是就其“可意”之义而言，而非就“怀疑”之义而言，故其义为“必然发生”。

Idhāti antogadhāvadhāraṇapadaṃ, idhevāti attho. Imasmiṃyeva hi sāsane ariyamaggabhāvanā, na aññattha. Ādipadānaṃyevāti tasmiṃ tasmiṃ vākye ādito eva vuttasammādiṭṭhiādipadānaṃyeva. Sammādassanalakkhaṇāti catunnaṃ ariyasaccānaṃ pariññābhisamayādivasena sammadeva dassanasabhāvā. Sammāabhiropanalakkhaṇoti nibbānasaṅkhāte ārammaṇe sampayuttadhamme sammadeva āropanasabhāvo. Sammāpariggahaṇalakkhaṇāti musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato pariggāhakasabhāvā sammāvācā siniddhabhāvena sampayuttadhamme sammāvācāpaccayaṃ subhāsitasotārañca puggalaṃ pariggaṇhātīti sammāpariggahaṇalakkhaṇā. Yathā kāyikakiriyā kiñci kattabbaṃ samuṭṭhāpeti, sayañca samuṭṭhahanaṃ ghaṭanaṃ hoti, tathā sammākammanta saṅkhātā viratipīti samuṭṭhāpanalakkhaṇā daṭṭhabbā, sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhāpanaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Jīvamānassa sattassa, sampayuttadhammānaṃ vā, jīvitappavattiyā ājīvasseva vā suddhi vodānaṃ. Yathā uppannuppannānaṃ vajjānaṃ dhammena pahānānuppādaatthalābhādiparivuḍḍhi hoti, evaṃ sampayuttānaṃ paggahaṇasabhāvoti sammāpaggahalakkhaṇo sammāvāyāmo. Kāyavedanācittadhammesu subhasukhaniccaattagāhānañca vidhamanavasena sammāpatiṭṭhānasabhāvāti sammāupaṭṭhānalakkhaṇā sammāsati. Sampayuttadhammānaṃ sammā samādahanaṃ ekaggatākaraṇaṃ sabhāvo etassāti sammāsamādhānalakkhaṇo sammāsamādhi. Tīṇi kiccāni honti paṭipakkhadhammesu[Pg.190], ārammaṇadhammesu, sampayuttadhammesu ca ekasmiṃyeva khaṇe pavattivisesabhūtāni. Idāni tāni sarūpato dassetuṃ ‘‘seyyathida’’ntiādi vuttaṃ. Saddhinti iminā ‘‘aññehī’’ti vuttakilesā micchādiṭṭhiyā saha ekaṭṭhā vā anekaṭṭhā vāti dasseti. Pajahati pahāya naṃ paṭivijjhati. Nirodhanti nibbānaṃ ārammaṇaṃ karoti sacchikiriyāpaṭivedhena paṭivijjhati.

“在此”(Idha)一词是表示内在限定的词语，意思是“就在此地”(idheva)。因为只有在此教法中才能修习圣道，而非他处。“仅指最初的词语”是指，在各个句子中，仅指从开头所说的正见等最初的词语。正见的特性是，通过遍知(pariññā)、现观(abhisamaya)等方式，正确地见到四圣谛的自性。正思维的特性是，将相应法正确地导向名为涅槃的所缘(ārammaṇa)。正语的特性是正确地摄取，因为它与导致欺骗等行为的粗恶、不摄取之妄语等相对立；正语以其温润的特质，摄取相应法以及听闻善语的人(puggala)，因此具有正确摄取的特性。正如身体的行为能发起某种应做之事，其自身即是发起与努力，同样，名为正业(sammākammanta)的离(virati)亦应被视为具有发起的特性；或者说，它像身体行为举起重物一样，是相应法(sampayuttadhamma)的提起或发起。对于存活的有情(satta)而言，（正命的特性是）生命相续或生计的清净、净化。如同通过正法，已生起的过失得以断除，未生起的过失得以不生，从而获得利益等的增长，同样，正精进具有策励相应法的特性。通过破除对身、受、心、法中净、乐、常、我的执取，正念具有正确安住的特性。正定的特性是使相应法正确地安住、达到心一境性(ekaggatā)。在同一刹那(khaṇa)中，对于对治的法、所缘的法以及相应的法，有三种作为特殊作用而生起的作用。现在为了从体性上阐明它们，故说“即”等。通过“与”(saddhiṃ)这个词，显示了与“其他”所说的烦恼，例如邪见等，是同处一地还是异处一地。他舍断，舍断了它之后便通达。所谓“灭”，即是以涅槃为所缘，通过现证(sacchikiriyā)与通达(paṭivedha)来证悟。

Na kevalaṃ maggadhammā vuttanayeneva, atha kho aparenapi nayena veditabbāti dassento ‘‘apicā’’tiādimāha. Nānākhaṇā punappunaṃ uppajjanato. Nānārammaṇā aniccānupassanādibhāvato. Ekakkhaṇā sakideva uppajjanato. Ekārammaṇā nibbānavisayattā. Cattāri nāmāni labhati pariññābhisamayādivasena pavattiyā. Tīṇi nāmāni labhati kāmasaṅkappādīnaṃ pahānavasena pavattiyā. Paṭipakkhapahānavasena hissa nāmattayalābho. Esa nayo sesesupi. Viratiyopi honti cetanāyopi pubbabhāgepi vikkhambhanavasena pavattanato. Maggakkhaṇe pana viratiyova paṭipakkhasamucchindanassa maggakiccattā. Na hi cetanā maggasabhāvā. Sammappadhānasatipaṭṭhānavasenāti catubbidhasammappadhānacatubbidhasatipaṭṭhānavasena cattāri nāmāni labhati anuppannākusalānuppādanādīnaṃ kusalānañca vaḍḍhanato. Pubbabhāgepi maggakkhaṇepīti yathā pubbabhāge paṭhamajjhānādivasena nānā. Evaṃ maggakkhaṇepi. Na hi ekopi ca maggasamādhi paṭhamajjhānasamādhiādināmāni labhati sammādiṭṭhiādīnaṃ viya kiccavasena bhedābhāvato. Tenāha ‘‘maggakkhaṇepi sammāsamādhiyevā’’ti.

为说明道法不仅应以所述方式了知，亦应以其他方式了知，故说“复次”等语。因于种种刹那反复生起故（为种种刹那）。因缘于观无常等种种所缘故（为种种所缘）。因于一刹那仅生起一次故（为一刹那）。因以涅槃为所缘故（为一所缘）。（正见）因随遍知、现观等作用而转起，故获得四种名称。（正思维）因随断除欲寻(kāmasaṅkappa)等作用而转起，故获得三种名称。因能断除对治法故，获得三种名称。此理亦适用于其余诸法。在前分阶段，离(virati)与思(cetanā)亦以镇伏方式生起。然于道刹那，则唯有离，因断除对治法乃道之作用。思并非道的自性。依四正勤、四念处，因能令未生之不善法不生、已生之善法增长等，（正精进与正念）获得四种名称。如前分阶段依初禅等而有种种差别，道刹那亦然。然而，没有任何一个道定能像正见等那样，因作用上没有差别而获得初禅定等名称。是故说：“道刹那唯是正定。”

Ñatvā ñātabbāti sambandho. Vuddhi nāma vepullaṃ bhiyyobhāvo punappunaṃ uppādo evāti āha ‘‘punappunaṃ janetī’’ti. Abhinibbattetīti abhivaḍḍhaṃ pāpento nibbatteti. Vivittatāti vivittabhāvo. So hi vivecanīyato viviccati, yaṃ viviccitvā ṭhitaṃ, tadubhayampi idha vivittabhāvasāmaññena ‘‘vivittatā’’ti vuttaṃ. Tesu purimo vivecanīyato viviccamānatāya viviccanakiriyāya samaṅgī dhammasamūho tāya eva viviccanakiriyāya vasena vivekoti gahito. Itaro sabbaso tato vivittasabhāvatāya. Tattha yasmiṃ dhammapuñje sammādiṭṭhi pavattati, taṃ yathāvuttāya viviccamānatāya vivekasaṅkhātaṃ nissāyeva pavattati, itaraṃ pana taṃninnatātaṃārammaṇatāhīti vuttaṃ ‘‘vivekaṃ nissitaṃ, viveke vā nissita’’nti.

“了知应知”，此乃关联。所谓增长，即是广大、增多、不断生起，故说“重复产生”。所谓令其出生，即是使其增长而产生。所谓远离性(vivittatā)，即是远离的状态。它从所应远离者而远离，以及远离之后安住的状态，此二者在此处皆以“远离性”此共通之名而说。其中，前者是与分离作用相应的法群，因其正从所应远离者分离，故依此分离作用而被视为“离”(viveka)。后者则因其自性完全远离彼法。于此，正见在何法聚中生起，即是依于前述“正被分离”的状态——被称为“离”者——而生起；后者则是由于对彼（离）的倾向性与所缘性，故说“依止于离，或（正见）依止于离”。

Yathā [Pg.191] vā vivekavasena pavattaṃ jhānaṃ ‘‘vivekaja’’nti vuttaṃ, evaṃ vivekavasena pavattā sammādiṭṭhi ‘‘vivekanissitā’’ti daṭṭhabbā. Nissayo ca vipassanāmaggānaṃ vasena maggaphalānaṃ veditabbo. Asatipi tāsaṃ pubbāparabhāve ‘‘paṭiccasamuppādo’’ti ettha paccayānaṃ samuppādanaṃ viya abhinnadhammādhārā nissayabhāvanā sambhavanti. Tassa tadaṅga-samucchedanissaraṇavivekanissitataṃ vatvā paṭippassaddhivivekanissitatāya avacanaṃ ariyamaggabhāvanāya vuccamānattā. Bhāvitamaggassa hi ye sacchikātabbā dhammā. Tesaṃ kiccaṃ paṭippassaddhiviveko. Ajjhāsayatoti ‘‘nibbānaṃ sacchikarissāmī’’ti mahantaajjhāsayato. Yadipi hi vipassanākkhaṇe saṅkhārārammaṇaṃ cittaṃ, saṅkhāresu pana ādīnavaṃ suṭṭhu, disvā tappaṭipakkhe nibbāne ninnatāya ajjhāsayato nissaraṇavivekanissito hoti, uṇhābhibhūtassa puggalassa sītaninnacittatā viya. Keci pana ‘‘yathā sabhāvato, yathā ajjhāsayato nissaraṇavivekanissitatā, evaṃ paṭippassaddhivivekanissitatāpi siyā’’ti vadanti. Yadaggena hi nibbānaninnatā siyā, tadaggena phalaninnatāpi siyā ‘‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja vihareyya’’nti ajjhāsayasampattiyā bhāvato. Yasmā pahānavinayo viya rāganirodhopi idhādhippetavivekena atthato nibbisiṭṭho, tasmā vuttaṃ esa nayo virāganissitādīsūti. Tenāha ‘‘vivekatthā eva hi virāgādayo’’ti.

正如依远离而生起的禅那被称为“离生”(vivekaja)，同样，依远离而生起的正见应被视为“依止于离”(vivekanissitā)。应知此依止关系，是就观(vipassanā)与道而言，（作为）道与果的（依止）。即使它们没有前后相续的状态，但就像在“缘起”中诸缘的和合生起一样，以无间断的法流为基础的依止修习是可能的。在说了它对支分离、断除离、出离离的依止之后，之所以没有说它对安息离(paṭippassaddhiviveka)的依止，是因为这里正在说圣道的修习。因为对于已修习圣道者，那些应被证悟的法（即道果），其作用即是安息离。所谓“依于胜解”，是指依于“我将证悟涅槃”的宏大胜解。即使在观(vipassanā)的刹那，心缘于诸行(saṅkhāra)，但因善见诸行之过患，心倾向于其对治法——涅槃，故依胜解而成为“依止出离离”，犹如被暑热所迫之人，其心倾向清凉。有的人说：“正如从自性与胜解而有‘依止出离离’，同样也应有‘依止安息离’。”因为，若有以涅槃为目标的倾向，也就会有以果为目标的倾向，这是由于“我何时能到达并安住于彼处所”这样的胜解成就之故。因为，就像舍断的调伏，离贪(rāganirodha)与此处所意指的“离”，在意义上并无差别，是故说“此理亦适用于‘依止离贪’等”。因此说：“离贪等词，其义即是远离。”

Vossaggasaddo pariccāgattho pakkhandanattho cāti vossaggassa duvidhatā vuttā. Vossajjanañhi pahānaṃ, vissaṭṭhabhāvena nirāsaṅkapavatti ca, tasmā vipassanākkhaṇe tadaṅgavasena, maggakkhaṇe samucchedavasena paṭipakkhassa pahānaṃ vossaggo, tathā vipassanākkhaṇe taṃninnabhāvena, maggakkhaṇe ārammaṇakaraṇena vissaṭṭhasabhāvatā vossaggoti veditabbaṃ. Tenevāha ‘‘tattha pariccāgavossaggo’’tiādi. Ayaṃ sammādiṭṭhīti ayaṃ missakavasena vuttā sammādiṭṭhi. Yathāvuttena pakārenāti tadaṅgappahānasamucchedappahānapakārena taṃninnatadārammaṇakaraṇappakārena ca.

“舍弃”一词有二义：舍离义与投入义。舍弃即是断，以及以舍离的状态无碍地进行。因此，于观(vipassanā)刹那，以彼分的方式断除对治法，是为舍弃；于道(magga)刹那，以正断的方式断除，亦为舍弃。同样，于观刹那，表现为倾向于彼（涅槃）；于道刹那，则表现为以（涅槃）为所缘而舍离的状态，当知此亦是舍弃。是故说：“于此，有舍离的舍弃”等。此即正见(sammādiṭṭhi)——此乃以混合方式所说的正见。如前所述之方式——即以彼分断和正断断的方式，以及以倾向于彼和以彼为所缘的方式。

Pubbe vossaggavacanasseva atthassa vuttattā āha ‘‘sakalena vacanenā’’ti. Pariṇamantaṃ vipassanākkhaṇe, pariṇataṃ maggakkhaṇe. Pariṇāmo nāma idha paripākoti āha ‘‘paripaccantaṃ paripakkañcā’’ti. Paripāko ca āsevanalābhena laddhasāmatthiyassa kilese pariccajituṃ [Pg.192] nibbānaṃ pakkhandituṃ tikkhavisadabhāvo. Tenāha ‘‘aya’’ntiādi. Esa nayoti yvāyaṃ nayo ‘‘vivekanissita’’ntiādinā sammādiṭṭhiyaṃ vutto, sesesu sammāsaṅkappādīsupi eseva nayo, evaṃ tattha netabbanti attho. Paṭiccāti nissāya. Jātisabhāvāti jāyanasabhāvā. Sakaloti anavaseso, sabboti attho. Na koci maggo sāvaseso hutvā sambhavati. Heṭṭhime magge uppanne uparimo uppanno eva nāma anantarāyena uppajjanato. Vavassaggattheti vacasāyatthe. Vaṇṇayantīti guṇavaṇṇanavasena vitthārenti.

由于先前已说过“舍弃”(vossagga)一词的含义，是故说“以全部言语”。于观(vipassanā)刹那为正在转变，于道(magga)刹那为已经转变。此处所谓之转变(pariṇāma)是指成熟(paripāka)，是故说“正在成熟与已经成熟”。而成熟，是指通过修习获得能力，能舍弃烦恼(kilesa)，趋向涅槃，具有锐利明晰的特性。是故说“此”等。此理，即是在“依止远离”(vivekanissita)等正见(sammādiṭṭhi)中所说之理，于正思惟(sammāsaṅkappa)等其余道支中亦复如是，应如是引导其义。“依”(paṭicca)即是“依止”(nissāya)。“生性”(jātisabhāva)即是“出生之性”(jāyanasabhāva)。“全部”(sakala)即是“无余”(anavasesa)，是“一切”之义。无任何道能有残余而生起。当下位道生起时，上位道因无间而生，故亦名已生起。“为舍弃义”(vavassaggattheti)即“为言说义”(vacasāyatthe)。“称扬”(vaṇṇayanti)即是以称扬功德的方式来详述。

Kalyāṇamittasuttavaṇṇanā niṭṭhitā.

善友经释义终。

9. Paṭhamaaputtakasuttavaṇṇanā

9. 初无子经释义

130. Diva-saddo divā-saddo viya divasapariyāyo, tasmā visesanabhāvena vuccamāno divasaddo atthavisesaṃ dīpetīti āha ‘‘divasassa divā’’tiādi. Saṃ vuccati dhanaṃ, tassa patīti sampati, dhanasāmiko, tassa hitāvahattā sāpateyyanti āha ‘‘sāpateyyanti dhana’’nti. Tassa gehe katākatabhaṇḍassa atibahubhāvato vimhayappatto rājā ‘‘ko pana vādo’’ti āha. Kāḷalohaṃ nāma ayophalaṃ. Kacchapādirūpehipi sovaṇṇādīni ṭhapenti. Sakuṇḍakabhattanti sakuṇḍehi vā sathusehi vā pakkabhattaṃ. Bilaṅgaṃ vuccati dhaññabilaṅgaṃ, āranālantipi vuccati, taṃ dutiyaṃ assāti bilaṅgadutiyaṃ. Tañhi kañjito nibbattattā kañjikaṃ nāma. Tīhi pakkhehi vatthakhaṇḍehi katanivāsanaṃ tipakkhavasanaṃ. Tenāha ‘‘tīṇi…pe… nivāsana’’nti.

130. “昼”(diva)一词如“日间”(divā)一词，是“日”(divasa)的同义词。因此，当“昼”字作为修饰语时，能显示特殊含义，故说“日之昼”等。“资”(saṃ)被称为财富(dhana)，其主为“资主”(sampati)，即财富之主(dhanasāmiko)。因其能带来利益，故称“资财”(sāpateyya)，因此说“资财即财富”。国王见其家中已制成和未制成的物品甚多，感到惊叹，便说：“更何况其他呢？”“黑铁”(kāḷalohaṃ)即铁片(ayophalaṃ)。人们也用龟等形状的容器存放黄金等物。“糠饭”(sakuṇḍakabhattaṃ)指用米糠(sakuṇḍa)或谷壳(sathusa)所煮的饭。“酸粥”(bilaṅgaṃ)被称为“谷物酸粥”(dhaññabilaṅgaṃ)，亦称“阿罗那罗”(āranālaṃ)。以其为第二道（食物），故称“以酸粥为第二”(bilaṅgadutiyaṃ)。其由米汤(kañji)制成，故名“米汤粥”(kañjikaṃ)。用三块布片(vatthakhaṇḍa)制成的下裙(nivāsanaṃ)称为“三片衣”(tipakkhavasanaṃ)。因此说“三……乃至……下裙”。

Asanto nīco purisoti asappurisoti āha ‘‘lāmakapuriso’’ti. Kammassa nibbattabhāvena otaraṇatāya phalaṃ aggaṃ nāma, uparibhūmigatattā uddhaṃ aggaṃ assāti uddhaggikaṃ. Dakkhiṇanti dānamāha. Saggo nāma kāmabhavūpapattibhavo, tassa nibbattanato ‘‘saggassa hitā’’ti vuttaṃ. Tatrupapattijananatoti tatra upapattiyā jananato, uppādanatoti attho.

“非善有、卑劣之人”(asanto nīco puriso)即“非善士”(asappuriso)，故说“卑下之人”(lāmakapuriso)。由于业的生成而引来(otaraṇatāya)，故果报名为“顶”(agga)；又因其去至上方地界(uparibhūmigatattā)，其顶向上(uddhaṃ agga)，故称“上顶”(uddhaggikaṃ)。“南献”(dakkhiṇa)即指“布施”(dāna)。“天界”(saggo)即欲有(kāmabhava)的生有(upapattibhava)，因其能生成天界，故说“为天界之益”(saggassa hitā)。“于彼处令生起”(tatrupapattijananato)即“于彼处由投生而令生起”，义为“令产生”(uppādana)。

Setaṃ [Pg.193] udakaṃ etissāti setodakā. So yena bhāvena yattha pākaṭataro hutvā dissati, taṃ dassetuṃ ‘‘vīcīnaṃ bhinnaṭṭhāne’’ti āha. Sukhotaraṇaṭṭhānatāya kaddamādidosavirahato ca sundaratitthā. Taṃ apeyyamānanti taṃ udakaṃ kenaci aparibhuñjiyamānaṃ. Attanā kattabbakiccakaroti attanā kātabbakammasaṅkhātakiccakaro, paribhogavasena ceva saṅgahetabbasaṅgaṇhanavasena ca niyojakoti attho. Kusalakiccakaroti attanā kātabbapuññakaro.

“白水”(setodakā)是因此处有白(setaṃ)水(udakaṃ)而得名。为显示其以何种状态、于何处更为显现，故说“于浪花破碎处”(vīcīnaṃ bhinnaṭṭhāne)。因是易渡之处(sukhotaraṇaṭṭhānatāya)，且无淤泥等过患，故为“善渡口”(sundaratittha)。“不被饮用”(apeyyamānaṃ)即此水不为任何人所享用(aparibhuñjiyamānaṃ)。“自作应作事者”(attanā kattabbakiccakaroti)即“作自己应作之业者”(attanā kātabbakammasaṅkhātakiccakaro)，义为通过受用及摄取应摄取者而行事之人。“作善事者”(kusalakiccakaroti)即“作自己应作之福德者”(attanā kātabbapuññakaro)。

Paṭhamaaputtakasuttavaṇṇanā niṭṭhitā.

初无子经释义终。

10. Dutiyaaputtakasuttavaṇṇanā

10. 第二无子经释义

131. Piṇḍapātenāti sahayoge karaṇavacanaṃ. Paṭipādanaṃ tena saha yojananti āha ‘‘piṇḍapātena saddhiṃ saṃyojesi, piṇḍapātaṃ adāsīti attho’’ti. ‘‘Paṇītabhojanaṃ bhuñjitvā’’ti vuttaṃ, pāḷiyaṃ pana ‘‘kaṇājakaṃ bhuñjati bilaṅgadutiya’’nti. Taṃ taṃ pavattitaṃ yebhuyyavasena vuttanti daṭṭhabbaṃ. Idāni ‘‘imassa seṭṭhissa kassaci samaṇassa vā brāhmaṇassa vā dethā’’ti vacanaṃ na sutapubbaṃ, yasmā paccekabuddhā nāma attano guṇānubhāvehi loke pākaṭā sañjātā eva honti, tasmā seṭṭhibhariyāya ‘‘na yassa vā tassa vā’’tiādi cintitaṃ. Tathā hi tesaṃ dentāpi sakkaccaṃ yebhuyyena paṇītameva denti. Nāsāpuṭaṃ pahari attano ānubhāvena. So luddhatāya ‘‘bahu vata dhaññaṃ mamassā’’ti cittaṃ saṃyametuṃ sandhāretuṃ asakkonto.

131. “以团食”(piṇḍapātena)是表示“共同”(sahayoge)之义的具格。“给予”(paṭipādanaṃ)即是“与之结合”，故说“与团食一起结合，义为给予了团食”。经中说“食用了精美食物”，但圣典原文却是“食用糠饭，以酸粥为第二”。当知此是依通常情况而说。如今，“请将此物给予某个最上的沙门或婆罗门”这样的话，是前所未闻的。因为独觉佛(paccekabuddhā)乃是以自身的功德威力而显现于世，是故长者之妻思惟：“（此非）可给予任何人的（普通沙门）”等。确实，布施他们的人，大多也是恭敬地布施精美的食物。（食物的香气）以其威力冲击其鼻孔。他因贪婪，心想：“啊，我有很多谷物！”而无法抑制、控制自心。

Vippaṭisāruppannākāraṃ dassetuṃ ‘‘varameta’’ntiādi vuttaṃ. ‘‘Imassa samaṇassa piṇḍapātaṃ dehī’’ti vadato na ekāya eva javanavīthiyā vasena atthasiddhi. Atha kho tattha ādito pavattajavanavāropi atthi majjhe pavattajavanavāropi, taṃ sandhāyāha ‘‘pubbapacchimacetanāvasenā’’ti. Ekā cetanā dve paṭisandhiyo na detīti ettha sāketapañhavasena nicchayo veditabbo. Cuddasannaṃ cetanānaṃ pubbe puretaraṃ katattā purāṇaṃ.

为显示生起后悔之相，故说“此为更佳”(varametaṃ)等。说“给这位沙门团食”时，其事之成就，非仅依于一个速行心路。实则，其中既有最初生起的速行，亦有中间生起的速行，针对此，故说“依前、后思”(pubbapacchimacetanāvasena)。一思不能给予二结生，于此，当依娑枳多(Sāketa)之问来了知。于十四思中，因其为最先所造作，故为“旧”(purāṇaṃ)业。

Parigayhatīti [Pg.194] pariggahoti āha ‘‘pariggahitaṃ vatthu’’nti. Anvāya upanissāya jīvantīti anujīvino. Sabbametanti dhanadhaññādisabbaṃ etaṃ yathāvuttapariggahavatthuṃ. Nikkhippagāminanti nikkhipitabbatāgāminaṃ. Nikkhipitabbasabhāvaṃ hotīti āha ‘‘nikkhippasabhāva’’nti. Pahāya gamanīyanti ayamettha atthoti āha ‘‘pariccajitabbasabhāvamevā’’ti.

“被执取”(parigayhati)故为“执持”(pariggaho)，故说“被执持之事”(pariggahitaṃ vatthu)。“随逐、依止而活”(anvāya upanissāya jīvanti)故为“随活者”(anujīvino)。“此一切”(sabbametaṃ)即财、谷等一切，即如前所说被执持之事。“趣向于被放下”(nikkhippagāminaṃ)即“趣向于应被放下”(nikkhipitabbatāgāminaṃ)。因其有应被放下的性质，故说“有被放下的性质”(nikkhippasabhāvaṃ)。“应舍弃而去”(pahāya gamanīyaṃ)，此处之义为“纯然有应被舍弃的性质”(pariccajitabbasabhāvameva)。

Dutiyaaputtakasuttavaṇṇanā niṭṭhitā.

第二无子经释义终。

Dutiyavaggavaṇṇanā niṭṭhitā.

第二品释义终。

3. Tatiyavaggo

3. 第三品

1. Puggalasuttavaṇṇanā

1. 个人经释义

132. ‘‘Nīce kule paccājāto’’tiādi appakāsanabhāvena tamatīti tamo, tena tamena yuttoti tamo puggalo vuccati, taṃyogato puggalassa tabbohāro yathā ‘‘maccherayogato macchero’’ti. Tasmā tamoti appakāsanabhāvena tamo tamabhūto andhakāro viya jāto, andhakārattaṃ vā pattoti attho. Vuttalakkhaṇaṃ tamameva paramparato ayanaṃ gati niṭṭhā etassāti tamaparāyaṇo, tamaparāyaṇataṃ vā pattoti attho. Ñāyenapi tamaggahaṇena khandhatamova kathito, na andhakāratamo. Khandhatamoti ca sampattirahitā khandhapavattiyeva daṭṭhabbā. ‘‘Ucce kule paccājāto’’tiādi pakāsanabhāvena jotetīti joti, tena jotinā yuttotiādi sabbaṃ tame vuttanayeneva veditabbaṃ. Itare dveti jotitamaparāyaṇo jotijotiparāyaṇoti itare dve puggale.

132. “‘生于卑贱之家’等，因不显扬而为‘暗’(tamo)，与此暗相应，故称‘暗个人’(tamo puggalo)，犹如‘因悭吝而为悭吝者’。因此，‘暗’意为：因不显扬而如黑暗，或已达黑暗的状态。以上所述之暗，为其相续不断的趋向与归宿，故为‘以暗为归宿者’(tamaparāyaṇo)，意即已达以暗为归宿的状态。依理而言，此处所取之‘暗’，说的是‘蕴之暗’，而非黑暗之暗。所谓‘蕴之暗’，当知即是无福德之五蕴相续。‘生于高贵之家’等，因显扬而为‘明’(joti)，与此明相应等，一切皆应如前述‘暗’之理趣而知。其余两种，即从明至暗为归宿的个人与从明至明为归宿的个人。

Veṇuvettādikehi peḷādikārakā vilīvakārakā. Migamacchādīnaṃ nisādanato nesādā, māgavikamacchabandhādayo. Rathesu cammena hananakaraṇato rathakārā cammakārā vuttā. ‘‘Pu’’ iti karīsassa nāmaṃ, taṃ kusenti apanentīti pukkusā, pupphachaḍḍakā. Dubbaṇṇoti virūpo. Okoṭimakoti [Pg.195] ārohābhāvena heṭṭhimakoṭiko, rassakāyoti attho. Tenāha ‘‘lakuṇḍako’’ti. Laku viya ghaṭikā viya ḍeti pavattatīti hi lakuṇḍako, rasso. Kaṇati nimīlatīti kāṇo. Taṃ panassa nimīlanaṃ ekena akkhinā dvīhipi vāti āha ‘‘ekakkhikāṇo vā ubhayakkhikāṇo vā’’ti. Kuṇanaṃ kuṇo, hatthavekallaṃ, so etassa atthīti kuṇī. Khañjo vuccati pādavikalo. Heṭṭhimakāyasaṅkhāto sarīrassa pakkho padeso hato assāti pakkhahato. Tenāha ‘‘pīṭhasampī’’ti. Padīpe padīpane etabbaṃ netabbanti padīpeyyaṃ, telakapallādiupakaraṇaṃ. Vuttanti aṭṭhakathāyaṃ vuttaṃ.

以竹、藤等制作篮筐者是为篾匠。因捕猎鸟兽鱼等而称猎师，即猎鹿、捕鱼者等。因在车上使用皮革，故称车匠、皮匠。“Pu”是粪便之名，清除它者为除粪人，即弃花人。貌丑即相貌不端。侏儒因身材不高而是下等之躯，意即矮小。因此说为“矮小者”。如棍、如球般行动，故为矮小者，即短小。眼闭合为眇目。此闭合，或单眼或双眼，故说“单眼眇目或双眼眇目”。弯曲为“曲”，即手部残疾，有此疾者为“曲手者”。跛者指足部残疾者。身体下半部分受损，为半身不遂。因此说为“倚坐者”。灯具是燃灯时应备办之物，如油瓶等用具。此为义注中所说。

Āgamanavipattīti āgamanaṭṭhānavasena vipatti āgamo etthāti katvā. Pubbuppannapaccayavipattīti paṭhamuppannapaccayavasena vipatti. Caṇḍālādisabhāvā hissa mātāpitaro paṭhamuppannapaccayā, paṭhamuppattiyā vā paccayā, tehevassa vipatti eva, na sampatti. Pavattapaccayavipattīti pavatte sukhapaccayavipatti. Tādise nihīnakule uppannopi koci vibhavasampanno siyā, ayaṃ pana duggato durūpo hoti. Ājīvupāyavipattīti ājīvanupāyavasena vipatti. Sukhena hi jīvikaṃ pavattetuṃ upāyabhūtā hatthisippādayo imassa natthi, pupphachaḍḍakasilākoṭṭanādikammaṃ pana katvā jīvikaṃ pavatteti. Tenāha ‘‘kasiravuttike’’ti. Attabhāvavipattīti upadhivipatti. Dukkhakāraṇasamāyogoti kāyikacetasikadukkhuppattiyā paccayasamodhānaṃ. Sukhakāraṇavipattīti sukhapaccayaparihāni. Upabhogavipattīti upabhogasukhassa vināso anupaladdhi. Joti ceva jotiparāyaṇabhāvo ca sukkapakkho.

来处败坏，指由来处之败坏。初生之缘败坏，指由初生之缘的败坏。譬如其父母为旃陀罗(Caṇḍālā)等，是为初生之缘，或出生之缘，此于他唯是败坏，而非圆满。现行之缘败坏，指生命进程中乐缘的败坏。生于此等下劣之家，或有人能得财富，此人却贫穷貌丑。谋生方式败坏，指由谋生方式之败坏。他无象技等可以安乐谋生之方便，唯有通过拾花、碎石等工作维持生计。故说“生活困苦”。自体败坏，指生存基础的败坏。苦因聚合，指引生身心之苦的诸缘和合。乐因败坏，指乐缘的毁失。受用败坏，指受用之乐的消失与不得。明以及以明为归宿的状态，是为白品。

Dasahi akkosavatthūhīti lakkhaṇavacanaṃ etaṃ yathā ‘‘yadi me byādhitā honti, dātabbamidamosadha’’nti, tasmā dasahi akkosavatthūhi, tattha vā yena kenaci paribhāsatīti attho. Ekaggacittoti dānaṃ dātuṃ apekkhitatāya samāhitacitto.

“以十种辱骂事”，此为标示之语，犹如“我若有病，当施此药”。因此，其意为以十种辱骂事中的任何一种进行辱骂。“心一境性”，指欲行布施，心意专注。

Puggalasuttavaṇṇanā niṭṭhitā.

人经释义终。

2. Ayyikāsuttavaṇṇanā

2. 祖母经释义

133. Jarājiṇṇāti [Pg.196] jarāya jiṇṇā. Tena pākaṭajarāya matthakappattimāha. Vayovuḍḍhāti vayasā vuḍḍhā. Tena pacchimavayassa osakkasampavattiṃ vadati. Jātimahallikāti jātimahattagatā. Cirakālaṃ atikkantāti dve tayo rājaparivaṭṭe vītivattā. Vayo-saddo sādhāraṇavacanopi jiṇṇasaddasannidhānato osānavayaṃ eva vadatīti āha ‘‘pacchimavayaṃ sampattā’’ti. Ayyikāti mātāmahiṃ sandhāya vadati. Hatthī eva ratanabhūto hatthiratananti āha ‘‘satasahassagghanakenā’’tiādi. Sabbāni tānīti kumbhakārabhājanāni, tehi saddhiṃ sattasantānassa pamāṇaṃ dassento ‘‘tesu hī’’tiādimāha, taṃ suviññeyyameva.

133. “年老衰朽”(Jarājiṇṇā)，即因年老而衰朽。此言其老态已达顶点。“年岁长老”(Vayovuḍḍhā)，即因年岁而长老。此言其晚年的衰退过程。“寿高”(Jātimahallikā)，即已达高寿。“年代久远”(Cirakālaṃ atikkantā)，即已历二三王朝。“年龄”一词虽是通语，然因邻近“衰朽”一词，故仅指晚年，所以说“已达暮年”。“祖母”(Ayyikā)，是指外祖母。象宝即作为珍宝之象，故说“价值十万”等。“所有那些”，指陶器，为显示与七代相续的数量，故说“于彼等中”等，此义易知。

Ayyikāsuttavaṇṇanā niṭṭhitā.

祖母经释义终。

4. Issattasuttavaṇṇanā

4. 箭术经释义

135. Aṭṭhuppattikoti ettha kā assa aṭṭhuppatti? Titthiyānaṃ bhagavato bhikkhusaṅghassa ca alābhāya ayasāya parisakkanaṃ. Taṃ vitthārato dassetuṃ ‘‘bhagavato kirā’’tiādi vuttaṃ. Yathā taṃ sabbadisāsu yamakamahāmegho uṭṭhahitvā mahāoghaṃ viya sabbā pāramiyo ‘‘imasmiṃyeva attabhāve vipākaṃ dassāmā’’ti sampiṇḍitā viya lābhasakkāramahoghaṃ nibbattayiṃsu. Tato tato annapānayānavatthamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo āgantvā – ‘‘kahaṃ bhagavā, kahaṃ devadevo narāsabho lokanātho’’ti bhagavantaṃ pariyesanti, sakaṭasatehipi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇampi sakaṭadhurena sakaṭadhuraṃ āhacca tiṭṭhanti ceva anuvattanti ca andhakavindabrāhmaṇādayo viya. Sabbaṃ khandhake (mahāva. 282) tesu tesu suttesu ca āgatanayena veditabbaṃ. Yathā ca bhagavato, evaṃ bhikkhusaṅghassapi. Vuttampi – ‘‘tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvara…pe… parikkhārānaṃ, bhikkhusaṅghopi kho’’tiādi (udā. 38), tathā ‘‘yāvatā kho, cunda, etarahi [Pg.197] saṅgho vā gaṇo vā loke uppanno, nāhaṃ, cunda, aññaṃ ekaṃ saṅghampi ekaṃ gaṇampi samanupassāmi evaṃ lābhaggayasaggappattaṃ, yatharivāyaṃ, cunda, bhikkhusaṅgho’’ti (dī. ni. 3.176). Evanti idāni vuccamānākārena. Nijjhattinti saññattiṃ. Nanti kathaṃ.

135. 此处所说的“事缘”是什么呢？指的是外道们为了损害世尊和比丘僧团的利养和名声而奔走图谋。为了详细说明这一点，经中说到“据说世尊……”等等。犹如四面八方升起的双层大云汇聚成巨大洪流，所有的波罗蜜仿佛都凝聚在一起说：“就在这一生中，我们将展现果报”，从而产生了利养和恭敬的巨大洪流。从各处前来的刹帝利、婆罗门等手持食物、饮料、车乘、衣服、花环、香料、涂香等，前来寻找：“世尊在哪里？天中之天、人中雄、世间导师在哪里？”他们即使带着上百辆车的供养前来，如果得不到机会，也会在周围一俱卢舍(gāvuta)的范围内让车辆首尾相连地停驻等候，就像安达咖文达(Andhakavinda)婆罗门等人一样。所有这些在《犍度》（大品）282以及各处经文中都可以找到相关记载。正如世尊一样，比丘僧团也是如此。经中还说：“那时，世尊受到尊敬、尊重、礼敬、供养、恭敬，获得衣服……等资具，比丘僧团也是如此”等等（《自说经》38），又如：“纯陀(Cunda)啊，如今世间出现的任何僧团或团体，纯陀啊，我不见有哪一个僧团或团体能像这比丘僧团一样获得如此殊胜的利养和恭敬”（《长部》3.176）。“Evam”(如是)，即如今所说之方式。“Nijjhatti”是指“表白”。“Naṃ”为何义？

Evaṃ pucchituṃ ayuttaṃ titthiyānaṃ kathā mahājanasannipāte niyyātitā hotīti. Tasmiṃ dātabbaṃ, cittappasādamattena dentepi hi puññaṃ pavaḍḍhati. Ārocitaṃ attanoti adhippāyo. Bhagavāti satthu āmantanaṃ. Cittaṃ nāma yathāpaccayaṃ pavattamānaṃ nigaṇṭhā…pe… pasīdati pasannassāti adhippāyo. Pubbe avisesato deyyadhammassa dātabbaṭṭhānaṃ nāma pucchitaṃ, idāni tassa mahapphalabhāvakaro dakkhiṇeyyavisesoti āha ‘‘aññaṃ tayā paṭhamaṃ pucchitaṃ, aññaṃ pacchā’’ti. Sallakkhehi etaṃ. Pacchimaṃ purimena saddhiṃ ānehīti adhippāyo. Pucchitassa nāma pañhassa kathanaṃ mayhameva bhāro. Samupabyūḷhoti ekato senāya rāsivasena sampiṇḍitoti attho. Tenāha ‘‘rāsibhūto’’ti. Asikkhitoti sattaṭṭhasaṃvaccharāni dhanusippena sikkhito. Dhanusippaṃ sikkhitvāpi koci katahattho na hoti, ayaṃ pana asikkhito na katahattho, poṅkhānupoṅkhabhāvoyeva byāmamuṭṭhibandho. Tiṇapuñjamattikāpuñjādīsūti ādi-saddena paṃsupuñjavālukapuñjasāraphalakaayoghanādike saṅgaṇhāti. Akataparicayoti tesaṃ santikā vijjhanaṭṭhena akataparicayo. Rājarājamahāmattādike upecca asanaṃ upāsanaṃ, na kataṃ upāsanaṃ etenāti akatūpāsano. Asikkhitatādinā bhīrubhāvena vā kāyassa chambhanaṃ saṅkampanaṃ uttāso etassa atthīti chambhīti āha ‘‘pavedhitakāyo’’ti.

如此询问外道是不恰当的，因为他们的言论在大众集会中已被判定。即便如此，也应布施，因为即使仅以清净心布施，功德也会增长。“告知自身”是此意。“世尊”是对导师的称呼。“心”指随缘而生，尼乾陀(Nigaṇṭha)等……对心清净者而言，（其心亦）清净，是此意。先前已不加分别地问及应施之处，现在则说明能使布施功德倍增的殊胜福田，故言：“你先前所问是一事，后来所问又是另一事。”当善观察此事。“将后问与前问结合”是此意。“解说所问的问题，是我的责任。”“聚集”(Samupabyūḷha)意为如军队般密集聚集，故说“成堆”。“未受训”(Asikkhita)指未经七八年箭术训练。纵使学习射术，有人仍不娴熟，此人未经训练更不熟练，其箭矢连发仅是张弓握拳之形。“草堆土堆等”中的“等”字包含尘土堆、沙堆、硬木板、铁锤等。“未熟练”(Akataparicaya)意为未熟练于射穿它们。“未侍奉”(Akatūpāsana)指未曾侍奉国王与高官，故称“未侍奉者”。因未经训练等，由于怯懦，身体战栗颤抖，故说“颤栗者”(chambhī)即“身躯颤抖”之意。

Dakkhiṇeyyatāya adhippetattā ‘‘arahattamaggena kāmacchando pahīno hotī’’ti āha. Accantappahānassa icchitattā tatiyeneva kukkuccaṃ pahīnaṃ hoti paṭighasampayogaṃ. Asekkhassa ayanti asekkhaṃ, sīlakkhandho. Tayidaṃ na aggaphalaṃ sīlameva adhippetaṃ, atha kho yaṃ kiñci asekkhasantāne pavattaṃ sīlaṃ, lokuttaro eva na adhippeto sikkhāya jātattā, evaṃ vimuttikkhandhopīti. Sekkhassa esoti vā, apariyositasikkhattā sayameva sikkhatīti vā sekkho, catūsu maggesu [Pg.198] heṭṭhimesu ca tīsu phalesu sīlakkhandho. Upari sikkhitabbābhāvato asekkho. Vuḍḍhippatto sekkhoti asekkho. Aggaphalabhūto sīlakkhandho vucceyya, aṭṭhakathāyaṃ pana vipassakassa sīlassa adhippetattā tathā attho vutto. Sabbatthāti ‘‘asekkhenā’’tiādīsu. Ettha ca yathā sīlasamādhipaññākkhandhā missakā adhippetā, evaṃ vimuttikkhandhāpīti tadaṅgavimuttiādayopi veditabbā, na paṭippassaddhivimutti eva.

为应供之故，（义注）说：“以阿罗汉道断除欲贪。”因欲求究竟断除，所以第三果位就已断除忧悔，以及与嗔恚相应的烦恼。所谓的无学者(Asekkhassa)，就是指无学的戒蕴。这里并非指最高果位的戒，而是指存在于无学圣者相续中的任何戒，并非特指超世间的戒，因为（此戒）是从学处中产生的，解脱蕴(Vimuttikkhandha)也是如此。所谓的学者(Sekkhassa)，或者是因为学处尚未圆满而自己还在学习，所以称为学者，指的是四道以及下面三个果位的戒蕴。因为上面没有更高的可学之处，所以称为无学(Asekkha)。已经增长成就的学者就是无学。可以说，最高果位的戒蕴应如此理解，但是在义注中，因为是指观行者的戒，所以那样解释。一切处，指的是“无学者”等语句。在这里，就像戒、定、慧三蕴(Sīlasamādhipaññākkhandha)是相互混合关联一样，解脱蕴也是这样，应该理解为包括彼分解脱(Tadaṅgavimutti)等在内的各种解脱，而不仅仅是止息解脱(Paṭippassaddhivimutti)。

Yena sippena issāso hoti, taṃ issattanti āha ‘‘ususippa’’nti. Yassā vāyodhātuyā vasena sarīraṃ sañjātathāmaṃ hoti, taṃ balapaccayaṃ sandhāyāha ‘‘balaṃ nāma vāyodhātū’’ti. Samappavattito hi visamappavattinivārakadhātu balaṃ nāma, tena tato aññaṃ balarūpaṃ nāma natthi.

以何种技艺成为射手，那（技艺）被称为“射术”(Issatta)，即箭术(Ususippa)。凭借风界(Vāyodhātu)的力量使身体产生力量，是考虑到产生力量的因缘才说：“力是指风界。”能阻止不协调运转的要素，名为力，因此，除此之外没有其他名为力的色法。

Yasmā arahā eva ekantato sorato, tassa bhāvo soraccanti āha ‘‘soraccanti arahatta’’nti. Ete dveti khanti soraccanti ete dve dhammā. Pānīyaṃ pivanti etthāti papā, yo koci jalāsayo yaṃ kiñci pānīyaṭṭhānanti āha ‘‘caturassapokkharaṇīādīnī’’ti. Udakavikūlādīsu kamanti atikkamanti etehīti saṅkamanāni, setuādīni. Setukaraṇayuttaṭṭhāne setuṃ, caṅkamanakaraṇayuttaṭṭhāne caṅkamanaṃ, maggakaraṇayuttaṭṭhāne maggaṃ kareyyāti ayamettha adhippāyo. Tenāha ‘‘paṇṇāsā’’tiādi.

因为阿罗汉(Arahant)完全是调顺的，他的状态称为调顺(Soracca)，所以说：“调顺即是阿罗汉果。”这里说的两种法就是忍耐(Khanti)和调顺(Soracca)。饮水的地方称为饮水处(Papā)，指任何储水之处，也就是“四方形的池塘等等”。凭借它们在水边等处行走跨越的工具叫做通道(Saṅkamana)，也就是桥梁(Setu)等等。应该在适合建造桥梁的地方建造桥梁，适合经行的地方建造经行道(Caṅkamana)，适合修筑道路的地方修筑道路(Magga)，这才是这里的意义。因此说“五十”(Paṇṇāsā)等等。

Bhikkhācāravattanti ariyānaṃ hitaṃ vattapaṭipattiṃ. Dentopīti pi-saddena akhīṇāsavassa dentopīti imamatthaṃ dasseti yassa kassacipi dentenapi kammaphalaṃ saddahitvā vippasannacitteneva dātabbattā. Thanayanti idaṃ tassa mahāmeghabhāvadassanaṃ, yo hi mahāvassaṃ vassati, so gajjanto vijjummālaṃ vissajjento pavassati. Abhisaṅkharitvā samodhānetvāti khādanīyassa vividhajātiyāni sampiṇḍetvā. Tenāha ‘‘rāsiṃ katvā’’ti.

乞食行仪是指圣者的有益行持。“即使布施”(dentopi)中的“也”(pi)字，显示了“即使是布施给未断尽烦恼者”之意，因为对任何人布施，都应深信业果，以清净心行施。雷鸣是指那大云的景象，因为降大雨者，必伴随着雷鸣闪电而普降甘霖。调制和合是指把各种各样的嚼食混合在一起。因此说‘聚成一堆’。

Pakiraṇaṃ nāma vikiraṇampi hoti anekatthattā dhātūnanti āha ‘‘vikiratī’’ti. Pakiranto viya vā dānaṃ detīti iminā guṇakhettameva apariyesitvā karuṇākhettepi mahādānaṃ pavattetīti dasseti. Tena ‘‘pakiretī’’ti [Pg.199] vadantena bhagavatā aṭṭhuppattiyaṃ āgatatitthiyavādena appaṭisedhitatāpi dīpitā hoti. Puññadhārāti puññamayadhārā puññābhisandā. Sinehayantīti thūladhārenapi sinehena siniddhaṃ karontī. Kiledayantīti allabhāvaṃ pāpayantī. Yathāyaṃ puññadhārā dātāraṃ anto sineheti pūreti abhisandeti, evaṃ paṭiggāhakānampi anto sineheti pūreti abhisandeti. Tenevāha ‘‘dadaṃ piyo hoti bhajanti naṃ bahū’’tiādi (a. ni. 5.34) evaṃ santepi ‘‘dātāraṃ abhivassatī’’ti vuttattā aṭṭhakathāyaṃ dāyakavaseneva ‘‘sinehetī’’ti vuttaṃ, yasmā vā paṭiggāhakassa sinehuppatti āmisanissitāti dāyakavaseneva vuttaṃ.

所谓“广施”，也叫“散布”，因为词根有多重含义，所以（也）称为“散布”。就像播撒者一样行布施，不只寻求功德田，也在慈悲田广行大施，这显示了它的含义。因此，世尊说“广施”时，也表明对前来诘难的外道论者不予驳斥的态度。功德流，就是功德形成的河流，福德的源泉。润泽，即使是粗大的水流也能使之滋润滑腻。浸渍，使之达到湿润的状态。正如这功德流既能浸润施主内心，使之充满盈溢，也能浸润受施者内心，使之充满盈溢。因此经中说：“布施的人受人爱敬，众人乐于亲近”(增支部 5.34)。虽然这样说，因为义注中说“功德像雨一样滋润施主”，所以特别从施主的角度说“润泽”；又因为受施者产生爱敬心依赖于物质利益，所以也从施主的角度来说。

Issattasuttavaṇṇanā niṭṭhitā.

箭术经释义终。

5. Pabbatūpamasuttavaṇṇanā

5. 山喻经释义

136. Khattiyāti abhisekappattā. Issariyamado kāmagedho. Pathavimaṇḍalassa mahantatā taṃnivāsinaṃ anuyantatāti sabbamidaṃ yathicchitassa rājakiccassa sukhena samijjhanassa kāraṇakittanaṃ. Yādise rājakicce ussukkaṃ āpanno, taṃ vitthārato dassetuṃ ‘‘esa kirā’’tiādi vuttaṃ. Antaragamanānīti tiṇṇaṃ nirantaragamanānaṃ antarantarā gamanāni. Corā cintayiṃsūti eko antarabhogiko rājāparādhiko pañcasatamanussaparivāro coriyaṃ karonto vicarati, te sandhāya vuttaṃ.

136. “刹帝利”是指已经接受灌顶的统治者。权势带来的骄慢和欲贪。大地疆域的广大，以及臣民的追随，这一切都是为了说明可以随心所欲地处理政务、并能顺利完成的原因。为了详细说明致力于王政事务者的行为，所以才说了“这位国王是这样的”等等。“间行”(Antaragamana)是指三种无间行之间的行进。“盗贼起了念头”是指一个内部的、犯了国王罪过的叛乱者，带着五百个随从到处进行偷盗，这是针对他们所说的。

‘‘Ayuttaṃ te kata’’nti sacāhaṃ vakkhāmīti yojanā. Dhuravihāreti rathassa dhuraṃ viya nagarassa dhurabhūte vihāre. Santhambhitunti vissāsabhāvena upaṭṭhātuṃ. Saddhāyikoti saddhāya ayitabbo, saddheyyoti attho. Tenāha ‘‘saddhātabbo’’ti. Paccayikoti pattiyāyitabbo. Abbhasamaṃ puthulabhāvena. Nippothentoti nimmaddento. Saṇhakaraṇīyaṃ atisaṇhaṃ pisanto nisadapoto viya pisanto.

“你做得不对”这句话，意指“如果我要说”。Dhuravihāra意指像车轭对于车辆，这座寺院如同城市的栋梁。Santhambhitum意指以信任的态度来侍奉。“可信赖者”(Saddhāyika)即凭借信心可以接近，也就是值得信任的意思。因此说“应信”。Paccayika意指可信赖者。“如云般广大”形容其宽广的体量。“碾磨”即粉碎义。Saṇhakaraṇīya意指应使之精细，像磨坊里碾米一样进行研磨。

Dhammacariyātiādittampi sīsaṃ celañca ajjhupekkhitvā sammāpaṭipatti eva kātabbā tassā eva paraloke patiṭṭhābhāvato. Ācikkhāmīti kathemi, kathento ca yathā tamatthaṃ sammadeva rājā jānāti, evaṃ jānāpemīti[Pg.200]. Nipphatti yuddhena kātabbaatthasiddhi. Visinoti bandhati yathādhippetaṃ cittaṃ etenāti visayo, samatthabhāvo. Mantasampannāti sampannarājamantā. Mahāamaccāti mahosadhādisadisā nītisatthachekā amaccapurisā. Upalāpetunti paresaṃ antare virodhatthaṃ saṅgaṇhituṃ.

法行(Dhammacariyā)：即是说即使头与衣物着火，也应舍弃，而实行正行(sammāpaṭipatti)，因为唯有正行才是来世的依止。我将宣说(Ācikkhāmi)：即我说，并且在说的时候，要让国王正确地了知其义。成就(Nipphatti)：通过战争完成应做之事。能以此束缚所意欲之心，故为境(visayo)，即能力。具备谋略者(Mantasampannā)：具备完善的治国方略者。大臣(Mahāamaccā)：像摩诃萨陀(Mahosadha)等精通政术的大臣。笼络(Upalāpetun)：为了在他人之间制造矛盾而加以拉拢。

Dveyeva pabbatāti pabbatasadisā dveyeva gahitā. Rājovādeti rājovādasutte. Āgatāva tattantiyā anurūpatthaṃ. Vilumpamānāti iti-saddo ādiattho. Vipattīti bhogaparihānādivināso. Hatthiyuddhādīhi jarāmaraṇaṃ jinituṃ na sakkā sattassa avisayabhāvato. Yena pana jinituṃ sakkā, taṃ dassento bhagavā ‘‘buddhe…pe… nivesaye’’ti āha. Ratanattaye hi saddhā niviṭṭhā mūlajātā patiṭṭhitā ekantato jarāmaraṇavijayāya hoti. Tenāha ‘‘tasmā saddha’’nti.

二山(Dveyeva pabbatā)：指取了两个像山一样的东西。王训(Rājovāde)：在《王训经》(Rājovādasutta)中。此句已来，是为了符合那部经文的意义。劫夺者(Vilumpamānā)：iti一词是“等”的意思。衰败(Vipatti)：指财富减少等的毁灭。众生无法通过象战等方式战胜衰老和死亡，因为这不是他们能力所及的范围。然而，为了展示可以战胜的方法，世尊说‘于佛……乃至……安立’。因为对三宝(Ratanattaya)的信心若已安住、生根、确立，则必能战胜衰老和死亡。因此说‘是故当信’。

Pabbatūpamasuttavaṇṇanā niṭṭhitā.

山喻经释义终。

Tatiyavaggavaṇṇanā niṭṭhitā.

第三品释义终。

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

《显扬义疏》，相应部义注

Kosalasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

憍萨罗相应释义之幽义阐明已毕。

4. Mārasaṃyuttaṃ

4. 魔相应

1. Paṭhamavaggo

1. 初品

1. Tapokammasuttavaṇṇanā

1. 苦行经释义

137. Uruvelāya [Pg.201] samīpe gāmo uruvelagāmo, taṃ uruvelagāmaṃ abhimukhabhāvena sammadeva sabbadhamme bujjhatīti abhisambodhi, sabbaññutaññāṇaṃ, tena samannāgatattā ca bhagavā abhisambuddhoti vuccati. Tassa pañcacattālīsāya vassesu ādito pannarasa vassāni paṭhamabodhi, idha pana sattāhabbhantarameva adhippetanti āha ‘‘abhisambuddho hutvā antosattāhasmiṃ yevā’’ti. Asukhabhāvena aññehi kātuṃ asakkuṇeyyattā dukkaraṃ karotīti dukkarakāro, so eva itthiliṅgavasena dukkarakārikā. Tāya mutto vatamhīti cintesi. Yadi evaṃ kasmā taṃ lokanātho chabbassāni samanuyuñjati? Kammapīḷitavasena. Vuttañhetaṃ apadāne (apa. thera 1.39.92-94) –

137. 优楼频螺(Uruvelā)附近有个村庄叫优楼频螺村。朝向优楼频螺村，如实地觉悟了一切法，故为正等觉(abhisambodhi)，即一切知智(sabbaññutaññāṇa)；又因具足此智，故世尊被称为正等觉者(abhisambuddha)。在他四十五年中，最初的十五年是初觉期(paṭhamabodhi)，但此处意指七日之内，故说“成为正等觉后，就在七日之内”。因其所做为他人所难为，故称苦行者(dukkarakāro)，其阴性形式为dukkarakārikā。他心想：“我已脱离彼（苦行）。”若然，为何世间怙主(lokanātho)要行六年苦行？因业力所迫。这在《本行》(Apadāna)中说（apa. thera 1.39.92-94）：

‘‘Avacāhaṃ jotipālo, sugataṃ kassapaṃ tadā;

Kuto nu bodhi muṇḍassa, bodhi paramadullabhā.

“我，光护(Jotipāla)，彼时对善逝迦叶(Kassapa)说：秃头者哪有菩提？菩提是极难得的。”

‘‘Tena kammavipākena, acariṃ dukkaraṃ bahuṃ;

Chabbassānuruvelāyaṃ, tato bodhimapāpuṇiṃ.

“以彼业异熟，我多行苦行；于优楼频螺(Uruvelā)六年，其后证菩提。”

‘‘Nāhaṃ etena maggena, pāpuṇiṃ bodhimuttamaṃ;

Kummaggena gavesissaṃ, pubbakammena vārito’’ti.

“我非由此道，得证无上菩提；因被往昔业所障，我曾寻求于邪道。”

Māretīti vibādheti. Vipattiādisaṃyojanañhi sādhūnaṃ paramatthato maraṇaṃ saccapaṭivedhamāraṇattā, pāpatarattā pāpatamoti pāpimā. Sā cassa pāpatamatā pāpavuttitāyāti āha ‘‘pāpe niyutto’’ti. Adhipatīti kāmādhipati. Appahīnakāmarāge attano vase vattetīti vasavattī. Tesaṃyeva kusalakammānaṃ antaṃ karotīti antako. Vaṭṭadukkhato aparimuttapaccayattā namuci. Mattānaṃ pamattānaṃ bandhūti pamattabandhu.

杀害者(Māreti)：即恼害者(vibādheti)。因为衰败等结(vipattiādisaṃyojana)能杀害对真理的证悟，对圣者而言，从胜义(paramattha)上说即是死亡(maraṇa)；又因其极恶，故为极恶者(pāpatama)，即是恶魔(pāpimā)。其极恶在于其恶行，故说“专行于恶”。主宰者(Adhipati)：即欲的主宰。因未断欲贪者，皆随其力而转，故为自在者(vasavattī)。他能终结彼等之善业，故为终结者(antako)。因是未能解脱轮回之苦的因缘，故为难降伏者(namuci)。是沉醉者、放逸者的亲友，故为放逸亲友(pamattabandhu)。

Tapokammāti [Pg.202] attakilamathānuyogato. Aparaddhoti virajjhasi. ‘‘Aparādho’’tipi atthi, soyeva attho. Kāyakilamathaṃ anuyuñjanto yebhuyyena amaratthāya anuyuñjati, so ca kammavādīhi anuyuñjiyamāno devatthāya siyāti āha ‘‘amarabhāvatthāyā’’ti. Sabbaṃ tapanti sabbaṃ attaparitāpanaṃ. Atthāvahaṃ na bhavati bodhiyā anupāyattā. Kiñcassāti kiñci siyāti attho. Phiyārittaṃva dhammanīti dhammaṃ vuccati vaṇṇu, so idha ‘‘dhamma’’nti vutto, dhammani vaṇṇupadeseti attho. Tenāha ‘‘araññe’’ti. Ubhosu passesu phiyāhi ākaḍḍheyya ceva arittehi uppīḷeyya ca.

苦行(Tapokamma)：即致力于自我折磨。你犯错了(Aparaddho)：即你违背了(virajjhasi)。“过错”(Aparādho)也是此义。致力于身体折磨者，大多是为了不死而行；若被业论者所劝而行，则可能是为了生天，故说“为求不死”。一切苦行(Sabbaṃ tapanti)：即一切自我折磨。因非菩提之方便，故无利益。些许(Kiñcassa)：即“或有些许”之义。如被藤蔓所缠之树(Phiyārittaṃva dhammanī)：此中dhammanī是一种树，故说“在林中”。它会被两边的藤蔓拉扯，又被枝干挤压。

Sammāvācākammantājīvā gahitā maggasīlassa adhippetattā. Samādhino hi gahaṇena sammāvāyāmasatisamādhayo gahitā upakārabhāvato. Paññāyāti etthāpi eseva nayo. Bujjhati etenāti bodho. Maggoti āha ‘‘bodhāyāti maggatthāyā’’ti. Kathaṃ pana maggaṃ maggatthāya bhāvetīti āha ‘‘yathā hī’’tiādi. Tena yathā yāgupacanārambho yāvadeva yāguattho, evaṃ maggabhāvanārambho maggādhigamatthāyāti dasseti. Ārambhoti ca ariyamaggabhāvanāya bandhāpanaṃ daṭṭhabbaṃ. Keci pana ‘‘magganti ariyamaggaṃ, bodhāyāti arahattasambodhāya, evañca katvā ‘pattosmi paramasuddhi’nti idampi vacanaṃ samatthita’’nti vadanti, apare pana ‘‘sabbaññutaññāṇasambodhāyāti. So hi sabbasmāpi bodhito uttaritaro’’ti. Nihato nibbisevanabhāvaṃ pāpito. Tenāha ‘‘parājito’’ti.

正语、正业、正命被包含，因为它们是道戒(maggasīla)所意欲的。通过取定(samādhi)，正精进、正念、正定亦被包含，因其有助益故。于慧(paññā)亦同此理。以此而觉，故为觉(bodho)。道(Maggo)：说“为觉(bodhāya)”即是“为道之目的(maggatthāya)”。然则，如何为道之目的而修道？故说“犹如”等。此即显示：犹如煮粥的开始是为了粥，修道的开始是为了证道。此中开始(ārambho)当知是圣道修行之准备。有人说：“道指圣道，为觉指为阿罗汉正觉，如此，则‘我已证得最上清净’此句亦得以支持。”又有人说：“为一切知智之正觉。因为此觉超越一切觉。”被击败(Nihato)：即达到不复行之状态。故说“已被降伏”。

Tapokammasuttavaṇṇanā niṭṭhitā.

苦行经释义终。

2. Hatthirājavaṇṇasuttavaṇṇanā

2. 象王色经释义

138. Andhabhāvakāraketi pacurajanassa cakkhuviññāṇuppattinivāraṇena andhabhāvakārake. Mahātameti mahati tamasi. Pāsāṇaphalake mahācīvaraṃ sīse ṭhapetvāti etena taṃ phalakaṃ apassāya nisinnoti dasseti[Pg.203]. Padhānanti bhāvanaṃ. Pariggaṇhamānoti sabbaso gaṇhanto avissajjento, bhāvanaṃ anuyuñjanto anupubbasamāpattiyo phalasamāpattiñca manasikarontoti attho. Tenāha ‘‘nanu cā’’tiādi. Ariṭṭhakoti ariṭṭhakavaṇṇo. Tenāha ‘‘kāḷako’’ti.

138. 致盲者(Andhabhāvakārake)：因其能阻止众多众生眼识之生起，故为致盲者。大黑暗(Mahātame)：在巨大的黑暗中。将大衣覆于头上于石板上：此句显示他未看石板而坐。精勤(Padhānaṃ)：即修行(bhāvanaṃ)。执取(Pariggaṇhamāno)：即完全取而不舍，致力于修行，次第作意于诸等至及果等至。故说“岂非”等。阿里吒色(Ariṭṭhako)：即乌鸦色。故说“黑色”。

Dīghamaddhānanti cirataraṃ kālaṃ. Saṃsaranti āsādanādhippāyena sañcaranto, alaṃ tuyhaṃ etena nippayojananti adhippāyo. Na hi tena mārassa kāci atthasiddhīti.

长久以来(Dīghamaddhānaṃ)：即极其长的时间。你流转(Saṃsaranti)：即带着攻击的意图而徘徊，意谓：这对你来说够了，这是无用的。因为魔罗(Māra)不能因此获得任何利益。

Hatthirājavaṇṇasuttavaṇṇanā niṭṭhitā.

象王色经释义终。

3. Subhasuttavaṇṇanā

3. 善经释义

139. Susaṃvutāti maggasaṃvarena suṭṭhu saṃvutā. Supihitāti suṭṭhu pihitā. Vasānugāti kāyādidvāravasānugā vasavattino na honti. Baddhacarāti paṭibaddhacariyāti.

139. 善防护(Susaṃvutā)：以道律仪善加防护。善覆盖(Supihitā)：妥善覆盖。随力而行者(Vasānugā)：随顺身等诸门之力而行，非自主者。行为受缚者(Baddhacarā)：即行为被系缚。

Subhasuttavaṇṇanā niṭṭhitā.

善经释义终。

4. Paṭhamamārapāsasuttavaṇṇanā

4. 初魔罗网经释义

140. Upāyamanasikārenāti aniccādīsu aniccādito manasikaraṇena. Upāyavīriyenāti anuppannākusalānaṃ anuppādanāya vidhinā pavattavīriyena. Kāraṇavīriyenāti anuppannānuppādanādiatthassa kāraṇabhūtena vīriyena. Anuppannapāpakānuppādanādiatthāni hi vīriyāni yadatthaṃ honti, taṃ atthaṃ sādhentiyevāti etassa atthassa dīpako sammā-saddo. Yonisosammāsaddena hi upāyakāraṇatthadīpakataṃ sandhāya ‘‘upāyavīriyena kāraṇavīriyenā’’ti vuttaṃ. Arahattaphalavimutti ukkaṭṭhaniddesena. Mārena ‘‘mayhaṃ kho, bhikkhave’’tiādikaṃ bhagavato vacanaṃ sutvā vuttaṃ ‘‘arahattaṃ patvāpi na tussatī’’tiādi.

140. 方便作意（upāyamanasikāra）是指于无常等中，从无常等方面作意。方便精进（upāyavīriya）是指为令未生之恶法不生而如法发起的精进。因缘精进（kāraṇavīriya）是指作为令未生（恶法）不生等义利之因的精进。因为精进是为了达成令未生之恶法不生等义利，“正”（sammā）一词即是此义的阐明者。由于“如理正”（yonisosammā）一词显示了方便、因缘之义，故说“以方便精进、以因缘精进”。阿罗汉果解脱是以殊胜的解释（ukkaṭṭhaniddesa）而说。魔罗听到世尊说“诸比丘，我……”等语后，说了“证得阿罗汉果仍不满足”等语。

Kilesapāsenāti [Pg.204] kilesamārassa upāyabhūtena. Kilesamāro hi satte kāmaguṇapāsehi nibandhati, na pana sayameva. Tenāha ‘‘ye dibbā kāmaguṇasaṅkhātā’’tiādi. Mārabandhaneti kilesamārassa bandhanaṭṭhāne, bhavacāraketi attho. Na me samaṇa mokkhasīti idaṃ māro ‘‘anuttarā vimutti anuppattā, vimuttā sabbapāsehī’’ti ca bhagavato vacanaṃ asaddahanto vadati saddahantopi vā ‘‘evamayaṃ paresaṃ sattānaṃ mokkhāya ussāhaṃ na kareyyā’’ti attano kohaññe ṭhatvā vadati.

以烦恼索（kilesapāsa）是指作为烦恼魔的手段。烦恼魔以欲索（kāmaguṇapāsa）束缚有情，而非亲自为之。因此说“所谓天界的欲……”等。于魔罗的系缚处（mārabandhane）是指于烦恼魔的系缚处，义为于三有中轮回。“沙门，你无法从我这里解脱”，此是魔罗不信世尊所说“已证无上解脱，已从一切索中解脱”之语而说；或是即便相信，亦为令世尊不为其他有情之解脱而努力，故立于自己的欺诈立场而说。

Paṭhamamārapāsasuttavaṇṇanā niṭṭhitā.

初魔罗缚经释义终。

5. Dutiyamārapāsasuttavaṇṇanā

5. 第二魔罗缚经释义

141. Anupubbagamanacārikanti gāmanigamarājadhānīsu anukkamena gamanasaṅkhātaṃ cārikaṃ. Evaṃ hi gatesūti evaṃ tumhesu bahūsu ekajjhaṃ gatesu.

141. 渐次游行（anupubbagamanacārikaṃ）是指于村、镇、王都中，名为次第行走的游行。当如是去时（evaṃ hi gatesu）是指当你们众多人一起去时。

Ādimhi kalyāṇaṃ etassāti ādikalyāṇaṃ, tathā sesesu. Sāsanassa ādi sīlaṃ mūlakattā. Tassa samathādayo majjhaṃ sāsanasampattiyā vemajjhabhāvato. Phalanibbānāni pariyosānaṃ tadadhigamato uttari karaṇīyābhāvato. Sāsane sammāpaṭipatti nāma paññāya hoti, tassā ca sīlaṃ samādhi ca mūlanti āha ‘‘sīlasamādhayo vā ādī’’ti. Yasmā paññā anubodhapaṭivedhavasena duvidhā, tasmā tadubhayaṃ gaṇhanto ‘‘vipassanāmaggā majjha’’nti āha. Paññānipphatti phalakiccaṃ, nibbānasacchikiriyā pana sammāpaṭipattiyā pariyosānaṃ tato paraṃ kattabbābhāvatoti āha ‘‘phalanibbānāni pariyosāna’’nti. Phalaggahaṇena hi saupādisesanibbānaṃ gayhati, itarena itaraṃ, tadubhayavasena paṭipattiyā osānanti āha ‘‘phalanibbānāni pariyosāna’’nti. ‘‘Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā’’ti (saṃ. ni. 5.369) vacanato sīladiṭṭhujukatāya matthakabhūtā vipassanā, tadadhiṭṭhānā sīlasamādhīti ime [Pg.205] tassa sāsanassa mūlanti āha ‘‘sīlasamādhivipassanā vā ādī’’ti. Sesaṃ vuttanayameva.

其初善（ādikalyāṇaṃ），即于初为善，其余亦然。教法之初是戒，因其为根本。止（samatha）等为其中心，因其为教法成就之中枢。果与涅槃为其终，因证得之后再无所作。于教法中，正行（sammāpaṭipatti）由慧而有，而戒与定为其根本，故说“戒与定为初”。因慧有随觉（anubodha）与通达（paṭivedha）二种，故总括此二者而说“观（vipassanā）与道为中”。慧之圆满为果之作用，而现证涅槃乃正行之终，其后更无所作，故说“果与涅槃为终”。以“果”一词，包含了有余依涅槃；以另一词（即“涅槃”），包含了另一者（即无余依涅槃），以此二者为修行之终，故说“果与涅槃为终”。如（《相应部》5.369）所说：“是故，比丘，汝当于诸善法中，先净其初。何为诸善法之初？即善净之戒与正直之见。”依此，以戒与正直见为顶峰的观，及其所依止的戒与定，为此教法之根本，故说“戒、定、观为初”。其余如前已说。

Kiñcāpi avayavavinimutto samudāyo natthi, yesu pana avayavesu samudāyarūpena apekkhitesu gāthāti samaññā, taṃ tato bhinnaṃ viya katvā dassento ‘‘catuppadikagāthāya tāva paṭhamapādo’’tiādimāha. Pañcapadachappadānaṃ gāthānaṃ ādipariyosānaggahaṇena itare dutiyādayo tayo cattāro vā majjhanti avuttasiddhamevāti na vuttaṃ. Ekānusandhikasuttassāti idaṃ bahuvibhāgaṃ yathānusandhinā ekānusandhikaṃ suttaṃ sandhāya vuttaṃ, itarassa pana teyeva desetabbadhammavibhāgena ādimajjhapariyosānabhāgā labbhanti. Nidānanti kāladesakaparisādi-apadisanalakkhaṇādiko attho. Idamavocāti iti-saddo ādiattho. Tena tadavasesanigamanapāḷiṃ saṅgaṇhāti. Anekānusandhīkassa saha nidānena paṭhamo anusandhi ādi. Saha nigamanena pacchimo pariyosānaṃ, itarena majjhimantiādimajjhapariyosānāni veditabbāni.

虽然没有脱离部分而存在的整体，但当诸部分被视为一个整体时，便有名为“偈”的假名。为显示其仿佛与部分有别，故说“于四句偈，初句为初……”等。对于五句偈、六句偈，既已指出初与后，其中间的二、三或四句，则不言自明，故未说。对于单义连贯的经（ekānusandhikasutta），这是针对具有众多部分、但依其连贯性而成为单义连贯的经而说；至于其他经，则可依其所说之法，分出初、中、后。因缘（nidāna）是指时、地、众会等标示。于“Idamavoca”（彼说此）中，“idaṃ”（此）一词为“初”义，它总摄了其余的结颂部分。对于多义连贯的经，与因缘一起的第一个连贯部分为初，与结颂一起的最后部分为后，其余为中，当如是知初、中、后。

Sātthakanti atthasampattiyā sātthakaṃ katvā. Sabyañjananti byañjanasampattiyā sabyañjanaṃ. Sampatti ca nāma paripuṇṇabyañjanatāti āha ‘‘byañjanehi…pe… desetā’’ti. Sakalaparipuṇṇanti sabbaso paripuṇṇaṃ sīlādipañcadhammakkhandhapāripūriyā. Nirupakkilesaṃ diṭṭhimānādiupakkilesābhāvato. Avisesato tisso sikkhā sakale sāsane bhavanti. Dhammoti pana brahmacariyaṃ vā sandhāya vuttaṃ ‘‘katamesānaṃ kho, bhante, buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’tiādīsu (pārā. 18) viya. Dukūlasāṇiyā paṭicchannā viya, na tu pākāraselādipaṭicchannā viya. Tena dhammaniruttiyā sakalakilesānaṃ pahānānubhāvaṃ vadati. Alābhaparihāniyā, na laddhaparihāniyā. Aḍḍhuḍḍhānīti pañcasatādhikāni tīṇi pāṭihāriyasahassāni. Sātanti sukhaṃ.

有义利（sātthakaṃ）是指因义理圆满而有义利。有文句（sabyañjanaṃ）是指因文句圆满而有文句。所谓圆满，即文句具足，故说“以文句……宣说”。完全圆满（sakalaparipuṇṇaṃ）是指因戒等五法蕴圆满而完全圆满。无随烦恼（nirupakkilesaṃ）是指因无见、慢等随烦恼。三学普遍存在于整个教法中。而“法”（dhamma）一词，是就梵行而说，如（《波罗夷》18）言：“尊者，哪些佛陀、世尊的梵行得以久住？”等。如以麻布覆盖，而非如以围墙、山岩覆盖。以此法之词语，说明断除一切烦恼的威力。是未得之失，非已得之失。三千五百（aḍḍhuḍḍhāni）是指三千五百种神通。适悦（sātaṃ）即是乐。

Dutiyamārapāsasuttavaṇṇanā niṭṭhitā.

第二魔罗缚经释义终。

6. Sappasuttavaṇṇanā

6. 蛇经释义

142. Surākārakānanti [Pg.206] piṭṭhasurāyojanakānaṃ. Kosalānaṃ issaroti kosalo, kosalarājassa ayanti kosalikā. Paribhogapātīti bhattaparibhojanatthāya pāti paribhogapāti. Kammāruddhanapaṇāḷiyāti kammāruddhanapaṇāḷimukhe. Dhamamānāyāti dhamiyamānāya. Taṃ pana yasmā bhastavātehi pūritaṃ nāma hoti, tasmā ‘‘bhastavātena pūriyamānāyā’’ti vuttaṃ. Niyāmabhūmiyanti bhagavato paṭisallānaṭṭhāne sañcarantaṃ māraṃ maṃsacakkhunāva disvā. Tenāha ‘‘vijjulatālokenā’’ti.

142. 酿酒者（surākārakānaṃ）即调制米酒者。憍萨罗（Kosala）人之主，故为憍萨罗王；属憍萨罗王者，为憍萨罗人。受用钵（paribhogapāti）是为受用食物之钵。于铁匠风箱管口（kammāruddhanapaṇāḷiyā）即于铁匠风箱管之前端。被吹时（dhamamānāya）即被吹动时。其物因风箱之风而充满，故说“被风箱之风充满”。于定地（niyāmabhūmiyaṃ）是指以肉眼看见魔罗于世尊独坐禅修处游走。因此说“以闪电之光”。

Seyyatthāyāti seyyānisaṃsāya. Tenāha ‘‘ṭhassāmī’’tiādi. Attasaññatoti attabhāvena saṃyato. Tenāha ‘‘saṃyatattabhāvo’’ti. Taṃsaṇṭhitassāti tasmiṃ hatthapādakukkuccarahite buddhamunismiṃ avaṭṭhitassa. Vossajja careyya tattha soti iminā bhagavā taṃ byākaramāno vibhiṃsitā buddhānaṃ kiṃ karissati bhayābhāvato? Kevalaṃ pana anaṭṭhavalikaṃ uppīḷento viya tvameva āyāsaṃ āpajjissasīti māraṃ santajjeti.

为卧具故（seyyatthāya）即为卧具之利益。因此说“我将站立……”等。自制者（attasaññato）即自身已调伏。因此说“自身已调伏”。于彼安住者（taṃsaṇṭhitassa）即安住于彼已离手足恶作的佛陀牟尼。“彼于彼处，舍离而行”——世尊以此授记，并威吓魔罗：“已无怖畏的诸佛，（汝）能奈其何？汝只会如压榨无用之沙，徒自疲劳。”

Bheravāti avītarāgānaṃ bhayajanakā. Tatthāti taṃnimittaṃ. Phaleyyāti bhijjeyya. Sattisallanti sattisaṅkhātaṃ puthusallaṃ. Urasmiṃ cārayeyyunti phāsuṃ vijjhituṃ ṭhapeyyuṃ uggireyyuṃ. Khandhupadhīsūti khandhasaṅkhātesu upadhīsu. Tāṇaṃ karonti nāmāti tato bhayanimittato attano tāṇaṃ karonti nāma.

可畏者（bheravā）即对未离贪者能生怖畏。于彼处（tattha）即于彼相。会破裂（phaleyya）即会碎裂。矛箭（sattisallaṃ）即名为矛的宽箭。于胸中行（urasmiṃ cārayeyyuṃ）即为易于刺穿而放置、投掷。于蕴依（khandhupadhīsu）即于名为蕴的诸依中。作归依处（tāṇaṃ karonti）即从彼怖畏相为自己作归依处。

Sappasuttavaṇṇanā niṭṭhitā.

蛇经释义终。

7. Supatisuttavaṇṇanā

7. 善眠经释义

143. Utugāhāpanatthaṃ dhovitvā, na rajojallavikkhālanatthaṃ. Tenāha ‘‘buddhānaṃ panā’’tiādi. Dhotapādake geheti dhotapādehi akkamitabbake. Vattabhedo nāma natthi dhammassāmibhāvato. Vattasīse [Pg.207] ṭhatvā dhovanti aññesaṃ diṭṭhānugatiāpajjanatthaṃ. Soppapariggāhakenāti ettha soppaṃ nāma niddāya antarantarā pavattakiriyamayacittappavattirahitā nirantarabhavaṅgasantatīti taṃ sabhāvato payojanato kālaparicchedato pariggāhakaṃ upariniddesasatisampajaññaṃ sandhāya vuttaṃ ‘‘soppapariggāhakena satisampajaññenā’’ti. Keci pana ‘‘niddāsoppanā’’ti vadanti, taṃ bhagavato soppaṃ hīḷento vadati.

143. 为了调节身体的冷热而洗，并非为了洗去尘垢。因此说“诸佛……”等。“在已洗之处”(dhotapādake)，意为应被已洗之足所踏之处。因为是法主，所以没有行仪上的差异。立于行仪之首而洗，是为了让其他人见到而仿效。关于“以了知睡眠者”(soppapariggāhakena)，此中，“睡眠”(soppa)是指在睡眠中，没有间杂生起的、由行为所成的心流，是无间断的有分相续。就其自性、作用和时间范围而言，“了知者”(pariggāhaka)是针对上文所解释的正念正知而说，因此说“以了知睡眠的正念正知”。有些人则说“睡眠昏沉”，这是在贬低世尊的睡眠。

Kiṃ nūti etthaṃ kinti hetunissakke paccattavacananti āha ‘‘kasmā nu supasī’’ti? Dubbhago vuccati nissiriko bhinnabhago, so pana matasadiso visaññisadiso ca hotīti āha ‘‘mato viya visaññī viya cā’’ti.

关于“为何”(kiṃ nu)，此中“为何”(kiṃ)是用于探究原因的个别词语，因此说“为何而眠”？“不幸者”(dubbhago)被称为无福者、命运乖舛者，他又如死人、如无知觉者，因此说“如死人，亦如无知觉者”。

Ādināti ādi-saddena ‘‘bāhirassa upādāya aṭṭhārasā’’tiādinā (vibha. 842) āgataṃ taṇhākoṭṭhāsaṃ saṅgaṇhāti. Tattha tattha visattatāyāti tammiṃ tasmiṃ ārammaṇe visesato āsattabhāvena. Visassa dukkhanibbattakakammassa hetubhāvato visamūlatā visaṃ vā dukkhadukkhādibhūtavedanā mūlaṃ etassāti visamūlā, taṇhā. Tassa rūpādikassa dukkhassa paribhogo, na amatassāti visaparibhogatā. Katthaci netunti katthaci bhave sabbathā netuṃ? Parikkhayāti sabbaso khīṇattā. Tuyhaṃ kiṃ etthāti sabbupadhiparikkhayā suddhassa mama paṭipattiyaṃ tuyhaṃ kiṃ ujjhāyanaṃ? Kevalaṃ vighātoyeva teti dasseti.

“等”(ādi)，即以“等”字总摄《分别论》(Vibhaṅga, 842)所说“依外有十八”等爱(taṇhā)的部分。“于彼彼处执著”(tattha tattha visattatāya)，意为于此此所缘中特别地执著。因为是能产生苦的业之因，所以是毒根(visamūla)；或者，苦苦等受是其根，所以是毒根，此指爱。彼色等苦的受用，而非不死(amata)的受用，故为毒受用(visaparibhoga)。“不导于任何处”(na katthaci netuṃ)，意为在任何“有”中都完全不能引导。“已遍尽”(parikkhayā)，意为已完全灭尽。“于此汝何有”(tuyhaṃ kiṃ ettha)，意为：对于已遍尽一切所依而清净的我，于我的行道，你有什么可抱怨的呢？这只是显示了你的恼害而已。

Supatisuttavaṇṇanā niṭṭhitā.

善眠经释义终。

8. Nandatisuttavaṇṇanā

8. 欢喜经释义

144. Aṭṭhamaṃ uttānatthameva.

144. 第八经义理明显。

Nandatisuttavaṇṇanā niṭṭhitā.

欢喜经释义终。

9. Paṭhamaāyusuttavaṇṇanā

9. 初寿经释义

145. Paṇṇāsaṃ [Pg.208] vā vassāni jīvati vassasatato upari seyyathāpi thero anuruddho. Saṭṭhi vā vassāni seyyathāpi thero bākulo. Paṭiharitvā paccanīkabhāve sātaṃ sukhaṃ etassāti paccanīkasāto, tabbhāvo paccanīkasātatā, tāya. Abhibhavitvā abhāsi paṭivacanaṃ jānamānova.

145. 或活五十岁，或超过百岁，犹如阿那律长老；或活六十岁，犹如跋古拉(Bākula)长老。已除去敌对状态，于此有乐，故为“敌对乐”(paccanīkasāto)；其状态为“敌对乐性”(paccanīkasātatā)，由此（而说）。他征服之后，如已知晓般地说了回答。

Na hīḷeyya na jiguccheyya. Evanti so dārako viya kiñci acintento sappuriso careyya, evaṃ hissa cittadukkhaṃ na hotīti adhippāyo. Pajjalitasīso viya careyyāti yathā pajjalitasīso puriso aññaṃ kiñci akatvā tasseva vūpasamāya vāyameyya, evaṃ sappuriso āyuṃ parittanti ñatvā teneva nayena sabbasaṅkhāragataṃ aniccaṃ, aniccattā eva dukkhaṃ, anattāti vipassanampi otaritvā taṃ ussukkāpentopi saṅkhāravigamāya careyya paṭipajjeyya.

不应轻蔑，不应厌恶。“如是”(evaṃ)，意为善人应如孩童般，不思虑任何事而行，如此则他心中无苦。“应如头燃者而行”，即如头燃之人，不做他事，只为熄灭火焰而努力；同样地，善人知晓寿命短暂，亦应以同样的方法，趣入一切行为无常、因无常故苦、为无我之观(vipassanā)，并策励于此，为诸行之止息而行、而实践。

Paṭhamaāyusuttavaṇṇanā niṭṭhitā.

初寿经释义终。

10. Dutiyaāyusuttavaṇṇanā

10. 第二寿经释义

146. Nemīvāti nemisīsena cakkaṃ vadati. Kubbaraṃ anupariyāyatīti kubbaraṃ anuparivattati. Tathābhūto pana so taṃ ajahantovāti āha ‘‘na vijahatī’’ti. Āyu anupariyāyatīti maccānaṃ āyu gatampi paccāgacchatīti bhagavato paṭāṇi hutvā vadati, bhagavā pana taṃ abhibhavitvā ‘‘accayanti ahorattā’’tiādinā āyuno accayagamanamaraṇataṃyeva pavedesi.

146. “如轮辋”(nemīva)，是以轮辋代指车轮。“随车辕而转”(kubbaraṃ anupariyāyati)，即随车辕而旋转。“如是者不舍彼”(tathābhūto pana so taṃ ajahanto)，是说“不舍弃”。“寿命轮回转”(āyu anupariyāyati)，是说死者的寿命纵使逝去亦会返回。这是作为世尊的对立者而说。但世尊折服了他，以“昼夜流逝”等语，开示了寿命的流逝即是死亡。

Dutiyaāyusuttavaṇṇanā niṭṭhitā.

第二寿经释义终。

Paṭhamavaggavaṇṇanā niṭṭhitā.

第一品释义终。

2. Dutiyavaggo

2. 第二品

1. Pāsāṇasuttavaṇṇanā

1. 磐石经释义

147. Pavijjhīti [Pg.209] pabbataṃ sabbato pavattento tato tato nissajji. Sakalanti sabbabhāgavantaṃ, nissesanti attho.

147. “穿透”(pavijjhi)，意为从各方摇动山，使其处处崩落。“全部”(sakalaṃ)，意为具有全部部分，即毫无遗漏。

Pāsāṇasuttavaṇṇanā niṭṭhitā.

磐石经释义终。

2. Kiṃnusīhasuttavaṇṇanā

2. 何谓狮子经释义

148. Vicakkhukammāyāti vicakkhubhāvakāmatāya. Yathā sā bhagavato desiyamānaṃ dhammaṃ attano paññācakkhunā na passituṃ sakkoti, evaṃ kātuṃ kāmatāya. Tenāha ‘‘parisāyā’’tiādi. Vināsetuṃ na sakkoti bheravārammaṇe bhāyanasseva abhāvato. Dasabalappattāti dasahi balehi samannāgatā.

148. “为作无眼业”(vicakkhukammāya)，意为欲使其无（慧）眼。犹如她无法以自己的慧眼得见世尊所说之法，欲使他人亦复如是。因此说“于众中……”等。不能使其毁灭，因为（佛陀）于恐怖所缘亦无所畏惧。“已达十力”(dasabalappatta)，意为具足十力。

Kiṃnusīhasuttavaṇṇanā niṭṭhitā.

何谓狮子经释义终。

3. Sakalikasuttavaṇṇanā

3. 碎石经释义

149. Mandabhāvenāti jaḷabhāvena momūhabhāvenāti mahāmūḷhatāya. Kabbakaraṇena mattoti kabbakiriyāpasutatādivasena matto kabbaṃ katvā. Kimidaṃ soppasevāti idaṃ tava soppaṃ kimatthaṃ, purisena nāma purisattakarena bhavitabbaṃ, na soppatiyeva. Atthaṃ samāgantvāti paramatthaṃ nibbānaṃ sammā āgantvā adhigantvā. Asaṅga…pe… natthi sabbaso siddhatthabhāvato. Jaggantoti jāgaranto puriso viya, na bhāyāmi bhayahetūnaṃ abhāvā. Nānutapanti sabbattha sabbadāpi vissaṭṭhabhāvato, māmanti mamaṃ. Gāthāsukhatthañhi dīghaṃ katvā vuttaṃ. Ṭhitattāti uddesaparipucchāya paricchijjattā. Hāninti kassaci jāniṃ.

149. “因迟钝”(mandabhāvena)，即因愚钝；“因极痴”(momūhabhāvena)，即因大愚痴。“因作诗而醉”(kabbakaraṇena matto)，即因热衷于作诗等而陶醉。“为何耽于此眠”(kimidaṃ soppasevā)，意为你这睡眠有何意义？大丈夫应有大丈夫所为，不应只是睡眠。“已达于义”(atthaṃ samāgantvā)，意为已正确到达、证得胜义涅槃。“无执”(asaṅga)……乃至……全无（执著），因已成就义利。“觉醒者”(jagganto)，即如觉醒之人，我不畏惧，因无恐惧之因。“不后悔”(nānutapanti)，因为在一切处、一切时皆已放下。“我”(māmaṃ)即“我”(mamaṃ)。为了偈颂的音韵优美，才拉长音而说。“已确立”(ṭhitattā)，意为已通过标举和问答而限定。“损失”(hāniṃ)，即任何的损失。

Sakalikasuttavaṇṇanā niṭṭhitā.

碎石经释义终。

4. Patirūpasuttavaṇṇanā

4. 适宜经释义

150. Anurujjhati [Pg.210] etenāti anurodho, rāgo. Virujjhati etenāti virodho, paṭigho. Tesu anurodhavirodhesu tannimittaṃ sajjati nāma saṅgaṃ karoti nāma, anurodhavirodhuppādanameva cettha sajjanaṃ. Yadaññamanusāsatīti yaṃ aññesaṃ anusāsanaṃ, taṃ tesaṃ hitesanaṃ anukampanaṃ, tasmā anukampake hitesake sammāsambuddhe anurodhavirodhe āropetvā vikampanatthaṃ micchā vadasīti.

150. 因此而随顺，故为“随顺”(anurodha)，即是贪。因此而违逆，故为“违逆”(virodha)，即是嗔。于此随顺、违逆中，缘彼相而执著，名为作染著。此中，生起随顺、违逆即是执著。“当教诫他人时”(yadaññamanusāsati)，那对他人的教诫，是为他们寻求利益，是出于怜悯。因此，对于具怜悯心、寻求利益的正自觉者，（你）强加随顺、违逆之见，为动摇他而说妄语。

Patirūpasuttavaṇṇanā niṭṭhitā.

适宜经释义终。

5. Mānasasuttavaṇṇanā

5. 意经释义

151. Ākāse caranteti pañcābhiññe sandhāya vadati. Antalikkhe carantepi kiccasādhanato antalikkhacaro. Manasi jātoti mānaso. Taṃ pana manasantānasampayuttatāyāti āha ‘‘manasampayutto’’ti.

151. “行于虚空”(ākāse carante)，是针对五神通者而说。即使行于空中，因能成办事务，故为“空中行者”(antalikkhacaro)。生于意中，故为“意生”(mānaso)。又因与意相续相应，故说“与意相应”(manasampayutto)。

Mānasasuttavaṇṇanā niṭṭhitā.

意经释义终。

6. Pattasuttavaṇṇanā

6. 钵经释义

152. Pañcannaṃ upādānakkhandhānaṃ lakkhaṇādīni ceva samudayañca assādādīnavanissaraṇāni ca gahetvā sammā tesaṃ lakkhaṇādīnaṃ gahaṇaṃ hotīti āha ‘‘pañca upādānakkhandhe ādiyitvā’’ti. Ruppanavediyanasañjānanaabhisaṅkharaṇavijānanāni khandhānaṃ sabhāvalakkhaṇāni. Ādi-saddena rasapaccupaṭṭhānapadaṭṭhānāni ceva samudayādīni ca saṅgaṇhāti. Dassetīti paccakkhato dasseti, hatthāmalakaṃ viya pākaṭe vibhūte katvā vibhāveti. Gaṇhāpetīti te dhamme manasā anupekkhite diṭṭhiyā suppaṭividdhe karonto uggaṇhāpeti. Samādānamhīti tattha atthassa sammadeva ādiyane khandhānañca sammasanavasena aññadhammavasena samādiyane. Paṭividdhaguṇenāti tāya desanāya, taṃ nissāya paccattapurisakārena ca tesaṃ paṭividdhaguṇena[Pg.211]. Jotāpetīti tesaṃ cittasantānaṃ assaddhiyādikilesamalavidhamanena pabhassaraṃ karoti. Aṭṭhiṃ katvāti tāya desanāya pāpetabbaṃ atthaṃ payojanaṃ daḷhaṃ katvā. Tenāha ‘‘ayaṃ no’’tiādi. Kammakārakacittaṃ nāma otaraṇacittaṃ. ‘‘Yonisomanasikārapubbakaṃ vipassanācitta’’nti keci. Ohitasotāti anaññavihitatāya dhammassavanāya appitasotā, tato eva tadatthaṃ ṭhapitasotā.

152. 执取五取蕴的相、集、味、患、离等，并如实地把握它们的相，所以说“执取五取蕴”。变坏、感受、想、行、识是诸蕴的自性相。“等”字包含了味、现起、近因以及集等。“显示”是直接显示，如同掌中的庵摩罗迦果一般，使其显现、明了。“令人把握”是指令那些法在心中被随观，通过正见善巧通达，而令人学习。“执持”是指如实地执取其义，以思择诸蕴及其他法的方式而执取。“以通达之功德”是指通过那样的教说，并依此以个人努力通达它们的功德。“照耀”是指通过去除不信等烦恼垢染，使他们的心相续变得光明。“坚固地确立”是指通过那样的教说，将应达到的义利牢固地确立下来。所以说“这是我们的”等等。作业心即是入心。有些人说是“以如理作意为前导的观心”。“专耳”是指不分心地、专注地听闻法，因此，为了那个目的而倾耳谛听。

Ete rūpādayo khandhe yañca saṅkhataṃ samiddhapaccayehi kataṃ, tañca ‘‘eso ahaṃ na homi, etaṃ mayhaṃ na hotī’’ti passantoti yojanā. Khemo attāti khemattā, taṃ khemattaṃ. Tenāha ‘‘khemibhūtaṃ attabhāva’’nti. Pariyesamānā mārasenā.

此等色等蕴以及由和合因缘所作的有为法，观察它们“这不是我，这不是我的”者，应如是理解。“安稳是自我”即是安稳性，此指安稳性。因此说“已达安稳的自体”。魔军正在寻求。

Pattasuttavaṇṇanā niṭṭhitā.

《钵经》释义终。

7. Chaphassāyatanasuttavaṇṇanā

7. 六触处经释义

153. Sañjāyati etasmāti sañjāti, so eva sampayuttadhammo samosarati etthāti samosaraṇaṃ, so eva attho, tena sañjātisamosaraṇaṭṭhena. Bhayabheravaṃ saddanti bhāyati etasmāti bhayaṃ, tadeva yassa kassaci bheravāvahattā bheravaṃ, devādisaddanti attho. Vigatavalāhake deve uppātavasena uppajjanakasaddo devadundubhi. Asanipātādisaddo asanipātasaddo. Undrīyatīti viparivattati. Loko adhimucchitoti atithaddhakāyo viya mucchaṃ āpanno. Mārassāti kilesamārassa. Ṭhānabhūtanti pavattiṭṭhānabhūtaṃ.

153. 由此产生，故为“产生”；相应法于此汇集，故为“汇集”；此即其义，故为产生与汇集之义。“恐怖可畏之声”：由此而害怕，故为“恐怖”；其本身能为任何人带来恐惧，故为“可畏”，意指天神等的声音。无云之天空中，因异象而生起之声为天鼓。雷击等声即雷击声。“摇动”即转变。“世间迷惑”即如同身体僵硬而陷入昏迷。“魔罗的”即烦恼魔的。“为……之处”即为生起之处。

Chaphassāyatanasuttavaṇṇanā niṭṭhitā.

《六触处经》释义终。

8. Piṇḍasuttavaṇṇanā

8. 乞食经释义

154. Tattha tatthāti tasmiṃ tasmiṃ ñātimittakule. Pāhunakānīti pahitabbapaṇṇākārāni. Āgantukapaṇṇākārānīti āgantukānaṃ upagatānaṃ [Pg.212] dātabbapaṇṇākārāni. Sayaṃcaradivaseti kumārakānañca kumārikānañca sayaṃ attanā caritabbachaṇadivase. Idāni tamatthaṃ vitthārato dassento ‘‘samavayajātigottā’’tiādimāha. Samavayasamajātikasamagottāti paccekaṃ sama-saddo yojetabbo. Gottasamatā ca āvāhavivāhayogyatāvasena daṭṭhabbā, na ekagottatāvasena. Tato tato gāmato. Aññasmiṃ dātabbe asati. Chaṇavasena pahiṇituṃ sampāditaṃ pūvaṃ chaṇapūvaṃ. Tāsaṃ sampattiyāti tāsaṃ dānaṃ dhammassavanañcāti tassā duvidhāyapi sampattiyā.

154. “处处”指在各个亲友家族中。“待客之物”指应送的礼物。“宾客礼物”指应送给来访客人的礼物。“自行之日”指少年男女自行游玩的节日。现在详细地解释这个含义，说“同龄、同种姓、同家族”等。“同龄、同种姓、同家族”，“同”字应分别连接。家族相同应从通婚是否适合的角度来看，而非从同一家族的角度。从各个村庄。在没有其他可布施之物时。为节日而准备好送出的糕饼是节日糕饼。“她们的成就”指她们的布施与听闻佛法这两种成就。

Ñāṇaṃ nāma āvajjanapubbakaṃ, tasmā ajānanassa ‘‘anāvajjanatāyā’’ti kāraṇaṃ vatvā sesakāraṇaṃ vadanto ‘‘buddhāna’’ntiādimāha. Upacārabhedanti buddhaṃ disvā manussehi kātabbaupacārassa bhindanaṃ. Bhinditunti vidhamituṃ.

所谓“智”，是以转向为前导的。因此，对于不知者，先说“因无转向”这一原因，再说其余原因时，才说了“诸佛”等。“破坏恭敬”是指破坏了人们见到佛陀后应做的恭敬行为。“破坏”即摧毁。

Bhagavā panāti panasaddo visesatthajotako. Tena na kevalaṃ bhagavā uppaṇḍanaṃ pariharanto taṃ gāmaṃ na puna pāvisi, atha kho māraṃ anukampantoti idaṃ visesaṃ joteti.

“世尊，然而”中的“然而”(pana)一词，是用于彰显特殊意义的。它彰显了此特殊意义：世尊不仅是为了避开嘲讽而不再进入那个村庄，更是出于对魔罗的怜悯。

Janesīti apuññaṃ janesi, janento ca yathā tato āyatiṃ thirataraṃ mahantaṃ dukkhaṃ nipphajjissati, evaṃ nipphādesi. Āsajjananti ettha nanti nipātamattaṃ. Kiñcati maddati abhibhavatīti kiñcananti āha ‘‘maddituṃ samattha’’nti.

“产生”即产生非福。产生之时，他造作的方式，将使未来产生更坚固、更巨大的苦。在“冒犯”(āsajjana)一词中，“na”和“anti”只是不变词。因为它能压制、克服，故称为“障碍”(kiñcana)，所以说“能够压制”。

Piṇḍasuttavaṇṇanā niṭṭhitā.

《乞食经》释义终。

9. Kassakasuttavaṇṇanā

9. 耕者经释义

155. Nibbānaṃ apadisitvāti nibbānaṃ nissāya nibbānaguṇe ārabbhāti attho. Haṭahaṭakesoti ito cito ca vikiṇṇattā ākulākulakeso. Cakkhusamphassaviññāṇāyatananti ettha yathā cakkhuggahaṇena phasso visesito, tena eva viññāṇāyatanaṃ. Tathā sati cakkhuviññāṇassa ca gahaṇaṃ āpajjeyyāti. Nanu cettha cakkhuggahaṇena visesitattā cakkhudvārikānaṃ sabbesaṃ viññāṇānaṃ gahaṇanti? Saccametaṃ, tañca kho paṭhamena cakkhuggahaṇenāti nāyaṃ doso. Bhavaṅgacittanti āvajjanāya anantarapaccayabhūtameva [Pg.213] adhippetanti niyametvā dassetuṃ ‘‘sāvajjanaka’’nti vuttaṃ, tasmā tadārammaṇampīti javanacittena saha tadārammaṇacittampi. ‘‘Viññāṇāyatana’’nti ca vutte nimmalameva.

155. “指示涅槃”意指依止涅槃，缘于涅槃的功德。“蓬乱的头发”指头发四处散乱，故而杂乱。“眼触所生识处”：此处，如同以“眼”限定“触”，也同样限定了“识处”。若如此，则应包含对眼识的执取。难道不是因为以“眼”限定，所以就包含了所有眼门识的执取吗？确实如此，但那是以第一个“眼”来限定的，故无此过失。“有分心”：为了限定并表明其意指作为转向的无间缘，才说了“有转向”。因此，“以它为所缘”也指与速行心一起的彼所缘心。而说“识处”时，则仅指无垢的识处。

‘‘Cakkhū’’ti avisesato vuttattā pana mārassa ayampi attho āpannoti dassetuṃ ‘‘yaṃ loke’’tiādi vuttaṃ. Upakkavipakkanti cakkhupākarogena upari heṭṭhā ca sabbaso pakkaṃ kuthitaṃ. Eseva nayoti iminā yaṃ loke kuṭṭhakilāsagaṇḍakacchuādīhi upaddutaṃ vaṇapīḷakādivasena paggharantaṃ asuciṃ antamaso paramajeguccharūpampi, sabbaṃ taṃ taveva hotūti evamādiṃ apadisati.

因为“眼”是笼统而说，为了表明魔罗也能理解此义，才说了“凡世间……”等。“上下溃烂”指因眼病而上下完全腐烂。“同样的道理”以此指明：凡世间被麻风、白癜风、痈、疥疮等所困扰，以疮、疖等形式流出不净之物，乃至极其可厌之形态，“愿所有这些都归于你”等等。

Yaṃ bhaṇḍakanti hiraññasuvaṇṇādikhettavatthādiupakaraṇaṃ gahaṭṭhā, pabbajitā ca yaṃ pattacīvarādiṃ ‘‘mama ida’’nti abhinivisantāva vadanti, etesu pariggahatthesu ca tesaṃ pariggāhakapuggalesu ca te cittaṃ yadi atthi, tāni ārabbha tava cittaṃ yadi bhavati, evaṃ tvaṃ tattha baddho eva hosīti attho. Tenāha ‘‘na me samaṇa mokkhasī’’ti.

所谓“财物”，即在家人的金银、田地、房产等资具，以及出家人执着于衣钵等物而说“这是我的”。如果你的心执着于这些所有物，以及执取它们的人，缘于它们而生起心念，那么你就会被束缚于此。此即其义。因此（魔罗）说：“沙门，你无法从我这里解脱。”

Yaṃ bhaṇḍakaṃ vadantīti yathāvuttaṃ upakaraṇaṃ loke bahujanā ‘‘mama ida’’nti vadanti. Na taṃ mayhanti taṃ mayhaṃ na hoti, na tattha mama taṇhāvasena mamanti natthi. Na te ahanti ye puggalā ettha baddhā, tepi ahaṃ na homi, tattha me diṭṭhibaddho natthi. Na me maggampi dakkhasīti evaṃ sabbaso baddhābhāvena muttassa me gatamaggampi māra tvaṃ na dakkhasi na passissasi, ye bhavādayo tuyhaṃ visayā, tesu bhavayonigatiādīsu mayhaṃ gatamaggaṃ na passissasi bhavanissaṭṭhattāti.

“人们说的财物”：如前所说，世间许多人说“这是我的”资具。“那不是我的”：那不属于我，我于彼处没有因贪爱而起的“我所”。“我不是他们”：那些被束缚于此的人，我也不是他们，我于彼处没有见的束缚。“你连我的道路也看不见”：魔罗啊，因为我已完全解脱，毫无束缚，你将看不到我所行之道。在那些属于你境界的诸有、生、趣等之中，因为我已出离于有，你将不会看见我所行之道。

Kassakasuttavaṇṇanā niṭṭhitā.

《耕者经》释义终。

10. Rajjasuttavaṇṇanā

10. 王权经释义

156. Ahananti karaṇe paccattavacananti āha ‘‘ahanantenā’’ti, paccatte eva vā paccattavacanaṃ, ‘‘ahananto hutvā’’ti vacanasesena bhavitabbanti adhippāyo. Sesapadesupi eseva nayo. Ajinanti antogadhahetuatthaṃ [Pg.214] vadatīti āha ‘‘parassa dhanajāniṃ akarontenā’’ti. Akārāpentenāti parassa dhanajāniṃ akārentena. Asocantenāti bhogabyasanādivasena paraṃ asocantena. Kasmā bhagavā evaṃ cintesīti tattha kāraṇamāha ‘‘itī’’tiādinā. Rajje vijite daṇḍakarapīḷiteti dhanadaṇḍādidaṇḍena ceva balinā ca bādhite.

156. “‘不害’(Ahananta)是作格的自称代词，所以说‘以不害’；或者，它只是自称代词，意思是‘成为不害者之后’应是句中剩余部分的含义。其余诸句也是此理。‘不取’(Ajina)是说其内含的因缘义，因此说‘不让他人的财产损失’。‘不使人取’(Akārāpenta)就是不让他人夺取他人的财产。‘不令忧’(Asocanta)就是不因财物损失等而令他人忧愁。世尊为何如此思惟？对此，以‘如是’(iti)等句说明其原因。‘在被征服的王国里受棍棒与税收所压迫’(daṇḍakarapīḷita)，就是被罚金等惩罚以及强力所逼迫。

Ijjhanakakoṭṭhāsāti cetovasibhāvādikassa sādhanakakoṭṭhāsā. Vaḍḍhitāti bhāvanāpāripūrivasena anubrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitā. Yuttayānanti yathā yuttānaṃ ājaññarathānaṃ sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathārucipavattitaṃ gamitā. Patiṭṭhaṭṭhenāti adhiṭṭhānaṭṭhena. Vatthukatāti sabbaso upakkilesasodhanena iddhivisayatāya patiṭṭhānabhāvato suvisodhitaparissayavatthu viya katā. Avijahitāti paṭipakkhadūrībhāvato subhāvitabhāvena taṃtaṃadhiṭṭhānayogyatāya na jahāpitā. Niccānubaddhāti tato eva niccaṃ anubaddhā viya katā. Suparicitāti suṭṭhu sabbabhāgena bhāvanānupacayaṃ gamitā. Avirādhitavedhihattho viyāti avirajjhanabhāvena virajjhanahattho viya. Suṭṭhu samāraddhāti bhāvanāuppattiyā sammadeva sampāditā. Cinteyyāti atthuddhāravasena cinteyya.

“‘成就分’(ijjhanakakoṭṭhāsa)是指心自在等成就的组成部分。‘增长’(vaḍḍhita)是指通过修习的圆满而得到增强。‘数数作’(punappunaṃ katā)是指通过修习的增广而使其不断生起。‘如所套之车’(yuttayāna)是指就像已套上马的良种马车，由车夫驾驭，随心所欲地行进一样，它被引向随心所欲地运行。‘以立足为义’(patiṭṭhaṭṭhena)是指以决意(adhiṭṭhāna)为义。‘作为基础’(vatthukatā)是指通过完全清除所有杂染，因其作为神通境界的立足点，而如同一个已善加清净、能去除障碍的基础。‘不舍离’(avijahitā)是指因远离对立法，通过善加修习，能胜任各种决意，故不被舍离。‘恒常随行’(niccānubaddhā)是指由此而恒常不断地随行。‘善熟悉’(suparicita)是指在各方面都善加修习，并使其达到修习的增益。‘如同不失误的射手’(avirādhitavedhihattho viya)是指因其不失误，而如同一个不会失误的射手。‘善发起’(suṭṭhu samāraddhā)是指通过修习的生起而正确地完成。‘应思惟’(cinteyya)是指通过提取义理来进行思惟。”

Pabbatassāti pabbato assa. Pabbato assāti pabbato bhaveyya kīdisassāti āha ‘‘suvaṇṇassā’’tiādi. Jātarūpassāti ātaparūpasampannassa. Dvikkhattumpi tāva mahantoti yattako so pabbato hoti, dvikkhattuṃ tattako. Ekassāti ekassapi puggalassa nālaṃ na pariyatto taṇhāya duppūraṇabhāvā. Evaṃ jānantoti evaṃ taṇhāya duppūraṇabhāvādīnavataṃ jānanto. Samaṃ careyyāti paravatthuparāmāsādiṃ vihāya kāyādīhi samameva paṭipajjeyya.

“‘山’(Pabbatassa)是‘山会有’(pabbato assa)的意思。‘山会有’(pabbato assa)是指‘山可能会有’。是什么样的山呢？回答说‘黄金的’(suvaṇṇassa)等等。‘黄金’(jātarūpa)是指具有自身色泽的。‘即使是两倍大’(dvikkhattumpi tāva mahanto)是指那座山有多大，就是其两倍那么大。‘对一人’(ekassa)是指即使对一个个人(puggala)也不够、不充足，因为渴爱难以满足。‘如是知者’(evaṃ jānanto)，就是如是了知渴爱难以满足等过患的人。‘应平等行’(samaṃ careyya)是指舍弃执取他物等，以身等平等地行道。”

Dukkhaṃ taṇhānidānaṃ, taṇhā kāmaguṇanidānā, tasmā dukkhassa taṇhāpaccayakāmaguṇanidānattaṃ vuttaṃ. Tanti dukkhaṃ. Yatonidānaṃ hotīti yaṃnidānaṃ yaṃkāraṇaṃ taṃ pavattati. Evaṃ yo adakkhīti yo pariññātavatthuko evaṃ dukkhaṃ tassa nidānabhūte kāmaguṇe ca tathato paññācakkhunā passi. Kena kāraṇena nameyya? Taṃ kāraṇaṃ natthīti attho. Kāmaguṇaupadhinti kāmaguṇasaṅkhātaṃ upadhiṃ. Sajjati etthāti saṅgo eso, lagganametanti evaṃ [Pg.215] viditvā. Tameva kāmābhibhūto nappaṭiseveyya na laggeyyāti evaṃ vinayāya vūpasamāya sikkheyyāti.

“苦以贪爱为因，贪爱以欲尘为因，因此说苦是以贪爱为缘、以欲尘为因。‘彼’(taṃ)就是苦。‘从何因而有’(yatonidānaṃ hoti)是指从那个因、那个缘而转起。‘如是见者’(evaṃ yo adakkhī)是指已遍知其事的人，如是以慧眼如实地看见苦及其为因的欲尘。‘以何因缘而倾向？’(kena kāraṇena nameyya)意思是‘没有那个因缘’。‘欲尘之取’(kāmaguṇaupadhi)是指名为欲尘的执取。‘于此执著’(sajjati ettha)即是系缚(saṅgo)，了知此即是缠缚。因此，被欲所征服者不应亲近、不应执著，当为调伏(vinaya)与寂止(vūpasama)而学。”

Rajjasuttavaṇṇanā niṭṭhitā.

《王经》释义终。

Dutiyavaggavaṇṇanā niṭṭhitā.

第二品释义终。

3. Tatiyavaggo

3. 第三品

1. Sambahulasuttavaṇṇanā

1. 众多经释义

157. Jaṭācumbaṭakenāti sīse paṭimukkena jaṭākalāpena. Apariggahabrāhmaṇapabbajitā hi jaṭāya uñchācariyaṃ caranti. Udumbaradaṇḍañhi attaguttatthāya gahitaṃ tesaṃ appicchabhāvappakāsanaṃ. Tenāha ‘‘appicchabhāvappakāsanattha’’nti. Sīsaṃ okampetvāti ettha ativiya sīsassa okampitabhāvaṃ dassetuṃ ‘‘hanukena uraṃ paharanto adhonataṃ katvā’’ti vuttaṃ. Jivhaṃ nīharitvāti lambanacālanavasena mukhato nikkhāmetvā. Tenāha ‘‘uddha’’ntiādi. Tisākhanti tibhaṅgabhakuṭi viya nalāṭe jātattā nalāṭikaṃ. Tenāha ‘‘nalāṭe uṭṭhitaṃ valittaya’’nti, tibhaṅgavalikaṃ nalāṭe katvāti attho. Attanova teleti attanova pāpakammanibbattake tele, pacitabbaṭṭhānageheti adhippāyo.

157. “‘以发髻为头垫’(Jaṭācumbaṭakena)是指以一束发髻束在头上。无所有(apariggaha)的婆罗门出家人确实是以发髻行乞食之行。他们为自我保护而持优昙跋(udumbara)木杖，这是为了显示他们少欲。因此说‘为显示少欲’。‘摇动头部’(sīsaṃ okampetvā)此处为显示头部剧烈摇动的样子，而说‘以颚击胸，低头’。‘伸出舌头’(jivhaṃ nīharitvā)是指以垂下摆动的方式从口中伸出。因此说‘向上’等。‘三叉’(tisākha)是指因其如三折的皱眉般生于额上，故称额纹。因此说‘额上生起的三道皱纹’，意思是‘在额上作出三道弯曲的皱纹’。‘于自己的油中’(attanova tele)是指于自己恶业所生的油中，意即‘在应被烹煮之处’。”

Sambahulasuttavaṇṇanā niṭṭhitā.

《众多经》释义终。

2. Samiddhisuttavaṇṇanā

2. 三弥提经释义

158. Mayhaṃ lābhāti evarūpassa nāma sammāsambuddhassa satthussa paṭilābho, evarūpassa ca nāma niyyānikassa saddhammassa paṭilābho, evarūpānañca suppaṭipannānaṃ sabrahmacārīnaṃ paṭilābho, ete mayhaṃ suladdhalābhā. Mayhaṃ suladdhanti yañcetaṃ mama niyyānikasāsane pabbajjā upasampadā, tasmiñca abhiratīti sabbañcetaṃ mayā suladdhaṃ. Yathā panassa evaṃ cetaso parivitakko uppanno, taṃ dassetuṃ ‘‘so kirā’’tiādi vuttaṃ. Caritānurūpavasena [Pg.216] gahitaṃ mūlakammaṭṭhānaṃ. Pāsādikanti pasādāvahaṃ. Evamahosīti ‘‘lābhā vata me’’tiādinā evaṃ parivitakko ahosi. Nisinnasadisoti nisinno viya. Tasmiṃyeva ṭhāneti yasmiṃ ṭhāne nisinnaṃ māro upasaṅkami, tasmiṃyeva ṭhāne. Tassāti samiddhittherassa. Kammaṭṭhānaṃ sappāyanti kammaṭṭhānabhāvanāya anuyuñjanaṃ sappāyaṃ upakārāvahaṃ bhavissati.

158. “‘我得善利！’(Mayhaṃ lābhā)是指：获得这样一位名为正等觉者的导师，获得这样一种名为能导出离的正法，获得这样一些善行道的同梵行者，这些是我善得的利益。‘我得善哉！’(Mayhaṃ suladdhaṃ)是指：我于此能导出离的教法中出家、受具足戒，并乐于其中，这一切都是我善得的。为显示他心中如何生起此念，而说‘据说他’(so kirā)等。随其性行(carita)而取的根本业处。‘净信’(pāsādika)是指能引生净信。‘曾作是念’(evamahosi)是指曾生起‘我得善利！’等念。‘如坐’(nisinnasadiso)是指如同坐着。‘就在其处’(tasmiṃyeva ṭhāne)是指就在魔罗前来接近他所坐之处。‘他’(tassa)是指三弥提(Samiddhi)长老。‘业处适宜’(kammaṭṭhānaṃ sappāyaṃ)是指勤修业处将是适宜的、有助益的。”

Mayhanti mayā. Sati ca paññā ca satipaññā, tā ariyamaggena jānanasamatthanabhāvena avabuddhā. Thero kira tadā vipassanaṃ ussukkāpesi. Kāmanti yathāruci. Keci ‘‘kāmaṃ karassūti āyasmato ‘kāmā’ti mārassa ālapana’’nti vadanti. Vibhiṃsakārahānīti bhayānakārahāni. Rūpānīti vippakārāni. Vippakāratthopi hi rūpasaddo ‘‘rūpaṃ dasseti anappaka’’ntiādīsu viya. Na kampessasīti samaṇadhammakaraṇato na calissasi.

“‘我’(Mayhaṃ)是指‘由我’(mayā)。念与慧合称念慧，它们通过圣道，以能知见的资格而被觉悟。据说长老当时正勤修毘婆舍那(vipassanā)。‘随意’(kāmaṃ)是指随心所欲。有人说，‘随意而为’(kāmaṃ karassu)一句中，是具寿以‘欲’(kāma)来称呼魔罗。‘恐怖的形象’(Vibhiṃsakārahāni)是指骇人的形象。‘色’(rūpāni)是指种种变相。色(rūpa)一词确实也有变相之义，如在‘显现种种色’(rūpaṃ dasseti anappakaṃ)等句中。‘你将不动摇’(na kampessasi)是指你将不从沙门之法的修行中动摇。”

Samiddhisuttavaṇṇanā niṭṭhitā.

《三弥提经》释义终。

3. Godhikasuttavaṇṇanā

3. 瞿提迦经释义

159. Pabbatassa passeti pabbatapāde upaccakāyaṃ. Samaye samaye laddhattā sāmayikaṃ. Tenāha ‘‘appitappitakkhaṇe paccanīkadhammehi vimuccatī’’ti. Lokiyavimutti hi anaccantapahāyitāya samayavimutti nāma, lokuttaravimutti accantapahāyitāya asamayavimutti. Tāhi samannāgatā ‘‘samayavimuttā, asamayavimuttā’’ti ca vuccanti. Yāva paṭhamajjhānanibbattanaṃ, tāva kasmā parihāyīti attho? Sābādhattāti sarogattā. Vātapittasemhavasenāti kadāci vātapittavasena, kadāci vātasemhavasena, ubhinnampi sannipātavasena. Anusāyikoti kāyaṃ anugantvā sayito, yāpyāmayabhāvena ṭhitoti attho. Samādhissāti samādhibhāvanāya. Upakārakadhamme utubhojanādike. Pūretunti samodhānetuṃ. Parihāyīti sarīrassa akallabhāvato.

159. “‘在山坡上’(Pabbatassa passe)是指在山脚下的高地上。因时时可得，故为‘时’(sāmayikaṃ)。因此说‘在心投入的每个刹那，从敌对法中解脱’。世间解脱因非究竟断，故名时解脱(samayavimutti)；出世间解脱因究竟断，故名非时解脱(asamayavimutti)。具足此二者，分别被称为‘时解脱者’与‘非时解脱者’。意思是：乃至初禅生起，为何会退失呢？‘因有病’(sābādhattā)是指因有疾病。‘因风、胆汁、痰’(vātapittasemhavasena)是指有时因风与胆汁，有时因风与痰，或因两者结合。‘潜伏’(anusāyiko)是指跟随身体而潜伏，意即以慢性病的状态存在。‘于定’(samādhissa)是指于修定。‘助缘法’(upakārakadhamme)如气候、食物等。‘圆满’(pūretuṃ)是指使其汇集。‘退失’(parihāyī)是因身体不适。”

Āhareyyanti [Pg.217] jīvitaharaṇatthāya upaneyyaṃ. Nibaddhā gati hoti kevalaṃ brahmalokūpapattito, na sotāpannādīnaṃ viya paricchinnabhāvena. Tenāha ‘‘brahmaloke nibbattatī’’ti.

“应取”(Āhareyyaṃ)，是为了夺取生命而应拿来的。其趣向是固定地只生于梵天界，不像须陀洹(sotāpanna)等那样有（轮回）限制。因此说“生于梵天界”。

Jalamānāti samuṭṭhitaniyataiddhiyā anaññasādhāraṇaparivārasampattiyā ca sadevake loke jalamānā. Maṃsacakkhu dibbacakkhu dhammacakkhu paññācakkhu samantacakkhūti pañcahi cakkhūhi cakkhumā. Ānubhāvadharāti acinteyyāparimeyyabuddhānubhāvasampannā. Ānubhāvapariyāyopi hi juti-saddo hoti ‘‘iddhijutibalavīriyūpapattī’’tiādīsu (jā. 2.22.1589, 1595) viya. Anavasesato mānaṃ siyati samucchindatīti aggamaggo mānasaṃ. Tannibbattanā pana arahattassa mānasatā daṭṭhabbā. Sīlādīnīti anuttarasīlādīni. Sikkhamānoti sikkhāni bhāvento attano santāne uppādento. Na cittabhāvanā. Tenāha ‘‘sakaraṇīyo’’ti. Janeti sattassa kāye, sadevake loketi attho. Vissutāti anaññasādhāraṇehi sīlādiguṇehi vissutā.

“光辉者”，是指凭借自身生起的决定神通和无与伦比的眷属圆满，在天神世界中光辉照耀。具足肉眼、天眼、法眼、慧眼、一切知眼这五种眼，故为“具眼者”。“具威力者”，是指具足不可思议、无量的佛陀威力。威力的同义词即是“光明”(juti)，如在“神通、光明、力、精进的成就”等词句中那样。“意”(mānasaṃ)是指无余断除、灭尽我慢的顶圣道。而其成就，当知即是阿罗汉果的无慢(mānasatā)状态。“戒等”，是指无上的戒等。“学习者”，是指修习诸学，令其在自身相续中生起，而非心的修习。因此说“应自作”。“令生起”，意指在众生身中，即在天神世界中。“闻名者”，是指因无与伦比的戒等功德而闻名。

Vedanaṃ vikkhambhetvāti uppannaṃ dukkhavedanaṃ paṭicca uppannaattakilamathaṃ anuppādanavasena vikkhambhetvā taṃyeva vedanaṃ pariggahetvā pavattavipassanā vīthimeva otaratīti katvā mūlakammaṭṭhānanti vuttaṃ. ‘‘Samasīsī hutvā parinibbāyī’’ti vatvā tassa pabhedaṃ vibhajitvā idhādhippetaṃ dassetuṃ ‘‘samasīsī nāma tividho hotī’’tiādimāha. Iriyāpathavasena samasīsī iriyāpathasamasīsī. Esa nayo sesadvayepi.

“镇伏感受”，是指缘于已生起的苦受，通过不令自我折磨生起的方式来镇伏，并把握该感受而进入观(vipassanā)的进程，因此被称为“根本业处”。在说了“成为等殒者而般涅槃”之后，为了分别其类别并显示此处的意趣，而说“等殒者有三种”等。依威仪的等殒者，是“威仪等殒者”。其余两种也是此理。

Iriyāpathakopanañcāti iriyāpathehi asamāyogo. Ekappahārenevāti ekavelāyameva. Parinibbānavasenāti anupādisesaparinibbānavasena, na kilesakkhayamattena. Etthāti etesu dvīsu nayesu. Evaṃ sati teneva iriyāpathena vipassanaṃ paṭṭhapetvā teneva iriyāpathena, ekasmiṃ antorogeyeva vipassanaṃ paṭṭhapetvā arahattaṃ patvā teneva rogena parinibbāyantā khīṇāsavā bahavopi samasīsino eva sambhaveyyuṃ. Tasmā vuttanayeneva attho veditabbo.

“威仪扰动”，是指与诸威仪不相应。“一次断除”，是指仅在同一时间。“以般涅槃”，是指以无余依般涅槃，而非仅以烦恼灭尽。“于此”，是指于此二理趣中。若如此，则会有许多漏尽者，他们以同一威仪开始修观(vipassanā)，在同一种内在疾病中建立观，证得阿罗汉果后，因同一疾病而般涅槃，他们也可能成为等殒者。因此，应依所说之理趣来了知其义。

Sīsañcettha [Pg.218] terasa – palibodhasīsaṃ taṇhā, bandhanasīsaṃ māno, parāmāsasīsaṃ diṭṭhi, vikkhepasīsaṃ uddhaccaṃ, kilesasīsaṃ avijjā, adhimokkhasīsaṃ saddhā, paggahasīsaṃ vīriyaṃ, upaṭṭhānasīsaṃ sati, avikkhepasīsaṃ samādhi, dassanasīsaṃ paññā, pavattisīsaṃ jīvitindriyaṃ, gocarasīsaṃ vimokkho, saṅkhārasīsaṃ nirodhoti. Imesu terasasu sīsesu palibodhasīsādīni pavattisīsañca pariyādiyitabbāni, adhimokkhasīsādīni pariyādāyakāni, pariyādāyakaphalaṃ gocarasīsaṃ. Tañhi visayajjhattaṃ phalaṃ vimokkho, pariyādāyakassa maggassa phalassa ca ārammaṇaṃ saṅkhārasīsaṃ saṅkhāravivekabhūto nirodhoti pariyādiyitabbānaṃ pariyādāyakaphalārammaṇānaṃ saha viya saṃsiddhaṃ dassanena samasīsibhāvaṃ dassetuṃ paṭisambhidāyaṃ terasa sīsāni vuttāni. Idha pana ‘‘apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañcā’’ti (pu. pa. 16) vacanato tesu kilesapavattasīsānameva vasena yojanaṃ karonto ‘‘ettha ca pavattisīsa’’ntiādimāha.

此处有十三首：障碍首是贪，束缚首是慢，执取首是见，散乱首是掉举，烦恼首是无明，胜解首是信，策励首是精进，安住首是念，不乱首是定，见首是慧，转起首是命根，行境首是解脱，行首是灭。于此十三首中，障碍首等及转起首是应被断尽的；胜解首等是能断尽的；能断尽的果是行境首。因为那以内证所缘为果即是解脱，能断尽的道与果的所缘即是行首——已离诸行的灭。为了显示“应断尽者”、“能断尽的果与所缘”三者，由见而仿佛同时成就的等首性，《无碍解道》(Paṭisambhidāmagga)中说了这十三首。但此处，依据“诸漏的断尽与生命的断尽，不前不后”（《人施设论》16）之说，作者仅就烦恼首与转起首而作此结合，故说“于此，转起首”等。

Tattha pavattisīsaṃ pavattato vuṭṭhahanto maggo cutito uddhaṃ appavattikaraṇavasena yadipi pariyādīyati, yāva pana cuti, tāva pavattisabbhāvato ‘‘pavattisīsaṃ jīvitindriyaṃ cuticittaṃ khepetī’’ti āha. Kilesapariyādānena pana maggacittena attano anantaraṃ viya nipphādetabbā paccavekkhaṇavārā ca kilesapariyādānasseva vārāti vattabbataṃ arahanti. ‘‘Vimuttasmiṃ vimuttamiti ñāṇaṃ hotī’’ti (ma. ni. 1.78; saṃ. ni. 3.12) vacanato paccavekkhaṇaparisamāpanena kilesapariyādānaṃ samāpitaṃ nāma hoti, taṃ pana parisamāpanaṃ yadi cuticittena hoti, teneva jīvitaparisamāpanañca hotīti imāya vāracutisamatāya kilesapariyādānajīvitapariyādānānaṃ apubbācarimatā veditabbāti dassento ‘‘dvinnaṃ cittānaṃ ekato uppādo natthī’’tiādimāha. Dvinnaṃ cittānanti cuticittamaggacittānaṃ. Tanti paccavekkhaṇaṃ paripuṇṇajavanacittānaṃ sattakkhattuṃ pavattiyā, aparipuṇṇānaṃ vā pañcakkhattuṃ pavattiyā. Kiñcāpi ‘‘eko vā dve vā’’ti vuttaṃ yathā ‘‘ekaṃ vā dve vā tadārammaṇacittānī’’ti, heṭṭhimantena pana dve pavattanti.

其中，转起首，虽然由出离转起的道以令死后不再转起的方式而断尽，但由于在死亡之前，转起依然实有，故说“转起首的命根，令死心终结”。又，由烦恼的断尽，道心之后应生起的省察过程，也堪称烦恼断尽的过程。依据“于解脱中，有‘已解脱’之智”（《中部》1.78；《相应部》3.12），由省察的完成，烦恼断尽才名为圆满。而此圆满若与死心同时，则生命的圆满也同时发生。为了显示由此过程与死亡的等同，当知烦恼断尽与生命断尽的不前不后性，故说“二心不能同时生起”等。二心，是指死心与道心。那省察，于圆满速行心是七次生起，于不圆满则是五次。虽然如“一个或两个彼所缘心”那样说了“一个或两个”，但依最低限度，则是两次生起。

Uppāṭetvāti [Pg.219] uddharitvāti attho. Anupādisesenāti anupādisesanibbānena.

“拔除”意为“举起、取出”。“以无余”是指以无余涅槃。

Dhūmāyitattanti dhūmassa viya ayitabhāvaṃ pavattiākāraṃ. Dhūmasadisā valāhakā dhūmavalāhakā, timiravalāhakā, ye mahikā ‘‘timira’’nti vuccanti. Appatiṭṭhitenāti patiṭṭhaṃ alabhantena. Itthambhūtalakkhaṇe etaṃ karaṇavacanaṃ, anuppattidhammenāti attho. Sati hi uppāde patiṭṭhitaṃ nāma siyā, aṭṭhakathāyaṃ pana yadeva tassa viññāṇassa appatiṭṭhānakāraṇaṃ, tadeva parinibbānakāraṇanti vuttaṃ ‘‘appatiṭṭhitakāraṇā’’ti.

“烟聚”，是指如烟般的行状，即转起的形态。“烟云”是如烟的云，或暗云，即被称为“暗”的浓雾。“无住”，是指未得住处。此为表状态的具格，意为“以不生之法”。若有生起，才名为“住”。但在义注(aṭṭhakathā)中说，正是该识的无住之因，即是般涅槃之因，故说“因无住故”。

Sokena phuṭṭhassāti ‘‘aphalo vata me vāyāmo jāto’’ti sokena abhibhūtassa. Abhassathāti balavasokābhitunnassa satisammosā sithilaṃ gahitā bhassi patitā sā kacchā.

“为愁所触”，是指被“唉，我的努力白费了”这样的愁所压倒。“掉落”，是指被强烈的愁所刺痛，因失念而抓握松弛，那腰带滑落了。

Godhikasuttavaṇṇanā niṭṭhitā.

瞿提迦经释义终。

4. Sattavassānubandhasuttavaṇṇanā

4. 七年随逐经释义

160. Yasmā kapilavatthuto nikkhantakālato paṭṭhāya māro otārāpekkho lokanāthaṃ anubandhituṃ āraddho, tasmā vuttaṃ ‘‘pure bodhiyā chabbassānī’’ti. Atigahetvāti anugantvā tassa yathāruci paṭipattiṃ anuvatto viya hutvā.

160. 因为自从离开迦毗罗卫(Kapilavatthu)之时起，魔罗(Māra)便伺机开始随逐世间导师，所以说“菩提前六年”。“紧随其后”是指跟随他，仿佛顺从其意乐行事。

Avajjhāyantoti pajjhāyanto. Jito vittaparājito asi nu. Pamāṇātikkantanti garutaraṃ.

“不轻蔑者”(Avajjhāyanto)即是“沉思者”(pajjhāyanto)。“你是否已被征服，因失去财富而失败？”“超越限量”(Pamāṇātikkantaṃ)即是“更重”。

Khanitvā ummūletvā. Kāmāsavādīni pajahanto anāsavo.

“挖掘”并“根除”。舍断欲漏(kāmāsava)等者，是为无漏。

Pehīti apehi. Pāragāminoti pāraṅgamanasīlā. Tekāliko ayaṃ gāmi-saddoti āha ‘‘yepī’’tiādi.

“去吧”(Pehi)即“离开”(apehi)。“到彼岸者”(Pāragāmino)意为有去到彼岸的品性。此“行”(-gāmi)一词是通三时的，故说“凡是”等。

Māravisūkānīti mārakaṇṭakāni kaṇṭakasadisāni mārassa durācārāni. Viruddhasevitāni virodhavasena tāsaṃyeva vevacanāni. Tāni sarūpato dassetuṃ ‘‘appamāyū’’tiādi vuttaṃ. Nibbejanīyāti nibbedadāyikā. Ukkaṇṭhanīyāti ukkaṇṭhavahā.

“魔罗的伎俩”(Māravisūkāni)，即魔罗的刺，如刺一般，是魔罗的恶行。“违逆所行”(Viruddhasevitāni)，是就其违逆之义，而为前者的同义词。为了显示其体相，而说“寿短”等。“能令厌离者”(Nibbejanīyā)，即带来厌离者。“能令烦闷者”(Ukkaṇṭhanīyā)，即带来烦闷者。

Vikappavasena [Pg.220] veditabbo opammaparikappavisayattā tassa kiriyāpadassa. Tenāha ‘‘anuparigaccheyyā’’ti. Etthāti etasmiṃ medavaṇṇavatthusmiṃ. Mudunti mudumadhurasaṃ vindeyyāma paṭilabheyyāma. Assādoti assādetabbo.

应依分别而理解，因其动词是譬喻构思的对象。因此说“应遍寻”。“于此”(Ettha)即于此脂色事中。“柔软”(Mudu)即我们应体验或获得柔软甘美的味道。“可尝”(Assādo)即应被品尝。

Sattavassānubandhasuttavaṇṇanā niṭṭhitā.

七年随侍经释义终。

5. Māradhītusuttavaṇṇanā

5. 魔女经释义

161. Cintesīti sokavasiko hutvā cintayi. Gaṇikārahatthiniyoti dīpakakareṇuyo. Ekasataṃ ekasatanti ekasataṃ ekasataṃ paccekaṃ sataṃ satanti attho. Tenāha ‘‘ekekaṃ sataṃ sataṃ katvā’’ti. Kumārivaṇṇasatanti kumāritthīnaṃ attabhāvānaṃ sataṃ. Tā kira paṭhamaṃ kaññārūpena attānaṃ dassesuṃ. Anupagatapupphānañhi samaññā kaññāti. Puna yathāvuttakumārirūpena upagatapupphā hi kumārī. Puna vadhukārūpena. Taṃ sandhāya vuttaṃ ‘‘avijātavaṇṇasata’’nti. Tatiyavāre yuvatirūpena. Vijātā hi itthī anatikkantamajjhimavayā yuvatī. Ettāvatā bālā taruṇī porīti tividhāsu itthīsu purimā dve dassitā, pariyosānavāresu manussajātikānaṃ manussitthiyova ruccantīti tena manussarūpena tā attānaṃ dassesuṃ.

161. “思惟”(Cintesī)即陷入忧思而思虑。“妓女象”(Gaṇikārahatthiniyo)即持灯的母象。“一百一百”(Ekasataṃ ekasataṃ)意为每一项都有一百。因此说“每一项都做成一百”。“少女百相”(Kumārivaṇṇasataṃ)即少女身相的一百种。据说她们最初以处女(kaññā)的形态显现自身，因为未到月信者名为处女。之后，以如前所述已到月信的少女(kumārī)形态出现。之后，又以新妇(vadhukā)的形态出现，就此而说“未产百相”(avijātavaṇṇasata)。第三次则以少妇(yuvatī)的形态出现，已生产但未过中年的女子为少妇。至此，在幼女(bālā)、少女(taruṇī)、老妇(porī)这三类女性中，已显示了前两种。最后，因为人类只会喜欢人类女性的相貌，所以她们以人类的形态显现自身。

Atthassa pattinti ekantato hitānuppattiṃ. Hadayassa santinti paramacittupasamaṃ. Kilesasenanti kāmaguṇasaṅkhātaṃ paṭhamaṃ kilesasenaṃ. Sā hi kilesasenā accharāsaṅghātasabhāvāpi paṭipatthayamānā piyāyitabbaicchitabbarūpabhāvato piyarūpasātarūpā nāma attano kiccavasena. Eko ahaṃ jhāyantoti gaṇasaṅgaṇikāya kilesasaṅgaṇikāya ca abhāvato eko asahāyo ahaṃ lakkhaṇūpanijjhānena nijjhāyanto. Anubujjhinti anukkamena maggapaṭipāṭiyā bujjhiṃ paṭibujjhiṃ. Tasmāti yathāvuttavivekasukhasamadhigamanimittaṃ. Akaraṇenāti mittasanthavassa akaraṇena. Sakkhīti sakkhibhāvo.

“达义”(Atthassa patti)即完全的利益生起。“心寂”(Hadayassa santi)即最上的心寂静。“烦恼军”(Kilesasenā)即以欲(kāmaguṇa)为代表的第一支烦恼军。此烦恼军虽本质上是天女(accharā)群，然因其形相可爱、可意，故依其自身作用而名为可爱相、可喜相。“我独禅修”(Eko ahaṃ jhāyanto)即因无众人集会与烦恼集会，我独自无伴，以审察诸相而禅修。“渐悟”(Anubujjhiṃ)即依道次第而觉悟、彻悟。“因此”(Tasmā)即为了证得如前所述的远离之乐。“不作”(Akaraṇena)即不结交朋友。“见证”(Sakkhī)即作证的状态。

Katamena [Pg.221] vihārenāti jhānasamāpattīnaṃ katamena vihārena. Idha dutiyapadassa attho vissajjanagāthāvaṇṇanāyameva āvi bhavissati. Anāmantena ‘‘taṃ puggala’’nti sammukhā ṭhitampi bhagavantaṃ asammukhā viya katvā vadati, kathaṃ tvanti attho.

“以何种安住”(Katamena vihārena)？即以何种禅定等至(jhānasamāpatti)安住。于此，第二句的含义将在解答偈的释义中显明。“那个人”(taṃ puggala)是未使用敬语的称呼，即使世尊就站在面前，也说得好像他不在面前一样，意为“你如何？”。

‘‘Avitakkajhāyī’’ti vakkhamānattā ayamevettha kāyapassaddhi veditabbāti āha ‘‘catutthajjhānena assāsapassāsakāyassa passaddhattā passaddhakāyo’’ti. Puññābhisaṅkhārādike kammābhisaṅkhāre. Kāmālayādīnaṃ abhāvato anālayo. Na saratīti na savati. Rāgavasena hi sattā saṃsāramanusavanti. Na thinoti na thinamiddhacitto. Mohavasena hi sattā thinamiddhaṃ āpajjantīti. Diyaḍḍhakilesasahassanti khuddakavatthuvibhaṅge (vibha. 842, 976) āgatesu aṭṭhasu kilesasatesu aṭṭhasataṃ taṇhāvicaritāni apanetvā sesā paññāsādhikaṃ sataṃ kilesā, te brahmajāle (dī. ni. 1.31) āgatāhi dvāsaṭṭhiyā diṭṭhīhi saha pañcapaññāsādhikaṃ sattasataṃ hoti; tā ca uppannānuppannabhāvena diguṇitā diyaḍḍhakilesasahassaṃ dasādhikaṃ hoti; taṃ appakaṃ pana ūnamadhikaṃ vā gaṇanupagaṃ na hotīti ‘‘diyaḍḍhakilesasahassa’’nti vuttaṃ. Itaresaṃ atītādibhāvāmasanato aggahaṇaṃ pahānassa adhippetattā. Ayamettha saṅkhepo, vitthāro pana abhidhammaṭīkāyaṃ (dha. sa. anuṭī. nidānakathāvaṇṇanā) vuttanayena veditabbo. Paṭhamapadenāti ‘‘na kuppatī’’ti iminā padena. Dutiyenāti ‘‘na saratī’’ti padena. Tatiyenāti ‘‘na thino’’ti padena. Nīvaraṇappahānena khīṇāsavataṃ dasseti, anavasesato nīvaraṇānaṃ accantappahānaṃ adhippetaṃ.

因将说“无寻禅者”(Avitakkajhāyī)，此处当知即是身轻安，故说“由第四禅，入出息身已轻安，故为身轻安者”。福行等业行。因无欲爱(kāmālaya)等，故为无爱者(anālayo)。“不随流”(na sarati)即不漂流(na savati)，有情实因贪欲而随轮回漂流。“不昏沉”(na thinoti)即心无昏沉睡眠(thinamiddhacitto)，有情实因愚痴而陷于昏沉睡眠。“一千五百烦恼”(Diyaḍḍhakilesasahassaṃ)：在《小事分别》(Khuddakavatthuvibhaṅga)所说的诸烦恼中，除去一百零八种爱行，剩余一百五十种烦恼；此等与《梵网经》(Brahmajāla)中的六十二见合计为七百五十五种；再将其已生与未生两倍之，则为一千五百一十种。此微小差额不入计算，故称“一千五百烦恼”。其余过去等状态未被计入，是因主旨在断除。此为纲要，广说当依《阿毗达摩复注》(Abhidhammaṭīkā)所说之理而知。“第一句”(Paṭhamapadenāti)即“不动摇”(na kuppatī)一句。“第二句”(Dutiyenāti)即“不随流”(na saratī)一句。“第三句”(Tatiyenāti)即“不昏沉”(na thino)一句。以断诸盖(nīvaraṇappahānena)显示漏尽(khīṇāsavataṃ)，意指无余、究竟断除诸盖。

Pañcadvārikakilesoghaṃ tiṇṇoti channaṃ dvārānaṃ vasena pavattanakilesoghaṃ taritvā ṭhito. Kāmoghadiṭṭhoghabhavoghaṭṭhakilesabhāvato ‘‘pañcoghaggahaṇena vā pañcorambhāgiyāni saṃyojanāni veditabbānī’’ti āha. Rūparāgādayo visesato na pañcadvārikāti vuttaṃ ‘‘chaṭṭhaggahaṇena pañcuddhambhāgiyāni veditabbānī’’ti.

“已度五门烦恼流”(Pañcadvārikakilesoghaṃ tiṇṇo)即已渡越依六门(channaṃ dvārānaṃ)而转起的烦恼流而住。因欲流(kāmogha)、见流(diṭṭhogha)、有流(bhavogha)等是烦恼的自性，故说“或者，以五流当知为五下分结(pañcorambhāgiyāni saṃyojanāni)”。色贪(rūparāga)等并非特别关涉五门，故说“以第六门当知为五上分结(pañcuddhambhāgiyāni)”。

Maccurājassāti sambandhe sāmivacananti dassento ‘‘maccurājassa hatthato’’ti āha. Nayamānānanti anādare sāmivacananti katvā vuttaṃ ‘‘nayamānesū’’ti.

“死王之”(Maccurājassa)，此为关系义的属格(sambandhe sāmivacanaṃ)，故说“从死王之手”(maccurājassa hatthato)。“被引导者们之”(Nayamānānaṃ)，此为无视义的属格(anādare sāmivacanaṃ)，故说“于被引导者们中”(nayamānesū)。

Ūhaccāti [Pg.222] buddhaṃ nissāya. ‘‘Idamavocā’’ti desanaṃ niṭṭhāpetvāti etena saṃyuttesu ayaṃ nigamanapāḷi, heṭṭhā anāgatanayattā pana kesuci potthakesu na likhīyatīti dasseti. Daddallamānāti jajjakārassa hi daddakāraṃ katvā niddeso. Tenāha ‘‘ativiya jalamānā’’ti. Nīharīti tāsaṃ kāyavacīvikāraṃ na manasikaronto tiṇāyapi amaññamānova anapekkheneva nīhari. Phalato bhaṭṭhanti phalasipāṭikato bhaṭṭhaṃ. Kuṇḍatiṇādigacchatūlaṃ poṭakitūlaṃ.

“拔除”(Ūhacca)即依止佛陀。“此是所说”(Idamavocā)即结束说法。以此显示，在诸相应部中，此为结颂，然因其体例未见于前，故某些写本中未予记载。“闪耀”(Daddallamānā)是`jajja`音变为`dadda`音的解释，因此说“极其明亮”(ativiya jalamānā)。“逐出”(Nīharī)即不作意她们的身语行为，视之如草芥，无所顾恋地逐出。“从果实上落下”(Phalato bhaṭṭhaṃ)即从果荚(phalasipāṭikato)上落下。“军荼草等”(Kuṇḍatiṇādigaccha)的棉絮(tūlaṃ)即木棉(poṭakitūlaṃ)。

Māradhītusuttavaṇṇanā niṭṭhitā.

魔女经释义终。

Tatiyavaggavaṇṇanā niṭṭhitā.

第三品释义终。

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

相应部义注《显扬义》。

Mārasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

魔相应释义之《幽义明》终。

5. Bhikkhunīsaṃyuttaṃ

5. 比丘尼相应

1. Āḷavikāsuttavaṇṇanā

1. 阿拉威迦经释义

162. Āḷaviyaṃ [Pg.223] jātāti āḷaviyaṃ vijāyitvā saṃvaḍḍhamānā. Tenāha ‘‘āḷavinagaratoyeva ca nikkhamma pabbajitā’’ti. Dhanaṃ samādapetvāti cetiyassa rājā ekaṃ mukhaṃ, rājaputto ekaṃ, amaccānaṃ jeṭṭhako hutvā senāpati ekaṃ, janapadānaṃ jeṭṭhako hutvā seṭṭhi ekanti evaṃ catūsu mukhesu navakamme kayiramāne seṭṭhinā gahitamukhe kamme olīyamāne eko upāsako ariyasāvako pañca sakaṭasatāni yojāpetvā janapadaṃ gantvā ‘‘yo yaṃ dātuṃ ussahati hiraññaṃ vā suvaṇṇaṃ vā sattavidharatanaṃ vā haritālaṃ vā manosilaṃ vā, so dhanaṃ detū’’ti samādapetvā yathāladdhaṃ paṭhamaṃ kammaṭṭhānaṃ pesetvā ‘‘navakammaṃ niṭṭhita’’nti sutvā ekakaṃ āgacchantaṃ antarāmagge corā palibundhitvā tato kiñcipi dhanaṃ alabhantā ‘‘sace naṃ muñcissāma, anatthaṃ no kareyyā’’ti jīvitā voropesuṃ. Anaparādhe ariyasāvake aparādhakā te corā andhā jātā, tasmā taṃ ṭhānaṃ ‘‘andhavana’’nti paññāyitthāti aṭṭhakathāyaṃ vuttaṃ. Khīṇāsavānaṃ yasmā yattha katthaci cittaviveko hotiyeva upadhivivekassa siddhattā. Tasmā ‘‘kāyavivekatthinī’’ti vuttaṃ.

162. “生于阿拉威”(Āḷaviyaṃ jātā)即在阿拉威(Āḷavī)出生长大。因此说“从阿拉威城出家”。“筹集财物”(Dhanaṃ samādapetvā)是说：为修缮塔寺，国王、王子、将军、长者各负责一面。当长者负责那面的工程延误时，一位优婆塞(upāsaka)圣弟子备妥五百辆车，前往乡间宣告：“凡能布施金、银、七宝、雌黄、雄黄者，请布施财物。”他将所得财物先送往工地，听闻“工程已竣”后便独自返回。途中，盗贼拦截他，未得任何财物，心想：“若放走他，恐对我们不利”，便杀害了他。那些对无辜的圣弟子犯罪的盗贼们当即失明，因此该地被称为“盲林”(Andhavana)，义注中如是说。因为漏尽者已成就基业的远离(upadhiviveka)，故无论何处，心自然远离。因此说“寻求身远离”(kāyavivekatthinī)。

Nissaraṇanti nibbānaṃ sabbasaṅkhatassa nissaṭattā. Paccavekkhaṇañāṇenāti paccavekkhaṇañāṇena, pageva maggaphalañāṇehīti adhippāyo. Nibbānapadanti nibbānasaṅkhātaṃ dhammakoṭṭhāsaṃ. Vinivijjhanaṭṭhenāti hadayaṃ vinividdhena hadayamhi vijjhitvā dukkhuppādanena khandhānaṃ ete pañca kāmā sattisūlasadisā. Adhikuṭṭanabhaṇḍikāti āghātanaghaṭikā.

出离即是涅槃，因其舍离一切有为法。以省察智，此指以省察智，实则意指以道智与果智。涅槃句，指名为涅槃之法的部分。以洞穿之义，是说此五欲犹如矛与三叉戟，刺穿于心而生起苦。屠杀器具，指行刑器具。

Āḷavikāsuttavaṇṇanā niṭṭhitā.

阿拉威经释义终。

2. Somāsuttavaṇṇanā

2. 苏摩经释义

163. Ṭhānanti issariyaṭṭhānaṃ visayajjhattaṃ. Duppasahaṃ akampiyabhāvattā. Dvaṅgulapaññāyāti ettha itthiyo hi daharakumārikākālato paṭṭhāya [Pg.224] odanapacanavidhiṃ anutiṭṭhantiyo ukkhaliyaṃ udakaṃ tāpetvā taṇḍule pakkhipitvā attano buddhiyā tesaṃ pākakālappamāṇaṃ paricchindituṃ tāni dabbiyā uddharitvāpi vaṇṇasaṇṭhānaggahaṇamattena pakkāpakkabhāvaṃ jānituṃ na sakkonti, kevalaṃ pana dvīhi aṅgulīhi uppīḷitakāle eva jānanti, tasmā dvīhaṅgulikehi dubbalapaññattā ‘‘dvaṅgulapaññā’’ti vuccanti. Phalasamāpattiñāṇappavattikittanena catūsu saccesu asammohavihāro dīpito hotīti āha ‘‘ñāṇamhi vattamānamhīti phalasamāpattiñāṇe pavattamāne’’ti. Vipassantassāti asammohapaṭivedhato visesena passantassa khandhapañcakameva saccābhisamayato pubbabhāge vipassantassa. Aññaṃ vāti itthipurisato aññaṃ vā kiñci vatthuṃ. ‘‘Ahaṃ asmī’’ti mānadiṭṭhigāhataṇhāgāhavasena gahitavatthusmiṃ yevāti āha ‘‘ahaṃ asmīti taṇhāmānadiṭṭhivasenā’’ti.

163. 地位，指主权地位，于自领域内。难以降伏，因其不可动摇故。二指之慧：于此，女子自少女时代起，便学习煮饭之法，于锅中烧水，放入米粒，却无法以己之智判断其煮熟之时，即便以勺舀起，仅凭色、形亦不能知其生熟，唯以二指捻压时方能知晓。是故，因其智慧薄弱如二指，而被称为“二指之慧”。通过称扬果定智之生起，阐明了于四谛中无痴而住，故说“当智现前时，即果定智生起时”。观者，指由无痴通达而特见者，于证悟诸谛前分观五蕴者。其他，指男女之外的任何事物。“我存在”，是说于“我存在”此以爱、慢、见之力所执取之事物中，故言“以爱、慢、见之力”。

Somāsuttavaṇṇanā niṭṭhitā.

苏摩经释义终。

3. Kisāgotamīsuttavaṇṇanā

3. 瘦乔达弥经释义

164. ‘‘Kisāgotamī’’ti ettha kā panāyaṃ kisāgotamī, kissa ayaṃ bhikkhunī hutvā samaṇadhammaṃ matthakaṃ pāpesīti tamatthaṃ vibhāvetuṃ ‘‘pubbe kirā’’tiādimāraddhaṃ. Aṅgārāvāti addāriṭṭhakavaṇṇaaṅgārā eva jātā. Dārusākanti addhamāsakena dāruṃ sākañca āharissāmīti antarāpaṇe antaravīthiṃ gatā.

164. “瘦乔达弥”：于此，此瘦乔达弥为谁？此比丘尼出家后，如何令沙门法臻于顶峰？为阐明此义，故从“往昔”等开始讲述。炭火，即变成如烧裂之皂荚树色的炭火。木柴与蔬菜，是说（她）进入市场中、巷道间，（心想）“我将以半摩沙迦带回木柴与蔬菜”。

Siddhatthakanti sāsapaṃ. Sālāyanti anāthasālāyaṃ. Khuraggeyevāti khurasikhe eva, kesorohanakkhaṇe evāti attho.

芥子，即白芥子。于堂，即于无依者之堂。于剃刀尖，即于剃刀刃上，意即于剃发之刹那。

Ekamāsīti ettha ma-kāro padasandhikaro. Saṃhitāvasena ca purimapade vā rassattaṃ. Parapade vā dīghattanti āha ‘‘ekā āsī’’ti. Bhāvanapuṃsakametaṃ ‘‘ekamantaṃ nisīdī’’tiādīsu viya. Puttamaraṇaṃ antaṃ atītaṃ idāni puttamaraṇassa abhāvato. Tenevāha ‘‘puttamaraṇaṃ nāma natthī’’ti. Purisaṃ gavesitunti yathā mayhaṃ purisagavesanā nāma sabbaso natthi, tathā eva puttagavesanāpi natthi, tasmā me puttamaraṇaṃ etadantaṃ, sabbesu khandhādīsu bhavādīsu ca taṇhānandiyā abhāvakathanena sabbasattesu taṇhā sabbaso [Pg.225] visositā, tassāyeva kārakaavijjākkhandho padālitoti attano nikkilesataṃ pavedentī therī sīhanādaṃ nadīti.

于“ekamāsī”一词中，“ma”为连音。因连声之故，或前词变短，或后词变长，故说为“ekā āsī”（曾为一（女））。此为中性词形，犹如“ekamantaṃ nisīdi”（独坐一旁）等。子亡已是过去，如今子亡之事已无。是故说“子亡之事已无”。寻求男子，犹如我已全无寻求男子之事，寻求儿子之事亦无，故我子亡之事以此为终。于一切蕴等、有等之中，因说爱喜已无，故于一切有情之爱已全干枯，其造作者无明蕴亦已破裂——长老尼如是宣示自己之无烦恼，作狮子吼。

Kisāgotamīsuttavaṇṇanā niṭṭhitā.

瘦乔达弥经释义终。

4. Vijayāsuttavaṇṇanā

4. 胜利经释义

165. Pañca aṅgāni etassāti pañcaṅgaṃ, pañcaṅgameva pañcaṅgikaṃ, tena pañcaṅgikena. Ātatantiādīsu ātataṃ nāma cammapariyonaddhesu bheriādīsu ekatalaṃ tūriyaṃ. Vitataṃ nāma ubhayatalaṃ. Ātatavitataṃ nāma tantibaddhavīṇādi. Susiraṃ vaṃsādi. Ghanaṃ sammādi. Tataādivisesopi ātatamevāti ‘‘cammapariyonaddhesū’’ti visesanaṃ. Ekatalaṃ kumbhathūṇadaddarādi. Ubhayatalaṃ bherimudiṅgādi. Cammapariyonaddhaṃ sesaṃ tantibaddhaṃ sabbaṃ ātatavitataṃ nāma, gomukhīādīnampi ettheva saṅgaho daṭṭhabbo. Vaṃsādīti ādisaddena saṅkhasiṅgānampi saṅgaho. Sammatāḷa-kaṃsatāḷa-silātāḷa-salākatāḷādi sammādi nāma. Tattha sammatāḷaṃ nāma daṇḍamayatāḷaṃ, kaṃsamayatāḷaṃ kaṃsatāḷaṃ, silāyaṃ ayopattena ca tāḷanatāḷaṃ. Sabbe kāmaguṇe. Uggharitapaggharitaṭṭhenāti upari gharaṇena ca vissandanena ca. Evanti ‘‘iminā pūtikāyenā’’ti. Arūpaṭṭhāyinoti sattādhiṭṭhānenāyaṃ dhammadesanāti āha ‘‘sabbatthāti sabbesu rūpārūpabhavesū’’ti. Tesaṃ dvinnaṃ rūpārūpabhavānaṃ gahitattā. Bhavabhāvasāmaññato, tadadhiṭṭhānato gahite kāmabhave. Avijjātamo vihato aggamaggena samugghātitattā.

165. 有五支者为五支，五支即是五支具足，以彼五支具足故。于“ātata”等中，“ātata”（张）谓蒙皮之单面乐器，如大鼓等。“vitata”（遍张）谓双面者。“ātata-vitata”（张遍张）谓系弦之琴等。“susira”（有孔）谓笛等。“ghana”（固）谓铙钹等。“tata”等之差别亦即是“ātata”，故以“蒙皮”简别之。单面者如瓮鼓、柱鼓等。双面者如战鼓、小鼓等。其余蒙皮、系弦者，皆名“ātata-vitata”，当知牛角号等亦摄于此。“笛等”之“等”字亦摄海螺、号角。铙钹、铜钹、石钹、竹钹等名为“samma”等。其中，木制者为“sammatāḷa”，铜制者为铜钹，以石与铁叶敲击者为石钹。一切欲德。以上涌与下流之义。如是，指“以此腐朽身”。安住于无色者，是说此法教乃依有情而说，故言“于一切处，即于一切色、无色有”。因已含摄色、无色二有，由有之共性，依彼处亦含摄欲有。无明之暗已被摧破，因其为殊胜道所根除故。

Vijayāsuttavaṇṇanā niṭṭhitā.

胜利经释义终。

5. Uppalavaṇṇāsuttavaṇṇanā

5. 莲花色经释义

166. Aggato [Pg.226] paṭṭhāyāti sabbaaggato pabhuti yāva mūlā antarāyuttaṃ sammadeva pupphitaṃ sālarukkhaṃ. Vaṇṇadhātusīsena vaṇṇadhātusampannaṃ dutiyaṃ bhikkhuniṃ vadatīti āha ‘‘tayā sadisā aññā bhikkhunī natthī’’ti. Pakhumasīsena akkhibhaṇḍaṃ vuccatīti āha ‘‘pakhumantarikāyanti dvinnaṃ akkhīnaṃ majjhe’’ti. Nāsavaṃseti nāsavaṃsamūle. ‘‘Na passasī’’ti vatvā adassane kāraṇaṃ āha ‘‘vasībhūtamhī’’ti.

166. 从顶端开始，即从最顶端起，乃至根部，无有间隔，娑罗树完全开花。以色蕴为首，是说对色蕴具足之第二比丘尼而言，故云“无比丘尼与汝相似”。以睫毛为首，指眼球，故言“于睫毛间，即二目之中”。于鼻梁，即于鼻根。说完“汝不见”后，（为示）不见之因，故言“我已得自在”。

Uppalavaṇṇāsuttavaṇṇanā niṭṭhitā.

莲花色经释义终。

6. Cālāsuttavaṇṇanā

6. 遮罗经释义

167. Idanti idaṃ dassanaṃ. Gāhāpesīti samādāpesi ‘‘jātiṃ mā rocā’’ti. Aññanti bandhavadhato aññaṃ chedanādiṃ. Nivesesīti pavisāpesi.

167. 此，即此见。令取，即使受持“勿乐于生”。其他，指杀亲之外的其他，如断绝等。令入，即使进入。

Cālāsuttavaṇṇanā niṭṭhitā.

遮罗经释义终。

7. Upacālāsuttavaṇṇanā

7. 邬巴嘉娜经释义

168. Punappunaṃ…pe… āgacchanti kāraṇassa asamūhatattā. Santāpito kilesasantāpehi. Agatīti avisayo.

168. 再再……乃至……来，因其因未被根除故。被烧热，即被诸烦恼所烧热。无去处，即非所行境。

Upacālāsuttavaṇṇanā niṭṭhitā.

邬巴嘉娜经释义终。

8. Sīsupacālāsuttavaṇṇanā

8. 西苏帕查拉经释义

169. Samaṇisadisāti samaṇaliṅgassa dhāraṇena samaṇisadisā, kassacipi pāsaṇḍassa aruccanato monamaggassa appaṭipajjanato tava samaṇibhāvaṃ nānupassāmīti adhippāyo. Pāsaṃ ḍentīti pāsaṃ sajjenti, yathā [Pg.227] tattha diṭṭhipāse sattānaṃ cittaṃ paṭimukkaṃ hoti, evaṃ sajjentīti attho. Tathābhūtā ca te sattānaṃ citte khittā viya hontīti āha ‘‘cittesu diṭṭhipāsaṃ khipantīti attho’’ti. Pāse mocetīti diṭṭhipāse sattānaṃ cittasantānato nīharati dhammasudhammatāya. Tasmāti pāsamocanato pāsaṇḍoti na vuccati. ‘‘Ito bahiddhāyeva pāsaṇḍā hontī’’ti vuttassa atthassa nigamanaṃ. Evañca katvā sabbepi bāhirakasamaye sandhāya cūḷasīhanādasutte ‘‘channavuti pāsaṇḍā’’ti vuttaṃ. Pasīdantīti diṭṭhipaṅke saṃsārapaṅke ca pakārehi agādhā osīdanti.

169. 似沙门尼，即因持有沙门尼相，故似沙门尼。意指因不乐于任何外道，不修行寂静道，故“不见汝有沙门尼性”。张设罗网，即布置罗网。意即如彼处邪见之网束缚有情之心，如是布置。如是，彼等犹如被投于有情心中，故言“意即于心中投邪见之网”。解罗网，即以正法、善法，从有情心相续中拔除邪见之网。是故，因解罗网，不名为“外道”。此为“于此（教法）之外方为外道”之义的总结。如是，总括一切外道宗派，《小狮子吼经》中说“九十六种外道”。沉没，即于见之泥沼与轮回泥沼中，以种种方式深深沉没。

Abhibhavitvāti sabbasaṃkilesappahānena abhibhuyya atikkamitvā. Ajitoti ajini avijayattā. Sabbāni akusalakammāni kusalakammāni ca khīṇāni etthāti sabbakammakkhayo, arahattaṃ. Upadhayo sammadeva khīyanti etthāti upadhisaṅkhayo, nibbānaṃ.

“超越”即是以断除一切烦恼而克服、超越。“无胜”即是未被战胜。一切不善业与善业在此灭尽，即“一切业灭尽”，是阿罗汉果。诸依在此完全灭尽，即“诸依止息”，即涅槃。

Sīsupacālāsuttavaṇṇanā niṭṭhitā.

幼邬巴嘉娜经释义终。

9. Selāsuttavaṇṇanā

9. 塞拉经释义

170. Kenidaṃ pakataṃ bimbanti idaṃ attabhāvasaññitaṃ bimbaṃ brahmā-visaṇupurisa-pajāpatiādīsu kena kataṃ nimmitaṃ nibbattitanti kattabbamohaṃ nāma kātukāmo pucchati. Aghanti aghavatthu. Tenāha ‘‘dukkhapatiṭṭhānattā’’ti. Hetunirodhenāti taṇhāsaṅkhatassa hetuno anuppādanirodhena. Paccayavekallenāti tadavasiṭṭhakilesābhisaṅkhārādipaccayassa vekallabhāvena, apaccayabhāvūpagamanenāti attho.

170. “这形像是谁造的？”意即：这被称为自我的形像，在梵天(brahmā)、毗湿奴(visaṇu)、原人(purisa)、生主(pajāpati)等之中，是谁造作、制作、产生的？这是欲对造作者之事生起迷惑的发问。“恶”即是恶的事。因此说‘因为是苦的根基’。“通过因的灭尽”即是由渴爱(taṇhā)所成的因不生起而灭尽。“通过缘的缺失”即是剩余的烦恼(kilesa)、行(saṅkhāra)等缘的缺失状态，也就是成为无缘状态的意思。

Selāsuttavaṇṇanā niṭṭhitā.

塞拉经释义终。

10. Vajirāsuttavaṇṇanā

10. 金刚女经释义

171. Suddhasaṅkhārapuñjeti rūpārūpavibhāge kilesasaṅkhārasamūhe. Paramatthatoti sabhāvena. Yathā na hi sattasaññitasaṅkhārapuñjo nāma paramatthato [Pg.228] upalabbhati, evaṃ tabbinimutto nāma koci na upalabbhati avijjamānattā. Vijjamānesūti yathāpaccayasampattiyā labbhamānesu. Tenākārenāti itthipurisādiākārena. Vavatthitesūti paccekaṃ paccayavisesasamuṭṭhitaṃ saṇṭhānavisesaṃ upādāya ‘‘puriso hatthī asso’’tiādinā abhisaṅgato pavattesu. Sammutīti sattoti vohāro. Tenāha ‘‘samaññāmattamevā’’ti. Pañcakkhandhadukkhanti pañcakkhandhasaññitaṃ dukkhaṃ. Vuttaṃ hetaṃ bhagavatā ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’ti (dī. ni. 2.387; ma. ni. 1.120; 3.373; vibha. 202) añño neva sambhoti yathāvuttadukkhato aññassa saṅkhatadhammassa abhāvato. Na nirujjhatīti tato aññaṃ na nirujjhati, uppādato hoti nirodhoti.

171. “纯粹行聚”(Suddhasaṅkhārapuñja)是指在色界(rūpa)与无色界(arūpa)的区分中，烦恼行(kilesasaṅkhāra)的聚合。就“第一义”(paramattha)而言，即是就其自性而言。如同被称为“众生”(satta)的行聚，在第一义上是找不到的，同样，脱离了这些聚合，也没有任何东西可以被找到，因为它们不存在。“于存在者”是指凭借各种缘(paccaya)的成就而能够得到的。“以彼行相”是指以男人、女人等行相。“于安立者”是指各个由特殊之缘的条件所生起的特殊状态，并依‘男人、大象、马’等名称而转起。“世俗”(sammuti)即是“众生”(satta)的称谓。因此说‘只不过是名称而已’。“五蕴苦”(pañcakkhandhadukkha)是指被称为五蕴(pañcakkhandha)的苦。世尊曾说：‘简而言之，五取蕴(pañcupādānakkhandha)就是苦。’除了如是所说之苦，并无其他（苦）生起，因为没有别于此苦的有为法(saṅkhatadhamma)。“不灭”是指除了它（苦）以外，没有其他东西会灭尽；有生起，便有坏灭。

Vajirāsuttavaṇṇanā niṭṭhitā.

金刚女经释义终。

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

《显扬义》——相应部义注

Bhikkhunīsaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

比丘尼相应释义之隐义阐明究竟。

6. Brahmasaṃyuttaṃ

6. 梵天相应

1. Paṭhamavaggo

1. 初品

1. Brahmāyācanasuttavaṇṇanā

1. 梵天劝请经释义

172. Parivitakko [Pg.229] udapādīti dhammagambhīratāpaccavekkhaṇahetuko dhammadesanāya appossukko uppajji. Ayaṃ parivitakko kasmā udapādi? Kattha ca udapādīti taṃ sabbaṃ vibhāvetuṃ ‘‘sabbabuddhāna’’ntiādi āraddhaṃ. Tattha āciṇṇasamāciṇṇoti ācarito ceva ācarantehi ca sammadeva ācaritoti attho. Etena ayaṃ parivitakko sabbabuddhānaṃ paṭhamābhisambodhiyaṃ uppajjatevāti ayamettha dhammatāti dasseti. Tattha aṭṭhame sattāheti idaṃ sattamasattāhato paraṃ sattāhabbhantare uppannattā vuttaṃ, na pana itaresaṃ viya aṭṭhamassa nāma sattāhassa pavattitassa sabbhāvā. Sapaccaggheti mahagghe. ‘‘Paccagghe’’ti vā pāṭho, abhinaveti attho. Selamayeti muggavaṇṇasilāmaye.

172. “寻思(parivitakka)生起”，乃因省察法的甚深，故对说法生起不热心。这个寻思为什么会生起？又是在哪里生起的呢？为了详细解释这些，所以才开始讲‘一切诸佛’等。其中，‘常习常行’的意思是，自己实行，并且由实行者们正确地实行。通过这样说，表明此寻思必定会在一切诸佛初次圆满觉悟(paṭhamābhisambodhi)时生起，此乃法性(dhammatā)。至于‘第八周’，是因为它发生在第七周之后的七天之内，而不是像其他情况那样，有一个明确的第八周存在。‘极昂贵’意思是价值极高。也有版本作‘极新’，意思是崭新。‘石造’意思是绿豆颜色的石头所造。

Paṭividdhoti sayambhuñāṇena ‘‘idaṃ dukkha’’ntiādinā paṭimukhaṃ nibbijjhanavasena patto, yāthāvato avabuddhoti attho. Dhammoti catusaccadhammo tabbinimuttassa paṭivijjhitabbadhammassa abhāvato. Gambhīroti mahāsamuddo viya makasatuṇḍasūciyā aññatra samupacitaparipakkañāṇasambhārehi aññesaṃ ñāṇena alabbhaneyyapatiṭṭho. Tenāha ‘‘uttānapaṭikkhepavacanameta’’nti. Yo alabbhaneyyapatiṭṭho, so ogāhituṃ asakkuṇeyyatāya sarūpato visesato ca passituṃ na sakkāti āha ‘‘gambhīrattāva duddaso’’ti. Dukkhena daṭṭhabboti kicchena kenaci kadācideva daṭṭhabbo. Yaṃ pana daṭṭhumeva na sakkā, tassa ogāhetvā anu anu bujjhanako kadāci natthīti āha ‘‘duddasattāva duranubodho’’ti. Dukkhena avabujjhitabbo avabodhassa dukkarabhāvato. Imasmiṃ ṭhāne ‘‘taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā’’ti (saṃ. ni. 5.1115) suttapadaṃ vattabbaṃ. Santārammaṇatāya vā santo. Nibbutasabbapariḷāhatāya nibbuto. Attano paccayehi padhānabhāvaṃ nītoti [Pg.230] vā paṇīto. Atittikaraṇaṭṭhena atappako sādurasabhojanaṃ viya. Tattha ca nirodhasaccaṃ santaṃ ārammaṇanti santārammaṇaṃ, maggasaccaṃ santaṃ santārammaṇañcāti santārammaṇaṃ, anupasantasabhāvānaṃ kilesānaṃ saṅkhārānañca abhāvato santo. Nibbutasabbapariḷāhattā nibbuto. Santapaṇītabhāveneva tadatthāya asecanakatāya atappakatā daṭṭhabbā. Tenāha ‘‘idaṃ dvayaṃ lokuttarameva sandhāya vutta’’nti. Uttamañāṇassa visayattā na takkena avacaritabbo. Tato eva nipuṇañāṇagocaratāya saṇhasukhumasabhāvattā ca nipuṇo. Bālānaṃ avisayattā yathāvuttehi paṇḍitehi eva veditabboti paṇḍitavedanīyo. Ālīyanti abhiramitabbaṭṭhena sevīyantīti ālayā, pañca kāmaguṇā. Ālayanti allīyanti abhiramaṇavasena sevantīti ālayā, taṇhāvicaritāni. Ramantīti ratiṃ vindanti kīḷanti laḷanti. Ālayaratāti ālayaniratā.

“已通达”(paṭividdha)是指通过自生智(sayambhuñāṇa)，以‘此是苦’等方式，经由当面的洞穿而达到，意思是如实地觉悟。“法”即四圣谛法，因为除此之外，没有其他需要通达的法了。“甚深”就像大海，除了那些积累了成熟智慧资粮的人，其他人无法以其智慧探究其底蕴，犹如大海非蚊子之喙或针尖所能测。所以说“这是驳斥肤浅之言的话”。凡是无法探究到底的，就因为难以深入而无法从本质上和细节上来看清，所以说“因其甚深，故而难见”。“难见”是指很难才能被某些人偶尔看见。如果根本不能看见，那么就没有人能深入并逐一觉悟它，所以说“因其难见，故而难悟”。“难悟”是因为觉悟是困难的。在此处应说此经句：‘诸比丘，你们怎么认为，哪个更困难、更难成就呢？’因为以寂静为所缘，故为‘寂静’。因为熄灭了一切热恼，故为‘寂灭’。因为由其自身的缘而达到卓越状态，故为‘殊胜’。因为不会令人满足，故为‘不厌足’，就像美味的食物一样。其中，灭谛是寂静的所缘；道谛是寂静的，并且以寂静为所缘。因无不寂静自性的烦恼与诸行，故为‘寂静’。因一切热恼已熄灭，故为‘寂灭’。应知其寂静、殊胜之性，即是其令人不厌足之义。所以说‘这两者只是针对出世间而言的’。因为是最高智慧的对象，不是凭推理所能遍察的。因此，因为是精妙智慧的行境，以及其自性微细精妙，故为‘精妙’。因为不是愚者的境界，只有如前所说的智者才能了知，故为‘智者所知’。‘耽著’(ālaya)是指因其可喜乐而被亲近，即五妙欲。‘耽著者’(ālayā)是指因乐于享受而执著、亲近，即贪爱之所行。‘嬉戏’(ramanti)是指获得快乐、游戏、玩乐。‘乐于耽著’(ālayaratā)即是沉溺于耽著。

Ṭhānaṃ sandhāyāti ṭhānasaddaṃ sandhāya, atthako pana ṭhānanti ca paṭiccasamuppādo eva adhippeto. Tiṭṭhati phalaṃ tadāyattavuttitāyāti hi ṭhānaṃ, saṅkhārādīnaṃ paccayabhūtā avijjādayo. Imesaṃ saṅkhārādīnaṃ paccayā idappaccayā, avijjādayo. Idappaccayā eva idappaccayatā yathā ‘‘devo eva devatā’’. Idappaccayānaṃ vā avijjādīnaṃ attano phalaṃ pati paccayabhāvo uppādanasamatthatā idappaccayatā. Tena paramatthapaccayalakkhaṇo paṭiccasamuppādo dassito hoti. Paṭicca samuppajjati phalaṃ etasmāti paṭiccasamuppādo. Padadvayenapi dhammānaṃ paccayaṭṭho eva vibhāvito. Tenāha ‘‘saṅkhārādipaccayānaṃ etaṃ adhivacana’’nti. Saṅkhārādīnaṃ paccayā saṅkhārādipaccayā, avijjādayo. Tesaṃ saṅkhārādipaccayānaṃ. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. mahāṭī. 2.572-573) vuttanayena veditabbo. Sabbasaṅkhārasamathotiādi sabbanti sabbasaṅkhārasamathādiabhidheyyaṃ sabbaṃ atthato nibbānameva. Idāni assa nibbānabhāvaṃ dassetuṃ ‘‘yasmā hī’’tiādi vuttaṃ. Tanti nibbānaṃ. Āgammāti paṭicca ariyamaggassa ārammaṇapaccayahetu. Sammantīti paṭippassaddhivūpasamavasena sammanti. Tathā santā ca savisesaṃ upasantā nāma hontīti āha ‘‘vūpasammantī’’ti. Etena [Pg.231] sabbe saṅkhārā sammanti etthāti sabbasaṅkhārasamatho, nibbānanti dasseti. Sabbasaṅkhāravisaṃyutte hi nibbāne sabbasaṅkhāravūpasamapariyāyo aṭṭhakathāyaṃ vutto eva. Sesapadesupi eseva nayo.

“依‘处’(ṭhāna)而说”是就“处”这个词而言。然而，“处”的真实意义就是缘起(paṭiccasamuppāda)。所谓的“处”，是指果报依其而存在，无明(avijjā)等是诸行(saṅkhāra)等的缘。这些诸行等的缘，即无明等，就是此缘(idappaccayā)。此缘就是此缘性(idappaccayatā)，犹如“天(deva)就是天神(devatā)”。或者，此缘，即无明等，对于它们自己的果报而言，其作为缘的状态与能生起（果报）的能力，就是此缘性。因此，显示了作为究竟缘之特征的缘起。依靠它而产生果报，故名缘起。即使是这两个词，也阐明了诸法的缘义。因此说：“这是诸行等缘的通称。”诸行等的缘，即诸行等缘，就是无明等。对于那些诸行等之缘。这里是简略的说法，然而，详细的说法应该依照《清净道论》大疏(Visuddhimagga Mahāṭīkā, 2.572-573)里所说的方式来理解。“一切行止息”等句中，“一切”这个词，以及“一切行止息”等所表达的一切意义，究竟而言就是涅槃(nibbāna)。现在为了显示其涅槃的体性，所以说了“因为”等句。那就是涅槃。“依止”(āgamma)是“缘于”(paṭicca)之义，因为是圣道(ariyamagga)的所缘缘(ārammaṇapaccaya)。“止息”(sammanti)的意思是，以安息、寂静的方式而止息。像这样寂静的，称为特别寂灭，所以说“完全止息”(vūpasammanti)。由此显示：一切行在此止息，故名“一切行止息”，即是涅槃。因为在与一切行不相应(visaṃyutta)的涅槃中，一切行完全止息的意义，在义注(aṭṭhakathā)中已经说明了。在其余的词句中，也是同样的方式。

Upadhīyati ettha dukkhanti upadhi, khandhādayo. Paṭinissaṭṭhāti samucchedavasena pariccattā honti. Sabbā taṇhāti aṭṭhasatappabhedā sabbāpi taṇhā. Sabbe kilesarāgāti kāmarāgarūparāgādibhedā sabbepi kilesabhūtā rāgā, sabbepi vā kilesā idha ‘‘kilesarāgā’’ti adhippetā, na lobhavisesā eva cittassa pariḷāhabhāvāpādanato. Yathāha ‘‘rattampi cittaṃ vipariṇataṃ, duṭṭhampi cittaṃ vipariṇataṃ, mūḷhampi cittaṃ vipariṇata’’nti (pārā. 271). Virajjantīti palujjanti vikkhambhanato sabbaso tena visaṃyuttabhāvato. Sabbaṃ dukkhanti jarāmaraṇādibhedaṃ sabbaṃ vaṭṭadukkhaṃ. Bhavena bhavanti tena tena bhavena bhavantaraṃ bhavanikantibhāvena saṃsibbati. Phalena vā saddhiṃ kammaṃ sataṇhasseva āyatiṃ punabbhavabhāvato. Tato vānato nikkhantaṃ tattha tassa sabbaso abhāvato. Ciranisajjācirabhāsanehi piṭṭhiāgilāyanatālugalasosādivasena kāyakilamatho ceva kāyavihesā ca veditabbā. Sā ca kho desanāya atthamajānantānaṃ apaṭipajjantānañca vasena, jānantānaṃ pana paṭipajjantānañca desanāya kāyaparissamopi satthu aparissamoyeva. Tenāha bhagavā – ‘‘na ca maṃ dhammādhikaraṇaṃ vihesesī’’ti (udā. 10). Tenevāha – ‘‘yā ajānantānaṃ desanā nāma, so mama kilamatho assā’’ti. Ubhayanti cittakilamatho cittavihesā cāti ubhayampetaṃ buddhānaṃ natthi bodhimūle eva samucchinnattā. Anubrūhanaṃ sampiṇḍanaṃ. Soti apissūti nipāto. Vuddhippattā vā acchariyā anacchariyā, vuddhiatthopi hi -kāro hoti yathā ‘‘asekkhā dhammā’’ti. Kappānaṃ satasahassaṃ cattāri ca asaṅkhyeyyāni sadevakassa lokassa dhammasaṃvibhāgakaraṇatthameva pāramiyo pūretvā idāni samadhigatadhammarajjassa tattha appossukkatāpattidīpanatā gāthatthassa ca acchariyatā tassa vuddhippattīti veditabbaṃ. Atthadvārena hi gāthānaṃ anacchariyatā. Gocarā ahesunti upaṭṭhahiṃsu. Upaṭṭhānañca vitakketabbatāvāti āha ‘‘parivitakkayitabbataṃ pāpuṇiṃsū’’ti.

在此，苦依附于取(upadhi)，取指蕴(khandha)等。“已断除”(paṭinissaṭṭhā)指以彻底断灭的方式舍弃。“一切渴爱”(sabbā taṇhā)指一百零八种渴爱，即所有渴爱。“一切烦恼贪”(sabbe kilesarāgā)指欲贪(kāmarāga)、色贪(rūparāga)等所有属于烦恼的贪，或者这里“烦恼贪”意指一切烦恼(kilesa)，而不仅仅是导致内心热恼的特定贪欲(lobha)。如经所说：“贪染之心是变异的，嗔恨之心是变异的，愚痴之心是变异的。”(pārā. 271) “离染”(virajjanti)指通过镇伏而毁坏，因与其完全不相应而彻底分离。“一切苦”(sabbaṃ dukkhaṃ)指老死等种种轮回之苦。“以有而有”(bhavena bhavanti)指通过各种有，以对有的喜爱而串连到另一个有。或者，业(kamma)与果报相结合，因带着渴爱而在未来再次产生新的存在。从那渴爱(vāna)中出离，因其在那里已完全不存在。久坐久说会导致背痛、喉咙干涩等身体疲劳与身体不适。但这仅针对那些不解法义、不修行者而言；对于解法义、修行者而言，即使说法有身体的疲劳，对导师来说也不算疲劳。因此世尊说：“法义的讨论不会使我困扰。”(udā. 10) 因此他说：“为无知者说法，那会是我的疲劳。”“二者”(ubhayaṃ)指心劳与心苦，此二者佛陀皆无，因其于菩提树下已然断尽。“增长”(anubrūhanaṃ)即聚集。“So”是“apissu”的虚词。“达到增长”(vuddhippattā)是不可思议的，因“增长”一词本身即含不可思议之义，例如“无学法”(asekkhā dhammā)。为与天人众生分享正法，圆满了十万劫与四阿僧祇劫的波罗蜜(pāramī)，现已证得正法王位，在此显示对（教化）不热衷，亦彰显偈颂意义之不可思议，当知此即增长之义。因通过义理之途径，偈颂展现出无尽之义。“成为所缘”(gocarā ahesuṃ)指“现起”(upaṭṭhahiṃsu)。而“现起”意味着当被思惟，故说“达到了可被思惟之状态”(parivitakkayitabbataṃ pāpuṇiṃsu)。

Yadi [Pg.232] sukhāpaṭipadāva, kathaṃ kicchatāti āha ‘‘pāramīpūraṇakāle panā’’tiādi. Evamādīni duppariccajāni dentassa. Ha-iti vā byattanti etasmiṃ atthe nipāto. ‘‘Ekaṃsatthe’’ti keci. Ha byattaṃ, ekaṃsena vā alaṃ nippayojanaṃ evaṃ kicchena adhigatassa pakāsituṃ desitunti yojanā. Halanti vā alanti iminā samānatthapadaṃ ‘‘halanti vadāmī’’tiādīsu viya. Rāgadosaphuṭṭhehīti phuṭṭhavisena viya sappena rāgena dosena ca phuṭṭhehi abhibhūtehi. Rāgadosānugatehīti rāgadosehi anubandhehi.

若问：“若是易行道(sukhāpaṭipadā)，为何艰难(kiccha)？”答曰：“在圆满波罗蜜(pāramī)之时期等。”（指）布施如是等难以舍弃之物。“Ha”是虚词，有“明了”(byatta)之义。有人说有“决定义”(ekaṃsatthe)。句构是：“Ha”即明了，或决定地，够了！无需开示、宣说如此艰难证得之法。或者，“halaṃ”是与“alaṃ”（足够）同义的词，如“我说halaṃ”等句。“被贪嗔所触”(rāgadosaphuṭṭhehi)指被贪(rāga)与嗔(dosa)所触、所征服，犹如被有毒的蛇所触。“随行于贪嗔者”(rāgadosānugatehi)指被贪与嗔所束缚者。

Niccādīnanti niccādīnaṃ catunnaṃ vipallāsānaṃ. Evaṃgatanti evaṃ aniccantiādinā ākārena pavattaṃ bujjhitabbaṃ. Kāmarāgarattā ca bhavarāgarattā ca nīvaraṇehi nivutacittatāya diṭṭhirāgarattā viparītābhinivesena na dakkhanti yāthāvato dhammaṃ na paṭivijjhissanti. Sabhāvenāti aviparītasabhāvena. Evaṃ gāhāpetunti aniccantiādinā sabhāvena yāthāvato dhammaṃ jānāpetuṃ. Rāgadosaparetatāpi nesaṃ sammūḷhabhāvenevāti āha ‘‘tamokhandhena āvuṭā’’ti.

“常等”(niccādīnaṃ)指常等四种颠倒(vipallāsa)。“如是存在”(evaṃgataṃ)，当理解为以无常(anicca)等方式而转起。由于被欲贪(kāmarāga)与有贪(bhavarāga)所染著，又因心被诸盖(nīvaraṇa)覆盖，以及因颠倒执著而被见贪(diṭṭhirāga)所染著，彼等不能如实见法(dhamma)，不能通达法。“自性”(sabhāvena)，指不颠倒之自性。“如是令人知晓”(evaṃ gāhāpetuṃ)，即指用无常等自性令人如实知晓法。他们被贪欲与嗔恚所控制，也正是因为处于痴迷的状态，因此说“被黑暗蕴所覆盖”(tamokhandhena āvuṭā)。

Dhammadesanāya appossukkatāpattiyā kāraṇaṃ vibhāvetuṃ ‘‘kasmā panā’’tiādinā sayameva codanaṃ samuṭṭhāpeti. Aññātavesenāti imassa bhagavato sāvakabhāvūpagamanena aññātavesena. ‘‘Aññataratāpasavesenā’’ti keci, so panassa arahattādhigamaneneva vigaccheyya. Tividhaṃ kāraṇaṃ appossukkatāpattiyā paṭipakkhassa balavabhāvo, dhammassa gambhīratā, tattha ca bhagavato sātisayaṃ gāravanti taṃ dassetuṃ ‘‘tassa hī’’tiādi āraddhaṃ. Tattha paṭipakkhā nāma rāgādayo kilesā sammāpaṭipattiyā antarāyakarattā. Tesaṃ balavabhāvato ciraparibhāvanāya sattasantānato dubbisodhiyatāya te satte mattahatthino viya dubbalapurisaṃ adhibhavitvā ajjhottharitvā anayabyasanaṃ āpādentā anekasatayojanāyāmavitthāraṃ sunicitaṃ ghanasannivesaṃ kaṇṭakaduggampi adhisenti. Dūrapabhedaducchejjatāhi dubbisodhiyataṃ pana dassetuṃ ‘‘athassā’’tiādi vuttaṃ. Tattha ca anto amaṭṭhatāya kañjiyapuṇṇā lābu, cirapārivāsikatāya takkabharitā cāṭi, snehatintadubbalabhāvena vasāpītapilotikā, telamissitatāya añjanamakkhitahattho dubbisodhanīyā vuttā. Hīnūpamā cetā rūpapabandhabhāvato acirakālikattā ca malīnatāya, kilesasaṃkileso eva pana dubbisodhanīyataro [Pg.233] anādikālikattā arūpanissitattā ca. Tenāha ‘‘atisaṃkiliṭṭhā’’ti.

为阐明对说法不热心的原因，（注疏者）以“是何缘故”等方式自设问难。‘以不为人知的形象’（aññātavesena）是指以不为人知的形象，作为世尊的弟子前来。‘有人说“以某苦行者形象”（aññataratāpasavesena），此形象于证得阿罗汉果时即会消失。’对说法不热心有三种原因：敌对者势力强大、法义甚深，以及世尊对此极为敬重。为阐明此点，方展开“诚然”等论述。此处所说的敌对者，是指贪欲等烦恼，因为它们会阻碍正确修行。由于这些烦恼势力强大，经过长期的熏习，众生相续难以净化，它们犹如醉象压制虚弱之人，将其征服，使其陷入不幸与灾祸，甚至能占据数百由旬长宽、结构坚固、密集丛生、荆棘遍布的险恶之地。为显示其难以穿透与断除的特性，故说“复次”等（比喻）。其中，难以净化的例子有：因内部未经擦拭而盛满酸粥的葫芦；因久置而盛满凝乳的罐子；因浸透油脂而变质的布片；因混有油脂而涂抹油膏的手。这些都是低劣的比喻，因为它们的污垢系于色法，且为时不久；然而烦恼的杂染更为难以净化，因为它们无始以来即存在，且依附于无色法。故说“极为垢秽”。

Yathā ca dubbisodhanīyataratāya, evaṃ gambhīraduddasaduranubodhānampi vuttaupamā hīnūpamāva. Gambhīropi dhammo paṭipakkhavidhamanena ñāṇena visadabhāvaṃ āpannena supākaṭo bhaveyya, paṭipakkhavidhamanaṃ pana sammāpaṭipattipaṭibaddhaṃ, sā saddhammassavanādhīnā, taṃ satthari dhamme ca pasādāyattaṃ. So garuṭṭhāniyānaṃ ajjhesanahetukoti paṇālikāya sattānaṃ dhammasampaṭipattiyā brahmāyācanānimittanti taṃ dassento ‘‘apicā’’tiādimāha.

正如（烦恼）更难净化，同样，对于甚深、难见、难解之法，所说的比喻也只是低劣的比喻。即使甚深之法，亦能因以摧毁敌对者之智慧，达到明净状态而变得清晰明了。而摧毁敌对者则与如理修行相关，如理修行又依赖于听闻正法，听闻正法又取决于对导师与法之信心。此（信心）又以劝请值得尊敬者为因，以此为途径，梵天祈请（佛陀说法）正是为了众生能如法修行，为阐明此点，（世尊）便说了“再者”等（话语）。

Upakkilesabhūtaṃ appaṃ rāgādirajaṃ etassāti apparajaṃ, apparajaṃ akkhi paññācakkhu yesaṃ te taṃsabhāvāti katvā apparajakkhajātikāti imamatthaṃ dassento ‘‘paññāmaye’’tiādimāha. Appaṃ rāgādirajaṃ yesaṃ taṃsabhāvā apparajakkhajātikāti evamettha attho veditabbo. Assavanatāti ‘‘sayaṃ abhiññā’’tiādīsu viya karaṇe paccattavacananti āha ‘‘assavanatāyā’’ti. Dasapuññakiriyavasenāti dānādidasavidhapuññakiriyavatthūnaṃ vasena. Tenāha ‘‘katādhikārā’’tiādi. Papañcasūdaniyaṃ (ma. ni. aṭṭha. 1.282) pana ‘‘dvādasapuññakiriyavasenā’’ti vuttaṃ, taṃ dānādīsu saraṇagamana-parahitapariṇāmanādipakkhipanavasena vuttaṃ.

微少的烦恼尘垢，即贪欲等染污，属于此（人），故称“微尘少”（apparaja）。那些智慧眼（paññācakkhu）微尘少的人，其自性即是如此，因此说“微尘少眼者”（apparajakkhajātikā）。为阐明此义，世尊便说了“以智慧”等（话语）。此处当理解为：贪欲等染污微少之人，其自性为具有微尘少眼之体性。“不从他闻”（assavanatā），如同“自证”（sayaṃ abhiññā）等词，是表示工具格的用法，故说“以不从他闻”。“以十种福业”，依据布施等十种福业之事。因此说“已作功德”等。《破除戏论》（Papañcasūdaniyaṃ，即《中部注疏》1.282）中说“以十二种福业”，那是在布施等基础上，加上皈依、回向利益他人等而说。

Rāgādimalena samalehi pūraṇādīhi chahi satthārehi satthupaṭiññehi kabbaracanāvasena cintākaviādibhāve ṭhatvā takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ cintito. Te kira buddhakolāhalānussavena sañjātakutūhalaṃ lokaṃ vañcentā kohaññe ṭhatvā sabbaññutaṃ paṭijānantā yaṃ kañci adhammameva ‘‘dhammo’’ti dīpesuṃ. Tenāha ‘‘te hi puretaraṃ uppajjitvā’’tiādi. Apāpuretanti etaṃ kassapassa bhagavato sāsanantaradhānato pabhuti pihitaṃ nibbānamahādvāraṃ ariyamaggaṃ saddhammadesanāhatthena apāpura vivara.

被贪欲等垢染所污，被富兰那（Pūraṇa）等六位自称导师者，以诗歌创作的方式，立于思想家、诗人等立场，其思想受推测所冲击，受考察所追随，并以自发思辨而构想。据说彼等因听闻佛陀出世的传闻而生好奇，立于欺诈之立场欺骗世人，自称一切知者，将任何非法皆宣称为“法”。因此说“彼等先于佛陀出现”等语。“开启”（apāpureti）是指自迦叶（Kassapa）世尊的教法隐没以来，那被关闭的涅槃大门，（世尊）以正法宣说之手，开启了圣道（ariyamagga），使其显露。

Selo pabbato ucco hoti thiro ca, na paṃsupabbato missakapabbato cāti āha ‘‘sele yathā pabbatamuddhanī’’ti. Dhammamayaṃ pāsādanti lokuttaradhammamāha. So hi sabbaso pasādāvaho, sabbadhamme [Pg.234] atikkamma abbhuggataṭṭhena pāsādasadiso ca. Paññāpariyāyo vā idha dhamma-saddoti vuttaṃ ‘‘paññāmaya’’nti. Sā hi abbhuggataṭṭhena pāsādoti abhidhamme āgatā. Tathā cāha –

岩山高耸而坚固，非土山或杂山，故说“犹如于岩山之巅”。“以法构成之楼阁”，是指“出世间法”。因出世间法能带来一切清净，且以超越一切法而高耸之义，类似于楼阁。或者，此处“法”一词为“慧”的同义词，故说“智慧所成”。因智慧以其高耸之义，在阿毗达摩(abhidhamma)中被称为楼阁。正如（经文）所说：

‘‘Paññāpāsādamāruyha, asoko sokiniṃ pajaṃ;

Pabbataṭṭhova bhūmaṭṭhe, dhīro bāle avekkhatī’’ti. (dha. pa. 28);

登上智慧之峻阁，无忧之人观忧苦，如山之巅瞰平地，智者俯视愚昧徒。

Yathā hītiādīsu yathā ca pabbate ṭhatvā andhakāre heṭṭhā olokentassa purisassa khettakedārapāḷikuṭikāyo tattha sayitamanussā ca na paññāyanti anujjalabhāvato, kuṭikāsu pana aggijālā paññāyati samujjalabhāvato, evaṃ dhammapāsādamāruyha sattalokaṃ olokayato bhagavato ñāṇassa āpāthaṃ nāgacchanti akatakalyāṇā sattā, ñāṇagginā anujjalabhāvato anuḷārabhāvato ca rattiṃ khittā sarā viya honti, katakalyāṇā pana bhabbapuggalā dūre ṭhitāpi bhagavato āpāthaṃ āgacchanti paripakkañāṇaggitāya samujjalabhāvato uḷārasantānatāya himavantapabbato viya cāti evaṃ yojanā veditabbā.

譬如有人站在山上，于黑暗中向下看，由于不亮，看不见田地、田埂、孤邸(kuṭi)和在那里睡觉的人们；然而，由于明亮，却能看见孤邸中的火焰。同样地，世尊登上法殿观察众生世界时，没有行善的众生无法进入世尊智慧的视线范围，因为他们未被智慧之火照亮且不殊胜，如同夜间射出的箭。然而，做了善业的有德者，即使身处远处，也会进入世尊的视线范围，因为他们的智慧之火已经成熟而明亮，且心相续崇高，如同雪山。应该这样理解这个比喻。

Garuṭṭhānīyaṃ payirupāsitvā garutaraṃ payojanaṃ uddissa abhipatthanā ajjhesanā, sāpi atthato yācanāva hotīti āha ‘‘ajjhesananti yācana’’nti. Padesavisayaṃ ñāṇadassanaṃ ahutvā buddhānaṃyeva āveṇikabhāvato idaṃ ñāṇadvayaṃ ‘‘buddhacakkhū’’ti vuccatīti āha ‘‘imesañhi dvinnaṃ ñāṇānaṃ ‘buddhacakkhū’ti nāma’’nti. Tiṇṇaṃ magggañāṇānanti heṭṭhimānaṃ tiṇṇaṃ maggañāṇānaṃ ‘‘dhammacakkhū’’ti nāmaṃ catusaccadhammadassanamattabhāvato. Yato tāni ñāṇāni vijjūpamabhāvena vuttāni, aggamaggañāṇaṃ pana ñāṇakiccassa sikhāppattiyā dassanamattaṃ na hotīti ‘‘dhammacakkhū’’ti na vuccati, yato taṃ vajirūpamabhāvena vuttaṃ. Vuttanayenāti ‘‘apparajakkhajātikā’’ti ettha vuttanayena. Yasmā mandakilesā ‘‘apparajakkhā’’ti vuttā, tasmā bahalakilesā ‘‘mahārajakkhā’’ti veditabbā. Paṭipakkhavidhamanasamatthatāya tikkhāni sūrāni visadāni, vuttavipariyāyena mudūni. Saddhādayo ākārāti saddahanādippakāre vadati. Sundarāti kalyāṇā. Sammohavinodaniyaṃ pana ‘‘yesaṃ āsayādayo koṭṭhāsā [Pg.235] sundarā, te svākārā’’ti vuttaṃ, taṃ imāya atthavaṇṇanāya aññadatthu saṃsandatīti daṭṭhabbaṃ. Kāraṇaṃ nāma paccayākāro, saccāni vā. Paralokanti samparāyaṃ. Taṃ dukkhāvahaṃ vajjaṃ viya bhayato passitabbanti vuttaṃ ‘‘paralokañceva vajjañca bhayato passantī’’ti. Sampattibhavato vā aññattā vipattibhavo paralokoti vuttaṃ ‘‘para…pe… passantī’’ti.

恭敬亲近应敬者后，为求更重大的利益而发愿、恳请，此在义理上即是祈求，故说“恳请即是祈求”。此二智并非局部境界的智见，而是佛陀所独有，故被称为“佛眼”，因此说“此二智名为佛眼”。三种道智，是指下位的三种道智，因其仅是见到四谛之法，故名为“法眼”。因为这些智被喻为闪电，而最上道智已达智用之顶峰，不仅是见，故不名为“法眼”，因为它被喻为金刚。依照所说的方式，即在“少尘种性”一词中所说的方式。因为烦恼少者被称为“少尘”，故当知烦恼多者被称为“大尘”。因能摧伏对治法而锐利、勇健、明晰；与此相反则为迟钝。信等行相，是说相信等方式。“美”即是善。而在《分别论义注》(Sammohavinodanī)中说：“其意乐等部分美者，彼为善行相者。”当知此与此释义相符。所谓“因”，即是缘的方式，或诸谛。“他世”即是来世。他们视那带来痛苦的（他世）为过患，并心怀怖畏，因此说“视他世与过患为可怖”。或者，因为与成就之有不同，衰败之有被称为他世，因此说“视他……为可怖”。

Ayaṃ panettha pāḷīti ettha ‘‘apparajakkhā’’ti padānaṃ atthavibhāvane ayaṃ tassa tathābhāvasādhanapāḷi. Saddhādīnañhi vimuttaparipācakadhammānaṃ balavabhāvo tappaṭipakkhānaṃ pāpadhammānaṃ dubbalabhāve sati hoti. Tesañca balavabhāvo saddhādīnaṃ dubbalabhāveti vimuttiparipācakadhammānaṃ savisesaṃ atthitānatthitāvasena apparajakkhā mahārajakkhātiādayo pāḷiyaṃ (paṭi. ma. 1.111) vibhajitvā dassitā ‘‘saddho puggalo apparajakkho’’tiādinā. Khandhādayo eva lujjanapalujjanaṭṭhena loko sampattibhavabhūto loko sampattibhavaloko, sugatisaṅkhāto upapattibhavo. Sampatti bhavati etenāti sampattisambhavaloko, sugatisaṃvattaniyo kammabhavo. Duggatisaṅkhātaupapattibhava-duggatisaṃvattaniyakammabhavā vipattibhavaloka-vipattisambhavalokā. Puna ekakadukādivasena lokaṃ vibhajitvā dassetuṃ ‘‘eko loko’’tiādi vuttaṃ. Āhārādayo viya hi āhāraṭṭhitikā saṅkhārā sabbe lujjanaṭṭhena lokoti. Tattha eko loko sabbe sattā āhāraṭṭhitikāti yāyaṃ puggalādhiṭṭhānāya kathāya sabbesaṃ saṅkhārānaṃ paccayāyattavuttitā vuttā, tāya sabbo saṅkhāraloko eko ekavidho pakārantarassa abhāvato. Dve lokātiādīsupi iminā nayena attho veditabbo. Nāmaggahaṇena cettha nibbānassa aggahaṇaṃ tassa alokasabhāvattā.

此处所谓“圣典”(pāḷi)，是在阐释“少尘”(apparajakkhā)一词的意义时，用以证明其义的圣典。因为信等能令解脱成熟之法，是在其对治的恶法薄弱时才会强大。而彼等（恶法）的强大，则是在信等法薄弱之时。根据能令解脱成熟之法的有无差别，在圣典中(《无碍解道》Paṭisambhidāmagga 1.111)将众生分别开示为少尘、大尘等，如“有信的个人(puggala)是少尘者”等。蕴等因有毁坏、败坏之义，故为世间。以成就之有为基础的世间，即成就之有世间，也就是名为善趣的生有。成就因此而有，故为成就之生世间，即导向善趣的业有。名为恶趣的生有，以及导向恶趣的业有，分别是衰败之有世间和衰败之生世间。再者，为依一、二等方式分别开示世间，而说“一世间”等。一切依食而住的行，因其会毁坏、败坏，故为世间。其中，“一世间：一切有情依食而住”，此乃依个人之说，说明一切行皆依缘而转，故一切行世间为一，无有他类。“二世间”等也应依此理了知。此处，在“名”的范畴中，不包含涅槃(nibbāna)，因其自性非世间。

Nanu ca ‘‘āhāraṭṭhitikā’’ti ettha paccayāyattavuttitāya maggaphalānampi lokatā āpajjatīti? Nāpajjati, pariññeyyānaṃ dukkhasaccadhammānaṃ idha ‘‘loko’’ti adhippetattā. Atha vā na lujjati na palujjatīti yo gahito tathā na hoti, so lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā. Upādānānaṃ ārammaṇabhūtā khandhā upādānakkhandhā. Anurodhādivatthubhūtā lābhādayo aṭṭha [Pg.236] lokadhammā. Dasāyatanānīti dasa rūpāyatanāni. Sesaṃ suviññeyyameva. Vivaṭṭajjhāsayassa adhippetattā tassa ca sabbaṃ tebhūmakakammaṃ garahitabbaṃ vajjitabbañca hutvā upaṭṭhātīti vuttaṃ ‘‘sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā’’ti. Apparajakkhatādīsu pañcasu dukesu ekekasmiṃ dasa dasa katvā ‘‘paññāsāya ākārehi imāni pañcindriyāni jānātī’’ti vuttaṃ. Atha vā anvayato byatirekato ca saddhādīnaṃ indriyānaṃ paropariyattaṃ jānātīti katvā tathā vuttaṃ. Ettha ca apparajakkhādibhabbādivasena āvajjentassa bhagavato te sattā puñjapuñjāva hutvā upaṭṭhahanti, na ekekā.

然则，于“依食而住”一句，依“从缘而转”之理，道与果不也成世间了吗？不成。因此处意指应被遍知的苦谛诸法为“世间”。或者，凡被执为“不毁坏、不败坏”者，实则不然，故为世间；离于彼执的出世间法，则无世间性。作为执取(upādāna)所缘的诸蕴，即是取蕴。作为随顺等事物的利、衰等八法，是八世间法。十处，即十色处。其余易知。因为意乐趋向于出离轮回(vivaṭṭa)，对他而言，一切三界之业都显现为应呵责、应舍离者，故说“一切行皆应舍离，一切趣有之业皆应舍离”。于少尘等五双中，每一双各作十种，故说“以五十行相了知此五根”。或者，因由顺观与逆观了知信等诸根的优劣，故如是说。于此，当世尊(bhagavā)依少尘、具根性等方式作意时，彼诸有情成堆显现，而非逐一显现。

Uppalāni ettha santīti uppalinī. Uppalagacchopi jalāsayopi ca. Idha pana jalāsayo adhippetoti āha ‘‘uppalavane’’ti. Yāni hi udakassa anto nimuggāneva hutvā pusanti vaḍḍhanti, tāni antonimuggaposīni. Dīpitānīti aṭṭhakathāyaṃ pakāsitāni, idheva vā ‘‘aññānipī’’tiādinā dassitāni. Ugghaṭitaññūti ugghaṭanaṃ nāma ñāṇugghaṭanaṃ, ñāṇena ugghaṭitamatteneva jānātīti attho. Vipañcitaṃ vitthāritameva atthaṃ jānātīti vipañcitaññū. Niddesādīhi dhammābhisamayāya netabboti neyyo. Pajjati attho etenāti padaṃ, pajjate ñāyateti vā padaṃ, tadattho. Padaṃ paramaṃ etassa, na saccābhisambodhoti padaparamo.

此处有莲花(uppala)，故名莲池(uppalinī)，亦指莲丛或水池。然此处意指水池，故说“在莲花池中”。凡沉于水中而开花、生长者，即“水下生长”。“已阐明”，即在义注(aṭṭhakathā)中已明示，或如此处以“其他亦”等所示。“速通者”(ugghaṭitaññū)：所谓“速通”(ugghaṭana)，即智之开启(ñāṇugghaṭana)，意指仅凭智之开启便能了知。唯于义理被详细解说后方能了知者，是“广解知者”(vipañcitaññū)。应由解释(niddesa)等引导而现观正法者，是“应导者”(neyya)。义理因此而达到，故为“句”(pada)；或被达到、被了知，故为“句”，此即其义。此人以句为究竟，未能正等觉诸谛，故为“句为究竟者”(padaparamo)。

Udāhaṭavelāyāti udāhāre dhammassa uddese udāhaṭamatteyeva. Dhammābhisamayoti catusaccadhammassa ñāṇena saddhiṃ abhisamayo. Ayaṃ vuccatīti ayaṃ ‘‘cattāro satipaṭṭhānā’’tiādinā nayena saṃkhittena mātikāya ṭhapiyamānāya desanānusārena ñāṇaṃ pesetvā arahattaṃ gaṇhituṃ samattho puggalo ‘‘ugghaṭitaññū’’ti vuccati. Ayaṃ vuccatīti saṃkhittena mātikaṃ ṭhapetvā vitthārena atthe vibhajiyamāne arahattaṃ pāpuṇituṃ samattho puggalo ‘‘vipañcitaññū’’ti vuccati. Uddesatoti uddesahetu. Uddisantassa uddisāpentassa vāti attho. Paripucchatoti atthaṃ paripucchantassa. Anupubbena dhammābhisamayo hotīti anukkamena arahattappatti hoti. Na tāya jātiyā dhammābhisamayo hotīti tena attabhāvena maggaṃ vā phalaṃ vā antamaso jhānaṃ vā vipassanaṃ vā nibbattetuṃ na sakkoti. Ayaṃ vuccati padaparamoti ayaṃ puggalo chabbidhaṃ byañjanapadaṃ chabbidhaṃ atthapadanti idaṃ padameva paramaṃ assāti padaparamoti vuccatīti attho.

“于开示时”，即于开示法义、举示之时。“法现观”，即以智现观四谛法。所谓“此人”，即指此人：当以“四念处”等方式简要安立纲目时，能随教导而运用其智，证得阿罗汉果，此人被称为“速通者”(ugghaṭitaññū)。所谓“此人”，即指此人：当简要安立纲目，并详细分别其义时，能证得阿罗汉果，此人被称为“广解知者”(vipañcitaññū)。“由开示”，即为开示故，意指为开示者或令开示者。“由遍问”，即为遍问其义者。“次第现观法”，即次第证得阿罗汉果。“于彼生不现观法”，即以彼自体，不能生起道、果，乃至禅那或观(vipassanā)。所谓“此被称为句为究竟者”(padaparama)，意指此人认为六种文句、六种义句，此句即为究竟，故被称为“句为究竟者”。

Vāsanā [Pg.237] hotīti desanā phalavohārena vāsanā hotīti vuttā. Na hi kāci buddhānaṃ desanā niratthakā. Yeti ye duvidhe puggale. Vibhaṅge kammāvaraṇenāti pañcavidhena ānantariyakammena. Vipākāvaraṇenāti ahetukapaṭisandhiyā. Yasmā pana duhetukānampi ariyamaggapaṭivedho natthi, tasmā duhetukā paṭisandhipi vipākāvaraṇamevāti veditabbā. Kilesāvaraṇenāti niyatamicchādiṭṭhiyā. Assaddhāti buddhādīsu saddhārahitā. Acchandikāti kattukamyatāchandarahitā. Uttarakurukā manussā acchandikaṭṭhānaṃ paviṭṭhā. Duppaññāti bhavaṅgapaññāya parihīnā. Bhavaṅgapaññāya pana paripuṇṇāyapi yassa bhavaṅgacalanaṃ lokuttarassa paccayo na hoti, sopi duppañño eva nāma. Abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti kusalesu dhammesu sammattaniyāmasaṅkhātaṃ maggaṃ okkamituṃ adhigantuṃ abhabbā. Na kammāvaraṇenātiādīni vuttavipariyāyena veditabbāni. Rāgacaritādiādīsu yaṃ vattabbaṃ, taṃ paramatthadīpaniyaṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. mahāṭī. 1.43) vuttanayena veditabbaṃ.

“习气存在”（Vāsanā hotīti），是说教法以其果为名，被称为“习气存在”。诸佛的教法没有一句是无义的。此指两种人（puggala）。在《分别论》（Vibhaṅga）中，“业障”（kammāvaraṇa）是指五无间业。“异熟障”（vipākāvaraṇa）是指无因结生。然而，由于二因者亦不能通达圣道，因此二因结生也应被理解为异熟障。“烦恼障”（kilesāvaraṇa）是指决定邪见。“无信”（assaddhā）是指对佛陀等无信心。“无欲”（acchandikā）是指无行事意乐。“北俱卢洲”（Uttarakuru）人已入无欲之境。“劣慧”（duppaññā）是指缺少有分慧。即使有分慧圆满，若其有分心动摇不能成为出世间法的缘，此人亦名劣慧。“于诸善法不堪入正性决定”，是指不堪进入、证得名为“于诸善法入正性决定”的道。“非业障”等，应以与前述相反的方式来理解。关于“贪行”等应说的内容，当依《胜义灯》（Paramatthadīpanī）即《清净道论释义》（Visuddhimaggasaṃvaṇṇanā，即《清净道论大疏》）中所说之理来理解。

Nibbānassa dvāraṃ pavisanamaggo vivaritvā ṭhapito mahākaruṇūpanissayena sayambhuñāṇena adhigatattā. Saddhaṃ pamuñcantūti attano saddhaṃ dhammasampaṭicchanayogyaṃ katvā vissajjentu, saddahanākārena naṃ upaṭṭhapentūti attho. Sukhena akicchena pavattanīyatāya suppavattitaṃ. Na bhāsiṃ na bhāsissāmīti cintesiṃ.

由于以大悲为强依止，并以无师自证智而证得，涅槃之门与进入之道已被开启。“愿他们放出信”（Saddhaṃ pamuñcantu），意思是让他们自己的信适合于领受法，以信解的方式来运用它。因其能轻易、不费力地转起，故为“善转”。我曾想：“我已不说，我将不说。”

Satthu santikaṃ upagatānaṃ devānaṃ brahmānañca tassa purato antaradhānaṃ nāma atiṭṭhananti āha ‘‘sakaṭṭhānameva gato’’ti. Saddhindriyādi sammādiṭṭhiādiko dhammo eva vineyyasantāne pavattanaṭṭhena cakkanti dhammacakkaṃ. Atha vā cakkanti āṇā. Dhammanti desanā. Atha vā atthadhammato anapetattā dhammañca taṃ pavattanaṭṭhena cakkañcāti dhammacakkaṃ. Dhammena ñāyena cakkantipi dhammacakkaṃ. Yathāha ‘‘dhammañca pavatteti cakkañcāti dhammacakkaṃ, cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattetīti dhammacakkaṃ, dhammacariyāya pavattetīti dhammacakka’’ntiādi (paṭi. ma. 2.40-41). Pavattesīti paṭṭhapesi.

来到导师面前的诸天与梵天，他们在祂面前消失，即是不住立。（义注）说：“（他们）只是回到了自己的地方”。信根等以及正见等法，由于能在所化导者的心相续中运转，故名为轮，即是法轮。或者说，“轮”是指令，“法”是教说。又或者说，因其不离义与法，故为“法”；因其运转，故为“轮”，合称“法轮”。因其依法、依理而转，故为“法轮”。正如所说：“转法亦转轮，故为法轮；转轮亦转法，故为法轮；依法而转，故为法轮；依法的行持而转，故为法轮”等等（《无碍解道》Paṭisambhidāmagga 2.40-41）。“转起”（pavattesi）的意思是确立。

Brahmāyācanasuttavaṇṇanā niṭṭhitā.

《梵天劝请经释义》终。

2. Gāravasuttavaṇṇanā

2. 恭敬经释义

173. Ayaṃ [Pg.238] vitakkoti ayaṃ ‘‘kintāhaṃ vihareyya’’nti evaṃ pavattitavitakko. Aññasminti parasmiṃ. Attā na hotīti hi añño, paro. So panettha na yo koci adhippeto, atha kho garuṭṭhānīyo. Tenāha ‘‘kañci garuṭṭhāne aṭṭhapetvā’’ti. Patissavati garuno ‘‘āmā’’ti sampaṭicchatīti patisso, na patissoti appatisso. Patissayarahito garupassayarahitoti attho.

173. “此寻思”（Ayaṃ vitakko），即“我当如何住”这样生起的寻思。“于另一者”（aññasmiṃ）即“于他者”（parasmiṃ）。因为不是“我”，所以是“另一者”、“他者”。此处所指并非任何人，而是指应尊敬者。因此说“未将任何人置于应尊敬的地位”。对师长应诺“是”而领受，是为“恭顺”（patisso）；不恭顺（na patisso）则为“无恭顺”（appatisso）。“无所依”（patissayarahito）的意思是无师长可依。

Sadevaketi avayavena viggaho samudāyo samāsattho. Sadevakaggahaṇena pañcakāmāvacaradevaggahaṇaṃ pārisesañāyena itaresaṃ padantarehi saṅgahitattā, samārakaggahaṇena chaṭṭhakāmāvacaradevaggahaṇaṃ paccāsattiñāyena. Tattha hi māro jāto tannivāsī ca hoti. Sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ paccāsattiñāyeneva. ‘‘Sassamaṇabrāhmaṇiyā pajāyā’’ti sāsanassa paccatthikasamaṇabrāhmaṇaggahaṇaṃ. Nidassanamattañcetaṃ apaccatthikānaṃ asamitapāpānaṃ abāhitapāpānañca samaṇabrāhmaṇānaṃ teneva vacanena gahitattā. Kāmaṃ ‘‘sadevake’’tiādivisesanānaṃ vasena sattavisayo lokasaddoti viññāyati tulyayogavisayattā tesaṃ. ‘‘Salomako sapakkhako’’tiādīsu pana atulyayogepi ayaṃ samāso labbhatīti byabhicāradassanato pajāgahaṇanti pajāvacanena sattalokaggahaṇaṃ. Devabhāvasāmaññena mārabrahmesu gahitesupi itarehi tesaṃ labbhamānavisesadassanatthaṃ visuṃ gahaṇanti dassento ‘‘māro nāmā’’tiādimāha. Māro brahmānampi vicakkhukammāya pahotīti āha ‘‘sabbesa’’nti. Uparīti uparibhāve. Brahmāti dasasahassibrahmānaṃ sandhāyāha. Tathā cāha ‘‘dasahi aṅgulīhī’’tiādi. Idha dīghanikāyādayo viya bāhirakānampi ganthanikāyo labbhatīti āha ‘‘ekanikāyādivasenā’’ti.

“有天神”（sadevake）一词，是以部分（avayava）解析，而复合词义（samāsattho）则指整体（samudāyo）。通过“有天神”一词，由排除法（pārisesañāya）而包含五欲界诸天，因为其余（天神）已被其他词语所涵盖；通过“有魔罗”一词，由邻近法（paccāsattiñāya）而包含第六欲界天，因为魔罗生于此，亦居住于此。通过“有梵天”一词，同样由邻近法而包含梵众天等诸梵天。“有沙门婆罗门的众生”（sassamaṇabrāhmaṇiyā pajāyā）是指包含与教法敌对的沙门婆罗门。这只是一个例子，因为不敌对、未止息罪恶、未断除罪恶的沙门婆罗门，也同样被此语所包含。诚然，根据“有天神”等限定词，“世间”一词被理解为有情（的范畴），因为它们的用法是同类的。然而，在“有毛、有翼”等用法不同类的（复合词）中，也能见到此类复合词，由于见到此例外，故（经中）采用“众生”（pajā）一词，以“众生”一词来总摄有情世间。虽然以“天”的共相已包含魔罗与梵天，但为了显示他们与其他天神可得的差别，而分别提及，（义注）说：“所谓魔罗……”等。魔罗亦能对梵天行蒙蔽之事，故说“一切”。“上”（upari）即“上方”之义。“梵天”（brahmā）是指一万个（世界的）梵天。因此说“以十指……”等。此处，如《长部》(Dīghanikāya)等（圣典），外道典籍亦可构成部类，故说“以一部等”。

Vatthuvijjādīti ādi-saddena vijjāṭṭhānāni saṅgahitāni. Yathāsakaṃ kammakilesehi pajātattā nibbattattā pajā, sattanikāyo. Tassā pajāya. Sadevamanussāyāti vā iminā sammutidevaggahaṇaṃ tadavasiṭṭhamanussalokaggahaṇañca daṭṭhabbaṃ. Evaṃ bhāgaso lokaṃ gahetvā yojanaṃ dassetvā idāni abhāgaso lokaṃ gahetvā yojanaṃ dassetuṃ ‘‘apicetthā’’tiādi vuttaṃ. Lokavasena vuttāni ‘‘lokīyanti ettha kammakammaphalānī’’ti [Pg.239] katvā, pajāvasena ‘‘hetupaccayehi pajāyatī’’ti katvā. Sīlasampannataranti ettha paripuṇṇasampannatā adhippetā ‘‘sampannaṃ sālikedāra’’ntiādīsu (jā. 1.14.1) viya. Tenāha ‘‘adhikataranti attho’’ti. Paripuṇṇampi ‘‘adhikatara’’nti vattabbatamarahati. Sesesūti ‘‘samādhisampannatara’’ntiādīsu.

“基址学（vatthuvijjā）等”中的“等”字，包含了各种学问之处。因由各自的业与烦恼而生（pajātattā）、而有（nibbattattā），故称“众生”（pajā），即有情之类。对于那众生。或者，以“有天与人”（sadevamanussāya）一句，应理解为包含世俗天（sammutideva）以及其余的人世间。如此部分地解释了世间之后，现在为了不分部分地解释世间，而说“复次，于此……”等。从“世间”（loka）的角度说，是因“于此中，业与业果被毁坏（lokīyanti）”；从“众生”（pajā）的角度说，是因“由因与缘而生（pajāyati）”。“戒更圆满成就者”（sīlasampannatara），此处意指完全圆满的成就，如同“圆满的稻田”等例子。因此说“意思是更殊胜”。即使是完全圆满，也值得被称为“更殊胜”。其余如“定更圆满成就者”等也是如此。

Kāraṇantiādīsu kāraṇanti yuttiṃ. Atthanti aviparītatthaṃ. Vuḍḍhinti abhivuḍḍhinimittaṃ.

在“因”等词中，“因”（kāraṇa）是指理（yutti）。“义”（attha）是指不颠倒之义。“增长”（vuḍḍhi）是指增长之相。

Iminā vacanenāti imasmiṃ sutte anantaraṃ vuttavacanena. Na kevalaṃ imināva, suttantarampi ānetvā paṭibāhitabboti dassento ‘‘na me ācariyo atthī’’tiādimāha. Ettha yaṃ vattabbaṃ, taṃ sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya (dī. ni. aṭṭha. 3.162) vuttameva. Saranti karaṇe etaṃ paccattavacananti āha ‘‘sarantenā’’ti, saranti vā saraṇahetūti attho.

“以此语”（iminā vacanena）是指以此经中紧接着所说之语。为了表明不仅应以此（反驳），亦应引述其他经文来反驳，（义注）说：“我无师……”等。于此应说之义，已在《善吉祥光》(Sumaṅgalavilāsinī)即《长部义注》(Dīghanikāyaṭṭhakathā)（DN-a 3.162）中说过。“忆念”（saranti）：（义注）说“通过忆念”（sarantenā），是因“saranti”此处为作格（karaṇe）的个人语（paccattavacana）；或其义为：“忆念”（saranti）是忆念之因（saraṇahetu）。

Gāravasuttavaṇṇanā niṭṭhitā.

《恭敬经释义》终。

3. Brahmadevasuttavaṇṇanā

3. 梵天经释义

174. Ekakoti vivekaṭṭhitatāya nissaṭo. Gaṇasaṅgaṇikābhāvo tassānena dīpito, kilesasaṅgaṇikābhāvo pana ‘‘appamatto’’tiādīhi pakāsito. Pesitattoti nibbānaṃ pati pesitacitto. Sammadevāti ñāyeneva. So pana yadi āgamanato paṭṭhāya labbhati, vattabbameva natthi, atha paṭipadārambhato paṭṭhāya labbhati, evampi vaṭṭatevāti dassetuṃ ‘‘yathā vā tathā vā’’tiādi vuttaṃ. Aggamaggādhigamena asammohapaṭivedhassa sikhāppattattā maggadhammesu viya phaladhammesupi sātisayo asammohoti ‘‘sayaṃ abhiññā’’ti vuttanti āha ‘‘sāmaṃ jānitvā’’ti. Yathā jānanā panassa sacchikaraṇaṃ attapaccakkhakiriyāti ‘‘sacchikatvā’’ti vuttanti āha ‘‘paccakkhaṃ katvā’’ti. Tathā sacchikiriyā cassa vipassanāpaṭilābhoti ‘‘upasampajjā’’ti vuttanti āha ‘‘paṭilabhitvā’’ti. Etenāti ‘‘khīṇā jātī’’tiādivacanena.

174. “独一”指安住于远离的状态，此中说明了远离大众聚集；而“不放逸”等词则表明远离烦恼聚集。“心向”是指心已朝向涅槃。“如理”即是依于正理。至于此，若从初至即得，则无话可说；若从行道之始而得，亦可。为示此义，故说“或如是或如彼”等。以证得顶道而无痴之通达已达顶峰，故于道法中如于果法中，有超胜之无痴，是故说“自证知”，即是说“亲自了知”。又，此了知即是亲证之行，是故说“现证”，即是说“亲身实现”。又，此亲证即是获得观，是故说“具足”，即是说“获得”。此乃由‘生已尽’等语所说。

Jāti [Pg.240] khīṇāti ettha jātisīsena tabbikāravanto khandhā vuttā. Pubbeva khīṇattāti maggādhigamanato pageva atītabhāveneva khīṇattā. Tattha anāgatesu. Vāyāmābhāvatoti avijjamānattā. Anāgatabhāvasāmaññaṃ gahetvā lesena vuttaṃ. Na paccuppannā vijjamānattāti saṃkiliṭṭhā ca maggabhāvanāti siyāti vacanaseso. Yathā ajātaphalataruṇarukkhamūle chinne āyatiuppajjanārahāni phalāni chedanapaccayā anuppajjamānāni naṭṭhāni nāma honti, evameva bhāvanāya asati uppajjanārahā kilesā tappaccayā jāti ca maggabhāvanāya sati na uppajjamānā pahīnāti vuccantīti imamatthaṃ dasseti ‘‘maggassa panā’’tiādinā. Anuppādadhammataṃ āpajjanena ñāṇena khīṇarāgavasena.

“‘生已尽’，此处是指以生为首及其变化的诸蕴。‘先前已尽’是指在证得道之前，因已成过去而灭尽。对于未来的蕴，因其不存在，故无须努力。这是就未来状态的共相而作的简略之说。至于现在的蕴，因其存在且是杂染的，故有道之修习。[此为]省略之语。譬如未结果的幼树，若树根被砍断，未来本应生出的果实，因砍断之缘而不生，便被称为‘已毁’。同样，若无修习，本应生起的烦恼以及作为其因缘的生，因有道的修习而不生起，便被称为‘已断’。这个意思由‘然而对于道’等语句显示。此乃由贪已尽，以达不生法之智而断。

Soḷasakiccabhāvāyāti soḷasakiccatāya, soḷasavidhassa vā kiccassa bhāvāya uppādanāya. Pāḷiyaṃ sapadānanti sapadānacāro vutto bhāvanapuṃsakaniddesenāti āha ‘‘sapadānacāra’’nti. Anukkammāti anatikkamitvā. Āhutipiṇḍanti juhitabbapiṇḍaṃ, juhanavasena aggimhi pakkhipitabbapāyāsapiṇḍanti adhippāyo. Bhūtabalikammanti tathā pakkhipitvā balikammakaraṇaṃ. Haritupalittanti allagomayena kataparibhaṇḍaṃ. Vanamālaparikkhittanti manoharāhi vanapupphamālāhi parikkhittaṃ. Dhūmakaṭacchūti dhūmapānaṃ. Sīlagandhanti sīlaṃ paṭicca uppannakittigandhaṃ. Ghāyamānassāti upagataṃ gaṇhantassa.

“为成就十六种职责，即是为具备十六种职责，或为生起十六种职责。于圣典中，‘sapadānaṃ’（次第）一词，以中性词构词法解释为‘sapadānacāro’（次第行），故说‘次第行’。‘Anukkamma’（随次）意为不超越。‘Āhutipiṇḍa’（献食）指应供奉的食物，意即应以祭祀方式投入火中的乳粥饭团。‘Bhūtabalikamma’（献众生食）指像那样投入食物后进行的献食仪式。‘Haritupalitta’（绿涂）指用湿牛粪涂抹的器具。‘Vanamālaparikkhitta’（林华环绕）指被美丽林花之环所围绕。‘Dhūmakaṭacchu’（香匙）指吸烟。‘Sīlagandha’（戒香）指缘戒而生起的声誉之香。‘Ghāyamānassa’（嗅闻者）指前来领受者。

Imamhā ṭhānāti imasmā manussānaṃ vasanaṭṭhānā, mahāpathavitalatoti adhippāyo. Sabbaheṭṭhimoti brahmapārisajjānaṃ vāsabrahmalokamāha. Brahmapatho nāma cattāri kusalajjhānāni brahmalokamaggabhāvato. Jīvitapatho nāma jīvitapavattiupāyabhāvato. ‘‘Bhuñjatu bhavaṃ mahābrahmā’’ti vacanaṃ sandhāyāha ‘‘kiṃ jappasī’’tiādi. Tiṇabījānīti sālitaṇḍulādīni. Goyūsanti khīraṃ jigucchanto vadati. Ayampi attho ‘‘netādiso brahmabhakkho’’ti vadantena dīpitoti.

“‘从此住处’(Imamhā ṭhānā)指从此人类居住之处，意即从大地表面。‘最下方者’(Sabbaheṭṭhimo)是说梵众天所居住的梵天世界。‘梵道’(Brahmapatho)是指四善禅，因其是通往梵天世界之道。‘命道’(Jīvitapatho)是指维持生命延续的方法。针对‘尊者大梵天请享用’之语，而说‘你在念叨什么’等。‘草籽’(Tiṇabījāni)指稻米等。‘牛汁’(Goyūsaṃ)指牛奶，说话者带着厌恶而说。此义亦由说‘梵天之食非如是’者所示。

Atidevapattopi pañcakhandhūpadhīnaṃ atthitāya kilesūpadhiādīnaṃyeva virahitabhāvo gahito. Aññatra hi bhāvapaccayaṃ tadattho viññāyatīti āha ‘‘atidevabhāvaṃ patto’’ti. Yasmā brahmānopi devagatipariyāpannattā devā eva, tasmā vuttaṃ ‘‘atibrahmabhāvaṃ patto’’ti.

即使是“已达超天者”(atidevapattopi)，因其仍有五蕴之取，故此应理解为仅是离于烦恼等取的状态。又，因为即使没有表示状态的后缀，其义亦可知，故说“已达超天之境”(atidevabhāvaṃ patto)。由于梵天亦包含在天趣中，也是天人，是故说“已达超梵之境”(atibrahmabhāvaṃ patto)。

Attānaṃ [Pg.241] bhāvetvāti sīlādīhi guṇehi attānaṃ vaḍḍhetvā paribrūhitvā ṭhito.

“‘修习自身’(Attānaṃ bhāvetvā)是指以戒等功德增长自身、圆满培育自身而安住。

Puthujjanā tasā taṇhāmānadiṭṭhiparittāsavasena tāsanato. Khīṇāsavā thāvarā nāma sabbaso gatīsu sañcaraṇābhāvato. Tathā hi catunnaṃ saccānaṃ sabbaso adiṭṭhattā bhavadāyajjassa taṇhādāsabyassa bhāvato ekaccāsu gatīsu sañcaraṇasabhāvato sekkhā thāvarā na honti. Bhajamānāti bhajāpiyamānā. Thāvarapakkhameva bhajanti sabbaseṭṭhapakkhaṃ ekantapasaṭṭhaṃ bhajamānabhāvaṃ upādāya.

凡夫因由渴爱、慢、见而恐惧，故为“动摇者”(tasā)。漏尽者因完全不于诸趣中流转，故名“稳固者”(thāvarā)。确实，有学因未完全见四谛，因承受有之后嗣与渴爱之奴役，因有于某些趣中流转之自性，故非稳固者。“亲近”(Bhajamānā)即是被亲近。他们只亲近稳固的一方，即亲近那最殊胜、最妙的一方。

Pahīnakileso khīṇāsavo viseno. Sukhaṃ āyati sukhāyati, tassa kārakaṃ sukhāyatikaṃ.

已断烦恼、漏尽者，是“无军者”(viseno)。“导向安乐”(sukhāyati)即带来安乐，其作用者即是“能导向安乐者”(sukhāyatikaṃ)。

Brahmadevasuttavaṇṇanā niṭṭhitā.

《梵天经》释义终。

4. Bakabrahmasuttavaṇṇanā

4. 婆迦梵天经释义

175. ‘‘Sassato attā ca loko cā’’ti evaṃ pavattā diṭṭhi sassatadiṭṭhi. Saha kāyenāti saha tena brahmattabhāvena. Brahmaṭṭhānanti attano brahmavatthuṃ. Aniccaṃ ‘‘nicca’’nti vadati aniccatāya attano apaññāyamānattā. Thiranti daḷhaṃ, vināsābhāvato sārabhūtanti attho. Uppādavipariṇāmābhāvato sadā vijjamānaṃ. Kevalanti paripuṇṇaṃ. Tenāha ‘‘akhaṇḍa’’nti. Kevalanti vā jātiādīhi asammissaṃ, virahitanti adhippāyo. Uppādādīnaṃ abhāvato eva acavanadhammaṃ. Koci jāyanako…pe… upapajjanako vā natthi niccabhāvato ṭhānena saddhiṃ tannivāsīnaṃ. Niccabhāvañhi so paṭijānāti. Tisso jhānabhūmiyoti dutiyatatiyacatutthajjhānabhūmiyo. Catutthajjhānabhūmivisesā hi asaññasuddhāvāsāruppabhavā. Nibbānanti vā ettha iti-saddo ādiattho, na parisamāpanattho, tasmā ‘‘sabba’’nti iminā ‘‘asañña…pe… bhavā’’ti vuttaṃ saṅgaṇhāti. Paṭibāhatīti santaṃyeva samānaṃ ajānantova ‘‘natthī’’ti paṭikkhipati. Eke uttaravihāravāsino.

175. “‘我与世间是常’，如是生起的见解是常见。‘与身同在’(Saha kāyena)即与那梵天状态同在。‘梵处’(Brahmaṭṭhānaṃ)即自己的梵天事。将无常说为‘常’，是因其自身的无常不被了知。‘坚固’(Thiraṃ)意为牢固，因无毁灭，故为实质。因无生起与变异，故恒常存在。‘全’(Kevalaṃ)意为圆满，因此说‘无缺’。‘全’又意为不与生等混杂，意即‘远离’。因无生起等，故为‘不退法’(acavanadhammaṃ)。无有生者……乃至……往生者，因其住处与居民皆是常。他确实宣称是常。‘三禅地’即第二、第三、第四禅地。第四禅地的特别之处即无想有、净居有与无色有。‘涅槃’，于此，‘iti’（如是）一词表起始义，非终结义，故以‘一切’一词总括所说的‘无想……乃至……有’。‘遮止’(Paṭibāhati)意为，虽确实存在，却因不知而否定说‘没有’。有些是住于上等住处者。

Heṭṭhūpapattikoti [Pg.242] heṭṭhā bhūmīsu uppannaupapattiko. Idāni tamatthaṃ vivarituṃ ‘‘anuppanne’’tiādi vuttaṃ. Heṭṭhupapattikaṃ katvāti yathāṭhitabhūmito heṭṭhā tatiyajjhānabhūmiyaṃ upapattijhānaṃ katvā, na uparijhānassa viya patthanāmattanti adhippāyo. Paṭhamakāleti tasmiṃ bhave paṭhamakāle. Aññāsi āsannabhāvato. Ubhayanti taṃ taṃ attanā katakammañceva nibbattaṭṭhānañcāti ubhayaṃ. Pamussitvā nibbattiṃ anupadhārento.

“下生者”(Heṭṭhūpapattiko)即是在下方地界中已生之投生者。现在为阐明其义，而说“未生”等。“作成下生”(Heṭṭhupapattikaṃ katvā)即是从所住地界之下，于第三禅地作成投生禅，意即不像对上层禅那样仅是希求。“初时”(Paṭhamakāle)即于彼有之初时。因邻近而了知。“两者”(Ubhayanti)即自己所造之业与所生之处此二者。遗忘，不思惟其生起。

Avijjāya gatoti avijjāya saha pavatto. Sahayoge hi idaṃ karaṇavacanaṃ. Tenāha ‘‘samannāgato’’ti. Aññāṇīti avidvā. Paññācakkhuvirahato andhībhūto, andhabhāvaṃ āpannoti attho. Anāgate saddo hotāyaṃ ‘‘vakkhatī’’ti yatrasaddapayogena, attho pana vattamānakāliko. Tenāha ‘‘bhaṇatī’’ti. Tenāha ‘‘yatrā’’tiādi.

“‘与无明同行’(Avijjāya gato)即与无明一同发生。此处的工具格实为‘共同’之义。因此说‘具足’。‘无智者’(Aññāṇī)即无知者。因无慧眼而盲，意即已陷入盲目状态。‘将说’(vakkhati)一词是未来时，但因使用了‘yatra’（何处）一词，其义则为现在时。因此说‘说’(bhaṇati)。因此说‘在何处’等。

Maggacoroti maggaparibundhakacoro. Santajjiyamānoti ‘‘avijjāgato vata, bho, bako brahmā’’tiādinā santajjiyamāno. Satiṃ labhitvāti teneva santajjanena yoniso ummujjitvā purimajātivisayaṃ satiṃ labhitvā. Nippīḷitukāmoti ghaṃsetukāmo dosaṃ dassetukāmo ‘‘idaṃ passa yāvañca te aparaddha’’nti. Puññakammāti puññakārino. Vedehi ñāṇehi gatattā pavattattā. Antimā brahmupapattīti sabbapacchimā brahmabhāvappatti. Asmābhijappantīti asme abhijappanti. Āyuvaṇṇādivasena brūhitaguṇattā brahmā. Aññehi mahantā brahmā mahābrahmā. Abhibhūti taṃ brahmalokaṃ jeṭṭhakabhāvena abhibhavitvā ṭhito. Anabhibhūtoti aññehi na abhibhūto. Aññadatthūti ekaṃsavacanametaṃ. Dassanavasena daso, sabbaṃ passatīti adhippāyo. Vasavattīti sabbajanaṃ vase vatteti. Issaroti loke issaro. Kattā nimmātāti lokassa kattā nimmātā. Seṭṭho sajitāti ayaṃ lokassa uttamo saṃvibhajitā ca. Vasī pitā bhūtabhabyānanti āciṇṇavasittā vasī, ayaṃ pitā bhūtānaṃ nibbattānaṃ bhabyānaṃ sambhavesīnanti patthenti vikatthenti pihenti mānenti.

道贼，指阻碍道之贼。受恐吓者，指被“唉呀，婆迦梵天已入无明”等话语所恐吓。得念，指因此恐吓而如理现起，获得对前生的忆念。欲压制，指想要压制、显示其过失，说“看你犯了多大的错”。福业，指造福业者。因智慧而通达、现起。最后梵天生，指最后一次生为梵天。向我祈求，指向我们祈求。因寿命、形色等功德增长而为梵天。比其他梵天更伟大者为大梵天。胜伏，指以最长者身份胜伏该梵天界而住。不被胜伏，指不被他人胜伏。确实，此为决定说。以见为“见者”，意为能见一切。自在主，指使一切众生随己意而转。自在，指世间之主宰。造作者、化作者，指世界之造作者、化作者。最胜者、创造者，指此为世界之最上者与分配者。自在者、已生与当生者之父：因串习自在而为“自在者”；此为已生者之父，亦为当生者所希求、夸耀、渴慕、尊敬者。

Etanti [Pg.243] viparītasaññāvasena ‘‘idaṃ niccaṃ idaṃ dhuvaṃ idaṃ sassata’’ntiādinā vuttaṃ etaṃ appaṃ parittakanti taṃ bhagavā paricchinditvā dasseti. Taṃ pana ‘‘ekasmiṃ kosalake tilavāhe vassasate vassasate ekekatiluddhāre kayiramāne tilāni parikkhayaṃ gacchanti, na tveva abbude āyū’’ti evaṃ vutto abbudo, taṃvasena vīsatiguṇaṃ nirabbudo, tesaṃ nirabbudānaṃ vasena nirabbudasatasahassaṃ. Ayamettha saṅkhepo, vitthārato pana padume āyuno vassagaṇanā imasmiṃyeva saṃyutte parato āgamissati. Anantadassīti anantassa ñeyyassa anavasesato dassī. Vatasīlavattanti samādānavasena vatabhūtaṃ cārittasīlavasena samāciṇṇattā sīlavattaṃ. Taṃ pana ekamevāti āha ‘‘sīlamevā’’ti.

“此”，指因颠倒想而说“此是常，此是恒，此是永”等。世尊限定并开示其为少量、微少。至于此，如所说之阿浮陀(abbuda)劫：“于一憍萨罗(Kosala)车之芝麻中，每百年取一粒，芝麻犹有尽时，然一阿浮陀劫之寿尚未尽。”其二十倍为一尼拉浮陀(nirabbuda)劫，十万尼拉浮陀劫。此处为纲要，详说莲华劫中寿数之年数，将于此相应部后文出现。见无边者，指无遗地见到无边所知者。戒行，指因受持而为誓愿，因行持之戒而实践，故为戒行。但那只是一，故说“唯戒而已”。

Apāyesīti ettha yadā so pipāsite manusse pānīyaṃ pāyesi, taṃ samudāgamato paṭṭhāya dassetuṃ ‘‘tatrā’’tiādi āraddhaṃ. Pubbeti purimajātiyaṃ. Esa brahmā ‘‘jarāmaraṇassa antaṃ karissāmī’’ti ajjhāsayavasena jhānaṃ nibbattetvā brahmaloke nibbatti, so tattha nibbānasaññī ahosi. Jhānaratiyā vītināmetīti tadā tassā kiriyāya avicchedato pavattiṃ upādāya vattamānapayogo. Rattandhakāre purato purato gacchantassa sakaṭassa anussaraṇavasena gacchantānaṃ sakaṭānaṃ nivattanaṃ hotīti ‘‘sabbasakaṭāni tatheva nivattitvā’’ti vuttaṃ.

“令饮”，此处为显示当他令口渴之人饮水时，从其生起开始，故说“于彼”等。“往昔”，指前生。此梵天因“我将终结老死”之意向，修习禅定而生于梵天界，于彼处得涅槃想。“以禅悦度日”，此处因当时其行为不间断地持续，故使用现在时态。如于黑夜中，诸车随前行之车而转回，故说“所有车辆皆如是转回”。

Kammasajjāti yuddhasajjā. Vilopanti viluttabhaṇḍaṃ. Eṇikūlasminti ettha ‘‘panihatāya niccagaṅgāya nāma’’nti keci. ‘‘Eṇimigabahulatāya so gaṅgāya tīrappadeso eṇikūlanti vutta’’nti apare. Gaṅgeyyakoti gaṅgāsannivāsī.

备战，指准备战斗。掠夺物，指被掠夺之物。于“鹿岸”(Eṇikūla)，有人说：“其名为恒静之恒河。”另有人说：“因彼恒河岸边多鹿，故名鹿岸。”恒河人，指居住于恒河附近者。

Baddhacaroti paṭibaddhacariyo. Tenāha ‘‘antevāsiko’’ti. Yasmā buddho sabbaññū, tasmā aññāsi, idha mayhaṃ pamuṭṭhañca sabbaṃ jānāsīti adhippāyo. Sabbaṃ brahmalokaṃ obhāsayanto sabbampimaṃ brahmalokaṃ bhagavā obhāsaṃ abhibhavitvā anaññasādhāraṇaṃ attano obhāsaṃ obhāsento tiṭṭhati.

随行者，指随从。因此说“弟子”。此中意为：“因佛陀为一切知者，故彼了知，我于此所遗忘之一切，彼皆了知。”世尊照耀整个梵天界，以自身无与伦比之光，胜过此梵天界之一切光明，照耀而住。

Bakabrahmasuttavaṇṇanā niṭṭhitā.

《婆迦梵天经》释义终。

5. Aññatarabrahmasuttavaṇṇanā

5. 某梵天经释义

176. Tejokasiṇaparikammaṃ [Pg.244] katvāti ‘‘tejokasiṇaparikammajjhānaṃ samāpajjissāmī’’ti cittuppādo evettha tejokasiṇaparikammaṃ. Na hi buddhānaṃ aññesaṃ viya tattha jhānasamāpajjanena parikammapapañco atthi sabbattheva ciṇṇavasībhāvassa paramukkaṃsabhāvappattattā. Tassa kira brahmuno ‘‘yathāhaṃ evaṃ mahānubhāvo añño natthī’’ti laddhi, yaṃ sandhāya vuttaṃ – ‘‘natthi so samaṇo vā brāhmaṇo vā, yo idha āgaccheyyā’’ti. Bhagavā tassa taṃ laddhiṃ vissajjetuṃ tejodhātuṃ samāpajjitvā tassa upari ākāse nisīdi. Tena vuttaṃ ‘‘tejodhātuṃ…pe… tathāgataṃ disvā’’ti. Aṭṭhivedhaṃ viyaṃ vijjhitabbo aṭṭhivedhī, yathā aṭṭhiṃ vijjhitvā aṭṭhimiñjaṃ āhacca tiṭṭhati, evaṃ vijjhitabboti attho. Ayaṃ pana aṭṭhivedhī viya aṭṭhivedhī, yathā so laddhiṃ vissajjeti, evaṃ paṭipajjitabboti attho. Sesānanti mahākassapamahākappinaanuruddhattherānaṃ.

176. 作火遍预备业，此处即是“我将入火遍禅”之心念生起，此即火遍预备业。诸佛不像他人，于入禅时有预备业之繁琐，因其于一切处皆已达纯熟自在之最胜境地。据说，彼梵天有此邪见：“无有如我具大威力者。”针对此而说：“无有沙门或婆罗门能来此处。”世尊为令其舍弃此邪见，入火界定，坐于其上空。因此说“见火界……如来”。如穿骨者，应被穿透，为穿骨者；犹如穿骨而至骨髓，此即“应被穿透”之义。此亦如穿骨者，为穿骨者；犹如令彼舍弃邪见，此即“应如是行”之义。其余者，指大迦叶、摩诃劫宾那(Mahākappina)、阿那律诸长老。

Aññabrahmasarīravimānālaṅkārādīnaṃ pabhāti brahmānaṃ sarīrappabhā vimānappabhā alaṅkāravatthādīnaṃ pabhāti imasmiṃ brahmaloke imā sabbā pabhā attano pabhassarabhāvena abhibhavantaṃ. Natthi me sāti idāni me sā diṭṭhi natthi, ‘‘natthi so samaṇo vā brāhmaṇo vā, yo idha āgaccheyyā’’ti ayaṃ laddhi natthi. Tenāha ‘‘tatrāssa…pe… pahīnā’’ti. Etthāti etasmiṃ samāgame. Yathā tassa brahmuno sabbaso diṭṭhigataṃ vimuccati dhammacakkhu uppajjati, evaṃ mahantaṃ dhammadesanaṃ desesi.

其他梵天之身、宫殿、饰物等之光，即梵天之身光、宫殿光、饰物衣等之光。于此梵天界中，以自身之光辉胜伏此一切光明。“我无彼见”，即如今我已无彼见，“无有沙门或婆罗门能来此处”之邪见已无。因此说“于彼……已断”。“于此”，指于此集会中。（世尊）开示大法，令彼梵天完全解脱邪见，生起法眼。

‘‘Ajjāpi te, āvuso’’tiādinā vuttena tattakeneva. Sarūpena vuttāti paṭhamena pādena catasso, dutiyena ekanti evaṃ pañca abhiññā sarūpena vuttā. Kasmā ettha dibbasotaṃ nāgatanti? Āha ‘‘tāsaṃ vasena āgatamevā’’ti. Yena imā lokuttarā abhiññā adhigatā, na tassa dibbasotasampādanaṃ bhāriyaṃ paṭipakkhavigamena sukheneva ijjhanato.

仅凭“贤友，即使今日……”等所说。以自相说，指以第一句说四种，以第二句说一种，如是五神通以其自相被宣说。为何此处未提及天耳通？答曰：“已含摄于彼等之中。”因已证得此等出世间神通者，成就天耳通并非难事，以对治已除，易得成就故。

Aññatarabrahmasuttavaṇṇanā niṭṭhitā.

《某梵天经》释义终。

6. Brahmalokasuttavaṇṇanā

6. 梵天界经释义

177. Paccekaṃ [Pg.245] dvārabāhanti paccekaṃ dvārabāhaṃ. Pacceka-saddo cettha āvuttivasena veditabbo; ‘‘paccekaṃ pacceka’’nti āha ‘‘ekeko ekeka’’nti. Tesu hi eko paccekabrahmā gandhakuṭiyā ekadvārabāhaṃ nissāya ṭhito, aparo aññaṃ. Paccekabrahmāti ca ekacārī brahmā, na parisacārī brahmāti attho. Samiddhi nāma sagge sukhupakaraṇehi, brahmānañca jhānaṃ sukhupakaraṇanti jhānasukhena samiddhoti. Sampattiyā vepullappattatā brahmānañca abhiññāguṇehi vepullappattīti āha ‘‘phītoti abhiññāpupphehi supupphito’’ti. Asahantoti nasahanto narocento.

177. 各于门柱，即各于一门柱。此处“各”字应理解为重复之义；“各各”，即“一各一”。于彼等中，一独觉梵天(paccekabrahmā)依于香孤邸(gandhakuṭi)之一门柱而立，另一则依于另一门柱。独觉梵天，意为独行之梵天，非众行之梵天。成就(samiddhi)，指于天界中由乐具而成就，梵天之禅定亦为乐具，故由禅乐而成就。因成就而达广大，梵天亦由神通功德而达广大，故说“丰裕”(phīta)，即“以神通之花盛开”。不忍，即不忍受、不喜乐。

Satapadanti satasaddo. Rūpavasenāti rūpasaddavasena, rūpasaddena saddhinti attho. Tathā pantivasenāti etthāpi. Ekacceti eke migārī, tesaṃ byagghīnisārūpakānaṃ pañcasatānīti attho. ‘‘Kassa aññassa upaṭṭhānaṃ gamissāmī’’ti vimānasampattiyaṃ vimhayakkhiko ahaṅkāravasena vadati. Raṇanti nindanti etehīti raṇā, dosā. Virodhipaccayasannipāte vikāruppatti ruppanaṃ rūpassa pavedhananti āha ‘‘sītādīhi ca niccaṃ pavedhita’’nti. Sumedho sundarapañño so satthā rūpe na ramati, kiṃ pana mandapañño rūpe saraṇañca pavedhitañca apassanto ramasīti adhippāyo.

“百足”(Satapadaṃ)即“百”(sata)一词。“以色为原因”(Rūpavasena)是指以“色”(rūpa)一词为原因，意思是与“色”一词相应。同样，“以行为原因”(pantivasena)也是如此。“某些”(Ekacce)是指一些猎鹿人(migārī)，意思是五百个像母老虎一样的（猎鹿人）。“我将去侍奉谁”这句话，是因对天宫的成就感到惊讶的夜叉(yakkha)以我慢心而说。“斗诤”(Raṇa)是指因此而受谴责，即是过失(dosā)。当敌对的因缘聚合时，变化生起，色法的毁坏与动摇，即是说“恒常被寒冷等所动摇”。善慧(Sumedho)，即具有美好智慧的导师，他不耽乐于色，更何况智慧低劣者看不到色的庇护与动摇，反而耽乐于它呢？此即其意。

Brahmalokasuttavaṇṇanā niṭṭhitā.

梵天界经释义终。

7. Kokālikasuttavaṇṇanā

7. 果嘎里咖经释义

178. Pamāṇakarānaṃ rāgādīnaṃ abhāvato khīṇāsavo rāgādivasena na sakkā imaṃ pamātunti appameyyo, appameyyāni vā cattāri ariyasaccāni vijjhitvā ṭhitattā pamitaṃ pameyyaṃ tassa kato parimeyyo natthi. Tenāha ‘‘khīṇāsavo…pe… dīpetī’’ti. Tanti khīṇāsavaṃ. Pametuṃ randhagavesī hutvā vajjato paricchindituṃ. Yathāsabhāvato tassa minane nihīnapaññatāya avakujjapaññaṃ.

178. 漏尽者因无贪等量度，故不能以贪等来衡量，是为无量；或因已彻见四圣谛而住，对已量、可量者，彼亦无有可衡量。是故说：“漏尽者……乃至……阐明”。“彼”(Taṃ)即指漏尽者。“衡量”(Pametuṃ)即是成为过失的寻求者，欲从过失来限定。就其自性而言，以低劣的智慧去衡量，是颠倒的智慧。

Kokālikasuttavaṇṇanā niṭṭhitā.

果嘎里咖经释义终。

8. Katamodakatissasuttavaṇṇanā

8. 迦多摩达迦帝须经释义

179. Kiṃ [Pg.246] kusalagavesitāya ‘‘kiṃ kusalaṃ akusala’’ntiādinā kinti suṇāti etāyāti kissa vā vuccati paññā.

179. 因寻求善法，以“何为善？何为不善？”等方式，以此（智慧）了知，故称为慧。

Katamodakatissasuttavaṇṇanā niṭṭhitā.

迦多摩达迦帝须经释义终。

9. Turūbrahmasuttavaṇṇanā

9. 杜鲁梵天经释义

180. Ābādho etassa atthīti ābādhiko. Anantarasutteti anāgatānantare sutte. Varākoti anuggahavacanameva, na nippariyāyena vuttavacanaṃ. Piyasīlāti iminā etasmiṃ atthe niruttinayena ‘‘pesalā’’ti padasiddhīti dasseti. Kabarakkhīnīti byādhibalena paribhinnavaṇṇatāya kabarabhūtāni akkhīni. Yattakanti yaṃ tvaṃ bhagavato vacanaṃ aññathā karosi, tattakaṃ tayā aparaddhaṃ, tassa pamāṇaṃ natthīti attho. Yasmā anāgāmino nāma kāmacchandabyāpādā pahīnā honti, tvañca diṭṭho kāmacchandabyāpādavasena idhāgato, tasmā yāva te idaṃ aparaddhanti ayamevettha attho daṭṭhabbo.

180. “有病者”(ābādhiko)是指他有疾病。“在紧随的经中”(Anantarasutte)是指在未来紧随的经中。“可怜”(Varāko)只是怜悯之词，并非定说。以“喜爱戒者”(piyasīlā)一词，依词源学理，显示了“善美的”(pesalā)一词在此成立。“杂色眼”(Kabarakkhīnī)是指因疾病之力，颜色败坏而成为杂色的眼睛。“有多少”(Yattakaṃ)之意为：你歪曲世尊之言有多少，你所犯的过失就有多大，其量不可测。因为不还者(anāgāmino)已断除欲贪(kāmacchanda)与瞋恚(byāpāda)，而你却被视为因欲贪与瞋恚而来此，是故你所犯的过失就有这么大，此义当知。

Adiṭṭhippattoti appattadiṭṭhinimitto. Gilaviso viya visaṃ gilitvā ṭhito viya. Kuṭhārisadisā mūlapacchindanaṭṭhena. Uttamattheti arahatte. Khīṇāsavoti vadati sunakkhatto viya acelaṃ korakkhattiyaṃ. Yo aggasāvako viya pasaṃsitabbo khīṇāsavo, taṃ ‘‘dussīlo aya’’nti yo vā vadati. Samakova vipākoti pasaṃsiyanindā vijjamānaguṇaparidhaṃsanavasena pavattā yāva mahāsāvajjatāya kaṭukataravipākā, tāva nindiyapasaṃsāpi mahāsāvajjatāya samavipākā tattha avijjamānaguṇasamāropanena attano paresaṃ micchāpaṭipattihetubhāvato pasaṃsiyena tassa samabhāvakaraṇato ca. Lokepi hi ayaṃ pure samaṇagārayho hoti, pageva duppaṭipannaduppaṭipannoti samaṃ karontīti.

“未得见”(Adiṭṭhippatto)是指未获得见的征相。“如吞毒者”(Gilaviso viya)犹如吞下毒药而站立。“如斧”(Kuṭhārisadisā)是因有断绝根本之义。“于最上义”(Uttamatthe)即于阿罗汉果。“说漏尽者”(Khīṇāsavoti vadati)犹如善星(Sunakkhatta)对无衣者果拉刹帝利(Korakkhattiya)所说。应受赞叹的漏尽者，犹如上首弟子，若有人说“此人是恶戒者”，（其果报）与（赞叹恶戒者）“有同等的果报”(samakova vipāko)。诽谤应受赞叹者，因其毁坏实有功德，过失极大，果报极苦；同样，赞叹应受谴责者，亦因过失极大而有同等果报，因为这是将不实的功德强加于彼，成为自己与他人邪行的原因，并且将他与应受赞叹者等同看待。在世间，此人先前即应受沙门呵责，更何况是（将）邪行者与（非邪行者）等同看待。

Sakenāti attano sāpateyyena. Ayaṃ appamattako aparādho diṭṭhadhammikattā sappatikārattā ca tassa. Ayaṃ mahantataro kali katūpacitassa samparāyikattā appatikārattā ca.

“以自己的”(Sakena)是指以自己的财物。此过失轻微，因其是现世的且可补救。彼已造作积集的罪业是更大的过失，因其是来世的且不可补救。

‘‘Nirabbudo’’ti [Pg.247] gaṇanāviseso ekoti āha ‘‘nirabbudagaṇanāyā’’ti, satasahassaṃ nirabbudānanti attho. Nirabbudaparigaṇanaṃ pana heṭṭhā vuttameva. Yamariyagarahī nirayaṃ upetīti ettha yathāvuttaṃ āyuppamāṇaṃ pākatikena ariyūpavādinā vuttanti veditabbaṃ. ‘‘Aggasāvakānaṃ pana guṇamahantatāya tatopi ativiya mahantatarā evā’’ti vadanti.

“尼罗部陀”(Nirabbuda)是一种特殊的计数，有人说“以尼罗部陀计”，意思是十万个尼罗部陀。关于尼罗部陀的计算，下面已经说过。此处“诽谤圣者者堕入地狱”所说的寿命长度，当知是对一般的圣者诽谤者所说。他们说：“然而，因上首弟子们的功德伟大，（诽谤他们的果报）比那还要长久得多得多”。

Turūbrahmasuttavaṇṇanā niṭṭhitā.

杜鲁梵天经释义终。

10. Kokālikasuttavaṇṇanā

10. 果嘎里咖经释义

181. Dve kokālikanāmakā bhikkhū, tato idha adhippetaṃ niddhāretvā dassetuṃ – ‘‘ko ayaṃ kokāliko’’ti? Pucchā. Suttassa aṭṭhuppattiṃ dassetuṃ – ‘‘kasmā ca upasaṅkamī’’ti? Pucchā. Ayaṃ kirātiādi yathākkamaṃ tāsaṃ vissajjanaṃ. Vivekavāsaṃ vasitukāmattā appicchatāya ca mā kassaci…pe… vasiṃsu.

181. 有两位名为果嘎里咖(Kokālika)的比丘。为了在此确定并显示所指何人，故问：“此果嘎里咖是谁？”为了说明此经的缘起，故问：“他为何前来？”“据说此人……”等，是依次对这些问题的解答。因欲过远离生活及少欲，（心想）不要让任何人……（知道），他们住了下来。

Pakkamissantīti āghātaṃ uppādesi attano icchāvighātanato. Therā bhikkhusaṅghassa niyyādayiṃsu payuttavācāya akatattā therehi ca adīpitattā. Pubbepi…pe… maññeti iminā therānaṃ kohaññe ṭhitabhāvaṃ āsaṅkati avaṇe vaṇaṃ passanto viya, suddhe ādāsatale lekhaṃ uṭṭhāpento viya ca.

（因长老们）“将要离去”，他因自己的意愿受阻而生起嗔恨。长老们将（此事）交予比丘僧团，但因长老们未用适当言语，也未作说明，（他便）以“先前……”等（言语）认为，怀疑长老们住于欺诈，犹如在无创处见创，又如在清净的镜面上画线。

Aparajjhitvāti bhagavato sammukhā ‘‘pāpabhikkhū jātā’’ti vatvā. Āha ‘‘saddhāya ākaro pasādāvaho’’ti. Pavattasaddhāyiko vāti atthoti āha ‘‘saddhātabbavacano’’ti.

“得罪之后”(Aparajjhitvā)是指在世尊面前说了“已生起恶比丘”。经中说“是信心的来源，能带来净信”。“已生起信心者”(Pavattasaddhāyiko)之义，是说“其言语应被相信”。

Pīḷakā nāma bāhirato paṭṭhāya aṭṭhiṃ bhindati, imā pana paṭhamaṃyeva aṭṭhiṃ bhinditvā uggatā. Taruṇabeluvamattiyoti taruṇabillaphalamattiyo. Visagilitoti khittapaharaṇo. Tañca baḷisaṃ visasamaññā loke. ‘‘Ārakkhadevatānaṃ sutvā’’ti padaṃ ānetvā sambandho.

所谓的“脓疱”(pīḷakā)是从外部开始破坏骨头，但这些（脓疱）则是先破坏骨头而后生起。“如嫩木瓜果大小”(Taruṇabeluvamattiyo)是指如嫩毗罗果(billaphala)的大小。“吞毒”(Visagilito)是指被投掷的武器（击中）。世间将此钩(baḷisaṃ)称为“毒”(visa)。应引入“听闻守护天神后”一词来连接（上下文）。

Magadharaṭṭhe [Pg.248] saṃvohārato māgadhako patto, tena. Tilasakaṭaṃ tilavāhāeti vutto. Paccitabbaṭṭhānassāti nirayadukkhena paccitabbapadesassa. Etaṃ ‘‘abbudo’’ti nāmaṃ.

在摩揭陀(Magadha)国，依其用语，（此量器）称为摩揭陀量(māgadhako patto)。“一车芝麻”(Tilasakaṭaṃ)即是说一“瓦诃”(vāha)的芝麻。“应受报处”(Paccitabbaṭṭhānassa)是指应受地狱之苦的地方。这名为“阿浮陀”(Abbuda)。

Vassagaṇanāti ekato paṭṭhāya dasaguṇitaṃ abbudaāyumhi, tato paraṃ vīsatiguṇaṃ nirabbudādīsu vassagaṇanā veditabbā. Sabbatthāti ababādīsu padumapariyosānesu sabbesu nirayesu. Eseva nayoti heṭṭhimato uparimassa uparimassa vīsatiguṇataṃ atidisati.

“年数计算”(Vassagaṇanā)：在阿浮陀(Abbuda)地狱的寿命中，从一开始乘以十倍；其后，在尼罗部陀(Nirabbuda)等地狱，当知年数计算是乘以二十倍。“在一切处”(Sabbatthā)是指在从阿婆婆(Ababa)地狱到钵昙摩(Paduma)地狱结束的一切地狱中。“此即是理”(Eseva nayo)是指类推其下层至上层，上层的（寿命）是（下层的）二十倍。

Kokālikasuttavaṇṇanā niṭṭhitā.

果嘎里咖经释义终。

Paṭhamavaggavaṇṇanā niṭṭhitā.

第一品释义终。

2. Dutiyavaggo

2. 第二品

1. Sanaṅkumārasuttavaṇṇanā

1. 常童子经释义

182. Porāṇakattāti nibbattitvā cirakālattā. Jātattā jano, taṃ ito janeto, tasmiṃ. Khattiyo seṭṭho lokamariyādaparipālanādinā sammāpaṭipattiyaṃ sattānaṃ niyojanena bahukārattā. So hi pare tathā paṭipādento sayampi tattha patiṭṭhitoyeva hotīti seṭṭho vutto. Paṭipakkhavijjhanaṭṭhena pubbenivāsādīnaṃ viditakaraṇaṭṭhena vijjāti. Saddhāhirottappabāhusaccavīriyasatipaññāti ime satta saddhammā. Caranti agatapubbaṃ disaṃ etehīti caraṇāni, sīlādayo pannarasa dhammā.

182. “因古老”(Porāṇakattā)是指产生后过了很久。因已生(jāta)故为“人”(jano)，于此人中。“刹帝利为最胜”(Khattiyo seṭṭho)，因其守护世间规范等，令有情行于正行，多所助益。彼如此引导他人，自身亦安住于此，故说为最胜。因有穿破对敌之义，及了知宿命等之义，故为“明”(vijjā)。信、惭、愧、多闻、精进、念、慧，此为七种正法。因此而行于未曾去过的方向，故为“行”(caraṇa)，即戒等十五法。

Sanaṅkumārasuttavaṇṇanā niṭṭhitā.

常童子经释义终。

2. Devadattasuttavaṇṇanā

2. 提婆达多经释义

183. Appaññatte eva sikkhāpade chejjagāmikammassa katattā saliṅgeneva ca ṭhitattā ‘‘devadatto sāsanato pakkanto’’ti na vattabboti acirapakkanteti ettha ‘‘sāsanato pakkante’’ti avatvā ‘‘veḷuvanato [Pg.249] gayāsīsaṃ gate’’ti vuttaṃ. Pakatatto hi bhikkhusaṅghaṃ bhindeyya, na apakatattoti. Vaḷavāyāti vaḷavāya kucchiyaṃ jātaṃ.

183. 在尚未制订学处时，由于提婆达多已造作导致被驱逐的行为，且仍保持其比丘相，故不应说“提婆达多已离开教法”。因此，此处未说“离开教法”，而说“从竹林去了象头山”。因为只有正式比丘才能破坏僧团，非正式比丘则不能。所谓“母马所生”，是指从母马腹中所生。

Devadattasuttavaṇṇanā niṭṭhitā.

提婆达多经释义终。

3. Andhakavindasuttavaṇṇanā

3. 安达咖文达经释义

184. Janatanti janānaṃ samūhaṃ, janasañcaraṇaṭṭhānanti attho. Manussānaṃ anupacāreti yattake kasanādikiccaṃ karontānaṃ sañcāro hoti, ettakaṃ atikkamitvā anupacāre. Saṃyojanavippamokkhāti saṃyojanavimokkhahetu. Vivekaratiṃ pavivekasukhajjhānaṃ alabhanto. Cittānurakkhaṇatthanti pubbe maṃ manussā ‘‘araññavāsena pavivitto asaṃsaṭṭho āraddhavīriyo’’ti maññiṃsu, idāni gāmante vasantaṃ disvā gaṇasaṅgaṇikāya nivuṭṭhoti appasādaṃ āpajjissanti. Yadipi me idha abhirati natthi, evaṃ santepi idheva vasissāmīti vikkhittacittena hutvā na vasitabbaṃ, ko attho cittavasaṃ gantvāti adhippāyo. Satipaṭṭhānaparāyaṇoti satipaṭṭhānabhāvanārato. Evaṃ hissa gaṇavāsopi pāsaṃso vivekavāsena vinā samaṇakiccassa asijjhanato.

184. 人众是指人们的聚集，意思是人们往来的地方。不近人处是指超越了人们从事耕作等活动的往来范围。解脱结缚是指解脱结缚之因。不得远离之乐是指没有获得由远离所生之乐的禅定。守护心念之义是：先前人们认为我“住在森林里，远离人群，精进修行”，现在看到我住在村边，会生起不悦，认为“这个人已经沉溺于群体交往”。即使我在这里没有乐趣，也不应该因为心烦意乱就不住在这里，听任心意摆布又有什么意义呢？此为其意。专修念处是指乐于修习念处的人。这样，他居住在人群中也值得赞赏，因为（他明白）若无独处，沙门的修行便无法成就。

Vaṭṭabhayato pamutto ajjhāsayavasenāti adhippāyo.

摆脱了轮回的恐惧，是出于其意向的意思。

Nisīdi tattha bhikkhūti iminā sattūpaladdhiyā anissitattā yathāruciyā tesaṃ nisajjaṃ dasseti. Tenāha ‘‘iminā’’tiādi.

“比丘在那里坐下”，此句显示他们不依于众生之见，而能按照自己的意愿坐下。因此说“以此”等等。

Iminā ca iminā ca ākārena jātanti na anussavadassanametaṃ, na anussavaggahaṇaṃ. Takkahetu nayahetu vā na vadāmīti yojanā. Piṭakaṃ gantho sampadīyati etassāti piṭakasampadānaṃ, ganthassa uggaṇhanato tena piṭakassa uggaṇhanakabhāvena, kenaci ganthānusārena evaṃ na vadāmīti attho. Brahmassa seṭṭhassa dhammassa cariyaṃ vācasikaṃ pavattatīti brahmacariyaṃ, dhammadesanā. Bhāvitena maraṇassa sabbaso bhāgena vippahānena maraṇapariccāgīnaṃ. Te ca khīṇajātikāti āha ‘‘khīṇāsavāna’’nti.

“以此以此方式而生”，这不是依于传闻之见，也非依于传闻之取。我不因推理或方法而说，这是其句义。‘典籍由此传承’，故称‘圣典传承’；因学习典籍之故，我并非依据任何典籍而说，此为其义。最胜之法的言语实践，称为‘梵行’，即说法。通过修习，完全舍弃了死亡的各个部分，（他们是）舍弃死亡者。他们是已断尽再生者，因此（佛陀）说‘诸漏尽者’。

Dasadhā [Pg.250] dasāti dasakkhattuṃ dasa. Aññanti pañcasatādhikasahassato aññaṃ. Puññabhāginoti vivaṭṭanissitapuññassa bhāgino tassā desanāya ettakā sattā jātāti gaṇetuṃ ahaṃ na sakkomīti dasseti. Brahmadhammadesananti brahmunā vuttaṃ āha.

十种十次即十个十。此外，是指超过一千五百之数。有福分者，即与导向解脱之福有分者；（佛陀）开示道：“对于此教说，有多少众生（获益）而生，我无法计算。”梵法说，是指梵天所说。

Andhakavindasuttavaṇṇanā niṭṭhitā.

安达咖文达经释义终。

4. Aruṇavatīsuttavaṇṇanā

4. 阿卢那瓦底经释义

185. Abhibhū sambhavoti tesaṃ dvinnaṃ mahātherānaṃ nāmāni. Tesaṃ vibhāgaṃ dassetuṃ ‘‘tesū’’tiādi vuttaṃ. Ete dve tassa bhagavato aggasāvakāti dasseti. Avajjhāyantīti heṭṭhā katvā cintenti. Khiyyanti taṃ lāmakato cintetabbataṃ pāpenti pāpakataṃ karonti. Vitthārayantāti tameva lāmakato cintetabbataṃ vepullaṃ pāpentā. Sabbe pāsaṇḍā attano attano samaye siddhante sabbe devamanussā attano attano samaye paṭilābhe paṭiladdhaatthe purisakāraṃ vaṇṇayantīti yojanā.

185. 阿毗浮(Abhibhū)和三婆(Sambhava)是那两位大长老的名字。为了说明他们的区别，所以说了“于彼”等。这表明这两人是那位世尊的上首弟子。轻视是指轻蔑地思量。毁谤是指将应被视为低劣的事物，使其被视为恶劣，从而造作恶行。广说是指把那应该思量为低劣的事物加以扩展。一切外道都在各自的时代宣扬自己的理论，一切天人都在各自的时代称赞自己努力所得的利益，这是其句义。

Ārambhavīriyanti maccusenāsaṅkhātakilesadhunane ārambhavīriyaṃ, yā ‘‘ārambhadhātū’’ti vuccati. Nikkamavīriyanti kosajjapaṭipakkhabhūtaṃ vīriyaṃ, yā ‘‘nikkamadhātū’’ti vuccati. Payogaṃ karothāti paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ bhāvanābhiyogaṃ pavattethāti attho. Tenāha ‘‘parakkamathā’’ti. Kilesasenā nāma rāgādikilesasamūho, so maraṇapaccayabhāvato ‘‘maccuno senā’’ti vuccati. Tañhi sandhāya vuttaṃ ‘‘mahāsenena maccunā’’ti (ma. ni. 3.272, 275, 276). Khandhānaṃ paṭhamābhinibbatti jāti, tadaññaṃ pana tesaṃ paṭipāṭi pavattaṃ saṃsāroti adhippāyenāha ‘‘jātiñca saṃsārañcā’’ti. Yasmā ‘‘ekampi jātiṃ dvepi jātiyo’’tiādīsu tasmiṃ tasmiṃ bhave ādānanikkhepaparicchinnakhandhappavatti ‘‘jātī’’ti vuccati, sā eva yāva parinibbānā aparāparaṃ pavattamāno saṃsāro ‘‘ito cito saṃsaraṇa’’nti katvā, tasmā āha ‘‘jātisaṅkhātaṃ vā saṃsāra’’nti. Paricchedanti pariyosānaṃ. Obhāsaṃ pharīti sambandho. Ālokaṭṭhāneti attanā [Pg.251] kataālokaṭṭhāne. Ālokakiccaṃ natthīti andhakāraṭṭhāne ālokadassanaṃ viya ālokaṭṭhāne ālokadassanakiccaṃ natthi. Tasmā tesaṃ sattānaṃ ‘‘kiṃ āloko ayaṃ, kassa nu kho ayaṃ āloko’’ti? Vicinantānaṃ cintentānaṃ. Sabbeti sahassilokadhātuyaṃ sabbe devamanussā. Osaṭāya parisāyāti dhammassavanatthaṃ sabbosaṭāya paricitaparicchinnāya parisāya. Saddaṃ suṇiṃsūti na kevalaṃ saddameva suṇiṃsu, atha kho atthopīti yathādhippeto tesaṃ pakatisavanupacāre viya pākaṭo ahosi, tisahassilokadhātuṃ viññāpesīti.

发勤精进是指在摧毁被称为死魔军队的烦恼时所作的精进，这被称为“发勤界”。策励精进是指作为懈怠对立面的精进，这被称为“策励界”。应当努力修行，意思是超越一个又一个的境界，发起更加强大的禅修精进。因此说“应当精进”。烦恼军是指以贪欲等为首的烦恼集合，因为它能导致死亡，所以被称为“死魔之军”。正是针对此而说“与死魔大军”。诸蕴的最初生起称为生，其后诸蕴有秩序地相续则称为轮回，此意在说明“生与轮回”。因为在“一生、二生”等语境中，于彼彼有中，由取舍所限定的诸蕴相续被称为“生”，而此相续直至般涅槃为止，辗转相续，即是“从此到彼流转”的轮回，因此说“生即是轮回”。边际是指终结。光明遍照是（光明和遍照之间的）联系。在光明处是指在自己所造作的光明之处。不需要光明的作用，犹如在黑暗处需要光明才能看见，在光明处则不需要光明的作用。因此，当那些众生在探寻思考“这是什么光？这光是谁的？”的时候。一切是指整个三千世界的所有天人。已聚集的会众是指为了听闻佛法而完全聚集、熟悉且界限分明的会众。听闻声音，不仅是听到了声音，而且其义理也如他们平时自然听闻般清晰明了，令三千世界了知。

Aruṇavatīsuttavaṇṇanā niṭṭhitā.

阿卢那瓦底经释义终。

5. Parinibbānasuttavaṇṇanā

5. 大般涅槃经释义

186. Evaṃ taṃ kusinārāya hotīti yathā anurodhapurassa thūpārāmo dakkhiṇapacchimadisāyaṃ, evaṃ taṃ uyyānaṃ kusinārāya dakkhiṇapacchimadisāyaṃ hoti. Tasmāti yasmā nagaraṃ pavisitukāmā uyyānato upecca vattanti gacchanti etenāti upavattananti vuccati, tasmā. Tanti sālapantibhāvena ṭhitaṃ sālavanaṃ. Antarenāti vemajjhe. Appamajjanaṃ appamādo, so pana atthato ñāṇūpasaṃhitā sati. Yasmā tattha satiyā byāpāro sātisayo, tasmā ‘‘satiavippavāsenā’’ti vuttaṃ. Appamādapadeyeva pakkhipitvā abhāsi atthato tassa sakalassa buddhavacanassa saṅgaṇhanato.

186. 正如阿奴罗陀补罗(Anurādhapura)的塔园寺位于其城的西南方一样，那座园林也位于古西那罗的西南方。因此，当人们想要进入城市时，会从园林方向前来，由此那里被称为“优婆伐檀那”(Upavattana)。所谓“林”，是指以娑罗树成行的娑罗树林。“中间”是指两者之间。“不放逸”(appamāda)是不怠惰，其本质是与智慧相应的正念。因为在那里正念的作用特别显著，所以说“以正念无间断”。将“不放逸”一词包含在内而宣说，是因为它能总摄一切佛陀教言的要义。

Jhānādīsu citte ca paramukkaṃsagatavasībhāvatāya ‘‘ettake kāle ettakā samāpattiyo samāpajjitvā parinibbāyissāmī’’ti kālaparicchedaṃ katvā samāpattisamāpajjanaṃ parinibbānaparikammanti adhippetaṃ. Theroti anuruddhatthero.

在禅定等心中达到最殊胜的自在力后，能够决定“我将在若干时间内证入若干等至后般涅槃”，这样确定时间并入定，即是作为般涅槃的准备。长老是指阿那律长老。

Ayampi cāti yathāvuttapañcasaṭṭhiyā jhānānaṃ samāpannakathāpi saṅkhepakathā eva. Kasmā? Yasmā bhagavā tadā devasikaṃ vaḷañjanasamāpattiyo sabbāpi aparihāpetvā samāpajji evāti dassento ‘‘nibbānapuraṃ pavisanto’’tiādimāha. Catuvīsati…pe… pavisitvāti ettha keci tāva āhu [Pg.252] ‘‘bhagavā devasikaṃ dvādasakoṭisatasahassakkhattuṃ mahākaruṇāsamāpattiṃ samāpajjati, dvādasakoṭisatasahassakkhattumeva phalasamāpattiṃ samāpajjati, tasmā tadāpi catuvīsatikoṭisatasahassasaṅkhā samāpattiyo samāpajjati. Vuttañhetaṃ bhagavatā ‘tathāgataṃ, bhikkhave, arahantaṃ sammāsambuddhaṃ dve vitakkā bahulaṃ samudācaranti khemo ca vitakko paviveko ca vitakko’ti (itivu. 38). Khemo hi vitakko bhagavato mahākaruṇāsamāpattiṃ pūretvā ṭhito, pavivekavitakko arahattaphalasamāpattiṃ. Buddhānaṃ hi bhavaṅgaparivāso lahuko matthakappatto samāpattīsu vasībhāvo, tasmā samāpajjanavuṭṭhānāni katipayacittakkhaṇeheva ijjhanti. Pañca rūpāvacarasamāpattiyo catasso arūpasamāpattiyo appamaññāsamāpattiyā saddhiṃ nirodhasamāpatti arahattaphalasamāpatti cāti dvādasetā samāpattiyo bhagavā paccekaṃ divase divase koṭisatasahassakkhattuṃ purebhattaṃ samāpajjati, tathā pacchābhattanti evaṃ catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakakasiṇasamāpattiyo’’ti.

“此亦”等语，是关于前述六十五种禅那入定之事的简略之说。为何？因为世尊当时每日都能圆满地进入一切日用等至而不退失，为显示此义，故说“进入涅槃城”等。二十四……乃至……进入……对此，有些人说：“世尊每日入大悲定十二万亿次，入果定亦十二万亿次，因此当时每日入定总数为二十四万亿次。世尊曾说：‘诸比丘，如来、阿罗汉、正等觉者，常生起两种寻，即安稳寻与远离寻。’(《如是语》38)安稳寻即圆满安住于大悲定，远离寻即阿罗汉果定。诸佛的有分心流转轻快，已达究竟，于诸等至得自在，因此入定与出定仅在数个心识刹那间即可完成。五种色界定、四种无色界定、无量定，连同灭尽定与阿罗汉果定，此十二种等至，世尊每日上午各入一万亿次，下午亦然，如是每日总共进入二十四万亿次惯行遍处等至。”

Apare panāhu ‘‘yaṃ taṃ bhagavatā abhisambodhidivase pacchimayāme paṭiccasamuppādaṅgamukhena paṭilomanayena jarāmaraṇato paṭṭhāya ñāṇaṃ otāretvā anupadadhammavipassanaṃ ārabhantena yathā nāma puriso suviduggaṃ mahāgahanaṃ mahāvanaṃ chindanto antarantarā nisānasilāyaṃ pharasuṃ nisitaṃ karoti, evamevaṃ nisānasilāsadisiyo samāpattiyo antarantarā samāpajjitvā ñāṇassa tikkhavisadabhāvaṃ sampādetuṃ anulomapaṭilomato paccekaṃ paṭiccasamuppādaṅgesu lakkhakoṭisamāpattisamāpajjanavasena sammasanañāṇaṃ pavatteti, tadanusārena bhagavā buddhabhūtopi anulomapaṭilomato paṭiccasamuppādaṅgamukhena vipassanāvasena divase divase lakkhakoṭiphalasamāpattiyo samāpajjati, taṃ sandhāya vuttaṃ, ‘catuvīsatikoṭisatasahassasaṅkhā samāpattiyo pavisitvā’’’ti.

另有人说：“世尊于证觉之日后夜分，以缘起支为门，以逆行之法，从老死开始导入智慧，从而开始逐法作观(vipassanā)。犹如有人砍伐难入的广袤密林，时时在磨刀石上磨利斧头；世尊亦复如是，时时进入如磨刀石般的等至，以成就智慧的锐利明晰。为令智慧锐利，世尊顺逆地于每一缘起支，以入万亿等至的方式令思惟智生起。成佛之后，世尊亦依此法，每日以缘起支顺逆作观的方式，进入万亿果定。此即经中所说‘进入二十四万亿等至’之意。”

Imāni dvepi samanantarāneva paccavekkhaṇāyapi yebhuyyena nānantariyakatāya jhānapakkhikabhāvato. Yasmā sabbapacchimaṃ bhavaṅgacittaṃ tato tato [Pg.253] cavanato ‘‘cutī’’ti vuccati, tasmā na kevalaṃ ayameva bhagavā, atha kho sabbepi sattā bhavaṅgacitteneva cavantīti dassetuṃ ‘‘ye hi kecī’’tiādi vuttaṃ. Dukkhasaccenāti dukkhasaccapariyāpannena cuticittena kālaṃ kālakiriyaṃ karonti pāpuṇanti, kālagamanato vā karonti peccāti.

这两者也都是紧随的省察，大体上因为它们不具无间性，而是属于禅那的部分。由于最终的有分心从彼处逝去，故称为“死”(cuti)。因此，为显示不仅是世尊，一切有情皆以有分心而死，故说“凡是”等。以苦谛而言，即是以属于苦谛的死心而命终，抵达死亡之时，或经历死亡而逝去。

Paṭibhāgapuggalavirahito sīlādiguṇehi asadisatāya sadisapuggalarahito. Saṅkhārā vūpasammanti etthāti vūpasamoti evaṃ saṅkhātaṃ ñātaṃ kathitaṃ nibbānameva sukhanti. Lomahaṃsanakoti lomānaṃ haṭṭhabhāvāpādano. Bhiṃsanakoti avītarāgānaṃ bhayajanako āsi ahosi. Sabbākāravaraguṇūpeteti sabbehi ākāravarehi uttamakāraṇehi sīlādiguṇehi samannāgate. Asaṅkuṭitenāti akuṭitena vipphārikābhāvato. Suvikasitenevāti pītisomanassayogato suṭṭhu vikasitena. Vedanaṃ adhivāsesi sabhāvasamudayādito suṭṭhu paññātattā. Anāvaraṇavimokkho sabbaso nibbidabhāvo. Tenāha ‘‘apaññattibhāvūpagamo’’ti. Pajjotanibbānasadisoti padīpassa nibbānasadiso tattha vilīyitvā avaṭṭhānābhāvato.

无与伦比者，因戒等功德无与伦比，故无同等之人。诸行于此寂止，故为“寂灭”(vūpasamo)。如是，涅槃被称为、被知晓、被言说为安乐。“令人毛发竖立”，即使毛发竖立。“令人怖畏”，即使未离贪者生起怖畏。“具足一切胜相功德”，即具足一切殊胜、最上因缘之戒等功德。“不收缩的”，即不蜷曲，因其舒展。“善盛开的”，因与喜、悦相应，故完全绽放。“忍受感受”，因其自性、生起等已被善巧了知。无障解脱，即是完全厌离的状态。因此说“趣入无施设的状态”。“如灯火熄灭”，犹如灯之熄灭，于彼处消融而无存续状态。

Parinibbānasuttavaṇṇanā niṭṭhitā.

《般涅槃经》释义终。

Dutiyavaggavaṇṇanā niṭṭhitā.

第二品释义终。

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

《显扬真义》——《相应部》义注

Brahmasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

《梵相应》释义之隐义阐明究竟。

7. Brāhmaṇasaṃyuttaṃ

7. 婆罗门相应

1. Arahantavaggo

1. 阿罗汉品

1. Dhanañjānīsuttavaṇṇanā

1. 陀然阇尼经释义

187. Dhanañjānigottāti [Pg.254] ettha pubbapurisato āgatassa kulavaṃsassa nāmābhidhānasaṅkhātaṃ gaṃ tāyatīti gottaṃ. (Kiṃ pana tanti? Aññakulaparamparāsādhāraṇaṃ tassa kulassa ādipurisasamudāgataṃ taṃkulapariyāpannasādhāraṇaṃ sāmaññarūpanti daṭṭhabbaṃ.) Dhanañjānigottaṃ etissanti dhanañjānigottā. Tassā udānassa kāraṇaṃ pucchitvā ādito paṭṭhāya vibhāvetuṃ ‘‘so kirā’’tiādi vuttaṃ. Nānārasabhojanaṃ detīti yojanā. Pañcagorasasampāditaṃ sālibhattaṃ sūpasākabyañjanaṃ nānārasaṃ brāhmaṇabhojanaṃ. Maṇḍalaggakhagganti maṇḍalaggasaṅkhātaṃ khaggaṃ. Duvidho hi khaggo maṇḍalaggo dīghaggoti. Tattha yassa aggo maṇḍalākārena ṭhito, so maṇḍalaggo. Yassa pana asiputtikā viya dīgho, so dīghaggo.

187. “陀然阇尼族姓”者，此处谓“保护(tāyati)……(gaṃ)者，是为族姓(gottaṃ)”，此名号乃从祖先传承而来的家族世系。（何为族姓？应知，此乃该家族始祖所传，为该家族成员所共有，为其他家族世系所无的共同特征。）属于陀然阇尼族姓，故称陀然阇尼族。为阐明彼自说(udāna)之因缘，从“据说彼……”开始追问并加以辨析。“给予种种美味食物”应如是连结：以五种牛乳制品调制的米饭，配以羹汤、蔬菜等种种美味的婆罗门食物。“圆头剑”，即名为圆头之剑。剑有二种：圆头剑与长头剑。其中，剑头呈圆形者，为圆头剑；剑头如小剑般细长者，为长头剑。

Sāsanāti anusāsanā. ‘‘Namo…pe… sambuddhassā’’ti evaṃ vuttā pañcapadikagāthā. Satthusāsane hi lokiyacchandaṃ anapekkhitvā esā pañcapadikagāthāti daṭṭhabbā. Okkāvaradharāti pubbapurisasaṅkhātaukkākavaṃsavaradhārikā. Sakkāti sakkuṇeyyaṃ.

“教诫”(sāsana)即训诫(anusāsana)。“礼敬……正等觉者”如是所说，是为五句偈。于导师的教法中，应知此五句偈不考虑世俗韵律。“甘蔗王(Okkāka)裔之传承者”，即传承先祖甘蔗王族血脉者。“能”(sakkā)即能够(sakkuṇeyyaṃ)。

Evanti ‘‘sace me aṅgamaṅgānī’’tiādinā iminā pakārena. ‘‘Pañca gāthāsatāni pana aṭṭhakathaṃ āruḷhāni, idha pana dve eva uddhaṭā’’ti vadanti. Paharituṃ vāti ekavārampi hatthena vā pādena vā paharitumpi parāmasitumpi asakkontoti attho. So hi tassā ariyasāvikāya ānubhāvena attano sāmatthiyena vase vattāpanatthaṃ santajjitvāpi tadanuvattanto nibbiso ahosi. Tenāha ‘‘bhotī’’tiādi.

“如是”，即以“若我肢节……”等句所示的方式。“有五百偈颂载于义注，然此处仅引二偈”，他们如是说。“不能击打”，意为即使用手或脚击打一次，乃至触摸一下，都做不到。他因那位圣女弟子的威力，即使恐吓她，想让她顺从自己，反而变得无能为力。因此说“尊夫人”等。

Tassa brāhmaṇassāti attano sāmikabrāhmaṇassa. Upasaṃharantīti upanentī. Tasmiṃ samayeti tasmiṃ dukkhuppattikāle ‘‘sabbe saṅkhārā dukkhā’’ti bhagavato [Pg.255] vacanaṃ anussaritvā ‘‘dasabalassa bhagavato’’tiādīsu yathāparicitaṃ guṇapadaṃ anussari. Tenāha ‘‘dasabalaṃ sarī’’ti.

“于彼婆罗门”，即于自己的丈夫婆罗门。“献上”，意为端来。“于彼时”，即于那苦痛生起之时，忆念起世尊所说“一切行是苦”之语，并忆念“十力世尊”等素来熟悉的功德之语。因此（经文）说“忆念十力者”。

Khantisoraccarahitatāya kujjhitvā. Bhijjitvāti saṃyatābhāvato tassa brāhmaṇassa antare mettibhedena bhijjitvā. Evamevāti yathā etarahi akāraṇena, evameva aññadāpi akāraṇenāti attho. Nikkāraṇatādīpane evaṃ-saddo, eva-saddo pana avadhāraṇattho. Nikkāraṇatā ca nāma niratthakatā, niratthakavippalāpabhāvenettha evaṃ-saddassa gahaṇe pavatti gavesitabbā. Garahattho vāyaṃ evaṃ-saddo anekatthattā nipātānaṃ. Garahatthatā cassa vasalisaddasannidhānato pākaṭā eva.

因缺乏忍耐和温顺而发怒。“破裂”（bhijjitvā）是指，由于缺乏自制，那位婆罗门内心因慈心断裂而分裂。“正是如此”（evameva）的意思是，正如现在无缘无故，将来也一样会无缘无故。“evaṃ”一词是用来说明无缘无故，而“eva”一词则有强调之意。所谓无缘无故，就是没有意义，因为无意义的戏论，因此，应探究此处“evaṃ”一词的用法。或者，这个“evaṃ”一词也含有责备的意思，因为虚词有很多种意思。其责备之意，因为靠近“下贱”（vasali）这个词而变得明显。

Gāmanigamaraṭṭhapūjitoti iminā gāmanigamaraṭṭhasāmikehi pūjitabhāvo dīpito gāmādīnaṃ tesaṃ vase vattanato. Asukassa nāma puggalassa. Sesanti abhikkantantiādi, yampi caññaṃ idhāgataṃ heṭṭhā vaṇṇitañca.

“受村镇国土尊敬者”（Gāmanigamaraṭṭhapūjito）此句说明他因掌管村镇等地，而受到村镇国土之主的尊敬。“某某名字的人”（asukassa nāma puggalassa）。“其余”（sesa）指“殊胜”（abhikkanta）等等，以及其他在此处出现且已在下文解释过的。

Dhanañjānīsuttavaṇṇanā niṭṭhitā.

《陀然经》释义终。

2. Akkosasuttavaṇṇanā

2. 诃骂经释义

188. Bhāradvājova soti bhāradvājo nāma eva so brāhmaṇo. Gottavasena hi tayidaṃ nāmaṃ, visesena panetaṃ jātanti dassetuṃ ‘‘pañcamattehī’’tiādi vuttaṃ. Jānikatāti ñātivaggahānikatā. Pakkho bhinnoti tato eva ñātipakkho naṭṭho. Yathā domanassito anattamanoti vattabbaṃ labhati, evaṃ kupitoti āha ‘‘domanassena cā’’ti. Dasahīti anavasesapariyādānavasena vuttaṃ pañcahi gāthāsatehi akkosanto tathā akkoseyyāti katvā. Tattha pana yena kenaci akkosantopi akkosatiyeva nāma. Karosi mama bhātikassa pabbajjaṃ.

188. “巴罗多迦即彼”（Bhāradvājova so）是指那位婆罗门，他的名字就叫巴罗多迦。这个名字实际上是他的氏族名，为了显示他特殊的出身（jāti），所以才说了“五百”（pañcamattehi）等等。“造成损失”（Jānikatā）是指亲族群体的损失。“亲族破裂”（pakkho bhinno）是指因此亲族群体被摧毁。正如可以说“因忧恼而不乐”（domanassito anattamano），所以才说“因为忧恼”（domanassena ca）而愤怒。“十种”（dasahi）是指毫无保留地完全穷尽，认为他会用五百首偈颂来辱骂。然而无论用什么方式辱骂，都可称之为辱骂。你让我兄弟出家。

Sambhuñjatīti sambhogaṃ karoti. Akkosādīhi ekato bhuñjati. Vītiharatīti byatihāraṃ karoti, akkosato paccakkosanādinā vinimayaṃ [Pg.256] karotīti attho. Tenāha ‘‘katassa paṭikāraṃ karotī’’ti. Assa anussavavasena sutvā ‘‘sapati ma’’nti saññino bhayaṃ uppajjīti yojanā. Assāti brāhmaṇassa. Sutvāti padaṃ ubhayatthāpi yojetabbaṃ ‘‘tavevetaṃ brāhmaṇāti sutvā, anussavavasena sutvā’’ti ca. Kāmaṃ kisavacchādayo sapanaṃ nādaṃsu, devatānaṃyeva hi so attho, sattānaṃ pana tathā saññā uppannā, sopi tathāsaññī ahosi. Tenāha ‘‘anussavavasenā’’ti.

“共享”（sambhuñjati）就是一起享用。通过辱骂等方式一同享用。“相争”（vītiharati）就是互相交换，用辱骂、反骂等方式进行交换，这是它的意思。因此说“对所作的进行报复”（katassa paṭikāraṃ karoti）。由于以传闻的方式听到“他诅咒我”（sapati maṃ），如此认知，恐惧便生起，应这样理解。“他”（assa）指的是婆罗门。“听到”（sutvā）这个词在两种情况下都适用，即“听到‘婆罗门，这正是你的’”（tavevetaṃ brāhmaṇāti sutvā），以及“通过传闻听到”（anussavavasena sutvā）。或许瘦弱的牛犊等并没有发出诅咒的声音，那只是天神之事，但众生却产生了那样的认知，他也同样产生了那样的认知。因此说“因为传闻的缘故”（anussavavasena）。

Dantassa sabbaso damathaṃ upagatattā. Nibbisevanassāti rāgadosādihetukavipphandanarahitassa. Tassevāti paṭikujjhantasseva puggalassa tena kodhena pāpaṃ hoti pāpassa santānantarasaṅkantiyā abhāvato. Keci pana ‘‘tassevāti tasseva paṭikujjhantapurisassa tena paṭikujjhanena. Pāpiyoti paṭikujjhantapuggalassa lāmakataro’’ti evamettha atthaṃ vadanti. Satiyā samannāgato hutvā paṭisaṅkhāne ṭhito adhivāseti, na saho mūḷho hutvāti adhippāyo. Ubhinnaṃ tikicchantanti ubhinnaṃ uppannakodhasaṅkhātaṃ kilesabyādhiṃ tikicchantaṃ vūpasamentaṃ taṃ puggalaṃ. Yo puggalotiādinā purimāsu gāthāsu pavattitāni padāni sambandhitvā dasseti. Pañcasu khandhesu yāthāvato vinītā ariyadhammassa kovidā nāma hontīti āha ‘‘dhammassāti pañcakkhandhadhammassā’’ti. Idāni tamatthaṃ paripuṇṇaṃ katvā dassento āha ‘‘catusaccadhammassa vā’’ti.

“对于已完全调伏者”（dantassa），因为他已达彻底调伏。“无染着者”（nibbisevanassa）即远离由贪、嗔等引起的躁动。“正是他”（tasseva）是指，对于那个回怒的人，那个瞋恨会给他带来恶果，因为恶业不会转移到（不回怒者的）相续中。然有论师言：“正是他”（tasseva）是指，对于那个回怒的人，因为他的回怒。“更卑劣”（pāpiyo）是指，回怒的人比（辱骂者）更下劣。具足正念者，安住于省察而能堪忍，并非如愚者般强忍，此乃其意。“疗愈双方者”（ubhinnaṃ tikicchantaṃ）是指，那个平息双方生起的瞋恚烦恼病的人。经中“若人”（yo puggala）等语，乃连接前偈文之意而作开示。所谓“于法善巧”（dhammassa kovidā）者，指如实调伏五蕴之人，因此说“于法”（dhammassa）即指五蕴法。今为圆满此义，更说“或四圣谛法”（catusaccadhammassa vā）。

Akkosasuttavaṇṇanā niṭṭhitā.

《诃骂经》释义终。

3. Asurindakasuttavaṇṇanā

3. 阿修罗因陀经释义

189. Tenevāti bhātupabbajiteneva. Assevāti titikkhassa. ‘‘Taṃ jayaṃ hotī’’ti liṅgavipallāsavasena vuttanti āha ‘‘so jayo hotī’’ti, dujjayaṃ kodhaṃ titikkhāya jinantassāti adhippāyo. Yasmā titikkhādayo na kodhavasikaṃ dhuraṃ, taṃ pana bālānaṃ maññanāmattanti [Pg.257] idha imamatthaṃ vibhāvetuṃ ‘‘katamassā’’tiādi vuttaṃ. Vijānatova jayo na avijānato titikkhāya abhāvato. Na hi avijānanto andhabālo kodhaṃ vijetuṃ sakkoti. Kevalaṃ jayaṃ maññati kilesehi parājito samānopīti adhippāyo.

189. “彼”（tena）是指那位出家的兄弟。“他的”（asseva）是指有忍耐者的。“彼得胜”（taṃ jayaṃ hoti）是根据语性转换而说的，即“他获得胜利”（so jayo hoti），意思是说以忍耐战胜难以战胜的愤怒。因为忍耐等不是被愤怒所支配的重担，那只是愚人的妄想，因此为了在此处阐明这个意义，才说了“什么人的”（katamassa）等等。只有了知者才能获胜，不了知者因为没有忍耐所以不能获胜。不了知的盲昧愚人不可能战胜愤怒。即使他被烦恼击败，也只是自以为胜利，此乃其意。

Asurindakasuttavaṇṇanā niṭṭhitā.

《阿修罗因陀经》释义终。

4. Bilaṅgikasuttavaṇṇanā

4. 毗楞伽经释义

190. Suddhanti kevalaṃ sambhāravirahitaṃ. Sambhārayuttanti kaṭukabhaṇḍādisambhārasahitaṃ. Kañjito nibbattattā kañjikaṃ, āranālaṃ, bilaṅganti attho. Nāmaṃ gahitaṃ saṅgītikāle ‘‘bilaṅgikabhāradvājo’’ti visesanavasena. Tayoti dhanañjāniyā sāmiko bhāradvājo, akkosakabhāradvājo, asundarikabhāradvājoti ādito tīsu suttesu āgatā tayo. Meti mayhaṃ.

190. “纯净”（suddha）指完全没有调料。“具调料”（sambhārayutta）指配有辛辣之物等调料。由发酵而成（Kañjito nibbattattā），故为酸粥（kañjikaṃ），即发酵粥（āranālaṃ）、酸粥（bilaṅga）之意。结集时取名为“毗楞伽巴罗多迦”（Bilaṅgikabhāradvājo），作为特殊的称谓。“三者”（tayo）指陀然（Dhanañjānī）的丈夫巴罗多迦、诃骂者巴罗多迦（Akkosakabhāradvāja）、孙达瑞咖巴罗多迦（Sundarikabhāradvāja），这三者在前面三部经中出现。“我”（me）指我的。

Bilaṅgikasuttavaṇṇanā niṭṭhitā.

《毗楞伽经》释义终。

5. Ahiṃsakasuttavaṇṇanā

5. 无害者经释义

191. Esāti brāhmaṇo. ‘‘Ahiṃsako aha’’nti tadatthaṃ sādhetuṃ icchāya kathesīti vuttaṃ ‘‘ahiṃsakapañhaṃ pucchī’’ti. Tathā ce assāti yathā te nāmassa attho, tathā cetaṃ bhaveyyāsi anvatthanāmako bhaveyyāsi ahiṃsako eva siyāti. Na dukkhāpeti dukkhamattampi na uppādeti, dukkhato apanetīti attho.

191. “此”（esa）是指婆罗门。“我是不伤害者”（Ahiṃsako ahaṃ），为了证明其含义而提问，所以说“他问了不伤害的问题”（ahiṃsakapañhaṃ pucchī）。“如果确实如此”（Tathā ce assa），意思是说：“正如你名字的含义一样，你能够名副其实，真正成为不伤害者。”“不让人痛苦”（na dukkhāpeti）是指即使是极小的痛苦也不制造，意义在于远离痛苦。

Ahiṃsakasuttavaṇṇanā niṭṭhitā.

《无害者经》释义终。

6. Jaṭāsuttavaṇṇanā

6. 发结经释义

192. Jaṭāpañhassāti ‘‘antojaṭā bahijaṭā’’ti evaṃ jaṭāpariyāyassa pañhassa.

192. “发结问题”（Jaṭāpañhassa）是指像“内在的发结、外在的发结”（antojaṭā bahijaṭā）这样，对发结的各种方面所提出的问题。

Jaṭāsuttavaṇṇanā niṭṭhitā.

《发结经》释义终。

7. Suddhikasuttavaṇṇanā

7. 清净经释义

193. Suddhikapañhassāti [Pg.258] ‘‘nābrāhmaṇo sujjhatī’’ti evaṃ suddhasannissitassa pañhassa. Sīlasampannoti pañcavidhaniyamalakkhaṇena sīlena samannāgato. Tapokammanti anasanapañcātapatappanādiparibhedanatapokammaṃ karontopi. Vijjāti tayo vedāti vadanti ‘‘tāya idhalokatthaṃ paralokatthaṃ ñāyantī’’ti katvā. Gottacaraṇanti gottasaṅkhātaṃ caraṇaṃ. Brāhmaṇo sujjhati jeṭṭhajātikattā. Tathā hi so eva tapaṃ ācarituṃ labhati, na itaro. Aññā lāmikā pajāti itaravaṇṇaṃ vadati. Vacanasahassampīti gāthānekasahassampi. Anto kilesehi pūtiko sabhāvena pūtiko. Kiliṭṭhehi kāyakammādīhi kāyaduccaritādīhi.

193. “清净问题”（Suddhikapañhassa）是指像“非婆罗门不能清净”（nābrāhmaṇo sujjhati）这样，与清净相关的问题。“具足戒行”（sīlasampanna）是指具备五种律仪相的戒行。“苦行”（tapokamma）是指进行断食、五火炙烤等各种苦行。“明”（vijjā）是指他们所说的三吠陀，因为“由此能知此世利益与他世利益”。“族姓行为”（gottacaraṇa）是指被称为族姓的行为。婆罗门因是最高种姓而得到清净，因为只有他才能修行苦行，其他人不能。“其他卑贱种姓”（aññā lāmikā pajāti）是指其他种姓。“即使说上千言”（vacanasahassampi）是指即使说上许多千首偈颂。内心被烦恼所腐化的人，本质上也是腐臭的。“被染污的”（kiliṭṭhehi）是指被身业等、身恶行等所染污。

Suddhikasuttavaṇṇanā niṭṭhitā.

《清净经》释义终。

8. Aggikasuttavaṇṇanā

8. 火经释义

194. Aggiparicaraṇavasenāti aggihuttajuhanavasena. Sannihitoti missībhāvaṃ sampāpito. Tathābhūto ca so sappinā saddhiṃ yojito nāma hotīti āha ‘‘saṃyojito’’ti. Apāyamaggaṃ okkamati micchādiṭṭhimicchāsaṅkappādīnaṃ attano santāne samuppādanato. Tenāha ‘‘imaṃ laddhi’’ntiādi.

194. 以事火为依止者，即以火供祭祀为依止。已结合者，即已达到混合状态。因此，经文中说“结合”，意思是如同与酥油结合。他走向恶道，因为他在自身心中生起邪见、邪思等。因此经文说“这种见解”等等。

Jātiyāti sadosakiriyāparādhassa asambhavena parisuddhāya jātiyā. Nānappakāre aṭṭhārasavijjāṭṭhānasaññite ganthe. Sutavāti sutvā niṭṭhaṃ patto aggadakkhiṇeyyattāti adhippāyo.

所谓“由生”，即由清净之生，因其不可能有具过失之行与罪过。在各种被称为十八明处(aṭṭhārasavijjāṭṭhāna)的典籍中。所谓“有闻”，即听闻后达到究竟，意为已是至上应供者。

Pubbenivāsañāṇenāti idaṃ loke sāsane ca niruḷhatāvasena vuttaṃ. Aññe hi pubbenivāsaṃ jānantā pubbenivāsañāṇeneva jānanti, bhagavā pana sabbaññutaññāṇenapi jānāti. Dibbena cakkhunāti etthāpi eseva nayo. Sabbaso jāti khīyati etenāti jātikkhayo, aggamaggo[Pg.259], tena pattabbattā āpannattā ca jātikkhayo arahattaṃ. Jānitvā vositavosānoti vijānitabbaṃ catusaccadhammaṃ maggañāṇena jānitvā soḷasannampi kiccānaṃ vositavosāno.

所谓“以宿住智”：此乃就其于世间及教法中已成定说而言。其他知晓宿住者，仅以宿住智而知；世尊则亦能以一切知智而知。所谓“以天眼”，其理亦然。一切“生”由此而尽，故称“生尽”，即至上道；由其当证、已证，故“生尽”即阿罗汉果。所谓“已知、已毕所作”：即是以道智了知当知的四谛法，并已完成所有十六种行作。

Uppattiṃ dīpetvāti pāyasadānassa āgamanaṃ pakāsetvā. Gāthāhi abhigītanti dvīhi gāthāhi mayā abhigītaṃ. Abhuñjitabbanti bhuñjituṃ na yuttaṃ. ‘‘Abhojaneyya’’nti kasmā vuttaṃ, nanu bhagavato ajjhāsayo accantameva suddhoti? Saccametaṃ, brāhmaṇo pana pubbe adātukāmo pacchā gāthā sutvā dhammadesanāya muduhadayo hutvā dātukāmo ahosi, tasmā taṃ bhikkhūnaṃ anāgate diṭṭhānugatiāpajjanatthaṃ paṭikkhipi. Tathā hi anantarasutte kasibhāradvājasutte ca evameva paṭipajji. Tenāha ‘‘tvaṃ brāhmaṇā’’tiādi. Kilañjamhi…pe… pakāsitāti etena gāthaṃ uddesaṭṭhāneva ṭhapetvā bhagavā brāhmaṇassa vitthārena dhammaṃ desesīti dasseti. Gāyanenāti gāyanakena, gānena vā. Atthañca dhammañcāti sadevakassa lokassa hitañceva tassa kāraṇañca. Sampassantānanti sammadeva passantānaṃ. Dhammoti paveṇiāgato cārittadhammo na hoti. Bhojanesu ukkaṃsagataṃ dassetuṃ ‘‘sudhābhojana’’nti āha. Dhamme satīti ariyānaṃ ācāradhamme sati taṃ ālambitvā jīvantānaṃ etadeva seṭṭhanti ‘‘somaṃ bhuñjeyya pāyasa’’nti taṃ ārabbha kathāya uppannattā.

所谓“开示来由”，即说明供养乳粥的缘由。所谓“以偈颂赞”，即我以二偈赞颂。所谓“不应食”，即不宜食用。为何说“不应食”？难道世尊的心意不是究竟清净吗？诚然如此，但那婆罗门起初不愿布施，后因听闻偈颂及法说而心生柔软，才愿意布施。因此，为防未来诸比丘效仿此例，世尊予以拒绝。正如在紧邻的经和《耕者巴罗多迦经》(Kasibhāradvājasutta)中，世尊也是如此行事。故说“你婆罗门”等。“于芦席上……已说”等句，表明世尊仅以偈颂为纲，而为婆罗门详说其法。所谓“以歌咏”，即以歌者，或以歌声。所谓“义与法”，即有天人之世间的利益及其因缘。所谓“正见者”，即如实而见者。所谓“法”，不是指世代相传的行法。为显示其为食物中之最上者，故说“甘露食”。所谓“于法存时”，即于圣者之行法存时，依此而活命者，此为最胜，故说“当饮苏摩，食乳粥”，此乃因相关议论而起。

Sallakkheti ayaṃ brāhmaṇo. Sesā paccayā niddosā te ārabbha kathāya appavattitattā. Kukkuccavūpasantanti aggiāhitapadassa viya saddasiddhi veditabbā. Annena pānenāti lakkhaṇavacanametaṃ yathā ‘‘kākehi sappi rakkhitabba’’nti. Tenāha ‘‘desanāmattameta’’nti. Bahusassaphaladāyakaṃ sukhettaṃ viya paṭiyattanti sammā kasanabījanaudakānayanāpanayanādinā susajjitaṃ khettaṃ viya sīlādiguṇavisesasampādanena paṭiyattaṃ puññakkhettaṃ etaṃ.

此婆罗门思量。其余资具无过，因未缘彼等而起议论。“疑悔已息”一词之构成，当知如“事火者”一词。“以食物、饮料”，此为表相之语，犹如“酥油当防乌鸦”。故说“此仅为说法”。所谓“如能多产谷物果实而善加整治的良田”，即如经由善加耕犁、播种、引水、排水等而整治的田地；此福田亦复如是，乃由成就戒等殊胜功德而得以整治。

Aggikasuttavaṇṇanā niṭṭhitā.

火经释义终。

9. Sundarikasuttavaṇṇanā

9. 孙达瑞咖经释义

195. Ānetvā [Pg.260] hunitabbato āhuti. Sappimadhupāyasādīhi aggiṃ juhoti etthāti aggihuttaṃ, sādhiṭṭhānaṃ veditabbaṃ. Tenāha ‘‘agyāyatana’’ntiādi. Suvisodhito cassāti nihīnajātikānaṃ anena suṭṭhu visodhito ca bhaveyya. ‘‘Me’’ti padaṃ ānetvā sambandho.

195. 因其当被携来献祭，故为“献祭”(āhuti)。于此以酥油、蜜、乳粥等祭火，故为“火祭”(aggihuttaṃ)，当知其处所。故说“火处”(agyāyatana)等。所谓“亦得善清净”(suvisodhito ca assa)，意即：以此（祭祀），即使卑姓者亦得善清净。当引入“我”(me)一词以连接文意。

Aphalaṃ karotīti ito paṭṭhāya yāva demīti padaṃ. Tāva anantarasuttavaṇṇanāya āgatasadisamevāti peyyālavasena ṭhapesi, na sappisaṅkhāraṭṭhapanaṃ. Himapātassa ca sītavātassa ca paṭibāhanatthanti akāraṇametanti taṃ anādiyitvā aññameva sukāraṇaṃ dassetuṃ ‘‘paṭibalovā’’tiādi vuttaṃ. Sañjānitvāti ‘‘nāyaṃ brāhmaṇo’’ti sañjānitvā.

从“令无果”(aphalaṃ karotīti)开始，直到“我施”(demīti)一词，其释义与紧邻之经的释义所说完全相同，故以省略保留，并非为了确立对酥油的整治。至于“为抵挡霜雪与寒风”，此非正因，故不取，而为显示另一正因，才说“有能力者”(paṭibalovā)等。所谓“识知”(sañjānitvā)，即识知“此非婆罗门”。

Nīcakesantanti rassakesantaṃ. Brāhmaṇānaṃ suddhiatthā sikhāti āha ‘‘pavattamattampi, sikhaṃ adisvā’’ti, ‘‘paramahaṃsaparikkhādinā’’ti keci.

所谓“发端卑下者”(nīcakesantaṃ)，即“发端短者”(rassakesantaṃ)。婆罗门为清净故留发髻，故（佛）说“不见发髻，乃至些许”(pavattamattampi, sikhaṃ adisvā)。亦有说者云：“如最上游方僧(paramahaṃsa)之剃除”。

Akāraṇaṃ dakkhiṇeyyabhāvassa jāti adakkhiṇeyyabhāvahetūnaṃ pāpadhammānaṃ apaṭikkhepabhāvato. Etanti sīlādibhedaṃ caraṇaṃ. Dakkhiṇeyyabhāvassa kāraṇaṃ adakkhiṇeyyabhāvakārakapāpadhammānaṃ tadaṅgādivasena pajahanato. Assāti brāhmaṇassa. Tamatthanti taṃ dakkhiṇeyyabhāvassa kāraṇatāsaṅkhātamatthaṃ upamāya vibhāvento. Sālādikaṭṭhā jātovāti sālādivisuddhakaṭṭhāva jāto. Sāpānadoṇiādiavisuddhakaṭṭhā jāto aggikiccaṃ na ca na karoti. Evanti yathā aggi yato kutoci jātopi aggikiccaṃ karotiyeva, evaṃ caṇḍālakulādīsu jātopi dakkhiṇeyyo na na hoti guṇasampadāvasena ariyānaṃ vaṃse pajātattāti āha ‘‘guṇasampattiyā jātimā’’ti. Dhitiyā guṇasampattiyā pamukhabhāvaṃ dassetuṃ ‘‘so hī’’tiādi vuttaṃ. Tattha dhitiyāti vīriyena. Tañhi anuppannānaṃ kusaladhammānaṃ uppādanaparibrūhanehi te dhāreti. Hiriyā dose nisedheti, sammadeva pāpānaṃ jigucchane sati tesaṃ pavattiyā avasaro eva natthi. Monadhammena ñāṇasaṅkhātena ottappadhammena. Kāraṇākāraṇajānanakoti tesaṃ tesaṃ [Pg.261] dhammānaṃ yathābhūtaṃ ṭhānaṃ, pāpadhammānaṃ vā vippakārasabhāvaṭṭhānaṃ jānanako.

出生非为应供之因，因其未排拒导致不应供的诸恶法。所谓“此”(etaṃ)，指戒等行持。应供之因，在于以支分断等方式舍离了致不应供的诸恶法。所谓“彼”(assa)，指婆罗门。所谓“彼义”(tamatthanti)，即以譬喻阐明应供之因的意义。所谓“从娑罗等木所生”，即从娑罗等清净之木所生。从狗槽等不净之木所生之火，亦能成办火事。所谓“如是”(evaṃ)，即如火不论从何而生，皆能成办火事；如是，虽生于旃陀罗(caṇḍāla)之家，若具足功德，亦非不应供，因其已藉功德圆满而生于圣者(ariya)之族姓，故说“由具德而有生”。为显示精进(dhiti)于功德圆满中居首要地位，故说“彼实”等。其中，所谓“精进”(dhiti)，即勇猛(vīriya)。其以令未生善法生起、已生善法增长而持守之。以惭(hiri)止过，若于诸恶法真正厌离，则彼等实无生起之机。以名为智之牟尼法(monadhamma)，以愧法(ottappadhamma)。所谓“知因与非因者”，即如实了知彼彼诸法之状态，或了知诸恶法相违之自性状态者。

Paramatthasaccena nibbānena ārammaṇapaccayabhūtena ariyamaggena danto. Indriyadamenāti tato eva ariyena indriyasaṃvarena upagato. Vidanti tehi saccānīti vedā. Maggavedānaṃ antanti ariyaphalaṃ. Kilesānaṃ antanti tesaṃ anuppādanirodhaṭṭhānaṃ. Yaññoti aggaphalaṃ. Niratthakanti aphalaṃ tesaṃ anāgamanato, āgatānampi aggadakkhiṇeyyābhāvato. Juhati deti.

由圣道(ariyamagga)所调伏，此道以已成所缘缘(ārammaṇapaccaya)的胜义谛(paramatthasacca)涅槃(nibbāna)为所缘。所谓“以根调伏”(indriyadamena)，即此后具足圣者之根律仪(indriyasaṃvara)。因彼等知晓诸谛，故为“吠陀”(veda)。诸道之吠陀的终点，即是圣果(ariyaphala)。诸烦恼(kilesa)的终点，即是彼等不生与息灭之处。所谓“祭祀”(yañña)，即至上之果。所谓“无义”(niratthaka)，即无果，因彼等不再来，纵使再来，亦非至上应供(aggadakkhiṇeyya)。“献祭”(juhati)即“施予”(deti)。

Suyiṭṭhanti sudānaṃ aggadakkhiṇeyyalābhena. Suhutanti tasseva vevacanaṃ. Atha vā suyiṭṭhanti suṭṭhu sammadeva yiṭṭhaṃ sāre upanītaṃ mama idaṃ deyyavatthu. Suhutanti etthāpi eseva nayo.

所谓“善祭”(suyiṭṭha)，即因获得至上应供者(aggadakkhiṇeyya)而为善施。所谓“善供”(suhuta)，是其同义词。又或者，所谓“善祭”(suyiṭṭha)，即“我此施物，已善、已正献祭，已达精要”。所谓“善供”(suhuta)，其理亦然。

Upahaṭamatteti brāhmaṇena ‘‘bhuñjatu bhava’’nti upanītamatte. Nibbattitojamevāti savatthukaṃ aggahetvā vatthuto vivecitaojameva. Tena taṃ sukhumattaṃ gatanti taṃ habyasesaṃ sabbaso sukhumabhāvaṃ gatanti ojāya anoḷārikatāya purimākāreneva paññāyamānataṃ sandhāya vuttaṃ, na pana ojāya eva kevalāya gahaṇaṃ sandhāya. Sā hi avinibbhogavuttitāya visuṃ gaṇhituṃ na sakkā, tasmā devatāhipi savatthukā gayhati. Manussānaṃ vatthūti karajakāyamāha. Oḷārikavatthutāya devānaṃ viya gahaṇī na tikkhāti dibbojasammissatāya sammā pariṇāmaṃ na gacchati. Sukhumāpi samānā dibbojā tena pāyasena missitā oḷārikasammissatāya sukhumavatthukānaṃ devānaṃ sukhadā na hotīti imamatthaṃ dasseti ‘‘goyūse panā’’tiādinā. Paribhogavatthuno oḷārikatāya vā devānaṃ dukkaraṃ sammā pariṇāmetuṃ, dibbojāya garutarabhāvena manussānaṃ. Tenāha bhagavā ‘‘na khvāha’’ntiādi. Samāpatticittasamuṭṭhitā tejodhātu jhānānubhāvasantejitā tikkhatarā hotīti vuttaṃ ‘‘aṭṭha…pe… pariṇāmeyyā’’ti. Bhagavato pana suddheneva pariṇamatīti vuttaṃ ‘‘pākatikenevā’’ti, jhānānubhāvappattena jhānena vinā sabhāvasiddheneva.

“仅是供上”是指婆罗门说“请尊者享用”而供上。“仅是所生之精华”是指不取其物质，仅取从物质中分离出的精华。因此它变得精微，是指那供食的残余完全变得精微，这是就其精华的非粗重性、仍以原有形态显现而言，并非单指摄取精华本身。因为它（精华）的性质是不可分离的，无法单独摄取，所以天神们也是连同物质一起摄取的。“人的物质”是指由业所生的身体。因为物质的粗重性，（人的）消化力不像天神那样敏锐，混合了天食后不能完全消化。虽然天食是精微的，但与那乳粥混合后，因与粗重物质混合，不能给身体精微的天神带来安乐。这个意思由“至于牛乳……”等文句所显示。或者说，因为所食物质的粗重性，天神难以完全消化；因为天食的沉重性，人类也难以消化。因此世尊说“我实不见……”等语。由等至心生起的火界，被禅那威力所激发，会变得更猛利，所以说“八……能消化”。但世尊仅凭纯粹的（火界）就能消化，所以说“仅凭自然的”，即无需依靠禅那威力所达到的禅那，仅凭其自然成就的（火界）。

‘‘Appaharite’’ti ettha appa-saddo ‘‘appiccho’’tiādīsu viya abhāvatthoti āha ‘‘appahariteti aharite’’ti. Pātisatepi pāyase. Na āluḷatīti na āvilaṃ hoti. Anāgantāva gaccheyya ‘‘attanāpi [Pg.262] na paribhuñji, aññesaṃ na dāpesi, kevalaṃ pāyasaṃ nāsesī’’ti domanassappatto.

在“appaharite”(少绿草处)中，“appa”一词如在“appiccho”(少欲)等词中一样，是“无”的意思，所以说“appaharite即aharite(无绿草处)”。即使乳粥被倒掉。“不搅动”是指不浑浊。（如果世尊）不来就离开，（婆罗门）会因“（他）自己不吃，也不给别人，只是毁了这乳粥”而感到忧恼。

Dāru samādahānoti dāruhariddi dārusmiṃ tassa dahanto. Yadītiādi dārujhāpanassa bahiddhabhāvasādhanaṃ asuddhahetūnaṃ paṭipakkhābhāvato tassa. Khandhādīsu kusalāti tesu sabhāvato samudayato atthaṅgamato assādato ādīnavato nissaraṇato jānanato chekā paṇḍitā. Ñāṇajotinti ñāṇamayaṃ jotiṃ. Jālemīti pajjalitaṃ karomi. Niccaṃ pajjalitaggi sabbatthakameva vigatasammohandhakāratāya ekobhāsabhāvato. Sabbaso vikkhepābhāvato niccasamāhitatto. Evaṃ vadatīti caritaṃ brahmacariyaṃ gahetvā carāmīti evaṃ vattamānaṃ viya vadati āsannataṃ hadaye ṭhapetvā.

“点燃木柴”是指在木柴堆中燃烧它。“如果……”等语，是为了证明焚烧木柴是外在之事，因为它不能对治不净之因。“于蕴等善巧”是指因了知它们的自性、集起、灭去、味、患、离而成为善巧的智者。“智慧之光”即智慧所成的光明。“我点燃”即令其燃烧。常燃之火，因远离痴暗而成为遍照一切处的一道光明。因完全没有散乱，故恒常专注。“如是说”是指将（涅槃的）临近放在心中，而说“我已行梵行”。

Khāribhāroti khāribhārasadiso. Tenāha ‘‘yathā’’tiādi. Khandhena vayhamānoti kāje pakkhipitvā khandhena vayhamāno. Pathaviyā saddhiṃ phuseti bhārassa garukabhāvena kājassa pariṇamanena. Mānena attano jātiādīni paggaṇhato aññassa tāni na sahatīti āha – ‘‘tattha tattha issaṃ uppādento’’ti, tattha tattha jātiādimānavatthusmiṃ garutaraggahaṇena saṃsīdeyyāti adhippāyo. Kodho dhūmoti yathāpi bhāsuro aggi dhūmena upakkiliṭṭho, evaṃ kodhena upakkiliṭṭho. Ñāṇaggīti tassa kodho dhūmo. Musāvādova mosavajjaṃ. Yathā ñāṇe sati musāvādo natthi, evaṃ musāvāde sati ñāṇampīti tena taṃ nirodhitaṃ viya hotīti āha – ‘‘musāvādena paṭicchannaṃ ñāṇa’’nti. Yathā sujāya vinā brāhmaṇānaṃ yāgo na ijjhati, evaṃ pahūtajivhāya vinā satthu dhammayāgo na ijjhatīti jivhā sujāpariyāyā vuttā. Joti ṭhiyati etthāti jotiṭṭhānaṃ vedi, yaṃ aggikuṇḍaṃ. Sattānaṃ hadayaṃ jotiṭṭhānaṃ ñāṇaggino tattha samujjalanato. Attāti cittaṃ ‘‘āhito ahaṃ māno etthā’’ti katvā.

“佉梨担”即如同一佉梨的担子。因此说“譬如……”等。“以肩挑担者”即是放入扁担中以肩挑担者。因担子沉重，扁担弯曲而触及地面。因我慢而高举自己的种姓等，不能忍受他人，故说“处处生嫉妒”。其意为：因处处执取种姓等我慢之事为更重而沉没。“嗔为烟”是指，犹如明亮的火被烟所染污，如是（心）被嗔所染污。对于智慧之火，嗔是其烟。妄语即虚妄过。如有智慧则无妄语，同样，有妄语则无智慧，因此（智慧）就像被它所障碍，故说“智慧被妄语所覆”。犹如没有祭勺，婆罗门的祭祀不能成就；如是，没有广长舌，导师的法祭也不能成就。因此说舌是祭勺的同义词。火焰立于此处，故为“火处”，即祭坛，也就是火坑。众生之心是火处，因智慧之火在此燃烧。“我”即是心，因为（人们）认为“我慢安立于此”。

Dhammo rahadoti assaddhiyādiālasiyābhāvato kilesamalapakkhālanato paramagginibbutāvahanato ariyamaggadhammo anāvilo rahado. Heṭṭhupariyavālukāti viparivattitavālukā hutvā. Āluḷāti [Pg.263] ākulajātā. Paṇḍitānaṃ pasatthoti paṇḍitānaṃ purato seṭṭho. Seṭṭhabhāvena santo pāsaṃso hutvā kilese bhindati samucchindatīti sabbhīti vuccati. Tenāha ‘‘uttamaṭṭhenā’’ti. Tathā cāha bhagavā ‘‘maggānaṭṭhaṅgiko seṭṭho’’ti (dha. pa. 273).

“法为湖”是指，因无不信、懈怠等，因能洗净烦恼污垢，因能带来最上之火的熄灭，故圣道法是无浊的湖。“下上之沙”是指沙被翻转。“搅动”即变得混乱。“为智者所赞”即在智者面前为最胜。因其最胜而寂静，值得称赞，能破除、断尽烦恼，故称为“善人”。因此说“以最上义”。世尊也如是说：“诸道中八支道为最胜”。(法句273)

Vacīsaccanti iminā ‘‘caturaṅgasamannāgatā vācā suparisuddhā hotī’’ti sammāvācaṃ dasseti. Saccasaṃyamapadehi dassitā maggadhammā idha ‘‘dhammo’’ti adhippetāti āha – ‘‘dhammoti iminā…pe… dassetī’’ti. Maggasaccaṃ gahitaṃ anantaragāthāya anekehi visesetvā vuttattā. Atthatoti pubbaṅgamattādiatthato. Tāya hi sakiccaṃ karontiyā itare sabbepi tadanuvattikā honti. Taggatikattāti sammādiṭṭhiyā upakārakabhāvena tāya samānagatikattā. Ārammaṇañhi vitakkenāhaṭaṃ paññā vicinituṃ sakkoti. Tathā hi so paññākkhandhena saṅgahaṃ gato. Dhammoti sabhāvato samādhi gahito, itare dve tadupakārattā. Tathā hi ‘‘evaṃdhammā te bhagavanto’’tiādīsu (dī. ni. 2.13; ma. ni. 3.197; saṃ. ni. 5.378) samādhi ‘‘dhammo’’ti vutto. Paramatthasaccaṃ gahitaṃ sabbesaṃ seṭṭhabhāvato. Yathāha – ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34). Atthatoti tato eva paramatthato, anantaraṃ vuccamānānaṃ vā maggadhammānaṃ ārammaṇabhāvato. Pañcaṅgāni gahitāni tāsaṃ maggabhāvato. Tīṇi aṅgāni. Brahmacariyaṃ nāmāti etaṃ nibbānagāmi uttamaṭṭhena maggabrahmacariyaṃ nāma. Majjhe sitāti līnuddhaccādiantadvayavivajjanena majjhe majjhimapaṭipadābhāvanaṃ nissitā. Sassatucchedaggahaṇaṃ hettha padhānatāya nidassanamattaṃ. Seṭṭhappattīti seṭṭhabhāvappatti. Ta-kāro padasandhikaroti ‘‘sa ujubhūtesū’’ti vattabbe majjhe ta-kāro padasandhikaro, ‘‘sa dujjubhūtesūti keci paṭhanti, tesaṃ da-kāro padasandhikaro. Sa-iti sundariko brāhmaṇo vuttoti katvā āha ‘‘sa tva’’nti, so tvanti attho. Dhammo sāriyo paridhānabhūtā alaṅkārā etassāti dhammasārī. Atha vā dhammehi sāritavāti dhammasārī, tehi sāretvā ṭhitavāti attho. Tenāha ‘‘kusaladhammehī’’tiādi.

以“语谛”显示正语，即“具足四支的语言是完全清净的”。由“谛”与“律仪”二词所示的道法，在此意为“法”，故说“以法……显示”。取道谛，因在紧接的偈颂中以多种特征说明。从意义上说，是从前导等义而言。因为当它（正见）履行其职责时，其余一切都随之而行。“与其同趣”是指因能助成正见而与它有相同的趣向。因为慧能审查由寻所带来的所缘，因此它（寻）被摄入慧蕴。“法”从自性上取为定，其余二支（正精进、正念）因能助成它。正如在“彼世尊们有如是法”等句中，定被称为“法”。取胜义谛，因其为一切中最胜。如说：“诸比丘，所有有为或无为法，离贪于其中被称为最上。”从意义上说，是从彼胜义而言，或因其是紧接着所说的道法的所缘。取五支，因其为道。三支（正语、正业、正命为戒）。所谓“梵行”，此导向涅槃的道，以最上义而名为“道梵行”。“住于中”是指远离昏沉、掉举等二边，依止于中，即修习中道。此处说执取常见、断见，仅是因其主要而举例。“得最胜”即达到最胜的状态。`ta`字母是连声词。当应说`sa ujubhūtesu`时，中间的`ta`是连声词。有人读作`sa dujjubhūtesu`，对他们来说，`da`是连声词。因为说“sa”是指孙达瑞咖(Sundarika)婆罗门，故说“sa tvaṃ”，意为“so tvaṃ”(彼你)。法是他的核心、衣饰、庄严，故为`dhammasārī`。或者，被诸法所驾驭，故为`dhammasārī`，意为被它们驾驭而住。因此说“以诸善法……”等。

Sundarikasuttavaṇṇanā niṭṭhitā.

孙达瑞咖经释义终。

10. Bahudhītarasuttavaṇṇanā

10. 多女经释义

196. Samantatoti [Pg.264] dakkhiṇavāmānaṃ vasena samantato. Ūrubaddhāsananti ūrūnaṃ bandhanavasena nisajjanaṃ. Dvinnaṃ ūrūnaṃ aññamaññabandhanavasena ābhujitākāraṃ sandhāyāha ‘‘ābhujitvāti bandhitvā’’ti. Heṭṭhimakāyassa anujukaṃ ṭhapanaṃ nisajjāvacaneneva bodhitanti ‘‘ujuṃ kāya’’nti ettha kāya-saddo uparimakāyavisayoti āha ‘‘uparimaṃ sarīraṃ ujukaṃ ṭhapetvā’’ti. Taṃ pana ujukaṭṭhapanaṃ sarūpato payojanato ca dassetuṃ ‘‘aṭṭhārasā’’tiādi vuttaṃ. Parimukhanti ettha pari-saddo abhisaddena samānatthoti āha ‘‘kammaṭṭhānābhimukha’’nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purekkhatoti attho. Pariggahaṭṭho ‘‘pariṇāyikā’’tiādīsu viya. Mukhanti niyyānaṭṭho ‘‘suññatavimokkhamukha’’ntiādīsu viya. Paṭipakkhato niggamanaṭṭho hi niyyānaṭṭho, tasmā pariggahitaniyyānanti sabbathā gahitasammosaṃ pariccattasammosaṃ satiṃ katvā paramaṃ satinepakkaṃ upaṭṭhapetvāti attho. Chabbaṇṇā…pe… nisīdi brāhmaṇassa pasādasañjānanatthaṃ. Aṭavimukhā caramānāti gocaraṃ gaṇhantā.

196. “周遍”(Samantato)是指从右至左全方位。“盘腿坐”(Ūrubaddhāsana)是指以双腿交叠的方式而坐。针对两腿相互交叠盘曲的姿势，说“盘结(ābhujitvā)即交叠(bandhitvā)”。下半身的不正直安放已由“坐”一词所说明，因此“身正直”中的“身”字是指上半身，所以说“上半身保持正直”。为了从形态和作用上说明那正直的安放，因此说“十八”等。“于面前”(Parimukhaṃ)，此处“pari”字与“abhi”字同义，所以说“朝向业处”(kammaṭṭhānābhimukha)，意为排除外缘散乱，专一系念业处。“pari”有摄持义，如在“导引”(pariṇāyikā)等词中。“mukha”(门)有出离义，如在“空解脱门”(suññatavimokkhamukha)等词中。出离义即是从对治法中出离，因此，“摄持出离”(pariggahitaniyyāna)的意思是：完全把握、舍断迷乱，建立正念，从而现起最高的念与慧。六色……坐下，是为了令婆罗门生起净信。“行于林边”(Aṭavimukhā caramānā)是指行乞。

Ajjasaṭṭhinti ajja channaṃ pūraṇī saṭṭhī divasavutti, ajja ādiṃ katvā cha divaseti attho. Accantasaṃyoge cetaṃ upayogavacanaṃ. Ajja chadivasamattakāti ajjato chaṭṭhadivasamattakā. Lāmakāti nihīnā nipphalā. Tenāha ‘‘tilakhāṇukā’’tiādi.

“今日第六十日”(Ajjasaṭṭhi)：今日是第六十个日转，意思是“从今日算起的六天”。这是表示持续连接时的用法。“今日仅六天而已”(Ajja chadivasamattakā)的意思是从今日算起的第六天。“劣”(Lāmaka)是低下的、无果的。因此说“芝麻桩”(tilakhāṇukā)等等。

Ussāhenāti uddhaṃ uddhaṃ pasārena abhibhavanena. Taṃ pana nesaṃ abhibhavanaṃ dassetuṃ ‘‘kaṇṇanaṅguṭṭhādīnī’’tiādimāha.

“以奋力”(Ussāhena)是指以向上伸展来征服。为了显示他们的征服，所以说“耳、尾等”等等。

‘‘Uppāṭakapāṇakā’’ti tacaṃ uppāṭetvā viya khādakapāṇakā ūkāmaṅgulādayo.

“撕咬身体的虫子”(Uppāṭakapāṇakā)是指那些像撕裂皮肤般咬食的虫子，如虱子、跳蚤等。

Kaḷārapiṅgalāti nikkhantapiṅgalakkhikā, kaḷārapiṅgalāti vā rattagattā ca piṅgalacakkhukā ca. Tilakāhatāti āhatatilakā, tilappamāṇehi bindūhi samantato santhatasarīrā.

“迦罗罗频伽罗”(Kaḷārapiṅgalā)是指有着突出的黄褐色眼睛，或指身体红色且眼睛黄褐色。“提罗迦诃多”(Tilakāhatā)是指身上有斑点，全身遍布芝麻大小的斑点。

Paṭigāthāhi brāhmaṇassa dhammadesanaṃ vaḍḍhesīti pakatiyā tassa attanā kathetabbaṃ dhammadesanaṃ pabbajjāguṇakittanavasena sattahi vaḍḍhesi. Pabbajitvāti [Pg.265] iṇāyikānaṃ attano palibodhaṃ tathā tathā jānāpetvā pabbajitvā.

以偈颂增长了婆罗门的说法，即他以赞叹出家功德等七种方式，增益了自己本应宣说的法。“出家”(Pabbajitvā)是指如此这般地告知债权人自己的障碍后而出家。

Yathā ca tattha bhagavā paṭipajji, taṃ dassetuṃ ‘‘puna divase’’tiādi vuttaṃ.

为了展示世尊在那里如何行事，所以说了“次日”等。

Taṃ taṃ kulagharaṃ pesetvāti taṃ taṃ tassa brāhmaṇassa dhītaraṃ tassa tassānucchavikassa brāhmaṇassa dento taṃ taṃ kulagharaṃ pesetvā brāhmaṇadhamme garukaraṇābhāvato.

“送到那个那个家族”是指，将那位婆罗门的女儿嫁给与她相配的婆罗门，之所以送到各个家族，是因为不尊重婆罗门法。

‘‘Naṭṭhe mate pabbajite, napuṃsakepi bhattari;

Itthiyā patiseṭṭhāya, na añño pati icchiyo’’ti. –

“夫失、夫死或出家，或夫为阉人；贤妇不应再求他夫。”

Ayañhi brāhmaṇadhammo. Ayyikaṭṭhāneti mātāmahiṭṭhāne ṭhapesi satthu cittārādhanavasenāti.

这确实是婆罗门的习俗。“在祖母的位置上”(Ayyikaṭṭhāne)是指，为了取悦导师，他将她安置在外祖母的位置上。

Bahudhītarasuttavaṇṇanā niṭṭhitā.

多女经释义终。

Paṭhamavaggavaṇṇanā niṭṭhitā.

初品释义终。

2. Upāsakavaggo

2. 优婆塞品

1. Kasibhāradvājasuttavaṇṇanā

1. 耕者巴罗多迦经释义

197. Dakkhiṇāgirisminti dakkhiṇāgirijanapade, tasmiṃ dakkhiṇāgirijanapade dakkhiṇāgirivihāre. Khandhesu ṭhapetvā yuge yottehīti yottarajjūhi yuttāni payojitāni icceva attho.

197. “在南方山”(Dakkhiṇāgirismiṃ)是指在南方山地区；在那南方山地区中的南方山寺院。“将轭置于肩上，用轭和缰绳”意思是：用轭绳连接、套上，就是这个意思。

Paṭhamadivaseti vapanadivasesu paṭhamadivase āraddhadivase. Pañcaṅgānipi paripuṇṇāni, pageva itaraṅgānīti dassetuṃ ‘‘paripuṇṇapañcaṅgā’’icceva vuttaṃ. Haritālamanosilāañjanehi uratthanādīsu ṭhapitattā ābhāya ujjalagattā. Avasesā balībaddā. Kilantagoṇaṃ mocetvā akilantassa yojanaṃ kilantaparivattanaṃ.

“初日”(Paṭhamadivase)是指播种日中的第一天，即开始的那一天。为了显示五支也完全圆满，更不用说其他的支分了，所以只说“圆满五支”。因为在胸口等处涂上了雄黄、雌黄、眼影，所以身体因光辉而明亮。剩下的是公牛。解下疲惫的牛，换上未疲惫的牛，这叫做更换疲惫的牛。

Sīhakuṇḍalānīti sīhamukhakuṇḍalāni. Brahmaveṭhananti brahmuno veṭhanasadisaṃ, assanakhaveṭhanasadisanti attho.

“狮耳环”(Sīhakuṇḍalāni)即狮面耳环。“梵天缠”(Brahmaveṭhanaṃ)是指像梵天的头巾，意思是像马蹄形的头巾。

Buddhānaṃ [Pg.266] kiccāni kālavasena vibhattāni pañca kiccāni bhavanti. Purebhattakiccanti bhattato pubbe buddhena kātabbakiccaṃ. Vītināmetvāti phalasamāpattiyā kālaṃ vītināmetvā. Kadāci ekotiādi tesaṃ tesaṃ vineyyānaṃ vinayanānurūpapaṭipattidassanaṃ. Pakatiyāti pakatibuddhavesena. Buddhānaṃ hi rūpakāyassa asītianubyañjanapaṭimaṇḍita-bāttiṃsamahāpurisa- lakkhaṇa-kāyappabhā-byāmappabhā-ketumālāvicittatā buddhaveso. Kadāci anekehi pāṭihāriyehi vattamānehīti iminā pāramīnaṃ nissandabhūtāni pāṭihāriyāni rucivaseneva pakāsanakāni bhavanti, na sabbadāti dasseti. Evañca katvā ‘‘indakhīlassa anto ṭhapitamatte dakkhiṇapāde’’tiādivacanaṃ samatthitaṃ hoti. Bhagavato kāye pītarasmīnaṃ yebhuyyatāya ‘‘suvaṇṇarasasiñcanāni viyā’’ti vatvā kāyamhi nīlādirasmīhi tahaṃ tahaṃ pītamissitaṃ sandhāya ‘‘vicitrapaṭaparikkhittāni viya cā’’ti vuttaṃ. Madhurenākārena saddaṃ karonti tuṭṭharavaravanato.

诸佛的事业，依时间分为五种。“食前业”(Purebhattakicca)是指佛陀在饭食前应做之事。“度过时间”是指以果定度过时光。“有时独自”等情形，是为应调伏者示现随顺调伏的修行方式。“自然”是指佛陀本然之相。诸佛的色身具足八十种随形好庄严、三十二大士相、身光、寻光、以及由种种光芒组成的顶髻，此即佛陀的形貌。“有时以种种神通示现”，此句显示，由波罗蜜所生的神通，仅随其意乐而显现，并非时时如此。如此说明后，“右脚置于帝释柱之内”等语句便能成立。世尊身上以黄光居多，所以说“如以黄金液浇灌一般”，而身上在不同地方也混合着蓝色等光芒，所以又说“如以种种色彩的布匹围绕一般”。以悦耳的方式发出声音，出自满足的妙音。

Tatthāti vihāre. Gandhamaṇḍalamāḷeti hatthena kataparibhaṇḍe samosaritagandhapupphadāme maṇḍalamāḷe.

“在那里”(Tattha)，即在寺院中。“香花圆厅”(Gandhamaṇḍalamāḷe)，即指以手工制作的陈设和堆积的香花花鬘所装饰的圆厅。

Upaṭṭhāneti pamukhe. ‘‘Ovadatī’’ti vatvā tatthovādaṃ sāmaññato dassetuṃ, ‘‘bhikkhave’’tiādi vuttaṃ. Sampattīti cakkhādiindriyapāripūri ceva hatthādisampadā ca. Samassāsitakāyo kilamathavinodanena. ‘‘Tañca kho samāpajjanenā’’ti vadanti. Dutiyabhāgeti iminā aparabhāgaṃ tayo bhāge katvā tattha purimabhāgaṃ seyyanisajjāvasena samāpattīhi vītināmetīti dasseti. Lokanti rājagahādīsu yaṃ tadā upanissāya viharati, tattha aññattha vā bujjhanakaṃ vineyyasattalokaṃ buddhacakkhunā voloketi. Kālayuttanti tesaṃ indriyaparipākakālānurūpaṃ. Samayayuttanti tasseva vevacanaṃ. Samayayuttanti vā tehi ājānitabbavisesapaṭilābhānurūpaṃ.

“侍奉”(Upaṭṭhāne)意为在面前。“教诫”(Ovadati)一词说完后，为了在那里以一般方式显示教诫，所以说了“比丘们”等语。“成就”(Sampatti)是指眼等诸根圆满，以及手等肢体完备。“身体舒适”(Samassāsitakāyo)是指通过消除疲劳来使身体舒适。“并且通过入定来完成”这样说。“第二部分”是用这个词将后夜分为三个部分，说明在那里以前半部分以坐卧的方式通过入定来度过。“世间”(Loka)是指当时所依止居住的王舍城等地，或者在其他地方，用佛眼观察那些应该被调伏的可教化众生。“时机相应”(Kālayutta)是指与他们的诸根成熟时机相应。“时节相应”(Samayayutta)是它的同义词。或者说，“时节相应”是指与他们应知的特殊功德之证得相应。

Paṭisallīnoti kālaparicchedaṃ katvā samāpattiṃ samāpanno. Adhippāyaṃ sampādento taṃ avirādhento, ajjhāsayānurūpanti attho.

“独处”(Paṭisallīno)是指划定时间界限后进入禅定。“实现意图”，不违背它，意思是“随顺自己的意乐”。

Sakala…pe… devatāyoti ettha lokadhātusākalyaṃ daṭṭhabbaṃ, na devatāsākalyaṃ. Na hi mahāsamaye viya sabbadā majjhimayāme dasasahassacakkavāḷe [Pg.267] sabbattha sabbā devatā satthu samīpaṃ upagacchanti. Kilāsubhāvo kilamatho.

“一切……乃至天神”等，此处应理解为整个世界系统，而非全部天神。因为并非像大集会时那样，总是在中夜时分，一万个轮围世界的所有天神都来到导师身边。“疲倦的状态”就是疲倦。

Vihāracīvaraparivattanavasenāti vihāre nivatthanivāsanaparivattanavasena. Ādiyitvāti pārupanavasena gahetvā. Tenāha ‘‘dhāretvā’’ti. Bhikkhācāranti bhikkhatthaṃ caritabbaṭṭhānaṃ.

“以更换寺院衣物为由”(Vihāracīvaraparivattanavasena)是指以更换在寺院中所穿的下衣为由。“取用”(Ādiyitvā)即以穿着的方式拿取。因此说“穿着”(dhāretvā)。“行乞处”(Bhikkhācāra)是指为了乞食而应该行走的地方。

Atirocamānanti taṃ taṃ atikkamitvā samantato sabbadisāsu virocamānaṃ. Sarīrappabhanti attano sarīrappabhaṃ. Jaṅgamaṃ viya padumasaranti ratanamayakiñjakkhaṃ rajatamayakaṇṇikaṃ samantato samphullitakañcanapadumaṃ sañcārimasaraṃ viya. Gaganatalanti abbhamahikādiupakkilesavigamena suvisuddhaākāsatalaṃ viya. Tampi hi tārāgaṇakiraṇajālasamujjalatāya samantato virocati. Kanakasikharanti kanakagirisikharaṃ. Siriyā jalamānanti sabbaso anavajjāya sabbākārena paripuṇṇakāyatāya anaññasādhāraṇāya rūpakāyasiriyā samujjalaṃ, yassā rucirabhāvo viddhe vigatavalāhake puṇṇamāsiyaṃ paripuṇṇakalamanomamaṇḍalaṃ candamaṇḍalaṃ atirocati, pabhassarabhāvo sahassaraṃsikiraṇatejojālasamujjalaṃ sūriyamaṇḍalaṃ abhibhavati, hemasamujjalabhāvo tadubhaye abhibhuyya pavattamānaṃ ekakkhaṇe dasasahassilokadhātuvijjotanasamattha-mahābrahmuno pabhāsamudayaṃ abhivihacca bhāsati tapati virocati.

“超越一切光明者”，即超越种种光明而遍照十方一切处所。“身光”，即自身所发之光。“如移动的莲花池”，其宝茎为宝石所造，花蕊为白银所造，四周盛开着黄金莲花，犹如可以随意移动的池塘。“虚空界”，犹如乌云尘埃等污垢消散后极其清净的虚空。那虚空也因繁星的光芒交织而遍照四方。“金山峰”，即黄金山的山顶。“威光炽盛”，以其完全无过失、各方面圆满、独一无二的色身威光而闪耀，其美好胜过无云满月之圆满月轮，其光辉超越千道光芒炽盛的日轮，其金色光辉超越日月，在一瞬间能照亮一万个世界，甚至胜过大梵天（Mahābrahmā）的光芒，照耀、发热、闪耀。

Samantapāsādiketi samantato pasādāvahe. Tañca kho sabbaso saritabbatāyāti āha ‘‘pasādanīye’’ti. Uttamadamathasamathamanuppatteti kāyavācāhi anuttaraṃ dantabhāvañceva anuttaraṃ cittavūpasamañca sampatte. Appasādenāti pasādābhāvena, pasādapaṭikkhepena vā assaddhiyena. Ubhayathāpi noti appasādo macchariyanti ubhayathāpi no eva, atha kho anattamanatāya upārambhādhippāyena apasādento, bhagavato mukhato kiñci desetukāmo vā evamāha. Tattha kāraṇaṃ dassento ‘‘bhagavato panā’’tiādimāha. Atittanti tittiṃ agacchantaṃ. Kammabhaṅganti kammahāniṃ.

“普端严”（Samantapāsādikā）意指能从各方面带来净信。为了能完全忆持，故说“令人净信”。“成就最上调伏与寂止”（Uttamadamathasamathamanuppatte）意指以身语成就无上调伏，心亦证得无上寂止。“不生净信”（Appasādena）意指缺乏净信，或拒绝净信而生不信。“两者皆非”（Ubhayathāpi no）意指不生净信与吝啬皆非此意，而是因为心怀不满，意欲责难，或欲从世尊（Bhagavā）口中听闻教法，故如是说。为阐明其因，故说“然而世尊”等。“不满足”（Atittaṃ）意指不感满足。“业损减”（Kammabhaṅgaṃ）意指业之亏损。

Tikkhapañño esa brāhmaṇo, tathā hi na cirasseva arahattaṃ sacchikarissati. Kathāpavattanatthampi evamāha – ‘‘evaṃ ahaṃ imassa kañci dhammaṃ sotuṃ [Pg.268] labhissāmī’’ti. Veneyyavasenāti attano kasanakāribhāvakittanamukhena vinetabbapuggalavasena.

这位婆罗门(brāhmaṇa)智慧敏锐，故不久即可证得阿罗汉果。为开启话题，他如是说：“如此我将能从他那里听到一些法。”“以应调伏者故”(Veneyyavasena)，意指通过宣说自己耕作之事，是就应被调伏的个人(puggala)而言。

Oḷārikānīti pākatikāni. ‘‘Esa uttamadakkhiṇeyyo’’ti sañjātabahumāno. Pāḷiyaṃ ‘‘yugaṃ vā naṅgalaṃ vā’’ti vā-saddo avuttavikappattho. Tena bījādiṃ saṅgaṇhāti, tasmā bījaṃ vā īsaṃ vā pariggahayottāni vāti ayamattho dassito hoti. Tathā hi bhagavā brāhmaṇassa paṭivacanaṃ dento ‘‘saddhā bīja’’ntiādimāha. Pubbadhammasabhāgatāyāti paṭhamaṃ gahitadhammasabhāgatāya. Yaṃ panettha vattabbaṃ, taṃ aṭṭhakathāruḷhameva gahetabbañca saddato atthāpattito vā idha daṭṭhabbaṃ. Buddhānaṃ ānubhāvo ayaṃ, yadidaṃ pasaṅgāgatadhammamukhena desanaṃ ārabhitvā veneyyavinayanaṃ.

“粗显”（Oḷārika）意即自然。“此是最上应供者”——由此生起极大的恭敬心。巴利语中“轭或犁”（yugaṃ vā naṅgalaṃ vā）的“或”字，是未明示之选择义。因此包含种子等，故“种子或轭或缰绳等”即表明此义。例如，世尊（Bhagavā）回答婆罗门（brāhmaṇa）时说“信是种子”等。“先前得法相应”（Pubbadhammasabhāgatāya）意指与最初接受之法相应。此处应说者，皆应依照义注所载，或从字面、或从意义推断来理解。诸佛之威力即是如此，能以随顺机缘之说法为开端，来调伏应被调伏者。

Ananusandhikāti pucchānusandhivasena ananusandhikā. Evanti idāni vuccamānākārena. Etthāti etissā desanāya. Soti bhagavā. Tassāti brāhmaṇassa. Anukampāyāti asabbaññū hi satipi anukampāya pucchitamatte tiṭṭheyya, tathā jānantopi ananukampako, bhagavā pana ubhayadhammapāripūriyā ‘‘idaṃ apucchita’’nti aparihāpetvā katheti. Samūlantiādinā saṅkhepena vuttamatthaṃ vivaranto ‘‘tatthā’’tiādimāha. Tattha bījassa kasiyā mūlabhāvo nānantariyato tappamāṇavidhānato cāti āha ‘‘tasmiṃ…pe… kattabbato’’ti. Tena anvayato byatirekato ca bījassa kasiyā mūlabhāvaṃ vibhāveti. Kusalāti iminā akusalā tato aññathāpi karonti, taṃ pana appamāṇanti dasseti.

“无后续”（Ananusandhikā）意指不以提问为依据，故无后续。“像这样”（Evaṃ）意指现在所要讲的方式。“这里”（Ettha）意指此开示。“是”（So），意指世尊（Bhagavā）。“他的”（Tassa），意指那位婆罗门（brāhmaṇa）。“因为怜悯”（Anukampāya），即使非一切知者，若有怜悯心，亦会仅回答所问；而即使知晓却无怜悯者，亦是如此。然而世尊（Bhagavā）具足两种圆满，不会因对方未问而略去不谈，而是会开示。“有根”（Samūlaṃ）等是简略之说，为阐明其义，故说“在那里”等。在那里，种子是耕作的根本，因为其不可或缺性与定量标准，故说“在那个……应该做”。通过顺向与逆向的方式，阐明了种子是耕作根本的道理。“善巧者”（Kusala）以此说明，不善巧者即使会反其道而行，但他们没有衡量标准。

Tassāti brāhmaṇassa bījaṭṭhāniyassa dhammassa ca upakārabhāvato. Dhammasambandhasamatthabhāvatoti tathā vuttadhammassa phalena sambandhituṃ yojetuṃ samatthabhāvato. Tapo vuṭṭhīti vuttavacanaṃ sandhāya vuttaṃ. Saṅkhepato vuttamatthaṃ pākaṭaṃ kātuṃ ‘‘ayaṃ hī’’tiādi vuttaṃ. Kassakassa upakārassa bījassa anantaraṃ vuṭṭhi vuccamānā aṭṭhāne vuttā nāma na hoti. Kasmā? Bījassa vappakāle anurūpāya vuṭṭhiyā icchitabbato, tasmā avasāne majjhe vā vuccamānāya dhammasambandhasamatthatā tassā vibhāvitā na siyā. Attano avisayeti jhānādiuttarimanussadhamme. Pacchāpīti kasisambhārakathanato pacchāpi. Vattabboti ekantena vattabbo. Tadanantaraṃyevāti bījānantaraṃyeva. Vuccamānā vuṭṭhi samatthā hoti[Pg.269], bījassa phalena sambandhane samatthāti dīpitā hoti anantaravacaneneva tassā āsannaupakārattadīpanato.

“彼”（Tassa），是指对婆罗门以及对作为种子的法有助益故。能与法相应，是指所说的法能够与果相连结、结合的能力。“苦行是雨”（Tapo vuṭṭhi），是针对前面所说的话而说的。为了让简略说出的意思更加明白，所以说了“此即”等。对于农夫的帮助来说，在种子之后说降雨，似乎不合时宜，实则不然。为什么呢？因为在播种的时候正需要合适的雨水，所以如果在后期或者中间再说，便不能阐明其与法相应之能力。“自己所不涉之境”，是指禅定等超人法。“其后亦然”，是指在说了耕作的用具之后。“必定当说”，是肯定要说的。“紧随其后”，是指在种子之后立即（说）。所说的雨水是有作用的，即是阐明其能与种子的果实相连，此乃藉由“紧随其后”一词，以显示其直接的助益性。

Sampasādalakkhaṇāti pasīditabbe vatthusmiṃ sammadeva pasīdanalakkhaṇā. Okappanalakkhaṇāti saddheyyavatthuno evametanti pakkhandanalakkhaṇā. Mūlabījantiādīsu mūlameva bījaṃ mūlabījaṃ. Esa nayo sesesupi bījagāmassa adhippetattā. Bhūtagāmo pana mūlaṃ bījaṃ etassāti mūlabījantiādinā veditabbo. Bījabījanti pañcamaṃ pana paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato virūhanasamatthe sāraphale niruḷho bījasaddo tadatthasiddhiyā mūlādīsupi kesuci pavattatīti tato nivattanatthaṃ ekena bīja-saddena visesetvā vuttaṃ ‘‘bījabīja’’nti ‘‘dukkhadukkhaṃ rūparūpa’’nti ca yathā. Evampi iminā atthena imassapi nippariyāyova bījabhāvoti dassento āha ‘‘taṃ sabbampi…pe… gacchatī’’ti.

信乐相，即于应信乐之事物上，正确生起信乐之相。决定相，即于可信之事物，如是决定并投入之相。于“根本种子”等词中，根本即是种子，故称根本种子。此理亦适用于其余词语，因其皆以种子类为旨。然植生类，则以根本为种子，故当依“根本种子”等词而解。“种子种子”，此第五（种）词，乃指于其他因缘聚合时，因其为生起相似果之殊胜原因，故“种子”一词，便固定用以表示具生长能力之精华果。为成就此义，“种子”一词亦为某些人用于根本等处。为免混淆，故以一“种子”特指之，称“种子种子”，犹如“苦苦”、“色色”。如是亦以此义显示，即便如此，此种子之义亦无任何不同，故说“彼一切皆……趣向”。

Idāni kathañci vattabbe saddhāya opammatte bīje saddhāya bījabhāvaṃ vibhāvetuṃ ‘‘tattha yathā’’tiādi āraddhaṃ. Kāmaṃ saddhūpanisaṃ sīlaṃ, tathāpi samādhissa viya sabbesampi anavajjadhammānaṃ ādimūlabhāvato saddhāyapi patiṭṭhā hotīti āha ‘‘heṭṭhā sīlamūlena patiṭṭhātī’’ti. Yasmā sabbasseva puggalassa saddhāvasena samathavipassanārambho, tasmā sā ‘‘upari samathavipassanaṅkuraṃ uṭṭhāpetī’’ti vuttā. Tanti dhaññabījaṃ. Pathavirasaṃ āporasanti sasambhārapathavīāpesu labbhamānaṃ rasaṃ. Gahetvāti paccayaparamparāya gahetvā. Dhaññaparipākagahaṇatthanti dhaññaparipākanibbattiatthaṃ. Rasanti saddhāsīlamūlahetusamathavipassanābhāvanārasaṃ ādiyitvā. Ariyamagganāḷenāti ariyamaggasotena ariyaphaladhaññaparipākagahaṇatthanti ariyaphalameva dhanāyitabbato dhaññaṃ tassa nibbattiatthaṃ. Dhaññanāḷaṃ nāma kaṇḍassa nissayabhūto pacchimadeso, kaṇḍo tabbhantaro taṃnissayoyeva daṇḍo. Pasavo nāma pupphaṃ. Vuddhinti avayavapāripūrivasena vuddhiṃ. Virūḷhinti mūlasantānadaḷhatāya viruḷhataṃ. Vepullanti pattanāḷādīhi vipulabhāvaṃ. Khīraṃ janetvāti taruṇasalāṭukabhāvappattiyā taṇḍulassa bījassa bījabhūtaṃ khīraṃ uppādetvā. Esāti saddhā. Patiṭṭhahitvāti kammapathākammapathasammādiṭṭhisahitena ādito pavattasīlamattena patiṭṭhahitvā. Vuddhintiādīsu suparisuddhāhi sīlacittavisuddhīhi vuddhiṃ, diṭṭhikaṅkhāvitaraṇavisuddhīhi virūḷhiṃ. Maggāmaggapaṭipadāñāṇadassanavisuddhīhi vepullaṃ patvā. Ñāṇadassanavisuddhikhīranti [Pg.270] sādurasasuvisuddhibhāvato ñāṇadassanavisuddhisaṅkhātaṃ khīraṃ janetvā. Aneka…pe… phalanti anekapaṭisambhidā-anekābhiññāṇaparipuṇṇaṃ arahattaphalasīsaṃ nipphādeti.

现在，为了阐明信的种子性，以信为喻，故说“譬如”等语。虽然戒以信为助缘，然而，如同定一般，信乃一切无过失法之根本，故信亦是所依处，因此说“以下戒根为所依”。因为一切个人(puggala)的止观修习皆以信为开端，故说信“于其上发起止观的嫩芽”。此中，“谷种”指稻谷的种子。“地味”指包含于资生的大地与水界中的养分。“摄取”指通过因缘相续而摄取。“为成熟谷实故”，指为令谷实成熟而生起。“味”指摄取以信和戒为根本因的止观修习之味。“以圣道茎管”指通过圣道流，“为证得圣果谷实成熟故”，指圣果本身应被珍视如同谷物，为令其生起。“谷茎”指稻秆的底部，乃稻秆所依的基础；稻秆则为谷茎内部的支撑结构。“花穗”指谷物开花时的花。“增长”指各组成部分的圆满。“茂盛”指根系坚固、生长茂盛。“广大”指枝叶、茎干等的舒展状态。“生乳”指谷粒于幼嫩时期，种子内部所含的乳白色浆液，乃种子生长的养分来源。“此”指信。“安立”指以伴随关于业道与非业道的正见、从最初开始行持的戒而安立。“增长等”指通过极清净的戒清净与心清净而增长，通过见清净与度疑清净而茂盛，通过道非道智见清净与行道智见清净而达广大。“智见清净乳”指由于极佳妙纯净的状态，所生起的名为智见清净的乳。“无量……果”指成就具无量无碍解、无量神通的圆满阿罗汉果。

Bījakiccakaraṇatoti bījakiccassa karaṇato. Yañhi taṃsadisassa visadisassa ca attano phalassa patiṭṭhāpanasambandhananipphādanasaṅkhātaṃ bījassa kiccaṃ, tassa karaṇato nibbattanato ‘‘evaṃ saddhā bījakicca’’nti vuttaṃ. Iminā anaññasādhāraṇaṃ saddhāya kusaladhammānaṃ bījabhāvaṃ dasseti. Sā cātiādinā tamevatthaṃ samattheti. Idāni tattha āgamaṃ dassento ‘‘saddhājāto’’tiādimāha. Tena yathā sappurisūpanissayassa saddhammassavanassa ca, evaṃ anavasesāya sammāpaṭipattiyā saddhā mūlakāraṇanti dasseti.

“行种子作用故”(Bījakiccakaraṇato)是“行种子作用”(bījakiccassa karaṇato)的意思。即所谓建立、联系并产生与其同类或异类果实的种子作用，因行此作用、令其生起，故说“如是，信行种子作用”。藉此显示信作为诸善法种子的不共性。以“彼亦”等语，支持此义。现在，为展示经教依据，而说“信所生”等。由此表明，如同亲近善士与听闻正法，信是一切圆满正行的根本原因。

Indriyasaṃvaro vīriyañca akusaladhamme, dukkarakārikā dhutaṅgañca akusaladhamme ceva kāyañca tapati vibādhatīti tapoti vuccati. Indriyasaṃvaro adhippeto vīriyassa dhorayhabhāvena gayhamānattā, itaresaṃ vuṭṭhibhāvassa anuyuñjamānattā. Ādi-saddena kalalaṅgāravuṭṭhiādīnaṃ saṅgaho. Samanuggahitanti upagataṃ. Viruhanāmilāyananipphattivacanehi dhaññabījasantānassa viya tesaṃ vuddhiyā saddhābījasantānassa tapovuṭṭhiyā ādimajjhapariyosānesu upakārataṃ dasseti.

根律仪与精进，以及难行与头陀行，因能烧灼、恼害不善法与身体，故称为“苦行”(tapo)。此处意指根律仪，因其以精进的负重性而被执取；其余则以雨水之相而被勤修。“等”字包含泥雨、炭火雨等。“摄受”(Samanuggahitaṃ)指获得。通过“发芽”、“不枯萎”、“成就”等词，显示了苦行之雨，对于信种子的相续，在初、中、后阶段的成长所起的助益作用，如同（雨水）对于谷种的相续一样。

Purimapadesupīti api-saddena parapadesupīti attho daṭṭhabbo ‘‘hirī me īsā, mano me yotta’’nti icchitattā, ‘‘sati me’’ti ettha me-saddo ānetvā yojetabbo. Udakampi tāva dātabbaṃ hoti nadītaḷākādito ānetvā. Vīriyabalībadde catubbidhe yojetvā. Niccakālaṃ atthīti vacanaseso.

“于前文诸处亦”(Purimapadesupi)一句，通过“亦”(api)字，应理解为也意指“于他处亦然”，因为经中说“惭为我轭，意为我索”(hirī me īsā, mano me yotta)。在“念为我……”(sati me...)这句中，应引入“我的”(me)一词并与之结合。水也应从河、湖等处取来供应。套上四种精进的公牛。“恒常存在”是未尽之语。

Saha vipassanāya maggapaññā adhippetā amatapphalāya kasiyā adhippetattā. Vipassanā paññā cāti duvidhāpi paññā upanissayā hoti visiṭṭhabhāvato. Tenāha ‘‘yathā hī’’tiādi. Paññāti pakārehi jānātīti paññā. Paññavataṃ paññā purato hoti yonisomanasikārassa visesapaccayabhāvato, sahajātādhipatīsu ca ukkaṭṭhabhāvato. Sirīti sobhaggaṃ. Sataṃ dhammā saddhādayo, anvāyikāti anugāmino. Īsābaddhā hotīti hirisaṅkhātaīsāya baddhā hoti[Pg.271], paññāya kadāci appayogato manosīsena samādhi idha vuttoti āha ‘‘manosaṅkhātassa samādhiyottassā’’ti. Samaṃ upanetvā bandhitvā baddharajjukattā samādhiyottaṃ. Ekato gamananti līnaccāraddhasaṅkhātaṃ ekapassato gamanaṃ vāreti. Majjhimāya vipassanāvīthiyā paṭipādanato kāyādīsu subhasukhaniccattabhāvavigamane paññāya visesapaccayā satīti vuttaṃ – ‘‘satiyuttā paññā’’ti tassā sativippayogāsabbhāvato. Santatighanādīnaṃ ayaṃ viseso – purimapacchimānaṃ dhammānaṃ nirantaratāya ekībhūtānaṃ viya pavatti santatighanatā, ekasamūhavasena ekībhūtānamiva pavatti samūhaghanatā, dubbiññeyyakiccabhedavasena ekībhūtānamiva pavatti. Kiccaghanatā, ekārammaṇavasena ekībhūtānamiva pavatti ārammaṇaghanatā. Sabbesaṃ, sabbāni vā kilesānaṃ mūlasantānakāni sabba…pe… santānakāni. Anuppayogo hi attho. Padāletīti bhindati samucchindati. Sā ca kho ‘‘padāletī’’ti vuttā lokuttarāva paññā anusayappahānassa adhippetattā. Santatighanādibhedanā pana lokiyāpi hoti vipassanāvasena ghanavinibbhogassa nipphādanato. Tenāha ‘‘itarā pana lokikāpi siyā’’ti.

与观(vipassanā)相应的道慧，因意在达成不死果的耕耘而被作为主旨。观慧与道慧，此二种慧因其殊胜性而成为强依止。故说“譬如”等。“慧”(paññā)，以种种方式了知事物，故称慧。于具慧者，慧行于前，因慧是如理作意之殊胜缘，且于俱生增上法中最为殊胜。“光辉”(siri)，乃美好、庄严之义。“善法”，指信等；“随行者”，即随从者。“被轭所系缚”，即被名为惭之轭所系缚。因慧有时不被运用，此处以心为犁头，说定为轭索，故说“名为心的定轭索”。平等地引导并系缚，因其为被系缚之绳，故称定轭索。“共同前进”指它能防止偏向一侧的行进，即所谓的昏沉与掉举。因于中道观之行道中，为于身等中去除净、乐、常之相，念是慧之殊胜缘，故说“与念相应之慧”，因慧不与念分离。“相续密集”等之区别在于：前后诸法无间断，犹如一体般运作，是为相续密集；犹如一聚集体般运作，是为集合密集；因难以区分之作用而犹如一体般运作，是为作用密集；犹如一目标般运作，是为目标密集。所有烦恼，或言，所有烦恼之根本相续……乃至……相续。“不运用”即是其义。“破除”，乃打破、断除。此所说之“破除”，唯是出世间慧，因其旨在断除随眠。然而，对相续密集等之破除亦可是世间法，因其通过观而成就密集之分解。故说“其余亦可是世间法”。

Hirīyatīti lajjati, jigucchatīti attho. Tasmā ‘‘pāpakehi dhammehī’’ti nissakkavacanaṃ daṭṭhabbaṃ, hetumhi vā karaṇavacanaṃ. Ottappampi gahitameva, na hi lajjanaṃ nibbhayaṃ pāpabhayaṃ vā alajjanaṃ atthīti. Rukkhalaṭṭhīti rukkhadaṇḍo. Tena padesena kasanato visesato naṅgalanti vuccatīti āha ‘‘īsā yuganaṅgalaṃ dhāretī’’ti. Kāmaṃ paññārahitā hirī atthi, hirirahitā pana paññā natthevāti āha ‘‘hiri…pe… abhāvato’’ti. Sandhiṭṭhāne kampanābhāvato acalaṃ. Thirabhāvena asithilaṃ. Hiripaṭibaddhapaññā paṭipakkhavasena ca asithilabhāvena ca acalā asithilāti āha ‘‘abbokiṇṇā ahirikenā’’ti. Nāḷiyā minamānapuriso viya ārammaṇaṃ munāti paricchedato jānātīti mano. Manosīsenāti manaso apadesena. Taṃsampayuttoti iminā kuntasahacaraṇato puriso kunto viya manasahacaraṇasamādhi ‘‘mano’’ti vuttoti dasseti. Sārathināti kassakena. So hi idha balībaddānaṃ sāraṇato pācanato ‘‘sārathī’’ti adhippeto. Ekābandhananti ekābaddhakaraṇaṃ. Sakakicceti sakakiccena yutte. Tena hi īsādīsu [Pg.272] yathārahaṃ bandhitvā ekābaddhesu katesu naṅgalesu kiccaṃ ijjhati, no aññathāti taṃ ‘‘sakakicce paṭipādetī’’ti vuttaṃ. Avikkhepasabhāvenāti attano avikkhepasabhāvena. Bandhitvāti sahajātādipaccayabhāvena attanā sambandhitvā. Sakakicceti hirīādīhi yathāsakaṃ kattabbe kicce.

“惭”(hirī)即是羞耻，厌恶之义。因此，“于诸恶法”(pāpakehi dhammehī)应视为离格，或在原因义中视为具格。“愧”(ottappa)亦被含摄，因为羞耻不会是无畏的，对恶的怖畏也不会是无耻的。“木棍”(Rukkhalaṭṭhi)即树木的棍子。因以该部分耕作，故特别被称为犁，因此说“犁柄(īsā)支撑着轭与犁(yuganaṅgalaṃ)”。即使无慧之惭存在，然无惭之慧则绝不存在，故说“惭……乃至……不存在故”。因在连接处没有动摇，故为不动。因坚固的性质，故不松弛。与惭系缚之慧，因对治之故及不松弛之故，为不动、不松弛，因此说“不与无惭者混杂”。犹如以量器测量之人，能以界限了知所缘，故称“意”(mano)。“以意为首”(Manosīsena)，即以意之名义。“与彼相应”(Taṃsampayutto)，以此显示：犹如与矛(kunta)同行之人被称为矛兵，与意同行的定被称为“意”。“御者”(Sārathi)就是农夫。他在此处因驾驭并驱使牛只，故被称为“御者”。“单一系缚”(Ekābandhana)即是单一的束缚。“各司其职”(sakakicce)即是和各自的职责相应。因此，当在犁柄(īsā)等处如法系缚，使犁具成为一体时，其作用方能成就，否则不能，故说“使其各司其职”。“以不散乱之自性”(Avikkhepasabhāvena)，即以其自身不散乱之自性。“系缚”(Bandhitvā)，即以俱生等缘之故，自身相连。“各司其职”(Sakakicce)，即惭等各自应行之职事。

Cirakatādimatthanti cirabhāsitampi atthaṃ. Sarati anussarati kāyādiṃ asubhādito nijjhāyati. Phāletīti padāleti. Pājenti gamentīti taṃ pājanaṃ. Idha imasmiṃ sutte ‘‘pācana’’nti vuttaṃ ja-kārassa ca-kāraṃ katvā. Phālapācananti imamatthaṃ dassetuṃ ‘‘yathā hi brāhmaṇa…pe… satī’’ti vuttaṃ. Idāni tamatthaṃ vitthārato dassento ‘‘tattha yathā’’tiādimāha. Naṅgalaṃ anurakkhati bhijjanaphālanato. Purato cassa gacchatīti assa naṅgalassa kassane bhūmiyā vilikhane purato gacchati pubbaṅgamā hoti. Gatiyoti pavattiyo. Samanvesamānāti saraṇavasena gavesamānā. Ārammaṇe vā kāyādike upaṭṭhāpayamānā asubhādivasena paññānaṅgalaṃ rakkhati. Sabhāvāsabhāvūpagame phālo viya naṅgalassa ‘‘ārakkhā’’ti vuttā ‘‘sabbānatthato sati rakkhatī’’ti katvā. Tathā hesā ārakkhapaccupaṭṭhānā. Cirakatacirabhāsitānaṃ asammussanavasena sati paññānaṅgalassa purato hotīti vatvā tassa puratobhāvaṃ dassetuṃ ‘‘sati…pe… no pamuṭṭhe’’ti āha. Satipariciteti satiyā paṭṭhāpite. ‘‘Upaṭṭhāpite’’tipi pāṭho, ayamevattho. Saṃsīdituṃ na detīti sakiccakiriyāya saṃsīdanaṃ kātuṃ na deti. Kosajjasaṅkhātaṃ saṃsīdanaṃ kosajjasaṃsīdanaṃ.

“久作等义”(Cirakatādi-attho)亦指久说之义。“忆念”(sarati)，即随念(anussarati)；于身等，从不净等方面省察(nijjhāyati)。“剖开”(phāleti)即劈开(padāleti)。“驱赶”(pājenti)即使其行走(gamenti)，此即“驱策”(pājanaṃ)。于此经中，作“pācana”，是将“ja”音转为“ca”音。为显示“犁头与驱策”(phālapācana)之义，故说“犹如婆罗门……乃至……念”。今为详尽显示其义，故说“于彼，犹如”等。“守护犁”(Naṅgalaṃ anurakkhati)，即从破裂中守护。“于其前行”(Purato cassa gacchati)，即此犁于耕地、划开土地时，（念）行于其前，作为前导。“行”(gatiyo)即是诸行(pavattiyo)。“寻求”(Samanvesamānā)，即以忆念的方式寻求。或于身等所缘，以不净等方式令其现起，从而守护慧犁。于自性与非自性生起时，如犁头之于犁，（念）被称为“守护”(ārakkhā)，是因“念守护一切不利”。如是，此（念）以守护为现起。因于久作久说之事不忘失，念成为慧犁的前导。为显示其前导性，故说“念……乃至……不忘失”。“由念熟习”(Satiparicite)，即由念所建立。亦有读作“upaṭṭhāpite”，其义相同。“不令其沉没”(Saṃsīdituṃ na deti)，即不令其于自身事务的作为中沉没。名为懈怠的沉没，即“懈怠沉没”(kosajjasaṃsīdanaṃ)。

Pātimokkhasaṃvarasīlaṃ vuttaṃ kāyikavācasikasaṃyamassa kathitattā. Āhāre udare yatoti paribhuñjitabbaāhāre saṃyatabhāvadassanena paribhuñjitabbatāya catūsupi paccayesu saṃyatabhāvo dīpitoti āha ‘‘āhāramukhenā’’tiādi. Saṃyatabhāvo cettha paccayahetu anesanābhāvoti vuttaṃ ‘‘nirupakkilesoti attho’’ti. Bhojanasaddo āhāraparibhoge niruḷhoti katvā vuttaṃ ‘‘bhojane mattaññutāmukhenā’’ti. Paribhuñjanaṭṭhena pana bhojanasaddamukhenāti vutte adhippetattho labbhateva. Tenāti kāyaguttātiādivacanena. Na vilumpantīti ‘‘dīpetī’’ti padaṃ ānetvā sambandho.

已说波罗提木叉(pātimokkha)律仪戒，因已宣说身语之防护。“于食、于腹知节制”(Āhāre udare yato)，即通过显示于应受用食物上的节制，从而阐明了于所有四种资具上的节制，故说“以食物为首”等。此处的节制，是指不为资具而作不如法的寻求，故说“其义为无随烦恼”。因“食”(bhojana)一词常用于指食物的受用，故说“以于食知量为首”。然而，若从受用之义而言，说“以食一词为首”时，其意自明。“彼”(Tena)，即是通过“身护”等语。“不掠夺”(na vilumpanti)，应与“阐明”(dīpeti)一词连接。

Dvīhākārehīti [Pg.273] adiṭṭhādīnaṃ adiṭṭhādivasena diṭṭhādīnañca diṭṭhādivasenāti evaṃ dvippakārehi. Avisaṃvādanaṃ avitathakathanaṃ. Chedanaṃ mūlappadese nikantanaṃ. Lunanaṃ yattha katthaci chedanaṃ. Uppāṭanaṃ ummūlanaṃ. Asitenāti dattena, lāyitenāti attho. Visaṃvādanasaṅkhātānaṃ tiṇānaṃ, aṭṭhannaṃ anariyavohārānanti attho. Yathābhūtañāṇanti nāma rūpaparicchedakañāṇaṃ. Saccanti veditabbaṃ aviparītavuttikattā ‘‘chedakaṃ’’ chindanakaṃ. Niddānanti niddāyakaṃ. Idameva saccaṃ moghamaññanti diṭṭhi ‘‘diṭṭhisacca’’nti vuccati. Dvīsu vikappesūti bhāvakattusādhanavasena dvīsu vikappesu. ‘‘Niddāna’’nti upayogavaseneva attho.

“以两种方式”(dvīhākārehi)，即于未见等事，以未见等的方式；于已见等事，以已见等的方式，如是为两种。“不欺诳”(Avisaṃvādanaṃ)即说真实语(avitathakathanaṃ)。“斩断”(Chedanaṃ)即于根部截断。“割取”(Lunanaṃ)即随处截断。“拔除”(Uppāṭanaṃ)即连根拔起。“以镰刀”(asitena)，即以镰刀(dattena)，其义为“收割”。“名为欺诳之草”(Visaṃvādanasaṅkhātānaṃ tiṇānaṃ)，其义为八种非圣语。“如实智”(Yathābhūtañāṇa)即辨别名色之智。“谛”(Sacca)应被了知，因其行不颠倒，故为“能断者”(chedakaṃ)，能斩断之物。“除草”(Niddāna)，即清除者(niddāyakaṃ)。“唯此是实，余者皆虚”之见，称为“见谛”(diṭṭhisacca)。“于两种分别中”(dvīsu vikappesu)，即依状态与作者两种语法分别。“除草”(Niddāna)之义，仅依其作用而言。

Sīlameva ‘‘soracca’’nti vuttaṃ ‘‘pāṇātipātādīhi suṭṭhu oratassa kamma’’nti katvā. Saṅkhāradukkhādīnaṃ abhāvato sundarabhāvato sundare nibbāne ārammaṇakaraṇavasena ratattā surato, arahā. Tassa bhāvo soraccaṃ, arahattaṃ. Appamocanameva accantāya pamocanaṃ na hoti.

戒即被称为“柔和”(soracca)，因其是“于杀生等事善远离者的行为”。因无行苦等，因其美好，又因于美好的涅槃中，以之为所缘而喜乐，故为“善乐者”(surato)，即阿罗汉。其状态即“柔和”(soracca)，即阿罗汉果(arahatta)。少分解脱并非究竟解脱。

Yadaggena vipassanāya paññāya taṃsahagatavīriyassa ca naṅgaladhorayhatā, tathāpavattakusalabhāvanāya ca kasibhāvo ca, tadaggena tato puretaraṃ pavattapaññāvīriyapāramīnaṃ naṅgaladhorayhatā, tathāpavattakusalabhāvanāya ca kasibhāvo veditabboti dassento ‘‘yathā hī’’tiādimāha. Dhuraṃ vahatīti dhorayhaṃ. Yathāvuttaṃ ghananti asmimānādibhedaṃ ghanaṃ. Vahitabbā ādibhūtā dhurā etesaṃ atthīti dhurā, purimadhuravāhakā. Taṃmūlakā aparaṃ dhuraṃ vahantā dhorayhā. Dhurā ca dhorayhā ca dhuradhorayhaṃ ekattavasena. Vahantanti kasanena pavattantaṃ.

为显示“以观(vipassanā)慧及与其相应的精进为顶峰，有（如）犁与轭的负重；以如是生起的善法修习，有（如）耕作。应知，以此为顶峰，对于此前已生起的慧、精进波罗蜜，亦有（如）犁与轭的负重；以如是生起的善法修习，亦有（如）耕作”，故说‘犹如’等。‘能荷负重’(dhuraṃ vahati)，故为‘能负轭者’(dhorayhaṃ)。‘如前所说之坚固’，即我慢等差别之坚固。‘有应负之初轭’，故为‘负轭者’(dhurā)，即最初荷负重轭者。‘以彼为根基而荷负后轭者’，即为‘能负轭者’(dhorayhā)。‘负轭者’与‘能负轭者’，合说为‘负轭与能负轭者’(dhuradhorayhaṃ)。‘荷负’(Vahantaṃ)，即以耕作而行。

Kāmayogādīhi yogehi khemattā anupaddavattā. Taṃ nibbānaṃ adhikicca uddissa. Vāhīyati vipassanāya sahagataṃ. Abhimukhaṃ vāhīyati maggapariyāpannaṃ. Khettakoṭinti khettamariyādaṃ. Diṭṭhekaṭṭheti diṭṭhiyā sahajātekaṭṭhe pahānekaṭṭhe ca. Oḷāriketi uparimaggavajjhe upādāya vuttaṃ, aññathā dassanapahātabbāpi dutiyamaggavajjhehi oḷārikāti. Aṇusahagateti aṇubhūte. Idaṃ heṭṭhimamaggavajjhe upādāya vuttaṃ. Sabbakilese avasiṭṭhasabbakilese pajahantaṃ anivattantaṃ gacchati puna pahātabbatāya abhāvato. Anivattantanti na nivattantaṃ, yathā nivattanaṃ na [Pg.274] hoti, evaṃ gacchatīti attho. Tenāha ‘‘nivattanarahita’’ntiādi. Etaṃ pana tava dhuradhorayhaṃ.

因离欲轭等诸轭而安稳(khema)、无灾患(anupaddava)。“彼”(Taṃ)，即以涅槃为目标、为所向。“运行”(Vāhīyati)，即与观(vipassanā)相应。（慧）“向前运行”(Abhimukhaṃ vāhīyati)，即摄于道中。“田之终”(Khettakoṭi)即田之边界。“与见同业”(Diṭṭhekaṭṭhe)，即与见俱生为一业，以及断除为一业。“粗”(Oḷārike)，此说是就上道所断者而言，否则，见所断者较之第二道所断者亦为粗。“与微细相应”(Aṇusahagate)，即已变得微细。此说是就下道所断者而言。“断尽一切”(Sabbakilese pajahantaṃ)，即断尽所有剩余的烦恼，“不退转而行”(anivattantaṃ gacchati)，因无须再断除故。“不退转”(Anivattantanti)，即不退还，其义为如其不再退转般前进。故说“离退转”等。而此，即是汝之“负轭与能负轭者”。

Evamesā kasīti yathāvuttassa paccāmasanaṃ. Tenāha ‘‘nigamanaṃ karonto’’ti. Vuttasseva hi atthassa puna vacanaṃ. Paññānaṅgalena satiphālaṃ ākoṭetvāti paññāsaṅkhātena naṅgalena saddhiṃ satiphālassa ekābaddhabhāvakaraṇena ākoṭetvā. Kaṭṭhāti ettha ‘‘kasī’’ti padaṃ ānetvā sambandhitabbaṃ ‘‘kaṭṭhā kasī’’ti. Kammapariyosānanti yathāvuttakasikammassa pariyosānabhūtaṃ. Yadipi pubbe ‘‘paññā me yuganaṅgala’’ntiādinā attuddesikavasenāyaṃ amatapphalā kasi dassitā, mahākāruṇikassa pana bhagavato desanā sabbassapi sattanikāyassa sādhāraṇā evāti dassento ‘‘sā kho panesā’’tiādimāha.

“如此是耕作”，即是对前述内容的回顾。因此说“作总结”，因为是重复已说之义。“以慧为犁敲击念之犁头”，即是以名为智慧的犁与念之犁头结合为一来敲击。于“已耕(kaṭṭhā)”一词，应引入“耕作(kasī)”一词，连接为“已完成耕作(kaṭṭhā kasī)”。“业的终结”，即是如前所述的耕作之业的终结。虽然之前以“我之慧为轭为犁”等语，从自身角度开示了这结出不死果的耕作，但为了显示大悲世尊的教导实则共通于一切众生，故说“然此耕作”等。

Divaseyevāti taṃdivase eva. Ādimāhāti ettha ādi-saddena kathāpariyosāne pāṭhapadeso gahitoti tadaññaṃ ‘‘evaṃ vutte’’tiādipāṭhaṃ sandhāya ‘‘tato parañcā’’ti āha.

“即日(divase eva)”，即是“于当日”。于“说初(ādimāha)”一词中，以“初(ādi)”字指代说法结束处的文句，这是针对其他如“如是说(evaṃ vutte)”等文句而言，因此说“此后亦(tato parañca)”。

Kasibhāradvājasuttavaṇṇanā niṭṭhitā.

耕者巴罗多迦经释义终。

2. Udayasuttavaṇṇanā

2. 优陀夷经释义

198. Etaṃ vuttanti ‘‘odanena pūresī’’ti etaṃ vacanaṃ vuttaṃ. ‘‘Gahetuṃ samattho nāma nāhosīti bhagavato adhiṭṭhānabalenā’’ti vadanti. Taṃ brāhmaṇaṃ vinetukāmatāya kira bhagavā tathā akāsi.

198. “此语已说”，即是“以饭充满”此语已说。他们说：“（他）实无能力拿取，是因世尊的神通力”。据说，世尊是因欲调伏该婆罗门，才那样做的。

Upārambhabhayenāti parūpavādabhayena. Avatvāva nivatto ‘‘abbhāgatopi pāsaṇḍo vācāmattenapi na pūjetabbo’’ti brāhmaṇadhamme vuttattā. Pakkantoti brāhmaṇassa dhammaṃ avatvā pakkanto brāhmaṇassa na tāva ñāṇaṃ paripakkanti. Etaṃ vacanaṃ…pe… magamāsi ‘‘punappunañceva vapanti bīja’’ntiādinā [Pg.275] dhammaṃ kathetuṃ avassaṃ ākaṅkhanto. Pakārato kassatīti pakaṭṭhako, rasataṇhāya pakaṭṭhoti attho. Tenāha ‘‘rasagiddho’’ti.

“因惧斥责(upārambhabhayena)”，即是因惧他人非议。“未说而返”，是因为婆罗门法中说：“即使是外道来客，亦不应仅以言语恭敬”。“已离去(pakkanto)”，即是未对婆罗门说法而离去，因为婆罗门的智慧尚未成熟。此语……（中略）……他前往，必定是希望宣说“他们一再播种”等法。“以特殊方式耕耘者(pakārato kassatīti)”为“牵引者(pakaṭṭhako)”，义为“被味爱所牵引”。因此说“贪味者(rasagiddho)”。

‘‘Punappunañceva vapanti bīja’’nti imaṃ desanaṃ ārabhīti sambandho. Bījanti ca iti-saddo nidassanattho vā. Tena avayavena samudāyaṃ nidasseti. Osakkasīti saṅkocasi. Vuttanti vapanaṃ kataṃ. Tasmā vuttaṃ ‘‘alamettāvatā’’ti. ‘‘Vassitvā’’ti vuṭṭhiṃ pavattetvā.

“‘他们一再播种’，（佛陀）开始了此教说，这是上下文的关联。于‘种子’一词，‘iti’字用于示例。以此部分指代整体。‘你退缩(osakkasi)’，即是收缩。‘已播种(vuttaṃ)’，即是播种已完成。因此说‘这样就够了(alamettāvatā)’。‘降雨后(vassitvā)’，即使雨降下。

Desanā…pe… dasseti brāhmaṇena vuttaṃ ayuttavacanaṃ parivaṭṭentopi divase divase bhikkhācariyā nāma bhikkhūnaṃ kāyagatā vuttīti. Khīraṃ hatthena nayantīti vā khīranikā. Kilamatīti taṃtaṃkiccakaraṇavasena khijjati. Phandatīti anatthasamāyogavasena vipphandati. Apunabbhavāyāti āyatiṃ anuppattiyā. Maggo nāmāti upāyo nāma nibbānaṃ, tasmiṃ laddhe punabbhavābhāvato. ‘‘Punappuna’’nti vacanaṃ upādāya bījavapanādayo punappunadhammā nāma jātāti āha ‘‘soḷasa punappunadhamme desentenā’’ti.

教说……（中略）……显示了，即使是反驳婆罗门所说的不当之语，每日的乞食行也是比丘们与身体相关的活命方式。或者，“以手运送牛乳者”即是“运乳者(khīranikā)”。“疲劳(kilamati)”，即是因做种种事务而疲惫。“挣扎(phandati)”，即是因与无益之事结合而躁动。“为无再有(apunabbhavāya)”，即是为未来不生。“道”，即是通往涅槃的方法，因证得它便无再有。依据“一再(punappuna)”之语，播种等法被称为“一再法”，因此说“由开示十六种一再法者”。

Udayasuttavaṇṇanā niṭṭhitā.

优陀夷经释义终。

3. Devahitasuttavaṇṇanā

3. 天利经释义

199. Udaravātehīti vātakatavijjhanatodanādivasena aparāparaṃ vattamānehi udaravātehi, tassa vā vikārehi. Nibaddhupaṭṭhākakāle pana dhammabhaṇḍāgārikova. Araññanti bhagavato bhikkhūnañca vasanaṭṭhānabhūtaṃ tapovanaṃ. Taṃ niddhūmaṃ hoti udakatāpanassapi akaraṇato. Tasmāti yasmā tassa uṇhodakavikkiṇanacariyāya jīvikākappanaṃ hoti, tasmā.

199. “因腹风(udaravātehi)”，即是因风所致的刺痛、穿痛等而一再发作的腹风，或其病变。但在固定侍奉时，他实为法之库藏守护者。“林野(arañña)”，即是世尊与比丘们居住的苦行林。彼处无烟，因不烧水故。“因此(tasmā)”，即是因为他以贩卖热水的行为维持生计，因此。

Vattametaṃ tassa patikāratthaṃ parikathādīnampi kātuṃ labbhanato. Idāni tattha kāraṇampi savisayaṃ dassetuṃ ‘‘vaṇṇaṃ hī’’tiādi vuttaṃ. Bhagavā hi āyasmato upavāṇassa devahitabrāhmaṇassa taṃ sambhāvitaṃ bhavissati [Pg.276] tikicchāpaṭiyattaṃ, tāya ca attano rogassa vūpasamanaṃ, tappasaṅgena ca devahitabrāhmaṇo mama santikaṃ āgantvā dhammassavanena saraṇesu sīlesu ca patiṭṭhahissatīti sabbamidaṃ ñatvā evaṃ ‘‘iṅgha me tvaṃ, upavāṇa, uṇhodakaṃ jānāhī’’ti avoca. Āgamanīyappaṭipadaṃ pubbabhāgappaṭipadaṃ pubbabhāgappaṭipattiṃ kathetuṃ vaṭṭati anuttarimanussadhammattā. Sadevakena lokenāti anavasesato lokassa gahaṇaṃ. Phalavisesākaṅkhāya pūjetabbāti pūjanīyā, te eva idha ‘‘pūjaneyyā’’ti vuttā. Tathā ādarena pūjetabbatāya sakkāriyā, ā-kārassa rassattaṃ, ri-saddassa ca re-ādesaṃ katvā ‘‘sakkareyyā’’ti vuttaṃ. ‘‘Apacayeyyā’’ti vattabbe ya-kāralopaṃ katvā ‘‘apaceyyā’’ti vuttaṃ. Tesanti sadevakena pūjaneyyādīnaṃ. Haritunti netuṃ.

此乃应对之法，因为可以进行附带说明等。现在为显示其因缘及对象，故说“诚然是赞叹(vaṇṇaṃ hi)”等。世尊了知：具寿优波瓦纳(Upavāṇa)为天利(Devahita)婆罗门所准备的医药，将能平息自己的疾病，天利婆罗门亦将因此机缘前来我处，听闻正法后，安住于归依与诸戒中。了知这一切后，才说：“优波瓦纳，来，你为我准备热水。”因是无上人法，故适宜宣说其未来之道、前行之道。“连同天界(sadevakena lokena)”，即是无遗漏地含摄世间。因希求殊胜果报而应供养者，即是“pūjanīyā(应供养者)”，此处说为“pūjaneyyā”。同样，因应恭敬供养，故为“sakkāriyā(应恭敬者)”，将长音ā缩短，并将ri音变为re，说为“sakkareyyā”。本应说“apacayeyyā(应礼敬)”，但省略ya音，说为“apaceyyā”。“他们(tesaṃ)”，即是指连同天界在内的应供养者等。“带来(harituṃ)”，即是运送。

Ettakenapīti upasaṅkamanādinā ettakena appamattakenapi katavattena ayaṃ kitti…pe… somanassajāto.

“即便仅此”，即是即便仅以亲近等如此微小的行持，此名声……（中略）……生起喜悦。

Yajamānassāti deyyadhammaṃ dentassa. Dakkhiṇāya ijjhanaṃ nāma vipulaphalabhāvoti āha ‘‘mahapphalo hotī’’ti. Viditanti paṭividdhapaccakkhakataṃ. Ājānātīti vutthabhavādiṃ pariyādāya jānāti paṭivijjhati. Jānitvāti cattāri saccāni maggapaṭipāṭiyā paṭivijjhitvā. Aggappattatāya katakiccataṃ patto. Brāhmaṇena attanā kato kāro ca bhagavato eva paccupaṭṭhātīti taṃ dassento ‘‘iminā khīṇāsave yajanākārena yajantassā’’ti vuttaṃ.

“祭祀者(yajamānassa)”，即是布施所施之物者。“供施的成就”，即是具有广大果报，因此说“有大果报”。“已知(viditaṃ)”，即是已证悟、已亲见。“了知(ājānāti)”，即是遍知已住之有等后，知与证。“知已(jānitvā)”，即是依道之次第证悟四谛后。因达至高，故已达“所作已办”。为显示婆罗门自己所作的供养实则呈现于世尊，故说“对此以漏尽者的方式祭祀者”。

Devahitasuttavaṇṇanā niṭṭhitā.

天利经释义终。

4. Mahāsālasuttavaṇṇanā

4. 大富豪经释义

200. Yasmā tassa brāhmaṇassa anissayassa jiṇṇabhāvena visesato kāyo lūkho jāto, jiṇṇapilotikakhaṇḍehi saṅghaṭitaṃ pāvuraṇaṃ, tasmā ‘‘lūkhapāvuraṇo’’ti padassa ‘‘jiṇṇapāvuraṇo’’ti attho vutto. Pāṭiyekkanti puttesu ekameko ekamekāya vācāya visuṃ visuṃ.

200. 因为该婆罗门无所依怙，又因年老，身体变得特别粗糙，所穿外衣是由破旧碎布缝合而成，因此“粗糙外衣(lūkhapāvuraṇo)”一词，其义被说为“破旧外衣(jiṇṇapāvuraṇo)”。“各别地(pāṭiyekkaṃ)”，即是对诸子中的每一位，以一一之语，分别地（说）。

Sampucchanaṃ [Pg.277] nāma idha sammantananti āha ‘‘saddhiṃ mantayitvā’’ti. Nandissanti abhinandiṃ. Atītatthe hi idaṃ anāgatavacanaṃ. Tenāha ‘‘nandijāto…pe… ahosi’’nti. Bhussantāti nibbhussanavasena ravantā.

此处的“询问(sampucchanaṃ)”即是商议，因此说“一同商议后”。“他们将欢喜(nandissanti)”，即是（他）已欢喜。此处是以未来时态之语表过去义。因此说“生欢喜……（中略）……已是”。“吠叫着(bhussantā)”，即是以斥骂的方式叫喊着。

Vayogatanti pacchimavayaṃ upagataṃ. So pana yasmā purime dve vaye atikkamavasena gato. Pacchimaṃ ekadesato atikkamanavasena, tasmā vuttaṃ – ‘‘tayo vaye gataṃ atikkantaṃ pacchimavaye ṭhita’’nti.

“年迈(vayogataṃ)”，即是已达晚年。然而，因为他已度过前二个年龄阶段，并部分度过最后一个年龄阶段，因此说：“已度过、已越过三个年龄阶段，住于晚年”。

Nipparibhogoti jiṇṇabhāvena javaparakkamahāniyā aparibhogo na bhuñjitabbo. Khādanā apanīyatīti yavasaṃ adadantā tato nīharanti nāma. Theroti vuḍḍho.

“无受用(nipparibhogo)”，即是因年老而失去速度与精力，不堪受用，不应享用。“从食物中被移开(khādanā apanīyati)”，即是不给草料而将它带走。“长老(thero)”，即是年老者。

Anassavāti na vacanakarā. Appatissāti patissayarahitā. Avasavattinoti na mayhaṃ vasena vattanakā. Sundarataroti upatthambhakāribhāvena sundarataro.

“不顺从(anassavā)”，即是不听话者。“不恭敬(appatissā)”，即是无恭敬心者。“不随我意者(avasavattino)”，即是不随我意行事者。“更善(sundarataro)”，即是因作为支持者而更善。

Puratoti upatthambhakabhāvena purato katvā. Udake patiṭṭhaṃ labhati tattha patiṭṭhato thirapatiṭṭhabhāvato. Addhapatiṭṭho hi daṇḍo daṇḍadharapurisassa patiṭṭhaṃ labhāpeti.

置于前方，即作为支撑而置于前方。在水中获得立足之处，即因在此处获得稳固的立足。半立之杖尚能使持杖之人获得立足之处。

Brāhmaṇiyoti attano brāhmaṇiyo. Pāṭiyekkanti ‘‘asukassa gehe asukassa gehe’’ti evaṃ uddesikaṃ katvā visuṃ visuṃ. Mā niyyādehi, amhākaṃ ruccanaṭṭhānamevāti tava puttānaṃ gehesu yaṃ amhākaṃ ruccanaṭṭhānaṃ. Tatthameva gamissāmāti sabbesampi etesaṃ anuggahaṃ kātukāmo bhagavā evamāha.

婆罗门女，即自己的婆罗门女。逐一地，即指定“在某某家，在某某家”后，分别地（前往）。‘不要指定（给我们），就在我们喜欢的地方’，意即在你们子女的家中，凡是我们喜欢的地方。‘我们就去那里’——世尊欲利益他们所有人，故如是说。

Tato paṭṭhāyāti sotāpattiphalapaṭilābhato paṭṭhāya. Yadatthaṃ mayaṃ imassa brāhmaṇassa mahāsampattidānādinā anuggaho kato, so cassa puttaparijanassapi attho siddhoti satthā na sabbakālaṃ tassa brāhmaṇassa puttānaṃ gehaṃ agamāsi, te eva pana kālena kālaṃ satthu santikaṃ gantvā yathāvibhavaṃ sakkārasammānaṃ akaṃsūti adhippāyo.

从此以后，即从证得预流果开始。我等以布施大财富等方式利益此婆罗门，其目的亦为其子与家人达成。导师并非时时前往该婆罗门诸子之家，而是他们时常前往导师之处，依其所有而行供养恭敬——此为意趣。

Mahāsālasuttavaṇṇanā niṭṭhitā.

《大富长者经》释义终。

5. Mānatthaddhasuttavaṇṇanā

5. 慢执经释义

201. Mānena [Pg.278] thaddhoti ‘‘ayaṃ kho’’tiādinā paggahitena mānena thaddho bajjhitacitto thaddhaayosalāko viya kassacipi anonato. Na kiñci jānāti loke paṭisanthāramattassapi ajānanato.

201. 因慢而固执，即因“此乃我”等所增长之慢而固执，心被束缚，犹如坚硬的铁条，对任何人皆不屈从。于世间一无所知，因其甚至不知晓问候之礼。

Abbhutavittajātāti sañjātaabbhutavittā. Vittaṃ vittīti ca tuṭṭhipariyāyā. Abhūtapubbāyāti yā tassā parisāya vitti tadā bhūtā, sā ito pubbe abhūtā. Tenāha ‘‘abhūta…pe… samannāgatā’’ti. Assa puggalassāti anena puggalena. Apacitāti paramanipaccena pūjanīyasāmaññato tattha attano pakkhipanaṃ idha desanākosallaṃ.

生起奇特欢喜，即已生起奇特之欢喜。欢喜（vittaṃ）与满足（vittīti）皆为“喜悦”（tuṭṭhi）的同义词。前所未有，即指彼会众的欢喜于当时生起，于此之前未曾有过。是故说“具足前所未有……”。此人（assa puggalassa），即“由此人”（anena puggalena）。恭敬（apaciti），即以最高的谦卑，因（佛陀）具足应供的普遍性，而将自身投入其中，此处指说法的善巧。

Mānatthaddhasuttavaṇṇanā niṭṭhitā.

《慢执经》释义终。

6. Paccanīkasuttavaṇṇanā

6. 违逆经释义

202. ‘‘Sabbaṃ seta’’nti kenaci vutte tassa paccanīkaṃ karontasseva assa brāhmaṇassa. Vinetvāti vināsetvā. Suṇātīti atthoti ‘‘suṇātī’’ti kiriyāpadaṃ āharitvā gāthāya attho veditabbo ‘‘jaññā subhāsita’’nti vuttattā. Na hi asutvā desitaṃ jānituṃ sakkonti.

202. 当有人说“一切皆白”时，此婆罗门便加以反对。调伏（vinetvā），即摧毁（vināsetvā）。听闻（suṇāti）之义，是说应引入“听闻”此动词来理解偈颂之义，因为经中说“应知善说”。若不听闻，则无法了知所说之法。

Paccanīkasuttavaṇṇanā niṭṭhitā.

《违逆经》释义终。

7. Vanakammikasuttavaṇṇanā

7. 林中作业者经释义

203. Vanakamme niyutto, kiriyamānena vanakammaṃ etassa atthīti vanakammiko. Imasmiṃ vanasaṇḍeti imasmiṃ evaṃmahante vanasaṇḍe. Na me vanasmiṃ karaṇīyamatthi yathā, ‘‘brāhmaṇa, tuyha’’nti adhippāyo. Itaraṃ pana yaṃ mahākilesavanaṃ, taṃ maggañāṇapharasunā samādhimayasilāyaṃ sunisitena sabbaso [Pg.279] ucchinnamūlaṃ, tato eva nibbanatho nikkilesagahano. Vivekābhiratiyā ekako abhirato paṭipakkhavigamena. Tenāha ‘‘aratiṃ…pe… jahitvā’’ti.

203. 从事林中作业，或有林中作业之事，故为林中作业者。于此林丛中，即于此广大的林丛中。其意为：“婆罗门，我于此林中已无事可做，而你尚有”。然而，对于那巨大的烦恼之林，已用道智之斧，在三摩地磨石上善加磨利，将其根彻底斩断，是故已无欲林，无烦恼之密集。因对立已除，故乐于远离，独处而乐。是故说“舍离不乐……”。

Vanakammikasuttavaṇṇanā niṭṭhitā.

《林中作业者经》释义终。

8. Kaṭṭhahārasuttavaṇṇanā

8. 运柴人经释义

204. Dhammantevāsikāti kiñcipi dhanaṃ adatvā kevalaṃ antevāsikā. Tenāha ‘‘veyyāvaccaṃ katvā sippuggaṇhanakā’’ti. Gambhīrasabhāveti samantato dūrato gahanasacchannavipulatararukkhagacchalatāya ca, tadā himapiṇḍasinnabhāvena mayūrayānehi patiṭṭhātuṃ asakkuṇeyyatāya ca gambhīrabhāve.

204. 法弟子，即未给任何财物，仅为弟子。是故说：“通过服侍来学习技艺者”。幽深之境，即因四周远处皆为广大的林、丛、藤所覆盖，且当时为雪块所湿，孔雀车亦无法停留，故（显）幽深之相。

Bahubheraveti bahubhayānake. Aniñjamānenāti itthambhūtatthe karaṇavacanaṃ. Atisundaraṃ vatāti evaṃ sante nāma araññe evaṃ niccalakāyo nisinno jhāyanto ativiya sundarañca jhānaṃ jhāyasīti vadati.

多怖畏，即多恐怖。不动摇，此为表“如是状态”的工具格。“诚然极美”，是说：“在这样的森林中，如是身体不动而坐，禅修着，你所修之禅定亦极其美妙”。

Accherarūpanti acchariyabhāvaṃ. Seṭṭhappattiyāti seṭṭhabhāvappattiyā.

奇特之相，即奇特的状态。达至最胜，即达到最胜的状态。

‘‘Lokādhipatisahabyataṃ ākaṅkhamāno’’ti iminā brāhmaṇo lokādhipatisahayogaṃ pucchati, ‘‘kasmā bhava’’ntiādinā pana tadaññavisesākaṅkhaṃ pucchatīti āha ‘‘aparenapi ākārena pucchatī’’ti.

通过“欲求与世间主为伴”一句，此婆罗门询问与世间主为伴之事。而通过“尊者为何……”等语，则询问其他特别的期望。是故说“又以另一种方式询问”。

Kaṅkhāti taṇhā abhikkhaṇavasena pavattā. Anekasabhāvesūti rūpādivasena ajjhattikādivasena evaṃ nānāsabhāvesu ārammaṇesu. Assādarāgo lobho abhijjhāti nānappakārā. Sesakilesā vā diṭṭhimānadosādayo. Niccakālaṃ avassitā sattānaṃ avassayabhāvattā. Pajappāpanavasenāti pakārehi taṇhāyanavasena. Nirantāti antarahitā niravasesā.

疑惑（kaṅkhā），即因不断重复而生起的渴爱（taṇhā）。于多种自性中，即以色等、内（外）等等方式，于种种自性的所缘中。对味的贪著、贪婪、贪欲，是种种（贪爱）。其余的烦恼，则为见、慢、嗔等。因其为众生必然具有之性，故恒常依附。希求，即以各种方式渴求。无间（niranta），即已消失、无余。

Anupagamanoti anupādāno. Sabbaññutaññāṇaṃ dīpeti, tassa hi vasena eva nānāsabhāvesu bhagavā samantacakkhunā passatīti ‘‘sabbe…pe… dassano’’ti [Pg.280] vuccati. Arahattaṃ sandhāyāha, tañhi nippariyāyato ‘‘anuttara’’nti vuccati.

不趋近，即无执取。此句彰显一切知智，因世尊正是凭借此智，以周遍眼观见诸法自性，故被称为“见一切者”。此亦指阿罗汉果，因其在究竟意义上被称为“无上”。

Kaṭṭhahārasuttavaṇṇanā niṭṭhitā.

《运柴人经》释义终。

9. Mātuposakasuttavaṇṇanā

9. 养母者经释义

205. Itoti manussattabhāvato. Paṭigantvāti abhigantvā. Sagge hi nibbattanto kammaphalena dhammatāvasena paṭisandhikālato paṭṭhāya abhirativasena abhiramati eva nāmāti.

205. 从此，即从人身而来。返回，即前往。实因生于天界者，依业果及法性，从结生之时起，即以极喜而欢喜。

Mātuposakasuttavaṇṇanā niṭṭhitā.

《养母者经》释义终。

10. Bhikkhakasuttavaṇṇanā

10. 比丘经释义

206. Virūpaṃ gandhaṃ pasavatīti visso, duggandho. Bāhitvāti attano santānato bahikatvā nīharitvā. Taṃ pana anavasesato pajahananti āha ‘‘aggamaggena jahitvā’’ti. Saṅkhāyati sammadeva paricchindati etāyāti saṅkhā, ñāṇanti āha ‘‘saṅkhāyāti ñāṇenā’’ti. Bhinnakilesattāti niruttinayena bhikkhusaddasiddhimāha.

206. 散发异常气味（virūpaṃ gandhaṃ pasavati），即腥臭（visso），亦即恶臭（duggandho）。驱除（bāhitvā），即从自相续中排除、移出。为无余舍断彼，故说“以顶道舍断”。能以此正遍知，故为“知”（saṅkhā），即智慧（ñāṇa），是故说“以知”（saṅkhāyā）即“以智慧”（ñāṇena）。已破烦恼故（bhinnakilesattā），此乃依词源学（niruttinaya）说明“比丘”（bhikkhu）一词的成立。

Bhikkhakasuttavaṇṇanā niṭṭhitā.

《比丘经》释义终。

11. Saṅgāravasuttavaṇṇanā

11. 桑伽罗瓦经释义

207. Paccetīti pattiyāyati saddahati. Tathābhūto ca tamatthaṃ nikāmento nāma hotīti vuttaṃ ‘‘icchati patthetī’’ti. Sādhu, bhanteti ettha sādhu-saddo āyācanattho, na abhinandanatthoti ‘‘āyācamāno āhā’’ti vatvā āyācane kāraṇaṃ dassento ‘‘therassa kirā’’tiādimāha. Udakasuddhiko na ekaṃsena apāyūpago, laddhiyā pana [Pg.281] sāvajjakilesabhūtabhāvato āyācati. Aññaṃ kāraṇaṃ apadisanto ‘‘apicā’’tiādimāha. Phalabhūto attho etassāti atthavasaṃ, kāraṇanti āha ‘‘atthānisaṃsaṃ atthakāraṇa’’nti. Papañcasūdaniyaṃ pana phaleneva araṇīyato attho, kāraṇanti katvā ‘‘attho eva atthavaso, tasmā dve atthavaseti dve atthe dve kāraṇānī’’ti vuttaṃ.

207. 信受（pacceti），即信解（pattiyāyati）、信仰（saddahati）。如是之人，实为寻求彼义，故说“希望、渴望”（icchati pattheti）。于“善哉，尊者”（sādhu, bhante）中，“善哉”一词为祈请义，非赞叹义，故说“彼祈请而言”，并为示祈请之由而说“据说长老……”等。持水净者（udakasuddhiko）并非决定趣向恶趣，然因其见解有过患、是烦恼，故而祈请。为示其他理由，又说“再者……”等。其义为果，故为“义力”（atthavasaṃ），即原因（kāraṇaṃ），是故说“义之利益”（atthānisaṃsaṃ）、“义之原因”（atthakāraṇaṃ）。然而在《破除戏论》（Papañcasūdanī）中，则因义（attho）由果（phalena）而得，故（视之为）原因（kāraṇaṃ），而说“义即义力”，是故“二种义力”即“二义、二因”。

Saṅgāravasuttavaṇṇanā niṭṭhitā.

《桑伽罗瓦经》释义终。

12. Khomadussasuttavaṇṇanā

12. 麻布经释义

208. Evaṃladdhanāmaṃ piṇḍāya pāvisīti yojanā. Evamevanti kenaci animantitena sayameva upasaṅkamante. Aphāsukadhātukanti ayuttarūpaṃ. Sabhādhammanti sabhāya caritabbaṃ cārittadhammaṃ. Asañcāletvāti āsanato avuṭṭhāpetvā. Ujukameva āgacchati lokagganāyako bhagavā sabbasattuttamo attano uttaritarassa abhāvato lokassa apacitiṃ na dasseti. Ye sabbaso saṃkilese pajahanti, teva paṇḍite ‘‘santo’’ti dasseti ‘‘ete’’tiādinā.

208. “Evaṃladdhanāmaṃ piṇḍāya pāvisīti”（如此得名者为食而入），应如是结合。“Evamevaṃ”是指未经任何人邀请而自己前来。“Aphāsukadhātukaṃ”（不安适）是指不适当的状态。“Sabhādhammaṃ”（集会法）是指在集会中应行的行为规范。“Asañcāletvā”（不令动摇）是指不令从座位上起来。世间第一的引导者、一切有情中最上的世尊正直地前来，因无有比自己更优越者，故不向世间示现恭敬。对于那些完全舍弃一切烦恼的人，智者以“ete”（这些）等词指示他们为“santo”（寂静者）。

Khomadussasuttavaṇṇanā niṭṭhitā.

《Khomadussa经》释义终。

Dutiyavaggavaṇṇanā niṭṭhitā.

第二品释义终。

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

《显扬义》，《相应部》义注

Brāhmaṇasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

《婆罗门相应》释义之隐义阐释终。

8. Vaṅgīsasaṃyuttaṃ

8. 婆耆舍相应

1. Nikkhantasuttavaṇṇanā

1. 出离经释义

209. Āḷaviyanti [Pg.282] āḷavinagarasamīpe. Aggacetiyeti gotamakacetiyādīhi uttamacetiye. Taṃ kira bhūmirāmaṇeyyakabhāvena manuññatāya padhānayuttatādisampattiyā ca itaracetiyehi seṭṭhasammataṃ. Kappattherenāti ‘‘kappo’’ti gottato āgatanāmo thero, sahassapurāṇajaṭilānaṃ abbhantare ayaṃ mahāthero. Ohīnakoti theresu gāmaṃ piṇḍāya paviṭṭhesu vihāre eva avahīnako ṭhito. Tattha kāraṇamāha ‘‘vihārapālo’’tiādi. Samalaṅkaritvāti samaṃ alaṅkārena alaṅkaritvā. Kusalacittaṃ viddhaṃseti pavattituṃ appadānavasena. Etasminti etasmiṃ rāge uppanne. ‘‘Ekasmi’’nti vā pāṭho, ekasmiṃ visabhāgavatthuke rāge uppanne. Dhammo vāti mama citte uppajjanakato añño dhammo vā. Yena kāraṇena paro anabhiratiṃ vinodetvā idāneva abhiratiṃ uppādeyya, taṃ kāraṇaṃ kuto labbhāti yojanā, taṃ kāraṇaṃ natthīti attho, tassa abhāvakāraṇavacanaṃ.

209. “Āḷaviyaṃ”（在阿拉威）是指在阿拉威城附近。“Aggacetiye”（在最胜塔）是指在乔达摩咖塔等最上的塔中。据说该处因地景宜人、悦意，并具备适合精进等条件，而被认为胜过其他塔。“Kappattherena”（由迦波长老），“迦波”(Kappo)是依其种姓而来的名字，这位大长老是千名古代结发修行者中的一员。“Ohīnako”（留下者）是指当长老们为食而入村时，他被留在寺院里。在此，以“vihārapālo”（寺院守护者）等说明其原因。“Samalaṅkaritvā”（善加装饰）是指以同样的装饰来装饰。“Kusalacittaṃ viddhaṃseti”（破坏善心），是以不给机会让它生起的方式。“Etasmiṃ”（于此）是指于此贪欲生起时。或是读作“ekasmiṃ”（于一），指于一不相应的对象上贪欲生起时。“Dhammo vā”（或法）是指在我心中生起的法之外，还有其他的法吗？应如是结合：“以何因缘，他人能遣除不乐，而今即能生起喜乐，此因缘从何可得？”其义为：“此因缘不存在。”这是说明其不存在的理由之语。

Anagāriyanti agāravirahato anagāraṃ pabbajjā. Tattha niyuttattā anagāriyaṃ ka-kārassa ya-kāraṃ katvā, pabbajitanti attho. Ādhāvantīti hadayaṃ abhibhavitvā dhāvanti. Uggatānanti uḷārānaṃ puttā. Tenāha ‘‘mahesakkhā rājaññabhūtā’’ti. Uttamappamāṇanti sahassapalaṃ samantāti samantato. Parikireyyunti vijjheyyuṃ. Etasmā sahassāti yathāvuttā dhanuggahasahassato. Atirekatarā anekasahassā. Itthiyo olokanasitalapitaroditasare khipantiyo. Neva maṃ byādhayissanti neva maṃ nijjhāyissanti. ‘‘Byādhayissatī’’ti pāṭhoti vuttaṃ ‘‘cāletuṃ na sakkhissatīti attho’’ti. Dhamme samhīti sake santike patiṭṭhite sāsanadhamme. Tenāha ‘‘anabhiratiṃ vinodetvā’’tiādi.

“Anagāriyaṃ”（无家）是指因远离家而无家的出家生活。因致力于此，故为“anagāriyaṃ”，是将“ka”音转为“ya”音，其义为“已出家”。“Ādhāvanti”（奔逐）是指征服内心而奔逐。“Uggatānaṃ”（尊贵者）是指高贵者的儿子。因此说“大权势的王族”。“Uttamappamāṇaṃ”（最上量）是一千“帕拉”(pala)。“Samantā”（周遍）是指从各方面。“Parikireyyuṃ”（应围绕）是指他们会射穿。“Etasmā sahassā”（从这一千）是指从如前所述持弓的一千人。“Atirekatarā”（更多）是指许多千人。女人们投来注视、清凉、悲悯、哭泣的声音。“Neva maṃ byādhayissanti neva maṃ nijjhāyissanti”（她们既不能困扰我，也不能烧灼我）。有读作“byādhayissati”者，其义为“不能动摇”。“Dhamme samhi”（于法中）是指于自己身边已确立的教法中。因此说“遣除不乐”等。

Magganti ‘‘maggo’’ti vattabbe liṅgavipallāsena vuttaṃ. Tenāha ‘‘so hi nibbānassa pubbabhāgamagggo’’ti.

“Maggaṃ”（道），本应作“maggo”，此处是因性的转换而说。因此说：“彼实为涅槃的前分道”。

Nikkhantasuttavaṇṇanā niṭṭhitā.

《出离经》释义终。

2. Aratisuttavaṇṇanā

2. 不乐经释义

210. Vihāragaruko [Pg.283] kiresa theroti etena thero attano saddhivihārikaṃ vaṅgīsaṃ ovadituṃ anavasaro. Tena antarantarā tassa cittaṃ rāgo anuddhaṃsetīti dasseti. Sāsane aratinti sīlaparipūraṇe samathavipassanābhāvanāya ca anabhiratiṃ. Kāmaguṇesu ca ratinti pañcasu kāmakoṭṭhāsesu assādaṃ. Pāpavitakkanti kāmasaṅkappaṃ. Sabbākārenāti sabbe tadaṅgavikkhambhanasamucchindanākārena. Yathā mahantaṃ araññaṃ vanathanti, evaṃ mahantaṃ kilesavanaṃ ‘‘vanatha’’nti vuttaṃ.

210. 据说这位长老重视寺院事务，因此没有机会教导他的共住弟子婆耆舍(Vaṅgīsa)。此句显示，因此他的心时常被贪欲所困扰。“Sāsane arati”（于教法不乐）是指于圆满戒行及修习止观(samatha-vipassanā)不喜乐。“Kāmaguṇesu ca rati”（于欲乐）是指于五种欲分中尝味。“Pāpavitakkaṃ”（恶寻）是指欲思。“Sabbākārena”（以一切行相）是指以所有支分镇伏、正断的行相。如称广大的森林为“vanatha”（林薮），如是称广大的烦恼林为“vanatha”。

Pathaviñca vehāsanti bhummatthe paccattavacanaṃ, tasmā pathaviyaṃ ākāse cāti attho. Tenāha ‘‘pathaviṭṭhita’’ntiādi. Jagatīti ca pathaviyā vevacanaṃ. Tenāha ‘‘antopathaviya’’nti. Parijīratīti sabbbaso jaraṃ pāpuṇāti. Samāgantvāti ñāṇena samāgantvāti attho. Tenāha ‘‘mutattāti viññātattabhāvā’’ti.

“Pathaviñca vehāsaṃ”（大地与虚空），此处是表处所格的业格，因此其义为“于地及于空中”。因此说“pathaviṭṭhitaṃ”（住于地）等。“Jagatī”（世界）是“pathavī”（地）的同义词。因此说“antopathaviyaṃ”（地之内）。“Parijīrati”（衰败）是指完全达到衰老。“Samāgantvā”（会合后）的意思是“以智会合后”。因此说“mutattā”（已解脱），因为已了知自性。

Paṭighapadena gandharasā gahitā ghānajivhānaṃ paṭihananavasena pavattanato. Mutapadena phoṭṭhabbārammaṇaṃ gahitaṃ mutvā gahetabbato. Na lippatīti na makkhīyati.

以“paṭigha”（触碍）一词，包含了香与味，因为它们是以撞击鼻与舌的方式而转起。以“muta”（所觉）一词，包含了所触境，因为它须经接触才能被感知。“Na lippati”（不染着）是指不被涂染。

Saṭṭhi-saddo cha-saddena samānatthoti ‘‘saṭṭhinissitā’’ti padassa ‘‘chaārammaṇanissitā’’ti attho vutto. Puthū adhammavitakkāti rūpavitakkādivasena bahū nānāvitakkā micchāsaṅkappā. Janatāya niviṭṭhāti mahājane patiṭṭhitā. Tesaṃ vasenāti tesampi micchāvitakkānaṃ vasena. Na katthaci ārammaṇe. Kilesavaggagatoti kilesasaṅgaṇikaṃ upagato na bhaveyya, kilesavitakkā na uppādetabbāti attho. Duṭṭhullavacanaṃ kāmapaṭisaṃyuttakathā.

“Saṭṭhi”（六十）一词与“cha”（六）一词同义，因此“saṭṭhinissitā”（依于六十）一词被说为意指“依于六所缘”。“Puthū adhammavitakkā”（众多非法寻）是指以色寻等方式而有的众多、种种寻，即邪思。“Janatāya niviṭṭhā”（于众人中安住）是指于大众中确立。“Tesaṃ vasena”（由彼等力）是指也由那些邪寻之力。“Na katthaci ārammaṇe”（不于任何所缘）。“Kilesavaggagato”（趣向烦恼品类）是指不应成为烦恼的同伙，其义为不应生起烦恼寻。“Duṭṭhullavacanaṃ”（粗恶语）是指与欲相应的言论。

Dabbajātikoti dabbarūpo. Nepakkenāti kosallena. Nibbānaṃ paṭiccāti asaṅkhatadhātuṃ ārammaṇavasena paṭicca. Parinibbānakālanti anupādisesanibbānakālaṃ.

“Dabbajātiko”（具物性者）是指物质形态。“Nepakkena”（以慧）是指以善巧。“Nibbānaṃ paṭicca”（缘于涅槃）是指以无为界为所缘而缘之。“Parinibbānakālaṃ”（般涅槃时）是指无余依涅槃之时。

Aratisuttavaṇṇanā niṭṭhitā.

《不乐经》释义终。

3. Pesalasuttavaṇṇanā

3. 贤善经释义

211. Etesanti [Pg.284] etesaṃ mahallakānaṃ. Na pāḷi āgacchati appaguṇabhāvato. Na ca pāḷi upaṭṭhāti, ekāya pāḷiyā sati pāḷigatiyā tathā tathā upaṭṭhānampi nesaṃ natthīti vadati. Na aṭṭhakathāti etthāpi eseva nayo. Sithiladhanitāditaṃtaṃbyañjanabuddhiṃ ahāpetvā uccāraṇaṃ padabyañjanamadhuratā. Atikkamitvā maññati aññe bhikkhū. Hīḷanavasena abhibhavitvā paṭibhānasutena attānaṃ pasaṃsati sambhāveti. Mānassa pavattitāya sahajātanissayādipaccayadhammā taṃsahabhudhammā. Mānavasena vippaṭisārī ahuvā. Mā ahosīti yojanā. Vaṇṇabhaṇananti parehi kiriyamānaṃ guṇābhitthavaṃ. Akhiloti pañcacetokhilarahito. Nissesaṃ navavidhanti navavidhampi mānaṃ kassaci ekadesassapi asesato. Vijjāyāti aggamaggavijjāya. Accantameva samitatāya vūpasamitatāya samitāvī.

211. “Etesaṃ”（这些）是指这些长老们。因德行不足，他们不通晓圣典。圣典也不现前；是说即使有一部圣典，他们也无法如其文句脉络那样现起理解。“Na aṭṭhakathā”（不通义注），此处也是同样的方法。他们舍弃了对松音、紧音等彼彼文句的理解，（只追求）发音、词句的甜美。超越（他人）后，便轻视其他比丘。以轻蔑的方式压制（他人），以辩才与所闻赞美、推崇自己。因慢的转起，俱生、依止等缘法，是与它俱生的法。因慢而有后悔。应结合为：“不要有！”“Vaṇṇabhaṇanaṃ”（称赞）是指他人所作的功德赞颂。“Akhilo”（无荒芜）是指离于五种心荒芜。“Nissesaṃ navavidhaṃ”（九种无余）是指九种慢的任何一部分都无遗留地（断除）。“Vijjāya”（以明）是指以最上道明。因究竟寂静、善寂静，故为“samitāvī”（寂静者）。

Pesalasuttavaṇṇanā niṭṭhitā.

《贤善经》释义终。

4. Ānandasuttavaṇṇanā

4. 阿难经释义

212. Rāgoti ettha āyasmato vaṅgīsassa rāgassa uppattiyā kāraṇaṃ vibhāvetuṃ ‘‘āyasmā ānando’’tiādi vuttaṃ. Tanti ānandattheraṃ. Ārammaṇaṃ pariggahetunti kāyavedanādibhedaṃ ārammaṇaṃ satigocaraṃ. Asubhadukkhādito, rūpādiekekameva vā chaḷārammaṇaṃ aniccadukkhādito pariggaṇhituṃ paricchijja jānituṃ. Itthirūpārammaṇeti itthisantāne rūpasabhāve ārammaṇe.

212. 此处“rāgo”（贪），为了阐明具寿婆耆舍(Vaṅgīsa)生起贪的原因，而说“具寿阿难”等。“Taṃ”（彼）是指阿难长老。“Ārammaṇaṃ pariggahetuṃ”（为取所缘）是指取身、受等有差别的所缘为念的行境；从不净、苦等，或以无常、苦等（角度），来把握、辨知、了知色等六所缘中的一一所缘。“Itthirūpārammaṇe”（于女色所缘）是指于女性相续中色自性的所缘。

Nibbāpananti nibbāpayati etenāti nibbāpanaṃ. Vipallāsenāti asubhe ‘‘subha’’nti vipallāsabhāvahetu. Rāgaṭṭhāniyanti rāguppattihetu. Iṭṭhārammaṇanti subhārammaṇaṃ. Ettha ca iṭṭhārammaṇasīsena tattha iṭṭhākāraggahaṇaṃ vadati. Tañhi vajjanīyaṃ. Paratoti avasavattanatthena aññato. Saṅkhārā hi ‘‘mā bhijjantū’’ti icchitāpi bhijjanteva, tasmā te avasavattittā paro nāma, sā ca nesaṃ paratā aniccadassanena pākaṭā hotīti vuttaṃ ‘‘parato passāti aniccato passā’’ti. Kāmaṃ vipassanā saṅkhāranimittaṃ na [Pg.285] pariccajati saṅkhāre ārabbha vattanato, yesaṃ pana nimittānaṃ aggahaṇena animittāti gahituṃ arahati, taṃ dassetuṃ ‘‘niccādīnaṃ nimittāna’’ntiādi vuttaṃ. Salakkhaṇa-sāmaññalakkhaṇa-dassanavasena mānassa dassanābhisamayo, vipassanāya pahānābhisamayo. ‘‘Maggenā’’ti vadanti, maggeneva pana asammohato pariññāpaṭivedhavasena dassanābhisamayo, pahānapaṭivedhavasena pahānābhisamayo. Rāgādisantatāyāti rāgādīnaṃ samucchedavasena paṭippassaddhivasena vūpasametabbato santabhāvena.

灭尽者，以此灭尽，故称灭尽。颠倒者，于不净中作“净”想，是颠倒之因。贪着处者，是贪生起之因。可爱所缘者，是净所缘。此处以可爱所缘为首，言于彼处执取可爱之相，此实应远离。他者，以不能自在运转故，称为他。诸行即使祈愿“愿不坏灭”也必坏灭，是故彼等以不能自在运转故，名为他。而彼等之他性，由见无常而显现，故说“见他者即见无常”。虽然观(vipassanā)不舍诸行之相，乃缘诸行而转起；然于某些相不执取，则堪称为无相。为显示此义，故说“常等之相”等。由见自相、共相，得见慢之现观；由观，得断之现观。说“以道”者，实即以道无痴故，以遍知通达而得见现观，以断通达而得断现观。贪等之寂静者，谓贪等以断尽故、以轻安故，应被平息，而成寂静性。

Ānandasuttavaṇṇanā niṭṭhitā.

阿难经释义终。

5. Subhāsitasuttavaṇṇanā

5. 善说经释义

213. Aṅgīyanti hetubhāvena āgamabhāvena avayavabhāvena vā ñāyantīti aṅgāni, kāraṇāni, avayavā vāti āha ‘‘aṅgehīti kāraṇehi, avayavehi vā’’ti. Viratiyo subhāsitavācāya pubbaṃ patiṭṭhitā hontīti musāvādāveramaṇiādayo tassā visesahetūti āha ‘‘musāvādā…pe… kāraṇānī’’ti. Yasmā ariyavohārā visesato cetanāsabhāvā, tasmā vacīsucaritasamudāyassa saccavācādayo aṅgabhūtāti āha ‘‘saccavacanādayo cattāro avayavā’’ti. Nissakkavacananti hetumhi nissakkavacanaṃ. Tenāha ‘‘samanuāgatā pavattā’’ti. Vācā hi tāya viratiyā sammā anurūpato āgatā pavattāti ‘‘samannāgatā’’ti vuccati. Karaṇavacananti sahayoge karaṇavacanaṃ. Tenāha ‘‘yuttā’’ti. Sahajātāpi hi cetanā yathāsamādinnāya viratiyā sammā anurūpato yuttāti vattuṃ arahati.

213. “支”(aṅga)者，以因性、来源性或部分性而被知，故为“支”、“因”或“部分”。故说：“以支，即以因，或以部分。”离(virati)者，如离妄语等，先于善说语(subhāsitavācā)而确立，故为彼之别因。故说：“离妄语……等是因。”以圣言(ariyavohāra)特以思为性，故真实语等为语善行(vacīsucarita)之支分。故说：“真实语等四者是部分。”离格语(Nissakkavacana)者，于因是离格语。故说：“具足而转起。”盖言语由彼离而正随顺转起，故称“具足”。具格语(Karaṇavacana)者，于俱有是具格语。故说：“相应。”盖俱生之思，亦可说与如所受持之离正相应。

Samullapanavācāti saddavācā, sā vuccatīti vācā nāma. Viññatti pana vuccati etāyāti vācā nāma, tathā virati cetanāvācā. Na sā idha adhippetāti sā cetanāvācā viññattivācā viya idha imasmiṃ sutte na adhippetā ‘‘subhāsitā hotī’’ti vacanato. Tenāha ‘‘abhāsitabbato’’ti. Suṭṭhu bhāsitāti sammā ñāyena bhāsitā vacīsucaritabhāvato. Atthāvahatanti hitāvahakālaṃ pati āha. Kāraṇasuddhinti [Pg.286] yonisomanasikārena kāraṇavisuddhiṃ. Dosābhāvanti agatigamanādidosābhāvaṃ. Rāgadosādivinimuttañhi taṃ bhāsato anurodhavirodhavivajjanato agatigamanaṃ dūrasamugghāṭitamevāti. Anuvādavimuttāti apavādavirahitā. Sabbākārasampattiṃ dīpeti, asati hi sabbākārasampatiyaṃ anuvajjatāpi.

“言谈语”(Samullapanavācā)即声音语，其被称为语。又以“表”(viññatti)而说，故亦名语。同样，离之思语(cetanāvācā)亦然。然此非此处所意。盖思语如表语，于此经中，由“是善说”之故，非所意许。故说：“因其非所说。”善说者，因是语善行，故为善说、正理而说。带来利益者，是说带来利益之时。因清净者，是以如理作意(yonisomanasikāra)令因清净。无过失者，是无趣于非趣(agatigamana)等过失。盖说话者若离贪、瞋等，远离随顺与违逆，则趣于非趣即被远除。离责难者，是无诃责。此显示一切行相圆满，盖若无一切行相圆满，则有随责。

Kiñcāpi pubbe dhammādhiṭṭhānā desanā āraddhā, puggalajjhāsayato pana puggalādhiṭṭhānāya…pe… vacanametaṃ. Kāmañcettha ‘‘aññataraniddosavacana’’nti avisesato vuttaṃ, ‘‘dhammaṃyeva bhāsatī’’tiādinā pana adhammadosādirahitāya vācāya vuccamānattā idhāpi subhāsitā vācā adhippetāti. ‘‘Subhāsitaṃyevā’’ti avadhāraṇena nivattitaṃ sarūpato dasseti ‘‘no dubbhāsita’’nti iminā. Tenāha ‘‘tasseva vācaṅgassa paṭipakkhabhāsananivāraṇa’’nti. Paṭiyogīnivattanattho hi eva-saddo, tena pisuṇavācāpaṭikkhepo dassito. ‘‘Subhāsita’’nti vā iminā catubbidhaṃ vacīsucaritaṃ gahitanti ‘‘no dubbhāsitanti iminā micchāvācappahānaṃ dīpetī’’ti vuttaṃ. Sabbavacīsucaritasādhāraṇavacanañhi subhāsitanti. Tena parabhedanādikaṃ asabbhādikañca bodhisattānaṃ vacanaṃ apisuṇādivisayanti daṭṭhabbaṃ. Bhāsitabbavacanalakkhaṇanti bhāsitabbassa vacanassa sabhāvalakkhaṇaṃ dīpetīti ānetvā sambandho. Yadi evaṃ nanu abhāsitabbaṃ paṭhamaṃ vatvā bhāsitabbaṃ pacchā vattabbaṃ yathā ‘‘vāmaṃ muñca, dakkhiṇaṃ gaṇhā’’ti āha ‘‘aṅgaparidīpanatthaṃ panā’’tiādi.

虽前已开示以法为立足处(dhammādhiṭṭhāna)之教说，然随顺个人(puggala)意乐，则以人为立足处……乃至……此乃言说。此处虽不加区别地说“某种无过失之语”，然以“唯说于法”等语，明所示语远离非法等过失，故此处亦意指善说。“唯是善说”，此以限定，用“非恶说(dubbhāsita)”显示其自性之对反。故说：“正是为遮止彼语支之对反说。”盖“唯”(eva)字有遣除对品之义，故显示了对离间语的排斥。或以“善说”一词含摄四种语善行，故说“以‘非恶说’显示舍离邪语”。盖“善说”是通于一切语善行之语。是故，当知菩萨所说离间(parabhedana)等、粗恶(asabbha)等语，非离间语等之范畴。“应说语之相”者，应连结为“显示应说语之自性相”。若尔，岂非应先说不应说，后说应说，如“舍左取右”耶？曰：“然为显示支分”云云。

Paṭhamenāti ‘‘subhāsita’’nti padena. Dhammato anapetanti attano paresañca hitasukhāvahadhammato anapetaṃ. Mantāvacananti mantāya pavattetabbavacanaṃ. Paññavā avikiṇṇavāco hi na ca anatthāvahaṃ vācaṃ bhāsati. Itarehi dvīhīti tatiyacatutthapadehi. ‘‘Imehi khotiādīnīti karaṇe etaṃ upayogavacana’’nti keci. Taṃ vācanti yathāvuttaṃ caturaṅgikaṃ. Yañca vācaṃ maññantīti sambandho. Aññeti ito bāhirakā ñāyavādino akkharacintakā ca. ‘‘Paṭiññāhetuudāharaṇūpanayanigamanāni avayavā vākyassā’’ti vadanti. Nāmādīhīti nāmākhyātapadehi. Liṅgaṃ itthiliṅgādi vacanaṃ ekavacanādi. Paṭhamādi vibhatti atītādi kālaṃ. Kattā sampadānaṃ [Pg.287] apādānaṃ karaṇaṃ adhikaraṇaṃ kammañca kārakaṃ. Sampattīhi samannāgatanti ete avayavādike sampādetvā vuttaṃ. Taṃ paṭisedhetīti taṃ yathāvuttavisesampi vācaṃ ‘‘imehi kho’’ti vadanto bhagavā paṭisedheti. Kho-saddo hettha avadhāraṇattho. Tenāha ‘‘avayavādī’’tiādi. Yā kāci asabhāvaniruttilakkhaṇā. Sā milakkhubhāsā. Sīhaḷakenevāti sīhaḷabhāsāya pariyāpannena vacanena. Arahattaṃ pāpuṇiṃsūti saṃsāre ativiya sañjātasaṃvegā tannissaraṇe ninnapoṇamānasā hutvā vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahattaṃ pāpuṇiṃsu.

初者，是以“善说”之句。不离于法者，是不离于自他利乐之法。以慧所应说之语者，是以慧所应发起之语。有慧者不说杂乱语，亦不说无义语。以其余二者，即以第三、第四句。有者言：“以此等故”等，此是于具格之功能语。彼语者，如前所说四支语。“而彼等所认为之语”，是此关联。“其他”者，是指此外之正理论者(ñāyavādino)及字思择者。彼等说：“宗、因、喻、合、结是句之支分。”以名等者，以名、动词。性，是女性等；数，是单数等；格，是第一格等；时，是过去等。作者、所为、所从、工具、处所、所作业，是作用者。具足圆满者，是成就此等支分等而说。世尊(bhagavā)言“以此等故”，而否定彼说，即否定彼如前所说虽有殊胜之语。此中“kho”字是为限定。故说：“支分等”云云。凡不具自性、释词之相者，彼是边鄙语(milakkhubhāsā)。唯以僧伽罗语者，是以摄于僧伽罗语(Sīhaḷabhāsā)之语。证得阿罗汉者，是在轮回中生起极大悚惧，心意倾向于出离，策励于观(vipassanā)，依道次第而证得阿罗汉果。

Pātova phullitakokanadanti pātova saṃphullapadumaṃ. Bhijjiyateti nibbhijjiyati nibbhiggo jāyati. Manussattaṃ gatāti manussattabhāvaṃ upagatā.

清晨红莲盛开，是说清晨时分莲花完全绽放。破裂者，即完全破裂，产生裂缝。得人身者，是说到达人类的存在状态。

Buddhantareti buddhuppādantare dvinnaṃ buddhuppādānaṃ antarā. Tadā hi paccekabuddhānaṃ sāsane, na buddhasāsane dippamāne.

佛世之间者，是指两位佛陀出世之间的间隔。彼时实乃独觉佛(paccekabuddha)教法之时，而非佛陀教法昌明之时。

Jarāya parimadditanti yathā hatthacaraṇādiaṅgāni sithilāni honti, cakkhādīni indriyāni savisayaggahaṇe asamatthāni honti, yobbanaṃ sabbaso vigataṃ, kāyabalaṃ apagataṃ, satimatidhitiādayo vippayuttā, pubbe attano ovādapaṭikarā puttadārādayopi apasādakā, parehi vuṭṭhāpanīyasaṃvesanīyatā punadeva bālabhāvappatti ca honti, evaṃ jarāya sabbaso vimadditaṃ. Etanti sarīraṃ vadati. Milātachavicammanissitanti jiṇṇabhāvena appamaṃsalohitattā milātehi gatayobbanehi dhammehi sannissitaṃ. Ghāsamāmisanti ghāsabhūtaṃ āmisaṃ maccunā gilitvā viya patiṭṭhapetabbato. Kesalomādinānākuṇapapūritaṃ. Tato eva asucibhājanaṃ etaṃ. Sabbathāpi nissāratāya kadalikkhandhasamaṃ.

被衰老所摧残，犹如手脚等肢体变得松弛，眼等诸根无力执取其境，青春完全消逝，体力衰退，正念、智慧、毅力等亦皆离散；从前听从自己教导的子女、妻室等也加以轻蔑，需要他人扶起、安置，甚至又回到孩童状态，如是为衰老所完全摧残。此即是说身体。依附于枯萎的皮肤，是说因衰老而少有血肉，依附于已失去青春的状态。是死亡之食饵，是说犹如被死神所吞噬的食饵。充满毛发等种种不净之物，因此，此身是不净的容器。由于完全没有实质，犹如芭蕉树干。

Anucchavikāhīti sammāsambuddhassa anurūpāhi. Na tāpeyyāti cittañca kāyañca na tāpeyya. Tāpanā cettha sampati āyati ca visādanā. Na bādheyyāti ‘‘nābhibhaveyyā’’ti padassa atthadassanaṃ. Apisuṇavācāvasenāti sabbaso pahīnapisuṇavācatāvasena. Pāpānīti lāmakāni nikiṭṭhakāni. Tenāha ‘‘appiyānī’’tiādi. Anādāyāti aggahetvā.

适宜者，即与正等觉者相应者。不应使热恼，即不应使心与身生热恼。此处的“热恼”，是指现世与来世的懊悔。不恼害，此乃“不压倒”一词的释义。以完全舍弃两舌而言。恶者，即是低下、劣质者。因此说“不喜爱者”等。不拿取，即不执取。

Sādhubhāvenāti [Pg.288] niddosamadhurabhāvena. Amatasadisāti sadise tabbohāroti, kāraṇe vāyaṃ kāriyavohāroti āha ‘‘nibbānāmatapaccayattā vā’’ti. Paccayavasena hi sā tadā dassanappavatti. Cariyāti cārittaṃ. Porāṇā nāma paṭhamakappikā, buddhādayo vā ariyā.

善妙性者，即无过失的甘美状态。如同甘露者，此是用法上的相似；或者，此是以结果之名，称呼原因之用法，故说“或因其是涅槃甘露之缘故”。因为（该言语）作为缘，彼时（涅槃的）见解方得生起。行持者，即是操行。古人者，即初劫之人，或佛陀等圣者。

Patiṭṭhitāti niccalabhāvena aṭṭhiṃ katvā paccayāyattabhāvato avisaṃvādanakā. Ubhayathā paṭipattiṃ āha ‘‘attano ca paresañca atthe patiṭṭhitā’’ti. Atthe diṭṭhadhammikasamparāyikādihite patiṭṭhitattā eva dhamme avihiṃsādidhamme patiṭṭhitā. Anuparodhakaranti etena hitapariyāyoyaṃ attha-saddoti dasseti. Dhammikanti dhammato anapetaṃ, atthadhammūpasaṃhitaṃ vā.

安立者，即以不动摇的性质，如骨般坚固，又因其依缘而有，故真实不虚。两种行持，即是“安立于自己与他人的利益中”。因安立于现世、来世等利益中，故安立于不伤害等法中。不违逆者，此句表明“利益”（attha）一词是“福祉”（hita）的同义词。如法者，即不离于法，或与义利及正法相应。

Nibbānappattiyāti nibbānappattiyatthaṃ. Dukkhassa antakiriyāya antakaraṇatthaṃ. Yasmā buddho khemāya bhāsati, tasmā khemuppattihetuyā khemā, tasmā sā sabbavācānaṃ uttamāti evampettha attho daṭṭhabbo. Mantāvacanavasenāti sabbadosarahitavasena.

为获得涅槃，即为达到涅槃之目的。为灭尽苦，即为终结痛苦之目的。因为佛陀为安稳而说法，所以（此言语）因是产生安稳之因而安稳，因此它是一切言语中最殊胜的——此中义理应如是见。以真实语而言，即是完全远离一切过失。

Subhāsitasuttavaṇṇanā niṭṭhitā.

善说经释义终。

6. Sāriputtasuttavaṇṇanā

6. 舍利弗经释义

214. Vākkaraṇacāturiyato vacanaguṇahetūnaṃ pūriyā pūre bhavāti porī, tāya poriyā. Tenāha ‘‘akkharādiparipuṇṇāyā’’ti. Avibaddhāyāti pittādīhi na vibaddhāya anupaddutāya. Tenāha ‘‘apalibuddhāyā’’tiādi. Niddosāyāti atthato byañjanato vigatadosāya. Akkhalitapadabyañjanāyāti agalitapadabyañjanāya, atthassa viññāpaniyāti diṭṭhadhammikādiatthassa bodhane pariyattāya. Bhikkhunanti gāthāsukhatthaṃ rassaṃ katvā vuttaṃ.

214. 由于言辞巧妙，言语功德之因得以圆满，因圆满而有，故称“圆满语”（porī），凭借此圆满语。因此说“字句等圆满”。不被束缚者，即不被胆汁等所束缚，无有障碍。因此说“无有滞碍”等。无有过失者，即在义理与文辞上皆无过失。字句无缺漏者，即文句无脱落，足以明了现世等义理。“比丘众”（Bhikkhūnaṃ），是为使偈颂顺畅而作的缩略语。

‘‘Saṃkhittenapi deseti, vitthārenapi bhāsatī’’ti nayidaṃ paṭhamaṃ uddisitvā tassa atthassa kittanavasena pavattitaṃ vacanaṃ sandhāya vuttaṃ. Sā hi vitthāradesanā eva hoti. Yā pana desanā kadāci dhammapaṭiggāhakānaṃ ajjhāsayavasena [Pg.289] saṃkhitteneva dassetvā nikkhipati, yā ca kadāci vitthārena, tadubhayaṃ sandhāya vuttaṃ. Tenāha ‘‘cattārimānī’’tiādi. Sabhāvamadhuro paccayavasena madhurataro hotīti dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Vividhākāraṃ katvā dhammaṃ kathetuṃ paṭibhātīti paṭibhānaṃ, desanāpakārañāṇaṃ. Tenāha ‘‘samuddato’’tiādi. Odahantīti avajānanavasena gamenti.

“或简略地说，或详细地说”，此句并非针对先举纲要后广分别的说法方式而言，因为那只是详细的解说。而是指，说法有时随顺听法者的根机，仅作简要开示即止；有时则作详细解说，此句是针对这两种情况而说。因此说“有四种”等。为说明（水）本性甘美，因缘会时则更加甘美，故说“譬如”等。能以各种方式说法，此灵感涌现即是辩才（paṭibhāna），也就是说法方式的智慧。因此说“如大海”等。倾听（Odahanti），是指以轻蔑的态度去理解。

Sāriputtasuttavaṇṇanā niṭṭhitā.

舍利弗经释义终。

7. Pavāraṇāsuttavaṇṇanā

7. 自恣经释义

215. Tasmiṃ ahūti tasmiṃ ahanīti āha ‘‘tasmiṃ divase’’ti. Anasanenāti sabbaso āhārassa abhuñjanena. Sāsanikasīlena bāhirakaanasanena vā upetā hutvāti yojanā. Vā-saddena khīrapānamadhusāyanādīnipi saṅgaṇhāti. Pakārehi diṭṭhādīhi vāreti kāyakammādike sarāpeti gārayhe karoti etāyāti pavāraṇā, paṭipattivisodhanāya attano attano vajjasodhanāya okāsadānaṃ. Yasmā yebhuyyena vassaṃvuṭṭhehi kātabbā esā visuddhidesanā, tasmā vuttaṃ ‘‘vassaṃvuṭṭhapavāraṇāya. Visuddhipavāraṇātipi etissāva nāma’’nti. Tadā tassa bhikkhusaṅghassa tuṇhībhāvassa anavasesatāyapi vaṇṇaṃ dassetuṃ pāḷiyaṃ ‘‘tuṇhībhūta’’nti vuttanti āha ‘‘yato yato…pe… natthī’’ti. Hatthassa kukkuccatā asaṃyamo asampajaññakiriyā hatthakukkuccaṃ. Tathā pādakukkuccaṃ veditabbaṃ, vā-saddo avuttavikappattho, tena tadaññesamabhāvo vibhāvitoti daṭṭhabbaṃ.

215. 于彼日中者，即是说“于彼日”。不食者，即完全不进食。应连接为“具足教法之戒，或外道之不食”。“或”字，亦包含饮乳、食蜜等。通过见、闻、疑等方式，制止身业等，令其忆念，令其有过，此即自恣（pavāraṇā），是为清净行持，给予各自清净过失的机会。因为此清净说示，多应由安居竟的比丘举行，故说“安居竟自恣”，“清净自恣”也是它的名称。为显示当时比丘僧团完全寂静的功德，经中仍说“默然”，故（注疏）说“无论何处……无有”。手的不安分，即不防护、不正知的行为，是为手躁。足躁亦应如是了知。“或”字有未言明的选项之义，应知由此表明了不存在其他（躁动）。

Pañcapasādehīti pañcavaṇṇehi pasādehi. Vossaggattho yathāruci kiriyāya vossajjanaṃ. Pucchanattheti paṭikkhepamukheneva pucchanatthe nakāro, me kiñci kiriyaṃ vā vācasikaṃ vā na garahatha, kiṃ nu garahatha kāyavācāhīti attho. Keci ‘‘dvārānevā’’ti dvārasīsena dvārappavattacariyaṃ vadanti. Visuddhipavāraṇāya adhippetattā yena pavāritaṃ, teneva visuddhīti ñāyati, yena na pavāritaṃ. Kiṃ nu taṃ avisuddhanti siyā kassaci puthujjanassa āsaṅkā? Tannivāraṇatthamāha ‘‘no aparisuddhattā’’ti. Manodvāraṃ [Pg.290] parisuddhaṃ asucikārakaupakkilesānaṃ dūrīkatattā. Idāni etarahi buddhakāle. Etthāti manodvāraparisuddhiyaṃ.

以五净信者，即以五色净光。舍离之义，即随己意愿舍弃行为。用于疑问，即否定式的疑问，使用“不”（na）字，意思是：“你们不谴责我任何身或语的行为吗？究竟以身语谴责什么呢？”有些人说“仅由诸门”，是以门为首，指经由诸门发生的行为。因为意在清净自恣，由所自恣者，可知其清净；那未曾自恣者，难道它就不清净吗？某些凡夫或有此疑。为断彼疑，故说“非因其不清净”。意门是清净的，因已远离能致不净的随烦恼。现在，即此时，佛陀时代。于此，即于意门清净中。

Kāyavacīsamācāraparisuddhiyā paveditāya manosamācāraparisuddhi atthato paveditāva hotīti ‘‘kāyikaṃ vā vācasikaṃ vā’’iccevāha. Tathā hi vuttaṃ ‘‘kāyikaṃ vā vācasikaṃ vāti idaṃ catunnaṃ arakkhiyataṃ sandhāya thero āhā’’ti. ‘‘Bhikkhave, pavāremi vo’’ti bhikkhusaṅghavisayattā pavāraṇāya tattha bhikkhusaṅghena vattabbaṃ paṭivacanaṃ dento dhammasenāpati ‘‘bhikkhusaṅghassa bhāraṃ vahanto’’ti vutto. Tenāha ‘‘na kho mayaṃ, bhante’’tiādi. Arakkhiyānīti parānuvādato na bhāyitabbāni suparisuddhabhāvato.

因为身、语行仪的清净已被说明，意行仪的清净实际上也已被说明，故只说“身或语”。诚如所说：“长老说‘身或语’，是针对四无护。”“诸比丘，我向你们自恣”，因为自恣是对比丘僧团而作，法将（Dhammasenāpati）在此代表比丘僧团作出应答，故被称为“荷负比丘僧团重担者”。因此他说：“尊者，我们实无……”等。无护者，即因其极为清净，故不惧他人非议。

‘‘Anuppannassā’’ti idaṃ adhippāyikavacananti tadadhippāyaṃ vivaranto ‘‘kassapasammāsambuddhato paṭṭhāyā’’tiādimāha. Kassapasammāsambuddhatoti vibhatte nissakkaṃ, tasmā kassapasammāsambuddhato oranti atthoti. Aññenāti ito bhagavato aññena. Anuppāditapubbassāti parasantāne na uppāditapubbassa. Sasantāne pana paccekabuddhānaṃ vasena na uppāditoti na sakkā vattuṃ. Samanuāgatāti sammā anu upagatā. Bhagavato sīlādayo guṇāti buddhabhūtassa guṇā adhippetāti āha ‘‘arahattamaggameva nissāya āgatā’’ti. Sabbaguṇāti dasabalañāṇādayo sabbe buddhaguṇā. Bhanteti ettha itisaddo ādiattho. Tena ‘‘imesaṃ pana…pe… vācasikaṃ vā’’ti yāvāyaṃ pāḷipadeso, taṃ sabbaṃ gaṇhāti. Tenāha ‘‘idaṃ thero…pe… pavārento āhā’’ti.

“‘未生起的(anuppannassa)’，此乃意趣之言。为阐明其意趣，故说‘从迦叶(Kassapa)正等觉者开始’等。‘从迦叶正等觉者’是离格(vibhatte)的用法，因此意为‘从迦叶正等觉者以来’。‘由其他(aññena)’，意指‘由此世尊之外的其他’。‘未曾令生起(anuppāditapubbassa)’，意指‘未曾在他人相续中令之生起’。但在自身相续中，就辟支佛而言，则不能说未曾生起。‘已随具(samanuāgatā)’，意指‘已完全、相随地获得’。‘世尊的戒等功德’，意指已成佛的功德，故说‘仅依阿罗汉道而来’。‘一切功德(sabbaguṇā)’，意指十力智(dasabalañāṇa)等一切佛陀功德。于‘尊者(bhante)’一句，此处的‘iti’词是‘等等’(ādi)之义。因此，它涵盖了从‘然而，于此等……乃至……或语所作’的整段经文。故说‘此是长老……于自恣时所说’。”

Yaṃ attano puññānubhāvasiddhaṃ cakkaratanaṃ nippariyāyato tena pavattitaṃ nāma, na itaranti paṭhamanayo vutto. Yasmā pavattitasseva anupavattanaṃ, paṭhamanayo ca taṃsadise tabbohāravasena vuttoti taṃ anādiyitvā dutiyanayo vutto. Dasavidhanti antojanasmiṃ, balakāye rakkhāvaraṇaguttiyā saṃvidhānaṃ, khattiyesu anuyuttesu, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu adhammacārapaṭikkhepo, adhanānaṃ dhanānuppadānaṃ, samaṇabrāhmaṇe upasaṅkamitvā pañhapucchananti evaṃ dasavidhaṃ. Tattha gahapatike pakkhijāte ca visuṃ katvā gahaṇavasena dvādasavidhaṃ. Cakkavattivattanti cakkavattibhāvāvahaṃ vattaṃ. Yasmā yāthāvato [Pg.291] pavattitaṃ, tadanurūpakaṃ pana ñāyena yuttakena pavattitaṃ nāma hotīti āha ‘‘sammā nayena hetunā kāraṇenā’’ti. Ubhatobhāgavimuttāti ubhayabhāgehi ubhayabhāgato vimuttāti ayamettha atthoti dasseti ‘‘dvīhi bhāgehi vimuttā, arūpā…pe… nāmakāyato’’ti iminā. Tevijjādibhāvanti tevijjachaḷabhiññacatuppaṭisambhidabhāvaṃ. Paññāvimuttā hi taṃ tividhaṃ appattā kevalaṃ paññāya eva vimuttā.

“那依自身福德威力而成就的轮宝(cakkaratanaṃ)，无待他缘而转起，才名为‘转’，而非由其他因缘——此为第一种解释。由于已转起者仍需随转，而第一种解释是就相似情况的通用说法而言，故不取此说而立第二种解释。十种（轮王正法）是：于内宫人民、于军队中设置守护、防护、卫护；于刹帝利、臣属；于婆罗门、居士；于城镇、乡村居民；于沙门、婆罗门；于鸟兽，禁止非法行为；施与贫者财物；亲近沙门、婆罗门请教问题，如是共十种。此处，若将居士与鸟类分开计算，则有十二种。‘转轮王之行(cakkavattivatta)’，指导向转轮王状态之行。因为它如实地转起，且与正理相应地转起，故说‘以正理(nayena)、因(hetunā)、缘(kāraṇena)而善(sammā)’。‘俱分解脱(ubhatobhāgavimutta)’，意指‘从两部分、由两部分而解脱’，此中义理，由‘从两部分解脱，即从无色……乃至名身’一句所示。‘三明等状态(tevijjādibhāva)’，指三明(tevijja)、六神通(chaḷabhiññā)、四无碍解(catuppaṭisambhidā)的状态。慧解脱(paññāvimuttā)者，未得此三者，仅由慧而解脱。”

Visuddhatthāyāti visuddhipavāraṇatthāya. Saṃyojanaṭṭhena saṃyojanasaṅkhāte ceva bandhanaṭṭhena bandhanasaṅkhāte ca. Vijitasaṅgāmanti yathā rāgādayo puna na sīsaṃ ukkhipanti, evaṃ ariyamaggasenāya vasena vijitasaṅgāmaṃ. Tenāha ‘‘vijitarāgadosamohasaṅgāma’’nti. Mārabalassāti mārasenāya, mārassa vā sāmatthiyassa. Veneyyasatthanti vinetabbajanasamūhaṃ. Sakaṭādisatthasabhāgato vineyyova satthoti taṃ veneyyasatthaṃ. Sīlasārādiabhāvato antotuccho.

“‘为清净故(visuddhatthāya)’，是为了清净自恣。以结缚之义而名为‘结(saṃyojana)’，以束缚之义而名为‘缚(bandhana)’。‘已战胜战争者(vijitasaṅgāma)’，指如同贪等烦恼不再抬头一般，已凭借圣道之军战胜了战争。故说‘已战胜贪、嗔、痴之战争’。‘魔罗之力(mārabalassa)’，指魔罗的军队，或魔罗的力量。‘应调伏之众(veneyyasattha)’，指应被调伏的人群。如同车队等商旅(sattha)，应调伏者(veneyya)即是（待引导的）队伍(sattha)，故称其为‘应调伏之众’。因无戒等核心，故其内空虚。”

Pavāraṇāsuttavaṇṇanā niṭṭhitā.

《自恣经》释义终。

8. Parosahassasuttavaṇṇanā

8. 过千经释义

216. Sahassato paraṃ aḍḍhateyyabhikkhusataṃ tadā bhagavantaṃ payirupāsatīti āha ‘‘parosahassanti atirekasahassa’’nti. Nibbāne kutoci bhayaṃ natthīti kutocipi kāraṇato nibbāne bhayaṃ natthi asaṅkhatabhāvena sabbaso khemattā. Tenāha bhagavā – ‘‘khemañca vo, bhikkhave, dhammaṃ desessāmi khemagāminiñca paṭipada’’ntiādi (saṃ. ni. 4.379-408). Na kutoci bhayaṃ etasmiṃ adhigateti akutobhayaṃ, nibbānaṃ. Tenāha ‘‘nibbānappattassā’’tiādi. Vipassito paṭṭhāyāti amhākaṃ bhagavato nāmavasena isīnaṃ sattamabhāvadassanatthaṃ vuttaṃ. Te hi tattha tattha sutte bahuso kittitā. Isīnanti vā paccekabuddhasāvakabāhirakaisīnaṃ sattamo uttaro seṭṭhoti attho.

216. “当时，有一千二百五十位比丘(bhikkhu)前来亲近世尊(bhagavā)，故说‘过千(parosahassa)’，意指‘超过一千’。于涅槃(nibbāna)中，无有任何怖畏，即由任何因缘，于涅槃中皆无怖畏，因其为无为法(asaṅkhata)，故完全安稳(khema)。因此世尊说：‘诸比丘，我将为你们宣说安稳法及趣向安稳之道’等。于此证得者，无有任何怖畏，故称‘无畏(akutobhaya)’，即涅槃。因此说‘已达涅槃者’等。‘从毗婆尸(Vipassī)开始’，此说是为了显示我们的世尊在以名号区分的诸仙人中位列第七。因为他们在各经中被屡屡称颂。‘诸仙人中’，意指在辟支佛、声闻弟子及外道仙人中，第七位为最上、最胜者。”

Aṭṭhuppattivasenāti [Pg.292] kāraṇasamuṭṭhānavasena. Tadassa aṭṭhuppattiṃ vibhāvetuṃ ‘‘saṅghamajjhe’’tiādi vuttaṃ. Paṭibhānasampannavācāya aññe īsati abhibhavatīti vaṅgīso. Tenāha ‘‘paṭibhānasampatti’’ntiādi.

“‘依事缘生起(aṭṭhuppattivasena)’，意指依原因生起的方式。为阐明其事缘生起，故说‘于僧团中’等。以具足辩才(paṭibhāna)之言语驾驭、压倒他人，故名‘婆耆舍(Vaṅgīsa)’。因此说‘辩才成就’等。”

Kilesummujjanasatānīti rāgādikilesānaṃ rajjanadussanādinayehi savisaye ayoniso uṭṭhānāni. Yadi anekāni satāni, atha kasmā ‘‘ummaggapatha’’nti? Vuttanti āha ‘‘vaṭṭapathattā pana patha’’nti. Rāgadosamohamānadiṭṭhivasena rāgakhilādīni pañcakhilāni. Vibhajantanti vibhajanavasena kathentaṃ. Vibhajitvāti ñāṇena vivecetvā.

“‘数百烦恼涌现(kilesummujjanasatāni)’，指贪等烦恼(kilesa)以染著、嗔恚等方式，于各自所缘上不如理地生起。若有数百种，为何又说‘歧途(ummagga-patha)’？答曰：‘因是轮回之道(vaṭṭapatha)，故称为道’。以贪、嗔、痴、慢、见，有贪欲结等五结(pañcakhilāni)。‘分别说者(vibhajantaṃ)’，指以分别的方式宣说者。‘已分别(vibhajitvā)’，指以智慧辨别之后。”

Amate akkhāteti amatāvahe dhamme desite. Dhammassa passitāro saccasampaṭivedhena. Asaṃhīrā diṭṭhivātehi.

“‘于不死(amata)被开显时’，意指于导向不死之法(dhamma)被开示时。他们是‘法的见者(dhammassa passitāro)’，通过对真理的完全通达。‘不为所动(asaṃhīrā)’，指不为诸见之风(diṭṭhivātehi)所动摇。”

Ativijjhitvāti paṭivijjhitvā. Atikkamabhūtanti atikkamanaṭṭhena bhūtaṃ. Dasaddhānanti dasannaṃ upaḍḍhānaṃ. Tenāha ‘‘pañcanna’’nti. Jānantenāti dhammassa sudullabhataṃ jānantena.

“‘已贯穿(ativijjhitvā)’，意为‘已通达(paṭivijjhitvā)’。‘已超越(atikkamabhūtaṃ)’，意为以超越之义而成。‘十之半(dasaddhānaṃ)’，即十的诸个一半。故说‘五个’。‘知者(jānantena)’，指了知法(dhamma)之极为难得者。”

Parosahassasuttavaṇṇanā niṭṭhitā.

《过千经》释义终。

9. Koṇḍaññasuttavaṇṇanā

9. 憍陈如经释义

217. Evaṃgahitanāmoti ‘‘aññāsi vata, bho, koṇḍañño’’ti satthu vacanaṃ nissāya bhikkhūhi aññehi koṇḍaññanāmakehi visesanatthaṃ evaṃgahitanāmo. Dvādasannaṃ saṃvaccharānaṃ vasena cirassaṃ. Chaddantabhavaneti chaddantanāgarājabhavanaṭṭhāne. Paññavā mahāsāvako rattaññutāya. ‘‘Dasasahassacakkavāḷe devamanussānanti dasasahassacakkavāḷe devānaṃ, imasmiṃ cakkavāḷe devamanussānañcāti evaṃ dasasahassacakkavāḷe devamanussāna’’nti vadanti. Aggantiādito. Tatthāti mandākinitīre.

217. “‘如是得名(evaṃgahitanāmo)’，是因导师说‘朋友，憍陈如(Koṇḍañña)确实了知了！’，诸比丘(bhikkhu)为与其他名为憍陈如者相区别，故如是得名。‘长久(cirassaṃ)’，指住了十二年。‘于六牙象住处(chaddantabhavane)’，指于六牙象龙王之住处。因长久知法(rattaññutā)而为有慧之大声闻。他们说：‘“于一万轮围世界(cakkavāḷa)的天人”，是指一万轮围世界的天，及此轮围世界的天与人，如是为“一万轮围世界的天人”’。‘第一(aggaṃ)’，指最初。‘于彼处(tattha)’，指于曼达基尼(Mandākini)河畔。”

Vassaggenāti vassapaṭipāṭiyā. Tanti aññāsikoṇḍaññattheraṃ. Mahābrahmānaṃ viya lokiyamanussā harāyanti. Pāmokkhabhūto āyasmā [Pg.293] thero antarantarā tattha tattha janapade vasitvā tadanukkamena mandākinitīraṃ upagato, tasmā vuttaṃ – ‘‘icchāmahaṃ, bhante, janapade vasitu’’nti.

“‘以雨季戒腊(vassaggena)’，意指以雨季安居的顺序。‘他(taṃ)’，指阿若憍陈如长老。世间人敬畏他，如敬畏大梵天。那位具寿(āyasmā)长老是僧团的首座，他时而在各个人间住处居住，之后次第来到曼达基尼(Mandākini)河畔，因此说：‘尊者，我欲于人间住处居住。’”

Ānubhāvasampannā dibbāyukā te hatthināgāti vuttaṃ ‘‘pubbe paccekabuddhānaṃ pāricariyāya kataparicayā’’ti. Therassa sañcaraṇaṭṭhāne āvaraṇasākhā haritvā apanetvā. Mukhodakañceva dantakaṭṭhañca ṭhapetīti saḷaladevadārukaṭṭhādīni aññamaññaṃ ghaṃsitvā aggiṃ nibbattetvā jāletvā tattha pāsāṇakhaṇḍāni tāpetvā tāni daṇḍakehi vaṭṭetvā taḷākāsu udakasoṇḍīsu khipitvā udakassa tattabhāvaṃ ñatvā nāgalatādantakaṭṭhaṃ upanento mukhodakañca ṭhapeti. Vattaṃ karotīti antokuṭiyā bahi ca pamukhepi aṅgaṇepi sākhābhaṅgehi sammajjanto vakkhamānanayena āhāraṃ upanento vattaṃ karoti.

“那些象王(hatthināga)具足威力、有天神般的寿命，是因经中说‘往昔曾侍奉辟支佛(paccekabuddha)，已作熟悉’。在长老经行之处，它们衔走并移开遮挡的树枝。它们准备洗脸水和齿木(dantakaṭṭha)——即相互摩擦娑罗树、天木等木材生起火，点燃后，于其中烧热石块，再用木棍滚动着将热石投入池塘或水槽中，待了知水已温热后，便献上龙蔓齿木，并备好洗脸水。‘履行义务(vattaṃ karoti)’，指在孤邸(kuṭi)内外、门廊及庭院中，用树枝清扫，并依下述方式献上食物，以此履行义务。”

Patiṭṭhappamāṇeti kaṭippamāṇe, ayameva vā pāṭho tāva mahantamevāti yāva mahantaṃ setapadumavanaṃ, tāva mahantameva. Eseva nayo rattakumudavanādīsu. Khādantā manussā. Pakkapayoghanikā viyāti supakkapayoghanaṃ viya. Ghanabhāvena pana pakkhittakhuddamadhu viya hoti. Tenāha ‘‘etaṃ pokkharamadhu nāmā’’ti. Muḷālanti setapadumānaṃ mūlaṃ. Bhisanti tesaṃyeva kandaṃ. Ekasmiṃ pabbeti ekekasmiṃ pabbantare. Pādaghaṭakanti doṇassa catubhāgo saṇṭhānato khuddako, tasmā pādaghaṭakappamāṇanti tumbamattaṃ. Soṇḍiāvāṭeti khuddakasoṇḍiyo ceva khuddakaāvāṭe ca.

“Patiṭṭhappamāṇe”即适量，或此句读作“极大”，犹如广大的白莲林。此理亦适用于红睡莲林等。人们食之，犹如熟透的浓乳。又因其浓稠，犹如投入的碎蜜。故曰：“此名莲花蜜”。“Muḷāla”是白莲花之根。“Bhisa”是彼等之块茎。“于一节(ekasmiṃ pabbe)”是指于每一节之间。“Pādaghaṭaka”是“doṇa”的四分之一，形状小，故“pādaghaṭakappamāṇa”（pādaghaṭaka大小）即葫芦大小。“Soṇḍiāvāṭeti”是指小池与小坑。

Etaṃ bhojananti yathāvuttaṃ nirudakapāyasabhojanaṃ. Keci sañjānanti ye therā vuḍḍhatarā. Keci na sañjānanti ye navā acirapabbajitā.

“此食物”是指如前所述的无水乳粥。有些年长的长老认得，有些新近出家的比丘则不认得。

Buddhānubuddhoti buddhassa anubuddho. Bāḷhavīriyoti catunnaṃ sammappadhānānaṃ vasena ciranicitavīriyo. Tiṇṇaṃ vivekānanti kāyacittaupadhivivekānaṃ lābhīti yojanā. Catasso vadati vaṅgīsatthero sayaṃpaṭibhānaṃ, na sesābhiññānaṃ abhāvatoti āha ‘‘itarā’’tiādi. Parisā sannisīdi nissaddabhāvena tuṇhī ahosīti attho. Anujānāpesīti paṭhamaṃ attanā ñātaṃ upaṭṭhitaṃ attano parinibbānakālaṃ anu pacchā satthāraṃ jānāpesīti evaṃ ettha attho daṭṭhabbo.

“随佛觉者(Buddhānubuddha)”是指随佛陀而觉悟者。“强力精进(Bāḷhavīriya)”是指依四正勤而长时积累精进者。“三种远离”应结合为获得身远离、心远离与依远离(upadhiviveka)。婆耆舍(Vaṅgīsa)长老说四无碍解是自己的辩才，并非因为没有其他神通，故说“其他”等。大众默然安坐，意为保持安静。“Anujānāpesi”于此应理解为：先是自己了知般涅槃的时刻已到，之后再告知导师。

Tanti [Pg.294] āsāḷhipuṇṇamāya isipatane yaṃ dassanaṃ, yaṃ vā dukkaracariyāyaṃ tumhākaṃ upaṭṭhānaṃ ādito dassanaṃ, taṃ, bhante, paṭhamadassanaṃ. Onatavinatāti heṭṭhā upari ca onatā vinatā. Kampetvāti thokaṃ cāletvā dassanatthaṃ ekaninnādo tesaṃ hatthināgānañceva nāgayakkhakumbhaṇḍānaṃ devatānañca saddena. Brahmāno devānaṃ adaṃsūti sambandho.

在萨哈(Āsāḷha)月圆之日于仙人堕处(Isipatana)所见，或是你们为苦行所侍奉的最初景象，尊者，那便是最初的相见。“俯首低眉(Onatavinata)”指上下皆俯首弯腰。“摇动(Kampetvā)”意为轻微摇动。为示现此事，彼等象王、龙、夜叉(yakkha)、鸠槃荼(kumbhaṇḍa)及诸天众发出一片巨响。“梵天给予诸天”是其关联。

Sajjhāyamakaṃsu pasādanīyesu pasādavasena sannipatitaparisāya pasādajananatthaṃ bhagavati nikkhamitvāti bhagavati gandhakuṭito nikkhamitvā. Dharatiyevāti aduṭṭhataṃ patvā tiṭṭhateva.

当世尊(bhagavā)从香室(gandhakuṭi)出来时，他们为使因可信乐事而集会的会众生起信心，故作诵读。“Dharatiyeva”是指达到无嗔状态而安住。

Koṇḍaññasuttavaṇṇanā niṭṭhitā.

《憍陈如经》释义终。

10. Moggallānasuttavaṇṇanā

10. 目犍连经释义

218. Paccavekkhatīti tesaṃ ariyānaṃ cittaṃ attano ñāṇacakkhunā pati avekkhati paccavekkhati. Pabbatassāti isigilipabbatassa. Dukkhapāraṃ gatanti vaṭṭadukkhassa pāraṃ pariyantaṃ gataṃ. Sabbaguṇasampannanti sabbehi buddhaguṇehi ca sāvakaguṇehi ca paripuṇṇaṃ. Anekākārasampannanti rūpaghosalūkhadhammappamāṇikānaṃ sattānaṃ tehi tehi ākārehi sabbesañca anekehi anantāparimeyyehi pasīditabbākārehi samannāgataṃ. Te pana ākārā yasmā anaññasādhāraṇā buddhaguṇā eva, tasmā āha ‘‘anekehi guṇehi samannāgata’’nti.

218. “Paccavekkhati”（观察）是指以自己的智慧之眼反复观察彼等圣者之心。“山”是指吞仙山(Isigili)。“已渡苦之彼岸”是指已到达轮回之苦的彼岸、终点。“具足一切功德”是指圆满具足一切佛陀功德与声闻功德。“具足无量相”是指具足种种相，能令以色、声等粗法为量的众生，以及一切众生，以无量无数可欣喜之相而心生喜悦。又因彼等相皆为佛陀不共之功德，故曰“具足无量功德”。

Moggallānasuttavaṇṇanā niṭṭhitā.

《目犍连经》释义终。

11. Gaggarāsuttavaṇṇanā

11. 伽伽罗经释义

219. Teti te devamanusse. ‘‘Sarīravaṇṇenāti sarīre chavivaṇṇenā’’ti vadanti. Sarīravaṇṇenāti vā dhammarūpakāyaguṇena. ‘‘Yasasā’’tipi pāṭho, so evattho. Vigatamaloti abbhāmahikādīhi vigatūpakkileso[Pg.295]. Bhāṇu vuccati pabhā, sātisayo bhāṇu etassa atthīti bhāṇumā. Sūriyoti āha ‘‘ādicco viyā’’ti.

219. “Te”是指彼等天人。“以身色(sarīravaṇṇena)”：有人说“以身体的肤色”。或指以法身、色身之功德。“Yasasā”（以名声）是另一读法，其义相同。“离垢(vigatamala)”是指远离云、雾等杂染。“Bhāṇu”是光明之义，有超胜之光明者为“bhāṇumā”（光耀者）。“Sūriya”（日）是指“犹如太阳”。

Gaggarāsuttavaṇṇanā niṭṭhitā.

《伽伽罗经》释义终。

12. Vaṅgīsasuttavaṇṇanā

12. 婆耆舍经释义

220. So kira vicaratīti sambandho. ‘‘Yathāyaṃ dīpo jambudīpoti jambunā paññāto, evāhampi tena jambunā paññāyissa’’nti jambusākhaṃ pariharitvā. Vādaṃ katvāti ‘‘imasmiṃ vāde sace te parājayo hoti, tvaṃ me dāso hohi. Sace me parājayo, ahaṃ te bhariyā’’ti evaṃ katikaṃ katvā. Vāde jayaparājayānubhāvenāti tathāpavattite vāde paribbājakassa jayānubhāvena ceva attano parājayena ca. Vayaṃ āgammāti sippuggahaṇavayaṃ āgamma. Vijjanti mantaṃ.

220. “据说他如此游行”是其关联。“‘犹如本洲因阎浮树而名瞻部洲(Jambudīpa)，我亦将因阎浮树而闻名’，（他）如是思量，并携带阎浮树枝。”“立下辩论”是指立下约定：“于此辩论，若你败，则为我奴；若我败，则为汝妻。”“因辩论胜负之力”是指因如此进行的辩论中，外道沙门的胜利与自己的失败。“至年龄”是指到了学习技艺的年龄。“Vijjā”是指咒语。

Nibbattagativibhāvanavasena chavasīsabhāvaṃ dūseti vināsetīti chavadūsakaṃ sippaṃ, tathāpavattaṃ mantapadaṃ. Attano ānubhāvenāti niraye nibbattasattassa sīsaṃ yattha katthaci ṭhitaṃ buddhānubhāvena ānetvā dassetvā. Khīṇāsavassa sīsanti paramappicchatāya kañcipi ajānāpetvā araññaṃ pavisitvā parinibbutassa khīṇāsavassa chaḍḍitaṃ sīsakaṭāhaṃ. Dassesīti attano ānubhāvena ānetvā dassesi.

“Chavadūsakaṃ sippaṃ”（坏颅术）是指通过揭示死者投生之处而使其头骨失效的技艺，即如此施行的咒语。“以己之力”是指以佛陀之力，将生于地狱的众生之头骨，无论其在何处，取来示现。“漏尽者之颅”是指极为少欲、不令任何人知晓，进入森林而般涅槃的漏尽者所遗弃的头盖骨。“示现(Dassesi)”是指以己之力取来示现。

‘‘Tumhe, bho gotama, jānāthā’’ti kāmaṃ vaṅgīso nibbattaṭṭhānaṃ sandhāya pucchati, bhagavā pana anupādisesanibbānaṃ sandhāya ‘‘āma, vaṅgīsa…pe… gatiṃ jānāmī’’ti āha. Vuttañhetaṃ ‘‘nibbānaṃ arahato gatī’’ti. Vaṅgīso sayaṃ mantabalena gatipariyāpannassa gatiṃ jānanto bhagavantampi ‘‘ayampi tathā’’ti maññamāno ‘‘mantena jānāsi, bho gotamā’’ti āha. Bhagavā attano buddhañāṇameva mantaṃ katvā dīpento ‘‘āma, vaṅgīsa, ekena manteneva jānāmī’’ti āha. Mudhā eva dātabbanti amūliko. Anantarahitāya bhūmiyā sayanaṃ thaṇḍilaseyyā. Ādi-saddena sāyatatiyaṃ udakorohaṇabhūmiharaṇādiṃ saṅgaṇhāti. So taṃ…pe… arahattaṃ pāpuṇīti iminā vaṅgīsatthero pabbajitvā na cirasseva sukhāya paṭipadāya arahattaṃ patto viya dissati, na kho panetaṃ [Pg.296] evaṃ daṭṭhabbaṃ, āyatiṃ thero pabbajitvā samathavipassanāsu kammaṃ ārabhitvāpi dukkhāya paṭipadāya tādisaṃ kālaṃ vītināmetvā arahattaṃ pāpuṇi. Tenāha –

“‘乔达摩(Gotama)尊者，您知道吗？’婆耆舍(Vaṅgīsa)虽意在询问投生之处，世尊(Bhagavā)却针对无余涅槃而答：‘是的，婆耆舍……我知其去处。’如经中所说：‘涅槃是阿罗汉的去处。’婆耆舍自己能以咒力了知轮回中众生的去处，便认为世尊也是如此，故说：‘乔达摩尊者，您是以咒语了知的吗？’世尊则将自己的佛智作为咒语开示道：‘是的，婆耆舍，我只以一种咒语便知。’”“Mudhā eva dātabbaṃ”是指毫无根据。“Thaṇḍilaseyyā”是在无遮蔽的地上睡觉。“Ādi”（等）一词包含了傍晚第三次入水、搬土等。“他……证得阿罗汉果”：由此看来，婆耆舍长老似乎出家后不久便由乐行道证得阿罗汉果，但不应作如是解。实际上，长老出家后，于止观(samathavipassanā)业处精勤用功，乃是经由苦行道，度过一段如此的时光后，方证得阿罗汉果。故说——

‘‘Nikkhantaṃ vata maṃ santaṃ, agārasmānagāriyaṃ;

Vitakkā upadhāvanti, pagabbhā kaṇhato ime’’. (saṃ. ni. 1.209;

theragā. 1218);

我已寂静离尘寰，舍家遁世入空山；粗犷黑念竞奔逐，此乃魔罗（kaṇhato）所生。

Āyasmato vaṅgīsassa anabhirati uppannā hoti, rāgo cittaṃ anuddhaṃseti, ‘‘kāmarāgena ḍayhāmi, cittaṃ me pariḍayhatī’’tiādi (theragā. 1232).

具寿(āyasmā)婆耆舍(Vaṅgīsa)生起不乐，欲贪扰乱其心：“我为欲贪所烧，我心遍烧”等。（《长老偈》1232）

Vimuttisukhanti sabbaso kilesavimuttiyaṃ nibbāne ca uppannaṃ sampatiarahattaphalasukhaṃ paṭisaṃvedentoti yathāparicchinnaṃ kālaṃ pati sammadeva vedento anubhavanto. Kavinā kataṃ, tato vā āgataṃ, tassa vā idanti kāveyaṃ, tadevettha ‘‘kāveyya’’nti vuttaṃ. Ye niyāmagataddasāti ye bhikkhū ariyā buddhānaṃ sāvakā phalaṭṭhabhāvena niyāmagatā ceva maggaṭṭhabhāvena niyāmadasā ca. Niyāmoti hi sammattaniyāmo adhippeto. Suāgamananti mama imassa satthuno santike āgamanaṃ upagamanaṃ, imasmiñca dhammavinaye āgamanaṃ pabbajanaṃ upasampadā sundaraṃ āgamanaṃ. Tattha kāraṇamāha ‘‘tisso vijjā’’tiādi. Avuttampi gāthāya atthato gahitameva therassa chaḷabhiññabhāvato.

“解脱乐”者，谓于彻底解脱烦恼与涅槃中生起，当下感受、体验阿罗汉果之乐，即于限定时间内如实感受、体验。“诗人所作，或从彼而来，或为此人之物，是为诗（kāveyaṃ），于此则说为‘诗’（kāveyya）”。“已入正性决定并见正性决定者”，谓诸比丘、佛陀之圣弟子，以证果故为已入正性决定，以住道故为见正性决定。此中“正性决定”（niyāma）意指正性决定（sammattaniyāma）。“善来”者，谓我于此导师跟前之来、之近，于此法与律中之来、出家、受具足戒，是为善来。于此，以“三明”等说明其原因。即使偈颂中未说，但从长老具有六神通（chaḷabhiñña）之义，亦可得知。

Vaṅgīsasuttavaṇṇanā niṭṭhitā.

婆耆舍经释义终。

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

《显扬义疏》——相应部义注

Vaṅgīsasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

婆耆舍相应释义之幽隐义阐明终。

9. Vanasaṃyuttaṃ

9. 林相应

1. Vivekasuttavaṇṇanā

1. 远离经释义

221. Saṃvejetukāmāti [Pg.297] atthato saṃvegaṃ uppādetukāmā. Tathābhūtā naṃ kilesasaṅgaṇikādito vivecetukāmā nāma hotīti vuttaṃ ‘‘vivekaṃ paṭipajjāpetukāmā’’ti. Bāhiresūti gocarajjhattato bahibhūtesu. Puthuttārammaṇesūti rūpādinānārammaṇesu. Caratīti pavattati. Tvaṃ janoti tvaṃ attano kilesehi jananato visuṃ jāto tādise eva aññasmiṃ jane imaṃ ayonisomanasikāravasena pavattamānaṃ chandarāgaṃ vinayassu vinodehi. Sataṃ taṃ sārayāmaseti niyyānikasāsane pabbajitvā satthu santike kammaṭṭhānaṃ gahetvā araññavāsena ca satimantaṃ paṇḍitaṃ taṃ mayampi yathāuppannaṃ vitakkaṃ vinodanāya sārayāma, sataṃ vā sappurisānaṃ kilesavigamanadhammaṃ paṭipajjitvā vasantaṃ taṃ sārayāma vaṭṭadukkhaṃ. Pātālanti mohapātālaṃ kilesarajo, tadeva ‘‘pātāla’’nti vuttaṃ. Mā avaharīti heṭṭhā duggatisotaṃ mā upanesi. Sitanti sambandhaṃ. Tenāha ‘‘sarīralagga’’nti. Vivekamāpannoti kilesavivekaṃ samathavipassanābhāvanamāpanno. Uttamavīriyanti ussoḷhilakkhaṇappattaṃ vīriyaṃ, catubbidhaṃ samappadhānavīriyaṃ vā sampattaṃ. Paggayhāti āropetvā. Paramavivekanti paramaṃ samucchedavivekaṃ.

221. “欲令生起悚惧者”，义谓欲令悚惧心生起。如是者，欲令其远离烦恼之集等，故云“欲令其行于远离”。“于外境者”，谓于行境之内外者。“于种种所缘者”，谓于色等种种所缘。“行（carati）”者，谓转起（pavattati）。“你，此人（jano）”，谓你已离于由自烦恼之生（janana），于如是之他人，当调伏、断除此由不如理作意而转起之欲贪。“我等令有念之彼忆念”，谓于导向解脱之教中出家，于导师跟前受取业处，并以林住而为有念、贤智之彼，我等亦为断除其已生之寻而令其忆念；或令修习、安住于离烦恼法之彼善人忆念轮回之苦。“深渊”者，谓痴之深渊、烦恼之尘垢，此即说为“深渊”。“勿令沉没”者，谓勿令其堕入下方恶趣之流。“系缚”者，谓关联，是故说为“附着于身”。“已达远离者”，谓已达烦恼之远离，成就止、观之修习。“最上精进”者，谓已达勇猛相之精进，或已达四种正勤之精进。“策励”者，谓提起。“最胜远离”者，谓最上之断绝远离。

Vivekasuttavaṇṇanā niṭṭhitā.

远离经释义终。

2. Upaṭṭhānasuttavaṇṇanā

2. 侍者经释义

222. Kāyadaratho hotiyeva niyamena, na cittadaratho tassa maggeneva samugghāṭitattā.

222. 身之疲惫必然会有，心之疲惫则无，因其已被道彻底拔除故。

Jarāturoti jarābhibhavanena āturoyeva. Padadvayepi eseva nayo. Upariṭṭhatāya parito dīghaputhulatāya ativiya vijjhatīti sattisallaggahaṇaṃ. Evaṃ hissa taṇhāsallassa sadisatā. Avijjāya pana sammohāpādanena [Pg.298] dukkhāpādanena ca visasadisatā. Ruppatoti vikāraṃ āpādiyamānassa pīḷiyamānassāti atthoti āha ‘‘ghaṭṭiyamānassā’’ti.

“衰老病痛者”，谓因被衰老征服而病痛。于二词中，理路亦同。因其在上、周遍、长广而极度穿刺，故取“矛箭”（sattisalla）之喻。如是，此与贪爱之箭相似。而无明，则因其能引生迷惑、引生痛苦，故为不同。“被折磨”者，义谓正遭受变异、被逼迫，故云“被冲击”。

Pabbajitanti sasantānato pabbajitaṃ vā rāgādimalato pabbajitaṃ vā. Tasmāti yasmā therassevetaṃ vacanaṃ, tasmā ayaṃ idāni vuccamāno ettha gāthāya attho. Devatāya hītiādi vuttasseva atthassa pākaṭakaraṇaṃ. Etthāti sesagāthāsu. Atthassa vuttanayattā ‘‘anuttānapadavaṇṇanā’’ti āha. Vinayāti hetumhi nissakkavacananti tassa hetumhi karaṇavacanena atthamāha ‘‘vinayenā’’ti. Tathā ‘‘samatikkamā’’ti etthāpi. Paramaparisuddhaṃ saṃkilesasamucchindanato. Āraddhavīriyanti sambhāvitavīriyaṃ. Sambhāvanañcassa paggaṇhanaṃ paripūraṇañcāti āha ‘‘paggahitavīriyaṃ paripuṇṇavīriya’’nti.

“出家”者，谓从自相续而出家，或从贪等垢而出家。是故，因这是长老之语，故此为今所说偈颂之义。“天神实……”等，是为令已说之义显明。此者，谓于其余诸偈。因义已如前述，故云“仅释不显明之词”。“调伏（vinaya）”者，于因之义为离脱之语，故以因之义的具格（karaṇavacana）释其义为“以调伏故（vinayena）”。于“超越（samatikkama）”亦然。因彻底断除杂染，故为“最极清净”。“已发精进”者，谓已成就之精进。此中之“成就”者，谓策励与圆满，故云“已策励之精进，已圆满之精进”。

Upaṭṭhānasuttavaṇṇanā niṭṭhitā.

侍者经释义终。

3. Kassapagottasuttavaṇṇanā

3. 迦叶种姓经释义

223. Chetanti migānaṃ jīvitaṃ chetaṃ. Tenāha ‘‘migaluddaka’’nti. Rohitamiganti lohitavaṇṇaṃ khuddakamigaṃ, ‘‘mahārohitamiga’’nti keci. Satthu santike kammaṭṭhānaṃ gahetvā tassa janapadassa sulabhabhikkhatāya tattha gantvā viharatīti imamatthaṃ sandhāya ‘‘paṭhamasutte vuttanayenevā’’ti vuttaṃ. Ayaṃ pana thero pañcābhiñño vipassanākammiko. Ṭhatvāti padānubandhanavasena gamanaṃ upacchinditvā therassa āsannaṭṭhāne ṭhatvā. Tassa vacanaṃ sotuṃ āraddho. Aṅguṭṭhakaṃ jālāpesīti adhiṭṭhānabalena daṇḍadīpikaṃ viya attano aṅguṭṭhakaṃ jālāpesi. Akkhīhipi passati aṅguṭṭhakaṃ jālamānaṃ. Kaṇṇehipi suṇāti tena vuccamānaṃ dhammaṃ ekadesena. Cittaṃ panassa dhāvatīti sambandho. Etassapīti luddakassapi.

223. “猎杀”者，谓断绝野兽之生命。是故说为“猎鹿人”。“赤鹿”者，谓红色之小鹿，有人则说为“大赤鹿”。“于导师跟前受取业处后，因彼地方易于乞食，故前往彼处安住”，为说明此义，故云“如初经所说”。而此长老是具五神通、修习观业者。“站立”者，谓因追踪足迹而停止前行，站于长老附近。他开始听闻长老之语。“令拇指发光”者，谓以决意力（adhiṭṭhānabala）令自己之拇指如杖上之灯火般发光。他以眼见拇指发光，以耳听闻长老所说之部分法义，然其心却驰散。此为关联。“此亦”者，谓此猎人亦然。

Appapaññanti ettha appa-saddo ‘‘appaharite’’tiādīsu viya abhāvatthoti āha ‘‘nippañña’’nti. Kāraṇajānanasamatthenāti iminā kāraṇena sattānaṃ sukhaṃ, iminā dukkhanti evaṃ samācaramānena kāraṇaṃ jānituṃ [Pg.299] samatthena kammassakatañāṇasampayuttacittenāti attho. Suṇātīti kevalaṃ savanamattavasena suṇāti, na tadatthavasena. Tenāha ‘‘atthamassa na jānātī’’ti. Kāraṇarūpānīti sabhāvakāraṇāni. Kiṃ me imināti? ‘‘Idaṃ papañca’’nti pahāya. Vīriyaṃ paggayhāti catubbidhaṃ sammappadhānaṃ vīriyaṃ paggaṇhitvā.

“少慧者”，此中“少”（appa）一词，如于“少绿”等词中，是“无”之义，故云“无慧”。“能知因者”，义谓“以此因为众生之乐，以此为苦”，如是行者能知其因，即与业果智相应之心。“听”者，谓仅止于听闻，非为义理。是故说“不知其义”。“因之自性”者，谓自然之因。“此与我何干？”者，谓舍离“此是戏论”。“策励精进”者，谓策励四种正勤之精进。

Kassapagottasuttavaṇṇanā niṭṭhitā.

迦叶种姓经释义终。

4. Sambahulasuttavaṇṇanā

4. 众多经释义

224. Sambahulāti suttantanayena sambahulā. Suttante sajjhāyiṃsūti suttantikā. Vinayaṃ dhārentīti vinayadharā. Yuñjantīti vāsadhure yogaṃ karonti. Ghaṭentīti tattha vāyāmaṃ karonti. Karontānaṃyeva aruṇo uggacchatīti sambandho.

224. “众多”者，谓依经藏之理为众多。“诵习诸经”者，是为经师。“受持律”者，是为持律者。“勤修”者，谓于住处勤修。“努力”者，谓于彼处精进。于彼等行此之时，黎明升起，此为关联。

Kometi kiṃ ime? Tenāha ‘‘kahaṃ ime’’ti? Vajjibhūmiṃ vajjiraṭṭhaṃ gatāti vajjibhūmiyā. Tenāha ‘‘vajjiraṭṭhābhimukhā gatā’’ti. Natthi etesaṃ nikebhaṃ nibaddhanivāsaṭṭhānanti aniketā tenāha ‘‘agehā’’ti. Utu eva sappāyaṃ, utuvasena vā kāyacittānaṃ kallattā sappāyaṃ. Esa nayo sesesupi.

“彼等何人（ko me）？”者，谓“此等是谁（kiṃ ime）？”是故说为“此等何往（kahaṃ ime）？”“跋耆地（Vajjibhūmi）”者，谓已至跋耆国（Vajjiraṭṭha）。是故说为“已朝跋耆国而去”。“彼等无固定住处”者，是为无住所者（aniketa），是故说为“无家（ageha）”。时节本身即是适宜，或因时节之故，身心调适而为适宜。于其余者，理路亦同。

Sambahulasuttavaṇṇanā niṭṭhitā.

众多经释义终。

5. Ānandasuttavaṇṇanā

5. 阿难经释义

225. Ativelanti atibahukālaṃ. Bhikkhunā nāma upagatānaṃ upanisinnakathāmattaṃ vatvā ganthadhurehi vāsadhurehi vā yuttapayuttacittena bhavitabbaṃ, nātivelaṃ tesaṃ saññattibahulena. Thero pana tadā kenaci kāraṇena bahuvelaṃ gihisaññattibahulo ahosi, taṃ sandhāya vuttaṃ ‘‘ativela’’ntiādi. Idāni tamatthaṃ vibhāvetuṃ ‘‘bhagavatī’’tiādi vuttaṃ. Tanti taṃ tādisaṃ saññāpanaṃ sandhāya etaṃ ‘‘ativelaṃ gihisaññattibahulo’’ti vacanaṃ vuttaṃ. Bhikkhusaṅghassa kathaṃ sutvāti saṅghassa [Pg.300] majjhe nisīditvā therena kathitattā vuttaṃ. Satthusāsananti piṭakattayaṃ vadati.

225. “过久”(ativela)：指时间太长。比丘对于前来拜访的人，应稍微交谈几句，然后专心致志地致力于经教之务(ganthadhura)或禅修之务(vāsadhura)，不应过久地与他们多作交谈。但那位长老(thera)当时因某些原因，长时间与在家人多作交谈，故说“过久”等。现在为阐明此义，故说“世尊”等。“那”(Tanti)：指像这样多作交谈，故说“长时间与在家人多作交谈”。“听比丘僧团说法”(Bhikkhusaṅghassa kathaṃ sutvā)：指因长老坐在僧团中宣讲，故如是说。“导师的教导”(Satthusāsana)：指三藏(piṭakattaya)。

Pasakkiyāti upasakkitvā gantvā. Taṃ pana tattha ajjhogāhanaṃ hotīti āha ‘‘pavisitvā’’ti. Saṅkhāradukkhato nibbinnahadayassa sabbasaṅkhāravinissaṭaṃ nibbānaṃ yāthāvato paccavekkhantassa sammadeva samassāsakaraṃ hutvā upaṭṭhahantaṃ taṃ upari adhigamāya ussukkaṃ karonto nibbānaṃ hadaye nikkhipati nāmāti āha – ‘‘nibbānaṃ…pe… opeti nāmā’’ti. Nibbānaṃ…pe… ārammaṇato opeti nāmāti ānetvā sambandho. Atthavirahitā ‘‘biḷibiḷī’’ti pavattakiriyā biḷikā, ayaṃ pana gihisaññattikathā therassa attano sāmaññatthaasādhanato devatāya biḷikā viyāti biḷibiḷikāti vuttā.

“亲近”(pasakkiya)：指走近、前去。因其有沉入之义，故说“进入”(pavisitvā)。对于因行苦(saṅkhāradukkha)而心生厌离者，当他如实地审察已脱离一切行(sabbasaṅkhāra)的涅槃(nibbāna)时，那（涅槃）作为真正的安慰而现起，他为进一步的证悟而努力，这称为将涅槃置于心中，故说“涅槃……安放”(nibbānaṃ…pe… opeti nāma)。应连接为“涅槃……作为所缘(ārammaṇa)而安放”。毫无意义而发出的行为“毕哩毕哩”(biḷibiḷī)是biḷikā。而此与在家人交谈，因长老自己未能成就沙门之义(sāmaññattha)，对天女而言犹如biḷikā，故说biḷibiḷikā。

Ānandasuttavaṇṇanā niṭṭhitā.

阿难经释义终。

6. Anuruddhasuttavaṇṇanā

6. 阿那律经释义

226. Anantare attabhāveti atītānantare devattabhāve. Thero hi tāvatiṃsadevalokā cavitvā idhūpapanno. Aggamahesīti kāci paricārikā devadhītā cittapaṇidhānamattena idānipi devakāye bhavissati upacitakusaladhammattāti maññamānā tasmiṃ vattamānaṃ viya kathentī ‘‘sobhasī’’ti āha. Evaṃ atītampissa dibbasotaṃ paccuppannaṃ viya maññeyya nāticirakālattāti dassento ‘‘pubbepi sobhasī’’ti āha. Sugatinirayādiduggatiyā vasena duggatā etarahīti adhippāyo. Paṭipattiduggatiyā kāmesu sammucchitabhāvato.

226. “于无间之有”(Anantare attabhāve)：指于过去无间的天有(devattabhāva)。这位长老(thera)确实是从三十三天(tāvatiṃsadevaloka)命终后投生于此。“最胜天后”(Aggamahesī)：指某个侍女天女，她认为“因积累了善法，仅凭心愿，如今也能生于天众中”，故将此事当作正在发生一般，说：“你很庄严”。为显示“因时间不长，他过去的状态也应被视为如现在一般”，故说“过去你也庄严”。意即：因有善趣、地狱等恶趣，故现在是恶趣者。因行道之恶趣，是由于沉溺于欲乐。

Patiṭṭhahantoti nivisanto. Aṭṭhahi kāraṇehīti cirakālaparibhāvanāya viruḷhamūlehi ayonisomanasikārādipaccayamūlakehi vuccamānehi aṭṭhahi kāraṇehi. Ratto rāgavasenāti sabhāvato saṅkappato ca yathāsamīhite iṭṭhākāre sakkāye sañjātarāgavasā ratto giddho gadhito. Patiṭṭhātīti oruyha tiṭṭhati. Duṭṭho dosavasenāti [Pg.301] sabhāvato saṅkappato ca yathāsamīhite aniṭṭhākāre sakkāye sañjātadosavasena duṭṭho rupitacitto. Mūḷho mohavasenāti asamapekkhanena mūḷho muyhanavasena. Vinibaddhoti ahaṃkārena visesato nibandhanato mānavatthusmiṃ bandhito. Mānavasenāti tena tena maññanākārena. Parāmaṭṭhoti dhammasabhāvaṃ niccādivasena parato āmaṭṭho. Diṭṭhivasenāti micchādassanavasena. Thāmagatoti rāgādikilesavasena thāmaṃ thirabhāvaṃ upagato. Anusayavasenāti maggena appahīnatāya anu anu santāne sayanavasena. Appahīnaṭṭho hi tesaṃ anusayaṭṭho. Aniṭṭhaṅgatoti saṃsayito. Vikkhepagatoti vikkhittabhāvaṃ upagato. Uddhaccavasenāti cittassa uddhatabhāvavasena. Tāpīti tāpi devakaññāyo. Evaṃ patiṭṭhitāvāti yathāvuttanayena rattabhāvādinā sakkāyasmiṃ patiṭṭhitā eva. Naradevānanti purisabhūtadevānaṃ.

“住立”(Patiṭṭhahanto)：指安住。“以八种原因”(Aṭṭhahi kāraṇehi)：指以所说的八种原因，它们因长期修习而根深蒂固，以不如理作意等为缘。“因贪而染着”(Ratto rāgavasena)：指因贪欲，从自性及思惟上，对所欲之可意所缘的自身(sakkāya)生起贪爱，故为染着、贪求、执着。“住立”(Patiṭṭhāti)：指沉入而住。“因嗔而恚”(Duṭṭho dosavasena)：指因嗔恨，从自性及思惟上，对所欲之不可意所缘的自身生起嗔恨，故为嗔恚、心怀忿怒。“因痴而愚”(Mūḷho mohavasena)：指因不省察而愚痴，因迷惑故。“被束缚”(Vinibaddho)：指因我慢而特别地被束缚，在慢事上被束缚。“因慢”(Mānavasena)：指以种种我慢的方式。“执取”(Parāmaṭṭho)：指对法的自性作常等的颠倒执取。“因见”(Diṭṭhivasena)：指因邪见。“至坚固”(Thāmagato)：指因贪等烦恼而达到坚固的状态。“因随眠”(Anusayavasena)：指因未被道断除，而在相续中一再潜伏。未被断除即是它们的随眠之义。“未至究竟”(Aniṭṭhaṅgato)：指怀疑。“至散乱”(Vikkhepagato)：指达到散乱的状态。“因掉举”(Uddhaccavasena)：指因心的掉举状态。“Tāpī”：指那些Tāpī天女。“如是住立”(Evaṃ patiṭṭhitā)：指如上所述，因染着等而住立于自身中。“人天”(Naradevānaṃ)：指化为男性的天人。

Paṭigantunti apekkhāvasena tato apagantuṃ apekkhaṃ vissajjetuṃ. Dussantanti dasantaṃ, ‘‘vattha’’nti keci. Sūciṃ yojetvāti sibbanasuttena sūciṃ yojetvā pāse ca pavesetvā. Manāpakāye devanikāye jātā manāpakāyikā. Tesaṃ pabhāvaṃ dassetuṃ ‘‘manasā’’tiādi vuttaṃ. Samajjanti saṃhitaṃ. Gamanabhāvanti gamanajjhāsayaṃ. Vikkhīṇoti vicchindanavasena khīṇo. Devatānaṃ uttarimanussadhammārocane doso natthīti tāsaṃ puna anāgamanatthaṃ arahattaṃ byākāsi.

“回去”(Paṭigantuṃ)：指因期待而欲从那里离去，放下期待。“布边”(Dussantaṃ)：指衣边(dasantaṃ)，有些人说是“衣”(vattha)。“穿针”(Sūciṃ yojetvā)：指用缝线穿针，并穿入环中。生于意乐天(Manāpakāya)众中的是意乐天。为显示他们的威力，故说“以心”等。“聚集”(Samajjaṃ)：指集合。“去的状态”(Gamanabhāvaṃ)：指去的意向。“已灭尽”(Vikkhīṇo)：指以断绝的方式而灭尽。天神宣说上人法(uttarimanussadhamma)并无过失，为令她们不再来，故为她们授记阿罗汉果。

Anuruddhasuttavaṇṇanā niṭṭhitā.

阿那律经释义终。

7. Nāgadattasuttavaṇṇanā

7. 龙授经释义

227. Atikālenāti ativiya pubbaṇhakālena, kālassevāti attho. Koṭisammuñjaniyāti sammuñjanikoṭiyā, sammuñjaniyā ekadesenevāti attho. Iminā sammajjane amanāpakāritaṃ dasseti. Majjhanhike vītivatteti gihisaṃsaggavasena kālaṃ vītināmento majjhanhe bahuvītivatte. Aññehi bhikkhūhīti nātikālaṃ paviṭṭhehi. Nissakkavacanañcetaṃ. Bhāyāmi nāgadattanti tassa paṭipattiṃ bhāyitabbaṃ katvā devatā vadantī [Pg.302] paṭipattiyaṃ niyojeti. Suppagabbhanti kāyapāgabbiyādīhi ativiya samannāgataṃ.

227. “非时”(Atikālena)：指太早的上午时分，意即时间还早。“用扫帚尖”(Koṭisammuñjaniyā)：指用扫帚的尖端，意即只用扫帚的一部分。这显示了扫地时的敷衍。“午时已过”(Majjhanhike vītivatte)：指因与在家人交往而消磨时间，导致正午已过许久。“其他比丘”(Aññehi bhikkhūhi)：指没有太晚进入的比丘。这是确定无疑之言。“我为龙授担忧”(Bhāyāmi nāgadattaṃ)：指天神将他的行持作为应担忧之事而说，以激励他修行。“善于大胆”(Suppagabbhaṃ)：指非常具备身之大胆等。

Nāgadattasuttavaṇṇanā niṭṭhitā.

龙授经释义终。

8. Kulagharaṇīsuttavaṇṇanā

8. 家主妇经释义

228. Ogāhappattoti vissāsavasena anuppavesaṃ patto. Aññataraṃ kulanti tasmiṃ kule jāyampatiṃ sandhāya vadati. ‘‘Bahūpakāraṃ me etaṃ kulaṃ ciraṃ sappāyāhāradānādinā; tasmā idhāhaṃ aggadakkhiṇeyyo jāto; imesaṃyeva deyyadhammapaṭiggaṇhanena puññaṃ vaḍḍhessāmī’’ti cintesi. Tenāha ‘‘aññattha gantvā kiṃ karissāmī’’tiādi. Sāti devatā. Ubhopeteti taṃ bhikkhuñca gharaṇiñca sandhāya vadati. Paṭigādhappattāti paṭigādhaṃ pattā aññamaññasmiṃ patiṭṭhitavissāsena.

228. “得入”(Ogāhappatto)：指因信任而得以进入。“某家”(Aññataraṃ kulaṃ)：指那家的夫妻。他心想：“这家长期以来通过布施适宜的食物等，对我多有助益；因此我在此成为最上的应供者(aggadakkhiṇeyyo)；我将只通过接受他们的供物来增长他们的福德。”因此他说：“去其他地方我能做什么呢？”等。“她”(Sā)：指天女。“两者”(Ubhopete)：指那位比丘和主妇。“得深入者”(Paṭigādhappattā)：指因彼此建立了信任而达到深入。

Vissamappattivasena santiṭṭhanti etthāti saṇṭhānaṃ, vissamanaṭṭhānaṃ. Samāgantvāti sannipatitvā. Paṭiññūdāharaṇehi mantayatīti mantanaṃ, ñāpakaṃ kāraṇaṃ. Paṭilomasaddāti paṭilomabhāvena patitattā asaccavibhāvanā paṭikūlasaddā. Tena kāraṇenāti tena kāraṇapaṭirūpakena micchāvacanena. Na maṅkuhotabbaṃ akārakabhāvato. Saddena paritassatīti parehi attani payuttamicchāsaddamattena paritassanasīlo. Vataṃ na sampajjatīti yathāsamādinnavataṃ lahucittatāya na pāripūriṃ gacchati. Sampannavatoti paripuṇṇasīlādivataguṇo

“住所”(saṇṭhānaṃ)：指因得到休息而安住于此，是休息之处。“前来”(Samāgantvā)：指聚集。“商议”(mantanaṃ)：指用承诺和事例来商议，是告知的原因。“逆声”(Paṭilomasaddā)：指因逆反而落下，是不实的、令人反感的声音。“由于那个原因”(Tena kāraṇena)：指由于那个看似原因的虚妄之言。“不应气馁”(Na maṅkuhotabbaṃ)：因为不是造作者。“因声音而恐惧”(Saddena paritassati)：指有因他人对自己所说的虚假之言而恐惧的习性。“戒行不成就”(Vataṃ na sampajjati)：指所受持的戒行因心轻浮而不能圆满。“具足戒行者”(Sampannavato)：指圆满具足戒等戒行功德的人。

Kulagharaṇīsuttavaṇṇanā niṭṭhitā.

家主妇经释义终。

9. Vajjiputtasuttavaṇṇanā

9. 跋耆子经释义

229. Vajjiraṭṭhe rājaputtoti vajjiraṭṭhe jātasaṃvaddho vajjirājaputto. Sabbaratticāroti chaṇasampattiyā ito cito carantehi anubhavitabbanakkhattamaho. Tenāha ‘‘kattikanakkhattaṃ ghosetvā’’ tiādi. Ekābaddhaṃ hotīti yasmā cātumahārājikadevā tasmiṃ divase nakkhattaṃ [Pg.303] ghosetvā attano puññānubhāvasiddhāya dibbasampattiyā mahantaṃ nakkhattakīḷāsukhaṃ anubhavanti, tasmā taṃ tehi ekābaddhaṃ viya hoti. Bheriāditūriyānanti bherimudiṅgasaṅkhapaṇavavīṇāditūriyānaṃ. Tāḷitānanti āraddhalayānurūpaṃ pahaṭānaṃ. Vīṇādīnanti vīṇāveṇugomukhīādīnaṃ. Vāditānanti yathāraddhamucchanānurūpaṃ saṅghaṭṭitānaṃ. Abhāsīti tena saddena ākaḍḍhiyamānahadayo ayoniso ummujjitvā ‘‘mahatī vata me jānī’’ti anutthunanto abhāsi. Chaḍḍitadārukaṃ viyāti vane chaḍḍitaniratthakakaḷiṅgaraṃ viya. Lāmakataroti nihīnataro. Devatā paṭhamappitaṃ āṇiṃ paṭāṇiyā nīharantī viya tena bhikkhunā vuttamatthaṃ apanentī ‘‘tassa te bahukā pihayantī’’ti avocāti vuttanti dassento ‘‘thero’’tiādimāha. Saggaṃ gacchantānaṃ yathā nerayikā pihayanti, evaṃ sammāpaṭipannassa tuyhaṃ bahū pihayanti, tasmā tvaṃ ‘‘pāpiyo’’ti attānaṃ mā maññitthāti adhippāyo.

229. 跋耆国(Vajjiraṭṭha)的王子，是指在跋耆国出生、长大的跋耆王子。“整夜游荡”(sabbaratticāro)是指凭借节日盛会到处游荡的人所应享受的星宿庆典。所以说“宣布迦底迦(kattika)星宿”等。“紧密相连”(ekābaddhaṃ)是因为四大天王(cātumahārājika)天神在那天宣布星宿后，凭借自身福德威力所成就的天界福报，享受盛大的星宿嬉戏之乐，所以那对他们来说就像紧密相连一样。“鼓等乐器”(bheriāditūriyānaṃ)是指大鼓、小鼓、海螺、手鼓、毗奈琴等乐器。“敲打”(tāḷitānaṃ)是指按照既定节奏击打。“毗奈琴等”(vīṇādīnaṃ)是指毗奈琴、笛、牛角号等。“演奏”(vāditānaṃ)是指按照既定曲调相应配合。“说道”(abhāsi)是指他心被那声音所吸引，非理地浮现出来，赞叹道：“我损失惨重啊！”。“像丢弃的木柴”(chaḍḍitadārukaṃ viya)就像在森林里丢弃的无用木块一样。“更低劣”(lāmakataro)是指更卑下。天神犹如以楔出楔般，驳斥那位比丘所说之义，说道：“有许多人羡慕你。”为了说明此义，故说“长老”等。其意为：正如地狱众生羡慕生天之人，同样地，有许多人羡慕如法修行的你，所以你不要认为自己是“更恶的”。

Vajjiputtasuttavaṇṇanā niṭṭhitā.

跋耆子经释义终。

10. Sajjhāyasuttavaṇṇanā

10. 讽诵经释义

230. Nissaraṇapariyattivasenāti addhā imaṃ pariyattiṃ nissāya vaṭṭadukkhato nissarituṃ labbhāti evaṃ nissaraṇapariyattivasena. Sajjhāyanatoti vimuttāyatanasīse ṭhatvā sajjhāyanato. Idāni tassa nissaraṇapariyattivasena sajjhāyanakaraṇaṃ, paṭipattivasena vattapaṭivattakaraṇaṃ, vipassanābhāvanañca dassetuṃ ‘‘so kirā’’tiādi vuttaṃ. Arahattaṃ pattadivase paṭipattikittanāya purimadivasesupi tathā paṭipajji, vipassanaṃ pana ussukkāpetuṃ nāsakkhīti dasseti. Kālaṃ ativattetīti idaṃ ‘‘saṅkasāyatī’’ti padassa atthavacanaṃ. Therassāti sajjhāyakattherassa.

230. “以出离教法为依止”(nissaraṇapariyattivasena)，是说确实依靠此教法，得以从轮回之苦中出离，故云“以出离教法为依止”。“诵习”(sajjhāyanato)是指立于解脱处之首而诵习。如今，为显示他以出离教法为依止而诵习、依实践而行持诸义务、以及修习观(vipassanā)，故说“他确实”等语。此为称赞其证得阿罗汉果位之日的修行，并显示前几日亦如是修行，然未能致力于观。“他耽误了时机”(kālaṃ ativatteti)是“迟疑”(saṅkasāyati)一词的义释。“长老的”(therassa)是指诵习的长老。

Dhammapadānīti sīlādidhammakkhandhadīpakāni padāni. Tenāha ‘‘sabbampi buddhavacanaṃ adhippeta’’nti. Na gaṇhāsi uddesanti adhippāyo. Pāḷiyaṃ ‘‘bhikkhūhi saṃvasanto’’ti iminā tesaṃ dhammassavanatthāyapi dhammo pariyāpuṇitabboti dasseti. Virajjati etenāti virāgo, ariyamaggo. Jānitvāti pariññābhisamayavasena diṭṭhasutādiṃ yāthāvato jānitvā paṭivijjhitvā. Vissajjananti [Pg.304] pahānaṃ. Na buddhavacanassa vissajjanaṃ. Bhaṇḍāgārikapariyattiyāpi anuññātattā pageva nissaraṇatthāya, tattha pana mattā jānitabbāti dassento ‘‘ettāvatā’’tiādimāha.

“法句”(dhammapadāni)，是阐明戒等法蕴的文句。因此说“意指一切佛语”。其意为“不学习教诵”。巴利文中“与诸比丘共住”，以此显示他们为听闻法故，亦应学习法。“由此而离染，故为离欲”(virāgo)，即圣道。“了知后”(jānitvā)，是指通过遍知与现观，如实了知、洞见所见所闻等。“舍弃”(vissajjanaṃ)是指断除，而非舍弃佛语。因为即使是司库式的学习亦被允许，更何况是为了出离。为显示于此应知适量，故说“至此”等。

Sajjhāyasuttavaṇṇanā niṭṭhitā.

讽诵经释义终。

11. Akusalavitakkasuttavaṇṇanā

11. 不善寻经释义

231. Akusale vitakketi akosallasambhūtaṭṭhena akusale micchāvitakke. Yoni vuccati upāyo, tasmā asubhādike subhādivasena manasikāro ayonisomanasikāroti āha ‘‘anupāyamanasikārenā’’ti. Pāsādikakammaṭṭhānanti pasādāvahaṃ buddhānussatiādikammaṭṭhānaṃ. Balavapītiñca sukhañcāti nīvaraṇavikkhambhanato balavantaṃ upacārajjhānasahagataṃ pītiñca sukhañca.

231. “不善寻”(akusale vitakke)，即因不善巧而生起的不善邪寻。“理”(yoni)被称为方法(upāya)，因此，将不净(asubha)等作意为净(subha)等，即是不如理作意(ayoniso manasikāra)，故说“以非方便作意”。“能生净信的业处”(pāsādikakammaṭṭhānaṃ)是指能带来净信的佛随念等业处。“强有力的喜与乐”(balavapītiñca sukhañca)是指因镇伏诸盖而强有力、与近行定相应的喜与乐。

Akusalavitakkasuttavaṇṇanā niṭṭhitā.

不善寻经释义终。

12. Majjhanhikasuttavaṇṇanā

12. 中午经释义

232. Nandanavaggeti nandanavaggavaṇṇanāyaṃ tattha idhāpi gāthāya visesābhāvato. Yadi evaṃ kasmā tattha saṅgītaṃ idha gahitanti? Devatāpaṭisaṃyuttataṃ upādāya devatāsaṃyutte saṅgahitampi aṭṭhuppattiyā paṭisaṃyuttattā idha gahitaṃ.

232. “于难陀品”(nandanavagge)，是在《难陀品释义》中，因为其偈颂于彼处与此处亦无差别。若尔，为何彼处所结集者，此处亦取？因其关联于天神，虽已结集于《天神相应》中，然因其与事缘亦相关联，故此处亦取。

Majjhanhikasuttavaṇṇanā niṭṭhitā.

中午经释义终。

13. Pākatindriyasuttavaṇṇanā

13. 显根经释义

233. Terasame yaṃ vattabbaṃ, taṃ vitthāritamevāti yojanā. Jantudevaputtasutteti jantudevaputtasuttasaṃvaṇṇanāya. ‘‘Tattha saṅgītaṃ idhāpī’’tiādi anantarasuttavaṇṇanāyaṃ vuttanayameva.

233. 于第十三经所应说者，已广说，此为贯通之义。于《生类天子经》的释义中，“彼处所结集者，此处亦有”等，与紧邻的前经释义中所说之理相同。

Pākatindriyasuttavaṇṇanā niṭṭhitā.

显根经释义终。

14. Gandhatthenasuttavaṇṇanā

14. 盗香经释义

234. Gandhārammaṇaṃ [Pg.305] upanijjhāyatīti gandhasaṅkhātaṃ ārammaṇaṃ upecca nijjhāyati, rūpārammaṇena viya viññāṇena rūpaṃ, gandhārammaṇena taṃ upecca nijjhāyati paccakkhato, yāthāvato sabhāvato paṭivijjhatīti attho. Upasiṅghissatīti taṇhāvasena upagantvā siṅghissati.

234. “审察香所缘”(gandhārammaṇaṃ upanijjhāyati)，意即走近名为香的所缘而审察。犹如以识了知色所缘之色，（此亦）走近香所缘而审察，其义为：现前地、如实地、自性地洞见。 “将要嗅闻”(upasiṅghissati)，是指因贪爱而走近嗅闻。

Ekaṅgametaṃ theyyānanti ārammaṇavasena theyyavatthūsu vibhajiyamānesu ekamaṅgametaṃ gandhārammaṇanti āha ‘‘thenitabbāna’’ntiādi. Ojāpekkhāya theyyāya pavattamānāya dhammārammaṇatāpi tassā siyā, sā pana na madhurā theyyakatā cāti ‘‘pañcakoṭṭhāsāna’’nti vuttaṃ. Kāmañca taṃ gandhārammaṇaṃ kenaci pariggahitaṃ na hotīti ādiyituṃ sakkā, satthārā pana ananuññātattā na yutto tassa paribhogo. Yaṃ pana tena bhikkhunā vuttaṃ ‘‘na harāmi na bhañjāmī’’ti, tassapi ayameva parihāro. Vaṇṇīyati phalaṃ etenāti vaṇṇaṃ, kāraṇanti vuttaṃ ‘‘vaṇṇenāti kāraṇenā’’ti.

“此是偷盗之一支分”(ekaṅgametaṃ theyyānaṃ)，是说当依所缘分别诸偷盗物时，此香所缘是一支分，故说“于诸可盗物”等。当偷盗行为因贪求美味而发生时，亦可以法为所缘，然彼非甜美，且已成偷盗，故说“五部分”。诚然，此香所缘未被任何人所属，故可取，然因导师未允许，故不应享用。至于那位比丘所说“我不拿，我不折”，其辩解亦同于此。“相状”(vaṇṇaṃ)，是因此而称赞果实，故说为“因”(kāraṇaṃ)，故云“以相状为因”。

Tasminti tasmiṃ bhikkhusmiṃ. Ākiṇṇakammantoti taṇhādiṭṭhiādivasena akusalakammanto diṭṭhimohataṇhādivasena ādito paṭṭhāya kusalakammānaṃ paṭikkhepanato. Diṭṭhivasena ca kathinakakkhaḷakharigatattā ‘‘akhīṇakammanto kakkhaḷakammanto’’ti vuttaṃ.

“于彼”(tasmiṃ)，指于那位比丘。“遍满作业者”(ākiṇṇakammanto)，是指因贪爱、邪见等而有不善业，又因邪见、愚痴、贪爱等而从始拒绝诸善业。且因邪见而至于刚强、粗恶、严酷，故说“未尽业者”、“粗恶业者”。

Ākiṇṇaluddoti ākiṇṇo hutvā kakkhaḷo. Tenāha ‘‘bahupāpo’’tiādi. Makkhitoti litto. Tanti devatācodanaṃ. Tasmāti atikkamma ṭhitattā‘‘tvañcārahāmi vattave’’ti evamāha.

“遍满而粗恶者”(ākiṇṇaluddo)，是指遍满（恶行）而为粗恶者。因此说“多恶”等。“涂污者”(makkhito)，即被涂抹者。“彼”(taṃ)，指天神的谴责。“是故”(tasmā)，因已越轨而住，故（天神）如是说：“你堪可被说”。

Gavesantassa attano santāne uppādanavasena pariyesantassa. Anekayojanāyāmavitthāraṃ gaganatalaṃ byāpetvā uppannavalāhakakūṭappamāṇaṃ viya. Suddhoti sīlena parisuddho ayanti jānāsi. Sugatinti sundaranibbattiṃ. Tena nibbānassapi saṅgaho siddho.

“寻求者”(gavesantassa)，指以在自身相续中生起的方式而寻觅者。犹如遍覆无数由旬长宽之虚空而生起的云峰。 “净者”(suddho)，是说你当知此人因戒而清净。“善趣”(sugatiṃ)，指美好的生处。因此，亦成就了包含涅槃。

Gandhatthenasuttavaṇṇanā niṭṭhitā.

盗香经释义终。

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

《显扬义》——相应部义注

Vanasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

森林相应释义之隐义阐明终。

10. Yakkhasaṃyuttaṃ

10. 夜叉相应

1. Indakasuttavaṇṇanā

1. 因陀迦经释义

235. Attano [Pg.306] pariṇāyakattena indo nāma mahesakkho, indoti samaññā assāti katvā ‘‘indako’’tipi vuccati, tassa indakassa. Indakūṭe pabbate nivasatīti indakūṭanivāsī, tassa indakūṭanivāsino. Balikammehi yajitabbato pūjitabbato yakkho, tassa yakkhassa. Indassa nivāsaṭṭhānabhūtaṃ kūṭaṃ indakūṭanti yakkhato kūṭena nāmaṃ laddhaṃ. Indakūṭo indo uttarapadalopena yathā ‘‘kelāsakūṭo kelāso’’ti. Indo yakkhoti kūṭato yakkhena nāmaṃ laddhaṃ. Na cettha itarītaranissayadoso aññamaññūpalakkhaṇabhāvato yathā taṃ ‘‘kāyakammaṭṭhāna’’nti. Rūpanti sakalaṃ rūpakkhandhamāha, na rūpāyatananti. Imaṃ sarīraṃ pecca ayaṃ kinti paṭilabhatīti codeti.

235. 因能引导自身，故名为大威力的因陀罗(Indo)；因有“因陀”此名，故亦称“因陀迦(Indaka)”，此即指因陀迦。居于因陀迦山(Indakūṭa)，故称“因陀迦山居住者”，此即指因陀迦山居住者。因应受祭品祭祀、供养，故称夜叉(yakkha)，此即指夜叉。作为因陀罗住处的山顶，名为因陀迦山顶，此名得自夜叉与山顶。因陀迦山顶，省略后分，则为因陀，犹如“凯拉萨(Kelāsa)山顶”省略为“凯拉萨”。因陀罗夜叉，此名得自山顶与夜叉。此处并无相互依赖之过失，因其为相互标识之故，犹如“身业处(kāyakammaṭṭhāna)”。“色”，是指整个色蕴，而非色处。其质问：“此身坏后，此人将获得什么？”

Kuto āgacchatīti parādhārarūpe jīve attani mātukucchimokkante rūpassa sambhavoti kuto nāma ṭhānato āgacchati. Tenāha ‘‘imāni ca aṭṭhīni imā ca maṃsapesiyo’’tiādi. Kathaṃ nvayanti ayaṃ kucchisaṅkhāte gabbhare kathaṃ sajjatīti pucchati. ‘‘Sīhānaṃva nadantānaṃ, dāṭhīnaṃ girigabbhare’’tiādinā (theragā. nidānagāthā) gabbharo ca kucchivācako āgato. Tenāha ‘‘gabbharasminti mātukucchismi’’nti. Puggalavādīti attavādupādāno. Yathā hi macchamaṃsaṃ bhuttaṃ pheṇaṃ viya hutvā vilīyati, na ca paññāyati sattabhāvena appavattanato, evamevaṃ yadi mātukucchismiṃ gabbhabhāvena uppannaṃ rūpaṃ satto na bhaveyya no vaḍḍheyya, vilīyitvā gaccheyya, paññāyati ca taṃ rūpaṃ, tasmā jīvoti imāya laddhiyā. Evamāhāti ‘‘rūpaṃ…pe… gabbharasmi’’nti evamavoca. Paṭhamanti etesaṃ pañcannaṃ paṭhamaṃ. Tenāha ‘‘paṭhamena paṭisandhiviññāṇena saddhi’’nti. ‘‘Jātiuṇṇaṃsūhīti jātieḷakāya uṇṇaṃsūhī’’ti vadanti. ‘‘Gabbhaṃ phāletvā gahitauṇṇā jātiuṇṇā. Tassā aṃsūhi tīhi katasuttagge’’ti saṃyuttabhāṇakānaṃ adhippāyo.

“从何处来？”是指，当依赖他体的生命进入母胎时，色的生起究竟从何处而来？因此说“此等骨头与此等肉块”等。“如何入胎？”是问此身如何结合于名为子宫的胎室中。如《长老偈》(Theragāthā)中“如狮子在山洞中吼叫”等，“胎室”(gabbhara)亦指子宫。因此说“在胎室中，即在母胎中”。补特伽罗论者(Puggalavādī)是执持我论者。犹如食下之鱼肉，化为泡沫而消解，因不以有情之状态持续，故不可见；同理，若在母胎中以胎儿形态生起的色不是有情，则不会增长，而会消解，但此色可见，故依此见解执为“命”。如是说：“色……在胎室中”等。“初”，是指此五者中之最初。因此说“与最初的结生识(paṭisandhiviññāṇa)一起”。“Jātiuṇṇaṃsūhi”，有人说：“是指新生小羊的毛线”。“破胎而取之毛为生毛(jātiuṇṇā)，以其三股所制之线头”，此为相应部(Saṃyutta)诵者之意。

Anāviloti accho, suppasannoti attho. Evaṃvaṇṇappaṭibhāganti vuttappamāṇasaṇṭhānasamparicchinnaṃ. Kalalaṃ sampavuccatīti attabhāvo bhūtupādārūpasaṅkhāto [Pg.307] santānavasena pavattamāno kalalaṃ nāmāti kathīyati.

无浊即清澈，是极澄净的意思。“Evaṃvaṇṇappaṭibhāgaṃ”(如此色相)是指具有前面所说分量、形状和界限的（胎）。所谓的羯罗蓝(kalala)，是指由四大及所造色组成的色身，以相续的方式流转，被称为羯罗蓝。

Kalalāti yathāvuttakalalarūpahetu taṃ nissāya paccayaṃ katvā. Maṃsadhovanaudakavaṇṇanti vaṇṇato maṃsadhovanaudakavaṇṇaṃ, saṇṭhānato pana vilīnatipusadisaṃ.

“从羯罗蓝”，是指以如前所述的羯罗蓝色为因，依之为缘。“肉洗水色”，是指颜色如洗肉水，形状则如融化的油脂。

Paripakkanti paripākakalalabhāvato paripākaṃ gataṃ suparipākaṃ gataṃ. Samūhatanti samūhabhūtaṃ saṅgataṃ. Vivaṭṭamānanti pariṇamantaṃ. Tabbhāvanti karaṇe etaṃ upayogavacanaṃ, tabbhāvena pariṇamantanti attho. Nissakke vā upayogavacanaṃ, tabbhāvato kalalabhāvato kalalaṃ vipariṇamantaṃ. Abbudaṃ nāma jāyati, abbudaṃ nāma sampajjatīti attho.

“Paripakka”(完全成熟)是指从胎胞成熟的状态达到完全成熟的状态，达到非常成熟的状态。“Samūhata”(聚集)是指已经聚集和结合的状态。“Vivaṭṭamāna”(转变)是指正在变化。“Tabbhāva”(其状态)是工具格的用法，意为“通过其状态而转变”。或者，这是离格的用法，意为“从其状态，即从羯罗蓝的状态，羯罗蓝发生变化”。名为阿布达(abbuda)的血块产生，意为名为阿布达的血块形成。

Vilīnatipusadisā saṇṭhānavasena, vaṇṇavasena pana sitā arattāva hotīti vadanti. Maṇḍanti dārikānaṃ tathā pīḷanato nibbattamaricapakkassa sārabhūtaṃ rasaṃ. Sabbabhāgehi muccatīti so maṇḍo kapāle alaggo hutvā tassa sabbabhāgehi mucchitvā piṇḍito hutvā tiṭṭhati. Evarūpā pesi hotīti sā pesi gabbhāsaye katthaci alaggā yathāvuttamaṇḍo viya piṇḍito hutvā tiṭṭhati. Tenāha ‘‘vilīnatipusadisā’’ti.

形状如融化的油脂，颜色则据称为白色或微红色。“精华”(maṇḍa)，是指从如此挤压少女而产生的胡椒熟果的精华汁液。那精华不附着于容器，从其各部分释出后，凝聚成团而住。肉块(pesi)亦复如是，它在子宫内某处不附着，如前述之精华般凝聚成团而住。因此说“如融化的油脂”。

Pesi nibbattatīti ettha pesīti nissakke paccattavacananti āha ‘‘tato pesito’’ti.

“Pesi nibbattati”(肉块生起)一句中，“pesi”(肉块)是主格作离格用，因此说“tato pesito”(从那肉块生出)。

Ghanassa saṇṭhānaṃ. Nibbattaṃ kammapaccayāti taṃsaṇṭhānaṃ rūpadhammanibbattiyā jāyati. ‘‘Jarāmaraṇaṃ aniccaṃ saṅkhataṃ paṭiccasamuppanna’’nti (saṃ. ni. 2.20) hi vuttaṃ.

“Ghanassa”(坚固)的形状。由业缘所生，此形状随着色法的生起而产生。如是说：“老死是无常、有为、缘生。”

Pīḷakāti pīḷakasadisā maṃsapiṇḍā jāyanti.

“Pīḷakā”是指生起像疖子般的肉团。

Sattamādīnīti ādi-saddena aṭṭhamasattāhato paṭṭhāya yāva ekacattālīsā catuttiṃsa sattāhāni saṅgaṇhāti. Pariṇatakālanti gabbhassa pariṇatakālaṃ. Navamāsato bahi paripakko nāma hoti kesalomādinibbattito. Tenāha ‘‘dvācattālīse sattāhe etāni jāyantī’’ti.

“Sattamādīni”(第七周起始等)，以“等”字包括从第八周起始，直至第四十一或三十四周。“Pariṇatakāla”(成熟时期)指胎儿的成熟期。九个月后才算是外在发育成熟，也就是毛发等生长完成之时。因此说“在第四十二周，这些才会生长出来”。

Tassāti [Pg.308] gabbhaseyyakasattassa. Mātuudarapaṭalena ekābaddho hoti yato mātarā paribhuttaāhāro āmāsaye patiṭṭhite gabbhassa nābhināḷānusārena gabbhagatassa sarīraṃ sampatvā āhārakiccaṃ karoti. Āhārasamuṭṭhānarūpaṃ samuṭṭhāpetīti gabbhagatassa kāye ojāya paccayo hoti. Sā ca taṃ paccayaṃ labhitvā ojaṭṭhamakaṃ rūpaṃ samuṭṭhāpeti. Evaṃ mātarā paribhuttaāhārapaccayena gabbhagato dasa māse yāpeti attano nābhināḷānusāragateneva tena yāva āhārasamuṭṭhānasattāho, tato paṭṭhāya āharaṇato. Keci pana ‘‘mātarā paribhuttaāhāro bāhiravaggo viya tassa kāyaṃ abhisanneti parisanneti, tena so yāpetī’’ti vadanti. Kucchigataṃ udarapaṭalena tirohitattā bahi ṭhitanti vattabbataṃ na arahatīti ‘‘kucchiyā abbhantaragato’’ti āha. Mātukucchigato naroti mātu tirokucchigato. Evaṃ khoti iminā yathāvuttākārena ayaṃ satto…pe… nibbattati, tasmā rūpaṃ na jīvo. Na hi diṭṭhigatassa sattāhakkamena vuḍḍhippatto icchito aniccatāpattito.

“彼”，即指卧于胎中的有情。其为母胎之膜所缚，由是，母所食之食物，停于胃中后，（其精华）循胎儿之脐带，遍及胎中之身，行滋养之事。“生起食生色”，是指成为胎儿身中营养素之缘。彼营养素得此缘后，生起以食素为第八之色。如是，胎儿依母所食之食为缘，度过十月，仅由循其脐带而至者维持生命，直至食生（色）之周，其后则由摄取（而活）。亦有人言：“母所食之食，如外在之物，浸润、遍满其身，彼因此而活。”在胎中者，为腹膜所覆，不应言其在外，故曰“入于胎之内(kucchiyā abbhantaragato)”。“入母胎之人”，即入母胎之内者。诚然，此有情即以此所述之方式……出生，是故色非命。因为，即使是邪见者所希求的、以七日为次第而增长者，亦不免于无常。

Indakasuttavaṇṇanā niṭṭhitā.

《因陀迦经》释义终。

2. Sakkanāmasuttavaṇṇanā

2. 帝释名称经释义

236. Sakkanāmakoti baliputto viya sakkassa vasena gahitanāmo. ‘‘Eso kirā’’ti pāṭho. ‘‘Eko kirā’’tipi likhanti. Mārassa pakkhe gato mārapakkhiko. Yadaññanti ettha yanti kiriyāparāmasanaṃ, tasmā yaṃ aññassa anusāsanaṃ, taṃ samaṇassa na sādhūti yojanā. Kāraṇenāti kāraṇamattena saṃvāso jāyati. Yena kenaci gahaṭṭhena vā pabbajitena vā. Taṃ kāraṇantaraṃ samāgataṃ purisaṃ sappañño sambuddho anukampituṃ nārahati visesādhigamābhāvā, sati pana tasmiṃ savisesaṃ pasādo hotīti. Manasā ce…pe… na tena hoti saṃyutto sinehavasena anukampā anuddayā tassā asaṃkiliṭṭhasabhāvattā.

236. “名为帝释者”，是说如跋利子(Baliputta)一般，因帝释而得名。“Eso kirā”(据说此)为一读法，亦有写作“Eko kirā”(据说一)。去到魔罗一方者，为魔罗党羽。于“yadaññaṃ”中，“yaṃ”是指涉行为，故应结合为：凡是他人之教导，于沙门为不善。“因缘故”，是指仅因某种因缘而交往，不论是在家或出家。对于因其他因缘而聚合之人，有慧之等正觉者不应怜悯，因其无殊胜之证悟；然若有之，则有殊胜之净信。“心若……”等，不因此而有爱染之相应，因慈悲、怜悯之自性无染。

Sakkanāmasuttavaṇṇanā niṭṭhitā.

《帝释名称经》释义终。

3. Sūcilomasuttavaṇṇanā

3. 针毛经释义

237. Gayāya [Pg.309] avidūre bhavo gāmo ‘‘gayā’’ti vuttoti āha ‘‘gayāya’’nti, tenāha ‘‘gayāya avidūre niviṭṭhagāmaṃ upanisāyāti attho’’ti. Gocaragāmanidassanaṃ hetaṃ. Idaṃ upari idaṃ heṭṭhāti natthi uppaṭipāṭiyo mañcapādānaṃ dvīsu passesu dīghabhāvena. Balikammatthāya kataṃ devatādhiṭṭhānanti adhippāyena devaṭṭhāne ṭhapenti. Aṭṭhapādamañcasadiso kira so heṭṭhupariparivattetabbato. Kathinasibbanasūci kathinasūci. Apaccattharitvāti kiñci saṅghikasenāsanassa upari paṭicchadanaṃ apaccattharitvā. Gavacchivijjhitaṃ viyāti tehi sūcilomehi gavacchijālaṃ viya gataṃ sabbaso samohataṃ.

237. 在伽耶(Gayā)不远处的村庄，被称为“伽耶”，所以说“在伽耶”。因此说，意思是“依止于伽耶不远处的村庄”。这是指示行食村。床脚没有上下颠倒之分，因其两侧是长的。意为“为了献供而造，由天神加持”，因此放置在神庙中。据说那床类似八足床，因其可以上下翻转。缝制迦絺那(kathina)衣的针是迦絺那针。“未铺设”是指未在僧团的卧坐具上铺设任何遮盖物。“如窗格所穿”是指那些针毛如窗格网般遍布，完全覆盖。

Idhāpi ‘‘kharasarīro’’ti vatvā kharasarīraṃ kathinasūcisadisatāya lomassāti tassa tathābhāvassa kāraṇaṃ dassento ‘‘so kirā’’tiādimāha. Attano hatthehīti saṅghikatelasammakkhitehi attano sarīraṃ makkhesi. Itīti vuttākārena.

此处也说了“身体粗糙”，为了说明其身体粗糙、毛发如迦絺那(kathina)针的原因，而说了“据说他……”等。“用自己的手”是指用涂抹了僧团之油的自己的手，涂抹自己的身体。“如是”是指如前所述。

Samāgamaṭṭhānanti yakkhasannipātaṭṭhānaṃ. Soti sūcilomo yakkho. Manti ca tameva vadati.

“集会处”是指夜叉(yakkha)集会的地方。“他”是指针毛夜叉。“我”也指他。

Uṭṭhāpetvāti uddhaggā katvā. Apanāmesīti yathā so attano kāyaṃ upanetuṃ na sakkoti, tathā karonto thokaṃ apanāmesi. Amanuññoti pharusatikkhatāya na manuñño. Cittaṃ vā te khipissāmīti mayhaṃ ānubhāvena tava cittavikkhepaṃ vā karissāmi. Yathā pana so cittavikkhepaṃ kareyya, taṃ dassetuṃ ‘‘yesañhī’’tiādi vuttaṃ. Bheravaṃ vāti vuttākārena aññathā vā bhayānakaṃ dassanamatteneva sattānaṃ bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetuṃ samatthaṃ. ‘‘Kathentānaṃyevā’’ti vā pāṭho. Taṃ dvīsu pādesu gahetvā pāraṃ gaṅgāya khipissāmīti yojanā.

“举起”即向上抬起。“移开”即让他无法靠近自己的身体，如此做而稍微移开。“不悦”即因粗糙、严酷而不悦。“我要扰乱你的心”即凭我的威力使你心散乱。为了显示他如何使心散乱，所以说“若谁……”等。“恐怖”即如前所述，或以其他方式，仅凭其恐怖的形象，便足以使众生生起怖畏、惊惧、毛骨悚然。或有读作“正在讲述”。“抓住他的双脚抛到恒河(Gaṅgā)对岸”，应如是连接。

Kutonidānāti kasmā kāraṇā? Aṭṭhakathāyaṃ pana samāsapadametaṃ, vibhattialopena niddesoti dassetuṃ ‘‘kiṃnidānā kiṃpaccayā’’ti? Attho vutto. Cittaṃ ossajantīti kusalacittaṃ pavattituṃ appadānavasena [Pg.310] purato khipanti. Kuto samuṭṭhāyāti micchāvitakkānaṃ samuṭṭhānaṃ pucchati?

“从何因缘”：是什么原因呢？在义注(aṭṭhakathā)中，这是一个复合词，为了显示这是省略格尾的解释，所以说了“以何为因？以何为缘？”其义已说。“心舍弃”是指不给予善心生起的机会，从而将其向前抛弃。“从何生起”是询问邪思维从何生起？

Kāmarāgādayo subhanimittādīsu ayonisomanasikārahetū. Kāmo pana ayonisomanasikāro ca niyakajjhattapariyāpannoti āha ‘‘ayaṃ attabhāvo nidānaṃ etesanti itonidānā’’tiādi. Evamevāti aṭṭhakathāyaṃ kīḷāpasutakumārakā viya micchāvitakkā daṭṭhabbā, tesaṃ uppattiṭṭhānabhūto loko viya ayaṃ attabhāvaloko. Tehi ossajiyamānaṃ dhaṅkaṃ viya cittaṃ, tassa pāde baddhadīghasuttakaṃ viya taṃ dūrānubandhaṃ saṃyojananti evaṃ upamāya saṃsandanaṃ daṭṭhabbaṃ.

欲贪等以不如理作意于净相等为因。而且欲与不如理作意皆属于自身范围，所以说“此自体是它们的因，由此为因”等。同样地，在义注中，邪思维应被视为沉溺于嬉戏的孩童，此自体世界如其生起之处，心如被他们放飞的乌鸦，系于其足的长线如那长久随逐的结。应如是看待此譬喻的相应之处。

Pāpavitakkānaṃ taṃsampayuttakilesānañca taṇhā visesapaccayo tadabhāvena tesaṃ abhāvatoti āha ‘‘taṇhāsinehato jātā’’ti. Attabhāvapariyāpannattā ‘‘attani sambhūtā’’ti vuttaṃ. Tena nesaṃ anaññahetukataṃ dasseti, nigrodhasseva khandhajātīti iminā pana puthubhāvañca, visattātiādinā dubbinissaṭatañca. Vatthukāmesu rūpārammaṇādīsu puthūsu. Puthū kilesakāmā kāmarūpataṇhādayo. Tehi kilesakāmehi karaṇabhūtehi. Attabhāvaṃ khandhapañcakaṃ. Ye vipassanāya yuttapayuttā yāthāvato jānanti.

对于恶寻思及其相应烦恼，爱是特殊缘，因无爱则无彼等，故说“由爱滋润而生”。因属于自体范围，故说“于自身生起”。由此显示它们非由他因，而“如尼拘律树干所生”则显示其众多，“执着”等则显示其难脱离。在色等众多所缘的事物欲中，众多烦恼欲即欲爱、色爱等。由那些作为工具的烦恼欲。自体即五蕴。那些致力于观(vipassanā)者如实了知。

Yatoti paccatte nissakkavacananti āha ‘‘yaṃ nidānamassā’’ti. ‘‘Vinodentī’’ti kattuniddesena yena na vinodenti, taṃ kāraṇaṃ bādhitamevāti āha ‘‘maggasaccena vinodentī’’ti. Vinodanañcettha santānato nīharaṇaṃ bahikaraṇaṃ sabbaso pahānaṃ, pahīne ca tasmiṃ kilese oghaṃ tarantīti dassento ‘‘duttara’’ntiādimāha. Etasmiṃ adhigate na puna bhavoti apunabbhavo, nibbānanti āha ‘‘apunabbhavasaṅkhātassā’’tiādi. Yasmā ettha ‘‘ye naṃ pajānanti, yatonidāna’’nti padadvayena dukkhasamudayasaccāni, vinodanaggahaṇena maggasaccaṃ, apunabbhavaggahaṇena nirodhasaccaṃ pakāsitaṃ, tasmā vuttaṃ ‘‘cattāri saccāni pakāsento’’ti.

“从何”(yato)是表示个体的离格，故说“彼为因”。以“断除”(vinodenti)的作者格指示，若非以此断除，其因即被妨碍，故说“以道谛断除”。此处的断除，是从相续中拔除、排除、完全舍弃；为了显示断除此烦恼后，则能渡过暴流，故说“难渡”等。证得此则无再有，即不再有(apunabbhavo)，即是涅槃，故说“名为不再有”等。由于此处以“彼等了知”、“从何为因”二句开示了苦、集二谛，以“断除”开示了道谛，以“不再有”开示了灭谛，因此说“开示四谛”。

Tasmiṃyevāti yattha ṭhito ‘‘rāgo ca doso cā’’tiādinā pañhaṃ pucchi, tasmiṃyeva padese ṭhito. Desanānusārenāti satthu sāmukkaṃsikadhammadesanāya anussaraṇena. Ñāṇaṃ pesetvāti vipassanāpaṭipāṭiyā [Pg.311] nibbānaṃ pati anubodhañāṇaṃ pesetvā pavattetvā. Sotāpattiphale patiṭṭhitoti sahassanayapaṭimaṇḍitassa paṭhamamaggassa adhigamena paṭhamaphale patiṭṭhito paṭilabhatīti yojanā. Na kiliṭṭhattabhāve tiṭṭhanti mahānubhāvattā ariyadhammassa. Setakaṇḍupīḷakasūciyoti setabhāvaṃ patvā kaṇḍupīḷakā lomasūciyo sabbā anavasesā patitā paribhaṭṭhā apagatā. Bhummadevatāparihāranti bhummadevattabhāvanti.

“就在那儿”是指站在他以“贪与瞋……”等提问的地方。“随顺教示”是指随念导师的自通说法。“派遣智”是指通过观(vipassanā)的次第，派遣并生起朝向涅槃的随觉智。“住于入流果”应连接为：通过证得为千种理趣所庄严的初道，而住于初果并获得。因圣法的大威力，他们不住于染污状态。“白痒疮针”是指变为白色的痒疮、毛针全部无余地落下、毁坏、消失。“地居天守护”是指地居天的状态。

Sūcilomasuttavaṇṇanā niṭṭhitā.

针毛经释义终。

4. Maṇibhaddasuttavaṇṇanā

4. 摩尼跋陀经释义

238. Sukhaṃ paṭilabhatīti diṭṭhadhammikādibhedaṃ sukhaṃ adhigacchati. Niccameva seyyo satimato āyatiṃ hitacaraṇato. Maṇibhaddo ‘‘satimāpuggalo satokārī sampati veraṃ nappasavatī’’ti adhippāyena ‘‘verā ca parimuccatī’’ti āha. Bhagavā pana satimantatāsiddhiyā veraparimuccanaṃ na accantikaṃ, nāpi ekantikaṃ paṭipakkhena parato ca appahīnattāti taṃ nisedhento ‘‘verā ca na parimuccatī’’ti vatvā, yaṃ accantikaṃ ekantikañca parassa vasena veraparimuccanaṃ, taṃ dassento ‘‘yassā’’ti gāthamāha. Karuṇāyāti appanāppattāya karuṇāya. Karuṇāpubbabhāgeti karuṇābhāvanāya vasena uppāditapaṭhamajjhānūpacāre. Soti karuṇābhāvanaṃ bhāvento puggalo. Mettaṃsoti mettacittaṃ aṃso eko kusalakoṭṭhāso etassāti mettaṃso. Tassa kenacīti tassa arahato karuṇāya mettābhāvanāya ca sātisayattā tadabhāvena kenaci puggalena saddhiṃ verappasaṅgo nāma natthi. Iminā khīṇāsavepi mettākaruṇābhāvanārahite koci attano cittadosena veraṃ kareyya, na pana tasmiṃ mettākaruṇācetovimuttisamannāgate koci veraṃ kareyya. Evaṃ mahiddhikā brahmavihārabhāvanāti dasseti.

238. “获得安乐”是指证得现法乐等不同安乐。具念者因未来能行利益，故恒常为胜。摩尼跋陀以“具念之人(puggala)正念而行，当下不生怨仇”之意，说了“亦解脱怨仇”。然而世尊(Bhagavā)否定之，因通过具念而成就的解脱怨仇并非究竟、亦非绝对，因对治与他人的怨仇尚未断除，故说“亦不解脱怨仇”；为了显示那究竟且绝对地依他人而解脱怨仇，而说了“若人……”之偈。“以悲”是指以达到安止的悲。“悲的前分”是指通过修悲而生起的初禅近行定。“他”是指修习悲的人。“慈分”是指慈心是其一分，一个善的部分。“与任何人”是指那位阿罗汉因其悲与慈的修习极为殊胜，故与任何人皆无怨仇之事。由此显示：即使是漏尽者，若无慈悲修习，有人或因自心之瞋而与之结怨；但对于具足慈悲心解脱者，则无人能与之结怨。如是显示梵住修习有大威力。

Maṇibhaddasuttavaṇṇanā niṭṭhitā.

摩尼跋陀经释义终。

5. Sānusuttavaṇṇanā

5. 沙努经释义

239. Yakkhena [Pg.312] gahito hotīti yakkhena anupaviṭṭho hoti. Tassa yakkhagahaṇassa kāraṇaṃ mūlato pabhuti vitthārato dassetuṃ ‘‘so’’tiādimāha. Tassa antimabhavikattā ādito paṭṭhāya adhisīlasikkhāya sakkaccaṃ pūraṇanti dasseti ‘‘so pabbajitakālato’’tiādinā. Paccāhāranti paṭikkhepaṃ. Imasmiṃ sarabhaññeti imasmiṃ mama dhammabhaṇane. Pattinti pattidānaṃ. Piyā honti, tenāha bhagavā ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu ‘sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī’’ti (ma. ni. 1.65). Tathā cāha ‘‘tasmiṃ sāmaṇere’’tiādi.

239. 被夜叉所执(Yakkhena gahito)即是被夜叉侵入。为了从根本上详细说明此人被夜叉附体的缘由，所以说“彼”等。因为他是最后一生者，从最初开始就恭敬地圆满增上戒学，所以用“彼出家时”等来说明。‘拒绝’(Paccāhāra)即是‘排斥’(paṭikkhepa)。‘在此法诵中’(Imasmiṃ sarabhaññe)即是‘在我宣说此法中’。‘功德’(Patti)即是‘功德回向’(pattidāna)。因为（这样的人）可爱，所以世尊说：“诸比丘！如果比丘希望‘能为同梵行者所爱、所喜、所尊重、所敬奉’，就应当圆满诸戒。”(《中部》1.65)又如（经中）说“在那沙弥身上”等。

Vuḍḍhimanvāyāti yobbanappattiyā aṅgapaccaṅgānaṃ parivuḍḍhimāgamma. Kāmasambhogasamatthatāvasena paripakkindriyo. Anuyojetvāvāti vissajjetvāva, gihibhāve vā anuyojetvāva. ‘‘Pubbe tuyhaṃ putto sīlavā kalyāṇadhammo lajjī kukkuccako sikkhākāmoti sambhāvito, idāni tato aññathā jāto’’ti ghosanāvasena devatānaṃ antare māheva me lajjaṃ uppādeyya.

随顺增长(Vuḍḍhimanvāya)，是指随着到达青年期，肢体逐渐发育成熟。因为有能力享受欲乐，所以诸根成熟。“令其从事”(Anuyojetvāva)即是“遣散”(vissajjetvāva)，或是在家生活中的“令其从事”。‘你儿子以前被尊重为持戒、有善法、有惭、有愧、爱好学习者，现在却变得不一样了’，通过这样的宣告，希望不要在天神中让我感到羞愧。

Pāṭihāriyapakkhañcāti cātuddasīpañcadasīaṭṭhamīnaṃ yathākkamaṃ ādito antato ādiantato ca pavesananikkhamanavasena uposathasīlassa paṭi paṭi abhimukhaṃ paccāvahitabbapakkhañca. Terasiyāpīti paraṃ sattamīnavamīsupīti attho. Pavesabhūtañhi uposathasīlassa sattamīsu samādinnaṃ sīlaṃ paṭipadaṃ, navamīsu nikkhamabhūtanti ācariyā. Porāṇaṭṭhakathāyaṃ pana paccuggamanānugamanapariyāyena vuttanti āha ‘‘manussā’’tiādi. Aḍḍhamāsanti sakalakālapakkhaṃ. Evañhi vassavāsassa anugamanaṃ gataṃ hoti. Suṭṭhu samāgatanti suparisuddhaṃ sampannaṃ katvā attano santānaṃ āgataṃ. Taṃ pana attano cittena samaṃ pakārehi yuttaṃ hotīti āha ‘‘sampayutta’’nti. Arahantānaṃ anukaraṇena seṭṭhacariyaṃ. ‘‘Na te hi yakkhā kīḷantī’’ti attano puttassa kāye adhimuccanaṃ attano kīḷanaṃ viya hotīti katvā āha.

神变半月(Pāṭihāriyapakkha)，是指在十四日、十五日和八日，依序以月初、月末、月初月末的方式，通过进入和离开受持布萨戒，是应反复、专注受持的半月。也包括十三日，意思是还包括其后的七日和九日。诸师言：作为进入的布萨戒，是在七日受持的戒行；作为离开，则是在九日。而古义注中则说，是以迎接和随行的方式宣说，如“人们”等。‘半月’(Aḍḍhamāsa)即是整个时期的半月。这样就随顺了雨安居。‘善至’(Suṭṭhu samāgataṃ)即是使自己的心相续变得非常清净、圆满。而那又以同等的方式与自己的心相应，故说‘相应’(sampayutta)。以效仿阿罗汉的方式行最上行。‘彼夜叉不戏乐’，是说夜叉附于己子之身，如同自己嬉戏一般，故作是说。

Upāsikā [Pg.313] yathāvuttauposathasīlena sīlavatī, sāmaṇero pana attano sāmaṇerasīlena sīlavā. Uppatitvāti ākāse uppatitvā. Mokkho natthi dukkhāvahassa kammassa katūpacitattā.

优婆夷以如前所说的布萨戒而具戒，沙弥则以自己的沙弥戒而具戒。“飞起”(Uppatitvā)即是飞上空中。因造作、积集了带来痛苦的业，故无解脱。

Duvidhepi kāmeti vatthukāmakilesakāme. Kilesakāmaṃ pariccajanto eva hi vatthukāme pariccajati nāma. Vibbhamanavasena āgacchati bhikkhāya āhiṇḍanādipabbajitakiccato. Uppabbajitvā vigatasīlassa jīvato ānāpānamattena jīvantopi so matakova. Vuttañhetaṃ ‘‘maraṇañhetaṃ, sunakkhatta, ariyassa vinaye, yo sikkhaṃ paccakkhāya hīnāyāvattatī’’ti (ma. ni. 3.45).

于二种欲(duvidhe kāme)，即事物欲与烦恼欲。舍弃烦恼欲者，才名为舍弃事物欲。因迷乱而从托钵乞食、游行等出家职责中返回。已还俗、已毁戒而活着的人，即使仅靠呼吸而活，也如同死人。正如所说：“善星(Sunakkhatta)，于圣者之律，舍戒而还俗者，此即是死。”(《中部》3.45)

Uṇhaṭṭhenāti sapariḷāhaṭṭhena. Abhidhāvathāti abhidhāvatīti imasmiṃ abhidhāvanakicce bhaddaṃ te hotūti vatvā gihibhāvāya abhidhāvatha. Nīharitvāti nikkhāmetvā. Ekādasahi aggīhi ādittattā mahāḍāhasadise. Sallakkhetvāti gihibhāve ādīnavaṃ, pabbajjāya ānisaṃsañca sallakkhetvā. Hirottappaṃ paṭilabhitvā ‘‘mama uppabbajitukāmataṃ sabrahmacārino jānissantī’’ti. Catunnaṃ parisānaṃ cittasaṅkhobhavasena sakalajambudīpaṃ khobhetvā.

“热”(Uṇhaṭṭhena)即是“有热恼”之义。“你们快来”(Abhidhāvatha)即是于此奔赴之事，道“祝你安好”后，为还俗而奔赴。“取出”(Nīharitvā)即是“逐出”(nikkhāmetvā)。因被十一火燃烧，如同大火。“观察后”(Sallakkhetvā)即是观察到在家生活的过患与出家的功德后。获得惭愧后，（心想：）‘同梵行者们将会知道我想要还俗’。以四众之心骚动，震动了整个瞻部洲。

Sānusuttavaṇṇanā niṭṭhitā.

《萨努经》释义终。

6. Piyaṅkarasuttavaṇṇanā

6. 可爱经释义

240. Paccanteti pariyante. Pāṭiyekkanti saṅgītikāle visuṃ. Yamakavaggādikā brāhmaṇavaggapariyosānā chabbīsati vaggā etissāti chabbīsativaggā, tantīti pāḷi. Uccārapassāvādi evarūpaṃ dubbhojanaṃ, ‘‘asucijegucchabhāvena duṭṭhu bhojana’’nti katvā, dubbhojanaggahaṇena vā vantagabbhamalādīni atidisati. Chaviādīni chetvāti chaviādīni ativijjha ativiya pavisitvā. Aṭṭhimiñjaṃ āhacca aṭṭhāsi pītisamuṭṭhānauḷāroḷārarūpappavattiyā. Tenāha ‘‘hadayaṅgamanīyo hutvā’’ti.

240. “边地”(Paccante)即是“边境”(pariyante)。“个别”(Pāṭiyekkaṃ)即是在结集时“分开”(visuṃ)。从《双品》开始到《婆罗门品》结束，此有二十六品，故为二十六品。“圣典”(tanti)即是巴利(pāḷi)。大小便等如此的“恶食”(dubbhojana)，因其不净、可厌而为“恶食”，或以“恶食”一词类推呕吐物、胎盘等。“切开皮肤等”(Chaviādīni chetvā)即是刺穿、深入皮肤等。“触及骨髓后，它停留”(Aṭṭhimiñjaṃ āhacca aṭṭhāsi)，（这是）由喜悦生起的、极其粗显的色法的发生。因此说“已变得悦意”(hadayaṅgamanīyo hutvā)。

Dhammatāya [Pg.314] samādiṇṇanti kassaci santike aggahetvā sayameva tasmiṃ khaṇe saṃyatā homāti yathāsaṃyatā. Tatiyapadenāti ‘‘sikkhema susīlya’’nti iminā padena. Sesāti vuttāvasesā. Tisso adinnādānamicchācārasurāpānaviratiyo. Gahitā gobalībaddañāyena. Chātakaṃ dubbhikkhañca etthāti chātakadubbhikkhā, jighacchādubbhikkhābahulāyāti attho. Pisācayakkhayoniyāti pettivisayasadisayakkhayoniyā api nāma muccemāti yojanā.

“依法性而受持”(Dhammatāya samādiṇṇaṃ)即是不从任何人处领受，仅自己于彼刹那“我等当防护”，如是而防护。“以第三句”(Tatiyapadena)即是以“我等当学善戒”(sikkhema susīlyaṃ)此句。“其余”(Sesā)即是所说之剩余。三种离：离不与取、离邪行、离饮酒。以牛譬喻(gobalībaddañāyena)而领受。“饥饿与饥荒”(chātakaṃ dubbhikkhañca)在此，即“饥饿与饥荒”(chātakadubbhikkhā)，意思是多有饥饿与饥荒。“毕舍遮夜叉胎”(Pisācayakkhayoni)即是“从类似饿鬼界的夜叉胎中，我们也能解脱吗？”，应如是结合。

Piyaṅkarasuttavaṇṇanā niṭṭhitā.

《可爱经》释义终。

7. Punabbasusuttavaṇṇanā

7. 布纳跋苏经释义

241. Vasanaṭṭhānaggahaṇena rattiṭṭhānadivāṭṭhānādayo saṅgaṇhāti. Dvādasahatthamattameva gaṇhāti pakatisañcaraṇūpacāramattabyāpanato. Yathāparisanti parisānurūpaṃ, yattha yattha parisā tiṭṭhati, taṃ taṃ ṭhānaṃ gacchati parisapariyantikattā. Satthu mukhavikārābhāvato pavesānuññaṃ sallakkhentī ‘‘nūna ayaṃ katādhikārā bhavissatī’’ti anumānasiddhaṃ upanissayaṃ disvā. Ekībhāvagamanenāti hatthapāsūpagamanena parisāya missībhāvappattiyā. Puttakāti puttaputtiyo. Anukampāyañhi ka-saddo.

241. 以“住所”(vasanaṭṭhāna)一词，包含夜住处、日住处等。只取十二肘的量，因其遍及正常行走的范围。“随众”(Yathāparisaṃ)即是随顺会众，会众在何处，便去往何处，因其处于会众边缘。因导师面无异色，（众人）察知其被允许进入，见到此人通过推断而成的“必是已造善业者”的依据。“成为一体而行”(Ekībhāvagamanena)即是进入伸手所及之处，达到与会众融合的状态。“子”(Puttakā)即是儿子与女儿。ka字是出于慈悯。

Nibbānārammaṇena ariyamaggena muñciyamānā ganthā ‘‘nibbānaṃ āgamma pamuccantī’’ti vuttā. Velātikkantāti pamāṇato paricchindituṃ na sakkāti āha ‘‘pamāṇātikkantā’’ti. Piyāyanāti āsīsanā. Āsīsanaṃ pemavasena pemavatthuno esanā patthanāva hotīti āha ‘‘magganā patthanā’’ti. Tatoti piyaputtādito. Pāṇīnanti sāmiatthe puthuvacanaṃ dukkhasaddāpekkhaṃ. Ke mocetīti mocanakiriyāya kammaṃ pucchati? Ibharo pana atthavasena vibhattivipariṇāmoti ‘‘pāṇineti āharitvā vattabba’’nti āha. Abhisambudhanti abhisambudhanto. Tenāha ‘‘abhisambuddho’’ti. Saddhammassāti upayogatthe sāmivacananti āha ‘‘saddhammameva ajānitvā’’ti.

以涅槃为所缘的圣道所解脱的诸结，被称为“依于涅槃而解脱”。“超越限量”(Velātikkantā)即是不能以尺度衡量，故说“超越度量”(pamāṇātikkantā)。“喜爱”(Piyāyanā)即是“祝愿”(āsīsanā)。祝愿是因爱而对所爱之物的寻求、期盼，故说“寻求、期盼”(magganā patthanā)。“从彼”(Tato)即是从爱子等。“众生”(Pāṇīnaṃ)是与“苦”一词相关的属格复数。“谁能解脱？”(Ke moceti)是询问解脱的作用对象。但“跋如”(ibharo)一词，因意义而有格位转换，故说应理解为（解脱）“众生”(pāṇine)。“正觉”(Abhisambudhaṃ)即是正在正觉者。因此说“已正觉”(abhisambuddho)。“于正法”(Saddhammassa)是表对象的属格，故说“仅因未了知正法”。

Puttassa anumodanaṃ karontīti puttassa paṭipattianumodanaṃ karontī. Uggatāti ettha kalale vaṭṭadukkhe nimujjamānā tato sīsaṃ ukkhipituṃ asakkonti [Pg.315] ajja buddhānubhāvena paññāsīsaṃ ukkhipitā uggatā. Puna vinipātābhāvato sammadeva uggatattā samuggatā. Tathābhūtā sāsanepi uggatā samuggatā jātā. Catusaccapaṭivedhabhāvanti catusaccapaṭivedhassa atthibhāvaṃ. Kaṇḍukacchuādīti ādi-saddena jegucchaasātādiṃ saṅgaṇhāti. Dibbasampattiṃ paṭilabhati pavattiyaṃ sampattidāyino kammassa katokāsattā. Tuṇhī uttarike hohīti mātu-vacanaṃ sampaṭicchitvā tassa visesādhigamassa avibandhakaraṇasammāpayogena yathāladdhavisesāya mātuyā vasena yasmā dhītā diṭṭhadhammikasampattilābhī, tasmā vuttaṃ ‘‘mātu ānubhāvenevā’’ti.

“为子随喜”(Puttassa anumodanaṃ karontī)，即随喜其子之修行(paṭipatti)。“升起”(Uggatā)是指，此处指在轮回之苦(vaṭṭadukkha)的泥沼(kalala)中沉溺时连头都抬不起来，如今因佛陀的威力已能抬起智慧之头(paññāsīsaṃ)，故称升起。又因不再堕于恶趣(vinipāta)而真正升起，故称善升(samuggatā)。如此，在教法(sāsana)中也已升起、善升。“有四谛通达”(Catusaccapaṭivedhabhāva)是指，有通达四谛(catusacca)的状态。“疥癣等”(Kaṇḍukacchuādi)，“等”字包含令人厌恶、不适等。获得天界成就(dibbasampatti)，是因为在轮回(pavatti)中能给予成就的业(kamma)已创造了机会。“默然更加精进”(Tuṇhī uttarike hohi)，女儿接受母亲的教诲后，以不妨碍证得殊胜的正确努力，随顺已证得殊胜的母亲，女儿因此获得现法成就(diṭṭhadhammikasampatti)，故说“正是因母亲的威力”。

Punabbasusuttavaṇṇanā niṭṭhitā.

布纳跋苏经释义终。

8. Sudattasuttavaṇṇanā

8. 善施经释义

242. Karaṇīyenāti ettha karaṇīyanti vāṇijjakammaṃ adhippetanti taṃ vivaranto ‘‘anāthapiṇḍiko cā’’tiādimāha. Vikkīyatīti vikkayaṃ gacchati. Tatheva karotīti yathā rājagahaseṭṭhinā sāvatthiṃ gantvā kataṃ, tatheva rājagahaṃ gantvā karoti. Svāyanti anāthapiṇḍiko.

242. 所谓“应作之事”，此处指商业活动。为了解释这一点，提到了“给孤独(Anāthapiṇḍika)长者”等。“被售卖”意思是进入交易状态。就像王舍城(Rājagaha)的富商去舍卫城(Sāvatthī)做的那样，他同样去王舍城做同样的事。他就是给孤独长者。

Taṃ divasanti yaṃ divasaṃ anāthapiṇḍiko, gahapati, rājagahasamīpaṃ upagato, taṃ divasaṃ. Paṇṇanti sāsanaṃ. Na suṇīti asuṇanto ‘‘paṇṇaṃ na suṇī’’ti vutto. Dhammagāravena hi so seṭṭhi aññaṃ kiccaṃ tiṇāyapi na maññi. Tenāha ‘‘dhammassavanatthāyā’’tiādi. Dārakarūpānanti dārakānaṃ. Anatthantarakaro hi rūpa-saddo yathā ‘‘gorūpāna’’nti. Pañcavaṇṇanti khuddikādibhedaṃ pañcappakāraṃ pītiṃ paṭilabhi. Anukkamena hi tā etassa sambhavanti. ‘‘Sīsena uṭṭhāya…pe… gacchatī’’ti padaṃ pītisamuṭṭhānarūpavasena lakkhetvā vuttaṃ.

“彼日”，即给孤独(Anāthapiṇḍika)居士前往王舍城(Rājagaha)附近的那一天。“叶”(Paṇṇa)在此指教法(sāsana)。“不闻”即没有听到，故说“没有听到教法”。那位富商因为尊重法，其他事务在他看来犹如草芥。因此说“为了听闻法”等。“童形”(Dārakarūpānaṃ)即指儿童。此处的“形”(rūpa)字无别义，就像“牛形”(gorūpānaṃ)一样。所谓“五色”(Pañcavaṇṇa)，是指他获得了以微小喜等为差别的五种喜悦(pīti)。这些喜悦是次第于他生起的。“以头起身……而行”这句话，是就由喜悦生起的色法而言。

Sivathikāya vasatīti sivathikāya samīpe vasati. Susānassāsannaṭṭhāne hi so vihāro. Athassāti athassa anāthapiṇḍikassa ‘‘akālo…pe… upasaṅkamissāmī’’ti etaṃ ahosi. Buddhagatāya satiyāti [Pg.316] aññaṃ kiñci acintetvā buddhagatāya eva satiyā sayanavaragato nipajji. Tena vuttaṃ ‘‘taṃ divasa’’ntiādi.

“住尸陀林”(Sivathikāya vasati)是指住在尸陀林附近。因为那座精舍(vihāra)靠近墓地(susāna)。“当时他”是说当时给孤独(Anāthapiṇḍika)心想：“现在非时……我将前去拜见。”“心念佛陀”是指不思虑其他任何事，只带着朝向佛陀的念而躺卧在最好的床上。因此说“彼日”等。

Balavappasādoti buddhārammaṇā balavatī saddhā. Pītiālokoti purimabuddhesu cirakālaṃ paricayaṃ gatassa balavato pasādassa vasena ‘‘buddho’’ti nāmaṃ savanamattena uppannāya uḷārāya pītiyā samuṭṭhāpito vipassanobhāsasadiso sātisayo āloko hoti cittapaccayautusamuṭṭhāno. Tenāha ‘‘sabbatamaṃ vigacchī’’tiādi. ‘‘Devatā hi katā’’tipi vadanti, purimo evettha yutto.

“强盛的净信”是指缘于佛陀的强有力信心。“喜悦之光”是说，由于对过去诸佛长期亲近而获得强有力的净信，仅听到“佛陀”之名，便生起崇高的喜悦，由此生起一种超胜的、犹如观(vipassanā)智之光的光明，它是由心和时节所生。因此说“一切黑暗都消失”等。也有人说“是天神所为”，但在此处，前一种解释更为恰当。

Amanussāti adhigatavisesā devatā. Tā hi seṭṭhissa sampattiṃ paccakkhato passiṃsu. Tenāha ‘‘ayaṃ mahāseṭṭhī’’tiādi. Allasarīranti tāvadeva chaḍḍitaṃ acchinnaṃ vā kaḷevaraṃ. Aparampīti mataṃ kuthitakuṇapaṃ. Parikiriṃsūti samantato osaritā ahesuṃ. Āloko antaradhāyipītivegassa mandabhāvena taṃsamuṭṭhānarūpānaṃ dubbalabhāvato.

“非人”(Amanussa)是指已证得殊胜的天神。因为他们亲眼看见了富商的成就，故说“这位大富商”等。“新鲜的身体”(Allasarīra)是指刚被丢弃或未毁坏的尸体。“另一个”(Aparampi)是指已死、腐烂发臭的尸体。“他们退避”(Parikiriṃsu)是指他们从四周退散开。“光明消失”是因为喜悦的冲力减弱，由此生起的色法也变得衰弱。

Imināvāti adhikārena sahassapadena eva sambandhitabbāni. Padaṃ vītiharati etthāti padavītihāro, padavītihāraṭṭhānaṃ. Samagamaneti dutavilambitaṃ akatvā samagamane. Tatoti tesu soḷasabhāgesu. Eko koṭṭhāsoti yathāvuttaṃ padavītihārapadesaṃ soḷasadhā bhinnassa eko bhāgo. Pavattacetanāti yathāvuttakalāsaṅkhātassa padesassa laṅghanadhāvanapavattacetanā. Padaṃ vā vītiharati etenāti padavītihāro, tathāpavattā kusalacetanā. ‘‘Tassā phalaṃ soḷasadhā katvā’’ti vadanti. Patiṭṭhahantassa vasena gahitanti yojanā. Vivaṭṭanissitāya eva ratanattayapūjāya dhammassavanassa sikkhāpadasamādānassa saraṇagamanassa ca atthāya gacchatopi vasena vaṭṭati. Paṭhamaṃ vuttagamanaṃ lokuttaravisesādhigamassa ekantikaṃ, dutiyaṃ anekantikanti ‘‘vaṭṭatiyevā’’ti sāsaṅkavacanaṃ.

“以此”因缘，应当与“千”这个词联系起来。“步履”(padavītihāra)，即跨步之处。“和合行”(Samagamane)是指不拖延、不迟缓地到达。“从彼”是指从那十六份中。“一分”是指如前所说的步履之处，将其分为十六份后的一份。“生起之思”是指在如前所说以“कला(kalā)”为单位的区域内，跳跃奔跑时生起的思。或者，“步履”是指凭借它而跨步，即如此生起的善思。他们说“将其果报分为十六份”。应结合“立足者”来理解。即使是为了出离轮回而供养三宝、听闻法、受持学处(sikkhāpada)以及皈依而前往，也是合适的。先前所说的前往是必定能证得出世间殊胜的，而后者则不一定，因此说“也是合适的”，是带有保留的说法。

Soti anāthapiṇḍiko seṭṭhi. Anuyuttāti anugāmino sahāyā. Teva sandhāya vadati. ‘‘Sivako amanusso’’ti apare. Na kevalaṃ ‘‘anuyuttāpi me atthi, kasmā bhāyāmī’’ti evaṃ sūro ahosi? Atha kho buddhagatāya tikkhavisadasabhāvena sabbaṃ parissayaṃ madditvāpi [Pg.317] agamāsīti dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Pakkhandanalakkhaṇā hi saddhā, tāya yuttako sappurisopi saddhammaguṇavasena sabbaṃ parissayaṃ madditvā pakkhandatīti daṭṭhabbaṃ.

“彼”是指给孤独(Anāthapiṇḍika)长者。“随从”是指跟随的同伴。这是针对他们而说的。另一些人说“尸婆迦(Sivaka)是非人”。他难道仅仅因为“我也有随从，为何要害怕”就显得勇敢吗？并非如此，而是为了显示他以朝向佛陀之念的敏锐清净自性，即使摧伏一切危险也要前往，故说“而且”等。信心确实有勇往直前的特征，应当明白，具足信心的善人也会因正法的功德而摧伏一切危险，勇往直前。

Sabbakāmasamiddhatā pariccāgasīlatā uḷārajjhāsayatā paradukkhāpanayakāmatā paresaṃ hitesitā parasampattipamodanāti evamādīnaṃ mahāguṇānaṃ vasena niccakālaṃ anāthānaṃ piṇḍadāyakattā ‘‘anāthapiṇḍiko’’ti evaṃ uppannaṃ nāmaṃ. Evamāhāti ‘‘ehi sudattā’’ti evaṃ āha.

因具足一切欲求皆得成就、乐于布施、意向崇高、欲除他苦、为他求益、随喜他成等大功德，又因恒时布施食物给无依无靠者，故得名为“给孤独”(Anāthapiṇḍika)。“如是说”是指“来，善施(Sudatta)”这样说。

Kilesaparinibbānenāti sabbaso rāgādikilesavūpasamena. Kilesavūpasamanti sabbaso sabbesaṃ kilesānaṃ vūpasamaṃ aggamaggena patvā. Anupubbikathanti dānādikathaṃ. Sā hi anupubbena kathetabbattā ‘‘anupubbikathā’’ti vuccati. Taṃ sandhāya vuttaṃ – ‘‘atha kho bhagavā anupubbiṃ kathaṃ kathesi. Seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesī’’ti (cūḷava. 305). Matthaketi anupubbikathāya upari parato. Cattāri saccāni pakāsesīti yathā mahāseṭṭhi sahassanayapaṭimaṇḍite sotāpattiphale patiṭṭhāti, evaṃ pavattinivattiyo saha hetunā vibhajanto cattāri ariyasaccāni pakāsesīti.

“因烦恼的般涅槃”是指彻底平息贪等烦恼。“烦恼平息”是指通过顶圣道，证得一切烦恼的完全止息。“次第说”是指布施等说。因其应按次第宣说，故称“次第说”。针对此而说：“于是，世尊(Bhagavā)作次第说，即：说施、说戒、说生天；开示欲的过患、鄙劣、杂染，及出离的功德。”(Cūḷavagga 305)。“在其顶上”是指在次第说之上。“开示四谛”是指，为了让大富商安住于以千种理路庄严的须陀洹果，世尊如此连同其因分析了流转与还灭，开示了四圣谛。

Sudattasuttavaṇṇanā niṭṭhitā.

善施经释义终。

9. Paṭhamasukkāsuttavaṇṇanā

9. 初苏卡经释义

243. Rathikanti racchaṃ. Gahetvāti gantvā. Siṅghāṭakanti aññattha tikoṇā racchā vuccati. Idha pana ‘‘catukka’’nti vuttaṃ. ‘‘Madhupīkā’’ti ettha madhu-saddena madhuviseso vuccatīti āha ‘‘gandhamadhupānaṃ pītā viyā’’ti. Sāmaññajotanā hi visese tiṭṭhatīti gandhamadhūti ca ativiya madhuro madaniyo eko madhuviseso. Tenāha ‘‘asaññī hutvā sayatevā’’ti.

243. “街巷”(Rathikaṃ)即道路(raccha)。“取”(Gahetvā)即前往。“三岔路”(Siṅghāṭaka)在别处称为三角路，此处则称为“四岔路”。“饮蜜者”(Madhupīkā)中的“蜜”字，是指一种特殊的蜜，所以说“像喝了香蜜一样”。因为通称可用于特称，“香蜜”是一种非常甜美、能醉人的特殊蜂蜜。因此说“他像无想者一样躺卧”。

Na paṭivānīyaṃ [Pg.318] na apanetabbanti appaṭivānīyaṃ. Tenāha ‘‘bāhirakañhī’’tiādi. Yaṃ kiñci santapaṇītabhāvāvahaṃ na secananti asecanakaṃ. Tato eva anāsittakaṃ. Ojavantanti bahusammataojavantasadisatāya ojavantaṃ. Tenāha ‘‘yathā hī’’tiādi. Dhammatāyāti attano sabhāveneva. Madhuro iṭṭho. Pivantī viyāti sukkāya bhikkhuniyā upanīyamānaṃ saddhammāmatarasaṃ attano sotañjaliṃ pūretvā odahantīva. Valāhakato āgataṃ valāhakaṃ.

“不可退转、不可舍弃”，故为“不可退转”(appaṭivānīyaṃ)。因此说“外道之黑……”等。凡能带来满足与殊胜之感的，无需再添加，故为“无上妙味”(asecanakaṃ)。由此亦为“不掺杂”(anāsittakaṃ)。“有滋味”(ojavantaṃ)，是因其有如大众公认有滋味之物。因此说“譬如……”等。“法性”(dhammatā)即是其自性。甜美、悦意。“如饮”(pivantī viya)，犹如由苏卡(Sukkā)比丘尼所呈献的正法甘露，自己以耳为器，充满而饮。“从云而来”(valāhakato āgataṃ)即是云(valāhakaṃ)。

Paṭhamasukkāsuttavaṇṇanā niṭṭhitā.

初苏卡经释义终。

10. Dutiyasukkāsuttavaṇṇanā

10. 第二苏卡经释义

244. Bahuṃ vata puññaṃ pasavati sabbaganthavimuttiyā sīlasamannāgatena aggadakkhiṇeyyāya sukkāya theriyā bhojanassa dinnattā.

244. 具足戒行者，对最上应供的苏卡(Sukkā)长老尼施食，为解脱一切结缚，确实能生大福德。

Dutiyasukkāsuttavaṇṇanā niṭṭhitā.

第二苏卡经释义终。

11. Cīrāsuttavaṇṇanā

11. 吉拉经释义

245. Ekādasamaṃ uttānameva dasamena sadisattā. Tattha hi bhojanaṃ upāsakassa ābhataṃ, idha cīvaradānanti ayameva viseso.

245. 第十一经因与第十经相似，其义自明。彼处是优婆塞(upāsaka)带来食物，此处则是布施衣物，此即是差别。

Cīrāsuttavaṇṇanā niṭṭhitā.

吉拉经释义终。

12. Āḷavakasuttavaṇṇanā

12. 阿拉威经释义

246. Āḷaviyanti itthiliṅgavasena taṃ raṭṭhampi nagarampi vuccati. Raṭṭhe adhippetepi na ettha bahuvacanaṃ tathāruḷhiyā abhāvato. Tañca bhavananti tañca āḷavakassa yakkhassa bhavanaṃ. Tatthāti āḷavakassa bhavane. ‘‘Atha kho āḷavako yakkho yena bhagavā tenupasaṅkamī’’ti ettha tasmiṃ pāṭhapadese. Ayamanupubbikathāti ayaṃ idāni vuccamānā anupubbato āgatā kathā. Āḷaviyā issaroti āḷavo, āḷavakoti ca [Pg.319] rājā vutto. Kadāci corapaṭibāhanatthaṃ, kadāci ussāhasattivibhāvanavasena paṭirājanisedhanatthaṃ, kadāci lakkhayogyaviniyogavasena byāyāmakaraṇatthañca. Migānaṃ vananato vasanato vānato vā ‘‘migavā’’ti laddhasamaññaṃ migavaṃ. Tassevāti rañño eva. Migoti eko eṇimigo. Tiyojananti accantasaṃyoge upayogavacanaṃ. Udakaṃ viya pavisitvā ṭhitanti yathā parissamappatto udakaṃ pavisitvā ṭhito nirassāso hoti, evaṃ viya ṭhitaṃ. Mūlanti samīpaṃ. Yakkhaṃ disvāva rañño bhayaṃ chambhitattaṃ ūrutthambhaṃ ahosi, tasmā rājā palāyituṃ nāsakkhi. Tena vuttaṃ ‘‘khādituṃ upagato’’ti. Atha rājā dvidhā chinnaṃ migaṃ datvā attānaṃ mocetukāmo ahosi. Yakkho ‘‘nanu mama hatthagatakālato paṭṭhāya migopi mama santako, tattha kinnāma te kerāṭiyamidaṃ datvā attano mocana’’nti rājānaṃ na muñci. Atha rājā tassa tādisaṃ paṭiññātaṃ akāsi. Tena vuttaṃ ‘‘rājā tena saddhi’’ntiādi. Bhavanaṃ anupagatanti idaṃ mama bhavanaṃ anupagataṃ. Ananuññātanti upagatena sāmibhūtena ananuññātañca. Etena upagataṃ taṃ, idāni tādisena anuññātañca khādituṃ labhāmīti dasseti.

246. “阿拉威”(Āḷavī)，因其为阴性词，故可指其国(raṭṭha)或其城(nagara)。即使意指国家，此处亦不用复数，因无此惯例。“其住所”(tañca bhavanaṃ)即是阿拉威(Āḷavaka)夜叉(yakkha)的住所。“于彼处”(tatthā)即于阿拉威的住所。“尔时阿拉威夜叉诣世尊所”一句，即指此经文段落。“此是次第说”(ayamanupubbikathā)，即是此正要宣说的、依次而来的故事。“阿拉威之主”(Āḷaviyā issaro)，即被称为阿拉瓦(Āḷava)或阿拉瓦迦(Āḷavaka)的国王。有时是为了防盗，有时是为了展示威力以威慑敌国，有时是为了任用有能之士，有时是为了锻炼身体。因鹿群(migānaṃ)之所求(vanana)、所住(vasana)或所往(vāna)，而得名为“鹿苑”(migavaṃ)。“其”(tassa)即是国王的。“鹿”(migo)即是一只羚羊。“三由旬”(tiyojanaṃ)，此为表持续连接之用法。“如入水而立”，譬如疲惫之人入水而立，无法呼吸，如是而立。“根”(mūlaṃ)意为附近。国王一见夜叉，即生怖畏、战栗、腿僵，故国王无法逃跑。因此说“前来欲食”。于是国王想将鹿分作两半给夜叉，以求脱身。夜叉说：“此鹿自落我手之时，即为我所有。你这狡猾之徒，为何想以此物来换取自身解脱？”而不放国王。于是国王与他立下此等约定。因此说“国王与彼……”等。“未至住所”(bhavanaṃ anupagataṃ)，即此物未至我住所。“未被允许”(ananuññātaṃ)，即已进入且为其主，但未被允许。此言显示：此物已进入，如今又被如此允许，方可得食。

Maccupatheti maccugocare. Āsannamaraṇatāya evamāhaṃsu.

“于死途”(maccupathe)即于死之境域(maccugocare)。因临近死亡，故如是说。

Taṃ āḷavakakumāraṃ ādāya pakkamiṃsūti yojanā. Tassa rañño mahesī āḷavakakumārassa mātāti vuttā. Devisahassānaṃ vippalapantīnanti vacanaṃ pariṇāmetabbaṃ.

“携阿拉威(Āḷavaka)童子离去”，应如是理解。彼国王之后被称为阿拉威童子之母。“众王后悲叹”之语，应作转换理解。

Desanāpariyosāneti yakkhaṃ dametvā paccāgantvā nagaradvārasamīpe rukkhamūle nisinnena bhagavatā sarājikāya mahatiyā parisāya desitadesanāya pariyosāne. Soti bhagavā. Bhavane evāti vimāne eva. Bhagavāpi passati pakaticakkhunāva nigrodhassa upari nibbattattā.

“说法结束时”(desanāpariyosāne)，即世尊(bhagavā)调伏夜叉归来，坐于城门附近树下，为国王及大众说法完毕之时。“彼”(so)即世尊。“于住所”(bhavane eva)即于天宫(vimāne eva)。世尊亦以肉眼得见，因其出现于榕树之上。

Tatrāti tasmiṃ ‘‘rosetukāmatāyā’’ti vacane. Tesanti sātāgirihemavatānaṃ. Kāladīpadesakulajanettiāyuppamāṇavisayaṃ pañcamahāvilokitaṃ. ‘‘Sītaṃ byapagataṃ hoti, uṇhañca upasammatī’’tiādinā (bu. vaṃ. 2.83) āgatāni dvattiṃsa pubbanimittāni. Kaṭippadesavatthikosakaṇṇato tidhā. Saddoti āḷavakassa ugghositasaddo.

“于彼”(tatrā)即于“欲激怒”之语中。“彼等”(tesaṃ)即萨达吉拉(Sātāgira)与雪山(Hemavata)的。时、洲、国、家、母与寿量，此为五大观。“寒已去，热已息”等三十二种前相。“从腰部、衣鞘、耳三处。”“声”(saddo)即阿拉威(Āḷavaka)的呼喊声。

Iminā [Pg.320] pasaṅgena sakalajambudīpaṃ byāpetvā pavatte aparepi tayo sadde yathā ete, evaṃ āḷavakassa ugghositasaddopīti dassetuṃ ‘‘cattāro’’tiādi vuttaṃ. Osakkanteti parihāyamāne.

为显示“以此因缘，遍传整个瞻部洲(Jambudīpa)而起的其他三声亦如是，阿拉威(Āḷavaka)的呼喊声亦然”，故说“四……”等。“退时”(osakkante)即衰退之时。

Cuṇṇentāti cuṇṇetuṃ samatthataṃ sandhāya vuttaṃ, na pana cuṇṇanavasena vuttaṃ. Tenāha ‘‘mā kassacī’’tiādi. Ussāvabindumattampīti ussāvapatanamattampi. Khurappaṃ sallaṃ.

“粉碎”，是就其能粉碎的能力而言，而非就其粉碎的方式而言。因此说“勿对任何……”等。“仅如一滴露”(ussāvabindumattampi)即仅如露水滴落。“剃刀箭”(khurappaṃ)即是利箭(sallaṃ)。

Seṭṭhānīti ajeyyena appaṭihatabhāvena uttamāni. Dussāvudhanti āvudhakiccakaraṃ uttariyaṃ dussaṃ. Imāni kira sakkādīnaṃ puññānubhāvena nibbattāni appaṭihatappabhāvāni paṭipakkhavidhamanayuttāni avajjhāni āvudhāni. Tenāha ‘‘yadi hī’’tiādi.

“最胜”(seṭṭhāni)，即因其不败、无碍而为至上。“布制武器”(dussāvudhaṃ)即能起武器作用的上衣。“据说此等”是帝释(Sakka)等天神以福德威力所成、威力无碍、能摧敌对、不可毁坏的武器。因此说“若……”等。

Asanivicakkaṃ viyāti asanimaṇḍalaṃ viya.

“如金刚轮”(asanivicakkaṃ viya)即如金刚盘(asanimaṇḍalaṃ viya)。

Pittanti alagaddapittaṃ. Bhindeyyāti āsiñceyya. Sukhanti sukaraṃ. Mudubhūtacittavavatthānakaraṇatthanti mudubhūtaṃ attano citte vavatthānassa karaṇatthaṃ.

“胆汁”(pittaṃ)即蛇胆汁。“破坏”(bhindeyya)即泼洒。“易”(sukhaṃ)即易为。“为令心柔软安住”即为令已柔软之心于自心中安住。

Evaṃ vutteti ‘‘na khvāha’’nti evaṃ vutte. Bhagavato sāsane ṭhite payirupāsitvā uggahitaṃ bhagavantaṃ payirūpāsitvā uggahitameva nāmāti āha ‘‘kassapaṃ…pe... uggahesu’’nti. Puṭṭhapañhāti sammāsambuddhena puṭṭhapañhā. Yasmā buddhavisaye puṭṭhapañhā, tasmā buddhavisayāva honti.

“如是说时”(evaṃ vutte)，即说“我实不……”之时。为说明“于世尊教法中住立者，亲近而学，即是亲近世尊而学”，故说“于迦叶(Kassapa)……乃至……处学习”。“所问之问”(puṭṭhapañhā)即正等觉者所问之问。因是关于佛陀境界之问，故亦属佛陀境界。

Paṭisedhetvāti vācāya asakkuṇeyyabhāveneva paṭisedhetvā. ‘‘Yadākaṅkhasī’’ti padasandhivasena niddesoti āha ‘‘yadi ākaṅkhasī’’ti. Tena tuyhaṃ pucchaṃ tāva sutvā vissajjessanti dasseti. Tenāha ‘‘na me’’tiādi. Dutiyavikappe da-kāro padasandhikaroti āha ‘‘yaṃ ākaṅkhasī’’ti. ‘‘Puccha, āvuso, sutvā jānissāmī’’ti avatvā sabbaññubuddhassa aniyametvā vacanaṃ sabbavisayaṃ hotīti āha ‘‘sabbaṃ te’’tiādi.

“拒绝后”(paṭisedhetvā)，即因言语上不可能而拒绝。“汝若欲”(yadākaṅkhasasi)一句，是依词语连声而作的解释，故说“若汝欲”(yadi ākaṅkhasi)。此言显示：“先听汝问，而后解答。”因此说“非我……”等。于第二种解释中，da音为连声，故说“汝所欲”(yaṃ ākaṅkhasi)。佛为遍知者，其言不作限定，涵盖一切，故不说“贤友(āvuso)，问吧，我听后便知”，而说“汝之一切……”等。

Kiṃ sūti ettha kinti pucchāyaṃ, sūti saṃsaye, kiṃ nūti attho? Idhāti imasmiṃ loke. Tasmā vittanti yasmā vittikaraṇato vittaṃ. Sukatanti suṭṭhu sakkaccaṃ kataṃ. Sukhanti iṭṭhaphalaṃ. Tattha yaṃ padhānaṃ, taṃ dassetuṃ ‘‘kāyikacetasikaṃ sāta’’ntiādi vuttaṃ. Nissandaphalañhi taggahaṇena gahitameva [Pg.321] hoti. Appetīti pāpeti. Atisayatthajotano tara-saddoti āha ‘‘atisayena sādū’’ti. Rasasaññitāya iṭṭhānaṃ rāgādidhammānaṃ. Kena pakārenāti kathaṃ-saddassa atthamāha. Kathaṃjīvinti yadi samāsapadametaṃ, ‘‘katha’’nti sānunāsikā katāti āha ‘‘gāthābandhasukhattha’’ntiādi.

此处“为何”(kiṃ sū)中，“何”(kiṃ)为问，“sū”为疑，意为“究竟为何”(kiṃ nu)。“于此”(idhā)即于此世间。“财富”(vittaṃ)，因其能生喜悦(vittikaraṇa)，故名财富。“善行”(sukataṃ)即妥善、恭敬而行。“乐”(sukhaṃ)即悦意之果。为显示其中之主要者，故说“身心之乐”等。等流果实已为此词所摄。“令得”(appeti)即达到。“tara”一词为彰显超胜之义，故说“极为甘美”(atisayena sādū)。对于被称为“味”的贪等可爱之法。“以何方式”(kena pakārena)，是说明“如何”(kathaṃ)一词之义。“如何生活”(kathaṃjīviṃ)，若此为复合词，则“kathaṃ”一词为偈颂音律和谐而作鼻音化。

Saddhīdha vittanti ekadesena samudāyadassanaṃ samuddapabbatanidassanaṃ viya. Iti-saddo ādiattho daṭṭhabbo. ‘‘Vittikaraṇato vitta’’nti vuttamatthaṃ sandhāya hetūpamāhi yojetvā dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tena sukhāvahanato, dukkhapaṭibāhanato, dāliddiyūpasamanato, ratanapaṭilābhahetuto, lokasantatiāvahanato ca saddhā vittaṃ yathā taṃ hiraññasuvaṇṇādīni. Tenāha ‘‘eva’’ntiādi. Nanu cetanā sammādiṭṭhiādayo ca sātisayaṃ vipākasukhaṃ āvahanti, taṃ kathaṃ saddhā āvahatīti? Saddhādhurabhāvasabhāvato. Tenāha ‘‘saddhādhurena paṭipannāna’’nti. Tassa ca sesapadesupi yojetabbaṃ.

“信于此是财富”(Saddhīdha vittaṃ)是以部分见全体，犹如见到大海或山脉。iti一词应理解为起始之义。为结合因果和譬喻来阐释“因能成办财富”(vittikaraṇato vittaṃ)的含义，故说“譬如”(yathā hi)等。信能带来快乐，消除痛苦，平息贫困，获得珍宝，使世间得以延续，所以信就像金银等财富。因此说“如是”(evaṃ)等。难道说，思(cetanā)、正见(sammādiṭṭhi)等也能极大地带来异熟乐(vipākasukhaṃ)，那么信是如何带来快乐的呢？因为信具有作为引领的自性。因此说“以信为引领而行之人”。此理亦应适用于其余的部分。

Idāni yaṃ hiraññasuvaṇṇādi saddhāvittassa opammaṃ, taṃ hīnaṃ, saddhāvittameva uttamanti pāḷiyaṃ seṭṭhaggahaṇaṃ katanti dassetuṃ ‘‘yasmā panā’’tiādi vuttaṃ. Paralokaṃ gataṃ anugacchatīti anugāmikaṃ. Aññehi na sādhāraṇanti anaññasādhāraṇaṃ. Sabbasampattihetūti sabbāsaṃ sīlasampadādīnaṃ lokiyalokuttarānaṃ sampattīnaṃ hetu. Anatthāya hoti anupāyapaṭipattito. Tasmā anugāmikattā. Anaññasādhāraṇattā sabbasampattihetubhāvato hiraññādivittanidānattā ca saddhāvittameva seṭṭhaṃ. Ukkaṭṭhaparicchedadesanā yathā ‘‘satthā devamanussāna’’nti.

现在，以金银等来譬喻信财，那是低劣的，信财才是最殊胜的。为说明此点，故于经文中选取“最胜”(seṭṭha)一词，因此才说了“因为”(yasmā pana)等。“随行”(anugāmikaṃ)是指跟随去到后世。“不共他”(anaññasādhāraṇaṃ)是指不与他人共有。“一切圆满之因”(sabbasampattihetu)是指一切戒圆满(sīlasampadā)等世间和出世间圆满之因。由非方便的行持，会导致无益。因此，由于能随行、不共他、为一切圆满之因，且为金银等财富之源，故信财才是最胜的。殊胜的界说，如“天人之师”。

‘‘Dasakusaladhammo’’ti iminā ekaccānaṃyeva dānādidhammānaṃ saṅgaho, na sabbesanti asaṅgahitasaṅgaṇhanatthaṃ ‘‘dānasīlabhāvanādhammo vā’’ti vuttaṃ. ‘‘Sukha’’nti tividhassapi sukhassa sādhāraṇaggahaṇametanti taṃ savisesaladdhaṃ puggalavasena dassento ‘‘soṇaseṭṭhi…pe… āvahatī’’ti āha. Yo so padumavatiyā deviyā putto mahāpadumo nāma rājā dibbasukhasadisaṃ rajjasukhamanubhavitvā pacchā paccekabuddho hutvā nibbānasukhamanubhavi, taṃ nidassanabhāvena gahetvā āha ‘‘mahāpadumādīnaṃ viya nibbānasukhañca āvahatī’’ti.

“十善法”(Dasakusaladhamma)此说仅含摄布施等部分善法，并非全部，为含摄未被包含者，故说“或为布施、持戒、修习之法”。“乐”(sukha)一词，是普遍含摄三种乐的说法，为显示依个人(puggala)而得的特殊利益，故说“如富商须那(Soṇa seṭṭhi)……能带来……”。莲花婆提(Padumavatī)王后之子，名大红莲(Mahāpaduma)王者，曾享受如天乐般的王位之乐，后成独觉佛，体验涅槃之乐。以此为例，故说“如大红莲等人，亦能带来涅槃之乐”。

Atthuddhāranayena [Pg.322] saccasaddaṃ saṃvaṇṇento ‘‘anekesu atthesu dissatī’’ti āha. Vācāsacce dissati saccasaddo ‘‘bhaṇe’’ti vuttattāti adhippāyo. Viratisacce dissati. Veramaṇīsu hi patiṭṭhitā samaṇabrāhmaṇā ‘‘sacce ṭhitā’’ti vuccanti. Attākārampi vatthuṃ idameva saccaṃ moghamaññanti pavattiyākāraṃ upādāya diṭṭhi eva saccanti diṭṭhisaccaṃ, tasmiṃ diṭṭhisacce dissatīti yojanā. Brāhmaṇasaccānīti paramatthabrahmānaṃ saccāni, yāni ‘‘sabbe pāṇā avajjhā, sabbe kāmā aniccā, sabbe bhavā aniccā, nāhaṃ kvacani kassaci kiñcanatasmi’’ntiādinā (a. ni. 4.185) catukkanipāte āgatāni. Paramatthabhūtaṃ saccaṃ nibbānaṃ. Abbhantaraṃ katvāti antogadhameva katvā, tehi saddhinti attho paramatthasaccānampi sādutarattā. Yassānubhāvenāti yassa vācāsaccassa ānubhāvena.

为阐明“谛”(sacca)一词的含义，故说“可见于多种意义中”。“谛”字可见于语谛(vācāsacca)中，其意趣是因经中已说“请说”(bhaṇe)。可见于离谛(viratisacca)中，安住于远离(veramaṇī)的沙门、婆罗门被称为“住于谛者”(sacce ṭhitā)。执取自我形态之事，认为“唯此为实，余者为虚”，依此流转之相，见即是谛，此为见谛(diṭṭhisacca)，应如是结合，即“可见于见谛中”。婆罗门谛(brāhmaṇasaccāni)是指第一义婆罗门(paramatthabrahma)之谛，如《增支部》四集(a. ni. 4.185)所说：“一切有情不可杀，一切欲乐皆无常，一切有皆无常，我于何处、于何人，皆非有任何事物”等。第一义之谛(paramatthabhūtaṃ saccaṃ)即是涅槃。“纳入其中”(abbhantaraṃ katvā)即是使其包含在内，意即与彼等（诸谛）一同，因第一义谛更为甘美。“由其威力”(yassānubhāvena)是指由语谛(vācāsacca)的威力。

Udakamhi dhāvatīti udakapiṭṭhiyaṃ abhijjamānāyaṃ pathaviyā viya dhāvati gacchati mahākappinarājā viya. Visampi saccena hananti paṇḍitāti kaṇhadīpāyanādayo viya. Saccenāti macchajātake bodhisattassa viya saccena devo thanayaṃ pavassati. Sacce ṭhitāti viratisacce vācāsacce ca ṭhitā tayopi bodhisattā. Nibbutinti nibbānaṃ patthayanti. Sādutaranti sātataraṃ iṭṭhataravipākadānato.

“于水上行”(udakamhi dhāvati)是指在水面不破裂时，能如履平地般行走，如大劫宾那(Mahākappina)王。智者亦能以谛除毒，如黑迪帕亚那(Kaṇhadīpāyana)等人。“以谛”(saccena)是指如《鱼本生》中菩萨以谛使天神打雷降雨。“住于谛”(sacce ṭhitā)是指三位菩萨安住于离谛(viratisacca)和语谛(vācāsacca)。“寂灭”(nibbutiṃ)即是希求涅槃。“更甘美”(sādutaraṃ)是因为能给予更持续、更可喜的果报。

Rasānanti niddhāraṇatthe sāmivacanaṃ. Niddhāraṇañca koci kutoci kenaci imanti kassaci vacanaṃ na sādhetīti dassento ‘‘ye ime’’tiādimāha. Tena hi nibbānaṃ rasasamudāyato sādutaratāvisesena niddhārīyati. Tattha ye ime vuccantīti yojanā. Sāyanīyadhammāti jivhāya sāyitabbā dhammā. Rasāyatanaṃ rasoti āha ‘‘mūlaraso khandharaso’’tiādi. Phalarasanti phalassa rasaṃ, phalaṃ pīḷetvā tāpetvā gahetabbarasanti attho. Arasarūpoti ācārarahitasabhāvo. Rūpassa assādanavasena uppajjanakasukhadhammā rūparasā. Esa nayo saddarasādīsu. Saddarasoti byañjanasambhūto raso. Vimuttirasoti vimuttisampattiko raso. Attharasoti atthassa paṭivijjhanavasena uppajjanakasukhaṃ attharaso, tathā dhammaraso veditabbo. Rūpācārātiādīsu rasaggahaṇena phalarasaṃ vadati. So hi phalassa rūpo ca, rasitabbato āsādetabbato raso cāti ‘‘rūparaso’’ti vuccati. Ācāro [Pg.323] pana sāmaggīrasahetutāya ‘‘raso’’ti vutto. Saccaṃ haveti ettha haveti ekaṃsatthe nipāto, ekaṃsattho ca avadhāraṇamevāti āha ‘‘saccameva sādutara’’ntiādi. Sarīramupabrūhenti, na cittaṃ. Nanu ca sukhuppattipayojanattā cittampi upabrūhentīti? Na, sukhassa sarīrabrūhanaṃ paṭicca uppannattā. Viratisaccavācāti saccavisesena sampajjanaṃ vadati. Cittamupabrūheti padālikāya virativācāya saccarase sati samathavipassanādīhi cittaparibrūhanassa sambhavato maggaphalānisaṃsaṃ gaṇhāti. Asaṃkilesikañca sukhamāvahati vivaṭṭasannissitattā. Vimuttirasoti phalasukhaṃ vadati nibbānasukhampi vā. Paramatthasaccaraso nāma nibbānaraso. Tathā hi taṃ ‘‘accutirasaṃ assāsakaraṇarasa’’ntipi vuccati. Tena paribhāvitattāti vimuttirasassa sādutarabhāvadassanatthaṃ. Evaṃ santepi ‘‘vimuttirasaparibhāvitattā’’ti etena kāmaṃ vimuttiraso vā paramatthasaccaraso vā sādutararasāti dasseti. Tadadhigamūpāyabhūtanti tassa paramatthasaccassa adhigamūpāyabhūtaṃ. Atthañca dhammañcāti phalañca kāraṇañca nissāya pavattito attharasā dhammarasā ca sādū, tatopi paramatthasaccameva sādurasanti adhippāyo.

“诸味”(rasānaṃ)是用于抉择义的属格。抉择是为显示“无人能于何处、以何法，确立任何人‘此即是’之说”，故说“凡此等”等。由此，涅槃以其在诸味总集中更为甘美的特质而被抉择出来。此处应结合为“凡此等所说”。“可尝之法”(sāyanīyadhammā)是指舌所能尝之法。味处即是味，故说“根味、干味”等。“果味”(phalarasa)是指果实之味，意即压榨、加热果实而得之味。“无味之色”(arasarūpa)是指无行仪(ācāra)的自性。“色味”(rūparasa)是指因享受色而生的乐法。声味等准此理。“声味”(saddarasa)是由文辞(byañjana)而生之味。“解脱味”(vimuttirasa)是具足解脱成就之味。“义味”(attharasa)是因洞见义理而生之乐，法味(dhammarasa)亦应如是理解。在“色行仪”(rūpācāra)等词中，以“味”字说果味。因其既是果之色，又因可尝、可品，故为味，称为“色味”。而行仪则因是和合味之因而被称为“味”。于“谛实是”(saccaṃ haveti)中，“haveti”是用于决定义的不变词，决定义即是确定，故说“唯谛更甘美”等。它们滋养身体，而非心。难道不是因乐的生起有益于心，故也滋养心吗？非也，因为乐是依身体的滋养而生起的。“离谛语”(viratisaccavācā)是说以殊胜之谛而成就。滋养心意，是指当通过词句分析，具足离谛语和谛味时，由止(samatha)、观(vipassanā)等，心的滋养成为可能，故能获得道果之功德。且因依止于还灭(vivaṭṭa)，故能带来无烦恼之乐。“解脱味”是说果乐，或涅槃乐。“第一义谛味”(paramatthasaccaraso)即是涅槃味。诚然，它亦被称为“不死味”(accutirasa)、“安慰味”(assāsakaraṇarasa)。“因被其所熏修”(tena paribhāvitattā)是为了显示解脱味更为甘美。即便如此，“因被解脱味所熏修”此句亦显示，解脱味或第一义谛味诚然是更甘美之味。“为其证悟之方便”(tadadhigamūpāyabhūtaṃ)是指作为证悟彼第一义谛的方便。“义与法”(atthañca dhammañca)是指依止于果与因，故义味与法味是甘美的，但其意趣是，即便如此，唯有第一义谛才是最甘美之味。

Lokuttaraṃ lokiyañca atthaṃ ajānanto andho, lokiyatthameva jānanto ekacakkhu, ubhayaṃ jānanto dvicakkhu. Parahitaṃ attahitañca ajānanto andho, attahitameva jānanto ekacakkhu, ubhayatthaṃ jānanto dvicakkhu. So dvicakkhupuggalo paññājīvī. Taṃ pana gahaṭṭhapabbajitavasena vibhajitvā dassetuṃ ‘‘gahaṭṭho vā’’tiādi vuttaṃ. Gahaṭṭhapaṭipadaṃ ārādhetvā cāti yojanā. Ārādhetvāti ca sādhetvāti attho.

不知出世间(lokuttara)与世间(lokiya)之义者是盲人，仅知世间义者是独眼人，两者皆知者是双眼人。不知利他与自利者是盲人，仅知自利者是独眼人，两者皆知者是双眼人。此双眼人(dvicakkhupuggala)是依慧而活者。为依在家(gahaṭṭha)与出家(pabbajita)而分别显示，故说“或在家者”(gahaṭṭho vā)等。应连接为“成就了在家行道(gahaṭṭhapaṭipadaṃ ārādhetvā ca)”。而“成就(ārādhetvā)”，其义为“达成(sādhetvā)”。

Purimanayenevāti kassapasammāsambuddhavissajjitanayeneva. Kiñcāpīti anujānanasandassanatthe nipāto. Kiṃ anujānātīti? Gāthāya catūhi padehi vuttesu atthesu ekassa atthassa siddhiyaṃ itaresampi siddhiṃ anujānāti. Tenāha ‘‘yo catubbidhamoghaṃ…pe… parisujjhatī’’ti. Kiṃ sandassetīti? Yesaṃ pāpadhammānaṃ balavabhāvena oghataraṇādi na sijjhati, tesaṃ paṭipakkhānaṃ nissandehavasena sandassanaṃ. Tenāha ‘‘evaṃ santepī’’tiādi. Oghataraṇanti oghataraṇapaṭipattiṃ. Asaddahantoti evaṃ paṭipajjanto [Pg.324] imāya paṭipattiyā oghaṃ taratīti na saddahanto. Na pakkhandatīti pakkhandanalakkhaṇāya saddhāya na ugghāṭīyatīti na otarati. Cittavossaggenāti yathākāmācāravasena cittassa vossajjanena. Pamatto pamādaṃ āpanno. Tatthevāti kāmesu eva. Visattattā laggattā. Vokiṇṇoti visevito. Tasmāti vuttassa catubbidhassapi atthassa hetubhāvena paccāmasanaṃ. Tappaṭipakkhanti assaddhiyādīnaṃ paṭipakkhaṃ saddhādīnaṃ okāsattā.

“如前法”(Purimanayeneva)即如迦叶(Kassapa)正等觉者所开示之法。“Kiñcāpi”是用于允许及显示义的不变词。允许什么？于偈颂四句所说诸义中，若一义成就，即允许其余诸义亦成就。故说“若人于四种暴流……乃至……得清净”。显示什么？显示对于那些因恶法强盛而无法渡越暴流等者，其对治法是确定无疑的。故说“即使如此”(evaṃ santepi)等。“渡暴流”(Oghataraṇaṃ)即渡越暴流的行道。“不信者”(Asaddahanto)即不信如此行道能渡越暴流。“不投入”(Na pakkhandati)即不以投入为相之信而开启，故不进入。“由心放任”(Cittavossaggena)即随心所欲而放任其心。“放逸者”(Pamatto)即已陷于放逸。“即于彼处”(Tattheva)即于诸欲中。因“执著”(visattattā)、“系缚”(laggattā)。“杂染者”(Vokiṇṇo)即杂染。“是故”(Tasmā)是对此前所说四种义作为其因的反思。“其对治”(Tappaṭipakkhaṃ)即因为是不信等的对治法——信等的机缘。

Etāyāti gāthāyaṃ iminā padenāti sambandho. Sappurisasaṃsevo saddhammassavanaṃ yonisomanasikāro dhammānudhammapaṭipattīti imesaṃ sotāpattimaggādhigamassa aṅgānaṃ āsannakāraṇaṃ saddhindriyanti āha ‘‘sotāpattiyaṅgapadaṭṭhānaṃ saddhindriya’’nti. Vuttañhetaṃ – ‘‘saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇātī’’tiādi (ma. ni. 2.183, 432). Diṭṭhoghaṃ tarati etenāti diṭṭhoghataraṇaṃ, diṭṭhoghassa taraṇaṃ. Kāmañcettha ‘‘tarati ogha’’nti vuttaṃ, vattamānasamīpepi pana vattamānaṃ viya voharaṇaṃ yuttaṃ diṭṭhoghassa tiṇṇabhāvassa ekantikattāti ‘‘sotāpannañca pakāsetī’’ti vuttaṃ. Esa nayo sesesupi. Diṭṭhivicikicchādipaṭipattantarāyakarānaṃ pāpadhammānaṃ samucchinnattā sotāpanno…pe… appamādena samannāgato. ‘‘Sotāpatti…pe… taratī’’ti ettake vutte sakideva imassa lokassa āgamanampi gahitaṃ siyāti tannivattanatthaṃ ‘‘ārādhetvā…pe… avasesa’’nti vuttaṃ. Nanu ‘‘avasesa’’nti vuttattā sotāpattimaggena atiṇṇaṃ anavasesaṃ bhavoghavatthu gahitameva siyāti? Na, upari dvīhi maggehi taritabbānaṃ tesaṃ parato dvinnaṃ pahānavasena vuccamānattā. Apavādavisayampi pariharati – ‘‘evaṃ esā codanā attano visaye na patiṭṭhātī’’ti. Anādikālabhāvattā kāmasaññāya kāmoghataraṇaṃ mahatā eva vīriyena sādhetabbanti āha ‘‘vīriyenā’’ti. Tatiyaṃ maggaṃ ārādhetvā. Kāmoghassa vatthu kāmoghavatthu, kāmaguṇehi saddhiṃ sabbo kāmabhavo. Kāmoghasaññitanti kāmoghasaṅkhātaṃ. Kāmanaṭṭhena kāmo ca so dukkho cāti kāmadukkhaṃ. Assādanaṭṭhena kāmo eva saññāti kāmasaññā, sabbaso samucchinnattā vigatā kāmasaññā etissāti vigatakāmasaññā[Pg.325]. Sabbesaṃ rāgādimalānaṃ mūlabhūtattā sattasantānassa visesato malīnasabhāvāpādanato paramaṃ ukkaṃsagataṃ malanti paramamalaṃ, avijjā. Tenāha bhagavā – ‘‘avijjāparamaṃ mala’’nti (dha. pa. 243).

“Etāya”应与偈颂中的“iminā padena”相连接。亲近善人、听闻正法、如理作意、法随法行——信根是证得此等入流道支的近因，故说“信根是入流支的立足处”。经中亦说：“生起信心而前往，前往时恭敬承事，承事时专心倾听，倾耳听后听闻佛法”等（《中部》2.183, 432）。“以此渡越见暴流”，故为“渡见暴流”(diṭṭhoghataraṇaṃ)，即见暴流的渡越。此处虽说“渡暴流”(tarati oghaṃ)，但因见暴流的渡越是决定的，故使用近未来时态如现在时态般叙述，说“亦开显了入流者”是恰当的。此理亦适用于其余部分。因已断除见、疑等障碍行道的恶法，故入流者……具足不放逸。若仅说“入流……渡流”，或可理解为仍会一度来此世间，为遣除此义，故说“证得……无余”。然则，难道因为说了“无余”(avasesa)，不就意味着连同入流道尚未渡过的、无余的有暴流事(bhavoghavatthu)也一并被含摄了吗？并非如此，因为彼等有待于以上二道渡越，这是就其后二者的断除而言的。亦遣除了责难的所缘——“如是责难于其自境不能成立”。由于欲想(kāmasaññā)是无始以来就有的，渡越欲暴流需以大精进方能成办，故说“以精进”。即证得第三道。欲暴流事(kāmoghavatthu)，即一切欲有，连同诸欲乐。“名为欲暴流者”(Kāmoghasaññitaṃ)即称作欲暴流者。以欲求为义，是欲亦是苦，故为“欲苦”(kāmadukkhaṃ)。以味为义，欲即是想，故为“欲想”(kāmasaññā)；于此，欲想已离，故为“离欲想者”(vigatakāmasaññā)。由于是一切贪等垢秽的根本，且特别能导致有情相续染污，故无明是至上的垢秽(paramamalaṃ)。因此世尊(bhagavā)说：“无明是最上垢”(avijjāparamaṃ malaṃ)（《法句经》243）。

Paññāpadaṃ gahetvāti yathāvuttaṃ paññāpadaṃ hadaye ṭhapetvā. Tappasaṅgena attano paṭibhānena sabbehi viya uggahitaniyāmena. Sabbatthevāti pañcasupi ṭhānesu. Atthayuttipucchāti paññādiatthasamadhigamassa yuttiyā kāraṇassa pucchā. Tenāha ‘‘ayaṃ hī’’tiādi. Paññādiatthaṃ ñatvāti paññādhana-kitti-mitta-abhisamparāyasaṅkhātaṃ atthaṃ sarūpato saccapaṭivedhanipphādanena ñāṇena jānitvā. Nanu esa lokuttaraṃ sotāpattimaggaphalapaññaṃ tadadhigamūpāyaṃ lokiyapaññañca abhibhavitvā ṭhito, so kasmā tattha atthayuttiṃ pucchatīti? Saccametaṃ, upari pana samādhissa yuttiṃ pucchitukāmo paññāya seṭṭhabhāvato, tassa ca ekadeseneva adhigatattā tameva ādiṃ katvā pucchati. ‘‘Kāya yuttiyā’’tiādi atthavaṇṇanaṃ atidissati ‘‘esa nayo dhanādīsū’’ti. Tatthāpi atthayuttipucchābhāvo pana ‘‘sabbatthevā’’ti iminā vibhāvitoti.

“执持慧句”(Paññāpadaṃ gahetvā)即如所说将慧句置于心中。依此关联，以自身辩才，如为一切人所受持之理。“于一切处”(Sabbattheva)即于五处。“义理之问”(Atthayuttipucchā)即询问通达慧等义之理(yutti)与因(kāraṇa)。故说“此实”(ayaṃ hi)等。“了知慧等义”(Paññādiatthaṃ ñatvā)即以成就了证悟真理的智慧，从自性上认知了名为慧财、名誉、善友、后世的意义。然则，此人不是已超克世间慧——即证得出世间之入流道果慧的方便——而安住的吗？他为何还要于此询问义理呢？此言真实，但他欲进而询问定之理，因慧最为殊胜，且他仅证得其一部分，故以此为始而问。“以何理”(Kāya yuttiyā)等的释义，由“此理亦通于财等”一语所超指。而于彼处虽无义理之问，然此已由“于一切处”(sabbattheva)一语所阐明。

Saddhāsussūsāappamādauṭṭhānasaṅkhātehi catūhi kāraṇehi. Kāyasucaritādibhedena ājīvaṭṭhamakasīlabhūtena. Samathavipassanābhūtena nippariyāyena bodhipakkhiye eva gaṇhanto ‘‘aparabhāge’’ti āha. Pariyāyabodhipakkhiyā pana visesato vuṭṭhānagāminivipassanākālepi labbhanti. Pubbabhāgeti vā taruṇavipassanākālaṃ. Tato pubbasādhanañca sandhāya ‘‘aparabhāge’’ti punāha, tato paranti attho. Dhammanti paṭipattidhammaṃ. Na saddhāmattakeneva paññaṃ labhatīti yojanā. Yadi evaṃ kasmā ‘‘saddahāno’’ti vuttanti āha ‘‘yasmā panā’’tiādi. Kiṃ vuttaṃ hotītiādinā vuttameva atthaṃ vivarati. Na kevalaṃ sussūsāmattena paññāpaṭilābho, atha kho appamādena paññaṃ labhatīti dassetuṃ pāḷiyaṃ ‘‘appamatto vicakkhaṇo’’ti vuttanti tadatthaṃ dassento ‘‘eva’’ntiādimāha.

由信、乐闻、不放逸、精勤此四种原因。以身妙行等为差别，以正命为第八支的戒。以止(samatha)观(vipassanā)为基础，无方便地，仅取菩提分法，故说“于后分”。而有方便的菩提分法，尤其亦可在达于出起之观(vuṭṭhānagāminī-vipassanā)时获得。或“于前分”是指初修观(taruṇavipassanā)之时。又因关联到此前的准备，故再说“于后分”，意即“此后”。“法”(Dhammaṃ)即行道法。应连接为“非仅以信即能得慧”。若尔，为何说“有信者”(saddahāno)？答曰“因为……”等。以“此是何义”等句，阐明前文已说之义。为显示非仅以乐闻即能得慧，而是由不放逸而得慧，圣典中说“不放逸的明辨者”(appamatto vicakkhaṇo)，为显示此义，故说“如是”(evaṃ)等。

Idāni saddhādīnaṃ paññāpaṭilābhassa taṃtaṃvisesapaccayāni nīharitvā dassetuṃ ‘‘eva’’nti vuttaṃ. Sussūsāyāti sotukāmatāya. Sā atthato [Pg.326] upasaṅkamanādi. Paññādhigamūpāyanti pariyattidhammamāha. Tenāha ‘‘suṇātī’’ti. Gahitaṃ na pamussati, satiavippavāsalakkhaṇo hi appamādoti. Na kevalaṃ yāthāvato gahaṇakosallameva vicakkhaṇatā, atha kho yāthāvato paññāsampavedhanañcāti āha ‘‘vitthārikaṃ karotī’’ti. Idāni paññāpaṭilābhahetuṃ matthakaṃ pāpetvā dassetuṃ ‘‘sussūsāya vā’’tiādi vuttaṃ. Atthamupaparikkhatīti sutakatānaṃ dhammānaṃ pāḷiatthūpaparikkhāpubbakaṃ rūpārūpavibhāgaṃ paramatthaṃ salakkhaṇato sāmaññalakkhaṇato ca upaparikkhati vīmaṃsati. Anupubbenāti evaṃ ñātapariññaṃ patvā tīraṇapariññāya tato anukkamena tīraṇapariññaṃ pahānapariññañca matthakaṃ pāpento maggappaṭipāṭiyā paramatthasaccabhūtaṃ nibbānaṃ sacchikaroti.

今为揭示信等（诸法）获得智慧的各种特殊条件，故说“如是”。“Sussūsāya”即乐闻，其义为亲近等。“通达智慧之方便”是指教法，故说“听闻”。领受而不忘失，因不放逸以正念不失为相。明察不仅是如实把握的善巧，亦是如实通达智慧，故说“广演”。今为令获得智慧之因达到顶点而开示，故说“由乐闻”等。“审察其义”，即对所闻之法，先审察其巴利（圣典）与义理，后从色与非色的分别，从自相与共相两方面，审察、思择其胜义。“次第”，即如此达到知遍知后，通过审察遍知，再依次令审察遍知与断遍知达到顶点，依循道的次第，证悟作为胜义谛的涅槃。

Imāni saddhādīni cattāri kāraṇāni matthakaṃ pāpetvā dassento āha ‘‘desakālādīni ahāpetvā’’ti. Yasmiṃ dese yasmiṃ kāle ye ca sahāyake nissāya yaṃ kiccaṃ tiretabbaṃ, tāni desakālādīni anatikkamitvā attano abhivuḍḍhiṃ icchantena ‘‘ayaṃ nāma deso, yatthāhaṃ etarahi vasāmi, ayaṃ kālo, ime mittā, ime amittā, ime āyavayā, ahañca ediso jāti-kula-padesa-balabhoga-parivārādīhi, taṃ kiccaṃ idāni āraddhabbaṃ, idāni nāraddhabba’’nti sabbaṃ upaparikkhitvā paṭipajjitabbaṃ. Evaṃ paṭipajjanto hi lokiyassa dhanassa paṭirūpādhigamūpāyaṃ karoti nāma. Lokuttarassa pana sīlavisodhanādivasena veditabbaṃ. Vahitabbabhāvena dhuro viyāti dhuro, bhāro. Idha pana dhurasampaggaho uttarapadalopena dhuro, vīriyaṃ. So sātisayo etassa atthīti dhuravā. ‘‘Uṭṭhātā’’ti padena kāyikavīriyassa vakkhamānattā ‘‘cetasikavīriyavasenā’’ti visesitaṃ. Anikkhittadhuro dhorayhabhāvato. Tiṇā bhiyyo na maññatīti tiṇaṃ viya paribhavanto atibhuyya vattatīti attho. Ādinā nayenāti ettha ādi-saddena –

此信等四种因缘，能令达到顶峰，故说“不舍弃时处等”。于哪个地方、哪个时间、依靠哪些同伴，应该做什么事情，这些时处等，想要自身进步的人，不应超越，应当审思：“这里是我现在居住的地方，这是适宜的时间，这些是朋友，这些是敌人，这些是收支，而我则是具有这样的种姓、家族、地方、力量、财富、眷属等等，这件事现在应该开始，这件事现在不应该开始。”像这样审思之后，应当如理行事。像这样行事的人，可以说是获得世间财富的适当途径。至于出世间法，则应以戒清净等来理解。因其可被承载，故称“dhuro”，即是负担（bhāro）的意思。此处，“dhuro”（精进）是复合词“dhurasampaggaho”（承担重担）的省略形式，意为精进（vīriyaṃ）。具有此殊胜（精进）者，故称“dhuravā”。因为“Uṭṭhātā”一词将要说明身体的精进，故此处特别指明是“心精进”。不放下重担，是因其能荷负重任。“Tiṇā bhiyyo na maññati”意为视之不如草芥，即轻视如草，超越而行之义。“Ādinā nayenāti”（由是等理趣）中的“ādi”一词——

‘‘Karaṃ purisakiccāni, so sukhā na vihāyati;

(Dī. ni. 3.253);

‘‘Na divā soppasīlena, rattimuṭṭhānadessinā;

Niccaṃ mattena soṇḍena, sakkā āvasituṃ ghara’’nti ca. (dī. ni. 3.253);

–

勤修事务者，安乐不离身；白日喜睡眠，夜晚厌起身，恒常耽醉酒，不能安其家。

Evamādīnaṃ [Pg.327] saṅgaho. Asithilaparakkamo analasabhāvato. Ekamūsikāyāti ekāya matamūsikāya. Nacirassevāti catumāsabbhantareyeva. Catusatasahassasaṅkhaṃ cūḷantevāsī viyāti kākaṇikaḍḍhakahāpaṇa-soḷasa-kahāpaṇa-catuvīsati-kahāpaṇa-sataharaṇakkamena dve satasahassāni, cūḷakamahāseṭṭhino dhītulābhavasena dve satasahassānīti evaṃ catusatasahassasaṅkhaṃ dhanaṃ ekamūlena yathā cūḷantevāsī vindi, evaṃ aññopi patirūpakārī dhuravā uṭṭhātā vindate dhanaṃ. Ayañca attho cūḷakaseṭṭhijātakena dīpetabbo. Vuttañhetaṃ –

如是等等的摄集。不懈怠努力，因其无懈怠之性。所谓“一只老鼠”，是指一只死老鼠。所谓“不久之后”，是指四个月之内。四十万（钱）数，就像小学徒（cūḷantevāsī）那样：他依照（从小钱到）一钱、十六钱、二十四钱、一百钱的顺序，获得二十万钱，又因获得小富长者（Cūḷakaseṭṭhi）之女而获得二十万钱，如是共得四十万钱财。正如小学徒以一只（死）鼠为本钱获得财富，其他具足德行、荷负重任、勤勉奋起之人也能获得财富。此义当由《小富长者本生》（Cūḷakaseṭṭhijātaka）阐明。如是说：

‘‘Appakenapi medhāvī, pābhatena vicakkhaṇo;

Samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhama’’nti. (jā. 1.1.4);

智者、明辨者，即使以微薄的资具，也能使自己兴盛，如同吹旺微小的火。

Vattaṃ katvāti adhiṭṭhānavattaṃ katvā. ‘‘Saccavādī bhūtavādī’’ti kittiṃ pappotīti yojanā. Icchitapatthitanti yehi mittaṃ icchati, tehi itaraṃ patthitaṃ. Mittāni ganthatīti mittabhāvaṃ ghaṭeti. Dānassa piyabhāvakaraṇato ‘‘dadaṃ piyo hotī’’ti vuttaṃ. Yaṃ dānaṃ ekantato mittabhāvāvahaṃ, taṃ dassento ‘‘duddadaṃ vā dadaṃ taṃ ganthatī’’ti āha. Dadanti ca lakkhaṇavacanametanti āha ‘‘dānamukhena vā’’tiādi.

“Vattaṃ katvā”（履行职责）是指履行决意之职责。“Saccavādī bhūtavādī”（实语者、真语者）获得好名声，应如此理解。“Icchitapatthitaṃ”（所欲所求）是指自己所期望结交为友的人，也期望与自己结交为友。“Mittāni ganthatī”（结交朋友）即是建立友谊。因为布施能令人产生亲爱之情，所以说“dadaṃ piyo hoti”（布施者得人喜爱）。为了显示能完全带来友谊的布施，故说“duddadaṃ vā dadaṃ taṃ ganthatī”（即使是难施之物，施予也能结交朋友）。为了说明“布施”是其特征之语，故说“dānamukhena vā”（或者通过布施这个途径）等等。

Āḷavakassa ajjhāsayānurūpaṃ gahaṭṭhavasena vissajjento. Saddhā etassa atthīti saddho, tassa saddhassa. Gharamesinoti gharāvāsasaṅkhātaṃ gharaṃ esantassa. Gharāvāsasannissitattā ‘‘ghara’’nti kāmaguṇā vuccantīti āha ‘‘pañca kāmaguṇe’’ti. ‘‘Ete caturo dhammā’’tiādinā gahitā anantaragāthāya vuttadhammā evāti dassento ‘‘vuttappakāraṃ sacca’’ntiādimāha. Tattha ‘‘ime kusalā, ime akusalā’’tiādinā te atthe yāthāvato dhāraṇato upadhāraṇato dhammo. Saññā cittacetasikānaṃ dhāraṇaṃ, avicchedato sandhāraṇato kusalasantānaṃ dhāretīti dhiti, vīriyaṃ. Cajati etenāti cāgo, dānaṃ. Paccayavekallato phaluppādanasamatthatāvasena santi.

应依阿拉威（Āḷavī）夜叉的意愿，以在家者的身份解答。“Saddho”（有信者）是指此人具有信心，“tassa saddhassa”（彼有信者之）是指这个有信心的人。“Gharamesino”（居家者）是指追求被称为家居生活的家（ghara）的人。由于依止家居生活，故说“家”即指五欲（kāmaguṇa），因此说“pañca kāmaguṇe”（五欲）。为说明“Ete caturo dhammā”（这四种法）等所摄持的，正是后续偈颂所说的法，故说“vuttappakāraṃ saccaṃ”（如前所述的真实）等等。其中，由于如实执持、审察“此是善，此是不善”等义，故为法。想是心与心所的执持；由于不间断地持续执持善的相续，故为“dhiti”（坚毅），即精进（vīriyaṃ）。以此而舍，故为舍（cāgo），即布施（dānaṃ）。由于助缘不缺，具有产生果报的能力，故彼等（法）存在（santi）。

Aññepīti ito yathāvuttadhammasamudāyato aññepi dhammā yadi santi, te dhamme pucchassūti. Kilese, kāyavācādike vā dametīti damo[Pg.328], paññā. Uṭṭhahati ussahati etenāti uṭṭhānaṃ, vīriyaṃ. Etthāti etissā pucchāya. Saddhinti saṅkhepato bhāvatthapadānaṃ bandhanena saha. Ekamekaṃ padanti paññādikamekekaṃ padaṃ. ‘‘Paññā imasmiṃ ṭhāne paññāti dhammoti ca āgatā’’tiādinā paññādiatthassa uddharaṇaṃ atthuddhāro. Tassa tassa atthassa ‘‘paññā pajānanā’’tiādinā (dha. sa. 16) vevacanapadānaṃ uddharaṇaṃ paduddhāro. Pajānātīti paññā, dhāretīti dhammo, dametīti damoti evaṃ padassa kathanaṃ padavaṇṇanā.

“此外”（aññepi），即从此如前所说法聚之外，若有他法，当问彼法。调伏烦恼或身语等，故为调伏（dama），即智慧（paññā）。以此而奋起、努力，故为奋起（uṭṭhāna），即精进（vīriyaṃ）。“于此”（ettha），即于此问。“Saddhiṃ”（与）是简略地说与表义词（bhāvatthapada）的结合。“一一词”（ekamekaṃ pada），即智慧等一一之词。“智慧于此处被称为智慧与法”等，是对智慧等义的提取，即义提取（atthuddhāra）。对各个义，“智慧是了知”等（《法集论》16）同义词的提取，即词提取（paduddhāra）。因了知故为智慧，因持守故为法，因调伏故为调伏，如是解说词语，即是词之释义（padavaṇṇanā）。

Ajjāti vā etarahi. Yathāvuttena pakārenāti ‘‘saddahāno arahata’’ntiādinā vuttappakārena. Saccasampaṭivedhāvagahaṇaṃ vā yathāvuttena pakārena diṭṭhasaccatāya idhalokaparalokatthaṃ yāthāvato jānanto. Evañca yakkho satthu desanānubhāvasiddhaṃ pañhaṃ pucchanena attano paṭilābhasampattiṃ vibhāvento ‘‘kathaṃsu labhate pañña’’ntiādimāhāti ācariyā. Samparāyikoti ettha ca-saddo luttaniddiṭṭho, tena ‘‘diṭṭhadhammiko cā’’ti ayamattho vutto evāti dassento ‘‘yo attho…pe… dassetī’’ti āha. Arīyati phalaṃ etasmāti attho, kāraṇaṃ. Vicakkhaṇe sapayojanatāya.

“今时”（ajja）或“当下”（etarahi）。“如所说的方式”（yathāvuttena pakārena），即如“信乐阿罗汉（法）”等所说的方式。或以如所说的方式，由现见真理而了悟、把握真理，如实了知对今生后世的利益。诸阿阇梨说，如是，夜叉通过提问一个由导师说法威力所成就的问题，来彰显自己所获得的成就，故说“如何得智慧”等。于“来世”（samparāyika）一词中，“ca”（及）字被省略，为显示其义即是“现法及（来世）”，故说“此义……将显示”。果由此而来，故为义（attha），即是因（kāraṇa）。对明察者而言，此有助益。

Tassa ñāṇassāti tassa atthassa āvibhāvanassa ñāṇassa. Guṇavisesehi ca sadisassapi aññassa abhāvato aggadakkhiṇeyyo buddho bhagavā. Tenāha –

“彼之智”（tassa ñāṇassa），即能显现彼义之智。又因于诸功德殊胜，无有其他（与彼）等同者，故佛陀、世尊为最上应供者（aggadakkhiṇeyya）。因此说：

‘‘Nayimasmiṃ loke parasmiṃ vā pana,Buddhena seṭṭhova samova vijjati;

Āhuneyyānaṃ paramāhutiṃ gato,Puññatthikānaṃ vipulaphalesina’’nti. (vi. va. 1047);

“于此世间或他方，无有胜佛或等佛者；达于应供者之最上供养处，为求福者带来广大果报者。”（《天宫事》, 1047）

Sahitapaṭipattinti paññāsaṅgāhikaṃ attano paṭipattiṃ. Sundarā bodhi subodhi, buddhassa subodhi buddhasubodhi, sā eva buddhasubodhitā. Dhammassavanatthaṃ sannipatitadevatāhi saṅghuṭṭhasādhukārasadduṭṭhānañca.

“相应行道”(sahitapaṭipatti)指与智慧相应(paññāsaṅgāhikaṃ)的自身行道。妙菩提(subodhi)即善觉；佛之善觉即佛善觉(buddhasubodhi)；此即佛善觉性(buddhasubodhitā)。以及为听闻法而集会之诸天所发出的“善哉”之声的生起。

Satapuññalakkhaṇanti satasahassakappe puññasambhārassa katattā tesaṃ puññānaṃ vasena satapuññalakkhaṇaṃ anekapuññanibbattalakkhaṇaṃ. Abhinandiyatāya sabbehi aṅgehi samupetaṃ samannāgataṃ. Katapuññabhāvaṃ byañjentīti byañjanāni[Pg.329], aṅgapaccaṅgāni. Tesaṃ paripuṇṇattā paripuṇṇabyañjanaṃ. Taṃ yakkho…pe… pūresīti gāthāpūraṇatthameva hi bhagavā tathārūpāni akāsi. Abyādhitāti arogā. ‘‘Abyathitā’’ti keci paṭhanti, sayasantāsarahitāti attho.

“百福相”(satapuññalakkhaṇa)指因于十万劫中积集福德资粮(puññasambhāra)，以彼福德之力，成就百福相，即由无量福德所生之相。因其可喜，故具足一切肢体(aṅga)。显示已作福德的状态，故为“相”(byañjanāni)，即大小诸根。因其圆满，故称“圆满相”(paripuṇṇabyañjanaṃ)。彼夜叉……（乃至）……充满，世尊实为圆满偈颂才做此等事。“无病”(abyādhita)即无疾。“无畏”(abyathitā)，有人如是读，意为远离身心之怖。

‘‘Hatthayo’’ti vattabbe ‘‘hatthako’’ti vuttaṃ. Āḷavinagaranti āḷavinagaravāsino vadati. Bhavati hi tatraṭṭhatāya taṃ-saddo yathā ‘‘gāmo āgato, mañcā ukkuṭṭhiṃ karontī’’ti. Ekakolāhalena vattamānena.

当言“象”(hatthayo)时，却说成“小象”(hatthako)。“阿拉威城”(Āḷavinagara)指阿拉威(Āḷavī)城的居民。因住于彼处而有此称谓，犹如说“村人来了”(gāmo āgato)、“床上的人在叫喊”(mañcā ukkuṭṭhiṃ karonti)。在一片喧闹声中。

Sampiṇḍitvāti sannipatitvā. Kāmaṃ sambhāro tena katoti natthi, yuddhatthaṃ pana bahuso ussāhassa katattā ‘‘yuddhamādiṃ katvā’’ti vuttaṃ. Tameva āḷavakasuttaṃ kathesi tassā eva desanāya sannipatitaparisāya sappāyattā. Tenāha ‘‘kathāpari…pe… ahosī’’ti. Catūhi vatthūhīti catūhi saṅgahavatthūhi. Parisanti attano parisaṃ. ‘‘Itarañcā’’tipi vadanti.

“聚集后”(sampiṇḍitvā)即会合(sannipatitvā)。虽无彼所作之资具(sambhāra)，然为战斗屡作努力(ussāha)，故说“以战斗为先”(yuddhamādiṃ katvā)。他宣讲了《阿拉威经》(Āḷavakasutta)，因该说法适宜于集会之众。故云“说法……（乃至）……”。“以四事”(catūhi vatthūhi)指以四摄事(catūhi saṅgahavatthūhi)。“会众”(parisaṃ)指自己的会众。“其他”(itarañca)，亦有人如是说。

Āḷavakasuttavaṇṇanā niṭṭhitā.

《阿拉威经》释义终。

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

《显扬义》，《相应部》义注

Yakkhasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

《夜叉相应释义》之《隐义显扬》终。

11. Sakkasaṃyuttaṃ

11. 帝释相应

1. Paṭhamavaggo

1. 初品

1. Suvīrasuttavaṇṇanā

1. 善勇经释义

247. Abhiyaṃsūti [Pg.330] yuddhasajjābhimukhā hutvā gacchiṃsu. Tatrāti tasmiṃ asurānaṃ abhiyāne ayaṃ dāni vuccamānā anupubbato kathā. Tettiṃsa purise gahetvāti tettiṃsa purise puññakiriyāya sahāyabhūte gahetvā. ‘‘Yāvajīvaṃ mātāpitubharo assa’’ntiādinā samādinnāni satta vatapadāni pūretvā. Adhigaṇhantaṃ abhibhavantaṃ. Puttahatāyāti hataputtāya. Sā surā na hoti, na suraṃ pivimhāti adhippāyo. Tato paṭṭhāyāti ‘‘na surā’’ti vuttakālato paṭṭhāya. ‘‘Na suranti na dibbantīti asurā’’ti keci. Heṭṭhimatale antobhūmiyaṃ āyāmato dasayojanasahassaṃ.

247. “进军”(Abhiyaṃsu)指整装面向战场前进。“那时”(Tatra)指在阿修罗进军之时，如今依次叙述此事。“带领三十三人”(Tettiṃsa purise gahetvā)指带领三十三位行福业的同伴。圆满了以“终生奉养父母”(Yāvajīvaṃ mātāpitubharo assa)等为首的七种誓愿。“征服”(Adhigaṇhantaṃ)即战胜。“丧子”(Puttahatāya)指其子被杀。其意为：彼非酒(surā)，我等未饮酒。“从那时起”(Tato paṭṭhāyā)指从说“非酒”之时起。“不天”(na suranti)、“不辉耀”(na dibbanti)，故为“阿修罗”(asurā)，有人如是说。于最下层地界内部，长一万由旬。

Uragādisahacaritāni ṭhānāni uragādīnīti āha ‘‘uragādīsu pañcasu ṭhānesū’’ti. Paṭhamālindeti paṭhame paribhaṇḍe. Pañcayojanasahassavitthāraputhubahalāhi sinerussa catūsupi passesu cattāro paribhaṇḍā. Sinerussa hi tasmiṃ tasmiṃ passe yugandharādīsu pañcasataparittadīpaparivāre mahādīpe ca labhitabbassa mahato atthassa vasena mahatthā. Kupitāvilacittāti kupitena kopena ākulacittā. Yuddhesīti yuddhesino. Sesesūti sesesu paribhaṇḍesu. Sesāti supaṇṇādayo.

龙等(uragādi)共居之处为龙等，故云“于龙等五处”(uragādīsu pañcasu ṭhānesū)。“第一阶”(Paṭhamālinde)即第一山阶(paribhaṇḍe)。须弥山(Sineru)四面各有四座山阶，宽广厚重，达五千由旬。因须弥山每一面，于持双山(Yugandhara)等五百小岛所围绕之大洲中，可得巨大利益，故为大利(mahatthā)。“嗔恚扰乱心者”(Kupitāvilacittā)即因嗔怒而心乱。“好战者”(Yuddhesī)即求战之人。“余处”(Sesesū)即其余山阶。“余者”(Sesā)即金翅鸟(supaṇṇa)等。

Vammikamakkhikāti sapakkhikaupacikā. Osakkitvāti piṭṭhibhāgena nivattitvā.

“蚁垤蜂”(Vammikamakkhikā)指有翼白蚁(sapakkhikaupacikā)。“退后”(Osakkitvā)指转过身退后。

Pamādaṃ āpādesīti sakkassa āṇāya pamādaṃ āpajji. Saṭṭhiyojanaṃ vitthārena. Suvaṇṇamahāvīthinti suvaṇṇamayabhūmijagativīthiṃ.

“令放逸”(Pamādaṃ āpādesi)指因帝释之令而陷于放逸。宽六十由旬。“黄金大道”(Suvaṇṇamahāvīthi)指黄金所成之地面街道。

Anuṭṭhahantoti uṭṭhānaṃ kāyikavīriyaṃ akaronto. Avāyamantoti vāyāmaṃ cetasikavīriyaṃ akaronto. Kiñci kiccanti kasivāṇijjādibhedaṃ aññataraṃ kiccaṃ kattabbakammaṃ. Varanti pavaraṃ. Tenāha ‘‘uttama’’nti. Tañca kho kasitabbaṭṭhānaṃ [Pg.331] adhippetanti āha ‘‘okāsa’’nti. Kammaṃ akatvāti kiñcipi jīvitahetubhūtaṃ kammaṃ akatvā. Jīvitaṭṭhānaṃ nāmāti tassa jīvitassa hetu nāma. Nibbānassa maggoti nibbānassa adhigamupāyabhūto maggo.

“不奋起者”(Anuṭṭhahanto)即不作奋起，不作身精进(kāyikavīriya)。“不努力者”(Avāyamanto)即不作努力，不作心精进(cetasikavīriya)。“任何事务”(Kiñci kiccaṃ)即农耕、贸易等任何应作之事、应作之业。“最胜”(Varaṃ)即殊胜，故云“至上”(uttama)。此意指应耕耘之处，故云“时机”(okāsa)。“不作业”(Kammaṃ akatvā)即不作任何维生之业。“生命之因”(Jīvitaṭṭhānaṃ nāma)即彼生命之因。“涅槃之道”(Nibbānassa maggo)即证得涅槃之方便之道。

Suvīrasuttavaṇṇanā niṭṭhitā.

《善勇经》释义终。

2. Susīmasuttavaṇṇanā

2. 苏西玛经释义

248. Antareti abbhantare. Evaṃnāmakanti ‘‘susīmo’’ti evaṃnāmakaṃ. Ekaṃ puttameva aññataraṃ attano puttameva.

248. “在内”(Antare)即在内部(abbhantare)。“名为此者”(Evaṃnāmakaṃ)即名为“苏西玛”(susīmo)者。“一子”(Ekaṃ puttam)即自己的某个儿子。

Susīmasuttavaṇṇanā niṭṭhitā.

《苏西玛经》释义终。

3. Dhajaggasuttavaṇṇanā

3. 旗顶经释义

249. Samupabyūḷhoti ubhinnaṃ saha eva samāgamo, bhusaṃ vā byūḷhoti attho. Bhusā panassa byūḷhatā dvinnaṃ senānaṃ samāgantvā sampiṇḍitabhāvenāti āha ‘‘sampiṇḍito rāsibhūto’’ti. Pacchimantoti rathapañjarassa paranto pacchimanto pacchimakoṭṭhāso. Rathasandhitoti rathapañjarassa kubbarena saddhiṃ sambandhanaṭṭhānato. Tadeva pamāṇanti tadeva ‘‘diyaḍḍhayojanasatāyāmo’’ti vuttappamāṇameva. Diguṇaṃ katvāti ‘‘pacchimanto satayojano’’tiādinā diguṇaṃ katvā. Candamaṇḍalasūriyamaṇḍalakiṅkiṇikajālādibhedassa sesālaṅkārassa. Passantānaṃ devānaṃ. Rājā noti amhākaṃ rājā devaseṭṭho. Dutiyaṃ āsanaṃ labhatīti sakke nisinne tassa anantaraṃ dutiyaṃ āsanaṃ labhati. Tasmā devaseṭṭhatāya sakko viya gāravaṭṭhāniyo, yato sakko ‘‘tassa dhajaggaṃ ullokeyyāthā’’ti āha. Esa nayo sesesupi. Asurehi parājitoti asurehi parājayaṃ āpādito. Rajadhajaṃ disvāti parasenāya upagacchantiyā uṭṭhitarajamattampi disvā ṭhitopi taṃ rajadhajaṃ disvā bhīrubhāvena palāyanadhammo.

249. “集结”(Samupabyūḷho)指两军会合，或意为极密集。其所以极密集，是因两军相遇而聚合，故云“聚合”(sampiṇḍito)、“成堆”(rāsibhūto)。“后端”(Pacchimanto)指车阵(rathapañjara)的末端，即最后部分。“车接合处”(Rathasandhito)指车阵与车辕(kubbara)相连接之处。其尺寸即前述“长一百五十由旬”之量。加倍，如“后端一百由旬”等，即是加倍。其余如月轮、日轮、铃网等种种庄严。诸天所见。“我王”(Rājā no)即“我等之王，天中之最胜者”。“得第二座”指帝释就座后，彼紧随其后得第二座。因此，以其为天中之最胜者，故如帝释般应受恭敬，帝释亦曾言：“汝等应仰望其旗顶。”此理亦通于其余诸天。“为阿修罗所败”即被阿修罗击败。“见尘旗”指敌军逼近，仅见扬尘，见此尘旗，亦因胆怯而欲逃。

Yassa [Pg.332] dhajaggaparittassa. Ānubhāvo vattati asammukhībhūtāhipi devatāhi sirasā sampaṭicchitabbato. Corabhayādīhīti ādi-saddena rogabhayādīnañceva vaṭṭadukkhassa ca saṅgaho daṭṭhabbo vidhinā bhāvite parittassa atthe upacārajjhānādīnampi ijjhanato.

此《旗顶护咒》(Dhajaggaparitta)之威力，纵于未现前之天神亦能生效，因彼等亦顶礼接受。“盗贼怖畏等”(Corabhayādīhi)中之“等”字，当知包含疾病怖畏等及轮回之苦。因如法修习护咒之义，近行定等亦能成就。

Dīghavāpīnāmake gāme cetiyaṃ dīghavāpicetiyaṃ. Muddhavedikā nāma hammiyaṃ parikkhipitvā katavedikā. Buddhagataṃ satiṃ upaṭṭhapetvā parittarakkhaguttiṃ āha. Parittassa ānubhāvena dve iṭṭhakā…pe… aṭṭhaṃsu. Tathā hi tasmiṃ nisseṇiyaṃ ṭhite…pe… aṭṭhaṃsūti.

名为长池(Dīghavāpī)村之塔，即长池塔。名为“顶围”(Muddhavedikā)者，是围绕楼阁所建之平台。建立佛随念后，为作保护守护而说护咒(paritta)。以护咒威力，二砖……（乃至）……立住。同样，当梯置于彼处……（乃至）……立住。

Dhajaggasuttavaṇṇanā niṭṭhitā.

《旗顶经》释义终。

4. Vepacittisuttavaṇṇanā

4. 韦巴吉帝经释义

250. ‘‘Mahānubhāvatāya asurānaṃ cittavepanena vepacittī’’ti vadanti. Isīhi pana abhayaṃ yācite ‘‘bhayameva dadāmī’’ti vatvā tehi ‘‘akkhayaṃ hotu te bhaya’’nti abhisapavasena vuttakālato paṭṭhāya vepanacittatāya ‘‘vepacittī’’ti vuccati, yaṃ lokiyā ‘‘pulomo’’ti ca vadanti. Nipātapadānipi kānici atthavisesajotakāni hontīti āha ‘‘nipātamatta’’nti hetuatthādīnamettha asambhavato. Tanti sakkaṃ devānamindaṃ. Kaṇṭhe pañcamehīti kaṇṭhabandhanapañcamehi, vibhattialopena niddeso. Cittenevāti ‘‘imaṃ bandhāmi, ayaṃ bajjhatū’’ti uppannacitteneva. Bajjhati baddho hoti, ayaṃ devānubhāvo. Muccatīti etthāpi eseva nayo. Dasahīti ‘‘corosī’’tiādinā idha vuttehi dasahi. Tenāha ‘‘imehī’’ti. Nibbattitvā cirakālataṃ upādāya khuṃsanavasena vadati ‘‘jarasakkā’’ti. Na taṃ akkosaṃ manasi karoti dīgharattaṃ khantisoraccesu niruḷhaajjhāsayattā. Mahāpaṭiggahaṇanti mahantaṃ upasamabyañjanaṃ. Assāti vepacittassa.

250. 他们说：“因其大威力能令诸阿修罗心生颤抖，故名韦巴吉帝(Vepacitti)。”然而，当诸仙人向他祈求无畏时，他却说：“我只给予怖畏。”于是仙人们以诅咒的方式说：“愿你的怖畏永不穷尽。”自那时起，因其心颤抖之故，他被称为“韦巴吉帝”，世人亦称其为“普罗摩(Pulomo)”。某些虚词也能彰显特殊含义，故说“仅是虚词”，因为在此处没有“因”等义。“彼”指天帝释(Sakka)。“以第五”即以第五种颈缚，这是省略格尾的表述。“仅以心”即以“我要束缚此人，愿他被缚”这样生起的心。“被缚”即被绑住，这是天神之威力。“得解脱”于此亦同理。“以十”即以此处所说的“你是盗贼”等十种（辱骂）。因此说“以此等”。因为（帝释）已存在很久，（韦巴吉帝）以嘲弄的方式说“老帝释”。他长久以来意向已安住于忍耐与柔和，故不将那辱骂放在心上。“大接受”即广大的寂静之相。“他的”即韦巴吉帝的。

Paṭisaṃyujeti paṭisattu hutvā saṃyuddhaṃ kareyya. Tenāha ‘‘paṭipphareyyā’’ti. Upasamaṃ…pe… maññe upasameneva paccatthikassa nāyakabhūtassa kodhassa [Pg.333] paṭisedhanato. Tādise hi kodho paṭikiriyaṃ alabhanto anupādāno viya jātavedo vūpasammati. Yadā-saddo hetuattho, na kālatthoti āha ‘‘yasmā taṃ maññatī’’ti. Tāvadeva dve gāvo yujjhanteti tasmiṃyeva khaṇe dvīsu goṇesu yujjhantesu.

“反击”即成为敌人而战斗。因此说“应反击”。“寂静……乃至……我想”，因为正是通过寂静，才能阻止作为敌对者之首的愤怒。确实，那样的愤怒得不到回应，就像无燃料的火一样平息。“yadā”一词是“因”义，非“时”义，因此说“因为他那样想”。“就在两头牛搏斗时”即就在那一刹那，在两头公牛搏斗时。

Khantito uttaritaro añño attho na vijjati anantareva assa virodhaṃ anatthaṃ paṭibāhitvā diṭṭhadhammikassa ceva samparāyikassa ca saṃvidhānato. Taṃ khantiṃ paramaṃ āhu seṭṭhabalaṃ virodhapaccayaṃ abhibhuyya pavattanato. Bālayogato bālo, tassa balaṃ bālabalaṃ, aññāṇanti āha ‘‘bālabalaṃ nāma aññāṇabala’’nti. Taṃ yassa balanti taṃ aññāṇabalaṃ yassa puggalassa balaṃ, abalameva taṃ paññābalena viddhaṃsetabbato. Paṭivattā na vijjatīti dhammaṭṭhaṃ paṭippharitvā abhibhavitvā pavattā natthi. Paṭivacanamattaṃ pana koci vadeyyāpi, taṃ akāraṇanti dassento ‘‘paṭippharitvā vā’’tiādimāha. Bālabalanti ‘‘paṭippharitvā’’ti vacanassa kāraṇavacanaṃ. Tasseva puggalassa paṭikujjhanakassa. Nānattāvitakkanato ubhinnaṃ atthaṃ. Tikicchantanti anatthapaṭibāhanamukhena paṇḍitakiccakaraṇena paṭisedhentaṃ. ‘‘Bālo aya’’nti evaṃ paññapetuṃ hetuphalānaṃ anavabodhato catusaccadhamme achekāti.

没有比忍耐更高的利益了，因为它能立即遮止此人的对立与无益，并为现世与来世带来成就。他们称那忍耐为最上、最胜之力，因为它能征服对立之因而起作用。因与愚者相应故为愚者，其力为愚力，即无知。故说：“所谓愚力，即无知力。”那无知力是某个人的力，那实为无力，因其当为智慧力所摧毁。“无反击者”即住于法者，没有反击、征服而行之事。然而，有人或许会说出反驳之语，为显示那（反驳）是无理由的，故说“或反击后”等。“愚力”是“反击后”这句话的原因说明，即指那个会发怒的人。因有种种思惟，故对双方（皆有）利益。“疗愈”即以遮止无益为方法，通过做智者之事来阻止（他）。为了说明“此人是愚者”，（是说他）因不解因果，于四圣谛法不善巧。

Vepacittisuttavaṇṇanā niṭṭhitā.

韦巴吉帝经释义终。

5. Subhāsitajayasuttavaṇṇanā

5. 善说胜经释义

251. ‘‘Chekatāyā’’ti vatvā tassa vattuṃ chekabhāvaṃ dassetuṃ ‘‘evaṃ kirassā’’tiādimāha. Gāhanti laddhiṃ. Mocetvāti yassa puna ‘‘coro’’ti uttari vattuṃ na sakkoti, evaṃ vimocetvāti paṭhamaṃ vattuṃ na sakkā. Garūti bhāriyaṃ, dukkaranti attho. Pacchāti ‘‘parassā’’ti vutto so kiñci paṭhamaṃ vadanto attano adhippāyaṃ pavedeti nāma, taṃ yathāsatti viditamano tassa uttari vattuṃ sakkoti. Tenāha ‘‘parassa vacanaṃ anugantvā pana pacchā sukhaṃ vattu’’nti. Api ca asurindena ‘‘hotu, devānaminda, subhāsitena jayo’’ti paṭhamaṃ vuttaṃ, viseso ca pubbaṃ upanentaṃ anuvattati. Vacasi kusalo sakko devarājā taṃ visesaṃ teneva pubbaṃ upanayāpento upalāpanavasena ‘‘tumhe [Pg.334] khvetthā’’tiādimāha. Pubbadevāti sakkapamukhāya devaparisāya loke pubbeva uppannattā ‘‘pubbadevā’’ti pasaṃsavacanaṃ. Vepacittiṃ sandhāya ‘‘tumhe’’ti ‘‘pubbadevā’’ti ca vuttattā ‘‘tumhākaṃ tāva paveṇiāgataṃ bhaṇathā’’ti vuttaṃ. Gāravaṭṭhāniyattā vepacittino bahuvacanapayogo. Daṇḍena avacāro avacaraṇaṃ daṇḍāvacaro, natthi ettha vutto daṇḍāvacaroti adaṇḍāvacarā, sakkena vuttā gāthāyo.

251. 说了“因善巧”后，为了显示说者的善巧，而说“确实如此”等。“执取”即执取见解。“解脱后”即（辩论）到让对方无法再进一步说“是盗贼”的程度，这样解脱后，（对方）就无法说出最初的话了。“重”即沉重，意为困难。“之后”即被称为“他人”者，若先说出什么，表明自己的意图，那么（对方）就能尽力了解其心意，并能进一步对其说话。因此说：“然而，随顺他人之语后，再说就容易了。”此外，阿修罗王先说：“天帝，愿以善说而得胜。”而特别之处在于，（帝释）随顺了先行提出者。言辞善巧的天帝释，为了让他（阿修罗王）先行提出那特别之处，以安抚的方式说“你们在此”等。“昔日天”即以帝释为首的天众，因在世间先出现，故“昔日天”是赞美之词。因为是针对韦巴吉帝说“你们”和“昔日天”，所以才说“你们先说你们世代相传的（话）吧”。因韦巴吉帝处于应受尊敬的地位，故使用复数。“以杖行”即以杖而行，是为杖行。此处未说杖行，故为“无杖行”，（此）是帝释所说的偈颂。

Subhāsitajayasuttavaṇṇanā niṭṭhitā.

善说胜经释义终。

6. Kulāvakasuttavaṇṇanā

6. 鸟巢经释义

252. Rathasaddoti rathālaṅkārabhūtānaṃ kiṅkiṇikajālādīnaṃ saddo. Tathā dhajasaddo. Ājānīyasaddoti ājānīyānaṃ hasitasaddo ca. Karuṇāsamāvajjitahadayoti pāṇānaṃ anuparodhena paṇāmitacitto. Īsāmukhenāti rathakapparamukhena. Puññapaccayanibbattoti uḷāraṃ suvipulaṃ puññaṃ paccayaṃ katvā nibbatto. Na sajjati katthaci appaṭighaṭṭanena gacchanto. Simbalivanenāti simbalivanamajjhena. Vibhaggaṃ nimmathitanti ito cito vibhaggañceva niravasesato mathitañca hoti.

252. “车声”即作为车饰的铃网等之声。“旗声”亦然。“良马声”即良马的嘶鸣声。“心转向悲悯”即因不恼害有情而心意柔顺。“以辕端”即以车架前端。“由福德缘而生”即以广大、极广阔的福德为缘而生。“不著于任何处”即行走时无所碰撞。“经由木棉林”即经由木棉林中央。“摧毁、碾碎”即处处被摧毁且被彻底碾碎。

Kulāvakasuttavaṇṇanā niṭṭhitā.

鸟巢经释义终。

7. Nadubbhiyasuttavaṇṇanā

7. 不应谋害经释义

253. Supaccatthikoti suṭṭhu ativiya paccatthiko paṭisattu. Gahitosīti devapāsena bandhitvā gahito asi. Baddhova ahosi sakkassa puññānubhāvena. Cetiyarājā kira imasmiṃ kappe tato pubbe kenaci avuttapubbaṃ kharamusāvādaṃ abhāsi, tāvadeva virajjhitvā mahāpathaviyā vivare dine nipatitvā avīciaggijālānamindanamahosi. Taṃ sandhāya vuttaṃ ‘‘cetiyarañño pāpaṃ sandhāyā’’ti. Mahāpāpānīti mahantāni garutarāni pāpāni. Tathā hi vepacittino sapathakaraṇe nidassanabhāvena etāni aṭṭhakathāyaṃ āgatānīti.

253. “极敌对者”即极度、非常敌对的仇敌。“你被抓住了”即你已被天索缚住抓获。因帝释(Sakka)的福德威力，他确实被缚。据说支提王(Cetiyarājā)在此劫之前，说了从未有人说过的粗暴妄语，话音刚落，他就堕落了，掉入张开的大地裂缝中，成为无间地狱(Avīci)火焰的燃料。针对此事而说“忆念支提王之恶”。“大恶”即巨大、极重之恶。确实如此，在韦巴吉帝发誓时，这些（恶业）作为例子出现在义注中。

Nadubbhiyasuttavaṇṇanā niṭṭhitā.

不应谋害经释义终。

8. Verocanaasurindasuttavaṇṇanā

8. 毗卢遮那阿修罗王经释义

254. Dvārapālarūpakāni [Pg.335] viyāti dvārapālākārena katapaṭimāyo viya. Vāyametheva, na antarā saṃkocaṃ āpajjeyyāti adhippāyo. Nipphannasobhanesūti nipphannabhāvena sundaresu. Sabbe hi anipphannā atthā na sobhanti. Kiccajātāti vippakatabhāvena sañjātakiccā. Akiccajātoti asañjātakicco kiccarahito nāma natthi gamanaṭṭhitasayananisajjādivasena uppajjanakadukkhavinodanabhāvato. Saṃyogaparamātveva sambhogāti imesaṃ sattānaṃ saṃbhuñjitabbavatthūni nāma pakatiyā virodhasīlānipi asaṃyogena vā asundarānipi, tāni abhisaṅkharaṇapacanasaṃyojanaparamāni veditabbāni tathā sati sambhogārahabhāvūpagamanato. Tenāha ‘‘pārivāsikaodanādīnī’’tiādi. Uṇhāpetvā paribhuñjitabbayutte paribhajjitvāti adhippāyo.

254. “如门卫像”是指像门卫那样制作的雕像。意思是说，应当努力，不要中途退缩。“于成就而庄严者”是指因成就而显得美好。一切未成就的事物都不会显得庄严。“有事生”是指由于尚未完成而产生事务。“无事生”是指没有事务的人是不存在的，因为根据行、住、坐、卧等姿势，会产生需要消除的苦。“受用以结合为究竟”，是指这些众生所受用的物品，即使它们在本质上是矛盾的或者不美的，也应该被理解为经过了究竟的制作、烹饪和结合，从而变得适合受用。因此说“如招待客人的米饭等”。“应加热后享用”的意思是应该烹调后享用。

Verocanaasurindasuttavaṇṇanā niṭṭhitā.

《毗卢遮那阿修罗王经》释义终。

9. Araññāyatanaisisuttavaṇṇanā

9. 林野仙人经释义

255. Jāmātikā vuccati dhītupati, sasuro bhariyāya pitā, tasmā ime antaravattino dve janā sakkavepacittino sujāya vasena jāmātikasasurā. ‘‘Ciradikkhitāna’’nti dikkhitvā pabbajitvā cirakālānaṃ vatasamādānavasena ito bāhirakānaṃ pabbajitānanti āha ‘‘cirasamādinnavatāna’’nti. Ito paṭikkamāti ito yathāṭhitaṭṭhānato apehi apakkama. Na paṭikkūlasaññino guṇe gāravayogato. Devā hi yebhuyyena ‘‘mayaṃ pubbe guṇavante payirupāsitvā tesaṃ ovāde ṭhatvā puññāni upacinitvā idhūpapannā’’ti guṇavantesu ādarabhāvaṃ upaṭṭhapenti.

255. “女婿”(jāmātika)是指女儿的丈夫，“岳父”(sasura)是妻子的父亲，因此这两人因帝释天(Sakka)与韦巴吉帝(Vepacitti)之女苏阇(Sujā)的关系而成为翁婿。“久受持者”(ciradikkhitānaṃ)是指受戒出家后长期持戒，从持戒誓愿的角度来说，是指那些外道出家者，所以说“久受持戒律者”(cirasamādinnavatānaṃ)。“从此处退去”即从现在所处的位置离开。“非厌恶想”是因尊重功德。诸天通常这样想：“我们过去亲近有德者，遵循他们的教导，积累福德，因此才转生到这里”，所以对有德者生起敬意。

Araññāyatanaisisuttavaṇṇanā niṭṭhitā.

《林野仙人经》释义终。

10. Samuddakasuttavaṇṇanā

10. 海喻经释义

256. Cakkavāḷamahāsamuddapiṭṭhiyanti [Pg.336] cakkavāḷapabbatapādasamantā mahāsamuddatīrapiṭṭhiyaṃ. Yatheva sinerusamīpe mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, evaṃ yebhuyyena cakkavāḷapādasamīpepi. Tenāha ‘‘rajatapaṭṭavaṇṇe vālukapuline’’ti. Vuttappakārāsūti anantarasutte vuttappakārāsu. Assamapadenāti assamapadavemajjhena. Evaṃ cintayiṃsūti ‘‘yaṃ nūna maya’’ntiādinā yathā pāḷiyaṃ āgataṃ, evaṃ mantayiṃsu.

256. “于轮围山大海之滨”是指轮围山山脚周围的大海海岸。就像靠近须弥山的大海次第低、次第倾、次第斜，轮围山山脚附近的大海也大都如此。因此说“于银板色之沙滩”。“如所说种类”是指在紧邻的经中所说的种类。“于修行处所”是指在修行处所的中央。他们如此思忖，并如经文所载“我们何不……”等语般商议。

Icchitakaroti yadicchitakaraṇaṃ. Duṭṭhānanti durāsayānaṃ. Te pana duṭṭhajjhāsayā viruddhā hontīti āha ‘‘duṭṭhānaṃ viruddhāna’’nti. Pavuttanti bījaṃ sandhāya vapitaṃ. Tenāha ‘‘khette patiṭṭhāpita’’nti.

“随欲作者”即随心所欲的行为。“于恶人”是指于心怀恶意的人。因为那些心怀恶意的人彼此敌对，所以说“于恶人、于敌对者”。“已播下”是指种子已播种而言。因此说“已安置于田中”。

Sāyamāsabhattanti sāyaṃ asitabbabhojanaṃ. Yathāvāraṃ bhakkhitametaṃ devānaṃ viya sukhumaṃ guruvāsañca na hotīti ‘‘bhatta’’nti vuttaṃ. Gelaññajātanti sañjātagelaññaṃ. Vepatīti kampati pavedhati.

“晡时食”是指傍晚应吃的食物。像天人一样按时食用，食物精细而且不滞重，所以称为“食”。“生病”是指疾病已经产生。“颤动”是指身体颤抖、摇动。

Samuddakasuttavaṇṇanā niṭṭhitā.

《海喻经》释义终。

Paṭhamavaggavaṇṇanā niṭṭhitā.

第一品释义终。

2. Dutiyavaggo

2. 第二品

1. Vatapadasuttavaṇṇanā

1. 戒行经释义

257. Samādātabbato vatāni, aññamaññaṃ asaṅkarasabhāvena pabbajitabbato padāni, tato eva asaṃkiṇṇabhāgāti katvā ‘‘vatakoṭṭhāsānī’’ti vuttaṃ. Samattānīti puññavisesatāya pujjabhavaphalanibbattanena kittisaññānena ca samaṃ attāni samattāni. Paripuṇṇānīti akhaṇḍādibhāvena sabbaso puṇṇāni. Samādinnānīti tattha sakkaccakāritāya sammā ādinnāni. Mātulānīti pitubhaginī, na yā kāci mātulassa bhariyā kulajeṭṭhakānaṃ adhippetattā, bhariyāpi vā mātulasambandhato gahetabbā, tathā sati mahāpitubhariyādīnampi saṅgaho daṭṭhabbo.

257. 因应受持，故为“戒”(vatāni)；因互不混杂之性而应行，故为“行”(padāni)；因此，因其为不混杂的部分，故被称为“戒行部分”(vatakoṭṭhāsāni)。“已完成的”(samattāni)是指因为殊胜的福德，能够产生值得尊敬的果报，以及伴随着好的名声而完成。“圆满的”(paripuṇṇāni)是指没有残缺等情况，完全圆满。“已受持的”(samādinnāni)是指因于彼处恭敬而行，故为正确地受持。“姑母”(mātulānī)是指父亲的姐妹，不是指任何舅父的妻子，因为主要是指家族中的长辈；或者也可以因与舅父的关系而包含其妻子，这样的话，应当知道也包括了伯父、叔父的妻子等。

Ādi-saddena [Pg.337] jeṭṭhabhaginīnaṃ saṅgaho. Apacitikārakoti tesaṃ paccuṭṭhānakaro. Yo koci dadantopi sāpekkho deti, so muttacāgo na hoti, ayaṃ pana na evanti ‘‘muttacāgo hotī’’ti vuttaṃ. Vissaṭṭhacāgoti nirapekkhapariccāgoti attho. Yathā pāṇātipātabahulo ‘‘lohitapāṇī’’ti vuccati, tathā dānabahulo ‘‘payatapāṇī’’ti vuttoti āha ‘‘deyyadhammadānatthāya sadā dhotahattho’’ti. Vossaggaratoti deyyadhammassa pariccajane abhirato. Parehi yācitabbārahoti parehi yācituṃ yutto icchitassa atthassa tāvadeva vissajjanato. Dāneneva yuttoti sabbakālaṃ dāneneva yutto abhiṇhaṃ pavattamahādānattā. Dāne ca saṃvibhāge cāti parassa sampuṇṇaṃ katvā pariccajanasaṅkhāte dāne ca attanā paribhuñjitabbato saṃvibhajanasaṅkhāte saṃvibhāge ca rato abhirato.

“等”字包含年长的姐妹们。“行恭敬者”指为她们起身迎接的人。如果有人有所希求才施舍，就不是“舍弃自在”(muttacāgo)；但这个人不是这样，所以说“为舍弃自在者”。“广舍”的意思是无所希求的舍弃。正如常行杀生的人被称为“血手”一样，常行布施的人被称为“净手”，所以说“为施予所施之物而常洗手”。“乐于舍弃”是乐于舍弃所施之物。“堪受他求”是指堪为他人所求，因其能立即施予所求之物。“专行布施”是指因恒常行广大布施而总是专行于布施。“于布施与分享”是指在将财物完全施予他人的布施中，以及在从自己所用之物中分享的分享中，都感到喜乐。

Vatapadasuttavaṇṇanā niṭṭhitā.

《戒行经》释义终。

2. Sakkanāmasuttavaṇṇanā

2. 帝释名称经释义

258. Manussabhūtoti manussesu bhūto, manussattaṃ vā patto. Āvasathanti nivāsaṭṭhānaṃ kāretvā adāsi, tasmā vāsaṃ adāsīti vāsavo. Attha-saddo idha kāraṇapariyāyoti āha ‘‘sahassampi kāraṇāna’’nti. Svāyamattho heṭṭhā vibhāvitova. Vinicchinati, tasmā sahassaṃ paññāakkhīni etassāti sahassakkho. Maghaṃ vuccati dhanaṃ, taṃ pana saddhāsaṅkhātaṃ maghaṃ assa atthīti maghavā. Pure dānaṃ dadātīti purindado anunāsikalopaṃ akatvā. Puññāni kātuṃ sakkotīti sakko.

258. “曾为人”即于人中出生，或已得人身。“客房”是指建造住所后布施，因此，因“施予住处”(vāsaṃ adāsi)而称作“婆娑婆”(Vāsavo)。“义”字在此处是“原因”的同义词，所以说“千种原因”。这个意义已在下文解释过。他能辨别，因此他有一千智慧之眼，故为“千眼”(Sahassakkho)。“摩伽”(magha)被称为财富，因为他拥有以信为代表的财富，所以叫做“摩伽婆”(Maghavā)。因“往昔行施”(pure dānaṃ dadāti)，故为“ पुरिन्दद”(Purindado)，此处未省略鼻音。因“能”(sakkoti)行福德，故为“能者”(Sakko)。

Sakkanāmasuttavaṇṇanā niṭṭhitā.

《帝释名称经》释义终。

3. Mahālisuttavaṇṇanā

3. 摩诃离经释义

259. Soti sakko devarājā. Bahuvacane vattabbe ekavacanaṃ vuttaṃ. Vuccatīti vacanaṃ, attho. Tasmā bahuvacaneti bahumhi attheti attho[Pg.338]. Yathā paṭipajjanto anukkamena te dhamme samādiyitvā sakko sakkattaṃ ajjhagā, taṃ paṭipattiṃ dassetuṃ ‘‘sakko kirā’’tiādi vuttaṃ. Anantareti sakkabhāvassa atītānantare attabhāve. Taṃ sabbanti sakkassa maghamāṇavakāle sammāpaṭipattiṃ, tāya sakkabhāvūpagamanañcāti taṃ sabbaṃ. Vutto, tasmā tattha vuttanayeneva veditabboti adhippāyo.

259. “彼”即天王帝释。此处当用复数，却用了单数。“言”即是义。因此，“复数”的意思是“在众多之义中”。正如他依序受持那些法，从而证得帝释之位，为了展示这种行持，所以说了“据说帝释……”等。“无间”是指成为帝释之前的紧邻一世。“那一切”是指帝释在摩伽青年时期所作的正行，以及通过该行持而获得帝释之位等全部内容。此义已说，因此意指应当按照那里所说的方式来理解。

Mahālisuttavaṇṇanā niṭṭhitā.

《摩诃离经》释义终。

4. Daliddasuttavaṇṇanā

4. 贫者经释义

260. Manussadaliddoti manussesu duggato. Manussakāruññatanti manussesu paramanihīnataṃ. Manussakapaṇoti manussesu vā paramanihīno. Tasmiṃ ṭhāneti tassa devaputtassa tasmiṃ uppajjanaṭṭhāne. Lāmakato cintentīti tassa purimavatthuṃ nissāya hīnato cintenti. Kathentīti tameva paresaṃ kathenti. Vitthārentīti vuttamatthaṃ vitthārikaṃ karonti. Sabbadā paricchijja parivārasampanno hutvā aḍḍhaṭṭharatane hatthikkhandhe mahaccarājānubhāvena nisinnattā janakāyena samullokiyamāno. Avalambantīti olambanti. Vandanamattaṃ vā nāhosi, aññadatthu paccekabuddhato attano samānādarakiriyaṃ paccāsīsati. Tena vuttaṃ ‘‘so’’tiādi. Kvāyanti ko ayanti byāpannavasena vadati. Kāḷarattehi suttehi sibbitattā vaṇṇavikāraṃ disvā ‘‘kuṭṭhicīvarāni pāruto’’ti āha. Mahāniraye nibbattitvā mahādukkhaṃ paccanubhoti. Tadanurūpapāpakammassa vipākāvasesena laddhokāsena rājagahe…pe… paṭisandhiṃ gaṇhi. Kāmañca ettha paṭisandhiggahaṇaṃ kusalakammeneva, tassa pana akusalakammassa vipākino balavabhāvato vuttaṃ ‘‘vipākāvasesenā’’ti. Tenāha ‘‘gahitakālato…pe… nikkhanto’’ti. Bhikkhāya carituṃ samatthakālato paṭṭhāya rogassa balavatāya maṃsāni…pe… patanti. Ñāṇaṃ pesetvāti vipassanāpaṭipāṭiyā bhāvanāñāṇaṃ nibbānaṃ paṭipesetvā pavattetvā. Indriyānaṃ paripakkattā satthu desanāvilāsena sotāpattiphale patiṭṭhito. Cumbaṭanti pādacumbaṭaṃ. Kuṭṭhino hi sakalapādatalaṃ mā rujīti cumbaṭaṃ [Pg.339] katvā taṃ pādatale bandhitvā gacchanti, mattikapātiṃ bhinditvā viya tathā nihīnamanussattabhāvato cavitvā suvaṇṇapātiṃ paṭilabhanto viya devattabhāvaṃ gaṇhanto cuticittato dutiyacittavāre ādānacittakkhaṇe devaloke nibbatto.

260. “人间贫穷者”(Manussadaliddo)，是人中的困苦者。“人间可怜者”(Manussakāruññata)，是人中极其卑贱者。“人间下贱者”(Manussakapaṇo)，是人中最下等者。“于彼处”，指于那位天子出生的处所。“以卑劣心思考”，是依他前世之事而作低下的想法。“讲述”，是向他人讲述此事。“广说”，是将已说之事加以详述。总是具足侍从，坐在七肘半高的象背上，以大王之威仪，为众人所瞻仰。“悬挂”(Avalambanti)，即垂挂(olambanti)。连仅仅的礼敬都没有，反而期待从独觉佛(paccekabuddha)那里得到同等的尊敬。因此说了“他”等等。“这是谁”(Kvāyaṃ)，是带着嗔怒说出的。因见其衣由黑线缝缀而颜色怪异，故说“穿着麻风病人的衣服”(kuṭṭhicīvarāni pāruto)。生于大地狱，感受巨大痛苦。由于与此相应的恶业之残余果报(vipākāvasesa)获得了机会，在王舍城(Rājagaha)……乃至……结生。虽然在此处结生是由于善业，但因那不善业的果报强大，故说“以残余果报”。因此说“从出生之时……乃至……出来”。从能够乞食之时起，因疾病严重，肌肉……乃至……脱落。“运用智慧”，是通过观(vipassanā)的次第，将修行之智导向涅槃而令其转起。因诸根成熟，依世尊说法之庄严，安住于入流果。“脚垫”(Cumbaṭaṃ)，即足垫。麻风病人为免整个脚底疼痛，便制作脚垫绑在脚底行走。犹如打破泥钵，从那卑贱的人身死去，犹如获得金钵，得到天人之身，于死心之后的第二个心，即摄取结生心之刹那，生于天界。

Maggenāgatāti maggādhigamanena āgatā uppannā. Ariyakantasīlanti ariyānaṃ kantaṃ manāpaṃ manoramaṃ sīladhammaṃ. Ariyānaṃ adhicittaadhipaññāsikkhā viya adhisīlasikkhāpi sabbā ativiya kantā evāti āha ‘‘kiñcāpī’’tiādi. Imasmiṃ panattheti imasmiṃ sotāpannassa bhavasaṅkhāte atthe niddhāretvā vuccamāne. Pañcasīlampi yasmā diṭṭhi viya bhavantarepi appahīnaṃ.

“由道而来”(Maggenāgatā)，指由证道而来、生起。“圣爱戒”(Ariyakantasīlaṃ)，指圣者所喜爱、中意、悦意的戒法。正如圣者的增上心学与增上慧学，一切增上戒学也同样极其可爱，故说“即使”(kiñcāpi)等。“于此义中”(Imasmiṃ panatthe)，是在此关于名为“有”的入流者之义被确定说明时。五戒也因为像邪见一样，在来世也未断除。

Daliddasuttavaṇṇanā niṭṭhitā.

《贫困经》释义终。

5. Rāmaṇeyyakasuttavaṇṇanā

5. 可爱经释义

261. Āramanti ettha sattāti ārāmā, manoramā upavanādayo. Te eva cetenti ettha saddhāya attano pītisomanassaṃ sandhahantīti cetiyāti ca vuccanti. Manussaramaṇīyabhāvassāti manussānaṃ āramaṇīyabhāvassa. Tassa pana sīlādiguṇavasena acinteyyāparimeyyānubhāvatāpi hotīti bhagavā ‘‘nāgghanti soḷasi’’nti avoca. Acetanāya bhūmiyā ramaṇīyatā nāma guṇavisiṭṭhānaṃ ariyānaṃ sevanavasena veditabbāti vuttaṃ ‘‘idāni…pe… gāme vātiādimāhā’’ti.

261. 众生于此中喜乐，故为“园林”(ārāma)，指悦意的园林、树林等。他们也因为在此处以信心连结自己的喜悦与快乐，故亦被称为“支提”(cetiya)。“人之可爱性”，即人之可爱性。然而，因其戒等功德，亦有不可思议、无量威力，故世尊说：“不及十六分之一”。所谓无情之地的可爱，当知是因亲近具足殊胜功德的圣者，故说“今……乃至……或于村落等”。

Rāmaṇeyyakasuttavaṇṇanā niṭṭhitā.

《可爱经》释义终。

6. Yajamānasuttavaṇṇanā

6. 供养者经释义

262. Yajantānanti dakkhiṇeyyaṃ uddissa dentānaṃ. Aṭṭhuppattiko suttanikkhepoti dassetvā atthavaṇṇanaṃ kātuṃ ‘‘tadā kirā’’tiādi vuttaṃ. Agganti seṭṭhaṃ. Tehi tehi vā yathāladdhasappiādayo mā nassantu, aggabhāvena gahitāni sappiādīni kevalaṃ aggimhi jhāpanena, devā [Pg.340] manussā micchāgāhena mā nassantu. Takkenāti takkamattena. ‘‘Kathemā’’ti amhe maññatha, idāni passatha, paccakkhato ayaṃ vo…pe… āgacchatīti āhaṃsūti yojanā.

262. “供养者”(Yajantānaṃ)，指针对福田(dakkhiṇeyya)而布施者。为示经文之缘起，并作义释，故说“据说当时”等。“最上”(Aggaṃ)，指最佳。愿他们各自所得的酥油等不要仅因在火中燃烧而毁坏，愿天人不要因错误的执取而毁坏。“以思量”(Takkena)，指仅凭思虑。“‘我们如何？’你们这样想，现在看吧，此……乃至……正向你们现前走来”，他们如是说，这是此句的解释。

Upadhivipākanti upadhīsu vā vipaccati, upadhayo vā vipākā etassāti upadhivipākaṃ. Vipphāravantaṃ hoti vipulapakkhatāya. Bhikkhusaṅghassa adaṃsu ‘‘sammāsambuddhena mahābrahmunā ca evaṃ ovādo dinno’’ti.

“执取异熟”(Upadhivipākaṃ)，或于诸执取中成熟，或诸执取是其异熟，故为“执取异熟”。因其广大而广延。他们施予比丘僧团，并说：“正等觉者与大梵天(mahābrahmā)给予了这样的教诫。”

Yajamānasuttavaṇṇanā niṭṭhitā.

《供养者经》释义终。

7. Buddhavandanāsuttavaṇṇanā

7. 礼佛经释义

263. Uṭṭhahāti uṭṭhānaṃ kāyikavīriyaṃ karohi. Tenāha ‘‘vicara, loke’’ti. Cetasikavīriyaṃ pana bhagavatā matthakaṃ pāpitameva. Tenāha ‘‘vijitasaṅgāmā’’ti. Dvādasayojanikassa uccabhāvena. Vitthārato pana āyāmato ca anekayojanasatasahassaparimāṇacakkavāḷaṃ atibyāpetvā ṭhitassa. Pannabhārāti pātitabhāra. Nikkhepitabbato bhārāti āha ‘‘oropitakhandhā’’tiādi. Te hi taṃsamaṅgino puggalassa sampātanaṭṭhena bhārā nāma. Vuttañhetaṃ ‘‘bhārā have pañcakkhandhā’’ti (saṃ. ni. 3.22). Tadekadesā ca kilesābhisaṅkhārā. Pannarasāya puṇṇamāya rattinti yathā pannarasapuṇṇamāya rattiyaṃ paripuṇṇakāle upakkilesavimutto cando sobhati, evaṃ tava cittaṃ sabbaso upakkilesavimuttaṃ sobhatīti adhippāyo.

263. “奋起”(Uṭṭhaha)，是发起身的精进。因此说“于世间游行”。至于心的精进，世尊已令其达于顶点。因此说“已战胜战争”。以十二由旬(yojana)之高。然而，就其广度与长度而言，则遍布无数百千由旬的轮围世界(cakkavāḷa)而住立。“已放下重担”(Pannabhāra)，即已卸下重担。因是应被放下之重担，故说“已卸下诸蕴”等。对于具足它们的个人(puggala)而言，它们因有压迫之义而名为“重担”。如是说：“五蕴实为重担”(saṃ. ni. 3.22)。烦恼与诸行是其中的一部分。“于十五满月之夜”，意指：犹如十五满月之夜，圆满之时，月亮离诸随烦恼(upakkilesa)而明耀，如是你的心也完全脱离随烦恼而明耀。

Buddhavandanāsuttavaṇṇanā niṭṭhitā.

《礼佛经》释义终。

8. Gahaṭṭhavandanāsuttavaṇṇanā

8. 居家者礼敬经释义

264. Puthuddisāti bahudisā. Kā pana tāti āha ‘‘catasso disā catasso anudisā cā’’ti. Anudisāgahaṇena cettha uddhaṃ adhopi gayhatīti ca dasseti. Bhūmivāsinoti bhūmipaṭibaddhavuttino. Etena rukkhapabbatanivāsinopi gahitā honti. Cirarattasamāhitacitteti upacārappanājhānāni [Pg.341] uppādetvā aparihīnajjhānatāya cirakālaṃ samāhitacitte. Āpāṇakoṭikanti jīvitapariyantaṃ yāvajīvaṃ. Evamādīti ādi-saddena avasesapuññakiriyavatthūni saṅgaṇhāti. Niccasīlavasena pañcahi, niyamasīlavasena dasahi. Pi-saddena tato katipayehi uposathasīlavasena aṭṭhahipīti dasseti. Dhammikehīti dhammato anapetehi. Pamukhoti pamokkho.

264. “多方”(Puthuddisā)，即诸方(bahudisā)。问是哪些？答：“四方与四维”。并显示此处以“四维”之摄取，亦摄取了上方与下方。“地居者”(Bhūmivāsino)，是生活依附于地者。以此亦摄取了树居者与山居者。“于长夜心定者”(Cirarattasamāhitacitte)，是生起近行定与安止定，因禅定不退而长时心定者。“尽形寿”(Āpāṇakoṭikaṃ)，即至生命终点，终生。“如是等”(Evamādi)，是以“等”字总摄其余的福行业事。以常随戒有五戒，以定时戒有十戒。以“亦”(pi)字显示，其中亦有以布萨(uposatha)戒的八支戒。“如法的”(Dhammikehi)，即不离于法。“首要者”(Pamukho)，即最胜者(pamokkho)。

Gahaṭṭhavandanāsuttavaṇṇanā niṭṭhitā.

《居家者礼敬经》释义终。

9. Satthāravandanāsuttavaṇṇanā

9. 礼敬导师经释义

265. Brahmajāṇukoti dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ ṭhapetvā vandamāno brahmajāṇuko nāma tathābhūto hutvā. Yajitabbato yakkho, pūjanīyo. Evaṃ pūjāvisesayogato sakkoti āha ‘‘so yakkhoti so sakko’’ti. Sakkassa namakkārabhājanabhūtañhi pucchanto mātali ‘‘ko nāma so yakkho’’ti āha. Guṇanemittakehīti guṇahetukehi anantāni hi buddhānaṃ nāmāni, tāni ca kho sabbānipi guṇanemittakāneva. Anantaguṇattā. Vuttañhetaṃ –

265. “梵膝”(Brahmajāṇuko)，是右膝触地而礼拜，如是作者名为“梵膝”。因应被祭祀，故为“夜叉”(yakkha)，值得供养。如是，因具足殊胜的恭敬，帝释(Sakko)说：“彼夜叉即是帝释”。御者摩多利(Mātali)询问成为帝释礼敬对象者，说：“彼夜叉名为何？”“由德相”(Guṇanemittakehi)，即由德为因。诸佛名号实乃无量，而彼等一切皆由德相而立，因其功德无量故。如是说——

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

Guṇena nāmamuddheyyaṃ, api nāmasahassato’’ti. –

“大仙之名无有量，皆由其德而得名；纵有千名亦难尽，功德立名理亦然。”

Tasmā anomanāmanti paripuṇṇaguṇanāmanti attho. Samatikkamenāti sammā samucchindanavasena atikkamanena. Kilesārīnaṃ apetacayoti apacayo, so āramitabbaṭṭhena ārāmo etesanti apacayārāmā. Tenāha ‘‘vaṭṭaviddhaṃsane ratā’’ti.

因此，“无上名”意为“圆满功德之名”。“超越”即是以正确、彻底断除的方式而超越。烦恼之敌的减损，即是“减损”；于此减损中安乐，故为“乐于减损者”(apacayārāma)。因此说“乐于摧毁轮回”。

Satthāravandanāsuttavaṇṇanā niṭṭhitā.

《礼敬导师经》释义终。

10. Saṅghavandanāsuttavaṇṇanā

10. 礼敬僧伽经释义

266. Pūtimhi dehe mātu sarīre sayanato, attano eva vā pūtidehaṃ sarīraṃ tasmiṃ ṭhitatāya avattharitvā sayanato pūtidehasayāti [Pg.342] yojanā. Kuṇapamheteti ete manussā asuciduggandhajegucchapaṭikkūle mātukucchisaṅkhāte kuṇapasmiṃ dasa māse nimuggā. Tesaṃ kinnāma tvaṃ pihayasīti yojanā. Etesaṃ etaṃ vihayāmīti etesaṃ isīnaṃ etaṃ sammāpaṭipattiṃ vihayāmi. Idāni taṃ paṭipattiṃ dassetuṃ ‘‘na te saṃ koṭṭhe opentī’’ti vuttaṃ. Dhaññaṃ koṭṭhe na pakkhipanti pakkhipitabbassa ca abhāvato. Tenāha ‘‘na hi etesaṃ dhañña’’nti. Paresaṃ niṭṭhitanti paresaṃ gahitaṃ santakaṃ tesaṃ pākāya niṭṭhitaṃ. Bhikkhācāravattenāti piṇḍācariyāya. Esamānā pariyesantā. Evaṃ pariyiṭṭhena. Yāpenti, na esanti anesanaṃ. Susamādinnasundaravatāti suṭṭhu samādinnasobhanavatā.

266. 在母亲腐臭的身体里躺卧，或在自身腐臭的身体上，因安住于其中而躺卧，故连结为“腐尸卧”。‘于尸骸中’(Kuṇapamhete)是说：这些人沉浸在名为母胎的、不净、恶臭、可厌、可鄙的尸骸中十个月。故连结为“你为何贪恋他们？”。“我舍弃此”是说：我舍弃这些仙人的此种正行。为显示该正行，故说“彼等不储于仓”。他们不将谷物放入仓中，因无物可放。因此说“彼等实无谷物”。“为他人所备妥”是指他人所拥有之物，已为他们备妥以供烹煮。“以行乞为务”即是托钵行。“寻求”即是遍求。以如是遍求之物“维生”，不作“不当之求”。“善持美戒”即是极善受持、行为美好者。

Evaṃ subhāsitabhāsinoti ganthadhuravipassanādhurānaṃ vasena guṇaparimāṇasubhāsitasseva bhāsanasīlā. Ariyena tuṇhībhūtena tuṇhībhūtā. Tato eva manassa sātisayaṃ samañcarā. Gahitadaṇḍesu parāmāsādipayuttesu daṇḍādānādihetu uppajjanakakilesapariḷāhābhāvato nibbutā. Tenāha ‘‘vissaṭṭhadaṇḍā’’ti. Sādānesūti sabhavādānesu. Anādānāti tabbirahitā. Tenāha ‘‘bhavayonī’’tiādi.

如是“说善说者”，即依教理之务(ganthadhura)与观禅之务(vipassanādhura)，有说具德、适量之善说的习惯。“以圣默然故默然”。因此，其心行至极寂静。于“执杖者”中，即于执取等事中，因无执杖等因而生起的烦恼热恼，故得“寂灭”。因此说“已舍弃棍杖”。“于有取者中”即于有各种执取者中。“无取”即远离执取。因此说“有之根源”等。

Saṅghavandanāsuttavaṇṇanā niṭṭhitā.

《礼敬僧伽经》释义终。

Dutiyavaggavaṇṇanā niṭṭhitā.

第二品释义终。

3. Tatiyavaggo

3. 第三品

1. Chetvāsuttavaṇṇanā

1. 断经释义

267. Vuttatthameva heṭṭhā devaputtasaṃyuttavaṇṇanāyaṃ.

267. 其义已于前文《天子相应》释义中述及。

Chetvāsuttavaṇṇanā niṭṭhitā.

《断经》释义终。

3. Dubbaṇṇiyasuttavaṇṇanā

3. 丑色经释义

268. Dubbaṇṇo [Pg.343] duddasiko virūpavaṇṇo. Okoṭimakoti rassabhāvena avarakoṭimako. Sakkena gahitanāmamevetaṃ, na pana so tathārūpo koci yakkho. Tenāha ‘‘eko rūpāvacarabrahmā’’ti. Yadi evaṃ kasmā so tathārūpo hutvā āgatoti āha ‘‘sakko kirā’’ti. Kathaṃ panettha ñāyati ‘‘so eko rūpāvacarabrahmā, na paneso avaruddhakayakkho’’ti yuttiṃ dassento ‘‘avaruddhakayakkhā panā’’tiādimāha. Devānaṃ vacanaṃ sutvā. Pharusenāti pharusasamācārena. ‘‘Ko nāma mayhaṃ āsane sannisinno’’ti akkhantiṃ anuppādento khantiyaṃ ṭhatvā. Balavacittīkāranti garutaraṃ sakkārabahumānaṃ. Nīcavuttiyāti paramanipaccakāre suvūpasamane ca dassiyamāne. Sakkassa tāya eva ācārasampattiyā sakkāsane ṭhātuṃ, attano ca āvikātuṃ asakkonto antaradhāyi. Upahatacittomhīti khantimettānuddayāsabbhāvato parasmiṃ upahatacittomhīti sakko attano sabhāvaṃ vadati. Kodhavase vattetunti kodhena attano vase nibbattetuṃ na sukaromhi, atha kho kodhaṃ mayhaṃ vase na vattemīti adhippāyo. Ciraṃ na kujjhāmīti yadi me kadāci kodho uppajjeyya, taṃ kodhaṃ anuvattento cirakālaṃ na kujjhāmi. Na upanayhāmīti anto sace me kodho uppajjeyya, khippameva ca naṃ paṭivineyyanti taṃ me pubbeva vataṃ paripūritaṃ.

268. “丑色”即相貌丑陋、难看。“侏儒”即因身材矮小而为下等者。这只是帝释天(Sakka)所取的名字，并非真有那样形貌的夜叉。因此说“是一位色界梵天”。若问：既然如此，为何他化作那样的形貌前来？答曰：“据说那是帝释天……”。此处如何得知“他是一位色界梵天，而非被囚禁的夜叉”？为说明此理，而说“被囚禁的夜叉……”等。听了天神们的话。“以粗暴”即是以粗暴的行为。“‘是谁坐在我的座位上？’”，（帝释天）不生起不悦，安住于忍耐。“极恭敬”即是更重的恭敬与尊重。“以卑下行”即是表现出极度的谦恭与善和。因帝释天如此具足德行，（夜叉）无法安坐于帝释天之座，亦无法显现自身，于是便消失了。“我心受感化”是说：因有忍耐、慈心、悲悯之故，我对他人心怀悲悯。帝释天以此说其自性。“‘随怒转’是说：我不会轻易因愤怒而随之转，其意为：我不会让愤怒控制我。”“我长时不怒”是说：若我偶尔生起愤怒，我不会随顺该愤怒而长时发怒。“不怀恨”是说：若我内心生起愤怒，我会迅速将之调伏，我此前的誓愿已圆满。

Dubbaṇṇiyasuttavaṇṇanā niṭṭhitā.

《丑色经》释义终。

3. Sambarimāyāsuttavaṇṇanā

3. 桑巴罗幻术经释义

269. Ābādhikoti ābādho assa atthīti ābādhiko. Vācesīti sikkhāpesi. Sambaro nāma asuramāyāya ādipuriso purātano asurindo. Taṃ sandhāyāha ‘‘yathā sambaro’’tiādi. Evaṃ paccati aññopi māyāvī māyaṃ payojetvā. Upavādantarāyo nāma khamāpane sati vigacchati, pākatikameva hotīti āha ‘‘evamassa phāsu [Pg.344] bhaveyyā’’ti. Tenāti vepacittinā sambaravijjāya adānena vañcitattā. Tathā akatvāti isīnaṃ santikaṃ netvā khamāpanavasena kātabbaṃ akatvā.

269. “病者”即他有病，故为病者。“教导”即是令学。桑巴罗(Sambara)是阿修罗幻术的创始者，古时的阿修罗王。针对此而说“如桑巴罗”等。如是，其他幻术师在使用幻术后，亦会遭受苦报。名为“诽谤之障”，若有忏谢，则会消失，恢复如常，故说“如是彼得安乐”。“因他”即因韦巴吉帝(Vepacitti)不传授桑巴罗幻术而受骗。“未如是做”即是未做应做之事，如带领（阿修罗）到仙人面前请求原谅。

Sambarimāyāsuttavaṇṇanā niṭṭhitā.

《桑巴罗幻术经》释义终。

4. Accayasuttavaṇṇanā

4. 过失经释义

270. Sampayojesunti aññamaññaṃ vācasikaṃ pharusaṃ payojesuṃ. Tenāha ‘‘kalahaṃ akaṃsū’’ti, vivādaṃ akaṃsūti attho. Atikkammavacananti vacīsaṃvaraṃ atikkamitvā vacanaṃ. Yasmā accaye desiyamāne taṃ khīṇayati aññamaññassa khamamānassa khamanaṃ paṭiggaṇhato, tasmā vuttaṃ ‘‘nappaṭigaṇhātīti na khamatī’’ti. Tumhākaṃ vase vattatu, visevitaṃ akatvā yathākāmakaraṇīyo hotu. Mittadhammo idha uttarapadalopena ‘‘mitto’’ti vuttoti āha ‘‘mittadhamme’’ti. Karaṇavacananti ‘‘mittehī’’ti karaṇavacanaṃ bhummatthe. Tenāha ‘‘mittesū’’ti. Yathā nibbattasabhāvassa bhāvato aññathattaṃ jarā, evaṃ mittabhāvato vuttavipariyāyo amittadhammo jarāpariyāyena vutto. Agārayhaṃ anavajjaṃ sabbaso pahīnakilesaṃ. Tenāha ‘‘khīṇāsavapuggala’’nti.

270. “彼等互相施加”即是互相施加粗恶的言语。因此说“彼等起了争吵”，意即起了争论。“越限之言”即是超越言语防护而说的话。因为在指出过失时，若能互相容忍、接受对方的容忍，过失便会消减，故说“不接受即是不容忍”。愿它随你们的意愿而行，不作分别，随心所欲。此处“友法”(mittadhammo)因省略了后分，故说为“友”(mitto)，因此说“于友法中”。“以具格”是说“与友”(mittehi)一词，具格用于处格义。因此说“于友中”(mittesu)。正如已生起之法的自性会变异为衰老，如是，从友谊状态转为相反的非友法，以衰老为喻。无可呵责、无过失、完全断尽烦恼。因此说“漏尽之人”。

Accayasuttavaṇṇanā niṭṭhitā.

《过失经》释义终。

5. Akkodhasuttavaṇṇanā

5. 无瞋经释义

271. Kodho tumhe mā abhibhavīti ettha kodhena anabhibhavanīyattaṃ khantimettākaruṇāditappaṭipakkhadhammaparibrūhanena. Tathā hi taṃsamaṅgino kodho abhibhuyyatīti āha ‘‘tumheva kodhaṃ abhibhavatha. Kujjhantānaṃ mā paṭikujjhitthā’’ti. Paṭipadāti esā paṭipatti. Mettāti appanāppattā mettā. Tadupacāro mettāpubbabhāgo. Na vihiṃsati kiñci etāyāti avihiṃsā. Karuṇāti appanāppattakaruṇā veditabbā. Tadupacāro [Pg.345] karuṇāpubbabhāgo. Lāmakajananti khantiādīsu yonisomanasikārābhāvena gārayhasamācārasamāyogena ca nihīnaṃ janaṃ. Paccayaparisuddhiyā kodho abhimaddamāno puggalaṃ abhimaddati, tassa so paṭisaṅkhānabhāvanābalehi sammadeva pahātabboti.

271. 于“愤怒不应胜汝”句中，不为愤怒所胜，是藉由增长忍耐、慈、悲等对治法。如是，具足此法者能胜愤怒，故说：“汝当胜愤怒，于忿者莫还忿”。“道”即此行道。“慈”即已达安止定之慈，其近行定为慈的前分。“不以此伤害任何事物”即是“不害”。“悲”当知为已达安止定之悲，其近行定为悲的前分。“卑劣之人”即因于忍耐等事缺乏如理作意，及与可呵责的行为相应，故为下劣之人。愤怒压制个人，彼愤怒当以省察与修习之力，依缘之清净而完全断除。

Akkodhasuttavaṇṇanā niṭṭhitā.

《无瞋经》释义终。

Tatiyavaggavaṇṇanā niṭṭhitā.

第三品释义终。

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

《显扬心义》——《相应部》义注

Sakkasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

《帝释相应》释义之隐义阐明究竟。

Niṭṭhitā ca sāratthappakāsiniyā

《显扬心义》之

Saṃyuttanikāya-aṭṭhakathāya sagāthāvaggavaṇṇanā.

《相应部》义注之《有偈品》释义。

Paṭhamo bhāgo niṭṭhito.

第一部分终。

বাংলা
পালি	অট্ঠকথা	টীকা	অন্ন
1101 পারাজিক পালি 1102 পাচিত্তিয় পালি 1103 মহাবগ্গ পালি (বিনয়) 1104 চূলবগ্গ পালি 1105 পরিবার পালি	1201 পারাজিককণ্ড অট্ঠকথা-১ 1202 পারাজিককণ্ড অট্ঠকথা-২ 1203 পাচিত্তিয় অট্ঠকথা 1204 মহাবগ্গ অট্ঠকথা (বিনয়) 1205 চূলবগ্গ অট্ঠকথা 1206 পরিবার অট্ঠকথা	1301 সারত্থদীপনী টীকা-১ 1302 সারত্থদীপনী টীকা-২ 1303 সারত্থদীপনী টীকা-৩	1401 দ্বেমাতিকাপালি 1402 বিনয়সংগহ অট্ঠকথা 1403 বজিরবুদ্ধি টীকা 1404 বিমতিবিনোদনী টীকা-১ 1405 বিমতিবিনোদনী টীকা-২ 1406 বিনয়ালংকার টীকা-১ 1407 বিনয়ালংকার টীকা-২ 1408 কঙ্খাবিতরণীপুরাণ টীকা 1409 বিনয়বিনিচ্ছয়-উত্তরবিনিচ্ছয় 1410 বিনয়বিনিচ্ছয় টীকা-১ 1411 বিনয়বিনিচ্ছয় টীকা-২ 1412 পাচিত্যাদিযোজনাপালি 1413 খুদ্ধসিক্খা-মূলসিক্খা 8401 বিসুদ্ধিমগ্গ-১ 8402 বিসুদ্ধিমগ্গ-২ 8403 বিসুদ্ধিমগ্গ-মহাটীকা-১ 8404 বিসুদ্ধিমগ্গ-মহাটীকা-২ 8405 বিসুদ্ধিমগ্গ নিদানকথা 8406 দীঘনিকায় (পু-বি) 8407 মজ্ঝিমনিকায় (পু-বি) 8408 সংযুত্তনিকায় (পু-বি) 8409 অঙ্গুত্তরনিকায় (পু-বি) 8410 বিনয়পিটক (পু-বি) 8411 অভিধম্মপিটক (পু-বি) 8412 অট্ঠকথা (পু-বি) 8413 নিরুত্তিদীপনী 8414 পরমত্থদীপনী সংগহমহাটীকাপাঠ 8415 অনুদীপনীপাঠ 8416 পট্ঠানুদ্দেস দীপনীপাঠ 8417 নমক্কারটীকা 8418 মহাপণামপাঠ 8419 লক্খণাতো বুদ্ধথোমনাগাথা 8420 সুতবন্দনা 8421 কমলাঞ্জলি 8422 জিনালংকার 8423 পজ্জমধু 8424 বুদ্ধগুণগাথাবলী 8425 চূলগন্থবংস 8426 মহাবংস 8427 সাসনবংস 8428 কচ্চায়নব্যাকরণং 8429 মোগ্গল্লানব্যাকরণং 8430 সদ্দনীতিপ্পকরণং (পদমালা) 8431 সদ্দনীতিপ্পকরণং (ধাতুমালা) 8432 পদরূপসিদ্ধি 8433 মোগ্গল্লানপঞ্চিকা 8434 পযোগসিদ্ধিপাঠ 8435 বুত্তোদয়পাঠ 8436 অভিধানপ্পদীপিকাপাঠ 8437 অভিধানপ্পদীপিকাটীকা 8438 সুবোধালংকারপাঠ 8439 সুবোধালংকারটীকা 8440 বালাবতার গণ্ঠিপদত্থবিনিচ্ছয়সার 8441 লোকনীতি 8442 সুত্তন্তনীতি 8443 সূরস্সতীনীতি 8444 মহারহনীতি 8445 ধম্মনীতি 8446 কবিদপ্পণনীতি 8447 নীতিমঞ্জরী 8448 নরদক্খদীপনী 8449 চতুরারক্খদীপনী 8450 চাণক্যনীতি 8451 রসবাহিনী 8452 সীমাবিসোধনীপাঠ 8453 বেস্সন্তরগীতি 8454 মোগ্গল্লান বুত্তিবিবরণপঞ্চিকা 8455 থূপবংস 8456 দাঠাবংস 8457 ধাতুপাঠবিলাসিনিয়া 8458 ধাতুবংস 8459 হত্থবনগল্লবিহারবংস 8460 জিনচরিতয় 8461 জিনবংসদীপং 8462 তেলকটাহগাথা 8463 মিলিদটীকা 8464 পদমঞ্জরী 8465 পদসাধনং 8466 সদ্দবিন্দুপকরণং 8467 কচ্চায়নধাতুমঞ্জুসা 8468 সামন্তকূটবণ্ণনা
2101 সীলক্খন্ধবগ্গ পালি 2102 মহাবগ্গ পালি (দীঘ) 2103 পাথিকবগ্গ পালি	2201 সীলক্খন্ধবগ্গ অট্ঠকথা 2202 মহাবগ্গ অট্ঠকথা (দীঘ) 2203 পাথিকবগ্গ অট্ঠকথা	2301 সীলক্খন্ধবগ্গ টীকা 2302 মহাবগ্গ টীকা (দীঘ) 2303 পাথিকবগ্গ টীকা 2304 সীলক্খন্ধবগ্গ-অভিনবটীকা-১ 2305 সীলক্খন্ধবগ্গ-অভিনবটীকা-২
3101 মূলপণ্ণাস পালি 3102 মজ্ঝিমপণ্ণাস পালি 3103 উপরিপণ্ণাস পালি	3201 মূলপণ্ণাস অট্ঠকথা-১ 3202 মূলপণ্ণাস অট্ঠকথা-২ 3203 মজ্ঝিমপণ্ণাস অট্ঠকথা 3204 উপরিপণ্ণাস অট্ঠকথা	3301 মূলপণ্ণাস টীকা 3302 মজ্ঝিমপণ্ণাস টীকা 3303 উপরিপণ্ণাস টীকা
4101 সগাথাবগ্গ পালি 4102 নিদানবগ্গ পালি 4103 খন্ধবগ্গ পালি 4104 সলায়তনবগ্গ পালি 4105 মহাবগ্গ পালি (সংযুত্ত)	4201 সগাথাবগ্গ অট্ঠকথা 4202 নিদানবগ্গ অট্ঠকথা 4203 খন্ধবগ্গ অট্ঠকথা 4204 সলায়তনবগ্গ অট্ঠকথা 4205 মহাবগ্গ অট্ঠকথা (সংযুত্ত)	4301 সগাথাবগ্গ টীকা 4302 নিদানবগ্গ টীকা 4303 খন্ধবগ্গ টীকা 4304 সলায়তনবগ্গ টীকা 4305 মহাবগ্গ টীকা (সংযুত্ত)
5101 এককনিপাত পালি 5102 দুকনিপাত পালি 5103 তিকনিপাত পালি 5104 চতুক্কনিপাত পালি 5105 পঞ্চকনিপাত পালি 5106 ছক্কনিপাত পালি 5107 সত্তকনিপাত পালি 5108 অট্ঠকাদিনিপাত পালি 5109 নবকনিপাত পালি 5110 দশকনিপাত পালি 5111 একাদশকনিপাত পালি	5201 এককনিপাত অট্ঠকথা 5202 দুক-তিক-চতুক্কনিপাত অট্ঠকথা 5203 পঞ্চক-ছক্ক-সত্তকনিপাত অট্ঠকথা 5204 অট্ঠকাদিনিপাত অট্ঠকথা	5301 এককনিপাত টীকা 5302 দুক-তিক-চতুক্কনিপাত টীকা 5303 পঞ্চক-ছক্ক-সত্তকনিপাত টীকা 5304 অট্ঠকাদিনিপাত টীকা
6101 খুদ্ধকপাঠ পালি 6102 ধম্মপদ পালি 6103 উদান পালি 6104 ইতিবুত্তক পালি 6105 সুত্তনিপাত পালি 6106 বিমানবত্থু পালি 6107 পেতবত্থু পালি 6108 থেরগাথা পালি 6109 থেরীগাথা পালি 6110 অপদান পালি-১ 6111 অপদান পালি-২ 6112 বুদ্ধবংস পালি 6113 চরিয়াপিটক পালি 6114 জাতক পালি-১ 6115 জাতক পালি-২ 6116 মহানিদ্দেস পালি 6117 চূলনিদ্দেস পালি 6118 পটিসম্ভিদামগ্গ পালি 6119 নেত্তিপ্পকরণ পালি 6120 মিলিন্দপঞ্হ পালি 6121 পেটকোপদেস পালি	6201 খুদ্ধকপাঠ অট্ঠকথা 6202 ধম্মপদ অট্ঠকথা-১ 6203 ধম্মপদ অট্ঠকথা-২ 6204 উদান অট্ঠকথা 6205 ইতিবুত্তক অট্ঠকথা 6206 সুত্তনিপাত অট্ঠকথা-১ 6207 সুত্তনিপাত অট্ঠকথা-২ 6208 বিমানবত্থু অট্ঠকথা 6209 পেতবত্থু অট্ঠকথা 6210 থেরগাথা অট্ঠকথা-১ 6211 থেরগাথা অট্ঠকথা-২ 6212 থেরীগাথা অট্ঠকথা 6213 অপদান অট্ঠকথা-১ 6214 অপদান অট্ঠকথা-২ 6215 বুদ্ধবংস অট্ঠকথা 6216 চরিয়াপিটক অট্ঠকথা 6217 জাতক অট্ঠকথা-১ 6218 জাতক অট্ঠকথা-২ 6219 জাতক অট্ঠকথা-৩ 6220 জাতক অট্ঠকথা-৪ 6221 জাতক অট্ঠকথা-৫ 6222 জাতক অট্ঠকথা-৬ 6223 জাতক অট্ঠকথা-৭ 6224 মহানিদ্দেস অট্ঠকথা 6225 চূলনিদ্দেস অট্ঠকথা 6226 পটিসম্ভিদামগ্গ অট্ঠকথা-১ 6227 পটিসম্ভিদামগ্গ অট্ঠকথা-২ 6228 নেত্তিপ্পকরণ অট্ঠকথা	6301 নেত্তিপ্পকরণ টীকা 6302 নেত্তিবিভাবিনী
7101 ধম্মসংগণী পালি 7102 বিভঙ্গ পালি 7103 ধাতুকথা পালি 7104 পুগ্গলপঞ্ঞাত্তি পালি 7105 কথাবত্থু পালি 7106 যমক পালি-১ 7107 যমক পালি-২ 7108 যমক পালি-৩ 7109 পট্ঠান পালি-১ 7110 পট্ঠান পালি-২ 7111 পট্ঠান পালি-৩ 7112 পট্ঠান পালি-৪ 7113 পট্ঠান পালি-৫	7201 ধম্মসংগণি অট্ঠকথা 7202 সম্মোহবিনোদনী অট্ঠকথা 7203 পঞ্চপকরণ অট্ঠকথা	7301 ধম্মসংগণী-মূলটীকা 7302 বিভঙ্গ-মূলটীকা 7303 পঞ্চপকরণ-মূলটীকা 7304 ধম্মসংগণী-অনুটীকা 7305 পঞ্চপকরণ-অনুটীকা 7306 অভিধম্মাবতারো-নামরূপপরিচ্ছেদো 7307 অভিধম্মত্থসংগহো 7308 অভিধম্মাবতার-পুরাণটীকা 7309 অভিধম্মমাতিকাপালি

中文
巴利	義註	複註	藏外典籍
1101 巴拉基咖（波羅夷） 1102 巴吉帝亞（波逸提） 1103 大品（律藏） 1104 小品 1105 附隨	1201 巴拉基咖（波羅夷）義註-1 1202 巴拉基咖（波羅夷）義註-2 1203 巴吉帝亞（波逸提）義註 1204 大品義註（律藏） 1205 小品義註 1206 附隨義註	1301 心義燈-1 1302 心義燈-2 1303 心義燈-3	1401 疑惑度脫 1402 律攝註釋 1403 金剛智疏 1404 疑難解除疏-1 1405 疑難解除疏-2 1406 律莊嚴疏-1 1407 律莊嚴疏-2 1408 古老解惑疏 1409 律抉擇-上抉擇 1410 律抉擇疏-1 1411 律抉擇疏-2 1412 巴吉帝亞等啟請經 1413 小戒學-根本戒學 8401 清淨道論-1 8402 清淨道論-2 8403 清淨道大複註-1 8404 清淨道大複註-2 8405 清淨道論導論 8406 長部問答 8407 中部問答 8408 相應部問答 8409 增支部問答 8410 律藏問答 8411 論藏問答 8412 義注問答 8413 語言學詮釋手冊 8414 勝義顯揚 8415 隨燈論誦 8416 發趣論燈論 8417 禮敬文 8418 大禮敬文 8419 依相讚佛偈 8420 經讚 8421 蓮花供 8422 勝者莊嚴 8423 語蜜 8424 佛德偈集 8425 小史 8427 佛教史 8426 大史 8429 目犍連文法 8428 迦旃延文法 8430 文法寶鑑（詞幹篇） 8431 文法寶鑑（詞根篇） 8432 詞形成論 8433 目犍連五章 8434 應用成就讀本 8435 音韻論讀本 8436 阿毗曇燈讀本 8437 阿毗曇燈疏 8438 妙莊嚴論讀本 8439 妙莊嚴論疏 8440 初學入門義抉擇精要 8446 詩王智論 8447 智論花鬘 8445 法智論 8444 大羅漢智論 8441 世間智論 8442 經典智論 8443 勇士百智論 8450 考底利耶智論 8448 人眼燈 8449 四護衛燈 8451 妙味之流 8452 界清淨 8453 韋桑達拉頌 8454 目犍連語釋五章 8455 塔史 8456 佛牙史 8457 詞根讀本注釋 8458 舍利史 8459 象頭山寺史 8460 勝者行傳 8461 勝者宗燈 8462 油鍋偈 8463 彌蘭王問疏 8464 詞花鬘 8465 詞成就論 8466 正理滴論 8467 迦旃延詞根注 8468 邊境山注釋
2101 戒蘊品 2102 大品（長部） 2103 波梨品	2201 戒蘊品註義註 2202 大品義註（長部） 2203 波梨品義註	2301 戒蘊品疏 2302 大品複註（長部） 2303 波梨品複註 2304 戒蘊品新複註-1 2305 戒蘊品新複註-2
3101 根本五十經 3102 中五十經 3103 後五十經	3201 根本五十義註-1 3202 根本五十義註-2 3203 中五十義註 3204 後五十義註	3301 根本五十經複註 3302 中五十經複註 3303 後五十經複註
4101 有偈品 4102 因緣品 4103 蘊品 4104 六處品 4105 大品（相應部）	4201 有偈品義注 4202 因緣品義注 4203 蘊品義注 4204 六處品義注 4205 大品義注（相應部）	4301 有偈品複註 4302 因緣品註 4303 蘊品複註 4304 六處品複註 4305 大品複註（相應部）
5101 一集經 5102 二集經 5103 三集經 5104 四集經 5105 五集經 5106 六集經 5107 七集經 5108 八集等經 5109 九集經 5110 十集經 5111 十一集經	5201 一集義註 5202 二、三、四集義註 5203 五、六、七集義註 5204 八、九、十、十一集義註	5301 一集複註 5302 二、三、四集複註 5303 五、六、七集複註 5304 八集等複註
6101 小誦 6102 法句經 6103 自說 6104 如是語 6105 經集 6106 天宮事 6107 餓鬼事 6108 長老偈 6109 長老尼偈 6110 譬喻-1 6111 譬喻-2 6112 諸佛史 6113 所行藏 6114 本生-1 6115 本生-2 6116 大義釋 6117 小義釋 6118 無礙解道 6119 導論 6120 彌蘭王問 6121 藏釋	6201 小誦義注 6202 法句義注-1 6203 法句義注-2 6204 自說義注 6205 如是語義註 6206 經集義注-1 6207 經集義注-2 6208 天宮事義注 6209 餓鬼事義注 6210 長老偈義注-1 6211 長老偈義注-2 6212 長老尼義注 6213 譬喻義注-1 6214 譬喻義注-2 6215 諸佛史義注 6216 所行藏義注 6217 本生義注-1 6218 本生義注-2 6219 本生義注-3 6220 本生義注-4 6221 本生義注-5 6222 本生義注-6 6223 本生義注-7 6224 大義釋義注 6225 小義釋義注 6226 無礙解道義注-1 6227 無礙解道義注-2 6228 導論義注	6301 導論複註 6302 導論明解
7101 法集論 7102 分別論 7103 界論 7104 人施設論 7105 論事 7106 雙論-1 7107 雙論-2 7108 雙論-3 7109 發趣論-1 7110 發趣論-2 7111 發趣論-3 7112 發趣論-4 7113 發趣論-5	7201 法集論義註 7202 分別論義註（迷惑冰消） 7203 五部論義註	7301 法集論根本複註 7302 分別論根本複註 7303 五論根本複註 7304 法集論複註 7305 五論複註 7306 阿毘達摩入門 7307 攝阿毘達磨義論 7308 阿毘達摩入門古複註 7309 阿毘達摩論母
1 Namo tassa bhagavato arahato sammāsambuddhassa 礼敬彼世尊、阿罗汉、正自觉者 Saṃyuttanikāye 相应部 Sagāthāvaggaṭīkā 有偈品复注 Ganthārambhakathāvaṇṇanā 序言注释 1. Saṃvaṇṇanārambhe [Pg.1] ratanattayavandanā saṃvaṇṇetabbassa dhammassa pabhavanissayavisuddhipaṭivedanatthaṃ, taṃ pana dhammasaṃvaṇṇanāsu viññūnaṃ bahumānuppādanatthaṃ, taṃ sammadeva tesaṃ uggahaṇadhāraṇādikkamaladdhabbāya sammāpaṭipattiyā sabbahitasukhanipphādanatthanti. Atha vā maṅgalabhāvato, sabbakiriyāsu pubbakiccabhāvato, paṇḍitehi samācaritabhāvato, āyatiṃ paresaṃ diṭṭhānugatiāpajjanato ca saṃvaṇṇanāyaṃ ratanattayapaṇāmakiriyāti. Atha vā ratanattayapaṇāmakaraṇaṃ pūjanīyapūjāpuññavisesanibbattanatthaṃ, taṃ attano yathāladdhasampattinimittakassa kammassa balānuppadānatthaṃ, antarā ca tassa asaṃkocāpanatthaṃ, tadubhayaṃ anantarāyena aṭṭhakathāya parisamāpanatthanti idameva ca payojanaṃ ācariyena idhādhippetaṃ. Tathā hi vakkhati ‘‘iti me pasannamatino…pe… tassānubhāvenā’’ti. Vatthuttayapūjā hi niratisayapuññakkhettasaṃbuddhiyā aparimeyyapabhāvo puññātisayoti bahuvidhantarāyepi lokasannivāse antarāyanibandhanasakalasaṃkilesaviddhaṃsanāya pahoti, bhayādiupaddavañca nivāreti. Yathāha ‘‘pūjārahe pūjayato’’tiādi (dha. pa. 195; apa. thera 1.10.1), tathā ‘‘ye, bhikkhave, buddhe pasannā, agge te pasannā, agge kho pana pasannānaṃ aggo vipāko hotī’’tiādi (itivu. 90). 1. 于释义之初礼敬三宝，是为了阐明所释义之法的根源、所依、清净与通达；又在法义释义中，为了使智者生起敬信；更为了使他们能正确学习、受持等，依正行而成就一切利益与安乐。或者，因其吉祥，为一切事业之前行，为智者所奉行，亦为后人树立典范，故于释义之初先行礼敬三宝。再者，礼敬三宝是为了生起供养应供者的殊胜福德，此福德能增强自身所获福报之业力，并使其间不生退减，二者皆能无障碍地完成此义注——此即阿阇黎于此所期许之目的。正如他将要说：“如是具信之我……由于他的威力……”。对三宝的供养，实为无上福田，其功德威力无量，故于多障之世间，亦能破除一切由障碍所生的烦恼，并消除怖畏等灾患。正如所说：“供养应供者……”等（法句195；长老譬喻1.10.1），又如：“诸比丘，于佛有净信者，即于至上者有净信；于至上者有净信，则得至上之果报”等（如是语90）。 ‘‘Buddhoti [Pg.2] kittayantassa, kāye bhavati yā pīti; Varameva hi sā pīti, kasiṇenapi jambudīpassa; Dhammoti…pe…, saṅghoti…pe…, jambudīpassā’’ti. (dī. ni. aṭṭha. 1.6); “称诵‘佛陀’时，身中生起喜悦；此喜悦实为至上，胜过整个瞻部洲。称诵‘法’时……称诵‘僧’时……胜过整个瞻部洲。”（长部义注1.6） Tathā ‘‘yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hotī’’tiādi (a. ni. 6.10; 11.11). ‘‘Araññe rukkhamūle vā…pe… bhayaṃ vā chambhitattaṃ vā lomahaṃso na hessatī’’ti (saṃ. ni. 1.249) ca. 正如：“摩诃男，当圣弟子忆念如来时，那时他的心既不会为贪欲所缠绕，也不会为嗔恚……也不会为愚痴所缠绕”等（增支部6.10；11.11）。又：“在森林中、树下……将不会有恐惧、害怕或毛骨悚然”（相应部1.249）。 Tattha yassa vatthuttayassa vandanaṃ kattukāmo, tassa guṇātisayayogasandassanatthaṃ ‘‘karuṇāsītalahadaya’’ntiādinā gāthattayamāha. Guṇātisayayogena hi vandanārahabhāvo, vandanārahe ca katā vandanā yathādhippetaṃ payojanaṃ sādhetīti. Tattha yassā desanāya saṃvaṇṇanaṃ kattukāmo, sā na vinayadesanā viya karuṇāppadhānā, nāpi abhidhammadesanā viya paññāppadhānā, atha kho karuṇāpaññāppadhānāti tadubhayappadhānameva tāva sammāsambuddhassa thomanaṃ kātuṃ tammūlakattā sesaratanānaṃ ‘‘karuṇāsītalahadaya’’ntiādi vuttaṃ. Tattha kiratīti karuṇā, paradukkhaṃ vikkhipati apanetīti attho. Atha vā kiṇātīti karuṇā, paradukkhe sati kāruṇikaṃ hiṃsati vibādhatīti attho. Paradukkhe sati sādhūnaṃ kampanaṃ hadayakhedaṃ karotīti vā karuṇā. Atha vā kamiti sukhaṃ, taṃ rundhatīti karuṇā. Esā hi paradukkhāpanayanakāmatālakkhaṇā attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibandhatīti attho. Karuṇāya sītalaṃ karuṇāsītalaṃ, karuṇāsītalaṃ hadayaṃ assāti karuṇāsītalahadayo, taṃ karuṇāsītalahadayaṃ. 此处，作者欲礼敬三宝，为显其殊胜功德，故说“悲心清凉”等三偈。因具殊胜功德，方堪受礼敬；对堪受礼敬者行礼敬，方能成就所愿。此处，欲阐释之教说，不像律(Vinaya)教说以悲为主，亦不像阿毗达摩(Abhidhamma)教说以慧为主，而是悲慧双运。故首先赞叹具足悲慧二德的正等觉者，因其为其余二宝之根本，而说“悲心清凉”等。所谓“悲”(karuṇā)，义为驱散、去除他人之苦。或谓“悲”，因他人有苦时，会伤害、侵扰具悲心者。或谓贤者见他人之苦，内心生起震动与忧虑，故为“悲”。或谓“乐”(kaṃ)为乐，能障碍此乐者为“悲”，因悲以欲去除他人之苦为相，具悲心者不顾己乐，故障碍、束缚己乐。由悲而清凉，是为“悲清凉”；有悲清凉之心者，是为“悲心清凉者”；此即“悲心清凉”。 Tattha kiñcāpi paresaṃ hitopasaṃhārasukhādiaparihānicchanasabhāvatāya, byāpādāratīnaṃ ujuvipaccanīkatāya ca sattasantānagatasantāpavicchedanākārapavattiyā mettāmuditānampi cittasītalabhāvakāraṇatā upalabbhati, tathāpi paradukkhāpanayanākārappavattiyā parūpatāpāsahanarasā avihiṃsābhūtā karuṇāva visesena bhagavato cittassa cittapassaddhi viya sītibhāvanimittanti vuttaṃ ‘‘karuṇāsītalahadaya’’nti. Karuṇāmukhena vā mettāmuditānampi hadayasītalabhāvakāraṇatā vuttāti daṭṭhabbā[Pg.3]. 虽然慈(mettā)与喜(muditā)具有希望他人获得利益与安乐、不希望他人遭受损害的自性，并且与嗔恚和厌恶直接相反，也具有使众生相续中的热恼止息的作用，因此慈与喜也能使心清凉。然而，由于悲心具有去除他人痛苦的作用，并且以不忍见他人受苦、不伤害他人为本质，因此，悲心尤其能使世尊的心如获得心平静般清凉，故说“悲心清凉之心”。当知，亦可说，藉由悲心，慈与喜亦能发挥令心清凉的作用。 Atha vā chaasādhāraṇañāṇavisesanibandhanabhūtā sātisayaṃ niravasesañca sabbaññutaññāṇaṃ viya savisayabyāpitāya mahākaruṇābhāvamupagatā karuṇāva bhagavato abhisayena hadayasītalabhāvahetūti āha ‘‘karuṇāsītalahadaya’’nti. 或者，世尊的悲心，已臻大悲(mahākaruṇā)之境，其遍及所缘，犹如基于六种不共智(chaasādhāraṇañāṇa)而殊胜圆满的一切智智(sabbaññutaññāṇa)遍及一切所知。此大悲即是世尊之心极度清凉之因，故说“悲心清凉之心”。 Atha vā satipi mettāmuditānaṃ sātisaye hadayasītibhāvanibandhanatte sakalabuddhaguṇavisesakāraṇatāya tāsampi kāraṇanti karuṇāva bhagavato ‘‘hadayasītalabhāvakāraṇa’’nti vuttā. Karuṇānidānā hi sabbepi buddhaguṇā, karuṇānubhāvanibbāpiyamānasaṃsāradukkhasantāpassa hi bhagavato paradukkhāpanayanakāmatāya anekānipi asaṅkhyeyyāni kappānaṃ akilantarūpasseva niravasesabuddhakaradhammasambharaṇaniyatassa samadhigatadhammādhipateyyassa ca sannihitesupi sattasaṅghāṭasamupanītahadayūpatāpanimittesu na īsakampi cittasītibhāvassa aññathattamahosīti. Etasmiñca atthavikappe tīsupi avatthāsu bhagavato karuṇā saṅgahitāti daṭṭhabbā. 或者，即使慈与喜是内心殊胜清凉之因，但悲心才被称为世尊“内心清凉之因”，因为悲心是一切佛陀殊胜功德之因，也是慈与喜之因。一切佛陀功德皆以悲心为根源，因世尊以悲心欲去除众生轮回之苦，故虽历经无数阿僧祇劫(asaṅkhyeyya kappa)亦不疲倦，注定圆满一切成就佛陀的资粮，并证得法自在。即使面对众生聚集所带来的种种恼心之事，世尊内心的清凉也未曾有丝毫改变。于此义理分析中，当知世尊于三种时位皆具悲心。 Pajānātīti paññā, yathāsabhāvaṃ pakārehi paṭivijjhatīti attho. Paññāva ñeyyāvaraṇappahānato pakārehi dhammasabhāvajotanaṭṭhena pajjototi paññāpajjoto. Savāsanappahānato visesena hataṃ samugghāṭitaṃ vihataṃ. Paññāpajjotena vihataṃ paññāpajjotavihataṃ. Muyhanti tena, sayaṃ vā muyhati, mohanamattameva vā tanti moho, avijjā. Sveva visayasabhāvapaṭicchādanakaraṇato andhakārasarikkhatāya tamo viyāti tamo. Paññāpajjotavihato mohatamo etassāti paññāpajjotavihatamohatamo, taṃ paññāpajjotavihatamohatamaṃ. Sabbesampi hi khīṇāsavānaṃ satipi paññāpajjotena avijjandhakārassa vihatabhāve saddhādhimuttehi viya diṭṭhippattānaṃ sāvakehi paccekasambuddhehi ca savāsanappahānena sammāsambuddhānaṃ kilesappahānassa viseso vijjatīti sātisayena avijjāppahānena bhagavantaṃ thomento āha ‘‘paññāpajjotavihatamohatama’’nti. “了知”(pajānāti)即是智慧(paññā)，义为能以各种方式如实洞见。智慧能断除所知障(ñeyyāvaraṇa)，以各种方式照亮诸法自性，故如明灯(pajjota)，称为“智慧明灯”。所谓“破”(vihata)，特指连同习气(vāsanā)一起断除，是为摧毁、根除、破除。由智慧明灯所破，即是“智慧明灯所破”。“痴”(moha)或“无明”(avijjā)，指能使人迷惑，或其自性即是迷惑。其能遮蔽所缘自性，犹如黑暗(andhakāra)，故亦称“暗”(tamo)。“其无明之暗已被智慧明灯所破”，此即“智慧明灯破无明暗”。虽然一切漏尽者(khīṇāsava)皆以智慧明灯破除无明之暗，但与随信行(saddhādhimutta)、见至(diṭṭhippatta)等声闻弟子及独觉(paccekasambuddha)相比，正等觉者(sammāsambuddha)连同习气亦一并断尽，其断除烦恼更为殊胜。因此，为赞叹世尊此超胜的断无明之功德，而说“智慧明灯破无明暗”。 Atha vā antarena paropadesaṃ attano santāne accantaṃ avijjandhakāravigamassa nibbattitattā, tathā sabbaññutāya balesu ca vasībhāvassa samadhigatattā, parasantatiyañca dhammadesanātisayānubhāvena sammadeva tassa [Pg.4] pavattitattā bhagavāva visesato mohatamavigamena thometabboti āha ‘‘paññāpajjotavihatamohatama’’nti. Imasmiñca atthavikappe ‘‘paññāpajjoto’’ti padena bhagavato paṭivedhapaññā viya desanāpaññāpi sāmaññaniddesena, ekasesanayena vā saṅgahitāti daṭṭhabbā. 或者，由于不依赖他人教导，即能于自身相续中彻底消除无明黑暗，如是证得一切智及诸力的自在，又以说法殊胜威力，令他人相续如实生起，因此唯有世尊特别值得以破除愚痴黑暗的功德来赞叹，所以说“以智慧明灯破除愚痴黑暗”。于此义理阐释中，“智慧明灯”一词，应当理解为通过一般性的指代，世尊的证悟智慧与说法智慧皆被包含在内，或以一总摄余的方式来统摄。 Atha vā bhagavato ñāṇassa ñeyyapariyantikattā sakalañeyyadhammasabhāvāvabodhanasamatthena anāvaraṇañāṇasaṅkhātena paññāpajjotena sabbañeyyadhammasabhāvacchādakassa mohandhakārassa vidhamitattā anaññasādhāraṇo bhagavato mohatamavināsoti katvā vuttaṃ ‘‘paññāpajjotavihatamohatama’’nti. Ettha ca mohatamavidhamanante adhigatattā anāvaraṇañāṇaṃ kāraṇūpacārena sasantāne mohatamavidhamananti daṭṭhabbaṃ. Abhinīhārasampattiyā savāsanappahānameva hi kilesānaṃ ñeyyāvaraṇapahānanti, parasantāne pana mohatamavidhamanassa kāraṇabhāvato phalūpacārena anāvaraṇañāṇaṃ ‘‘mohatamavidhamana’’nti vuccatīti. 或者说，由于世尊之智以所知为究竟，故能以名为无碍智的智慧明灯，凭借其了知一切所知法自性的能力，驱散了覆盖一切所知法自性的愚痴黑暗，因此说世尊破除愚痴黑暗是无与伦比的，故言“以智慧明灯破除愚痴黑暗”。于此当知，无碍智是在破除愚痴黑暗之后证得的，故从因的转喻而言，它在自身相续中被称为“破除愚痴黑暗”。因为发愿圆满时，连同习气一同断除诸烦恼，即是断除所知障；但在他人相续中，无碍智是破除愚痴黑暗之因，故从果的转喻而言，它被称为“破除愚痴黑暗”。 Kiṃ pana kāraṇaṃ avijjāsamugghātoyeveko pahānasampattivasena bhagavato thomanānimittaṃ gayhati, na pana sātisayaṃ niravasesakilesapahānanti? Tappahānavacaneneva tadekaṭṭhatāya sakalasaṃkilesagaṇasamugghātassa jotitabhāvato. Na hi so tādiso kileso atthi, yo niravasesaavijjāppahānena na pahīyatīti. 为何仅以彻底根除无明，作为赞叹世尊舍断圆满的理由，而不说（他）超胜地、无余地断尽一切烦恼呢？因为“断除无明”之言，因其义理同一，即已阐明了对一切染污聚的根除。确实没有这样的烦恼，能在无明被无余断除之后，仍未被断除。 Atha vā vijjā viya sakalakusaladhammasamuppattiyā niravasesākusaladhammanibbattiyā saṃsārappavattiyā ca avijjā padhānakāraṇanti tabbighātavacanena sakalasaṃkilesagaṇasamugghāto vutto eva hotīti vuttaṃ ‘‘paññāpajjotavihatamohatama’’nti. 或者说，无明是一切不善法生起及轮回流转的主要原因，犹如明(vijjā)是一切善法生起的主要原因，因此，言说破除无明，即是言说根除一切染污聚，故说“以智慧明灯破除愚痴黑暗”。 Narā ca amarā ca narāmarā, saha narāmarehīti sanarāmaro, sanarāmaro ca so loko cāti sanarāmaraloko, tassa garūti sanarāmaralokagaru, taṃ sanarāmaralokagaruṃ. Etena devamanussānaṃ viya tadavasiṭṭhasattānampi yathārahaṃ guṇavisesāvahatāya bhagavato upakārataṃ dasseti. Na cettha padhānāppadhānabhāvo codetabbo. Añño hi saddakkamo, añño atthakkamo. Edisesu hi samāsapadesu padhānampi appadhānaṃ viya niddisīyati yathā ‘‘sarājikāya parisāyā’’ti [Pg.5] (apa. aṭṭha. 1.1.82). Kāmañcettha sattasaṅkhārokāsavasena tividho loko, garubhāvassa pana adhippetattā garukaraṇasamatthasseva sattalokassa vasena attho gahetabbo. So hi lokīyanti ettha puññapāpāni tabbipāko cāti ‘‘loko’’ti vuccati. Amaraggahaṇena cettha upapattidevā adhippetā. 人(narā)与天(amarā)为人天(narāmarā)；与人天俱，故为“与人天俱者”(sanarāmaro)；彼与人天俱的世界(loko)，故为“人天世界”(sanarāmaraloko)；此世界之师(garu)，故为“人天世界之师”(sanarāmaralokagaru)，（顶礼）彼“人天世界之师”。此句显示了世尊为天、人及其他有情，随其各自根机带来功德之殊胜，从而利益他们。此处不应诘难主次之分，因为语序是一回事，义序是另一回事。在此类复合词中，主要部分有时也如次要部分般被表述，例如“与王俱的会众”(sarājikāya parisāya)。虽然世间可依有情、行、器世间而分为三种，但此处意在彰显“师”义，故应依能够致敬的有情世间来理解。所谓“世间”(loko)，是指于其中可见(lokīyanti)善恶业及其果报，故得此名。此处“天”(amara)一词，意指生天(upapattidevā)。 Atha vā samūhattho loka-saddo samudāyavasena lokīyati paññāpīyatīti. Saha narehīti sanarā, sanarā ca te amarā cāti sanarāmarā, tesaṃ lokoti sanarāmaralokoti purimanayeneva yojetabbaṃ. Amara-saddena cettha visuddhidevāpi saṅgayhanti. Te hi maraṇābhāvato paramatthato amarā, narāmarānaṃyeva gahaṇaṃ ukkaṭṭhaniddesavasena yathā ‘‘satthā devamanussāna’’nti (dī. ni. 1.157). Tathā hi sabbānatthapariharaṇapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantamupakāritāya aparimitanirupamappabhāvaguṇavisesasamaṅgitāya ca sabbasattuttamo bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamaṃ gāravaṭṭhānaṃ. Tena vuttaṃ ‘‘sanarāmaralokagaru’’nti. 或者说，“世间”(loka)一词有“集合”之义，因其作为集合体被认知(lokīyati)、被施设(paññāpīyati)。“与人俱”(saha narehi)为“有人”(sanarā)，彼“有人”者与“天”(amarā)合为“人天”(sanarāmarā)，其“世间”为“人天世间”(sanarāmaraloka)，应如前述方式组合。此处“天”(amara)一词亦包含清净天(visuddhidevā)，因其无有死亡，故从胜义而言为“不死”。此处仅取人天，是依卓越者而作的指称，如“天人之师”(satthā devamanussānaṃ)（《长部》1.157）。诚然，世尊以远离一切无益为先，致力于成就无余的利益安乐，具备无上加行圆满，对包含天人在内的人类有情极为饶益，具足无量无匹的威力与功德特质，为一切有情中的最上者，于无量世界界中，是无量有情的至上皈敬之处。是故说为“人天世界之师”。 Sobhanaṃ gataṃ gamanaṃ etassāti sugato. Bhagavato hi veneyyajanupasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ, tathā lakkhaṇānubyañjanapaṭimaṇḍitarūpakāyatāya dutavilambitakhalitānukaḍḍhananippīḷanukkuṭikakuṭilākulatādi- dosarahitamavahasitarājahaṃsavasabhavāraṇamigarājagamanaṃ kāyagamanaṃ ñāṇagamanañca vipulanimmalakaruṇāsativīriyādiguṇavisesasahitamabhinīhārato yāva mahābodhi niravajjatāya sobhanamevāti. 其所行(gataṃ)或行走(gamanaṃ)美好(sobhanaṃ)，故为善逝(Sugata)。世尊前往教化所化有情之处，纯粹为成就彼等的利益安乐，故其所行美好。同样，其色身由相好庄严，其步态超越鹅王、牛王、象王、狮子王，无有太快、太慢、颠仆、拖曳、紧缩、蹲踞、歪斜、散乱等过失；其身行与智行，从发愿(abhinīhāra)乃至大菩提，皆因具足广大、无瑕的悲、念、精进等殊胜功德而无有瑕疵，故其所行美好。 Atha vā sayambhūñāṇena sakalamapi lokaṃ pariññābhisamayavasena parijānanto ñāṇena sammā gato avagatoti sugato, tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato atītoti sugato, lokanirodhaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato, lokanirodhagāminiṃ paṭipadaṃ bhāvanābhisamayavasena sammā [Pg.6] gato paṭipannoti sugato. ‘‘Sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato’’tiādinā nayena (mahāni. 38) ayamattho vibhāvetabboti. 或者，以无师自证智，通过遍知通达了知一切世间，即是以智慧正确地去向(sammā gato)或了悟(avagato)，故为善逝。同样，通过舍断通达舍弃世间集，令其达到不生起的法性，即是正确地去向或超越(atīto)，故为善逝。通过作证通达，正确地去向或证得(adhigato)世间灭——涅槃，故为善逝。通过修习通达，正确地去向或行于(paṭipanno)趣向世间灭之道，故为善逝。此义应依《大义释》(Mahāniddesa 38)中“以须陀洹道所断的诸烦恼，他不再趣向、返回、回归彼等烦恼，故为善逝”等方法来阐明。 Atha vā sundaraṃ ṭhānaṃ sammāsambodhiṃ, nibbānameva vā gato adhigatoti sugato. Yasmā vā bhūtaṃ tacchaṃ atthasaṃhitaṃ veneyyānaṃ yathārahaṃ kālayuttameva ca dhammaṃ bhāsati, tasmā sammā gadati vadatīti sugato da-kārassa ta-kāraṃ katvā. Iti sobhanagamanatādīhi sugato, taṃ sugataṃ. 又或者，因其去向(gato)或证得(adhigato)美妙(sundaraṃ)之处，即正等觉或涅槃，故为善逝。又或者，因其为所化有情宣说真实、如实、有益且适时之法，故为善说(sammā gadati)，（词源上）是将da音转为ta音而成为Sugata。如是，因其所行美好等义，故为善逝。（我礼敬）彼善逝。 Puññapāpakehi upapajjanavasena gantabbato gatiyo, upapattibhavavisesā. Tā pana nirayādivasena pañcavidhā. Tā hi sakalassapi bhavagāmikammassa ariyamaggādhigamena avipākārahabhāvakaraṇena nivattitattā bhagavā pañcahipi gatīhi suṭṭhu mutto visaṃyuttoti āha ‘‘gativimutta’’nti. Etena bhagavato katthacipi apariyāpannataṃ dasseti, yato bhagavā ‘‘devātidevo’’ti vuccati. Tenāha – 由福业与非福业而投生，因是所趣向处，故名为“趣”(gatiyo)，此即再生有(upapattibhava)的差别。彼等趣，依地狱等而有五种。由于世尊已证得圣道，令一切导向“有”的业不能再生果报，从而止息了彼等趣，是故，世尊已从五趣中善解脱、不相应，故说“解脱诸趣”。此句显示世尊不被纳入任何一处，因此被称为“天中天”(devātidevo)。故说： ‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo; Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje; Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36); “能令我投生为天人、乾闼婆或飞鸟之业，能令我成为夜叉或再生为人道之业——我之彼等诸漏皆已尽，已摧毁，已拔除。”（《增支部》4.36） Taṃtaṃgatisaṃvattanakānañhi kammakilesānaṃ aggamaggena bodhimūleyeva suppahīnattā natthi bhagavato gatipariyāpannatāti accantameva bhagavā sabbabhavayonigativiññāṇaṭṭhitisattāvāsasattanikāyehi suparimutto. Taṃ gativimuttaṃ. Vandeti namāmi, thomemīti vā attho. 彼等能导致轮回至各趣（gati）的业与烦恼，已由最上道（aggamagga）于菩提树下善断，故世尊不为趣所含摄。世尊确实已从一切有、胎、趣、识住、有情居、有情众中完全解脱。彼即趣解脱者。“礼敬”（Vande）意为“我礼拜”或“我赞叹”。 Atha vā gativimuttanti anupādisesanibbānadhātuppattiyā bhagavantaṃ thometi. Ettha hi dvīhi ākārehi bhagavato thomanā veditabbā attahitasampattito parahitapaṭipattito ca. Tesu attahitasampatti anāvaraṇañāṇādhigamato, savāsanānaṃ sabbesaṃ kilesānaṃ accantapahānato, anupādisesanibbānappattito ca veditabbā. Parahitapaṭipatti lābhasakkārādinirapekkhacittassa sabbadukkhaniyyānikadhammadesanato, viruddhesupi niccaṃ hitajjhāsayavasena ñāṇaparipākakālāgamanato ca. Sā panettha āsayato payogato ca duvidhā parahitapaṭipatti, tividhā [Pg.7] ca attahitasampatti pakāsitā hoti, kathaṃ? ‘‘Karuṇāsītalahadaya’’nti etena āsayato parahitapaṭipatti, sammāgadanatthena sugata-saddena payogato parahitapaṭipatti, ‘‘paññāpajjotavihatamohatamaṃ gativimutta’’nti etehi catusaccapaṭivedhatthena ca sugata-saddena tividhāpi attahitasampatti, avasiṭṭhatthena tena ‘‘paññāpajjotavihatamohatama’’nti etena ca sabbāpi attahitasampatti parahitapaṭipatti pakāsitā hotīti. 或者说，“趣解脱者”（gativimuttaṃ）是为赞叹世尊证得无余依涅槃界。此处应当从两种角度理解对世尊的赞叹：自利圆满与利他行道。其中自利圆满可从以下三方面理解：证得无碍智，连同习气（vāsana）彻底断除一切烦恼，证得无余依涅槃。利他行道则表现为：不期求利养、恭敬等而宣说能导向一切苦之出离的法，即使面对敌对者也常怀利益之心，等待其智慧成熟的时机。这里的利他行道又可从意乐和实行两方面说明，自利圆满则从三个方面彰显。如何理解呢？“慈悲清凉心”彰显意乐之利他；以具“善说”义的“善逝”一词，彰显实行之利他；“以智慧明灯破除痴暗”、“趣解脱者”等语，以及以具“通达四圣谛”义的“善逝”一词，彰显三种自利圆满；而以其（善逝一词）余义，以及“以智慧明灯破除痴暗”一词，则完整地展现了自利圆满与利他行道。 Atha vā tīhi ākārehi bhagavato thomanā veditabbā – hetuto phalato upakārato ca. Tattha hetu mahākaruṇā, sā paṭhamapadena dassitā. Phalaṃ catubbidhaṃ ñāṇasampadā pahānasampadā ānubhāvasampadā rūpakāyasampadā cāti. Tāsu ñāṇapahānasampadā dutiyapadena saccapaṭivedhatthena ca sugata-saddena pakāsitā honti, ānubhāvasampadā pana tatiyapadena, rūpakāyasampadā yathāvuttakāyagamanasobhanatthena sugata-saddena lakkhaṇānubyañjanapāripūriyā vinā tadabhāvato. Upakāro anantaraṃ abāhiraṃ karitvā tividhayānamukhena vimuttidhammadesanā. So sammāgadanatthena sugata-saddena pakāsito hotīti veditabbaṃ. 或者说，应从因、果、饶益三个方面来理解对世尊的赞叹。其中，因是大悲心，已由第一词开显。果有四种：智慧圆满、断德圆满、威德圆满、色身圆满。其中，智慧圆满与断德圆满由第二词及具“洞见四谛”义的“善逝”一词开显；威德圆满由第三词开显；色身圆满则由“善逝”一词以其“身行端严”之义开显，因为若无相好圆满，则无此端严。饶益是指不分内外，通过三乘（yāna）之门宣说解脱之法。此饶益应理解为由“善逝”一词以其“善说”之义开显。 Tattha ‘‘karuṇāsītalahadaya’’nti etena sammāsambodhiyā mūlaṃ dasseti. Mahākaruṇāya sañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthaṃ katābhinīhāro anupubbena pāramiyo pūretvā anuttaraṃ sammāsambodhiṃ adhigatoti karuṇā sammāsambodhiyā mūlaṃ. ‘‘Paññāpajjotavihatamohatama’’nti etena sammāsambodhiṃ dasseti. Anāvaraṇañāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ sammāsambodhīti vuccatīti. Sammāgamanatthena sugata-saddena sammāsambodhiyā paṭipattiṃ dasseti līnuddhaccapatiṭṭhānāyūhanakāmasukhallikattakilamathānuyoga-sassatucchedābhinivesādi-antadvayarahitāya karuṇāpaññāpariggahitāya majjhimāya paṭipattiyā pakāsanato sugata-saddassa. Itarehi sammāsambodhiyā padhānāppadhānabhedaṃ payojanaṃ dasseti. Saṃsāramahoghato sattasantāraṇañhettha padhānaṃ payojanaṃ, tadaññamappadhānaṃ. Tesu padhānena parahitapaṭipattiṃ dasseti, itarena attahitasampattiṃ, tadubhayena attahitāya paṭipannādīsu catūsu puggalesu bhagavato [Pg.8] catutthapuggalabhāvaṃ dasseti. Tena ca anuttaradakkhiṇeyyabhāvaṃ, uttamavandanīyabhāvaṃ, attano ca vandanakiriyāya khettaṅgatabhāvaṃ dasseti. 于此，“悲心清凉”一句，显示正等正觉之根本。因世尊以大悲心所策发，为救度众生脱离轮回淤泥，发起大愿，次第圆满诸波罗蜜，证得无上正等正觉，故说悲乃正等正觉之根本。“智慧明灯破除无明黑暗”一句，则显示正等正觉本身。因无碍智乃道智之所依，道智亦是无碍智之所依，二者合称正等正觉。以“善逝”一词，依“善行道”之义，阐明正等正觉之行道——远离沉滞与掉举、耽溺于欲乐与苦行、以及常断二见等诸边执，由悲与慧所摄持之中道。“善逝”一词正是用以表明此中道。其余词句则显示正等正觉之主要与次要作用。于此，度众生出轮回大流乃主要作用，其余则为次要作用。其中，主要作用显示利他之行，次要作用显示自利成就，二者结合则表明世尊于四类众生(puggala)中位居第四，由此显示其无上应供之德、最上可敬之性，以及自身堪为礼拜福田之特质。 Ettha ca karuṇāgahaṇena lokiyesu mahaggatabhāvappattāsādhāraṇaguṇadīpanato bhagavato sabbalokiyaguṇasampatti dassitā hoti, paññāgahaṇena sabbaññutaññāṇapadaṭṭhānamaggañāṇadīpanato sabbalokuttaraguṇasampatti. Tadubhayaggahaṇasiddho hi attho ‘‘sanarāmaralokagaru’’ntiādinā vipañcīyatīti. Karuṇāgahaṇena ca upagamanaṃ nirupakkilesaṃ dasseti, paññāgahaṇena apagamanaṃ. Tathā karuṇāgahaṇena lokasamaññānurūpaṃ bhagavato pavattiṃ dasseti lokavohāravisayattā karuṇāya, paññāgahaṇena samaññāya anatidhāvanaṃ. Sabhāvānavabodhena hi dhammānaṃ samaññaṃ atidhāvitvā sattādiparāmasanaṃ hotīti. Tathā karuṇāgahaṇena mahākaruṇāsamāpattivihāraṃ dasseti, paññāgahaṇena tīsu kālesu appaṭihatañāṇaṃ catusaccañāṇaṃ catupaṭisambhidāñāṇaṃ catuvesārajjañāṇaṃ, karuṇāgahaṇena mahākaruṇāsamāpattiñāṇassa gahitattā sesādhāraṇañāṇāni cha abhiññā aṭṭhasu parisāsu akampanañāṇāni dasa balāni cuddasa buddhañāṇāni soḷasa ñāṇacariyā aṭṭhārasa buddhadhammā catucattālīsa ñāṇavatthūni sattasattati ñāṇavatthūnīti evamādīnaṃ anekesaṃ paññāpabhedānaṃ vasena ñāṇacāraṃ dasseti. Tathā karuṇāgahaṇena caraṇasampattiṃ, paññāgahaṇena vijjāsampattiṃ. Karuṇāgahaṇena attādhipatitā, paññāgahaṇena dhammādhipatitā. Karuṇāgahaṇena lokanāthabhāvo, paññāgahaṇena attanāthabhāvo. Tathā karuṇāgahaṇena pubbakāribhāvo, paññāgahaṇena kataññutā. Karuṇāgahaṇena aparantapatā, paññāgahaṇena anattantapatā. Karuṇāgahaṇena vā buddhakaradhammasiddhi, paññāgahaṇena buddhabhāvasiddhi. Tathā karuṇāgahaṇena paresaṃ tāraṇaṃ, paññāgahaṇena sayaṃ tāraṇaṃ. Tathā karuṇāgahaṇena sabbasattesu anuggahacittatā, paññāgahaṇena sabbadhammesu virattacittatā dassitā hoti. 于此，以悲心显示世尊具足世间功德，此乃证得崇高境界者所特有之功德；以智慧显示世尊具足一切出世间功德，此乃彰显作为一切知智（sabbaññutaññāṇa）基石的道智。二者并举所成就之义，可由“天人世间之师”等语详述。又，以悲心显示（对众生之）亲近无有染恼，以智慧显示（对烦恼之）远离。同样，以悲心显示世尊随顺世间共许而行，因悲心乃世间言谈之范畴；以智慧显示不逾越共许，因为若不觉知诸法自性，便会逾越共许而执取有情等。同样，以悲心显示安住于大悲定；以智慧显示于三世无碍之智、四圣谛智、四无碍解智、四无畏智。因以悲心已含摄大悲定智，故藉智慧可显示其余诸无共智，如：六神通、于八众中不动摇之智、十力、十四佛智、十六智行、十八佛不共法、四十四智事、七十七智事等无量智慧差别，从而显示智慧之行境。同样，以悲心显示行（caraṇa）圆满，以智慧显示明（vijjā）圆满。以悲心显示以自我为增上，以智慧显示以法为增上。以悲心显示为世间之怙主，以智慧显示为自身之怙主。同样，以悲心显示为先益者，以智慧显示为知恩者。以悲心显示不恼害他，以智慧显示不恼害自。或可说，以悲心成就致佛之法，以智慧成就佛陀之境。同样，以悲心显示度化他人，以智慧显示自我解脱。同样，以悲心显示对一切众生怀有悲悯心，以智慧显示对一切法怀有离欲心。 Sabbesañca buddhaguṇānaṃ karuṇā ādi tannidānabhāvato, paññā pariyosānaṃ tato uttari karaṇīyābhāvato. Iti ādipariyosānadassanena sabbe buddhaguṇā dassitā honti. Tathā karuṇāgahaṇena sīlakkhandhapubbaṅgamo [Pg.9] samādhikkhandho dassito hoti. Karuṇānidānañhi sīlaṃ tato pāṇātipātādiviratippavattito, sā ca jhānattayasampayoginīti. Paññāvacanena paññākkhandho. Sīlañca sabbabuddhaguṇānaṃ ādi, samādhi majjhe, paññā pariyosānanti evampi ādimajjhapariyosānakalyāṇadassanena sabbe buddhaguṇā dassitā honti nayato dassitattā. Eso eva hi niravasesato buddhaguṇānaṃ dassanupāyo, yadidaṃ nayaggahaṇaṃ, aññathā ko nāma samattho bhagavato guṇe anupadaṃ niravasesato dassetuṃ. Tenevāha – 一切佛德中，悲乃最初之因由，慧乃最终之归宿，因无有更上者。如是见其首尾，则能展现一切佛德。复次，摄取悲，则能显示以戒蕴为先导之定蕴。因戒之根源乃悲，由此生起远离杀生等恶行之行为，且此悲与三种禅定相应。言及慧，则能显示慧蕴。戒乃诸佛德之开端，定乃中间，慧乃终结。如是藉由显示开端、中间与结尾之善，则能展现一切佛德，因已从方法上进行展示。此乃毫无遗漏地展示佛德之方法，亦即摄取方法要点，否则谁有能力逐一无遗地宣说世尊功德耶？是故说： ‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,Kappampi ce aññamabhāsamāno; Khīyetha kappo ciradīghamantare,Vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 3.425; udā. 53; bu. vaṃ. aṭṭha. 4.5; cariyā. aṭṭha. nidānakathā, pakiṇṇakakathā; apa. 2.7.20) – “佛陀亦为佛陀说其德，纵经一劫不言他；长劫虽有穷尽时，如来功德无穷尽。” Teneva ca āyasmatā sāriputtattherenapi buddaguṇaparicchedanaṃ pati anuyuttena ‘‘no hetaṃ, bhante’’ti paṭikkhipitvā ‘‘api ca me, bhante, dhammanvayo vidito’’ti (dī. ni. 2.146) vuttaṃ. 是故，具寿舍利弗长老在被问及界定佛陀功德时，亦曾否定道：“世尊，非如是也。”继而说：“世尊，然我已了知法之理趣。” 2. Evaṃ saṅkhepena sakalasabbaññuguṇehi bhagavantaṃ abhitthavitvā idāni saddhammaṃ thometuṃ ‘‘buddhopī’’tiādimāha. Tattha buddhoti kattuniddeso. Buddhabhāvanti kammaniddeso. Bhāvetvā sacchikatvāti ca pubbakālakiriyāniddeso. Yanti aniyamato kammaniddeso. Upagatoti aparakālakiriyāniddeso. Vandeti kiriyāniddeso. Tanti niyamanaṃ. Dhammanti vandanakiriyāya kammaniddeso. Gatamalaṃ anuttaranti ca tabbisesanaṃ. 2. 如是简略赞叹世尊一切遍智功德后，今为赞扬正法，故说“佛陀亦”等。其中，“佛陀”乃指施事者；“佛境”乃指受事者；“修习而证得”乃指前时动词；“所”乃指不定受事者；“到达”乃指后时动词；“礼敬”乃指动词；“彼”乃指限定；“法”乃指礼敬动词之受事者；“离垢无上”乃其修饰语。 Tattha buddhasaddassa tāva – ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’tiādinā niddesanayena (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97) attho veditabbo. Atha vā savāsanāya aññāṇaniddāya accantavigamato, buddhiyā vā vikasitabhāvato buddhavāti buddho jāgaraṇavikasanatthavasena. Atha vā kassacipi ñeyyadhammassa anavabuddhassa abhāvena ñeyyavisesassa kammabhāvena [Pg.10] aggahaṇato kammavacanicchāya abhāvena avagamanatthavaseneva kattuniddeso labbhatīti buddhavāti buddho yathā ‘‘dikkhito na dadātī’’ti. Atthato pana pāramitāparibhāvito sayambhūñāṇena saha vāsanāya vihataviddhastaniravasesakileso mahākaruṇā sabbaññutaññāṇādiaparimeyyaguṇagaṇādhāro khandhasantāno buddho. Yathāha – ‘‘buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi. Tattha ca sabbaññutaṃ patto balesu ca vasībhāva’’nti (mahāni. 192). Api-saddo sambhāvane. Tena ‘‘evaṃ guṇavisesayutto sopi nāma bhagavā’’ti vakkhamānaguṇe dhamme sambhāvanaṃ dīpeti. Buddhabhāvanti sammāsambodhiṃ. Bhāvetvāti uppādetvā vaḍḍhetvā ca. Sacchikatvāti paccakkhaṃ katvā. Upagatoti patto, adhigatoti attho. Etassa ‘‘buddhabhāva’’nti etena sambandho. Gatamalanti vigatamalaṃ, niddosanti attho. Vandeti paṇamāmi, thomemi vā. Anuttaranti uttararahitaṃ, lokuttaranti attho. Dhammanti yathānusiṭṭhaṃ paṭipajjamāne apāyato saṃsārato ca apatamāne dhāretīti dhammo. 于此，“佛”字之含义，应依《大义释》(Mahāniddesa)及《小义释》(Cūḷaniddesa)等所说“觉悟真理故为佛，觉悟众生故为佛”等解释来理解。或因彻底断除含习气之无明眠，或因智慧之开显性，依觉醒与开显之义称为佛陀。复次，或如“受戒者不施与”之例，因无有任何未被觉悟之所知法，亦无对所知事物特殊业性之执取，无有造作语之意图，仅藉觉悟之义而得施事者之解释，故称为佛陀。从根本上说，以波罗蜜熏修，凭借自生智慧，连同习气一并消除所有剩余烦恼，具备大悲心、一切智智等无法衡量功德之蕴相续，即是佛陀。正如《大义释》所说：“所谓佛陀，即是彼世尊，乃自存者，无师自证，于昔未曾闻之法中，自证真理。且已获得一切智，于诸力中获得自在。”“亦”字表示可能性。是故表明“拥有如是殊胜功德之世尊”于即将描述之功德法上之可能性。佛之境界即是正等正觉。修习即是生起与增长。现证即是亲身证得。证得即是获得，成就即是此义。此与“佛之境界”相关联。离垢即是远离污垢，无过失即是此义。礼敬即是顶礼，亦是赞叹。无上即是无有更上者，出世间即是此义。法乃指依教导修行之人，能令彼等免于堕入恶趣与轮回，故称为法。 Ayañhettha saṅkhepattho – evaṃ vividhaguṇagaṇasamannāgato buddhopi bhagavā yaṃ ariyamaggasaṅkhātaṃ dhammaṃ bhāvetvā phalanibbānasaṅkhātaṃ pana dhammaṃ sacchikatvā anuttaraṃ sammāsambodhiṃ adhigato, tametaṃ buddhānampi buddhabhāvahetubhūtaṃ sabbadosamalarahitaṃ attano uttaritarābhāvena anuttaraṃ paṭivedhasaddhammaṃ namāmīti. Pariyattisaddhammassapi tappakāsanattā idha saṅgaho daṭṭhabbo. Atha vā ‘‘abhidhammanayasamuddaṃ adhigacchi, tīṇi piṭakāni sammasī’’ti ca aṭṭhakathāyaṃ vuttattā pariyattidhammassapi sacchikiriyasammasanapariyāyo labbhatīti sopi idha vutto evāti daṭṭhabbaṃ. 此处简要说明如下：如此具足种种功德的世尊，修习名为圣道的法，证得名为果法与涅槃法的法，成就无上正等正觉。此法是诸佛成佛之因，远离一切过失与垢染，因其自身至高无上，我礼敬此无上通达之正法。由于教理正法亦能阐明此义，故应理解为此处亦包含教理正法。或者，如义注所说“通达阿毗达摩之义海，遍察三藏”，因此教理正法亦具有现证与遍察之意义，所以亦应理解为此处包含了教理正法。 Tathā ‘‘yaṃ dhammaṃ bhāvetvā sacchikatvā’’ti ca vuttattā buddhakaradhammabhūtāhi pāramitāhi saha pubbabhāge adhisīlasikkhādayopi idha dhamma-saddena saṅgahitāti veditabbaṃ. Tāpi hi malapaṭipakkhatāya gatamalā anaññasādhāraṇatāya anuttarā cāti. Tathā hi sattānaṃ sakalavaṭṭadukkhanissaraṇatthāya katamahābhinīhāro mahākaruṇādhivāsapesalajjhāsayo paññāvisesaparidhotanimmalānaṃ dānadamasaññamādīnaṃ uttamadhammānaṃ [Pg.11] satasahassādhikāni kappānaṃ cattāri asaṅkhyeyyāni sakkaccaṃ nirantaraṃ niravasesānaṃ bhāvanāpaccakkhakaraṇehi kammādīsu adhigatavasibhāvo acchariyācinteyyamahānubhāvo adhisīlādhicittānaṃ paramukkaṃsapāramippatto bhagavā paccayākāre catuvīsatikoṭisatasahassamukhena mahāvajirañāṇaṃ pesetvā anuttaraṃ sammāsambodhiṃ abhisambuddhoti. 正如“修习此法并证得此法”所说，应当知道作为成佛之法的波罗蜜，以及前期阶段的增上戒学等，在此都以“法”一词涵盖。这些法也因为是垢染的对治，所以是已离垢的；又因为是不共于他人的，所以是无上的。这是因为，为了让众生脱离一切轮回之苦，发起大誓愿，以大悲为住处，具足柔和的意乐，以殊胜智慧洗涤清净的布施、调伏、自制等殊胜法，历经四大阿僧祇劫又十万大劫，恭敬地、持续不断地、毫无遗漏地进行修习与亲身实践，在业等方面获得自在力，具有不可思议的伟大力量，达到增上戒、增上心的究竟圆满，世尊以二十四万亿种缘相，发出金刚大智慧，现等觉无上正等正觉。 Ettha ca ‘‘bhāvetvā’’ti etena vijjāsampadāya dhammaṃ thometi, ‘‘sacchikatvā’’ti etena vimuttisampadāya. Tathā paṭhamena jhānasampadāya, dutiyena vimokkhasampadāya. Paṭhamena vā samādhisampadāya, dutiyena samāpattisampadāya. Atha vā paṭhamena khayeñāṇabhāvena, dutiyena anuppādeñāṇabhāvena. Purimena vā vijjūpamatāya, dutiyena vajirupamatāya. Purimena vā virāgasampattiyā, dutiyena nirodhasampattiyā. Tathā paṭhamena niyyānabhāvena, dutiyena nissaraṇabhāvena. Paṭhamena vā hetubhāvena, dutiyena asaṅkhatabhāvena. Paṭhamena vā dassanabhāvena, dutiyena vivekabhāvena. Paṭhamena vā adhipatibhāvena, dutiyena amatabhāvena dhammaṃ thometi. Atha vā ‘‘yaṃ dhammaṃ bhāvetvā buddhabhāvaṃ upagato’’ti etena svākkhātatāya dhammaṃ thometi, ‘‘sacchikatvā’’ti etena sandiṭṭhikatāya. Tathā purimena akālikatāya, pacchimena ehipassikatāya. Purimena vā opaneyyikatāya, pacchimena paccattaṃ veditabbatāya dhammaṃ thometi. ‘‘Gatamala’’nti iminā saṃkilesābhāvadīpanena dhammassa parisuddhataṃ dasseti. ‘‘Anuttara’’nti etena aññassa visiṭṭhassa abhāvadīpanena vipulaparipuṇṇataṃ. Paṭhamena vā pahānasampadaṃ dhammassa dasseti, dutiyena sabhāvasampadaṃ. Bhāvetabbatāya vā dhammassa gatamalabhāvo yojetabbo. Bhāvanābalena hi so dosānaṃ samugghātako hotīti. Sacchikātabbabhāvena anuttarabhāvo yojetabbo. Sacchikiriyānibbattito hi tatuttarikaraṇīyābhāvato anaññasādhāraṇatāya anuttaroti. Tathā ‘‘bhāvetvā’’ti etena saha pubbabhāgasīlādīhi sekkhā sīlasamādhipaññākkhandhā dassitā honti. ‘‘Sacchikatvā’’ti etena saha asaṅkhatāya dhātuyā asekkhā sīlasamādhipaññākkhandhā dassitā hontīti. 此处，以“修习”(bhāvetvā)一词赞叹法的明具足(vijjāsampadā)，以“证得”(sacchikatvā)一词赞叹法的解脱具足(vimuttisampadā)。如此，前者为禅那具足(jhānasampadā)，后者为解脱具足(vimokkhasampadā)。或者，前者为定具足(samādhisampadā)，后者为等至具足(samāpattisampadā)。又或者，前者为尽智的状态，后者为无生智的状态。前者如电光，后者如金刚。前者为离贪成就(virāgasampatti)，后者为灭成就(nirodhasampatti)。如此，前者为出离的状态，后者为解脱的状态。前者为因的状态，后者为无为的状态。前者为见的状态，后者为远离的状态。前者为增上的状态，后者为不死的状态，以此赞叹法。又或者，以“修习何法而得佛位”赞叹法的善说性(svākkhātatā)，以“证得”赞叹法的自见性(sandiṭṭhikatā)。如此，前者为无时性(akālikatā)，后者为来见性(ehipassikatā)。又或者，前者为导向性(opaneyyikatā)，后者为智者各自证知性(paccattaṃ veditabbatā)，以此赞叹法。“已离垢”(gatamala)，通过显示无杂染，表明法的清净性。“无上”(anuttara)，通过显示无其他更殊胜者，表明法的广大圆满性。或者，前者显示法的断具足(pahānasampadā)，后者显示法的自性具足(sabhāvasampadā)。法的“已离垢”之性，应与“当修习”相结合。因为通过修习之力，它能根除诸过失。“无上”之性，应与“当证悟”相结合。因为由现证而生，其后无更上所应作，且不共于他人，故为“无上”。如此，以“修习”一词，连同前分戒等，显示了有学戒、定、慧蕴；以“证得”一词，连同无为界，显示了无学戒、定、慧蕴。 3. Evaṃ saṅkhepeneva sabbadhammaguṇehi saddhammaṃ abhitthavitvā idāni ariyasaṅghaṃ thometuṃ ‘‘sugatassā’’tiādimāha. Tattha sugatassāti sambandhaniddeso[Pg.12]. Tassa ‘‘puttāna’’nti etena sambandho. Orasānanti puttavisesanaṃ. Mārasenamathanānanti orasaputtabhāve kāraṇaniddeso. Tena kilesapahānameva bhagavato orasaputtabhāve kāraṇaṃ anujānātīti dasseti. Aṭṭhannanti gaṇanaparicchedaniddeso. Tena ca satipi tesaṃ sattavisesabhāvena anekasahassasaṅkhābhāve imaṃ gaṇanaparicchedaṃ nātivattantīti dasseti maggaṭṭhaphalaṭṭhabhāvānativattanato. Samūhanti samudāyaniddeso. Ariyasaṅghanti guṇavisiṭṭhasaṅghātabhāvaniddeso. Tena asatipi ariyapuggalānaṃ kāyasāmaggiyaṃ ariyasaṅghabhāvaṃ dasseti diṭṭhisīlasāmaññena saṃhatabhāvato. 3. 如此简略地以一切法功德赞叹正法后，现在为了赞叹圣僧伽，而说“善逝的”(sugatassa)等。此处，“善逝的”是关联的解释，它与“儿子们”(puttānaṃ)相关。“亲生的”(orasānaṃ)是“儿子们”的限定词。“降伏魔军者”(mārasenamathanānaṃ)是成为亲生子之原因的解释。这表明，断除烦恼才是成为世尊亲生子的原因。“八”(aṭṭhannaṃ)是数量限定的解释。这显示，即使他们作为个别众生有成千上万之数，但由于不超越道与果的状态，他们也不会超越此数量限定。“集合”(samūha)是社群的解释。“圣僧伽”(ariyasaṅgha)是具殊胜功德之集合体的解释。这显示，即使圣者们没有身体上的聚合，但由于见与戒的共通性而结合，也构成了圣僧伽。 Tattha urasi bhavā jātā saṃbaddhā ca orasā. Yathā hi sattānaṃ orasaputtā attajātatāya pitu santakassa dāyajjassa visesena bhāgino honti, evametepi ariyapuggalā sammāsambuddhassa dhammassavanante ariyāya jātiyā jātatāya bhagavato santakassa vimuttisukhassa ariyadhammaratanassa ca ekantabhāginoti orasā viya orasā. Atha vā bhagavato dhammadesanānubhāveneva ariyabhūmiṃ okkamamānā okkantā ca ariyasāvakā bhagavato urena vāyāmajanitābhijātitāya nippariyāyena orasā puttāti vattabbataṃ arahanti. Sāvakehi pavattiyamānāpi hi dhammadesanā ‘‘bhagavato dhammadesanā’’icceva vuccati tammūlikattā lakkhaṇādivisesābhāvato ca. 在此，“亲生的”(orasa)是指从胸中生出、出生且相连。正如众生的亲生子，因是父亲亲生，而特别有份于父亲的遗产；同样地，这些圣者(ariyapuggala)在听闻正等觉者之法后，由圣生(ariyā jāti)而生，因此完全享有世尊的解脱乐与圣法宝，故如亲生子一般，称为“亲生子”。或者，圣弟子们(ariyasāvaka)仅凭世尊说法之力而正在进入或已进入圣地，因由世尊以心胸精进而生，故无庸置疑地堪称为“亲生子”。因为即使是由弟子们所宣说的法，也因其源于世尊，且在特相等方面无有差别，故仍被称为“世尊的法教”。 Yadipi ariyasāvakānaṃ ariyamaggādhigamasamaye bhagavato viya tadantarāyakaraṇatthaṃ devaputtamāro, māravāhinī vā na ekantena apasādeti, tehi pana apasādetabbatāya kāraṇe vimathite tepi vimathitā eva nāma hontīti āha ‘‘mārasenamathanāna’’nti. Imasmiṃ panatthe ‘‘māramārasenamathanāna’’nti vattabbe mārasenamathanānanti ekadesasarūpekaseso katoti daṭṭhabbaṃ. Atha vā khandhābhisaṅkhāramārānaṃ viya devaputtamārassapi guṇamāraṇe sahāyabhāvūpagamanato kilesabalakāyo ‘‘senā’’ti vuccati. Yathāha ‘‘kāmā te paṭhamā senā’’tiādi (su. ni. 438). Sā ca tehi diyaḍḍhasahassabhedā, anantabhedā vā kilesavāhinī satidhammavicayavīriyasamathādiguṇapaharaṇehi odhiso vimathitā [Pg.13] vihatā viddhastā cāti mārasenamathanā, ariyasāvakā. Etena tesaṃ bhagavato anujātaputtataṃ dasseti. 虽然圣弟子们(ariyasāvaka)在证得圣道时，不像世尊那样，天子魔(devaputtamāra)或魔军(māravāhinī)不会为了制造障碍而完全来驱逐他们；但是，当他们摧毁了那应被驱逐的因时，那些魔众也确实被摧毁了，因此圣弟子们被称为“降伏魔军者”(mārasenamathana)。在此义上，虽应说“降伏魔与魔军者”(māramārasenamathana)，但简略为“降伏魔军者”，当知是作了同形部分省略(ekadesasarūpekasesa)。或者，如同蕴魔、行魔，天子魔也因在摧毁功德上成为助伴，其烦恼力身(kilesabalakāya)被称为“军队”(senā)。如经中所说：“欲是你第一军”(kāmā te paṭhamā senā)等(经集 438)。那由一千五百种或无数种烦恼组成的军队(kilesavāhinī)，被他们以念、择法、精进、止等功德彻底地摧破、击败、粉碎，因此圣弟子被称为“降伏魔军者”。这显示了他们是随世尊而生的儿子。 Ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato ariyā niruttinayena. Atha vā sadevakena lokena saraṇanti araṇīyato upagantabbato, upagatānañca tadatthasiddhito ariyā. Ariyānaṃ saṅghoti ariyasaṅgho. Ariyo ca so saṅgho cāti vā ariyasaṅgho. Bhagavato aparabhāge buddhadhammaratanānampi samadhigamo saṅgharatanādhīnoti assa ariyasaṅghassa bahūpakārataṃ dassetuṃ idheva ‘‘sirasā vande’’ti vuttanti daṭṭhabbaṃ. 以词源学(nirutti)的方式来说，因远离(ārakattā)诸烦恼，不走(na iriyanato)于非道(anaya)，且行走(iriyanato)于正道(aya)，故为“圣者”(ariya)。或者，因值得为包含天人的世间所归依(araṇīya)，且能令归依者成就其义利，故为“圣者”。“圣者之僧伽”(ariyānaṃ saṅgho)，即是圣僧伽。或者，“彼既是圣，又是僧伽”，故为圣僧伽。为了显示在世尊之后，佛宝与法宝的证得亦有赖于僧伽宝，此圣僧伽有极大的助益，故当知此处说“我以头顶礼敬”(sirasā vande)。 Ettha ca ‘‘sugatassa orasānaṃ puttāna’’nti etena ariyasaṅghassa pabhavasampadaṃ dasseti, ‘‘mārasenamathanāna’’nti etena pahānasampadaṃ sakalasaṃkilesapahānadīpanato, ‘‘aṭṭhannampi samūha’’nti etena ñāṇasampadaṃ maggaṭṭhaphalaṭṭhabhāvadīpanato. ‘‘Ariyasaṅgha’’nti etena pabhavasampadaṃ dasseti sabbasaṅghānaṃ aggabhāvadīpanato. Atha vā sugatassa orasānaṃ puttānanti ariyasaṅghassa visuddhanissayabhāvadīpanaṃ. Mārasenamathanānanti sammāujuñāyasāmīcippaṭipannabhāvadīpanaṃ. Aṭṭhannampi samūhanti āhuneyyādibhāvadīpanaṃ. Ariyasaṅghanti anuttarapuññakhettabhāvadīpanaṃ. Tathā ‘‘sugatassa orasānaṃ puttāna’’nti etena ariyasaṅghassa lokuttarasaraṇagamanasabhāvaṃ dīpeti. Lokuttarasaraṇagamanena hi te bhagavato orasaputtā jātā. ‘‘Mārasenamathanāna’’nti etena abhinīhārasampadāya siddhaṃ pubbabhāge sammāpaṭipattiṃ dasseti. Katābhinīhārā hi sammāpaṭipannā māraṃ māraparisaṃ vā abhivijinanti. ‘‘Aṭṭhannampi samūha’’nti etena paṭividdhastavipakkhe sekkhāsekkhadhamme dasseti puggalādhiṭṭhānena maggaphaladhammānaṃ pakāsitattā. ‘‘Ariyasaṅgha’’nti aggadakkhiṇeyyabhāvaṃ dasseti. Saraṇagamanañca sāvakānaṃ sabbaguṇānaṃ ādi, sapubbabhāgapaṭipadā sekkhā sīlakkhandhādayo majjhe, asekkhā sīlakkhandhādayo pariyosānanti ādimajjhapariyosānakalyāṇā saṅkhepato sabbe ariyasaṅghaguṇā pakāsitā honti. 此处“善逝的亲生子”一句，显示圣僧伽生起的圆满；“摧伏魔军众”一句，从断尽一切烦恼的角度彰显其断除的圆满；“八辈圣贤聚”一句，通过道果成就来彰显其智慧的圆满；“圣僧伽”一词，则显示其为一切僧伽中最殊胜的特质。或者说，“善逝的亲生子”彰显圣僧伽以清净为依止的特质；“摧伏魔军众”彰显其奉行正道、正直行道的特质；“八辈圣贤聚”彰显其应受供养的特质；“圣僧伽”则彰显其为无上福田的特质。如是，“善逝的亲生子”一句，彰显圣僧伽具有出世间皈依的本质。因为出世间的皈依，他们才成为世尊的亲生子。“摧伏魔军众”一句，显示了通过发愿圆满所成就的先前正确行道。那些已经发愿并且正确修行的人，才能战胜魔罗或者魔的眷属。“八辈圣贤聚”一句，则显示了已证悟的、能对治其敌对法的有学与无学之法，因为道果法是以个人(puggala)为依处而开显的。“圣僧伽”一句显示其为最殊胜的应供养者。皈依是声闻弟子一切功德的开端，具备先前行道基础的有学戒蕴等是中间，无学戒蕴等是结尾——如此，总而言之，圣僧伽所有功德，都已开显其开端、中间、结尾三个阶段的殊胜。 4. Evaṃ gāthāttayena saṅkhepato sakalaguṇasaṃkittanamukhena ratanattayassa paṇāmaṃ katvā idāni taṃ nipaccakāraṃ yathādhippete payojane pariṇāmento [Pg.14] ‘‘iti me’’tiādimāha. Tattha ratijananaṭṭhena ratanaṃ, buddhadhammasaṅghā. Tesañhi ‘‘itipi so bhagavā’’tiādinā yathābhūtaguṇe āvajjentassa amatādhigamahetubhūtaṃ anappakaṃ pītipāmojjaṃ uppajjati. Yathāha – 4. 如此以三首偈颂，以总颂一切功德的方式，向三宝致敬后，现在将此谦恭之行转向所期望的用途，而说“iti me”（以此我）等句。于此，“宝”(ratana)是因能生起喜爱而得名，即佛、法、僧。因为当人们以“如是，彼世尊”等语忆念其真实功德时，就会生起作为证得不死之因的无量喜悦与欢欣。正如经中所说： ‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyatī’’tiādi (a. ni. 6.10; 11.11). “摩诃男(Mahānāma)，当圣弟子忆念如来时，那时他的心既不为贪欲所困，也不为嗔恚所困，也不为愚痴所困。那时，他的心因缘于如来而正直。摩诃男，心正直的圣弟子能获得义的感受，能获得法的感受，能获得与法相应的欢喜，心欢喜者，生起喜悦。”等等。 Cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ – 或者，“宝”的含义是被珍视等状态。正如所说—— ‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ; Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti. (dī. ni. aṭṭha. 2.33; khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 226; mahāni. aṭṭha. 50) – “被珍视且价值高昂，无与伦比难得见；为无上士夫所受用，是故被称为宝。” Cittīkatabhāvādayo ca anaññasādhāraṇā buddhādīsu eva labbhantīti. 被珍视等状态，是不共于他者的，唯于佛陀等处可得。 Vandanāva vandanāmayaṃ yathā ‘‘dānamayaṃ sīlamaya’’nti. Vandanā cettha kāyavācācittehi tiṇṇaṃ ratanānaṃ guṇaninnatā, thomanā vā. Pujjabhavaphalanibbattanato puññaṃ, attano santānaṃ punātīti vā. Suvihatantarāyoti. Suṭṭhu vihatantarāyo. Etena attano pasādasampattiyā, ratanattayassa ca khettabhāvasampattiyā taṃ puññaṃ atthappakāsanassa upaghātakaupaddavānaṃ vihanane samatthanti dasseti. Hutvāti pubbakālakiriyā. Tassa ‘‘atthaṃ pakāsayissāmī’’ti etena sambandho. Tassāti yaṃ ratanattayavandanāmayaṃ puññaṃ, tassa. Ānubhāvenāti balena. “礼敬所成”(vandanāmayaṃ)即是礼敬，犹如“布施所成”、“持戒所成”。此处的礼敬，指以身、语、意对三宝功德的归向，或为赞颂。因能产生可敬的生存状态之果，故称为“福”(puñña)；或因能净化自身心续。善除障碍(suvihatantarāyo)即是：障碍被完全摧破。此句显示，凭借自身净信的圆满以及三宝作为福田的圆满，此福德能够有力地摧破妨碍阐明义理的灾患。“作已”(hutvā)是过去时动词，与“我将阐明其义”相联系。“彼”指由礼敬三宝所成的福德。“以其威力”(ānubhāvena)即是以其力量。 5. Evaṃ ratanattayassa nipaccakāre payojanaṃ dassetvā idāni yassā dhammadesanāya atthaṃ saṃvaṇṇetukāmo, tassā tāva guṇābhitthavanavasena upaññāpanatthaṃ ‘‘saṃyuttavaggapaṭimaṇḍitassā’’tiādi vuttaṃ, devatāsaṃyuttādisaṃyuttehi ceva naḷavaggādivaggehi ca vibhūsitassāti attho. Tattha [Pg.15] ‘‘saṃyutta’’nti ‘‘saṃyogo’’ti ca atthato ekaṃ. Kesaṃ saṃyuttaṃ? Suttavaggānaṃ. Yathā hi byañjanasamudāyo padaṃ, evaṃ atthesu ca katāvadhiko padasamudāyo vākyaṃ, vākyasamudāyo suttaṃ, suttasamudāye vaggoti samaññā, tathā suttavaggasamudāye saṃyuttasamaññā. Saṃyujjantīti ettha suttavaggāti saṃyuttaṃ. Yadipi avayavavinimutto samudāyo nāma paramatthato natthi, avayave eva taṃtaṃsannivesavisiṭṭhe upādāya padādisamaññā viya suttavaggasamaññā saṃyuttasamaññā āgamasamaññā ca, tathāpi paramatthato avijjamānopi samudāyo buddhiparikappitarūpena vijjamāno viya gayhamāno avayavānaṃ adhiṭṭhānabhāvena voharīyati yathā ‘‘rukkhe sākhā’’ti, tasmā vuttaṃ ‘‘saṃyuttavaggapaṭimaṇḍitassā’’ti. 5. 如是说明了对三宝恭敬的旨趣后，现在，对于将要释义其义理的法教，首先为了通过称颂其功德来引介，而说了“以相应与品所庄严的”等句，其义为：由天相应(Devatāsaṃyutta)等诸相应，以及芦品(Naḷavagga)等诸品所庄严。于此，“相应”(saṃyutta)与“结合”(saṃyoga)义同。与何者相应？与诸经及诸品。如音节的集合为词(pada)，有确定意义的词的集合为句(vākya)，句的集合为经(sutta)，经的集合名为品(vagga)，同样地，经与品的集合名为相应(saṃyutta)。诸经与诸品于此中被连结，故为相应。虽然从究竟义(paramattha)上说，离开部分的集合体并不存在，但依部分以特定排列方式安立，如同词等名称，经品名、相应名、圣典名(āgamasamaññā)也是如此。虽然究竟上不存在集合体，但依心智构想，它被理解为仿佛存在，并被用作各部分的所依处，如同说“树上有枝”。因此说“以相应与品所庄严的”。 Nanu saṃyuttavaggo eva āgamo, tassa pana kehi maṇḍananti? Na codetabbametaṃ. Bhavati hi abhinnepi vatthusmiṃ yathādhippetavisesāvabodhanato bhedakasamudācāro yathā ‘‘silāputtakassa sarīra’’nti. Āgamissanti ettha, etena, etasmā vā attatthaparatthādayoti āgamo, ādikalyāṇādiguṇasampattiyā uttamaṭṭhena taṃtaṃabhipatthitasamiddhihetutāya paṇḍitehi varitabbato varo, āgamo ca so varo cāti āgamavaro. Āgamasammatehi vā varoti āgamavaro, saṃyutto ca so āgamavaro cāti saṃyuttāgamavaro, tassa. Buddhānaṃ anubuddhā buddhānubuddhā, buddhānaṃ saccapaṭivedhaṃ anugamma paṭividdhasaccā aggasāvakādayo ariyā. Tehi atthasaṃvaṇṇanāguṇasaṃvaṇṇanānaṃ vasena saṃvaṇṇitassa. 或问：相应本身就是圣典(āgama)，它又是由什么所庄严呢？不应如此责难。即使是同一事物，为了显示所欲表达的特定差别，也可以用区分的方式来描述，例如说“石像的身体”。自利、利他等由此而来、通过它而来、或从它而来，故为圣典(āgama)。因其具备初善等功德，以其无上性成为成就各种所愿之因，应为智者所选，故为“殊胜”(vara)。既是圣典又是殊胜，故为“殊胜圣典”(āgamavara)。或，为诸圣典所公认故为殊胜，故为“殊胜圣典”。既是相应又是殊胜圣典，故为“相应殊胜圣典”(saṃyuttāgamavara)，此即指此相应。随佛觉悟者(anubuddha)，即是跟随诸佛证悟真理之后而证悟真理的上首弟子(aggasāvaka)等圣者。此圣典是由他们通过释义其义理与称颂其功德的方式所阐释的。 Atha vā buddhā ca anubuddhā ca buddhānubuddhāti yojetabbaṃ. Sammāsambuddheneva hi vinayasuttaabhidhammānaṃ pakiṇṇakadesanādivasena yo paṭhamaṃ attho vibhatto, so eva pacchā tesaṃ atthavaṇṇanāvasena saṅgītikārehi saṅgahaṃ āropitoti. Ettha ca saṃyuttānaṃ vaggā samūhāti saṃyuttavaggā, sagāthāvaggādayo. Tappariyāpannatāya saṃyuttesu vaggā saṃyuttavaggā, naḷavaggādayo. Saṃyuttāva vaggā saṃyuttavaggā. Tividhepi te ekasesanayena gahetvā vuttaṃ ‘‘saṃyuttavaggapaṭimaṇḍitassā’’ti. 或者，应将“佛”(buddha)与“随佛觉悟者”(anubuddha)合解为“佛及随佛觉悟者”(buddhānubuddha)。因为正是由正等觉者以零散教说等方式，最初分别了律、经、阿毗达摩的义理，其后结集者们才依据对这些义理的释义，将其纳入结集。此处，“诸相应的品”(saṃyuttavaggā)意为诸相应的集合，如有偈品(Sagāthāvagga)等。因其被包含于相应中，故相应中的品为“相应品”，如芦品(Naḷavagga)等。相应本身即是品，故为“相应品”。总括此三者，以一余格的方式而说“以相应与品所庄严的”。 Tattha sagāthāvagge tāva ekādasa saṃyuttāni aṭṭhatiṃsa vaggā. Nidānavagge nava saṃyuttāni ekūnacattālīsa vaggā. Khandhavagge ekādasa saṃyuttāni [Pg.16] ekūnasaṭṭhi vaggā. Saḷāyatanavagge nava saṃyuttāni aṭṭhatiṃsa vaggā. Mahāvagge dvādasa saṃyuttāni aṭṭhacattālīsa vaggā. Idamettha saṃyuttantaravaggānaṃ parimāṇaṃ. 于此，《有偈品》(Sagāthāvagga)有十一个相应(saṃyutta)，三十八个品(vagga)；《因缘品》(Nidānavagga)有九个相应，三十九个品；《蕴品》(Khandhavagga)有十一个相应，五十九个品；《六处品》(Saḷāyatanavagga)有九个相应，三十八个品；《大品》(Mahāvagga)有十二个相应，四十八个品。此即其中诸相应与品之数量。 Ñāṇappabhedajananassāti paṭiccasamuppādakhandhāyatanādikathābahulatāya gambhīrañāṇacariyāvibhāvanato paññāvibhāgasamuppādakassa. Idha pana ‘‘paññāppabhedajananassā’’ti svāyamāgamo thomito, saṃvaṇṇanāsu cāyaṃ ācariyassa pakati, yadidaṃ taṃtaṃsaṃvaṇṇanānaṃ ādito tassa tassa saṃvaṇṇetabbassa dhammassa visesaguṇakittanena thomanā. Tathā hi sumaṅgalavilāsinīpapañcasūdanīmanorathapūraṇīaṭṭhasālinīādīsu ca yathākkamaṃ ‘‘saddhāvahaguṇassa, paravādamathanassa, dhammakathikapuṅgavānaṃ vicittapaṭibhānajananassa, tassa gambhīrañāṇehi ogāḷhassa abhiṇhaso nānānayavicittassa abhidhammassā’’tiādinā thomanā katā. “能生种种智”(ñāṇappabhedajananassa)，是指因广说缘起(paṭiccasamuppāda)、蕴(khandha)、处(āyatana)等，能显发甚深智慧(gambhīrañāṇa)，产生智慧的分别。此处说“能生种种智”，是在赞扬此圣典(āgama)。而在各种释义(saṃvaṇṇanā)中，这是阿阇梨(ācariya)的惯例，即在各种释义的开头，先赞扬所要解释之法的殊胜功德(visesaguṇa)。例如在《善吉祥光》(Sumaṅgalavilāsinī)、《破斥妄见》(Papañcasūdanī)、《满足希愿》(Manorathapūraṇī)、《含义阐明》(Aṭṭhasālinī)等书中，也都依次赞扬说：“能引生信德(saddhāvahaguṇa)，能摧破他宗(paravādamathana)，能使说法者(dhammakathikapuṅgava)生起种种善巧辩才(vicittapaṭibhāna)，此阿毗达摩(abhidhamma)为甚深智慧所通达，且常具种种善巧理趣(nānānayavicitta)”等等。 6. Attho kathīyati etāyāti atthakathā, atthakathāva aṭṭhakathā ttha-kārassa ṭṭha-kāraṃ katvā yathā ‘‘dukkhassa pīḷanaṭṭho’’ti. Āditoti ādimhi paṭhamasaṅgītiyaṃ. Chaḷabhiññatāya paramena cittavasibhāvena samannāgatattā jhānādīsu pañcavidhavasitāsambhāvato ca vasino, therā mahākassapādayo. Tesaṃ satehi pañcahi. Yāti yā aṭṭhakathā. Saṅgītāti atthaṃ kathetuṃ yuttaṭṭhāne ‘‘ayaṃ etassa attho, ayaṃ etassa attho’’ti saṅgahetvā vuttā. Anusaṅgītā ca yasattherādīhi pacchāpi dutiyatatiyasaṅgītīsu. Iminā attano saṃvaṇṇanāya āgamanavisuddhiṃ dasseti. 6. “藉此言义”，故为“义释”( atthakathā)；“义释”即是“义注”(aṭṭhakathā)，此乃将ttha音转为ṭṭha音，如“苦之逼迫义”(dukkhassa pīḷanaṭṭho)。“最初”是指第一次结集之时。“自在者”(vasino)是指大迦叶(Mahākassapa)等长老，因其具足六神通(chaḷabhiññā)与最上心自在，且于禅定等成就五种自在。他们有五百位。“结集”(saṅgītā)是指为解说其义，于适当之处，将“此为此义，此为此义”汇集而说。“随诵”(anusaṅgītā)是指耶舍(Yasa)长老等在后来的第二、第三次结集中亦随之诵出。此举显示了其释义的传承清净。 7. Sīhassa lānato gahaṇato sīhaḷo, sīhakumāro, tabbaṃsajātatāya tambapaṇṇidīpe khattiyā, tesaṃ nivāsatāya tambapaṇṇidīpassa ca sīhaḷabhāvo veditabbo. Ābhatāti jambudīpato ānītā. Athāti pacchā. Aparabhāge hi nikāyantaraladdhīhi asaṅkaratthaṃ sīhaḷabhāsāya aṭṭhakathā ṭhapitāti. Tena mūlaṭṭhakathā sabbasādhāraṇā na hotīti idaṃ atthappakāsanaṃ ekantena karaṇīyanti dasseti. Tenevāha ‘‘dīpavāsīnamatthāyā’’ti. Ettha dīpavāsīnanti jambudīpavāsīnaṃ, sīhaḷadīpavāsīnaṃ vā atthāya sīhaḷabhāsāya ṭhapitāti yojanā. 7. 因捕捉(gahaṇato)狮子(sīha)而得名“执狮者”(sīhaḷo)，即狮子童子。其后裔为铜鍱洲(Tambapaṇṇidīpa)的刹帝利，因其居住于此，故当知铜鍱洲亦有“狮子国”(Sīhaḷa)之称。“传来”(ābhatā)是指从瞻部洲传来。“其后”(athā)是指后来。后来为免与其他部派的学说混杂，故以僧伽罗语确立了义注。由此显示，根本义注并非普遍适用，故此番释义实有必要。因此说“为岛民之利益”。此处“为岛民之利益”(dīpavāsīnamatthāya)，其句法结构应解为：为了瞻部洲的居民或狮子洲(Sīhaḷadīpa)居民的利益，而以僧伽罗语确立了义注。 8. Apanetvāti [Pg.17] kañcukasadisaṃ sīhaḷabhāsaṃ apanetvā. Tatoti aṭṭhakathāto. Ahanti attānaṃ niddisati. Manoramaṃ bhāsanti māgadhabhāsaṃ. Sā hi sabhāvaniruttibhūtā paṇḍitamanaṃ ramayati. Tenevāha ‘‘tantinayānucchavika’’nti, pāḷigatiyā anulomikaṃ pāḷichāyānuvidhāyininti attho. Vigatadosanti asabhāvaniruttibhāsantararahitaṃ. 8. “除去”(apanetvā)是说除去如外衣般的僧伽罗语(Sīhaḷabhāsā)。“从彼”(tato)是指从义注。“我”(ahaṃ)是指示自己。“悦意语”(manoramaṃ bhāsaṃ)是指摩揭陀语(Māgadhabhāsā)，因其是自然语，能令智者心悦。因此说“契合圣典之体例”(tantinayānucchavikaṃ)，意即顺应巴利圣典的规范，遵循巴利圣典的风格。“离过”(vigatadosaṃ)是指没有非自然语的其他语言成分。 9. Samayaṃ avilomentoti siddhantaṃ avirodhento. Etena atthadosābhāvamāha. Aviruddhattā eva hi theravādāpi idha pakāsīyissanti. Theravaṃsadīpānanti thirehi sīlakkhandhādīhi samannāgatattā therā, mahākassapādayo. Tehi āgatā ācariyaparamparā theravaṃso, tappariyāpannā hutvā āgamādhigamasampannattā paññāpajjotena tassa samujjalanato theravaṃsadīpā, mahāvihāravāsino, tesaṃ. Vividhehi ākārehi nicchīyatīti vinicchayo, gaṇṭhiṭṭhānesu khilamaddanākārena pavattā vimaticchedanī kathā. Suṭṭhunipuṇo saṇho vinicchayo etesanti sunipuṇavinicchayā. Atha vā vinicchinotīti vinicchayo vuttappakāravisayaṃ ñāṇaṃ. Suṭṭhu nipuṇo cheko vinicchayo etesanti yojetabbaṃ. Etena mahākassapāditheraparamparāgato, tato eva ca aviparīto saṇho sukhumo mahāvihāravāsīnaṃ vinicchayo, tassa pamāṇabhūtataṃ dasseti. 9. “不违宗义”(samayaṃ avilomento)即不违背根本 सिद्धांत(siddhanta)，此言其义理无过。正因无违，此处也将阐明上座部(Theravāda)的观点。“上座部之灯”(theravaṃsadīpānaṃ)，是指因具足戒蕴等坚固之法而为“上座”(thera)的大迦叶(Mahākassapa)等人。由他们传承而来的师资相承即是“上座部”(theravaṃso)；作为此传承的一员，因具足教理与证悟，以智慧明灯照亮此部，故称“上座部之灯”，即大寺住众(Mahāvihāravāsino)。“以多种方式抉择”，故为“抉择”(vinicchayo)，指在疑难之处，以破除障碍的方式，进行断除疑惑的论述。他们有“善妙之抉择”，故为“善妙抉择者”(sunipuṇavinicchayā)。或者，“能抉择”，故为“抉择”，指了知所述对象的智慧。应结合为“他们有极其善巧的抉择”。此句显示，源自大迦叶等上座传承、因而无有错谬、微细深入的大寺住众的抉择，堪为标准。 10. Sujanassa cāti ca-saddo sampiṇḍanattho. Tena ‘‘na kevalaṃ jambudīpavāsīnameva atthāya, atha kho sādhujanatosanatthañcā’’ti dasseti. Tena ca ‘‘tambapaṇṇidīpavāsīnampi atthāyā’’ti ayamattho siddho hoti uggahaṇādisukaratāya tesampi bahukārattā. Ciraṭṭhitatthanti ciraṭṭhitiatthaṃ, cirakālappavattanāyāti attho. Idañhi atthappakāsanaṃ aviparītapadabyañjanasunikkhepassa atthasunayassa ca upāyabhāvato saddhammassa ciraṭṭhitiyā pavattati. Vuttañhetaṃ bhagavatā ‘‘dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunikkhittañca padabyañjanaṃ attho ca sunīto’’ti (a. ni. 2.20). 10. “及善人之”(sujanassa ca)一句中的“及”(ca)字，有总括之义。由此显示“不仅为瞻部洲(Jambudīpa)居民之利益，亦为令善人欢喜”。因此，“亦为铜鍱洲(Tambapaṇṇidīpa)居民之利益”此义亦得以成立，因其易于受持等，对他们亦有大利益。“为令长久住立”(ciraṭṭhitatthaṃ)，意为使之长久流传。此番释义，因其是善安立文句与善巧抉择义理之方便，故能令正法长久住立。诚如世尊所言：“诸比丘，有二法能令正法住立、不乱、不没。云何为二？谓善安立之文句与善通达之义理。”(《增支部》2.20) 11-12. Yaṃ atthavaṇṇanaṃ kattukāmo, tassā mahattaṃ pariharituṃ ‘‘sāvatthipabhūtīna’’ntiādi vuttaṃ. Tenevāha – ‘‘na idha bhiyyo vitthārakathaṃ [Pg.18] karissāmi, na taṃ idha vicārayissāmī’’ti ca. Saṅgītīnaṃ dvinnanti dīghamajjhimanikāyānaṃ. 11-12. 欲作义释者，为避免其篇幅过大，故说“舍卫城(Sāvatthī)等”之语。因此他说：“我于此不再作广说，亦不于此详察。”“二部”(dvinnam saṅgītīnam)是指长部(Dīghanikāya)与中部(Majjhimanikāya)二部。 13. ‘‘Na idha bhiyyo vitthārakathaṃ karissāmī’’ti sāmaññato vuttassa atthassa avassayaṃ dassetuṃ ‘‘suttānaṃ panā’’tiādi vuttaṃ. 13. 为显示“我于此不再作广说”这句概括之言的根据，故说“然于诸经”等语。 14. Yaṃ aṭṭhakathaṃ kattukāmo, tadekadesabhāvena visuddhimaggo gahetabboti kathikānaṃ upadesaṃ karonto tatta vicāritadhamme uddesavasena dasseti ‘‘sīlakathā’’tiādinā. Tattha sīlakathāti cārittavārittādivasena sīlassa vitthārakathā. Dhutadhammāti piṇḍapātikaṅgādayo terasa kilesadhunanakadhammā. Kammaṭṭhānāni sabbānīti pāḷiyaṃ āgatāni aṭṭhattiṃsa, aṭṭhakathāyaṃ dveti niravasesāni yogakammassa bhāvanāya pavattiṭṭhānāni. Cariyāvidhānasahitoti rāgacariyādīnaṃ sabhāgādividhānena sahito. Jhānāni cattāri rūpāvacarajjhānāni, samāpattiyo catasso arūpasamāpattiyo. Aṭṭhapi vā paṭiladdhamattāni jhānāni, samāpajjanavasibhāvappattiyā samāpattiyo. Jhānāni vā rūpārūpāvacarajjhānāni, samāpattiyo phalasamāpattinirodhasamāpattiyo. 14. 欲作义注者，应以《清净道论》(Visuddhimagga)之一部分为据，如此教导说法者。他以纲要的方式，展示了彼处所抉择之法，如“戒论”等。其中，“戒论”(sīlakathā)是依作持与止持等对戒的广说。“头陀法”(dhutadhamma)是乞食支(piṇḍapātikaṅga)等十三种抖落烦恼之法。“一切业处”(kammaṭṭhānāni sabbāni)是指巴利圣典中所出的三十八种，及义注中所出的两种，即所有无余的、作为修行所缘的处所。“具足行相之规定”(cariyāvidhānasahito)是指包含贪行(rāgacariya)等相应行相的规定。“禅那”(jhānāni)是指四种色界禅；“等至”(samāpattiyo)是指四种无色等至。或者，“禅那”是指八种刚证得的禅定；“等至”是指达到入定自在的状态。又或者，“禅那”是指色界与无色界禅；“等至”是指果等至与灭尽等至。 15. Lokiyalokuttarabhedā cha abhiññāyo sabbā abhiññāyo. Ñāṇavibhaṅgādīsu āgatanayena ekavidhādinā paññāya saṅkaletvā sampiṇḍetvā nicchayo paññāsaṅkalananicchayo. 15. 依世间与出世间之别，六神通(abhiññāyo)即是一切神通。如《分别智》(Ñāṇavibhaṅga)等中所述之理，以一法等方式，通过智慧加以合计与总摄而作出的抉择，即是“慧总摄抉择”(paññāsaṅkalananicchayo)。 16. Paccayadhammānaṃ hetuādīnaṃ paccayuppannadhammānaṃ hetupaccayādibhāvo paccayākāro, tassa desanā paccayākāradesanā, paṭiccasamuppādakathāti attho. Sā pana nikāyantaraladdhisaṅkararahitatāya suṭṭhuparisuddhā, ghanavinibbhogassa ca sudukkaratāya nipuṇā saṇhasukhumā, ekattanayādisahitā ca tattha vicāritāti āha ‘‘suparisuddhanipuṇanayā’’ti. Paṭisambhidādīsu āgatanayaṃ avisajjetvāva vicāritattā avimuttatantimaggā. 16. 缘法(paccayadhamma)的因等，对于缘生法(paccayuppannadhamma)的因缘等状态，即是“缘相”(paccayākāra)；对其阐述即是“缘相阐述”(paccayākāradesanā)，意即“缘起论”(Paṭiccasamuppādakathā)。此论因未混杂其他部派(nikāyantara)的学说(laddhi)，故极为清净；又因其密集(ghana)之分析(vinibbhoga)极为困难，故精微(nipuṇā)细致(saṇhasukhumā)；且其中亦探讨了一性理趣(ekattanaya)等，故说“极为清净精微之理趣”(suparisuddhanipuṇanayā)。因其探讨时未舍弃《无碍解道》(Paṭisambhidāmagga)等中所述之理趣，故其道不离圣典(avimuttatantimaggā)。 17. Iti pana sabbanti iti-saddo parisamāpane, pana-saddo vacanālaṅkāre, etaṃ sabbanti attho. Idhāti imissā aṭṭhakathāya. Na taṃ vicārayissāmi punaruttibhāvatoti adhippāyo. 17. “如是”(iti)一词用于总结，“然”(pana)一词为语句庄严，意即“此即全部”(etaṃ sabbaṃ)。“在此”(idha)指于此义注中。意谓“因其重复(punarutti)，故我将不作考察”。 18. Idāni [Pg.19] tasseva avicāraṇassa ekantakāraṇaṃ niddhārento ‘‘majjhe visuddhimaggo’’tiādimāha. Tattha ‘‘majjhe ṭhatvā’’ti etena majjhaṭṭhabhāvadīpanena visesato catunnaṃ āgamānaṃ sādhāraṇaṭṭhakathā visuddhimaggo, na sumaṅgalavilāsiniādayo viya asādhāraṇaṭṭhakathāti dasseti. ‘‘Visesato’’ti ca idaṃ vinayābhidhammānampi visuddhimaggo yathārahaṃ atthavaṇṇanā hoti evāti katvā vuttaṃ. 18. 今为确定不作考察之唯一理由，而言“《清净道论》居中”(majjhe visuddhimaggo)等语。其中，以“住于中间”(majjhe ṭhatvā)显示其中立性(majjhaṭṭhabhāva)，表明《清净道论》是四部阿含(Āgama)的共通义注，而非如《善吉祥光》(Sumaṅgalavilāsinī)等为不共通之义注。说“特别地”(visesato)，是为说明《清净道论》亦适当地为律藏(Vinaya)与论藏(Abhidhamma)作了义理释义。 19. Iccevāti iti eva. Tampīti visuddhimaggampi. Etāyāti sāratthappakāsiniyā. 19. “如是”(icceva)即“iti eva”。“彼亦”(tampi)即“《清净道论》亦”(visuddhimaggampi)。“依此”(etāya)即指《显扬真义》(Sāratthappakāsinī)。 Ettha ca ‘‘sīhaḷadīpaṃ ābhatā’’tiādinā aṭṭhakathākaraṇassa nimittaṃ dasseti, ‘‘dīpavāsīnamatthāya sujanassa ca tuṭṭhatthaṃ ciraṭṭhitatthañca dhammassā’’ti etehi payojanaṃ, ‘‘saṃyuttāgamavarassa atthaṃ pakāsayissāmī’’ti etena piṇḍatthaṃ, ‘‘apanetvāna tatohaṃ sīhaḷabhāsa’’ntiādinā ‘‘sāvatthipabhūtīna’’ntiādinā ‘‘sīlakathā’’tiādinā ca karaṇappakāraṃ. Heṭṭhimanikāyesu visuddhimagge ca vicāritānaṃ atthānaṃ avicāraṇampi hi idha karaṇappakāro evāti. 于此，以“从师子国(Sīhaḷadīpa)传来”(sīhaḷadīpaṃ ābhatā)等语，显示作义注的缘由(nimitta)；以“为岛民之义利，为善人之喜悦，及为正法之久住”(dīpavāsīnamatthāya sujanassa ca tuṭṭhatthaṃ ciraṭṭhitatthañca dhammassā)等语，说明其目的(payojana)；以“我将阐明殊胜相应部(Saṃyuttāgama)之义”(saṃyuttāgamavarassa atthaṃ pakāsayissāmī)等语，总说其要义(piṇḍattha)；以“我从彼中去除师子国语”(apanetvāna tatohaṃ sīhaḷabhāsaṃ)等语、“舍卫城(Sāvatthī)等”(sāvatthipabhūtīnaṃ)等语、“戒论”(sīlakathā)等语，说明其著作方式(karaṇappakāra)。于下部诸尼柯耶(heṭṭhimanikāya)及《清净道论》中已论究之义，于此不复论究，此亦即是著作方式。 Ganthārambhakathāvaṇṇanā niṭṭhitā. 著作缘起之释义终。 1. Devatāsaṃyuttaṃ 1. 诸天相应 1. Naḷavaggo 1. 芦荻品 1. Oghataraṇasuttavaṇṇanā 1. 渡瀑流经释义 Vibhāgavantānaṃ [Pg.20] sabhāvavibhāvanaṃ vibhāgadassanavaseneva hotīti paṭhamaṃ tāva saṃyuttavaggasuttādivasena saṃyuttāgamassa vibhāgaṃ dassetuṃ ‘‘tattha saṃyuttāgamo nāmā’’tiādimāha. Tattha tatthāti yaṃ vuttaṃ – ‘‘saṃyuttāgamavarassa atthaṃ pakāsayissāmī’’ti, tasmiṃ vacane. Tatthāti vā ‘‘etāya aṭṭhakathāya vijānātha saṃyuttanissitaṃ attha’’nti ettha yaṃ saṃyuttaggahaṇaṃ kataṃ, tattha. Pañca vaggā etassāti pañcavaggo. Avayavena viggaho, samudāyo samāsattho. 于善分别者，自性之显现，乃由分别之展示而有。是故，为先以相应(saṃyutta)、品、经等方式，显示《相应部》(Saṃyuttāgama)之分别，故说“于此，所谓相应部”(tattha saṃyuttāgamo nāma)等语。“于此，于此”(tattha tatthāti)者，乃于“我将阐明殊胜相应部之义”一语中。或“于此”(tatthāti)者，乃于“依此义注可知相应所依之义”一语中所作之“相应”一词。此有五品，故为“五品”(pañcavaggo)。此乃依部分(avayava)而释(viggaho)，其全体(samudāyo)则为复合词(samāsa)之义。 Idāni taṃ ādito paṭṭhāya saṃvaṇṇetukāmo attano saṃvaṇṇanāya tassa paṭhamamahāsaṅgītiyaṃ nikkhittānukkameneva pavattabhāvaṃ dassetuṃ, ‘‘tassa vaggesu sagāthāvaggo ādī’’tiādi vuttaṃ. Tattha yathāpaccayaṃ tattha tattha desitattā paññattattā ca vippakiṇṇānaṃ dhammavinayānaṃ saṅgahetvā gāyanaṃ kathanaṃ saṅgīti, mahāvisayattā pūjaniyattā ca mahatī saṅgīti mahāsaṅgīti. Paṭhamā mahāsaṅgīti paṭhamamahāsaṅgīti, tassā pavattitakālo paṭhamamahāsaṅgītikālo, tasmiṃ paṭhamamahāsaṅgītikāle. 今欲从初释(saṃvaṇṇetukāmo)之，为示其释(saṃvaṇṇanāya)乃依第一次大结集(Paṭhamamahāsaṅgīti)所置之次第而进行，故说“于其诸品中，有偈品(Sagāthāvaggo)为初”等语。于此，法(Dhamma)与律(Vinaya)乃随缘于处处被说示与制定，将此等散逸者收集而合诵、宣说，是为结集(Saṅgīti)；因其所涉广大且应恭敬，故大结集称为“大结集”(Mahāsaṅgīti)。初次之大结集为“第一次大结集”(Paṭhamā Mahāsaṅgīti)；其进行之时为“第一次大结集时”，即于第一次大结集之时。 Nidadāti desanaṃ desakālādivasena aviditaṃ viditaṃ katvā nidassetīti nidānaṃ. Yo loke ganthassa upogghātoti vuccati, svāyamettha ‘‘evaṃ me suta’’nti-ādiko gantho veditabbo, na pana ‘‘sanidānāhaṃ, bhikkhave, dhammaṃ desemī’’tiādīsu (a. ni. 3.126) viya attajjhāsayādidesanuppattihetu. Tenevāha – ‘‘evaṃ me sutanti-ādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādī’’ti. Kāmañcettha yassaṃ paṭhamamahāsaṅgītiyaṃ nikkhittānukkamena saṃvaṇṇanaṃ kattukāmo, sā vitthārato vattabbā, sumaṅgalavilāsiniyaṃ pana attanā vitthāritattā tattheva gahetabbāti imissā saṃvaṇṇanāya mahattaṃ pariharanto ‘‘sā panesā’’tiādimāha. 依说法之时处等，将未明之事明示，令其可知，故为因缘(nidāna)。世间所谓之“序言”(upogghāta)，于此应知即是“如是我闻”等文句，而非如“诸比丘，我为汝等说有因缘之法”(《增支部》3.126)等经中所说，乃说法者之内在意乐等说法生起之因。是故而言：“如是我闻等语，乃具寿阿难于第一次大结集时所说之开端因缘(nidāna)。”于此，虽欲详释(saṃvaṇṇanaṃ)第一次大结集(Paṭhamamahāsaṅgīti)所置之次第，理应广说，然于《善吉祥光》(Sumaṅgalavilāsinī)中已由作者详述，故应于彼处得知。为避免此释义(saṃvaṇṇanāya)过于庞大，故说“然此”(sā panesā)等语。 1. Evaṃ bāhiranidāne vattabbaṃ atidisitvā idāni abbhantaranidānaṃ ādito paṭṭhāya saṃvaṇṇetuṃ ‘‘yaṃ paneta’’ntiādi vuttaṃ. Tattha yasmā saṃvaṇṇanaṃ karontena saṃvaṇṇetabbe dhamme padavibhāgaṃ padatthañca dassetvā tato paraṃ piṇḍatthādidassanavasena saṃvaṇṇanā kātabbā, tasmā padāni tāva dassento [Pg.21] ‘‘evanti nipātapada’’nti-ādimāha. Tattha padavibhāgoti padānaṃ viseso, na padaviggaho. Atha vā padāni ca padavibhāgo ca padavibhāgo. Padaviggaho ca padavibhāgo ca padavibhāgoti vā ekasesavasena padapadaviggahā padavibhāgasaddena vuttāti veditabbaṃ. Tattha padaviggaho ‘‘jetassa vanaṃ jetavana’’ntiādinā samāsapadesu daṭṭhabbo. 1. 如是，于外因缘(bāhiranidāna)中应说之处作了指引后，今为从初释内因缘(abbhantaranidāna)，故说“然此”(yaṃ panetaṃ)等语。于此，因作释者于所释之法，应先示其句分(padavibhāga)与句义(padattha)，其后方以总义等方式而作释，故先显示诸句，而言“‘如是’(evaṃ)为不变词”(nipātapada)等。此处，“句分”(padavibhāga)乃诸句之差别，非语句之分析(padaviggaha)。或，句与句分，皆为句分。或，语句分析与句分，亦为句分。或应知，依省略法(ekasesa)，句与语句分析，皆以“句分”一词说之。其中，语句分析可见于“逝多之林为祇陀林”(jetassa vanaṃ jetavanaṃ)等复合词(samāsapada)中。 Atthatoti padatthato. Taṃ pana padatthaṃ atthuddhārakkamena paṭhamaṃ evaṃsaddassa dassento ‘‘evaṃsaddo tāvā’’tiādimāha. Avadhāraṇādīti ettha ādi-saddena idamatthapucchāparimāṇādiatthānaṃ saṅgaho daṭṭhabbo. Tathā hi ‘‘evaṃgatāni puthusippāyatanāni (dī. ni. 1.163, 165), evaṃvidho evamākāro’’ti ca ādīsu idaṃ-saddassa atthe evaṃ-saddo. Gata-saddo hi pakārapariyāyo, tathā vidhākāra-saddo ca. Tathā hi gatavidhaākārasadde lokiyā pakāratthe vadanti. ‘‘Evaṃ su te sunhātā suvilittā kappitakesamassū āmuttamālābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyakoti. No hidaṃ, bho gotamā’’tiādīsu (dī. ni. 1.286) pucchāyaṃ, ‘‘evaṃ lahuparivattaṃ (a. ni. 1.48), evamāyupariyanto’’ti (pārā. 12) ca ādīsu parimāṇe. “从义”(atthatoti)即从句义(padatthato)。为以抉择义理(atthuddhāra)之次第，先显示“如是”(evaṃ)一词之句义，故说“‘如是’一词”(evaṃsaddo tāva)等语。于“限定等”(avadhāraṇādi)中，“等”(ādi)字当知包含此义(idamatthā)、询问(pucchā)、限量(parimāṇa)等义。诚然，于“如是到达之种种技艺处”(《长部》1.163, 165)、“如是种类、如是形相”等句中，“如是”一词用于“此”(idaṃ)义。“至”(gata)一词实为“方式”(pakāra)之同义语，“种类”(vidha)、“形相”(ākāra)亦然。世人亦以“至”、“种类”、“形相”等词言说“方式”义。于“汝等善沐浴、善涂香、修饰须发、佩戴花鬘严具、身着白净衣，具足圆满五种欲德而行娱乐，如汝今日之于师长耶？贤者乔达摩，非如是也。”(《长部》1.286)等句中，用于询问(pucchā)。于“如是速变”(《增支部》1.48)、“如是寿尽”(《波罗夷》12)等句中，用于限量(parimāṇa)。 Nanu ca ‘‘evaṃ su te sunhātā suvilittā, evamāyupariyanto’’ti ettha evaṃ-saddena pucchanākāraparimāṇākārānaṃ vuttattā ākārattho eva evaṃ-saddoti? Na, visesasabbhāvato. Ākāramattavācako hi evaṃ-saddo, ākāratthoti adhippeto yathā ‘‘evaṃ byākho’’tiādīsu, na pana ākāravisesavācako. Evañca katvā, ‘‘evaṃ jātena maccenā’’tiādīni (dha. pa. 53) upamādīsu udāharaṇāni upapannāni honti. Tathā hi ‘‘yathāpi…pe… bahu’’nti (dha. pa. 53)? Ettha puppharāsiṭṭhāniyato manussūpapattisappurisūpanissaya-saddhammassavana- yonisomanasikāra-bhogasampattiādidānādipuññakiriyahetusamudāyato sobhāsugandhatādiguṇayogato mālāguḷasadisiyo pahūtā puññakiriyā maritabbasabhāvatāya maccena sattena kattabbāti jotitattā puppharāsimālāguḷāva upamā, tesaṃ upamākāro yathā-saddena aniyamato vuttoti ‘‘evaṃ-saddo upamākāranigamanattho’’ti [Pg.22] vatthuṃ yuttaṃ, so pana upamākāro niyamiyamāno atthato upamāva hotīti āha ‘‘upamāyaṃ āgato’’ti. Tathā ‘‘evaṃ iminā ākārena abhikkamitabba’’ntiādinā upadisiyamānāya samaṇasāruppāya ākappasampattiyā yo tattha upadisanākāro, so atthato upadeso evāti vuttaṃ, ‘‘evaṃ te…pe… upadese’’ti. Tathā ‘‘evametaṃ bhagavā, evametaṃ sugatā’’ti ettha ca bhagavatā yathāvuttamatthaṃ aviparītato jānantehi kataṃ tattha saṃvijjamānaguṇānaṃ pakārehi haṃsanaṃ udaggatākaraṇaṃ sampahaṃsanaṃ. Yo tattha sampahaṃsanākāroti yojetabbaṃ. 难道不是说“如是汝等善沐浴、善涂香，如是寿尽”一句中，“如是”一词既表示询问方式，也表示限定方式，所以“如是”一词仅仅表示方式的意义吗？不是的，因为它有特殊性。“如是”一词仅表示方式，例如在“如是解说”等句中，其意为方式义，但并非表示特殊的方式。因此，“如是生者必死”等（《法句经》53）在比喻等例子中是成立的。因为，譬如“譬如……乃至……众多”（《法句经》53）？这里以花堆为喻，说明从生而为人、亲近善士、听闻正法、如理作意、财富具足等，以及布施等福业(puññakiriya)之因的聚合，由于具备美妙的色泽、芳香等功德，犹如花鬘、花球般众多的福业，是必死之众生(macca)应行持的，由此表明花堆和花球本身就是比喻，其比喻方式以“如”字不限定地表达，故说“如是”一词是比喻方式的总结义，此说合理。然而，这种比喻方式若加以限定，实际上就成了比喻本身，因此说“在比喻中出现”。同样地，“应当这样前行”等句所教导的沙门(samaṇa)应有的威仪具足(ākappasampatti)，其中所教导的方式，实际上就是教导，因此说“如是汝……乃至……教导”。同样地，在“如是世尊，如是善逝”一句中，世尊所说的意义被如实、不颠倒地理解，因此对其中存在的功德以各种方式进行赞叹、使人欢喜、共同庆贺。此处应理解为庆贺的方式。 Evamevaṃ panāyanti ettha garahaṇākāroti yojetabbaṃ, so ca garahaṇākāro vasalīti-ādikhuṃsanasaddasannidhānato idha evaṃ-saddena pakāsitoti viññāyati. Yathā cettha, evaṃ upamākārādayopi upamādivasena vuttānaṃ puppharāsiādisaddānaṃ sannidhānatoti daṭṭhabbaṃ. Evaṃ, bhanteti pana dhammassa sādhukaṃ savanamanasikāre sanniyojitehi bhikkhūhi attano tattha ṭhitabhāvassa paṭijānanavasena vuttattā ettha evaṃ-saddo ‘‘vacanasampaṭicchanattho’’ti vutto. Tena evaṃ, bhanteti sādhu, bhante, suṭṭhu, bhanteti vuttaṃ hoti. Evañca vadehīti yathāhaṃ vadāmi, evaṃ samaṇaṃ ānandaṃ vadehīti yo evaṃ vadanākāro idāni vattabbo, so evaṃ-saddena nidassīyatīti ‘‘nidassanattho’’ti vuttoti. Evaṃ noti etthāpi nesaṃ yathāvuttadhammānaṃ ahitadukkhāvahabhāve sanniṭṭhānajananatthaṃ anumatigahaṇavasena ‘‘saṃvattanti vā no vā, kathaṃ vo ettha hotī’’ti pucchāya katāya ‘‘evaṃ no ettha hotī’’ti vuttattā tadākārasanniṭṭhānaṃ evaṃ-saddena vibhāvitanti viññāyati. So pana tesaṃ dhammānaṃ ahitāya dukkhāya saṃvattanākāro niyamiyamāno avadhāraṇattho hotīti āha – ‘‘evaṃ no ettha hotītiādīsu avadhāraṇe’’ti. 在“Evamevaṃ panāyanti”一句中，应理解为“谴责方式”(garahaṇākāra)：这种谴责方式，是因“贱民”(vasalī)等辱骂语的出现，而在此处以“如是”一词来表明，由此可知。正如在此处，比喻方式等也应被视为是通过“花堆”等比喻性词语的出现而展现。至于“如是，尊者”(Evaṃ, bhante)一词，是由于比丘们专心聆听法义，并以此确认自身立场而说，故此处的“如是”一词被称为“接受教言之义”(vacanasampaṭicchanattha)。因此，“如是，尊者”即是说“善哉，尊者”、“很好，尊者”。“你应当这样说”，即“如我所说，你应对沙门阿难这样说”，这里用“如是”一词来指示现在应当采取的言说方式，故被称为“指示之义”(nidassanattha)。在“我等亦如是”(Evaṃ no)一句中，也是为了使他们确认所述法(dhamma)会导致不利与痛苦，通过征求同意的方式，在询问“（这些法）是否会导致（不利与痛苦）？你们对此怎么看？”之后，回答“我们对此确实是这样认为的”，由此可知，“如是”一词表明了这种立场的确认。而此处通过确定这些法必然导致不利与痛苦，具有决断之义(avadhāraṇattha)，所以说“在‘我们对此确实是这样认为的’等句中表决断”。 Nānānayanipuṇanti ekattanānattaabyāpāraevaṃdhammatāsaṅkhātā, nandiyāvaṭṭatipukkhalasīhavikkīḷitaaṅkusadisālocanasaṅkhātā vā ādhārādibhedavasena nānāvidhā nayā nānānayā. Nayā vā pāḷigatiyo tā ca paññattianupaññattiādivasena saṃkilesabhāgiyādilokiyāditadubhayavomissakādivasena kusalādivasena khandhādivasena saṅgahādivasena samayavimuttādivasena ṭhapanādivasena kusalamūlādivasena tikappaṭṭhānādivasena [Pg.23] ca nānappakārāti nānānayā, tehi nipuṇaṃ saṇhaṃ sukhumanti nānānayanipuṇaṃ. Āsayova ajjhāsayo, te ca sassatādibhedena tattha ca apparajakkhatādibhedena aneke, attajjhāsayādayo eva vā samuṭṭhānaṃ uppattihetu etassāti anekajjhāsayasamuṭṭhānaṃ. Atthabyañjanasampannanti atthabyañjanaparipuṇṇaṃ upanetabbābhāvato, saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatanti vā attho daṭṭhabbo. “种种理趣巧妙”(Nānānayanipuṇaṃ)意指被称为一性、异性、无功用、法性，或如南迪亚之轮(nandiyāvaṭṭa)、三脚架(tipukkhala)、狮子游戏(sīhavikkīḷita)、钩(aṅkusa)、观方(disālocana)等，依处所等差别而有多种理趣，是为种种理趣。理趣即圣典之文路(pāḷigati)，包括施设、随施设等，以及杂染分、世间等，或二者混合、善等、蕴等、摄等、时解脱等、安立等、善根等、三处等，故称多种理趣，以此巧妙、精细、微密，即种种理趣之巧妙。意向(āsaya)即是深意向(ajjhāsayo)，其有常见等差别，又于彼处有少尘等差别，种类众多；或说，众多自身意向等为此生起之因，故称“多意向所生”(anekajjhāsayasamuṭṭhānaṃ)。“义与文具足”(Atthabyañjanasampannaṃ)即义与文圆满无缺，无需增补；或应理解为，具足阐释、显扬、开显、分别、晓喻、施设六种义句，以及字母、词、音节、形态、词源、解释六种文句。 Vividhapāṭihāriyanti ettha pāṭihāriyapadassa vacanatthaṃ (udā. aṭṭha. 1; itivu. aṭṭha. nidānavaṇṇanā; dha. sa. mūlaṭī. 2) ‘‘paṭipakkhaharaṇato rāgādikilesāpanayanato pāṭihāriya’’nti vadanti. Bhagavato pana paṭipakkhā rāgādayo na santi ye haritabbā, puthujjanānampi vigatūpakkilese aṭṭhaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati, tasmā tattha pavattavohārena ca na sakkā idha ‘‘pāṭihāriya’’nti vattuṃ. Sace pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tesaṃ haraṇato ‘‘pāṭihāriya’’nti vuttaṃ, evaṃ sati yuttametaṃ. Atha vā bhagavato ca sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti. Paṭīti vā ayaṃ saddo ‘‘pacchā’’ti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’tiādīsu (su. ni. 985; cūḷani. vatthugāthā 4) viya, tasmā samāhite citte vigatūpakkilese katakiccena pacchāharitabbaṃ pavattetabbanti paṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ, iddhiādesanānusāsaniyo ca vigatūpakkilesena katakiccena ca sattahitatthaṃ puna pavattetabbā, haritesu ca attano upattilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni bhavanti, paṭihāriyameva pāṭihāriyaṃ. Paṭihāriye vā iddhiādesanānusāsanisamudāye bhavaṃ ekekaṃ pāṭihāriyanti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ. Tassa pana iddhiādibhedena visayabhedena ca bahuvidhassa [Pg.24] bhagavato desanāyaṃ labbhamānattā āha ‘‘vividhapāṭihāriya’’nti. “种种神变”(Vividhapāṭihāriya)一词中，“神变”(pāṭihāriya)的词义（见《自说经注》1；《如是语注》因缘释义；《法集论根本复注》2）被解释为“能摧伏对立面，断除贪等烦恼，故称神变”。然而世尊并没有贪等需要摧伏的对立面，即使是凡夫，在心离诸随烦恼、具足八种功德、已摧伏对立面时，也能生起种种神通(iddhividha)，因此不能根据其在彼处的惯用语境来在此处称之为“神变”。如果说大悲世尊所应调伏之众生的烦恼是其对立面，因摧伏彼等而称为“神变”，这样说则是恰当的。或者说，外道是世尊和教法的对立面，因摧伏彼等而为神变。他们因见解被夺，无力阐明正见，故凭借神通、记心与教诫而被摧伏、去除。或者，“paṭi”一词表示“之后”之义，如“彼入定后，复有婆罗门来”等句（《经集》985；《小义释》本事偈4），因此，于已入定、离诸随烦恼、所作已办之心，于后所应行使者，是为神变；或者，于自身随烦恼为第四禅与道所摧伏后，其后的摧伏是为神变。神通、记心与教诫，应由已离随烦恼、所作已办者为众生利益而再次行使；于自身随烦恼被摧伏后，便能去除其他众生的随烦恼，因此彼等即是神变，神变就是神变。或者，于神通、记心、教诫之集合中，所生起的每一项皆称为“神变”。或者，第四禅与道，因能摧伏对立面而为“神变”；于彼处所生，或以彼为所缘，或从彼而来者，是为神变。因世尊的教法中，根据神通等的差别和所缘的差别，可得多种神变，故说“种种神变”。 Na aññathāti bhagavato sammukhā sutākārato na aññathāti attho, na pana bhagavato desitākārato. Acinteyyānubhāvā hi bhagavato desanā. Evañca katvā ‘‘sabbappakārena ko samattho viññātu’’nti idaṃ vacanaṃ samatthitaṃ bhavati, dhāraṇabaladassanañca na virujjhati sutākāraavirajjhanassa adhippetattā. Na hettha atthantaratāparihāro dvinnampi atthānaṃ ekavisayattā. Itarathā thero bhagavato desanāya sabbathā paṭiggahaṇe samattho asamattho cāti āpajjeyyāti. “非异”（Na aññathā）之义，是指从世尊面前听闻的形态而言并非有异，而非指从世尊所说的形态而言。因为世尊的教法具有不可思议的威力。如是，“谁能以一切行相了知？”此言方得成立，忆持力之展现亦不相违，因其意在不违于听闻之形态。此处并无义理相异之失，因二义同属一境。否则，长老于世尊之教法，便会陷入要么能够完全领受、要么不能够完全领受之境地。 ‘‘Yo paro na hoti, so attā’’ti evaṃ vuttāya niyakajjhattasaṅkhātāya sasantatiyā vattanato tividhopi me-saddo kiñcāpi ekasmiṃ eva atthe dissati, karaṇasampadānasāminiddesavasena pana vijjamānaṃ bhedaṃ sandhāyāha, ‘‘me-saddo tīsu atthesu dissatī’’ti. “彼非他者，即是我”，如是说，是因其指称那被称为“自之内在”的自身相续。因此，“我”（me）一词虽于三者中仅显一义，然为表明其在工具格、与格、所有格的指示上存在差异，故说“‘我’一词显现三种意义”。 Kiñcāpi upasaggo kiriyaṃ viseseti, jotakabhāvato pana satipi tasmiṃ suta-saddo eva taṃ taṃ attaṃ vadatīti anupasaggassa suta-saddassa atthuddhāre saupasaggassa gahaṇaṃ na virujjhatīti dassento ‘‘saupasaggo anupasaggo cā’’tiādimāha. Assāti suta-saddassa. Kammabhāvasādhanāni idha sutasadde sambhavantīti vuttaṃ ‘‘upadhāritanti vā upadhāraṇanti vā attho’’ti. Mayāti atthe satīti yadā me-saddassa kattuvasena karaṇaniddeso, tadāti attho. Mamāti atthe satīti yadā sambandhavasena sāminiddeso, tadā. 虽则前缀修饰动词，然因其有显义之性，故纵有前缀，仍是“闻”（suta）一词本身表达其各个意义。为表明在阐发无前缀的“闻”一词之义时，引用有前缀者亦不相违，故说“有前缀与无前缀”等。“其”（assa）者，指“闻”一词。说“闻”一词于此可有业格与状态格的构词，是因其义为“被受持”或“受持”。“由我”（mayā），是当“我”（me）一词于作者义上作工具格指示时之义。“我所”（mamā），是当其以关系义作所有格指示时之义。 Suta-saddasannidhāne payuttena evaṃ-saddena savanakiriyājotakena bhavitabbanti vuttaṃ ‘‘evanti sotaviññāṇādiviññāṇakiccanidassana’’nti. Ādi-saddena sampaṭicchanādīnaṃ pañcadvārikaviññāṇānaṃ tadabhinīhaṭānañca manodvārikaviññāṇānaṃ gahaṇaṃ veditabbaṃ. Sabbesampi vākyānaṃ evakāratthasahitattā ‘‘suta’’nti etassa sutamevāti ayamattho labbhatīti āha ‘‘assavanabhāvapaṭikkhepato’’ti. Etena avadhāraṇena nirāsaṅkataṃ dasseti. Yathā ca sutaṃ sutamevāti niyametabbaṃ, taṃ sammā sutaṃ hotīti āha ‘‘anūnānadhikāviparītaggahaṇanidassana’’nti. Atha vā saddantaratthāpohanavasena [Pg.25] saddo atthaṃ vadatīti sutanti asutaṃ na hotīti ayametassa atthoti vuttaṃ ‘‘assavanabhāvapaṭikkhepato’’ti. Iminā diṭṭhādivinivattanaṃ karoti. 说“与‘闻’（suta）一词邻近使用的‘如是’（evaṃ）一词，应为听闻作用的彰显者”，是因“‘如是’是耳识等诸识作用的指示”。此中“等”字，当知包含五门识的领纳等，以及由彼所引生的意门识。因一切语句皆含限定之义，故“闻”一词可得“唯是听闻”之义，如其所说：“由排除非听闻的状态”。此一限定，显示了无疑。正如“所闻”应被确定为“唯是所闻”，此即为“正闻”，故说“是无缺、无增、无颠倒领受的指示”。又或者，词语是藉由排除他词之义而表达其义，故“闻”即“非未闻”，此即其义，如其所说：“由排除非听闻的状态”。以此，排除了“见”等。 Idaṃ vuttaṃ hoti – na idaṃ mayā diṭṭhaṃ, na sayambhūñāṇena sacchikataṃ, atha kho sutaṃ, tañca kho sammadevāti. Tenevāha ‘‘anūnānadhikāviparītaggahaṇanidassana’’nti. Avadhāraṇatthe vā evaṃ-sadde ayamatthayojanā karīyatīti tadapekkhassa suta-saddassa ayamattho vutto ‘‘assavanabhāvapaṭikkhepato’’ti. Tenevāha ‘‘anūnānadhikāviparītaggahaṇanidassana’’nti. Savanasaddo cettha kammattho veditabbo ‘‘suyyatī’’ti. 此即是说：此非我所见，非以自生智(sayambhūñāṇa)所证，而是所闻，且是正闻。是故说“是无缺、无增、无颠倒领受的指示”。又或者，当“如是”（evaṃ）一词作限定义时，可作此义理连结：其所关联的“闻”一词，其义如前所说，即“由排除非听闻的状态”。是故说“是无缺、无增、无颠倒领受的指示”。且此处的“闻”（savana）一词，当知是作业格义，如“被闻”（suyyati）。 Evaṃ savanahetusavanavisesavasena padattayassa ekena pakārena atthayojanaṃ dassetvā idāni pakārantarehi taṃ dassetuṃ ‘‘tathā eva’’ntiādi vuttaṃ. Tattha tassāti yā sā bhagavato sammukhā dhammassavanākārena pavattā manodvāraviññāṇavīthi, tassā. Sā hi nānappakārena ārammaṇe pavattetuṃ samatthā. Tathā ca vuttaṃ ‘‘sotadvārānusārenā’’ti. Nānappakārenāti vakkhamānānaṃ anekavihitānaṃ byañjanatthaggahaṇānaṃ nānākārena. Etena imissā yojanāya ākārattho evaṃ-saddo gahitoti dīpeti. Pavattibhāvappakāsananti pavattiyā atthitāpakāsanaṃ. Sutanti dhammappakāsananti yasmiṃ ārammaṇe vuttappakārā viññāṇavīthi nānappakārena pavattā, tassa dhammattā vuttaṃ, na suta-saddassa dhammatthattā. Vuttassevatthassa pākaṭīkaraṇaṃ ‘‘ayaṃ hetthā’’tiādi. Tattha viññāṇavīthiyāti karaṇatthe karaṇavacanaṃ, mayāti kattuatthe. 如是，已依闻因与闻差别，以一种方式开显了（首句）三词的含义；今为以其他方式开显之，故说“如是”（tathā eva）等。此中“彼”（tassā）者，指在世尊面前以听闻法的方式而转起的意门心路(manodvāraviññāṇavīthi)。此心路能够以种种方式于所缘上转起。诚如所说：“随顺耳门”（sotadvārānusārena）。所谓“以种种方式”，即以种种方式领受后文将述之多种文义。此即阐明：于此解说中，“如是”（evaṃ）一词取其行相义。“转起状态之开显”即开显转起之存在。“闻”即“法之开显”，是说当心路于某所缘上以种种方式转起时，因该所缘具法之自性而如是说，并非因“闻”一词本身有法之义。“此于下文”等语，是为了使已说之义更为显明。此中，“以心路”是工具格，表工具义；“由我”表作者义。 Evanti niddisitabbappakāsananti nidassanatthamevaṃ saddaṃ gahetvā vuttaṃ nidassetabbassa niddisitabbattābhāvābhāvato. Tena evaṃ-saddena sakalampi suttaṃ paccāmaṭṭhanti dasseti. Suta-saddassa kiriyāsaddattā savanakiriyāya ca sādhāraṇaviññāṇappabandhapaṭibaddhattā tattha ca puggalavohāroti vuttaṃ ‘‘sutanti puggalakiccappakāsana’’nti. Na hi puggalavohārarahite dhammappabandhe savanakiriyā labbhatīti. “如是”即“开显所应指示者”，此说是取“如是”一词的指示义，因所应指示者，实有其应被指示之性。此即显示，以“如是”一词，总摄全部经文。因“闻”一词是动词，且与听闻作用及共通的识流相联系，其中亦有个人(puggala)的言说，故说“‘闻’是个人作用的开显”。诚然，于离却个人言说的法流中，听闻作用是不可得的。 Yassa cittasantānassātiādipi ākāratthameva evaṃ-saddaṃ gahetvā purimayojanāya aññathā atthayojanaṃ dassetuṃ vuttaṃ. Tattha ākārapaññattīti upādāpaññatti eva dhammānaṃ pavattiākārupādānavasena tathā [Pg.26] vuttā. Sutanti visayaniddesoti sotabbabhūto dhammo savanakiriyākattupuggalassa savanakiriyāvasena pavattiṭṭhānanti katvā vuttaṃ. Cittasantānavinimuttassa paramatthato kassaci kattu abhāvepi saddavohārena buddhiparikappitabhedavacanicchāya cittasantānato aññaṃ viya taṃsamaṅgiṃ katvā vuttaṃ ‘‘cittasantānena taṃsamaṅgīno’’ti. Savanakiriyāvisayopi sotabbadhammo savanakiriyāvasena pavattacittasantānassa idha paramatthato kattubhāvato, savanavasena cittappavattiyā eva vā savanakiriyābhāvato taṃkiriyākattu ca visayo hotīti vuttaṃ ‘‘taṃsamaṅgīno kattuvisaye’’ti. Sutākārassa ca therassa sammānicchitabhāvato āha ‘‘gahaṇasanniṭṭhāna’’nti. Etena vā avadhāraṇatthaṃ evaṃ-saddaṃ gahetvā ayamatthayojanā katāti daṭṭhabbaṃ. “彼心相续”等语，亦是为取“如是”一词的行相义，而对前一解说作另一种义理连结。此中，“行相施设”(ākārapaññatti)实为“依取施设”(upādāpaññatti)，因其乃依诸法转起之行相而安立，故如是说。“闻”即“所缘之指示”，是说：所应闻之法，是听闻作用之作者——个人(puggala)——依听闻作用而转起之处，故如是说。虽则究竟而言，并无离于心相续的作者，然依世俗言说，为欲以智所构想之言词表达差别，故仿佛于心相续外，别立一相应者，而说“心相续之相应者”。所应闻之法虽是听闻作用的所缘，然于此，或因依听闻作用而转起的心相续，究竟而言是作者；或因听闻作用即是依听闻而有的心之转起，故彼法亦是彼作用之作者的所缘，是故说“于相应者之作者的所缘中”。又因长老已正善决断所闻之行相，故说“领受之确定”。又或者，当知此义理连结，是取“如是”一词的限定义而作。 Pubbe sutānaṃ nānāvihitānaṃ suttasaṅkhātānaṃ atthabyañjanānaṃ upadhāritarūpassa ākārassa nidassanassa, avadhāraṇassa vā pakāsanasabhāvo evaṃ-saddoti tadākārādiupadhāraṇassa puggalapaññattiyā upādānabhūtadhammappabandhabyāpāratāya vuttaṃ ‘‘evanti puggalakiccaniddeso’’ti. Savanakiriyā pana puggalavādinopi viññāṇanirapekkhā natthīti visesato viññāṇabyāpāroti āha ‘‘sutanti viññāṇakiccaniddeso’’ti. Meti saddappavattiyā ekanteneva sattavisayattā viññāṇakiccassa ca tattheva samodahitabbato ‘‘meti ubhayakiccayuttapuggalaniddeso’’ti vuttaṃ. Avijjamānapaññattivijjamānapaññattisabhāvā yathākkamaṃ evaṃ-saddasuta-saddānaṃ atthāti te tathārūpa-paññatti-upādānabhūta-dhammappabandhabyāpārabhāvena dassento āha – ‘‘evanti puggalakiccaniddeso, sutanti viññāṇakiccaniddeso’’ti. Ettha ca karaṇakiriyākattukamma-visesappakāsanavasena puggalabyāpāravisaya-puggalabyāpāranidassanavasena gahaṇākāragāhakatabbisayavisesaniddesavasena kattukaraṇabyāpāra-kattuniddesavasena ca dutiyādayo catasso atthayojanā dassitāti daṭṭhabbaṃ. “如是”(evaṃ)一词的本质，是开显或确定先前所听闻的、被称为经的种种义理与文句中已审定之相。由于对此相等之审定，是作为个人(puggala)施设(paññatti)所依的法相续之作用，故说“‘如是’是对个人作用的解释”。听闻行为，即使是补特伽罗论者也认为其不离于识，因此特别指出这是识的作用，说“‘所闻’是对识的作用的解释”。“我”(me)一词，由于其发声完全以有情为对象，且识的作用也应在此处结合，故说“‘我’是对兼具两种作用的个人的解释”。不存在的施设(avijjamānapaññatti)与存在的施设(vijjamānapaññatti)的自性，依次是“如是”与“所闻”等词的含义。此等以作为该类施设所依的法相续之作用的方式而显示，故说：“‘如是’是对个人作用的解释，‘所闻’是对识的作用的解释。”于此，应知：通过工具、行为、作者、所作业的特殊开显方式；通过个人作用的范围与个人作用的显示方式；通过把握之相、能把握者、其所缘的特殊解释方式；以及通过作者与工具的作用及对作者的解释方式，第二等四种释义已被开示。 Sabbassapi saddādhigamanīyassa atthassa paññattimukheneva paṭipajjitabbattā sabbapaññattīnañca vijjamānādivasena chasu paññattibhedesu antogadhattā tesu ‘‘eva’’ntiādīnaṃ paññattīnaṃ sarūpaṃ niddhārento āha ‘‘evanti ca meti cā’’tiādi. Tattha evanti ca meti ca vuccamānassa atthassa ākārādino [Pg.27] dhammānaṃ asalakkhaṇabhāvato avijjamānapaññattibhāvoti āha ‘‘saccikaṭṭhaparamatthavasena avijjamānapaññattī’’ti. Tattha saccikaṭṭhaparamatthavasenāti bhūtatthauttamatthavasena. Idaṃ vuttaṃ hoti – yo māyāmarīciādayo viya abhūtattho, anussavādīhi gahetabbo viya anuttamattho ca na hoti, so rūpasaddādisabhāvo, ruppanānubhavanādisabhāvo vā attho saccikaṭṭho paramattho cāti vuccati, na tathā evaṃ meti padānaṃ atthoti. Etamevatthaṃ pākaṭataraṃ kātuṃ ‘‘kiñhetthata’’ntiādi vuttaṃ. Sutanti pana saddāyatanaṃ sandhāyāha ‘‘vijjamānapaññattī’’ti. Teneva hi ‘‘yañhi taṃ ettha sotena upaladdha’’nti vuttaṃ. Sotadvārānusārena upaladdhanti pana vutte atthabyañjanādi sabbaṃ labbhatīti. Taṃ taṃ upādāya vattabbatoti sotapathamāgate dhamme upādāya tesaṃ upadhāritākārādino paccāmasanavasena evanti, sasantatipariyāpanne khandhe upādāya meti vattabbattāti attho. Diṭṭhādisabhāvarahite saddāyatane pavattamānopi sutavohāro ‘‘dutiyaṃ tatiya’’ntiādiko viya paṭhamādīni diṭṭhamutaviññāte apekkhitvā pavattoti āha ‘‘diṭṭhādīni upanidhāya vattabbato’’ti. Asutaṃ na hotīti hi sutanti pakāsitoyamatthoti. 由于一切能由声音通达之义都必须通过施设(paññatti)之门才能理解，且所有施设都包含在以存在等为基础的六种施设分类中，故在确定“如是”等施设的自性时，说“所谓‘如是’及‘我’”等。于此，“如是”及“我”所言之义，其相状等法并无真实自相，故为不存在的施设，因此说“依真实义、究竟义而言，是不存在的施设”。其中，“依真实义、究竟义”即是依真实义、最胜义。此即是说：如同幻术、阳焰等非真实之义，或如传闻等可取而非最胜之义，此等皆非真实究竟义；而色、声等自性，或变坏、感受等自性之义，才被称为真实义与究竟义。“如是”、“我”等词的含义并非如此。为更清楚地说明此义，故说“此中有何”等。至于“所闻”，则是针对声处(saddāyatana)而说为“存在的施设”。正因此，才说“凡于此处以耳根所获得者”。若说“依耳门所获得”，则义、文句等一切皆可获得。其义为：依此而说，即是依于现前于耳门的诸法，通过反思其已审定之相状等而说“如是”；依于摄于自身相续的诸蕴而说“我”。虽然在声处中并无见等自性，但“所闻”的言说，如同“第二”、“第三”等，是参照最初的所见、所闻、所识而转起，故说“是依于所见等而说”。此义被开显为“所闻”，是因为它不是“未闻”。 Attanā paṭividdhā suttassa pakāravisesā evanti therena paccāmaṭṭhāti āha ‘‘asammohaṃ dīpetī’’ti. Nānappakārapaṭivedhasamattho hotīti etena vakkhamānassa suttassa nānappakārataṃ duppaṭivijjhatañca dasseti. Sutassa asammosaṃ dīpetīti sutākārassa yāthāvato dassiyamānattā vuttaṃ. Asammohenāti sammohābhāvena, paññāya eva vā savanakālasambhūtāya taduttarakālapaññāsiddhi. Evaṃ asammosenāti etthāpi vattabbaṃ. Byañjanānaṃ paṭivijjhitabbo ākāro nātigambhīro yathāsutadhāraṇameva tattha karaṇīyanti satiyā byāpāro adhiko, paññā tattha guṇībhūtāti vuttaṃ ‘‘paññāpubbaṅgamāyā’’tiādi paññāya pubbaṅgamāti katvā. Pubbaṅgamatā cettha padhānatā ‘‘manopubbaṅgamā’’tiādīsu viya. Pubbaṅgamatāya vā cakkhuviññāṇādīsu āvajjanādīnaṃ viya appadhānatte paññā pubbaṅgamā etissāti ayampi attho yujjati, evaṃ sati pubbaṅgamāyāti etthāpi vuttavipariyāyena yathāsambhavaṃ attho veditabbo. Atthabyañjanasampannassāti atthabyañjanaparipuṇṇassa[Pg.28], saṅkāsana-pakāsana-vivaraṇa-vibhajana-uttānīkaraṇapaññattivasena chahi atthapadehi, akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatassāti vā attho daṭṭhabbo. 长老如此反思自己已通达的经的种种差别，故说“显示无痴”。能通达种种差别，以此显示将要宣说的经具有种种差别且难以通达。说“显示所闻之不忘失”，是因为如实地显示了所闻之相。所谓“以无痴”，即以无有痴迷的状态，或可说，由听闻时生起的智慧，而有其后智慧的成就。同样，“如是，以无痴”于此处也应作如是说。文句应被通达之相并非极为甚深，于此只需如所闻而受持即可，因此念(sati)的作用更强，而慧(paññā)处于次要地位，故说“以慧为前导的[念]”等，是作“以慧为前导”解。此处的“前导”义为主要，如同“意为前导”等。或者，如同在眼识等中，转向(āvajjana)等并非主要，此处的“前导”也可理解为非主要，那么“慧是此[念]的前导”这一含义也成立。如此，对于“以[念]为前导的[慧]”，也应根据与前述相反的方式，随其可能而理解其义。“具足义与文句”即义与文句圆满，或应知其义为：具足六种义句——概说(saṅkāsana)、详说(pakāsana)、阐明(vivaraṇa)、分别(vibhajana)、显了(uttānīkaraṇa)、施设(paññatti)，以及六种文句——字(akkhara)、句(pada)、文(byañjana)、相(ākāra)、词源(nirutti)、解释(niddesa)。 Yoniso manasikāraṃ dīpeti evaṃ-saddena vuccamānānaṃ ākāranidassanāvadhāraṇatthānaṃ aviparītasaddhammavisayattāti adhippāyo. Avikkhepaṃ dīpetīti ‘‘oghataraṇasuttaṃ kattha bhāsita’’ntiādipucchāvasena pakaraṇappavattassa vakkhamānassa suttassa savanaṃ samādhānamantarena na sambhavatīti katvā vuttaṃ. Vikkhittacittassātiādi tassevatthassa samatthanavasena vuttaṃ. Sabbasampattiyāti atthabyañjanadesaka-payojanādisampattiyā. Aviparītasaddhammavisayehi viya ākāranidassanāvadhāraṇatthehi yonisomanasikārassa, saddhammassavanena viya ca avikkhepassa yathā yonisomanasikārena phalabhūtena attasammāpaṇidhipubbekatapuññatānaṃ siddhi vuttā tadavinābhāvato, evaṃ avikkhepeneva phalabhūtena kāraṇabhūtānaṃ saddhammassavanasappurisūpanissayānaṃ siddhi dassetabbā siyā assutavato sappurisūpanissayarahitassa ca tadabhāvato. ‘‘Na hi vikkhittacitto’’tiādinā samatthanavacanena pana avikkhepena kāraṇabhūtena sappurisūpanissayena ca phalabhūtassa saddhammassavanassa siddhi dassitā. Ayaṃ panettha adhippāyo yutto siyā, saddhammassavanasappurisūpanissayā na ekantena avikkhepassa kāraṇaṃ bāhiraṅgattā. Avikkhepo pana sappurisūpanissayo viya saddhammassavanassa ekantakāraṇanti, evampi avikkhepena sappurisūpanissayasiddhijotanā na samatthitāva, no na samatthitā vikkhittacittānaṃ sappurisapayirūpāsanābhāvassa atthasiddhito. Ettha ca purimaṃ phalena kāraṇassa siddhidassanaṃ nadīpūrena viya upari vuṭṭhisabbhāvassa. Dutiyaṃ kāraṇena phalassa siddhidassanaṃ daṭṭhabbaṃ ekantavassinā viya meghavuṭṭhānena vuṭṭhippavattiyā. （“如是”）显示如理作意，其意趣在于，由“如是”一词所表达的相状、显示、确定等义，是以不颠倒的正法为所缘。（“如是”）显示不散乱，这是因为，对于由“‘度暴流经’(Oghataraṇasutta)于何处说”等提问而展开的、将要宣说的经，若无专注则无法听闻，故作是说。“心散乱者”等语，是为了支持此义而说。所谓“一切圆满”，是指义、文句、说法者、目的等圆满。如同以作为果的如理作意，其不离于作为因的自身正愿与往昔所作福德，故后者的成就可以被说明；同样，也应以作为果的不散乱，来显示作为因的听闻正法与亲近善士的成就，因为未闻法者及不亲近善士者无此成就。然而，通过“心散乱者实不……”等支持性言说，则显示了以不散乱与亲近善士为因，而有听闻正法之果的成就。于此，应有此合理意趣：听闻正法与亲近善士并非必然是不散乱之因，因其为外缘。而不散乱，则如亲近善士一般，是听闻正法的必然之因。即便如此，通过不散乱来阐明亲近善士的成就也并非不成立，因为心散乱者不会亲近善士，此义自可成立。于此，前者是以果显示因的成就，当知如同由河水泛滥而知上游有雨；后者是以因显示果的成就，当知如同由密云升起而知将有降雨。 Bhagavato vacanassa atthabyañjanapabheda-paricchedavasena sakalasāsanasampatti-ogāhanākāro niravasesaparahita-pāripūrikāraṇanti vuttaṃ ‘‘evaṃ bhaddako ākāro’’ti. Yasmā na hotīti sambandho. Pacchimacakkadvayasampattinti attasammāpaṇidhi-pubbekatapuññatā-saṅkhātaṃ guṇadvayaṃ. Aparāparavuttiyā cettha cakkabhāvo, caranti etehi sattā, sampattibhavesūti vā[Pg.29]. Ye sandhāya vuttaṃ ‘‘cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī’’tiādi (a. ni. 4.31). Purimapacchimabhāvo cettha desanakkamavasena daṭṭhabbo. Pacchimacakkadvayasiddhiyāti pacchimacakkadvayassa ca atthitāya. Sammāpaṇihitatto pubbe ca katapuñño suddhāsayo hoti tadasuddhihetūnaṃ kilesānaṃ dūrībhāvatoti āha ‘‘āsayasuddhi siddhā hotī’’ti. Tathā hi vuttaṃ – ‘‘sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare’’ti (dha. pa. 43) ‘‘katapuññosi, tvaṃ ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo’’ti (dī. ni. 2.207) ca. Tenevāha ‘‘āsayasuddhiyā adhigamabyattisiddhī’’ti. Payogasuddhiyāti yonisomanasikārapubbaṅgamassa dhammassavanapayogassa visadabhāvena. Tathā cāha ‘‘āgamabyattisiddhī’’ti, sabbassa vā kāyavacīpayogassa niddosabhāvena. Parisuddhakāyavacīpayogo hi vippaṭisārābhāvato avikkhittacitto pariyattiyaṃ visārado hotīti. 世尊之言，通过义与文的分别，其相能遍入一切教法之圆满，且是圆满无余利他之因，故说“如是善妙之相”。此中关联在于，（若无此相）则不然。后二轮成就，是指自身正愿与往昔所作福业此二功德。此处，轮的意义在于相继流转；或说，众生凭借它们在圆满的生存状态中行进。就此而说：“诸比丘，有此四轮，天人具足此四轮，其四轮便会转动”等。此处的前后之分，应依说法次第而见。后二轮之成就，在于后二轮之存在。有正愿且往昔作福者，其意乐清净，因远离令意乐不净之诸烦恼故，是故说“意乐清净成就”。如是所说：“心若置于正，其益更胜彼”，以及“阿难，汝已作福，当勤修正行，速成无漏”。因此说“由意乐清净，故证悟通达成就”。加行清净，是指以如理作意为前导的闻法加行之明净故。因此亦说“经教通达成就”，或说由一切身语加行之无过失故。实因身语加行清净者，无有追悔，心不散乱，于教理(pariyatti)通达练熟。 Nānappakārapaṭivedhadīpakenātiādinā atthabyañjanesu therassa evaṃ-saddasuta-saddānaṃ asammohāsammosadīpanato catupaṭisambhidāvasena atthayojanaṃ dasseti. Tattha sotabbabhedapaṭivedhadīpakenāti etena ayaṃ suta-saddo evaṃ-saddasannidhānato, vakkhamānāpekkhāya vā sāmaññeneva sotabbadhammavisesaṃ āmasatīti dīpeti. Manodiṭṭhīhi pariyattidhammānaṃ anupekkhanasuppaṭivedhā visesato manasikārapaṭibaddhāti te vuttanayena yonisomanasikāradīpakena evaṃ saddena yojetvā, savanadhāraṇavacīparicayā pariyattidhammānaṃ visesena sotāvadhānapaṭibaddhāti te vuttanayena avikkhepadīpakena suta-saddena yojetvā dassento sāsanasampattiyā dhammassavane ussāhaṃ janeti. Tattha dhammāti pariyattidhammā. Manasā anupekkhitāti ‘‘idha sīlaṃ kathitaṃ, idha samādhi, idha paññā, ettakā ettha anusandhiyo’’tiādinā nayena manasā anupekkhitā. Diṭṭhiyā suppaṭividdhāti nijjhānakkhanti bhūtāya, ñātapariññāsaṅkhātāya vā diṭṭhiyā tattha tattha vuttarūpārūpadhamme ‘‘iti rūpaṃ, ettakaṃ rūpa’’ntiādinā suṭṭhu vavatthapetvā paṭividdhā. 以“种种通达明灯”等句，显示长老于“如是”与“闻”二词，在义与文上，阐明其不迷惑、不混淆，并依四无碍解(catupaṭisambhidā)而作义理结合。此处，“以明示所应闻法差别之通达”者，是阐明此“闻”字，因邻近“如是”一词，或因期待后文，而概括地触及所应闻法之差别。以意与见对教理(pariyattidhamma)的随观与善通达，特别关乎作意(manasikāra)，故依所述之理，将其与明示如理作意(yonisomanasikāra)的“如是”一词相结合；而听闻、受持、言语熟练，特别关乎倾听专注，故依所述之理，将其与明示不散乱的“闻”一词相结合，如是开示，能于教法圆满中，生起闻法之精进。此处“法”，即指教理。“以意随观”，是指依“此处说戒，此处说定，此处说慧，此处有如是等若干连结”之理，以意随观。“以见善通达”，是指以已成审察忍(nijjhānakkhanti)之见，或以名为已知遍知(ñātapariññā)之见，于彼彼处所说色、无色法，依“此是色，此量是色”等方式，善为确定而通达。 Sakalena vacanenāti pubbe tīhi padehi visuṃ visuṃ yojitattā vuttaṃ. Attano adahantoti ‘‘mameda’’nti attani aṭṭhapento. Bhummatthe cetaṃ [Pg.30] sāmivacanaṃ. Asappurisabhūminti akataññutaṃ. ‘‘Idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī’’ti (pārā. 195) evaṃ vuttaṃ anariyavohārāvatthaṃ, sā eva anariyavohārāvatthā asaddhammo. Nanu ca ānandattherassa ‘‘mamedaṃ vacana’’nti adhimānassa, mahākassapattherādīnañca tadāsaṅkāya abhāvato asappurisabhūmi-samatikkamādivacanaṃ niratthakanti? Nayidamevaṃ. ‘‘Evaṃ me suta’’nti vadantena ayampi attho vibhāvitoti dassanato. Keci pana ‘‘devatānaṃ parivitakkāpekkhaṃ tathāvacananti edisī codanā anavakāsā’’ti vadanti. Tasmiṃ kira khaṇe ekaccānaṃ devatānaṃ evaṃ cetaso parivitakko udapādi ‘‘bhagavā ca parinibbuto, ayañca āyasmā desanākusalo idāni dhammaṃ deseti, sakyakulappasuto tathāgatassa bhātā cūḷapituputto. Kiṃ nu kho sayaṃ sacchikataṃ dhammaṃ deseti? Udāhu bhagavato eva vacanaṃ yathāsuta’’nti, evaṃ tadāsaṅkitappakārato asappurisabhūmisamokkamādito atikkamādi vibhāvitanti. Appetīti nidasseti. Diṭṭhadhammika-samparāyika-paramatthesu yathārahaṃ satte netīti netti, dhammo eva netti dhammanetti. “以全部语言”者，是因前文已将三 पद (词)各别结合而说。“不置于己”，即不作“此是我的”想而安立于自身。此为处所义的属格用法。“非善人境地”，指不知恩。如所说：“此处有某恶比丘，学了如来所宣说的法与律后，将其置于自身”，此所说即非圣者所行之事，此非圣者所行之事即是非正法。难道因为阿难(Ānanda)长老无“此是我言”之增上慢，且大迦叶(Mahākassapa)长老等亦无彼种怀疑，故说“超越非善人境地”等语便无意义吗？并非如此。因为说“如是我闻”者，亦已阐明此义。然有人言：“此说是为顾及诸天神之思量，如是诘难无有根据。”据说，于其刹那，某些天神生起如是心念：“世尊已般涅槃，今此具寿善于说法，为释迦族所出，是如来叔父之子。彼为说自所证之法，抑或如所闻而说世尊之言？”如是，从彼等怀疑的方式，阐明了（阿难）超越了堕入非善人境地等（过失）。“Appeti”是“nidasseti”（指示）义。于现法、后世及第一义，随其所应引导众生，是为“引导”(netti)；法即是引导，故名“法引导”(dhammanetti)。 Daḷhataraniviṭṭhā vicikicchā kaṅkhā, nātisaṃsappanā matibhedamattā vimati. Assaddhiyaṃ vināsetīti bhagavatā bhāsitattā sammukhāvassa paṭiggahitattā khalitaduruttādigahaṇadosābhāvato ca. Ettha ca paṭhamādayo tisso atthayojanā ākārādiatthesu aggahitavisesameva evaṃ-saddaṃ gahetvā dassitā, tato parā catasso ākāratthameva evaṃ-saddaṃ gahetvā vibhāvitā. Pacchimā pana tisso yathākkamaṃ ākāratthaṃ nidassanatthaṃ avadhāraṇatthañca evaṃ-saddaṃ gahetvā yojitāti daṭṭhabbaṃ. 更坚固安住者是疑(vicikicchā)或惑(kaṅkhā)；不过度蔓延、仅是意见分歧者是犹豫(vimati)。能灭除不信，是因其为世尊所说，亦为（阿难）当面领受，且无有失误、恶说等执取之过失故。于此，最初三种义理结合，是在“相”等义中，不取特定差别，仅就“如是”一词而开示。其后四种，则仅就“如是”一词的“相”义而阐明。而最后三种，当知是依次就“如是”一词，结合其“相”义、“譬喻”义及“限定”义。 Eka-saddo aññaseṭṭhaasahāyasaṅkhayādīsu dissati. Tathā hesa ‘‘sassato attā ca loko ca, idameva saccaṃ moghamaññanti ittheke abhivadantī’’tiādīsu (ma. ni. 3.27) aññatthe dissati. ‘‘Cetaso ekodibhāva’’ntiādīsu (dī. ni. 1.228; pārā. 11) seṭṭhe, ‘‘eko vūpakaṭṭho’’tiādīsu (dī. ni. 1.405) asahāye, ‘‘ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) saṅkhayāyaṃ. Idhāpi saṅkhayāyanti dassento āha ‘‘ekanti [Pg.31] gaṇanaparicchedaniddeso’’ti. Kālañca samayañcāti yuttakālañca paccayasāmaggiñca. Khaṇoti okāso. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayassa paṭilābhahetuttā. Khaṇo eva ca samayo, yo khaṇoti ca samayoti ca vuccati, so eko evāti hi attho. Mahāsamayoti mahāsamūho. Samayopi khoti sikkhāpadapūraṇassa hetupi. Samayappavādaketi diṭṭhippavādake. Tattha hi nisinnā titthiyā attano attano samayaṃ pavadanti. Atthābhisamayāti hitapaṭilābhā. Abhisametabboti abhisamayo, abhisamayo attho abhisamayatthoti pīḷanādīni abhisametabbabhāvena ekībhāvaṃ upanetvā vuttāni. Abhisamayassa vā paṭivedhassa visayabhūto attho abhisamayatthoti tāneva tathā ekattena vuttāni. Tattha pīḷanaṃ dukkhasaccassa taṃsamaṅgino hiṃsanaṃ avipphārikatākaraṇaṃ, santāpo dukkhadukkhatādivasena santāpanaṃ paridahanaṃ. “一”(eka)字可见于“其他”(añña)、“殊胜”(seṭṭha)、“无伴”(asahāya)、“计数”(saṅkhayā)等义。例如，在“我与世界是常，唯此为实，余者皆虚”等(中部3.27)文中，它表示“其他”之义。在“心一境性”(cetaso ekodibhāva)等(长部1.228；波罗夷11)文中，表示“殊胜”；在“独自远离”(eko vūpakaṭṭho)等(长部1.405)文中，表示“无伴”；在“诸比丘，仅有一刹那、一时机可修梵行”等(增支部8.29)文中，表示“计数”。此处亦为显示计数之义，故说：“‘一’是计数界限的解释。”“时与机缘”(kālañca samayañca)指适当的时机与因缘和合。“刹那”(khaṇa)即机会。如来出世等确为修梵行的机会，因其是得彼因缘之故。刹那即是时机，所谓的刹那与时机，实为一义。“大集会”(Mahāsamaya)即大集会。“时机”(samaya)亦是圆满学处之因。“时论者”(Samayappavādaka)即邪见论者(diṭṭhippavādaka)。外道们于彼处安坐，各自宣说自己的学说。“义现观”(Atthābhisamaya)即获得利益(hitapaṭilābha)。“应被现观者即是现观”(Abhisametabbo ti abhisamayo)；“现观即是义”(abhisamayo attho)，故说“现观之义”(abhisamayattho)，是将逼迫等法与“应被现观”的性质合一而说。或者，现观或通达(paṭivedha)的对象(visayabhūta)即是义，故“现观之义”亦是如此合一而说。其中，“逼迫”(pīḷana)是苦谛对具足它的有情的伤害，使其不得舒展；“热恼”(santāpa)是以苦苦等方式烧灼、煎熬。 Tattha sahakārikāraṇaṃ sannijjhaṃ sameti samavetīti samayo, samavāyo. Sameti samāgacchati ettha maggabrahmacariyaṃ tadādhārapuggalehīti samayo, khaṇo. Sameti ettha, etena vā saṃgacchati satto, sabhāvadhammo vā sahajātādīhi, uppādādīhi vāti samayo, kālo. Dhammappavattimattatāya atthato abhūtopi hi kālo dhammappavattiyā adhikaraṇaṃ karaṇaṃ viya ca parikappanāmattasiddhena rūpena voharīyatīti. Samaṃ, saha vā avayavānaṃ ayanaṃ pavatti avaṭṭhānanti samayo, samūho yathā ‘‘samudāyo’’ti. Avayavasahāvaṭṭhānameva hi samūhoti. Avasesapaccayānaṃ samāgame eti phalaṃ etasmā uppajjati pavattati cāti samayo, hetu yathā ‘‘samudayo’’ti. Sameti saṃyojanabhāvato sambandho eti attano visaye pavattati, daḷhaggahaṇabhāvato vā saṃyuttā ayanti pavattanti sattā yathābhinivesaṃ etenāti samayo, diṭṭhi. Diṭṭhisaṃyojanena hi sattā ativiya bajjhantīti. Samiti saṃgati samodhānanti samayo, paṭilābho. Samassa nirodhassa yānaṃ, sammā vā yānaṃ apagamo apavatti samayo, pahānaṃ. Abhimukhaṃ ñāṇena sammā etabbo adhigantabboti abhisamayo, dhammānaṃ aviparīto sabhāvo. Abhimukhabhāvena sammā eti gacchati bujjhatīti abhisamayo, dhammānaṃ aviparītasabhāvāvabodho[Pg.32]. Evaṃ tasmiṃ tasmiṃ atthe samayasaddappavatti veditabbā. Samayasaddassa atthuddhāre abhisamayasaddassa udāharaṇaṃ vuttanayeneva veditabbaṃ. Assāti samayasaddassa. Kālo attho samavāyādīnaṃ atthānaṃ idha asambhavato desadesakaparisānaṃ viya suttassa nidānabhāvena kālassa apadisitabbato ca. 于此，诸助缘汇合、和合，故为“时”(samaya)，即“和合”(samavāya)。道与梵行于此与作为其所依的个人(puggala)相会、集结，故为“时”(samaya)，即“刹那”(khaṇa)。有情于此相会，或藉此相会；或自性法藉由俱生等、生起等而相会，故为“时”(samaya)，即“时间”(kāla)。虽然就法的发生而言，时间在胜义上并不存在，但它仍被视为法的发生的处所或工具，以仅由构想而成的形式被使用。诸部分的平等或共同的行进、发生、安住，故为“时”(samaya)，即“集合”(samūha)，如“集”(samudāya)。诸部分的共同安住即是集合。当其余诸缘汇集时，果从此产生、现行，故为“时”(samaya)，即“因”(hetu)，如“集”(samudaya)。因其结缚(saṃyojana)之性，联系得以建立，并在其领域中行转；或众生因坚固执取，被其束缚，随其执着而行，故为“时”(samaya)，即是“见”(diṭṭhi)。因为众生确实被见结(diṭṭhisaṃyojana)紧紧束缚。会合、聚合、和合，故为“时”(samaya)，即“获得”(paṭilābha)。趋向寂静、趋向寂灭(nirodha)，或正确地趋向、离去、不复发生，故为“时”(samaya)，即“舍断”(pahāna)。应以智慧正对、证得，故为“现观”(abhisamaya)，即诸法不颠倒的自性。以正对之相正确地趋入、觉悟，故为“现观”(abhisamaya)，即对诸法不颠倒自性的觉悟。如是，应知“时”(samaya)一词在各种意义中的用法。在阐明“时”(samaya)一词的意义时，“现观”(abhisamaya)一词的例子应如前述之理而知。此(assa)指“时”(samaya)一词。此处的义是“时间”(kālo)，因为“和合”(samavāya)等义在此处不成立，并且如同地方、说法者与听众一样，时间也被指明为经的缘起。 Kasmā panettha aniyamitavaseneva kālo niddiṭṭho? Na utusaṃvaccharādivasena niyamitoti āha ‘‘tattha kiñcāpī’’tiādi. Utusaṃvaccharādivasena niyamaṃ akatvā samayasaddassa vacane ayampi guṇo laddho hotīti dassento ‘‘ye vā ime’’tiādimāha. Sāmaññajotanā hi visese avatiṭṭhatīti. Tattha diṭṭhadhammasukhavihārasamayo devasikaṃ jhānaphalasamāpattīhi vītināmanakālo, visesato sattasattāhāni. Suppakāsāti dasasahassilokadhātupakampana-obhāsapātubhāvādīhi pākaṭā. Yathāvuttappabhedesu eva samayesu ekadesaṃ pakārantarehi saṅgahetvā dassetuṃ ‘‘yo cāya’’ntiādimāha. Tathā hi ñāṇakiccasamayo, attahitapaṭipattisamayo ca abhisambodhisamayo, ariyatuṇhībhāvasamayo, diṭṭhadhammasukhavihārasamayo, karuṇākiccaparahitapaṭipattidhammīkathāsamayā, desanāsamayo eva. 为何此处以不限定的方式指明时间呢？难道不是以季节、年份等来限定吗？对此，经中说：“虽然如此……”等。为显示不以季节、年份等来限定，而使用“时”一词亦有其优点，故说“或者这些……”等。因为总说亦可涵盖特指。其中，“现法乐住之时”指凭借每日的禅那与果定而度过的时间，特别是七七四十九日。“极显明”(Suppakāsā)指因一万世界震动、光明出现等而显现。为将前述各种时机的一部分以其他方式总摄而示，故说“这又是……”等。诚然，智业之时、自利行之时即是正等觉之时；圣默然之时；现法乐住之时；悲业、利他行、法谈之时，皆是说法之时。 Karaṇavacanena niddeso katoti sambandho. Tatthāti abhidhammatadaññasuttapadavinayesu. Tathāti bhummakaraṇehi. Adhikaraṇattho ādhārattho. Bhāvo nāma kiriyā, tāya kiriyantaralakkhaṇaṃ bhāvenabhāvalakkhaṇaṃ. Tattha yathā kālo sabhāvadhammaparicchinno sayaṃ paramatthato avijjamānopi ādhārabhāvena paññāto taṅkhaṇappavattānaṃ tato pubbe parato ca abhāvato ‘‘pubbaṇhe jāto, sāyanhe gacchatī’’ti ca ādīsu, samūho ca avayavavinimutto visuṃ avijjamānopi kappanāmattasiddho avayavānaṃ ādhārabhāvena paññāpīyati yathā ‘‘rukkhe sākhā, yavarāsiyaṃ sambhūto’’tiādīsu, evaṃ idhāpīti dassento āha ‘‘adhikaraṇañhi…pe… dhammāna’’nti. Yasmiṃ kāle, dhammapuñje vā kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃ eva kāle dhammapuñje ca phassādayopi hontīti ayaṃ hi tattha attho. Yathā ca ‘‘gāvīsu duyhamānāsu gato, duddhāsu āgato’’ti dohanakiriyāya gamanakiriyā lakkhīyati, evaṃ idhāpi yasmiṃ samaye, tasmiṃ samayeti ca vutte [Pg.33] ‘‘satī’’ti ayamattho viññāyamāno eva hoti padatthassa sattāvirahābhāvatoti samayassa sattākiriyāya cittassa uppādakiriyā phassādibhavanakiriyā ca lakkhīyati. Yasmiṃ samayeti yasmiṃ navame khaṇe, yasmiṃ yonisomanasikārādihetumhi, paccayasamavāye vā sati kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva khaṇe, hetumhi, paccayasamavāye vā phassādayopi hontīti ubhayattha samayasadde bhummaniddeso kato lakkhaṇabhūtabhāvayuttoti dassento āha ‘‘khaṇa…pe… lakkhīyatī’’ti. 以具格(karaṇa)词语作解释(niddesa)，此即其关联。“于彼”(Tattha)指于阿毗达摩(abhidhamma)、其余经藏及律藏中。“如是”(Tathā)指以处格(bhumma)与具格(karaṇa)。依处义即所依义。“有”(bhāva)即是作用(kiriyā)，通过此作用来标记另一作用，即“以有表有”(bhāvenabhāvalakkhaṇaṃ)。于此，譬如时间，虽由自性法所限定，其本身于胜义上并不存在，但因生起于彼刹那者于此前此后皆不存在，故被认知为所依，如“晨生，暮逝”等；又如集合体，虽离于部分而别无实体，但由构想而成，被安立为诸部分的所依，如“树上有枝，麦堆中生”等。为显示此处亦然，故说“依处……诸法”等。其义为：于何时、或于何法聚中，欲界善心已生起，于彼时、彼法聚中，触等亦存在。又如“诸牛被挤乳时去，已挤乳时来”，以挤乳作用标记去来作用；此处亦然，当说“于何时，于彼时”，“有”(sati)此义即被了知，因词义并非无实体，故以时间之“有”的作用，标记心之生起作用与触等之存在作用。“于何时”(yasmiṃ samaye)指于第九刹那，或于有如理作意等因、有诸缘和合时，欲界善心已生起，于彼刹那、彼因、彼诸缘和合时，触等亦存在。为显示“时”(samaya)一词在两处皆以处格作解释，是因其与作为标记的状态相应，故说“刹那……被标记”等。 Hetuattho karaṇattho ca sambhavati ‘‘annena vasati, vijjāya vasati, pharasunā chindati, kudālena khaṇatī’’tiādīsu viya. Vītikkamañhi sutvā bhikkhusaṅghaṃ sannipātāpetvā otiṇṇavatthukaṃ puggalaṃ paṭipucchitvā vigarahitvā ca taṃ taṃ vatthuotiṇṇakālaṃ anatikkamitvā teneva kālena sikkhāpadāni paññapento bhagavā viharati sikkhāpadapaññattihetuñca apekkhamāno tatiyapārājikādīsu viya. “因”义与“具格”义皆可成立，如“依食而住，依明而住，以斧劈，以锄掘”等例。世尊听闻违犯之事，召集比丘僧团，询问并呵责犯事之人，不逾越其时，即于彼时制定学处而住；亦如第三波罗夷等学处，世尊是考虑到制定学处之因。 Accantameva ārambhato paṭṭhāya yāva desanāniṭṭhānaṃ. Parahitapaṭipattisaṅkhātena karuṇāvihārena. Tadatthajotanatthanti accantasaṃyogatthajotanatthaṃ. Upayoganiddeso kato yathā ‘‘māsaṃ sajjhāyatī’’ti. Porāṇāti aṭṭhakathācariyā. Abhilāpamattabhedoti vacanamattena viseso. Tena suttavinayesu vibhattibyattayo katoti dasseti. 完全是从开始，直至说法结束。以利益他人的行持，即悲住。为阐明其义，即为阐明究竟结合之义。此乃用法之解释，如“诵习一月”。古人，即诸义注师。仅是言说之别。由此显示，经与律中已作格之区分。 Seṭṭhanti seṭṭhavācakaṃ vacanaṃ ‘‘seṭṭha’’nti vuttaṃ seṭṭhaguṇasahacaraṇato, tathā ‘‘uttama’’nti etthāpi. Gāravayuttoti garubhāvayutto garuguṇayogato, garukaraṇārahatāya vā gāravayutto. Vuttoyeva, na pana idha vattabbo visuddhimaggassa imissā aṭṭhakathāya ekadesabhāvatoti adhippāyo. “最胜”一词是表达“最胜”意义的言语，之所以称为“最胜”，是因为它伴随着最胜的功德；同样，“无上”一词也是如此。“恭敬相应”是指具有恭敬的性质，由于与可敬的品质相结合，或者因为值得尊敬，所以称为恭敬相应。此义已说，此处不复赘言，意为此义注是《清净道论》(Visuddhimagga)的一部分。 Aparo nayo (itivu. aṭṭha. nidānavaṇṇanā; sārattha. ṭī. 1.1.verañjakaṇḍavaṇṇanā; visuddhi. mahāṭī. 1.144) – bhāgavāti bhagavā, bhatavāti bhagavā, bhāge vanīti bhagavā, bhage vanīti bhagavā, bhattavāti bhagavā, bhage vamīti bhagavā, bhāge vamīti bhagavā. 另一种解释（如《如是语》(Itivuttaka)义注之《因缘释义》；《精要义疏》(Sāratthadīpanī) 1.1《维兰迦品释义》；《清净道论大疏》(Visuddhimagga Mahāṭīkā) 1.144）——具福者为世尊，受用者为世尊，于福有欲者为世尊，于福有欲者为世尊，应事奉者为世尊，舍弃诸分者为世尊，舍弃诸分者为世尊。 ‘‘Bhāgavā [Pg.34] bhatavā bhāge, bhage ca vani bhattavā; Bhage vami tathā bhāge, vamīti bhagavā jino’’. “具福者、受用者、于福分中得乐者、于福中得乐者、应供者；舍弃诸福者，以及舍弃诸福者，故胜者为世尊。” Tattha kathaṃ bhāgavāti bhagavā? Ye te sīlādayo dhammakkhandhā guṇabhāgā guṇakoṭṭhāsā, te anaññasādhāraṇā niratisayā tathāgate atthi upalabbhanti. Tathā hissa sīlaṃ samādhi paññā vimutti vimuttiñāṇadassanaṃ, hirī ottappaṃ, saddhā vīriyaṃ, sati sampajaññaṃ, sīlavisuddhi diṭṭhivisuddhi, samatho vipassanā, tīṇi kusalamūlāni, tīṇi sucaritāni, tayo sammāvitakkā, tisso anavajjasaññā, tisso dhātuyo, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, cattāro ariyamaggā, cattāri ariyaphalāni, catasso paṭisambhidā, catuyoniparicchedakañāṇāni, cattāro ariyavaṃsā, cattāri vesārajjañāṇāni, pañca padhāniyaṅgāni, pañcaṅgiko sammāsamādhi, pañcañāṇiko sammāsamādhi, pañcindriyāni, pañca balāni, pañca nissāraṇīyā dhātuyo, pañca vimuttāyatanañāṇāni, pañca vimuttiparipācanīyā saññā, cha anussatiṭṭhānāni, cha gāravā, cha nissāraṇīyā dhātuyo, cha satatavihārā, cha anuttariyāni, cha nibbedhabhāgiyā saññā, cha abhiññā, cha asādhāraṇañāṇāni, satta aparihāniyā dhammā, satta ariyadhammā, satta ariyadhanāni, satta bojjhaṅgā, satta sappurisadhammā, satta nijjaravatthūni, satta saññā, sattadakkhiṇeyyapuggaladesanā, sattakhīṇāsavabaladesanā, aṭṭhapaññāpaṭilābhahetudesanā aṭṭha sammattāni, aṭṭhalokadhammātikkamo, aṭṭha ārambhavatthūni, aṭṭhaakkhaṇadesanā, aṭṭha mahāpurisavitakkā, aṭṭhaabhibhāyatanadesanā, aṭṭha vimokkhā, nava yonisomanasikāramūlakā dhammā, nava pārisuddhipadhāniyaṅgāni, navasattāvāsadesanā, nava āghātapaṭivinayā, nava saññā, navanānattā, nava anupubbavihārā, dasa nāthakaraṇā dhammā, dasa kasiṇāyatanāni, dasa kusalakammapathā, dasa sammattāni, dasa ariyavāsā, dasa asekkhadhammā, dasa tathāgatabalāni, ekādasa mettānisaṃsā, dvādasa dhammācakkākārā, terasa dhutaguṇā, cuddasa buddhañāṇāni, pañcadasa vimuttiparipācanīyā dhammā, soḷasavidhā ānāpānassati, soḷasa aparantapanīyā dhammā, aṭṭhārasa buddhadhammā, ekūnavīsati paccavekkhaṇañāṇāni, catucattālīsa ñāṇavatthūni, paññāsa udayabbayañāṇāni, paropaññāsa kusalā dhammā, sattasattati ñāṇavatthūni, catuvīsatikoṭisatasahassasaṅkhasamāpattisañcārimahāvajirañāṇaṃ[Pg.35], anantanayasamantapaṭṭhāna-pavicaya-paccavekkhaṇadesanāñāṇāni, tathā anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayādivibhāvanañāṇāni cāti evamādayo anantāparimāṇabhedā anaññasādhāraṇā niratisayā guṇabhāgā guṇakoṭṭhāsā saṃvijjanti upalabbhanti, tasmā yathāvuttavibhāgā guṇabhāgā assa atthīti ‘‘bhāgavā’’ti vattabbe ākārassa rassattaṃ katvā ‘‘bhagavā’’ti vutto. Evaṃ tāva bhāgavāti bhagavā. 那么，如何理解“具福者”(bhāgavā)为世尊呢？那些戒等法蕴、功德分、功德支，都是如来独有、无与伦比的。因为如来确实具有：戒、定、慧、解脱、解脱知见；惭、愧；信、精进、念、正知；戒清净、见清净；止、观；三善根；三妙行；三正思惟；三无罪想；三界；四念处；四正勤；四神足；四圣道；四圣果；四无碍解；四生处限定智；四圣种；四无畏智；五精进支；五支正定；五智正定；五根；五力；五出离界；五解脱处智；五解脱成熟想；六随念处；六尊重；六出离界；六常住；六无上法；六决择分想；六神通；六不共智；七不退法；七圣法；七圣财；七觉支；七善人法；七除灭事；七想；七应供养者之说法；七漏尽力说法；八得智之因说法；八正性；八世间法之超越；八发端事；八无暇处说法；八大士寻；八胜处说法；八解脱；九如理作意为根本之法；九清净精进支；九有情居处说法；九嗔恚之调伏；九想；九种种性；九次第住；十作庇护之法；十遍处；十善业道；十正性；十圣住；十无学法；十如来力；十一慈的功德；十二法轮相；十三头陀支；十四佛智；十五解脱成熟法；十六种入出息念；十六种不使后悔之法；十八佛法；十九观察智；四十四智处；五十生灭智；五十多种善法；七十七智处；二十四俱胝百千数三摩地游行大金刚智；无尽理趣、一切发趣之简择、省察、说法诸智；以及于无尽世界中无尽众生之意乐差别智等，如是等等无量无边不共殊胜的功德分、功德支都存在、被发现。由于具有如上所说的种种功德分，故当称其为“具德者”(Bhāgavā)，将长音ā缩短后，称为“世尊”(Bhagavā)。以上即是“具福者”为世尊之义。 ‘‘Yasmā sīlādayo sabbe, guṇabhāgā asesato; Vijjanti sugate tasmā, bhagavāti pavuccati’’. “因一切戒等功德分，皆无余存于善逝(Sugata)中，故彼称为世尊。” Kathaṃ bhatavāti bhagavā? Ye te sabbalokahitāya ussukkamāpannehi manussattādike aṭṭha dhamme samodhānetvā sammāsambodhiyā katamahābhinīhārehi mahābodhisattehi paripūritabbā dānapāramī, sīla, nekkhamma, paññā, vīriya, khanti, sacca, adhiṭṭhāna, mettā, upekkhāpāramīti dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsa pāramiyo, dānādīni cattāri saṅgahavatthūni, saccādīni cattāri adhiṭṭhānāni, aṅgapariccāgo, jīvita, rajja, putta, dārapariccāgoti pañca mahāpariccāgā, pubbayogo, pubbacariyā, dhammakkhānaṃ, ñātatthacariyā, lokatthacariyā, buddhicariyāti evamādayo, saṅkhepato vā sabbe puññañāṇasambhārā buddhakaradhammā, te mahābhinīhārato paṭṭhāya kappānaṃ satasahassādhikāni cattāri asaṅkhyeyyāni yathā hānabhāgiyā saṃkilesabhāgiyā ṭhitibhāgiyā vā na honti, atha kho uttaruttari visesabhāgiyāva honti, evaṃ sakkaccaṃ nirantaraṃ anavasesato bhatā sambhatā assa atthīti ‘‘bhatavā’’ti vattabbe ‘‘bhagavā’’ti vutto niruttinayena ta-kārassa ga-kāraṃ katvā. Atha vā bhatavāti teyeva yathāvutte buddhakaradhamme vuttanayeneva bhari, sambhari, paripūresīti attho. Evampi bhatavāti bhagavā. 如何理解“具足者”(bhatavā)为世尊呢？那些为利益一切世间而精进不懈，以人道等八种功德聚集，并且以成办正等觉的大愿力的大菩萨们，应当圆满的十波罗蜜：布施波罗蜜、持戒、出离、智慧、精进、忍辱、真实、决意、慈、舍；十种近波罗蜜；十种究竟波罗蜜，共三十种波罗蜜；布施等四摄事；真实等四种决意；以及肢体施舍、生命施舍、王位施舍、子女施舍、妻子施舍五种大施舍；还有前生的修行、过去的行业、说法、利益亲族的修行、利益世间的修行、智慧的修行等等。总而言之，一切的福德和智慧的积累，都是成佛之法，从发起大愿开始，历经百千劫以上的四大阿僧祇劫，不再退转到退步、染污、停滞的状态，而是不断地朝着更加殊胜的方向发展。由于他像这样恭敬地、持续地、毫无遗余地培育和积累了这些，故当称其为“具足者”(bhatavā)，但依词源学之理，将t音变为g音，而称为“世尊”(Bhagavā)。或者，“具足者”(bhatavā)之意为：他具足、积累、圆满了如上所述的成佛之法。因此也称为“世尊”(Bhagavā)。 ‘‘Sammāsambodhiyā sabbe, dānapāramiādike; Sambhāre bhatavā nātho, tasmāpi bhagavā mato’’. 为证正等觉故，导师具足布施波罗蜜等一切资粮，是故被称为“世尊”。 Kathaṃ bhāge vanīti bhagavā? Ye te catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakasamāpattibhāgā, te anavasesato lokahitatthaṃ [Pg.36] attano ca diṭṭhadhammasukhavihāratthaṃ niccakappaṃ vani, bhaji, sevi, bahulamakāsīti bhāge vanīti bhagavā. Atha vā abhiññeyyadhammesu kusalādīsu khandhādīsu ca ye te pariññeyyādivasena saṅkhepato vā catubbidhā abhisamayabhāgā, vitthārato pana ‘‘cakkhu pariññeyyaṃ sotaṃ…pe… jarāmaraṇaṃ pariññeyya’’ntiādinā (paṭi. ma. 1.21) aneke pariññeyyabhāgā, ‘‘cakkhussa samudayo pahātabbo…pe… jarāmaraṇassa samudayo pahātabbo’’tiādinā pahātabbabhāgā, ‘‘cakkhussa nirodho…pe… jarāmaraṇassa nirodho sacchikātabbo’’tiādinā sacchikātabbabhāgā, ‘‘cakkhunirodhagāminīpaṭipadā’’tiādinā, ‘‘cattāro satipaṭṭhānā’’tiādinā ca anekabhedā bhāvetabbabhāgā ca dhammā, te sabbe vani, bhaji, yathārahaṃ gocarabhāvanāsevanānaṃ vasena sevi. Evampi bhāge vanīti bhagavā. Atha vā ‘‘ye ime sīlādayo dhammakkhandhā sāvakehi sādhāraṇā guṇakoṭṭhāsā guṇabhāgā, kinti nu kho te vineyyasantānesu patiṭṭhapeyya’’nti mahākaruṇāya vani abhipatthayi, sā cassa abhipatthanā yathādhippetaphalāvahā ahosi. Evampi bhāge vanīti bhagavā. 世尊如何是“受用诸分者”(bhāge vanī)呢？每日受用之禅定分，其数有二十四万亿，世尊为利世间及自身现法乐住，恒时无余地求得、受用、亲近、多作，是故为“受用诸分者”。又，于应遍知法中，如善法、蕴等，略说有四种现观分，即遍知分、断分、证分、修分。广说则如“眼应遍知……乃至老死应遍知”等无量遍知分；“眼之集当断……乃至老死之集当断”等断分；“眼之灭……乃至老死之灭当证”等证分；“趣向眼灭之道”及“四念处”等无量修分法。彼一切法，世尊皆悉求得、受用，并随其行境、修习、亲近而行之。如是亦为“受用诸分者”。又，“此等戒蕴等法，为诸声闻所共通之功德分，应如何令其建立于可化导者之相续中？”世尊以大悲心如是求取、希愿，而此希愿亦得如意成就。如是亦为“受用诸分者”。 ‘‘Yasmā ñeyyasamāpatti-guṇabhāge tathāgato; Bhaji patthayi sattānaṃ, hitāya bhagavā tato’’. 如来为利有情故，受用希求应知法、等至与功德分，是故被称为“世尊”。 Kathaṃ bhage vanīti bhagavā? Samāsato tāva katapuññehi payogasampannehi yathāvibhavaṃ bhajīyantīti bhagā, lokiyalokuttarasampattiyo. Tattha lokiye tāva tathāgato sammāsambodhito pubbe bodhisattabhūto paramukkaṃsagate, vani, bhaji, sevi, yattha patiṭṭhāya niravasesato buddhakaradhamme samannānento buddhadhamme paripācesi, buddhabhūto pana te niravajjesu upasaṃhite anaññasādhāraṇe lokuttarepi, vani, bhaji, sevi, vitthārato pana padesarajja-issariyacakkavattisampatti-devarajjasampattiādivasena jhāna-vimokkha-samādhisamāpatti-ñāṇadassana-maggabhāvanā-phalasacchi-kiriyādi-uttarimanussadhammavasena ca anekavihite anaññasādhāraṇe, bhage, vani, bhaji, sevi. Evampi bhage vanīti bhagavā. 世尊何以是“有福者”(bhage vanī)？概言之，已作福业、精勤具足者，随其所有而受用世间与出世间之成就，此等成就称为“福”(bhagā)。广说之，于世间福，如来于证得正等觉前为菩萨时，即已求得、受用、亲近最上福，并依此无余理会佛所应作之法，令佛法成熟。成佛后，于无过、不共之出世间福，如禅那、解脱、三摩地、等至、智见、道之修习、果之作证等超人法，以及于国土主权、自在权、转轮王成就、天王成就等种种不共之福，亦皆求得、受用、亲近之。如是，亦为“有福者”。 ‘‘Yā [Pg.37] tā sampattiyo loke, yā ca lokuttarā puthu; Sabbā tā bhaji sambuddho, tasmāpi bhagavā mato’’. 世间所有诸成就，以及种种出世间，正觉一切皆受用，是故被称为“世尊”。 Kathaṃ sattavāti bhagavā? Bhattā daḷhabhattikā assa bahū atthīti bhattavā. Tathāgato hi mahākaruṇāsabbaññutaññāṇādi-aparimitanirupamappabhāva-guṇavisesasamaṅgibhāvato sabbasattuttamo, sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya dvattiṃsamahāpurisalakkhaṇaasīti anubyañjanabyāmappabhādi anaññasādhāraṇavisesapaṭimaṇḍitarūpakāyatāya yathābhuccaguṇādhigatena ‘‘itipi so bhagavā’’tiādinayappavattena lokattayabyāpinā suvipulena suvisuddhena ca thutighosena samannāgatattā ukkaṃsapāramippattāsu appicchatāsantuṭṭhiādīsu suppatiṭṭhitabhāvato dasabalacatuvesārajjādi-niratisayaguṇavisesa-samaṅgībhāvato ca rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasannoti evaṃ catuppamāṇike lokasannivāse sabbathāpi pasādāvahabhāvena samantapāsādikattā aparimāṇānaṃ sattānaṃ sadevamanussānaṃ ādarabahumānagāravāyatanatāya paramapemasambhattiṭṭhānaṃ. Ye tassa ovāde patiṭṭhitā aveccappasādena samannāgatā honti, kenaci asaṃhāriyā tesaṃ pasādabhatti samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā. Tathā hi te attano jīvitapariccāgepi tattha pasādaṃ na pariccajanti, tassa vā āṇaṃ daḷhabhattibhāvato. 世尊何以是“有信众者”(bhattavā)？因其有众多具坚固信爱之信众(bhattā)，故为“有信众者”。如来因具足大悲、一切知智等无量无上、威力殊胜之功德，为一切有情中之最上者；因以无上之精勤，致力于为含括天人在内之一切众生，先行去除一切无益，从而施设无余之利益安乐；因身相为三十二大士相、八十随好、一寻光等不共功德所庄严；又因如实证得“彼世尊……”等功德，而拥有遍满三界、广大清净之赞誉声；又因于少欲、知足等德行已达究竟，安住于此；复因具足十力、四无畏等无上功德；于依色、声、粗、法而评判之世间，皆能引生净信，普皆端严，故为无量天人等众生恭敬、尊重、景仰之处，为至极爱敬之所依。彼等安住于其教诫、具足不坏净信者，其净信与信爱，非任何沙门、婆罗门、天、魔、梵天所能动摇。彼等纵舍身命，亦不舍离于彼之净信，亦不违越其教令，此乃因其坚固信爱之故。 Tenevāha – 是故说： ‘‘Yo ve kataññū katavedi dhīro; Kalyāṇamitto daḷhabhatti ca hotī’’ti. (jā. 2.17.78); 智者知恩复报恩，为善知识具坚信。 ‘‘Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati, evameva kho, bhikkhave, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (udā. 45; cūḷava. 385) ca. – “诸比丘，犹如大海住于法定，不越其岸。诸比丘，如是，我为声闻所制之学处，我诸声闻乃至为命亦不违越。” Evaṃ [Pg.38] bhattavāti bhagavā niruttinayena ekassa ta-kārassa lopaṃ katvā itarassa ga-kāraṃ katvā. 如是，依语源学之理，“有信众者”(bhattavā)一词，省略其一“t”音，并将另一“t”音转为“g”音，而成“世尊”(bhagavā)。 ‘‘Guṇātisayayuttassa, yasmā lokahitesino; Sambhattā bahavo satthu, bhagavā tena vuccatī’’ti. 具超胜德利世间，导师信众甚繁多，以此被称为“世尊”。 Kathaṃ bhage vamīti bhagavā? Yasmā tathāgato bodhisattabhūtopi aparimāṇāsu jātīsu pāramiyo paripūrento bhagasaṅkhātaṃ siriṃ issariyaṃ yasañca vami uggiri, kheḷapiṇḍaṃ viya anapekkho chaḍḍayi, carimattabhāvepi hatthagataṃ cakkavattisiriṃ devalokādhipaccasadisaṃ catudīpissariyaṃ cakkavattisampattisannissayaṃ sattaratanasamujjalaṃ yasañca tiṇāyapi amaññamāno nirapekkho pahāya abhinikkhamitvā sammāsambodhiṃ abhisambuddho, tasmā ime sirīādike bhage vamīti bhagavā. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā, sineruyugandharauttarakuruhimavantādibhājanalokavisesasannissayā sobhā kappaṭṭhiyabhāvato, tepi bhagavā vami tannivāsisattāvāsasamatikkamato tappaṭibaddhachandarāgappahānena pajahīti. Evampi bhage vamīti bhagavā. 世尊如何是“舍弃福者”(bhage vamī)？如来身为菩萨时，于无量生中圆满诸波罗蜜，将名为“福”(bhaga)之祥瑞、自在、名声，如唾液般无所顾恋地呕尽、舍弃。于最后有，亦将唾手可得、等同天界主权、统理四洲、七宝严饰之转轮王祥瑞，以及转轮王成就所依之名声，视如草芥，无所顾恋地舍而出家，证得正等觉。因其呕尽此等祥瑞等福，故为“世尊”。又，“bhāni”意为星宿，与彼等偕行者为“bhagā”，即依止于须弥山、持双山、北俱卢洲、雪山等器世间特殊处所之光彩，因其住立一劫。世尊亦呕尽彼等，因其超越彼处众生之住处，断除对彼之欲贪而舍离。如是，亦为“舍弃福者”。 ‘‘Cakkavattisiriṃ yasmā, yasaṃ issariyaṃ sukhaṃ; Pahāsi lokacittañca, sugato bhagavā tato’’. 转轮王祥瑞，名声自在乐，及世间意乐，善逝皆舍离，是故为“世尊”。 Kathaṃ bhāge vamīti bhagavā? Bhāgā nāma sabhāgadhammakoṭṭhāsā, te khandhāyatanadhātādivasena, tatthāpi rūpavedanādivasena pathaviyādivasena atītādivasena ca anekavidhā, te ca bhagavā sabbaṃ papañcaṃ sabbaṃ yogaṃ sabbaṃ ganthaṃ sabbaṃ saṃyojanaṃ samucchinditvā amatadhātuṃ samadhigacchanto vami uggiri, anapekkho chaḍḍayi na paccāvami. Tathā hesa ‘‘sabbatthakameva pathaviṃ āpaṃ tejaṃ vāyaṃ, cakkhuṃ sotaṃ ghānaṃ jivhaṃ kāyaṃ manaṃ, rūpe sadde gandhe rase phoṭṭhabbe dhamme, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ, cakkhusamphassaṃ…pe… manosamphassaṃ, cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ, cakkhusamphassajaṃ saññaṃ…pe… manosamphassajaṃ saññaṃ, cakkhusamphassajaṃ cetanaṃ…pe… manosamphassajaṃ cetanaṃ, rūpataṇhaṃ…pe… dhammataṇhaṃ, rūpavitakkaṃ…pe… dhammavitakkaṃ, rūpavicāraṃ…pe… dhammavicāra’’ntiādinā anupadadhammavibhāgavasenapi sabbeva dhammakoṭṭhāse anavasesato vami uggiri, anapekkhapariccāgena chaḍḍayi. Vuttañhetaṃ ‘‘yaṃ [Pg.39] taṃ, ānanda, cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, taṃ tathāgato puna paccāvamissatīti netaṃ ṭhānaṃ vijjatī’’ti (dī. ni. 2.183). Evampi bhāge vamīti bhagavā. Atha vā bhāge vamīti sabbepi kusalākusale sāvajjānavajje hīnapaṇīte kaṇhasukkasappaṭibhāge dhamme ariyamaggañāṇamukhena vami uggiri, anapekkho pariccaji pajahi, paresañca tathattāya dhammaṃ desesi. Vuttampi cetaṃ ‘‘dhammāpi vo, bhikkhave, pahātabbā, pageva adhammā (ma. ni. 1.240). Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāyā’’tiādi (ma. ni. 1.240). Evampi bhāge vamīti bhagavā. 为何称世尊为“吐弃诸分”者？“分”(bhāgā)者，即诸法之同分部分，如依蕴(khandha)、处(āyatana)、界(dhātu)等，于彼等中又依色(rūpa)、受(vedanā)等，依地(pathavī)等，依过去(atīta)等而有多种。世尊断尽一切戏论(papañca)、一切轭(yoga)、一切结(gantha)、一切结缚(saṃyojana)，证得不死界(amatadhātu)而吐、呕出，无所顾恋地舍弃，不再吞回。正如经中依于逐句的法义分别，宣说“于一切处，地、水、火、风，眼、耳、鼻、舌、身、意，色、声、香、味、触、法，眼识……乃至……意识，眼触……乃至……意触，眼触所生受……乃至……意触所生受，眼触所生想……乃至……意触所生想，眼触所生思……乃至……意触所生思，色爱……乃至……法爱，色寻……乃至……法寻，色伺……乃至……法伺”等，将一切法聚毫无遗漏地吐、呕出，以无所顾恋之心舍弃。如是所说：“阿难(Ānanda)，凡为如来所舍、所吐、所放、所断、所弃者，如来再将之吞回，无有是处。”(长部2.183) 如是，亦因吐弃诸分而为世尊。又，“吐弃诸分”者，谓以圣道智(ariyamaggañāṇa)为门，将一切善与不善、有罪与无罪、劣与胜、黑白对偶之法，皆悉吐、呕出，无所顾恋地舍离、断除，并为他人说示此法，令其亦能如是。如是亦说：“诸比丘，法尚应舍，何况非法。”(中部1.240) “诸比丘，我为汝等说筏喻法，为度脱故，非为执取故。”(中部1.240) 等。如是，亦因吐弃诸分而为世尊。 ‘‘Khandhāyatanadhātādi-dhammabhāgā-mahesinā; Kaṇhasukkā yato vantā, tatopi bhagavā mato’’. 蕴处界等法之分，大仙已吐黑白法；是故彼亦称世尊。 Tena vuttaṃ – 是故说： ‘‘Bhāgavā bhatavā bhāge, bhage ca vani bhattavā; Bhage vami tathā bhāge, vamīti bhagavā jino’’ti. 世尊受持诸法分，亦曾受用与爱乐；已吐福德与诸分，故称世尊胜利者。 Dhammasarīraṃ paccakkhaṃ karotīti ‘‘yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti vacanato dhammassa satthubhāvapariyāyo vijjatīti katvā vuttaṃ. Vajirasaṅghātasamānakāyo parehi abhejjasarīrattā. Na hi bhagavato rūpakāye kenaci sakkā antarāyaṃ kātunti. Desanāsampattiṃ niddisati vakkhamānassa sakalassa suttassa ‘‘eva’’nti nidassanato. Sāvakasampattiṃ niddisati paṭisambhidāppattena pañcasu ṭhānesu bhagavatā etadagge ṭhapitena mayā mahāsāvakena sutaṃ, tañca kho mayāva sutaṃ, na anussutaṃ na paraṃparābhatanti imassatthassa dīpanato. Kālasampattiṃ niddisati bhagavāsaddasannidhāne payuttassa samayasaddassa buddhuppādapaṭimaṇḍitabhāvadīpanato. Buddhuppādaparamā hi kālasampadā. Tenetaṃ vuccati – 此谓令法身(Dhammasarīra)现前。是故说：“阿难(Ānanda)，我为汝等所说之法与律，于我灭后，即为汝等之师。”此言明法有师之义。身如金刚聚(Vajirasaṅghāta)，因其色身不为他者所坏。诚然，无人能对世尊色身加以妨害。以“如是”一词，指示此后整部经文的说法圆满。以“我”——此位证得无碍解(paṭisambhidā)、为世尊于五事中立为第一的大声闻——“闻”，且确实为我亲闻，非辗转闻、非传说，以此阐明其义，指示声闻圆满。以与“世尊”一词共用之“时”(samaya)一词，显示为佛陀出世所庄严之义，指示时圆满。佛陀出世实为最上之时圆满。是故说—— ‘‘Kappakasāye kaliyuge, buddhuppādo aho mahacchariyaṃ; Hutāvahamajjhe jātaṃ, samuditamakarandamaravinda’’nti. 劫浊诤世中，佛出世甚奇；犹如烈火中，莲花吐芳馨。 Bhagavāti desakasampattiṃ niddisati guṇavisiṭṭhasattuttamabhāvadīpanato garugāravādhivacanabhāvato. “世尊”一词，指示说法者圆满，因其显示了具足殊胜功德的最上众生之义，亦因其为表达尊重恭敬之称谓。 Avisesenāti [Pg.40] na visesena, vihārabhāvasāmaññenāti attho. Iriyāpatha…pe… vihāresūti iriyāpathavihāro, dibbavihāro, brahmavihāro, ariyavihāroti etesu catūsu vihāresu. Samaṅgīparidīpananti samaṅgībhāvaparidīpanaṃ. Etanti ‘‘viharatī’’ti etaṃ padaṃ. Tathā hi taṃ ‘‘idhekacco gihīhi saṃsaṭṭho viharati sahanandī sahasokī’’tiādīsu (saṃ. ni. 4.241) iriyāpathavihāre āgataṃ. ‘‘Yasmiṃ, bhikkhave, samaye bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharatī’’ti (dha. sa. 160; vibha. 624) ettha dibbavihāre. ‘‘So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādīsu (dī. ni. 1.556; 3.308; ma. ni. 1.77; 2.309; 3.230) brahmavihāre. ‘‘So kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne tasmiṃ eva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī’’tiādīsu (ma. ni. 1.387) ariyavihāre. “无差别”者，谓非以差别，义为依于住之共同状态。“威仪……于诸住中”者，谓于威仪住(iriyāpathavihāra)、天住(dibbavihāra)、梵住(brahmavihāra)、圣住(ariyavihāra)此四住中。“具足显示”者，谓显示具足之状态。此者，即“住”(viharati)一词。诚然，此词用于威仪住，如“于此，某人与在家人杂居，同喜同忧”(相应部4.241)等。用于天住，如“诸比丘，于其时，比丘离诸欲……入初禅而住”(法集论160；分别论624)。用于梵住，如“彼以俱行慈心，遍满一方而住”(长部1.556等)等。用于圣住，如“阿耆毗舍那(Aggivessana)，我于彼说法之末，即于先前之定相，于内安住、沉静、专一、等持我心，我依此而恒常安住”(中部1.387)等。 Tattha iriyanaṃ vattanaṃ iriyā, kāyappayogo. Tassā pavattanupāyabhāvato ṭhānādi iriyāpatho. Ṭhānasamaṅgī vā hi kāyena kiñci kareyya gamanādīsu aññatarasamaṅgī vā. Atha vā iriyati pavattati etena attabhāvo kāyakiccaṃ vāti iriyā, tassā pavattiupāyabhāvato iriyā ca so patho cāti iriyāpatho, ṭhānādi eva. So ca atthato gatinivattiādiākārena pavatto catusantatirūpapabandho eva. Viharaṇaṃ, viharati etenāti vā vihāro, iriyāpatho eva vihāro iriyāpathavihāro. Divi bhavo dibbo, tattha bahulappavattiyā brahmapārisajjādidevaloke bhavoti attho. Tattha yo dibbānubhāvo, tadatthāya saṃvattatīti vā dibbo, abhiññābhinīhāravasena mahāgatikattā vā dibbo, dibbo ca so vihāro cāti dibbavihāro, catasso rūpāvacarasamāpattiyo. Āruppasamāpattiyopi ettheva saṅgahaṃ gacchanti. Brahmūnaṃ, brahmāno vā vihārā brahmavihārā, catasso appamaññāyo. Ariyānaṃ, ariyā vā vihārā ariyavihārā, cattāri sāmaññaphalāni. So hi ekaṃ iriyāpathabādhanantiādi yadipi bhagavā ekenapi iriyāpathena cirataraṃ kālaṃ attabhāvaṃ pavattetuṃ sakkoti, tathāpi upādinnakasarīrassa nāma ayaṃ sabhāvoti dassetuṃ vuttaṃ[Pg.41]. Yasmā vā bhagavā yattha katthaci vasanto vineyyānaṃ dhammaṃ desento, nānāsamāpattīhi ca kālaṃ vītināmento vasatīti sattānaṃ attano ca vividhaṃ hitasukhaṃ harati upaneti uppādeti, tasmā vividhaṃ haratīti evamettha attho veditabbo. 于此，行(iriyā)者，谓行动、运作，即身之运用。行(iriyā)是行动之方式(patha)，故站立等称为威仪(iriyāpatha)。具足站立者，或以身作业；或具足行等其中之一。又，有情(attabhāva)或身业(kāyakicca)依此而行、而转起，故为行(iriyā)；行是行动之方式，故行(iriyā)亦是道(patha)，即威仪(iriyāpatha)，亦即站立等。就义理言，即是以行、住等相而转起的四种相续色(catusantatirūpapabandha)。住(viharaṇa)，或依此而住(viharati)，故为住(vihāra)；威仪即是住，故为威仪住。天(dibba)者，生于天(divi)界，义为多生于梵众天(brahmapārisajja)等天界。于彼处有天之威力，为成就彼义而转起，故为天；或因神通(abhiññā)与发愿(abhinīhāra)而有大行，故为天。天亦是住，故为天住，即四色界等至(rūpāvacarasamāpatti)。无色等至(āruppasamāpatti)亦摄于此。梵(brahma)之住，或梵天(brahmāno)之住，故名梵住(brahmavihāra)，即四无量心。圣(ariya)之住，或圣者(ariyā)之住，故名圣住(ariyavihāra)，即四沙门果。“彼以一威仪妨碍”等句，是说：尽管世尊能以单一威仪维持身体甚久，然为显示此所取之身(upādinnakasarīra)的自性，故作是说。又，世尊随处安住，为所化有情(vineyya)说法，并以种种等至消磨时间，为众生及自身带来、引致、产生种种利益安乐。是故，于此应理解为“带来种种”之义。 Paccatthike jinātīti jeto. Jeta-saddo hi sota-saddo viya kattusādhanopi atthīti. Rañño vā paccatthikānaṃ jitakāle jātattā jeto. Rañño hi attano jayaṃ tattha āropetvā jitavāti jetoti kumāro vutto. Maṅgalakāmatāya vā jetotissa nāmaṃ kataṃ, tasmā ‘‘jeyyo’’ti etasmiṃ atthe ‘‘jeto’’ti vuttanti daṭṭhabbaṃ. Tassa jetassa rājakumārassa. Vanetiādito paṭṭhāyeva taṃ tassa santakanti dassetuṃ ‘‘taṃ hī’’tiādi vuttaṃ. Sabbakāmasamiddhitāya vigatamalamaccheratāya karuṇādiguṇasamaṅgitāya ca niccakālaṃ upaṭṭhapito anāthānaṃ piṇḍo etassa atthīti anāthapiṇḍiko, tassa anāthapiṇḍikassa. Yadi jetavanaṃ, kathaṃ anāthapiṇḍikassa ārāmoti āha ‘‘anāthapiṇḍikenā’’tiādi. Pañcavidhasenāsanaṅgasampattiyā āramanti ettha pabbajitāti ārāmo, tasmiṃ ārāme. Yadipi so bhūmibhāgo koṭisantharena mahāseṭṭhinā kīto, rukkhā pana jetena na vikkītāti taṃ ‘‘jetavana’’nti vattabbataṃ labhatīti vadanti. Ubhinnampi vā tattha pariccāgavisesakittanatthaṃ ubhayavacanaṃ, jetenapi hi bhūmibhāgavikkayena laddhadhanaṃ tattha dvārakoṭṭhakakaraṇavasena viniyuttaṃ. Sāvatthijetavanānaṃ bhūmibhāgavasena bhinnattā vuttaṃ ‘‘na hi sakkā ubhayattha ekaṃ samayaṃ viharitu’’nti. 战胜敌人者(paccatthike jināti)，故名祇陀(Jeto)。“Jeta”一词，如同“sota”（听者）一词，是表示行为者的构词。或因国王战胜敌人时出生，故名祇陀。国王将自己的胜利赋予他，说：“胜利了！”因此王子被称为祇陀。或因祈求吉祥而为他取名祇陀。因此，当说“应被战胜”(jeyyo)时，应理解为在此意义上说“祇陀”。那位祇陀王子的。为了表明此园从“林”(vana)一词开始就属于他，故说“彼园”等。因为他具足一切欲乐，远离污垢与悭吝，具足慈悲等功德，并且恒常为无依者(anātha)施予食物(piṇḍa)，故名给孤独(Anāthapiṇḍiko)；那位给孤独长者的。若问：“既是祇陀林，何以是给孤独的园林(ārāma)？”答曰：“由给孤独……”等。因为具足五种坐卧处，出家人乐于此处，故名“园林”(ārāmo)；在那园林中。虽然那片土地由大富商以亿钱铺地而购得，但树木并未被祇陀所售，因此据说它获得了“祇陀林”的称谓。或者，为了彰显二者的殊胜布施而使用两个名称，因为祇陀也将其出售土地所得的钱财用于建造门楼。由于舍卫城(Sāvatthī)与祇陀林在地域上是分开的，故说：“不可能同时在两处居住。” Apākaṭāti sakko suyāmotiādinā anabhiññātā. Abhiññātānampi aññatarasaddo dissateva ekasadisāyattattāti dassetuṃ ‘‘abhijānāti no’’tiādi vuttaṃ. Ahunā idāneva. Sādhāraṇavacanaṃ dibbataṃ antonītaṃ katvā. Devo eva devatā purisepi vattanato. Tenevāha ‘‘imasmiṃ panatthe’’tiādi. Nanu ca rūpāvacarasattānaṃ purisindriyaṃ natthi, yena te purisāti vucceyyuṃ? Yadipi purisindriyaṃ natthi, purisasaṇṭhānassa pana purisavesassa ca vasena purisapuggalātveva vuccanti purisapakatibhāvato. “不显现”(apākaṭā)是指如帝释(Sakko)、苏亚马(Suyāma)等不为人所知。为了表明，即使对于已知者，由于某种相似性，也会使用某个词，故说“我们不了知”(abhijānāti no)等。“Ahunā”即“现在”。“天神”(devatā)是通称，已包含了天的性质。“天”(devo)就是“天神”(devatā)，此词也适用于男性(purisa)。因此说“于此义中……”等。问：色界有情(rūpāvacarasatta)并无男根(purisindriya)，为何称他们为男性呢？答：虽然没有男根，但因其具有男性的形貌与装束，且有男性本性，故被称为男性个人(purisapuggala)。 Abhikkantāti [Pg.42] atikkantā, vigatāti atthoti āha ‘‘khaye dissatī’’ti. Teneva hi ‘‘nikkhanto paṭhamo yāmo’’ti upari vuttaṃ. Abhikkantataroti ativiya kantataro. Tādiso ca sundaro bhaddako nāma hotīti āha ‘‘sundare dissatī’’ti. Koti devanāgayakkhagandhabbādīsu ko katamo? Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. Yasasāti iminā edisena parivārena paricchadena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamaniyena abhirūpena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti sabbāpi disā pabhāsento cando viya sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe. “已过”(abhikkantā)即是“已度过”(atikkantā)、“已离去”(vigatā)之义，故说“见于灭尽”。因此上文说“初夜已过”(nikkhanto paṭhamo yāmo)。“更胜妙”(abhikkantataro)即“极为悦人”(ativiya kantataro)。如此者名为“美”(sundara)、“贤善”(bhaddaka)，故说“见于美好”。“谁”(ko)即“在天、龙、夜叉(yakkha)、乾闼婆等之中，是哪一位？”“我”(me)即“我的”。“双足”(pādāni)即“于双足”。“以神通”(iddhiyā)即“以此等天之神通”。“以声名”(yasasā)即“以此等眷属与随从”。“燃烧”(jalaṃ)即“闪耀”。“以胜妙的”(abhikkantena)即“以极为悦人、可爱、端丽的”。“以色”(vaṇṇena)即“以肤色、身光”。“遍照一切方”(sabbā obhāsayaṃ disā)是此偈颂之义：如月如日，照亮一切方向，使其一片光明、一片明亮。“端丽”(abhirūpe)即“于殊胜之色、圆满之色”。 Kañcanasannibhattacatā suvaṇṇavaṇṇaggahaṇena gahitāti adhippāyenāha ‘‘chaviya’’nti. Chavigatā pana vaṇṇadhātu eva ‘‘suvaṇṇavaṇṇo’’ti ettha vaṇṇaggahaṇena gahitāti apare. Vaṇṇanaṃ kittiyā ugghosananti vaṇṇo, thuti. Vaṇṇīyati asaṅkarato vavatthapīyatīti vaṇṇo, kulavaggo. Vaṇṇīyati phalaṃ etena yathāsabhāvato vibhāvīyatīti vaṇṇo, kāraṇaṃ. Vaṇṇanaṃ dīgharassādivasena saṇṭhahananti vaṇṇo, saṇṭhānaṃ. Vaṇṇīyati aṇumahantādivasena pamīyatīti vaṇṇo, pamāṇaṃ. Vaṇṇeti vikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti vaṇṇo, rūpāyatanaṃ. Evaṃ tena tena pavattinimittena vaṇṇasaddassa tasmiṃ tasmiṃ atthe pavatti veditabbā. Iddhiṃ māpetvāti vatthālaṅkārakāyādīhi obhāsamuñcanādivasena dibbaṃ iddhānubhāvaṃ nimminitvā. Kāmāvacarā anabhisaṅkhatenapi āgantuṃ sakkonti oḷārikarūpattā. Tathā hi te kabaḷīkārabhakkhā. Rūpāvacarā na sakkonti tato sukhumatararūpattā. Tenāha ‘‘tesaṃ hī’’tiādi. Tattha ‘‘atisukhumo’’ti mūlapaṭisandhirūpaṃ sandhāya vadati. Na tena iriyāpathakappanaṃ hotīti etena brahmalokepi brahmāno yebhuyyena nimmitarūpeneva pavattantīti dasseti. Itarañhi ativiya sukhumaṃ rūpaṃ kevalaṃ cittuppādassa nissayādhiṭṭhānabhūtaṃ saṇṭhānavantaṃ hutvā tiṭṭhati. “肤色似黄金”(kañcanasannibhattacatā)是就“金色”(suvaṇṇavaṇṇa)之义而说为“肤色”(chavi)。另有人说，肤色中的色界(vaṇṇadhātu)在此处因其“金色”之义而被理解。“称誉”(vaṇṇa)是称赞、宣告名声，即赞美。“种姓”(vaṇṇa)是因不混杂而被确立，即族类。“原因”(vaṇṇa)是因此法而如实显现结果。“形相”(vaṇṇa)是依长短等而构成。“量”(vaṇṇa)是依微小、巨大等而被衡量。“色”(vaṇṇa)是显现变化、动人心弦的状态，即色处(rūpāyatana)。应知“vaṇṇa”一词，根据不同的生起因缘，而有不同的含义。“化现神通后”(iddhiṃ māpetvā)指通过衣饰、身体放光等方式，化现出天神的神通威力。欲界(kāmāvacara)有情因为色身粗重，即使不加功用也能前来，因为他们食用段食。色界(rūpāvacara)有情则不能，因为他们的色身更为微细。因此说“彼等……”等。其中“极微细”是针对根本结生色(mūlapaṭisandhirūpa)而言。那（微细色身）无法维持威仪，这表明即使在梵界，梵天们也大多以化作的色身活动。因为另一种（根本）色身极为微细，仅作为心生起的所依与基础，以有形相的方式存在。 Anavasesattaṃ sakalatā. Yebhuyyatā bahulabhāvo. Abyāmissatā vijātiyena asaṅkaro. Sukhena hi avokiṇṇatā tattha adhippetā[Pg.43]. Anatirekatā taṃparamatā visesābhāvo. Kevalakappanti kevalaṃ daḷhaṃ katvāti attho. Saṅghabhedāyāti saṅghe vivādāya, vivāduppādāyāti attho. Kevalaṃ vuccati nibbānaṃ sabbasaṅkhatavivittattā, etassa taṃ atthīti kevalī, sacchikatanirodho khīṇāsavo. Tenāha ‘‘visaṃyogo attho’’ti. “无余”(anavasesatta)即“全部”(sakalatā)。“主要”(yebhuyyatā)即“多数”(bahulabhāvo)。“不混杂”(abyāmissatā)即“不与异类混杂”。此处意指不夹杂痛苦。“无超越”(anatirekatā)即“以彼为最上”、“无有殊胜”。“全然”(kevalakappaṃ)之义为“完全地、牢固地”。“为破僧”(saṅghabhedāya)即“为僧团中的争论”，义为“为引起争论”。“纯一”(kevalaṃ)被称为涅槃(nibbāna)，因其远离一切有为法；拥有它者为“纯一者”(kevalī)，即已证寂灭的漏尽者。因此说，其义为“离轭”(visaṃyoga)。 Kappasaddo panāyaṃ saupasaggo anupasaggo cāti adhippāyena okappaniyapade labbhamānaṃ kappasaddamattaṃ dasseti, aññathā kappapadaṃ anidassanameva siyā. Samaṇakappehīti vinayasiddhehi samaṇavohārehi. Niccakappanti niccakālaṃ. Paññattīti nāmaṃ. Nāmañhetaṃ tassa āyasmato, yadidaṃ kappoti. Kappitakesamassūti kattarikāya cheditakesamassu. Dvaṅgulakappoti majjhanhikavelāya vītikkantāya dvaṅgulatāvikappo. Lesoti apadeso. Anavasesaṃ pharituṃ samatthassapi obhāsassa kenacipi kāraṇena ekadesapharaṇampi siyā, ayaṃ pana sabbasova pharatīti dassetuṃ samantattho kappa-saddo gahitoti āha ‘‘anavasesaṃ samantato’’ti. Īsaṃ asamattaṃ, kevalaṃ vā kevalakappaṃ. Bhagavato ābhāya anobhāsitameva hi padesaṃ devatā attano pabhāya obhāsenti. Na hi bhagavato pabhā kāyaci pabhāya abhibhuyyati, sūriyādīnampi pabhaṃ sā abhibhuyya tiṭṭhatīti. “kappa”一词，可带或不带前缀，此意在于，仅指出在“okappaniya”（可信的）一词中出现的“kappa”一词，否则“kappa”一词便无示例。“以沙门仪则”(samaṇakappehi)即“以律所成的沙门规范”。“恒时”(niccakappaṃ)即“常时”。“施设”(paññatti)即“名称”。此乃那位具寿(āyasmā)之名，即“劫宾那”(Kappa)。“已理发须”(kappitakesamassu)即“已用剪刀剪断发须”。“二指净”(dvaṅgulakappa)即“正午过后二指宽的规定”。“借口”(leso)即“理由”(apadeso)。即使光明有能力遍照无余，也可能因某种原因只照亮一部分；但为了表明此光明是完全遍照，故取“kappa”一词的“周遍”(samanta)之义，而说“无余周遍”。“少分”(īsaṃ)即“不完全”(asamattaṃ)，或“全然”(kevalaṃ)，即“遍满”(kevalakappaṃ)。因为天神仅以自身光明照亮世尊(Bhagavā)光辉未及之处。世尊的光辉不会被任何光辉所胜过，它恒常胜过日月等的光辉。 Yena vā kāraṇenāti hetumhi idaṃ karaṇavacanaṃ. Hetuattho hi kiriyāya kāraṇaṃ, na karaṇaṃ viya kiriyattho, tasmā nānappakāra-guṇavisesādhigamanatthā idha upasaṅkamanakiriyāti ‘‘annena vasati, vijjāya vasatī’’tiādīsu viya hetuatthameva taṃ karaṇavacanaṃ yuttaṃ na karaṇatthaṃ tassa ayujjamānattāti vuttaṃ ‘‘yena vā kāraṇenā’’tiādi. Bhagavato satatappavattaniratisaya-sāduvipulamatarasa-saddhammaphalatāya sāduphalaniccaphalitamahārukkhena bhagavā upamito. Sāduphalūpabhogādhippāyaggahaṇeneva hi mahākāruṇikassa sāduphalatā gahitāti. Upasaṅkamīti upasaṅkantā. Sampattakāmatāya hi kiñci ṭhānaṃ gacchanto [Pg.44] taṃtaṃpadesātikkamanena upasaṅkami, upasaṅkantoti vattabbataṃ labhati. Tenāha ‘‘gatāti vuttaṃ hotī’’ti, upagatāti attho. Upasaṅkamitvāti pubbakālakiriyāniddesoti āha ‘‘upasaṅkamanapariyosānadīpana’’nti. Tatoti yaṃ ṭhānaṃ pattā ‘‘upasaṅkamī’’ti vuttā, tato upagataṭṭhānato. “以何缘故”(yena vā kāraṇena)一句中，此工具格表达的是因缘义。因缘义是行为的原因，不像工具是行为的工具义。因此，此处的亲近(upasaṅkamana)行为是为了获得种种殊胜功德。如同“以食维生，以慧安住”等句，该工具格表达因缘义是恰当的，而非工具义，因其不适用于工具义，故说“以何缘故”等。世尊以其恒常流布、无与伦比、甘美丰饶的正法之果，被譬喻为恒结甘美果实的大树。因为正是通过领会[他人]享用甘美果实的意图，才理解了大悲者(mahākāruṇika)的甘美果实性。“已亲近”(upasaṅkami)是指已经亲近了。因为怀着到达的意愿前往某处，通过经过一个个地方而亲近，便可被称为“正在亲近者”(upasaṅkanto)。因此说“即是已去”，意思是已经到达。“亲近后”(upasaṅkamitvā)是前时态动词的表述，故说“此为说明亲近的终结”。“从彼处”(tato)是指，当被称为“已亲近”时所到达的地方，即从已到达之处。 Gatinivattiatthato sāmaññato āsanampi ṭhānaggahaṇena gayhatīti vuttaṃ ‘‘āsanakusalatāya ekamantaṃ tiṭṭhantī’’ti. Nisinnāpi hi gamanato nivattā nāma honti ṭhatvā nisīditabbattā, yathāvuttaṭṭhānādayopi āsaneneva saṅgahitāti. Atidūraaccāsannapaṭikkhepena nātidūranaccāsannaṃ nāma gahitaṃ. Taṃ pana avakaṃsato ubhinnaṃ pasāritahatthasaṅghaṭṭanena daṭṭhabbaṃ. Gīvaṃ pasāretvāti gīvaṃ parivattanavasena pasāretvā. 从停止行走的意义上来说，一般而言，“坐”(āsana)也可以被“站”(ṭhāna)这个词所含摄，所以说“因善于就座，立于一旁”。因为即使是坐下的人，也确实是从行走中停止下来的人，并且是先站立后才能坐下，如前所述的站立等也被“坐”所含摄。通过排除过远和过近，所取的是不过远亦不过近的距离。此距离应理解为，两人各自伸出手时，指尖能够相触的程度。“伸长脖子”(gīvaṃ pasāretvā)是指通过转动脖子的方式来伸长。 Kāmaṃ ‘‘katha’’nti ayamākārapucchā, taraṇākāro idha pucchito. So pana taraṇākāro atthato kāraṇamevāti āha ‘‘kathaṃ nūti kāraṇapucchā’’ti? Pākaṭo abhisambodhiyaṃ mahāpathavīkampanādianekacchariyapātubhāvādinā. 诚然，“如何”(kathaṃ)这是一个关于方式的提问，此处所问的是渡越的方式。然而，该渡越方式在意义上就是原因，故说“‘究竟如何’(kathaṃ nu)是关于原因的提问”。[世尊]因圆满正觉时大地震动等众多奇迹的显现而闻名。 Marisanaṭṭhena pāpānaṃ rogādianatthānaṃ abhibhavanaṭṭhena māriso, dukkharahito. Tenāha ‘‘niddukkhāti vuttaṃ hotī’’ti. Nirayapakkhe piyālapanavacanavasena upacāravacanañcetaṃ yathā ‘‘devānaṃ piyā’’ti. Tenevāha ‘‘yadi eva’’ntiādi. Saṅkunā saṅkūti matthakato samakoṭṭitena yāva hadayapadesā nibbijjhitvā otiṇṇena saṅkunā pādatalato samakoṭṭito saṅku nibbijjhitvā ārohanto hadaye hadayassa padese samāgaccheyya, atha nesaṃ saṅkūnaṃ samāgamasamakāle naṃ yathātikkantasaṅkukaraṇakālaṃ jāneyyāsi. Kiñci nimittaṃ upādāya kismiñci atthe pavattassa saddassa tannimittarahite pavatti ruḷhī nāma gamanakiriyārahite sāsanādimati paṭipiṇḍe yathā gosaddassa. 因有摧毁诸恶、战胜疾病等不幸的意义，故称“朋友”(māriso)，即是无苦(dukkharahito)。因此说“即是无苦(niddukkha)”。在谈到地狱时，这是一种客套的称呼，一种譬喻的说法，如同“天之骄子”(devānaṃ piyā)。因此接着说“如果这样”等。‘以铁锥对铁锥’(Saṅkunā saṅku)是指，一根铁锥从头顶敲入，穿透至心脏部位；另一根铁锥从脚底敲入，向上穿透，两者在心脏区域相遇。那么，在它们相遇的时刻，你当知晓他[的状况]。凭借某种标记，一个词在某种意义上成立，当脱离该标记后，此词的用法依然成立，这被称为“约定俗成”(ruḷhī)。例如“牛”(go)一词，[其字面义有行走之意]，却可用于没有行走行为的教法等集合体上。 Oghamatarīti yesaṃ oghānaṃ taraṇaṃ pucchitaṃ, te gaṇanaparicchedato sarūpato ca dassetuṃ ‘‘cattāro’’tiādi vuttaṃ. Kasmā panettha cattāro [Pg.45] eva oghā vuttā, te ca kāmādayo evāti? Na codetabbametaṃ, yasmā dhammānaṃ sabhāvakiccavisesaññunā bhagavatā sabbaṃ ñeyyaṃ yāthāvato abhisambujjhitvā ettakāva oghā desitā, ime eva ca desitāti. Vaṭṭasmiṃ ohananti osīdāpentīti oghā, ohananti heṭṭhā katvā hananti gāmenti, tathābhūtā satte adho gāmenti nāma. Ayañca attho ‘‘sabbopi cesā’’tiādinā parato aṭṭhakathāyameva āgamissati. Kāmanaṭṭhena kāmo, kāmo ca so yathāvuttenatthena ogho cāti, kāmesu oghoti vā kāmogho. Bhavogho nāma bhavarāgoti dassetuṃ ‘‘rūpārūpabhavesu chandarāgo jhānanikanti cā’’ti vuttaṃ. Sumaṅgalavilāsinīādīsu (dī. ni. aṭṭha. 3.312) pana ‘‘sassatadiṭṭhisahagatarāgo cā’’ti vuttaṃ. Tattha paṭhamo upapattibhavesu rāgo, dutiyo kammabhave. Bhavadiṭṭhivinimuttassa diṭṭhigatassa abhāvato. ‘‘Dvāsaṭṭhidiṭṭhiyo diṭṭhogho’’ti vuttaṃ, catusaccantogadhattā sabbassa ñeyyassa ‘‘catūsu saccesu aññāṇaṃ avijjogho’’ti āha. 关于“渡越暴流”(Oghamatarī)一句，为了从数量和体相上开示所问及的暴流，故说“有四种”等。为何此处只说四种暴流，并且就是欲等呢？此事不应诘难，因为了知诸法自性与作用差别的世尊，在如实遍觉一切所知后，只开示了这么多的暴流，并且只开示了这几种。于轮回中，令有情沉没，故为“暴流”(ogha)；或征服、杀害、拖拽，如此令有情下堕。此义在后续的义注中，由“若此一切”等句将会说明。以欲求为义，故为“欲”(kāma)；此欲是暴流，故为“欲暴流”；或于诸欲中之暴流，亦为“欲暴流”。为显示“有暴流”即“有贪”，故说“于色、无色有中的欲贪，及对禅那的乐着”。然而在《善吉祥光疏》(Sumaṅgalavilāsinī)等义注中，也说“与常见俱行的贪”。其中，前者[指禅那乐着]是对生有(upapattibhava)的贪，后者[指常见俱行贪]是对业有(kammabhava)的贪。因为没有脱离有见(bhavadiṭṭhi)的邪见(diṭṭhigata)。“六十二见是见暴流”。因一切所知都含摄于四谛中，故说“于四谛的无知是无明暴流”。 Idāni tesaṃ oghasaṅkhātānaṃ pāpadhammānaṃ uppattiṭṭhānaṃ dassetuṃ ‘‘tatthā’’tiādi vuttaṃ, pavattiṭṭhānaṃ pana kāmaguṇādayo dassitā eva. ‘‘Pañcasu kāmaguṇesu chandarāgo kāmogho’’ti ettha bhavoghaṃ ṭhapetvā sabbo lobho kāmoghoti yuttaṃ siyā. Sassatadiṭṭhisahagato rāgo bhavadiṭṭhisampayuttattā bhavoghoti aṭṭhakathāsu vutto, bhavogho pana diṭṭhigatavippayuttesu eva uppajjatīti pāḷiyaṃ vutto. Tenevāha – ‘‘bhavogho catūsu diṭṭhivippayuttalobhasahagatacittuppādesu uppajjatī’’ti. Tasmā diṭṭhisahagatalobhopi kāmoghoti yuttaṃ siyā. Diṭṭhadhammikasamparāyikadukkhānañhi kāraṇabhūtā kāmāsavādayopi dvidhā vuttā, āsavā eva ca oghā. Kāmāsavaniddese ca kāmesūti kāmarāgadiṭṭhirāgādīnaṃ ārammaṇabhūtesu tebhūmakesu vatthukāmesūti attho sambhavati. Tattha hi uppajjamānā sāyaṃ taṇhā sabbāpi na kāmacchandādināmaṃ na labhatīti. 现在，为说明那些被称为暴流的恶法的生起之处，故说“于彼”等；而其现行之处，则已开示为五妙欲等。关于“于五妙欲中的欲贪是欲暴流”一句，此处若除去有暴流，则一切贪都可称为欲暴流，这或许更为合理。与常见俱行的贪，因与有见相应，故在诸义注中被称为有暴流；然而有暴流只在与邪见不相应的[心中]生起，这是圣典中所说。因此[圣典]说：“有暴流在四种与邪见不相应的贪俱生心生起时生起。”所以，与邪见俱行的贪也可以说是欲暴流，这或许更为合理。因为作为现世与来世之苦的根源，欲漏等也被说为两种，而诸漏本身就是暴流。在对欲漏的解释中，“于诸欲中”一词，其义可为：于作为欲贪、见贪等所缘的三界事物欲中。因为于彼处生起的渴爱，并非全都获得“欲求”等名称。 Yadi pana pañcakāmaguṇiko ca rāgo kāmoghoti vuttoti katvā brahmānaṃ vimānādīsu rāgassa diṭṭhirāgassa ca kāmoghabhāvo paṭisedhitabbo siyā, evaṃ sati kāmoghabhavoghavinimuttena nāma lobhena bhavitabbaṃ[Pg.46]. So yadā diṭṭhigatavippayuttesu uppajjati, tadā tena sampayutto avijjogho oghavippayuttoti domanassavicikicchuddhaccasampayuttassa viya tassapi oghavippayuttatā vattabbā siyā ‘‘catūsupi diṭṭhigatavippayuttalobhasahagatesu cittuppādesu uppanno moho siyā oghasampayutto siyā oghavippayutto’’ti. ‘‘Kāmogho aṭṭhasu lobhasahagatesu cittuppādesu uppajjatī’’ti, ‘‘kāmoghaṃ paṭicca diṭṭhogho avijjogho’’ti ca vacanato diṭṭhisahagato kāmogho na hotīti na sakkā vattuṃ. Tathā hettha ‘‘rūpārūpabhavesu chandarāgo jhānanikanti ca bhavogho nāmāti ettakameva vuttaṃ, na vuttaṃ sassatadiṭṭhisahagato rāgo’’ti. 再者，如果认为，因经中说“对五妙欲的贪是欲暴流”，就应否定梵天对天宫等的贪爱及见贪属于欲暴流，那么，就应当存在一种脱离了欲暴流和有暴流的贪。当这种贪在与邪见不相应的心中生起时，与它相应的无明暴流，就应像与忧、疑、掉举相应者一样，被称为“暴流不相应”。[如论典所引]：“在所有四种与邪见不相应的贪俱生心生起时，所生起的痴，有时与暴流相应，有时与暴流不相应。”然而，根据“欲暴流在八种贪俱生心中生起”以及“缘于欲暴流而有见暴流、无明暴流”等圣教，故不能说“与邪见俱行的贪不是欲暴流”。同样，在此[经]中，只说了“于色、无色有中的欲贪，及对禅那的乐着，名为有暴流”，而没有说“与常见俱行的贪”。 Adhogamanaṭṭhenāti heṭṭhāpavattanaṭṭhena. Heṭṭhāpavattanañcettha na kevalaṃ apāyagamaniyabhāvena, atha kho saṃsāratarakāvarodhanenapīti dassetuṃ ‘‘uparibhavañcā’’tiādi vuttaṃ. Kāmaṃ nibbānaṃ arūpibhāvā adesaṃ, na tassa ṭhānavasena uparigahaṇaṃ, sabbasaṅkhatavinissaṭattā pana sabbassapi bhavassa uparīti vattabbataṃ arahatīti katvā vuttaṃ ‘‘uparibhavaṃ nibbāna’’nti. ‘‘Mahāudakogho’’tiādīsu rāsaṭṭho ogha-saddoti ‘‘mahā heso kilesarāsī’’ti vuttaṃ sesesupīti bhavoghādīsupi. 以向下之义，即向下流转之义。于此，向下流转不仅是以趣向恶趣的方式，亦是通过阻碍渡越轮回之流的方式，为显示此义，故说“以及超越诸有”等。诚然，涅槃(nibbāna)因无色而无方所，不可依处所执为“上”，然其已脱离一切有为法，堪称在一切“有”之上，故说“涅槃是超越诸有”。于“大水流”等语中，“流”(ogha)一词有“堆积”之义，故说“此乃烦恼之大堆积”；于其余“有流”等语中，亦复如是。 Appatiṭṭhahantoti kilesādīnaṃ vasena asantiṭṭhanto, asaṃsīdantoti attho. Anāyūhantoti abhisaṅkhārādivasena na āyūhanto majjhimaṃ paṭipadaṃ vilaṅghitvā nibbuyhanto. Tenāha – ‘‘avāyamanto’’ti, micchāvāyāmavasena avāyamantoti adhippāyo. Gūḷhanti saṃvutaṃ. Paṭicchannanti tasseva vevacanaṃ. Atthavasena vā saṃvuttaṃ gūḷhaṃ, saddavasenapi apākaṭaṃ paṭicchannaṃ antaradīpādike ṭhātabbaṭṭhāne. Āyūhantāti hatthehi ca pādehi ca vāyamantā. Etaṃ atthajātaṃ, etaṃ vā vissajjanaṃ. “不伫立”(Appatiṭṭhahanto)是指不因烦恼等而停留，义即不沉没。“不奋力”(Anāyūhanto)是指不依行(abhisaṅkhāra)等而奋力。是故说“不努力”(avāyamanto)，意指不作邪精进(micchāvāyāma)。“隐秘”(Gūḷhaṃ)即被覆盖。“覆藏”(Paṭicchannaṃ)是其同义词。或依义而言，被覆盖为“隐秘”；依言而言，不显明为“覆藏”，如于岛屿等可立足之处。“奋力”(Āyūhantā)指以手足努力。此为义类，或此为解答。 Idāni yenādhippāyena bhagavatā tathāgūḷhaṃ katvā pañho kathito, taṃ dassetuṃ ‘‘kiṃ panātiādi vuttaṃ. Niggahamukhenāti veneyyānaṃ vinayaupāyabhūtaniggahavasena. Tenāha ye paṇḍitamānino’’tiādi. Pavayha pavayhāti ophuṇitvā ophuṇitvā. 今为显示世尊(bhagavā)以何意趣，如是隐秘地宣说此问，故说“然则云何”等语。“以折伏之门”，即以作为调伏所化有情之方便的折伏方式。是故说“彼等自诩为智者”等。“反复簸扬”(Pavayha pavayha)，即反复筛除(ophuṇitvā ophuṇitvā)。 Soti [Pg.47] devaputto nihatamāno ahosi yathāvissajjitassa atthassa ajānanto. Yathāti aniyamavacanaṃ niyamaniddiṭṭhaṃ hoti, taṃsambandhañca kathanti pucchāvacananti tadubhayassa atthaṃ dassento ‘‘yathāhaṃ jānāmi, evaṃ me kathehī’’ti āha. 彼须提天子(Suti devaputta)我慢被摧，不知已解说之义。“如”(Yathā)本为不定之词，于此则为确定之指示。其关联着所说与所问，为显示此二者之义，彼言：“如我所知，请为我宣说。” Yadāsvāhanti yadā su ahaṃ, su-kāro nipātamattaṃ ‘‘yadidaṃ kathaṃ sū’’tiādīsu viya. Sabbapadesūti ‘‘tadāssu saṃsīdāmī’’tiādīsu tīsupi padesu. Atarantoti oghānaṃ atikkamanatthaṃ taraṇappayogaṃ akaronto. Tatthevāti oghaniyaoghesu eva. Osīdāmīti nimujjāmi oghehi ajjhotthaṭo homi. Nibbuyhāmīti oghehi nibbūḷho homi. Ṭhātuṃ asakkonto asaṃsīdanto. Ativattāmīti anupayogaṃ atikkamāmi, apanidhānavasena sammāpaṭipattiṃ virādhemīti attho. Ṭhāne ca vāyāme cāti vakkhamānavibhāge patiṭṭhahane vāyāme ca dosaṃ disvāti patiṭṭhānāyūhanesu saṃsīdananibbuyhanasaṅkhātaṃ taraṇassa vibandhanabhūtaṃ ādīnavaṃ disvāna. Idaṃ bhagavatā bodhimūle attanā pavattita-pubbabhāga-manasikāravasena vuttaṃ. Atiṭṭhanto avāyamantoti patiṭṭhānāyūhanakaraṇakilesādīnaṃ parivajjanena asaṃsīdanto anibbuyhanto. Devatāyapi paṭividdho tadattho upanissayasampannatāya vimuttiparipācanīyadhammānaṃ paripakkattā. Na pana pākaṭo vipañcitaññūādīnaṃ, ugghaṭitaññūnaṃ pana yathā tassā devatāya, tathā pākaṭo evāti. Satta dukā idāni vuccamānarūpā dassitā porāṇaṭṭhakathāyaṃ. Kilesavasena santiṭṭhantoti lobhādīhi abhibhūtatāya saṃsāre patiṭṭhahanto sammā appaṭipajjanena tattheva saṃsīdati nāma. Abhisaṅkhāravasenāti tatthevābhisaṅkhāracetanāya cetento sammāpaṭipattiyogyassa khaṇassa ativattanena nibbuyhati nāma. Iminā nayena sesadukesupi attho veditabbo. “yadāsvāhaṃ”即“yadā su ahaṃ”，其中“su”仅为助词，如“yadidaṃ kathaṃ sū”等句。“于一切句中”(Sabbapadesu)指于“tadāssu saṃsīdāmi”等三句中。“不渡者”(Ataranto)指不为越渡诸流而努力。“就在那里”(Tattheva)即就在诸流之中。“我沉没”(Osīdāmi)即我沉陷，我为诸流所淹没。“我被冲走”(Nibbuyhāmi)即我为诸流所漂夺。“我越过”(Ativattāmi)即我越过不当之行，义即因放逸而错失正行。“于住立与努力中”(Ṭhāne ca vāyāme ca)是说，于下文将述之分别中，见到于住立与努力中的过患，即见到于住立和奋力中，有名为沉没与被冲走的渡越之障碍——此等祸患。此乃世尊(bhagavā)于菩提树下，依其往昔所修作意而说。“不住立亦不努力”(Atiṭṭhanto avāyamanto)是说，通过远离造成住立与奋力的烦恼等，从而不沉没、不被冲走。此义天神亦已通达，因其近因缘具足，解脱成熟之法已然圆熟。然此义对广解者(vipañcitaññū)等不甚明了，而对速解者(ugghaṭitaññū)而言，则如对彼天神一般，是明了的。如今所说之七双，已于古代义注(porāṇaṭṭhakathā)中开示。“依烦恼而住立”，指因被贪等所制伏而住立于轮回中，由不作正行，便名为于彼处沉没。“依行而[奋力]”，指于彼处以行思(abhisaṅkhāracetanā)而思，因越过适于正行之刹那，便名为被冲走。其余诸双之义，应以此理得知。 Ettha ca vaṭṭamūlakā kilesāti tesaṃ vasena saṃsāre avaṭṭhānaṃ taṃtaṃkammunā tattha tattha bhave abhinibbatti, kilesā pana tesaṃ paccayamattaṃ. Tattha tattha bhave aparāparaṃ nibbattento saṃsāre nibbuyhati nāmāti imassa atthassa dassanavasena paṭhamaduko vutto. Ime sattā saṃsāre paribbhamantā duvidhā taṇhācaritā diṭṭhicaritā cāti tesaṃ saṃsāranāyikabhūtānaṃ dhammānaṃ vasena santiṭṭhanaṃ, tadaññesaṃ pavattipaccayānaṃ vasena [Pg.48] āyūhananti imassa atthassa dassanavasena dutiyaduko vutto. Saṃyojaniyesu dhammesu assādadassanasabhāvāya taṇhāya vasena visesato patiṭṭhānaṃ, amuttimagge muttimaggaparāmāsato tathā āyūhanampi diṭṭhiyā vasena hotīti dassetuṃ tatiyaduko vutto. Catutthaduke pana adhippāyo aṭṭhakathāya eva vibhāvito. Yasmā ‘‘sassato attā’’ti abhinivisanto arūparāgaṃ, asaññūpagaṃ vā avimokkhaṃyeva vimokkhoti gahetvā saṃsāre eva olīyati. Tenāha ‘‘olīyanābhinivesā hi bhavadiṭṭhī’’ti. Yasmā pana kāmabhavādīsu yaṃ vā taṃ vā bhavaṃ patvā attā ucchijjati vinassati, na hoti paraṃ maraṇāti abhinivisanto bhavavippamokkhāvahāya sammāpaṭipattiyā appaṭipajjanena taṃ ativattati. Tena vuttaṃ ‘‘atidhāvanābhinivesā vibhavadiṭṭhī’’ti. 于此，烦恼是轮回(vaṭṭa)之根。依于彼等（烦恼），于轮回中则有不安住，由种种业于种种有中再生，而烦恼仅是彼等之缘。为显示“于种种有中辗转再生，名为于轮回中被冲走”此义，故说第一双。此等有情于轮回中流转，有贪行者(taṇhācarita)与见行者(diṭṭhicarita)二种。依彼等作为轮回引导之法而住立，依其余流转之缘而奋力，为显示此义，故说第二双。于诸结法中，依见味性之贪而有特别的住立；于非解脱道中，执取为解脱道，如是奋力亦依见而有，为显示此义，故说第三双。至于第四双之意，已由义注(aṭṭhakathā)阐明。以其执取“我与世间为常”，将无色界贪或无想有执为解脱，实则非解脱，而沉滞于轮回。故说：“沉滞与执取即是有见(bhavadiṭṭhi)。”又以其执取“于欲有等，不论生于何有，我皆断灭、消亡，死后不复存在”，由不修行能引出离于有的正行，从而越过之。故说：“奔越与执取即是无有见(vibhavadiṭṭhi)。” Līnavasena santiṭṭhantoti kosajjādivasena saṃkocāpajjanena sammā appaṭipajjanto. Uddhaccavasena āyūhantoti sammāsamādhino abhāvena vikkhepavasena pañcamo duko vutto. Yathā kāmasukhaṃ paviṭṭhassa samādhānaṃ natthi cittassa upakkiliṭṭhattā, evaṃ attaparitāpanamanuyuttassa kāyassa upakkiliṭṭhattā. Iti cittakāyaparikkilesakarā dve antā taṇhādiṭṭhinissayatāya saṃsīdananibbuyhananimittā vuttā chaṭṭhaduke. Pubbe sappadesatova saṃkilesadhammā ‘‘saṃsīdananimitta’’nti dassitāti idāni nippadesato dassanavasena, pubbe ca sādhāraṇato abhisaṅkhāradhammā ‘‘nibbuyhananimitta’’nti dassitāti idāni puññāneñjābhisaṅkhāre eva ‘‘āyūhananimitta’’nti dassanavasena sattamaduko vutto. Evañhi duggatisugatūpapattivasena saṃsīdananibbuyhanāni vibhajja dassitāni hontīti. Tenevāha ‘‘vuttampi ceta’’ntiādi. Adhobhāgaṃ duggatiṃ gamentīti adhobhāgaṅgamanīyā anunāsikalopaṃ akatvā. Tathā uparibhāgaṃ gamentīti uparibhāgaṅgamanīyā. “依退缩而住立”，指因懈怠等而陷入退缩，不作正行。“依掉举而奋力”，指因无正定而散乱，此为第五双。如耽于欲乐者，因心杂染而无定；如事于自苦者，因身困顿[而无定]。如是，此二能令身心杂染之边，因依止于贪与见，故说为沉没与被冲走之因，此为第六双。先前已有余地开示诸杂染法为“沉没之因”，今则无余地开示；先前已概括地开示诸行为“被冲走之因”，今则仅开示福行与不动行为“奋力之因”，此为第七双。如是，依于恶趣、善趣之生，分别开示了沉没与被冲走。是故说“此亦曾说”等。“令至下方恶趣”，故为“趣下方者”(adhobhāgaṅgamanīyā)，此处未作鼻音省略。同样，“令至上方”，故为“趣上方者”(uparibhāgaṅgamanīyā)。 Ettha ca oghataraṇaṃ pucchitena bhagavatā ‘‘appatiṭṭhaṃ anāyūha’’nti tassa pahānaṅgameva dassitaṃ, na sampayogaṅganti? Na evaṃ daṭṭhabbaṃ, yāvatā yena patiṭṭhānaṃ hoti, yena ca āyūhanaṃ, tadubhayapaṭikkhepamukhena tappaṭipakkhadhammadassanametanti. Na hesa a-kāro kevalaṃ paṭisedhe, atha [Pg.49] kho paṭipakkhe ‘‘akusalā dhammā, ahito, adhammo’’tiādīsu viya, tasmā appatiṭṭhaṃ anāyūhanti patiṭṭhānāyūhanānaṃ paṭipakkhavasena pavattamāno tathāpavattihetūvāti ayamettha attho. Khoti ca avadhāraṇatthe nipāto ‘‘assosi kho’’tiādīsu (pārā. 1) viya. Tena appatiṭṭhānassa ekaṃsikataṃ dasseti. Soyaṃ kho-saddo ‘‘anāyūha’’nti etthāpi ānetvā vattabbo. Anāyūhanampi hi ekaṃsikamevāti tassa paṭipakkho saha vipassanāya ariyamaggo. Tena hi oghataraṇaṃ hoti, na aññathā. Evamayaṃ yathānusandhidesanā katā, devatā ca sahavipassanaṃ maggaṃ paṭivijjhīti paṭhamaphale patiṭṭhāsi. Tena vuttaṃ ‘‘imaṃ pañhavissajjana’’ntiādi. 此处，世尊被问及渡越暴流，以“无立足处、不劬劳”开示了其舍断支，而非相应支吗？不应如是见。只要有立足与劬劳，此即以排斥二者的方式开示其对立法。此处的“a-”字，并非仅为否定，而是表示对立，犹如“不善法、无益、非法”等。因此，“无立足处、不劬劳”意指，作为立足与劬劳的对立面而行，是如此行之因，此即此处之义。而“kho”是用于决定的语气词，犹如“assosi kho”（他确实听闻了）等。其显示了“无立足处”的确定性。此“kho”字亦应带至“anāyūhaṃ”（不劬劳）处。因为“不劬劳”亦是确定的，其对立面即是与观相应的圣道。以此方能渡越暴流，别无他法。如是，此法乃随顺而说，天神亦彻证了与观相应的道，安住于初果。是故说“此问题之解答”等。 ‘‘Cirassā’’ti iminā samānatthaṃ padantarametanti āha ‘‘cirassa kālassā’’ti yathā ‘‘mamaṃ vā, bhikkhave’’ti (dī. ni. 1.5-6) ettha ‘‘mamā’’ti iminā samānatthaṃ padantaraṃ mamanti. Na diṭṭhapubbāti adassāvī. Adassāvitā ca disvā kattabbakiccassa asiddhatāya veditabbā. Aññathā kā nāma sā devatā, yā bhagavantaṃ na diṭṭhavatī? Tenāha ‘‘kiṃ panimāyā’’tiādi. Dassanaṃ upādāya evaṃ vattuṃ vattatīti yadā kadāci kañci piyajātikaṃ disvā taṃ dassanaṃ upādāya ‘‘cirena vata mayaṃ āyasmantaṃ passāmā’’ti adiṭṭhapubbaṃ diṭṭhapubbaṃ vā evaṃ vattuṃ yujjati, ayaṃ loke niruḷhe samudācāroti dasseti. Brahmaṃ vā vuccati ariyamaggo, tassa aṇanato jānanato paṭivijjhanato brāhmaṇo. Kilesanibbānenāti kilesānaṃ accantasamucchedasaṅkhātena nibbānena nibbutaṃ sammadeva vūpasanta-sabbakilesadaratha-pariḷāhaṃ. Āsattavisattādīhīti ādi-saddena visatādiākāre saṅgaṇhāti. Vuttañhetaṃ – “长久以来”与“长久时间”是同义词，正如在“诸比丘，于我而言”中，“于我”与“我”同义。“未曾见”即是未见者，应知此“未见”是指见过之后未能成办应办之事。若非如此，有哪位天神未曾见过世尊呢？因此说“此为何等”等语。基于相见而作此言是合理的：无论何时见到喜爱之人，基于相见说“我们长久未见具寿”，无论曾见或未曾见，如此言说皆合情理，此显示了世间通行的言谈方式。梵，亦称圣道，因行于此道、了知此道、彻证此道者为婆罗门。以烦恼的彻底断除而称的涅槃，即真正寂灭、平息一切烦恼的苦恼与热恼。由执着、纠缠等：其中的“等”字，包含了“散布”等形态。正如所说—— ‘‘Visatāti visattikā, visaṭāti visattikā, visālāti visattikā, visakkatīti visattikā, visaṃvādikāti visattikā, visaṃ haratīti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogoti visattikā, visālā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe dhamme kule gaṇe visatā vitthatāti visattikā’’ti (mahāni. 3). “散布，故名执着；蔓延，故名执着；广大，故名执着；缠绕，故名执着；欺骗，故名执着；带来毒害，故名执着；毒根，故名执着；毒果，故名执着；毒受用，故名执着。又或者，那贪爱在色、声、香、味、触、法、家族、团体中散布、扩展，故名执着。”（《大义释》3） Tattha [Pg.50] visatāti vitthatā rūpādīsu tebhūmakadhammesu abhibyāpanavasena visaṭāti purimavacanameva ta-kārassa ṭa-kāraṃ katvā vuttaṃ. Visālāti vipulā. Visakkatīti parisakkati, sahati vā. Ratto hi rāgavatthunā pādena tāḷiyamānopi sahatīti. Osakkanaṃ vipphandanaṃ vā ‘‘visakkana’’ntipi vadanti. Aniccādiṃ niccādito. Gaṇhātīti visaṃvādikā hoti. Visaṃ haratīti tathā tathā kāmesu ānisaṃsaṃ passantī vividhehi ākārehi nekkhammābhimukhappavattito cittaṃ saṃharati saṃkhipati, visaṃ vā dukkhaṃ, taṃ harati, vahatīti attho. Dukkhanibbattakakammassa hetubhāvato visamūlā. Visaṃ vā dukkhābhibhūtā vedanā mūlaṃ etissāti visamūlā. Dukkhasamudayattā visaṃ phalaṃ etissāti visaphalā. Taṇhāya rūpādikassa dukkhasseva paribhogo hoti, na amatassāti visaparibhogoti vuttā, sabbattha niruttivasena padasiddhi veditabbā. Yo panettha padhāno attho, taṃ dassetuṃ puna ‘‘visālā vā panā’’tiādi vuttanti evamettha visattikāpadassa attho veditabbo. Tiṇṇaṃ paṭhamadutiyamaggehi. Nittiṇṇaṃ tatiyamaggena. Uttiṇṇaṃ catutthamaggena. 此处“visata”（散布）意为“vitthatā”（扩展），指在色等三界诸法中，通过遍布的方式而扩展。“visaṭa”（蔓延）只是前文将“ta”音改为“ṭa”音的说法。“visāla”（广大）意为“vipulā”（宽广）。“visakkati”（缠绕）意为“parisakkati”（劬劳）或“sahati”（忍受）。因为贪著者即使被贪爱之物用脚踢打也能忍受。也有人说“visakkana”是“osakkanaṃ”（退缩）或“vipphandanaṃ”（挣扎）。将无常等执取为常等，故为“visaṃvādikā”（欺骗性）。“Visaṃ harati”（带来毒害）：它以各种方式，从趋向出离中收摄、收缩其心；或者，“visa”是苦，它带来此苦，是为此义。由于是产生苦之业的因，故为“visamūlā”（毒根）。或者，被苦所征服的感受是它的根，故为“visamūlā”。由于是苦的生起，苦是它的果，故为“visaphalā”（毒果）。由贪爱所享受的色等只是苦，而非不死，故说为“visaparibhogo”（毒受用）。在所有情况下，应知词语的成立是依于语源学。为了显示此处的主要意义，所以又说“visālā vā pana”（又或者广大）等。应如是理解此处“visattikā”（执着）一词的意义。以初道与第二道渡过。以第三道已渡。以第四道超越。 Samanuññoti sammadeva katānuñño. Tenāha ‘‘ekajjhāsayo ahosī’’ti. Antaradhāyīti adassanaṃ agamāsi. Yathā pana antaradhāyi, taṃ dassetuṃ ‘‘abhisaṅkhatakāya’’ntiādi vuttaṃ. Mālehīti liṅgavipallāsena vuttaṃ, ‘‘mālāhī’’ti keci paṭhanti, ‘‘malyehī’’ti vattabbe ya-kāralopaṃ katvā niddeso. Ayaṃ tāva aṭṭhakathāya līnatthavaṇṇanā. “Samanuñño”意为“sammadeva katānuñño”（被正确地认可）。因此说“他成为同一意向”。“Antaradhāyī”意为“adassanaṃ agamāsi”（消失不见）。为了说明他是如何消失的，所以说了“abhisaṅkhatakāya”（以造作之身）等。“Mālehī”是由于性别错置而说，有些人读作“mālāhī”，实际上应作“malyehī”，这是省略了“ya”音的解释。以上即是义注中对隐晦意义的释义。 Nettinayavaṇṇanā 导论法释义 Idāni pakaraṇanayena pāḷiyā atthavaṇṇanaṃ karissāma. Sā pana atthavaṇṇanā yasmā desanāya samuṭṭhānappayojanabhājanesu piṇḍatthesu ca niddhāritesu sukarā hoti suviññeyyā ca, tasmā suttadesanāya samuṭṭhānādīni paṭhamaṃ niddhārayissāma. Tattha samuṭṭhānaṃ tāva desanānidānaṃ, taṃ sādhāraṇaṃ asādhāraṇanti duvidhaṃ. Tattha sādhāraṇampi abbhantarabāhirabhedato duvidhaṃ. Tattha sādhāraṇaṃ abbhantarasamuṭṭhānaṃ nāma lokanāthassa mahākaruṇā. Tāya hi samussāhitassa bhagavato veneyyānaṃ dhammadesanāya cittaṃ udapādi, yaṃ sandhāya vuttaṃ – ‘‘sattesu ca [Pg.51] kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesī’’tiādi (ma. ni. 1.283; saṃ. ni. 1.172; mahāva. 9). Ettha ca hetuavatthāyapi mahākaruṇāya saṅgaho daṭṭhabbo yāvadeva saṃsāramahoghato saddhammadesanāhatthadānehi sattasantāraṇatthaṃ taduppattito. Yathā ca mahākaruṇā, evaṃ sabbaññutaññāṇaṃ dasabalañāṇādīni ca desanāya abbhantarasamuṭṭhānabhāvena vattabbāni. Sabbañhi ñeyyadhammaṃ tesaṃ desetabbappakāraṃ sattānañca āsayānusayādiṃ yāthāvato jānanto bhagavā ṭhānāṭṭhānādīsu kosallena veneyyajjhāsayānurūpaṃ vicittanayadesanaṃ pavattesīti. Bāhiraṃ pana sādhāraṇaṃ samuṭṭhānaṃ dasasahassamahābrahmaparivāra-sahampatimahābrahmuno ajjhesanaṃ. Tadajjhesanuttarakālañhi dhammagambhīratāpaccavekkhaṇājanitaṃ appossukkataṃ paṭippassambhetvā dhammassāmī dhammadesanāya ussāhajāto ahosi. Asādhāraṇampi abbhantarabāhirabhedato duvidhameva. Tattha abbhantaraṃ yāya mahākaruṇāya yena ca desanāñāṇena idaṃ suttaṃ pavattitaṃ, tadubhayaṃ veditabbaṃ bāhiraṃ pana tassā devatāya pucchā, pucchāvasiko hesa suttanikkhepo. Tayidaṃ pāḷiyaṃ āgatameva. 现在我们将按照论典的方式对圣典进行义释。此义释因先确定说法的起因、目的、分科及总义，故而易于成办且易于理解。因此我们首先要确定经教的起因等。其中，起因，即说法的缘起，有共通与不共通两种。共通的又分内在与外在两种。共通的内在起因，即是世间导师的大悲心。正是由于大悲心的策励，世尊才生起为所化有情说法之心。针对此而说：“缘于对众生之悲悯，以佛眼观察世间”等。此处应知，为了以正法之手的布施，从轮回大暴流中救度众生，此大悲心从其生起乃至处于因位时，皆被含摄。如同大悲心，一切知智、十力智等，亦应说是说法的内在起因。因为世尊如实了知一切所应知法、对彼等应说的法门，以及众生的意乐、随眠等，故能以处非处等善巧，随顺所化有情的意乐，宣说种种法门的教法。而共通的外在起因，则是有万千大梵天为眷属的娑婆主大梵天（Sahampati Mahābrahmā）的劝请。正是在他劝请之后，世尊反思法义的甚深而生起的不热心才得以平息，作为法主，才生起了说法的热忱。不共通的也分为内在与外在两种。其中，内在的应知是宣说此经所依的大悲心与说法智此二者；而外在的则是那位天神的提问，此经的阐述是依于提问的。这些在圣典中皆已提及。 Payojanampi sādhāraṇāsādhāraṇato duvidhaṃ. Tattha sādhāraṇaṃ anukkamena yāva anupādāparinibbānaṃ vimuttirasattā bhagavato desanāya. Tenevāha ‘‘etadatthā kathā, etadatthā mantanā’’tiādi (pari. 366). Asādhāraṇaṃ pana tassā devatāya dassanamaggasamadhigamo, ubhayampetaṃ bāhirameva. Sace pana veneyyasantānagatampi desanābalasiddhisaṅkhātaṃ payojanaṃ adhippāyasamijjhanabhāvato yathādhippetatthasiddhiyā mahākāruṇikassa bhagavatopi payojanamevāti gaṇheyya, iminā pariyāyenassa abbhantaratāpi siyā. 功用有共通与不共通二种。其中，共通者，乃世尊之教法，以解脱为味，次第引导直至无余依涅槃。是故经言：“为此义而说，为此义而论”等。不共通者，则指彼天神证得见道。此二者皆属外在。然若思惟，于可化导者之相续中，依教法之力所成就者，因能实现大悲世尊之本愿，达成所期之义，亦可视为世尊之功用，循此理路，则亦可为内在。 Apica tassā devatāya oghataraṇākārassa yāthāvato anavabodho imissā desanāya samuṭṭhānaṃ, tadavabodho payojanaṃ. So hi imāya desanāya bhagavantaṃ payojeti tannipphādanaparāyaṃ desanāti katvā. Yañhi desanāya sādhetabbaṃ phalaṃ, taṃ ākaṅkhitabbattā desakaṃ desanāya payojetīti payojananti vuccati. Tathā devatāya tadaññesañca vineyyānaṃ patiṭṭhānāyūhanavissajjanañcettha payojanaṃ[Pg.52]. Tathā saṃsāracakkanivatti-saddhammacakkappavattisassatādimicchācāra-nirākaraṇaṃ sammāvādapurekkhāro akusalamūlasamūhananaṃ kusalamūlasamāropanaṃ apāyadvārapidahanaṃ saggamokkhadvāravivaraṇaṃ pariyuṭṭhānavūpasamanaṃ anusayasamugghātanaṃ ‘‘mutto mocessāmī’’ti purimapaṭiññāavisaṃvādanaṃ tappaṭipakkhamāramanorathavisaṃvādanaṃ titthiyasamayanimmathanaṃ buddhadhammapatiṭṭhāpananti evamādīnipi payojanāni idha veditabbāni. 复次，彼天神未能如实了知渡瀑流之法，是为此教法生起之因；而了知此法，即是其功用。此了悟能促使世尊宣说此法，以期达成目的。诚然，教法所应成就之果，因其可期可求，能策励说法者宣说教法，故被称为“功用”。同样地，对此天神及其他可化导的众生而言，舍弃安住与勤行亦是此教法之功用。此外，令轮回之轮止息、转正法之轮、破除常恒等邪行、推崇正说、根除不善根、培植善根、关闭恶趣之门、开启天界与解脱之门、平息诸缠、断除随眠、不违“我已解脱，当度众生”之旧誓、挫败魔罗之愿、摧破外道之说、建立佛法等，亦当知为此处之功用。 Yathā devatā oghataraṇe saṃsayapakkhandā, tādisā aññe ca saṅkhātadhammānaṃ sammāsambuddhassa ca paṭipattiṃ ajānantā asaddhammassavana-dhāraṇa-paricaya-manasikāravipallatthabuddhikā saddhammassavana-dhāraṇa-paricayavimukhā ca bhavavimokkhesino vineyyā imissā desanāya bhājanaṃ. 譬如天神于渡瀑流时心生疑惑，与此类似，其他不了知已说之法与正等觉者之行道，且因听闻、受持、研习、思惟不正法而知见颠倒，并背离听闻、受持、研习正法，而寻求从“有”中解脱的可化导者，亦是此教说之根器。 Piṇḍatthā pana ‘‘appatiṭṭhaṃ anāyūha’’nti padadvaye catusaccakammaṭṭhānānuyogavasena yonisomanasikārabahulīkāro kusalamūlasamāyogo olīyanātidhāvanāvissajjanaṃ upāyavinibandhavidhamanaṃ micchābhinivesadūrībhāvo taṇhāvijjāvisodhanaṃ vaṭṭattayavicchedanupāyo āsavogha-yoga-ganthāgati-taṇhuppādupādānaviyogo cetokhilavivecanaṃ abhinandananivāraṇaṃ saṃsaggātikkamo vivādamūlapariccāgo akusalakammapathaviddhaṃsanaṃ micchattātivattanaṃ anusayamūlacchedo. Sabbakilesa-darathapariḷāha-sārambhapaṭippassambhanaṃ dassanasavananiddeso vijjūpamavajirūpamadhammāpadeso apacayagāmidhammavibhāvanā pahānattayadīpanā sikkhattayānuyogo samathavipassanānuṭṭhānaṃ bhāvanāsacchikiriyāsiddhi sīlakkhandhādipārisuddhīti evamādayo veditabbā. 就“无立足处，不勤行”二语之总义，当知为：依循四圣谛业处之修行，多修如理作意，与善根相应，舍弃懈怠与掉举，破除方便之缚，远离邪执，净化贪爱与无明，得截断三轮转之方便，远离诸漏、瀑流、轭、结、趣、贪爱生起之取，遣除心之贫瘠，止息欣喜，超越交涉，舍弃诤论之根，摧毁不善业道，超越邪性，断除随眠之根。平息一切烦恼、忧恼、热恼与粗猛，开示见闻之义，如电如金刚般宣说正法，阐明趣向衰损之法，开显三断，勤修三学，修行止观，成就修习与作证，圆满清净戒蕴等。如是诸义皆应了知。 Tattha yesaṃ kilesādīnaṃ vasena patiṭṭhāti saṃsīdati, yesañca abhisaṅkhārādīnaṃ vasena āyūhati nibbuyhati, ubhayametaṃ samudayasaccaṃ, tappabhāvitā tadubhayanissitā ca khandhā dukkhasaccaṃ, tadubhayamattho, ‘‘appatiṭṭhaṃ anāyūha’’nti adhippetassa atthassa paṭicchannaṃ katvā desanā upāyo mānaniggaṇhanavasena tassā devatāya saccābhisamayakāraṇabhāvato patiṭṭhānāyūhanapaṭikkhepopadesena caturoghanirattharaṇatthikehi antadvayarahitā majjhimā paṭipatti paṭipajjitabbāti ayamettha bhagavato āṇattīti ayaṃ desanāhāro. 其中，依于烦恼等而安住、沉沦，以及依于诸行等而勤行、漂流，此二者皆是集谛；由此二者所生、所依之诸蕴是苦谛。此二者之义，即是“无立足处，不勤行”所意指之义。此教法将此义隐藏，作为一种方便，以调伏（天神之）慢，因其能令彼天神证悟真理。通过舍弃安住与勤行之教导，为欲度脱四瀑流者，开示应行远离二边之中道。此即世尊于此之教令，此即教说之摄要。 Parasaṃsayapakkhandanatāya [Pg.53] ñātukāmatāya ca kathaṃ nūti pucchāvasena vuttaṃ? Abhimukhabhāvato ekapuggalabhāvato ca ‘‘tva’’nti vuttaṃ. Paramukkaṃsagatassa garubhāvassa anaññayogyassa saddhammadhurassa paridīpanato sādhūti marisasīlādiguṇatāya ‘‘mārisā’’ti vuttaṃ. Avahananato rāsibhāvato ca ‘‘ogha’’nti vuttaṃ. Ñātuṃ icchitassa atthassa katattā pariyosāpitattā ‘‘itī’’ti vuttaṃ. Saṃsīdanalakkhaṇassa patiṭṭhānassa akātabbato sabbaso ca akatattā. ‘‘Appatiṭṭha’’nti vuttaṃ. Tayidaṃ akaraṇaṃ ekaṃsikanti khoti avadhāraṇavasena vuttaṃ. Tassa ca appatiṭṭhānassa sasantatigatattā ‘‘tva’’nti ca pucchitattā ‘‘aha’’nti vuttaṃ. Devatāya sambodhanato piyālapanato ca, ‘‘āvuso’’ti vuttaṃ. Nibbuyhanalakkhaṇassa āyūhanassa akātabbato sabbaso ca akatattā anāyūhanti vuttaṃ. Tiṇṇākārassa oghānaṃ anicchitabhāvato eva tattha saṃsayassa anapagatattā oghataraṇassa ca avisesattā ‘‘yathā kathaṃ panā’’ti vuttaṃ. Tathā saṃsīdanalakkhaṇaṃ patiṭṭhānaṃ saṃsāre ca saṇṭhānanti anatthantarattā abhinnakālikaṃ. Tathā nibbuyhanalakkhaṇaṃ āyūhanaṃ sammāpaṭipattiyā ativattananti anatthantarattā abhinnakālikanti vuttaṃ ‘‘yadā svāhaṃ…pe… tadāssu nibbuyhāmī’’ti. Tadubhayassa paṭipakkhabhāvato paṭibāhanato ca oghātiṇṇāti vuttaṃ ‘‘evaṃ khvāhaṃ…pe… oghamatari’’nti. 为破除他人疑惑及满足其求知欲，故以“如何”之方式提问。因面对面且为单一个体，故说“汝”。为彰显已达究竟、尊贵、无与伦比之正法甘露，故说“善哉”。又因具足贤者(mārisa)之戒等功德，故称“贤者”。因有冲走与积聚之义，故称“瀑流”。为表所欲知之义已究竟圆满，故说“如是”。因为具有沉没特性的“立足”，是绝对应当不为、全然未为的，故说“无立足处”。此不为是决定的，故以“诚然”(kho)一词作强调。因彼“无立足处”关乎自身相续，且问题是针对“汝”而发，故回答“我”。因是对天神之称呼与亲切之言，故称“贤友”(āvuso)。因为具有漂流特性的“勤行”，是绝对应当不为、全然未为的，故说“不勤行”。因渡瀑流之法未明，且彼处疑惑未除，又渡法未有分别，故说“然则如何”。同样，具有沉没特性的“立足”，与在轮回中“安住”，二者意义无别，同时发生。同样，具有漂流特性的“勤行”，与通过正行而“超越”，二者意义无别，同时发生，故说“当我…时…我便被冲走”。因对治与遮止此二者，故说“已渡瀑流”，如经云“如是我…已渡瀑流”。 Ekabuddhantarantarikattā sudūrakālikatāya ‘‘cirassa’’nti vuttaṃ. Antarā adiṭṭhapubbatāya vimhayanīyatāya ca ‘‘vatā’’ti vuttaṃ. Tadā upalabbhamānatāya attapaccakkhatāya ca ‘‘passāmī’’ti vuttaṃ. Bāhitapāpato brahmassa ca ariyamaggassa aṇanato paṭivijjhanato ‘‘brāhmaṇa’’nti vuttaṃ. Kilesasantāpavūpasamanato dukkhasantāpavūpasamanato ca sabbaso nibbutattā ‘‘parinibbuta’’nti vuttaṃ. Taraṇapayogassa nibbattitattā upari taritabbābhāvato ca ‘‘tiṇṇa’’nti vuttaṃ. Ñāṇacakkhunā oloketabbato lujjanato palujjanato ca ‘‘loke’’ti vuttaṃ. Visayesu sañjanato jātabhāvato ‘‘visattika’’nti vuttaṃ. Ñāṇassa paccakkhabhāvato nigamanato ca ‘‘ida’’nti vuttaṃ. Bhāsitattā parisamattattā ca ‘‘avocā’’ti vuttaṃ. Paṭhamaṃ gahitattā paccāmasanato ca ‘‘sā devatā’’ti vuttaṃ. Paṭikkhepassa abhāvato atthassa anumoditabbato ‘‘samanuñño’’ti vuttaṃ. Vineyyānaṃ [Pg.54] sāsanato paramatthasampattito ca ‘‘satthā’’ti vuttaṃ. Cakkhupathātikkamena tirobhāvūpagamanato ‘‘antaradhāyī’’ti vuttanti ayaṃ anupadavicayato vicayahāro. 因一佛出世的间隔极其遥远，故说“长久”。因其前所未见，令人惊叹，故说“啊”。因其当下可得，能亲实证，故说“我见”。因已除遣罪恶，且能通达、洞察梵行与圣道，故说“婆罗门”。因烦恼热恼与痛苦热恼皆已止息，完全寂灭，故说“般涅槃”。因渡越之功用已成，其上再无所当渡，故说“已渡”。因其当以慧眼观察，且会崩坏、毁坏，故说“世间”。因于诸境中生起执着，已然生成，故说“执着”。因智慧现前，得出结论，故说“此”。因已说、已圆满，故说“说”。因最初领会，反复思量，故说“彼天神”。因无拒绝，且随喜其义，故说“认可”。因教导所应调伏者，且成就胜义，故说“导师”。因超越视线范围，隐没不见，故说“消失”。此为逐句抉择之纲要。 Appatiṭṭhānānāyūhanehi oghataraṇaṃ yujjati kilesābhisaṅkhāravijahanena pārasampattisamijjhanato. Sabbakilesa-taṇhādiṭṭhi-taṇhāyatana-sassatādivasena santiṭṭhato saṃsāre saṃsīdanaṃ hotīti yujjati kāraṇassa suppatiṭṭhitabhāvato. Abhisaṅkharaṇakicce kilesābhisaṅkhāre vijjamāne sabbadiṭṭhābhinivesa-atidhāvanābhinivesādīnaṃ vasena āyūhantassa saṃsāramahoghena nibbuyhanaṃ hotīti yujjati sammāpaṭipattiyā ativattanato. Brahmassa ariyamaggassa aṇanato paṭivijjhanato brāhmaṇabhāvo yujjjati bāhitapāpattā. Sammadeva santadhammasamadhigamato parinibbutabhāvo yujjati sabbaso savāsanapahīnakilesattā. Tathā ca visattikāya tiṇṇabhāvo yujjati yathā yāya lesopi na dissati, evaṃ aggamaggena tassā samucchinnattāti ayaṃ yuttihāro. 以不立足、不奋励，渡越暴流是合理的，因为舍弃了烦恼行，从而成就了彼岸。因安住于一切烦恼、爱、见、爱处、常见等，故于轮回中沉沦，此理成立，因其原因已善确立。当造作之事与烦恼行存在时，奋励者因一切见执、过度追求等，被轮回大暴流所席卷，此理成立，因为违越了正行。因能通达、洞察梵行与圣道，婆罗门性是合理的，因其已除遣罪恶。因如实证得寂静法，般涅槃性是合理的，因其一切烦恼连同习气皆已断尽。同样，从执着中渡脱是合理的，犹如（执着）已丝毫不存，乃因最上道已将其根绝。此为道理抉择之纲要。 Kilesavaṭṭavasena patiṭṭhānaṃ visesato kammavaṭṭassa padaṭṭhānaṃ. Abhisaṅkhāravasena āyūhanañca vipākavaṭṭassa padaṭṭhānaṃ. Appatiṭṭhānānāyūhanāni oghataraṇassa padaṭṭhānaṃ, oghataraṇaṃ anupādisesanibbānassa. Taṇhāvasena patiṭṭhānassa assādānupassitā padaṭṭhānaṃ. Tenāha bhagavā – ‘‘saṃyojaniyesu, bhikkhave, dhammesu assādānupassino taṇhā pavaḍḍhatī’’ti (saṃ. ni. 2.52, 56). 就烦恼轮转而言，“立足”是业轮转的近因。就“行”而言，“奋励”是异熟轮转的近因。“不立足”与“不奋励”是渡越暴流的近因，渡越暴流是无余依涅槃的近因。随观味著是依于贪爱而“立足”的近因。因此，世尊说：“诸比丘，于结法中随观味著者，贪爱增长。” Khandhāvijjā-phassa-saññā-vitakkāyonisomanasikāra-pāpamittaparatoghosā diṭṭhivasena patiṭṭhānassa padaṭṭhānaṃ. Yathāha – paṭisambhidāmagge (paṭi. ma. 1.124) ‘‘khandhāpi diṭṭhiṭṭhānaṃ, avijjāpi diṭṭhiṭṭhāna’’ntiādi. Taṇhādiṭṭhābhinandanaavasesakilesābhisaṅkhāravasena āyūhanassa padaṭṭhānaṃ. Iminā nayena yathārahaṃ taṇhādiṭṭhādivasena patiṭṭhānāyūhanānaṃ padaṭṭhānabhāvo vattabbo. Sesamettha pāḷito eva suniddhāriyaṃ. Ayaṃ padaṭṭhānahāro. 蕴、无明、触、想、寻、不如理作意、恶友、他音，是依于“见”而“立足”的近因。如《无碍解道》(Paṭisambhidāmagga)中所说：“蕴亦是见处，无明亦是见处”等。贪爱、乐于邪见、其余烦恼及诸行，是“奋励”的近因。循此理，当知贪爱、邪见等如何相应地成为“立足”与“奋励”的近因。其余内容于此可由圣典原文善为抉择。此为近因之纲要。 Appatiṭṭhaṃ anāyūhanti patiṭṭhānāyūhanapaṭikkhepena vissajjentena niyyānāvahā sammāpaṭipatti gahitā ekantato oghanittharaṇūpāyabhāvato. Taggahaṇena ca sabbepi sattatiṃsa bodhipakkhiyadhammā gahitā honti niyyānalakkhaṇena ekalakkhaṇattāti ayaṃ lakkhaṇahāro. （世尊）以“不立足、不奋励”作答，通过否定“立足”与“奋励”，已含摄了能引出离的正行，因其完全是出离暴流的方法。又因含摄此法，故一切三十七菩提分法亦皆被含摄，因其同以出离为相，具同一相故。此为相之纲要。 Nidānamassā [Pg.55] devatāya oghataraṇākārassa yāthāvato anavabodhoti vuttovāyamattho. Aññepi ye imaṃ desanaṃ nissāya oghataraṇūpāyaṃ paṭivijjhanti, tepi imissā desanāya nidānanti daṭṭhabbā. ‘‘Kathaṃ nu kho imaṃ desanaṃ nissāya sammadeva paṭivijjhantā catubbidhampi oghaṃ tarantā sakalasaṃsāramahoghato nitthareyyuṃ, pare ca tattha patiṭṭhapeyyu’’nti ayamettha bhagavato adhippāyo. Padanibbacanaṃ niruttaṃ, taṃ ‘‘eva’’ntiādinidānapadānaṃ ‘‘katha’’ntiādipāḷipadānañca aṭṭhakathāya tassā līnatthavaṇṇanāya ca vuttanayānusārena sukarattā ativitthārabhayena na vitthārayimha. 此经的因缘，是彼天神未能如实了悟渡越暴流的方式，此义已被宣说。其他任何依此教法而洞察渡越暴流之方便者，亦当视为此教法之因缘。“究竟如何依此教法，如实洞察，渡越四种暴流，从整个轮回大暴流中出离，并令他人亦安立于彼处呢？”此为世尊于此的意趣。词语的阐释属于语源学，如“如是”等因缘词，及“如何”等圣典词，其义已依义注及其隐义释义中所说之理，因易于理解，且恐过于繁冗，故吾等不在此详述。 Pada-padattha-desanā-nikkhepa-suttasandhi-vasena pañcavidhā sandhi. Tattha padassa padantarena sambandho padasandhi. Tathā padatthassa padatthantarena sambandho padatthasandhi, yo ‘‘kiriyākārakasambandho’’ti vutto. Nānānusandhikassa taṃtaṃanusandhīti sambandho, ekānusandhikassa pana pubbāparasambandho desanāsandhi, yā aṭṭhakathāyaṃ ‘‘pucchānusandhi ajjhāsayānusandhi yathānusandhī’’ti tidhā vibhattā. Ajjhāsayo cettha attajjhāsayo parajjhāsayoti dvidhā veditabbo. Nikkhepasandhi catunnaṃ suttanikkhepānaṃ vasena veditabbā. Yaṃ panettha vattabbaṃ, taṃ papañcasūdanīṭīkāyaṃ vuttanayena gahetabbaṃ. Suttasandhi idha paṭhamanikkhepavasena veditabbā. 依句、句义、教说、安立、经，连结有五种。其中，一句与另一句的关联是句连结。同样，一句义与另一句义的关联是句义连结，此即所谓的“作用与作者之关联”。对于具有多种脉络的教说，其各个脉络间的关联，以及对于单一脉络的教说，其前后文的关联，是为教说连结。此在义注中分为三：问答脉络、意乐脉络、如实脉络。此中意乐当知有二：自意乐与他意乐。安立连结当依四种经安立而知。于此当说之义，应依《破除戏论疏》(Papañcasūdanīṭīkā)中所说之理而领会。经连结于此当依第一安立法而知。 ‘‘Kasmā panettha oghataraṇasuttameva paṭhamaṃ nikkhitta’’nti nāyamanuyogo katthaci na pavattati? Apica ‘‘appatiṭṭhaṃ anāyūhaṃ oghamatari’’nti patiṭṭhānāyūhanapaṭikkhepavasena antadvayavivajjanamukhena vā majjhimāya paṭipadāya vibhāvanato sabbapaṭhamamidaṃ suttaṃ idha nikkhittaṃ. Antadvayaṃ anupagamma majjhimāya paṭipattiyā saṅkāsanaparañhi buddhānaṃ sāsananti. Yaṃ pana ekissā desanāya desanantarena saddhiṃ saṃsandanaṃ, ayampi desanāsandhi. Sā idha evaṃ veditabbā – “为何于此首先安立《渡暴流经》(Oghataraṇasutta)？”此一诘问岂非于任何一处皆不成立？（意即：皆可成立）。又，“不住立、不奋励而渡暴流”，此句通过否定“立足”与“奋励”，或以远离二边的方式开显中道，是故此经最先被安立于此。实因诸佛之教诫，旨在开示不趋二边而行于中道。若一教说与另一教说相互对照，此亦是教说连结。于此当如是了知： ‘‘Appatiṭṭhaṃ…pe… anāyūhaṃ oghamatari’’nti ayaṃ desanā – “不住立……乃至……不奋励而渡暴流”，此一教说： ‘‘Sabbadā sīlasampanno, paññavā susamāhito; Āraddhavīriyo pahitatto, oghaṃ tarati duttaraṃ. 恒常具足戒，有慧善等持；发起勤精进，渡难渡暴流。 ‘‘Virato kāmasaññāya, rūpasaṃyojanātigo; Nandīrāgaparikkhīṇo, so gambhīre na sīdati; (Saṃ. ni. 1.96); Saddhāya [Pg.56] tarati oghaṃ, appamādena aṇṇavaṃ. (saṃ. ni. 1.246; su. ni. 186); 远离于欲想，超越色结缚；喜贪已灭尽，彼不沉深渊。以信渡暴流，不放逸渡海。 ‘‘Pañca chinde pañca jahe, pañca cuttari bhāvaye; Pañcasaṅgātigo bhikkhu, oghatiṇṇoti vuccati. (saṃ. ni. 1.5; dha. pa. 370); 当断五，当舍五，更当修习五；比丘越五著，名为已渡流。 ‘‘Tasmā jantu sadā sato, kāmāni parivajjaye; Te pahāya tare oghaṃ, nāvaṃ sitvāva pāragū. (su. ni. 777; mahāni. 6; netti. 5); 是故，有情(jantu)应常具正念，远离诸欲(kāma)；舍弃彼等而渡瀑流，犹如掏尽船水而抵达彼岸。 ‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī; Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’nti. (saṃ. ni. 5.384, 409; mahāni. 191; cūḷani. pārāyanānugītigāthāniddesa 107; paṭhamavagga 121; netti. 170) – 见尽生者，为利他而悲悯(hitānukampī)者，了知此唯一之道(ekāyanaṃ maggaṃ)；昔人依此道而渡，今渡与当渡者，亦皆渡瀑流。 Evamādīhi desanāhi saṃsandatīti ayaṃ catubyūho hāro. 与如是等教说(desanā)相符顺(saṃsandati)，此即四重纲要(catubyūho hāro)。 Appatiṭṭhaṃ anāyūhanti ettha saṃkilesavasena patiṭṭhānaṃ āyūhanañca. Tena ayonisomanasikāro dīpito, santakilesavasena anāyūhanena yonisomanasikāro. Tattha ayonisomanasikaroto taṇhāvijjā pavaḍḍhati. Tesu taṇhāgahaṇena ca taṇhāmūlakā dhammā āvattanti. Avijjāgahaṇena avijjāmūlakaṃ sabbaṃ bhavacakkaṃ āvattati. Yonisomanasikāraggahaṇena ca yonisomanasikāramūlakā dhammā āvattanti catubbidhañca sampatticakkaṃ. Patiṭṭhānāyūhanapaṭikkhepena pana sammāpaṭipatti dīpitā, sā ca saṅkhepato sīlādisaṅgahā. Tattha sīlaggahaṇena ekādasa sīlānisaṃsā āvattanti, samādhiggahaṇena pañcaṅgiko sammāsamādhi pañcaññāṇiko sammāsamādhi samādhiparikkhārā ca āvattanti. Paññāgahaṇena paññā ca sammādiṭṭhīti sammādiṭṭhisudassanā sabbepi ariyamaggadhammā āvattantīti ayaṃ āvatto hāro. 所谓“不立不取”(Appatiṭṭhaṃ anāyūhanti)，于此，“立”(patiṭṭhāna)与“取”(āyūhana)皆由杂染(saṃkilesa)而有。由此，非如理作意(ayoniso manasikāra)得以开显；由烦恼止息而不造作，如理作意(yoniso manasikāra)得以开显。于此，若不如理作意，则贪(taṇhā)与无明(avijjā)增长。其中，由执取贪，诸贪根之法转起；由执取无明，一切无明为根之有轮(bhavacakka)转起。由执取如理作意，诸如理作意为根之法以及四种成就轮(sampatticakka)转起。再者，由否定“立”与“取”，正行(sammāpaṭipatti)得以开显，此正行总摄为戒等。于此，由执取戒，十一种戒之功德转起；由执取定，五支正定、五智正定及定资粮转起；由执取慧，慧与正见——即善见之正见，以及一切圣道之法皆转起。此即“转起”纲要。 Patiṭṭhānaṃ kilesādivasena sattavidhaṃ. Āyūhanaṃ abhisaṅkhārādivasena sattavidhaṃ. Tathā tappaṭipakkhato appatiṭṭhānaṃ anāyūhanañca. Ayamettha dhammavibhatti. Padaṭṭhānabhūmivibhattiyo pana heṭṭhā vuttanayānusārena veditabbā. Ayaṃ vibhattihāro. “立”(patiṭṭhāna)依烦恼(kilesa)等而有七种；“取”(āyūhana)依行(abhisaṅkhāra)等而有七种。同样，其对反则为“不立”与“不取”。此为法之分别。至于近因与境地之分别，当依前述之理了知。此即“分别”纲要。 Pubbabhāgappaṭipadaṃ sammadeva sampādetvā samathavipassanaṃ yuganaddhaṃ katvā bhāvanaṃ ussakkento kilesādīnaṃ dūrīkaraṇato tesaṃ vasena asaṃsīdanto [Pg.57] anibbuyhanto appatiṭṭhaṃ anāyūhaṃ oghaṃ tarati. Kilesādīnaṃ vasena pana saṃsīdanto nibbuyhanto saṃsāre patiṭṭhānato āyatiṃ punabbhavābhinibbattiyā āyūhanato oghaṃ na taratīti ayaṃ parivatto hāro. 圆满成就前分行道(pubbabhāgappaṭipadā)后，止(samatha)观(vipassanā)双运，策励修行，因远离烦恼等，故不因彼等之力而沉没、淹没，不立、不取，而渡瀑流。反之，若因烦恼等之力而沉没、淹没，于轮回中“立”，为未来再有之生起而“取”，则不能渡瀑流。此即“转变”纲要。 Appatiṭṭhaṃ asantiṭṭhanto asaṃsīdanto anibbisaṃ anavinibbisanti pariyāyavacanaṃ, anāyūhaṃ anibbuyhanto acetento apakappentoti pariyāyavacanaṃ, oghaṃ kilesasamuddanti pariyāyavacanaṃ, atari atikkami accavāyīti pariyāyavacanaṃ. Iminā nayena sesapadesupi pariyāyavacanaṃ veditabbanti ayaṃ vevacano hāro. “不立”(appatiṭṭhaṃ)与“不住”(asantiṭṭhanto)、“不沉”(asaṃsīdanto)、“不入”(anibbisaṃ)、“不深陷”(anavinibbisanti)为同义词。“不取”(anāyūhaṃ)与“不淹没”(anibbuyhanto)、“不思量”(acetento)、“不筹划”(apakappento)为同义词。“瀑流”(oghaṃ)与“烦恼海”(kilesasamudda)为同义词。“渡”(atari)与“超越”(atikkami)、“胜越”(accavāyī)为同义词。依此理，其余诸词之同义词亦当了知。此即“同义词”纲要。 Appatiṭṭhaṃ anāyūhanti ettha patiṭṭhaṃ āyūhanti kilesānaṃ kiccakaraṇapaññatti. Pariyuṭṭhānānaṃ vibhāvanapaññatti. Abhisaṅkhārānaṃ viruhanapaññatti. Taṇhāya assādapaññatti. Diṭṭhiyā parinipphandanapaññatti. Bhavadiṭṭhiyā bhavābhinivesapaññatti. Vibhavadiṭṭhiyā vipallāsapaññatti. Kāmasukhānuyogassa kāmesu anugijjhanapaññatti. Attakilamathānuyogassa attaparitāpanapaññatti. Appatiṭṭhaṃ anāyūhanti pana abhiññeyyadhammānaṃ abhiññāpaññatti. Pariññeyyadhammānaṃ pariññāpaññatti. Oghamatarinti pahātabbadhammānaṃ pahānapaññatti. Maggassa bhāvanāpaññatti. Nirodhassa sacchikiriyāpaññattīti ayaṃ paññattihāro. 于“不立不取”(Appatiṭṭhaṃ anāyūhanti)中，“立”(patiṭṭhaṃ)与“取”(āyūhanti)是烦恼(kilesa)作为之施设，是缠(pariyuṭṭhāna)显现之施设，是行(abhisaṅkhāra)增长之施设，是爱(taṇhā)味着之施设，是见(diṭṭhi)挣扎之施设，是有见(bhavadiṭṭhi)执取有之施设，是无有见(vibhavadiṭṭhi)颠倒之施设，是欲乐相应(kāmasukhānuyoga)者于诸欲贪求之施设，是自我折磨相应(attakilamathānuyoga)者自我烧灼之施设。而“不立不取”则是应胜知法(abhiññeyyadhamma)之胜知施设，是应遍知法(pariññeyyadhamma)之遍知施设。“渡瀑流”(oghaṃ atari)是应断法(pahātabbadhamma)之断除施设，是道之修习(bhāvanā)施设，是灭(nirodha)之作证(sacchikiriyā)施设。此即“施设”纲要。 Appatiṭṭhaṃ anāyūhanti ettha patiṭṭhānāyūhanaggahaṇena oghaggahaṇena ca samudayasaccaṃ gahitaṃ. Appatiṭṭhaṃ anāyūhaṃ atarinti pana padattayena maggasaccaṃ gahitaṃ, hetugahaṇena ca hetumato gahaṇaṃ siddhamevāti dukkhanirodhasaccāni atthato gahitānevāti ayaṃ saccehi otaraṇā. Tattha ye lokiyā pañcakkhandhā, yesaṃ vasena patiṭṭhānāyūhanasiddhi. Ye lokuttarā cattāro khandhā, yesaṃ vasena oghataraṇasiddhi. Ayaṃ khandhamukhena otaraṇā. Ye eva pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo, te cattāro khandhā dvāyatanāni dve dhātuyoti ayaṃ āyatanamukhena dhātumukhena ca otaraṇā. Tathā appatiṭṭhaṃ anāyūhanti ettha patiṭṭhānāyūhanaggahaṇena kilesābhisaṅkhārādīnaṃ gahaṇaṃ. Kilesābhisaṅkhārādayo oghā ca saṅkhārakkhandhā dhammāyatanaṃ dhammadhātu ca, appatiṭṭhānānāyūhanaggahaṇena oghataraṇavacanena ca saha vipassanāya maggo kathito. Evañca saṅkhārakkhandho dhammāyatanaṃ dhammadhātu ca [Pg.58] gahitāti evampi khandhamukhena āyatanamukhena dhātumukhena otaraṇā. Vipassanā ce aniccānupassanā, animittamukhena vimokkhamukhaṃ, dukkhānupassanā ce, appaṇihitavimokkhamukhaṃ, anattānupassanā ce, suññatavimokkhamukhanti evaṃ vimokkhamukhena otaraṇaṃ. Magge sekkhā sīlakkhandhādayo dhammāyatanadhammadhātū anāsavā ca evampi kho khandhādimukhena otaraṇāti ayaṃ otaraṇo hāro. 于“不立不取”中，由执取“立”与“取”及执取“瀑流”，即执取了集谛。由“不立、不取、已渡”此三词，即执取了道谛；又因执取因，则有因者之执取亦告成立，故苦谛与灭谛亦于义上被执取。此即由“谛”而契入。其中，世间五蕴，依之而有“立”与“取”之成就；出世间四蕴，依之而有渡瀑流之成就。此即由“蕴门”契入。彼五蕴即十二处、十八界；彼四蕴即二处、二界。此即由“处门”与“界门”契入。同样，于“不立不取”中，由执取“立”与“取”，即执取了烦恼、行等。烦恼、行等及诸瀑流，即是行蕴、法处、法界。由执取“不立”与“不取”及“渡瀑流”之语，宣说了与观(vipassanā)俱行之道。如是，行蕴、法处、法界亦被执取。此亦是由“蕴门”、“处门”、“界门”契入。若观为无常随观，则为无相解脱门；若为苦随观，则为无愿解脱门；若为无我随观，则为空解脱门。此即由“解脱门”契入。于道中，有学之戒蕴等为法处、法界，且是无漏。此亦是由蕴等门契入。此即“契入”纲要。 Appatiṭṭhanti ārambho. Anāyūhanti padasuddhi, no ārambhasuddhi, tathā oghanti. Atarinti pana padasuddhi ceva ārambhasuddhi cāti ayaṃ sodhano hāro. “不立”(Appatiṭṭhaṃ)是开端。“不取”(Anāyūhaṃ)是句之清净，非开端之清净；“瀑流”(oghaṃ)亦然。而“渡”(atari)，既是句之清净，亦是开端之清净。此即“清净”纲要。 Appatiṭṭhaṃ anāyūhanti sāmaññato adhiṭṭhānaṃ taṇhādiṭṭhiādivasena patiṭṭhānāyūhanānaṃ sādhāraṇato paṭikkhepacodanāti katvā oghamatarinti taṃ vikappetvā visesavacanaṃ. Oghataraṇañhi cattāro ariyamaggā. Tattha paṭhamadutiyamaggā avisesena diṭṭhoghataraṇaṃ, tatiyamaggo kāmoghataraṇaṃ, aggamaggo sesoghataraṇanti ayaṃ adhiṭṭhāno hāro. “不立不取”是一般性的确立，是就爱、见等而对“立”与“取”作普遍的否定与诘问；而说“渡瀑流”，则是对此加以区别的特殊之说。渡瀑流即是四圣道。其中，初道与第二道无差别地渡过见瀑流；第三道渡过欲瀑流；最高道渡过其余瀑流。此即“确立”纲要。 Kilesavasena patiṭṭhānassa ayonisomanasikāro hetu. Abhisaṅkhāravasena āyūhanassa kilesā hetū. Appatiṭṭhānānāyūhanānaṃ pana yathākkamaṃ yonisomanasikārapahānāni hetū. Saṃyojaniyesu dhammesu assādānupassanā taṇhāvasena yathārahaṃ tassa hetū. Tenāha bhagavā – ‘‘saṃyojaniyesu, bhikkhave, dhammesu assādānupassino taṇhā pavaḍḍhatī’’ti. Khandhāvijjāphassasaññāvitakkāyonisomanasikārapāpamittaparatoghosā diṭṭhivasena patiṭṭhānassa hetū. Tenāha – paṭisambhidāmagge ‘‘khandhāpi diṭṭhiṭṭhānaṃ, avijjāpi diṭṭhiṭṭhāna’’ntiādi. Taṇhābhinandanā avasesakilesābhisaṅkhāravasena āyūhanassa hetū. Iminā nayena yathārahaṃ taṇhādiṭṭhivasena patiṭṭhānāyūhanānaṃ hetuvibhāgo niddhāretabbo, tabbipariyāyena appatiṭṭhānānāyūhanānaṃ. Kilesuppādane hi sammadeva ādīnavadassanaṃ appatiṭṭhānassa hetū, abhisaṅkharaṇe ādīnavadassanaṃ anāyūhanassa hetū, vipassanāya ussukkāpanaṃ oghataraṇassa hetūti ayaṃ parikkhāro hāro. 烦恼安住，以不如理作意为因。造作积聚，以诸烦恼为因。至于不安住与不积聚，则依次以如理作意及断除为因。于诸结法随观其味，是贪爱相应之因。是故世尊说：“诸比丘，于诸结法随观其味者，贪爱增长。”蕴、无明、触、想、寻、不如理作意、恶友、他音，是见安住之因。是故《无碍解道》(Paṭisambhidāmagga)中说：“蕴亦是见处，无明亦是见处”等。贪爱与喜悦，以及其余烦恼的造作，是积聚之因。应以此理，分别确定以贪爱、见为安住和积聚之因，反之则为不安住与不积聚之因。于烦恼生起时，如实见患，是不安住之因；于造作时，见患，是不积聚之因；精勤修习观(vipassanā)，是渡越暴流之因。此为“纲要”(parikkhāro)之理趣。 Yathāvuttavibhāgehi [Pg.59] patiṭṭhānāyūhanehi catubbidhassapi oghassa parisuddhi. Appatiṭṭhānānāyūhanehi pana sotānaṃ saṃvaro sabbaso pidhānañcāti catubbidhassapi oghassa visesato pidhānaṃ appavattikaraṇaṃ. Ariyamaggassa bhāvanāya hi kilesavasena patiṭṭhānaṃ abhisaṅkhāravasena āyūhanaṃ upacchinnaṃ, tassa sabbepi oghā tiṇṇā sammatiṇṇā pahīnā hontīti ayaṃ samāropano hāro. 依前述分别，四种暴流由安住与积聚而成就。然而，通过不安住与不积聚，则能防护诸流，并完全关闭，特别是能关闭四种暴流，使其不复生起。通过修习圣道，烦恼安住与造作积聚皆被断绝，其所有暴流皆被度越、善度越、已断舍。此为“归纳”(samāropano)之理趣。 Appatiṭṭhaṃ anāyūhanti ettha patiṭṭhāgahaṇena taṇhāvijjā gahitā. Tāsaṃ hi vasena satto tattha tattha bhave patiṭṭhāti. Āyūhanaggahaṇena tappaccayā abhisaṅkhāradhammā gahitā. Tattha taṇhāya visesato rūpadhammā adhiṭṭhānaṃ, avijjāya arūpadhammā. Tesaṃ yathākkamaṃ samatho ca vipassanā ca paṭipakkhā, te ‘‘appatiṭṭhaṃ anāyūhaṃ oghamatari’’nti padehi pakāsitā honti, tesu samathassa cetovimutti phalaṃ, vipassanāya paññāvimutti. Tathā hi sā ‘‘rāgavirāgā avijjāvirāgā’’ti visesetvā vuccati. Tattha taṇhāvijjā abhisaṅkhāro ca samudayasaccaṃ, tesaṃ adhiṭṭhānabhūtā rūpārūpadhammā dukkhasaccaṃ, tesaṃ appavatti nirodhasaccaṃ, nirodhapajānanā paṭipadā oghataraṇapariyāyena vuttā maggasaccaṃ. Taṇhāgahaṇena cettha māyā-sāṭheyyamānātimāna-madappamāda-pāpicchatā-pāpamittatā-ahirikānottappādivasena akusalapakkho netabbo. Avijjāgahaṇena viparītamanasikāra-kodhūpanāha-makkhapaḷāsa-issāmacchariya-sārambha- dovacassatā-bhavadiṭṭhiādivasena akusalapakkho netabbo. Vuttavipariyāyena amāyāasāṭheyyādiaviparītamanasikārādivasena. Tathā samathapakkhiyānaṃ saddhindriyānaṃ vipassanāpakkhiyānaṃ aniccasaññādīnañca vasena vodānapakkho netabboti ayaṃ nandiyāvattassa nayassa bhūmi. 于“不安住、不积聚”此句中，以“安住”一词摄取了贪爱(taṇhā)与无明(avijjā)。众生正是因此二者而于种种有(bhava)中安住。以“积聚”一词摄取了缘于彼等的诸行法(abhisaṅkhāradhamma)。其中，贪爱特别以色法为所依，无明则以无色法为所依。止(samatha)与观(vipassanā)依次是其对治法，此二者由“不安住、不积聚，渡越暴流”等语而阐明。其中，止之果为心解脱，观之果为慧解脱。是故，慧解脱被特别称为“由离贪、离无明”而解脱。其中，贪爱、无明与行是集谛；作为其所依的色法与无色法是苦谛；其不复生起是灭谛；了知灭的道，以渡越暴流的譬喻而说，即是道谛。在此，由摄取贪爱，当引申至虚伪(māyā)、欺诈(sāṭheyya)、慢(māna)、过慢(atimāna)、放逸(pamāda)、恶欲(pāpicchatā)、恶友(pāpamittatā)、无惭(ahirika)、无愧(anottappa)等不善品。由摄取无明，当引申至颠倒作意(viparītamanasikāra)、嗔(kodha)、恨(upanāha)、覆(makkha)、恼(paḷāsa)、嫉(issā)、悭(macchariya)、争(sārambha)、恶言(dovacassatā)、有见(bhavadiṭṭhi)等不善品。反之，由不虚伪、不欺诈及不颠倒作意等，当引申至善品。同样，由属于止品的信根(saddhindriya)等，及属于观品的无常想(aniccasaññā)等，当引申至清净品。此为南迪亚(Nandiya)回旋法之基础。 Tathā vuttanayena gahitesu taṇhāvijjātappakkhiyadhammesu taṇhā lobho, avijjā moho, avijjāya sampayutto lohite sati pubbo viya taṇhāya sati sijjhamāno āghāto doso iti tīhi akusalamūlehi gahitehi, tappaṭipakkhato ‘‘appatiṭṭha’’ntiādivacanehi ca tīṇi akusalamūlāni tīṇi kusalamūlāni ca siddhāni eva honti. Idhāpi lobho sabbāni sāsavakusalamūlāni āyūhanadhammā ca samudayasaccaṃ, tannibbattā tesaṃ adhiṭṭhānagocarabhūtā ca upādānakkhandhā dukkhasaccantiādinā saccayojanā yojetabbā. Phalaṃ panettha vimokkhattayavasena [Pg.60] niddhāretabbaṃ, tīhi akusalamūlehi tividhaduccarita-saṃkilesamalavisamaakusalasaññā-vitakkādivasena akusalapakkho netabbo, tathā tīhi kusalamūlehi tividhasucarita-samakusalasaññā-vitakka-samādhi-vimokkhamukhādivasena vodānapakkho netabboti ayaṃ tipukkhalassa nayassa bhūmi. 如是，在依前述方法所摄取的贪爱、无明及其相关法中，贪爱即是贪(lobha)，无明即是痴(moha)；与无明相应、于贪爱存在时成就的嗔恚(āghāto)，即是嗔(doso)，犹如血中有脓。如是，由所摄取的三不善根，及其对治法——即“不安住”等语，三不善根与三善根(kusalamūla)皆得以确立。于此，贪、所有有漏善根及积聚法(āyūhanadhamma)是集谛；由彼等所生、并作为其所依与所缘的诸取蕴(upādānakkhandha)是苦谛，应如是连结诸圣谛。其果则应依三解脱(vimokkha)而确定。由三不善根，当引申至三恶行(duccarita)、杂染(saṃkilesa)、垢(mala)、不正(visama)、不善想(akusalasaññā)、不善寻(akusalavitakka)等不善品；同样，由三善根，当引申至三善行(sucarita)、正善想(samakusalasaññā)、善寻(kusalavitakka)、定(samādhi)、解脱门(vimokkhamukha)等清净品。此为三补特伽罗(Tipukkhala)法门之基础。 Tathā vuttanayena gahitesu taṇhāvijjātappakkhiyadhammesu visesato taṇhādiṭṭhīnaṃ vasena asubhe ‘‘subha’’nti, dukkhe ‘‘sukha’’nti ca vipallāsā, avijjādiṭṭhīnaṃ vasena ‘‘anicce nicca’’nti anattani ‘‘attā’’ti vipallāsā veditabbā. Tesaṃ paṭipakkhato ‘‘appatiṭṭha’’ntiādivacanehi ca laddhehi sativīriyasamādhipaññindriyehi cattāri satipaṭṭhānāni siddhāneva honti. 如是，在依前述方法所摄取的贪爱、无明及其相关法中，当知：特别由贪爱与见(diṭṭhi)故，有于不净作“净”想、于苦作“乐”想之颠倒(vipallāsa)；由无明与见故，有于无常作“常”想、于无我作“我”想之颠倒。作为其对治，通过“不安住”等语，以及由此而得的念(sati)、精进(vīriya)、定(samādhi)、慧(paññā)四根(indriya)，四念处(satipaṭṭhāna)即得以成就。 Tattha catūhi indriyehi cattāro puggalā niddisitabbā. Kathaṃ? Duvidho hi taṇhācarito mudindriyo tikkhindriyoti, tathā diṭṭhicarito. Tesu paṭhamo asubhe ‘‘subha’’nti vipariyesaggāhī satibalena yathābhūtaṃ kāyasabhāvaṃ sallakkhento bhāvanābalena taṃ vipallāsaṃ samugghātetvā sammattaniyāmaṃ okkamati. Dutiyo asukhe ‘‘sukha’’nti vipariyesaggāhī ‘‘uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā vuttena vīriyasaṃvarabhūtena vīriyabalena paṭipakkhaṃ vinodento bhāvanābalena taṃ vipallāsaṃ viddhaṃsetvā sammattaniyāmaṃ okkamati. Tatiyo anicce ‘‘nicca’’nti ayāthāvaggāhī samathabalena samāhitacitto saṅkhārānaṃ taṅkhaṇikabhāvaṃ sallakkhento bhāvanābalena taṃ vipallāsaṃ samugghātetvā sammattaniyāmaṃ okkamati. Catuttho santati-samūha-kiccārammaṇa-ghanavañcitatāya phassādidhammapuñjamatte anattani ‘‘attā’’ti micchābhinivesī catukoṭikasuññatāmanasikārena taṃ micchābhinivesaṃ viddhaṃsetvā sāmaññaphalaṃ sacchikaroti. Subhasaññāsukhasaññādīhi catūhi vā vipallāsehi samudayasaccaṃ, tesamadhiṭṭhānārammaṇabhūtā pañcupādānakkhandhā dukkhasaccantiādinā saccayojanā veditabbā. Phalaṃ panettha cattāri sāmaññaphalāni, catūhi cettha vipallāsehi caturāsavoghayoga-kāyagantha-agati-taṇhuppādupādāna-sattaviññāṇaṭṭhiti-apariññādivasena akusalapakkho netabbo, tathā catūhi satipaṭṭhānehi catubbidhajhāna-vihārādhiṭṭhāna-sukhabhāgiyadhamma-appamaññāsammappadhāniddhipādādivasena vodānapakkho netabboti ayaṃ sīhavikkīḷitassa nayassa bhūmi. 此处应以四根说明四种人(puggala)。如何说明呢？贪行者有两种：钝根者与利根者，同样，见行者也是如此。其中第一种人，将不净视为“净”，由于颠倒执取，凭借念力如实省察身体的自性，凭借修习力拔除该颠倒，从而趣入正性决定。第二种人，将苦视为“乐”，由于颠倒执取，如经中所说“不容忍已生之欲寻”，以精进律仪为基础的精进力来遣除其对治法，凭借修习力摧毁那种颠倒，从而趣入正性决定。第三种人，将无常视为“常”，由于不如实执取，以止力令心入定，省察诸行的刹那性，凭借修习力拔除该颠倒，从而趣入正性决定。第四种人，由于被相续、集合、作用与所缘的坚固性所蒙蔽，在仅是触等法聚的无我中执取“我”而产生邪执，通过四句空性作意来摧毁那种邪执，从而证悟沙门果。以净想、乐想等四种颠倒为集谛，以它们所依止的五取蕴为苦谛等，应知四圣谛的关联。此处之果是四沙门果，并且通过这四种颠倒，应理解四漏、四暴流、四轭、四身系、四非道、爱生、取、七识住、不遍知等不善方面；同样，通过四念处、四种禅定、四住、四决择分、四无量心、四正勤、四神足等，应知清净方面。此为狮子游戏(sīhavikkīḷita)法门之基础。 Imesaṃ [Pg.61] pana tiṇṇaṃ atthanayānaṃ siddhiyā vohāranayadvayaṃ siddhameva hoti. Tathā hi atthanayānaṃ disābhūtadhammālocanaṃ disālocanaṃ, tesaṃ samānayanaṃ aṅkusoti pañcapi nayā idha niyuttāti veditabbā. Idañca suttaṃ soḷasavidhe suttantapaṭṭhāne nibbedhasekkhabhāgiyaṃ byatirekamukhena patiṭṭhānāyūhanāni gahitānīti saṃkilesanibbedhasekkhabhāgiyaṃ cāti daṭṭhabbaṃ. Aṭṭhavīsatividhe pana suttantapaṭṭhāne lokiyalokuttaraṃ sattādhiṭṭhānaṃ ñāṇañeyyaṃ dassanabhāvanaṃ sakavacanaṃ vissajjanīyaṃ kusalaṃ anuññātanti veditabbaṃ. 然而，依此三种义趣的成就，两种言说趣自然也就成立了。例如，义趣是省察作为方向的法，即省察方向，将其汇集则如钩，应知此处运用了五种趣。此经在十六种经的分类中，属于有学决择分，以遮诠的方式把握了安住与策励，因此应被视为属于杂染分与有学决择分。在二十八种经的分类中，应知有世间与出世间、七种所依处、智与所知、见与修、自说、解答、善与许可等。 Oghataraṇasuttavaṇṇanā niṭṭhitā. 《渡暴流经》释义终。 2. Nimokkhasuttavaṇṇanā 2. 解脱经释义 2. Paṭhamamāgatanti saṃvaṇṇanāvasena paṭhamasuttādīsu paṭhamaṃ āgatapadaṃ. Uttānatthanti pākaṭatthaṃ. Apubbaṃyeva hi duviññeyyatthañca padaṃ saṃvaṇṇetabbaṃ. Noti pucchāyaṃ nu-saddena samānattho nipātoti āha ‘‘jānāsi noti jānāsi nū’’ti. Vaṭṭato nimuccanti tena sattāti nimokkho, maggo. So ca pamuccanti tenāti pamokkho, pamuccanante pana adhigantabbattāphalaṃ ‘‘pamokkho’’ti vuttaṃ, yathā arahattaṃ ‘‘rāgakkhayo dosakkhayo mohakkhayo’’ti vuttaṃ. Teti sattā. Viviccatīti visuṃ asammisso hoti, vigacchatīti attho. Viviccati dukkhaṃ etasmāti viveko. Dutiyavikappe pana sakalavaṭṭadukkhato sattā nimuccanti ettha pamuccanti viviccanti cāti nimokkho pamokkho viveko, nibbānanti attho veditabbo. Etthāti ca nimittatthe bhummavacanaṃ daṭṭhabbaṃ. Avadhāraṇattho kho-kāro ‘‘assosi kho’’tiādīsu viya. 2. “初来”(Paṭhamamāgataṃ)是指在解释上，最初出现在初经等中的词语。“显了义”(Uttānatthaṃ)即是明显的意义。确实，只应对前所未有且义理难解的词语加以解释。“no”是疑问词，与“nu”字意义相同，故说“‘jānāsi no’即是‘jānāsi nū’（你知道吗？）”。众生由此从轮回(vaṭṭa)中解脱(nimuccanti)，故称“解脱”(nimokkho)，即是道。众生由此而得解脱(pamuccanti)，故称“出离”(pamokkho)；又因在解脱之末所应证得，故果位亦被称为“出离”，犹如阿罗汉果被称为“贪尽、瞋尽、痴尽”一样。“彼等”(te)是指众生。“远离”(viviccati)即是分离、不混杂，意为离开。由此远离痛苦，故称“远离”(viveka)。在第二种解释中，众生从一切轮回之苦中解脱，于此解脱、出离、远离，故应知解脱(nimokkho)、出离(pamokkho)、远离(viveko)之义即是涅槃(nibbāna)。应知“于此”(ettha)是表示目的的方位格。“kho”字具有决定义，犹如“assosi kho (确实听闻)”等例。 Nandīmūlako bhavo nandībhavo purimapade uttarapadalopena ‘‘sākabhakkho patthavo sākapatthavo’’ti yathā. Paṭhamaṃ kammavaṭṭapadhānaṃ atthaṃ vatvā puna kilesakammānaṃ vasena ubhayappadhānaṃ atthaṃ vadanto ‘‘nandiyā cā’’tiādimāha. Purimanayeti nandīmūlako kammabhavo nandībhavoti etasmiṃ pakkhe. Nandībhavenāti nandībhavapadena. Tividhakammābhisaṅkhāravasenāti puññābhisaṅkhārādivasena kāyasaṅkhārādivasena ca tippakārassa kammābhisaṅkhārassa [Pg.62] vasena. Saṅkhārakkhandho gahito cetanāpadhānattā saṅkhārakkhandhassa. Saññāviññāṇehīti ‘‘saññāviññāṇasaṅkhayā’’ti evaṃ vuttasaññāviññāṇapadehi. Taṃsampayuttā cāti tena yathāvuttasaṅkhārakkhandhena samaṃ yuttā eva. Dve khandhāti saññāviññāṇakkhandhā. “以喜为根之有为喜有”(nandībhavo)，这是前一词省略了后一词的用法，犹如“sākabhakkho patthavo”成为“sākapatthavo”一样。首先说明以业轮为主的意义，然后又以烦恼和业两者为主来说明“以及喜”(nandiyā ca)等。在前一种理趣中，是指“以喜为根之业有即是喜有”这一方面。“以喜有”(Nandībhavena)即是以“喜有”一词。“依三种业行”是指依福行、非福行、不动行，或依身行、语行、心行这三类业行。因思(cetanā)为行蕴之主导，故摄取了行蕴。“以想与识”(Saññāviññāṇehi)是指“想、识之数”(saññāviññāṇasaṅkhayā)等所说的想与识二词。“与彼相应”是指与如前所述的行蕴相应。“二蕴”即想蕴和识蕴。 Nanu ettha vedanākkhandho na gahitoti? No na gahitoti dassento ‘‘tehi panā’’tiādimāha. Tīhi khandhehīti saññāsaṅkhāraviññāṇakkhandhehi. Gahitāva avinābhāvato. Na hi vedanārahito koci cittuppādo atthi. Anupādiṇṇakānanti kusalākusalānaṃ. Na hettha kiriyākhandhānaṃ appavatti adhippetā. Appavattivasenāti anuppattidhammatāpattivasena. Nibbattanavasena kammakilesehi upādīyatīti upādi, pañcakkhandhā. Upādino seso upādiseso, saha upādisesenāti saupādisesaṃ. Nibbānaṃ kathitaṃ sakalakammakilesavūpasamatthassa jotitattā. Heṭṭhā dvīhi padehi anupādiṇṇakakkhandhā gahitāti ‘‘vedanāna’’nti ettha upādiṇṇakaggahaṇaṃ yuttanti āha ‘‘upādiṇṇakavedanāna’’nti. Nirodhenāti tappaṭibaddhachandarāganirodhavasena nirujjhanena. Upasamenāti accantūpasamena appavattanena. Evañca katvā ca-saddaggahaṇaṃ samatthitaṃ hoti. Tesanti tassā vedanāya taṃsampayuttānañca tiṇṇaṃ khandhānaṃ. Vatthārammaṇavasenāti vatthubhūtānaṃ channaṃ ārammaṇabhūtānañca sabbesampi upādiṇṇakarūpadhammānaṃ vasena. “难道此处未包含受蕴吗？”为了显示并非未包含，（论师）说“然彼等”等。“以三蕴”是指以想蕴、行蕴和识蕴。实际上（受蕴）已被包含，因其不可分离。确实，没有任何心识的生起是离受的。“非所取者”是指善与不善法。此处并非意指作用蕴的不转起。“依不转起”是指依于达到不生起的法性。“依生起而被业与烦恼所执取”，故为“所取”(upādi)，即五蕴。所取之剩余为“有余依”(upādiseso)，与有余依俱在为“有余依”(saupādisesaṃ)。说为涅槃，是因为阐明了平息一切业与烦恼的意义。因前二词已摄非所取蕴，故于“受”一词处，应取为“所取受”方为妥当，故说“所取受”。“以灭”是指因与彼相连的欲贪之灭而息灭。“以寂静”是指以究竟寂静、不转起。如是，“且”(ca)字之义亦得以成立。“彼等”是指彼受及与其相应的三个蕴。“依所依与所缘”是指依作为所依的六处以及作为所缘的一切所取色法。 Kasmā pana heṭṭhā cattāro arūpakkhandhāyeva vuttā, rūpakkhandho na gahitoti? Visesabhāvato. Saupādisesanibbānappattiyañhi upādiṇṇakarūpadhammānaṃ viya anupādiṇṇakarūpadhammānaṃ appavattiyeva natthi. Dutiyanayeti nandiyā ca bhavassa cāti etamhi pakkhe. Nandiggahaṇena saṅkhārakkhandho gahito taṃsahacaraṇato. Upapattibhavasaṅkhāto rūpakkhandhoti upādiṇṇakarūpadhammameva vadati. Taggahaṇeneva ca tannimittakāni utuāhārajāni, viññāṇaggahaṇena cittajānīti catusantatirūpassapettha gahitatā veditabbā. Saññādīhīti saññāviññāṇavedanāgahaṇehi tayo khandhā gahitā, tañca kho upādiṇṇā anupādiṇṇāti vibhāgaṃ akatvā avisesato. Avisesena hi pañcannaṃ khandhānaṃ appavatti nibbānaṃ. Tenāha ‘‘evaṃ…pe… nibbānaṃ kathitaṃ hotī’’ti. ‘‘Nibbāna’’nti hi idha amatamahānibbānaṃ adhippetaṃ. Imameva ca nayanti idaṃ yathāvuttaṃ dutiyameva. Cattāro [Pg.63] mahānikāye dhāretīti catunikāyiko. Bhaṇḍikanāmako thero bhaṇḍikatthero. Itīti vuttappakāraparāmasanaṃ. Nibbānavasenevāti paṭhamanaye saupādisesanibbānassa anupādisesanibbānassa ca, dutiye pana ‘‘amatamahānibbānassā’’ti sabbathāpi nibbānasseva vasena bhagavā desanaṃ niṭṭhapesi samāpesīti. “然则为何先前仅说四无色蕴，而未包含色蕴呢？”（答：）“因其特殊性。”证得有余依涅槃时，非所取色法不像所取色法那样会停止生起。在第二种理趣中，即“喜与有”这一方面。“以喜”一词，因其相俱行而摄取了行蕴。“名为‘生有’的色蕴”仅指所取色法。应知，以彼（业生色）为摄取，即摄取了由时节、食素所生色；以识为摄取，即摄取了心生色，如是已摄取四种相续之色。“以想等”即以想、识、受摄取了三蕴，且不作所取、非所取之分别，乃是无差别而言。确实，五蕴的无差别不转起即是涅槃。故说：“如是……说为涅槃”。此处的“涅槃”意指不死大涅槃。“此理趣”即是如前所述的第二种理趣。能受持四部《尼迦耶》(Nikāya)者为“四部师”(catunikāyiko)。名为槃提迦(Bhaṇḍika)的长老为槃提迦长老。“如是”(iti)是指前述的方式。“仅依涅槃”是指：在第一种理趣中，依有余依涅槃与无余依涅槃；在第二种理趣中，则依“不死大涅槃”，世尊(bhagavā)总是依于涅槃而结束并圆满其说法。 Nimokkhasuttavaṇṇanā niṭṭhitā. 《解脱经》释义终。 3. Upanīyasuttavaṇṇanā 3. 趋近经释义 3. Anekatthattā dhātusaddānaṃ upasaggavasena atthavisesavācako hotīti āha ‘‘upanīyatīti parikkhīyati nirujjhatī’’ti. Vinassatīti attho. Upanīyatīti vā saraseneva jīvitassa maraṇūpagamanaṃ vuttanti āha – ‘‘upagacchati vā, anupubbena maraṇaṃ upetīti attho’’ti. Kāmañcettha ‘‘upanīyatī’’ti padaṃ apākaṭakammavisesaṃ vuttaṃ. Yathā pana ‘‘sabbaṃ ārogyaṃ byādhipariyosānaṃ, sabbaṃ yobbanaṃ jarāpariyosānaṃ, sabbaṃ jīvitaṃ maraṇapariyosāna’’nti, ‘‘upanīyati jīvita’’nti vuttattā ‘‘maraṇaṃ upetī’’ti vuttaṃ. Kammakattuvasena hetaṃ vuttaṃ. 3. 因词根(dhātu)有多重含义，故依前缀(upasagga)而有特定意义，所以说“‘趋近’(upanīyati)即是‘衰减’(parikkhīyati)、‘坏灭’(nirujjhati)”。意即“毁坏”(vinassati)。或者说“趋近”，是说生命趋向于死亡，故说“或者‘趋近’(upagacchati)，意即‘次第趋向死亡’”。虽然此处“趋近”一词，其宾语并不明确。但正如所说“一切健康以疾病为终，一切青春以衰老为终，一切生命以死亡为终”，因说了“生命趋近”，故说是“趋向死亡”。这是就宾语的意义而说。 Idāni kammasādhanavasena atthaṃ dassetuṃ ‘‘yathā vā’’tiādi vuttaṃ. Gopālena gogaṇo nīyati yathicchitaṃ ṭhānaṃ. Jīvanti tena sattā, sahajātadhammā vāti jīvitaṃ, tadeva tesaṃ anupālane ādhipaccasabbhāvato indriyanti āha ‘‘jīvitanti jīvitindriya’’nti parittanti ittaraṃ. Tenāha ‘‘thoka’’nti. Pabandhānupacchedassa paccayabhāvo idha jīvitassa maraṇakiccanti adhippetanti āha ‘‘sarasaparittatāya cā’’tiādi. Āyūti ca paramāyu idhādhippetaṃ, tañca ajjakālavasena veditabbaṃ. 现在，为说明其作用成就之义，而说“犹如”等。犹如牧牛人将牛群随意地引至所欲之处。众生依此而活，或与生俱来的法即是生命(jīvita)，其于守护众生方面具有主导作用，故称为根(indriya)，因此说“生命即是命根(jīvitindriya)”。“微小”(paritta)即短暂。因此说“少量”(thoka)。此处生命是指延续不中断的条件，而其作用即是趋向死亡，此即其意，所以说“因其如露珠般短暂”等等。此处的寿命(āyu)意指最长寿命，且应依当今时代来理解。 Imasmiñhi buddhuppāde ayaṃ kathāti jīvitassa atiittarabhāvadīpanaparā ayaṃ desanā. Jīvitindriyavasena jīvitakkhayaṃ niyamento ‘‘ekacittappavattimattoyevā’’ti āha, ekassa cittuppādassa pavattikkhaṇamatto evāti attho. Idāni tamatthaṃ upamāya vibhāvetuṃ ‘‘yathā nāmā’’tiādi vuttaṃ. Tattha pavattamānanti nemirathīsā vattantī ekeneva nemippadesena [Pg.64] pavattati ekasmiṃ khaṇeti adhippāyo. ‘‘Ekeneva tiṭṭhatī’’ti etthāpi eseva nayo. Ekacittakkhaṇikanti ekacittakkhaṇamattavantaṃ. Tasmiṃ citteti tasmiṃ yasmiṃ kismiñci ekasmiṃ citte. Niruddhamatteti niruddhabhāvappattamatte. Niruddhoti vuccatīti matoti vuccati taṃsamaṅgī satto paramatthato. Avisesaviduno pana aviññāyamānantarena anusandhānassa niruddhanaṃ nirodhaṃ sallakkhenti. Yathāvuttamatthaṃ suttena vibhāvetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Tena tīsupi kālesu sattānaṃ paramatthato jīvanaṃ maraṇaṃ cittakkhaṇavasenevāti dasseti. 在此佛陀出世时，此教说旨在阐明生命之极其短暂。依命根(jīvitindriya)而论，其将生命之坏灭定义为“仅一心识生起而已”，意即仅一个心生起(cittuppāda)的生起刹那。为以譬喻阐明此义，而说“譬如”等。其中“运转时”，意指车轮转动时，于一刹那，仅以轮缘(nemi)之一点而转。“仅以一点停留”于此亦同此理。“一心识刹那”(ekacittakkhaṇika)即仅具一心识刹那之量。“于彼心识”即于任何一个心识中。“刚灭尽”即刚达到灭尽的状态。所谓“已灭”即是所谓“已死”，从胜义(paramattha)上说，具足此（灭）的众生即是已死。然而，不了知差别者，则将那不被了知的、无间相续的灭尽，视为寂灭。为以经文阐明上述之义，而说“如所说”等。由此显示，于三时中，众生在胜义上的生与死，皆依心识刹那而已。 Jīvitanti jīvitindriyaṃ. Attabhāvoti jīvitavedanāviññāṇāni ṭhapetvā avasiṭṭhadhammā adhippetā. Sukhadukkhāti sukhadukkhā vedanā, upekkhāpi idha sukhadukkhāsveva antogadhā iṭṭhāniṭṭhabhāvato. Kevalāti attanā, niccabhāvena vā avomissā. Ekacittasamāyuttāti ekakena cittena sahitā. Lahuso vattate khaṇoti vuttanayena ekacittakkhaṇikatāya lahuko atiittaro jīvitādīnaṃ khaṇo vattati. 生命(jīvita)即命根(jīvitindriya)。自体(attabhāva)意指除去生命、受(vedanā)、识(viññāṇa)之后的其余诸法。苦乐(sukhadukkha)指苦受与乐受，此中舍受(upekkhā)亦因其悦意与不悦意之性而包含于苦乐之内。纯粹(kevala)指其自身，或指其不与恒常性相混杂。与一心相应(ekacittasamāyutta)指与一个心识相应。如前所述“刹那迅速流逝”，因其为一心识刹那之故，生命等的刹那流逝得极为迅速且短暂。 Ye niruddhā marantassāti cavantassa sattassa cutito uddhaṃ niruddhāti vattabbā ye khandhā. Tiṭṭhamānassa vā idhāti ye vā idha pavattiyaṃ tiṭṭhamānassa dharantassa bhaṅgappattiyā niruddhā khandhā, sabbepi sadisā te sabbepi ekasadisā gatā atthaṅgatā appaṭisandhiyā puna āgantvā paṭisandhānābhāvena vigatā. Yathā hi cutikhandhā na nibbattanti, evaṃ tato pubbepi khandhā. Tasmā ekacittakkhaṇikaṃ sattānaṃ jīvitanti adhippāyo. “于临死者已灭”者，是指于正在命终的众生，其死后被称为已灭的诸蕴。或“于存续者”，是指于此生中存续、住立者，其达到坏灭时已灭的诸蕴。彼等一切皆是相似的，一切皆是同类的，皆已逝去、消失，因不再有结生(paṭisandhi)而不再回来，因无相续而消逝。诚如死亡时的诸蕴不再生起，此前的诸蕴亦复如是。是故，其意为：众生之生命仅为一心识刹那。 Anibbattena na jātoti anuppannena cittena jāto na hoti ‘‘anāgate cittakkhaṇe na jīvittha na jīvati jīvissatī’’ti vattabbato. Paccuppannena vattamānena cittena jīvati jīvamāno nāma hoti, na jīvittha na jīvissati. Cittabhaṅgā mato lokoti cuticittassa viya sabbassapi tassa tassa cittassa bhaṅgappattiyā ayaṃ loko paramatthato mato nāma hoti ‘‘atīte cittakkhaṇe jīvittha na jīvati na jīvissatī’’ti vattabbato, niruddhassa appaṭisandhikattā. Evaṃ santepi paññatti paramatthiyā, yāyaṃ taṃ taṃ pavattaṃ cittaṃ upādāya ‘‘tisso jīvati, phusso jīvatī’’ti vacanappavattiyā [Pg.65] visayabhūtā santānapaññatti, sā ettha paramatthiyā paramatthabhūtā. Tathā hi vuttaṃ ‘‘nāmagottaṃ na jīratī’’ti (saṃ. ni. 1.76). “不以未生而生”者，谓不以未生起之心而生，因可说：“于未来心识刹那，不曾活、不现活、亦不当活。”以现在转起之心而活，方名为“活着”，非曾活，亦非当活。“心坏则世间死”者，犹如死亡心(cuticitta)，每一心识达到坏灭时，此世间从胜义(paramattha)上说即名为死，因可说：“于过去心识刹那，曾活过，不现活，亦不当活”，以其已灭而无结生故。即便如此，仍有胜义之施设(paññatti)。即依于彼彼生起之心，而有“帝沙（Tissa）活着”、“富沙(Phussa)活着”等言说，其所缘即是相续施设(santānapaññatti)。于此，此施设乃是胜义的，是究竟真实。诚如所说：“名姓不衰老”(saṃ. ni. 1.76)。 Na santi tāṇāti jaraṃ upagatassa tato taṃnimittaṃ yaṃ vā pāpakārino pāpakammānaṃ upaṭṭhānavasena puññakārino piyavippayogavasena cittadukkhaṃ ubhayesampi bandhanacchedanādivasena vitujjamānaṃ anappakaṃ sarīradukkhaṃ sammohappatti ca hoti, tato tāyantā na santi. Tenāha – ‘‘tāṇaṃ leṇaṃ saraṇaṃ bhavituṃ samatthā nāma keci natthī’’ti. Bhāyati etasmāti bhayaṃ, bhayanimittanti āha ‘‘bhayavatthū’’ti. Taggahaṇena ca cittutrāsalakkhaṇaṃ bhayaṃ gahitameva, sati nimitte nemittaṃ santamevāti. Pubbacetananti ekāvajjanavīthiyaṃ nānāvajjanavīthiyaṃ sampavattaṃ upacārajjhānacetanaṃ. Aparacetananti vasībhāvāpādanavasena parato samāpajjanavasena ca pavattaṃ samāpatticetanaṃ. Muñcacetananti vikkhambhanavasena pavattaṃ paṭhamappanācetanaṃ. Kusalajjhānassa vipākajjhāneva labbhamānaṃ sukhaṃ jhānasukhaṃ. Iṭṭhapariyāyo cettha sukha-saddo. Jhāne apekkhā jhānanikanti. Jhānassa assādavasena pavatto lobho jhānassādo. Yena te te brahmāno jhānato vuṭṭhāya ‘‘aho sukhaṃ aho sukha’’nti vācaṃ nicchāresunti. Yathā devā sukhabahulā tihetupaṭisandhikāvāti paṭipajjantā jhānaṃ adhigantuṃ bhabbā, na itareti ‘‘kāmāvacaradevesū’’ti vuttaṃ. Kāmāvacarā ca uparidevā ca kāmāvacaradevāti ekadesasarūpekaseso daṭṭhabbo. Tena manussānampi ekaccānaṃ sabbesampi vā saṅgaho siddho hoti patthanāparikappanāya visayabhāvato. Tenāha ‘‘aho vatime ca…pe… tiṭṭheyyu’’nti. Thullāni phusitāni vipphurāni etthāti thullaphusitako, kālo, deso vā. Tasmiṃ thullaphusitake. “无有救护”者，谓衰老已至，由此而生诸相；或作恶者因恶业现前，行善者因与爱别离，二者皆有心苦；又因被捆绑、斩断等而遭受无量身苦，并陷入痴迷，故无有能救护者。因此说：“实无有能为救护、庇护、归依者。”“从彼而畏”，故为怖畏(bhaya)。怖畏之因，故说为“怖畏事”(bhayavatthu)。以此之把握，心惊怖相之怖畏即被把握；因存在，果亦必存在。“前思”(pubbacetana)指于单专注心路或多专注心路中转起的近行定思。“后思”(aparacetana)指为得自在及之后入定而转起的等至思。“舍思”(muñcacetana)指以镇伏方式转起的初安止思。于善禅之果报禅中所得之乐，即禅乐(jhānasukha)。此中“乐”(sukha)一词为悦意之同义词。于禅有欲求，即禅定欲(jhānanikanti)。因尝禅味而转起之贪，即禅味贪(jhānassāda)。诸梵天因此从禅定中出定后，会发出“啊，乐哉！啊，乐哉！”之声。犹如多乐之三因结生(tihetupaṭisandhika)天人，修行而能证得禅定，余者则不能，故说“于欲界天中”。应知“欲界天”(kāmāvacaradeva)是“欲界天”与“上界天”之单举同类略(ekadesasarūpekasesa)的用法。因此，亦可成就对部分或全部人类的含摄，因其为愿求与构想之对象故。因此说：“啊，愿彼等……乃至……安住。”“于此有粗、触、动”，故为粗触处(thullaphusitako)，或指时间、地方。于彼粗触处中。 ‘‘Puññāni kayirātha sukhāvahānī’’ti vuttattā ‘‘aniyyānikaṃ vaṭṭakathaṃ kathetī’’ti vuttaṃ. Lujjanapalujjanaṭṭhena loko, kilesehi āmasitabbato āmisañcāti lokāmisaṃ. Nippariyāyāmisaṃ pana loke āmisantipi lokāmisaṃ. Pariyāyeti sabhāvato parivattetvā ñāpeti etenāti pariyāyo, leso, kāraṇaṃ vāti āha ‘‘nippariyāyena cattāro paccayā’’ti, vaṭṭassa ekantato bālalokeheva [Pg.66] āmasitabbabhāvato pariyāyāmisatā vuttā. Idha pari..pe… adhippetaṃ vivaṭṭapaṭiyogino icchitattā. Catupaccayāpekkhañhi pahānaṃ. Ekaccassa sakalavaṭṭāpekkhappahānassapi paccayo hotīti ‘‘vaṭṭatiyevā’’ti sāsaṅkaṃ vadati. Vūpasamati ettha sakalavaṭṭadukkhanti santi, asaṅkhatadhātūti āha ‘‘nibbānasaṅkhāta’’nti. 因经说“应作能引乐之福”，故说“说非出离之轮回语”。以毁坏、败坏义，故为世间(loka)；因能为烦恼所触，故亦为诱饵(āmisa)，是为世间诱饵(lokāmisa)。世间中直接的诱饵(nippariyāyāmisa)亦是世间诱饵。“以此可转变而了知”，故为方便(pariyāya)、借口(lesa)或原因(kāraṇa)，因此说“直接而言的四资具”。因轮回完全为愚痴凡夫所触，故说其为方便诱饵。此处……意指，因欲求出离轮回故。舍离实有待于四资具。因其亦为某些人舍离全部轮回之缘，故带疑而说“仅是轮回而已”。“于此，轮回诸苦皆止息”，故为寂静(santi)，即无为界(asaṅkhatadhātu)，因此说“名为涅槃(nibbāna)”。 Upanīyasuttavaṇṇanā niṭṭhitā. 《引近经》释义终。 4. Accentisuttavaṇṇanā 4. 流逝经释义 4. Kālayanti khepentīti kālā. Purebhattādayo hi kālā dhammappavattimattatāya paramatthato avijjamānāpi lokasaṅketamattasiddhā tassāyeva dhammappavattiyā gatagatāya anivattanato taṃ taṃ dhammappavattiṃ khepentā vināsayantā viya sayañca tāhi saddhiṃ accentā viya honti. Tenāha – ‘‘kālo ghasati bhūtāni, sabbāneva sahattanā’’ti (jā. 1.2.190). ‘‘Tarayanti rattiyo’’ti etthāpi vuttanayeneva attho veditabbo. ‘‘Etaṃ bhayaṃ maraṇe pekkhamāno’’ti vuccamānattā puggalaṃ maraṇūpagamanāya tarayantīti attho vutto. Vayoguṇāti ettha koṭṭhāsā guṇā. Titthiyānaṃ hi carimacittena sakalacitte vayasamūhe vayasamaññāti āha – ‘‘paṭhamamajjhimapacchimavayānaṃ guṇā, rāsayoti attho’’ti. Ānisaṃsaṭṭho guṇaṭṭho ‘‘vākaciraṃ nivāsesiṃ, dvādasaguṇamupāgata’’ntiādīsu (bu. vaṃ. 2.30) viya. ‘‘Tandiguṇāhaṃ karissāmi, diguṇaṃ diguṇaṃ vaddheyyā’’ti ca evamādīsu pana tabbhāvavuttiattho guṇaṭṭho. 4. 消磨故名为时。晨斋等时，虽于胜义中不存在，仅是世俗约定，但因法的流转一去不复返，似能消尽彼法的流转，自身也与之俱逝。所以说：“时吞噬众生，连同其自身。”“夜夜催人”于此也应如是理解。因为说“观见于死有此怖”，意思是说夜夜催促个人走向死亡。“年龄之部分”(Vayoguṇā)中，“部分”(guṇā)即是组成部分。外道认为临终的心等同于全部的心，涵盖了寿命的全部阶段，所以称之为寿命的集合。因此说：“初、中、后三个年龄阶段的部分，就是总和的意思。”“部分”(guṇa)作“功德”义，例如“我穿着树皮衣，获得了十二种功德”等；而像“我将做成三倍，愿其倍复倍增”等例子中，“部分”(guṇa)则表示“倍数”之义。 ‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino; Guṇena nāmamuddheyyaṃ, api nāma sahassato’’ti. (dha. sa. aṭṭha. 1313; udā. 53; paṭi. ma. aṭṭha. 1.1.76) – 名号无量数，具德大仙尊；随德立嘉名，乃至千名亦然。 Ādīsu pasaṃsaṭṭho guṇaṭṭho daṭṭhabbo. ‘‘Vayoguṇā anupubbaṃ jahantī’’ti ettha attho ‘‘accenti kālā’’ti ettha vuttanayo eva. Paṭhamamajjhimavayāti paṭhamaggahaṇañcettha vayassa gatassa apunarāvattidassanatthaṃ kataṃ. Tenevāha – ‘‘maraṇakkhaṇe pana tayopi vayā jahantevā’’ti. 在这些例子中，“部分”(guṇa)的意义应理解为赞扬。“年龄的各个部分被逐渐舍弃”这句话的意思，与“时光流逝”中所说的道理相同。至于“青年、中年、老年”，此处提及“最初”阶段，是为了表明年龄逝去便无法返回。因此才说：“在死亡的瞬间，这三个阶段都会被舍弃”。 Ettha [Pg.67] ca pāḷiyaṃ ‘‘accenti kālā’’ti sāmaññato kālassa apagamanaṃ dassitaṃ, puna taṃ visesatopi dassetuṃ itaradvayaṃ vuttaṃ. Aṭṭhakathāyaṃ pana mudindriyassa vasena ‘‘vayoguṇā anupubbaṃ jahantī’’ti vuttaṃ, majjhimindriyassa vasena ‘‘tarayanti rattiyo’’ti vuttanti adhippāyena ‘‘kālāti purebhattādayo kālā’’ti vuttaṃ. Tasmā tattha ādi-saddena pacchābhattapaṭhamayāma-muhuttakālādi-kālakoṭṭhāso eva aṇupabhedo kālavibhāgo gahitoti veditabbo. Sesanti idha dvīsu gāthāsu pacchimaddho. So hi idha atthato adhigatattā anantarasutte ca vuttattā atidisito. 此处巴利文中，“时光流逝”(accenti kālā)一句，概括地显示了时间的流逝；为了进一步具体地显示，又说了其余两句。在义注(aṭṭhakathā)中，则是针对钝根者说“年龄的各个部分被逐渐舍弃”，针对中根者说“夜夜催人”，其意是说“时间是指午前等时”。因此，此处的“等”字，应知已包含了午后、初夜、刹那等时间的细微划分。此处所说的“其余”，是指两首偈颂的后半部分。因为其义在此已可领会，且在紧随的经文中也已述及，故在此仅作引申说明。 Accentisuttavaṇṇanā niṭṭhitā. 《流逝经》释义终。 5. Katichindasuttavaṇṇanā 5. 应断几经释义 5. Chindantoti samucchindanto. Kati chindeyyāti kittake pāpadhamme samucchindeyya, anuppattidhammataṃ pāpeyya. Sesapadesupīti sesesupi dvīsu padesu. Jahanto kati jaheyya, bhāvento kati uttari bhāveyyāti imamatthaṃ ‘‘eseva nayo’’ti iminā atidisati. Catutthapadassa pana attho sarūpeneva dassito. Atthato ekanti bhāvatthato ekaṃ. Yadi evaṃ kimatthaṃ pariyāyantaraṃ gahitanti āha ‘‘gāthābandhassa panā’’tiādi. Atthato ettha punarutti atthevāti āha ‘‘saddapunaruttiṃ vajjayantī’’ti. Saṅgaṃ atikkamayatīti saṅgātigoti āha ‘‘ayamevattho’’ti. 5. “断除”是说彻底断除。“应断除多少？”意即应彻底断除多少恶法，令其达到不生起的状态。其余两句也是如此——舍弃多少？修习多少更上之法？这个意思由“此理亦同”引申说明。而第四句的意义则自行显示。从意义上说，唯一是指从修习的意义上说是唯一的。如果这样，为何要采取另一种说法？回答是：“然而为了偈颂的结构”等等。从意义上说，这里是意义上的重复，所以说“避免词语上的重复”。他超越束缚，故名“超越束缚者”，因此说“这就是意义”。 Oraṃ vuccati kāmadhātu, paṭisandhiyā paccayabhāvena tañca bhajantīti orambhāgiyāni. Tattha ca kammaṃ tabbipākaṃ satte dukkhaṃ, kammunā vipākaṃ, sattena dukkhaṃ saṃyojentīti saṃyojanāni, sakkāyadiṭṭhi-vicikicchā-sīlabbataparāmāsa-kāmarāga-paṭighā. Uddhaṃ vuccati catasso arūpadhātuyo, vuttanayena taṃ bhajantīti uddhambhāgiyāni, saṃyojanāni rūpārūparāgamānuddhaccāvijjā. Āropitavacanānurūpeneva evamāhāti ‘‘pañca chinde pañca jahe’’ti evaṃ kathesi tassā devatāya sukhaggahaṇatthaṃ. Na kevalaṃ tāya devatāya vuttavacanānurūpato eva, atha kho tesu saṃyojanesu [Pg.68] vattabbākāratopīti dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Tena orambhāgiyasaṃyojanāni nāma garūni ducchedāni gāḷhabandhanabhāvato, tasmā tāni sandhāya ‘‘pañca chinde’’ti vuttaṃ. “下”(Oraṃ)被称为欲界，因作为再生的条件而与之相应，故称“下分”(orambhāgiyāni)。又，因其连结业与果报、众生与苦，故名“结”(saṃyojanāni)，即：有身见(sakkāyadiṭṭhi)、疑(vicikicchā)、戒禁取(sīlabbataparāmāsa)、欲贪(kāmarāga)、瞋恚(paṭighā)。“上”(Uddhaṃ)被称为四无色界，依前述之理，与之相应的为“上分结”(uddhambhāgiyāni)，即：色贪(rūparāga)、无色贪(arūparāga)、慢(māna)、掉举(uddhacca)、无明(avijjā)。为了使那位天女容易理解，他便顺着她的话说：“断除五种，舍弃五种。”这样说不仅是顺应那位天女的话，也是为了显示对这些结应有的说法，所以才说了“或者”等等。因此，下分结沉重、难断，因其束缚坚固，故针对它们说“断除五种”。 Uddhambhāgiyasaṃyojanāni pana lahūni succhedāni heṭṭhā pavattitānukkamena bhāvanānayena pahātabbato, tasmā tāni sandhāya ‘‘pañca jahe’’ti vuttaṃ. Tenāha ‘‘pādesu baddhapāsasakuṇo viyā’’tiādi. Visesanti bhāvanānaṃ visesaṃ vipassanābhāvanaṃ bhāvento uppādento vipaccento vaḍḍhento ca. Saṃsārapaṅke sañjanaṭṭhena rāgo eva saṅgo ‘‘rāgasaṅgo’’. Esa nayo sesesupi. Yasmā ettha rāga-moha-diṭṭhi-tabbhāgiyasakkāyadiṭṭhi-sīlabbataparāmāsa-kāmarāgāvijjā atthato oghā eva, itare tadekaṭṭhā, tasmā bhagavā saṃyojanappahānasaṅgātikkamehi oghataraṇaṃ kathesi. Lokiyalokuttarāni kathitāni ‘‘bhāvaye’’ti pubbabhāgāya maggabhāvanāya adhippetattā. 至于上分结，因其轻微易断，应通过按照由下而上的顺序修习来断除，故说“舍弃五种”。所以说“犹如脚上系着绳索的鸟”等等。“殊胜”是指修习的殊胜，即修习、生起、成熟、增长观(vipassanā)修习。由于贪爱在轮回泥沼中具有缠结的性质，所以贪爱就是系缚，称为“贪系缚”。这个方法也适用于其余的（执着）。因为在这里，贪、痴、邪见、与其相应的有身见、戒禁取、欲贪、无明，实际上就是瀑流；其他的与它们属于同一类，因此世尊(bhagavā)以断除结、超越系缚来说明渡过瀑流。世间与出世间（的修习）已然宣说，因为“应修习”(bhāvaye)意指前行部分的道之修习。 Katichindasuttavaṇṇanā niṭṭhitā. 《应断几经》释义终。 6. Jāgarasuttavaṇṇanā 6. 觉醒经释义 6. Jāgaratanti anādare sāmivacanaṃ. Tenāha ‘‘indriyesu jāgarantesū’’ti. ‘‘Vissajjanagāthāyaṃ panā’’ti imassa padassa ‘‘ayamattho veditabbo’’ti iminā sambandho. Pucchāgāthāya pana attho imināva nayena viññāyatīti adhippāyo. Pañca jāgarataṃ suttāti ettha ‘‘suttā’’ti padaṃ apekkhitvā pañcāti paccattavacanaṃ ‘‘jāgarata’’nti padaṃ apekkhitvā sāmivasena pariṇāmetabbaṃ ‘‘pañcannaṃ jāgarata’’nti. Tenāha – ‘‘pañcasu indriyesu jāgarantesū’’ti, jāgarantesu baddhābhāvena sakiccappasutatāya sakiccasamatthatāya cāti attho. Sottaṃva suttā pamādaniddābhāvato. Tameva suttabhāvaṃ puggalādhiṭṭhānāya kathāya dassetuṃ ‘‘kasmā’’tiādi vuttaṃ. Pamajjati, pamādo vā etassa atthīti pamādo, tassa bhāvo pamādatā, tāya, pamattabhāvenāti attho. 6. “于觉醒者中”(Jāgarataṃ)是作无关涉义的属格。因此说“于诸根觉醒时”。“在回答偈中”这个词与“当知此义”相关联。问偈的意义也应当用同样的方式理解，这是其意趣。在“五者于觉醒者中沉睡”(Pañca jāgarataṃ suttā)一句中，“五”(pañca)是相对于“沉睡”(suttā)的主格；而“觉醒者”(jāgarataṃ)一词，则应转为与“五者”(pañcannaṃ)相应的属格，即“五者于觉醒者中”。因此说：“于五根觉醒时”，其义是：于诸根觉醒时，因无束缚，故能专注于并胜任其各自之事。“沉睡”(suttā)是指因无放逸之睡眠。为以个人的说法来显示此“沉睡”的状态，故说“为何”等。“放逸”(pamajjati)，或“彼有放逸”，故为“放逸者”(pamādo)，其状态为“放逸性”(pamādatā)，即“以放逸的状态”之义。 Evaṃ [Pg.69] gāthāya paṭhamassa pādassa atthaṃ vatvā dutiyassa vattuṃ ‘‘evaṃ suttesū’’tiādi vuttaṃ. Tassattho vuttanayena veditabbo. Yasmā appahīnasupanakiriyāvasena sanīvaraṇassa puggalassa anuppannarāgarajādayo uppajjanti, uppannā pavaḍḍhanti, tasmā vuttaṃ ‘‘nīvaraṇeheva kilesarajaṃ ādiyatī’’ti. Tenevāha ‘‘purimā’’tiādi. Purimānaṃ pacchimānaṃ aparāparuppattiyā paccayabhāvo hettha ādiyanaṃ. Pañcahi indriyehi parisujjhatīti maggapariyāpannehi saddhādīhi pañcahi indriyehi sakalasaṃkilesato visujjhati. Paññindriyameva hi anaññātaññassāmītindriyādīni, itarāni ca anvayānīti. 如是说完偈颂第一句的含义后，为说第二句，故说“如是经中”等。其义应依已说之理而知。因为有盖的个人(puggala)，由于未断除潜伏作用，未生的贪尘等生起，已生的则增长，故说“由诸盖而取烦恼尘”。因此说“先前”等。此处的“取”(ādiyanaṃ)，即是前法为后法、后后法生起之缘的状态。“以五根清净”，是指以入于道中的信等五根，从一切杂染中清净。慧根即是未知当知根(anaññātaññassāmītindriya)等，其余诸根则随顺于它。 Jāgarasuttavaṇṇanā niṭṭhitā. 《觉醒经》释义终。 7. Appaṭividitasuttavaṇṇanā 7. 未通达经释义 7. Pavattinivattitadubhayahetuvibhāgassa dhammassapi catusaccantogadhattā āha ‘‘dhammāti catusaccadhammā’’ti. Cattāripi hi ariyasaccāni catusaccantogadhāni. Appaṭividdhāti pariññābhisamayādivasena anabhisamitā. Diṭṭhigatavādesūti diṭṭhigatasaññitesu vādesu. Diṭṭhigatehi te pavattitā. Ito paresanti ito sāsanikehi paresaṃ aññesaṃ. Dhammatāyāti sabhāvena, sayamevāti attho. Gacchantīti pavattanti diṭṭhivādaṃ paggayha tiṭṭhanti. Parenāti diṭṭhigatikena. Nīyantīti diṭṭhivādasaṅgaṇhane uyyojīyanti. Tenāha ‘‘tatthā’’tiādi. Pabujjhitunti pamādaniddāya paṭibujjhituṃ. Paṭipadā yathādesitassa dhammassa kathitatāya, paṭibujjhituṃ yoniso pavattiyamānattā bhaddikā. 7. 由于分别流转与还灭二因之法亦包含于四谛中，故说“法者，四谛法也”。诚然，四圣谛皆包含于四谛法中。“未通达”，即未以遍知、现观等方式证悟。“于诸邪见论中”，即于被称为邪见之论中，彼等由邪见而起。“于此外者”，即于此教法外之其他（宗派）。“法尔”，即自性，意为自然而然。“行”，即行持，执持邪见而住。“为他”，即为持邪见者。“所引”，即被驱入邪见之聚中。因此说“于彼”等。“觉醒”，即从放逸之眠中觉醒。行道是善妙的，因为法已被如实宣说，且行者为觉醒而如理行持。 Hetunāti ñāyena. Kāraṇenāti catusaccānaṃ sambodhayuttiyā. Hatthatale āmalakaṃ viya sabbaṃ ñeyyaṃ jānātīti sabbaññū, teneva sabbaññutābhisambodhena buddhoti sabbaññubuddho. Paccekaṃ parehi asādhāraṇatāya visuṃ sayambhuñāṇena saccāni buddhavāti paccekabuddho. Paropadesena catusaccaṃ bujjhatīti catusaccabuddho. Tathā hi so sayambhutāya abhāvato kevalaṃ catusaccabuddhoti vuccati. Sutena sutamayañāṇena khandhādibhedaṃ ñeyyaṃ buddhavāti sutabuddho. Sabbaññubuddhapaccekabuddhe [Pg.70] ṭhapetvā avasesā aggasāvakamahāsāvakāpi pakatisāvakāpi vītarāgā avasesā khīṇāsavā. Tayopi purimā vaṭṭanti sambuddhātiādivacanato. Sannivasati etenāti sannivāso, caritaṃ. Lokassa sannivāso lokasannivāso, tasmiṃ. Kāyaduccaritādibhede visame. Satisammosena visame vā sattanikāye. So hi visamayogato visamo. Rāgavisamādike visame vā kilesajāte. Taṃ visamaṃ pahāya taṃ visamaṃ ajjhupekkhitvā samaṃ sadisaṃ yuttarūpaṃ, purimakehi vā sambuddhehi samaṃ sadisaṃ caranti vattanti. “因”(hetu)即是正理(ñāya)。“缘”(kāraṇa)即是觉悟四圣谛之理。如掌中庵摩罗果(āmalaka)般了知一切所应知，故名“一切知者”(sabbaññū)；由此以一切知而成正觉，故名“一切知佛”(sabbaññubuddho)。以不共他人的自证智，独自觉悟诸谛，故名“独觉佛”(paccekabuddho)。依他人教导而觉悟四谛，故名“四谛佛”(catusaccabuddho)。诚然，彼因无自证性，故仅称“四谛佛”。依闻所成慧了知蕴等差别所应知，故名“闻佛”(sutabuddho)。除一切知佛与独觉佛外，其余的上首弟子、大弟子及普通弟子，是其余已离贪的漏尽者。前三者（指三种佛）亦适用，依“正等觉者”等语故。“以此而共住”，故为“共住”(sannivāso)，即行(caritaṃ)。世间之共住为“世间共住”(lokasannivāso)，于其中。于身恶行等差别之不正中。或于因失念而不正的众生群中。彼实因不正相应故为不正。或于贪不正等不正的烦恼类中。舍离彼不正，超越彼不正，而行于平等、相似、适当之道，或如往昔诸佛一般，行于平等、相似之道。 Appaṭividitasuttavaṇṇanā niṭṭhitā. 《未通达经》释义终。 8. Susammuṭṭhasuttavaṇṇanā 8. 极忘失经释义 8. Susammuṭṭhāti suṭṭhu ativiya sammuṭṭhā. Satta sekkhā hi susammusitā vinaṭṭhā. Kathaṃ pana te anadhigatā naṭṭhā nāma hontīti āha ‘‘yathā hī’’tiādi. Adhigatassāti adhigato assa. So vadantoti sambandho. Sesanti ‘‘dhammā’’tiādi. Purimasadisamevāti anantaragāthāya vuttasadisameva. 8. “极忘失”(susammuṭṭhā)，即极度、非常地忘失。七有学实因极忘失而毁坏。然彼等未证得者，如何能名为毁坏耶？故说“譬如”等。“已证得的”，即他已证得。“彼说”，是（与前文）相关。“其余的”，即“诸法”等。“如同前者”，即如同紧接的偈颂所说。 Susammuṭṭhasuttavaṇṇanā niṭṭhitā. 《极忘失经》释义终。 9. Mānakāmasuttavaṇṇanā 9. 慢欲经释义 9. Seyyādibhedaṃ mānaṃ appahāya taṃ paggayha vicaranto kāmento nāma hotīti āha ‘‘mānaṃ kāmentassa icchantassā’’ti. Damati cittaṃ etenāti damo, satisambojjhaṅgādiko samādhipakkhiko damo. Manacchaṭṭhāni indriyāni dametīti damo, indriyasaṃvaro. Kilese dameti pajahatīti damo, paññā. Upavasanavasena kāyakammādiṃ dametīti damo, uposathakammaṃ. Kodhūpanāhamakkhamānādike dameti vinetīti damo, adhivāsanakhanti. Tenevāti ‘‘damo’’ti samādhipakkhikadhammānaṃ eva adhippetattā[Pg.71]. ‘‘Na monaṃ atthī’’ti ca pāṭho. Asamāhitassāti samādhipaṭikkhepo jotito. 9. 不舍“我胜”等种种慢，执持而行者，名为“欲慢者”，故说“于欲慢者，即希求者”。“以此调伏心”，故为“调伏”(damo)，即念觉支等定支分之调伏。“调伏意为第六之诸根”，故为“调伏”，即根律仪。“调伏、断除诸烦恼”，故为“调伏”，即慧。“以持斋而调伏身业等”，故为“调伏”，即布萨(uposatha)业。“调伏、制伏忿、恨、覆、慢等”，故为“调伏”，即忍耐。因此，说“调伏”时，意指的仅是定支分之法。亦有“无有寂默”(na monaṃ atthi)之读法。“于无定者”，是为彰显与定相违之状态。 Maccudheyyassa pārataraṇassa vuccamānattā ‘‘monanti catumaggañāṇa’’nti vuttaṃ. Na hi tato aññena taṃ sambhavati. Jānāti asammohapaṭivedhavasena paṭivijjhatīti attho. Maccu dhīyati etthāti maccudheyyaṃ, khandhapañcakaṃ maraṇadhammattā. Tassevāti maccudheyyasseva. Pāraṃ paratīrabhūtaṃ nibbānaṃ. Tareyyāti ettha taraṇaṃ nāma ariyamaggabyāpāroti āha ‘‘paṭivijjheyya pāpuṇeyyā’’ti. Tathā hi vakkhati ‘‘paṭivedhataraṇaṃ nāma vutta’’nti. ‘‘Na tareyya na paṭivijjheyya na pāpuṇeyya vā’’ti ayamettha pāṭho yutto. Aññathā ‘‘idaṃ vuttaṃ hotī’’tiādivacanaṃ virujjheyya. Eko araññe viharantoti ekākī hutvā araññe viharantoti attho. 因说及渡越死域(maccudheyya)之彼岸，故说“寂默(mona)即四道智”。除此以外，实无他法能成。“知”，意为以无痴之通达而了知。“死安置于此”，故为“死域”，即五蕴，因其有死之法性故。“其”，即死域之。“彼岸”，即为对岸之涅槃(nibbāna)。于“应渡”中，“渡”名为圣道的作用，故说“应通达，应证得”。如（经文）将说：“通达名为渡越”。“不应渡，不应通达，或不应证得”，此读法于此处适合。否则，“此即是说”等语便相矛盾。“独住于林野”，意为独自一人住于林野。 Kāmaṃ heṭṭhimamaggehipi ekaccassa mānassa pahānaṃ labbhati. Aggamaggeneva pana tassa anavasesato pahānanti āha – ‘‘arahattamaggena navavidhamānaṃ pajahitvā’’ti. Upacārasamādhipubbako appanāsamādhīti vuttaṃ ‘‘upacārappanāsamādhīhī’’ti, na upacārasamādhimattena samādhimattaṃ sandhāya paccekaṃ vākyaparisamāpanassa ayujjanato. Na hi appanaṃ appattaṃ lokuttarajjhānaṃ atthi. ‘‘Sucetaso’’ti cittassa ñāṇasahitatāya lakkhaṇavacananti āha ‘‘ñāṇasampayuttatāyā’’tiādi. Tathā hi vakkhati ‘‘sucetasoti ettha cittena paññā dassitā’’ti. ‘‘Sabbadhi vippamutto’’ti sabbesu bhavādīsu visaṃsaṭṭhacitto sabbaso khandhādīhi visaṃyutto hotīti vuttaṃ ‘‘sabbesu khandhāyatanādīsu vippamutto hutvā’’ti. Pariññāpaṭivedho sacchikiriyapaṭivedhena vinā natthīti āha ‘‘tebhūmaka…pe… vutta’’nti. 诚然，由下位道亦可断除某些慢，然唯以最上道方能无余断除，故说：“以阿罗汉道断九种慢”。说“以近行定与安止定”，是说以近行定为前导的安止定，而非仅指近行定，也不是意指两者各自独立，因为这样无法单独结束句义。实无未达安止之出世间禅。“善意者”(sucetaso)，是心与智相应的特征词，故说“由与智相应”等。如（经文）将说：“于善意者，此处以心显示慧”。“于一切处解脱”，是说于一切有等中，心不附著，从蕴等中完全解脱，故说“于一切蕴、处等中解脱”。无作证之通达，则无遍知之通达，故说“三地……已说”。 Mānaṃ nissāya duccaritacaraṇato māno nāmāyaṃ sīlabhedano. Tasmāti mānassa sīlapaṭipakkhabhāvato. Iminā paṭipakkhappahānakittanena. Adhicittasikkhā kathitā sarūpato evāti adhippāyo. Ettha cittenāti su-saddena visesitacittena. Tasmāti paññāya dassitattā. Imināti ‘‘sucetaso’’ti iminā padena. Adhisīlasikkhā adhicittasikkhā adhipaññāsikkhāti sīlādīnipi visesetvā vuttāni. Sambhave byabhicāre ca visesanavisesitabbatāti taṃ dassento ‘‘adhisīlañca nāma sīle sati hotī’’tiādiṃ vatvā tadubhayaṃ [Pg.72] vibhāgena dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. Paṭhamanayo saṅkaravasena pavattoti asaṅkaravasena dassetuṃ ‘‘apicā’’tiādinā dutiyanayo vutto. ‘‘Samāpannā’’ti etthāpi ‘‘nibbānaṃ patthayantenā’’ti ānetvā sambandho. Vipassanāya pādakabhāvaṃ anupagatāpi tadatthaṃ nibbattanādivasena samāpannāti ayamattho purimanayato viseso. Adhipaññāya panettha purimanayato viseso natthīti sā anuddhaṭā. Samodhānetvāti pariyāyato sarūpato ca saṅgahetvā. Sakalasāsananti tissannaṃ kathitattā eva sikkhattayasaṅgahaṃ sakalasāsanaṃ kathitaṃ hotīti. 依止傲慢而行恶行，此傲慢即名破戒。因此者，因傲慢与戒相违。以此宣说对治法之断除，意谓增上心学依其自性而被开示。此处“以心”者，谓以“善”字所修饰之心。因此者，因其由慧而开示。此者，谓以此“善心”之语。增上戒学、增上心学、增上慧学，此戒等亦被分别说明。为示其于生起与违犯中之差别，而说“增上戒者，乃于戒存在时有”等，为分别开示二者，故说“因此”等。初说乃杂糅而行，为示不杂糅之法，故以“复次”等说第二法。“已得”者，此处亦应引“愿求涅槃者”而连接。虽未至为观之基础，然为成就彼而生起等，故为“已得”，此义与前说有异。于增上慧，此处与前说无异，故不复述。“总摄”者，谓以别相与自相而摄集。“圆满教法”者，因已说三学，故三学所摄即名圆满教法。 Mānakāmasuttavaṇṇanā niṭṭhitā. 《慢欲经》释义终。 10. Araññasuttavaṇṇanā 10. 阿兰若经释义 10. Santakilesānanti vūpasantakilesapariḷāhānaṃ. Yasmā sīlādiguṇasambhavaṃ tato eva bhayasantañca upādāya paṇḍitā ‘‘santo’’ti vuccanti, tasmā vuttaṃ ‘‘paṇḍitānaṃ vā’’ti. Tenāha ‘‘santo have’’tiādi. Seṭṭhacārīnanti seṭṭhacariyaṃ carantānaṃ. Yasmā puthujjanakalyāṇato paṭṭhāya bhikkhu maggabrahmacariyavāsaṃ vasati nāma, tasmā āha ‘‘maggabrahmacariyavāsaṃ vasantāna’’nti. Ariyānaṃ pana mukhavaṇṇassa pasīdane vattabbameva natthi. Mūlakammaṭṭhānanti pārihāriyakammaṭṭhānaṃ. Visabhāgasantatīti nānārammaṇesu pavattacittasantati. Sā hi vikkhepabyākulatāya appasannā samāhitacittasantatiyā visabhāgasantati. Okkamatīti samādhisabhāgā cittasantati samathavīthiṃ anupavisati. Cittaṃ pasīdatīti kammaṭṭhānanirataṃ bhāvanācittaṃ sandhāyāha, taṃ pasannaṃ hutvā pavattati. Lohitaṃ pasīdatīti cittakālussiyassābhāvato lohitaṃ anāvilaṃ hoti. Parisuddhāni honti kāraṇassa parisuddhabhāvato. Tālaphalamukhassa viya mukhassa vaṇṇo hotīti mukha-saddassa ādimhi pamuttapadena yojetabbo. Evañhi cassa pamuttaggahaṇaṃ samatthitaṃ hoti tālaphalamukhassa vaṇṇasampadāsadisattā. Tibhūmako eva tebhūmako. 10. “烦恼已寂者”，谓烦恼热恼已寂灭者。因由戒等功德而生，且怖畏已息，智者因此被称为“寂静者”，故说“或为智者”。是故说“寂静者实有”等。“最胜行者”，谓行于最胜行者。因从凡夫善人起，比丘即名住于道梵行，故说“住于道梵行者”。至于圣者，其面容之清净则不待言。“根本业处”，谓基础业处。“异分相续”，谓于种种所缘转起之心相续。其因散乱纷扰而不清净，是与已入定之心相续相异之相续。“进入”，谓与定同分之心相续进入止之道。“心清净”，此指专注于业处之修行心，其清净而转起。“血清净”，谓因心无垢，故血不浊。“皆清净”，谓因其因清净故。如多罗果面之色，面色亦然，故“面”字应与句首省略之词相连。如是，“省略”之取义方为合理，因其与多罗果面之色泽圆满相似。“三界”即是三界。 Atītaṃ nānusocanti atītaṃ paccayalābhaṃ lakkhaṇaṃ katvā na socanti na anutthunanti. Jappanataṇhāya vasena na parikappantīti āha ‘‘na patthentī’’ti[Pg.73]. Yena kenacīti itarītarena. Taṅkhaṇe laddhenāti sannidhikāraparibhogābhāvamāha. Tividhenapi kāraṇenāti tippakārena hetunā, tilakkhaṇasantosanimittanti attho. “不忧于过去”，谓不以过去之缘得为相而忧，而不哀叹。因言谈之爱而不起分别，故说“不希求”。“以任何”，谓以此或彼。“以刹那所得”，此说无积蓄而受用。“以三因”，谓以三方式为因，义为以三相知足为标志。 Vināsanti vināsanahetuṃ. Vinassanti etehīti vināso, lobhadosā tadekaṭṭhā ca pāpadhammā. Arūpakāyassa viya rūpakāyassapi visesato sukkhabhāvakāraṇanti āha ‘‘etena kāraṇadvayenā’’ti. Lutoti lūno. “毁灭”，谓毁灭之因。“因此等而毁灭”，故为毁灭，即贪、瞋及与彼同处之恶法。如无色身，色身亦特为干枯之因，故说“以此二因”。“已断”，谓已被断者。 Araññasuttavaṇṇanā niṭṭhitā. 《阿兰若经》释义终。 Naḷavaggavaṇṇanā niṭṭhitā. 《芦苇品》释义终。 2. Nandanavaggo 2. 难陀品 1. Nandanasuttavaṇṇanā 1. 难陀经释义 11. ‘‘Tatra bhagavā’’ti vutte na tathā byañjanānaṃ siliṭṭhatā, yathā ‘‘tatra kho bhagavā’’ti vutteti āha ‘‘byañjanasiliṭṭhatāvasenā’’ti. Parisajeṭṭhaketi parisāya jeṭṭhake, ye tassā desanāya visesato bhājanabhūtā. Parisajeṭṭhake bhikkhūti catuparisajeṭṭhake bhikkhū. Catunnaṃ hi parisānaṃ jeṭṭhā bhikkhuparisā paṭhamuppannattā. Āmantesīti sambodhesi, sambodhanañca jānāpananti āha ‘‘jānāpesī’’ti. Bhadanteti garugāravasappatissavavacanametaṃ, atthato pana bhadanteti bhaddaṃ tava hotu attano niṭṭhānapariyosānattā paresañca santatāvahattā. Bhagavato paccassosunti ettha bhagavatoti sāmivacanaṃ āmantanameva sambandhiatthapadaṃ apekkhatīti adhippāyenāha ‘‘bhagavato vacanaṃ patiassosu’’nti. Bhagavatoti pana idaṃ patissavanasambandhena sampadānavacanaṃ yathā ‘‘devadattassa paṭissuṇātī’’ti. Yaṃ panettha vattabbaṃ, taṃ nidānavaggassa ādisuttavaṇṇanāyaṃ āgamissati. 11. 若说“彼时，世尊”，其文句之流畅不如说“尔时，世尊”，故说“为文句流畅故”。“众中上首”，谓众中之上首，其于此教说特为法器。“众中上首比丘”，谓四众中之上首比丘。于四众中，比丘众因最先成立而为上首。“告”，谓令知；令知者，使之了知，故说“使之了知”。“尊者”，此乃尊重、恭敬、顺从之语。其义为“愿汝吉祥”，因其能令自身究竟圆满，亦能为他人带来相续。“闻世尊教”，此处“世尊”为属格，与所呼之词相关，意谓“闻世尊之语”。然“世尊”一词，此处与“闻”相关，为与格，如“听许提婆达多”。此处所应说者，将于《因缘品》初经之释义中述及。 Tāvatiṃsakāyoti tāvatiṃsasaññito devanikāyo. Dutiyadevalokoti chasu kāmalokesu dutiyo devaloko. Tettiṃsa janā sahapuññakārino tattha uppannā, taṃsahacaritaṭṭhānaṃ tāvatiṃsaṃ[Pg.74], tannivāsinopi tāvatiṃsanāmakā sahacaraṇañāyenāti āha ‘‘maghena māṇavenā’’tiādi. Ayaṃ pana kecivādo byāpanno hotīti taṃ arocentena ‘‘vadantī’’ti vuttaṃ. Byāpannataṃ dassento ‘‘yasmā panā’’tiādimāha. Tathā hi vakkhati ‘‘evaṃ hi niddosaṃ padaṃ hotī’’ti. Nāmapaṇṇattiyevāti atthanirapekkhattā niruḷhasamaññā eva. “三十三天身”，谓名为三十三之天众。“第二天界”，谓六欲界中之第二天界。有三十三人为共行福者，生于彼处，其共住之处为三十三天(Tāvatiṃsa)，其居住者亦因共住之故而名三十三天，故说“与摩伽童子(Magha Māṇava)”等。然此说有误，为示不赞同，故说“有说”。为示其误，故说“然因为”等。如后将说：“如是，则文句无过”。“仅是名言”，谓不依于义，仅是世俗之称谓。 Taṃ vananti taṃ upavanaṃ. Paviṭṭhe paviṭṭhe dukkhappattepi attano sampattiyā nandayati, pageva adukkhappatteti dassetuṃ ‘‘pañcasu hī’’tiādi vuttaṃ. Pavesitānanti pakoṭṭhavārena pavesitānampīti adhippāyo. Cavanakāleyeva thokaṃ dissamānavikārā hutvā cavanti, te sandhāya ‘‘himapiṇḍo viya vilīyantī’’ti vuttaṃ. Ye pana adissamānavikārā sahasā antaradhāyanti, te sandhāya ‘‘dīpasikhā viya vijjhāyantī’’ti vuttanti vadanti. Nandayati pakatiyā somanassitaṃ domanassitañca. Nandaneti evaṃanvatthanāmake uyyāne. Parivutāti ‘‘devatā’’ti vacanaṃ upādāya itthiliṅgavasena vuttaṃ. Devaputto hi so. “彼林”，谓彼苑林。即使已入而遭苦者，亦能因其所有而欢喜，何况未遭苦者？为示此义，故说“于五”等。“被引入者”，意谓亦指由门楼被引入者。于命终时，现微变而逝者，针对此等，故说“如雪团消融”。而现不变而忽没者，针对此等，有说为“如灯焰熄灭”。“令喜”，谓令本性喜悦者与忧恼者皆喜。“于欢喜园”，谓于名实相符之园林。“被围绕”，因依“天女”一词，故用女性语态。彼实为天子。 Divi bhavattā dibbāti āha ‘‘devaloke nibbattehī’’ti. Kāmetabbatāya kāmabandhanehi, tathā aññamaññaṃ asaṃkiṇṇasabhāvatāya kāmakoṭṭhāsehi. Upetāti upagatā samannāgatā. Paricārayamānāti pariramamānā. Idañhi padaṃ apekkhitvā ‘‘kāmaguṇehī’’ti kattari karaṇavacanaṃ, purimāni apekkhitvā sahayoge. Ramamānā carantīti katvā vuttaṃ ‘‘ramamānā’’ti. Paricārayamānāti vā parito samantato cārayamānāti atthoti āha ‘‘indriyāni sañcārayamānā’’ti. Paṭhamanaye hi anubhavanattho paricaraṇasaddo, dutiyanaye parivattanattho. So panāti ‘‘tāyaṃ velāya’’nti vuttakālo. Adhunāti sampati. So vicarīti sambandho. Kāmaguṇehīti hetumhi karaṇavacanaṃ. Ovutoti yathā taṃ na ñāyati, evaṃ pihitacitto. Nivuto pariyonaddhoti tasseva vevacanaṃ. Tenāha ‘‘lokābhibhūto’’ti. Āsabhinti seṭṭhaṃ ‘‘aggohamasmi lokassā’’tiādinā (dī. ni. 2.31; ma. ni. 3.207) bhāsanto bodhisatto viya. 因生于天界，故为“天”(dibba)，即说“生于天界者”。因其可爱，故为欲缚；又因其互不混杂之性，故为欲之部分。“具足”(upeta)即已达、已具。“受用者”(paricārayamāna)即享受者。就此词而言，“以诸欲”(kāmaguṇehi)是作格的具格；就前文而言，是共格。因“享受而行”，故说“享受者”(ramamāna)。或者，“受用者”(paricārayamāna)义为“在周围、普遍地运行”，故说“令诸根运行”。于初义，“受用”(paricaraṇa)一词有体验之义；于次义，有转变之义。“彼”(so pana)即“尔时”所说之时。“如今”(adhunā)即现在。“彼游行”(so vicari)是关联。“以诸欲”(kāmaguṇehi)是因缘义的具格。“被覆”(ovuto)即心被遮蔽，犹如不知彼事。“被覆”(nivuto)、“被缠”(pariyonaddho)是其同义词。故说“为世间所征服”。“如牛王”(āsabhiṃ)即最胜者，犹如菩萨宣说“我为世间最上”等语。 Kevalaṃ [Pg.75] dassanaṃ kimatthiyanti āha – ‘‘ye…pe… vasenā’’ti, tasmiṃ nandanavane avaṭṭhitakāmabhāgānubhavanavasenāti attho. Naradevānanti purisabhūtadevatānaṃ. Tenāha ‘‘devapurisāna’’nti. Appakaṃ adhikaṃ ūnaṃ vā gaṇanūpagaṃ nāma na hotīti ‘‘tikkhattuṃ dasanna’’nti vuttaṃ. ‘‘Tettiṃsāna’’nti hi vattabbe ayaṃ ruḷhī. Parivārasaṅkhātena, na kittisaṅkhātenāti adhippāyo. Sīlācārādiguṇanemittikā hi kitti. ‘‘Tāvatiṃsā devā dīghāyukā vaṇṇavanto sukhabahulā’’ti evamādivacanena yase icchite avisesetvāva ‘‘yasena sampannāna’’nti sakkā vattuṃ. “仅见何益？”答曰：“彼等……乃至……以……故”，其义为：以在彼欢喜园(nandanavana)中体验不稳定之欲分故。“人天”(naradevānaṃ)即已成人形之天神。故说“天人”(devapurisānaṃ)。因无所谓少、多或不足之计数，故说“十之三倍”。本应说“三十三”(tettiṃsānaṃ)，此乃习语。意指以眷属之数计，非以名声之数计。名声(kitti)实乃以戒行等功德为因。当欲言其声誉时，可以不加分别地，依“三十三天(tāvatiṃsā)长寿、美貌、多乐”等语，而说“具足声誉”。 Ariyasāvikāti sotāpannā. ‘‘Sakadāgāminī’’ti keci. Adhippāyaṃ vivaṭṭetvāti yathā tvaṃ andhabāle maññasi, dhammasabhāvo evaṃ na hotīti tassā devatāya adhippāyaṃ viparivattetvā. Ekantato sukhaṃ nāma nibbānameva. Kāmā hi dukkhā vipariṇāmadhammāti iminā adhippāyena tassā adhippāyaṃ paṭikkhipitvā. Kāmaṃ catutthabhūmakāpi saṅkhārā aniccā eva, te pana sammasanūpagā na hontīti tebhūmakaggahaṇaṃ sammasanayoggena. Hutvāti pubbe avijjamānā paccayasamavāyena bhavitvā uppajjitvā. Etena nesaṃ bhāvabhāgo dassito. Abhāvatthenāti sarasanirodhabhūtena viddhaṃsanabhāvena. “圣女弟子”(ariyasāvikā)即入流者(sotāpannā)。有人说是“一来者”(sakadāgāminī)。“转变其意”(adhippāyaṃ vivaṭṭetvā)即转变彼天女之意，[令其知]：“如你此愚盲者所想，法性非如是。”究竟之乐实唯涅槃。以“诸欲实苦，是变易法”此意，而驳斥其意。诚然，第四地之诸行(saṅkhārā)亦是无常，然彼等不适于思择，故为配合思择而取三地。“有已”(hutvā)即先前不有，由因缘和合而有、而生起。以此显示其“有”之一分。“以无有义”(abhāvatthena)即以自性息灭、毁坏之性。 Aniccā addhuvā, tato eva ‘‘mayhaṃ ime sukhā’’ti vā na iccāti aniccā. Uppādavayasabhāvāti khaṇe khaṇe uppajjananirujjhanasabhāvā. Tenāha ‘‘uppa…pe… vevacana’’nti. Purimassa vā pacchimaṃ kāraṇavevacananti āha ‘‘yasmā vā’’tiādi. Tadanantarāti tesaṃ uppādavayānaṃ antare. Vemajjhaṭṭhānanti ṭhitikkhaṇaṃ vadati. Ye pana ‘‘saṅkhārānaṃ ṭhiti natthī’’ti vadanti, tesaṃ taṃ micchā. Yathā hi tasseva dhammassa uppādāvatthāya bhinnā bhaṅgāvatthā icchitā, aññathā aññaṃ uppajjati, aññaṃ nirujjhatīti āpajjati, evaṃ uppannassa bhaṅgābhimukhāvatthā icchitabbā, sāva ṭhitikkhaṇo. Na hi uppajjamāno bhijjatīti sakkā viññātunti. Vūpasamasaṅkhātanti accantaṃ vūpasamasaṅkhātaṃ nibbānameva sukhaṃ, na tayā adhippetā kāmāti adhippāyo. “无常”(aniccā)即不恒(addhuvā)，因此，或因不欲“此等乐为我所有”，故为无常。“生灭为性”即刹那刹那生起、坏灭之性。故说“生……乃至……同义词”。或者，后者是前者的因缘同义词，故说“或因……”等。“于其间”(tadanantara)即于彼等生灭之间。“处中”(vemajjhaṭṭhānaṃ)是说住刹那(ṭhitikkhaṇa)。而彼等说“诸行(saṅkhārānaṃ)无住”者，其说为谬。譬如，就同一法而言，其坏灭位被认为是异于其生起位，否则将导致“一生一灭”之过。如是，已生者应被认为有趋向坏灭之位，彼即是住刹那。实不能知“正生起者即坏灭”。“名为寂止”(vūpasamasaṅkhātaṃ)意指：名为究竟寂止之涅槃方是乐，而非你所意指之诸欲。 Nandanasuttavaṇṇanā niṭṭhitā. 欢喜园经释义终。 2. Nandatisuttavaṇṇanā 2. 欢喜经释义 12. Nandatīti [Pg.76] ettha nandanaṃ sappītikakāmataṇhākiccanti āha – ‘‘tussatī’’ti, tasmā kāmaparitosena haṭṭhatuṭṭho hotīti attho. Puttimāti puttavā. Pahūte cāyaṃ mā-saddoti āha ‘‘bahuputto’’ti. Bahuputtatāgahaṇena idaṃ payojananti dassento ‘‘tassa hī’’tiādimāha. Pūrentīti padaṃ apekkhitvā dhaññassāti sāmivacanaṃ. Iti āhāti imamatthaṃ sandhāyāha, evaṃadhippāyo hutvāti attho. Gosāmikoti gomā. Idhāpi pahūte mā-saddo. Gorasasampattinti gorasehi nipphajjanasampattiṃ. Upadhīti paccattabahuvacanaṃ. Hīti hetuatthe nipāto. Nandayanti pītisomanassaṃ janayantīti nandanā. Kāmaṃ dukkhassa adhiṭṭhānabhāvato nippariyāyato kāmā ‘‘upadhī’’ti vattabbataṃ arahanti, tassā pana devatāya adhippāyavasenāha ‘‘sukhassa adhiṭṭhānabhāvato’’ti. Kilesavatthuhetukattā sesapadadvayassa kiñcāpi sabbaṃ saṃsāradukkhaṃ kilesahetukaṃ, visesato pana pāpadhammā apāyūpapattiṃ nibbattentīti āha – ‘‘kilesāpi apāyadukkhassa adhiṭṭhānabhāvato’’ti. Upasaṃharamānāti upanentā uppādentā. Manussajātikopi dullabhaghāsacchādanatāya dukkhabahulo peto viyāti manussapeto. Manussajātikopi vuttarūpo anatthapātito parehi hiṃsito samāno nerayiko viyāti manussanerayiko. 12. 于此，“喜乐”(nandati)是说，喜乐是带有喜的欲贪之作用，即“满足”(tussati)；是故，其义为因欲之满足而欣喜欢悦。“有子者”(puttimā)即有子。此中“mā”音表众多，故说“多子”(bahuputto)。为示“取多子义有此作用”，故说“彼实……”等。“谷物”(dhaññassa)是属格，与“充满”(pūrenti)一词相关。“如是说”(iti āha)是针对此义而说，其义为“有如是意趣”。“牛主”(gosāmiko)即有牛者(gomā)。此处“mā”音亦表众多。“乳味之成就”(gorasasampattiṃ)即由乳味所成之成就。“依”(upadhi)是复数。“Hi”是因缘义的不变词。因能生喜与悦，故为“喜”(nandanā)。诚然，从究竟义而言，因诸欲是苦之所依，故堪称“依”；然依彼天神之意趣，故说“是乐之所依”。其余二句，虽一切轮回苦皆以烦恼为因，然因诸恶法特别能引生恶趣，故说“烦恼亦是恶趣苦之所依”。“引来”(upasaṃharamānā)即带来、产生。生为人而难得食衣，多诸苦恼，犹如饿鬼，是为“人中饿鬼”(manussapeto)。生为人而如前述，为他所害，遭逢不幸，犹如地狱众生，是为“人中地狱”(manussanerayiko)。 Phalena rukkhato phalaṃ pātento viya. Tatheva navahākārehīti yathā tīsu kālesu nāsamaraṇabhedanavasena puttimā puttanimittaṃ, tatheva gomā gonimittaṃ socati navappakārehi. Pañca kāmaguṇopadhīpi naraṃ socentīti yojanā. Tassāti yo uttari anugijjhati tassa. Kāmayānassāti jātakāmacchandassa. Jantunoti sattassa. Parihāyanti ce vinassanti ce. Sallaviddhovāti sallena viddho viya. Ruppatīti vikāraṃ āpajjati, socatīti attho. Narassa socanā sokaghaṭṭanapaccayo. Upadhayo natthīti kāmaṃ kilesābhisaṅkhārūpadhayo tāva khīṇāsavassa nattheva maggādhigamena nirodhitattā, khandhūpadhayo pana kathanti? Tepi tassa saupādisesakālepi aṭṭhuppattihetubhūtā na santeva, ayañca anupādisesakāle. Tenāha ‘‘so nirupadhi mahākhīṇāsavo’’ti. 犹如以果击树令果落。“如是以九种方式”者，即：譬如有子者(puttimā)因其子于三时中毁坏、死亡、分离而忧，如是有牛者(gomā)亦因其牛而以九种方式忧。应连结为：五欲之依亦令人忧。“彼”(tassa)即彼更贪著者。“欲求者”(kāmayānassa)即已生欲贪者。“有情”(jantuno)即众生。若衰减，则毁坏。“如被箭射中”(sallaviddho)即犹如被箭射中。“恼”(ruppati)即变异，其义为忧。人之忧是愁苦冲击之缘。“无诸依”(upadhayo natthi)者：诚然，漏尽者因已由证道而灭尽，故无欲、烦恼、行等诸依。然蕴依又如何？彼等于其有余依时，亦非作为苦恼生起之因，何况于无余依时。故说：“彼无依，是大漏尽者”。 Nandatisuttavaṇṇanā niṭṭhitā. 欢喜经释义终。 3. Natthiputtasamasuttavaṇṇanā 3. 无等子爱经释义 13. Puttapemaṃ [Pg.77] puttaggahaṇena gahitaṃ uttarapadalopenāti āha ‘‘puttapemasama’’nti. Gosamitanti gohi samaṃ kataṃ. Tenāha ‘‘gohi sama’’nti. Sūriyassa samāti sūriyasamā. Avayavasambandhe cetaṃ sāmivacanaṃ. Avayavo cettha ābhā evāti viññāyati ‘‘anantaraṃ ābhā’’ti vuccamānattāti āha ‘‘sūriyābhāya samā’’tiādi. Mahoghabhāvena saranti savantīti sarā, mahantā jalāsayā. Sabbe te samuddaparamā orimajanehi adiṭṭhaparatīrattā tassa. 13. “爱子之情”(Puttapemaṃ)，是因省略了后半部分而以“子”(putta)一词来表示，因此说“与爱子之情等同”(puttapemasamaṃ)。“与牛相等”(Gosamitaṃ)即与牛等同。因此说“与牛相同”。“与太阳相等”(Sūriyassa samaṃ)即“与太阳等同”(sūriyasamā)。此乃部分关联之属格。此处之部分被理解为光辉，因有“紧接着光辉”之说，故说“与太阳之光辉相同”等。因具大洪流之性而流淌，故称“湖泊”(sarā)，即大水体。所有这些皆以大海为最终归宿，因为此岸之人未曾见过它的彼岸。 Natthi attasamaṃ pemanti gāthāya paṭhamagāthāyaṃ vuttanayena attho veditabbo. Attapemena samaṃ pemaṃ nāma natthīti ayamattho. Anudakakantāre ghammasantāpaṃ asahantiyā aṅke ṭhapitaputtakaṃ kandantaṃ bhūmiyaṃ nipajjāpetvā tassa upari ṭhatvā mataitthivatthunā dīpetabbaṃ. Tenāha – ‘‘mātāpitādayo hi chaḍḍetvāpi puttadhītādayo’’ti. Tathā cāha – “无爱胜己爱”(Natthi attasamaṃ pemaṃ)，此偈之义，应依首偈所说之方式理解。其义为：没有爱能胜过爱自己。此事应以一位亡故女人的故事来阐明：在无水的荒漠中，她因无法忍受酷热，将哭泣的孩子从膝上置于地上，自己站于其上。因此说：“父母等尚且会舍弃子女。”又如说： ‘‘Sabbā disā anuparigamma cetasā,Nevajjhagā piyataramattanā kvaci; Evaṃ piyo puthu attā paresaṃ,Tasmā na hiṃse paramattakāmo’’ti. (saṃ. ni. 1.119; udā. 41; netti. 113); 以心遍寻一切方，未曾见有胜己爱者；如是，自我是他人之所爱，故欲自爱者不应伤害他人。 Dhaññena samaṃ dhanaṃ nāma natthi, yasmā tappaṭibaddhā āhārūpajīvīnaṃ sattānaṃ jīvitavutti. Tathārūpe kāleti dubbhikkhakāle. Ekadesaṃyeva obhāsantīti ekasmiṃ khaṇe catūsu mahādīpesu obhāsaṃ pharituṃ asamatthattā sūriyassapi, pageva itaresaṃ. Bodhisattassa udayabbayassa ñāṇānubhāvena sakalajātikhettaṃ ekālokaṃ ahosīti āha ‘‘paññā…pe… sakkotī’’ti. Tamaṃ vidhamatīti pubbenivāsañāṇādayo paññā yattha pavattanti, tamanavasesaṃ byāpetvā ekappahārena pavattanato. ‘‘Vuṭṭhiyā pana pavattamānāya yāva ābhassarabhavanā’’ti pacuravasena vuttaṃ. 没有财富能与粮食相比，因为有情众生之生命维系皆依赖于食物，尤其是在饥荒之时。太阳尚且不能于一刹那间遍照四大洲，只能照亮局部，更何况其他光明。菩萨以生灭智之智力，使得所有出生地皆光明一片，故说“智慧……能照耀”。“破除黑暗”(Tamaṃ vidhamatīti)指过去世智等智慧生起之处，能遍除所有黑暗，一次性地照亮。“下雨时，直到光音天”(Vuṭṭhiyā pana pavattamānāya yāva ābhassarabhavanā)是就其普遍性而言。 Natthiputtasamasuttavaṇṇanā niṭṭhitā. 《无子等同经》释义终。 4. Khattiyasuttavaṇṇanā 4. 刹帝利经释义 14. Khettato [Pg.78] vivādā satte tāyatīti khattiyo. Vadati devatā attano ajjhāsayavasena. Dvipadādīnanti ādi-saddena catuppadabhariyaputtā gahitā. Buddhādayoti ādi-saddena ājānīyasussūsabhariyassavaputtā. Dvipadānaṃ seṭṭhoti ettha dvipadānaṃ eva seṭṭhoti nāyaṃ niyamo icchito, seṭṭho evāti pana icchito, tasmā sambuddho dvipadesu aññesu tattha ca uppajjanato seṭṭho eva sabbesampi uttaritarassa abhāvatoti ayamettha attho. Tenāha ‘‘uppajjamāno panesā’’tiādi. Kāraṇākāraṇaṃ ājānātīti ājānīyo. Gaṇhāpethāti yathā udako na temissati, evaṃ vāḷaṃ gaṇhāpetha. ‘‘Asussūsā’’ti keci paṭhanti. Āsuṇamānoti sappaṭissavo hutvā vacanasampaṭicchako. 14. 因田地争执而保护众生者，称为刹帝利。诸天依其意乐而宣说。“双足等”中，“等”字包含四足动物、妻子、儿子。“佛等”中，“等”字包含良马、良象、贤妻、顺从的儿子。“双足中最胜者”，此处之义并非限定为仅是双足中最胜，而是指其本身就是最胜者。因此，正等觉者于双足及其他众生中生起，其本身即是最胜，无有能超越者。因此说“生起时”等等。“明辨因果”者，称为良马。“令其持守”是指，像水无法浸湿一样，令猛兽持守。“不愿听从”，有些人是这样读的。愿意听闻的人，是能够承诺并接受教诲的人。 Khattiyasuttavaṇṇanā niṭṭhitā. 《刹帝利经》释义终。 5. Saṇamānasuttavaṇṇanā 5. 作声经释义 15. Ṭhite majjhanhiketi pubbaddhaṃ nikkhamitvā aparaddhaṃ appatvā ṭhitamajjhanhe. Sannisīvesūti parissamavinodanatthaṃ sabbaso sannisīdantesu. Da-kārassa hi va-kāraṃ katvā niddeso. Tenāha ‘‘sannisinnesu vissamamānesū’’ti. Sabbasattānanti sabbesañca āhārūpajīvitasattānaṃ ghammatāpane santattakāyānaṃ iriyāpathadubbalyakāloti ṭhānādiiriyāpathassa asamatthakālo. Saṇati viyāti saddaṃ karoti viya, yathā taṃ aññampi mahāvanaṃ vakkhamānanayena. Tenāha ‘‘tappaṭibhāgaṃ nāmeta’’nti chiddaveṇupabbānanti randhajātakīcakamahāveḷupabbānaṃ. Dutiyakaṃ sahāyaṃ alabhantī anabhiratiparitassanāya evamāha. Anappakaṃ sukhanti vipulaṃ uḷāraṃ vivekasukhaṃ. 15. 正值中午时分，指前半日已过，后半日未到。为了消除疲劳，大家都聚集坐下。这是将da音转为va音的解释。因此说“在聚集休息的人们中”。一切众生，指所有依靠食物生存的众生，因暑热而身体发热，行动不便之时，是不适合行住坐卧的时候。如在发声，就像其他大森林将要说出什么一样。因此说‘此乃其相似之声’。‘有孔竹节’指有孔的、会发声的大竹节。第二次没有找到同伴，因为不快乐和忧虑而这样说。极大的快乐，指广大殊胜的远离之乐。 Ekavihāratāya suññāgāraṃ paviṭṭhassa. Tena kāyavivekaṃ dasseti. Aniccānupassanādīhi niccasaññādippahānena santacittassa. Tena cittavivekaṃ dasseti. Saṃsāre bhayaṃ ikkhanato bhikkhuno ubhayavivekasampannassa, tato [Pg.79] eva uttariṃ manussadhammato ratiṃ lābhino. Amānusī ratīti bhāvanārati. Puratoti purimabhāge. Pacchatoti pacchimabhāge. Aparoti añño. Puratoti vā anāgate, anāgataṃ ārabbhāti attho. Pacchatoti atīte atītaṃ ārabbha paṭipattiyā vibādhanato. Paroti kodho cittapaṭidussanatāya. Na paroti aparo, lobho, so ce na vijjati. Etena anāgatappajappanāya atītānusocanāya ca abhāvaṃ dasseti. Atīva phāsu bhavatīti nīvaraṇajeṭṭhakassa kāmacchandassa vigamena vikkhambhitanīvaraṇassa jhānassa vasena ativiya phāsuvihāro hoti. Ekassa vasato vaneti taṇhādutiyikābhāvena ekassa araññe vivekavāsaṃ vasato. Sesaṃ tādisamevāti sesamettha yaṃ vattabbaṃ, taṃ paṭhamagāthāyaṃ vuttasadisameva. 独居者进入空屋，这显示了身远离。通过修习无常观等，断除常想等，使心寂静，这显示了心远离。比丘观察轮回的恐怖，具足两种远离，因此超越常人而获得喜乐，这非人喜乐是指修习禅定的喜乐。所谓“前”，是指前面的部分。所谓“后”，是指后面的部分。“他者”，是指其他人。或者，“前”指的是未来，意思是关于未来的。“后”指的是过去，因为过去会妨碍修行。“他者”(paro)指嗔恚，因其污染心意。“非他者”(aparo)指贪欲，若此贪欲不存在。这里显示了没有对未来的妄想，也没有对过去的追悔。因为诸盖之首的贪欲被去除，通过止息诸盖而进入禅定，所以能获得非常安乐的住处。一个人住在森林里，因为没有贪爱作为伴侣，所以能独自在森林里过着远离的生活。其余应说之义，皆与首偈所说类似。 Saṇamānasuttavaṇṇanā niṭṭhitā. 《作声经》释义终。 6. Niddātandīsuttavaṇṇanā 6. 睡眠昏沉经释义 16. Pacchime māse pacchābhattaṃ piṇḍapātappaṭikkanto catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sato sampajānoti ettakaṃ pāṭhaṃ saṅkhipitvā ‘‘niddaṃ okkamitā’’ti vuttaṃ. Kiriyāmayacittehi avomisso bhavaṅgasoto abyākataniddā. Sā hi khīṇāsavānaṃ uppajjanārahā, tassā pubbabhāgāparabhāgesu…pe… uppannaṃ thinamiddhaṃ idhādhippetā niddā, sā akhīṇāsavānaṃ yebhuyyena aniyatakālā, tabbidhuraniyatasabbhāvaṃ dassento ‘‘aticchāta…pe… āgantukaṃ ālasiya’’nti āha. Kāyālasiyapaccayā vīriyassa paṭipakkhabhūtā cattāro akusalakkhandhā tandī nāma. Tandīti sabhāvaniddeso. Tandiyanāti ākāraniṃddeso. Tandīmanatāti tandībhūtacittatā. Ālasyanti alasabhāvāharaṇaṃ. Ālasyāyitattanti alasabhāvappatti. Kāyavijambhanāti kāyassa vināmanā. Akusalapakkhā ukkaṇṭhitatāti akusalapakkhiyā anabhirati. Bhattakilamathoti yathāvuttassa bhattavatthukassa āhārassa vasena sarīre uppajjanakakhedo. Upakkiliṭṭhoti paññāya dubbalīkaraṇena upakkiliṭṭhacitto. Cittassa asamāhitattā nivāritapātubhāvo. Ariyamaggassa jotanaṃ nāma uppajjanamevāti āha ‘‘na jotati[Pg.80], na pātubhavatīti attho’’ti. Na hi ariyamaggo jotiajotināmo pavattati. 16. 最后一个月午后饭食后，结束托钵的比丘铺好四层僧伽梨衣，以右侧卧姿势保持正念正知，经文简略此段后说“已入眠”。这是指不与行作心混合的有分流，属于无记睡眠。这种睡眠只有漏尽者才能生起，其前后阶段……此处特指已生起的昏沉睡眠，这种睡眠对未断烦恼者来说，大多时间不定，为显示其与彼不同之确定自性，故说“过度饥饿……外来懒惰”。由于身体懒惰引发与精进相反的四种不善蕴，称为惛沉。惛沉是自性的描述。惛沉性是其表现形态的描述。惛沉心是具有惛沉特性的心。懒惰是懒惰状态的显现。懒惰性是达到懒惰状态。所谓身体的伸展，即是身体的弯曲。不善方面的厌烦，即属不善法的无兴趣。饮食疲劳是如前所说因食物在身体上产生的疲倦。染污是因智慧减弱而导致的心染污。因心未得定力而障碍其显现。圣道的光明即是其生起，故说“不照耀”，意即“不显现”。因为圣道的运行并非以照耀或不照耀为名。 Maggasahajātavīriyenāti lokiyalokuttaramaggasahajātavīriyena. Missakamaggo hi idha adhippeto. Nīharitvāti nīharaṇahetu. Hetuattho hi ayaṃ tvā-saddo ‘‘paññāya cassa disvā’’tiādīsu (ma. ni. 1.271) viya. Tena ‘‘maggo visujjhatī’’ti vacanaṃ samatthitaṃ hoti. ‘‘Ariyamaggaṃ visujjhatī’’ti keci paṭhanti. “与道俱生精进”，即与世间、出世间道俱生之精进。此处意指混合道。“拔除”，即拔除之因。此处的“tvā”词是表因之义，如同“以慧见”(paññāya cassa disvā)等句（《中部》1.271）中的用法。因此，“道得清净”的说法才能成立。有人读作“圣道得清净”。 Niddātandīsuttavaṇṇanā niṭṭhitā. 《睡眠昏沉经》释义终。 7. Dukkarasuttavaṇṇanā 7. 苦行经释义 17. Dukkhaṃ titikkhanti duttitikkhaṃ. Tañca dukkhamaṃ dussahanaṃ ārambhavasena dukkaraṃ, anuyuñjanavasena duttitikkhanti. Abyattenāti sāmaññassa upakārānupakāre dhamme jānanasamatthāya veyyattiyasaṅkhātāya paññāya abhāvato na byattena. Tenāha ‘‘bālenā’’ti. Yasmiṃ dhamme sati samaṇoti vuccati, taṃ sāmaññanti āha ‘‘samaṇadhammo’’ti. Imināti ‘‘dukkaraṃ duttitikkhañca, abyattena ca sāmañña’’nti iminā gāthaddhena idaṃ dassetīti idaṃ idāni vuccamānaṃ atthajātaṃ dasseti. Abhidantanti abhibhavanadantaṃ, uparidantanti attho. So hi itaraṃ musalaṃ viya udukkhalaṃ visesato kassaci khādanakāle abhibhuyya vattati. Ādhāyāti nippīḷanavaseneva ṭhapetvā. Tāluṃ āhaccāti tālupadesamāhanitvā viya. Cetasāti kusalacittena. Cittanti akusalacittaṃ. Abhiniggaṇhitvāti yathā atisamudācāro na hoti, evaṃ vibādhanavasena niggahetvā. Āpāṇakoṭikanti pāṇakoṭipariyosānaṃ, parijīvanti attho. Sambādhetīti sambādho, antarāyiko. Bahū parissayāti ayoniso kāmavitakkādivasena. 17. “难忍”(duttitikkhaṃ)，即难以忍受痛苦。那痛苦难以承受，因发起精进而为“难行”(dukkaraṃ)，因持续修习而为“难忍”(duttitikkhaṃ)。“无能者”(abyattena)，即因无智慧——此智慧名为善巧，能了知沙门身份之有益与无益法——故非有能者。因此说“愚者”(bālena)。当具备某种法时，才被称为沙门，此即“沙门性”(sāmañña)，故说“沙门法”(samaṇadhammo)。“以此”，即以此“难行亦难忍，无能沙门性”之半偈，开示如下所说之义。“以齿制”，即压制之齿，意为上齿。它在咀嚼时，能特别地压制住另一颗牙齿，犹如杵之于臼。“置”，即不压迫地安置。“抵上颚”，即如触及上颚之处。“以心”(cetasā)，即以善心。“心”(cittaṃ)，即不善心。“制伏”，即以抑制的方式掌控，使其不至过度。“至命终”(āpāṇakoṭikaṃ)，即生命终结之时，意思是只要一息尚存。“障碍”，即障碍、妨害。“多灾患”，即因不如理作意而生起欲寻等。 Pajjati cittametthāti padaṃ, ārammaṇaṃ. Iriyāpathaṃ eva padaṃ iriyāpathapadaṃ. 心于此行，故为“处”(padaṃ)，即所缘(ārammaṇa)。威仪即是处，是为“威仪处”(iriyāpathapadaṃ)。 Gīvā [Pg.81] cattāro pādāti gīvapañcamāni. Samodahanti vā samodhānahetūti ayamettha atthoti āha – ‘‘samodahitvā vā’’ti, sammā odhāya anto pavesetvāti attho. Sake ārammaṇakapāleti gocarajjhattaṃ vadati. Samodahanti samodahanto. Anissitoti tebhūmakadhammesu kañcipi dhammaṃ taṇhādiṭṭhābhinivesavasena anissito. Avihiṃsamāno vihiṃsānimittānaṃ pajahanena. Ullumpanasabhāvasaṇṭhitenāti sīlabyasanato uddharaṇarūpe saṇṭhitena, karuṇāyuttenāti attho. Tenāha ‘‘kāruññataṃ paṭiccā’’ti. 颈与四足，以颈为第五。“收摄”(samodahanti)或“为收摄故”(samodhānahetu)，此为此处之义，故说“或收摄”(samodahitvā vā)，意即妥善放置、收于内。“于自壳内”(sake kapāle)，是说于自己的行境之内。“收摄”(samodahanti)，即正在收摄。“无所依”(anissito)，即不以贪、见、取着而依于三界中任何一法。“不害”(avihiṃsamāno)，即通过舍离诸害相。“住于救济之性”(ullumpanasabhāvasaṇṭhitena)，即住于从戒难中救拔之相，意为具足悲心。因此说“缘于悲悯”(kāruññataṃ paṭiccā)。 Dukkarasuttavaṇṇanā niṭṭhitā. 《苦行经》释义终。 8. Hirīsuttavaṇṇanā 8. 惭经释义 18. Nisedhetīti nivāreti pavattituṃ na deti. Pucchati devatā. Apaharantoti apanento, yathā sabbena sabbaṃ akkosavatthu na hoti, evaṃ pariharantoti attho. Bujjhati sārathividhaṃ. Attani nipātaṃ na deti, ājānīyo hi yuttaṃ pajānāti. Abhūtena abhūtakkosena parimutto nāma natthi bālānañca janānaṃ parāpavāde yuttapayuttabhāvato. Tenāha bhagavā – 18. “制止”(nisedheti)，即阻止，不令生起。天神提问。“去除”(apaharanto)，即移除，意为避开，以使辱骂之事完全无从发生。“觉知”，即了知车夫之法。不让自己失足，因为良马自知合宜。世上没有能免于不实诽谤的人，因为愚人与凡夫在指责他人时，本就如此行事（不论是否恰当）。因此世尊说： ‘‘Nindanti tuṇhimāsīnaṃ, nindanti bahubhāṇinaṃ; Mitabhāṇimpi nindanti, natthi loke anindito’’ti. (dha. pa. 227); “默然静坐，人亦非之；言谈过多，人亦非之；言语适量，人亦非之。世间无人不受非议。”（《法句经》227） Tanuyāti vā katipayā. Tenāha ‘‘appakā’’ti. Sadā satāti hirinisedhabhāve kāraṇavacanaṃ. Pappuyyāti patvā adhigantvā. Vānato nikkhantattā nibbānaṃ, asaṅkhatadhātu. “少数”(tanuyā)，或为若干。因此说“少”(appakā)。“常具念”(sadā satā)，此句是说明因有惭而制止的原因。“抵达”(pappuyya)，即到达、证得。因离于“渴爱”(vāna)，故为“涅槃”(nibbānaṃ)，是无为界。 Hirīsuttavaṇṇanā niṭṭhitā. 《惭经》释义终。 9. Kuṭikāsuttavaṇṇanā 9. 孤邸经释义 19. Antoti kucchiabbhantare. Vasanaṭṭhānaṭṭhenāti vasanabhāvena. Kulapaveṇinti kulācāraṃ kulatantiṃ. Santānakaṭṭhenāti kulasantatiyā bandhanabhāvena[Pg.82]. Evaṃ sabbapadehi pucchitatthassa anujānanavasena ‘‘ekaṃsavacane nipāto’’ti vuttaṃ. Āpādikā posikā mātucchā mahāpajāpati mātā evāti katvā ‘‘pahāya pabbajitattā’’ti avisesato vuttaṃ. Pahāya pabbajitattā natthīti ānetvā sambandho. Puna mātukucchivāsādīnaṃ abhāvavacaneneva vaṭṭamhi bandhanassa abhāvo dīpito hotīti na gahito. Ayaṃ kira devatā yathā puthujjanā buddhānaṃ guṇe na jānanti, evaṃ na jānāti, tasmā ‘‘mayā sannāhaṃ bandhitvā’’tiādimāha. 19. “内”(anto)，即腹内。“以居住处之义”，即以居住的状态。“家族传统”(kulapaveṇi)，即家族的行仪、家族的传承。“以延续之义”，即以维系家族延续的状态。如此，由于是以应允的方式回答所有文句所问之义，故说此为“表决定义之助词”。将乳母、养母、姨母、摩诃波阇波提(Mahāpajāpatī)等皆视为母亲，故不加区别地说“因舍离而出家”。应与“因舍离而出家，故不存在”关联理解。再者，仅以“无住母胎等”之说，即已阐明轮回中无有束缚，故（此义）未再论及。这位天女，据说如同凡夫不了解佛陀的功德一般，她也不了解，因此才说了“我已披上铠甲”等语。 Kuṭikāsuttavaṇṇanā niṭṭhitā. 《孤邸经》释义终。 10. Samiddhisuttavaṇṇanā 10. 沙弥提经释义 20. Tapanabhāvena tapanodakattā tapodāti tassa rahadassa nāmaṃ. Tenāha ‘‘tattodakassa rahadassā’’ti. Tatoti nāgabhavane udakarahadato tapodā nāma nadī sandati. Sā hi nadī bhūmitalaṃ ārohati. ‘‘Edisā jātā’’ti vacanaseso. Petalokoti lohakumbhinirayā idhādhippetāti vadanti. Rahadassa pana ādito pabbatapādavanantaresu bahū petā viharanti, svāyamattho petavatthupāḷiyā lakkhaṇasaṃyuttena ca dīpetabbo. Yatāyanti yato rahadato ayaṃ. Sātodakoti madhurodako. Setodakoti parisuddhodako, anāvilodakoti attho. Tatoti tapodānadito. 20. 因其有灼热之性、为灼热之水，故彼湖名为“温泉”(tapodā)。因此说“热水湖的”。“从彼处”，即从龙宫的水湖流出一条名为“温泉”的河。此河确实会涌至地面。“生为如此”是省略之语。“饿鬼界”(petaloka)，此处意指铜釜地狱，有人如是说。又，此湖之源头，山脚林间，有多饿鬼居住，此义当由《饿鬼事》(Petavatthu)及《勒叉那相应》(Lakkhaṇasaṃyutta)阐明。“从何来”(yatāyan)，即“此从何湖来”。“悦意水”(sātodaka)，即甘甜之水。“白水”(setodaka)，即清净之水，意为无浊之水。“从彼处”，即从温泉河。 Samiddhoti avayavānaṃ sampuṇṇatāya saṃsiddhiyāva sammā iddho. Tenāha ‘‘abhirūpo’’tiādi. Padhāne sammasanadhamme niyutto, taṃ vā ettha atthīti padhāniko. Senāsanaṃ suṭṭhapitadvāravātapānaṃ, tesaṃ pidahanena utuṃ gāhāpetvā. “沙弥提”(samiddhi)，即因肢分圆满、成就圆满而为“善成就”(sammā iddho)。因此说“容貌端正”等。“精勤者”(padhāniko)，即致力于精勤与思择法之人，或因此法于其身中存在。住所门窗设置妥善，通过关闭它们来使气候适宜。 Pubbāpayamānoti nhānato pubbabhāge viya vodakabhāvaṃ āpajjamāno gamento. Avattaṃ paṭikkhipitvā vattaṃ dassetuṃ ‘‘tattha…pe… na otaritabba’’nti paṭhamaṃ vuttaṃ. Sabbadisāpalokanaṃ yathā nhāyanaṭṭhānassa manussehi vivittabhāvajānanatthaṃ. Khāṇuādivavatthāpanaṃ cīvarādīnaṃ ṭhapanatthaṃ udakasamīpeti [Pg.83] adhippāyo. Ukkāsanaṃ amanussānaṃ apagamanatthaṃ. Avakujjaṭṭhānaṃ taṅkhaṇepi uparimakāyassa ujukaṃ avivaṭakaraṇatthaṃ. Cīvarapiṭṭheyeva ṭhapetabbaṃ yattha vā tattha vā aṭṭhapetvā. Udakanteti udakasamīpe. Sinnaṭṭhānanti sedagatapadeso. Pasāretabbaṃ tassa sukkhāpanatthaṃ. Saṃharitvā ṭhapanaṃ puna sukhena gahetvā nivāsanatthaṃ. Nābhippamāṇamattaṃ otaraṇaṃ tāvatā udakapaṭicchādilakkhaṇappattato. Vīciṃ anuṭṭhāpentenātiādi saṃyatakāritādassanaṃ. Nivāsanaṃ parikkhipitvāti antaravāsakaṃ kaṭippadesassa yathā parito hoti, evaṃ khipitvā parivasitvā. “先行”(pubbāpayamāno)，即如沐浴前，行于无水之处。为斥除非法、开示正行，故先说“于彼处……不应入”等。环顾四周，是为了了知沐浴处是否无人。设置木桩等，意为在水边，用以放置衣物等。清咳，是为了令非人离去。弯腰站立，是为了在那一刻也不暴露上身。衣物应置于衣架上，而非随意放置。“水边”(udakante)，即近水之处。“湿处”(sinnaṭṭhānaṃ)，即汗湿之处。应展开，以使其干燥。收叠放置，是为了之后能方便取来穿着。入水仅至脐深，因为如此已达水所遮覆之相。“不生波浪”等，是为显示行为的收摄。“围裹下裙”(nivāsanaṃ parikkhipitvā)，即将下衣(antaravāsaka)围绕腰部穿上。 Sarīravaṇṇopi vippasīdi sammadeva bhāvanānussatimpi vindantassāti adhippāyo. Samanaṃ niggahetunti kilesavasaṃ gataṃ attano cittaṃ niggaṇhituṃ. Kāmūpanītāti kāmaṃ upagatacittā. Atha vā kilesakāmena there upanītacittā. “身色亦清净”，意指因正得禅修之念。‘为平息’(samanaṃ niggahetuṃ)，即为了调伏自己那已受烦恼控制的心。‘为欲所引’(kāmūpanītā)，即心已趋向欲乐。或者，因烦恼欲而心被引向长老。 Aparibhuñjitvāti ananubhotvā. Anubhavitabbanti atthato āpannamevāti āha ‘‘pañcakāmaguṇe’’ti. Bhikkhasīti yācasi. Tañca bhikkhācariyavasenāti āha ‘‘piṇḍāya carasī’’ti. Kāmaparibhogagarugamanakālo nāma visesato paṭhamayobbanāvatthāti āha ‘‘daharayobbanakālo’’ti. Obhaggenāti majjhe saṃbhaggakāyena. Jiṇṇakāle hi sattānaṃ kaṭiyaṃ kāyo obhaggo hoti. “未受用”即未曾体验。“应受用”是指实际上已陷入其中，故说“五欲”。“你乞求”即你请求。那是以行乞的方式，故说“你为乞食而行”。“沉溺欲乐之时”特指最初的青春时期，故说“年少青春之时”。“弯曲”即身体中部弯折。因为众生年老时，腰部的身体会弯曲。 Voti nipātamattaṃ ‘‘ye hi vo ariyā’’tiādīsu viya. Sattānanti sāmaññavacanaṃ, na manussānaṃ eva. Dehanikkhepananti kaḷevaraṭṭhapitaṭṭhānaṃ. Natthi etesaṃ nimittanti animittā, ‘‘ettakaṃ ayaṃ jīvatī’’tiādinā sañjānananimittarahitāti attho. Na nāyareti na ñāyanti. Ito paranti ettha paranti aññaṃ kālaṃ. Tena orakālassapi saṅgaho siddho hoti. Paramāyuno orakāle eva cettha paranti adhippetaṃ tato paraṃ sattānaṃ jīvitassa abhāvato. Vavatthānābhāvatoti kālavasena vavatthānābhāvato. Vavatthānanti cettha paricchedo veditabbo, na asaṅkarato vavatthānaṃ, nicchayo vā. Abbudapesītiādīsu abbudakālo pesikālotiādinā kāla-saddo paccekaṃ yojetabbo. Kāloti idha pubbaṇhādivelā adhippetā. Tenāha pubbaṇhepi hītiādi[Pg.84]. Idheva dehena patitabbanti sambandho. Anekappakāratoti nagare jātānaṃ gāme, gāme jātānaṃ nagare, vane jātānaṃ janapade, janapade jātānaṃ vanetiādinā anekappakārato. Ito cutenāti ito gatito cutena. Idha imissaṃ gatiyaṃ. Yante yuttagoṇo viyāti yathā yante yuttagoṇo yantaṃ nātivattati, evaṃ kālo gatipañcakanti evaṃ upamāsaṃsandanaṃ veditabbaṃ. “Vo”只是一个助词，如同“汝等圣者”(ye hi vo ariyā)等句中所示。“众生”是通称，并非专指人类。“舍身”(Dehanikkhepana)是指遗体停放之处。“他们没有征兆”即是“无相”(animittā)，意思是，没有“此人能活多久”之类的认识征兆。“不被知晓”(Na nāyare)即不被认识(na ñāyanti)。这里“此后”(paraṃ)的“后”是指另一个时间。因此，也包括短寿的情况。这里所说的“后”，意指在最长寿命之前的短寿期，因为此后众生便无寿命可言。“没有决定”，是指没有时间上的决定。这里的“决定”应理解为界限(paricchedo)，而非不混淆的决定，或决断。在“阿浮陀时、胚芽时”等处，“时”字应分别与“阿浮陀”、“胚芽”等词搭配。“时”在这里指的是上午等时间。因此说“即使在上午也是……”。在此处，与“身体坠落”有关联。“多种方式”是指，生于城市者死于乡村，生于乡村者死于城市，生于森林者死于城镇，生于城镇者死于森林等等，以多种方式。“由此死去”(Ito cutena)是指从此趣死去。“此”(Idha)即在此趣中。“犹如轭牛于榨机”，正如被系于榨机的牛不能超越榨机一样，死时亦不超越五趣，应知此比喻的关联。 Ayaṃ kāloti ayaṃ maraṇakālo. Pacchime kāleti pacchime vaye. Tisso vayosīmāti. Paṭhamādikā tisso vayassa sīmā atikkantena. Purimānaṃ hi dvinnaṃ vayānaṃ sabbaso sīmā atikkamitvā pacchimassa ādisīmaṃ atikkanto tathā vutto. ‘‘Ayañhi samaṇadhammo…pe… na sakkā kātu’’nti vatvā tamatthaṃ vitthārato dassetuṃ ‘‘tadā hī’’tiādi vuttaṃ. Gaṇhitunti pāḷito atthato ca hadaye ṭhapanavasena gaṇhituṃ. Paribhuñjitunti vuttadhammapariharaṇasukhaṃ anubhavituṃ. Ekassa kathanato paṭhamaṃ gāthaṃ suttaṃ vā ussāreti, tasmiṃ niṭṭhite itaro dhammakathiko taṃyeva vitthārento dhammaṃ katheti, ayaṃ sarabhāṇadhammakathā. Suttageyyānusārena yāva pariyosānā ussāraṇaṃ sarabhaññadhammakathā. ‘‘Mā maṃ kālo upaccagā’’ti vadanto ‘‘samaṇadhammassa karaṇassa ayaṃ me kālo’’ti katheti, tato paro ‘‘pacchimavayo añño kālo’’ti katheti. ‘‘Kālaṃ vohaṃ…pe… tasmā abhutvā bhikkhāmī’’ti vadanto attanā kataṃ paṭipattiñca sahetukaṃ sānisaṃsaṃ katheti. “此时”指的是死亡的时刻。“最后时”指的是晚年。“三寿限”是指已超越了三个年龄阶段的界限。因为他完全超越了前两个年龄阶段的界限，并且也超越了最后一个年龄阶段的初始界限，所以才这样说。在说了“这个沙门法……不能实行”之后，为了详细地说明这个意思，所以说了“因此”等等。“执持”指的是从经文和意义两方面，牢记在心里。“受用”指的是体验守护所说之法的快乐。由于由一人讲述，先高声地背诵偈颂或者经文，此人结束后，另一位说法者就详细地解释其义而说法，这称为‘接续说法’。依照经与偈的音调，直到最后都高声地背诵，称为‘音诵说法’。说“莫让时间超越我”的人，是说“现在是我实行沙门法的时候”；在这之后，另一个人说“晚年是另外一个时间”。说“我知时……因此未受用而乞食”的人，是宣说自己所行的实践，并说明其因与果报。 Taṃ gāravakāraṇaṃ sandhāya. Etanti ‘‘atha kho sā devatā pathaviyaṃ patiṭṭhahitvā’’ti etaṃ vuttaṃ. Daharo tvantiādimāha lobhābhibhūtatāya adhigatattā. Sabbasampattiyuttoti bhogasampadā parivārasampadāti sabbasampattīhi yutto. Alaṅkāraparihāranti alaṅkārakaraṇaṃ. Anikkīḷitāvīti akīḷitapubbo. Kīḷanañcettha kāmānaṃ paribhogoti āha ‘‘abhuttāvī’’ti. Akatakāmakīḷoti akatakāmānubhavanappayogo. Sayaṃ attanā eva dissantīti sandiṭṭhā, sandiṭṭhā eva sandiṭṭhikā, attapaccakkhato sandiṭṭhikā. Pakaṭṭho kālo patto etesanti kālikā, te kālike. 这是出于恭敬故。“此”是指“那时，那位天神立于地上”。说“年轻的你”等，是因为被贪欲所征服。“具足一切成就”是指财富圆满、眷属圆满等一切成就。“佩戴饰物”即装饰。“未曾嬉戏”即未曾玩乐过。此处的“嬉戏”是指享受欲乐，故说“未曾受用”。“未行欲乐嬉戏”即未曾体验欲乐。“自见”(sandiṭṭhā)即亲眼所见，“现见的”(sandiṭṭhikā)即亲自证知的。“已达殊胜之时者”即“时至者”(kālikā)，他们是“时至的”(kālike)。 Cittānantaranti [Pg.85] icchitacittānantaraṃ, icchiticchitārammaṇākāreti attho. Tenevāha ‘‘cittānantaraṃ icchiticchitārammaṇānubhavanaṃ na sampajjatī’’tiādi. Cittānantaraṃ laddhabbatāyāti anantaritasamādhicittānantaraṃ laddhabbaphalatāya. Samohitesupīti sambhatesupi. Sampannakāmassāti samiddhakāmassa. Cittakārā rūpalābhena, potthakārā paṭimākārakā, rūpakārā dantarūpakaṭṭharūpa-loharūpādikārakā. Ādisaddena nānārūpavesadhārīnaṃ naṭādīnaṃ saṅgaho. Sesadvāresūti ettha gandhabbamālākārasūpakārādayo vattabbā. “随心所欲”(Cittānantaraṃ)即随心念之后立即，意为随心所欲获得所缘的方式。因此说：“随心所欲地体验所欲之境是不会成就的”等。“心念之后立即获得”是指在无间定心之后能获得果。“即使聚集”(Samohitesupi)即即使集合(sambhatesupi)。“欲乐圆满者”(Sampannakāmassā)即欲乐成就者(samiddhakāmassa)。“画家”(Cittakārā)以获得色，“塑像者”(potthakārā)即造像者，“雕刻师”(rūpakārā)即制作象牙、木、金属等像者。“等”字包含装扮成各种形象的演员等。“于其余诸门”，此处应说及乐师、花环师、厨师等。 Soti samiddhitthero. Samohitasampattināti saṅgāhabhogūpakaraṇasampattinā. Pattabbadukkhassāti kāmānaṃ āpajjanarakkhaṇavasena laddhabbassa kāyikacetasikadukkhassa. Upāyāsassāti daḷhaparissamassa viratassa. ‘‘Vissātassā’’ti keci. ‘‘Paccavekkhaṇañāṇenā’’ti keci paṭhanti. Asukasmiṃ nāma kāle phalaṃ hotīti evaṃ udikkhitabbo nassa kāloti akālo. Etthāti etesu navasu lokuttaradhammesu. Ehipassavidhinti ‘‘ehi passā’’ti evaṃ pavattavidhivacanaṃ. Upanetabboti vā upaneyyo, so eva opaneyyiko. Viññūhīti vidūhi paṭividdhasaccehi. Te ekaṃsato ugghaṭitaññūādayo hontīti āha ‘‘ugghaṭitaññūādīhī’’ti. ‘‘Paccatta’’nti etassa patiattanīti bhummavasena attho gahetabboti āha ‘‘attani attanī’’ti. “彼”(So)即萨弥提(Samiddhi)长老。“具足所集”是指拥有聚集的财物和资具。“应得之苦”是指因追求、守护欲乐而获得的身心痛苦。“绝望”(Upāyāsassa)即远离(viratassa)强力勤苦(daḷhaparissamassa)。有些人读作“闻名者”(Vissātassā)。有些人读作“省察智”(Paccavekkhaṇañāṇena)。“于某时有果”，没有可以如此期望其发生的特定时间，故为“无时”(akālo)。“于此”是指于此九种出世间法中。“来见法”是指“来见”(ehi passa)这样进行的方式。“应引导”(Upanetabbo)或“可引导”(upaneyyo)，此即“导向的”(opaneyyiko)。“由智者”(Viññūhi)即由通达真理的贤者。他们确实是速知者等，故说“由速知者等”。“各自”(Paccattaṃ)一词，应依处格理解为“于各自中”，故说“于各自中”(attani attani)。 Sabbapadehi sambandhoti ‘‘kathaṃ ādīnavo ettha bhiyyo, kathaṃ akāliko’’tiādinā sabbehi paccekaṃ sambandho veditabbo. “与一切句有关联”，即应知与“此中过患如何更多？如何是无时？”等所有句子，皆有个别的关联。 Navoti taruṇo na ciravasso. Ye bhikkhunovādakalakkhaṇappattā, te sandhāya ‘‘vīsativassato paṭṭhāya thero’’ti vuttaṃ. Idha sāsanaṃ nāma sikkhattayasaṅgahaṃ piṭakattayanti āha ‘‘dhammena hī’’tiādi. Tattha dhammena vinayo ettha vinā daṇḍasatthehīti dhammavinayo. Dhammāya vinayo ettha na āmisatthanti dhammavinayo. Dhammato vinayo na adhammatoti dhammavinayo. Dhammo vā bhagavā dhammassāmī dhammakāyattā, tassa dhammasaññitassa satthu vinayo, na takkikānanti dhammavinayo. Dhamme vinayo na adhamme vinayo. Dhammo ca so yathānusiṭṭhaṃ paṭipajjamāne satte apāyesu apatamāne dhāretīti, sabbe saṃkilesato vinetīti vinayo cāti dhammavinayo. Tenāha ‘‘ubhayampetaṃ sāsanasseva nāma’’nti. “新”(Navo)即年轻，非年长。针对那些已达教诫比丘尼(bhikkhunī)之相者，故说“从二十夏起为长老”。此处的“教法”(sāsanaṃ)是指包含三学的三藏，故说“以法”等。其中，“此中以法调伏，无有刑罚刀杖”，故为“法律”(dhammavinayo)。“此中为法而调伏，不为利养”，故为“法律”。“从法而调伏，不从非法”，故为“法律”。或，法即世尊，因是法身故为法主；此乃彼名为“法”之导师的教诫，而非思辨者之教诫，故为“法律”。于法中调伏，非于非法中调伏。又，法者，能住持如所教而行之众生，令不堕于恶趣；律者，能调伏一切杂染，故为“法律”。因此说：“此二者皆为教法之名。” Dhammavinayoti [Pg.86] dhammena yutto vinayoti dhammavinayo ājaññaratho viya. Dhammo ca vinayo cāti vā dhammavinayo, taṃ dhammavinayaṃ. Dhammavinayānañhi satthubhāvavacanato dhammavinayattasaṃsiddhi dhammavinayānaṃ aññamaññaṃ visesanato. Abhidhammepi vinayavacananti dhammavinayadvayasiddhi, desitapaññattavacanato dhammavinayasiddhi. Dhammo catudhā desito sandassana-samādāpana-samuttejana-sampahaṃsanavasena, vinayo catudhā paññatto sīlācārato parājitavasena. Dhammacariyā sakavisayo, vinayapaññatti buddhavisayo. Pariyāyena desito dhammo, nippariyāyena paññatto vinayo. Dhammadesanā adhippāyatthappadhānā, vinayapaññatti vacanatthappadhānā. Paramatthasaccappadhāno dhammo, sammutisaccappadhāno vinayo. Āsayasuddhipadhāno dhammo, payogasuddhipadhāno vinayo. “法与律”（Dhammavinayo）是指与法相应的律，犹如良马之车。或者说，“法”与“律”合称“法与律”。因其为导师之言，故成就法与律；法与律之间亦相互区别。在阿毗达摩(Abhidhamma)中亦有关于律的言说，故法与律二者得以成立；因有教说之法与制定之律，故法与律得以成立。法以四种方式被宣说：即开示、劝导、激励、令欢喜；律以四种方式被制定：即从戒行与波罗夷等方面。法行是个人范围，律制是佛陀范围。法以譬喻（间接）的方式解说，律以无譬喻（直接）的方式制定。说法以意趣为主，制律以言辞为主。法以胜义谛为主，律以世俗谛为主。法以意乐清净为主，律以行为清净为主。 Kiriyadvayasiddhiyā dhammavinayasiddhi. Dhammena hi anusāsanasiddhi, vinayena ovādasiddhi. Dhammena dhammakathāsiddhi, vinayena ariyatuṇhībhāvasiddhi. Sāvajjadvayaparivajjanato dhammavinayasiddhi. Dhammena hi visesato pakatisāvajjapariccāgasiddhi, vinayena paññattisāvajjapariccāgasiddhi. Gahaṭṭhapabbajitānaṃ sādhāraṇāsādhāraṇaguṇadvayasiddhi. Bahussutasutapasannadvayato pariyatti-pariyāpuṇana-dhammavihāra-vibhāgato dhammadharavinayadharavibhāgato ca dhammavinayadvayasiddhi, saraṇadvayasiddhiyā dhammavinayadvayasiddhi. Idha sattānaṃ duvidhaṃ saraṇaṃ dhammo attā ca. Tattha dhammo suciṇṇo saraṇaṃ. ‘‘Dhammo have rakkhati dhammacāri’’nti (theragā. 303; jā. 1.10.102; 1.15.385) hi vuttaṃ. Sudanto attāpi saraṇaṃ ‘‘attā hi attano nātho’’ti (dha. pa. 160, 380) vacanato. Tena vuttaṃ ‘‘saraṇadvayasiddhiyā dhammavinayasiddhī’’ti. Tattha yatassa dhammasiddhi, yato ca vinayasiddhi, tadubhayaṃ dassento āha – ‘‘dhammena hettha dve piṭakāni vuttāni, vinayena vinayapiṭaka’’nti. Adhunā āgato idāneva na cirasseva upagato. 通过两种行持的成就，法与律得以成就。以法成就教诫，以律成就劝导。以法成就说法，以律成就圣默然。通过避免两种过失，法与律得以成就：以法特别成就舍弃自性罪，以律成就舍弃制戒罪。通过在家众与出家众共通及不共通的两种功德，（法与律得以成就）。通过多闻与净信二者，通过教理、通达、法住的区分，以及通过持法者与持律者的区分，法与律二者得以成就。通过两种皈依的成就，法与律得以成就。于此，众生有两种皈依：法与自我。其中，善行之法是皈依，如言：“法实护法行者”（长老偈303；本生1.10.102；1.15.385）。善调伏之自我亦是皈依，如言：“自己实是自己之主”（法句经160, 380）。故言“通过两种皈依的成就，法与律得以成就”。其中，为显示法与律的成就来源，（世尊）说：“此中，以法说二藏，以律说律藏”。“新近到来”（Adhunā）是指刚刚、不久前才接近。 Mahante ṭhāne ṭhapetvāti mahesakkhatādassanatthaṃ attano parivārena mahantaṭṭhāne ṭhapitabhāvaṃ pavedetvā. Mahatiyāti upasaṅkamanavandanādivacanāpajjanavasena samāciṇṇāya. Sabbepi kira nisīdantā taṃ ṭhānaṃ ṭhapetvāva nisīdanti. Thirakaraṇavasenāti daḷhīkaraṇavasena. Ayaṃ kira devatā ñāṇasampannā mānajātikā, tasmā nāyaṃ mānaṃ appahāya [Pg.87] mama desanaṃ paṭivijjhituṃ sakkotīti mānaniggaṇhanatthaṃ ādito duviññeyyaṃ kathento bhagavā ‘‘akkheyyasaññino’’tiādinā tāya ñātumicchitakāmānaṃ kālikādibhāvaṃ, dhammassa ca sandiṭṭhikādibhāvaṃ vibhāvento dve gāthā abhāsi. “安立于大处”是为了显示其大势力，即表明自己及其眷属被安立于显赫地位。“以大（恭敬）”是指通过行至、礼拜等方式所行的恭敬。据说所有坐下的人都会避开那个位置才坐。“以坚固的方式”即是“以牢固的方式”。据说这位天女虽具智慧，但生性傲慢，因此若不舍弃我慢，则无法彻见我所说之法。为了调伏其我慢，世尊(Bhagavā)起初宣说了甚深难解之法，以‘于名言起想者’等句，为（她）分别阐释了（诸行）暂时性等状态，以及（涅槃）法之现见性等特质，而说了两首偈颂。 Akkheyyatoti gihiliṅgapariyāyanāmavisesādivasena tathā tathā akkhātabbato. Tenāha ‘‘kathānaṃ vatthubhūtato’’ti. Etesanti sattānaṃ. Patiṭṭhitāti pavattitā āsattā. Pañcannaṃ kāmasaṅgādīnaṃ vasena āsattā hontu, itaresaṃ pana kathanti? Aniṭṭhaṅgatopi hi ‘‘idaṃ nu kho’’tiādinā kaṅkhato tattha āsatto eva nāma avijahanato, tathā vikkhepagato vikkhepavatthusmiṃ, anusayānaṃ pana āsattabhāve vattabbameva natthi. Maccuno yoganti, maccubandhanaṃ, maraṇadhammatanti attho. Yasmā apariññātavatthukā anatītamaraṇattā maccunā yathāruci payojetabbā, tattha tattha uparūpari ca khipitāya āṇāya abbhantare eva honti, tasmā vuttaṃ ‘‘payogaṃ…pe… āgacchantī’’ti. Yasmā tebhūmakā dhammā kamanīyaṭṭhena kāmā, nesampi kālassa laddhabbatāya kālikatā idha akkheyyavacanena paveditā. Tenāha – ‘‘evamimāya gāthāya kālikā kāmā kathitā’’ti. Sabbepi tebhūmakā dhammā kamanīyā, yasmā ca kālikānaṃ kāmānaṃ tathāsabhāvatā kathitā. Ayampi gāthā tadatthameva dīpetīti imāya te kathitā eva honti. Ye ca sattā pañcasu khandhesu diṭṭhitaṇhādivasena patiṭṭhitā ‘‘itthī, puriso, ahaṃ, mamā’’ti ca abhinivisiya kāme paribhuñjanti, te maraṇaṃ nātivattanti. Evampettha kāmānaṃ kālikattho kathitoti āha ‘‘kālikā kāmā kathitā’’ti. “应说”（Akkheyya）是指以在家相、譬喻、特定名称等各种方式来解说。因此说“因其为言说之所依”。“于此”（Etesaṃ）指于众生。“安住”（Patiṭṭhitā）即持续、执著。他们因五种欲贪等而执著，至于其他的呢？即使是处于不悦意境者，也会因为“这究竟是什么”等疑惑而执著不舍；散乱的人亦执著于散乱的事物；至于随眠，其执著性则更不待言。“死魔之轭”（Maccuno yogaṃ）即死亡的束缚，意思是必死的性质。由于没有透彻地认知所缘，不能超越死亡，故为死魔随意驱使，恒常处于其所投射的命令范围之内。因此说“他们趣向……死魔之轭”。三界诸法以其可爱可意而成其为“欲”（kāma），又因其有时限性，故在此处以“应说”一词宣说为有时限的欲。因此说：“如是，此偈宣说了有时限的欲”。一切三界诸法皆为可爱可意，而有时限的欲之本性亦已宣说。此偈亦为阐明此义，故由此偈，彼等已被宣说。那些众生在五蕴中因为邪见、爱欲等而安住，执取“女人、男人、我、我所”而享受诸欲，他们不能超越死亡。如是，于此已宣说诸欲有时限之义，故言：“有时限的欲已被宣说”。 Ayaṃ ñātapariññāti rūpārūpadhamme lakkhaṇādito ñāte katvā paricchindanapaññā. Tenāha ‘‘evaṃ ñātaṃ katvā’’tiādi. Padaṭṭhānaggahaṇeneva cettha tesaṃ rūpārūpadhammānaṃ paccayo gahitoti paccayapariggahassapi saṅgaho daṭṭhabbo. Tīreti tuleti vīmaṃsati. Dvācattālīsāya ākārehīti iminā matthakappattaṃ mahāvipassanaṃ dasseti. Te pana ākārā visuddhimaggasaṃvaṇṇanāya vuttanayena veditabbā. ‘‘Aniccānupassanāya niccasaññaṃ pajahatī’’tiādinā vipassanākkhaṇepi ekadesena pahānaṃ labbhateva, anavasesato pana pahānavasena pahānapariññaṃ dassento āha ‘‘aggamaggena [Pg.88] …pe… ayaṃ pahānapariññā’’ti. Tathā ca āha ‘‘evaṃ tīhi pariññāhī’’tiādi. 此为知遍知（ñātapariññā），即了知色法与无色法的特相后，加以辨别的智慧。因此说“如是了知后”等。此处，仅以把握近因，即应视为已把握彼等色法与无色法之缘，故当知亦含摄了缘之把握。“审度”（Tīreti）即权衡、思察。“以四十二种行相”，此句显示已达顶点的观（vipassanā）。而此等行相，当依《清净道论释》（Visuddhimaggasaṃvaṇṇanā）所述之法了知。“以无常随观舍断常想”等句，说明在观（vipassanā）的刹那，亦可获得部分的舍断；然而，为显示以无余舍断方式而有的舍断遍知（pahānapariññā），故说“以顶道……此为舍断遍知”。同样也说“如是依三遍知”等。 Akkhātāranti akkhātabbaṃ, na akkheyyakaṃ. Tenāha ‘‘kammavasena kāraka’’ntiādi. Kārakanti ca sādhanamāha. Na maññatīti vā maññanaṃ nappavatteti akkhātāranti khīṇāsavaṃ. Atha vā tañhi tassa na hotīti taṃ kāraṇaṃ tassa khīṇāsavassa na hoti na vijjati, yena diṭṭhitaṇhādikāraṇena akkheyyaṃ khandhapañcakaṃ ‘‘tisso’’ti vā ‘‘phusso’’ti vā ‘‘itthī’’ti vā ‘‘puriso’’ti vā abhinivissa vadeyyāti evamettha attho veditabbo. Manussanāgādīhi pūjanīyattā ‘‘yakkho’’ti sabbadevānaṃ sādhāraṇavacananti devadhītāpi ‘‘yakkhī’’ti vuttā. Akkheyyanti pahānapariññāya pahānamaggo, tassa ārammaṇabhūtaṃ nibbānampi gahitaṃ. Na maññatīti khīṇāsavassa assa phalappattīti āha ‘‘navavidho lokuttaradhammo kathito’’ti. “说者”（Akkhātāraṃ）是指应被言说者（akkhātabbaṃ），而非应说之法（akkheyyaṃ）。因此说“以业为因的作者”等。“作者”（kāraka）是指成办的工具。“不思量”（na maññati）或说不生起思量，（此中“说者”）是指漏尽者。或者说，彼（思量之）因于彼漏尽者已不存在、已无有，漏尽者不会因见、爱等因而执取五蕴为“提舍”（Tissa）、“弗沙”（Phussa）、“女”、“男”而说。此中之义当如是了知。因其为人、龙等所应供养，故“夜叉”（yakkha）是诸天之通称，因此天女亦被称为“夜叉女”（yakkhī）。“应说之法”（Akkheyyaṃ）是指舍断遍知的舍断道，及其所缘境涅槃亦被含摄。“不思量”是指漏尽者已证得道果，故说“已宣说九种出世间法”。 Visesīti visesajātiādivasena seyyoti attho. Tesu gahitesūti tesu seyyamānādīsu tīsu mānesu gahitesu. Tayo seyyamānā, tayo sadisamānā, tayo hīnamānā gahitāva honti. So puggaloti so appahīnamaññanapuggalo. Teneva mānena hetubhūtena. Upaḍḍhagāthāyāti purimaddhena pana vatthukāmā vuttāti āha ‘‘kālikā kāmā kathitā’’ti. 殊胜，即以殊胜种姓等为优胜之义。于彼等被执取时，即于胜慢、等慢、劣慢这三种慢中被执取。三种胜慢、三种等慢、三种劣慢，皆为被执取。彼人即是未断慢之人。以彼慢为因。前半偈是说，前半部分已宣说事欲，故云“有时限的欲已被说明”。 Vidhīyati visadisākārena ṭhapīyatīti vidhā, koṭṭhāso. Kathaṃvidhanti kathaṃ patiṭṭhitaṃ, kena pakārena pavattitanti attho. Vidahanato hīnādivasena vividhenākārena dahanato upadhāraṇato vidhā, māno. Mānesūti nimittatthe bhummaṃ, mānahetūti attho. Na calatīti na vedhati attano parisuddhapakatiṃ avijahanato. 以不同方式安立，故为“分”(vidhā)，即部分。“如何差别”(Kathaṃvidhaṃ)，意为“如何建立”、“以何方式进行”。因以低劣等各种方式确立或思择，故为“分”(vidhā)，即是慢。“于慢中”(Mānesu)是表因的处格，意为“以慢为因”。“不动摇”(Na calati)即不震动，因其不舍弃自身清净的本性。 Paññā ‘‘saṅkhā’’ti āgatā, paññāti yoniso paṭisaṅkhānaṃ. Saṅkhāyakoti saṅkalanapaduppādanādi-piṇḍagaṇanāvasena gaṇako papañcasaṅkhāti mānādipapañcabhāgā. Te te dhammā sammā yāthāvato saṅkhāyanti upatiṭṭhanti etāyāti saṅkhā, paññā. Ekaṃ dvetiādinā saṅkhānaṃ gaṇanaṃ paricchindananti saṅkhā, gaṇanā. Saṅkhāyati bhāgaso kathīyatīti saṅkhā[Pg.89], koṭṭhāso. Saṅkhānaṃ satto puggalotiādinā saññāpananti saṅkhā, rattotiādi paṇṇatti. Khīṇāsavo jahi pajahi rāgādīnaṃ suppahīnattā. Navabhedaṃ pabhedato, saṅkhepato tividhamānanti attho. Navavidhanti vā pāṭhe navabhedattā antarabhedavasena navavidhanti attho. Paccayavisesehi itthibhāvādivisesehi visesena mānīyati gabbho etthāti vimānaṃ, gabbhāsayo. Na upagacchīti na upagamissati. Tenāha ‘‘anāgatatthe atītavacana’’nti. ‘‘Nājjhagā’’ti hi atītaṃ ‘‘na gamissatī’’ti etasmiṃ atthe. Chindi ariyamaggasatthena. Olokayamānā upapattīsu. Sattanivesanesūti sattānaṃ upapajjaṭṭhānesu. Lokuttaradhammameva kathesi arahattassa paveditattā. 智慧被称为“思择”(saṅkhā)，智慧即如理思择。“思择者”(Saṅkhāyako)即计数者，通过累积、造词等方式计数。“戏论思择”(papañcasaṅkhā)即慢等戏论部分。诸法由此被正确、如实地思择、现起，故为“思择”，即智慧。以一、二等方式计数、界定，故为“思择”，即计数。分部分而说，故为“思择”，即部分。以“有情”、“个人”等方式说明，故为“思择”，即如“红色”等施设。漏尽者已断、已舍，因贪等已被彻底断除。依细分有九种，略说则为三慢之义。或作“九种”(navavidhaṃ)之文，意为因内部差别而有九种。因缘差别、女身差别等，于此中胎被特别思量，故为“vimānaṃ”，即胎藏。“不至”(Na upagacchi)，即“将不至”。因此说“以过去时态表未来义”。“未曾到达”(Nājjhagā)是过去时态，用于“将不会去”之义。以圣道之剑斩断。观察诸投生处。“众生住处”(Sattanivesanesu)即众生投生之处。仅说出世间法，因已开示阿罗汉果。 ‘‘Gāthāya atthaṃ kathetuṃ vaṭṭatī’’ti attha-saddo āharitvā vattabbo. Aṭṭhaṅgikamaggavasenapīti etthāpi eseva nayo. Satisampajaññaṃ nāma kusaladhammānuyoge kāraṇanti āha ‘‘dasakusalakammapathakāraṇa’’nti. 应补充“义”(attha)一词，作“以偈解释其义是适当的”。“以八支圣道”，此处亦是同理。正念正知是修习善法之因，故说“十善业道之因”。 Aṭṭhaṅgikamaggavasena ca gāthāatthavacane ayaṃ idāni vuccamāno vitthāra-nayo. Tasmiṃ kira ṭhāneti tasmiṃ kira devatāya pucchitaṃ pañhaṃ vissajjanaṭṭhāne. Devatāya ñāṇaparipākaṃ oloketvā anupubbiyā kathāya saddhiṃ sāmukkaṃsikadesanā mahatī dhammadesanā ahosi. Ñāṇaṃ pesetvāti satthudesanāya anussaraṇavasena pattavisuddhipaṭipāṭipavattaṃ bhāvanāñāṇaṃ bandhitvā. Sotāpattiphale patiṭṭhāyāti satthudesanāvilāsena attano ca paripakkañāṇattā paṭhamaṃ phalaṃ patvā. Evamāhāti evaṃ ‘‘pāpaṃ na kayirā’’tiādippakārena gāthamāha. Aṅgaṃ na hoti, ājīvo yathā kuppamāno vācākammantavasena kuppati, tathā sampajjamānopīti. So vācākammantapakkhiko, tasmā taggahaṇena gahitova hoti. Vāyāmasatisamādhayo gahitā samādhikkhandhasaṅgahato. Sammādiṭṭhisammāsaṅkappā gahitā paññākkhandhasaṅgahato. Antadvayavivajjanaṃ gahitaṃ sarūpenevāti adhippāyo. Itītiādi nigamanaṃ. 以八支圣道解说偈义，今当广说其法。据说，于彼处，即于回答天神所问之处，世尊观察天神智慧成熟，作次第说，并说无上法，此为盛大说法。“遣送智慧”，即随念导师教法，建立已证诸清净次第而转起的修习智。“住于入流果”，即因导师教法之庄严及自身智慧成熟，得证初果。“如是说”，即以“不应作恶”等方式说此偈。（正命）非（单独之）支，生计之错谬，由语业而错谬；其成就，亦由语业而成就。彼属语业一方，故已为（正语）所摄。正精进、正念、正定，已为定蕴所摄。正见、正思惟，已为慧蕴所摄。远离二边，以其自性即被含摄，此是其意。“如是”等为结语。 Samiddhisuttavaṇṇanā niṭṭhitā. 沙弥提经释义终。 Nandanavaggavaṇṇanā niṭṭhitā. 难陀品释义终。 3. Sattivaggo 3. 刀剑品 1.Sattisuttavaṇṇanā 1. 刀剑经释义 21. Desanāsīsanti [Pg.90] desanāpadesalakkhaṇavacananti adhippāyo. Omaṭṭhoti adhomukhaṃ katvā dinnappahāro. Iminā eva pasaṅgena pahāre vibhāgato dassetuṃ ‘‘cattāro hī’’tiādi vuttaṃ. Upari ṭhatvāti hatthiādīnaṃ upari ṭhatvā. Adhomukhaṃ dinnappahāroti khaggakaravālādīnaṃ adhomukhaṃ katvā pahatapahāro. Ummaṭṭho vuttavipariyāyena veditabbo. Vividhappahāro vimaṭṭho. ‘‘Omaṭṭho gahito’’ti vatvā tasseva gahaṇe kāraṇaṃ dassetuṃ ‘‘so hī’’tiādi vuttaṃ. Duggandhakimiādīnaṃ vasena antodoso. Mañcena saddhiṃ bandhitvāti yasmiṃ mañce vaṇikapuggalo nipanno, tattha taṃ subandhaṃ katvā pādaṭṭhānaṃ uddhaṃ karontehi sīsaṭṭhānaṃ adho kātabbaṃ. Tenāha ‘‘adhosiro kātabbo’’ti. Paribbajeti pavatteyya. Sā pana pavatti bhāvanāvihārena yuttāti āha ‘‘vihareyyā’’ti. 21. “说法之首”(Desanāsīsaṃ)，意为教法之部分、特征之言说。“俯击”(Omaṭṭho)，即使之面向下而打击。借此因缘，为分别开示打击，故说“有四种”等。“居高临下”，即立于象等之上。“向下打击”，即使刀剑等向下击打。“仰击”(Ummaṭṭho)应反前所说而知。“Vimaṭṭho”，即种种击打。说了“取俯击”后，为示其理由，故说“彼”等。内在之过失，由恶臭之蛆虫等所致。“与床一同捆绑”，即于商人所卧之床上，将其牢固捆绑，抬高其脚，使其头朝下。因此说“应令头朝下”。“游行”(Paribbajeti)，即应进行。然此进行与修习而住相应，故说“应安住”。 Sallassa ubbahanaṃ sallubbahanaṃ. Atthaṃ parittakaṃ gahetvā ṭhitā upamākārassa vikkhambhanappahānassa adhippetattā. Tenāha ‘‘punappuna’’ntiādi. Anubandhova hoti sati paccaye uppajjanārahato devatāya kāmarāgappahānassa jotitattā. Nanu bhagavatā anāgāmimaggena desanā niṭṭhāpetabbāti? Na, itarissā ñāṇabalānurūpadesanāya pavattetabbato. Veneyyajjhāsayānukulañhi dhammaṃ dhammassāmī desetīti. 拔箭(sallubbahanaṃ)，即箭之拔除。此比喻仅取少分义，意在镇伏断。因此说“一再”等。此是相随的，因为当有因缘时，它便会生起，并且天女断除欲贪之事已被阐明。难道世尊不应以不还道结束说法吗？不，因为说法应随顺他人的智力而进行。法主说法，实是随顺所化者的意乐。 Sattisuttavaṇṇanā niṭṭhitā. 刀剑经释义终。 2. Phusatisuttavaṇṇanā 2. 触经释义 22. Kammaṃ aphusantanti kammaphassaṃ aphusantaṃ, kammaṃ akarontanti attho. Vipāko na phusatīti vipākaphasso na phusati, vipāko na uppajjateva kāraṇassa abhāvato. Evaṃ byatirekamukhena kammavaṭṭena vipākavaṭṭaṃ sambandhaṃ katvā atthaṃ vatvā idāni kevalaṃ kammavaṭṭavasena atthaṃ vadanto ‘‘kammamevā’’tiādimāha. Tattha nākaroto kariyatīti kammaṃ akubbato na kayirati, anabhisandhikatakammaṃ nāma natthīti attho. Idāni [Pg.91] tamevatthaṃ anvayato dassetuṃ ‘‘phusantañcā’’tiādi vuttaṃ. Tattha tatoti phusanahetu. Sesaṃ vuttanayameva. Vuttamevatthaṃ sakāraṇaṃ katvā pariveṭhitavasena vibhūtaṃ katvā dassetuṃ ‘‘tasmā phusanta’’ntiādi vuttaṃ. Dhammatāti kārakasseva kammavipākānubandho, nākārakassāti ayaṃ kammavipākānaṃ sabhāvo. 22. “不触业”，意为不触业触，即不造业之义。“果报不触”，意为果报之触不触，因无其因，果报实不生起。如是，以否定方式，从业轮关联果报轮而说其义后，今仅从业轮而说其义，故云“唯业”等。其中，“非作者所作”，意为不造业者则无所作，即无所谓无意图之业。今为从正面显示此义，故说“若触”等。其中“彼”(tato)，即以触为因。其余如前所说。为使已说之义，具其因缘，周遍显明，故说“是故触”等。“法性”，即业果报仅随作者，不随非作者，此即业果报之自性。 Pacceti upagacchati anubandhati. Pāpanti pāpakaṃ kammaṃ phalañca. Ayañca attho araññe luddakassa uyyojanāya sunakhehi parivāriyamānassa bhikkhuno bhayena rukkhaṃ āruḷhassa cīvare luddassa upari patite tassa sunakhehi khāditvā māritavatthunā dīpetabboti. “Pacceti”，意为返回、跟随、追逐。“恶”，即恶业及其果报。此义当以一事说明：林中，一比丘被猎人唆使之猎犬所围，因惧而攀上树，其衣掉落于猎人身上，猎人遂被猎犬撕咬而死。 Phusatisuttavaṇṇanā niṭṭhitā. 触经释义终。 3. Jaṭāsuttavaṇṇanā 3. 缠结经释义 23. Yena atthena taṇhā ‘‘jaṭā’’ti vuttā, tamevatthaṃ dassetuṃ ‘‘jāliniyā’’ti vuttaṃ. Sā hi aṭṭhasatataṇhāvicaritapabhedā attano avayavabhūtā eva jālā etissā atthīti jālinīti vuccati. Idānissā jaṭākārena pavattiṃ dassetuṃ ‘‘sā hī’’tiādi vuttaṃ. Tattha rūpādīsu ārammaṇesūti tassā pavattiṭṭhānamāha rūpādichaḷārammaṇavinimuttassa taṇhāvisayassa abhāvato. Heṭṭhupariyavasenāti kadāci rūpārammaṇe kadāci yāva dhammārammaṇā, kadāci dhammārammaṇe kadāci yāva rūpārammaṇāti evaṃ heṭṭhā ca upari ca pavattivasena. Desanākkamena cettha heṭṭhupariyatā veditabbā, kāmarāgādivasenapi ayamattho veditabbo. Saṅkhārānaṃ khaṇikabhāvato aparāparuppatti ettha saṃsibbananti āha ‘‘punappunaṃ uppajjanato saṃsibbanaṭṭhenā’’ti. Idaṃ yena sambandhena jaṭā viyāti jaṭāti jaṭātaṇhānaṃ upamūpameyyatā, taṃdassanaṃ. Ayañhettha attho – yathā jālinī veḷugumbassa sākhā, tāsaṃ sañcayādayo ca attano avayavehi saṃsibbitā vinaddhā ‘‘jaṭā’’ti vuccanti, evaṃ taṇhāpi saṃsibbanasabhāvenāti. 23. 以何义故，渴爱被称为“缠结”？为示其义，故说“具网者”。此渴爱有一百零八种行相差别，其自身支分即是其网，故称“具网者”。今为显示其如缠结般的运作，故说“此（渴爱）实”等。其中，“于色等所缘中”，是说明其运作之处，因渴爱的所缘不离色等六种所缘。“以下上之故”者，谓有时缘于色所缘，有时乃至缘于法所缘；有时缘于法所缘，有时乃至缘于色所缘，如是上下运作。此处之下上，当知是依教说之次第；此义亦可以欲贪等来了知。由于诸行的刹那性，此处后后生起即是交织，故说“以其不断生起，有交织义”。此是为显示，以何种关系（说渴爱）“如缠结”，故名“缠结”，即缠结与渴爱的譬喻与被譬喻的关系。此中义理是：譬如具网的竹丛枝条，其积聚等由自身支分交织缠缚，被称为“缠结”；如是，渴爱亦因其交织之自性（而被称为缠结）。 Ime [Pg.92] sattā ‘‘mama ida’’nti pariggahitaṃ attanibbisesaṃ maññamānā abbhantarimaṃ karonti. Abbhantaraṭṭho ca anto-saddoti sakaparikkhāresu uppajjanamānāpi taṇhā ‘‘antojaṭā’’ti vuttā. Pabbajitassa pattādi, gahaṭṭhassa hatthiādi sakaparikkhāro. Attāti bhavati ettha abhimānoti attabhāvo, upādānakkhandhapañcakaṃ. Sarīranti keci. ‘‘Mama attabhāvo sundaro, asukassa viya mama attabhāvo bhaveyyā’’tiādinā sakaattabhāvādīsu taṇhāya uppajjanākāro veditabbo. Attano cakkhādīni ajjhattikāyatanāni, attano ca paresañca rūpādīni bāhirāyatanāni, paresaṃ sabbāni vā. Saparasantatipariyāpannāni vā cakkhādīni ajjhattikāyatanāni, tathā rūpādīni bāhirāyatanāni. Parittamahaggatabhavesu pavattiyāpi taṇhāya antojaṭābahijaṭābhāvo veditabbo. Kāmabhavo hi kassacipi kilesassa avikkhambhitattā katthacipi avimutto ajjhattaggahaṇassa visesapaccayoti ‘‘ajjhattaṃ anto’’ti ca vuccati, tabbipariyāyato rūpārūpabhavo ‘‘bahiddhā bahī’’ti ca. Tenāha bhagavā – ‘‘ajjhattasaṃyojano puggalo, bahiddhāsaṃyojano puggalo’’ti (a. ni. 2.37). 这些众生执取“此是我所”，视之为与我无别而内化之。“内”(anto)一词，即是“阿邦答勒”(abbhantara)之义，因此即使是于自身资具上生起的渴爱，亦被称为“内缠”。出家人的衣钵等，在家人的象马等，是其自身资具。“于此生起我慢”，故为“自体”(attabhāva)，即五取蕴。有人则认为是身体。当知渴爱于自身等处生起的方式，如：“我的自体是美好的”、“愿我的自体能像某某人一样”等。自己的眼等是内处，自己与他人的色等是外处，或他人的一切（处）皆是外处。又或者，包含在自身与他人相续中的眼等是内处，同样，色等是外处。亦当了知，渴爱于欲界有与广大有中运作，亦有内缠与外缠之分。因为欲有未镇伏任何烦恼，于何处皆未解脱，是为内执取的特殊助缘，故被称为“内”(ajjhattaṃ)与“里”(anto)；与此相反，色有与无色有则被称为“外”(bahiddhā)与“表”(bahī)。是故世尊(bhagavā)说：“有内结的个人(puggala)，有外结的个人”。 Visayabhedena pavattiākārabhedena anekabhedabhinnampi taṇhaṃ jaṭābhāvasāmaññena ekanti gahetvā ‘‘tāya evaṃ uppajjamānāya jaṭāyā’’ti vuttaṃ. Sā pana pajāti vuttasattasantānapariyāpannā eva hutvā punappunaṃ taṃ jaṭentī vinandhantī pavattatīti āha ‘‘jaṭāya jaṭitā pajā’’ti. Tathā hi paramatthato yadipi avayavabyatirekena samudāyo natthi, ekadeso pana samudāyo nāma na hotīti avayavato samudāyaṃ bhinnaṃ katvā upamūpameyyaṃ dassento ‘‘yathā nāma veḷujaṭādīhi…pe… saṃsibbitā’’ti āha. Imaṃ jaṭanti sambandho. Tīsu dhātūsu ekampi asesetvā saṃsibbanena tedhātukaṃ jaṭetvā ṭhitaṃ. Tenassā mahāvisayataṃ vijaṭanassa ca sudukkarabhāvamāha. Vijaṭetuṃ ko samatthoti iminā ‘‘vijaṭaye’’ti padaṃ sattiatthaṃ, na vidhiatthanti dasseti. 渴爱虽因所缘与运作方式的差别而有多种，但以其缠结的共性，总括为一，故说“由彼如是生起的缠结”。而此“众生”，实已包含在前述有情相续中，不断地缠绕、束缚而流转，故说“众生为缠结所缠”。诚然，从胜义而言，虽无离于部分之集合体，然单个部分亦不名为集合体。如是，将集合体与部分分开，以显示譬喻与被譬喻的关系，故说“譬如竹丛等……交织”。（谁能解开）“此缠结”，这是文句的关联。它交织缠绕三界，无有余漏。以此显示其范围之广大，以及解开之极难。“谁能解开？”，以此显示“应解开”(vijaṭaye)一词是能力义，非指令义。 Evaṃ ‘‘antojaṭā’’tiādinā puṭṭho athassa bhagavā tamatthaṃ vissajjento ‘‘sīle patiṭṭhāyā’’tiādimāha. Ettha sīleti kusalasīle. Taṃ pana pātimokkhasaṃvarādibhedesu parisuddhameva icchitabbanti āha ‘‘catupārisuddhisīle’’ti. 如是，被以“内缠”等提问后，世尊(bhagavā)为彼解释其义，说了“住立于戒”等。此中“戒”者，谓善戒。然此戒，须于波罗提木叉(pātimokkha)律仪等中皆得清净，故说“于四遍净戒中”。 Narati [Pg.93] netīti naro, puriso. Kāmaṃ itthīpi taṇhājaṭāvijaṭane samatthā atthi, padhānameva pana sattaṃ dassento ‘‘naro’’ti āha yathā ‘‘satthā devamanussāna’’nti, aṭṭhakathāyaṃ pana avibhāgena puggalapariyāyo ayanti dassetuṃ ‘‘naroti satto’’ti vuttaṃ. Vipākabhūtāya saha paññāya bhavatīti sapañño. Tāya hi ādito paṭṭhāya santānavasena bahulaṃ pavattamānāya ayaṃ satto savisesaṃ sapaññoti vattabbataṃ arahati. Vipākapaññāpi hi santānavisesena bhāvanāpaññuppattiyā upanissayapaccayo hoti ahetukadvihetukānaṃ tadabhāvato. Kammajatihetukapaṭisandhipaññāyāti kammajāya tihetukapaṭisandhiyaṃ paññāyāti evaṃ tihetukasaddo paṭisandhisaddena sambandhitabbo, na paññāsaddena. Na hi paññā tihetukā atthi. Paṭisandhito pabhuti pavattamānā paññā ‘‘paṭisandhiyaṃ paññā’’ti vuttā taṃmūlakattā, na paṭisandhikkhaṇe pavattā eva. “引导”(neti)故为“人”(naro)，即男子(puriso)。诚然，女子亦有能力解开渴爱缠结，然为显示主导的有情，故说“人”，如说“天人师”。然在义注(aṭṭhakathā)中，为示此词为“个人”(puggala)的无差别同义词，故说“人即有情”。与果报所生之慧俱行，故为“具慧者”。此慧自始即依相续而多运作，故此有情堪称“具殊胜慧者”。果报慧亦由相续殊胜，而为修慧生起的亲依止缘(upanissayapaccaya)，因无因、二因者无此故。“由业生三因结生之慧”者，意谓“由业生、于三因结生时的慧”。如是，“三因”一词应与“结生”相连，而非与“慧”相连，因慧无三因。自结生以来运作的慧，因以结生为根本，故称“结生时的慧”，非谓仅于结生刹那运作。 Cinteti ārammaṇaṃ upanijjhāyatīti cittaṃ, samādhi. So hi sātisayaṃ upanijjhānakicco. Na hi vitakkādayo vinā samādhinā tamatthaṃ sādhenti, samādhi pana tehi vināpi sādhetīti. Paguṇabalavabhāvāpādanena paccayehi cittaṃ, attasantānaṃ cinotītipi cittaṃ, samādhi. Paṭhamajjhānādivasena cittavicittatāya iddhividhādicittakaraṇena ca samādhi cittanti vināpi paropadesenassa cittapariyāyo labbhateva. Aṭṭhakathāyaṃ pana citta-saddo viññāṇe niruḷhoti katvā vuttaṃ ‘‘cittasīsena hettha aṭṭha samāpattiyo kathitā’’ti. Yathāsabhāvaṃ pakārehi jānātīti paññā. Sā yadipi kusalādibhedato bahuvidhā, ‘‘bhāvaya’’nti pana vacanato bhāvetabbā idhādhippetāti taṃ dassento ‘‘paññānāmena vipassanā kathitā’’ti. Yadipi kilesānaṃ pahānaṃ ātāpanaṃ, taṃ sammādiṭṭhiādīnampi attheva, ātappasaddo viya pana ātāpa-saddo vīriye eva niruḷhoti āha ‘‘ātāpīti vīriyavā’’ti. Yathā kammaṭṭhānaṃ tāya paññāya parito harīyati pavattīyati, evaṃ sāpi tadatthaṃ yogināti āha ‘‘pārihāriyapaññā’’ti. Abhikkamādīni sabbakiccāni sātthakasampajaññādivasena paricchijja netīti sabbakiccapariṇāyikā. “思惟”(cinteti)、“审虑所缘”(ārammaṇaṃ upanijjhāyati)，故为“心”(citta)，即是定(samādhi)。定有超胜的审虑作用。寻(vitakka)等若无定，则不能成办其事；然定即便无寻等，亦能成办。又，诸缘令其熟练有力，故为心；又，积集(cinoti)自身相续，故为心(citta)，即是定。由初禅(paṭhamajjhāna)等而有心的种种差别，且能作成神变(iddhividhā)等奇特之事，故定亦名“心”。是故，即便无他人教授，亦能得知定为心之同义词。然在义注(aṭṭhakathā)中，因“心”一词常用于“识”(viññāṇa)义，故说：“此处以心为首，说八等至”。“如其自性而以种种方式了知”，故为“慧”(paññā)。慧虽有善等多种，然依“应修习”(bhāvaya)一词，当知此处意指应被修习者。为示此义，故说：“以慧之名，说为观(vipassanā)”。烧尽烦恼虽为“热行”(ātāpana)，此义于正见等亦有，然“热行”一词如“热忱”(ātappa)一词，仅用于精进(vīriya)义，故说：“有热行者，即有精进者”。譬如业处(kammaṭṭhāna)为此慧所执持运转，同样，瑜伽行者亦为此业处而执持此慧，故说为“执持慧”(pārihāriyapaññā)。于前进等一切事务，能以有益正知(sātthakasampajañña)等加以辨知而引导，故为“一切事务的引导者”。 Yasmā puggalādhiṭṭhānena gāthā bhāsitā, tasmā puggalādhiṭṭhānameva upamaṃ dassento ‘‘yathā nāma puriso’’tiādimāha. Tattha sunisitanti suṭṭhu [Pg.94] nisitaṃ, ativiya tikhiṇanti attho. Satthassa nisitatarabhāvakaraṇaṃ nisānasilāyaṃ, bāhubalena cassa ukkhipananti ubhayampetaṃ atthāpannaṃ katvā upamā vuttāti tadubhayaṃ upameyyaṃ dassento ‘‘samādhisilāyaṃ sunisitaṃ…pe… paññāhatthena ukkhipitvā’’ti āha. Samādhiguṇena hi paññāya tikkhabhāvo. Yathāha ‘‘samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5; 4.99; 5.1071). Vīriyañcassā upatthambhakaṃ paggaṇhanato. Vijaṭeyyāti vijaṭetuṃ sakkuṇeyya. Vuṭṭhānagāminivipassanāya hi vattamānāya yogāvacaro taṇhājaṭaṃ vijaṭetuṃ samattho nāma. Vijaṭanañcettha samucchedavasena pahānanti āha – ‘‘sañchindeyya sampadāleyyā’’ti. 由于此偈是依个人(puggala)而说，故亦示现依个人之喻，说“譬如有人”(yathā nāma puriso)等语。此处“善磨利”(sunisitaṃ)意为磨得极好，即“极其锐利”。刀之所以更加锋利，是因磨刀石(nisānasilā)与举起它的臂力(bāhubala)，此二者皆具深意而作譬喻。为显此二譬喻义，故说“于定石(samādhisilā)上善磨利……以慧手(paññāhattha)高举”。实则由定(samādhi)之功，令慧(paññā)锋利。如言：“心入定者能如实知见”。而精进(vīriya)则因其策励而成为支撑。“能解缠”(vijaṭeyya)谓能够解开。当行者(yogāvacara)正修习导向出离之观(vuṭṭhānagāminīvipassanā)时，确实堪能解开渴爱(taṇhā)之缠结。此处所言解缠，是指以断绝(samuccheda)的方式舍断，故说“应切断，应粉碎”。 Maggakkhaṇe panesa vijaṭeti nāma, aggaphalakkhaṇe sabbaso vijaṭitajaṭo nāma. Tenāha ‘‘idānī’’tiādi. Yasmā jaṭāya vijaṭanaṃ ariyamaggena, tañca kho nibbānaṃ āgamma, tasmā taṃ sandhāyāha ‘‘jaṭāya vijaṭanokāsa’’nti. Yattha pana sā vijaṭīyati, taṃ dassetuṃ ‘‘yattha nāmañcā’’tiādi vuttaṃ. ‘‘Paṭighaṃ rūpasaññā cā’’ti gāthāsukhatthaṃ sānunāsikaṃ katvā niddeso, ‘‘paṭigharūpasaññā’’ti vuttaṃ hoti. Paṭighasaññāvasena kāmabhavo gahito kāmabhavapariyāpannattā tāya. Pathavīkasiṇādirūpe saññā rūpasaññā. Ubhayatthāpi saññāsīsena cittuppādasseva gahaṇaṃ. Bhavasaṅkhepenāti bhavabhāvena saṅkhipitabbatāya, bhavalakkhaṇena ekalakkhaṇattāti attho. Rūpe vā virajjanavasena ca vattuṃ sakkuṇeyyā idha rūpasaññāti vuttā, evampettha arūpabhavassa ca gahitatā veditabbā. ‘‘Nāmañca rūpañcā’’ti anavasesato nāmarūpaṃ gahitanti arūpabhava-asaññabhavānampettha gahaṇaṃ siddhanti apare. Pariyādiyanaṭṭhāneti pariyādiyanakāraṇe sabbaso khepananimitte nibbāne. Tenāha ‘‘nibbānaṃ…pe… dassito hotī’’ti. 于道之刹那，此名为解缠；于最上果之刹那，则名为已完全解开缠结者。故说“今时”等。缠结之解开是藉由圣道，且依于涅槃，故说“解开缠结之处”。为指示缠结于何处被解开，故说“于何处名与色……”等。‘触想与色想’(Paṭighaṃ rūpasaññā ca)一句，为合偈颂韵律而作鼻音化解释，其意为‘触想与色想’(paṭigha-rūpasaññā)。以触想含摄了欲有(kāmabhava)，因其为欲有所摄。于地遍(pathavīkasiṇa)等色法之想为色想。二者皆以想为首，含摄心之生起。‘以有概括’(Bhavasaṅkhepena)意为，因其当以有之状态被概括，或因其具有同一有之相。亦可说，此处所谓色想，是指对色离染，如此则当知亦含摄了无色有(arūpabhava)。另有师言：‘名与色’(Nāmañca rūpañca)是无遗漏地含摄了名色，故此处亦确定含摄了无色有与无想有(asaññabhava)。‘于彻底断尽处’(Pariyādiyanaṭṭhāne)意为，于作为彻底灭尽之因的涅槃中。故说“涅槃……已被开示”。 Jaṭāsuttavaṇṇanā niṭṭhitā. 缠结经释义终。 4. Manonivāraṇasuttavaṇṇanā 4. 制心经释义 24. Evaṃladdhikāti sabbathāpi cittuppatti sadukkhā, sabbathāpi acittakabhāvo seyyo, tasmā yato kutoci cittaṃ nivāretabbanti evaṃdiṭṭhikā[Pg.95]. Soti satto. Aniyyānikakathaṃ katheti ayoniso cittanivāraṇaṃ vadantī. Saṃyatabhāvaṃ āgatanti rāgavisevanādito sammadeva saṃyatabhāvaṃ otarabhāvaṃ. Dhammacariyāvasena hi pavattamāne citte natthi īsakampi rāgādivisevanaṃ, na tassa sampati āyatiñca koci anattho siyā, tasmā taṃ mano sabbato anavajjavuttito na nivāretabbaṃ. Tenāha ‘‘dānaṃ dassāmī’’tiādi. Yato yatoti yato yato sāvajjavuttito ayonisomanasikārato. Tanti mano nivāretabbaṃ anatthāvahattā. 24. 持此见者(evaṃladdhikā)认为：一切心之生起皆是苦，一切无心状态更为殊胜，因此无论从何处生起的心都应制止。彼即是众生(satto)。他们宣说非导向出离之论(aniyyānikakathaṃ)，主张不如理地制止心。所谓“已得调御”(saṃyatabhāvaṃ āgataṃ)是指从沉溺于贪欲等中完全调御，达到自制的状态。若心依正法而行，则无丝毫沉溺于贪欲等，于现在与未来皆无任何祸患，因此此心因其行止全无过失，故不应制止。故说“我将布施”等。‘从何处’(Yato yato)意为，从任何有过失之行、不如理作意之处。‘彼’(Taṃ)心则应制止，因其招致祸患。 Manonivāraṇasuttavaṇṇanā niṭṭhitā. 制心经释义终。 5. Arahantasuttavaṇṇanā 5. 阿罗汉经释义 25. Katāvīti katavā, pariññādikiccaṃ katvā niṭṭhapetvā ṭhitoti attho. Tenāha ‘‘catūhi maggehi katakicco’’ti. Svāyamattho arahantiādisaddasannidhānato viññāyati. Evaṃ ‘‘ahaṃ vadāmī’’tiādiākārena pucchati. 25. “已作者”(Katāvīti)即“已作”(katavā)，意为已完成、已结束应遍知等任务而住立。因此说‘以四道完成所作’。此义可从‘阿罗汉’(arahant)等词语的出现而得知。如此，以‘我说’等方式提问。 Khandhādīsu kusaloti khandhāyatanādīsu salakkhaṇādīsu ca samūhādivasena pavattiyañca cheko yathābhūtavedī. Upaladdhinissitakathanti attupaladdhinissitakathaṃ hitvā. Vohārabhedaṃ akarontoti ‘‘ahaṃ paramatthaṃ jānāmī’’ti lokavohāraṃ bhindanto avināsento loke lokasamaññameva nissāya ‘‘ahaṃ, mamā’’ti vadeyya. Khandhā bhuñjantītiādinā vohārabhedaṃ, tattha ca ādīnavaṃ dasseti. “于蕴等善巧”(Khandhādīsu kusalo)者，即于蕴、处等，于其自相等，以及于其以集合等方式的运作上，皆为善巧、如实知见者。“舍离依执取之说”(Upaladdhinissitakathaṃ)即舍弃依自我执取之说。“不破坏世间言说”(Vohārabhedaṃ akaronto)者，即不以‘我知胜义’而破坏、毁坏世间言说，而是在世间中依世间俗称说‘我’、‘我的’。以‘诸蕴在受用’等语，显示了对言说的破坏及其过患。 Māno nāma diṭṭhiyā samadhuro. Tathā hi dutiyamaggādīsu sammādiṭṭhiyā pahānābhisamayassa paṭivipaccanīke paṭipattisiddhi. Tenāha ‘‘yadi diṭṭhiyā vasena na vadati, mānavasena nu kho vadatīti cintetvā’’ti. Vidhūpitāti santāpitā ñāṇagginā daḍḍhā. Te pana viddhaṃsitā nāma hontīti āha ‘‘vidhamitā’’ti. Mamaṅkārādayo mayanti sattasantāne sati pavattanti etenāti mayo, maññanā. Mayo eva mayatāti āha ‘‘mayatanti maññana’’nti. 慢，与见是同类的。诚然，于第二道等中，修行之成就与（正见所对治的）断、现观相违。因此说：“若非因见而说，则思是否因慢而说”。‘已熏除’(Vidhūpitā)即已烧热，被智火所焚。彼等实则名为已摧毁，故说‘已粉碎’(vidhamitā)。‘我所’(Mamaṅkāra)等之所以称为‘慢’(mayo)，是因为它们依此在众生心相续中运作，此即‘思量’(maññanā)。‘慢’(Mayo)即是‘慢的状态’(mayatā)，故说“‘慢的状态’即是‘思量’”。 Arahantasuttavaṇṇanā niṭṭhitā. 阿罗汉经释义终。 6. Pajjotasuttavaṇṇanā 6. 明灯经释义 26. Divārattinti [Pg.96] na ādicco viya divā eva, na candimā viya rattiṃ eva, atha kho divā ca rattiñca. Tattha tatthāti yattha yattha sampajjalito, tattha tattheva padese, na ādicco viya candimā viya sakalaṃ mahādisaṃ disantarāḷañca. Ñāṇānubhāvena uppannāloko ñāṇālokoti vadanti. ‘‘Idaṃ dukkhaṃ ariyasaccanti pubbe me, bhikkhave, ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādī’’ti (saṃ. ni. 5.1081; mahāva. 15; paṭi. ma. 2.30) pana vacanato maggo ñāṇāloko. ‘‘Tamo vihato, āloko uppanno’’ti (ma. ni. 1.386; pārā. 12) vā vacanato vijjattayāloko ñāṇāloko. Paṭhamābhisambodhiyaṃ viya sañjātapītivipphāro, visesato ratanaghare samantapaṭṭhānavicinane sañjātapītivasena uppannasarīrobhāso vā pītiāloko. Tattheva uppannapasādavasena sañjātaālokova pasādāloko. Dhammacakkapavattane ‘‘aññāsi vata, bho, koṇḍañño’’ti uppannapasādālokoti ca vadanti. Sabbattheva satthu dhammadesanā sattānaṃ hadayatamaṃ vidhamantī dhammakathāāloko. Sabbopi buddhānaṃ pātubhāvā uppanno ālokoti iminā sāvakānaṃ desanāya sañjātadhammālokopi buddhānubhāvoti dasseti. 26. “昼与夜”(Divārattiṃ)意为，非如日只在昼，非如月只在夜，而是昼夜皆然。“于彼彼处”(Tattha tatthā)意为，于任何燃起之处，即在彼处，而非如日、月遍照所有主要方向与中间方向。有说，由智力所生之光为智光。又，依‘诸比丘，“此是苦圣谛”，于我昔所未闻之法中，眼生、智生、慧生、明生、光生’之语，道即是智光。或依‘黑暗已除，光明已生’之语，三明之光为智光。犹如初成正觉时所生之喜遍满，或特指于宝屋思择《发趣论》时，由喜所生之身光，为喜光。于彼处由净信所生之光，为净信光。亦有说，于转法轮时，因‘憍陈如确实已了知’而生之光为净信光。世尊的一切说法，能破除众生心中黑暗，此为说法光。一切光明皆因诸佛出现而生，此句显示，由弟子闻法所生之法光，亦是佛陀的威力。 Pajjotasuttavaṇṇanā niṭṭhitā. 明灯经释义终。 7. Sarasuttavaṇṇanā 7. 湖经释义 27. Saraṇato avicchedavasena pavattanato khandhādīnaṃ paṭipāṭi sarā. Tenāha ‘‘ime saṃsārasarā’’ti. Kutoti kena kāraṇena, kimhi vā? Tenāha ‘‘kiṃ āgammā’’ti? Na patiṭṭhāti paccayābhāvato. Āpotiādinā pāḷiyaṃ catunnaṃ mahābhūtānaṃ appatiṭṭhānāpadesena tattha kāmarūpabhavānaṃ abhāvo dassito. Tadubhayābhāvadassanena heṭṭhā vuttanayeneva arūpabhavassapi abhāvo dassitova hoti, yathārutavasena vā ettha attho veditabbo. Yasmā purimā dve gahitā, gahitañca atthaṃ pariggahetvāva pacchimattho pavattoti. 27. 由于五蕴等持续不断地相续流转，故名为“流”。因此说：“此等是轮回之流。”“为何？”即“以何因？”或“于何处？”因此说：“依止何者？”因无所依，故不能安住。经中以水等为例，藉由说明四大种无所依止，而显示了欲有与色有的不存在。通过显示此二有不存在，依前述之理，也显示了无色有的不存在，或者此处应依文句理解。因为前二者已被把握，且在领会其义后，后者的意义方得生起。 Sarasuttavaṇṇanā niṭṭhitā. 流经释义终。 8. Mahaddhanasuttavaṇṇanā 8. 大财富经释义 28. Nidhīyatīti [Pg.97] nidhānaṃ. Nidhātabbataṃ gataṃ nihitanti attho. Muttasārādīti muttāmaṇiveḷuriyapavāḷarajatajātarūpādi. Suvaṇṇarajatabhājanādīti ādi-saddena kahāpaṇa-dhaññakoṭṭhabhaṇḍādiṃ saṅgaṇhāti. Tampi hi niccaparibbayavasena bhuñjīyatīti ‘‘bhogo’’ti vuccati. Aññamaññaṃ abhigijjhantīti aññamaññassa santakaṃ abhigijjhanti. Tenāha ‘‘patthentī’’ti. Analaṅkatāti na alaṃ pariyattanti evaṃ katacittā, atricchatāmahicchatāhi abhibhūtā. Tenāha ‘‘atittā apariyattajātā’’ti. Ussukkajātesūti taṃtaṃkicce sañjātaussukkesu. Nānākiccajātesūti nānāvidhakiccesu, sañjātanānākiccesu vā. Vaṭṭagāmikapasutena vaṭṭasotaṃ anusarantesu. Taṇhānivāsatāya gehantipi agārantipi vuccatīti āha ‘‘mātugāmena saddhiṃ geha’’nti. Virājiyāti hetuatthadīpakaṃ padanti āha ‘‘virājetvā’’ti, tvā-saddopi cāyaṃ hetuatthoti. 28. “被埋藏”故名“宝藏”。意即被埋藏、被安置。“珍珠宝石等”是指珍珠、宝珠、琉璃、珊瑚、金银等。“金银器皿等”的“等”字，包含钱币、谷仓、财物等。这些东西因可经常受用，故名为“资财”。“互相贪求”是指彼此贪求对方所有之物。因此说“希求”。“不知足”是指内心不满足，被极大的贪欲与大欲所征服。因此说“无厌足、不知足”。“热衷事务”是指对种种事务生起热忱。“从事多务”是指从事多种事务，或生起多种事务。随顺轮回之流而行的人。因贪爱以此为住所，故“geha”与“agāra”皆称为“家”，因此说“与妇女共处之家”。“离染”(virājiya)是表示原因的词，故说“离染之后”(virājetvā)，此“tvā”词缀亦表示原因之义。 Mahaddhanasuttavaṇṇanā niṭṭhitā. 大财富经释义终。 9. Catucakkasuttavaṇṇanā 9. 四轮经释义 29. Iriyā vuccati kāyena kattabbakiriyā, tassā pavattiṭṭhānabhāvato iriyāpatho, gamanādi. Taṃ aparāparappavattiyā cakkaṃ. Tenāha ‘‘catucakkanti catuiriyāpatha’’nti. Navadvāranti karajakāyo adhippeto. So ca kesādiasuciparipūroti āha ‘‘puṇṇanti asucipūra’’nti. Taṇhāya saṃyuttanti taṇhāsahitaṃ. Tena na kevalaṃ sabhāvato eva, atha kho nissitadhammo ca asuciṃ dasseti. Mātukucchisaṅkhāte asucipaṅke jātattā paṅkajātaṃ, kesādiasucipaṅkajātattā ca paṅkajātaṃ. Yātrāti apagamo. Tena sabhāvato nissitadhammato ca asucisabhāvato kāyato kathaṃ apagamo siyāti pucchati. Tenāha ‘‘etassā’’tiādi. 29. “威仪”(iriyā)被称为身体所作的行为，因其为行为发生之处，故名“威仪路”(iriyāpatha)，如行走等。其不断相续，故为“轮”。因此说“四轮即四威仪”。“九门”意指此身(karajakāya)，其充满了头发等不净物，故说“充满不净”。“与渴爱相应”即与渴爱俱行。因此，不仅从其自性，也从所依之法上显示其不净。因在名为母胎的不净泥沼中出生，故名“泥沼生”；又因从头发等不净泥沼中出生，故名“泥沼生”。“行”(yātrā)是指出离。因此，问从此自性、所依法及自性皆不净的身体，如何能出离？故说“对此”等等。 Nahanaṭṭhena bandhanaṭṭhena naddhīti upanāho idhādhippetoti āha ‘‘naddhinti upanāha’’nti. So pana ito pubbakāle kodhoti āha ‘‘pubbakāle’’tiādi[Pg.98]. Pāḷiniddiṭṭheti upanāhaiccādike idha pāḷiyaṃ niddiṭṭhe kilese ṭhapetvā avasesā diṭṭhivicikicchādayo satta kilesā dummocayatāya varattā viyāti varattāti veditabbā. Ārammaṇaggahaṇasabhāvato eko evesa dhammo, pavatti-ākārabhedena pana icchanaṭṭhena patthanaṭṭhena icchā, lubbhanaṭṭhena gijjhanaṭṭhena lobhoti vutto. Paṭhamuppattikāti ekasmiṃ ārammaṇe, vāre vā paṭhamaṃ uppannā. Aparāparuppattikoti punappunaṃ uppajjamānako. Aladdhapatthanā appaṭiladdhavatthumhi āsatti lobho. Uppāṭetvāti sasantānato uddharitvā. 以缠结义、束缚义而言，“怨恨”(naddhi)在此处意指“怨恨”(upanāha)，故说“怨恨即怨恨”。而它在先前阶段是“嗔恚”(kodha)，故说“先前阶段”等。此处，除了巴利圣典所指的怨恨等烦恼外，其余的邪见、疑等七种烦恼，因其难以解脱，当知其如皮索(varattā)。就执取所缘的自性而言，这只是一种法，但因生起方式的差异，以意欲义、希求义而言，称为“欲”(icchā)；以贪着义、贪婪义而言，称为“贪”(lobha)。“初次生起”是指在同一所缘或时候，第一次生起。“反复生起”是指一再地生起。“未得所求”是指对于未得之物产生执着，即是贪。“拔除”是指从自相续中根除。 Catucakkasuttavaṇṇanā niṭṭhitā. 四轮经释义终。 10. Eṇijaṅghasuttavaṇṇanā 10. 羚羊胫经释义 30. Eṇimigassa viyāti eṇimigassa jaṅghā viya. Avayavīsambandhe hi idaṃ sāmivacanaṃ. Piṇḍimaṃsassa parito samasaṇṭhitattā suvaṭṭītajaṅgho. Kisanti thūlabhāvapaṭikkhepaparājotanā, na suṭṭhu kisabhāvadīpanaparāti āha ‘‘athūlaṃ samasarīra’’nti. Ātapena milātanti tapasā milātakāyaṃ indriyasantāpanabhāvato. Tenevāha – ‘‘tapo milāta’’ntiādi, tathā cāha pāḷiyaṃ ‘‘appāhāraṃ alolupa’’nti. Yathā ‘‘vīrassa bhāvo vīriya’’nti vīrabhāvena vīriyaṃ lakkhīyati, evaṃ vīriyasambhavena vīrabhāvoti āha ‘‘vīranti vīriyavanta’’nti. ‘‘Cattāro pañca ālope, abhutvā udakaṃ pive’’ti (theragā. 983; mi. pa. 6.5.10) dhammasenāpativuttaniyāmena parimitabhojitāya appāhāratā bhojane mattaññutā. ‘‘Mitāhāra’’nti vatvā puna paricchinnakālabhojitāyapi appāhārataṃ dassento ‘‘vikāla…pe… parittāhāra’’nti āha. Catūsu paccayesu loluppavirahitaṃ bodhimūle eva sabbaso loluppassa pahīnattā. ‘‘Catūsu paccayesū’’ti hi imināva sabbattha loluppavigamo dīpitovāti. Rasataṇhāpaṭikkhepo vā esa ‘‘appāhāra’’nti vatvā ‘‘alolupa’’nti vuttattā. ‘‘Sīhaṃ vā’’ti ettha ekacarasaddo viya iva-saddo atthato ‘‘nāga’’nti etthāpi ānetvā, sambandhitabboti [Pg.99] āha – ‘‘ekacaraṃ sīhaṃ viya, ekacaraṃ nāgaṃ viyā’’ti. Ekacarā appamattā ekīkatāya. 30. “如羚羊”即如羚羊之胫。此为表示部分与整体关系的属格。因其腓肉圆实匀称，故胫骨美好。“纤细”是为了否定粗壮，而非意在显示其极为瘦削，故说“不粗壮且身体匀称”。“因热而憔悴”是指因苦行而身体憔悴，此乃由于诸根受到折磨。因此说“因苦行而憔悴”等，经中亦说“少食，不贪婪”。如同“勇者之性是为精进”，精进由勇者之性所表征，同样，勇者之性由精进而有，故说“勇者即有精进者”。“食四五口，不食即饮水”，依循法将所说之规，饮食有节量即是少食，于饮食知量。说了“适量饮食”后，又为显示在限定时间外不食亦是少食，故说“非时……食甚少”。于四资具无贪婪，因在菩提树下已完全断除一切贪婪。“于四资具”一语，即显示了于一切处皆离贪。或者，说了“少食”之后又说“不贪婪”，此为否定味爱。于“如狮子”一句，“如”(iva)字应如“独行”一词般，亦带至“如象”(nāgaṃ)一句并与之相连，故说“独行如狮子，独行如象”。独行者，因专一而不放逸。 Pañcakāmaguṇavasena rūpaṃ gahitaṃ tesaṃ rūpasabhāvattā. Manena nāmaṃ gahitaṃ manassa nāmasabhāvattā. Avinibhuttadhammeti avinābhāvadhamme gahetvā. Ādi-saddena āyatanadhātuādayo gahitā. Kāmaguṇaggahaṇena hettha rūpabhāvasāmaññena pañca vatthūni gahitāneva honti, manogahaṇena dhammāyatanaṃ, evaṃ dvādasāyatanāni gahitāni honti. Iminā nayena dhātuādīnampi gahitatā yojetabbā. Tenāha ‘‘pañcakkhandhādivasenapettha bhummaṃ yojetabba’’nti. Etthāti pāḷiyaṃ. Kāmavatthu bhummaṃ. 以五种欲的方式把握色，因其具有色的自性。以意把握名，因意具有名的自性。“不可分离法”是说把握了不可分离之法。“等”字包含了处、界等。此处，通过把握五种欲，即以色的共相把握了五种事物；通过把握意，即把握了法处，如是十二处即被把握。循此理，亦应理解界等的被把握。因此说：“此处应以五蕴等为基础来理解。”“此处”是指在经文中。欲境是基础。 Eṇijaṅghasuttavaṇṇanā niṭṭhitā. 羚羊胫经释义终。 Sattivaggavaṇṇanā niṭṭhitā. 刀剑品释义终。 4. Satullapakāyikavaggo 4. 善说法天众品 1. Sabbhisuttavaṇṇanā 1. 贤善经释义 31. Sataṃ sādhūnaṃ saraṇagamanasīlādibhedassa dhammassa ullapanato, attano vā pubbenivāsānussatiyā tassa dhammassa ullapanato kathanato satullapā, devatā, tāsaṃ kāyo samūho, tattha bhavāti satullapakāyikā. Tenāha ‘‘sataṃ dhamma’’ntiādi. Samādānavasena ullapetvā, na vaṇṇanākathanamattena tatrāti tasmiṃ tāsaṃ devatānaṃ satullapakāyikabhāve. Idaṃ vatthūti idaṃ kāraṇaṃ. Samuddavāṇijāti saṃyattikā. Khittasaravegenāti jiyāmuttasarasadisavegena, sīghaoghenāti attho. Uppatatīti uppāto. Uppāte bhavaṃ byasanaṃ uppātikaṃ. Patiṭṭhāti hitapatiṭṭhā. Paraloke hitasukhāvahaṃ abhayakāraṇaṃ. Jaṅghasatanti manussasataṃ. Jaṅghāsīsena hi manusse vadati sahacāribhāvato. Aggahesi pañcasīlāni. Āsannānāsannesu āsannasseva paṭhamaṃ vipaccanato ‘‘āsannakāle gahitasīlaṃ nissāyā’’ti vuttaṃ. Ghaṭāvasenāti samūhavasena. 31. 由于宣说善人们所皈依的戒行等法，或由于讲述自己宿住随念中所了知的法，故（彼天神）被称为“善说者”(satullapā)；她们的群体，于彼处存在，故称为“善说天”(satullapakāyikā)。因此说“善人之法”等。是以受持的方式宣说，而非仅以释义讲述，因此她们才成为善说天。此即是其原因。“航海商人”(Samuddavāṇijā)即结伴而行者。“以箭射之速”(Khittasaravegena)指如离弦之箭般的速度，意为“急流”。“生起”(Uppatati)即意外。于意外中发生的灾难为“意外之灾”(uppātikaṃ)。“依止”(Patiṭṭhā)指有益的依止，于他世带来利益安乐的无畏之因。“百胫”(Jaṅghasataṃ)即百人。因为（胫）是相伴之物，故以“胫首”(Jaṅghāsīsa)指人。他受持了五戒。在临近与不临近（成熟的业）中，因临近者先成熟，故说“依靠临近之时所受持的戒”。“以聚集故”(Ghaṭāvasena)即以集合的方式。 Sabbhīti [Pg.100] sādhūhi. Te hi saparahitasādhanato pāsaṃsatāya santaguṇatāya ca santoti vuccati. Te pana yasmā paṇḍitalakkhaṇehi samannāgatā honti, tasmā ‘‘paṇḍitehī’’ti āha. Samāsethāti saṃvasethāti ayamettha adhippāyoti āha ‘‘sabbairiyāpathe’’tiādi. Mittasanthavanti mettisandhānaṃ. Sattānaṃ hitesitālakkhaṇā hi metti, sā ca ñāṇasahitā ñāṇapubbaṅgamāvāti mittasanthavo asaṃkiliṭṭho, itaro saṃkiliṭṭhoti āha ‘‘na kenaci saddhiṃ kātabbo’’ti. Saddhammanti diṭṭhadhammikādihitāvahaṃ sundaradhammaṃ. Seyyoti hitavaḍḍhanatādi vuttanti āha ‘‘vaḍḍhī’’ti. “与善人”(Sabbhi)即“与贤善者”(sādhūhi)。因能成就自他利益，且具足可赞叹与寂静之德，故彼等被称为“贤善者”(santa)。又因彼等具足智者之相，故说“与智者”。“交往”(Samāsetha)意即“共住”(saṃvasetha)，此为此处之意，故说“于一切威仪中”等。“友谊”(Mittasanthavaṃ)即慈心之联结。慈(mettā)的特质即是希求众生之利益，此慈与智相应、以智为前导，故此友谊无染；反之则有染，故说“不应与任何人（结交）”。“正法”(Saddhammaṃ)指能带来现世等利益的善法。“更胜”(Seyyo)是说能带来利益、增长等，故说“增长”。 Sataṃ sādhūnaṃ, paṇḍitānanti ayamettha attho. Tappaṭiyogavisayattā añña-saddassa vuttaṃ ‘‘aññato andhabālato’’ti. Sokanimittaṃ sokakāraṇaṃ uttarapadalopena idha sokasaddena gahitanti āha ‘‘sokavatthūna’’ntiādi. Sokavatthūni nāma corādayo acchindanādivasena paresaṃ sokakaraṇato. Sokānugatā sokappattā. “善人们的”(Sataṃ)意即“贤善者、智者们的”，此为此处之义。因是其对立面，故说“异于”(aññato)一词，即“异于无明愚人”。“愁因”(Sokanimittaṃ)即愁之缘由，此处因省略后一词而用“愁”字代指，故说“愁苦之事物”等。所谓愁苦之事物，即盗贼等，因其通过抢夺等方式令他人产生愁苦。“为愁所随”(Sokānugatā)即为愁所困。 Therassāti saṃkiccattherassa. Attano bhaginiyā jeṭṭhattā ‘‘tumhe’’ti āha. Ayaṃ ‘‘idha corā paṭipajjiṃsū’’ti amhe tiṇāyapi na maññatīti cintetvā ekacce ‘‘mārema na’’nti āhaṃsu. Karuṇāya ekacce ‘‘vissajjemā’’ti āhaṃsu. Mantetvāti bhāsetvā. “长老的”(Therassa)指僧吉遮(Saṃkicca)长老的。因自己的姐姐年长，故称“您”。一些（盗贼）心想：“此人（说）‘盗贼们在此出没’，他竟视我等如草芥”，于是说：“我们杀了他吧”。另一些（盗贼）出于悲悯，则说：“我们放了他吧”。“商议后”(Mantetvā)即交谈后。 Ahu ahosi, bhūtapubbanti attho. Araññasmiṃ brahāvaneti tādise brahāvane, mahāraññe nivāsīti attho cetoti byādho. Kūṭānīti vākurādayo. Oḍḍetvāti sajjetvā. Sasakanti pelakaṃ ubbiggāti bhītatasitā. Ekarattinti ekaratteneva. Dhanajānīti paribbayavasena addhikehi laddhabbadhanato hāni, ‘‘samaṇampi nāma hanti, kiṃ amhesu lajjissatī’’ti addhikānaṃ anāgamanato ekadivasaṃ laddhabbaparibbayampi na labhissantīti adhippāyo. “曾有”(Ahu)即“曾是”(ahosi)，意为“往昔曾有”。“于林中大 जंगल”(Araññasmiṃ brahāvane)指在那样的大森林中，意为有名叫策陀(Ceto)的猎人住在大森林里。“陷阱”(Kūṭāni)指网罗等。“设置”(Oḍḍetvā)即布置妥当。“兔”(Sasakaṃ)指幼兔。“惊恐”(ubbiggā)即恐惧战栗。“一夜”(Ekarattiṃ)即仅一夜之间。“财富损失”(Dhanajāni)指因旅人消费而应得的财富之损失，其意为：因旅人们心想“此人连沙门都杀，对我等岂会知耻”而不来，故连一日可得的消费也得不到。 Ñātayopi mātāpitubhātubhaginiādike ñātake. Te kira adhimuttassa bhaginiyā santikaṃ upagacchantā antarāmagge tena samāgatā, adhimutto [Pg.101] saccavācaṃ anurakkhanto corabhayaṃ tesaṃ nārocesi. Tena vuttaṃ ‘‘tesampī’’tiādi. Taṃ nissāya pabbajitattā ‘‘adhimuttasāmaṇerassa santike’’ti vuttaṃ, na upasampadācariyo hutvā. Tenāha ‘‘attano antevāsike katvā’’ti. Saccānurakkhaṇena anuttaraguṇādhigamena ca ñātimajjhe virocati. “亲人们”(Ñātayo)也指父母、兄弟、姐妹等亲戚。据说，他们前往阿地目多(Adhimutta)姐姐的住处时，在半路与他相遇。阿地目多为守护真实语，未告知他们有盗贼的危险。因此说“对他们也”等。因为是依止他而出家，故说“在阿地目多沙弥处”，而非因他是（他们的）具足戒阿阇梨。因此说“收为自己的弟子”。因守护真实语及证得无上功德，他在亲族中大放光彩。 Sātatanti satataṃ. Sa-saddassa hi idha sābhāvo yathā ‘‘sārāgo’’tiādīsu. Sātabhāvo vā sātatanti āha ‘‘sukhaṃ vā’’ti. Kāraṇenāti tena tena kāraṇena. Sabbāsaṃ tāsaṃ vacanaṃ subhāsitaṃ, bhagavato pana ukkaṃsagataṃ subhāsitameva. Svāyamattho taṃtaṃgāthāpadeneva viññāyatīti taṃ nīharitvā dassetuṃ ‘‘na kevala’’ntiādi vuttaṃ. Tena sappurisūpasaṃsevasaddhammābhiyogo yathā sattānaṃ vaḍḍhiyā paññāpaṭilābhassa ekantikaṃ kāraṇaṃ, evaṃ sokapaccaye sati visokabhāvassa, ñātimajjhe sobhāya, sugatigamanassa, ciraṃ sukhaṭṭhānassa, vaṭṭadukkhamocanassapi aññāsādhāraṇaṃ hotīti vuttamevāti daṭṭhabbaṃ. “恒常”(Sātataṃ)即持续。此处 sa-音变为 sā，如同“有贪”(sārāgo)等词。或“乐”(sāta)的状态为“恒常”，故说“或为安乐”。“以其因缘”(Kāraṇena)即以种种因缘。所有那些话语皆是善说，然世尊(bhagavato)之言乃最胜善说。此义可由各偈颂之文句了知，为引述说明，故说“非仅”等。是故当知：亲近善士、勤修正法，既是众生增长与得证智慧的唯一因缘，也是当愁苦之缘生起时达至无愁、于亲族中庄严、趣向善趣、长住安乐、解脱轮回之苦的非共之因。 Sabbhisuttavaṇṇanā niṭṭhitā. 《善人经》释义终。 2. Maccharisuttavaṇṇanā 2. 悭吝经释义 32. Pamajjanākārena pavattā anupaladdhi pamādo. Tena ekantato satirahitā hontīti vuttaṃ ‘‘sativippavāsalakkhaṇenā’’ti. Diṭṭhivicikicchādayo cettha pamādeneva saṅgahitā. Idāni yathā macchariyanimittañca pamādanimittañca dānaṃ na dīyati, taṃ dassetuṃ ‘‘ekacco hī’’tiādi vuttaṃ. Parikkhayaṃ gamissatīti bhogaparihāniṃ gamissati. Khiḍḍādīti ādi-saddena maṇḍanavibhūsanachaṇanakkhattakiccabyasanādiṃ saṅgaṇhāti. Yasadāyakanti kittiyasassa parivārayasassa ca dāyakaṃ. Sirīdāyakanti sobhaggadāyakaṃ. Sampattidāyakanti kulabhogarūpabhogasampadāhi sampattidāyakaṃ. Puññanti vā idha puññaphalaṃ daṭṭhabbaṃ ‘‘evamidaṃ puññaṃ pavaḍḍhatī’’tiādīsu (dī. ni. 3.80) viya. Atthi dānassa phalanti ettha deyyadhammassa anavaṭṭhitataṃ bahulasādhāraṇataṃ, taṃ pahāya gamanīyataṃ[Pg.102], tabbisayāya pītiyā sāvajjataṃ, dānadhammassa anaññasādhāraṇataṃ anugāmikataṃ, tabbisayāya pītiyā anavajjataṃ, lobhādipāpadhammānaṃ vinodanaṃ, sesapuññānaṃ upanissayañca jānantenāti vattabbaṃ. 32. 以放逸之相而行，心不觉察，是为放逸(pamādo)。因此，他们完全失去正念，故说“以失念为特征”。于此，邪见、疑等亦为放逸所摄。为说明如何因悭吝之相与放逸之相而不行布施，今说“乃有一人”等。“将至毁坏”(Parikkhayaṃ gamissati)意为财富将减损。“嬉戏等”(Khiḍḍādi)中的“等”字，包含装饰、打扮、节庆、星象、事务、灾祸等。“能与名”(Yasadāyakaṃ)指能给予声名及眷属之名望。“能与光彩”(Sirīdāyakaṃ)指能给予美貌。“能与成就”(Sampattidāyakaṃ)指能通过家族财富与色身受用而给予圆满。此处的“福”(Puññaṃ)应视为福之果报，如“如是此福增长”等经文所示。所谓“布施有果报”，当知是指：了知所施之物的不坚固性、为众多（因缘）所共有性、必须舍离而去性，以及对此物之喜悦的过患；（亦了知）布施之法的不共性、能跟随（来世）性，以及对此法之喜悦的无过患，（布施）能遣除贪等恶法，且为其余诸福的强依止，如是说。 Taṃyeva bālanti yo maccharī, tameva. Adānasīlā bālā. Ekacco dhanassa paribhogaparikkhayabhayena attanāpi na paribhuñjati atilobhaseṭṭhi viyāti āha ‘‘idhalokaparalokesū’’ti. “彼愚人”(Taṃyeva bālaṃ)即指悭吝者，正是此人。不行施者是愚人。有人因惧怕财富受用而毁坏，自己亦不享用，犹如极贪之长者，故说“于此世他世”。 Yasmā ekacco adānasīlo puriso addhike disvā passantopi na passati, tesaṃ kathaṃ suṇantopi na suṇoti, sayaṃ kiñci na katheti, adātukamyatāthambhe baddho hoti, tasmā tattha mataliṅgāni upalabbhantiyevāti āha ‘‘adānasīlatāya maraṇena matesū’’ti. Aṭṭhakathāyaṃ pana dānamattameva gahetvā matenassa samataṃ dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Dānasīlassa pana amataliṅgāni vuttavipariyāyato veditabbāni. Vajanti puthutte ekavacanaṃ, tasmā vacanavipallāsena vuttanti āha ‘‘saha vajantā’’ti. Dānasīlādidhammo purātano, na ajjatanoti sanantano, so etesu atthīti sanantanā, paṇḍitā, tesaṃ dhammāti tesaṃ vasenapi dhammo sanantanoti āha ‘‘sanantanānaṃ vā paṇḍitānaṃ esa dhammo’’ti. Appasmimpi deyyadhamme sati eke dānaṃ dadanti, eke na dadanti maccharibhāvā. Sahassadānasadisāti ekāpi dakkhiṇā pariccāgacetanāya uḷārabhāvato sahassadānasadisā hoti. 有的人没有布施的习惯，即使看见求施者也视而不见，听到他们说话也听而不闻，自己什么也不说，被不愿布施的悭吝束缚，因此在那里会出现死亡的征兆，所以说“因不布施而现死相”。义注中为了说明不布施者与死者等同，才说“正如”等语。至于有布施习惯的人，应当知道他们的表现与前述相反。“Vajanti”（行）一词，在表示多样性时，此处用作单数，因此说这是词形变化所致，故说“同行”。布施等法是古老的，不是现在才有的，所以说是“古昔”；智者具有这些法，因此说“这是古昔智者的法”。即使面对很少的施舍之物，有人布施，有人因悭吝而不布施。“千施等值”是说即使一次布施，因其出自至诚舍心，因其殊胜，也等同于千次布施。 Duranugamanoti asamaṅginā anugantuṃ dukkaro. Ananugamanañcassa dhammassa apūraṇamevāti āha ‘‘duppūro’’ti. ‘‘Dhammaṃ care’’ti ayaṃ dhammacariyā gahaṭṭhassa vasena āraddhāti āha ‘‘dasakusalakammapathadhammaṃ caratī’’ti. Tenāha ‘‘dārañca posa’’nti. Samuñjakanti kassakehi attanā kātabbaṃ katvā visaṭṭhadhaññakaraṇato khale uñchācariyavasena samuñjaniādinā chaḍḍitadhaññasaṃharaṇaṃ. Tenāha ‘‘yo api…pe… samuñjakaṃ caratī’’ti. Etenāti satasahassasahassayāgiggahaṇena dasannampi bhikkhukoṭīnaṃ piṇḍapāto dassito hoti. ‘‘Dinno’’ti padaṃ ānetvā yojanā. Dasannaṃ vā kahāpaṇakoṭīnaṃ piṇḍapātoti dasannaṃ kahāpaṇakoṭīnaṃ viniyuñjanavasena sampāditapiṇḍapāto. Tayidaṃ satasahassaṃ [Pg.103] sahassayāgīnaṃ dānaṃ ettakaṃ hotīti katvā vuttaṃ. Samuñjakaṃ carantopīti samuñjakaṃ caritvāpi, samuñjakacaraṇahetūti attho. Sesapadadvayepi eseva nayo. Dāraṃ posentopi dhammaṃ carati, appakasmiṃ dadantopi dhammaṃ caratīti yojanā. Tathāvidhassāti tādisassa tathādhammacārino yā dhammacariyā, tassā kalampi nagghanti ete sahassayāgino attano sahassayāgitāya. Yaṃ tena daliddenātiādi tassevatthassa vivaraṇaṃ. Sabbesampi tesanti ‘‘sataṃsahassānaṃ sahassayāgina’’nti vuttānaṃ tesaṃ sabbesampi. Itaresanti ‘‘tathāvidhassā’’ti vuttapurisato aññesaṃ. Dasakoṭisahassadānanti dasakoṭisaṅkhātaṃ tato anekasahassabhedatāya sahassadānaṃ. “难以追随”(duranugamano)是指不具足者难以追随。不追随此法即是无法圆满，故说“难圆满”(duppūro)。“行于法”(dhammaṃ care)，此法行是就在家众而言，故说“奉行十善业道之法”。因此说“养育妻儿”。所谓“拾穗”(samuñjaka)，是指农夫们做完自己该做的事，在打谷场脱粒后，以拾穗的方式用扫帚等收集遗落的谷物。故说“若人……乃至……行拾穗”。由此，通过提及十万个千人祭，显示了对一亿比丘的饭食。应补充“已施”(dinno)一词来连结文意。或者说是一亿钱币的饭食，即用一亿钱币准备的饭食。那十万个千人祭的布施有这么多，因此这么说。“即使行拾穗”(samuñjakaṃ carantopi)即“行拾穗后”，意为“因为行拾穗”。其余二词，理路亦同。养育妻儿也是行于法，于少量物中布施也是行于法，应如是连结。对于像这样如法而行的人，他的法行，那些行千祭者以其千祭之行，尚不及十六分之一。“那贫者所……”等语，即是对其义的阐释。“所有他们”是指“十万个千人祭者”所说的所有那些人。“其余的”是指“像这样的人”所说之人以外的人。“一亿千施”是指数量为一亿、种类为数千的布施。 ‘‘Kalaṃ nagghatī’’ti idaṃ tesaṃ dānato imassa dānassa uḷāratarabhāvena vipulatarabhāvena vipulataraphalatāya vuttanti āha ‘‘kathaṃ nu kho etaṃ mahapphalataranti jānanattha’’nti. Paccayavisesena mahattaṃ gatoti mahaggato, uḷāroti attho. Tenāha ‘‘vipulassetaṃ vevacana’’nti. Samenāti ñāyena, dhammenāti attho. Visameti na same macchariyalakkhaṇappatte. Chetvāti pīḷetvā. Taṃ pana pīḷanaṃ pothananti dassento ‘‘pothetvā’’ti āha. Assumukhāti tintaassumukhasammissā paraṃ rodāpetvā. Mahādānanti yathāvuttaṃ bahudeyyadhammassa pariccajanena mahantadānaṃ. Uppattiyā aparisuddhatāyāti ajjhāsayassa deyyadhammagavesanāya ca suddhatāya malīnattā. Itaraṃ dhammacariyāya nibbattitadānaṃ. Parittadānanti parittassa deyyadhammassa vasena parittadānaṃ. Attano uppattiyā parisuddhatāyāti ajjhāsayassa deyyadhammagavesanāya ca visuddhatāya. Evantiādimāhāti ‘‘evaṃ sahassānaṃ sahassayāgina’’nti avoca. Tattha sahassānanti sataṃsahassānaṃ. Gāthābandhasukhatthaṃ sataggahaṇaṃ na kataṃ. Sesaṃ vuttanayameva. “不值十六分之一”这句话，是为了说明这种布施比那些祭祀的布施更为殊胜、广大，能获得更大的果报而说的。有人问：“如何知道这种布施能获得更大果报呢？”因为因缘殊胜而成就广大，也就是极为尊贵的意思。因此说：“这是‘广大’的同义词。”“如法”的意思是合乎正法、道理；“不如法”的意思是不合正法，具有悭吝等特征。“摧折”的意思是压迫。为了显示这种压迫就是打击，所以说“打击”。“泪流满面”的意思是涕泪交流，甚至使他人哭泣。“大布施”的意思是如前所说，通过舍弃众多可施之物而成就的广大施舍。由于根源上不纯净，也就是发心和寻求可施之物时不够清净。另一种是依法修行所产生的布施。“小布施”的意思是因为可施之物稀少而成就的小施舍。由于自身根源上纯净，也就是发心和寻求可施之物时清净。像这样等等，如“如是千个千人祭祀者”等语。其中“千个千人”是指百千人。为了诗句的流畅，省略了“百”字。其余和前面说的一样。 Maccharisuttavaṇṇanā niṭṭhitā. 悭吝经释义终。 3. Sādhusuttavaṇṇanā 3. 善哉经释义 33. Udānaṃ udānesīti pītivegena uggiritabbatāya udānaṃ uggiri uccāresi. Tayidaṃ yasmā pītisamuṭṭhāpitaṃ vacanaṃ, tasmā vuttaṃ ‘‘udāhāraṃ udāharī’’ti[Pg.104]. Yathā pana taṃ vacanaṃ ‘‘udāna’’nti vuccati, taṃ dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Saddhāyāti ettha ya-kāro hetuattho. Pariccāgacetanāya hi saddhā visesapaccayo assaddhassa tadabhāvato. Pi-saddo vuttatthasampiṇḍanattho. ‘‘Sāhū’’ti padaṃ sādhusaddena samānatthaṃ daṭṭhabbaṃ. Kathanti dānayuddhānaṃ vipakkhasabhāvāti adhippāyo. Etaṃ ubhayanti dānaṃ yuddhanti idaṃ dvayaṃ. Jīvitabhīrukoti jīvitavināsabhīruko. Khayabhīrukoti bhogakkhayassa bhīruko. Vadantoti jīvite sālayataṃ, tato eva yujjhane asamatthataṃ pavedento. Chejjanti hatthapādādichedo. Ussahantoti vīriyaṃ karonto. Evaṃ bhoge rakkhissāmīti tathā bhoge aparikkhīṇe karissāmīti. Vadantoti idha bhogesu lobhaṃ, tato eva dātuṃ asamatthataṃ pavedento. Evanti evaṃ jīvitabhoganirapekkhatāya dānañca yuddhañca samaṃ hoti. Saddhādisampannoti saddhādhammajīvitāvīmaṃsāsīlādiguṇasamannāgato. So hi deyyavatthuno parittakattā appakampi dadanto attano pana cittasampattiyā khettasampattiyā ca bahuṃ uḷārapuññaṃ pavaḍḍhento bahuvidhaṃ lobha-dosa-issā-macchariya-diṭṭhivicikicchādibhedaṃ tappaṭipakkhaṃ abhibhavati, tato eva ca taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Aṭṭhakathāyaṃ pana ‘‘maccheraṃ maddati’’cceva vuttaṃ, tassa pana ujuvipaccanīkabhāvato. 33. 自说语(udāna)因欢喜激动而涌出，故称自说语。由于此语由欢喜生起，故说“说出此自说语”。为了说明该语为何被称为“自说语”，故说“如是等语”。在“信”(saddhā)一词中，“ya”字表示原因义。因为舍弃的意乐(pariccāgacetanā)是信的特殊助缘，无信者则无此。“pi”字有总结前义的作用。“善哉”(sāhu)一词应与“sādhu”一词意义相同。‘如何’(kathaṃ)是指布施与战争本质相反的意思。这二者，即布施与战争。畏惧生命者即害怕丧失生命者。畏惧损耗者即恐惧财物耗尽者。说这些话的人，是指贪恋生命，由此表明其没有能力战斗。断肢是指断手断足等。努力者即努力精进的人。‘像这样我将守护财物’，即‘我将使财物不耗尽’。说这些话的人，此处是指贪恋财物，由此表明其没有能力布施。像这样，对于生命财物没有执着，布施和战争就同等了。具足信等功德者，即具备信、法、生命、智慧、持戒等功德的人。他因为所施之物很少而布施很少，但由于自身清净的心和福田殊胜，能增长广大福德，降伏贪、嗔、嫉妒、悭吝、邪见、怀疑等种种烦恼，因此获得大果报大利益。义注中说“摧毁悭吝”，是因为悭吝与布施直接对立。 Paratthāti paraloke. Ekasāṭakabrāhmaṇavatthu anvayavasena, aṅkuravatthu byatirekavasena vitthāretabbaṃ. 他世是指来世。单衣婆罗门的故事应该用随顺的方式详细解说，安古拉的故事应该用相反的方式详细解说。 Dhammo laddho etenāti dhammaladdho, puggalo. Aggiāhitapadassa viya saddasiddhi daṭṭhabbā. ‘‘Uṭṭhānanti kāyikaṃ vīriyaṃ, vīriyanti cetasika’’nti vadanti. Uṭṭhānanti bhoguppāde yuttapayuttatā. Vīriyanti tajjo ussāho. Yamassa āṇāpavattiṭṭhānaṃ. Vetaraṇimpi itare niraye ca atikkamma. Te pana abbudādīnaṃ vasena avīciṃ dasadhā katvā avasesamahāniraye sattapi āyuppamāṇabhedena tayo tayo katvā ekatiṃsāti vadanti. Sañjīvādinirayasaṃvattanassa kammassa tikkhamajjhamudubhāvena tassa āyuppamāṇassa tividhatā vibhāvetabbā. Apare pana ‘‘aṭṭha mahānirayā soḷasa ussadanirayā ādito cattāro sitaniraye ekaṃ katvā satta sitanirayāti evaṃ ekatiṃsa mahānirayā’’ti [Pg.105] vadanti. Mahānirayaggahaṇato ādito cattāro sitanirayā eko nirayo katoti. 法得者(Dhammaladdho)，即由此获得法的人(puggala)。应如“持火者”(aggiāhita)一词那样理解其构词法。有人说：“奋起(uṭṭhāna)是身精进，勇猛(vīriya)是心精进。”奋起是指在财富生起方面相应地勤勉。勇猛是指由此产生的努力。是阎魔(Yama)的命令通行之处。超越了鞞多罗尼河(Vetaraṇī)以及其他地狱。他们说，以阿浮陀(abbuda)等地狱为例，将无间地狱(Avīci)分为十种，又将剩余的七个大地狱依寿命长短各分为三类，这样共有三十一个地狱。应知，导致众生投生到等活(Sañjīva)等地狱的业，因其猛烈、中等、微弱的差别，其寿命长短也分为三种。另一些人说：“八个大地狱，十六个增地狱(ussadaniraya)，最初的四个寒地狱合为一个，加上其余七个寒地狱，这样共有三十一个大地狱。”因为提到了大地狱，所以最初的四个寒地狱被算作一个地狱。 Tesanti vicinitvā gahitapaccayānaṃ. Pañcanavutipāsaṇḍabhedā papañcasūdanisaṃvaṇṇanāyaṃ vuttanayena veditabbā. Tatthāti tesu dvīsu vicinanesu. Dakkhiṇāvicinanaṃ āha, upamānāni hi nāma yāvadeva upameyyatthavibhāvanatthāni. Etena sukhettagahaṇatopi dakkhiṇeyyavicinanaṃ daṭṭhabbaṃ. “彼等”(Tesaṃ)是指审察后已接受资具者。九十五种外道(pāsaṇḍa)的差别，应依《破除戏论释》(Papañcasūdanī)中所说的方式来了知。“于此”(Tattha)指在这两种审察之中。说到审察供养(dakkhiṇāvicinanaṃ)，譬喻只是为了阐明被譬喻者的意义。由此可知，从选取良田(sukhetta)一事，也应了知对可供养者(dakkhiṇeyya)的审察。 Pāṇesu saṃyamoti iminā dasavidhampi kusalakammapathadhammaṃ dasseti. Yathā hi ‘‘pāṇesu saṃyamo’’ti iminā sattānaṃ jīvitāvoropanato saṃyamo vutto, evaṃ tesaṃ sāpateyyāvahārato paradārāmasanato visaṃvādanato aññamaññabhedanato pharusavacanena saṅghaṭṭanato niratthakavippalapanato parasantakābhijjhānato ucchedacintanato micchābhinivesanato ca saṃyamo hotīti. Tenāha ‘‘sīlānisaṃsaṃ kathetumāraddhā’’ti. Pharusavacanasaṃyamo panettha sarūpeneva vutto. “于诸有情行制御”(Pāṇesu saṃyamo)，以此显示了全部十种善业道法。正如“于诸有情行制御”是指制御不杀害众生命，同样地，也是制御不夺取他们的财物、不侵犯他人妻、不欺诳、不离间彼此、不以粗恶语攻击、不作无义闲谈、不贪求他人所有、不怀断灭想、不执持邪见。因此说“开始宣说戒的功德”。在此，对粗恶语的制御是依其字面意义而说。 Parassa upavādabhayenāti pāpakiriyahetu parena attano vattabbaupavādabhayena. Upavādabhayāti upavādabhayanimittaṃ. ‘‘Kathaṃ nu kho amhe pare na upavadeyyu’’nti āsīsantā pāpaṃ na karonti. Dhammapadamevāti asaṅkhatadhammakoṭṭhāso eva seyyo seṭṭho. Yasmā sabbasaṅkhataṃ aniccaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ, tasmā tadadhigamāya ussāho karaṇīyoti dasseti. Pubbasaddo kālavisesavisayoti āha ‘‘pubbe ca kassapabuddhādikālepī’’tiādi. Puna akālaviseso apāṭiyekko bhummatthavisayovāti āha ‘‘sabbepi vā’’tiādi. Tattha sabbepi vāti ete sabbepi kassapabuddhādayo lokanāthā santo nāma vūpasantasabbakilesasantāpā santasabbhūtaguṇattā. “因惧他人讥毁”(Parassa upavādabhayena)是指因惧怕他人因自己造作恶业而说出讥毁之语。“惧他讥毁”(Upavādabhaya)是指以惧他讥毁为缘由。“如何才能不被他人讥毁呢？”如是希求者不造恶。“唯有法句”(Dhammapadam eva)是指无为法(asaṅkhata-dhamma)的部分才是最胜、最上的。因为一切有为法(saṅkhata)是无常(anicca)、是坏灭法(khaya-dhamma)、是衰败法(vaya-dhamma)、是离欲法(virāga-dhamma)、是寂灭法(nirodha-dhamma)，所以显示了应为证得彼法而努力。“往昔”(pubba)一词是指特定的时间，故说“往昔迦叶(Kassapa)佛等时代”等。再者，此词也指非特定时间、无差别、普遍的意义，故说“或一切”等。其中“或一切”是指迦叶佛等一切世间导师，他们名为“寂静者”(santa)，因为已平息一切烦恼(kilesa)的热恼，且具足令众生寂静的一切真实功德。 Sādhusuttavaṇṇanā niṭṭhitā. 善哉经释义终。 4. Nasantisuttavaṇṇanā 4. 无有经释义 34. Kamanīyānīti [Pg.106] kantāni. Tato eva etāni iṭṭhārammaṇāni sukhārammaṇāni rūpādīni, te pana vatthukāmā, tadārammaṇakilesakāmā vā. ‘‘Na santi kāmā manujesū’’ti desanāsīsametaṃ, nicchayena kāmā aniccāyeva. Maccu dhīyati etthāti maccudheyyaṃ. Na puna āgacchati ettha taṃ apunāgamanaṃ. Apunāgamanasaṅkhātaṃ nibbānaṃ anupagacchanato. Nibbānaṃ hītiādi vuttassevatthassa vivaraṇaṃ. Baddhoti paṭibaddhacitto. Pamattoti vossaggapamādaṃ āpanno. 34. “可悦”(kamanīya)即是可爱(kanta)。因此，这些可意所缘(iṭṭhārammaṇa)、可乐所缘(sukhārammaṇa)的色(rūpa)等，它们是事物欲(vatthukāma)，或是以彼为所缘的烦恼欲(kilesakāma)。“人中无有欲”(Na santi kāmā manujesu)，这是教说的纲要。究竟而言，诸欲确实是无常(anicca)的。死(maccu)于此积聚(dhīyati)，故为死域(maccudheyyaṃ)。不再来此，即是不还(apunāgamana)。因为未能证得名为“不还”的涅槃。“涅槃”(Nibbānaṃ hi)等，是对前述意义的阐明。“被缚”(Baddho)是指心被系缚。“放逸者”(Pamatto)是指陷入于舍弃善法的放逸中。 Taṇhāchandato jātaṃ tassa visesapaccayattā. Icchitaṃ hanatīti aghaṃ, dukkhaṃ. Idha pana anavasesapariyādānavasena pañcupādānakkhandhā dukkhanti. Chandavinayā aghavinayoti hetunirodhena hi phalanirodho, evaṃ saupādisesanibbānaṃ vatvā aghavinayā dukkhavinayoti anupādisesanibbānaṃ vadati. 由爱与欲(taṇhāchanda)而生，因其为特殊之缘。伤害所欲求者，故为“祸患”(agha)，即是苦(dukkha)。此处，以无余遍取的方式，说五取蕴(pañcupādānakkhandhā)即是苦。“调伏欲即调伏祸患”，因为因灭则果灭。如是说了有余依涅槃(saupādisesa-nibbāna)后，又说“由调伏祸患而调伏苦”，此即无余依涅槃(anupādisesa-nibbāna)。 Citrānīti kilesakāmāpi vedanādiṭṭhisampayogabhedena honti, ākārabhedena ca atthi savighātāvighātāti tato visesetuṃ ‘‘ārammaṇacittānī’’ti vuttaṃ. Saṅkappitarāgoti subhādivasena saṅkappitavatthumhi rāgo. Kilesakāmo kāmoti vutto tassevidha visesato kāmabhāvasiddhito. Pasūrasuttena vibhāvetabbo ‘‘na te kāmā’’tiādinā tassa vatthumhi āgatattā. Idāni tamatthaṃ saṅkhepeneva vibhāvento ‘‘pasūraparibbājako hī’’tiādimāha. Na te kāmā yāni citrāni loketi te ce kāmā na honti, yāni loke citrāni rūpādiārammaṇāni. Vedesīti kevalaṃ saṅkapparāgañca kāmaṃ katvā vadesi ce. Hehintīti bhaveyyunti attho. Suṇanto saddāni manoramāni, satthāpi te hehiti kāmabhogīti paccekaṃ gāthā, idha pana saṃkhipitvā dassitā. Dhīrā nāma dhitisampannāti āha ‘‘paṇḍitā’’ti. “种种”(Citrāni)者，烦恼欲(kilesakāma)也因与受(vedanā)、见(diṭṭhi)等相应的差别而有，亦因其相的差别而有有恼害(savighāta)与无恼害(avighāta)。为作区分，故说“种种所缘”(ārammaṇacittāni)。“思惟之贪”(Saṅkappitarāgo)是指对通过净相等方式思惟的事物生起的贪。烦恼欲被称为欲，因为在此处它特别成就了欲的体性。应依《巴宿拉经》(Pasūrasutta)来辨析“彼非诸欲”等句，因为其事(vatthu)已在经中出现。现在为简要阐明此义，故说“巴宿拉(Pasūra)游方者”等。“彼非诸欲，乃世间种种”(Na te kāmā yāni citrāni loke)，是说：世间种种色等所缘，彼等并非是欲。“汝说”(Vadesi)是指：汝若只将思惟之贪称为欲而说。“将有”(Hehinti)意为“会是”(bhaveyyuṃ)。“听闻悦耳声，导师对你而言亦将是欲乐受用者”，这是各别的偈颂，此处则简略地显示。名为“贤者”(dhīra)是具足坚毅者，故说“智者”(paṇḍita)。 Tassāti yo pahīnakodhamāno sabbaso saṃyojanātigo nāmarūpasmiṃ asajjanto rāgādikiñcanarahito, tassa. Mogharājā nāma thero bāvarībrāhmaṇassa paricārakānaṃ soḷasannaṃ aññataro. Yathānusandhiṃ appatto sāvasesa-attho, kiñci vattabbaṃ atthīti adhippāyo[Pg.107]. Sabbaso vimuttattāva devamanussā namassanti, ye taṃ paṭipajjanti. Tesaṃ kiṃ hoti? Kiñcipi na siyāti ayamettha atthaviseso? Dasabalaṃ sandhāyevamāha ukkaṭṭhaniddesena. Anupaṭipattiyāti paṭipattiṃ anugantvā paṭipajjanena. Namassanti taṃ pūjenti. “彼”(Tassa)是指：已断除瞋(kodha)与慢(māna)，完全超越一切结(saṃyojana)，不执著于名色(nāmarūpa)，远离贪(rāga)等烦恼(kiñcana)者。摩伽罗阇(Mogharāja)长老，是跋瓦睿(Bāvarī)婆罗门的十六位侍者之一。“未达前后关联”(yathānusandhiṃ appatto)是指尚有余义(sāvasesa-attha)，意即尚有可说之处。因其完全解脱，故天人礼敬之，那些实践其教导者亦然。他们会怎样？难道什么都不会有吗？此处有此特殊含义吗？这是针对十力(dasabala)者，以最上的解释而说。“随行”(Anupaṭipattiyā)是指跟随行道而实践。礼敬他，供养他。 Catusaccadhammaṃ jānitvāti tena paṭividdhaṃ catusaccadhammaṃ paṭivijjhitvā. Tathā ca buddhasubuddhatāya nibbematikā hontīti āha ‘‘vicikicchaṃ pahāyā’’ti. Tato paraṃ pana anukkamena aggamaggādhigamena saṅgātigāpi honti. Asekkhadhammapāripūriyā pasaṃsiyā viññūnaṃ pasaṃsāpi hontīti. “了知四圣谛法”(catusacca-dhammaṃ jānitvā)是指已通达四圣谛法。如是，他们对佛陀的善觉(buddha-subuddhatā)无有疑惑(nibbematika)，故说“断除疑惑”(vicikicchaṃ pahāya)。此后，他们又依次证得顶道(aggamagga)，从而超越执著(saṅgātiga)。因圆满无学法(asekkha-dhamma)而值得称赞，也受到智者(viññū)的称赞。 Nasantisuttavaṇṇanā niṭṭhitā. 无有经释义终。 5. Ujjhānasaññisuttavaṇṇanā 5. 抱怨想经释义 35. Ujjhānavasena pavattā saññā etesaṃ atthi, ujjhānavasena vā sañjānantīti ujjhānasaññī. Kārayeti katānaṃ pariyantaṃ kārayeti attho. Pariyantakāritanti paricchinnakāritaṃ parimitavacananti attho. Paṃsukūlādipaṭipakkhanayena pattuṇṇadukulādi vuttaṃ. Nāmaṃ gahitanti etena ‘‘ujjhānasaññikā’’ti ettha ka-saddo saññāyanti dasseti. 35. 他们有因抱怨而起的想，或因抱怨而认知，故为“抱怨想者”(Ujjhānasaññī)。“令作”(Kārayeti)意为令已作之事达到终点。“令作边际”(Pariyantakāritaṃ)意为所作有限制，言语有节制。以与粪扫衣(paṃsukūla)等对立的方式，说到毛织物(pattuṇṇa)、都कूल布(dukūla)等。“取名”(Nāmaṃ gahitaṃ)是说，以此显示在“抱怨想者”(ujjhānasaññikā)一词中，“ka”字表示“想”(saññā)的意思。 Aññenākārena bhūtanti attanā pavediyamānākārato aññena asuddhena ākārena vijjamānaṃ upalabbhamānaṃ attānaṃ. Vañcetvāti palambhetvā. Tassa kuhakassa. Taṃ catunnaṃ paccayānaṃ paribhuñjanaṃ. Parijānantīti tassa paṭipattiṃ paricchijja jānanti. Kārakoti sammāpaṭipattiyā kattā, sammāpaṭipajjitāti attho. “以其他方式存在”者，谓不同于自己所宣称的方式，而是以另一种不清净的方式存在、被感知的自己。“欺骗”（Vañcetvā）者，谓欺瞒（palambhetvā）。“彼虚伪者”（Tassa kuhakassa）。“彼享用四种资具”（Taṃ catunnaṃ paccayānaṃ paribhuñjanaṃ）。“彻底了知”（Parijānanti）者，谓完全理解并认知其行为方式。“作者”（Kārako）者，谓正确行为的实践者，意即正确地实践。 Idanti liṅgavipallāsena vuttaṃ, ayanti attho. Dhammānudhammapaṭipadāti nibbānadhammassa anucchavikatāya anudhammabhūtā paṭipadā. Paṭipakkhavidhamane asithilatāya daḷhā. Bhāsitamattena ca savanamattena cāti ettha ca-saddo visesanivattiattho. Tena bhāsitassa sutassa ca sammāpaṭipattivisesaṃ nivatteti. Lokapariyāyanti lokassa parividhamanaṃ uppādanirodhavasena saṅkhārānaṃ parāvuttiṃ. Tenāha ‘‘saṅkhāralokassa udayabbaya’’nti. Svāyamattho saccapaṭivedheneva hotīti āha ‘‘catusaccadhammañca aññāyā’’ti[Pg.108]. Evaṃ na kubbantīti attani vijjamānampi guṇaṃ anāvīkaronto ‘‘yathā tumhe vadatha, evaṃ na kubbantī’’ti avijjamānataṃ byākarotīti attho. “此”（Idaṃ）乃以语性转换而说，其义为“此”（Ayaṃ）。“法随法行”（Dhammānudhammapaṭipadā）者，谓因适合于涅槃法而成为随法之行道。于破除对立法时，因不松懈而坚固。关于“仅以言说与听闻”（bhāsitamattena ca savanamattena ca），此处“与”（ca）字有排除特定含义的作用，由此排除了对所说所闻进行正确实践的特定含义。“世间流转”（Lokapariyāya）者，谓世间的坏灭，即诸行（saṅkhāra）因生灭而轮转。故说“诸行世间之生灭”。此义唯有通过证悟真理方能实现，故说“并了知四圣谛法”（catusaccadhammañca aññāya）。“不作如是行”（Evaṃ na kubbanti）者，意谓即使自身具备功德亦不显露，说“如汝等所言，我不作如是行”，以此表明其不存在。 Akārakamevāti dosaṃ akārakameva. Accayassa paṭiggaṇhanaṃ nāma adhivāsanaṃ, evaṃ so desakena desiyamāno tato vigato nāma hoti. Tenāha ‘‘paṭiggaṇhātūti khamatū’’ti. “非作者”（Akārakameva）者，谓过失实非（由其）所作。“接受过失”（accayassa paṭiggaṇhanaṃ）名为“容忍”（adhivāsanaṃ），如是经由忏悔者教示，他便得以脱离该过失。故说“愿其接受”（paṭiggaṇhātu）即是“愿其宽恕”（khamatu）。 Sabhāvenāti sabhāvato. Ekasadisanti paresaṃ cittācāraṃ jānantampi ajānantehi saha ekasadisaṃ karontā. Paratoti pacchā. Kathāya uppannāyāti ‘‘kassaccayā na vijjantī’’tiādikathāya pavattamānāya ‘‘tathāgatassa buddhassā’’tiādinā buddhabalaṃ buddhānubhāvaṃ dīpetvā. Khamissāmīti accayadesanaṃ paṭiggaṇhissāmi. Tappaṭiggaho hi idha khamananti adhippetaṃ, satthā pana sabbakālaṃ khamo eva. “由自性”（Sabhāvena）者，谓依自性（sabhāvato）。“使自己等同”（Ekasadisaṃ）者，谓即使了知他人心行，亦使自己与不知者等同。“之后”（Parato）者，谓后来（pacchā）。“当谈论生起时”（Kathāya uppannāyā）者，谓当“谁无过失”（kassaccayā na vijjanti）等谈论进行时，以“如来佛陀”（tathāgatassa buddhassa）等语开示佛陀之力与佛陀之威德之后。“我将宽恕”（Khamissāmi）者，谓我将接受过失的忏悔（accayadesanaṃ paṭiggaṇhissāmi）。此处，接受忏悔即是宽恕之意，然导师（Satthā）实则恒常宽容。 Kopo antare citte etassāti kopantaro. Doso garu garukātabbo assāti dosagaru. ‘‘Paṭimuccatī’’ti vā pāṭho, ayameva attho. Accāyikakammanti sahasā anupadhāretvā kiriyā. No cidhāti no ce idha. Idhāti nipātamattaṃ. Apagataṃ apanītaṃ. Doso no ce siyā, tena pariyāyena yadi aparādho nāma na bhaveyyāti. Na sammeyyuṃ na vūpasameyyuṃ. Kusaloti anavajjo. “其内心有忿”，故称“内忿者”（Kopantaro）。“其过失是重的，应被视为重”，故称“重过者”（Dosagaru）。或作“解脱”（Paṭimuccati）之读法，其义相同。“紧急之事”（Accāyikakammaṃ）者，谓未经审虑的仓促行为。“若非在此”（No cidha）者，谓“若非于此”（no ce idha）。“此”（Idha）仅为助词。“已离”（Apagataṃ）者，谓“已除去”（apanītaṃ）。“若过失不存在”（Doso no ce siyā），意谓以此方式，若罪过（aparādha）不复存在。“彼等不得和解”（Na sammeyyuṃ），“不得平息”（na vūpasameyyuṃ）。“善”（Kusalo）者，谓无过失（anavajjo）。 Dhīro satoti padadvayena vaṭṭachindaṃ āha. Ko niccameva paṇḍito nāmāti atthoti ‘‘kassaccayā’’tiādikāya pucchāgāthāya attho. Dīghamajjhimasaṃvaṇṇanāsu tathāgata-saddo vitthārato saṃvaṇṇitoti āha ‘‘evamādīhi kāraṇehi tathāgatassā’’ti. Buddhattādīhīti ādi-saddena ‘‘bodhetā pajāyā’’tiādinā (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97) niddese āgatakāraṇāni saṅgayhanti. Vimokkhaṃ vuccati ariyamaggo, tassa anto aggaphalaṃ, tattha bhavā paṇṇatti, tassā vasena. Evaṃ buddhabalaṃ dīpeti. Idāni khittaṃ saṅkhepena saṃharāpitaṃ hotīti dasseti. 以“智者”（Dhīro）与“具念”（Sato）二词，说斩断轮回者。“谁恒为智者”（Ko niccameva paṇḍito nāma）之义，即是“谁无过失”（kassaccayā）等提问偈之义。于《长部》（Dīgha Nikāya）、《中部》（Majjhima Nikāya）的释义中，“如来”（Tathāgata）一词已详细解释，故说“由如是等缘由，如来……”。“佛性等”（Buddhattādīhi）者，谓以“等”字包含《大义释》（Mahāniddesa 192）、《小义释·彼岸道赞颂偈的解释》（Cūḷaniddesa, Pārāyanatthutigāthāniddesa 97）中所说“令众生觉悟”（bodhetā pajāyā）等缘由。“解脱”（Vimokkha）者，谓圣道（ariyamagga），其终点乃最上之果，于彼处有施设（paññatti），凭借于此。如是阐明佛陀之力。今显示，已将散乱之处简要地总摄。 Ujjhānasaññisuttavaṇṇanā niṭṭhitā. 《愤恚想经》释义终。 6. Saddhāsuttavaṇṇanā 6. 信经释义 36. Tatvassāti [Pg.109] o-kārassa va-kārādesaṃ a-kārassa ca lopaṃ katvā niddesoti āha ‘‘tato assā’’ti. ‘‘Tatassā’’ti vā pāṭho, tatoti ca saddhāhetūti attho. Nānupatantīti na vattanti. Pamādaṃ karontīti pamajjanti, micchā paṭipajjantīti attho. Lakkhaṇānīti aniccādilakkhaṇāni. Upanijjhāyatīti upecca ñāṇacakkhunā pekkhati, anupassatīti attho. Āgatakiccanti āhatakiccaṃ, ayameva vā pāṭho. Sādhetīti asammohapaṭivedhavasena nipphādeti, tathalakkhaṇaṃ nirodhasaccaṃ upanijjhāyatīti ayamattho maggepi vattabbo tena vinā asammohapaṭivedhassa asambhavato. Kasiṇārammaṇassāti idaṃ lakkhaṇavacanaṃ. Akasiṇārammaṇasamāpattiyopi hi santīti. Yathā ca kasiṇārammaṇāni aṭṭhannaṃ samāpattīnaṃ avasesānañca tadārammaṇānaṃ paccavekkhaṇavasena cittānaṃ, evaṃ tena tāni ārammaṇāni gahitānīti ‘‘kasiṇārammaṇassa’’icceva vuttaṃ. Paramaṃ uttamaṃ sukhanti vattabbato paramasukhaṃ arahattaṃ. 36. “Tatvassā”者，是作o音转为va音、a音脱落的解释，故说“tato assā”（由彼，于她）。或作“Tatassā”之读法，而“tato”意谓“由信为因”。“不随行”（Nānupatanti）者，谓不转起。“行放逸”（Pamādaṃ karonti）者，谓放逸，意即行于邪道。“相”（Lakkhaṇāni）者，谓无常等相。“审察”（Upanijjhāyati）者，谓走近以智眼观察，意即随观。“已至之务”（Āgatakiccaṃ）者，谓已办之务（āhatakiccaṃ），或即是此读法。“成就”（Sādheti）者，谓以无痴之通达而圆满，此义亦适用于道，因为离此则无痴之通达不可能，即审察具有如是相状的灭谛。“遍处所缘”（Kasiṇārammaṇassa）者，此为特征之说，因为亦有非遍处所缘的等至。如遍处所缘是八等至及其他以彼为所缘进行省察的心的所缘，如是彼已取那些所缘，故说“遍处所缘的”。“最上、殊胜之乐”（Paramaṃ uttamaṃ sukhaṃ），应说为最上乐，即阿罗汉果。 Saddhāsuttavaṇṇanā niṭṭhitā. 《信经》释义终。 7. Samayasuttavaṇṇanā 7. 时机经释义 37. Udānaṃ paṭiccāti ukkākaraññā jātisambhedaparihāranimittaṃ attano vaṃsaparisuddhaṃ nissāya vuttaṃ pītiudāhāraṃ paṭicca gottavasena ‘‘sakkā’’ti laddhanāmānaṃ. Yadi ekopi janapado, kathaṃ bahuvacananti āha ‘‘ruḷhīsaddenā’’ti. Akkharacintikā hi īdisesu ṭhānesu yutte viya saliṅgavacanāni icchanti, ayamettha ruḷhī yathā ‘‘avantī kurū’’ti, tabbisesane pana janapadasadde jātisaddatāya ekavacanameva. Aropimeti kenaci na ropime. 37. “缘于感兴语”（Udānaṃ paṭicca）者，谓缘于为避免在乌迦迦罗林（Ukkākarañña）发生种姓混杂，依于自身血统的清净而说出的欢喜之言，而以族姓获得“释迦”（Sakkā）之名者。若只有一个国土（janapada），为何用复数？答曰：“依于习语”（ruḷhīsaddena）。语法学家（akkharacintikā）于此等处，欲用相应的性与数，此乃习语，如“阿槃提”（Avanti）、“俱卢”（Kurū）。然于其限定词“国土”（janapada），因是类别词，故仅用单数。“非所植”（Aropime）者，谓非由任何人所植。 Āvaraṇenāti setunā. Bandhāpetvāti paṇḍupalāsapāsāṇamattikakhaṇḍādīhi āliṃ thiraṃ kārāpetvā. Sassāni kārentīti jeṭṭhamāse kira ghammassa balavabhāvena himavante himaṃ vilīyitvā sanditvā anukkamena rohiṇiṃ nadiṃ pavisati, taṃ bandhitvā sassāni kārenti. ‘‘Jātiṃ [Pg.110] ghaṭṭetvā kalahaṃ vaḍḍhayiṃsū’’ti saṅkhepena vuttamatthaṃ pākaṭataraṃ kātuṃ ‘‘koliyakammakarā vadantī’’ti āha. Niyuttaamaccānanti tasmiṃ sassaparipālanakamme niyojitamahāmattānaṃ. “以障”（Āvaraṇena）者，谓以堤坝（setunā）。“令其筑”（Bandhāpetvā）者，谓以枯叶、石头、土块等令堤岸坚固。“种植庄稼”（Sassāni kārenti）者，据说在逝瑟吒月（Jeṭṭhamāsa），因暑热炽盛，雪山（Himavanta）之雪融化流下，渐入罗希尼（Rohiṇī）河，他们便筑坝以种植庄稼。为令“抨击种姓，增益争吵”（Jātiṃ ghaṭṭetvā kalahaṃ vaḍḍhayiṃsū）此简说之义更为显明，故说“拘利（Koliya）族之工人言……”。“所遣大臣”（Niyuttaamaccānaṃ）者，谓于彼守护庄稼之务中被委任的大臣。 Tīṇi jātakānīti ‘‘kuṭhārihattho puriso’’tiādinā phandanajātakaṃ (jā. 1.13.14 ādayo) ‘‘duddubhāyati bhaddante’’tiādinā duddubhajātakaṃ, (jā. 1.4.85 ādayo) ‘‘vandāmi taṃ kuñjarā’’tiādinā laṭukikajātakanti (jā. 1.5.39 ādayo) imāni tīṇi jātakāni. Dve jātakānīti – 三个本生故事：即以“持斧之人”（kuṭhārihattho puriso）等开头的《震颤树本生》（Phandanajātaka）、以“尊者，有嘟嘟巴声”（duddubhāyati bhaddante）等开头的《都头婆本生》（Duddubhajātaka）、以“我礼敬您，象王”（vandāmi taṃ kuñjarā）等开头的《鵪鶉本生》（Laṭukikajātaka）——此即三个本生故事。两个本生故事：即—— ‘‘Sādhu sambahulā ñātī, api rukkhā araññajā; Vāto vahati ekaṭṭhaṃ, brahantampi vanappati’’nti. – “善哉亲族众多，犹如林中之树木；狂风吹倒独住者，纵为大树亦如是。” Ādinā rukkhadhammajātakaṃ (jā. 1.1.74). 以“善哉”（Sādhu）等开头的《树法本生》（Rukkhadhammajātaka）。 ‘‘Sammodamānā gacchanti, jālamādāya pakkhino; Yadā te vivadissanti, tadā ehinti me vasa’’nti. (jā. 1.1.33) – “众鸟和合时，能携网而去；一旦彼争执，将为我所制。” Ādinā sammodamānajātakanti imāni dve jātakāni. 以“和合”（Sammodamānā）等开头的《和合本生》（Sammodamānajātaka），此即两个本生故事。 ‘‘Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ; Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā’’ti. (su. ni. 941) – “执杖生怖畏，且观争执人；我当说悚惧，如我所感受。” Ādinā attadaṇḍasuttaṃ. 以“执杖”（Attadaṇḍā）等开头的《执杖经》（Attadaṇḍasutta）。 Tenāti bhagavatā. Kalahakaraṇabhāvoti kalahakaraṇassa atthibhāvo. Mahāpathaviyā mahagghe khattiye kasmā nāsethāti dassetvā kalahaṃ vūpasametukāmo bhagavā pathaviṃ nidassanabhāvena gaṇhīti dassento ‘‘pathavī nāma kiṃ agghatī’’tiādimāha. Aṭṭhāneti akāraṇe. Veraṃ katvāti virodhaṃ uppādetvā. Taṃtaṃpalobhanakiriyāya parakkamantiyo ‘‘ukkaṇṭhantū’’ti sāsanaṃ pesenti. Kuṇāladaheti kuṇāladahatīre patiṭṭhāya. Pucchitaṃ kathesi anukkamena kuṇālasakuṇarājassa pucchāpasaṅgena kuṇālajātakaṃ (jā. 2.21.kuṇālajātaka) kathessāmīti. Anabhiratiṃ vinodesi itthīnaṃ dosadassanamukhena kāmānaṃ ādīnavokārasaṃkilesavibhāvanavasena. Purisapurisehīti kosajjaṃ viddhaṃsetvā purisathāmabrūhanena uttamapurisehi no bhavituṃ vaṭṭatīti uppannacittā[Pg.111]. Avissaṭṭhasamaṇakammantā apariccattakammaṭṭhānābhiyogāti attho. Nisīdituṃ vaṭṭatīti bhagavā cintesīti yojanā. 世尊如是说。争讼之因，即是争讼存在的状态。世尊为示刹帝利不应为大地而互相残杀，欲平息争端，遂以大地为譬喻，并说“所谓大地价值几何”等语。无因，即是无理由。结怨，即是产生敌对。那些人为引诱而努力，派遣使者说“让他们忧恼”。在拘那罗湖(Kuṇāladaha)边，即是在拘那罗湖岸边。被询问后，按顺序讲述，因拘那罗鸟王之问答缘起，将讲述《拘那罗本生》(Kuṇāla Jātaka)。世尊通过揭示女人的过患，阐明欲乐之过患、污秽与杂染，从而消除比丘们的不悦。通过摧毁懈怠，增长男子气概，应成为最优秀之男子，他们生起了这样的心。未舍沙门业，即是未放弃业处之精进。“可以坐下”，应理解为世尊心想。 Paduminiyanti padumavane. Vikasiṃsu guṇagaṇavibodhena. Ayaṃ imassa…pe… na kathesīti iminā sabbepi te bhikkhū tāvadeva paṭipāṭiyā āgatattā aññamaññassa lajjamānā attanā paṭiladdhavisesaṃ bhagavato nārocesunti dasseti. Khīṇāsavānantiādinā tattha kāraṇamāha. 在莲花池(paduminī)中，即是在莲花丛中。他们因功德群之觉悟而绽放。此（省略号）未说，乃是显示彼等比丘皆依序前来，彼此感到羞愧，故未向世尊禀告自身所获之特殊成就。以“漏尽者”等说明其中之原因。 Osaṭamatteti bhagavato santikaṃ upagatamatte. Ariyamaṇḍaleti ariyapuggalasamūhe. Pācīnayugandharaparikkhepatoti yugandharapabbatassa pācīnaparikkhepato, na bāhirakehi vuccamānaudayapabbatato. Rāmaṇeyyakadassanatthanti buddhuppādapaṭimaṇḍitattā visesato ramaṇīyassa lokassa ramaṇīyabhāvadassanatthaṃ. Ullaṅghitvāti uṭṭhahitvā. Evarūpe khaṇe laye muhutteti yathāvutte candamaṇḍalassa uṭṭhitakkhaṇe uṭṭhitavelāyaṃ uṭṭhitamuhutteti uparūparikālassa vaḍḍhitabhāvadassanatthaṃ vuttaṃ. “刚到达”即是刚来到世尊面前。“圣众圈”即是圣者之群体。“东持双山范围”即是从持双山(Yugandhara)之东面山脚环绕，而非外人所说之从乌陀耶山(Udaya)升起。为示悦意之景象，乃因佛陀出现而显得特别庄严，为示世界悦意之状态。“跨越”即是升起。“如是之时间、时刻、瞬间”即是如前所述之月亮升起之时、升起之刻、升起之瞬间，为说明时间逐渐增长之相。 Tesaṃ bhikkhūnaṃ jātiādivasena bhagavato anurūpaparivārabhāvaṃ dassento ‘‘tatthā’’tiādimāha. Mahāsammatassa vaṃse uppannotiādi kulavaṃsasuddhidassanaṃ. Khattiyagabbhe jātoti idaṃ satipi jātivisuddhiyaṃ mātāpitūnaṃ vasena avisuddhatā siyāti tesampi ‘‘avisuddhatā natthi imesa’’nti visuddhidassanatthaṃ vuttaṃ. Satipi ca gabbhavisuddhiyaṃ katadosena missakattā arajjārahatāpi siyāti ‘‘tampi natthi imesa’’nti dassanatthaṃ ‘‘rājapabbajitā’’tiādi vuttaṃ. 为示彼等比丘因出身等条件适合作为世尊之随从，故说“在那里”等语。“从大共选王(Mahāsammata)之家族出生”等语乃为显示家族世系之清净。“从刹帝利胎中出生”此句，即使已说明出身之清净，然考虑到父母可能存在不清净之处，为表明“彼等无此不清净”，而显示其清净。且，即使胎藏清净，然若因犯过错误而混杂不清，可能不适合继承王位，为表示“彼等亦无此情况”，故说“王族出家”等语。 Sāmantāti samīpe. Caliṃsūti uṭṭhahiṃsu. Kosamattaṃ ṭhānaṃ saddantaraṃ, ‘‘saddasavanaṭṭhānameva saddantara’’nti apare. Tikkhattuṃ tesaṭṭhiyā nagarasahassesūti jambudīpe kira ādito mahantāni tesaṭṭhi nagarasahassāni uppannāni, tathā dutiyaṃ, tathā tatiyaṃ. Taṃ sandhāyāha ‘‘tikkhattuṃ tesaṭṭhiyā nagarasahassesū’’ti. Tāni pana sampiṇḍetvā satasahassato paraṃ navasahassādhikāni asītisahassāni. Navanavutiyā doṇamukhasatasahassesūti navasatasahassādhikesu [Pg.112] navutisatasahassesu doṇamukhesu. Doṇamukhanti ca mahānagarassa āyuppattiṭṭhānabhūtaṃ pādanagaraṃ vuccati. Chanavutiyā paṭṭanakoṭisatasahassesūti chakoṭisatasahassaadhikesu navutikoṭisatasahassapaṭṭanesu. Tambapaṇṇidīpādichapaṇṇāsāya ratanākaresu. Evaṃ pana nagara-doṇamukhapaṭṭana-ratanākarādibhāvena kathanaṃ taṃtaṃadhivatthāya vasantīnaṃ tāsaṃ devatānaṃ bahubhāvadassanatthaṃ. Yadi dasasahassacakkavāḷesu devatā sannipatitā. Atha kasmā pāḷiyaṃ ‘‘dasahi ca lokadhātūhī’’ti? Vuttanti āha ‘‘dasasahassa…pe… adhippeta’’nti. Tena sahassilokadhātu idha ‘‘ekā lokadhātū’’ti veditabbā. “附近”即是周围。“起身”即是站起。“声音可及之距离”指能听到声音之范围，亦有人解释为“仅仅是能听到声音之距离”。“三次六万三千座大城”是说瞻部洲(Jambudīpa)据说最初出现六万三千座大城，同样第二次、第三次亦是如此。因此说“三次六万三千座大城”。将此等城合并起来，总计十八万九千座。“九百九十万座市镇”指九百九十万座市镇(doṇamukha)。市镇是指作为大城市收入来源的附属城镇。“九十六万亿座商港”指九十六万亿座商港(paṭṭana)。铜鍱岛(Tambapaṇṇidīpa)等五十六处宝矿。如是，以城市、市镇、商港、宝矿等形式来说明，乃为显示居住在各个地方之天神数量众多。若说一万个世界体系之天神聚集，何故经文中说“十个世界”？回答说“一万个世界……即是此意”。因此此处之“千世界”应理解为“一个世界”。 Lohapāsādeti sabbapaṭhamakate lohapāsāde. Brahmaloketi heṭṭhime brahmaloke. Yadi tā devatā evaṃ nirantarā hutvā sannipatitā, pacchā āgatānaṃ okāso eva na bhaveyyāti codanaṃ sandhāyāha ‘‘yathā kho panā’’tiādi. “铜殿(Lohapāsāda)”即指最初建造之铜殿。“梵天界”即指较低之梵天界。考虑到若彼等天神如是持续不断地聚集，后来者便无机会，故以“如是…”等来回应此责难。 Suddhāvāsakāye uppannā suddhāvāsakāyikā. Tāsaṃ pana yasmā suddhāvāsabhūmi nivāsaṭṭhānaṃ, tasmā vuttaṃ ‘‘suddhāvāsavāsīna’’nti. Āvāsāti āvāsaṭṭhānabhūtā. Devatā pana orambhāgiyānaṃ itaresañca saṃyojanānaṃ samucchinnaṭṭhena suddho āvāso vihāro etesanti suddhāvāsā. Mahāsamāgamaṃ ñatvāti mahāsamāgamaṃ gatāti ñatvā. 生于净居天身者，即净居天众。然而，因为净居地是他们的住所，所以说“净居天的居住者”。“āvāsa”是指作为住所的地方。天神因为已经断除了下分结以及其他的结，他们的住所是清净的，因此称为净居天。“得知大集会”意为得知他们已经前往大集会。 Puratthimacakkavāḷamukhavaṭṭiyaṃ otari aññattha okāsaṃ alabhamāno. Evaṃ sesāpi. Maṇivammanti indanīlamaṇimayaṃ kavacaṃ. Buddhānaṃ abhimukhabhāgo buddhavīthi, sā yāva cakkavāḷā uttarituṃ na sakkā. Mahatiyā buddhavīthiyāvāti buddhānaṃ santikaṃ upasaṅkamantehi tehi devabrahmehi valañjitabuddhavīthiyāva. “在东方世界边缘处降落”，因为没有找到其他地方。其余的也是如此。“宝甲”是指用帝青宝石制成的铠甲。佛陀正面的方向是佛道，那条道路直到世界边缘都无法穿越。“以宽广的佛道”是指那些天神和梵天前往佛陀那里时，只能沿着他们所行经的宽广佛道前进。 Samiti saṅgati sannipāto samayo, mahanto samayo mahāsamayoti āha ‘‘mahāsamūho’’ti. Pavaddhaṃ vanaṃ pavananti āha ‘‘vanasaṇḍo’’ti. Devaghaṭāti devasamūhā. Samādahaṃsūti samāhitaṃ lokuttarasamādhiṃ suṭṭhu appitaṃ akaṃsu. Tathā samāhitaṃ pana samādhinā niyojitaṃ nāma hotīti vuttaṃ ‘‘samādhinā yojesu’’nti. Sabbesaṃ gomuttavaṅkādīnaṃ dūrasamussāritattā attano…pe… akariṃsu. Vinayati asse etehīti nettāni, yottāni. Avīthipaṭipannānaṃ assānaṃ vīthipaṭipādanaṃ rasmiggahaṇena hotīti ‘‘yottāni gahetvā acodento’’ti vatvā taṃ pana acodanaṃ avāraṇamevāti āha ‘‘acodento avārento’’ti. “集会”(samiti)、“会合”(saṅgati)、“集合”(sannipāto)即是“时节”(samayo)，大的时节即是“大时节”(mahāsamayo)，因此说“大集会(mahāsamūho)”。茂盛的森林称为“森林”(pavana)，因此说“林地(vanasaṇḍo)”。“天众”(devaghaṭā)即是天神群。“他们善于安住”是指他们将出世间定很好地安住。像那样安住，就是通过禅定来约束，所以说“以禅定结合”。因为一切牛尿弯等物都被远远地扬弃，所以自己……做了。用那些来调御马，被称为“引导者”(nettāni)，即是缰绳(yottāni)。对于不按正道行走的马，通过握住缰绳使其行走于正道，因此说“拿着缰绳不鞭策”，但那种不鞭策，其实就是不阻止，所以说“不鞭策，不阻止”。 Yathā [Pg.113] khīlaṃ bhittiyaṃ, bhūmiyaṃ vā ākoṭitaṃ dunnīharaṇaṃ, yathā ca palighaṃ nagarappavesanivāraṇaṃ, yathā ca indakhīlaṃ gambhīranemi sunikhātaṃ dunnīharaṇaṃ, evaṃ rāgādayo sattasantānato dunnīharaṇā nibbānanagarappavesanivāraṇā cāti te ‘‘khīlaṃ palighaṃ indakhīla’’nti ca vuttā. Ūhaccāti uddharitvā. Taṇhāejāya abhāvena anejā. Paramasantuṭṭhabhāvena cātuddisattā appaṭihatacārikaṃ caranti. Buddhacakkhu-dhammacakkhu-dibbacakkhu-samantacakkhu-pakaticakkhūnaṃ vasena pañcahi cakkhūhi. Sudantā kutoti āha ‘‘cakkhutopī’’ti. Chandādīhīti chandādīnaṃ vasena na gacchanti na vattanti. Na āgacchanti anuppādanato. Āgunti aparādhaṃ. 犹如打入墙壁或地面的木桩(khīla)难以拔出，如阻挡进入城门的门闩(paligha)，如深埋地中难以撼动的帝释柱(indakhīla)，贪等烦恼从有情相续中难以拔除，也阻碍进入涅槃城，故称之为“木桩、门闩、帝释柱”。“拔除”(ūhacca)即是拔除之义。因无爱动，故为“不动摇”(anejā)。因极知足，故于四方自在，行无碍行。凭借佛眼、法眼、天眼、普眼、肉眼此五眼。为何善调伏？答曰：“因有眼故”。“不随欲等”是指不随欲等而行、而转。因不复生，故“不来”。“过失”(āgu)即是罪过。 Sabbasaṃyogāti vibhattilopena niddeso, sabbe saṃyogeti attho. Visajjāti visajjitvā. Evampīti imāyapi gāthāya vasena ‘‘āguṃ na karotī’’ti pade. “一切结”(sabbasaṃyogā)是省略了格的变化所作的解释，意为“一切结”。“舍离”(visajjā)即是舍弃。“亦如是”(evampi)是指，通过此偈，（连接到）“不造作过失”一词。 Gatāseti gatā eva. Na gamissanti pariniṭṭhitasaraṇagamanattā. Lokuttarasaraṇagamanañhettha adhippetaṃ. Tenāha ‘‘nibbematikasaraṇagamanena gatā’’ti. Te hi niyamena apāyaṃ na gamissanti, devakāyañca paripūressanti. Ye pana lokiyena saraṇagamanena buddhaṃ saraṇaṃ gatā, na te gamissanti apāyaṃ, sati ca paccayantarasamavāye pahāya mānusaṃ dehaṃ devakāyaṃ paripūressantīti. Tenāha so brahmā ‘‘ye keci buddhaṃ…pe… paripūressantī’’ti. “已至”(gatāse)即是确实已至。因皈依已究竟，故不会再（于轮回中）去。此处意指出世间皈依。是故说：“以无疑之皈依而至”。彼等决定不堕恶趣，且将圆满天众。而那些以世间皈依而皈依佛者，彼等虽不堕恶趣，然于其他因缘和合时，舍离人身后，亦将圆满天众。是故彼梵天说：“凡皈依佛者……乃至……将圆满天众。” Samayasuttavaṇṇanā niṭṭhitā. 《大会经》释义终。 8. Sakalikasuttavaṇṇanā 8. 石片经释义 38. Tanti uyyānaṃ saṅkhaṃ gatanti sambandho. Dhanunā sarena gahanti pothayanti bādhentīti dhanuggahā. Taṃ sampaṭicchīti tassā silāya heṭṭhābhāgena uggantvā sampaṭicchi. Satthu puññānubhāvena upahatattā sayampi paripatantī vātaṃ upatthambheti. Abhihani satthārā anāvajjitattā. Tañca kho kammaphalavasenāti daṭṭhabbaṃ. Tato eva tato paṭṭhāya bhagavato aphāsu jātanti etenapi upādiṇṇakasarīre nāma aniṭṭhāpi samphassakā patanti eva tathārūpena kammunā katokāseti dasseti. Ayaṃ [Pg.114] vihāroti gijjhakūṭavihāro. Ujjaṅgalo na kattabbaparo. Visamoti bhūmibhāgavasena visamo. Sivikākārena sajjito mañco eva mañcasivikā. 38. “弦至于园，名为结集”，此为关联。以弓与箭捕捉、击打、伤害者，是为“弓手”(dhanuggahā)。它从那块石头的下方飞起，击中了（世尊）。因导师的福德威力所减损，（石片）自行下落时，风支撑着它。因导师未作意（防护），故击中。当知此是依于业果之力。从此之后，世尊身体不适。此事亦显示，于此被执取之身上，由如是业所创造之机会，不悦之触亦会降临。“此住处”即鹫峰山(Gijjhakūṭa)住处。“荒芜地”并非有事者所应为。“不平”是指地势不平。“轿床”(mañcasivikā)即是以轿子形式布置的床。 Bhusāti daḷhā. Dukkhāti dukkhamā duttitikkhā. Kharāti kakkasā. Kaṭukāti aniṭṭhā. Asātāti na sātā appiyā. Na appetīti na upeti. Na appāyantīti na khamanti. Vedanādhivāsanakhantiyā satisampajaññayuttattā sabbasattaṭṭhitāhārasamudayavatthujātassa ādīnavanissaraṇānaṃ pageva suppaṭividitattā yathā samudācāro cittaṃ nābhibhavati, evaṃ sammadeva upaṭṭhāpitasatisampajaññattā vuttaṃ ‘‘vedanādhivāsana…pe… hutvā’’ti. Apīḷiyamānoti abādhiyamāno. Kāmaṃ aniṭṭhāya vedanāya phuṭṭho tāya apīḷiyamāno nāma natthi, pariññātavatthukattā pana tassā vase avattamāno ‘‘avihaññamāno’’ti vutto. Tenāha ‘‘samparivattasāyitāya vedanānaṃ vasaṃ agacchanto’’ti. “猛厉”(bhusā)即是坚固。“苦”(dukkhā)即是剧苦、难忍。“粗”(kharā)即是粗涩。“辛”(kaṭukā)即是不悦意。“不快”(asātā)即是不适、不可爱。“不至”(na appeti)即是不来。“不喜”(na appāyanti)即是不堪忍。因安忍于受，具足念与正知，且早已善通达一切有情所依住的食集起事的过患与出离，故其心行不为（受）所征服。如是，因已正树立念与正知，故说：“安忍于受……乃至……”。“不被逼迫”即是不被恼害。诚然，被不悦之受所触，不可能不被其逼迫；然因已遍知其事，不随其转，故说为“不被损害”。是故说：“辗转卧时，不随诸受而转”。 Sīhaseyyanti ettha sayanaṃ seyyā, sīhassa viya seyyā sīhaseyyā, taṃ sīhaseyyaṃ. Atha vā sīhaseyyanti seṭṭhaseyyaṃ uttamaseyyaṃ. Svāyamattho aṭṭhakathāyameva āgamissati. ‘‘Vāmena passena sentī’’ti evaṃ vuttā kāmabhogiseyyā. Dakkhiṇapassena sayāno nāma natthi dakkhiṇahatthassa sarīraggahaṇādiyogakkhamato. Purisavasena cetaṃ vuttaṃ. Ekena passena sayituṃ na sakkonti dukkhuppattito. Ayaṃ sīhaseyyāti ayaṃ yathāvuttā sīhaseyyā. Tejussadattāti iminā sīhassa abhītabhāvaṃ dasseti. Bhīrukajātikā hi sesamigā attano āsayaṃ pavisitvā utrāsabahulā santāsapubbakaṃ yathā tathā sayanti, sīho pana abhirukabhāvato satokārī bhikkhu viya satiṃ upaṭṭhapetvāva sayati. Tenāha ‘‘dve purimapāde’’tiādi. Purimapādeti dakkhiṇapurimapāde vāmassa purimapādassa ṭhapanavasena dve purimapāde ekasmiṃ ṭhāne ṭhapetvā. Pacchimapādeti dve pacchimapāde. Vuttanayeneva idhāpi ekasmiṃ ṭhāne ṭhapanaṃ veditabbaṃ. Ṭhitokāsasallakkhaṇaṃ abhīrukabhāveneva. Sīsaṃ pana ukkhipitvātiādinā vuttasīhakiriyā anutrāsapabujjhanaṃ viya abhīrukabhāvasiddhā dhammatāvasenevāti veditabbā. Sīhavijambhitavijambhanaṃ ativelaṃ ekākārena ṭhapitānaṃ sarīrāvayavānaṃ [Pg.115] gamanādikiriyāsu yoggabhāvāpādanatthaṃ. Tikkhattuṃ sīhanādanadanaṃ appesakkhamigajātapariharaṇatthaṃ. 于“狮子卧”(sīhaseyyā)中，“卧”(seyyā)即是躺卧，如狮子之卧，故为“狮子卧”。或者，“狮子卧”即是“最胜卧”、“无上卧”。此义将于义注中出现。“以左胁卧”是所谓的欲乐受用者之卧。无人以右胁卧，因右手适于持身等。此乃就男性而言。因会生起痛苦，故无法以一侧卧。此即“狮子卧”，如前所述之狮子卧。“具足威力”是为显示狮子无畏之貌。其余胆怯之兽类，进入自己住处后，多怀惊恐，心怀恐惧而随意躺卧。狮子则因无畏，犹如具念之比丘，安立正念而卧。是故说“二前足”等。“前足”是指将右前足与左前足置于一处。“后足”即是二后足。此处亦当知，如前述而置于一处。站立时观察方位，亦是因其无畏。至于“昂首”等所说狮子之行，当知如无畏而醒，乃因无畏而成就，依于法性。狮子伸展身体，是为了让长时间保持同一姿态的身体诸肢分，于行走等活动中恢复功用。三作狮子吼，是为了驱离弱小兽类。 Seti abyāvaṭabhāvena pavattati etthāti seyyā, catutthajjhānameva seyyā catutthajjhānaseyyā. Kiṃ panettha taṃ catutthajjhānanti? Ānāpānacatutthajjhānaṃ. Tato hi vuṭṭhahitvā vipassanaṃ vaḍḍhetvā anukkamena aggamaggaṃ adhigantvā tathāgato jātoti. ‘‘Tayidaṃ padaṭṭhānaṃ nāma, na seyyā, tathāpi yasmā ‘catutthajjhānā vuṭṭhahitvā samanantaraṃ bhagavā parinibbāyī’ti mahāparinibbāne (dī. ni. 2.219) āgataṃ. Tasmā lokiyacatutthajjhānasamāpatti eva tathāgataseyyā’’ti keci. Evaṃ sati parinibbānakālikāva tathāgataseyyāti āpajjati; na ca tathāgato lokiyacatutthajjhānasamāpajjanabahulo vihāsi. Aggaphalavasena pavattaṃ panettha catutthajjhānaṃ veditabbaṃ. Tattha yathā sattānaṃ niddupagamalakkhaṇā seyyā bhavaṅgacittavasena hoti, sā ca nesaṃ paṭhamaṃ jātisamanvayā yebhuyyavuttikā, evaṃ bhagavato ariyajātisamanvayaṃ yebhuyyavuttikaṃ aggaphalabhūtaṃ catutthajjhānaṃ tathāgataseyyāti veditabbā. Sīhaseyyā nāma seṭṭhaseyyāti āha ‘‘uttamaseyyā’’ti. 于此无事务而住，故为“卧”(seyyā)；第四禅即是卧，故为“第四禅卧”。此中，何为第四禅？即安那般那第四禅。如来实由此出定，增长毘婆舍那(vipassanā)，次第证得最上道，方得出生。“此三者名为近因，非是卧；然因《大般涅槃经》中说：‘世尊从第四禅出定，旋即般涅槃’，故有人言：‘世间第四禅定即是如来卧’。”若如是，则唯有般涅槃时方为如来卧；然如来非多住于世间第四禅定者。当知此中之第四禅，乃依最上果而转起。譬如，有情以有分心为睡眠相之卧，此于彼等初生时多为常态；如是，于世尊之圣种相续中，多为常态之最上果第四禅，当知即是如来卧。“狮子卧”即“最胜卧”，故说为“无上卧”。 ‘‘Kālaparicchedaṃ katvā yathāparicchedaṃ uṭṭhahissāmī’’ti evaṃ tadā manasikārassa akatattā pāḷiyaṃ ‘‘uṭṭhānasaññaṃ manasikaritvā’’ti na vuttanti āha ‘‘uṭṭhānasaññanti panettha na vutta’’nti. Tattha kāraṇamāha ‘‘gilānaseyyā hesā’’ti. Sā hi cirakālappavattikā hoti. 因当时未作意：“我作了时间限定，将依所限定而起身”，故于圣典中未说“作意起身想”，而说：“此中未说起身想”。于此，（义注）言其原由：“此乃病时之卧”。此卧实乃长时持续者。 Visuṃ visuṃ rāsivasena anāgantvā ekajjhaṃ puñjavasena āgatattā vuttaṃ ‘‘sabbāpi tā’’ti. Tenāha ‘‘sattasatā’’ti. Vikāramattampīti vedanāya asahanavasena pavattanākāramattampi. Susammaṭṭhakañcanaṃ viyāti sammaṭṭhasusajjitasuvaṇṇaṃ viya. 它们并非各自零散而来，而是聚集为一堆，因此说“所有那些”。因此说“七百”。“即使只有一点点变化”，是指因无法忍受感受而显现的状态。“如善加磨治之黄金”，即如经过精细打磨、妥善装饰的黄金。 Dhammālapananti asaṅkhārikasamuppannasabhāvālapanaṃ. Samullapitañhi ākārasamānavacanametaṃ. Nāgo viya vāti pavattatīti nāgavo. Tassa bhāvo nāgavatā. Vibhattilopena hesa niddeso, mahānāgahatthisadisatāyāti attho. Byattuparicaraṇaṭṭhenāti byattaṃ uparūpari attano kiriyācaraṇena. Ājānīyoti sammāpatitaṃ dukkhaṃ sahanto [Pg.116] attanā kātabbakiriyaṃ dhīro hutvā nitthārako. Kāraṇākāraṇajānanenāti niyyānikāniyyānikakaraṇañātatāya. Tenevaṭṭhenāti appaṭisamaṭṭheneva. ‘‘Mutto moceyya’’ntiādi dhuravāhaṭṭhena. Nibbisevanaṭṭhenāti rāgādivisavigatabhāvena. “说法”，即无行而生之自性说。“相互谈论”，此词与“状态”同义。“如龙”，即如龙而行，故为“龙行”(nāgavo)；其状态为“龙行性”(nāgavatā)。此为省略语尾变化之解释，义为与大龙象相似。“以善巧行持之义”，即通过自身的行为一再地善巧行事。“良马”，是指忍受正当降临的痛苦，作为贤智者，成办自己应做之事。“以知因与非因”，即了知能导致出离与不能导致出离之法。“唯以此义”，即以无与伦比之义。“‘已解脱者令解脱’等”，是承担重任之义。“不亲近之义”，即脱离贪等毒害的状态。 Aniyamitāṇattīti anuddesikaṃ āṇāpanaṃ. Sāmaññakatopi samādhisaddo pakaraṇato idha visesatthoti āha ‘‘samādhinti arahattaphalasamādhi’’nti. Paṭippassaddhivasena sabbakilesehi suṭṭhu vimuttanti suvimuttaṃ. Abhinataṃ nāma ārammaṇe abhimukhabhāvena pavattiyā. Apanataṃ apagamanavasena pavattiyā, vimukhatāyāti attho. Lokiyajjhānacittaṃ viya vipassanā viya ca sasaṅkhārena sappayogena tadaṅgappahānavikkhambhanapahānavasena ca vikkhambhetvā na adhigataṃ na ṭhapitaṃ, kiñcarahi kilesānaṃ sabbaso chinnatāyāti āha ‘‘chinnattā vataṃ phalasamādhinā samāhita’’nti. Atikkamitabbanti ācārātikkamavasena laṅghitabbaṃ. Sā pana laṅghanā āsādanā ghaṭṭanāti āha ‘‘ghaṭṭetabba’’nti. “无限制的教诫”，即无指定对象的教令。虽“定”一词为通称，然于此处，依文意有特殊之义，故说“定即阿罗汉果定”。“善解脱”，即因由止息而善于一切烦恼中解脱。“趣向”，即朝向所缘而转起；“背舍”，即远离而转起，义为背离。非如世间禅心或观(vipassanā)，以有行、有功用，通过彼分断与镇伏断的方式加以抑制而证得、建立；反之，乃因诸烦恼已完全被斩断，故说“因已斩断，心由果定而得定”。“应被逾越者”，即应因行为而逾越。此逾越即是冒犯、触犯，故说“应被触犯”。 Pañcavedā nāma – iruvedo, yajuvedo, sāmavedo, āthabbaṇavedo, itihāso cāti evaṃ itihāsapañcamānaṃ vedānaṃ. ‘‘Cara’’nti vacanavipallāsena vuttanti āha ‘‘carantā’’ti, tapantāti attho. Hīnattarūpāti hīnādhimuttikatāya nihīnacittasabhāvā. Vimuttikatāya abhāvato nibbānaṅgamā na honti. Arahattādhigamakammassa abhabbatāya parihīnatthā. Ajjhotthaṭāti abhibhūtā. Tādiseheva sīlehīti gosīlādīhi. Baddhāti samādapetvā pavattanavasena anubaddhā. Lūkhaṃ tapanti attakilamathānuyogaṃ. Taṃ pana ekadesena dassento ‘‘pañcātapatāpana’’ntiādimāha. ‘‘Evaṃ paṭipannassa mokkho natthi, evaṃ paṭipannassa vaṭṭato mutti atthī’’ti vadantī sā attato sāsanassa niyyānabhāvo kathito nāma hotīti āha ‘‘sāsanassa niyyānikabhāvaṃ kathentī’’ti. Ādinti gāthādvayaṃ. “五吠陀”，即：梨俱吠陀、夜柔吠陀、娑摩吠陀、阿闼婆吠陀，以及史诗为第五。说“行”(cara)，是因词形转换而说为“行者”(carantā)，义为“行苦行者”。“下劣之辈”，即因志趣卑下而心性低劣者。因无解脱之愿，故不趣向涅槃。因无能力作业以证阿罗汉果，故其目标已失。“被压倒”，即被征服。“以如是戒”，即牛戒等。“被束缚”，即因受持、实行而相随。“行粗鄙苦行”，即致力于自我折磨。为部分显示此，而说“五火炙身”等。宣称“如是行者无解脱，如是行者有轮回之解脱”，这即是说其自宗之教法为出离之道，故云“说教法为出离之道”。“初”，即二偈。 Sakalikasuttavaṇṇanā niṭṭhitā. 《碎石经》释义终。 9. Paṭhamapajjunnadhītusuttavaṇṇanā 9. 初雨神女经释义 39. Cātumahārājikassāti [Pg.117] cātumahārājikakāyikassa. Dhammo anubuddhoti catusaccadhammo pariññeyyādibhāvassa anurūpato buddho. Paccakkhamevāti parapattiyā ahutvā attapaccakkhameva katvā jānāmi. Dhammaṃ garahantā nāma saddadosavasena vā atthadosavasena vā garaheyyunti taṃ dassento ‘‘hīnakkhara…pe… kotivā’’ti āha. Sā pana ‘‘tesaṃ vigarahā dummedhatāya mahānatthāvahāvā’’ti dassentī devatā āha ‘‘dummedhā upenti roruva’’nti. Visuṃ hotīti avīcimahānirayato visuṃ eva hoti. Khantiyāti ñāṇakhantiyā. Upasamenāti rāgādīnaṃ sabbaso vūpasamena. Tenāha ‘‘ruccitvā’’tiādi. 39. “四大天王天众的”，即四大天王天众。“法已被随觉”，即四谛法，因其应被遍知等自性，而相应地被觉悟。“唯独亲证”，即非由他人之信，而是自己亲证而知。“诽谤法者”，或因文句之过，或因意义之过而诽谤，为显示此，（世尊）说“劣字……乃至……”等。然彼天女为显示“对彼等之诽谤，乃因愚痴而招致大不饶益”，而说“愚者趣向叫唤地狱”。“有别”，即与无间大地狱有别。“以忍”，即以智忍。“以寂静”，即以贪等之完全寂灭。因此说“乐于”等。 Paṭhamapajjunnadhītusuttavaṇṇanā niṭṭhitā. 《初雨神女经》释义终。 10. Dutiyapajjunnadhītusuttavaṇṇanā 10. 第二雨神女经释义 40. Buddhañca dhammañca namassamānāti buddhasubuddhataṃ dhammasudhammatañca ñatvā tadubhayaṃ namassamānā. Yasmā buddhe ca dhamme ca pasanno saṅghe ca pasanno eva hoti tassa suppaṭipattiyā vijānanato, tasmā so attho gāthāya ca-saddasaṅgahitoti dassento ‘‘ca-saddena saṅghañcā’’ti āha atthavatiyoti lokiyalokuttaraatthasaṅgahitā lokiyakusalalokuttaramaggasaṅgaṇhanato. Yaṃ dhammaṃ sā abhāsīti yaṃ tumhākaṃ dhammaṃ paṭivijjhitvā ṭhitā, sā mahākokanadā attano balānurūpaṃ abhāsi. Bahunāti nānappakārena. Pariyāyenāti kāraṇena. Tādisoti tathārūpo tathāpaṭividdhasacco atthadhammādīsu kusalo ekekaṃ padampi udāharaṇahetunigamanāni nīharanto ācikkhati deseti paññapeti paṭhapeti vivarati vibhajati uttānīkaroti. Tenāha ‘‘ayaṃ bhagavā’’tiādi. Etena ativiya vitthārakkhamo sugatadhammoti dasseti. Pariyāpuṭanti parivattitaṃ. Evaṃ vitthārakkhamaṃ [Pg.118] dhammaṃ yasmā devadhītā ‘‘saṃkhittamatthaṃ lapayissāmī’’ti avoca, tasmā vuttaṃ ‘‘tassattha’’ntiādi. 40. “礼敬佛与法者”，即了知佛之善觉性与法之善说性后，礼敬此二者。因于佛、法有净信者，亦必于僧有净信，由了知其善行故，为示此义为偈中“与”字所摄，故说“以‘与’字亦摄僧伽”。“有义利”，即包含世间与出世间之义利，因其摄集世间善与出世间道故。“她所说之法”，即她，大红莲(mahākokanadā)，在通达你们的法之后，依自身能力而说。“以多”，即以种种方式。“以法门”，即以缘由。“如是者”，即如是之人，如是通达谛理，善于义、法等，能于一一文句引出譬喻、因由、结论，而开示、教导、施设、建立、阐明、分别、显了。故说“此世尊”等。此即显示善逝之法极为广博。“已通晓”，即已反复学习。如是广博之法，因天女说“我将略说其义”，故说“其义”等。 Dutiyapajjunnadhītusuttavaṇṇanā niṭṭhitā. 《第二雨神女经》释义终。 Satullapakāyikavaggavaṇṇanā niṭṭhitā. 《萨ตุลลป天众品》释义终。 5. Ādittavaggo 5. 燃烧品 1. Ādittasuttavaṇṇanā 1. 燃烧经释义 41. Sīsanti desanāpadeso, desanāya aññesupi vattabbesu kassacideva sīsabhāgena apadisanaṃ. Tenāha ‘‘rāgādīhī’’tiādi. Dānenāti attano santakassa paresaṃ pariccajanena. Taṃ pana pariccajanaṃ cetanāya hotīti āha ‘‘dānacetanāyā’’ti dānapuññacetanāti dānamayā puññacetanā dāyakasseva hoti taṃsantatipariyāpannattā. Nīhatabhaṇḍakanti ādittagehato bahi nikkhāmitaṃ bhaṇḍakaṃ. Etanti ‘‘dinnaṃ hotī’’tiādivacanaṃ. Adinneti dānamukhe aniyuñjite bhoge. ‘‘Antenā’’ti jīvitassa anto adhippetoti āha ‘‘maraṇenā’’ti. Mamāti pariggahitattā pariggahā, bhogā. Tepi kenaci ākārena vināsaṃ anupagatā maraṇena pahīyanti nāmāti vuttaṃ ‘‘corādīnaṃ vasena avinaṭṭhabhoge’’ti. Sobhanā aggabhūtā rūpādayo etthāti saggo, taṃ saggaṃ. 41. “头”，即教说之一部分；于教说中，于其他应说之事，仅以其主要部分而作指称。因此说“以贪等”等。“以布施”，即舍弃己有之物予他人。然此舍弃由思而有，故说“以布施思”；“布施福思”，即布施所成之福思，唯施者所有，因其摄于彼之相续中故。“被取出之物”，即从燃烧的屋中取出之物。“此”，即“所施”等语。“于未施”，即于未用于布施之财。“以终”，意指生命之终，故说“以死”。“我所”，因执取故为所有物、财物。彼等纵未以任何方式毁坏，亦因死亡而被舍弃，故说“未因盗贼等而毁坏之财”。“天界”(sagga)，即美好、殊胜之色等所在之处，指彼天界。 Ādittasuttavaṇṇanā niṭṭhitā. 《燃烧经》释义终。 2. Kiṃdadasuttavaṇṇanā 2. 施何经释义 42. Dve tīṇi bhattāni abhutvāti dve tayo vāre bhattāni abhuñjitvā. Uṭṭhātuṃ na sakkotīti uṭṭhātumpi na sakkotī, pageva aññaṃ sarīrena kātabbakiccaṃ dubbalabhāvato. Dubbalopi hutvāti bhuñjanato pubbe dubbalo hutvā balasampanno hoti. Evaṃ byatirekato anvayato ca āhārassa sarīre balavataṃ āha. Yasmā annado [Pg.119] dāyako paṭiggāhakassa balado hoti, tasmā so āyatiṃ attano sarīre balado avināsavasena balassa rakkhako ca hoti. Tenāha bhagavā – ‘‘balaṃ kho pana datvā balassa bhāgī hotī’’ti (a. ni. 5.37) sesapadesupi eseva nayo. Surūpopīti abhirūpopi. Virūpo hotīti bībhaccharūpo kopīnassa acchannattā. Idañca yānanti sāmaññato vuttaṃ. Upāhanāti sarūpato dasseti. Adukkhappatto hutvā yāti vattati etenāti yānanti chattādīnampi yānabhāvo vutto. Tenāha ‘‘yānado sukhado hotī’’ti. Cakkhudo nāma hoti cakkhunā kātabbakicce sahakārīkāraṇabhāvato dīpassa. 42. “两三餐不食”即两三次不进食。“不能起身”即连起身都不能，更何况因身体虚弱而做其他身体应做之事。“虽虚弱”即进食前虽虚弱，（食后）却变得有力。如此，从反面与正面说明了食物对身体的力量。因为施食者是给予领受者力量者，所以他未来自身也将获得力量，并因力量不坏失而成为力量的守护者。因此世尊(bhagavā)说：“布施力量者，得为力量之分享者。”（《增支部》5.37）其余文句亦同此理。“容貌端严”即容貌美丽。“容貌丑陋”即因无腰布遮蔽而形貌可怖。此处所说“乘具”，是一般而言。而“鞋履”，则是具体指出。凭借它能无苦而行，故为“乘具”，因此伞盖等也被称为乘具。所以说“布施乘具者得安乐”。（布施灯者）被称为“施眼者”，因为灯对于眼睛所应做之事，具有助成作用。 ‘‘Sabbesaṃyeva balādīnaṃ dāyako hotī’’ti saṅkhepato vuttaṃ atthaṃ vitthārato dassetuṃ ‘‘dve tayo gāme’’tiādi vuttaṃ. Nisajjādivasena patissayitabbato patissayo, vihāro. Pakkhittaṃ viya hoti parissamassa vinoditattā. Bahi vicarantassāti patissayaṃ alabhitvā bahi vivaṭaṅgaṇe vicarantassa. Jhāyatīti jhāyantaṃ hoti, kilamatīti attho. Sītuṇhādivirodhipaccayavasena sasantāne visabhāgasantati, tabbipariyāyato sabhāgasantati veditabbā. Sukhaṃ nāma dukkhapaccayaparihārato sukhapaccayuppannato ca hoti, tadubhayaṃ patissayavasena labhatīti dassento ‘‘bahi vicarantassa pāde’’tiādimāha. Dhammapītisukhanti dhammapaccavekkhaṇena uppannapītisukhaṃ. Upasamasukhanti kilesānaṃ vūpasamena pavattasukhaṃ. Nivātaṃ pihitavātapānaṃ patissayaṃ pavisitvā dvāraṃ pidhāya ṭhitassa andhakāro hotīti vuttaṃ ‘‘kūpe otiṇṇo viya hotī’’ti. Tenāha ‘‘mañcapīṭhādīni na paññāyantī’’ti. Tayidaṃ bahisamāpannaparissamadosena, na ca patissayadosena. Tenāha ‘‘muhutta’’ntiādi. “是一切力量等的布施者”，此为略说，为详述其义，故说“两三个村庄”等。因可凭坐卧等而得庇护，故为庇护所，即住处。因消除了疲劳，故（住处）犹如被安置一般。“于外行走者”即未得庇护所，于外空旷处行走者。“憔悴”即变得憔悴，意为疲劳。应知，因寒热等相违之缘，于自身相续中生起不相似的相续流；与此相反，则为相似的相续流。“乐”由远离苦缘及乐缘生起而有，为示此二者皆可由庇护所而得，故说“于外行走者之足”等。“法喜乐”即由审察法而生起的喜乐。“寂止乐”即由烦恼止息而生起的乐。进入无风、窗户紧闭的庇护所，关上门后，一片黑暗，故说“犹如堕入井中”。因此说“床椅等皆不可见”。此乃因在外所遭受的疲劳之过，而非庇护所之过。因此说“片刻”等。 Na marati etenāti amaraṇaṃ, nibbānādhigamādayo. Tassa dānaṃ dhammūpadeso, taṃ deti. Tenāha ‘‘yo dhammaṃ anusāsatī’’ti. Tayidaṃ dhammānusāsanaṃ kathaṃ hotīti āha ‘‘aṭṭhakatha’’ntiādi. Aṭṭhakathaṃ kathetīti avivaṭapāṭhassa pāḷiyā atthasaṃvaṇṇanaṃ karotīti attho. Anadhītino pana pāḷiṃ vāceti. Tattha tattha gataṭṭhāne pucchitapañhaṃ vissajjeti, ayaṃ tāva ganthadhuro, paṭipattivāsadhure pana kammaṭṭhānaṃ ācikkhati, ubhayesampi [Pg.120] dhammassavanaṃ karoti. Sabbadānanti yathāvuttaāmisadānaṃ abhayadānaṃ. Dhammadānanti dhammadesanā. Dhammaratīti samathavipassanādhamme abhirati. Dhammarasoti saddhammasannissayaṃ pītipāmojjaṃ. “不死(amaraṇa)”即不因此而死，如证得涅槃等。其布施是法教，即布施法。因此说“彼人教诫法”。此法之教诫如何进行？故说“义注(aṭṭhakathā)”等。“说义注”意即为未阐明之巴利文句解说其义。又为未学者读诵巴利。于各处回答所问之问题，此为书本之务。于实践之务方面，则教导业处(kammaṭṭhāna)，并令两者皆得听闻正法。“一切施”即如前所说之财施与无畏施。“法施”即说法。“法乐”即乐于止(samatha)观(vipassanā)之法。“法味”即依止正法而生之喜悦与欢欣。 Kiṃdadasuttavaṇṇanā niṭṭhitā. 《施何经》释义终。 3. Annasuttavaṇṇanā 3. 食物经释义 43. Patthentīti pihenti. Yatthassa upagamanaṃ loke pākaṭataraṃ ahosi, te udāharaṇavasena dassento ‘‘cittagahapatisīvalittherādike viyā’’ti āha. Annanti annasaññito catubbidhopi paccayo. Sabbepi dāyake ekajjhaṃ gahetvā sāmaññato ekavasena ‘‘dāyakamevā’’ti vuttaṃ, yathā cāha ‘‘ko nāma so yakkho, yaṃ annaṃ nābhinandatī’’ti? Tattha yakkhoti satto. Sāmaññajotanā ca nāma yasmā puthuatthavisayā, tasmā ‘‘ye naṃ dadanti saddhāya, vippasannena cetasā. Tameva annaṃ bhajatī’’ti vuttaṃ. Tattha ma-kāro padasandhikaro, te evāti attho. Dāyakaṃ apariccajanameva anugacchati cakkaṃ viya kubbaraṃ. 43. “希求”即是欲求。为举例说明其在世间之行乞更为显著者，故说“如质多居士(Cittagahapati)、西瓦莉(Sīvalī)长老等”。“食物”指以食物为名的四种资具。将所有布施者总合为一，从共相上以单数说为“唯是布施者”，犹如经中所说：“何等夜叉(yakkha)不喜食物？”此处“夜叉”指有情。又因共相之阐明涵盖众多义理，故说：“彼等以信，以净心而施，唯此食物追随之。”此处“ma”字为连声词，意为“唯是彼等”。（此食物）不舍离布施者而跟随，犹如车轮之于车辕。 Annasuttavaṇṇanā niṭṭhitā. 《食物经》释义终。 4. Ekamūlasuttavaṇṇanā 4. 一根本经释义 44. Patiṭṭhaṭṭhena avijjāsaṅkhātaṃ ekaṃ mūlaṃ etissāti ekamūlā. Taṃ ekamūlaṃ. Yathā saṃyojanīyesu assādānupassanāvasena taṇhāsamuppādo, evaṃ taṇhābhibhavavasena anavabodhoti avijjā taṇhāya mūlaṃ, taṇhā ca avijjāya mūlaṃ. Ayañhi nayo upanissayatāvasena vutto, sahajātavasena cāyaṃ aññamaññaṃ mūlabhāvo pākaṭoyeva. Idha pana imissaṃ gāthāyaṃ adhippetā ‘‘ekamūla’’nti sā taṇhā. Tattha yā bhavataṇhā, sā sassatadiṭṭhivasena āvaṭṭati parivattati, vibhavataṇhā [Pg.121] ucchedadiṭṭhivasena, evaṃ dvirāvaṭṭaṃ. Sahajātakoṭiyāti sahajātakoṭiyāpi, pageva sammuyhaṃ āpannassa pana vattamānāya taṇhāya balavabhāvena malīnatā siyā. Upanissayakoṭiyāti upanissayakoṭiyāva sahajātakoṭiyā asambhavato. Pattharaṇaṭṭhānāti vitthatā hutvā pavattiṭṭhānabhūmi. Tenāha ‘‘tesu sā pattharatī’’ti. Samuddanaṭṭhena samuddo. Uttarituṃ asakkuṇeyyatāya patāya alaṃ pariyattoti pātālo, ayaṃ pana pātālo viyāti pātālo. Tenāha ‘‘appatiṭṭhaṭṭhenā’’ti. Agādhagambhīratāyāti attho. 44. 以安住义，名为无明(avijjā)之一根本，故为“一根本”。此即一根本。犹如于诸结法中，由随观味而有渴爱生起；如是，由被渴爱征服而不觉悟，故无明为渴爱之根，渴爱亦为无明之根。此理乃依亲依止(upanissaya)关系而说，而依俱生(sahajāta)关系互为根本，亦甚明显。然于此偈中，所指“一根本”乃是渴爱。其中，有爱(bhavataṇhā)因常见而回转，无有爱(vibhavataṇhā)因断见而回转，如是为二回转。从俱生方面而言，对于已入迷惑者，更因现行渴爱之力强而有染污。从亲依止方面而言，（此理）唯依亲依止关系，因（此处）无俱生关系之可能。“扩展之处”即广布而成为流转之地。因此说“于彼等处扩展”。以积聚义为“海”。因不能越渡而足以堕落，故为“深渊”；此处如深渊，故为“深渊”。因此说“以无立足处义”。意即深邃难测。 Ekamūlasuttavaṇṇanā niṭṭhitā. 《一根本经》释义终。 5. Anomasuttavaṇṇanā 5. 无上经释义 45. Anomanāmanti anūnanāmaṃ. Guṇanemittikāni eva hi bhagavato nāmāni. Guṇānañcassa paripuṇṇatāya anūnanāmanti āha ‘‘sabbaguṇasamannāgatattā’’tiādi. Apica tathā tevijjo, chaḷabhiññotiādīni nāmāni anomanāmāni na honti paricchinnavisayattā, bhagavato pana satthā, sabbaññū, sammāsambuddhotiādīni nāmāni anomanāmāni nāma mahāvisayattā anūnabhāvato. Tenāha ‘‘avekallanāma’’nti. Khandhantarādayoti khandhavisesādike. Ñāṇena yāthāvato araṇīyaṭṭhena atthe. Anvayapaññādhigamāyāti lokuttarapaññāpaṭilābhāya. Paṭipadanti samathavipassanāpaṭipadaṃ. Kilesakāmānaṃ vasena allīyitabbaṭṭhena kāmā eva ālayo. Atītakāleyeva kamanataṃ gahetvā vuttaṃ ‘‘kamamāna’’nti. Na etarahi tadabhāvatoti āha ‘‘atītaṃ pana upādāya idaṃ vutta’’nti. Mahānubhāvatādinā mahantānaṃ. 45. “无上名(Anomanāma)”即无缺减之名。诚然，世尊(bhagavā)之名号皆以功德为因。因其功德圆满，故称无缺减名，即“具足一切功德”等。又，如三明者(tevijjo)、六神通者(chaḷabhiñño)等名号，因其境界有限，非是无上名；而世尊、一切知者(sabbaññū)、正等觉者(sammāsambuddho)等名号，因其境界广大、无有缺减，方为无上名。因此说“圆满名(avekallanāma)”。“蕴之间等”即蕴之差别等。于义理中，以智慧如实通达之义。“为得随顺智”即为得通达出世间慧。“行道”即止(samatha)观(vipassanā)行道。因由烦恼欲而执取，故欲即是执著处(ālayo)。“欲行者(kamamāna)”是就过去已行欲而说。并非现今已无，故说“此乃依过去而说”。“于大威力者”，指因具大威力等而伟大者。 Anomasuttavaṇṇanā niṭṭhitā. 《无上经》释义终。 6. Accharāsuttavaṇṇanā 6. 天女经释义 46. ‘‘Accharāgaṇasaṅghuṭṭha’’nti gāthā devaputtena yenādhippāyena gāyitā, so anupubbikathāya vinā na paññāyatīti taṃ āgamanato paṭṭhāya [Pg.122] kathento ‘‘ayaṃ kira devaputto’’tiādimāha. Tattha sāsaneti imasseva satthusāsane. Kammākammanti kammavinicchayaṃ. Atthapurekkhāratāya appakiccatāya ca sallahukavuttiko. Sayanassa koṭṭhāsoti divasaṃ purimayāmañca bhāvanānuyogavasena kilantakāyassa samassāsanatthaṃ seyyāya upagamanabhāgo anuññāto. 46. “‘天女群聚喧闹’这句偈颂，是那位天子根据其意图所说。若不依次第宣说，则其义不明，故从其来由说起，云‘这位天子’等。于此，‘于教法中’即于此导师之教法中。‘业与非业’即业之抉择。因重视义理且事务少，故生活简朴。‘卧榻部分’，是指为使于日间及初夜精进禅修而疲惫的身体得以休憩，所允许躺卧休息的部分。 Abbhantareti kucchiyaṃ bhattassa parittatāya satthakavātāti tikkhabhāvena satthakā viya kantanakā vātā. Dhurasmiṃyevāti kilesamārena yuddhe eva. Vimuttāyatanasīse ṭhatvā dhammaṃ desento vā. Upanissayamandatāya aparipakkañāṇatāya āsavakkhayaṃ appatto kālaṃ katvāti yojanā. Upari ṭhitanti parikkhārabhāvena dibbadussūpari ṭhitaṃ. Tatheva aṭṭhāsīti tāhi tathā vuttepi yathā tato pubbe, tatheva aṭṭhāsi. Suvaṇṇapaṭṭanti nibbuddhe paṭijinitvā laddhabbasuvaṇṇapaṭṭaṃ. Vītikkamassa akatattā asambhinneneva sīlena. Yasmā tasmiṃ satthu santikaṃ āgacchante tāpi tena saddhiṃ āgamaṃsu tasmā ‘‘accharāsaṅghaparivuto’’ti vuttaṃ. “阿邦答勒”(Abbhantara)指因腹中食物稀少而产生的、像刀一样锋利的风。“正在与烦恼魔军交战之时”或“站在解脱境界的顶峰说法”。因为依止力弱，智慧不成熟，未证漏尽而命终。“上方站立”是指像装饰品一样站在天衣上面。“仍然那样站着”是指即使天女们那样说了，也还是像之前一样站着。“金席”指战胜外道后所应得的金席。因为没有违犯，所以戒行纯净不杂。因为当他来世尊此处时，那些天女也一同前来，所以说“被天女众围绕”。 Saṅghositanti saṅgamma ghositaṃ, tattha tattha accharānaṃ gītasaddavasena ghositaṃ. Pisācagaṇaṃ katvā vadati acchandarāgatāya. Niyāmacittatāyāti sammattaniyāme ninnacittatāya. Garubhāvenāti tāsaṃ vase avattanato garuṭṭhānabhāvena. Yātrāti nibbānaṃ pati yātrā. Taṃ pana vaṭṭato niggamanaṃ hotīti āha ‘‘kathaṃ niggamanaṃ bhavissatī’’ti. “集会之声”是指共同发出的声音，即处处回响着天女的歌声。因无欲贪，故说其为鬼众。“心向正道”，是指心倾向于正性决定。“以庄重”，是指因不落入她们的控制，而处于可敬的地位。“趋向”，是指趋向涅槃的旅程。而此即是从轮回中出离，故说“将如何出离”。 Atisallekhatevāti ativiya kilesānaṃ sallekhitavuttiko. Akatābhinivesassāti bhāvanamananuyuttassa anāraddhavipassakassa. Kārakassāti sugatovādakārakassa sammāpaṭipajjato. Suññatāvipassananti suññatādīpanaṃ vipassanaṃ duccaritataṇhāya dūrīkaraṇena ekavihāritāya. Eko maggo assāti lokuttaramaggo eva assa anāgato, pubbabhāgamaggo pana kataparicayoti attho. “极度削减者”，即行为上极度削减烦恼的人。“无执著者”，是指未曾致力于禅修，未曾开始观修的人。“作者”，是指善逝教诲的实践者，正确修行的人。“空性观”，是指阐明空性的观，通过远离恶行和贪爱而独住。“有一道”，是指超世间的道才是他未来要证得的，而前分道则已经熟悉了，是这个意思。 Kāyavaṅkādīnanti kāyaduccaritādīnaṃ abhāvato samucchindanena anupalabbhanato. Natthi ettha bhayaṃ, asmiṃ vā adhigate puggalassa natthi bhayanti [Pg.123] abhayaṃ nāma. Saṃsārakantāraṃ atikkamitvā nibbānasaṅkhātaṃ khemaṃ amataṭṭhānaṃ gamane sugatasārathinā susajjitayānabhāvato ratho akūjanoti aṭṭhaṅgiko maggova adhippeto. Dhammato anapetatāya aparāparuppattiyā ca dhammacakkehi. “身弯曲等”，是指由于身恶行等的不存在，通过断除而不再出现。此处没有恐惧，或者说当此人证得时就没有恐惧，所以称为无畏。超越轮回的旷野，到达名为涅槃的安稳不死之处，由于善逝为调御者，车乘善备，故“车不作响”意指八支圣道。由于不离于法，以及前后相续生起，故为“法轮”。 Ottappampi gahitameva avinābhāvā. Apālamboti avassayo. Parivāroti parikkhāro abhisaṅkharaṇato. Maggassa karaṇaṭṭhāne dhammo tappariyāpannā sammādiṭṭhi. Aniccādivasenāti aniccānupassanādivasena. Sodhitesu vajjhamānesu. Bhūmiladdhavaṭṭanti bhūmiladdhasaṅkhātaṃ vaṭṭaṃ. Tattha vipassanāya pavattiṭṭhānabhāvato pañcakkhandhā bhūmi nāma, vaṭṭamayakammabhāvato tattha uppajjanārahaṃ kilesajātaṃ bhūmiladdhavaṭṭaṃ. Parijānamānāti paricchindanavasena samatikkamavasena jānamānā paṭivijjhantī. “愧”也已被包含，因其（与惭）不可分离。“无依”即无所依止。“眷属”是资具，因为能资助准备。在道的作业处，法就是与道相应的正见。以观无常等方式。当（烦恼）被清除、被摧毁时。“得地轮回”是指名为“得地”的轮回。于此，因是观(vipassanā)生起之处，故五蕴名为“地”；因轮回业力，于彼处堪生之烦恼，即“得地轮回”。“遍知”是指通过界定和超越来了知和通达。 Kasmā devaputto sotāpattiphaleyeva patiṭṭhāsi, nanu ca sā desanā bhagavatā catumaggappadhānabhāvena pavattitāti āha ‘‘yathā hī’’tiādi. 为何天子只安立在须陀洹果上呢？难道世尊不是以四道为主的方式宣说此法吗？（答：）他说“犹如”等。 Accharāsuttavaṇṇanā niṭṭhitā. 天女经释义终。 7. Vanaropasuttavaṇṇanā 7. 植林经释义 47. Kesanti sāmivasena vuttakasaddo ‘‘dhammaṭṭhā sīlasampannā’’ti ettha paccattabahuvacanavasena pariṇāmetabbo. Atthavasena hi vibhattivipariṇāmo. Ke janāti ettha vā vuttakesaddo sīhavilokananayena ānetvā yojetabboti āha ‘‘ke dhammaṭṭhā, ke sīlasampannā’’ti? Pucchatīti iminā tattha kāraṇamāha. Phalādisampattiyā āramanti ettha sattāti ārāmo. Ārāme ropenti nipphādentīti ārāmaropā. Vanīyati chāyāsampattiyā bhajīyatīti vanaṃ. Tattha yaṃ upavanalakkhaṇaṃ vanaṃ, taṃ ārāmaggahaṇeneva gahitanti tapovanalakkhaṇaṃ, taṃ dassento ‘‘sīmaṃ parikkhipitvā’’tiādimāha. Visameti udakacikkhallena visame padese. Pānīyaṃ pivanti etthāti papā, taṃ papaṃ. Udakaṃ pīyati etthāti vā papā. Taḷākādīti ādi-saddena mātikaṃ saṅgaṇhāti. 47. “Kesaṃ”(为谁)是泛指的“ka”(谁)一词，于“住法者、具戒者”此处，应转为与格复数。格的变化是依于意义的。或者，于“谁是人”(ke janā)此处所说的“ke”(谁)一词，应以狮子回顾的方式，带来与前文连接，所以他问：“谁是住法者？谁是具戒者？”他以此提问来说明其原因。众生因为获得果实等利益而乐于居住的地方称为园林。在园林里种植、培养的人被称为植园人。因为树荫丰美而令人喜爱和经常去的地方称为树林。这里，具有小树林特征的树林，已被“园林”一词所包含，为了说明苦行林的特征，所以说“划定边界”等。“于不平处”指的是因为泥泞而不平坦的地方。饮水的地方称为饮水处。或者说，水被饮用的地方称为饮水处。“池塘等”，“等”字包含水渠。 Imamatthaṃ [Pg.124] sandhāyāti iminā kammappathappattaṃ paṭikkhipati. Attanā katañhi puññaṃ anussarato taṃ ārabbha bahuṃ puññaṃ pasavati, na pana yathā kataṃ puññaṃ sayameva pavaḍḍhati. Tasmiṃ dhamme ṭhitattāti tasmiṃ ārāmaropanādidhamme patiṭṭhitattā. Tenapi sīlena sampannattāti tena yathāvuttadhamme katasīle ṭhatvā ciṇṇena tadaññenapi kāyavācasikasaṃvaralakkhaṇena sīlena samannāgatattā. Dasa kusalā dhammā pūrenti duccaritaparivajjanato. Sesaṃ vuttanayameva. 针对此义，此句否定（此福德）已构成业道。因为忆念自己所作的功德，能因此产生很多福德，但并非已作的功德本身会自动增长。“安住于彼法”，即安住于种植园林等法中。“也具足彼戒”，即安住于如上所述之法所行之戒，并具足其他以身语防护为特征的戒律。十善法因远离恶行而得以圆满。其余如前已说。 Vanaropasuttavaṇṇanā niṭṭhitā. 植林经释义终。 8. Jetavanasuttavaṇṇanā 8. 祇陀林经释义 48. Esitaguṇattā esiyamānaguṇattā ca isī, asekkhā sekkhakalyāṇaputhujjanā ca. Isīnaṃ saṅgho isisaṅgho. Isisaṅghena nisevitaṃ. Tenāha ‘‘bhikkhusaṅghanisevita’’nti. 48. 因具有已寻求之功德与正寻求之功德而为仙人，包括无学、有学及善凡夫。仙人之众即仙人众。为仙人众所亲近。因此说“为比丘僧团所亲近”。 Taṃ kārentassa gandhakuṭipāsādakūṭāgārādivasena siniddhasandacchāyarukkhalatāvasena bhūmibhāgasampattiyā ca anaññasādhāraṇaṃ atiramaṇīyaṃ taṃ jetavanaṃ cittaṃ toseti, tathā ariyānaṃ nivāsabhāvenapīti āha ‘‘evaṃ paṭhamagāthāya jetavanassa vaṇṇaṃ kathetvā’’ti. Tenāha bhagavā – ‘‘yattha arahanto viharanti, taṃ bhūmirāmaṇeyyaka’’nti (dha. pa. 98; theragā. 991). Apacayagāmicetanā sattānaṃ visuddhiṃ āvahati kammakkhayāya saṃvattanatoti āha ‘‘kammanti maggacetanā’’ti. Catunnaṃ ariyasaccānaṃ viditakaraṇaṭṭhena kilesānaṃ vijjhanaṭṭhena ca vijjā. Maggapaññā sammādiṭṭhīti āha ‘‘vijjāti maggapaññā’’ti. Samādhipakkhikā dhammā sammāvāyāmasatisamādhayo. Yathā hi vijjāpi vijjābhāgiyā, evaṃ samādhipi samādhipakkhiko. Sīlaṃ etassa atthīti sīlanti āha ‘‘sīle patiṭṭhitassa jīvitaṃ uttama’’nti. Diṭṭhisaṅkappāti sammādiṭṭhisaṅkappā. Tattha sammāsaṅkappassa sammādiṭṭhiyā upakārabhāvena vijjābhāvo vutto. Tathā hi so paññākkhandhasaṅgahitoti vuccati. Yathā ca sammāsaṅkappādayo paññākkhandhasaṅgahitā, evaṃ vāyāmasatiyo [Pg.125] samādhikkhandhasaṅgahitāti āha ‘‘vāyāmasatisamādhayo’’ti. Dhammoti hi idha samādhi adhippeto ‘‘evaṃdhammā te bhagavanto ahesu’’ntiādīsu (dī. ni. 2.13; ma. ni. 3.197; saṃ. ni. 5.378) viya. Vācākammantājīvāti sammāvācākammantājīvā. Maggapariyāpannā eva hete saṅgahitā. Tenāha ‘‘etena aṭṭhaṅgikamaggenā’’ti. 那建造香室(gandhakuṭi)、楼阁、尖顶屋等的祇陀林(Jetavana)，因有光滑且浓荫的树木与藤蔓，以及优美的地面，而显得无与伦比、极为赏心悦目，令心喜悦；又因是圣者们的住处，故说：“如是，以第一首偈颂赞美了祇陀林”。因此世尊说：“阿罗汉所住之处，其地实为可意。”（法句98；长老偈991）导向损减的思，能为众生带来清净，能促成业的灭尽，故说：“业即道思”。因能了知四圣谛、能破除诸烦恼，故为“明”。道慧即是正见，故说：“明即道慧”。与定相应的法，即正精进、正念、正定。犹如明亦有明分，定亦有定品。有戒之人，故说：“住于戒律的生活为最上”。“见与思”即正见与正思。其中，正思因有助于正见，故说属于明分，实因此它被摄于慧蕴。又如正思等被摄于慧蕴，正精进与正念则被摄于定蕴，故说：“精进、念、定”。此处的“法”，意指“定”，犹如在“彼诸世尊曾有如是法”等经文（长部2.13；中部3.197；相应部5.378）中一样。“语、业、命”即正语、正业、正命。这些都已包含在道中。因此说：“通过此八支圣道”。 Upāyena vidhinā ariyamaggo bhāvetabbo. Tenāha ‘‘samādhipakkhiyadhamma’’nti. Sammāsamādhipakkhiyaṃ vipassanādhammañceva maggadhammañca. ‘‘Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāra’’nti (ma. ni. 3.136) hi vacanato sammādiṭṭhiādayo maggadhammā sammāsamādhiparikkhārā. Vicineyyāti vīmaṃseyya, bhāveyyāti attho. Tatthāti hetumhi bhummavacanaṃ. Ariyamaggahetukā hi sattānaṃ visuddhi. Tenāha ‘‘tasmiṃ ariyamagge visujjhatī’’ti. Pañcakkhandhadhammaṃ vicineyyāti paccuppanne pañcakkhandhe vipasseyya. Tesu vipassiyamānesu vipassanāya ukkaṃsagatāya yadaggena dukkhasaccaṃ pariññāpaṭivedhena paṭivijjhīyati, tadaggena samudayasaccaṃ pahānapaṭivedhena paṭivijjhīyati, nirodhasaccaṃ sacchikiriyāpaṭivedhena, maggasaccaṃ bhāvanāpaṭivedhena paṭivijjhīyatīti evaṃ tesu catūsu saccesu visujjhatīti imasmiṃ pakkhe nimittatthe eva bhummaṃ, tesu saccesu paṭivijjhiyamānesūti attho. 应以善巧与方法修习圣道。因此说“定品法”。正定品即观(vipassanā)法与道法。依“诸比丘，我将为你们解说有因、有资具的圣正定”（中部3.136）之语，可知正见等道法是正定的资具。“应思择”即应审察，其义为“应修习”。“于彼”是用于因缘义的处格。因为众生的清净实以圣道为因。所以说“于彼圣道中得清净”。“应思择五蕴法”即应观当下的五蕴。于彼五蕴被观时，当观达到顶点，即以遍知通达了悟苦谛，以断除通达了悟集谛，以作证通达了悟灭谛，以修习通达了悟道谛，如是在此四谛中得清净。于此说中，处格仅用于所缘义，意即“于彼诸谛中被了悟时”。 Avadhāraṇavacananti vavatthāpanavacanaṃ, avadhāraṇanti attho. ‘‘Sāriputtovā’’ti ca avadhāraṇaṃ sāvakesu sāriputtova seyyoti imamatthaṃ dīpeti tassevukkaṃsabhāvato. Kilesaupasamenāti iminā mahātherassa tādiso kilesavūpasamoti dasseti. Tassa sāvakavisaye paññāya pāramippatti ahosi. Yadi evaṃ ‘‘yopi pāraṅgato bhikkhu, etāvaparamo siyā’’ti idaṃ tesaṃ buddhānaṃ ñāṇavisaye paññāpāramippattānaṃ vaseneva vuttanti daṭṭhabbaṃ. Avadhāraṇampi vimuttiyā nānattā tīhi vimuttīhi pāraṅgate sandhāyetaṃ vuttaṃ. Tenāha – ‘‘pāraṃ gatoti nibbānaṃ gato’’tiādi. Na therena uttaritaro nāma atthi labbhati, labbhati ce, evameva labbheyyāti adhippāyo. “决断语”(avadhāraṇavacana)即确定语，其义为“决断”(avadhāraṇa)。“唯有舍利弗”(Sāriputtovā)此一决断，显示了在诸声闻中，唯有舍利弗(Sāriputta)最为殊胜，因其卓越之性。通过“以烦恼止息”(kilesaupasamena)，表明此大长老有如是的烦恼寂止。他在声闻境界中，智慧已达究竟(pāramippatti)。若尔，“纵有已到彼岸的比丘，亦至此为极”一语，当知是就那些于诸佛智境中已达智慧究竟者而言。此决断亦是针对以三种解脱到达彼岸者，因解脱(vimutti)有种种不同。因此说：“到彼岸者即到涅槃”等。意谓：实无有能胜过此长老者可得；倘若可得，亦必如是而得。 Jetavanasuttavaṇṇanā niṭṭhitā. 祇陀林经释义终。 9. Maccharisuttavaṇṇanā 9. 悭吝经释义 49. Maccharinoti [Pg.126] maccheravanto maccherasamaṅginoti āha ‘‘maccherena samannāgatā’’ti. Maccheraṃ macchariyanti atthato ekaṃ. Na vandatīti vandanamattampi na karoti, kuto dānanti adhippāyo. Upaṭṭhānaṃ kātunti madhurapaṭisanthāraṃ karotīti yojanā. Idaṃ tāva mudumacchariyaṃ na hadayaṃ viya attānaṃ dassentassa macchariyanti katvā. Kiṃ tuyhaṃ pādā rujjanti nanu tuyhaṃyeva āgatagamanesu pādā rujjanti, kinte ime chindantīti adhippāyo. Sāmīcimpi na karoti kuto dānanti adhippāyo. Yathākammaṃ taṃtaṃgatiyo aranti upagacchantīti ariyā, sattā. Ime pana kucchitā ariyāti kadariyā, thaddhamaccharino. Macchariyasadisañhi kucchitaṃ sabbahīnaṃ natthi sabbaguṇābhibhūtattā bhogasampattiādisabbasampattīnaṃ mūlabhūtassa dānassa nisedhato. Itiādīhi vacanehi. Attano upaghātakoti macchariyānuyogena kusaladhammānaṃ gatisampattiyā ca vināsako. 49. “悭吝者”(maccharino)即有悭吝者、具悭吝者，故说“与悭吝相应”。“悭吝”(maccheraṃ)与“悭吝性”(macchariyaṃ)义理为一。“不礼敬”，意谓连礼敬都不做，何况布施？“作承事”(upaṭṭhānaṃ kātuṃ)，应连接为作亲切的问候。这首先是柔和的悭吝，并非那种将自己内心显露无遗的悭吝。意谓：“难道你的脚会痛吗？在来来去去时，难道不是你自己的脚会痛吗？他们会砍断你的脚吗？”连合宜之事(sāmīci)都不做，何况布施？此即其意。依业而行、而趣向于种种趣，故为“行者”(ariyā)，即众生。然而，此等卑劣的行者，即为“鄙吝者”(kadariyā)，亦即顽固的悭吝者。实无有如悭吝一般卑劣下贱者，因其遮止了作为财富等一切成就之根本、能制伏一切功德的布施。通过此等言语可知，悭吝者因耽于悭吝，而毁坏自身的善法与善趣成就。 Puññapāpavasena samparetabbato upagantabbato samparāyo, paraloko. Kāmaguṇaratīti kāmaguṇasannissayo assādo. Khiḍḍāti kāyikakhiḍḍā vācasikakhiḍḍā cetasikakhiḍḍāti evaṃ tividhā. Esa vipākoti coḷādīnaṃ kicchalābhoti esa evarūpo vipāko. Yamalokanti paralokaṃ. Upapajjareti ettha iti-saddo pakārattho. Tena pāḷiyaṃ vuttaṃ nirayaṃ tiracchānayoniñca saṅgaṇhāti. 因善恶业(puññapāpa)而应前往、应到达，故为“来世”(samparāya)，即他世。“欲乐之乐”(kāmaguṇarati)即依止于欲乐的乐味(assāda)。“嬉戏”(khiḍḍā)有三种：身嬉戏、语嬉戏、意嬉戏。“此即异熟”，即难以获得衣物等，此即如是之异熟。“阎摩界”(yamaloka)即他世。于“投生”(upapajjare)一语中，“iti”字为类别义。因此，它总摄了圣典中所说的地狱与畜生道。 Yācanti nāma ariyayācanāya. Vuttañhetaṃ ‘‘uddissa ariyā tiṭṭhanti, esā ariyāna yācanā’’ti (jā. 1.7.59). Ye saṃvibhajanti, te vadaññū nāma ñatvā kattabbakaraṇato. Vimānappabhāyāti nidassanamattaṃ, uyyānakapparukkhappabhāhi devatānaṃ vatthābharaṇasarīrappabhāhipi sagge pakāsentiyeva. Pakāsantīti vā pākaṭā honti, na apāyaloke viya apākaṭāti attho. Parasambhatesūti sayaṃ sambhataṃ anāpajjitvā pareheva sambharitesu sukhūpakaraṇesu. Tenāha pāḷiyaṃ ‘‘vasavattīva modare’’ti, paranimmitabhogesu vasavattī devaputtā viya sukhasamaṅgitāya modantīti attho. Evaṃ vuttasamparāyoti ete saggāti evaṃ heṭṭhā [Pg.127] vuttasamparāyo. Ubhinnanti etesaṃ yathāvuttānaṃ ubhinnaṃ dukkaṭasukaṭakammakārīnaṃ. Tato cavitvā tato nirayasaggādito cavitvā manussesu nibbattati. Tesu yo maccharī manussesu nibbatto, so daliddo hutvā pubbacariyavasena maccharīyeva honto dārādibharaṇatthaṃ macchakacchapādīni hantvā punapi niraye nibbatto. Itaro suddhāsayo samiddho hutvā pubbacariyāvasena punapi puññāni katvā sagge nibbatteyya. Tenāha ‘‘puna samparāyepi duggatisugatiyeva hotī’’ti. 所谓“求”(yācanti)，是以圣者之求(ariyayācanā)而求。诚如所言：“圣者为[他人]而住立，此即圣者之求。”(本生 1.7.59) 那些分享(saṃvibhajanti)之人，因知所应为而为，故名“慷慨者”(vadaññū)。“以天宫之光辉”仅为例示，天界中亦有园林、如意树之光辉，以及诸天之衣饰、身体之光辉，皆在照耀。或“照耀”(pakāsanti)即是显现，不像在恶趣(apāyaloka)中不显现，此为其义。“于他人所集”指并非自己积集，而是由他人所积集的安乐资具。是故圣典中说：“如自在天般喜乐”，其义为：如于他化乐具中得自在之天子般，因具足安乐而喜乐。如是所说之来世，即指此等天界，亦即如下所说之来世。“二者”指上述造作恶作与善作业的二者。从彼处死没，即从地狱、天界等处死没后，投生于人间。其中，生于人间的悭吝者，会变得贫穷，并因往昔习行而依然悭吝，为养活妻儿等而捕杀鱼鳖等，复投生于地狱。另一位心清净者，会变得富裕，并因往昔习行而再行福德，投生于天界。是故说：“于未来世亦唯有恶趣或善趣。” Maccharisuttavaṇṇanā niṭṭhitā. 悭吝经释义终。 10. Ghaṭīkārasuttavaṇṇanā 10. 陶师经释义 50. ‘‘Upapannāse’’ti se-kārāgamaṃ katvā niddeso, ‘‘upapannā’’icceva atthoti āha ‘‘nibbattivasena upagatā’’ti. Attano sampattito avihānato avihā, tesaṃ brahmaloko avihābrahmaloko, tasmiṃ. Upapattisamanantaramevāti paṭhamakoṭṭhāse eva. Arahattaphalavimuttiyāti asekkhavimuttiyā. Sekkhavimuttiyā pana avihūpapattito pageva vimuttā. Mānusaṃ dehaṃ samatikkamanti cittupakkilesapahānavasenāti phalena hetudassanamidanti āha ‘‘mānusaṃ dehanti idha…pe… vuttānī’’ti. Divi bhavaṃ dibbaṃ, brahmattabhāvasaññitaṃ khandhapañcakaṃ. Tattha saṃyojanakoti vuttaṃ ‘‘dibbaṃ yoganti pañca uddhambhāgiyasaṃyojanānī’’ti. Imassāti devaputtassa. ‘‘Hitvā mānusaṃ dehaṃ, dibbayogaṃ upaccagu’’nti tesaṃ tvaṃ kusalaṃ sabbāvajjappahānena anavajjataṃ bhāsatīti kusalī vadesi. Atthena saddassa abhedopacāraṃ katvā gambhīravacanaṃ vuttanti āha ‘‘gambhīrattha’’nti atthasseva gambhīrato, na saddassa. Samucchinnakāmarāgatāya sabbaso kāmavisayappahānena nirāmisabrahmacārī nāma anāgāmī. Nivāsanaṭṭhānabhūto samāno eko gāmo etassāti āha ‘‘ekagāmavāsī’’ti. 50. “已生”(upapannāse)，此词是添加了‘se’音节的解释，其义即是‘已生’(upapannā)，故说‘以投生的方式到达’。因自身成就而不退失，故名‘无烦天’(Avihā)，其梵天界即‘无烦梵天界’(Avihābrahmaloko)，于彼处。‘投生后立即’指最初阶段。‘以阿罗汉果解脱’即以无学解脱。而有学解脱者，则是在投生无烦天之前就已解脱。‘超越人身’是因断除心之随烦恼，此是以果示因，故说‘此处所谓人身……乃至……已说’。生于天界者为‘天’(dibbaṃ)，指名为梵天身的五蕴。此处所说之结，即‘“天界之轭”指五上分结’。‘此’指天子。‘舍弃人身，超越天轭’，你宣说他们因断尽一切过失而为善，故你为善说者。将义与词不作区分，作譬喻说，而言说甚深之语，故说‘义甚深’，是义理甚深，非言词甚深。因断尽欲贪，彻底舍离欲境，故名‘无染梵行者’，即不还者(anāgāmī)。其住处为一村，故说‘独住一村者’。 Ghaṭīkārasuttavaṇṇanā niṭṭhitā. 陶师经释义终。 Ādittavaggavaṇṇanā niṭṭhitā. 燃品释义终。 6. Jarāvaggo 6. 衰老品 1. Jarāsuttavaṇṇanā 1. 衰老经释义 51. Hitassa [Pg.128] sādhanato sādhu, yaṃ kiñci atthajātaṃ. Taṃ pana atthakāmena labhitabbato upasevitabbato laddhakaṃ, kalyāṇaṭṭhena bhaddakanti vuccatīti āha ‘‘sādhūti laddhakaṃ bhaddaka’’nti. ‘‘Sīlaṃ yāva jarā sādhū’’ti vuttamatthaṃ byatirekato vibhāvetuṃ ‘‘iminā idaṃ dassetī’’ti vuttaṃ. Idanti idaṃ atthajātaṃ. 51. 因能成办利益，故为“善”(sādhu)，此指任何种类的利益。又因利益希求者可得、可亲近，且具善妙之义，故称“可得”(laddhaka)、“贤善”(bhaddaka)，是故说“善即是可得、贤善”。为以对比来阐明“持戒乃至老亦善”之义，故说“以此显示此”。此中“此”，即指此利益之事。 Patiṭṭhitāti cittasantāne laddhapatiṭṭhā, kenaci asaṃhāriyā. Tenāha ‘‘maggena āgatā’’ti. Cittīkataṭṭhādīhīti pūjanīyabhāvādīhi. Vuttaṃ hetaṃ porāṇaṭṭhakathāyaṃ. Cittīkatanti ratananti idaṃ ratanaṃ nāma loke cittīkataṃ vatthūnaṃ sahassagghanatādivasena. Yepi loke cittīkatā khattiyapaṇḍita-catumahārāja-sakka-suyāma-mahābrahmādayo, tesaṃ cittīkato tehi saraṇanti upagantabbatādivasena. Ratikaranti pītisukhāvahaṃ. Jhānaratisukhenāti duvidhenapi jhānaratisukhena. Tuletunti paricchindituṃ. Guṇapāraminti guṇānaṃ ukkaṃsapāramiṃ. Dullabho anekāni asaṅkhyeyyāni atidhāvitvāpi laddhuṃ asakkuṇeyyattā. Anomoti anūno paripuṇṇo. Tattha visesato anomasattaparibhogato tehi ‘‘sammāsambuddho bhagavā’’ti anussaritabbatoti āha ‘‘bhagavā anomo sīlenā’’tiādi. “已确立”(patiṭṭhitā)指于心相续中获得确立，不为任何事物所动摇。是故说“由道而来”。因值得恭敬等而为“所尊重”(cittīkata)。古义注中说：此“宝”(ratana)者，于世间中，因价值千金等而被尊重。世间中被尊重者，如刹帝利智者、四大天王、帝释(Sakka)、苏亚马、大梵天等，佛法僧于彼等亦为所尊重，因彼等以皈依等方式而亲近。“能生喜乐”(ratikaraṃ)指能带来喜与乐。“以禅定喜乐”指以两种禅定喜乐。“衡量”(tuletuṃ)即限定。“功德之彼岸”(guṇapāramiṃ)指功德之最上圆满。“难得”(dullabho)因历经无量阿僧祇劫亦不可得。“无瑕”(anomo)即无劣、圆满。于此，特别因世尊受用无瑕之法，彼等应如是忆念“世尊是正自觉者”，故说“世尊于戒无瑕”等。 Ariyamaggapaññāyeva idha adhippetāti ‘‘idha pana dullabhapātubhāvaṭṭhena paññā ‘ratana’nti vutta’’nti āha. Pujjaphalanibbattanato, attano santānaṃ punātīti ca puññacetanā puññaṃ, sā pana yassa uppannā, tasseva āveṇikatāya anaññasādhāraṇattā kenacipi anāhaṭā, aṭṭhakathāyaṃ pana ‘‘arūpattā’’ti vuttaṃ. 此处意指的仅是圣道慧，故说：“此处，慧因其稀有难得出现之义，而被称为‘宝’。”因能产生应供之果，且能清净自身相续，故福德思(puññacetanā)为“福德”(puñña)。此福德于生起者，为其特有，不与他人共通，不为他人所夺，然义注中说“因其为无色法”。 Jarāsuttavaṇṇanā niṭṭhitā. 衰老经释义终。 2. Ajarasāsuttavaṇṇanā 2. 无衰经释义 52. Ajīraṇenāti [Pg.129] jiṇṇabhāvānāpajjanena. Lakkhaṇavacanañcetaṃ avināsappattiyā. Tenāha ‘‘avipattiyāti attho’’ti. Niddhamitabboti nīharitabbo. 52. “不衰老”(ajīraṇena)指不陷入衰败的状态。此为证得不毁坏之相的表述。是故说“其义为不毁坏”。“应驱除”(niddhamitabbo)即应去除。 Ajarasāsuttavaṇṇanā niṭṭhitā. 无衰经释义终。 3. Mittasuttavaṇṇanā 3. 朋友经释义 53. Saha atthena vattatīti sattho, bhaṇḍamūlaṃ gahetvā vāṇijjavasena desantarādīsu vicaraṇakajanasamūho. Tenāha ‘‘saddhiṃcaro’’ti, sahacaraṇakoti attho. Mittanti sinehayogena mittakiccayuttaṃ. Idhādhippetappakāraṃ dassetuṃ ‘‘roge uppanne’’tiādi vuttaṃ. Tathārūpeti jigucchanīye, duttikicche vā. Yathā asaṇṭhitānaṃ saṇṭhāpanavasena pavasato purisassa bhogabyasane nāthatā, evaṃ puttasinehavasena puttassa mātuyā antogehe nāthatāti vuttaṃ ‘‘mātā mittaṃ sake ghare’’ti. Atthajātassāti upaṭṭhitapayojanassāti atthoti āha ‘‘uppannakiccassā’’ti. Samparāyahitanti samparāye hitāvahaṃ. 53. “与财物同行”故为“商队”(sattho)，指携带商品资本，为经商而行于异国等地的众人之集体。是故说“同行者”(saddhiṃcaro)，义为共同行进者。“朋友”(mittaṃ)指因情谊而履行朋友之谊者。为说明此处所指之类型，故说“生病时”等。“于如是[事]”指于可厌恶或难治疗[之病]。如无立足处者需建立，同样，于远行者财产损失时，[朋友]是其所依；如是，母亲因爱子之心，于家中为子所依，故说“母亲是家中的朋友”。“于事情生起时”，指于当前事务出现时，故说“于事务生起时”。“来世之利益”指能带来后世利益。 Mittasuttavaṇṇanā niṭṭhitā. 朋友经释义终。 4. Vatthusuttavaṇṇanā 4. 事经释义 54. Patiṭṭhāti avassayo. Guyhassāti guhitabbassa rahassassa. Paramo sakhā nāma atipiyaṭṭhānatāya. 54. “依止”(patiṭṭhā)即依靠。“秘密”(guyhassa)指应被隐藏的秘密。“最上之友”(paramo sakhā)因其至为亲爱而得名。 Vatthusuttavaṇṇanā niṭṭhitā. 事经释义终。 5. Paṭhamajanasuttavaṇṇanā 5. 第一人经释义 55. Vidhāvatīti vividhaṃ rūpaṃ padhāvati, yathākāmaṃ pavattatīti attho. 55. “奔走”(vidhāvati)指追逐各种形态，其义为随欲而转。 Paṭhamajanasuttavaṇṇanā niṭṭhitā. 第一人经释义终。 6. Dutiyajanasuttavaṇṇanā 6. 第二人经释义 56. Vaṭṭadukkhatoti [Pg.130] saṃsāradukkhato. Saṃsāro hi kilesakammavipākānaṃ aparāparuppattitāya vidhāvati. Tañca dukkhaṃ dukkhamattāya nānāvidhadukkharāsibhāvato. 56. “由轮回苦”(vaṭṭadukkhato)即由生死轮回之苦。轮回因烦恼、业、果报之相续不断生起而奔走。此苦，因其纯粹是苦，由种种苦蕴集而成。 Dutiyajanasuttavaṇṇanā niṭṭhitā. 第二人经释义终。 7. Tatiyajanasuttavaṇṇanā 7. 第三人经释义 57. Nipphattīti iṭṭhāniṭṭhavipākānaṃ nipphajjanato nipphatti. Tato eva avassayo, nipphattitavipākassa avassayo adhiṭṭhānaṃ kāraṇanti attho. 57. “生成”(nipphatti)指因可意与不可意果报之产生而为“生成”。正因如此而为“所依”(avassayo)，其义为：已生成果报之所依、基础、原因。 Tatiyajanasuttavaṇṇanā niṭṭhitā. 第三人经释义终。 8. Uppathasuttavaṇṇanā 8. 邪道经释义 58. Amaggoti na maggo anupāyo. Rattindivakkhayoti tattha vayakkhaṇassa pākaṭabhāvato. Vuttakkhaṇopi hi sayaṃ khīyateva. Sesaṃ bāhiramalaṃ vatthasarīrādibhūtaṃ. Tathā hi ‘‘bhasmakhārādīhi dhovitvā sakkā sodhetu’’nti vuttaṃ. Duṭṭhoti dūsito sattasantāno na sakkā suddho nāma kātuṃ abbhantaramalīnabhāvāpādanato. Itthiyanti brahmacariyassa antarāyakarāyapi. Pajāti sattakāyo sajjati saṅgaṃ karoti yāthāvato ādīnavaṃ apassanto. Indriyasaṃvarādi kilesānaṃ tāpanato tapo, tenāha ‘‘sabbāpī’’tiādi. 58. “非道”即非正道，非方便。“昼夜耗尽”，是因为在那里衰败之相显现。所说之刹那亦自行消尽。其余的是外在的污垢，如衣物与身体等。诚如所说：“以灰、碱等洗涤，即可清净。”“染污”即众生相续被染污，因其导致内在污秽，故不可称之为清净。“女人”，亦为梵行之障碍。“众生”即有情之身，因未如实见到过患而执著、产生系缚。以根律仪等烧灼诸烦恼，故为苦行，因此说“一切”等。 Uppathasuttavaṇṇanā niṭṭhitā. 邪道经释义终。 9. Dutiyasuttavaṇṇanā 9. 第二经释义 59. Kissāti [Pg.131] bhummatthe sāmivacananti āha ‘‘kismiṃ abhirato’’ti. Saddhā nāma anavajjasabhāvā, tasmā lokiyalokuttarahitasukhāvahāti āha ‘‘sugatiñceva nibbānañca gacchantassa dutiyikā’’ti. Anusāsati hitacariyāya pariṇāyikabhāvato. 59. “Kissā”是处格意义上的属格词，因此说“于何喜乐”。“信”名为无过失的自性，因此能带来世间与出世间的安乐，所以说“是前往善趣乃至涅槃的第二伴侣”。“教诫”是因为其引导趋向有益之行。 Dutiyasuttavaṇṇanā niṭṭhitā. 第二经释义终。 10. Kavisuttavaṇṇanā 10. 诗人经释义 60. Gāyattiādikoti chabbīsatiyā chandesu gāyattiādiko ukkatipariyosāno chando gāthānaṃ nidānaṃ samuṭṭhānaṃ ‘‘samuṭṭhahati etenā’’ti katvā. Tehi pana anuṭṭhubhādiko hotīti āha ‘‘chando gāthānaṃ nidāna’’nti. Pubbapaṭṭhāpanagāthāti dhammakathāya ādito ārocanabhāvajānanatthaṃ satijananaṃ viya pavattitagāthā. Akkharañhi padaṃ janetīti yasmā akkharasamudāyo padaṃ, padasamudāyo gāthā, samudāyo ca samudāyīhi byañjīyati taṃpavattanato, tasmā byañjanabhāve ṭhitaṃ akkharaṃ, taṃsamudāyo padaṃ, padaṃ taṃ viyañjetā janetā viya hotīti ‘‘akkharañhi padaṃ janetī’’ti vuttaṃ. Akkharaṃ hi uccāritaviddhaṃsitāya taṃtaṃkhaṇamattāvaṭṭhāyīpi parato pavattiyā manoviññāṇavīthiyā saṅkalanavasena ekajjhaṃ katvā padabhāvena gayhamānaṃ yathāsaṅketamatthaṃ byañjeti. Padaṃ gāthaṃ janetīti etthāpi eseva nayo. Gāthā atthaṃ pakāsetīti gāthāsaññito padasamudāyo kiriyākārakasambandhavasena sambandhito kattuadhippāyānurūpaṃ ālocitavilocitaṃ saṃhitaṃ atthaṃ vibhāveti. Samuddādipaṇṇattinissitā vohārasannissayeneva pavattatīti katvā. Tenāha ‘‘gāthā ārabhanto’’tiādi. Āsayoti avassayoti āha ‘‘patiṭṭhā’’ti kavitoti vicittakathīādito. 60. “‘伽耶底(Gāyatti)等’，是指二十六种韵律中，以伽耶底为首、优迦提(Ukkaṭi)为终的韵律，是偈颂的因缘、生起处，即‘由此而生起’。由彼等则有阿奴图跋(Anuṭṭhubha)等，因此说‘韵律是偈颂的因缘’。‘前设偈’(Pubbapaṭṭhāpanagāthā)是指在说法之初，为令听众了知所说之法而说，如令生起正念的偈颂。‘字母能产生词句’(Akkharañhi padaṃ janeti)是说：因为字母的集合是词，词的集合是偈颂，而集合由其组成部分所表达，故字母处于能表达的状态，其集合为词，词则如其表达者、产生者。字母虽仅于念诵坏灭的刹那间存续，但通过后续心识过程的集合作用，被总合为词而领会，依约定俗成表达其义。‘词产生偈颂’，于此亦是同理。‘偈颂阐明义理’，是指名为偈颂的词组，通过作用与作者的关系相连结，依作者之意趣，阐明经审虑的连贯意义。（此）是依于‘海洋’等概念，仅依世俗言说而转起。因此说‘作偈颂’等。‘依止’(Āsayo)即‘所依’(avassayo)，故说‘立足处’(patiṭṭhā)。‘诗人’(kavi)是指善于巧妙言说者等。 Kavisuttavaṇṇanā niṭṭhitā. 诗人经释义终。 Jarāvaggavaṇṇanā niṭṭhitā. 老品释义终。 7. Addhavaggo 7. 道品 1. Nāmasuttavaṇṇanā 1. 名经释义 61. Nāmanti [Pg.132] sāmaññanāmādibhedaṃ nāmaṃ. Sabbanti sabbaṃ paññattipathaṃ sabbaṃ ñeyyapavattipathaṃ. Addhabhavīti kāmaṃ pāḷiyaṃ atītakālaniddeso kato, taṃ pana lakkhaṇamattaṃ. Abhibhavati anupatatīti etena abhibhavo anupatanaṃ pavatti evāti dasseti. Taṃ panassa abhibhavanaṃ appavisaye anāmasitvā mahāvisayānaṃ vasena dassento ‘‘opapātikena vā’’tiādimāha. Tassa nāmaṃ hotīti tassa rukkhapāsāṇādikassa anāmakoicceva samaññā hoti, tathā naṃ sañjānantīti attho. 61. “名”(Nāma)是指通名、专名等各种名称。“一切”(Sabba)是指所有施设的途径，所有应知的生起途径。“已征服”(Addhabhavī)，虽然在巴利文中是过去时的指示，但这只是表述一种特征而已。“征服、随逐”(abhibhavati anupatati)，由此显示了征服就是随逐、生起。其征服并非就微小境界而言，而是依广大境界而显示，故说“或由化生者”等。“其有名”(Tassa nāmaṃ hoti)是指，对于树、石等无名之物，亦有“无名”这一共许的名称，意思是人们是这样认识它们的。 Nāmasuttavaṇṇanā niṭṭhitā. 名经释义终。 2. Cittasuttavaṇṇanā 2. 心经释义 62. Ye cittassa vasaṃ gacchantīti ye apariññātavatthukā, tesaṃyeva. Anavasesapariyādānanti anavasesaggahaṇaṃ. Na hi pariññātakkhandhā pahīnakilesā cittassa vasaṃ gacchanti, taṃ attano vase vattenti. 62. “被心掌控者”(Ye cittassa vasaṃ gacchanti)是指那些未遍知事(vatthu)的人，仅指他们。“无余取”(Anavasesapariyādāna)是指无余地把握。确实，已遍知诸蕴、已断尽烦恼者，不会被心掌控，他们能令心随顺自己。 Cittasuttavaṇṇanā niṭṭhitā. 心经释义终。 3. Taṇhāsuttavaṇṇanā 3. 渴爱经释义 63. Tatiye ‘‘sabbeva vasamanvagū’’ti ye taṇhāya vasaṃ gacchanti, tesaṃ eva anavasesapariyādānanti imamatthaṃ ‘‘eseva nayo’’ti iminā atidissati. 63. 于第三（偈），“一切皆随其力”(sabbeva vasamanvagū)，是指那些随渴爱之力而去者，此即是对他们的无余断尽。此义由“此即是理趣”(eseva nayo)所指明。 Taṇhāsuttavaṇṇanā niṭṭhitā. 渴爱经释义终。 4. Saṃyojanasuttavaṇṇanā 4. 结经释义 64. Kiṃ [Pg.133] su saṃyojanoti sūti nipātamattanti āha ‘‘kiṃ-saṃyojano’’ti? Vicaranti etehīti vicāraṇā, pādā. Bahuvacane hi vattabbe ekavacanaṃ kataṃ. Tassāti lokassa. 64. “何为结？”(Kiṃ su saṃyojana)中的“su”只是个语气词，因此说“何所结？”(kiṃ-saṃyojano)。“它们由此而行”(vicaranti etehīti)是“寻伺”(vicāraṇā)，即“足”(pādā)。此处本应使用复数，却用了单数。“其”(tassa)指的是世间(lokassa)。 Saṃyojanasuttavaṇṇanā niṭṭhitā. 结经释义终。 5. Bandhanasuttavaṇṇanā 5. 缚经释义 65. Catutthe āgataattho eva anantarepi vutto, byañjanameva nānanti āha ‘‘pañcamepi eseva nayo’’ti. 65. 第四（经）中所述之义，在紧接的（经）中也已说明，只是词句不同而已，因此说：“第五（经）也是同样的理趣。” Bandhanasuttavaṇṇanā niṭṭhitā. 缚经释义终。 6. Attahatasuttavaṇṇanā 6. 自害经释义 66. ‘‘Kenassubbhāhato’’ti pāṭhoti adhippāyena ‘‘su-kāro nipātamatta’’nti āha, ‘‘kenassabbhāhato’’ti pana pāṭhe u-kāralopena padasandhi. Icchādhūpāyitoti asampattavisayicchālakkhaṇāya taṇhāya santāpito daḍḍho. Tenāha ‘‘icchāya āditto’’ti. 66. “Kenassubbhāhato”是读法，其意是说“su”只是个语气词；而“kenassabbhāhato”则是通过省略“u”音而形成的词语连接。所谓“为欲所熏”(icchādhūpāyito)，是指被以“欲求未得之境”为特征的渴爱所热恼、烧灼。因此说“为欲所燃”。 Attahatasuttavaṇṇanā niṭṭhitā. 自害经释义终。 7. Uḍḍitasuttavaṇṇanā 7. 悬挂经释义 67. Ullaṅghitoti ubbandhitvā laṅghito. Saddādīsūti saddādināgadantesu sotādīni uḍḍitāni taṇhārajjunā daḷhabandhanena baddhattā tadanativattanato. Lokoti āyatanaloko. Tathā atthayojanāya katattā khandhādilokavasenapi yojanā kātabbā. Na dūraṃ [Pg.134] anantarabhavakattā. Cuticittaantaritattā ekacittantarabhavassa kammassa abujjhanaṃ, evaṃ sante kasmā sattā na bujjhantīti āha ‘‘balavatiyā’’tiādi. 67. “越过”(Ullaṅghito)是指被系缚而跃过。“于声等”(Saddādīsu)是指耳根等被渴爱之绳牢固束缚，如被悬挂于声等象牙桩上，因此不能超越。“世间”(Loko)是指处世间。同样，因已作义理的解释，亦应依蕴等世间而解释。“不远”(Na dūraṃ)，因其是无间有的作者。由于被死心所间隔，故不能了知间隔一心之有的业。既然如此，为何众生不觉悟呢？（答）曰：“因强力”等。 Uḍḍitasuttavaṇṇanā niṭṭhitā. 悬挂经释义终。 8. Pihitasuttavaṇṇanā 8. 覆盖经释义 68. Pañhoti ñātuṃ icchito attho. Pucchitoti sattamasutte gāthāya purimaddhaṃ pacchimaddhaṃ, pacchimaṃ purimaṃ katvā aṭṭhamasutte devatāya pucchitattā vuttaṃ ‘‘heṭṭhupariyāyavasena pucchito’’ti. Pucchānurūpaṃ vissajjananti avuttampi siddhametanti anāhaṭaṃ. 68. “问”(Pañho)是指欲知之义。“提问”(Pucchito)：在第七经中，将偈颂的前半颂作后半颂，后半颂作前半颂；又因在第八经中天神作了提问，故说“以上下颠倒的方式提问”。“随问而答”此义虽未言说，但自然成立，故未引述。 Pihitasuttavaṇṇanā niṭṭhitā. 覆盖经释义终。 9. Icchāsuttavaṇṇanā 9. 欲经释义 69. Navame vinayāyāti vinayena. Karaṇatthe hi idaṃ sampadānavacanaṃ. Kissassūti kissa, su-kāro nipātamattaṃ. Sabbaṃ chindati bandhananti sabbaṃ dasavidhampi saṃyojanaṃ samucchindati. Na hi taṃ kiñci kilesabandhanaṃ atthi, yaṃ asamucchinnaṃ hutvā ṭhitaṃ assā taṇhāya samucchinnāya. Svāyamattho suviññeyyoti āha ‘‘sabbaṃ uttānamevā’’ti. 69. 第九经中，“以调伏”(vinayāya)即“以调伏”(vinayena)。此处的与格词确实是表示工具义。“何所”(Kissassu)即“何”(kissa)，“su”只是一个助词。“断一切缚”(Sabbaṃ chindati bandhanaṃ)是指彻底断除全部十种结缚。当渴爱被彻底断除时，确实不会有任何烦恼的系缚残留未断。此义甚易了知，故说“一切皆显明”。 Icchāsuttavaṇṇanā niṭṭhitā. 欲经释义终。 10. Lokasuttavaṇṇanā 10. 世间经释义 70. Kisminti kismiṃ sati? Tassa pana santabhāvo uppattivasenevāti āha ‘‘kismiṃ uppanne’’ti? Loko uppannoti vuccati anupādānattā lokasamaññāya. Chasūti etthāpi eseva nayo santhavanti adhikasinehaṃ [Pg.135] karoti adhikasinehavatthubhāvato ajjhattikāyatanānaṃ. Upādāyāti pubbakālakiriyā aparakālakiriyaṃ apekkhatīti vacanasesavasena kiriyāpadaṃ gahitaṃ ‘‘pavattatī’’ti. Kiṃ pana pavattati? Loko, lokasamaññāti attho. Chasūti idaṃ nimittatthe bhummaṃ. Chaḷāyatananimittañhi sabbadukkhaṃ. Ayanti sattaloko. Uppanno nāma hoti chaḷāyatanaṃ nāma mūlaṃ sabbadukkhānanti katvā. Bāhiresu āyatanesu santhavaṃ karoti visesato rūpādīnaṃ taṇhāvatthukattā. Yasmā cakkhādīnaṃ santappanavasena rūpādīnaṃ pariggahitattā lokassa nisevitāya saṃvattati, tasmā vuttaṃ ‘‘channaṃ…pe… vihaññatī’’ti. 70. “于何？”(Kismiṃ)即“于何者存在？”。为说明其存在是依生起(uppatti)而有，故说“于何生起？”。“世间生起”之说，是因无取(anupādāna)而有世间之名(lokasamaññā)。“于六处”(Chasu)此处也是同样道理。“亲厚”(santhavaṃ)是指产生过度的爱，因内处(ajjhattikāyatana)是过度爱恋的对象。“缘于”(Upādāya)是前时动词，需要后时动词，因此依据文句的剩余部分，动词采用“转起”(pavattati)。那么什么转起呢？是世间，即世间之名的意思。“于六处”(Chasu)在此是因缘义的处格(bhumma)。因为六处(chaḷāyatana)是所有苦的因缘。此(世间)即有情世间(sattaloka)。所谓“生起”，是因为六处是一切苦的根源。于外处产生亲厚，尤其于色等，因其是渴爱(taṇhā)的对象。因为通过满足眼等，执取色等，导致世间被习用，所以说“于六处……受恼害”(vihaññati)。 Lokasuttavaṇṇanā niṭṭhitā. 世间经释义终。 Addhavaggavaṇṇanā niṭṭhitā. 道品释义终。 8. Chetvāvaggo 8. 断品 1. Chetvāsuttavaṇṇanā 1. 断经释义 71. Vadhitvāti hantvā vināsetvā. Aparidayhamānattāti apīḷiyamānattā. Vinaṭṭhadomanassattā na socati cetodukkhadukkhābhāvato. Visaṃ nāma dukkhaṃ aniṭṭhabhāvato, tassa mūlakāraṇaṃ kodho aniṭṭhaphalattāti āha ‘‘visamūlassāti dukkhavipākassā’’ti. Akkuṭṭhassāti akkosāparādhassa. Akkosapahāratthasambandhena hi ‘‘kuddhassā’’ti upayogatthe sampadānavacanaṃ. Sukhaṃ uppajjati kodhaṃ nassati. Sukhuppattiṃ sandhāya esa kodho ‘‘madhuraggo’’ti vutto, sukhāvasānoti attho. 71. “杀害”(Vadhitvā)即杀死、摧毁。“不被焚烧”(Aparidayhamānattā)即不被逼迫(apīḷiyamānattā)。因忧(domanassa)已毁，故不愁，因无心苦之苦。毒名为苦，因其不可喜；其根本原因为瞋，因其有不可喜之果，故说“毒根的”(visamūlassa)即“苦果的”。“对辱骂者”(Akkuṭṭhassa)即对辱骂之过失。“对瞋者”(kuddhassa)一词，因与辱骂、伤害之义相关，是运用义的与格。当瞋恚消亡时，快乐便生起。参照（灭瞋后）快乐的生起，（经中）说这瞋恚是“甜蜜的顶端”(madhuraggo)，意思是（灭除它）有快乐的结局。 Chetvāsuttavaṇṇanā niṭṭhitā. 断经释义终。 2. Rathasuttavaṇṇanā 2. 车乘经释义 72. Paññāṇanti lakkhaṇaṃ sallakkhaṇūpāyo. Disvāti dassanahetu. ‘‘Coḷarañño raṭṭhaṃ coḷaraṭṭha’’nti evaṃ raṭṭhaṃ raññā paññāyati. 72. “标识”(Paññāṇaṃ)即特征，是观察的方法。“见后”(Disvā)是说见之因。“朱罗(Coḷa)王的国土是朱罗国”，像这样，国土因国王而被标识。 Rathasuttavaṇṇanā niṭṭhitā. 车乘经释义终。 3. Vittasuttavaṇṇanā 3. 财富经释义 73. Saddhāyāti [Pg.136] saddhāhetu. Kulasampadāti khattiyādisampattiyo. Sabbalokiyalokuttaravittapaṭilābhahetuto saddhāvittameva. Heṭṭhā tiṇṇaṃ dvārānaṃ vasena uppannakassa sabbassapi anavajjadhammassa saṅgaṇhanato ‘‘dhammoti dasakusalakammapatho’’ti vuttaṃ. Asaṃkiliṭṭhasukhanti. Nirāmisaṃ sukhaṃ. Tameva sāmisaṃ upanidhāya sambhāvento āha ‘‘asaṃkiliṭṭha’’nti. Asecanakabhāvena abhirucijananato piyākicchakaraṇato bahuṃ sucirampi kālaṃ āsevantassa adosāvahato saccameva madhurataraṃ. Na hi taṃ pivitabbato sāditabbato anubhavitabbato rasoti vattabbataṃ arahati. Idāni tassa kiccasampattiatthehipi mahārahataṃ dassetuṃ ‘‘saccasmiṃ hī’’tiādi vuttaṃ. Tattha nadīnivattanaṃ mahākappinavatthuādīhi (dha. pa. aṭṭha. 1.mahākappinattheravatthu; a. ni. aṭṭha. 1.1.231; theragā. aṭṭha. 2.mahākappinattheragāthāvaṇṇanā) dīpetabbaṃ, itarāni kaṇhadīpāyanajātaka- (jā. 1.10.62 ādayo) sutasoma- (jā. 2.21.371 ādayo) macchajātakehi (jā. 1.1.34, 75; 1.2.131 ādayo) dīpetabbāni. Nimmaddenti abhibhavanti. Madhurataranti sundarataraṃ seṭṭhesūti attho. Paññājīvīti paññāya jīvanasīloti paññājīvī, paññāpubbaṅgamacariyoti attho. Paññājīvīti ca paññāvasena iriyati vattati jīvitaṃ pavattetīti atthoti dassento ‘‘yo paññājīvī’’tiādimāha. ‘‘Jīvata’’nti keci paṭhanti, jīvantānaṃ paññājīviṃ seṭṭhamāhūti attho. 73. “以信”(Saddhāya)是说信为因。“族姓圆满”(Kulasampadā)是指刹帝利(khattiya)等种姓的成就。因是获得一切世间与出世间财富之途，故唯有信财（最胜）。因其总摄了由（身语意）三门所生起的一切无过失法，故说“法即十善业道”。“无染之乐”(Asaṃkiliṭṭhasukhaṃ)即无爱染之乐(nirāmisaṃ sukhaṃ)。为与有爱染之乐对比而彰显，故说“无染”。因其自性圆满，能生喜好，能作可爱之事，纵使长久受用亦无过患，故真实(sacca)最为甘美。此（真实）不因能饮、能尝、能体验而可被称为“味”(rasa)。如今为显示其在事务成就方面的巨大价值，故说“于真实中”等。其中，令河逆流之事，当以大劫宾那(Mahākappina)长老的故事等说明；其他则当以黑迪帕亚那(Kaṇhadīpāyana)本生、须陀须摩(Sutasoma)本生、鱼本生等说明。“制伏”(Nimmaddenti)即征服。“更甘美”(Madhurataraṃ)意为更美妙，于最胜者中（亦为最胜）。“以慧为生者”(Paññājīvī)即依慧而活命者，意为以慧为前导而行。为显示“以慧为生者”是依慧而行、而转、而维持生命之义，故说“若以慧为生者”等。有人读作“活着的”(jīvataṃ)，其意为：于活着的人中，他们说以慧为生者最胜。 Vittasuttavaṇṇanā niṭṭhitā. 财富经释义终。 4. Vuṭṭhisuttavaṇṇanā 4. 雨经释义 74. Uppatantānanti pathaviṃ bhinditvā uṭṭhahantānaṃ. ‘‘Seṭṭha’’nti vuccamānattā ‘‘sattavidha’’nti vuttaṃ, itaresaṃ vā tadanulomato. Khemo hoti dubbhikkhupaddavābhāvato. Tenāha ‘‘subhikkho’’ti. Nipatantānanti adhomukhaṃ pavattantānaṃ. Pavajamānānanti vajanasīlānaṃ. Te pana yasmā jaṅgamā nāma honti, na rukkhādayo viya thāvarā, tasmā āha ‘‘jaṅgamāna’’nti. Gāvoti dhenuyo. Tena mahiṃsādikānampi saṅgaho daṭṭhabbo. Vadantānanti uppannaṃ atthaṃ vadantānaṃ. 74. “飞起者”(Uppatantānaṃ)即破地而出者。“最胜”(seṭṭha)之所以被称为“七种”(sattavidha)，或其余的随顺此说。因无饥馑灾祸而有“安稳”(khemo)，因此说“丰饶”(subhikkho)。“落下者”(Nipatantānaṃ)即朝下而行者。“前行者”(Pavajamānānaṃ)即有行走习性者。他们被称为“能动者”(jaṅgamā)，不像树木等是“不动者”(thāvarā)，因此说“能动的”(jaṅgamānaṃ)。“牛”(Gāvo)即母牛。由此当知也包含水牛(mahiṃsa)等。“言说者”(Vadantānaṃ)即言说已生起之义者。 Attano [Pg.137] khantiyāti attano khantiyā ruciyā gahitabhāvena. Itarā devatā tassā vissajjane aparitussamānā āha. Yāva padhaṃsīti guṇadhaṃsī satthudesanāya laddhabbaguṇanāsanato. Pagabbāti pāgabbiyena samannāgatā, yathā vacīpāgabbiyena akharā, tathā vācāya bhavitabbaṃ. Mukharāti mukhakharā. Dasabalaṃ pucchi saṇhaṃ sukhumaṃ ratanattayasaṃhitaṃ atthaṃ sotukāmā. Assā devatāya vissajjento ajjhāsayānurūpaṃ. Uppatamānāti uppatantī samugghāṭeti odhiso. Vaṭṭamūlakamahāavijjāti tassā ādīnavadassanatthaṃ bhūtakathanavisesanaṃ. Osīdantānanti paṭipakkhavasena adho sīdantānaṃ, ussādayamānānanti attho. Puññakkhettabhūtoti idaṃ ‘‘padasā caramānāna’’nti padassa atthavivaraṇavasena bhūtakathanavisesanaṃ. Yādiso putto vā hotūti idaṃ purimapade devatāya puttagahaṇassa katattā vuttaṃ. “以自己的忍耐”(Attano khantiyā)即因自己的忍耐与喜好而接受。另一位天女(devatā)对其回答不满意，说道：“你真是功德的毁灭者(guṇadhaṃsī)！”因其毁坏了由导师教法所应获得的功德。“放肆”(Pagabbā)即具足放肆，言语亦应如言语放肆(vacīpāgabbiyena)般粗野。“饶舌”(Mukharā)即口舌尖刻。她想听闻与三宝(ratanattaya)相关的、十力(dasabala)所说的柔和、微妙之义。（佛陀）随顺此天女的意乐而回答。“升起”(Uppatamānā)即升起而有限制地揭开。“轮回根本的大无明”(Vaṭṭamūlakamahāavijjā)是为显示其过患而说明事实的形容词。“沉没者”(Osīdantānaṃ)即因敌对而向下沉没者。“成为福田”(Puññakkhettabhūto)一词，是为解释“以足行走者”(padasā caramānānaṃ)之义而说明事实的形容词。“愿有如此之子”之所以这么说，是因为前一句中天女提到了儿子。 Vuṭṭhisuttavaṇṇanā niṭṭhitā. 雨经释义终。 5. Bhītāsuttavaṇṇanā 5. 怖畏经释义 75. Kiṃ sūdha bhītāti ettha su-idhāti nipātamattanti āha ‘‘kiṃ bhītā’’ti? Maggo ca nekāyatanappavuttoti anekakāraṇaṃ nānāvidhādhigamokāsaṃ katvā pavutto kathito. Tenāha ‘‘aṭṭhatiṃsārammaṇavasenā’’tiādi. Evaṃ santeti evaṃ sabbasādhāraṇānekāyatanehi nibbānagāmimaggassa tumhehi paveditattā labbhamāne kheme magge kiṃ bhītāyaṃ janatā uppathabhūtā viparītadiṭṭhito gaṇhīti attho? Evaṃ devatā yathicchāya purimaddhena attanā yathācintitamatthaṃ satthu paveditā, pacchimaddhena attano saṃsayaṃ pucchati. Bahupaññāti puthupañña. Ussannapaññāti adhikapaññā. Ṭhapetvāti saṃyametvā. Saṃvibhāgīti āhāraparibhoge sammadeva vibhajanasīlo. Tenāha ‘‘accharāyā’’tiādi. Vuttatthameva heṭṭhā. 75. “为何于此怖畏？”(Kiṃ sūdha bhītā)一句中，“su-idha”仅是助词，意为“为何怖畏？”。“道亦依多门而说”(Maggo ca nekāyatanappavutto)即依多种因缘、种种证悟机会而说。故言“依三十八所缘”等。“如是”(Evaṃ sante)意为：既然由你们宣说了通往涅槃(nibbāna)之道，此道具备对一切（众生）共通的多种门径，可得安稳，为何此众生怖畏，反而由邪见(viparītadiṭṭhi)执取歧途？如是，天女(devatā)依自己所愿，于前半偈将自己所思之义禀告导师，于后半偈询问自己的疑惑。“多慧”(Bahupaññā)即广慧(puthupañña)。“增上慧”(Ussannapaññā)即殊胜慧(adhikapaññā)。“置于一旁”(Ṭhapetvā)即调伏。“善分配者”(Saṃvibhāgī)即于饮食受用上善于分配者。故言“天女”(accharā)等。其义已于前面说过。 Manenāti manogahaṇena. Pubbasuddhiaṅganti pubbabhāgasuddhibhūtaṃ aṅgaṃ. Catūsūti vuttaaṅgapariyāpannaṃ. Yaññaupakkharoti dānassa sādhanaṃ. Etesu dhammesūti [Pg.138] etesu saddhādiguṇesu. Yathā hi saddho paccayaṃ paccupaṭṭhapetvā vatthupariccāgassa visesapaccayo kammaphalassa paralokassa ca paccakkhato viya pattiyāyanato, evaṃ muduhadayo. Muduhadayo hi anudayaṃ patvā yaṃ kiñci attano santakaṃ paresaṃ deti. Yo ca saṃvibhāgasīlo, so appakasmimpi attano santake parehi sādhāraṇabhogī hoti. Vadaññū vadāniyatāya yāginova yuttaṃ yuttakālaṃ ñatvā atthikānaṃ manorathaṃ pūretīti vuttaṃ ‘‘iti…pe… catūsūti āhā’’ti. “以心”(Manena)即是以心执取(manogahaṇena)。“前分清净支”(Pubbasuddhiaṅga)即是作为前分清净的支分。“于四者”(Catūsu)即是包含在所说之支中。“供养具”(Yaññaupakkharo)即是布施(dāna)的工具。“于此诸法中”(Etesu dhammesu)即是于此信(saddhā)等诸功德中。诚然，具信者(saddho)准备好资具，成为舍财的殊胜之缘，对业果(kammaphala)与来世(paraloka)如亲眼所见般信受；同样地，心柔软者(muduhadayo)也是如此。心柔软者生起悲悯后，将自己拥有的任何东西施予他人。而乐于分享者(saṃvibhāgasīlo)，即使自己拥有的东西很少，也能与他人共同受用。慷慨好施者(vadaññū)因其慷慨之天性，如供祭者般，了知适当之事与适当之时，满足有求者之愿望，故说：“如是……乃至……于四者”。 Vācantiādīni tīṇi aṅgāni tividhasīlasampattidīpanato. Sampannasīlo hi paralokaṃ na bhāseyya. Saddho ekaṃ aṅgaṃ payogāsayasuddhidīpanato. Suddhāsayassa sammāpayoge ṭhitassa kathaṃ paralokato bhayanti. Dukavasena caturaṅgayojanā dukanayo. Etesu catūsu dhammesu ṭhitoti etesu yathāvuttadukasaṅgahesu catūsu guṇesu patiṭṭhito. “语”(Vācā)等三支，是为了阐明三学处成就。因为具足戒(sampannasīlo)者，不应畏惧来世(paraloka)。“信”(Saddho)这一支，是为了阐明加行与意乐清净。意乐清净、住于正加行者，何以会畏惧来世？以“二法”的方式组合四支，是为“二法之理”(dukanayo)。“住于此四法中”即是安住于如前所述的“二法”所含摄的四种功德中。 Bhītāsuttavaṇṇanā niṭṭhitā. 怖畏经释义终。 6. Najīratisuttavaṇṇanā 6. 不衰老经释义 76. Nāmagottanti tisso kassapo gotamoti evarūpaṃ nāmañca gottañca. Nidassanamattametaṃ, tasmā sabbassa paññattiyā lakkhaṇavacananti daṭṭhabbaṃ. Na jīratīti asabhāvadhammattā uppādavayābhāvato jaraṃ na pāpuṇāti. Tenāha ‘‘jīraṇasabhāvo na hotī’’ti. Yasmā samaññābhāvato kālantarepi taṃ samaññāyateva, tasmā ‘‘atītabuddhānaṃ…pe… na jīratīti vuccatī’’ti āha. 76. “名姓”(Nāmagotta)即是如“三迦叶(tisso kassapo)”、“乔达摩(gotamo)”这般的名字与姓氏。这只是一个示例，故应了知，一切概念皆是特征之言说。“不衰老”(Na jīrati)，即是因其为无自性之法，无有生灭，故不到达衰老。是故说：“无有衰老之自性。”因为是假名概念故，即使时隔久远，它也只是被如此称谓而已，所以说：“过去诸佛……乃至……被称为‘不衰老’。” Ālasiyanti alasabhāvo daḷhakosajjaṃ. Tenāha ‘‘yenā’’tiādi. Ṭhitinti byāpāraṃ. Niddāvasena pamajjanaṃ kattabbassa akaraṇaṃ. Kilesavasena pamajjanaṃ akattabbassa karaṇampi. Kammasamayeti kammaṃ kātuṃ yuttakāle. Kammakaraṇavīriyābhāvoti taṃkammakiriyasamuṭṭhāpakavīriyābhāvo. So pana atthato vīriyapaṭipakkho akusalacittuppādo, na vīriyassa abhāvamattaṃ. Sīlasaññamābhāvo dussīlyaṃ. Vissaṭṭhācāratā nāma anācāro. Soppabahulatāti niddālutā[Pg.139]. Yato gahaṇahatthopi na kilāsupi puriso niddāya abhibhuyyati. Tenāha ‘‘tāyā’’tiādi. Aticchātādīnīti ādi-saddena abhibhuyyatādiṃ saṅgaṇhāti. Āgantukālasiyaṃ na pubbe vuttaālasyaṃ viya pakatisiddhaṃ. ‘‘Te chidde’’ti pāḷiyaṃ liṅgavipallāsena vuttanti āha ‘‘tāni cha chiddānī’’ti. Kusalacittappavattiyā anokāsabhāvato chiddāni. Tenāha bhagavā – ‘‘yattha vittaṃ na tiṭṭhatī’’ti. Sabbākārena lesamattaṃ asesetvāti adhippāyo. “懒惰”(Ālasiya)即是懈怠的状态，是坚固的懈怠(kosajja)。因此说“以何”等。“安住”(Ṭhiti)即是停止作业(byāpāra)。因睡眠而放逸，是应做之事不做；因烦恼而放逸，亦有不应做之事反做。“于作业时”(Kammasamaye)即是于应作业的适当时机。“无作业精进”(Kammakaraṇavīriyābhāvo)即是无有能令彼作业生起之精进。这在义理上是精进的对立面，是不善心的生起，而不仅是精进的缺乏。“无戒律仪”(Sīlasaññamābhāvo)即是恶戒(dussīlya)。名为“放逸行”(vissaṭṭhācāratā)者即是恶行(anācāro)。“多睡眠”(Soppabahulatā)即是嗜睡(niddālutā)。因为即使手持工具亦不疲倦之人，亦为睡眠所征服。因此说“由此”等。“过度饥饿等”(Aticchātādīni)中的“等”字，摄集了“被征服”等义。“外来之懈怠”(Āgantukālasiya)不像前述懈怠那样是本性所成。“彼六孔”(Te chidde)于巴利文中是以性转换(liṅgavipallāsa)而说，故言“此六孔”(tāni cha chiddāni)。因无有机会令善心转起，故为“孔”。因此世尊说：“财富无法存留之处。”其意为：以一切行相，丝毫不留余。 Najīratisuttavaṇṇanā niṭṭhitā. 不衰老经释义终。 7. Issariyasuttavaṇṇanā 7. 自在经释义 77. Satthassa malanti satthamalaṃ, yena satthaṃ malīnaṃ hoti, satthamalaggahaṇena cettha malīnaṃ satthameva gahitanti āha ‘‘malaggahitasattha’’nti. Āṇāpavattananti appake vā mahante vā yattha katthaci attano āṇāya pavattanavasena vasanaṃ issariyattamicchanti. Maṇiratanampi vissajjanīyapakkhikattā uttamaṃ bhaṇḍaṃ nāma na hoti, itthī pana pariccattakulācāritthikāyapi anissajjanīyatāya uttamabhaṇḍaṃ nāma. Tenāha ‘‘itthī bhaṇḍānamuttama’’nti. Tesaṃ tesañhi purisājānīyānaṃ uppattiṭṭhānatāya uttamaratanākarattā itthī bhaṇḍānamuttamaṃ. Malaggahitasatthasadiso avabodhakiccavibandhanato. Satthamalaṃ viya satthassa paññāsatthassa guṇābhāvakaraṇato paññāsatthamalaṃ. Abbu vuccati upaddavaṃ, taṃ detīti abbudaṃ, vināsakāraṇaṃ. Nanu haraṇaṃ samaṇassa ayuttanti? Yuttaṃ. Tassa anvayato byatirekato ca yuttataṃ dassento ‘‘salākabhattādīnī’’tiādimāha. 77. “刀之垢”(Satthassa malaṃ)即是刀垢(satthamalaṃ)，刀因此而染垢。此处以“刀垢”一词，实取染垢之刀，故说“为垢所取之刀”(malaggahitasattha)。“随令转”(Āṇāpavattana)即是无论大小，于任何处，皆欲以己之命令运转而住，希求主宰权(issariya)。摩尼宝(maṇiratana)因属可施舍之列，故不名为最上之财(uttamaṃ bhaṇḍaṃ)；而女人，即使是舍弃家族行仪之女，亦因其不可施舍，故名为最上之财。是故说：“女人是财物中之最上者。”因为女人是彼等良骏之人(purisājānīya)的出生之处，是最上之宝藏，故为财物中之最上者。如为垢所取之刀，因其障碍觉悟之作用。如刀垢之于刀，能令智慧之刀(paññāsattha)丧失功德，故为智慧之刀的垢。Abbu(灾)说的是灾患(upaddava)，给予它(taṃ deti)故为abbuda(致灾者)，是毁灭之因。问：拿取(haraṇa)对沙门(samaṇa)而言难道不适合吗？答：适合。为显示其在顺、逆两方面的适合性，故说“筹食(salākabhatta)等”。 Issariyasuttavaṇṇanā niṭṭhitā. 自在经释义终。 8. Kāmasuttavaṇṇanā 8. 欲爱经释义 78. ‘‘Attakāmo’’ti [Pg.140] pāḷiyaṃ vuttattā āha ‘‘ṭhapetvā sabbabodhisatte’’ti. Te hi sabbaso paratthāya eva paṭipajjamānā mahākāruṇikā paratthakāmā, atthakāmā nāma na honti, yā ca tesaṃ attatthāvahā paṭipatti, sāpi yāvadeva paratthā evāti. Vuttaṃ porāṇaṭṭhakathāyaṃ. Yasmā bodhisattā parahitapaṭipattiyā pāramiyo pūrentā tathārūpaṃ kāraṇaṃ patvā attānaṃ paresaṃ pariccajanti paññāpāramiyā paripūraṇato, tasmā idhāpi ‘‘sabbabodhisatte ṭhapetvāyevāti vutta’’nti āha. Kalyāṇanti bhaddakaṃ. Vācāya adhippetattā āha ‘‘saṇhaṃ muduka’’nti. Pāpikanti lāmakaṃ nihīnaṃ. Taṃ pana pharusaṃ vācanti sarūpato dasseti. 78. 因巴利圣典中说“自爱者”(attakāmo)，故（义注）说“除去一切菩萨”。因为彼等大悲之菩萨完全只为他利而行道，是为利他者(paratthakāma)，不名为自利者(attakāma)；他们那些能带来自利的行为，也无非是为了他利而已。此为古义注(porāṇaṭṭhakathā)所说。因为菩萨为圆满诸波罗蜜而修利他行，当遇到此类因缘时，因圆满般若波罗蜜故，能为他人而舍弃自身，所以此处亦说“唯除去一切菩萨”。“善”(Kalyāṇa)即是贤善(bhaddaka)。因意指于语，故说“细软柔和”(saṇhaṃ muduka)。“恶”(Pāpika)即是鄙劣(lāmaka)、下贱(nihīna)。而这（恶语）则从其体相上显示为粗恶语。 Kāmasuttavaṇṇanā niṭṭhitā. 欲爱经释义终。 9. Pātheyyasuttavaṇṇanā 9. 行路资粮经释义 79. Saddhā bandhati pātheyyanti saddhā nāma sattassa maraṇavasena mahāpathaṃ saṃvajato mahākantāraṃ paṭipajjato mahāviduggaṃ pakkhandato pātheyyapuṭaṃ bandhati sambalaṃ sajjeti. Kathanti āha ‘‘saddhaṃ uppādetvā’’tiādi. Etaṃ vuttanti ‘‘saddhā bandhati pātheyya’’nti etaṃ gāthāpadaṃ vuttaṃ bhagavatā. Sirīti katapuññehi sevīyati tehi paṭilabhīyatīti sirī. Issariyaṃ vibhavo. Āsayitabbato āsayo, vasanaṭṭhānaṃ niketanti attho. Parikaḍḍhatīti icchāvasikaṃ puggalaṃ tattha tattha upakaḍḍhati. 79. “信为系资粮”(Saddhā bandhati pātheyya)，是说名为“信”者，为因死亡而行于长路、入于大旷野、跃入大险难的众生(satta)，系缚行囊、准备资粮。问：如何？答：“生起信后”等。此句，即“信为系资粮”这句偈颂，为世尊(bhagavā)所说。“吉祥”(Sirī)，即为已作福者所亲近(sevīyati)、为彼等所获得(paṭilabhati)，故为“吉祥”。“主权”(Issariyaṃ)即是财富(vibhavo)。因可依止(āsayitabbato)，故为“依处”(āsayo)，义为住处、居所。“牵引”(Parikaḍḍhati)即将随心所欲之人(puggala)处处引来。 Pātheyyasuttavaṇṇanā niṭṭhitā. 行路资粮经释义终。 10. Pajjotasuttavaṇṇanā 10. 光明经释义 80. Taṃ taṃ samavisamaṃ pajjotatīti pajjoto. Padīpo andhakāraṃ vidhamitvā paccakkhato rūpagataṃ dasseti, evaṃ paññāpajjoto avijjandhakāraṃ vidhamitvā dhammānaṃ paramatthabhūtaṃ rūpaṃ dasseti. Jāgarabrāhmaṇo viyāti jāgarakhīṇāsavabrāhmaṇo viya. So hi satipaññāvepullappattiyā sabbadāpi jāgaro hoti. Gāvoti gojātiyo. Idaṃ [Pg.141] gunnaṃ goṇānañca sāmaññato gahaṇaṃ. Kammeti karaṇatthe bhummavacanaṃ. Jīvanaṃ jīvo, saha jīvenāti sajīvino. Tenāha ‘‘kammena saha jīvantāna’’nti, kasivāṇijjādikammaṃ katvā jīvantānanti attho. Gomaṇḍalehi saddhinti gogaṇena saha. Na tena vinā kasikammādīni uppajjanti, gorasasiddhiyā ceva kasanabhāravahanasiddhiyā ca kasikammaekaccavāṇijjakammādīni ijjhanti. Sattakāyassāti āhārupajīvino sattakāyassa kasito aññathā jīvikaṃ kappentassapi kasijīvitavuttiyā mūlakāraṇaṃ phalanipphattinimittattā tassa. Iriyāpatho ca iriyanakiriyānaṃ pavattanupāyo. ‘‘Sītanti naṅgalasītakamma’’nti vadanti. 80. 其光明照耀平等与不平等，故称“光明”(pajjota)。灯能驱散黑暗，直接显现色法；同样，智慧之光驱散无明黑暗，显示诸法的胜义实相。犹如觉醒的婆罗门，即犹如漏尽的婆罗门。他因圆满具足念与慧，故恒常保持觉醒。“牛”(gāvo)指牛的种类，此处通指母牛与公牛。“业”(kamma)一词，此处为工具义的处格用法。“生活”(jīvana)即生命(jīvo)，与生命一起者为“有生命者”(sajīvino)。因此说“以业为生”，意即依靠农耕、贸易等业而生活。“与牛群一起”(gomaṇḍalehi saddhiṃ)即与牛群(gogaṇa)一起。没有牛，农耕等业便无法产生；因有充足的乳制品，以及耕田与负重之助，农耕及某些贸易等业才能成功。对于“有情身”(sattakāya)，即依靠食物而活的有情身而言，即使是依靠农耕以外的方式维生者，农耕也是其生活方式的根本原因，因为它是果实生成的因缘。“威仪”(iriyāpatha)是行动与作为的进行方式。有人说：“犁(sīta)指的是犁耕作业”。 Pajjotasuttavaṇṇanā niṭṭhitā. 《光明经》释义终。 11. Araṇasuttavaṇṇanā 11. 无诤经释义 81. Raṇanti kandanti etehīti raṇā, rāgādayo. Tehi abhibhūtatāya hi sattā nānappakāraṃ kandanti paridevanti. Te pana sabbaso natthi etesaṃ raṇāti araṇā. Nikkilesā khīṇāsavā. Vusitavāsoti vusitabrahmacariyavāso. Bhojissiyanti bhujissabhāvo. Tenāha ‘‘adāsabhāvo’’ti. Samaṇāti samitapāpasamaṇāti āha ‘‘khīṇāsavasamaṇā’’ti. Puthujjanakalyāṇakāle lokiyapariññāya, sekkhā pubbabhāge lokiyapariññāya, paccavekkhaṇe lokiyalokuttarāya pariññāya pariññeyyaṃ tebhūmakaṃ khandhapañcakaṃ parijānanti paricchijjanti. Khīṇāsavā pana pariññātapariññeyyā honti. Tathā hi te sāmī hutvā paribhuñjanti. Vandanti naṃ patiṭṭhitanti vuttaṃ, vandanīyabhāvo ca sīlasampannatāyāti āha ‘‘patiṭṭhitanti sīle patiṭṭhita’’nti. Idhāti imasmiṃ loke. Khattiyāti lakkhaṇavacananti āha ‘‘na kevalaṃ khattiyāvā’’tiādi. 81. “诤”(raṇa)，即由之而哭喊者，指贪等。众生因被其征服，而作种种哭喊、悲叹。彼等完全无此“诤”，故称“无诤”(araṇa)，即无烦恼的漏尽者。“梵行已立”(vusitavāso)即已住于梵行。“自在者”(bhojissiya)即自由之状态，因此说“非奴仆状态”(adāsabhāvo)。“沙门”(samaṇa)是止息了恶的沙门，故说“漏尽沙门”。凡夫在行善时以世间遍知，有学在初阶时以世间遍知，在审察时以世间与出世间遍知，来了知、辨别三界五蕴。而漏尽者，其应遍知者皆已遍知。他们如是成为主人而受用。经中说“礼敬彼安住者”，而值得礼敬是因具足戒，故说“安住”(patiṭṭhita)即安住于戒。“于此”(idha)即于此世间。“刹帝利”(khattiya)是表相之词，故说“不仅是刹帝利……”等。 Araṇasuttavaṇṇanā niṭṭhitā. 《无诤经》释义终。 Chetvāvaggavaṇṇanā niṭṭhitā. 《断品》释义终。 Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya 《显扬义》——相应部义注 Devatāsaṃyuttavaṇṇanāya līnatthappakāsanā samattā. 天神相应释义之《显明隐义》终。 2. Devaputtasaṃyuttaṃ 2. 天子相应 1. Paṭhamavaggo 1. 初品 1. Paṭhamakassapasuttavaṇṇanā 1. 初迦叶经释义 82. Devassa [Pg.142] putto devaputto. Devānaṃ janakajanetabbasambandhābhāvato kathamayaṃ devaputtoti vuccatīti āha ‘‘devānaṃ hī’’tiādi. ‘‘Apākaṭo aññataroti vuccatī’’ti idaṃ yebhuyyavasena vuttaṃ. Pākaṭopi hi katthaci ‘‘aññataro’’ti vuccati. Heṭṭhā devatāsaṃyutte ‘‘apākaṭā aññatarā devatā’’ti vatvā idha ‘‘pākaṭo devaputto’’ti vuttaṃ. Tathā hissa kassapoti gottanāmaṃ gahitaṃ, tañca kho purimajātisiddhasamaññāvasena. Anusāsanaṃ anusāso, taṃ anusāsaṃ. Bhikkhuniddesanti bhikkhusaddassa niddesaṃ. Bhikkhuovādanti bhikkhubhāvāvahaṃ ovādaṃ. Yadi pana na assosi, kathamayaṃ pañhaṃ kathesīti? Aññato sutaṃ nissāya pañhaṃ kathesi, na pana bhagavato sammukhā sutabhāvena. 82. 天人之子为天子(devaputta)。因诸天无生者与被生者之关系，为何称其为天子？答曰：“因其为诸天之一……”等。“某位不知名者”(apākaṭo aññataro)之说，是依多数情况而言。实际上，知名者有时亦被称为“某位”。前于天神相应中说“某位不知名天女”，此处则说“知名天子”。同样，其“迦叶”(Kassapa)之族姓，亦是依前世既有之名号而取。教诫(anusāsana)即是教导(anusāso)，即彼教诫。“比丘的解释”(bhikkhuniddesa)即对“比丘”一词的解释。“比丘的教诲”(bhikkhuovāda)即能引向比丘状态的教诲。若其未曾听闻，如何能提此问？他是依于从他处听闻而提问，并非因曾于世尊面前亲闻。 Tesanti yathāvuttānaṃ tiṇṇaṃ puggalānaṃ. ‘‘Kathetukāmo cevā’’tiādinā hi catutthaṃ idha uddhaṭaṃ. Tattha ādito tiṇṇaṃ bhagavā pañhaṃ bhāraṃ na karoti ekekaṅgavekallato ceva aṅgadvayavekallato ca, catutthassa pana ubhayaṅgapāripūrattā bhāraṃ karotīti āha ‘‘ayaṃ panā’’tiādi. “彼等”(tesaṃ)指如前所述的三种人(puggala)。通过“欲说……”等句，此处引出了第四种人。其中，对于前三种人，世尊不以问题为重担，因其或缺一分，或缺二分；而对第四种人，因其二分圆满，故以问题为重担。因此说：“而此人……”等。 Gāthāyaṃ ‘‘subhāsitassā’’ti upayogatthe sāmivacananti āha ‘‘subhāsitaṃ sikkheyyā’’ti. Catusaccādinissitaṃ buddhavacanaṃ sikkhanto catubbidhaṃ vacīsucaritaṃ sikkhati nāmāti āha ‘‘catusaccanissitaṃ…pe… sikkheyyā’’ti. Avadhāraṇena tappaṭipakkhaṃ paṭinivatteti. Upāsitabbanti āsevitabbaṃ bhāvetabbaṃ bahulīkātabbaṃ. Aṭṭhatiṃsabhedaṃ kammaṭṭhānanti idaṃ tassa vipassanāpadaṭṭhānataṃ hadaye ṭhapetvā vuttaṃ. Tathā hi vuttaṃ ‘‘dutiyapadena adhipaññāsikkhā kathitā’’ti. Ye pana ‘‘dutiyapadena adhicittasikkhā cittavūpasamena adhipaññāsikkhā’’ti paṭhanti, tesaṃ padena aṭṭhatiṃsappabhedakammaṭṭhānaṃ suddhasamathakammaṭṭhānasseva gahaṇaṃ daṭṭhabbaṃ. Yadi evaṃ ‘‘aṭṭhasamāpattivasenā’’ti idaṃ kathanti? ‘‘Taṃ vipassanādhiṭṭhānānaṃ samāpattīnaṃ vasena [Pg.143] kathita’’nti vadanti. Evañca katvā ‘‘dutiyapadena adhipaññāsikkhā’’ti idaṃ vacanaṃ samatthitaṃ hoti. Sikkhanaṃ nāma āsevananti āha ‘‘bhāveyyāti attho’’ti. Upāsananti payirupāsanaṃ. Tañca kho assutapariyāpuṇanakammaṭṭhānuggahādivasena dassento ‘‘tampī’’tiādimāha. Adhisīlasikkhā kathitā lakkhaṇahāranayena. Vacīsucaritassa hi sīlasabhāvattā taggahaṇeneva tadekalakkhaṇaṃ kāyasucaritampi itarampi gahitamevāti. Ettha ca adhisīlasikkhāya cittaviveko, adhipaññāsikkhāya upadhiviveko, adhicittasikkhāya kāyaviveko kathito, kāyaviveko pana sarūpeneva pāḷiyaṃ gahitoti tividhassapi vivekassa pakāsitattaṃ daṭṭhabbaṃ. Sesaṃ suviññeyyameva. 于偈颂中，“善说之”(subhāsitassa)一词，属格乃用于表作业之义，故说“应学习善说”。学习依于四圣谛等的佛语，即是学习四种语善行，故说“应学习依于四圣谛……”等。通过限定，排除了其反面。“应亲近”(upāsitabbaṃ)指应修习、应培育、应多作。“三十八种业处”之说，是将其作为观(vipassanā)之足处而置于心中所说。诚如所言：“第二句宣说了增上慧学。”而若有人读作“第二句是增上心学，由心寂静而有增上慧学”，对他们而言，当知此句中的三十八种业处，仅指纯粹的奢摩他业处。若如此，“依八等至”此句如何解释？答曰：“此乃依作为观之所依的等至而说。”如是，“第二句宣说了增上慧学”此说便得以成立。“学习”(sikkhana)即是修习(āsevana)，故说其义为“应培育”(bhāveyya)。“亲近”(upāsana)即侍奉。为显示通过听闻未曾闻法、领受业处等方式而亲近，故说“彼亦……”等。增上戒学已由相摄之理而说。因语善行本质为戒，摄取此，则同一特相的身善行等亦被摄取。于此，由增上戒学说心远离，由增上慧学说依远离，由增上心学说身远离；身远离已由其自相于圣典中明示，故当知三远离皆已阐明。其余易知。 Paṭhamakassapasuttavaṇṇanā niṭṭhitā. 《初迦叶经》释义终。 2. Dutiyakassapasuttavaṇṇanā 2. 第二迦叶经释义 83. Dvīhi jhānehīti ārammaṇalakkhaṇūpanijjhānalakkhaṇehi dvīhi jhānehi. Kammaṭṭhānavimuttiyāti kammaṭṭhānānuyogaladdhāya vimuttiyā. Tena tadaṅgavikkhambhanavimuttiyo vadati. Satthusāsanassa hadayattā abbhantarattā hadayassa mānasassa, anupattiṃ paṭilābhamānasaṃ. Taṃ pana atthato aññā evāti āha ‘‘arahatta’’nti. Taṃ pattukāmena ekantato vajjetabbataṇhādiṭṭhīnaṃ bhāve tassa anijjhanato, tadabhāve ijjhanato ca te uppādanavasena yadaggena nissito, tadaggena panāyampi tehi nissito nāma hotīti āha ‘‘anissito’’tiādi. Arahattaṃ ānisaṃsitabbaṭṭhena ānisaṃsaṃ etassāti arahattānisaṃso. Arahattaṃ pattukāmassa pubbabhāgapaṭipadā icchitabbā. Tattha ca sabbapaṭhamo kammaṭṭhānaattānuyogo, so idha na gahitoti āha ‘‘tantidhammo pubbabhāgo’’ti. Tattha tantidhammoti pariyattidhammo. 83. 以两种禅那之故，即以所缘专注与相专注这两种禅那。由业处解脱之故，即由修习业处而获得的解脱。此处说的是支分解脱与镇伏解脱。因其是导师教法的核心、内在，对于心、意，是成就之获得。然而，其义实为最终智，故说“阿罗汉果”。欲证得者，须彻底断除渴爱与邪见，因有此二者则不成就，无此二者方能成就。其成就乃依于（渴爱与邪见的）不生，故说为“无所依”等。阿罗汉果是其功德，因其功德是应被期盼的，故称“阿罗汉果功德”。欲证阿罗汉果者，当求前分行道。其中，首要是致力于业处，此处未取此义，故说“圣典之法为前分”。此中，圣典之法即教理之法。 Dutiyakassapasuttavaṇṇanā niṭṭhitā. 第二迦叶经释义终。 3. Maghasuttavaṇṇanā 3. 摩伽经释义 84. Maghoti [Pg.144] sakkassetaṃ nāmaṃ purimajātianugataṃ. Svevāti sakko eva. Vatenāti mātāpituupaṭṭhānādicārittadhammena. Aññeti upadhivepakkapāpadhamme abhibhavitvā. Asuranti indasattubhūtaṃ asuraṃ. 84. 摩伽(Magha)是帝释天(Sakka)的名字，源自他的前世。即是帝释天。以行持故，即以侍奉父母等行仪之法。克服了，即克服了会带来执取果报的诸恶法。阿修罗，即成为因陀罗(Inda)之敌的阿修罗。 Maghasuttavaṇṇanā niṭṭhitā. 摩伽经释义终。 4. Māgadhasuttavaṇṇanā 4. 摩揭陀经释义 85. Catutthasuttaṃ vuttatthamevāti devatāsaṃyutte saṃvaṇṇitatthameva, tasmā idha na vattabbo atthoti adhippāyo. 85. 第四经之义已说，即其义已在《天神相应》(Devatāsaṃyutta)中阐明，是故此处不应复述其义，此为意趣。 Māgadhasuttavaṇṇanā niṭṭhitā 摩揭陀经释义终。 5. Dāmalisuttavaṇṇanā 5. 达摩梨经释义 86. Tena kāraṇenāti tena padhānena kāraṇabhūtena, padhānakaraṇanimittanti attho. Yaṃ kiñci khuddakampi mahantampi hīnampi paṇītampi bhavaṃ. Āyatapaggahoti dīgharattassa vīriyārambho. Kiccavosānanti kiccaniṭṭhānaṃ. Tathevāti yathā arahattuppattito pubbe, tato pacchāpi tatheva ‘‘buddhipaggaho’’ti vīriyaṃ daḷhaṃ karotūti kuppadhammaṃ viya maññamāno vadati. Diṭṭhadhammasukhavihārādiatthaṃ pana vīriyakaraṇaṃ icchitabbameva. 86. 因此缘故，即以此精进为主要原因，是主要、原因、征相之义。任何存在，无论微小或广大、卑劣或殊胜。长期坚持，即长时间发起精进。事业究竟，即事业的完成。如是，即如证得阿罗汉果之前，证得之后亦复如是。“策励智慧”，是说“令精进坚固”，他仿佛认为自己持有易动摇之法而说。然而，为现法乐住等义，发起精进实为可取。 Asaṃkiṇṇāti avomissā evaṃ aññattha anāgatattā. Tenāha ‘‘bhagavatā hī’’tiādi. Yadi evaṃ idheva kasmā etaṃ vuttanti āha ‘‘idha panā’’tiādi. Patiṭṭhanti nadī nāma anavaṭṭhitatīrā, tattha patiṭṭhātabbaṭṭhānaṃ. 不混杂，即不混淆，因其未见于他处。是故说“诚然，世尊”等。若尔，何故于此处说此？答曰“然于此处”等。立足处，名为河者，其岸不稳，是于彼处应建立之所。 Dāmalisuttavaṇṇanā niṭṭhitā. 达摩梨经释义终。 6. Kāmadasuttavaṇṇanā 6. 迦摩द经释义 87. Pubbayogāvacaroti [Pg.145] pubbe yogāvacaro purimattabhāve bhāvanamanuyutto. Ayaṃ kira kassapassa bhagavato sāsane pabbajitvāva bahūni vassasahassāni samaṇadhammaṃ akāsi, na pana visesaṃ nibbattesi. Tamatthaṃ kāraṇena saddhiṃ dassetuṃ ‘‘bahalakilesatāyā’’tiādi vuttaṃ. Ekantaparisuddhassāti yathā visesāvaho hoti, evaṃ ekantena parisuddhassa sabbaso anupakkiliṭṭhassa. Sīlena samāhitāti yathā sīlaṃ uparūpari visesāvahaṃ nibbedhabhāgiyañca hoti, evaṃ sammadeva āhitacittā suṭṭhu sampannacittā. Tathābhūtā tena samannāgatā hontīti āha ‘‘samupetā’’ti. Patiṭṭhitasabhāvāti sekkhattā eva yathādhigatadhammena niccalabhāvena adhiṭṭhitasabhāvā. Mayā tuṭṭhiyā gahitāya devaputto ‘‘dullabhā tuṭṭhī’’ti vakkhatīti bhagavā ‘‘tuṭṭhi hoti sukhāvahā’’ti avocāti āha ‘‘upari pañhasamuṭṭhāpanattha’’nti. Pabbajito rukkhamūliko abbhokāsiko vā anagāriyupeto nāma hoti, senāsane pana vasanto kathanti āha ‘‘sattabhūmike’’tiādi. Catupaccayasantosoti bhāvanābhiyogasiddho catūsu paccayesu santoso. Tena cittavūpasamena tuṭṭhi laddhāti dasseti. Cittavūpasamabhāvanāyāti cittakilesānaṃ vūpasamakarabhāvanāya, manacchaṭṭhānaṃ indriyānaṃ nibbisevanabhāvakaraṇena savisesaṃ cittassa vūpasamakarabhāvanāya rato manoti yojanā. 87. 昔为修行者，即过去世曾致力于修行。据说此人于迦叶(Kassapa)世尊(Bhagavā)教法中出家，修行沙门法数千年，然未证得殊胜成就。为说明其义及因，故说“烦恼厚重”等。究竟清净者，即能引生殊胜，如是究竟清净、全然无染。以戒而心专注者，正如戒能层层引生殊胜乃至抉择分，如是心善专注、极圆满。具足如是功德，故说“圆满具足”。安住自性者，即有学依所证法，以不动摇之态安住自性。世尊说“知足能生安乐”，是为引发天子后续“知足难得”之问，故说“为引发后续问题”。出家者住树下或露地，名为具足无家；然若住于精舍又如何？故说“七层楼阁”等。四资具知足，即由致力于修行而成就的于四资具之知足。此显示由心寂静而得知足。心寂静修习，即修习令心烦恼止息，以意为第六根，修习令诸根不耽溺，从而使心获得殊胜寂静，乐于此心，应如是连结。 Ettha ca indriyūpasamena cittasamādhānaṃ paripuṇṇaṃ hoti indriyabhāvanāya cittasamādhānassa akārakānaṃ dūrīkaraṇato. Adhicittasamādhānena catupaccayasantoso savisesaṃ parisuddho paripuṇṇo ca hoti paccayānaṃ alābhalābhesu pariccāgasabhāvato. Vuttanayena pana santuṭṭhassa yathāsamādinnaṃ sīlaṃ visujjhati pāripūriñca upagacchati, tathābhūto catusaccakammaṭṭhāne yutto maggapaṭipāṭiyā sabbaso kilese samucchindanto nibbānadiṭṭho hotīti imamatthaṃ dasseti ‘‘ye rattindiva’’ntiādinā. Kiṃ na gacchissanti? Gamissantevāti ariyamaggabhāvanaṃ pahāya sammāpaṭipattiyā dukkarabhāvaṃ sandhāya sāsaṅkaṃ vadati. Tenāha ‘‘ayaṃ pana duggamo bhagavā visamo maggo’’ti. 于此，由诸根寂静，心定得以圆满，因修习诸根能远离令心不得定的因素。由增上心定，四资具知足更为清净圆满，因对资具之得失能舍离。复次，依已说之理，知足者所受持之戒得以清净圆满，如是之人，致力于四圣谛业处，依道次第彻底断除一切烦恼，得见涅槃。此义由“彼等于日夜”等句显示。“难道他们不去吗？他们必去！”——（天子）考虑到舍离圣道修行、正确修行之难，而带有疑虑地说。是故说：“世尊，然此道难行、崎岖。” Tattha [Pg.146] keci ‘‘ayaṃ panāti devaputto. So hi bhagavato ‘ariyā gacchantī’ti vacanaṃ sutvā ‘duggamo bhagavā’tiādimāhā’’ti vadanti, taṃ na yujjati. Yasmā ‘‘saccameta’’nti evamādipi tasseva vevacanaṃ katvā dassitaṃ, tasmā ‘‘yena maggena ariyā gacchantī’’ti tumhehi vuttaṃ, ayaṃ pana ‘‘duggamo bhagavā visamo maggo’’ti āha devaputto. Ariyamaggo kāmaṃ kadāci atidukkhā paṭipadātipi vuccati, tañca kho pubbabhāgapaṭipadāvasena, ayaṃ pana atīva sugamo sabbakilesaduggavivajjanato kāyaduccaritādivisamassa rāgādivisamassa ca dūrīkaraṇato na visamo. Tenāha ‘‘pubbabhāgapaṭipadāyā’’tiādi. Assāti ariyamaggassa. Ariyamaggassa hi adhisīlasikkhādīnaṃ paribundhitabbabhāgena bahū parissayā hontīti. Evaṃ vuttoti ‘‘duggamo visamo’’ti ca evaṃ vutto. 于此，有人说：“然此，是指天子。他听闻世尊说‘圣者们前往’后，便说‘世尊，此道难行’等。”此说不当。因为“此是真实”等语，亦是作为其同义词而显示。是故，“圣者们所行之道”为汝所说，然天子却说“世尊，此道难行、崎岖”。圣道诚然有时亦被称为“极苦之行道”，然此是就前分行道而言。此道实极易行，因其远离一切烦恼险恶；亦不崎岖，因其远离身恶行等不平及贪欲等不平。是故说“以前分行道”等。此，即指圣道。圣道实有众多危难，因有增上戒学等部分须守护。如是说，即如是说“难行、崎岖”。 Avaṃsirāti anuṭṭhahanena adhobhūtauttamaṅgā. Kusalaṅgesu hi sammādiṭṭhi uttamaṅgā sabbaseṭṭhattā, tañca anariyā patanti na uṭṭhahanti micchāpaṭipajjanato. Tenāha ‘‘ñāṇasirenā’’tiādi. Anariyamaggeti micchāmagge. Tenāha ‘‘visame magge’’ti. Taṃ magganato anariyā ariyānaṃ maggato apāpuṇanena pariccattā hutvā apāye sakalavaṭṭadukkhe ca patanti. Svevāti svāyaṃ anariyehi kadācipi gantuṃ asakkuṇeyyo maggo ariyānaṃ visuddhasattānaṃ sabbaso samadhigamena samo hoti. Kāyavisamādīhi samannāgatattā visame sattakāye tesaṃ sabbasova pahānena sabbattha samāyeva. 头向下，即因不奋起而头朝下。于诸善支中，正见为最上之支，因其最为殊胜。然非圣者因邪行而堕落，不能奋起。是故说“以智为首”等。于非圣道，即于邪道。是故说“于崎岖道”。非圣者行于彼道，不能抵达圣者之道而被舍弃，堕于恶趣及一切轮回之苦。即此非圣者永不能行之道，对已清净之圣者众生而言，由完全证得而成为平坦。于具足身不等（恶行）等不平之众生身中，因彼等（不平）已全断，故（圣道）于一切处皆是平等。 Kāmadasuttavaṇṇanā niṭṭhitā. 《欲乐经》释义终。 7. Pañcālacaṇḍasuttavaṇṇanā 7. 般遮罗旃陀经释义 88. Sambādheti sampīḷitataṇhākilesādinā sauppīḷatāya paramasambādhe. Ativiya saṅkāraṭṭhānabhūto hi nīvaraṇasambādho adhippeto. So hi duggahano tasmiṃ asati kāmaguṇasambādho anavasaro eva seyyathāpi mahākassapādīnaṃ. Okāsanti jhānassetaṃ nāmaṃ nīvaraṇasambādhābhāvato. Asambādhabhāvena hi jhānaṃ idha ‘‘okāso’’ti vuttaṃ, tañca kho accantāsambādhaṭṭhānatāya vipassanāpādakatāya[Pg.147]. Tathā hi pāḷiyaṃ ‘‘avindī’’tiādi vuttaṃ. Tattha avindīti vindi paṭilabhi. Bhūrimedhasoti mahāpañño, sapaññoti attho. Abujjhīti bujjhi paṭivijjhi. Paṭilīno hutvā seṭṭho, paṭilīnānaṃ vā seṭṭhoti paṭilīnaseṭṭho. Mānussayavasena unnatabhāvato paṭilīno nāma pahīnamāno. Paṭilabhiṃsūti kāmaguṇasambādhepi ‘‘ime kāmaguṇā mādisānaṃ kiṃ karissantī’’ti? Te abhibhuyya nibbānappattiyā sammāsatiṃ paṭilabhiṃsu. Tena sampayuttena lokuttarasamādhināpi suṭṭhu samāhitā. 88. “缠缚”，指被渴爱等烦恼所逼迫，因受压迫而处在极度缠缚中。此处特指如垃圾堆般的五盖所造成的缠缚，其极难摆脱。若无此缠缚，则欲乐之缠缚亦无从生起，犹如大迦叶(Mahākassapa)等圣者。“空隙”，此为禅那之名，因其无五盖之缠缚。禅那因其无缠缚之状态，此处被称为“空隙”，又因其为全然无碍之处，能作为观(vipassanā)之基础。诚如圣典中所说“已得”等。其中，“已得”即是获得、证得之义。“具广慧者”，即大智慧者，有智慧之义。“已觉”，即觉悟、彻证。“隐居最胜者”，即成为隐居者中之最胜者，或于隐居者中为最胜。“隐居者”，就世人而言，因远离高慢之心，故称已断我慢者。“他们获得”，即在欲乐的缠缚中思惟：“此等欲乐于我辈何益？”他们以此降伏欲乐，为证涅槃而获得正念，亦以与此相应的出世间定而善妙等持。 Ayaṃ kira devaputto ito purimavāre attabhāve paṭhamajjhānalābhī hutvā tato cavitvā brahmakāyikāsu nibbattitvā tattha jhānasukhaṃ anubhavitvā tato cuto idāni kāmabhave nibbatto, tasmā taṃ jhānaṃ sambhāvento ‘‘tādisassa nāma jhānasukhassa lābhī bhagavā’’ti tena guṇena bhagavantaṃ abhitthavanto ‘‘sambādhe vatā’’ti gāthaṃ abhāsi. Athassa bhagavā yathā nāma aṭṭhasaṭṭhiyojanasatasahassubbedhasinerupabbatarājaṃ upādāya sāsapo na kiñci hoti, evaṃ anantāparimeyyabuddhaguṇe upādāya rūpāvacarapaṭhamajjhānaṃ na kiñci hotīti dassento ‘‘ye sati’’ntiādinā anuttaraguṇādhigamaṃ pavedesi. Tattha satinti vipassanāsatiyā saddhiṃ ariyamaggasatiṃ. Susamāhitāti lokiyasamādhinā ceva lokuttarasamādhinā ca suṭṭhu samāhitā. Te hi accantaṃ susamāhitā, na jhānamattalābhino akuppadhammattā. Keci ‘‘kammante susamāhitā’’ti pāṭhaṃ vatvā ‘‘maggasamāhitā’’ti atthaṃ vadanti. 据说这位天子在前一生曾得初禅，命终后转生梵天界享受禅乐，复从彼处命终，如今投生于欲界。因此当他忆念彼禅定时，便以“世尊实乃获得如是禅乐者”之功德赞叹世尊，诵出“于缠缚中”此偈。于是世尊为开示：譬如以六百八十万由旬高之须弥山(Sineru)王为参照，芥子便微不足道；同理，以无量无边之佛陀功德为参照，色界初禅亦微不足道——便以“彼等具念者”等偈，宣示了无上功德之成就。此处“念”，是指观(vipassanā)之念与圣道之念。“善等持”，是指以世间定及出世间定而善妙等持。彼等确实是究竟善等持者，非仅获得禅定者，因其为不动法者。有人将经文读作“于业处善等持”，释义为“以道等持”。 Pañcālacaṇḍasuttavaṇṇanā niṭṭhitā. 《般遮罗旃陀经》释义终。 8. Tāyanasuttavaṇṇanā 8. 护卫经释义 89. Atītajātiyaṃ sayaṃkāravasena tāya diṭṭhiyā uppāditattā pubbe titthakaro. Tenāha ‘‘diṭṭhi uppādetvā’’ti. Apare āhu ‘‘ayaṃ me satthāti gahaṇavasena titthakaro assa atthīti pubbe titthakaro, atītattabhāve titthakarasāvako’’ti. Te ‘‘diṭṭhiṃ uppādetvāti [Pg.148] tassa satthuno diṭṭhiṃ ādāya gahetvāti attho’’ti vadanti. Titthaṃ nāma dvāsaṭṭhi diṭṭhiyo tabbinimuttassa micchāvādassa abhāvato. Titthe niyuttāti titthikā, te eva titthiyāti vuttā ka-kārassa ya-kāraṃ katvā. Tassāti yathāvuttassa kalyāṇakammassa. Nissandenāti phalabhāvena. Vīriyappaṭisaṃyuttāti vīriyadīpanāti attho. 89. 于过去世，因自己造作而生起彼见，故先前为外道。因此说“生起邪见”。另有人言：“此人因执取‘此是我师’而有宗师，故先前为外道，于过去生为外道之弟子。”他们说：“‘生起邪见’之义，是采纳并执取其师之见。”所谓“邪流”，即六十二见，因除此以外再无邪说。信奉邪流者，称为“titthikā”（外道徒），亦称“titthiyā”，是将k音转为y音而成。“彼”，是指如前所述之善业。“依其流出”，意为作为果报。“与精进相应”，意为阐明精进。 Aniyamitaāṇattīti aniyamavidhānaṃ aniyamavasena vidhivacanaṃ. Taṇhāsotanti taṇhāppabandhanaṃ. Nīharāti samehi pajaha. Ekattanti ekaggaṃ. Tenāha ‘‘jhāna’’nti. Upapajjatīti na uppajjati na pāpuṇātīti āha ‘‘na paṭilabhatī’’ti. Na osakkeyyāti na saṅkocaṃ āpajjeyya. Gharāvāsato paribbajanaṃ parito apagamoti paribbajo. Pabbajitavatasamādānassa adaḷhatāya ca tattha ca asakkaccakiriyāya sithilagahitā. Atirekanti pabbajjāya purimakālatopi adhikaṃ. Uparīti uparūpari. Dukkaṭaṃ akatameva seyyoti duccaritaṃ nāma sabbena sabbaṃ akatameva hitāvahaṃ. “不确定指令”，即不确定的规定，依不确定之方式而说之规定。“爱流”，即渴爱之相续。“移除”，即平息、舍弃。“一性”，即心一境性。因此说“禅”。“生起”，此处说的是不生起、不达到，故言“不获得”。“不应退转”，即不应退缩。从居家生活周遍远离，是为“游方”。因出家所受持之戒不坚固，且于彼不恭敬行事，故为“松懈执取”。“更增”，即比出家前更优越。“之上”，即辗转向上。“恶作(dukkaṭa)不为佳”，是说恶行完全不造作，方为有益。 Yaṃ kiñcīti yaṃ kiñci kammaṃ. Sithilaṃ katanti asakkaccakāritāya sithilaṃ katvā pavattitaṃ. Evarūpamevāti evarūpaṃ parāmaṭṭhasāmaññasadisameva pacchānutāpacariyādipaṭibhāgato. Saṃkiliṭṭhameva taṇhāsaṃkilesaupakkiliṭṭhattā. Āsaṅkitaparisaṅkitantiādito samantatopi parehi saṅkitaṃ. Brahmacariyassa ādi ādibrahmacariyaṃ, tattha niyuttāti ādibrahmacariyikā, maggabrahmacariyassa pubbabhāgapaṭipadāti attho. Tenāha ‘‘maggabrahmacariyassa ādibhūtā’’ti. Pubbapadhānabhūtāti paṭhamārambhabhūtā. “任何”，指任何业。“松懈而为”，即因不恭敬行事而松懈地进行。“如是”，指与执取戒禁之沙门身份相似，因其会带来后悔等结果。“已染污”，因被渴爱之随烦恼所染污。“被疑、遍疑”，指从始至终被他人周遍怀疑。“梵行之始”即初梵行，于此行持者为“初梵行者”，意为道梵行之基础修行。因此说“是道梵行之始”。“初要行”，即最初之行。 Tāyanasuttavaṇṇanā niṭṭhitā. 《护卫经》释义终。 9. Candimasuttavaṇṇanā 9. 月天子经释义 90. Vimāne gahite taṃnivāsīpi gahito hotīti vuttaṃ ‘‘candavimānavāsī devaputto’’ti. Sabbadhīti sabbasmā duggaṭṭhānā vippamuttosi bhagavā tvaṃ, tasmā mayhampi ito sambādhaṭṭhānato vippamokkhaṃ karohīti adhippāyo. Tenāha ‘‘tassa me saraṇaṃ bhavā’’ti. Lokānukampakāti sabbassa [Pg.149] lokassa anuggahā, tasmā tuyhampi etassapi candassa. Tādisā evāti samānā eva. Pamuñcasīti pamuñcittha. Tenāha ‘‘atītatthe vattamānavacana’’nti. 90. 天宫被执，其居住者亦被执，故言“月天宫之居住者天子”。“于一切处”，意为：“世尊，您已从一切恶趣解脱，故亦请令我从此困厄处解脱”，此为其意。因此说“请为我归依处”。“世间悲悯者”，意为利益一切世间者，因此亦请利益您及此月亮。“如是”，即“等同”。“汝释放”，即“已释放”。因此说“以现在时态表过去义”。 Candimasuttavaṇṇanā niṭṭhitā. 《月天子经》释义终。 10. Sūriyasuttavaṇṇanā 10. 日天子经释义 91. Andhabhāvakaraṇeti lokassa andhakaraṇetipi apare. Tenāha ‘‘tamasī’’ti. Virocatīti vijjotati. Kāmaṃ devaputtavasena paṭhamaṃ devatā uddhaṭā, rāhuno pana payogo tassa vimāneti āha ‘‘maṇḍalīti maṇḍalasaṇṭhāno’’ti. Vadati tadā mukhena gahitattā. Mukhena gahaṇañcettha ‘‘gilī’’ti adhippetaṃ, na ca ajjhoharaṇanti āha ‘‘gilīti vadatī’’ti. Idāni tassa mukhena gahaṇasamatthataṃ dassetuṃ ‘‘rāhussa hī’’tiādi vuttaṃ. Sotiādi tassa candimasūriyānaṃ gahaṇakāraṇadassanaṃ. Adhivatthā devatāti candimasūriyānaṃ paricārakadevatā. Veganti javaṃ. So hi kenaci abhimukhaṃ atidunnivāro kammaniyāmasiddho. Matthakanti kaṇṭhassa uparimadesaṃ. Keci ‘‘sīsamatthakamevā’’ti vadanti. Nikkhameyya vegassa tikkhasīghathāmabhāvato. Ākaḍḍhitvāti attano gamanadisābhimukhaṃ ākaḍḍhitvā. Nanti rāhuṃ. Uddhaṃ ullaṅghetukāmampi onameyya. Padadvayenapi so mahāsarīro mahābalo, candimasūriyānaṃ pana gamanavego tena sabbathāpi dunnivāriyovāti dasseti. Vimānenāti candaggahe candavimānena, sūriyaggahe sūriyavimānena ubhinnampi vimānena saheva. Amāvāsiyañhi dve vimānāni yojanamattantaritāni hutvā saheva pavattanti. Yadi dvepi devaputtā sotāpattiphalaṃ pattā, atha kasmā sūriyasutte eva ‘‘pajaṃ mama’’nti vuttaṃ, na candasutteti? ‘‘So ca kira na cirasseva tato cavitvā aññattha nibbatto, aññā eva ca devatā tattha vasi, yasmiṃ candaggahe bhagavā taṃ gāthaṃ abhāsi, na tathā sūriyo, aparabhāge pana tatthapi kālena kālaṃ rāhuggaho hotī’’ti vadanti. 91. “Andhabhāvakaraṇe”(造成黑暗)，也有人说是“lokassa andhakaraṇe”(令世间陷入黑暗)。因此世尊说“tamasī”(在黑暗中)。“Virocati”(照耀)即是“vijjotati”(发光)。虽然一开始提到的是天子，但罗睺(Rāhu)的行动是针对他们的天宫，因此说“maṇḍalī”(圆轮)，意指“maṇḍalasaṇṭhāno”(呈圆轮形状)。当时是用口含住，因此说“吞”(gilī)。此处用口含住的意思是“吞”，但并非真正吞下，因此世尊说“吞”。现在为了显示他用口含住的能力，才说“rāhussa hi”(罗睺的)等等。“So”(彼)等等，是说明他吞食日月的原因。“Adhivatthā devatā”(守护天神)是日月二神的侍从天神。“Vegaṃ”(迅速)即是“javaṃ”(快速)。他（罗睺）因业力所成，无人能阻挡其前进。“Matthakaṃ”(顶)是喉咙上部的区域。有些人说“sīsamatthakameva”(就是头顶)。“Nikkhameyya”(能出来)，因为其迅猛、极速且力量强大。“Ākaḍḍhitvāti”(拖曳)即是把他拖向自己行进的方向。“Naṃ”(他)指的是罗睺。即使想向上飞跃，也能把他拉下来。用两句偈颂显示，他（罗睺）身躯庞大，威力强大，但日月运行的速度无论如何都无法被他阻挡。“Vimānena”(以天宫)，是指月食时以月亮的天宫，日食时以太阳的天宫，两者都和各自的天宫一起（被吞食）。因为在朔日时，两座天宫相距大约一由旬(yojana)，同时运行。如果这两位天子都证得了须陀洹果，为什么《日经》里说“pajaṃ mama”(我的子民)，而《月经》里却不说呢？据说：“那位（月）天子不久之后就从那里去世，转生到其他地方了，另有一位天神住在那里；而太阳的情况不一样，后来在那里也时不时地会发生罗睺吞食之事。” Sūriyasuttavaṇṇanā niṭṭhitā. 《日经》释义终。 Paṭhamavaggavaṇṇanā niṭṭhitā. 第一品释义终。 2. Anāthapiṇḍikavaggo 2. 给孤独品 1. Candimasasuttavaṇṇanā 1. 月经释义 92. Pabbatataṭā [Pg.150] sandamāno tathārūpo nadīnivattanapadesopi sambādhaṭṭhānatāya kaccho viyāti āha ‘‘pabbatakacchepī’’ti. Paṭipakkhadūrībhāvena seṭṭhaṭṭhena ca eko udetīti ekodi, ekaggatā. Tasmiṃ yogato ekaggacittā idha ekodī. Paṭipakkhato attānaṃ nipayanti visodhentīti nipakā, paññavanto. Tenāha ‘‘ekaggacittā cevā’’tiādi. Kāyādibhedaṃ ārammaṇaṃ sātisayāya satiyā sarantīti satā. Tenāha ‘‘satimanto’’ti. Sotthiṃ gamissantīti yathāvuttapadese magā sotthimanupaddavena vattissanti, evaṃ jhānalābhino sotthiṃ kilesehi anupaddutā vattissanti. Ayaṃ kira devaputto brahmaloke nibbānasaññī, tasmā evamāha. Bhagavā ‘‘ayaṃ devaputto anibbānagāmī samāno nibbānagāmisaññī, handassa nibbānagāmino dassemī’’ti dutiyaṃ gāthamāha. Catunnaṃ oghānaṃ, saṃsāramahoghasseva vā paratīrabhāvato paratīranti nibbānaṃ. Ambuni jāto ambujo, maccho. Suttajālaṃ chinditvā macchā viya kilesajālaṃ bhinditvā gamissantīti. 92. “Pabbatakacche”(在山峡)是指山崖边激流奔涌，以及河流转弯处，也因地形狭窄而被称为“kaccho”(山峡)。“Ekodi”(独一)，因远离对立、具有最胜之义，独一升起，即心一境性(ekaggatā)。于此修习得心一境者，即是此处“ekodī”(独一者)。“Nipakā”(守护者)，能守护自身、净除染污者，即具慧者(paññavanto)。因此说“ekaggacittā ceva”(心一境性者)等等。“Satā”(具念者)，以殊胜的正念忆念身等所缘境者。因此说“satimanto”(具正念者)。“Sotthiṃ gamissanti”(能安稳而行)，如前述境地之鹿将无灾无害地生活，如是得禅者也将远离烦恼扰乱而生活。据说这位天子在梵天界误以为是涅槃，因此这样说。世尊心想：‘这位天子虽然不能到达涅槃却自认为能到达涅槃，我应当为他指示真正能到达涅槃的人’，于是说了第二首偈颂。“Paratīraṃ”(彼岸)，能够渡过四种瀑流，或者说是轮回大瀑流而到达彼岸的，那就是涅槃。“Ambujo”(水生)，即是鱼(maccho)。他们将像鱼破网而出一样，破除烦恼之网而去。 Candimasasuttavaṇṇanā niṭṭhitā. 《月经》释义终。 2. Veṇḍusuttavaṇṇanā 2. 苇束经释义 93. Payirupāsiyāti payirupāsahetu. Sikkhantīti tissopi sikkhā sikkhanti. Siṭṭhipadeti kilesānaṃ sāsanato vaṭṭadukkhaparittāsanato ca siṭṭhisaññite yathānusiṭṭhaṃ paṭipajjitabbato pade, saddhammeti attho. Tenāha ‘‘anusiṭṭhipade’’ti. Tattha anusiṭṭhīti saddhammo. Kāleti yuttapattakāle. Appamādonāma samathavipassanābhāvanā. 93. “Payirupāsiya”(当亲近)即是“payirupāsahetu”(亲近的原因)。“Sikkhanti”(学)即是他们也在修习三学(tisso sikkhā)。“Siṭṭhipade”(在教诫之处)，是指从调伏烦恼、脱离轮回痛苦的教导，以及依所教导如实修行的道路，也就是正法(saddhamma)的意思。因此说“anusiṭṭhipade”(在教导之处)。其中“anusiṭṭhi”(教导)就是正法。“Kāle”(适时)即是“yuttapattakāle”(合适的时机)。“Appamādo”(不放逸)即是修习止(samatha)与观(vipassanā)。 Veṇḍusuttavaṇṇanā niṭṭhitā. 《苇束经》释义终。 3. Dīghalaṭṭhisuttavaṇṇanā 3. 长杖经释义 94. Tatheva [Pg.151] paññāyīti dīghalaṭṭhitveva paññāyi, tathāsamaññā eva ahosi. 94. “Tatheva paññāyi”(如是了知)，即是被称为“长杖”，这只是一个如此的名称而已。 Dīghalaṭṭhisuttavaṇṇanā niṭṭhitā. 《长杖经》释义终。 4. Nandanasuttavaṇṇanā 4. 欢喜经释义 95. Natthi etassa āvaṭṭaṃ āvaraṇanti anāvaṭaṃ. Rukkho vā pabbato vāti sattānaṃ pakaticakkhussa āvaraṇabhūto rukkho viya pabbato viya ca abhibhavituṃ samattho ñeyyāvaraṇo natthi. Kathaṃvidhanti kathaṃsaṇṭhitaṃ, kathaṃpakāraṃ vā. Dukkhanti vaṭṭadukkhaṃ. 95. “Anāvaṭaṃ”(无遮蔽)即无回转，亦无障碍。对于众生本有的自然之眼来说，像树木或山岳那样能够形成遮蔽的所知障是不存在的。“Kathaṃvidhaṃ”(何等)即是怎样的形状，或者说是什么样的。“Dukkhaṃ”(苦)即是轮回之苦。 Nandanasuttavaṇṇanā niṭṭhitā. 《欢喜经》释义终。 5. Candanasuttavaṇṇanā 5. 旃檀经释义 96. Heṭṭhāti kāmabhave. Tattha hi paribbhamantassa patiṭṭhā dullabhā yebhuyyena tattha sattā nimuggā eva honti, tasmā heṭṭhā appatiṭṭho saṃsāro. Uparīti mahaggatabhave. Tattha hi nibbattassa nibbānaṃ āruhituṃ ālambanā dullabhā, jhānābhiratiyā tattheva nikanti tesaṃ balavatī hoti, tasmā upari anālambano saṃsāro. Pesitattoti nibbānaṃ pati pesitacitto. Tayo kammābhisaṅkhārāti puññābhisaṅkhārādayo tayo abhisaṅkhārā. Tena ‘‘nandīpubbako kammabhavo’’ti vatvā ‘‘nandiṃ janetvā’’ti vutto. Kāmasaññāsīsena kāmacchandassa gahaṇaṃ, kāmacchandapamukhāni ca orambhāgiyasaṃyojanāni gahitānīti āha ‘‘kāmasaññāgahaṇena pañcorambhāgiyasaṃyojanānī’’ti. Rūpabhavo rūpaṃ bhavapadalopena. Rūpabhavaggahaṇena cettha sesabhavassapi gahaṇaṃ. Tassa saṃyojanaggahaṇena pañca uddhambhāgiyasaṃyojanāni gahitāni. Mahogheti [Pg.152] saṃsāramahoghe. Tesanti kāmabhavādīnaṃ gahaṇena bhavabhāvena tadekalakkhaṇatāya. Arūpabhavo gahito lakkhaṇahāranayena. Sesaṃ suviññeyyameva. 96. “Heṭṭhā”(下)指欲有。众生在其中流转时难以立足，多数沉溺其中，因此，下界轮回无所依止。“Upari”(上)指广大有。生于彼处者难以获得涅槃之所缘，因为他们对禅定之乐的贪著非常强烈，因此，上界轮回无所缘。“Pesitatto”(心已遣派者)即指心已趋向涅槃。“Tayo kammābhisaṅkhārā”(三业行)指福行等三种行。因此说“以喜为先导的业有”，又说“生起喜乐”。以欲想为首，是指执取欲贪，并且包含五下分结，故说“执取欲想即包含五下分结”。（经文中的）“色”(rūpa)是指“色有”(rūpabhava)，省略了“有”(bhava)一词。此处以色有为代表也包含其余诸有。其结缚即包含五上分结。“Mahoghe”(在大洪流中)即在轮回大洪流中。“Tesaṃ”(彼等)指通过执取欲有等，显示其同一特性。无色有通过特性归纳的方式被包含。其余内容都很容易理解。 Candanasuttavaṇṇanā niṭṭhitā. 《旃檀经》释义终。 6. Vāsudattasuttavaṇṇanā 6. 婆薮达多经释义 97. Chaṭṭhaṃ heṭṭhā devatāsaṃyuttavaṇṇanāyaṃ vuttatthameva. 97. 第六（经的释义），其义已在前面的《天神相应释义》中述说。 Vāsudattasuttavaṇṇanā niṭṭhitā. 《婆薮达多经》释义终。 7. Subrahmasuttavaṇṇanā 7. 须梵摩经释义 98. Subrahmāti tassa devaputtassa nāmaṃ. Tassa satthu santikūpasaṅkamanassa kāraṇaṃ dassento ‘‘so kirā’’tiādimāha. Tadeva sokaṃ tassa devaputtassa aṭṭhuppatti. Accharāsaṅghaparivutoti sahassamattena accharāsaṅghena parivuto. Nandanakīḷikanti nandanavanakīḷikaṃ. Hatthaṃ āgacchatīti hatthagayhupago hoti. Ganthentīti ettha mālāveṭhanampi khiḍḍāpasutatāyāti daṭṭhabbaṃ. Aññathā pupphāniyeva tāya tāya cittassa vasena mālābhāvena hatthaṃ upagacchantīti. Upacchedakakammavasenāti tasmiṃ devaloke āyusese sati eva tassa pana upaghātakassa laddhokāsassa pāpakammassa vasena. ‘‘Pahāro’’ti divasassa tatiyo bhāgo vuccati, tasmā ekappahārenevāti ekavelāyamevāti attho. 98. “Subrahmā”(须梵摩)是那位天子的名字。为了说明他前往导师处的缘由，（注释）说了“so kirā”(据说)等语。那忧愁就是那位天子故事的缘起。“Accharāsaṅghaparivuto”(被天女众围绕)即被一千位天女众围绕。“Nandanakīḷikaṃ”(欢喜园游戏)即在欢喜园(Nandanavana)林嬉戏。“Hatthaṃ āgacchati”(来到手中)即变得可以被手掌握住。“Ganthenti”(缠绕)这里应当理解为包括因嬉戏而用花环装饰。否则，花朵就会随着他的心意，自然形成花环来到手中。“Upacchedakakammavasena”(由于截断业的缘故)即在他那个天界寿命未尽时，由于能造成伤害的恶业得到了机会的缘故。“Pahāro”被称为一天的第三个时段，所以说“ekappahārena”(在一个时段内)意思是“ekavelāyaṃ”(顷刻之间)。 Piyavatthukasokenāti piyavatthunimittakena sokena. Ruppamānoti pīḷiyamāno. Sattame divaseti manussagaṇanāya sattame divase. Tatthevāti tasmiṃyeva niraye nibbattitabbaṃ iminā tāhi ca saheva pubbe tassa pāpakammassa katattā. Ruppīti cittasantāsaṃ āpajji. Niddhamitunti nīharituṃ apanetuṃ. Satthu santikaṃ gantvāti tāhi pañcasatāhi accharāhi saddhiṃ bhagavato santikaṃ gantvā. “因所爱之物而悲伤”，即因所爱之物为缘由而产生的悲伤。“受逼迫”，即被痛苦所折磨。“第七日”，指按人间计算的第七日。“即于彼处”，意即因他之前造作的恶业，应当和那些天女一起生于那个地狱。“他心生恐惧”，即内心产生恐惧。“驱逐”，意为驱赶离开。“诣世尊所”，即与那五百位天女一同前往世尊座前。 Idanti [Pg.153] attano cittaṃ dasseti āsannapaccakkhabhāvato. Niccanti sadā. Svāyaṃ niccattho adhippāyavasena gahetabboti tattha pahātabbaṃ gahetabbañca dassento ‘‘devaloke’’tiādimāha. Na gahetabbo hetupavattito pubbe tassa utrāsassa abhāvato. Tesūti dukkhesu. Tāni hi hetupaccayehi kattabbato gāthāyaṃ ‘‘kicchesū’’ti vuttāni. Kicchesūti vā kicchanimittaṃ. Yāsañhi payogavipattīnaṃ vasenassa tāni dukkhāni uppajjeyyuṃ, taṃnimittanti attho. Tā hi assa payogavipattiyo gativipattiyo satthu santikaṃ upagamanena hāyeyyuṃ. Nibbattānaṃ diṭṭhānīti nibbattānaṃ vasena diṭṭhāni dukkhāni. Tesu ca dukkhesu. Sabbattha nimittatthe bhummaṃ. Ḍayhamāno viya cittasantāpena. “此”显示自心，因其临近且可亲见。“常”，即恒常。此“常”义应依意趣理解，为显示其中应舍与应取，故说“于天界”等。不应如此理解，因为这是依因缘而生起，且他先前并无此恐惧。“于彼等中”，即于诸苦中。那些苦由因缘所造，故于偈中说为“于苦难中”。或“于苦难中”是指苦难的因由，意即，那些苦是由于努力失败而生起，以此为因。他这些努力的失败、趣向的错误，通过亲近世尊即可消除。“已生已见”是指依已生起者而见的诸苦。亦于彼等诸苦中。处处皆是表因由义的处格。如同被焚烧一般，是指因内心焦灼。 Cattāripi saccāni bujjhati paṭivijjhatīti bodhi, satiādidhammasāmaggī, tasmā bojjhā bodhito. Sā pana bodhi bhāvanākāreneva pavattati, aññatrasaddayogena ca ‘‘bojjhā’’ti nissakkavacananti tadatthaṃ dassento muñcitvāpadaṃ apekkhitvā ‘‘bojjhaṅgabhāvana’’nti āha. Tapoguṇanti dhutadhammamāha. So hi taṇhāloluppassa tapanato tapo, sayaṃ guṇasabhāvattā guṇasannissayato ca guṇanti. Tenāha ‘‘dhutaṅgasaṅkhātaṃ tapoguṇa’’nti. Sabbe saṅkhāragatā nissajjīyanti etthāti sabbanissaggo, asaṅkhatadhātūti āha ‘‘sabbanissaggāti nibbānato’’ti. 觉知、通达四圣谛，是为菩提；（菩提亦是）念等诸法的和合。因此，从菩提（bodhi）而有觉支（bojjhā）。而这菩提唯有通过修习的方式才能生起。为了显示“觉支”（bojjhā）是离格（nissakkavacana），且与“除了”（aññatra）一词连用，（注释）舍弃了“舍离”（muñcitvā）一词，而说“觉支修习”（bojjhaṅgabhāvanā）。“苦行之德”是指头陀法。它能烧尽贪爱的贪婪（taṇhāloluppa），所以称为“苦行”，因为它本身具有功德的性质，并且依止功德，所以称为“德”。因此说“名为头陀支的苦行之德”。“一切舍离”是于此舍离一切有为法，即无为界，所以说“从涅槃而有一切舍离”。 Indriyasaṃvarova paṭhamaṃ veditabbo paṭipattikkamavasena tasseva paṭhamattā. Taṃ pana paṭipattikkamaṃ dassetuṃ ‘‘indriyasaṃvare hī’’tiādimāha. Nippariyāyato maggapariyāpannā eva bojjhaṅgāti āha ‘‘sahavipassanāya bojjhaṅge’’ti. Tassāti tathābhāvena tassa yogino. Yasmā devaputtassa satthā taṃ gāthaṃ vatvā upari ca saccāni pakāsesi, tasmā vuttaṃ ‘‘bhagavā catusaccavasena desanaṃ vinivattesī’’ti. Devaputto sotāpattiphale patiṭṭhahīti kāmaṃ tasseva visesādhigamo idhāgato, pañcasatamattāhi pana accharāhi saddhiṃ sotāpattiphale patiṭṭhahīti veditabbaṃ. Tenāha mahāsatipaṭṭhānasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106) ‘‘so desanāpariyosāne pañcahi accharāsatehi saddhiṃ sotāpattiphale patiṭṭhāya taṃ sampattiṃ thāvaraṃ katvā devalokameva agamāsī’’ti. 应知守护诸根为第一，因其在修行次第中居于首位。为说明此修行次第，故说“于守护诸根”等。无保留而言，觉支实属道分，故说“与观（vipassanā）俱行的觉支”。“彼”，即具有如是特性的瑜伽士。因为世尊说了那首偈颂，并进而开示了四圣谛，所以说“世尊以四圣谛的方式结束了说法”。天子住于须陀洹果——诚然，此处说的是他个人的殊胜成就，但当知他是与五百位天女一同住于须陀洹果。因此，《大念处经注》中说：“他在说法结束时，与五百位天女一同住于须陀洹果，将此成就稳固后，便回到了天界。” Subrahmasuttavaṇṇanā niṭṭhitā. 须梵摩经释义终。 8. Kakudhasuttavaṇṇanā 8. 迦俱陀经释义 99. ‘‘Nandāmī’’ti [Pg.154] vutte nandī nāma pabbajitassa malanti codetukāmo devaputto ‘‘nandasī’’ti pucchi. Athassa bhagavā taṃ paṭikkhipanto ‘‘kiṃ laddhā’’ti? Āha. Tena ‘‘tayā mama adhippetanandiyā idha paccayo eva natthi, kuto sā nandī’’ti dasseti. Tenāha ‘‘tuṭṭhi nāmā’’tiādi. Atha devaputto nandiyā asati sokena bhavitabbaṃ, soko ca pabbajitassa malanti codento āha ‘‘tena hi, samaṇa, socasī’’ti. Bhagavā tampi paṭikkhipanto ‘‘kiṃ jīyitthā’’tiādimāha. Kiṃ maṃ jinātīti attho? 99. 当（经中）说“我欢喜”时，天子想要指责“欢喜是出家人的污垢”，便问：“你欢喜吗？”这时，世尊驳斥他，说：“得到了什么？”以此（世尊）表明：“你心中所想的欢喜，在此处根本没有因缘，那欢喜从何而来？”因此（世尊）说“所谓悦乐”等。接着，天子（心想）没有欢喜就应该有忧愁，忧愁也是出家人的污垢，便指责道：“那么，沙门，你忧愁吗？”世尊也驳斥这话，说“有什么可失去的”等，意思是：“有什么能战胜我呢？” Yadi te nandisokā na santi hāsavatthuno lābhassa jāniyā ca abhāvato, ekavihārino pana aratiyā bhavitabbanti āha – ‘‘kacci taṃ ekamāsīnaṃ, aratī nābhikīratī’’ti. Tasmimpi bhagavatā paṭikkhitte atha nesampi nandisokāratīnaṃ abhāve kāraṇaṃ pucchanto ‘‘kathaṃ tva’’nti gāthamāha? Athassa bhagavā taṃ kāraṇaṃ pavedento ‘‘aghajātassā’’ti gāthamāha. Tattha aghajātassāti aghe jātassa. Tenāha ‘‘vaṭṭadukkhe ṭhitassā’’ti. Jātataṇhassa appahīnataṇhassa vaṭṭadukkhaṃ āgatameva kāraṇassa appahīnattā. Tasseva hi kāraṇassa appahīnataṃ dassento ‘‘dukkhī sukhaṃ patthayatīti hi vutta’’nti āha. Dukkhappavattiyā sāpi taṇhāppavatti tena dassitā. Itītiādinā vuttamevatthaṃ nigamanavasena dasseti. 若你无喜无忧，因为没有可笑之事，也没有得失，但独居者可能会感到厌倦——所以（天子）问：“你独自静坐，难道不会被厌倦侵扰吗？”世尊驳斥了这种说法后，天子因他既无喜悦亦无忧愁，更无厌倦，所以追问其中的缘由，说了偈语：“你是如何……”世尊为了说明其中的缘由，说了“苦生者”的偈语。这里，“苦生者”是指生于苦难中的人。所以说“住在轮回的痛苦中”。对于那些生起渴爱、没有断除渴爱的人来说，轮回的痛苦自然会降临，因为导致痛苦的根源没有被断除。为了表明这个根源没有被断除，所以说“受苦的人寻求快乐，是这么说的”。痛苦的持续产生也意味着渴爱的持续产生，这一点已经通过上述内容显示出来。以“如是”等语，正是为了总结前面已经说过的内容。 Kakudhasuttavaṇṇanā niṭṭhitā. 迦俱陀经释义终。 9. Uttarasuttavaṇṇanā 9. 优多罗经释义 100. Navamanti uttarasuttaṃ heṭṭhā devatāsaṃyuttavaṇṇanāyaṃ vuttatthameva. 100. 第九《优多罗经》之义，已于前《天神相应释义》中述。 Uttarasuttavaṇṇanā niṭṭhitā. 优多罗经释义终。 10. Anāthapiṇḍikasuttavaṇṇanā 10. 给孤独经释义 101. Dasame [Pg.155] kāmaṃ devatāsaṃyuttepi ‘‘idaṃ hi taṃ jetavana’’ntiādinā imā eva gāthā āgatā. Tattha ‘‘aññatarā devatā’’ti nidānaṃ āropitaṃ. Heṭṭhā āgatanayattā eva hi potthakesu na likhitaṃ, idha pana devaputtasaṃyutte ‘‘anāthapiṇḍiko devaputto’’ti nidāne nigame ca āgataṃ, tattha devaputtena satthu vuttappakāraguṇapavedanavasena vuttaṃ. Satthā pana bhikkhūnaṃ tamatthaṃ pavedento ‘‘aññataro devaputto’’ti āha. Tathā pavedane pana kāraṇaṃ dassento ‘‘ānandattherassā’’tiādimāha. Anumānabuddhiyāti anumānañāṇassa. Ānubhāvappakāsanatthanti baladīpanatthaṃ. 101. 第十经，诚然在《天神相应》中，亦有“此即是祇陀林”等偈颂。于彼处，“某天神”是作为缘起而置。因其法式已于前述，故未载于诸典籍。然于此《天子相应》中，则以“给孤独天子”作为缘起与结语，是天子为宣说世尊功德而说。世尊为比丘们开示此义时，则说“某天子”。为说明如此开示之因由，（世尊）说了“阿难长老”等。“推度智”（anumānabuddhi）即推测之智（anumānañāṇa）。“为显威力”（ānubhāvappakāsanatthaṃ）即为彰显力量。 Anāthapiṇḍikasuttavaṇṇanā niṭṭhitā. 给孤独经释义终。 Dutiyavaggavaṇṇanā niṭṭhitā. 第二品释义终。 3. Nānātitthiyavaggo 3. 异学品 1. Sivasuttavaṇṇanā 1. 尸婆经释义 102. Tatiyavaggassa paṭhamanti tatiyavagge paṭhamasuttaṃ. Vuttatthameva heṭṭhā satullapakāyikavagge paṭhamasutte. 102. 第三品之初，即第三品第一经。其义已如前述《萨图拉帕天神品》第一经所说。 Sivasuttavaṇṇanā niṭṭhitā. 尸婆经释义终。 2. Khemasuttavaṇṇanā 2. 安稳经释义 103. Paṭhamaṃyevāti jarāmaraṇādibhāvato pageva. Balavacintanaṃ cintetīti yathā sākaṭiko ajānitvā visame magge sakaṭaṃ pājento akkhe chinne patikātuṃ avisahanto dukkhī dummano balavacintanaṃ cinteti, mahantaṃ cittasantāpaṃ pāpuṇāti, evaṃ adhammavādī maccumukhaṃ patto balavacittasantāpaṃ pāpuṇāti, tasmā dhammacariyāya nappamajjitabbanti. 103. “一开始”即指甚至在老死等（现象出现）之前。“思惟强烈的思虑”是指，譬如车夫不知路途崎岖而驱车，车轴断裂时无法修理，痛苦忧愁，思绪纷乱，内心生起巨大焦灼；同样，说非法者面临死亡时，亦会生起强烈的内心焦灼。因此，于法行不应放逸。 Khemasuttavaṇṇanā niṭṭhitā. 安稳经释义终。 3. Serīsuttavaṇṇanā 3. 塞利经释义 104. Yaṃ [Pg.156] dānaṃ demīti yaṃ deyyadhammaṃ parassa demi. Tassa pati hutvāti tabbisayaṃ lobhaṃ suṭṭhu abhibhavanto tassa adhipati hutvā demi tena anākaḍḍhanīyattā. ‘‘Na dāso na sahāyo’’ti vatvā tadubhayaṃ anvayato byatirekato dassetuṃ ‘‘yo hī’’tiādi vuttaṃ. Dāso hutvā deti taṇhāya dāsabyassa upagatattā. Sahāyo hutvā deti tassa piyabhāvāvissajjanato. Sāmī hutvā deti taṇhādāsabyato attānaṃ mocetvā abhibhuyya pavattanato. Sāmiparibhogasadisā hetassāyaṃ pavattatīti. 104. 我布施时说“我施此物”，是指将可施之物给予他人。“作为其主”是指完全降伏对该事物的贪欲，成为它的主宰而布施，因此不为（贪欲）所牵引。“非奴非友”这句话，是为了从肯定和否定两方面来展示这两种情况，所以说了“若人”等。作为奴隶而布施，是因为已陷入贪欲的奴役。作为朋友而布施，是因为不舍弃对它的喜爱之情。作为主人而布施，是从贪欲的奴役中解脱自己，降伏（贪欲）而行。此举犹如主人享用（自己的财物）。 Atha vā yo dānasīlatāya dāyako puggalo, so dāne pavattibhedena dānadāso dānasahāyo dānapatīti tippakāro hotīti dasseti. Tadassa tippakārataṃ vibhajitvā dassetuṃ ‘‘yo hī’’tiādi vuttaṃ. Dātabbaṭṭhena dānaṃ, annapānādi. Tattha yaṃ attanā paribhuñjati taṇhādhipannatāya, tassa vase vattanato dāso viya hoti. Yaṃ paresaṃ dīyati, tatthapi annapānasāmaññena idaṃ vuttaṃ ‘‘dānasaṅkhātassa deyyadhammassa dāso hutvā detī’’ti. Sahāyo hutvā deti attanā paribhuñjitabbassa paresaṃ dātabbassa ca samasamaṭṭhapanena. Pati hutvā deti sayaṃ deyyadhammassa vase avattitvā tassa attano vase vattāpanato. 或者，有布施习惯的布施者(dāyako puggalo)，因其布施行为的差异，而有三种类型：布施的奴隶、布施的朋友、布施的主人。为了分别阐明这三种类型，所以说了“若人”等。就所应施之物而言，“布施”是指食物、饮料等。其中，当自己享用时，因被贪爱所征服，受其支配，犹如奴隶。对于给予他人的东西，也因其与（自己所享用的）食物、饮料共通，而说了“成为名为布施的可施物之奴隶而施予”。作为朋友而布施，是指将自己所享用的和给予他人的平等设置。作为主人而布施，是指自己不受可施物支配，反而使其随自己支配。 Aparo nayo – yo attanā paṇītaṃ paribhuñjitvā paresaṃ nihīnaṃ deti, so dānadāso nāma tannimittanihīnabhāvāpattito. Yo yādisaṃ attanā paribhuñjati, tādisameva paresaṃ deti, so dānasahāyo nāma tannimittanihīnādhikabhāvavissajjanena sadisabhāvāpattito. Yo attanā nihīnaṃ paribhuñjitvā paresaṃ paṇītaṃ deti, so dānapati nāma tannimittaseṭṭhabhāvappattito. Kammasarikkhako hi vipāko, tasmā devaputto ‘‘dānapatī’’ti vadanto ‘‘ahaṃ tādiso ahosi’’nti dasseti. 另一种解释是：自己享用上等的，却给别人下等的，这称为“布施奴仆”，因为由此会获得卑贱的果报；自己享用什么样的，也给别人同样的，这称为“布施同伴”，因为由此舍弃高下之别而达到平等；自己享用下等的，却给别人上等的，这称为“布施主”，因为由此能获得殊胜的果报。果报确实与业相似，因此天子说“布施主”时，是想表明“我曾经是那样的”。 ‘‘Catūsu dvāresu dānaṃ dīyitthā’’ti pāḷiyaṃ saṅkhepato vuttamatthaṃ vitthāretvā dassetuṃ ‘‘tassa kirā’’tiādi vuttaṃ. Dānanti yiṭṭhaṃ, tañca kho sabbasādhāraṇavasena katanti āha ‘‘samaṇa …pe… yācakāna’’nti. Pabbajjūpagatāti [Pg.157] yaṃ kiñci pabbajjaṃ upagatā. Bhovādinoti jātimattabrāhmaṇe vadati. Nālattha buddhasuññattā tadā lokassa. Duggatāti dukkhajīvikakappakā kasiravuttikā. Tenāha ‘‘daliddamanussā’’ti. Kasivāṇijjādijīvikaṃ anuṭṭhātuṃ asamatthā idha ‘‘kapaṇā’’ti adhippetāti āha ‘‘kāṇakuṇiādayo’’ti. Pathāvinoti addhikā. Vanibbakāti dāyakānaṃ guṇakittanakammaphalakittanavasena yācakā seyyathāpi naggādayo. Tenāha ‘‘iṭṭhaṃ dinna’’ntiādi. Pasatamattanti vīhitaṇḍulādivasena vuttaṃ. Sarāvamattanti yāgubhattādivasena. Yathā gāmalābho gāme uppajjanako āyalābho, evaṃ tattha dvāralābhoti āha ‘‘tattha uppajjanakasatasahasse’’ti. Mahantataraṃ dānaṃ adaṃsu aññassapi dhanassa viniyogaṃ gatattā. Taṃ sandhāyāti taṃ mahantataraṃ dānaṃ kataṃ sandhāya. Rañño hi tattha dānaṃ itthāgārassa dānena mahatā abhibhūtaṃ viya paṭinivattaṃ hotīti āha ‘‘paṭinivattī’’ti. Kocīti bhummatthe paccattavacanaṃ. Tenāha ‘‘katthacī’’ti. Anekavassasahassāyukakāle tassa uppannattā asītivassasahassāni so rājā dānamadāsīti. 为了详细阐释巴利经文中“于四门行施”的简略之义，而说了“据说他”等。布施即是祭祀(yiṭṭhaṃ)，且此祭祀是普遍施予的，所以说“沙门……乃至乞丐”。“出家者(Pabbajjūpagatā)”是指任何出家的人。“称‘भो’者(Bhovādino)”是指仅依出身的婆罗门。“无法获得”是因为当时世间无佛出世。“贫苦者(Duggatā)”是指生活艰辛、生计困难的人，因此说“贫穷的人”。此处，“贫困者(kapaṇā)”意指无力从事农耕、经商等生计的人，因此说“盲人、跛子等”。“行路者(Pathāvino)”是指旅人。“乞食者(Vanibbakā)”是指通过称颂施主功德、宣说业果来乞讨的人，如裸体外道等。因此说“所施予的悦意之物”等。“一把(Pasatamatta)”是就稻谷、米等而言。“一碟(Sarāvamatta)”是就粥、饭等而言。正如“村庄所得(gāmalābho)”是在村庄中产生的收入，同样，此处的“城门所得(dvāralābho)”是指“在那里产生的十万（收入）”。他们作了更大的布施，因为其他财物也被使用了。所谓“就此而言”，是指就作了那更大的布施而言。国王在那里的布施，仿佛被后宫(itthāgāra)的盛大布施所压倒而退回，因此说“退回(paṭinivattī)”。“任何(Koci)”是在地方格意义上的代词，因此说“在任何地方(katthacī)”。因为那位国王出生在寿命为数万年的时代，所以他布施了八万年。 Serīsuttavaṇṇanā niṭṭhitā. 塞莉经释义终。 4. Ghaṭīkārasuttavaṇṇanā 4. 陶匠经释义 105. Catutthaṃ heṭṭhā devatāsaṃyuttavaṇṇanāyaṃ vuttatthameva. 105. 第四（经）之义，已于前文《天神相应》释义中述及。 Ghaṭīkārasuttavaṇṇanā niṭṭhitā. 陶匠经释义终。 5. Jantusuttavaṇṇanā 5. 阇头经释义 106. Ye vinaye apakataññuno saṃkilesikesu vodāniyesu dhammesu na kusalā yaṃ kiñci na kārino vippaṭisārabahulā. Tesaṃ anuppannañca uddhaccaṃ uppajjati, uppannañca bhiyyobhāvaṃ vepullaṃ āpajjatīti āha ‘‘akappiye kappiyasaññitāya…pe… uddhaccapakatikā’’ti. Sārābhāvena tucchattā ca naḷo viyāti naḷo, mānoti āha ‘‘unnaḷāti uggatanaḷā’’ti. Tenāha ‘‘uṭṭhitatucchamānā’’ti. Māno hi seyyassa seyyoti [Pg.158] sadisoti ca pavattiyā visesato tuccho. Cāpallenāti capalabhāvena, taṇhāloluppenāti attho. Mukhakharāti mukhena pharusā, pharusavādinoti attho. Vikiṇṇavācāti visaṭavacanā, samphappalāpatāya apariyantavacanā. Tenāha ‘‘asaṃyatavacanā’’tiādi. Caṇḍasote baddhanāvāsadisāti etena anavaṭṭhitakiriyataṃ dasseti. Yena samannāgatā sattā ekasmiṃ ṭhāne ṭhātuṃ vā nisīdituṃ vā na sakkonti, ito cito ca vicaranti. Anavaṭṭhitacittāti ekasmiṃ ārammaṇe na avaṭṭhitacittā. Vivaṭaindriyāti asaṃvutacakkhādiindriyā. 106. 那些于律不能辨识、于染净诸法不善巧、一无所成而多懊悔者，他们未生的掉举会生起，已生的掉举会增长广大，故说“于不适宜处作适宜想……乃至……以掉举为性”。因无实质而空虚，犹如芦苇(naḷo)，故称“慢(māna)”。又说“高慢(unnaḷā)即高起的芦苇(uggatanaḷā)”，因此说“生起空虚之慢(uṭṭhitatucchamānā)”。慢，乃‘我胜于胜者’、‘我等于同等者’等分别，其本质尤其空虚。“以掉动”即以轻浮，义为贪婪。“口粗恶”即口出恶言，义为言语粗鲁。“语杂乱”即言语散乱，因戏论而无边际。因此说“言语不调”等。“如系于急流之舟”，以此显示其行为不稳固。具此特质的众生无法安住一处，或立或坐皆不安稳，四处游荡。“心不安住”即心无法安住于单一所缘。“根门大开”即眼等诸根不守护。 Guṇakathāya saddhiṃ kathiyamāno nigguṇassa aguṇo pākaṭo hoti jātimaṇisamīpe ṭhitassa viya kācamaṇino doso. Sukhajīvinoti sukhe ṭhitā. Yathā dāyakānaṃ subharaṃ hoti, evaṃ sukhena akicchena pavattajīvikā. Tenāha ‘‘pubbe bhikkhū’’tiādi. 与有德者共语时，无德者的过失便会显露，犹如放在真宝珠旁的玻璃珠，其瑕疵毕现。“安乐活者(Sukhajīvino)”即安住于乐。其生活安乐无难，令施主易于供养。因此说“往昔诸比丘”等。 Attano rucivasena gāmakiccaṃ netīti gāmaṇi, te pana hīḷento vadati ‘‘gāmaṇikā’’ti. Vissajjetvāti sativossaggavasena vissajjetvā kilesamucchāyāti mahicchāsaṅkhātāya taṇhāmucchāya. Sīlavantānaṃyeva hi duppaṭipattiṃ sandhāya devaputto vadati. Vattabbayuttakeyevāti ovādena mayā anuggahetabbameva. Chaḍḍitakāti pariccattā ācariyupajjhāyādīhi. Tato eva anāthā appatiṭṭhā. Petāti vigatajīvitā matā. Yathā petā, tatheva honti attahitāsamatthatāya viññūnaṃ jigucchitabbatāya ca. “村主(gāmaṇi)”是依自己意愿领导村务者，轻蔑地称他们则为“小村主(gāmaṇikā)”。“舍弃(Vissajjetvā)”即以舍念的方式舍弃。“因烦恼昏迷”即因名为“大欲(mahicchā)”的贪爱昏迷。天子是针对持戒者的恶行而说。“实应被教导者”即实应为我以教诫所摄护者。“被弃者(Chaḍḍitakā)”即被阿阇梨、戒师(upajjhāya)等所舍弃者，因此他们无依无靠。“饿鬼(Petā)”即命终的死者。他们犹如饿鬼，因不能自利且为智者所厌恶。 Jantusuttavaṇṇanā niṭṭhitā. 阇头经释义终。 6. Rohitassasuttavaṇṇanā 6. रोहित经释义 107. Ekokāseti cakkavāḷassa pariyantasaññite ekasmiṃ okāse. Bhummanti ‘‘yatthā’’ti idaṃ bhummavacanaṃ, sāmaññato vuttampi ‘‘so lokassa anto’’ti vacanato visiṭṭhavisayameva hoti. ‘‘Na jāyati na mīyatī’’ti vatvā puna ‘‘na cavati na upapajjatī’’ti kasmā vuttanti āha ‘‘idaṃ aparāparaṃ…pe… gahita’’nti. Padagamanenāti padasā gamanena. Saṅkhāralokassa antaṃ sandhāya vadati upari saccāni pakāsetukāmo. Saṅkhāralokassa hi anto nibbānaṃ. 107. “于一处(Ekokāse)”即于一被认为是轮围(cakkavāḷa)边缘之处。“于地(Bhummaṃ)”即“于何处(yatthā)”这个地方格词，虽是泛说，但因经言“彼为世界之边际”，故成特定之境。说了“不生、不死”后，为何又说“不灭、不生”？（答）曰：“此为涵盖前后相续……而说”。“以步行(Padagamanena)”即徒步而行。佛陀意指行法世界(saṅkhāraloka)的边际，欲开示更高的诸谛。行法世界的边际，实为涅槃。 Daḷhaṃ [Pg.159] thiraṃ dhanu etassāti daḷhadhanvā. So eva daḷhadhammoti vutto. Tenāha ‘‘daḷhadhanū’’ti. Uttamappamāṇenāti sahassathāmappamāṇena. Dhanusippasikkhitatāya dhanuggaho, na dhanuggahamattenāti āha ‘‘dhanuggahoti dhanuācariyo’’ti. ‘‘Dhanuggaho’’ti vatvā ‘‘sikkhito’’ti vutte dhanusikkhāya sikkhitoti viññāyati, sikkhā ca ettake kāle samatthassa ukkaṃsagato hotīti āha ‘‘dasa dvādasa vassāni dhanusippaṃ sikkhito’’ti. Usabhappamāṇepīti vīsatiyaṭṭhiyo usabhaṃ, tasmiṃ usabhappamāṇe padese. Vālagganti vāḷakoṭiṃ. Katahatthoti paricitahattho. Katasarakkhepoti vivaṭasarakkhepapadesadassanavasena sarakkhepakatāvī. Tenāha ‘‘dassitasippo’’ti. ‘‘Katasippo’’ti keci. Asanti etenāti asanaṃ, kaṇḍo. Tālacchāyanti tālacchādiṃ, sā pana ratanamattā, vidatthicaturaṅgulā vā. “Daḷhadhanvā”(坚弓者)是指他的弓坚固、结实。他也被称为“Daḷhadhamma”(坚法者)。因此说“daḷhadhanū”(坚弓者)。“以最高标准”即以千人之力为标准。因学习弓术才是弓手(dhanuggaho)，不能仅因持弓[便称弓手]，因此说“弓手即弓术老师”。说了“弓手”，又说“已受训(sikkhito)”，可知是受过弓术训练。而此训练需如此长的时间方能精通，因此说“学习弓术十年或十二年”。“于一优萨婆(usabha)量”，一优萨婆为二十杖，即于一优萨婆量的区域。“发尖(vālaggam)”即毛发之尖端。“熟练之手(katahattho)”即熟习之手。“已作射箭(katasarakkhepo)”指通过展示各种射箭姿势而完成射箭。因此说“已展示技艺(dassitasippo)”。有人则说“已完成技艺(katasippo)”。“以此投射，故为箭(asanaṃ)”，即箭矢(kaṇḍo)。“多罗树影(tālacchāyam)”即多罗树荫，其大小约为一宝，或一张手(vidatthi)加四指。 Puratthimasamuddāti ekasmiṃ cakkavāḷe puratthimasamuddā. Samuddasīsena puratthimacakkavāḷamukhavaṭṭiṃ vadati. Pacchimasamuddoti etthāpi eseva nayo. Nippapañcatanti adandhakāritaṃ. Sampatteti tādisena javena gacchantena sampatte. Anotatteti etthāpi ‘‘sampatte’’ti padaṃ ānetvā sambandho, tathā ‘‘nāgalatādantakaṭṭhaṃ khāditvā’’ti etthāpi. Tadāti yadā so lokantagavesako ahosi, tadā. Dīghāyukakāloti anekavassasahassāyukakālo. Cakkavāḷalokassāti sāmaññavasena ekavacanaṃ, cakkavāḷalokanti attho. Imasmiṃyeva cakkavāḷe nibbatti pubbaparicariyasiddhāya nikantiyā. Sasaññimhi samanaketi na rūpadhammamattake, atha kho pañcakkhandhasamudāyeti dasseti. Samitapāpoti samucchinnasaṃkilesadhammo. “东方之海(puratthimasamuddā)”指一个轮围世界(cakkavāḷa)中的东方之海。以“海为首”是说东方轮围世界的边缘。“西方之海(pacchimasamuddo)”亦同此理。“无迟缓(nippapañcatam)”即无拖延。“到达(sampatte)”指以那样的速度行进而到达。“阿耨达池(anotatte)”此处也应承前省略了“到达”一词来连接，“嚼食龙蔓杨枝(nāgalatādantakaṭṭhaṃ)”此处亦然。“那时(tadā)”，即当那位世界尽头的探寻者存在之时。“长寿之时(dīghāyukakālo)”即有数千年寿命之时。“轮围世界(cakkavāḷalokassa)”，通常使用单数，意为轮围世界。就在此轮围世界中投生，是由于过去承事所成就的欲求(nikanti)。“于有想有心(sasaññimhi samanake)”，这不只是指色法，而是指五蕴的集合。“已寂灭恶者(samitapāpo)”即已断尽烦恼法者。 Rohitassasuttavaṇṇanā niṭṭhitā. 卢醯多经释义终。 7-8. Nandasuttanandivisālasuttavaṇṇanā 7-8. 难陀经与欢喜大经释义 108-109. Nandasuttavisālasuttāni sattamaaṭṭhamāni heṭṭhā saṃvaṇṇitarūpattā vuttatthāneva. 108-109. 第七《难陀经》与第八《广大经》，因其形式已在下方释义，故其义已如前述。 Nandasuttanandivisālasuttavaṇṇanā niṭṭhitā. 难陀经与欢喜大经释义终。 9. Susimasuttavaṇṇanā 9. 须悉摩经释义 110. Tuyhampi [Pg.160] noti tuyhampi nu, nu-saddo pucchāyaṃ, tasmā vaṇṇaṃ kathetukāmo pucchatīti adhippāyo. Na vaṭṭatīti na yujjati, kathitoti kathetuṃ āraddho, tenāha ‘‘matthakaṃ na pāpuṇātī’’ti. Tameva matthakāpāpuṇanaṃ dassetuṃ ‘‘so hī’’tiādi vuttaṃ. Satisampajaññāyogato gorūpasīlo, mūḷho khalitapañño, gorūpassa viya sīlaṃ etassāti hi gorūpasīlo. Sabhāgo ekarūpacittatāya. Ariyānaṃ sabhāgatā nāma guṇavantavasenāti āha ‘‘aññamaññassa guṇesu pasīditvā’’ti. Soḷasavidhaṃ paññanti mahāpaññādikā cha, nava anupubbavihārasamāpattipaññā, āsavakkhayapaññāti imaṃ soḷasavidhaṃ paññaṃ. Tesaṭṭhi sāvakasādhāraṇañāṇānipi ettheva saṅgahaṃ samosaraṇaṃ gacchanti. 110. “于汝亦(tuyhampi no)”即“于汝亦(tuyhampi nu)”，nu字是疑问词，其意为提问者欲赞叹而发问。“不适合(na vaṭṭati)”即不应理。“已说(kathito)”指已开始说，因此说“未达顶峰”。为显示此未达顶峰，故说“彼实……”等。因不具足念与正知，故为“牛形戒(gorūpasīlo)”，[即]愚痴、失慧。他的戒行像牛一样，故为“牛形戒”。“同分(sabhāgo)”因心意一致。所谓圣者之同分，是基于有德，因此说“于彼此之德而净信”。“十六种慧”即大慧等六种、九次第住等至之慧，以及漏尽慧，此为十六种慧。六十三种声闻弟子共有之智也在此摄入。 Ānandāti theraṃ āha. Ācāroti cārittasīlamāha. Gocaroti gocarasampatti. Vihāroti samāpattivihāro. Abhikkamotiādinā iriyāpathavihāraṃ. Tuyhampīti pi-saddena bhagavatā attānaṃ ādiṃ katvā tadaññesaṃ viññūnaṃ sabbesaṃ therassa ruccanasabhāvo dīpitoti dassento ‘‘mayhaṃ ruccatī’’tiādimāha. Tattha satipi ānandattherassapi asītiyā mahātherānaṃ antogadhabhāve ‘‘asītiyā mahātherānaṃ ruccatī’’ti vatvā ‘‘tuyhampi ruccatī’’ti vacanaṃ tena dhammasenāpatino vaṇṇaṃ kathāpetukāmatāyāti daṭṭhabbaṃ. “阿难(ānanda)”是指长老。“行(ācāro)”是指行仪之戒。“行处(gocaro)”是指行处具足。“住(vihāro)”是指等至住。“前进(abhikkamo)”等是指威仪住。以“亦(pi)”字，表示世尊以自己为首，同时也显示一切智者们都喜悦长老的此一本性，所以说“我亦喜悦”等语。虽然阿难长老也包含在八十大长老之中，但（世尊）却说“八十大长老都喜悦”，然后又说“你也喜悦”，这应该理解为（世尊）想让法将（舍利弗）说出赞美之词。 Sāṭakantareti nivatthavatthantare. Laddhokāsoti nibbuddhaṃ karonto sāṭakantare laddhaṃ gahetuṃ laddhāvasaro. Labhissāminoti labhissāmi vata. Dīpadhajabhūtanti satayojanavitthiṇṇaṃ jambudīpassa dhajabhūtaṃ. Puggalapalāpeti antosārābhāvato palāpabhūte puggale haranto. Bālatāyāti rucikhantiādiabhāvatāya. Dosatāyāti dussakabhāvena. Mohenāti mahāmūḷhatāya. Keci pana ‘‘bālo bālatāyāti mūḷhatāya pakatibālabhāvena na jānāti. Mūḷho mohenāti sayaṃ abālo samānopi yadā mohena pariyuṭṭhito hoti, tadā mohena na jānāti, ayaṃ padadvayassa viseso’’ti vadanti. Vipallatthacittoti yakkhummādena pittummādena vā viparītacitto. “衣隙间(sāṭakantare)”即所穿衣服之间。“得机会(laddhokāso)”指制造骚动，在衣隙间获得拿取[物品]的机会。“我将得(labhissāmi no)”即我必将得。“成为洲之旗帜(dīpadhajabhūtam)”指成为百由旬宽的瞻部洲(jambudīpa)的旗帜。“带走糠秕之人(puggalapalāpe)”指带走因无内在实质而如糠秕之人。“因愚痴(bālatāya)”指因无喜乐、忍耐等。“因过失(dosatāya)”指因其过恶。“因痴(mohena)”指因大愚痴。有人则说：“愚人(bālo)因愚痴性(bālatāya)，即因天性愚钝而不了解；痴人(mūḷho)即使自己不是愚人，当被痴(moha)所困时，也会因痴而不了解，此为二词之别。”“心颠倒(vipallatthacitto)”指因夜叉(yakkha)所致之癫狂或胆汁所致之癫狂而心错乱。 ‘‘Catūsu [Pg.161] kosallesū’’ti vuttaṃ catubbidhaṃ kosallaṃ pāḷiyā eva dassetuṃ ‘‘vuttaṃ heta’’ntiādi vuttaṃ. Tattha yo aṭṭhārasa dhātuyo samudayato atthaṅgamato assādato ādīnavato nissaraṇato ca yathābhūtaṃ pajānāti, ayaṃ dhātukusalo. Vuttanayena āyatanesu kusalo āyatanakusalo. Avijjādīsu dvādasapaṭiccasamuppādaṅgesu kusalo paṭiccasamuppādakusalo. ‘‘Idaṃ imassa phalassa ṭhānaṃ kāraṇaṃ, idaṃ aṭṭhānaṃ akāraṇa’’nti evaṃ ṭhānañca ṭhānato, aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānato ṭhānāṭṭhānakusalo. Yo pana imesu dhātuādīsu pariññābhisamayādivasena nissaṅgagatiyā paṇḍāti laddhanāmena ñāṇena ito gato pavatto, ayaṃ paṇḍito nāma. “于四善巧中”所说的四种善巧，为在圣典中显示，故说“此乃世尊所说”等。于此，如实了知十八界的生起、灭没、乐味、过患和出离者，此为界善巧。依同样之理，善巧于诸处者，为处善巧。善巧于无明等十二缘起支者，为缘起善巧。“此是此果的处与因，此非处、非因”，像这样如实了知处为处、非处为非处者，为处非处善巧。又，若有人于此界等法中，通过遍知、现观等，以无执之行，凭借名为“慧”而获得的智慧，由此而行、而转起，此人即名为智者(paṇḍito)。 Mahantānaṃ atthānaṃ pariggaṇhanato mahatī paññā etassāti mahāpañño. Sesapadesupi eseva nayoti āha ‘‘mahāpaññādīhi samannāgatoti attho’’ti. Nānattanti yāhi mahāpaññādīhi samannāgatattā thero ‘‘mahāpañño’’tiādinā kittito, tāsaṃ mahāpaññādīnaṃ idaṃ nānattaṃ ayaṃ vemattatā. Yassa kassaci visesato arūpadhammassa mahattaṃ nāma kiccasiddhiyā veditabbanti tadassa kiccasiddhiyā dassento ‘‘mahante sīlakkhandhe pariggaṇhātī’’tiādimāha. Tattha hetumahantatāya paccayamahantatāya nissayamahantatāya pabhedamahantatāya kiccamahantatāya phalamahantatāya ānisaṃsamahantatāya ca sīlakkhandhassa mahantabhāvo veditabbo. Tattha hetū alobhādayo. Paccayā hirottappasaddhāsativīriyādayo. Nissayā sāvakabodhipaccekabodhisammāsambodhiniyatatā, taṃsamaṅgino ca purisavisesā. Pabhedo cārittādivibhāgo. Kiccaṃ tadaṅgādivasena paṭipakkhassa vidhamanaṃ. Phalaṃ saggasampadā nibbānasampadā ca. Ānisaṃso piyamanāpatādi. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.8-9) ākaṅkheyyasuttādīsu (ma. ni. 1.64 ādayo) ca āgatanayena veditabbo. Iminā nayena samādhikkhandhādīnampi mahantatā yathārahaṃ niddhāretvā veditabbā. Ṭhānāṭṭhānādīnaṃ pana mahantabhāvo mahāvisayatāya veditabbo. Tattha ṭhānāṭṭhānānaṃ mahāvisayatā bahudhātukasuttādīsu āgatanayena, vihārasamāpattīnaṃ samādhikkhandhe niddhāritanayena veditabbā. Ariyasaccānaṃ sakalasāsanasaṅgaṇhanato saccavibhaṅge [Pg.162] (vibha. 189 ādayo) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 189 ādayo) āgatanayena; satipaṭṭhānādīnaṃ satipaṭṭhānavibhaṅgādīsu (vibha. 355 ādayo) taṃsaṃvaṇṇanādīsu (vibha. aṭṭha. 355 ādayo) ca āgatanayena; sāmaññaphalānaṃ mahato hitassa mahato sukhassa mahato atthassa mahato yogakkhemassa nipphattibhāvato santapaṇītanipuṇaatakkāvacarapaṇḍitavedanīyabhāvato ca; abhiññānaṃ mahāsambhārato mahāvisayato mahākiccato mahānubhāvato mahānipphattito ca; nibbānassa madanimmadanādimahatthasiddhito mahantatā veditabbā. Pariggaṇhātīti sabhāvādito paricchijja gaṇhāti jānāti paṭivijjhatīti attho. Sā panāti mahāpaññatā. 所谓“大智者”(mahāpañño)，是因其有“大智慧”(mahatī paññā)，能把握重大的义理。其余词语也依此理趣，故说其义为“具足大智等”。所谓“种种差异”，是指长老因具足大智等而被称颂为“大智者”等，这些大智等的差异性，即是其多样性。任何无色法(arūpadhamma)之所以称为“大”，应当从它的功能成就来理解。为了显示这个意义，所以说“能把握大戒蕴”等。其中，戒蕴之所以称为“大”，可以从因之大、缘之大、依止之大、差别之大、作用之大、果之大、利益之大来理解：因是无贪等善根；缘是惭、愧、信、念、精进等；依止是声闻菩提、独觉菩提、正等觉之决定性，以及具足这些条件的人；差别是行护(cāritta)等区别；作用是以相应支等破除对立法；果是天界与涅槃的圆满成就；利益是令人喜爱等。以上只是概要，详细的论述可以参考《清净道论》(Visuddhimagga)以及《意欲经》(Ākaṅkheyyasutta)等所说的内容。同样，定蕴等之大也应该这样理解。至于处非处等之所以称为“大”，应当从所缘广大来理解。其中：处非处之广大，可以依据《多界经》(Bahudhātukasutta)等所说；住与等至之广大，可以依据定蕴所说；圣谛之广大，因为总摄一切教法，可以依据《谛分别》(Saccavibhaṅga)及其释义；念处等之广大，可以依据《念处分别》(Satipaṭṭhānavibhaṅga)及其释义；沙门果之所以广大，因为能够成就大利益、大安乐、大义利、大安稳，而且是寂静、殊胜、精微、非寻思所行、智者所证的境界；神通之所以广大，因为需要大资粮、大所缘、大作用、大威力、大成就；涅槃之所以广大，因为能够破除骄慢等而成就大义利。“把握”(pariggaṇhāti)是指从自性等角度加以限定而执取、了知、证悟。而这，就是大智(mahāpaññatā)。 Puthupaññāti ettha nānākhandhesu ñāṇaṃ pavattatīti ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāmāti evaṃ pañcannaṃ khandhānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tesu ekavidhena rūpakkhandho, ekādasavidhena rūpakkhandho, ekavidhena vedanākkhandho, bahuvidhena vedanākkhandho, ekavidhena saññākkhandho, saṅkhārakkhandho, viññāṇakkhandhoti evaṃ ekekassa khandhassa ekavidhādivasena atītādivasenapi nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tathā idaṃ cakkhāyatanaṃ nāma…pe… idaṃ dhammāyatanaṃ nāmaṃ. Tattha dasāyatanā kāmāvacarā, dve catubhūmakāti evaṃ āyatanānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Nānādhātūsūti ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma. Tattha soḷasa dhātuyo kāmāvacarā, dve catubhūmakāti evaṃ dhātunānākaraṇaṃ paṭicca ñāṇaṃ pavattati, taṃ upādiṇṇadhātuvasena vuttanti veditabbaṃ paccekabuddhānañhi dvinnaṃ aggasāvakānañca upādiṇṇadhātūsu eva nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tañca kho ekadesamattato, na nippadesato, anupādiṇṇakadhātūnaṃ pana nānākaraṇaṃ na jānanti eva. Itarasāvakesu vattabbameva natthi, sabbaññubuddhānaṃyeva pana imāya nāma dhātuyā ussannattāva imassa rukkhassa khandho seto hoti, imassa kāḷo, imassa maṭṭho, imassa bahalattaco, imassa tanuttaco, imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ; imassa pupphaṃ nīlaṃ pītakaṃ lohitakaṃ odātaṃ, sugandhaṃ duggandhaṃ; phalaṃ khuddakaṃ mahantaṃ dīghaṃ vaṭṭaṃ susaṇṭhānaṃ maṭṭhaṃ [Pg.163] pharusaṃ sugandhaṃ madhuraṃ tittakaṃ ambilaṃ kaṭukaṃ kasāvaṃ; kaṇṭako tikhiṇo atikhiṇo ujuko kuṭilo tambo lohito odāto hotīti dhātunānattaṃ paṭicca ñāṇaṃ pavattati. 此处所谓“广智”(puthupaññā)，是指对各种不同的蕴(khandha)生起的智慧。“这称为色蕴……这称为识蕴。”像这样，依五蕴的差别而生起智慧。其中，色蕴以一种方式，色蕴以十一种方式；受蕴以一种方式，受蕴以多种方式；想蕴、行蕴、识蕴亦各以一种方式。如是，对于每一蕴，亦依一种等方式，以及过去等方式，依其差别而生起智慧。同样，“这称为眼处(āyatana)……这称为法处。”其中，十处属欲界，二处通四地，像这样，依诸处的差别而生起智慧。于“种种界”(dhātu)中，“这称为眼界……这称为意识界。”其中，十六界属欲界，二界通四地，像这样，依诸界的差别而生起智慧。应当知道，这是就所执取界(upādiṇṇadhātu)而言的，因为独觉佛(paccekabuddha)与二大上首弟子(aggasāvaka)，仅于所执取界中，依其差别而生起智慧，且仅是一部分，而非全部。至于非所执取界(anupādiṇṇakadhātu)，他们则无法了知其差别。其他的声闻弟子更不用说了。唯有一切知佛陀(sabbaññubuddha)，才能由于此名为“界”的力量增上，知道这棵树的树干是白色的，那棵树的树干是黑色的，这棵树的树干是光滑的，那棵树的树皮是厚的，那棵树的树皮是薄的；这棵树的叶子，在颜色、形状等方面是这样的；这棵树的花是蓝色、黄色、红色或白色，有香味或臭味；这棵树的果实是小的、大的、长的、圆的，形状好的、光滑的、粗糙的，有香味的、甜、苦、酸、辣、涩；这棵树的刺是尖的、非常尖的、直的、弯曲的，铜色、红色、白色——像这样，依诸界的差别而生起智慧。 Atthesūti rūpādīsu ārammaṇesu. Nānāpaṭiccasamuppādesūti ajjhattabahiddhābhedato ca saṇṭhānabhedato ca nānappabhedesu paṭiccasamuppādaṅgesu. Avijjādiaṅgānañhi paccekaṃ paṭiccasamuppādasaññitāti. Tenāha saṅkhārapiṭake ‘‘dvādasa paccayā dvādasa paṭiccasamuppādā’’ti. Nānāsuññatamanupalabbhesūti nānāsabhāvesu niccasārādivirahato suññasabhāvesu, tato eva itthipurisaattaattaniyādivasena anupalabbhesu sabhāvesu. Ma-kāro hettha padasandhikaro. Nānāatthesūti atthapaṭisambhidāvisayesu paccayuppannādibhedesu nānāvidhesu atthesu. Dhammesūti dhammapaṭisambhidāvisayesu paccayādinānādhammesu. Niruttīsūti tesaṃyeva atthadhammānaṃ niddhāraṇavacanasaṅkhātāsu niruttīsu. Paṭibhānesūti atthapaṭisambhidādīsu visayabhūtesu ‘‘imāni idamatthajotakānī’’ti tathā tathā paṭibhānato patiṭṭhānato paṭibhānānīti laddhanāmesu ñāṇesu. Puthu nānāsīlakkhandhesūtiādīsu sīlassa puthuttaṃ nānattañca vuttameva. Itaresaṃ pana vuttanayānusārena suviññeyyattā pākaṭameva. Yaṃ pana abhinnaṃ ekameva nibbānaṃ, tattha upacāravasena puthuttaṃ gahetabbanti āha ‘‘puthu janasādhāraṇe dhamme samatikkammā’’ti. Tenassa idha madanimmadanādipariyāyena puthuttaṃ dīpitaṃ hoti. 于诸义中，即在色等所缘中。“种种缘起”(paṭiccasamuppāda)是指由于内外差别及形态差别而形成的各种缘起支分。因为无明等各支皆可单独称为缘起，所以《行藏》(Saṅkhārapiṭaka)中说“十二缘即十二缘起”。“种种空与不可得”是指在远离常、我等实性的空性诸法中，以及由此以男女、我与我所等角度不可得之诸法。“ma”字在此为连接词。“种种义”是指义无碍解(atthapaṭisambhidā)所涉及的因缘所生等各类差别义中。“种种法”是指法无碍解(dhammapaṭisambhidā)所涉及的因缘等各类法中。“种种词”(nirutti)是指作为彼等义与法之确定言说的诸词语。“种种辩才”(paṭibhāna)是指在义无碍解等领域中，因能如此这般地开显“这些是阐明此义的”等，由此等显现与确立而得名的诸智慧。“种种戒蕴”等句中，戒的普遍性与差异性前面已经说过。其余的依照前面所说的方式很容易理解。至于那不分离的、唯一的涅槃，在那里以譬喻(upacāra)方式理解其普遍性，所以说“超越凡夫(puthujana)共通之法”。由此通过调伏骄慢(madanimmadana)等方式，显示其普遍性特质。 Evaṃ visayavasena paññāya mahattaṃ puthuttañca dassetvā idāni sampayuttadhammavasena hāsabhāvaṃ, pavattiākāravasena javanabhāvaṃ, kiccavasena tikkhādibhāvañca dassetuṃ ‘‘katamā hāsapaññā’’tiādi vuttaṃ. Tattha hāsabahuloti pītibahulo. Sesapadāni tassa vevacanāni. Sīlaṃ paripūretīti haṭṭhapahaṭṭho udaggudaggo hutvā pītisahagatāya paññāya pātimokkhasīlaṃ ṭhapetvā hāsanīyatarasseva visuṃ gahitattā itaraṃ tividhaṃ sīlaṃ paripūreti. Pītisomanassasahagatā hi paññā abhirativasena tadārammaṇe phullitā vikasitā viya vattati, na upekkhāsahagatā. Sīlakkhandhaṃ samādhikkhandhantiādīsupi eseva nayo. Therotiādinā abhinīhārasiddhā therassa hāsapaññatāti dasseti. 如此通过所缘展示了智慧的广大与普遍后，如今为通过相应法展示其喜悦相，通过生起方式展示其速行相，通过作用展示其锐利相等，而说“何为喜悦慧”等。其中，“多喜悦”即是“多欢喜”，其余诸词是其同义词。所谓“圆满戒”，是指心怀欢喜、极为踊跃，以喜俱智，除了波罗提木叉(pātimokkha)戒，因特别选取了更可喜者，而圆满其余三种戒。因为喜与悦俱行的智慧，会以乐着的方式在所缘上如花朵般绽放、盛开，而舍俱行者则不然。在“戒蕴、定蕴”等中，也是此理。通过“长老”等，显示了长老的喜悦慧乃由发愿而成就。 Sabbaṃ [Pg.164] rūpaṃ aniccalakkhaṇato khippaṃ javatīti rūpakkhandhaṃ aniccanti sīghavegena pavattiyā paṭipakkhadūrībhāvena pubbābhisaṅkhārassa sātisayattā indena visaṭṭhavajiraṃ viya lakkhaṇaṃ paṭivijjhantī adandhāyantī rūpakkhandhe aniccalakkhaṇaṃ vegena paṭivijjhati, tasmā sā javanapaññā nāmāti attho. Sesapadesupi eseva nayo. Evaṃ lakkhaṇārammaṇikavipassanāvasena javanapaññaṃ dassetvā balavavipassanāvasena dassetuṃ ‘‘rūpa’’ntiādi vuttaṃ. Tattha khayaṭṭhenāti yattha yattha uppajjati, tattha tattheva khaṇeneva bhijjanato khayasabhāvato. Bhayaṭṭhenāti bhayānakato. Asārakaṭṭhenāti attasāravirahato niccasārādivirahato ca. Tulayitvāti tulābhūtāya vipassanāya tulayitvā. Tīrayitvāti tāya eva tīraṇabhūtāya tīretvā. Vibhāvayitvāti yāthāvato pakāsetvā pañcakkhandhaṃ vibhūtaṃ katvā pākaṭaṃ katvā. Rūpanirodheti rūpakkhandhassa nirodhabhūte nibbāne ninnapoṇapabbhārabhāvena. Idāni sikhāppattavipassanāvasena javanapaññaṃ dassetuṃ puna ‘‘rūpa’’ntiādi vuttaṃ. ‘‘Vuṭṭhānagāminivipassanāvasenā’’ti keci. “一切色以无常相而速行”，是说（此慧）因生起迅猛、远离其对治法、先前行之力殊胜，犹如帝释所掷之金刚杵，毫不迟缓地迅速洞察色蕴的无常相，因此名为速行慧。其余诸蕴也是同样的道理。如此以缘相之观的方式说明速行慧后，为说明强力之观的方式而说“色”等。其中“以灭尽义”是指随其生起之处，即于彼处刹那坏灭，故为灭尽性；“以怖畏义”是说其为可怖；“以无实义”是指远离我实性与常等实性。所谓“称量”，即以观为秤而称量；所谓“审察”，即以彼为审察而审察；所谓“显了”，即如实地开显，使五蕴显明、昭著。所谓“于色灭”，是指于作为色蕴之灭的涅槃，心倾向、低斜、倾注。如今为说明以达顶峰之观的方式的速行慧，所以再次说“色”等。有些人说：“是依出流道之观的方式。” Ñāṇatikkhabhāvo nāma savisesaṃ paṭipakkhasamucchindane veditabboti ‘‘khippaṃ kilese chindatīti tikkhapañño’’ti vatvā te pana kilese vibhāgena dassento ‘‘uppannaṃ kāmavitakka’’ntiādimāha. Tikkhapañño khippābhiñño hoti, paṭipadā cassa na calatīti āha ‘‘ekasmiṃ āsane cattāro ca ariyamaggā adhigatā hontī’’tiādi. Thero cātiādinā dhammasenāpatino tikkhapaññatā sikhāppattāti dasseti. “智之锐利性”当知于其能特别地断除敌对法，所以说“速断诸烦恼，是为利慧”。然后，为分别说明那些烦恼，而说“生起之欲寻”等。利慧者能迅速证知，且其行道不动摇，故说“于一座上证得四圣道”等。通过“长老”等，显示了法将的利慧已达顶峰。 ‘‘Sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti yāthāvato dassanena saccasampaṭivedho ijjhati, na aññathāti kāraṇamukhena nibbedhikapaññaṃ dassetuṃ ‘‘sabbasaṅkhāresu ubbegabahulo hotī’’tiādi vuttaṃ. Tattha ubbegabahuloti vuttanayena sabbasaṅkhāresu abhiṇhappavattasaṃvego. Uttāsabahuloti ñāṇuttāsavasena sabbasaṅkhāresu bahuso utrastamānaso. Tena ādīnavānupassanamāha. Ukkaṇṭhanabahuloti iminā pana nibbidānupassanamāha, aratibahulotiādinā tassā eva aparāparuppattiṃ. Bahimukho sabbasaṅkhārato bahibhūtaṃ nibbānaṃ uddissa pavattañāṇamukho, tathā [Pg.165] vā pavattitavimokkhamukho. Nibbijjhanaṃ nibbedho, so etissā atthi, nibbijjhatīti vā nibbedhā, sā eva paññā nibbedhikā. Yaṃ panettha atthato na vibhattaṃ, taṃ heṭṭhā vuttanayattā suviññeyyameva. “一切行皆是无常、苦、变易法，是有为、缘生、坏灭法、消逝法、离贪法、寂灭法。”通过如实地观察，才能证达圣谛，别无他法。为以因由说明决择慧，故说“于一切行多有悚惧”等。其中，“多有悚惧”是指依前述之理，于一切行频频生起悚惧。“多有惊怖”是指以智之惊怖，于一切行多次生起恐惧之心。此说的是过患随观。“多有厌患”则说的是厌离随观，“多不喜乐”等说的是其再再生起。所谓“向外”，是指智慧之门朝向超越一切行的涅槃而转起，或已如此转起的解脱之门。穿透即是决择，此慧有此决择，或说此慧能穿透，故名决择慧。此处义理未加辨析者，依前述之理，即可善知。 Appicchoti santaguṇaniguhanatāti attani vijjamānānaṃ bāhusaccadhutadhammasīlādiguṇānañceva paṭivedhaguṇassa ca niguhanaṃ, paṭiggahaṇe ca mattaññutāti eteneva pariyesanaparibhogamattaññutāpi vuttā hoti. Tīhi santosehīti catūsu paccayesu paccekaṃ tīhi santosehi, sabbe pana dvādasa. Paṭisallīnena vivekaṭṭhakāyānaṃ na saṅgaṇikārāmānaṃ. Nekkhammābhiratānanti pabbajjaṃ upagatānaṃ. Parisuddhacittānaṃ vigatacittasaṃkilesānaṃ. Paramavodānappattānaṃ aṭṭhasamāpattisamadhigamena ativiya vodānaṃ visuddhiṃ pattānaṃ. Kilesupadhiādīnaṃ abhāvato nirupadhīnaṃ. Phalasamāpattivasena sabbasaṅkhāravinissaṭattā visaṅkhāraṃ nibbānaṃ. Upagatānaṃ, imesaṃ tiṇṇaṃ vivekānaṃ lābhī pavivitto ‘‘pakārehi vivitto’’ti katvā. Samāsajjanaṃ parisinehuppādo saṃsaggo, savanavasena uppajjanakasaṃsaggo savanasaṃsaggo. Esa nayo sesesupi. Samullapanaṃ ālāpasallapanaṃ. Saṃsaggavatthunā iminā tassa paribhogo paribhogasaṃsaggo. 所谓“少欲”，是指隐藏已有功德，即隐藏自身所具有的多闻、头陀行、戒等功德以及证达之德，并且于接受时知量，由此亦说明了于寻求、受用时知量。所谓“以三种知足”，是指于四资具，各有三种知足，总共则有十二种。所谓“独住者”，是乐于身远离者，不乐于结交者。所谓“乐出离者”，是指已出家者。所谓“心清净者”，是指已离心之杂染者。所谓“达究竟清净者”，是指通过证得八等至而达到究竟清净者。因无烦恼、取蕴等，故为“无取蕴者”。以果定故，已脱离一切行，而达“无行”之涅槃。获得此三种远离者，名为“远离者”，即“以诸方式远离”。“结交”是生起亲爱而交往，由听闻而生起的交往是“闻结交”，其余亦同此理。“交谈”即是对话。以此交往之事而受用，是“受用结交”。 Āraddhavīriyoti ettha vīriyārambho nāma vīriyassa paggaṇhanaṃ paripuṇṇakaraṇaṃ. Taṃ pana sabbaso kilesānaṃ niggaṇhananti dassento ‘‘tatthā’’tiādimāha. Odhunanavattāti kilesānaṃ yassa kassaci sāvajjassa odhunanavasena vattā. Tenāha ‘‘bhikkhūna’’ntiādi. Otiṇṇaṃ nāma vajjaṃ ajjhācaritanti ārocitaṃ. Anotiṇṇaṃ anārocitaṃ. Tantivasenāti pāḷidhammavasena, yuttasaddassa vasenāti attho. Pāpe lāmake puggale dhamme ca garahati jigucchatīti pāpagarahī. Tenāha ‘‘pāpapuggale’’tiādi. Ekadassīti ekabhavadassī, idhalokamattadassī diṭṭhadhammikasukhamattāpekkhī. Samantāti samantato, parito me katthaci mā ahūti yojanā. 此处所谓“发起精进”，是指策励、圆满精进。为显示其能完全制伏诸烦恼，而说“于此”等。所谓“有抖擞行”，是指以抖擞的方式对待任何有过失的烦恼。因此说“诸比丘”等。所谓“已堕”，是指已犯之过错被告发；“未堕”则是指未被告发。所谓“依圣教”，即是依巴利法，义为依正当之语。于低劣、卑下之人和法，加以呵责、厌离，是为“呵责恶者”。因此说“于恶人”等。所谓“一见者”，是指见一有者，即只见此世、仅求现法乐者。所谓“周遍”，即是“从周遭”，其构句为：愿我于周遭任何处皆无（过失）。 Soḷasahi padehīti soḷasahi koṭṭhāsehi. Akuppanti kenaci akopanīyaṃ. Ayaṃ dhammasenāpatino guṇakathā satthu vacanānusārena dasasahassacakkavāḷabyāpinī [Pg.166] ahosi, taṃ dassetuṃ ‘‘eva’’ntiādi vuttaṃ. Catubbidhā vaṇṇanibhā pātubhavi uḷārapītisomanassasamuṭṭhānattā. Suṭṭhu obhāsatīti subho. Obhāsasampattiyā maṇino bhaddakatāti āha ‘‘subhoti sundaro’’ti. Jātimā parisuddhaākarasamuṭṭhitattā. Kuruvindajātiādijātivisesopi maṇi ākaraparisuddhamūlako evāti āha ‘‘jātisampanno’’ti. Dhovanādiparikammenāti catūsu pāsāṇesu dhovanadosanīharaṇatāpanasaṇhakaraṇādiparikammena. Rattakambalassa vasena sabhāvavaṇṇasiddhiyā veḷuriyamaṇi ativiya sobhatīti āha ‘‘paṇḍukambale nikkhitto’’ti. Nikkhanti bhaṇḍamāha. Tañca appakena suvaṇṇena kataṃ bhaṇḍaṃ na sobhati sobhāvipulenāti āha ‘‘atirekapañcasuvaṇṇena katapiḷandhana’’nti. Suvaṇṇanti pañcadharaṇassa samaññā, tasmā pañcavīsatisuvaṇṇasāriyā vicittaābharaṇaṃ idha ‘‘nikkha’’nti adhippetaṃ. Tañhi vipulaṃ na parittakaṃ. Mahājambusākhāya pavattanadiyanti mahājambusākhāya heṭṭhā sañjātanadiyaṃ. Taṃ kira ratanaṃ rattaṃ. Sukusalena…pe… sampahaṭṭhanti suṭṭhu kusalena suvaṇṇakārena ukkāya tāpetvā sammā pahaṭṭhaṃ majjanādivasena sukataparikammaṃ. Dhātuvibhaṅgeti dhātuvibhaṅgasutte. Katabhaṇḍanti ābharaṇabhāvena kataṃ bhaṇḍaṃ. “以十六句(padehīti)”，即以十六个部分。“不可动摇(Akuppan)”指不为任何事物所动摇。此为法将之功德语，依世尊之言，遍及万轮围世界，为示此义，故说“如是”等。由殊胜之喜与喜悦生起，故四种光彩显现。善照耀故为“善(subho)”。由光明圆满，摩尼宝珠之美好，故说“‘善’即是美”。“有种姓(Jātimā)”因其从纯净矿脉中生起。即使是赤珠(kuruvinda)等特殊种姓之摩尼宝，亦以矿脉纯净为根本，故说“种姓圆满”。“以洗涤等处理”，即在四种石头上进行洗涤、去垢、加热、磨滑等处理。因赤色毛毯之故，自然色泽显现，琉璃(veḷuriya)摩尼宝极为庄严，故说“置于赤色毛毯上”。“尼卡(Nikkha)”指饰品。用少量黄金所制之饰品不庄严，需广大才庄严，故说“以超过五金(suvaṇṇa)所制之饰品”。“金(suvaṇṇa)”是五陀罗那(dharaṇa)的通称，因此此处“尼卡(nikkha)”意指以二十五金所制之华丽饰品。此饰品广大而非微小。“于大阎浮树枝下流淌之河中”，即于大阎浮树枝下生成之河中。据说此宝为红色。“由善巧者……善加捶打”，即由极为善巧之金匠以风箱加热后，通过磨光等方式善加处理。“于界分别中”，即于《界分别经》(Dhātuvibhaṅgasutta)中。“所制之物(Katabhaṇḍan)”即制成饰品之物。 Nātiucco nātinīco taruṇasūriyo nāma. Satthārā ābhatavaṇṇo ubbhataguṇoti attho. Neva maraṇaṃ abhinandatīti attanopi maraṇaṃ neva abhinandati attavinipātassa sāvajjabhāvato. Bodhisatto pana paresaṃ atthāya attano attabhāvaṃ pariccajati karuṇāvasena, evaṃ vosajjanaṃ paramatthapāramīpāripūriṃ gacchatīti sāvakā na tathā kātuṃ sakkā sikkhāpadato. Na jīvitaṃ pattheti jīvitāsāya samucchinnattā. Divasasaṅkhepanti ajja tvaṃ idaṃ nāma kammaṃ karohi, idaṃ te vetananti divasabhāgena paricchinnaṃ vetanaṃ. Tādiso hi bhatako divasakkhayameva udikkhati, na kammaniṭṭhānaṃ. Nibbisaṃ bhatako yathāti vetanaṃ bhatiṃ icchanto kālakkhayaṃ udikkhanto bhatakapuriso viya. “不高不下”，名为初日(taruṇasūriyo)。“世尊所称赞之色(Satthārā ābhatavaṇṇo)”，意为功德卓著。“不喜悦死亡”，指亦不喜悦自身之死亡，因自毁为有过。然菩萨为他人利益，由悲心故，舍弃自身，如是舍弃能圆满最胜波罗蜜，而声闻因学处故，不能如是行。“不求生命”，因已断除对生命之渴望。“日计(Divasasaṅkhepanti)”，即“今日汝做此工作，此为汝之报酬”，乃以日限定之报酬。如是之佣人，仅盼望一日之终尽，而非工作之完成。“如求薪资之佣人(Nibbisaṃ bhatako yathā)”，即如欲得薪资、盼望时间耗尽之佣人。 Susimasuttavaṇṇanā niṭṭhitā. 《须尸摩经》释义终。 10. Nānātitthiyasāvakasuttavaṇṇanā 10. 诸外道声闻经释义 111. Nānātitthiyasāvakāti [Pg.167] puthutitthiyānaṃ sāvakā. Chinditeti hatthacchedādivasena chede. Māriteti māraṇe. Na pāpaṃ samanupassatīti kiñci pāpaṃ atthīti na passati, paresañca tathā pavedeti. Vissāsanti vissatthabhāvaṃ. ‘‘Katakammānampi vipāko natthī’’ti vadanto katapāpānaṃ akatapuññānañca vissatthataṃ nirāsaṅkataṃ janeti. 111. “诸外道声闻(Nānātitthiyasāvakā)”，即众多外道之声闻。“于截断(Chindite)”，即以断手等方式截断。“于杀害(Mārite)”，即于杀戮。“不见恶(Na pāpaṃ samanupassati)”，即不见有任何恶，并如是告知他人。“信任(Vissāsan)”，即信任之状态。说“已作业亦无果报”者，令作恶与未作福者生起信任与无虑。 Tapojigucchāyāti tapasā acelavatādinā pāpato jigucchanena, ‘‘pāpaṃ virājayāmā’’ti acelavatādisamādānenāti attho. Tasmiñhi samādāne ṭhitena saṃvarena saṃvutacitto samannāgato pihito ca nāma hotīti ‘‘susaṃvutatto’’tiādi vuttaṃ. Cattāro yāmā bhāgā catuyāmā, catuyāmā eva cātuyāmā. Bhāgattho hi idha yāma-saddo yathā ‘‘rattiyaṃ paṭhamo yāmo’’ti. So panettha bhāgo saṃvaralakkhaṇoti āha ‘‘cātuyāmena susaṃvuto’’ti, catukoṭṭhāsena saṃvarena suṭṭhu saṃvutoti attho. Paṭikkhittasabbasītodakoti paṭikkhittasabbasītudakaparibhogo. Sabbena pāpavāraṇena yuttoti sabbappakārena saṃvaralakkhaṇena pāpavāraṇena samannāgato. Dhutapāpoti sabbena nijjaralakkhaṇena pāpavāraṇenapi dhutapāpo. Phuṭṭhoti aṭṭhannampi kammānaṃ khepanena vikkhepappattiyā kammakkhayalakkhaṇena sabbena pāpavāraṇena phuṭṭho, taṃ phusitvā ṭhito. Na niguhantoti na niguhanahetu diṭṭhasute tatheva kathento. “以苦行厌离(Tapojigucchāya)”，即以裸行(acelavatā)等苦行厌离于恶，意为“我等离恶”而受持裸行等。“善防护自身(susaṃvutatto)”等是说，安住于此受持中，以律仪防护之心而具足、覆护。四分(yāmā)即四部分(bhāgā)，四分(catuyāmā)即是四分(cātuyāmā)。此处“分(yāma)”一词意为“部分”，如“夜之初分”。此中之“部分”以律仪为相，故说“以四分善防护(cātuyāmena susaṃvuto)”，意为以四部分之律仪善加防护。“已拒一切冷水(Paṭikkhittasabbasītodako)”，即已拒绝享用一切冷水。“具足一切遮恶(Sabbena pāpavāraṇena yutto)”，即具足一切种类以律仪为相之遮恶。“已抖落恶(Dhutapāpo)”，即以一切以灭尽为相之遮恶而抖落恶。“已触(Phuṭṭho)”，即以八业之灭尽、散灭而达业尽为相之一切遮恶所触及，触及而住。“不隐藏(Na niguhanto)”，即不为隐藏之故，如实宣说所见所闻。 Nānātitthiyānaṃyeva upaṭṭhākoti paravādīnaṃ sabbesaṃyeva titthiyānaṃ upaṭṭhāko, tesu sādhāraṇavasena abhippasanno. Koṭippattāti mokkhādhigamena samaṇadhamme pattabbamariyādappattā. “仅是诸外道之侍者(Nānātitthiyānaṃyeva upaṭṭhāko)”，即是所有外道论者之侍者，于彼等共通而净信。“已达顶点(Koṭippattā)”，即以证得解脱，已达沙门法所应达之界限。 Sahacaritamattenāti sīhanādena saha vassakaraṇamattena. Sīhena sīhanādaṃ nadantena saheva siṅgālena attano siṅgālaravakaraṇamattena. Kotthukoti khuddakakotthu. Āsaṅkitasamācāroti attanā ca parehi ca āsaṅkitabbasamācāro. Sappurisānanti buddhādīnaṃ. “仅同行故(Sahacaritamattena)”，即仅与狮子吼共鸣故。犹如狮子作狮子吼时，狐狼亦仅作自身之狐狼鸣。 “狐狼(Kotthuko)”，即小狐狼。“行可疑者(Āsaṅkitasamācāro)”，即自身与他人皆可怀疑其行。“善士(Sappurisānaṃ)”，即佛陀等。 Tassāti vegabbharissa devaputtassa. Sarīre anuāvisīti sarīre anupavisitvā viya āvisi. Adhimuccīti yathā gahitassa vasena cittaṃ na vattati, attano eva vase vattati, evaṃ adhiṭṭhahi. Āyuttāti dassanena saṃyuttā[Pg.168]. Pavivekiyanti kappakavatthabhuñjanasenāsanehi pavivittabhāvaṃ. Tenāha ‘‘te kirā’’tiādi. Rūpe niviṭṭhāti cakkhurūpadhamme abhiniviṭṭhā. Tenāha ‘‘taṇhādiṭṭhīhi patiṭṭhitā’’ti. Devalokapatthanakāmāti devalokasseva abhipatthanakāmā. Maraṇadhammatāya mātiyā. Tenāha ‘‘mātiyāti maccā’’ti. Paralokatthāyāti parasampattibhāvāya lokassa atthāya. “彼(Tassā)”，即威伽婆利(Vegabbhari)天子。“侵入身体(Sarīre anuāvisi)”，即如侵入身体般附身。“胜解(Adhimucci)”，即心不随所取而转，仅随自力而转，如是决意。“相应(Āyuttā)”，即与见相应。“乐远离(Pavivekiyan)”，即于资具、食物、卧坐具而远离。故说“彼等确实”等。“住于色(Rūpe niviṭṭhā)”，即深住于眼、色法。故说“为爱与见所住立”。“欲求天界(Devalokapatthanakāmā)”，即唯欲求天界。“因有死法之母(Maraṇadhammatāya mātiyā)”。故说“‘母’即是死者(mātiyāti maccā)”。“为他世之利(Paralokatthāya)”，即为他世成就之利。 Pabhāsavaṇṇāti pabhāya samānavaṇṇā. Kesaṃ pabhāyāti āha ‘‘candobhāsā’’tiādi. Sajjhārāgapabhāsavaṇṇā indadhanupabhāsavaṇṇāti paccekaṃ yojanā. Āmo āmagandho etassa atthīti āmisaṃ. Vadhāyāti viddhaṃsituṃ. Rūpāti rūpāyatanādirūpidhammā. “光色(Pabhāsavaṇṇā)”，即与光同色。是何者之光？故说“月光”等。赤光色、虹光色，应逐一连结。“生(Āmo)”，即有生臭，故为“肉(āmisaṃ)”。“为杀(Vadhāya)”，即为毁灭。“色(Rūpā)”，即色处等色法。 Rājagahasamīpappavattīnaṃ rājagahiyānaṃ. ‘‘Seto’’ti kelāsakūṭo adhippetoti āha ‘‘setoti kelāso’’ti. Kenaci na ghaṭṭetīti aghaṃ, antalikkhanti āha ‘‘aghagāmīnanti ākāsagāmīna’’nti. Udakaṃ dhīyati etthāti udadhi, mahodadhi. Vipuloti vepullapabbato. Himavantapabbatānanti himavantapabbatabhāgānaṃ. Buddho seṭṭho sīlasamādhipaññāvimuttivimuttiñāṇadassanādīhi sabbaguṇehi. “王舍城附近发生之事”，即属王舍城人。“‘白(Seto)’”，意指凯拉萨峰，故说“‘白’即凯拉萨”。不为任何所碍，故为“无碍(aghaṃ)”，即虚空，故说“‘无碍行者’即‘空行者’”。水积聚于此，故为“水持(udadhi)”，即大海。“广大(Vipulo)”，即毗富罗山(Vepullapabbato)。“雪山(Himavantapabbatānaṃ)”，即雪山之部分。佛陀最胜，因具足戒、定、慧、解脱、解脱知见等一切功德。 Nānātitthiyasāvakasuttavaṇṇanā niṭṭhitā. 《诸外道声闻经》释义终。 Tatiyavaggavaṇṇanā niṭṭhitā. 第三品释义终。 Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya 《显扬义》——相应部义注 Devaputtasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. 天子相应释义之隐义阐明究竟。 3. Kosalasaṃyuttaṃ 3. 憍萨罗相应 1. Paṭhamavaggo 1. 初品 1. Daharasuttavaṇṇanā 1. 少年经释义 112. Bhagavatā [Pg.169] saddhiṃ sammodīti bhagavato guṇe ajānanto kosalarājā attano khattiyamānena kevalaṃ bhagavatā saddhiṃ sammodi. Paṭhamāgate hi satthari tassa sammoditākāraṃ dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Yathā khamanīyādīni pucchantoti yathā bhagavā ‘‘kacci te, mahārāja, khamanīyaṃ, kacci yāpanīya’’ntiādinā tena raññā saddhiṃ paṭhamaṃ pavattamodo ahosi pubbabhāsitāya, tadanukaraṇena evaṃ sopi rājā bhagavatā saddhiṃ samappavattamodo ahosīti yojanā. Taṃ pana samappavattamodanaṃ upamāya dassetuṃ ‘‘sītodakaṃ viyā’’tiādi vuttaṃ. Tattha sammoditanti saṃsanditaṃ ekībhāvanti sammodanakiriyāya samānataṃ ekarūpataṃ, khamanīyanti ‘‘idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ dukkhabahulatāya sabhāvato dussahaṃ, kacci khamituṃ sakkuṇeyya’’nti pucchati. Yāpanīyanti paccayāyattavuttikaṃ cirapabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ. Sīsarogādiābādhābhāvena kacci appābādhaṃ. Dukkhajīvikābhāvena kacci appātaṅkaṃ. Taṃtaṃkiccakaraṇe uṭṭhānasukhatāya kacci lahuṭṭhānaṃ. Tadanurūpabalayogato kacci balaṃ. Sukhavihārasambhavena kacci phāsuvihāro atthīti tattha tattha kacci-saddaṃ yojetvā attho veditabbo. Balavappattā pīti pītiyeva. Taruṇapīti pāmojjaṃ. Sammodanaṃ janeti karotīti sammodanīyaṃ. Sammoditabbato sammodanīyanti imaṃ pana atthaṃ dassento ‘‘sammodituṃ yuttabhāvato’’ti āha. Saritabbabhāvatoti anussaritabbabhāvato. ‘‘Saraṇīya’’nti vattabbe dīghaṃ katvā ‘‘sāraṇīya’’nti vuttaṃ. 112. “与世尊(bhagavā)寒暄”（sammodi）是指憍萨罗(kosala)王不知世尊功德，仅以其刹帝利之慢心与世尊寒暄。为显示其初见导师时的寒暄方式，故说‘如’等。“如询问安适等”是指：如世尊首先以‘大王，您身体尚安适否？尚可维持否？’等语与国王交谈，因其先开口，国王亦仿效此举，与世尊作了对等的寒暄，应如是连结。为以譬喻显示此对等寒暄，故说‘如凉水’等。于此，‘互相问候’（sammoditaṃ）意为融洽一致，即问候行为的平等一如。‘安适否’（khamaniyaṃ）是询问：‘此四轮九门之身车，本质多苦，难以忍受，尚能堪忍否？’‘可维持否’（yāpanīyaṃ）是询问：‘此依赖资具维生的漫长生命，尚能维持否？’。因无头痛等病，故问‘少病否’；因无生计之苦，故问‘少恼否’；因处理事务时起身轻快，故问‘轻安否’；因体力相应，故问‘有力否’；因能安乐而住，故问‘安住否’。各处皆应配合‘尚……否’（kacci）一词来理解其义。强盛之喜即是喜（pīti）。初起之喜为愉悦（pāmojja）。能生欢谈者，是为可欢谈者（sammodanīyaṃ）。为显示‘因应被欢谈，故为“可欢谈”’此义，故说‘因其适于欢谈’。因应被忆念故（saritabbabhāvato），本应作“saraṇīya”，但长呼其音而作“sāraṇīya”。 Suyyamānasukhatoti āpāthamadhurataṃ āha, anussariyamānasukhatoti vimaddaramaṇīyataṃ. Byañjanaparisuddhatāyāti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyamāha, atthaparisuddhatāyāti atthassa nirupakkilesataṃ. Anekehi pariyāyehīti anekehi kāraṇehi. Adiṭṭhattāti [Pg.170] upasaṅkamanavasena adiṭṭhattā. Guṇāguṇavasenāti guṇavasena gambhīrabhāvaṃ vā aguṇavasena uttānabhāvaṃ vā. Ovaṭṭikasāraṃ katvāti ovaṭṭikāya gahetabbasāravatthuṃ katvā. Lokanissaraṇabhavokkantipañhanti lokato nissaṭabhāvapañhañceva ādito bhavokkamanapañhañca. Satthu sammāsambuddhataṃ pucchanto hi ‘‘kiṃ bhavaṃ gotamo sabbalokato nissaṭo, sabbasattehi ca jeṭṭho’’ti? Pucchati nāma. Yathā hi satthu sammāsambuddhatāya lokato nissaṭatā viññāyati, evaṃ sabbasattehi jeṭṭhabhāvato seṭṭhabhāvato. Svāyamattho aggapasādasuttādīhi (itivu. 90; a. ni. 4.34) vibhāvetabbo. Kathaṃ pana sambuddhatā viññāyatīti? Aviparītadhammadesanato. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanādīsu (visuddhi. mahāṭī. 1.124) vuttanayena veditabbo. “听闻时乐”是说初闻甘美，“忆念时乐”是说深思时亦感愉悦。“言辞清净”是指其说法以自然之语体，言辞善巧；“义理清净”是指其义理毫无染污。“以多种方式”（anekehi pariyāyehi）即以多种原因。“未曾见”（adiṭṭhattā）是说未曾前往亲近故未曾见。“依功德过失”（guṇāguṇavasena）即依功德而显其甚深，或依过失而显其浅薄。“取芭蕉髓”（ovaṭṭikasāraṃ katvā）是说取其可取之精华。“出离世间与超越存在之问”（lokanissaraṇabhavokkantipañhaṃ）即出离世间之问以及最初超越存在之问。当他询问导师的正等觉时，他其实是在问：“乔达摩(gotama)尊者是否已出离一切世间，且为一切众生中最上首？”因为，正如由导师的正等觉可了知其出离世间，同样地，由其为一切众生中最上首、最殊胜，亦可了知。此义应由《最上净信经》(Aggapasādasutta)等阐明。然则，如何了知其正觉？由其宣说不颠倒之法。此处为纲要，详尽之说则应依《清净道论大疏》(Visuddhimagga-mahāṭīkā)等中所述之理来了知。 Rājā satthu aviparītadhammadesanaṃ ajānanto tato evassa sammāsambodhiṃ asaddahanto ‘‘vuḍḍhataresupi cirapabbajitesu sammāsambuddhabhāve alabbhamāne tabbiparīte kathaṃ labbheyyā’’ti maññamāno ‘‘kiṃ pana bhavaṃ gotamo’’tiādiṃ vakkhati. Rājā attano laddhiyā na pucchati attano sammukhā tehi asammāsambuddhabhāvasseva paṭiññātattā. Yasmā te musāvāditāya attano upaṭṭhākādīnaṃ ‘‘buddhā maya’’nti paṭijāniṃsu, tasmā vuttaṃ ‘‘loke mahājanena gahitapaṭiññāvasena pucchatī’’ti. Svāyamattho āgamissati. Buddhasīhanādanti buddhānaṃ eva āveṇikaṃ sīhanādaṃ. Kāmaṃ maggañāṇapadaṭṭhānaṃ sabbaññutaññāṇaṃ, sambodhiñāṇe pana gahite taṃ atthato gahitameva hotīti vuttaṃ ‘‘sabbaññutaññāṇasaṅkhātaṃ sammāsambodhi’’nti. 国王不知导师宣说不颠倒之法，因此不信其正等觉，心想：“年长且久出家者尚不能得正等觉，与此相反者（指佛陀年轻且出家日浅）如何能得？”故将说“然则，乔达摩(gotama)尊者……”等。国王并非依己见而问，因为那些外道在他面前已承认自己并非正等觉者。然因彼等说妄语，对自己的侍者等宣称“我等是佛”，故说“（国王）是依世间大众所接受的说法而问”。此义将于后文阐明。“佛狮子吼”（buddhasīhanādaṃ）即诸佛所特有之狮子吼。诚然，一切知智以道智为近因，然当正觉智被证得时，前者（一切知智）实质上亦已被证得，故说“名为一切知智之正等觉”。 Pabbajjūpagamanenāti yāya kāyaci pabbajjāya upagamanamattena samaṇā, na samitapāpatāya. Jātivasenāti jātimattena brāhmaṇā, na bāhitapāpatāya. Pabbajitasamūhasaṅkhāto saṅghoti pabbajitasamūhatāmattena saṅgho, na niyyānikadiṭṭhivisuddhasīlasāmaññavasena saṃhatattāti adhippāyo. Etesaṃ atthīti etesaṃ sabbaññupaṭiññātānaṃ parivārabhūto atthi. Svevāti pabbajitasamūhasaṅkhāto eva. Keci pana ‘‘pabbajitasamūhavasena. Saṅghino, gahaṭṭhasamūhavasena gaṇino’’ti vadanti, taṃ tesaṃ matimattaṃ gaṇe eva loke saṅghasaddassa niruḷhattā. Ācārasikkhāpanavasenāti acelakavatacariyādi-ācārasikkhāpanavasena. Pākaṭāti saṅghīādibhāvena [Pg.171] pakāsitā. ‘‘Appicchā’’ti vatvā tattha labbhamānaṃ appicchataṃ dassetuṃ ‘‘apicchatāya vatthampi na nivāsentī’’ti vuttaṃ. Na hi tesu sāsanikesu viya santaguṇaniguhanā appicchā labbhatīti. Yasoti kittisaddo. Taranti etena saṃsāroghanti evaṃ sammatattā titthaṃ vuccati laddhīti āha ‘‘titthakarāti laddhikarā’’ti. Sādhusammatāti ‘‘sādhū’’ti sammatā, na sādhūhi sammatāti āha ‘‘santo…pe… puthujjanassā’’ti. “以出家故”是说仅以某种出家之行而为沙门(samaṇa)，非因平息罪恶。“以种姓故”是说仅以其种姓而为婆罗门(brāhmaṇa)，非因断除罪恶。“出家众之集合为僧伽”是说仅为出家者之集合而为僧伽(saṅgha)，其意非指因具有导向出离之见、清净之戒的共通性而和合。这些人拥有（眷属），即那些自称一切智者拥有作为其眷属的（僧伽）。就是指（上述）出家众之集合。有人说：“因出家众之集合而有僧伽，因在家众之集合而有团体（gaṇa）”，这仅是他们的想法，因为在世间，僧伽（saṅgha）一词也常用于指称团体（gaṇa）。“以行仪之教导故”是指以裸行外道(acelaka)等行仪之教导故。“著名”（pākaṭā）即以其为僧伽之主等而闻名。“少欲”（appicchā），为显示其可得之少欲，故说“为少欲故，乃至不著衣”。因为在他们当中，无法获得如佛法中那般隐藏自身德行的少欲。“誉”（yaso）即名声。“以此渡轮回之流”，因有此共识，故其所持之见被称为“渡口”（tittha），故说“造渡口者”（titthakarā）即“立见者”（laddhikarā）。“被善者所许”（sādhusammatā）是指被（世人）认为是“善”，而非被善者（圣者）所认可，故说“被凡夫……乃至……凡夫”。 Kappakolāhalanti kappato kolāhalaṃ, ‘‘kappuṭṭhānaṃ bhavissatī’’ti devaputtehi ugghositamahāsaddo. Imeti pūraṇādayo. Buddhakolāhalanti devatāhi ghositaṃ buddhakolāhalaṃ. Payirupāsitvāti purisasutiparamparāya sutvā. Cintāmaṇivijjā nāma paracittajānāpanavijjā. Sā kevaṭṭasutte ‘‘maṇikā’’ti āgatā, ādi-saddena gandhārisambhavavijjādiṃ saṅgaṇhāti. Tattha gandhāriyā vikubbanaṃ dasseti. Attabhāveti sarīre. Rājusmāti rājatejo. “劫之喧嚣”（kappakolāhala）即劫末之喧嚣，是天子(devaputta)们宣告‘劫将坏灭’时所发出的巨大声响。“此等”指富兰那(Pūraṇa)等人。“佛之喧嚣”（buddhakolāhala）是诸天所宣告的佛出世之喧嚣。“曾亲近”（payirupāsitvā）是说通过人们口耳相传而听闻。名为“心珠宝明”（cintāmaṇivijjā）者，是能知晓他心之明咒。此明咒在《坚固经》(Kevaṭṭasutta)中作“maṇikā”，“等”字则包含乾陀罗明咒(gandhārivijjā)等。其中展示了乾陀罗（明咒）的神变。“于自身”（attabhāve）即于身体中。“王之威力”（rājusmā）即国王的威力（rājatejo）。 Sukkadhammoti anavajjadhammo nikkilesatā. Idaṃ gahetvāti idaṃ parammukhā ‘‘mayaṃ buddhā’’ti vatvā attano sammukhā ‘‘na mayaṃ buddhā’’ti tehi vuttavacanaṃ gahetvā. Evamāhāti ‘‘yepi te, bho gotama…pe… navo ca pabbajjāyā’’ti evaṃ avoca. Attano paṭiññaṃ gahetvāti ‘‘na mayaṃ buddhā’’ti tesaṃ attano purato pavattitaṃ paṭiññaṃ gahetvā. Īdise ṭhāne kiṃ-saddo paṭisedhavācako hotīti vuttaṃ ‘‘kinti paṭikkhepavacana’’nti, kasmā paṭijānātīti attho? “白法”（sukkadhamma）即无过失之法，为无染之性。“执此”（idaṃ gahetvā）即执取他们背后说‘我等是佛’，而当面却说‘我等非佛’的这句话。“如是说”（evamāha）即如是说：‘乔达摩(gotama)尊者，即使是那些……乃至……新近出家者。’“执其自己之言”（attano paṭiññaṃ gahetvā）即执取他们在自己面前所作的‘我等非佛’之言。在此等处，“何”（kiṃ）字为表否定之词，故说‘“何”为拒绝之语’，其义为：‘为何要承认？’ Na uññātabbāti na garahitabbā. Garahattho hi ayaṃ u-saddo. ‘‘Daharo’’ti adhikatattā vakkhamānattā ca ‘‘khattiyoti rājakumāro’’ti vuttaṃ. Urasā gacchatīti urago, yo koci sappo, idha pana adhippetaṃ dassetuṃ ‘‘āsīviso’’ti āha. Sīlavantaṃ pabbajitaṃ dasseti sāmaññato ‘‘bhikkhū’’ti vadanto. Idha pana yasmā ‘‘bhavampi no gotamo’’tiādinā bhagavantaṃ uddissa kathaṃ samuṭṭhāpesi, tasmā bhagavā attānaṃ abbhantaraṃ akāsi. Yadipi viseso sāmaññajotanāya vibhāvito hoti, saṃsayuppattidīpakaṃ noti vuttaggahaṇaṃ pana taṃ paricchijjatīti. Tenāha ‘‘desanākusalatāyā’’tiādi. Idāni avaññāparibhave payogato vibhāvetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Tattha acittīkatākāravasena avaññāya pākaṭabhāvo, vambhanavasena paribhavassāti adhippāyena [Pg.172] kāyapayogavasena avaññā dassitā, vacīpayogavasena paribhavo, ubhayaṃ pana ubhayatthāpi pabhedato gahitaṃ, avaññaparibhavānaṃ dvinnampi ubhayattha pariggaho. Taṃ sabbampīti taṃ avaññādi sabbampi. Catūsupi taṃ na kātabbameva sampati āyatiñca anatthāvahattā. “不应轻视”（na uññātabbā）是指不应责难。“u”音在此处是责难之义。“年少”（daharo）因其是（本经的）主题且将要被论及，故称“刹帝利王子”（khattiyo rājakumāro）。“以胸腹行走者”（urago）为蛇，泛指一切蛇类，此处为显示所指对象而言“毒蛇”（āsīviso）。泛称“比丘”（bhikkhu）是为了显示持戒出家者。然此处因以‘尊者乔达摩’等语而发起对世尊的议论，故世尊将自己包含在内。虽然特例可由通相阐明，但此处提及（比丘）并非为了引生疑惑，而是为了加以限定。因此说‘说法善巧’等。现在为了阐明轻蔑（avaññā）与贬损（paribhava）的应用，故说‘于此亦’等。其中，轻蔑通过不敬的行为表现出来，贬损通过轻贱表现出来，因此，轻蔑通过身行显示，贬损通过语业显示，但二者皆可从不同角度理解，轻蔑与贬损二者皆可包含于身语二者中。“此一切”，即此轻蔑等全部。于此四者，现在与未来皆会招致无益，故皆不应做。 Tadatthadīpanāti tassa ādito vuttassa atthassa dīpanā. Visesatthadīpanāti tato visiṭṭhatthadīpanā. Khettānaṃ adhipatīti khattiyoti niruttinayena saddasiddhi veditabbā. Khettato vivādā satte tāyatīti khattiyoti lokiyā kathayanti. ‘‘Mahāsammato, khattiyo, rājā’’ti evamāgatesu imesu dutiyaṃ. Akkharanti samaññā. Sā hi udayabbayābhāvato ‘‘na kadāci kharatīti akkhara’’nti vuttā. Tenāha ‘‘nāmagottaṃ na jīratī’’ti. Jātisampannanti sampannajātiṃ ativisuddhajātiṃ. Tīṇi kulānīti brāhmaṇavessasuddakulāni. Atikkamitvāti attano jātisampattiyā abhibhavitvā. “阐释其义”（tadatthadīpanā）是对最初所说义理的阐明。“阐释殊胜义”（visesatthadīpanā）是对其更为殊胜义理的阐明。“田地主”（khettānaṃ adhipatī）即“刹帝利”（khattiyo），应当通过词源学的方式理解这个词的构成。世俗之人说：‘因保护众生免于田地纠纷，故称刹帝利。’‘大共选王（Mahāsammata）、刹帝利、君王’，在这些称谓中，（此经所说的是）第二个。“字”（akkhara）即名称。因为它没有生灭变异，所以说‘永不毁坏者称为字’。因此说‘姓名和种姓不会衰老’。“种姓圆满”（jātisampanna）是指具有圆满的种姓，极其清净的种姓。“三种姓”是指婆罗门（brāhmaṇa）、吠舍（vessa）、首陀罗（sudda）三种姓。“超越”（atikkamitvā）是指凭借自身种姓的圆满而压倒其他种姓。 Kevalaṃ nāmapadaṃ vuttaṃ ākhyātapadaṃ apekkhatevāti āha ‘‘ṭhānaṃ hīti kāraṇaṃ vijjatī’’ti. Uddhaṭadaṇḍenāti samantato ubbhatena daṇḍena sāsanena, balavaṃ upakkamaṃ garukaṃ rājānampi. Taṃ khattiyaṃ parivajjeyyāti khattiyaṃ avaññāparibhavakaraṇato vajjeyya. Tenāha ‘‘na ghaṭṭeyyā’’ti. “仅说名词，尚待动词”，故说“因为有原因存在”。“执持刑杖者”（uddhaṭadaṇḍena），是指以全面举起的刑杖、政令（统治）。（不应轻视）强有力的、尊贵的君王。“应回避那位刹帝利”（taṃ khattiyaṃ parivajjeyya），是指应避免对刹帝利行轻蔑与贬损。因此说“不要冒犯他”。 Uragassa ca nānāvidhavaṇṇaggahaṇe kāraṇaṃ vadati ‘‘yena yena hī’’tiādinā. Bahubhakkhanti mahābhakkhaṃ sabbabhakkhakhādakaṃ. Pāvakaṃ sodhanatthena asuddhassapi dahanena. Soti maggo. Kaṇho vattanī imassāti kaṇhavattanī. Mahanto aggikkhandho hutvā. Yāvabrahmalokappamāṇoti kappavuṭṭhānakāle araññe agginā gahite kālantare eva kaṭṭhatiṇarukkhādisambhavoti dassetuṃ ‘‘jāyanti tattha pārohā’’ti pāḷiyaṃ vuttanti dassento ‘‘tatthā’’tiādimāha. 用“因为”等来说明蛇有各种类别的原因。“多食者”指大食者，即吞噬一切食物者。“火”（pāvaka），因其能净化，能燃烧不净之物。“其迹黑”，故名“黑迹者”（kaṇhavattanī）。变成巨大的火蕴。“达到梵天界的大小”，是为了说明在劫坏之时，森林被火烧毁，经过一段时间后，木、草、树等会再生，为显示此义，故引述圣典中的“在那里生出嫩芽”，并解说“在那里”等。 Ḍahituṃ na sakkoti paccakkosanādinā. Vinassanti samaṇatejasā vināsitattā. ‘‘Na tassā’’ti ettha na-kāraṃ ‘‘vindare’’ti ettha ānetvā sambandhitabbanti [Pg.173] āha ‘‘na vindantī’’ti. Vatthumattāvasiṭṭhoti ṭhānameva nesaṃ avasissati, sayaṃ pana sabbaso saha dhanena vinassantīti attho. （世人）无法以当面指责等方式焚烧（比丘）。他们因被沙门的威光所摧毁而毁灭。“彼不能”（na tassā）中的“不”（na）字，应与“获得”（vindare）相连，故说“不能获得”（na vindanti）。“仅存地基”是指他们的住处将会残存，但他们自身却将连同财产一起彻底毁灭。 ‘‘Sammadeva samācare’’ti ettha yathā rājādīsu sammā samācareyya, taṃ vibhāgena dassento ‘‘khattiyaṃ tāvā’’tiādimāha. Taṃ suviññeyyameva. Tisso kulasampattiyoti khattiya-brāhmaṇagahapati-mahāsālakulāni vadati. Pañca rūpibrahmaloke, cattāro arūpībrahmaloketi evaṃ nava brahmaloke kammabhavavibhāgena, sesānaṃ gaṇanānaṃ upapattibhavavibhāgena. 关于“应当如理实行”，为分别显示应如何善待君王等人，故说“先对刹帝利”等。此义易于了知。“三种家世圆满”，是指刹帝利、婆罗门、大家长及大富长者之家。“五个色界梵天、四个无色界梵天，如此九个梵天界”是依业有而划分，其余的计算是依生有而划分。 Abhikkantanti ativiya kamanīyaṃ. Sā panassā kantatā ativiya iṭṭhatāya manavaḍḍhanatāya sobhanatāyāti āha ‘‘atiiṭṭhaṃ atimanāpaṃ atisundaranti attho’’ti. ‘‘Abhikkanta’’nti vacanaṃ apekkhitvā napuṃsakaniddeso, vacanaṃ pana bhagavato dhammadesanāti tathā vuttaṃ. Atthamattadassanaṃ vā etaṃ, tasmā atthavasena liṅgavibhattivipariṇāmo veditabbo. Dutiyapadepi eseva nayo. “殊妙”（abhikkanta）是因为非常可爱。而这种可爱，是因为极其令人满意、令人欢喜、极其美好，所以说‘极其适意、极其合意、极其美好’就是这个意思。“殊妙”（abhikkanta）一词，考虑到所指是言说，故以中性词指称；此言说即是世尊的说法，故如此说。或者这只是显示其义，因此要知道（此处的）词性与格的变化是依据文义而定。第二个词也是同样的道理。 Adhomukhaṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhaṃ jātaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. Hatthe gahetvāti ‘‘puratthābhimukho uttarābhimukho vā gacchā’’tiādīni avatvā hatthe gahetvā nissandehaṃ katvā ‘‘esa maggo’’ti evaṃ vatvā ‘‘gacchā’’ti vadeyya. Kāḷapakkhacātuddasīti kāḷapakkhe cātuddasī. Nikkujjitaṃ ukkujjeyyāti ādheyyassa anādhārabhūtaṃ bhājanaṃ tassa ādhārabhāvāpādanavasena ukkujjeyya. Aññāṇassa abhimukhattā heṭṭhāmukhajātatāya saddhammavimukhaṃ, tato eva adhomukhabhāvena asaddhamme patitanti evaṃ padadvayaṃ yathārahaṃ yojetabbaṃ, na yathāsaṅkhayaṃ. Kāmaṃ kāmacchandādayopi paṭicchādakā, micchādiṭṭhi pana savisesaṃ paṭicchādikāti āha ‘‘micchādiṭṭhigahanapaṭicchanna’’nti. Tenāha bhagavā – ‘‘micchādiṭṭhiparamāhaṃ, bhikkhave, vajjaṃ vadāmī’’ti (a. ni. 1.310). Sabbāpāyagāmimaggo kummaggo ‘‘kucchito maggo’’ti katvā. Sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggo. Teneva hi tadubhayapaṭipakkhataṃ sandhāya ‘‘saggamokkhamaggaṃ āvikarontenā’’ti vuttaṃ. Sappiādisannissayo padīpo na tathā ujjalo, yathā telasannissayoti [Pg.174] telapajjotaggahaṇaṃ. Etehi pariyāyehīti etehi nikkujjitukkujjanapaṭicchannavivaraṇādiupamopamitabbappakārehi. “倒置放置”，是指被某人倒置放置。“自然向下”，是指其本性即是向下。“揭示”，是指使其显露。“用手抓住”，意指不说‘向东走’或‘向北走’等话，而是抓住某人的手，使其确信无疑，然后说‘这是路’，并说‘走吧’。“黑分十四日”，是指黑半月的第十四日。“将倒扣的翻过来”，是指将无法容纳所盛之物的器皿，通过使其能够容纳的方式将其翻正。“面向无明”故如“自然向下”而“背离正法”；因此“面向下方”故“堕入邪法”。这两个譬喻应如此恰当配合，而非按照顺序。诚然，欲贪等也能遮蔽，但邪见尤其具有遮蔽性，因此说“被邪见的稠林所覆盖”。所以世尊说：“诸比丘，我说邪见是最大的过失。”通往一切恶趣的道路是“劣道”，即“恶道”。与正见等直接对立的邪见等八种邪法，是“邪道”。正因针对此二者之对立，故说“揭示了通往天界与解脱之道”。以酥油等为燃料的灯不如以油为燃料的灯明亮，故此处取油灯为例。“通过这些方式”，即通过这些如翻正倒扣、揭示遮蔽等譬喻所表示的各种方法。 Pasannākāranti pasannehi kātabbaṃ sakkāraṃ. Saraṇanti paṭisaraṇaṃ parāyaṇaṃ. Ajjatāti ajjāti padassa vaḍḍhanamattaṃ hettha tā-saddo yathā ‘‘devatā’’ti. Pāṇehi upetanti pāṇehi saha saraṇaṃ upetaṃ. ‘‘Yāva me pāṇā dharanti, tāva saraṇaṃ gatameva maṃ dhāretū’’ti āpāṇakoṭikaṃ attano saraṇagamanaṃ pavedeti. Tenāha ‘‘yāva me’’tiādi. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva. “净信之相”，即净信者应作之供养。“皈依”，即庇护处、归趣处。“今日起”（ajjatagge），此处的“agge”字仅是“ajja”（今日）一词的增广，如同“devatā”（天神）中的“tā”字。“与生命同在”（pāṇehi upetaṃ），即与生命一同皈依。“只要我生命尚存，就请认定我为已皈依者”，如此表白自己直至生命终结的皈依。因此说“只要我”等。至于此处意义上未作区分者，则易于理解。 Daharasuttavaṇṇanā niṭṭhitā. 《年少经》释义终。 2. Purisasuttavaṇṇanā 2. 丈夫经释义 113. Purimasutteti purimasuttadesanāyaṃ. Tattha hi upasaṅkamantavelāya satthu guṇe ajānanto kevalaṃ sammodanaṃ karoti. Desanaṃ sutvā pana satthu guṇe ñatvā saraṇaṅgatattā idha imasmiṃ samāgame abhivādesi pañcapatiṭṭhitena vandi. Attānaṃ adhi ajjhattaṃ, avijahena attānaṃ adhikicca uddissa pavattadhammā ajjhattaṃ ekajjhaṃ gahaṇavasena, bhummatthe cetaṃ paccattavacanaṃ. Kāmañcāyaṃ ajjhattasaddo gocarajjhattavisayajjhattaajjhattajjhattesu pavattati. Te panettha na yujjantīti vuttaṃ ‘‘niyakajjhatta’’nti, niyakasaṅkhātaajjhattadhammesūti attho. Tenāha ‘‘attano santāne’’ti. Lubbhanalakkhaṇoti gijjhanalakkhaṇo, ārammaṇe daḷhaggahaṇasabhāvoti attho. Dussanalakkhaṇoti kujjhanalakkhaṇo, byāpajjanasabhāvoti attho. Muyhanalakkhaṇoti aññāṇalakkhaṇo, ārammaṇe sabhāvasammohabhāvoti attho. Viheṭhentīti atthanāsanaanatthuppādanehi vibādhenti. Tato eva yathā saggamaggesu na dissati, evaṃ karontīti āha ‘‘nāsenti vināsentī’’ti. Attani sambhūtāti santāne nibbattā. 113. “Purimasutte”（于前经），即于前经之教说中。彼时，前来亲近者因不知导师之功德，仅作问候。然闻法后，了知导师功德并已皈依，故于此集会中以五体投地之方式礼敬。“Attānaṃ adhi ajjhattaṃ”（于自身之内），指不离自身而专注于内在之法，以总摄方式把握内在之法，此乃处格的自称词。虽然“ajjhatta”（内）一词可用于所缘之内、领域之内、内中之内等义，但此处不适用，故说“niyakajjhatta”（自内），意即于自相续之法。因此说“于自相续”。“Lubbhanalakkhaṇo”（贪之相），即贪著之相，意指于所缘境上坚固执取之性。“Dussanalakkhaṇo”（嗔之相），即嗔恚之相，意指具有恼害之性。“Muyhanalakkhaṇo”（痴之相），即无明之相，意指于所缘境之自性上迷惑之性。“Viheṭhenti”（恼害），即以破坏利益、产生无利之方式来妨碍。正因如此，它们行事，使其不见于天道，故说“毁灭、摧坏”。“Attani sambhūtā”（于自身生起），即于相续中生起。 Purisasuttavaṇṇanā niṭṭhitā. 丈夫经释义终。 3. Jarāmaraṇasuttavaṇṇanā 3. 老死经释义 114. Aññatra [Pg.175] jarāmaraṇāti jarāmaraṇena vinā. Jarāmaraṇavirahito jāto nāma atthi nu khoti pucchati. Pāḷiyaṃ jātassāti paccatte sāmivacanaṃ. Mahāsālāti iminā ra-kārassa la-kāraṃ katvā ‘‘mahāsālā’’ti vuttanti dasseti yathā ‘‘puratthiyoti pulatthiyo’’ti. Mahāsārappattāti mahantaṃ vibhavasāraṃ pattā. Koṭisataṃ dhanaṃ, ayameva vā pāṭho. ‘‘Kumbhaṃ nāma dasa ambaṇānī’’ti vadanti. Issarāti vibhavissariyena issarā. Suvaṇṇarajatabhājanādīnanti ādi-saddena vatthaseyyāvasathādiṃ saṅgaṇhāti. Asādhāraṇadhanānaṃ nidhānagatattā ‘‘anidhānagatassā’’ti vuttaṃ. Tuṭṭhikaraṇassāti pāsādasivikādisukhasādhanassa. 114. “Aññatra jarāmaraṇā”（除老死之外），即无老死。他问：“难道有脱离老死而生者吗？”巴利语中“jātassa”（已生者），是属格的自称义。“Mahāsālā”（大富者），是说通过将“ra”音变为“la”音而说成“mahāsālā”，如同“puratthiyo”（东方人）变为“pulatthiyo”。“Mahāsārappattā”（获得大精华者），即获得巨大财富精华者。或读作“koṭisataṃ dhanaṃ”（百亿财富）。他们说“kumbha”（瓮）是十“ambaṇa”（容量单位）。“Issarā”（自在者），即凭借财富与权力而自在者。“Suvaṇṇarajatabhājanādīnaṃ”（金银器皿等）中的“等”字，包含衣物、卧具、住所等。因其为非共同之财，藏于宝库中，故说“anidhānagatassa”（未入宝库者）。“Tuṭṭhikaraṇassa”（令人满足者），即宫殿、轿子等带来快乐之工具。 Ārakā kilesehīti niruttinayena saddasiddhimāha. Ārakāti ca sabbaso samucchinnattā tehi dūreti attho. Rāgādīnaṃ hatattā, pāpakaraṇe rahābhāvato, anuttaradakkhiṇeyyatādipaccayā ca arahaṃ. Kāmañcāyaṃ saṃyuttavaṇṇanā, abhidhammanayo eva pana nippariyāyoti āha ‘‘cattāro āsavā’’ti brahmacariyavāsanti maggabrahmacariyavāsaṃ. Vuṭṭhāti vuṭṭhavanto. Catūhi maggehi karaṇīyanti paccekaṃ catūhi maggehi kattabbaṃ pariññāpahānasacchikiriyabhāvanābhisamayaṃ. Evaṃ gataṃ soḷasavidhaṃ hoti. Osīdāpanaṭṭhena bhārā viyāti bhārā. Tenāha ‘‘bhārā have pañcakkhandhā’’tiādi (saṃ. ni. 3.22). Attapaṭibaddhatāya attano avijahanato paramatthadesanāya ca paramattho arahattaṃ. Kāmañcāyamattho sabbasamiddhisasantatipariyāpanno anavajjadhammo sambhavati akuppasabhāvā, aparihānadhammesu pana aggabhūte arahatte sātisayo, na itaresūti ‘‘arahattasaṅkhāto’’tiādi vuttaṃ. Orambhāgiyuddhambhāgiyavibhāgaṃ dasavidhampi bhavesu saṃyojanaṃ kilesakammavipākavaṭṭapaccayo hutvā nissarituṃ appadānavasena bandhatīti bhavasaṃyojanaṃ. Satipi hi aññesaṃ tappakkhiyabhāvena vinā saṃyojanāni tesaṃ tappaccayabhāvo atthi, bhavaniyāmo orambhāgiyuddhambhāgiyasaṅgahitoti taṃtaṃbhavanibbattakakammaniyāmo ca hoti, na ca upacchinnasaṃyojanassa katānipi kammāni bhavaṃ nibbattentīti tesaṃyeva saṃyojanaṭṭho daṭṭhabbo. Sammā [Pg.176] kāraṇehi jānitvāti ñāyena dukkhādīsu so yathā jānitabbo; tathā jānitvā, pubbakālakiriyāvimuttā hi aparakālakiriyā ca yathā sambhavati, taṃ dassetuṃ ‘‘maggapaññāyā’’tiādi vuttaṃ. “Ārakā kilesehi”（远离烦恼），是依语源学说其词义。“Ārakā”（远离），意指因已完全根除烦恼，故远离彼等。因已断贪等，无作恶之隐秘，且具无上应供等因缘，故称阿罗汉。虽然这是《相应释义》，但阿毗达摩(abhidhamma)则以直说之方式，说“四漏”。梵行住，即道梵行住。“Vuṭṭhā”（已出离），即已出离者。“Catūhi maggehi karaṇīyaṃ”（四道应作），即各自以四道应作之遍知、舍断、作证、修习、现观。如此则有十六种。以其沉没之义，如重担，故为重担。因此世尊说：“五蕴实为重担”等（《相应部》3.22）。因其与自身系缚不离，且为胜义之教说，故胜义即阿罗汉果。虽然此义包含一切成就、相续圆满，且为无过失之法，其本性不动摇；但在不退失之法中，阿罗汉果最为殊胜，而非其他，故说“被称为阿罗汉”等。下分结与上分结，此十种有结，以烦恼、业、异熟之轮回为因缘，因不予出离而系缚，故称有结。即使有其他结，若无其相应之分，则彼等亦有其相应之因缘。有之决定包含下分结与上分结，亦是彼彼有之生起业之决定。然而，已断结者所造之业，亦不生有，故应知唯此等结方具系缚之义。“Sammā kāraṇehi jānitvā”（以正确之因了知），即应如理了知苦等；如此了知后，为示前时之行已解脱，后时之行亦如是生起，故说“以道慧”等。 Bhijjanasabhāvo khaṇāyattattā. Nikkhipitabbasabhāvo maraṇadhammattā. Ayaṃ kāyo usmāyuviññāṇāpagamo chaḍḍanīyadhammo, yasmiṃ yaṃ patiṭṭhitaṃ, taṃ tassa santānagatavippayuttanti katvā vattabbataṃ arahatīti āha ‘‘khīṇāsavassa hi ajīraṇadhammopi atthī’’tiādi. Tenāha bhagavā ‘‘imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañcā’’tiādi (saṃ. ni. 1.107; a. ni. 4.45). Assa khīṇāsavassa, ‘‘jīraṇadhamma’’nti yathāvuttaṃ ajīraṇadhammaṃ ṭhapetvā jīraṇadhammaṃ dassento ‘‘tesaṃpāyaṃ kāyo bhedanadhammo’’ti evamāha. Jaraṃ pattasseva hissa bhedananikkhipitabbatāniyate atthe suttadesanā pavattā. Atthassa uppatti aṭṭhuppatti, sā etassa atthīti aṭṭhuppattiko. Kira-saddo anussavattho, tena anussavāgatoyamattho, na aṭṭhakathāgatoti dīpeti. Tenāha ‘‘vadantī’’ti. Yenāyaṃ attho hetunā aṭṭhuppattiko, taṃ dassetuṃ ‘‘sivikasālāyaṃ nisīditvā kathita’’nti vuttaṃ. ‘‘Viharati jetavane’’ti nidānavacanena yathā na virujjhati, tathā veditabbaṃ. Nanu imassa suttassa pucchāvasiko nikkhepoti? Saccametaṃ, suttekadesaṃ pana sandhāya aṭṭhuppattikatāvacanaṃ. Keci pana ‘‘yānaṃ āruhitvā rājā āgato, rañño ārohanīyarathaṃ dassetvā vutta’’ntipi vadanti. 其性可坏，因其依刹那而存。其性应舍，因其是死法。此身乃热、寿、识离去后应舍之法，凡其所依者，皆与彼之相续分离，故值得说“漏尽者亦有不老之法”等。因此世尊(bhagavā)说：“就在这丈六之躯、有想有意的身体中，我宣说世间、世间集、世间灭”等（《相应部》1.107；《增支部》4.45）。对于彼漏尽者，所谓“衰老之法”，是舍弃如前所述之不衰老之法，而显示衰老之法，故说“此身是可坏之法”。经文之教说，是针对其达到老年时，其身之坏灭与应舍弃之义是必然的。义之生起，即义生。此经具有义生，故称有义生。“Kira”（据说）一词是传闻之义，因此此义是传闻而来，而非出自义注(aṭṭhakathā)，故如此显示。因此说“他们说”。为显示此义因何缘由而有义生，故说“坐在尸毗伽室中宣说”。“住在祇陀林(jetavane)”此引文，应理解为不相违。难道这部经不是以问答形式而作结吗？确实如此，但此义生之说，是针对经文的一部分而言。然而，也有人说：“国王乘车而来，是为显示国王所乘之车而说”等。 Sarīre pheṇapiṇḍasame kiṃ vattabbaṃ? Sabbhi saddhinti sādhūhi saha pavedayanti. Na hi kadāci sādhūnaṃ sādhūhi saha kattabbā honti, tasmā sīdanasabhāvānaṃ kilesānaṃ bhijjanappattattā nibbānaṃ sabbhīti vuccati. Purimapadassāti ‘‘satañca dhammo na jaraṃ upetī’’ti padassa. Kāraṇaṃ dassento byatirekavasena. Sataṃ dhammo nibbānaṃ kilesehi saṃsīdanabhijjanasabhāvo na hoti, tasmā taṃ āgamma jaraṃ na upeti. Kilesā pana tannimittakā, evamayaṃ vuttakāraṇato jaraṃ na upetīti. Tenāha ‘‘ida’’ntiādi. Sundarādhivacanaṃ vā etaṃ ‘‘sabbhī’’ti padaṃ apāpatādīpanato, sabbhidhammabhūtanti [Pg.177] attho. Tenāha ‘‘virāgo tesaṃ aggamakkhāyati (itivu. 90; a. ni. 4.34), na tena dhammena samatthi kiñcī’’ti (khu. pā. 6.4; su. ni. 227) ca. 此身犹如泡沫聚，尚有何言？“与善人”(sabbhi)意即与善人(sādhu)一同宣说。又，因具沉沦本性之诸烦恼已达于坏灭，故涅槃被称为“善”(sabbhi)。前句“善人之法不老去”(satañca dhammo na jaraṃ upeti)是为了以反显方式说明原因。善人之法，即涅槃，不具诸烦恼沉沦坏灭之性，故依之则不老去。诸烦恼则是其（老去）之因相，故依已述之原因，此（法）不老去。因此说“此”等等。“善”(sabbhi)一词亦是美称，因其显示远离罪恶，意即是善法。因此说：“离欲于彼等中被说为最上”(itivu. 90; a. ni. 4.34)，以及“无有任何法能与彼法相比”(khu. pā. 6.4; su. ni. 227)。 Jarāmaraṇasuttavaṇṇanā niṭṭhitā. 老死经释义终。 4. Piyasuttavaṇṇanā 4. 爱经释义 115. Rahasi gatassāti janasambādhato apakkantassa. Nilīnassa teneva janavivekena ekamantaṃ nisajjāya ekībhāvena paṭisallīnassa viya. Tenāha ‘‘ekībhūtassā’’ti. Sabbaññubhāsitaṃ karonto āha tassa vacanaṃ ‘‘evameta’’nti sampaṭicchitvā tassa vacanaṃ tathāpaccanubhāsanto. Antakenādhipannattā eva khettavatthuhiraññasuvaṇṇādi mānusaṃ bhavaṃ jahato. Anuganti anugataṃ, tameva anugāmīti attho. Nicayanti uparūpari vaḍḍhiyā nicitabhūtaṃ. Samparāyikanti samparāya hitaṃ. 115. “隐秘而行者”(rahasi gatassa)，是说远离人群喧嚣。“如隐者般”(nilīnassa)，是指因远离人群而独坐，犹如隐退一般。因此说“独处者”(ekībhūtassa)。依循一切知者所说，他接受其言“诚然如此”(evameta)，并如是复述其言。因被死神(Antaka)所征服，而舍弃田地、财物、金银等属人之物。“随行”(anugaṃ)，即随从(anugataṃ)，意为跟随于彼。“积聚”(nicayaṃ)，是说不断增多、积累而成。“为来世”(samparāyikaṃ)，是说于来世有益。 Piyasuttavaṇṇanā niṭṭhitā. 爱经释义终。 5. Attarakkhitasuttavaṇṇanā 5. 自护经释义 116. Pīdahananti saṃyamanaṃ. Kammapathabhedaṃ appattassāti supinakālo viya pavattimattatāya kammapathavisesaṃ agatassa. Kammassāti akusalakammassa. Saṃvaranti saṃvarabhāvaṃ dasseti, itarassa pana saṃvarabhāvo purimehi tīhi padehi dassitovāti. Ottappampi gahitameva tadavinābhāvato. Na hi pāpajigucchanaṃ pāpautrāsarahitaṃ, utrāso vā pāpajigucchanarahito atthīti. 116. “抑制”(pīdahanaṃ)，是指制御。“未达到业道差别者”(kammapathabhedaṃ appattassa)，是指如同梦境般，仅是行为的发生，而未达到业道的特殊状态。“业”(kammassa)，是指不善业(akusalakammassa)。“防护”(saṃvaraṃ)，是显示防护的状态；而对于另一者（善业）的防护状态，则已由前三句显示。愧(ottappa)也已包含在内，因其（与惭）不可分离。因为厌恶罪恶不会脱离对罪恶的恐惧，对罪恶的恐惧也不会脱离对罪恶的厌恶。 Attarakkhitasuttavaṇṇanā niṭṭhitā. 自护经释义终。 6. Appakasuttavaṇṇanā 6. 少欲经释义 117. Uḷārasaddo [Pg.178] seṭṭhe bahuke ca dissatīti āha ‘‘paṇīte ca bahuke cā’’ti. Mānamajjanenāti mānavasena madappattiyā. Atikkamanti sādhumariyādavītikkamalakkhaṇaṃ dosaṃ. Kūṭo pāso. 117. “广大”(uḷāra)一词，可见于表示“殊胜”(seṭṭha)与“众多”(bahuka)，因此说“殊胜且众多”(paṇīte ca bahuke ca)。“因慢而醉”(mānamajjanena)，是指因傲慢而达到沉醉的状态。“违犯”(atikkamaṃ)，是指具有违越善法界限之相的过失(dosa)。“欺诈”(kūṭo)，即是陷阱(pāso)。 Appakasuttavaṇṇanā niṭṭhitā. 少欲经释义终。 7. Aḍḍakaraṇasuttavaṇṇanā 7. 半诤事经释义 118. Yasmā kāmanimittaṃ satto sampajānamusā bhāsati, tasmā kāmā tassa patiṭṭhā paccayo kāraṇanti āha ‘‘kāmahetū’’tiādi. Bhadramukhasīsena viṭaṭubhaṃ bhadropacārena upacaratīti attho, vinicchayo karīyati etthāti aḍḍakaraṇaṃ, vinicchayaṭṭhānaṃ. Khippanti kūṭaṃ, macchakhippantipi vaṭṭati. Oḍḍitanti oḍḍanavasena phalaṃ pāpitaṃ. 118. 因为欲的缘故，有情明知而说妄语，所以欲是他的立足处、缘、因，因此说“因欲”(kāmahetu)等。以“善面首”(bhadramukhasīsa)对待恶人(viṭaṭubha)，意即以善行(bhadropacāra)对待；于此作判决，故为“判决”(aḍḍakaraṇaṃ)，即裁判场所(vinicchayaṭṭhānaṃ)。“速”(khippaṃ)，即欺诈(kūṭaṃ)，亦可作“鱼网”(macchakhippaṃ)。“已设陷”(oḍḍitaṃ)，是指以设陷阱的方式使其得到结果。 Aḍḍakaraṇasuttavaṇṇanā niṭṭhitā. 半诤事经释义终。 8. Mallikāsuttavaṇṇanā 8. 茉莉夫人经释义 119. ‘‘Kasmā pucchatī’’ti? Pucchākāraṇaṃ codetvā samudayato paṭṭhāya dassetuṃ ‘‘ayaṃ kira mallikā’’tiādi vuttaṃ. Mālārāmaṃ gantvāti attano pitu mālārāmaṃ rakkhaṇatthañceva avasesapupphaggahaṇatthañca gantvā. Kāsigāmeti kāsiraṭṭhassa gāme. So kira gāmo mahākosalarājena attano dhītuyā patigharaṃ gacchantiyā pupphamūlatthāya dinno, taṃnimittaṃ. Bhāgineyyena ajātasattunā. Tassāti rañño pasenadissa. Sāti mallikā. Nivattitunti tassā dhammatāya nivattituṃ tassā vacanaṃ paṭikkhipituṃ. Nevajjhagāti vattamānatthe atītavacananti āha ‘‘nādhigacchatī’’ti. Puthu attāti tesaṃ sattānaṃ attā. 119. “为何问？”(kasmā pucchati) 探究提问的原因，为从缘起开始显示，故说“这位茉莉”(ayaṃ kira mallikā)等。“去花园”(mālārāmaṃ gantvā)，是指为了守护父亲的花园以及采摘余花而去。“在迦尸村”(kāsigāme)，即在迦尸国(kāsiraṭṭha)的村庄。据说那村庄是憍萨罗(Kosala)大王在其女出嫁时，为作花资而赐予的。“外甥阿闍世”(bhāgineyyena ajātasattunā)。“他的”(tassa)，是指波斯匿王(Pasenadi)的。“她”(sā)，是指茉莉夫人(Mallikā)。“为阻止”(nivattituṃ)，是指依她的本性而阻止，拒绝她的话。“未得”(nevajjhagā)，是以过去时表示现在时，因此说“未获得”(nādhigacchati)。“种种我”(puthu attā)，是指那些有情的我。 Mallikāsuttavaṇṇanā niṭṭhitā. 茉莉夫人经释义终。 9. Yaññasuttavaṇṇanā 9. 祭祀经释义 120. Thūṇanti [Pg.179] yaññūpatthambhaṃ. Upanītāni yaññaṃ yajituṃ ārambhāya. Ettāvatāti ‘‘idha, bhante…pe… rudamānā parikammāni karontī’’ti ettakena pāṭhena. Sanniṭṭhānanti ‘‘naṃ itthiṃ labhissāmi nu kho, na nu kho labhissāmī’’ti nicchayaṃ avindanto na ñāyanto. Pheṇuddehakanti yathā yattha kuthite pheṇaṃ uddehati na upadhīyati, evaṃ anekavāraṃ pheṇaṃ uṭṭhāpetvā. Taṃ divasanti tasmiṃ raññā niddaṃ alabhitvā dukkhaseyyadivase. Ālokaṃ oloketvāti lohakumbhimukhavaṭṭisīse patte tattha mahantaṃ ālokaṃ oloketvā. Attāno vacanaṃ rañño pavattiñāpanatthaṃ. Mahāsaddo udapādi ‘‘evarūpaṃ yaññaṃ rājā kārāpetī’’ti. Vattukāmo ahosi, vattuñca pana avisahanto ‘‘sa’’ iti vatvā lohakumbhiyaṃ nimuggo. Imaṃ gāthaṃ vattukāmo ahosīti ayaṃ panettha sambandho. Esa nayo sesapadadvayepi. Dhammabheriṃ carāpesuṃ ‘‘koci kañci pāṇaṃ mā hanatū’’ti. So itthisāmiko puriso sotāpattiphale patiṭṭhahi attano upanissayasampattiyā sattu ca desanāvilāsasampattiyā, rājā pana mahābodhinirujjhanasabhāvattā kiñci visesaṃ nādhigacchi. 120. “柱”(thūṇaṃ)，即祭祀的支撑物(yaññūpatthambhaṃ)。“已献上”(upanītāni)，是为开始祭祀而准备。“至此”(ettāvatā)，即以此文句：“尊者，在此……乃至……哭泣着准备”。“犹豫”(sanniṭṭhānaṃ)，是指“我能否得到那个女人呢？”，无法决定，不能了知。“泡沫涌起”(pheṇuddehakaṃ)，犹如在沸腾处，泡沫涌起而不息，如是多次令泡沫升起。“那一日”(taṃ divasaṃ)，即国王不得安眠、痛苦卧床之日。“见光明”(ālokaṃ oloketvā)，即到达铜锅口边缘的顶上，看到那里的巨大光明。为告知国王自己的话语与事情的经过。大声生起：“国王正举行如此祭祀！”他本想说话，但不能忍受，只说了一个“萨”(sa)字，便沉入铜锅。他本想说此偈颂，这是此处的关联。其余二句，理路亦然。他们令人敲响法鼓(dhammabheriṃ)宣告：“任何人不得杀害任何生命！”那位女人的丈夫，因自身的近因缘成就(upanissayasampatti)及导师说法的善巧成就(desanāvilāsasampatti)，安住于入流果(sotāpattiphala)；而国王，因其本性会障碍大菩提(mahābodhi)，未证得任何殊胜。 Saṅgahavatthūnīti lokassa saṅgahakāraṇāni. Nipphannasassato navabhāge kassakassa datvā raññaṃ ekabhāgaggahaṇaṃ dasamabhāgaggahaṇaṃ. Evaṃ kassakā haṭṭhatuṭṭhā sassāni sampādentīti āha ‘‘sassasampādane medhāvitāti attho’’ti. Tato orabhāge kira chabhāgaggahaṇaṃ jātaṃ. Chamāsikanti channaṃ channaṃ māsānaṃ pahonakaṃ. Pāsetīti pāsagate viya karoti. Vācāya piyassa piyakarassa kammaṃ vācāpeyyaṃ. Sabbaso raṭṭhassa iddhādibhāvato khemaṃ. Nirabbudaṃ coriyābhāvato. Idañhi raṭṭhaṃ acoriyaṃ niraggaḷanti vuccati apārutagharabhāvato. “摄事”(saṅgahavatthūni)，即是世间的摄受之因(saṅgahakāraṇāni)。从已成熟的庄稼中，给予农夫九份，国王收取一份，即收取十分之一。如是，农夫欢喜满足，令庄稼丰产，因此说“于庄稼丰产有智慧”(sassasampādane medhāvī)。此后，据说变成了收取六分之一。“六月量”(chamāsikaṃ)，即足够六个月之用。“束缚”(pāseti)，是指使其如同落入罗网。由语而生的可爱、可喜之行为，即是“爱语”(vācāpeyyaṃ)。国家因繁荣等而“安稳”(khemaṃ)。因无盗贼而“无患”(nirabbudaṃ)。此国因家门不闭(apārutagharabhāvato)而被称作“无盗”(acoriyaṃ)、“无闩”(niraggaḷaṃ)。 Uddhaṃmūlakaṃ katvāti ummūlaṃ katvā. Dvīhi pariyaññehīti mahāyaññassa pubbabhāge pacchā ca pavattetabbehi dvīhi parivārayaññehi. Sattavīsati…pe… nassāti sattavīsādhikānaṃ tiṇṇaṃ pasusatānaṃ dvāvīsatiyā assādīhi ca saṭṭhiadhikadvisataāraññakapasūhi ca saddhiṃ sampiṇḍitānaṃ pana [Pg.180] navādhikachasatapasūnaṃ māraṇena bheravassa pāpabhīrukānaṃ bhayāvahassa. Tathā hi vadanti – “令根向上”(uddhaṃmūlakaṃ katvā)，即连根拔起(ummūlaṃ katvā)。“以二围绕祭”(dvīhi pariyaññehīti)，是指在大祭(mahāyañña)之前后应举行的两种附属祭祀(parivārayaññehi)。“二十七……乃至……毁灭”，是指通过杀害总计六百零九只牲畜——即三百二十七只牲畜、二十二匹马等，以及二百六十只野生动物——此乃恐怖之事，为惧怕罪恶者带来怖畏。诚如所言： ‘‘Chasatāni niyujjanti, pasūnaṃ majjhime hani,Assamedhassa yaññassa, adhikāni navāpi cā’’ti. “六百牲畜被献祭，于马祭(assamedha)中，复增其九。” Sammanti yugacchidde pakkhipitabbadaṇḍakaṃ. Pāsentīti khipanti. Saṃhārimehīti sakaṭehi vahitabbehi yūpehi. Pubbe kira eko rājā sammāpāsaṃ yajanto sarassatinadītīre pathaviyā vivare dinne nimuggoyeva ahosi. Andhabālabrāhmaṇā gatānugatigatā ‘‘ayaṃ tassa saggagamanamaggo’’ti saññāya tattha sammāpāsayaññaṃ paṭṭhapenti. Tena vuttaṃ ‘‘nimuggokāsato pabhutī’’ti. Ayūpo appakadivaso yāgo, sayūpo bahudivasaṃ sādheyyo satrayāgo. Mantapadābhisaṅkhatānaṃ sappimadhūnaṃ vājamiti samaññā, hiraññasuvaṇṇagomahiṃ sādisattarasakadakkhiṇassa. Sāragabbhakoṭṭhāgārādīsu natthettha aggaḷanti niraggaḷo. Tattha kira yaññe attano sāpateyyaṃ anavasesato anigūhitvā niyyātīyati. Mahārambhāti bahupasughātakammā. Aṭṭhakathāyaṃ pana ‘‘vividhā yattha haññare’’ti vakkhamānattā ‘‘mahākiccā’’ti attho vutto, idha ‘‘mahārambhāti papañcavasena ajeḷakā’’tiādi vuttanti ‘‘bahupasughātakammā’’ti attho vutto. Nirārambhāti etthāpi vuttanayena attho veditabbo. Anugataṃ kulanti anukulaṃ, kulānugatanti attho veditabbo. Tenāha ‘‘yaṃ niccabhattādi…pe… attho’’ti. “投网”(sammanti)指应投入轭孔中的木杖。“投掷”(pāsenti)即抛掷(khipanti)。“需搬运的”(saṃhārimehi)指应当用车运载的木桩。古时有一国王举行正网祭(sammāpāsa)，在萨拉洒蒂(Sarassatī)河畔，当大地裂开时，他便沉没其中。愚痴的婆罗门随波逐流，误以为“此乃升天之道”，便在那里设立正网祭。因此说：“从沉没之处开始”。无柱祭(ayūpa)是短期祭祀，有柱祭(sayūpa)是需长期完成的会祭(satrayāga)。由咒语所成的酥油与蜂蜜名为“活力祭品”(vāja)，以及黄金、白银、牛、水牛等十七种布施物。在核心仓库等处若无门闩，即为“无闩”(niraggaḷo)。据说在祭祀时，要毫无保留、毫不隐藏地献出自己全部的财产。“大兴作”(mahārambha)指杀害众多牲畜之事。但在义注中，因将说“种种生物在此被杀”，故其义为“多事务”；此处又说“大兴作，即就铺陈而言，如羊等”，故其义为“杀害众多牲畜之事”。“无兴作”(nirārambha)之义也应按此理推知。“随顺家族”(anugataṃ kulaṃ)即是“顺于家族”(anukulaṃ)，应理解为随顺家族之义。因此说：“经常供养等……其义”。 Yaññasuttavaṇṇanā niṭṭhitā. 《祭祀经》释义终。 10. Bandhanasuttavaṇṇanā 10. 束缚经释义 121. Idanti ‘‘idha, bhante’’tiādikaṃ vacanaṃ. Te bhikkhū ārocesunti sambandho. Tesūti tesu raññā bandhāpitamanussesu. Sukatakāraṇanti sukāraṇakiriyaṃ ārocesuṃ, na kevalaṃ tesaṃ manussānaṃ bandhāpitabhāvaṃ[Pg.181]. Idāni tamatthaṃ vitthārato dassetuṃ ‘‘rañño kirā’’tiādi vuttaṃ. Aṭṭhavaṅkoti aṭṭhaṃso. Antogharacārinoti antepuravāsino. 121. “此”(idaṃ)指“尊者，在此”等话语。应与“那些比丘们禀告”相连接。“于彼等”(tesu)指于那些被国王囚禁的人。“善行之因”(sukatakāraṇaṃ)是说他们禀告了善因之行，而不仅仅是那些人被囚禁之事。现在为了详细说明其义，而说“据说国王”等语。“八曲”(aṭṭhavaṅka)即八分之一。“内宫行走者”(antogharacārino)即后宫居住者。 Ukkaṭṭheti yuddhe. Mantīsūti guttamantīsu. Akutūhalanti saññataṃ. Piyanti piyāyitabbaṃ. Annapānamhi madhure abhutte uppanne. Attheti atthe kicce jāte thiranti na kathenti kāyabalamattena apanetuṃ sakkuṇeyyattā. Suṭṭhu rattarattāti ativiya rattā eva hutvā rattā. Sārattenāti sārabhāvena sārabhāvasaññāya. Ohārinanti heṭṭhā haraṇasīlanti āha ‘‘catūsu apāyesu ākaḍḍhanaka’’nti. Sithilanti sithilākāraṃ, na pana sithilaṃ. Tenāha bhagavā ‘‘duppamuñca’’nti. “卓越”(ukkaṭṭhe)指在战斗中。“于谋臣”(mantīsu)指于秘密谋议者。“无好奇”(akutūhalaṃ)是自我约束。“喜爱”(piyaṃ)指应被喜爱之物。指对尚未食用的甜美饮食生起（喜爱）。“有事”(atthe)指有事情发生时，他们不说“坚定”(thiraṃ)，因为仅凭体力就能排除。“极染著”(suṭṭhu rattarattā)是极其染著，已然被染。“以坚实”(sārattena)指以坚实的状态、对坚实状态的认知。“拖下者”(ohārinaṃ)是向下牵引的习性，故说“能牵引至四恶趣”。“松弛”(sithilaṃ)指松弛的样子，但并非真的松弛。因此世尊说“难以解脱”。 Bandhanasuttavaṇṇanā niṭṭhitā. 《束缚经》释义终。 Paṭhamavaggavaṇṇanā niṭṭhitā. 第一品释义终。 2. Dutiyavaggo 2. 第二品 1. Sattajaṭilasuttavaṇṇanā 1. 七结发者经释义 122. Pubbārāmasaṅkhāteti sāvatthinagarassa pubbadisāya katattā pubbārāmeti saṅkhaṃ gate. Tatrāti ‘‘migāramātuyā pāsāde’’ti tasmiṃ saṃkhittavacane. Ayaṃ idāni vuccamānā anupubbikathā ādito paṭṭhāya anukkamakathā. Patthanaṃ akāsi tassa bhagavato aggupaṭṭhāyikaṃ ekaṃ upāsikaṃ disvā taṃ ṭhānantaraṃ ākaṅkhantī. Meṇḍakaputtassāti meṇḍakaseṭṭhiputtassa. Mātiṭṭhāne ṭhapesi tassā upakāraṃ garubhāvañca disvā. Tāya kārite pāsādeti tāya mahāupāsikāya mahālatāpasādhanaṃ vissajjetvā navahi koṭīhi karīsamatte bhūmibhāge kārite sahassagabbhapaṭimaṇḍite pāsāde. 122. 名为“东园”(Pubbārāma)，是因为它建在舍卫城(Sāvatthī)的东边，故得此名。“于彼处”(tatra)指在“鹿母殿”(Migāramātuyā pāsāde)这句简略的话中。现在所说的，是从头开始的次第叙述。她看见世尊的一位首席女侍者优婆夷，因渴望得到那个地位而发愿。“面达迦(Meṇḍaka)之子”即面达迦长者之子。（长者）看到她的帮助和可敬之处，便将她置于母亲的地位。“于她所造的殿堂中”(tāya kārite pāsāde)指于那位大优婆夷舍弃大藤饰(mahālatāpasādhana)，花费九俱胝(koṭi)，在一块面积如一“伽里沙”(karīsa)的土地上建造的、由一千个房间庄严的殿堂中。 Parūḷhakacchāti parūḷhakacchalomā. Kamaṇḍalughaṭikādiṃ pabbajitaparikkhāraṃ. Naggabhogganissirikānanti naggānañceva bhoggānañca nissirikānañca. Te hi anivatthavatthatāya naggā ceva, acelakavatādinā bhoggasarīratāya bhoggā, sobhārahitatāya nissirikā ca. Attanā diṭṭhasutaṃ [Pg.182] paṭicchādetvā na katheyyunti akāraṇametaṃ tesaṃ raññā payuttacarapurisabhāvato. Evaṃ kate pana te ‘‘aññepi pabbajitā atthīti ayaṃ jānātī’’ti maññeyyunti kohaññacitto evaṃ akāsīti sakkā viññātuṃ. Tathā hi tenatthena aparitosamāno ‘‘apicā’’tiādimāha. “腋毛长者”(parūḷhakaccha)即腋毛丛生者。“军持、水瓶等”(kamaṇḍalughaṭikādiṃ)是出家人的资具。“于裸形、蜷曲、无光彩者”(naggabhogganissirikānaṃ)即于裸形者、蜷曲者与无光彩者。他们因不穿衣服而为裸形者，因裸体行等而身体蜷曲故为蜷曲者，因无光彩而为无光彩者。他们隐藏自己所见所闻而不说，这并非没有原因，因为他们是国王派出的密探。如果这样做，他们可能会想：“此人知道还有其他出家人”，可以理解他是怀着欺骗之心而如此行事。正因如此，他对这个解释不满意，所以说了“再者”等语。 Kāsikacandananti ujjalacandanaṃ. Taṃ kira vaṇṇavasena samujjalaṃ hoti pabhassaraṃ, tadatthameva naṃ saṇhataraṃ karonti. Tenāha ‘‘kāsikacandananti saṇhacandana’’nti. Vaṇṇagandhatthāyāti vaṇṇasobhatthañceva sugandhabhāvatthañca. Vaṇṇagandhatthāyāti chavirāgakaraṇatthañceva sugandhatthāya ca. ‘‘Gihinā’’tiādīhi padehi evaṃ pamādavihārinā tayā arahanto duviññeyyāti dasseti. “迦尸栴檀”(kāsikacandanaṃ)指光亮的栴檀。据说它因颜色而极为明亮、光耀，为此他们将它做得更加细腻。因此说“迦尸栴檀是细腻的栴檀”。“为色与香故”(vaṇṇagandhatthāya)是为了色泽之美和气味之香。“为色与香故”也是为了使肤色光润和产生香气。以“在家人”等词句，表明像你这样放逸而住的人，是难以了知阿罗汉的。 Saṃvāso nāma idha kālena upasaṅkamananti dassento ‘‘upasaṅkamantenā’’ti āha. Kāyavācāhi asaṃyatenapi saṃyatākāro, asaṃvutindriyenapi saṃvutindriyākāro. Pariggahessāmīti vīmaṃsissāmi ‘‘parisuddhaṃ nu kho, no’’ti. Sappaññenāti sīlapariggaṇhanapaññāya sappaññena. Jānituṃ na sakkoti sabhāvassa sato sīlassa anupadhāraṇato. 此处所谓“共住”(saṃvāso)，是为了表明是“适时地亲近”，才说“藉由亲近”。即使身语未调伏，也装出已调伏的样子；即使诸根未守护，也装出已守护的样子。“我将审察”(pariggahessāmi)即我将查究“（此戒）究竟清净否？”。“有慧者”(sappaññena)指具有审察戒行之慧者。由于不能省察真实存在的戒，因此无法了知。 Kathanenāti aparāparaṃ kathanena. Tathā hi vakkhati ‘‘ekaccassa hī’’tiādi. Ariyavohāroti diṭṭhādilakkhaṇena voharito ‘‘diṭṭhaṃ adiṭṭha’’ntiādinā pavuttasaddavohāro. Tassa pana kāraṇameva gaṇhanto ‘‘ettha cetanā’’ti āha. Esa nayo anariyavohārepi. Paramatthato hi saccavācādayo musāvādādayo cetanālakkhaṇāti. Paññattivohāro tathā tathā voharitabbato evamāha ‘‘saṃvohārena kho, mahārāja, soceyyaṃ veditabba’’nti. “以言说”(kathanena)即接连不断地言说。诚如接下来将说的“因为对某些人而言”等。“圣言说”(ariyavohāra)指以见等为特征而说，即如“见为不见”等所说的言语表达。而只取其原因时，则说“此处有思”。此理亦适用于非圣言说。因为从胜义而言，真实语等和妄语等都是以思为特征。“施设言说”(paññattivohāra)是因为应如是如是地表达，所以这样说：“大王，清净应通过交往来了知”。 Ñāṇathāmoti ñāṇaguṇabalaṃ, yena ṭhānuppattikapaṭibhānādinā accāyikakiccakaraṇīyāni niṭṭhāpeti. Saṃkathāyāti atthavīmaṃsanavasena pavattāya sammākathāya. Uppilavati lahukabhāvato. Heṭṭhācarakāti avacarakā. Ye anupavisitvā paresaṃ rahassavīmaṃsanavasena pavattā, tesu ocarakavohāroti vuttaṃ ‘‘carā hī’’tiādi. “智力”(ñāṇathāmo)指智慧的功德之力，凭借此力，能以机敏、辩才等完成紧急要务。“以交谈”(saṃkathāya)指以考察义理的方式进行的正当谈话。“上浮”(uppilavati)是由于轻浮。“下劣行者”(heṭṭhācarakā)即密探(avacarakā)。那些潜入其中，以探查他人秘密为事的人，被称为密探(ocaraka)，如说“行者”等。 Vaṇṇasaṇṭhānenāti vaṇṇena vā saṇṭhānena vā vaṇṇapokkharatāya vā saṇṭhānasampattiyā vā. Sujāno pesalo vissaseti yojanā. Lahukadassanenāti [Pg.183] parittadassanena vijjukena viya. Parikkhārabhaṇḍakenāti pabbajitaparikkhārabhūtena bhaṇḍakena. Lohaḍḍhamāsoti lohamayo upaḍḍhagghanakamāso. “以色与形”(vaṇṇasaṇṭhānena)指以颜色或形状，或以色泽之美，或以形状之完美。“善知者”(sujāno)、“柔顺者”(pesalo)，“信任”(vissaseti)，这是（句子的）连接。“以轻见”(lahukadassanena)指如闪电般短暂地一见。“以资具”(parikkhārabhaṇḍakena)指作为出家资具的物品。“铁半钱”(lohaḍḍhamāso)指铁制的、价值半个“马萨咖”(māsa)的钱币。 Sattajaṭilasuttavaṇṇanā niṭṭhitā. 《七结发者经》释义终。 2. Pañcarājasuttavaṇṇanā 2. 五王经释义 123. Rūpāti rūpasaṅkhātā kāmaguṇā. Te pana nīlādivasena anekabhedabhinnāpi rūpāyatanattā cakkhuviññeyyataṃ nātivattantīti āha ‘‘nīlapītādibhedaṃ rūpārammaṇa’’nti. To-saddopi dā-saddo viya kālattho hotīti āha ‘‘yatoti yadā’’ti. Manaṃ āpayati vaḍḍhetīti manāpaṃ, manoramaṃ. Manāpanipphattitanti tassa puggalassa manasā piyāyitaṃ, tassa aggabhāvena pariyantaṃ paramaṃ koṭiṃ katvā pavattitanti attho. Puggalamanāpanti ārammaṇasabhāvaṃ acintetvā puggalassa vasena manāpabhāveneva iṭṭhatāya iṭṭhanti. Sammutīti samaññā. Puggalamanāpaṃ nāma saññāvipallāsavasena viparītampi gaṇhāti itarasabhāvatoti āha ‘‘yaṃ ekassa…pe… iṭṭhaṃ kanta’’nti. Idāni taṃ jivhāviññeyyavasena yojetvā dassento ‘‘paccantavāsīna’’ntiādimāha. Idaṃ puggalamanāpanti idaṃ yathāvuttaṃ jivhāviññeyyaṃ viya aññampi evaṃjātikaṃ tena tena puggalena manāpanti gahetabbārammaṇaṃ puggalamanāpaṃ nāma. 123. “色(rūpa)是指名为色的欲乐。此等虽依青、黄等而有多种差别，但因其为色处(rūpāyatana)，不超越眼识所识知，故说‘青、黄等差别的色所缘’。‘to’字亦如‘dā’字，有时间之义，故说‘yatoti即yadā’。使心增长(Manaṃ āpayati vaḍḍheti)，故为‘悦意’(manāpaṃ)，即心所喜乐(manoramaṃ)。‘悦意圆满’(Manāpanipphattita)是说，为该个人心中所喜爱，以其为最上，达到究竟、顶点的状态而转起之义。‘个人所悦’(Puggalamanāpa)是说，不思惟所缘的自性，仅依个人而为悦意，故为可意。‘世俗’(Sammuti)即名称(samaññā)。所谓‘个人所悦’，是因想颠倒(saññāvipallāsa)故，亦将相异自性的事物执取为悦意，故说‘于一人……乃至……为可意、可爱’。今为显示其与舌识所识知者相应，而说‘边地居民’等。此‘个人所悦’是说，如此处所说舌识所识知者，其他此类为各个个人所执取为悦意的所缘，即名为‘个人所悦’。 Loke paṭivibhattaṃ natthi, vibhajitvā dassanena lokena madhurajātenapi paṭivibhattaṃ katvā gahetuṃ na sakkuṇeyyāti adhippāyo. Tenāha ‘‘vibhajitvā pana dassetabba’’nti. Dibbakappampīti devalokapariyāpannasadisampi amanāpaṃ upaṭṭhāti uḷārapaṇītārammaṇaparicayato. Majjhimānaṃ pana…pe… vibhajitabbaṃ tesaṃ manāpassa manāpato, amanāpassa amanāpato upaṭṭhānato. Tatthapi iṭṭhāniṭṭhaparicchedo nippariyāyato evaṃ veditabboti dassento āha ‘‘tañca paneta’’ntiādi. Tañca panetaṃ iṭṭhāniṭṭhabhūtaṃ ārammaṇaṃ kāmāvacarajavanesu akusalassa vasena yebhuyyena [Pg.184] pavattatīti katvā tattha ‘‘rajjati dussatī’’ti akusalasseva pavatti dassitā. Sesakāmāvacarassapi vasena pavatti labbhateva. Tathā hi taṃ appaṭikūlepi paṭikūlākārato, paṭikūlepi appaṭikūlākārato pavattatīti. Vipākacittaṃ iṭṭhāniṭṭhaṃ paricchindati, na sakkā vipākaṃ vañcetunti. Kusalakammaṃ hi ekantato iṭṭhameva, akusalakammañca aniṭṭhameva, tasmā tattha uppajjamānaṃ vipākacittaṃ yathāsabhāvato pavattatīti. 其意为：世间无有分别，纵以分别观察，世人亦不能将甘美之物分别而执取。因此说“然应分别而显示”。“即使天界之境”(Dibbakappampīti)是说，即使等同天界者，亦因熟悉广大、胜妙的所缘而现起为不悦意。然于中等之人……乃至……应分别，因于彼等，悦意者作为悦意而现起，不悦意者作为不悦意而现起。于此，为显示可意与不可意的界限应如是无差别地了知，而说“而此”等。而此成为可意与不可意的所缘，于欲界速行心中，多依不善而转起，故于彼处显示了不善的转起，即“染著、瞋恚”。依其余欲界心亦可得其转起。诚然，其于非可厌者亦以可厌之相而转起，于可厌者亦以非可厌之相而转起。异熟心(vipākacitta)能辨别可意与不可意，异熟(vipāka)不可欺也。善业(kusalakamma)确实是纯粹可意的，不善业(akusalakamma)是纯粹不可意的，是故于彼处生起的异熟心，乃依自性而转起。 Yaṃ pana sammohavinodaniyaṃ ‘‘kusalakammajaṃ aniṭṭhaṃ nāma natthī’’ti ettakameva vuttaṃ, taṃ pana nidassanamattaṃ daṭṭhabbaṃ. Tena sobhanaṃ akusalakammajampi ekaccānaṃ sattānaṃ iṭṭhanti anuññātaṃ siyā. Kusalakammajaṃ pana sabbesaṃ iṭṭhamevāti vadanti. Tiracchānagatānaṃ kesañci manussarūpaṃ amanāpaṃ, yato te disvāva palāyanti. Manussā ca devatānaṃ rūpaṃ disvā bhāyanti, tesampi vipākaviññāṇaṃ taṃ rūpaṃ ārabbha kusalavipākameva uppajjati, tādisassa pana puññassa abhāvā na tesaṃ tattha abhirati hotīti daṭṭhabbaṃ. Kusalakammajassa pana aniṭṭhassa abhāvo viya akusalakammajassa sobhanassa iṭṭhassa abhāvo vattabbo. Hatthiādīnampi hi akusalakammajaṃ manussānaṃ akusalavipākasseva ārammaṇaṃ, kusalakammajaṃ pana pavatte samuṭṭhitaṃ kusalavipākassa, iṭṭhārammaṇena vomissakattā appakaṃ akusalakammajaṃ bahulaṃ akusalavipākuppattiyā kāraṇaṃ na bhavissatīti sakkā vattuṃ. Idāni tameva vipākavasena iṭṭhāniṭṭhārammaṇavavatthānaṃ vibhāvetuṃ ‘‘kiñcāpi hī’’tiādi vuttaṃ. Tayidaṃ sammutimanāpasaṃvibhāgatthaṃ vuttaṃ, idha pana na tathā vibhattanti āha ‘‘bhagavā panā’’tiādi. 然于《破迷论》(Sammohavinodanī)中所说“善业所生者，无有不可意”，仅此一句，当知其为例示。由此，不善业所生之美好者，于某些有情亦可被承认为可意。然善业所生者，于一切有情皆为可意，如是说。于某些畜生，人之色为不悦意，是故彼等见而逃遁。人见天神之色亦会怖畏，于彼等，缘彼色而生起的异熟识，实为善异熟，然因无有如是福德，故彼等于此无有喜乐，当如是知。又如善业所生无有不可意者，不善业所生之美好可意者亦无有，此为例示。诚然，于象等，不善业所生者，乃人之不善异熟的所缘；然善业所生者，于流转中生起，为善异熟的所缘。因与可意所缘混杂，故可说：少量不善业所生者，将不成为多量不善异熟生起之因。今为阐明依异熟而确立可意、不可意所缘，而说“虽然”等。此乃为分别世俗所悦而说，然此处非如是分别，故世尊说“然而”等。 So upāsako candanaṅgalagāme jātattā ‘‘candanaṅgaliko’’ti paññāyati, ‘‘candanavilāso’’ti keci. Tassa upāsakassa paṭibhānaṃ udapādīti yojanā. Te rājāno hatappabhe hatasobhe disvāti sambandho. Udakābhisitteti udakena abhisiñcite. Aṅgāre viyāti aṅgārakkhaṇe viya. 彼优婆塞(upāsaka)因生于旃檀伽罗村(Candanaṅgalagāma)，故被称为“旃檀伽罗人”(Candanaṅgaliko)，亦有人称其为“旃檀庄严”(Candanavilāso)。应连接为：彼优婆塞生起辩才。应关联为：见彼诸王失去光彩、失去光辉。“以水浇灌”(udakābhisitte)即以水浇洒。“如炭火”(aṅgāre viya)即如一堆炭火。 Kālassevāti pageva. Avigatagandhaṃ taṅkhaṇavikasitatāya. Īdisaṃ vacananti ‘‘acchādesī’’ti evarūpaṃ vacananti. “及时”(Kālasseva)即清晨。“香气未散”(Avigatagandhaṃ)是因其刹那间开放。“如是语”(Īdisaṃ vacanaṃ)即“覆盖了”(acchādesi)如是之语。 Pañcarājasuttavaṇṇanā niṭṭhitā. 五王经释义终。 3. Doṇapākasuttavaṇṇanā 3. 多那食经释义 124. ‘‘Doṇapākakura’’nti [Pg.185] ettha vibhattilopaṃ katvā niddesoti āha ‘‘doṇapākaṃ kura’’nti. Doṇassāti catunnaṃ āḷhakānaṃ, soḷasanāḷīnanti attho. Tadupiyanti tadanurūpaṃ, tassa vuttaparimāṇassa anucchavikanti attho. Pubbeti taṃdivasato purimataradivasesu. Balavāti mahā. Bhattapariḷāhoti bhattasammadahetuko. Assa rañño ubhosu passesu gahitatālavaṇṭā bījanti yamakatālavaṇṭehi. Phāsuvihāranti bhojane mattaññutāya laddhabbasukhavihāraṃ. Bhojanamattaññū hi sukhavihāro hoti. Tenāha ‘‘tanukassa bhavanti vedanā, saṇikaṃ jīrati āyu pālaya’’nti. 124. 于“Doṇapākakuraṃ”一句，是省略格变化的解释，故说“doṇapākaṃ kuraṃ”。“一斗”(Doṇassa)即四阿罗迦(āḷhaka)，意为十六纳利(nāḷī)。“与之相配”(Tadupiyaṃ)即与之相应，意为与所说分量相称。“先前”(Pubbe)即在那天之前的日子里。“强”(Balavā)即大。“食恼”(Bhattapariḷāho)即因食物昏沉。于彼王两侧，手持多罗扇者以成对的多罗扇(yamakatālavaṇṭehi)扇凉。“安乐住”(Phāsuvihāraṃ)即由饮食知量而当得的安乐住。饮食知量者确实是安乐住。因此说：“彼感受变轻，缓慢消化护寿命”。 Tanukassāti tanukā assa puggalassa, bhuttapaccayā visabhāgavedanā na hontīti attho. Saṇikanti mandaṃ mudukaṃ, aparissayamevāti attho. Jīratīti paribhuttāhāro paccati. Āyupālayanti nirodho avedano jīvitaṃ rakkhanto. Atha vā saṇikaṃ jīratīti so bhojane mattaññū puggalo parimitāhāratāya saṇikaṃ cirena jīrati jaraṃ pāpuṇāti jīvitaṃ pālento. “彼感受变轻”(Tanukassa)是说，于此人，感受变轻，意为因所食而有的不调和之受不会生起。“缓慢”(Saṇikaṃ)即轻缓、柔和，意为无有困难。“消化”(Jīrati)即所食之食物被消化。“护寿命”(Āyupālayaṃ)即无有苦受的止息，守护着生命。或者，“缓慢衰老”(saṇikaṃ jīrati)是说，彼饮食知量之人，因饮食有节，故缓慢地、长久地衰老，达到年老，守护着生命。 Pariyāpuṇitvāti ettha yathā sabbaṃ so pariyāpuṇi, tato parañca yathā paṭipajji, taṃ dassetuṃ ‘‘raññā saddhi’’ntiādi vuttaṃ. Tāvatake taṇḍule hāreyyāsi tadupiyañca byañjananti ānetvā sambandho. 于“遍学”(Pariyāpuṇitvā)一句，为显示彼如何全部遍学，以及其后如何行持，而说“与王一起”等。应连接为：“你当取来如是量的米及与之相配的菜肴”。 Purisabhāgo esāti majjhimena purisena bhuñjitabbabhāgo eso, yadidaṃ nāḷikodanamattaṃ. Sallikhitasarīratāti bhamaṃ āropetvā ullikhitassa viya sabbapariḷāhavūpasamassa puthulatāpagatasarīrassa. Sīlaṃ samparāyikatthoti vuttaṃ, kuto panettha sīlanti āha ‘‘bhojane’’tiādi. Sīlaṅgaṃ nāma hotīti catupārisuddhisīlassa avayavo eko bhāgo hoti. “此为一人份”(Purisabhāgo esa)即此为中等身材者所应食之份，亦即一纳利(nāḷikā)饭量。“身已减损”(Sallikhitasarīratā)是说，其身已离肥胖，一切热恼皆已平息，犹如置于车床刮削一般。说“戒为来世之利”，然此处戒从何而来？故说“于饮食”等。“名为戒支”是说，其为四遍清净戒(catupārisuddhisīla)的一个部分、一个成分。 Doṇapākasuttavaṇṇanā niṭṭhitā. 多那食经释义终。 4. Paṭhamasaṅgāmasuttavaṇṇanā 4. 初战经释义 125. Vedena [Pg.186] ñāṇena īhati iriyatīti vedehī, kosalarājabhaginī ajātasattuno mātā, sā kira sampajaññajātikā. Tenāha ‘‘paṇḍitādhivacana’’nti, cattāri aṅgāni etissanti caturaṅginī. Dvinnaṃ rajjānanti kāsikarajjamagadharajjānaṃ antare, so pana gāmo kāsikarajjo. 125. 以慧(veda)、以智(ñāṇa)而努力、行动，故为维德希(Vedehī)。她是憍萨罗(Kosala)王的妹妹，阿闍世(Ajātasattu)的母亲，据说她生而具有正知。因此说：“此为智者之称”。具四支，故为四支军(caturaṅginī)。“两国之间”即迦尸国与摩揭陀(Magadha)国之间，然彼村庄属于迦尸国。 Pāpāti lāmakā nihīnācārā. Mejjati siniyhatīti metti, sā etesu atthīti mittā. Saha ayanti pavattantīti sahāyā. Sampavaṅkanti suṭṭhu onataṃ. Jayakāraṇaṃ disvā āha, tathā hi ‘‘ajja imaṃ rattiṃ dukkhaṃ setī’’ti kālaparicchedavasena vuttaṃ. Verighāto nāma veripuggale satīti āha ‘‘veripuggalaṃ labhatī’’ti. 恶者(Pāpā)，即卑劣、行为低下者。“Metti”意为喜爱、亲爱，具此者为“mittā”（朋友）。一起前行者，故称“sahāyā”（同伴）。“Sampavaṅkanti”指完全顺从。见胜利之因，便说‘今夜将痛苦地睡去’，此乃依时间限定而说。所谓击败敌人(Verighāto)，是指有敌对之人(veripuggala)存在，故说‘获得敌对之人’。 Paṭhamasaṅgāmasuttavaṇṇanā niṭṭhitā. 初战经释义终。 5. Dutiyasaṅgāmasuttavaṇṇanā 5. 第二战经释义 126. Suṇāthāti ‘‘vatvā’’ti vacanaseso. Upakappatīti sambhavati. Sayhaṃ hotīti kātuṃ sakkā hoti. ‘‘Yadā caññe’’ti ca-kāro nipātamattanti āha ‘‘yadā aññe’’ti. Vilumpantīti vināsaṃ acchindanaṃ karonti. Vilumpīyatīti viluttaparasantakassa asakattā puggalo diṭṭhadhammikaṃ kammaphalaṃ paṭisaṃvedento viya sayampi parena vilumpīyati, dhanajāniṃ pāpuṇāti. ‘‘Kāraṇa’’nti hi maññatīti pāpakiriyaṃ attano hitāvahaṃ kāraṇaṃ katvā maññati. Jayanto puggalo ‘‘idaṃ nāma jināmī’’ti maññamāno sayampi tato parājayaṃ pāpuṇāti. Ghaṭṭetāranti pāpakammavipākaṃ. Kammavivaṭṭenāti kammassa vivaṭṭanena, paccayalābhena laddhāvasarena vivaṭṭetvā vigamitena kammenāti attho. 126. “Suṇātha”（请听）是省略了“vatvā”（说完）之语。“Upakappati”（有益）即是“sambhavati”（可能发生）。“Sayhaṃ hoti”（能够做到）即是“kātuṃ sakkā hoti”（能够做到）。“Yadā caññe”中的“ca”仅是助词，故说“yadā aññe”（当他人）。“Vilumpanti”（掠夺）即进行破坏与夺取。“Vilumpīyati”（被掠夺）即由于无力保护被他人掠夺之物，此人犹如现世感受业报般，自己亦被他人掠夺，遭受财产损失。他认为“kāraṇa”（原因），即是将恶行当作对自己有利之因。胜利之人(Jayanto puggalo)认为“我胜了”，然亦会因此遭受失败。“Ghaṭṭetāraṃ”（反击者）即是恶业之果报。“Kammavivaṭṭena”（由业的成熟显现）即是业通过获得助缘、得到机会而成熟、消失，此为其义。 Dutiyasaṅgāmasuttavaṇṇanā niṭṭhitā. 第二战经释义终。 6. Mallikāsuttavaṇṇanā 6. 茉莉夫人经释义 127. Ekaccāti [Pg.187] paṇḍitā sapaññā. Seyyāti varā. Gāthāsukhatthaṃ sasurasaddalopaṃ katvā ‘‘sassudevā’’ti vuttanti āha ‘‘sassusasuradevatā’’ti. Disājeṭṭhakāti catūsupi disāsu jeṭṭhakasīsena hi lokaṃ vadati. Tādisāyāti tathārūpāya medhāvitādiguṇavuttiyā. Subhariyāyāti sukhettabhūtāya sundaritthiyāti attho. 127. “Ekaccā”（有些）即有智慧的智者。“Seyyā”（更胜）即殊胜。为了偈颂的音韵和谐，省略了“sasura”（公公）一词，故说“sassudevā”（婆婆如天神），实则指“sassusasuradevatā”（公婆如天神）。“Disājeṭṭhakā”（四方之长）是指在四方中，世人称其为首。“Tādisāya”（如是）是指具足智慧等功德者。“Subhariyā”（善养妻）是指犹如良田般的美好女子，此为其义。 Mallikāsuttavaṇṇanā niṭṭhitā. 茉莉夫人经释义终。 7. Appamādasuttavaṇṇanā 7. 不放逸经释义 128. Samadhiggayhāti sammā ativiya gahetvā, ñāyena visesato gaṇhitvā. Kārāpakaappamādoti tiṇṇaṃ puññakiriyavatthūnaṃ pavattakaappamādo. Samavadhānanti samavarodhaṃ antogadhaṃ. Upakkhepanti bahi ahutvā pakkhipitabbataṃ. Sesapadajātāni viya ava…pe… dhammā sappadesattā. Appamāde samodhānaṃ gacchanti tassa nippadesattā. Aggaṃ seṭṭhaṃ mahantaṃ sesadhammānaṃ appamādo. Paṭilābhakaṭṭhenāti adhigamahetutāya. Lokiyopi samānoti kāmāvacaropi samāno. Mahaggatānuttarānaṃ pubbabhāge pavattaappamādo hi idhādhippeto. 128. “Samadhiggayha”（善巧执取），是说极为正确地执取，以正理特别地把握。促成善业的不放逸，就是促成三种福业事(puññakiriyavatthu)的不放逸。“Samavadhāna”（总摄）是指完全包含，内在摄受。“Upakkhepa”（投入）是指不外求而应向内投入。其余词句……等法，皆因是部分的(sappadesa)。它们都总摄于不放逸中，因其是全部的(nippadesa)。不放逸于其余诸法中，是第一(agga)、最胜(seṭṭha)、广大(mahanta)的。“Paṭilābhakaṭṭhena”（因其能得）是指作为证得之因。即使是世间的(lokiya)，也即是欲界的(kāmāvacara)。此处意指，在广大与无上（出世间）法的先行阶段所生起的不放逸。 Pasaṃsanti paṇḍitāti yojanā. Appamādassa pāsaṃsabhāve ekantato kattabbatāya pana ‘‘etānī’’tiādinā kāraṇaṃ āha. Imissā yojanāya ‘‘puññakiriyāsū’’ti padassa ‘‘appamatto’’ti iminā sambandho. Yasmā paṇḍitā appamādaṃ pasaṃsanti, yasmā ca puññakiriyāsu appamatto ubho atthe adhiggaṇhāti, tasmā āyuādīni patthayantena appamādova kātabboti. Dutiyayojanāya pana paṇḍitā appamādaṃ pasaṃsanti. Kattha? Puññakiriyāsu. Kasmāti ce? Appamattotiādi. Tenāha ‘‘yasmā…pe… attho’’ti. Atthapaṭilābhāti diṭṭhadhammikādihitapaṭilābhā. “智者赞扬”是（一种）句法连接。为了说明不放逸值得赞扬且应全然实行，（经中）以“此等”等词语说明了原因。在此句法中，“于诸福业事”(puññakiriyāsu)一词与“不放逸者”(appamatto)相关联。因为智者赞扬不放逸，且不放逸者于诸福业事中能获得两种利益，所以希求长寿等的人，就应该修行不放逸。在第二种句法中，智者赞扬不放逸。于何处？于诸福业事中。若问为何？（因为）“不放逸者”等等。因此说“因为……乃至……利益”之义。“获得利益”是指获得现世利益等。 Appamādasuttavaṇṇanā niṭṭhitā. 不放逸经释义终。 8. Kalyāṇamittasuttavaṇṇanā 8. 善友经释义 129. Sīlādiguṇasamannāgato [Pg.188] kalyāṇo bhaddako mitto etassāti kalyāṇamitto, tassa dhammo kalyāṇamittasseva svākhāto nāma hoti sutvā kattabbakiccassa sādhanato. Tenāha ‘‘atthaṃ pūretī’’ti. Itarassāti pāpamittassa. Tenāti atthapūraṇena. Etanti ‘‘so ca kho kalyāṇamittassā’’ti etaṃ vacanaṃ. Desanādhammoti pariyattidhammo. So hi kalyāṇamittato paccakkhato laddhabbo, itare tadupanissayā paccattapurisakārehi, tena laddhabbo kalyāṇamittoti evamattho gahetabbo. Sāvakabodhisattavasena hesā desanā āgatā. Na hi sesabodhisattānaṃ paropadesena payojanaṃ atthi. 129. 具足戒等功德的良善之友，称为善友(kalyāṇamitta)。他的法，即善友之法，被称为善说(svākhāta)，因为听闻后能成就应做之事。因此说“满足利益”。“Itarassa”（另一者）是指恶友(pāpamitta)。“Tena”（因此）是指因利益满足。“Etaṃ”（此）是指“so ca kho kalyāṇamittassa”（彼善友）这句话。“Desanādhamma”（教法）是指教理法(pariyattidhamma)。教理法必须从善友处亲身获得；其余的（修行与证悟）则依靠它（教理法）作为助缘和个人的努力，因此，应当理解为：善友是应当获得的。此教说是就声闻菩萨(sāvakabodhisatta)而言。其余的菩萨（指独觉佛与正自觉佛）则无需他人教导。 Upaḍḍhaṃ kalyāṇamittatoti brahmacariyaṃ carantassa upaḍḍhaguṇo kalyāṇamittato laddhabbo. Upaḍḍhaṃ paccattapurisakāratoti itaraṃ upaḍḍhaṃ ñāṇaṃ paṭipajjantassa attano purisakārato. Lokepi pākaṭoyamattho ‘‘ācariyato upaḍḍhaṃ, paccattapurisakārato upaḍḍhaṃ laddhabbā tevijjatā’’ti, tasmā thero tathā cintesi. Nippadesanti anavasesato. Tatoti kalyāṇamittato. Upaḍḍhaṃ āgacchatīti upaḍḍhaguṇo paṭipajjantaṃ upagacchati. Bahūhi purisehi. Vinibbhogo vivecanaṃ natthi ekajjhaṃ atthassa vivecetuṃ asakkuṇeyyattā. Esāti paratoghosapaccattapurisakārato ca sijjhamāno attho. Ettakanti ettako bhāgo. Yadi na sakkā laddhuṃ, atha kasmā upaḍḍhanti vuttanti āha ‘‘kalyāṇamittatāyā’’tiādi. Sammādiṭṭhiādīsu na sakkā laddhuṃ. Asakkuṇeyye sakalampi na sambhavati paratoghosamattena tesaṃ asijjhanato, padhānahetubhāvadīpanatthaṃ pana ‘‘sakalamevā’’ti vuttaṃ. Pubbabhāgapaṭilābhaṅganti pubbabhāge paṭiladdhabbakāraṇaṃ kalyāṇamittassa upadesena vinā tena uttari visesato aladdhabbato. Atthatoti paramatthato. ‘‘Kalyāṇamittaṃ…pe… cattāro khandhā’’ti vatvā sutvāti attho. Te pana sīlādayo saṅkhārakkhandhapariyāpannāti āha ‘‘saṅkhārakkhandhotipi vadantiyevā’’ti. “从善友处得一半”是指修行梵行者应从善友处获得一半的功德。“从自精进力得一半”是指修行者通过自己的精进力获得另一半。世间也流传此说：“从老师处得一半，从自精进力得一半，可证得三明”，因此长老才那样思考。“Nippadesa”（完全）是指毫无遗漏。“Tato”（从彼）是指从善友。“Upaḍḍhaṃ āgacchati”（得半）是指一半的功德趋向修行者。〔此段巴利文义不明〕“Esa”（此）是指由他人的言教和自身精进力所成就的意义。“Ettaka”（这么多）是指这样的份额。如果无法获得，那么为何说“一半”呢？（对此）说“因有善友”等。在正见等方面（若无善友）则无法获得。若不可能，则全部亦不可能，因其无法仅靠他人言教而成就。然为显示（善友是）主要原因，故说“全部”。“Pubbabhāgapaṭilābhaṅga”（初分所得之破坏）是指，若无善友的教导，先前所应获得的因便无法更进一步地获得殊胜境界。“Atthato”（从义上）是指从胜义(paramattha)上。“‘亲近善友……乃至……四蕴’后”是“听闻后”之义。然而，戒等属于行蕴所摄，故说“也说是行蕴”。 Māhevanti mā aha evanti chedo, ahāti nipātamattaṃ, māti paṭisedhe nipāto. Tenāha ‘‘mā evaṃ abhaṇī’’ti. ‘‘Māhevaṃ ānandā’’ti [Pg.189] vadato bhagavato imasmiṃ ṭhāne tādisassa nāma te, ānanda, kalyāṇamittaguṇe sevato vattuṃ yuttaṃ ayāthāvatoti dhammabhaṇḍāgārikassa yathābhūtaguṇakittanamukhena paṭikkhepo yuttoti dassento ‘‘bahussuto’’tiādimāha. Idanti idaṃ vacanaṃ bhagavā āhāti sambandho. Sakalameva hīti ettha hi-saddo hetuattho. Tena ‘‘māheva’’nti tassa paṭikkhepassa kāraṇaṃ jotitaṃ, na sarūpato vuttaṃ. ‘‘Kalyāṇamittasseta’’ntiādinā pana taṃ sarūpato dassitanti āha ‘‘idāni…pe… ādimāhā’’ti. Pāṭikaṅkhitabbanti icchanaṭṭhena pāṭikaṅkhitabbaṃ, na paṭikaṅkhānimittenāti āha ‘‘avassaṃbhāvīti attho’’ti. “Māhevaṃ”的分解是“mā ha evaṃ”。“ha”仅是助词，“mā”是表示禁止的助词。因此（世尊）说：“莫作如是说。”当世尊说“阿难(Ānanda)，莫如是”时，是为了表明：阿难，你这样亲近善友有德之人，却作此不如实之说，是不恰当的。为了显示作为法藏主(dhammabhaṇḍāgārika)的阿难，通过如实称扬功德的方式来反驳才是恰当的，（世尊）才说了“多闻”等语。“Idaṃ”（此）与“bhagavā āha”（世尊说）相连接。在“sakalameva hi”（全部）中，“hi”字表原因。它阐明了（世尊）反驳的原因，但并非直接说明。而通过“kalyāṇamittassetaṃ”（此乃善友……）等语，才直接说明，故说“现在……开始说”。“Pāṭikaṅkhitabbaṃ”（应可期待）是就其“可意”之义而言，而非就“怀疑”之义而言，故其义为“必然发生”。 Idhāti antogadhāvadhāraṇapadaṃ, idhevāti attho. Imasmiṃyeva hi sāsane ariyamaggabhāvanā, na aññattha. Ādipadānaṃyevāti tasmiṃ tasmiṃ vākye ādito eva vuttasammādiṭṭhiādipadānaṃyeva. Sammādassanalakkhaṇāti catunnaṃ ariyasaccānaṃ pariññābhisamayādivasena sammadeva dassanasabhāvā. Sammāabhiropanalakkhaṇoti nibbānasaṅkhāte ārammaṇe sampayuttadhamme sammadeva āropanasabhāvo. Sammāpariggahaṇalakkhaṇāti musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato pariggāhakasabhāvā sammāvācā siniddhabhāvena sampayuttadhamme sammāvācāpaccayaṃ subhāsitasotārañca puggalaṃ pariggaṇhātīti sammāpariggahaṇalakkhaṇā. Yathā kāyikakiriyā kiñci kattabbaṃ samuṭṭhāpeti, sayañca samuṭṭhahanaṃ ghaṭanaṃ hoti, tathā sammākammanta saṅkhātā viratipīti samuṭṭhāpanalakkhaṇā daṭṭhabbā, sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhāpanaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Jīvamānassa sattassa, sampayuttadhammānaṃ vā, jīvitappavattiyā ājīvasseva vā suddhi vodānaṃ. Yathā uppannuppannānaṃ vajjānaṃ dhammena pahānānuppādaatthalābhādiparivuḍḍhi hoti, evaṃ sampayuttānaṃ paggahaṇasabhāvoti sammāpaggahalakkhaṇo sammāvāyāmo. Kāyavedanācittadhammesu subhasukhaniccaattagāhānañca vidhamanavasena sammāpatiṭṭhānasabhāvāti sammāupaṭṭhānalakkhaṇā sammāsati. Sampayuttadhammānaṃ sammā samādahanaṃ ekaggatākaraṇaṃ sabhāvo etassāti sammāsamādhānalakkhaṇo sammāsamādhi. Tīṇi kiccāni honti paṭipakkhadhammesu[Pg.190], ārammaṇadhammesu, sampayuttadhammesu ca ekasmiṃyeva khaṇe pavattivisesabhūtāni. Idāni tāni sarūpato dassetuṃ ‘‘seyyathida’’ntiādi vuttaṃ. Saddhinti iminā ‘‘aññehī’’ti vuttakilesā micchādiṭṭhiyā saha ekaṭṭhā vā anekaṭṭhā vāti dasseti. Pajahati pahāya naṃ paṭivijjhati. Nirodhanti nibbānaṃ ārammaṇaṃ karoti sacchikiriyāpaṭivedhena paṭivijjhati. “在此”(Idha)一词是表示内在限定的词语，意思是“就在此地”(idheva)。因为只有在此教法中才能修习圣道，而非他处。“仅指最初的词语”是指，在各个句子中，仅指从开头所说的正见等最初的词语。正见的特性是，通过遍知(pariññā)、现观(abhisamaya)等方式，正确地见到四圣谛的自性。正思维的特性是，将相应法正确地导向名为涅槃的所缘(ārammaṇa)。正语的特性是正确地摄取，因为它与导致欺骗等行为的粗恶、不摄取之妄语等相对立；正语以其温润的特质，摄取相应法以及听闻善语的人(puggala)，因此具有正确摄取的特性。正如身体的行为能发起某种应做之事，其自身即是发起与努力，同样，名为正业(sammākammanta)的离(virati)亦应被视为具有发起的特性；或者说，它像身体行为举起重物一样，是相应法(sampayuttadhamma)的提起或发起。对于存活的有情(satta)而言，（正命的特性是）生命相续或生计的清净、净化。如同通过正法，已生起的过失得以断除，未生起的过失得以不生，从而获得利益等的增长，同样，正精进具有策励相应法的特性。通过破除对身、受、心、法中净、乐、常、我的执取，正念具有正确安住的特性。正定的特性是使相应法正确地安住、达到心一境性(ekaggatā)。在同一刹那(khaṇa)中，对于对治的法、所缘的法以及相应的法，有三种作为特殊作用而生起的作用。现在为了从体性上阐明它们，故说“即”等。通过“与”(saddhiṃ)这个词，显示了与“其他”所说的烦恼，例如邪见等，是同处一地还是异处一地。他舍断，舍断了它之后便通达。所谓“灭”，即是以涅槃为所缘，通过现证(sacchikiriyā)与通达(paṭivedha)来证悟。 Na kevalaṃ maggadhammā vuttanayeneva, atha kho aparenapi nayena veditabbāti dassento ‘‘apicā’’tiādimāha. Nānākhaṇā punappunaṃ uppajjanato. Nānārammaṇā aniccānupassanādibhāvato. Ekakkhaṇā sakideva uppajjanato. Ekārammaṇā nibbānavisayattā. Cattāri nāmāni labhati pariññābhisamayādivasena pavattiyā. Tīṇi nāmāni labhati kāmasaṅkappādīnaṃ pahānavasena pavattiyā. Paṭipakkhapahānavasena hissa nāmattayalābho. Esa nayo sesesupi. Viratiyopi honti cetanāyopi pubbabhāgepi vikkhambhanavasena pavattanato. Maggakkhaṇe pana viratiyova paṭipakkhasamucchindanassa maggakiccattā. Na hi cetanā maggasabhāvā. Sammappadhānasatipaṭṭhānavasenāti catubbidhasammappadhānacatubbidhasatipaṭṭhānavasena cattāri nāmāni labhati anuppannākusalānuppādanādīnaṃ kusalānañca vaḍḍhanato. Pubbabhāgepi maggakkhaṇepīti yathā pubbabhāge paṭhamajjhānādivasena nānā. Evaṃ maggakkhaṇepi. Na hi ekopi ca maggasamādhi paṭhamajjhānasamādhiādināmāni labhati sammādiṭṭhiādīnaṃ viya kiccavasena bhedābhāvato. Tenāha ‘‘maggakkhaṇepi sammāsamādhiyevā’’ti. 为说明道法不仅应以所述方式了知，亦应以其他方式了知，故说“复次”等语。因于种种刹那反复生起故（为种种刹那）。因缘于观无常等种种所缘故（为种种所缘）。因于一刹那仅生起一次故（为一刹那）。因以涅槃为所缘故（为一所缘）。（正见）因随遍知、现观等作用而转起，故获得四种名称。（正思维）因随断除欲寻(kāmasaṅkappa)等作用而转起，故获得三种名称。因能断除对治法故，获得三种名称。此理亦适用于其余诸法。在前分阶段，离(virati)与思(cetanā)亦以镇伏方式生起。然于道刹那，则唯有离，因断除对治法乃道之作用。思并非道的自性。依四正勤、四念处，因能令未生之不善法不生、已生之善法增长等，（正精进与正念）获得四种名称。如前分阶段依初禅等而有种种差别，道刹那亦然。然而，没有任何一个道定能像正见等那样，因作用上没有差别而获得初禅定等名称。是故说：“道刹那唯是正定。” Ñatvā ñātabbāti sambandho. Vuddhi nāma vepullaṃ bhiyyobhāvo punappunaṃ uppādo evāti āha ‘‘punappunaṃ janetī’’ti. Abhinibbattetīti abhivaḍḍhaṃ pāpento nibbatteti. Vivittatāti vivittabhāvo. So hi vivecanīyato viviccati, yaṃ viviccitvā ṭhitaṃ, tadubhayampi idha vivittabhāvasāmaññena ‘‘vivittatā’’ti vuttaṃ. Tesu purimo vivecanīyato viviccamānatāya viviccanakiriyāya samaṅgī dhammasamūho tāya eva viviccanakiriyāya vasena vivekoti gahito. Itaro sabbaso tato vivittasabhāvatāya. Tattha yasmiṃ dhammapuñje sammādiṭṭhi pavattati, taṃ yathāvuttāya viviccamānatāya vivekasaṅkhātaṃ nissāyeva pavattati, itaraṃ pana taṃninnatātaṃārammaṇatāhīti vuttaṃ ‘‘vivekaṃ nissitaṃ, viveke vā nissita’’nti. “了知应知”，此乃关联。所谓增长，即是广大、增多、不断生起，故说“重复产生”。所谓令其出生，即是使其增长而产生。所谓远离性(vivittatā)，即是远离的状态。它从所应远离者而远离，以及远离之后安住的状态，此二者在此处皆以“远离性”此共通之名而说。其中，前者是与分离作用相应的法群，因其正从所应远离者分离，故依此分离作用而被视为“离”(viveka)。后者则因其自性完全远离彼法。于此，正见在何法聚中生起，即是依于前述“正被分离”的状态——被称为“离”者——而生起；后者则是由于对彼（离）的倾向性与所缘性，故说“依止于离，或（正见）依止于离”。 Yathā [Pg.191] vā vivekavasena pavattaṃ jhānaṃ ‘‘vivekaja’’nti vuttaṃ, evaṃ vivekavasena pavattā sammādiṭṭhi ‘‘vivekanissitā’’ti daṭṭhabbā. Nissayo ca vipassanāmaggānaṃ vasena maggaphalānaṃ veditabbo. Asatipi tāsaṃ pubbāparabhāve ‘‘paṭiccasamuppādo’’ti ettha paccayānaṃ samuppādanaṃ viya abhinnadhammādhārā nissayabhāvanā sambhavanti. Tassa tadaṅga-samucchedanissaraṇavivekanissitataṃ vatvā paṭippassaddhivivekanissitatāya avacanaṃ ariyamaggabhāvanāya vuccamānattā. Bhāvitamaggassa hi ye sacchikātabbā dhammā. Tesaṃ kiccaṃ paṭippassaddhiviveko. Ajjhāsayatoti ‘‘nibbānaṃ sacchikarissāmī’’ti mahantaajjhāsayato. Yadipi hi vipassanākkhaṇe saṅkhārārammaṇaṃ cittaṃ, saṅkhāresu pana ādīnavaṃ suṭṭhu, disvā tappaṭipakkhe nibbāne ninnatāya ajjhāsayato nissaraṇavivekanissito hoti, uṇhābhibhūtassa puggalassa sītaninnacittatā viya. Keci pana ‘‘yathā sabhāvato, yathā ajjhāsayato nissaraṇavivekanissitatā, evaṃ paṭippassaddhivivekanissitatāpi siyā’’ti vadanti. Yadaggena hi nibbānaninnatā siyā, tadaggena phalaninnatāpi siyā ‘‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja vihareyya’’nti ajjhāsayasampattiyā bhāvato. Yasmā pahānavinayo viya rāganirodhopi idhādhippetavivekena atthato nibbisiṭṭho, tasmā vuttaṃ esa nayo virāganissitādīsūti. Tenāha ‘‘vivekatthā eva hi virāgādayo’’ti. 正如依远离而生起的禅那被称为“离生”(vivekaja)，同样，依远离而生起的正见应被视为“依止于离”(vivekanissitā)。应知此依止关系，是就观(vipassanā)与道而言，（作为）道与果的（依止）。即使它们没有前后相续的状态，但就像在“缘起”中诸缘的和合生起一样，以无间断的法流为基础的依止修习是可能的。在说了它对支分离、断除离、出离离的依止之后，之所以没有说它对安息离(paṭippassaddhiviveka)的依止，是因为这里正在说圣道的修习。因为对于已修习圣道者，那些应被证悟的法（即道果），其作用即是安息离。所谓“依于胜解”，是指依于“我将证悟涅槃”的宏大胜解。即使在观(vipassanā)的刹那，心缘于诸行(saṅkhāra)，但因善见诸行之过患，心倾向于其对治法——涅槃，故依胜解而成为“依止出离离”，犹如被暑热所迫之人，其心倾向清凉。有的人说：“正如从自性与胜解而有‘依止出离离’，同样也应有‘依止安息离’。”因为，若有以涅槃为目标的倾向，也就会有以果为目标的倾向，这是由于“我何时能到达并安住于彼处所”这样的胜解成就之故。因为，就像舍断的调伏，离贪(rāganirodha)与此处所意指的“离”，在意义上并无差别，是故说“此理亦适用于‘依止离贪’等”。因此说：“离贪等词，其义即是远离。” Vossaggasaddo pariccāgattho pakkhandanattho cāti vossaggassa duvidhatā vuttā. Vossajjanañhi pahānaṃ, vissaṭṭhabhāvena nirāsaṅkapavatti ca, tasmā vipassanākkhaṇe tadaṅgavasena, maggakkhaṇe samucchedavasena paṭipakkhassa pahānaṃ vossaggo, tathā vipassanākkhaṇe taṃninnabhāvena, maggakkhaṇe ārammaṇakaraṇena vissaṭṭhasabhāvatā vossaggoti veditabbaṃ. Tenevāha ‘‘tattha pariccāgavossaggo’’tiādi. Ayaṃ sammādiṭṭhīti ayaṃ missakavasena vuttā sammādiṭṭhi. Yathāvuttena pakārenāti tadaṅgappahānasamucchedappahānapakārena taṃninnatadārammaṇakaraṇappakārena ca. “舍弃”一词有二义：舍离义与投入义。舍弃即是断，以及以舍离的状态无碍地进行。因此，于观(vipassanā)刹那，以彼分的方式断除对治法，是为舍弃；于道(magga)刹那，以正断的方式断除，亦为舍弃。同样，于观刹那，表现为倾向于彼（涅槃）；于道刹那，则表现为以（涅槃）为所缘而舍离的状态，当知此亦是舍弃。是故说：“于此，有舍离的舍弃”等。此即正见(sammādiṭṭhi)——此乃以混合方式所说的正见。如前所述之方式——即以彼分断和正断断的方式，以及以倾向于彼和以彼为所缘的方式。 Pubbe vossaggavacanasseva atthassa vuttattā āha ‘‘sakalena vacanenā’’ti. Pariṇamantaṃ vipassanākkhaṇe, pariṇataṃ maggakkhaṇe. Pariṇāmo nāma idha paripākoti āha ‘‘paripaccantaṃ paripakkañcā’’ti. Paripāko ca āsevanalābhena laddhasāmatthiyassa kilese pariccajituṃ [Pg.192] nibbānaṃ pakkhandituṃ tikkhavisadabhāvo. Tenāha ‘‘aya’’ntiādi. Esa nayoti yvāyaṃ nayo ‘‘vivekanissita’’ntiādinā sammādiṭṭhiyaṃ vutto, sesesu sammāsaṅkappādīsupi eseva nayo, evaṃ tattha netabbanti attho. Paṭiccāti nissāya. Jātisabhāvāti jāyanasabhāvā. Sakaloti anavaseso, sabboti attho. Na koci maggo sāvaseso hutvā sambhavati. Heṭṭhime magge uppanne uparimo uppanno eva nāma anantarāyena uppajjanato. Vavassaggattheti vacasāyatthe. Vaṇṇayantīti guṇavaṇṇanavasena vitthārenti. 由于先前已说过“舍弃”(vossagga)一词的含义，是故说“以全部言语”。于观(vipassanā)刹那为正在转变，于道(magga)刹那为已经转变。此处所谓之转变(pariṇāma)是指成熟(paripāka)，是故说“正在成熟与已经成熟”。而成熟，是指通过修习获得能力，能舍弃烦恼(kilesa)，趋向涅槃，具有锐利明晰的特性。是故说“此”等。此理，即是在“依止远离”(vivekanissita)等正见(sammādiṭṭhi)中所说之理，于正思惟(sammāsaṅkappa)等其余道支中亦复如是，应如是引导其义。“依”(paṭicca)即是“依止”(nissāya)。“生性”(jātisabhāva)即是“出生之性”(jāyanasabhāva)。“全部”(sakala)即是“无余”(anavasesa)，是“一切”之义。无任何道能有残余而生起。当下位道生起时，上位道因无间而生，故亦名已生起。“为舍弃义”(vavassaggattheti)即“为言说义”(vacasāyatthe)。“称扬”(vaṇṇayanti)即是以称扬功德的方式来详述。 Kalyāṇamittasuttavaṇṇanā niṭṭhitā. 善友经释义终。 9. Paṭhamaaputtakasuttavaṇṇanā 9. 初无子经释义 130. Diva-saddo divā-saddo viya divasapariyāyo, tasmā visesanabhāvena vuccamāno divasaddo atthavisesaṃ dīpetīti āha ‘‘divasassa divā’’tiādi. Saṃ vuccati dhanaṃ, tassa patīti sampati, dhanasāmiko, tassa hitāvahattā sāpateyyanti āha ‘‘sāpateyyanti dhana’’nti. Tassa gehe katākatabhaṇḍassa atibahubhāvato vimhayappatto rājā ‘‘ko pana vādo’’ti āha. Kāḷalohaṃ nāma ayophalaṃ. Kacchapādirūpehipi sovaṇṇādīni ṭhapenti. Sakuṇḍakabhattanti sakuṇḍehi vā sathusehi vā pakkabhattaṃ. Bilaṅgaṃ vuccati dhaññabilaṅgaṃ, āranālantipi vuccati, taṃ dutiyaṃ assāti bilaṅgadutiyaṃ. Tañhi kañjito nibbattattā kañjikaṃ nāma. Tīhi pakkhehi vatthakhaṇḍehi katanivāsanaṃ tipakkhavasanaṃ. Tenāha ‘‘tīṇi…pe… nivāsana’’nti. 130. “昼”(diva)一词如“日间”(divā)一词，是“日”(divasa)的同义词。因此，当“昼”字作为修饰语时，能显示特殊含义，故说“日之昼”等。“资”(saṃ)被称为财富(dhana)，其主为“资主”(sampati)，即财富之主(dhanasāmiko)。因其能带来利益，故称“资财”(sāpateyya)，因此说“资财即财富”。国王见其家中已制成和未制成的物品甚多，感到惊叹，便说：“更何况其他呢？”“黑铁”(kāḷalohaṃ)即铁片(ayophalaṃ)。人们也用龟等形状的容器存放黄金等物。“糠饭”(sakuṇḍakabhattaṃ)指用米糠(sakuṇḍa)或谷壳(sathusa)所煮的饭。“酸粥”(bilaṅgaṃ)被称为“谷物酸粥”(dhaññabilaṅgaṃ)，亦称“阿罗那罗”(āranālaṃ)。以其为第二道（食物），故称“以酸粥为第二”(bilaṅgadutiyaṃ)。其由米汤(kañji)制成，故名“米汤粥”(kañjikaṃ)。用三块布片(vatthakhaṇḍa)制成的下裙(nivāsanaṃ)称为“三片衣”(tipakkhavasanaṃ)。因此说“三……乃至……下裙”。 Asanto nīco purisoti asappurisoti āha ‘‘lāmakapuriso’’ti. Kammassa nibbattabhāvena otaraṇatāya phalaṃ aggaṃ nāma, uparibhūmigatattā uddhaṃ aggaṃ assāti uddhaggikaṃ. Dakkhiṇanti dānamāha. Saggo nāma kāmabhavūpapattibhavo, tassa nibbattanato ‘‘saggassa hitā’’ti vuttaṃ. Tatrupapattijananatoti tatra upapattiyā jananato, uppādanatoti attho. “非善有、卑劣之人”(asanto nīco puriso)即“非善士”(asappuriso)，故说“卑下之人”(lāmakapuriso)。由于业的生成而引来(otaraṇatāya)，故果报名为“顶”(agga)；又因其去至上方地界(uparibhūmigatattā)，其顶向上(uddhaṃ agga)，故称“上顶”(uddhaggikaṃ)。“南献”(dakkhiṇa)即指“布施”(dāna)。“天界”(saggo)即欲有(kāmabhava)的生有(upapattibhava)，因其能生成天界，故说“为天界之益”(saggassa hitā)。“于彼处令生起”(tatrupapattijananato)即“于彼处由投生而令生起”，义为“令产生”(uppādana)。 Setaṃ [Pg.193] udakaṃ etissāti setodakā. So yena bhāvena yattha pākaṭataro hutvā dissati, taṃ dassetuṃ ‘‘vīcīnaṃ bhinnaṭṭhāne’’ti āha. Sukhotaraṇaṭṭhānatāya kaddamādidosavirahato ca sundaratitthā. Taṃ apeyyamānanti taṃ udakaṃ kenaci aparibhuñjiyamānaṃ. Attanā kattabbakiccakaroti attanā kātabbakammasaṅkhātakiccakaro, paribhogavasena ceva saṅgahetabbasaṅgaṇhanavasena ca niyojakoti attho. Kusalakiccakaroti attanā kātabbapuññakaro. “白水”(setodakā)是因此处有白(setaṃ)水(udakaṃ)而得名。为显示其以何种状态、于何处更为显现，故说“于浪花破碎处”(vīcīnaṃ bhinnaṭṭhāne)。因是易渡之处(sukhotaraṇaṭṭhānatāya)，且无淤泥等过患，故为“善渡口”(sundaratittha)。“不被饮用”(apeyyamānaṃ)即此水不为任何人所享用(aparibhuñjiyamānaṃ)。“自作应作事者”(attanā kattabbakiccakaroti)即“作自己应作之业者”(attanā kātabbakammasaṅkhātakiccakaro)，义为通过受用及摄取应摄取者而行事之人。“作善事者”(kusalakiccakaroti)即“作自己应作之福德者”(attanā kātabbapuññakaro)。 Paṭhamaaputtakasuttavaṇṇanā niṭṭhitā. 初无子经释义终。 10. Dutiyaaputtakasuttavaṇṇanā 10. 第二无子经释义 131. Piṇḍapātenāti sahayoge karaṇavacanaṃ. Paṭipādanaṃ tena saha yojananti āha ‘‘piṇḍapātena saddhiṃ saṃyojesi, piṇḍapātaṃ adāsīti attho’’ti. ‘‘Paṇītabhojanaṃ bhuñjitvā’’ti vuttaṃ, pāḷiyaṃ pana ‘‘kaṇājakaṃ bhuñjati bilaṅgadutiya’’nti. Taṃ taṃ pavattitaṃ yebhuyyavasena vuttanti daṭṭhabbaṃ. Idāni ‘‘imassa seṭṭhissa kassaci samaṇassa vā brāhmaṇassa vā dethā’’ti vacanaṃ na sutapubbaṃ, yasmā paccekabuddhā nāma attano guṇānubhāvehi loke pākaṭā sañjātā eva honti, tasmā seṭṭhibhariyāya ‘‘na yassa vā tassa vā’’tiādi cintitaṃ. Tathā hi tesaṃ dentāpi sakkaccaṃ yebhuyyena paṇītameva denti. Nāsāpuṭaṃ pahari attano ānubhāvena. So luddhatāya ‘‘bahu vata dhaññaṃ mamassā’’ti cittaṃ saṃyametuṃ sandhāretuṃ asakkonto. 131. “以团食”(piṇḍapātena)是表示“共同”(sahayoge)之义的具格。“给予”(paṭipādanaṃ)即是“与之结合”，故说“与团食一起结合，义为给予了团食”。经中说“食用了精美食物”，但圣典原文却是“食用糠饭，以酸粥为第二”。当知此是依通常情况而说。如今，“请将此物给予某个最上的沙门或婆罗门”这样的话，是前所未闻的。因为独觉佛(paccekabuddhā)乃是以自身的功德威力而显现于世，是故长者之妻思惟：“（此非）可给予任何人的（普通沙门）”等。确实，布施他们的人，大多也是恭敬地布施精美的食物。（食物的香气）以其威力冲击其鼻孔。他因贪婪，心想：“啊，我有很多谷物！”而无法抑制、控制自心。 Vippaṭisāruppannākāraṃ dassetuṃ ‘‘varameta’’ntiādi vuttaṃ. ‘‘Imassa samaṇassa piṇḍapātaṃ dehī’’ti vadato na ekāya eva javanavīthiyā vasena atthasiddhi. Atha kho tattha ādito pavattajavanavāropi atthi majjhe pavattajavanavāropi, taṃ sandhāyāha ‘‘pubbapacchimacetanāvasenā’’ti. Ekā cetanā dve paṭisandhiyo na detīti ettha sāketapañhavasena nicchayo veditabbo. Cuddasannaṃ cetanānaṃ pubbe puretaraṃ katattā purāṇaṃ. 为显示生起后悔之相，故说“此为更佳”(varametaṃ)等。说“给这位沙门团食”时，其事之成就，非仅依于一个速行心路。实则，其中既有最初生起的速行，亦有中间生起的速行，针对此，故说“依前、后思”(pubbapacchimacetanāvasena)。一思不能给予二结生，于此，当依娑枳多(Sāketa)之问来了知。于十四思中，因其为最先所造作，故为“旧”(purāṇaṃ)业。 Parigayhatīti [Pg.194] pariggahoti āha ‘‘pariggahitaṃ vatthu’’nti. Anvāya upanissāya jīvantīti anujīvino. Sabbametanti dhanadhaññādisabbaṃ etaṃ yathāvuttapariggahavatthuṃ. Nikkhippagāminanti nikkhipitabbatāgāminaṃ. Nikkhipitabbasabhāvaṃ hotīti āha ‘‘nikkhippasabhāva’’nti. Pahāya gamanīyanti ayamettha atthoti āha ‘‘pariccajitabbasabhāvamevā’’ti. “被执取”(parigayhati)故为“执持”(pariggaho)，故说“被执持之事”(pariggahitaṃ vatthu)。“随逐、依止而活”(anvāya upanissāya jīvanti)故为“随活者”(anujīvino)。“此一切”(sabbametaṃ)即财、谷等一切，即如前所说被执持之事。“趣向于被放下”(nikkhippagāminaṃ)即“趣向于应被放下”(nikkhipitabbatāgāminaṃ)。因其有应被放下的性质，故说“有被放下的性质”(nikkhippasabhāvaṃ)。“应舍弃而去”(pahāya gamanīyaṃ)，此处之义为“纯然有应被舍弃的性质”(pariccajitabbasabhāvameva)。 Dutiyaaputtakasuttavaṇṇanā niṭṭhitā. 第二无子经释义终。 Dutiyavaggavaṇṇanā niṭṭhitā. 第二品释义终。 3. Tatiyavaggo 3. 第三品 1. Puggalasuttavaṇṇanā 1. 个人经释义 132. ‘‘Nīce kule paccājāto’’tiādi appakāsanabhāvena tamatīti tamo, tena tamena yuttoti tamo puggalo vuccati, taṃyogato puggalassa tabbohāro yathā ‘‘maccherayogato macchero’’ti. Tasmā tamoti appakāsanabhāvena tamo tamabhūto andhakāro viya jāto, andhakārattaṃ vā pattoti attho. Vuttalakkhaṇaṃ tamameva paramparato ayanaṃ gati niṭṭhā etassāti tamaparāyaṇo, tamaparāyaṇataṃ vā pattoti attho. Ñāyenapi tamaggahaṇena khandhatamova kathito, na andhakāratamo. Khandhatamoti ca sampattirahitā khandhapavattiyeva daṭṭhabbā. ‘‘Ucce kule paccājāto’’tiādi pakāsanabhāvena jotetīti joti, tena jotinā yuttotiādi sabbaṃ tame vuttanayeneva veditabbaṃ. Itare dveti jotitamaparāyaṇo jotijotiparāyaṇoti itare dve puggale. 132. “‘生于卑贱之家’等，因不显扬而为‘暗’(tamo)，与此暗相应，故称‘暗个人’(tamo puggalo)，犹如‘因悭吝而为悭吝者’。因此，‘暗’意为：因不显扬而如黑暗，或已达黑暗的状态。以上所述之暗，为其相续不断的趋向与归宿，故为‘以暗为归宿者’(tamaparāyaṇo)，意即已达以暗为归宿的状态。依理而言，此处所取之‘暗’，说的是‘蕴之暗’，而非黑暗之暗。所谓‘蕴之暗’，当知即是无福德之五蕴相续。‘生于高贵之家’等，因显扬而为‘明’(joti)，与此明相应等，一切皆应如前述‘暗’之理趣而知。其余两种，即从明至暗为归宿的个人与从明至明为归宿的个人。 Veṇuvettādikehi peḷādikārakā vilīvakārakā. Migamacchādīnaṃ nisādanato nesādā, māgavikamacchabandhādayo. Rathesu cammena hananakaraṇato rathakārā cammakārā vuttā. ‘‘Pu’’ iti karīsassa nāmaṃ, taṃ kusenti apanentīti pukkusā, pupphachaḍḍakā. Dubbaṇṇoti virūpo. Okoṭimakoti [Pg.195] ārohābhāvena heṭṭhimakoṭiko, rassakāyoti attho. Tenāha ‘‘lakuṇḍako’’ti. Laku viya ghaṭikā viya ḍeti pavattatīti hi lakuṇḍako, rasso. Kaṇati nimīlatīti kāṇo. Taṃ panassa nimīlanaṃ ekena akkhinā dvīhipi vāti āha ‘‘ekakkhikāṇo vā ubhayakkhikāṇo vā’’ti. Kuṇanaṃ kuṇo, hatthavekallaṃ, so etassa atthīti kuṇī. Khañjo vuccati pādavikalo. Heṭṭhimakāyasaṅkhāto sarīrassa pakkho padeso hato assāti pakkhahato. Tenāha ‘‘pīṭhasampī’’ti. Padīpe padīpane etabbaṃ netabbanti padīpeyyaṃ, telakapallādiupakaraṇaṃ. Vuttanti aṭṭhakathāyaṃ vuttaṃ. 以竹、藤等制作篮筐者是为篾匠。因捕猎鸟兽鱼等而称猎师，即猎鹿、捕鱼者等。因在车上使用皮革，故称车匠、皮匠。“Pu”是粪便之名，清除它者为除粪人，即弃花人。貌丑即相貌不端。侏儒因身材不高而是下等之躯，意即矮小。因此说为“矮小者”。如棍、如球般行动，故为矮小者，即短小。眼闭合为眇目。此闭合，或单眼或双眼，故说“单眼眇目或双眼眇目”。弯曲为“曲”，即手部残疾，有此疾者为“曲手者”。跛者指足部残疾者。身体下半部分受损，为半身不遂。因此说为“倚坐者”。灯具是燃灯时应备办之物，如油瓶等用具。此为义注中所说。 Āgamanavipattīti āgamanaṭṭhānavasena vipatti āgamo etthāti katvā. Pubbuppannapaccayavipattīti paṭhamuppannapaccayavasena vipatti. Caṇḍālādisabhāvā hissa mātāpitaro paṭhamuppannapaccayā, paṭhamuppattiyā vā paccayā, tehevassa vipatti eva, na sampatti. Pavattapaccayavipattīti pavatte sukhapaccayavipatti. Tādise nihīnakule uppannopi koci vibhavasampanno siyā, ayaṃ pana duggato durūpo hoti. Ājīvupāyavipattīti ājīvanupāyavasena vipatti. Sukhena hi jīvikaṃ pavattetuṃ upāyabhūtā hatthisippādayo imassa natthi, pupphachaḍḍakasilākoṭṭanādikammaṃ pana katvā jīvikaṃ pavatteti. Tenāha ‘‘kasiravuttike’’ti. Attabhāvavipattīti upadhivipatti. Dukkhakāraṇasamāyogoti kāyikacetasikadukkhuppattiyā paccayasamodhānaṃ. Sukhakāraṇavipattīti sukhapaccayaparihāni. Upabhogavipattīti upabhogasukhassa vināso anupaladdhi. Joti ceva jotiparāyaṇabhāvo ca sukkapakkho. 来处败坏，指由来处之败坏。初生之缘败坏，指由初生之缘的败坏。譬如其父母为旃陀罗(Caṇḍālā)等，是为初生之缘，或出生之缘，此于他唯是败坏，而非圆满。现行之缘败坏，指生命进程中乐缘的败坏。生于此等下劣之家，或有人能得财富，此人却贫穷貌丑。谋生方式败坏，指由谋生方式之败坏。他无象技等可以安乐谋生之方便，唯有通过拾花、碎石等工作维持生计。故说“生活困苦”。自体败坏，指生存基础的败坏。苦因聚合，指引生身心之苦的诸缘和合。乐因败坏，指乐缘的毁失。受用败坏，指受用之乐的消失与不得。明以及以明为归宿的状态，是为白品。 Dasahi akkosavatthūhīti lakkhaṇavacanaṃ etaṃ yathā ‘‘yadi me byādhitā honti, dātabbamidamosadha’’nti, tasmā dasahi akkosavatthūhi, tattha vā yena kenaci paribhāsatīti attho. Ekaggacittoti dānaṃ dātuṃ apekkhitatāya samāhitacitto. “以十种辱骂事”，此为标示之语，犹如“我若有病，当施此药”。因此，其意为以十种辱骂事中的任何一种进行辱骂。“心一境性”，指欲行布施，心意专注。 Puggalasuttavaṇṇanā niṭṭhitā. 人经释义终。 2. Ayyikāsuttavaṇṇanā 2. 祖母经释义 133. Jarājiṇṇāti [Pg.196] jarāya jiṇṇā. Tena pākaṭajarāya matthakappattimāha. Vayovuḍḍhāti vayasā vuḍḍhā. Tena pacchimavayassa osakkasampavattiṃ vadati. Jātimahallikāti jātimahattagatā. Cirakālaṃ atikkantāti dve tayo rājaparivaṭṭe vītivattā. Vayo-saddo sādhāraṇavacanopi jiṇṇasaddasannidhānato osānavayaṃ eva vadatīti āha ‘‘pacchimavayaṃ sampattā’’ti. Ayyikāti mātāmahiṃ sandhāya vadati. Hatthī eva ratanabhūto hatthiratananti āha ‘‘satasahassagghanakenā’’tiādi. Sabbāni tānīti kumbhakārabhājanāni, tehi saddhiṃ sattasantānassa pamāṇaṃ dassento ‘‘tesu hī’’tiādimāha, taṃ suviññeyyameva. 133. “年老衰朽”(Jarājiṇṇā)，即因年老而衰朽。此言其老态已达顶点。“年岁长老”(Vayovuḍḍhā)，即因年岁而长老。此言其晚年的衰退过程。“寿高”(Jātimahallikā)，即已达高寿。“年代久远”(Cirakālaṃ atikkantā)，即已历二三王朝。“年龄”一词虽是通语，然因邻近“衰朽”一词，故仅指晚年，所以说“已达暮年”。“祖母”(Ayyikā)，是指外祖母。象宝即作为珍宝之象，故说“价值十万”等。“所有那些”，指陶器，为显示与七代相续的数量，故说“于彼等中”等，此义易知。 Ayyikāsuttavaṇṇanā niṭṭhitā. 祖母经释义终。 4. Issattasuttavaṇṇanā 4. 箭术经释义 135. Aṭṭhuppattikoti ettha kā assa aṭṭhuppatti? Titthiyānaṃ bhagavato bhikkhusaṅghassa ca alābhāya ayasāya parisakkanaṃ. Taṃ vitthārato dassetuṃ ‘‘bhagavato kirā’’tiādi vuttaṃ. Yathā taṃ sabbadisāsu yamakamahāmegho uṭṭhahitvā mahāoghaṃ viya sabbā pāramiyo ‘‘imasmiṃyeva attabhāve vipākaṃ dassāmā’’ti sampiṇḍitā viya lābhasakkāramahoghaṃ nibbattayiṃsu. Tato tato annapānayānavatthamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo āgantvā – ‘‘kahaṃ bhagavā, kahaṃ devadevo narāsabho lokanātho’’ti bhagavantaṃ pariyesanti, sakaṭasatehipi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇampi sakaṭadhurena sakaṭadhuraṃ āhacca tiṭṭhanti ceva anuvattanti ca andhakavindabrāhmaṇādayo viya. Sabbaṃ khandhake (mahāva. 282) tesu tesu suttesu ca āgatanayena veditabbaṃ. Yathā ca bhagavato, evaṃ bhikkhusaṅghassapi. Vuttampi – ‘‘tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvara…pe… parikkhārānaṃ, bhikkhusaṅghopi kho’’tiādi (udā. 38), tathā ‘‘yāvatā kho, cunda, etarahi [Pg.197] saṅgho vā gaṇo vā loke uppanno, nāhaṃ, cunda, aññaṃ ekaṃ saṅghampi ekaṃ gaṇampi samanupassāmi evaṃ lābhaggayasaggappattaṃ, yatharivāyaṃ, cunda, bhikkhusaṅgho’’ti (dī. ni. 3.176). Evanti idāni vuccamānākārena. Nijjhattinti saññattiṃ. Nanti kathaṃ. 135. 此处所说的“事缘”是什么呢？指的是外道们为了损害世尊和比丘僧团的利养和名声而奔走图谋。为了详细说明这一点，经中说到“据说世尊……”等等。犹如四面八方升起的双层大云汇聚成巨大洪流，所有的波罗蜜仿佛都凝聚在一起说：“就在这一生中，我们将展现果报”，从而产生了利养和恭敬的巨大洪流。从各处前来的刹帝利、婆罗门等手持食物、饮料、车乘、衣服、花环、香料、涂香等，前来寻找：“世尊在哪里？天中之天、人中雄、世间导师在哪里？”他们即使带着上百辆车的供养前来，如果得不到机会，也会在周围一俱卢舍(gāvuta)的范围内让车辆首尾相连地停驻等候，就像安达咖文达(Andhakavinda)婆罗门等人一样。所有这些在《犍度》（大品）282以及各处经文中都可以找到相关记载。正如世尊一样，比丘僧团也是如此。经中还说：“那时，世尊受到尊敬、尊重、礼敬、供养、恭敬，获得衣服……等资具，比丘僧团也是如此”等等（《自说经》38），又如：“纯陀(Cunda)啊，如今世间出现的任何僧团或团体，纯陀啊，我不见有哪一个僧团或团体能像这比丘僧团一样获得如此殊胜的利养和恭敬”（《长部》3.176）。“Evam”(如是)，即如今所说之方式。“Nijjhatti”是指“表白”。“Naṃ”为何义？ Evaṃ pucchituṃ ayuttaṃ titthiyānaṃ kathā mahājanasannipāte niyyātitā hotīti. Tasmiṃ dātabbaṃ, cittappasādamattena dentepi hi puññaṃ pavaḍḍhati. Ārocitaṃ attanoti adhippāyo. Bhagavāti satthu āmantanaṃ. Cittaṃ nāma yathāpaccayaṃ pavattamānaṃ nigaṇṭhā…pe… pasīdati pasannassāti adhippāyo. Pubbe avisesato deyyadhammassa dātabbaṭṭhānaṃ nāma pucchitaṃ, idāni tassa mahapphalabhāvakaro dakkhiṇeyyavisesoti āha ‘‘aññaṃ tayā paṭhamaṃ pucchitaṃ, aññaṃ pacchā’’ti. Sallakkhehi etaṃ. Pacchimaṃ purimena saddhiṃ ānehīti adhippāyo. Pucchitassa nāma pañhassa kathanaṃ mayhameva bhāro. Samupabyūḷhoti ekato senāya rāsivasena sampiṇḍitoti attho. Tenāha ‘‘rāsibhūto’’ti. Asikkhitoti sattaṭṭhasaṃvaccharāni dhanusippena sikkhito. Dhanusippaṃ sikkhitvāpi koci katahattho na hoti, ayaṃ pana asikkhito na katahattho, poṅkhānupoṅkhabhāvoyeva byāmamuṭṭhibandho. Tiṇapuñjamattikāpuñjādīsūti ādi-saddena paṃsupuñjavālukapuñjasāraphalakaayoghanādike saṅgaṇhāti. Akataparicayoti tesaṃ santikā vijjhanaṭṭhena akataparicayo. Rājarājamahāmattādike upecca asanaṃ upāsanaṃ, na kataṃ upāsanaṃ etenāti akatūpāsano. Asikkhitatādinā bhīrubhāvena vā kāyassa chambhanaṃ saṅkampanaṃ uttāso etassa atthīti chambhīti āha ‘‘pavedhitakāyo’’ti. 如此询问外道是不恰当的，因为他们的言论在大众集会中已被判定。即便如此，也应布施，因为即使仅以清净心布施，功德也会增长。“告知自身”是此意。“世尊”是对导师的称呼。“心”指随缘而生，尼乾陀(Nigaṇṭha)等……对心清净者而言，（其心亦）清净，是此意。先前已不加分别地问及应施之处，现在则说明能使布施功德倍增的殊胜福田，故言：“你先前所问是一事，后来所问又是另一事。”当善观察此事。“将后问与前问结合”是此意。“解说所问的问题，是我的责任。”“聚集”(Samupabyūḷha)意为如军队般密集聚集，故说“成堆”。“未受训”(Asikkhita)指未经七八年箭术训练。纵使学习射术，有人仍不娴熟，此人未经训练更不熟练，其箭矢连发仅是张弓握拳之形。“草堆土堆等”中的“等”字包含尘土堆、沙堆、硬木板、铁锤等。“未熟练”(Akataparicaya)意为未熟练于射穿它们。“未侍奉”(Akatūpāsana)指未曾侍奉国王与高官，故称“未侍奉者”。因未经训练等，由于怯懦，身体战栗颤抖，故说“颤栗者”(chambhī)即“身躯颤抖”之意。 Dakkhiṇeyyatāya adhippetattā ‘‘arahattamaggena kāmacchando pahīno hotī’’ti āha. Accantappahānassa icchitattā tatiyeneva kukkuccaṃ pahīnaṃ hoti paṭighasampayogaṃ. Asekkhassa ayanti asekkhaṃ, sīlakkhandho. Tayidaṃ na aggaphalaṃ sīlameva adhippetaṃ, atha kho yaṃ kiñci asekkhasantāne pavattaṃ sīlaṃ, lokuttaro eva na adhippeto sikkhāya jātattā, evaṃ vimuttikkhandhopīti. Sekkhassa esoti vā, apariyositasikkhattā sayameva sikkhatīti vā sekkho, catūsu maggesu [Pg.198] heṭṭhimesu ca tīsu phalesu sīlakkhandho. Upari sikkhitabbābhāvato asekkho. Vuḍḍhippatto sekkhoti asekkho. Aggaphalabhūto sīlakkhandho vucceyya, aṭṭhakathāyaṃ pana vipassakassa sīlassa adhippetattā tathā attho vutto. Sabbatthāti ‘‘asekkhenā’’tiādīsu. Ettha ca yathā sīlasamādhipaññākkhandhā missakā adhippetā, evaṃ vimuttikkhandhāpīti tadaṅgavimuttiādayopi veditabbā, na paṭippassaddhivimutti eva. 为应供之故，（义注）说：“以阿罗汉道断除欲贪。”因欲求究竟断除，所以第三果位就已断除忧悔，以及与嗔恚相应的烦恼。所谓的无学者(Asekkhassa)，就是指无学的戒蕴。这里并非指最高果位的戒，而是指存在于无学圣者相续中的任何戒，并非特指超世间的戒，因为（此戒）是从学处中产生的，解脱蕴(Vimuttikkhandha)也是如此。所谓的学者(Sekkhassa)，或者是因为学处尚未圆满而自己还在学习，所以称为学者，指的是四道以及下面三个果位的戒蕴。因为上面没有更高的可学之处，所以称为无学(Asekkha)。已经增长成就的学者就是无学。可以说，最高果位的戒蕴应如此理解，但是在义注中，因为是指观行者的戒，所以那样解释。一切处，指的是“无学者”等语句。在这里，就像戒、定、慧三蕴(Sīlasamādhipaññākkhandha)是相互混合关联一样，解脱蕴也是这样，应该理解为包括彼分解脱(Tadaṅgavimutti)等在内的各种解脱，而不仅仅是止息解脱(Paṭippassaddhivimutti)。 Yena sippena issāso hoti, taṃ issattanti āha ‘‘ususippa’’nti. Yassā vāyodhātuyā vasena sarīraṃ sañjātathāmaṃ hoti, taṃ balapaccayaṃ sandhāyāha ‘‘balaṃ nāma vāyodhātū’’ti. Samappavattito hi visamappavattinivārakadhātu balaṃ nāma, tena tato aññaṃ balarūpaṃ nāma natthi. 以何种技艺成为射手，那（技艺）被称为“射术”(Issatta)，即箭术(Ususippa)。凭借风界(Vāyodhātu)的力量使身体产生力量，是考虑到产生力量的因缘才说：“力是指风界。”能阻止不协调运转的要素，名为力，因此，除此之外没有其他名为力的色法。 Yasmā arahā eva ekantato sorato, tassa bhāvo soraccanti āha ‘‘soraccanti arahatta’’nti. Ete dveti khanti soraccanti ete dve dhammā. Pānīyaṃ pivanti etthāti papā, yo koci jalāsayo yaṃ kiñci pānīyaṭṭhānanti āha ‘‘caturassapokkharaṇīādīnī’’ti. Udakavikūlādīsu kamanti atikkamanti etehīti saṅkamanāni, setuādīni. Setukaraṇayuttaṭṭhāne setuṃ, caṅkamanakaraṇayuttaṭṭhāne caṅkamanaṃ, maggakaraṇayuttaṭṭhāne maggaṃ kareyyāti ayamettha adhippāyo. Tenāha ‘‘paṇṇāsā’’tiādi. 因为阿罗汉(Arahant)完全是调顺的，他的状态称为调顺(Soracca)，所以说：“调顺即是阿罗汉果。”这里说的两种法就是忍耐(Khanti)和调顺(Soracca)。饮水的地方称为饮水处(Papā)，指任何储水之处，也就是“四方形的池塘等等”。凭借它们在水边等处行走跨越的工具叫做通道(Saṅkamana)，也就是桥梁(Setu)等等。应该在适合建造桥梁的地方建造桥梁，适合经行的地方建造经行道(Caṅkamana)，适合修筑道路的地方修筑道路(Magga)，这才是这里的意义。因此说“五十”(Paṇṇāsā)等等。 Bhikkhācāravattanti ariyānaṃ hitaṃ vattapaṭipattiṃ. Dentopīti pi-saddena akhīṇāsavassa dentopīti imamatthaṃ dasseti yassa kassacipi dentenapi kammaphalaṃ saddahitvā vippasannacitteneva dātabbattā. Thanayanti idaṃ tassa mahāmeghabhāvadassanaṃ, yo hi mahāvassaṃ vassati, so gajjanto vijjummālaṃ vissajjento pavassati. Abhisaṅkharitvā samodhānetvāti khādanīyassa vividhajātiyāni sampiṇḍetvā. Tenāha ‘‘rāsiṃ katvā’’ti. 乞食行仪是指圣者的有益行持。“即使布施”(dentopi)中的“也”(pi)字，显示了“即使是布施给未断尽烦恼者”之意，因为对任何人布施，都应深信业果，以清净心行施。雷鸣是指那大云的景象，因为降大雨者，必伴随着雷鸣闪电而普降甘霖。调制和合是指把各种各样的嚼食混合在一起。因此说‘聚成一堆’。 Pakiraṇaṃ nāma vikiraṇampi hoti anekatthattā dhātūnanti āha ‘‘vikiratī’’ti. Pakiranto viya vā dānaṃ detīti iminā guṇakhettameva apariyesitvā karuṇākhettepi mahādānaṃ pavattetīti dasseti. Tena ‘‘pakiretī’’ti [Pg.199] vadantena bhagavatā aṭṭhuppattiyaṃ āgatatitthiyavādena appaṭisedhitatāpi dīpitā hoti. Puññadhārāti puññamayadhārā puññābhisandā. Sinehayantīti thūladhārenapi sinehena siniddhaṃ karontī. Kiledayantīti allabhāvaṃ pāpayantī. Yathāyaṃ puññadhārā dātāraṃ anto sineheti pūreti abhisandeti, evaṃ paṭiggāhakānampi anto sineheti pūreti abhisandeti. Tenevāha ‘‘dadaṃ piyo hoti bhajanti naṃ bahū’’tiādi (a. ni. 5.34) evaṃ santepi ‘‘dātāraṃ abhivassatī’’ti vuttattā aṭṭhakathāyaṃ dāyakavaseneva ‘‘sinehetī’’ti vuttaṃ, yasmā vā paṭiggāhakassa sinehuppatti āmisanissitāti dāyakavaseneva vuttaṃ. 所谓“广施”，也叫“散布”，因为词根有多重含义，所以（也）称为“散布”。就像播撒者一样行布施，不只寻求功德田，也在慈悲田广行大施，这显示了它的含义。因此，世尊说“广施”时，也表明对前来诘难的外道论者不予驳斥的态度。功德流，就是功德形成的河流，福德的源泉。润泽，即使是粗大的水流也能使之滋润滑腻。浸渍，使之达到湿润的状态。正如这功德流既能浸润施主内心，使之充满盈溢，也能浸润受施者内心，使之充满盈溢。因此经中说：“布施的人受人爱敬，众人乐于亲近”(增支部 5.34)。虽然这样说，因为义注中说“功德像雨一样滋润施主”，所以特别从施主的角度说“润泽”；又因为受施者产生爱敬心依赖于物质利益，所以也从施主的角度来说。 Issattasuttavaṇṇanā niṭṭhitā. 箭术经释义终。 5. Pabbatūpamasuttavaṇṇanā 5. 山喻经释义 136. Khattiyāti abhisekappattā. Issariyamado kāmagedho. Pathavimaṇḍalassa mahantatā taṃnivāsinaṃ anuyantatāti sabbamidaṃ yathicchitassa rājakiccassa sukhena samijjhanassa kāraṇakittanaṃ. Yādise rājakicce ussukkaṃ āpanno, taṃ vitthārato dassetuṃ ‘‘esa kirā’’tiādi vuttaṃ. Antaragamanānīti tiṇṇaṃ nirantaragamanānaṃ antarantarā gamanāni. Corā cintayiṃsūti eko antarabhogiko rājāparādhiko pañcasatamanussaparivāro coriyaṃ karonto vicarati, te sandhāya vuttaṃ. 136. “刹帝利”是指已经接受灌顶的统治者。权势带来的骄慢和欲贪。大地疆域的广大，以及臣民的追随，这一切都是为了说明可以随心所欲地处理政务、并能顺利完成的原因。为了详细说明致力于王政事务者的行为，所以才说了“这位国王是这样的”等等。“间行”(Antaragamana)是指三种无间行之间的行进。“盗贼起了念头”是指一个内部的、犯了国王罪过的叛乱者，带着五百个随从到处进行偷盗，这是针对他们所说的。 ‘‘Ayuttaṃ te kata’’nti sacāhaṃ vakkhāmīti yojanā. Dhuravihāreti rathassa dhuraṃ viya nagarassa dhurabhūte vihāre. Santhambhitunti vissāsabhāvena upaṭṭhātuṃ. Saddhāyikoti saddhāya ayitabbo, saddheyyoti attho. Tenāha ‘‘saddhātabbo’’ti. Paccayikoti pattiyāyitabbo. Abbhasamaṃ puthulabhāvena. Nippothentoti nimmaddento. Saṇhakaraṇīyaṃ atisaṇhaṃ pisanto nisadapoto viya pisanto. “你做得不对”这句话，意指“如果我要说”。Dhuravihāra意指像车轭对于车辆，这座寺院如同城市的栋梁。Santhambhitum意指以信任的态度来侍奉。“可信赖者”(Saddhāyika)即凭借信心可以接近，也就是值得信任的意思。因此说“应信”。Paccayika意指可信赖者。“如云般广大”形容其宽广的体量。“碾磨”即粉碎义。Saṇhakaraṇīya意指应使之精细，像磨坊里碾米一样进行研磨。 Dhammacariyātiādittampi sīsaṃ celañca ajjhupekkhitvā sammāpaṭipatti eva kātabbā tassā eva paraloke patiṭṭhābhāvato. Ācikkhāmīti kathemi, kathento ca yathā tamatthaṃ sammadeva rājā jānāti, evaṃ jānāpemīti[Pg.200]. Nipphatti yuddhena kātabbaatthasiddhi. Visinoti bandhati yathādhippetaṃ cittaṃ etenāti visayo, samatthabhāvo. Mantasampannāti sampannarājamantā. Mahāamaccāti mahosadhādisadisā nītisatthachekā amaccapurisā. Upalāpetunti paresaṃ antare virodhatthaṃ saṅgaṇhituṃ. 法行(Dhammacariyā)：即是说即使头与衣物着火，也应舍弃，而实行正行(sammāpaṭipatti)，因为唯有正行才是来世的依止。我将宣说(Ācikkhāmi)：即我说，并且在说的时候，要让国王正确地了知其义。成就(Nipphatti)：通过战争完成应做之事。能以此束缚所意欲之心，故为境(visayo)，即能力。具备谋略者(Mantasampannā)：具备完善的治国方略者。大臣(Mahāamaccā)：像摩诃萨陀(Mahosadha)等精通政术的大臣。笼络(Upalāpetun)：为了在他人之间制造矛盾而加以拉拢。 Dveyeva pabbatāti pabbatasadisā dveyeva gahitā. Rājovādeti rājovādasutte. Āgatāva tattantiyā anurūpatthaṃ. Vilumpamānāti iti-saddo ādiattho. Vipattīti bhogaparihānādivināso. Hatthiyuddhādīhi jarāmaraṇaṃ jinituṃ na sakkā sattassa avisayabhāvato. Yena pana jinituṃ sakkā, taṃ dassento bhagavā ‘‘buddhe…pe… nivesaye’’ti āha. Ratanattaye hi saddhā niviṭṭhā mūlajātā patiṭṭhitā ekantato jarāmaraṇavijayāya hoti. Tenāha ‘‘tasmā saddha’’nti. 二山(Dveyeva pabbatā)：指取了两个像山一样的东西。王训(Rājovāde)：在《王训经》(Rājovādasutta)中。此句已来，是为了符合那部经文的意义。劫夺者(Vilumpamānā)：iti一词是“等”的意思。衰败(Vipatti)：指财富减少等的毁灭。众生无法通过象战等方式战胜衰老和死亡，因为这不是他们能力所及的范围。然而，为了展示可以战胜的方法，世尊说‘于佛……乃至……安立’。因为对三宝(Ratanattaya)的信心若已安住、生根、确立，则必能战胜衰老和死亡。因此说‘是故当信’。 Pabbatūpamasuttavaṇṇanā niṭṭhitā. 山喻经释义终。 Tatiyavaggavaṇṇanā niṭṭhitā. 第三品释义终。 Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya 《显扬义疏》，相应部义注 Kosalasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. 憍萨罗相应释义之幽义阐明已毕。 4. Mārasaṃyuttaṃ 4. 魔相应 1. Paṭhamavaggo 1. 初品 1. Tapokammasuttavaṇṇanā 1. 苦行经释义 137. Uruvelāya [Pg.201] samīpe gāmo uruvelagāmo, taṃ uruvelagāmaṃ abhimukhabhāvena sammadeva sabbadhamme bujjhatīti abhisambodhi, sabbaññutaññāṇaṃ, tena samannāgatattā ca bhagavā abhisambuddhoti vuccati. Tassa pañcacattālīsāya vassesu ādito pannarasa vassāni paṭhamabodhi, idha pana sattāhabbhantarameva adhippetanti āha ‘‘abhisambuddho hutvā antosattāhasmiṃ yevā’’ti. Asukhabhāvena aññehi kātuṃ asakkuṇeyyattā dukkaraṃ karotīti dukkarakāro, so eva itthiliṅgavasena dukkarakārikā. Tāya mutto vatamhīti cintesi. Yadi evaṃ kasmā taṃ lokanātho chabbassāni samanuyuñjati? Kammapīḷitavasena. Vuttañhetaṃ apadāne (apa. thera 1.39.92-94) – 137. 优楼频螺(Uruvelā)附近有个村庄叫优楼频螺村。朝向优楼频螺村，如实地觉悟了一切法，故为正等觉(abhisambodhi)，即一切知智(sabbaññutaññāṇa)；又因具足此智，故世尊被称为正等觉者(abhisambuddha)。在他四十五年中，最初的十五年是初觉期(paṭhamabodhi)，但此处意指七日之内，故说“成为正等觉后，就在七日之内”。因其所做为他人所难为，故称苦行者(dukkarakāro)，其阴性形式为dukkarakārikā。他心想：“我已脱离彼（苦行）。”若然，为何世间怙主(lokanātho)要行六年苦行？因业力所迫。这在《本行》(Apadāna)中说（apa. thera 1.39.92-94）： ‘‘Avacāhaṃ jotipālo, sugataṃ kassapaṃ tadā; Kuto nu bodhi muṇḍassa, bodhi paramadullabhā. “我，光护(Jotipāla)，彼时对善逝迦叶(Kassapa)说：秃头者哪有菩提？菩提是极难得的。” ‘‘Tena kammavipākena, acariṃ dukkaraṃ bahuṃ; Chabbassānuruvelāyaṃ, tato bodhimapāpuṇiṃ. “以彼业异熟，我多行苦行；于优楼频螺(Uruvelā)六年，其后证菩提。” ‘‘Nāhaṃ etena maggena, pāpuṇiṃ bodhimuttamaṃ; Kummaggena gavesissaṃ, pubbakammena vārito’’ti. “我非由此道，得证无上菩提；因被往昔业所障，我曾寻求于邪道。” Māretīti vibādheti. Vipattiādisaṃyojanañhi sādhūnaṃ paramatthato maraṇaṃ saccapaṭivedhamāraṇattā, pāpatarattā pāpatamoti pāpimā. Sā cassa pāpatamatā pāpavuttitāyāti āha ‘‘pāpe niyutto’’ti. Adhipatīti kāmādhipati. Appahīnakāmarāge attano vase vattetīti vasavattī. Tesaṃyeva kusalakammānaṃ antaṃ karotīti antako. Vaṭṭadukkhato aparimuttapaccayattā namuci. Mattānaṃ pamattānaṃ bandhūti pamattabandhu. 杀害者(Māreti)：即恼害者(vibādheti)。因为衰败等结(vipattiādisaṃyojana)能杀害对真理的证悟，对圣者而言，从胜义(paramattha)上说即是死亡(maraṇa)；又因其极恶，故为极恶者(pāpatama)，即是恶魔(pāpimā)。其极恶在于其恶行，故说“专行于恶”。主宰者(Adhipati)：即欲的主宰。因未断欲贪者，皆随其力而转，故为自在者(vasavattī)。他能终结彼等之善业，故为终结者(antako)。因是未能解脱轮回之苦的因缘，故为难降伏者(namuci)。是沉醉者、放逸者的亲友，故为放逸亲友(pamattabandhu)。 Tapokammāti [Pg.202] attakilamathānuyogato. Aparaddhoti virajjhasi. ‘‘Aparādho’’tipi atthi, soyeva attho. Kāyakilamathaṃ anuyuñjanto yebhuyyena amaratthāya anuyuñjati, so ca kammavādīhi anuyuñjiyamāno devatthāya siyāti āha ‘‘amarabhāvatthāyā’’ti. Sabbaṃ tapanti sabbaṃ attaparitāpanaṃ. Atthāvahaṃ na bhavati bodhiyā anupāyattā. Kiñcassāti kiñci siyāti attho. Phiyārittaṃva dhammanīti dhammaṃ vuccati vaṇṇu, so idha ‘‘dhamma’’nti vutto, dhammani vaṇṇupadeseti attho. Tenāha ‘‘araññe’’ti. Ubhosu passesu phiyāhi ākaḍḍheyya ceva arittehi uppīḷeyya ca. 苦行(Tapokamma)：即致力于自我折磨。你犯错了(Aparaddho)：即你违背了(virajjhasi)。“过错”(Aparādho)也是此义。致力于身体折磨者，大多是为了不死而行；若被业论者所劝而行，则可能是为了生天，故说“为求不死”。一切苦行(Sabbaṃ tapanti)：即一切自我折磨。因非菩提之方便，故无利益。些许(Kiñcassa)：即“或有些许”之义。如被藤蔓所缠之树(Phiyārittaṃva dhammanī)：此中dhammanī是一种树，故说“在林中”。它会被两边的藤蔓拉扯，又被枝干挤压。 Sammāvācākammantājīvā gahitā maggasīlassa adhippetattā. Samādhino hi gahaṇena sammāvāyāmasatisamādhayo gahitā upakārabhāvato. Paññāyāti etthāpi eseva nayo. Bujjhati etenāti bodho. Maggoti āha ‘‘bodhāyāti maggatthāyā’’ti. Kathaṃ pana maggaṃ maggatthāya bhāvetīti āha ‘‘yathā hī’’tiādi. Tena yathā yāgupacanārambho yāvadeva yāguattho, evaṃ maggabhāvanārambho maggādhigamatthāyāti dasseti. Ārambhoti ca ariyamaggabhāvanāya bandhāpanaṃ daṭṭhabbaṃ. Keci pana ‘‘magganti ariyamaggaṃ, bodhāyāti arahattasambodhāya, evañca katvā ‘pattosmi paramasuddhi’nti idampi vacanaṃ samatthita’’nti vadanti, apare pana ‘‘sabbaññutaññāṇasambodhāyāti. So hi sabbasmāpi bodhito uttaritaro’’ti. Nihato nibbisevanabhāvaṃ pāpito. Tenāha ‘‘parājito’’ti. 正语、正业、正命被包含，因为它们是道戒(maggasīla)所意欲的。通过取定(samādhi)，正精进、正念、正定亦被包含，因其有助益故。于慧(paññā)亦同此理。以此而觉，故为觉(bodho)。道(Maggo)：说“为觉(bodhāya)”即是“为道之目的(maggatthāya)”。然则，如何为道之目的而修道？故说“犹如”等。此即显示：犹如煮粥的开始是为了粥，修道的开始是为了证道。此中开始(ārambho)当知是圣道修行之准备。有人说：“道指圣道，为觉指为阿罗汉正觉，如此，则‘我已证得最上清净’此句亦得以支持。”又有人说：“为一切知智之正觉。因为此觉超越一切觉。”被击败(Nihato)：即达到不复行之状态。故说“已被降伏”。 Tapokammasuttavaṇṇanā niṭṭhitā. 苦行经释义终。 2. Hatthirājavaṇṇasuttavaṇṇanā 2. 象王色经释义 138. Andhabhāvakāraketi pacurajanassa cakkhuviññāṇuppattinivāraṇena andhabhāvakārake. Mahātameti mahati tamasi. Pāsāṇaphalake mahācīvaraṃ sīse ṭhapetvāti etena taṃ phalakaṃ apassāya nisinnoti dasseti[Pg.203]. Padhānanti bhāvanaṃ. Pariggaṇhamānoti sabbaso gaṇhanto avissajjento, bhāvanaṃ anuyuñjanto anupubbasamāpattiyo phalasamāpattiñca manasikarontoti attho. Tenāha ‘‘nanu cā’’tiādi. Ariṭṭhakoti ariṭṭhakavaṇṇo. Tenāha ‘‘kāḷako’’ti. 138. 致盲者(Andhabhāvakārake)：因其能阻止众多众生眼识之生起，故为致盲者。大黑暗(Mahātame)：在巨大的黑暗中。将大衣覆于头上于石板上：此句显示他未看石板而坐。精勤(Padhānaṃ)：即修行(bhāvanaṃ)。执取(Pariggaṇhamāno)：即完全取而不舍，致力于修行，次第作意于诸等至及果等至。故说“岂非”等。阿里吒色(Ariṭṭhako)：即乌鸦色。故说“黑色”。 Dīghamaddhānanti cirataraṃ kālaṃ. Saṃsaranti āsādanādhippāyena sañcaranto, alaṃ tuyhaṃ etena nippayojananti adhippāyo. Na hi tena mārassa kāci atthasiddhīti. 长久以来(Dīghamaddhānaṃ)：即极其长的时间。你流转(Saṃsaranti)：即带着攻击的意图而徘徊，意谓：这对你来说够了，这是无用的。因为魔罗(Māra)不能因此获得任何利益。 Hatthirājavaṇṇasuttavaṇṇanā niṭṭhitā. 象王色经释义终。 3. Subhasuttavaṇṇanā 3. 善经释义 139. Susaṃvutāti maggasaṃvarena suṭṭhu saṃvutā. Supihitāti suṭṭhu pihitā. Vasānugāti kāyādidvāravasānugā vasavattino na honti. Baddhacarāti paṭibaddhacariyāti. 139. 善防护(Susaṃvutā)：以道律仪善加防护。善覆盖(Supihitā)：妥善覆盖。随力而行者(Vasānugā)：随顺身等诸门之力而行，非自主者。行为受缚者(Baddhacarā)：即行为被系缚。 Subhasuttavaṇṇanā niṭṭhitā. 善经释义终。 4. Paṭhamamārapāsasuttavaṇṇanā 4. 初魔罗网经释义 140. Upāyamanasikārenāti aniccādīsu aniccādito manasikaraṇena. Upāyavīriyenāti anuppannākusalānaṃ anuppādanāya vidhinā pavattavīriyena. Kāraṇavīriyenāti anuppannānuppādanādiatthassa kāraṇabhūtena vīriyena. Anuppannapāpakānuppādanādiatthāni hi vīriyāni yadatthaṃ honti, taṃ atthaṃ sādhentiyevāti etassa atthassa dīpako sammā-saddo. Yonisosammāsaddena hi upāyakāraṇatthadīpakataṃ sandhāya ‘‘upāyavīriyena kāraṇavīriyenā’’ti vuttaṃ. Arahattaphalavimutti ukkaṭṭhaniddesena. Mārena ‘‘mayhaṃ kho, bhikkhave’’tiādikaṃ bhagavato vacanaṃ sutvā vuttaṃ ‘‘arahattaṃ patvāpi na tussatī’’tiādi. 140. 方便作意（upāyamanasikāra）是指于无常等中，从无常等方面作意。方便精进（upāyavīriya）是指为令未生之恶法不生而如法发起的精进。因缘精进（kāraṇavīriya）是指作为令未生（恶法）不生等义利之因的精进。因为精进是为了达成令未生之恶法不生等义利，“正”（sammā）一词即是此义的阐明者。由于“如理正”（yonisosammā）一词显示了方便、因缘之义，故说“以方便精进、以因缘精进”。阿罗汉果解脱是以殊胜的解释（ukkaṭṭhaniddesa）而说。魔罗听到世尊说“诸比丘，我……”等语后，说了“证得阿罗汉果仍不满足”等语。 Kilesapāsenāti [Pg.204] kilesamārassa upāyabhūtena. Kilesamāro hi satte kāmaguṇapāsehi nibandhati, na pana sayameva. Tenāha ‘‘ye dibbā kāmaguṇasaṅkhātā’’tiādi. Mārabandhaneti kilesamārassa bandhanaṭṭhāne, bhavacāraketi attho. Na me samaṇa mokkhasīti idaṃ māro ‘‘anuttarā vimutti anuppattā, vimuttā sabbapāsehī’’ti ca bhagavato vacanaṃ asaddahanto vadati saddahantopi vā ‘‘evamayaṃ paresaṃ sattānaṃ mokkhāya ussāhaṃ na kareyyā’’ti attano kohaññe ṭhatvā vadati. 以烦恼索（kilesapāsa）是指作为烦恼魔的手段。烦恼魔以欲索（kāmaguṇapāsa）束缚有情，而非亲自为之。因此说“所谓天界的欲……”等。于魔罗的系缚处（mārabandhane）是指于烦恼魔的系缚处，义为于三有中轮回。“沙门，你无法从我这里解脱”，此是魔罗不信世尊所说“已证无上解脱，已从一切索中解脱”之语而说；或是即便相信，亦为令世尊不为其他有情之解脱而努力，故立于自己的欺诈立场而说。 Paṭhamamārapāsasuttavaṇṇanā niṭṭhitā. 初魔罗缚经释义终。 5. Dutiyamārapāsasuttavaṇṇanā 5. 第二魔罗缚经释义 141. Anupubbagamanacārikanti gāmanigamarājadhānīsu anukkamena gamanasaṅkhātaṃ cārikaṃ. Evaṃ hi gatesūti evaṃ tumhesu bahūsu ekajjhaṃ gatesu. 141. 渐次游行（anupubbagamanacārikaṃ）是指于村、镇、王都中，名为次第行走的游行。当如是去时（evaṃ hi gatesu）是指当你们众多人一起去时。 Ādimhi kalyāṇaṃ etassāti ādikalyāṇaṃ, tathā sesesu. Sāsanassa ādi sīlaṃ mūlakattā. Tassa samathādayo majjhaṃ sāsanasampattiyā vemajjhabhāvato. Phalanibbānāni pariyosānaṃ tadadhigamato uttari karaṇīyābhāvato. Sāsane sammāpaṭipatti nāma paññāya hoti, tassā ca sīlaṃ samādhi ca mūlanti āha ‘‘sīlasamādhayo vā ādī’’ti. Yasmā paññā anubodhapaṭivedhavasena duvidhā, tasmā tadubhayaṃ gaṇhanto ‘‘vipassanāmaggā majjha’’nti āha. Paññānipphatti phalakiccaṃ, nibbānasacchikiriyā pana sammāpaṭipattiyā pariyosānaṃ tato paraṃ kattabbābhāvatoti āha ‘‘phalanibbānāni pariyosāna’’nti. Phalaggahaṇena hi saupādisesanibbānaṃ gayhati, itarena itaraṃ, tadubhayavasena paṭipattiyā osānanti āha ‘‘phalanibbānāni pariyosāna’’nti. ‘‘Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā’’ti (saṃ. ni. 5.369) vacanato sīladiṭṭhujukatāya matthakabhūtā vipassanā, tadadhiṭṭhānā sīlasamādhīti ime [Pg.205] tassa sāsanassa mūlanti āha ‘‘sīlasamādhivipassanā vā ādī’’ti. Sesaṃ vuttanayameva. 其初善（ādikalyāṇaṃ），即于初为善，其余亦然。教法之初是戒，因其为根本。止（samatha）等为其中心，因其为教法成就之中枢。果与涅槃为其终，因证得之后再无所作。于教法中，正行（sammāpaṭipatti）由慧而有，而戒与定为其根本，故说“戒与定为初”。因慧有随觉（anubodha）与通达（paṭivedha）二种，故总括此二者而说“观（vipassanā）与道为中”。慧之圆满为果之作用，而现证涅槃乃正行之终，其后更无所作，故说“果与涅槃为终”。以“果”一词，包含了有余依涅槃；以另一词（即“涅槃”），包含了另一者（即无余依涅槃），以此二者为修行之终，故说“果与涅槃为终”。如（《相应部》5.369）所说：“是故，比丘，汝当于诸善法中，先净其初。何为诸善法之初？即善净之戒与正直之见。”依此，以戒与正直见为顶峰的观，及其所依止的戒与定，为此教法之根本，故说“戒、定、观为初”。其余如前已说。 Kiñcāpi avayavavinimutto samudāyo natthi, yesu pana avayavesu samudāyarūpena apekkhitesu gāthāti samaññā, taṃ tato bhinnaṃ viya katvā dassento ‘‘catuppadikagāthāya tāva paṭhamapādo’’tiādimāha. Pañcapadachappadānaṃ gāthānaṃ ādipariyosānaggahaṇena itare dutiyādayo tayo cattāro vā majjhanti avuttasiddhamevāti na vuttaṃ. Ekānusandhikasuttassāti idaṃ bahuvibhāgaṃ yathānusandhinā ekānusandhikaṃ suttaṃ sandhāya vuttaṃ, itarassa pana teyeva desetabbadhammavibhāgena ādimajjhapariyosānabhāgā labbhanti. Nidānanti kāladesakaparisādi-apadisanalakkhaṇādiko attho. Idamavocāti iti-saddo ādiattho. Tena tadavasesanigamanapāḷiṃ saṅgaṇhāti. Anekānusandhīkassa saha nidānena paṭhamo anusandhi ādi. Saha nigamanena pacchimo pariyosānaṃ, itarena majjhimantiādimajjhapariyosānāni veditabbāni. 虽然没有脱离部分而存在的整体，但当诸部分被视为一个整体时，便有名为“偈”的假名。为显示其仿佛与部分有别，故说“于四句偈，初句为初……”等。对于五句偈、六句偈，既已指出初与后，其中间的二、三或四句，则不言自明，故未说。对于单义连贯的经（ekānusandhikasutta），这是针对具有众多部分、但依其连贯性而成为单义连贯的经而说；至于其他经，则可依其所说之法，分出初、中、后。因缘（nidāna）是指时、地、众会等标示。于“Idamavoca”（彼说此）中，“idaṃ”（此）一词为“初”义，它总摄了其余的结颂部分。对于多义连贯的经，与因缘一起的第一个连贯部分为初，与结颂一起的最后部分为后，其余为中，当如是知初、中、后。 Sātthakanti atthasampattiyā sātthakaṃ katvā. Sabyañjananti byañjanasampattiyā sabyañjanaṃ. Sampatti ca nāma paripuṇṇabyañjanatāti āha ‘‘byañjanehi…pe… desetā’’ti. Sakalaparipuṇṇanti sabbaso paripuṇṇaṃ sīlādipañcadhammakkhandhapāripūriyā. Nirupakkilesaṃ diṭṭhimānādiupakkilesābhāvato. Avisesato tisso sikkhā sakale sāsane bhavanti. Dhammoti pana brahmacariyaṃ vā sandhāya vuttaṃ ‘‘katamesānaṃ kho, bhante, buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’tiādīsu (pārā. 18) viya. Dukūlasāṇiyā paṭicchannā viya, na tu pākāraselādipaṭicchannā viya. Tena dhammaniruttiyā sakalakilesānaṃ pahānānubhāvaṃ vadati. Alābhaparihāniyā, na laddhaparihāniyā. Aḍḍhuḍḍhānīti pañcasatādhikāni tīṇi pāṭihāriyasahassāni. Sātanti sukhaṃ. 有义利（sātthakaṃ）是指因义理圆满而有义利。有文句（sabyañjanaṃ）是指因文句圆满而有文句。所谓圆满，即文句具足，故说“以文句……宣说”。完全圆满（sakalaparipuṇṇaṃ）是指因戒等五法蕴圆满而完全圆满。无随烦恼（nirupakkilesaṃ）是指因无见、慢等随烦恼。三学普遍存在于整个教法中。而“法”（dhamma）一词，是就梵行而说，如（《波罗夷》18）言：“尊者，哪些佛陀、世尊的梵行得以久住？”等。如以麻布覆盖，而非如以围墙、山岩覆盖。以此法之词语，说明断除一切烦恼的威力。是未得之失，非已得之失。三千五百（aḍḍhuḍḍhāni）是指三千五百种神通。适悦（sātaṃ）即是乐。 Dutiyamārapāsasuttavaṇṇanā niṭṭhitā. 第二魔罗缚经释义终。 6. Sappasuttavaṇṇanā 6. 蛇经释义 142. Surākārakānanti [Pg.206] piṭṭhasurāyojanakānaṃ. Kosalānaṃ issaroti kosalo, kosalarājassa ayanti kosalikā. Paribhogapātīti bhattaparibhojanatthāya pāti paribhogapāti. Kammāruddhanapaṇāḷiyāti kammāruddhanapaṇāḷimukhe. Dhamamānāyāti dhamiyamānāya. Taṃ pana yasmā bhastavātehi pūritaṃ nāma hoti, tasmā ‘‘bhastavātena pūriyamānāyā’’ti vuttaṃ. Niyāmabhūmiyanti bhagavato paṭisallānaṭṭhāne sañcarantaṃ māraṃ maṃsacakkhunāva disvā. Tenāha ‘‘vijjulatālokenā’’ti. 142. 酿酒者（surākārakānaṃ）即调制米酒者。憍萨罗（Kosala）人之主，故为憍萨罗王；属憍萨罗王者，为憍萨罗人。受用钵（paribhogapāti）是为受用食物之钵。于铁匠风箱管口（kammāruddhanapaṇāḷiyā）即于铁匠风箱管之前端。被吹时（dhamamānāya）即被吹动时。其物因风箱之风而充满，故说“被风箱之风充满”。于定地（niyāmabhūmiyaṃ）是指以肉眼看见魔罗于世尊独坐禅修处游走。因此说“以闪电之光”。 Seyyatthāyāti seyyānisaṃsāya. Tenāha ‘‘ṭhassāmī’’tiādi. Attasaññatoti attabhāvena saṃyato. Tenāha ‘‘saṃyatattabhāvo’’ti. Taṃsaṇṭhitassāti tasmiṃ hatthapādakukkuccarahite buddhamunismiṃ avaṭṭhitassa. Vossajja careyya tattha soti iminā bhagavā taṃ byākaramāno vibhiṃsitā buddhānaṃ kiṃ karissati bhayābhāvato? Kevalaṃ pana anaṭṭhavalikaṃ uppīḷento viya tvameva āyāsaṃ āpajjissasīti māraṃ santajjeti. 为卧具故（seyyatthāya）即为卧具之利益。因此说“我将站立……”等。自制者（attasaññato）即自身已调伏。因此说“自身已调伏”。于彼安住者（taṃsaṇṭhitassa）即安住于彼已离手足恶作的佛陀牟尼。“彼于彼处，舍离而行”——世尊以此授记，并威吓魔罗：“已无怖畏的诸佛，（汝）能奈其何？汝只会如压榨无用之沙，徒自疲劳。” Bheravāti avītarāgānaṃ bhayajanakā. Tatthāti taṃnimittaṃ. Phaleyyāti bhijjeyya. Sattisallanti sattisaṅkhātaṃ puthusallaṃ. Urasmiṃ cārayeyyunti phāsuṃ vijjhituṃ ṭhapeyyuṃ uggireyyuṃ. Khandhupadhīsūti khandhasaṅkhātesu upadhīsu. Tāṇaṃ karonti nāmāti tato bhayanimittato attano tāṇaṃ karonti nāma. 可畏者（bheravā）即对未离贪者能生怖畏。于彼处（tattha）即于彼相。会破裂（phaleyya）即会碎裂。矛箭（sattisallaṃ）即名为矛的宽箭。于胸中行（urasmiṃ cārayeyyuṃ）即为易于刺穿而放置、投掷。于蕴依（khandhupadhīsu）即于名为蕴的诸依中。作归依处（tāṇaṃ karonti）即从彼怖畏相为自己作归依处。 Sappasuttavaṇṇanā niṭṭhitā. 蛇经释义终。 7. Supatisuttavaṇṇanā 7. 善眠经释义 143. Utugāhāpanatthaṃ dhovitvā, na rajojallavikkhālanatthaṃ. Tenāha ‘‘buddhānaṃ panā’’tiādi. Dhotapādake geheti dhotapādehi akkamitabbake. Vattabhedo nāma natthi dhammassāmibhāvato. Vattasīse [Pg.207] ṭhatvā dhovanti aññesaṃ diṭṭhānugatiāpajjanatthaṃ. Soppapariggāhakenāti ettha soppaṃ nāma niddāya antarantarā pavattakiriyamayacittappavattirahitā nirantarabhavaṅgasantatīti taṃ sabhāvato payojanato kālaparicchedato pariggāhakaṃ upariniddesasatisampajaññaṃ sandhāya vuttaṃ ‘‘soppapariggāhakena satisampajaññenā’’ti. Keci pana ‘‘niddāsoppanā’’ti vadanti, taṃ bhagavato soppaṃ hīḷento vadati. 143. 为了调节身体的冷热而洗，并非为了洗去尘垢。因此说“诸佛……”等。“在已洗之处”(dhotapādake)，意为应被已洗之足所踏之处。因为是法主，所以没有行仪上的差异。立于行仪之首而洗，是为了让其他人见到而仿效。关于“以了知睡眠者”(soppapariggāhakena)，此中，“睡眠”(soppa)是指在睡眠中，没有间杂生起的、由行为所成的心流，是无间断的有分相续。就其自性、作用和时间范围而言，“了知者”(pariggāhaka)是针对上文所解释的正念正知而说，因此说“以了知睡眠的正念正知”。有些人则说“睡眠昏沉”，这是在贬低世尊的睡眠。 Kiṃ nūti etthaṃ kinti hetunissakke paccattavacananti āha ‘‘kasmā nu supasī’’ti? Dubbhago vuccati nissiriko bhinnabhago, so pana matasadiso visaññisadiso ca hotīti āha ‘‘mato viya visaññī viya cā’’ti. 关于“为何”(kiṃ nu)，此中“为何”(kiṃ)是用于探究原因的个别词语，因此说“为何而眠”？“不幸者”(dubbhago)被称为无福者、命运乖舛者，他又如死人、如无知觉者，因此说“如死人，亦如无知觉者”。 Ādināti ādi-saddena ‘‘bāhirassa upādāya aṭṭhārasā’’tiādinā (vibha. 842) āgataṃ taṇhākoṭṭhāsaṃ saṅgaṇhāti. Tattha tattha visattatāyāti tammiṃ tasmiṃ ārammaṇe visesato āsattabhāvena. Visassa dukkhanibbattakakammassa hetubhāvato visamūlatā visaṃ vā dukkhadukkhādibhūtavedanā mūlaṃ etassāti visamūlā, taṇhā. Tassa rūpādikassa dukkhassa paribhogo, na amatassāti visaparibhogatā. Katthaci netunti katthaci bhave sabbathā netuṃ? Parikkhayāti sabbaso khīṇattā. Tuyhaṃ kiṃ etthāti sabbupadhiparikkhayā suddhassa mama paṭipattiyaṃ tuyhaṃ kiṃ ujjhāyanaṃ? Kevalaṃ vighātoyeva teti dasseti. “等”(ādi)，即以“等”字总摄《分别论》(Vibhaṅga, 842)所说“依外有十八”等爱(taṇhā)的部分。“于彼彼处执著”(tattha tattha visattatāya)，意为于此此所缘中特别地执著。因为是能产生苦的业之因，所以是毒根(visamūla)；或者，苦苦等受是其根，所以是毒根，此指爱。彼色等苦的受用，而非不死(amata)的受用，故为毒受用(visaparibhoga)。“不导于任何处”(na katthaci netuṃ)，意为在任何“有”中都完全不能引导。“已遍尽”(parikkhayā)，意为已完全灭尽。“于此汝何有”(tuyhaṃ kiṃ ettha)，意为：对于已遍尽一切所依而清净的我，于我的行道，你有什么可抱怨的呢？这只是显示了你的恼害而已。 Supatisuttavaṇṇanā niṭṭhitā. 善眠经释义终。 8. Nandatisuttavaṇṇanā 8. 欢喜经释义 144. Aṭṭhamaṃ uttānatthameva. 144. 第八经义理明显。 Nandatisuttavaṇṇanā niṭṭhitā. 欢喜经释义终。 9. Paṭhamaāyusuttavaṇṇanā 9. 初寿经释义 145. Paṇṇāsaṃ [Pg.208] vā vassāni jīvati vassasatato upari seyyathāpi thero anuruddho. Saṭṭhi vā vassāni seyyathāpi thero bākulo. Paṭiharitvā paccanīkabhāve sātaṃ sukhaṃ etassāti paccanīkasāto, tabbhāvo paccanīkasātatā, tāya. Abhibhavitvā abhāsi paṭivacanaṃ jānamānova. 145. 或活五十岁，或超过百岁，犹如阿那律长老；或活六十岁，犹如跋古拉(Bākula)长老。已除去敌对状态，于此有乐，故为“敌对乐”(paccanīkasāto)；其状态为“敌对乐性”(paccanīkasātatā)，由此（而说）。他征服之后，如已知晓般地说了回答。 Na hīḷeyya na jiguccheyya. Evanti so dārako viya kiñci acintento sappuriso careyya, evaṃ hissa cittadukkhaṃ na hotīti adhippāyo. Pajjalitasīso viya careyyāti yathā pajjalitasīso puriso aññaṃ kiñci akatvā tasseva vūpasamāya vāyameyya, evaṃ sappuriso āyuṃ parittanti ñatvā teneva nayena sabbasaṅkhāragataṃ aniccaṃ, aniccattā eva dukkhaṃ, anattāti vipassanampi otaritvā taṃ ussukkāpentopi saṅkhāravigamāya careyya paṭipajjeyya. 不应轻蔑，不应厌恶。“如是”(evaṃ)，意为善人应如孩童般，不思虑任何事而行，如此则他心中无苦。“应如头燃者而行”，即如头燃之人，不做他事，只为熄灭火焰而努力；同样地，善人知晓寿命短暂，亦应以同样的方法，趣入一切行为无常、因无常故苦、为无我之观(vipassanā)，并策励于此，为诸行之止息而行、而实践。 Paṭhamaāyusuttavaṇṇanā niṭṭhitā. 初寿经释义终。 10. Dutiyaāyusuttavaṇṇanā 10. 第二寿经释义 146. Nemīvāti nemisīsena cakkaṃ vadati. Kubbaraṃ anupariyāyatīti kubbaraṃ anuparivattati. Tathābhūto pana so taṃ ajahantovāti āha ‘‘na vijahatī’’ti. Āyu anupariyāyatīti maccānaṃ āyu gatampi paccāgacchatīti bhagavato paṭāṇi hutvā vadati, bhagavā pana taṃ abhibhavitvā ‘‘accayanti ahorattā’’tiādinā āyuno accayagamanamaraṇataṃyeva pavedesi. 146. “如轮辋”(nemīva)，是以轮辋代指车轮。“随车辕而转”(kubbaraṃ anupariyāyati)，即随车辕而旋转。“如是者不舍彼”(tathābhūto pana so taṃ ajahanto)，是说“不舍弃”。“寿命轮回转”(āyu anupariyāyati)，是说死者的寿命纵使逝去亦会返回。这是作为世尊的对立者而说。但世尊折服了他，以“昼夜流逝”等语，开示了寿命的流逝即是死亡。 Dutiyaāyusuttavaṇṇanā niṭṭhitā. 第二寿经释义终。 Paṭhamavaggavaṇṇanā niṭṭhitā. 第一品释义终。 2. Dutiyavaggo 2. 第二品 1. Pāsāṇasuttavaṇṇanā 1. 磐石经释义 147. Pavijjhīti [Pg.209] pabbataṃ sabbato pavattento tato tato nissajji. Sakalanti sabbabhāgavantaṃ, nissesanti attho. 147. “穿透”(pavijjhi)，意为从各方摇动山，使其处处崩落。“全部”(sakalaṃ)，意为具有全部部分，即毫无遗漏。 Pāsāṇasuttavaṇṇanā niṭṭhitā. 磐石经释义终。 2. Kiṃnusīhasuttavaṇṇanā 2. 何谓狮子经释义 148. Vicakkhukammāyāti vicakkhubhāvakāmatāya. Yathā sā bhagavato desiyamānaṃ dhammaṃ attano paññācakkhunā na passituṃ sakkoti, evaṃ kātuṃ kāmatāya. Tenāha ‘‘parisāyā’’tiādi. Vināsetuṃ na sakkoti bheravārammaṇe bhāyanasseva abhāvato. Dasabalappattāti dasahi balehi samannāgatā. 148. “为作无眼业”(vicakkhukammāya)，意为欲使其无（慧）眼。犹如她无法以自己的慧眼得见世尊所说之法，欲使他人亦复如是。因此说“于众中……”等。不能使其毁灭，因为（佛陀）于恐怖所缘亦无所畏惧。“已达十力”(dasabalappatta)，意为具足十力。 Kiṃnusīhasuttavaṇṇanā niṭṭhitā. 何谓狮子经释义终。 3. Sakalikasuttavaṇṇanā 3. 碎石经释义 149. Mandabhāvenāti jaḷabhāvena momūhabhāvenāti mahāmūḷhatāya. Kabbakaraṇena mattoti kabbakiriyāpasutatādivasena matto kabbaṃ katvā. Kimidaṃ soppasevāti idaṃ tava soppaṃ kimatthaṃ, purisena nāma purisattakarena bhavitabbaṃ, na soppatiyeva. Atthaṃ samāgantvāti paramatthaṃ nibbānaṃ sammā āgantvā adhigantvā. Asaṅga…pe… natthi sabbaso siddhatthabhāvato. Jaggantoti jāgaranto puriso viya, na bhāyāmi bhayahetūnaṃ abhāvā. Nānutapanti sabbattha sabbadāpi vissaṭṭhabhāvato, māmanti mamaṃ. Gāthāsukhatthañhi dīghaṃ katvā vuttaṃ. Ṭhitattāti uddesaparipucchāya paricchijjattā. Hāninti kassaci jāniṃ. 149. “因迟钝”(mandabhāvena)，即因愚钝；“因极痴”(momūhabhāvena)，即因大愚痴。“因作诗而醉”(kabbakaraṇena matto)，即因热衷于作诗等而陶醉。“为何耽于此眠”(kimidaṃ soppasevā)，意为你这睡眠有何意义？大丈夫应有大丈夫所为，不应只是睡眠。“已达于义”(atthaṃ samāgantvā)，意为已正确到达、证得胜义涅槃。“无执”(asaṅga)……乃至……全无（执著），因已成就义利。“觉醒者”(jagganto)，即如觉醒之人，我不畏惧，因无恐惧之因。“不后悔”(nānutapanti)，因为在一切处、一切时皆已放下。“我”(māmaṃ)即“我”(mamaṃ)。为了偈颂的音韵优美，才拉长音而说。“已确立”(ṭhitattā)，意为已通过标举和问答而限定。“损失”(hāniṃ)，即任何的损失。 Sakalikasuttavaṇṇanā niṭṭhitā. 碎石经释义终。 4. Patirūpasuttavaṇṇanā 4. 适宜经释义 150. Anurujjhati [Pg.210] etenāti anurodho, rāgo. Virujjhati etenāti virodho, paṭigho. Tesu anurodhavirodhesu tannimittaṃ sajjati nāma saṅgaṃ karoti nāma, anurodhavirodhuppādanameva cettha sajjanaṃ. Yadaññamanusāsatīti yaṃ aññesaṃ anusāsanaṃ, taṃ tesaṃ hitesanaṃ anukampanaṃ, tasmā anukampake hitesake sammāsambuddhe anurodhavirodhe āropetvā vikampanatthaṃ micchā vadasīti. 150. 因此而随顺，故为“随顺”(anurodha)，即是贪。因此而违逆，故为“违逆”(virodha)，即是嗔。于此随顺、违逆中，缘彼相而执著，名为作染著。此中，生起随顺、违逆即是执著。“当教诫他人时”(yadaññamanusāsati)，那对他人的教诫，是为他们寻求利益，是出于怜悯。因此，对于具怜悯心、寻求利益的正自觉者，（你）强加随顺、违逆之见，为动摇他而说妄语。 Patirūpasuttavaṇṇanā niṭṭhitā. 适宜经释义终。 5. Mānasasuttavaṇṇanā 5. 意经释义 151. Ākāse caranteti pañcābhiññe sandhāya vadati. Antalikkhe carantepi kiccasādhanato antalikkhacaro. Manasi jātoti mānaso. Taṃ pana manasantānasampayuttatāyāti āha ‘‘manasampayutto’’ti. 151. “行于虚空”(ākāse carante)，是针对五神通者而说。即使行于空中，因能成办事务，故为“空中行者”(antalikkhacaro)。生于意中，故为“意生”(mānaso)。又因与意相续相应，故说“与意相应”(manasampayutto)。 Mānasasuttavaṇṇanā niṭṭhitā. 意经释义终。 6. Pattasuttavaṇṇanā 6. 钵经释义 152. Pañcannaṃ upādānakkhandhānaṃ lakkhaṇādīni ceva samudayañca assādādīnavanissaraṇāni ca gahetvā sammā tesaṃ lakkhaṇādīnaṃ gahaṇaṃ hotīti āha ‘‘pañca upādānakkhandhe ādiyitvā’’ti. Ruppanavediyanasañjānanaabhisaṅkharaṇavijānanāni khandhānaṃ sabhāvalakkhaṇāni. Ādi-saddena rasapaccupaṭṭhānapadaṭṭhānāni ceva samudayādīni ca saṅgaṇhāti. Dassetīti paccakkhato dasseti, hatthāmalakaṃ viya pākaṭe vibhūte katvā vibhāveti. Gaṇhāpetīti te dhamme manasā anupekkhite diṭṭhiyā suppaṭividdhe karonto uggaṇhāpeti. Samādānamhīti tattha atthassa sammadeva ādiyane khandhānañca sammasanavasena aññadhammavasena samādiyane. Paṭividdhaguṇenāti tāya desanāya, taṃ nissāya paccattapurisakārena ca tesaṃ paṭividdhaguṇena[Pg.211]. Jotāpetīti tesaṃ cittasantānaṃ assaddhiyādikilesamalavidhamanena pabhassaraṃ karoti. Aṭṭhiṃ katvāti tāya desanāya pāpetabbaṃ atthaṃ payojanaṃ daḷhaṃ katvā. Tenāha ‘‘ayaṃ no’’tiādi. Kammakārakacittaṃ nāma otaraṇacittaṃ. ‘‘Yonisomanasikārapubbakaṃ vipassanācitta’’nti keci. Ohitasotāti anaññavihitatāya dhammassavanāya appitasotā, tato eva tadatthaṃ ṭhapitasotā. 152. 执取五取蕴的相、集、味、患、离等，并如实地把握它们的相，所以说“执取五取蕴”。变坏、感受、想、行、识是诸蕴的自性相。“等”字包含了味、现起、近因以及集等。“显示”是直接显示，如同掌中的庵摩罗迦果一般，使其显现、明了。“令人把握”是指令那些法在心中被随观，通过正见善巧通达，而令人学习。“执持”是指如实地执取其义，以思择诸蕴及其他法的方式而执取。“以通达之功德”是指通过那样的教说，并依此以个人努力通达它们的功德。“照耀”是指通过去除不信等烦恼垢染，使他们的心相续变得光明。“坚固地确立”是指通过那样的教说，将应达到的义利牢固地确立下来。所以说“这是我们的”等等。作业心即是入心。有些人说是“以如理作意为前导的观心”。“专耳”是指不分心地、专注地听闻法，因此，为了那个目的而倾耳谛听。 Ete rūpādayo khandhe yañca saṅkhataṃ samiddhapaccayehi kataṃ, tañca ‘‘eso ahaṃ na homi, etaṃ mayhaṃ na hotī’’ti passantoti yojanā. Khemo attāti khemattā, taṃ khemattaṃ. Tenāha ‘‘khemibhūtaṃ attabhāva’’nti. Pariyesamānā mārasenā. 此等色等蕴以及由和合因缘所作的有为法，观察它们“这不是我，这不是我的”者，应如是理解。“安稳是自我”即是安稳性，此指安稳性。因此说“已达安稳的自体”。魔军正在寻求。 Pattasuttavaṇṇanā niṭṭhitā. 《钵经》释义终。 7. Chaphassāyatanasuttavaṇṇanā 7. 六触处经释义 153. Sañjāyati etasmāti sañjāti, so eva sampayuttadhammo samosarati etthāti samosaraṇaṃ, so eva attho, tena sañjātisamosaraṇaṭṭhena. Bhayabheravaṃ saddanti bhāyati etasmāti bhayaṃ, tadeva yassa kassaci bheravāvahattā bheravaṃ, devādisaddanti attho. Vigatavalāhake deve uppātavasena uppajjanakasaddo devadundubhi. Asanipātādisaddo asanipātasaddo. Undrīyatīti viparivattati. Loko adhimucchitoti atithaddhakāyo viya mucchaṃ āpanno. Mārassāti kilesamārassa. Ṭhānabhūtanti pavattiṭṭhānabhūtaṃ. 153. 由此产生，故为“产生”；相应法于此汇集，故为“汇集”；此即其义，故为产生与汇集之义。“恐怖可畏之声”：由此而害怕，故为“恐怖”；其本身能为任何人带来恐惧，故为“可畏”，意指天神等的声音。无云之天空中，因异象而生起之声为天鼓。雷击等声即雷击声。“摇动”即转变。“世间迷惑”即如同身体僵硬而陷入昏迷。“魔罗的”即烦恼魔的。“为……之处”即为生起之处。 Chaphassāyatanasuttavaṇṇanā niṭṭhitā. 《六触处经》释义终。 8. Piṇḍasuttavaṇṇanā 8. 乞食经释义 154. Tattha tatthāti tasmiṃ tasmiṃ ñātimittakule. Pāhunakānīti pahitabbapaṇṇākārāni. Āgantukapaṇṇākārānīti āgantukānaṃ upagatānaṃ [Pg.212] dātabbapaṇṇākārāni. Sayaṃcaradivaseti kumārakānañca kumārikānañca sayaṃ attanā caritabbachaṇadivase. Idāni tamatthaṃ vitthārato dassento ‘‘samavayajātigottā’’tiādimāha. Samavayasamajātikasamagottāti paccekaṃ sama-saddo yojetabbo. Gottasamatā ca āvāhavivāhayogyatāvasena daṭṭhabbā, na ekagottatāvasena. Tato tato gāmato. Aññasmiṃ dātabbe asati. Chaṇavasena pahiṇituṃ sampāditaṃ pūvaṃ chaṇapūvaṃ. Tāsaṃ sampattiyāti tāsaṃ dānaṃ dhammassavanañcāti tassā duvidhāyapi sampattiyā. 154. “处处”指在各个亲友家族中。“待客之物”指应送的礼物。“宾客礼物”指应送给来访客人的礼物。“自行之日”指少年男女自行游玩的节日。现在详细地解释这个含义，说“同龄、同种姓、同家族”等。“同龄、同种姓、同家族”，“同”字应分别连接。家族相同应从通婚是否适合的角度来看，而非从同一家族的角度。从各个村庄。在没有其他可布施之物时。为节日而准备好送出的糕饼是节日糕饼。“她们的成就”指她们的布施与听闻佛法这两种成就。 Ñāṇaṃ nāma āvajjanapubbakaṃ, tasmā ajānanassa ‘‘anāvajjanatāyā’’ti kāraṇaṃ vatvā sesakāraṇaṃ vadanto ‘‘buddhāna’’ntiādimāha. Upacārabhedanti buddhaṃ disvā manussehi kātabbaupacārassa bhindanaṃ. Bhinditunti vidhamituṃ. 所谓“智”，是以转向为前导的。因此，对于不知者，先说“因无转向”这一原因，再说其余原因时，才说了“诸佛”等。“破坏恭敬”是指破坏了人们见到佛陀后应做的恭敬行为。“破坏”即摧毁。 Bhagavā panāti panasaddo visesatthajotako. Tena na kevalaṃ bhagavā uppaṇḍanaṃ pariharanto taṃ gāmaṃ na puna pāvisi, atha kho māraṃ anukampantoti idaṃ visesaṃ joteti. “世尊，然而”中的“然而”(pana)一词，是用于彰显特殊意义的。它彰显了此特殊意义：世尊不仅是为了避开嘲讽而不再进入那个村庄，更是出于对魔罗的怜悯。 Janesīti apuññaṃ janesi, janento ca yathā tato āyatiṃ thirataraṃ mahantaṃ dukkhaṃ nipphajjissati, evaṃ nipphādesi. Āsajjananti ettha nanti nipātamattaṃ. Kiñcati maddati abhibhavatīti kiñcananti āha ‘‘maddituṃ samattha’’nti. “产生”即产生非福。产生之时，他造作的方式，将使未来产生更坚固、更巨大的苦。在“冒犯”(āsajjana)一词中，“na”和“anti”只是不变词。因为它能压制、克服，故称为“障碍”(kiñcana)，所以说“能够压制”。 Piṇḍasuttavaṇṇanā niṭṭhitā. 《乞食经》释义终。 9. Kassakasuttavaṇṇanā 9. 耕者经释义 155. Nibbānaṃ apadisitvāti nibbānaṃ nissāya nibbānaguṇe ārabbhāti attho. Haṭahaṭakesoti ito cito ca vikiṇṇattā ākulākulakeso. Cakkhusamphassaviññāṇāyatananti ettha yathā cakkhuggahaṇena phasso visesito, tena eva viññāṇāyatanaṃ. Tathā sati cakkhuviññāṇassa ca gahaṇaṃ āpajjeyyāti. Nanu cettha cakkhuggahaṇena visesitattā cakkhudvārikānaṃ sabbesaṃ viññāṇānaṃ gahaṇanti? Saccametaṃ, tañca kho paṭhamena cakkhuggahaṇenāti nāyaṃ doso. Bhavaṅgacittanti āvajjanāya anantarapaccayabhūtameva [Pg.213] adhippetanti niyametvā dassetuṃ ‘‘sāvajjanaka’’nti vuttaṃ, tasmā tadārammaṇampīti javanacittena saha tadārammaṇacittampi. ‘‘Viññāṇāyatana’’nti ca vutte nimmalameva. 155. “指示涅槃”意指依止涅槃，缘于涅槃的功德。“蓬乱的头发”指头发四处散乱，故而杂乱。“眼触所生识处”：此处，如同以“眼”限定“触”，也同样限定了“识处”。若如此，则应包含对眼识的执取。难道不是因为以“眼”限定，所以就包含了所有眼门识的执取吗？确实如此，但那是以第一个“眼”来限定的，故无此过失。“有分心”：为了限定并表明其意指作为转向的无间缘，才说了“有转向”。因此，“以它为所缘”也指与速行心一起的彼所缘心。而说“识处”时，则仅指无垢的识处。 ‘‘Cakkhū’’ti avisesato vuttattā pana mārassa ayampi attho āpannoti dassetuṃ ‘‘yaṃ loke’’tiādi vuttaṃ. Upakkavipakkanti cakkhupākarogena upari heṭṭhā ca sabbaso pakkaṃ kuthitaṃ. Eseva nayoti iminā yaṃ loke kuṭṭhakilāsagaṇḍakacchuādīhi upaddutaṃ vaṇapīḷakādivasena paggharantaṃ asuciṃ antamaso paramajeguccharūpampi, sabbaṃ taṃ taveva hotūti evamādiṃ apadisati. 因为“眼”是笼统而说，为了表明魔罗也能理解此义，才说了“凡世间……”等。“上下溃烂”指因眼病而上下完全腐烂。“同样的道理”以此指明：凡世间被麻风、白癜风、痈、疥疮等所困扰，以疮、疖等形式流出不净之物，乃至极其可厌之形态，“愿所有这些都归于你”等等。 Yaṃ bhaṇḍakanti hiraññasuvaṇṇādikhettavatthādiupakaraṇaṃ gahaṭṭhā, pabbajitā ca yaṃ pattacīvarādiṃ ‘‘mama ida’’nti abhinivisantāva vadanti, etesu pariggahatthesu ca tesaṃ pariggāhakapuggalesu ca te cittaṃ yadi atthi, tāni ārabbha tava cittaṃ yadi bhavati, evaṃ tvaṃ tattha baddho eva hosīti attho. Tenāha ‘‘na me samaṇa mokkhasī’’ti. 所谓“财物”，即在家人的金银、田地、房产等资具，以及出家人执着于衣钵等物而说“这是我的”。如果你的心执着于这些所有物，以及执取它们的人，缘于它们而生起心念，那么你就会被束缚于此。此即其义。因此（魔罗）说：“沙门，你无法从我这里解脱。” Yaṃ bhaṇḍakaṃ vadantīti yathāvuttaṃ upakaraṇaṃ loke bahujanā ‘‘mama ida’’nti vadanti. Na taṃ mayhanti taṃ mayhaṃ na hoti, na tattha mama taṇhāvasena mamanti natthi. Na te ahanti ye puggalā ettha baddhā, tepi ahaṃ na homi, tattha me diṭṭhibaddho natthi. Na me maggampi dakkhasīti evaṃ sabbaso baddhābhāvena muttassa me gatamaggampi māra tvaṃ na dakkhasi na passissasi, ye bhavādayo tuyhaṃ visayā, tesu bhavayonigatiādīsu mayhaṃ gatamaggaṃ na passissasi bhavanissaṭṭhattāti. “人们说的财物”：如前所说，世间许多人说“这是我的”资具。“那不是我的”：那不属于我，我于彼处没有因贪爱而起的“我所”。“我不是他们”：那些被束缚于此的人，我也不是他们，我于彼处没有见的束缚。“你连我的道路也看不见”：魔罗啊，因为我已完全解脱，毫无束缚，你将看不到我所行之道。在那些属于你境界的诸有、生、趣等之中，因为我已出离于有，你将不会看见我所行之道。 Kassakasuttavaṇṇanā niṭṭhitā. 《耕者经》释义终。 10. Rajjasuttavaṇṇanā 10. 王权经释义 156. Ahananti karaṇe paccattavacananti āha ‘‘ahanantenā’’ti, paccatte eva vā paccattavacanaṃ, ‘‘ahananto hutvā’’ti vacanasesena bhavitabbanti adhippāyo. Sesapadesupi eseva nayo. Ajinanti antogadhahetuatthaṃ [Pg.214] vadatīti āha ‘‘parassa dhanajāniṃ akarontenā’’ti. Akārāpentenāti parassa dhanajāniṃ akārentena. Asocantenāti bhogabyasanādivasena paraṃ asocantena. Kasmā bhagavā evaṃ cintesīti tattha kāraṇamāha ‘‘itī’’tiādinā. Rajje vijite daṇḍakarapīḷiteti dhanadaṇḍādidaṇḍena ceva balinā ca bādhite. 156. “‘不害’(Ahananta)是作格的自称代词，所以说‘以不害’；或者，它只是自称代词，意思是‘成为不害者之后’应是句中剩余部分的含义。其余诸句也是此理。‘不取’(Ajina)是说其内含的因缘义，因此说‘不让他人的财产损失’。‘不使人取’(Akārāpenta)就是不让他人夺取他人的财产。‘不令忧’(Asocanta)就是不因财物损失等而令他人忧愁。世尊为何如此思惟？对此，以‘如是’(iti)等句说明其原因。‘在被征服的王国里受棍棒与税收所压迫’(daṇḍakarapīḷita)，就是被罚金等惩罚以及强力所逼迫。 Ijjhanakakoṭṭhāsāti cetovasibhāvādikassa sādhanakakoṭṭhāsā. Vaḍḍhitāti bhāvanāpāripūrivasena anubrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitā. Yuttayānanti yathā yuttānaṃ ājaññarathānaṃ sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathārucipavattitaṃ gamitā. Patiṭṭhaṭṭhenāti adhiṭṭhānaṭṭhena. Vatthukatāti sabbaso upakkilesasodhanena iddhivisayatāya patiṭṭhānabhāvato suvisodhitaparissayavatthu viya katā. Avijahitāti paṭipakkhadūrībhāvato subhāvitabhāvena taṃtaṃadhiṭṭhānayogyatāya na jahāpitā. Niccānubaddhāti tato eva niccaṃ anubaddhā viya katā. Suparicitāti suṭṭhu sabbabhāgena bhāvanānupacayaṃ gamitā. Avirādhitavedhihattho viyāti avirajjhanabhāvena virajjhanahattho viya. Suṭṭhu samāraddhāti bhāvanāuppattiyā sammadeva sampāditā. Cinteyyāti atthuddhāravasena cinteyya. “‘成就分’(ijjhanakakoṭṭhāsa)是指心自在等成就的组成部分。‘增长’(vaḍḍhita)是指通过修习的圆满而得到增强。‘数数作’(punappunaṃ katā)是指通过修习的增广而使其不断生起。‘如所套之车’(yuttayāna)是指就像已套上马的良种马车，由车夫驾驭，随心所欲地行进一样，它被引向随心所欲地运行。‘以立足为义’(patiṭṭhaṭṭhena)是指以决意(adhiṭṭhāna)为义。‘作为基础’(vatthukatā)是指通过完全清除所有杂染，因其作为神通境界的立足点，而如同一个已善加清净、能去除障碍的基础。‘不舍离’(avijahitā)是指因远离对立法，通过善加修习，能胜任各种决意，故不被舍离。‘恒常随行’(niccānubaddhā)是指由此而恒常不断地随行。‘善熟悉’(suparicita)是指在各方面都善加修习，并使其达到修习的增益。‘如同不失误的射手’(avirādhitavedhihattho viya)是指因其不失误，而如同一个不会失误的射手。‘善发起’(suṭṭhu samāraddhā)是指通过修习的生起而正确地完成。‘应思惟’(cinteyya)是指通过提取义理来进行思惟。” Pabbatassāti pabbato assa. Pabbato assāti pabbato bhaveyya kīdisassāti āha ‘‘suvaṇṇassā’’tiādi. Jātarūpassāti ātaparūpasampannassa. Dvikkhattumpi tāva mahantoti yattako so pabbato hoti, dvikkhattuṃ tattako. Ekassāti ekassapi puggalassa nālaṃ na pariyatto taṇhāya duppūraṇabhāvā. Evaṃ jānantoti evaṃ taṇhāya duppūraṇabhāvādīnavataṃ jānanto. Samaṃ careyyāti paravatthuparāmāsādiṃ vihāya kāyādīhi samameva paṭipajjeyya. “‘山’(Pabbatassa)是‘山会有’(pabbato assa)的意思。‘山会有’(pabbato assa)是指‘山可能会有’。是什么样的山呢？回答说‘黄金的’(suvaṇṇassa)等等。‘黄金’(jātarūpa)是指具有自身色泽的。‘即使是两倍大’(dvikkhattumpi tāva mahanto)是指那座山有多大，就是其两倍那么大。‘对一人’(ekassa)是指即使对一个个人(puggala)也不够、不充足，因为渴爱难以满足。‘如是知者’(evaṃ jānanto)，就是如是了知渴爱难以满足等过患的人。‘应平等行’(samaṃ careyya)是指舍弃执取他物等，以身等平等地行道。” Dukkhaṃ taṇhānidānaṃ, taṇhā kāmaguṇanidānā, tasmā dukkhassa taṇhāpaccayakāmaguṇanidānattaṃ vuttaṃ. Tanti dukkhaṃ. Yatonidānaṃ hotīti yaṃnidānaṃ yaṃkāraṇaṃ taṃ pavattati. Evaṃ yo adakkhīti yo pariññātavatthuko evaṃ dukkhaṃ tassa nidānabhūte kāmaguṇe ca tathato paññācakkhunā passi. Kena kāraṇena nameyya? Taṃ kāraṇaṃ natthīti attho. Kāmaguṇaupadhinti kāmaguṇasaṅkhātaṃ upadhiṃ. Sajjati etthāti saṅgo eso, lagganametanti evaṃ [Pg.215] viditvā. Tameva kāmābhibhūto nappaṭiseveyya na laggeyyāti evaṃ vinayāya vūpasamāya sikkheyyāti. “苦以贪爱为因，贪爱以欲尘为因，因此说苦是以贪爱为缘、以欲尘为因。‘彼’(taṃ)就是苦。‘从何因而有’(yatonidānaṃ hoti)是指从那个因、那个缘而转起。‘如是见者’(evaṃ yo adakkhī)是指已遍知其事的人，如是以慧眼如实地看见苦及其为因的欲尘。‘以何因缘而倾向？’(kena kāraṇena nameyya)意思是‘没有那个因缘’。‘欲尘之取’(kāmaguṇaupadhi)是指名为欲尘的执取。‘于此执著’(sajjati ettha)即是系缚(saṅgo)，了知此即是缠缚。因此，被欲所征服者不应亲近、不应执著，当为调伏(vinaya)与寂止(vūpasama)而学。” Rajjasuttavaṇṇanā niṭṭhitā. 《王经》释义终。 Dutiyavaggavaṇṇanā niṭṭhitā. 第二品释义终。 3. Tatiyavaggo 3. 第三品 1. Sambahulasuttavaṇṇanā 1. 众多经释义 157. Jaṭācumbaṭakenāti sīse paṭimukkena jaṭākalāpena. Apariggahabrāhmaṇapabbajitā hi jaṭāya uñchācariyaṃ caranti. Udumbaradaṇḍañhi attaguttatthāya gahitaṃ tesaṃ appicchabhāvappakāsanaṃ. Tenāha ‘‘appicchabhāvappakāsanattha’’nti. Sīsaṃ okampetvāti ettha ativiya sīsassa okampitabhāvaṃ dassetuṃ ‘‘hanukena uraṃ paharanto adhonataṃ katvā’’ti vuttaṃ. Jivhaṃ nīharitvāti lambanacālanavasena mukhato nikkhāmetvā. Tenāha ‘‘uddha’’ntiādi. Tisākhanti tibhaṅgabhakuṭi viya nalāṭe jātattā nalāṭikaṃ. Tenāha ‘‘nalāṭe uṭṭhitaṃ valittaya’’nti, tibhaṅgavalikaṃ nalāṭe katvāti attho. Attanova teleti attanova pāpakammanibbattake tele, pacitabbaṭṭhānageheti adhippāyo. 157. “‘以发髻为头垫’(Jaṭācumbaṭakena)是指以一束发髻束在头上。无所有(apariggaha)的婆罗门出家人确实是以发髻行乞食之行。他们为自我保护而持优昙跋(udumbara)木杖，这是为了显示他们少欲。因此说‘为显示少欲’。‘摇动头部’(sīsaṃ okampetvā)此处为显示头部剧烈摇动的样子，而说‘以颚击胸，低头’。‘伸出舌头’(jivhaṃ nīharitvā)是指以垂下摆动的方式从口中伸出。因此说‘向上’等。‘三叉’(tisākha)是指因其如三折的皱眉般生于额上，故称额纹。因此说‘额上生起的三道皱纹’，意思是‘在额上作出三道弯曲的皱纹’。‘于自己的油中’(attanova tele)是指于自己恶业所生的油中，意即‘在应被烹煮之处’。” Sambahulasuttavaṇṇanā niṭṭhitā. 《众多经》释义终。 2. Samiddhisuttavaṇṇanā 2. 三弥提经释义 158. Mayhaṃ lābhāti evarūpassa nāma sammāsambuddhassa satthussa paṭilābho, evarūpassa ca nāma niyyānikassa saddhammassa paṭilābho, evarūpānañca suppaṭipannānaṃ sabrahmacārīnaṃ paṭilābho, ete mayhaṃ suladdhalābhā. Mayhaṃ suladdhanti yañcetaṃ mama niyyānikasāsane pabbajjā upasampadā, tasmiñca abhiratīti sabbañcetaṃ mayā suladdhaṃ. Yathā panassa evaṃ cetaso parivitakko uppanno, taṃ dassetuṃ ‘‘so kirā’’tiādi vuttaṃ. Caritānurūpavasena [Pg.216] gahitaṃ mūlakammaṭṭhānaṃ. Pāsādikanti pasādāvahaṃ. Evamahosīti ‘‘lābhā vata me’’tiādinā evaṃ parivitakko ahosi. Nisinnasadisoti nisinno viya. Tasmiṃyeva ṭhāneti yasmiṃ ṭhāne nisinnaṃ māro upasaṅkami, tasmiṃyeva ṭhāne. Tassāti samiddhittherassa. Kammaṭṭhānaṃ sappāyanti kammaṭṭhānabhāvanāya anuyuñjanaṃ sappāyaṃ upakārāvahaṃ bhavissati. 158. “‘我得善利！’(Mayhaṃ lābhā)是指：获得这样一位名为正等觉者的导师，获得这样一种名为能导出离的正法，获得这样一些善行道的同梵行者，这些是我善得的利益。‘我得善哉！’(Mayhaṃ suladdhaṃ)是指：我于此能导出离的教法中出家、受具足戒，并乐于其中，这一切都是我善得的。为显示他心中如何生起此念，而说‘据说他’(so kirā)等。随其性行(carita)而取的根本业处。‘净信’(pāsādika)是指能引生净信。‘曾作是念’(evamahosi)是指曾生起‘我得善利！’等念。‘如坐’(nisinnasadiso)是指如同坐着。‘就在其处’(tasmiṃyeva ṭhāne)是指就在魔罗前来接近他所坐之处。‘他’(tassa)是指三弥提(Samiddhi)长老。‘业处适宜’(kammaṭṭhānaṃ sappāyaṃ)是指勤修业处将是适宜的、有助益的。” Mayhanti mayā. Sati ca paññā ca satipaññā, tā ariyamaggena jānanasamatthanabhāvena avabuddhā. Thero kira tadā vipassanaṃ ussukkāpesi. Kāmanti yathāruci. Keci ‘‘kāmaṃ karassūti āyasmato ‘kāmā’ti mārassa ālapana’’nti vadanti. Vibhiṃsakārahānīti bhayānakārahāni. Rūpānīti vippakārāni. Vippakāratthopi hi rūpasaddo ‘‘rūpaṃ dasseti anappaka’’ntiādīsu viya. Na kampessasīti samaṇadhammakaraṇato na calissasi. “‘我’(Mayhaṃ)是指‘由我’(mayā)。念与慧合称念慧，它们通过圣道，以能知见的资格而被觉悟。据说长老当时正勤修毘婆舍那(vipassanā)。‘随意’(kāmaṃ)是指随心所欲。有人说，‘随意而为’(kāmaṃ karassu)一句中，是具寿以‘欲’(kāma)来称呼魔罗。‘恐怖的形象’(Vibhiṃsakārahāni)是指骇人的形象。‘色’(rūpāni)是指种种变相。色(rūpa)一词确实也有变相之义，如在‘显现种种色’(rūpaṃ dasseti anappakaṃ)等句中。‘你将不动摇’(na kampessasi)是指你将不从沙门之法的修行中动摇。” Samiddhisuttavaṇṇanā niṭṭhitā. 《三弥提经》释义终。 3. Godhikasuttavaṇṇanā 3. 瞿提迦经释义 159. Pabbatassa passeti pabbatapāde upaccakāyaṃ. Samaye samaye laddhattā sāmayikaṃ. Tenāha ‘‘appitappitakkhaṇe paccanīkadhammehi vimuccatī’’ti. Lokiyavimutti hi anaccantapahāyitāya samayavimutti nāma, lokuttaravimutti accantapahāyitāya asamayavimutti. Tāhi samannāgatā ‘‘samayavimuttā, asamayavimuttā’’ti ca vuccanti. Yāva paṭhamajjhānanibbattanaṃ, tāva kasmā parihāyīti attho? Sābādhattāti sarogattā. Vātapittasemhavasenāti kadāci vātapittavasena, kadāci vātasemhavasena, ubhinnampi sannipātavasena. Anusāyikoti kāyaṃ anugantvā sayito, yāpyāmayabhāvena ṭhitoti attho. Samādhissāti samādhibhāvanāya. Upakārakadhamme utubhojanādike. Pūretunti samodhānetuṃ. Parihāyīti sarīrassa akallabhāvato. 159. “‘在山坡上’(Pabbatassa passe)是指在山脚下的高地上。因时时可得，故为‘时’(sāmayikaṃ)。因此说‘在心投入的每个刹那，从敌对法中解脱’。世间解脱因非究竟断，故名时解脱(samayavimutti)；出世间解脱因究竟断，故名非时解脱(asamayavimutti)。具足此二者，分别被称为‘时解脱者’与‘非时解脱者’。意思是：乃至初禅生起，为何会退失呢？‘因有病’(sābādhattā)是指因有疾病。‘因风、胆汁、痰’(vātapittasemhavasena)是指有时因风与胆汁，有时因风与痰，或因两者结合。‘潜伏’(anusāyiko)是指跟随身体而潜伏，意即以慢性病的状态存在。‘于定’(samādhissa)是指于修定。‘助缘法’(upakārakadhamme)如气候、食物等。‘圆满’(pūretuṃ)是指使其汇集。‘退失’(parihāyī)是因身体不适。” Āhareyyanti [Pg.217] jīvitaharaṇatthāya upaneyyaṃ. Nibaddhā gati hoti kevalaṃ brahmalokūpapattito, na sotāpannādīnaṃ viya paricchinnabhāvena. Tenāha ‘‘brahmaloke nibbattatī’’ti. “应取”(Āhareyyaṃ)，是为了夺取生命而应拿来的。其趣向是固定地只生于梵天界，不像须陀洹(sotāpanna)等那样有（轮回）限制。因此说“生于梵天界”。 Jalamānāti samuṭṭhitaniyataiddhiyā anaññasādhāraṇaparivārasampattiyā ca sadevake loke jalamānā. Maṃsacakkhu dibbacakkhu dhammacakkhu paññācakkhu samantacakkhūti pañcahi cakkhūhi cakkhumā. Ānubhāvadharāti acinteyyāparimeyyabuddhānubhāvasampannā. Ānubhāvapariyāyopi hi juti-saddo hoti ‘‘iddhijutibalavīriyūpapattī’’tiādīsu (jā. 2.22.1589, 1595) viya. Anavasesato mānaṃ siyati samucchindatīti aggamaggo mānasaṃ. Tannibbattanā pana arahattassa mānasatā daṭṭhabbā. Sīlādīnīti anuttarasīlādīni. Sikkhamānoti sikkhāni bhāvento attano santāne uppādento. Na cittabhāvanā. Tenāha ‘‘sakaraṇīyo’’ti. Janeti sattassa kāye, sadevake loketi attho. Vissutāti anaññasādhāraṇehi sīlādiguṇehi vissutā. “光辉者”，是指凭借自身生起的决定神通和无与伦比的眷属圆满，在天神世界中光辉照耀。具足肉眼、天眼、法眼、慧眼、一切知眼这五种眼，故为“具眼者”。“具威力者”，是指具足不可思议、无量的佛陀威力。威力的同义词即是“光明”(juti)，如在“神通、光明、力、精进的成就”等词句中那样。“意”(mānasaṃ)是指无余断除、灭尽我慢的顶圣道。而其成就，当知即是阿罗汉果的无慢(mānasatā)状态。“戒等”，是指无上的戒等。“学习者”，是指修习诸学，令其在自身相续中生起，而非心的修习。因此说“应自作”。“令生起”，意指在众生身中，即在天神世界中。“闻名者”，是指因无与伦比的戒等功德而闻名。 Vedanaṃ vikkhambhetvāti uppannaṃ dukkhavedanaṃ paṭicca uppannaattakilamathaṃ anuppādanavasena vikkhambhetvā taṃyeva vedanaṃ pariggahetvā pavattavipassanā vīthimeva otaratīti katvā mūlakammaṭṭhānanti vuttaṃ. ‘‘Samasīsī hutvā parinibbāyī’’ti vatvā tassa pabhedaṃ vibhajitvā idhādhippetaṃ dassetuṃ ‘‘samasīsī nāma tividho hotī’’tiādimāha. Iriyāpathavasena samasīsī iriyāpathasamasīsī. Esa nayo sesadvayepi. “镇伏感受”，是指缘于已生起的苦受，通过不令自我折磨生起的方式来镇伏，并把握该感受而进入观(vipassanā)的进程，因此被称为“根本业处”。在说了“成为等殒者而般涅槃”之后，为了分别其类别并显示此处的意趣，而说“等殒者有三种”等。依威仪的等殒者，是“威仪等殒者”。其余两种也是此理。 Iriyāpathakopanañcāti iriyāpathehi asamāyogo. Ekappahārenevāti ekavelāyameva. Parinibbānavasenāti anupādisesaparinibbānavasena, na kilesakkhayamattena. Etthāti etesu dvīsu nayesu. Evaṃ sati teneva iriyāpathena vipassanaṃ paṭṭhapetvā teneva iriyāpathena, ekasmiṃ antorogeyeva vipassanaṃ paṭṭhapetvā arahattaṃ patvā teneva rogena parinibbāyantā khīṇāsavā bahavopi samasīsino eva sambhaveyyuṃ. Tasmā vuttanayeneva attho veditabbo. “威仪扰动”，是指与诸威仪不相应。“一次断除”，是指仅在同一时间。“以般涅槃”，是指以无余依般涅槃，而非仅以烦恼灭尽。“于此”，是指于此二理趣中。若如此，则会有许多漏尽者，他们以同一威仪开始修观(vipassanā)，在同一种内在疾病中建立观，证得阿罗汉果后，因同一疾病而般涅槃，他们也可能成为等殒者。因此，应依所说之理趣来了知其义。 Sīsañcettha [Pg.218] terasa – palibodhasīsaṃ taṇhā, bandhanasīsaṃ māno, parāmāsasīsaṃ diṭṭhi, vikkhepasīsaṃ uddhaccaṃ, kilesasīsaṃ avijjā, adhimokkhasīsaṃ saddhā, paggahasīsaṃ vīriyaṃ, upaṭṭhānasīsaṃ sati, avikkhepasīsaṃ samādhi, dassanasīsaṃ paññā, pavattisīsaṃ jīvitindriyaṃ, gocarasīsaṃ vimokkho, saṅkhārasīsaṃ nirodhoti. Imesu terasasu sīsesu palibodhasīsādīni pavattisīsañca pariyādiyitabbāni, adhimokkhasīsādīni pariyādāyakāni, pariyādāyakaphalaṃ gocarasīsaṃ. Tañhi visayajjhattaṃ phalaṃ vimokkho, pariyādāyakassa maggassa phalassa ca ārammaṇaṃ saṅkhārasīsaṃ saṅkhāravivekabhūto nirodhoti pariyādiyitabbānaṃ pariyādāyakaphalārammaṇānaṃ saha viya saṃsiddhaṃ dassanena samasīsibhāvaṃ dassetuṃ paṭisambhidāyaṃ terasa sīsāni vuttāni. Idha pana ‘‘apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañcā’’ti (pu. pa. 16) vacanato tesu kilesapavattasīsānameva vasena yojanaṃ karonto ‘‘ettha ca pavattisīsa’’ntiādimāha. 此处有十三首：障碍首是贪，束缚首是慢，执取首是见，散乱首是掉举，烦恼首是无明，胜解首是信，策励首是精进，安住首是念，不乱首是定，见首是慧，转起首是命根，行境首是解脱，行首是灭。于此十三首中，障碍首等及转起首是应被断尽的；胜解首等是能断尽的；能断尽的果是行境首。因为那以内证所缘为果即是解脱，能断尽的道与果的所缘即是行首——已离诸行的灭。为了显示“应断尽者”、“能断尽的果与所缘”三者，由见而仿佛同时成就的等首性，《无碍解道》(Paṭisambhidāmagga)中说了这十三首。但此处，依据“诸漏的断尽与生命的断尽，不前不后”（《人施设论》16）之说，作者仅就烦恼首与转起首而作此结合，故说“于此，转起首”等。 Tattha pavattisīsaṃ pavattato vuṭṭhahanto maggo cutito uddhaṃ appavattikaraṇavasena yadipi pariyādīyati, yāva pana cuti, tāva pavattisabbhāvato ‘‘pavattisīsaṃ jīvitindriyaṃ cuticittaṃ khepetī’’ti āha. Kilesapariyādānena pana maggacittena attano anantaraṃ viya nipphādetabbā paccavekkhaṇavārā ca kilesapariyādānasseva vārāti vattabbataṃ arahanti. ‘‘Vimuttasmiṃ vimuttamiti ñāṇaṃ hotī’’ti (ma. ni. 1.78; saṃ. ni. 3.12) vacanato paccavekkhaṇaparisamāpanena kilesapariyādānaṃ samāpitaṃ nāma hoti, taṃ pana parisamāpanaṃ yadi cuticittena hoti, teneva jīvitaparisamāpanañca hotīti imāya vāracutisamatāya kilesapariyādānajīvitapariyādānānaṃ apubbācarimatā veditabbāti dassento ‘‘dvinnaṃ cittānaṃ ekato uppādo natthī’’tiādimāha. Dvinnaṃ cittānanti cuticittamaggacittānaṃ. Tanti paccavekkhaṇaṃ paripuṇṇajavanacittānaṃ sattakkhattuṃ pavattiyā, aparipuṇṇānaṃ vā pañcakkhattuṃ pavattiyā. Kiñcāpi ‘‘eko vā dve vā’’ti vuttaṃ yathā ‘‘ekaṃ vā dve vā tadārammaṇacittānī’’ti, heṭṭhimantena pana dve pavattanti. 其中，转起首，虽然由出离转起的道以令死后不再转起的方式而断尽，但由于在死亡之前，转起依然实有，故说“转起首的命根，令死心终结”。又，由烦恼的断尽，道心之后应生起的省察过程，也堪称烦恼断尽的过程。依据“于解脱中，有‘已解脱’之智”（《中部》1.78；《相应部》3.12），由省察的完成，烦恼断尽才名为圆满。而此圆满若与死心同时，则生命的圆满也同时发生。为了显示由此过程与死亡的等同，当知烦恼断尽与生命断尽的不前不后性，故说“二心不能同时生起”等。二心，是指死心与道心。那省察，于圆满速行心是七次生起，于不圆满则是五次。虽然如“一个或两个彼所缘心”那样说了“一个或两个”，但依最低限度，则是两次生起。 Uppāṭetvāti [Pg.219] uddharitvāti attho. Anupādisesenāti anupādisesanibbānena. “拔除”意为“举起、取出”。“以无余”是指以无余涅槃。 Dhūmāyitattanti dhūmassa viya ayitabhāvaṃ pavattiākāraṃ. Dhūmasadisā valāhakā dhūmavalāhakā, timiravalāhakā, ye mahikā ‘‘timira’’nti vuccanti. Appatiṭṭhitenāti patiṭṭhaṃ alabhantena. Itthambhūtalakkhaṇe etaṃ karaṇavacanaṃ, anuppattidhammenāti attho. Sati hi uppāde patiṭṭhitaṃ nāma siyā, aṭṭhakathāyaṃ pana yadeva tassa viññāṇassa appatiṭṭhānakāraṇaṃ, tadeva parinibbānakāraṇanti vuttaṃ ‘‘appatiṭṭhitakāraṇā’’ti. “烟聚”，是指如烟般的行状，即转起的形态。“烟云”是如烟的云，或暗云，即被称为“暗”的浓雾。“无住”，是指未得住处。此为表状态的具格，意为“以不生之法”。若有生起，才名为“住”。但在义注(aṭṭhakathā)中说，正是该识的无住之因，即是般涅槃之因，故说“因无住故”。 Sokena phuṭṭhassāti ‘‘aphalo vata me vāyāmo jāto’’ti sokena abhibhūtassa. Abhassathāti balavasokābhitunnassa satisammosā sithilaṃ gahitā bhassi patitā sā kacchā. “为愁所触”，是指被“唉，我的努力白费了”这样的愁所压倒。“掉落”，是指被强烈的愁所刺痛，因失念而抓握松弛，那腰带滑落了。 Godhikasuttavaṇṇanā niṭṭhitā. 瞿提迦经释义终。 4. Sattavassānubandhasuttavaṇṇanā 4. 七年随逐经释义 160. Yasmā kapilavatthuto nikkhantakālato paṭṭhāya māro otārāpekkho lokanāthaṃ anubandhituṃ āraddho, tasmā vuttaṃ ‘‘pure bodhiyā chabbassānī’’ti. Atigahetvāti anugantvā tassa yathāruci paṭipattiṃ anuvatto viya hutvā. 160. 因为自从离开迦毗罗卫(Kapilavatthu)之时起，魔罗(Māra)便伺机开始随逐世间导师，所以说“菩提前六年”。“紧随其后”是指跟随他，仿佛顺从其意乐行事。 Avajjhāyantoti pajjhāyanto. Jito vittaparājito asi nu. Pamāṇātikkantanti garutaraṃ. “不轻蔑者”(Avajjhāyanto)即是“沉思者”(pajjhāyanto)。“你是否已被征服，因失去财富而失败？”“超越限量”(Pamāṇātikkantaṃ)即是“更重”。 Khanitvā ummūletvā. Kāmāsavādīni pajahanto anāsavo. “挖掘”并“根除”。舍断欲漏(kāmāsava)等者，是为无漏。 Pehīti apehi. Pāragāminoti pāraṅgamanasīlā. Tekāliko ayaṃ gāmi-saddoti āha ‘‘yepī’’tiādi. “去吧”(Pehi)即“离开”(apehi)。“到彼岸者”(Pāragāmino)意为有去到彼岸的品性。此“行”(-gāmi)一词是通三时的，故说“凡是”等。 Māravisūkānīti mārakaṇṭakāni kaṇṭakasadisāni mārassa durācārāni. Viruddhasevitāni virodhavasena tāsaṃyeva vevacanāni. Tāni sarūpato dassetuṃ ‘‘appamāyū’’tiādi vuttaṃ. Nibbejanīyāti nibbedadāyikā. Ukkaṇṭhanīyāti ukkaṇṭhavahā. “魔罗的伎俩”(Māravisūkāni)，即魔罗的刺，如刺一般，是魔罗的恶行。“违逆所行”(Viruddhasevitāni)，是就其违逆之义，而为前者的同义词。为了显示其体相，而说“寿短”等。“能令厌离者”(Nibbejanīyā)，即带来厌离者。“能令烦闷者”(Ukkaṇṭhanīyā)，即带来烦闷者。 Vikappavasena [Pg.220] veditabbo opammaparikappavisayattā tassa kiriyāpadassa. Tenāha ‘‘anuparigaccheyyā’’ti. Etthāti etasmiṃ medavaṇṇavatthusmiṃ. Mudunti mudumadhurasaṃ vindeyyāma paṭilabheyyāma. Assādoti assādetabbo. 应依分别而理解，因其动词是譬喻构思的对象。因此说“应遍寻”。“于此”(Ettha)即于此脂色事中。“柔软”(Mudu)即我们应体验或获得柔软甘美的味道。“可尝”(Assādo)即应被品尝。 Sattavassānubandhasuttavaṇṇanā niṭṭhitā. 七年随侍经释义终。 5. Māradhītusuttavaṇṇanā 5. 魔女经释义 161. Cintesīti sokavasiko hutvā cintayi. Gaṇikārahatthiniyoti dīpakakareṇuyo. Ekasataṃ ekasatanti ekasataṃ ekasataṃ paccekaṃ sataṃ satanti attho. Tenāha ‘‘ekekaṃ sataṃ sataṃ katvā’’ti. Kumārivaṇṇasatanti kumāritthīnaṃ attabhāvānaṃ sataṃ. Tā kira paṭhamaṃ kaññārūpena attānaṃ dassesuṃ. Anupagatapupphānañhi samaññā kaññāti. Puna yathāvuttakumārirūpena upagatapupphā hi kumārī. Puna vadhukārūpena. Taṃ sandhāya vuttaṃ ‘‘avijātavaṇṇasata’’nti. Tatiyavāre yuvatirūpena. Vijātā hi itthī anatikkantamajjhimavayā yuvatī. Ettāvatā bālā taruṇī porīti tividhāsu itthīsu purimā dve dassitā, pariyosānavāresu manussajātikānaṃ manussitthiyova ruccantīti tena manussarūpena tā attānaṃ dassesuṃ. 161. “思惟”(Cintesī)即陷入忧思而思虑。“妓女象”(Gaṇikārahatthiniyo)即持灯的母象。“一百一百”(Ekasataṃ ekasataṃ)意为每一项都有一百。因此说“每一项都做成一百”。“少女百相”(Kumārivaṇṇasataṃ)即少女身相的一百种。据说她们最初以处女(kaññā)的形态显现自身，因为未到月信者名为处女。之后，以如前所述已到月信的少女(kumārī)形态出现。之后，又以新妇(vadhukā)的形态出现，就此而说“未产百相”(avijātavaṇṇasata)。第三次则以少妇(yuvatī)的形态出现，已生产但未过中年的女子为少妇。至此，在幼女(bālā)、少女(taruṇī)、老妇(porī)这三类女性中，已显示了前两种。最后，因为人类只会喜欢人类女性的相貌，所以她们以人类的形态显现自身。 Atthassa pattinti ekantato hitānuppattiṃ. Hadayassa santinti paramacittupasamaṃ. Kilesasenanti kāmaguṇasaṅkhātaṃ paṭhamaṃ kilesasenaṃ. Sā hi kilesasenā accharāsaṅghātasabhāvāpi paṭipatthayamānā piyāyitabbaicchitabbarūpabhāvato piyarūpasātarūpā nāma attano kiccavasena. Eko ahaṃ jhāyantoti gaṇasaṅgaṇikāya kilesasaṅgaṇikāya ca abhāvato eko asahāyo ahaṃ lakkhaṇūpanijjhānena nijjhāyanto. Anubujjhinti anukkamena maggapaṭipāṭiyā bujjhiṃ paṭibujjhiṃ. Tasmāti yathāvuttavivekasukhasamadhigamanimittaṃ. Akaraṇenāti mittasanthavassa akaraṇena. Sakkhīti sakkhibhāvo. “达义”(Atthassa patti)即完全的利益生起。“心寂”(Hadayassa santi)即最上的心寂静。“烦恼军”(Kilesasenā)即以欲(kāmaguṇa)为代表的第一支烦恼军。此烦恼军虽本质上是天女(accharā)群，然因其形相可爱、可意，故依其自身作用而名为可爱相、可喜相。“我独禅修”(Eko ahaṃ jhāyanto)即因无众人集会与烦恼集会，我独自无伴，以审察诸相而禅修。“渐悟”(Anubujjhiṃ)即依道次第而觉悟、彻悟。“因此”(Tasmā)即为了证得如前所述的远离之乐。“不作”(Akaraṇena)即不结交朋友。“见证”(Sakkhī)即作证的状态。 Katamena [Pg.221] vihārenāti jhānasamāpattīnaṃ katamena vihārena. Idha dutiyapadassa attho vissajjanagāthāvaṇṇanāyameva āvi bhavissati. Anāmantena ‘‘taṃ puggala’’nti sammukhā ṭhitampi bhagavantaṃ asammukhā viya katvā vadati, kathaṃ tvanti attho. “以何种安住”(Katamena vihārena)？即以何种禅定等至(jhānasamāpatti)安住。于此，第二句的含义将在解答偈的释义中显明。“那个人”(taṃ puggala)是未使用敬语的称呼，即使世尊就站在面前，也说得好像他不在面前一样，意为“你如何？”。 ‘‘Avitakkajhāyī’’ti vakkhamānattā ayamevettha kāyapassaddhi veditabbāti āha ‘‘catutthajjhānena assāsapassāsakāyassa passaddhattā passaddhakāyo’’ti. Puññābhisaṅkhārādike kammābhisaṅkhāre. Kāmālayādīnaṃ abhāvato anālayo. Na saratīti na savati. Rāgavasena hi sattā saṃsāramanusavanti. Na thinoti na thinamiddhacitto. Mohavasena hi sattā thinamiddhaṃ āpajjantīti. Diyaḍḍhakilesasahassanti khuddakavatthuvibhaṅge (vibha. 842, 976) āgatesu aṭṭhasu kilesasatesu aṭṭhasataṃ taṇhāvicaritāni apanetvā sesā paññāsādhikaṃ sataṃ kilesā, te brahmajāle (dī. ni. 1.31) āgatāhi dvāsaṭṭhiyā diṭṭhīhi saha pañcapaññāsādhikaṃ sattasataṃ hoti; tā ca uppannānuppannabhāvena diguṇitā diyaḍḍhakilesasahassaṃ dasādhikaṃ hoti; taṃ appakaṃ pana ūnamadhikaṃ vā gaṇanupagaṃ na hotīti ‘‘diyaḍḍhakilesasahassa’’nti vuttaṃ. Itaresaṃ atītādibhāvāmasanato aggahaṇaṃ pahānassa adhippetattā. Ayamettha saṅkhepo, vitthāro pana abhidhammaṭīkāyaṃ (dha. sa. anuṭī. nidānakathāvaṇṇanā) vuttanayena veditabbo. Paṭhamapadenāti ‘‘na kuppatī’’ti iminā padena. Dutiyenāti ‘‘na saratī’’ti padena. Tatiyenāti ‘‘na thino’’ti padena. Nīvaraṇappahānena khīṇāsavataṃ dasseti, anavasesato nīvaraṇānaṃ accantappahānaṃ adhippetaṃ. 因将说“无寻禅者”(Avitakkajhāyī)，此处当知即是身轻安，故说“由第四禅，入出息身已轻安，故为身轻安者”。福行等业行。因无欲爱(kāmālaya)等，故为无爱者(anālayo)。“不随流”(na sarati)即不漂流(na savati)，有情实因贪欲而随轮回漂流。“不昏沉”(na thinoti)即心无昏沉睡眠(thinamiddhacitto)，有情实因愚痴而陷于昏沉睡眠。“一千五百烦恼”(Diyaḍḍhakilesasahassaṃ)：在《小事分别》(Khuddakavatthuvibhaṅga)所说的诸烦恼中，除去一百零八种爱行，剩余一百五十种烦恼；此等与《梵网经》(Brahmajāla)中的六十二见合计为七百五十五种；再将其已生与未生两倍之，则为一千五百一十种。此微小差额不入计算，故称“一千五百烦恼”。其余过去等状态未被计入，是因主旨在断除。此为纲要，广说当依《阿毗达摩复注》(Abhidhammaṭīkā)所说之理而知。“第一句”(Paṭhamapadenāti)即“不动摇”(na kuppatī)一句。“第二句”(Dutiyenāti)即“不随流”(na saratī)一句。“第三句”(Tatiyenāti)即“不昏沉”(na thino)一句。以断诸盖(nīvaraṇappahānena)显示漏尽(khīṇāsavataṃ)，意指无余、究竟断除诸盖。 Pañcadvārikakilesoghaṃ tiṇṇoti channaṃ dvārānaṃ vasena pavattanakilesoghaṃ taritvā ṭhito. Kāmoghadiṭṭhoghabhavoghaṭṭhakilesabhāvato ‘‘pañcoghaggahaṇena vā pañcorambhāgiyāni saṃyojanāni veditabbānī’’ti āha. Rūparāgādayo visesato na pañcadvārikāti vuttaṃ ‘‘chaṭṭhaggahaṇena pañcuddhambhāgiyāni veditabbānī’’ti. “已度五门烦恼流”(Pañcadvārikakilesoghaṃ tiṇṇo)即已渡越依六门(channaṃ dvārānaṃ)而转起的烦恼流而住。因欲流(kāmogha)、见流(diṭṭhogha)、有流(bhavogha)等是烦恼的自性，故说“或者，以五流当知为五下分结(pañcorambhāgiyāni saṃyojanāni)”。色贪(rūparāga)等并非特别关涉五门，故说“以第六门当知为五上分结(pañcuddhambhāgiyāni)”。 Maccurājassāti sambandhe sāmivacananti dassento ‘‘maccurājassa hatthato’’ti āha. Nayamānānanti anādare sāmivacananti katvā vuttaṃ ‘‘nayamānesū’’ti. “死王之”(Maccurājassa)，此为关系义的属格(sambandhe sāmivacanaṃ)，故说“从死王之手”(maccurājassa hatthato)。“被引导者们之”(Nayamānānaṃ)，此为无视义的属格(anādare sāmivacanaṃ)，故说“于被引导者们中”(nayamānesū)。 Ūhaccāti [Pg.222] buddhaṃ nissāya. ‘‘Idamavocā’’ti desanaṃ niṭṭhāpetvāti etena saṃyuttesu ayaṃ nigamanapāḷi, heṭṭhā anāgatanayattā pana kesuci potthakesu na likhīyatīti dasseti. Daddallamānāti jajjakārassa hi daddakāraṃ katvā niddeso. Tenāha ‘‘ativiya jalamānā’’ti. Nīharīti tāsaṃ kāyavacīvikāraṃ na manasikaronto tiṇāyapi amaññamānova anapekkheneva nīhari. Phalato bhaṭṭhanti phalasipāṭikato bhaṭṭhaṃ. Kuṇḍatiṇādigacchatūlaṃ poṭakitūlaṃ. “拔除”(Ūhacca)即依止佛陀。“此是所说”(Idamavocā)即结束说法。以此显示，在诸相应部中，此为结颂，然因其体例未见于前，故某些写本中未予记载。“闪耀”(Daddallamānā)是`jajja`音变为`dadda`音的解释，因此说“极其明亮”(ativiya jalamānā)。“逐出”(Nīharī)即不作意她们的身语行为，视之如草芥，无所顾恋地逐出。“从果实上落下”(Phalato bhaṭṭhaṃ)即从果荚(phalasipāṭikato)上落下。“军荼草等”(Kuṇḍatiṇādigaccha)的棉絮(tūlaṃ)即木棉(poṭakitūlaṃ)。 Māradhītusuttavaṇṇanā niṭṭhitā. 魔女经释义终。 Tatiyavaggavaṇṇanā niṭṭhitā. 第三品释义终。 Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya 相应部义注《显扬义》。 Mārasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. 魔相应释义之《幽义明》终。 5. Bhikkhunīsaṃyuttaṃ 5. 比丘尼相应 1. Āḷavikāsuttavaṇṇanā 1. 阿拉威迦经释义 162. Āḷaviyaṃ [Pg.223] jātāti āḷaviyaṃ vijāyitvā saṃvaḍḍhamānā. Tenāha ‘‘āḷavinagaratoyeva ca nikkhamma pabbajitā’’ti. Dhanaṃ samādapetvāti cetiyassa rājā ekaṃ mukhaṃ, rājaputto ekaṃ, amaccānaṃ jeṭṭhako hutvā senāpati ekaṃ, janapadānaṃ jeṭṭhako hutvā seṭṭhi ekanti evaṃ catūsu mukhesu navakamme kayiramāne seṭṭhinā gahitamukhe kamme olīyamāne eko upāsako ariyasāvako pañca sakaṭasatāni yojāpetvā janapadaṃ gantvā ‘‘yo yaṃ dātuṃ ussahati hiraññaṃ vā suvaṇṇaṃ vā sattavidharatanaṃ vā haritālaṃ vā manosilaṃ vā, so dhanaṃ detū’’ti samādapetvā yathāladdhaṃ paṭhamaṃ kammaṭṭhānaṃ pesetvā ‘‘navakammaṃ niṭṭhita’’nti sutvā ekakaṃ āgacchantaṃ antarāmagge corā palibundhitvā tato kiñcipi dhanaṃ alabhantā ‘‘sace naṃ muñcissāma, anatthaṃ no kareyyā’’ti jīvitā voropesuṃ. Anaparādhe ariyasāvake aparādhakā te corā andhā jātā, tasmā taṃ ṭhānaṃ ‘‘andhavana’’nti paññāyitthāti aṭṭhakathāyaṃ vuttaṃ. Khīṇāsavānaṃ yasmā yattha katthaci cittaviveko hotiyeva upadhivivekassa siddhattā. Tasmā ‘‘kāyavivekatthinī’’ti vuttaṃ. 162. “生于阿拉威”(Āḷaviyaṃ jātā)即在阿拉威(Āḷavī)出生长大。因此说“从阿拉威城出家”。“筹集财物”(Dhanaṃ samādapetvā)是说：为修缮塔寺，国王、王子、将军、长者各负责一面。当长者负责那面的工程延误时，一位优婆塞(upāsaka)圣弟子备妥五百辆车，前往乡间宣告：“凡能布施金、银、七宝、雌黄、雄黄者，请布施财物。”他将所得财物先送往工地，听闻“工程已竣”后便独自返回。途中，盗贼拦截他，未得任何财物，心想：“若放走他，恐对我们不利”，便杀害了他。那些对无辜的圣弟子犯罪的盗贼们当即失明，因此该地被称为“盲林”(Andhavana)，义注中如是说。因为漏尽者已成就基业的远离(upadhiviveka)，故无论何处，心自然远离。因此说“寻求身远离”(kāyavivekatthinī)。 Nissaraṇanti nibbānaṃ sabbasaṅkhatassa nissaṭattā. Paccavekkhaṇañāṇenāti paccavekkhaṇañāṇena, pageva maggaphalañāṇehīti adhippāyo. Nibbānapadanti nibbānasaṅkhātaṃ dhammakoṭṭhāsaṃ. Vinivijjhanaṭṭhenāti hadayaṃ vinividdhena hadayamhi vijjhitvā dukkhuppādanena khandhānaṃ ete pañca kāmā sattisūlasadisā. Adhikuṭṭanabhaṇḍikāti āghātanaghaṭikā. 出离即是涅槃，因其舍离一切有为法。以省察智，此指以省察智，实则意指以道智与果智。涅槃句，指名为涅槃之法的部分。以洞穿之义，是说此五欲犹如矛与三叉戟，刺穿于心而生起苦。屠杀器具，指行刑器具。 Āḷavikāsuttavaṇṇanā niṭṭhitā. 阿拉威经释义终。 2. Somāsuttavaṇṇanā 2. 苏摩经释义 163. Ṭhānanti issariyaṭṭhānaṃ visayajjhattaṃ. Duppasahaṃ akampiyabhāvattā. Dvaṅgulapaññāyāti ettha itthiyo hi daharakumārikākālato paṭṭhāya [Pg.224] odanapacanavidhiṃ anutiṭṭhantiyo ukkhaliyaṃ udakaṃ tāpetvā taṇḍule pakkhipitvā attano buddhiyā tesaṃ pākakālappamāṇaṃ paricchindituṃ tāni dabbiyā uddharitvāpi vaṇṇasaṇṭhānaggahaṇamattena pakkāpakkabhāvaṃ jānituṃ na sakkonti, kevalaṃ pana dvīhi aṅgulīhi uppīḷitakāle eva jānanti, tasmā dvīhaṅgulikehi dubbalapaññattā ‘‘dvaṅgulapaññā’’ti vuccanti. Phalasamāpattiñāṇappavattikittanena catūsu saccesu asammohavihāro dīpito hotīti āha ‘‘ñāṇamhi vattamānamhīti phalasamāpattiñāṇe pavattamāne’’ti. Vipassantassāti asammohapaṭivedhato visesena passantassa khandhapañcakameva saccābhisamayato pubbabhāge vipassantassa. Aññaṃ vāti itthipurisato aññaṃ vā kiñci vatthuṃ. ‘‘Ahaṃ asmī’’ti mānadiṭṭhigāhataṇhāgāhavasena gahitavatthusmiṃ yevāti āha ‘‘ahaṃ asmīti taṇhāmānadiṭṭhivasenā’’ti. 163. 地位，指主权地位，于自领域内。难以降伏，因其不可动摇故。二指之慧：于此，女子自少女时代起，便学习煮饭之法，于锅中烧水，放入米粒，却无法以己之智判断其煮熟之时，即便以勺舀起，仅凭色、形亦不能知其生熟，唯以二指捻压时方能知晓。是故，因其智慧薄弱如二指，而被称为“二指之慧”。通过称扬果定智之生起，阐明了于四谛中无痴而住，故说“当智现前时，即果定智生起时”。观者，指由无痴通达而特见者，于证悟诸谛前分观五蕴者。其他，指男女之外的任何事物。“我存在”，是说于“我存在”此以爱、慢、见之力所执取之事物中，故言“以爱、慢、见之力”。 Somāsuttavaṇṇanā niṭṭhitā. 苏摩经释义终。 3. Kisāgotamīsuttavaṇṇanā 3. 瘦乔达弥经释义 164. ‘‘Kisāgotamī’’ti ettha kā panāyaṃ kisāgotamī, kissa ayaṃ bhikkhunī hutvā samaṇadhammaṃ matthakaṃ pāpesīti tamatthaṃ vibhāvetuṃ ‘‘pubbe kirā’’tiādimāraddhaṃ. Aṅgārāvāti addāriṭṭhakavaṇṇaaṅgārā eva jātā. Dārusākanti addhamāsakena dāruṃ sākañca āharissāmīti antarāpaṇe antaravīthiṃ gatā. 164. “瘦乔达弥”：于此，此瘦乔达弥为谁？此比丘尼出家后，如何令沙门法臻于顶峰？为阐明此义，故从“往昔”等开始讲述。炭火，即变成如烧裂之皂荚树色的炭火。木柴与蔬菜，是说（她）进入市场中、巷道间，（心想）“我将以半摩沙迦带回木柴与蔬菜”。 Siddhatthakanti sāsapaṃ. Sālāyanti anāthasālāyaṃ. Khuraggeyevāti khurasikhe eva, kesorohanakkhaṇe evāti attho. 芥子，即白芥子。于堂，即于无依者之堂。于剃刀尖，即于剃刀刃上，意即于剃发之刹那。 Ekamāsīti ettha ma-kāro padasandhikaro. Saṃhitāvasena ca purimapade vā rassattaṃ. Parapade vā dīghattanti āha ‘‘ekā āsī’’ti. Bhāvanapuṃsakametaṃ ‘‘ekamantaṃ nisīdī’’tiādīsu viya. Puttamaraṇaṃ antaṃ atītaṃ idāni puttamaraṇassa abhāvato. Tenevāha ‘‘puttamaraṇaṃ nāma natthī’’ti. Purisaṃ gavesitunti yathā mayhaṃ purisagavesanā nāma sabbaso natthi, tathā eva puttagavesanāpi natthi, tasmā me puttamaraṇaṃ etadantaṃ, sabbesu khandhādīsu bhavādīsu ca taṇhānandiyā abhāvakathanena sabbasattesu taṇhā sabbaso [Pg.225] visositā, tassāyeva kārakaavijjākkhandho padālitoti attano nikkilesataṃ pavedentī therī sīhanādaṃ nadīti. 于“ekamāsī”一词中，“ma”为连音。因连声之故，或前词变短，或后词变长，故说为“ekā āsī”（曾为一（女））。此为中性词形，犹如“ekamantaṃ nisīdi”（独坐一旁）等。子亡已是过去，如今子亡之事已无。是故说“子亡之事已无”。寻求男子，犹如我已全无寻求男子之事，寻求儿子之事亦无，故我子亡之事以此为终。于一切蕴等、有等之中，因说爱喜已无，故于一切有情之爱已全干枯，其造作者无明蕴亦已破裂——长老尼如是宣示自己之无烦恼，作狮子吼。 Kisāgotamīsuttavaṇṇanā niṭṭhitā. 瘦乔达弥经释义终。 4. Vijayāsuttavaṇṇanā 4. 胜利经释义 165. Pañca aṅgāni etassāti pañcaṅgaṃ, pañcaṅgameva pañcaṅgikaṃ, tena pañcaṅgikena. Ātatantiādīsu ātataṃ nāma cammapariyonaddhesu bheriādīsu ekatalaṃ tūriyaṃ. Vitataṃ nāma ubhayatalaṃ. Ātatavitataṃ nāma tantibaddhavīṇādi. Susiraṃ vaṃsādi. Ghanaṃ sammādi. Tataādivisesopi ātatamevāti ‘‘cammapariyonaddhesū’’ti visesanaṃ. Ekatalaṃ kumbhathūṇadaddarādi. Ubhayatalaṃ bherimudiṅgādi. Cammapariyonaddhaṃ sesaṃ tantibaddhaṃ sabbaṃ ātatavitataṃ nāma, gomukhīādīnampi ettheva saṅgaho daṭṭhabbo. Vaṃsādīti ādisaddena saṅkhasiṅgānampi saṅgaho. Sammatāḷa-kaṃsatāḷa-silātāḷa-salākatāḷādi sammādi nāma. Tattha sammatāḷaṃ nāma daṇḍamayatāḷaṃ, kaṃsamayatāḷaṃ kaṃsatāḷaṃ, silāyaṃ ayopattena ca tāḷanatāḷaṃ. Sabbe kāmaguṇe. Uggharitapaggharitaṭṭhenāti upari gharaṇena ca vissandanena ca. Evanti ‘‘iminā pūtikāyenā’’ti. Arūpaṭṭhāyinoti sattādhiṭṭhānenāyaṃ dhammadesanāti āha ‘‘sabbatthāti sabbesu rūpārūpabhavesū’’ti. Tesaṃ dvinnaṃ rūpārūpabhavānaṃ gahitattā. Bhavabhāvasāmaññato, tadadhiṭṭhānato gahite kāmabhave. Avijjātamo vihato aggamaggena samugghātitattā. 165. 有五支者为五支，五支即是五支具足，以彼五支具足故。于“ātata”等中，“ātata”（张）谓蒙皮之单面乐器，如大鼓等。“vitata”（遍张）谓双面者。“ātata-vitata”（张遍张）谓系弦之琴等。“susira”（有孔）谓笛等。“ghana”（固）谓铙钹等。“tata”等之差别亦即是“ātata”，故以“蒙皮”简别之。单面者如瓮鼓、柱鼓等。双面者如战鼓、小鼓等。其余蒙皮、系弦者，皆名“ātata-vitata”，当知牛角号等亦摄于此。“笛等”之“等”字亦摄海螺、号角。铙钹、铜钹、石钹、竹钹等名为“samma”等。其中，木制者为“sammatāḷa”，铜制者为铜钹，以石与铁叶敲击者为石钹。一切欲德。以上涌与下流之义。如是，指“以此腐朽身”。安住于无色者，是说此法教乃依有情而说，故言“于一切处，即于一切色、无色有”。因已含摄色、无色二有，由有之共性，依彼处亦含摄欲有。无明之暗已被摧破，因其为殊胜道所根除故。 Vijayāsuttavaṇṇanā niṭṭhitā. 胜利经释义终。 5. Uppalavaṇṇāsuttavaṇṇanā 5. 莲花色经释义 166. Aggato [Pg.226] paṭṭhāyāti sabbaaggato pabhuti yāva mūlā antarāyuttaṃ sammadeva pupphitaṃ sālarukkhaṃ. Vaṇṇadhātusīsena vaṇṇadhātusampannaṃ dutiyaṃ bhikkhuniṃ vadatīti āha ‘‘tayā sadisā aññā bhikkhunī natthī’’ti. Pakhumasīsena akkhibhaṇḍaṃ vuccatīti āha ‘‘pakhumantarikāyanti dvinnaṃ akkhīnaṃ majjhe’’ti. Nāsavaṃseti nāsavaṃsamūle. ‘‘Na passasī’’ti vatvā adassane kāraṇaṃ āha ‘‘vasībhūtamhī’’ti. 166. 从顶端开始，即从最顶端起，乃至根部，无有间隔，娑罗树完全开花。以色蕴为首，是说对色蕴具足之第二比丘尼而言，故云“无比丘尼与汝相似”。以睫毛为首，指眼球，故言“于睫毛间，即二目之中”。于鼻梁，即于鼻根。说完“汝不见”后，（为示）不见之因，故言“我已得自在”。 Uppalavaṇṇāsuttavaṇṇanā niṭṭhitā. 莲花色经释义终。 6. Cālāsuttavaṇṇanā 6. 遮罗经释义 167. Idanti idaṃ dassanaṃ. Gāhāpesīti samādāpesi ‘‘jātiṃ mā rocā’’ti. Aññanti bandhavadhato aññaṃ chedanādiṃ. Nivesesīti pavisāpesi. 167. 此，即此见。令取，即使受持“勿乐于生”。其他，指杀亲之外的其他，如断绝等。令入，即使进入。 Cālāsuttavaṇṇanā niṭṭhitā. 遮罗经释义终。 7. Upacālāsuttavaṇṇanā 7. 邬巴嘉娜经释义 168. Punappunaṃ…pe… āgacchanti kāraṇassa asamūhatattā. Santāpito kilesasantāpehi. Agatīti avisayo. 168. 再再……乃至……来，因其因未被根除故。被烧热，即被诸烦恼所烧热。无去处，即非所行境。 Upacālāsuttavaṇṇanā niṭṭhitā. 邬巴嘉娜经释义终。 8. Sīsupacālāsuttavaṇṇanā 8. 西苏帕查拉经释义 169. Samaṇisadisāti samaṇaliṅgassa dhāraṇena samaṇisadisā, kassacipi pāsaṇḍassa aruccanato monamaggassa appaṭipajjanato tava samaṇibhāvaṃ nānupassāmīti adhippāyo. Pāsaṃ ḍentīti pāsaṃ sajjenti, yathā [Pg.227] tattha diṭṭhipāse sattānaṃ cittaṃ paṭimukkaṃ hoti, evaṃ sajjentīti attho. Tathābhūtā ca te sattānaṃ citte khittā viya hontīti āha ‘‘cittesu diṭṭhipāsaṃ khipantīti attho’’ti. Pāse mocetīti diṭṭhipāse sattānaṃ cittasantānato nīharati dhammasudhammatāya. Tasmāti pāsamocanato pāsaṇḍoti na vuccati. ‘‘Ito bahiddhāyeva pāsaṇḍā hontī’’ti vuttassa atthassa nigamanaṃ. Evañca katvā sabbepi bāhirakasamaye sandhāya cūḷasīhanādasutte ‘‘channavuti pāsaṇḍā’’ti vuttaṃ. Pasīdantīti diṭṭhipaṅke saṃsārapaṅke ca pakārehi agādhā osīdanti. 169. 似沙门尼，即因持有沙门尼相，故似沙门尼。意指因不乐于任何外道，不修行寂静道，故“不见汝有沙门尼性”。张设罗网，即布置罗网。意即如彼处邪见之网束缚有情之心，如是布置。如是，彼等犹如被投于有情心中，故言“意即于心中投邪见之网”。解罗网，即以正法、善法，从有情心相续中拔除邪见之网。是故，因解罗网，不名为“外道”。此为“于此（教法）之外方为外道”之义的总结。如是，总括一切外道宗派，《小狮子吼经》中说“九十六种外道”。沉没，即于见之泥沼与轮回泥沼中，以种种方式深深沉没。 Abhibhavitvāti sabbasaṃkilesappahānena abhibhuyya atikkamitvā. Ajitoti ajini avijayattā. Sabbāni akusalakammāni kusalakammāni ca khīṇāni etthāti sabbakammakkhayo, arahattaṃ. Upadhayo sammadeva khīyanti etthāti upadhisaṅkhayo, nibbānaṃ. “超越”即是以断除一切烦恼而克服、超越。“无胜”即是未被战胜。一切不善业与善业在此灭尽，即“一切业灭尽”，是阿罗汉果。诸依在此完全灭尽，即“诸依止息”，即涅槃。 Sīsupacālāsuttavaṇṇanā niṭṭhitā. 幼邬巴嘉娜经释义终。 9. Selāsuttavaṇṇanā 9. 塞拉经释义 170. Kenidaṃ pakataṃ bimbanti idaṃ attabhāvasaññitaṃ bimbaṃ brahmā-visaṇupurisa-pajāpatiādīsu kena kataṃ nimmitaṃ nibbattitanti kattabbamohaṃ nāma kātukāmo pucchati. Aghanti aghavatthu. Tenāha ‘‘dukkhapatiṭṭhānattā’’ti. Hetunirodhenāti taṇhāsaṅkhatassa hetuno anuppādanirodhena. Paccayavekallenāti tadavasiṭṭhakilesābhisaṅkhārādipaccayassa vekallabhāvena, apaccayabhāvūpagamanenāti attho. 170. “这形像是谁造的？”意即：这被称为自我的形像，在梵天(brahmā)、毗湿奴(visaṇu)、原人(purisa)、生主(pajāpati)等之中，是谁造作、制作、产生的？这是欲对造作者之事生起迷惑的发问。“恶”即是恶的事。因此说‘因为是苦的根基’。“通过因的灭尽”即是由渴爱(taṇhā)所成的因不生起而灭尽。“通过缘的缺失”即是剩余的烦恼(kilesa)、行(saṅkhāra)等缘的缺失状态，也就是成为无缘状态的意思。 Selāsuttavaṇṇanā niṭṭhitā. 塞拉经释义终。 10. Vajirāsuttavaṇṇanā 10. 金刚女经释义 171. Suddhasaṅkhārapuñjeti rūpārūpavibhāge kilesasaṅkhārasamūhe. Paramatthatoti sabhāvena. Yathā na hi sattasaññitasaṅkhārapuñjo nāma paramatthato [Pg.228] upalabbhati, evaṃ tabbinimutto nāma koci na upalabbhati avijjamānattā. Vijjamānesūti yathāpaccayasampattiyā labbhamānesu. Tenākārenāti itthipurisādiākārena. Vavatthitesūti paccekaṃ paccayavisesasamuṭṭhitaṃ saṇṭhānavisesaṃ upādāya ‘‘puriso hatthī asso’’tiādinā abhisaṅgato pavattesu. Sammutīti sattoti vohāro. Tenāha ‘‘samaññāmattamevā’’ti. Pañcakkhandhadukkhanti pañcakkhandhasaññitaṃ dukkhaṃ. Vuttaṃ hetaṃ bhagavatā ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’ti (dī. ni. 2.387; ma. ni. 1.120; 3.373; vibha. 202) añño neva sambhoti yathāvuttadukkhato aññassa saṅkhatadhammassa abhāvato. Na nirujjhatīti tato aññaṃ na nirujjhati, uppādato hoti nirodhoti. 171. “纯粹行聚”(Suddhasaṅkhārapuñja)是指在色界(rūpa)与无色界(arūpa)的区分中，烦恼行(kilesasaṅkhāra)的聚合。就“第一义”(paramattha)而言，即是就其自性而言。如同被称为“众生”(satta)的行聚，在第一义上是找不到的，同样，脱离了这些聚合，也没有任何东西可以被找到，因为它们不存在。“于存在者”是指凭借各种缘(paccaya)的成就而能够得到的。“以彼行相”是指以男人、女人等行相。“于安立者”是指各个由特殊之缘的条件所生起的特殊状态，并依‘男人、大象、马’等名称而转起。“世俗”(sammuti)即是“众生”(satta)的称谓。因此说‘只不过是名称而已’。“五蕴苦”(pañcakkhandhadukkha)是指被称为五蕴(pañcakkhandha)的苦。世尊曾说：‘简而言之，五取蕴(pañcupādānakkhandha)就是苦。’除了如是所说之苦，并无其他（苦）生起，因为没有别于此苦的有为法(saṅkhatadhamma)。“不灭”是指除了它（苦）以外，没有其他东西会灭尽；有生起，便有坏灭。 Vajirāsuttavaṇṇanā niṭṭhitā. 金刚女经释义终。 Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya 《显扬义》——相应部义注 Bhikkhunīsaṃyuttavaṇṇanāya līnatthappakāsanā samattā. 比丘尼相应释义之隐义阐明究竟。 6. Brahmasaṃyuttaṃ 6. 梵天相应 1. Paṭhamavaggo 1. 初品 1. Brahmāyācanasuttavaṇṇanā 1. 梵天劝请经释义 172. Parivitakko [Pg.229] udapādīti dhammagambhīratāpaccavekkhaṇahetuko dhammadesanāya appossukko uppajji. Ayaṃ parivitakko kasmā udapādi? Kattha ca udapādīti taṃ sabbaṃ vibhāvetuṃ ‘‘sabbabuddhāna’’ntiādi āraddhaṃ. Tattha āciṇṇasamāciṇṇoti ācarito ceva ācarantehi ca sammadeva ācaritoti attho. Etena ayaṃ parivitakko sabbabuddhānaṃ paṭhamābhisambodhiyaṃ uppajjatevāti ayamettha dhammatāti dasseti. Tattha aṭṭhame sattāheti idaṃ sattamasattāhato paraṃ sattāhabbhantare uppannattā vuttaṃ, na pana itaresaṃ viya aṭṭhamassa nāma sattāhassa pavattitassa sabbhāvā. Sapaccaggheti mahagghe. ‘‘Paccagghe’’ti vā pāṭho, abhinaveti attho. Selamayeti muggavaṇṇasilāmaye. 172. “寻思(parivitakka)生起”，乃因省察法的甚深，故对说法生起不热心。这个寻思为什么会生起？又是在哪里生起的呢？为了详细解释这些，所以才开始讲‘一切诸佛’等。其中，‘常习常行’的意思是，自己实行，并且由实行者们正确地实行。通过这样说，表明此寻思必定会在一切诸佛初次圆满觉悟(paṭhamābhisambodhi)时生起，此乃法性(dhammatā)。至于‘第八周’，是因为它发生在第七周之后的七天之内，而不是像其他情况那样，有一个明确的第八周存在。‘极昂贵’意思是价值极高。也有版本作‘极新’，意思是崭新。‘石造’意思是绿豆颜色的石头所造。 Paṭividdhoti sayambhuñāṇena ‘‘idaṃ dukkha’’ntiādinā paṭimukhaṃ nibbijjhanavasena patto, yāthāvato avabuddhoti attho. Dhammoti catusaccadhammo tabbinimuttassa paṭivijjhitabbadhammassa abhāvato. Gambhīroti mahāsamuddo viya makasatuṇḍasūciyā aññatra samupacitaparipakkañāṇasambhārehi aññesaṃ ñāṇena alabbhaneyyapatiṭṭho. Tenāha ‘‘uttānapaṭikkhepavacanameta’’nti. Yo alabbhaneyyapatiṭṭho, so ogāhituṃ asakkuṇeyyatāya sarūpato visesato ca passituṃ na sakkāti āha ‘‘gambhīrattāva duddaso’’ti. Dukkhena daṭṭhabboti kicchena kenaci kadācideva daṭṭhabbo. Yaṃ pana daṭṭhumeva na sakkā, tassa ogāhetvā anu anu bujjhanako kadāci natthīti āha ‘‘duddasattāva duranubodho’’ti. Dukkhena avabujjhitabbo avabodhassa dukkarabhāvato. Imasmiṃ ṭhāne ‘‘taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā’’ti (saṃ. ni. 5.1115) suttapadaṃ vattabbaṃ. Santārammaṇatāya vā santo. Nibbutasabbapariḷāhatāya nibbuto. Attano paccayehi padhānabhāvaṃ nītoti [Pg.230] vā paṇīto. Atittikaraṇaṭṭhena atappako sādurasabhojanaṃ viya. Tattha ca nirodhasaccaṃ santaṃ ārammaṇanti santārammaṇaṃ, maggasaccaṃ santaṃ santārammaṇañcāti santārammaṇaṃ, anupasantasabhāvānaṃ kilesānaṃ saṅkhārānañca abhāvato santo. Nibbutasabbapariḷāhattā nibbuto. Santapaṇītabhāveneva tadatthāya asecanakatāya atappakatā daṭṭhabbā. Tenāha ‘‘idaṃ dvayaṃ lokuttarameva sandhāya vutta’’nti. Uttamañāṇassa visayattā na takkena avacaritabbo. Tato eva nipuṇañāṇagocaratāya saṇhasukhumasabhāvattā ca nipuṇo. Bālānaṃ avisayattā yathāvuttehi paṇḍitehi eva veditabboti paṇḍitavedanīyo. Ālīyanti abhiramitabbaṭṭhena sevīyantīti ālayā, pañca kāmaguṇā. Ālayanti allīyanti abhiramaṇavasena sevantīti ālayā, taṇhāvicaritāni. Ramantīti ratiṃ vindanti kīḷanti laḷanti. Ālayaratāti ālayaniratā. “已通达”(paṭividdha)是指通过自生智(sayambhuñāṇa)，以‘此是苦’等方式，经由当面的洞穿而达到，意思是如实地觉悟。“法”即四圣谛法，因为除此之外，没有其他需要通达的法了。“甚深”就像大海，除了那些积累了成熟智慧资粮的人，其他人无法以其智慧探究其底蕴，犹如大海非蚊子之喙或针尖所能测。所以说“这是驳斥肤浅之言的话”。凡是无法探究到底的，就因为难以深入而无法从本质上和细节上来看清，所以说“因其甚深，故而难见”。“难见”是指很难才能被某些人偶尔看见。如果根本不能看见，那么就没有人能深入并逐一觉悟它，所以说“因其难见，故而难悟”。“难悟”是因为觉悟是困难的。在此处应说此经句：‘诸比丘，你们怎么认为，哪个更困难、更难成就呢？’因为以寂静为所缘，故为‘寂静’。因为熄灭了一切热恼，故为‘寂灭’。因为由其自身的缘而达到卓越状态，故为‘殊胜’。因为不会令人满足，故为‘不厌足’，就像美味的食物一样。其中，灭谛是寂静的所缘；道谛是寂静的，并且以寂静为所缘。因无不寂静自性的烦恼与诸行，故为‘寂静’。因一切热恼已熄灭，故为‘寂灭’。应知其寂静、殊胜之性，即是其令人不厌足之义。所以说‘这两者只是针对出世间而言的’。因为是最高智慧的对象，不是凭推理所能遍察的。因此，因为是精妙智慧的行境，以及其自性微细精妙，故为‘精妙’。因为不是愚者的境界，只有如前所说的智者才能了知，故为‘智者所知’。‘耽著’(ālaya)是指因其可喜乐而被亲近，即五妙欲。‘耽著者’(ālayā)是指因乐于享受而执著、亲近，即贪爱之所行。‘嬉戏’(ramanti)是指获得快乐、游戏、玩乐。‘乐于耽著’(ālayaratā)即是沉溺于耽著。 Ṭhānaṃ sandhāyāti ṭhānasaddaṃ sandhāya, atthako pana ṭhānanti ca paṭiccasamuppādo eva adhippeto. Tiṭṭhati phalaṃ tadāyattavuttitāyāti hi ṭhānaṃ, saṅkhārādīnaṃ paccayabhūtā avijjādayo. Imesaṃ saṅkhārādīnaṃ paccayā idappaccayā, avijjādayo. Idappaccayā eva idappaccayatā yathā ‘‘devo eva devatā’’. Idappaccayānaṃ vā avijjādīnaṃ attano phalaṃ pati paccayabhāvo uppādanasamatthatā idappaccayatā. Tena paramatthapaccayalakkhaṇo paṭiccasamuppādo dassito hoti. Paṭicca samuppajjati phalaṃ etasmāti paṭiccasamuppādo. Padadvayenapi dhammānaṃ paccayaṭṭho eva vibhāvito. Tenāha ‘‘saṅkhārādipaccayānaṃ etaṃ adhivacana’’nti. Saṅkhārādīnaṃ paccayā saṅkhārādipaccayā, avijjādayo. Tesaṃ saṅkhārādipaccayānaṃ. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. mahāṭī. 2.572-573) vuttanayena veditabbo. Sabbasaṅkhārasamathotiādi sabbanti sabbasaṅkhārasamathādiabhidheyyaṃ sabbaṃ atthato nibbānameva. Idāni assa nibbānabhāvaṃ dassetuṃ ‘‘yasmā hī’’tiādi vuttaṃ. Tanti nibbānaṃ. Āgammāti paṭicca ariyamaggassa ārammaṇapaccayahetu. Sammantīti paṭippassaddhivūpasamavasena sammanti. Tathā santā ca savisesaṃ upasantā nāma hontīti āha ‘‘vūpasammantī’’ti. Etena [Pg.231] sabbe saṅkhārā sammanti etthāti sabbasaṅkhārasamatho, nibbānanti dasseti. Sabbasaṅkhāravisaṃyutte hi nibbāne sabbasaṅkhāravūpasamapariyāyo aṭṭhakathāyaṃ vutto eva. Sesapadesupi eseva nayo. “依‘处’(ṭhāna)而说”是就“处”这个词而言。然而，“处”的真实意义就是缘起(paṭiccasamuppāda)。所谓的“处”，是指果报依其而存在，无明(avijjā)等是诸行(saṅkhāra)等的缘。这些诸行等的缘，即无明等，就是此缘(idappaccayā)。此缘就是此缘性(idappaccayatā)，犹如“天(deva)就是天神(devatā)”。或者，此缘，即无明等，对于它们自己的果报而言，其作为缘的状态与能生起（果报）的能力，就是此缘性。因此，显示了作为究竟缘之特征的缘起。依靠它而产生果报，故名缘起。即使是这两个词，也阐明了诸法的缘义。因此说：“这是诸行等缘的通称。”诸行等的缘，即诸行等缘，就是无明等。对于那些诸行等之缘。这里是简略的说法，然而，详细的说法应该依照《清净道论》大疏(Visuddhimagga Mahāṭīkā, 2.572-573)里所说的方式来理解。“一切行止息”等句中，“一切”这个词，以及“一切行止息”等所表达的一切意义，究竟而言就是涅槃(nibbāna)。现在为了显示其涅槃的体性，所以说了“因为”等句。那就是涅槃。“依止”(āgamma)是“缘于”(paṭicca)之义，因为是圣道(ariyamagga)的所缘缘(ārammaṇapaccaya)。“止息”(sammanti)的意思是，以安息、寂静的方式而止息。像这样寂静的，称为特别寂灭，所以说“完全止息”(vūpasammanti)。由此显示：一切行在此止息，故名“一切行止息”，即是涅槃。因为在与一切行不相应(visaṃyutta)的涅槃中，一切行完全止息的意义，在义注(aṭṭhakathā)中已经说明了。在其余的词句中，也是同样的方式。 Upadhīyati ettha dukkhanti upadhi, khandhādayo. Paṭinissaṭṭhāti samucchedavasena pariccattā honti. Sabbā taṇhāti aṭṭhasatappabhedā sabbāpi taṇhā. Sabbe kilesarāgāti kāmarāgarūparāgādibhedā sabbepi kilesabhūtā rāgā, sabbepi vā kilesā idha ‘‘kilesarāgā’’ti adhippetā, na lobhavisesā eva cittassa pariḷāhabhāvāpādanato. Yathāha ‘‘rattampi cittaṃ vipariṇataṃ, duṭṭhampi cittaṃ vipariṇataṃ, mūḷhampi cittaṃ vipariṇata’’nti (pārā. 271). Virajjantīti palujjanti vikkhambhanato sabbaso tena visaṃyuttabhāvato. Sabbaṃ dukkhanti jarāmaraṇādibhedaṃ sabbaṃ vaṭṭadukkhaṃ. Bhavena bhavanti tena tena bhavena bhavantaraṃ bhavanikantibhāvena saṃsibbati. Phalena vā saddhiṃ kammaṃ sataṇhasseva āyatiṃ punabbhavabhāvato. Tato vānato nikkhantaṃ tattha tassa sabbaso abhāvato. Ciranisajjācirabhāsanehi piṭṭhiāgilāyanatālugalasosādivasena kāyakilamatho ceva kāyavihesā ca veditabbā. Sā ca kho desanāya atthamajānantānaṃ apaṭipajjantānañca vasena, jānantānaṃ pana paṭipajjantānañca desanāya kāyaparissamopi satthu aparissamoyeva. Tenāha bhagavā – ‘‘na ca maṃ dhammādhikaraṇaṃ vihesesī’’ti (udā. 10). Tenevāha – ‘‘yā ajānantānaṃ desanā nāma, so mama kilamatho assā’’ti. Ubhayanti cittakilamatho cittavihesā cāti ubhayampetaṃ buddhānaṃ natthi bodhimūle eva samucchinnattā. Anubrūhanaṃ sampiṇḍanaṃ. Soti apissūti nipāto. Vuddhippattā vā acchariyā anacchariyā, vuddhiatthopi hi -kāro hoti yathā ‘‘asekkhā dhammā’’ti. Kappānaṃ satasahassaṃ cattāri ca asaṅkhyeyyāni sadevakassa lokassa dhammasaṃvibhāgakaraṇatthameva pāramiyo pūretvā idāni samadhigatadhammarajjassa tattha appossukkatāpattidīpanatā gāthatthassa ca acchariyatā tassa vuddhippattīti veditabbaṃ. Atthadvārena hi gāthānaṃ anacchariyatā. Gocarā ahesunti upaṭṭhahiṃsu. Upaṭṭhānañca vitakketabbatāvāti āha ‘‘parivitakkayitabbataṃ pāpuṇiṃsū’’ti. 在此，苦依附于取(upadhi)，取指蕴(khandha)等。“已断除”(paṭinissaṭṭhā)指以彻底断灭的方式舍弃。“一切渴爱”(sabbā taṇhā)指一百零八种渴爱，即所有渴爱。“一切烦恼贪”(sabbe kilesarāgā)指欲贪(kāmarāga)、色贪(rūparāga)等所有属于烦恼的贪，或者这里“烦恼贪”意指一切烦恼(kilesa)，而不仅仅是导致内心热恼的特定贪欲(lobha)。如经所说：“贪染之心是变异的，嗔恨之心是变异的，愚痴之心是变异的。”(pārā. 271) “离染”(virajjanti)指通过镇伏而毁坏，因与其完全不相应而彻底分离。“一切苦”(sabbaṃ dukkhaṃ)指老死等种种轮回之苦。“以有而有”(bhavena bhavanti)指通过各种有，以对有的喜爱而串连到另一个有。或者，业(kamma)与果报相结合，因带着渴爱而在未来再次产生新的存在。从那渴爱(vāna)中出离，因其在那里已完全不存在。久坐久说会导致背痛、喉咙干涩等身体疲劳与身体不适。但这仅针对那些不解法义、不修行者而言；对于解法义、修行者而言，即使说法有身体的疲劳，对导师来说也不算疲劳。因此世尊说：“法义的讨论不会使我困扰。”(udā. 10) 因此他说：“为无知者说法，那会是我的疲劳。”“二者”(ubhayaṃ)指心劳与心苦，此二者佛陀皆无，因其于菩提树下已然断尽。“增长”(anubrūhanaṃ)即聚集。“So”是“apissu”的虚词。“达到增长”(vuddhippattā)是不可思议的，因“增长”一词本身即含不可思议之义，例如“无学法”(asekkhā dhammā)。为与天人众生分享正法，圆满了十万劫与四阿僧祇劫的波罗蜜(pāramī)，现已证得正法王位，在此显示对（教化）不热衷，亦彰显偈颂意义之不可思议，当知此即增长之义。因通过义理之途径，偈颂展现出无尽之义。“成为所缘”(gocarā ahesuṃ)指“现起”(upaṭṭhahiṃsu)。而“现起”意味着当被思惟，故说“达到了可被思惟之状态”(parivitakkayitabbataṃ pāpuṇiṃsu)。 Yadi [Pg.232] sukhāpaṭipadāva, kathaṃ kicchatāti āha ‘‘pāramīpūraṇakāle panā’’tiādi. Evamādīni duppariccajāni dentassa. Ha-iti vā byattanti etasmiṃ atthe nipāto. ‘‘Ekaṃsatthe’’ti keci. Ha byattaṃ, ekaṃsena vā alaṃ nippayojanaṃ evaṃ kicchena adhigatassa pakāsituṃ desitunti yojanā. Halanti vā alanti iminā samānatthapadaṃ ‘‘halanti vadāmī’’tiādīsu viya. Rāgadosaphuṭṭhehīti phuṭṭhavisena viya sappena rāgena dosena ca phuṭṭhehi abhibhūtehi. Rāgadosānugatehīti rāgadosehi anubandhehi. 若问：“若是易行道(sukhāpaṭipadā)，为何艰难(kiccha)？”答曰：“在圆满波罗蜜(pāramī)之时期等。”（指）布施如是等难以舍弃之物。“Ha”是虚词，有“明了”(byatta)之义。有人说有“决定义”(ekaṃsatthe)。句构是：“Ha”即明了，或决定地，够了！无需开示、宣说如此艰难证得之法。或者，“halaṃ”是与“alaṃ”（足够）同义的词，如“我说halaṃ”等句。“被贪嗔所触”(rāgadosaphuṭṭhehi)指被贪(rāga)与嗔(dosa)所触、所征服，犹如被有毒的蛇所触。“随行于贪嗔者”(rāgadosānugatehi)指被贪与嗔所束缚者。 Niccādīnanti niccādīnaṃ catunnaṃ vipallāsānaṃ. Evaṃgatanti evaṃ aniccantiādinā ākārena pavattaṃ bujjhitabbaṃ. Kāmarāgarattā ca bhavarāgarattā ca nīvaraṇehi nivutacittatāya diṭṭhirāgarattā viparītābhinivesena na dakkhanti yāthāvato dhammaṃ na paṭivijjhissanti. Sabhāvenāti aviparītasabhāvena. Evaṃ gāhāpetunti aniccantiādinā sabhāvena yāthāvato dhammaṃ jānāpetuṃ. Rāgadosaparetatāpi nesaṃ sammūḷhabhāvenevāti āha ‘‘tamokhandhena āvuṭā’’ti. “常等”(niccādīnaṃ)指常等四种颠倒(vipallāsa)。“如是存在”(evaṃgataṃ)，当理解为以无常(anicca)等方式而转起。由于被欲贪(kāmarāga)与有贪(bhavarāga)所染著，又因心被诸盖(nīvaraṇa)覆盖，以及因颠倒执著而被见贪(diṭṭhirāga)所染著，彼等不能如实见法(dhamma)，不能通达法。“自性”(sabhāvena)，指不颠倒之自性。“如是令人知晓”(evaṃ gāhāpetuṃ)，即指用无常等自性令人如实知晓法。他们被贪欲与嗔恚所控制，也正是因为处于痴迷的状态，因此说“被黑暗蕴所覆盖”(tamokhandhena āvuṭā)。 Dhammadesanāya appossukkatāpattiyā kāraṇaṃ vibhāvetuṃ ‘‘kasmā panā’’tiādinā sayameva codanaṃ samuṭṭhāpeti. Aññātavesenāti imassa bhagavato sāvakabhāvūpagamanena aññātavesena. ‘‘Aññataratāpasavesenā’’ti keci, so panassa arahattādhigamaneneva vigaccheyya. Tividhaṃ kāraṇaṃ appossukkatāpattiyā paṭipakkhassa balavabhāvo, dhammassa gambhīratā, tattha ca bhagavato sātisayaṃ gāravanti taṃ dassetuṃ ‘‘tassa hī’’tiādi āraddhaṃ. Tattha paṭipakkhā nāma rāgādayo kilesā sammāpaṭipattiyā antarāyakarattā. Tesaṃ balavabhāvato ciraparibhāvanāya sattasantānato dubbisodhiyatāya te satte mattahatthino viya dubbalapurisaṃ adhibhavitvā ajjhottharitvā anayabyasanaṃ āpādentā anekasatayojanāyāmavitthāraṃ sunicitaṃ ghanasannivesaṃ kaṇṭakaduggampi adhisenti. Dūrapabhedaducchejjatāhi dubbisodhiyataṃ pana dassetuṃ ‘‘athassā’’tiādi vuttaṃ. Tattha ca anto amaṭṭhatāya kañjiyapuṇṇā lābu, cirapārivāsikatāya takkabharitā cāṭi, snehatintadubbalabhāvena vasāpītapilotikā, telamissitatāya añjanamakkhitahattho dubbisodhanīyā vuttā. Hīnūpamā cetā rūpapabandhabhāvato acirakālikattā ca malīnatāya, kilesasaṃkileso eva pana dubbisodhanīyataro [Pg.233] anādikālikattā arūpanissitattā ca. Tenāha ‘‘atisaṃkiliṭṭhā’’ti. 为阐明对说法不热心的原因，（注疏者）以“是何缘故”等方式自设问难。‘以不为人知的形象’（aññātavesena）是指以不为人知的形象，作为世尊的弟子前来。‘有人说“以某苦行者形象”（aññataratāpasavesena），此形象于证得阿罗汉果时即会消失。’对说法不热心有三种原因：敌对者势力强大、法义甚深，以及世尊对此极为敬重。为阐明此点，方展开“诚然”等论述。此处所说的敌对者，是指贪欲等烦恼，因为它们会阻碍正确修行。由于这些烦恼势力强大，经过长期的熏习，众生相续难以净化，它们犹如醉象压制虚弱之人，将其征服，使其陷入不幸与灾祸，甚至能占据数百由旬长宽、结构坚固、密集丛生、荆棘遍布的险恶之地。为显示其难以穿透与断除的特性，故说“复次”等（比喻）。其中，难以净化的例子有：因内部未经擦拭而盛满酸粥的葫芦；因久置而盛满凝乳的罐子；因浸透油脂而变质的布片；因混有油脂而涂抹油膏的手。这些都是低劣的比喻，因为它们的污垢系于色法，且为时不久；然而烦恼的杂染更为难以净化，因为它们无始以来即存在，且依附于无色法。故说“极为垢秽”。 Yathā ca dubbisodhanīyataratāya, evaṃ gambhīraduddasaduranubodhānampi vuttaupamā hīnūpamāva. Gambhīropi dhammo paṭipakkhavidhamanena ñāṇena visadabhāvaṃ āpannena supākaṭo bhaveyya, paṭipakkhavidhamanaṃ pana sammāpaṭipattipaṭibaddhaṃ, sā saddhammassavanādhīnā, taṃ satthari dhamme ca pasādāyattaṃ. So garuṭṭhāniyānaṃ ajjhesanahetukoti paṇālikāya sattānaṃ dhammasampaṭipattiyā brahmāyācanānimittanti taṃ dassento ‘‘apicā’’tiādimāha. 正如（烦恼）更难净化，同样，对于甚深、难见、难解之法，所说的比喻也只是低劣的比喻。即使甚深之法，亦能因以摧毁敌对者之智慧，达到明净状态而变得清晰明了。而摧毁敌对者则与如理修行相关，如理修行又依赖于听闻正法，听闻正法又取决于对导师与法之信心。此（信心）又以劝请值得尊敬者为因，以此为途径，梵天祈请（佛陀说法）正是为了众生能如法修行，为阐明此点，（世尊）便说了“再者”等（话语）。 Upakkilesabhūtaṃ appaṃ rāgādirajaṃ etassāti apparajaṃ, apparajaṃ akkhi paññācakkhu yesaṃ te taṃsabhāvāti katvā apparajakkhajātikāti imamatthaṃ dassento ‘‘paññāmaye’’tiādimāha. Appaṃ rāgādirajaṃ yesaṃ taṃsabhāvā apparajakkhajātikāti evamettha attho veditabbo. Assavanatāti ‘‘sayaṃ abhiññā’’tiādīsu viya karaṇe paccattavacananti āha ‘‘assavanatāyā’’ti. Dasapuññakiriyavasenāti dānādidasavidhapuññakiriyavatthūnaṃ vasena. Tenāha ‘‘katādhikārā’’tiādi. Papañcasūdaniyaṃ (ma. ni. aṭṭha. 1.282) pana ‘‘dvādasapuññakiriyavasenā’’ti vuttaṃ, taṃ dānādīsu saraṇagamana-parahitapariṇāmanādipakkhipanavasena vuttaṃ. 微少的烦恼尘垢，即贪欲等染污，属于此（人），故称“微尘少”（apparaja）。那些智慧眼（paññācakkhu）微尘少的人，其自性即是如此，因此说“微尘少眼者”（apparajakkhajātikā）。为阐明此义，世尊便说了“以智慧”等（话语）。此处当理解为：贪欲等染污微少之人，其自性为具有微尘少眼之体性。“不从他闻”（assavanatā），如同“自证”（sayaṃ abhiññā）等词，是表示工具格的用法，故说“以不从他闻”。“以十种福业”，依据布施等十种福业之事。因此说“已作功德”等。《破除戏论》（Papañcasūdaniyaṃ，即《中部注疏》1.282）中说“以十二种福业”，那是在布施等基础上，加上皈依、回向利益他人等而说。 Rāgādimalena samalehi pūraṇādīhi chahi satthārehi satthupaṭiññehi kabbaracanāvasena cintākaviādibhāve ṭhatvā takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ cintito. Te kira buddhakolāhalānussavena sañjātakutūhalaṃ lokaṃ vañcentā kohaññe ṭhatvā sabbaññutaṃ paṭijānantā yaṃ kañci adhammameva ‘‘dhammo’’ti dīpesuṃ. Tenāha ‘‘te hi puretaraṃ uppajjitvā’’tiādi. Apāpuretanti etaṃ kassapassa bhagavato sāsanantaradhānato pabhuti pihitaṃ nibbānamahādvāraṃ ariyamaggaṃ saddhammadesanāhatthena apāpura vivara. 被贪欲等垢染所污，被富兰那（Pūraṇa）等六位自称导师者，以诗歌创作的方式，立于思想家、诗人等立场，其思想受推测所冲击，受考察所追随，并以自发思辨而构想。据说彼等因听闻佛陀出世的传闻而生好奇，立于欺诈之立场欺骗世人，自称一切知者，将任何非法皆宣称为“法”。因此说“彼等先于佛陀出现”等语。“开启”（apāpureti）是指自迦叶（Kassapa）世尊的教法隐没以来，那被关闭的涅槃大门，（世尊）以正法宣说之手，开启了圣道（ariyamagga），使其显露。 Selo pabbato ucco hoti thiro ca, na paṃsupabbato missakapabbato cāti āha ‘‘sele yathā pabbatamuddhanī’’ti. Dhammamayaṃ pāsādanti lokuttaradhammamāha. So hi sabbaso pasādāvaho, sabbadhamme [Pg.234] atikkamma abbhuggataṭṭhena pāsādasadiso ca. Paññāpariyāyo vā idha dhamma-saddoti vuttaṃ ‘‘paññāmaya’’nti. Sā hi abbhuggataṭṭhena pāsādoti abhidhamme āgatā. Tathā cāha – 岩山高耸而坚固，非土山或杂山，故说“犹如于岩山之巅”。“以法构成之楼阁”，是指“出世间法”。因出世间法能带来一切清净，且以超越一切法而高耸之义，类似于楼阁。或者，此处“法”一词为“慧”的同义词，故说“智慧所成”。因智慧以其高耸之义，在阿毗达摩(abhidhamma)中被称为楼阁。正如（经文）所说： ‘‘Paññāpāsādamāruyha, asoko sokiniṃ pajaṃ; Pabbataṭṭhova bhūmaṭṭhe, dhīro bāle avekkhatī’’ti. (dha. pa. 28); 登上智慧之峻阁，无忧之人观忧苦，如山之巅瞰平地，智者俯视愚昧徒。 Yathā hītiādīsu yathā ca pabbate ṭhatvā andhakāre heṭṭhā olokentassa purisassa khettakedārapāḷikuṭikāyo tattha sayitamanussā ca na paññāyanti anujjalabhāvato, kuṭikāsu pana aggijālā paññāyati samujjalabhāvato, evaṃ dhammapāsādamāruyha sattalokaṃ olokayato bhagavato ñāṇassa āpāthaṃ nāgacchanti akatakalyāṇā sattā, ñāṇagginā anujjalabhāvato anuḷārabhāvato ca rattiṃ khittā sarā viya honti, katakalyāṇā pana bhabbapuggalā dūre ṭhitāpi bhagavato āpāthaṃ āgacchanti paripakkañāṇaggitāya samujjalabhāvato uḷārasantānatāya himavantapabbato viya cāti evaṃ yojanā veditabbā. 譬如有人站在山上，于黑暗中向下看，由于不亮，看不见田地、田埂、孤邸(kuṭi)和在那里睡觉的人们；然而，由于明亮，却能看见孤邸中的火焰。同样地，世尊登上法殿观察众生世界时，没有行善的众生无法进入世尊智慧的视线范围，因为他们未被智慧之火照亮且不殊胜，如同夜间射出的箭。然而，做了善业的有德者，即使身处远处，也会进入世尊的视线范围，因为他们的智慧之火已经成熟而明亮，且心相续崇高，如同雪山。应该这样理解这个比喻。 Garuṭṭhānīyaṃ payirupāsitvā garutaraṃ payojanaṃ uddissa abhipatthanā ajjhesanā, sāpi atthato yācanāva hotīti āha ‘‘ajjhesananti yācana’’nti. Padesavisayaṃ ñāṇadassanaṃ ahutvā buddhānaṃyeva āveṇikabhāvato idaṃ ñāṇadvayaṃ ‘‘buddhacakkhū’’ti vuccatīti āha ‘‘imesañhi dvinnaṃ ñāṇānaṃ ‘buddhacakkhū’ti nāma’’nti. Tiṇṇaṃ magggañāṇānanti heṭṭhimānaṃ tiṇṇaṃ maggañāṇānaṃ ‘‘dhammacakkhū’’ti nāmaṃ catusaccadhammadassanamattabhāvato. Yato tāni ñāṇāni vijjūpamabhāvena vuttāni, aggamaggañāṇaṃ pana ñāṇakiccassa sikhāppattiyā dassanamattaṃ na hotīti ‘‘dhammacakkhū’’ti na vuccati, yato taṃ vajirūpamabhāvena vuttaṃ. Vuttanayenāti ‘‘apparajakkhajātikā’’ti ettha vuttanayena. Yasmā mandakilesā ‘‘apparajakkhā’’ti vuttā, tasmā bahalakilesā ‘‘mahārajakkhā’’ti veditabbā. Paṭipakkhavidhamanasamatthatāya tikkhāni sūrāni visadāni, vuttavipariyāyena mudūni. Saddhādayo ākārāti saddahanādippakāre vadati. Sundarāti kalyāṇā. Sammohavinodaniyaṃ pana ‘‘yesaṃ āsayādayo koṭṭhāsā [Pg.235] sundarā, te svākārā’’ti vuttaṃ, taṃ imāya atthavaṇṇanāya aññadatthu saṃsandatīti daṭṭhabbaṃ. Kāraṇaṃ nāma paccayākāro, saccāni vā. Paralokanti samparāyaṃ. Taṃ dukkhāvahaṃ vajjaṃ viya bhayato passitabbanti vuttaṃ ‘‘paralokañceva vajjañca bhayato passantī’’ti. Sampattibhavato vā aññattā vipattibhavo paralokoti vuttaṃ ‘‘para…pe… passantī’’ti. 恭敬亲近应敬者后，为求更重大的利益而发愿、恳请，此在义理上即是祈求，故说“恳请即是祈求”。此二智并非局部境界的智见，而是佛陀所独有，故被称为“佛眼”，因此说“此二智名为佛眼”。三种道智，是指下位的三种道智，因其仅是见到四谛之法，故名为“法眼”。因为这些智被喻为闪电，而最上道智已达智用之顶峰，不仅是见，故不名为“法眼”，因为它被喻为金刚。依照所说的方式，即在“少尘种性”一词中所说的方式。因为烦恼少者被称为“少尘”，故当知烦恼多者被称为“大尘”。因能摧伏对治法而锐利、勇健、明晰；与此相反则为迟钝。信等行相，是说相信等方式。“美”即是善。而在《分别论义注》(Sammohavinodanī)中说：“其意乐等部分美者，彼为善行相者。”当知此与此释义相符。所谓“因”，即是缘的方式，或诸谛。“他世”即是来世。他们视那带来痛苦的（他世）为过患，并心怀怖畏，因此说“视他世与过患为可怖”。或者，因为与成就之有不同，衰败之有被称为他世，因此说“视他……为可怖”。 Ayaṃ panettha pāḷīti ettha ‘‘apparajakkhā’’ti padānaṃ atthavibhāvane ayaṃ tassa tathābhāvasādhanapāḷi. Saddhādīnañhi vimuttaparipācakadhammānaṃ balavabhāvo tappaṭipakkhānaṃ pāpadhammānaṃ dubbalabhāve sati hoti. Tesañca balavabhāvo saddhādīnaṃ dubbalabhāveti vimuttiparipācakadhammānaṃ savisesaṃ atthitānatthitāvasena apparajakkhā mahārajakkhātiādayo pāḷiyaṃ (paṭi. ma. 1.111) vibhajitvā dassitā ‘‘saddho puggalo apparajakkho’’tiādinā. Khandhādayo eva lujjanapalujjanaṭṭhena loko sampattibhavabhūto loko sampattibhavaloko, sugatisaṅkhāto upapattibhavo. Sampatti bhavati etenāti sampattisambhavaloko, sugatisaṃvattaniyo kammabhavo. Duggatisaṅkhātaupapattibhava-duggatisaṃvattaniyakammabhavā vipattibhavaloka-vipattisambhavalokā. Puna ekakadukādivasena lokaṃ vibhajitvā dassetuṃ ‘‘eko loko’’tiādi vuttaṃ. Āhārādayo viya hi āhāraṭṭhitikā saṅkhārā sabbe lujjanaṭṭhena lokoti. Tattha eko loko sabbe sattā āhāraṭṭhitikāti yāyaṃ puggalādhiṭṭhānāya kathāya sabbesaṃ saṅkhārānaṃ paccayāyattavuttitā vuttā, tāya sabbo saṅkhāraloko eko ekavidho pakārantarassa abhāvato. Dve lokātiādīsupi iminā nayena attho veditabbo. Nāmaggahaṇena cettha nibbānassa aggahaṇaṃ tassa alokasabhāvattā. 此处所谓“圣典”(pāḷi)，是在阐释“少尘”(apparajakkhā)一词的意义时，用以证明其义的圣典。因为信等能令解脱成熟之法，是在其对治的恶法薄弱时才会强大。而彼等（恶法）的强大，则是在信等法薄弱之时。根据能令解脱成熟之法的有无差别，在圣典中(《无碍解道》Paṭisambhidāmagga 1.111)将众生分别开示为少尘、大尘等，如“有信的个人(puggala)是少尘者”等。蕴等因有毁坏、败坏之义，故为世间。以成就之有为基础的世间，即成就之有世间，也就是名为善趣的生有。成就因此而有，故为成就之生世间，即导向善趣的业有。名为恶趣的生有，以及导向恶趣的业有，分别是衰败之有世间和衰败之生世间。再者，为依一、二等方式分别开示世间，而说“一世间”等。一切依食而住的行，因其会毁坏、败坏，故为世间。其中，“一世间：一切有情依食而住”，此乃依个人之说，说明一切行皆依缘而转，故一切行世间为一，无有他类。“二世间”等也应依此理了知。此处，在“名”的范畴中，不包含涅槃(nibbāna)，因其自性非世间。 Nanu ca ‘‘āhāraṭṭhitikā’’ti ettha paccayāyattavuttitāya maggaphalānampi lokatā āpajjatīti? Nāpajjati, pariññeyyānaṃ dukkhasaccadhammānaṃ idha ‘‘loko’’ti adhippetattā. Atha vā na lujjati na palujjatīti yo gahito tathā na hoti, so lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā. Upādānānaṃ ārammaṇabhūtā khandhā upādānakkhandhā. Anurodhādivatthubhūtā lābhādayo aṭṭha [Pg.236] lokadhammā. Dasāyatanānīti dasa rūpāyatanāni. Sesaṃ suviññeyyameva. Vivaṭṭajjhāsayassa adhippetattā tassa ca sabbaṃ tebhūmakakammaṃ garahitabbaṃ vajjitabbañca hutvā upaṭṭhātīti vuttaṃ ‘‘sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā’’ti. Apparajakkhatādīsu pañcasu dukesu ekekasmiṃ dasa dasa katvā ‘‘paññāsāya ākārehi imāni pañcindriyāni jānātī’’ti vuttaṃ. Atha vā anvayato byatirekato ca saddhādīnaṃ indriyānaṃ paropariyattaṃ jānātīti katvā tathā vuttaṃ. Ettha ca apparajakkhādibhabbādivasena āvajjentassa bhagavato te sattā puñjapuñjāva hutvā upaṭṭhahanti, na ekekā. 然则，于“依食而住”一句，依“从缘而转”之理，道与果不也成世间了吗？不成。因此处意指应被遍知的苦谛诸法为“世间”。或者，凡被执为“不毁坏、不败坏”者，实则不然，故为世间；离于彼执的出世间法，则无世间性。作为执取(upādāna)所缘的诸蕴，即是取蕴。作为随顺等事物的利、衰等八法，是八世间法。十处，即十色处。其余易知。因为意乐趋向于出离轮回(vivaṭṭa)，对他而言，一切三界之业都显现为应呵责、应舍离者，故说“一切行皆应舍离，一切趣有之业皆应舍离”。于少尘等五双中，每一双各作十种，故说“以五十行相了知此五根”。或者，因由顺观与逆观了知信等诸根的优劣，故如是说。于此，当世尊(bhagavā)依少尘、具根性等方式作意时，彼诸有情成堆显现，而非逐一显现。 Uppalāni ettha santīti uppalinī. Uppalagacchopi jalāsayopi ca. Idha pana jalāsayo adhippetoti āha ‘‘uppalavane’’ti. Yāni hi udakassa anto nimuggāneva hutvā pusanti vaḍḍhanti, tāni antonimuggaposīni. Dīpitānīti aṭṭhakathāyaṃ pakāsitāni, idheva vā ‘‘aññānipī’’tiādinā dassitāni. Ugghaṭitaññūti ugghaṭanaṃ nāma ñāṇugghaṭanaṃ, ñāṇena ugghaṭitamatteneva jānātīti attho. Vipañcitaṃ vitthāritameva atthaṃ jānātīti vipañcitaññū. Niddesādīhi dhammābhisamayāya netabboti neyyo. Pajjati attho etenāti padaṃ, pajjate ñāyateti vā padaṃ, tadattho. Padaṃ paramaṃ etassa, na saccābhisambodhoti padaparamo. 此处有莲花(uppala)，故名莲池(uppalinī)，亦指莲丛或水池。然此处意指水池，故说“在莲花池中”。凡沉于水中而开花、生长者，即“水下生长”。“已阐明”，即在义注(aṭṭhakathā)中已明示，或如此处以“其他亦”等所示。“速通者”(ugghaṭitaññū)：所谓“速通”(ugghaṭana)，即智之开启(ñāṇugghaṭana)，意指仅凭智之开启便能了知。唯于义理被详细解说后方能了知者，是“广解知者”(vipañcitaññū)。应由解释(niddesa)等引导而现观正法者，是“应导者”(neyya)。义理因此而达到，故为“句”(pada)；或被达到、被了知，故为“句”，此即其义。此人以句为究竟，未能正等觉诸谛，故为“句为究竟者”(padaparamo)。 Udāhaṭavelāyāti udāhāre dhammassa uddese udāhaṭamatteyeva. Dhammābhisamayoti catusaccadhammassa ñāṇena saddhiṃ abhisamayo. Ayaṃ vuccatīti ayaṃ ‘‘cattāro satipaṭṭhānā’’tiādinā nayena saṃkhittena mātikāya ṭhapiyamānāya desanānusārena ñāṇaṃ pesetvā arahattaṃ gaṇhituṃ samattho puggalo ‘‘ugghaṭitaññū’’ti vuccati. Ayaṃ vuccatīti saṃkhittena mātikaṃ ṭhapetvā vitthārena atthe vibhajiyamāne arahattaṃ pāpuṇituṃ samattho puggalo ‘‘vipañcitaññū’’ti vuccati. Uddesatoti uddesahetu. Uddisantassa uddisāpentassa vāti attho. Paripucchatoti atthaṃ paripucchantassa. Anupubbena dhammābhisamayo hotīti anukkamena arahattappatti hoti. Na tāya jātiyā dhammābhisamayo hotīti tena attabhāvena maggaṃ vā phalaṃ vā antamaso jhānaṃ vā vipassanaṃ vā nibbattetuṃ na sakkoti. Ayaṃ vuccati padaparamoti ayaṃ puggalo chabbidhaṃ byañjanapadaṃ chabbidhaṃ atthapadanti idaṃ padameva paramaṃ assāti padaparamoti vuccatīti attho. “于开示时”，即于开示法义、举示之时。“法现观”，即以智现观四谛法。所谓“此人”，即指此人：当以“四念处”等方式简要安立纲目时，能随教导而运用其智，证得阿罗汉果，此人被称为“速通者”(ugghaṭitaññū)。所谓“此人”，即指此人：当简要安立纲目，并详细分别其义时，能证得阿罗汉果，此人被称为“广解知者”(vipañcitaññū)。“由开示”，即为开示故，意指为开示者或令开示者。“由遍问”，即为遍问其义者。“次第现观法”，即次第证得阿罗汉果。“于彼生不现观法”，即以彼自体，不能生起道、果，乃至禅那或观(vipassanā)。所谓“此被称为句为究竟者”(padaparama)，意指此人认为六种文句、六种义句，此句即为究竟，故被称为“句为究竟者”。 Vāsanā [Pg.237] hotīti desanā phalavohārena vāsanā hotīti vuttā. Na hi kāci buddhānaṃ desanā niratthakā. Yeti ye duvidhe puggale. Vibhaṅge kammāvaraṇenāti pañcavidhena ānantariyakammena. Vipākāvaraṇenāti ahetukapaṭisandhiyā. Yasmā pana duhetukānampi ariyamaggapaṭivedho natthi, tasmā duhetukā paṭisandhipi vipākāvaraṇamevāti veditabbā. Kilesāvaraṇenāti niyatamicchādiṭṭhiyā. Assaddhāti buddhādīsu saddhārahitā. Acchandikāti kattukamyatāchandarahitā. Uttarakurukā manussā acchandikaṭṭhānaṃ paviṭṭhā. Duppaññāti bhavaṅgapaññāya parihīnā. Bhavaṅgapaññāya pana paripuṇṇāyapi yassa bhavaṅgacalanaṃ lokuttarassa paccayo na hoti, sopi duppañño eva nāma. Abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti kusalesu dhammesu sammattaniyāmasaṅkhātaṃ maggaṃ okkamituṃ adhigantuṃ abhabbā. Na kammāvaraṇenātiādīni vuttavipariyāyena veditabbāni. Rāgacaritādiādīsu yaṃ vattabbaṃ, taṃ paramatthadīpaniyaṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. mahāṭī. 1.43) vuttanayena veditabbaṃ. “习气存在”（Vāsanā hotīti），是说教法以其果为名，被称为“习气存在”。诸佛的教法没有一句是无义的。此指两种人（puggala）。在《分别论》（Vibhaṅga）中，“业障”（kammāvaraṇa）是指五无间业。“异熟障”（vipākāvaraṇa）是指无因结生。然而，由于二因者亦不能通达圣道，因此二因结生也应被理解为异熟障。“烦恼障”（kilesāvaraṇa）是指决定邪见。“无信”（assaddhā）是指对佛陀等无信心。“无欲”（acchandikā）是指无行事意乐。“北俱卢洲”（Uttarakuru）人已入无欲之境。“劣慧”（duppaññā）是指缺少有分慧。即使有分慧圆满，若其有分心动摇不能成为出世间法的缘，此人亦名劣慧。“于诸善法不堪入正性决定”，是指不堪进入、证得名为“于诸善法入正性决定”的道。“非业障”等，应以与前述相反的方式来理解。关于“贪行”等应说的内容，当依《胜义灯》（Paramatthadīpanī）即《清净道论释义》（Visuddhimaggasaṃvaṇṇanā，即《清净道论大疏》）中所说之理来理解。 Nibbānassa dvāraṃ pavisanamaggo vivaritvā ṭhapito mahākaruṇūpanissayena sayambhuñāṇena adhigatattā. Saddhaṃ pamuñcantūti attano saddhaṃ dhammasampaṭicchanayogyaṃ katvā vissajjentu, saddahanākārena naṃ upaṭṭhapentūti attho. Sukhena akicchena pavattanīyatāya suppavattitaṃ. Na bhāsiṃ na bhāsissāmīti cintesiṃ. 由于以大悲为强依止，并以无师自证智而证得，涅槃之门与进入之道已被开启。“愿他们放出信”（Saddhaṃ pamuñcantu），意思是让他们自己的信适合于领受法，以信解的方式来运用它。因其能轻易、不费力地转起，故为“善转”。我曾想：“我已不说，我将不说。” Satthu santikaṃ upagatānaṃ devānaṃ brahmānañca tassa purato antaradhānaṃ nāma atiṭṭhananti āha ‘‘sakaṭṭhānameva gato’’ti. Saddhindriyādi sammādiṭṭhiādiko dhammo eva vineyyasantāne pavattanaṭṭhena cakkanti dhammacakkaṃ. Atha vā cakkanti āṇā. Dhammanti desanā. Atha vā atthadhammato anapetattā dhammañca taṃ pavattanaṭṭhena cakkañcāti dhammacakkaṃ. Dhammena ñāyena cakkantipi dhammacakkaṃ. Yathāha ‘‘dhammañca pavatteti cakkañcāti dhammacakkaṃ, cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattetīti dhammacakkaṃ, dhammacariyāya pavattetīti dhammacakka’’ntiādi (paṭi. ma. 2.40-41). Pavattesīti paṭṭhapesi. 来到导师面前的诸天与梵天，他们在祂面前消失，即是不住立。（义注）说：“（他们）只是回到了自己的地方”。信根等以及正见等法，由于能在所化导者的心相续中运转，故名为轮，即是法轮。或者说，“轮”是指令，“法”是教说。又或者说，因其不离义与法，故为“法”；因其运转，故为“轮”，合称“法轮”。因其依法、依理而转，故为“法轮”。正如所说：“转法亦转轮，故为法轮；转轮亦转法，故为法轮；依法而转，故为法轮；依法的行持而转，故为法轮”等等（《无碍解道》Paṭisambhidāmagga 2.40-41）。“转起”（pavattesi）的意思是确立。 Brahmāyācanasuttavaṇṇanā niṭṭhitā. 《梵天劝请经释义》终。 2. Gāravasuttavaṇṇanā 2. 恭敬经释义 173. Ayaṃ [Pg.238] vitakkoti ayaṃ ‘‘kintāhaṃ vihareyya’’nti evaṃ pavattitavitakko. Aññasminti parasmiṃ. Attā na hotīti hi añño, paro. So panettha na yo koci adhippeto, atha kho garuṭṭhānīyo. Tenāha ‘‘kañci garuṭṭhāne aṭṭhapetvā’’ti. Patissavati garuno ‘‘āmā’’ti sampaṭicchatīti patisso, na patissoti appatisso. Patissayarahito garupassayarahitoti attho. 173. “此寻思”（Ayaṃ vitakko），即“我当如何住”这样生起的寻思。“于另一者”（aññasmiṃ）即“于他者”（parasmiṃ）。因为不是“我”，所以是“另一者”、“他者”。此处所指并非任何人，而是指应尊敬者。因此说“未将任何人置于应尊敬的地位”。对师长应诺“是”而领受，是为“恭顺”（patisso）；不恭顺（na patisso）则为“无恭顺”（appatisso）。“无所依”（patissayarahito）的意思是无师长可依。 Sadevaketi avayavena viggaho samudāyo samāsattho. Sadevakaggahaṇena pañcakāmāvacaradevaggahaṇaṃ pārisesañāyena itaresaṃ padantarehi saṅgahitattā, samārakaggahaṇena chaṭṭhakāmāvacaradevaggahaṇaṃ paccāsattiñāyena. Tattha hi māro jāto tannivāsī ca hoti. Sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ paccāsattiñāyeneva. ‘‘Sassamaṇabrāhmaṇiyā pajāyā’’ti sāsanassa paccatthikasamaṇabrāhmaṇaggahaṇaṃ. Nidassanamattañcetaṃ apaccatthikānaṃ asamitapāpānaṃ abāhitapāpānañca samaṇabrāhmaṇānaṃ teneva vacanena gahitattā. Kāmaṃ ‘‘sadevake’’tiādivisesanānaṃ vasena sattavisayo lokasaddoti viññāyati tulyayogavisayattā tesaṃ. ‘‘Salomako sapakkhako’’tiādīsu pana atulyayogepi ayaṃ samāso labbhatīti byabhicāradassanato pajāgahaṇanti pajāvacanena sattalokaggahaṇaṃ. Devabhāvasāmaññena mārabrahmesu gahitesupi itarehi tesaṃ labbhamānavisesadassanatthaṃ visuṃ gahaṇanti dassento ‘‘māro nāmā’’tiādimāha. Māro brahmānampi vicakkhukammāya pahotīti āha ‘‘sabbesa’’nti. Uparīti uparibhāve. Brahmāti dasasahassibrahmānaṃ sandhāyāha. Tathā cāha ‘‘dasahi aṅgulīhī’’tiādi. Idha dīghanikāyādayo viya bāhirakānampi ganthanikāyo labbhatīti āha ‘‘ekanikāyādivasenā’’ti. “有天神”（sadevake）一词，是以部分（avayava）解析，而复合词义（samāsattho）则指整体（samudāyo）。通过“有天神”一词，由排除法（pārisesañāya）而包含五欲界诸天，因为其余（天神）已被其他词语所涵盖；通过“有魔罗”一词，由邻近法（paccāsattiñāya）而包含第六欲界天，因为魔罗生于此，亦居住于此。通过“有梵天”一词，同样由邻近法而包含梵众天等诸梵天。“有沙门婆罗门的众生”（sassamaṇabrāhmaṇiyā pajāyā）是指包含与教法敌对的沙门婆罗门。这只是一个例子，因为不敌对、未止息罪恶、未断除罪恶的沙门婆罗门，也同样被此语所包含。诚然，根据“有天神”等限定词，“世间”一词被理解为有情（的范畴），因为它们的用法是同类的。然而，在“有毛、有翼”等用法不同类的（复合词）中，也能见到此类复合词，由于见到此例外，故（经中）采用“众生”（pajā）一词，以“众生”一词来总摄有情世间。虽然以“天”的共相已包含魔罗与梵天，但为了显示他们与其他天神可得的差别，而分别提及，（义注）说：“所谓魔罗……”等。魔罗亦能对梵天行蒙蔽之事，故说“一切”。“上”（upari）即“上方”之义。“梵天”（brahmā）是指一万个（世界的）梵天。因此说“以十指……”等。此处，如《长部》(Dīghanikāya)等（圣典），外道典籍亦可构成部类，故说“以一部等”。 Vatthuvijjādīti ādi-saddena vijjāṭṭhānāni saṅgahitāni. Yathāsakaṃ kammakilesehi pajātattā nibbattattā pajā, sattanikāyo. Tassā pajāya. Sadevamanussāyāti vā iminā sammutidevaggahaṇaṃ tadavasiṭṭhamanussalokaggahaṇañca daṭṭhabbaṃ. Evaṃ bhāgaso lokaṃ gahetvā yojanaṃ dassetvā idāni abhāgaso lokaṃ gahetvā yojanaṃ dassetuṃ ‘‘apicetthā’’tiādi vuttaṃ. Lokavasena vuttāni ‘‘lokīyanti ettha kammakammaphalānī’’ti [Pg.239] katvā, pajāvasena ‘‘hetupaccayehi pajāyatī’’ti katvā. Sīlasampannataranti ettha paripuṇṇasampannatā adhippetā ‘‘sampannaṃ sālikedāra’’ntiādīsu (jā. 1.14.1) viya. Tenāha ‘‘adhikataranti attho’’ti. Paripuṇṇampi ‘‘adhikatara’’nti vattabbatamarahati. Sesesūti ‘‘samādhisampannatara’’ntiādīsu. “基址学（vatthuvijjā）等”中的“等”字，包含了各种学问之处。因由各自的业与烦恼而生（pajātattā）、而有（nibbattattā），故称“众生”（pajā），即有情之类。对于那众生。或者，以“有天与人”（sadevamanussāya）一句，应理解为包含世俗天（sammutideva）以及其余的人世间。如此部分地解释了世间之后，现在为了不分部分地解释世间，而说“复次，于此……”等。从“世间”（loka）的角度说，是因“于此中，业与业果被毁坏（lokīyanti）”；从“众生”（pajā）的角度说，是因“由因与缘而生（pajāyati）”。“戒更圆满成就者”（sīlasampannatara），此处意指完全圆满的成就，如同“圆满的稻田”等例子。因此说“意思是更殊胜”。即使是完全圆满，也值得被称为“更殊胜”。其余如“定更圆满成就者”等也是如此。 Kāraṇantiādīsu kāraṇanti yuttiṃ. Atthanti aviparītatthaṃ. Vuḍḍhinti abhivuḍḍhinimittaṃ. 在“因”等词中，“因”（kāraṇa）是指理（yutti）。“义”（attha）是指不颠倒之义。“增长”（vuḍḍhi）是指增长之相。 Iminā vacanenāti imasmiṃ sutte anantaraṃ vuttavacanena. Na kevalaṃ imināva, suttantarampi ānetvā paṭibāhitabboti dassento ‘‘na me ācariyo atthī’’tiādimāha. Ettha yaṃ vattabbaṃ, taṃ sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya (dī. ni. aṭṭha. 3.162) vuttameva. Saranti karaṇe etaṃ paccattavacananti āha ‘‘sarantenā’’ti, saranti vā saraṇahetūti attho. “以此语”（iminā vacanena）是指以此经中紧接着所说之语。为了表明不仅应以此（反驳），亦应引述其他经文来反驳，（义注）说：“我无师……”等。于此应说之义，已在《善吉祥光》(Sumaṅgalavilāsinī)即《长部义注》(Dīghanikāyaṭṭhakathā)（DN-a 3.162）中说过。“忆念”（saranti）：（义注）说“通过忆念”（sarantenā），是因“saranti”此处为作格（karaṇe）的个人语（paccattavacana）；或其义为：“忆念”（saranti）是忆念之因（saraṇahetu）。 Gāravasuttavaṇṇanā niṭṭhitā. 《恭敬经释义》终。 3. Brahmadevasuttavaṇṇanā 3. 梵天经释义 174. Ekakoti vivekaṭṭhitatāya nissaṭo. Gaṇasaṅgaṇikābhāvo tassānena dīpito, kilesasaṅgaṇikābhāvo pana ‘‘appamatto’’tiādīhi pakāsito. Pesitattoti nibbānaṃ pati pesitacitto. Sammadevāti ñāyeneva. So pana yadi āgamanato paṭṭhāya labbhati, vattabbameva natthi, atha paṭipadārambhato paṭṭhāya labbhati, evampi vaṭṭatevāti dassetuṃ ‘‘yathā vā tathā vā’’tiādi vuttaṃ. Aggamaggādhigamena asammohapaṭivedhassa sikhāppattattā maggadhammesu viya phaladhammesupi sātisayo asammohoti ‘‘sayaṃ abhiññā’’ti vuttanti āha ‘‘sāmaṃ jānitvā’’ti. Yathā jānanā panassa sacchikaraṇaṃ attapaccakkhakiriyāti ‘‘sacchikatvā’’ti vuttanti āha ‘‘paccakkhaṃ katvā’’ti. Tathā sacchikiriyā cassa vipassanāpaṭilābhoti ‘‘upasampajjā’’ti vuttanti āha ‘‘paṭilabhitvā’’ti. Etenāti ‘‘khīṇā jātī’’tiādivacanena. 174. “独一”指安住于远离的状态，此中说明了远离大众聚集；而“不放逸”等词则表明远离烦恼聚集。“心向”是指心已朝向涅槃。“如理”即是依于正理。至于此，若从初至即得，则无话可说；若从行道之始而得，亦可。为示此义，故说“或如是或如彼”等。以证得顶道而无痴之通达已达顶峰，故于道法中如于果法中，有超胜之无痴，是故说“自证知”，即是说“亲自了知”。又，此了知即是亲证之行，是故说“现证”，即是说“亲身实现”。又，此亲证即是获得观，是故说“具足”，即是说“获得”。此乃由‘生已尽’等语所说。 Jāti [Pg.240] khīṇāti ettha jātisīsena tabbikāravanto khandhā vuttā. Pubbeva khīṇattāti maggādhigamanato pageva atītabhāveneva khīṇattā. Tattha anāgatesu. Vāyāmābhāvatoti avijjamānattā. Anāgatabhāvasāmaññaṃ gahetvā lesena vuttaṃ. Na paccuppannā vijjamānattāti saṃkiliṭṭhā ca maggabhāvanāti siyāti vacanaseso. Yathā ajātaphalataruṇarukkhamūle chinne āyatiuppajjanārahāni phalāni chedanapaccayā anuppajjamānāni naṭṭhāni nāma honti, evameva bhāvanāya asati uppajjanārahā kilesā tappaccayā jāti ca maggabhāvanāya sati na uppajjamānā pahīnāti vuccantīti imamatthaṃ dasseti ‘‘maggassa panā’’tiādinā. Anuppādadhammataṃ āpajjanena ñāṇena khīṇarāgavasena. “‘生已尽’，此处是指以生为首及其变化的诸蕴。‘先前已尽’是指在证得道之前，因已成过去而灭尽。对于未来的蕴，因其不存在，故无须努力。这是就未来状态的共相而作的简略之说。至于现在的蕴，因其存在且是杂染的，故有道之修习。[此为]省略之语。譬如未结果的幼树，若树根被砍断，未来本应生出的果实，因砍断之缘而不生，便被称为‘已毁’。同样，若无修习，本应生起的烦恼以及作为其因缘的生，因有道的修习而不生起，便被称为‘已断’。这个意思由‘然而对于道’等语句显示。此乃由贪已尽，以达不生法之智而断。 Soḷasakiccabhāvāyāti soḷasakiccatāya, soḷasavidhassa vā kiccassa bhāvāya uppādanāya. Pāḷiyaṃ sapadānanti sapadānacāro vutto bhāvanapuṃsakaniddesenāti āha ‘‘sapadānacāra’’nti. Anukkammāti anatikkamitvā. Āhutipiṇḍanti juhitabbapiṇḍaṃ, juhanavasena aggimhi pakkhipitabbapāyāsapiṇḍanti adhippāyo. Bhūtabalikammanti tathā pakkhipitvā balikammakaraṇaṃ. Haritupalittanti allagomayena kataparibhaṇḍaṃ. Vanamālaparikkhittanti manoharāhi vanapupphamālāhi parikkhittaṃ. Dhūmakaṭacchūti dhūmapānaṃ. Sīlagandhanti sīlaṃ paṭicca uppannakittigandhaṃ. Ghāyamānassāti upagataṃ gaṇhantassa. “为成就十六种职责，即是为具备十六种职责，或为生起十六种职责。于圣典中，‘sapadānaṃ’（次第）一词，以中性词构词法解释为‘sapadānacāro’（次第行），故说‘次第行’。‘Anukkamma’（随次）意为不超越。‘Āhutipiṇḍa’（献食）指应供奉的食物，意即应以祭祀方式投入火中的乳粥饭团。‘Bhūtabalikamma’（献众生食）指像那样投入食物后进行的献食仪式。‘Haritupalitta’（绿涂）指用湿牛粪涂抹的器具。‘Vanamālaparikkhitta’（林华环绕）指被美丽林花之环所围绕。‘Dhūmakaṭacchu’（香匙）指吸烟。‘Sīlagandha’（戒香）指缘戒而生起的声誉之香。‘Ghāyamānassa’（嗅闻者）指前来领受者。 Imamhā ṭhānāti imasmā manussānaṃ vasanaṭṭhānā, mahāpathavitalatoti adhippāyo. Sabbaheṭṭhimoti brahmapārisajjānaṃ vāsabrahmalokamāha. Brahmapatho nāma cattāri kusalajjhānāni brahmalokamaggabhāvato. Jīvitapatho nāma jīvitapavattiupāyabhāvato. ‘‘Bhuñjatu bhavaṃ mahābrahmā’’ti vacanaṃ sandhāyāha ‘‘kiṃ jappasī’’tiādi. Tiṇabījānīti sālitaṇḍulādīni. Goyūsanti khīraṃ jigucchanto vadati. Ayampi attho ‘‘netādiso brahmabhakkho’’ti vadantena dīpitoti. “‘从此住处’(Imamhā ṭhānā)指从此人类居住之处，意即从大地表面。‘最下方者’(Sabbaheṭṭhimo)是说梵众天所居住的梵天世界。‘梵道’(Brahmapatho)是指四善禅，因其是通往梵天世界之道。‘命道’(Jīvitapatho)是指维持生命延续的方法。针对‘尊者大梵天请享用’之语，而说‘你在念叨什么’等。‘草籽’(Tiṇabījāni)指稻米等。‘牛汁’(Goyūsaṃ)指牛奶，说话者带着厌恶而说。此义亦由说‘梵天之食非如是’者所示。 Atidevapattopi pañcakhandhūpadhīnaṃ atthitāya kilesūpadhiādīnaṃyeva virahitabhāvo gahito. Aññatra hi bhāvapaccayaṃ tadattho viññāyatīti āha ‘‘atidevabhāvaṃ patto’’ti. Yasmā brahmānopi devagatipariyāpannattā devā eva, tasmā vuttaṃ ‘‘atibrahmabhāvaṃ patto’’ti. 即使是“已达超天者”(atidevapattopi)，因其仍有五蕴之取，故此应理解为仅是离于烦恼等取的状态。又，因为即使没有表示状态的后缀，其义亦可知，故说“已达超天之境”(atidevabhāvaṃ patto)。由于梵天亦包含在天趣中，也是天人，是故说“已达超梵之境”(atibrahmabhāvaṃ patto)。 Attānaṃ [Pg.241] bhāvetvāti sīlādīhi guṇehi attānaṃ vaḍḍhetvā paribrūhitvā ṭhito. “‘修习自身’(Attānaṃ bhāvetvā)是指以戒等功德增长自身、圆满培育自身而安住。 Puthujjanā tasā taṇhāmānadiṭṭhiparittāsavasena tāsanato. Khīṇāsavā thāvarā nāma sabbaso gatīsu sañcaraṇābhāvato. Tathā hi catunnaṃ saccānaṃ sabbaso adiṭṭhattā bhavadāyajjassa taṇhādāsabyassa bhāvato ekaccāsu gatīsu sañcaraṇasabhāvato sekkhā thāvarā na honti. Bhajamānāti bhajāpiyamānā. Thāvarapakkhameva bhajanti sabbaseṭṭhapakkhaṃ ekantapasaṭṭhaṃ bhajamānabhāvaṃ upādāya. 凡夫因由渴爱、慢、见而恐惧，故为“动摇者”(tasā)。漏尽者因完全不于诸趣中流转，故名“稳固者”(thāvarā)。确实，有学因未完全见四谛，因承受有之后嗣与渴爱之奴役，因有于某些趣中流转之自性，故非稳固者。“亲近”(Bhajamānā)即是被亲近。他们只亲近稳固的一方，即亲近那最殊胜、最妙的一方。 Pahīnakileso khīṇāsavo viseno. Sukhaṃ āyati sukhāyati, tassa kārakaṃ sukhāyatikaṃ. 已断烦恼、漏尽者，是“无军者”(viseno)。“导向安乐”(sukhāyati)即带来安乐，其作用者即是“能导向安乐者”(sukhāyatikaṃ)。 Brahmadevasuttavaṇṇanā niṭṭhitā. 《梵天经》释义终。 4. Bakabrahmasuttavaṇṇanā 4. 婆迦梵天经释义 175. ‘‘Sassato attā ca loko cā’’ti evaṃ pavattā diṭṭhi sassatadiṭṭhi. Saha kāyenāti saha tena brahmattabhāvena. Brahmaṭṭhānanti attano brahmavatthuṃ. Aniccaṃ ‘‘nicca’’nti vadati aniccatāya attano apaññāyamānattā. Thiranti daḷhaṃ, vināsābhāvato sārabhūtanti attho. Uppādavipariṇāmābhāvato sadā vijjamānaṃ. Kevalanti paripuṇṇaṃ. Tenāha ‘‘akhaṇḍa’’nti. Kevalanti vā jātiādīhi asammissaṃ, virahitanti adhippāyo. Uppādādīnaṃ abhāvato eva acavanadhammaṃ. Koci jāyanako…pe… upapajjanako vā natthi niccabhāvato ṭhānena saddhiṃ tannivāsīnaṃ. Niccabhāvañhi so paṭijānāti. Tisso jhānabhūmiyoti dutiyatatiyacatutthajjhānabhūmiyo. Catutthajjhānabhūmivisesā hi asaññasuddhāvāsāruppabhavā. Nibbānanti vā ettha iti-saddo ādiattho, na parisamāpanattho, tasmā ‘‘sabba’’nti iminā ‘‘asañña…pe… bhavā’’ti vuttaṃ saṅgaṇhāti. Paṭibāhatīti santaṃyeva samānaṃ ajānantova ‘‘natthī’’ti paṭikkhipati. Eke uttaravihāravāsino. 175. “‘我与世间是常’，如是生起的见解是常见。‘与身同在’(Saha kāyena)即与那梵天状态同在。‘梵处’(Brahmaṭṭhānaṃ)即自己的梵天事。将无常说为‘常’，是因其自身的无常不被了知。‘坚固’(Thiraṃ)意为牢固，因无毁灭，故为实质。因无生起与变异，故恒常存在。‘全’(Kevalaṃ)意为圆满，因此说‘无缺’。‘全’又意为不与生等混杂，意即‘远离’。因无生起等，故为‘不退法’(acavanadhammaṃ)。无有生者……乃至……往生者，因其住处与居民皆是常。他确实宣称是常。‘三禅地’即第二、第三、第四禅地。第四禅地的特别之处即无想有、净居有与无色有。‘涅槃’，于此，‘iti’（如是）一词表起始义，非终结义，故以‘一切’一词总括所说的‘无想……乃至……有’。‘遮止’(Paṭibāhati)意为，虽确实存在，却因不知而否定说‘没有’。有些是住于上等住处者。 Heṭṭhūpapattikoti [Pg.242] heṭṭhā bhūmīsu uppannaupapattiko. Idāni tamatthaṃ vivarituṃ ‘‘anuppanne’’tiādi vuttaṃ. Heṭṭhupapattikaṃ katvāti yathāṭhitabhūmito heṭṭhā tatiyajjhānabhūmiyaṃ upapattijhānaṃ katvā, na uparijhānassa viya patthanāmattanti adhippāyo. Paṭhamakāleti tasmiṃ bhave paṭhamakāle. Aññāsi āsannabhāvato. Ubhayanti taṃ taṃ attanā katakammañceva nibbattaṭṭhānañcāti ubhayaṃ. Pamussitvā nibbattiṃ anupadhārento. “下生者”(Heṭṭhūpapattiko)即是在下方地界中已生之投生者。现在为阐明其义，而说“未生”等。“作成下生”(Heṭṭhupapattikaṃ katvā)即是从所住地界之下，于第三禅地作成投生禅，意即不像对上层禅那样仅是希求。“初时”(Paṭhamakāle)即于彼有之初时。因邻近而了知。“两者”(Ubhayanti)即自己所造之业与所生之处此二者。遗忘，不思惟其生起。 Avijjāya gatoti avijjāya saha pavatto. Sahayoge hi idaṃ karaṇavacanaṃ. Tenāha ‘‘samannāgato’’ti. Aññāṇīti avidvā. Paññācakkhuvirahato andhībhūto, andhabhāvaṃ āpannoti attho. Anāgate saddo hotāyaṃ ‘‘vakkhatī’’ti yatrasaddapayogena, attho pana vattamānakāliko. Tenāha ‘‘bhaṇatī’’ti. Tenāha ‘‘yatrā’’tiādi. “‘与无明同行’(Avijjāya gato)即与无明一同发生。此处的工具格实为‘共同’之义。因此说‘具足’。‘无智者’(Aññāṇī)即无知者。因无慧眼而盲，意即已陷入盲目状态。‘将说’(vakkhati)一词是未来时，但因使用了‘yatra’（何处）一词，其义则为现在时。因此说‘说’(bhaṇati)。因此说‘在何处’等。 Maggacoroti maggaparibundhakacoro. Santajjiyamānoti ‘‘avijjāgato vata, bho, bako brahmā’’tiādinā santajjiyamāno. Satiṃ labhitvāti teneva santajjanena yoniso ummujjitvā purimajātivisayaṃ satiṃ labhitvā. Nippīḷitukāmoti ghaṃsetukāmo dosaṃ dassetukāmo ‘‘idaṃ passa yāvañca te aparaddha’’nti. Puññakammāti puññakārino. Vedehi ñāṇehi gatattā pavattattā. Antimā brahmupapattīti sabbapacchimā brahmabhāvappatti. Asmābhijappantīti asme abhijappanti. Āyuvaṇṇādivasena brūhitaguṇattā brahmā. Aññehi mahantā brahmā mahābrahmā. Abhibhūti taṃ brahmalokaṃ jeṭṭhakabhāvena abhibhavitvā ṭhito. Anabhibhūtoti aññehi na abhibhūto. Aññadatthūti ekaṃsavacanametaṃ. Dassanavasena daso, sabbaṃ passatīti adhippāyo. Vasavattīti sabbajanaṃ vase vatteti. Issaroti loke issaro. Kattā nimmātāti lokassa kattā nimmātā. Seṭṭho sajitāti ayaṃ lokassa uttamo saṃvibhajitā ca. Vasī pitā bhūtabhabyānanti āciṇṇavasittā vasī, ayaṃ pitā bhūtānaṃ nibbattānaṃ bhabyānaṃ sambhavesīnanti patthenti vikatthenti pihenti mānenti. 道贼，指阻碍道之贼。受恐吓者，指被“唉呀，婆迦梵天已入无明”等话语所恐吓。得念，指因此恐吓而如理现起，获得对前生的忆念。欲压制，指想要压制、显示其过失，说“看你犯了多大的错”。福业，指造福业者。因智慧而通达、现起。最后梵天生，指最后一次生为梵天。向我祈求，指向我们祈求。因寿命、形色等功德增长而为梵天。比其他梵天更伟大者为大梵天。胜伏，指以最长者身份胜伏该梵天界而住。不被胜伏，指不被他人胜伏。确实，此为决定说。以见为“见者”，意为能见一切。自在主，指使一切众生随己意而转。自在，指世间之主宰。造作者、化作者，指世界之造作者、化作者。最胜者、创造者，指此为世界之最上者与分配者。自在者、已生与当生者之父：因串习自在而为“自在者”；此为已生者之父，亦为当生者所希求、夸耀、渴慕、尊敬者。 Etanti [Pg.243] viparītasaññāvasena ‘‘idaṃ niccaṃ idaṃ dhuvaṃ idaṃ sassata’’ntiādinā vuttaṃ etaṃ appaṃ parittakanti taṃ bhagavā paricchinditvā dasseti. Taṃ pana ‘‘ekasmiṃ kosalake tilavāhe vassasate vassasate ekekatiluddhāre kayiramāne tilāni parikkhayaṃ gacchanti, na tveva abbude āyū’’ti evaṃ vutto abbudo, taṃvasena vīsatiguṇaṃ nirabbudo, tesaṃ nirabbudānaṃ vasena nirabbudasatasahassaṃ. Ayamettha saṅkhepo, vitthārato pana padume āyuno vassagaṇanā imasmiṃyeva saṃyutte parato āgamissati. Anantadassīti anantassa ñeyyassa anavasesato dassī. Vatasīlavattanti samādānavasena vatabhūtaṃ cārittasīlavasena samāciṇṇattā sīlavattaṃ. Taṃ pana ekamevāti āha ‘‘sīlamevā’’ti. “此”，指因颠倒想而说“此是常，此是恒，此是永”等。世尊限定并开示其为少量、微少。至于此，如所说之阿浮陀(abbuda)劫：“于一憍萨罗(Kosala)车之芝麻中，每百年取一粒，芝麻犹有尽时，然一阿浮陀劫之寿尚未尽。”其二十倍为一尼拉浮陀(nirabbuda)劫，十万尼拉浮陀劫。此处为纲要，详说莲华劫中寿数之年数，将于此相应部后文出现。见无边者，指无遗地见到无边所知者。戒行，指因受持而为誓愿，因行持之戒而实践，故为戒行。但那只是一，故说“唯戒而已”。 Apāyesīti ettha yadā so pipāsite manusse pānīyaṃ pāyesi, taṃ samudāgamato paṭṭhāya dassetuṃ ‘‘tatrā’’tiādi āraddhaṃ. Pubbeti purimajātiyaṃ. Esa brahmā ‘‘jarāmaraṇassa antaṃ karissāmī’’ti ajjhāsayavasena jhānaṃ nibbattetvā brahmaloke nibbatti, so tattha nibbānasaññī ahosi. Jhānaratiyā vītināmetīti tadā tassā kiriyāya avicchedato pavattiṃ upādāya vattamānapayogo. Rattandhakāre purato purato gacchantassa sakaṭassa anussaraṇavasena gacchantānaṃ sakaṭānaṃ nivattanaṃ hotīti ‘‘sabbasakaṭāni tatheva nivattitvā’’ti vuttaṃ. “令饮”，此处为显示当他令口渴之人饮水时，从其生起开始，故说“于彼”等。“往昔”，指前生。此梵天因“我将终结老死”之意向，修习禅定而生于梵天界，于彼处得涅槃想。“以禅悦度日”，此处因当时其行为不间断地持续，故使用现在时态。如于黑夜中，诸车随前行之车而转回，故说“所有车辆皆如是转回”。 Kammasajjāti yuddhasajjā. Vilopanti viluttabhaṇḍaṃ. Eṇikūlasminti ettha ‘‘panihatāya niccagaṅgāya nāma’’nti keci. ‘‘Eṇimigabahulatāya so gaṅgāya tīrappadeso eṇikūlanti vutta’’nti apare. Gaṅgeyyakoti gaṅgāsannivāsī. 备战，指准备战斗。掠夺物，指被掠夺之物。于“鹿岸”(Eṇikūla)，有人说：“其名为恒静之恒河。”另有人说：“因彼恒河岸边多鹿，故名鹿岸。”恒河人，指居住于恒河附近者。 Baddhacaroti paṭibaddhacariyo. Tenāha ‘‘antevāsiko’’ti. Yasmā buddho sabbaññū, tasmā aññāsi, idha mayhaṃ pamuṭṭhañca sabbaṃ jānāsīti adhippāyo. Sabbaṃ brahmalokaṃ obhāsayanto sabbampimaṃ brahmalokaṃ bhagavā obhāsaṃ abhibhavitvā anaññasādhāraṇaṃ attano obhāsaṃ obhāsento tiṭṭhati. 随行者，指随从。因此说“弟子”。此中意为：“因佛陀为一切知者，故彼了知，我于此所遗忘之一切，彼皆了知。”世尊照耀整个梵天界，以自身无与伦比之光，胜过此梵天界之一切光明，照耀而住。 Bakabrahmasuttavaṇṇanā niṭṭhitā. 《婆迦梵天经》释义终。 5. Aññatarabrahmasuttavaṇṇanā 5. 某梵天经释义 176. Tejokasiṇaparikammaṃ [Pg.244] katvāti ‘‘tejokasiṇaparikammajjhānaṃ samāpajjissāmī’’ti cittuppādo evettha tejokasiṇaparikammaṃ. Na hi buddhānaṃ aññesaṃ viya tattha jhānasamāpajjanena parikammapapañco atthi sabbattheva ciṇṇavasībhāvassa paramukkaṃsabhāvappattattā. Tassa kira brahmuno ‘‘yathāhaṃ evaṃ mahānubhāvo añño natthī’’ti laddhi, yaṃ sandhāya vuttaṃ – ‘‘natthi so samaṇo vā brāhmaṇo vā, yo idha āgaccheyyā’’ti. Bhagavā tassa taṃ laddhiṃ vissajjetuṃ tejodhātuṃ samāpajjitvā tassa upari ākāse nisīdi. Tena vuttaṃ ‘‘tejodhātuṃ…pe… tathāgataṃ disvā’’ti. Aṭṭhivedhaṃ viyaṃ vijjhitabbo aṭṭhivedhī, yathā aṭṭhiṃ vijjhitvā aṭṭhimiñjaṃ āhacca tiṭṭhati, evaṃ vijjhitabboti attho. Ayaṃ pana aṭṭhivedhī viya aṭṭhivedhī, yathā so laddhiṃ vissajjeti, evaṃ paṭipajjitabboti attho. Sesānanti mahākassapamahākappinaanuruddhattherānaṃ. 176. 作火遍预备业，此处即是“我将入火遍禅”之心念生起，此即火遍预备业。诸佛不像他人，于入禅时有预备业之繁琐，因其于一切处皆已达纯熟自在之最胜境地。据说，彼梵天有此邪见：“无有如我具大威力者。”针对此而说：“无有沙门或婆罗门能来此处。”世尊为令其舍弃此邪见，入火界定，坐于其上空。因此说“见火界……如来”。如穿骨者，应被穿透，为穿骨者；犹如穿骨而至骨髓，此即“应被穿透”之义。此亦如穿骨者，为穿骨者；犹如令彼舍弃邪见，此即“应如是行”之义。其余者，指大迦叶、摩诃劫宾那(Mahākappina)、阿那律诸长老。 Aññabrahmasarīravimānālaṅkārādīnaṃ pabhāti brahmānaṃ sarīrappabhā vimānappabhā alaṅkāravatthādīnaṃ pabhāti imasmiṃ brahmaloke imā sabbā pabhā attano pabhassarabhāvena abhibhavantaṃ. Natthi me sāti idāni me sā diṭṭhi natthi, ‘‘natthi so samaṇo vā brāhmaṇo vā, yo idha āgaccheyyā’’ti ayaṃ laddhi natthi. Tenāha ‘‘tatrāssa…pe… pahīnā’’ti. Etthāti etasmiṃ samāgame. Yathā tassa brahmuno sabbaso diṭṭhigataṃ vimuccati dhammacakkhu uppajjati, evaṃ mahantaṃ dhammadesanaṃ desesi. 其他梵天之身、宫殿、饰物等之光，即梵天之身光、宫殿光、饰物衣等之光。于此梵天界中，以自身之光辉胜伏此一切光明。“我无彼见”，即如今我已无彼见，“无有沙门或婆罗门能来此处”之邪见已无。因此说“于彼……已断”。“于此”，指于此集会中。（世尊）开示大法，令彼梵天完全解脱邪见，生起法眼。 ‘‘Ajjāpi te, āvuso’’tiādinā vuttena tattakeneva. Sarūpena vuttāti paṭhamena pādena catasso, dutiyena ekanti evaṃ pañca abhiññā sarūpena vuttā. Kasmā ettha dibbasotaṃ nāgatanti? Āha ‘‘tāsaṃ vasena āgatamevā’’ti. Yena imā lokuttarā abhiññā adhigatā, na tassa dibbasotasampādanaṃ bhāriyaṃ paṭipakkhavigamena sukheneva ijjhanato. 仅凭“贤友，即使今日……”等所说。以自相说，指以第一句说四种，以第二句说一种，如是五神通以其自相被宣说。为何此处未提及天耳通？答曰：“已含摄于彼等之中。”因已证得此等出世间神通者，成就天耳通并非难事，以对治已除，易得成就故。 Aññatarabrahmasuttavaṇṇanā niṭṭhitā. 《某梵天经》释义终。 6. Brahmalokasuttavaṇṇanā 6. 梵天界经释义 177. Paccekaṃ [Pg.245] dvārabāhanti paccekaṃ dvārabāhaṃ. Pacceka-saddo cettha āvuttivasena veditabbo; ‘‘paccekaṃ pacceka’’nti āha ‘‘ekeko ekeka’’nti. Tesu hi eko paccekabrahmā gandhakuṭiyā ekadvārabāhaṃ nissāya ṭhito, aparo aññaṃ. Paccekabrahmāti ca ekacārī brahmā, na parisacārī brahmāti attho. Samiddhi nāma sagge sukhupakaraṇehi, brahmānañca jhānaṃ sukhupakaraṇanti jhānasukhena samiddhoti. Sampattiyā vepullappattatā brahmānañca abhiññāguṇehi vepullappattīti āha ‘‘phītoti abhiññāpupphehi supupphito’’ti. Asahantoti nasahanto narocento. 177. 各于门柱，即各于一门柱。此处“各”字应理解为重复之义；“各各”，即“一各一”。于彼等中，一独觉梵天(paccekabrahmā)依于香孤邸(gandhakuṭi)之一门柱而立，另一则依于另一门柱。独觉梵天，意为独行之梵天，非众行之梵天。成就(samiddhi)，指于天界中由乐具而成就，梵天之禅定亦为乐具，故由禅乐而成就。因成就而达广大，梵天亦由神通功德而达广大，故说“丰裕”(phīta)，即“以神通之花盛开”。不忍，即不忍受、不喜乐。 Satapadanti satasaddo. Rūpavasenāti rūpasaddavasena, rūpasaddena saddhinti attho. Tathā pantivasenāti etthāpi. Ekacceti eke migārī, tesaṃ byagghīnisārūpakānaṃ pañcasatānīti attho. ‘‘Kassa aññassa upaṭṭhānaṃ gamissāmī’’ti vimānasampattiyaṃ vimhayakkhiko ahaṅkāravasena vadati. Raṇanti nindanti etehīti raṇā, dosā. Virodhipaccayasannipāte vikāruppatti ruppanaṃ rūpassa pavedhananti āha ‘‘sītādīhi ca niccaṃ pavedhita’’nti. Sumedho sundarapañño so satthā rūpe na ramati, kiṃ pana mandapañño rūpe saraṇañca pavedhitañca apassanto ramasīti adhippāyo. “百足”(Satapadaṃ)即“百”(sata)一词。“以色为原因”(Rūpavasena)是指以“色”(rūpa)一词为原因，意思是与“色”一词相应。同样，“以行为原因”(pantivasena)也是如此。“某些”(Ekacce)是指一些猎鹿人(migārī)，意思是五百个像母老虎一样的（猎鹿人）。“我将去侍奉谁”这句话，是因对天宫的成就感到惊讶的夜叉(yakkha)以我慢心而说。“斗诤”(Raṇa)是指因此而受谴责，即是过失(dosā)。当敌对的因缘聚合时，变化生起，色法的毁坏与动摇，即是说“恒常被寒冷等所动摇”。善慧(Sumedho)，即具有美好智慧的导师，他不耽乐于色，更何况智慧低劣者看不到色的庇护与动摇，反而耽乐于它呢？此即其意。 Brahmalokasuttavaṇṇanā niṭṭhitā. 梵天界经释义终。 7. Kokālikasuttavaṇṇanā 7. 果嘎里咖经释义 178. Pamāṇakarānaṃ rāgādīnaṃ abhāvato khīṇāsavo rāgādivasena na sakkā imaṃ pamātunti appameyyo, appameyyāni vā cattāri ariyasaccāni vijjhitvā ṭhitattā pamitaṃ pameyyaṃ tassa kato parimeyyo natthi. Tenāha ‘‘khīṇāsavo…pe… dīpetī’’ti. Tanti khīṇāsavaṃ. Pametuṃ randhagavesī hutvā vajjato paricchindituṃ. Yathāsabhāvato tassa minane nihīnapaññatāya avakujjapaññaṃ. 178. 漏尽者因无贪等量度，故不能以贪等来衡量，是为无量；或因已彻见四圣谛而住，对已量、可量者，彼亦无有可衡量。是故说：“漏尽者……乃至……阐明”。“彼”(Taṃ)即指漏尽者。“衡量”(Pametuṃ)即是成为过失的寻求者，欲从过失来限定。就其自性而言，以低劣的智慧去衡量，是颠倒的智慧。 Kokālikasuttavaṇṇanā niṭṭhitā. 果嘎里咖经释义终。 8. Katamodakatissasuttavaṇṇanā 8. 迦多摩达迦帝须经释义 179. Kiṃ [Pg.246] kusalagavesitāya ‘‘kiṃ kusalaṃ akusala’’ntiādinā kinti suṇāti etāyāti kissa vā vuccati paññā. 179. 因寻求善法，以“何为善？何为不善？”等方式，以此（智慧）了知，故称为慧。 Katamodakatissasuttavaṇṇanā niṭṭhitā. 迦多摩达迦帝须经释义终。 9. Turūbrahmasuttavaṇṇanā 9. 杜鲁梵天经释义 180. Ābādho etassa atthīti ābādhiko. Anantarasutteti anāgatānantare sutte. Varākoti anuggahavacanameva, na nippariyāyena vuttavacanaṃ. Piyasīlāti iminā etasmiṃ atthe niruttinayena ‘‘pesalā’’ti padasiddhīti dasseti. Kabarakkhīnīti byādhibalena paribhinnavaṇṇatāya kabarabhūtāni akkhīni. Yattakanti yaṃ tvaṃ bhagavato vacanaṃ aññathā karosi, tattakaṃ tayā aparaddhaṃ, tassa pamāṇaṃ natthīti attho. Yasmā anāgāmino nāma kāmacchandabyāpādā pahīnā honti, tvañca diṭṭho kāmacchandabyāpādavasena idhāgato, tasmā yāva te idaṃ aparaddhanti ayamevettha attho daṭṭhabbo. 180. “有病者”(ābādhiko)是指他有疾病。“在紧随的经中”(Anantarasutte)是指在未来紧随的经中。“可怜”(Varāko)只是怜悯之词，并非定说。以“喜爱戒者”(piyasīlā)一词，依词源学理，显示了“善美的”(pesalā)一词在此成立。“杂色眼”(Kabarakkhīnī)是指因疾病之力，颜色败坏而成为杂色的眼睛。“有多少”(Yattakaṃ)之意为：你歪曲世尊之言有多少，你所犯的过失就有多大，其量不可测。因为不还者(anāgāmino)已断除欲贪(kāmacchanda)与瞋恚(byāpāda)，而你却被视为因欲贪与瞋恚而来此，是故你所犯的过失就有这么大，此义当知。 Adiṭṭhippattoti appattadiṭṭhinimitto. Gilaviso viya visaṃ gilitvā ṭhito viya. Kuṭhārisadisā mūlapacchindanaṭṭhena. Uttamattheti arahatte. Khīṇāsavoti vadati sunakkhatto viya acelaṃ korakkhattiyaṃ. Yo aggasāvako viya pasaṃsitabbo khīṇāsavo, taṃ ‘‘dussīlo aya’’nti yo vā vadati. Samakova vipākoti pasaṃsiyanindā vijjamānaguṇaparidhaṃsanavasena pavattā yāva mahāsāvajjatāya kaṭukataravipākā, tāva nindiyapasaṃsāpi mahāsāvajjatāya samavipākā tattha avijjamānaguṇasamāropanena attano paresaṃ micchāpaṭipattihetubhāvato pasaṃsiyena tassa samabhāvakaraṇato ca. Lokepi hi ayaṃ pure samaṇagārayho hoti, pageva duppaṭipannaduppaṭipannoti samaṃ karontīti. “未得见”(Adiṭṭhippatto)是指未获得见的征相。“如吞毒者”(Gilaviso viya)犹如吞下毒药而站立。“如斧”(Kuṭhārisadisā)是因有断绝根本之义。“于最上义”(Uttamatthe)即于阿罗汉果。“说漏尽者”(Khīṇāsavoti vadati)犹如善星(Sunakkhatta)对无衣者果拉刹帝利(Korakkhattiya)所说。应受赞叹的漏尽者，犹如上首弟子，若有人说“此人是恶戒者”，（其果报）与（赞叹恶戒者）“有同等的果报”(samakova vipāko)。诽谤应受赞叹者，因其毁坏实有功德，过失极大，果报极苦；同样，赞叹应受谴责者，亦因过失极大而有同等果报，因为这是将不实的功德强加于彼，成为自己与他人邪行的原因，并且将他与应受赞叹者等同看待。在世间，此人先前即应受沙门呵责，更何况是（将）邪行者与（非邪行者）等同看待。 Sakenāti attano sāpateyyena. Ayaṃ appamattako aparādho diṭṭhadhammikattā sappatikārattā ca tassa. Ayaṃ mahantataro kali katūpacitassa samparāyikattā appatikārattā ca. “以自己的”(Sakena)是指以自己的财物。此过失轻微，因其是现世的且可补救。彼已造作积集的罪业是更大的过失，因其是来世的且不可补救。 ‘‘Nirabbudo’’ti [Pg.247] gaṇanāviseso ekoti āha ‘‘nirabbudagaṇanāyā’’ti, satasahassaṃ nirabbudānanti attho. Nirabbudaparigaṇanaṃ pana heṭṭhā vuttameva. Yamariyagarahī nirayaṃ upetīti ettha yathāvuttaṃ āyuppamāṇaṃ pākatikena ariyūpavādinā vuttanti veditabbaṃ. ‘‘Aggasāvakānaṃ pana guṇamahantatāya tatopi ativiya mahantatarā evā’’ti vadanti. “尼罗部陀”(Nirabbuda)是一种特殊的计数，有人说“以尼罗部陀计”，意思是十万个尼罗部陀。关于尼罗部陀的计算，下面已经说过。此处“诽谤圣者者堕入地狱”所说的寿命长度，当知是对一般的圣者诽谤者所说。他们说：“然而，因上首弟子们的功德伟大，（诽谤他们的果报）比那还要长久得多得多”。 Turūbrahmasuttavaṇṇanā niṭṭhitā. 杜鲁梵天经释义终。 10. Kokālikasuttavaṇṇanā 10. 果嘎里咖经释义 181. Dve kokālikanāmakā bhikkhū, tato idha adhippetaṃ niddhāretvā dassetuṃ – ‘‘ko ayaṃ kokāliko’’ti? Pucchā. Suttassa aṭṭhuppattiṃ dassetuṃ – ‘‘kasmā ca upasaṅkamī’’ti? Pucchā. Ayaṃ kirātiādi yathākkamaṃ tāsaṃ vissajjanaṃ. Vivekavāsaṃ vasitukāmattā appicchatāya ca mā kassaci…pe… vasiṃsu. 181. 有两位名为果嘎里咖(Kokālika)的比丘。为了在此确定并显示所指何人，故问：“此果嘎里咖是谁？”为了说明此经的缘起，故问：“他为何前来？”“据说此人……”等，是依次对这些问题的解答。因欲过远离生活及少欲，（心想）不要让任何人……（知道），他们住了下来。 Pakkamissantīti āghātaṃ uppādesi attano icchāvighātanato. Therā bhikkhusaṅghassa niyyādayiṃsu payuttavācāya akatattā therehi ca adīpitattā. Pubbepi…pe… maññeti iminā therānaṃ kohaññe ṭhitabhāvaṃ āsaṅkati avaṇe vaṇaṃ passanto viya, suddhe ādāsatale lekhaṃ uṭṭhāpento viya ca. （因长老们）“将要离去”，他因自己的意愿受阻而生起嗔恨。长老们将（此事）交予比丘僧团，但因长老们未用适当言语，也未作说明，（他便）以“先前……”等（言语）认为，怀疑长老们住于欺诈，犹如在无创处见创，又如在清净的镜面上画线。 Aparajjhitvāti bhagavato sammukhā ‘‘pāpabhikkhū jātā’’ti vatvā. Āha ‘‘saddhāya ākaro pasādāvaho’’ti. Pavattasaddhāyiko vāti atthoti āha ‘‘saddhātabbavacano’’ti. “得罪之后”(Aparajjhitvā)是指在世尊面前说了“已生起恶比丘”。经中说“是信心的来源，能带来净信”。“已生起信心者”(Pavattasaddhāyiko)之义，是说“其言语应被相信”。 Pīḷakā nāma bāhirato paṭṭhāya aṭṭhiṃ bhindati, imā pana paṭhamaṃyeva aṭṭhiṃ bhinditvā uggatā. Taruṇabeluvamattiyoti taruṇabillaphalamattiyo. Visagilitoti khittapaharaṇo. Tañca baḷisaṃ visasamaññā loke. ‘‘Ārakkhadevatānaṃ sutvā’’ti padaṃ ānetvā sambandho. 所谓的“脓疱”(pīḷakā)是从外部开始破坏骨头，但这些（脓疱）则是先破坏骨头而后生起。“如嫩木瓜果大小”(Taruṇabeluvamattiyo)是指如嫩毗罗果(billaphala)的大小。“吞毒”(Visagilito)是指被投掷的武器（击中）。世间将此钩(baḷisaṃ)称为“毒”(visa)。应引入“听闻守护天神后”一词来连接（上下文）。 Magadharaṭṭhe [Pg.248] saṃvohārato māgadhako patto, tena. Tilasakaṭaṃ tilavāhāeti vutto. Paccitabbaṭṭhānassāti nirayadukkhena paccitabbapadesassa. Etaṃ ‘‘abbudo’’ti nāmaṃ. 在摩揭陀(Magadha)国，依其用语，（此量器）称为摩揭陀量(māgadhako patto)。“一车芝麻”(Tilasakaṭaṃ)即是说一“瓦诃”(vāha)的芝麻。“应受报处”(Paccitabbaṭṭhānassa)是指应受地狱之苦的地方。这名为“阿浮陀”(Abbuda)。 Vassagaṇanāti ekato paṭṭhāya dasaguṇitaṃ abbudaāyumhi, tato paraṃ vīsatiguṇaṃ nirabbudādīsu vassagaṇanā veditabbā. Sabbatthāti ababādīsu padumapariyosānesu sabbesu nirayesu. Eseva nayoti heṭṭhimato uparimassa uparimassa vīsatiguṇataṃ atidisati. “年数计算”(Vassagaṇanā)：在阿浮陀(Abbuda)地狱的寿命中，从一开始乘以十倍；其后，在尼罗部陀(Nirabbuda)等地狱，当知年数计算是乘以二十倍。“在一切处”(Sabbatthā)是指在从阿婆婆(Ababa)地狱到钵昙摩(Paduma)地狱结束的一切地狱中。“此即是理”(Eseva nayo)是指类推其下层至上层，上层的（寿命）是（下层的）二十倍。 Kokālikasuttavaṇṇanā niṭṭhitā. 果嘎里咖经释义终。 Paṭhamavaggavaṇṇanā niṭṭhitā. 第一品释义终。 2. Dutiyavaggo 2. 第二品 1. Sanaṅkumārasuttavaṇṇanā 1. 常童子经释义 182. Porāṇakattāti nibbattitvā cirakālattā. Jātattā jano, taṃ ito janeto, tasmiṃ. Khattiyo seṭṭho lokamariyādaparipālanādinā sammāpaṭipattiyaṃ sattānaṃ niyojanena bahukārattā. So hi pare tathā paṭipādento sayampi tattha patiṭṭhitoyeva hotīti seṭṭho vutto. Paṭipakkhavijjhanaṭṭhena pubbenivāsādīnaṃ viditakaraṇaṭṭhena vijjāti. Saddhāhirottappabāhusaccavīriyasatipaññāti ime satta saddhammā. Caranti agatapubbaṃ disaṃ etehīti caraṇāni, sīlādayo pannarasa dhammā. 182. “因古老”(Porāṇakattā)是指产生后过了很久。因已生(jāta)故为“人”(jano)，于此人中。“刹帝利为最胜”(Khattiyo seṭṭho)，因其守护世间规范等，令有情行于正行，多所助益。彼如此引导他人，自身亦安住于此，故说为最胜。因有穿破对敌之义，及了知宿命等之义，故为“明”(vijjā)。信、惭、愧、多闻、精进、念、慧，此为七种正法。因此而行于未曾去过的方向，故为“行”(caraṇa)，即戒等十五法。 Sanaṅkumārasuttavaṇṇanā niṭṭhitā. 常童子经释义终。 2. Devadattasuttavaṇṇanā 2. 提婆达多经释义 183. Appaññatte eva sikkhāpade chejjagāmikammassa katattā saliṅgeneva ca ṭhitattā ‘‘devadatto sāsanato pakkanto’’ti na vattabboti acirapakkanteti ettha ‘‘sāsanato pakkante’’ti avatvā ‘‘veḷuvanato [Pg.249] gayāsīsaṃ gate’’ti vuttaṃ. Pakatatto hi bhikkhusaṅghaṃ bhindeyya, na apakatattoti. Vaḷavāyāti vaḷavāya kucchiyaṃ jātaṃ. 183. 在尚未制订学处时，由于提婆达多已造作导致被驱逐的行为，且仍保持其比丘相，故不应说“提婆达多已离开教法”。因此，此处未说“离开教法”，而说“从竹林去了象头山”。因为只有正式比丘才能破坏僧团，非正式比丘则不能。所谓“母马所生”，是指从母马腹中所生。 Devadattasuttavaṇṇanā niṭṭhitā. 提婆达多经释义终。 3. Andhakavindasuttavaṇṇanā 3. 安达咖文达经释义 184. Janatanti janānaṃ samūhaṃ, janasañcaraṇaṭṭhānanti attho. Manussānaṃ anupacāreti yattake kasanādikiccaṃ karontānaṃ sañcāro hoti, ettakaṃ atikkamitvā anupacāre. Saṃyojanavippamokkhāti saṃyojanavimokkhahetu. Vivekaratiṃ pavivekasukhajjhānaṃ alabhanto. Cittānurakkhaṇatthanti pubbe maṃ manussā ‘‘araññavāsena pavivitto asaṃsaṭṭho āraddhavīriyo’’ti maññiṃsu, idāni gāmante vasantaṃ disvā gaṇasaṅgaṇikāya nivuṭṭhoti appasādaṃ āpajjissanti. Yadipi me idha abhirati natthi, evaṃ santepi idheva vasissāmīti vikkhittacittena hutvā na vasitabbaṃ, ko attho cittavasaṃ gantvāti adhippāyo. Satipaṭṭhānaparāyaṇoti satipaṭṭhānabhāvanārato. Evaṃ hissa gaṇavāsopi pāsaṃso vivekavāsena vinā samaṇakiccassa asijjhanato. 184. 人众是指人们的聚集，意思是人们往来的地方。不近人处是指超越了人们从事耕作等活动的往来范围。解脱结缚是指解脱结缚之因。不得远离之乐是指没有获得由远离所生之乐的禅定。守护心念之义是：先前人们认为我“住在森林里，远离人群，精进修行”，现在看到我住在村边，会生起不悦，认为“这个人已经沉溺于群体交往”。即使我在这里没有乐趣，也不应该因为心烦意乱就不住在这里，听任心意摆布又有什么意义呢？此为其意。专修念处是指乐于修习念处的人。这样，他居住在人群中也值得赞赏，因为（他明白）若无独处，沙门的修行便无法成就。 Vaṭṭabhayato pamutto ajjhāsayavasenāti adhippāyo. 摆脱了轮回的恐惧，是出于其意向的意思。 Nisīdi tattha bhikkhūti iminā sattūpaladdhiyā anissitattā yathāruciyā tesaṃ nisajjaṃ dasseti. Tenāha ‘‘iminā’’tiādi. “比丘在那里坐下”，此句显示他们不依于众生之见，而能按照自己的意愿坐下。因此说“以此”等等。 Iminā ca iminā ca ākārena jātanti na anussavadassanametaṃ, na anussavaggahaṇaṃ. Takkahetu nayahetu vā na vadāmīti yojanā. Piṭakaṃ gantho sampadīyati etassāti piṭakasampadānaṃ, ganthassa uggaṇhanato tena piṭakassa uggaṇhanakabhāvena, kenaci ganthānusārena evaṃ na vadāmīti attho. Brahmassa seṭṭhassa dhammassa cariyaṃ vācasikaṃ pavattatīti brahmacariyaṃ, dhammadesanā. Bhāvitena maraṇassa sabbaso bhāgena vippahānena maraṇapariccāgīnaṃ. Te ca khīṇajātikāti āha ‘‘khīṇāsavāna’’nti. “以此以此方式而生”，这不是依于传闻之见，也非依于传闻之取。我不因推理或方法而说，这是其句义。‘典籍由此传承’，故称‘圣典传承’；因学习典籍之故，我并非依据任何典籍而说，此为其义。最胜之法的言语实践，称为‘梵行’，即说法。通过修习，完全舍弃了死亡的各个部分，（他们是）舍弃死亡者。他们是已断尽再生者，因此（佛陀）说‘诸漏尽者’。 Dasadhā [Pg.250] dasāti dasakkhattuṃ dasa. Aññanti pañcasatādhikasahassato aññaṃ. Puññabhāginoti vivaṭṭanissitapuññassa bhāgino tassā desanāya ettakā sattā jātāti gaṇetuṃ ahaṃ na sakkomīti dasseti. Brahmadhammadesananti brahmunā vuttaṃ āha. 十种十次即十个十。此外，是指超过一千五百之数。有福分者，即与导向解脱之福有分者；（佛陀）开示道：“对于此教说，有多少众生（获益）而生，我无法计算。”梵法说，是指梵天所说。 Andhakavindasuttavaṇṇanā niṭṭhitā. 安达咖文达经释义终。 4. Aruṇavatīsuttavaṇṇanā 4. 阿卢那瓦底经释义 185. Abhibhū sambhavoti tesaṃ dvinnaṃ mahātherānaṃ nāmāni. Tesaṃ vibhāgaṃ dassetuṃ ‘‘tesū’’tiādi vuttaṃ. Ete dve tassa bhagavato aggasāvakāti dasseti. Avajjhāyantīti heṭṭhā katvā cintenti. Khiyyanti taṃ lāmakato cintetabbataṃ pāpenti pāpakataṃ karonti. Vitthārayantāti tameva lāmakato cintetabbataṃ vepullaṃ pāpentā. Sabbe pāsaṇḍā attano attano samaye siddhante sabbe devamanussā attano attano samaye paṭilābhe paṭiladdhaatthe purisakāraṃ vaṇṇayantīti yojanā. 185. 阿毗浮(Abhibhū)和三婆(Sambhava)是那两位大长老的名字。为了说明他们的区别，所以说了“于彼”等。这表明这两人是那位世尊的上首弟子。轻视是指轻蔑地思量。毁谤是指将应被视为低劣的事物，使其被视为恶劣，从而造作恶行。广说是指把那应该思量为低劣的事物加以扩展。一切外道都在各自的时代宣扬自己的理论，一切天人都在各自的时代称赞自己努力所得的利益，这是其句义。 Ārambhavīriyanti maccusenāsaṅkhātakilesadhunane ārambhavīriyaṃ, yā ‘‘ārambhadhātū’’ti vuccati. Nikkamavīriyanti kosajjapaṭipakkhabhūtaṃ vīriyaṃ, yā ‘‘nikkamadhātū’’ti vuccati. Payogaṃ karothāti paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ bhāvanābhiyogaṃ pavattethāti attho. Tenāha ‘‘parakkamathā’’ti. Kilesasenā nāma rāgādikilesasamūho, so maraṇapaccayabhāvato ‘‘maccuno senā’’ti vuccati. Tañhi sandhāya vuttaṃ ‘‘mahāsenena maccunā’’ti (ma. ni. 3.272, 275, 276). Khandhānaṃ paṭhamābhinibbatti jāti, tadaññaṃ pana tesaṃ paṭipāṭi pavattaṃ saṃsāroti adhippāyenāha ‘‘jātiñca saṃsārañcā’’ti. Yasmā ‘‘ekampi jātiṃ dvepi jātiyo’’tiādīsu tasmiṃ tasmiṃ bhave ādānanikkhepaparicchinnakhandhappavatti ‘‘jātī’’ti vuccati, sā eva yāva parinibbānā aparāparaṃ pavattamāno saṃsāro ‘‘ito cito saṃsaraṇa’’nti katvā, tasmā āha ‘‘jātisaṅkhātaṃ vā saṃsāra’’nti. Paricchedanti pariyosānaṃ. Obhāsaṃ pharīti sambandho. Ālokaṭṭhāneti attanā [Pg.251] kataālokaṭṭhāne. Ālokakiccaṃ natthīti andhakāraṭṭhāne ālokadassanaṃ viya ālokaṭṭhāne ālokadassanakiccaṃ natthi. Tasmā tesaṃ sattānaṃ ‘‘kiṃ āloko ayaṃ, kassa nu kho ayaṃ āloko’’ti? Vicinantānaṃ cintentānaṃ. Sabbeti sahassilokadhātuyaṃ sabbe devamanussā. Osaṭāya parisāyāti dhammassavanatthaṃ sabbosaṭāya paricitaparicchinnāya parisāya. Saddaṃ suṇiṃsūti na kevalaṃ saddameva suṇiṃsu, atha kho atthopīti yathādhippeto tesaṃ pakatisavanupacāre viya pākaṭo ahosi, tisahassilokadhātuṃ viññāpesīti. 发勤精进是指在摧毁被称为死魔军队的烦恼时所作的精进，这被称为“发勤界”。策励精进是指作为懈怠对立面的精进，这被称为“策励界”。应当努力修行，意思是超越一个又一个的境界，发起更加强大的禅修精进。因此说“应当精进”。烦恼军是指以贪欲等为首的烦恼集合，因为它能导致死亡，所以被称为“死魔之军”。正是针对此而说“与死魔大军”。诸蕴的最初生起称为生，其后诸蕴有秩序地相续则称为轮回，此意在说明“生与轮回”。因为在“一生、二生”等语境中，于彼彼有中，由取舍所限定的诸蕴相续被称为“生”，而此相续直至般涅槃为止，辗转相续，即是“从此到彼流转”的轮回，因此说“生即是轮回”。边际是指终结。光明遍照是（光明和遍照之间的）联系。在光明处是指在自己所造作的光明之处。不需要光明的作用，犹如在黑暗处需要光明才能看见，在光明处则不需要光明的作用。因此，当那些众生在探寻思考“这是什么光？这光是谁的？”的时候。一切是指整个三千世界的所有天人。已聚集的会众是指为了听闻佛法而完全聚集、熟悉且界限分明的会众。听闻声音，不仅是听到了声音，而且其义理也如他们平时自然听闻般清晰明了，令三千世界了知。 Aruṇavatīsuttavaṇṇanā niṭṭhitā. 阿卢那瓦底经释义终。 5. Parinibbānasuttavaṇṇanā 5. 大般涅槃经释义 186. Evaṃ taṃ kusinārāya hotīti yathā anurodhapurassa thūpārāmo dakkhiṇapacchimadisāyaṃ, evaṃ taṃ uyyānaṃ kusinārāya dakkhiṇapacchimadisāyaṃ hoti. Tasmāti yasmā nagaraṃ pavisitukāmā uyyānato upecca vattanti gacchanti etenāti upavattananti vuccati, tasmā. Tanti sālapantibhāvena ṭhitaṃ sālavanaṃ. Antarenāti vemajjhe. Appamajjanaṃ appamādo, so pana atthato ñāṇūpasaṃhitā sati. Yasmā tattha satiyā byāpāro sātisayo, tasmā ‘‘satiavippavāsenā’’ti vuttaṃ. Appamādapadeyeva pakkhipitvā abhāsi atthato tassa sakalassa buddhavacanassa saṅgaṇhanato. 186. 正如阿奴罗陀补罗(Anurādhapura)的塔园寺位于其城的西南方一样，那座园林也位于古西那罗的西南方。因此，当人们想要进入城市时，会从园林方向前来，由此那里被称为“优婆伐檀那”(Upavattana)。所谓“林”，是指以娑罗树成行的娑罗树林。“中间”是指两者之间。“不放逸”(appamāda)是不怠惰，其本质是与智慧相应的正念。因为在那里正念的作用特别显著，所以说“以正念无间断”。将“不放逸”一词包含在内而宣说，是因为它能总摄一切佛陀教言的要义。 Jhānādīsu citte ca paramukkaṃsagatavasībhāvatāya ‘‘ettake kāle ettakā samāpattiyo samāpajjitvā parinibbāyissāmī’’ti kālaparicchedaṃ katvā samāpattisamāpajjanaṃ parinibbānaparikammanti adhippetaṃ. Theroti anuruddhatthero. 在禅定等心中达到最殊胜的自在力后，能够决定“我将在若干时间内证入若干等至后般涅槃”，这样确定时间并入定，即是作为般涅槃的准备。长老是指阿那律长老。 Ayampi cāti yathāvuttapañcasaṭṭhiyā jhānānaṃ samāpannakathāpi saṅkhepakathā eva. Kasmā? Yasmā bhagavā tadā devasikaṃ vaḷañjanasamāpattiyo sabbāpi aparihāpetvā samāpajji evāti dassento ‘‘nibbānapuraṃ pavisanto’’tiādimāha. Catuvīsati…pe… pavisitvāti ettha keci tāva āhu [Pg.252] ‘‘bhagavā devasikaṃ dvādasakoṭisatasahassakkhattuṃ mahākaruṇāsamāpattiṃ samāpajjati, dvādasakoṭisatasahassakkhattumeva phalasamāpattiṃ samāpajjati, tasmā tadāpi catuvīsatikoṭisatasahassasaṅkhā samāpattiyo samāpajjati. Vuttañhetaṃ bhagavatā ‘tathāgataṃ, bhikkhave, arahantaṃ sammāsambuddhaṃ dve vitakkā bahulaṃ samudācaranti khemo ca vitakko paviveko ca vitakko’ti (itivu. 38). Khemo hi vitakko bhagavato mahākaruṇāsamāpattiṃ pūretvā ṭhito, pavivekavitakko arahattaphalasamāpattiṃ. Buddhānaṃ hi bhavaṅgaparivāso lahuko matthakappatto samāpattīsu vasībhāvo, tasmā samāpajjanavuṭṭhānāni katipayacittakkhaṇeheva ijjhanti. Pañca rūpāvacarasamāpattiyo catasso arūpasamāpattiyo appamaññāsamāpattiyā saddhiṃ nirodhasamāpatti arahattaphalasamāpatti cāti dvādasetā samāpattiyo bhagavā paccekaṃ divase divase koṭisatasahassakkhattuṃ purebhattaṃ samāpajjati, tathā pacchābhattanti evaṃ catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakakasiṇasamāpattiyo’’ti. “此亦”等语，是关于前述六十五种禅那入定之事的简略之说。为何？因为世尊当时每日都能圆满地进入一切日用等至而不退失，为显示此义，故说“进入涅槃城”等。二十四……乃至……进入……对此，有些人说：“世尊每日入大悲定十二万亿次，入果定亦十二万亿次，因此当时每日入定总数为二十四万亿次。世尊曾说：‘诸比丘，如来、阿罗汉、正等觉者，常生起两种寻，即安稳寻与远离寻。’(《如是语》38)安稳寻即圆满安住于大悲定，远离寻即阿罗汉果定。诸佛的有分心流转轻快，已达究竟，于诸等至得自在，因此入定与出定仅在数个心识刹那间即可完成。五种色界定、四种无色界定、无量定，连同灭尽定与阿罗汉果定，此十二种等至，世尊每日上午各入一万亿次，下午亦然，如是每日总共进入二十四万亿次惯行遍处等至。” Apare panāhu ‘‘yaṃ taṃ bhagavatā abhisambodhidivase pacchimayāme paṭiccasamuppādaṅgamukhena paṭilomanayena jarāmaraṇato paṭṭhāya ñāṇaṃ otāretvā anupadadhammavipassanaṃ ārabhantena yathā nāma puriso suviduggaṃ mahāgahanaṃ mahāvanaṃ chindanto antarantarā nisānasilāyaṃ pharasuṃ nisitaṃ karoti, evamevaṃ nisānasilāsadisiyo samāpattiyo antarantarā samāpajjitvā ñāṇassa tikkhavisadabhāvaṃ sampādetuṃ anulomapaṭilomato paccekaṃ paṭiccasamuppādaṅgesu lakkhakoṭisamāpattisamāpajjanavasena sammasanañāṇaṃ pavatteti, tadanusārena bhagavā buddhabhūtopi anulomapaṭilomato paṭiccasamuppādaṅgamukhena vipassanāvasena divase divase lakkhakoṭiphalasamāpattiyo samāpajjati, taṃ sandhāya vuttaṃ, ‘catuvīsatikoṭisatasahassasaṅkhā samāpattiyo pavisitvā’’’ti. 另有人说：“世尊于证觉之日后夜分，以缘起支为门，以逆行之法，从老死开始导入智慧，从而开始逐法作观(vipassanā)。犹如有人砍伐难入的广袤密林，时时在磨刀石上磨利斧头；世尊亦复如是，时时进入如磨刀石般的等至，以成就智慧的锐利明晰。为令智慧锐利，世尊顺逆地于每一缘起支，以入万亿等至的方式令思惟智生起。成佛之后，世尊亦依此法，每日以缘起支顺逆作观的方式，进入万亿果定。此即经中所说‘进入二十四万亿等至’之意。” Imāni dvepi samanantarāneva paccavekkhaṇāyapi yebhuyyena nānantariyakatāya jhānapakkhikabhāvato. Yasmā sabbapacchimaṃ bhavaṅgacittaṃ tato tato [Pg.253] cavanato ‘‘cutī’’ti vuccati, tasmā na kevalaṃ ayameva bhagavā, atha kho sabbepi sattā bhavaṅgacitteneva cavantīti dassetuṃ ‘‘ye hi kecī’’tiādi vuttaṃ. Dukkhasaccenāti dukkhasaccapariyāpannena cuticittena kālaṃ kālakiriyaṃ karonti pāpuṇanti, kālagamanato vā karonti peccāti. 这两者也都是紧随的省察，大体上因为它们不具无间性，而是属于禅那的部分。由于最终的有分心从彼处逝去，故称为“死”(cuti)。因此，为显示不仅是世尊，一切有情皆以有分心而死，故说“凡是”等。以苦谛而言，即是以属于苦谛的死心而命终，抵达死亡之时，或经历死亡而逝去。 Paṭibhāgapuggalavirahito sīlādiguṇehi asadisatāya sadisapuggalarahito. Saṅkhārā vūpasammanti etthāti vūpasamoti evaṃ saṅkhātaṃ ñātaṃ kathitaṃ nibbānameva sukhanti. Lomahaṃsanakoti lomānaṃ haṭṭhabhāvāpādano. Bhiṃsanakoti avītarāgānaṃ bhayajanako āsi ahosi. Sabbākāravaraguṇūpeteti sabbehi ākāravarehi uttamakāraṇehi sīlādiguṇehi samannāgate. Asaṅkuṭitenāti akuṭitena vipphārikābhāvato. Suvikasitenevāti pītisomanassayogato suṭṭhu vikasitena. Vedanaṃ adhivāsesi sabhāvasamudayādito suṭṭhu paññātattā. Anāvaraṇavimokkho sabbaso nibbidabhāvo. Tenāha ‘‘apaññattibhāvūpagamo’’ti. Pajjotanibbānasadisoti padīpassa nibbānasadiso tattha vilīyitvā avaṭṭhānābhāvato. 无与伦比者，因戒等功德无与伦比，故无同等之人。诸行于此寂止，故为“寂灭”(vūpasamo)。如是，涅槃被称为、被知晓、被言说为安乐。“令人毛发竖立”，即使毛发竖立。“令人怖畏”，即使未离贪者生起怖畏。“具足一切胜相功德”，即具足一切殊胜、最上因缘之戒等功德。“不收缩的”，即不蜷曲，因其舒展。“善盛开的”，因与喜、悦相应，故完全绽放。“忍受感受”，因其自性、生起等已被善巧了知。无障解脱，即是完全厌离的状态。因此说“趣入无施设的状态”。“如灯火熄灭”，犹如灯之熄灭，于彼处消融而无存续状态。 Parinibbānasuttavaṇṇanā niṭṭhitā. 《般涅槃经》释义终。 Dutiyavaggavaṇṇanā niṭṭhitā. 第二品释义终。 Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya 《显扬真义》——《相应部》义注 Brahmasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. 《梵相应》释义之隐义阐明究竟。 7. Brāhmaṇasaṃyuttaṃ 7. 婆罗门相应 1. Arahantavaggo 1. 阿罗汉品 1. Dhanañjānīsuttavaṇṇanā 1. 陀然阇尼经释义 187. Dhanañjānigottāti [Pg.254] ettha pubbapurisato āgatassa kulavaṃsassa nāmābhidhānasaṅkhātaṃ gaṃ tāyatīti gottaṃ. (Kiṃ pana tanti? Aññakulaparamparāsādhāraṇaṃ tassa kulassa ādipurisasamudāgataṃ taṃkulapariyāpannasādhāraṇaṃ sāmaññarūpanti daṭṭhabbaṃ.) Dhanañjānigottaṃ etissanti dhanañjānigottā. Tassā udānassa kāraṇaṃ pucchitvā ādito paṭṭhāya vibhāvetuṃ ‘‘so kirā’’tiādi vuttaṃ. Nānārasabhojanaṃ detīti yojanā. Pañcagorasasampāditaṃ sālibhattaṃ sūpasākabyañjanaṃ nānārasaṃ brāhmaṇabhojanaṃ. Maṇḍalaggakhagganti maṇḍalaggasaṅkhātaṃ khaggaṃ. Duvidho hi khaggo maṇḍalaggo dīghaggoti. Tattha yassa aggo maṇḍalākārena ṭhito, so maṇḍalaggo. Yassa pana asiputtikā viya dīgho, so dīghaggo. 187. “陀然阇尼族姓”者，此处谓“保护(tāyati)……(gaṃ)者，是为族姓(gottaṃ)”，此名号乃从祖先传承而来的家族世系。（何为族姓？应知，此乃该家族始祖所传，为该家族成员所共有，为其他家族世系所无的共同特征。）属于陀然阇尼族姓，故称陀然阇尼族。为阐明彼自说(udāna)之因缘，从“据说彼……”开始追问并加以辨析。“给予种种美味食物”应如是连结：以五种牛乳制品调制的米饭，配以羹汤、蔬菜等种种美味的婆罗门食物。“圆头剑”，即名为圆头之剑。剑有二种：圆头剑与长头剑。其中，剑头呈圆形者，为圆头剑；剑头如小剑般细长者，为长头剑。 Sāsanāti anusāsanā. ‘‘Namo…pe… sambuddhassā’’ti evaṃ vuttā pañcapadikagāthā. Satthusāsane hi lokiyacchandaṃ anapekkhitvā esā pañcapadikagāthāti daṭṭhabbā. Okkāvaradharāti pubbapurisasaṅkhātaukkākavaṃsavaradhārikā. Sakkāti sakkuṇeyyaṃ. “教诫”(sāsana)即训诫(anusāsana)。“礼敬……正等觉者”如是所说，是为五句偈。于导师的教法中，应知此五句偈不考虑世俗韵律。“甘蔗王(Okkāka)裔之传承者”，即传承先祖甘蔗王族血脉者。“能”(sakkā)即能够(sakkuṇeyyaṃ)。 Evanti ‘‘sace me aṅgamaṅgānī’’tiādinā iminā pakārena. ‘‘Pañca gāthāsatāni pana aṭṭhakathaṃ āruḷhāni, idha pana dve eva uddhaṭā’’ti vadanti. Paharituṃ vāti ekavārampi hatthena vā pādena vā paharitumpi parāmasitumpi asakkontoti attho. So hi tassā ariyasāvikāya ānubhāvena attano sāmatthiyena vase vattāpanatthaṃ santajjitvāpi tadanuvattanto nibbiso ahosi. Tenāha ‘‘bhotī’’tiādi. “如是”，即以“若我肢节……”等句所示的方式。“有五百偈颂载于义注，然此处仅引二偈”，他们如是说。“不能击打”，意为即使用手或脚击打一次，乃至触摸一下，都做不到。他因那位圣女弟子的威力，即使恐吓她，想让她顺从自己，反而变得无能为力。因此说“尊夫人”等。 Tassa brāhmaṇassāti attano sāmikabrāhmaṇassa. Upasaṃharantīti upanentī. Tasmiṃ samayeti tasmiṃ dukkhuppattikāle ‘‘sabbe saṅkhārā dukkhā’’ti bhagavato [Pg.255] vacanaṃ anussaritvā ‘‘dasabalassa bhagavato’’tiādīsu yathāparicitaṃ guṇapadaṃ anussari. Tenāha ‘‘dasabalaṃ sarī’’ti. “于彼婆罗门”，即于自己的丈夫婆罗门。“献上”，意为端来。“于彼时”，即于那苦痛生起之时，忆念起世尊所说“一切行是苦”之语，并忆念“十力世尊”等素来熟悉的功德之语。因此（经文）说“忆念十力者”。 Khantisoraccarahitatāya kujjhitvā. Bhijjitvāti saṃyatābhāvato tassa brāhmaṇassa antare mettibhedena bhijjitvā. Evamevāti yathā etarahi akāraṇena, evameva aññadāpi akāraṇenāti attho. Nikkāraṇatādīpane evaṃ-saddo, eva-saddo pana avadhāraṇattho. Nikkāraṇatā ca nāma niratthakatā, niratthakavippalāpabhāvenettha evaṃ-saddassa gahaṇe pavatti gavesitabbā. Garahattho vāyaṃ evaṃ-saddo anekatthattā nipātānaṃ. Garahatthatā cassa vasalisaddasannidhānato pākaṭā eva. 因缺乏忍耐和温顺而发怒。“破裂”（bhijjitvā）是指，由于缺乏自制，那位婆罗门内心因慈心断裂而分裂。“正是如此”（evameva）的意思是，正如现在无缘无故，将来也一样会无缘无故。“evaṃ”一词是用来说明无缘无故，而“eva”一词则有强调之意。所谓无缘无故，就是没有意义，因为无意义的戏论，因此，应探究此处“evaṃ”一词的用法。或者，这个“evaṃ”一词也含有责备的意思，因为虚词有很多种意思。其责备之意，因为靠近“下贱”（vasali）这个词而变得明显。 Gāmanigamaraṭṭhapūjitoti iminā gāmanigamaraṭṭhasāmikehi pūjitabhāvo dīpito gāmādīnaṃ tesaṃ vase vattanato. Asukassa nāma puggalassa. Sesanti abhikkantantiādi, yampi caññaṃ idhāgataṃ heṭṭhā vaṇṇitañca. “受村镇国土尊敬者”（Gāmanigamaraṭṭhapūjito）此句说明他因掌管村镇等地，而受到村镇国土之主的尊敬。“某某名字的人”（asukassa nāma puggalassa）。“其余”（sesa）指“殊胜”（abhikkanta）等等，以及其他在此处出现且已在下文解释过的。 Dhanañjānīsuttavaṇṇanā niṭṭhitā. 《陀然经》释义终。 2. Akkosasuttavaṇṇanā 2. 诃骂经释义 188. Bhāradvājova soti bhāradvājo nāma eva so brāhmaṇo. Gottavasena hi tayidaṃ nāmaṃ, visesena panetaṃ jātanti dassetuṃ ‘‘pañcamattehī’’tiādi vuttaṃ. Jānikatāti ñātivaggahānikatā. Pakkho bhinnoti tato eva ñātipakkho naṭṭho. Yathā domanassito anattamanoti vattabbaṃ labhati, evaṃ kupitoti āha ‘‘domanassena cā’’ti. Dasahīti anavasesapariyādānavasena vuttaṃ pañcahi gāthāsatehi akkosanto tathā akkoseyyāti katvā. Tattha pana yena kenaci akkosantopi akkosatiyeva nāma. Karosi mama bhātikassa pabbajjaṃ. 188. “巴罗多迦即彼”（Bhāradvājova so）是指那位婆罗门，他的名字就叫巴罗多迦。这个名字实际上是他的氏族名，为了显示他特殊的出身（jāti），所以才说了“五百”（pañcamattehi）等等。“造成损失”（Jānikatā）是指亲族群体的损失。“亲族破裂”（pakkho bhinno）是指因此亲族群体被摧毁。正如可以说“因忧恼而不乐”（domanassito anattamano），所以才说“因为忧恼”（domanassena ca）而愤怒。“十种”（dasahi）是指毫无保留地完全穷尽，认为他会用五百首偈颂来辱骂。然而无论用什么方式辱骂，都可称之为辱骂。你让我兄弟出家。 Sambhuñjatīti sambhogaṃ karoti. Akkosādīhi ekato bhuñjati. Vītiharatīti byatihāraṃ karoti, akkosato paccakkosanādinā vinimayaṃ [Pg.256] karotīti attho. Tenāha ‘‘katassa paṭikāraṃ karotī’’ti. Assa anussavavasena sutvā ‘‘sapati ma’’nti saññino bhayaṃ uppajjīti yojanā. Assāti brāhmaṇassa. Sutvāti padaṃ ubhayatthāpi yojetabbaṃ ‘‘tavevetaṃ brāhmaṇāti sutvā, anussavavasena sutvā’’ti ca. Kāmaṃ kisavacchādayo sapanaṃ nādaṃsu, devatānaṃyeva hi so attho, sattānaṃ pana tathā saññā uppannā, sopi tathāsaññī ahosi. Tenāha ‘‘anussavavasenā’’ti. “共享”（sambhuñjati）就是一起享用。通过辱骂等方式一同享用。“相争”（vītiharati）就是互相交换，用辱骂、反骂等方式进行交换，这是它的意思。因此说“对所作的进行报复”（katassa paṭikāraṃ karoti）。由于以传闻的方式听到“他诅咒我”（sapati maṃ），如此认知，恐惧便生起，应这样理解。“他”（assa）指的是婆罗门。“听到”（sutvā）这个词在两种情况下都适用，即“听到‘婆罗门，这正是你的’”（tavevetaṃ brāhmaṇāti sutvā），以及“通过传闻听到”（anussavavasena sutvā）。或许瘦弱的牛犊等并没有发出诅咒的声音，那只是天神之事，但众生却产生了那样的认知，他也同样产生了那样的认知。因此说“因为传闻的缘故”（anussavavasena）。 Dantassa sabbaso damathaṃ upagatattā. Nibbisevanassāti rāgadosādihetukavipphandanarahitassa. Tassevāti paṭikujjhantasseva puggalassa tena kodhena pāpaṃ hoti pāpassa santānantarasaṅkantiyā abhāvato. Keci pana ‘‘tassevāti tasseva paṭikujjhantapurisassa tena paṭikujjhanena. Pāpiyoti paṭikujjhantapuggalassa lāmakataro’’ti evamettha atthaṃ vadanti. Satiyā samannāgato hutvā paṭisaṅkhāne ṭhito adhivāseti, na saho mūḷho hutvāti adhippāyo. Ubhinnaṃ tikicchantanti ubhinnaṃ uppannakodhasaṅkhātaṃ kilesabyādhiṃ tikicchantaṃ vūpasamentaṃ taṃ puggalaṃ. Yo puggalotiādinā purimāsu gāthāsu pavattitāni padāni sambandhitvā dasseti. Pañcasu khandhesu yāthāvato vinītā ariyadhammassa kovidā nāma hontīti āha ‘‘dhammassāti pañcakkhandhadhammassā’’ti. Idāni tamatthaṃ paripuṇṇaṃ katvā dassento āha ‘‘catusaccadhammassa vā’’ti. “对于已完全调伏者”（dantassa），因为他已达彻底调伏。“无染着者”（nibbisevanassa）即远离由贪、嗔等引起的躁动。“正是他”（tasseva）是指，对于那个回怒的人，那个瞋恨会给他带来恶果，因为恶业不会转移到（不回怒者的）相续中。然有论师言：“正是他”（tasseva）是指，对于那个回怒的人，因为他的回怒。“更卑劣”（pāpiyo）是指，回怒的人比（辱骂者）更下劣。具足正念者，安住于省察而能堪忍，并非如愚者般强忍，此乃其意。“疗愈双方者”（ubhinnaṃ tikicchantaṃ）是指，那个平息双方生起的瞋恚烦恼病的人。经中“若人”（yo puggala）等语，乃连接前偈文之意而作开示。所谓“于法善巧”（dhammassa kovidā）者，指如实调伏五蕴之人，因此说“于法”（dhammassa）即指五蕴法。今为圆满此义，更说“或四圣谛法”（catusaccadhammassa vā）。 Akkosasuttavaṇṇanā niṭṭhitā. 《诃骂经》释义终。 3. Asurindakasuttavaṇṇanā 3. 阿修罗因陀经释义 189. Tenevāti bhātupabbajiteneva. Assevāti titikkhassa. ‘‘Taṃ jayaṃ hotī’’ti liṅgavipallāsavasena vuttanti āha ‘‘so jayo hotī’’ti, dujjayaṃ kodhaṃ titikkhāya jinantassāti adhippāyo. Yasmā titikkhādayo na kodhavasikaṃ dhuraṃ, taṃ pana bālānaṃ maññanāmattanti [Pg.257] idha imamatthaṃ vibhāvetuṃ ‘‘katamassā’’tiādi vuttaṃ. Vijānatova jayo na avijānato titikkhāya abhāvato. Na hi avijānanto andhabālo kodhaṃ vijetuṃ sakkoti. Kevalaṃ jayaṃ maññati kilesehi parājito samānopīti adhippāyo. 189. “彼”（tena）是指那位出家的兄弟。“他的”（asseva）是指有忍耐者的。“彼得胜”（taṃ jayaṃ hoti）是根据语性转换而说的，即“他获得胜利”（so jayo hoti），意思是说以忍耐战胜难以战胜的愤怒。因为忍耐等不是被愤怒所支配的重担，那只是愚人的妄想，因此为了在此处阐明这个意义，才说了“什么人的”（katamassa）等等。只有了知者才能获胜，不了知者因为没有忍耐所以不能获胜。不了知的盲昧愚人不可能战胜愤怒。即使他被烦恼击败，也只是自以为胜利，此乃其意。 Asurindakasuttavaṇṇanā niṭṭhitā. 《阿修罗因陀经》释义终。 4. Bilaṅgikasuttavaṇṇanā 4. 毗楞伽经释义 190. Suddhanti kevalaṃ sambhāravirahitaṃ. Sambhārayuttanti kaṭukabhaṇḍādisambhārasahitaṃ. Kañjito nibbattattā kañjikaṃ, āranālaṃ, bilaṅganti attho. Nāmaṃ gahitaṃ saṅgītikāle ‘‘bilaṅgikabhāradvājo’’ti visesanavasena. Tayoti dhanañjāniyā sāmiko bhāradvājo, akkosakabhāradvājo, asundarikabhāradvājoti ādito tīsu suttesu āgatā tayo. Meti mayhaṃ. 190. “纯净”（suddha）指完全没有调料。“具调料”（sambhārayutta）指配有辛辣之物等调料。由发酵而成（Kañjito nibbattattā），故为酸粥（kañjikaṃ），即发酵粥（āranālaṃ）、酸粥（bilaṅga）之意。结集时取名为“毗楞伽巴罗多迦”（Bilaṅgikabhāradvājo），作为特殊的称谓。“三者”（tayo）指陀然（Dhanañjānī）的丈夫巴罗多迦、诃骂者巴罗多迦（Akkosakabhāradvāja）、孙达瑞咖巴罗多迦（Sundarikabhāradvāja），这三者在前面三部经中出现。“我”（me）指我的。 Bilaṅgikasuttavaṇṇanā niṭṭhitā. 《毗楞伽经》释义终。 5. Ahiṃsakasuttavaṇṇanā 5. 无害者经释义 191. Esāti brāhmaṇo. ‘‘Ahiṃsako aha’’nti tadatthaṃ sādhetuṃ icchāya kathesīti vuttaṃ ‘‘ahiṃsakapañhaṃ pucchī’’ti. Tathā ce assāti yathā te nāmassa attho, tathā cetaṃ bhaveyyāsi anvatthanāmako bhaveyyāsi ahiṃsako eva siyāti. Na dukkhāpeti dukkhamattampi na uppādeti, dukkhato apanetīti attho. 191. “此”（esa）是指婆罗门。“我是不伤害者”（Ahiṃsako ahaṃ），为了证明其含义而提问，所以说“他问了不伤害的问题”（ahiṃsakapañhaṃ pucchī）。“如果确实如此”（Tathā ce assa），意思是说：“正如你名字的含义一样，你能够名副其实，真正成为不伤害者。”“不让人痛苦”（na dukkhāpeti）是指即使是极小的痛苦也不制造，意义在于远离痛苦。 Ahiṃsakasuttavaṇṇanā niṭṭhitā. 《无害者经》释义终。 6. Jaṭāsuttavaṇṇanā 6. 发结经释义 192. Jaṭāpañhassāti ‘‘antojaṭā bahijaṭā’’ti evaṃ jaṭāpariyāyassa pañhassa. 192. “发结问题”（Jaṭāpañhassa）是指像“内在的发结、外在的发结”（antojaṭā bahijaṭā）这样，对发结的各种方面所提出的问题。 Jaṭāsuttavaṇṇanā niṭṭhitā. 《发结经》释义终。 7. Suddhikasuttavaṇṇanā 7. 清净经释义 193. Suddhikapañhassāti [Pg.258] ‘‘nābrāhmaṇo sujjhatī’’ti evaṃ suddhasannissitassa pañhassa. Sīlasampannoti pañcavidhaniyamalakkhaṇena sīlena samannāgato. Tapokammanti anasanapañcātapatappanādiparibhedanatapokammaṃ karontopi. Vijjāti tayo vedāti vadanti ‘‘tāya idhalokatthaṃ paralokatthaṃ ñāyantī’’ti katvā. Gottacaraṇanti gottasaṅkhātaṃ caraṇaṃ. Brāhmaṇo sujjhati jeṭṭhajātikattā. Tathā hi so eva tapaṃ ācarituṃ labhati, na itaro. Aññā lāmikā pajāti itaravaṇṇaṃ vadati. Vacanasahassampīti gāthānekasahassampi. Anto kilesehi pūtiko sabhāvena pūtiko. Kiliṭṭhehi kāyakammādīhi kāyaduccaritādīhi. 193. “清净问题”（Suddhikapañhassa）是指像“非婆罗门不能清净”（nābrāhmaṇo sujjhati）这样，与清净相关的问题。“具足戒行”（sīlasampanna）是指具备五种律仪相的戒行。“苦行”（tapokamma）是指进行断食、五火炙烤等各种苦行。“明”（vijjā）是指他们所说的三吠陀，因为“由此能知此世利益与他世利益”。“族姓行为”（gottacaraṇa）是指被称为族姓的行为。婆罗门因是最高种姓而得到清净，因为只有他才能修行苦行，其他人不能。“其他卑贱种姓”（aññā lāmikā pajāti）是指其他种姓。“即使说上千言”（vacanasahassampi）是指即使说上许多千首偈颂。内心被烦恼所腐化的人，本质上也是腐臭的。“被染污的”（kiliṭṭhehi）是指被身业等、身恶行等所染污。 Suddhikasuttavaṇṇanā niṭṭhitā. 《清净经》释义终。 8. Aggikasuttavaṇṇanā 8. 火经释义 194. Aggiparicaraṇavasenāti aggihuttajuhanavasena. Sannihitoti missībhāvaṃ sampāpito. Tathābhūto ca so sappinā saddhiṃ yojito nāma hotīti āha ‘‘saṃyojito’’ti. Apāyamaggaṃ okkamati micchādiṭṭhimicchāsaṅkappādīnaṃ attano santāne samuppādanato. Tenāha ‘‘imaṃ laddhi’’ntiādi. 194. 以事火为依止者，即以火供祭祀为依止。已结合者，即已达到混合状态。因此，经文中说“结合”，意思是如同与酥油结合。他走向恶道，因为他在自身心中生起邪见、邪思等。因此经文说“这种见解”等等。 Jātiyāti sadosakiriyāparādhassa asambhavena parisuddhāya jātiyā. Nānappakāre aṭṭhārasavijjāṭṭhānasaññite ganthe. Sutavāti sutvā niṭṭhaṃ patto aggadakkhiṇeyyattāti adhippāyo. 所谓“由生”，即由清净之生，因其不可能有具过失之行与罪过。在各种被称为十八明处(aṭṭhārasavijjāṭṭhāna)的典籍中。所谓“有闻”，即听闻后达到究竟，意为已是至上应供者。 Pubbenivāsañāṇenāti idaṃ loke sāsane ca niruḷhatāvasena vuttaṃ. Aññe hi pubbenivāsaṃ jānantā pubbenivāsañāṇeneva jānanti, bhagavā pana sabbaññutaññāṇenapi jānāti. Dibbena cakkhunāti etthāpi eseva nayo. Sabbaso jāti khīyati etenāti jātikkhayo, aggamaggo[Pg.259], tena pattabbattā āpannattā ca jātikkhayo arahattaṃ. Jānitvā vositavosānoti vijānitabbaṃ catusaccadhammaṃ maggañāṇena jānitvā soḷasannampi kiccānaṃ vositavosāno. 所谓“以宿住智”：此乃就其于世间及教法中已成定说而言。其他知晓宿住者，仅以宿住智而知；世尊则亦能以一切知智而知。所谓“以天眼”，其理亦然。一切“生”由此而尽，故称“生尽”，即至上道；由其当证、已证，故“生尽”即阿罗汉果。所谓“已知、已毕所作”：即是以道智了知当知的四谛法，并已完成所有十六种行作。 Uppattiṃ dīpetvāti pāyasadānassa āgamanaṃ pakāsetvā. Gāthāhi abhigītanti dvīhi gāthāhi mayā abhigītaṃ. Abhuñjitabbanti bhuñjituṃ na yuttaṃ. ‘‘Abhojaneyya’’nti kasmā vuttaṃ, nanu bhagavato ajjhāsayo accantameva suddhoti? Saccametaṃ, brāhmaṇo pana pubbe adātukāmo pacchā gāthā sutvā dhammadesanāya muduhadayo hutvā dātukāmo ahosi, tasmā taṃ bhikkhūnaṃ anāgate diṭṭhānugatiāpajjanatthaṃ paṭikkhipi. Tathā hi anantarasutte kasibhāradvājasutte ca evameva paṭipajji. Tenāha ‘‘tvaṃ brāhmaṇā’’tiādi. Kilañjamhi…pe… pakāsitāti etena gāthaṃ uddesaṭṭhāneva ṭhapetvā bhagavā brāhmaṇassa vitthārena dhammaṃ desesīti dasseti. Gāyanenāti gāyanakena, gānena vā. Atthañca dhammañcāti sadevakassa lokassa hitañceva tassa kāraṇañca. Sampassantānanti sammadeva passantānaṃ. Dhammoti paveṇiāgato cārittadhammo na hoti. Bhojanesu ukkaṃsagataṃ dassetuṃ ‘‘sudhābhojana’’nti āha. Dhamme satīti ariyānaṃ ācāradhamme sati taṃ ālambitvā jīvantānaṃ etadeva seṭṭhanti ‘‘somaṃ bhuñjeyya pāyasa’’nti taṃ ārabbha kathāya uppannattā. 所谓“开示来由”，即说明供养乳粥的缘由。所谓“以偈颂赞”，即我以二偈赞颂。所谓“不应食”，即不宜食用。为何说“不应食”？难道世尊的心意不是究竟清净吗？诚然如此，但那婆罗门起初不愿布施，后因听闻偈颂及法说而心生柔软，才愿意布施。因此，为防未来诸比丘效仿此例，世尊予以拒绝。正如在紧邻的经和《耕者巴罗多迦经》(Kasibhāradvājasutta)中，世尊也是如此行事。故说“你婆罗门”等。“于芦席上……已说”等句，表明世尊仅以偈颂为纲，而为婆罗门详说其法。所谓“以歌咏”，即以歌者，或以歌声。所谓“义与法”，即有天人之世间的利益及其因缘。所谓“正见者”，即如实而见者。所谓“法”，不是指世代相传的行法。为显示其为食物中之最上者，故说“甘露食”。所谓“于法存时”，即于圣者之行法存时，依此而活命者，此为最胜，故说“当饮苏摩，食乳粥”，此乃因相关议论而起。 Sallakkheti ayaṃ brāhmaṇo. Sesā paccayā niddosā te ārabbha kathāya appavattitattā. Kukkuccavūpasantanti aggiāhitapadassa viya saddasiddhi veditabbā. Annena pānenāti lakkhaṇavacanametaṃ yathā ‘‘kākehi sappi rakkhitabba’’nti. Tenāha ‘‘desanāmattameta’’nti. Bahusassaphaladāyakaṃ sukhettaṃ viya paṭiyattanti sammā kasanabījanaudakānayanāpanayanādinā susajjitaṃ khettaṃ viya sīlādiguṇavisesasampādanena paṭiyattaṃ puññakkhettaṃ etaṃ. 此婆罗门思量。其余资具无过，因未缘彼等而起议论。“疑悔已息”一词之构成，当知如“事火者”一词。“以食物、饮料”，此为表相之语，犹如“酥油当防乌鸦”。故说“此仅为说法”。所谓“如能多产谷物果实而善加整治的良田”，即如经由善加耕犁、播种、引水、排水等而整治的田地；此福田亦复如是，乃由成就戒等殊胜功德而得以整治。 Aggikasuttavaṇṇanā niṭṭhitā. 火经释义终。 9. Sundarikasuttavaṇṇanā 9. 孙达瑞咖经释义 195. Ānetvā [Pg.260] hunitabbato āhuti. Sappimadhupāyasādīhi aggiṃ juhoti etthāti aggihuttaṃ, sādhiṭṭhānaṃ veditabbaṃ. Tenāha ‘‘agyāyatana’’ntiādi. Suvisodhito cassāti nihīnajātikānaṃ anena suṭṭhu visodhito ca bhaveyya. ‘‘Me’’ti padaṃ ānetvā sambandho. 195. 因其当被携来献祭，故为“献祭”(āhuti)。于此以酥油、蜜、乳粥等祭火，故为“火祭”(aggihuttaṃ)，当知其处所。故说“火处”(agyāyatana)等。所谓“亦得善清净”(suvisodhito ca assa)，意即：以此（祭祀），即使卑姓者亦得善清净。当引入“我”(me)一词以连接文意。 Aphalaṃ karotīti ito paṭṭhāya yāva demīti padaṃ. Tāva anantarasuttavaṇṇanāya āgatasadisamevāti peyyālavasena ṭhapesi, na sappisaṅkhāraṭṭhapanaṃ. Himapātassa ca sītavātassa ca paṭibāhanatthanti akāraṇametanti taṃ anādiyitvā aññameva sukāraṇaṃ dassetuṃ ‘‘paṭibalovā’’tiādi vuttaṃ. Sañjānitvāti ‘‘nāyaṃ brāhmaṇo’’ti sañjānitvā. 从“令无果”(aphalaṃ karotīti)开始，直到“我施”(demīti)一词，其释义与紧邻之经的释义所说完全相同，故以省略保留，并非为了确立对酥油的整治。至于“为抵挡霜雪与寒风”，此非正因，故不取，而为显示另一正因，才说“有能力者”(paṭibalovā)等。所谓“识知”(sañjānitvā)，即识知“此非婆罗门”。 Nīcakesantanti rassakesantaṃ. Brāhmaṇānaṃ suddhiatthā sikhāti āha ‘‘pavattamattampi, sikhaṃ adisvā’’ti, ‘‘paramahaṃsaparikkhādinā’’ti keci. 所谓“发端卑下者”(nīcakesantaṃ)，即“发端短者”(rassakesantaṃ)。婆罗门为清净故留发髻，故（佛）说“不见发髻，乃至些许”(pavattamattampi, sikhaṃ adisvā)。亦有说者云：“如最上游方僧(paramahaṃsa)之剃除”。 Akāraṇaṃ dakkhiṇeyyabhāvassa jāti adakkhiṇeyyabhāvahetūnaṃ pāpadhammānaṃ apaṭikkhepabhāvato. Etanti sīlādibhedaṃ caraṇaṃ. Dakkhiṇeyyabhāvassa kāraṇaṃ adakkhiṇeyyabhāvakārakapāpadhammānaṃ tadaṅgādivasena pajahanato. Assāti brāhmaṇassa. Tamatthanti taṃ dakkhiṇeyyabhāvassa kāraṇatāsaṅkhātamatthaṃ upamāya vibhāvento. Sālādikaṭṭhā jātovāti sālādivisuddhakaṭṭhāva jāto. Sāpānadoṇiādiavisuddhakaṭṭhā jāto aggikiccaṃ na ca na karoti. Evanti yathā aggi yato kutoci jātopi aggikiccaṃ karotiyeva, evaṃ caṇḍālakulādīsu jātopi dakkhiṇeyyo na na hoti guṇasampadāvasena ariyānaṃ vaṃse pajātattāti āha ‘‘guṇasampattiyā jātimā’’ti. Dhitiyā guṇasampattiyā pamukhabhāvaṃ dassetuṃ ‘‘so hī’’tiādi vuttaṃ. Tattha dhitiyāti vīriyena. Tañhi anuppannānaṃ kusaladhammānaṃ uppādanaparibrūhanehi te dhāreti. Hiriyā dose nisedheti, sammadeva pāpānaṃ jigucchane sati tesaṃ pavattiyā avasaro eva natthi. Monadhammena ñāṇasaṅkhātena ottappadhammena. Kāraṇākāraṇajānanakoti tesaṃ tesaṃ [Pg.261] dhammānaṃ yathābhūtaṃ ṭhānaṃ, pāpadhammānaṃ vā vippakārasabhāvaṭṭhānaṃ jānanako. 出生非为应供之因，因其未排拒导致不应供的诸恶法。所谓“此”(etaṃ)，指戒等行持。应供之因，在于以支分断等方式舍离了致不应供的诸恶法。所谓“彼”(assa)，指婆罗门。所谓“彼义”(tamatthanti)，即以譬喻阐明应供之因的意义。所谓“从娑罗等木所生”，即从娑罗等清净之木所生。从狗槽等不净之木所生之火，亦能成办火事。所谓“如是”(evaṃ)，即如火不论从何而生，皆能成办火事；如是，虽生于旃陀罗(caṇḍāla)之家，若具足功德，亦非不应供，因其已藉功德圆满而生于圣者(ariya)之族姓，故说“由具德而有生”。为显示精进(dhiti)于功德圆满中居首要地位，故说“彼实”等。其中，所谓“精进”(dhiti)，即勇猛(vīriya)。其以令未生善法生起、已生善法增长而持守之。以惭(hiri)止过，若于诸恶法真正厌离，则彼等实无生起之机。以名为智之牟尼法(monadhamma)，以愧法(ottappadhamma)。所谓“知因与非因者”，即如实了知彼彼诸法之状态，或了知诸恶法相违之自性状态者。 Paramatthasaccena nibbānena ārammaṇapaccayabhūtena ariyamaggena danto. Indriyadamenāti tato eva ariyena indriyasaṃvarena upagato. Vidanti tehi saccānīti vedā. Maggavedānaṃ antanti ariyaphalaṃ. Kilesānaṃ antanti tesaṃ anuppādanirodhaṭṭhānaṃ. Yaññoti aggaphalaṃ. Niratthakanti aphalaṃ tesaṃ anāgamanato, āgatānampi aggadakkhiṇeyyābhāvato. Juhati deti. 由圣道(ariyamagga)所调伏，此道以已成所缘缘(ārammaṇapaccaya)的胜义谛(paramatthasacca)涅槃(nibbāna)为所缘。所谓“以根调伏”(indriyadamena)，即此后具足圣者之根律仪(indriyasaṃvara)。因彼等知晓诸谛，故为“吠陀”(veda)。诸道之吠陀的终点，即是圣果(ariyaphala)。诸烦恼(kilesa)的终点，即是彼等不生与息灭之处。所谓“祭祀”(yañña)，即至上之果。所谓“无义”(niratthaka)，即无果，因彼等不再来，纵使再来，亦非至上应供(aggadakkhiṇeyya)。“献祭”(juhati)即“施予”(deti)。 Suyiṭṭhanti sudānaṃ aggadakkhiṇeyyalābhena. Suhutanti tasseva vevacanaṃ. Atha vā suyiṭṭhanti suṭṭhu sammadeva yiṭṭhaṃ sāre upanītaṃ mama idaṃ deyyavatthu. Suhutanti etthāpi eseva nayo. 所谓“善祭”(suyiṭṭha)，即因获得至上应供者(aggadakkhiṇeyya)而为善施。所谓“善供”(suhuta)，是其同义词。又或者，所谓“善祭”(suyiṭṭha)，即“我此施物，已善、已正献祭，已达精要”。所谓“善供”(suhuta)，其理亦然。 Upahaṭamatteti brāhmaṇena ‘‘bhuñjatu bhava’’nti upanītamatte. Nibbattitojamevāti savatthukaṃ aggahetvā vatthuto vivecitaojameva. Tena taṃ sukhumattaṃ gatanti taṃ habyasesaṃ sabbaso sukhumabhāvaṃ gatanti ojāya anoḷārikatāya purimākāreneva paññāyamānataṃ sandhāya vuttaṃ, na pana ojāya eva kevalāya gahaṇaṃ sandhāya. Sā hi avinibbhogavuttitāya visuṃ gaṇhituṃ na sakkā, tasmā devatāhipi savatthukā gayhati. Manussānaṃ vatthūti karajakāyamāha. Oḷārikavatthutāya devānaṃ viya gahaṇī na tikkhāti dibbojasammissatāya sammā pariṇāmaṃ na gacchati. Sukhumāpi samānā dibbojā tena pāyasena missitā oḷārikasammissatāya sukhumavatthukānaṃ devānaṃ sukhadā na hotīti imamatthaṃ dasseti ‘‘goyūse panā’’tiādinā. Paribhogavatthuno oḷārikatāya vā devānaṃ dukkaraṃ sammā pariṇāmetuṃ, dibbojāya garutarabhāvena manussānaṃ. Tenāha bhagavā ‘‘na khvāha’’ntiādi. Samāpatticittasamuṭṭhitā tejodhātu jhānānubhāvasantejitā tikkhatarā hotīti vuttaṃ ‘‘aṭṭha…pe… pariṇāmeyyā’’ti. Bhagavato pana suddheneva pariṇamatīti vuttaṃ ‘‘pākatikenevā’’ti, jhānānubhāvappattena jhānena vinā sabhāvasiddheneva. “仅是供上”是指婆罗门说“请尊者享用”而供上。“仅是所生之精华”是指不取其物质，仅取从物质中分离出的精华。因此它变得精微，是指那供食的残余完全变得精微，这是就其精华的非粗重性、仍以原有形态显现而言，并非单指摄取精华本身。因为它（精华）的性质是不可分离的，无法单独摄取，所以天神们也是连同物质一起摄取的。“人的物质”是指由业所生的身体。因为物质的粗重性，（人的）消化力不像天神那样敏锐，混合了天食后不能完全消化。虽然天食是精微的，但与那乳粥混合后，因与粗重物质混合，不能给身体精微的天神带来安乐。这个意思由“至于牛乳……”等文句所显示。或者说，因为所食物质的粗重性，天神难以完全消化；因为天食的沉重性，人类也难以消化。因此世尊说“我实不见……”等语。由等至心生起的火界，被禅那威力所激发，会变得更猛利，所以说“八……能消化”。但世尊仅凭纯粹的（火界）就能消化，所以说“仅凭自然的”，即无需依靠禅那威力所达到的禅那，仅凭其自然成就的（火界）。 ‘‘Appaharite’’ti ettha appa-saddo ‘‘appiccho’’tiādīsu viya abhāvatthoti āha ‘‘appahariteti aharite’’ti. Pātisatepi pāyase. Na āluḷatīti na āvilaṃ hoti. Anāgantāva gaccheyya ‘‘attanāpi [Pg.262] na paribhuñji, aññesaṃ na dāpesi, kevalaṃ pāyasaṃ nāsesī’’ti domanassappatto. 在“appaharite”(少绿草处)中，“appa”一词如在“appiccho”(少欲)等词中一样，是“无”的意思，所以说“appaharite即aharite(无绿草处)”。即使乳粥被倒掉。“不搅动”是指不浑浊。（如果世尊）不来就离开，（婆罗门）会因“（他）自己不吃，也不给别人，只是毁了这乳粥”而感到忧恼。 Dāru samādahānoti dāruhariddi dārusmiṃ tassa dahanto. Yadītiādi dārujhāpanassa bahiddhabhāvasādhanaṃ asuddhahetūnaṃ paṭipakkhābhāvato tassa. Khandhādīsu kusalāti tesu sabhāvato samudayato atthaṅgamato assādato ādīnavato nissaraṇato jānanato chekā paṇḍitā. Ñāṇajotinti ñāṇamayaṃ jotiṃ. Jālemīti pajjalitaṃ karomi. Niccaṃ pajjalitaggi sabbatthakameva vigatasammohandhakāratāya ekobhāsabhāvato. Sabbaso vikkhepābhāvato niccasamāhitatto. Evaṃ vadatīti caritaṃ brahmacariyaṃ gahetvā carāmīti evaṃ vattamānaṃ viya vadati āsannataṃ hadaye ṭhapetvā. “点燃木柴”是指在木柴堆中燃烧它。“如果……”等语，是为了证明焚烧木柴是外在之事，因为它不能对治不净之因。“于蕴等善巧”是指因了知它们的自性、集起、灭去、味、患、离而成为善巧的智者。“智慧之光”即智慧所成的光明。“我点燃”即令其燃烧。常燃之火，因远离痴暗而成为遍照一切处的一道光明。因完全没有散乱，故恒常专注。“如是说”是指将（涅槃的）临近放在心中，而说“我已行梵行”。 Khāribhāroti khāribhārasadiso. Tenāha ‘‘yathā’’tiādi. Khandhena vayhamānoti kāje pakkhipitvā khandhena vayhamāno. Pathaviyā saddhiṃ phuseti bhārassa garukabhāvena kājassa pariṇamanena. Mānena attano jātiādīni paggaṇhato aññassa tāni na sahatīti āha – ‘‘tattha tattha issaṃ uppādento’’ti, tattha tattha jātiādimānavatthusmiṃ garutaraggahaṇena saṃsīdeyyāti adhippāyo. Kodho dhūmoti yathāpi bhāsuro aggi dhūmena upakkiliṭṭho, evaṃ kodhena upakkiliṭṭho. Ñāṇaggīti tassa kodho dhūmo. Musāvādova mosavajjaṃ. Yathā ñāṇe sati musāvādo natthi, evaṃ musāvāde sati ñāṇampīti tena taṃ nirodhitaṃ viya hotīti āha – ‘‘musāvādena paṭicchannaṃ ñāṇa’’nti. Yathā sujāya vinā brāhmaṇānaṃ yāgo na ijjhati, evaṃ pahūtajivhāya vinā satthu dhammayāgo na ijjhatīti jivhā sujāpariyāyā vuttā. Joti ṭhiyati etthāti jotiṭṭhānaṃ vedi, yaṃ aggikuṇḍaṃ. Sattānaṃ hadayaṃ jotiṭṭhānaṃ ñāṇaggino tattha samujjalanato. Attāti cittaṃ ‘‘āhito ahaṃ māno etthā’’ti katvā. “佉梨担”即如同一佉梨的担子。因此说“譬如……”等。“以肩挑担者”即是放入扁担中以肩挑担者。因担子沉重，扁担弯曲而触及地面。因我慢而高举自己的种姓等，不能忍受他人，故说“处处生嫉妒”。其意为：因处处执取种姓等我慢之事为更重而沉没。“嗔为烟”是指，犹如明亮的火被烟所染污，如是（心）被嗔所染污。对于智慧之火，嗔是其烟。妄语即虚妄过。如有智慧则无妄语，同样，有妄语则无智慧，因此（智慧）就像被它所障碍，故说“智慧被妄语所覆”。犹如没有祭勺，婆罗门的祭祀不能成就；如是，没有广长舌，导师的法祭也不能成就。因此说舌是祭勺的同义词。火焰立于此处，故为“火处”，即祭坛，也就是火坑。众生之心是火处，因智慧之火在此燃烧。“我”即是心，因为（人们）认为“我慢安立于此”。 Dhammo rahadoti assaddhiyādiālasiyābhāvato kilesamalapakkhālanato paramagginibbutāvahanato ariyamaggadhammo anāvilo rahado. Heṭṭhupariyavālukāti viparivattitavālukā hutvā. Āluḷāti [Pg.263] ākulajātā. Paṇḍitānaṃ pasatthoti paṇḍitānaṃ purato seṭṭho. Seṭṭhabhāvena santo pāsaṃso hutvā kilese bhindati samucchindatīti sabbhīti vuccati. Tenāha ‘‘uttamaṭṭhenā’’ti. Tathā cāha bhagavā ‘‘maggānaṭṭhaṅgiko seṭṭho’’ti (dha. pa. 273). “法为湖”是指，因无不信、懈怠等，因能洗净烦恼污垢，因能带来最上之火的熄灭，故圣道法是无浊的湖。“下上之沙”是指沙被翻转。“搅动”即变得混乱。“为智者所赞”即在智者面前为最胜。因其最胜而寂静，值得称赞，能破除、断尽烦恼，故称为“善人”。因此说“以最上义”。世尊也如是说：“诸道中八支道为最胜”。(法句273) Vacīsaccanti iminā ‘‘caturaṅgasamannāgatā vācā suparisuddhā hotī’’ti sammāvācaṃ dasseti. Saccasaṃyamapadehi dassitā maggadhammā idha ‘‘dhammo’’ti adhippetāti āha – ‘‘dhammoti iminā…pe… dassetī’’ti. Maggasaccaṃ gahitaṃ anantaragāthāya anekehi visesetvā vuttattā. Atthatoti pubbaṅgamattādiatthato. Tāya hi sakiccaṃ karontiyā itare sabbepi tadanuvattikā honti. Taggatikattāti sammādiṭṭhiyā upakārakabhāvena tāya samānagatikattā. Ārammaṇañhi vitakkenāhaṭaṃ paññā vicinituṃ sakkoti. Tathā hi so paññākkhandhena saṅgahaṃ gato. Dhammoti sabhāvato samādhi gahito, itare dve tadupakārattā. Tathā hi ‘‘evaṃdhammā te bhagavanto’’tiādīsu (dī. ni. 2.13; ma. ni. 3.197; saṃ. ni. 5.378) samādhi ‘‘dhammo’’ti vutto. Paramatthasaccaṃ gahitaṃ sabbesaṃ seṭṭhabhāvato. Yathāha – ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34). Atthatoti tato eva paramatthato, anantaraṃ vuccamānānaṃ vā maggadhammānaṃ ārammaṇabhāvato. Pañcaṅgāni gahitāni tāsaṃ maggabhāvato. Tīṇi aṅgāni. Brahmacariyaṃ nāmāti etaṃ nibbānagāmi uttamaṭṭhena maggabrahmacariyaṃ nāma. Majjhe sitāti līnuddhaccādiantadvayavivajjanena majjhe majjhimapaṭipadābhāvanaṃ nissitā. Sassatucchedaggahaṇaṃ hettha padhānatāya nidassanamattaṃ. Seṭṭhappattīti seṭṭhabhāvappatti. Ta-kāro padasandhikaroti ‘‘sa ujubhūtesū’’ti vattabbe majjhe ta-kāro padasandhikaro, ‘‘sa dujjubhūtesūti keci paṭhanti, tesaṃ da-kāro padasandhikaro. Sa-iti sundariko brāhmaṇo vuttoti katvā āha ‘‘sa tva’’nti, so tvanti attho. Dhammo sāriyo paridhānabhūtā alaṅkārā etassāti dhammasārī. Atha vā dhammehi sāritavāti dhammasārī, tehi sāretvā ṭhitavāti attho. Tenāha ‘‘kusaladhammehī’’tiādi. 以“语谛”显示正语，即“具足四支的语言是完全清净的”。由“谛”与“律仪”二词所示的道法，在此意为“法”，故说“以法……显示”。取道谛，因在紧接的偈颂中以多种特征说明。从意义上说，是从前导等义而言。因为当它（正见）履行其职责时，其余一切都随之而行。“与其同趣”是指因能助成正见而与它有相同的趣向。因为慧能审查由寻所带来的所缘，因此它（寻）被摄入慧蕴。“法”从自性上取为定，其余二支（正精进、正念）因能助成它。正如在“彼世尊们有如是法”等句中，定被称为“法”。取胜义谛，因其为一切中最胜。如说：“诸比丘，所有有为或无为法，离贪于其中被称为最上。”从意义上说，是从彼胜义而言，或因其是紧接着所说的道法的所缘。取五支，因其为道。三支（正语、正业、正命为戒）。所谓“梵行”，此导向涅槃的道，以最上义而名为“道梵行”。“住于中”是指远离昏沉、掉举等二边，依止于中，即修习中道。此处说执取常见、断见，仅是因其主要而举例。“得最胜”即达到最胜的状态。`ta`字母是连声词。当应说`sa ujubhūtesu`时，中间的`ta`是连声词。有人读作`sa dujjubhūtesu`，对他们来说，`da`是连声词。因为说“sa”是指孙达瑞咖(Sundarika)婆罗门，故说“sa tvaṃ”，意为“so tvaṃ”(彼你)。法是他的核心、衣饰、庄严，故为`dhammasārī`。或者，被诸法所驾驭，故为`dhammasārī`，意为被它们驾驭而住。因此说“以诸善法……”等。 Sundarikasuttavaṇṇanā niṭṭhitā. 孙达瑞咖经释义终。 10. Bahudhītarasuttavaṇṇanā 10. 多女经释义 196. Samantatoti [Pg.264] dakkhiṇavāmānaṃ vasena samantato. Ūrubaddhāsananti ūrūnaṃ bandhanavasena nisajjanaṃ. Dvinnaṃ ūrūnaṃ aññamaññabandhanavasena ābhujitākāraṃ sandhāyāha ‘‘ābhujitvāti bandhitvā’’ti. Heṭṭhimakāyassa anujukaṃ ṭhapanaṃ nisajjāvacaneneva bodhitanti ‘‘ujuṃ kāya’’nti ettha kāya-saddo uparimakāyavisayoti āha ‘‘uparimaṃ sarīraṃ ujukaṃ ṭhapetvā’’ti. Taṃ pana ujukaṭṭhapanaṃ sarūpato payojanato ca dassetuṃ ‘‘aṭṭhārasā’’tiādi vuttaṃ. Parimukhanti ettha pari-saddo abhisaddena samānatthoti āha ‘‘kammaṭṭhānābhimukha’’nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purekkhatoti attho. Pariggahaṭṭho ‘‘pariṇāyikā’’tiādīsu viya. Mukhanti niyyānaṭṭho ‘‘suññatavimokkhamukha’’ntiādīsu viya. Paṭipakkhato niggamanaṭṭho hi niyyānaṭṭho, tasmā pariggahitaniyyānanti sabbathā gahitasammosaṃ pariccattasammosaṃ satiṃ katvā paramaṃ satinepakkaṃ upaṭṭhapetvāti attho. Chabbaṇṇā…pe… nisīdi brāhmaṇassa pasādasañjānanatthaṃ. Aṭavimukhā caramānāti gocaraṃ gaṇhantā. 196. “周遍”(Samantato)是指从右至左全方位。“盘腿坐”(Ūrubaddhāsana)是指以双腿交叠的方式而坐。针对两腿相互交叠盘曲的姿势，说“盘结(ābhujitvā)即交叠(bandhitvā)”。下半身的不正直安放已由“坐”一词所说明，因此“身正直”中的“身”字是指上半身，所以说“上半身保持正直”。为了从形态和作用上说明那正直的安放，因此说“十八”等。“于面前”(Parimukhaṃ)，此处“pari”字与“abhi”字同义，所以说“朝向业处”(kammaṭṭhānābhimukha)，意为排除外缘散乱，专一系念业处。“pari”有摄持义，如在“导引”(pariṇāyikā)等词中。“mukha”(门)有出离义，如在“空解脱门”(suññatavimokkhamukha)等词中。出离义即是从对治法中出离，因此，“摄持出离”(pariggahitaniyyāna)的意思是：完全把握、舍断迷乱，建立正念，从而现起最高的念与慧。六色……坐下，是为了令婆罗门生起净信。“行于林边”(Aṭavimukhā caramānā)是指行乞。 Ajjasaṭṭhinti ajja channaṃ pūraṇī saṭṭhī divasavutti, ajja ādiṃ katvā cha divaseti attho. Accantasaṃyoge cetaṃ upayogavacanaṃ. Ajja chadivasamattakāti ajjato chaṭṭhadivasamattakā. Lāmakāti nihīnā nipphalā. Tenāha ‘‘tilakhāṇukā’’tiādi. “今日第六十日”(Ajjasaṭṭhi)：今日是第六十个日转，意思是“从今日算起的六天”。这是表示持续连接时的用法。“今日仅六天而已”(Ajja chadivasamattakā)的意思是从今日算起的第六天。“劣”(Lāmaka)是低下的、无果的。因此说“芝麻桩”(tilakhāṇukā)等等。 Ussāhenāti uddhaṃ uddhaṃ pasārena abhibhavanena. Taṃ pana nesaṃ abhibhavanaṃ dassetuṃ ‘‘kaṇṇanaṅguṭṭhādīnī’’tiādimāha. “以奋力”(Ussāhena)是指以向上伸展来征服。为了显示他们的征服，所以说“耳、尾等”等等。 ‘‘Uppāṭakapāṇakā’’ti tacaṃ uppāṭetvā viya khādakapāṇakā ūkāmaṅgulādayo. “撕咬身体的虫子”(Uppāṭakapāṇakā)是指那些像撕裂皮肤般咬食的虫子，如虱子、跳蚤等。 Kaḷārapiṅgalāti nikkhantapiṅgalakkhikā, kaḷārapiṅgalāti vā rattagattā ca piṅgalacakkhukā ca. Tilakāhatāti āhatatilakā, tilappamāṇehi bindūhi samantato santhatasarīrā. “迦罗罗频伽罗”(Kaḷārapiṅgalā)是指有着突出的黄褐色眼睛，或指身体红色且眼睛黄褐色。“提罗迦诃多”(Tilakāhatā)是指身上有斑点，全身遍布芝麻大小的斑点。 Paṭigāthāhi brāhmaṇassa dhammadesanaṃ vaḍḍhesīti pakatiyā tassa attanā kathetabbaṃ dhammadesanaṃ pabbajjāguṇakittanavasena sattahi vaḍḍhesi. Pabbajitvāti [Pg.265] iṇāyikānaṃ attano palibodhaṃ tathā tathā jānāpetvā pabbajitvā. 以偈颂增长了婆罗门的说法，即他以赞叹出家功德等七种方式，增益了自己本应宣说的法。“出家”(Pabbajitvā)是指如此这般地告知债权人自己的障碍后而出家。 Yathā ca tattha bhagavā paṭipajji, taṃ dassetuṃ ‘‘puna divase’’tiādi vuttaṃ. 为了展示世尊在那里如何行事，所以说了“次日”等。 Taṃ taṃ kulagharaṃ pesetvāti taṃ taṃ tassa brāhmaṇassa dhītaraṃ tassa tassānucchavikassa brāhmaṇassa dento taṃ taṃ kulagharaṃ pesetvā brāhmaṇadhamme garukaraṇābhāvato. “送到那个那个家族”是指，将那位婆罗门的女儿嫁给与她相配的婆罗门，之所以送到各个家族，是因为不尊重婆罗门法。 ‘‘Naṭṭhe mate pabbajite, napuṃsakepi bhattari; Itthiyā patiseṭṭhāya, na añño pati icchiyo’’ti. – “夫失、夫死或出家，或夫为阉人；贤妇不应再求他夫。” Ayañhi brāhmaṇadhammo. Ayyikaṭṭhāneti mātāmahiṭṭhāne ṭhapesi satthu cittārādhanavasenāti. 这确实是婆罗门的习俗。“在祖母的位置上”(Ayyikaṭṭhāne)是指，为了取悦导师，他将她安置在外祖母的位置上。 Bahudhītarasuttavaṇṇanā niṭṭhitā. 多女经释义终。 Paṭhamavaggavaṇṇanā niṭṭhitā. 初品释义终。 2. Upāsakavaggo 2. 优婆塞品 1. Kasibhāradvājasuttavaṇṇanā 1. 耕者巴罗多迦经释义 197. Dakkhiṇāgirisminti dakkhiṇāgirijanapade, tasmiṃ dakkhiṇāgirijanapade dakkhiṇāgirivihāre. Khandhesu ṭhapetvā yuge yottehīti yottarajjūhi yuttāni payojitāni icceva attho. 197. “在南方山”(Dakkhiṇāgirismiṃ)是指在南方山地区；在那南方山地区中的南方山寺院。“将轭置于肩上，用轭和缰绳”意思是：用轭绳连接、套上，就是这个意思。 Paṭhamadivaseti vapanadivasesu paṭhamadivase āraddhadivase. Pañcaṅgānipi paripuṇṇāni, pageva itaraṅgānīti dassetuṃ ‘‘paripuṇṇapañcaṅgā’’icceva vuttaṃ. Haritālamanosilāañjanehi uratthanādīsu ṭhapitattā ābhāya ujjalagattā. Avasesā balībaddā. Kilantagoṇaṃ mocetvā akilantassa yojanaṃ kilantaparivattanaṃ. “初日”(Paṭhamadivase)是指播种日中的第一天，即开始的那一天。为了显示五支也完全圆满，更不用说其他的支分了，所以只说“圆满五支”。因为在胸口等处涂上了雄黄、雌黄、眼影，所以身体因光辉而明亮。剩下的是公牛。解下疲惫的牛，换上未疲惫的牛，这叫做更换疲惫的牛。 Sīhakuṇḍalānīti sīhamukhakuṇḍalāni. Brahmaveṭhananti brahmuno veṭhanasadisaṃ, assanakhaveṭhanasadisanti attho. “狮耳环”(Sīhakuṇḍalāni)即狮面耳环。“梵天缠”(Brahmaveṭhanaṃ)是指像梵天的头巾，意思是像马蹄形的头巾。 Buddhānaṃ [Pg.266] kiccāni kālavasena vibhattāni pañca kiccāni bhavanti. Purebhattakiccanti bhattato pubbe buddhena kātabbakiccaṃ. Vītināmetvāti phalasamāpattiyā kālaṃ vītināmetvā. Kadāci ekotiādi tesaṃ tesaṃ vineyyānaṃ vinayanānurūpapaṭipattidassanaṃ. Pakatiyāti pakatibuddhavesena. Buddhānaṃ hi rūpakāyassa asītianubyañjanapaṭimaṇḍita-bāttiṃsamahāpurisa- lakkhaṇa-kāyappabhā-byāmappabhā-ketumālāvicittatā buddhaveso. Kadāci anekehi pāṭihāriyehi vattamānehīti iminā pāramīnaṃ nissandabhūtāni pāṭihāriyāni rucivaseneva pakāsanakāni bhavanti, na sabbadāti dasseti. Evañca katvā ‘‘indakhīlassa anto ṭhapitamatte dakkhiṇapāde’’tiādivacanaṃ samatthitaṃ hoti. Bhagavato kāye pītarasmīnaṃ yebhuyyatāya ‘‘suvaṇṇarasasiñcanāni viyā’’ti vatvā kāyamhi nīlādirasmīhi tahaṃ tahaṃ pītamissitaṃ sandhāya ‘‘vicitrapaṭaparikkhittāni viya cā’’ti vuttaṃ. Madhurenākārena saddaṃ karonti tuṭṭharavaravanato. 诸佛的事业，依时间分为五种。“食前业”(Purebhattakicca)是指佛陀在饭食前应做之事。“度过时间”是指以果定度过时光。“有时独自”等情形，是为应调伏者示现随顺调伏的修行方式。“自然”是指佛陀本然之相。诸佛的色身具足八十种随形好庄严、三十二大士相、身光、寻光、以及由种种光芒组成的顶髻，此即佛陀的形貌。“有时以种种神通示现”，此句显示，由波罗蜜所生的神通，仅随其意乐而显现，并非时时如此。如此说明后，“右脚置于帝释柱之内”等语句便能成立。世尊身上以黄光居多，所以说“如以黄金液浇灌一般”，而身上在不同地方也混合着蓝色等光芒，所以又说“如以种种色彩的布匹围绕一般”。以悦耳的方式发出声音，出自满足的妙音。 Tatthāti vihāre. Gandhamaṇḍalamāḷeti hatthena kataparibhaṇḍe samosaritagandhapupphadāme maṇḍalamāḷe. “在那里”(Tattha)，即在寺院中。“香花圆厅”(Gandhamaṇḍalamāḷe)，即指以手工制作的陈设和堆积的香花花鬘所装饰的圆厅。 Upaṭṭhāneti pamukhe. ‘‘Ovadatī’’ti vatvā tatthovādaṃ sāmaññato dassetuṃ, ‘‘bhikkhave’’tiādi vuttaṃ. Sampattīti cakkhādiindriyapāripūri ceva hatthādisampadā ca. Samassāsitakāyo kilamathavinodanena. ‘‘Tañca kho samāpajjanenā’’ti vadanti. Dutiyabhāgeti iminā aparabhāgaṃ tayo bhāge katvā tattha purimabhāgaṃ seyyanisajjāvasena samāpattīhi vītināmetīti dasseti. Lokanti rājagahādīsu yaṃ tadā upanissāya viharati, tattha aññattha vā bujjhanakaṃ vineyyasattalokaṃ buddhacakkhunā voloketi. Kālayuttanti tesaṃ indriyaparipākakālānurūpaṃ. Samayayuttanti tasseva vevacanaṃ. Samayayuttanti vā tehi ājānitabbavisesapaṭilābhānurūpaṃ. “侍奉”(Upaṭṭhāne)意为在面前。“教诫”(Ovadati)一词说完后，为了在那里以一般方式显示教诫，所以说了“比丘们”等语。“成就”(Sampatti)是指眼等诸根圆满，以及手等肢体完备。“身体舒适”(Samassāsitakāyo)是指通过消除疲劳来使身体舒适。“并且通过入定来完成”这样说。“第二部分”是用这个词将后夜分为三个部分，说明在那里以前半部分以坐卧的方式通过入定来度过。“世间”(Loka)是指当时所依止居住的王舍城等地，或者在其他地方，用佛眼观察那些应该被调伏的可教化众生。“时机相应”(Kālayutta)是指与他们的诸根成熟时机相应。“时节相应”(Samayayutta)是它的同义词。或者说，“时节相应”是指与他们应知的特殊功德之证得相应。 Paṭisallīnoti kālaparicchedaṃ katvā samāpattiṃ samāpanno. Adhippāyaṃ sampādento taṃ avirādhento, ajjhāsayānurūpanti attho. “独处”(Paṭisallīno)是指划定时间界限后进入禅定。“实现意图”，不违背它，意思是“随顺自己的意乐”。 Sakala…pe… devatāyoti ettha lokadhātusākalyaṃ daṭṭhabbaṃ, na devatāsākalyaṃ. Na hi mahāsamaye viya sabbadā majjhimayāme dasasahassacakkavāḷe [Pg.267] sabbattha sabbā devatā satthu samīpaṃ upagacchanti. Kilāsubhāvo kilamatho. “一切……乃至天神”等，此处应理解为整个世界系统，而非全部天神。因为并非像大集会时那样，总是在中夜时分，一万个轮围世界的所有天神都来到导师身边。“疲倦的状态”就是疲倦。 Vihāracīvaraparivattanavasenāti vihāre nivatthanivāsanaparivattanavasena. Ādiyitvāti pārupanavasena gahetvā. Tenāha ‘‘dhāretvā’’ti. Bhikkhācāranti bhikkhatthaṃ caritabbaṭṭhānaṃ. “以更换寺院衣物为由”(Vihāracīvaraparivattanavasena)是指以更换在寺院中所穿的下衣为由。“取用”(Ādiyitvā)即以穿着的方式拿取。因此说“穿着”(dhāretvā)。“行乞处”(Bhikkhācāra)是指为了乞食而应该行走的地方。 Atirocamānanti taṃ taṃ atikkamitvā samantato sabbadisāsu virocamānaṃ. Sarīrappabhanti attano sarīrappabhaṃ. Jaṅgamaṃ viya padumasaranti ratanamayakiñjakkhaṃ rajatamayakaṇṇikaṃ samantato samphullitakañcanapadumaṃ sañcārimasaraṃ viya. Gaganatalanti abbhamahikādiupakkilesavigamena suvisuddhaākāsatalaṃ viya. Tampi hi tārāgaṇakiraṇajālasamujjalatāya samantato virocati. Kanakasikharanti kanakagirisikharaṃ. Siriyā jalamānanti sabbaso anavajjāya sabbākārena paripuṇṇakāyatāya anaññasādhāraṇāya rūpakāyasiriyā samujjalaṃ, yassā rucirabhāvo viddhe vigatavalāhake puṇṇamāsiyaṃ paripuṇṇakalamanomamaṇḍalaṃ candamaṇḍalaṃ atirocati, pabhassarabhāvo sahassaraṃsikiraṇatejojālasamujjalaṃ sūriyamaṇḍalaṃ abhibhavati, hemasamujjalabhāvo tadubhaye abhibhuyya pavattamānaṃ ekakkhaṇe dasasahassilokadhātuvijjotanasamattha-mahābrahmuno pabhāsamudayaṃ abhivihacca bhāsati tapati virocati. “超越一切光明者”，即超越种种光明而遍照十方一切处所。“身光”，即自身所发之光。“如移动的莲花池”，其宝茎为宝石所造，花蕊为白银所造，四周盛开着黄金莲花，犹如可以随意移动的池塘。“虚空界”，犹如乌云尘埃等污垢消散后极其清净的虚空。那虚空也因繁星的光芒交织而遍照四方。“金山峰”，即黄金山的山顶。“威光炽盛”，以其完全无过失、各方面圆满、独一无二的色身威光而闪耀，其美好胜过无云满月之圆满月轮，其光辉超越千道光芒炽盛的日轮，其金色光辉超越日月，在一瞬间能照亮一万个世界，甚至胜过大梵天（Mahābrahmā）的光芒，照耀、发热、闪耀。 Samantapāsādiketi samantato pasādāvahe. Tañca kho sabbaso saritabbatāyāti āha ‘‘pasādanīye’’ti. Uttamadamathasamathamanuppatteti kāyavācāhi anuttaraṃ dantabhāvañceva anuttaraṃ cittavūpasamañca sampatte. Appasādenāti pasādābhāvena, pasādapaṭikkhepena vā assaddhiyena. Ubhayathāpi noti appasādo macchariyanti ubhayathāpi no eva, atha kho anattamanatāya upārambhādhippāyena apasādento, bhagavato mukhato kiñci desetukāmo vā evamāha. Tattha kāraṇaṃ dassento ‘‘bhagavato panā’’tiādimāha. Atittanti tittiṃ agacchantaṃ. Kammabhaṅganti kammahāniṃ. “普端严”（Samantapāsādikā）意指能从各方面带来净信。为了能完全忆持，故说“令人净信”。“成就最上调伏与寂止”（Uttamadamathasamathamanuppatte）意指以身语成就无上调伏，心亦证得无上寂止。“不生净信”（Appasādena）意指缺乏净信，或拒绝净信而生不信。“两者皆非”（Ubhayathāpi no）意指不生净信与吝啬皆非此意，而是因为心怀不满，意欲责难，或欲从世尊（Bhagavā）口中听闻教法，故如是说。为阐明其因，故说“然而世尊”等。“不满足”（Atittaṃ）意指不感满足。“业损减”（Kammabhaṅgaṃ）意指业之亏损。 Tikkhapañño esa brāhmaṇo, tathā hi na cirasseva arahattaṃ sacchikarissati. Kathāpavattanatthampi evamāha – ‘‘evaṃ ahaṃ imassa kañci dhammaṃ sotuṃ [Pg.268] labhissāmī’’ti. Veneyyavasenāti attano kasanakāribhāvakittanamukhena vinetabbapuggalavasena. 这位婆罗门(brāhmaṇa)智慧敏锐，故不久即可证得阿罗汉果。为开启话题，他如是说：“如此我将能从他那里听到一些法。”“以应调伏者故”(Veneyyavasena)，意指通过宣说自己耕作之事，是就应被调伏的个人(puggala)而言。 Oḷārikānīti pākatikāni. ‘‘Esa uttamadakkhiṇeyyo’’ti sañjātabahumāno. Pāḷiyaṃ ‘‘yugaṃ vā naṅgalaṃ vā’’ti vā-saddo avuttavikappattho. Tena bījādiṃ saṅgaṇhāti, tasmā bījaṃ vā īsaṃ vā pariggahayottāni vāti ayamattho dassito hoti. Tathā hi bhagavā brāhmaṇassa paṭivacanaṃ dento ‘‘saddhā bīja’’ntiādimāha. Pubbadhammasabhāgatāyāti paṭhamaṃ gahitadhammasabhāgatāya. Yaṃ panettha vattabbaṃ, taṃ aṭṭhakathāruḷhameva gahetabbañca saddato atthāpattito vā idha daṭṭhabbaṃ. Buddhānaṃ ānubhāvo ayaṃ, yadidaṃ pasaṅgāgatadhammamukhena desanaṃ ārabhitvā veneyyavinayanaṃ. “粗显”（Oḷārika）意即自然。“此是最上应供者”——由此生起极大的恭敬心。巴利语中“轭或犁”（yugaṃ vā naṅgalaṃ vā）的“或”字，是未明示之选择义。因此包含种子等，故“种子或轭或缰绳等”即表明此义。例如，世尊（Bhagavā）回答婆罗门（brāhmaṇa）时说“信是种子”等。“先前得法相应”（Pubbadhammasabhāgatāya）意指与最初接受之法相应。此处应说者，皆应依照义注所载，或从字面、或从意义推断来理解。诸佛之威力即是如此，能以随顺机缘之说法为开端，来调伏应被调伏者。 Ananusandhikāti pucchānusandhivasena ananusandhikā. Evanti idāni vuccamānākārena. Etthāti etissā desanāya. Soti bhagavā. Tassāti brāhmaṇassa. Anukampāyāti asabbaññū hi satipi anukampāya pucchitamatte tiṭṭheyya, tathā jānantopi ananukampako, bhagavā pana ubhayadhammapāripūriyā ‘‘idaṃ apucchita’’nti aparihāpetvā katheti. Samūlantiādinā saṅkhepena vuttamatthaṃ vivaranto ‘‘tatthā’’tiādimāha. Tattha bījassa kasiyā mūlabhāvo nānantariyato tappamāṇavidhānato cāti āha ‘‘tasmiṃ…pe… kattabbato’’ti. Tena anvayato byatirekato ca bījassa kasiyā mūlabhāvaṃ vibhāveti. Kusalāti iminā akusalā tato aññathāpi karonti, taṃ pana appamāṇanti dasseti. “无后续”（Ananusandhikā）意指不以提问为依据，故无后续。“像这样”（Evaṃ）意指现在所要讲的方式。“这里”（Ettha）意指此开示。“是”（So），意指世尊（Bhagavā）。“他的”（Tassa），意指那位婆罗门（brāhmaṇa）。“因为怜悯”（Anukampāya），即使非一切知者，若有怜悯心，亦会仅回答所问；而即使知晓却无怜悯者，亦是如此。然而世尊（Bhagavā）具足两种圆满，不会因对方未问而略去不谈，而是会开示。“有根”（Samūlaṃ）等是简略之说，为阐明其义，故说“在那里”等。在那里，种子是耕作的根本，因为其不可或缺性与定量标准，故说“在那个……应该做”。通过顺向与逆向的方式，阐明了种子是耕作根本的道理。“善巧者”（Kusala）以此说明，不善巧者即使会反其道而行，但他们没有衡量标准。 Tassāti brāhmaṇassa bījaṭṭhāniyassa dhammassa ca upakārabhāvato. Dhammasambandhasamatthabhāvatoti tathā vuttadhammassa phalena sambandhituṃ yojetuṃ samatthabhāvato. Tapo vuṭṭhīti vuttavacanaṃ sandhāya vuttaṃ. Saṅkhepato vuttamatthaṃ pākaṭaṃ kātuṃ ‘‘ayaṃ hī’’tiādi vuttaṃ. Kassakassa upakārassa bījassa anantaraṃ vuṭṭhi vuccamānā aṭṭhāne vuttā nāma na hoti. Kasmā? Bījassa vappakāle anurūpāya vuṭṭhiyā icchitabbato, tasmā avasāne majjhe vā vuccamānāya dhammasambandhasamatthatā tassā vibhāvitā na siyā. Attano avisayeti jhānādiuttarimanussadhamme. Pacchāpīti kasisambhārakathanato pacchāpi. Vattabboti ekantena vattabbo. Tadanantaraṃyevāti bījānantaraṃyeva. Vuccamānā vuṭṭhi samatthā hoti[Pg.269], bījassa phalena sambandhane samatthāti dīpitā hoti anantaravacaneneva tassā āsannaupakārattadīpanato. “彼”（Tassa），是指对婆罗门以及对作为种子的法有助益故。能与法相应，是指所说的法能够与果相连结、结合的能力。“苦行是雨”（Tapo vuṭṭhi），是针对前面所说的话而说的。为了让简略说出的意思更加明白，所以说了“此即”等。对于农夫的帮助来说，在种子之后说降雨，似乎不合时宜，实则不然。为什么呢？因为在播种的时候正需要合适的雨水，所以如果在后期或者中间再说，便不能阐明其与法相应之能力。“自己所不涉之境”，是指禅定等超人法。“其后亦然”，是指在说了耕作的用具之后。“必定当说”，是肯定要说的。“紧随其后”，是指在种子之后立即（说）。所说的雨水是有作用的，即是阐明其能与种子的果实相连，此乃藉由“紧随其后”一词，以显示其直接的助益性。 Sampasādalakkhaṇāti pasīditabbe vatthusmiṃ sammadeva pasīdanalakkhaṇā. Okappanalakkhaṇāti saddheyyavatthuno evametanti pakkhandanalakkhaṇā. Mūlabījantiādīsu mūlameva bījaṃ mūlabījaṃ. Esa nayo sesesupi bījagāmassa adhippetattā. Bhūtagāmo pana mūlaṃ bījaṃ etassāti mūlabījantiādinā veditabbo. Bījabījanti pañcamaṃ pana paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato virūhanasamatthe sāraphale niruḷho bījasaddo tadatthasiddhiyā mūlādīsupi kesuci pavattatīti tato nivattanatthaṃ ekena bīja-saddena visesetvā vuttaṃ ‘‘bījabīja’’nti ‘‘dukkhadukkhaṃ rūparūpa’’nti ca yathā. Evampi iminā atthena imassapi nippariyāyova bījabhāvoti dassento āha ‘‘taṃ sabbampi…pe… gacchatī’’ti. 信乐相，即于应信乐之事物上，正确生起信乐之相。决定相，即于可信之事物，如是决定并投入之相。于“根本种子”等词中，根本即是种子，故称根本种子。此理亦适用于其余词语，因其皆以种子类为旨。然植生类，则以根本为种子，故当依“根本种子”等词而解。“种子种子”，此第五（种）词，乃指于其他因缘聚合时，因其为生起相似果之殊胜原因，故“种子”一词，便固定用以表示具生长能力之精华果。为成就此义，“种子”一词亦为某些人用于根本等处。为免混淆，故以一“种子”特指之，称“种子种子”，犹如“苦苦”、“色色”。如是亦以此义显示，即便如此，此种子之义亦无任何不同，故说“彼一切皆……趣向”。 Idāni kathañci vattabbe saddhāya opammatte bīje saddhāya bījabhāvaṃ vibhāvetuṃ ‘‘tattha yathā’’tiādi āraddhaṃ. Kāmaṃ saddhūpanisaṃ sīlaṃ, tathāpi samādhissa viya sabbesampi anavajjadhammānaṃ ādimūlabhāvato saddhāyapi patiṭṭhā hotīti āha ‘‘heṭṭhā sīlamūlena patiṭṭhātī’’ti. Yasmā sabbasseva puggalassa saddhāvasena samathavipassanārambho, tasmā sā ‘‘upari samathavipassanaṅkuraṃ uṭṭhāpetī’’ti vuttā. Tanti dhaññabījaṃ. Pathavirasaṃ āporasanti sasambhārapathavīāpesu labbhamānaṃ rasaṃ. Gahetvāti paccayaparamparāya gahetvā. Dhaññaparipākagahaṇatthanti dhaññaparipākanibbattiatthaṃ. Rasanti saddhāsīlamūlahetusamathavipassanābhāvanārasaṃ ādiyitvā. Ariyamagganāḷenāti ariyamaggasotena ariyaphaladhaññaparipākagahaṇatthanti ariyaphalameva dhanāyitabbato dhaññaṃ tassa nibbattiatthaṃ. Dhaññanāḷaṃ nāma kaṇḍassa nissayabhūto pacchimadeso, kaṇḍo tabbhantaro taṃnissayoyeva daṇḍo. Pasavo nāma pupphaṃ. Vuddhinti avayavapāripūrivasena vuddhiṃ. Virūḷhinti mūlasantānadaḷhatāya viruḷhataṃ. Vepullanti pattanāḷādīhi vipulabhāvaṃ. Khīraṃ janetvāti taruṇasalāṭukabhāvappattiyā taṇḍulassa bījassa bījabhūtaṃ khīraṃ uppādetvā. Esāti saddhā. Patiṭṭhahitvāti kammapathākammapathasammādiṭṭhisahitena ādito pavattasīlamattena patiṭṭhahitvā. Vuddhintiādīsu suparisuddhāhi sīlacittavisuddhīhi vuddhiṃ, diṭṭhikaṅkhāvitaraṇavisuddhīhi virūḷhiṃ. Maggāmaggapaṭipadāñāṇadassanavisuddhīhi vepullaṃ patvā. Ñāṇadassanavisuddhikhīranti [Pg.270] sādurasasuvisuddhibhāvato ñāṇadassanavisuddhisaṅkhātaṃ khīraṃ janetvā. Aneka…pe… phalanti anekapaṭisambhidā-anekābhiññāṇaparipuṇṇaṃ arahattaphalasīsaṃ nipphādeti. 现在，为了阐明信的种子性，以信为喻，故说“譬如”等语。虽然戒以信为助缘，然而，如同定一般，信乃一切无过失法之根本，故信亦是所依处，因此说“以下戒根为所依”。因为一切个人(puggala)的止观修习皆以信为开端，故说信“于其上发起止观的嫩芽”。此中，“谷种”指稻谷的种子。“地味”指包含于资生的大地与水界中的养分。“摄取”指通过因缘相续而摄取。“为成熟谷实故”，指为令谷实成熟而生起。“味”指摄取以信和戒为根本因的止观修习之味。“以圣道茎管”指通过圣道流，“为证得圣果谷实成熟故”，指圣果本身应被珍视如同谷物，为令其生起。“谷茎”指稻秆的底部，乃稻秆所依的基础；稻秆则为谷茎内部的支撑结构。“花穗”指谷物开花时的花。“增长”指各组成部分的圆满。“茂盛”指根系坚固、生长茂盛。“广大”指枝叶、茎干等的舒展状态。“生乳”指谷粒于幼嫩时期，种子内部所含的乳白色浆液，乃种子生长的养分来源。“此”指信。“安立”指以伴随关于业道与非业道的正见、从最初开始行持的戒而安立。“增长等”指通过极清净的戒清净与心清净而增长，通过见清净与度疑清净而茂盛，通过道非道智见清净与行道智见清净而达广大。“智见清净乳”指由于极佳妙纯净的状态，所生起的名为智见清净的乳。“无量……果”指成就具无量无碍解、无量神通的圆满阿罗汉果。 Bījakiccakaraṇatoti bījakiccassa karaṇato. Yañhi taṃsadisassa visadisassa ca attano phalassa patiṭṭhāpanasambandhananipphādanasaṅkhātaṃ bījassa kiccaṃ, tassa karaṇato nibbattanato ‘‘evaṃ saddhā bījakicca’’nti vuttaṃ. Iminā anaññasādhāraṇaṃ saddhāya kusaladhammānaṃ bījabhāvaṃ dasseti. Sā cātiādinā tamevatthaṃ samattheti. Idāni tattha āgamaṃ dassento ‘‘saddhājāto’’tiādimāha. Tena yathā sappurisūpanissayassa saddhammassavanassa ca, evaṃ anavasesāya sammāpaṭipattiyā saddhā mūlakāraṇanti dasseti. “行种子作用故”(Bījakiccakaraṇato)是“行种子作用”(bījakiccassa karaṇato)的意思。即所谓建立、联系并产生与其同类或异类果实的种子作用，因行此作用、令其生起，故说“如是，信行种子作用”。藉此显示信作为诸善法种子的不共性。以“彼亦”等语，支持此义。现在，为展示经教依据，而说“信所生”等。由此表明，如同亲近善士与听闻正法，信是一切圆满正行的根本原因。 Indriyasaṃvaro vīriyañca akusaladhamme, dukkarakārikā dhutaṅgañca akusaladhamme ceva kāyañca tapati vibādhatīti tapoti vuccati. Indriyasaṃvaro adhippeto vīriyassa dhorayhabhāvena gayhamānattā, itaresaṃ vuṭṭhibhāvassa anuyuñjamānattā. Ādi-saddena kalalaṅgāravuṭṭhiādīnaṃ saṅgaho. Samanuggahitanti upagataṃ. Viruhanāmilāyananipphattivacanehi dhaññabījasantānassa viya tesaṃ vuddhiyā saddhābījasantānassa tapovuṭṭhiyā ādimajjhapariyosānesu upakārataṃ dasseti. 根律仪与精进，以及难行与头陀行，因能烧灼、恼害不善法与身体，故称为“苦行”(tapo)。此处意指根律仪，因其以精进的负重性而被执取；其余则以雨水之相而被勤修。“等”字包含泥雨、炭火雨等。“摄受”(Samanuggahitaṃ)指获得。通过“发芽”、“不枯萎”、“成就”等词，显示了苦行之雨，对于信种子的相续，在初、中、后阶段的成长所起的助益作用，如同（雨水）对于谷种的相续一样。 Purimapadesupīti api-saddena parapadesupīti attho daṭṭhabbo ‘‘hirī me īsā, mano me yotta’’nti icchitattā, ‘‘sati me’’ti ettha me-saddo ānetvā yojetabbo. Udakampi tāva dātabbaṃ hoti nadītaḷākādito ānetvā. Vīriyabalībadde catubbidhe yojetvā. Niccakālaṃ atthīti vacanaseso. “于前文诸处亦”(Purimapadesupi)一句，通过“亦”(api)字，应理解为也意指“于他处亦然”，因为经中说“惭为我轭，意为我索”(hirī me īsā, mano me yotta)。在“念为我……”(sati me...)这句中，应引入“我的”(me)一词并与之结合。水也应从河、湖等处取来供应。套上四种精进的公牛。“恒常存在”是未尽之语。 Saha vipassanāya maggapaññā adhippetā amatapphalāya kasiyā adhippetattā. Vipassanā paññā cāti duvidhāpi paññā upanissayā hoti visiṭṭhabhāvato. Tenāha ‘‘yathā hī’’tiādi. Paññāti pakārehi jānātīti paññā. Paññavataṃ paññā purato hoti yonisomanasikārassa visesapaccayabhāvato, sahajātādhipatīsu ca ukkaṭṭhabhāvato. Sirīti sobhaggaṃ. Sataṃ dhammā saddhādayo, anvāyikāti anugāmino. Īsābaddhā hotīti hirisaṅkhātaīsāya baddhā hoti[Pg.271], paññāya kadāci appayogato manosīsena samādhi idha vuttoti āha ‘‘manosaṅkhātassa samādhiyottassā’’ti. Samaṃ upanetvā bandhitvā baddharajjukattā samādhiyottaṃ. Ekato gamananti līnaccāraddhasaṅkhātaṃ ekapassato gamanaṃ vāreti. Majjhimāya vipassanāvīthiyā paṭipādanato kāyādīsu subhasukhaniccattabhāvavigamane paññāya visesapaccayā satīti vuttaṃ – ‘‘satiyuttā paññā’’ti tassā sativippayogāsabbhāvato. Santatighanādīnaṃ ayaṃ viseso – purimapacchimānaṃ dhammānaṃ nirantaratāya ekībhūtānaṃ viya pavatti santatighanatā, ekasamūhavasena ekībhūtānamiva pavatti samūhaghanatā, dubbiññeyyakiccabhedavasena ekībhūtānamiva pavatti. Kiccaghanatā, ekārammaṇavasena ekībhūtānamiva pavatti ārammaṇaghanatā. Sabbesaṃ, sabbāni vā kilesānaṃ mūlasantānakāni sabba…pe… santānakāni. Anuppayogo hi attho. Padāletīti bhindati samucchindati. Sā ca kho ‘‘padāletī’’ti vuttā lokuttarāva paññā anusayappahānassa adhippetattā. Santatighanādibhedanā pana lokiyāpi hoti vipassanāvasena ghanavinibbhogassa nipphādanato. Tenāha ‘‘itarā pana lokikāpi siyā’’ti. 与观(vipassanā)相应的道慧，因意在达成不死果的耕耘而被作为主旨。观慧与道慧，此二种慧因其殊胜性而成为强依止。故说“譬如”等。“慧”(paññā)，以种种方式了知事物，故称慧。于具慧者，慧行于前，因慧是如理作意之殊胜缘，且于俱生增上法中最为殊胜。“光辉”(siri)，乃美好、庄严之义。“善法”，指信等；“随行者”，即随从者。“被轭所系缚”，即被名为惭之轭所系缚。因慧有时不被运用，此处以心为犁头，说定为轭索，故说“名为心的定轭索”。平等地引导并系缚，因其为被系缚之绳，故称定轭索。“共同前进”指它能防止偏向一侧的行进，即所谓的昏沉与掉举。因于中道观之行道中，为于身等中去除净、乐、常之相，念是慧之殊胜缘，故说“与念相应之慧”，因慧不与念分离。“相续密集”等之区别在于：前后诸法无间断，犹如一体般运作，是为相续密集；犹如一聚集体般运作，是为集合密集；因难以区分之作用而犹如一体般运作，是为作用密集；犹如一目标般运作，是为目标密集。所有烦恼，或言，所有烦恼之根本相续……乃至……相续。“不运用”即是其义。“破除”，乃打破、断除。此所说之“破除”，唯是出世间慧，因其旨在断除随眠。然而，对相续密集等之破除亦可是世间法，因其通过观而成就密集之分解。故说“其余亦可是世间法”。 Hirīyatīti lajjati, jigucchatīti attho. Tasmā ‘‘pāpakehi dhammehī’’ti nissakkavacanaṃ daṭṭhabbaṃ, hetumhi vā karaṇavacanaṃ. Ottappampi gahitameva, na hi lajjanaṃ nibbhayaṃ pāpabhayaṃ vā alajjanaṃ atthīti. Rukkhalaṭṭhīti rukkhadaṇḍo. Tena padesena kasanato visesato naṅgalanti vuccatīti āha ‘‘īsā yuganaṅgalaṃ dhāretī’’ti. Kāmaṃ paññārahitā hirī atthi, hirirahitā pana paññā natthevāti āha ‘‘hiri…pe… abhāvato’’ti. Sandhiṭṭhāne kampanābhāvato acalaṃ. Thirabhāvena asithilaṃ. Hiripaṭibaddhapaññā paṭipakkhavasena ca asithilabhāvena ca acalā asithilāti āha ‘‘abbokiṇṇā ahirikenā’’ti. Nāḷiyā minamānapuriso viya ārammaṇaṃ munāti paricchedato jānātīti mano. Manosīsenāti manaso apadesena. Taṃsampayuttoti iminā kuntasahacaraṇato puriso kunto viya manasahacaraṇasamādhi ‘‘mano’’ti vuttoti dasseti. Sārathināti kassakena. So hi idha balībaddānaṃ sāraṇato pācanato ‘‘sārathī’’ti adhippeto. Ekābandhananti ekābaddhakaraṇaṃ. Sakakicceti sakakiccena yutte. Tena hi īsādīsu [Pg.272] yathārahaṃ bandhitvā ekābaddhesu katesu naṅgalesu kiccaṃ ijjhati, no aññathāti taṃ ‘‘sakakicce paṭipādetī’’ti vuttaṃ. Avikkhepasabhāvenāti attano avikkhepasabhāvena. Bandhitvāti sahajātādipaccayabhāvena attanā sambandhitvā. Sakakicceti hirīādīhi yathāsakaṃ kattabbe kicce. “惭”(hirī)即是羞耻，厌恶之义。因此，“于诸恶法”(pāpakehi dhammehī)应视为离格，或在原因义中视为具格。“愧”(ottappa)亦被含摄，因为羞耻不会是无畏的，对恶的怖畏也不会是无耻的。“木棍”(Rukkhalaṭṭhi)即树木的棍子。因以该部分耕作，故特别被称为犁，因此说“犁柄(īsā)支撑着轭与犁(yuganaṅgalaṃ)”。即使无慧之惭存在，然无惭之慧则绝不存在，故说“惭……乃至……不存在故”。因在连接处没有动摇，故为不动。因坚固的性质，故不松弛。与惭系缚之慧，因对治之故及不松弛之故，为不动、不松弛，因此说“不与无惭者混杂”。犹如以量器测量之人，能以界限了知所缘，故称“意”(mano)。“以意为首”(Manosīsena)，即以意之名义。“与彼相应”(Taṃsampayutto)，以此显示：犹如与矛(kunta)同行之人被称为矛兵，与意同行的定被称为“意”。“御者”(Sārathi)就是农夫。他在此处因驾驭并驱使牛只，故被称为“御者”。“单一系缚”(Ekābandhana)即是单一的束缚。“各司其职”(sakakicce)即是和各自的职责相应。因此，当在犁柄(īsā)等处如法系缚，使犁具成为一体时，其作用方能成就，否则不能，故说“使其各司其职”。“以不散乱之自性”(Avikkhepasabhāvena)，即以其自身不散乱之自性。“系缚”(Bandhitvā)，即以俱生等缘之故，自身相连。“各司其职”(Sakakicce)，即惭等各自应行之职事。 Cirakatādimatthanti cirabhāsitampi atthaṃ. Sarati anussarati kāyādiṃ asubhādito nijjhāyati. Phāletīti padāleti. Pājenti gamentīti taṃ pājanaṃ. Idha imasmiṃ sutte ‘‘pācana’’nti vuttaṃ ja-kārassa ca-kāraṃ katvā. Phālapācananti imamatthaṃ dassetuṃ ‘‘yathā hi brāhmaṇa…pe… satī’’ti vuttaṃ. Idāni tamatthaṃ vitthārato dassento ‘‘tattha yathā’’tiādimāha. Naṅgalaṃ anurakkhati bhijjanaphālanato. Purato cassa gacchatīti assa naṅgalassa kassane bhūmiyā vilikhane purato gacchati pubbaṅgamā hoti. Gatiyoti pavattiyo. Samanvesamānāti saraṇavasena gavesamānā. Ārammaṇe vā kāyādike upaṭṭhāpayamānā asubhādivasena paññānaṅgalaṃ rakkhati. Sabhāvāsabhāvūpagame phālo viya naṅgalassa ‘‘ārakkhā’’ti vuttā ‘‘sabbānatthato sati rakkhatī’’ti katvā. Tathā hesā ārakkhapaccupaṭṭhānā. Cirakatacirabhāsitānaṃ asammussanavasena sati paññānaṅgalassa purato hotīti vatvā tassa puratobhāvaṃ dassetuṃ ‘‘sati…pe… no pamuṭṭhe’’ti āha. Satipariciteti satiyā paṭṭhāpite. ‘‘Upaṭṭhāpite’’tipi pāṭho, ayamevattho. Saṃsīdituṃ na detīti sakiccakiriyāya saṃsīdanaṃ kātuṃ na deti. Kosajjasaṅkhātaṃ saṃsīdanaṃ kosajjasaṃsīdanaṃ. “久作等义”(Cirakatādi-attho)亦指久说之义。“忆念”(sarati)，即随念(anussarati)；于身等，从不净等方面省察(nijjhāyati)。“剖开”(phāleti)即劈开(padāleti)。“驱赶”(pājenti)即使其行走(gamenti)，此即“驱策”(pājanaṃ)。于此经中，作“pācana”，是将“ja”音转为“ca”音。为显示“犁头与驱策”(phālapācana)之义，故说“犹如婆罗门……乃至……念”。今为详尽显示其义，故说“于彼，犹如”等。“守护犁”(Naṅgalaṃ anurakkhati)，即从破裂中守护。“于其前行”(Purato cassa gacchati)，即此犁于耕地、划开土地时，（念）行于其前，作为前导。“行”(gatiyo)即是诸行(pavattiyo)。“寻求”(Samanvesamānā)，即以忆念的方式寻求。或于身等所缘，以不净等方式令其现起，从而守护慧犁。于自性与非自性生起时，如犁头之于犁，（念）被称为“守护”(ārakkhā)，是因“念守护一切不利”。如是，此（念）以守护为现起。因于久作久说之事不忘失，念成为慧犁的前导。为显示其前导性，故说“念……乃至……不忘失”。“由念熟习”(Satiparicite)，即由念所建立。亦有读作“upaṭṭhāpite”，其义相同。“不令其沉没”(Saṃsīdituṃ na deti)，即不令其于自身事务的作为中沉没。名为懈怠的沉没，即“懈怠沉没”(kosajjasaṃsīdanaṃ)。 Pātimokkhasaṃvarasīlaṃ vuttaṃ kāyikavācasikasaṃyamassa kathitattā. Āhāre udare yatoti paribhuñjitabbaāhāre saṃyatabhāvadassanena paribhuñjitabbatāya catūsupi paccayesu saṃyatabhāvo dīpitoti āha ‘‘āhāramukhenā’’tiādi. Saṃyatabhāvo cettha paccayahetu anesanābhāvoti vuttaṃ ‘‘nirupakkilesoti attho’’ti. Bhojanasaddo āhāraparibhoge niruḷhoti katvā vuttaṃ ‘‘bhojane mattaññutāmukhenā’’ti. Paribhuñjanaṭṭhena pana bhojanasaddamukhenāti vutte adhippetattho labbhateva. Tenāti kāyaguttātiādivacanena. Na vilumpantīti ‘‘dīpetī’’ti padaṃ ānetvā sambandho. 已说波罗提木叉(pātimokkha)律仪戒，因已宣说身语之防护。“于食、于腹知节制”(Āhāre udare yato)，即通过显示于应受用食物上的节制，从而阐明了于所有四种资具上的节制，故说“以食物为首”等。此处的节制，是指不为资具而作不如法的寻求，故说“其义为无随烦恼”。因“食”(bhojana)一词常用于指食物的受用，故说“以于食知量为首”。然而，若从受用之义而言，说“以食一词为首”时，其意自明。“彼”(Tena)，即是通过“身护”等语。“不掠夺”(na vilumpanti)，应与“阐明”(dīpeti)一词连接。 Dvīhākārehīti [Pg.273] adiṭṭhādīnaṃ adiṭṭhādivasena diṭṭhādīnañca diṭṭhādivasenāti evaṃ dvippakārehi. Avisaṃvādanaṃ avitathakathanaṃ. Chedanaṃ mūlappadese nikantanaṃ. Lunanaṃ yattha katthaci chedanaṃ. Uppāṭanaṃ ummūlanaṃ. Asitenāti dattena, lāyitenāti attho. Visaṃvādanasaṅkhātānaṃ tiṇānaṃ, aṭṭhannaṃ anariyavohārānanti attho. Yathābhūtañāṇanti nāma rūpaparicchedakañāṇaṃ. Saccanti veditabbaṃ aviparītavuttikattā ‘‘chedakaṃ’’ chindanakaṃ. Niddānanti niddāyakaṃ. Idameva saccaṃ moghamaññanti diṭṭhi ‘‘diṭṭhisacca’’nti vuccati. Dvīsu vikappesūti bhāvakattusādhanavasena dvīsu vikappesu. ‘‘Niddāna’’nti upayogavaseneva attho. “以两种方式”(dvīhākārehi)，即于未见等事，以未见等的方式；于已见等事，以已见等的方式，如是为两种。“不欺诳”(Avisaṃvādanaṃ)即说真实语(avitathakathanaṃ)。“斩断”(Chedanaṃ)即于根部截断。“割取”(Lunanaṃ)即随处截断。“拔除”(Uppāṭanaṃ)即连根拔起。“以镰刀”(asitena)，即以镰刀(dattena)，其义为“收割”。“名为欺诳之草”(Visaṃvādanasaṅkhātānaṃ tiṇānaṃ)，其义为八种非圣语。“如实智”(Yathābhūtañāṇa)即辨别名色之智。“谛”(Sacca)应被了知，因其行不颠倒，故为“能断者”(chedakaṃ)，能斩断之物。“除草”(Niddāna)，即清除者(niddāyakaṃ)。“唯此是实，余者皆虚”之见，称为“见谛”(diṭṭhisacca)。“于两种分别中”(dvīsu vikappesu)，即依状态与作者两种语法分别。“除草”(Niddāna)之义，仅依其作用而言。 Sīlameva ‘‘soracca’’nti vuttaṃ ‘‘pāṇātipātādīhi suṭṭhu oratassa kamma’’nti katvā. Saṅkhāradukkhādīnaṃ abhāvato sundarabhāvato sundare nibbāne ārammaṇakaraṇavasena ratattā surato, arahā. Tassa bhāvo soraccaṃ, arahattaṃ. Appamocanameva accantāya pamocanaṃ na hoti. 戒即被称为“柔和”(soracca)，因其是“于杀生等事善远离者的行为”。因无行苦等，因其美好，又因于美好的涅槃中，以之为所缘而喜乐，故为“善乐者”(surato)，即阿罗汉。其状态即“柔和”(soracca)，即阿罗汉果(arahatta)。少分解脱并非究竟解脱。 Yadaggena vipassanāya paññāya taṃsahagatavīriyassa ca naṅgaladhorayhatā, tathāpavattakusalabhāvanāya ca kasibhāvo ca, tadaggena tato puretaraṃ pavattapaññāvīriyapāramīnaṃ naṅgaladhorayhatā, tathāpavattakusalabhāvanāya ca kasibhāvo veditabboti dassento ‘‘yathā hī’’tiādimāha. Dhuraṃ vahatīti dhorayhaṃ. Yathāvuttaṃ ghananti asmimānādibhedaṃ ghanaṃ. Vahitabbā ādibhūtā dhurā etesaṃ atthīti dhurā, purimadhuravāhakā. Taṃmūlakā aparaṃ dhuraṃ vahantā dhorayhā. Dhurā ca dhorayhā ca dhuradhorayhaṃ ekattavasena. Vahantanti kasanena pavattantaṃ. 为显示“以观(vipassanā)慧及与其相应的精进为顶峰，有（如）犁与轭的负重；以如是生起的善法修习，有（如）耕作。应知，以此为顶峰，对于此前已生起的慧、精进波罗蜜，亦有（如）犁与轭的负重；以如是生起的善法修习，亦有（如）耕作”，故说‘犹如’等。‘能荷负重’(dhuraṃ vahati)，故为‘能负轭者’(dhorayhaṃ)。‘如前所说之坚固’，即我慢等差别之坚固。‘有应负之初轭’，故为‘负轭者’(dhurā)，即最初荷负重轭者。‘以彼为根基而荷负后轭者’，即为‘能负轭者’(dhorayhā)。‘负轭者’与‘能负轭者’，合说为‘负轭与能负轭者’(dhuradhorayhaṃ)。‘荷负’(Vahantaṃ)，即以耕作而行。 Kāmayogādīhi yogehi khemattā anupaddavattā. Taṃ nibbānaṃ adhikicca uddissa. Vāhīyati vipassanāya sahagataṃ. Abhimukhaṃ vāhīyati maggapariyāpannaṃ. Khettakoṭinti khettamariyādaṃ. Diṭṭhekaṭṭheti diṭṭhiyā sahajātekaṭṭhe pahānekaṭṭhe ca. Oḷāriketi uparimaggavajjhe upādāya vuttaṃ, aññathā dassanapahātabbāpi dutiyamaggavajjhehi oḷārikāti. Aṇusahagateti aṇubhūte. Idaṃ heṭṭhimamaggavajjhe upādāya vuttaṃ. Sabbakilese avasiṭṭhasabbakilese pajahantaṃ anivattantaṃ gacchati puna pahātabbatāya abhāvato. Anivattantanti na nivattantaṃ, yathā nivattanaṃ na [Pg.274] hoti, evaṃ gacchatīti attho. Tenāha ‘‘nivattanarahita’’ntiādi. Etaṃ pana tava dhuradhorayhaṃ. 因离欲轭等诸轭而安稳(khema)、无灾患(anupaddava)。“彼”(Taṃ)，即以涅槃为目标、为所向。“运行”(Vāhīyati)，即与观(vipassanā)相应。（慧）“向前运行”(Abhimukhaṃ vāhīyati)，即摄于道中。“田之终”(Khettakoṭi)即田之边界。“与见同业”(Diṭṭhekaṭṭhe)，即与见俱生为一业，以及断除为一业。“粗”(Oḷārike)，此说是就上道所断者而言，否则，见所断者较之第二道所断者亦为粗。“与微细相应”(Aṇusahagate)，即已变得微细。此说是就下道所断者而言。“断尽一切”(Sabbakilese pajahantaṃ)，即断尽所有剩余的烦恼，“不退转而行”(anivattantaṃ gacchati)，因无须再断除故。“不退转”(Anivattantanti)，即不退还，其义为如其不再退转般前进。故说“离退转”等。而此，即是汝之“负轭与能负轭者”。 Evamesā kasīti yathāvuttassa paccāmasanaṃ. Tenāha ‘‘nigamanaṃ karonto’’ti. Vuttasseva hi atthassa puna vacanaṃ. Paññānaṅgalena satiphālaṃ ākoṭetvāti paññāsaṅkhātena naṅgalena saddhiṃ satiphālassa ekābaddhabhāvakaraṇena ākoṭetvā. Kaṭṭhāti ettha ‘‘kasī’’ti padaṃ ānetvā sambandhitabbaṃ ‘‘kaṭṭhā kasī’’ti. Kammapariyosānanti yathāvuttakasikammassa pariyosānabhūtaṃ. Yadipi pubbe ‘‘paññā me yuganaṅgala’’ntiādinā attuddesikavasenāyaṃ amatapphalā kasi dassitā, mahākāruṇikassa pana bhagavato desanā sabbassapi sattanikāyassa sādhāraṇā evāti dassento ‘‘sā kho panesā’’tiādimāha. “如此是耕作”，即是对前述内容的回顾。因此说“作总结”，因为是重复已说之义。“以慧为犁敲击念之犁头”，即是以名为智慧的犁与念之犁头结合为一来敲击。于“已耕(kaṭṭhā)”一词，应引入“耕作(kasī)”一词，连接为“已完成耕作(kaṭṭhā kasī)”。“业的终结”，即是如前所述的耕作之业的终结。虽然之前以“我之慧为轭为犁”等语，从自身角度开示了这结出不死果的耕作，但为了显示大悲世尊的教导实则共通于一切众生，故说“然此耕作”等。 Divaseyevāti taṃdivase eva. Ādimāhāti ettha ādi-saddena kathāpariyosāne pāṭhapadeso gahitoti tadaññaṃ ‘‘evaṃ vutte’’tiādipāṭhaṃ sandhāya ‘‘tato parañcā’’ti āha. “即日(divase eva)”，即是“于当日”。于“说初(ādimāha)”一词中，以“初(ādi)”字指代说法结束处的文句，这是针对其他如“如是说(evaṃ vutte)”等文句而言，因此说“此后亦(tato parañca)”。 Kasibhāradvājasuttavaṇṇanā niṭṭhitā. 耕者巴罗多迦经释义终。 2. Udayasuttavaṇṇanā 2. 优陀夷经释义 198. Etaṃ vuttanti ‘‘odanena pūresī’’ti etaṃ vacanaṃ vuttaṃ. ‘‘Gahetuṃ samattho nāma nāhosīti bhagavato adhiṭṭhānabalenā’’ti vadanti. Taṃ brāhmaṇaṃ vinetukāmatāya kira bhagavā tathā akāsi. 198. “此语已说”，即是“以饭充满”此语已说。他们说：“（他）实无能力拿取，是因世尊的神通力”。据说，世尊是因欲调伏该婆罗门，才那样做的。 Upārambhabhayenāti parūpavādabhayena. Avatvāva nivatto ‘‘abbhāgatopi pāsaṇḍo vācāmattenapi na pūjetabbo’’ti brāhmaṇadhamme vuttattā. Pakkantoti brāhmaṇassa dhammaṃ avatvā pakkanto brāhmaṇassa na tāva ñāṇaṃ paripakkanti. Etaṃ vacanaṃ…pe… magamāsi ‘‘punappunañceva vapanti bīja’’ntiādinā [Pg.275] dhammaṃ kathetuṃ avassaṃ ākaṅkhanto. Pakārato kassatīti pakaṭṭhako, rasataṇhāya pakaṭṭhoti attho. Tenāha ‘‘rasagiddho’’ti. “因惧斥责(upārambhabhayena)”，即是因惧他人非议。“未说而返”，是因为婆罗门法中说：“即使是外道来客，亦不应仅以言语恭敬”。“已离去(pakkanto)”，即是未对婆罗门说法而离去，因为婆罗门的智慧尚未成熟。此语……（中略）……他前往，必定是希望宣说“他们一再播种”等法。“以特殊方式耕耘者(pakārato kassatīti)”为“牵引者(pakaṭṭhako)”，义为“被味爱所牵引”。因此说“贪味者(rasagiddho)”。 ‘‘Punappunañceva vapanti bīja’’nti imaṃ desanaṃ ārabhīti sambandho. Bījanti ca iti-saddo nidassanattho vā. Tena avayavena samudāyaṃ nidasseti. Osakkasīti saṅkocasi. Vuttanti vapanaṃ kataṃ. Tasmā vuttaṃ ‘‘alamettāvatā’’ti. ‘‘Vassitvā’’ti vuṭṭhiṃ pavattetvā. “‘他们一再播种’，（佛陀）开始了此教说，这是上下文的关联。于‘种子’一词，‘iti’字用于示例。以此部分指代整体。‘你退缩(osakkasi)’，即是收缩。‘已播种(vuttaṃ)’，即是播种已完成。因此说‘这样就够了(alamettāvatā)’。‘降雨后(vassitvā)’，即使雨降下。 Desanā…pe… dasseti brāhmaṇena vuttaṃ ayuttavacanaṃ parivaṭṭentopi divase divase bhikkhācariyā nāma bhikkhūnaṃ kāyagatā vuttīti. Khīraṃ hatthena nayantīti vā khīranikā. Kilamatīti taṃtaṃkiccakaraṇavasena khijjati. Phandatīti anatthasamāyogavasena vipphandati. Apunabbhavāyāti āyatiṃ anuppattiyā. Maggo nāmāti upāyo nāma nibbānaṃ, tasmiṃ laddhe punabbhavābhāvato. ‘‘Punappuna’’nti vacanaṃ upādāya bījavapanādayo punappunadhammā nāma jātāti āha ‘‘soḷasa punappunadhamme desentenā’’ti. 教说……（中略）……显示了，即使是反驳婆罗门所说的不当之语，每日的乞食行也是比丘们与身体相关的活命方式。或者，“以手运送牛乳者”即是“运乳者(khīranikā)”。“疲劳(kilamati)”，即是因做种种事务而疲惫。“挣扎(phandati)”，即是因与无益之事结合而躁动。“为无再有(apunabbhavāya)”，即是为未来不生。“道”，即是通往涅槃的方法，因证得它便无再有。依据“一再(punappuna)”之语，播种等法被称为“一再法”，因此说“由开示十六种一再法者”。 Udayasuttavaṇṇanā niṭṭhitā. 优陀夷经释义终。 3. Devahitasuttavaṇṇanā 3. 天利经释义 199. Udaravātehīti vātakatavijjhanatodanādivasena aparāparaṃ vattamānehi udaravātehi, tassa vā vikārehi. Nibaddhupaṭṭhākakāle pana dhammabhaṇḍāgārikova. Araññanti bhagavato bhikkhūnañca vasanaṭṭhānabhūtaṃ tapovanaṃ. Taṃ niddhūmaṃ hoti udakatāpanassapi akaraṇato. Tasmāti yasmā tassa uṇhodakavikkiṇanacariyāya jīvikākappanaṃ hoti, tasmā. 199. “因腹风(udaravātehi)”，即是因风所致的刺痛、穿痛等而一再发作的腹风，或其病变。但在固定侍奉时，他实为法之库藏守护者。“林野(arañña)”，即是世尊与比丘们居住的苦行林。彼处无烟，因不烧水故。“因此(tasmā)”，即是因为他以贩卖热水的行为维持生计，因此。 Vattametaṃ tassa patikāratthaṃ parikathādīnampi kātuṃ labbhanato. Idāni tattha kāraṇampi savisayaṃ dassetuṃ ‘‘vaṇṇaṃ hī’’tiādi vuttaṃ. Bhagavā hi āyasmato upavāṇassa devahitabrāhmaṇassa taṃ sambhāvitaṃ bhavissati [Pg.276] tikicchāpaṭiyattaṃ, tāya ca attano rogassa vūpasamanaṃ, tappasaṅgena ca devahitabrāhmaṇo mama santikaṃ āgantvā dhammassavanena saraṇesu sīlesu ca patiṭṭhahissatīti sabbamidaṃ ñatvā evaṃ ‘‘iṅgha me tvaṃ, upavāṇa, uṇhodakaṃ jānāhī’’ti avoca. Āgamanīyappaṭipadaṃ pubbabhāgappaṭipadaṃ pubbabhāgappaṭipattiṃ kathetuṃ vaṭṭati anuttarimanussadhammattā. Sadevakena lokenāti anavasesato lokassa gahaṇaṃ. Phalavisesākaṅkhāya pūjetabbāti pūjanīyā, te eva idha ‘‘pūjaneyyā’’ti vuttā. Tathā ādarena pūjetabbatāya sakkāriyā, ā-kārassa rassattaṃ, ri-saddassa ca re-ādesaṃ katvā ‘‘sakkareyyā’’ti vuttaṃ. ‘‘Apacayeyyā’’ti vattabbe ya-kāralopaṃ katvā ‘‘apaceyyā’’ti vuttaṃ. Tesanti sadevakena pūjaneyyādīnaṃ. Haritunti netuṃ. 此乃应对之法，因为可以进行附带说明等。现在为显示其因缘及对象，故说“诚然是赞叹(vaṇṇaṃ hi)”等。世尊了知：具寿优波瓦纳(Upavāṇa)为天利(Devahita)婆罗门所准备的医药，将能平息自己的疾病，天利婆罗门亦将因此机缘前来我处，听闻正法后，安住于归依与诸戒中。了知这一切后，才说：“优波瓦纳，来，你为我准备热水。”因是无上人法，故适宜宣说其未来之道、前行之道。“连同天界(sadevakena lokena)”，即是无遗漏地含摄世间。因希求殊胜果报而应供养者，即是“pūjanīyā(应供养者)”，此处说为“pūjaneyyā”。同样，因应恭敬供养，故为“sakkāriyā(应恭敬者)”，将长音ā缩短，并将ri音变为re，说为“sakkareyyā”。本应说“apacayeyyā(应礼敬)”，但省略ya音，说为“apaceyyā”。“他们(tesaṃ)”，即是指连同天界在内的应供养者等。“带来(harituṃ)”，即是运送。 Ettakenapīti upasaṅkamanādinā ettakena appamattakenapi katavattena ayaṃ kitti…pe… somanassajāto. “即便仅此”，即是即便仅以亲近等如此微小的行持，此名声……（中略）……生起喜悦。 Yajamānassāti deyyadhammaṃ dentassa. Dakkhiṇāya ijjhanaṃ nāma vipulaphalabhāvoti āha ‘‘mahapphalo hotī’’ti. Viditanti paṭividdhapaccakkhakataṃ. Ājānātīti vutthabhavādiṃ pariyādāya jānāti paṭivijjhati. Jānitvāti cattāri saccāni maggapaṭipāṭiyā paṭivijjhitvā. Aggappattatāya katakiccataṃ patto. Brāhmaṇena attanā kato kāro ca bhagavato eva paccupaṭṭhātīti taṃ dassento ‘‘iminā khīṇāsave yajanākārena yajantassā’’ti vuttaṃ. “祭祀者(yajamānassa)”，即是布施所施之物者。“供施的成就”，即是具有广大果报，因此说“有大果报”。“已知(viditaṃ)”，即是已证悟、已亲见。“了知(ājānāti)”，即是遍知已住之有等后，知与证。“知已(jānitvā)”，即是依道之次第证悟四谛后。因达至高，故已达“所作已办”。为显示婆罗门自己所作的供养实则呈现于世尊，故说“对此以漏尽者的方式祭祀者”。 Devahitasuttavaṇṇanā niṭṭhitā. 天利经释义终。 4. Mahāsālasuttavaṇṇanā 4. 大富豪经释义 200. Yasmā tassa brāhmaṇassa anissayassa jiṇṇabhāvena visesato kāyo lūkho jāto, jiṇṇapilotikakhaṇḍehi saṅghaṭitaṃ pāvuraṇaṃ, tasmā ‘‘lūkhapāvuraṇo’’ti padassa ‘‘jiṇṇapāvuraṇo’’ti attho vutto. Pāṭiyekkanti puttesu ekameko ekamekāya vācāya visuṃ visuṃ. 200. 因为该婆罗门无所依怙，又因年老，身体变得特别粗糙，所穿外衣是由破旧碎布缝合而成，因此“粗糙外衣(lūkhapāvuraṇo)”一词，其义被说为“破旧外衣(jiṇṇapāvuraṇo)”。“各别地(pāṭiyekkaṃ)”，即是对诸子中的每一位，以一一之语，分别地（说）。 Sampucchanaṃ [Pg.277] nāma idha sammantananti āha ‘‘saddhiṃ mantayitvā’’ti. Nandissanti abhinandiṃ. Atītatthe hi idaṃ anāgatavacanaṃ. Tenāha ‘‘nandijāto…pe… ahosi’’nti. Bhussantāti nibbhussanavasena ravantā. 此处的“询问(sampucchanaṃ)”即是商议，因此说“一同商议后”。“他们将欢喜(nandissanti)”，即是（他）已欢喜。此处是以未来时态之语表过去义。因此说“生欢喜……（中略）……已是”。“吠叫着(bhussantā)”，即是以斥骂的方式叫喊着。 Vayogatanti pacchimavayaṃ upagataṃ. So pana yasmā purime dve vaye atikkamavasena gato. Pacchimaṃ ekadesato atikkamanavasena, tasmā vuttaṃ – ‘‘tayo vaye gataṃ atikkantaṃ pacchimavaye ṭhita’’nti. “年迈(vayogataṃ)”，即是已达晚年。然而，因为他已度过前二个年龄阶段，并部分度过最后一个年龄阶段，因此说：“已度过、已越过三个年龄阶段，住于晚年”。 Nipparibhogoti jiṇṇabhāvena javaparakkamahāniyā aparibhogo na bhuñjitabbo. Khādanā apanīyatīti yavasaṃ adadantā tato nīharanti nāma. Theroti vuḍḍho. “无受用(nipparibhogo)”，即是因年老而失去速度与精力，不堪受用，不应享用。“从食物中被移开(khādanā apanīyati)”，即是不给草料而将它带走。“长老(thero)”，即是年老者。 Anassavāti na vacanakarā. Appatissāti patissayarahitā. Avasavattinoti na mayhaṃ vasena vattanakā. Sundarataroti upatthambhakāribhāvena sundarataro. “不顺从(anassavā)”，即是不听话者。“不恭敬(appatissā)”，即是无恭敬心者。“不随我意者(avasavattino)”，即是不随我意行事者。“更善(sundarataro)”，即是因作为支持者而更善。 Puratoti upatthambhakabhāvena purato katvā. Udake patiṭṭhaṃ labhati tattha patiṭṭhato thirapatiṭṭhabhāvato. Addhapatiṭṭho hi daṇḍo daṇḍadharapurisassa patiṭṭhaṃ labhāpeti. 置于前方，即作为支撑而置于前方。在水中获得立足之处，即因在此处获得稳固的立足。半立之杖尚能使持杖之人获得立足之处。 Brāhmaṇiyoti attano brāhmaṇiyo. Pāṭiyekkanti ‘‘asukassa gehe asukassa gehe’’ti evaṃ uddesikaṃ katvā visuṃ visuṃ. Mā niyyādehi, amhākaṃ ruccanaṭṭhānamevāti tava puttānaṃ gehesu yaṃ amhākaṃ ruccanaṭṭhānaṃ. Tatthameva gamissāmāti sabbesampi etesaṃ anuggahaṃ kātukāmo bhagavā evamāha. 婆罗门女，即自己的婆罗门女。逐一地，即指定“在某某家，在某某家”后，分别地（前往）。‘不要指定（给我们），就在我们喜欢的地方’，意即在你们子女的家中，凡是我们喜欢的地方。‘我们就去那里’——世尊欲利益他们所有人，故如是说。 Tato paṭṭhāyāti sotāpattiphalapaṭilābhato paṭṭhāya. Yadatthaṃ mayaṃ imassa brāhmaṇassa mahāsampattidānādinā anuggaho kato, so cassa puttaparijanassapi attho siddhoti satthā na sabbakālaṃ tassa brāhmaṇassa puttānaṃ gehaṃ agamāsi, te eva pana kālena kālaṃ satthu santikaṃ gantvā yathāvibhavaṃ sakkārasammānaṃ akaṃsūti adhippāyo. 从此以后，即从证得预流果开始。我等以布施大财富等方式利益此婆罗门，其目的亦为其子与家人达成。导师并非时时前往该婆罗门诸子之家，而是他们时常前往导师之处，依其所有而行供养恭敬——此为意趣。 Mahāsālasuttavaṇṇanā niṭṭhitā. 《大富长者经》释义终。 5. Mānatthaddhasuttavaṇṇanā 5. 慢执经释义 201. Mānena [Pg.278] thaddhoti ‘‘ayaṃ kho’’tiādinā paggahitena mānena thaddho bajjhitacitto thaddhaayosalāko viya kassacipi anonato. Na kiñci jānāti loke paṭisanthāramattassapi ajānanato. 201. 因慢而固执，即因“此乃我”等所增长之慢而固执，心被束缚，犹如坚硬的铁条，对任何人皆不屈从。于世间一无所知，因其甚至不知晓问候之礼。 Abbhutavittajātāti sañjātaabbhutavittā. Vittaṃ vittīti ca tuṭṭhipariyāyā. Abhūtapubbāyāti yā tassā parisāya vitti tadā bhūtā, sā ito pubbe abhūtā. Tenāha ‘‘abhūta…pe… samannāgatā’’ti. Assa puggalassāti anena puggalena. Apacitāti paramanipaccena pūjanīyasāmaññato tattha attano pakkhipanaṃ idha desanākosallaṃ. 生起奇特欢喜，即已生起奇特之欢喜。欢喜（vittaṃ）与满足（vittīti）皆为“喜悦”（tuṭṭhi）的同义词。前所未有，即指彼会众的欢喜于当时生起，于此之前未曾有过。是故说“具足前所未有……”。此人（assa puggalassa），即“由此人”（anena puggalena）。恭敬（apaciti），即以最高的谦卑，因（佛陀）具足应供的普遍性，而将自身投入其中，此处指说法的善巧。 Mānatthaddhasuttavaṇṇanā niṭṭhitā. 《慢执经》释义终。 6. Paccanīkasuttavaṇṇanā 6. 违逆经释义 202. ‘‘Sabbaṃ seta’’nti kenaci vutte tassa paccanīkaṃ karontasseva assa brāhmaṇassa. Vinetvāti vināsetvā. Suṇātīti atthoti ‘‘suṇātī’’ti kiriyāpadaṃ āharitvā gāthāya attho veditabbo ‘‘jaññā subhāsita’’nti vuttattā. Na hi asutvā desitaṃ jānituṃ sakkonti. 202. 当有人说“一切皆白”时，此婆罗门便加以反对。调伏（vinetvā），即摧毁（vināsetvā）。听闻（suṇāti）之义，是说应引入“听闻”此动词来理解偈颂之义，因为经中说“应知善说”。若不听闻，则无法了知所说之法。 Paccanīkasuttavaṇṇanā niṭṭhitā. 《违逆经》释义终。 7. Vanakammikasuttavaṇṇanā 7. 林中作业者经释义 203. Vanakamme niyutto, kiriyamānena vanakammaṃ etassa atthīti vanakammiko. Imasmiṃ vanasaṇḍeti imasmiṃ evaṃmahante vanasaṇḍe. Na me vanasmiṃ karaṇīyamatthi yathā, ‘‘brāhmaṇa, tuyha’’nti adhippāyo. Itaraṃ pana yaṃ mahākilesavanaṃ, taṃ maggañāṇapharasunā samādhimayasilāyaṃ sunisitena sabbaso [Pg.279] ucchinnamūlaṃ, tato eva nibbanatho nikkilesagahano. Vivekābhiratiyā ekako abhirato paṭipakkhavigamena. Tenāha ‘‘aratiṃ…pe… jahitvā’’ti. 203. 从事林中作业，或有林中作业之事，故为林中作业者。于此林丛中，即于此广大的林丛中。其意为：“婆罗门，我于此林中已无事可做，而你尚有”。然而，对于那巨大的烦恼之林，已用道智之斧，在三摩地磨石上善加磨利，将其根彻底斩断，是故已无欲林，无烦恼之密集。因对立已除，故乐于远离，独处而乐。是故说“舍离不乐……”。 Vanakammikasuttavaṇṇanā niṭṭhitā. 《林中作业者经》释义终。 8. Kaṭṭhahārasuttavaṇṇanā 8. 运柴人经释义 204. Dhammantevāsikāti kiñcipi dhanaṃ adatvā kevalaṃ antevāsikā. Tenāha ‘‘veyyāvaccaṃ katvā sippuggaṇhanakā’’ti. Gambhīrasabhāveti samantato dūrato gahanasacchannavipulatararukkhagacchalatāya ca, tadā himapiṇḍasinnabhāvena mayūrayānehi patiṭṭhātuṃ asakkuṇeyyatāya ca gambhīrabhāve. 204. 法弟子，即未给任何财物，仅为弟子。是故说：“通过服侍来学习技艺者”。幽深之境，即因四周远处皆为广大的林、丛、藤所覆盖，且当时为雪块所湿，孔雀车亦无法停留，故（显）幽深之相。 Bahubheraveti bahubhayānake. Aniñjamānenāti itthambhūtatthe karaṇavacanaṃ. Atisundaraṃ vatāti evaṃ sante nāma araññe evaṃ niccalakāyo nisinno jhāyanto ativiya sundarañca jhānaṃ jhāyasīti vadati. 多怖畏，即多恐怖。不动摇，此为表“如是状态”的工具格。“诚然极美”，是说：“在这样的森林中，如是身体不动而坐，禅修着，你所修之禅定亦极其美妙”。 Accherarūpanti acchariyabhāvaṃ. Seṭṭhappattiyāti seṭṭhabhāvappattiyā. 奇特之相，即奇特的状态。达至最胜，即达到最胜的状态。 ‘‘Lokādhipatisahabyataṃ ākaṅkhamāno’’ti iminā brāhmaṇo lokādhipatisahayogaṃ pucchati, ‘‘kasmā bhava’’ntiādinā pana tadaññavisesākaṅkhaṃ pucchatīti āha ‘‘aparenapi ākārena pucchatī’’ti. 通过“欲求与世间主为伴”一句，此婆罗门询问与世间主为伴之事。而通过“尊者为何……”等语，则询问其他特别的期望。是故说“又以另一种方式询问”。 Kaṅkhāti taṇhā abhikkhaṇavasena pavattā. Anekasabhāvesūti rūpādivasena ajjhattikādivasena evaṃ nānāsabhāvesu ārammaṇesu. Assādarāgo lobho abhijjhāti nānappakārā. Sesakilesā vā diṭṭhimānadosādayo. Niccakālaṃ avassitā sattānaṃ avassayabhāvattā. Pajappāpanavasenāti pakārehi taṇhāyanavasena. Nirantāti antarahitā niravasesā. 疑惑（kaṅkhā），即因不断重复而生起的渴爱（taṇhā）。于多种自性中，即以色等、内（外）等等方式，于种种自性的所缘中。对味的贪著、贪婪、贪欲，是种种（贪爱）。其余的烦恼，则为见、慢、嗔等。因其为众生必然具有之性，故恒常依附。希求，即以各种方式渴求。无间（niranta），即已消失、无余。 Anupagamanoti anupādāno. Sabbaññutaññāṇaṃ dīpeti, tassa hi vasena eva nānāsabhāvesu bhagavā samantacakkhunā passatīti ‘‘sabbe…pe… dassano’’ti [Pg.280] vuccati. Arahattaṃ sandhāyāha, tañhi nippariyāyato ‘‘anuttara’’nti vuccati. 不趋近，即无执取。此句彰显一切知智，因世尊正是凭借此智，以周遍眼观见诸法自性，故被称为“见一切者”。此亦指阿罗汉果，因其在究竟意义上被称为“无上”。 Kaṭṭhahārasuttavaṇṇanā niṭṭhitā. 《运柴人经》释义终。 9. Mātuposakasuttavaṇṇanā 9. 养母者经释义 205. Itoti manussattabhāvato. Paṭigantvāti abhigantvā. Sagge hi nibbattanto kammaphalena dhammatāvasena paṭisandhikālato paṭṭhāya abhirativasena abhiramati eva nāmāti. 205. 从此，即从人身而来。返回，即前往。实因生于天界者，依业果及法性，从结生之时起，即以极喜而欢喜。 Mātuposakasuttavaṇṇanā niṭṭhitā. 《养母者经》释义终。 10. Bhikkhakasuttavaṇṇanā 10. 比丘经释义 206. Virūpaṃ gandhaṃ pasavatīti visso, duggandho. Bāhitvāti attano santānato bahikatvā nīharitvā. Taṃ pana anavasesato pajahananti āha ‘‘aggamaggena jahitvā’’ti. Saṅkhāyati sammadeva paricchindati etāyāti saṅkhā, ñāṇanti āha ‘‘saṅkhāyāti ñāṇenā’’ti. Bhinnakilesattāti niruttinayena bhikkhusaddasiddhimāha. 206. 散发异常气味（virūpaṃ gandhaṃ pasavati），即腥臭（visso），亦即恶臭（duggandho）。驱除（bāhitvā），即从自相续中排除、移出。为无余舍断彼，故说“以顶道舍断”。能以此正遍知，故为“知”（saṅkhā），即智慧（ñāṇa），是故说“以知”（saṅkhāyā）即“以智慧”（ñāṇena）。已破烦恼故（bhinnakilesattā），此乃依词源学（niruttinaya）说明“比丘”（bhikkhu）一词的成立。 Bhikkhakasuttavaṇṇanā niṭṭhitā. 《比丘经》释义终。 11. Saṅgāravasuttavaṇṇanā 11. 桑伽罗瓦经释义 207. Paccetīti pattiyāyati saddahati. Tathābhūto ca tamatthaṃ nikāmento nāma hotīti vuttaṃ ‘‘icchati patthetī’’ti. Sādhu, bhanteti ettha sādhu-saddo āyācanattho, na abhinandanatthoti ‘‘āyācamāno āhā’’ti vatvā āyācane kāraṇaṃ dassento ‘‘therassa kirā’’tiādimāha. Udakasuddhiko na ekaṃsena apāyūpago, laddhiyā pana [Pg.281] sāvajjakilesabhūtabhāvato āyācati. Aññaṃ kāraṇaṃ apadisanto ‘‘apicā’’tiādimāha. Phalabhūto attho etassāti atthavasaṃ, kāraṇanti āha ‘‘atthānisaṃsaṃ atthakāraṇa’’nti. Papañcasūdaniyaṃ pana phaleneva araṇīyato attho, kāraṇanti katvā ‘‘attho eva atthavaso, tasmā dve atthavaseti dve atthe dve kāraṇānī’’ti vuttaṃ. 207. 信受（pacceti），即信解（pattiyāyati）、信仰（saddahati）。如是之人，实为寻求彼义，故说“希望、渴望”（icchati pattheti）。于“善哉，尊者”（sādhu, bhante）中，“善哉”一词为祈请义，非赞叹义，故说“彼祈请而言”，并为示祈请之由而说“据说长老……”等。持水净者（udakasuddhiko）并非决定趣向恶趣，然因其见解有过患、是烦恼，故而祈请。为示其他理由，又说“再者……”等。其义为果，故为“义力”（atthavasaṃ），即原因（kāraṇaṃ），是故说“义之利益”（atthānisaṃsaṃ）、“义之原因”（atthakāraṇaṃ）。然而在《破除戏论》（Papañcasūdanī）中，则因义（attho）由果（phalena）而得，故（视之为）原因（kāraṇaṃ），而说“义即义力”，是故“二种义力”即“二义、二因”。 Saṅgāravasuttavaṇṇanā niṭṭhitā. 《桑伽罗瓦经》释义终。 12. Khomadussasuttavaṇṇanā 12. 麻布经释义 208. Evaṃladdhanāmaṃ piṇḍāya pāvisīti yojanā. Evamevanti kenaci animantitena sayameva upasaṅkamante. Aphāsukadhātukanti ayuttarūpaṃ. Sabhādhammanti sabhāya caritabbaṃ cārittadhammaṃ. Asañcāletvāti āsanato avuṭṭhāpetvā. Ujukameva āgacchati lokagganāyako bhagavā sabbasattuttamo attano uttaritarassa abhāvato lokassa apacitiṃ na dasseti. Ye sabbaso saṃkilese pajahanti, teva paṇḍite ‘‘santo’’ti dasseti ‘‘ete’’tiādinā. 208. “Evaṃladdhanāmaṃ piṇḍāya pāvisīti”（如此得名者为食而入），应如是结合。“Evamevaṃ”是指未经任何人邀请而自己前来。“Aphāsukadhātukaṃ”（不安适）是指不适当的状态。“Sabhādhammaṃ”（集会法）是指在集会中应行的行为规范。“Asañcāletvā”（不令动摇）是指不令从座位上起来。世间第一的引导者、一切有情中最上的世尊正直地前来，因无有比自己更优越者，故不向世间示现恭敬。对于那些完全舍弃一切烦恼的人，智者以“ete”（这些）等词指示他们为“santo”（寂静者）。 Khomadussasuttavaṇṇanā niṭṭhitā. 《Khomadussa经》释义终。 Dutiyavaggavaṇṇanā niṭṭhitā. 第二品释义终。 Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya 《显扬义》，《相应部》义注 Brāhmaṇasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. 《婆罗门相应》释义之隐义阐释终。 8. Vaṅgīsasaṃyuttaṃ 8. 婆耆舍相应 1. Nikkhantasuttavaṇṇanā 1. 出离经释义 209. Āḷaviyanti [Pg.282] āḷavinagarasamīpe. Aggacetiyeti gotamakacetiyādīhi uttamacetiye. Taṃ kira bhūmirāmaṇeyyakabhāvena manuññatāya padhānayuttatādisampattiyā ca itaracetiyehi seṭṭhasammataṃ. Kappattherenāti ‘‘kappo’’ti gottato āgatanāmo thero, sahassapurāṇajaṭilānaṃ abbhantare ayaṃ mahāthero. Ohīnakoti theresu gāmaṃ piṇḍāya paviṭṭhesu vihāre eva avahīnako ṭhito. Tattha kāraṇamāha ‘‘vihārapālo’’tiādi. Samalaṅkaritvāti samaṃ alaṅkārena alaṅkaritvā. Kusalacittaṃ viddhaṃseti pavattituṃ appadānavasena. Etasminti etasmiṃ rāge uppanne. ‘‘Ekasmi’’nti vā pāṭho, ekasmiṃ visabhāgavatthuke rāge uppanne. Dhammo vāti mama citte uppajjanakato añño dhammo vā. Yena kāraṇena paro anabhiratiṃ vinodetvā idāneva abhiratiṃ uppādeyya, taṃ kāraṇaṃ kuto labbhāti yojanā, taṃ kāraṇaṃ natthīti attho, tassa abhāvakāraṇavacanaṃ. 209. “Āḷaviyaṃ”（在阿拉威）是指在阿拉威城附近。“Aggacetiye”（在最胜塔）是指在乔达摩咖塔等最上的塔中。据说该处因地景宜人、悦意，并具备适合精进等条件，而被认为胜过其他塔。“Kappattherena”（由迦波长老），“迦波”(Kappo)是依其种姓而来的名字，这位大长老是千名古代结发修行者中的一员。“Ohīnako”（留下者）是指当长老们为食而入村时，他被留在寺院里。在此，以“vihārapālo”（寺院守护者）等说明其原因。“Samalaṅkaritvā”（善加装饰）是指以同样的装饰来装饰。“Kusalacittaṃ viddhaṃseti”（破坏善心），是以不给机会让它生起的方式。“Etasmiṃ”（于此）是指于此贪欲生起时。或是读作“ekasmiṃ”（于一），指于一不相应的对象上贪欲生起时。“Dhammo vā”（或法）是指在我心中生起的法之外，还有其他的法吗？应如是结合：“以何因缘，他人能遣除不乐，而今即能生起喜乐，此因缘从何可得？”其义为：“此因缘不存在。”这是说明其不存在的理由之语。 Anagāriyanti agāravirahato anagāraṃ pabbajjā. Tattha niyuttattā anagāriyaṃ ka-kārassa ya-kāraṃ katvā, pabbajitanti attho. Ādhāvantīti hadayaṃ abhibhavitvā dhāvanti. Uggatānanti uḷārānaṃ puttā. Tenāha ‘‘mahesakkhā rājaññabhūtā’’ti. Uttamappamāṇanti sahassapalaṃ samantāti samantato. Parikireyyunti vijjheyyuṃ. Etasmā sahassāti yathāvuttā dhanuggahasahassato. Atirekatarā anekasahassā. Itthiyo olokanasitalapitaroditasare khipantiyo. Neva maṃ byādhayissanti neva maṃ nijjhāyissanti. ‘‘Byādhayissatī’’ti pāṭhoti vuttaṃ ‘‘cāletuṃ na sakkhissatīti attho’’ti. Dhamme samhīti sake santike patiṭṭhite sāsanadhamme. Tenāha ‘‘anabhiratiṃ vinodetvā’’tiādi. “Anagāriyaṃ”（无家）是指因远离家而无家的出家生活。因致力于此，故为“anagāriyaṃ”，是将“ka”音转为“ya”音，其义为“已出家”。“Ādhāvanti”（奔逐）是指征服内心而奔逐。“Uggatānaṃ”（尊贵者）是指高贵者的儿子。因此说“大权势的王族”。“Uttamappamāṇaṃ”（最上量）是一千“帕拉”(pala)。“Samantā”（周遍）是指从各方面。“Parikireyyuṃ”（应围绕）是指他们会射穿。“Etasmā sahassā”（从这一千）是指从如前所述持弓的一千人。“Atirekatarā”（更多）是指许多千人。女人们投来注视、清凉、悲悯、哭泣的声音。“Neva maṃ byādhayissanti neva maṃ nijjhāyissanti”（她们既不能困扰我，也不能烧灼我）。有读作“byādhayissati”者，其义为“不能动摇”。“Dhamme samhi”（于法中）是指于自己身边已确立的教法中。因此说“遣除不乐”等。 Magganti ‘‘maggo’’ti vattabbe liṅgavipallāsena vuttaṃ. Tenāha ‘‘so hi nibbānassa pubbabhāgamagggo’’ti. “Maggaṃ”（道），本应作“maggo”，此处是因性的转换而说。因此说：“彼实为涅槃的前分道”。 Nikkhantasuttavaṇṇanā niṭṭhitā. 《出离经》释义终。 2. Aratisuttavaṇṇanā 2. 不乐经释义 210. Vihāragaruko [Pg.283] kiresa theroti etena thero attano saddhivihārikaṃ vaṅgīsaṃ ovadituṃ anavasaro. Tena antarantarā tassa cittaṃ rāgo anuddhaṃsetīti dasseti. Sāsane aratinti sīlaparipūraṇe samathavipassanābhāvanāya ca anabhiratiṃ. Kāmaguṇesu ca ratinti pañcasu kāmakoṭṭhāsesu assādaṃ. Pāpavitakkanti kāmasaṅkappaṃ. Sabbākārenāti sabbe tadaṅgavikkhambhanasamucchindanākārena. Yathā mahantaṃ araññaṃ vanathanti, evaṃ mahantaṃ kilesavanaṃ ‘‘vanatha’’nti vuttaṃ. 210. 据说这位长老重视寺院事务，因此没有机会教导他的共住弟子婆耆舍(Vaṅgīsa)。此句显示，因此他的心时常被贪欲所困扰。“Sāsane arati”（于教法不乐）是指于圆满戒行及修习止观(samatha-vipassanā)不喜乐。“Kāmaguṇesu ca rati”（于欲乐）是指于五种欲分中尝味。“Pāpavitakkaṃ”（恶寻）是指欲思。“Sabbākārena”（以一切行相）是指以所有支分镇伏、正断的行相。如称广大的森林为“vanatha”（林薮），如是称广大的烦恼林为“vanatha”。 Pathaviñca vehāsanti bhummatthe paccattavacanaṃ, tasmā pathaviyaṃ ākāse cāti attho. Tenāha ‘‘pathaviṭṭhita’’ntiādi. Jagatīti ca pathaviyā vevacanaṃ. Tenāha ‘‘antopathaviya’’nti. Parijīratīti sabbbaso jaraṃ pāpuṇāti. Samāgantvāti ñāṇena samāgantvāti attho. Tenāha ‘‘mutattāti viññātattabhāvā’’ti. “Pathaviñca vehāsaṃ”（大地与虚空），此处是表处所格的业格，因此其义为“于地及于空中”。因此说“pathaviṭṭhitaṃ”（住于地）等。“Jagatī”（世界）是“pathavī”（地）的同义词。因此说“antopathaviyaṃ”（地之内）。“Parijīrati”（衰败）是指完全达到衰老。“Samāgantvā”（会合后）的意思是“以智会合后”。因此说“mutattā”（已解脱），因为已了知自性。 Paṭighapadena gandharasā gahitā ghānajivhānaṃ paṭihananavasena pavattanato. Mutapadena phoṭṭhabbārammaṇaṃ gahitaṃ mutvā gahetabbato. Na lippatīti na makkhīyati. 以“paṭigha”（触碍）一词，包含了香与味，因为它们是以撞击鼻与舌的方式而转起。以“muta”（所觉）一词，包含了所触境，因为它须经接触才能被感知。“Na lippati”（不染着）是指不被涂染。 Saṭṭhi-saddo cha-saddena samānatthoti ‘‘saṭṭhinissitā’’ti padassa ‘‘chaārammaṇanissitā’’ti attho vutto. Puthū adhammavitakkāti rūpavitakkādivasena bahū nānāvitakkā micchāsaṅkappā. Janatāya niviṭṭhāti mahājane patiṭṭhitā. Tesaṃ vasenāti tesampi micchāvitakkānaṃ vasena. Na katthaci ārammaṇe. Kilesavaggagatoti kilesasaṅgaṇikaṃ upagato na bhaveyya, kilesavitakkā na uppādetabbāti attho. Duṭṭhullavacanaṃ kāmapaṭisaṃyuttakathā. “Saṭṭhi”（六十）一词与“cha”（六）一词同义，因此“saṭṭhinissitā”（依于六十）一词被说为意指“依于六所缘”。“Puthū adhammavitakkā”（众多非法寻）是指以色寻等方式而有的众多、种种寻，即邪思。“Janatāya niviṭṭhā”（于众人中安住）是指于大众中确立。“Tesaṃ vasena”（由彼等力）是指也由那些邪寻之力。“Na katthaci ārammaṇe”（不于任何所缘）。“Kilesavaggagato”（趣向烦恼品类）是指不应成为烦恼的同伙，其义为不应生起烦恼寻。“Duṭṭhullavacanaṃ”（粗恶语）是指与欲相应的言论。 Dabbajātikoti dabbarūpo. Nepakkenāti kosallena. Nibbānaṃ paṭiccāti asaṅkhatadhātuṃ ārammaṇavasena paṭicca. Parinibbānakālanti anupādisesanibbānakālaṃ. “Dabbajātiko”（具物性者）是指物质形态。“Nepakkena”（以慧）是指以善巧。“Nibbānaṃ paṭicca”（缘于涅槃）是指以无为界为所缘而缘之。“Parinibbānakālaṃ”（般涅槃时）是指无余依涅槃之时。 Aratisuttavaṇṇanā niṭṭhitā. 《不乐经》释义终。 3. Pesalasuttavaṇṇanā 3. 贤善经释义 211. Etesanti [Pg.284] etesaṃ mahallakānaṃ. Na pāḷi āgacchati appaguṇabhāvato. Na ca pāḷi upaṭṭhāti, ekāya pāḷiyā sati pāḷigatiyā tathā tathā upaṭṭhānampi nesaṃ natthīti vadati. Na aṭṭhakathāti etthāpi eseva nayo. Sithiladhanitāditaṃtaṃbyañjanabuddhiṃ ahāpetvā uccāraṇaṃ padabyañjanamadhuratā. Atikkamitvā maññati aññe bhikkhū. Hīḷanavasena abhibhavitvā paṭibhānasutena attānaṃ pasaṃsati sambhāveti. Mānassa pavattitāya sahajātanissayādipaccayadhammā taṃsahabhudhammā. Mānavasena vippaṭisārī ahuvā. Mā ahosīti yojanā. Vaṇṇabhaṇananti parehi kiriyamānaṃ guṇābhitthavaṃ. Akhiloti pañcacetokhilarahito. Nissesaṃ navavidhanti navavidhampi mānaṃ kassaci ekadesassapi asesato. Vijjāyāti aggamaggavijjāya. Accantameva samitatāya vūpasamitatāya samitāvī. 211. “Etesaṃ”（这些）是指这些长老们。因德行不足，他们不通晓圣典。圣典也不现前；是说即使有一部圣典，他们也无法如其文句脉络那样现起理解。“Na aṭṭhakathā”（不通义注），此处也是同样的方法。他们舍弃了对松音、紧音等彼彼文句的理解，（只追求）发音、词句的甜美。超越（他人）后，便轻视其他比丘。以轻蔑的方式压制（他人），以辩才与所闻赞美、推崇自己。因慢的转起，俱生、依止等缘法，是与它俱生的法。因慢而有后悔。应结合为：“不要有！”“Vaṇṇabhaṇanaṃ”（称赞）是指他人所作的功德赞颂。“Akhilo”（无荒芜）是指离于五种心荒芜。“Nissesaṃ navavidhaṃ”（九种无余）是指九种慢的任何一部分都无遗留地（断除）。“Vijjāya”（以明）是指以最上道明。因究竟寂静、善寂静，故为“samitāvī”（寂静者）。 Pesalasuttavaṇṇanā niṭṭhitā. 《贤善经》释义终。 4. Ānandasuttavaṇṇanā 4. 阿难经释义 212. Rāgoti ettha āyasmato vaṅgīsassa rāgassa uppattiyā kāraṇaṃ vibhāvetuṃ ‘‘āyasmā ānando’’tiādi vuttaṃ. Tanti ānandattheraṃ. Ārammaṇaṃ pariggahetunti kāyavedanādibhedaṃ ārammaṇaṃ satigocaraṃ. Asubhadukkhādito, rūpādiekekameva vā chaḷārammaṇaṃ aniccadukkhādito pariggaṇhituṃ paricchijja jānituṃ. Itthirūpārammaṇeti itthisantāne rūpasabhāve ārammaṇe. 212. 此处“rāgo”（贪），为了阐明具寿婆耆舍(Vaṅgīsa)生起贪的原因，而说“具寿阿难”等。“Taṃ”（彼）是指阿难长老。“Ārammaṇaṃ pariggahetuṃ”（为取所缘）是指取身、受等有差别的所缘为念的行境；从不净、苦等，或以无常、苦等（角度），来把握、辨知、了知色等六所缘中的一一所缘。“Itthirūpārammaṇe”（于女色所缘）是指于女性相续中色自性的所缘。 Nibbāpananti nibbāpayati etenāti nibbāpanaṃ. Vipallāsenāti asubhe ‘‘subha’’nti vipallāsabhāvahetu. Rāgaṭṭhāniyanti rāguppattihetu. Iṭṭhārammaṇanti subhārammaṇaṃ. Ettha ca iṭṭhārammaṇasīsena tattha iṭṭhākāraggahaṇaṃ vadati. Tañhi vajjanīyaṃ. Paratoti avasavattanatthena aññato. Saṅkhārā hi ‘‘mā bhijjantū’’ti icchitāpi bhijjanteva, tasmā te avasavattittā paro nāma, sā ca nesaṃ paratā aniccadassanena pākaṭā hotīti vuttaṃ ‘‘parato passāti aniccato passā’’ti. Kāmaṃ vipassanā saṅkhāranimittaṃ na [Pg.285] pariccajati saṅkhāre ārabbha vattanato, yesaṃ pana nimittānaṃ aggahaṇena animittāti gahituṃ arahati, taṃ dassetuṃ ‘‘niccādīnaṃ nimittāna’’ntiādi vuttaṃ. Salakkhaṇa-sāmaññalakkhaṇa-dassanavasena mānassa dassanābhisamayo, vipassanāya pahānābhisamayo. ‘‘Maggenā’’ti vadanti, maggeneva pana asammohato pariññāpaṭivedhavasena dassanābhisamayo, pahānapaṭivedhavasena pahānābhisamayo. Rāgādisantatāyāti rāgādīnaṃ samucchedavasena paṭippassaddhivasena vūpasametabbato santabhāvena. 灭尽者，以此灭尽，故称灭尽。颠倒者，于不净中作“净”想，是颠倒之因。贪着处者，是贪生起之因。可爱所缘者，是净所缘。此处以可爱所缘为首，言于彼处执取可爱之相，此实应远离。他者，以不能自在运转故，称为他。诸行即使祈愿“愿不坏灭”也必坏灭，是故彼等以不能自在运转故，名为他。而彼等之他性，由见无常而显现，故说“见他者即见无常”。虽然观(vipassanā)不舍诸行之相，乃缘诸行而转起；然于某些相不执取，则堪称为无相。为显示此义，故说“常等之相”等。由见自相、共相，得见慢之现观；由观，得断之现观。说“以道”者，实即以道无痴故，以遍知通达而得见现观，以断通达而得断现观。贪等之寂静者，谓贪等以断尽故、以轻安故，应被平息，而成寂静性。 Ānandasuttavaṇṇanā niṭṭhitā. 阿难经释义终。 5. Subhāsitasuttavaṇṇanā 5. 善说经释义 213. Aṅgīyanti hetubhāvena āgamabhāvena avayavabhāvena vā ñāyantīti aṅgāni, kāraṇāni, avayavā vāti āha ‘‘aṅgehīti kāraṇehi, avayavehi vā’’ti. Viratiyo subhāsitavācāya pubbaṃ patiṭṭhitā hontīti musāvādāveramaṇiādayo tassā visesahetūti āha ‘‘musāvādā…pe… kāraṇānī’’ti. Yasmā ariyavohārā visesato cetanāsabhāvā, tasmā vacīsucaritasamudāyassa saccavācādayo aṅgabhūtāti āha ‘‘saccavacanādayo cattāro avayavā’’ti. Nissakkavacananti hetumhi nissakkavacanaṃ. Tenāha ‘‘samanuāgatā pavattā’’ti. Vācā hi tāya viratiyā sammā anurūpato āgatā pavattāti ‘‘samannāgatā’’ti vuccati. Karaṇavacananti sahayoge karaṇavacanaṃ. Tenāha ‘‘yuttā’’ti. Sahajātāpi hi cetanā yathāsamādinnāya viratiyā sammā anurūpato yuttāti vattuṃ arahati. 213. “支”(aṅga)者，以因性、来源性或部分性而被知，故为“支”、“因”或“部分”。故说：“以支，即以因，或以部分。”离(virati)者，如离妄语等，先于善说语(subhāsitavācā)而确立，故为彼之别因。故说：“离妄语……等是因。”以圣言(ariyavohāra)特以思为性，故真实语等为语善行(vacīsucarita)之支分。故说：“真实语等四者是部分。”离格语(Nissakkavacana)者，于因是离格语。故说：“具足而转起。”盖言语由彼离而正随顺转起，故称“具足”。具格语(Karaṇavacana)者，于俱有是具格语。故说：“相应。”盖俱生之思，亦可说与如所受持之离正相应。 Samullapanavācāti saddavācā, sā vuccatīti vācā nāma. Viññatti pana vuccati etāyāti vācā nāma, tathā virati cetanāvācā. Na sā idha adhippetāti sā cetanāvācā viññattivācā viya idha imasmiṃ sutte na adhippetā ‘‘subhāsitā hotī’’ti vacanato. Tenāha ‘‘abhāsitabbato’’ti. Suṭṭhu bhāsitāti sammā ñāyena bhāsitā vacīsucaritabhāvato. Atthāvahatanti hitāvahakālaṃ pati āha. Kāraṇasuddhinti [Pg.286] yonisomanasikārena kāraṇavisuddhiṃ. Dosābhāvanti agatigamanādidosābhāvaṃ. Rāgadosādivinimuttañhi taṃ bhāsato anurodhavirodhavivajjanato agatigamanaṃ dūrasamugghāṭitamevāti. Anuvādavimuttāti apavādavirahitā. Sabbākārasampattiṃ dīpeti, asati hi sabbākārasampatiyaṃ anuvajjatāpi. “言谈语”(Samullapanavācā)即声音语，其被称为语。又以“表”(viññatti)而说，故亦名语。同样，离之思语(cetanāvācā)亦然。然此非此处所意。盖思语如表语，于此经中，由“是善说”之故，非所意许。故说：“因其非所说。”善说者，因是语善行，故为善说、正理而说。带来利益者，是说带来利益之时。因清净者，是以如理作意(yonisomanasikāra)令因清净。无过失者，是无趣于非趣(agatigamana)等过失。盖说话者若离贪、瞋等，远离随顺与违逆，则趣于非趣即被远除。离责难者，是无诃责。此显示一切行相圆满，盖若无一切行相圆满，则有随责。 Kiñcāpi pubbe dhammādhiṭṭhānā desanā āraddhā, puggalajjhāsayato pana puggalādhiṭṭhānāya…pe… vacanametaṃ. Kāmañcettha ‘‘aññataraniddosavacana’’nti avisesato vuttaṃ, ‘‘dhammaṃyeva bhāsatī’’tiādinā pana adhammadosādirahitāya vācāya vuccamānattā idhāpi subhāsitā vācā adhippetāti. ‘‘Subhāsitaṃyevā’’ti avadhāraṇena nivattitaṃ sarūpato dasseti ‘‘no dubbhāsita’’nti iminā. Tenāha ‘‘tasseva vācaṅgassa paṭipakkhabhāsananivāraṇa’’nti. Paṭiyogīnivattanattho hi eva-saddo, tena pisuṇavācāpaṭikkhepo dassito. ‘‘Subhāsita’’nti vā iminā catubbidhaṃ vacīsucaritaṃ gahitanti ‘‘no dubbhāsitanti iminā micchāvācappahānaṃ dīpetī’’ti vuttaṃ. Sabbavacīsucaritasādhāraṇavacanañhi subhāsitanti. Tena parabhedanādikaṃ asabbhādikañca bodhisattānaṃ vacanaṃ apisuṇādivisayanti daṭṭhabbaṃ. Bhāsitabbavacanalakkhaṇanti bhāsitabbassa vacanassa sabhāvalakkhaṇaṃ dīpetīti ānetvā sambandho. Yadi evaṃ nanu abhāsitabbaṃ paṭhamaṃ vatvā bhāsitabbaṃ pacchā vattabbaṃ yathā ‘‘vāmaṃ muñca, dakkhiṇaṃ gaṇhā’’ti āha ‘‘aṅgaparidīpanatthaṃ panā’’tiādi. 虽前已开示以法为立足处(dhammādhiṭṭhāna)之教说，然随顺个人(puggala)意乐，则以人为立足处……乃至……此乃言说。此处虽不加区别地说“某种无过失之语”，然以“唯说于法”等语，明所示语远离非法等过失，故此处亦意指善说。“唯是善说”，此以限定，用“非恶说(dubbhāsita)”显示其自性之对反。故说：“正是为遮止彼语支之对反说。”盖“唯”(eva)字有遣除对品之义，故显示了对离间语的排斥。或以“善说”一词含摄四种语善行，故说“以‘非恶说’显示舍离邪语”。盖“善说”是通于一切语善行之语。是故，当知菩萨所说离间(parabhedana)等、粗恶(asabbha)等语，非离间语等之范畴。“应说语之相”者，应连结为“显示应说语之自性相”。若尔，岂非应先说不应说，后说应说，如“舍左取右”耶？曰：“然为显示支分”云云。 Paṭhamenāti ‘‘subhāsita’’nti padena. Dhammato anapetanti attano paresañca hitasukhāvahadhammato anapetaṃ. Mantāvacananti mantāya pavattetabbavacanaṃ. Paññavā avikiṇṇavāco hi na ca anatthāvahaṃ vācaṃ bhāsati. Itarehi dvīhīti tatiyacatutthapadehi. ‘‘Imehi khotiādīnīti karaṇe etaṃ upayogavacana’’nti keci. Taṃ vācanti yathāvuttaṃ caturaṅgikaṃ. Yañca vācaṃ maññantīti sambandho. Aññeti ito bāhirakā ñāyavādino akkharacintakā ca. ‘‘Paṭiññāhetuudāharaṇūpanayanigamanāni avayavā vākyassā’’ti vadanti. Nāmādīhīti nāmākhyātapadehi. Liṅgaṃ itthiliṅgādi vacanaṃ ekavacanādi. Paṭhamādi vibhatti atītādi kālaṃ. Kattā sampadānaṃ [Pg.287] apādānaṃ karaṇaṃ adhikaraṇaṃ kammañca kārakaṃ. Sampattīhi samannāgatanti ete avayavādike sampādetvā vuttaṃ. Taṃ paṭisedhetīti taṃ yathāvuttavisesampi vācaṃ ‘‘imehi kho’’ti vadanto bhagavā paṭisedheti. Kho-saddo hettha avadhāraṇattho. Tenāha ‘‘avayavādī’’tiādi. Yā kāci asabhāvaniruttilakkhaṇā. Sā milakkhubhāsā. Sīhaḷakenevāti sīhaḷabhāsāya pariyāpannena vacanena. Arahattaṃ pāpuṇiṃsūti saṃsāre ativiya sañjātasaṃvegā tannissaraṇe ninnapoṇamānasā hutvā vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahattaṃ pāpuṇiṃsu. 初者，是以“善说”之句。不离于法者，是不离于自他利乐之法。以慧所应说之语者，是以慧所应发起之语。有慧者不说杂乱语，亦不说无义语。以其余二者，即以第三、第四句。有者言：“以此等故”等，此是于具格之功能语。彼语者，如前所说四支语。“而彼等所认为之语”，是此关联。“其他”者，是指此外之正理论者(ñāyavādino)及字思择者。彼等说：“宗、因、喻、合、结是句之支分。”以名等者，以名、动词。性，是女性等；数，是单数等；格，是第一格等；时，是过去等。作者、所为、所从、工具、处所、所作业，是作用者。具足圆满者，是成就此等支分等而说。世尊(bhagavā)言“以此等故”，而否定彼说，即否定彼如前所说虽有殊胜之语。此中“kho”字是为限定。故说：“支分等”云云。凡不具自性、释词之相者，彼是边鄙语(milakkhubhāsā)。唯以僧伽罗语者，是以摄于僧伽罗语(Sīhaḷabhāsā)之语。证得阿罗汉者，是在轮回中生起极大悚惧，心意倾向于出离，策励于观(vipassanā)，依道次第而证得阿罗汉果。 Pātova phullitakokanadanti pātova saṃphullapadumaṃ. Bhijjiyateti nibbhijjiyati nibbhiggo jāyati. Manussattaṃ gatāti manussattabhāvaṃ upagatā. 清晨红莲盛开，是说清晨时分莲花完全绽放。破裂者，即完全破裂，产生裂缝。得人身者，是说到达人类的存在状态。 Buddhantareti buddhuppādantare dvinnaṃ buddhuppādānaṃ antarā. Tadā hi paccekabuddhānaṃ sāsane, na buddhasāsane dippamāne. 佛世之间者，是指两位佛陀出世之间的间隔。彼时实乃独觉佛(paccekabuddha)教法之时，而非佛陀教法昌明之时。 Jarāya parimadditanti yathā hatthacaraṇādiaṅgāni sithilāni honti, cakkhādīni indriyāni savisayaggahaṇe asamatthāni honti, yobbanaṃ sabbaso vigataṃ, kāyabalaṃ apagataṃ, satimatidhitiādayo vippayuttā, pubbe attano ovādapaṭikarā puttadārādayopi apasādakā, parehi vuṭṭhāpanīyasaṃvesanīyatā punadeva bālabhāvappatti ca honti, evaṃ jarāya sabbaso vimadditaṃ. Etanti sarīraṃ vadati. Milātachavicammanissitanti jiṇṇabhāvena appamaṃsalohitattā milātehi gatayobbanehi dhammehi sannissitaṃ. Ghāsamāmisanti ghāsabhūtaṃ āmisaṃ maccunā gilitvā viya patiṭṭhapetabbato. Kesalomādinānākuṇapapūritaṃ. Tato eva asucibhājanaṃ etaṃ. Sabbathāpi nissāratāya kadalikkhandhasamaṃ. 被衰老所摧残，犹如手脚等肢体变得松弛，眼等诸根无力执取其境，青春完全消逝，体力衰退，正念、智慧、毅力等亦皆离散；从前听从自己教导的子女、妻室等也加以轻蔑，需要他人扶起、安置，甚至又回到孩童状态，如是为衰老所完全摧残。此即是说身体。依附于枯萎的皮肤，是说因衰老而少有血肉，依附于已失去青春的状态。是死亡之食饵，是说犹如被死神所吞噬的食饵。充满毛发等种种不净之物，因此，此身是不净的容器。由于完全没有实质，犹如芭蕉树干。 Anucchavikāhīti sammāsambuddhassa anurūpāhi. Na tāpeyyāti cittañca kāyañca na tāpeyya. Tāpanā cettha sampati āyati ca visādanā. Na bādheyyāti ‘‘nābhibhaveyyā’’ti padassa atthadassanaṃ. Apisuṇavācāvasenāti sabbaso pahīnapisuṇavācatāvasena. Pāpānīti lāmakāni nikiṭṭhakāni. Tenāha ‘‘appiyānī’’tiādi. Anādāyāti aggahetvā. 适宜者，即与正等觉者相应者。不应使热恼，即不应使心与身生热恼。此处的“热恼”，是指现世与来世的懊悔。不恼害，此乃“不压倒”一词的释义。以完全舍弃两舌而言。恶者，即是低下、劣质者。因此说“不喜爱者”等。不拿取，即不执取。 Sādhubhāvenāti [Pg.288] niddosamadhurabhāvena. Amatasadisāti sadise tabbohāroti, kāraṇe vāyaṃ kāriyavohāroti āha ‘‘nibbānāmatapaccayattā vā’’ti. Paccayavasena hi sā tadā dassanappavatti. Cariyāti cārittaṃ. Porāṇā nāma paṭhamakappikā, buddhādayo vā ariyā. 善妙性者，即无过失的甘美状态。如同甘露者，此是用法上的相似；或者，此是以结果之名，称呼原因之用法，故说“或因其是涅槃甘露之缘故”。因为（该言语）作为缘，彼时（涅槃的）见解方得生起。行持者，即是操行。古人者，即初劫之人，或佛陀等圣者。 Patiṭṭhitāti niccalabhāvena aṭṭhiṃ katvā paccayāyattabhāvato avisaṃvādanakā. Ubhayathā paṭipattiṃ āha ‘‘attano ca paresañca atthe patiṭṭhitā’’ti. Atthe diṭṭhadhammikasamparāyikādihite patiṭṭhitattā eva dhamme avihiṃsādidhamme patiṭṭhitā. Anuparodhakaranti etena hitapariyāyoyaṃ attha-saddoti dasseti. Dhammikanti dhammato anapetaṃ, atthadhammūpasaṃhitaṃ vā. 安立者，即以不动摇的性质，如骨般坚固，又因其依缘而有，故真实不虚。两种行持，即是“安立于自己与他人的利益中”。因安立于现世、来世等利益中，故安立于不伤害等法中。不违逆者，此句表明“利益”（attha）一词是“福祉”（hita）的同义词。如法者，即不离于法，或与义利及正法相应。 Nibbānappattiyāti nibbānappattiyatthaṃ. Dukkhassa antakiriyāya antakaraṇatthaṃ. Yasmā buddho khemāya bhāsati, tasmā khemuppattihetuyā khemā, tasmā sā sabbavācānaṃ uttamāti evampettha attho daṭṭhabbo. Mantāvacanavasenāti sabbadosarahitavasena. 为获得涅槃，即为达到涅槃之目的。为灭尽苦，即为终结痛苦之目的。因为佛陀为安稳而说法，所以（此言语）因是产生安稳之因而安稳，因此它是一切言语中最殊胜的——此中义理应如是见。以真实语而言，即是完全远离一切过失。 Subhāsitasuttavaṇṇanā niṭṭhitā. 善说经释义终。 6. Sāriputtasuttavaṇṇanā 6. 舍利弗经释义 214. Vākkaraṇacāturiyato vacanaguṇahetūnaṃ pūriyā pūre bhavāti porī, tāya poriyā. Tenāha ‘‘akkharādiparipuṇṇāyā’’ti. Avibaddhāyāti pittādīhi na vibaddhāya anupaddutāya. Tenāha ‘‘apalibuddhāyā’’tiādi. Niddosāyāti atthato byañjanato vigatadosāya. Akkhalitapadabyañjanāyāti agalitapadabyañjanāya, atthassa viññāpaniyāti diṭṭhadhammikādiatthassa bodhane pariyattāya. Bhikkhunanti gāthāsukhatthaṃ rassaṃ katvā vuttaṃ. 214. 由于言辞巧妙，言语功德之因得以圆满，因圆满而有，故称“圆满语”（porī），凭借此圆满语。因此说“字句等圆满”。不被束缚者，即不被胆汁等所束缚，无有障碍。因此说“无有滞碍”等。无有过失者，即在义理与文辞上皆无过失。字句无缺漏者，即文句无脱落，足以明了现世等义理。“比丘众”（Bhikkhūnaṃ），是为使偈颂顺畅而作的缩略语。 ‘‘Saṃkhittenapi deseti, vitthārenapi bhāsatī’’ti nayidaṃ paṭhamaṃ uddisitvā tassa atthassa kittanavasena pavattitaṃ vacanaṃ sandhāya vuttaṃ. Sā hi vitthāradesanā eva hoti. Yā pana desanā kadāci dhammapaṭiggāhakānaṃ ajjhāsayavasena [Pg.289] saṃkhitteneva dassetvā nikkhipati, yā ca kadāci vitthārena, tadubhayaṃ sandhāya vuttaṃ. Tenāha ‘‘cattārimānī’’tiādi. Sabhāvamadhuro paccayavasena madhurataro hotīti dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Vividhākāraṃ katvā dhammaṃ kathetuṃ paṭibhātīti paṭibhānaṃ, desanāpakārañāṇaṃ. Tenāha ‘‘samuddato’’tiādi. Odahantīti avajānanavasena gamenti. “或简略地说，或详细地说”，此句并非针对先举纲要后广分别的说法方式而言，因为那只是详细的解说。而是指，说法有时随顺听法者的根机，仅作简要开示即止；有时则作详细解说，此句是针对这两种情况而说。因此说“有四种”等。为说明（水）本性甘美，因缘会时则更加甘美，故说“譬如”等。能以各种方式说法，此灵感涌现即是辩才（paṭibhāna），也就是说法方式的智慧。因此说“如大海”等。倾听（Odahanti），是指以轻蔑的态度去理解。 Sāriputtasuttavaṇṇanā niṭṭhitā. 舍利弗经释义终。 7. Pavāraṇāsuttavaṇṇanā 7. 自恣经释义 215. Tasmiṃ ahūti tasmiṃ ahanīti āha ‘‘tasmiṃ divase’’ti. Anasanenāti sabbaso āhārassa abhuñjanena. Sāsanikasīlena bāhirakaanasanena vā upetā hutvāti yojanā. Vā-saddena khīrapānamadhusāyanādīnipi saṅgaṇhāti. Pakārehi diṭṭhādīhi vāreti kāyakammādike sarāpeti gārayhe karoti etāyāti pavāraṇā, paṭipattivisodhanāya attano attano vajjasodhanāya okāsadānaṃ. Yasmā yebhuyyena vassaṃvuṭṭhehi kātabbā esā visuddhidesanā, tasmā vuttaṃ ‘‘vassaṃvuṭṭhapavāraṇāya. Visuddhipavāraṇātipi etissāva nāma’’nti. Tadā tassa bhikkhusaṅghassa tuṇhībhāvassa anavasesatāyapi vaṇṇaṃ dassetuṃ pāḷiyaṃ ‘‘tuṇhībhūta’’nti vuttanti āha ‘‘yato yato…pe… natthī’’ti. Hatthassa kukkuccatā asaṃyamo asampajaññakiriyā hatthakukkuccaṃ. Tathā pādakukkuccaṃ veditabbaṃ, vā-saddo avuttavikappattho, tena tadaññesamabhāvo vibhāvitoti daṭṭhabbaṃ. 215. 于彼日中者，即是说“于彼日”。不食者，即完全不进食。应连接为“具足教法之戒，或外道之不食”。“或”字，亦包含饮乳、食蜜等。通过见、闻、疑等方式，制止身业等，令其忆念，令其有过，此即自恣（pavāraṇā），是为清净行持，给予各自清净过失的机会。因为此清净说示，多应由安居竟的比丘举行，故说“安居竟自恣”，“清净自恣”也是它的名称。为显示当时比丘僧团完全寂静的功德，经中仍说“默然”，故（注疏）说“无论何处……无有”。手的不安分，即不防护、不正知的行为，是为手躁。足躁亦应如是了知。“或”字有未言明的选项之义，应知由此表明了不存在其他（躁动）。 Pañcapasādehīti pañcavaṇṇehi pasādehi. Vossaggattho yathāruci kiriyāya vossajjanaṃ. Pucchanattheti paṭikkhepamukheneva pucchanatthe nakāro, me kiñci kiriyaṃ vā vācasikaṃ vā na garahatha, kiṃ nu garahatha kāyavācāhīti attho. Keci ‘‘dvārānevā’’ti dvārasīsena dvārappavattacariyaṃ vadanti. Visuddhipavāraṇāya adhippetattā yena pavāritaṃ, teneva visuddhīti ñāyati, yena na pavāritaṃ. Kiṃ nu taṃ avisuddhanti siyā kassaci puthujjanassa āsaṅkā? Tannivāraṇatthamāha ‘‘no aparisuddhattā’’ti. Manodvāraṃ [Pg.290] parisuddhaṃ asucikārakaupakkilesānaṃ dūrīkatattā. Idāni etarahi buddhakāle. Etthāti manodvāraparisuddhiyaṃ. 以五净信者，即以五色净光。舍离之义，即随己意愿舍弃行为。用于疑问，即否定式的疑问，使用“不”（na）字，意思是：“你们不谴责我任何身或语的行为吗？究竟以身语谴责什么呢？”有些人说“仅由诸门”，是以门为首，指经由诸门发生的行为。因为意在清净自恣，由所自恣者，可知其清净；那未曾自恣者，难道它就不清净吗？某些凡夫或有此疑。为断彼疑，故说“非因其不清净”。意门是清净的，因已远离能致不净的随烦恼。现在，即此时，佛陀时代。于此，即于意门清净中。 Kāyavacīsamācāraparisuddhiyā paveditāya manosamācāraparisuddhi atthato paveditāva hotīti ‘‘kāyikaṃ vā vācasikaṃ vā’’iccevāha. Tathā hi vuttaṃ ‘‘kāyikaṃ vā vācasikaṃ vāti idaṃ catunnaṃ arakkhiyataṃ sandhāya thero āhā’’ti. ‘‘Bhikkhave, pavāremi vo’’ti bhikkhusaṅghavisayattā pavāraṇāya tattha bhikkhusaṅghena vattabbaṃ paṭivacanaṃ dento dhammasenāpati ‘‘bhikkhusaṅghassa bhāraṃ vahanto’’ti vutto. Tenāha ‘‘na kho mayaṃ, bhante’’tiādi. Arakkhiyānīti parānuvādato na bhāyitabbāni suparisuddhabhāvato. 因为身、语行仪的清净已被说明，意行仪的清净实际上也已被说明，故只说“身或语”。诚如所说：“长老说‘身或语’，是针对四无护。”“诸比丘，我向你们自恣”，因为自恣是对比丘僧团而作，法将（Dhammasenāpati）在此代表比丘僧团作出应答，故被称为“荷负比丘僧团重担者”。因此他说：“尊者，我们实无……”等。无护者，即因其极为清净，故不惧他人非议。 ‘‘Anuppannassā’’ti idaṃ adhippāyikavacananti tadadhippāyaṃ vivaranto ‘‘kassapasammāsambuddhato paṭṭhāyā’’tiādimāha. Kassapasammāsambuddhatoti vibhatte nissakkaṃ, tasmā kassapasammāsambuddhato oranti atthoti. Aññenāti ito bhagavato aññena. Anuppāditapubbassāti parasantāne na uppāditapubbassa. Sasantāne pana paccekabuddhānaṃ vasena na uppāditoti na sakkā vattuṃ. Samanuāgatāti sammā anu upagatā. Bhagavato sīlādayo guṇāti buddhabhūtassa guṇā adhippetāti āha ‘‘arahattamaggameva nissāya āgatā’’ti. Sabbaguṇāti dasabalañāṇādayo sabbe buddhaguṇā. Bhanteti ettha itisaddo ādiattho. Tena ‘‘imesaṃ pana…pe… vācasikaṃ vā’’ti yāvāyaṃ pāḷipadeso, taṃ sabbaṃ gaṇhāti. Tenāha ‘‘idaṃ thero…pe… pavārento āhā’’ti. “‘未生起的(anuppannassa)’，此乃意趣之言。为阐明其意趣，故说‘从迦叶(Kassapa)正等觉者开始’等。‘从迦叶正等觉者’是离格(vibhatte)的用法，因此意为‘从迦叶正等觉者以来’。‘由其他(aññena)’，意指‘由此世尊之外的其他’。‘未曾令生起(anuppāditapubbassa)’，意指‘未曾在他人相续中令之生起’。但在自身相续中，就辟支佛而言，则不能说未曾生起。‘已随具(samanuāgatā)’，意指‘已完全、相随地获得’。‘世尊的戒等功德’，意指已成佛的功德，故说‘仅依阿罗汉道而来’。‘一切功德(sabbaguṇā)’，意指十力智(dasabalañāṇa)等一切佛陀功德。于‘尊者(bhante)’一句，此处的‘iti’词是‘等等’(ādi)之义。因此，它涵盖了从‘然而，于此等……乃至……或语所作’的整段经文。故说‘此是长老……于自恣时所说’。” Yaṃ attano puññānubhāvasiddhaṃ cakkaratanaṃ nippariyāyato tena pavattitaṃ nāma, na itaranti paṭhamanayo vutto. Yasmā pavattitasseva anupavattanaṃ, paṭhamanayo ca taṃsadise tabbohāravasena vuttoti taṃ anādiyitvā dutiyanayo vutto. Dasavidhanti antojanasmiṃ, balakāye rakkhāvaraṇaguttiyā saṃvidhānaṃ, khattiyesu anuyuttesu, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu adhammacārapaṭikkhepo, adhanānaṃ dhanānuppadānaṃ, samaṇabrāhmaṇe upasaṅkamitvā pañhapucchananti evaṃ dasavidhaṃ. Tattha gahapatike pakkhijāte ca visuṃ katvā gahaṇavasena dvādasavidhaṃ. Cakkavattivattanti cakkavattibhāvāvahaṃ vattaṃ. Yasmā yāthāvato [Pg.291] pavattitaṃ, tadanurūpakaṃ pana ñāyena yuttakena pavattitaṃ nāma hotīti āha ‘‘sammā nayena hetunā kāraṇenā’’ti. Ubhatobhāgavimuttāti ubhayabhāgehi ubhayabhāgato vimuttāti ayamettha atthoti dasseti ‘‘dvīhi bhāgehi vimuttā, arūpā…pe… nāmakāyato’’ti iminā. Tevijjādibhāvanti tevijjachaḷabhiññacatuppaṭisambhidabhāvaṃ. Paññāvimuttā hi taṃ tividhaṃ appattā kevalaṃ paññāya eva vimuttā. “那依自身福德威力而成就的轮宝(cakkaratanaṃ)，无待他缘而转起，才名为‘转’，而非由其他因缘——此为第一种解释。由于已转起者仍需随转，而第一种解释是就相似情况的通用说法而言，故不取此说而立第二种解释。十种（轮王正法）是：于内宫人民、于军队中设置守护、防护、卫护；于刹帝利、臣属；于婆罗门、居士；于城镇、乡村居民；于沙门、婆罗门；于鸟兽，禁止非法行为；施与贫者财物；亲近沙门、婆罗门请教问题，如是共十种。此处，若将居士与鸟类分开计算，则有十二种。‘转轮王之行(cakkavattivatta)’，指导向转轮王状态之行。因为它如实地转起，且与正理相应地转起，故说‘以正理(nayena)、因(hetunā)、缘(kāraṇena)而善(sammā)’。‘俱分解脱(ubhatobhāgavimutta)’，意指‘从两部分、由两部分而解脱’，此中义理，由‘从两部分解脱，即从无色……乃至名身’一句所示。‘三明等状态(tevijjādibhāva)’，指三明(tevijja)、六神通(chaḷabhiññā)、四无碍解(catuppaṭisambhidā)的状态。慧解脱(paññāvimuttā)者，未得此三者，仅由慧而解脱。” Visuddhatthāyāti visuddhipavāraṇatthāya. Saṃyojanaṭṭhena saṃyojanasaṅkhāte ceva bandhanaṭṭhena bandhanasaṅkhāte ca. Vijitasaṅgāmanti yathā rāgādayo puna na sīsaṃ ukkhipanti, evaṃ ariyamaggasenāya vasena vijitasaṅgāmaṃ. Tenāha ‘‘vijitarāgadosamohasaṅgāma’’nti. Mārabalassāti mārasenāya, mārassa vā sāmatthiyassa. Veneyyasatthanti vinetabbajanasamūhaṃ. Sakaṭādisatthasabhāgato vineyyova satthoti taṃ veneyyasatthaṃ. Sīlasārādiabhāvato antotuccho. “‘为清净故(visuddhatthāya)’，是为了清净自恣。以结缚之义而名为‘结(saṃyojana)’，以束缚之义而名为‘缚(bandhana)’。‘已战胜战争者(vijitasaṅgāma)’，指如同贪等烦恼不再抬头一般，已凭借圣道之军战胜了战争。故说‘已战胜贪、嗔、痴之战争’。‘魔罗之力(mārabalassa)’，指魔罗的军队，或魔罗的力量。‘应调伏之众(veneyyasattha)’，指应被调伏的人群。如同车队等商旅(sattha)，应调伏者(veneyya)即是（待引导的）队伍(sattha)，故称其为‘应调伏之众’。因无戒等核心，故其内空虚。” Pavāraṇāsuttavaṇṇanā niṭṭhitā. 《自恣经》释义终。 8. Parosahassasuttavaṇṇanā 8. 过千经释义 216. Sahassato paraṃ aḍḍhateyyabhikkhusataṃ tadā bhagavantaṃ payirupāsatīti āha ‘‘parosahassanti atirekasahassa’’nti. Nibbāne kutoci bhayaṃ natthīti kutocipi kāraṇato nibbāne bhayaṃ natthi asaṅkhatabhāvena sabbaso khemattā. Tenāha bhagavā – ‘‘khemañca vo, bhikkhave, dhammaṃ desessāmi khemagāminiñca paṭipada’’ntiādi (saṃ. ni. 4.379-408). Na kutoci bhayaṃ etasmiṃ adhigateti akutobhayaṃ, nibbānaṃ. Tenāha ‘‘nibbānappattassā’’tiādi. Vipassito paṭṭhāyāti amhākaṃ bhagavato nāmavasena isīnaṃ sattamabhāvadassanatthaṃ vuttaṃ. Te hi tattha tattha sutte bahuso kittitā. Isīnanti vā paccekabuddhasāvakabāhirakaisīnaṃ sattamo uttaro seṭṭhoti attho. 216. “当时，有一千二百五十位比丘(bhikkhu)前来亲近世尊(bhagavā)，故说‘过千(parosahassa)’，意指‘超过一千’。于涅槃(nibbāna)中，无有任何怖畏，即由任何因缘，于涅槃中皆无怖畏，因其为无为法(asaṅkhata)，故完全安稳(khema)。因此世尊说：‘诸比丘，我将为你们宣说安稳法及趣向安稳之道’等。于此证得者，无有任何怖畏，故称‘无畏(akutobhaya)’，即涅槃。因此说‘已达涅槃者’等。‘从毗婆尸(Vipassī)开始’，此说是为了显示我们的世尊在以名号区分的诸仙人中位列第七。因为他们在各经中被屡屡称颂。‘诸仙人中’，意指在辟支佛、声闻弟子及外道仙人中，第七位为最上、最胜者。” Aṭṭhuppattivasenāti [Pg.292] kāraṇasamuṭṭhānavasena. Tadassa aṭṭhuppattiṃ vibhāvetuṃ ‘‘saṅghamajjhe’’tiādi vuttaṃ. Paṭibhānasampannavācāya aññe īsati abhibhavatīti vaṅgīso. Tenāha ‘‘paṭibhānasampatti’’ntiādi. “‘依事缘生起(aṭṭhuppattivasena)’，意指依原因生起的方式。为阐明其事缘生起，故说‘于僧团中’等。以具足辩才(paṭibhāna)之言语驾驭、压倒他人，故名‘婆耆舍(Vaṅgīsa)’。因此说‘辩才成就’等。” Kilesummujjanasatānīti rāgādikilesānaṃ rajjanadussanādinayehi savisaye ayoniso uṭṭhānāni. Yadi anekāni satāni, atha kasmā ‘‘ummaggapatha’’nti? Vuttanti āha ‘‘vaṭṭapathattā pana patha’’nti. Rāgadosamohamānadiṭṭhivasena rāgakhilādīni pañcakhilāni. Vibhajantanti vibhajanavasena kathentaṃ. Vibhajitvāti ñāṇena vivecetvā. “‘数百烦恼涌现(kilesummujjanasatāni)’，指贪等烦恼(kilesa)以染著、嗔恚等方式，于各自所缘上不如理地生起。若有数百种，为何又说‘歧途(ummagga-patha)’？答曰：‘因是轮回之道(vaṭṭapatha)，故称为道’。以贪、嗔、痴、慢、见，有贪欲结等五结(pañcakhilāni)。‘分别说者(vibhajantaṃ)’，指以分别的方式宣说者。‘已分别(vibhajitvā)’，指以智慧辨别之后。” Amate akkhāteti amatāvahe dhamme desite. Dhammassa passitāro saccasampaṭivedhena. Asaṃhīrā diṭṭhivātehi. “‘于不死(amata)被开显时’，意指于导向不死之法(dhamma)被开示时。他们是‘法的见者(dhammassa passitāro)’，通过对真理的完全通达。‘不为所动(asaṃhīrā)’，指不为诸见之风(diṭṭhivātehi)所动摇。” Ativijjhitvāti paṭivijjhitvā. Atikkamabhūtanti atikkamanaṭṭhena bhūtaṃ. Dasaddhānanti dasannaṃ upaḍḍhānaṃ. Tenāha ‘‘pañcanna’’nti. Jānantenāti dhammassa sudullabhataṃ jānantena. “‘已贯穿(ativijjhitvā)’，意为‘已通达(paṭivijjhitvā)’。‘已超越(atikkamabhūtaṃ)’，意为以超越之义而成。‘十之半(dasaddhānaṃ)’，即十的诸个一半。故说‘五个’。‘知者(jānantena)’，指了知法(dhamma)之极为难得者。” Parosahassasuttavaṇṇanā niṭṭhitā. 《过千经》释义终。 9. Koṇḍaññasuttavaṇṇanā 9. 憍陈如经释义 217. Evaṃgahitanāmoti ‘‘aññāsi vata, bho, koṇḍañño’’ti satthu vacanaṃ nissāya bhikkhūhi aññehi koṇḍaññanāmakehi visesanatthaṃ evaṃgahitanāmo. Dvādasannaṃ saṃvaccharānaṃ vasena cirassaṃ. Chaddantabhavaneti chaddantanāgarājabhavanaṭṭhāne. Paññavā mahāsāvako rattaññutāya. ‘‘Dasasahassacakkavāḷe devamanussānanti dasasahassacakkavāḷe devānaṃ, imasmiṃ cakkavāḷe devamanussānañcāti evaṃ dasasahassacakkavāḷe devamanussāna’’nti vadanti. Aggantiādito. Tatthāti mandākinitīre. 217. “‘如是得名(evaṃgahitanāmo)’，是因导师说‘朋友，憍陈如(Koṇḍañña)确实了知了！’，诸比丘(bhikkhu)为与其他名为憍陈如者相区别，故如是得名。‘长久(cirassaṃ)’，指住了十二年。‘于六牙象住处(chaddantabhavane)’，指于六牙象龙王之住处。因长久知法(rattaññutā)而为有慧之大声闻。他们说：‘“于一万轮围世界(cakkavāḷa)的天人”，是指一万轮围世界的天，及此轮围世界的天与人，如是为“一万轮围世界的天人”’。‘第一(aggaṃ)’，指最初。‘于彼处(tattha)’，指于曼达基尼(Mandākini)河畔。” Vassaggenāti vassapaṭipāṭiyā. Tanti aññāsikoṇḍaññattheraṃ. Mahābrahmānaṃ viya lokiyamanussā harāyanti. Pāmokkhabhūto āyasmā [Pg.293] thero antarantarā tattha tattha janapade vasitvā tadanukkamena mandākinitīraṃ upagato, tasmā vuttaṃ – ‘‘icchāmahaṃ, bhante, janapade vasitu’’nti. “‘以雨季戒腊(vassaggena)’，意指以雨季安居的顺序。‘他(taṃ)’，指阿若憍陈如长老。世间人敬畏他，如敬畏大梵天。那位具寿(āyasmā)长老是僧团的首座，他时而在各个人间住处居住，之后次第来到曼达基尼(Mandākini)河畔，因此说：‘尊者，我欲于人间住处居住。’” Ānubhāvasampannā dibbāyukā te hatthināgāti vuttaṃ ‘‘pubbe paccekabuddhānaṃ pāricariyāya kataparicayā’’ti. Therassa sañcaraṇaṭṭhāne āvaraṇasākhā haritvā apanetvā. Mukhodakañceva dantakaṭṭhañca ṭhapetīti saḷaladevadārukaṭṭhādīni aññamaññaṃ ghaṃsitvā aggiṃ nibbattetvā jāletvā tattha pāsāṇakhaṇḍāni tāpetvā tāni daṇḍakehi vaṭṭetvā taḷākāsu udakasoṇḍīsu khipitvā udakassa tattabhāvaṃ ñatvā nāgalatādantakaṭṭhaṃ upanento mukhodakañca ṭhapeti. Vattaṃ karotīti antokuṭiyā bahi ca pamukhepi aṅgaṇepi sākhābhaṅgehi sammajjanto vakkhamānanayena āhāraṃ upanento vattaṃ karoti. “那些象王(hatthināga)具足威力、有天神般的寿命，是因经中说‘往昔曾侍奉辟支佛(paccekabuddha)，已作熟悉’。在长老经行之处，它们衔走并移开遮挡的树枝。它们准备洗脸水和齿木(dantakaṭṭha)——即相互摩擦娑罗树、天木等木材生起火，点燃后，于其中烧热石块，再用木棍滚动着将热石投入池塘或水槽中，待了知水已温热后，便献上龙蔓齿木，并备好洗脸水。‘履行义务(vattaṃ karoti)’，指在孤邸(kuṭi)内外、门廊及庭院中，用树枝清扫，并依下述方式献上食物，以此履行义务。” Patiṭṭhappamāṇeti kaṭippamāṇe, ayameva vā pāṭho tāva mahantamevāti yāva mahantaṃ setapadumavanaṃ, tāva mahantameva. Eseva nayo rattakumudavanādīsu. Khādantā manussā. Pakkapayoghanikā viyāti supakkapayoghanaṃ viya. Ghanabhāvena pana pakkhittakhuddamadhu viya hoti. Tenāha ‘‘etaṃ pokkharamadhu nāmā’’ti. Muḷālanti setapadumānaṃ mūlaṃ. Bhisanti tesaṃyeva kandaṃ. Ekasmiṃ pabbeti ekekasmiṃ pabbantare. Pādaghaṭakanti doṇassa catubhāgo saṇṭhānato khuddako, tasmā pādaghaṭakappamāṇanti tumbamattaṃ. Soṇḍiāvāṭeti khuddakasoṇḍiyo ceva khuddakaāvāṭe ca. “Patiṭṭhappamāṇe”即适量，或此句读作“极大”，犹如广大的白莲林。此理亦适用于红睡莲林等。人们食之，犹如熟透的浓乳。又因其浓稠，犹如投入的碎蜜。故曰：“此名莲花蜜”。“Muḷāla”是白莲花之根。“Bhisa”是彼等之块茎。“于一节(ekasmiṃ pabbe)”是指于每一节之间。“Pādaghaṭaka”是“doṇa”的四分之一，形状小，故“pādaghaṭakappamāṇa”（pādaghaṭaka大小）即葫芦大小。“Soṇḍiāvāṭeti”是指小池与小坑。 Etaṃ bhojananti yathāvuttaṃ nirudakapāyasabhojanaṃ. Keci sañjānanti ye therā vuḍḍhatarā. Keci na sañjānanti ye navā acirapabbajitā. “此食物”是指如前所述的无水乳粥。有些年长的长老认得，有些新近出家的比丘则不认得。 Buddhānubuddhoti buddhassa anubuddho. Bāḷhavīriyoti catunnaṃ sammappadhānānaṃ vasena ciranicitavīriyo. Tiṇṇaṃ vivekānanti kāyacittaupadhivivekānaṃ lābhīti yojanā. Catasso vadati vaṅgīsatthero sayaṃpaṭibhānaṃ, na sesābhiññānaṃ abhāvatoti āha ‘‘itarā’’tiādi. Parisā sannisīdi nissaddabhāvena tuṇhī ahosīti attho. Anujānāpesīti paṭhamaṃ attanā ñātaṃ upaṭṭhitaṃ attano parinibbānakālaṃ anu pacchā satthāraṃ jānāpesīti evaṃ ettha attho daṭṭhabbo. “随佛觉者(Buddhānubuddha)”是指随佛陀而觉悟者。“强力精进(Bāḷhavīriya)”是指依四正勤而长时积累精进者。“三种远离”应结合为获得身远离、心远离与依远离(upadhiviveka)。婆耆舍(Vaṅgīsa)长老说四无碍解是自己的辩才，并非因为没有其他神通，故说“其他”等。大众默然安坐，意为保持安静。“Anujānāpesi”于此应理解为：先是自己了知般涅槃的时刻已到，之后再告知导师。 Tanti [Pg.294] āsāḷhipuṇṇamāya isipatane yaṃ dassanaṃ, yaṃ vā dukkaracariyāyaṃ tumhākaṃ upaṭṭhānaṃ ādito dassanaṃ, taṃ, bhante, paṭhamadassanaṃ. Onatavinatāti heṭṭhā upari ca onatā vinatā. Kampetvāti thokaṃ cāletvā dassanatthaṃ ekaninnādo tesaṃ hatthināgānañceva nāgayakkhakumbhaṇḍānaṃ devatānañca saddena. Brahmāno devānaṃ adaṃsūti sambandho. 在萨哈(Āsāḷha)月圆之日于仙人堕处(Isipatana)所见，或是你们为苦行所侍奉的最初景象，尊者，那便是最初的相见。“俯首低眉(Onatavinata)”指上下皆俯首弯腰。“摇动(Kampetvā)”意为轻微摇动。为示现此事，彼等象王、龙、夜叉(yakkha)、鸠槃荼(kumbhaṇḍa)及诸天众发出一片巨响。“梵天给予诸天”是其关联。 Sajjhāyamakaṃsu pasādanīyesu pasādavasena sannipatitaparisāya pasādajananatthaṃ bhagavati nikkhamitvāti bhagavati gandhakuṭito nikkhamitvā. Dharatiyevāti aduṭṭhataṃ patvā tiṭṭhateva. 当世尊(bhagavā)从香室(gandhakuṭi)出来时，他们为使因可信乐事而集会的会众生起信心，故作诵读。“Dharatiyeva”是指达到无嗔状态而安住。 Koṇḍaññasuttavaṇṇanā niṭṭhitā. 《憍陈如经》释义终。 10. Moggallānasuttavaṇṇanā 10. 目犍连经释义 218. Paccavekkhatīti tesaṃ ariyānaṃ cittaṃ attano ñāṇacakkhunā pati avekkhati paccavekkhati. Pabbatassāti isigilipabbatassa. Dukkhapāraṃ gatanti vaṭṭadukkhassa pāraṃ pariyantaṃ gataṃ. Sabbaguṇasampannanti sabbehi buddhaguṇehi ca sāvakaguṇehi ca paripuṇṇaṃ. Anekākārasampannanti rūpaghosalūkhadhammappamāṇikānaṃ sattānaṃ tehi tehi ākārehi sabbesañca anekehi anantāparimeyyehi pasīditabbākārehi samannāgataṃ. Te pana ākārā yasmā anaññasādhāraṇā buddhaguṇā eva, tasmā āha ‘‘anekehi guṇehi samannāgata’’nti. 218. “Paccavekkhati”（观察）是指以自己的智慧之眼反复观察彼等圣者之心。“山”是指吞仙山(Isigili)。“已渡苦之彼岸”是指已到达轮回之苦的彼岸、终点。“具足一切功德”是指圆满具足一切佛陀功德与声闻功德。“具足无量相”是指具足种种相，能令以色、声等粗法为量的众生，以及一切众生，以无量无数可欣喜之相而心生喜悦。又因彼等相皆为佛陀不共之功德，故曰“具足无量功德”。 Moggallānasuttavaṇṇanā niṭṭhitā. 《目犍连经》释义终。 11. Gaggarāsuttavaṇṇanā 11. 伽伽罗经释义 219. Teti te devamanusse. ‘‘Sarīravaṇṇenāti sarīre chavivaṇṇenā’’ti vadanti. Sarīravaṇṇenāti vā dhammarūpakāyaguṇena. ‘‘Yasasā’’tipi pāṭho, so evattho. Vigatamaloti abbhāmahikādīhi vigatūpakkileso[Pg.295]. Bhāṇu vuccati pabhā, sātisayo bhāṇu etassa atthīti bhāṇumā. Sūriyoti āha ‘‘ādicco viyā’’ti. 219. “Te”是指彼等天人。“以身色(sarīravaṇṇena)”：有人说“以身体的肤色”。或指以法身、色身之功德。“Yasasā”（以名声）是另一读法，其义相同。“离垢(vigatamala)”是指远离云、雾等杂染。“Bhāṇu”是光明之义，有超胜之光明者为“bhāṇumā”（光耀者）。“Sūriya”（日）是指“犹如太阳”。 Gaggarāsuttavaṇṇanā niṭṭhitā. 《伽伽罗经》释义终。 12. Vaṅgīsasuttavaṇṇanā 12. 婆耆舍经释义 220. So kira vicaratīti sambandho. ‘‘Yathāyaṃ dīpo jambudīpoti jambunā paññāto, evāhampi tena jambunā paññāyissa’’nti jambusākhaṃ pariharitvā. Vādaṃ katvāti ‘‘imasmiṃ vāde sace te parājayo hoti, tvaṃ me dāso hohi. Sace me parājayo, ahaṃ te bhariyā’’ti evaṃ katikaṃ katvā. Vāde jayaparājayānubhāvenāti tathāpavattite vāde paribbājakassa jayānubhāvena ceva attano parājayena ca. Vayaṃ āgammāti sippuggahaṇavayaṃ āgamma. Vijjanti mantaṃ. 220. “据说他如此游行”是其关联。“‘犹如本洲因阎浮树而名瞻部洲(Jambudīpa)，我亦将因阎浮树而闻名’，（他）如是思量，并携带阎浮树枝。”“立下辩论”是指立下约定：“于此辩论，若你败，则为我奴；若我败，则为汝妻。”“因辩论胜负之力”是指因如此进行的辩论中，外道沙门的胜利与自己的失败。“至年龄”是指到了学习技艺的年龄。“Vijjā”是指咒语。 Nibbattagativibhāvanavasena chavasīsabhāvaṃ dūseti vināsetīti chavadūsakaṃ sippaṃ, tathāpavattaṃ mantapadaṃ. Attano ānubhāvenāti niraye nibbattasattassa sīsaṃ yattha katthaci ṭhitaṃ buddhānubhāvena ānetvā dassetvā. Khīṇāsavassa sīsanti paramappicchatāya kañcipi ajānāpetvā araññaṃ pavisitvā parinibbutassa khīṇāsavassa chaḍḍitaṃ sīsakaṭāhaṃ. Dassesīti attano ānubhāvena ānetvā dassesi. “Chavadūsakaṃ sippaṃ”（坏颅术）是指通过揭示死者投生之处而使其头骨失效的技艺，即如此施行的咒语。“以己之力”是指以佛陀之力，将生于地狱的众生之头骨，无论其在何处，取来示现。“漏尽者之颅”是指极为少欲、不令任何人知晓，进入森林而般涅槃的漏尽者所遗弃的头盖骨。“示现(Dassesi)”是指以己之力取来示现。 ‘‘Tumhe, bho gotama, jānāthā’’ti kāmaṃ vaṅgīso nibbattaṭṭhānaṃ sandhāya pucchati, bhagavā pana anupādisesanibbānaṃ sandhāya ‘‘āma, vaṅgīsa…pe… gatiṃ jānāmī’’ti āha. Vuttañhetaṃ ‘‘nibbānaṃ arahato gatī’’ti. Vaṅgīso sayaṃ mantabalena gatipariyāpannassa gatiṃ jānanto bhagavantampi ‘‘ayampi tathā’’ti maññamāno ‘‘mantena jānāsi, bho gotamā’’ti āha. Bhagavā attano buddhañāṇameva mantaṃ katvā dīpento ‘‘āma, vaṅgīsa, ekena manteneva jānāmī’’ti āha. Mudhā eva dātabbanti amūliko. Anantarahitāya bhūmiyā sayanaṃ thaṇḍilaseyyā. Ādi-saddena sāyatatiyaṃ udakorohaṇabhūmiharaṇādiṃ saṅgaṇhāti. So taṃ…pe… arahattaṃ pāpuṇīti iminā vaṅgīsatthero pabbajitvā na cirasseva sukhāya paṭipadāya arahattaṃ patto viya dissati, na kho panetaṃ [Pg.296] evaṃ daṭṭhabbaṃ, āyatiṃ thero pabbajitvā samathavipassanāsu kammaṃ ārabhitvāpi dukkhāya paṭipadāya tādisaṃ kālaṃ vītināmetvā arahattaṃ pāpuṇi. Tenāha – “‘乔达摩(Gotama)尊者，您知道吗？’婆耆舍(Vaṅgīsa)虽意在询问投生之处，世尊(Bhagavā)却针对无余涅槃而答：‘是的，婆耆舍……我知其去处。’如经中所说：‘涅槃是阿罗汉的去处。’婆耆舍自己能以咒力了知轮回中众生的去处，便认为世尊也是如此，故说：‘乔达摩尊者，您是以咒语了知的吗？’世尊则将自己的佛智作为咒语开示道：‘是的，婆耆舍，我只以一种咒语便知。’”“Mudhā eva dātabbaṃ”是指毫无根据。“Thaṇḍilaseyyā”是在无遮蔽的地上睡觉。“Ādi”（等）一词包含了傍晚第三次入水、搬土等。“他……证得阿罗汉果”：由此看来，婆耆舍长老似乎出家后不久便由乐行道证得阿罗汉果，但不应作如是解。实际上，长老出家后，于止观(samathavipassanā)业处精勤用功，乃是经由苦行道，度过一段如此的时光后，方证得阿罗汉果。故说—— ‘‘Nikkhantaṃ vata maṃ santaṃ, agārasmānagāriyaṃ; Vitakkā upadhāvanti, pagabbhā kaṇhato ime’’. (saṃ. ni. 1.209; theragā. 1218); 我已寂静离尘寰，舍家遁世入空山；粗犷黑念竞奔逐，此乃魔罗（kaṇhato）所生。 Āyasmato vaṅgīsassa anabhirati uppannā hoti, rāgo cittaṃ anuddhaṃseti, ‘‘kāmarāgena ḍayhāmi, cittaṃ me pariḍayhatī’’tiādi (theragā. 1232). 具寿(āyasmā)婆耆舍(Vaṅgīsa)生起不乐，欲贪扰乱其心：“我为欲贪所烧，我心遍烧”等。（《长老偈》1232） Vimuttisukhanti sabbaso kilesavimuttiyaṃ nibbāne ca uppannaṃ sampatiarahattaphalasukhaṃ paṭisaṃvedentoti yathāparicchinnaṃ kālaṃ pati sammadeva vedento anubhavanto. Kavinā kataṃ, tato vā āgataṃ, tassa vā idanti kāveyaṃ, tadevettha ‘‘kāveyya’’nti vuttaṃ. Ye niyāmagataddasāti ye bhikkhū ariyā buddhānaṃ sāvakā phalaṭṭhabhāvena niyāmagatā ceva maggaṭṭhabhāvena niyāmadasā ca. Niyāmoti hi sammattaniyāmo adhippeto. Suāgamananti mama imassa satthuno santike āgamanaṃ upagamanaṃ, imasmiñca dhammavinaye āgamanaṃ pabbajanaṃ upasampadā sundaraṃ āgamanaṃ. Tattha kāraṇamāha ‘‘tisso vijjā’’tiādi. Avuttampi gāthāya atthato gahitameva therassa chaḷabhiññabhāvato. “解脱乐”者，谓于彻底解脱烦恼与涅槃中生起，当下感受、体验阿罗汉果之乐，即于限定时间内如实感受、体验。“诗人所作，或从彼而来，或为此人之物，是为诗（kāveyaṃ），于此则说为‘诗’（kāveyya）”。“已入正性决定并见正性决定者”，谓诸比丘、佛陀之圣弟子，以证果故为已入正性决定，以住道故为见正性决定。此中“正性决定”（niyāma）意指正性决定（sammattaniyāma）。“善来”者，谓我于此导师跟前之来、之近，于此法与律中之来、出家、受具足戒，是为善来。于此，以“三明”等说明其原因。即使偈颂中未说，但从长老具有六神通（chaḷabhiñña）之义，亦可得知。 Vaṅgīsasuttavaṇṇanā niṭṭhitā. 婆耆舍经释义终。 Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya 《显扬义疏》——相应部义注 Vaṅgīsasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. 婆耆舍相应释义之幽隐义阐明终。 9. Vanasaṃyuttaṃ 9. 林相应 1. Vivekasuttavaṇṇanā 1. 远离经释义 221. Saṃvejetukāmāti [Pg.297] atthato saṃvegaṃ uppādetukāmā. Tathābhūtā naṃ kilesasaṅgaṇikādito vivecetukāmā nāma hotīti vuttaṃ ‘‘vivekaṃ paṭipajjāpetukāmā’’ti. Bāhiresūti gocarajjhattato bahibhūtesu. Puthuttārammaṇesūti rūpādinānārammaṇesu. Caratīti pavattati. Tvaṃ janoti tvaṃ attano kilesehi jananato visuṃ jāto tādise eva aññasmiṃ jane imaṃ ayonisomanasikāravasena pavattamānaṃ chandarāgaṃ vinayassu vinodehi. Sataṃ taṃ sārayāmaseti niyyānikasāsane pabbajitvā satthu santike kammaṭṭhānaṃ gahetvā araññavāsena ca satimantaṃ paṇḍitaṃ taṃ mayampi yathāuppannaṃ vitakkaṃ vinodanāya sārayāma, sataṃ vā sappurisānaṃ kilesavigamanadhammaṃ paṭipajjitvā vasantaṃ taṃ sārayāma vaṭṭadukkhaṃ. Pātālanti mohapātālaṃ kilesarajo, tadeva ‘‘pātāla’’nti vuttaṃ. Mā avaharīti heṭṭhā duggatisotaṃ mā upanesi. Sitanti sambandhaṃ. Tenāha ‘‘sarīralagga’’nti. Vivekamāpannoti kilesavivekaṃ samathavipassanābhāvanamāpanno. Uttamavīriyanti ussoḷhilakkhaṇappattaṃ vīriyaṃ, catubbidhaṃ samappadhānavīriyaṃ vā sampattaṃ. Paggayhāti āropetvā. Paramavivekanti paramaṃ samucchedavivekaṃ. 221. “欲令生起悚惧者”，义谓欲令悚惧心生起。如是者，欲令其远离烦恼之集等，故云“欲令其行于远离”。“于外境者”，谓于行境之内外者。“于种种所缘者”，谓于色等种种所缘。“行（carati）”者，谓转起（pavattati）。“你，此人（jano）”，谓你已离于由自烦恼之生（janana），于如是之他人，当调伏、断除此由不如理作意而转起之欲贪。“我等令有念之彼忆念”，谓于导向解脱之教中出家，于导师跟前受取业处，并以林住而为有念、贤智之彼，我等亦为断除其已生之寻而令其忆念；或令修习、安住于离烦恼法之彼善人忆念轮回之苦。“深渊”者，谓痴之深渊、烦恼之尘垢，此即说为“深渊”。“勿令沉没”者，谓勿令其堕入下方恶趣之流。“系缚”者，谓关联，是故说为“附着于身”。“已达远离者”，谓已达烦恼之远离，成就止、观之修习。“最上精进”者，谓已达勇猛相之精进，或已达四种正勤之精进。“策励”者，谓提起。“最胜远离”者，谓最上之断绝远离。 Vivekasuttavaṇṇanā niṭṭhitā. 远离经释义终。 2. Upaṭṭhānasuttavaṇṇanā 2. 侍者经释义 222. Kāyadaratho hotiyeva niyamena, na cittadaratho tassa maggeneva samugghāṭitattā. 222. 身之疲惫必然会有，心之疲惫则无，因其已被道彻底拔除故。 Jarāturoti jarābhibhavanena āturoyeva. Padadvayepi eseva nayo. Upariṭṭhatāya parito dīghaputhulatāya ativiya vijjhatīti sattisallaggahaṇaṃ. Evaṃ hissa taṇhāsallassa sadisatā. Avijjāya pana sammohāpādanena [Pg.298] dukkhāpādanena ca visasadisatā. Ruppatoti vikāraṃ āpādiyamānassa pīḷiyamānassāti atthoti āha ‘‘ghaṭṭiyamānassā’’ti. “衰老病痛者”，谓因被衰老征服而病痛。于二词中，理路亦同。因其在上、周遍、长广而极度穿刺，故取“矛箭”（sattisalla）之喻。如是，此与贪爱之箭相似。而无明，则因其能引生迷惑、引生痛苦，故为不同。“被折磨”者，义谓正遭受变异、被逼迫，故云“被冲击”。 Pabbajitanti sasantānato pabbajitaṃ vā rāgādimalato pabbajitaṃ vā. Tasmāti yasmā therassevetaṃ vacanaṃ, tasmā ayaṃ idāni vuccamāno ettha gāthāya attho. Devatāya hītiādi vuttasseva atthassa pākaṭakaraṇaṃ. Etthāti sesagāthāsu. Atthassa vuttanayattā ‘‘anuttānapadavaṇṇanā’’ti āha. Vinayāti hetumhi nissakkavacananti tassa hetumhi karaṇavacanena atthamāha ‘‘vinayenā’’ti. Tathā ‘‘samatikkamā’’ti etthāpi. Paramaparisuddhaṃ saṃkilesasamucchindanato. Āraddhavīriyanti sambhāvitavīriyaṃ. Sambhāvanañcassa paggaṇhanaṃ paripūraṇañcāti āha ‘‘paggahitavīriyaṃ paripuṇṇavīriya’’nti. “出家”者，谓从自相续而出家，或从贪等垢而出家。是故，因这是长老之语，故此为今所说偈颂之义。“天神实……”等，是为令已说之义显明。此者，谓于其余诸偈。因义已如前述，故云“仅释不显明之词”。“调伏（vinaya）”者，于因之义为离脱之语，故以因之义的具格（karaṇavacana）释其义为“以调伏故（vinayena）”。于“超越（samatikkama）”亦然。因彻底断除杂染，故为“最极清净”。“已发精进”者，谓已成就之精进。此中之“成就”者，谓策励与圆满，故云“已策励之精进，已圆满之精进”。 Upaṭṭhānasuttavaṇṇanā niṭṭhitā. 侍者经释义终。 3. Kassapagottasuttavaṇṇanā 3. 迦叶种姓经释义 223. Chetanti migānaṃ jīvitaṃ chetaṃ. Tenāha ‘‘migaluddaka’’nti. Rohitamiganti lohitavaṇṇaṃ khuddakamigaṃ, ‘‘mahārohitamiga’’nti keci. Satthu santike kammaṭṭhānaṃ gahetvā tassa janapadassa sulabhabhikkhatāya tattha gantvā viharatīti imamatthaṃ sandhāya ‘‘paṭhamasutte vuttanayenevā’’ti vuttaṃ. Ayaṃ pana thero pañcābhiñño vipassanākammiko. Ṭhatvāti padānubandhanavasena gamanaṃ upacchinditvā therassa āsannaṭṭhāne ṭhatvā. Tassa vacanaṃ sotuṃ āraddho. Aṅguṭṭhakaṃ jālāpesīti adhiṭṭhānabalena daṇḍadīpikaṃ viya attano aṅguṭṭhakaṃ jālāpesi. Akkhīhipi passati aṅguṭṭhakaṃ jālamānaṃ. Kaṇṇehipi suṇāti tena vuccamānaṃ dhammaṃ ekadesena. Cittaṃ panassa dhāvatīti sambandho. Etassapīti luddakassapi. 223. “猎杀”者，谓断绝野兽之生命。是故说为“猎鹿人”。“赤鹿”者，谓红色之小鹿，有人则说为“大赤鹿”。“于导师跟前受取业处后，因彼地方易于乞食，故前往彼处安住”，为说明此义，故云“如初经所说”。而此长老是具五神通、修习观业者。“站立”者，谓因追踪足迹而停止前行，站于长老附近。他开始听闻长老之语。“令拇指发光”者，谓以决意力（adhiṭṭhānabala）令自己之拇指如杖上之灯火般发光。他以眼见拇指发光，以耳听闻长老所说之部分法义，然其心却驰散。此为关联。“此亦”者，谓此猎人亦然。 Appapaññanti ettha appa-saddo ‘‘appaharite’’tiādīsu viya abhāvatthoti āha ‘‘nippañña’’nti. Kāraṇajānanasamatthenāti iminā kāraṇena sattānaṃ sukhaṃ, iminā dukkhanti evaṃ samācaramānena kāraṇaṃ jānituṃ [Pg.299] samatthena kammassakatañāṇasampayuttacittenāti attho. Suṇātīti kevalaṃ savanamattavasena suṇāti, na tadatthavasena. Tenāha ‘‘atthamassa na jānātī’’ti. Kāraṇarūpānīti sabhāvakāraṇāni. Kiṃ me imināti? ‘‘Idaṃ papañca’’nti pahāya. Vīriyaṃ paggayhāti catubbidhaṃ sammappadhānaṃ vīriyaṃ paggaṇhitvā. “少慧者”，此中“少”（appa）一词，如于“少绿”等词中，是“无”之义，故云“无慧”。“能知因者”，义谓“以此因为众生之乐，以此为苦”，如是行者能知其因，即与业果智相应之心。“听”者，谓仅止于听闻，非为义理。是故说“不知其义”。“因之自性”者，谓自然之因。“此与我何干？”者，谓舍离“此是戏论”。“策励精进”者，谓策励四种正勤之精进。 Kassapagottasuttavaṇṇanā niṭṭhitā. 迦叶种姓经释义终。 4. Sambahulasuttavaṇṇanā 4. 众多经释义 224. Sambahulāti suttantanayena sambahulā. Suttante sajjhāyiṃsūti suttantikā. Vinayaṃ dhārentīti vinayadharā. Yuñjantīti vāsadhure yogaṃ karonti. Ghaṭentīti tattha vāyāmaṃ karonti. Karontānaṃyeva aruṇo uggacchatīti sambandho. 224. “众多”者，谓依经藏之理为众多。“诵习诸经”者，是为经师。“受持律”者，是为持律者。“勤修”者，谓于住处勤修。“努力”者，谓于彼处精进。于彼等行此之时，黎明升起，此为关联。 Kometi kiṃ ime? Tenāha ‘‘kahaṃ ime’’ti? Vajjibhūmiṃ vajjiraṭṭhaṃ gatāti vajjibhūmiyā. Tenāha ‘‘vajjiraṭṭhābhimukhā gatā’’ti. Natthi etesaṃ nikebhaṃ nibaddhanivāsaṭṭhānanti aniketā tenāha ‘‘agehā’’ti. Utu eva sappāyaṃ, utuvasena vā kāyacittānaṃ kallattā sappāyaṃ. Esa nayo sesesupi. “彼等何人（ko me）？”者，谓“此等是谁（kiṃ ime）？”是故说为“此等何往（kahaṃ ime）？”“跋耆地（Vajjibhūmi）”者，谓已至跋耆国（Vajjiraṭṭha）。是故说为“已朝跋耆国而去”。“彼等无固定住处”者，是为无住所者（aniketa），是故说为“无家（ageha）”。时节本身即是适宜，或因时节之故，身心调适而为适宜。于其余者，理路亦同。 Sambahulasuttavaṇṇanā niṭṭhitā. 众多经释义终。 5. Ānandasuttavaṇṇanā 5. 阿难经释义 225. Ativelanti atibahukālaṃ. Bhikkhunā nāma upagatānaṃ upanisinnakathāmattaṃ vatvā ganthadhurehi vāsadhurehi vā yuttapayuttacittena bhavitabbaṃ, nātivelaṃ tesaṃ saññattibahulena. Thero pana tadā kenaci kāraṇena bahuvelaṃ gihisaññattibahulo ahosi, taṃ sandhāya vuttaṃ ‘‘ativela’’ntiādi. Idāni tamatthaṃ vibhāvetuṃ ‘‘bhagavatī’’tiādi vuttaṃ. Tanti taṃ tādisaṃ saññāpanaṃ sandhāya etaṃ ‘‘ativelaṃ gihisaññattibahulo’’ti vacanaṃ vuttaṃ. Bhikkhusaṅghassa kathaṃ sutvāti saṅghassa [Pg.300] majjhe nisīditvā therena kathitattā vuttaṃ. Satthusāsananti piṭakattayaṃ vadati. 225. “过久”(ativela)：指时间太长。比丘对于前来拜访的人，应稍微交谈几句，然后专心致志地致力于经教之务(ganthadhura)或禅修之务(vāsadhura)，不应过久地与他们多作交谈。但那位长老(thera)当时因某些原因，长时间与在家人多作交谈，故说“过久”等。现在为阐明此义，故说“世尊”等。“那”(Tanti)：指像这样多作交谈，故说“长时间与在家人多作交谈”。“听比丘僧团说法”(Bhikkhusaṅghassa kathaṃ sutvā)：指因长老坐在僧团中宣讲，故如是说。“导师的教导”(Satthusāsana)：指三藏(piṭakattaya)。 Pasakkiyāti upasakkitvā gantvā. Taṃ pana tattha ajjhogāhanaṃ hotīti āha ‘‘pavisitvā’’ti. Saṅkhāradukkhato nibbinnahadayassa sabbasaṅkhāravinissaṭaṃ nibbānaṃ yāthāvato paccavekkhantassa sammadeva samassāsakaraṃ hutvā upaṭṭhahantaṃ taṃ upari adhigamāya ussukkaṃ karonto nibbānaṃ hadaye nikkhipati nāmāti āha – ‘‘nibbānaṃ…pe… opeti nāmā’’ti. Nibbānaṃ…pe… ārammaṇato opeti nāmāti ānetvā sambandho. Atthavirahitā ‘‘biḷibiḷī’’ti pavattakiriyā biḷikā, ayaṃ pana gihisaññattikathā therassa attano sāmaññatthaasādhanato devatāya biḷikā viyāti biḷibiḷikāti vuttā. “亲近”(pasakkiya)：指走近、前去。因其有沉入之义，故说“进入”(pavisitvā)。对于因行苦(saṅkhāradukkha)而心生厌离者，当他如实地审察已脱离一切行(sabbasaṅkhāra)的涅槃(nibbāna)时，那（涅槃）作为真正的安慰而现起，他为进一步的证悟而努力，这称为将涅槃置于心中，故说“涅槃……安放”(nibbānaṃ…pe… opeti nāma)。应连接为“涅槃……作为所缘(ārammaṇa)而安放”。毫无意义而发出的行为“毕哩毕哩”(biḷibiḷī)是biḷikā。而此与在家人交谈，因长老自己未能成就沙门之义(sāmaññattha)，对天女而言犹如biḷikā，故说biḷibiḷikā。 Ānandasuttavaṇṇanā niṭṭhitā. 阿难经释义终。 6. Anuruddhasuttavaṇṇanā 6. 阿那律经释义 226. Anantare attabhāveti atītānantare devattabhāve. Thero hi tāvatiṃsadevalokā cavitvā idhūpapanno. Aggamahesīti kāci paricārikā devadhītā cittapaṇidhānamattena idānipi devakāye bhavissati upacitakusaladhammattāti maññamānā tasmiṃ vattamānaṃ viya kathentī ‘‘sobhasī’’ti āha. Evaṃ atītampissa dibbasotaṃ paccuppannaṃ viya maññeyya nāticirakālattāti dassento ‘‘pubbepi sobhasī’’ti āha. Sugatinirayādiduggatiyā vasena duggatā etarahīti adhippāyo. Paṭipattiduggatiyā kāmesu sammucchitabhāvato. 226. “于无间之有”(Anantare attabhāve)：指于过去无间的天有(devattabhāva)。这位长老(thera)确实是从三十三天(tāvatiṃsadevaloka)命终后投生于此。“最胜天后”(Aggamahesī)：指某个侍女天女，她认为“因积累了善法，仅凭心愿，如今也能生于天众中”，故将此事当作正在发生一般，说：“你很庄严”。为显示“因时间不长，他过去的状态也应被视为如现在一般”，故说“过去你也庄严”。意即：因有善趣、地狱等恶趣，故现在是恶趣者。因行道之恶趣，是由于沉溺于欲乐。 Patiṭṭhahantoti nivisanto. Aṭṭhahi kāraṇehīti cirakālaparibhāvanāya viruḷhamūlehi ayonisomanasikārādipaccayamūlakehi vuccamānehi aṭṭhahi kāraṇehi. Ratto rāgavasenāti sabhāvato saṅkappato ca yathāsamīhite iṭṭhākāre sakkāye sañjātarāgavasā ratto giddho gadhito. Patiṭṭhātīti oruyha tiṭṭhati. Duṭṭho dosavasenāti [Pg.301] sabhāvato saṅkappato ca yathāsamīhite aniṭṭhākāre sakkāye sañjātadosavasena duṭṭho rupitacitto. Mūḷho mohavasenāti asamapekkhanena mūḷho muyhanavasena. Vinibaddhoti ahaṃkārena visesato nibandhanato mānavatthusmiṃ bandhito. Mānavasenāti tena tena maññanākārena. Parāmaṭṭhoti dhammasabhāvaṃ niccādivasena parato āmaṭṭho. Diṭṭhivasenāti micchādassanavasena. Thāmagatoti rāgādikilesavasena thāmaṃ thirabhāvaṃ upagato. Anusayavasenāti maggena appahīnatāya anu anu santāne sayanavasena. Appahīnaṭṭho hi tesaṃ anusayaṭṭho. Aniṭṭhaṅgatoti saṃsayito. Vikkhepagatoti vikkhittabhāvaṃ upagato. Uddhaccavasenāti cittassa uddhatabhāvavasena. Tāpīti tāpi devakaññāyo. Evaṃ patiṭṭhitāvāti yathāvuttanayena rattabhāvādinā sakkāyasmiṃ patiṭṭhitā eva. Naradevānanti purisabhūtadevānaṃ. “住立”(Patiṭṭhahanto)：指安住。“以八种原因”(Aṭṭhahi kāraṇehi)：指以所说的八种原因，它们因长期修习而根深蒂固，以不如理作意等为缘。“因贪而染着”(Ratto rāgavasena)：指因贪欲，从自性及思惟上，对所欲之可意所缘的自身(sakkāya)生起贪爱，故为染着、贪求、执着。“住立”(Patiṭṭhāti)：指沉入而住。“因嗔而恚”(Duṭṭho dosavasena)：指因嗔恨，从自性及思惟上，对所欲之不可意所缘的自身生起嗔恨，故为嗔恚、心怀忿怒。“因痴而愚”(Mūḷho mohavasena)：指因不省察而愚痴，因迷惑故。“被束缚”(Vinibaddho)：指因我慢而特别地被束缚，在慢事上被束缚。“因慢”(Mānavasena)：指以种种我慢的方式。“执取”(Parāmaṭṭho)：指对法的自性作常等的颠倒执取。“因见”(Diṭṭhivasena)：指因邪见。“至坚固”(Thāmagato)：指因贪等烦恼而达到坚固的状态。“因随眠”(Anusayavasena)：指因未被道断除，而在相续中一再潜伏。未被断除即是它们的随眠之义。“未至究竟”(Aniṭṭhaṅgato)：指怀疑。“至散乱”(Vikkhepagato)：指达到散乱的状态。“因掉举”(Uddhaccavasena)：指因心的掉举状态。“Tāpī”：指那些Tāpī天女。“如是住立”(Evaṃ patiṭṭhitā)：指如上所述，因染着等而住立于自身中。“人天”(Naradevānaṃ)：指化为男性的天人。 Paṭigantunti apekkhāvasena tato apagantuṃ apekkhaṃ vissajjetuṃ. Dussantanti dasantaṃ, ‘‘vattha’’nti keci. Sūciṃ yojetvāti sibbanasuttena sūciṃ yojetvā pāse ca pavesetvā. Manāpakāye devanikāye jātā manāpakāyikā. Tesaṃ pabhāvaṃ dassetuṃ ‘‘manasā’’tiādi vuttaṃ. Samajjanti saṃhitaṃ. Gamanabhāvanti gamanajjhāsayaṃ. Vikkhīṇoti vicchindanavasena khīṇo. Devatānaṃ uttarimanussadhammārocane doso natthīti tāsaṃ puna anāgamanatthaṃ arahattaṃ byākāsi. “回去”(Paṭigantuṃ)：指因期待而欲从那里离去，放下期待。“布边”(Dussantaṃ)：指衣边(dasantaṃ)，有些人说是“衣”(vattha)。“穿针”(Sūciṃ yojetvā)：指用缝线穿针，并穿入环中。生于意乐天(Manāpakāya)众中的是意乐天。为显示他们的威力，故说“以心”等。“聚集”(Samajjaṃ)：指集合。“去的状态”(Gamanabhāvaṃ)：指去的意向。“已灭尽”(Vikkhīṇo)：指以断绝的方式而灭尽。天神宣说上人法(uttarimanussadhamma)并无过失，为令她们不再来，故为她们授记阿罗汉果。 Anuruddhasuttavaṇṇanā niṭṭhitā. 阿那律经释义终。 7. Nāgadattasuttavaṇṇanā 7. 龙授经释义 227. Atikālenāti ativiya pubbaṇhakālena, kālassevāti attho. Koṭisammuñjaniyāti sammuñjanikoṭiyā, sammuñjaniyā ekadesenevāti attho. Iminā sammajjane amanāpakāritaṃ dasseti. Majjhanhike vītivatteti gihisaṃsaggavasena kālaṃ vītināmento majjhanhe bahuvītivatte. Aññehi bhikkhūhīti nātikālaṃ paviṭṭhehi. Nissakkavacanañcetaṃ. Bhāyāmi nāgadattanti tassa paṭipattiṃ bhāyitabbaṃ katvā devatā vadantī [Pg.302] paṭipattiyaṃ niyojeti. Suppagabbhanti kāyapāgabbiyādīhi ativiya samannāgataṃ. 227. “非时”(Atikālena)：指太早的上午时分，意即时间还早。“用扫帚尖”(Koṭisammuñjaniyā)：指用扫帚的尖端，意即只用扫帚的一部分。这显示了扫地时的敷衍。“午时已过”(Majjhanhike vītivatte)：指因与在家人交往而消磨时间，导致正午已过许久。“其他比丘”(Aññehi bhikkhūhi)：指没有太晚进入的比丘。这是确定无疑之言。“我为龙授担忧”(Bhāyāmi nāgadattaṃ)：指天神将他的行持作为应担忧之事而说，以激励他修行。“善于大胆”(Suppagabbhaṃ)：指非常具备身之大胆等。 Nāgadattasuttavaṇṇanā niṭṭhitā. 龙授经释义终。 8. Kulagharaṇīsuttavaṇṇanā 8. 家主妇经释义 228. Ogāhappattoti vissāsavasena anuppavesaṃ patto. Aññataraṃ kulanti tasmiṃ kule jāyampatiṃ sandhāya vadati. ‘‘Bahūpakāraṃ me etaṃ kulaṃ ciraṃ sappāyāhāradānādinā; tasmā idhāhaṃ aggadakkhiṇeyyo jāto; imesaṃyeva deyyadhammapaṭiggaṇhanena puññaṃ vaḍḍhessāmī’’ti cintesi. Tenāha ‘‘aññattha gantvā kiṃ karissāmī’’tiādi. Sāti devatā. Ubhopeteti taṃ bhikkhuñca gharaṇiñca sandhāya vadati. Paṭigādhappattāti paṭigādhaṃ pattā aññamaññasmiṃ patiṭṭhitavissāsena. 228. “得入”(Ogāhappatto)：指因信任而得以进入。“某家”(Aññataraṃ kulaṃ)：指那家的夫妻。他心想：“这家长期以来通过布施适宜的食物等，对我多有助益；因此我在此成为最上的应供者(aggadakkhiṇeyyo)；我将只通过接受他们的供物来增长他们的福德。”因此他说：“去其他地方我能做什么呢？”等。“她”(Sā)：指天女。“两者”(Ubhopete)：指那位比丘和主妇。“得深入者”(Paṭigādhappattā)：指因彼此建立了信任而达到深入。 Vissamappattivasena santiṭṭhanti etthāti saṇṭhānaṃ, vissamanaṭṭhānaṃ. Samāgantvāti sannipatitvā. Paṭiññūdāharaṇehi mantayatīti mantanaṃ, ñāpakaṃ kāraṇaṃ. Paṭilomasaddāti paṭilomabhāvena patitattā asaccavibhāvanā paṭikūlasaddā. Tena kāraṇenāti tena kāraṇapaṭirūpakena micchāvacanena. Na maṅkuhotabbaṃ akārakabhāvato. Saddena paritassatīti parehi attani payuttamicchāsaddamattena paritassanasīlo. Vataṃ na sampajjatīti yathāsamādinnavataṃ lahucittatāya na pāripūriṃ gacchati. Sampannavatoti paripuṇṇasīlādivataguṇo “住所”(saṇṭhānaṃ)：指因得到休息而安住于此，是休息之处。“前来”(Samāgantvā)：指聚集。“商议”(mantanaṃ)：指用承诺和事例来商议，是告知的原因。“逆声”(Paṭilomasaddā)：指因逆反而落下，是不实的、令人反感的声音。“由于那个原因”(Tena kāraṇena)：指由于那个看似原因的虚妄之言。“不应气馁”(Na maṅkuhotabbaṃ)：因为不是造作者。“因声音而恐惧”(Saddena paritassati)：指有因他人对自己所说的虚假之言而恐惧的习性。“戒行不成就”(Vataṃ na sampajjati)：指所受持的戒行因心轻浮而不能圆满。“具足戒行者”(Sampannavato)：指圆满具足戒等戒行功德的人。 Kulagharaṇīsuttavaṇṇanā niṭṭhitā. 家主妇经释义终。 9. Vajjiputtasuttavaṇṇanā 9. 跋耆子经释义 229. Vajjiraṭṭhe rājaputtoti vajjiraṭṭhe jātasaṃvaddho vajjirājaputto. Sabbaratticāroti chaṇasampattiyā ito cito carantehi anubhavitabbanakkhattamaho. Tenāha ‘‘kattikanakkhattaṃ ghosetvā’’ tiādi. Ekābaddhaṃ hotīti yasmā cātumahārājikadevā tasmiṃ divase nakkhattaṃ [Pg.303] ghosetvā attano puññānubhāvasiddhāya dibbasampattiyā mahantaṃ nakkhattakīḷāsukhaṃ anubhavanti, tasmā taṃ tehi ekābaddhaṃ viya hoti. Bheriāditūriyānanti bherimudiṅgasaṅkhapaṇavavīṇāditūriyānaṃ. Tāḷitānanti āraddhalayānurūpaṃ pahaṭānaṃ. Vīṇādīnanti vīṇāveṇugomukhīādīnaṃ. Vāditānanti yathāraddhamucchanānurūpaṃ saṅghaṭṭitānaṃ. Abhāsīti tena saddena ākaḍḍhiyamānahadayo ayoniso ummujjitvā ‘‘mahatī vata me jānī’’ti anutthunanto abhāsi. Chaḍḍitadārukaṃ viyāti vane chaḍḍitaniratthakakaḷiṅgaraṃ viya. Lāmakataroti nihīnataro. Devatā paṭhamappitaṃ āṇiṃ paṭāṇiyā nīharantī viya tena bhikkhunā vuttamatthaṃ apanentī ‘‘tassa te bahukā pihayantī’’ti avocāti vuttanti dassento ‘‘thero’’tiādimāha. Saggaṃ gacchantānaṃ yathā nerayikā pihayanti, evaṃ sammāpaṭipannassa tuyhaṃ bahū pihayanti, tasmā tvaṃ ‘‘pāpiyo’’ti attānaṃ mā maññitthāti adhippāyo. 229. 跋耆国(Vajjiraṭṭha)的王子，是指在跋耆国出生、长大的跋耆王子。“整夜游荡”(sabbaratticāro)是指凭借节日盛会到处游荡的人所应享受的星宿庆典。所以说“宣布迦底迦(kattika)星宿”等。“紧密相连”(ekābaddhaṃ)是因为四大天王(cātumahārājika)天神在那天宣布星宿后，凭借自身福德威力所成就的天界福报，享受盛大的星宿嬉戏之乐，所以那对他们来说就像紧密相连一样。“鼓等乐器”(bheriāditūriyānaṃ)是指大鼓、小鼓、海螺、手鼓、毗奈琴等乐器。“敲打”(tāḷitānaṃ)是指按照既定节奏击打。“毗奈琴等”(vīṇādīnaṃ)是指毗奈琴、笛、牛角号等。“演奏”(vāditānaṃ)是指按照既定曲调相应配合。“说道”(abhāsi)是指他心被那声音所吸引，非理地浮现出来，赞叹道：“我损失惨重啊！”。“像丢弃的木柴”(chaḍḍitadārukaṃ viya)就像在森林里丢弃的无用木块一样。“更低劣”(lāmakataro)是指更卑下。天神犹如以楔出楔般，驳斥那位比丘所说之义，说道：“有许多人羡慕你。”为了说明此义，故说“长老”等。其意为：正如地狱众生羡慕生天之人，同样地，有许多人羡慕如法修行的你，所以你不要认为自己是“更恶的”。 Vajjiputtasuttavaṇṇanā niṭṭhitā. 跋耆子经释义终。 10. Sajjhāyasuttavaṇṇanā 10. 讽诵经释义 230. Nissaraṇapariyattivasenāti addhā imaṃ pariyattiṃ nissāya vaṭṭadukkhato nissarituṃ labbhāti evaṃ nissaraṇapariyattivasena. Sajjhāyanatoti vimuttāyatanasīse ṭhatvā sajjhāyanato. Idāni tassa nissaraṇapariyattivasena sajjhāyanakaraṇaṃ, paṭipattivasena vattapaṭivattakaraṇaṃ, vipassanābhāvanañca dassetuṃ ‘‘so kirā’’tiādi vuttaṃ. Arahattaṃ pattadivase paṭipattikittanāya purimadivasesupi tathā paṭipajji, vipassanaṃ pana ussukkāpetuṃ nāsakkhīti dasseti. Kālaṃ ativattetīti idaṃ ‘‘saṅkasāyatī’’ti padassa atthavacanaṃ. Therassāti sajjhāyakattherassa. 230. “以出离教法为依止”(nissaraṇapariyattivasena)，是说确实依靠此教法，得以从轮回之苦中出离，故云“以出离教法为依止”。“诵习”(sajjhāyanato)是指立于解脱处之首而诵习。如今，为显示他以出离教法为依止而诵习、依实践而行持诸义务、以及修习观(vipassanā)，故说“他确实”等语。此为称赞其证得阿罗汉果位之日的修行，并显示前几日亦如是修行，然未能致力于观。“他耽误了时机”(kālaṃ ativatteti)是“迟疑”(saṅkasāyati)一词的义释。“长老的”(therassa)是指诵习的长老。 Dhammapadānīti sīlādidhammakkhandhadīpakāni padāni. Tenāha ‘‘sabbampi buddhavacanaṃ adhippeta’’nti. Na gaṇhāsi uddesanti adhippāyo. Pāḷiyaṃ ‘‘bhikkhūhi saṃvasanto’’ti iminā tesaṃ dhammassavanatthāyapi dhammo pariyāpuṇitabboti dasseti. Virajjati etenāti virāgo, ariyamaggo. Jānitvāti pariññābhisamayavasena diṭṭhasutādiṃ yāthāvato jānitvā paṭivijjhitvā. Vissajjananti [Pg.304] pahānaṃ. Na buddhavacanassa vissajjanaṃ. Bhaṇḍāgārikapariyattiyāpi anuññātattā pageva nissaraṇatthāya, tattha pana mattā jānitabbāti dassento ‘‘ettāvatā’’tiādimāha. “法句”(dhammapadāni)，是阐明戒等法蕴的文句。因此说“意指一切佛语”。其意为“不学习教诵”。巴利文中“与诸比丘共住”，以此显示他们为听闻法故，亦应学习法。“由此而离染，故为离欲”(virāgo)，即圣道。“了知后”(jānitvā)，是指通过遍知与现观，如实了知、洞见所见所闻等。“舍弃”(vissajjanaṃ)是指断除，而非舍弃佛语。因为即使是司库式的学习亦被允许，更何况是为了出离。为显示于此应知适量，故说“至此”等。 Sajjhāyasuttavaṇṇanā niṭṭhitā. 讽诵经释义终。 11. Akusalavitakkasuttavaṇṇanā 11. 不善寻经释义 231. Akusale vitakketi akosallasambhūtaṭṭhena akusale micchāvitakke. Yoni vuccati upāyo, tasmā asubhādike subhādivasena manasikāro ayonisomanasikāroti āha ‘‘anupāyamanasikārenā’’ti. Pāsādikakammaṭṭhānanti pasādāvahaṃ buddhānussatiādikammaṭṭhānaṃ. Balavapītiñca sukhañcāti nīvaraṇavikkhambhanato balavantaṃ upacārajjhānasahagataṃ pītiñca sukhañca. 231. “不善寻”(akusale vitakke)，即因不善巧而生起的不善邪寻。“理”(yoni)被称为方法(upāya)，因此，将不净(asubha)等作意为净(subha)等，即是不如理作意(ayoniso manasikāra)，故说“以非方便作意”。“能生净信的业处”(pāsādikakammaṭṭhānaṃ)是指能带来净信的佛随念等业处。“强有力的喜与乐”(balavapītiñca sukhañca)是指因镇伏诸盖而强有力、与近行定相应的喜与乐。 Akusalavitakkasuttavaṇṇanā niṭṭhitā. 不善寻经释义终。 12. Majjhanhikasuttavaṇṇanā 12. 中午经释义 232. Nandanavaggeti nandanavaggavaṇṇanāyaṃ tattha idhāpi gāthāya visesābhāvato. Yadi evaṃ kasmā tattha saṅgītaṃ idha gahitanti? Devatāpaṭisaṃyuttataṃ upādāya devatāsaṃyutte saṅgahitampi aṭṭhuppattiyā paṭisaṃyuttattā idha gahitaṃ. 232. “于难陀品”(nandanavagge)，是在《难陀品释义》中，因为其偈颂于彼处与此处亦无差别。若尔，为何彼处所结集者，此处亦取？因其关联于天神，虽已结集于《天神相应》中，然因其与事缘亦相关联，故此处亦取。 Majjhanhikasuttavaṇṇanā niṭṭhitā. 中午经释义终。 13. Pākatindriyasuttavaṇṇanā 13. 显根经释义 233. Terasame yaṃ vattabbaṃ, taṃ vitthāritamevāti yojanā. Jantudevaputtasutteti jantudevaputtasuttasaṃvaṇṇanāya. ‘‘Tattha saṅgītaṃ idhāpī’’tiādi anantarasuttavaṇṇanāyaṃ vuttanayameva. 233. 于第十三经所应说者，已广说，此为贯通之义。于《生类天子经》的释义中，“彼处所结集者，此处亦有”等，与紧邻的前经释义中所说之理相同。 Pākatindriyasuttavaṇṇanā niṭṭhitā. 显根经释义终。 14. Gandhatthenasuttavaṇṇanā 14. 盗香经释义 234. Gandhārammaṇaṃ [Pg.305] upanijjhāyatīti gandhasaṅkhātaṃ ārammaṇaṃ upecca nijjhāyati, rūpārammaṇena viya viññāṇena rūpaṃ, gandhārammaṇena taṃ upecca nijjhāyati paccakkhato, yāthāvato sabhāvato paṭivijjhatīti attho. Upasiṅghissatīti taṇhāvasena upagantvā siṅghissati. 234. “审察香所缘”(gandhārammaṇaṃ upanijjhāyati)，意即走近名为香的所缘而审察。犹如以识了知色所缘之色，（此亦）走近香所缘而审察，其义为：现前地、如实地、自性地洞见。 “将要嗅闻”(upasiṅghissati)，是指因贪爱而走近嗅闻。 Ekaṅgametaṃ theyyānanti ārammaṇavasena theyyavatthūsu vibhajiyamānesu ekamaṅgametaṃ gandhārammaṇanti āha ‘‘thenitabbāna’’ntiādi. Ojāpekkhāya theyyāya pavattamānāya dhammārammaṇatāpi tassā siyā, sā pana na madhurā theyyakatā cāti ‘‘pañcakoṭṭhāsāna’’nti vuttaṃ. Kāmañca taṃ gandhārammaṇaṃ kenaci pariggahitaṃ na hotīti ādiyituṃ sakkā, satthārā pana ananuññātattā na yutto tassa paribhogo. Yaṃ pana tena bhikkhunā vuttaṃ ‘‘na harāmi na bhañjāmī’’ti, tassapi ayameva parihāro. Vaṇṇīyati phalaṃ etenāti vaṇṇaṃ, kāraṇanti vuttaṃ ‘‘vaṇṇenāti kāraṇenā’’ti. “此是偷盗之一支分”(ekaṅgametaṃ theyyānaṃ)，是说当依所缘分别诸偷盗物时，此香所缘是一支分，故说“于诸可盗物”等。当偷盗行为因贪求美味而发生时，亦可以法为所缘，然彼非甜美，且已成偷盗，故说“五部分”。诚然，此香所缘未被任何人所属，故可取，然因导师未允许，故不应享用。至于那位比丘所说“我不拿，我不折”，其辩解亦同于此。“相状”(vaṇṇaṃ)，是因此而称赞果实，故说为“因”(kāraṇaṃ)，故云“以相状为因”。 Tasminti tasmiṃ bhikkhusmiṃ. Ākiṇṇakammantoti taṇhādiṭṭhiādivasena akusalakammanto diṭṭhimohataṇhādivasena ādito paṭṭhāya kusalakammānaṃ paṭikkhepanato. Diṭṭhivasena ca kathinakakkhaḷakharigatattā ‘‘akhīṇakammanto kakkhaḷakammanto’’ti vuttaṃ. “于彼”(tasmiṃ)，指于那位比丘。“遍满作业者”(ākiṇṇakammanto)，是指因贪爱、邪见等而有不善业，又因邪见、愚痴、贪爱等而从始拒绝诸善业。且因邪见而至于刚强、粗恶、严酷，故说“未尽业者”、“粗恶业者”。 Ākiṇṇaluddoti ākiṇṇo hutvā kakkhaḷo. Tenāha ‘‘bahupāpo’’tiādi. Makkhitoti litto. Tanti devatācodanaṃ. Tasmāti atikkamma ṭhitattā‘‘tvañcārahāmi vattave’’ti evamāha. “遍满而粗恶者”(ākiṇṇaluddo)，是指遍满（恶行）而为粗恶者。因此说“多恶”等。“涂污者”(makkhito)，即被涂抹者。“彼”(taṃ)，指天神的谴责。“是故”(tasmā)，因已越轨而住，故（天神）如是说：“你堪可被说”。 Gavesantassa attano santāne uppādanavasena pariyesantassa. Anekayojanāyāmavitthāraṃ gaganatalaṃ byāpetvā uppannavalāhakakūṭappamāṇaṃ viya. Suddhoti sīlena parisuddho ayanti jānāsi. Sugatinti sundaranibbattiṃ. Tena nibbānassapi saṅgaho siddho. “寻求者”(gavesantassa)，指以在自身相续中生起的方式而寻觅者。犹如遍覆无数由旬长宽之虚空而生起的云峰。 “净者”(suddho)，是说你当知此人因戒而清净。“善趣”(sugatiṃ)，指美好的生处。因此，亦成就了包含涅槃。 Gandhatthenasuttavaṇṇanā niṭṭhitā. 盗香经释义终。 Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya 《显扬义》——相应部义注 Vanasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. 森林相应释义之隐义阐明终。 10. Yakkhasaṃyuttaṃ 10. 夜叉相应 1. Indakasuttavaṇṇanā 1. 因陀迦经释义 235. Attano [Pg.306] pariṇāyakattena indo nāma mahesakkho, indoti samaññā assāti katvā ‘‘indako’’tipi vuccati, tassa indakassa. Indakūṭe pabbate nivasatīti indakūṭanivāsī, tassa indakūṭanivāsino. Balikammehi yajitabbato pūjitabbato yakkho, tassa yakkhassa. Indassa nivāsaṭṭhānabhūtaṃ kūṭaṃ indakūṭanti yakkhato kūṭena nāmaṃ laddhaṃ. Indakūṭo indo uttarapadalopena yathā ‘‘kelāsakūṭo kelāso’’ti. Indo yakkhoti kūṭato yakkhena nāmaṃ laddhaṃ. Na cettha itarītaranissayadoso aññamaññūpalakkhaṇabhāvato yathā taṃ ‘‘kāyakammaṭṭhāna’’nti. Rūpanti sakalaṃ rūpakkhandhamāha, na rūpāyatananti. Imaṃ sarīraṃ pecca ayaṃ kinti paṭilabhatīti codeti. 235. 因能引导自身，故名为大威力的因陀罗(Indo)；因有“因陀”此名，故亦称“因陀迦(Indaka)”，此即指因陀迦。居于因陀迦山(Indakūṭa)，故称“因陀迦山居住者”，此即指因陀迦山居住者。因应受祭品祭祀、供养，故称夜叉(yakkha)，此即指夜叉。作为因陀罗住处的山顶，名为因陀迦山顶，此名得自夜叉与山顶。因陀迦山顶，省略后分，则为因陀，犹如“凯拉萨(Kelāsa)山顶”省略为“凯拉萨”。因陀罗夜叉，此名得自山顶与夜叉。此处并无相互依赖之过失，因其为相互标识之故，犹如“身业处(kāyakammaṭṭhāna)”。“色”，是指整个色蕴，而非色处。其质问：“此身坏后，此人将获得什么？” Kuto āgacchatīti parādhārarūpe jīve attani mātukucchimokkante rūpassa sambhavoti kuto nāma ṭhānato āgacchati. Tenāha ‘‘imāni ca aṭṭhīni imā ca maṃsapesiyo’’tiādi. Kathaṃ nvayanti ayaṃ kucchisaṅkhāte gabbhare kathaṃ sajjatīti pucchati. ‘‘Sīhānaṃva nadantānaṃ, dāṭhīnaṃ girigabbhare’’tiādinā (theragā. nidānagāthā) gabbharo ca kucchivācako āgato. Tenāha ‘‘gabbharasminti mātukucchismi’’nti. Puggalavādīti attavādupādāno. Yathā hi macchamaṃsaṃ bhuttaṃ pheṇaṃ viya hutvā vilīyati, na ca paññāyati sattabhāvena appavattanato, evamevaṃ yadi mātukucchismiṃ gabbhabhāvena uppannaṃ rūpaṃ satto na bhaveyya no vaḍḍheyya, vilīyitvā gaccheyya, paññāyati ca taṃ rūpaṃ, tasmā jīvoti imāya laddhiyā. Evamāhāti ‘‘rūpaṃ…pe… gabbharasmi’’nti evamavoca. Paṭhamanti etesaṃ pañcannaṃ paṭhamaṃ. Tenāha ‘‘paṭhamena paṭisandhiviññāṇena saddhi’’nti. ‘‘Jātiuṇṇaṃsūhīti jātieḷakāya uṇṇaṃsūhī’’ti vadanti. ‘‘Gabbhaṃ phāletvā gahitauṇṇā jātiuṇṇā. Tassā aṃsūhi tīhi katasuttagge’’ti saṃyuttabhāṇakānaṃ adhippāyo. “从何处来？”是指，当依赖他体的生命进入母胎时，色的生起究竟从何处而来？因此说“此等骨头与此等肉块”等。“如何入胎？”是问此身如何结合于名为子宫的胎室中。如《长老偈》(Theragāthā)中“如狮子在山洞中吼叫”等，“胎室”(gabbhara)亦指子宫。因此说“在胎室中，即在母胎中”。补特伽罗论者(Puggalavādī)是执持我论者。犹如食下之鱼肉，化为泡沫而消解，因不以有情之状态持续，故不可见；同理，若在母胎中以胎儿形态生起的色不是有情，则不会增长，而会消解，但此色可见，故依此见解执为“命”。如是说：“色……在胎室中”等。“初”，是指此五者中之最初。因此说“与最初的结生识(paṭisandhiviññāṇa)一起”。“Jātiuṇṇaṃsūhi”，有人说：“是指新生小羊的毛线”。“破胎而取之毛为生毛(jātiuṇṇā)，以其三股所制之线头”，此为相应部(Saṃyutta)诵者之意。 Anāviloti accho, suppasannoti attho. Evaṃvaṇṇappaṭibhāganti vuttappamāṇasaṇṭhānasamparicchinnaṃ. Kalalaṃ sampavuccatīti attabhāvo bhūtupādārūpasaṅkhāto [Pg.307] santānavasena pavattamāno kalalaṃ nāmāti kathīyati. 无浊即清澈，是极澄净的意思。“Evaṃvaṇṇappaṭibhāgaṃ”(如此色相)是指具有前面所说分量、形状和界限的（胎）。所谓的羯罗蓝(kalala)，是指由四大及所造色组成的色身，以相续的方式流转，被称为羯罗蓝。 Kalalāti yathāvuttakalalarūpahetu taṃ nissāya paccayaṃ katvā. Maṃsadhovanaudakavaṇṇanti vaṇṇato maṃsadhovanaudakavaṇṇaṃ, saṇṭhānato pana vilīnatipusadisaṃ. “从羯罗蓝”，是指以如前所述的羯罗蓝色为因，依之为缘。“肉洗水色”，是指颜色如洗肉水，形状则如融化的油脂。 Paripakkanti paripākakalalabhāvato paripākaṃ gataṃ suparipākaṃ gataṃ. Samūhatanti samūhabhūtaṃ saṅgataṃ. Vivaṭṭamānanti pariṇamantaṃ. Tabbhāvanti karaṇe etaṃ upayogavacanaṃ, tabbhāvena pariṇamantanti attho. Nissakke vā upayogavacanaṃ, tabbhāvato kalalabhāvato kalalaṃ vipariṇamantaṃ. Abbudaṃ nāma jāyati, abbudaṃ nāma sampajjatīti attho. “Paripakka”(完全成熟)是指从胎胞成熟的状态达到完全成熟的状态，达到非常成熟的状态。“Samūhata”(聚集)是指已经聚集和结合的状态。“Vivaṭṭamāna”(转变)是指正在变化。“Tabbhāva”(其状态)是工具格的用法，意为“通过其状态而转变”。或者，这是离格的用法，意为“从其状态，即从羯罗蓝的状态，羯罗蓝发生变化”。名为阿布达(abbuda)的血块产生，意为名为阿布达的血块形成。 Vilīnatipusadisā saṇṭhānavasena, vaṇṇavasena pana sitā arattāva hotīti vadanti. Maṇḍanti dārikānaṃ tathā pīḷanato nibbattamaricapakkassa sārabhūtaṃ rasaṃ. Sabbabhāgehi muccatīti so maṇḍo kapāle alaggo hutvā tassa sabbabhāgehi mucchitvā piṇḍito hutvā tiṭṭhati. Evarūpā pesi hotīti sā pesi gabbhāsaye katthaci alaggā yathāvuttamaṇḍo viya piṇḍito hutvā tiṭṭhati. Tenāha ‘‘vilīnatipusadisā’’ti. 形状如融化的油脂，颜色则据称为白色或微红色。“精华”(maṇḍa)，是指从如此挤压少女而产生的胡椒熟果的精华汁液。那精华不附着于容器，从其各部分释出后，凝聚成团而住。肉块(pesi)亦复如是，它在子宫内某处不附着，如前述之精华般凝聚成团而住。因此说“如融化的油脂”。 Pesi nibbattatīti ettha pesīti nissakke paccattavacananti āha ‘‘tato pesito’’ti. “Pesi nibbattati”(肉块生起)一句中，“pesi”(肉块)是主格作离格用，因此说“tato pesito”(从那肉块生出)。 Ghanassa saṇṭhānaṃ. Nibbattaṃ kammapaccayāti taṃsaṇṭhānaṃ rūpadhammanibbattiyā jāyati. ‘‘Jarāmaraṇaṃ aniccaṃ saṅkhataṃ paṭiccasamuppanna’’nti (saṃ. ni. 2.20) hi vuttaṃ. “Ghanassa”(坚固)的形状。由业缘所生，此形状随着色法的生起而产生。如是说：“老死是无常、有为、缘生。” Pīḷakāti pīḷakasadisā maṃsapiṇḍā jāyanti. “Pīḷakā”是指生起像疖子般的肉团。 Sattamādīnīti ādi-saddena aṭṭhamasattāhato paṭṭhāya yāva ekacattālīsā catuttiṃsa sattāhāni saṅgaṇhāti. Pariṇatakālanti gabbhassa pariṇatakālaṃ. Navamāsato bahi paripakko nāma hoti kesalomādinibbattito. Tenāha ‘‘dvācattālīse sattāhe etāni jāyantī’’ti. “Sattamādīni”(第七周起始等)，以“等”字包括从第八周起始，直至第四十一或三十四周。“Pariṇatakāla”(成熟时期)指胎儿的成熟期。九个月后才算是外在发育成熟，也就是毛发等生长完成之时。因此说“在第四十二周，这些才会生长出来”。 Tassāti [Pg.308] gabbhaseyyakasattassa. Mātuudarapaṭalena ekābaddho hoti yato mātarā paribhuttaāhāro āmāsaye patiṭṭhite gabbhassa nābhināḷānusārena gabbhagatassa sarīraṃ sampatvā āhārakiccaṃ karoti. Āhārasamuṭṭhānarūpaṃ samuṭṭhāpetīti gabbhagatassa kāye ojāya paccayo hoti. Sā ca taṃ paccayaṃ labhitvā ojaṭṭhamakaṃ rūpaṃ samuṭṭhāpeti. Evaṃ mātarā paribhuttaāhārapaccayena gabbhagato dasa māse yāpeti attano nābhināḷānusāragateneva tena yāva āhārasamuṭṭhānasattāho, tato paṭṭhāya āharaṇato. Keci pana ‘‘mātarā paribhuttaāhāro bāhiravaggo viya tassa kāyaṃ abhisanneti parisanneti, tena so yāpetī’’ti vadanti. Kucchigataṃ udarapaṭalena tirohitattā bahi ṭhitanti vattabbataṃ na arahatīti ‘‘kucchiyā abbhantaragato’’ti āha. Mātukucchigato naroti mātu tirokucchigato. Evaṃ khoti iminā yathāvuttākārena ayaṃ satto…pe… nibbattati, tasmā rūpaṃ na jīvo. Na hi diṭṭhigatassa sattāhakkamena vuḍḍhippatto icchito aniccatāpattito. “彼”，即指卧于胎中的有情。其为母胎之膜所缚，由是，母所食之食物，停于胃中后，（其精华）循胎儿之脐带，遍及胎中之身，行滋养之事。“生起食生色”，是指成为胎儿身中营养素之缘。彼营养素得此缘后，生起以食素为第八之色。如是，胎儿依母所食之食为缘，度过十月，仅由循其脐带而至者维持生命，直至食生（色）之周，其后则由摄取（而活）。亦有人言：“母所食之食，如外在之物，浸润、遍满其身，彼因此而活。”在胎中者，为腹膜所覆，不应言其在外，故曰“入于胎之内(kucchiyā abbhantaragato)”。“入母胎之人”，即入母胎之内者。诚然，此有情即以此所述之方式……出生，是故色非命。因为，即使是邪见者所希求的、以七日为次第而增长者，亦不免于无常。 Indakasuttavaṇṇanā niṭṭhitā. 《因陀迦经》释义终。 2. Sakkanāmasuttavaṇṇanā 2. 帝释名称经释义 236. Sakkanāmakoti baliputto viya sakkassa vasena gahitanāmo. ‘‘Eso kirā’’ti pāṭho. ‘‘Eko kirā’’tipi likhanti. Mārassa pakkhe gato mārapakkhiko. Yadaññanti ettha yanti kiriyāparāmasanaṃ, tasmā yaṃ aññassa anusāsanaṃ, taṃ samaṇassa na sādhūti yojanā. Kāraṇenāti kāraṇamattena saṃvāso jāyati. Yena kenaci gahaṭṭhena vā pabbajitena vā. Taṃ kāraṇantaraṃ samāgataṃ purisaṃ sappañño sambuddho anukampituṃ nārahati visesādhigamābhāvā, sati pana tasmiṃ savisesaṃ pasādo hotīti. Manasā ce…pe… na tena hoti saṃyutto sinehavasena anukampā anuddayā tassā asaṃkiliṭṭhasabhāvattā. 236. “名为帝释者”，是说如跋利子(Baliputta)一般，因帝释而得名。“Eso kirā”(据说此)为一读法，亦有写作“Eko kirā”(据说一)。去到魔罗一方者，为魔罗党羽。于“yadaññaṃ”中，“yaṃ”是指涉行为，故应结合为：凡是他人之教导，于沙门为不善。“因缘故”，是指仅因某种因缘而交往，不论是在家或出家。对于因其他因缘而聚合之人，有慧之等正觉者不应怜悯，因其无殊胜之证悟；然若有之，则有殊胜之净信。“心若……”等，不因此而有爱染之相应，因慈悲、怜悯之自性无染。 Sakkanāmasuttavaṇṇanā niṭṭhitā. 《帝释名称经》释义终。 3. Sūcilomasuttavaṇṇanā 3. 针毛经释义 237. Gayāya [Pg.309] avidūre bhavo gāmo ‘‘gayā’’ti vuttoti āha ‘‘gayāya’’nti, tenāha ‘‘gayāya avidūre niviṭṭhagāmaṃ upanisāyāti attho’’ti. Gocaragāmanidassanaṃ hetaṃ. Idaṃ upari idaṃ heṭṭhāti natthi uppaṭipāṭiyo mañcapādānaṃ dvīsu passesu dīghabhāvena. Balikammatthāya kataṃ devatādhiṭṭhānanti adhippāyena devaṭṭhāne ṭhapenti. Aṭṭhapādamañcasadiso kira so heṭṭhupariparivattetabbato. Kathinasibbanasūci kathinasūci. Apaccattharitvāti kiñci saṅghikasenāsanassa upari paṭicchadanaṃ apaccattharitvā. Gavacchivijjhitaṃ viyāti tehi sūcilomehi gavacchijālaṃ viya gataṃ sabbaso samohataṃ. 237. 在伽耶(Gayā)不远处的村庄，被称为“伽耶”，所以说“在伽耶”。因此说，意思是“依止于伽耶不远处的村庄”。这是指示行食村。床脚没有上下颠倒之分，因其两侧是长的。意为“为了献供而造，由天神加持”，因此放置在神庙中。据说那床类似八足床，因其可以上下翻转。缝制迦絺那(kathina)衣的针是迦絺那针。“未铺设”是指未在僧团的卧坐具上铺设任何遮盖物。“如窗格所穿”是指那些针毛如窗格网般遍布，完全覆盖。 Idhāpi ‘‘kharasarīro’’ti vatvā kharasarīraṃ kathinasūcisadisatāya lomassāti tassa tathābhāvassa kāraṇaṃ dassento ‘‘so kirā’’tiādimāha. Attano hatthehīti saṅghikatelasammakkhitehi attano sarīraṃ makkhesi. Itīti vuttākārena. 此处也说了“身体粗糙”，为了说明其身体粗糙、毛发如迦絺那(kathina)针的原因，而说了“据说他……”等。“用自己的手”是指用涂抹了僧团之油的自己的手，涂抹自己的身体。“如是”是指如前所述。 Samāgamaṭṭhānanti yakkhasannipātaṭṭhānaṃ. Soti sūcilomo yakkho. Manti ca tameva vadati. “集会处”是指夜叉(yakkha)集会的地方。“他”是指针毛夜叉。“我”也指他。 Uṭṭhāpetvāti uddhaggā katvā. Apanāmesīti yathā so attano kāyaṃ upanetuṃ na sakkoti, tathā karonto thokaṃ apanāmesi. Amanuññoti pharusatikkhatāya na manuñño. Cittaṃ vā te khipissāmīti mayhaṃ ānubhāvena tava cittavikkhepaṃ vā karissāmi. Yathā pana so cittavikkhepaṃ kareyya, taṃ dassetuṃ ‘‘yesañhī’’tiādi vuttaṃ. Bheravaṃ vāti vuttākārena aññathā vā bhayānakaṃ dassanamatteneva sattānaṃ bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetuṃ samatthaṃ. ‘‘Kathentānaṃyevā’’ti vā pāṭho. Taṃ dvīsu pādesu gahetvā pāraṃ gaṅgāya khipissāmīti yojanā. “举起”即向上抬起。“移开”即让他无法靠近自己的身体，如此做而稍微移开。“不悦”即因粗糙、严酷而不悦。“我要扰乱你的心”即凭我的威力使你心散乱。为了显示他如何使心散乱，所以说“若谁……”等。“恐怖”即如前所述，或以其他方式，仅凭其恐怖的形象，便足以使众生生起怖畏、惊惧、毛骨悚然。或有读作“正在讲述”。“抓住他的双脚抛到恒河(Gaṅgā)对岸”，应如是连接。 Kutonidānāti kasmā kāraṇā? Aṭṭhakathāyaṃ pana samāsapadametaṃ, vibhattialopena niddesoti dassetuṃ ‘‘kiṃnidānā kiṃpaccayā’’ti? Attho vutto. Cittaṃ ossajantīti kusalacittaṃ pavattituṃ appadānavasena [Pg.310] purato khipanti. Kuto samuṭṭhāyāti micchāvitakkānaṃ samuṭṭhānaṃ pucchati? “从何因缘”：是什么原因呢？在义注(aṭṭhakathā)中，这是一个复合词，为了显示这是省略格尾的解释，所以说了“以何为因？以何为缘？”其义已说。“心舍弃”是指不给予善心生起的机会，从而将其向前抛弃。“从何生起”是询问邪思维从何生起？ Kāmarāgādayo subhanimittādīsu ayonisomanasikārahetū. Kāmo pana ayonisomanasikāro ca niyakajjhattapariyāpannoti āha ‘‘ayaṃ attabhāvo nidānaṃ etesanti itonidānā’’tiādi. Evamevāti aṭṭhakathāyaṃ kīḷāpasutakumārakā viya micchāvitakkā daṭṭhabbā, tesaṃ uppattiṭṭhānabhūto loko viya ayaṃ attabhāvaloko. Tehi ossajiyamānaṃ dhaṅkaṃ viya cittaṃ, tassa pāde baddhadīghasuttakaṃ viya taṃ dūrānubandhaṃ saṃyojananti evaṃ upamāya saṃsandanaṃ daṭṭhabbaṃ. 欲贪等以不如理作意于净相等为因。而且欲与不如理作意皆属于自身范围，所以说“此自体是它们的因，由此为因”等。同样地，在义注中，邪思维应被视为沉溺于嬉戏的孩童，此自体世界如其生起之处，心如被他们放飞的乌鸦，系于其足的长线如那长久随逐的结。应如是看待此譬喻的相应之处。 Pāpavitakkānaṃ taṃsampayuttakilesānañca taṇhā visesapaccayo tadabhāvena tesaṃ abhāvatoti āha ‘‘taṇhāsinehato jātā’’ti. Attabhāvapariyāpannattā ‘‘attani sambhūtā’’ti vuttaṃ. Tena nesaṃ anaññahetukataṃ dasseti, nigrodhasseva khandhajātīti iminā pana puthubhāvañca, visattātiādinā dubbinissaṭatañca. Vatthukāmesu rūpārammaṇādīsu puthūsu. Puthū kilesakāmā kāmarūpataṇhādayo. Tehi kilesakāmehi karaṇabhūtehi. Attabhāvaṃ khandhapañcakaṃ. Ye vipassanāya yuttapayuttā yāthāvato jānanti. 对于恶寻思及其相应烦恼，爱是特殊缘，因无爱则无彼等，故说“由爱滋润而生”。因属于自体范围，故说“于自身生起”。由此显示它们非由他因，而“如尼拘律树干所生”则显示其众多，“执着”等则显示其难脱离。在色等众多所缘的事物欲中，众多烦恼欲即欲爱、色爱等。由那些作为工具的烦恼欲。自体即五蕴。那些致力于观(vipassanā)者如实了知。 Yatoti paccatte nissakkavacananti āha ‘‘yaṃ nidānamassā’’ti. ‘‘Vinodentī’’ti kattuniddesena yena na vinodenti, taṃ kāraṇaṃ bādhitamevāti āha ‘‘maggasaccena vinodentī’’ti. Vinodanañcettha santānato nīharaṇaṃ bahikaraṇaṃ sabbaso pahānaṃ, pahīne ca tasmiṃ kilese oghaṃ tarantīti dassento ‘‘duttara’’ntiādimāha. Etasmiṃ adhigate na puna bhavoti apunabbhavo, nibbānanti āha ‘‘apunabbhavasaṅkhātassā’’tiādi. Yasmā ettha ‘‘ye naṃ pajānanti, yatonidāna’’nti padadvayena dukkhasamudayasaccāni, vinodanaggahaṇena maggasaccaṃ, apunabbhavaggahaṇena nirodhasaccaṃ pakāsitaṃ, tasmā vuttaṃ ‘‘cattāri saccāni pakāsento’’ti. “从何”(yato)是表示个体的离格，故说“彼为因”。以“断除”(vinodenti)的作者格指示，若非以此断除，其因即被妨碍，故说“以道谛断除”。此处的断除，是从相续中拔除、排除、完全舍弃；为了显示断除此烦恼后，则能渡过暴流，故说“难渡”等。证得此则无再有，即不再有(apunabbhavo)，即是涅槃，故说“名为不再有”等。由于此处以“彼等了知”、“从何为因”二句开示了苦、集二谛，以“断除”开示了道谛，以“不再有”开示了灭谛，因此说“开示四谛”。 Tasmiṃyevāti yattha ṭhito ‘‘rāgo ca doso cā’’tiādinā pañhaṃ pucchi, tasmiṃyeva padese ṭhito. Desanānusārenāti satthu sāmukkaṃsikadhammadesanāya anussaraṇena. Ñāṇaṃ pesetvāti vipassanāpaṭipāṭiyā [Pg.311] nibbānaṃ pati anubodhañāṇaṃ pesetvā pavattetvā. Sotāpattiphale patiṭṭhitoti sahassanayapaṭimaṇḍitassa paṭhamamaggassa adhigamena paṭhamaphale patiṭṭhito paṭilabhatīti yojanā. Na kiliṭṭhattabhāve tiṭṭhanti mahānubhāvattā ariyadhammassa. Setakaṇḍupīḷakasūciyoti setabhāvaṃ patvā kaṇḍupīḷakā lomasūciyo sabbā anavasesā patitā paribhaṭṭhā apagatā. Bhummadevatāparihāranti bhummadevattabhāvanti. “就在那儿”是指站在他以“贪与瞋……”等提问的地方。“随顺教示”是指随念导师的自通说法。“派遣智”是指通过观(vipassanā)的次第，派遣并生起朝向涅槃的随觉智。“住于入流果”应连接为：通过证得为千种理趣所庄严的初道，而住于初果并获得。因圣法的大威力，他们不住于染污状态。“白痒疮针”是指变为白色的痒疮、毛针全部无余地落下、毁坏、消失。“地居天守护”是指地居天的状态。 Sūcilomasuttavaṇṇanā niṭṭhitā. 针毛经释义终。 4. Maṇibhaddasuttavaṇṇanā 4. 摩尼跋陀经释义 238. Sukhaṃ paṭilabhatīti diṭṭhadhammikādibhedaṃ sukhaṃ adhigacchati. Niccameva seyyo satimato āyatiṃ hitacaraṇato. Maṇibhaddo ‘‘satimāpuggalo satokārī sampati veraṃ nappasavatī’’ti adhippāyena ‘‘verā ca parimuccatī’’ti āha. Bhagavā pana satimantatāsiddhiyā veraparimuccanaṃ na accantikaṃ, nāpi ekantikaṃ paṭipakkhena parato ca appahīnattāti taṃ nisedhento ‘‘verā ca na parimuccatī’’ti vatvā, yaṃ accantikaṃ ekantikañca parassa vasena veraparimuccanaṃ, taṃ dassento ‘‘yassā’’ti gāthamāha. Karuṇāyāti appanāppattāya karuṇāya. Karuṇāpubbabhāgeti karuṇābhāvanāya vasena uppāditapaṭhamajjhānūpacāre. Soti karuṇābhāvanaṃ bhāvento puggalo. Mettaṃsoti mettacittaṃ aṃso eko kusalakoṭṭhāso etassāti mettaṃso. Tassa kenacīti tassa arahato karuṇāya mettābhāvanāya ca sātisayattā tadabhāvena kenaci puggalena saddhiṃ verappasaṅgo nāma natthi. Iminā khīṇāsavepi mettākaruṇābhāvanārahite koci attano cittadosena veraṃ kareyya, na pana tasmiṃ mettākaruṇācetovimuttisamannāgate koci veraṃ kareyya. Evaṃ mahiddhikā brahmavihārabhāvanāti dasseti. 238. “获得安乐”是指证得现法乐等不同安乐。具念者因未来能行利益，故恒常为胜。摩尼跋陀以“具念之人(puggala)正念而行，当下不生怨仇”之意，说了“亦解脱怨仇”。然而世尊(Bhagavā)否定之，因通过具念而成就的解脱怨仇并非究竟、亦非绝对，因对治与他人的怨仇尚未断除，故说“亦不解脱怨仇”；为了显示那究竟且绝对地依他人而解脱怨仇，而说了“若人……”之偈。“以悲”是指以达到安止的悲。“悲的前分”是指通过修悲而生起的初禅近行定。“他”是指修习悲的人。“慈分”是指慈心是其一分，一个善的部分。“与任何人”是指那位阿罗汉因其悲与慈的修习极为殊胜，故与任何人皆无怨仇之事。由此显示：即使是漏尽者，若无慈悲修习，有人或因自心之瞋而与之结怨；但对于具足慈悲心解脱者，则无人能与之结怨。如是显示梵住修习有大威力。 Maṇibhaddasuttavaṇṇanā niṭṭhitā. 摩尼跋陀经释义终。 5. Sānusuttavaṇṇanā 5. 沙努经释义 239. Yakkhena [Pg.312] gahito hotīti yakkhena anupaviṭṭho hoti. Tassa yakkhagahaṇassa kāraṇaṃ mūlato pabhuti vitthārato dassetuṃ ‘‘so’’tiādimāha. Tassa antimabhavikattā ādito paṭṭhāya adhisīlasikkhāya sakkaccaṃ pūraṇanti dasseti ‘‘so pabbajitakālato’’tiādinā. Paccāhāranti paṭikkhepaṃ. Imasmiṃ sarabhaññeti imasmiṃ mama dhammabhaṇane. Pattinti pattidānaṃ. Piyā honti, tenāha bhagavā ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu ‘sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī’’ti (ma. ni. 1.65). Tathā cāha ‘‘tasmiṃ sāmaṇere’’tiādi. 239. 被夜叉所执(Yakkhena gahito)即是被夜叉侵入。为了从根本上详细说明此人被夜叉附体的缘由，所以说“彼”等。因为他是最后一生者，从最初开始就恭敬地圆满增上戒学，所以用“彼出家时”等来说明。‘拒绝’(Paccāhāra)即是‘排斥’(paṭikkhepa)。‘在此法诵中’(Imasmiṃ sarabhaññe)即是‘在我宣说此法中’。‘功德’(Patti)即是‘功德回向’(pattidāna)。因为（这样的人）可爱，所以世尊说：“诸比丘！如果比丘希望‘能为同梵行者所爱、所喜、所尊重、所敬奉’，就应当圆满诸戒。”(《中部》1.65)又如（经中）说“在那沙弥身上”等。 Vuḍḍhimanvāyāti yobbanappattiyā aṅgapaccaṅgānaṃ parivuḍḍhimāgamma. Kāmasambhogasamatthatāvasena paripakkindriyo. Anuyojetvāvāti vissajjetvāva, gihibhāve vā anuyojetvāva. ‘‘Pubbe tuyhaṃ putto sīlavā kalyāṇadhammo lajjī kukkuccako sikkhākāmoti sambhāvito, idāni tato aññathā jāto’’ti ghosanāvasena devatānaṃ antare māheva me lajjaṃ uppādeyya. 随顺增长(Vuḍḍhimanvāya)，是指随着到达青年期，肢体逐渐发育成熟。因为有能力享受欲乐，所以诸根成熟。“令其从事”(Anuyojetvāva)即是“遣散”(vissajjetvāva)，或是在家生活中的“令其从事”。‘你儿子以前被尊重为持戒、有善法、有惭、有愧、爱好学习者，现在却变得不一样了’，通过这样的宣告，希望不要在天神中让我感到羞愧。 Pāṭihāriyapakkhañcāti cātuddasīpañcadasīaṭṭhamīnaṃ yathākkamaṃ ādito antato ādiantato ca pavesananikkhamanavasena uposathasīlassa paṭi paṭi abhimukhaṃ paccāvahitabbapakkhañca. Terasiyāpīti paraṃ sattamīnavamīsupīti attho. Pavesabhūtañhi uposathasīlassa sattamīsu samādinnaṃ sīlaṃ paṭipadaṃ, navamīsu nikkhamabhūtanti ācariyā. Porāṇaṭṭhakathāyaṃ pana paccuggamanānugamanapariyāyena vuttanti āha ‘‘manussā’’tiādi. Aḍḍhamāsanti sakalakālapakkhaṃ. Evañhi vassavāsassa anugamanaṃ gataṃ hoti. Suṭṭhu samāgatanti suparisuddhaṃ sampannaṃ katvā attano santānaṃ āgataṃ. Taṃ pana attano cittena samaṃ pakārehi yuttaṃ hotīti āha ‘‘sampayutta’’nti. Arahantānaṃ anukaraṇena seṭṭhacariyaṃ. ‘‘Na te hi yakkhā kīḷantī’’ti attano puttassa kāye adhimuccanaṃ attano kīḷanaṃ viya hotīti katvā āha. 神变半月(Pāṭihāriyapakkha)，是指在十四日、十五日和八日，依序以月初、月末、月初月末的方式，通过进入和离开受持布萨戒，是应反复、专注受持的半月。也包括十三日，意思是还包括其后的七日和九日。诸师言：作为进入的布萨戒，是在七日受持的戒行；作为离开，则是在九日。而古义注中则说，是以迎接和随行的方式宣说，如“人们”等。‘半月’(Aḍḍhamāsa)即是整个时期的半月。这样就随顺了雨安居。‘善至’(Suṭṭhu samāgataṃ)即是使自己的心相续变得非常清净、圆满。而那又以同等的方式与自己的心相应，故说‘相应’(sampayutta)。以效仿阿罗汉的方式行最上行。‘彼夜叉不戏乐’，是说夜叉附于己子之身，如同自己嬉戏一般，故作是说。 Upāsikā [Pg.313] yathāvuttauposathasīlena sīlavatī, sāmaṇero pana attano sāmaṇerasīlena sīlavā. Uppatitvāti ākāse uppatitvā. Mokkho natthi dukkhāvahassa kammassa katūpacitattā. 优婆夷以如前所说的布萨戒而具戒，沙弥则以自己的沙弥戒而具戒。“飞起”(Uppatitvā)即是飞上空中。因造作、积集了带来痛苦的业，故无解脱。 Duvidhepi kāmeti vatthukāmakilesakāme. Kilesakāmaṃ pariccajanto eva hi vatthukāme pariccajati nāma. Vibbhamanavasena āgacchati bhikkhāya āhiṇḍanādipabbajitakiccato. Uppabbajitvā vigatasīlassa jīvato ānāpānamattena jīvantopi so matakova. Vuttañhetaṃ ‘‘maraṇañhetaṃ, sunakkhatta, ariyassa vinaye, yo sikkhaṃ paccakkhāya hīnāyāvattatī’’ti (ma. ni. 3.45). 于二种欲(duvidhe kāme)，即事物欲与烦恼欲。舍弃烦恼欲者，才名为舍弃事物欲。因迷乱而从托钵乞食、游行等出家职责中返回。已还俗、已毁戒而活着的人，即使仅靠呼吸而活，也如同死人。正如所说：“善星(Sunakkhatta)，于圣者之律，舍戒而还俗者，此即是死。”(《中部》3.45) Uṇhaṭṭhenāti sapariḷāhaṭṭhena. Abhidhāvathāti abhidhāvatīti imasmiṃ abhidhāvanakicce bhaddaṃ te hotūti vatvā gihibhāvāya abhidhāvatha. Nīharitvāti nikkhāmetvā. Ekādasahi aggīhi ādittattā mahāḍāhasadise. Sallakkhetvāti gihibhāve ādīnavaṃ, pabbajjāya ānisaṃsañca sallakkhetvā. Hirottappaṃ paṭilabhitvā ‘‘mama uppabbajitukāmataṃ sabrahmacārino jānissantī’’ti. Catunnaṃ parisānaṃ cittasaṅkhobhavasena sakalajambudīpaṃ khobhetvā. “热”(Uṇhaṭṭhena)即是“有热恼”之义。“你们快来”(Abhidhāvatha)即是于此奔赴之事，道“祝你安好”后，为还俗而奔赴。“取出”(Nīharitvā)即是“逐出”(nikkhāmetvā)。因被十一火燃烧，如同大火。“观察后”(Sallakkhetvā)即是观察到在家生活的过患与出家的功德后。获得惭愧后，（心想：）‘同梵行者们将会知道我想要还俗’。以四众之心骚动，震动了整个瞻部洲。 Sānusuttavaṇṇanā niṭṭhitā. 《萨努经》释义终。 6. Piyaṅkarasuttavaṇṇanā 6. 可爱经释义 240. Paccanteti pariyante. Pāṭiyekkanti saṅgītikāle visuṃ. Yamakavaggādikā brāhmaṇavaggapariyosānā chabbīsati vaggā etissāti chabbīsativaggā, tantīti pāḷi. Uccārapassāvādi evarūpaṃ dubbhojanaṃ, ‘‘asucijegucchabhāvena duṭṭhu bhojana’’nti katvā, dubbhojanaggahaṇena vā vantagabbhamalādīni atidisati. Chaviādīni chetvāti chaviādīni ativijjha ativiya pavisitvā. Aṭṭhimiñjaṃ āhacca aṭṭhāsi pītisamuṭṭhānauḷāroḷārarūpappavattiyā. Tenāha ‘‘hadayaṅgamanīyo hutvā’’ti. 240. “边地”(Paccante)即是“边境”(pariyante)。“个别”(Pāṭiyekkaṃ)即是在结集时“分开”(visuṃ)。从《双品》开始到《婆罗门品》结束，此有二十六品，故为二十六品。“圣典”(tanti)即是巴利(pāḷi)。大小便等如此的“恶食”(dubbhojana)，因其不净、可厌而为“恶食”，或以“恶食”一词类推呕吐物、胎盘等。“切开皮肤等”(Chaviādīni chetvā)即是刺穿、深入皮肤等。“触及骨髓后，它停留”(Aṭṭhimiñjaṃ āhacca aṭṭhāsi)，（这是）由喜悦生起的、极其粗显的色法的发生。因此说“已变得悦意”(hadayaṅgamanīyo hutvā)。 Dhammatāya [Pg.314] samādiṇṇanti kassaci santike aggahetvā sayameva tasmiṃ khaṇe saṃyatā homāti yathāsaṃyatā. Tatiyapadenāti ‘‘sikkhema susīlya’’nti iminā padena. Sesāti vuttāvasesā. Tisso adinnādānamicchācārasurāpānaviratiyo. Gahitā gobalībaddañāyena. Chātakaṃ dubbhikkhañca etthāti chātakadubbhikkhā, jighacchādubbhikkhābahulāyāti attho. Pisācayakkhayoniyāti pettivisayasadisayakkhayoniyā api nāma muccemāti yojanā. “依法性而受持”(Dhammatāya samādiṇṇaṃ)即是不从任何人处领受，仅自己于彼刹那“我等当防护”，如是而防护。“以第三句”(Tatiyapadena)即是以“我等当学善戒”(sikkhema susīlyaṃ)此句。“其余”(Sesā)即是所说之剩余。三种离：离不与取、离邪行、离饮酒。以牛譬喻(gobalībaddañāyena)而领受。“饥饿与饥荒”(chātakaṃ dubbhikkhañca)在此，即“饥饿与饥荒”(chātakadubbhikkhā)，意思是多有饥饿与饥荒。“毕舍遮夜叉胎”(Pisācayakkhayoni)即是“从类似饿鬼界的夜叉胎中，我们也能解脱吗？”，应如是结合。 Piyaṅkarasuttavaṇṇanā niṭṭhitā. 《可爱经》释义终。 7. Punabbasusuttavaṇṇanā 7. 布纳跋苏经释义 241. Vasanaṭṭhānaggahaṇena rattiṭṭhānadivāṭṭhānādayo saṅgaṇhāti. Dvādasahatthamattameva gaṇhāti pakatisañcaraṇūpacāramattabyāpanato. Yathāparisanti parisānurūpaṃ, yattha yattha parisā tiṭṭhati, taṃ taṃ ṭhānaṃ gacchati parisapariyantikattā. Satthu mukhavikārābhāvato pavesānuññaṃ sallakkhentī ‘‘nūna ayaṃ katādhikārā bhavissatī’’ti anumānasiddhaṃ upanissayaṃ disvā. Ekībhāvagamanenāti hatthapāsūpagamanena parisāya missībhāvappattiyā. Puttakāti puttaputtiyo. Anukampāyañhi ka-saddo. 241. 以“住所”(vasanaṭṭhāna)一词，包含夜住处、日住处等。只取十二肘的量，因其遍及正常行走的范围。“随众”(Yathāparisaṃ)即是随顺会众，会众在何处，便去往何处，因其处于会众边缘。因导师面无异色，（众人）察知其被允许进入，见到此人通过推断而成的“必是已造善业者”的依据。“成为一体而行”(Ekībhāvagamanena)即是进入伸手所及之处，达到与会众融合的状态。“子”(Puttakā)即是儿子与女儿。ka字是出于慈悯。 Nibbānārammaṇena ariyamaggena muñciyamānā ganthā ‘‘nibbānaṃ āgamma pamuccantī’’ti vuttā. Velātikkantāti pamāṇato paricchindituṃ na sakkāti āha ‘‘pamāṇātikkantā’’ti. Piyāyanāti āsīsanā. Āsīsanaṃ pemavasena pemavatthuno esanā patthanāva hotīti āha ‘‘magganā patthanā’’ti. Tatoti piyaputtādito. Pāṇīnanti sāmiatthe puthuvacanaṃ dukkhasaddāpekkhaṃ. Ke mocetīti mocanakiriyāya kammaṃ pucchati? Ibharo pana atthavasena vibhattivipariṇāmoti ‘‘pāṇineti āharitvā vattabba’’nti āha. Abhisambudhanti abhisambudhanto. Tenāha ‘‘abhisambuddho’’ti. Saddhammassāti upayogatthe sāmivacananti āha ‘‘saddhammameva ajānitvā’’ti. 以涅槃为所缘的圣道所解脱的诸结，被称为“依于涅槃而解脱”。“超越限量”(Velātikkantā)即是不能以尺度衡量，故说“超越度量”(pamāṇātikkantā)。“喜爱”(Piyāyanā)即是“祝愿”(āsīsanā)。祝愿是因爱而对所爱之物的寻求、期盼，故说“寻求、期盼”(magganā patthanā)。“从彼”(Tato)即是从爱子等。“众生”(Pāṇīnaṃ)是与“苦”一词相关的属格复数。“谁能解脱？”(Ke moceti)是询问解脱的作用对象。但“跋如”(ibharo)一词，因意义而有格位转换，故说应理解为（解脱）“众生”(pāṇine)。“正觉”(Abhisambudhaṃ)即是正在正觉者。因此说“已正觉”(abhisambuddho)。“于正法”(Saddhammassa)是表对象的属格，故说“仅因未了知正法”。 Puttassa anumodanaṃ karontīti puttassa paṭipattianumodanaṃ karontī. Uggatāti ettha kalale vaṭṭadukkhe nimujjamānā tato sīsaṃ ukkhipituṃ asakkonti [Pg.315] ajja buddhānubhāvena paññāsīsaṃ ukkhipitā uggatā. Puna vinipātābhāvato sammadeva uggatattā samuggatā. Tathābhūtā sāsanepi uggatā samuggatā jātā. Catusaccapaṭivedhabhāvanti catusaccapaṭivedhassa atthibhāvaṃ. Kaṇḍukacchuādīti ādi-saddena jegucchaasātādiṃ saṅgaṇhāti. Dibbasampattiṃ paṭilabhati pavattiyaṃ sampattidāyino kammassa katokāsattā. Tuṇhī uttarike hohīti mātu-vacanaṃ sampaṭicchitvā tassa visesādhigamassa avibandhakaraṇasammāpayogena yathāladdhavisesāya mātuyā vasena yasmā dhītā diṭṭhadhammikasampattilābhī, tasmā vuttaṃ ‘‘mātu ānubhāvenevā’’ti. “为子随喜”(Puttassa anumodanaṃ karontī)，即随喜其子之修行(paṭipatti)。“升起”(Uggatā)是指，此处指在轮回之苦(vaṭṭadukkha)的泥沼(kalala)中沉溺时连头都抬不起来，如今因佛陀的威力已能抬起智慧之头(paññāsīsaṃ)，故称升起。又因不再堕于恶趣(vinipāta)而真正升起，故称善升(samuggatā)。如此，在教法(sāsana)中也已升起、善升。“有四谛通达”(Catusaccapaṭivedhabhāva)是指，有通达四谛(catusacca)的状态。“疥癣等”(Kaṇḍukacchuādi)，“等”字包含令人厌恶、不适等。获得天界成就(dibbasampatti)，是因为在轮回(pavatti)中能给予成就的业(kamma)已创造了机会。“默然更加精进”(Tuṇhī uttarike hohi)，女儿接受母亲的教诲后，以不妨碍证得殊胜的正确努力，随顺已证得殊胜的母亲，女儿因此获得现法成就(diṭṭhadhammikasampatti)，故说“正是因母亲的威力”。 Punabbasusuttavaṇṇanā niṭṭhitā. 布纳跋苏经释义终。 8. Sudattasuttavaṇṇanā 8. 善施经释义 242. Karaṇīyenāti ettha karaṇīyanti vāṇijjakammaṃ adhippetanti taṃ vivaranto ‘‘anāthapiṇḍiko cā’’tiādimāha. Vikkīyatīti vikkayaṃ gacchati. Tatheva karotīti yathā rājagahaseṭṭhinā sāvatthiṃ gantvā kataṃ, tatheva rājagahaṃ gantvā karoti. Svāyanti anāthapiṇḍiko. 242. 所谓“应作之事”，此处指商业活动。为了解释这一点，提到了“给孤独(Anāthapiṇḍika)长者”等。“被售卖”意思是进入交易状态。就像王舍城(Rājagaha)的富商去舍卫城(Sāvatthī)做的那样，他同样去王舍城做同样的事。他就是给孤独长者。 Taṃ divasanti yaṃ divasaṃ anāthapiṇḍiko, gahapati, rājagahasamīpaṃ upagato, taṃ divasaṃ. Paṇṇanti sāsanaṃ. Na suṇīti asuṇanto ‘‘paṇṇaṃ na suṇī’’ti vutto. Dhammagāravena hi so seṭṭhi aññaṃ kiccaṃ tiṇāyapi na maññi. Tenāha ‘‘dhammassavanatthāyā’’tiādi. Dārakarūpānanti dārakānaṃ. Anatthantarakaro hi rūpa-saddo yathā ‘‘gorūpāna’’nti. Pañcavaṇṇanti khuddikādibhedaṃ pañcappakāraṃ pītiṃ paṭilabhi. Anukkamena hi tā etassa sambhavanti. ‘‘Sīsena uṭṭhāya…pe… gacchatī’’ti padaṃ pītisamuṭṭhānarūpavasena lakkhetvā vuttaṃ. “彼日”，即给孤独(Anāthapiṇḍika)居士前往王舍城(Rājagaha)附近的那一天。“叶”(Paṇṇa)在此指教法(sāsana)。“不闻”即没有听到，故说“没有听到教法”。那位富商因为尊重法，其他事务在他看来犹如草芥。因此说“为了听闻法”等。“童形”(Dārakarūpānaṃ)即指儿童。此处的“形”(rūpa)字无别义，就像“牛形”(gorūpānaṃ)一样。所谓“五色”(Pañcavaṇṇa)，是指他获得了以微小喜等为差别的五种喜悦(pīti)。这些喜悦是次第于他生起的。“以头起身……而行”这句话，是就由喜悦生起的色法而言。 Sivathikāya vasatīti sivathikāya samīpe vasati. Susānassāsannaṭṭhāne hi so vihāro. Athassāti athassa anāthapiṇḍikassa ‘‘akālo…pe… upasaṅkamissāmī’’ti etaṃ ahosi. Buddhagatāya satiyāti [Pg.316] aññaṃ kiñci acintetvā buddhagatāya eva satiyā sayanavaragato nipajji. Tena vuttaṃ ‘‘taṃ divasa’’ntiādi. “住尸陀林”(Sivathikāya vasati)是指住在尸陀林附近。因为那座精舍(vihāra)靠近墓地(susāna)。“当时他”是说当时给孤独(Anāthapiṇḍika)心想：“现在非时……我将前去拜见。”“心念佛陀”是指不思虑其他任何事，只带着朝向佛陀的念而躺卧在最好的床上。因此说“彼日”等。 Balavappasādoti buddhārammaṇā balavatī saddhā. Pītiālokoti purimabuddhesu cirakālaṃ paricayaṃ gatassa balavato pasādassa vasena ‘‘buddho’’ti nāmaṃ savanamattena uppannāya uḷārāya pītiyā samuṭṭhāpito vipassanobhāsasadiso sātisayo āloko hoti cittapaccayautusamuṭṭhāno. Tenāha ‘‘sabbatamaṃ vigacchī’’tiādi. ‘‘Devatā hi katā’’tipi vadanti, purimo evettha yutto. “强盛的净信”是指缘于佛陀的强有力信心。“喜悦之光”是说，由于对过去诸佛长期亲近而获得强有力的净信，仅听到“佛陀”之名，便生起崇高的喜悦，由此生起一种超胜的、犹如观(vipassanā)智之光的光明，它是由心和时节所生。因此说“一切黑暗都消失”等。也有人说“是天神所为”，但在此处，前一种解释更为恰当。 Amanussāti adhigatavisesā devatā. Tā hi seṭṭhissa sampattiṃ paccakkhato passiṃsu. Tenāha ‘‘ayaṃ mahāseṭṭhī’’tiādi. Allasarīranti tāvadeva chaḍḍitaṃ acchinnaṃ vā kaḷevaraṃ. Aparampīti mataṃ kuthitakuṇapaṃ. Parikiriṃsūti samantato osaritā ahesuṃ. Āloko antaradhāyipītivegassa mandabhāvena taṃsamuṭṭhānarūpānaṃ dubbalabhāvato. “非人”(Amanussa)是指已证得殊胜的天神。因为他们亲眼看见了富商的成就，故说“这位大富商”等。“新鲜的身体”(Allasarīra)是指刚被丢弃或未毁坏的尸体。“另一个”(Aparampi)是指已死、腐烂发臭的尸体。“他们退避”(Parikiriṃsu)是指他们从四周退散开。“光明消失”是因为喜悦的冲力减弱，由此生起的色法也变得衰弱。 Imināvāti adhikārena sahassapadena eva sambandhitabbāni. Padaṃ vītiharati etthāti padavītihāro, padavītihāraṭṭhānaṃ. Samagamaneti dutavilambitaṃ akatvā samagamane. Tatoti tesu soḷasabhāgesu. Eko koṭṭhāsoti yathāvuttaṃ padavītihārapadesaṃ soḷasadhā bhinnassa eko bhāgo. Pavattacetanāti yathāvuttakalāsaṅkhātassa padesassa laṅghanadhāvanapavattacetanā. Padaṃ vā vītiharati etenāti padavītihāro, tathāpavattā kusalacetanā. ‘‘Tassā phalaṃ soḷasadhā katvā’’ti vadanti. Patiṭṭhahantassa vasena gahitanti yojanā. Vivaṭṭanissitāya eva ratanattayapūjāya dhammassavanassa sikkhāpadasamādānassa saraṇagamanassa ca atthāya gacchatopi vasena vaṭṭati. Paṭhamaṃ vuttagamanaṃ lokuttaravisesādhigamassa ekantikaṃ, dutiyaṃ anekantikanti ‘‘vaṭṭatiyevā’’ti sāsaṅkavacanaṃ. “以此”因缘，应当与“千”这个词联系起来。“步履”(padavītihāra)，即跨步之处。“和合行”(Samagamane)是指不拖延、不迟缓地到达。“从彼”是指从那十六份中。“一分”是指如前所说的步履之处，将其分为十六份后的一份。“生起之思”是指在如前所说以“कला(kalā)”为单位的区域内，跳跃奔跑时生起的思。或者，“步履”是指凭借它而跨步，即如此生起的善思。他们说“将其果报分为十六份”。应结合“立足者”来理解。即使是为了出离轮回而供养三宝、听闻法、受持学处(sikkhāpada)以及皈依而前往，也是合适的。先前所说的前往是必定能证得出世间殊胜的，而后者则不一定，因此说“也是合适的”，是带有保留的说法。 Soti anāthapiṇḍiko seṭṭhi. Anuyuttāti anugāmino sahāyā. Teva sandhāya vadati. ‘‘Sivako amanusso’’ti apare. Na kevalaṃ ‘‘anuyuttāpi me atthi, kasmā bhāyāmī’’ti evaṃ sūro ahosi? Atha kho buddhagatāya tikkhavisadasabhāvena sabbaṃ parissayaṃ madditvāpi [Pg.317] agamāsīti dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Pakkhandanalakkhaṇā hi saddhā, tāya yuttako sappurisopi saddhammaguṇavasena sabbaṃ parissayaṃ madditvā pakkhandatīti daṭṭhabbaṃ. “彼”是指给孤独(Anāthapiṇḍika)长者。“随从”是指跟随的同伴。这是针对他们而说的。另一些人说“尸婆迦(Sivaka)是非人”。他难道仅仅因为“我也有随从，为何要害怕”就显得勇敢吗？并非如此，而是为了显示他以朝向佛陀之念的敏锐清净自性，即使摧伏一切危险也要前往，故说“而且”等。信心确实有勇往直前的特征，应当明白，具足信心的善人也会因正法的功德而摧伏一切危险，勇往直前。 Sabbakāmasamiddhatā pariccāgasīlatā uḷārajjhāsayatā paradukkhāpanayakāmatā paresaṃ hitesitā parasampattipamodanāti evamādīnaṃ mahāguṇānaṃ vasena niccakālaṃ anāthānaṃ piṇḍadāyakattā ‘‘anāthapiṇḍiko’’ti evaṃ uppannaṃ nāmaṃ. Evamāhāti ‘‘ehi sudattā’’ti evaṃ āha. 因具足一切欲求皆得成就、乐于布施、意向崇高、欲除他苦、为他求益、随喜他成等大功德，又因恒时布施食物给无依无靠者，故得名为“给孤独”(Anāthapiṇḍika)。“如是说”是指“来，善施(Sudatta)”这样说。 Kilesaparinibbānenāti sabbaso rāgādikilesavūpasamena. Kilesavūpasamanti sabbaso sabbesaṃ kilesānaṃ vūpasamaṃ aggamaggena patvā. Anupubbikathanti dānādikathaṃ. Sā hi anupubbena kathetabbattā ‘‘anupubbikathā’’ti vuccati. Taṃ sandhāya vuttaṃ – ‘‘atha kho bhagavā anupubbiṃ kathaṃ kathesi. Seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesī’’ti (cūḷava. 305). Matthaketi anupubbikathāya upari parato. Cattāri saccāni pakāsesīti yathā mahāseṭṭhi sahassanayapaṭimaṇḍite sotāpattiphale patiṭṭhāti, evaṃ pavattinivattiyo saha hetunā vibhajanto cattāri ariyasaccāni pakāsesīti. “因烦恼的般涅槃”是指彻底平息贪等烦恼。“烦恼平息”是指通过顶圣道，证得一切烦恼的完全止息。“次第说”是指布施等说。因其应按次第宣说，故称“次第说”。针对此而说：“于是，世尊(Bhagavā)作次第说，即：说施、说戒、说生天；开示欲的过患、鄙劣、杂染，及出离的功德。”(Cūḷavagga 305)。“在其顶上”是指在次第说之上。“开示四谛”是指，为了让大富商安住于以千种理路庄严的须陀洹果，世尊如此连同其因分析了流转与还灭，开示了四圣谛。 Sudattasuttavaṇṇanā niṭṭhitā. 善施经释义终。 9. Paṭhamasukkāsuttavaṇṇanā 9. 初苏卡经释义 243. Rathikanti racchaṃ. Gahetvāti gantvā. Siṅghāṭakanti aññattha tikoṇā racchā vuccati. Idha pana ‘‘catukka’’nti vuttaṃ. ‘‘Madhupīkā’’ti ettha madhu-saddena madhuviseso vuccatīti āha ‘‘gandhamadhupānaṃ pītā viyā’’ti. Sāmaññajotanā hi visese tiṭṭhatīti gandhamadhūti ca ativiya madhuro madaniyo eko madhuviseso. Tenāha ‘‘asaññī hutvā sayatevā’’ti. 243. “街巷”(Rathikaṃ)即道路(raccha)。“取”(Gahetvā)即前往。“三岔路”(Siṅghāṭaka)在别处称为三角路，此处则称为“四岔路”。“饮蜜者”(Madhupīkā)中的“蜜”字，是指一种特殊的蜜，所以说“像喝了香蜜一样”。因为通称可用于特称，“香蜜”是一种非常甜美、能醉人的特殊蜂蜜。因此说“他像无想者一样躺卧”。 Na paṭivānīyaṃ [Pg.318] na apanetabbanti appaṭivānīyaṃ. Tenāha ‘‘bāhirakañhī’’tiādi. Yaṃ kiñci santapaṇītabhāvāvahaṃ na secananti asecanakaṃ. Tato eva anāsittakaṃ. Ojavantanti bahusammataojavantasadisatāya ojavantaṃ. Tenāha ‘‘yathā hī’’tiādi. Dhammatāyāti attano sabhāveneva. Madhuro iṭṭho. Pivantī viyāti sukkāya bhikkhuniyā upanīyamānaṃ saddhammāmatarasaṃ attano sotañjaliṃ pūretvā odahantīva. Valāhakato āgataṃ valāhakaṃ. “不可退转、不可舍弃”，故为“不可退转”(appaṭivānīyaṃ)。因此说“外道之黑……”等。凡能带来满足与殊胜之感的，无需再添加，故为“无上妙味”(asecanakaṃ)。由此亦为“不掺杂”(anāsittakaṃ)。“有滋味”(ojavantaṃ)，是因其有如大众公认有滋味之物。因此说“譬如……”等。“法性”(dhammatā)即是其自性。甜美、悦意。“如饮”(pivantī viya)，犹如由苏卡(Sukkā)比丘尼所呈献的正法甘露，自己以耳为器，充满而饮。“从云而来”(valāhakato āgataṃ)即是云(valāhakaṃ)。 Paṭhamasukkāsuttavaṇṇanā niṭṭhitā. 初苏卡经释义终。 10. Dutiyasukkāsuttavaṇṇanā 10. 第二苏卡经释义 244. Bahuṃ vata puññaṃ pasavati sabbaganthavimuttiyā sīlasamannāgatena aggadakkhiṇeyyāya sukkāya theriyā bhojanassa dinnattā. 244. 具足戒行者，对最上应供的苏卡(Sukkā)长老尼施食，为解脱一切结缚，确实能生大福德。 Dutiyasukkāsuttavaṇṇanā niṭṭhitā. 第二苏卡经释义终。 11. Cīrāsuttavaṇṇanā 11. 吉拉经释义 245. Ekādasamaṃ uttānameva dasamena sadisattā. Tattha hi bhojanaṃ upāsakassa ābhataṃ, idha cīvaradānanti ayameva viseso. 245. 第十一经因与第十经相似，其义自明。彼处是优婆塞(upāsaka)带来食物，此处则是布施衣物，此即是差别。 Cīrāsuttavaṇṇanā niṭṭhitā. 吉拉经释义终。 12. Āḷavakasuttavaṇṇanā 12. 阿拉威经释义 246. Āḷaviyanti itthiliṅgavasena taṃ raṭṭhampi nagarampi vuccati. Raṭṭhe adhippetepi na ettha bahuvacanaṃ tathāruḷhiyā abhāvato. Tañca bhavananti tañca āḷavakassa yakkhassa bhavanaṃ. Tatthāti āḷavakassa bhavane. ‘‘Atha kho āḷavako yakkho yena bhagavā tenupasaṅkamī’’ti ettha tasmiṃ pāṭhapadese. Ayamanupubbikathāti ayaṃ idāni vuccamānā anupubbato āgatā kathā. Āḷaviyā issaroti āḷavo, āḷavakoti ca [Pg.319] rājā vutto. Kadāci corapaṭibāhanatthaṃ, kadāci ussāhasattivibhāvanavasena paṭirājanisedhanatthaṃ, kadāci lakkhayogyaviniyogavasena byāyāmakaraṇatthañca. Migānaṃ vananato vasanato vānato vā ‘‘migavā’’ti laddhasamaññaṃ migavaṃ. Tassevāti rañño eva. Migoti eko eṇimigo. Tiyojananti accantasaṃyoge upayogavacanaṃ. Udakaṃ viya pavisitvā ṭhitanti yathā parissamappatto udakaṃ pavisitvā ṭhito nirassāso hoti, evaṃ viya ṭhitaṃ. Mūlanti samīpaṃ. Yakkhaṃ disvāva rañño bhayaṃ chambhitattaṃ ūrutthambhaṃ ahosi, tasmā rājā palāyituṃ nāsakkhi. Tena vuttaṃ ‘‘khādituṃ upagato’’ti. Atha rājā dvidhā chinnaṃ migaṃ datvā attānaṃ mocetukāmo ahosi. Yakkho ‘‘nanu mama hatthagatakālato paṭṭhāya migopi mama santako, tattha kinnāma te kerāṭiyamidaṃ datvā attano mocana’’nti rājānaṃ na muñci. Atha rājā tassa tādisaṃ paṭiññātaṃ akāsi. Tena vuttaṃ ‘‘rājā tena saddhi’’ntiādi. Bhavanaṃ anupagatanti idaṃ mama bhavanaṃ anupagataṃ. Ananuññātanti upagatena sāmibhūtena ananuññātañca. Etena upagataṃ taṃ, idāni tādisena anuññātañca khādituṃ labhāmīti dasseti. 246. “阿拉威”(Āḷavī)，因其为阴性词，故可指其国(raṭṭha)或其城(nagara)。即使意指国家，此处亦不用复数，因无此惯例。“其住所”(tañca bhavanaṃ)即是阿拉威(Āḷavaka)夜叉(yakkha)的住所。“于彼处”(tatthā)即于阿拉威的住所。“尔时阿拉威夜叉诣世尊所”一句，即指此经文段落。“此是次第说”(ayamanupubbikathā)，即是此正要宣说的、依次而来的故事。“阿拉威之主”(Āḷaviyā issaro)，即被称为阿拉瓦(Āḷava)或阿拉瓦迦(Āḷavaka)的国王。有时是为了防盗，有时是为了展示威力以威慑敌国，有时是为了任用有能之士，有时是为了锻炼身体。因鹿群(migānaṃ)之所求(vanana)、所住(vasana)或所往(vāna)，而得名为“鹿苑”(migavaṃ)。“其”(tassa)即是国王的。“鹿”(migo)即是一只羚羊。“三由旬”(tiyojanaṃ)，此为表持续连接之用法。“如入水而立”，譬如疲惫之人入水而立，无法呼吸，如是而立。“根”(mūlaṃ)意为附近。国王一见夜叉，即生怖畏、战栗、腿僵，故国王无法逃跑。因此说“前来欲食”。于是国王想将鹿分作两半给夜叉，以求脱身。夜叉说：“此鹿自落我手之时，即为我所有。你这狡猾之徒，为何想以此物来换取自身解脱？”而不放国王。于是国王与他立下此等约定。因此说“国王与彼……”等。“未至住所”(bhavanaṃ anupagataṃ)，即此物未至我住所。“未被允许”(ananuññātaṃ)，即已进入且为其主，但未被允许。此言显示：此物已进入，如今又被如此允许，方可得食。 Maccupatheti maccugocare. Āsannamaraṇatāya evamāhaṃsu. “于死途”(maccupathe)即于死之境域(maccugocare)。因临近死亡，故如是说。 Taṃ āḷavakakumāraṃ ādāya pakkamiṃsūti yojanā. Tassa rañño mahesī āḷavakakumārassa mātāti vuttā. Devisahassānaṃ vippalapantīnanti vacanaṃ pariṇāmetabbaṃ. “携阿拉威(Āḷavaka)童子离去”，应如是理解。彼国王之后被称为阿拉威童子之母。“众王后悲叹”之语，应作转换理解。 Desanāpariyosāneti yakkhaṃ dametvā paccāgantvā nagaradvārasamīpe rukkhamūle nisinnena bhagavatā sarājikāya mahatiyā parisāya desitadesanāya pariyosāne. Soti bhagavā. Bhavane evāti vimāne eva. Bhagavāpi passati pakaticakkhunāva nigrodhassa upari nibbattattā. “说法结束时”(desanāpariyosāne)，即世尊(bhagavā)调伏夜叉归来，坐于城门附近树下，为国王及大众说法完毕之时。“彼”(so)即世尊。“于住所”(bhavane eva)即于天宫(vimāne eva)。世尊亦以肉眼得见，因其出现于榕树之上。 Tatrāti tasmiṃ ‘‘rosetukāmatāyā’’ti vacane. Tesanti sātāgirihemavatānaṃ. Kāladīpadesakulajanettiāyuppamāṇavisayaṃ pañcamahāvilokitaṃ. ‘‘Sītaṃ byapagataṃ hoti, uṇhañca upasammatī’’tiādinā (bu. vaṃ. 2.83) āgatāni dvattiṃsa pubbanimittāni. Kaṭippadesavatthikosakaṇṇato tidhā. Saddoti āḷavakassa ugghositasaddo. “于彼”(tatrā)即于“欲激怒”之语中。“彼等”(tesaṃ)即萨达吉拉(Sātāgira)与雪山(Hemavata)的。时、洲、国、家、母与寿量，此为五大观。“寒已去，热已息”等三十二种前相。“从腰部、衣鞘、耳三处。”“声”(saddo)即阿拉威(Āḷavaka)的呼喊声。 Iminā [Pg.320] pasaṅgena sakalajambudīpaṃ byāpetvā pavatte aparepi tayo sadde yathā ete, evaṃ āḷavakassa ugghositasaddopīti dassetuṃ ‘‘cattāro’’tiādi vuttaṃ. Osakkanteti parihāyamāne. 为显示“以此因缘，遍传整个瞻部洲(Jambudīpa)而起的其他三声亦如是，阿拉威(Āḷavaka)的呼喊声亦然”，故说“四……”等。“退时”(osakkante)即衰退之时。 Cuṇṇentāti cuṇṇetuṃ samatthataṃ sandhāya vuttaṃ, na pana cuṇṇanavasena vuttaṃ. Tenāha ‘‘mā kassacī’’tiādi. Ussāvabindumattampīti ussāvapatanamattampi. Khurappaṃ sallaṃ. “粉碎”，是就其能粉碎的能力而言，而非就其粉碎的方式而言。因此说“勿对任何……”等。“仅如一滴露”(ussāvabindumattampi)即仅如露水滴落。“剃刀箭”(khurappaṃ)即是利箭(sallaṃ)。 Seṭṭhānīti ajeyyena appaṭihatabhāvena uttamāni. Dussāvudhanti āvudhakiccakaraṃ uttariyaṃ dussaṃ. Imāni kira sakkādīnaṃ puññānubhāvena nibbattāni appaṭihatappabhāvāni paṭipakkhavidhamanayuttāni avajjhāni āvudhāni. Tenāha ‘‘yadi hī’’tiādi. “最胜”(seṭṭhāni)，即因其不败、无碍而为至上。“布制武器”(dussāvudhaṃ)即能起武器作用的上衣。“据说此等”是帝释(Sakka)等天神以福德威力所成、威力无碍、能摧敌对、不可毁坏的武器。因此说“若……”等。 Asanivicakkaṃ viyāti asanimaṇḍalaṃ viya. “如金刚轮”(asanivicakkaṃ viya)即如金刚盘(asanimaṇḍalaṃ viya)。 Pittanti alagaddapittaṃ. Bhindeyyāti āsiñceyya. Sukhanti sukaraṃ. Mudubhūtacittavavatthānakaraṇatthanti mudubhūtaṃ attano citte vavatthānassa karaṇatthaṃ. “胆汁”(pittaṃ)即蛇胆汁。“破坏”(bhindeyya)即泼洒。“易”(sukhaṃ)即易为。“为令心柔软安住”即为令已柔软之心于自心中安住。 Evaṃ vutteti ‘‘na khvāha’’nti evaṃ vutte. Bhagavato sāsane ṭhite payirupāsitvā uggahitaṃ bhagavantaṃ payirūpāsitvā uggahitameva nāmāti āha ‘‘kassapaṃ…pe... uggahesu’’nti. Puṭṭhapañhāti sammāsambuddhena puṭṭhapañhā. Yasmā buddhavisaye puṭṭhapañhā, tasmā buddhavisayāva honti. “如是说时”(evaṃ vutte)，即说“我实不……”之时。为说明“于世尊教法中住立者，亲近而学，即是亲近世尊而学”，故说“于迦叶(Kassapa)……乃至……处学习”。“所问之问”(puṭṭhapañhā)即正等觉者所问之问。因是关于佛陀境界之问，故亦属佛陀境界。 Paṭisedhetvāti vācāya asakkuṇeyyabhāveneva paṭisedhetvā. ‘‘Yadākaṅkhasī’’ti padasandhivasena niddesoti āha ‘‘yadi ākaṅkhasī’’ti. Tena tuyhaṃ pucchaṃ tāva sutvā vissajjessanti dasseti. Tenāha ‘‘na me’’tiādi. Dutiyavikappe da-kāro padasandhikaroti āha ‘‘yaṃ ākaṅkhasī’’ti. ‘‘Puccha, āvuso, sutvā jānissāmī’’ti avatvā sabbaññubuddhassa aniyametvā vacanaṃ sabbavisayaṃ hotīti āha ‘‘sabbaṃ te’’tiādi. “拒绝后”(paṭisedhetvā)，即因言语上不可能而拒绝。“汝若欲”(yadākaṅkhasasi)一句，是依词语连声而作的解释，故说“若汝欲”(yadi ākaṅkhasi)。此言显示：“先听汝问，而后解答。”因此说“非我……”等。于第二种解释中，da音为连声，故说“汝所欲”(yaṃ ākaṅkhasi)。佛为遍知者，其言不作限定，涵盖一切，故不说“贤友(āvuso)，问吧，我听后便知”，而说“汝之一切……”等。 Kiṃ sūti ettha kinti pucchāyaṃ, sūti saṃsaye, kiṃ nūti attho? Idhāti imasmiṃ loke. Tasmā vittanti yasmā vittikaraṇato vittaṃ. Sukatanti suṭṭhu sakkaccaṃ kataṃ. Sukhanti iṭṭhaphalaṃ. Tattha yaṃ padhānaṃ, taṃ dassetuṃ ‘‘kāyikacetasikaṃ sāta’’ntiādi vuttaṃ. Nissandaphalañhi taggahaṇena gahitameva [Pg.321] hoti. Appetīti pāpeti. Atisayatthajotano tara-saddoti āha ‘‘atisayena sādū’’ti. Rasasaññitāya iṭṭhānaṃ rāgādidhammānaṃ. Kena pakārenāti kathaṃ-saddassa atthamāha. Kathaṃjīvinti yadi samāsapadametaṃ, ‘‘katha’’nti sānunāsikā katāti āha ‘‘gāthābandhasukhattha’’ntiādi. 此处“为何”(kiṃ sū)中，“何”(kiṃ)为问，“sū”为疑，意为“究竟为何”(kiṃ nu)。“于此”(idhā)即于此世间。“财富”(vittaṃ)，因其能生喜悦(vittikaraṇa)，故名财富。“善行”(sukataṃ)即妥善、恭敬而行。“乐”(sukhaṃ)即悦意之果。为显示其中之主要者，故说“身心之乐”等。等流果实已为此词所摄。“令得”(appeti)即达到。“tara”一词为彰显超胜之义，故说“极为甘美”(atisayena sādū)。对于被称为“味”的贪等可爱之法。“以何方式”(kena pakārena)，是说明“如何”(kathaṃ)一词之义。“如何生活”(kathaṃjīviṃ)，若此为复合词，则“kathaṃ”一词为偈颂音律和谐而作鼻音化。 Saddhīdha vittanti ekadesena samudāyadassanaṃ samuddapabbatanidassanaṃ viya. Iti-saddo ādiattho daṭṭhabbo. ‘‘Vittikaraṇato vitta’’nti vuttamatthaṃ sandhāya hetūpamāhi yojetvā dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tena sukhāvahanato, dukkhapaṭibāhanato, dāliddiyūpasamanato, ratanapaṭilābhahetuto, lokasantatiāvahanato ca saddhā vittaṃ yathā taṃ hiraññasuvaṇṇādīni. Tenāha ‘‘eva’’ntiādi. Nanu cetanā sammādiṭṭhiādayo ca sātisayaṃ vipākasukhaṃ āvahanti, taṃ kathaṃ saddhā āvahatīti? Saddhādhurabhāvasabhāvato. Tenāha ‘‘saddhādhurena paṭipannāna’’nti. Tassa ca sesapadesupi yojetabbaṃ. “信于此是财富”(Saddhīdha vittaṃ)是以部分见全体，犹如见到大海或山脉。iti一词应理解为起始之义。为结合因果和譬喻来阐释“因能成办财富”(vittikaraṇato vittaṃ)的含义，故说“譬如”(yathā hi)等。信能带来快乐，消除痛苦，平息贫困，获得珍宝，使世间得以延续，所以信就像金银等财富。因此说“如是”(evaṃ)等。难道说，思(cetanā)、正见(sammādiṭṭhi)等也能极大地带来异熟乐(vipākasukhaṃ)，那么信是如何带来快乐的呢？因为信具有作为引领的自性。因此说“以信为引领而行之人”。此理亦应适用于其余的部分。 Idāni yaṃ hiraññasuvaṇṇādi saddhāvittassa opammaṃ, taṃ hīnaṃ, saddhāvittameva uttamanti pāḷiyaṃ seṭṭhaggahaṇaṃ katanti dassetuṃ ‘‘yasmā panā’’tiādi vuttaṃ. Paralokaṃ gataṃ anugacchatīti anugāmikaṃ. Aññehi na sādhāraṇanti anaññasādhāraṇaṃ. Sabbasampattihetūti sabbāsaṃ sīlasampadādīnaṃ lokiyalokuttarānaṃ sampattīnaṃ hetu. Anatthāya hoti anupāyapaṭipattito. Tasmā anugāmikattā. Anaññasādhāraṇattā sabbasampattihetubhāvato hiraññādivittanidānattā ca saddhāvittameva seṭṭhaṃ. Ukkaṭṭhaparicchedadesanā yathā ‘‘satthā devamanussāna’’nti. 现在，以金银等来譬喻信财，那是低劣的，信财才是最殊胜的。为说明此点，故于经文中选取“最胜”(seṭṭha)一词，因此才说了“因为”(yasmā pana)等。“随行”(anugāmikaṃ)是指跟随去到后世。“不共他”(anaññasādhāraṇaṃ)是指不与他人共有。“一切圆满之因”(sabbasampattihetu)是指一切戒圆满(sīlasampadā)等世间和出世间圆满之因。由非方便的行持，会导致无益。因此，由于能随行、不共他、为一切圆满之因，且为金银等财富之源，故信财才是最胜的。殊胜的界说，如“天人之师”。 ‘‘Dasakusaladhammo’’ti iminā ekaccānaṃyeva dānādidhammānaṃ saṅgaho, na sabbesanti asaṅgahitasaṅgaṇhanatthaṃ ‘‘dānasīlabhāvanādhammo vā’’ti vuttaṃ. ‘‘Sukha’’nti tividhassapi sukhassa sādhāraṇaggahaṇametanti taṃ savisesaladdhaṃ puggalavasena dassento ‘‘soṇaseṭṭhi…pe… āvahatī’’ti āha. Yo so padumavatiyā deviyā putto mahāpadumo nāma rājā dibbasukhasadisaṃ rajjasukhamanubhavitvā pacchā paccekabuddho hutvā nibbānasukhamanubhavi, taṃ nidassanabhāvena gahetvā āha ‘‘mahāpadumādīnaṃ viya nibbānasukhañca āvahatī’’ti. “十善法”(Dasakusaladhamma)此说仅含摄布施等部分善法，并非全部，为含摄未被包含者，故说“或为布施、持戒、修习之法”。“乐”(sukha)一词，是普遍含摄三种乐的说法，为显示依个人(puggala)而得的特殊利益，故说“如富商须那(Soṇa seṭṭhi)……能带来……”。莲花婆提(Padumavatī)王后之子，名大红莲(Mahāpaduma)王者，曾享受如天乐般的王位之乐，后成独觉佛，体验涅槃之乐。以此为例，故说“如大红莲等人，亦能带来涅槃之乐”。 Atthuddhāranayena [Pg.322] saccasaddaṃ saṃvaṇṇento ‘‘anekesu atthesu dissatī’’ti āha. Vācāsacce dissati saccasaddo ‘‘bhaṇe’’ti vuttattāti adhippāyo. Viratisacce dissati. Veramaṇīsu hi patiṭṭhitā samaṇabrāhmaṇā ‘‘sacce ṭhitā’’ti vuccanti. Attākārampi vatthuṃ idameva saccaṃ moghamaññanti pavattiyākāraṃ upādāya diṭṭhi eva saccanti diṭṭhisaccaṃ, tasmiṃ diṭṭhisacce dissatīti yojanā. Brāhmaṇasaccānīti paramatthabrahmānaṃ saccāni, yāni ‘‘sabbe pāṇā avajjhā, sabbe kāmā aniccā, sabbe bhavā aniccā, nāhaṃ kvacani kassaci kiñcanatasmi’’ntiādinā (a. ni. 4.185) catukkanipāte āgatāni. Paramatthabhūtaṃ saccaṃ nibbānaṃ. Abbhantaraṃ katvāti antogadhameva katvā, tehi saddhinti attho paramatthasaccānampi sādutarattā. Yassānubhāvenāti yassa vācāsaccassa ānubhāvena. 为阐明“谛”(sacca)一词的含义，故说“可见于多种意义中”。“谛”字可见于语谛(vācāsacca)中，其意趣是因经中已说“请说”(bhaṇe)。可见于离谛(viratisacca)中，安住于远离(veramaṇī)的沙门、婆罗门被称为“住于谛者”(sacce ṭhitā)。执取自我形态之事，认为“唯此为实，余者为虚”，依此流转之相，见即是谛，此为见谛(diṭṭhisacca)，应如是结合，即“可见于见谛中”。婆罗门谛(brāhmaṇasaccāni)是指第一义婆罗门(paramatthabrahma)之谛，如《增支部》四集(a. ni. 4.185)所说：“一切有情不可杀，一切欲乐皆无常，一切有皆无常，我于何处、于何人，皆非有任何事物”等。第一义之谛(paramatthabhūtaṃ saccaṃ)即是涅槃。“纳入其中”(abbhantaraṃ katvā)即是使其包含在内，意即与彼等（诸谛）一同，因第一义谛更为甘美。“由其威力”(yassānubhāvena)是指由语谛(vācāsacca)的威力。 Udakamhi dhāvatīti udakapiṭṭhiyaṃ abhijjamānāyaṃ pathaviyā viya dhāvati gacchati mahākappinarājā viya. Visampi saccena hananti paṇḍitāti kaṇhadīpāyanādayo viya. Saccenāti macchajātake bodhisattassa viya saccena devo thanayaṃ pavassati. Sacce ṭhitāti viratisacce vācāsacce ca ṭhitā tayopi bodhisattā. Nibbutinti nibbānaṃ patthayanti. Sādutaranti sātataraṃ iṭṭhataravipākadānato. “于水上行”(udakamhi dhāvati)是指在水面不破裂时，能如履平地般行走，如大劫宾那(Mahākappina)王。智者亦能以谛除毒，如黑迪帕亚那(Kaṇhadīpāyana)等人。“以谛”(saccena)是指如《鱼本生》中菩萨以谛使天神打雷降雨。“住于谛”(sacce ṭhitā)是指三位菩萨安住于离谛(viratisacca)和语谛(vācāsacca)。“寂灭”(nibbutiṃ)即是希求涅槃。“更甘美”(sādutaraṃ)是因为能给予更持续、更可喜的果报。 Rasānanti niddhāraṇatthe sāmivacanaṃ. Niddhāraṇañca koci kutoci kenaci imanti kassaci vacanaṃ na sādhetīti dassento ‘‘ye ime’’tiādimāha. Tena hi nibbānaṃ rasasamudāyato sādutaratāvisesena niddhārīyati. Tattha ye ime vuccantīti yojanā. Sāyanīyadhammāti jivhāya sāyitabbā dhammā. Rasāyatanaṃ rasoti āha ‘‘mūlaraso khandharaso’’tiādi. Phalarasanti phalassa rasaṃ, phalaṃ pīḷetvā tāpetvā gahetabbarasanti attho. Arasarūpoti ācārarahitasabhāvo. Rūpassa assādanavasena uppajjanakasukhadhammā rūparasā. Esa nayo saddarasādīsu. Saddarasoti byañjanasambhūto raso. Vimuttirasoti vimuttisampattiko raso. Attharasoti atthassa paṭivijjhanavasena uppajjanakasukhaṃ attharaso, tathā dhammaraso veditabbo. Rūpācārātiādīsu rasaggahaṇena phalarasaṃ vadati. So hi phalassa rūpo ca, rasitabbato āsādetabbato raso cāti ‘‘rūparaso’’ti vuccati. Ācāro [Pg.323] pana sāmaggīrasahetutāya ‘‘raso’’ti vutto. Saccaṃ haveti ettha haveti ekaṃsatthe nipāto, ekaṃsattho ca avadhāraṇamevāti āha ‘‘saccameva sādutara’’ntiādi. Sarīramupabrūhenti, na cittaṃ. Nanu ca sukhuppattipayojanattā cittampi upabrūhentīti? Na, sukhassa sarīrabrūhanaṃ paṭicca uppannattā. Viratisaccavācāti saccavisesena sampajjanaṃ vadati. Cittamupabrūheti padālikāya virativācāya saccarase sati samathavipassanādīhi cittaparibrūhanassa sambhavato maggaphalānisaṃsaṃ gaṇhāti. Asaṃkilesikañca sukhamāvahati vivaṭṭasannissitattā. Vimuttirasoti phalasukhaṃ vadati nibbānasukhampi vā. Paramatthasaccaraso nāma nibbānaraso. Tathā hi taṃ ‘‘accutirasaṃ assāsakaraṇarasa’’ntipi vuccati. Tena paribhāvitattāti vimuttirasassa sādutarabhāvadassanatthaṃ. Evaṃ santepi ‘‘vimuttirasaparibhāvitattā’’ti etena kāmaṃ vimuttiraso vā paramatthasaccaraso vā sādutararasāti dasseti. Tadadhigamūpāyabhūtanti tassa paramatthasaccassa adhigamūpāyabhūtaṃ. Atthañca dhammañcāti phalañca kāraṇañca nissāya pavattito attharasā dhammarasā ca sādū, tatopi paramatthasaccameva sādurasanti adhippāyo. “诸味”(rasānaṃ)是用于抉择义的属格。抉择是为显示“无人能于何处、以何法，确立任何人‘此即是’之说”，故说“凡此等”等。由此，涅槃以其在诸味总集中更为甘美的特质而被抉择出来。此处应结合为“凡此等所说”。“可尝之法”(sāyanīyadhammā)是指舌所能尝之法。味处即是味，故说“根味、干味”等。“果味”(phalarasa)是指果实之味，意即压榨、加热果实而得之味。“无味之色”(arasarūpa)是指无行仪(ācāra)的自性。“色味”(rūparasa)是指因享受色而生的乐法。声味等准此理。“声味”(saddarasa)是由文辞(byañjana)而生之味。“解脱味”(vimuttirasa)是具足解脱成就之味。“义味”(attharasa)是因洞见义理而生之乐，法味(dhammarasa)亦应如是理解。在“色行仪”(rūpācāra)等词中，以“味”字说果味。因其既是果之色，又因可尝、可品，故为味，称为“色味”。而行仪则因是和合味之因而被称为“味”。于“谛实是”(saccaṃ haveti)中，“haveti”是用于决定义的不变词，决定义即是确定，故说“唯谛更甘美”等。它们滋养身体，而非心。难道不是因乐的生起有益于心，故也滋养心吗？非也，因为乐是依身体的滋养而生起的。“离谛语”(viratisaccavācā)是说以殊胜之谛而成就。滋养心意，是指当通过词句分析，具足离谛语和谛味时，由止(samatha)、观(vipassanā)等，心的滋养成为可能，故能获得道果之功德。且因依止于还灭(vivaṭṭa)，故能带来无烦恼之乐。“解脱味”是说果乐，或涅槃乐。“第一义谛味”(paramatthasaccaraso)即是涅槃味。诚然，它亦被称为“不死味”(accutirasa)、“安慰味”(assāsakaraṇarasa)。“因被其所熏修”(tena paribhāvitattā)是为了显示解脱味更为甘美。即便如此，“因被解脱味所熏修”此句亦显示，解脱味或第一义谛味诚然是更甘美之味。“为其证悟之方便”(tadadhigamūpāyabhūtaṃ)是指作为证悟彼第一义谛的方便。“义与法”(atthañca dhammañca)是指依止于果与因，故义味与法味是甘美的，但其意趣是，即便如此，唯有第一义谛才是最甘美之味。 Lokuttaraṃ lokiyañca atthaṃ ajānanto andho, lokiyatthameva jānanto ekacakkhu, ubhayaṃ jānanto dvicakkhu. Parahitaṃ attahitañca ajānanto andho, attahitameva jānanto ekacakkhu, ubhayatthaṃ jānanto dvicakkhu. So dvicakkhupuggalo paññājīvī. Taṃ pana gahaṭṭhapabbajitavasena vibhajitvā dassetuṃ ‘‘gahaṭṭho vā’’tiādi vuttaṃ. Gahaṭṭhapaṭipadaṃ ārādhetvā cāti yojanā. Ārādhetvāti ca sādhetvāti attho. 不知出世间(lokuttara)与世间(lokiya)之义者是盲人，仅知世间义者是独眼人，两者皆知者是双眼人。不知利他与自利者是盲人，仅知自利者是独眼人，两者皆知者是双眼人。此双眼人(dvicakkhupuggala)是依慧而活者。为依在家(gahaṭṭha)与出家(pabbajita)而分别显示，故说“或在家者”(gahaṭṭho vā)等。应连接为“成就了在家行道(gahaṭṭhapaṭipadaṃ ārādhetvā ca)”。而“成就(ārādhetvā)”，其义为“达成(sādhetvā)”。 Purimanayenevāti kassapasammāsambuddhavissajjitanayeneva. Kiñcāpīti anujānanasandassanatthe nipāto. Kiṃ anujānātīti? Gāthāya catūhi padehi vuttesu atthesu ekassa atthassa siddhiyaṃ itaresampi siddhiṃ anujānāti. Tenāha ‘‘yo catubbidhamoghaṃ…pe… parisujjhatī’’ti. Kiṃ sandassetīti? Yesaṃ pāpadhammānaṃ balavabhāvena oghataraṇādi na sijjhati, tesaṃ paṭipakkhānaṃ nissandehavasena sandassanaṃ. Tenāha ‘‘evaṃ santepī’’tiādi. Oghataraṇanti oghataraṇapaṭipattiṃ. Asaddahantoti evaṃ paṭipajjanto [Pg.324] imāya paṭipattiyā oghaṃ taratīti na saddahanto. Na pakkhandatīti pakkhandanalakkhaṇāya saddhāya na ugghāṭīyatīti na otarati. Cittavossaggenāti yathākāmācāravasena cittassa vossajjanena. Pamatto pamādaṃ āpanno. Tatthevāti kāmesu eva. Visattattā laggattā. Vokiṇṇoti visevito. Tasmāti vuttassa catubbidhassapi atthassa hetubhāvena paccāmasanaṃ. Tappaṭipakkhanti assaddhiyādīnaṃ paṭipakkhaṃ saddhādīnaṃ okāsattā. “如前法”(Purimanayeneva)即如迦叶(Kassapa)正等觉者所开示之法。“Kiñcāpi”是用于允许及显示义的不变词。允许什么？于偈颂四句所说诸义中，若一义成就，即允许其余诸义亦成就。故说“若人于四种暴流……乃至……得清净”。显示什么？显示对于那些因恶法强盛而无法渡越暴流等者，其对治法是确定无疑的。故说“即使如此”(evaṃ santepi)等。“渡暴流”(Oghataraṇaṃ)即渡越暴流的行道。“不信者”(Asaddahanto)即不信如此行道能渡越暴流。“不投入”(Na pakkhandati)即不以投入为相之信而开启，故不进入。“由心放任”(Cittavossaggena)即随心所欲而放任其心。“放逸者”(Pamatto)即已陷于放逸。“即于彼处”(Tattheva)即于诸欲中。因“执著”(visattattā)、“系缚”(laggattā)。“杂染者”(Vokiṇṇo)即杂染。“是故”(Tasmā)是对此前所说四种义作为其因的反思。“其对治”(Tappaṭipakkhaṃ)即因为是不信等的对治法——信等的机缘。 Etāyāti gāthāyaṃ iminā padenāti sambandho. Sappurisasaṃsevo saddhammassavanaṃ yonisomanasikāro dhammānudhammapaṭipattīti imesaṃ sotāpattimaggādhigamassa aṅgānaṃ āsannakāraṇaṃ saddhindriyanti āha ‘‘sotāpattiyaṅgapadaṭṭhānaṃ saddhindriya’’nti. Vuttañhetaṃ – ‘‘saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇātī’’tiādi (ma. ni. 2.183, 432). Diṭṭhoghaṃ tarati etenāti diṭṭhoghataraṇaṃ, diṭṭhoghassa taraṇaṃ. Kāmañcettha ‘‘tarati ogha’’nti vuttaṃ, vattamānasamīpepi pana vattamānaṃ viya voharaṇaṃ yuttaṃ diṭṭhoghassa tiṇṇabhāvassa ekantikattāti ‘‘sotāpannañca pakāsetī’’ti vuttaṃ. Esa nayo sesesupi. Diṭṭhivicikicchādipaṭipattantarāyakarānaṃ pāpadhammānaṃ samucchinnattā sotāpanno…pe… appamādena samannāgato. ‘‘Sotāpatti…pe… taratī’’ti ettake vutte sakideva imassa lokassa āgamanampi gahitaṃ siyāti tannivattanatthaṃ ‘‘ārādhetvā…pe… avasesa’’nti vuttaṃ. Nanu ‘‘avasesa’’nti vuttattā sotāpattimaggena atiṇṇaṃ anavasesaṃ bhavoghavatthu gahitameva siyāti? Na, upari dvīhi maggehi taritabbānaṃ tesaṃ parato dvinnaṃ pahānavasena vuccamānattā. Apavādavisayampi pariharati – ‘‘evaṃ esā codanā attano visaye na patiṭṭhātī’’ti. Anādikālabhāvattā kāmasaññāya kāmoghataraṇaṃ mahatā eva vīriyena sādhetabbanti āha ‘‘vīriyenā’’ti. Tatiyaṃ maggaṃ ārādhetvā. Kāmoghassa vatthu kāmoghavatthu, kāmaguṇehi saddhiṃ sabbo kāmabhavo. Kāmoghasaññitanti kāmoghasaṅkhātaṃ. Kāmanaṭṭhena kāmo ca so dukkho cāti kāmadukkhaṃ. Assādanaṭṭhena kāmo eva saññāti kāmasaññā, sabbaso samucchinnattā vigatā kāmasaññā etissāti vigatakāmasaññā[Pg.325]. Sabbesaṃ rāgādimalānaṃ mūlabhūtattā sattasantānassa visesato malīnasabhāvāpādanato paramaṃ ukkaṃsagataṃ malanti paramamalaṃ, avijjā. Tenāha bhagavā – ‘‘avijjāparamaṃ mala’’nti (dha. pa. 243). “Etāya”应与偈颂中的“iminā padena”相连接。亲近善人、听闻正法、如理作意、法随法行——信根是证得此等入流道支的近因，故说“信根是入流支的立足处”。经中亦说：“生起信心而前往，前往时恭敬承事，承事时专心倾听，倾耳听后听闻佛法”等（《中部》2.183, 432）。“以此渡越见暴流”，故为“渡见暴流”(diṭṭhoghataraṇaṃ)，即见暴流的渡越。此处虽说“渡暴流”(tarati oghaṃ)，但因见暴流的渡越是决定的，故使用近未来时态如现在时态般叙述，说“亦开显了入流者”是恰当的。此理亦适用于其余部分。因已断除见、疑等障碍行道的恶法，故入流者……具足不放逸。若仅说“入流……渡流”，或可理解为仍会一度来此世间，为遣除此义，故说“证得……无余”。然则，难道因为说了“无余”(avasesa)，不就意味着连同入流道尚未渡过的、无余的有暴流事(bhavoghavatthu)也一并被含摄了吗？并非如此，因为彼等有待于以上二道渡越，这是就其后二者的断除而言的。亦遣除了责难的所缘——“如是责难于其自境不能成立”。由于欲想(kāmasaññā)是无始以来就有的，渡越欲暴流需以大精进方能成办，故说“以精进”。即证得第三道。欲暴流事(kāmoghavatthu)，即一切欲有，连同诸欲乐。“名为欲暴流者”(Kāmoghasaññitaṃ)即称作欲暴流者。以欲求为义，是欲亦是苦，故为“欲苦”(kāmadukkhaṃ)。以味为义，欲即是想，故为“欲想”(kāmasaññā)；于此，欲想已离，故为“离欲想者”(vigatakāmasaññā)。由于是一切贪等垢秽的根本，且特别能导致有情相续染污，故无明是至上的垢秽(paramamalaṃ)。因此世尊(bhagavā)说：“无明是最上垢”(avijjāparamaṃ malaṃ)（《法句经》243）。 Paññāpadaṃ gahetvāti yathāvuttaṃ paññāpadaṃ hadaye ṭhapetvā. Tappasaṅgena attano paṭibhānena sabbehi viya uggahitaniyāmena. Sabbatthevāti pañcasupi ṭhānesu. Atthayuttipucchāti paññādiatthasamadhigamassa yuttiyā kāraṇassa pucchā. Tenāha ‘‘ayaṃ hī’’tiādi. Paññādiatthaṃ ñatvāti paññādhana-kitti-mitta-abhisamparāyasaṅkhātaṃ atthaṃ sarūpato saccapaṭivedhanipphādanena ñāṇena jānitvā. Nanu esa lokuttaraṃ sotāpattimaggaphalapaññaṃ tadadhigamūpāyaṃ lokiyapaññañca abhibhavitvā ṭhito, so kasmā tattha atthayuttiṃ pucchatīti? Saccametaṃ, upari pana samādhissa yuttiṃ pucchitukāmo paññāya seṭṭhabhāvato, tassa ca ekadeseneva adhigatattā tameva ādiṃ katvā pucchati. ‘‘Kāya yuttiyā’’tiādi atthavaṇṇanaṃ atidissati ‘‘esa nayo dhanādīsū’’ti. Tatthāpi atthayuttipucchābhāvo pana ‘‘sabbatthevā’’ti iminā vibhāvitoti. “执持慧句”(Paññāpadaṃ gahetvā)即如所说将慧句置于心中。依此关联，以自身辩才，如为一切人所受持之理。“于一切处”(Sabbattheva)即于五处。“义理之问”(Atthayuttipucchā)即询问通达慧等义之理(yutti)与因(kāraṇa)。故说“此实”(ayaṃ hi)等。“了知慧等义”(Paññādiatthaṃ ñatvā)即以成就了证悟真理的智慧，从自性上认知了名为慧财、名誉、善友、后世的意义。然则，此人不是已超克世间慧——即证得出世间之入流道果慧的方便——而安住的吗？他为何还要于此询问义理呢？此言真实，但他欲进而询问定之理，因慧最为殊胜，且他仅证得其一部分，故以此为始而问。“以何理”(Kāya yuttiyā)等的释义，由“此理亦通于财等”一语所超指。而于彼处虽无义理之问，然此已由“于一切处”(sabbattheva)一语所阐明。 Saddhāsussūsāappamādauṭṭhānasaṅkhātehi catūhi kāraṇehi. Kāyasucaritādibhedena ājīvaṭṭhamakasīlabhūtena. Samathavipassanābhūtena nippariyāyena bodhipakkhiye eva gaṇhanto ‘‘aparabhāge’’ti āha. Pariyāyabodhipakkhiyā pana visesato vuṭṭhānagāminivipassanākālepi labbhanti. Pubbabhāgeti vā taruṇavipassanākālaṃ. Tato pubbasādhanañca sandhāya ‘‘aparabhāge’’ti punāha, tato paranti attho. Dhammanti paṭipattidhammaṃ. Na saddhāmattakeneva paññaṃ labhatīti yojanā. Yadi evaṃ kasmā ‘‘saddahāno’’ti vuttanti āha ‘‘yasmā panā’’tiādi. Kiṃ vuttaṃ hotītiādinā vuttameva atthaṃ vivarati. Na kevalaṃ sussūsāmattena paññāpaṭilābho, atha kho appamādena paññaṃ labhatīti dassetuṃ pāḷiyaṃ ‘‘appamatto vicakkhaṇo’’ti vuttanti tadatthaṃ dassento ‘‘eva’’ntiādimāha. 由信、乐闻、不放逸、精勤此四种原因。以身妙行等为差别，以正命为第八支的戒。以止(samatha)观(vipassanā)为基础，无方便地，仅取菩提分法，故说“于后分”。而有方便的菩提分法，尤其亦可在达于出起之观(vuṭṭhānagāminī-vipassanā)时获得。或“于前分”是指初修观(taruṇavipassanā)之时。又因关联到此前的准备，故再说“于后分”，意即“此后”。“法”(Dhammaṃ)即行道法。应连接为“非仅以信即能得慧”。若尔，为何说“有信者”(saddahāno)？答曰“因为……”等。以“此是何义”等句，阐明前文已说之义。为显示非仅以乐闻即能得慧，而是由不放逸而得慧，圣典中说“不放逸的明辨者”(appamatto vicakkhaṇo)，为显示此义，故说“如是”(evaṃ)等。 Idāni saddhādīnaṃ paññāpaṭilābhassa taṃtaṃvisesapaccayāni nīharitvā dassetuṃ ‘‘eva’’nti vuttaṃ. Sussūsāyāti sotukāmatāya. Sā atthato [Pg.326] upasaṅkamanādi. Paññādhigamūpāyanti pariyattidhammamāha. Tenāha ‘‘suṇātī’’ti. Gahitaṃ na pamussati, satiavippavāsalakkhaṇo hi appamādoti. Na kevalaṃ yāthāvato gahaṇakosallameva vicakkhaṇatā, atha kho yāthāvato paññāsampavedhanañcāti āha ‘‘vitthārikaṃ karotī’’ti. Idāni paññāpaṭilābhahetuṃ matthakaṃ pāpetvā dassetuṃ ‘‘sussūsāya vā’’tiādi vuttaṃ. Atthamupaparikkhatīti sutakatānaṃ dhammānaṃ pāḷiatthūpaparikkhāpubbakaṃ rūpārūpavibhāgaṃ paramatthaṃ salakkhaṇato sāmaññalakkhaṇato ca upaparikkhati vīmaṃsati. Anupubbenāti evaṃ ñātapariññaṃ patvā tīraṇapariññāya tato anukkamena tīraṇapariññaṃ pahānapariññañca matthakaṃ pāpento maggappaṭipāṭiyā paramatthasaccabhūtaṃ nibbānaṃ sacchikaroti. 今为揭示信等（诸法）获得智慧的各种特殊条件，故说“如是”。“Sussūsāya”即乐闻，其义为亲近等。“通达智慧之方便”是指教法，故说“听闻”。领受而不忘失，因不放逸以正念不失为相。明察不仅是如实把握的善巧，亦是如实通达智慧，故说“广演”。今为令获得智慧之因达到顶点而开示，故说“由乐闻”等。“审察其义”，即对所闻之法，先审察其巴利（圣典）与义理，后从色与非色的分别，从自相与共相两方面，审察、思择其胜义。“次第”，即如此达到知遍知后，通过审察遍知，再依次令审察遍知与断遍知达到顶点，依循道的次第，证悟作为胜义谛的涅槃。 Imāni saddhādīni cattāri kāraṇāni matthakaṃ pāpetvā dassento āha ‘‘desakālādīni ahāpetvā’’ti. Yasmiṃ dese yasmiṃ kāle ye ca sahāyake nissāya yaṃ kiccaṃ tiretabbaṃ, tāni desakālādīni anatikkamitvā attano abhivuḍḍhiṃ icchantena ‘‘ayaṃ nāma deso, yatthāhaṃ etarahi vasāmi, ayaṃ kālo, ime mittā, ime amittā, ime āyavayā, ahañca ediso jāti-kula-padesa-balabhoga-parivārādīhi, taṃ kiccaṃ idāni āraddhabbaṃ, idāni nāraddhabba’’nti sabbaṃ upaparikkhitvā paṭipajjitabbaṃ. Evaṃ paṭipajjanto hi lokiyassa dhanassa paṭirūpādhigamūpāyaṃ karoti nāma. Lokuttarassa pana sīlavisodhanādivasena veditabbaṃ. Vahitabbabhāvena dhuro viyāti dhuro, bhāro. Idha pana dhurasampaggaho uttarapadalopena dhuro, vīriyaṃ. So sātisayo etassa atthīti dhuravā. ‘‘Uṭṭhātā’’ti padena kāyikavīriyassa vakkhamānattā ‘‘cetasikavīriyavasenā’’ti visesitaṃ. Anikkhittadhuro dhorayhabhāvato. Tiṇā bhiyyo na maññatīti tiṇaṃ viya paribhavanto atibhuyya vattatīti attho. Ādinā nayenāti ettha ādi-saddena – 此信等四种因缘，能令达到顶峰，故说“不舍弃时处等”。于哪个地方、哪个时间、依靠哪些同伴，应该做什么事情，这些时处等，想要自身进步的人，不应超越，应当审思：“这里是我现在居住的地方，这是适宜的时间，这些是朋友，这些是敌人，这些是收支，而我则是具有这样的种姓、家族、地方、力量、财富、眷属等等，这件事现在应该开始，这件事现在不应该开始。”像这样审思之后，应当如理行事。像这样行事的人，可以说是获得世间财富的适当途径。至于出世间法，则应以戒清净等来理解。因其可被承载，故称“dhuro”，即是负担（bhāro）的意思。此处，“dhuro”（精进）是复合词“dhurasampaggaho”（承担重担）的省略形式，意为精进（vīriyaṃ）。具有此殊胜（精进）者，故称“dhuravā”。因为“Uṭṭhātā”一词将要说明身体的精进，故此处特别指明是“心精进”。不放下重担，是因其能荷负重任。“Tiṇā bhiyyo na maññati”意为视之不如草芥，即轻视如草，超越而行之义。“Ādinā nayenāti”（由是等理趣）中的“ādi”一词—— ‘‘Karaṃ purisakiccāni, so sukhā na vihāyati; (Dī. ni. 3.253); ‘‘Na divā soppasīlena, rattimuṭṭhānadessinā; Niccaṃ mattena soṇḍena, sakkā āvasituṃ ghara’’nti ca. (dī. ni. 3.253); – 勤修事务者，安乐不离身；白日喜睡眠，夜晚厌起身，恒常耽醉酒，不能安其家。 Evamādīnaṃ [Pg.327] saṅgaho. Asithilaparakkamo analasabhāvato. Ekamūsikāyāti ekāya matamūsikāya. Nacirassevāti catumāsabbhantareyeva. Catusatasahassasaṅkhaṃ cūḷantevāsī viyāti kākaṇikaḍḍhakahāpaṇa-soḷasa-kahāpaṇa-catuvīsati-kahāpaṇa-sataharaṇakkamena dve satasahassāni, cūḷakamahāseṭṭhino dhītulābhavasena dve satasahassānīti evaṃ catusatasahassasaṅkhaṃ dhanaṃ ekamūlena yathā cūḷantevāsī vindi, evaṃ aññopi patirūpakārī dhuravā uṭṭhātā vindate dhanaṃ. Ayañca attho cūḷakaseṭṭhijātakena dīpetabbo. Vuttañhetaṃ – 如是等等的摄集。不懈怠努力，因其无懈怠之性。所谓“一只老鼠”，是指一只死老鼠。所谓“不久之后”，是指四个月之内。四十万（钱）数，就像小学徒（cūḷantevāsī）那样：他依照（从小钱到）一钱、十六钱、二十四钱、一百钱的顺序，获得二十万钱，又因获得小富长者（Cūḷakaseṭṭhi）之女而获得二十万钱，如是共得四十万钱财。正如小学徒以一只（死）鼠为本钱获得财富，其他具足德行、荷负重任、勤勉奋起之人也能获得财富。此义当由《小富长者本生》（Cūḷakaseṭṭhijātaka）阐明。如是说： ‘‘Appakenapi medhāvī, pābhatena vicakkhaṇo; Samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhama’’nti. (jā. 1.1.4); 智者、明辨者，即使以微薄的资具，也能使自己兴盛，如同吹旺微小的火。 Vattaṃ katvāti adhiṭṭhānavattaṃ katvā. ‘‘Saccavādī bhūtavādī’’ti kittiṃ pappotīti yojanā. Icchitapatthitanti yehi mittaṃ icchati, tehi itaraṃ patthitaṃ. Mittāni ganthatīti mittabhāvaṃ ghaṭeti. Dānassa piyabhāvakaraṇato ‘‘dadaṃ piyo hotī’’ti vuttaṃ. Yaṃ dānaṃ ekantato mittabhāvāvahaṃ, taṃ dassento ‘‘duddadaṃ vā dadaṃ taṃ ganthatī’’ti āha. Dadanti ca lakkhaṇavacanametanti āha ‘‘dānamukhena vā’’tiādi. “Vattaṃ katvā”（履行职责）是指履行决意之职责。“Saccavādī bhūtavādī”（实语者、真语者）获得好名声，应如此理解。“Icchitapatthitaṃ”（所欲所求）是指自己所期望结交为友的人，也期望与自己结交为友。“Mittāni ganthatī”（结交朋友）即是建立友谊。因为布施能令人产生亲爱之情，所以说“dadaṃ piyo hoti”（布施者得人喜爱）。为了显示能完全带来友谊的布施，故说“duddadaṃ vā dadaṃ taṃ ganthatī”（即使是难施之物，施予也能结交朋友）。为了说明“布施”是其特征之语，故说“dānamukhena vā”（或者通过布施这个途径）等等。 Āḷavakassa ajjhāsayānurūpaṃ gahaṭṭhavasena vissajjento. Saddhā etassa atthīti saddho, tassa saddhassa. Gharamesinoti gharāvāsasaṅkhātaṃ gharaṃ esantassa. Gharāvāsasannissitattā ‘‘ghara’’nti kāmaguṇā vuccantīti āha ‘‘pañca kāmaguṇe’’ti. ‘‘Ete caturo dhammā’’tiādinā gahitā anantaragāthāya vuttadhammā evāti dassento ‘‘vuttappakāraṃ sacca’’ntiādimāha. Tattha ‘‘ime kusalā, ime akusalā’’tiādinā te atthe yāthāvato dhāraṇato upadhāraṇato dhammo. Saññā cittacetasikānaṃ dhāraṇaṃ, avicchedato sandhāraṇato kusalasantānaṃ dhāretīti dhiti, vīriyaṃ. Cajati etenāti cāgo, dānaṃ. Paccayavekallato phaluppādanasamatthatāvasena santi. 应依阿拉威（Āḷavī）夜叉的意愿，以在家者的身份解答。“Saddho”（有信者）是指此人具有信心，“tassa saddhassa”（彼有信者之）是指这个有信心的人。“Gharamesino”（居家者）是指追求被称为家居生活的家（ghara）的人。由于依止家居生活，故说“家”即指五欲（kāmaguṇa），因此说“pañca kāmaguṇe”（五欲）。为说明“Ete caturo dhammā”（这四种法）等所摄持的，正是后续偈颂所说的法，故说“vuttappakāraṃ saccaṃ”（如前所述的真实）等等。其中，由于如实执持、审察“此是善，此是不善”等义，故为法。想是心与心所的执持；由于不间断地持续执持善的相续，故为“dhiti”（坚毅），即精进（vīriyaṃ）。以此而舍，故为舍（cāgo），即布施（dānaṃ）。由于助缘不缺，具有产生果报的能力，故彼等（法）存在（santi）。 Aññepīti ito yathāvuttadhammasamudāyato aññepi dhammā yadi santi, te dhamme pucchassūti. Kilese, kāyavācādike vā dametīti damo[Pg.328], paññā. Uṭṭhahati ussahati etenāti uṭṭhānaṃ, vīriyaṃ. Etthāti etissā pucchāya. Saddhinti saṅkhepato bhāvatthapadānaṃ bandhanena saha. Ekamekaṃ padanti paññādikamekekaṃ padaṃ. ‘‘Paññā imasmiṃ ṭhāne paññāti dhammoti ca āgatā’’tiādinā paññādiatthassa uddharaṇaṃ atthuddhāro. Tassa tassa atthassa ‘‘paññā pajānanā’’tiādinā (dha. sa. 16) vevacanapadānaṃ uddharaṇaṃ paduddhāro. Pajānātīti paññā, dhāretīti dhammo, dametīti damoti evaṃ padassa kathanaṃ padavaṇṇanā. “此外”（aññepi），即从此如前所说法聚之外，若有他法，当问彼法。调伏烦恼或身语等，故为调伏（dama），即智慧（paññā）。以此而奋起、努力，故为奋起（uṭṭhāna），即精进（vīriyaṃ）。“于此”（ettha），即于此问。“Saddhiṃ”（与）是简略地说与表义词（bhāvatthapada）的结合。“一一词”（ekamekaṃ pada），即智慧等一一之词。“智慧于此处被称为智慧与法”等，是对智慧等义的提取，即义提取（atthuddhāra）。对各个义，“智慧是了知”等（《法集论》16）同义词的提取，即词提取（paduddhāra）。因了知故为智慧，因持守故为法，因调伏故为调伏，如是解说词语，即是词之释义（padavaṇṇanā）。 Ajjāti vā etarahi. Yathāvuttena pakārenāti ‘‘saddahāno arahata’’ntiādinā vuttappakārena. Saccasampaṭivedhāvagahaṇaṃ vā yathāvuttena pakārena diṭṭhasaccatāya idhalokaparalokatthaṃ yāthāvato jānanto. Evañca yakkho satthu desanānubhāvasiddhaṃ pañhaṃ pucchanena attano paṭilābhasampattiṃ vibhāvento ‘‘kathaṃsu labhate pañña’’ntiādimāhāti ācariyā. Samparāyikoti ettha ca-saddo luttaniddiṭṭho, tena ‘‘diṭṭhadhammiko cā’’ti ayamattho vutto evāti dassento ‘‘yo attho…pe… dassetī’’ti āha. Arīyati phalaṃ etasmāti attho, kāraṇaṃ. Vicakkhaṇe sapayojanatāya. “今时”（ajja）或“当下”（etarahi）。“如所说的方式”（yathāvuttena pakārena），即如“信乐阿罗汉（法）”等所说的方式。或以如所说的方式，由现见真理而了悟、把握真理，如实了知对今生后世的利益。诸阿阇梨说，如是，夜叉通过提问一个由导师说法威力所成就的问题，来彰显自己所获得的成就，故说“如何得智慧”等。于“来世”（samparāyika）一词中，“ca”（及）字被省略，为显示其义即是“现法及（来世）”，故说“此义……将显示”。果由此而来，故为义（attha），即是因（kāraṇa）。对明察者而言，此有助益。 Tassa ñāṇassāti tassa atthassa āvibhāvanassa ñāṇassa. Guṇavisesehi ca sadisassapi aññassa abhāvato aggadakkhiṇeyyo buddho bhagavā. Tenāha – “彼之智”（tassa ñāṇassa），即能显现彼义之智。又因于诸功德殊胜，无有其他（与彼）等同者，故佛陀、世尊为最上应供者（aggadakkhiṇeyya）。因此说： ‘‘Nayimasmiṃ loke parasmiṃ vā pana,Buddhena seṭṭhova samova vijjati; Āhuneyyānaṃ paramāhutiṃ gato,Puññatthikānaṃ vipulaphalesina’’nti. (vi. va. 1047); “于此世间或他方，无有胜佛或等佛者；达于应供者之最上供养处，为求福者带来广大果报者。”（《天宫事》, 1047） Sahitapaṭipattinti paññāsaṅgāhikaṃ attano paṭipattiṃ. Sundarā bodhi subodhi, buddhassa subodhi buddhasubodhi, sā eva buddhasubodhitā. Dhammassavanatthaṃ sannipatitadevatāhi saṅghuṭṭhasādhukārasadduṭṭhānañca. “相应行道”(sahitapaṭipatti)指与智慧相应(paññāsaṅgāhikaṃ)的自身行道。妙菩提(subodhi)即善觉；佛之善觉即佛善觉(buddhasubodhi)；此即佛善觉性(buddhasubodhitā)。以及为听闻法而集会之诸天所发出的“善哉”之声的生起。 Satapuññalakkhaṇanti satasahassakappe puññasambhārassa katattā tesaṃ puññānaṃ vasena satapuññalakkhaṇaṃ anekapuññanibbattalakkhaṇaṃ. Abhinandiyatāya sabbehi aṅgehi samupetaṃ samannāgataṃ. Katapuññabhāvaṃ byañjentīti byañjanāni[Pg.329], aṅgapaccaṅgāni. Tesaṃ paripuṇṇattā paripuṇṇabyañjanaṃ. Taṃ yakkho…pe… pūresīti gāthāpūraṇatthameva hi bhagavā tathārūpāni akāsi. Abyādhitāti arogā. ‘‘Abyathitā’’ti keci paṭhanti, sayasantāsarahitāti attho. “百福相”(satapuññalakkhaṇa)指因于十万劫中积集福德资粮(puññasambhāra)，以彼福德之力，成就百福相，即由无量福德所生之相。因其可喜，故具足一切肢体(aṅga)。显示已作福德的状态，故为“相”(byañjanāni)，即大小诸根。因其圆满，故称“圆满相”(paripuṇṇabyañjanaṃ)。彼夜叉……（乃至）……充满，世尊实为圆满偈颂才做此等事。“无病”(abyādhita)即无疾。“无畏”(abyathitā)，有人如是读，意为远离身心之怖。 ‘‘Hatthayo’’ti vattabbe ‘‘hatthako’’ti vuttaṃ. Āḷavinagaranti āḷavinagaravāsino vadati. Bhavati hi tatraṭṭhatāya taṃ-saddo yathā ‘‘gāmo āgato, mañcā ukkuṭṭhiṃ karontī’’ti. Ekakolāhalena vattamānena. 当言“象”(hatthayo)时，却说成“小象”(hatthako)。“阿拉威城”(Āḷavinagara)指阿拉威(Āḷavī)城的居民。因住于彼处而有此称谓，犹如说“村人来了”(gāmo āgato)、“床上的人在叫喊”(mañcā ukkuṭṭhiṃ karonti)。在一片喧闹声中。 Sampiṇḍitvāti sannipatitvā. Kāmaṃ sambhāro tena katoti natthi, yuddhatthaṃ pana bahuso ussāhassa katattā ‘‘yuddhamādiṃ katvā’’ti vuttaṃ. Tameva āḷavakasuttaṃ kathesi tassā eva desanāya sannipatitaparisāya sappāyattā. Tenāha ‘‘kathāpari…pe… ahosī’’ti. Catūhi vatthūhīti catūhi saṅgahavatthūhi. Parisanti attano parisaṃ. ‘‘Itarañcā’’tipi vadanti. “聚集后”(sampiṇḍitvā)即会合(sannipatitvā)。虽无彼所作之资具(sambhāra)，然为战斗屡作努力(ussāha)，故说“以战斗为先”(yuddhamādiṃ katvā)。他宣讲了《阿拉威经》(Āḷavakasutta)，因该说法适宜于集会之众。故云“说法……（乃至）……”。“以四事”(catūhi vatthūhi)指以四摄事(catūhi saṅgahavatthūhi)。“会众”(parisaṃ)指自己的会众。“其他”(itarañca)，亦有人如是说。 Āḷavakasuttavaṇṇanā niṭṭhitā. 《阿拉威经》释义终。 Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya 《显扬义》，《相应部》义注 Yakkhasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. 《夜叉相应释义》之《隐义显扬》终。 11. Sakkasaṃyuttaṃ 11. 帝释相应 1. Paṭhamavaggo 1. 初品 1. Suvīrasuttavaṇṇanā 1. 善勇经释义 247. Abhiyaṃsūti [Pg.330] yuddhasajjābhimukhā hutvā gacchiṃsu. Tatrāti tasmiṃ asurānaṃ abhiyāne ayaṃ dāni vuccamānā anupubbato kathā. Tettiṃsa purise gahetvāti tettiṃsa purise puññakiriyāya sahāyabhūte gahetvā. ‘‘Yāvajīvaṃ mātāpitubharo assa’’ntiādinā samādinnāni satta vatapadāni pūretvā. Adhigaṇhantaṃ abhibhavantaṃ. Puttahatāyāti hataputtāya. Sā surā na hoti, na suraṃ pivimhāti adhippāyo. Tato paṭṭhāyāti ‘‘na surā’’ti vuttakālato paṭṭhāya. ‘‘Na suranti na dibbantīti asurā’’ti keci. Heṭṭhimatale antobhūmiyaṃ āyāmato dasayojanasahassaṃ. 247. “进军”(Abhiyaṃsu)指整装面向战场前进。“那时”(Tatra)指在阿修罗进军之时，如今依次叙述此事。“带领三十三人”(Tettiṃsa purise gahetvā)指带领三十三位行福业的同伴。圆满了以“终生奉养父母”(Yāvajīvaṃ mātāpitubharo assa)等为首的七种誓愿。“征服”(Adhigaṇhantaṃ)即战胜。“丧子”(Puttahatāya)指其子被杀。其意为：彼非酒(surā)，我等未饮酒。“从那时起”(Tato paṭṭhāyā)指从说“非酒”之时起。“不天”(na suranti)、“不辉耀”(na dibbanti)，故为“阿修罗”(asurā)，有人如是说。于最下层地界内部，长一万由旬。 Uragādisahacaritāni ṭhānāni uragādīnīti āha ‘‘uragādīsu pañcasu ṭhānesū’’ti. Paṭhamālindeti paṭhame paribhaṇḍe. Pañcayojanasahassavitthāraputhubahalāhi sinerussa catūsupi passesu cattāro paribhaṇḍā. Sinerussa hi tasmiṃ tasmiṃ passe yugandharādīsu pañcasataparittadīpaparivāre mahādīpe ca labhitabbassa mahato atthassa vasena mahatthā. Kupitāvilacittāti kupitena kopena ākulacittā. Yuddhesīti yuddhesino. Sesesūti sesesu paribhaṇḍesu. Sesāti supaṇṇādayo. 龙等(uragādi)共居之处为龙等，故云“于龙等五处”(uragādīsu pañcasu ṭhānesū)。“第一阶”(Paṭhamālinde)即第一山阶(paribhaṇḍe)。须弥山(Sineru)四面各有四座山阶，宽广厚重，达五千由旬。因须弥山每一面，于持双山(Yugandhara)等五百小岛所围绕之大洲中，可得巨大利益，故为大利(mahatthā)。“嗔恚扰乱心者”(Kupitāvilacittā)即因嗔怒而心乱。“好战者”(Yuddhesī)即求战之人。“余处”(Sesesū)即其余山阶。“余者”(Sesā)即金翅鸟(supaṇṇa)等。 Vammikamakkhikāti sapakkhikaupacikā. Osakkitvāti piṭṭhibhāgena nivattitvā. “蚁垤蜂”(Vammikamakkhikā)指有翼白蚁(sapakkhikaupacikā)。“退后”(Osakkitvā)指转过身退后。 Pamādaṃ āpādesīti sakkassa āṇāya pamādaṃ āpajji. Saṭṭhiyojanaṃ vitthārena. Suvaṇṇamahāvīthinti suvaṇṇamayabhūmijagativīthiṃ. “令放逸”(Pamādaṃ āpādesi)指因帝释之令而陷于放逸。宽六十由旬。“黄金大道”(Suvaṇṇamahāvīthi)指黄金所成之地面街道。 Anuṭṭhahantoti uṭṭhānaṃ kāyikavīriyaṃ akaronto. Avāyamantoti vāyāmaṃ cetasikavīriyaṃ akaronto. Kiñci kiccanti kasivāṇijjādibhedaṃ aññataraṃ kiccaṃ kattabbakammaṃ. Varanti pavaraṃ. Tenāha ‘‘uttama’’nti. Tañca kho kasitabbaṭṭhānaṃ [Pg.331] adhippetanti āha ‘‘okāsa’’nti. Kammaṃ akatvāti kiñcipi jīvitahetubhūtaṃ kammaṃ akatvā. Jīvitaṭṭhānaṃ nāmāti tassa jīvitassa hetu nāma. Nibbānassa maggoti nibbānassa adhigamupāyabhūto maggo. “不奋起者”(Anuṭṭhahanto)即不作奋起，不作身精进(kāyikavīriya)。“不努力者”(Avāyamanto)即不作努力，不作心精进(cetasikavīriya)。“任何事务”(Kiñci kiccaṃ)即农耕、贸易等任何应作之事、应作之业。“最胜”(Varaṃ)即殊胜，故云“至上”(uttama)。此意指应耕耘之处，故云“时机”(okāsa)。“不作业”(Kammaṃ akatvā)即不作任何维生之业。“生命之因”(Jīvitaṭṭhānaṃ nāma)即彼生命之因。“涅槃之道”(Nibbānassa maggo)即证得涅槃之方便之道。 Suvīrasuttavaṇṇanā niṭṭhitā. 《善勇经》释义终。 2. Susīmasuttavaṇṇanā 2. 苏西玛经释义 248. Antareti abbhantare. Evaṃnāmakanti ‘‘susīmo’’ti evaṃnāmakaṃ. Ekaṃ puttameva aññataraṃ attano puttameva. 248. “在内”(Antare)即在内部(abbhantare)。“名为此者”(Evaṃnāmakaṃ)即名为“苏西玛”(susīmo)者。“一子”(Ekaṃ puttam)即自己的某个儿子。 Susīmasuttavaṇṇanā niṭṭhitā. 《苏西玛经》释义终。 3. Dhajaggasuttavaṇṇanā 3. 旗顶经释义 249. Samupabyūḷhoti ubhinnaṃ saha eva samāgamo, bhusaṃ vā byūḷhoti attho. Bhusā panassa byūḷhatā dvinnaṃ senānaṃ samāgantvā sampiṇḍitabhāvenāti āha ‘‘sampiṇḍito rāsibhūto’’ti. Pacchimantoti rathapañjarassa paranto pacchimanto pacchimakoṭṭhāso. Rathasandhitoti rathapañjarassa kubbarena saddhiṃ sambandhanaṭṭhānato. Tadeva pamāṇanti tadeva ‘‘diyaḍḍhayojanasatāyāmo’’ti vuttappamāṇameva. Diguṇaṃ katvāti ‘‘pacchimanto satayojano’’tiādinā diguṇaṃ katvā. Candamaṇḍalasūriyamaṇḍalakiṅkiṇikajālādibhedassa sesālaṅkārassa. Passantānaṃ devānaṃ. Rājā noti amhākaṃ rājā devaseṭṭho. Dutiyaṃ āsanaṃ labhatīti sakke nisinne tassa anantaraṃ dutiyaṃ āsanaṃ labhati. Tasmā devaseṭṭhatāya sakko viya gāravaṭṭhāniyo, yato sakko ‘‘tassa dhajaggaṃ ullokeyyāthā’’ti āha. Esa nayo sesesupi. Asurehi parājitoti asurehi parājayaṃ āpādito. Rajadhajaṃ disvāti parasenāya upagacchantiyā uṭṭhitarajamattampi disvā ṭhitopi taṃ rajadhajaṃ disvā bhīrubhāvena palāyanadhammo. 249. “集结”(Samupabyūḷho)指两军会合，或意为极密集。其所以极密集，是因两军相遇而聚合，故云“聚合”(sampiṇḍito)、“成堆”(rāsibhūto)。“后端”(Pacchimanto)指车阵(rathapañjara)的末端，即最后部分。“车接合处”(Rathasandhito)指车阵与车辕(kubbara)相连接之处。其尺寸即前述“长一百五十由旬”之量。加倍，如“后端一百由旬”等，即是加倍。其余如月轮、日轮、铃网等种种庄严。诸天所见。“我王”(Rājā no)即“我等之王，天中之最胜者”。“得第二座”指帝释就座后，彼紧随其后得第二座。因此，以其为天中之最胜者，故如帝释般应受恭敬，帝释亦曾言：“汝等应仰望其旗顶。”此理亦通于其余诸天。“为阿修罗所败”即被阿修罗击败。“见尘旗”指敌军逼近，仅见扬尘，见此尘旗，亦因胆怯而欲逃。 Yassa [Pg.332] dhajaggaparittassa. Ānubhāvo vattati asammukhībhūtāhipi devatāhi sirasā sampaṭicchitabbato. Corabhayādīhīti ādi-saddena rogabhayādīnañceva vaṭṭadukkhassa ca saṅgaho daṭṭhabbo vidhinā bhāvite parittassa atthe upacārajjhānādīnampi ijjhanato. 此《旗顶护咒》(Dhajaggaparitta)之威力，纵于未现前之天神亦能生效，因彼等亦顶礼接受。“盗贼怖畏等”(Corabhayādīhi)中之“等”字，当知包含疾病怖畏等及轮回之苦。因如法修习护咒之义，近行定等亦能成就。 Dīghavāpīnāmake gāme cetiyaṃ dīghavāpicetiyaṃ. Muddhavedikā nāma hammiyaṃ parikkhipitvā katavedikā. Buddhagataṃ satiṃ upaṭṭhapetvā parittarakkhaguttiṃ āha. Parittassa ānubhāvena dve iṭṭhakā…pe… aṭṭhaṃsu. Tathā hi tasmiṃ nisseṇiyaṃ ṭhite…pe… aṭṭhaṃsūti. 名为长池(Dīghavāpī)村之塔，即长池塔。名为“顶围”(Muddhavedikā)者，是围绕楼阁所建之平台。建立佛随念后，为作保护守护而说护咒(paritta)。以护咒威力，二砖……（乃至）……立住。同样，当梯置于彼处……（乃至）……立住。 Dhajaggasuttavaṇṇanā niṭṭhitā. 《旗顶经》释义终。 4. Vepacittisuttavaṇṇanā 4. 韦巴吉帝经释义 250. ‘‘Mahānubhāvatāya asurānaṃ cittavepanena vepacittī’’ti vadanti. Isīhi pana abhayaṃ yācite ‘‘bhayameva dadāmī’’ti vatvā tehi ‘‘akkhayaṃ hotu te bhaya’’nti abhisapavasena vuttakālato paṭṭhāya vepanacittatāya ‘‘vepacittī’’ti vuccati, yaṃ lokiyā ‘‘pulomo’’ti ca vadanti. Nipātapadānipi kānici atthavisesajotakāni hontīti āha ‘‘nipātamatta’’nti hetuatthādīnamettha asambhavato. Tanti sakkaṃ devānamindaṃ. Kaṇṭhe pañcamehīti kaṇṭhabandhanapañcamehi, vibhattialopena niddeso. Cittenevāti ‘‘imaṃ bandhāmi, ayaṃ bajjhatū’’ti uppannacitteneva. Bajjhati baddho hoti, ayaṃ devānubhāvo. Muccatīti etthāpi eseva nayo. Dasahīti ‘‘corosī’’tiādinā idha vuttehi dasahi. Tenāha ‘‘imehī’’ti. Nibbattitvā cirakālataṃ upādāya khuṃsanavasena vadati ‘‘jarasakkā’’ti. Na taṃ akkosaṃ manasi karoti dīgharattaṃ khantisoraccesu niruḷhaajjhāsayattā. Mahāpaṭiggahaṇanti mahantaṃ upasamabyañjanaṃ. Assāti vepacittassa. 250. 他们说：“因其大威力能令诸阿修罗心生颤抖，故名韦巴吉帝(Vepacitti)。”然而，当诸仙人向他祈求无畏时，他却说：“我只给予怖畏。”于是仙人们以诅咒的方式说：“愿你的怖畏永不穷尽。”自那时起，因其心颤抖之故，他被称为“韦巴吉帝”，世人亦称其为“普罗摩(Pulomo)”。某些虚词也能彰显特殊含义，故说“仅是虚词”，因为在此处没有“因”等义。“彼”指天帝释(Sakka)。“以第五”即以第五种颈缚，这是省略格尾的表述。“仅以心”即以“我要束缚此人，愿他被缚”这样生起的心。“被缚”即被绑住，这是天神之威力。“得解脱”于此亦同理。“以十”即以此处所说的“你是盗贼”等十种（辱骂）。因此说“以此等”。因为（帝释）已存在很久，（韦巴吉帝）以嘲弄的方式说“老帝释”。他长久以来意向已安住于忍耐与柔和，故不将那辱骂放在心上。“大接受”即广大的寂静之相。“他的”即韦巴吉帝的。 Paṭisaṃyujeti paṭisattu hutvā saṃyuddhaṃ kareyya. Tenāha ‘‘paṭipphareyyā’’ti. Upasamaṃ…pe… maññe upasameneva paccatthikassa nāyakabhūtassa kodhassa [Pg.333] paṭisedhanato. Tādise hi kodho paṭikiriyaṃ alabhanto anupādāno viya jātavedo vūpasammati. Yadā-saddo hetuattho, na kālatthoti āha ‘‘yasmā taṃ maññatī’’ti. Tāvadeva dve gāvo yujjhanteti tasmiṃyeva khaṇe dvīsu goṇesu yujjhantesu. “反击”即成为敌人而战斗。因此说“应反击”。“寂静……乃至……我想”，因为正是通过寂静，才能阻止作为敌对者之首的愤怒。确实，那样的愤怒得不到回应，就像无燃料的火一样平息。“yadā”一词是“因”义，非“时”义，因此说“因为他那样想”。“就在两头牛搏斗时”即就在那一刹那，在两头公牛搏斗时。 Khantito uttaritaro añño attho na vijjati anantareva assa virodhaṃ anatthaṃ paṭibāhitvā diṭṭhadhammikassa ceva samparāyikassa ca saṃvidhānato. Taṃ khantiṃ paramaṃ āhu seṭṭhabalaṃ virodhapaccayaṃ abhibhuyya pavattanato. Bālayogato bālo, tassa balaṃ bālabalaṃ, aññāṇanti āha ‘‘bālabalaṃ nāma aññāṇabala’’nti. Taṃ yassa balanti taṃ aññāṇabalaṃ yassa puggalassa balaṃ, abalameva taṃ paññābalena viddhaṃsetabbato. Paṭivattā na vijjatīti dhammaṭṭhaṃ paṭippharitvā abhibhavitvā pavattā natthi. Paṭivacanamattaṃ pana koci vadeyyāpi, taṃ akāraṇanti dassento ‘‘paṭippharitvā vā’’tiādimāha. Bālabalanti ‘‘paṭippharitvā’’ti vacanassa kāraṇavacanaṃ. Tasseva puggalassa paṭikujjhanakassa. Nānattāvitakkanato ubhinnaṃ atthaṃ. Tikicchantanti anatthapaṭibāhanamukhena paṇḍitakiccakaraṇena paṭisedhentaṃ. ‘‘Bālo aya’’nti evaṃ paññapetuṃ hetuphalānaṃ anavabodhato catusaccadhamme achekāti. 没有比忍耐更高的利益了，因为它能立即遮止此人的对立与无益，并为现世与来世带来成就。他们称那忍耐为最上、最胜之力，因为它能征服对立之因而起作用。因与愚者相应故为愚者，其力为愚力，即无知。故说：“所谓愚力，即无知力。”那无知力是某个人的力，那实为无力，因其当为智慧力所摧毁。“无反击者”即住于法者，没有反击、征服而行之事。然而，有人或许会说出反驳之语，为显示那（反驳）是无理由的，故说“或反击后”等。“愚力”是“反击后”这句话的原因说明，即指那个会发怒的人。因有种种思惟，故对双方（皆有）利益。“疗愈”即以遮止无益为方法，通过做智者之事来阻止（他）。为了说明“此人是愚者”，（是说他）因不解因果，于四圣谛法不善巧。 Vepacittisuttavaṇṇanā niṭṭhitā. 韦巴吉帝经释义终。 5. Subhāsitajayasuttavaṇṇanā 5. 善说胜经释义 251. ‘‘Chekatāyā’’ti vatvā tassa vattuṃ chekabhāvaṃ dassetuṃ ‘‘evaṃ kirassā’’tiādimāha. Gāhanti laddhiṃ. Mocetvāti yassa puna ‘‘coro’’ti uttari vattuṃ na sakkoti, evaṃ vimocetvāti paṭhamaṃ vattuṃ na sakkā. Garūti bhāriyaṃ, dukkaranti attho. Pacchāti ‘‘parassā’’ti vutto so kiñci paṭhamaṃ vadanto attano adhippāyaṃ pavedeti nāma, taṃ yathāsatti viditamano tassa uttari vattuṃ sakkoti. Tenāha ‘‘parassa vacanaṃ anugantvā pana pacchā sukhaṃ vattu’’nti. Api ca asurindena ‘‘hotu, devānaminda, subhāsitena jayo’’ti paṭhamaṃ vuttaṃ, viseso ca pubbaṃ upanentaṃ anuvattati. Vacasi kusalo sakko devarājā taṃ visesaṃ teneva pubbaṃ upanayāpento upalāpanavasena ‘‘tumhe [Pg.334] khvetthā’’tiādimāha. Pubbadevāti sakkapamukhāya devaparisāya loke pubbeva uppannattā ‘‘pubbadevā’’ti pasaṃsavacanaṃ. Vepacittiṃ sandhāya ‘‘tumhe’’ti ‘‘pubbadevā’’ti ca vuttattā ‘‘tumhākaṃ tāva paveṇiāgataṃ bhaṇathā’’ti vuttaṃ. Gāravaṭṭhāniyattā vepacittino bahuvacanapayogo. Daṇḍena avacāro avacaraṇaṃ daṇḍāvacaro, natthi ettha vutto daṇḍāvacaroti adaṇḍāvacarā, sakkena vuttā gāthāyo. 251. 说了“因善巧”后，为了显示说者的善巧，而说“确实如此”等。“执取”即执取见解。“解脱后”即（辩论）到让对方无法再进一步说“是盗贼”的程度，这样解脱后，（对方）就无法说出最初的话了。“重”即沉重，意为困难。“之后”即被称为“他人”者，若先说出什么，表明自己的意图，那么（对方）就能尽力了解其心意，并能进一步对其说话。因此说：“然而，随顺他人之语后，再说就容易了。”此外，阿修罗王先说：“天帝，愿以善说而得胜。”而特别之处在于，（帝释）随顺了先行提出者。言辞善巧的天帝释，为了让他（阿修罗王）先行提出那特别之处，以安抚的方式说“你们在此”等。“昔日天”即以帝释为首的天众，因在世间先出现，故“昔日天”是赞美之词。因为是针对韦巴吉帝说“你们”和“昔日天”，所以才说“你们先说你们世代相传的（话）吧”。因韦巴吉帝处于应受尊敬的地位，故使用复数。“以杖行”即以杖而行，是为杖行。此处未说杖行，故为“无杖行”，（此）是帝释所说的偈颂。 Subhāsitajayasuttavaṇṇanā niṭṭhitā. 善说胜经释义终。 6. Kulāvakasuttavaṇṇanā 6. 鸟巢经释义 252. Rathasaddoti rathālaṅkārabhūtānaṃ kiṅkiṇikajālādīnaṃ saddo. Tathā dhajasaddo. Ājānīyasaddoti ājānīyānaṃ hasitasaddo ca. Karuṇāsamāvajjitahadayoti pāṇānaṃ anuparodhena paṇāmitacitto. Īsāmukhenāti rathakapparamukhena. Puññapaccayanibbattoti uḷāraṃ suvipulaṃ puññaṃ paccayaṃ katvā nibbatto. Na sajjati katthaci appaṭighaṭṭanena gacchanto. Simbalivanenāti simbalivanamajjhena. Vibhaggaṃ nimmathitanti ito cito vibhaggañceva niravasesato mathitañca hoti. 252. “车声”即作为车饰的铃网等之声。“旗声”亦然。“良马声”即良马的嘶鸣声。“心转向悲悯”即因不恼害有情而心意柔顺。“以辕端”即以车架前端。“由福德缘而生”即以广大、极广阔的福德为缘而生。“不著于任何处”即行走时无所碰撞。“经由木棉林”即经由木棉林中央。“摧毁、碾碎”即处处被摧毁且被彻底碾碎。 Kulāvakasuttavaṇṇanā niṭṭhitā. 鸟巢经释义终。 7. Nadubbhiyasuttavaṇṇanā 7. 不应谋害经释义 253. Supaccatthikoti suṭṭhu ativiya paccatthiko paṭisattu. Gahitosīti devapāsena bandhitvā gahito asi. Baddhova ahosi sakkassa puññānubhāvena. Cetiyarājā kira imasmiṃ kappe tato pubbe kenaci avuttapubbaṃ kharamusāvādaṃ abhāsi, tāvadeva virajjhitvā mahāpathaviyā vivare dine nipatitvā avīciaggijālānamindanamahosi. Taṃ sandhāya vuttaṃ ‘‘cetiyarañño pāpaṃ sandhāyā’’ti. Mahāpāpānīti mahantāni garutarāni pāpāni. Tathā hi vepacittino sapathakaraṇe nidassanabhāvena etāni aṭṭhakathāyaṃ āgatānīti. 253. “极敌对者”即极度、非常敌对的仇敌。“你被抓住了”即你已被天索缚住抓获。因帝释(Sakka)的福德威力，他确实被缚。据说支提王(Cetiyarājā)在此劫之前，说了从未有人说过的粗暴妄语，话音刚落，他就堕落了，掉入张开的大地裂缝中，成为无间地狱(Avīci)火焰的燃料。针对此事而说“忆念支提王之恶”。“大恶”即巨大、极重之恶。确实如此，在韦巴吉帝发誓时，这些（恶业）作为例子出现在义注中。 Nadubbhiyasuttavaṇṇanā niṭṭhitā. 不应谋害经释义终。 8. Verocanaasurindasuttavaṇṇanā 8. 毗卢遮那阿修罗王经释义 254. Dvārapālarūpakāni [Pg.335] viyāti dvārapālākārena katapaṭimāyo viya. Vāyametheva, na antarā saṃkocaṃ āpajjeyyāti adhippāyo. Nipphannasobhanesūti nipphannabhāvena sundaresu. Sabbe hi anipphannā atthā na sobhanti. Kiccajātāti vippakatabhāvena sañjātakiccā. Akiccajātoti asañjātakicco kiccarahito nāma natthi gamanaṭṭhitasayananisajjādivasena uppajjanakadukkhavinodanabhāvato. Saṃyogaparamātveva sambhogāti imesaṃ sattānaṃ saṃbhuñjitabbavatthūni nāma pakatiyā virodhasīlānipi asaṃyogena vā asundarānipi, tāni abhisaṅkharaṇapacanasaṃyojanaparamāni veditabbāni tathā sati sambhogārahabhāvūpagamanato. Tenāha ‘‘pārivāsikaodanādīnī’’tiādi. Uṇhāpetvā paribhuñjitabbayutte paribhajjitvāti adhippāyo. 254. “如门卫像”是指像门卫那样制作的雕像。意思是说，应当努力，不要中途退缩。“于成就而庄严者”是指因成就而显得美好。一切未成就的事物都不会显得庄严。“有事生”是指由于尚未完成而产生事务。“无事生”是指没有事务的人是不存在的，因为根据行、住、坐、卧等姿势，会产生需要消除的苦。“受用以结合为究竟”，是指这些众生所受用的物品，即使它们在本质上是矛盾的或者不美的，也应该被理解为经过了究竟的制作、烹饪和结合，从而变得适合受用。因此说“如招待客人的米饭等”。“应加热后享用”的意思是应该烹调后享用。 Verocanaasurindasuttavaṇṇanā niṭṭhitā. 《毗卢遮那阿修罗王经》释义终。 9. Araññāyatanaisisuttavaṇṇanā 9. 林野仙人经释义 255. Jāmātikā vuccati dhītupati, sasuro bhariyāya pitā, tasmā ime antaravattino dve janā sakkavepacittino sujāya vasena jāmātikasasurā. ‘‘Ciradikkhitāna’’nti dikkhitvā pabbajitvā cirakālānaṃ vatasamādānavasena ito bāhirakānaṃ pabbajitānanti āha ‘‘cirasamādinnavatāna’’nti. Ito paṭikkamāti ito yathāṭhitaṭṭhānato apehi apakkama. Na paṭikkūlasaññino guṇe gāravayogato. Devā hi yebhuyyena ‘‘mayaṃ pubbe guṇavante payirupāsitvā tesaṃ ovāde ṭhatvā puññāni upacinitvā idhūpapannā’’ti guṇavantesu ādarabhāvaṃ upaṭṭhapenti. 255. “女婿”(jāmātika)是指女儿的丈夫，“岳父”(sasura)是妻子的父亲，因此这两人因帝释天(Sakka)与韦巴吉帝(Vepacitti)之女苏阇(Sujā)的关系而成为翁婿。“久受持者”(ciradikkhitānaṃ)是指受戒出家后长期持戒，从持戒誓愿的角度来说，是指那些外道出家者，所以说“久受持戒律者”(cirasamādinnavatānaṃ)。“从此处退去”即从现在所处的位置离开。“非厌恶想”是因尊重功德。诸天通常这样想：“我们过去亲近有德者，遵循他们的教导，积累福德，因此才转生到这里”，所以对有德者生起敬意。 Araññāyatanaisisuttavaṇṇanā niṭṭhitā. 《林野仙人经》释义终。 10. Samuddakasuttavaṇṇanā 10. 海喻经释义 256. Cakkavāḷamahāsamuddapiṭṭhiyanti [Pg.336] cakkavāḷapabbatapādasamantā mahāsamuddatīrapiṭṭhiyaṃ. Yatheva sinerusamīpe mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, evaṃ yebhuyyena cakkavāḷapādasamīpepi. Tenāha ‘‘rajatapaṭṭavaṇṇe vālukapuline’’ti. Vuttappakārāsūti anantarasutte vuttappakārāsu. Assamapadenāti assamapadavemajjhena. Evaṃ cintayiṃsūti ‘‘yaṃ nūna maya’’ntiādinā yathā pāḷiyaṃ āgataṃ, evaṃ mantayiṃsu. 256. “于轮围山大海之滨”是指轮围山山脚周围的大海海岸。就像靠近须弥山的大海次第低、次第倾、次第斜，轮围山山脚附近的大海也大都如此。因此说“于银板色之沙滩”。“如所说种类”是指在紧邻的经中所说的种类。“于修行处所”是指在修行处所的中央。他们如此思忖，并如经文所载“我们何不……”等语般商议。 Icchitakaroti yadicchitakaraṇaṃ. Duṭṭhānanti durāsayānaṃ. Te pana duṭṭhajjhāsayā viruddhā hontīti āha ‘‘duṭṭhānaṃ viruddhāna’’nti. Pavuttanti bījaṃ sandhāya vapitaṃ. Tenāha ‘‘khette patiṭṭhāpita’’nti. “随欲作者”即随心所欲的行为。“于恶人”是指于心怀恶意的人。因为那些心怀恶意的人彼此敌对，所以说“于恶人、于敌对者”。“已播下”是指种子已播种而言。因此说“已安置于田中”。 Sāyamāsabhattanti sāyaṃ asitabbabhojanaṃ. Yathāvāraṃ bhakkhitametaṃ devānaṃ viya sukhumaṃ guruvāsañca na hotīti ‘‘bhatta’’nti vuttaṃ. Gelaññajātanti sañjātagelaññaṃ. Vepatīti kampati pavedhati. “晡时食”是指傍晚应吃的食物。像天人一样按时食用，食物精细而且不滞重，所以称为“食”。“生病”是指疾病已经产生。“颤动”是指身体颤抖、摇动。 Samuddakasuttavaṇṇanā niṭṭhitā. 《海喻经》释义终。 Paṭhamavaggavaṇṇanā niṭṭhitā. 第一品释义终。 2. Dutiyavaggo 2. 第二品 1. Vatapadasuttavaṇṇanā 1. 戒行经释义 257. Samādātabbato vatāni, aññamaññaṃ asaṅkarasabhāvena pabbajitabbato padāni, tato eva asaṃkiṇṇabhāgāti katvā ‘‘vatakoṭṭhāsānī’’ti vuttaṃ. Samattānīti puññavisesatāya pujjabhavaphalanibbattanena kittisaññānena ca samaṃ attāni samattāni. Paripuṇṇānīti akhaṇḍādibhāvena sabbaso puṇṇāni. Samādinnānīti tattha sakkaccakāritāya sammā ādinnāni. Mātulānīti pitubhaginī, na yā kāci mātulassa bhariyā kulajeṭṭhakānaṃ adhippetattā, bhariyāpi vā mātulasambandhato gahetabbā, tathā sati mahāpitubhariyādīnampi saṅgaho daṭṭhabbo. 257. 因应受持，故为“戒”(vatāni)；因互不混杂之性而应行，故为“行”(padāni)；因此，因其为不混杂的部分，故被称为“戒行部分”(vatakoṭṭhāsāni)。“已完成的”(samattāni)是指因为殊胜的福德，能够产生值得尊敬的果报，以及伴随着好的名声而完成。“圆满的”(paripuṇṇāni)是指没有残缺等情况，完全圆满。“已受持的”(samādinnāni)是指因于彼处恭敬而行，故为正确地受持。“姑母”(mātulānī)是指父亲的姐妹，不是指任何舅父的妻子，因为主要是指家族中的长辈；或者也可以因与舅父的关系而包含其妻子，这样的话，应当知道也包括了伯父、叔父的妻子等。 Ādi-saddena [Pg.337] jeṭṭhabhaginīnaṃ saṅgaho. Apacitikārakoti tesaṃ paccuṭṭhānakaro. Yo koci dadantopi sāpekkho deti, so muttacāgo na hoti, ayaṃ pana na evanti ‘‘muttacāgo hotī’’ti vuttaṃ. Vissaṭṭhacāgoti nirapekkhapariccāgoti attho. Yathā pāṇātipātabahulo ‘‘lohitapāṇī’’ti vuccati, tathā dānabahulo ‘‘payatapāṇī’’ti vuttoti āha ‘‘deyyadhammadānatthāya sadā dhotahattho’’ti. Vossaggaratoti deyyadhammassa pariccajane abhirato. Parehi yācitabbārahoti parehi yācituṃ yutto icchitassa atthassa tāvadeva vissajjanato. Dāneneva yuttoti sabbakālaṃ dāneneva yutto abhiṇhaṃ pavattamahādānattā. Dāne ca saṃvibhāge cāti parassa sampuṇṇaṃ katvā pariccajanasaṅkhāte dāne ca attanā paribhuñjitabbato saṃvibhajanasaṅkhāte saṃvibhāge ca rato abhirato. “等”字包含年长的姐妹们。“行恭敬者”指为她们起身迎接的人。如果有人有所希求才施舍，就不是“舍弃自在”(muttacāgo)；但这个人不是这样，所以说“为舍弃自在者”。“广舍”的意思是无所希求的舍弃。正如常行杀生的人被称为“血手”一样，常行布施的人被称为“净手”，所以说“为施予所施之物而常洗手”。“乐于舍弃”是乐于舍弃所施之物。“堪受他求”是指堪为他人所求，因其能立即施予所求之物。“专行布施”是指因恒常行广大布施而总是专行于布施。“于布施与分享”是指在将财物完全施予他人的布施中，以及在从自己所用之物中分享的分享中，都感到喜乐。 Vatapadasuttavaṇṇanā niṭṭhitā. 《戒行经》释义终。 2. Sakkanāmasuttavaṇṇanā 2. 帝释名称经释义 258. Manussabhūtoti manussesu bhūto, manussattaṃ vā patto. Āvasathanti nivāsaṭṭhānaṃ kāretvā adāsi, tasmā vāsaṃ adāsīti vāsavo. Attha-saddo idha kāraṇapariyāyoti āha ‘‘sahassampi kāraṇāna’’nti. Svāyamattho heṭṭhā vibhāvitova. Vinicchinati, tasmā sahassaṃ paññāakkhīni etassāti sahassakkho. Maghaṃ vuccati dhanaṃ, taṃ pana saddhāsaṅkhātaṃ maghaṃ assa atthīti maghavā. Pure dānaṃ dadātīti purindado anunāsikalopaṃ akatvā. Puññāni kātuṃ sakkotīti sakko. 258. “曾为人”即于人中出生，或已得人身。“客房”是指建造住所后布施，因此，因“施予住处”(vāsaṃ adāsi)而称作“婆娑婆”(Vāsavo)。“义”字在此处是“原因”的同义词，所以说“千种原因”。这个意义已在下文解释过。他能辨别，因此他有一千智慧之眼，故为“千眼”(Sahassakkho)。“摩伽”(magha)被称为财富，因为他拥有以信为代表的财富，所以叫做“摩伽婆”(Maghavā)。因“往昔行施”(pure dānaṃ dadāti)，故为“ पुरिन्दद”(Purindado)，此处未省略鼻音。因“能”(sakkoti)行福德，故为“能者”(Sakko)。 Sakkanāmasuttavaṇṇanā niṭṭhitā. 《帝释名称经》释义终。 3. Mahālisuttavaṇṇanā 3. 摩诃离经释义 259. Soti sakko devarājā. Bahuvacane vattabbe ekavacanaṃ vuttaṃ. Vuccatīti vacanaṃ, attho. Tasmā bahuvacaneti bahumhi attheti attho[Pg.338]. Yathā paṭipajjanto anukkamena te dhamme samādiyitvā sakko sakkattaṃ ajjhagā, taṃ paṭipattiṃ dassetuṃ ‘‘sakko kirā’’tiādi vuttaṃ. Anantareti sakkabhāvassa atītānantare attabhāve. Taṃ sabbanti sakkassa maghamāṇavakāle sammāpaṭipattiṃ, tāya sakkabhāvūpagamanañcāti taṃ sabbaṃ. Vutto, tasmā tattha vuttanayeneva veditabboti adhippāyo. 259. “彼”即天王帝释。此处当用复数，却用了单数。“言”即是义。因此，“复数”的意思是“在众多之义中”。正如他依序受持那些法，从而证得帝释之位，为了展示这种行持，所以说了“据说帝释……”等。“无间”是指成为帝释之前的紧邻一世。“那一切”是指帝释在摩伽青年时期所作的正行，以及通过该行持而获得帝释之位等全部内容。此义已说，因此意指应当按照那里所说的方式来理解。 Mahālisuttavaṇṇanā niṭṭhitā. 《摩诃离经》释义终。 4. Daliddasuttavaṇṇanā 4. 贫者经释义 260. Manussadaliddoti manussesu duggato. Manussakāruññatanti manussesu paramanihīnataṃ. Manussakapaṇoti manussesu vā paramanihīno. Tasmiṃ ṭhāneti tassa devaputtassa tasmiṃ uppajjanaṭṭhāne. Lāmakato cintentīti tassa purimavatthuṃ nissāya hīnato cintenti. Kathentīti tameva paresaṃ kathenti. Vitthārentīti vuttamatthaṃ vitthārikaṃ karonti. Sabbadā paricchijja parivārasampanno hutvā aḍḍhaṭṭharatane hatthikkhandhe mahaccarājānubhāvena nisinnattā janakāyena samullokiyamāno. Avalambantīti olambanti. Vandanamattaṃ vā nāhosi, aññadatthu paccekabuddhato attano samānādarakiriyaṃ paccāsīsati. Tena vuttaṃ ‘‘so’’tiādi. Kvāyanti ko ayanti byāpannavasena vadati. Kāḷarattehi suttehi sibbitattā vaṇṇavikāraṃ disvā ‘‘kuṭṭhicīvarāni pāruto’’ti āha. Mahāniraye nibbattitvā mahādukkhaṃ paccanubhoti. Tadanurūpapāpakammassa vipākāvasesena laddhokāsena rājagahe…pe… paṭisandhiṃ gaṇhi. Kāmañca ettha paṭisandhiggahaṇaṃ kusalakammeneva, tassa pana akusalakammassa vipākino balavabhāvato vuttaṃ ‘‘vipākāvasesenā’’ti. Tenāha ‘‘gahitakālato…pe… nikkhanto’’ti. Bhikkhāya carituṃ samatthakālato paṭṭhāya rogassa balavatāya maṃsāni…pe… patanti. Ñāṇaṃ pesetvāti vipassanāpaṭipāṭiyā bhāvanāñāṇaṃ nibbānaṃ paṭipesetvā pavattetvā. Indriyānaṃ paripakkattā satthu desanāvilāsena sotāpattiphale patiṭṭhito. Cumbaṭanti pādacumbaṭaṃ. Kuṭṭhino hi sakalapādatalaṃ mā rujīti cumbaṭaṃ [Pg.339] katvā taṃ pādatale bandhitvā gacchanti, mattikapātiṃ bhinditvā viya tathā nihīnamanussattabhāvato cavitvā suvaṇṇapātiṃ paṭilabhanto viya devattabhāvaṃ gaṇhanto cuticittato dutiyacittavāre ādānacittakkhaṇe devaloke nibbatto. 260. “人间贫穷者”(Manussadaliddo)，是人中的困苦者。“人间可怜者”(Manussakāruññata)，是人中极其卑贱者。“人间下贱者”(Manussakapaṇo)，是人中最下等者。“于彼处”，指于那位天子出生的处所。“以卑劣心思考”，是依他前世之事而作低下的想法。“讲述”，是向他人讲述此事。“广说”，是将已说之事加以详述。总是具足侍从，坐在七肘半高的象背上，以大王之威仪，为众人所瞻仰。“悬挂”(Avalambanti)，即垂挂(olambanti)。连仅仅的礼敬都没有，反而期待从独觉佛(paccekabuddha)那里得到同等的尊敬。因此说了“他”等等。“这是谁”(Kvāyaṃ)，是带着嗔怒说出的。因见其衣由黑线缝缀而颜色怪异，故说“穿着麻风病人的衣服”(kuṭṭhicīvarāni pāruto)。生于大地狱，感受巨大痛苦。由于与此相应的恶业之残余果报(vipākāvasesa)获得了机会，在王舍城(Rājagaha)……乃至……结生。虽然在此处结生是由于善业，但因那不善业的果报强大，故说“以残余果报”。因此说“从出生之时……乃至……出来”。从能够乞食之时起，因疾病严重，肌肉……乃至……脱落。“运用智慧”，是通过观(vipassanā)的次第，将修行之智导向涅槃而令其转起。因诸根成熟，依世尊说法之庄严，安住于入流果。“脚垫”(Cumbaṭaṃ)，即足垫。麻风病人为免整个脚底疼痛，便制作脚垫绑在脚底行走。犹如打破泥钵，从那卑贱的人身死去，犹如获得金钵，得到天人之身，于死心之后的第二个心，即摄取结生心之刹那，生于天界。 Maggenāgatāti maggādhigamanena āgatā uppannā. Ariyakantasīlanti ariyānaṃ kantaṃ manāpaṃ manoramaṃ sīladhammaṃ. Ariyānaṃ adhicittaadhipaññāsikkhā viya adhisīlasikkhāpi sabbā ativiya kantā evāti āha ‘‘kiñcāpī’’tiādi. Imasmiṃ panattheti imasmiṃ sotāpannassa bhavasaṅkhāte atthe niddhāretvā vuccamāne. Pañcasīlampi yasmā diṭṭhi viya bhavantarepi appahīnaṃ. “由道而来”(Maggenāgatā)，指由证道而来、生起。“圣爱戒”(Ariyakantasīlaṃ)，指圣者所喜爱、中意、悦意的戒法。正如圣者的增上心学与增上慧学，一切增上戒学也同样极其可爱，故说“即使”(kiñcāpi)等。“于此义中”(Imasmiṃ panatthe)，是在此关于名为“有”的入流者之义被确定说明时。五戒也因为像邪见一样，在来世也未断除。 Daliddasuttavaṇṇanā niṭṭhitā. 《贫困经》释义终。 5. Rāmaṇeyyakasuttavaṇṇanā 5. 可爱经释义 261. Āramanti ettha sattāti ārāmā, manoramā upavanādayo. Te eva cetenti ettha saddhāya attano pītisomanassaṃ sandhahantīti cetiyāti ca vuccanti. Manussaramaṇīyabhāvassāti manussānaṃ āramaṇīyabhāvassa. Tassa pana sīlādiguṇavasena acinteyyāparimeyyānubhāvatāpi hotīti bhagavā ‘‘nāgghanti soḷasi’’nti avoca. Acetanāya bhūmiyā ramaṇīyatā nāma guṇavisiṭṭhānaṃ ariyānaṃ sevanavasena veditabbāti vuttaṃ ‘‘idāni…pe… gāme vātiādimāhā’’ti. 261. 众生于此中喜乐，故为“园林”(ārāma)，指悦意的园林、树林等。他们也因为在此处以信心连结自己的喜悦与快乐，故亦被称为“支提”(cetiya)。“人之可爱性”，即人之可爱性。然而，因其戒等功德，亦有不可思议、无量威力，故世尊说：“不及十六分之一”。所谓无情之地的可爱，当知是因亲近具足殊胜功德的圣者，故说“今……乃至……或于村落等”。 Rāmaṇeyyakasuttavaṇṇanā niṭṭhitā. 《可爱经》释义终。 6. Yajamānasuttavaṇṇanā 6. 供养者经释义 262. Yajantānanti dakkhiṇeyyaṃ uddissa dentānaṃ. Aṭṭhuppattiko suttanikkhepoti dassetvā atthavaṇṇanaṃ kātuṃ ‘‘tadā kirā’’tiādi vuttaṃ. Agganti seṭṭhaṃ. Tehi tehi vā yathāladdhasappiādayo mā nassantu, aggabhāvena gahitāni sappiādīni kevalaṃ aggimhi jhāpanena, devā [Pg.340] manussā micchāgāhena mā nassantu. Takkenāti takkamattena. ‘‘Kathemā’’ti amhe maññatha, idāni passatha, paccakkhato ayaṃ vo…pe… āgacchatīti āhaṃsūti yojanā. 262. “供养者”(Yajantānaṃ)，指针对福田(dakkhiṇeyya)而布施者。为示经文之缘起，并作义释，故说“据说当时”等。“最上”(Aggaṃ)，指最佳。愿他们各自所得的酥油等不要仅因在火中燃烧而毁坏，愿天人不要因错误的执取而毁坏。“以思量”(Takkena)，指仅凭思虑。“‘我们如何？’你们这样想，现在看吧，此……乃至……正向你们现前走来”，他们如是说，这是此句的解释。 Upadhivipākanti upadhīsu vā vipaccati, upadhayo vā vipākā etassāti upadhivipākaṃ. Vipphāravantaṃ hoti vipulapakkhatāya. Bhikkhusaṅghassa adaṃsu ‘‘sammāsambuddhena mahābrahmunā ca evaṃ ovādo dinno’’ti. “执取异熟”(Upadhivipākaṃ)，或于诸执取中成熟，或诸执取是其异熟，故为“执取异熟”。因其广大而广延。他们施予比丘僧团，并说：“正等觉者与大梵天(mahābrahmā)给予了这样的教诫。” Yajamānasuttavaṇṇanā niṭṭhitā. 《供养者经》释义终。 7. Buddhavandanāsuttavaṇṇanā 7. 礼佛经释义 263. Uṭṭhahāti uṭṭhānaṃ kāyikavīriyaṃ karohi. Tenāha ‘‘vicara, loke’’ti. Cetasikavīriyaṃ pana bhagavatā matthakaṃ pāpitameva. Tenāha ‘‘vijitasaṅgāmā’’ti. Dvādasayojanikassa uccabhāvena. Vitthārato pana āyāmato ca anekayojanasatasahassaparimāṇacakkavāḷaṃ atibyāpetvā ṭhitassa. Pannabhārāti pātitabhāra. Nikkhepitabbato bhārāti āha ‘‘oropitakhandhā’’tiādi. Te hi taṃsamaṅgino puggalassa sampātanaṭṭhena bhārā nāma. Vuttañhetaṃ ‘‘bhārā have pañcakkhandhā’’ti (saṃ. ni. 3.22). Tadekadesā ca kilesābhisaṅkhārā. Pannarasāya puṇṇamāya rattinti yathā pannarasapuṇṇamāya rattiyaṃ paripuṇṇakāle upakkilesavimutto cando sobhati, evaṃ tava cittaṃ sabbaso upakkilesavimuttaṃ sobhatīti adhippāyo. 263. “奋起”(Uṭṭhaha)，是发起身的精进。因此说“于世间游行”。至于心的精进，世尊已令其达于顶点。因此说“已战胜战争”。以十二由旬(yojana)之高。然而，就其广度与长度而言，则遍布无数百千由旬的轮围世界(cakkavāḷa)而住立。“已放下重担”(Pannabhāra)，即已卸下重担。因是应被放下之重担，故说“已卸下诸蕴”等。对于具足它们的个人(puggala)而言，它们因有压迫之义而名为“重担”。如是说：“五蕴实为重担”(saṃ. ni. 3.22)。烦恼与诸行是其中的一部分。“于十五满月之夜”，意指：犹如十五满月之夜，圆满之时，月亮离诸随烦恼(upakkilesa)而明耀，如是你的心也完全脱离随烦恼而明耀。 Buddhavandanāsuttavaṇṇanā niṭṭhitā. 《礼佛经》释义终。 8. Gahaṭṭhavandanāsuttavaṇṇanā 8. 居家者礼敬经释义 264. Puthuddisāti bahudisā. Kā pana tāti āha ‘‘catasso disā catasso anudisā cā’’ti. Anudisāgahaṇena cettha uddhaṃ adhopi gayhatīti ca dasseti. Bhūmivāsinoti bhūmipaṭibaddhavuttino. Etena rukkhapabbatanivāsinopi gahitā honti. Cirarattasamāhitacitteti upacārappanājhānāni [Pg.341] uppādetvā aparihīnajjhānatāya cirakālaṃ samāhitacitte. Āpāṇakoṭikanti jīvitapariyantaṃ yāvajīvaṃ. Evamādīti ādi-saddena avasesapuññakiriyavatthūni saṅgaṇhāti. Niccasīlavasena pañcahi, niyamasīlavasena dasahi. Pi-saddena tato katipayehi uposathasīlavasena aṭṭhahipīti dasseti. Dhammikehīti dhammato anapetehi. Pamukhoti pamokkho. 264. “多方”(Puthuddisā)，即诸方(bahudisā)。问是哪些？答：“四方与四维”。并显示此处以“四维”之摄取，亦摄取了上方与下方。“地居者”(Bhūmivāsino)，是生活依附于地者。以此亦摄取了树居者与山居者。“于长夜心定者”(Cirarattasamāhitacitte)，是生起近行定与安止定，因禅定不退而长时心定者。“尽形寿”(Āpāṇakoṭikaṃ)，即至生命终点，终生。“如是等”(Evamādi)，是以“等”字总摄其余的福行业事。以常随戒有五戒，以定时戒有十戒。以“亦”(pi)字显示，其中亦有以布萨(uposatha)戒的八支戒。“如法的”(Dhammikehi)，即不离于法。“首要者”(Pamukho)，即最胜者(pamokkho)。 Gahaṭṭhavandanāsuttavaṇṇanā niṭṭhitā. 《居家者礼敬经》释义终。 9. Satthāravandanāsuttavaṇṇanā 9. 礼敬导师经释义 265. Brahmajāṇukoti dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ ṭhapetvā vandamāno brahmajāṇuko nāma tathābhūto hutvā. Yajitabbato yakkho, pūjanīyo. Evaṃ pūjāvisesayogato sakkoti āha ‘‘so yakkhoti so sakko’’ti. Sakkassa namakkārabhājanabhūtañhi pucchanto mātali ‘‘ko nāma so yakkho’’ti āha. Guṇanemittakehīti guṇahetukehi anantāni hi buddhānaṃ nāmāni, tāni ca kho sabbānipi guṇanemittakāneva. Anantaguṇattā. Vuttañhetaṃ – 265. “梵膝”(Brahmajāṇuko)，是右膝触地而礼拜，如是作者名为“梵膝”。因应被祭祀，故为“夜叉”(yakkha)，值得供养。如是，因具足殊胜的恭敬，帝释(Sakko)说：“彼夜叉即是帝释”。御者摩多利(Mātali)询问成为帝释礼敬对象者，说：“彼夜叉名为何？”“由德相”(Guṇanemittakehi)，即由德为因。诸佛名号实乃无量，而彼等一切皆由德相而立，因其功德无量故。如是说—— ‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino; Guṇena nāmamuddheyyaṃ, api nāmasahassato’’ti. – “大仙之名无有量，皆由其德而得名；纵有千名亦难尽，功德立名理亦然。” Tasmā anomanāmanti paripuṇṇaguṇanāmanti attho. Samatikkamenāti sammā samucchindanavasena atikkamanena. Kilesārīnaṃ apetacayoti apacayo, so āramitabbaṭṭhena ārāmo etesanti apacayārāmā. Tenāha ‘‘vaṭṭaviddhaṃsane ratā’’ti. 因此，“无上名”意为“圆满功德之名”。“超越”即是以正确、彻底断除的方式而超越。烦恼之敌的减损，即是“减损”；于此减损中安乐，故为“乐于减损者”(apacayārāma)。因此说“乐于摧毁轮回”。 Satthāravandanāsuttavaṇṇanā niṭṭhitā. 《礼敬导师经》释义终。 10. Saṅghavandanāsuttavaṇṇanā 10. 礼敬僧伽经释义 266. Pūtimhi dehe mātu sarīre sayanato, attano eva vā pūtidehaṃ sarīraṃ tasmiṃ ṭhitatāya avattharitvā sayanato pūtidehasayāti [Pg.342] yojanā. Kuṇapamheteti ete manussā asuciduggandhajegucchapaṭikkūle mātukucchisaṅkhāte kuṇapasmiṃ dasa māse nimuggā. Tesaṃ kinnāma tvaṃ pihayasīti yojanā. Etesaṃ etaṃ vihayāmīti etesaṃ isīnaṃ etaṃ sammāpaṭipattiṃ vihayāmi. Idāni taṃ paṭipattiṃ dassetuṃ ‘‘na te saṃ koṭṭhe opentī’’ti vuttaṃ. Dhaññaṃ koṭṭhe na pakkhipanti pakkhipitabbassa ca abhāvato. Tenāha ‘‘na hi etesaṃ dhañña’’nti. Paresaṃ niṭṭhitanti paresaṃ gahitaṃ santakaṃ tesaṃ pākāya niṭṭhitaṃ. Bhikkhācāravattenāti piṇḍācariyāya. Esamānā pariyesantā. Evaṃ pariyiṭṭhena. Yāpenti, na esanti anesanaṃ. Susamādinnasundaravatāti suṭṭhu samādinnasobhanavatā. 266. 在母亲腐臭的身体里躺卧，或在自身腐臭的身体上，因安住于其中而躺卧，故连结为“腐尸卧”。‘于尸骸中’(Kuṇapamhete)是说：这些人沉浸在名为母胎的、不净、恶臭、可厌、可鄙的尸骸中十个月。故连结为“你为何贪恋他们？”。“我舍弃此”是说：我舍弃这些仙人的此种正行。为显示该正行，故说“彼等不储于仓”。他们不将谷物放入仓中，因无物可放。因此说“彼等实无谷物”。“为他人所备妥”是指他人所拥有之物，已为他们备妥以供烹煮。“以行乞为务”即是托钵行。“寻求”即是遍求。以如是遍求之物“维生”，不作“不当之求”。“善持美戒”即是极善受持、行为美好者。 Evaṃ subhāsitabhāsinoti ganthadhuravipassanādhurānaṃ vasena guṇaparimāṇasubhāsitasseva bhāsanasīlā. Ariyena tuṇhībhūtena tuṇhībhūtā. Tato eva manassa sātisayaṃ samañcarā. Gahitadaṇḍesu parāmāsādipayuttesu daṇḍādānādihetu uppajjanakakilesapariḷāhābhāvato nibbutā. Tenāha ‘‘vissaṭṭhadaṇḍā’’ti. Sādānesūti sabhavādānesu. Anādānāti tabbirahitā. Tenāha ‘‘bhavayonī’’tiādi. 如是“说善说者”，即依教理之务(ganthadhura)与观禅之务(vipassanādhura)，有说具德、适量之善说的习惯。“以圣默然故默然”。因此，其心行至极寂静。于“执杖者”中，即于执取等事中，因无执杖等因而生起的烦恼热恼，故得“寂灭”。因此说“已舍弃棍杖”。“于有取者中”即于有各种执取者中。“无取”即远离执取。因此说“有之根源”等。 Saṅghavandanāsuttavaṇṇanā niṭṭhitā. 《礼敬僧伽经》释义终。 Dutiyavaggavaṇṇanā niṭṭhitā. 第二品释义终。 3. Tatiyavaggo 3. 第三品 1. Chetvāsuttavaṇṇanā 1. 断经释义 267. Vuttatthameva heṭṭhā devaputtasaṃyuttavaṇṇanāyaṃ. 267. 其义已于前文《天子相应》释义中述及。 Chetvāsuttavaṇṇanā niṭṭhitā. 《断经》释义终。 3. Dubbaṇṇiyasuttavaṇṇanā 3. 丑色经释义 268. Dubbaṇṇo [Pg.343] duddasiko virūpavaṇṇo. Okoṭimakoti rassabhāvena avarakoṭimako. Sakkena gahitanāmamevetaṃ, na pana so tathārūpo koci yakkho. Tenāha ‘‘eko rūpāvacarabrahmā’’ti. Yadi evaṃ kasmā so tathārūpo hutvā āgatoti āha ‘‘sakko kirā’’ti. Kathaṃ panettha ñāyati ‘‘so eko rūpāvacarabrahmā, na paneso avaruddhakayakkho’’ti yuttiṃ dassento ‘‘avaruddhakayakkhā panā’’tiādimāha. Devānaṃ vacanaṃ sutvā. Pharusenāti pharusasamācārena. ‘‘Ko nāma mayhaṃ āsane sannisinno’’ti akkhantiṃ anuppādento khantiyaṃ ṭhatvā. Balavacittīkāranti garutaraṃ sakkārabahumānaṃ. Nīcavuttiyāti paramanipaccakāre suvūpasamane ca dassiyamāne. Sakkassa tāya eva ācārasampattiyā sakkāsane ṭhātuṃ, attano ca āvikātuṃ asakkonto antaradhāyi. Upahatacittomhīti khantimettānuddayāsabbhāvato parasmiṃ upahatacittomhīti sakko attano sabhāvaṃ vadati. Kodhavase vattetunti kodhena attano vase nibbattetuṃ na sukaromhi, atha kho kodhaṃ mayhaṃ vase na vattemīti adhippāyo. Ciraṃ na kujjhāmīti yadi me kadāci kodho uppajjeyya, taṃ kodhaṃ anuvattento cirakālaṃ na kujjhāmi. Na upanayhāmīti anto sace me kodho uppajjeyya, khippameva ca naṃ paṭivineyyanti taṃ me pubbeva vataṃ paripūritaṃ. 268. “丑色”即相貌丑陋、难看。“侏儒”即因身材矮小而为下等者。这只是帝释天(Sakka)所取的名字，并非真有那样形貌的夜叉。因此说“是一位色界梵天”。若问：既然如此，为何他化作那样的形貌前来？答曰：“据说那是帝释天……”。此处如何得知“他是一位色界梵天，而非被囚禁的夜叉”？为说明此理，而说“被囚禁的夜叉……”等。听了天神们的话。“以粗暴”即是以粗暴的行为。“‘是谁坐在我的座位上？’”，（帝释天）不生起不悦，安住于忍耐。“极恭敬”即是更重的恭敬与尊重。“以卑下行”即是表现出极度的谦恭与善和。因帝释天如此具足德行，（夜叉）无法安坐于帝释天之座，亦无法显现自身，于是便消失了。“我心受感化”是说：因有忍耐、慈心、悲悯之故，我对他人心怀悲悯。帝释天以此说其自性。“‘随怒转’是说：我不会轻易因愤怒而随之转，其意为：我不会让愤怒控制我。”“我长时不怒”是说：若我偶尔生起愤怒，我不会随顺该愤怒而长时发怒。“不怀恨”是说：若我内心生起愤怒，我会迅速将之调伏，我此前的誓愿已圆满。 Dubbaṇṇiyasuttavaṇṇanā niṭṭhitā. 《丑色经》释义终。 3. Sambarimāyāsuttavaṇṇanā 3. 桑巴罗幻术经释义 269. Ābādhikoti ābādho assa atthīti ābādhiko. Vācesīti sikkhāpesi. Sambaro nāma asuramāyāya ādipuriso purātano asurindo. Taṃ sandhāyāha ‘‘yathā sambaro’’tiādi. Evaṃ paccati aññopi māyāvī māyaṃ payojetvā. Upavādantarāyo nāma khamāpane sati vigacchati, pākatikameva hotīti āha ‘‘evamassa phāsu [Pg.344] bhaveyyā’’ti. Tenāti vepacittinā sambaravijjāya adānena vañcitattā. Tathā akatvāti isīnaṃ santikaṃ netvā khamāpanavasena kātabbaṃ akatvā. 269. “病者”即他有病，故为病者。“教导”即是令学。桑巴罗(Sambara)是阿修罗幻术的创始者，古时的阿修罗王。针对此而说“如桑巴罗”等。如是，其他幻术师在使用幻术后，亦会遭受苦报。名为“诽谤之障”，若有忏谢，则会消失，恢复如常，故说“如是彼得安乐”。“因他”即因韦巴吉帝(Vepacitti)不传授桑巴罗幻术而受骗。“未如是做”即是未做应做之事，如带领（阿修罗）到仙人面前请求原谅。 Sambarimāyāsuttavaṇṇanā niṭṭhitā. 《桑巴罗幻术经》释义终。 4. Accayasuttavaṇṇanā 4. 过失经释义 270. Sampayojesunti aññamaññaṃ vācasikaṃ pharusaṃ payojesuṃ. Tenāha ‘‘kalahaṃ akaṃsū’’ti, vivādaṃ akaṃsūti attho. Atikkammavacananti vacīsaṃvaraṃ atikkamitvā vacanaṃ. Yasmā accaye desiyamāne taṃ khīṇayati aññamaññassa khamamānassa khamanaṃ paṭiggaṇhato, tasmā vuttaṃ ‘‘nappaṭigaṇhātīti na khamatī’’ti. Tumhākaṃ vase vattatu, visevitaṃ akatvā yathākāmakaraṇīyo hotu. Mittadhammo idha uttarapadalopena ‘‘mitto’’ti vuttoti āha ‘‘mittadhamme’’ti. Karaṇavacananti ‘‘mittehī’’ti karaṇavacanaṃ bhummatthe. Tenāha ‘‘mittesū’’ti. Yathā nibbattasabhāvassa bhāvato aññathattaṃ jarā, evaṃ mittabhāvato vuttavipariyāyo amittadhammo jarāpariyāyena vutto. Agārayhaṃ anavajjaṃ sabbaso pahīnakilesaṃ. Tenāha ‘‘khīṇāsavapuggala’’nti. 270. “彼等互相施加”即是互相施加粗恶的言语。因此说“彼等起了争吵”，意即起了争论。“越限之言”即是超越言语防护而说的话。因为在指出过失时，若能互相容忍、接受对方的容忍，过失便会消减，故说“不接受即是不容忍”。愿它随你们的意愿而行，不作分别，随心所欲。此处“友法”(mittadhammo)因省略了后分，故说为“友”(mitto)，因此说“于友法中”。“以具格”是说“与友”(mittehi)一词，具格用于处格义。因此说“于友中”(mittesu)。正如已生起之法的自性会变异为衰老，如是，从友谊状态转为相反的非友法，以衰老为喻。无可呵责、无过失、完全断尽烦恼。因此说“漏尽之人”。 Accayasuttavaṇṇanā niṭṭhitā. 《过失经》释义终。 5. Akkodhasuttavaṇṇanā 5. 无瞋经释义 271. Kodho tumhe mā abhibhavīti ettha kodhena anabhibhavanīyattaṃ khantimettākaruṇāditappaṭipakkhadhammaparibrūhanena. Tathā hi taṃsamaṅgino kodho abhibhuyyatīti āha ‘‘tumheva kodhaṃ abhibhavatha. Kujjhantānaṃ mā paṭikujjhitthā’’ti. Paṭipadāti esā paṭipatti. Mettāti appanāppattā mettā. Tadupacāro mettāpubbabhāgo. Na vihiṃsati kiñci etāyāti avihiṃsā. Karuṇāti appanāppattakaruṇā veditabbā. Tadupacāro [Pg.345] karuṇāpubbabhāgo. Lāmakajananti khantiādīsu yonisomanasikārābhāvena gārayhasamācārasamāyogena ca nihīnaṃ janaṃ. Paccayaparisuddhiyā kodho abhimaddamāno puggalaṃ abhimaddati, tassa so paṭisaṅkhānabhāvanābalehi sammadeva pahātabboti. 271. 于“愤怒不应胜汝”句中，不为愤怒所胜，是藉由增长忍耐、慈、悲等对治法。如是，具足此法者能胜愤怒，故说：“汝当胜愤怒，于忿者莫还忿”。“道”即此行道。“慈”即已达安止定之慈，其近行定为慈的前分。“不以此伤害任何事物”即是“不害”。“悲”当知为已达安止定之悲，其近行定为悲的前分。“卑劣之人”即因于忍耐等事缺乏如理作意，及与可呵责的行为相应，故为下劣之人。愤怒压制个人，彼愤怒当以省察与修习之力，依缘之清净而完全断除。 Akkodhasuttavaṇṇanā niṭṭhitā. 《无瞋经》释义终。 Tatiyavaggavaṇṇanā niṭṭhitā. 第三品释义终。 Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya 《显扬心义》——《相应部》义注 Sakkasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. 《帝释相应》释义之隐义阐明究竟。 Niṭṭhitā ca sāratthappakāsiniyā 《显扬心义》之 Saṃyuttanikāya-aṭṭhakathāya sagāthāvaggavaṇṇanā. 《相应部》义注之《有偈品》释义。 Paṭhamo bhāgo niṭṭhito. 第一部分终。
English
Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

Français
Canon Pali	Commentaires	Sous-commentaires	Autres
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

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Pali-Kanon	Kommentare	Subkommentare	Sonstige
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

हिंदी
पाली कैनन	कमेंट्री	उप-टिप्पणियाँ	अन्य
1101 पाराजिक पाळि 1102 पाचित्तिय पाळि 1103 महावग्ग पाळि (विनय) 1104 चूळवग्ग पाळि 1105 परिवार पाळि	1201 पाराजिककण्ड अट्ठकथा-1 1202 पाराजिककण्ड अट्ठकथा-2 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-1 1302 सारत्थदीपनी टीका-2 1303 सारत्थदीपनी टीका-3	1401 द्वेमातिकापाळि 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-1 1405 विमतिविनोदनी टीका-2 1406 विनयालंकार टीका-1 1407 विनयालंकार टीका-2 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-1 1411 विनयविनिच्छय टीका-2 1412 पाचित्यादियोजनापाळि 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-1 8402 विसुद्धिमग्ग-2 8403 विसुद्धिमग्ग-महाटीका-1 8404 विसुद्धिमग्ग-महाटीका-2 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अङ्गुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी सङ्गहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवन्दना 8421 कमलाञ्जलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगन्थवंस 8427 सासनवंस 8426 महावंस 8429 मोग्गल्लानब्याकरणं 8428 कच्चायनब्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपञ्चिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गण्ठिपदत्थविनिच्छयसार 8446 कविदप्पणनीति 8447 नीतिमञ्जरी 8445 धम्मनीति 8444 महारहनीति 8441 लोकनीति 8442 सुत्तन्तनीति 8443 सूरस्सतीनीति 8450 चाणक्यनीति 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8451 रसवाहिनी 8452 सीमविसोधनीपाठ 8453 वेस्सन्तरगीति 8454 मोग्गल्लान वुत्तिविवरणपञ्चिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमञ्जरी 8465 पदसाधनं 8466 सद्दबिन्दुपकरणं 8467 कच्चायनधातुमञ्जुसा 8468 सामन्तकूटवण्णना
2101 सीलक्खन्धवग्ग पाळि 2102 महावग्ग पाळि (दीघ) 2103 पाथिकवग्ग पाळि	2201 सीलक्खन्धवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खन्धवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खन्धवग्ग-अभिनवटीका-1 2305 सीलक्खन्धवग्ग-अभिनवटीका-2
3101 मूलपण्णास पाळि 3102 मज्झिमपण्णास पाळि 3103 उपरिपण्णास पाळि	3201 मूलपण्णास अट्ठकथा-1 3202 मूलपण्णास अट्ठकथा-2 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळि 4102 निदानवग्ग पाळि 4103 खन्धवग्ग पाळि 4104 सळायतनवग्ग पाळि 4105 महावग्ग पाळि (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खन्धवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खन्धवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळि 5102 दुकनिपात पाळि 5103 तिकनिपात पाळि 5104 चतुक्कनिपात पाळि 5105 पञ्चकनिपात पाळि 5106 छक्कनिपात पाळि 5107 सत्तकनिपात पाळि 5108 अट्ठकादिनिपात पाळि 5109 नवकनिपात पाळि 5110 दसकनिपात पाळि 5111 एकादसकनिपात पाळि	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पञ्चक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पञ्चक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळि 6102 धम्मपद पाळि 6103 उदान पाळि 6104 इतिवुत्तक पाळि 6105 सुत्तनिपात पाळि 6106 विमानवत्थु पाळि 6107 पेतवत्थु पाळि 6108 थेरगाथा पाळि 6109 थेरीगाथा पाळि 6110 अपदान पाळि-1 6111 अपदान पाळि-2 6112 बुद्धवंस पाळि 6113 चरियापिटक पाळि 6114 जातक पाळि-1 6115 जातक पाळि-2 6116 महानिद्देस पाळि 6117 चूळनिद्देस पाळि 6118 पटिसम्भिदामग्ग पाळि 6119 नेत्तिप्पकरण पाळि 6120 मिलिन्दपञ्ह पाळि 6121 पेटकोपदेस पाळि	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-1 6203 धम्मपद अट्ठकथा-2 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-1 6207 सुत्तनिपात अट्ठकथा-2 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-1 6211 थेरगाथा अट्ठकथा-2 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-1 6214 अपदान अट्ठकथा-2 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-1 6218 जातक अट्ठकथा-2 6219 जातक अट्ठकथा-3 6220 जातक अट्ठकथा-4 6221 जातक अट्ठकथा-5 6222 जातक अट्ठकथा-6 6223 जातक अट्ठकथा-7 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसम्भिदामग्ग अट्ठकथा-1 6227 पटिसम्भिदामग्ग अट्ठकथा-2 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसङ्गणी पाळि 7102 विभङ्ग पाळि 7103 धातुकथा पाळि 7104 पुग्गलपञ्ञत्ति पाळि 7105 कथावत्थु पाळि 7106 यमक पाळि-1 7107 यमक पाळि-2 7108 यमक पाळि-3 7109 पट्ठान पाळि-1 7110 पट्ठान पाळि-2 7111 पट्ठान पाळि-3 7112 पट्ठान पाळि-4 7113 पट्ठान पाळि-5	7201 धम्मसङ्गणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पञ्चपकरण अट्ठकथा	7301 धम्मसङ्गणी-मूलटीका 7302 विभङ्ग-मूलटीका 7303 पञ्चपकरण-मूलटीका 7304 धम्मसङ्गणी-अनुटीका 7305 पञ्चपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसङ्गहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळि

Indonesia
Kanon Pali	Komentar	Sub-komentar	Lainnya
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

日文
パーリ仏典	註釈書	副註釈書	その他
1101 パーラージカ・パーリ 1102 パーチッティヤ・パーリ 1103 マハーヴァッガ・パーリ（ヴィナヤ） 1104 チューラヴァッガ・パーリ 1105 パリヴァーラ・パーリ	1201 パーラージカカンダ・アッタカター-1 1202 パーラージカカンダ・アッタカター-2 1203 パーチッティヤ・アッタカター 1204 マハーヴァッガ・アッタカター（ヴィナヤ） 1205 チューラヴァッガ・アッタカター 1206 パリヴァーラ・アッタカター	1301 サーラッタディーパニー・ティーカー-1 1302 サーラッタディーパニー・ティーカー-2 1303 サーラッタディーパニー・ティーカー-3	1401 ドヴェマーティカー・パーリ 1402 ヴィナヤサンガハ・アッタカター 1403 ヴァジラブッディ・ティーカー 1404 ヴィマティヴィノーダニー・ティーカー-1 1405 ヴィマティヴィノーダニー・ティーカー-2 1406 ヴィナヤーランカーラ・ティーカー-1 1407 ヴィナヤーランカーラ・ティーカー-2 1408 カンカーウィタラニープラーナ・ティーカー 1409 ヴィナヤヴィニッチャヤ-ウッタラヴィニッチャヤ 1410 ヴィナヤヴィニッチャヤ・ティーカー-1 1411 ヴィナヤヴィニッチャヤ・ティーカー-2 1412 パーチッティヤーディヨージャナー・パーリ 1413 クッダシッカー-ムーラシッカー 8401 ヴィスッディマッガ-1 8402 ヴィスッディマッガ-2 8403 ヴィスッディマッガ・マハーティーカー-1 8404 ヴィスッディマッガ・マハーティーカー-2 8405 ヴィスッディマッガ・ニダーナカター 8406 ディーガニカーヤ（プ・ヴィ） 8407 マッジマニカーヤ（プ・ヴィ） 8408 サンユッタニカーヤ（プ・ヴィ） 8409 アングッタラニカーヤ（プ・ヴィ） 8410 ヴィナヤピタカ（プ・ヴィ） 8411 アビダンマピタカ（プ・ヴィ） 8412 アッタカター（プ・ヴィ） 8413 ニルッティディーパニー 8414 パラマッタディーパニー・サンガハマハーティカーパータ 8415 アヌディーパニーパータ 8416 パッターヌッデーサ・ディーパニーパータ 8417 ナマッカラ・ティーカー 8418 マハーパナーマ・パータ 8419 ラッカナート・ブッダトーマナーガーター 8420 スタヴァンダナー 8421 カマラーニャジャリ 8422 ジナランカーラ 8423 パッジャマドゥ 8424 ブッダグナガーター・ヴァリー 8425 チューラガンタヴァンサ 8427 サーサナヴァンサ 8426 マハーヴァンサ 8429 モッガラーナ・ビャーカラナン 8428 カッチャーヤナ・ビャーカラナン 8430 サッダニーティッパカラナン（パダマーラー） 8431 サッダニーティッパカラナン（ダートゥマーラー） 8432 パダルーパシッディ 8433 モッガラーナ・パンチカー 8434 パヨーガシッディ・パータ 8435 ヴットーダヤ・パータ 8436 アビダーナッパディーピカー・パータ 8437 アビダーナッパディーピカー・ティーカー 8438 スボーダーランカーラ・パータ 8439 スボーダーランカーラ・ティーカー 8440 バーラーヴァターラ・ガンティパダッタヴィニッチャヤサーラ 8446 カヴィダッパナニーティ 8447 ニーティマンジャリー 8445 ダンマニーティ 8444 マハーラハニーティ 8441 ローカニーティ 8442 スタンタニーティ 8443 スーラッサティニーティ 8450 チャーナキャニーティ 8448 ナラダッカディーパニー 8449 チャトゥラーラッカディーパニー 8451 ラサヴァーヒニー 8452 シーマヴィソーダニー・パータ 8453 ヴェッサンタラ・ギーティ 8454 モッガラーナ・ヴッティヴィヴァラナパンチカー 8455 トゥーパヴァンサ 8456 ダーターヴァンサ 8457 ダートゥパータヴィラーヴィシニヤー 8458 ダートゥヴァンサ 8459 ハッタヴァナッガラヴィハーラヴァンサ 8460 ジナチャリタヤ 8461 ジナヴァンサディーパン 8462 テーラカターガーター 8463 ミリダ・ティーカー 8464 パダマンジャリー 8465 パダサーダナン 8466 サッダビンドゥパカラナン 8467 カッチャーヤナ・ダートゥマンジューサー 8468 サーマンタクータ・ヴァンナナー
2101 シーラッカンダワッガ・パーリ 2102 マハーワッガ・パーリ（ディーガ） 2103 パーティカワッガ・パーリ	2201 シーラッカンダワッガ・アッタカター 2202 マハーワッガ・アッタカター（ディーガ） 2203 パーティカワッガ・アッタカター	2301 シーラッカンダワッガ・ティーカー 2302 マハーワッガ・ティーカー（ディーガ） 2303 パーティカワッガ・ティーカー 2304 シーラッカンダワッガ・アビナワティーカー-1 2305 シーラッカンダワッガ・アビナワティーカー-2
3101 ムーラパンナーサ・パーリ 3102 マッジマパンナーサ・パーリ 3103 ウパリパンナーサ・パーリ	3201 ムーラパンナーサ・アッタカター-1 3202 ムーラパンナーサ・アッタカター-2 3203 マッジマパンナーサ・アッタカター 3204 ウパリパンナーサ・アッタカター	3301 ムーラパンナーサ・ティーカー 3302 マッジマパンナーサ・ティーカー 3303 ウパリパンナーサ・ティーカー
4101 サガーター・ワッガ・パーリ 4102 ニダーナ・ワッガ・パーリ 4103 カンダ・ワッガ・パーリ 4104 サラーヤタナ・ワッガ・パーリ 4105 マハーワッガ・パーリ（サンユッタ）	4201 サガーター・ワッガ・アッタカター 4202 ニダーナ・ワッガ・アッタカター 4203 カンダ・ワッガ・アッタカター 4204 サラーヤタナ・ワッガ・アッタカター 4205 マハーワッガ・アッタカター（サンユッタ）	4301 サガーター・ワッガ・ティーカー 4302 ニダーナ・ワッガ・ティーカー 4303 カンダ・ワッガ・ティーカー 4304 サラーヤタナ・ワッガ・ティーカー 4305 マハーワッガ・ティーカー（サンユッタ）
5101 エーカカニパータ・パーリ 5102 ドゥカニパータ・パーリ 5103 ティカニパータ・パーリ 5104 チャトゥッカニパータ・パーリ 5105 パンチャカニパータ・パーリ 5106 チャッカニパータ・パーリ 5107 サッタカニパータ・パーリ 5108 アッタカーディニパータ・パーリ 5109 ナヴァカニパータ・パーリ 5110 ダサカニパータ・パーリ 5111 エーカーダサカニパータ・パーリ	5201 エーカカニパータ・アッタカター 5202 ドゥカ・ティカ・チャトゥッカニパータ・アッタカター 5203 パンチャカ・チャッカ・サッタカニパータ・アッタカター 5204 アッタカーディニパータ・アッタカター	5301 エーカカニパータ・ティーカー 5302 ドゥカ・ティカ・チャトゥッカニパータ・ティーカー 5303 パンチャカ・チャッカ・サッタカニパータ・ティーカー 5304 アッタカーディニパータ・ティーカー
6101 クッダカパータ・パーリ 6102 ダンマパダ・パーリ 6103 ウダーナ・パーリ 6104 イティヴッタカ・パーリ 6105 スッタニパータ・パーリ 6106 ヴィマーナヴァットゥ・パーリ 6107 ペーヴァットゥ・パーリ 6108 テーラガーター・パーリ 6109 テーリーガーター・パーリ 6110 アパダーナ・パーリ-1 6111 アパダーナ・パーリ-2 6112 ブッダヴァンサ・パーリ 6113 チャリヤーピタカ・パーリ 6114 ジャータカ・パーリ-1 6115 ジャータカ・パーリ-2 6116 マハーニッデーサ・パーリ 6117 チューラニッデーサ・パーリ 6118 パティサンビダーマッガ・パーリ 6119 ネッティッパカラナ・パーリ 6120 ミリンダパンハ・パーリ 6121 ペータコーパデーサ・パーリ	6201 クッダカパータ・アッタカター 6202 ダンマパダ・アッタカター-1 6203 ダンマパダ・アッタカター-2 6204 ウダーナ・アッタカター 6205 イティヴッタカ・アッタカター 6206 スッタニパータ・アッタカター-1 6207 スッタニパータ・アッタカター-2 6208 ヴィマーナヴァットゥ・アッタカター 6209 ペータヴァットゥ・アッタカター 6210 テーラガーター・アッタカター-1 6211 テーラガーター・アッタカター-2 6212 テーリーガーター・アッタカター 6213 アパダーナ・アッタカター-1 6214 アパダーナ・アッタカター-2 6215 ブッダヴァンサ・アッタカター 6216 チャリヤーピタカ・アッタカター 6217 ジャータカ・アッタカター-1 6218 ジャータカ・アッタカター-2 6219 ジャータカ・アッタカター-3 6220 ジャータカ・アッタカター-4 6221 ジャータカ・アッタカター-5 6222 ジャータカ・アッタカター-6 6223 ジャータカ・アッタカター-7 6224 マハーニッデーサ・アッタカター 6225 チューラニッデーサ・アッタカター 6226 パティサンビダーマッガ・アッタカター-1 6227 パティサンビダーマッガ・アッタカター-2 6228 ネッティッパカラナ・アッタカター	6301 ネッティッパカラナ・ティーカー 6302 ネッティヴィバーヴィニー
7101 ダンマサンガニー・パーリ 7102 ヴィバンガ・パーリ 7103 ダートゥカター・パーリ 7104 プッガラパンニャッティ・パーリ 7105 カター・ヴァットゥ・パーリ 7106 ヤマカ・パーリ-1 7107 ヤマカ・パーリ-2 7108 ヤマカ・パーリ-3 7109 パッターナ・パーリ-1 7110 パッターナ・パーリ-2 7111 パッターナ・パーリ-3 7112 パッターナ・パーリ-4 7113 パッターナ・パーリ-5	7201 ダンマサンガニ・アッタカター 7202 サンモーハヴィノーダニー・アッタカター 7203 パンチャパカラナ・アッタカター	7301 ダンマサンガニー・ムーラティーカー 7302 ヴィバンガ・ムーラティーカー 7303 パンチャパカラナ・ムーラティーカー 7304 ダンマサンガニー・アヌティーカー 7305 パンチャパカラナ・アヌティーカー 7306 アビダンマーヴァターロ・ナーマルーパパリッチェード 7307 アビダンマッタ・サンガホ 7308 アビダンマーヴァターラ・プラーナティーカー 7309 アビダンマ・マーティカーパーリ

ខ្មែរ
ព្រះត្រៃបិដកបាលី	អដ្ឋកថា	ដីកា	ផ្សេងទៀត
1101 បារាជិកបាឡិ 1102 បាចិត្តិយបាឡិ 1103 មហាវគ្គបាឡិ (វិន័យ) 1104 ចូឡវគ្គបាឡិ 1105 បរិវារបាឡិ	1201 បារាជិកកណ្ឌអដ្ឋកថា-១ 1202 បារាជិកកណ្ឌអដ្ឋកថា-២ 1203 បាចិត្តិយអដ្ឋកថា 1204 មហាវគ្គអដ្ឋកថា (វិន័យ) 1205 ចូឡវគ្គអដ្ឋកថា 1206 បរិវារអដ្ឋកថា	1301 សារត្ថទីបនីដីកា-១ 1302 សារត្ថទីបនីដីកា-២ 1303 សារត្ថទីបនីដីកា-៣	1401 ទ្វេមាតិកាបាឡិ 1402 វិនយសង្គហអដ្ឋកថា 1403 វជិរពុទ្ធិដីកា 1404 វិមតិវិនោទនីដីកា-១ 1405 វិមតិវិនោទនីដីកា-២ 1406 វិនយាលង្ការដីកា-១ 1407 វិនយាលង្ការដីកា-២ 1408 កង្ខាវិតរណីបុរាណដីកា 1409 វិនយវិនិច្ឆយ-ឧត្តរវិនិច្ឆយ 1410 វិនយវិនិច្ឆយដីកា-១ 1411 វិនយវិនិច្ឆយដីកា-២ 1412 បាចិត្យាទិយោជនាបាឡិ 1413 ខុទ្ទសិក្ខា-មូលសិក្ខា 8401 វិសុទ្ធិមគ្គ-១ 8402 វិសុទ្ធិមគ្គ-២ 8403 វិសុទ្ធិមគ្គ-មហាដីកា-១ 8404 វិសុទ្ធិមគ្គ-មហាដីកា-២ 8405 វិសុទ្ធិមគ្គ និទានកថា 8406 ទីឃនិកាយ (បុ-វិ) 8407 មជ្ឈិមនិកាយ (បុ-វិ) 8408 សំយុត្តនិកាយ (បុ-វិ) 8409 អង្គុត្តរនិកាយ (បុ-វិ) 8410 វិនយបិដក (បុ-វិ) 8411 អភិធម្មបិដក (បុ-វិ) 8412 អដ្ឋកថា (បុ-វិ) 8413 និរុត្តិទីបនី 8414 បរមត្ថទីបនី សង្គហមហាដីកាបាឋ 8415 អនុទីបនីបាឋ 8416 បដ្ឋានុទ្ទេស ទីបនីបាឋ 8417 នមក្ការដីកា 8418 មហាបណាមបាឋ 8419 លក្ខណាតោ ពុទ្ធថោមនាគាថា 8420 សុតវន្ទនា 8421 កមលាញ្ជលិ 8422 ជិនាលង្ការ 8423 បជ្ជមធុ 8424 ពុទ្ធគុណគាថាវលី 8425 ចូឡគន្ថវង្ស 8427 សាសនវង្ស 8426 មហាវង្ស 8429 មោគ្គល្លានព្យាករណំ 8428 កច្ចាយនព្យាករណំ 8430 សទ្ទនីតិប្បករណំ (បទមាលា) 8431 សទ្ទនីតិប្បករណំ (ធាតុមាលា) 8432 បទរូបសិទ្ធិ 8433 មោគ្គល្លានបញ្ចិកា 8434 បយោគសិទ្ធិបាឋ 8435 វុត្តោទយបាឋ 8436 អភិធានប្បទីបិកាបាឋ 8437 អភិធានប្បទីបិកាដីកា 8438 សុពោធាលង្ការបាឋ 8439 សុពោធាលង្ការដីកា 8440 បាលាវតារ គណ្ឋិបទត្ថវិនិច្ឆយសារ 8446 កវិទប្បណនីតិ 8447 នីតិមញ្ជរី 8445 ធម្មនីតិ 8444 មហារហនីតិ 8441 លោកនីតិ 8442 សុត្តន្តនីតិ 8443 សូរស្សតិនីតិ 8450 ចាណក្យនីតិ 8448 នរទក្ខទីបនី 8449 ចតុរារក្ខទីបនី 8451 រសវាហិនី 8452 សីមវិសោធនីបាឋ 8453 វេស្សន្តរគីតិ 8454 មោគ្គល្លាន វុត្តិវិវរណបញ្ចិកា 8455 ថូបវង្ស 8456 ទាឋាវង្ស 8457 ធាតុបាឋវិលាសិនិយា 8458 ធាតុវង្ស 8459 ហត្ថវនគល្លវិហារវង្ស 8460 ជិនចរិតយ 8461 ជិនវង្សទីបំ 8462 តេលកដាហគាថា 8463 មិលិទដីកា 8464 បទមញ្ជរី 8465 បទសាធនំ 8466 សទ្ទពិន្ទុបករណំ 8467 កច្ចាយនធាតុមញ្ជុសា 8468 សាមន្តកូដវណ្ណនា
2101 សីលក្ខន្ធវគ្គបាឡិ 2102 មហាវគ្គបាឡិ (ទីឃ) 2103 បាថិកវគ្គបាឡិ	2201 សីលក្ខន្ធវគ្គអដ្ឋកថា 2202 មហាវគ្គអដ្ឋកថា (ទីឃ) 2203 បាថិកវគ្គអដ្ឋកថា	2301 សីលក្ខន្ធវគ្គដីកា 2302 មហាវគ្គដីកា (ទីឃ) 2303 បាថិកវគ្គដីកា 2304 សីលក្ខន្ធវគ្គ-អភិនវដីកា-១ 2305 សីលក្ខន្ធវគ្គ-អភិនវដីកា-២
3101 មូលបណ្ណាសបាឡិ 3102 មជ្ឈិមបណ្ណាសបាឡិ 3103 ឧបរិបណ្ណាសបាឡិ	3201 មូលបណ្ណាសអដ្ឋកថា-១ 3202 មូលបណ្ណាសអដ្ឋកថា-២ 3203 មជ្ឈិមបណ្ណាសអដ្ឋកថា 3204 ឧបរិបណ្ណាសអដ្ឋកថា	3301 មូលបណ្ណាសដីកា 3302 មជ្ឈិមបណ្ណាសដីកា 3303 ឧបរិបណ្ណាសដីកា
4101 សគាថាវគ្គបាឡិ 4102 និទានវគ្គបាឡិ 4103 ខន្ធវគ្គបាឡិ 4104 សឡាយតនវគ្គបាឡិ 4105 មហាវគ្គបាឡិ (សំយុត្ត)	4201 សគាថាវគ្គអដ្ឋកថា 4202 និទានវគ្គអដ្ឋកថា 4203 ខន្ធវគ្គអដ្ឋកថា 4204 សឡាយតនវគ្គអដ្ឋកថា 4205 មហាវគ្គអដ្ឋកថា (សំយុត្ត)	4301 សគាថាវគ្គដីកា 4302 និទានវគ្គដីកា 4303 ខន្ធវគ្គដីកា 4304 សឡាយតនវគ្គដីកា 4305 មហាវគ្គដីកា (សំយុត្ត)
5101 ឯកកនិបាតបាឡិ 5102 ទុកនិបាតបាឡិ 5103 តិកនិបាតបាឡិ 5104 ចតុក្កនិបាតបាឡិ 5105 បញ្ចកនិបាតបាឡិ 5106 ឆក្កនិបាតបាឡិ 5107 សត្តកនិបាតបាឡិ 5108 អដ្ឋកាទិនិបាតបាឡិ 5109 នវកនិបាតបាឡិ 5110 ទសកនិបាតបាឡិ 5111 ឯកាទសកនិបាតបាឡិ	5201 ឯកកនិបាតអដ្ឋកថា 5202 ទុក-តិក-ចតុក្កនិបាតអដ្ឋកថា 5203 បញ្ចក-ឆក្ក-សត្តកនិបាតអដ្ឋកថា 5204 អដ្ឋកាទិនិបាតអដ្ឋកថា	5301 ឯកកនិបាតដីកា 5302 ទុក-តិក-ចតុក្កនិបាតដីកា 5303 បញ្ចក-ឆក្ក-សត្តកនិបាតដីកា 5304 អដ្ឋកាទិនិបាតដីកា
6101 ខុទ្ទកបាឋបាឡិ 6102 ធម្មបទបាឡិ 6103 ឧទានបាឡិ 6104 ឥតិវុត្តកបាឡិ 6105 សុត្តនិបាតបាឡិ 6106 វិមានវត្ថុបាឡិ 6107 បេតវត្ថុបាឡិ 6108 ថេរគាថាបាឡិ 6109 ថេរីគាថាបាឡិ 6110 អបទានបាឡិ-១ 6111 អបទានបាឡិ-២ 6112 ពុទ្ធវង្សបាឡិ 6113 ចរិយាបិដកបាឡិ 6114 ជាតកបាឡិ-១ 6115 ជាតកបាឡិ-២ 6116 មហានិទ្ទេសបាឡិ 6117 ចូឡនិទ្ទេសបាឡិ 6118 បដិសម្ភិទាមគ្គបាឡិ 6119 នេត្តិប្បករណបាឡិ 6120 មិលិន្ទបញ្ហាបាឡិ 6121 បេដកោបទេសបាឡិ	6201 ខុទ្ទកបាឋអដ្ឋកថា 6202 ធម្មបទអដ្ឋកថា-១ 6203 ធម្មបទអដ្ឋកថា-២ 6204 ឧទានអដ្ឋកថា 6205 ឥតិវុត្តកអដ្ឋកថា 6206 សុត្តនិបាតអដ្ឋកថា-១ 6207 សុត្តនិបាតអដ្ឋកថា-២ 6208 វិមានវត្ថុអដ្ឋកថា 6209 បេតវត្ថុអដ្ឋកថា 6210 ថេរគាថាអដ្ឋកថា-១ 6211 ថេរគាថាអដ្ឋកថា-២ 6212 ថេរីគាថាអដ្ឋកថា 6213 អបទានអដ្ឋកថា-១ 6214 អបទានអដ្ឋកថា-២ 6215 ពុទ្ធវង្សអដ្ឋកថា 6216 ចរិយាបិដកអដ្ឋកថា 6217 ជាតកអដ្ឋកថា-១ 6218 ជាតកអដ្ឋកថា-២ 6219 ជាតកអដ្ឋកថា-៣ 6220 ជាតកអដ្ឋកថា-៤ 6221 ជាតកអដ្ឋកថា-៥ 6222 ជាតកអដ្ឋកថា-៦ 6223 ជាតកអដ្ឋកថា-៧ 6224 មហានិទ្ទេសអដ្ឋកថា 6225 ចូឡនិទ្ទេសអដ្ឋកថា 6226 បដិសម្ភិទាមគ្គអដ្ឋកថា-១ 6227 បដិសម្ភិទាមគ្គអដ្ឋកថា-២ 6228 នេត្តិប្បករណអដ្ឋកថា	6301 នេត្តិប្បករណដីកា 6302 នេត្តិវិភាវិនី
7101 ធម្មសង្គណីបាឡិ 7102 វិភង្គបាឡិ 7103 ធាតុកថាបាឡិ 7104 បុគ្គលបញ្ញត្តិបាឡិ 7105 កថាវត្ថុបាឡិ 7106 យមកបាឡិ-១ 7107 យមកបាឡិ-២ 7108 យមកបាឡិ-៣ 7109 បដ្ឋានបាឡិ-១ 7110 បដ្ឋានបាឡិ-២ 7111 បដ្ឋានបាឡិ-៣ 7112 បដ្ឋានបាឡិ-៤ 7113 បដ្ឋានបាឡិ-៥	7201 ធម្មសង្គណិអដ្ឋកថា 7202 សម្មោហវិនោទនីអដ្ឋកថា 7203 បញ្ចបករណអដ្ឋកថា	7301 ធម្មសង្គណី-មូលដីកា 7302 វិភង្គ-មូលដីកា 7303 បញ្ចបករណ-មូលដីកា 7304 ធម្មសង្គណី-អនុដីកា 7305 បញ្ចបករណ-អនុដីកា 7306 អភិធម្មាវតារោ-នាមរូបបរិច្ឆេទោ 7307 អភិធម្មត្ថសង្គហោ 7308 អភិធម្មាវតារ-បុរាណដីកា 7309 អភិធម្មមាតិកាបាឡិ

한국인
팔리 대장경	주석서	부주석서	기타
1101 빠라지카 빨리 1102 빠찟띠야 빨리 1103 마하왁가 빨리 (비나야) 1104 출라왁가 빨리 1105 빠리와라 빨리	1201 빠라지까깐다 앗타카타-1 1202 빠라지까깐다 앗타카타-2 1203 빠찟띠야 앗타카타 1204 마하왁가 앗타카타 (비나야) 1205 출라왁가 앗타카타 1206 빠리와라 앗타카타	1301 사랏타디빠니 띠까-1 1302 사랏타디빠니 띠까-2 1303 사랏타디빠니 띠까-3	1401 드베마띠까빨리 1402 위나야상가하 앗타카타 1403 와지라붓디 띠까 1404 위마띠위노다니 띠까-1 1405 위마띠위노다니 띠까-2 1406 위나야랑까라 띠까-1 1407 위나야랑까라 띠까-2 1408 깡카위따라니뿌라나 띠까 1409 위나야위닛차야-웃따라위닛차야 1410 위나야위닛차야 띠까-1 1411 위나야위닛차야 띠까-2 1412 빠찟땨디요자나빨리 1413 쿳닷시카-물라시카 8401 위숟디막가-1 8402 위숟디막가-2 8403 위숟디막가-마하띠까-1 8404 위숟디막가-마하띠까-2 8405 위숟디막가 니다나까타 8406 디가니까야 (뿌-위) 8407 맛지마니까야 (뿌-위) 8408 삼윳따니까야 (뿌-위) 8409 앙굳따라니까야 (뿌-위) 8410 위나야삐따까 (뿌-위) 8411 아비담마삐따까 (뿌-위) 8412 앗타카타 (뿌-위) 8413 니룻띠디빠니 8414 빠라맛타디빠니 상가하마하띠까빠타 8415 아누디빠니빠타 8416 빳타누ㄸ데사 디빠니빠타 8417 나막까라띠까 8418 마하빠나마빠타 8419 락카나또 붓다토마나가타 8420 수타완다나 8421 까말란자리 8422 지나랑까라 8423 빳자마두 8424 붓다구나가타왈리 8425 출라간타왕사 8427 사사나왕사 8426 마하왕사 8429 목갈라나뱌까라낭 8428 깟차야나뱌까라낭 8430 삿다니띠빠까라낭 (빠다말라) 8431 삿다니띠빠까라낭 (다두말라) 8432 빠다루빠싣디 8433 목갈라나빤찌까 8434 빠요가싣디빠타 8435 붇또다야빠타 8436 아비다나빠디피까빠타 8437 아비다나빠디피까띠까 8438 수보다랑까라빠타 8439 수보다랑까라띠까 8440 발라와따라 간티빠닷타위닛차야사라 8446 까위닷빠나니띠 8447 니띠만자리 8445 담마니띠 8444 마하라하니띠 8441 로까니띠 8442 숫딴따니띠 8443 수랏사띠니띠 8450 짜낙야니띠 8448 나라닥카디빠니 8449 짜뚜라락카디빠니 8451 라사와히니 8452 시마위소다니빠타 8453 웨산따라기띠 8454 목갈라나 붇띠위와라나빤찌까 8455 투빠왕사 8456 다타왕사 8457 다두빠타윌라시니야 8458 다두왕사 8459 핟타와나갈라위하라왕사 8460 지나짜리따야 8461 지나왕사디빵 8462 떼라까타하가타 8463 밀리다띠까 8464 빠다만자리 8465 빠다사다낭 8466 삿다빈두빠까라낭 8467 깟차야나다두만주사 8468 사만따꿋타완나나
2101 실락칸다왁가 빨리 2102 마하왁가 빨리 (디가) 2103 빠티까왁가 빨리	2201 실락칸다왁가 앗타카타 2202 마하왁가 앗타카타 (디가) 2203 빠티까왁가 앗타카타	2301 실락칸다왁가 띠까 2302 마하왁가 띠까 (디가) 2303 빠티까왁가 띠까 2304 실락칸다왁가-아비나와띠까-1 2305 실락칸다왁가-아비나와띠까-2
3101 물라빤나사 빨리 3102 맛지마빤나사 빨리 3103 우빠리빤나사 빨리	3201 물라빤나사 앗타카타-1 3202 물라빤나사 앗타카타-2 3203 맛지마빤나사 앗타카타 3204 우빠리빤나사 앗타카타	3301 물라빤나사 띠까 3302 맛지마빤나사 띠까 3303 우빠리빤나사 띠까
4101 사가타왁가 빨리 4102 니다나왁가 빨리 4103 칸다왁가 빨리 4104 살라야따나왁가 빨리 4105 마하왁가 빨리 (삼윳따)	4201 사가타왁가 앗타카타 4202 니다나왁가 앗타카타 4203 칸다왁가 앗타카타 4204 살라야따나왁가 앗타카타 4205 마하왁가 앗타카타 (삼윳따)	4301 사가타왁가 띠까 4302 니다나왁가 띠까 4303 칸다왁가 띠까 4304 살라야따나왁가 띠까 4305 마하왁가 띠까 (삼윳따)
5101 에까까니빠따 빨리 5102 두까니빠따 빨리 5103 띠까니빠따 빨리 5104 짜뚝까니빠따 빨리 5105 빤짜까니빠따 빨리 5106 착까니빠따 빨리 5107 삿따까니빠따 빨리 5108 앗타까디니빠따 빨리 5109 나와까니빠따 빨리 5110 다사까니빠따 빨리 5111 에까다사까니빠따 빨리	5201 에까까니빠따 앗타카타 5202 두까-띠까-짜뚝까니빠따 앗타카타 5203 빤짜까-착까-삿따까니빠따 앗타카타 5204 앗타까디니빠따 앗타카타	5301 에까까니빠따 띠까 5302 두까-띠까-짜뚝까니빠따 띠까 5303 빤짜까-착까-삿따까니빠따 띠까 5304 앗타까디니빠따 띠까
6101 쿳닥까빠타 빨리 6102 담마빠다 빨리 6103 우다나 빨리 6104 이띠웃따까 빨리 6105 숫따니빠따 빨리 6106 위마나왓투 빨리 6107 베따왓투 빨리 6108 테라가타 빨리 6109 테리가타 빨리 6110 아빠다나 빨리-1 6111 아빠다나 빨리-2 6112 붓다왕사 빨리 6113 짜리야삐따까 빨리 6114 자따까 빨리-1 6115 자따까 빨리-2 6116 마하닷데사 빨리 6117 출라닷데사 빨리 6118 빠티삼비다막가 빨리 6119 넷띠빠까라나 빨리 6120 밀린다빤하 빨리 6121 뻬따꼬빠데사 빨리	6201 쿳닥까빠타 앗타카타 6202 담마빠다 앗타카타-1 6203 담마빠다 앗타카타-2 6204 우다나 앗타카타 6205 이띠웃따까 앗타카타 6206 숫따니빠따 앗타카타-1 6207 숫따니빠따 앗타카타-2 6208 위마나왓투 앗타카타 6209 베따왓투 앗타카타 6210 테라가타 앗타카타-1 6211 테라가타 앗타카타-2 6212 테리가타 앗타카타 6213 아빠다나 앗타카타-1 6214 아빠다나 앗타카타-2 6215 붓다왕사 앗타카타 6216 짜리야삐따까 앗타카타 6217 자따까 앗타카타-1 6218 자따까 앗타카타-2 6219 자따까 앗타카타-3 6220 자따까 앗타카타-4 6221 자따까 앗타카타-5 6222 자따까 앗타카타-6 6223 자따까 앗타카타-7 6224 마하닷데사 앗타카타 6225 출라닷데사 앗타카타 6226 빠티삼비다막가 앗타카타-1 6227 빠티삼비다막가 앗타카타-2 6228 넷띠빠까라나 앗타카타	6301 넷띠빠까라나 띠까 6302 넷띠위바비니
7101 담마상가니 빨리 7102 위방가 빨리 7103 다뚜까타 빨리 7104 뿍갈라빤냣띠 빨리 7105 까타왓투 빨리 7106 야마까 빨리-1 7107 야마까 빨리-2 7108 야마까 빨리-3 7109 빳타나 빨리-1 7110 빳타나 빨리-2 7111 빳타나 빨리-3 7112 빳타나 빨리-4 7113 빳타나 빨리-5	7201 담마상가니 앗타카타 7202 삼모하위노다니 앗타카타 7203 빤짜빠까라나 앗타카타	7301 담마상가니-물라띠까 7302 위방가-물라띠까 7303 빤짜빠까라나-물라띠까 7304 담마상가니-아누띠까 7305 빤짜빠까라나-아누띠까 7306 아비담마와따로-나마루빠빠릳체도 7307 아비담맛타상가호 7308 아비담마와따라-뿌라나띠까 7309 아비담마마띠까빨리

ອັກສອນລາວ
ປາລີ	ອັດຖະກະຖາ	ຏີກາ	ອັນຍາ
1101 ປາຣາຊິກະ ປາລີ 1102 ປາຈິດຕິຍະ ປາລີ 1103 ມະຫາວັກຄະ ປາລີ (ວິໄນ) 1104 ຈູລະວັກຄະ ປາລີ 1105 ປະລິວາລະ ປາລີ	1201 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-1 1202 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-2 1203 ປາຈິດຕິຍະ ອັດຖະກະຖາ 1204 ມະຫາວັກຄະ ອັດຖະກະຖາ (ວິໄນ) 1205 ຈູລະວັກຄະ ອັດຖະກະຖາ 1206 ປະລິວາລະ ອັດຖະກະຖາ	1301 ສາຣັດຖະທີປະນີ ຏີກາ-1 1302 ສາຣັດຖະທີປະນີ ຏີກາ-2 1303 ສາຣັດຖະທີປະນີ ຏີກາ-3	1401 ທເວມາຕິກາປາລີ 1402 ວິນະຍະສັງຄະຫະ ອັດຖະກະຖາ 1403 ວະຊິລະພຸດທິ ຏີກາ 1404 ວິມະຕິວິໂນທະນີ ຏີກາ-1 1405 ວິມະຕິວິໂນທະນີ ຏີກາ-2 1406 ວິນະຍາລັງກາລະ ຏີກາ-1 1407 ວິນະຍາລັງກາລະ ຏີກາ-2 1408 ກັງຂາວິຕະຣະນີປຸຣານະ ຏີກາ 1409 ວິນະຍະວິນິດສະຍະ-ອຸຕຕະຣະວິນິດສະຍະ 1410 ວິນະຍະວິນິດສະຍະ ຏີກາ-1 1411 ວິນະຍະວິນິດສະຍະ ຏີກາ-2 1412 ປາຈິຕະຍາທິໂຍຊະນາປາລີ 1413 ຂຸທະທະສິກຂາ-ມູລະສິກຂາ 8401 ວິສຸດທິມັກຄະ-1 8402 ວິສຸດທິມັກຄະ-2 8403 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-1 8404 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-2 8405 ວິສຸດທິມັກຄະ ນິທານະກະຖາ 8406 ທີຆະນິກາຍະ (ປຸ-ວິ) 8407 ມັດຊິມະນິກາຍະ (ປຸ-ວິ) 8408 ສັງຍຸຕຕະນິກາຍະ (ປຸ-ວິ) 8409 ອັງຄຸຕຕະລະນິກາຍະ (ປຸ-ວິ) 8410 ວິນະຍະປິຕະກະ (ປຸ-ວິ) 8411 ອະພິທັມມະປິຕະກະ (ປຸ-ວິ) 8412 ອັດຖະກະຖາ (ປຸ-ວິ) 8413 ນິລຸຕຕິທີປະນີ 8414 ປະຣະມັດຖະທີປະນີ ສັງຄະຫະມະຫາຏີກາປາຖະ 8415 ອະນຸທີປະນີປາຖະ 8416 ປັດຖານຸທເທສະ ທີປະນີປາຖະ 8417 ນະມັກກາລະຏີກາ 8418 ມະຫາປະຖາມະປາຖະ 8419 ລັກຂະນາໂຕ ພຸດທະຖະມະນາຄາຖາ 8420 ສຸຕະວັນທະນາ 8421 ກະມະລາຍຈະລິ 8422 ຊິນາລັງກາລະ 8423 ປັດຊະມະທຸ 8424 ພຸດທະຄຸນະຄາຖາວະລີ 8425 ຈູລະຄັນຖະວັງສະ 8426 ມະຫາວັງສະ 8427 ສາສະນະວັງສະ 8428 ກັດຈາຍະນະພະຍາກະລະນັງ 8429 ມົກຄັນທານະພະຍາກະລະນັງ 8430 ສັດທະນີຕິປະກະລະນັງ (ປະທະມາລາ) 8431 ສັດທະນີຕິປະກະລະນັງ (ຘາຕຸມາລາ) 8432 ປະທະຣູປະສິດທິ 8433 ໂມຄັນທານະປັນຈິກາ 8434 ປະໂຍຄະສິດທິປາຖະ 8435 ວຸຕະໂທຍະປາຖະ 8436 ອະພິທານະປະປະທີປິກາປາຖະ 8437 ອະພິທານະປະປະທີປິກາຏີກາ 8438 ສຸໂພທາລັງກາລະປາຖະ 8439 ສຸໂພທາລັງກາລະຏີກາ 8440 ພາລາວະຕາລະ ຄັນຖິປະທັດຖະວິນິດສະຍະສາລະ 8441 ໂລກະນີຕິ 8442 ສຸດຕັນຕະນີຕິ 8443 ສູລັດສະຕິນີຕິ 8444 ມະຫາລະຫະນີຕິ 8445 ທັມມະນີຕິ 8446 ກະວິທັບປະຖານີຕິ 8447 ນີຕິມັນຊະລີ 8448 ນະລະທັກຂະທີປະນີ 8449 ຈະຕຸຣາລັກຂະທີປະນີ 8450 ຈານັກຍະນີຕິ 8451 ລະສະວາຫິນີ 8452 ສີມາວິໂສທະນີປາຖະ 8453 ເວສສັນຕະລະຄີຕິ 8454 ໂມຄັນທານະ ວຸຕຕິວິວະລະນະປັນຈິກາ 8455 ຖູປະວັງສະ 8456 ທາຐາວັງສະ 8457 ຘາຕຸປາຖະວິລາສິນີຍາ 8458 ຘາຕຸວັງສະ 8459 ຫັດຖະວະນະຄັນລະວິຫາລະວັງສະ 8460 ຊິນະຈະລິຕະຍະ 8461 ຊິນະວັງສະທີປັງ 8462 ເຕລະກະຕາຫາຄາຖາ 8463 ມິລິທະຏີກາ 8464 ປະທະມັນຊະລີ 8465 ປະທະສາຘະນັງ 8466 ສັດທະພິນທຸປະກະລະນັງ 8467 ກັດຈາຍະນະຘາຕຸມັນຊຸສາ 8468 ສາມັນຕະກູຏະວັນນະນາ
2101 ສີລັກຂັນທະວັກຄະ ປາລີ 2102 ມະຫາວັກຄະ ປາລີ (ທີຆະ) 2103 ປາຖິກະວັກຄະ ປາລີ	2201 ສີລັກຂັນທະວັກຄະ ອັດຖະກະຖາ 2202 ມະຫາວັກຄະ ອັດຖະກະຖາ (ທີຆະ) 2203 ປາຖິກະວັກຄະ ອັດຖະກະຖາ	2301 ສີລັກຂັນທະວັກຄະ ຏີກາ 2302 ມະຫາວັກຄະ ຏີກາ (ທີຆະ) 2303 ປາຖິກະວັກຄະ ຏີກາ 2304 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-1 2305 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-2
3101 ມູລະປັນຍາສະ ປາລີ 3102 ມັດຊິມະປັນຍາສະ ປາລີ 3103 ອຸປະລິປັນຍາສະ ປາລີ	3201 ມູລະປັນຍາສະ ອັດຖະກະຖາ-1 3202 ມູລະປັນຍາສະ ອັດຖະກະຖາ-2 3203 ມັດຊິມະປັນຍາສະ ອັດຖະກະຖາ 3204 ອຸປະລິປັນຍາສະ ອັດຖະກະຖາ	3301 ມູລະປັນຍາສະ ຏີກາ 3302 ມັດຊິມະປັນຍາສະ ຏີກາ 3303 ອຸປະລິປັນຍາສະ ຏີກາ
4101 ສະຄາຖາວັກຄະ ປາລີ 4102 ນິທານະວັກຄະ ປາລີ 4103 ຂັນທະວັກຄະ ປາລີ 4104 ສະຫຼາຍາຕະນະວັກຄະ ປາລີ 4105 ມະຫາວັກຄະ ປາລີ (ສັງຍຸຕຕະ)	4201 ສະຄາຖາວັກຄະ ອັດຖະກະຖາ 4202 ນິທານະວັກຄະ ອັດຖະກະຖາ 4203 ຂັນທະວັກຄະ ອັດຖະກະຖາ 4204 ສະຫຼາຍາຕະນະວັກຄະ ອັດຖະກະຖາ 4205 ມະຫາວັກຄະ ອັດຖະກະຖາ (ສັງຍຸຕຕະ)	4301 ສະຄາຖາວັກຄະ ຏີກາ 4302 ນິທານະວັກຄະ ຏີກາ 4303 ຂັນທະວັກຄະ ຏີກາ 4304 ສະຫຼາຍາຕະນະວັກຄະ ຏີກາ 4305 ມະຫາວັກຄະ ຏີກາ (ສັງຍຸຕຕະ)
5101 ເອກະກະນິປາຕະ ປາລີ 5102 ທຸກະນິປາຕະ ປາລີ 5103 ຕິກະນິປາຕະ ປາລີ 5104 ຈະຕຸກກະນິປາຕະ ປາລີ 5105 ປັຈຈະກະນິປາຕະ ປາລີ 5106 ຉັກກະນິປາຕະ ປາລີ 5107 ສັດຕະກະນິປາຕະ ປາລີ 5108 ອັດຖະກາທິນິປາຕະ ປາລີ 5109 ນະວະກະນິປາຕະ ປາລີ 5110 ທະສະກະນິປາຕະ ປາລີ 5111 ເອກາທະສະກະນິປາຕະ ປາລີ	5201 ເອກະກະນິປາຕະ ອັດຖະກະຖາ 5202 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ອັດຖະກະຖາ 5203 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ອັດຖະກະຖາ 5204 ອັດຖະກາທິນິປາຕະ ອັດຖະກະຖາ	5301 ເອກະກະນິປາຕະ ຏີກາ 5302 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ຏີກາ 5303 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ຏີກາ 5304 ອັດຖະກາທິນິປາຕະ ຏີກາ
6101 ຂຸທະທະກະປາຖະ ປາລີ 6102 ທຳມະປະທະ ປາລີ 6103 ອຸທານະ ປາລີ 6104 ອິຕິວຸຕຕະກະ ປາລີ 6105 ສຸດຕະນິປາຕະ ປາລີ 6106 ວິມານະວັດຖຸ ປາລີ 6107 ເປຕະວັດຖຸ ປາລີ 6108 ເຖລະຄາຖາ ປາລີ 6109 ເຖລີຄາຖາ ປາລີ 6110 ອະປະທານະ ປາລີ-1 6111 ອະປະທານະ ປາລີ-2 6112 ພຸດທະວັງສະ ປາລີ 6113 ຈະຣິຍາປິຕະກະ ປາລີ 6114 ຊາຕະກະ ປາລີ-1 6115 ຊາຕະກະ ປາລີ-2 6116 ມະຫານິທເທສະ ປາລີ 6117 ຈູລະນິທເທສະ ປາລີ 6118 ປະຕິສັມພິທາມັກຄະ ປາລີ 6119 ເນຕຕິປະກະລະນະ ປາລີ 6120 ມິລິນທະປັນຫາ ປາລີ 6121 ເປຏະກົປເທສະ ປາລີ	6201 ຂຸທະທະກະປາຖະ ອັດຖະກະຖາ 6202 ທຳມະປະທະ ອັດຖະກະຖາ-1 6203 ທຳມະປະທະ ອັດຖະກະຖາ-2 6204 ອຸທານະ ອັດຖະກະຖາ 6205 ອິຕິວຸຕຕະກະ ອັດຖະກະຖາ 6206 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-1 6207 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-2 6208 ວິມານະວັດຖຸ ອັດຖະກະຖາ 6209 ເປຕະວັດຖຸ ອັດຖະກະຖາ 6210 ເຖລະຄາຖາ ອັດຖະກະຖາ-1 6211 ເຖລະຄາຖາ ອັດຖະກະຖາ-2 6212 ເຖລີຄາຖາ ອັດຖະກະຖາ 6213 ອະປະທານະ ອັດຖະກະຖາ-1 6214 ອະປະທານະ ອັດຖະກະຖາ-2 6215 ພຸດທະວັງສະ ອັດຖະກະຖາ 6216 ຈະຣິຍາປິຕະກະ ອັດຖະກະຖາ 6217 ຊາຕະກະ ອັດຖະກະຖາ-1 6218 ຊາຕະກະ ອັດຖະກະຖາ-2 6219 ຊາຕະກະ ອັດຖະກະຖາ-3 6220 ຊາຕະກະ ອັດຖະກະຖາ-4 6221 ຊາຕະກະ ອັດຖະກະຖາ-5 6222 ຊາຕະກະ ອັດຖະກະຖາ-6 6223 ຊາຕະກະ ອັດຖະກະຖາ-7 6224 ມະຫານິທເທສະ ອັດຖະກະຖາ 6225 ຈູລະນິທເທສະ ອັດຖະກະຖາ 6226 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-1 6227 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-2 6228 ເນຕຕິປະກະລະນະ ອັດຖະກະຖາ	6301 ເນຕຕິປະກະລະນະ ຏີກາ 6302 ເນຕຕິວິພາວິນີ
7101 ທຳມະສັງຄະນີ ປາລີ 7102 ວິພັງຄະ ປາລີ 7103 ຘາຕຸກະຖາ ປາລີ 7104 ປຸກຄະລະປັນຍັດຕິ ປາລີ 7105 ກະຖາວັດຖຸ ປາລີ 7106 ຍະມະກະ ປາລີ-1 7107 ຍະມະກະ ປາລີ-2 7108 ຍະມະກະ ປາລີ-3 7109 ປັດຖານະ ປາລີ-1 7110 ປັດຖານະ ປາລີ-2 7111 ປັດຖານະ ປາລີ-3 7112 ປັດຖານະ ປາລີ-4 7113 ປັດຖານະ ປາລີ-5	7201 ທຳມະສັງຄະນິ ອັດຖະກະຖາ 7202 ສັມໂມຫະວິໂນທະນີ ອັດຖະກະຖາ 7203 ປັຈຈະປະກະລະນະ ອັດຖະກະຖາ	7301 ທຳມະສັງຄະນີ-ມູລະຏີກາ 7302 ວິພັງຄະ-ມູລະຏີກາ 7303 ປັຈຈະປະກະລະນະ-ມູລະຏີກາ 7304 ທຳມະສັງຄະນີ-ອະນຸຏີກາ 7305 ປັຈຈະປະກະລະນະ-ອະນຸຏີກາ 7306 ອະພິທັມມາວະຕາໂຣ-ນາມະຣູປະປະຣິຈເທໂທ 7307 ອະພິທັມມັດຖະສັງຄະໂຫ 7308 ອະພິທັມມາວະຕາລະ-ປຸຣານະຏີກາ 7309 ອະພິທັມມາມາຕິກາປາລີ

मराठी
पाळी	अट्ठकथा	टीका	अन्य
1101 पाराजिक पाळी 1102 पाचित्तिय पाळी 1103 महावग्ग पाळी (विनय) 1104 चूळवग्ग पाळी 1105 परिवार पाळी	1201 पाराजिककंड अट्ठकथा-१ 1202 पाराजिककंड अट्ठकथा-२ 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-१ 1302 सारत्थदीपनी टीका-२ 1303 सारत्थदीपनी टीका-३	1401 द्वेमातिकापाळी 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-१ 1405 विमतिविनोदनी टीका-२ 1406 विनयालंकार टीका-१ 1407 विनयालंकार टीका-२ 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-१ 1411 विनयविनिच्छय टीका-२ 1412 पाचित्यादियोजनापाळी 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-१ 8402 विसुद्धिमग्ग-२ 8403 विसुद्धिमग्ग-महाटीका-१ 8404 विसुद्धिमग्ग-महाटीका-२ 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अंगुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी संगहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवंदना 8421 कमलांजलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगंथवंस 8426 महावंस 8427 सासनवंस 8428 कच्चायनव्याकरणं 8429 मोग्गल्लानव्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपंचिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गंठिपदत्थविनिच्छयसार 8441 लोकनीति 8442 सुत्तंतनीति 8443 सूरस्सतीनीति 8444 महारहनीति 8445 धम्मनीति 8446 कविदप्पणनीति 8447 नीतिमंजरी 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8450 चाणक्यनीति 8451 रसवाहिनी 8452 सीमाविसोधनीपाठ 8453 वेस्संतरगीति 8454 मोग्गल्लान वुत्तिविवरणपंचिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमंजरी 8465 पदसाधनं 8466 सद्दबिंदुपकरणं 8467 कच्चायनधातुमंजुसा 8468 सामंतकूटवण्णना
2101 सीलक्खंधवग्ग पाळी 2102 महावग्ग पाळी (दीघ) 2103 पाथिकवग्ग पाळी	2201 सीलक्खंधवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खंधवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खंधवग्ग-अभिनवटीका-१ 2305 सीलक्खंधवग्ग-अभिनवटीका-२
3101 मूलपण्णास पाळी 3102 मज्झिमपण्णास पाळी 3103 उपरिपण्णास पाळी	3201 मूलपण्णास अट्ठकथा-१ 3202 मूलपण्णास अट्ठकथा-२ 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळी 4102 निदानवग्ग पाळी 4103 खंधवग्ग पाळी 4104 सळायतनवग्ग पाळी 4105 महावग्ग पाळी (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खंधवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खंधवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळी 5102 दुकनिपात पाळी 5103 तिकनिपात पाळी 5104 चतुक्कनिपात पाळी 5105 पंचकनिपात पाळी 5106 छक्कनिपात पाळी 5107 सत्तकनिपात पाळी 5108 अट्ठकादिनिपात पाळी 5109 नवकनिपात पाळी 5110 दसकनिपात पाळी 5111 एकादसकनिपात पाळी	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पंचक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पंचक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळी 6102 धम्मपद पाळी 6103 उदान पाळी 6104 इतिवुत्तक पाळी 6105 सुत्तनिपात पाळी 6106 विमानवत्थु पाळी 6107 पेतवत्थु पाळी 6108 थेरगाथा पाळी 6109 थेरीगाथा पाळी 6110 अपदान पाळी-१ 6111 अपदान पाळी-२ 6112 बुद्धवंस पाळी 6113 चरियापिटक पाळी 6114 जातक पाळी-१ 6115 जातक पाळी-२ 6116 महानिद्देस पाळी 6117 चूळनिद्देस पाळी 6118 पटिसंभिदामग्ग पाळी 6119 नेत्तिप्पकरण पाळी 6120 मिलिंदपंह पाळी 6121 पेटकोपदेस पाळी	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-१ 6203 धम्मपद अट्ठकथा-२ 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-१ 6207 सुत्तनिपात अट्ठकथा-२ 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-१ 6211 थेरगाथा अट्ठकथा-२ 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-१ 6214 अपदान अट्ठकथा-२ 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-१ 6218 जातक अट्ठकथा-२ 6219 जातक अट्ठकथा-३ 6220 जातक अट्ठकथा-४ 6221 जातक अट्ठकथा-५ 6222 जातक अट्ठकथा-६ 6223 जातक अट्ठकथा-७ 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसंभिदामग्ग अट्ठकथा-१ 6227 पटिसंभिदामग्ग अट्ठकथा-२ 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसंगणी पाळी 7102 विभंग पाळी 7103 धातुकथा पाळी 7104 पुग्गलपंयत्ति पाळी 7105 कथावत्थु पाळी 7106 यमक पाळी-१ 7107 यमक पाळी-२ 7108 यमक पाळी-३ 7109 पट्ठान पाळी-१ 7110 पट्ठान पाळी-२ 7111 पट्ठान पाळी-३ 7112 पट्ठान पाळी-४ 7113 पट्ठान पाळी-५	7201 धम्मसंगणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पंचपकरण अट्ठकथा	7301 धम्मसंगणी-मूलटीका 7302 विभंग-मूलटीका 7303 पंचपकरण-मूलटीका 7304 धम्मसंगणी-अनुटीका 7305 पंचपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसंगहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळी

မြန်မာ
ပါဠိတော်	အဋ္ဌကထာ	ဋီကာ	အခြား
1101 ပါရာဇိက ပါဠိ 1102 ပါစိတ္တိယ ပါဠိ 1103 မဟာဝဂ္ဂ ပါဠိ (ဝိနယ) 1104 စူဠဝဂ္ဂ ပါဠိ 1105 ပရိဝါရ ပါဠိ	1201 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၁ 1202 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၂ 1203 ပါစိတ္တိယ အဋ္ဌကထာ 1204 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဝိနယ) 1205 စူဠဝဂ္ဂ အဋ္ဌကထာ 1206 ပရိဝါရ အဋ္ဌကထာ	1301 သာရတ္ထဒီပနီ ဋီကာ-၁ 1302 သာရတ္ထဒီပနီ ဋီကာ-၂ 1303 သာရတ္ထဒီပနီ ဋီကာ-၃	1401 ဒွေမာတိကာပါဠိ 1402 ဝိနယသင်္ဂဟ အဋ္ဌကထာ 1403 ဝဇိရဗုဒ္ဓိ ဋီကာ 1404 ဝိမတိဝိနောဒနီ ဋီကာ-၁ 1405 ဝိမတိဝိနောဒနီ ဋီကာ-၂ 1406 ဝိနယာလင်္ကာရ ဋီကာ-၁ 1407 ဝိနယာလင်္ကာရ ဋီကာ-၂ 1408 ကင်္ခာဝိတရဏီပုရာဏ ဋီကာ 1409 ဝိနယဝိနိစ္ဆယ-ဥတ္တရဝိနိစ္ဆယ 1410 ဝိနယဝိနိစ္ဆယ ဋီကာ-၁ 1411 ဝိနယဝိနိစ္ဆယ ဋီကာ-၂ 1412 ပါစိတျာဒိယောဇနာပါဠိ 1413 ခုဒ္ဒသိက္ခာ-မူလသိက္ခာ 8401 ဝိသုဒ္ဓိမဂ္ဂ-၁ 8402 ဝိသုဒ္ဓိမဂ္ဂ-၂ 8403 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၁ 8404 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၂ 8405 ဝိသုဒ္ဓိမဂ္ဂ နိဒါနကထာ 8406 ဒီဃနိကာယ (ပု-ဝိ) 8407 မဇ္ဈိမနိကာယ (ပု-ဝိ) 8408 သံယုတ္တနိကာယ (ပု-ဝိ) 8409 အင်္ဂုတ္တရနိကာယ (ပု-ဝိ) 8410 ဝိနယပိဋက (ပု-ဝိ) 8411 အဘိဓမ္မပိဋက (ပု-ဝိ) 8412 အဋ္ဌကထာ (ပု-ဝိ) 8413 နိရုတ္တိဒီပနီ 8414 ပရမတ္ထဒီပနီ သင်္ဂဟမဟာဋီကာပါဌ 8415 အနုဒီပနီပါဌ 8416 ပဋ္ဌာနုဒ္ဒေသ ဒီပနီပါဌ 8417 နမက္ကာရဋီကာ 8418 မဟာပဏာမပါဌ 8419 လက္ခဏာတော ဗုဒ္ဓထောမနာဂါထာ 8420 သုတဝန္ဒနာ 8421 ကမလာဉ္ဇလိ 8422 ဇိနာလင်္ကာရ 8423 ပဇ္ဇမဓု 8424 ဗုဒ္ဓဂုဏဂါထာဝလီ 8425 စူဠဂန္ထဝံသ 8427 သာသနဝံသ 8426 မဟာဝံသ 8429 မောဂ္ဂလ္လာနဗျာကရဏံ 8428 ကစ္စာယနဗျာကရဏံ 8430 သဒ္ဒနီတိပ္ပကရဏံ (ပဒမာလာ) 8431 သဒ္ဒနီတိပ္ပကရဏံ (ဓါတုမာလာ) 8432 ပဒရူပသိဒ္ဓိ 8433 မောဂလ္လာနပဉ္စိကာ 8434 ပယောဂသိဒ္ဓိပါဌ 8435 ဝုတ္တောဒယပါဌ 8436 အဘိဓါနပ္ပဒီပိကာပါဌ 8437 အဘိဓါနပ္ပဒီပိကာဋီကာ 8438 သုဗောဓါလင်္ကာရပါဌ 8439 သုဗောဓါလင်္ကာရဋီကာ 8440 ဗာလာဝတာရ ဂဏ္ဌိပဒတ္ထဝိနိစ္ဆယသာရ 8446 ကဝိဒပ္ပဏနီတိ 8447 နီတိမဉ္ဇရီ 8445 ဓမ္မနီတိ 8444 မဟာရဟနီတိ 8441 လောကနီတိ 8442 သုတ္တန္တနီတိ 8443 သူရဿတိနီတိ 8450 စာဏကျနီတိ 8448 နရဒက္ခဒီပနီ 8449 စတုရာရက္ခဒီပနီ 8451 ရသဝါဟိနီ 8452 သီမဝိသောဓနီပါဌ 8453 ဝေဿန္တရဂီတိ 8454 မောဂ္ဂလ္လာန ဝုတ္တိဝိဝရဏပဉ္စိကာ 8455 ထူပဝံသ 8456 ဒါဌာဝံသ 8457 ဓါတုပါဌဝိလာသိနိယာ 8458 ဓါတုဝံသ 8459 ဟတ္ထဝနဂလ္လဝိဟာရဝံသ 8460 ဇိနစရိတယ 8461 ဇိနဝံသဒီပံ 8462 တေလကဋာဟဂါထာ 8463 မိလိဒဋီကာ 8464 ပဒမဉ္ဇရီ 8465 ပဒသာဓနံ 8466 သဒ္ဒဗိန္ဒုပကရဏံ 8467 ကစ္စာယနဓါတုမဉ္ဇုသာ 8468 သာမန္တကူဋဝဏ္ဏနာ
2101 သီလက္ခန္ဓဝဂ္ဂ ပါဠိ 2102 မဟာဝဂ္ဂ ပါဠိ (ဒီဃ) 2103 ပါထိကဝဂ္ဂ ပါဠိ	2201 သီလက္ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 2202 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဒီဃ) 2203 ပါထိကဝဂ္ဂ အဋ္ဌကထာ	2301 သီလက္ခန္ဓဝဂ္ဂ ဋီကာ 2302 မဟာဝဂ္ဂ ဋီကာ (ဒီဃ) 2303 ပါထိကဝဂ္ဂ ဋီကာ 2304 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၁ 2305 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၂
3101 မူလပဏ္ဏာသ ပါဠိ 3102 မဇ္ဈိမပဏ္ဏာသ ပါဠိ 3103 ဥပရိပဏ္ဏာသ ပါဠိ	3201 မူလပဏ္ဏာသ အဋ္ဌကထာ-၁ 3202 မူလပဏ္ဏာသ အဋ္ဌကထာ-၂ 3203 မဇ္ဈိမပဏ္ဏာသ အဋ္ဌကထာ 3204 ဥပရိပဏ္ဏာသ အဋ္ဌကထာ	3301 မူလပဏ္ဏာသ ဋီကာ 3302 မဇ္ဈိမပဏ္ဏာသ ဋီကာ 3303 ဥပရိပဏ္ဏာသ ဋီကာ
4101 သဂါထာဝဂ္ဂ ပါဠိ 4102 နိဒါနဝဂ္ဂ ပါဠိ 4103 ခန္ဓဝဂ္ဂ ပါဠိ 4104 သဠာယတနဝဂ္ဂ ပါဠိ 4105 မဟာဝဂ္ဂ ပါဠိ (သံယုတ္တ)	4201 သဂါထာဝဂ္ဂ အဋ္ဌကထာ 4202 နိဒါနဝဂ္ဂ အဋ္ဌကထာ 4203 ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 4204 သဠာယတနဝဂ္ဂ အဋ္ဌကထာ 4205 မဟာဝဂ္ဂ အဋ္ဌကထာ (သံယုတ္တ)	4301 သဂါထာဝဂ္ဂ ဋီကာ 4302 နိဒါနဝဂ္ဂ ဋီကာ 4303 ခန္ဓဝဂ္ဂ ဋီကာ 4304 သဠာယတနဝဂ္ဂ ဋီကာ 4305 မဟာဝဂ္ဂ ဋီကာ (သံယုတ္တ)
5101 ဧကကနိပါတ ပါဠိ 5102 ဒုကနိပါတ ပါဠိ 5103 တိကနိပါတ ပါဠိ 5104 စတုက္ကနိပါတ ပါဠိ 5105 ပဉ္စကနိပါတ ပါဠိ 5106 ဆက္ကနိပါတ ပါဠိ 5107 သတ္တကနိပါတ ပါဠိ 5108 အဋ္ဌကာဒိနိပါတ ပါဠိ 5109 နဝကနိပါတ ပါဠိ 5110 ဒသကနိပါတ ပါဠိ 5111 ဧကာဒသကနိပါတ ပါဠိ	5201 ဧကကနိပါတ အဋ္ဌကထာ 5202 ဒုက-တိက-စတုက္ကနိပါတ အဋ္ဌကထာ 5203 ပဉ္စက-ဆက္က-သတ္တကနိပါတ အဋ္ဌကထာ 5204 အဋ္ဌကာဒိနိပါတ အဋ္ဌကထာ	5301 ဧကကနိပါတ ဋီကာ 5302 ဒုက-တိက-စတုက္ကနိပါတ ဋီကာ 5303 ပဉ္စက-ဆက္က-သတ္တကနိပါတ ဋီကာ 5304 အဋ္ဌကာဒိနိပါတ ဋီကာ
6101 ခုဒ္ဒကပါဌ ပါဠိ 6102 ဓမ္မပဒ ပါဠိ 6103 ဥဒါန ပါဠိ 6104 ဣတိဝုတ္တက ပါဠိ 6105 သုတ္တနိပါတ ပါဠိ 6106 ဝိမာနဝတ္ထု ပါဠိ 6107 ပေတဝတ္ထု ပါဠိ 6108 ထေရဂါထာ ပါဠိ 6109 ထေရီဂါထာ ပါဠိ 6110 အပဒါန ပါဠိ-၁ 6111 အပဒါန ပါဠိ-၂ 6112 ဗုဒ္ဓဝံသ ပါဠိ 6113 စရိယာပိဋက ပါဠိ 6114 ဇာတက ပါဠိ-၁ 6115 ဇာတက ပါဠိ-၂ 6116 မဟာနိဒ္ဒေသ ပါဠိ 6117 စူဠနိဒ္ဒေသ ပါဠိ 6118 ပဋိသမ္ဘိဒါမဂ္ဂ ပါဠိ 6119 နေတ္တိပ္ပကရဏ ပါဠိ 6120 မိလိန္ဒပဉှ ပါဠိ 6121 ပေဋကောပဒေသ ပါဠိ	6201 ခုဒ္ဒကပါဌ အဋ္ဌကထာ 6202 ဓမ္မပဒ အဋ္ဌကထာ-၁ 6203 ဓမ္မပဒ အဋ္ဌကထာ-၂ 6204 ဥဒါန အဋ္ဌကထာ 6205 ဣတိဝုတ္တက အဋ္ဌကထာ 6206 သုတ္တနိပါတ အဋ္ဌကထာ-၁ 6207 သုတ္တနိပါတ အဋ္ဌကထာ-၂ 6208 ဝိမာနဝတ္ထု အဋ္ဌကထာ 6209 ပေတဝတ္ထု အဋ္ဌကထာ 6210 ထေရဂါထာ အဋ္ဌကထာ-၁ 6211 ထေရဂါထာ အဋ္ဌကထာ-၂ 6212 ထေရီဂါထာ အဋ္ဌကထာ 6213 အပဒါန အဋ္ဌကထာ-၁ 6214 အပဒါန အဋ္ဌကထာ-၂ 6215 ဗုဒ္ဓဝံသ အဋ္ဌကထာ 6216 စရိယာပိဋက အဋ္ဌကထာ 6217 ဇာတက အဋ္ဌကထာ-၁ 6218 ဇာတက အဋ္ဌကထာ-၂ 6219 ဇာတက အဋ္ဌကထာ-၃ 6220 ဇာတက အဋ္ဌကထာ-၄ 6221 ဇာတက အဋ္ဌကထာ-၅ 6222 ဇာတက အဋ္ဌကထာ-၆ 6223 ဇာတက အဋ္ဌကထာ-၇ 6224 မဟာနိဒ္ဒေသ အဋ္ဌကထာ 6225 စူဠနိဒ္ဒေသ အဋ္ဌကထာ 6226 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၁ 6227 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၂ 6228 နေတ္တိပ္ပကရဏ အဋ္ဌကထာ	6301 နေတ္တိပ္ပကရဏ ဋီကာ 6302 နေတ္တိဝိဘာဝိနီ
7101 ဓမ္မသင်္ဂဏီ ပါဠိ 7102 ဝိဘင်္ဂ ပါဠိ 7103 ဓါတုကထာ ပါဠိ 7104 ပုဂ္ဂလပညတ္တိ ပါဠိ 7105 ကထာဝတ္ထု ပါဠိ 7106 ယမက ပါဠိ-၁ 7107 ယမက ပါဠိ-၂ 7108 ယမက ပါဠိ-၃ 7109 ပဋ္ဌာန ပါဠိ-၁ 7110 ပဋ္ဌာန ပါဠိ-၂ 7111 ပဋ္ဌာန ပါဠိ-၃ 7112 ပဋ္ဌာန ပါဠိ-၄ 7113 ပဋ္ဌာန ပါဠိ-၅	7201 ဓမ္မသင်္ဂဏိ အဋ္ဌကထာ 7202 သမ္မောဟဝိနောဒနီ အဋ္ဌကထာ 7203 ပဉ္စပကရဏ အဋ္ဌကထာ	7301 ဓမ္မသင်္ဂဏီ-မူလဋီကာ 7302 ဝိဘင်္ဂ-မူလဋီကာ 7303 ပဉ္စပကရဏ-မူလဋီကာ 7304 ဓမ္မသင်္ဂဏီ-အနုဋီကာ 7305 ပဉ္စပကရဏ-အနုဋီကာ 7306 အဘိဓမ္မာဝတာရော-နာမရူပပရိစ္ဆေဒေါ 7307 အဘိဓမ္မတ္ထသင်္ဂဟော 7308 အဘိဓမ္မာဝတာရ-ပုရာဏဋီကာ 7309 အဘိဓမ္မမာတိကာပါဠိ

português
Páli	Aṭṭhakathā	Ṭīkā	Outro
1101 Ofensas Graves (Pārājika) 1102 Ofensas Leves (Pācittiya) 1103 Grande Seção do Vīnaya (Mahāvagga) 1104 Pequena Seção do Vīnaya (Cūḷavagga) 1105 Apêndice do Vīnaya (Parivāra)	1201 Comentário das Ofensas Graves - Vol. 1 1202 Comentário das Ofensas Graves - Vol. 2 1203 Comentário das Ofensas Leves 1204 Comentário da Grande Seção do Vīnaya 1205 Comentário da Pequena Seção do Vīnaya 1206 Comentário do Apêndice do Vīnaya	1301 Subcomentário que Elucida o Sentido Essencial - Vol. 1 1302 Subcomentário que Elucida o Sentido Essencial - Vol. 2 1303 Subcomentário que Elucida o Sentido Essencial - Vol. 3	1401 Texto das Duas Matrizes 1402 Comentário do Compêndio do Vīnaya 1403 Subcomentário de Vajirabuddhi 1404 Subcomentário que Dissipa Dúvidas - Vol. 1 1405 Subcomentário que Dissipa Dúvidas - Vol. 2 1406 Subcomentário do Ornamento do Vīnaya - Vol. 1 1407 Subcomentário do Ornamento do Vīnaya - Vol. 2 1408 Antigo Subcomentário que Supera Dúvidas 1409 Decisão sobre o Vīnaya e Decisão Superior 1410 Subcomentário da Decisão sobre o Vīnaya - Vol. 1 1411 Subcomentário da Decisão sobre o Vīnaya - Vol. 2 1412 Texto da Aplicação das Regras 1413 Pequeno Treinamento e Treinamento Fundamental 8401 Caminho da Purificação - Vol. 1 8402 Caminho da Purificação - Vol. 2 8403 Grande Subcomentário do Caminho da Purificação - Vol. 1 8404 Grande Subcomentário do Caminho da Purificação - Vol. 2 8405 História da Origem do Caminho da Purificação 8406 Coleção dos Longos Discursos (índice Pāli-Vietnamita) 8407 Coleção dos Discursos Médios (índice Pāli-Vietnamita) 8408 Coleção dos Discursos Agrupados (índice Pāli-Vietnamita) 8409 Coleção dos Discursos Numerados (índice Pāli-Vietnamita) 8410 Cesto da Disciplina (índice Pāli-Vietnamita) 8411 Cesto do Abhidhamma (índice Pāli-Vietnamita) 8412 Comentários (índice Pāli-Vietnamita) 8413 Elucidação da Etimologia 8414 Grande Subcomentário do Compêndio que Elucida o Sentido Supremo 8415 Texto do Subcomentário Elucidativo 8416 Texto Elucidativo sobre a Exposição das Condições 8417 Subcomentário da Saudação 8418 Grande Texto de Saudação 8419 Versos de Louvor a Buda pelos Sinais 8420 Saudação com Recitação 8421 Oferenda de Lótus 8422 Ornamento dos Vencedores 8423 Mel dos Versos 8424 Coleção de Versos sobre as Qualidades de Buda 8425 Pequena Crônica dos Livros 8427 Crônica do Ensinamento 8426 Grande Crônica 8429 Gramática de Moggallāna 8428 Gramática de Kaccāyana 8430 Tratado sobre a Gramática - Série de Palavras 8431 Tratado sobre a Gramática - Série de Raízes 8432 Realização das Formas das Palavras 8433 Comentário de Moggallāna 8434 Texto sobre a Realização da Aplicação 8435 Texto sobre a Origem dos Versos 8436 Texto do Dicionário Iluminado 8437 Subcomentário do Dicionário Iluminado 8438 Texto sobre o Ornamento da Boa Compreensão 8439 Subcomentário do Ornamento da Boa Compreensão 8440 Essência da Decisão sobre os Termos do Glossário de Bālāvatāra 8446 Ética do Poeta 8447 Coleção de Ética 8445 Ética do Dhamma 8444 Grande Ética Secreta 8441 Ética do Mundo 8442 Ética dos Suttas 8443 Ética do Herói 8450 Ética de Cāṇakya 8448 Elucidação sobre os Perigos para os Homens 8449 Elucidação sobre as Quatro Proteções 8451 O Fluxo do Sabor - Histórias Edificantes 8452 Texto sobre a Purificação dos Limites 8453 Canto de Vessantara 8454 Explicação do Comentário de Moggallāna 8455 Crônica das Estupas 8456 Crônica da Relíquia do Dente 8457 O Esplendor da Leitura dos Elementos 8458 Crônica das Relíquias 8459 Crônica do Mosteiro de Hatthavanagalla 8460 História do Vencedor 8461 Ilha da Linhagem dos Vencedores 8462 Versos da Panela de Óleo 8463 Subcomentário de Milinda 8464 Cacho de Flores de Palavras 8465 Realização das Palavras 8466 Tratado sobre os Pontos da Gramática 8467 Coleção de Raízes de Kaccāyana 8468 Descrição do Pico de Sāmantakūṭa
2101 Seção da Moralidade - Dīgha 2102 Grande Seção - Dīgha 2103 Seção de Pāthika - Dīgha	2201 Comentário da Seção da Moralidade - Dīgha 2202 Comentário da Grande Seção - Dīgha 2203 Comentário da Seção de Pāthika - Dīgha	2301 Subcomentário da Seção da Moralidade - Dīgha 2302 Subcomentário da Grande Seção - Dīgha 2303 Subcomentário da Seção de Pāthika - Dīgha 2304 Novo Subcomentário da Seção da Moralidade - Vol. 1 2305 Novo Subcomentário da Seção da Moralidade - Vol. 2
3101 Cinquenta Discursos Fundamentais - Majjhima 3102 Cinquenta Discursos Médios - Majjhima 3103 Cinquenta Discursos Superiores - Majjhima	3201 Comentário dos Cinquenta Fundamentais - Vol. 1 3202 Comentário dos Cinquenta Fundamentais - Vol. 2 3203 Comentário dos Cinquenta Médios 3204 Comentário dos Cinquenta Superiores	3301 Subcomentário dos Cinquenta Fundamentais 3302 Subcomentário dos Cinquenta Médios 3303 Subcomentário dos Cinquenta Superiores
4101 Seção com Versos - Saṃyutta 4102 Seção das Causas - Saṃyutta 4103 Seção dos Agregados - Saṃyutta 4104 Seção das Seis Bases dos Sentidos - Saṃyutta 4105 Grande Seção - Saṃyutta	4201 Comentário da Seção com Versos - Saṃyutta 4202 Comentário da Seção das Causas - Saṃyutta 4203 Comentário da Seção dos Agregados - Saṃyutta 4204 Comentário da Seção das Seis Bases - Saṃyutta 4205 Comentário da Grande Seção - Saṃyutta	4301 Subcomentário da Seção com Versos - Saṃyutta 4302 Subcomentário da Seção das Causas - Saṃyutta 4303 Subcomentário da Seção dos Agregados - Saṃyutta 4304 Subcomentário da Seção das Seis Bases - Saṃyutta 4305 Subcomentário da Grande Seção - Saṃyutta
5101 Grupos de Um - Aṅguttara 5102 Grupos de Dois - Aṅguttara 5103 Grupos de Três - Aṅguttara 5104 Grupos de Quatro - Aṅguttara 5105 Grupos de Cinco - Aṅguttara 5106 Grupos de Seis - Aṅguttara 5107 Grupos de Sete - Aṅguttara 5108 Grupos de Oito, etc. - Aṅguttara 5109 Grupos de Nove - Aṅguttara 5110 Grupos de Dez - Aṅguttara 5111 Grupos de Onze - Aṅguttara	5201 Comentário dos Grupos de Um - Aṅguttara 5202 Comentário dos Grupos de Dois, Três e Quatro 5203 Comentário dos Grupos de Cinco, Seis e Sete 5204 Comentário dos Grupos de Oito, etc.	5301 Subcomentário dos Grupos de Um - Aṅguttara 5302 Subcomentário dos Grupos de Dois, Três e Quatro 5303 Subcomentário dos Grupos de Cinco, Seis e Sete 5304 Subcomentário dos Grupos de Oito, etc.
6101 Pequena Leitura (Khuddakapāṭha) 6102 Versos do Dhamma (Dhammapada) 6103 Exclamações Inspiradas (Udāna) 6104 Assim Foi Dito (Itivuttaka) 6105 Coleção de Discursos (Suttanipāta) 6106 Histórias das Mansões Celestiais 6107 Histórias dos Fantasmas 6108 Versos dos Monges Anciãos 6109 Versos das Monjas Anciãs 6110 Histórias Passadas - Vol. 1 6111 Histórias Passadas - Vol. 2 6112 História dos Budas (Buddhavaṃsa) 6113 Cesto das Condutas (Cariyāpiṭaka) 6114 Histórias de Nascimentos - Vol. 1 6115 Histórias de Nascimentos - Vol. 2 6116 Grande Exposição (Mahāniddesa) 6117 Pequena Exposição (Cūḷaniddesa) 6118 Caminho da Discriminação Analítica 6119 O Guia (Nettippakaraṇa) 6120 As Perguntas de Milinda 6121 Instrução do Cesto (Peṭakopadesa)	6201 Comentário da Pequena Leitura 6202 Comentário do Dhammapada - Vol. 1 6203 Comentário do Dhammapada - Vol. 2 6204 Comentário do Udāna 6205 Comentário do Itivuttaka 6206 Comentário do Suttanipāta - Vol. 1 6207 Comentário do Suttanipāta - Vol. 2 6208 Comentário das Histórias das Mansões 6209 Comentário das Histórias dos Fantasmas 6210 Comentário dos Versos dos Monges - Vol. 1 6211 Comentário dos Versos dos Monges - Vol. 2 6212 Comentário dos Versos das Monjas 6213 Comentário das Histórias Passadas - Vol. 1 6214 Comentário das Histórias Passadas - Vol. 2 6215 Comentário da História dos Budas 6216 Comentário do Cesto das Condutas 6217 Comentário das Histórias de Nascimentos - Vol. 1 6218 Comentário das Histórias de Nascimentos - Vol. 2 6219 Comentário das Histórias de Nascimentos - Vol. 3 6220 Comentário das Histórias de Nascimentos - Vol. 4 6221 Comentário das Histórias de Nascimentos - Vol. 5 6222 Comentário das Histórias de Nascimentos - Vol. 6 6223 Comentário das Histórias de Nascimentos - Vol. 7 6224 Comentário da Grande Exposição 6225 Comentário da Pequena Exposição 6226 Comentário do Caminho da Discriminação - Vol. 1 6227 Comentário do Caminho da Discriminação - Vol. 2 6228 Comentário do Guia	6301 Subcomentário do Guia 6302 Elucidação do Guia
7101 Enumeração dos Fenômenos (Dhammasaṅgaṇī) 7102 Análise (Vibhaṅga) 7103 Discurso sobre os Elementos (Dhātukathā) 7104 Designação das Pessoas (Puggalapaññatti) 7105 Pontos da Discussão (Kathāvatthu) 7106 O Livro dos Pares - Vol. 1 7107 O Livro dos Pares - Vol. 2 7108 O Livro dos Pares - Vol. 3 7109 Condições de Originação - Vol. 1 7110 Condições de Originação - Vol. 2 7111 Condições de Originação - Vol. 3 7112 Condições de Originação - Vol. 4 7113 Condições de Originação - Vol. 5	7201 Comentário da Enumeração dos Fenômenos 7202 Comentário que Dissipa a Confusão 7203 Comentário dos Cinco Tratados	7301 Subcomentário Principal da Enumeração dos Fenômenos 7302 Subcomentário Principal da Análise 7303 Subcomentário Principal dos Cinco Tratados 7304 Subcomentário Secundário da Enumeração dos Fenômenos 7305 Subcomentário Secundário dos Cinco Tratados 7306 Introdução ao Abhidhamma - Análise de Nome e Forma 7307 Compêndio do Abhidhamma 7308 Antigo Subcomentário da Introdução ao Abhidhamma 7309 Matriz do Abhidhamma

русский
Палийский канон	Комментарии	Субкомментарии	Другое
1101 Параджика-пали 1102 Пачиттия-пали 1103 Махавагга-пали (Виная) 1104 Чулавагга-пали 1105 Паривара-пали	1201 Параджиканда-аттхакатха-1 1202 Параджиканда-аттхакатха-2 1203 Пачиттия-аттхакатха 1204 Махавагга-аттхакатха (Виная) 1205 Чулавагга-аттхакатха 1206 Паривара-аттхакатха	1301 Сараттхадипани-тика-1 1302 Сараттхадипани-тика-2 1303 Сараттхадипани-тика-3	1401 Двематика-пали 1402 Винаясангаха-аттхакатха 1403 Ваджирабуддхи-тика 1404 Вимативинодани-тика-1 1405 Вимативинодани-тика-2 1406 Винаяланкара-тика-1 1407 Винаяланкара-тика-2 1408 Канкхавитаранипурана-тика 1409 Винаявиниччая-уттаравиниччая 1410 Винаявиниччая-тика-1 1411 Винаявиниччая-тика-2 1412 Пачиттиядийоджана-пали 1413 Кхуддасиккха-муласиккха 8401 Висуддхимагга-1 8402 Висуддхимагга-2 8403 Висуддхимагга-махатика-1 8404 Висуддхимагга-махатика-2 8405 Висуддхимагга-ниданакатха 8406 Дигханикая (пу-ви) 8407 Мадджхиманикая (пу-ви) 8408 Самъюттаникая (пу-ви) 8409 Ангуттараникая (пу-ви) 8410 Винаяпитака (пу-ви) 8411 Абхидхаммапитака (пу-ви) 8412 Аттхакатха (пу-ви) 8413 Нируттидипани 8414 Параматтхадипани Сангахамахатикапатха 8415 Анудипанипатха 8416 Паттхануддеса дипанипатха 8417 Намаккаратика 8418 Махапанамапатха 8419 Лаккханато буддхатхоманагатха 8420 Сутавандана 8421 Камаланджали 8422 Джиналанкара 8423 Паджамадху 8424 Буддхагунагатхавали 8425 Чулагантхавамса 8427 Сасанавамса 8426 Махавамса 8429 Моггалланабьякарана 8428 Каччаянабьякарана 8430 Садданитиппакарана (падамала) 8431 Садданитиппакарана (дхатумала) 8432 Падарупасиддхи 8433 Могалланапанчика 8434 Пайогасиддхипатха 8435 Вуттодаяпатха 8436 Абхидханаппадипикапатха 8437 Абхидханаппадипикатика 8438 Субодхаланкарапатха 8439 Субодхаланкаратика 8440 Балаватара гантхипадаттхавиниччаясара 8446 Кавидаппананити 8447 Нитиманджари 8445 Дхамманити 8444 Махараханити 8441 Локанити 8442 Суттантанити 8443 Сурассатинити 8450 Чанакьянити 8448 Нарадаккхадипани 8449 Чатурараккхадипани 8451 Расавахини 8452 Симависодханипатха 8453 Вессантарагити 8454 Моггаллана вуттививаранапанчика 8455 Тхупавамса 8456 Датхавамса 8457 Дхатупатхавиласиния 8458 Дхатувамса 8459 Хаттхаванагаллавихаравамса 8460 Джиначаритая 8461 Джинавамсадипа 8462 Телакатахагатха 8463 Милидатика 8464 Падаманджари 8465 Падасадхана 8466 Саддабиндупакарана 8467 Каччаянадхатуманджуса 8468 Самантакутаваннана
2101 Силаккхандхавагга-пали 2102 Махавагга-пали (Дигха) 2103 Патхикавагга-пали	2201 Силаккхандхавагга-аттхакатха 2202 Махавагга-аттхакатха (Дигха) 2203 Патхикавагга-аттхакатха	2301 Силаккхандхавагга-тика 2302 Махавагга-тика (Дигха) 2303 Патхикавагга-тика 2304 Силаккхандхавагга-абхинаватика-1 2305 Силаккхандхавагга-абхинаватика-2
3101 Мулапаннаса-пали 3102 Мадджхимапаннаса-пали 3103 Упарипаннаса-пали	3201 Мулапаннаса-аттхакатха-1 3202 Мулапаннаса-аттхакатха-2 3203 Мадджхимапаннаса-аттхакатха 3204 Упарипаннаса-аттхакатха	3301 Мулапаннаса-тика 3302 Мадджхимапаннаса-тика 3303 Упарипаннаса-тика
4101 Сагатхавагга-пали 4102 Ниданавагга-пали 4103 Кхандхавагга-пали 4104 Салаятанавагга-пали 4105 Махавагга-пали (Самъютта)	4201 Сагатхавагга-аттхакатха 4202 Ниданавагга-аттхакатха 4203 Кхандхавагга-аттхакатха 4204 Салаятанавагга-аттхакатха 4205 Махавагга-аттхакатха (Самъютта)	4301 Сагатхавагга-тика 4302 Ниданавагга-тика 4303 Кхандхавагга-тика 4304 Салаятанавагга-тика 4305 Махавагга-тика (Самъютта)
5101 Экаканипата-пали 5102 Дуканипата-пали 5103 Тиканипата-пали 5104 Чатукканипата-пали 5105 Панчаканипата-пали 5106 Чхакканипата-пали 5107 Саттаканипата-пали 5108 Аттхакадинипата-пали 5109 Наваканипата-пали 5110 Дасаканипата-пали 5111 Экадасаканипата-пали	5201 Экаканипата-аттхакатха 5202 Дука-тика-чатукканипата-аттхакатха 5203 Панчака-чхакка-саттаканипата-аттхакатха 5204 Аттхакадинипата-аттхакатха	5301 Экаканипата-тика 5302 Дука-тика-чатукканипата-тика 5303 Панчака-чхакка-саттаканипата-тика 5304 Аттхакадинипата-тика
6101 Кхуддакапатха-пали 6102 Дхаммапада-пали 6103 Удана-пали 6104 Итивуттака-пали 6105 Суттанипата-пали 6106 Виманаваттху-пали 6107 Петаваттху-пали 6108 Тхерагатха-пали 6109 Тхеригатха-пали 6110 Ападана-пали-1 6111 Ападана-пали-2 6112 Буддхавамса-пали 6113 Чарияпитака-пали 6114 Джатака-пали-1 6115 Джатака-пали-2 6116 Маханиддеса-пали 6117 Чуланиддеса-пали 6118 Патисамбхидамагга-пали 6119 Неттиппакарана-пали 6120 Милиндапаньха-пали 6121 Петакопадеса-пали	6201 Кхуддакапатха-аттхакатха 6202 Дхаммапада-аттхакатха-1 6203 Дхаммапада-аттхакатха-2 6204 Удана-аттхакатха 6205 Итивуттака-аттхакатха 6206 Суттанипата-аттхакатха-1 6207 Суттанипата-аттхакатха-2 6208 Виманаваттху-аттхакатха 6209 Петаваттху-аттхакатха 6210 Тхерагатха-аттхакатха-1 6211 Тхерагатха-аттхакатха-2 6212 Тхеригатха-аттхакатха 6213 Ападана-аттхакатха-1 6214 Ападана-аттхакатха-2 6215 Буддхавамса-аттхакатха 6216 Чарияпитака-аттхакатха 6217 Джатака-аттхакатха-1 6218 Джатака-аттхакатха-2 6219 Джатака-аттхакатха-3 6220 Джатака-аттхакатха-4 6221 Джатака-аттхакатха-5 6222 Джатака-аттхакатха-6 6223 Джатака-аттхакатха-7 6224 Маханиддеса-аттхакатха 6225 Чуланиддеса-аттхакатха 6226 Патисамбхидамагга-аттхакатха-1 6227 Патисамбхидамагга-аттхакатха-2 6228 Неттиппакарана-аттхакатха	6301 Неттиппакарана-тика 6302 Неттивибхавини
7101 Дхаммасангани-пали 7102 Вибханга-пали 7103 Дхатукатха-пали 7104 Пуггалапаннятти-пали 7105 Катхаваттху-пали 7106 Ямака-пали-1 7107 Ямака-пали-2 7108 Ямака-пали-3 7109 Паттхана-пали-1 7110 Паттхана-пали-2 7111 Паттхана-пали-3 7112 Паттхана-пали-4 7113 Паттхана-пали-5	7201 Дхаммасангани-аттхакатха 7202 Саммохивинодани-аттхакатха 7203 Панчапакарана-аттхакатха	7301 Дхаммасангани-мулатика 7302 Вибханга-мулатика 7303 Панчапакарана-мулатика 7304 Дхаммасангани-анутика 7305 Панчапакарана-анутика 7306 Абхидхаммаватаро-намарупапариччхедо 7307 Абхидхамматтхасангахо 7308 Абхидхаммаватара-пуранатика 7309 Абхидхаммаматика-пали

සිංහල
පාලි කැනනය	විවරණ	අටුවා	වෙනත්
1101 පාරාජික පාළි 1102 පාචිත්තිය පාළි 1103 මහාවග්ග පාළි (විනය) 1104 චූළවග්ග පාළි 1105 පරිවාර පාළි	1201 පාරාජිකකණ්ඩ අට්ඨකථා-1 1202 පාරාජිකකණ්ඩ අට්ඨකථා-2 1203 පාචිත්තිය අට්ඨකථා 1204 මහාවග්ග අට්ඨකථා (විනය) 1205 චූළවග්ග අට්ඨකථා 1206 පරිවාර අට්ඨකථා	1301 සාරත්ථදීපනී ටීකා-1 1302 සාරත්ථදීපනී ටීකා-2 1303 සාරත්ථදීපනී ටීකා-3	1401 ද්වෙමාතිකාපාළි 1402 විනයසංගහ අට්ඨකථා 1403 වජිරබුද්ධි ටීකා 1404 විමතිවිනෝදනී ටීකා-1 1405 විමතිවිනෝදනී ටීකා-2 1406 විනයාලංකාර ටීකා-1 1407 විනයාලංකාර ටීකා-2 1408 කඞ්ඛාවිතරණීපුරාණ ටීකා 1409 විනයවිනිච්ඡය-උත්තරවිනිච්ඡය 1410 විනයවිනිච්ඡය ටීකා-1 1411 විනයවිනිච්ඡය ටීකා-2 1412 පාචිත්යාදියෝජනාපාළි 1413 ඛුද්දසික්ඛා-මූලසික්ඛා 8401 විසුද්ධිමග්ග-1 8402 විසුද්ධිමග්ග-2 8403 විසුද්ධිමග්ග-මහාටීකා-1 8404 විසුද්ධිමග්ග-මහාටීකා-2 8405 විසුද්ධිමග්ග නිදානකථා 8406 දීඝනිකාය (පු-වි) 8407 මජ්ඣිමනිකාය (පු-වි) 8408 සංයුත්තනිකාය (පු-වි) 8409 අඞ්ගුත්තරනිකාය (පු-වි) 8410 විනයපිටක (පු-වි) 8411 අභිධම්මපිටක (පු-වි) 8412 අට්ඨකථා (පු-වි) 8413 නිරුත්තිදීපනී 8414 පරමත්ථදීපනී සඞ්ගහමහාටීකාපාඨ 8415 අනුදීපනීපාඨ 8416 පට්ඨානුද්දේස දීපනීපාඨ 8417 නමක්කාරටීකා 8418 මහාපණාමපාඨ 8419 ලක්ඛණාතෝ බුද්ධථෝමනාගාථා 8420 සුතවන්දනා 8421 කමලාඤ්ජලි 8422 ජිනාලඞ්කාර 8423 පජ්ජමධු 8424 බුද්ධගුණගාථාවලී 8425 චූළගන්ථවංස 8427 සාසනවංස 8426 මහාවංස 8429 මොග්ගල්ලානබ්යාකරණං 8428 කච්චායනබ්යාකරණං 8430 සද්දනීතිප්පකරණං (පදමාලා) 8431 සද්දනීතිප්පකරණං (ධාතුමාලා) 8432 පදරූපසිද්ධි 8433 මොග්ගල්ලානපඤ්චිකා 8434 පයෝගසිද්ධිපාඨ 8435 වුත්තෝදයපාඨ 8436 අභිධානප්පදීපිකාපාඨ 8437 අභිධානප්පදීපිකාටීකා 8438 සුබෝධාලඞ්කාරපාඨ 8439 සුබෝධාලඞ්කාරටීකා 8440 බාලාවතාර ගණ්ඨිපදත්ථවිනිච්ඡයසාර 8446 කවිදප්පණනීති 8447 නීතිමඤ්ජරී 8445 ධම්මනීති 8444 මහාරහනීති 8441 ලෝකනීති 8442 සුත්තන්තනීති 8443 සූරස්සතිනීති 8450 චාණක්යනීති 8448 නරදක්ඛදීපනී 8449 චතුරාරක්ඛදීපනී 8451 රසවාහිනී 8452 සීමවිසෝධනීපාඨ 8453 වෙස්සන්තරගීති 8454 මොග්ගල්ලාන වුත්තිවිවරණපඤ්චිකා 8455 ථූපවංස 8456 දාඨාවංස 8457 ධාතුපාඨවිලාසිනියා 8458 ධාතුවංස 8459 හත්ථවනගල්ලවිහාරවංස 8460 ජිනචරිතය 8461 ජිනවංසදීපං 8462 තේලකටාහගාථා 8463 මිලිදටීකා 8464 පදමඤ්ජරී 8465 පදසාධනං 8466 සද්දබින්දුපකරණං 8467 කච්චායනධාතුමඤ්ජුසා 8468 සාමන්තකූටවණ්ණනා
2101 සීලක්ඛන්ධවග්ග පාළි 2102 මහාවග්ග පාළි (දීඝ) 2103 පාථිකවග්ග පාළි	2201 සීලක්ඛන්ධවග්ග අට්ඨකථා 2202 මහාවග්ග අට්ඨකථා (දීඝ) 2203 පාථිකවග්ග අට්ඨකථා	2301 සීලක්ඛන්ධවග්ග ටීකා 2302 මහාවග්ග ටීකා (දීඝ) 2303 පාථිකවග්ග ටීකා 2304 සීලක්ඛන්ධවග්ග-අභිනවටීකා-1 2305 සීලක්ඛන්ධවග්ග-අභිනවටීකා-2
3101 මූලපණ්ණාස පාළි 3102 මජ්ඣිමපණ්ණාස පාළි 3103 උපරිපණ්ණාස පාළි	3201 මූලපණ්ණාස අට්ඨකථා-1 3202 මූලපණ්ණාස අට්ඨකථා-2 3203 මජ්ඣිමපණ්ණාස අට්ඨකථා 3204 උපරිපණ්ණාස අට්ඨකථා	3301 මූලපණ්ණාස ටීකා 3302 මජ්ඣිමපණ්ණාස ටීකා 3303 උපරිපණ්ණාස ටීකා
4101 සගාථාවග්ග පාළි 4102 නිදානවග්ග පාළි 4103 ඛන්ධවග්ග පාළි 4104 සළායතනවග්ග පාළි 4105 මහාවග්ග පාළි (සංයුත්ත)	4201 සගාථාවග්ග අට්ඨකථා 4202 නිදානවග්ග අට්ඨකථා 4203 ඛන්ධවග්ග අට්ඨකථා 4204 සළායතනවග්ග අට්ඨකථා 4205 මහාවග්ග අට්ඨකථා (සංයුත්ත)	4301 සගාථාවග්ග ටීකා 4302 නිදානවග්ග ටීකා 4303 ඛන්ධවග්ග ටීකා 4304 සළායතනවග්ග ටීකා 4305 මහාවග්ග ටීකා (සංයුත්ත)
5101 එකකනිපාත පාළි 5102 දුකනිපාත පාළි 5103 තිකනිපාත පාළි 5104 චතුක්කනිපාත පාළි 5105 පඤ්චකනිපාත පාළි 5106 ඡක්කනිපාත පාළි 5107 සත්තකනිපාත පාළි 5108 අට්ඨකාදිනිපාත පාළි 5109 නවකනිපාත පාළි 5110 දසකනිපාත පාළි 5111 එකාදසකනිපාත පාළි	5201 එකකනිපාත අට්ඨකථා 5202 දුක-තික-චතුක්කනිපාත අට්ඨකථා 5203 පඤ්චක-ඡක්ක-සත්තකනිපාත අට්ඨකථා 5204 අට්ඨකාදිනිපාත අට්ඨකථා	5301 එකකනිපාත ටීකා 5302 දුක-තික-චතුක්කනිපාත ටීකා 5303 පඤ්චක-ඡක්ක-සත්තකනිපාත ටීකා 5304 අට්ඨකාදිනිපාත ටීකා
6101 ඛුද්දකපාඨ පාළි 6102 ධම්මපද පාළි 6103 උදාන පාළි 6104 ඉතිවුත්තක පාළි 6105 සුත්තනිපාත පාළි 6106 විමානවත්ථු පාළි 6107 පේතවත්ථු පාළි 6108 ථේරගාථා පාළි 6109 ථේරීගාථා පාළි 6110 අපදාන පාළි-1 6111 අපදාන පාළි-2 6112 බුද්ධවංස පාළි 6113 චරියාපිටක පාළි 6114 ජාතක පාළි-1 6115 ජාතක පාළි-2 6116 මහානිද්දේස පාළි 6117 චූළනිද්දේස පාළි 6118 පටිසම්භිදාමග්ග පාළි 6119 නෙත්තිප්පකරණ පාළි 6120 මිලින්දපඤ්හ පාළි 6121 පේටකෝපදේස පාළි	6201 ඛුද්දකපාඨ අට්ඨකථා 6202 ධම්මපද අට්ඨකථා-1 6203 ධම්මපද අට්ඨකථා-2 6204 උදාන අට්ඨකථා 6205 ඉතිවුත්තක අට්ඨකථා 6206 සුත්තනිපාත අට්ඨකථා-1 6207 සුත්තනිපාත අට්ඨකථා-2 6208 විමානවත්ථු අට්ඨකථා 6209 පේතවත්ථු අට්ඨකථා 6210 ථේරගාථා අට්ඨකථා-1 6211 ථේරගාථා අට්ඨකථා-2 6212 ථේරීගාථා අට්ඨකථා 6213 අපදාන අට්ඨකථා-1 6214 අපදාන අට්ඨකථා-2 6215 බුද්ධවංස අට්ඨකථා 6216 චරියාපිටක අට්ඨකථා 6217 ජාතක අට්ඨකථා-1 6218 ජාතක අට්ඨකථා-2 6219 ජාතක අට්ඨකථා-3 6220 ජාතක අට්ඨකථා-4 6221 ජාතක අට්ඨකථා-5 6222 ජාතක අට්ඨකථා-6 6223 ජාතක අට්ඨකථා-7 6224 මහානිද්දේස අට්ඨකථා 6225 චූළනිද්දේස අට්ඨකථා 6226 පටිසම්භිදාමග්ග අට්ඨකථා-1 6227 පටිසම්භිදාමග්ග අට්ඨකථා-2 6228 නෙත්තිප්පකරණ අට්ඨකථා	6301 නෙත්තිප්පකරණ ටීකා 6302 නෙත්තිවිභාවිනී
7101 ධම්මසංගණී පාළි 7102 විභඞ්ග පාළි 7103 ධාතුකථා පාළි 7104 පුග්ගලපඤ්ඤත්ති පාළි 7105 කථාවත්ථු පාළි 7106 යමක පාළි-1 7107 යමක පාළි-2 7108 යමක පාළි-3 7109 පට්ඨාන පාළි-1 7110 පට්ඨාන පාළි-2 7111 පට්ඨාන පාළි-3 7112 පට්ඨාන පාළි-4 7113 පට්ඨාන පාළි-5	7201 ධම්මසංගණි අට්ඨකථා 7202 සම්මෝහවිනෝදනී අට්ඨකථා 7203 පඤ්චපකරණ අට්ඨකථා	7301 ධම්මසංගණී-මූලටීකා 7302 විභඞ්ග-මූලටීකා 7303 පඤ්චපකරණ-මූලටීකා 7304 ධම්මසංගණී-අනුටීකා 7305 පඤ්චපකරණ-අනුටීකා 7306 අභිධම්මාවතාරෝ-නාමරූපපරිච්ඡේදෝ 7307 අභිධම්මත්ථසංගහෝ 7308 අභිධම්මාවතාර-පුරාණටීකා 7309 අභිධම්මමාතිකාපාළි

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1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

แบบไทย
บาลีแคน	ข้อคิดเห็น	คำอธิบายย่อย	อื่น
1101 ปาราชิกปาฬิ 1102 ปาจิตติยปาฬิ 1103 มหาวคฺคปาฬิ (วินัย) 1104 จูฬวคฺคปาฬิ 1105 ปริวารปาฬิ	1201 ปาราชิกกณฺฑอฏฺฐกถา-๑ 1202 ปาราชิกกณฺฑอฏฺฐกถา-๒ 1203 ปาจิตฺติยอฏฺฐกถา 1204 มหาวคฺคอฏฺฐกถา (วินัย) 1205 จูฬวคฺคอฏฺฐกถา 1206 ปริวารอฏฺฐกถา	1301 สารตฺถทีปนีฏีกา-๑ 1302 สารตฺถทีปนีฏีกา-๒ 1303 สารตฺถทีปนีฏีกา-๓	1401 ทเวมาติกาปาฬิ 1402 วินยสํคหอฏฺฐกถา 1403 วชิรพุทฺธิฏีกา 1404 วิมติวิโนทนีฏีกา-๑ 1405 วิมติวิโนทนีฏีกา-๒ 1406 วินยาลงฺการฏีกา-๑ 1407 วินยาลงฺการฏีกา-๒ 1408 กงฺขาวิตรณีปุราณฏีกา 1409 วินยวินิจฉย-อุตฺตรวินิจฉย 1410 วินยวินิจฉยฏีกา-๑ 1411 วินยวินิจฉยฏีกา-๒ 1412 ปาจิตฺยาทิโยชนาปาฬิ 1413 ขุทฺทสิกฺขา-มูลสิกฺขา 8401 วิสุทฺธิมคฺค-๑ 8402 วิสุทฺธิมคฺค-๒ 8403 วิสุทฺธิมคฺค-มหาฏีกา-๑ 8404 วิสุทฺธิมคฺค-มหาฏีกา-๒ 8405 วิสุทฺธิมคฺค-นิทานกถา 8406 ทีฆนิกาย (ปุ-วิ) 8407 มชฺฌิมนิกาย (ปุ-วิ) 8408 สํยุตฺตนิกาย (ปุ-วิ) 8409 องฺคุตฺตรนิกาย (ปุ-วิ) 8410 วินยปิฎก (ปุ-วิ) 8411 อภิธมฺมปิฎก (ปุ-วิ) 8412 อฏฺฐกถา (ปุ-วิ) 8413 นิรุตฺติทีปนี 8414 ปรมตฺถทีปนี สงฺคหมหาฏีกาปาฐ 8415 อนุทีปนีปาฐ 8416 ปฎฺฐานุทฺเทสทีปนีปาฐ 8417 นมกฺการฏีกา 8418 มหาปณามปาฐ 8419 ลกฺขณาโต พุทฺธโถมนาคาถา 8420 สุตวทน 8421 กมลาญฺชลิ 8422 ชินาลงฺการ 8423 ปชฺชมธุ 8424 พุทฺธคุณคาถาวลี 8425 จูฬคนฺถวํส 8427 สาสนวํส 8426 มหาวํส 8429 โมคฺคลฺลานพฺยากรณํ 8428 กจฺจายนพฺยากรณํ 8430 สทฺทานีติปฺปกรณํ (ปทมาลา) 8431 สทฺทานีติปฺปกรณํ (ธาตุมาลา) 8432 ปทรูปสิทฺธิ 8433 โมคคฺลานปญฺจิกา 8434 ปโยคสิทฺธิปาฐ 8435 วุตฺโตทยปาฐ 8436 อภิธานปฺปทีปิกาปาฐ 8437 อภิธานปฺปทีปิกาฏีกา 8438 สุโพธาลงฺการปาฐ 8439 สุโพธาลงฺการฏีกา 8440 พาลาวตาร คณฺฐิปทตฺถวินิจฺฉยสาร 8446 กวิทปฺปณนีติ 8447 นีติมญฺชรี 8445 ธมฺมนีติ 8444 มหารหนีติ 8441 โลกนีติ 8442 สุตฺตนฺตนีติ 8443 สูรสฺสตินีติ 8450 จาณกฺยนีติ 8448 นรทกฺขทีปนี 8449 จตุราวรกฺขทีปนี 8451 รสวาหินี 8452 สีมวิโสธนีปาฐ 8453 เวสฺสนฺตรคีติ 8454 โมคฺคลฺลาน วุตฺติวิวรณปญฺจิกา 8455 ถูปวํส 8456 ทาฐาวํส 8457 ธาตุปาฐวิลาสินิยา 8458 ธาตุวํส 8459 หตฺถวนคัลลวิหารวํส 8460 ชนจริตย 8461 ชนวํสทีปํ 8462 เตลกฏาหคาถา 8463 มิลิทฏีกา 8464 ปทมญฺชรี 8465 ปทสาธนํ 8466 สทฺทพินฺทุปกรณํ 8467 กจฺจายนธาตุมญฺชุสา 8468 สามนฺตกูฏวณฺณนา
2101 สีลกฺขนฺธวคฺคปาฬิ 2102 มหาวคฺคปาฬิ (ทีฆ) 2103 ปาถิกวคฺคปาฬิ	2201 สีลกฺขนฺธวคฺคอฏฺฐกถา 2202 มหาวคฺคอฏฺฐกถา (ทีฆ) 2203 ปาถิกวคฺคอฏฺฐกถา	2301 สีลกฺขนฺธวคฺคฏีกา 2302 มหาวคฺคฏีกา (ทีฆ) 2303 ปาถิกวคฺคฏีกา 2304 สีลกฺขนฺธวคฺค-อภินวฏีกา-๑ 2305 สีลกฺขนฺธวคฺค-อภินวฏีกา-๒
3101 มูลปณฺณาสปาฬิ 3102 มชฺฌิมปณฺณาสปาฬิ 3103 อุปริปณฺณาสปาฬิ	3201 มูลปณฺณาสอฏฺฐกถา-๑ 3202 มูลปณฺณาสอฏฺฐกถา-๒ 3203 มชฺฌิมปณฺณาสอฏฺฐกถา 3204 อุปริปณฺณาสอฏฺฐกถา	3301 มูลปณฺณาสฏีกา 3302 มชฺฌิมปณฺณาสฏีกา 3303 อุปริปณฺณาสฏีกา
4101 สคาถาวคฺคปาฬิ 4102 นิทานวคฺคปาฬิ 4103 ขนฺธวคฺคปาฬิ 4104 สฬายตนวคฺคปาฬิ 4105 มหาวคฺคปาฬิ (สํยุตฺต)	4201 สคาถาวคฺคอฏฺฐกถา 4202 นิทานวคฺคอฏฺฐกถา 4203 ขนฺธวคฺคอฏฺฐกถา 4204 สฬายตนวคฺคอฏฺฐกถา 4205 มหาวคฺคอฏฺฐกถา (สํยุตฺต)	4301 สคาถาวคฺคฏีกา 4302 นิทานวคฺคฏีกา 4303 ขนฺธวคฺคฏีกา 4304 สฬายตนวคฺคฏีกา 4305 มหาวคฺคฏีกา (สํยุตฺต)
5101 เอกกนิปาตปาฬิ 5102 ทุกนิปาตปาฬิ 5103 ติกนิปาตปาฬิ 5104 จตุกฺกนิปาตปาฬิ 5105 ปญฺจกนิปาตปาฬิ 5106 ฉกฺกนิปาตปาฬิ 5107 สตฺตกนิปาตปาฬิ 5108 อฏฺฐกาทินิปาตปาฬิ 5109 นวกนิปาตปาฬิ 5110 ทสกนิปาตปาฬิ 5111 เอกาทสกนิปาตปาฬิ	5201 เอกกนิปาตอฏฺฐกถา 5202 ทุก-ติก-จตุกฺกนิปาตอฏฺฐกถา 5203 ปญฺจก-ฉกฺก-สตฺตกนิปาตอฏฺฐกถา 5204 อฏฺฐกาทินิปาตอฏฺฐกถา	5301 เอกกนิปาตฏีกา 5302 ทุก-ติก-จตุกฺกนิปาตฏีกา 5303 ปญฺจก-ฉกฺก-สตฺตกนิปาตฏีกา 5304 อฏฺฐกาทินิปาตฏีกา
6101 ขุทฺทกปาฐปาฬิ 6102 ธมฺมปทปาฬิ 6103 อุทานปาฬิ 6104 อิติวุตฺตกปาฬิ 6105 สุตฺตนิบาตปาฬิ 6106 วิมานวตฺถุปาฬิ 6107 เปตวตฺถุปาฬิ 6108 เถรคาถาปาฬิ 6109 เถรีคาถาปาฬิ 6110 อปทานปาฬิ-๑ 6111 อปทานปาฬิ-๒ 6112 พุทธวงฺสปาฬิ 6113 จริยาปิฏกปาฬิ 6114 ชาตกปาฬิ-๑ 6115 ชาตกปาฬิ-๒ 6116 มหานิทฺเทสปาฬิ 6117 จูฬนิทฺเทสปาฬิ 6118 ปฏิสมฺภิทามคฺคปาฬิ 6119 เนตฺติปฺปกฺรณปาฬิ 6120 มิลินฺทปญฺหาปาฬิ 6121 เปฏโกปเทสปาฬิ	6201 ขุทฺทกปาฐอฏฺฐกถา 6202 ธมฺมปทอฏฺฐกถา-๑ 6203 ธมฺมปทอฏฺฐกถา-๒ 6204 อุทานอฏฺฐกถา 6205 อิติวุตฺตกอฏฺฐกถา 6206 สุตฺตนิบาตอฏฺฐกถา-๑ 6207 สุตฺตนิบาตอฏฺฐกถา-๒ 6208 วิมานวตฺถุอฏฺฐกถา 6209 เปตวตฺถุอฏฺฐกถา 6210 เถรคาถาอฏฺฐกถา-๑ 6211 เถรคาถาอฏฺฐกถา-๒ 6212 เถรีคาถาอฏฺฐกถา 6213 อปทานอฏฺฐกถา-๑ 6214 อปทานอฏฺฐกถา-๒ 6215 พุทธวงฺสอฏฺฐกถา 6216 จริยาปิฏกอฏฺฐกถา 6217 ชาตกอฏฺฐกถา-๑ 6218 ชาตกอฏฺฐกถา-๒ 6219 ชาตกอฏฺฐกถา-๓ 6220 ชาตกอฏฺฐกถา-๔ 6221 ชาตกอฏฺฐกถา-๕ 6222 ชาตกอฏฺฐกถา-๖ 6223 ชาตกอฏฺฐกถา-๗ 6224 มหานิทฺเทสอฏฺฐกถา 6225 จูฬนิทฺเทสอฏฺฐกถา 6226 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๑ 6227 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๒ 6228 เนตฺติปฺปกฺรณอฏฺฐกถา	6301 เนตฺติปฺปกฺรณฏีกา 6302 เนตฺติวิภาวินี
7101 ธมฺมสงฺคณีปาฬิ 7102 วิภงฺคปาฬิ 7103 ธาตุกถาปาฬิ 7104 ปุคฺคลปญฺญตฺติปาฬิ 7105 กถาวตฺถุปาฬิ 7106 ยมกปาฬิ-๑ 7107 ยมกปาฬิ-๒ 7108 ยมกปาฬิ-๓ 7109 ปฎฺฐานปาฬิ-๑ 7110 ปฎฺฐานปาฬิ-๒ 7111 ปฎฺฐานปาฬิ-๓ 7112 ปฎฺฐานปาฬิ-๔ 7113 ปฎฺฐานปาฬิ-๕	7201 ธมฺมสงฺคณิอฏฺฐกถา 7202 สมฺโมหวินิทนีอฏฺฐกถา 7203 ปญฺจปกรณอฏฺฐกถา	7301 ธมฺมสงฺคณีมูลฏีกา 7302 วิภงฺคมูลฏีกา 7303 ปญฺจปกรณมูลฏีกา 7304 ธมฺมสงฺคณีอนุฏีกา 7305 ปญฺจปกรณอนุฏีกา 7306 อภิธมฺมาวตาโร-นามรูปปริจฺเฉโท 7307 อภิธมฺมตฺถสงฺคโห 7308 อภิธมฺมาวตาร-ปุราณฏีกา 7309 อภิธมฺมมาติกาปาฬิ

བོད་མི
པཱ་ལི་གསུང་རབ།	འགྲེལ་བཤད།	འགྲེལ་བཤད་ཕྲན།	གཞན།
1101 ཕ་ར་ཇི་ཀ་པཱ་ལི། 1102 པཱ་ཙི་ཏི་ཡ་པཱ་ལི། 1103 མ་ཧཱ་ཝག་ག་པཱ་ལི། (ཝི་ན་ཡ) 1104 ཙཱུ་ལ་ཝག་ག་པཱ་ལི། 1105 པ་རི་ཝཱ་ར་པཱ་ལི།	1201 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༡ 1202 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༢ 1203 པཱ་ཙི་ཏི་ཡ་ཨཊྛ་ཀ་ཐཱ། 1204 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (ཝི་ན་ཡ) 1205 ཙཱུ་ལ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 1206 པ་རི་ཝཱ་ར་ཨཊྛ་ཀ་ཐཱ།	1301 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༡ 1302 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༢ 1303 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༣	1401 དྭེ་མཱ་ཏི་ཀཱ་པཱ་ལི། 1402 ཝི་ན་ཡ་སངྒ་ཧ་ཨཊྛ་ཀ་ཐཱ། 1403 ཝ་ཇི་ར་བུད་དྷི་ཊཱི་ཀཱ། 1404 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༡ 1405 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༢ 1406 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༡ 1407 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༢ 1408 ཀངྑཱ་ཝི་ཏ་ར་ཎཱི་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 1409 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཨུ་ཏྟ་ར་ཝི་ནི་ཙ་ཡ། 1410 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༡ 1411 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༢ 1412 པཱ་ཙི་ཏྱཱ་དི་ཡོ་ཇ་ནཱ་པཱ་ལི། 1413 ཁུད་ད་སིཀྑཱ་མཱུ་ལ་སིཀྑཱ། 8401 ཝི་སུད་དྷི་མགྒ-༡ 8402 ཝི་སུད་དྷི་མགྒ-༢ 8403 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༡ 8404 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༢ 8405 ཝི་སུད་དྷི་མགྒ་ནི་དཱ་ན་ཀ་ཐཱ། 8406 དཱི་གྷ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8407 མཛྷི་མ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8408 སཾ་ཡུཏྟ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8409 ཨངྒུ་ཏྟ་ར་ནི་ཀཱ་ཡ། (པུ་ཝི) 8410 ཝི་ན་ཡ་པི་ཊ་ཀ། (པུ་ཝི) 8411 ཨ་བྷི་དྷམྨ་པི་ཊ་ཀ། (པུ་ཝི) 8412 ཨཊྛ་ཀ་ཐཱ། (པུ་ཝི) 8413 ནི་རུཏྟི་དཱི་པ་ནཱི། 8414 པ་ར་མཏྠ་དཱི་པ་ནཱི་སངྒ་ཧ་མ་ཧཱ་ཊཱི་ཀཱ་པཱ་ཋ། 8415 ཨ་ནུ་དཱི་པ་ནཱི་པཱ་ཋ། 8416 པཊྛཱ་ནུདྡེ་ས་དཱི་པ་ནཱི་པཱ་ཋ། 8417 ན་མཀྐཱ་ར་ཊཱི་ཀཱ། 8418 མ་ཧཱ་པ་ཎཱ་མ་པཱ་ཋ། 8419 ལཀྑ་ཎཱ་ཏོ་བུདྡྷ་ཐོ་མ་ནཱ་གཱ་ཐཱ། 8420 སུ་ཏ་ཝནྡ་ནཱ། 8421 ཀ་མ་ལཱཉྫ་ལི། 8422 ཇི་ནཱ་ལངྐཱ་ར། 8423 པཛྫ་མ་དྷུ། 8424 བུདྡྷ་གུ་ཎ་གཱ་ཐཱ་ཝ་ལཱི། 8425 ཙཱུ་ལ་གནྠ་ཝཾ་ས། 8427 སཱ་ས་ན་ཝཾ་ས། 8426 མ་ཧཱ་ཝཾ་ས། 8429 མོགྒ་ལླཱ་ན་བྱཱ་ཀ་ར་ཎཾ། 8428 ཀཙྩཱ་ཡ་ན་བྱཱ་ཀ་ར་ཎཾ། 8430 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (པ་ད་མཱ་ལཱ) 8431 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (དྷཱ་ཏུ་མཱ་ལཱ) 8432 པ་ད་རཱུ་པ་སིད་དྷི། 8433 མོ་ག་ལླཱ་ན་པཉྩ་ཀཱ། 8434 པ་ཡོ་ག་སིད་དྷི་པཱ་ཋ། 8435 བུཏྟོ་ད་ཡ་པཱ་ཋ། 8436 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་པཱ་ཋ། 8437 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་ཊཱི་ཀཱ། 8438 སུ་བོ་དྷཱ་ལངྐཱ་ར་པཱ་ཋ། 8439 སུ་བོ་དྷཱ་ལངྐཱ་ར་ཊཱི་ཀཱ། 8440 བཱ་ལཱ་ཝ་ཏཱ་ར་གཎྛི་པ་དཏྠ་ཝི་ནི་ཙ་ཡ་སཱ་ར། 8446 ཀ་ཝི་དཔྤ་ཎ་ནཱི་ཏི། 8447 ནཱི་ཏི་མཉྫ་རཱི། 8445 དྷམྨ་ནཱི་ཏི། 8444 མ་ཧཱ་ར་ཧ་ནཱི་ཏི། 8441 ལོ་ཀ་ནཱི་ཏི། 8442 སུཏྟནྟ་ནཱ་ཏི། 8443 སཱུ་རསྶ་ཏི་ནཱི་ཏི། 8450 ཙཱ་ཎཀྱ་ནཱི་ཏི། 8448 ན་ར་དཀྑ་དཱི་པ་ནཱི། 8449 ཙ་ཏུ་རཱ་རཀྑ་དཱི་པ་ནཱི། 8451 ར་ས་ཝཱ་ཧི་ནཱི། 8452 སཱི་མ་ཝི་སོ་ད་ནཱི་པཱ་ཋ། 8453 ཝེསྶནྟ་ར་གཱི་ཏི། 8454 མོགྒ་ལླཱ་ན་བུཏྟི་ཝི་ཝ་ར་ཎ་པཉྩ་ཀཱ། 8455 ཐཱུ་པ་ཝཾ་ས། 8456 དཱ་ཊྷཱ་ཝཾ་ས། 8457 དྷཱ་ཏུ་པཱ་ཋ་ཝི་ལཱ་སི་ནི་ཡཱ། 8458 དྷཱ་ཏུ་ཝཾ་ས། 8459 ཧཏྠ་ཝ་ན་གལླ་ཝི་ཧཱ་ར་ཝཾ་ས། 8460 ཇི་ན་ཙ་རི་ཏ་ཡ། 8461 ཇི་ན་ཝཾ་ས་དཱི་པཾ། 8462 ཏེ་ལ་ཀ་ཊཱ་ཧ་གཱ་ཐཱ། 8463 མི་ལི་ད་ཊཱི་ཀཱ། 8464 པ་ད་མཉྫ་རཱི། 8465 པ་ད་སཱ་ད་ནཾ། 8466 སདྡ་བིནྡུ་པ་ཀ་ར་ཎཾ། 8467 ཀཙྩཱ་ཡ་ན་དྷཱ་ཏུ་མཉྫུ་སཱ། 8468 སཱ་མནྟ་ཀཱུ་ཊ་ཝཎྞ་ནཱ།
2101 སཱི་ལཀྑནྡྷ་ཝག་ག་པཱ་ལི། 2102 མ་ཧཱ་ཝག་ག་པཱ་ལི། (དཱི་གྷ) 2103 པཱ་ཐི་ཀ་ཝག་ག་པཱ་ལི།	2201 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 2202 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (དཱི་གྷ) 2203 པཱ་ཐི་ཀ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ།	2301 སཱི་ལཀྑནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 2302 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (དཱི་གྷ) 2303 པཱ་ཐི་ཀ་ཝག་ག་ཊཱི་ཀཱ། 2304 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༡ 2305 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༢
3101 མཱུ་ལ་པཎྞཱ་ས་པཱ་ལི། 3102 མཛྷི་མ་པཎྞཱ་ས་པཱ་ལི། 3103 ཨུ་པ་རི་པཎྞཱ་ས་པཱ་ལི།	3201 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༡ 3202 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༢ 3203 མཛྷི་མ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ། 3204 ཨུ་པ་རི་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ།	3301 མཱུ་ལ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3302 མཛྷི་མ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3303 ཨུ་པ་རི་པཎྞཱ་ས་ཊཱི་ཀཱ།
4101 ས་གཱ་ཐཱ་ཝག་ག་པཱ་ལི། 4102 ནི་དཱ་ན་ཝག་ག་པཱ་ལི། 4103 ཁནྡྷ་ཝག་ག་པཱ་ལི། 4104 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་པཱ་ལི། 4105 མ་ཧཱ་ཝག་ག་པཱ་ལི། (སཾ་ཡུཏྟ)	4201 ས་གཱ་ཐཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4202 ནི་དཱ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4203 ཁནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4204 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4205 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (སཾ་ཡུཏྟ)	4301 ས་གཱ་ཐཱ་ཝག་ག་ཊཱི་ཀཱ། 4302 ནི་དཱ་ན་ཝག་ག་ཊཱི་ཀཱ། 4303 ཁནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 4304 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཊཱི་ཀཱ། 4305 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (སཾ་ཡུཏྟ)
5101 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5102 དུ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5103 ཏི་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5104 ཙ་ཏུཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5105 པཉྩ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5106 ཆཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5107 སཏྟ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5108 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་པཱ་ལི། 5109 ན་ཝ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5110 ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5111 ཨེ་ཀཱ་ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི།	5201 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5202 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5203 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5204 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ།	5301 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5302 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5303 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5304 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཊཱི་ཀཱ།
6101 ཁུད་ད་ཀ་པཱ་ཋ་པཱ་ལི། 6102 དྷམྨ་པ་ད་པཱ་ལི། 6103 ཨུ་དཱ་ན་པཱ་ལི། 6104 ཨི་ཏི་ཝུཏྟ་ཀ་པཱ་ལི། 6105 སུཏྟ་ནི་པཱ་ཏ་པཱ་ལི། 6106 ཝི་མཱ་ན་ཝཏྠུ་པཱ་ལི། 6107 པེ་ཏ་ཝཏྠུ་པཱ་ལི། 6108 ཐེ་ར་གཱ་ཐཱ་པཱ་ལི། 6109 ཐེ་རཱི་གཱ་ཐཱ་པཱ་ལི། 6110 ཨ་པ་དཱ་ན་པཱ་ལི-༡ 6111 ཨ་པ་དཱ་ན་པཱ་ལི-༢ 6112 བུདྡྷ་ཝཾ་ས་པཱ་ལི། 6113 ཙ་རི་ཡཱ་པི་ཊ་ཀ་པཱ་ལི། 6114 ཛཱ་ཏ་ཀ་པཱ་ལི-༡ 6115 ཛཱ་ཏ་ཀ་པཱ་ལི-༢ 6116 མ་ཧཱ་ནི་དྡེ་ས་པཱ་ལི། 6117 ཙཱུ་ལ་ནི་དྡེ་ས་པཱ་ལི། 6118 པ་ཊི་སམ་བྷི་དཱ་མགྒ་པཱ་ལི། 6119 ནེཏྟི་པྤ་ཀ་ར་ཎ་པཱ་ལི། 6120 མི་ལིནྡ་པཉྷ་པཱ་ལི། 6121 པེ་ཊ་ཀོ་པ་དེ་ས་པཱ་ལི།	6201 ཁུད་ད་ཀ་པཱ་ཋ་ཨཊྛ་ཀ་ཐཱ། 6202 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༡ 6203 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༢ 6204 ཨུ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ། 6205 ཨི་ཏི་ཝུཏྟ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6206 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༡ 6207 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༢ 6208 ཝི་མཱ་ན་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6209 པེ་ཏ་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6210 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༡ 6211 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༢ 6212 ཐེ་རཱི་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ། 6213 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༡ 6214 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༢ 6215 བུདྡྷ་ཝཾ་ས་ཨཊྛ་ཀ་ཐཱ། 6216 ཙ་རི་ཡཱ་པི་ཊ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6217 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༡ 6218 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༢ 6219 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༣ 6220 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༤ 6221 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༥ 6222 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༦ 6223 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༧ 6224 མ་ཧཱ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6225 ཙཱུ་ལ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6226 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༡ 6227 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༢ 6228 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	6301 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཊཱི་ཀཱ། 6302 ནེཏྟི་ཝི་བྷཱི་ནཱི།
7101 དྷམྨ་སངྒ་ཎཱི་པཱ་ལི། 7102 ཝི་བྷངྒ་པཱ་ལི། 7103 དྷཱ་ཏུ་ཀ་ཐཱ་པཱ་ལི། 7104 པུགྒ་ལ་པཉྙཏྟི་པཱ་ལི། 7105 ཀ་ཐཱ་ཝཏྠུ་པཱ་ལི། 7106 ཡ་མ་ཀ་པཱ་ལི-༡ 7107 ཡ་མ་ཀ་པཱ་ལི-༢ 7108 ཡ་མ་ཀ་པཱ་ལི-༣ 7109 པཊྛཱ་ན་པཱ་ལི-༡ 7110 པཊྛཱ་ན་པཱ་ལི-༢ 7111 པཊྛཱ་ན་པཱ་ལི-༣ 7112 པཊྛཱ་ན་པཱ་ལི-༤ 7113 པཊྛཱ་ན་པཱ་ལི-༥	7201 དྷམྨ་སངྒ་ཎི་ཨཊྛ་ཀ་ཐཱ། 7202 སམྨོ་ཧ་ཝི་ནོ་ད་ནཱི་ཨཊྛ་ཀ་ཐཱ། 7203 པཉྩ་པ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	7301 དྷམྨ་སངྒ་ཎཱི་མཱུ་ལ་ཊཱི་ཀཱ། 7302 ཝི་བྷངྒ་མཱུ་ལ་ཊཱི་ཀཱ། 7303 པཉྩ་པ་ཀ་ར་ཎ་མཱུ་ལ་ཊཱི་ཀཱ། 7304 དྷམྨ་སངྒ་ཎཱི་ཨ་ནུ་ཊཱི་ཀཱ། 7305 པཉྩ་པ་ཀ་ར་ཎ་ཨ་ནུ་ཊཱི་ཀཱ། 7306 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་རོ་ནཱ་མ་རཱུ་པ་པ་རི་ཙྪེ་དོ། 7307 ཨ་བྷི་དྷམྨཏྠ་སངྒ་ཧོ། 7308 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་ར་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 7309 ཨ་བྷི་དྷམྨ་མཱ་ཏི་ཀཱ་པཱ་ལི།

Tiếng Việt
Kinh điển Pali	Chú giải	Phụ chú giải	Khác
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Tạng Luật) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Chú Giải Pārājikakaṇḍa - 1 1202 Chú Giải Pārājikakaṇḍa - 2 1203 Chú Giải Pācittiya 1204 Chú Giải Mahāvagga (Tạng Luật) 1205 Chú Giải Cūḷavagga 1206 Chú Giải Parivāra	1301 Phụ Chú Giải Sāratthadīpanī - 1 1302 Phụ Chú Giải Sāratthadīpanī - 2 1303 Phụ Chú Giải Sāratthadīpanī - 3	1401 Dvemātikāpāḷi 1402 Chú Giải Vinayasaṅgaha 1403 Phụ Chú Giải Vajirabuddhi 1404 Phụ Chú Giải Vimativinodanī - 1 1405 Phụ Chú Giải Vimativinodanī - 2 1406 Phụ Chú Giải Vinayālaṅkāra - 1 1407 Phụ Chú Giải Vinayālaṅkāra - 2 1408 Phụ Chú Giải Kaṅkhāvitaraṇīpurāṇa 1409 Vinayavinicchaya-uttaravinicchaya 1410 Phụ Chú Giải Vinayavinicchaya - 1 1411 Phụ Chú Giải Vinayavinicchaya - 2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Thanh Tịnh Đạo - 1 8402 Thanh Tịnh Đạo - 2 8403 Đại Phụ Chú Giải Thanh Tịnh Đạo - 1 8404 Đại Phụ Chú Giải Thanh Tịnh Đạo - 2 8405 Lời Tựa Thanh Tịnh Đạo 8406 Trường Bộ Kinh (Vấn Đáp) 8407 Trung Bộ Kinh (Vấn Đáp) 8408 Tương Ưng Bộ Kinh (Vấn Đáp) 8409 Tăng Chi Bộ Kinh (Vấn Đáp) 8410 Tạng Luật (Vấn Đáp) 8411 Tạng Vi Diệu Pháp (Vấn Đáp) 8412 Chú Giải (Vấn Đáp) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Phụ Chú Giải Namakkāra 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8426 Mahāvaṃsa 8427 Sāsanavaṃsa 8428 Kaccāyanabyākaraṇaṃ 8429 Moggallānabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Phụ Chú Giải Abhidhānappadīpikā 8438 Subodhālaṅkārapāṭha 8439 Phụ Chú Giải Subodhālaṅkāra 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8444 Mahārahanīti 8445 Dhammanīti 8446 Kavidappaṇanīti 8447 Nītimañjarī 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8450 Cāṇakyanīti 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Phụ Chú Giải Milinda 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Trường Bộ) 2103 Pāthikavagga Pāḷi	2201 Chú Giải Sīlakkhandhavagga 2202 Chú Giải Mahāvagga (Trường Bộ) 2203 Chú Giải Pāthikavagga	2301 Phụ Chú Giải Sīlakkhandhavagga 2302 Phụ Chú Giải Mahāvagga (Trường Bộ) 2303 Phụ Chú Giải Pāthikavagga 2304 Phụ Chú Giải Mới Sīlakkhandhavagga - 1 2305 Phụ Chú Giải Mới Sīlakkhandhavagga - 2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Chú Giải Mūlapaṇṇāsa - 1 3202 Chú Giải Mūlapaṇṇāsa - 2 3203 Chú Giải Majjhimapaṇṇāsa 3204 Chú Giải Uparipaṇṇāsa	3301 Phụ Chú Giải Mūlapaṇṇāsa 3302 Phụ Chú Giải Majjhimapaṇṇāsa 3303 Phụ Chú Giải Uparipaṇṇāsa
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Tương Ưng Bộ)	4201 Chú Giải Sagāthāvagga 4202 Chú Giải Nidānavagga 4203 Chú Giải Khandhavagga 4204 Chú Giải Saḷāyatanavagga 4205 Chú Giải Mahāvagga (Tương Ưng Bộ)	4301 Phụ Chú Giải Sagāthāvagga 4302 Phụ Chú Giải Nidānavagga 4303 Phụ Chú Giải Khandhavagga 4304 Phụ Chú Giải Saḷāyatanavagga 4305 Phụ Chú Giải Mahāvagga (Tương Ưng Bộ)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Chú Giải Ekakanipāta 5202 Chú Giải Duka-tika-catukkanipāta 5203 Chú Giải Pañcaka-chakka-sattakanipāta 5204 Chú Giải Aṭṭhakādinipāta	5301 Phụ Chú Giải Ekakanipāta 5302 Phụ Chú Giải Duka-tika-catukkanipāta 5303 Phụ Chú Giải Pañcaka-chakka-sattakanipāta 5304 Phụ Chú Giải Aṭṭhakādinipāta
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi - 1 6111 Apadāna Pāḷi - 2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi - 1 6115 Jātaka Pāḷi - 2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Chú Giải Khuddakapāṭha 6202 Chú Giải Dhammapada - 1 6203 Chú Giải Dhammapada - 2 6204 Chú Giải Udāna 6205 Chú Giải Itivuttaka 6206 Chú Giải Suttanipāta - 1 6207 Chú Giải Suttanipāta - 2 6208 Chú Giải Vimānavatthu 6209 Chú Giải Petavatthu 6210 Chú Giải Theragāthā - 1 6211 Chú Giải Theragāthā - 2 6212 Chú Giải Therīgāthā 6213 Chú Giải Apadāna - 1 6214 Chú Giải Apadāna - 2 6215 Chú Giải Buddhavaṃsa 6216 Chú Giải Cariyāpiṭaka 6217 Chú Giải Jātaka - 1 6218 Chú Giải Jātaka - 2 6219 Chú Giải Jātaka - 3 6220 Chú Giải Jātaka - 4 6221 Chú Giải Jātaka - 5 6222 Chú Giải Jātaka - 6 6223 Chú Giải Jātaka - 7 6224 Chú Giải Mahāniddesa 6225 Chú Giải Cūḷaniddesa 6226 Chú Giải Paṭisambhidāmagga - 1 6227 Chú Giải Paṭisambhidāmagga - 2 6228 Chú Giải Nettippakaraṇa	6301 Phụ Chú Giải Nettippakaraṇa 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi - 1 7107 Yamaka Pāḷi - 2 7108 Yamaka Pāḷi - 3 7109 Paṭṭhāna Pāḷi - 1 7110 Paṭṭhāna Pāḷi - 2 7111 Paṭṭhāna Pāḷi - 3 7112 Paṭṭhāna Pāḷi - 4 7113 Paṭṭhāna Pāḷi - 5	7201 Chú Giải Dhammasaṅgaṇi 7202 Chú Giải Sammohavinodanī 7203 Chú Giải Pañcapakaraṇa	7301 Phụ Chú Giải Gốc Dhammasaṅgaṇī 7302 Phụ Chú Giải Gốc Vibhaṅga 7303 Phụ Chú Giải Gốc Pañcapakaraṇa 7304 Phụ Chú Giải Tiếp Theo Dhammasaṅgaṇī 7305 Phụ Chú Giải Tiếp Theo Pañcapakaraṇa 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Phụ Chú Giải Cổ Điển Abhidhammāvatāra 7309 Abhidhammamātikāpāḷi