. Namo tassa bhagavato arahato sammāsambuddhassa.

礼敬彼世尊、阿罗汉、正等觉者。

Aṅguttaranikāye

增支部

Pañcakanipāta-ṭīkā

五集复注

1. Paṭhamapaṇṇāsakaṃ

1. 第一五十经

1. Sekhabalavaggo

1. 有学力品

1. Saṃkhittasuttavaṇṇanā

1. 略说经释义

1. Pañcakanipātassa [Pg.1] paṭhame kāmaṃ sampayuttadhammesu thirabhāvopi balaṭṭho eva, paṭipakkhehi pana akampanīyattaṃ sātisayaṃ balaṭṭhoti vuttaṃ – ‘‘assaddhiye na kampatī’’ti.

1. 于《五集》初篇，在与欲相应的法中，稳固性固然是力的意义，然因其不为对立法所动摇，故说为更殊胜的力义，如言：“不为不信所动摇”。

Saṃkhittasuttavaṇṇanā niṭṭhitā.

《略说经》释义终。

2-6. Vitthatasuttādivaṇṇanā

2-6. 广说经等释义

2-6. Dutiye hirīyatīti lajjati virajjati. Yasmā hirī pāpajigucchanalakkhaṇā, tasmā ‘‘jigucchatīti attho’’ti vuttaṃ. Ottappatīti utrasati. Pāputrāsalakkhaṇañhi ottappaṃ.

2-6. 第二，有惭（hirīyati），即是羞耻（lajjati）、远离（virajjati）。因为惭（hirī）是以厌恶恶行为特征，所以说其义为“厌恶”。有愧（ottappati），即是恐惧（utrasati）。因为愧（ottappa）是以害怕恶行为特征。

Paggahitavīriyoti [Pg.2] saṅkocaṃ anāpannavīriyo. Tenāha ‘‘anosakkitamānaso’’ti. Pahānatthāyāti samucchinnatthāya. Kusalānaṃ dhammānaṃ upasampadā nāma samadhigamo evāti āha ‘‘paṭilābhatthāyā’’ti.

策励精进（paggahitavīriyo），即精进不退转。因此说“心不退缩”（anosakkitamānaso）。为断除（pahānatthāya），即为根除（samucchinnatthāya）。善法（kusalānaṃ dhammānaṃ）的成就（upasampadā）即是证得（samadhigamo），因此说“为获得”（paṭilābhatthāya）。

Gatiatthā dhātusaddā buddhiatthā hontīti āha ‘‘udayañca vayañca paṭivijjhituṃ samatthāyā’’ti. Missakanayenāyaṃ desanā gatāti āha ‘‘vikkhambhanavasena ca samucchedavasena cā’’ti. Tenāha ‘‘vipassanāpaññāya ceva maggapaññāya cā’’ti. Vipassanāpaññāya vikkhambhanakiriyato sā ca kho padesikāti nippadesikaṃ katvā dassetuṃ ‘‘maggapaññāya paṭilābhasaṃvattanato’’ti vuttaṃ. Dukkhakkhayagāminibhāvepi eseva nayo. Sammāti yāthāvato. Akuppadhammatāya hi maggapaññāya khepitaṃ khepitameva, nāssa puna khepanakiccaṃ atthīti upāyena ñāyena sā pavattatīti āha ‘‘hetunā nayenā’’ti. Tatiyādīsu natthi vattabbaṃ.

词根（dhātusaddā）有行（gati）与觉（buddhi）之义，故说“有能力洞见生与灭”。此教示依混合之法而行，故说“以镇伏及断除的方式”。因此说“以观智（vipassanāpaññā）及道智（maggapaññā）”。观智的作用是镇伏，且是局部的，为显示其非局部，故说“因道智导向证得”。在趋向苦尽方面，此理亦然。正（sammā），即如实（yāthāvato）。因道智的不动法性，已摧毁的即是究竟摧毁，再无摧毁之事，故说其运作“以因、以理”。于第三等，无所当说。

Vitthatasuttādivaṇṇanā niṭṭhitā.

《广说经》等释义终。

7. Kāmasuttavaṇṇanā

7. 欲经释义

7. Sattame asanti lūnanti tenāti asitaṃ, dāttaṃ. Vividhā ābhañjanti bhāraṃ olambenti tenāti byābhaṅgī, vidhaṃ. Kulaputtoti ettha duvidho kulaputto jātikulaputto, ācārakulaputto ca. Tattha ‘‘tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṃyeva thullakoṭṭhike aggakulikassa putto’’ti (ma. ni. 2.294) evaṃ āgato uccakulappasuto jātikulaputto nāma. ‘‘Ye te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā’’ti (ma. ni. 1.34) evaṃ āgatā pana yattha katthaci kule pasutāpi ācārasampannā ācārakulaputto nāma. Idha pana ācārakulaputto adhippeto. Tenāha ‘‘kulaputtoti ācārakulaputto’’ti. Yuttanti anucchavikaṃ, evaṃ vattabbataṃ arahatīti attho. Sesamettha uttānameva.

7. 第七，以其割刈，故为镰刀（asitaṃ, dāttaṃ）。以其种种弯曲、悬挂重物，故为扁担（byābhaṅgī, vidhaṃ）。此处的良家子（kulaputta）有两种：出身的良家子（jātikulaputto）与行仪的良家子（ācārakulaputto）。其中，如经言：“其时，于富ṭṭhika村，有名为护国（Raṭṭhapāla）的良家子，是首席富家之子”（《中部》2.294），如此生于高等家族者，是名出身的良家子。又如经言：“凡有信心的良家子，从在家而出家”（《中部》1.34），如此不论生于何等家族，具足行仪者，是名行仪的良家子。此处意指行仪的良家子。因此说：“良家子，即行仪的良家子。”适宜（yuttaṃ），即相称（anucchavikaṃ），义为值得如是说。其余文义自明。

Kāmasuttavaṇṇanā niṭṭhitā.

《欲经》释义终。

8. Cavanasuttavaṇṇanā

8. 迁逝经释义

8. Aṭṭhame [Pg.3] saddhāyāti iminā adhigamasaddhā dassitā. Catubbidhā hi saddhā – āgamanīyasaddhā, adhigamasaddhā, pasādasaddhā, okappanasaddhāti. Tattha āgamanīyasaddhā sabbaññubodhisattānaṃ pavattā hoti. Āgamanīyappaṭipadāya āgatā hi saddhā sātisayā mahābodhisattānaṃ paropadesena vinā saddheyyavatthuṃ aviparītato gahetvā adhimuccanato. Saccappaṭivedhato āgatasaddhā adhigamasaddhā suppabuddhādīnaṃ viya. ‘‘Sammāsambuddho bhagavā’’tiādinā buddhādīsu uppajjanakappasādo pasādasaddhā mahākappinarājādīnaṃ viya. ‘‘Evameta’’nti okkanditvā pakkhanditvā saddahanavasena kappanaṃ okappanaṃ, tadeva saddhāti okappanasaddhā. Tattha pasādasaddhā paraneyyarūpā hoti, savanamattenapi pasīdanato. Okappanasaddhā saddheyyaṃ vatthuṃ ogāhitvā anupavisitvā ‘‘evameta’’nti paccakkhaṃ karontī viya pavattati.

8. 第八，“信”，以此显示证悟之信（adhigamasaddhā）。信有四种：传承信（āgamanīyasaddhā）、证悟信（adhigamasaddhā）、净信（pasādasaddhā）、决信（okappanasaddhā）。其中，传承信为一切知菩萨所具。此信殊胜，乃大菩萨不依他人教导，于可信之事无颠倒地领会、信解而得。由通达真谛而来的信，是为证悟信，如善觉（Suppabuddha）等人。因“世尊是正等觉者”等而对佛陀等生起的澄净信心，是为净信，如大劫宾那王（Mahākappina）等人。“即是如此！”这样跃入、投入，由信受而确立，此即决信。其中，净信是可为他人所引导的，因仅凭听闻即能生信。决信则是深入、契入可信之事，仿佛亲证“即是如此！”一般而转起。

Cavanasuttavaṇṇanā niṭṭhitā.

《迁逝经》释义终。

9. Paṭhamaagāravasuttavaṇṇanā

9. 初无敬经释义

9. Navame appatissayoti appatissavo va-kārassa ya-kāraṃ katvā niddeso. Garunā kismiñci vutto gāravavasena patissavanaṃ, patissavo, patissavabhūtaṃ, taṃsabhāvañca yaṃ kiñci gāravaṃ. Natthi etasmiṃ patissavoti appatissavo, gāravavirahito. Tenāha ‘‘ajeṭṭhako anīcavuttī’’ti.

9. 第九，无恭敬（appatissayo），是（appatissavo）一词将 va 音转为 ya 音的解释。恭敬地听从师长所说，即是随顺（patissavanaṃ）、应诺（patissavo），以及任何具有此种随顺性质的恭敬（gārava）。于此无有随顺，即是无随顺（appatissavo），亦即无恭敬。因此说“不敬长老，行不谦下”。

Paṭhamaagāravasuttavaṇṇanā niṭṭhitā.

《初无敬经》释义终。

10. Dutiyaagāravasuttavaṇṇanā

10. 第二无敬经释义

10. Dasame vuddhintiādīsu sīlena vuddhiṃ, maggena viruḷhiṃ, nibbānena vepullaṃ. Sīlasamādhīhi vā vuddhiṃ, vipassanāmaggehi viruḷhiṃ, phalanibbānehi vepullaṃ. Ettha ca yassa catubbidhaṃ sīlaṃ akhaṇḍādibhāvappavattiyā suparisuddhaṃ visesabhāgiyattā appakasireneva maggaphalāvahaṃ saṅgharakkhitattherassa viya, so tādisena sīlena imasmiṃ dhammavinaye vuddhiṃ [Pg.4] āpajjissati. Tena vuttaṃ – ‘‘sīlena vuddhi’’nti. Yassa pana ariyamaggo uppanno, so virūḷhamūlo viya pādapo suppatiṭṭhitattā sāsane virūḷhiṃ āpanno nāma hoti. Tena vuttaṃ – ‘‘maggena virūḷhi’’nti. Yo sabbakilesanibbānappatto, so arahā sīlādidhammakkhandhapāripūriyā sati vepullappatto hoti. Tena vuttaṃ ‘‘nibbānena vepulla’’nti. Dutiyavikappe attho vuttanayānusārena veditabbo.

10. 第十，于“增长”等句中，以戒而增长（vuddhi），以道而增盛（viruḷhi），以涅槃而广大（vepullaṃ）。或以戒、定而增长，以观、道而增盛，以果、涅槃而广大。此处，若人四种戒行因无缺等而极清净，属殊胜分，故不费力即能引生道与果，犹如僧护（Saṅgharakkhita）长老，彼人即能以此戒于此法、律中到达增长。故言“以戒而增长”。若人生起圣道，则如树木根已增盛，善安住故，于教法中名为增盛。故言“以道而增盛”。若人已达一切烦恼的涅槃，彼阿罗汉于戒等法蕴圆满时，即达广大。故言“以涅槃而广大”。第二种抉择的意义，当依已说之理了知。

Dutiyaagāravasuttavaṇṇanā niṭṭhitā.

《第二无敬经》释义终。

Sekhabalavaggavaṇṇanā niṭṭhitā.

《有学力品》释义终。

2. Balavaggo

2. 力品

1. Ananussutasuttavaṇṇanā

1. 未曾闻经释义

11. Dutiyassa paṭhame abhijānitvāti abhivisiṭṭhena ñāṇena jānitvā. Aṭṭhahi kāraṇehi tathāgatassāti ‘‘tathā āgatoti tathāgato. Tathā gatoti tathāgato. Tathalakkhaṇaṃ āgatoti tathāgato. Tathadhamme yāthāvato abhisambuddhoti tathāgato. Tathadassitāya tathāgato. Tathāvāditāya tathāgato. Tathākāritāya tathāgato. Abhibhavanaṭṭhena tathāgato’’ti evaṃ vuttehi aṭṭhahi kāraṇehi. Usabhassa idanti āsabhaṃ, seṭṭhaṭṭhānaṃ. Tenāha ‘‘āsabhaṃ ṭhānanti seṭṭhaṭṭhāna’’nti. Parato dassitabalayogena ‘‘dasabaloha’’nti abhītanādaṃ nadati. Brahmacakkanti ettha seṭṭhapariyāyo. Brahmasaddoti āha ‘‘seṭṭhacakka’’nti. Cakkañcetaṃ dhammacakkaṃ adhippetaṃ.

11. 第二品初，证知（abhijānitvā），即以超胜之智而知。如来（tathāgata）有八义：“如实而来，故为如来；如实而去，故为如来；通达如实相，故为如来；如实圆觉诸法，故为如来；见如实，故为如来；说如实，故为如来；行如实，故为如来；以征服义，故为如来。”即依此八义。牛王之位（āsabhaṃ），即最胜之位。因此说“牛王之位，即最胜之位”。依后文所示诸力之结合，作无畏吼：“我具十力。”此处的梵轮（brahmacakka），是“最胜”的同义词。梵（brahma）一词意为最胜，故说“最胜之轮”。而此轮意指法轮。

Ananussutasuttavaṇṇanā niṭṭhitā.

《未曾闻经》释义终。

3. Saṃkhittasuttavaṇṇanā

3. 略说经释义

13. Tatiye kāmaṃ sampayuttadhammesu thirabhāvopi balaṭṭho eva, paṭipakkhehi pana akampanīyattaṃ sātisayaṃ balaṭṭhoti vuttaṃ ‘‘muṭṭhassacce na kampatī’’ti.

13. 第三，于相应法中，稳固性固然是力的意义，然因其不为对立法所动摇，故说为更殊胜的力义，如言：“不为失念所动摇”。

Saṃkhittasuttavaṇṇanā niṭṭhitā.

《略说经》释义终。

4. Vitthatasuttavaṇṇanā

4. 广说经释义

14. Catutthe [Pg.5] satinepakkenāti satiyā nepakkena, tikkhavisadasūrabhāvenāti attho. Aṭṭhakathāyaṃ pana nepakkaṃ nāma paññāti adhippāyena ‘‘nepakkaṃ vuccati paññā’’ti vuttaṃ. Evaṃ sati añño niddiṭṭho nāma hoti. Satimāti ca iminā savisesā sati gahitāti paratopi ‘‘cirakatampi cirabhāsitampi saritā anussaritā’’ti satikiccameva niddiṭṭhaṃ, na paññākiccaṃ, tasmā satinepakkenāti satiyā nepakkabhāvenāti sakkā viññātuṃ labbhateva. Paccayavisesavasena aññadhammanirapekkho satiyā balavabhāvo. Tathā hi ñāṇavippayuttacittenapi sajjhāyanasammasanāni sambhavanti.

14. 于第四（经），“以念之明觉”(satinepakkena)即是以念的明觉，意思是锐利、清晰、勇猛。然而在义注(aṭṭhakathā)中，因意谓“明觉”(nepakka)即是慧，故说“明觉被称为慧”。如此，则（念）被指为另一名称。而以“具念”(satimā)一词，则指有特质的念，因此后文说“即使是久作、久说之事，也能忆念、随念”，这仅指明了念的作用，而非慧的作用。是故，“以念之明觉”可被理解为念的明觉性。由于因缘的差别，念不依赖于其他法而有强力。确实，即使是以与智不相应的心，也能进行读诵和思惟。

Cirakatampīti attanā vā parena vā kāyena cirakataṃ cetiyaṅgaṇavattādimahāvattappaṭipattipūraṇaṃ. Cirabhāsitampīti attanā vā parena vā vācāya cirabhāsitaṃ sakkaccaṃ uddisanauddisāpanadhammāsāraṇadhammadesanāupanisinnakaparikathāanumodanīyādivasena pavattitaṃ vacīkammaṃ. Saritā anussaritāti tasmiṃ kāyena cirakate kāyo nāma kāyaviññatti, cirabhāsite vācā nāma vacīviññatti, tadubhayampi rūpaṃ, taṃsamuṭṭhāpakā cittacetasikā arūpaṃ. Iti ime rūpārūpadhammā evaṃ uppajjitvā evaṃ niruddhāti sarati ceva anussarati ca, satisambojjhaṅgaṃ samuṭṭhāpetīti attho. Bojjhaṅgasamuṭṭhāpikā hi sati idha adhippetā. Tāya satiyā esa sakiṃ saraṇena saritā, punappunaṃ saraṇena anussaritāti veditabbā.

“久作之事”(Cirakatampi)者，谓自己或他人以身久作，如圆满塔院行仪等大行持。“久说之事”(Cirabhāsitampi)者，谓自己或他人以语久说，如恭敬地诵习、令诵、忆念法、说法、与近坐者论议、随喜等所行之语业。“忆念、随念”(Saritā anussaritā)者，于以身久作之事中，身名为身表(kāyaviññatti)；于久说之事中，语名为语表(vacīviññatti)，此二者皆是色法；生起它们的心、心所是无色法。如是，“此等色、无色法，如是生，如是灭”，对此忆念、随念，意即生起念觉支。此处意指能生起觉支之念。应知，凭此念，一次忆念为“忆念”(saritā)，再再忆念为“随念”(anussaritā)。

Vitthatasuttavaṇṇanā niṭṭhitā.

《广说经》释义终。

5-10. Daṭṭhabbasuttādivaṇṇanā

5-10. 应见经等释义

15-20. Pañcame savisayasmiṃyevāti attano attano visaye eva. Lokiyalokuttaradhamme kathetunti lokiyadhamme lokuttaradhamme ca tena tena pavattivisesena kathetuṃ. Catūsu sotāpattiyaṅgesūti sappurisasaṃsevo saddhammassavanaṃ yonisomanasikāro dhammānudhammappaṭipattīti imesu catūsu sotāpattimaggakāraṇesu. Kāmañca tesu satiādayopi dhammā icchitabbāva tehi vinā tesaṃ asambhavato[Pg.6], tathāpi cettha saddhā visesato kiccakārīti veditabbā. Saddho eva hi sappurise payirupāsati, saddhammaṃ suṇāti, yoniso ca aniccādito manasi karoti, ariyamaggassa ca anudhammaṃ paṭipajjati, tasmā vuttaṃ ‘‘ettha saddhābalaṃ daṭṭhabba’’nti. Iminā nayena sesabalesupi attho daṭṭhabbo.

15-20. 于第五（经），“于自领域中”(savisayasmiṃyeva)即是于各自的领域中。“宣说世间法与出世间法”(Lokiyalokuttaradhamme kathetuṃ)是指以种种行相差别宣说世间法与出世间法。“于四预流支”(Catūsu sotāpattiyaṅgesu)是指于亲近善士、听闻正法、如理作意、法随法行此四预流道之因缘中。诚然，于此中，念等诸法亦应具备，因无彼等则（预流支）无法成就，然于此处，应知信尤其起作用。确实，唯具信者方能亲近善士、听闻正法、如理作意无常等，并随顺圣道而行，是故说“此处应见信力”。其余诸力之义亦应以此理路理解。

Catūsu sammappadhānesūti catubbidhasammappadhānabhāvanāya. Catūsu satipaṭṭhānesūtiādīsupi eseva nayo. Ettha ca sotāpattiaṅgesu saddhā viya, sammappadhānabhāvanāya vīriyaṃ viya ca satipaṭṭhānabhāvanāya yasmā ‘‘vineyya loke abhijjhādomanassa’’nti (dī. ni. 2.373; ma. ni. 1.106) vacanato pubbabhāge kiccato sati adhikā icchitabbā, evaṃ samādhikammikassa samādhi, ‘‘ariyasaccabhāvanā paññābhāvanā’’ti katvā tattha paññā pubbabhāge adhikā icchitabbāti pākaṭoyamattho. Adhigamakkhaṇe pana samādhipaññānaṃ viya sabbesampi balānaṃ saddhādīnaṃ samatāva icchitabbā. Tathā hi ‘‘ettha saddhābala’’ntiādinā tattha tattha etthaggahaṇaṃ kataṃ.

“于四正勤”(Catūsu sammappadhānesu)即是修习四种正勤。“于四念处”(Catūsu satipaṭṭhānesu)等亦是此理。于此，犹如于预流支中信为要，于正勤修习中精进为要，于念处修习中，因有“于世间调伏贪与忧”(vineyya loke abhijjhādomanassaṃ)（长部2.373；中部1.106）之说，故于前行阶段，从作用而言，念更应被希求。同样，于修定者，定更应被希求；以“圣谛之修习即是慧之修习”故，于彼之前行阶段，慧更应被希求——此义甚明。然于证悟之刹那，则如定与慧，信等一切力皆应平等。确实，如“于此应见信力”等，于各处皆有“于此”(ettha)之说。

Idāni saddhādīnaṃ tattha tattha atirekakiccataṃ upamāya vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tatridaṃ upamā saṃsandanaṃ – rājapañcamasahāyā viya vimuttiparipācakāni pañca balāni. Nesaṃ kīḷanatthaṃ ekajjhaṃ vīthiotaraṇaṃ viya balānaṃ ekajjhaṃ vipassanāvīthiotaraṇaṃ, sahāyesu paṭhamādīnaṃ yathāsakaṃ geheva vicāraṇā viya saddhādīnaṃ sotāpattiaṅgādīni patvā pubbaṅgamatā. Sahāyesu itaresaṃ tattha tattha tuṇhībhāvo viya sesabalānaṃ tattha tattha tadanvayatā, tassa pubbaṅgamassa balassa kiccānugatā. Na hi tadā tesaṃ sasambhārapathavīādīsu āpādīnaṃ viya kiccaṃ pākaṭaṃ hoti, saddhādīnaṃyeva pana kiccaṃ vibhūtaṃ hutvā tiṭṭhati puretaraṃ tathāpaccayehi cittasantānassa abhisaṅkhatattā. Ettha ca vipassanākammikassa bhāvanā visesato paññuttarāti dassanatthaṃ rājānaṃ nidassanaṃ katvā paññindriyaṃ vuttaṃ. Chaṭṭhādīni suviññeyyāni.

今为以譬喻阐明信等于各处之超胜作用，故说“譬如”等。此中譬喻对应如下：犹如国王与四位同伴，有令解脱成熟的五力。彼等为游戏而一同入街，犹如诸力一同入观(vipassanā)道；同伴中为首者等各自行于自家，犹如信等到达预流支等而为前导。其余同伴于彼处沉默，犹如其余诸力于各处随顺、随行于彼前导之力。彼时，彼等之作用不显，如于具足资具之地大等中之水大等；然信等之作用则甚为显现，因心相续先前已被如是之缘所造作。于此，为示观(vipassanā)业者之修习以慧为超胜，故以王为例说慧根。第六等（经）易于了知。

Daṭṭhabbasuttādivaṇṇanā niṭṭhitā.

《应见经》等释义终。

Balavaggavaṇṇanā niṭṭhitā.

《力品》释义终。

3. Pañcaṅgikavaggo

3. 五支品

1-2. Paṭhamaagāravasuttādivaṇṇanā

1-2. 初无敬经等释义

21-22. Tatiyassa [Pg.7] paṭhame ābhisamācārikanti abhisamācāre uttamasamācāre bhavaṃ. Kiṃ pana tanti āha ‘‘vattavasena paññattasīla’’nti. Sesaṃ suviññeyyameva. Dutiye natthi vattabbaṃ.

21-22. 于第三品之第一（经），“属于胜行”(ābhisamācārikaṃ)即是属于胜行、最上行。然则彼为何？曰：“依行仪所制之戒”。其余易知。于第二（经）则无所当说。

Paṭhamaagāravasuttādivaṇṇanā niṭṭhitā.

《初无敬经》等释义终。

3-4. Upakkilesasuttādivaṇṇanā

3-4. 杂染经等释义

23-24. Tatiye na ca pabhāvantanti na ca pabhāsampannaṃ. Pabhijjanasabhāvanti tāpetvā tāḷakajjanapabhaṅguraṃ. Avasesaṃ lohanti vuttāvasesaṃ sajātilohaṃ, vijātilohaṃ, pisācalohaṃ, kittimalohanti evaṃpabhedaṃ sabbampi lohaṃ. Uppajjituṃ appadānenāti ettha nanu lokiyakusalacittassapi suvisuddhassapi uppajjituṃ appadāneneva upakkilesatāti? Saccametaṃ, yasmiṃ pana santāne nīvaraṇāni laddhappatiṭṭhāni, tattha mahaggatakusalassapi asambhavo, pageva lokuttarakusalassa. Parittakusalaṃ pana yathāpaccayaṃ uppajjamānaṃ nīvaraṇehi upahate santāne uppattiyā aparisuddhaṃ hontaṃ upakkiliṭṭhaṃ nāma hoti aparisuddhadīpakapallikavaṭṭitelādisannissayo padīpo viya. Apica nippariyāyato uppajjituṃ appadāneneva tesaṃ upakkilesatāti dassento ‘‘yadaggena hī’’tiādimāha. Ārammaṇe vikkhittappavattivasena cuṇṇavicuṇṇatā veditabbā. Catutthe natthi vattabbaṃ.

23-24. 于第三（经），“不发光”(na ca pabhāvantaṃ)即是不具光明。“有破碎之性”(Pabhijjanasabhāvaṃ)即是加热敲打易碎。“其余金属”(Avasesaṃ lohaṃ)即是所说之余，如本类金属、异类金属、恶魔金属、人造金属等一切金属。“因不予生起”(Uppajjituṃ appadānena)——于此，世间善心虽极清净，岂非亦因不予生起而为杂染耶？诚然。然于某相续中，诸盖已得立足，彼处广大善亦不得生，何况出世间善。而少许善法，随缘生时，于为诸盖所害之相续中，因生起不净而名杂染，犹如灯依不净之灯芯、油等。复次，为示不加分别，仅因不予生起即是彼等之杂染，故说“以何为最”等。应知因于所缘散乱而转，故（心）被粉碎。于第四（经）则无所当说。

Upakkilesasuttādivaṇṇanā niṭṭhitā.

《杂染经》等释义终。

5. Anuggahitasuttavaṇṇanā

5. 受助经释义

25. Pañcame sammādiṭṭhīti vipassanāsammādiṭṭhītiādinā aṅguttarabhāṇakānaṃ matena ayaṃ atthavaṇṇanā āraddhā, majjhimabhāṇakā panettha aññathā atthaṃ vadanti. Vuttañhetaṃ majjhimaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.452) –

25. 第五（经）中，“正见”(sammādiṭṭhi)是指，依增支部诵者之观点，此释义以“观正见”(vipassanāsammādiṭṭhi)等开始阐述；但中部诵者(majjhimabhāṇakā)对此有不同的解释。《中部义注》(Majjhima-aṭṭhakathā)中也曾说到：

‘‘Anuggahitā’’ti [Pg.8] laddhūpakārā. Sammādiṭṭhīti arahattamaggasammādiṭṭhi. Phalakkhaṇe nibbattā cetovimutti phalaṃ assāti cetovimuttiphalā. Tadeva cetovimuttisaṅkhātaṃ phalaṃ ānisaṃso assāti cetovimuttiphalānisaṃsā. Dutiyapadepi eseva nayo. Ettha catutthaphalapaññā paññāvimutti nāma, avasesā dhammā cetovimuttīti veditabbā. ‘‘Sīlānuggahitā’’tiādīsu sīlanti catupārisuddhisīlaṃ. Sutanti sappāyadhammassavanaṃ. Sākacchāti kammaṭṭhāne khalanapakkhalanacchedanakathā. Samathoti vipassanāpādikā aṭṭha samāpattiyo. Vipassanāti sattavidhā anupassanā. Catupārisuddhisīlañhi pūrentassa, sappāyadhammassavanaṃ suṇantassa, kammaṭṭhāne khalanapakkhalanaṃ chindantassa vipassanāpādikāsu aṭṭhasu samāpattīsu kammaṃ karontassa, sattavidhaṃ anupassanaṃ bhāventassa arahattamaggo uppajjitvā phalaṃ deti.

“受助”是指获得助益者。“正见”是阿罗汉道正见。证果时生起的心解脱即是果，故称“心解脱果”。那称为心解脱的果即是其功德，故称“心解脱果功德”。第二句亦同此理。此处，第四果的智慧名为“慧解脱”，其余诸法当知是“心解脱”。“戒所助”等句中，“戒”指的是四遍净戒；“闻”指的是听闻有益之法；“讨论”指的是在业处上进行切磋决疑的谈话；“止”指的是以观(vipassanā)为基础的八种等至；“观”指的是七种随观。因为圆满四遍净戒者、听闻有益之法者、在业处上断除障碍者、修习以观为基础的八种等至者、培育七种随观者，阿罗汉道便会生起并证得其果。

‘‘Yathā hi madhuraṃ ambapakkaṃ paribhuñjitukāmo ambapotakassa samantā udakakoṭṭhakaṃ thiraṃ katvā bandhati, ghaṭaṃ gahetvā kālena kālaṃ udakaṃ āsiñcati, udakassa anikkhamanatthaṃ mariyādaṃ thiraṃ karoti. Yā hoti samīpe valli vā sukkhadaṇḍako vā kipillikapuṭo vā makkaṭakajālaṃ vā, taṃ apaneti, khaṇittiṃ gahetvā kālena kālaṃ mūlāni parikhaṇati, evamassa appamattassa imāni pañca kāraṇāni karoto so ambo vaḍḍhitvā phalaṃ deti, evaṃ sampadamidaṃ veditabbaṃ. Rukkhassa samantato koṭṭhakabandhanaṃ viya hi sīlaṃ daṭṭhabbaṃ, kālena kālaṃ udakasiñcanaṃ viya dhammassavanaṃ, mariyādāya thirabhāvakaraṇaṃ viya samatho, samīpe valliādīnaṃ haraṇaṃ viya kammaṭṭhāne khalanapakkhalanacchedanaṃ, kālena kālaṃ khaṇittiṃ gahetvā mūlakhaṇanaṃ viya sattannaṃ anupassanānaṃ bhāvanā, tehi pañcahi kāraṇehi anuggahitassa ambarukkhassa madhuraphaladānakālo viya imassa bhikkhuno imehi pañcahi dhammehi anuggahitāya sammādiṭṭhiyā arahattaphaladānaṃ veditabba’’nti.

“譬如有人想吃成熟的芒果(ambapakka)，就会在芒果幼树(ambapotaka)周围筑起坚固的水池(udakakoṭṭhaka)，拿着水罐按时浇水，为了不让水流失而加固堤岸(mariyāda)。若有藤蔓、枯枝、蚁穴(kipillikapuṭa)或蛛网(makkaṭakajāla)靠近，就清除掉；拿着小铲(khaṇitti)按时松土。像这样，他若不放逸地做这五件事，芒果树就会长大结果。此事应如是知：围绕树木筑池，当知犹如戒；按时浇水，犹如闻法；加固堤岸，犹如修止；清除附近的藤蔓等，犹如于业处中断除错谬；按时用小铲松土，犹如修习七随观。犹如芒果树得到这五种因缘的帮助而结出甜美的果实，当知这位比丘的正见若得到这五法的帮助，亦将证得阿罗汉果。”

Ettha ca laddhūpakārāti yathārahaṃ nissayādivasena laddhapaccayā. Vipassanāsammādiṭṭhiyā anuggahitabhāvena gahitattā maggasammādiṭṭhīsu ca arahattamaggasammādiṭṭhi[Pg.9]. Anantarassa hi vidhi paṭisedho vā, aggaphalasamādhimhi tapparikkhāradhammesuyeva ca kevalo cetopariyāyo niruḷhoti sammādiṭṭhīti arahattamaggasammādiṭṭhi. Phalakkhaṇeti anantaraṃ kālantare cāti duvidhepi phalakkhaṇe. Paṭippassaddhivasena sabbasaṃkilesehi cetovimuccati etāyāti cetovimutti, aggaphalapaññaṃ ṭhapetvā avasesā phaladhammā. Tenāha ‘‘cetovimutti phalaṃ assāti, cetovimuttisaṅkhātaṃ phalaṃ ānisaṃso’’ti. Sabbakilesehi cetaso vimuccanasaṅkhātaṃ paṭippassambhanasaññitaṃ pahānaṃ phalaṃ ānisaṃso cāti yojanā. Idha cetovimuttisaddena pahānamattaṃ gahitaṃ, pubbe pahāyakadhammā. Aññathā phaladhammā eva ānisaṃsoti gayhamāne punavacanaṃ niratthakaṃ siyā. Paññāvimuttiphalānisaṃsāti etthāpi evameva attho veditabbo. Sammāvācākammantājīvā sīlasabhāvattā visesato samādhissa upakārā, tathā sammāsaṅkappo jhānasabhāvattā. Tathā hi so ‘‘appanā’’ti niddiṭṭho. Sammāsatisammāvāyāmā pana samādhipakkhiyā evāti āha ‘‘avasesā dhammā cetovimuttīti veditabbā’’ti.

此处所谓“获得助益者”(laddhūpakāra)，乃依适当方式通过依止等获得资具。因以观正见受助之相而取，故于道正见中特指阿罗汉道正见。因为对于无间(anantara)有其法则或遮止，且于最胜果定及其助缘法中，唯有他心智(cetopariyāya)得以确立，故此正见即是阿罗汉道正见。果刹那(phalakkhaṇa)分无间时与间隔时二种。由止息(paṭippassaddhi)之故，心解脱(cetovimutti)一切烦恼，此即心解脱，除最胜果慧(aggaphalapaññā)外其余诸果法。故说“心解脱即果，所谓心解脱即功德”。心离一切烦恼之解脱，此名为‘止息’的断除，即是果与功德，此为句义连结(yojanā)。此处“心解脱”一词仅摄断除义，前已说应断之法。若谓果法即功德，则重复言说便成无义。“慧解脱(paññāvimutti)果功德”于此义亦应如是解。正语、正业、正命本属戒性，特为禅定之助缘；正思惟属禅性，如其被称为“安止”(appanā)。正念、正勤则属定资粮，故说“其余诸法当知皆属心解脱”。

Catupārisuddhisīlanti ariyamaggādhigamassa padaṭṭhānabhūtaṃ catupārisuddhisīlaṃ. Sutādīsupi eseva nayo. Attano cittappavattiārocanavasena saha kathanaṃ saṃkathā, saṃkathāva sākacchā. Idha pana kammaṭṭhānappaṭibaddhāti āha ‘‘kammaṭṭhāne…pe… kathā’’ti. Tassa kammaṭṭhānassa ekavāraṃ vidhiyā appaṭipajjanaṃ khalanaṃ, anekavāraṃ pakkhalanaṃ, tadubhayassa vicchedanī apanayanī kathā khalanapakkhalanacchedanakathā. Pūrentassāti vivaṭṭasannissitaṃ katvā pālentassa brūhentassa ca. Suṇantassāti ‘‘yathāuggahitakammaṭṭhānaṃ phātiṃ gamissatī’’ti evaṃ suṇantassa. Teneva hi ‘‘sappāyadhammassavana’’nti vuttaṃ. Kammaṃ karontassāti bhāvanānuyogakammaṃ karontassa. Pañcasupi ṭhānesu anta-saddo hetuatthajotano daṭṭhabbo. Evañhi ‘‘yathā hī’’tiādinā vuccamānā ambūpamā yujjeyya.

四遍净戒，是指作为证得圣道(ariyamagga)之基础的四遍净戒。听闻等亦同此理。以表露自身心行的方式共同谈论，称为“共论”(saṃkathā)，共论即是“讨论”(sākacchā)。此处则指与业处相关，故说：“于业处……乃至……论”。对于该业处，一次未如法修行，称为“错失”(khalana)；多次未如法修行，称为“失足”(pakkhalana)；能断除、移除此二者的谈论，即“断除错失与失足之论”(khalanapakkhalanacchedanakathā)。所谓“圆满者”(pūrenta)，是指依止于离系(vivaṭṭa)而守护、增长业处的人。所谓“听闻者”，是指以‘如何能令所学的业处得以增长？’之心而听闻的人。因此才说“听闻有益之法”(sappāyadhammassavana)。所谓“行事者”，是指致力于修行(bhāvanānuyoga)的人。于此五处，‘-anta’的词尾当知为表因缘义。唯有如此，‘正如’等所说的芒果譬喻(ambūpamā)方能成立。

Udakakoṭṭhakanti jalāvāṭaṃ. Thiraṃ katvā bandhatīti asithilaṃ daḷhaṃ nātimahantaṃ nātikhuddakaṃ katvā yojeti. Thiraṃ karotīti udakasiñcanakāle tato tato pavattitvā udakassa anikkhamanatthaṃ jalāvāṭapāḷiṃ thirataraṃ karoti. Sukkhadaṇḍakoti tasseva ambagacchassa sukkhako sākhāsīsako[Pg.10]. Kipillikapuṭoti tambakipillikapuṭo. Khaṇittinti kudālaṃ. Koṭṭhakabandhanaṃ viya sīlaṃ sammādiṭṭhiyā vaḍḍhanūpāyassa mūlabhāvato. Udakasiñcanaṃ viya dhammassavanaṃ bhāvanāya paribrūhanato. Mariyādāya thirabhāvakaraṇaṃ viya samatho yathāvuttāya bhāvanādhiṭṭhānāya sīlamariyādāya daḷhībhāvāpādanato. Samāhitassa hi sīlaṃ thirataraṃ hoti. Samīpe valliādīnaṃ haraṇaṃ viya kammaṭṭhāne khalanapakkhalanacchedanaṃ icchitabbabhāvanāya vibandhanāpanayanato. Mūlakhaṇanaṃ viya sattannaṃ anupassanānaṃ bhāvanā tassā vibandhassa mūlabhūtānaṃ taṇhāmānadiṭṭhīnaṃ palikhaṇanato. Ettha ca yasmā suparisuddhasīlassa kammaṭṭhānaṃ anuyuñjantassa sappāyadhammassavanaṃ icchitabbaṃ, tato yathāsute atthe sākacchāsamāpajjanaṃ, tato kammaṭṭhānavisodhanena samathanibbatti, tato samāhitassa āraddhavipassakassa vipassanāpāripūri, paripuṇṇā vipassanā maggasammādiṭṭhiṃ brūhetīti evametesaṃ aṅgānaṃ paramparāya sammukhā anuggaṇhanato ayamānupubbī kathitāti veditabbaṃ.

“水围”(udakakoṭṭhaka)即是水坑(jalāvāṭa)。“牢固建造”是指建造得不松、坚固、不大不小。“加固”是指浇水时，为防止水从各处流失，而将水坑的边缘造得更坚固。“干树枝”是指那棵芒果树干枯的小枝头。“蚁穴”是指红蚁的蚁穴。“小铲”(khaṇitti)即是锄头(kudāla)。筑造水围犹如戒，因其为正见增长之道的根本。浇水犹如闻法，因其能增长修行。加固堤岸犹如止，因其能令前述修行所依的戒之堤岸更为坚固；有定者，其戒亦更坚固。清除附近的藤蔓等，犹如于业处中断除错谬，因其能移除所欲修习的障碍。挖掘根部犹如修习七随观，因其能掘除作为障碍之根本的贪、慢、见。此处，持戒极其清净者于修习业处时，当乐于听闻适悦之法；其次，当对所闻之义进行讨论；再次，通过清净业处而生起止；其后，有定者发起观而令观圆满；圆满的观能增长道正见——如是，因这些部分次第地直接助成，当知此说为次第说。

Anuggahitasuttavaṇṇanā niṭṭhitā.

《受助经释义》终。

6. Vimuttāyatanasuttavaṇṇanā

6. 解脱处经释义

26. Chaṭṭhe vimuttiyā vaṭṭadukkhato vimuccanassa āyatanāni kāraṇāni vimuttāyatanānīti āha – ‘‘vimuccanakāraṇānī’’ti. Pāḷiatthaṃ jānantassāti ‘‘idha sīlaṃ āgataṃ, idha samādhi, idha paññā’’tiādinā taṃtaṃpāḷiatthaṃ yāthāvato jānantassa. Pāḷiṃ jānantassāti tadatthabodhiniṃ pāḷiṃ yāthāvato upadhārentassa. Taruṇapītīti sañjātamattā mudukā pīti jāyati. Kathaṃ jāyati? Yathādesitaṃ dhammaṃ upadhārentassa tadanucchavikameva attano kāyavācāmanosamācāraṃ pariggaṇhantassa somanassaṃ pattassa pamodalakkhaṇaṃ pāmojjaṃ jāyati. Tuṭṭhākārabhūtā balavapītīti purimuppannāya pītiyā vasena laddhāsevanattā ativiya tuṭṭhākārabhūtā kāyacittadarathassa passambhanasamatthatāya passaddhiyā paccayo bhavituṃ samatthā balappattā pīti jāyati. Yasmā nāmakāye passaddhe rūpakāyopi passaddho eva hoti, tasmā ‘‘nāmakāyo passambhati’’cceva vuttaṃ.

26. 第六，所谓解脱处，即是从轮回苦中解脱的因缘，故说为“解脱的因缘”。了知经义者，是指如实了知“此处是戒，此处是定，此处是慧”等相应巴利文句真实义的人。通达经文者，是指能如实把握阐明其义的巴利文句的人。初生喜是指刚生起的柔和喜悦。如何生起？当人如所教导地思维法义，并随顺法义而摄持自身的身语意行为时，便会生起具有欢欣相的喜悦。强力喜是由于先前已生之喜的持续修习，成为极度欢喜的状态，具有强大力量，能使身心之疲劳止息，并能成为轻安的助缘。因为当名身轻安时，色身自然也会轻安，所以才说“名身得以轻安”。

Sukhaṃ [Pg.11] paṭilabhatīti vakkhamānassa cittasamādhānassa paccayo bhavituṃ samatthaṃ cetasikaṃ nirāmisasukhaṃ paṭilabhati vindati. Samādhiyatīti ettha pana na yo koci samādhi adhippeto, atha kho anuttarasamādhīti dassento ‘‘arahatta…pe… samādhiyatī’’ti āha. ‘‘Ayaṃ hī’’tiādi tassaṃ desanāyaṃ tādisassa puggalassa yathāvuttasamādhipaṭilābhassa kāraṇabhāvavibhāvanaṃ, yaṃ tathā vimuttāyatanabhāvo. Osakkitunti dassituṃ. Samādhiyeva samādhinimittanti kammaṭṭhānapāḷiyā āruḷho samādhi eva parato uppajjanakabhāvanāsamādhissa kāraṇabhāvato samādhinimittaṃ. Tenāha ‘‘ācariyassa santike’’tiādi.

获得乐，即获得、体验到能成为将要说的心定之因的无染心所乐。然而，此处的“得定”并非指任何一种定，而是指无上定，因此说“阿罗汉……乃至得定”。“此即”等语，是解释在此教说中，此等个人能够获得如前所述之定的原因，即是作为解脱处。为了显示“退离”之义，才这样说。定本身就是定相，即在业处圣典中所述之定，它本身是之后生起的修习定之因，故说是定相。因此说“在老师面前”等。

Vimuttāyatanasuttavaṇṇanā niṭṭhitā.

《解脱处经释义》终。

7. Samādhisuttavaṇṇanā

7. 定经释义

27. Sattame sabbaso kilesadukkhadarathapariḷāhānaṃ vigatattā sātisayamettha sukhanti vuttaṃ ‘‘appitappitakkhaṇe sukhattā paccuppannasukho’’ti. Purimassa purimassa vasena pacchimaṃ pacchimaṃ laddhāsevanatāya santapaṇītatarabhāvappattaṃ hotīti āha ‘‘purimo…pe… sukhavipāko’’ti. Kilesappaṭippassaddhiyāti kilesānaṃ paṭippassambhanena laddhattā. ‘‘Kilesappaṭippassaddhibhāvanti kilesānaṃ paṭippassambhanabhāvaṃ. Laddhattā pattattā tabbhāvaṃ upagatattā. Lokiyasamādhissa paccanīkāni nīvaraṇapaṭhamajjhānanikantiādīni niggahetabbāni, aññe kilesā vāretabbā. Imassa pana arahattasamādhissa paṭippassaddhasabbakilesattā na niggahetabbaṃ vāretabbañca atthīti maggānantaraṃ samāpattikkhaṇe ca appayogena adhigatattā appitattā ca aparihānivasena vā appitattā na sasaṅkhāraniggayhavāritagato. Sativepullappattattāti etena appavattamānāyapi satiyā satibahulatāya sato eva nāmāti dasseti. Yathāparicchinnakālavasenāti etena paricchinnassatiyā satoti dasseti. Sesesūti ñāṇesu.

27. 第七，因完全远离一切烦恼、痛苦、忧患、热恼，故此处的乐被称为“极上之乐”，即“现前刹那之乐”。由于依次修习前前诸乐而获得后后更胜妙之乐，故说“前前……乐果”。以烦恼止息故——指因烦恼的平息而获得。“烦恼止息状态”即烦恼的平息状态。因获得、证得、进入此状态故。世间定的障碍，如五盖、初禅的贪执等，应当被抑制，其余烦恼应当被防护。然而此阿罗汉定因为一切烦恼皆已止息，所以无需抑制防护；又因为证得圣道后于入定刹那无需努力即得，故称“无勤得”；因不退失故称“无退失”；并非如有所造作被强制防护。因具足正念故——此句显示即使念未现行时，也因正念充盈而被称为“有念者”。以限定时间故——此句显示在限定时间内保持正念，被称为“有念者”。其余句中——指诸慧中。

Samādhisuttavaṇṇanā niṭṭhitā.

《定经释义》终。

8-9. Pañcaṅgikasuttādivaṇṇanā

8-9. 五支经等释义

28-29. Aṭṭhame [Pg.12] karo vuccati pupphasambhavaṃ ‘‘gabbhāsaye kirīyatī’’ti katvā. Karato jāto kāyo karajakāyo, tadupanissayo catusantatirūpasamudāyo. Kāmaṃ nāmakāyopi vivekajena pītisukhena tathāladdhūpakāro, ‘‘abhisandetī’’tiādivacanato pana rūpakāyo idha adhippetoti āha ‘‘imaṃ karajakāya’’nti. Abhisandetīti abhisandanaṃ karoti. Taṃ pana abhisandanaṃ jhānamayena pītisukhena karajakāyassa tintabhāvāpādanaṃ sabbatthakameva lūkhabhāvāpanayananti āha ‘‘temetī’’tiādi. Tayidaṃ abhisandanaṃ atthato yathāvuttapītisukhasamuṭṭhānehi paṇītarūpehi kāyassa parippharaṇaṃ daṭṭhabbaṃ. Parisandetītiādīsupi eseva nayo. Sabbaṃ etassa atthīti sabbāvā, tassa sabbāvato. Avayavāvayavisambandhe avayavini sāmivacananti avayavavisayo sabba-saddo, tasmā vuttaṃ ‘‘sabbakoṭṭhāsavato’’ti. Aphuṭaṃ nāma na hoti yattha yattha kammajarūpaṃ, tattha tattha cittajarūpassa abhibyāpanato. Tenāha ‘‘upādinnakasantatī’’tiādi.

28-29. 第八，业被称为生花业，即“在子宫中造作”之义。从业所生之身名为业生身，其依止是四种相续组成的色聚。虽然名身也能由离生喜乐获得助益，但根据“渗透”等说法，此处特指色身，故说“此业生身”。渗透即进行渗透。此渗透是通过禅那所生的喜乐，使业生身达到润泽状态，去除一切粗糙性质，故说“滋润”等语。此渗透在实质上应理解为由上述喜乐所生的殊胜色法遍布全身。“周流”等词也应如是理解。具有这一切者名为具一切，即完全具足者。在部分与整体的关系中，表示整体的词语适用于部分层面，故说“具一切部分”。无间是指：在业生色存在的每一处，心生色都能完全覆盖。故说“执取相续”等语。

Chekoti kusalo. Taṃ panassa kosallaṃ nahānīyacuṇṇānaṃ karaṇe piṇḍikaraṇe ca samatthatāvasena veditabbanti āha ‘‘paṭibalo’’tiādi. Kaṃsa-saddo ‘‘mahatiyā kaṃsapātiyā’’tiādīsu (ma. ni. 1.61) suvaṇṇe āgato.‘‘Kaṃso upahato yathā’’tiādīsu (dha. pa. 134) kittimalohe. Katthaci paṇṇattimatte ‘‘upakaṃso nāma rājāsi, mahākaṃsassa atrajo’’tiādi (jā. aṭṭha. 4.10.164 ghaṭapaṇḍitajātakavaṇṇanā). Idha pana yattha katthaci loheti āha ‘‘yena kenaci lohena katabhājane’’ti. Snehānugatāti udakasinehena anuppavisanavasena gatā upagatā. Snehaparetāti udakasinehena parito gatā samantato phuṭā. Tato eva santarabāhirā phuṭā snehena. Etena sabbaso udakena temitabhāvamāha. Na ca pagghariṇīti etena tintassapi tassa ghanathaddhabhāvaṃ vadati. Tenāha ‘‘na bindubindū’’tiādi.

熟练(cheka)即是善巧。这应当理解为他在沐浴粉制作和丸子制作上具有能力，故说“能够”等。“铜器”一词在“大铜钵”等（中部1.61）中指黄金。在“如破损的铜器”等（法句经134）中指劣质金属。有时仅作为假名，如“名为优波铜(Upakaṃsa)的国王，摩诃铜(Mahākaṃsa)之子”等（本生注4.10.164，罐智本生）。此处则指任何金属，故说“用任何金属制成的容器”。“浸润”是指被水的润泽渗透进入、到达。“浸透”是指被水的润泽完全包围、遍布。因此内外都被润泽浸透。由此说明完全被水浸湿的状态。不滴水则说明它坚固密实的性质。故说“没有一滴一滴”等。

Tāhi tāhi udakasirāhi ubbhijjatīti ubbhidaṃ, ubbhidaṃ udakaṃ etassāti ubbhidodako. Ubbhinnaudakoti nadītīre khatakūpako viya ubbhijjanakaudako. Uggacchanaudakoti dhārāvasena uṭṭhahanaudako. Kasmā panettha ubbhidodakova [Pg.13] rahado gahito, na itaroti āha ‘‘heṭṭhā uggacchanaudakañhī’’tiādi. Dhārānipātabubbuḷakehīti dhārānipātehi ca udakabubbuḷehi ca. ‘‘Pheṇapaṭalehi cā’’ti vattabbaṃ, sannisinnameva aparikkhobhatāya niccalameva, suppasannamevāti adhippāyo. Sesanti ‘‘abhisandetī’’tiādikaṃ.

那些水流一滴滴涌出之处称为“涌泉”，涌出的水属于它，故称“涌泉水”。“涌泉水”即如河岸边的井中自动涌出的水。“上升的水”是指以水流形式涌出的水。为何此处只取涌泉水为湖，而非其他类型的水？答道：“因为下方有涌出的水”等。‘以流注与水泡’是指以水流的降注和水泡。应说‘以及泡沫层’，其意为水面因未受搅动而平静不动，极为清澈。剩下的部分如“渗透”等。

Uppalānīti uppalagacchāni. Setarattanīlesūti uppalesu, setuppalarattuppalanīluppalesūti attho. Yaṃ kiñci uppalaṃ uppalameva sāmaññaggahaṇato. Satapattanti ettha sata-saddo bahupariyāyo ‘‘satagghī’’tiādīsu viya. Tena anekasatapattassapi saṅgaho siddho hoti. Loke pana rattaṃ padumaṃ, setaṃ puṇḍarīkanti vuccati. Yāva aggā yāva ca mūlā udakena abhisandanādisambhavadassanatthaṃ udakānuggataggahaṇaṃ. Idha uppalādīni viya karajakāyo, udakaṃ viya tatiyajjhānasukhaṃ.

“莲花”(Uppalāni)指的是莲花丛。‘于白、红、蓝’是指在莲花中，意为白莲、红莲、蓝莲。任何一种莲花，从一般意义上说，都只是莲花。于‘百瓣’(satapatta)中，‘百’(sata)字有多重含义，如‘百价’(satagghī)等。因此，也涵摄了有数百花瓣者。在世间，红色的称为红莲(paduma)，白色的称为白莲(puṇḍarīka)。为了显示从顶至根皆由水浸润，故说‘未出水面’(udakānuggata)。此处，莲花等譬如业生身(karajakāya)，水譬如第三禅之乐。

Yasmā parisuddhena cetasāti catutthajjhānacittamāha, tañca rāgādiupakkilesamalāpagamato nirupakkilesaṃ nimmalaṃ, tasmā āha ‘‘nirupakkilesaṭṭhena parisuddha’’nti. Yasmā pana pārisuddhiyā eva paccayavisesena pavattiviseso pariyodātatā sudhantasuvaṇṇassa nighaṃsanena pabhassaratā viya, tasmā āha ‘‘pabhassaraṭṭhena pariyodātaṃ veditabba’’nti. Idanti odātavacanaṃ. Utupharaṇatthanti utuno pharaṇadassanatthaṃ. Utupharaṇaṃ na hoti sesanti adhippāyo. Tenāha ‘‘taṅkhaṇa …pe… balavaṃ hotī’’ti. Vatthaṃ viya karajakāyoti yogino karajakāyo vatthaṃ viya daṭṭhabbo utupharaṇasadisena catutthajjhānasukhena pharitabbattā. Purisassa sarīraṃ viya catutthajjhānaṃ daṭṭhabbaṃ utupharaṇaṭṭhāniyassa sukhassa nissayabhāvato. Tenāha ‘‘tasmā’’tiādi. Tattha ca ‘‘parisuddhena cetasā’’ti cetogahaṇena jhānasukhaṃ vuttanti daṭṭhabbaṃ. Tenāha ‘‘utupharaṇaṃ viya catutthajjhānasukha’’nti. Nanu ca catutthajjhāne sukhameva natthīti? Saccaṃ natthi, sātalakkhaṇasantasabhāvattā panettha upekkhā ‘‘sukha’’nti adhippetā. Tena vuttaṃ sammohavinodaniyaṃ (vibha. aṭṭha. 232) ‘‘upekkhā pana santattā, sukhamicceva bhāsitā’’ti.

以清净心故，是说第四禅心也。此心远离贪等烦恼垢染，无垢无秽，故说“以无烦恼义故清净”。然因极净之殊胜缘，生起殊胜相续，犹如纯金经擦拭而光耀，故说“以光耀义故极净”。此即白净之语。为遍满时节故，是为显示遍满时节之义。时节遍满非余者，是其意趣也。故说“彼时……强盛”。行者之业生身(karajakāya)当视如布，因其需以如同遍满时节般的第四禅乐来遍满。第四禅应视如男子身躯，因是遍满时节之乐的所依故。故说“是故”等。其中“以清净心”者，当知是以心摄受而说禅乐也。故说“如遍满时节之第四禅乐”。然第四禅中岂非无乐耶？实无乐也，然此中舍以寂静为相、安稳为性，故假名为乐也。故《迷惑破除论》(Sammohavinodanī)有言：“舍以寂静故，说名为乐”也。

Tassa [Pg.14] tassa samādhissa sarūpadassanassa paccayattā paccavekkhaṇañāṇaṃ paccavekkhaṇanimittaṃ. Samabharitoti samapuṇṇo.

由于观照智(paccavekkhaṇañāṇa)是观察每一个定(samādhi)之自相(sarūpa)的因缘，故观照智即是观照之相(paccavekkhaṇanimitta)。“等满”者，谓完全充满。

Maṇḍabhūmīti papāvaṇṇabhūmi. Yattha salilasiñcanena vināva sassāni ṭhitāni sampajjanti. Yuge yojetabbāni yoggāni, tesaṃ ācariyo yoggācariyo. Tesaṃ sikkhāpanato hatthiādayopi ‘‘yoggā’’ti vuccantīti āha pāḷiyaṃ ‘‘assadammasārathī’’ti. Yena yenāti catūsu maggesu yena yena maggena. Yaṃ yaṃ gatinti javasamajavādibhedāsu gatīsu yaṃ yaṃ gatiṃ. Navame natthi vattabbaṃ.

“膏腴之地”(Maṇḍabhūmi)者，谓乳酪色之土地，于彼处无需洒水灌溉，庄稼亦能生长繁荣。“应轭者”(yoggāni)是应被套上轭的牲畜，其师为“调练师”(yoggācariyo)。因被调练，象等亦被称为“应轭者”，故经中说“调马御者”(assadammasārathī)。“以任何道”者，谓于四道中，以任何一道。“以任何行”者，谓于速行、平稳行等各种行进方式中，以任何一种行进方式。第九品无所说。

Pañcaṅgikasuttādivaṇṇanā niṭṭhitā.

《五支经》等释义终。

10. Nāgitasuttavaṇṇanā

10. 那吉达经释义

30. Dasame uccāsaddamahāsaddāti uddhaṃ uggatattā ucco patthaṭo mahanto vinibbhijjitvā gahetuṃ asakkuṇeyyo saddo etesanti uccāsaddamahāsaddā. Vacīghosopi hi bahūhi ekajjhaṃ pavattito atthato saddato ca duravabodho kevalaṃ mahānigghoso eva hutvā sotapathamāgacchati. Macchavilopeti macchānaṃ vilumpitvā viya gahaṇe, macchānaṃ vā vilumpane. Kevaṭṭānañhi macchapacchiṭhapitaṭṭhāne mahājano sannipatitvā ‘‘idha aññaṃ ekaṃ macchaṃ dehi, ekaṃ macchaphālaṃ dehī’’ti, ‘‘etassa te mahā dinno, mayhaṃ khuddako’’ti evaṃ uccāsaddaṃ mahāsaddaṃ karonti. Macchaggahaṇatthaṃ jāle pakkhittepi tasmiṃ ṭhāne kevaṭṭā ceva aññe ca ‘‘paviṭṭho gahito’’ti mahāsaddaṃ karonti. Taṃ sandhāyetaṃ vuttaṃ. Asucisukhanti kāyāsucisannissitattā kilesāsucisannissitattā ca asucisannissitasukhaṃ. Nekkhammasukhassāti kāmato nikkhamantassa sukhassa. Pavivekasukhassāti gaṇasaṅgaṇikato kilesasaṅgaṇikato ca vigatassa sukhassa. Upasamasukhassāti rāgādivūpasamāvahassa sukhassa. Sambodhasukhanti maggasaṅkhātassa sambodhassa niṭṭhappattatthāya sukhaṃ. Sesaṃ suviññeyyameva.

30. 第十项“高声大音”者，谓声音高亢宏大，扩散开来难以听清，故称为高声大音。多人同时说话，其中意义与声音皆难以理解，只剩下一片喧闹传入耳中。譬如在鱼市喧嚣之时，众人聚集吵嚷着“给我一条鱼”、“给我一块鱼肉”、“这条大的给你”、“我的这条小”，如是发出高声大音。亦有为捕鱼撒网之时，渔夫与其他人亦大声喊着“进网了”、“抓住了”，所说即是此种情况。“不净乐”者，谓因依赖身体之不净与烦恼之不净，故是不净所依赖之乐。“出离乐”者，谓出离欲望之乐。“远离乐”者，谓远离群体与烦恼纠缠之乐。“寂止乐”者，谓由平息贪欲等带来之乐。“正觉乐”者，是为圆满名为‘道’之正觉的乐。其余易解。

Nāgitasuttavaṇṇanā niṭṭhitā.

《那吉达经》释义终。

Pañcaṅgikavaggavaṇṇanā niṭṭhitā.

《五支品》释义终。

4. Sumanavaggo

4. 须摩那品

1. Sumanasuttavaṇṇanā

1. 须摩那经释义

31. Catutthassa [Pg.15] paṭhame satakkakūti satasikharo, anekakūṭoti attho. Idaṃ tassa mahāmeghabhāvadassanaṃ. So hi mahāvassaṃ vassati. Tenevāha – ‘‘ito cito ca uṭṭhitena valāhakakūṭasatena samannāgatoti attho’’ti. Dassanasampannoti ettha dassanaṃ nāma sotāpattimaggo. So hi paṭhamaṃ nibbānadassanato ‘‘dassana’’nti vuccati. Yadipi taṃ gotrabhu paṭhamataraṃ passati, disvā pana kattabbakiccassa kilesappahānassa akaraṇato na taṃ ‘‘dassana’’nti vuccati. Āvajjanaṭṭhāniyañhi taṃ ñāṇaṃ. Maggassa nibbānārammaṇatāsāmaññena cetaṃ vuttaṃ, na nibbānappaṭivijjhanena, tasmā dhammacakkhuṃ punappunaṃ nibbattanena bhāvanaṃ appattaṃ dassanaṃ, dhammacakkhuñca pariññādikiccakaraṇena catusaccadhammadassanaṃ tadabhisamayoti natthettha gotrabhussa dassanabhāvāpatti. Sesamettha suviññeyyameva.

31. 第四经初段之“百峰”者，谓百个山顶，“多峰”者，谓许多峰峦之意。此显示其如大云密布之状。其普降大雨，故说“从这边那边升起百重云峰”之意。“见具足”中，“见”者，谓须陀洹道。因其最初见到涅槃，故称为“见”。即使种姓位(gotrabhu)之人亦先见到涅槃，然因见到后未履行断除烦恼之义务，故不称之为“见”。彼智慧只是相当于作意。此（道以涅槃为所缘）是就其共相而说，非就证悟涅槃而言。因此，（种姓智的见）尚未达到修习，而法眼通过履行遍知等作用现观四圣谛法，才是此处的‘见’。是故，此中种姓智不得名为‘见’。其余易解。

Sumanasuttavaṇṇanā niṭṭhitā.

《须摩那经》释义终。

2. Cundīsuttavaṇṇanā

2. 纯陀尼经释义

32. Dutiye ‘‘ariyakantehi sīlehi samannāgato’’tiādīsu (a. ni. 5.179) ariyakantānīti pañcasīlāni āgatāni. Ariyakantāni hi pañcasīlāni ariyānaṃ kantāni piyāni, bhavantaragatāpi ariyā tāni na vijahanti. Idha pana ‘‘yāvatā, cunda, sīlāni ariyakantāni sīlāni, tesaṃ aggamakkhāyati…pe… agge te paripūrakārino’’ti vuttattā maggaphalāni sīlāni adhippetānīti āha ‘‘ariyakantāni sīlānīti maggaphalasampayuttāni sīlānī’’ti.

32. 在第二经“具足圣所爱戒”等句中（《增支部》5.179），圣所爱指的是五戒。因为圣所爱的五戒是圣者们喜爱和珍视的，即使转生到其他生命状态，圣者们也不会舍弃它们。但在这里说“纯陀，凡是圣所爱的戒，此戒被称为最胜……他们在最胜戒上是圆满者”，因此指的是与道果相应的戒，所以注释说“圣所爱的戒是指与道果相应的戒”。

Cundīsuttavaṇṇanā niṭṭhitā.

《纯陀尼经》释义终。

3. Uggahasuttavaṇṇanā

3. 乌伽诃经释义

33. Tatiye [Pg.16] sabbapaṭhamaṃ uṭṭhānasīlāti rattiyā vibhāyanavelāya sāmike parijane seyyāya avuṭṭhite sabbapaṭhamaṃ uṭṭhānasīlā. Sāmikaṃ disvā nisinnāsanato aggidaḍḍhā viya paṭhamameva vuṭṭhahantīti vā pubbuṭṭhāyiniyo. Kiṃkāranti kiṃkaraṇīyaṃ, kiṃkaraṇabhāvena pucchitvā kātabbaveyyāvaccanti attho. Taṃ paṭissuṇantā vicarantīti kiṃkārappaṭissāviniyo. Manāpaṃyeva kiriyaṃ karonti sīlenāti manāpacāriniyo. Piyameva vadanti sīlenāti piyavādiniyo.

33. 在第三经中，“早起者”(pubbuṭṭhāyinī)是：夜晚将尽天亮之时，主人和家人尚未起身，她最先起身。或者说，看见主人，就像被火烧到一样立刻从座位上站起来，这叫做“早起者”。“何所当为”(Kiṃkāra)是询问要做的事情，意思是询问后去做应做的服侍。答应后去做的，就是“听命者”(kiṃkārappaṭissāviniyo)。以品德做令人喜爱的事情，就是“行为可喜者”(manāpacāriniyo)。以品德说令人喜爱的话语，就是“言语亲切者”(piyavādiniyo)。

Tatrupāyāyāti tatra kamme sādhetabbaupāyabhūtāya vīmaṃsāya. Tenāha ‘‘tasmiṃ uṇṇākappāsasaṃvidhāne’’tiādi. Alaṃ kātunti kātuṃ samatthā. Alaṃ saṃvidhātunti vicāretuṃ samatthā. Tenāha ‘‘alaṃ kātuṃ alaṃ saṃvidhātunti attanā kātumpi parehi kārāpetumpī’’tiādi. Sesamettha suviññeyyameva.

“于彼方便”是指在那个为了成就某种作业而成为方便的观察。因此说“在处理羊毛、棉花等事情上”等等。“堪能成办”是指能够成办。“堪能筹划”是指能够思考。因此说“‘堪能成办，堪能筹划’，就是自己能够成办，也能让别人成办”等等。其余的在此都很容易理解。

Uggahasuttavaṇṇanā niṭṭhitā.

《郁伽经》释义终。

4-5. Sīhasenāpatisuttādivaṇṇanā

4-5. 狮子将军经等释义

34-35. Catutthe sandiṭṭhikanti asamparāyikatāya sāmaṃ daṭṭhabbaṃ. Sayaṃ anubhavitabbaṃ attapaccakkhaṃ diṭṭhadhammikanti attho. Na saddhāmattakeneva tiṭṭhatīti ‘‘dānaṃ nāma sādhu sundaraṃ, buddhādīhi paṇḍitehi pasattha’’nti evaṃ saddhāmattakeneva na tiṭṭhati. Yaṃ dānaṃ detīti yaṃ deyyadhammaṃ parassa deti. Tassa pati hutvāti tabbisayaṃ lobhaṃ suṭṭhu abhibhavanto tassa adhipati hutvā deti. Tena anadhibhavanīyattā na dāso na sahāyoti. Tattha tadubhayaṃ anvayato byatirekato ca dassetuṃ ‘‘yo hī’’tiādi vuttaṃ. Dāso hutvā deti taṇhādāsabyassa upagatattā. Sahāyo hutvā deti tassa piyabhāvāvissajjanato. Sāmī hutvā deti tattha taṇhādāsabyato attānaṃ mocetvā abhibhuyya pavattanato. Atha vā yo dānasīlatāya dāyako puggalo, so dāne pavattibhedena dānadāso, dānasahāyo, dānapatīti tippakāro hoti. Tadassa tippakārataṃ vibhajitvā dassetuṃ ‘‘yo hī’’tiādi vuttaṃ. Dātabbaṭṭhena dānaṃ, annapānādi.

34-35. 于第四经中，“现见”是指不假时日，自己就能看见，自己就能体验，是现世自证的意思。不能仅仅依靠信心而停留，不能只停留在“布施是善，是美，是佛陀等智者所赞叹的”这样的信心层面。所谓“布施”就是将可施之物给予他人。“成为其主”意为彻底克服对该事物的贪欲，成为主人而施舍。因为不被贪欲所控制，所以不是奴仆也不是同伴。为了从正反两方面说明这层意思，所以说了“若人……”等。作为奴仆而施，是因为屈从于贪欲的奴役；作为同伴而施，是因为怀着喜爱之情布施；作为主人而施，是因为从贪欲的奴役中解脱出来，克服贪欲而施舍。或者说，具有布施品格的布施者，因为布施行为的不同，可以分为三种：布施的奴仆、布施的同伴、布施的主人。为了区分说明这三种情况，所以说了“若人……”等。布施，就其应施之物的意义来说，是指食物饮料等。

Tattha [Pg.17] yaṃ attanā paribhuñjati, taṇhādhipannatāya tassa vasena vattanato dāso viya hoti. Yaṃ paresaṃ dīyati, tatthāpi annapānasāmaññena idaṃ vuttaṃ ‘‘dānasaṅkhātassa deyyadhammassa dāso hutvā’’ti. Sahāyo hutvā deti attanā paribhuñjitabbassa paresaṃ dātabbassa ca samasamaṃ ṭhapanato. Pati hutvā deti sayaṃ deyyadhammassa vase avattitvā tassa attano vase vattāpanato. Aparo nayo – yo attanā paṇītaṃ paribhuñjitvā paresaṃ nihīnaṃ deti, so dānadāso nāma tannimittanihīnabhāvāpattito. Yo yādisaṃ attanā paribhuñjati, tādisameva paresaṃ deti, so dānasahāyo nāma tannimittahīnādhikabhāvavivajjanena sadisabhāvāpattito. Yo attanā nihīnaṃ paribhuñjitvā paresaṃ paṇītaṃ deti, so dānapati nāma tannimittaseṭṭhabhāvāpattito.

其中自己享用的部分，因为被贪爱所控制，不得不顺从它，就像奴隶一样。至于布施给别人的部分，从食物饮料等共同点来说，这里说的是“成为布施物的奴隶”。以朋友的身份布施，是因为自己享用的和布施给别人的东西是同等的。以主人的身份布施，是因为自己不被布施物所控制，反而能控制它。另一种解释是：自己享用好的，却给别人差的，这叫做布施的奴仆，因为这种行为导致了自己处于低下的状态。自己享用什么样的，就给别人什么样的，这叫做布施的朋友，因为这样避免了高下之别，而达到了平等的状态。自己享用差的，却给别人好的，这叫做布施的主人，因为这种行为成就了高尚的品格。

Nittejabhūto tejahānippattiyā. Saha byati gacchatīti sahabyo, sahapavattanako, tassa bhāvo sahabyatā, sahapavattīti āha ‘‘sahabhāvaṃ ekībhāvaṃ gatā’’ti. Asitassāti vā abandhassa, taṇhābandhanena abandhassāti attho. Pañcamaṃ uttānameva.

“黯淡无光”是指因失去了光辉。“同行”(sahabyo)是“共同行进者”之意，即共同运转者；其状态为“同行性”(sahabyatā)，即共同运转。因此说“达到共同状态，合为一体”。“无所依”(asita)或指“无系缚”，意为不被贪爱之绳索束缚。第五句意义显而易见。

Sīhasenāpatisuttādivaṇṇanā niṭṭhitā.

《狮子将军经》等释义终。

6-7. Kāladānasuttādivaṇṇanā

6-7. 适时施经等释义

36-37. Chaṭṭhe ārāmatoti phalārāmato. Paṭhamuppannānīti sabbapaṭhamaṃ sujātāni. Bhāsitaññūti bhikkhū gharadvāre ṭhitā kiñcāpi tuṇhī honti, atthato pana ‘‘bhikkhaṃ dethā’’ti vadanti nāma ariyāya yācanāya. Vuttañhetaṃ ‘‘uddhissa ariyā tiṭṭhanti, esā ariyānaṃ yācanā’’ti. Tatra ye ‘‘mayaṃ pacāma, ime na pacanti, pacamāne patvā alabhantā kuhiṃ labhissantī’’ti deyyadhammaṃ saṃvibhajanti, te bhāsitaññū nāma ñatvā kattabbassa karaṇato. Yuttappattakāleti dātuṃ yuttappattakāle. Appaṭivānacittoti anivattanacitto. Sattamaṃ uttānameva.

36-37. 于第六经中，“园林”是指“果园”。“最初生长的”是指最初善生的（果实）。“知言者”是指比丘们虽然默然站在家门口，但实际上是以圣者的乞求方式表达“请布施食物”。正如经文所说：“圣者们伫立期待，这就是圣者的乞求。”那些想着“我们烹煮，他们不烹煮，如果让正在烹煮的人得不到布施，他们还能在哪里得到呢？”而分享布施之物的人，被称为知言者，因为他们知道该做的事情并去做了。“适时施与”是指在适当的时间给予布施。“不退转心”是指没有退转的意念。第七经意义显而易见。

Kāladānasuttādivaṇṇanā niṭṭhitā.

《适时施经》等释义终。

8. Saddhasuttavaṇṇanā

8. 信经释义

38. Aṭṭhame [Pg.18] anukampantīti ‘‘sabbe sattā sukhī hontu averā abyāpajjā’’ti evaṃ hitapharaṇena anuggaṇhanti. Apica upaṭṭhākānaṃ gehaṃ aññe sīlavante sabrahmacārino gahetvā pavisantāpi anuggaṇhanti nāma. Nīcavuttinti paṇipātasīlaṃ. Kodhamānathaddhatāya rahitanti kodhamānavasena uppanno yo thaddhabhāvo cittassa uddhumātalakkhaṇo, tena virahitanti attho. Soraccenāti ‘‘tattha katamaṃ soraccaṃ? Yo kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo, idaṃ vuccati soraccaṃ. Sabbopi sīlasaṃvaro soracca’’nti evamāgatena sīlasaṃvarasaṅkhātena soratabhāvena. Sakhilanti ‘‘tattha katamaṃ sākhalyaṃ? Yā sā vācā thaddhakā kakkasā pharusā kaṭukā abhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ pahāya yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti. Yā tattha saṇhavācatā sakhilavācatā apharusavācatā, idaṃ vuccati sākhalya’’nti (dha. sa. 1350) evaṃ vuttena sammodakamudubhāvena samannāgataṃ. Tenāha ‘‘sakhilanti sammodaka’’nti.

38. 于第八经中，“悲悯”即以“愿一切众生安乐，无怨无害”这样的利益心来护持。此外，带领其他持戒的同梵行者(sabrahmacārino)进入供养者家中，也叫做护持。“卑下行”是指恭敬礼拜的品行。“远离瞋恚、傲慢、顽固”是指远离因瞋恚、傲慢而产生的、以内心膨胀为特征的顽固心态。“柔和”(soracca)，即如经中所说：“什么是柔和？身无违犯，语无违犯，身语皆无违犯，此谓柔和。一切戒律的防护皆是柔和。”此指以戒律防护为代表的柔和品性。“和蔼”(sākhalya)，即如经中所说：“什么是和蔼？舍弃粗硬、刺耳、粗鲁、尖刻、伤人、近于瞋怒、导致不定之语，而说柔和、悦耳、可爱、悦意、文雅、众人所爱、众人所喜之语。其中，言语的柔顺、和蔼、不粗暴，此谓和蔼。”（《法集论》1350）指具有令人愉悦和温和的性情。因此说“‘和蔼’即令人愉悦”。

Saddhasuttavaṇṇanā niṭṭhitā.

《信经》释义终。

9-10. Puttasuttādivaṇṇanā

9-10. 子经等释义

39-40. Navame bhatoti posito. Taṃ pana bharaṇaṃ jātakālato paṭṭhāya sukhapaccayūpaharaṇena dukkhapaccayāpaharaṇena ca pavattitanti dassetuṃ ‘‘amhehī’’tiādi vuttaṃ. Hatthapādavaḍḍhanādīhīti ādi-saddena mukhena siṅghānikāpanayananahāpanamaṇḍanādiñca saṅgaṇhāti. Mātāpitūnaṃ santakaṃ khettādiṃ avināsetvā rakkhitaṃ tesaṃ paramparāya ṭhitiyā kāraṇaṃ hotīti āha ‘‘amhākaṃ santakaṃ…pe… kulavaṃso ciraṃ ṭhassatī’’ti. Salākabhattādīni anupacchinditvāti salākabhattādīni avicchinditvā. Yasmā dāyajjappaṭilābhassa yogyabhāvena vattamānoyeva dāyassa paṭipajjissati, na itaroti āha ‘‘kulavaṃsānurūpāya paṭipattiyā’’tiādi[Pg.19]. Attanā dāyajjārahaṃ karontoti attānaṃ dāyajjārahaṃ karonto. Mātāpitaro hi attano ovāde avattamāne micchāpaṭipanne dārake vinicchayaṃ gantvā aputte karonti, te dāyajjārahā na honti. Ovāde vattamāne pana kulasantakassa sāmike karonti. Tatiyadivasato paṭṭhāyāti matadivasato tatiyadivasato paṭṭhāya. Sesaṃ suviññeyyameva. Dasamaṃ uttānameva.

39-40. 于第九经中，“所供养”是指“被抚养”。为了说明这种抚养是从出生时开始，就以带来快乐的资具供养、排除带来痛苦的资具而持续进行的，所以才说“由我们”等等。“手足增长等等”的“等”字，包含了用口清洁、擦鼻涕、沐浴、装饰等等。不毁坏父母所有的田地等财产并加以守护，是因为这样可以使其世代相续存在，所以说“我们所有……家系长久延续”。“不断绝分食等供养”，就是不中断分食等供养。因为只有具有继承资格的人才能继承遗产，而不是其他人，所以说“符合家族传统的行为”等等。“让自己成为有资格继承遗产的人”，就是使自身堪为继承者。父母如果看到子女不听从教诲，行为邪僻，经过评判后可以不让他继承家业，这样的子女就没有资格继承遗产。如果听从教诲，就可以成为家族财产的主人。“从第三天开始”，就是从死后的第三天开始。其余部分很容易理解。第十经意义显而易见。

Puttasuttādivaṇṇanā niṭṭhitā.

《子经》等释义终。

Sumanavaggavaṇṇanā niṭṭhitā.

《须摩那品》释义终。

5. Muṇḍarājavaggo

5. 秃头王品

1-2. Ādiyasuttādivaṇṇanā

1-2. 受用经等释义

41-42. Pañcamassa paṭhame uṭṭhānavīriyādhigatehīti vā uṭṭhānena ca vīriyena ca adhigatehi. Tattha uṭṭhānanti kāyikaṃ vīriyaṃ. Vīriyanti cetasikanti vadanti. Uṭṭhānanti vā bhoguppādane yuttappayuttatā. Vīriyaṃ tajjo ussāho. Pīṇitanti dhātaṃ sutittaṃ. Tathābhūto pana yasmā thūlasarīro hoti, tasmā ‘‘thūlaṃ karotī’’ti vuttaṃ. Dutiyaṃ uttānameva.

41-42. 第五经第一，“由奋起与精进获得”，即由奋起与精进二者获得。于此，“奋起”是身体的努力，“精进”是心所的努力，如是说。又，“奋起”是致力于财富的产生，“精进”是与此相应的努力。“令丰满”即令其滋养、满足。又，因其身体粗壮，故说“使其粗大”。第二经其义自明。

Ādiyasuttādivaṇṇanā niṭṭhitā.

《受用经》等释义终。

3. Iṭṭhasuttavaṇṇanā

3. 可爱经释义

43. Tatiye appamādaṃ pasaṃsantīti ‘‘etāni āyuādīni patthayantena appamādo kātabbo’’ti appamādameva pasaṃsanti paṇḍitā. Yasmā vā puññakiriyāsu paṇḍitā appamādaṃ pasaṃsanti, tasmā āyuādīni patthayantena appamādova kātabboti attho. Purimasmiṃ atthavikappe ‘‘puññakiriyāsū’’ti padassa ‘‘appamatto’’ti iminā sambandho. Yasmā paṇḍitā appamādaṃ pasaṃsanti, yasmā ca puññakiriyāsu appamatto ubho atthe adhigato hoti, tasmā āyuādīni patthayantena appamādova [Pg.20] kātabbo. Dutiyasmiṃ atthavikappe paṇḍitā appamādaṃ pasaṃsanti. Katthāti? Puññakiriyāsu. Kasmāti ce? Yasmā appamatto ubho atthe adhiggaṇhāti paṇḍito, tasmāti attho. Atthappaṭilābhenāti diṭṭhadhammikādihitappaṭilābhena.

43. 第三，“赞叹不放逸”，即“希求寿命等者，应行不放逸”，智者唯赞叹不放逸。又，因智者于诸福业中赞叹不放逸，故希求寿命等者，应行不放逸，此其义也。于前一释义中，“于诸福业中”一词与“不放逸”相连。因智者赞叹不放逸，且于诸福业中不放逸者能得二利，故希求寿命等者，应行不放逸。于后一释义中，智者赞叹不放逸。于何处？于诸福业中。因何故？因不放逸的智者能得二利，此其义也。“由得利益”，即由得现法等利益。

Iṭṭhasuttavaṇṇanā niṭṭhitā.

《可爱经》释义终。

4. Manāpadāyīsuttavaṇṇanā

4. 可爱施经释义

44. Catutthe jhānamanena nibbattaṃ manomayanti āha ‘‘suddhāvāsesu ekaṃ jhānamanena nibbattaṃ devakāya’’nti. Satipi hi sabbasattānaṃ abhisaṅkhāramanasā nibbattabhāve bāhirapaccayehi vinā manasāva nibbattattā ‘‘manomayā’’ti vuccanti rūpāvacarasattā. Yadi evaṃ kāmabhave opapātikasattānampi manomayabhāvo āpajjatīti ce? Na, tattha bāhirapaccayehi nibbattetabbatāsaṅkāya eva abhāvato ‘‘manasāva nibbattā’’ti avadhāraṇāsambhavato. Niruḷho vāyaṃ loke manomayavohāro rūpāvacarasattesu. Tathā hi ‘‘annamayo, pāṇamayo, manomayo, ānandamayo, viññāṇamayo’’ti pañcadhā attānaṃ vedavādinopi vadanti. Ucchedavādinopi vadanti ‘‘dibbo rūpī manomayo’’ti (dī. ni. 1.87). Tīsu vā kulasampattīsūti brāhmaṇakhattiyavessasaṅkhātesu sampannakulesu. Chasu vā kāmasaggesūti chasu kāmāvacaradevesu.

44. 第四经，“意所成”(manomaya)者，如言：“于净居天(Suddhāvāsa)中，有一种由禅心所生的天身”。诚然，一切有情皆由行心(abhisaṅkhāra-manasā)所生，然色界有情无需外缘，仅由心意而生，故称“意所成”。若尔，欲界化生有情亦应是意所成？不然，因在彼处无“需由外缘所生”之疑，故无“唯由心意产生”之限定。此“意所成”之说，于世间已成色界有情之定说。譬如，吠陀论者亦说“食所成、气所成、意所成、喜所成、识所成”五种我；断见论者亦说“天、有色、意所成”(《长部》1.87)。又，“于三族姓中”，即于婆罗门(brāhmaṇa)、刹帝利(khattiya)、吠舍(vessa)等具足族姓中。又，“于六欲天中”，即于六欲界天中。

Manāpadāyīsuttavaṇṇanā niṭṭhitā.

《可爱施经》释义终。

5-6. Puññābhisandasuttādivaṇṇanā

5-6. 福流经等释义

45-46. Pañcame asaṅkheyyoti āḷhakagaṇanāya asaṅkheyyo. Yojanavasena panassa saṅkhā atthi heṭṭhā mahāpathaviyā upari ākāsena parisamantato cakkavāḷapabbatena majjhe tattha tattha ṭhitakehi dīpapabbatapariyantehi paricchinnattā jānantena yojanato saṅkhātuṃ sakkāti katvā. Mahāsarīramacchakumbhīlayakkharakkhasamahānāgadānavādīnaṃ saviññāṇakānaṃ balavāmukhapātālādīnaṃ aviññāṇakānaṃ bheravārammaṇānaṃ vasena bahubheravaṃ[Pg.21]. Puthūti bahū. Savantīti sandamānā. Upayantīti upagacchanti. Chaṭṭhaṃ uttānameva.

45-46. 第五经，“不可数”(asaṅkheyya)者，指以“阿罗迦”(āḷhaka)计算则不可数。然以“由旬”(yojana)计则有数，因其下有大地，上有虚空，周匝有铁围山(cakkavāḷapabbata)，中间有各处岛屿山脉为界，故知者能以由旬计数。因有大身鱼(mahāsarīramaccha)、鳄鱼(kumbhīla)、夜叉(yakkha)、罗刹(rakkhasa)、大龙(mahānāga)、檀那婆(dānava)等有情，及婆罗婆口(balavāmukha)、地狱(pātāla)等无情之恐怖境，故甚可怖。“众多”(puthū)即“多”。“流”(savanti)即“流动”。“至”(upayanti)即“走近”。第六经其义自明。

Puññābhisandasuttādivaṇṇanā niṭṭhitā.

《福流经》等释义终。

7-8. Dhanasuttādivaṇṇanā

7-8. 财富经等释义

47-48. Sattame saddhāti maggenāgatā saddhā. Sīlañca yassa kalyāṇanti kalyāṇasīlaṃ nāma ariyasāvakassa ariyakantaṃ sīlaṃ vuccati. Tattha kiñcāpi ariyasāvakassa ekasīlampi akantaṃ nāma natthi, imasmiṃ panatthe bhavantarepi appahīnaṃ pañcasīlaṃ adhippetaṃ. Aṭṭhamaṃ uttānameva.

47-48. 第七经，“信”(saddhā)者，指由道而来之信。“戒亦善”者，谓圣弟子(ariyasāvaka)之善戒，名为“圣者所爱戒”(ariyakantaṃ sīlaṃ)。于此，虽圣弟子实无一戒为不可爱，然此义中意指乃至他世亦不舍离之五戒。第八经其义自明。

Dhanasuttādivaṇṇanā niṭṭhitā.

《财富经》等释义终。

9. Kosalasuttavaṇṇanā

9. 憍萨罗经释义

49. Navame patitakkhandhoti sammukhā kiñci oloketuṃ asamatthatāya adhomukho. Nippaṭibhānoti sahadhammikaṃ kiñci vattuṃ avisahanato nippaṭibhāno paṭibhānarahito.

49. 第九经，“沮丧”(patitakkhandho)者，因无力前视而低头。“无辩才”(nippaṭibhāno)者，因不能对同梵行者有所言说而无辩才，即无急智。

Kosalasuttavaṇṇanā niṭṭhitā.

《憍萨罗经》释义终。

10. Nāradasuttavaṇṇanā

10. 那罗达经释义

50. Dasame ajjhomucchitoti adhimattāya taṇhāmucchāya mucchito, mucchaṃ mohaṃ pamādaṃ āpanno. Tenāha ‘‘gilitvā…pe… atirekamucchāya taṇhāya samannāgato’’ti. Mahaccāti mahatiyā. Liṅgavipallāsena cetaṃ vuttaṃ. Tenāha ‘‘mahatā rājānubhāvenā’’ti.

50. 第十经，“沉溺”(ajjhomucchito)者，即被过度之渴爱昏迷所迷，已陷于昏迷、愚痴、放逸。故言：“吞噬……为过度昏迷之渴爱所具足”。“以大”(mahaccā)即“以大”(mahatiyā)。此乃语性转换。故言：“以大王威力”。

Nāradasuttavaṇṇanā niṭṭhitā.

《那罗达经》释义终。

Muṇḍarājavaggavaṇṇanā niṭṭhitā.

《秃头王品》释义终。

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

初五十篇终。

2. Dutiyapaṇṇāsakaṃ

2. 第二五十篇

(6) 1. Nīvaraṇavaggo

(6) 1. 盖品

1-2. Āvaraṇasuttādivaṇṇanā

1-2. 障碍经等释义

51-52. Dutiyassa [Pg.22] paṭhame āvarantīti āvaraṇā, nīvārayantīti nīvaraṇā. Ettha ca āvarantīti kusaladhammuppattiṃ ādito parivārenti. Nīvārayantīti niravasesato vārayantīti attho, tasmā āvaraṇavasenāti ādito kusaluppattivāraṇavasena. Nīvaraṇavasenāti niravasesato vāraṇavasenāti evamettha attho daṭṭhabbo. Yasmā pañca nīvaraṇā uppajjamānā anuppannāya lokiyalokuttarāya paññāya uppajjituṃ na denti, uppannāpi aṭṭha samāpattiyo pañca vā abhiññā upacchinditvā pātenti, tasmā ‘‘paññāya dubbalīkaraṇā’’ti vuccanti. Upacchindanaṃ pātanañcettha tāsaṃ paññānaṃ anuppannānaṃ uppajjituṃ appadānameva. Iti mahaggatānuttarapaññānaṃ ekaccāya ca parittapaññāya anuppattihetubhūtā nīvaraṇadhammā itarāsaṃ samatthataṃ vihanantiyevāti paññāya dubbalīkaraṇā vuttā. Bhāvanāmanasikārena vinā pakatiyā manussehi nibbattetabbo dhammoti manussadhammo, manussattabhāvāvaho vā dhammo manussadhammo, anuḷāraṃ parittakusalaṃ. Yaṃ asatipi buddhuppāde vattati, yañca sandhāyāha ‘‘hīnena brahmacariyena, khattiye upapajjatī’’ti (jā. 1.8.75). Alaṃ ariyāya ariyabhāvāyāti alamariyo, ariyabhāvāya samatthoti vuttaṃ hoti. Ñāṇadassanameva ñāṇadassanaviseso, alamariyo ca so ñāṇadassanaviseso cāti alamariyañāṇadassanaviseso.

51-52. 第二品第一，“遮蔽”故为“障碍”(āvaraṇa)，“阻挡”故为“盖”(nīvaraṇa)。于此，“遮蔽”者，从始即围绕善法之生起；“阻挡”者，义为无余遮止。是故，“由障碍故”，即由从始遮止善法生起故；“由盖故”，即由无余遮止故，当知此义。因五盖生起时，令未生之世间、出世间慧不得生，亦令已生之八等至或五神通被断除而退失，故说为“令慧劣弱”。于此，断除与退失，实即不令彼等未生之慧生起。如是，盖法为大、无上慧及少分劣慧之不生因，亦坏余者之能力，故说为“令慧劣弱”。“人法”(manussadhamma)者，谓无修习作意，由常人所成之法；或导至人有之法，即非广大之少分善。此法于无佛出世时亦行，如言：“以卑劣梵行，得生刹帝利家”(《本生》1.8.75)。“能成圣”(alamariyo)者，即“能于圣性”(ariyabhāvāya samattho)。智见即殊胜智见，此殊胜智见亦能成圣，故为“能成圣之殊胜智见”(alamariyañāṇadassanaviseso)。

Ñāṇadassananti ca dibbacakkhupi vipassanāpi maggopi phalampi paccavekkhaṇañāṇampi sabbaññutaññāṇampi vuccati. ‘‘Appamatto samāno ñāṇadassanaṃ ārādhetī’’ti (ma. ni. 1.311) hi ettha dibbacakkhu ñāṇadassanaṃ nāma. ‘‘Ñāṇadassanāya cittaṃ abhinīharati abhininnāmetī’’ti (dī. ni. 1.234) ettha vipassanāñāṇaṃ. ‘‘Abhabbā te ñāṇāya dassanāya anuttarāya sambodhāyā’’ti (a. ni. 4.196) ettha maggo. ‘‘Ayamañño [Pg.23] uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti (ma. ni. 1.328) ettha phalaṃ. ‘‘Ñāṇañca pana me dassanaṃ udapādi, akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’ti (saṃ. ni. 5.1081; mahāva. 16; paṭi. ma. 2.30) ettha paccavekkhaṇañāṇaṃ. ‘‘Ñāṇañca pana me dassanaṃ udapādi ‘sattāhakālakato āḷāro kālāmo’’’ti (ma. ni. 1.284; 2.340) ettha sabbaññutaññāṇaṃ. Idha pana lokuttaradhammo adhippeto. Ettha ca rūpāyatanaṃ jānāti cakkhuviññāṇaṃ viya passati cāti ñāṇadassanaṃ, dibbacakkhu. Sammasanūpacāre ca dhammalakkhaṇattayañca tathā jānāti passati cāti ñāṇadassanaṃ, vipassanā. Nibbānaṃ cattāri vā saccāni asammohappaṭivedhato jānāti passati cāti ñāṇadassanaṃ, maggo. Phalaṃ pana nibbānavaseneva yojetabbaṃ. Paccavekkhaṇā maggādhigatassa atthassa sabbaso jotanaṭṭhena ñāṇadassanaṃ. Sabbaññutā anāvaraṇatāya samantacakkhutāya ca ñāṇadassanaṃ. Byādiṇṇakāloti pariyādinnakālo. Dutiyaṃ uttānameva.

“智见”一词也指天眼、观智、道、果、省察智以及一切智。譬如，“不放逸者成就智见”（《中部》1.311）中，此中天眼名为智见；“为智见而引导、倾向其心”（《长部》1.234）中，此指观智；“彼等不堪于智、于见、于无上正等觉”（《增支部》4.196）中，此指道；“此为另一超人法，已证得圣智见之殊胜安乐住”（《中部》1.328）中，此指果；“我智见生起：‘我解脱不动，此是最后生，今后无再有’”（《相应部》5.1081；《大品》16；《无碍解道》2.30）中，此指省察智；“我智见生起：‘阿罗逻·迦蓝(Āḷāro Kālāmo)已于七日前去世’”（《中部》1.284；2.340）中，此指一切智。然于此处，意指出世间法。此中，如眼识知色处，亦见之，故为智见，即天眼。于思惟观时，亦如是知见三法相，故为智见，即观。以无痴通达涅槃或四谛而知见，故为智见，即道。果则应依涅槃而解。省察智因能完全阐明由道所证之义，故为智见。一切智因其无碍及为普眼，故为智见。“Byādiṇṇakālo”意为“pariyādinnakālo”（时已尽）。第二句义自明。

Āvaraṇasuttādivaṇṇanā niṭṭhitā.

障碍经等释义终。

3-4. Padhāniyaṅgasuttādivaṇṇanā

3-4. 精进支经等释义

53-54. Tatiye padahatīti padahano, bhāvanamanuyutto yogī, tassa bhāvo bhāvanānuyogo padahanabhāvo. Padhānamassa atthīti padhāniko, ka-kārassa ya-kāraṃ katvā ‘‘padhāniyo’’ti vuttaṃ. ‘‘Abhinīhārato paṭṭhāya āgatattā’’ti vuttattā paccekabodhisattasāvakabodhisattānampi paṇidhānato pabhuti āgatasaddhā āgamanasaddā eva, ukkaṭṭhaniddesena pana ‘‘sabbaññubodhisattāna’’nti vuttaṃ. Adhigamato samudāgatattā aggamaggaphalasampayuttā cāpi adhigamasaddhā nāma, yā sotāpannassa aṅgabhāvena vuttā. Acalabhāvenāti paṭipakkhena anadhibhavanīyattā niccalabhāvena. Okappananti okkanditvā adhimuccanaṃ, pasāduppattiyā pasādanīyavatthusmiṃ pasīdanameva. Suppaṭividdhanti suṭṭhu paṭividdhaṃ. Yathā tena paṭividdhena sabbaññutaññāṇaṃ hatthagataṃ ahosi, tathā paṭividdhaṃ. Yassa buddhasubuddhatāya saddhā acalā asampavedhi, tassa dhammasudhammatāya saṅghasuppaṭipannatāya [Pg.24] tena paṭivedhena saddhā na tathāti aṭṭhānametaṃ anavakāso. Tenāha bhagavā – ‘‘yo, bhikkhave, buddhe pasanno dhamme pasanno saṅghe pasanno’’tiādi. Padhānavīriyaṃ ijjhati ‘‘addhā imāya paṭipadāya jarāmaraṇato muccissāmī’’ti sakkaccaṃ padahanato.

53-54. 第三，努力修行者(padahano)，即致力于修习的瑜伽行者，其状态即是致力于修习的状态。有精进者，称为padhānika，ka音转为ya音，故称padhāniya。经中说“从立誓而来”，故独觉菩萨与声闻菩萨从立誓时生起的信心亦是“来信心”(āgatasaddhā)，亦称“来信”(āgamanasaddā)。然依殊胜解释，则是指“一切智菩萨”。因从证悟而来，故与最上道果相应的信心亦名“证悟信心”，此即预流者所具之信。所谓“不动摇”，即不为对敌所胜，是为稳固。所谓“信解”(okappana)，即跃入而胜解，亦即于可信事中生起净信。所谓“善通达”，即完全证悟，犹如以此证悟而得一切知智于掌握之中。若人于佛之善觉性有不动摇之信，则于法之善法性、僧之善行道亦必有同样之信，（认为其信心会有不同）是不合道理、没有可能的。故世尊说：“诸比丘，若人于佛净信、于法净信、于僧净信”等。精进努力之所以能成就，是因“我必以此道解脱老死”而认真勤行故。

Appa-saddo abhāvattho ‘‘appasaddassa…pe… kho panā’’tiādīsu viyāti āha ‘‘arogo’’ti. Samavepākiniyāti yathābhuttamāhāraṃ samākāreneva pacanasīlāya. Daḷhaṃ katvā pacantī hi gahaṇī ghorabhāvena pittavikārādivasena rogaṃ janeti, sithilaṃ katvā pacantī mandabhāvena vātavikārādivasena tenāha ‘‘nātisītāya nāccuṇhāyā’’ti. Gahaṇitejassa mandapaṭutāvasena sattānaṃ yathākkamaṃ sītuṇhasahatāti āha ‘‘atisītalaggahaṇiko’’tiādi. Yāthāvato accayadesanā attano āvikaraṇaṃ nāmāti āha ‘‘yathābhūtaṃ attano aguṇaṃ pakāsetā’’ti. Udayatthagāminiyāti saṅkhārānaṃ udayañca vayañca paṭivijjhantiyāti ayamettha atthoti āha ‘‘udayañcā’’tiādi. Parisuddhāyāti nirupakkilesāya. Nibbijjhituṃ samatthāyāti tadaṅgavasena savisesaṃ pajahituṃ samatthāya. Tassa dukkhassa khayagāminiyāti yaṃ dukkhaṃ imasmiṃ ñāṇe anadhigate pavattirahaṃ, adhigate na pavatti, taṃ sandhāya vadati. Tathāhesa yogāvacaro ‘‘cūḷasotāpanno’’ti vuccati. Catutthaṃ uttānameva.

“Appa-saddo”意为“无”，如“无闻者……乃至……”等句所示，故说“无病”。“均等消化”是指食物根据所食用的量，以相同的方式被消化。如果胃(gahaṇī)强行消化，会因为剧烈的运作，由于胆汁失调等原因而产生疾病；如果缓慢消化，则因为迟缓的运作，会由于风失调等原因，所以说“不太冷也不太热”。由于胃火(gahaṇiteja)的强弱程度不同，众生各自能够忍受的寒热程度也不同，所以说“对极寒敏感的人”等等。“如实地告知过失”，即是坦白自己的过错，所以说“如实地显露自己的过失”。“趋向生灭”是指能够通达诸行(saṅkhāra)的生起和灭去，这里的意思就是“生起”等等。“极清净”是指没有污垢杂染(upakkilesa)。“能够厌离”是指能够以彼分舍(tadaṅgavasena)的方式有差别地(savisesaṃ)舍断。“趋向苦之尽头”是指，当这种智慧(ñāṇa)没有证得时，苦会存在，而证得之后苦就不再存在，指的就是这种情况。像这样这位瑜伽行者(yogāvacara)，被称为“小须陀洹”(cūḷasotāpanna)。第四句义自明。

Padhāniyaṅgasuttādivaṇṇanā niṭṭhitā.

精进支经等释义终。

5. Mātāputtasuttavaṇṇanā

5. 母子经释义

55. Pañcame vissāsoti visacchāyasantāno bhāvo. Otāroti tattha cittassa anuppaveso. Gahetvāti attano eva okāsaṃ gahetvā. Khepetvāti kusalavāraṃ khepetvā.

55. 第五，“信任”(vissāsa)是指不间断的信赖。“进入”(otāra)是指心进入其中。“取得”(gahetvā)是指自己取得机会。“耗尽”(khepetvā)是指耗尽善的时机。

Ghaṭṭeyyāti akkamanādivasena bādheyya. Tīhi pariññāhīti ñātatīraṇappahānasaṅkhātāhi tīhi pariññāhi. Natthi etesaṃ kutoci bhayanti akutobhayā, nibbhayāti attho. Catunnaṃ oghānaṃ, saṃsāramahoghasseva vā pāraṃ pariyantaṃ gatā. Tenāha ‘‘pāraṃ vuccati nibbāna’’ntiādi.

“打击”(ghaṭṭeyya)是指以侵犯等方式进行妨碍。“三种遍知”(tīhi pariññāhi)是指知遍知(ñāta-pariññā)、度遍知(tīraṇa-pariññā)和断遍知(pahāna-pariññā)这三种遍知。“他们没有来自任何地方的恐惧”(natthi etesaṃ kutoci bhayaṃ)意为无所畏惧(akutobhaya)，没有恐惧(nibbaya)。已到达四种瀑流(ogha)，或者说是轮回大瀑流(saṃsāra-mahāogha)的彼岸。因此说“彼岸指的是涅槃”等等。

Mātāputtasuttavaṇṇanā niṭṭhitā.

母子经释义终。

6. Upajjhāyasuttavaṇṇanā

6. 戒师经释义

56. Chaṭṭhe [Pg.25] madhurakabhāvo nāma sarīrassa thambhitattaṃ, taṃ pana garubhāvapubbakanti āha ‘‘sañjātagarubhāvo’’ti. Na pakkhāyantīti nappakāsenti, nānākāraṇato na upaṭṭhahanti. Tenāha ‘‘catasso disā ca anudisā ca mayhaṃ na upaṭṭhahantī’’ti. Sesamettha uttānameva.

56. 第六，“甜味状态”(madhurakabhāvo)是指身体僵硬(thambhitattaṃ)的状态，而这是由于先前的沉重状态(garubhāvapubbaka)所致，所以说“生起沉重感”(sañjātagarubhāvo)。“不显现”(na pakkhāyanti)的意思是不展现(nappakāsenti)，因为各种原因而不出现(na upaṭṭhahanti)。因此说“四方和四隅都不会向我显现”。其余义自明。

Upajjhāyasuttavaṇṇanā niṭṭhitā.

戒师经释义终。

7. Abhiṇhapaccavekkhitabbaṭṭhānasuttavaṇṇanā

7. 常省思处经释义

57. Sattame jarādhammoti dhamma-saddo ‘‘asammosadhammo nibbāna’’ntiādīsu (su. ni. 763) viya pakatipariyāyo, tasmā jarāpakatiko jiṇṇasabhāvoti attho. Tenāha ‘‘jarāsabhāvo’’tiādi. Sesapadesupi eseva nayo. Kammunā dātabbaṃ ādiyatīti kammadāyādo, attanā yathūpacitakammaphalabhāgīti attho. Taṃ pana dāyajjaṃ kāraṇūpacārena vadanto ‘‘kammaṃ mayhaṃ dāyajjaṃ santakanti attho’’ti āha yathā ‘‘kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu, evamidaṃ puññaṃ vaḍḍhatī’’ti (dī. ni. 3.80). Yonīhi phalaṃ sabhāvato bhinnampi abhinnaṃ viya missitaṃ hoti. Tenāha ‘‘kammaṃ mayhaṃ yoni kāraṇa’’nti. Mamattavasena bajjhantīti bandhū, ñāti sālohito ca, kammaṃ pana ekantasambandhavāti āha ‘‘kammaṃ mayhaṃ bandhū’’ti. Patiṭṭhāti avassayo. Kammasadiso hi sattānaṃ avassayo natthi.

57. 第七，“老法性”(jarādhammo)中，“法”(dhamma)一词如同在“无痴之法即涅槃”(asammosadhammo nibbānaṃ)等处（如《经集》763偈）的用法一样，是“自性”的同义词。因此，其义为有衰老之性，有衰败之相。所以说“老性”等等。其余各句也同此理。“业继承者”(kammadāyādo)是指通过业力接受应得之物，也就是自身承受所造业果的意思。然而，当以因为喻而说为继承财产时，其含义正如经中所言：“诸比丘，以修习善法为因，此福德增长”（如《长部》3.80）。果虽依其因而自性各异，然如不异而混合。所以说“业是我的根源与原因”(kammaṃ mayhaṃ yoni kāraṇaṃ)。“亲属”(bandhū)是指因我执而被系缚的亲族与血缘，而业力则是唯一的联系，所以说“业是我的亲属”(kammaṃ mayhaṃ bandhū)。“依止”(patiṭṭhā)即依靠之处。众生实在没有比业力更可靠的依靠。

Yobbanaṃ ārabbha uppannamadoti ‘‘mahallakakāle puññaṃ karissāma, daharamha tāvā’’ti yobbanaṃ apassāya mānakaraṇaṃ. ‘‘Ahaṃ nirogo saṭṭhi vā sattati vā vassāni atikkantāni, na me harītakakhaṇḍampi khāditabbaṃ, ime panaññe ‘asukaṃ no ṭhānaṃ rujjati, bhesajjaṃ khādāmā’ti vicaranti, ko añño mayā sadiso nirogo nāmā’’ti evaṃ mānakaraṇaṃ ārogyamado. Sabbesampi jīvitaṃ nāma pabhaṅguraṃ dukkhānubandhañca, tadubhayaṃ anoloketvā pabandhaṭṭhitiṃ paccayasulabhatañca nissāya ‘‘ciraṃ jīviṃ, ciraṃ jīvāmi, ciraṃ jīvissāmi, sukhaṃ jīviṃ, sukhaṃ jīvāmi, sukhaṃ jīvissāmī’’ti evaṃ mānakaraṇaṃ jīvitamado.

缘青春而生起的骄慢(yobbanaṃ ārabbha uppannamado)，是认为“我们老了再行善吧，现在还年轻”，此乃依于青春而行骄慢。健康骄慢(ārogyamado)，是认为“我身体健康，已过六七十岁，连一小块诃梨勒果(harītakakhaṇḍa)都不用吃。而其他人却说‘我某处不舒服，要吃药’而四处奔走。还有谁像我这样健康呢？”如此行骄慢。一切有情之生命皆是脆弱且与苦相随，不观察此二者，反依于生命的延续及资具的易得，而认为“我过去长寿，我正长寿，我将长寿；我过去安乐，我正安乐，我将安乐”，如此行骄慢，是为生命骄慢(jīvitamado)。

Upadhirahitanti [Pg.26] kāmūpadhirahitaṃ. Cattāro hi upadhī – kāmūpadhi, khandhūpadhi, kilesūpadhi, abhisaṅkhārūpadhīti. Kāmāpi ‘‘yaṃ pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.166) evaṃ vuttassa sukhassa adhiṭṭhānabhāvato ‘‘upadhiyati ettha sukha’’nti iminā vacanatthena ‘‘upadhī’’ti vuccati, khandhāpi khandhamūlakassa dukkhassa adhiṭṭhānabhāvato, kilesāpi apāyadukkhassa adhiṭṭhānabhāvato, abhisaṅkhārāpi bhavadukkhassa adhiṭṭhānabhāvato. Sesaṃ suviññeyyameva.

离诸依(upadhirahitaṃ)，即离欲依。依(upadhi)有四种：欲依(kāmūpadhi)、蕴依(khandhūpadhi)、烦恼依(kilesūpadhi)、行依(abhisaṅkhārūpadhi)。诸欲，如经中所说：“缘五欲(pañca kāmaguṇa)而生起乐与喜，此为诸欲之味。”(《中部》1.166) 因为是此中所说之乐的依止处，故依“乐依于此(upadhiyati ettha sukha)”之语义而称为“依”。同样，诸蕴，因为是以蕴为根源之苦的依止处；诸烦恼，因为是恶趣苦的依止处；诸行，因为是有苦的依止处。余者易知。

Abhiṇhapaccavekkhitabbaṭṭhānasuttavaṇṇanā niṭṭhitā.

《常省思处经》释义终。

8-10. Licchavikumārakasuttādivaṇṇanā

8-10. 离车童子经等释义

58-60. Aṭṭhame sāpateyyanti ettha saṃ vuccati dhanaṃ, tassa patīti sapati, dhanasāmiko. Tassa hitāvahattā sāpateyyaṃ, drabyaṃ, dhananti attho. Attano rucivasena gāmakiccaṃ netīti gāmaniyo, gāmaniyoyeva gāmaṇiko.

58-60. 在第八经中，于“财富”(sāpateyyaṃ)一句，此中“saṃ”称为财富(dhanaṃ)，其主(pati)为“sapati”，即财富之主。因其带来利益(hitāvahattā)，故为“sāpateyyaṃ”，义为物资(drabyaṃ)、财富(dhanaṃ)。依自己意愿领导村庄事务者为“gāmaniyo”，“gāmaniyo”即是“gāmaṇiko”(村长)。

Anvāya upanissāya jīvanasīlā anujīvinoti āha ‘‘ye ca etaṃ upanissāya jīvantī’’ti. Ekaṃ mahākulaṃ nissāya paṇṇāsampi saṭṭhipi kulāni jīvanti, te manusse sandhāyetaṃ vuttaṃ. Sesaṃ suviññeyyameva. Navamādīni uttānatthāneva.

依附、依止而活命者为随活者(anujīvino)，故说“彼等依此而活命”。依靠一个大家族，或五十，或六十个家族得以维生，此乃针对彼等人而说。余者易知。第九经等义皆明显。

Licchavikumārakasuttādivaṇṇanā niṭṭhitā.

《离车童子经》等释义终。

Nīvaraṇavaggavaṇṇanā niṭṭhitā.

盖品释义终。

(7) 2. Saññāvaggo

(7) 2. 想品

1-5. Saññāsuttādivaṇṇanā

1-5. 想经等释义

61-65. Dutiyassa paṭhame ‘‘mahapphalā mahānisaṃsā’’ti ubhayampetaṃ atthato ekaṃ, byañjanameva nānanti āha ‘‘mahapphalā’’tiādi. ‘‘Pañcime gahapatayo ānisaṃsā’’tiādīsu (udā. 76) ānisaṃsa-saddo phalapariyāyopi hoti[Pg.27]. Mahato lokuttarassa sukhassa paccayā hontīti mahānisaṃsā. Amatogadhāti amatabbhantarā amataṃ anuppaviṭṭhā nibbānadiṭṭhattā, tato paraṃ na gacchanti. Tena vuttaṃ ‘‘amatapariyosānā’’ti. Amataṃ pariyosānaṃ avasānaṃ etāsanti amatapariyosānā. Maraṇasaññāti maraṇānupassanāñāṇena saññā. Āhāre paṭikūlasaññāti āhāraṃ gamanādivasena paṭikūlato pariggaṇhantassa uppannasaññā. Ukkaṇṭhitassāti nibbindantassa katthacipi asajjantassa. Dutiyādīni uttānatthāneva.

61-65. 在第二经之首，“有大果、有大利益”(mahapphalā mahānisaṃsā)，此二者义一而文异，故说“有大果”等。在“居士有此五种利益”(《自说经》Ud 76)等句中，“利益”(ānisaṃsa)一词亦为“果”的同义词。因其为伟大出世间乐之缘，故为“大利益”。“深入不死”(amatogadhā)即浸入不死(amata)，已入不死，因已见涅槃，故不再前进。是故说为“以不死为终”(amatapariyosānā)。不死是其终点、终结，故为“以不死为终”。死想(maraṇasaññā)即与死随观智相应的想。食厌想(āhāre paṭikūlasaññā)即通过食物的去向等方面，于厌恶中领受而生起的想。“厌离者”(ukkaṇṭhitassa)即厌弃者、于任何处皆不执著者。第二经等义皆明显。

Saññāsuttādivaṇṇanā niṭṭhitā.

《想经》等释义终。

6-10. Sājīvasuttādivaṇṇanā

6-10. 共活经等释义

66-70. Chaṭṭhe saha ājīvanti etthāti sājīvo, pañhassa pucchanaṃ vissajjanañca. Tenāha ‘‘sājīvoti pañhapucchanañceva pañhavissajjanañcā’’tiādi. Abhisaṅkhatanti citaṃ. Sattamādīni uttānatthāneva.

66-70. 在第六经中，于此共同生活(saha ājīvanti etthā)故为“共活”(sājīvo)，即问与答。故说：“共活者，问与答也”等。“已造作”(abhisaṅkhataṃ)即“已积集”(citaṃ)。第七经等义皆明显。

Sājīvasuttādivaṇṇanā niṭṭhitā.

《共活经》等释义终。

Saññāvaggavaṇṇanā niṭṭhitā.

想品释义终。

(8) 3. Yodhājīvavaggo

(8) 3. 战士活命品

1-2. Paṭhamacetovimuttiphalasuttādivaṇṇanā

1-2. 第一心解脱果经等释义

71-72. Tatiyassa paṭhame avijjāpalighanti ettha avijjāti vaṭṭamūlikā avijjā, ayaṃ pacurajanehi ukkhipituṃ asakkuṇeyyabhāvato dukkhipanaṭṭhena nibbānadvārappavesavibandhanena ca ‘‘paligho viyāti paligho’’ti vuccati. Tenesa tassā ukkhittattā ‘‘ukkhittapaligho’’ti vutto. Punabbhavassa karaṇasīlo, punabbhavaṃ vā phalaṃ arahatīti ponobhavikā, punabbhavadāyikāti attho. Jātisaṃsāroti jāyanavasena ceva saṃsaraṇavasena ca evaṃladdhanāmānaṃ punabbhavakkhandhānaṃ paccayo kammābhisaṅkhāro. Jātisaṃsāroti hi phalūpacārena kāraṇaṃ vuttaṃ. Tañhi punappunaṃ uppattikāraṇavasena parikkhipitvā ṭhitattā ‘‘parikhā’’ti vuccati santānassa [Pg.28] parikkhipanato. Tenesa tassa saṃkiṇṇattā vikiṇṇattā sabbaso khittattā vināsitattā ‘‘saṃkiṇṇaparikho’’ti vutto.

71-72. 在第三经之首，于“无明闩”(avijjāpaligha)一句，此中“无明”(avijjā)指轮回之根的无明。此无明因其难以被众人拔除，因其难拔之义，且障碍进入涅槃之门，故如门闩(paligha)而称为“闩”。因其已被拔除，故说为“已拔闩者”(ukkhittapaligho)。有造作再生之性，或应得再生之果，故为“导向再生”(ponobhavikā)，义为给予再生。“生轮回”(jātisaṃsāro)者，乃以出生及轮回而得名之再生诸蕴的因，即业行(kammābhisaṅkhāro)。此处“生轮回”实是以果喻因。彼业行因其以一再出生之因而围绕，如围绕相续，故称为“壕”(parikhā)。因其已被搅乱、散布、完全抛弃、摧毁，故说为“已填壕者”(saṃkiṇṇaparikho)。

Taṇhāsaṅkhātanti ettha taṇhāti vaṭṭamūlikā taṇhā. Ayañhi gambhīrānugataṭṭhena ‘‘esikā’’ti vuccati. Luñcitvā uddharitvā. Orambhāgiyānīti orambhāgajanakāni kāmabhave upapattipaccayāni kāmarāgasaṃyojanādīni. Etāni hi kavāṭaṃ viya nagaradvāraṃ cittaṃ pidahitvā ṭhitattā ‘‘aggaḷā’’ti vuccanti. Tenesa tesaṃ niggatattā bhinnattā ‘‘niraggaḷo’’ti vuttoti. Aggamaggena panno apacito mānaddhajo etassāti pannaddhajo. Pannabhāroti khandhabhārakilesabhāraabhisaṅkhārabhārā oropitā assāti pannabhāro. Visaṃyuttoti catūhi yogehi sabbakilesehi ca visaṃyutto. Asmimānoti rūpe asmīti māno, vedanāya, saññāya, saṅkhāresu, viññāṇe asmimāno. Ettha hi pañcapi khandhe avisesato ‘‘asmī’’ti gahetvā pavattamāno asmimānoti adhippeto.

于“名为爱者”(taṇhāsaṅkhātaṃ)一句，此中“爱”(taṇhā)指轮回之根的爱。此爱因其根深蒂固之义，故称为“柱”(esikā)，圣者已将其拔除、根除。“下分结”(orambhāgiyāni)即产生下分者，为欲有中生起之缘的欲贪结等。此等结如门扇般关闭心之城门，故称为“门闩”(aggaḷā)。因其已离、已破，故说为“无门闩者”(niraggaḷo)。其慢幢已由圣道而落下、去除，故为“已落幢者”(pannaddhajo)。其蕴担、烦恼担、行担已被卸下，故为“已卸担者”(pannabhāro)。“不相应者”(visaṃyutto)即与四轭及一切烦恼不相应。“我慢”(asmimāno)即于色有“我是”之慢，于受、想、行、识有“我是”之慢。此处意指于五蕴不加分别地执取“我是”而转起的我慢。

Nagaradvārassa parissayapaṭibāhanatthañceva sodhanatthañca ubhosu passesu esikāthambhe nikhaṇitvā ṭhapetīti āha ‘‘nagaradvāre ussāpite esikāthambhe’’ti. Pākāraviddhaṃsaneneva parikhābhūmisamakaraṇaṃ hotīti āha ‘‘pākāraṃ bhinditvā parikhaṃ vikiritvā’’ti. ‘‘Eva’’ntiādi upamāsaṃsandanaṃ. Santo saṃvijjamāno kāyo dhammasamūhoti sakkāyo, upādānakkhandhapañcakaṃ. Dvattiṃsakammakāraṇā dukkhakkhandhe āgatadukkhāni. Akkhirogasīsarogādayo. Aṭṭhanavuti rogā, rājabhayādīni pañcavīsatimahābhayāni. Dutiyaṃ uttānameva.

为防御城门之危难及为清洁，于两侧埋设柱子，故说“于城门处竖立门柱”(nagaradvāre ussāpite esikāthambhe)。唯有摧毁城墙，方能填平壕沟，故说“破城墙已，散其土于壕”(pākāraṃ bhinditvā parikhaṃ vikiritvā)。“如是”(evaṃ)等为譬喻的连接。“萨迦耶”(sakkāyo)即存在、现有的身体，是诸法的集合，指五取蕴。由三十二种业事而来的苦蕴之苦，如眼病、头痛等。九十八种病，王难等二十五种大怖畏。第二经义皆明显。

Paṭhamacetovimuttiphalasuttādivaṇṇanā niṭṭhitā.

《第一心解脱果经》等释义终。

3-4. Paṭhamadhammavihārīsuttādivaṇṇanā

3-4. 初住法者经等释义

73-74. Tatiye niyakajjhatteti attano santāne. Mettāya upasaṃharaṇavasena hitaṃ esantena. Karuṇāya vasena anukampamānena. Pariggahetvāti parito gahetvā, pharitvāti attho. Pariccāti parito katvā, samantato pharitvā icceva attho. ‘‘Paṭiccā’’tipi [Pg.29] pāṭho. Mā pamajjitthāti ‘‘jhāyathā’’ti vuttasamathavipassanānaṃ ananuyuñjanena aññena vā kenaci pamādakāraṇena mā pamādaṃ āpajjittha. Niyyānikasāsane akattabbakaraṇaṃ viya kattabbākaraṇampi pamādoti. Vipattikāleti sattaasappāyādivipattiyutte kāle. Sabbepi sāsane guṇā idheva saṅgahaṃ gacchantīti āha ‘‘jhāyatha mā pamādattha…pe… anusāsanī’’ti. Catutthe natthi vattabbaṃ.

73-74. 第三，于自内(niyakajjhatte)者，于自身相续中。以慈摄引故，为寻求利益者。以悲心故，为怜悯者。遍持(Pariggahetvā)者，即周遍执持，意为遍满。周遍(Pariccā)者，即周遍而作，意为普遍遍满。亦有读作“paṭiccā”者。莫放逸(mā pamajjittha)者，谓于“当修禅(jhāyatha)”中所说之止观(samathavipassanā)，不勤修习，或因任何其他放逸之缘由，莫陷于放逸。于出离之教法中，不应作为而作为，犹如应作为而不作为，亦是放逸。于不幸之时(vipattikāle)者，谓处于七不适(sattaasappāya)等不幸之时。教法中一切功德皆汇集于此，故说：“当修禅，莫放逸……此是教诫”。第四无须解说。

Paṭhamadhammavihārīsuttādivaṇṇanā niṭṭhitā.

初住法者经等释义终。

5. Paṭhamayodhājīvasuttavaṇṇanā

5. 初战士经释义

75. Pañcame yujjhanaṃ yodho, so ājīvo etesanti yodhājīvā. Tenāha ‘‘yuddhūpajīvino’’ti. Santhambhitvā ṭhātuṃ na sakkotīti baddho dhitisampanno ṭhātuṃ na sakkoti. Samāgateti sampatte. Byāpajjatīti vikāramāpajjati. Tenāha ‘‘pakatibhāvaṃ jahatī’’ti.

75. 第五，战斗者为战士(yodho)，以此为生计者，是为以战斗为生者(yodhājīvā)。是故说为“以战斗为生者(yuddhūpajīvino)”。无法坚定站立(santhambhitvā ṭhātuṃ na sakkoti)者，谓被束缚，虽有勇气亦无法站立。于相遇时(samāgate)者，谓于到达时。遭难(byāpajjati)者，谓发生变异。是故说为“舍弃本性(pakatibhāvaṃ jahati)”。

Rajaggasminti paccatte bhummavacananti āha ‘‘kiṃ tassa puggalassa rajaggaṃ nāmā’’ti. Vinibbeṭhetvāti gahitaggahaṇaṃ vissajjāpetvā. Mocetvāti sarīrato apanetvā.

于“rajaggasmiṃ”一句，是处格单数，故说：“何为那个人所谓的旗顶(rajagga)？”。解开(vinibbeṭhetvā)者，谓令其放下所执持之物。解救(mocetvā)者，谓从其身上移除。

Paṭhamayodhājīvasuttavaṇṇanā niṭṭhitā.

初战士经释义终。

6. Dutiyayodhājīvasuttavaṇṇanā

6. 第二战士经释义

76. Chaṭṭhe cammanti iminā cammamayaṃ cammamiti sibbitaṃ, aññaṃ vā keṭakaphalakādiṃ saṅgaṇhāti. Dhanukalāpaṃ sannayhitvāti dhanuñceva tūṇirañca sannayhitvā sajjetvā. Dhanudaṇḍassa jiyāyattabhāvakaraṇādipi hi dhanuno sannayhanaṃ. Tenevāha ‘‘dhanuñca sarakalāpañca sannayhitvā’’ti. Yuddhasannivesena ṭhitanti dvinnaṃ senānaṃ byūhanasaṃvidhānanayena kato yo sanniveso, tassa vasena ṭhitaṃ, senābyūhasaṃvidhānavasena sanniviṭṭhanti vuttaṃ hoti. Ussāhañca vāyāmañca karotīti yujjhanavasena ussāhaṃ vāyāmañca karoti. Pariyāpādentīti maraṇapariyantikaṃ aparaṃ pāpenti. Tenāha ‘‘pariyāpādayantī’’ti, jīvitaṃ pariyāpādayanti maraṇaṃ paṭipajjāpentīti vuttaṃ hoti.

76. 第六，皮革(cammaṃ)者，以此指皮革所缝制之物，或包含其他盾牌等。备好弓与箭囊(dhanukalāpaṃ sannayhitvā)者，谓准备、整备好弓与箭囊。弓身系上弓弦等，亦是准备弓。是故说为“备好弓与箭囊”。以战斗阵型站立(yuddhasannivesena ṭhitaṃ)者，谓依两军之布阵方式而作之部署，依此而站立；亦即是说，依军队之布阵而部署。作努力与精进(ussāhañca vāyāmañca karoti)者，谓以战斗方式作努力与精进。令至终结(pariyāpādayanti)者，谓令他人达到以死亡为终点。是故说为“令其终结(pariyāpādayanti)”，亦即是说，令其生命终结，令其趣入死亡。

Arakkhiteneva [Pg.30] kāyenātiādīsu hatthapāde kīḷāpento gīvaṃ viparivattento kāyaṃ na rakkhati nāma. Nānappakāraṃ duṭṭhullaṃ karonto vācaṃ na rakkhati nāma. Kāmavitakkādayo vitakkento cittaṃ na rakkhati nāma. Anupaṭṭhitāya satiyāti kāyagatāya satiyā anupaṭṭhitāya. Rāgena anugatoti rāgena anupahato. Rāgaparetoti vā rāgena phuṭṭho phuṭṭhavisena viya sappena.

于“不守护身(arakkhitena kāyena)”等句，摆弄手足、扭转颈项，名为不守护身。说种种粗恶语，名为不守护语。思惟欲寻等，名为不守护心。无现起之念(anupaṭṭhitāya satiyā)者，谓身至念未现起。为贪所随(rāgena anugato)者，谓为贪所害。或为贪所制(rāgapareto)者，谓为贪所触，犹如被毒蛇之毒所触。

Anudahanaṭṭhenāti anupāyappaṭipattiyā. Sampati āyatiñca mahābhitāpaṭṭhena. Anavatthitasabhāvatāya ittarapaccupaṭṭhānaṭṭhena. Muhuttaramaṇīyatāya tāvakālikaṭṭhena. Byattehi abhibhavanīyatāya sabbaṅgapaccaṅgapalibhañjanaṭṭhena. Chedanabhedanādiadhikaraṇabhāvena ugghaṭṭanasadisatāya adhikuṭṭanaṭṭhena. Avaṇe vaṇaṃ uppādetvā anto anupavisanasabhāvatāya vinivijjhanaṭṭhena. Diṭṭhadhammikasamparāyika anatthanimittatāya sāsaṅkasappaṭibhayaṭṭhena.

以随燃(anudahana)之义，谓以非方便之行道。以现在及未来大热恼(mahābhitāpa)之义。以自性不稳定，故为短暂现起之义。以片刻愉悦，故为暂时存在之义。以能为智者所降伏，故为毁坏一切支分之义。以作为切割、破坏等之所依，犹如撞击，故为粉碎之义。以于无创处生创而侵入内部之自性，故为穿透之义。以是现世、来世无益之相，故为有疑惧、有恐怖之义。

Dutiyayodhājīvasuttavaṇṇanā niṭṭhitā.

第二战士经释义终。

7-8. Paṭhamaanāgatabhayasuttādivaṇṇanā

7-8. 初未来怖畏经等释义

77-78. Sattame visesassa pattiyā visesassa pāpuṇanatthaṃ. Vīriyanti padhānavīriyaṃ. Taṃ pana caṅkamanavasena karaṇe ‘‘kāyika’’ntipi vattabbataṃ labhatīti āha – ‘‘duvidhampī’’ti. Satthakavātāti sandhibandhanāni kattariyā chindantā viya pavattavātā. Tenāha – ‘‘satthaṃ viyā’’tiādi. Katakammehīti katacorakammehi. Te kira katakammā yaṃ nesaṃ devataṃ āyācitvā kammaṃ nipphannaṃ, tassa upakāratthāya manusse māretvā galalohitāni gaṇhanti. Te ‘‘aññesu manussesu māriyamānesu kolāhalaṃ uppajjissati, pabbajitaṃ pariyesanto nāma natthī’’ti maññamānā bhikkhū gahetvā mārenti. Taṃ sandhāyetaṃ vuttaṃ. Akatakammehīti aṭavito gāmaṃ āgamanakāle kammanipphattatthaṃ puretaraṃ balikammaṃ kātukāmehi. Tenevāha – ‘‘corikaṃ katvā nikkhantā katakammā nāmā’’tiādi. Aṭṭhame natthi vattabbaṃ.

77-78. 第七，为证得殊胜(visesassa pattiyā)，为达至殊胜(visesassa pāpuṇanatthaṃ)。精进(vīriyaṃ)者，谓精勤努力。然若以经行方式而行，亦可称为“身所行(kāyika)”，故说“亦有二种”。利刃风(satthakavātā)者，谓如以剪刀切割关节般吹拂之风。故说“如利刃(satthaṃ viya)”等。已作业者(katakammehi)者，谓已行偷盗者。据说此等已作业者，为助其所祈求之天神成事，乃杀人以取喉血。彼等认为：“若杀害他人，将生骚乱，然无人会寻找出家之人”，遂捕捉比丘而杀之。此即针对此而说。未作业者(akatakammehi)者，谓从林野来至村落时，为令事情成就，欲先作祭祀者。是故说：“行盗而出者，名为已作业者”等。第八无须解说。

Paṭhamaanāgatabhayasuttādivaṇṇanā niṭṭhitā.

初未来怖畏经等释义终。

9. Tatiyaanāgatabhayasuttavaṇṇanā

9. 第三未来怖畏经释义

79. Navame [Pg.31] pāḷigambhīrāti (saṃ. ni. ṭī. 2.2.229) pāḷivasena gambhīrā agādhā dukkhogāhā sallasuttasadisā. Sallasuttañhi (su. ni. 579) ‘‘animittamanaññāta’’ntiādinā pāḷivasena gambhīraṃ, na atthagambhīraṃ. Tathā hi tattha tā tā gāthā duviññeyyarūpā tiṭṭhanti. Duviññeyyañhi ñāṇena dukkhogāhanti katvā ‘‘gambhīra’’nti vuccati. Pubbāparaṃpettha kāsañci gāthānaṃ duviññeyyatāya dukkhogāhameva, tasmā pāḷivasena gambhīraṃ. Atthagambhīrāti atthavasena gambhīrā mahāvedallasuttasadisā, mahāvedallasuttassa (ma. ni. 1.449 ādayo) atthavasena gambhīratā pākaṭāyeva. Lokaṃ uttaratīti lokuttaro, so atthabhūto etesaṃ atthīti lokuttarā. Tenāha – ‘‘lokuttaradhammadīpakā’’ti. Suññatāpaṭisaṃyuttāti sattasuññadhammappakāsakā. Tenāha ‘‘khandhadhātuāyatanapaccayākārappaṭisaṃyuttā’’ti. Uggahetabbaṃ pariyāpuṇitabbanti ca liṅgavacanavipallāsena vuttanti āha ‘‘uggahetabbe ceva vaḷañjetabbe cā’’ti. Kavino kammaṃ kavitā. Yassa pana yaṃ kammaṃ, taṃ tena katanti vuccatīti āha ‘‘kavitāti kavīhi katā’’ti. Kāveyyanti kabyaṃ, kabyanti ca kavinā vuttanti attho. Tenāha ‘‘tasseva vevacana’’nti. Cittakkharāti citrākāraakkharā. Itaraṃ tasseva vevacanaṃ. Sāsanato bahiddhā ṭhitāti na sāsanāvacarā. Bāhirakasāvakehīti ‘‘buddhā’’ti appaññātānaṃ yesaṃ kesañci sāvakehi. Sussūsissantīti akkharacittatāya ceva sarasampattiyā ca attamanā hutvā sāmaṇeradaharabhikkhumātugāmamahāgahapatikādayo ‘‘esa dhammakathiko’’ti sannipatitvā sotukāmā bhavissanti.

79. 第九，“文句甚深(pāḷigambhīrā)”者，谓就巴利文而言甚深、难测、难入，如《箭经》(Sallasutta)。《箭经》实以“无相、未知(animittamanaññāta)”等文句而称文句甚深，非义理甚深。诚然，彼处某些偈颂形式难解。所谓难解，即难以智慧深入，故称为“甚深”。此处某些偈颂亦因前后文难解而难以深入，是故为文句甚深。“义理甚深(atthagambhīrā)”者，谓就义理而言甚深，如《大毗陀罗经》(Mahāvedallasutta)，《大毗陀罗经》之义理甚深是显而易见的。超越世间，故为出世间(lokuttara)；此等法义是出世间，故为出世间法(lokuttarā)。是故说为“开示出世间法”。与空相应(suññatāpaṭisaṃyuttā)者，谓开示七种空法。是故说为“与蕴、界、处、缘起相应”。“应学习、应通晓(uggahetabbaṃ pariyāpuṇitabbaṃ)”，是性、数错置而说，故说“于应学习者及应运用者”。诗人之作为是诗(kavitā)。任何人之作为，即说由彼所作，故说“诗(kavitā)者，谓诗人所作”。诗艺(kāveyyaṃ)者，即诗歌(kabyaṃ)，诗歌者，谓诗人所说之义。是故说为“此之同义词”。文采之字(cittakkharā)者，谓形色华丽之字。另一词亦是此之同义词。住于教外(sāsanato bahiddhā ṭhitā)者，谓非属教法之人。由外部声闻(bāhirakasāvakehi)者，谓由某些不知“佛陀”之名者之声闻。乐欲听闻(sussūsissanti)者，谓因文采与音韵之美而心生欢喜，沙弥、年少比丘、女人、大居士等将会聚集，心想“此是说法师”，而欲听闻。

Tatiyaanāgatabhayasuttavaṇṇanā niṭṭhitā.

第三未来怖畏经释义终。

10. Catutthaanāgatabhayasuttavaṇṇanā

10. 第四未来怖畏经释义

80. Dasame pañcavidhena saṃsaggenāti ‘‘savanasaṃsaggo, dassanasaṃsaggo, samullāpasaṃsaggo, sambhogasaṃsaggo, kāyasaṃsaggo’’ti evaṃ vuttena pañcavidhena saṃsaggena. Saṃsajjati etenāti saṃsaggo, rāgo. Savanahetuko, savanavasena vā pavatto saṃsaggo savanasaṃsaggo. Esa nayo [Pg.32] sesesupi. Kāyasaṃsaggo pana kāyaparāmāso. Tesu parehi vā kathiyamānaṃ rūpādisampattiṃ attanā vā sitalapitagītasaddaṃ suṇantassa sotaviññāṇavīthivasena uppanno rāgo savanasaṃsaggo nāma. Visabhāgarūpaṃ olokentassa pana cakkhuviññāṇavīthivasena uppanno rāgo dassanasaṃsaggo nāma. Aññamaññaālāpasallāpavasena uppannarāgo samullāpasaṃsaggo nāma. Bhikkhuno bhikkhuniyā santakaṃ, bhikkhuniyā bhikkhussa santakaṃ gahetvā paribhogakaraṇavasena uppannarāgo sambhogasaṃsaggo nāma. Hatthaggāhādivasena uppanno rāgo kāyasaṃsaggo nāma.

80. 第十，以五种交染而言，即“听闻交染、观看交染、交谈交染、受用交染、身体交染”，如此所说的五种交染。以此而交染，故为“交染”，即是贪欲。以听闻为因，或缘于听闻而生起的交染，是为“听闻交染”。此理亦通于其余。而“身体交染”即是身体的接触。于此等中，听闻他人所说之色等胜事，或自己听到清凉悦耳的歌声时，经由耳识心路而生起的贪欲，名为“听闻交染”。观看不同类之色，经由眼识心路而生起的贪欲，名为“观看交染”。经由互相言谈对话而生起的贪欲，名为“交谈交染”。比丘受用比丘尼之所有物，或比丘尼受用比丘之所有物，由此而生起的贪欲，名为“受用交染”。经由执手等而生起的贪欲，名为“身体交染”。

Anekavihitanti annasannidhipānasannidhivatthasannidhiyānasannidhisayanasannidhigandhasannidhi- āmisasannidhivasena anekappakāraṃ. Sannidhikatassāti etena ‘‘sannidhikāraparibhoga’’nti (dha. sa. tikamātikā 10) ettha kāra-saddassa kammatthataṃ dasseti. Yathā vā ‘‘ācayaṃ gāmino’’ti vattabbe anunāsikalopena ‘‘ācayagāmino’’ti niddeso kato, evaṃ ‘‘sannidhikāraṃ paribhoga’’nti vattabbe anunāsikalopena ‘‘sannidhikāraparibhoga’’nti vuttaṃ, sannidhiṃ katvā paribhoganti attho.

“多种多样”即是通过食物储备、饮料储备、衣物储备、车乘储备、卧具储备、香料储备、物质储备等多种方式。对于“已储存(sannidhikatassa)”，以此显示在“储存后受用(sannidhikāraparibhoga)”（《法集论》三法品十）中，“kāra”一词有宾格之义。犹如当说“ācayaṃ gāmino”（趋向于积集）时，因鼻音的省略而作“ācayagāmino”的解释；同样地，当说“sannidhikāraṃ paribhoga”（储存后受用）时，因鼻音的省略而说成“sannidhikāraparibhoga”，其义为“储存后而受用”。

‘‘Sannidhikatassa paribhoga’’nti ettha (dī. ni. aṭṭha. 1.12) pana duvidhā kathā vinayavasena sallekhavasena ca. Vinayavasena tāva yaṃ kiñci annaṃ ajja paṭiggahitaṃ aparajju sannidhikāraṃ hoti, tassa paribhoge pācittiyaṃ. Attanā laddhaṃ pana sāmaṇerānaṃ datvā tehi laddhaṃ vā pāpetvā dutiyadivase bhuñjituṃ vaṭṭati, sallekho pana na hoti. Pānasannidhimhipi eseva nayo. Vatthasannidhimhi anadhiṭṭhitāvikappitaṃ sannidhi ca hoti, sallekhañca kopeti. Ayaṃ nippariyāyakathā. Pariyāyato pana ticīvarasantuṭṭhena bhavitabbaṃ, catutthaṃ labhitvā aññassa dātabbaṃ. Sace yassa kassaci dātuṃ na sakkoti, yassa pana dātukāmo hoti, so uddesatthāya vā paripucchatthāya vā gato, āgatamatte dātabbaṃ, adātuṃ na vaṭṭati. Cīvare pana appahonte, satiyā vā paccāsāya anuññātakālaṃ ṭhapetuṃ vaṭṭati. Sūcisuttacīvarakārakānaṃ alābhe tatopi vinayakammaṃ katvā ṭhapetuṃ vaṭṭati ‘‘imasmiṃ jiṇṇe puna īdisaṃ kuto labhissāmī’’ti pana ṭhapetuṃ na vaṭṭati, sannidhi ca hoti, sallekhañca kopeti.

对于“受用已储存物(Sannidhikatassa paribhoga)”（《长部注》1.12），有依律及依简朴行(sallekha)的两种说法。首先，依律而言，任何食物于今日接受，至次日则成储存，受用它即犯波逸提。然而，自己所得之物，给予沙弥，或由他们接受后取来，于第二日食用是允许的，但这不算是简朴行。饮料的储存也是同理。衣物的储存，未经受持(adhiṭṭhāna)或净施(vikappana)者，即是储存，且会破坏简朴行。此为无方便说。依方便说，则应满足于三衣，若得第四件，应施予他人。若无法施予任何人，而欲施予之人为诵习或问义外出，则应于其回来时立即施予，不可不给。若衣物不足，在有预期的情况下，可于允许的时间内放置。若得不到针、线及制衣者，比那更久，也可作了羯磨后存放。但不可想着“此衣旧时，何处再得如是之衣”而存放，此即是储存，且会破坏简朴行。

Yānasannidhimhi [Pg.33] yānaṃ nāma vayhaṃ ratho sakaṭaṃ sandamānikā pāṭaṅkīti. Na panetaṃ pabbajitassa yānaṃ, upāhanaṃ pana yānaṃ. Ekabhikkhussa hi eko araññavāsatthāya, eko dhotapādakatthāyāti ukkaṃsato dve upāhanasaṅghāṭakā vaṭṭanti, tatiyaṃ labhitvā aññassa dātabbo. ‘‘Imasmiṃ jiṇṇe aññaṃ kuto labhissāmī’’ti ṭhapetuṃ na vaṭṭati, sannidhi ca hoti, sallekhañca kopeti. Sayanasannidhimhi sayananti mañco. Ekassa bhikkhuno eko sayanagabbhe, eko divāṭṭhāneti ukkaṃsato dve mañcā vaṭṭanti. Tato uttariṃ labhitvā aññassa bhikkhuno, gaṇassa vā dātabbo, adātuṃ na vaṭṭati, sannidhi ceva hoti, sallekho ca kuppati. Gandhasannidhimhi bhikkhuno kaṇḍukacchuchavidosādiābādhe sati gandhā vaṭṭanti. Gandhatthikena gandhañca āharāpetvā tasmiṃ roge vūpasante aññesaṃ vā ābādhikānaṃ dātabbaṃ, dvāre pañcaṅguligharadhūpanādīsu vā upanetabbaṃ. ‘‘Puna roge sati bhavissatī’’ti ṭhapetuṃ na vaṭṭati, gandhasannidhi ca hoti, sallekhañca kopeti.

于车乘储存中，所谓“车乘”，是指舆、车、货车、轿子、肩舆等。但这些不是出家者的车乘，鞋履才是其车乘。一位比丘，为住阿兰若用一双，为洗脚后用一双，最多允许有两双鞋履。若得第三双，应施予他人。不可想着“此双旧时，何处再得”而存放，此即是储存，且会破坏简朴行。于卧具储存中，所谓“卧具”，是指床。一位比丘，于卧室中一张，于日间住处一张，最多允许有两张床。若得更多，应施予其他比丘或僧团，不可不给，此即是储存，且会动摇简朴行。于香储存中，比丘若患有搔痒、疥疮、皮肤病等疾病，可用香。需香者可让人取来香，病愈之后，应施予其他病者，或用于作五指印、房屋熏香等。不可想着“以后生病时还会有用”而存放，此即是香的储存，且会破坏简朴行。

Āmisanti vuttāvasesaṃ daṭṭhabbaṃ. Seyyathidaṃ – idhekacco bhikkhu ‘‘tathārūpe kāle upakārāya bhavissantī’’ti tilataṇḍulamuggamāsanāḷikeraloṇamacchasappitelakulālabhājanādīni āharāpetvā ṭhapeti. So vassakāle kālasseva sāmaṇerehi yāguṃ pacāpetvā paribhuñjitvā ‘‘sāmaṇera udakakaddame dukkhaṃ gāmaṃ pavisituṃ, gaccha asukakulaṃ gantvā mayhaṃ vihāre nisinnabhāvaṃ ārocehi, asukakulato dadhiādīni āharā’’ti peseti. Bhikkhūhi ‘‘kiṃ, bhante, gāmaṃ pavisissāmā’’ti vuttepi ‘‘duppaveso, āvuso, idāni gāmo’’ti vadati. Te ‘‘hotu, bhante, acchatha tumhe, mayaṃ bhikkhaṃ pariyesitvā āharissāmā’’ti gacchanti. Atha sāmaṇero dadhiādīni āharitvā bhattañca byañjanañca sampādetvā upaneti, taṃ bhuñjantasseva upaṭṭhākā bhattaṃ pahiṇanti, tatopi manāpamanāpaṃ bhuñjati. Atha bhikkhū piṇḍapātaṃ gahetvā āgacchanti, tatopi manāpamanāpaṃ bhuñjatiyeva. Evaṃ catumāsampi vītināmeti. Ayaṃ vuccati bhikkhu muṇḍakuṭumbikajīvikaṃ jīvati, na samaṇajīvikanti. Evarūpo āmisasannidhi nāma hoti. Bhikkhuno pana vasanaṭṭhāne ekā taṇḍulanāḷi eko guḷapiṇḍo [Pg.34] kuḍuvamattaṃ sappīti ettakaṃ nidhetuṃ vaṭṭati akāle sampattacorānaṃ atthāya. Te hi ettakaṃ āmisapaṭisanthāraṃ alabhantā jīvitā voropeyyuṃ, tasmā sace hi ettakaṃ natthi, āharāpetvāpi ṭhapetuṃ vaṭṭati. Aphāsukakāle ca yadettha kappiyaṃ, taṃ attanāpi paribhuñjituṃ vaṭṭati. Kappiyakuṭiyaṃ pana bahuṃ ṭhapentassapi sannidhi nāma natthi.

“物质(āmisa)”当知为前述所余者。譬如，于此，有比丘想：“在那种时候会有用”，便让人取来芝麻、米、绿豆、黑豆、椰子、盐、鱼、酥油、油、陶器等存放起来。他在雨季时，清晨就让沙弥煮粥，自己受用后说：“沙弥，水与泥泞，难入村庄。你去某家，告知我住在寺院里，再从某家取来酸奶等物。”并派遣他去。即使有比丘们说：“尊者，我们进村去吗？”他也会说：“贤友，现在进村不方便。”他们便说：“好的，尊者，您留步，我们去乞食后带回来。”然后他们便离去。之后沙弥取来酸奶等物，准备好饭菜端上。他正吃着时，侍者们又送来食物，他便从中食用合意与不合意者。之后比丘们乞食归来，他又从他们的食物中食用合意与不合意者。他就这样度过了四个月。此比丘被称为过着“剃头居士”的生活，而非沙门的生活。如是者，即是所谓的“物质储存”。然而，比丘的住处，为应对非时到来的盗贼，允许存放一那利的米、一块糖、一俱陀婆量的酥油。因为他们若得不到这点物质招待，或会断其性命。因此，若无此等物，亦可让人取来存放。于不适之时，其中如法之物，自己亦可受用。又，于储食净屋中存放许多东西，则不名为储存。

Catutthaanāgatabhayasuttavaṇṇanā niṭṭhitā.

第四《未来怖畏经》释义 终。

Yodhājīvavaggavaṇṇanā niṭṭhitā.

战士品释义 终。

(9) 4. Theravaggo

(9) 4. 长老品

1-2. Rajanīyasuttādivaṇṇanā

1-2. 可乐经等释义

81-82. Catutthassa paṭhamaṃ suviññeyyameva. Dutiye guṇamakkhanāya pavattopi attano kārakaṃ gūthena paharantaṃ gūtho viya paṭhamataraṃ makkhetīti makkho, so etassa atthīti makkhī. Paḷāsatīti paḷāso, parassa guṇe ḍaṃsitvā viya apanetīti attho. So etassa atthīti paḷāsī. Paḷāsī puggalo hi dutiyassa dhuraṃ na deti, sampasāretvā tiṭṭhati. Tenāha ‘‘yugaggāhalakkhaṇena paḷāsena samannāgato’’ti.

81-82. 八十一至八十二。第四经的第一部分易于理解。第二部分中，为涂抹他人功德而行事，却犹如以粪秽投人者，粪秽反而先涂抹其自身，是为“覆蔽”(makkho)。具有此者，是为“覆蔽者”(makkhī)。“顽固”(paḷāso)，其义为犹如啃咬般除去他人之功德。具有此者，是为“顽固者”(paḷāsī)。顽固之人不分予他人责任，[自己]伸展而立。是故说：“具足执取轭首特征之顽固”。

Rajanīyasuttādivaṇṇanā niṭṭhitā.

《可染经》等释义终。

3. Kuhakasuttavaṇṇanā

3. 欺诈者经释义

83. Tatiye tīhi kuhanavatthūhīti sāmantajappanairiyāpathasannissitapaccayappaṭisevanabhedato tippabhedehi kuhanavatthūhi. Tividhena kuhanavatthunā lokaṃ kuhayati vimhāpayati ‘‘aho acchariyapuriso’’ti attani paresaṃ vimhayaṃ uppādetīti kuhako. Lābhasakkāratthiko hutvā lapati attānaṃ dāyakaṃ vā ukkhipitvā yathā so kiñci dadāti, evaṃ ukkācetvā kathetīti lapako. Nimittaṃ sīlaṃ tassāti nemittiko, nimittena vā carati, nimittaṃ vā karotīti nemittiko. Nimittanti ca paresaṃ paccayadānasaññuppādakaṃ kāyavacīkammaṃ vuccati[Pg.35]. Nippeso sīlamassāti nippesiko. Nippisatīti vā nippeso, nippesoyeva nippesiko. Nippesoti ca saṭhapuriso viya lābhasakkāratthaṃ akkosanuppaṇḍanaparapiṭṭhimaṃsikatādi.

83. 第三，以三种欺诈事(kuhanavatthu)，即谄媚言语(sāmantajappana)、威仪(iriyāpatha)与资具受用(paccayappaṭisevana)之差别。以三种欺诈事欺骗世人，使其惊叹：“啊！真是稀有之人！”于自他心中生起惊异者，是为欺诈者(kuhako)。为求利养恭敬而说话，或抬高自己，或抬高施主，以令其布施，如是夸大其词者，是为言语者(lapako)。示相(nimitta)是其本性者，是为示相者(nemittiko)；或凭示相而行，或作示相，是为示相者。所谓示相，即指能令他人生起布施资具之念的身、语二业。压榨(nippeso)是其本性者，是为压榨者(nippesiko)；或说，行压榨者即是压榨者。所谓压榨，即如狡猾之人，为求利养恭敬而行呵责、贬低、背后诽谤等事。

Kuhakasuttavaṇṇanā niṭṭhitā.

《欺诈者经》释义终。

6-7. Paṭisambhidāppattasuttādivaṇṇanā

6-7. 证无碍解经等释义

86-87. Chaṭṭhe paṭisambhidāsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Uccāvacānīti uccanīcāni. Tenāha ‘‘mahantakhuddakānī’’ti. Kiṃkaraṇīyānīti ‘‘kiṃ karomī’’ti evaṃ vatvā kattabbakammāni. Tattha uccakammāni nāma cīvarassa karaṇaṃ, rajanaṃ, cetiye sudhākammaṃ, uposathāgāracetiyagharabodhigharesu kattabbakammanti evamādi. Avacakammaṃ nāma pādadhovanamakkhanādi khuddakakammaṃ. Tatrupāyāsāti tatrupagamaniyā, tatra tatra mahante khuddake ca kamme sādhanavasena upagacchantiyāti attho. Tassa tassa kammassa nipphādane samatthāyāti vuttaṃ hoti. Tatrupāyāyāti vā tatra tatra kamme sādhetabbe upāyabhūtāya. Alaṃ kātunti kātuṃ samattho hoti. Alaṃ saṃvidhātunti vicāretuṃ samattho. Sattamaṃ uttānameva.

86-87. 第八十六至八十七。第六，关于无碍解，应说之义已如前说。“高低”(uccāvacāni)即高与低，因此说“大小”。“当作何事”(kiṃkaraṇīyāni)即说“我该做什么”后应办之事务。其中，高事指缝制、染色衣，粉刷塔，于布萨堂、塔室、菩提树室等处应办之务等。低事指洗足、涂油等小事。“于彼有方便”(tatrupāyā)指能趣向彼处，即为了成办大小事务而前往之义。也就是说，有能力成办彼彼事务。或“于彼有方便”(tatrupāyā)指于彼彼应成办之事务中，能作为方便。“堪能作”(alaṃ kātuṃ)即有能力去做。“堪能筹划”(alaṃ saṃvidhātuṃ)即有能力谋划处理。第七，其义自明。

Paṭisambhidāppattasuttādivaṇṇanā niṭṭhitā.

《证无碍解经》等释义终。

8. Therasuttavaṇṇanā

8. 长老经释义

88. Aṭṭhame thirabhāvappattoti sāsane thirabhāvaṃ anivattibhāvaṃ pattho. Pabbajito hutvā bahū rattiyo jānātīti rattaññū. Tenāha ‘‘pabbajitadivasato paṭṭhāyā’’tiādi. Pākaṭoti ayathābhūtaguṇehi ceva yathābhūtaguṇehi ca samuggato. Yaso etassa atthīti yasassī, yasaṃ sito nissito vā yasassī. Tenāha ‘‘yasanissito’’ti. Asataṃ asādhūnaṃ dhammā asaddhammā, asantā vā asundarā gārayhā lāmakā dhammāti asaddhammā. Vipariyāyena saddhammā veditabbā.

88. 第八，达到坚固状态，意即于教法中达到坚固不退转的状态。出家后，了知许多夜晚，是为知长夜(rattaññū)。因此说“从出家之日开始”等。显著(pākaṭo)，意即由真实与不真实的功德而显扬。有名声者，是为有名望者(yasassī)；或依于、依止名声者，是为有名望者。因此说“依止名声”。非善士、非善人之法，是为非正法(asaddhammā)；或非有、不善、可呵、低劣之法，是为非正法。与此相违，当知为正法。

Therasuttavaṇṇanā niṭṭhitā.

《长老经》释义终。

9. Paṭhamasekhasuttavaṇṇanā

9. 初有学经释义

89. Navame [Pg.36] āramitabbaṭṭhena kammaṃ ārāmo etassāti kammārāmo, tassa bhāvo kammārāmatā. Tattha kammanti itikattabbaṃ kammaṃ vuccati. Seyyathidaṃ – cīvaravicāraṇaṃ cīvarakammakaraṇaṃ upatthambhanaṃ pattatthavikaaṃsabaddhakakāyabandhanadhammakaraṇaādhārakapādakathalikasammajjaniādīnaṃ karaṇanti. Ekacco hi etāni karonto sakaladivasaṃ etāneva karoti, taṃ sandhāyesa paṭikkhepo. Yo pana etesaṃ karaṇavelāyameva tāni karoti, uddesavelāya uddesaṃ gaṇhāti, sajjhāyavelāya sajjhāyati, cetiyaṅgaṇavattavelāya cetiyaṅgaṇavattaṃ karoti, manasikāravelāya manasikāraṃ karoti, na so kammārāmo nāma. Bhassārāmatāti ettha yo itthivaṇṇapurisavaṇṇādivasena ālāpasallāpaṃ karontoyeva divasañca rattiñca vītināmeti, evarūpo bhasse pariyantakārī na hoti, ayaṃ bhassārāmo nāma. Yo pana rattimpi divasampi dhammaṃ katheti, pañhaṃ vissajjeti, ayaṃ appabhasso bhasse pariyantakārīyeva. Kasmā? ‘‘Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ dhammī vā kathā, ariyo vā tuṇhībhāvo’’ti (ma. ni. 1.273; udā. 12, 28, 29) vuttattā.

89. 第九，以事务为乐者，是为乐作业(kammārāmo)；其状态为乐作业性(kammārāmatā)。此处所谓“业”，指应办之务。例如：处理僧衣、制作僧衣、修补、制作钵袋、肩带、腰带、滤水器、支架、脚凳、扫帚等。有人整日唯作此事，此即所呵斥者。若人仅于应作之时方作，于诵习时诵习，于讽诵时讽诵，于行塔园之务时行塔园之务，于作意时作意，则不名为乐作业者。乐言谈(bhassārāmatā)，此处指有人终日谈论男女之貌等，以此闲谈度日，如是之人于言谈无有节制，此即名乐言谈者。若人日夜说法、解答疑问，此人少语，于言谈有节制。何以故？如佛所说：“诸比丘，汝等集会，应作二事：或作法谈，或圣默然。”

Niddārāmatāti ettha yo gacchantopi nisinnopi nipannopi thinamiddhābhibhūto niddāyatiyeva, ayaṃ niddārāmo nāma. Yassa pana karajakāye gelaññena cittaṃ bhavaṅge otarati, nāyaṃ niddārāmo. Tenevāha – ‘‘abhijānāmi kho panāhaṃ, aggivessana, gimhānaṃ pacchime māse pacchābhattaṃ piṇḍapātappaṭikkanto catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sato sampajāno niddaṃ okkamitā’’ti (ma. ni. 1.387). Saṅgaṇikārāmatāti ettha yo ekassa dutiyo, dvinnaṃ tatiyo, tiṇṇaṃ catutthoti evaṃ saṃsaṭṭhova viharati, ekako assādaṃ na labhati, ayaṃ saṅgaṇikārāmo. Yo pana catūsu iriyāpathesu ekakova assādaṃ labhati, nāyaṃ saṅgaṇikārāmo veditabbo. Sekhānaṃ paṭiladdhaguṇassa parihānāsambhavato ‘‘upariguṇehī’’tiādi vuttaṃ.

乐睡眠(niddārāmatā)，此处指人或行或坐或卧，皆为昏沉睡眠所制伏而昏睡，此即名乐睡眠者。若因身病，心沉入有分，则不名乐睡眠者。如佛所说：“阿耆毗舍那(Aggivessana)，我自忆知，于夏后月，食后从乞食回，将僧伽梨(saṅghāṭi)迭为四层，右胁而卧，具念正知，始入睡眠。”乐愦闹(saṅgaṇikārāmatā)，此处指一人则需第二人，二人则需第三人，三人则需第四人，如是混杂而住，独处则不得乐，此即名乐愦闹者。若人于四威仪中，独处亦能得乐，当知此人不为乐愦闹者。有学已得之德无有退失，故说“由更高之德”等。

Paṭhamasekhasuttavaṇṇanā niṭṭhitā.

《初有学经》释义终。

10. Dutiyasekhasuttavaṇṇanā

10. 第二有学经释义

90. Dasame [Pg.37] atipātovāti sabbarattiṃ niddāyitvā balavapaccūse koṭisammuñjaniyā thokaṃ sammajjitvā mukhaṃ dhovitvā yāgubhikkhatthāya pātova pavisati. Taṃ atikkamitvāti gihisaṃsaggavasena kālaṃ vītināmento majjhanhikasamayaṃ atikkamitvā pakkamati. Pātoyeva hi gāmaṃ pavisitvā yāguṃ ādāya āsanasālaṃ gantvā pivitvā ekasmiṃ ṭhāne nipanno niddāyitvā manussānaṃ bhojanavelāya ‘‘paṇītabhikkhaṃ labhissāmī’’ti upakaṭṭhe majjhanhike uṭṭhāya dhammakaraṇena udakaṃ gahetvā akkhīni puñchitvā piṇḍāya caritvā yāvadatthaṃ bhuñjitvā gihisaṃsaṭṭho kālaṃ vītināmetvā majjhanhe vītivatte paṭikkamati.

90. 第十，过早(atipāto)者：即整夜睡眠，黎明时分，以扫帚尖稍作打扫，洗脸后，为乞粥而清晨入村。“超过其时”者：即因与俗人交往而虚度时光，过午方离。确实有人清晨入村乞得粥，至食堂饮用，于一处卧下睡眠，待众人用餐之时，心想“我将得美食”，近午时方起，以滤水器取水拭目，而后行乞，饱食之后，与俗人混杂虚度时光，待过午之后方返回。

Appicchakathāti, ‘‘āvuso, atricchatā pāpicchatāti ime dhammā pahātabbā’’ti tesu ādīnavaṃ dassetvā ‘‘evarūpaṃ appicchataṃ samādāya vattitabba’’ntiādinayappavattā kathā. Tīhi vivekehīti kāyaviveko, cittaviveko, upadhivivekoti imehi tīhi vivekehi. Tattha eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko caṅkamaṃ adhiṭṭhāti, eko carati, eko viharatīti ayaṃ kāyaviveko nāma. Aṭṭha samāpattiyo pana cittaviveko nāma. Nibbānaṃ upadhiviveko nāma. Vuttampi hetaṃ – ‘‘kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatāna’’nti (mahāni. 57). Duvidhaṃ vīriyanti kāyikaṃ, cetasikañca vīriyaṃ. Sīlanti catupārisuddhisīlaṃ. Samādhinti vipassanāpādakā aṭṭha samāpattiyo. Vimuttikathāti vā ariyaphalaṃ ārabbha pavattā kathā. Sesaṃ uttānameva.

“少欲论”者，指通过指出“贤友，大欲与恶欲此等诸法应舍弃”之过患，教导“应修习如是少欲”等内容之开示。“三远离”者，指身远离、心远离与依止远离。其中，一人行走、一人站立、一人坐、一人躺卧、一人入村乞食、一人返回、一人经行、一人活动、一人居住，此即称为身远离。八种等至则称为心远离。涅槃则称为依止远离。经中亦曾说：“身远离是乐于出离者的身远离，心远离是心清净、达到最上清净者的心远离，依止远离是无有依止、到达无为之人的依止远离。”“两种精进”者，指身精进与心精进。“戒”者，指四遍清净戒。“定”者，指作为观(vipassanā)基础的八种等至。“解脱论”者，指围绕圣果展开之谈论。其余内容显而易明。

Dutiyasekhasuttavaṇṇanā niṭṭhitā.

第二有学经释义终。

Theravaggavaṇṇanā niṭṭhitā.

长老品释义终。

(10) 5. Kakudhavaggo

(10) 5. 觉拘陀品

1-10. Paṭhamasampadāsuttādivaṇṇanā

1-10. 初成就经等释义

91-100. Pañcamassa [Pg.38] paṭhame dutiye ca natthi vattabbaṃ. Tatiye ājānanato aññā, uparimaggapaññā heṭṭhimamaggena ñātapariññāya eva jānanato. Tassā pana phalabhāvato maggaphalapaññā taṃsahagatā sammāsaṅkappādayo ca idha ‘‘aññā’’ti vuttā. Aññāya byākaraṇāni aññābyākaraṇāni. Tenevāha ‘‘aññābyākaraṇānīti arahattabyākaraṇānī’’ti. Adhigatamānenāti appatte pattasaññī, anadhigate adhigatasaññī hutvā adhigataṃ mayāti mānena. Catutthādīni uttānatthāneva.

91-100. 第五品的第一与第二无所当说。于第三，由了知而有究竟智(aññā)，即由下道之遍知而了知上道之慧。又，因其为果之故，此道果慧，以及与它俱生的正思惟等，于此被称为“究竟智”。究竟智之记说，即为究竟智记说。是故说：“‘究竟智记说’即阿罗汉果之记说。”“以证得之慢”者，即于未达而作已达想，于未证而作已证想，怀“我已证得”之慢。第四等义自明。

Paṭhamasampadāsuttādivaṇṇanā niṭṭhitā.

初成就经等释义终。

Kakudhavaggavaṇṇanā niṭṭhitā.

觉拘陀品释义终。

Dutiyapaṇṇāsakaṃ niṭṭhitaṃ.

第二五十品终。

3. Tatiyapaṇṇāsakaṃ

3. 第三五十品

(11) 1. Phāsuvihāravaggo

(11) 1. 乐住品

1-4. Sārajjasuttādivaṇṇanā

1-4. 羞怯经等释义

101-4. Tatiyassa [Pg.39] paṭhame natthi vattabbaṃ. Dutiye piṇḍapātādiatthāya upasaṅkamituṃ yuttaṭṭhānaṃ gocaro, vesiyā gocaro assāti vesiyāgocaro, mittasanthavavasena upasaṅkamitabbaṭṭhānanti attho. Vesiyā nāma rūpūpajīviniyo, tā mittasanthavavasena na upasaṅkamitabbā samaṇabhāvassa antarāyakarattā, parisuddhāsayassapi garahāhetuto, tasmā dakkhiṇādānavasena satiṃ upaṭṭhapetvā upasaṅkamitabbaṃ. Vidhavā vuccanti matapatikā, pavutthapatikā vā. Thullakumāriyoti mahallikā anividdhā kumāriyo. Paṇḍakāti napuṃsakā. Te hi ussannakilesā avūpasantapariḷāhā lokāmisanissitakathābahulā, tasmā na upasaṅkamitabbā. Bhikkhuniyo nāma ussannabrahmacariyā. Tathā bhikkhūpi. Aññamaññaṃ visabhāgavatthubhāvato santhavavasena upasaṅkamane katipāheneva brahmacariyantarāyo siyā, tasmā na upasaṅkamitabbā, gilānapucchanādivasena upasaṅkamane satokārinā bhavitabbaṃ. Tatiyacatutthāni uttānatthāneva.

101-4. 第三品的第一无所当说。于第二，行处(gocaro)是为乞食等目的而应前往的适当之处；妓女之行处为“妓女行处”，义即以朋友交情而应前往之处。所谓“妓女”，即以色为生者，不应以朋友交情亲近，因其妨碍沙门身份，亦为心地清净者招致非议之因，是故应具念以接受供养之心前往。所谓“寡妇”，指亡夫或夫婿远行之女。所谓“大童女”，指年长未嫁之童女。所谓“黄门(paṇḍaka)”，即无性根者。彼等实乃烦恼炽盛、热恼未息、多谈世俗利养者，是故不应亲近。所谓“比丘尼”，即勤修梵行者。比丘亦然。因男女互为不同之境，若以交情亲近，不日即有梵行之障，是故不应亲近；若为问病等事而前往，则应具念而行。第三、第四义自明。

Sārajjasuttādivaṇṇanā niṭṭhitā.

羞怯经等释义终。

5. Phāsuvihārasuttavaṇṇanā

5. 安乐住经释义

105. Pañcame mettā etassa atthīti mettaṃ, taṃsamuṭṭhānaṃ kāyakammaṃ mettaṃ kāyakammaṃ. Esa nayo sesadvayepi. Āvīti pakāsanaṃ. Pakāsabhāvo cettha yaṃ uddissa taṃ kāyakammaṃ karīyati, tassa sammukhabhāvatoti āha ‘‘sammukhā’’ti. Rahoti appakāsaṃ. Appakāsatā ca yaṃ uddissa taṃ kāyakammaṃ karīyati, tassa apaccakkhabhāvatoti āha ‘‘parammukhā’’ti. Imāni mettakāyakammādīni bhikkhūnaṃ vasena āgatāni tesaṃ seṭṭhaparisabhāvato, gihīsupi labbhantiyeva. Bhikkhūnañhi mettacittena ābhisamācārikapūraṇaṃ mettaṃ kāyakammaṃ nāma[Pg.40]. Gihīnaṃ cetiyavandanatthāya bodhivandanatthāya saṅghanimantanatthāya gamanaṃ gāmaṃ piṇḍāya paviṭṭhe bhikkhū disvā paccuggamanaṃ pattappaṭiggahaṇaṃ āsanapaññāpanaṃ anugamananti evamādikaṃ mettaṃ kāyakammaṃ nāma. Bhikkhūnaṃ mettacittena ācārapaññattisikkhāpanaṃ kammaṭṭhānakathanaṃ dhammadesanā tepiṭakampi buddhavacanaṃ mettaṃ vacīkammaṃ nāma. Gihīnaṃ ‘‘cetiyavandanāya gacchāma, bodhivandanāya gacchāma, dhammassavanaṃ karissāma, dīpamālaṃ pupphapūjaṃ karissāma, tīṇi sucaritāni samādāya vattissāma, salākabhattādīni dassāma, vassāvāsikaṃ dassāma, ajja saṅghassa cattāro paccaye dassāma, saṅghaṃ nimantetvā khādanīyādīni saṃvidahatha, āsanāni paññapetha, pānīyaṃ upaṭṭhapetha, saṅghaṃ paccuggantvā ānetha, paññattāsane nisīdāpetha, chandajātā ussāhajātā veyyāvaccaṃ karothā’’tiādikathanakāle mettaṃ vacīkammaṃ nāma. Bhikkhūnaṃ pātova uṭṭhāya sarīrappaṭijagganaṃ katvā cetiyaṅgaṇaṃ gantvā vattādīni katvā vivittasenāsane nisīditvā ‘‘imasmiṃ vihāre bhikkhū sukhī hontu averā abyāpajjā’’ti cintanaṃ mettaṃ manokammaṃ nāma, gihīnaṃ ‘‘ayyā sukhī hontu averā abyāpajjā’’ti cintanaṃ mettaṃ manokammaṃ nāma.

105. 于第五经，有慈(mettā)于此人，故称之为慈(mettaṃ)。由彼所生起之身业为“慈身业”。其余二者理路亦同。“现前”者，即公开。此中公开之状态，是指为某人而作其身业时，于其面前而为，故曰“当面”。“不现”者，即不公开。不公开之状态，是指为某人而作其身业时，于其背后而为，故曰“背后”。此等慈身业等，虽依比丘而说，因其为最胜众，然于在家人中亦可得。比丘以慈心圆满日常行仪，名为慈身业。在家人为礼敬塔、礼敬菩提树、邀请僧团而去，见入村乞食之比丘而迎接、接钵、设座、随行等，名为慈身业。比丘以慈心教导学处、说业处、说法乃至三藏佛语，名为慈语业。在家人说：“我等去礼敬塔、去礼敬菩提树、去听法、去燃灯、献花、受持三妙行、布施筹食等、布施雨安居资具、今日布施僧团四资具，请邀请僧团后准备嚼食(khādanīya)等、铺设座位、准备饮水、去迎接僧团、请他们入座、生起意乐、生起热情而作服侍”等语时，名为慈语业。比丘清晨起身，盥洗已，至塔院行诸义务后，于闲静处宴坐，思惟：“愿此住处之比丘快乐、无怨、无恼”，名为慈意业。在家人思惟：“愿尊者们快乐、无怨、无恼”，名为慈意业。

Tattha navakānaṃ cīvarakammādīsu sahāyabhāvagamanaṃ sammukhā kāyakammaṃ nāma, therānaṃ pana pādadhovanasiñcanabījanadānādibhedampi sabbaṃ sāmīcikammaṃ sammukhā kāyakammaṃ nāma, ubhayehipi dunnikkhittānaṃ dārubhaṇḍādīnaṃ tesu avaññaṃ akatvā attanā dunnikkhittānaṃ viya paṭisāmanaṃ parammukhā mettaṃ kāyakammaṃ nāma. ‘‘Devatthero tissatthero’’ti vuttaṃ evaṃ paggayhavacanaṃ sammukhā mettaṃ vacīkammaṃ nāma, vihāre asantaṃ pana paṭipucchantassa ‘‘kuhiṃ amhākaṃ devatthero, kuhiṃ amhākaṃ tissatthero, kadā nu kho āgamissatī’’ti evaṃ piyavacanaṃ parammukhā mettaṃ vacīkammaṃ nāma. Mettāsinehasiniddhāni pana nayanāni ummīletvā pasannena mukhena olokanaṃ sammukhā mettaṃ manokammaṃ nāma, ‘‘devatthero tissatthero arogo hotu abyāpajjo’’ti samannāharaṇaṃ parammukhā mettaṃ manokammaṃ nāma. Kāmañcettha mettāsinehasiniddhānaṃ nayanānaṃ ummīlanaṃ, pasannena mukhena olokanañca mettaṃ kāyakammameva. Yassa pana cittassa vasena nayanānaṃ mettāsinehasiniddhatā, mukhassa ca pasannatā, taṃ sandhāya vuttaṃ ‘‘mettaṃ manokammaṃ nāmā’’ti. Samādhisaṃvattanappayojanāni samādhisaṃvattanikāni.

其中，新学比丘在缝制衣物等事上互相帮助，称为当面的身业；而长老们洗脚、浇水、布施种子等种种合宜的行为，也称为当面的身业。对于双方而言，将他人随意放置的木器等物，不加轻视，如同自己随意放置的一般收拾好，称为背后的慈身业。说“提婆(Deva)长老、帝沙（Tissa）长老”这样恭敬的话语，称为当面的慈语业；而在精舍中向人询问不在场的长老：“我们的提婆长老在哪里？我们的帝须长老在哪里？他究竟何时回来呢？”这样亲切的话语，称为背后的慈语业。以慈爱柔和的眼神，睁开双眼，用清净喜悦的面容注视，称为当面的慈意业；心中忆念：“愿提婆长老、帝须长老无病、无恼。”称为背后的慈意业。实际上，此处以慈爱柔和的眼神睁开双眼，以及用清净喜悦的面容注视，都属于慈身业。但由于是心的作用，才使眼神慈爱柔和、面容清净喜悦，就此而说“称为慈意业”。能导向定的，即有导向定之用。

Samānasīlataṃ [Pg.41] gatoti tesu tesu disābhāgesu viharantehi bhikkhūhi saddhiṃ samānasīlataṃ gato. Yāyanti yā ayaṃ mayhañceva tumhākañca paccakkhabhūtā. Diṭṭhīti sammādiṭṭhi. Ariyāti niddosā. Niyyātīti vaṭṭadukkhato nissarati niggacchati. Sayaṃ niyyantīyeva hi taṃsamaṅgipuggalaṃ vaṭṭadukkhato niyyāpetīti vuccati. Yā satthu anusiṭṭhi, taṃ karotīti takkaro, tassa, yathānusiṭṭhaṃ paṭipajjakassāti attho. Dukkhakkhayāyāti sabbadukkhakkhayatthaṃ. Diṭṭhisāmaññagatoti samānadiṭṭhibhāvaṃ upagato.

“戒行相同”是指与住在各方各处的比丘们戒行相同。“此”是指我与你都能亲身证知的。“见”是指正见。“圣”是指无过失的。“出离”是指从轮回之苦中出离、脱离。因为它（指圣见）本身即是出离的，又能引导具足此见的人出离轮回之苦，故说能引导出离。“行其教者”(takkaro)，即行佛陀所教诫者，意为如所教诫而行者。“为尽苦”是指为灭尽一切苦。“得见同”是指达到见解相同的状态。

Phāsuvihārasuttavaṇṇanā niṭṭhitā.

《安乐住经》释义终。

6-10. Ānandasuttādivaṇṇanā

6-10. 阿难经等释义

106-110. Chaṭṭhe adhisīleti nimittatthe bhummaṃ, sīlanimittaṃ na upavadati na nindatīti attho. Attani kamme ca anu anu pekkhati sīlenāti attānupekkhī. Sattamādīni uttānatthāneva.

106-110. 一〇六～一一〇。第六，“于增上戒”(adhisīle)中的处格是表原因义，意即不因戒而说人长短，不因戒而呵责。“自随观者”(attānupekkhī)是指以戒随观自身与自己的业。第七等经文其义自明。

Ānandasuttādivaṇṇanā niṭṭhitā.

《阿难经》等释义终。

Phāsuvihāravaggavaṇṇanā niṭṭhitā.

安乐住品释义终。

(12) 2. Andhakavindavaggo

(12) 2. 安达咖文达品

1-4. Kulūpakasuttādivaṇṇanā

1-4. 访家经等释义

111-114. Dutiyassa paṭhame asanthavesu kulesu vissāso etassāti asanthavavissāsī. Anissaro hutvā vikappeti saṃvidahati sīlenāti anissaravikappī. Vissaṭṭhāni visuṃ khittāni bhedena avatthitāni kulāni ghaṭanatthāya upasevati sīlenāti vissaṭṭhupasevī. Dutiyādīni uttānatthāneva.

111-114. 一一一～一一四。第二品第一经：“不熟信者”(asanthavavissāsī)，即于不熟悉的家族中获得信任者。“无主分派者”(anissaravikappī)，即身为无主事权者，却能以戒安排、处理。“亲近分离者”(vissaṭṭhupasevī)，即为了使已疏远、分散、分裂的家族重归于好，而以戒亲近他们。第二经等其义自明。

Kulūpakasuttādivaṇṇanā niṭṭhitā.

《访家经》等释义终。

5-13. Maccharinīsuttādivaṇṇanā

5-13. 悭吝女经等释义

115-123. Pañcame [Pg.42] āvāsamacchariyādīni pañca idha bhikkhuniyā vasena āgatāni, bhikkhussa vasenapi tāni veditabbāni. Āvāsamacchariyena hi samannāgato bhikkhu āgantukaṃ disvā ‘‘ettha cetiyassa vā saṅghassa vā parikkhāro ṭhapito’’tiādīni vatvā saṅghikaāvāsaṃ na deti. Kulamacchariyena samannāgato bhikkhu tehi tehi kāraṇehi ādīnavaṃ dassetvā attano upaṭṭhāke kule aññesaṃ pavesampi nivāreti. Lābhamacchariyena samannāgato saṅghikampi lābhaṃ maccharāyanto yathā aññe na labhanti, evaṃ karoti attanā visamanissitatāya balavanissitatāya ca. Vaṇṇamacchariyena samannāgato attano vaṇṇaṃ vaṇṇeti, paresaṃ vaṇṇe ‘‘kiṃ vaṇṇo eso’’ti taṃ taṃ dosaṃ vadati. Vaṇṇoti cettha sarīravaṇṇopi, guṇavaṇṇopi veditabbo.

115-123. 一一五～一二三。第五经，此处就比丘尼而说住处悭等五种悭吝，但也应知比丘亦然。具足住处悭的比丘，见到来客，便说“此处放置着塔或僧团的资具”等语，而不给与僧团的住处。具足家族悭的比丘，会以种种理由指出过患，阻止他人进入自己的施主家。具足利养悭的比丘，对僧团的利养也生悭吝，因自己的不公与强势，而使他人无法获得。具足称誉悭的比丘，称赞自己的声誉，而对他人之誉则说“这算什么声誉”，指出种种过失。此处的“誉”(vaṇṇa)，当知亦包含身誉与德誉。

Dhammamacchariyena samannāgato – ‘‘imaṃ dhammaṃ pariyāpuṇitvā eso maṃ abhibhavissatī’’ti aññassa na deti. Yo pana – ‘‘ayaṃ imaṃ dhammaṃ uggahetvā aññathā atthaṃ viparivattetvā nāsessatī’’ti dhammanuggahena vā – ‘‘ayaṃ imaṃ dhammaṃ uggahetvā uddhato unnaḷo avūpasantacitto apuññaṃ pasavissatī’’ti puggalānuggahena vā na deti, na taṃ macchariyaṃ. Dhammoti cettha pariyattidhammo adhippeto. Paṭivedhadhammo hi ariyānaṃyeva hoti, te ca naṃ na maccharāyanti macchariyassa sabbaso pahīnattāti tassa asambhavo eva. Tattha āvāsamacchariyena lohagehe paccati, yakkho vā peto vā hutvā tasseva āvāsassa saṅkāraṃ sīsena ukkhipitvā carati. Kulamacchariyena appabhogo hoti. Lābhamacchariyena gūthaniraye nibbattati, saṅghassa vā gaṇassa vā lābhaṃ maccharāyitvā puggalikaparibhogena vā paribhuñjitvā yakkho vā peto vā mahāajagaro vā hutvā nibbattati. Vaṇṇamacchariyena bhavesu nibbattassa vaṇṇo nāma na hoti. Dhammamacchariyena kukkuḷaniraye nibbattati. Chaṭṭhādīni uttānatthāneva.

具足法悭者，心想：“此人学了此法后，将会胜过我”，便不教给他人。但若因“此人学了此法，会曲解其义而毁坏正法”，而出于护法之心；或因“此人学了此法，会变得高傲、骄慢，心不寂静而造作不善”，而出于护人之心不教，则不属于悭吝。此处的“法”，意指教理法。而通达法唯圣者所有，他们已完全断除悭吝，故不可能对此悭吝。其中，因住处悭者，当于铜屋中受煎熬，或为夜叉、饿鬼，头顶彼住处之垃圾而行。因家族悭者，福报微薄。因利养悭者，当生于粪尿地狱；或因悭吝僧团、团体的利养，或私自享用，而转生为夜叉、饿鬼或大蟒蛇。因称誉悭者，于诸有中投生，将无任何声誉。因法悭者，当生于热灰地狱。第六经等其义自明。

Maccharinīsuttādivaṇṇanā niṭṭhitā.

《悭吝女经》等释义终。

Andhakavindavaggavaṇṇanā niṭṭhitā.

安达咖文达品释义终。

(13) 3. Gilānavaggo

(13) 3. 病品

124-130. Tatiyo [Pg.43] vaggo uttānatthoyeva.

124-130. 一二四～一三〇。第三品其义自明。

(14) 4. Rājavaggo

(14) 4. 王品

1. Paṭhamacakkānuvattanasuttavaṇṇanā

1. 初随转轮经释义

131. Catutthassa paṭhame atthaññūti hitaññū. Hitapariyāyo hettha attha-saddo ‘‘attattho parattho’’tiādīsu (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddeso 85; paṭi. ma. 3.5) viya. Yasmā cesa paresaṃ hitaṃ jānanto te attani rañjeti, tasmā vuttaṃ ‘‘rañjituṃ jānātī’’ti. Daṇḍeti aparādhānurūpe daṇḍane. Balamhīti balakāye. Pañca attheti attattho, parattho, ubhayattho, diṭṭhadhammiko attho, samparāyiko atthoti evaṃ pañcappabhede atthe. Cattāro dhammeti catusaccadhamme, kāmarūpārūpalokuttarabhede vā cattāro dhamme. Paṭiggahaṇaparibhogamattaññutāya eva pariyesanavissajjanamattaññutāpi bodhitā hontīti ‘‘paṭiggahaṇaparibhogamattaṃ jānāti’’icceva vuttaṃ.

131. 第四品第一经：“知义者”(atthaññū)，即知利者。此处的“义”(attha)一词是“利益”(hita)的同义词，如“自利、他利”等（见《大义释》69；《小义释》摩伽罗阇童子问释85；《无碍解道》3.5）中所说。因为他了知他人利益，并使他们对自己心生欢喜，故说“善于使人欢喜”。“惩罚”(daṇḍeti)，即处以与罪行相应的惩罚。“于军”(balamhi)，即于军队中。“五种义”，即自利、他利、俱利、现法利、后世利，如是五种义。“四种法”，即四圣谛法，或欲、色、无色、出世间等四种法。由了知领受与受用之量，亦可知寻求与舍弃之量，故只说“知领受与受用之量”。

Uttarati atikkamati, abhibhavatīti vā uttaraṃ, natthi ettha uttaranti anuttaraṃ. Anatisayaṃ, appaṭibhāgaṃ vā anekāsu devamanussaparisāsu anekasatakkhattuṃ tesaṃ ariyasaccappaṭivedhasampādanavasena pavattā bhagavato dhammadesanā dhammacakkaṃ. Apica sabbapaṭhamaṃ aññātakoṇḍaññappamukhāya aṭṭhārasaparisagaṇāya brahmakoṭiyā catusaccassa paṭivedhavidhāyinī yā dhammadesanā, tassā sātisayā dhammacakkasamaññā. Tattha satipaṭṭhānātidhammo eva pavattanaṭṭhena cakkanti dhammacakkaṃ. Cakkanti vā āṇā dhammato anapetattā, dhammañca taṃ cakkañcāti dhammacakkaṃ. Dhammena ñāyena cakkantipi dhammacakkaṃ. Yathāha ‘‘dhammañca pavatteti cakkañcāti dhammacakkaṃ, cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattetīti dhammacakka’’ntiādi (paṭi. ma. 2.40-41). Appaṭivattiyanti dhammissarassa bhagavato sammāsambuddhassa dhammacakkassa anuttarabhāvato appaṭisedhanīyaṃ. Kehi pana appaṭivattiyanti āha – ‘‘samaṇena vā’’tiādi. Tattha samaṇenāti pabbajjaṃ upagatena. Brāhmaṇenāti jātibrāhmaṇena. Sāsanaparamatthasamaṇabrāhmaṇānañhi paṭilomacittaṃyeva natthi. Devenāti kāmāvacaradevena. Kenacīti yena [Pg.44] kenaci avasiṭṭhapārisajjena. Ettāvatā aṭṭhannampi parisānaṃ anavasesapariyādānaṃ daṭṭhabbaṃ. Lokasminti sattaloke.

超越、克服或制胜，故为“上”；于此无有更上，故为“无上”。无有超越、无可比拟，于无数天人众中，为令其证得圣谛而无数次转起的世尊之法教，即是法轮。再者，最初为以阿若憍陈如(Aññātakoṇḍañña)为首的十八俱胝梵天众开示、令其证悟四谛之法教，因其超胜而得“法轮”之名。于此，念处等殊胜法，因有转起之义而为“轮”，故名“法轮”。或，“轮”即教令，因其不离于法，法亦是轮，故名“法轮”。或，依法、依理而转，亦名“法轮”。如《无碍解道》(Paṭisambhidāmagga)所说：“转起法亦是轮，故为法轮；转起轮亦是法，故为法轮；依法而转起，故为法轮”等。所谓“不可逆转”，是因法主、正自觉者世尊的法轮具有无上性，故不可被驳斥。然则，不为谁所逆转？答曰：“不为沙门”等。其中，“沙门”指出家者；“婆罗门”指种姓婆罗门。因为对于通达教法第一义的沙门、婆罗门而言，实无相违之心。“天”指欲界天。“任何人”指其余任何会众。应知以此已无遗地含摄八众。“于世间”指于有情世间。

Paṭhamacakkānuvattanasuttavaṇṇanā niṭṭhitā.

第一随转法轮经释义 终。

2. Dutiyacakkānuvattanasuttavaṇṇanā

2. 第二随转法轮经释义

132. Dutiye cakkavattivattanti dasavidhaṃ, dvādasavidhaṃ vā cakkavattibhāvāvahaṃ vattaṃ. Tattha antojanasmiṃ balakāye dhammikāyeva rakkhāvaraṇaguttiyā saṃvidhānaṃ, khattiyesu, anuyantesu, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu, adhammikapaṭikkhepo, adhanānaṃ dhanānuppadānaṃ, samaṇabrāhmaṇe upasaṅkamitvā pañhapucchananti idaṃ dasavidhaṃ cakkavattivattaṃ. Idameva ca gahapatike pakkhijāte ca visuṃ katvā gahaṇavasena dvādasavidhaṃ. Pitarā pavattitameva anuppavattetīti dasavidhaṃ vā dvādasavidhaṃ vā cakkavattivattaṃ pūretvā nisinnassa puttassa aññaṃ pātubhavati, so taṃ pavatteti. Ratanamayattā pana sadisaṭṭhena tadevetanti katvā ‘‘pitarā pavattita’’nti vuttaṃ. Yasmā vā so ‘‘appossukko, tvaṃ deva, hohi, ahamanusāsissāmī’’ti āha. Tasmā pitarā pavattitaṃ āṇācakkaṃ anuppavatteti nāmāti evamettha attho daṭṭhabbo. Yañhi attano puññānubhāvasiddhaṃ cakkaratanaṃ, taṃ nippariyāyato tena pavattitaṃ nāma, netaranti paṭhamanayo vutto. Yasmā pavattitasseva anuvattanaṃ, paṭhamanayo ca taṃsadise tabbohāravasena vuttoti taṃ anādiyitvā dutiyanayo vutto.

132. 于第二（经）中，所谓“转轮王行”(cakkavattivatta)，是指能带来转轮王身份的十种或十二种行持。此中，对内廷之人与军队如法地提供保护、防卫与守护；对刹帝利、扈从、婆罗门与居士、城镇与乡村居民、沙门与婆罗门、鸟兽提供保护；制止不如法之事；给予无财者财物；前往拜访沙门、婆罗门并请教问题——此即十种转轮王行。若将居士与鸟类分开计算，则成十二种。儿子继续奉行父亲已行之事，圆满了十种或十二种转轮王行后，当他安坐时，另一（轮宝）出现，他便令其转起。然因（轮宝）为宝所成，义理相似，即是彼物，故说“父亲所转起”。或因彼（大臣）言：“天王，请勿挂虑，我将教导（王子）。”是故，此处应如是理解其义：他随转父亲所转起的教令之轮。因为，那凭借自身福德威力而成就的轮宝，毫无疑问是由他所转起，而非其他——此为第一种解释。因为只是随顺已转起者，且第一种解释是就相似者而作的比喻，故不取此说而采用第二种解释。

Dutiyacakkānuvattanasuttavaṇṇanā niṭṭhitā.

第二随转法轮经释义 终。

4. Yassaṃdisaṃsuttavaṇṇanā

4. 随向经释义

134. Catutthe ‘‘ubhato sujāto’’ti ettake vutte yehi kehici dvīhi bhāgehi sujātatā paññāpeyya, sujāta-saddo ca ‘‘sujāto cārudassano’’tiādīsu (ma. ni. 2.399; su. ni. 553; theragā. 818) ārohasampattipariyāyoti jātivasena [Pg.45] sujātataṃ vibhāvetuṃ ‘‘mātito ca pitito cā’’ti vuttaṃ. Anorasaputtavasenapi loke mātupitusamaññā dissati, idha pana sā orasaputtavasena icchitāti dassetuṃ ‘‘saṃsuddhaggahaṇiko’’ti vuttaṃ. Gabbhaṃ gaṇhāti dhāretīti gahaṇī, gabbhāsayasaññito mātukucchippadeso. Tenāha ‘‘saṃsuddhāya mātukucchiyā samannāgato’’ti. Yathābhuttassa āhārassa vipācanavasena gaṇhanato achaḍḍanato gahaṇī, tejodhātu. Pitā ca mātā ca pitaro. Pitūnaṃ pitaro pitāmahā. Tesaṃ yugo pitāmahayugo, tasmā yāva sattamā pitāmahayugā, pitāmahadvandāti evamettha attho daṭṭhabbo. Evañhi pitāmahaggahaṇeneva mātāmahopi gahitoti so aṭṭhakathāyaṃ visuṃ na uddhato. Yuga-saddo cettha ekasesanayena daṭṭhabbo ‘‘yugo ca yugo ca yugo’’ti. Evañhi tattha tattha dvinnaṃ gahitameva hoti. Tenāha ‘‘tato uddhaṃ sabbepi pubbapurisā pitāmahaggahaṇeneva gahitā’’ti. Purisaggahaṇañcettha ukkaṭṭhaniddesavasena katanti daṭṭhabbaṃ. Evañhi ‘‘mātito’’ti pāḷivacanaṃ samatthitaṃ hoti.

134. 于第四（经）中，当说“两方善生”(ubhato sujāto)时，可以任何两方面来阐明其善生。而“善生”(sujāta)一词，在“善生而相好”(sujāto cārudassano)等（经文）中，是出身圆满的同义词。为阐明其由出身而善生，故说“从母方及从父方”。世间亦有因非亲生子而称父母者，然此处意指亲生子，为示此义，故说“其受胎清净”(saṃsuddhaggahaṇiko)。能受胎、持胎，故为“胎”(gahaṇī)，即名为子宫的母腹之处。故说“具足清净的母胎”。又，因能消化所食之食，摄取而不排出，故（消化系统）为“gahaṇī”，即火界。父亲与母亲为“父母”(pitaro)。父母之父母为“祖父母”(pitāmahā)。彼等之辈为“祖辈”(pitāmahayugo)。是故，应如是理解其义：上溯至第七代祖辈。如此，以“祖父母”一词亦含摄了外祖父母，故在义注中未单独列出。此处“辈”(yuga)一词，应以等流法理解为“辈复一辈”。如此，则处处皆已含摄双方（传承）。故说：“自此以上，所有先祖皆以‘祖父母’一词含摄。”应知，此处使用“人”(purisa)一词，是作为一种优异的表述。如此，则“从母方”(mātito)之圣典语便得以圆满。

Akkhittoti appattakkhepo. Anavakkhittoti sampattavivādādīsu na avakkhitto na chaḍḍito. Jātivādenāti hetumhi karaṇavacananti dassetuṃ ‘‘kena kāraṇenā’’tiādi vuttaṃ. Ettha ca ‘‘ubhato…pe… pitāmahayugā’’ti etena khattiyassa yonidosābhāvo dassito saṃsuddhaggahaṇikabhāvakittanato. ‘‘Akkhitto’’ti iminā kiriyāparādhābhāvo. Kiriyāparādhena hi sattā khepaṃ pāpuṇanti. ‘‘Anupakkuṭṭho’’ti iminā ayuttasaṃsaggābhāvo. Ayuttasaṃsaggañhi paṭicca sattā akkosaṃ labhanti.

“不被指责”(Akkhitto)，即未曾遭受指责。“不被轻蔑”(Anavakkhitto)，即在已发生的争论等事中，不被轻蔑，不被舍弃。“以种姓论”(Jātivādena)一句，是于因缘义上使用具格，为显示“以何原由”等义而说。于此，通过“两方……乃至……祖辈”一句，称颂其受胎清净，从而显示了刹帝利无出身之过。以“不被指责”一词，显示无行为过失，因为有情确因行为过失而遭受指责。以“不被非难”(Anupakkuṭṭho)一词，显示无不正当交往，因为有情确因不正当交往而遭受辱骂。

Aḍḍhatā nāma vibhavasampannatā, sā taṃ taṃ upādāyupādāya vuccatīti āha ‘‘yo koci attano santakena vibhavena aḍḍho hotī’’ti. Tathā mahaddhanatāpīti taṃ ukkaṃsagataṃ dassetuṃ ‘‘mahatā aparimāṇasaṅkhena dhanena samannāgato’’ti vuttaṃ. Bhuñjitabbato paribhuñjitabbato visesato kāmā bhogā nāmāti āha ‘‘pañcakāmaguṇavasenā’’ti. Koṭṭhaṃ vuccati dhaññassa āvasanaṭṭhānaṃ, koṭṭhabhūtaṃ agāraṃ koṭṭhāgāraṃ. Tenāha ‘‘dhaññena ca paripuṇṇakoṭṭhāgāro’’ti. Evaṃ sāragabbhaṃ koso, dhaññapariṭṭhapanaṭṭhānañca koṭṭhāgāranti dassetvā idāni tato aññathā taṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Tattha yathā asino tikkhabhāvaparihārako [Pg.46] paṭicchado ‘‘koso’’ti vuccati. Evaṃ rañño tikkhabhāvaparihāraṃ katvā caturaṅginī senā kosoti āha ‘‘catubbidho koso hatthī assā rathā pattī’’ti. Vatthakoṭṭhāgāraggahaṇeneva sabbassapi bhaṇḍaṭṭhapanaṭṭhānassa gahitattā ‘‘tividhaṃ koṭṭhāgāra’’nti vuttaṃ.

所谓“富裕”(Aḍḍhatā)，即财富具足。此乃依各自情况而说，故言：“任何人以其自有财富而富裕。”同样，“大富”(mahaddhanatā)亦然，为示其卓越，故说：“具足巨大无量之财富。”因其可被享用、受用，特别是诸欲，故名为“财物”(bhogā)，故说：“就五种欲乐而言。”“Koṭṭhaṃ”指谷物之储藏处，如库房之屋舍为“koṭṭhāgāraṃ”(粮仓)。故说：“粮仓充满谷物。”如此，在说明了“koso”(宝库)是藏宝之处，“koṭṭhāgāraṃ”(粮仓)是储谷之处后，今为作别解，故说“或者”等。其中，譬如刀剑为防锋利而设的护套称为“koso”(鞘)。同样，国王为防护其威势而设的四支军队亦为“koso”(武库)，故说：“四种武库：象兵、马兵、车兵、步兵。”因以“衣物库”一词已含摄一切物品储藏处，故说“三种仓库”。

Yassā paññāya vasena puriso ‘‘paṇḍito’’ti vuccati, taṃ paṇḍiccanti āha ‘‘paṇḍiccena samannāgato’’ti. Taṃtaṃitikattabbatāsu chekabhāvo byattabhāvo veyyattiyaṃ. Sammohaṃ hiṃsati vidhamatīti medhā, sā etassa atthīti medhāvī. Ṭhāne ṭhāne uppatti etissā atthīti ṭhānuppatti, ṭhānaso uppajjanapaññā. Vaḍḍhiattheti vaḍḍhisaṅkhāte atthe.

因人凭借其智慧而被称作“智者”(paṇḍito)，此即“智慧”(paṇḍiccaṃ)，故言“具足智慧”。于各种应作之事，熟练、明了之相，即是“明了”(veyyattiyaṃ)。因其能损害、破除迷惑，故名“慧”(medhā)，拥有此慧者，名为“有慧者”(medhāvī)。因其于处处生起，故名“处处生”(ṭhānuppatti)，即随处生起之智慧。“于增长义”(Vaḍḍhiatthe)即指名为增长之义。

Yassaṃdisaṃsuttavaṇṇanā niṭṭhitā.

随向经释义终。

5-9. Patthanāsuttādivaṇṇanā

5-9. 愿经等释义

135-9. Pañcame hatthisminti hatthisippe. Hatthīti hi hatthivisayattā hatthisannissitattā ca hatthisippaṃ gahitaṃ. Sesapadesupi eseva nayo. Vayatīti vayo, sobhanesu katthaci apakkhalanto avitthāyanto tāni sandhāretuṃ sakkotīti attho. Na vayo avayo, tāni atthato saddato ca sandhāretuṃ na sakkoti. Avayo na hotīti anavayo. Dve paṭisedhā pakatiṃ gamentīti āha ‘‘anavayoti samattho’’ti. Chaṭṭhādīni uttānatthāneva.

135-9. 第五（经）中，“于象”(hatthismiṃ)即“于象术”(hatthisippe)。因为涉及象的领域且与象相关联，故以“象”指代“象术”。其余词语亦同此理。“能持”(vayo)，其义为：于美好的事物中，不衰退、不散乱，能够持守它们。不能持守即是“不能持”(avayo)，于义理和言辞上都不能持守。不是“不能持”即是“非不能持”(anavayo)。两个否定词表示肯定，故说“‘非不能持’即‘有能力’”(anavayoti samattho)。第六（经）等义理明显。

Patthanāsuttādivaṇṇanā niṭṭhitā.

愿经等释义终。

10. Sotasuttavaṇṇanā

10. 入流经释义

140. Dasame tibbānanti tikkhānaṃ. Kharānanti kakkasānaṃ. Kaṭukānanti dāruṇānaṃ. Asātānanti nasātānaṃ appiyānaṃ. Na tāsu mano appeti, na tā manaṃ appāyanti vaḍḍhentīti amanāpā.

140. 第十（经）中，“锐利”(tibbānaṃ)即“尖锐”(tikkhānaṃ)。“粗恶”(kharānaṃ)即“粗糙”(kakkasānaṃ)。“剧烈”(kaṭukānaṃ)即“残酷”(dāruṇānaṃ)。“不愉悦”(asātānaṃ)即“不适意”(nasātānaṃ)、“不可爱”(appiyānaṃ)。心不倾向于彼，彼亦不使心愉悦、增长，故名“不合意”(amanāpā)。

Sotasuttavaṇṇanā niṭṭhitā.

入流经释义终。

Rājavaggavaṇṇanā niṭṭhitā.

王品释义终。

(15) 5. Tikaṇḍakīvaggo

(15) 5. 三枝箭品

1. Avajānātisuttavaṇṇanā

1. 轻蔑经释义

141. Pañcamassa [Pg.47] paṭhame datvā avajānātīti ettha eko bhikkhu mahāpuñño catupaccayalābhī hoti, so cīvarādīni labhitvā aññaṃ appapuññaṃ āpucchati. Sopi tasmiṃ punappunaṃ āpucchantepi gaṇhātiyeva. Athassa itaro thokaṃ kupito hutvā maṅkubhāvaṃ uppādetukāmo vadati ‘‘ayaṃ attano dhammatāya cīvarādīni na labhati, amhe nissāya labhatī’’ti. Evampi datvā avajānāti nāma. Eko pana ekena saddhiṃ dve tīṇi vassāni vasanto pubbe taṃ puggalaṃ garuṃ katvā gacchante gacchante kāle cittīkāraṃ na karoti, āsananisinnaṭṭhānampi na gacchati. Ayampi puggalo saṃvāsena avajānāti nāma. Ādheyyamukhoti ādito dheyyamukho, paṭhamavacanasmiṃyeva ṭhapitamukhoti attho. Tatthāyaṃ nayo – eko puggalo sāruppaṃyeva bhikkhuṃ ‘‘asāruppo eso’’ti katheti. Taṃ sutvā esa niṭṭhaṃ gacchati, puna aññena sabhāgena bhikkhunā ‘‘sāruppo aya’’nti vuttepi tassa vacanaṃ na gaṇhāti. Asukena nāma ‘‘asāruppo aya’’nti amhākaṃ kathitanti purimabhikkhunova kathaṃ gaṇhāti. Aparopissa dussīlaṃ ‘‘sīlavā’’ti katheti. Tassa vacanaṃ saddahitvā puna aññena ‘‘asāruppo eso bhikkhu, nāyaṃ tumhākaṃ santikaṃ upasaṅkamituṃ yutto’’ti vuttepi tassa vacanaṃ aggahetvā purimaṃyeva kathaṃ gaṇhāti. Aparo vaṇṇampi kathitaṃ gaṇhāti, avaṇṇampi kathitaṃ gaṇhātiyeva. Ayampi ādheyyamukhoyeva nāma ādhātabbamukho, yaṃ yaṃ suṇāti, tattha tattha ṭhapitamukhoti attho.

141. 第五（经）第一（节）中，关于“施后轻蔑”(datvā avajānāti)：有一位大福德的比丘，获得四资具后，便询问另一位福德较小的比丘。那位比丘即使被再三询问，也还是接受了。于是前者略微生气，想让对方感到羞愧，便说：‘此人凭自己的福德是得不到衣物等的，是依靠我们才得到的。’如此，即便是施与了，也名为‘施后轻蔑’。又有一种情况，与某人共住两三年，起初很尊敬那个人，但随着时间流逝，便不再尊重，甚至连对方坐的地方也不去了。此人即名为‘因共住而轻蔑’(saṃvāsena avajānāti)。‘易信者’(ādheyyamukho)即‘从初即信’(ādito dheyyamukho)，意为对于初闻之言便信以为实。此中有如下事例：有一个人对一位如法的比丘说：‘他不如法。’听者便信以为实，之后即使有其他友好的比丘说：‘此人是如法的。’他也不接受其言，心想：‘是某某人告诉我们“他不如法”的。’而只相信前面那个比丘的话。又如，另一人将一破戒者说成‘具戒者’，听者相信其言，之后即使有另一人说：‘此比丘不如法，你们不应亲近他。’他也不接受其言，而只相信前者的话。还有一种人，赞誉之言也信，毁谤之言也信。此亦名为‘易信者’(ādheyyamukho)，即‘可置信者’(ādhātabbamukho)，意为听到什么，就信什么。

Loloti saddhādīnaṃ ittarakālappatitattā assaddhiyādīhi lulitabhāvena lolo. Ittarabhattītiādīsu punappunaṃ bhajanena saddhāva bhattipemaṃ. Saddhāpemampi gehassitapemampi vaṭṭati, pasādo saddhāpasādo. Evaṃ puggalo lolo hotīti evaṃ ittarasaddhāditāya puggalo lolo nāma hoti. Haliddirāgo viya, thusarāsimhi koṭṭitakhānuko viya, assapiṭṭhiyaṃ ṭhapitakumbhaṇḍaṃ viya ca anibaddhaṭṭhāne muhuttena kuppati. Mando momūhoti aññāṇabhāvena mando, avisayatāya momūho, mahāmūḷhoti attho.

“动摇者”(lolo)，指信(saddhā)等持续短暂，为不信(assaddhiya)等所动摇，故名“动摇者”。于“短暂虔诚”(ittarabhatti)等语境中，通过反复修习，信即是虔诚(bhatti)与爱(pemaṃ)。信爱(saddhāpemaṃ)与居家之爱(gehassitapemaṃ)皆可。净信(pasādo)即信之净信(saddhāpasādo)。这样，人因信等短暂而被称为“动摇者”。如姜黄之染色(haliddirāgo)，如打入糠堆的木桩，又如置于马背的南瓜，于不稳之处，瞬间动摇。“愚钝者”(mando)因无知而愚钝；“痴迷者”(momūho)因不识所缘(avisayatāya)而痴迷，意为极度愚痴(mahāmūḷho)。

Avajānātisuttavaṇṇanā niṭṭhitā.

轻蔑经释义终。

2-3. Ārabhatisuttādivaṇṇanā

2-3. 策励经等释义

142-3. Dutiye [Pg.48] ārabhatīti ettha ārambha-saddo kammakiriyahiṃsanavīriyakopanāpattivītikkamesu vattati. Tathā hesa ‘‘yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ ārambhapaccayā’’ti (su. ni. 749) kamme āgato. ‘‘Mahārambhā mahāyaññā, na te honti mahapphalā’’ti (saṃ. ni. 1.120; a. ni. 4.39) kiriyāya. ‘‘Samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhantī’’ti (ma. ni. 2.51) hiṃsane. ‘‘Ārambhatha nikkhamatha, yuñjatha buddhasāsane’’ti (saṃ. ni. 1.185; netti. 29; peṭako. 38; mi. pa. 5.1.4) vīriye. ‘‘Bījagāmabhūtagāmasamārambhā paṭivirato hotī’’ti (dī. ni. 1.10, 195; ma. ni. 1.293) kopane. ‘‘Ārabhati ca vippaṭisārī ca hotī’’ti (a. ni. 5.142; pu. pa. 191) ayaṃ pana āpattivītikkame āgato, tasmā āpattivītikkamavasena ārabhati ceva, tappaccayā ca vippaṭisārī hotīti ayamettha attho. Yathābhūtaṃ nappajānātīti anadhigatattā yathāsabhāvato na jānāti. Yatthassāti yasmiṃ assa, yaṃ ṭhānaṃ patvā etassa puggalassa uppannā pāpakā akusalā dhammā aparisesā nirujjhantīti attho. Kiṃ pana patvā te nirujjhantīti? Arahattamaggaṃ, phalappattassa pana niruddhā nāma honti. Evaṃ santepi idha maggakiccavasena pana phalameva vuttanti veditabbaṃ.

142-3. 第二（经）中，“发起”(ārambha)一词适用于业、行为、伤害、精进、损害、违犯等场合。如经中所说：“凡所有苦生起，皆以发起为缘”指业；“大发起大祭祀，彼等不得大果报”指行为；“为了乔达摩沙门而杀害生命”指伤害；“发起吧，出离吧，于佛陀教法中精进吧”指精进；“远离损害种子与植物”指损害；“发起（恶行）且后悔”则指违犯。因此，此处意义是：既发起违犯，又因此生悔。如实不知是指因未证得故不能如实了知。所谓“于何处”是指到达哪个处所时，此人已生起的恶不善法将无余灭尽。那么到达什么境界才会灭尽呢？阿罗汉道。证得果位者则名为已灭尽（恶法）。即便如此，此处应知是就道的任务而言说果。

Ārabhatī na vippaṭisārī hotīti āpattiṃ āpajjati, taṃ panesa desetuṃ sabhāgapuggalaṃ pariyesati, tasmā na vippaṭisārī hoti. Na ārabhati vippaṭisārī hotīti āpattiṃ na āpajjati, vinayapaññattiyaṃ pana akovidattā anāpattiyā āpattisaññī hutvā vippaṭisārī hotīti evamettha attho daṭṭhabbo. ‘‘Na ārabhati na vippaṭisārī hotī’’ti yo vutto, kataro so puggalo? Ossaṭṭhavīriyapuggalo. So hi ‘‘kiṃ me imasmiṃ kāle parinibbānena, anāgate metteyyasammāsambuddhakāle parinibbāyissāmī’’ti visuddhasīlopi paṭipattiṃ na pūreti. So hi ‘‘kimatthaṃ āyasmā pamatto viharati, puthujjanassa nāma gati anibaddhā, tasmā hi metteyyasammāsambuddhassa sammukhībhāvaṃ labheyyāsi, arahattatthāya vipassanaṃ bhāvehī’’ti ovaditabbova.

“发起（恶行）而不后悔”者，谓犯戒后，寻求同道忏悔，因此不后悔。“不发起（恶行）而后悔”者，其义应作如是解：虽未犯戒，但因不精通戒律，于无犯中生起犯想而后悔。“既不发起（恶行）也不后悔”者，是何等人？是舍弃精进的人。他虽戒行清净，却想：‘我此时涅槃何用？当于未来弥勒(Metteyya)正等觉时再涅槃。’因此不圆满修行。对此人，应如是劝诫：‘具寿(āyasmā)为何放逸而住？凡夫(puthujjana)的去处不定，因此你应当争取面见弥勒正等觉，为证阿罗汉果而修习观(vipassanā)。’

Sādhūti [Pg.49] āyācanatthe nipāto. Idaṃ vuttaṃ hoti – yāva aparaddhaṃ vata āyasmatā, evaṃ santepi mayaṃ āyasmantaṃ yācāma, desetabbayuttakassa desanāya, vuṭṭhātabbayuttakassa vuṭṭhānena, āvikātabbayuttakassa āvikiriyāya ārambhaje āsave pahāya suddhante ṭhitabhāvapaccavekkhaṇena vippaṭisāraje āsave paṭivinodetvā nīharitvā vipassanācittañceva vipassanāpaññañca vaḍḍhetūti. Amunā pañcamena puggalenāti etena pañcamena khīṇāsavapuggalena. Samasamo bhavissatīti lokuttaraguṇehi samabhāveneva samo bhavissatīti evaṃ khīṇāsavena ovaditabboti attho. Tatiyaṃ uttānameva.

“善哉！”是不变词，用于祈请义。此言意谓：具寿实有过失，即便如此，我等仍祈请具寿，以应行之忏悔、应行之出罪、应行之发露，断除由造作而生之诸漏，省察已住于清净之境，遣除由追悔而生之诸漏，令观心与观慧增长。“以此第五人”，即以此第五漏尽之人。“将等同于彼”，意谓在出世间功德上，以平等故而为等同，是故应如是教诫漏尽者。第三则义已明显。

Ārabhatisuttādivaṇṇanā niṭṭhitā.

《策励经》等释义终。

4-6. Tikaṇḍakīsuttādivaṇṇanā

4-6.三箭经等释义

144-6. Catutthe paṭikūleti amanuññe aniṭṭhe. Appaṭikūlasaññīti iṭṭhākāreneva pavattacitto. Iṭṭhasmiṃ vatthusmiṃ asubhāya vā pharati, aniccato vā upasaṃharati upaneti pavatteti. Aniṭṭhasmiṃ vatthusminti aniṭṭhe sattasaññite ārammaṇe. Mettāya vā pharatīti mettaṃ hitesitaṃ upasaṃharanto sabbatthakameva vā tattha pharati. Dhātuto vā upasaṃharatīti dhammasabhāvacintanena dhātuto paccavekkhaṇāya dhātumanasikāraṃ vā tattha pavatteti. Tadubhayaṃ abhinivajjetvāti sabhāvato ānubhāvato ca upatiṭṭhantaṃ ārammaṇe paṭikūlabhāvaṃ appaṭikūlabhāvañcāti taṃ ubhayaṃ pahāya aggahetvā, sabbasmiṃ pana tasmiṃ majjhatto hutvāti vuttaṃ hoti. Majjhatto hutvā viharitukāmo pana kiṃ karotīti? Iṭṭhāniṭṭhesu āpāthaṃ gatesu neva somanassito hoti, na domanassito hoti. Upekkhako vihareyyāti iṭṭhe arajjanto aniṭṭhe adussanto yathā aññe asamapekkhanena mohaṃ uppādenti, evaṃ anuppādento chasu ārammaṇesu chaḷaṅgupekkhāya upekkhako vihareyya. Tenevāha ‘‘chaḷaṅgupekkhāvasena pañcamo’’ti. Iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanalakkhaṇāya chasu dvāresu pavattanato ‘‘chaḷaṅgupekkhā’’ti laddhanāmāya tatramajjhattupekkhāya vasena pañcamo vāro vuttoti attho. Pañcamaṃ chaṭṭhañca uttānameva.

144-6. 第四中，“厌恶”指不悦意、不可爱。“不取厌恶想”者，即以可爱之相而运行心。于可爱之境，或以不净遍满，或作无常想而修习、引导、令其运行。“于不可爱之境”，即于被识为有情之不可爱所缘。或以慈遍满，即作意利益而修习，或于彼处遍满一切。或作意于界，即以法性思维，依界观察，或于彼处运行界作意。“舍弃此二者”，即对于依自性与威力而现起之所缘的可爱与不可爱相，舍弃此二而不执取，于一切中住于中舍，此即其意。欲住于中舍者当如何？于可爱与不可爱之境现前时，不生欣喜，亦不生忧恼。“应住于舍”，即于可爱境不染，于不可爱境不瞋，不像他人因不正思察而生起愚痴，如是不生愚痴，于六所缘中以六支舍而住于舍。是故说“以六支舍为第五”。意谓：于可爱与不可爱六种所缘现前时，以不舍离清净本性为相，于六门中运行，故得名“六支舍”，依此中舍而说为第五。第五与第六则义已明显。

Tikaṇḍakīsuttādivaṇṇanā niṭṭhitā.

《三箭经》等释义终。

7-10. Asappurisadānasuttādivaṇṇanā

7-10.非善士布施经等释义

147-150. Sattame [Pg.50] asakkaccanti anādaraṃ katvā. Deyyadhammassa asakkaccakaraṇaṃ nāma asampannaṃ karotīti āha ‘‘na sakkaritvā suciṃ katvā detī’’ti, uttaṇḍulādidosavirahitaṃ sucisampannaṃ katvā na detīti attho. Acittīkatvāti na citte katvā, na pūjetvāti attho. Pūjento hi pūjetabbavatthuṃ citte ṭhapeti, na tato bahi karoti. Cittaṃ vā acchariyaṃ katvā paṭipattivikaraṇaṃ sambhāvanakiriyā, tappaṭikkhepato acittīkaraṇaṃ asambhāvanakiriyā. Agāravena detīti puggale agaruṃ karonto nisīdanaṭṭhāne asammajjitvā yattha vā tattha vā nisīdāpetvā yaṃ vā taṃ vā ādhārakaṃ ṭhapetvā dānaṃ deti. Asahatthāti na attano hatthena deti, dāsakammakarodīhi dāpeti. Apaviddhaṃ detīti antarā apaviddhaṃ vicchedaṃ katvā deti. Tenāha ‘‘na nirantaraṃ detī’’ti. Atha vā apaviddhaṃ detīti ucchiṭṭhādichaḍḍanīyadhammaṃ viya avakkhittakaṃ katvā deti. Tenāha ‘‘chaḍḍetukāmo viya detī’’ti. ‘‘Addhā imassa dānassa phalameva āgacchatī’’ti evaṃ yassa kammassakatādiṭṭhi atthi, so āgamanadiṭṭhiko, ayaṃ pana na tādisoti anāgamanadiṭṭhiko. Tenāha ‘‘katassa nāma phalaṃ āgamissatī’’tiādi. Aṭṭhamādīsu natthi vattabbaṃ.

147-150. 第七中，“不恭敬”(asakkaccaṃ)即是不尊重地（布施）。所谓不恭敬地处理所施之物，是指未妥善准备，如经中所说：“不恭敬地、不清净地布施”，意即未去除糠秕等过失，未令其清净而布施。“不作意”(acittīkatvā)即是不放心上，意为不恭敬。因为恭敬者会将所应恭敬之物放在心上，不置于心外。或者，令心生稀有想而改变行为是恭敬之行，与此相反的“不作意”即是不恭敬之行。“不恭敬地布施”(agāravena deti)是指轻视受施之人，不打扫座位，随处令其坐下，随便放置器皿而布施。“不亲手”(asahatthā)是指不亲手布施，而让奴仆、雇工等布施。“舍弃式地布施”(apaviddhaṃ deti)是指中间中断、间歇地布施，是故说“不持续地布施”。或者，“舍弃式地布施”是指像丢弃残食等应舍弃之物一样轻蔑地布施，是故说“像要丢弃一样地布施”。“确实此布施必有果报到来”——如是持有业果报见者，是“有来见者”；而此人非如是，故为“无来见者”。是故说“所作之业难道会有果报到来吗？”等。第八等无须解说。

Asappurisadānasuttādivaṇṇanā niṭṭhitā.

《非善士布施经》等释义终。

Tikaṇḍakīvaggavaṇṇanā niṭṭhitā.

三箭品释义终。

Tatiyapaṇṇāsakaṃ niṭṭhitaṃ.

第三五十经集终。

4. Catutthapaṇṇāsakaṃ

4. 第四五十经集

(16) 1. Saddhammavaggo

（16）1. 正法品

151-160. Paṭhamo vaggo uttānatthoyeva.

151-160. 第一品义已明显。

(17) 2. Āghātavaggo

（17）2. 瞋恚品

1-5. Paṭhamaāghātapaṭivinayasuttādivaṇṇanā

1-5.初调伏瞋恚经等释义

161-165. Dutiyassa [Pg.51] paṭhame natthi vattabbaṃ. Dutiye āghāto paṭivinayati ettha, etehīti vā āghātapaṭivinayā. Tenāha ‘‘āghāto etehi paṭivinetabbo’’tiādi.

161-165. 第二品之第一经无须解说。第二经中，“调伏瞋恚”(āghātapaṭivinayā)，即瞋恚于此被调伏，或以此等（法）调伏瞋恚。是故说：“瞋恚应以此等调伏”等。

Nantakanti anantakaṃ, antavirahitaṃ vatthakhaṇḍaṃ. Yadi hi tassa anto bhaveyya, ‘‘pilotikā’’ti saṅkhaṃ na gaccheyya.

“无边布”(nantaka)即无有边际、无有终端的布片。若其有边，则不得名为“碎布”(pilotikā)。

Sevālenāti bījakaṇṇikakesarādibhedena sevālena. Udakapappaṭakenāti nīlamaṇḍūkapiṭṭhivaṇṇena udakapiṭṭhiṃ chādetvā nibbattena udakapiṭṭhikena. Ghammena anugatoti ghammena phuṭṭho abhibhūto. Cittuppādanti paṭighasampayuttacittuppādaṃ.

“水藻”(sevāla)是指具有种子、果皮、花蕊等不同部分的水藻。“水苔”(udakapappaṭaka)是指以蓝色青蛙背部之颜色覆盖水面而生的水面之物。“为暑热所随逐”(ghammena anugata)即为暑热所触及、所压倒。“心生”(cittuppāda)即生起与瞋恚相应之心。

Visabhāgavedanuppattiyā kakaceneva iriyāpathapavattinivāraṇena chindanto ābādhati pīḷetīti ābādho, so assa atthīti ābādhiko. Taṃsamuṭṭhānena dukkhito sañjātadukkho. Bāḷhagilānoti adhimattagilāno. Gāmantanāyakassāti gāmantasampāpakassa.

因生起不相응之受，如锯一般，通过阻止威仪的进行而切断、折磨、压迫，故为“病”(ābādha)；有此病者，为“病人”(ābādhika)。因病而苦者，为“已生苦者”。“重病”(bāḷhagilāna)即极重之病。“至村边者”(gāmantanāyaka)即将人带至村边者。

Pasannabhāvena udakassa acchabhāvo veditabboti āha ‘‘acchodakāti pasannodakā’’ti. Sādurasatāya sātatāti āha ‘‘madhurodakā’’ti. Tanukameva salilaṃ visesato sītalaṃ, na bahalāti āha ‘‘tanusītasalilā’’ti. Setakāti nikkaddamā. Sacikkhallādivasena hi udakassa vivaṇṇatā. Sabhāvato pana taṃ setavaṇṇameva. Tatiyādīni uttānatthāneva.

由澄净故，可知水之清澈，故说“清澈水”(acchodaka)即澄净之水。由味美故，可知其甘甜，故说“甘甜水”(madhurodaka)。水稀薄而特凉，不浓稠，故说“稀凉水”(tanusītasalila)。“白”(setaka)即无泥。由泥土等故，水色有变，然其自性实为白色。第三等义已明显。

Paṭhamaāghātapaṭivinayasuttādivaṇṇanā niṭṭhitā.

《初调伏瞋恚经》等释义终。

6. Nirodhasuttavaṇṇanā

6. 灭经释义

166. Chaṭṭhe [Pg.52] amarisanattheti asahanatthe. Anāgatavacanaṃ katanti anāgatasaddappayogo kato, attho pana vattamānakālikova. Akkharacintakā (pāṇini. 3.3.145-146) hi īdisesu ṭhānesu anokappanāmarisanatthavasena atthisadde upapade vattamānakālepi anāgatavacanaṃ karonti.

166. 第六经中，“不忍”(amarisanatthe)即不堪忍义。作未来时语，是指使用了表示未来的词语，然其义仍为现在时。语法学家（Akkharacintakā，如波你尼 Pāṇini 3.3.145-146）于此等处，在有表示不认可、不忍耐之义，且有“是”(atthi)一词作为后继词时，即便在现在时中，亦使用未来时语。

Nirodhasuttavaṇṇanā niṭṭhitā.

《灭经》释义终。

7-9. Codanāsuttādivaṇṇanā

7-9.诃责经等释义

167-9. Sattame vatthusandassanāti yasmiṃ vatthusmiṃ āpatti, tassa sarūpato dassanaṃ. Āpattisandassanāti yaṃ āpattiṃ so āpanno, tassā dassanaṃ. Saṃvāsappaṭikkhepoti uposathappavāraṇādisaṃvāsassa paṭikkhipanaṃ akaraṇaṃ. Sāmīcippaṭikkhepoti abhivādanādisāmīcikiriyāya akaraṇaṃ. Codayamānenāti codentena. Cuditakassa kāloti cuditakassa codetabbakālo. Puggalanti codetabbapuggalaṃ. Upaparikkhitvāti ‘‘ayaṃ cuditakalakkhaṇe tiṭṭhati, na tiṭṭhatī’’ti vīmaṃsitvā. Ayasaṃ āropetīti ‘‘ime maṃ abhūtena abbhācikkhantā ayasaṃ byasanaṃ uppādentī’’ti bhikkhūnaṃ ayasaṃ uppādeti. Aṭṭhamanavamāni uttānatthāneva.

167-9. 第七，“显示事”(vatthusandassanā)是指如实地显示所犯之事。“显示罪”(āpattisandassanā)是指显示他所犯之罪。“拒绝共住”(saṃvāsappaṭikkhepo)是指拒绝进行布萨、自恣等共住行为，即不实行。“拒绝恭敬”(sāmīcippaṭikkhepo)是指不作问讯等恭敬行为。“由诃责者”(Codayamānena)即由诃责之人(codentena)。“被诃责者之时”(Cuditakassa kālo)即应诃责被诃责者之时。“人”(Puggalaṃ)即应被诃责之人。“审察后”(Upaparikkhitvā)是指审察“此人是否具足被诃责之相”。“使蒙受恶名”(Ayasaṃ āropeti)是指（被诃责者心想：）“这些人以不实之事诽谤我，令我蒙受恶名与不幸”，从而使（那些）比丘蒙受恶名。第八与第九（的意义）是显而易见的。

Codanāsuttādivaṇṇanā niṭṭhitā.

《诃责经》等释义终。

10. Bhaddajisuttavaṇṇanā

10. 跋陀耆经释义

170. Dasame abhibhavitvā ṭhito ime satteti adhippāyo. Yasmā pana so ‘‘pāsaṃsabhāvena uttamabhāvena ca te satte abhibhavitvā ṭhito’’ti attānaṃ maññati, tasmā vuttaṃ ‘‘jeṭṭhako’’ti. Aññadatthu dasoti dassane antarāyābhāvavacanena ñeyyavisesapariggāhikabhāvena [Pg.53] ca anāvaraṇadassāvitaṃ paṭijānātīti āha ‘‘sabbaṃ passatīti adhippāyo’’ti.

170. 第十，其义为“征服此等众生而住”。又因他认为自己“以可赞性与至上性征服此等众生而住”，故说为“最长者”(jeṭṭhako)。此外，“十”(dasa)者，以“见无障碍”之语，及以“把握特殊所知”之性，宣称拥有无障碍之见，故说“其义为见一切”。

Bhaddajisuttavaṇṇanā niṭṭhitā.

《跋陀耆经》释义终。

Āghātavaggavaṇṇanā niṭṭhitā.

《怨恨品》释义终。

(18) 3. Upāsakavaggo

(18) 3. 优婆塞品

1-6. Sārajjasuttādivaṇṇanā

1-6. 羞怯经等释义

171-176. Tatiyassa paṭhamadutiyatatiyacatutthe natthi vattabbaṃ. Pañcame upāsakapacchimakoti upāsakanihīno. ‘‘Iminā diṭṭhādinā idaṃ nāma maṅgalaṃ bhavissatī’’ti evaṃ bālajanaparikappitakotūhalasaṅkhātena diṭṭhasutamutamaṅgalena samannāgato kotūhalamaṅgaliko. Tenāha ‘‘iminā idaṃ bhavissatī’’tiādi. Maṅgalaṃ paccetīti diṭṭhamaṅgalādibhedaṃ maṅgalameva patthiyāyati. No kammanti kammassakataṃ no patthiyāyati. Imamhā sāsanāti ito sabbaññubuddhasāsanato. Bahiddhāti bāhirakasamaye. Dakkhiṇeyyaṃ pariyesatīti ‘‘duppaṭipannā dakkhiṇeyyā’’ti saññī gavesati. Ettha dakkhiṇapariyesanapubbakāre ekaṃ katvā pañca dhammā veditabbā. Chaṭṭhaṃ uttānameva.

171-176. 关于第三经的第一、二、三、四节，无甚可说。第五，“优婆塞之末”(upāsakapacchimako)即低劣的优婆塞。具足由愚人所构想、名为“好奇”的见闻觉知等吉祥事，即为“好奇吉祥者”(kotūhalamaṅgaliko)。是故说“以此，彼将发生”等。“信奉吉祥”(Maṅgalaṃ pacceti)即希求见吉祥等种种吉祥。“不信业”(No kammaṃ)即不希求业有性。“从此教法”(Imamhā sāsanā)即从此一切知佛陀的教法。“于外”(Bahiddhā)即于外道。“寻求应供者”(Dakkhiṇeyyaṃ pariyesati)即怀有“邪行者为应供者”之想而寻求。于此，应知有五法，将寻求应供者及其前行合为一法。第六（经的意义）是显而易见的。

Sārajjasuttādivaṇṇanā niṭṭhitā.

《羞怯经》等释义终。

7-8. Vaṇijjāsuttādivaṇṇanā

7-8. 商业经等释义

177-8. Sattame satthavaṇijjāti āvudhabhaṇḍaṃ katvā vā kāretvā vā kataṃ vā paṭilabhitvā tassa vikkayo. Āvudhabhaṇḍaṃ kāretvā tassa vikkayoti idaṃ pana nidassanamattaṃ. Sūkaramigādayo posetvā tesaṃ vikkayoti sūkaramigādayo posetvā tesaṃ maṃsaṃ sampādetvā vikkayo. Ettha ca satthavaṇijjā paroparādhanimittatāya akaraṇīyā vuttā, sattavaṇijjā abhujissabhāvakaraṇato, maṃsavisavaṇijjā vadhahetuto, majjavaṇijjā pamādaṭṭhānato. Aṭṭhamaṃ uttānameva.

177-8. 第七，“武器买卖”(satthavaṇijjā)是指制造或让人制造武器，或获得已制成的武器后进行贩卖。“让人制造武器后贩卖”这只是一个例子。“饲养猪、鹿等后贩卖它们”是指饲养猪、鹿等，获取其肉后贩卖。于此，说到不应做“武器买卖”，因其为伤害他人之缘由；不应做“众生买卖”，因其使（众生）沦为非自主；不应做“肉类与毒药买卖”，因其为杀生之因；不应做“酒类买卖”，因其为放逸之所。第八（经的意义）是显而易见的。

Vaṇijjāsuttādivaṇṇanā niṭṭhitā.

《商业经》等释义终。

9. Gihisuttavaṇṇanā

9. 居士经释义

179. Navame [Pg.54] ābhicetasikānanti abhicetoti abhikkantaṃ visuddhacittaṃ vuccati adhicittaṃ vā, abhicetasi jātāni ābhicetasikāni, abhiceto sannissitānīti vā ābhicetasikāni. Tenevāha ‘‘uttamacittanissitāna’’nti. Diṭṭhadhammasukhavihārānanti diṭṭhadhamme sukhavihārānaṃ. Diṭṭhadhammoti paccakkho attabhāvo vuccati, tattha sukhavihārānanti attho. Rūpāvacarajjhānānametaṃ adhivacanaṃ. Tāni hi appetvā nisinnā jhāyino imasmiṃyeva attabhāve asaṃkiliṭṭhaṃ nekkhammasukhaṃ vindanti, tasmā ‘‘diṭṭhadhammasukhavihārānī’’ti vuccanti.

179. 第九，关于“超心所生”(ābhicetasikānaṃ)：“超心”(abhiceto)是指殊胜清净之心，或称增上心(adhicittaṃ)；生于超心者为“超心所生”，或依止于超心者为“超心所生”。因此说“依止于最上心”。“现法乐住”(Diṭṭhadhammasukhavihārānaṃ)即现法中的安乐住。“现法”(Diṭṭhadhamma)是指现前的自身(paccakkho attabhāvo)，其义为于此身中安乐而住。此为色界禅之异名。因为禅修者安住于彼等禅那，即于此生中获得无染之出离乐，故称“现法乐住”。

Catubbidhamerayanti pupphāsavo, phalāsavo, guḷāsavo, madhvāsavoti evaṃ catuppabhedaṃ merayaṃ. Pañcavidhañca suranti pūvasurā, piṭṭhasurā, odanasurā, kiṇṇapakkhittā, sambhārasaṃyuttāti evaṃ pañcappabhedaṃ suraṃ. Puññaṃ attho etassāti puññattho. Yasmā panesa puññena atthiko nāma hoti, tasmā vuttaṃ ‘‘puññena atthikassā’’ti. Sesamettha uttānameva.

“四种美酒”(Catubbidhaṃ merayaṃ)是指花酒(pupphāsavo)、果酒(phalāsavo)、糖酒(guḷāsavo)、蜜酒(madhvāsavo)，此即四种美酒。“五种烈酒”(Pañcavidhañca surā)是指米饼酒(pūvasurā)、米粉酒(piṭṭhasurā)、米饭酒(odanasurā)、加曲酿造酒(kiṇṇapakkhittā)、多种材料混合酒(sambhārasaṃyuttā)，此即五种烈酒。“福德是其义”(Puññaṃ attho etassa)故为“求福者”(puññattho)。又因他实为求福德者，故说“于求福德者”(puññena atthikassa)。其余于此是显而易见的。

Gihisuttavaṇṇanā niṭṭhitā.

《居士经》释义终。

10. Gavesīsuttavaṇṇanā

10. 求索经释义

180. Dasame sukāraṇanti bodhiparipācanassa ekantikaṃ sundaraṃ kāraṇaṃ. Mandahasitanti īsakaṃ hasitaṃ. Kahaṃ kahanti hāsasaddassa anukaraṇametaṃ. Haṭṭhappahaṭṭhākāramattanti haṭṭhassa pahaṭṭhākāramattaṃ. Yathā gahitasaṅketā ‘‘pahaṭṭho bhagavā’’ti sañjānanti, evaṃ ākāranidassanamattaṃ.

180. 第十，“善因”(sukāraṇaṃ)即菩提成熟之必然、善妙之因。“微笑”(Mandahasitaṃ)即轻微的笑。“呵呵”(Kahaṃ kahaṃ)是模仿笑声。“仅是欢喜踊跃之相”(Haṭṭhappahaṭṭhākāramattaṃ)即仅是欢喜踊跃之相。犹如领会信号者知晓“世尊欢喜了”，这仅是（内心）状态的表露。

Idāni iminā pasaṅgena hāsasamuṭṭhānaṃ vibhāgato dassetuṃ ‘‘hasitañca nāmeta’’ntiādi āraddhaṃ. Tattha ajjhupekkhanavasenapi hāso na sambhavati, pageva domanassavasenāti āha ‘‘terasahi somanassasahagatacittehī’’ti. Nanu ca keci kodhavasenapi hasantīti? Na, te sampiyanti kodhavatthuṃ tattha ‘‘mayaṃ dāni yathākāmakāritaṃ āpajjissāmā’’ti duviññeyyantarena somanassacitteneva hāsassa uppajjanato. Tesūti [Pg.55] pañcasu somanassasahagatakiriyacittesu. Balavārammaṇeti uḷāratame ārammaṇe yamakapāṭihāriyasadise. Dubbalārammaṇeti anuḷāraārammaṇe.

今以此因缘，为分别显示笑之生起，故开始论述“笑者，名为…”等。于此，由舍心尚不能生笑，何况由忧心？故说“由十三种喜俱心（而生）”。问：“难道不是有人因嗔而笑吗？”答：不然。彼等戏弄嗔怒之对象，（心想：）“如今我等可随心所欲”，实因此难察之间隔，由喜俱心而生笑。“于彼等中”(Tesū)即于五种喜俱唯作心中。“于强所缘”(Balavārammaṇe)即于双神变等最胜所缘。“于弱所缘”(Dubbalārammaṇe)即于非胜所缘。

‘‘Imasmiṃ pana ṭhāne…pe… uppādetī’’ti idaṃ porāṇaṭṭhakathāyaṃ tathā āgatattā vuttaṃ, na sahetukasomanassasahagatacittehi bhagavato sitaṃ na hotīti dassanattaṃ. Abhidhammaṭīkāyaṃ (dha. sa. mūlaṭī. 968) pana ‘‘atītaṃsādīsu appaṭihataṃ ñāṇaṃ vatvā ‘imehi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivattī’tiādivacanato (mahāni. 156; paṭi. ma. 3.5) ‘bhagavato idaṃ cittaṃ uppajjatī’ti vuttavacanaṃ vicāretabba’’nti vuttaṃ. Tattha iminā hasituppādacittena pavattiyamānampi bhagavato sitakaraṇaṃ pubbenivāsaanāgataṃsasabbaññutaññāṇānaṃ anuvattakattā ñāṇānuparivattiyevāti evaṃ pana ñāṇānuparivattibhāve sati na koci pāḷiaṭṭhakathānaṃ virodho. Tathā hi abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 568) ‘‘tesaṃ ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ uppajjatī’’ti vuttaṃ. Avassañcetaṃ evaṃ icchitabbaṃ, aññathā āvajjanacittassapi bhagavato tathārūpe kāle na yujjeyya. Tassapi hi viññattisamuṭṭhāpakabhāvassa nicchitattā. Tathā hi vuttaṃ ‘‘evañca katvā manodvārāvajjanassapi viññattisamuṭṭhāpakattaṃ upapannaṃ hotī’’ti (dha. sa. mūlaṭī. 1 kāyakammadvārakathāvaṇṇanā) na ca viññattisamuṭṭhāpakatte taṃsamuṭṭhānakāyaviññattiyā kāyakammādibhāvaṃ āpajjanabhāvo vissajjatīti.

“在此处……生起”这句话，是依据古代义注而说，并非为了表示世尊的微笑不是由有因喜俱心所生。在《阿毗达摩复注》(dha. sa. mūlaṭī. 968)中说：“在宣说于过去等无碍之智后，依据‘具足此等法的佛陀、世尊，其一切身业皆以智为前导，随智而转’(mahāni. 156; paṭi. ma. 3.5)等语，应思察‘世尊生起此心’之说。”于此，即使是由生笑心所引发，世尊的微笑也是随顺宿住智、未来分智、一切知智，故为随智而转。若如是理解随智转之理，则与任何经、义注皆无相违。诚如《阿毗达摩义注》(dha. sa. aṭṭha. 568)所说：“于彼等诸智行之边际，此心生起。”此理必须接受，否则世尊于彼时生起转向心亦不应理，因其作为表色之生起因已确定。诚如所说：“如是，意门转向心亦成就为表色之生起因。”(dha. sa. mūlaṭī. 1 kāyakammadvārakathāvaṇṇanā) 作为表色的生起因，并不会使其所生起的身表舍离成为身业等的性质。

Hasitanti sitameva sandhāya vadati. Tenāha ‘‘evaṃ appamattakampī’’ti. Samosaritā vijjulatā. Sā hi itaravijjulatā viya khaṇaṭṭhitiyā sīghanirodhā ca na hoti, apica kho dandhanirodhā, na ca sabbakālikā. Dīdhiti pāvakamahāmeghato vā cātuddīpikamahāmeghato vā niccharati. Tenāha ‘‘cātuddīpikamahāmeghamukhato’’ti. Ayaṃ kira tāsaṃ rasmīnaṃ dhammatā, yadidaṃ tikkhattuṃ sīsaṃ padakkhiṇaṃ katvā dāṭhaggesuyeva antaradhānaṃ. Sesamettha suviññeyyameva.

“笑”(hasita)是就“微笑”(sita)而言。因此说“如此轻微”。电光汇聚。它不像其他电光那样瞬间生起、迅速消失，而是缓慢消失，也非恒时存在。光芒从火大云或四洲大云中发出，因此说“从四洲大云口中”。据说，彼等光芒的法性是：右绕头部三匝后，于犬齿之端消失。其余文义皆易了知。

Gavesīsuttavaṇṇanā niṭṭhitā.

求索经释义终。

Upāsakavaggavaṇṇanā niṭṭhitā.

优婆塞品释义终。

(19) 4. Araññavaggo

（19）第四 林住品

1. Āraññikasuttavaṇṇanā

1. 林住经释义

181. Catutthassa [Pg.56] paṭhame appīcchataṃyeva nissāyātiādīsu ‘‘iti appiccho bhavissāmī’’ti idaṃ me āraññikaṅgaṃ appicchatāya saṃvattissati, ‘‘iti santuṭṭho bhavissāmī’’ti idaṃ me āraññikaṅgaṃ santuṭṭhiyā saṃvattissati, ‘‘iti kilese sallikhissāmī’’ti idaṃ me āraññikaṅgaṃ kilesasallikhanatthāya saṃvattissatīti āraññiko hoti. Aggoti jeṭṭhako. Sesāni tasseva vevacanāni.

181. 第四品第一经“仅依少欲”等句中，“‘我将成为少欲者’，此乃我之林住支(āraññikaṅga)，将有助于少欲；‘我将成为知足者’，此乃我之林住支，将有助于知足；‘我将削减烦恼’，此乃我之林住支，将有助于削减烦恼”，如是者为林住者(āraññika)。“最上”(agga)即最长者(jeṭṭhaka)。其余皆为其同义词。

Gavā khīranti gāvito khīraṃ nāma hoti, na gāviyā dadhi. Khīramhā dadhītiādīsupi eseva nayo. Evamevanti yathā etesu pañcasu gorasesu sappimaṇḍo aggo, evamevaṃ imesu pañcasu āraññikesu yo ayaṃ appicchatādīni nissāya āraññiko hoti, ayaṃ aggo ceva seṭṭho ca mokkho ca pavaro ca. Imesu āraññikesu jātiāraññikā veditabbā, na āraññikanāmamattena āraññikāti veditabbā. Paṃsukūlikādīsupi eseva nayo.

“从牛出乳”(gavā khīraṃ)是指从牛而有乳，非从牛而有酪(dadhi)。“从乳出酪”(khīramhā dadhi)等亦同此理。犹如于此五种牛乳制品(gorasa)中，醍醐(sappimaṇḍa)为最上；如是，于此五种林住者(āraññika)中，彼依少欲等而为林住者，此为最上(agga)、最胜(seṭṭha)、最卓越(mokkha)、最殊胜(pavara)。于此等林住者中，当知有生来之林住者(jātiāraññika)，不应仅以林住者之名而知其为林住者。于粪扫衣(paṃsukūlika)等亦同此理。

Āraññikasuttavaṇṇanā niṭṭhitā.

林住经释义终。

Araññavaggavaṇṇanā niṭṭhitā.

林住品释义终。

(20) 5. Brāhmaṇavaggo

（20）第五 婆罗门品

1. Soṇasuttavaṇṇanā

1. 输那经释义

191. Pañcamassa paṭhame sampiyenevāti aññamaññapemeneva kāyena ca cittena ca missībhūtā saṅghaṭṭitā saṃsaṭṭhā hutvā saṃvāsaṃ vattenti, na appiyena niggahena vāti vuttaṃ hoti. Tenāha ‘‘piya’’ntiādi. Udaraṃ avadihati upacinoti pūretīti udarāvadehakaṃ. Bhāvanapuṃsakañcetaṃ, udarāvadehakaṃ katvā udaraṃ pūretvāti attho. Tenāha ‘‘udaraṃ avadihitvā’’tiādi.

191. 第五品第一经“唯以亲爱”(sampiyena)者，谓唯以相互之爱，身心相融、结合、交往而共住，非以不喜或压制。因此说“亲爱”(piya)等。“饱食”(udarāvadehakaṃ)者，谓充实、填满腹部。此为中性动词，义为饱食、填满腹部。因此说“饱食后”(udaraṃ avadihitvā)等。

Soṇasuttavaṇṇanā niṭṭhitā.

输那经释义终。

2. Doṇabrāhmaṇasuttavaṇṇanā

2. 多那婆罗门经释义

192. Dutiye [Pg.57] pavattāroti (dī. ni. ṭī. 1.285) pāvacanabhāvena vattāro. Yasmā te tesaṃ mantānaṃ pavattanakā, tasmā āha ‘‘pavattayitāro’’ti. Sudde bahi katvā rahobhāsitabbaṭṭhena mantā eva taṃtaṃatthappaṭipattihetutāya mantapadaṃ. Anupanītāsādhāraṇatāya rahassabhāvena vattabbakiriyāya adhigamūpāyaṃ. Sajjhāyitanti gāyanavasena sajjhāyitaṃ. Taṃ pana udattānudattādīnaṃ sarānaṃ sampadāvaseneva icchitanti āha ‘‘sarasampattivasenā’’ti. Aññesaṃ vuttanti pāvacanabhāvena aññesaṃ vuttaṃ. Samupabyūḷhanti saṅgahetvā uparūpari saññūḷhaṃ. Rāsikatanti iruvedayajuvedasāmavedādivasena, tatthāpi paccekaṃ mantabrahmādivasena, ajjhāyānuvākādivasena ca rāsikataṃ. Tesanti mantānaṃ kattūnaṃ. Dibbena cakkhunā oloketvāti dibbacakkhuparibhaṇḍena yathākammūpagañāṇena sattānaṃ kammassakatādiṃ, paccakkhato dassanaṭṭhena dibbacakkhusadisena pubbenivāsañāṇena atītakappe brāhmaṇānaṃ mantajjhenavidhiñca oloketvā. Pāvacanena saha saṃsandetvāti kassapasammāsambuddhassa yaṃ vacanaṃ vaṭṭasannissitaṃ, tena saha aviruddhaṃ katvā. Na hi tesaṃ vivaṭṭasannissito attho paccakkho hoti. Aparāpareti aṭṭhakādīhi aparāpare pacchimā okkākarājakālādīsu uppannā. Pakkhipitvāti aṭṭhakādīhi ganthitamantapadesu kilesasannissitapadānaṃ tattha tattha pade pakkhipanaṃ katvā. Viruddhe akaṃsūti brāhmaṇadhammikasuttādīsu (su. ni. brāhmaṇadhammikasuttaṃ 286 ādayo) āgatanayena saṃkilesatthadīpanato paccanīkabhūte akaṃsu.

192. 第二经中，“传授者”(pavattāro)即以圣言传授者。因其为彼等明咒之传授者，故说“传授者”(pavattayitāro)。“明咒”(manta)者，因其将首陀罗(sudda)排除在外、应于隐秘处说，且为达成种种义利之方便，故称“明咒句”(mantapada)。因其不共通于未入门者，故为应秘密宣说之证悟法门。“讽诵”(sajjhāyita)即以歌咏方式讽诵。此又须音调高低等具足，故说“以音韵具足故”(sarasampattivasena)。“为他人说”(aññesaṃ vuttaṃ)即以圣言为他人说。“汇集”(samupabyūḷha)即收集后层层编集。“分类”(rāsikata)即依《梨俱吠陀》(Iruveda)、《夜柔吠陀》(Yajuveda)、《娑摩吠陀》(Sāmaveda)等，于其中又各依明咒、梵书等，以及章、节等而分类。“彼等”(tesaṃ)即明咒之作者。“以天眼观察后”(dibbena cakkhunā oloketvā)即以天眼为助，以如实知众生业报等之随业趣智(yathākammūpagañāṇa)，及以能亲见故而如天眼之宿住智(pubbenivāsañāṇa)，观察过去劫中婆罗门讽诵明咒之法。“与圣言相符”(pāvacanena saha saṃsandetvā)即与迦叶(Kassapa)正等觉者关于轮回(vaṭṭa)之教言相符，使其不相违背。彼等实未亲见出离轮回之义。“后世”(aparāpare)即在阿吒迦(Aṭṭhaka)等之后，于后世奥嘎咖(Okkāka)王时代等出现者。“插入”(pakkhipitvā)即于阿吒迦等所集明咒句中，处处插入与烦恼相关之句。“行相违之事”(viruddhe akaṃsu)即与《婆罗门正法经》(Brāhmaṇadhammikasutta, su. ni. 286 ādayo)等所示之理相违，显示杂染之义。

Usūnaṃ asanakammaṃ issatthaṃ, dhanusippena jīvikā. Idha pana issatthaṃ viyāti issatthaṃ, sabbaāvudhajīvikāti āha ‘‘yodhājīvakammenā’’ti, āvudhaṃ gahetvā upaṭṭhānakammenāti attho. Rājaporisaṃ nāma vinā āvudhena poroheccāmaccakammādirājakammaṃ katvā rājupaṭṭhānaṃ. Sippaññatarenāti gahitāvasesena hatthiassasippādinā. Kumārabhāvato pabhuti caraṇena komārabrahmacariyaṃ.

射箭之业为弓术(issattha)，即以弓箭技艺为生计。于此，“如弓术”(issatthaṃ viya)即弓术，以一切武器为生计，故说“以军旅为生”(yodhājīvakammena)，义为执持武器而服役。“王臣”(rājaporisaṃ)者，谓不执武器，行祭司、大臣等王之事务而侍奉国王。“以其他技艺”(sippaññatarena)者，谓除已述者外，以象术、马术等技艺。“童贞梵行”(komārabrahmacariya)者，谓从童年开始行持之梵行。

Udakaṃ pātetvā dentīti dvāre ṭhitasseva brāhmaṇassa hatthe udakaṃ āsiñcantā ‘‘idaṃ te, brāhmaṇa, bhariyaṃ posāpanatthāya demā’’ti vatvā [Pg.58] denti. Kasmā pana te evaṃ brahmacariyaṃ caritvāpi dāraṃ pariyesanti, na yāvajīvaṃ brahmacārino hontīti? Micchādiṭṭhivasena. Tesañhī evaṃ diṭṭhi hoti ‘‘yo puttaṃ na uppādeti, so kulavaṃsacchedakaro hoti, tato niraye paccatī’’ti. Cattāro kira abhāyitabbaṃ bhāyanti gaṇḍuppādako, kikī, kontinī, brāhmaṇoti. Gaṇḍuppādā kira mahāpathaviyā khayanabhayena mattabhojanā honti, na bahuṃ mattikaṃ khādanti. Kikī sakuṇikā ākāsapatanabhayena aṇḍassa upari uttānā seti. Kontinī sakuṇī pathavīkampanabhayena pādehi bhūmiṃ na suṭṭhu akkamati. Brāhmaṇā kulavaṃsūpacchedabhayena dāraṃ pariyesanti. Āhu cettha –

“倒水施舍”(udakaṃ pātetvā denti)是指（施者）站在门口，将水倒入婆罗门手中，说道：“婆罗门，这是给你的，为了养活妻子而布施。”然而，他们为何如此修行梵行后还寻求妻子，不终身持守梵行呢？因为邪见。他们的见解是：“不生子者，即是断绝家族血脉之人，由此将堕于地狱。”据说有四者会害怕不该害怕之事：蚯蚓、蓝鹊、鹬鸟和婆罗门。蚯蚓因害怕大地耗尽而饮食有节，不多食泥土。蓝鹊(kikī)因害怕从空中坠落而仰卧于蛋上。鹬鸟(kontinī)因害怕大地摇动而不敢用力踏地。婆罗门因害怕家族血脉断绝而寻求妻子。对此，有言：

‘‘Gaṇḍuppādo kikī ceva, kontī brāhmaṇadhammiko;

Ete abhayaṃ bhāyanti, sammūḷhā caturo janā’’ti. (su. ni. aṭṭha. 2.293);

“蚯蚓、蓝鹊与鹬鸟，以及守法的婆罗门；此等四者真愚昧，于无畏处生怖畏。”

Sesamettha uttānameva.

此中其余的含义是显而易见的。

Doṇabrāhmaṇasuttavaṇṇanā niṭṭhitā.

《多那婆罗门经》释义终。

3. Saṅgāravasuttavaṇṇanā

3. 桑伽罗瓦经释义

193. Tatiye (saṃ. ni. ṭī. 2.5.236) paṭhamaññevāti puretaraṃyeva, asajjhāyakatānaṃ mantānaṃ appaṭibhānaṃ pageva paṭhamaṃyeva siddhaṃ, tattha vattabbameva natthīti adhippāyo. Pariyuṭṭhānaṃ nāma abhibhavo gahaṇanti āha ‘‘kāmarāgapariyuṭṭhitenāti kāmarāgaggahitenā’’ti. Vikkhambheti apanetīti vikkhambhanaṃ, paṭipakkhato nissarati etenāti nissaraṇaṃ. Vikkhambhanañca taṃ nissaraṇañcāti vikkhambhananissaraṇaṃ. Tenāha ‘‘tatthā’’tiādi. Sesapadadvayepi eseva nayo. Attanā araṇīyo pattabbo attho attattho. Tathā parattho veditabbo.

193. 于第三经，（经文的）“最初”(paṭhamaṃ yeva)即是“更早”(puretaraṃ yeva)之义。对于不诵咒者，其无智(appaṭibhāna)从一开始便已注定，于此更无话可说，此即其意。“缠”(pariyuṭṭhāna)即是征服、执取，故言“为欲贪所缠”(kāmarāgapariyuṭṭhitena)即是“为欲贪所执取”(kāmarāgaggahitena)。“镇伏”(vikkhambhana)是因其能去除(apaneti)；“出离”(nissaraṇa)是因其能由此从对治品中出离(paṭipakkhato nissarati)。镇伏亦是出离，故为“镇伏出离”(vikkhambhananissaraṇa)。因此说“于此”等。其余二词，理路亦同。“自利”(attattha)是自己应得之利。“他利”(parattha)应如是理解。

‘‘Aniccato anupassanto niccasaññaṃ pajahatī’’tiādīsu (paṭi. ma. 1.52) byāpādādīnaṃ anāgatattā byāpādavāre tadaṅganissaraṇaṃ na gahitaṃ. Kiñcāpi na gahitaṃ, paṭisaṅkhānavasena tassa vinodetabbatāya tadaṅganissaraṇampi labbhatevāti sakkā viññātuṃ. Ālokasaññā upacārappattā vā appanāppattā [Pg.59] vā. Yo koci kasiṇajjhānādibhedo samatho. Dhammavavatthānaṃ upacārappanāppattavasena gahetabbaṃ.

在“由观无常而舍常想”等句中，因嗔恚(byāpāda)等尚未出现，故在论及嗔恚处，未提及“彼分出离”(tadaṅganissaraṇa)。虽未提及，但应知亦可通过审察(paṭisaṅkhāna)而遣除，故彼分出离亦可得。光明想(ālokasaññā)可以是已达近行定(upacāra)或已达安止定(appanā)者。任何属于遍禅(kasiṇajjhāna)等类别的，皆是奢摩他(samatha)。法规定(dhammavavatthāna)应理解为已达近行定或安止定。

Kudhitoti tatto. Ussūrakajātoti tasseva kudhitabhāvassa ussūrakaṃ accuṇhataṃ patto. Tenāha ‘‘usumakajāto’’ti. Tilabījakādibhedenāti tilabījakaṇṇikakesarādibhedena sevālena. Paṇakenāti udakapicchillena. Appasanno ākulatāya. Asannisinno kalaluppattiyā. Anālokaṭṭhāneti ālokarahite ṭhāne.

“沸腾”(kudhito)即是炽热(tatto)。“变得炎热”(ussūrakajāto)是指其沸腾的状态达到了炎热、酷热的程度。因此说“变得灼热”(usumakajāto)。“以芝麻籽等类别”是指水藻(sevāla)有芝麻籽、谷穗、花蕊等不同类别。“以浮萍”是指水中的苔藓。“不清澈”是因其浑浊。“未沉淀”是因其已成淤泥。“于无光处”即于无光明之处。

Saṅgāravasuttavaṇṇanā niṭṭhitā.

《桑伽罗瓦经》释义终。

4. Kāraṇapālīsuttavaṇṇanā

4. 迦罗那波利经释义

194. Catutthe paṇḍito maññeti ettha maññeti idaṃ ‘‘maññatī’’ti iminā samānatthaṃ nipātapadaṃ. Tassa iti-saddaṃ ānetvā atthaṃ dassento ‘‘paṇḍitoti maññatī’’ti āha. Anumatipucchāvasena cetaṃ vuttaṃ. Tenevāha ‘‘udāhu no’’ti. ‘‘Taṃ kiṃ maññati bhavaṃ piṅgiyānī samaṇassa gotamassa paññāveyyattiya’’nti vuttamevatthaṃ puna gaṇhanto ‘‘paṇḍito maññe’’ti āha, tasmā vuttaṃ ‘‘bhavaṃ piṅgiyānī samaṇaṃ gotamaṃ paṇḍitoti maññati udāhu no’’ti, yathā te khameyya, tathā naṃ kathehīti adhippāyo. Ahaṃ ko nāma, mama avisayo esoti dasseti. Ko cāti hetunissakke paccattavacananti āha ‘‘kuto cā’’ti. Tathā cāha ‘‘kena kāraṇena jānissāmī’’ti, yena kāraṇena samaṇassa gotamassa paññāveyyattiyaṃ jāneyyaṃ, taṃ kāraṇaṃ mayi natthīti adhippāyo. Buddhoyeva bhaveyya abuddhassa sabbathā buddhañāṇānubhāvaṃ jānituṃ asakkuṇeyyattāti. Vuttañhetaṃ – ‘‘appamattakaṃ panetaṃ, bhikkhave, oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya (dī. ni. 1.7). Atthi, bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā…pe… yehi tathāgatassa yathābhūtaṃ vaṇṇaṃ sammā vadamāno vadeyyā’’ti (dī. ni. 1.28) ca. Etthāti ‘‘sopi nūnassa tādiso’’ti etasmiṃ pade.

194. 于第四经，“认为是智者”(paṇḍito maññe)中的“认为”(maññe)，是与“maññati”同义的不变词。为解释其义而引入“iti”一词，故说“认为是智者”(paṇḍito'ti maññati)。此乃征求同意之问，因此说“或者不”(udāhu no)。重述前文“尊者频耆亚匿(Piṅgiyānī)，您认为沙门乔达摩(Gotama)的智慧卓越吗？”之义，故说“我认为是智者”。因此，经文说：“尊者频耆亚匿，您认为沙门乔达摩是智者，或者不？”其意为：请随您之意回答。这是表示：“我算什么？这不是我的领域。”“为何？”(ko ca)是表原因的独立格，故说“从何？”(kuto ca)。同样，他说“我能以何因缘而知？”，意即：我没有能了知沙门乔达摩智慧卓越的因缘。只有佛陀才能了知，非佛者完全无法了知佛陀智力之伟力。如经所言：“诸比丘，凡夫称赞如来，仅凭少量、低劣、属戒行之事……诸比丘，另有他法，甚深、难见、难觉……依此称赞，方是如实、正确称赞如来。”“于此”是指在“他必定也是如此”这一句中。

Pasatthappasatthoti [Pg.60] pasatthehi pāsaṃsehi attano guṇeheva so pasattho, na tassa kittinā, pasaṃsāsabhāveneva pāsaṃsoti attho. Tenāha ‘‘sabbaguṇāna’’ntiādi. Maṇiratananti cakkavattino maṇiratanaṃ.

“为应赞者所赞”(pasatthappasattho)是指：他因自身的功德而被应赞者(pasattha)所称赞(pāsaṃsa)，而非因其名声。其义为，称赞是因其本身值得称赞的特质。因此说“一切功德”等。摩尼宝(maṇiratana)是指转轮王的摩尼宝。

Sadevake pāsaṃsānampi pāsaṃsoti dassetuṃ ‘‘pasatthehi vā’’ti dutiyavikappo gahito. Araṇīyato attho, so eva vasatīti vasoti atthavaso. Tassa tassa payogassa ānisaṃsabhūtaṃ phalanti āha ‘‘atthavasanti atthānisaṃsa’’nti. Attho vā phalaṃ tadadhīnavuttitāya vaso etassāti atthavaso, kāraṇaṃ.

为表明他亦为天界中受赞叹者所赞叹，故取第二种解释，即“或为应赞者(所赞)”。“义”(attha)是应得的，它安住(vasati)于此，故为“义之所依”(atthavasa)。这是指，彼彼行为的功德之果，故说“义之所依即义之功德”。或者，“义”即是果，因其依之而行，故为“义之所依”，即是原因。

Khuddakamadhūti khuddakamakkhikāhi katadaṇḍakamadhu. Aneḷakanti niddosaṃ apagatamakkhikaṇḍakaṃ.

“小蜜”(khuddakamadhu)是指小蜂(khuddakamakkhikā)所造的杖蜜(daṇḍakamadhu)。“无过”(aneḷaka)是指无瑕疵、已去除蜂与蜂卵。

Udāharīyati ubbegapītivasenāti udānaṃ, tathā vā udāharaṇaṃ udānaṃ. Tenāha ‘‘udāhāraṃ udāharī’’ti. Yathā pana taṃ vacanaṃ udānanti vuccati, taṃ dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Sesaṃ suviññeyyameva.

因强烈的喜悦而说出(udāharīyati)，故为“自说”(udāna)；或者，所说之语(udāharaṇa)即是“自说”。因此说“他说了自说语”。为说明何种言语被称为“自说”，故说“犹如”等。其余的则极易理解。

Kāraṇapālīsuttavaṇṇanā niṭṭhitā.

《迦罗那波利经》释义终。

5. Piṅgiyānīsuttavaṇṇanā

5. 频耆亚匿经释义

195. Pañcame sabbasaṅgāhikanti sarīragatassa ceva vatthālaṅkāragatassa cāti sabbassa nīlabhāvassa saṅgāhakavacanaṃ. Tassevāti nīlādisabbasaṅgāhikavasena vuttaatthasseva. Vibhāgadassananti pabhedadassanaṃ. Yathā te licchavirājāno apītādivaṇṇā eva keci keci vilepanavasena pītādivaṇṇā khāyiṃsu, evaṃ anīlādivaṇṇā eva keci vilepanavasena nīlādivaṇṇā khāyiṃsu. Te kira suvaṇṇavicittehi maṇiobhāsehi ekanīlā viya khāyanti.

195. 于第五经，“总摄一切”(sabbasaṅgāhikaṃ)是总括身体与衣饰上所有青色的言说。其义即是，以总摄青色等一切的方式所说之义。“示差别”(vibhāgadassanaṃ)即是显示区别。犹如那些离车(Licchavi)王子，有些人本非黄色等，却因涂饰而显现为黄色等；同样，有些人本非青色等，却因涂饰而显现为青色等。据说他们因黄金饰品与摩尼宝的光芒，而显现为一片青色。

Kokanadanti vā padumavisesanaṃ yathā ‘‘kokāsaka’’nti. Taṃ kira bahupattaṃ vaṇṇasampannaṃ ativiya sugandhañca hoti. Ayañhettha attho – yathā [Pg.61] kokanadasaṅkhātaṃ padumaṃ pāto sūriyuggamanavelāya phullaṃ vikasitaṃ avītagandhaṃ siyā virocamānaṃ, evaṃ sarīragandhena guṇagandhena ca sugandhaṃ, saradakāle antalikkhe ādiccamiva attano tejasā tapantaṃ, aṅgehi niccharantajutitāya aṅgīrasaṃ sambuddhaṃ passāti.

“红莲”(kokanada)是莲花的别名，犹如“kokāsaka”。据说此莲多瓣、色泽圆满且极香。此中义理为：犹如名为红莲的莲花，于清晨日出之时，盛开绽放，香气不散，光彩照人；同样，（世尊）亦因身香与德香而芬芳，如秋日空中之日，以自身光辉而照耀，因其肢体焕发光芒，故见此鸯耆罗娑(Aṅgīrasa)、正自觉者。

Piṅgiyānīsuttavaṇṇanā niṭṭhitā.

《频耆亚匿经》释义终。

6. Mahāsupinasuttavaṇṇanā

6. 大梦经释义

196. Chaṭṭhe dhātukkhobhakaraṇapaccayo nāma visabhāgabhesajjasenāsanāhārādipaccayo. Atthakāmatāya vā anatthakāmatāya vāti pasannā atthakāmatāya, kuddhā anatthakāmatāya. Atthāya vā anatthāya vāti sabhāvato bhavitabbāya atthāya vā anatthāya vā. Upasaṃharantīti attano devānubhāvena upanenti. Bodhisattamātā viya puttapaṭilābhanimittanti tadā kira pure puṇṇamāya sattamadivasato paṭṭhāya vigatasurāpānaṃ mālāgandhādivibhūtisampannaṃ nakkhattakīḷaṃ anubhavamānā bodhisattamātā sattame divase pātova uṭṭhāya gandhodakena nahāyitvā sabbālaṅkārabhūsitā varabhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya sirigabbhaṃ pavisitvā sirisayane nipannā niddaṃ okkamamānā imaṃ supinaṃ addasa – cattāro kira naṃ mahārājāno sayaneneva saddhiṃ ukkhipitvā anotattadahaṃ netvā nahāpetvā dibbavatthaṃ nivāsetvā dibbagandhehi vilimpetvā dibbapupphāni piḷandhetvā tato avidūre rajatapabbato, tassa anto kanakavimānaṃ atthi, tasmiṃ pācīnato sīsaṃ katvā nipajjāpesuṃ. Atha bodhisatto setavaravāraṇo hutvā tato avidūre eko suvaṇṇapabbato, tattha caritvā tato oruyha rajatapabbataṃ āruhitvā kanakavimānaṃ pavisitvā mātaraṃ padakkhiṇaṃ katvā dakkhiṇapassaṃ phāletvā kucchiṃ paviṭṭhasadiso ahosi. Imaṃ supinaṃ sandhāya etaṃ vuttaṃ ‘‘bodhisattamātā viya puttapaṭilābhanimitta’’nti.

196. 第六，所谓“令界扰动之缘”(dhātukkhobhakaraṇapaccayo)，即是不适宜的药物、住所、食物等缘。“或为利益，或为损害”，即心喜者为利益，嗔怒者为损害。“或成利益，或成损害”，即依其自性，必然会成为利益或损害。“献上”(Upasaṃharanti)，即以自身天神之力带来。“如菩萨之母获得得子之兆”，即据说当时，从满月前第七天开始，菩萨之母便戒除饮酒，以花鬘、香等庄严自身，享受星宿节庆。到了第七天，她清晨起身，以香水沐浴，佩戴一切饰品，享用上好食物，受持布萨(uposatha)戒后，进入吉祥的寝宫，躺卧在吉祥的床上，入睡时梦见此景：四大天王将她连同卧床一同举起，带到阿耨达池(Anotatta)为她沐浴，让她穿上天衣，涂抹天香，佩戴天花。离该处不远有座银山，山内有座黄金宫殿，他们便让她头朝东躺卧于彼处。其时，菩萨化为一头绝妙的白象，在不远处的一座金山上漫步，随后从金山下来，登上银山，进入黄金宫殿，右绕其母，看似剖开右胁而入母胎。针对此梦，故说“如菩萨之母获得得子之兆”。

Kosalarājā [Pg.62] viya soḷasa supineti –

如同憍萨罗(Kosala)王之十六梦——

‘‘Usabhā rukkhā gāviyo gavā ca,Asso kaṃso siṅgālī ca kumbho;

Pokkharaṇī ca apākacandanaṃ,Lābūni sīdanti silāplavanti.

“公牛、树木、母牛与公牛，骏马、铜碗、母豺与陶瓮；莲池与未熟之旃檀，葫芦沉没，岩石漂浮。

‘‘Maṇḍūkiyo kaṇhasappe gilanti,Kākaṃ suvaṇṇā parivārayanti;

Tasā vakā eḷakānaṃ bhayā hī’’ti. (jā. 1.1.77) –

“雌蛙吞食黑蛇，金鹅围绕乌鸦，豺狼畏惧羊群。”

Ime soḷasa supine passanto kosalarājā viya.

如同憍萨罗王见到此十六梦一般。

1. Ekadivasaṃ kira kosalamahārājā rattiṃ niddūpagato pacchimayāme soḷasa mahāsupine passi (jā. aṭṭha. 1.1.76 mahāsupinajātakavaṇṇanā). Tattha cattāro añjanavaṇṇā kāḷausabhā ‘‘yujjhissāmā’’ti catūhi disāhi rājaṅgaṇaṃ āgantvā ‘‘usabhayuddhaṃ passissāmā’’ti mahājane sannipatite yujjhanākāraṃ dassetvā naditvā gajjitvā ayujjhitvāva paṭikkantā. Imaṃ paṭhamaṃ supinaṃ addasa.

1. 据说，有一次憍萨罗(Kosala)大王在后夜时分入睡，见到十六个大梦（《本生经注》1.1.76，《大梦本生释义》）。其中，有四头色如黑墨的公牛，从四方来到王家庭院，意欲相斗。当大众为观看斗牛而聚集时，它们摆出战斗的姿态，咆哮怒吼，却并未相斗便退去了。此为他所见的第一个梦。

2. Khuddakā rukkhā ceva gacchā ca pathaviṃ bhinditvā vidatthimattampi ratanamattampi anuggantvāva pupphanti ceva phalanti ca. Imaṃ dutiyaṃ addasa.

2. 小树与灌木破地而出，长不及一张手(vidatthi)乃至一肘尺高，便已开花结果。此为他所见的第二个梦。

3. Gāviyo tadahujātānaṃ vacchānaṃ khīraṃ pivantiyo addasa. Ayaṃ tatiyo supino.

3. 他见到母牛在喝当日所生牛犊的奶。此为第三梦。

4. Dhuravāhe ārohapariṇāhasampanne mahāgoṇe yugaparamparāya ayojetvā taruṇe godamme dhure yojente addasa. Te dhuraṃ vahituṃ asakkontā chaḍḍetvā aṭṭhaṃsu, sakaṭāni nappavattiṃsu. Ayaṃ catuttho supino.

4. 他见到人们不将高大健壮、能负重轭的大牛套上轭，反而将年轻的牛犊套在轭上。它们无力拉动，便弃轭而立，车辆无法前行。此为第四梦。

5. Ekaṃ ubhatomukhaṃ assaṃ addasa. Tassa ubhosu passesu yavasaṃ denti, so dvīhipi mukhehi khādati. Ayaṃ pañcamo supino.

5. 他见到一匹有两个嘴的马。人们从两侧给它喂食草料，它便用两个嘴吃。此为第五梦。

6. Mahājano [Pg.63] satasahassagghanikaṃ suvaṇṇapātiṃ sammajjitvā ‘‘idha passāvaṃ karohī’’ti ekassa jarasiṅgālassa upanāmesi. Taṃ tattha passāvaṃ karontaṃ addasa. Ayaṃ chaṭṭho supino.

6. 众人擦拭一个价值十万的金碗，递给一只老豺狼说：“在此小便。”他见到那豺狼便在碗中小便。此为第六梦。

7. Eko puriso rajjuṃ vaṭṭetvā pādamūle nikkhipati. Tena nisinnapīṭhassa heṭṭhā sayitā chātasiṅgālī tassa ajānantasseva taṃ khādati. Imaṃ sattamaṃ supinaṃ addasa.

7. 他见到一人搓好绳索，置于脚边。而一只饥饿的母豺狼卧于其座位之下，在他不觉之时，将绳索啃食。此为他所见的第七梦。

8. Rājadvāre bahūhi tucchakumbhehi parivāretvā ṭhapitaṃ ekaṃ mahantaṃ pūritakumbhaṃ addasa. Cattāropi pana vaṇṇā catūhi disāhi catūhi anudisāhi ca ghaṭehi udakaṃ ānetvā pūritakumbhameva pūrenti, pūritaṃ pūritaṃ udakaṃ uttaritvā palāyati. Tepi punappunaṃ tattheva udakaṃ āsiñcanti, tucchakumbhe olokentāpi natthi. Ayaṃ aṭṭhamo supino.

8. 他见到王宫门口置有一只巨大的满水瓮，周围环绕着许多空瓮。四种种姓之人从四方四维取水而来，只将水注入那只满瓮，水满了又满，不断溢出流走。他们一再地往里倒水，却对那些空瓮视而不见。此为第八梦。

9. Ekaṃ pañcapadumasañchannaṃ gambhīraṃ sabbatotitthaṃ pokkharaṇiṃ addasa. Samantato dvipadacatuppadā otaritvā tattha pānīyaṃ pivanti. Tassa majjhe gambhīraṭṭhāne udakaṃ āvilaṃ, tīrappadese dvipadacatuppadānaṃ akkamanaṭṭhāne acchaṃ vippasannamanāvilaṃ. Ayaṃ navamo supino.

9. 他见到一个深邃的莲池，遍覆五色莲花，四面皆有渡口。两足与四足动物从四面八方下到池中饮水。池中央深处的水浑浊，而岸边人畜践踏之处的水却清澈澄净。此为第九梦。

10. Ekissāyeva kumbhiyā paccamānaṃ odanaṃ apākaṃ addasa. ‘‘Apāka’’nti vicāretvā vibhajitvā ṭhapitaṃ viya tīhākārehi paccamānaṃ ekasmiṃ passe atikilinno hoti, ekasmiṃ uttaṇḍulo, ekasmiṃ supakkoti. Ayaṃ dasamo supino.

10. 他见到同一锅里煮的饭，却呈现三种状态，仿佛被区分开来一般：一部分过熟糜烂，一部分夹生，一部分则恰好熟透。此为第十梦。

11. Satasahassagghanakaṃ candanasāraṃ pūtitakkena vikkiṇante addasa. Ayaṃ ekādasamo supino.

11. 他见到有人以腐坏的酪浆出售价值十万的旃檀心。此为第十一梦。

12. Tucchalābūni udake sīdantāni addasa. Ayaṃ dvādasamo supino.

12. 他见到空葫芦沉入水中。此为第十二梦。

13. Mahantamahantā kūṭāgārappamāṇā ghanasilā nāvā viya udake plavamānā addasa. Ayaṃ terasamo supino.

13. 他见到巨大如楼阁的坚固岩石，如船一般漂浮于水上。此为第十三梦。

14. Khuddakamadhukapupphappamāṇā maṇḍūkiyo mahante kaṇhasappe vegena anubandhitvā uppalanāḷe viya chinditvā maṃsaṃ khāditvā gilantiyo addasa. Ayaṃ cuddasamo supino.

14. 他见到大小如花的雌蛙，急速追逐巨型黑蛇，将其如莲梗般截断，吞食其肉。此为第十四梦。

15. Dasahi [Pg.64] asaddhammehi samannāgataṃ gāmagocaraṃ kākaṃ kañcanavaṇṇavaṇṇatāya ‘‘suvaṇṇā’’ti laddhanāme suvaṇṇarājahaṃse parivārente addasa. Ayaṃ pannarasamo supino.

15. 他见到一只具足十种恶法、在村中觅食的乌鸦，因其身色金黄，竟被众金色王鹅所围绕。此为第十五梦。

16. Pubbe dīpino eḷake khādanti. Te pana eḷake dīpino anubandhitvā muramurāti khādante addasa. Athaññe tasā vakā eḷake dūratova disvā tasitā tāsappattā hutvā eḷakānaṃ bhayā palāyitvā gumbagahanāni pavisitvā nilīyiṃsu. Ayaṃ soḷasamo supino.

16. 往昔是豹食羊，而他却见到羊追逐着豹，将其嚼食作响。此外，胆怯的豺狼远远望见羊，便惊恐万分，因畏惧羊而逃入灌木丛中躲藏。此为第十六梦。

1. Tattha adhammikānaṃ rājūnaṃ, adhammikānañca manussānaṃ kāle loke viparivattamāne kusale osanne akusale ussanne lokassa parihānakāle devo na sammā vasissati, meghapādā pacchijjissanti, sassāni milāyissanti, dubbhikkhaṃ bhavissati, vassitukāmā viya catūhi disāhi meghā uṭṭhahitvā itthikāhi ātape patthaṭānaṃ vīhiādīnaṃ temanabhayena antopavesitakāle purisesu kudālapiṭake ādāya āḷibandhanatthāya nikkhantesu vassanākāraṃ dassetvā gajjitvā vijjulatā nicchāretvā usabhā viya ayujjhitvā avassitvāva palāyissanti. Ayaṃ paṭhamassa vipāko.

1. 此梦之果报为：在非法之王与非法之民的时代，世道扭转，善法衰减，恶法增盛，世界败坏之时，天不时降雨，云脚断绝，作物枯萎，饥馑将至。云从四方升起，看似欲雨，正当妇女们因怕晒谷被淋湿而收入屋内、男人们荷锄携筐出门修筑田埂之时，云朵却只是打雷闪电，显现雨相，如彼公牛一般，未曾交锋，不降甘霖便消散而去。此为第一梦之果报。

2. Lokassa parihīnakāle manussānaṃ parittāyukakāle sattā tibbarāgā bhavissanti, asampattavayāva kumāriyo purisantaraṃ gantvā utuniyo ceva gabbhiniyo ca hutvā puttadhītāhi vaḍḍhissanti. Khuddakarukkhānaṃ pupphaṃ viya hi tāsaṃ utunibhāvo, phalaṃ viya ca puttadhītaro bhavissanti. Ayaṃ dutiyassa vipāko.

2. 世间衰败、人寿减损之时，众生贪欲炽盛，未及成年之少女便与其他男子交往，既有月事，复又怀孕，生养子女。其月事犹如小树开花，其子女犹如树木结果。此为第二果报。

3. Manussānaṃ jeṭṭhāpacāyikakammassa naṭṭhakāle sattā mātāpitūsu vā sassusasuresu vā lajjaṃ anupaṭṭhapetvā sayameva kuṭumbaṃ saṃvidahantāva ghāsacchādanamattampi mahallakānaṃ dātukāmā dassanti, adātukāmā na dassanti. Mahallakā anāthā hutvā asayaṃvasī dārake ārādhetvā jīvissanti tadahujātānaṃ vacchakānaṃ khīraṃ pivantiyo mahāgāviyo viya. Ayaṃ tatiyassa vipāko.

3. 当人类丧失敬老尊长的品行时，众生对父母或公婆毫无惭愧之心，自行掌管家务后，仅凭己意施与长者微薄衣食，想给就给，不想给就不给。年长者将无依无靠，必须取悦晚辈才能生存，如同母牛反哺其当日所生之牛犊一般。此为第三果报。

4. Adhammikarājūnaṃ [Pg.65] kāle adhammikarājāno paṇḍitānaṃ paveṇikusalānaṃ kammanittharaṇasamatthānaṃ mahāmattānaṃ yasaṃ na dassanti, dhammasabhāyaṃ vinicchayaṭṭhānepi paṇḍite vohārakusale mahallake amacce na ṭhapessanti, tabbiparītānaṃ pana taruṇataruṇānaṃ yasaṃ dassanti, tathārūpe eva ca vinicchayaṭṭhāne ṭhapessanti. Te rājakammāni ceva yuttāyuttañca ajānantā neva taṃ yasaṃ ukkhipituṃ sakkhissanti, na rājakammāni nittharituṃ. Te asakkontā kammadhuraṃ chaḍḍessanti, mahallakāpi paṇḍitāmaccā yasaṃ alabhantā kiccāni nittharituṃ samatthāpi ‘‘kiṃ amhākaṃ etehi, mayaṃ bāhirakā jātā, abbhantarikā taruṇadārakā jānissantī’’ti uppannāni kammāni na karissanti. Evaṃ sabbathāpi tesaṃ rājūnaṃ hāniyeva bhavissati, dhuraṃ vahituṃ asamatthānaṃ vacchadammānaṃ dhure yojitakālo viya dūravāhānañca mahāgoṇānaṃ yugaparamparāya ayojitakālo viya bhavissati. Ayaṃ catutthassa vipāko.

4. 非法之王当政之时，不授荣誉予博学、通晓传统、能干政事之大臣，亦不任命智慧、善断讼案之老臣于法庭审判之位。反之，却授荣誉予年轻无知之辈，并任命此等人物于审判之位。此辈既不知国事，亦不辨是非，既不能光耀其位，亦不能处理政务。因不能胜任，便会弃置其责。而年长之智臣，虽能办事，却不得荣誉，便言：“此事与我何干？我等已是局外人，自有圈内(abbhantarikā)的年轻人知晓。”遂于已发生之政务，不复作为。如此，诸王必将全面受损，犹如让未驯之牛犊驾车，或让善于负重远行之大牛脱轭。此为第四果报。

5. Adhammikarājakāleyeva adhammikabālarājāno adhammike lolamanusse vinicchaye ṭhapessanti, te pāpapuññesu anādarā bālā sabhāyaṃ nisīditvā vinicchayaṃ dentā ubhinnampi atthapaccatthikānaṃ hatthato lañjaṃ gahetvā khādissanti asso viya dvīhi mukhehi yavasaṃ. Ayaṃ pañcamassa vipāko.

5. 非法之王当政之时，非法愚王将任命贪婪非法之徒为审判官。彼等不敬罪福，愚昧无知，坐于堂上判决之时，从诉讼双方手中收受贿赂，犹如马以两口食草。此为第五果报。

6. Adhammikāyeva vijātirājāno jātisampannānaṃ kulaputtānaṃ āsaṅkāya yasaṃ na dassanti, akulīnānaṃyeva dassanti. Evaṃ mahākulāni duggatāni bhavissanti, lāmakakulāni issarāni. Te ca kulīnapurisā jīvituṃ asakkontā ‘‘ime nissāya jīvissāmā’’ti akulīnānaṃ dhītaro dassanti, iti tāsaṃ kuladhītānaṃ akulīnehi saddhiṃ saṃvāso jarasiṅgālassa suvaṇṇapātiyaṃ passāvakaraṇasadiso bhavissati. Ayaṃ chaṭṭhassa vipāko.

6. 非法异族之王，因心怀猜忌，不授荣誉予出身高贵之良家子(kulaputta)，反授荣誉予出身低贱之人。于是，名门望族将陷于贫困，卑劣家族反成权贵。彼等贵族之人，为求生计，心想：“我等当依附此辈维生”，遂将其女嫁与低贱之人。如此，名门闺秀与卑贱者结合，犹如老豺于金碗中小便。此为第六果报。

7. Gacchante gacchante kāle itthiyo purisalolā surālolā alaṅkāralolā visikhālolā āmisalolā bhavissanti dussīlā durācārā. Tā sāmikehi kasigorakkhādīni kammāni katvā kicchena [Pg.66] kasirena sambhataṃ dhanaṃ jārehi saddhiṃ suraṃ pivantiyo mālāgandhavilepanaṃ dhārayamānā antogehe accāyikampi kiccaṃ anoloketvā gehaparikkhepassa uparibhāgenapi chiddaṭṭhānehipi jāre upadhārayamānā sve vapitabbayuttakaṃ bījampi koṭṭetvā yāgubhattakhajjakāni pacitvā khādamānā vilumpissanti heṭṭhāpīṭhake nipannachātasiṅgālī viya vaṭṭetvā vaṭṭetvā pādamūle nikkhittarajjuṃ. Ayaṃ sattamassa vipāko.

7. 时光流逝，女子将变得贪恋男色、美酒、饰物、街市、美食，品行不端，行为恶劣。她们将丈夫通过耕种、畜牧等劳作辛苦积攒的财富，与情夫一同饮酒作乐，佩戴花环、涂抹香膏，对家中急事亦不闻不问，于围墙之上或破洞之处窥伺情夫。她们甚至将次日应用以播种的谷物也拿来舂捣，烹煮粥饭糕点而食，挥霍家产，犹如躺在矮凳上的饿豺，反复玩弄着置于脚边的绳索。此为第七果报。

8. Gacchante gacchante kāle loko parihāyissati, raṭṭhaṃ nirojaṃ bhavissati, rājāno duggatā kapaṇā bhavissanti. Yo issaro bhavissati, tassa bhaṇḍāgāre satasahassamattā bhavissanti. Te evaṃduggatā sabbe jānapade attanova kammaṃ kāressanti, upaddutā manussā sake kammante chaḍḍetvā rājūnaṃyeva atthāya pubbaṇṇāparaṇṇāni vapantā rakkhantā lāyantā maddantā pavesentā ucchukkhettāni karontā yantāni vāhentā phāṇitādīni pacantā pupphārāme phalārāme ca karontā tattha tattha nipphannāni pubbaṇṇādīni āharitvā rañño koṭṭhāgārameva pūressanti. Attano gehesu tucchakoṭṭhe olokentāpi na bhavissanti, tucchakumbhe anoloketvā pūritakumbhapūraṇasadisameva bhavissati. Ayaṃ aṭṭhamassa vipāko.

8. 时光流逝，世间将衰败，国土将贫瘠，国王将穷困潦倒。若有统治者，其国库中亦仅有十万（钱币）而已。此等穷困之王，将强迫乡间所有民众为自己劳作。受压迫之民众，抛下自己的工作，仅为国王之利益而耕种、守护、收割、脱粒、入仓，开辟蔗田，操作压榨机，熬制糖蜜，营造花园果园，并将各处所产之谷物等运来，填满国王的粮仓。他们甚至无暇看一眼自己家中空空如也的谷仓，此举犹如不顾空瓶，却只去填满已满之瓶。此为第八果报。

9. Gacchante gacchante kāle rājāno adhammikā bhavissanti, chandādivasena agatiṃ gacchantā rajjaṃ kāressanti, dhammena vinicchayaṃ nāma na dassanti lañjavittakā bhavissanti dhanalolā, raṭṭhavāsikesu tesaṃ khantimettānuddayā nāma na bhavissanti, kakkhaḷā pharusā ucchuyante ucchubhaṇḍikā viya manusse pīḷentā nānappakāraṃ baliṃ uppādetvā dhanaṃ gaṇhissanti. Manussā balipīḷitā kiñci dātuṃ asakkontā gāmanigamādayo chaḍḍetvā paccantaṃ gantvā vāsaṃ kappessanti. Majjhimajanapado suñño bhavissati, paccanto ghanavāso seyyathāpi pokkharaṇiyā majjhe udakaṃ āvilaṃ pariyante vippasannaṃ. Ayaṃ navamassa vipāko.

9. 时光流逝，国王将变得非法，因私欲等而行非道，治理国家。他们不再依法判决，贪污受贿，贪恋钱财。对国民无有忍耐、慈爱与怜悯，残酷暴虐，压迫民众，犹如压榨甘蔗。他们巧立名目，征收重税，聚敛财富。民众不堪重税，无力缴纳，遂抛弃村镇，迁往边地居住。于是，中部国土人烟稀少，边远地区反而人口稠密，犹如池水中央浑浊，而四周清澈。此为第九果报。

10. Gacchante gacchante kāle rājāno adhammikā bhavissanti, tesu adhammikesu rājayuttāpi brāhmaṇagahapatikāpi negamajānapadāpīti samaṇabrāhmaṇe [Pg.67] upādāya sabbe manussā adhammikā bhavissanti. Tato tesaṃ ārakkhadevatā, balipaṭiggāhikadevatā, rukkhadevatā, ākāsaṭṭhadevatāti evaṃ devatāpi adhammikā bhavissanti. Adhammikarājūnaṃ rajje vātā visamā kharā vāyissanti, te ākāsaṭṭhakavimānāni kampessanti. Tesu kampitesu devatā kupitā devaṃ vassituṃ na dassanti. Vassamānopi sakalaraṭṭhe ekappahāreneva na vassissati, vassamānopi sabbattha kasikammassa vā vappakammassa vā upakāro hutvā na vassissati. Yathā ca raṭṭhe, evaṃ janapadepi gāmepi ekataḷākasarepi ekappahārena na vassissati, taḷākassa uparibhāge vassanto heṭṭhābhāge na vassissati, heṭṭhā vassanto upari na vassissati. Ekasmiṃ bhāge sassaṃ ativassena nassissati, ekasmiṃ avassanena milāyissati, ekasmiṃ sammā vassamāno sampādessati. Evaṃ ekassa rañño rajje vuttasassā vipāko. Tippakārā bhavissanti ekakumbhiyā odano viya. Ayaṃ dasamassa vipāko.

10. 时光流逝，国王们将变得不法。当这些不法的国王在位时，王室的廷臣、婆罗门、家主、市镇与乡村的居民，乃至沙门、婆罗门，所有人都将变得不法。于是，守护神、受供神、树神、居于空中的天神等诸天也将变得不法。在不法国王的国土上，狂风将猛烈地不时吹袭，摇动空中天神的宫殿。宫殿被摇动时，愤怒的天神们将不降雨。即使下雨，也不会遍洒全国，雨水也无益于耕种或播种之事。不仅在国土上，在地区、村庄，乃至一个池塘、湖泊，雨水也不会同时降下。在池塘上游下雨时，下游无雨；下游下雨时，上游无雨。有的地方庄稼因雨水过多而毁坏，有的地方因无雨而枯萎，有的地方则因雨水适量而丰收。如此，在一个国王的国土上，所播种的作物将有三种结果，如同煮在一锅里的米饭。这是第十个果报。

11. Gacchante gacchanteyeva kāle sāsane parihāyante paccayalolā alajjikā bahū bhikkhū bhavissanti. Te bhagavatā paccayaloluppaṃ nimmathetvā kathitadhammadesanaṃ cīvarādicatupaccayahetu paresaṃ desessanti. Paccayehi mucchitvā nittharaṇapakkhe ṭhitā nibbānābhimukhaṃ katvā desetuṃ na sakkhissanti. Kevalaṃ ‘‘padabyañjanasampattiñceva madhurasaddañca sutvā mahagghāni cīvarādīni dassanti’’iccevaṃ desessanti. Apare antaravīthicatukkarājadvārādīsu nisīditvā kahāpaṇaaḍḍhakahāpaṇapādamāsakarūpādīnipi nissāya desessanti. Iti bhagavatā nibbānagghanakaṃ katvā desitaṃ dhammaṃ catupaccayatthāya ceva kahāpaṇādiatthāya ca vikkiṇitvā desentā satasahassagghanakaṃ candanasāraṃ pūtitakkena vikkiṇantā viya bhavissanti. Ayaṃ ekādasamassa vipāko.

11. 时光流逝，当教法衰微时，将有许多贪求利养、无惭无愧的比丘。他们将世尊为抑制贪求利养而宣说的法，为了衣物等四种资具而向他人讲说。他们沉迷于利养，无法站在导向解脱的立场上，为众生宣说朝向涅槃的法，而仅仅是为了让听者听闻华丽的辞藻与甜美的声音后，布施昂贵的衣物等。另一些人则坐在巷道、十字路口、王城门口等地，为了得到金币、半金币、四分之一金币、摩沙迦等钱财而说法。如此，世尊为涅槃之价而宣说的法，被他们为了四种资具和金币等利益而出卖，如同用腐坏的酪浆贩卖价值十万的檀香木心一般。这是第十一个果报。

12. Adhammikarājakāle loke viparivattanteyeva rājāno jātisampannānaṃ kulaputtānaṃ yasaṃ na dassanti, akulīnānaññeva dassanti. Te issarā bhavissanti, itarā daliddā. Rājasammukhepi rājadvārepi amaccasammukhepi vinicchayaṭṭhānepi tucchalābusadisānaṃ akulīnānaṃyeva kathā osīditvā ṭhitā viya niccalā suppatiṭṭhitā bhavissati. Saṅghasannipātepi saṅghakammagaṇakammaṭṭhānesu [Pg.68] ceva pattacīvarapariveṇādivinicchayaṭṭhānesu ca dussīlānaṃ pāpapuggalānaṃyeva kathā niyyānikā bhavissati, na lajjibhikkhūnanti evaṃ sabbatthāpi tucchalābūnaṃ sīdanakālo viya bhavissati. Ayaṃ dvādasamassa vipāko.

12. 在不法国王的时代，世间颠倒，国王们不会将荣誉给予出身高贵的良家子，而只给予出身卑贱的人。那些人将掌权，而其他人则会贫困。在国王面前、王宫门口、大臣面前、审判之处，那些如空葫芦般卑贱之人的言语，将如沉物般稳固不动。在僧团集会中，处理僧团事务、羯磨以及裁决衣钵、住所等事宜时，破戒的恶人的言语将起决定作用，而非有惭愧心的比丘。如此，在所有地方，都将是空葫芦沉没的时代。这是第十二个果报。

13. Tādiseyeva kāle adhammikarājāno akulīnānaṃ yasaṃ dassanti. Te issarā bhavissanti, kulīnā duggatā. Tesu na keci gāravaṃ karissanti, itaresuyeva karissanti. Rājasammukhe vā amaccasammukhe vā vinicchayaṭṭhāne vā vinicchayakusalānaṃ ghanasilāsadisānaṃ kulaputtānaṃ kathā na ogāhitvā patiṭṭhahissati. Tesu kathentesu ‘‘kiṃ ime kathentī’’ti itare parihāsameva karissanti. Bhikkhusannipātepi vuttappakāresu ṭhānesu neva pesale bhikkhū garukātabbe maññissanti, nāpi nesaṃ kathā pariyogāhitvā patiṭṭhahissati, silānaṃ plavanakālo viya bhavissati. Ayaṃ terasamassa vipāko.

13. 在那样一个时代，不法的国王们会给予出身卑贱的人荣誉。他们将掌权，而出身高贵的人则会落魄。没有人会尊敬出身高贵者，而只会尊敬那些人。无论在国王面前、大臣面前，还是在审判之处，那些精通判决、如坚石般的良家子，他们的言语将不被听取、不被采纳。当他们说话时，其他人只会嘲笑说：“这些人在说什么？”在比丘集会中，于上述场合，贤善的比丘也不会被认为应受尊敬，他们的言语也不会被听取采纳，这将是石头漂浮的时代。这是第十三个果报。

14. Loke parihāyanteyeva manussā tibbarāgādijātikā kilesānuvattakā hutvā taruṇānaṃ attano bhariyānaṃ vase vattissanti. Gehe dāsakammakārādayopi gomahiṃsādayopi hiraññasuvaṇṇampi sabbaṃ tāsaṃyeva āyattaṃ bhavissati. ‘‘Asukaṃ hiraññasuvaṇṇaṃ vā paricchadādijātaṃ vā kaha’’nti vutte ‘‘yattha vā tattha vā hotu, kiṃ tuyhiminā byāpārena, tvaṃ mayhaṃ ghare santaṃ vā asantaṃ vā jānitukāmo jāto’’ti vatvā nānappakārehi akkositvā mukhasattīhi koṭṭetvā dāsaceṭake viya vase katvā attano issariyaṃ pavattessanti. Evaṃ madhukapupphappamāṇānaṃ maṇḍūkīnaṃ āsivise kaṇhasappe gilanakālo viya bhavissati. Ayaṃ cuddasamassa vipāko.

14. 世间衰败之时，人们将被强烈的贪欲等烦恼所驱使，丈夫将受制于年轻的妻子。家中的奴仆、工人，乃至牛、水牛等牲畜，以及金银财物，都将由她们掌控。若丈夫问：“某件金银或家具在哪里？”她们会回答：“管它在哪里！你管这做什么？你想知道我家里有什么没什么吗？”然后用各种方式辱骂，以恶言攻击，像对待奴仆般控制丈夫，行使自己的权威。这就好比蜜花大小的母蛙吞噬剧毒黑蛇一般。这是第十四个果报。

15. Dubbalarājakāle pana rājāno hatthisippādīsu akusalā yuddhesu avisāradā bhavissanti. Te attano rājādhipaccaṃ āsaṅkamānā samānajātikānaṃ kulaputtānaṃ issariyaṃ adatvā attano pādamūlikanahāpanakappakādīnaṃ dassanti. Jātigottasampannā kulaputtā rājakule patiṭṭhaṃ alabhamānā jīvikaṃ kappetuṃ asamatthā hutvā issariye ṭhite jātigottahīne akulīne upaṭṭhahantā vicarissanti, suvaṇṇarājahaṃsehi kākassa parivāritakālo viya bhavissati. Ayaṃ pannarasamassa vipāko.

15. 在国王衰弱的时代，诸王将不擅长象术等技艺，在战争中也无胆识。他们担忧自己的王权，不将权力授予同族的良家子，反而交给自己的足下仆役、剃发师等人。出身高贵、种姓优良的良家子无法在王室获得立足之地，不能维持生计，只好去侍奉那些身居高位但出身、种姓低贱之人。这将是乌鸦被金色王雁围绕的时代。这是第十五个果报。

16. Adhammikarājakāleyeva [Pg.69] ca akulīnāva rājavallabhā issarā bhavissanti, kulīnā apaññātā duggatā. Te rājānaṃ attano kathaṃ gāhāpetvā vinicchayaṭṭhānādīsu balavanto hutvā dubbalānaṃ paveṇiāgatāni khettavatthādīni ‘‘amhākaṃ santakānī’’ti abhiyuñjitvā te ‘‘na tumhākaṃ, amhāka’’nti āgantvā vinicchayaṭṭhānādīsu vivadante vettalatādīhi paharāpetvā gīvāyaṃ gahetvā apakaḍḍhāpetvā ‘‘attano pamāṇaṃ na jānātha, amhehi saddhiṃ vivadatha, idāni vo paharāpetvā rañño kathetvā hatthapādacchedādīni kāressāmā’’ti santajjessanti. Te tesaṃ bhayena attano santakāni vatthūni ‘‘tumhākaṃyeva tāni, gaṇhathā’’ti niyyātetvā attano gehāni pavisitvā bhītā nipajjissanti. Pāpabhikkhūpi pesale bhikkhū yathāruci viheṭhessanti. Pesalā bhikkhū paṭisaraṇaṃ alabhamānā araññaṃ pavisitvā gahanaṭṭhānesu nilīyissanti. Evaṃ hīnajaccehi ceva pāpabhikkhūhi ca upaddutānaṃ jātimantakulaputtānañceva pesalabhikkhūnañca eḷakānaṃ bhayena tasavakānaṃ palāyanakālo viya bhavissati. Ayaṃ soḷasamassa vipāko. Evaṃ tassa tassa anatthassa pubbanimittabhūte soḷasa mahāsupine passi. Tena vuttaṃ ‘‘kosalarājā viya soḷasa supine’’ti. Ettha ca pubbanimittato attano atthānatthanimittaṃ supinaṃ passanto attano kammānubhāvena passati. Kosalarājā viya lokassa atthānatthanimittaṃ supinaṃ passanto pana sabbasattasādhāraṇakammānubhāvena passatīti veditabbaṃ.

16. 在非法治世，卑贱之人将为王之宠臣而掌权，贵族反遭忽视而陷于贫困。彼等令王听信其言，于审判处等地权势熏天，强夺弱者世代相传之田地房产等，宣称：“此等乃我等所有！”弱者前来争辩：“非也，此乃我等所有”时，彼等即于审判处等地，命人以藤条等鞭打，扼颈拖走，并威胁道：“汝等不知身份，竟敢与我等争辩！今我等将鞭打汝等，再禀告国王，令其断汝等手足！”彼等因惧，唯有放弃己物，言：“此等皆属汝等，取去吧！”而后返回家中，恐惧而卧。恶比丘亦将随意迫害贤善比丘。贤善比丘无处寻求庇护，唯有逃入森林，藏身于隐蔽之处。如是，受卑贱之人与恶比丘所迫害之贵族良家子及贤善比丘，将如豺狼畏惧公羊而逃窜一般。此乃第十六梦之果报。如是，彼王见此十六大梦，为种种灾祸之前兆。是故言：“如憍萨罗王之十六梦”。于此，当知：见预示自身吉凶之梦者，乃由自身业力所感；而如憍萨罗王，见预示世间吉凶之梦者，乃由一切众生之共业所感。

Kuddhā hi devatāti mahānāgavihāre mahātherassa kuddhā devatā viya. Rohaṇe kira mahānāgavihāre mahāthero bhikkhusaṅghaṃ anapaloketvāva ekaṃ nāgarukkhaṃ chindāpesi. Rukkhe adhivatthā devatā therassa kuddhā paṭhamameva naṃ saccasupinena palobhetvā pacchā ‘‘ito te sattadivasamatthake upaṭṭhāko rājā marissatī’’ti supine ārocesi. Thero taṃ kathaṃ āharitvā rājorodhānaṃ ācikkhi. Tā ekappahāreneva mahāviravaṃ viraviṃsu. Rājā ‘‘kiṃ eta’’nti pucchi. Tā ‘‘evaṃ therena vutta’’nti ārocayiṃsu. Rājā divasaṃ gaṇāpetvā sattāhe vītivatte therassa hatthapāde chindāpesi. Ekantaṃ saccameva hotīti phalassa saccabhāvato vuttaṃ, dassanaṃ [Pg.70] pana vipallatthameva. Teneva pahīnavipallāsā pubbanimittabhūtampi supinaṃ na passanti. Dvīhi tīhipi kāraṇehi kadāci supinaṃ passatīti āha ‘‘saṃsaggabhedato’’ti. ‘‘Asekhā na passanti pahīnavipallāsattā’’ti vacanato catunnampi kāraṇānaṃ vipallāsā eva mūlakāraṇanti daṭṭhabbaṃ.

“愤怒的天神”：如大龙寺(Mahānāgavihāra)中对大长老(Mahāthera)发怒之天神般。据说于罗哈那(Rohana)之大龙寺，大长老未经比丘僧团允许，即命人砍伐一棵龙树(nāgarukkha)。住于树上之天神对大长老发怒，先以真实之梦引诱彼，后于梦中告知：‘七日后，汝之供养者国王将死。’大长老将此事告知国王之嫔妃们。彼等一闻，即大声哭喊。国王问：‘何事？’彼等回禀：‘大长老如是说。’国王数算日期，七日过后，即命人斩断大长老之手足。所谓“完全应验”，是因结果真实，然其所见乃是颠倒。正因如此，已断颠倒之无学圣者连作为预兆之梦亦不见。因两三种原因，有时亦会做梦，故言“因交往破裂”(saṃsaggabheda)。从“无学圣者(asekha)因断除颠倒而不见”此言，当知四种原因之根本皆为颠倒。

Tanti supinakāle pavattaṃ bhavaṅgacittaṃ. Rūpanimittādiārammaṇanti kammakammanimittagatinimittato aññaṃ rūpanimittādiārammaṇaṃ na hoti. Īdisānīti paccakkhato anubhūtapubbaparikappitarūpādiārammaṇāni ceva rāgādisampayuttāni ca. Sabbohārikacittenāti pakaticittena.

所谓梦时生起者，乃有分心(bhavaṅgacitta)。所谓色相等所缘，即不外乎业(kamma)、业相(kammanimitta)及趣相(gatinimitta)。此类所缘，乃曾亲身经历或想象之色等，且与贪等相应。以一切惯常之心(sabbohārikacitta)，即以平常心(pakaticitta)。

Dvīhi antehi muttoti kusalākusalasaṅkhātehi dvīhi antehi mutto. Āvajjanatadārammaṇakkhaṇeti idaṃ yāva tadārammaṇuppatti, tāva pavattacittavāraṃ sandhāya vuttaṃ. ‘‘Supineneva diṭṭhaṃ viya me, sutaṃ viya meti kathanakāle pana abyākatoyeva āvajjanamattasseva uppajjanato’’ti vadanti. Evaṃ vadantehi pañcadvāre dutiyamoghavāre viya manodvārepi āvajjanaṃ dvattikkhattuṃ uppajjitvā javanaṭṭhāne ṭhatvā bhavaṅgaṃ otaratīti adhippetanti daṭṭhabbaṃ ekacittakkhaṇikassa āvajjanassa uppattiyaṃ ‘‘diṭṭhaṃ viya me, sutaṃ viya me’’ti kappanāya asambhavato. Ettha ca ‘‘supinantepi tadārammaṇavacanato paccuppannavasena atītavasena vā sabhāvadhammā supinante ārammaṇaṃ hontī’’ti vadanti. ‘‘Yadipi supinante vibhūtaṃ hutvā upaṭṭhite rūpādivatthumhi tadārammaṇaṃ vuttaṃ, tathāpi supinante upaṭṭhitanimittassa parikappavasena gahetabbatāya dubbalabhāvato dubbalavatthukattāti vutta’’nti vadanti. Keci pana ‘‘karajakāyassa nirussāhasantabhāvappattito tannissitahadayavatthu na suppasannaṃ hoti, tato tannissitāpi cittappavatti na suppasannā asuppasannavaṭṭinissitadīpappabhā viya, tasmā dubbalavatthukattāti ettha dubbalahadayavatthukattā’’ti atthaṃ vadanti. Vīmaṃsitvā yuttataraṃ gahetabbaṃ.

“脱离二边”，即脱离名为善与不善之二边。所谓“转向与彼所缘刹那”，此乃就心路过程持续至彼所缘生起而言。他们说：“‘于我如梦中所见、如梦中所闻’，于言说时，仅有无记之转向心生起故。”如此说者，当知其意为：如于五门第二次空转心路过程，于意门，转向心亦生起二三次，立于速行位后，沉入有分。因仅一刹那之转向心生起，不可能有“于我如见、如闻”之构想。于此，他们说：“梦中亦有彼所缘之说，故自性法于梦中，或以现在、或以过去的方式为所缘。”又说：“纵然于梦中，对清晰现起之色等事，说有彼所缘，然梦中所现之相，须依构想而取，因其微弱，故说为‘所依微弱’。”亦有人释其义：“因身体达到无勤寂静之状态，其所依之心所依亦不清净，故依之而起之心识活动亦不清净，犹如依于不净灯芯之灯光。是故，此处‘所依微弱’意为‘心所依微弱’。”当审察后，择取更为合理之解释。

Supinantacetanāti manodvārikajavanavasena pavattā supinantacetanā. Supinañhi passanto manodvārikeneva javanena passati, na pañcadvārikena. Paṭibujjhanto ca manodvārikeneva paṭibujjhati, na pañcadvārikena. Niddāyantassa hi mahāvaṭṭiṃ jāletvā dīpe cakkhusamīpaṃ upanīte paṭhamaṃ cakkhudvārikaṃ āvajjanaṃ bhavaṅgaṃ na āvaṭṭeti, manodvārikameva āvaṭṭeti. Atha javanaṃ javitvā bhavaṅgaṃ otarati. Dutiyavāre cakkhudvārikaāvajjanaṃ bhavaṅgaṃ āvaṭṭeti[Pg.71], tato cakkhuviññāṇādīni javanapariyosānāni pavattanti, tadanantaraṃ bhavaṅgaṃ pavattati. Tatiyavāre manodvārikaāvajjanena bhavaṅge āvaṭṭite manodvārikajavanaṃ javati. Tena cittena ‘‘kiṃ ayaṃ imasmiṃ ṭhāne āloko’’ti jānāti. Tathā niddāyantassa kaṇṇasamīpe tūriyesu paggahitesu, ghānasamīpe sugandhesu vā duggandhesu vā pupphesu upanītesu, mukhe sappimhi vā phāṇite vā pakkhitte, piṭṭhiyaṃ pāṇinā pahāre dinne paṭhamaṃ sotadvārikādīni āvajjanāni bhavaṅgaṃ na āvaṭṭenti, manodvārikameva āvaṭṭeti, atha javanaṃ javitvā bhavaṅgaṃ otarati. Dutiyavāre sotadvārikādīni āvajjanāni bhavaṅgaṃ āvaṭṭenti, tato sotaghānajivhākāyaviññāṇādīni javanapariyosānāni pavattanti, tadanantaraṃ bhavaṅgaṃ vattati. Tatiyavāre manodvārikaāvajjanena bhavaṅge āvaṭṭite manodvārikajavanaṃ javati, tena cittena ñatvā ‘‘kiṃ ayaṃ imasmiṃ ṭhāne saddo, saṅkhasaddo bherisaddo’’ti vā ‘‘kiṃ ayaṃ imasmiṃ ṭhāne gandho, mūlagandho’’ti vā ‘‘kiṃ idaṃ mayhaṃ mukhaṃ pakkhittaṃ, sappīti vā phāṇita’’nti vā ‘‘kenamhi piṭṭhiyaṃ pahaṭo, atibaddho me pahāro’’ti vā vattā hoti. Evaṃ manodvārikajavaneneva paṭibujjhati, na pañcadvārikena. Supinampi teneva passati, na pañcadvārikena. Sesamettha suviññeyyameva.

梦中思(supinantacetanā)是指以意门速行的方式而生起的思。做梦时，人只通过意门速行而见，不通过五门。醒来时也是通过意门而醒来，不通过五门。当人睡觉时，即使点燃大灯，将之置于眼旁，最初眼门转向心不会令有分转向，只会令意门转向。然后速行生起后，便落入有分。第二次，眼门转向心令有分转向，接着眼识等生起，直至速行结束，之后有分持续生起。第三次，意门转向心令有分转向，意门速行生起。通过此心，他了知：“此地为何有光？”同样，当睡觉的人耳边有乐器奏响，鼻边有香花或臭花靠近，口中被放入酥油或糖蜜，背部被人用手拍打时，最初耳门等转向心也不会令有分转向，只会令意门转向，然后速行生起后落入有分。第二次，耳门等转向心令有分转向，接着耳识、鼻识、舌识、身识等生起，直至速行结束，之后有分持续生起。第三次，意门转向心令有分转向，意门速行生起，通过此心，他了知：“此地为何有声？是螺声还是鼓声？”或“此地为何有香？是根香？”或“我口中被放入何物？是酥油还是糖蜜？”或“谁打我背部？我被打得甚重！”。如是，他通过意门速行而醒来，不通过五门。做梦也是如此，不通过五门。其余部分于此易于了知。

Mahāsupinasuttavaṇṇanā niṭṭhitā.

大梦经释义终。

7. Vassasuttavaṇṇanā

7. 雨经释义

197. Sattame utusamuṭṭhānanti vassike cattāro māse uppannaṃ. Akālepīti cittavesākhamāsesupi. Vassavalāhakadevaputtānañhi attano ratiyā kīḷitukāmatācitte uppanne akālepi devo vassati. Tatridaṃ vatthu – eko kira vassavalāhakadevaputto vākarakuṭakavāsikhīṇāsavattherassa santikaṃ gantvā vanditvā aṭṭhāsi. Thero ‘‘kosi tva’’nti pucchi. Ahaṃ, bhante, vassavalāhakadevaputtoti. Tumhākaṃ kira cittena devo vassatīti. Āma, bhanteti. Passitukāmā mayanti. Temissatha, bhanteti. Meghasīsaṃ vā gajjitaṃ vā na paññāyati, kathaṃ temissāmāti. Bhante, amhākaṃ cittena devo vassati, tumhe paṇṇasālaṃ pavisathāti. ‘‘Sādhu, devaputtā’’ti pāde dhovitvā paṇṇasālaṃ [Pg.72] pāvisi. Devaputto tasmiṃ pavisanteyeva ekaṃ gītaṃ gāyitvā hatthaṃ ukkhipi, samantā tiyojanaṭṭhānaṃ ekameghaṃ ahosi. Thero addhatinto paṇṇasālaṃ paviṭṭhoti.

197. 第七，时节所生，指的是雨季四个月里所生起的雨。非时节的雨，指在质多月(Citta)和卫塞月(Vesākha)等月份里降下的雨。因为雨云天子们，当他们心中生起想要嬉戏的意欲时，即使非时节也会降雨。于此有一事：据说有一位雨云天子来到住在瓦卡拉库塔卡(Vākarakuṭaka)的漏尽长老面前，礼敬后站立一旁。长老问：“你是谁？”他答：“尊者，我是雨云天子。”长老说：“听说你们心念一动就会降雨？”他答：“是的，尊者。”长老说：“我们想看看。”天子说：“尊者，您会淋湿的。”长老说：“既不见云头，亦无雷声，如何会淋湿呢？”天子答：“尊者，我们心念一动就会降雨，请您进入草庵。”长老说：“善哉，天子。”洗脚后进入草庵。就在长老正进入时，天子唱了一首歌，举起手来，周围三由旬的地方顿时乌云密布。长老进入草庵时，身体已湿了一半。

Vassasuttavaṇṇanā niṭṭhitā.

雨经释义终。

8-9. Vācāsuttādivaṇṇanā

8-9. 语经等释义

198-9. Aṭṭhame aṅgehīti kāraṇehi. Aṅgīyanti hetubhāvena ñāyantīti aṅgāni, kāraṇāni. Kāraṇatthe ca aṅga-saddo. Pañcahīti hetumhi nissakkavacanaṃ. Samannāgatāti samanuāgatā pavattā yuttā ca. Vācāti samullapana-vācā. Yā ‘‘vācā girā byappatho’’ti (dha. sa. 636) ca, ‘‘nelā kaṇṇasukhā’’ti (dī. ni. 1.9) ca āgacchati. Yā pana ‘‘vācāya ce kataṃ kamma’’nti (dha. sa. aṭṭha. 1 kāyakammadvāra) evaṃ viññatti ca, ‘‘yā catūhi vacīduccaritehi ārati…pe… ayaṃ vuccati sammāvācā’’ti (dha. sa. 299) evaṃ virati ca, ‘‘pharusavācā, bhikkhave, āsevitā bhāvitā bahulīkatā nirayasaṃvattanikā hotī’’ti (a. ni. 8.40) evaṃ cetanā ca vācāti āgatā, na sā idha adhippetā. Kasmā? Abhāsitabbato. ‘‘Subhāsitā hoti, no dubbhāsitā’’ti hi vuttaṃ. Subhāsitāti suṭṭhu bhāsitā. Tenassā atthāvahataṃ dīpeti. Anavajjāti rāgādiavajjarahitā. Imināssa kāraṇasuddhiṃ agatigamanādippavattadosābhāvañca dīpeti. Rāgadosādivimuttañhi yaṃ bhāsato anurodhavivajjanato agatigamanaṃ durasamussitamevāti. Ananuvajjāti anuvādavimuttā. Imināssā sabbākārasampattiṃ dīpeti. Sati hi sabbākārasampattiyaṃ ananuvajjatāti. Viññūnanti paṇḍitānaṃ. Tena nindāpasaṃsāsu bālā appamāṇāti dīpeti.

198-199. 第八，“支”(aṅga)是指原因(kāraṇa)。被称为“支”，是因为它们作为原因(hetu)被了知，故为支(aṅga)、为原因(kāraṇa)。“支”字亦有原因之义。“五支”(pañcahi)是表示原因的具格。“具足”(samannāgatā)意为完全具备(samanuāgatā)、生起(pavattā)与相应(yuttā)。“语”(vācā)指交谈之语，如经中所说“言语、词句、表达”(vācā girā byappatho)及“悦耳”(nelā kaṇṇasukhā)。然而，如“由语所造之业”所示的表业(viññatti)，以及“远离四种恶语……此称正语”所示的离(virati)，还有“诸比丘，粗恶语若修习、多作、广作，将导致地狱”所示的思(cetanā)，这些虽亦称为“语”，但此处不取此义。为何？因其不应说。经中说：“当说善语，不说恶说。”“善语”(subhāsitā)即善巧所说之语。此句阐明其能带来利益。“无过失”(anavajjā)指远离贪等过患(avajja)。此句显示其原因清净，无行于非道等过失。因为离贪嗔等者所说，不会因迎合或排斥而行于非道，这是不合理的。“无可指责”(ananuvajjā)指远离非难(anuvāda)。此句显示其各方面都圆满。因为各方面都圆满时，自然无可指责。“智者”(viññūnaṃ)指有智慧之人(paṇḍitānaṃ)。由此可知，愚者在毁誉方面是不足为凭的。

Imehi khotiādīni tāni aṅgāni paccakkhato dassento taṃ vācaṃ nigameti. Yañca aññe paṭiññādīhi avayavehi, nāmādīhi padehi, liṅgavacanavibhattikālakārakasampattīhi ca samannāgataṃ musāvādādivācampi subhāsitanti maññanti, taṃ paṭisedheti. Avayavādisamannāgatāpi hi tathārūpī [Pg.73] vācā dubbhāsitāva hoti attano ca paresañca anatthāvahattā. Imehi pana pañcahaṅgehi samannāgatā sacepi milakkhubhāsāpariyāpannā ghaṭaceṭikāgītikapariyāpannāpi hoti, tathāpi subhāsitāva lokiyalokuttarahitasukhāvahattā. Tathā hi maggapasse sassaṃ rakkhantiyā sīhaḷaceṭikāya sīhaḷakeneva jātijarāmaraṇayuttaṃ gītikaṃ gāyantiyā saddaṃ sutvā maggaṃ gacchantā saṭṭhimattā vipassakabhikkhū arahattaṃ pāpuṇiṃsu.

“以这些……”等句，是为直接开示那些支，并总结此语。并且否定了有些人认为的，那些以承诺等部分(avayava)、名称等词语(pada)、以及性(liṅga)、数(vacana)、格(vibhatti)、时态(kāla)、格(kāraka)等语法属性具足，即使是妄语等语，也认为是善说的观点。因为即使具足这些部分，这样的言语由于给自己和他人带来损害，仍然是恶说。然而，如果具足这五种支，即使是异族语(milakkhubhāsā)，或者属于陶工女仆之歌(ghaṭaceṭikāgītikā)一类，也仍然是善说，因为它能带来世间和出世间的利益与安乐。例如，有六十位修观比丘(vipassakabhikkhū)走在路上，听到一位僧伽罗(Sīhaḷa)女仆在田边守护稻田时，用僧伽罗语唱着关于生老病死的歌曲，便证得了阿罗汉果。

Tathā tisso nāma āraddhavipassako bhikkhu padumassarasamīpena gacchanto padumassare padumāni bhañjitvā –

同样，有一位名叫帝须(Tisso)的比丘，精进修观。当他走过莲花池边时，听到一位女仆在池中折取莲花，并唱道——

‘‘Pātova phullitakokanadaṃ,Sūriyālokena bhijjiyate;

Evaṃ manussattaṃ gatā sattā,Jarābhivegena maddīyantī’’ti. (saṃ. ni. aṭṭha. 1.1.213;

su. ni. aṭṭha. 2.452 subhāsitasuttavaṇṇanā) –

“清晨绽放之红莲，为日光所摧折；如是得人身之有情，为衰老所摧残。”

Imaṃ gītiṃ gāyantiyā ceṭikāya sutvā arahattaṃ patto.

他听到这位女仆唱这首歌，便证得了阿罗汉果。

Buddhantarepi aññataro puriso sattahi puttehi saddhiṃ aṭavito āgamma aññatarāya itthiyā musalena taṇḍule koṭṭentiyā –

于无佛世时，有一男子带着七个儿子从森林里出来，来到一位正在用杵舂米的妇人那里——

‘‘Jarāya parimadditaṃ etaṃ, milātacammanissitaṃ;

Maraṇena bhijjati etaṃ, maccussa ghāsamāmisaṃ.

“此身被衰老所摧残，为枯萎之皮所覆；此身被死亡所粉碎，是死神之食饵。”

‘‘Kimīnaṃ ālayaṃ etaṃ, nānākuṇapena pūritaṃ;

Asucibhājanaṃ etaṃ, tadalikkhandhasamaṃ ida’’nti. (saṃ. ni. aṭṭha. 1.1.213;

su. ni. aṭṭha. 2.452 subhāsitasuttavaṇṇanā) –

“此身为诸虫巢穴，充满种种秽尸；此身为不净之器，犹如蚁丘之聚。”

Imaṃ gītaṃ sutvā paccavekkhanto saha puttehi paccekabodhiṃ patto. Evaṃ imehi pañcahi aṅgehi samannāgatā vācā sacepi milakkhubhāsāya pariyāpannā ghaṭaceṭikāgītikapariyāpannā vācā hoti, tathāpi subhāsitāti veditabbā. Subhāsitā eva anavajjā ananuvajjā ca viññūnaṃ atthatthikānaṃ kulaputtānaṃ atthappaṭisaraṇānaṃ, no byañjanappaṭisaraṇānanti. Navamaṃ uttānameva.

听闻此偈后，他如理观察，与儿子们一同证得独觉菩提。如是，具足此五支的言语，纵使是异族语言，或是如陶工、婢女所唱之歌，亦当知为善说。善说确实无过、不为智者所呵，为求义、以义为归的良家子所取，而非以文为归者。第九经义理浅显。

Vācāsuttādivaṇṇanā niṭṭhitā.

《语经》等释义终。

10. Nissāraṇīyasuttavaṇṇanā

10. 出离经释义

200. Dasame [Pg.74] nissarantīti nissaraṇīyāti vattabbe dīghaṃ katvā niddeso. Kattari hesa anīya-saddo yathā ‘‘niyyāniyā’’ti. Tenāha ‘‘nissaṭā’’ti. Kuto pana nissaṭā? Yathāsakaṃ paṭipakkhato. Nijjīvaṭṭhena dhātuyoti āha ‘‘attasuññasabhāvā’’ti. Atthato pana dhammadhātumanoviññāṇadhātuviseso. Tādisassa bhikkhuno kilesavasena kāmesu manasikāro natthīti āha ‘‘vīmaṃsanattha’’nti, ‘‘nekkhammaniyataṃ idāni me cittaṃ, kiṃ nu kho kāmavitakkopi uppajjissatī’’ti vīmaṃsantassāti attho. Pakkhandanaṃ nāma anuppaveso. So pana tattha natthīti āha ‘‘nappavisatī’’ti. Pasīdanaṃ nāma abhiruci. Santiṭṭhanaṃ patiṭṭhānaṃ. Vimuccanaṃ adhimuccananti. Taṃ sabbaṃ paṭikkhipanto vadati ‘‘pasādaṃ nāpajjatī’’tiādi. Evaṃbhūtaṃ panassa cittaṃ tassa kathaṃ tiṭṭhatīti āha ‘‘yathā’’tiādi.

200. 第十经中，“nissaraṇīya”一词，是因“nissaranti”(出离)而得名，是将其拉长音而作的解释。此处的“-anīya”语尾用于主动义，如“niyyāniyā”(能出离的)一词。因此说“nissaṭā”(已出离)。从何出离？从各自的对治法出离。因“界”(dhātu)有无生命之义，所以说“自性空”(attasuññasabhāvā)。就义理而言，则是法界与意识界的特指。对于这样的比丘来说，不会因烦恼而对欲作意，所以说是“为了观察”(vīmaṃsanatthaṃ)，意思是说：“如今我心已决定出离，难道还会生起欲寻吗？”而进行观察。“踊跃”(pakkhandana)是指进入。但是，在那里是没有进入的，所以说“不进入”(nappavisatī)。“喜悦”(pasīdana)是指欢喜。“安住”(santiṭṭhana)是指立足。“解脱”(vimuccana)是指胜解。全部拒绝这些，所以说“不产生喜悦”等等。像这样心是如何安住的呢？所以说“譬如”等等。

Tanti paṭhamajjhānaṃ. Assāti bhikkhuno. Cittaṃ pakkhandatīti parikammacittena saddhiṃ jhānacittaṃ ekattavasena ekajjhaṃ katvā vadati. Gocare gatattāti attano ārammaṇe eva pavattattā. Ahānabhāgiyattāti ṭhitibhāgiyattā. Suṭṭhu vimuttanti vikkhambhanavimuttiyā sammadeva vimuttaṃ. Cittassa ca kāyassa ca vihananato vighāto. Dukkhaṃ paridahanato pariḷāho. Kāmavedanaṃ na vediyati anuppajjanato. Nissaranti tatoti nissaraṇaṃ. Ke nissaranti? Kāmā. Evañca kāmānanti kattusāmivacanaṃ suṭṭhu yujjati. Yadaggena kāmā tato nissaṭāti vuccanti, tadaggena jhānampi kāmato nissaṭanti vattabbataṃ labhatīti vuttaṃ ‘‘kāmehi nissaṭattā’’ti. Evaṃ vikkhambhanavasena kāmanissaraṇaṃ vatvā idāni samucchedavasena accantato nissaraṇaṃ dassetuṃ ‘‘yo panā’’tiādi vuttaṃ. Sesapadesūti sesakoṭṭhāsesu.

“那”(Tan)是指初禅(paṭhamajjhāna)。“他的”(Assa)是指比丘的。“心踊跃”(Cittaṃ pakkhandati)是说将预备心与禅心合为一体。“已至行境”(Gocare gatattā)是指仅在自己的所缘上生起。“非退失分”(Ahānabhāgiyattā)是指住分(ṭhitibhāgiyattā)。“善解脱”(Suṭṭhu vimuttaṃ)是指以镇伏解脱(vikkhambhanavimuttiyā)而正解脱。因恼害身心，故为“恼”(vighāto)。因烧灼，故为“烧”(pariḷāho)。因不生起，故不感受“欲受”(kāmavedanaṃ)。“从彼出离”(Nissaranti tato)即是“出离”(nissaraṇaṃ)。谁出离？诸欲。因此，“诸欲的”(kāmānaṃ)一词作主动属格是十分恰当的。以何者令诸欲得以出离，即说彼已出离，以彼者，禅那亦得被称为从欲出离，故说“因已出离诸欲”(kāmehi nissaṭattā)。如此宣说了以镇伏的方式出离诸欲后，如今为了开示以断绝的方式究竟出离，而说“若复有人”等。“于余句中”(Sesapadesu)是指于剩余部分中。

Ayaṃ pana visesoti visesaṃ vadantena taṃ jhānaṃ pādakaṃ katvātiādiko avisesoti katvā dutiyatatiyavāresu sabbaso anāmaṭṭho, catutthavāre pana ayampi visesoti dassetuṃ ‘‘accantanissaraṇañcettha arahattaphalaṃ yojetabba’’nti vuttaṃ. Yasmā arūpajjhānaṃ [Pg.75] pādakaṃ katvā aggamaggaṃ adhigantvā arahatte ṭhitassa cittaṃ sabbaso rūpehi nissaṭaṃ nāma hoti. Tassa hi phalasamāpattito vuṭṭhāya vīmaṃsanatthaṃ rūpābhimukhaṃ cittaṃ pesentassa. Idamakkhātanti samathayānikānaṃ vasena heṭṭhā cattāro vārā gahitā. Idaṃ pana sukkhavipassakassa vasenāti āha ‘‘suddhasaṅkhāre’’tiādi. ‘‘Puna sakkāyo natthī’’ti uppannanti ‘‘idāni me sakkāyappabandho natthī’’ti vīmaṃsantassa uppannaṃ.

然而，此中特殊之处在于：当说到特殊时，以该禅那为基础等，被认为是无特殊之处，所以在第二、第三次重复中完全没有提及，但在第四次重复中，为了显示“这也是特殊的”，所以说“此处应当结合究竟出离的阿罗汉果”。因为以无色定(arūpajjhāna)为基础，证得最高道(aggamagga)并安住于阿罗汉果位的人，他的心完全从色法中出离。当他从果定(phalasamāpatti)出定后，为了观察而将心转向色法时，即是如此。这是就奢摩他行者(samathayānika)的情形，在前面举了四个例子。现在这是就纯观行者(sukkhavipassaka)的情形来说，所以说“纯粹诸行”等。“不再有有身”生起时，是观察“现在我已没有有身相续”而生起的。

Nissāraṇīyasuttavaṇṇanā niṭṭhitā.

《出离经》释义终。

Brāhmaṇavaggavaṇṇanā niṭṭhitā.

婆罗门品释义终。

Catutthapaṇṇāsakaṃ niṭṭhitaṃ.

第四五十经终。

5. Pañcamapaṇṇāsakaṃ

5. 第五五十经

(21) 1. Kimilavaggo

(21) 1. 金毗罗品

1-4. Kimilasuttādivaṇṇanā

1-4. 金毗罗经等释义

201-4. Pañcamassa [Pg.76] paṭhamadutiyāni uttānatthāneva. Tatiye adhivāsanaṃ khamanaṃ, paresaṃ dukkaṭaṃ duruttañca paṭivirodhākaraṇena attano upari āropetvā vāsanaṃ adhivāsanaṃ, tadeva khantīti adhivāsanakkhanti. Subhe ratoti sūrato, suṭṭhu vā pāpato orato virato sorato, tassa bhāvo soraccaṃ. Tenāha ‘‘soraccenāti sucisīlatāyā’’ti. Sā hi sobhanakammaratatā, suṭṭhu vā pāpato oratabhāvo viratatā. Catutthe natthi vattabbaṃ.

201-4. 第五品的初二经义理浅显。第三经中，“容忍”(adhivāsanaṃ)即是堪忍(khamanaṃ)；不加反抗，将他人的恶作与恶语加于自身而忍受，即是“容忍”，此即“忍耐”(khanti)，故称“容忍之忍”(adhivāsanakkhanti)。“善乐者”(sūrata)是乐于善法之人，或从恶法中妥善远离、止息者为“贤善者”(sorata)，其状态即是“贤善”(soracca)。因此说“以贤善故，即以净戒故”(soraccenāti sucisīlatāyā)。因为那是乐于善业，或从恶法中妥善远离、止息的状态。第四经无甚可说。

Kimilasuttādivaṇṇanā niṭṭhitā.

《金毗罗经》等释义终。

5. Cetokhilasuttavaṇṇanā

5. 心结经释义

205. Pañcame cetokhilā nāma atthato vicikicchā kodho ca. Te pana yasmiṃ santāne uppajjanti, tassa kharabhāvo kakkhaḷabhāvo hutvā upatiṭṭhanti, pageva attanā sampayuttacittassāti āha ‘‘cittassa thaddhabhāvā’’ti. Yathā lakkhaṇapāripūriyā gahitāya sabbā satthu rūpakāyasirī gahitā eva nāma hoti evaṃ sabbaññutāya sabbadhammakāyasirī gahitā eva nāma hotīti tadubhayavatthukameva kaṅkhaṃ dassento ‘‘sarīre kaṅkhamāno’’tiādimāha. Vicinantoti dhammasabhāvaṃ vīmaṃsanto. Kicchatīti kilamati. Vinicchetuṃ na sakkotīti sanniṭṭhātuṃ na sakkoti. Ātapati kileseti ātappaṃ, sammāvāyāmoti āha ‘‘ātappāyāti kilesasantāpanavīriyakaraṇatthāyā’’ti. Punappunaṃ yogāyāti bhāvanaṃ punappunaṃ yuñjanāya. Satatakiriyāyāti bhāvanāya nirantarappayogāya.

205. 第五经中，“心结”(cetokhilā)就义理而言，即是疑惑与瞋恚。它们若在某人的心相续中生起，就会使之变得粗硬顽固，更何况是与它们相应的心，所以说“心的僵硬状态”(cittassa thaddhabhāvā)。正如以圆满的相好把握了导师色身的全部庄严，以一切知智把握了法身的全部庄严，此二者皆为疑惑的对象，为显示此，而说“于身怀疑”等语。“思择”(Vicinanto)即是审察诸法的自性。“苦恼”(Kicchati)即是疲倦。“不能决断”(Vinicchetuṃ na sakkoti)即是无法确定。“烧尽烦恼”(Ātapati kileseti)即是“热忱”(ātappa)，也就是正精进(sammāvāyāma)，故说“为热忱故”(ātappāya)即是“为作烧尽烦恼之精进故”。“为反复相应故”(Punappunaṃ yogāya)即是为了一再投入修行。“为恒常行作故”(Satatakiriyāya)即是为了不间断地运用修行。

Paṭivedhadhamme kaṅkhamānoti ettha kathaṃ lokuttaradhamme kaṅkhā pavattīti? Na ārammaṇakaraṇavasena, anussutākāraparivitakkaladdhe parikappitarūpe kaṅkhā [Pg.77] pavattatīti dassento āha ‘‘vipassanā…pe… vadanti, taṃ atthi nu kho natthīti kaṅkhatī’’ti. Sikkhāti cettha pubbabhāgasikkhā veditabbā. Kāmañcettha visesuppattiyā mahāsāvajjatāya ceva saṃvāsanimittaṃ ghaṭanāhetu abhiṇhuppattikatāya ca sabrahmacārīsūti kopassa visayo visesetvā vutto, aññatthāpi kopo na cetokhiloti na sakkā viññātunti keci. Yadi evaṃ vicikicchāyapi ayaṃ nayo āpajjati, tasmā yathārutavasena gahetabbaṃ.

“于通达法怀疑”(Paṭivedhadhamme kaṅkhamāno)一句，此处如何对出世间法生起怀疑呢？（答：）不是通过将其作为所缘，而是对由听闻、思索所获得的构想之相生起怀疑。为显示此，而说：“有人说有观(vipassanā)……等，那到底是有还是没有呢？”而心生怀疑。此处的“学”(sikkhā)应知为前分学。有人说：“诚然，此处因对方的殊胜成就、重大过失、共住的因缘、接触的频繁，而特别指出了对同梵行者的瞋恚作为心结的对象，但这并不意味着对其他对象的瞋恚就不是心结。”若如此，此理亦适用于疑惑，是故应按经文所说而理解。

Cetokhilasuttavaṇṇanā niṭṭhitā.

《心结经》释义终。

6-8. Vinibandhasuttādivaṇṇanā

6-8. 心缚经等释义

206-8. Chaṭṭhe pavattituṃ appadānavasena kusalacittaṃ vinibandhantīti cetasovinibandhā. Taṃ pana vinibandhantā muṭṭhiggāhaṃ gaṇhantā viya hontīti āha ‘‘cittaṃ vinibandhitvā’’tiādi. Kāmagiddho puggalo vatthukāmepi kilesakāmepi assādeti abhinandatīti vuttaṃ ‘‘vatthukāmepi kilesakāmepī’’ti. Attano kāyeti attano nāmakāye, attabhāve vā. Bahiddhārūpeti paresaṃ kāye anindriyabaddharūpe ca. Udaraṃ avadihati upacinoti pūretīti udarāvadehakaṃ. Seyyasukhanti seyyāya sayanavasena uppajjanakasukhaṃ. Samparivattakanti samparivattitvā. Paṇidhāyāti taṇhāvaseneva paṇidahitvā. Iti pañcavidhopi lobhaviseso eva ‘‘cetovinibandho’’ti vuttoti veditabbo. Sattamaṭṭhamesu natthi vattabbaṃ.

206-8. 第六，以不布施故，束缚善心，是为心结。束缚（善心）者，犹如紧握不放，故说“束缚其心”等。贪欲之人于事物欲和烦恼欲都感到快乐和欢喜，所以说“于事物欲与烦恼欲”。“于己身”即于己名身，或于自体。“于外色”即于他人之身和非根所系的色法。“贪食腹满”（udarāvadehakaṃ）是指腹部不断积聚和充满。“卧乐”（seyyasukha）是指因卧床睡眠而产生的快乐。“辗转反侧”（samparivattakaṃ）是指辗转反侧。“希求”（paṇidhāya）是指以渴爱而希求。应当知道，这五种贪的差别，都称为“心结”。第七和第八（经）没有要说的。

Vinibandhasuttādivaṇṇanā niṭṭhitā.

《心结经》等释义终。

9-10. Gītassarasuttādivaṇṇanā

9-10. 歌咏经等释义

209-210. Navame āyatako nāma gītassaro taṃ taṃ vattaṃ bhinditvā akkharāni vināsetvā pavattoti āha ‘‘āyatakenā’’tiādi. Dhammehi suttavattaṃ nāma atthi, gāthāvattaṃ nāma atthi, taṃ vināsetvā atidīghaṃ kātuṃ na vaṭṭati. Dhammañhi bhāsantena caturassena vattena parimaṇḍalāni [Pg.78] padabyañjanāni dassetabbāni. ‘‘Anujānāmi, bhikkhave, sarabhañña’’nti (cūḷava. 249) ca vacanato sarena dhammaṃ bhaṇituṃ vaṭṭati. Sarabhaññe kira taraṅgavattadhotakavattabhāgaggahakavattādīni dvattiṃsa vattāni atthi. Tesu yaṃ icchati, taṃ kātuṃ labhatīti. Dasame natthi vattabbaṃ.

209-210. 第九，“拉长音”（āyatako）是指破坏经文原有的格律，毁坏音节而吟诵的歌声，所以说“以拉长方式”等。法中有经文格律（suttavattaṃ），有偈颂格律（gāthāvattaṃ），破坏这些格律，过度延长是不允许的。说法的人应该用四方（caturassa）的格律，来展现圆满的文句。佛说：“诸比丘，我允许歌咏（sarabhañña）”（《小品》249），所以可以用歌调说法。据说歌咏有三十二种格律，如波浪格律、夺达咖（dhotaka）格律、分段格律等，可以随意使用。第十（经）没有要说的。

Gītassarasuttādivaṇṇanā niṭṭhitā.

《歌咏经》等释义终。

Kimilavaggavaṇṇanā niṭṭhitā.

《金毗罗品》释义终。

(22) 2. Akkosakavaggo

（22）2. 诃责品

1-2. Akkosakasuttādivaṇṇanā

1-2. 诃责经等释义

211-2. Dutiyassa paṭhame dasahi akkosavatthūhi akkosakoti ‘‘bālosi, mūḷhosi, oṭṭhosi, goṇosi, gadrabhosī’’tiādinā dasahi akkosavatthūhi akkosako. ‘‘Hotu, muṇḍakasamaṇa, adaṇḍo ahanti karosi, idāni te rājakulaṃ gantvā daṇḍaṃ āropessāmī’’tiādīni vadanto paribhāsako nāmāti āha ‘‘bhayadassanena paribhāsako’’ti. Lokuttaradhammā apāyamaggassa paripanthabhāvato paripantho nāmāti āha ‘‘lokuttaraparipanthassa chinnattā’’ti, lokuttarasaṅkhātassa apāyamaggaparipanthassa chinnattāti attho. Dutiye natthi vattabbaṃ.

211-2. 第二经初，以十种辱骂事由而辱骂者，如：“你是愚人，你是痴人，你是骆驼，你是牛，你是驴”等十种辱骂事由。说“好吧，秃头沙门，你以为自己不会受罚，我现在就去王宫让你受罚”等语，以示怖畏而詈骂者，名为“詈骂者”。出世间法是恶趣道之障碍，故名为“障碍”。故说“已断出世间障碍”，意即断除了名为恶趣道障碍的出世间法。第二（经）无可说。

Akkosakasuttādivaṇṇanā niṭṭhitā.

《诃责经》等释义终。

3-10. Sīlasuttādivaṇṇanā

3-10. 戒经等释义

213-220. Tatiye (dī. ni. ṭī. 2.149) dussīloti ettha du-saddo abhāvattho ‘‘duppañño’’tiādīsu (ma. ni. 1.449) viya, na garahaṇatthoti āha ‘‘asīlo nissīlo’’ti. Bhinnasaṃvaroti ettha samādinnasīlo kenaci kāraṇena sīlabhedaṃ patto, so tāva bhinnasaṃvaro hotu. Yo pana sabbena sabbaṃ asamādinnasīlo ācārahīno, so kathaṃ bhinnasaṃvaro nāma hotīti[Pg.79]? Sopi sādhusamācārassa pariharaṇīyassa bheditattā bhinnasaṃvaro eva nāma. Vinaṭṭhasaṃvaro saṃvararahitoti hi vuttaṃ hoti. Taṃ taṃ sippaṭṭhānaṃ. Māghātakāleti ‘‘mā ghātetha pāṇīna’’nti evaṃ māghātaghosanaṃ ghositadivase. Abbhuggacchati pāpako kittisaddo. Ajjhāsayena maṅku hotiyeva vippaṭisāribhāvato.

213-220. 第三，于“恶戒者”（dussīlo）一词中，“du-”是无义，如“劣慧者”（duppañño）等词（《中部》1.449）一样，并非呵斥义，故说“无戒、离戒”。于“破护”（bhinnasaṃvaro）一词中，已受持戒者因某缘由而破戒，他可称为“破护者”。但那完全未受持戒、无行仪者，如何能称为“破护者”呢？他也因破坏了善行者应远离之事，故亦名为“破护者”。此即是说“毁坏防护、远离防护”。“彼彼技艺处”（Taṃ taṃ sippaṭṭhānaṃ）。“于禁杀时”（Māghātakāle）是指在宣告“莫杀生”（mā ghātetha pāṇīnaṃ）的日子。恶名声远扬。因有追悔，其心意自然羞愧。

Tassāti dussīlassa. Samādāya vattitaṭṭhānanti uṭṭhāya samuṭṭhāya katakāraṇaṃ. Āpāthaṃ āgacchatīti taṃ manaso upaṭṭhāti. Ummīletvā idhalokanti ummīlanakāle attano puttadārādivasena idhalokaṃ passati. Nimīletvā paralokanti nimīlanakāle gatinimittupaṭṭhānavasena paralokaṃ passati. Tenāha ‘‘cattāro apāyā’’tiādi. Pañcamapadanti ‘‘kāyassa bhedā’’tiādinā vutto pañcamo ādīnavakoṭṭhāso. Vuttavipariyāyenāti vuttatthāya ādīnavakathāya vipariyāyena ‘‘appamatto taṃ taṃ kasivaṇijjādiṃ yathākālaṃ sampādetuṃ sakkotī’’tiādinā. Pāsaṃsaṃ sīlamassa atthīti sīlavā. Sīlasampannoti sīlena samannāgato sampannasīloti evamādikaṃ pana atthavacanaṃ sukaranti anāmaṭṭhaṃ. Catutthādīni uttānatthāneva.

“彼”（tassa）是指恶戒者。“受持而行之处”（samādāya vattitaṭṭhānaṃ）是指起身活动时所造之业。“进入范围”（āpāthaṃ āgacchati）是指它呈现于心中。“睁眼见此世”是指睁眼时，因自己的妻儿等而见到此世。“闭眼见来世”是指闭眼时，因趣之相呈现而见到来世。因此说“四恶趣”等。“第五句”（pañcamapadaṃ）是指以“身坏”等所说的第五部分过患。“以所说之反面”是指与前述过患之说相反，如“不放逸者能适时完成农耕、商业等”。“有可赞之戒”（pāsaṃsaṃ sīlamassa atthīti sīlavā）是有戒者。“戒具足”（sīlasampanno）是指具足戒、圆满戒，此类词义解释容易，故不赘述。第四等（经）意义明显。

Sīlasuttādivaṇṇanā niṭṭhitā.

《戒经》等释义终。

Akkosakavaggavaṇṇanā niṭṭhitā.

《诃责品》释义终。

(23) 3. Dīghacārikavaggo

（23）3. 长途游行品

1-10. Paṭhamadīghacārikasuttādivaṇṇanā

1-10. 初长途游行经等释义

221-230. Tatiyassa paṭhamādīni suviññeyyāni. Pañcame raho nisajjāya āpajjatīti ‘‘yo pana bhikkhu mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappeyya, pācittiya’’nti imasmiṃ sikkhāpade (pāci. 290) vuttaṃ āpattiṃ āpajjati. Paṭicchanne āsane āpajjatīti ‘‘yo pana bhikkhu mātugāmena raho paṭicchanne āsane nisajjaṃ kappeyya, pācittiya’’nti imasmiṃ vuttaṃ āpattiṃ āpajjati. Mātugāmassa uttari chappañcavācāhi dhammaṃ desento [Pg.80] āpajjatīti ‘yo pana bhikkhu mātugāmassa uttari chappañcavācāhi dhammaṃ deseyya aññatra viññunā purisaviggahenā’’ti (pāci. 63) evaṃ vuttaṃ āpattiṃ āpajjati. Tenāha ‘‘tesaṃ tesaṃ sikkhāpadānaṃ vasena veditabbānī’’ti. Chaṭṭhādīni uttānatthāni.

221-230. 第三品最初的几部经容易理解。第五，“因独坐而违犯”是指触犯了此学处：“若有比丘与妇女一对一于隐蔽处设置座位，犯波逸提”（《波逸提》290）。“因于遮蔽座而违犯”是指触犯了此学处：“若有比丘与妇女于隐蔽、遮蔽之座设置座位，犯波逸提”。“为妇女说法超过五六句而违犯”是指触犯了此学处：“若有比丘为妇女说法超过五六句，除非有具智男子在场，犯波逸提”（《波逸提》63）。因此说：“应依彼彼学处而知”。第六等（经）意义明显。

Paṭhamadīghacārikasuttādivaṇṇanā niṭṭhitā.

《初长途游行经》等释义终。

Dīghacārikavaggavaṇṇanā niṭṭhitā.

《长途游行品》释义终。

231-302. Catutthavaggādīni uttānatthāni.

231-302. 第四品等意义明显。

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

如是《满足希求》，即《增支部义注》中

Pañcakanipātavaṇṇanāya anuttānatthadīpanā samattā.

《五集释义》之未明义阐释究竟。

. Namo tassa bhagavato arahato sammāsambuddhassa.

礼敬彼世尊、阿拉汉、正等正觉者。

Aṅguttaranikāye

增支部

Chakkanipāta-ṭīkā

六集复注

1. Paṭhamapaṇṇāsakaṃ

1. 初五十经

1. Āhuneyyavaggo

1. 应请品

1. Paṭhamaāhuneyyasuttavaṇṇanā

1. 初应请经释义

1. Chakkanipātassa [Pg.81] paṭhame cakkhunā rūpaṃ disvāti nissayavohārena vuttaṃ. Sasambhārakaniddesoyaṃ yathā ‘‘dhanunā vijjhatī’’ti, tasmā nissayasīsena nissitassa gahaṇaṃ daṭṭhabbaṃ. Tenāyamattho ‘‘cakkhudvāre rūpārammaṇe āpāthagate taṃ rūpaṃ cakkhuviññāṇena disvā’’ti. Neva sumano hotīti javanakkhaṇe iṭṭhe ārammaṇe rāgaṃ anuppādento neva sumano hoti gehassitapemavasenapi maggena sabbaso rāgassa samucchinnattā. Na dummanoti aniṭṭhe adussanto na dummano. Pasādaññathattavasenapi iṭṭhepi aniṭṭhepi majjhattepi ārammaṇe na samaṃ sammā ayoniso gahaṇaṃ asamapekkhanaṃ. Ayañcassa paṭipatti sativepullappattiyā paññāvepullappattiyā cāti āha ‘‘sato sampajāno hutvā’’ti. Satiyā yuttattā sato. Sampajaññena yuttattā sampajāno. Ñāṇuppattipaccayarahitakālepi pavattibhedanato ‘‘satatavihāro kathito’’ti vuttaṃ. Satatavihāroti khīṇāsavassa niccavihāro sabbadā pavattanakavihāro. Ṭhapetvā hi samāpattivelaṃ bhavaṅgavelañca khīṇāsavā imināva chaḷaṅgupekkhāvihārena viharanti.

1. 六集第一，“以眼见色”是依止的说法。这犹如“以弓射”一样是包含工具的解释，所以应理解为以依止为首，把握被依止者。其义是：“在眼门，当色所缘现前时，以眼识见到那个色。”不喜：在速行刹那，面对可意所缘时，不生起贪爱，故不喜；也因为通过道，对家的爱执已完全断除。不忧：面对不可意所缘时，不生起嗔恚，故不忧。而且，由于净色根状态不变，对于可意、不可意以及中性的所缘，他都平等看待，没有不如理的执取和不省察。而他的行持是由于正念圆满和智慧圆满，故说“具念正知”。与念相应，故是具念；与正知相应，故是正知。即使在没有生起智慧的因缘时，也因为行相的差异，故说“被称为恒常安住”。恒常安住，是漏尽者恒常的安住，是时时现行的安住。因为漏尽者除了入定和有分心的时候，都是以这六支舍而安住。

Ettha ca ‘‘chasu dvāresupi upekkhako viharatī’’ti iminā chaḷaṅgupekkhā kathitā. ‘‘Sampajāno’’ti vacanato pana cattāri ñāṇasampayuttacittāni labbhanti tehi vinā sampajānatāya asambhavato. Satatavihārabhāvato aṭṭha mahākiriyacittāni labbhanti. ‘‘Neva sumano na dummano’’ti vacanato aṭṭha mahākiriyacittāni, hasituppādo, voṭṭhabbanañcāti dasa cittāni labbhanti. Rāgadosasahajātānaṃ somanassadomanassānaṃ abhāvo tesampi sādhāraṇoti chaḷaṅgupekkhāvasena āgatānaṃ imesaṃ satatavihārānaṃ somanassaṃ kathaṃ labbhatīti ce? Āsevanato. Kiñcāpi [Pg.82] khīṇāsavo iṭṭhāniṭṭhepi ārammaṇe majjhatto viya bahulaṃ upekkhako viharati attano parisuddhapakatibhāvāvijahanato, kadāci pana tathā cetobhisaṅkhārābhāve yaṃ taṃ sabhāvato iṭṭhaṃ ārammaṇaṃ, tassa yāthāvasabhāvaggahaṇavasenapi arahato cittaṃ pubbāsevanavasena somanassasahagataṃ hutvā pavattateva.

此处，由“于六门中安住于舍”一句，说明了六支舍。由“正知”一词，则可得四种智相应心，因为无智则正知不成。由于是恒常安住，可得八种大唯作心。由“不喜不忧”一语，则可得八种大唯作心、生笑心及确定心，共十种心。问：若说贪嗔俱生的喜忧之不存在，对这十种心也是共通的，那么，由六支舍而来的这些恒常安住中，如何能获得喜呢？答：由于串习。漏尽者对于可意和不可意的所缘，虽因不舍自身清净本性而多如中立者般安住于舍，但有时在没有那样的心行时，对于自性为可意的所缘，阿罗汉的心也能把握其真实自性，并因往昔的串习而生起喜俱行心。

Paṭhamaāhuneyyasuttavaṇṇanā niṭṭhitā.

《初应供经》释义终。

2-7. Dutiyaāhuneyyasuttādivaṇṇanā

2-7. 第二应供经等释义

2-7. Dutiye (visuddhi. 2.380) anekavihitanti anekavidhaṃ nānappakāraṃ. Iddhividhanti iddhikoṭṭhāsaṃ. Paccanubhotīti paccanubhavati, phusati sacchikaroti pāpuṇātīti attho. Idānissa anekavihitabhāvaṃ dassento ‘‘ekopi hutvā’’tiādimāha. Tattha ‘‘ekopi hutvā’’ti iminā karaṇato pubbeva pakatiyā ekopi hutvā. Bahudhā hotīti bahūnaṃ santike caṅkamitukāmo vā sajjhāyaṃ kātukāmo vā pañhaṃ pucchitukāmo vā hutvā satampi sahassampi hoti. Āvibhāvaṃ tirobhāvanti ettha āvibhāvaṃ karoti, tirobhāvaṃ karotīti ayamattho. Idameva hi sandhāya paṭisambhidāyaṃ (paṭi. ma. 3.11) vuttaṃ – ‘‘āvibhāvanti kenaci anāvuṭaṃ hoti appaṭicchannaṃ vivaṭaṃ, tirobhāvanti kenaci āvuṭaṃ hoti paṭicchannaṃ pihitaṃ paṭikujjita’’nti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāseti ettha tirokuṭṭanti parakuṭṭaṃ, kuṭṭassa parabhāganti vuttaṃ hoti. Esa nayo itaresu. Kuṭṭoti ca gehabhittiyā etaṃ adhivacanaṃ. Pākāroti gehavihāragāmādīnaṃ parikkhepapākāro. Pabbatoti paṃsupabbato vā pāsāṇapabbato vā. Asajjamānoti alaggamāno seyyathāpi ākāse viya.

2-7. 二～七、第二（经）中（《清净道论》2.380）：“种种”指多种多样、各式各样。“神变”指神通的范畴。“体验”即亲身体验、接触、实现、获得之义。现在为了显示其多种变化，故说“或为一身”等。其中“或为一身”指在造作之前，本性原为一身。“变为多身”指想要在众人面前经行、诵读或提问时，就变成百身千身。“显现、隐没”，此处其义为：使其显现、使其隐没。正是针对这点，《无碍解道》（Paṭi. ma. 3.11）说：“显现，即不为任何物所覆盖，无遮蔽，显露；隐没，即为某物所覆盖，有遮蔽，封闭，遮掩。”“穿墙、穿壁、穿山无碍，犹如于空”中，“穿墙”指墙的另一边，即墙的另一部分之义。其余类推。“墙”(kuṭṭa)是房壁的同义词。“壁”(pākāra)指房屋、寺院、村落等的围墙。“山”指土山或石山。“无碍”即不黏着，犹如在虚空中一样。

Ummujjanimujjanti ettha ummujjanti uṭṭhānaṃ vuccati. Nimujjanti saṃsīdanaṃ. Ummujjañca nimujjañca ummujjanimujjaṃ. Udakepi abhijjamāneti ettha yaṃ udakaṃ akkamitvā saṃsīdati, taṃ bhijjamānanti vuccati, viparītaṃ abhijjamānaṃ. Pallaṅkena gacchati. Pakkhī [Pg.83] sakuṇoti pakkhehi yuttasakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasatīti ettha candimasūriyānaṃ dvācattālīsayojanasahassassa upari caraṇena mahiddhikatā, tīsu dīpesu ekakkhaṇe ālokakaraṇena mahānubhāvatā veditabbā. Evaṃ uparicaraṇaālokakaraṇehi mahiddhike mahānubhāve. Parāmasatīti gaṇhāti, ekadese vā chupati. Parimajjatīti samantato ādāsatalā viya parimajjati. Yāva brahmalokāpīti brahmalokampi paricchedaṃ katvā. Kāyena vasaṃ vattetīti tatra brahmaloke kāyena attano vasaṃ vatteti.

“于地出没”：此处“出”指升起，“没”指沉下。“出”与“没”合为“出没”。“于水上行走不沉”：此处，若踩水而沉，称为“可破”；反之则为“不破”。“趺坐而行”。“如鸟有翼”指有翅膀的鸟。“此日月有大神力、大威力，以手触之、摸之”：此处，日月于四万二千由旬之上运行，故有大神力；于一刹那间照亮三洲，故有大威力。如是，因于高空运行及普照光明而有大神力、大威力。“触之”指抓住，或触及其一部分。“摸之”指如擦拭镜面般周遍抚摸。“乃至梵天界”指以梵天界为范围。“身得自在”指于彼梵天界，其身得以随心所欲。

Dibbāya sotadhātuyāti ettha dibbasadisattā dibbā. Devatānañhi sucaritakammanibbattā pittasemharuhirādīhi apalibuddhā upakkilesavimuttatāya dūrepi ārammaṇasampaṭicchanasamatthā dibbā pasādasotadhātu hoti. Ayañcāpi imassa bhikkhuno vīriyabhāvanābalena nibbattā ñāṇasotadhātu tādisāyevāti dibbasadisattā dibbā. Apica dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbā. Savanaṭṭhena nijjīvaṭṭhena ca sotadhātu. Sotadhātukiccakaraṇena sotadhātu viyātipi sotadhātu. Tāya sotadhātuyā. Visuddhāyāti suddhāya nirupakkilesāya. Atikkantamānusikāyāti manussūpacāraṃ atikkamitvā saddasavane mānusikaṃ maṃsasotadhātuṃ atikkantāya vītivattetvā ṭhitāya. Ubho sadde suṇātīti dve sadde suṇāti. Katame dve? Dibbe ca mānuse ca, devānañca manussānañca saddeti vuttaṃ hoti. Etena padesapariyādānaṃ veditabbaṃ. Ye dūre santike cāti ye saddā dūre paracakkavāḷepi, ye ca santike antamaso sadehasannissitapāṇakasaddāpi, te suṇātīti vuttaṃ hoti. Etena nippadesapariyādānaṃ veditabbaṃ.

“以天耳界”：此处，因“与天相似”而称“天”。诸天之净耳界由善业而生，不受胆汁、痰、血等所染，远离随烦恼，故能接受远处的所缘。此比丘由精进修习之力所生的智耳界亦复如是，故因与天相似而称“天”。再者，因依天住而得，且自身亦依止天住，故称“天”。因有听闻作用及无命根性，故称“耳界”。又因其作用如耳界，故亦称“耳界”。“以天耳界”即“以彼耳界”。“清净的”意为纯净、无随烦恼。“超越人耳的”意为超越人类范围，在听闻声音上，已超越、越过人类的肉耳界而住。“听闻两种声音”即听闻两类声音。是哪两类？即天声与人声，亦即诸天与人类的声音。当知此为部分涵盖。“无论远近”，即远在其他轮围世界的声音，以及近至自身体内微小生物的声音，皆能听闻。当知此为完全涵盖。

Parasattānanti attānaṃ ṭhapetvā sesasattānaṃ. Parapuggalānanti idampi iminā ekatthameva. Veneyyavasena pana desanāvilāsena ca byañjananānattaṃ kataṃ. Cetasā cetoti attano cittena tesaṃ cittaṃ. Pariccāti paricchinditvā. Pajānātīti sarāgādivasena nānappakārato jānāti. Sarāgaṃ vā cittantiādīsu pana aṭṭhalobhasahagatacittaṃ sarāgaṃ cittanti veditabbaṃ. Avasesaṃ cātubhūmakaṃ kusalābyākatacittaṃ vītarāgaṃ. Dve [Pg.84] domanassacittāni, dve vicikicchuddhaccacittānīti imāni pana cattāri cittāni imasmiṃ duke saṅgahaṃ na gacchanti. Keci pana therā tānipi saṅgaṇhanti. Duvidhaṃ pana domanassacittaṃ sadosaṃ cittaṃ nāma. Sabbampi cātubhūmakaṃ kusalābyākatacittaṃ vītadosaṃ. Sesāni dasa akusalacittāni imasmiṃ duke saṅgahaṃ na gacchanti. Keci pana therā tānipi saṅgaṇhanti. Samohaṃ vītamohanti ettha pana pāṭipuggalikanayena vicikicchuddhaccasahagatadvayameva samohaṃ. Mohassa pana sabbākusalesu sambhavato dvādasavidhampi akusalacittaṃ samohaṃ cittanti veditabbaṃ. Avasesaṃ vītamohaṃ. Thinamiddhānugataṃ pana saṃkhittaṃ, uddhaccānugataṃ vikkhittaṃ. Rūpāvacarārūpāvacaraṃ mahaggataṃ, avasesaṃ amahaggataṃ. Sabbampi tebhūmakaṃ sauttaraṃ, lokuttaraṃ anuttaraṃ. Upacārappattaṃ appanāppattañca samāhitaṃ, ubhayamappattaṃ asamāhitaṃ. Tadaṅgavikkhambhanasamucchedappaṭippassaddhinissaraṇavimuttiṃ pattaṃ pañcavidhampi etaṃ vimuttaṃ, vimuttimappattaṃ vā avimuttanti veditabbaṃ.

“其他有情（之心）”是指，将自己排除在外，其余有情之心。“其他个人（之心）”也是同样的意义，只是为了随顺所化者以及说法之庄严，才使用了不同的表达方式。以心知心，是用自己的心去了知他们的心。遍知，即是辨知。了知，即是以贪等种种方式而知。于“有贪心”等（诸心中），当知与八种贪俱行之心为“有贪心”。其余四地之善心与无记心为“离贪心”。两种忧俱行心，两种疑、掉举俱行心，这四种心不摄于此二分法中。但有些长老亦摄入之。两种忧俱行心名为“有瞋心”。一切四地之善心与无记心皆为“离瞋心”。其余十种不善心不摄于此二分法中。但有些长老亦摄入之。于“有痴心、离痴心”，此处依个别而言，仅疑、掉举相应之二心为“有痴心”。然因痴遍于一切不善，故当知十二种不善心皆为“有痴心”。其余为“离痴心”。与昏沉、睡眠相应者为“沉没心”，与掉举相应者为“散乱心”。色界、无色界（之心）为“广大心”，其余为“非广大心”。一切三地（之心）为“有上心”，出世间（之心）为“无上心”。已达近行定与安止定者为“等持心”，未达此二者为“非等持心”。已证得支分解脱、镇伏解脱、正断解脱、安息解脱、出离解脱此五种解脱的心，当知为“已解脱心”；未证得解脱的心，则为“未解脱心”。

Anekavihitanti (pārā. aṭṭha. 1.12) anekavidhaṃ, anekehi vā pakārehi pavattitaṃ saṃvaṇṇitanti attho. Pubbenivāsanti samanantarātītabhavaṃ ādiṃ katvā tattha tattha nivutthasantānaṃ. Anussaratīti khandhapaṭipāṭivasena, cutipaṭisandhivasena vā anugantvā anugantvā sarati. Seyyathidaṃ – ekampi jātiṃ…pe… pubbenivāsaṃ anussaratīti. Tattha ekampi jātinti ekampi paṭisandhimūlaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. Esa nayo dvepi jātiyotiādīsupi. Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo, vaḍḍhamāno vivaṭṭakappoti veditabbo. Tattha saṃvaṭṭena saṃvaṭṭaṭṭhāyī gahito hoti taṃmūlakattā, vivaṭṭena vivaṭṭaṭṭhāyī. Evañhi sati yāni tāni ‘‘cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Saṃvaṭṭo saṃvaṭṭaṭṭhāyī vivaṭṭo vivaṭṭaṭṭhāyī’’ti (a. ni. 4.156) vuttāni, tāni pariggahitāni honti.

“多种多样”是指多种，或者以多种方式进行叙述或描述。“宿住”是指从最近的过去世开始，在彼处彼处居住的生命流。“随念”即通过五蕴的次第，或者死与结生的连接，跟随而忆念。例如：忆念一世……乃至……忆念宿住。其中“忆念一世”是指一个结生为开始，以死亡为结束，属于一有期所摄的五蕴相续。这个方法也适用于“忆念二世”等等。至于“多个坏劫”等等，当知衰减的劫是坏劫，增长的劫是成劫。于此，以“坏劫”一词亦含摄了坏住劫，因其为根本；以“成劫”一词亦含摄了成住劫。这样一来，如经中所说“诸比丘，有此四种劫之阿僧祇。是哪四种呢？坏、坏住、成、成住”，即被含摄了。

Amutrāsinti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gahiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā āsiṃ. Evaṃnāmoti tisso vā phusso vā. Evaṃgottoti gotamo vā kaccāyano vā kassapo vā. Idamassa atītabhave attano nāmagottānussaraṇavasena vuttaṃ. Sace pana tasmiṃ kāle attano vaṇṇasampattilūkhapaṇītajīvikabhāvaṃ [Pg.85] sukhadukkhabahulataṃ appāyukadīghāyukabhāvaṃ vā anussaritukāmo hoti, tampi anussaratiyeva. Tenāha ‘‘evaṃvaṇṇo…pe… evamāyupariyanto’’ti. Tattha evaṃvaṇṇoti odāto vā sāmo vā. Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. Evaṃsukhadukkhappaṭisaṃvedīti anena pakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ sukhadukkhānaṃ paṭisaṃvedī. Evamāyupariyantoti evaṃ vassasataparimāṇāyupariyanto vā caturāsītikappasahassāyupariyanto vā. So tato cuto amutra udapādinti so ahaṃ tato bhavato yonito gahito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto punaamukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sakkanikāye vā udapādiṃ. Tatrāpāsinti tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. Evaṃnāmotiādi vuttanayameva.

“在彼处”指我在那个坏劫(saṃvaṭṭakappa)中，曾在那个有(bhava)、生处(yoni)、趣(gati)、识住(viññāṇaṭṭhiti)、有情居(sattāvāsa)或有情类(sattanikāya)中存在。“名叫某某”指名叫帝沙（Tissa）或富沙(Phussa)。“氏为某某”指氏为乔达摩(Gotama)、迦旃延(Kaccāyana)或迦叶(Kassapa)。这是指他根据回忆过去世的名字和氏族而说的。如果在那时他想回忆自己当时的容貌的圆满或粗劣、生活的粗劣或精细、苦乐的多少、寿命的长短等，也能回忆起来。因此说“容貌如此...乃至...寿命终结如此”。其中“容貌如此”指肤色是白皙(odāta)或黝黑(sāma)。“食物如此”指食物是稻米肉食或是自然成熟的果实。“感受苦乐如此”指以这种方式感受身心所产生的有染(sāmisa)或无染(nirāmisa)等各种苦乐。“寿命终结如此”指寿命终结是以百年为限或是以八万四千劫为限。“从那里死后，生于彼处”指我从那个有、生处、趣、识住、有情居或有情类死后，又在某个有、生处、趣、识住、有情居或有情类中出生。“在那里也”指在那个有、生处、趣、识住、有情居或有情类中又曾存在。“名叫某某”等的含义如前面所说。

Apica amutrāsinti idaṃ anupubbena ārohantassa yāvadicchakaṃ anussaraṇaṃ. So tatoti paṭinivattantassa paccavekkhaṇaṃ, tasmā ‘‘idhūpapanno’’ti imissā idhūpapattiyā anantarameva uppattiṭṭhānaṃ sandhāya ‘‘amutra udapādi’’nti idaṃ vuttanti veditabbaṃ. Tatrāpāsinti evamādi panassa tatrāpi imissā upapattiyā antare upapattiṭṭhāne nāmagottādīnaṃ anussaraṇadassanatthaṃ vuttaṃ. So tato cuto idhūpapannoti svāhaṃ tato anantaruppattiṭṭhānato cuto idha amukasmiṃ nāma khattiyakule vā brāhmaṇakule vā nibbattoti. Itīti evaṃ. Sākāraṃ sauddesanti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ. Nāmagottena hi satto ‘‘tisso kassapo’’ti uddisīyati, vaṇṇādīhi ‘‘sāmo odāto’’ti nānattato paññāyati, tasmā nāmagottaṃ uddeso, itare ākārā.

此外，“我曾在那处”是指（修行者）依次追溯时，能随意愿而随念。“他从彼处”是指（追溯后）返回时的审察。因此当知，“于彼处生”此语，是针对紧邻此次“于此处生”之前的出生地而说。至于“我亦曾在彼处”等语，是为了开示在（更早的）那一世与此世之间的另一世中，也能随念其姓名、氏族等情况。“他从彼处死后转生于此”，意思是说，我从那个紧邻的出生之处死去之后，转生到此处某个刹帝利家族(khattiyakula)或婆罗门家族(brāhmaṇakula)中。像这样。“具有相状与指称”，是指以姓名氏族为指称，以容貌肤色等为相状。因为有情是通过姓名氏族来指称的，例如“帝沙（Tissa）”、“迦叶(Kassapa)”等，而通过容貌等特征来辨识其差异，例如“黝黑(sāma)”、“白皙(odāta)”等，所以姓名氏族是指称，其余的是相状。

Dibbenātiādīsu dibbasadisattā dibbaṃ. Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavimuttatāya dūrepi ārammaṇasampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti. Idañcāpi vīriyabhāvanābalena nibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ. Dibbavihāravasena paṭiladdhattā attano ca dibbavihārasannissitattāpi dibbaṃ. Ālokapariggahena mahājutikattāpi [Pg.86] dibbaṃ. Tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ. Taṃ sabbaṃ saddasatthānusārena veditabbaṃ. Dassanaṭṭhena cakkhu. Cakkhukiccakaraṇena cakkhumivātipi cakkhu. Cutūpapātadassanena diṭṭhivisuddhihetuttā visuddhaṃ. Yo hi cutimeva passati, na upapātaṃ, so ucchedadiṭṭhiṃ gaṇhāti. Yo upapātameva passati, na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti. Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigataṃ ativattati, tasmā taṃ dassanaṃ diṭṭhivisuddhihetu hoti. Ubhayampi cetaṃ buddhaputtā passanti. Tena vuttaṃ ‘‘cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha’’nti. Manussūpacāraṃ atikkamitvā rūpadassanena atikkantamānusakaṃ, mānusaṃ vā maṃsacakkhuṃ atikkantattā atikkantamānusakanti veditabbaṃ. Tena dibbena cakkhunā visuddhena atikkantamānusakena.

在“以天（眼）”等（词）中，因与天相似，故为“天”。诸天由善业所生的净眼，不为胆汁、痰、血等所染，因远离随烦恼，故能接受远处的所缘，此为天眼。此由精进与修习之力所生的智眼亦复如是，因与天相似，故为“天”。因依天住而得，且自身亦依于天住，故为“天”。因以光明遍取而具大光明，故为“天”。因能见穿墙等色而具大行境，故为“天”。这一切应依声教（语法）了知。因见之义，故为“眼”。因行眼之作用，如眼一般，故亦为“眼”。因见死生，为见清净之因，故为“清净”。若人只见死，不见生，则执断见。若人只见生，不见死，则执新有情显现之见。若人见此二者，因其超越此两种见，故彼见为见清净之因。佛子见此二者。是故说：“因见死生，为见清净之因，故为清净”。因超越人之行境而见色，故为“超人”。或因超越人之肉眼，故应知为“超人”。以彼清净、超人之天眼。

Satte passatīti manussānaṃ maṃsacakkhunā viya satte oloketi. Cavamāne upapajjamāneti ettha cutikkhaṇe vā upapattikkhaṇe vā dibbacakkhunā daṭṭhuṃ na sakkā. Ye pana āsannacutikā idāni cavissanti, te cavamānāti, ye ca gahitappaṭisandhikā sampatinibbattā ca, te upapajjamānāti adhippetā. Te evarūpe cavamāne upapajjamāne ca passatīti dasseti. Hīneti mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite uññāte. Paṇīteti amohanissandayuttattā tabbiparīte. Suvaṇṇeti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte. Dubbaṇṇeti dosanissandayuttattā aniṭṭhākantāmanāpavaṇṇayutte, virūpavirūpetipi attho. Sugateti sugatigate, alobhanissandayuttattā vā aḍḍhe mahaddhane. Duggateti duggatigate, lobhanissandayuttattā vā dalidde appannapāne.

“见诸有情”，即如人以肉眼观看有情。于“死时、生时”，此处，于死刹那或生刹那，天眼不能见。然而，那些临死、即将死者，意为“死时”；那些已取结生、已再生者，意为“生时”。显示（天眼）见如是死时与生时者。“下劣”，即因与痴的等流相应，故于种姓、家族、财富等方面下劣、被轻蔑、被鄙视。“胜妙”，即因与无痴的等流相应，故与彼相反。“好色”，即因与无瞋的等流相应，故具足可喜、可爱、可意之色。“恶色”，即因与瞋的等流相应，故具足不可喜、不可爱、不可意之色，亦有“丑陋”之义。“善趣”，即往善趣者；或因与无贪的等流相应，故为富裕、大富者。“恶趣”，即往恶趣者；或因与贪的等流相应，故为贫穷、少饮食者。

Yathākammūpageti yaṃ yaṃ kammaṃ upacitaṃ, tena tena upagate. Kāyaduccaritenātiādīsu duṭṭhu caritaṃ kilesapūtikattāti duccaritaṃ. Kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyaduccaritaṃ. Itaresupi eseva nayo. Samannāgatāti samaṅgibhūtā. Ariyānaṃ upavādakāti buddhapaccekabuddhasāvakānaṃ ariyānaṃ antamaso gihisotāpannānampi anatthakāmā hutvā antimavatthunā vā guṇaparidhaṃsanena vā upavādakā, akkosakā garahakāti vuttaṃ hoti. Micchādiṭṭhikāti viparītadassanā[Pg.87]. Micchādiṭṭhikammasamādānāti micchādiṭṭhivasena samādinnanānāvidhakammā, yepi micchādiṭṭhimūlakesu kāyakammādīsu aññepi samādāpenti.

“随业而往”，即随其所造之业而往。于“身恶行”等（词）中，因被烦恼所腐蚀，故恶行为“恶行”。由身所作之恶行，或由身所生之恶行，为“身恶行”。于其他（语、意恶行）亦同此理。“具足”，即成就。“诽谤圣者”，即对佛、独觉佛、声闻圣者，乃至对在家须陀洹(sotāpanna)，心怀不善，或以最终事（破根本戒），或以毁损功德而诽谤、辱骂、呵斥。“邪见者”，即颠倒见者。“邪见业受持者”，即以邪见受持种种业者，以及劝导他人在以邪见为根的身业等中受持者。

Kāyassa bhedāti upādinnakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇā. Atha vā kāyassa bhedāti jīvitindriyassūpacchedā. Paraṃ maraṇāti cuticittato uddhaṃ. Apāyanti evamādi sabbaṃ nirayavevacanameva. Nirayo hi saggamokkhahetubhūtā puññasammatā ayā apetattā, sukhānaṃ vā āyassa abhāvā apāyo. Dukkhassa gati paṭisaraṇanti duggati, dosabahulatāya vā duṭṭhena kammena nibbattā gatīti duggati. Vivasā nipatanti tattha dukkaṭṭakārinoti vinipāto, vinassantā vā ettha patanti sambhijjamānaṅgapaccaṅgāti vinipāto. Natthi ettha assādasaññito ayoti nirayo.

“身坏”，即舍弃所取之蕴。“死后”，即其后执取新生之蕴。或者，“身坏”，即命根断绝。“死后”，即死心之后。“恶趣”等，皆为地狱之同义词。地狱因远离被认为是天界与解脱之因的福德，或因无乐之福(āya)，故为“恶趣”(apāyo)。苦之趣向、归宿，故为“恶趣”(duggati)；或因多瞋，或因恶业所生之趣，故为“恶趣”。作恶者无助地堕于其中，故为“堕处”(vinipāto)；或于其中毁灭、肢节破碎而堕落，故为“堕处”。于此无名为“味”之福(ayo)，故为“地狱”(nirayo)。

Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. Tiracchānayoni hi apāyo sugatito apetattā, na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayañca. So hi apāyo ceva duggati ca sugatito apetattā dukkhassa ca gatibhūtattā, na tu vinipāto asurasadisaṃ avinipatitattā. Vinipātaggahaṇena asurakāyaṃ. So hi yathāvuttena atthena apāyo ceva duggati ca sabbasamussayehi vinipatitattā vinipātoti vuccati. Nirayaggahaṇena avīciādikamanekappakāraṃ nirayamevāti. Upapannāti upagatā, tattha abhinibbattāti adhippāyo. Vuttavipariyāyena sukkapakkho veditabbo. Ayaṃ pana viseso – tattha sugatiggahaṇena manussāgatipi saṅgayhati, saggaggahaṇena devagatiyeva. Tattha sundarā gatīti sugati. Rūpādīhi visayehi suṭṭhu aggoti saggo. So sabbopi lujjanappalujjanaṭṭhena lokoti ayamettha saṅkhepo. Vitthāro pana sabbākārena visuddhimaggasaṃvaṇṇanāto gahetabbo. Tatiyādīni uttānatthāni.

或者，以“恶趣”(apāya)一词表示畜生道。畜生道确为“恶趣”，因远离善趣；但非“恶道”(duggati)，因有大威德之龙王等生于其中。以“恶道”一词表示饿鬼界。彼既为“恶趣”亦为“恶道”，因远离善趣且为苦之趣向；但非“堕处”(vinipāto)，因不像阿修罗那样堕落。以“堕处”一词表示阿修罗众。彼如前述之义，既为“恶趣”亦为“恶道”，且因从一切（福乐）中堕落，故称“堕处”。以“地狱”(niraya)一词表示无间地狱等种种地狱。“生”，即往、于彼处再生之意。与所说相反，当知为白品。此为差别：彼处以“善趣”(sugati)一词亦摄人趣，以“天”(sagga)一词则唯摄天趣。彼处，美妙之趣，故为“善趣”。于色等境极为殊胜，故为“天”。此一切皆因毁坏、败坏之义而为“世间”(loko)，此为简说。广说则应从《清净道论释》中全面了知。第三等（经）义明显。

Dutiyaāhuneyyasuttādivaṇṇanā niṭṭhitā.

《第二应供经》等释义终。

8. Anuttariyasuttavaṇṇanā

8. 无上经释义

8. Aṭṭhame [Pg.88] natthi etesaṃ uttarāni visiṭṭhānīti anuttarāni, anuttarāni eva anuttariyāni yathā ‘‘anantameva anantariya’’nti āha ‘‘niruttarānī’’ti. Dassanānuttariyaṃ nāma phalavisesāvahattā. Esa nayo sesesupi. Sattavidhaariyadhanalābhoti sattavidhasaddhādilokuttaradhanalābho. Sikkhāttayassa pūraṇanti adhisīlasikkhādīnaṃ tissannaṃ sikkhānaṃ pūraṇaṃ. Tattha pūraṇaṃ nippariyāyato asekkhānaṃ vasena veditabbaṃ. Kalyāṇaputhujjanato paṭṭhāya hi satta sekhā tisso sikkhā pūrenti nāma, arahā paripuṇṇasikkhoti. Iti imāni anuttariyāni lokiyalokuttarāni kathitāni.

8. 于第八（经），无有比此更上、更殊胜者，故为“无上”；“无上”即“无上法”，犹如“无边即无间”。说为“无有更上”。所谓“见无上”，因其能带来殊胜之果。此理亦通于其余。“得七种圣财”，即得信等七种出世间财。“圆满三学”，即圆满增上戒学等三学。于此，圆满当知为无学之究竟圆满。从善凡夫开始，七有学可名为圆满三学，而阿罗汉为圆满学。如是，此等世间与出世间之无上法已被宣说。

Anuttariyasuttavaṇṇanā niṭṭhitā.

《无上经》释义终。

9. Anussatiṭṭhānasuttavaṇṇanā

9. 随念处经释义

9. Navame anussatiyo eva diṭṭhadhammikasamparāyikādihitasukhānaṃ kāraṇabhāvato ṭhānānīti anussatiṭṭhānāni. Buddhaguṇārammaṇā satīti yathā buddhānussati visesādhigamassa ṭhānaṃ hoti, evaṃ ‘‘itipi so bhagavā’’tiādinā buddhaguṇe ārabbhe uppannā sati. Evaṃ anussarato hi pīti uppajjati, so taṃ pītiṃ khayato vayato paṭṭhapetvā arahattaṃ pāpuṇāti. Upacārakammaṭṭhānaṃ nāmetaṃ gihīnampi labbhati. Upacārakammaṭṭhānanti ca paccakkhato upacārajjhānāvahaṃ kammaṭṭhānaparamparāya sammasanaṃ yāva arahattā lokiyalokuttaravisesāvahaṃ. Esa nayo sabbattha.

9. 第九，随念本身是现世与来世等利益安乐之因，故称“随念处”。以佛陀功德为所缘之念，例如佛随念是证得殊胜成就的处所，即缘于“彼世尊……”等佛陀功德而生起的念。如此随念者会生起喜，他通过审察此喜的坏灭与消逝，能证得阿罗汉果。此近行业处，在家人亦可获得。所谓“近行业处”，是指直接带来近行禅的业处，通过次第观修，能带来直至阿罗汉果的世间与出世间殊胜成就。此理通于一切处。

Anussatiṭṭhānasuttavaṇṇanā niṭṭhitā.

《随念处经》释义终。

10. Mahānāmasuttavaṇṇanā

10. 摩诃男经释义

10. Dasame tasmiṃ samayeti buddhāguṇānussaraṇasamaye. Rāgapariyuṭṭhitanti rāgena pariyuṭṭhitaṃ. Pariyuṭṭhānappattipi, rāgena vā saṃhitaṃ cittaṃ [Pg.89] araññamiva corehi tena pariyuṭṭhitanti vuttaṃ, tassa pariyuṭṭhānaṭṭhānabhāvatopi pariyuṭṭhitarāganti attho. Byañjanaṃ pana anādiyitvā atthamattaṃ dassento ‘‘uppajjamānena rāgena uṭṭhahitvā gahita’’nti āha. Ujukamevāti pageva kāyavaṅkādīnaṃ apanītattā cittassa ca anujubhāvakarānaṃ mānādīnaṃ abhāvato, rāgādipariyuṭṭhānābhāvena vā oṇatiuṇṇativirahato ujubhāvameva gataṃ. Atha vā ujukamevāti kammaṭṭhānassa thinaṃ middhaṃ otiṇṇatāya līnuddhaccavigamato majjhimasamathanimittappaṭipattiyā ujubhāvameva gataṃ. Aṭṭhakathaṃ nissāyāti bhavajātiādīnaṃ padānaṃ atthaṃ nissāya. Atthavedanti vā hetuphalaṃ paṭicca uppannaṃ tuṭṭhimāha. Dhammavedanti hetuṃ paṭicca uppannaṃ tuṭṭhiṃ. ‘‘Ārakattā araha’’nti anussarantassa hi yadidaṃ bhagavato kilesehi ārakattaṃ, so hetu. Ñāpako cettha hetu adhippeto, na kārako sampāpako. Tatonena ñāyamāno arahattattho phalaṃ. Iminā nayena sesapadesupi hetuso phalavipāko veditabbo. Dhammānussatiādīsupi hi ādimajjhapariyosānakalyāṇatādayo suppaṭipattiādayo ca tattha tattha hetubhāvena niddiṭṭhāyeva. Dhammūpasaṃhitanti yathāvuttahetuphalasaṅkhātaguṇūpasaṃhitaṃ.

10. 第十，“那时”是指忆念佛陀功德的时候。“被贪欲所缠”是说被贪欲所占据。也可以指达到被占据的状态，或者心与贪欲相应，就像森林被强盗占据那样，所以说被贪欲所缠；又因其具有被缠的状态，故其义为“被贪欲所缠”。不过不拘泥于文字，只说明意思时说：‘生起的贪欲占据并控制了心’。“正直”是指由于消除了身体的弯曲等，心也没有导致不正直的傲慢等因素，或者因为没有贪欲等占据，远离了低靡与高举，所以完全保持正直。或者说“正直”是指修习业处时摆脱了昏沉与睡眠的侵袭，消除了懈怠与掉举，通过中道寂止相的修习而完全保持正直。“依据义注”是指根据“有”、“生”等词的含义。“知义乐”是指由于因果而生起的喜乐。“知法乐”是指由于因缘而生起的喜乐。‘因远离故为阿罗汉’是说忆念世尊远离烦恼的功德，这就是因。这里指示的是能令了知的因，不是能令成就的因。由此了知阿罗汉的意义就是果。按照这个方法，其余语句中的因果之义也应当这样理解。在法随念等修习中，初、中、后善等特性和善行等，在各处都被说明为因。“与法相应”是指如前所说的与因果所包含的功德相应。

Mahānāmasuttavaṇṇanā niṭṭhitā.

《摩诃男经》释义终。

Āhuneyyavaggavaṇṇanā niṭṭhitā.

《应供品》释义终。

2. Sāraṇīyavaggo

2. 摄顺品

1. Paṭhamasāraṇīyasuttavaṇṇanā

1. 初摄顺经释义

11. Dutiyassa paṭhame saritabbayuttakāti anussaraṇārahā. Mijjati siniyhati etāyāti mettā, mittabhāvo. Mettā etassa atthīti mettaṃ, kāyakammaṃ. Taṃ pana yasmā mettāsahagatacittasamuṭṭhānaṃ, tasmā vuttaṃ ‘‘mettena cittena kātabbaṃ kāyakamma’’nti. Esa nayo sesadvayepi. Imānīti mettakāyakammādīni. Bhikkhūnaṃ vasena āgatāni tesaṃ seṭṭhaparisabhāvato. Yathā pana bhikkhunīsupi labbhanti, evaṃ gihīsupi labbhanti catuparisasādhāraṇattāti taṃ dassento ‘‘bhikkhūnañhī’’tiādimāha. Bhikkhuno [Pg.90] sabbampi anavajjakāyakammaṃ ābhisamācārikakammantogadhamevāti āha ‘‘mettena cittena…pe… kāyakammaṃ nāmā’’ti. Bhattivasena pavattiyamānā cetiyabodhīnaṃ vandanā mettāsiddhāti katvā tadatthāya gamanaṃ ‘‘mettaṃ kāyakamma’’nti vuttaṃ. Ādi-saddena cetiyabodhibhikkhūsu vuttāvasesāpacāyanādivasena pavattamettāvasena pavattaṃ kāyikaṃ kiriyaṃ saṅgaṇhāti.

11. 第二经初句，“应被忆念”(saritabbayuttaka)，即值得忆念(anussaraṇārahā)。“慈”(mettā)，是因此而柔软、滋润，即友谊(mittabhāvo)。有慈，故为“慈”(mettaṃ)，指身业。此（慈身业）乃由慈俱心所生，故说‘应以慈心所作之身业’。其余二者，理趣亦同。此等即慈身业等。此乃就比丘而说，因其为最胜之众。然为示此法通于四众，比丘尼、在家众亦可得，故说‘比丘……’等。比丘一切无过失的身业，皆摄于威仪业中，故说‘以慈心……乃至……名为身业’。因食物等事，为成就慈心而礼敬塔庙、菩提树，为此而去，亦称“慈身业”。“等”字，摄于对塔庙、菩提树、比丘等所作之其余恭敬等，由慈心所发起的身体行为。

Tepiṭakampi buddhavacanaṃ kathiyamānanti adhippāyo. Tepiṭakampi buddhavacanaṃ paripucchanaatthakathanavasena pavattiyamānameva mettaṃ vacīkammaṃ nāma hitajjhāsayena pavattitabbato. Tīṇi sucaritānīti kāyavacīmanosucaritāni. Cintananti evaṃ cintanamattampi manokammaṃ, pageva paṭipannā bhāvanāti dasseti.

“三藏佛语”是指正在被讲述的佛语。三藏佛语以问答和解释的方式进行，这本身就是名为慈语业，因为它应当以利益他人的心态来说。三种善行是指身善行、语善行和意善行。仅仅是思惟，也属于意业，更何况实际修行和修习，这表明了这一点。

Āvīti pakāsaṃ. Pakāsabhāvo cettha yaṃ uddissa taṃ kāyakammaṃ karīyati, tassa sammukhabhāvatoti āha ‘‘sammukhā’’ti. Rahoti appakāsaṃ. Appakāsatā ca yaṃ uddissa taṃ kāyakammaṃ karīyati, tassa apaccakkhabhāvatoti āha ‘‘parammukhā’’ti. Sahāyabhāvagamanaṃ tesaṃ purato. Tesu karontesuyeva hi sahāyabhāvagamanaṃ sammukhā kāyakammaṃ nāma hoti. Ubhayehīti navakehi therehi ca. Paggayhāti paggaṇhitvā uddhaṃ katvā kevalaṃ ‘‘devo’’ti avatvā guṇehi thirabhāvajotanaṃ ‘‘devatthero’’ti vacanaṃ paggayha vacanaṃ. Mamattabodhanaṃ vacanaṃ mamāyanavacanaṃ. Ekantaparammukhassa manokammassa sammukhatā nāma viññattisamuṭṭhāpanavasena hoti, tañca kho loke kāyakammanti pākaṭaṃ paññātaṃ. Hatthavikārādīni anāmasitvā eva dassento ‘‘nayanāni ummīletvā’’tiādimāha. Kāmaṃ mettāsinehasiniddhānaṃ nayanānaṃ ummīlanā pasannena mukhena olokanañca mettaṃ kāyakammameva, yassa pana cittassa vasena nayanānaṃ mettāsinehasiniddhatā mukhassa ca pasannatā, taṃ sandhāya vuttaṃ ‘‘mettaṃ manokammaṃ nāmā’’ti.

“公开”(āvī)是显露。此处的“公开性”是指针对某人而作的身业，因为是当面(sammukha)的，所以说“当面”。“隐蔽”(raho)是不显露。“不显露性”是指针对某人而作的身业，因为非亲见(apaccakkha)，所以说“背地”(parammukha)。“同行共处”是在他们面前。只有在他们正在行动时，同行共处才名为当面身业。“二者”是指新学比丘与长老比丘。“高举”(paggayha)就是举起、提升，不说“天”而用功德坚固地照耀，说“天长老”就是高举言辞。表示所属关系的言辞就是“我的”言辞。纯粹背地意业的当面性，是通过表业(viññatti)生起的方式而存在，而这在世间被明确地认知为身业。不涉及手势等动作而作说明，所以说“睁眼”等语。慈爱浸润的眼睛睁开与清净面容的注视，固然是慈身业；然而使眼睛浸润慈爱、面容清净的心，是针对此心而说“慈意业”。

Lābha-saddo kammasādhano ‘‘lābhā vata, bho, laddho’’tiādīsu viya. So cettha ‘‘dhammaladdhā’’ti vacanato atītakālikoti āha ‘‘cīvarādayo laddhapaccayā’’ti. Dhammato āgatāti dhammikā, parisuddhagamanā paccayā. Tenāha ‘‘dhammaladdhā’’ti. Imameva hi atthaṃ dassetuṃ ‘‘kuhanādī’’tiādi [Pg.91] vuttaṃ. Na sammā gayhamānā hi dhammaladdhā nāma na hontīti tappaṭisedhanatthaṃ pāḷiyaṃ ‘‘dhammaladdhā’’ti vuttaṃ. Deyyaṃ dakkhiṇeyyañca appaṭivibhattaṃ katvā bhuñjatīti appaṭivibhattabhogī nāma hoti. Tenāha ‘‘dve paṭivibhattāni nāmā’’tiādi. Cittena vibhajananti etena cittuppādamattenapi vibhajanaṃ paṭivibhattaṃ nāma, pageva payogatoti dasseti. Cittena vibhajanapubbakaṃ vā kāyena vibhajananti mūlameva dassetuṃ ‘‘evaṃ cittena vibhajana’’nti vuttaṃ. Tena cittuppādamattena paṭivibhāgo kātabboti dasseti. Appaṭivibhattanti bhāvanapuṃsakaniddeso, appaṭivibhattaṃ lābhaṃ bhuñjatīti kammaniddeso vā. Taṃ neva gihīnaṃ deti attano ājīvasodhanatthaṃ. Na attanā paribhuñjati ‘‘mayhaṃ asādhāraṇabhogitā mā hotū’’ti. Paṭiggaṇhanto ca…pe… passatīti iminā āgamanato paṭṭhāya sādhāraṇabuddhiṃ upaṭṭhāpeti. Evaṃ hissa sādhāraṇabhogitā sukarā, sāraṇīyadhammo cassa pūro hoti.

“利得”(lābha)一词是作业的用法(kammasādhana)，如在“朋友啊，确实获得了利得”等句中。于此，由于“如法所得”(dhammaladdhā)是过去时态，故说“衣等是已获得的资具”。从法而来，故为“如法的”，即来源清净的资具。因此说“如法所得”。为了显示此义，才说“欺诈等”。若非正当取得，则不名为“如法所得”，为否定此，圣典中才说“如法所得”。将应施物与应供物不加分别而受用，故名为“不分别受用者”(appaṭivibhattabhogī)。因此说“有两种分别”等。“以心分别”，此句显示，仅以心念生起亦名为“分别”，何况实际行动。或者，为显示其根本，说“如是以心分别”，意指先以心分别，后以身分别。此显示应仅以心念生起便作分别。“不分别”(appaṭivibhattaṃ)是抽象意义的中性词解释(bhāvanapuṃsakaniddeso)，或者如“受用不分别的利得”是作业格的解释(kammaniddeso)。他既不为净化自己的生计而将其给予在家人，也不独自享用，心想：“愿我勿成为非共同受用者。”“在接受时……乃至……看见”，此句显示从获得之时起，即安立共同受用之心。如此，他的共同受用便易于成就，其可忆念法(sāraṇīyadhamma)亦得以圆满。

Atha vā paṭiggaṇhanto ca…pe… passatīti iminā tassa lābhassa tīsu kālesu sādhāraṇato ṭhapanaṃ dassitaṃ. Paṭiggaṇhanto ca saṅghena sādhāraṇaṃ hotūti iminā paṭiggahaṇakālo dassito. Gahetvā…pe… passatīti iminā paṭiggahitakālo. Tadubhayaṃ pana tādisena pubbabhāgena vinā na hotīti atthasiddho purimakālo. Tayidaṃ paṭiggahaṇato pubbevassa hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggaṇhissāmī’’ti, paṭiggaṇhantassa hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggaṇhāmī’’ti, paṭiggahetvā hoti ‘‘saṅghena sādhāraṇaṃ hotūti hi paṭiggahitaṃ mayā’’ti. Evaṃ tilakkhaṇasampannaṃ katvā laddhaṃ lābhaṃ osāraṇalakkhaṇaṃ avikopetvā paribhuñjanto sādhāraṇabhogī appaṭivibhattabhogī ca hoti.

或者，“在接受时……乃至……看见”，此句显示了该利得在三时中皆被设为共同所有。“在接受时，愿与僧团(saṅgha)共同”，此句显示了接受之时。“已接受……乃至……看见”，此句显示了已接受之时。然而，此二者若无如此的前分(pubbabhāga)则不会发生，故从义理上成立了更早的时刻。即：在接受之前，他想：“我将为与僧团共同而接受”；在接受之时，他说：“我正为与僧团共同而接受”；在接受之后，他说：“我确是为与僧团共同而接受了。”如此，将获得的利得做成具足三相，不破坏其归属(osāraṇa)之相而受用者，即是共同受用者(sādhāraṇabhogī)与不分别受用者(appaṭivibhattabhogī)。

Imaṃ pana sāraṇīyadhammanti imaṃ catutthaṃ saritabbayuttadhamaṃ. Na hi…pe… gaṇhanti, tasmā sādhāraṇabhogitā dussīlassa natthīti ārambhopi tāva na sambhavati, kuto pūraṇanti adhippāyo. Parisuddhasīloti iminā lābhassa dhammikabhāvaṃ dasseti. Vattaṃ akhaṇḍentoti iminā appaṭivibhattabhogitaṃ sādhāraṇabhogitañca dasseti. Sati pana tadubhaye sāraṇīyadhammo pūrito eva hotīti āha ‘‘pūretī’’ti. Odissakaṃ katvāti etena anodissakaṃ katvā pituno, ācariyupajjhāyādīnaṃ vā [Pg.92] therāsanato paṭṭhāya dentassa sāraṇīyadhammoyeva hotīti dasseti. Dātabbanti avassaṃ dātabbaṃ. Sāraṇīyadhammo panassa na hoti paṭijaggaṭṭhāne odissakaṃ katvā dinnattā. Tenāha ‘‘palibodhajagganaṃ nāma hotī’’ti. Muttapalibodhassa vaṭṭati amuttapalibodhassa pūretuṃ asakkuṇeyyattā. Yadi evaṃ sabbena sabbaṃ sāraṇīyadhammaṃ pūrentassa odissakadānaṃ vaṭṭati, na vaṭṭatīti? No na vaṭṭati yuttaṭṭhāneti dassento ‘‘tena panā’’tiādimāha. Iminā odissakadānaṃ panassa na sabbattha vāritanti dasseti. Gilānādīnañhi odissakaṃ katvā dānaṃ appaṭivibhāgapakkhikaṃ ‘‘asukassa na dassāmī’’ti paṭikkhepassa abhāvato. Byatirekappadhāno hi paṭibhāgo. Tenāha ‘‘avasesa’’ntiādi. Adātumpīti pi-saddena dātumpi vaṭṭatīti dasseti. Tañca kho karuṇāyanavasena, na vattaparipūraṇavasena, tasmā dussīlassapi atthikassa sati sambhave dātabbaṃ. Dānañhi nāma na kassaci nivāritaṃ.

“此可忆念法(sāraṇīyadhamma)”，即此第四种应被忆念之法。确实……他们不接受，因此恶戒者无法共同受用，连开始都不可能，何况圆满呢？此是其义。“戒行清净”，此句显示了利得的如法性。“行持不缺”，此句显示了不分别受用与共同受用。若此二者存在，可忆念法即得圆满，故说“使其圆满”。“作了指定(odissakaṃ katvā)”，此句显示，若不作指定，而是从长老座开始，依次施予父亲、阿阇梨、戒师(upajjhāya)等，这才是可忆念法。“应施予”，意指必须施予。但若为照顾之故而作指定布施，则非可忆念法，因其是为守护挂碍(palibodhajagganaṃ)而作的指定布施。故说“名为守护挂碍”。此法适宜于已解脱挂碍者，因未解脱挂碍者无法圆满。若然，对已完全圆满可忆念法者，指定布施是否可行？为示在适当情况下可行，故说“然而，由彼……”等。此句显示指定布施并非在所有情况下都被禁止。因为对病人等作指定布施，属于不分别的一方，因无“我不给某人”的排斥。分别(paṭibhāga)主要是基于排除(byatireka)。故说“其余……”等。“亦可不施”，其中的“亦”字显示亦可施予。但这应是出于悲悯，而非为圆满义务，因此对有需求的恶戒者，若有条件亦应施予。布施，实不禁止任何人。

Susikkhitāyāti sāraṇīyapūraṇavidhimhi susikkhitāya, sukusalāyāti attho. Idāni tassa kosallaṃ dassetuṃ ‘‘susikkhitāya hī’’tiādi vuttaṃ. Dvādasahi vassehi pūrehi, na tato oranti iminā tassa duppūrataṃ dasseti. Tathā hi so mahapphalo mahānisaṃso diṭṭhadhammikehipi tāvagarutarehi phalānisaṃsehi anugatoti taṃsamaṅgī ca puggalo visesalābhī ariyapuggalo viya loke acchariyabbhutadhammasamannāgato hoti. Tathā hi so duppajahadānamayassa sīlamayassa puññassa paṭipakkhadhammaṃ sudūre vikkhambhitaṃ katvā visuddhena cetasā loke pākaṭo paññāto hutvā viharati. Tassimamatthaṃ byatirekato anvayato ca vibhāvetuṃ ‘‘sace hī’’tiādi vuttaṃ. Taṃ suviññeyyameva.

“善学”，意指于圆满可忆念法(sāraṇīyadhamma)之方法善于学习，即“极善巧”之义。为显示其善巧(kosalla)，今说“因为善学……”等。“以圆满十二年，不少于此”，此句显示了其难圆满性。确实，此法有大果、大利益，亦伴随着极为重大的现法果报与利益，具足此法之人(puggala)是殊胜的获益者，如圣人(ariyapuggala)一般，于世间具足稀有难得之法。确实，他已将与难舍之施及持戒所成福业的对立法远远镇伏，以清净心住于世间，声名显赫。为从顺、逆两方面阐明此义，故说“若是……”等。此义易于了知。

Idānissa samparāyike diṭṭhadhammike ca ānisaṃse dassetuṃ ‘‘evaṃ pūritasāraṇīyadhammassā’’tiādi vuttaṃ. Neva issā na macchariyaṃ hoti cirakālabhāvanāya vidhutabhāvato. Manussānaṃ piyo hoti pariccāgasīlatāya vissutattā. Tenāha ‘‘dadaṃ piyo hoti bhajanti naṃ bahū’’tiādi (a. ni. 5.34). Sulabhapaccayo hoti dānavasena uḷārajjhāsayānaṃ paccayalābhassa idhānisaṃsasabhāvato dānassa. Pattagatamassa diyyamānaṃ [Pg.93] na khīyati pattagatasseva dvādasavassikassa mahāvattassa avicchedena pūritattā. Aggabhaṇḍaṃ labhati devasikaṃ dakkhiṇeyyānaṃ aggato paṭṭhāya dānassa dinnattā. Bhaye vā…pe… āpajjanti deyyappaṭiggāhakavikappaṃ akatvā attani nirapekkhacittena cirakālaṃ dānassa pūritatāya pasāritacittattā.

为显示其于来世及现法的利益，今说“如是圆满可忆念法(sāraṇīyadhamma)者……”等。因长时修习而断除故，他无有嫉妒与悭吝。因乐于舍施之德而声名远播故，他为众人所爱。因此说：“布施者可爱，众人多亲近”等(增支部5.34)。他容易获得资具，因为布施的本质，即是能令具崇高意向者于此世获得资具作为其利益。虽将入于钵中之物施出，亦不穷尽，因其无间断地圆满了十二年的大行持。因总是从最上座开始布施给应供者，故他每日皆能获得最上等的物品。即使遭遇怖畏……亦不生起所施物与受施者的分别，因其长时以来以于己无所期望之心圆满布施，心已开展故。

Tatrāti tesu ānisaṃsesu vibhāvetabbesu. Imāni phalāni vatthūni kāraṇāni. Mahāgirigāmo nāma nāgadīpapasse eko gāmova. Alabhantāpīti appapuññatāya alābhino samānāpi. Bhikkhācāramaggasabhāganti sabhāgaṃ tabbhāgiyaṃ bhikkhācāramaggaṃ jānanti. Anuttarimanussadhammattā therānaṃ saṃsayavinodanatthañca ‘‘sāraṇīyadhammo me, bhante, pūrito’’ti āha. Tathā hi dutiyavatthusmimpi therena attā pakāsito. Daharakāle evaṃ kira sāraṇīyadhammapūrako ahosi. Manussānaṃ piyatāya sulabhapaccayatāyapi idaṃ vatthumeva. Pattagatākhīyanassa pana visesaṃ vibhāvanato ‘‘idaṃ tāva…pe… ettha vatthū’’ti vuttaṃ.

其中，即在那些应当被阐明的利益中。这些是果、故事、因。名为大山村(Mahāgirigāma)，只是龙岛(Nāgadīpa)旁的一个村庄。即使得不到，也是因为福薄而成为无所得者。“知道乞食道的相应部分”，是指知道那条属于乞食道的相应路段。因为具备无上人法，并且为了消除长老们的疑惑，所以说：“尊者，我已圆满摄益法。” 诚然，在第二个故事中，长老也展现了自己。据说他在年少时就已是如此圆满摄益法者。因为受人喜爱且易得资具，这也是此故事。另外，为了阐明钵中食物不尽的特别之处，所以说“这……（等等）……在此故事中”。

Giribhaṇḍamahāpūjāyāti cetiyagirimhi sakalalaṅkādīpe yojanappamāṇe samudde ca nāvāsaṅghāṭādike ṭhapetvā dīpapupphagandhādīhi kariyamānāya mahāpūjāya. Tassā ca paṭipattiyā avañjhabhāvavibhāvanatthaṃ ‘‘ete mayhaṃ pāpuṇissantī’’ti āha. Pariyāyenapi lesenapi. Anucchavikanti ‘‘sāraṇīyadhammapūrako’’ti yathābhūtapavedanaṃ tumhākaṃ anucchavikanti attho.

所谓山具大供养(Giribhaṇḍamahāpūjā)，是指在支提山(Cetiyagiri)以及整个楞伽岛(Laṅkādīpa)，在一由旬范围内的海上放置船筏等，用灯、花、香等进行的大供养。为了阐明其行道的不空性，所以说：“这些将到达我这里。” 也通过间接的方式，也通过含蓄的方式。“是合适的”(Anucchavikaṃ)的意思是，如实地宣说“我是圆满摄益法者”，对你们来说是合适的。

Anārocetvāva palāyiṃsu corabhayena. ‘‘Attano dujjīvikāyā’’tipi vadanti. Ahaṃ sāraṇīyadhammapūrikā, mama pattapariyāpannenapi sabbāpimā bhikkhuniyo yāpessantīti āha ‘‘mā tumhe tesaṃ gatabhāvaṃ cintayitthā’’ti. Vaṭṭissatīti kappissati. Therī sāraṇīyadhammapūrikā ahosi, therassa pana sīlatejeneva devatā ussukkaṃ āpajji.

未及告知便因惧怕盗贼而逃走了。他们也说“因为自己生活困苦”。“我是圆满摄益法者，即使仅以我钵中之物，也能让所有这些比丘尼维持生命”，所以她说“你们不必思虑他们的去向”。“将会适宜”(Vaṭṭissatīti)即是“将会恰当”(kappissati)。这位长老尼(Therī)是圆满摄益法者，而长老(Thera)则是仅以戒德威力，就使天神生起热忱。

Natthi etesaṃ khaṇḍanti akhaṇḍāni. Taṃ pana nesaṃ khaṇḍaṃ dassetuṃ ‘‘yassā’’tiādi vuttaṃ. Tattha upasampannasīlānaṃ uddesakkamena ādiantā veditabbā. Tenāha ‘‘sattasū’’tiādi. Na hi añño koci āpattikkhandhānaṃ [Pg.94] anukkamo atthi, anupasampannasīlānaṃ samādānakkamenapi ādiantā labbhanti. Pariyante chinnasāṭako viyāti tatrante dasante vā chinnavatthaṃ viya. Visadisudāharaṇañcetaṃ ‘‘akhaṇḍānī’’ti imassa adhikatattā. Evaṃ sesānampi udāharaṇāni. Khaṇḍikatā bhinnatā khaṇḍaṃ, taṃ etassa atthīti khaṇḍaṃ, sīlaṃ. Chiddantiādīsupi eseva nayo. Vemajjhe bhinnaṃ vinivijjhanavasena. Visabhāgavaṇṇena gāvī viyāti sambandho. Visabhāgavaṇṇena upaḍḍhaṃ tatiyabhāgagataṃ sambhinnavaṇṇaṃ sabalaṃ, visabhāgavaṇṇeheva bindūhi antarantarāhi vimissaṃ kammāsaṃ. Ayaṃ imesaṃ viseso. Sabalarahitāni asabalāni, tathā akammāsāni. Sīlassa taṇhādāsabyato mocanaṃ vivaṭṭūpanissayabhāvāpādanaṃ, tasmā taṇhādāsabyato mocanavacanena tesaṃ sīlānaṃ vivaṭṭūpanissayatamāha. Bhujissabhāvakaraṇatoti iminā bhujissakarāni bhujissānīti uttarapadalopenāyaṃ niddesoti dasseti. Yasmā vā taṃsamaṅgipuggalo serī sayaṃvasī bhujisso nāma hoti, tasmāpi bhujissāni. Aviññūnaṃ appamāṇatāya ‘‘viññuppasatthānī’’ti vuttaṃ. Suparisuddhabhāvena vā sampannattā viññūhi pasatthānīti viññuppasatthāni.

这些戒没有破损，是为无损。为了说明它们的破损，所以说“属于谁的”等语。这里，具足戒者的戒，其始末当以诵戒的次第来理解。因此说“七种”等。因为不存在其他犯戒蕴的次第，未具足戒者的戒，其始末则通过受持的次第而得知。“在边缘处如同被割裂的衣物般”，即指在末端或边缘，如同被割裂的衣物。这是一个不相似的例子，因为“无损”的状态更为优越。其余例证亦如此。破损、断裂即是“损”，此戒有此（损），故为“有损”之戒。在“有孔”等词中亦同此理。“中间断裂”指通过穿透而断裂。“与花色不均的母牛相似”是其关联。花色不均指一半或三分之一部分颜色混杂的斑驳(sabala)，与花色不均的斑点相间混杂的杂色(kammāsa)。这是它们之间的区别。无斑点的即无斑驳，也非杂色的。戒从渴爱奴役中解脱，即是引向还灭的依止，因此以“从渴爱奴役中解脱”之语说明这些戒的还灭依止性。“使成为自主”，以此说明“使成为自主的”即是“自主的”，这是通过省略后字所作的解释。或者因为与它相应的个人是自由的、自主的，故亦称为自主的。因为对无智者而言是不可估量的，故说“智者所赞”。或者因为极其清净而圆满，为智者所赞叹，故为“智者所赞”。

Taṇhādiṭṭhīhi aparāmaṭṭhattāti ‘‘imināhaṃ sīlena devo vā bhavissāmi devaññataro vā’’ti taṇhāparāmāsena, ‘‘imināhaṃ sīlena devo hutvā tattha nicco dhuvo sassato bhavissāmī’’ti diṭṭhiparāmāsena ca aparāmaṭṭhattā. Parāmaṭṭhunti ‘‘ayaṃ te sīlesu doso’’ti catūsu vipattīsu yāya kāyaci vipattiyā dassanena parāmaṭṭhuṃ, anuddhaṃsetuṃ codetunti attho. Sīlaṃ nāma avippaṭisārādipārampariyena yāvadeva samādhisampādanatthanti āha ‘‘samādhisaṃvattanikānī’’ti. Samādhisaṃvattanappayojanāni samādhisaṃvattanikāni.

“不为渴爱与邪见所执取”，即不因“我以此戒将成为天神，或某一类天神”的渴爱执取(taṇhāparāmāsa)，也不因“我以此戒生天后，将常住、稳固、永恒”的邪见执取(diṭṭhiparāmāsa)而被执取。“执取”(Parāmaṭṭhuṃ)，是指见到四种堕罪(vipatti)中的任何一种，认为“这是你戒律中的过失”，从而进行执取、攻击、谴责。戒，实乃通过无悔等次第，以成就定为目的，故说“能引生定”(samādhisaṃvattanikāni)。以引生定为作用的，即是能引生定者。

Samānabhāvo sāmaññaṃ, paripuṇṇacatupārisuddhibhāvena majjhe bhinnasuvaṇṇassa viya bhedābhāvato sīlena sāmaññaṃ sīlasāmaññaṃ, taṃ gato upagatoti sīlasāmaññagato. Tenāha ‘‘samānabhāvūpagatasīlo’’ti, sīlasampattiyā samānabhāvaṃ upagatasīlo sabhāgavuttikoti attho. Kāmaṃ puthujjanānampi catupārisuddhisīle nānattaṃ na siyā, taṃ pana na ekantikaṃ, idaṃ ekantikaṃ niyatabhāvatoti āha ‘‘natthi [Pg.95] maggasīle nānatta’’nti. Taṃ sandhāyetaṃ vuttanti maggasīlaṃ sandhāya taṃ ‘‘yāni tāni sīlānī’’tiādi vuttaṃ.

平等的状态即是平等性(sāmañña)。由于四遍净戒已圆满，故无差别，犹如纯金虽从中断裂亦无不同。由戒而来的平等性，即是戒平等性(sīlasāmañña)。已达到、已趋向于此，故称“已达戒平等性”。因此说“已达平等状态的戒”，意即因戒的成就而达到平等状态，具有同等的德行。诚然，凡夫的四遍净戒亦可无差异，但那并非绝对；此（圣道戒）是绝对的，因其确定性，故说“于道戒无差异”。“此乃指彼而言”，即是针对道戒而说“彼等诸戒”等语。

Yāyanti yā ayaṃ mayhañceva tumhākañca paccakkhabhūtā. Diṭṭhīti maggasammādiṭṭhi. Niddosāti niddhutadosā, samucchinnarāgādipāpadhammāti attho. Niyyātīti vaṭṭadukkhato nissarati niggacchati. Sayaṃ niyyantīyeva hi taṃsamaṅgipuggalaṃ vaṭṭadukkhato niyyāpetīti vuccati. Yā satthu anusiṭṭhi, taṃ karotīti takkaro, tassa, yathānusiṭṭhaṃ paṭipajjantassāti attho. Samānadiṭṭhibhāvanti sadisadiṭṭhibhāvaṃ saccasampaṭivedhena abhinnadiṭṭhibhāvaṃ.

“此”(Yāyaṃ)，即此已显现于我与你们的。“见”(Diṭṭhi)即是道正见。“无过失”(Niddosā)即已去除过失，意为已断除贪等恶法。“出离”(Niyyāti)即是从轮回苦中出离、离去。确实，因其自身能出离，故说它能引导具足此法的个人从轮回苦中出离。“能实行导师教导者”(takkaro)，即实行导师教导的人；“他的”(tassa)，意为“如教奉行者的”。“同见的状态”(Samānadiṭṭhibhāvaṃ)，即是相同的见解，通过洞见真理而达到的无差别见解。

Paṭhamasāraṇīyasuttavaṇṇanā niṭṭhitā.

《初忆念经》释义终。

2. Dutiyasāraṇīyasuttavaṇṇanā

2. 第二忆念经释义

12. Dutiye sabrahmacārīnanti sahadhammikānaṃ. Piyaṃ piyāyitabbakaṃ karontīti piyakaraṇā. Garuṃ garuṭṭhāniyaṃ karontīti garukaraṇā. Saṅgaṇhanatthāyāti saṅgahavatthuvisesabhāvato sabrahmacārīnaṃ saṅgahaṇāya saṃvattantīti sambandho. Avivadanatthāyāti saṅgahavatthubhāvato eva na vivadanatthāya. Sati ca avivadanahetubhūtasaṅgahakatte tesaṃ vasena sabrahmacārīnaṃ samaggabhāvo bhedābhāvo siddhoyevāti āha ‘‘sāmaggiyā’’tiādi.

12. 第二，“同梵行者”(sabrahmacārīnaṃ)即同法者。“作可爱事”(piyakaraṇā)，即做令人喜爱之事。“作可敬事”(garukaraṇā)，即做令人尊敬之事。“为摄受故”(Saṅgaṇhanatthāya)，其关联为：因其是摄受事的一种，故有助于摄受同梵行者。“为无诤故”(Avivadanatthāya)，正因其是摄受事，故不为争论。并且，当存在作为无诤之因的摄受行为时，凭借此，同梵行者的和合、无分裂便得以实现，故说“为和合”等。

Dutiyasāraṇīyasuttavaṇṇanā niṭṭhitā.

《第二忆念经》释义终。

3. Nissāraṇīyasuttavaṇṇanā

3. 驱摈经释义

13. Tatiye vaḍḍhitāti bhāvanāpāripūrivasena paribrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitā. Yuttayānasadisā katāti yathā yuttamājaññayānaṃ chekena sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathāruci pavattirahaṃ gahitā. Vatthukatāti vā adhiṭṭhānaṭṭhena vatthu viya katā, sabbaso upakkilesavisodhanena iddhivisesatāya pavattiṭṭhānabhāvato suvisodhitaparissayavatthu viya katāti vuttaṃ hoti. Adhiṭṭhitāti paṭipakkhadūrībhāvato [Pg.96] subhāvitabhāvena taṃtaṃadhiṭṭhānayogyatāya ṭhapitā. Samantato citāti sabbabhāgena bhāvanūpacayaṃ gamitā. Tenāha ‘‘upacitā’ti. Suṭṭhu samāraddhāti iddhibhāvanāsikhāppattiyā sammadeva sambhāvitā. Abhūtabyākaraṇaṃ byākarotīti ‘‘mettā hi kho me cetovimutti bhāvitā’’tiādinā attani avijjamānaguṇābhibyāhāraṃ byāharati. Cetovimuttisaddaṃ apekkhitvā ‘‘nissaṭā’’ti vuttaṃ. Puna byāpādo natthīti idāni mama byāpādo nāma sabbaso natthīti ñatvā.

13. 第三，增长，谓透过修习圆满而增长。反复修习，谓透过不断修习而持续生起。如同善调马车，犹如熟练之御者驾驭训练有素之骏马能随心所欲而行，如是修习亦能随心运转。基础成就，谓如地基般坚固，喻彻底净化一切烦恼后，神通殊胜境界得以安立。确立，谓因善于修习而远离障碍，并能安立于各种成就。周遍修习，谓全面增进修行资粮。故说“积集”。善发起，谓达到神通修习之顶峰，真正成就。宣说未证之德，例如说“我确实已修成慈心解脱”等，此乃宣说自身本不具备之功德。因考虑到“心解脱”一词，故说“出离”。“再无瞋恚”，是了知“如今我已完全没有名为瞋恚之物”。

Balavavipassanāti bhayatupaṭṭhāne ñāṇaṃ, ādīnavānupassane ñāṇaṃ muccitukamyatāñāṇaṃ, bhaṅgañāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. Yesaṃ nimittānaṃ abhāvena arahattaphalasamāpattiyā animittatā, taṃ dassetuṃ ‘‘sā hī’’tiādi vuttaṃ. Tattha rāgassa nimittaṃ, rāgo eva vā nimittaṃ rāganimittaṃ. Ādi-saddena dosanimittādīnaṃ saṅgaho daṭṭhabbo. Rūpavedanādisaṅkhāranimittaṃ rūpanimittādi. Tesaṃyeva niccādivasena upaṭṭhānaṃ niccanimittādi. Tayidaṃ nimittaṃ yasmā sabbena sabbaṃ arahattaphale natthi, tasmā vuttaṃ ‘‘sā hi…pe… animittā’’ti. Nimittaṃ anussarati anugacchati ārabbha pavattati sīlenāti nimittānusārī. Tenāha ‘‘vuttappabhedaṃ nimittaṃ anusaraṇasabhāva’’nti.

强力观(Balavavipassanā)乃怖畏现起智、过患随观智、欲解脱智、坏灭智此四种智慧之异名。为说明由于彼等相(nimitta)不存在，阿罗汉果定即是无相(animittatā)，故说“彼即是……无相”等语。此中，贪相(rāganimitta)谓贪本身，或贪所缘取之相。“等”字应理解为包括瞋相等。色、受等诸行之相，即为色相等相。彼等诸相以常等方式现起，即为常相等相。此相由于在阿罗汉果中完全不存在，故说“彼即是……无相”。随逐于相、随行于相、缘相而转，是为随相行(nimittānusārī)。故说“（此）是随逐前述诸相之自性”。

Asmimānoti ‘‘asmī’’ti pavatto attavisayo māno. Ayaṃ nāma ahamasmīti rūpalakkhaṇo vedanādīsu vā aññataralakkhaṇo ayaṃ nāma attā ahaṃ asmīti. Asmimāno samugghātīyati etenāti asmimānasamugghāto, arahattamaggo. Puna asmimāno natthīti tassa anuppattidhammatāpādanaṃ kittento samugghātattameva vibhāveti.

我慢(asmimāna)谓缘于“我是”而转起之我慢。即“我名为此，具此色相”，或于受等任一相上认为“此名为我，我即是我”。能彻底断除我慢者，是为我慢断除(asmimānasamugghāta)，亦即阿罗汉道。又说“我慢不存在”，此乃为赞扬阿罗汉道已证得不再生起我慢之法性，从而阐明其彻底断除之义。

Nissāraṇīyasuttavaṇṇanā niṭṭhitā.

《驱摈经》释义终。

4-5. Bhaddakasuttādivaṇṇanā

4-5.贤善经等释义

14-15. Catutthe āramitabbaṭṭhena vā kammaṃ ārāmo etassāti kammārāmo. Kamme rato na ganthadhure vipassanādhure vāti kammarato. Punappunaṃ yuttoti tapparabhāvena anu anu yutto pasuto. Ālāpasallāpoti itthivaṇṇapurisavaṇṇādivasena punappunaṃ lapanaṃ. Pañcame natthi vattabbaṃ.

14-15. 第四，应勤勉故，或以事务为乐园故，是为乐于事务(kammārāma)。乐于事务，不乐于教理责任或观(vipassanā)责任，是为事务乐(kammarata)。“一再投入”，谓因专注于彼而持续投入、努力。“言谈”(ālāpasallāpa)，谓一再谈论女人相、男人相等。第五，无甚可说。

Bhaddakasuttādivaṇṇanā niṭṭhitā.

《贤善经》等释义终。

6. Nakulapitusuttavaṇṇanā

6. 那拘罗父经释义

16. Chaṭṭhe [Pg.97] visabhāgavedanuppattiyā kakaceneva catuiriyāpathaṃ chindanto ābādhayatīti ābādho, so yassa atthīti ābādhiko. Taṃsamuṭṭhānadukkhena dukkhito. Adhimattagilānoti dhātusaṅkhayena parikkhīṇasarīro.

16. 第六，因生起不相应的感受，犹如以锯子锯断四威仪般恼害，故为“病”(ābādha)；有此病者，是为“病者”(ābādhika)。因彼所生之苦而受苦。“病重”(adhimattagilāna)，谓诸界衰损，身体枯竭。

Sappaṭibhayakantārasadisā soḷasavatthukā aṭṭhavatthukā ca vicikicchā tiṇṇā imāyāti tiṇṇavicikicchā. Vigatā samucchinnā pavattiādīsu ‘‘evaṃ nu kho na nu kho’’ti evaṃ pavattikā kathaṃkathā assāti vigatakathaṃkathā. Sārajjakarānaṃ pāpadhammānaṃ pahīnattā rāgavikkhepesu sīlādiguṇesu ca tiṭṭhakattā vesārajjaṃ, visāradabhāvaṃ veyyattiyaṃ pattāti vesārajjappattā. Attanā eva paccakkhato diṭṭhattā na paraṃ pacceti, nassa paro paccetabbo atthīti aparappaccayā.

已度脱如可怖荒野般的、由十六事和八事所成之疑惑(vicikicchā)，是为度疑(tiṇṇavicikicchā)。已离、已断于生起等处“是这样吗？不是这样吗？”如此生起之犹豫，是为离犹豫(vigatakathaṃkathā)。因已断除致怯弱之恶法，于贪欲散乱中及戒等功德中能安住，故得无畏(vesārajja)，即获得明辨、练达，是为得无畏(vesārajjappattā)。因自己亲证，不信于他，亦无须信赖他人，是为不缘他者(aparappaccayā)。

Gilānā vuṭṭhitoti gilānabhāvato vuṭṭhāya ṭhito. Bhāvappadhāno hi ayaṃ niddeso. Gilāno hutvā vuṭṭhitoti idaṃ pana atthamattanidassanaṃ.

“病愈而起”(gilānā vuṭṭhito)，谓从病中痊愈而起。此解释(niddesa)重在状态。而“病后痊愈”，此仅为义理之说明。

Nakulapitusuttavaṇṇanā niṭṭhitā.

《那拘罗父经》释义终。

7. Soppasuttavaṇṇanā

7. 索帕经释义

17. Sattame paṭisallānā vuṭṭhitoti ettha paṭisallānanti tehi tehi saddhivihārikaantevāsikaupāsakādisattehi ceva rūpārammaṇādisaṅkhārehi ca paṭinivattitvā apasakkitvā nilīyanaṃ vivecanaṃ. Kāyacittehi tato vivitto ekībhāvo pavivekoti āha ‘‘ekībhāvāyā’’tiādi. Ekībhāvatoti ca iminā kāyavivekato vuṭṭhānamāha. Dhammanijjhānakkhantitotiādinā cittavivekato. Vuṭṭhitoti tato duvidhavivekato bhavaṅguppattiyā sabrahmacārīhi samāgamena upeto.

17. 第七，“从宴默而起”(paṭisallānā vuṭṭhito)中，“宴默”(paṭisallāna)谓从同住者、弟子、优婆塞(upāsaka)等有情，及色所缘等诸行中退回、离开、隐匿、独处。身心由此独处，独一之状态为远离(paviveka)，故说“为独一”等。“从独一状态”，此谓从身远离而起。“由法审察忍可”等，谓从心远离。“起”，谓从两种远离中，因有分心生起，而与同梵行者会合。

Soppasuttavaṇṇanā niṭṭhitā.

《索帕经》释义终。

8. Macchabandhasuttavaṇṇanā

8. 渔夫经释义

18. Aṭṭhame [Pg.98] macchaghātakanti macchabandhaṃ kevaṭṭaṃ. Orabbhikādīsu urabbhā vuccanti eḷakā, urabbhe hantīti orabbhiko. Sūkarikādīsupi eseva nayo.

18. 第八，“屠鱼者”(macchaghātaka)即渔夫(macchabandha)、捕鱼人(kevaṭṭa)。“屠羊者”(orabbhika)等中，“urabbha”指羊，杀羊者为“屠羊者”。“屠猪者”(sūkarika)等亦同此理。

Macchabandhasuttavaṇṇanā niṭṭhitā.

《渔夫经》释义终。

9. Paṭhamamaraṇassatisuttavaṇṇanā

9. 初死随念经释义

19. Navame evaṃnāmake gāmeti nātikānāmakaṃ gāmaṃ nissāya. Dvinnaṃ cūḷapitimahāpitiputtānaṃ dve gāmā, tesu ekasmiṃ gāme. Ñātīnañhi nivāsaṭṭhānabhūto gāmo ñātiko, ñātikoyeva nātiko ña-kārassa na-kārādeso ‘‘animittā na nāyare’’tiādīsu (visuddhi. 1.174; saṃ. ni. aṭṭha. 1.1.20; jā. aṭṭha. 2.2.34) viya. So kira gāmo yesaṃ tadā tesaṃ pubbapurisena attano ñātīnaṃ sādhāraṇabhāvena nivasito, tena ñātikoti paññāyittha. Atha pacchā dvīhi dāyādehi dvidhā vibhajitvā paribhutto. Giñjakā vuccati iṭṭhakā, giñjakāhiyeva kato āvasathoti giñjakāvasatho. So hi āvāso yathā sudhāparikammena payojanaṃ natthi, evaṃ iṭṭhakāhi eva cinitvā chādetvā kato. Tasmiṃ kira padese mattikā sakkharamarumpavālukādīhi asammissā kathinā saṇhasukhumā, tāya katāni kulālabhājanānipi silāmayāni viya daḷhāni. Tasmā te upāsakā tāya mattikāya dīghaputhū iṭṭhakā kāretvā ṭhapetvā ṭhapetvā dvāravātapānakavāṭatulāyo sabbaṃ dabbasambhārena vinā tāhi iṭṭhakāhiyeva pāsādaṃ kāresuṃ. Tena vuttaṃ ‘‘iṭṭhakāmaye pāsāde’’ti.

19. 第九，“在某某村”，指靠近名为那提迦(Nātika)的村庄。大小两位叔伯的儿子们有两个村庄，此为其一。亲族(ñāti)所居之地为亲族村(ñātika)，而ñātika即是nātika，ña音变为na音，犹如“animittā na nāyare”等句。据说此村乃其先祖为亲族共住而建，故得名亲族村。后由两位继承人平分使用。“Giñjakā”意为砖，由砖所造之住所为砖房(giñjakāvasatha)。此住所无需灰泥涂饰，仅以砖块砌盖而成。据说当地黏土不杂砂石，坚硬细腻，所制陶器亦如石器般坚固。因此，那些优婆塞(upāsaka)用此土制成长厚之砖，不用任何木材，仅用砖块建造了门、窗、门板、横梁等俱全的殿堂。故说“砖造殿堂”。

Rattindivanti ekarattidivaṃ. Bhagavato sāsananti ariyamaggappaṭivedhāvahaṃ satthu ovādaṃ. Bahu vata me kataṃ assāti bahu vata mayā attahitaṃ pabbajitakiccaṃ kataṃ bhaveyya.

“昼夜”(rattindiva)，即一日一夜。“世尊(Bhagavā)之教”，即导师的、能引生圣道证悟的教诫。“我已多所成办”，意谓“我已多所成办于己有利之出家所作”。

Tadantaranti tattakaṃ velaṃ. Ekapiṇḍapātanti ekaṃ divasaṃ yāpanappahonakaṃ piṇḍapātaṃ. Yāva anto paviṭṭhavāto bahi nikkhamati, bahi nikkhantavāto [Pg.99] vā anto pavisatīti ekasseva pavesanikkhamo viya vuttaṃ, taṃ nāsikāvātabhāvasāmaññenāti daṭṭhabbaṃ.

“于其间”，即那样一段时间。“一钵食”，即足以维持一日生命的钵食。“乃至入息出，或出息入”，此说犹如一次出入，当知这是就鼻息的一般状态而言。

Paṭhamamaraṇassatisuttavaṇṇanā niṭṭhitā.

《初死随念经释义》终。

10. Dutiyamaraṇassatisuttavaṇṇanā

10. 第二死随念经释义

20. Dasame nikkhanteti vītivatte. Patigatāyāti paccāgatāya, sampattāyāti attho. Tenāha ‘‘paṭipannāyā’’ti. So mamassa antarāyoti yathāvuttā na kevalaṃ kālakiriyāva, mama atidullabhaṃ khaṇaṃ labhitvā tassa satthusāsanamanasikārassa ceva jīvitassa ca saggamokkhānañca antarāyo assa, bhaveyyāti attho. Tenāha ‘‘tividho antarāyo’’tiādi. Vipajjeyyāti vipattiṃ gaccheyya. Satthakena viya aṅgapaccaṅgānaṃ kantanakārakā kāye sandhibandhanacchedakavātā satthakavātā. Kattukamyatāchandoti niyyānāvaho kattukamyatākusalacchando. Payogavīriyanti bhāvanānuyogavīriyaṃ. Na paṭivāti na paṭinivattatīti appaṭivānī, antarā vosānānāpajjanavīriyaṃ. Tenāha ‘‘anukkaṇṭhanā appaṭisaṅgharaṇā’’ti.

20. 第十经中，“出离”即超越。“回归”即返回，义为到达。因此说“已行道”。“他成为我的障碍”，其义为：不仅是如前所述的死亡，而且是我已获得此极其难得的刹那，若对导师教诲的作意、生命、天界与解脱产生障碍，那就会成为障碍。因此说“三种障碍”等。“败坏”即陷入衰败。如同刀能切割肢体，于身中切断关节连结的风，即为“刀风”。“欲作欲”即能引向出离的欲作善欲。“应用精进”即修行应用的精进。不后退、不退转，故为“不退”，是中途不放弃的精进。因此说“不犹豫、不退缩”。

Dutiyamaraṇassatisuttavaṇṇanā niṭṭhitā.

《第二死随念经释义》终。

Sāraṇīyavaggavaṇṇanā niṭṭhitā.

《可忆念品释义》终。

3. Anuttariyavaggo

3. 无上品

1-2. Sāmakasuttādivaṇṇanā

1-2. 沙摩迦经等释义

21-22. Tatiyassa paṭhame kevalakappanti ettha kevala-saddo anavasesattho, kappa-saddo samantabhāvattho. Tasmā kevalakappaṃ pokkharaṇiyanti evamattho daṭṭhabbo. Anavasesaṃ pharituṃ samatthassapi obhāsassa kenaci kāraṇena ekadesapharaṇampi siyā, ayaṃ pana sabbasova pharatīti dassetuṃ samantattho kappa-saddo gahito. Attano obhāsena pharitvāti vatthālaṅkārasarīrasamuṭṭhitena obhāsena pharitvā, candimā [Pg.100] viya ekobhāsaṃ ekapajjotaṃ karitvāti attho. Samanuññoti sammadeva katamanuñño. Tenāha ‘‘samānacitto’’ti, samānajjhāsayoti attho. Dukkhaṃ vaco etasminti dubbaco, tassa kammaṃ dovacassaṃ, tassa puggalassa anādariyavasena pavattā cetanā, tassa bhāvo atthitā dovacassatā. Atha vā dovacassameva dovacassatā. Sā atthato saṅkhārakkhandho hoti. Cetanāpadhāno hi saṅkhārakkhandho. Catunnaṃ vā khandhānaṃ apadakkhiṇaggāhitākārena pavattānaṃ etaṃ adhivacananti vadanti. Pāpā assaddhādayo puggalā etassa mittāti pāpamitto, tassa bhāvo pāpamittatā. Sāpi atthato dovacassatā viya daṭṭhabbā. Yāya hi cetanāya puggalo pāpamitto pāpasampavaṅko nāma hoti, sā cetanā pāpamittatā. Cattāropi vā arūpino khandhā tadākārappavattā pāpamittatā. Dutiyaṃ uttānameva.

21-22. 第三经之初，“遍满”(kevalakappam)者，此处“kevala”一词意为“无余”，“kappa”一词意为“周遍”。因此，“遍满莲池”当如是理解。纵使光明有能力遍照无余，亦可能因某缘故仅遍照一处；为示此光实为全然遍照，故取有“周遍”之义的“kappa”一词。“以自身光明遍照”，即以衣饰身体所生之光遍照，犹如月亮，使成一光一明，此为其义。“悦意者”(Samanuñño)，即真正令心愉悦。因此说“同心”，义为意趣相同。“恶言者”(dubbaco)，即其言难从。其所为是“恶言”(dovacassaṃ)，即该人因不尊重而起的思，其存在状态即“恶言性”(dovacassatā)。或“恶言”即是“恶言性”。其义理实为行蕴，因行蕴以思为主。或曰，此乃四蕴以非善巧领受之相而转起的总称。“恶友”(pāpamitto)，即与无信等恶人为友。其状态为“恶友性”(pāpamittatā)。此亦当如“恶言性”来理解。人以何思而为恶友、与恶为伍，彼思即是“恶友性”。或四无色蕴以此相而转起，亦是“恶友性”。第二经义理明显。

Sāmakasuttādivaṇṇanā niṭṭhitā.

《沙摩迦经等释义》终。

3. Bhayasuttavaṇṇanā

3. 怖畏经释义

23. Tatiye sambhavati jātimaraṇaṃ etenāti sambhavo, upādānanti āha ‘‘jātiyā ca maraṇassa ca sambhave paccayabhūte’’ti. Anupādāti anupādāya. Tenāha ‘‘anupādiyitvā’’ti. Jātimaraṇāni sammā khīyanti etthāti jātimaraṇasaṅkhayo, nibbānanti āha ‘‘jātimaraṇānaṃ saṅkhayasaṅkhāte nibbāne’’ti. Sabbadukkhaṃ upaccagunti sakalampi vaṭṭadukkhaṃ atikkantā carimacittanirodhena vaṭṭadukkhalesassapi asambhavato.

23. 第三经中，“生与死由此而生，故为‘生起’(sambhavo)”，此即“取”(upādāna)。故说“于生与死的生起为缘”。“不取”(anupādā)，即不执取。因此说“不执取”。“生与死于此正尽，故为‘生死尽’(jātimaraṇasaṅkhayo)”，此即“涅槃”(nibbāna)。故说“于名为生死尽的涅槃中”。“超越一切苦”，即超越一切轮回苦，因由最后心识之灭，轮回苦之丝毫亦不复生。

Bhayasuttavaṇṇanā niṭṭhitā.

《怖畏经释义》终。

4. Himavantasuttavaṇṇanā

4. 雪山经释义

24. Catutthe samāpattikusalo hotīti samāpajjanakusalo hoti. Tenāha ‘‘samāpajjituṃ kusalo’’ti. Tattha antogatahetuattho ṭhiti-saddo, tasmā ṭhapanakusaloti atthoti āha ‘‘samādhiṃ ṭhapetuṃ sakkotīti attho’’ti. Tattha ṭhapetuṃ sakkotīti sattaṭṭhaaccharāmattaṃ [Pg.101] khaṇaṃ jhānaṃ ṭhapetuṃ sakkoti adhiṭṭhānavasibhāvassa nipphāditattā. Yathāparicchedenāti yathāparicchinnakālena. Vuṭṭhātuṃ sakkoti vuṭṭhānavasibhāvassa nipphāditattā. Kallaṃ sañjātaṃ assāti kallitaṃ, tasmiṃ kallite kallitabhāve kusalo kallitakusalo. Hāsetuṃ tosetuṃ sampahaṃsetuṃ. Kallaṃ kātunti samādhānassa paṭipakkhadhammānaṃ dūrīkaraṇena sahakārīkāraṇānañca samappadhānena samāpajjane cittaṃ samatthaṃ kātuṃ. Samādhissa gocarakusaloti samādhismiṃ nipphādetabbe tassa gocare kammaṭṭhānasaññite pavattiṭṭhāne bhikkhācāragocare satisampajaññayogato kusalo cheko. Tenāha ‘‘samādhissa asappāye anupakārake dhamme vajjetvā’’tiādi. Paṭhamajjhānādisamādhiṃ abhinīharitunti paṭhamajjhānādisamādhiṃ visesabhāgiyatāya abhinīharituṃ upanetuṃ.

24. 第四经中，“等至善巧”即入定善巧。因此说“善于入定”。此处，“住”(ṭhiti)一词有“内含因”之义，因此义为“安立善巧”。故说“义为能安立定”。此处“能安立”，指因已成就决意自在，故能安立禅定达七、八弹指顷。“随其所限”，即随所限定之时。因已成就出定自在，故“能出定”。“令其适合”即成“已适合”(kallitaṃ)，于此已适合之状态善巧，即“适合善巧”。能令喜、令悦、令欢喜。“令其适合”，即远离定的对治法，平衡助缘，使心有能力入定。“于定之行境善巧”，即于当成就之定，对其行境——名为业处者，于行处、乞食行境中，由正念正知相应而善巧、熟练。因此说“避开于定不适宜、无助益之法”等。“引出初禅等定”，即以殊胜部分引向、带入初禅等定。

Himavantasuttavaṇṇanā niṭṭhitā.

《雪山经释义》终。

5. Anussatiṭṭhānasuttavaṇṇanā

5. 随念处经释义

25. Pañcame anussatikāraṇānīti anussatiyo eva diṭṭhadhammikasamparāyikādihitasukhānaṃ hetubhāvato kāraṇāni. Nikkhantanti nissaṭaṃ. Muttanti vissaṭṭhaṃ. Vuṭṭhitanti apetaṃ. Sabbametaṃ vikkhambhanameva sandhāya vadati. Gedhamhāti pañcakāmaguṇato. Idampīti buddhānussativasena laddhaṃ upacārajjhānamāha. Ārammaṇaṃ karitvāti paccayaṃ karitvā, pādakaṃ katvāti attho.

25. 第五经中，“随念之因”(anussatikāraṇāni)，即随念本身，因是现法、后世等利益安乐之缘故，而为“因”。“出离”(nikkhantam)即舍离。“解脱”(muttam)即释放。“出起”(vuṭṭhitam)即远离。此等皆就镇伏而言。“从贪”(gedhamhā)，即从五欲。“此亦”，是指由佛随念力所得的近行定。“作为所缘”，义为作为缘、作为足处。

Anussatiṭṭhānasuttavaṇṇanā niṭṭhitā.

《随念处经释义》终。

6. Mahākaccānasuttavaṇṇanā

6. 摩诃迦旃延经释义

26. Chaṭṭhe sambādheti vā taṇhāsaṃkilesādīnaṃ sampīḷe saṅkare gharāvāse. Okāsā vuccantīti maggaphalasukhādhigamāya okāsabhāvato okāsāti vuccanti. Okāsādhigamoti lokuttaradhammassa adhigamāya adhigantabbaokāso. Visujjhanatthāyāti rāgādīhi malehi abhijjhāvisamalobhādīhi [Pg.102] ca upakkiliṭṭhacittānaṃ visuddhatthāya. Sā panāyaṃ cittassa visuddhi sijjhamānā yasmā sokādīnaṃ anupādāya saṃvattati, tasmā vuttaṃ ‘‘sokaparidevānaṃ samatikkamāyā’’tiādi. Tattha socanaṃ ñātibyasanādinimittaṃ cetaso santāpo antotāpo antonijjhānaṃ soko, ñātibyasanādinimittameva socikatā. ‘‘Kahaṃ ekaputtakā’’tiādinā (ma. ni. 2.353-354; saṃ. ni. 2.63) paridevanavasena lapanaṃ paridevo. Samatikkamanatthāyāti pahānāya. Āyatiṃ anuppajjanañhi idha samatikkamo. Dukkhadomanassānaṃ atthaṅgamāyāti kāyikadukkhassa ca cetasikadomanassassa cāti imesaṃ dvinnaṃ atthaṅgamāya, nirodhāyāti attho. Ñāyati nicchayena kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhati etenāti ñāyo, ariyamaggo. Idha pana saha pubbabhāgena ariyamaggo gahitoti āha ‘‘sahavipassanakassa maggassa adhigamanatthāyā’’ti. Apaccayaparinibbānassāti anupādisesanibbānaṃ sandhāya vadati. Paccayavasena anuppannaṃ asaṅkhataṃ amatadhātumeva. Sesamettha uttānameva.

26. 第六节中，“逼迫”(sambādheti)是指在贪爱等烦恼的压迫下，混乱的在家生活。“机会”(okāsā)被称为机会，是因为其具有证得道与果之乐的机会状态。“获得机会”(okāsādhigamo)即是为了证得出世间法而应获得的机缘。“为了清净”(visujjhanatthāya)即是为了使被贪等垢秽、邪贪等污染的心得到净化。这种心的清净，由于不执取忧等而成就，因此说“为超越忧悲”等。其中，因亲友遭遇不幸等缘由而内心焦灼、内热、内燃，此即是“忧”(soko)；因亲友遭遇不幸等缘由而有的忧愁，即是“悲戚”(socikatā)。如“我唯一的儿子在哪里”等哀叹，此即是“悲叹”(paridevo)。“为了超越”(samatikkamanatthāya)是为了断除。未来不再生起，在此即是超越。“为灭除苦忧”(dukkhadomanassānaṃ atthaṅgamāya)即是为灭除身体之苦与心理之忧二者，使其止息之意。“正道”(ñāyo)是确定地趣向涅槃，或由此证悟涅槃，故为圣道(ariyamaggo)。此处连同前分一起取为圣道，因此说“为证得与观相应的道”(sahavipassanakassa maggassa adhigamanatthāya)。“无因缘的般涅槃”(Apaccayaparinibbānassāti)是针对无余依涅槃而说，即是不依因缘而生、无为的不死界。其余部分意义明显。

Mahākaccānasuttavaṇṇanā niṭṭhitā.

摩诃迦旃延经释义终。

7. Paṭhamasamayasuttavaṇṇanā

7. 初时经释义

27. Sattame vaḍḍhetīti manaso vivaṭṭanissitaṃ vaḍḍhiṃ āvahati. Manobhāvanīyoti vā manasā bhāvito sambhāvito. Yañca āvajjato manasi karoto cittaṃ vinīvaraṇaṃ hoti. Imasmiṃ pakkhe kammasādhano sambhāvanattho bhāvanīya-saddo. ‘‘Thinamiddhavinodanakammaṭṭhāna’’nti vatvā tadeva vibhāvento ‘‘ālokasaññaṃ vā’’tiādimāha. Vīriyārambhavatthuādīnaṃ vāti ettha ādi-saddena idha avuttānaṃ atibhojane nimittaggāhādīnaṃ saṅgaho daṭṭhabbo. Vuttañhetaṃ ‘‘cha dhammā thinamiddhassa pahānāya saṃvattanti atibhojane nimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathā’’ti (itivu. aṭṭha. 111). Antarāyasaddapariyāyo idha antarā-saddoti āha ‘‘anantarāyenā’’ti.

27. 第七节中，“增长”(vaḍḍheti)即带来心向于解脱的增长。“心所应修习的”(manobhāvanīyo)或为“由心所修习、所培育的”；因为当转向、作意时，心便离于诸盖。在此情况下，“应修习”(bhāvanīya)一词是业格用法，有值得培育之义。在说“为去除昏沉睡眠的业处”后，为了详细解释，便说“光明想”等。在“或发起精进事由等”(vīriyārambhavatthuādīnaṃ vā)中，“等”字应理解为包含了此处未提及的过食中取相等等。对此曾说：“六法有助于断除昏沉睡眠：过食中取相、改变威仪、作意光明想、住于露地、亲近善友、作合宜说。”此处，“antarā”一词是“障碍”(antarāya)的同义词，因此说“无障碍地”(anantarāyenā)。

Paṭhamasamayasuttavaṇṇanā niṭṭhitā.

初时经释义终。

8. Dutiyasamayasuttavaṇṇanā

8. 第二时经释义

28. Aṭṭhame [Pg.103] maṇḍalasaṇṭhānamāḷasaṅkhepena katā bhojanasālā maṇḍalamāḷāti adhippetāti āha ‘‘bhojanasālāyā’’ti. Sesamettha suviññeyyameva.

28. 第八节中，“圆亭”(maṇḍalamāḷa)意指简要建造成圆形的食堂，因此说“在食堂”(bhojanasālāyā)。其余部分甚为易解。

Dutiyasamayasuttavaṇṇanā niṭṭhitā.

第二时经释义终。

9. Udāyīsuttavaṇṇanā

9. 优陀夷经释义

29. Navame diṭṭhadhammo vuccati paccakkho attabhāvoti āha ‘‘imasmiṃyeva attabhāve’’ti. Sukhavihāratthāyāti nikkilesatāya nirāmisena sukhena vihāratthāya. Ālokasaññaṃ manasi karotīti sūriyacandapajjotamaṇiukkāvijjuādīnaṃ āloko divā rattiñca upaladdho, yathāladdhavaseneva ālokaṃ manasi karoti, citte ṭhapeti. Tathā ca naṃ manasi karoti, yathāssa subhāvitālokakasiṇassa viya kasiṇāloko yathicchakaṃ yāvadicchakañca so āloko rattiyaṃ upatiṭṭhati. Yena tattha divāsaññaṃ ṭhapeti, divāriva vigatathinamiddho hoti. Tenāha ‘‘yathā divā tathā ratti’’nti. Divāti saññaṃ ṭhapetīti vuttanayena manasi katvā divāriva saññaṃ uppādeti. Yathānena divā…pe… tatheva taṃ manasi karotīti yathānena divā upaladdho sūriyāloko, evaṃ rattimpi divā diṭṭhākāreneva taṃ ālokaṃ manasi karoti. Yathā canena rattiṃ…pe… manasi karotīti yathā rattiyaṃ candāloko upaladdho, evaṃ divāpi rattiṃ diṭṭhākāreneva taṃ ālokaṃ manasi karoti, citte ṭhapeti. Vivaṭenāti thinamiddhena apihitattā vivaṭena. Anonaddhenāti asañchāditena. Sahobhāsakanti saññāṇobhāsaṃ. Dibbacakkhuñāṇaṃ rūpagatassa dibbassa itarassa ca dassanaṭṭhena idha ñāṇadassananti adhippetanti āha ‘‘dibbacakkhusaṅkhātassā’’tiādi.

29. 第九节中，“现法”(diṭṭhadhammo)被称为亲见的自身，因此说“就在此身之中”(imasmiṃyeva attabhāve)。“为了快乐地安住”(sukhavihāratthāya)即是为了以无烦恼、无染著的快乐而安住。“作光明想”(ālokasaññaṃ manasi karoti)是指对于太阳、月亮、灯、宝珠、闪电等光明，无论白天或夜晚都能见到，就按照所见到的样子在心中作光明想，并将其保持在心中。像这样作意，就像已经很好地修习了光明遍(ālokakasiṇa)的人一样，光明遍的光明可以随意出现，并且能够持续整夜。通过这种方式，他可以保持白天的感觉，就像白天一样没有昏沉和睡眠。因此经文说“如同白天一样，黑夜也是如此”(yathā divā tathā ratti)。“生起白天想”(divāti saññaṃ ṭhapeti)的意思是，按照前面说的方法作意，生起如同白天的想。“如同他在白天……如同这样作意”(yathānena divā…pe… tatheva taṃ manasi karoti)即是如同他在白天见到太阳的光明，夜晚也以白天所见的样子来作光明想。“如同他在夜晚……如同这样作意”(yathā canena rattiṃ…pe… manasi karoti)即是如同他在夜晚见到月亮的光明，白天也以夜晚所见的样子来作光明想，并将其保持在心中。“开显的”(vivaṭena)是因为没有被昏沉和睡眠覆盖而开显。“无缠结的”(anonaddhena)是不被遮蔽的意思。“俱光明”(sahobhāsakaṃ)是指与智识的光明同在。“天眼智”(dibbacakkhuñāṇaṃ)是指能见天界及其他色界，在此，“智见”(ñāṇadassanaṃ)意指天眼智，所以经文说“被称为天眼”(dibbacakkhusaṅkhātassā)等。

Uddhaṃ jīvitapariyādānāti jīvitakkhayato upari maraṇato paraṃ. Samuggatenāti uṭṭhitena. Dhumātattāti uddhaṃ uddhaṃ dhumātattā sūnattā[Pg.104]. Setarattehi viparibhinnaṃ vimissitaṃ nīlaṃ, purimavaṇṇavipariṇāmabhūtaṃ vā nīlaṃ vinīlaṃ, vinīlameva vinīlakanti ka-kārena padavaḍḍhanamāha anatthantarato yathā ‘‘pītakaṃ lohitaka’’nti. Paṭikūlattāti jigucchanīyattā. Kucchitaṃ vinīlaṃ vinīlakanti kucchanattho vā ayaṃ ka-kāroti dassetuṃ vuttaṃ yathā ‘‘pāpako kittisaddo abbhuggacchatī’’ti (dī. ni. 3.316; a. ni. 5.213). Paribhinnaṭṭhānehi kākadhaṅkādīhi. Vissandamānaṃ pubbanti vissavantapubbaṃ, tahaṃ tahaṃ paggharantapubbanti attho. Tathābhāvanti vissandamānapubbataṃ.

“生命终结之后”(uddhaṃ jīvitapariyādānā)是指生命耗尽之后，死亡之后。“肿起”(samuggatena)是指隆起。“肿胀”(dhumātattā)是指向上向上地膨胀，是肿胀的状态。“青瘀”(vinīlaṃ)是指与白色、红色等混杂的青色，或者是先前颜色转变而成的青色。“青瘀的”(vinīlakaṃ)只是“青瘀”(vinīlaṃ)的词形扩展，增加了“ka”音节而意义不变，如同“黄色的”(pītakaṃ)、“红色的”(lohitakaṃ)。“因其可厌”(paṭikūlattā)是指因其可憎。或者，“ka”音节有贬斥之义，为表示“可鄙的青瘀”而说“青瘀的”(vinīlakaṃ)，如同说“坏名声升起”(pāpako kittisaddo abbhuggacchati)。“在破裂之处被乌鸦、秃鹫等（啄食）”(Paribhinnaṭṭhānehi kākadhaṅkādīhi)。“流脓”(vissandamānaṃ pubbaṃ)即是流淌的脓，意为到处滴流的脓。“那样的状态”(tathābhāvaṃ)即是流脓的状态。

So bhikkhūti yo ‘‘passeyya sarīraṃ sīvathikāya chaḍḍita’’nti vutto, so bhikkhu. Upasaṃharati sadisataṃ. Ayampi khotiādi upasaṃharaṇākāradassanaṃ. Āyūti rūpajīvitindriyaṃ. Arūpajīvitindriyaṃ panettha viññāṇagatikameva. Usmāti kammajatejo. Evaṃpūtikasabhāvoti evaṃ ativiya pūtisabhāvo āyuādivigame viyāti adhippāyo. Ediso bhavissatīti evaṃbhāvīti āha ‘‘evamevaṃ uddhumātādibhedo bhavissatī’’ti.

“彼比丘”(so bhikkhu)是指经中所说“(若比丘)看见被丢弃在墓地的尸体”(passeyya sarīraṃ sīvathikāya chaḍḍitaṃ)的那位比丘。“比较其相似性”(upasaṃharati sadisataṃ)。“此身亦复如是”(ayampi kho)等是显示比较的方式。“命”(āyu)是指色命根。此处的无色命根则只是识的延续。“暖”(usmā)是指业生火界。“有如此腐臭的自性”(evaṃpūtikasabhāvo)意指：当命等消失时，就会有如此非常腐臭的自性。“将会变成这样”(ediso bhavissati)即“会是如此状态”(evaṃbhāvī)，因此说“也将会变成肿胀等不同状态”(evamevaṃ uddhumātādibhedo bhavissatī)。

Luñcitvā luñcitvāti uppāṭetvā uppāṭetvā. Sesāvasesamaṃsalohitayuttanti sabbaso akkhāditattā tahaṃ tahaṃ sesena appāvasesena maṃsalohitena yuttaṃ. Aññena hatthaṭṭhikanti avisesena hatthaṭṭhikānaṃ vippakiṇṇatā jotitāti anavasesato tesaṃ vippakiṇṇataṃ dassento ‘‘catusaṭṭhibhedampī’’tiādimāha. Terovassikānīti tirovassagatāni. Tāni pana saṃvaccharaṃ vītivattāni hontīti āha ‘‘atikkantasaṃvaccharānī’’ti. Purāṇatāya ghanabhāvavigamena vicuṇṇatā idha pūtibhāvo. So yathā hoti, taṃ dassento ‘‘abbhokāse’’tiādimāha. Anekadhātūnanti cakkhudhātuādīnaṃ, kāmadhātuādīnaṃ vā. Satiyā ca ñāṇassa ca atthāyāti ‘‘abhikkante paṭikkante sampajānakārī hotī’’tiādinā (dī. ni. 1.214; 2.376; ma. ni. 1.109) vuttāya sattaṭṭhānikāya satiyā ceva taṃsampayuttañāṇassa ca atthāya.

“撕扯”(luñcitvā luñcitvā)即拔了又拔。“残余筋肉相连”(sesāvasesamaṃsalohitayuttaṃ)是指没有被完全啃食，到处残留少许筋肉血脉。“他处手骨”(aññena hatthaṭṭhikaṃ)是指手骨无差别地散落在各处；为了显示其完全散乱的状态，因此说了“乃至六十四种”(catusaṭṭhibhedampī)等。“经年”(terovassikāni)是指过了数年。它们是“已经过了一年”(atikkantasaṃvaccharāni)的。此处的“腐烂”(pūtibhāvo)，是指因年代久远，坚固的结构消失而导致粉碎的状态。为了说明这种状态，因此说了“于露天”(abbhokāse)等。“多种界”(anekadhātūnaṃ)是指眼界等，或者欲界等。“为了念和智的利益”(satiyā ca ñāṇassa ca atthāya)即如经中所说，“于来往时保持正知”(abhikkante paṭikkante sampajānakārī hoti)等，是为了这七个处所建立的念以及与念相应的智慧的利益。

Udāyīsuttavaṇṇanā niṭṭhitā.

《优陀夷经》释义终。

10. Anuttariyasuttavaṇṇanā

10. 无上经释义

30. Dasame [Pg.105] nihīnanti lāmakaṃ, kiliṭṭhaṃ vā. Gāmavāsikānanti bālānaṃ. Puthujjanānaṃ idanti pothujjanikaṃ. Tenāha ‘‘puthujjanānaṃ santaka’’nti, puthujjanehi sevitabbattā tesaṃ santakanti vuttaṃ hoti. Anariyanti na niddosaṃ. Niddosaṭṭho hi ariyaṭṭho. Tenāha ‘‘na uttamaṃ na parisuddha’’nti. Ariyehi vā na sevitabbanti anariyaṃ. Anatthasaṃhitanti diṭṭhadhammikasamparāyikādivividhavipulānatthasahitaṃ. Tādisañca atthasannissitaṃ na hotīti āha ‘‘na atthasannissita’’nti. Na vaṭṭe nibbindanatthāyāti catusaccakammaṭṭhānābhāvato. Asati pana vaṭṭe nibbidāya virāgādīnaṃ asambhavoyevāti āha ‘‘na virāgāyā’’tiādi.

30. 第十经。“低劣”是指卑贱或污秽的。“村居者”是指愚人。“凡夫所有”是指属于凡夫之物。因此说“凡夫之所有”，意思是：因为凡夫所习行，故说为凡夫所有。“非圣”并非没有过失，因为没有过失才是圣的意义。因此说“非最上、非清净”。又因为不为圣者所习行，所以称非圣。“无利益”是指与现世、来世等种种广大的无利益有关。因此说“非利益所依”，即不依止于利益。“非为厌离轮回”是因为缺乏四圣谛业处的缘故。如果没有对轮回生起厌离，那么离欲等也不可能，所以说“非为离欲”等语。

Anuttamaṃ anuttariyanti āha ‘‘etaṃ anuttara’’nti. Hatthisminti nimittatthe bhummanti āha ‘‘hatthinimittaṃ sikkhitabba’’nti. Hatthivisayattā hatthisannissitattā ca hatthisippaṃ ‘‘hatthī’’ti gahetvā ‘‘hatthismimpi sikkhatī’’ti vuttaṃ. Tasmā hatthisippe sikkhatīti evamettha attho daṭṭhabbo. Sesapadesupi eseva nayo.

“无更上者”(anuttariyaṃ)即“无上”(anuttamaṃ)，（注释）说“这是无上的”(etaṃ anuttaraṃ)。“于象”(hatthismiṃ)是所格，用于对象义，（注释）说“应学习象术”(hatthinimittaṃ sikkhitabbaṃ)。因为与象的领域相关、与象相联系，故取“象术”(hatthisippaṃ)为“象”(hatthī)，而说“亦学于象”(hatthismimpi sikkhatī)。因此，此处应理解为学习象术。其余词语也应以此类推。

Liṅgabyattayena vibhattibyattayena pāricariyeti vuttanti āha ‘‘pāricariyāya paccupaṭṭhitā’’ti. Sesamettha suviññeyyameva.

（经文）通过性(liṅga)与格(vibhatti)的转换而说为“服侍”(pāricariya)，（注释）说其意为“为服侍而侍立”(pāricariyāya paccupaṭṭhitā)。其余部分在此都非常容易理解。

Anuttariyasuttavaṇṇanā niṭṭhitā.

《无上经》释义终。

Anuttariyavaggavaṇṇanā niṭṭhitā.

无上品释义终。

4. Devatāvaggo

4. 诸天品

1-4. Sekhasuttādivaṇṇanā

1-4. 有学经等释义

31-34. Catutthassa paṭhame sekhānaṃ paṭiladdhaguṇassa parihāni nāma natthīti āha ‘‘uparūpariguṇaparihānāyā’’ti, uparūpariladdhabbānaṃ maggaphalānaṃ parihānāya anuppādāyāti attho. Tatiyādīni uttānatthāneva.

31-34. 第四品初段说有学已获得的功德不会退失，故（经中）说（此法）“为令上上功德退失”，其意为：令上上所应获得的道与果退失，即不生起。第三等经文，意义已然明了。

Sekhasuttādivaṇṇanā niṭṭhitā.

《有学经》等释义终。

5. Vijjābhāgiyasuttavaṇṇanā

5. 明分经释义

35. Pañcame [Pg.106] sampayogavasena vijjaṃ bhajanti, sahajātaaññamaññanissayasampayuttaatthiavigatādipaccayavasena tāya saha ekībhāvaṃ gacchantīti vijjābhāgiyā. Atha vā vijjābhāge vijjākoṭṭhāse vattanti vijjāsabhāgatāya tadekadese vijjākoṭṭhāse pavattantīti vijjābhāgiyā. Tattha vipassanāñāṇaṃ, manomayiddhi, cha abhiññāti aṭṭha vijjā. Purimena atthena tāhi sampayuttadhammā vijjābhāgiyā. Pacchimena atthena tāsu yā kāci ekāva vijjā vijjā, sesā vijjābhāgiyā. Evaṃ vijjāpi vijjāya sampayuttadhammāpi ‘‘vijjābhāgiyā’’tveva veditabbā. Idha pana vipassanāñāṇasampayuttā saññāva vijjābhāgiyāti āgatā, saññāsīsena sesasampayuttadhammāpi vuttā evāti daṭṭhabbaṃ. Aniccānupassanāñāṇeti aniccānupassanāñāṇe nissayapaccayabhūte uppannasaññā, tena sahagatāti attho. Sesesupi eseva nayo.

35. 第五，以相应故，诸法与明(vijjā)有分；由于俱生、相互、依止、相应、有、不离去等缘，与明合为一体，故称“明分”(vijjābhāgiyā)。或者说，于明分、明品中转起，因与明同分，于其一分即明品中转起，故称“明分”。此中，观智(vipassanāñāṇa)、意所成神通、六神通为八种明。依前一义，与此等相应的法为明分。依后一义，其中任一明即是明，其余为明分。如是，明及与明相应的法，皆应知为“明分”。然于此（经），则说与观智相应的想为明分，当知是以想为首，而说其余相应法。“于无常随观智”者，意为于无常随观智中，作为依止缘而生起的想，是与彼俱生。其余亦同此理。

Vijjābhāgiyasuttavaṇṇanā niṭṭhitā.

《明分经》释义终。

6. Vivādamūlasuttavaṇṇanā

6. 争论根源经释义

36. Chaṭṭhe kodhanoti kujjhanasīlo. Yasmā so appahīnakodhatāya adhigatakodho nāma hoti, tasmā ‘‘kodhena samannāgato’’ti āha. Upanāho etassa atthīti upanāhī, upanayhanasīloti vā upanāhī. Vivādo nāma uppajjamāno yebhuyyena paṭhamaṃ dvinnaṃ vasena uppajjatīti vuttaṃ ‘‘dvinnaṃ bhikkhūnaṃ vivādo’’ti. So pana yathā bahūnaṃ anatthāvaho hoti, taṃ nidassanamukhena nidassento ‘‘katha’’ntiādimāha. Abbhantaraparisāyāti parisabbhantare.

36. 第六经。“忿怒者”(kodhano)是指易怒的性格。因为他没有断除忿怒，所以被称为具有忿怒，因此说“与忿怒相应”。此人有“忿恨”(upanāho)，故为“忿恨者”(upanāhī)；或有忿恨的习性，故为“忿恨者”。争论的生起，大都最初发生在两人之间，所以说“两个比丘的争论”。但为了说明这种争论会给很多人带来不利，所以通过举例说明，用“如何”等开头。“于众中”(abbhantaraparisāya)是指在会众的内部。

Guṇamakkhanāya pavattopi attano kārakaṃ gūthena paharantiṃ gūtho viya paṭhamataraṃ makkhetīti makkho, so etassa atthīti makkhī. Paḷāsatīti paḷāso, parassa guṇe ḍaṃsitvā viya apanetīti attho. So etassa atthīti paḷāsī. Paḷāsī puggalo hi dutiyassa dhuraṃ na deti, samaṃ haritvā ativadati. Tenāha ‘‘yugaggāhalakkhaṇena paḷāsena samannāgato’’ti. Issatīti issukī. Maccharāyatīti maccharaṃ, taṃ etassa atthīti [Pg.107] maccharī. Saṭhayati na sammā bhāsatīti saṭho aññathā santaṃ attānaṃ aññathā pavedanato. Māyā etassa atthī māyāvī. Micchā pāpikā viññugarahitā etassa diṭṭhīti micchādiṭṭhi, kammapathapariyāpannāya ‘‘natthi dinna’’ntiādivatthukāya micchattapariyāpannāya aniyyānikāya diṭṭhiyā samannāgatoti attho. Tenāha ‘‘natthikavādī’’tiādi.

虽为覆蔽他人功德而行，却如以粪打人，粪反先污己身，故名“覆功”(makkha)；此人有此，故名“覆功者”(makkhī)。“毁訾”(paḷāsa)者，意为如咬噬般去除他人功德；此人有此，故名“毁訾者”(paḷāsī)。毁訾之人不让第二人担负责任，自己平等地担负后却加以非难。因此说“具足轭首相的毁訾”。“嫉妒”(issati)者为“嫉妒者”(issukī)。“悭吝”(maccharāyati)为“悭吝”(maccharaṃ)，此人有此，故为“悭吝者”(maccharī)。“欺诳”(saṭhayati)，即不如实语，将真实的自我伪装成虚假的，故名“欺诳者”(saṭho)。此人有“虚伪”(māyā)，故名“虚伪者”(māyāvī)。此人的“见”为邪恶、有过失、为智者所呵，故名“邪见”(micchādiṭṭhi)，意为具足属于恶业道的、以“无布施”等为内容的、属于邪性的、非出离的见解。因此说“虚无论者”等。

Saṃ attano diṭṭhiṃ, sayaṃ vā attanā yathāgahitaṃ parāmasati, sabhāvaṃ atikkamitvā parato āmasatīti sandiṭṭhīparāmāsī. Ādhānaṃ daḷhaṃ gaṇhātīti ādhānaggāhī, daḷhaggāhī, ‘‘idameva sacca’’nti thiraggāhīti attho. Yuttaṃ kāraṇaṃ disvāva laddhiṃ paṭinissajjatīti paṭinissaggī, dukkhena kicchena kasirena bahumpi kāraṇaṃ dassetvā na sakkā paṭinissaggaṃ kātunti duppaṭinissaggī. Yo attano uppannadiṭṭhiṃ ‘‘idameva sacca’’nti daḷhaṃ gaṇhitvā api buddhādīhi kāraṇaṃ dassetvā vuccamāno na paṭinissajjati. Tassetaṃ adhivacanaṃ. Tādiso hi puggalo yaṃ yadeva dhammaṃ vā adhammaṃ vā suṇāti, taṃ sabbaṃ ‘‘evaṃ amhākaṃ ācariyehi kathitaṃ, evaṃ amhehi suta’’nti kummova aṅgāni sake kapāle antoyeva samodahati. Yathā hi kacchapo attano hatthapādādike aṅge kenaci ghaṭite sabbāni aṅgāni attano kapāleyeva samodahati, na bahi nīharati, evamayampi ‘‘na sundaro tava gāho, chaḍḍehi na’’nti vutto taṃ na vissajjati, antoyeva attano hadaye eva ṭhapetvā vicarati, kumbhīlaggāhaṃ gaṇhāti. Yathā susumārā gahitaṃ na paṭinissajjanti, evaṃ gaṇhāti.

执持己见，或依自己所执取而触取，超越自性而从他处触取，是为见取者。牢固执取，是为执取者、坚执者，意即认为“唯此是实”而坚执者。见到正当理由即舍弃其见者，是为易舍者；虽经艰难困苦，向其展示众多理由亦不能令其舍弃者，是为难舍者。若人对自己生起的见解，坚执“唯此是实”，即使佛陀等向其展示理由并加以劝说，亦不舍弃，此即其称谓。如此之人，无论听闻正法或非法，皆言“我等之师如是说，我等如是闻”，犹如乌龟将肢体收摄于己壳之内。譬如乌龟被触及其手足等肢体时，便将所有肢体收摄于己壳之内，不向外伸出；此人亦复如是，虽被告知“汝之执取非善，舍弃之”，亦不放舍，仅将其置于内心而行，如鳄鱼般紧抓不放。如鳄鱼抓住后便不放舍，彼亦如是执取。

Vivādamūlasuttavaṇṇanā niṭṭhitā.

《诤论根经》释义终。

7. Chaḷaṅgadānasuttavaṇṇanā

7. 六支布施经释义

37. Sattame dakkhanti vaḍḍhanti etāyāti dakkhiṇā, pariccāgamayaṃ puññaṃ, tassūpakaraṇabhūto deyyadhammo ca. Idha pana deyyadhammo adhippeto. Tenevāha ‘‘dakkhiṇaṃ patiṭṭhāpetī’’ti. Ito uṭṭhitenāti ito khettato uppannena. Rāgo vinayati etenāti rāgavinayo, rāgassa samucchedikā paṭipadā. Tenāha ‘‘rāgavinayapaṭipadaṃ paṭipannā’’ti.

37. 第七，“dakkhiṇā”（献施）：通过它而见与增长，故为献施。它是舍弃所成的福德，以及作为其助缘的应施物。此处则意指应施物。因此说“建立献施”。“由此生起”意即由此福田所生。“rāgavinayo”（贪欲之调伏）：通过它而调伏贪欲，是断除贪欲的行道。因此说“行于调伏贪欲的行道”。

‘‘Pubbeva dānā sumano’’tiādigāthāya pubbeva dānā muñcacetanāya pubbe dānūpakaraṇasambharaṇato paṭṭhāya sumano ‘‘sampattīnaṃ nidānaṃ anugāmikadānaṃ [Pg.108] dassāmī’’ti somanassito bhaveyya. Dadaṃ cittaṃ pasādayeti dadanto deyyadhammaṃ dakkhiṇeyyahatthe patiṭṭhāpento ‘‘asārato dhanato sārādānaṃ karomī’’ti attano cittaṃ pasādeyya. Datvā attamano hotīti dakkhiṇeyyānaṃ deyyadhammaṃ pariccajitvā ‘‘paṇḍitapaññattaṃ nāma mayā anuṭṭhitaṃ, aho sādhu suṭṭhū’’ti attamano pamudito pītisomanassajāto hoti. Esāti yā ayaṃ pubbacetanā muñcacetanā aparacetanāti imāsaṃ kammaphalānaṃ saddhānugatānaṃ somanassapariggahitānaṃ tividhānaṃ cetanānaṃ pāripūrī, esā.

于“施前心悦”等偈，“施前”，即从准备布施资具开始，就应心怀“我将行此随行之施，作为成就之因”的喜悦。“施时心净”，即布施者将应施物置于应供者手中时，应令自心清净，思惟：“我正从无实义的财富中，提取有实义者”。“施后心欢喜”，即将应施物舍与应供者后，心生满足、愉悦、喜乐，思惟：“我已行智者所制之事，善哉！善哉！”。此即是：前思、施思、后思，此三思与信相应、为喜所摄，是业果之圆满。

Sīlasaññamenāti kāyikavācasikasaṃvarena. Hatthapādeti dakkhiṇeyyānaṃ hatthapāde. Mukhaṃ vikkhāletvāti tesaṃyeva mukhaṃ vikkhāletvā, attanāva mukhodakaṃ datvāti adhippāyo.

“以戒律仪”，即以身语的防护。“手足”，指应供者的手足。“洗其面”，即为他们洗脸，意指亲自递上洗脸水。

Chaḷaṅgadānasuttavaṇṇanā niṭṭhitā.

《六支布施经》释义终。

8-11. Attakārīsuttādivaṇṇanā

8-11. 自作业经等释义

38-41. Aṭṭhame kusalakiriyāya ādiārambhabhāvena pavattavīriyaṃ ṭhitasabhāvatāya sabhāvadhāraṇaṭṭhena dhātūti vuttanti āha – ‘‘ārambhadhātūti ārabhanavasena pavattavīriya’’nti. Laddhāsevanaṃ vīriyaṃ balappattaṃ hutvā paṭipakkhe vidhamatīti āha ‘‘nikkamadhātūti kosajjato nikkhamanasabhāvaṃ vīriya’’nti. Parakkamanasabhāvoti adhimattatarānaṃ paṭipakkhadhammānaṃ vidhamanasamatthatāya paṭupaṭutarabhāvena paraṃ paraṃ ṭhānaṃ akkamanasabhāvo. Navamādīsu natthi vattabbaṃ.

38-41. 三八～四一，第八，以善业之初发起的状态而转起的精进，因其安住的自性，有维持自性之义，故称为“界”。即说：“发起界，是依发起而转起的精进”。已得修习的精进，获得力量后能摧破对治法，故说：“出离界，是从懈怠出离的自性的精进”。勇猛精进的自性，是因有能力摧破极强的对治法，而以更敏锐的状态不断趋向更高阶位的自性。第九等无须解说。

Attakārīsuttādivaṇṇanā niṭṭhitā.

《自作业经》等释义终。

12. Nāgitasuttavaṇṇanā

12. 那吉达经释义

42. Dvādasame māhaṃ nāgita yasena samāgamanti mā ahaṃ yasena samāgamanaṃ patthemi. Mā ca mayā yasoti yaso ca mayā mā samāgacchatūti [Pg.109] attho. Iminā attano lābhasakkārena anatthikataṃ vibhāveti. Pañcahi vimuttīhīti tadaṅgavimuttiādīhi pañcahi vimuttīhi. Sesamettha uttānameva.

42. 第十二，“那吉达，我不欲与名誉相遇”，即我不希求与名誉相遇。“愿名誉不与我相遇”，意即愿名誉不与我相遇。以此显示自己不以利得恭敬为意。“以五解脱”，即以支分解脱等五种解脱。其余文义显而易见。

Nāgitasuttavaṇṇanā niṭṭhitā.

《那吉达经》释义终。

Devatāvaggavaṇṇanā niṭṭhitā.

天品释义终。

5. Dhammikavaggo

5. 法品

1. Nāgasuttavaṇṇanā

1. 龙经释义

43. Pañcamassa paṭhame parisiñcitunti (ma. ni. aṭṭha. 1.272) yo cuṇṇamattikādīhi gattāni ubbaṭṭento mallakamuṭṭhādīhi vā ghaṃsanto nahāyati, so ‘‘nahāyatī’’ti vuccati. Yo tathā akatvā pakatiyāva nahāyati, so ‘‘parisiñcatī’’ti vuccati. Bhagavato ca sarīre tathā haritabbaṃ rajojallaṃ nāma nupalimpati acchachavibhāvato, utuggahaṇatthaṃ pana bhagavā kevalaṃ udake otarati. Tenāha ‘‘gattāni parisiñcitu’’nti.

43. 第五品第一，“parisiñcitun”ti（洒身）：（《中部注》1.272）用粉、泥等涂抹身体，或以拳头等摩擦而洗浴者，称为“nahāyati”（沐浴）。不做如是，仅通常洗浴者，称为“parisiñcati”（洒身）。世尊身体因皮肤清净，故无须去除的尘垢附着，然为顺应时节，世尊仅入水中。因此说“洒其身”。

Pubbakoṭṭhakoti pācīnakoṭṭhako. Sāvatthiyaṃ kira jetavanavihāro kadāci mahā, kadāci khuddako. Tathā hi so vipassissa bhagavato kāle yojaniko ahosi, sikhissa tigāvuto, vessabhussa aḍḍhayojaniko, kakusandhassa gāvutappamāṇo, koṇāgamanassa aḍḍhagāvutappamāṇo, kassapassa vīsatiusabhappamāṇo, amhākaṃ bhagavato kāle aṭṭhakarīsappamāṇo jāto. Tampi nagaraṃ tassa vihārassa kadāci pācīnato hoti, kadāci dakkhiṇato, kadāci pacchimato, kadāci uttarato. Jetavanagandhakuṭiyaṃ pana catunnaṃ mañcapādānaṃ patiṭṭhitaṭṭhānaṃ acalameva. Cattāri hi acalacetiyaṭṭhānāni nāma mahābodhipallaṅkaṭṭhānaṃ, isipatane dhammacakkappavattanaṭṭhānaṃ, saṅkassanagare devorohanakāle sopānassa patiṭṭhānaṭṭhānaṃ, mañcapādaṭṭhānanti. Ayaṃ pana pubbakoṭṭhako kassapadasabalassa vīsatiusabhavihārakāle pācīnadvārakoṭṭhako ahosi. So idāni ‘‘pubbakoṭṭhako’’tveva paññāyati.

“Pubbakoṭṭhako”（东门楼），即东边的门楼。据说舍卫城(Sāvatthī)的祇陀林(Jetavana)精舍时大时小。例如，在毗婆尸(Vipassī)世尊(Bhagavā)时代，其大一由旬(yojana)；在尸弃(Sikhī)佛时代，大三伽浮陀(gāvuta)；在毗舍浮(Vessabhū)佛时代，大半由旬；在拘留孙(Kakusandha)佛时代，约一伽浮陀；在拘那含牟尼(Koṇāgamana)佛时代，约半伽浮陀；在迦叶(Kassapa)佛时代，大二十优萨婆(usabha)；在我等世尊时代，则为八格利沙(karīsa)大。并且，该城相对于此精舍，时而在东，时而在南，时而在西，时而在北。然而，祇陀林香室(gandhakuṭi)四个床脚的安立之处，是永恒不变的。确实有四个不动圣地(acalacetiyaṭṭhāna)，即：摩诃菩提(mahābodhi)的金刚座处、仙人堕处(Isipatana)的转法轮处、桑咖萨(Saṅkassa)城天降时天梯的安立处，以及（祇陀林香室的）床脚处。而此东门楼，在迦叶十力(dasabala)佛的二十优萨婆精舍时代，是东门楼。如今仍被认知为“东门楼”。

Kassapadasabalassa [Pg.110] kāle aciravatī nagaraṃ parikkhipitvā sandamānā pubbakoṭṭhakaṃ patvā udakena bhinditvā mahantaṃ udakarahadaṃ māpesi samatittikaṃ anupubbagambhīraṃ. Tattha ekaṃ rañño nhānatitthaṃ, ekaṃ nāgarānaṃ, ekaṃ bhikkhusaṅghassa, ekaṃ buddhānanti evaṃ pāṭiekkāni nhānatitthāni honti ramaṇīyānivippakiṇṇarajatapaṭṭasadisavālukāni. Iti bhagavatā āyasmatā ānandena saddhiṃ yena ayaṃ evarūpo pubbakoṭṭhako, tenupasaṅkami gattāni parisiñcituṃ. Athāyasmā ānando udakasāṭikaṃ upanāmesi. Bhagavā surattadupaṭṭaṃ apanetvā udakasāṭikaṃ nivāsesi. Thero dupaṭṭena saddhiṃ mahācīvaraṃ attano hatthagataṃ akāsi. Bhagavā udakaṃ otari, sahotaraṇenevassa udake macchakacchapā sabbe suvaṇṇavaṇṇā ahesuṃ, yantanāḷikāhi suvaṇṇarasadhārāni siñcanakālo viya suvaṇṇapaṭappasāraṇakālo viya ca ahosi. Atha bhagavato nahānavattaṃ dassetvā paccuttiṇṇassa thero surattadupaṭṭaṃ upanāmesi. Bhagavā taṃ nivāsetvā vijjullatāsadisaṃ kāyabandhanaṃ bandhitvā mahācīvaraṃ antantena saṃharitvā padumagabbhasadisaṃ katvā upanītaṃ dvīsu kaṇṇesu gahetvā aṭṭhāsi. Tena vuttaṃ ‘‘pubbakoṭṭhake gattāni parisiñcitvā ekacīvaro aṭṭhāsī’’ti.

在具十力者迦叶佛陀的时代，阿致罗筏底河(Aciravatī)环绕城市流淌，抵达东门时，河水冲破堤岸，形成了一片水深齐岸、逐渐深邃的大湖。那里设有四个浴场：一个供国王洗浴，一个供城中居民洗浴，一个供比丘僧团洗浴，一个专供佛陀洗浴。这些浴场各自独立，非常美丽，铺着像散落银片般的细沙。于是世尊与具寿阿难一同前往东门，以洗浴身体。具寿阿难递上浴衣，世尊脱下绛红色内衣，穿上浴衣。长老将内衣与大衣拿在手中。世尊进入水中，刚一下水，水中的鱼鳖全都变成金色，犹如用管道倾注金色水流，又如铺展开金色丝绸。世尊沐浴完毕，从水中出来后，长老便奉上绛红色内衣。世尊穿上后，系上如闪电般的腰带，将大衣从两端叠好，叠成莲苞的样子，手持两角站立。因此说：“在东门洗浴身体后，着一衣而立。”

Evaṃ ṭhitassa pana bhagavato sarīraṃ vikasitapadumapupphasadisaṃ sabbapāliphullaṃ pāricchattakaṃ, tārāmarīcivikasitañca gaganatalaṃ siriyā avahasamānaṃ viya virocittha, byāmappabhāparikkhepavilāsinī cassa dvattiṃsavaralakkhaṇamālā ganthitvā ṭhapitā dvattiṃsa candimā viya, dvattiṃsa sūriyā viya, paṭipāṭiyā ṭhapitadvattiṃsacakkavattidvattiṃsadevarājadvattiṃsamahābrahmāno viya ca ativiya virocittha. Yasmā ca bhagavato sarīraṃ sudhantacāmīkarasamānavaṇṇaṃ, suparisodhitapavāḷaruciratoraṇaṃ, suvisuddhanīlaratanāvalisadisakesatanuruhaṃ, tasmā tahaṃ tahaṃ viniggatasujātajātihiṅgulakarasūpasobhitaṃ upari satamegharatanāvalisucchāditaṃ jaṅgamamiva kanakagirisikharaṃ virocittha. Tasmiñca samaye dasabalassa sarīrato nikkhamitvā chabbaṇṇarasmiyo samantato asītihatthappamāṇe padese ādhāvantī vidhāvantī ratanāvaliratanadāmaratanacuṇṇavippakiṇṇaṃ viya pasāritaratanacittakañcanapaṭṭamiva āsiñcamānalākhārasadhārācittamiva ukkāsatanipātasamākulamiva nirantaravippakiṇṇakaṇikārakiṅkiṇikapupphamiva vāyuvegasamuddhatacinapiṭṭhacuṇṇarañjitamiva [Pg.111] indadhanuvijjullatāvitānasanthatamiva ca gaganatalaṃ, taṃ ṭhānaṃ pavanañca sammā pharanti. Vaṇṇabhūmi nāmesā. Evarūpesu ṭhānesu buddhānaṃ sarīravaṇṇaṃ vā guṇavaṇṇaṃ vā cuṇṇiyapadehi vā gāthāhi vā atthañca upamāyo ca kāraṇāni ca āharitvā paṭibalena dhammakathikena pūretvā kathetuṃ vaṭṭati. Evarūpesu hi ṭhānesu dhammakathikassa thāmo veditabbo. Pubbasadisāni kurumānoti nirudakāni kurumāno, sukkhāpayamānoti attho. Sodake gatte cīvaraṃ pārupantassa hi cīvare kaṇṇikāni uṭṭhahanti, parikkhārabhaṇḍaṃ dussati, buddhānaṃ pana sarīre rajojallaṃ na upalimpati, padumapatte ukkhittaudakabindu viya udakaṃ vinivaṭṭetvā gacchati. Evaṃ santepi sikkhāgāravatāya bhagavā ‘‘pabbajitavattaṃ nāmeta’’nti mahācīvaraṃ ubhosu kaṇṇesu gahetvā purato kāyaṃ paṭicchādetvā aṭṭhāsi.

世尊如是站立时，其身犹如盛开的莲花，一切肢体如圆满盛开的巴瑞恰达树(pāricchattaka)，其光辉仿佛超越了星光闪耀的天空之美。其身一寻光(byāmappabhā)环绕，光辉灿烂，三十二大丈夫相(dvattiṃsavaralakkhaṇa)庄严，犹如串联而成的三十二轮明月、三十二轮红日，又如依次排列的三十二位转轮王、三十二位天王、三十二位大梵天般，极其辉煌。因世尊之身色如纯净黄金，洁净如红宝石雕琢的华美门楣，发与身毛清净如青宝珠串，故而处处显现如天然朱砂般明艳，上方覆盖着百重宝云与宝珠璎珞，犹如移动的黄金山峰般璀璨。尔时，从具十力者的身体放射出六色光芒，遍照八十肘方圆的区域，犹如散落着宝珠璎珞、宝珠串、宝珠粉末，犹如展开的宝饰金布，又如倾泻而下的漆汁画作，更似密集降落的百千流星，或如不断散落的迦尼迦罗花(kaṇikāra)与金吉尼迦花(kiṅkiṇika)，又如被风吹扬的红铅粉所染，亦如彩虹与闪电交织的天幕，遍满该处与空中。此处名为“赞叹之地”(Vaṇṇabhūmi)。在此等处，善于说法的讲者，应当引述义理、譬喻与因缘，以散文或偈颂，圆满宣说诸佛的身色功德。于此等处，当知说法者之力用。“令作如前”即是“令其无水”，意为“令其干燥”。若身体带水而披上衣，衣服上即会留下水渍，资具也会损坏。然而，诸佛身上尘垢不染，水珠犹如莲叶上的水滴般滚落。即便如此，出于对学处的尊重，世尊仍说：“此乃出家之行仪。”遂将大衣两角执于手中，遮蔽身前而立。

Tāḷitañca vāditañca tāḷitavāditaṃ, tūriyānaṃ tāḷitavāditaṃ tūriyatāḷitavāditaṃ. Mahantañca taṃ tūriyatāḷitavāditañcāti mahātūriyatāḷitavāditaṃ. Tenāha ‘‘mahantenā’’tiādi. Atha vā bherimudiṅgapaṇavāditūriyānaṃ tāḷitaṃ vīṇāveḷugomukhiādīnaṃ vāditañca tūriyatāḷitavāditanti vā evamettha attho daṭṭhabbo.

击打与吹奏，是为“击打吹奏”。诸乐器之击打吹奏，是为“乐器击打吹奏”。此宏大之乐器击打吹奏，是为“大乐器击打吹奏”。是故说“以大……”等。或者，此处之义应如是理解：大鼓(bheri)、手鼓(mudiṅga)、小鼓(paṇava)等乐器之击打，与琴(vīṇā)、笛(veḷu)、牛角号(gomukhi)等乐器之吹奏，合为“乐器击打吹奏”。

Abhiññāpāraṃ gatoti abhiññāpāragū. Evaṃ sesesupi. So hi bhagavā sabbadhamme abhijānanto gatoti abhiññāpāragū. Tesu pañcupādānakkhandhe parijānanto gatoti pariññāpāragū. Sabbakilese pajahanto gatoti pahānapāragū. Cattāro magge bhāvento gatoti bhāvanāpāragū. Nirodhaṃ sacchikaronto gatoti sacchikiriyāpāragū. Sabbasamāpattiṃ samāpajjanto gatoti samāpattipāragū. Subrahmadevaputtādayoti ettha so kira devaputto accharāsaṅghaparivuto nandanakīḷitaṃ katvā pāricchattakamūle paññattāsane nisīdi. Taṃ pañcasatā parivāretvā nisinnā, pañcasatā rukkhaṃ abhiruhitvā madhurassarena gāyitvā pupphāni pātenti. Tāni gahetvā itarā ekatovaṇṭikamālāva ganthenti. Atha rukkhaṃ abhiruḷhā upacchedakavasena ekappahāreneva kālaṃ katvā avīcimhi nibbattā mahādukkhaṃ anubhavanti. Atha kāle gacchante devaputto ‘‘imāsaṃ neva saddo suyyati[Pg.112], na pupphāni pātenti, kahaṃ nu kho gatā’’ti āvajjento niraye nibbattabhāvaṃ disvā piyavatthukasokena ruppamāno cintesi – ‘‘etā tāva yathākammena gatā, mayhaṃ āyusaṅkhāro kittako’’ti. So ‘‘sattame divase mayāpi avasesāhi pañcasatāhi saddhiṃ kālaṃ katvā tattheva nibbattitabba’’nti disvā balavatarena sokena samappito. ‘‘Imaṃ mayhaṃ sokaṃ sadevake loke aññatra tathāgatā nibbāpetuṃ samattho natthī’’ti cintetvā satthu santikaṃ gantvā vanditvā ekamantaṃ ṭhito –

“已达究竟智彼岸”，即是究竟智圆满者。其余亦如是。世尊乃是遍知一切法而行，故为究竟智圆满者；于五取蕴了知而行，故为遍知圆满者；于一切烦恼断除而行，故为断除圆满者；于四道修习而行，故为修习圆满者；于灭谛作证而行，故为实证圆满者；于一切等至成就而行，故为等至圆满者。“善梵天子(Subrahmādevaputta)等”者：据说，彼天子为众天女所围绕，于欢喜园(Nandana)嬉戏后，坐于巴瑞恰达树下所设之座。五百天女围绕而坐，五百天女登上树，以甜美之声歌唱，并散下花朵。其余天女拾起花朵，串成单茎花环。其后，彼等登树天女因业力中断而突然命终，投生于无间地狱(Avīci)，感受巨大痛苦。时日稍久，天子思忖：“既听不见她们的声音，也不见她们散花，究竟去了何处？”他经观察，见她们已投生地狱，因失所爱而心生忧恼，想道：“她们已随其业而去，我的寿数尚余几何？”他见到“七日之后，我亦将与所余五百天女一同命终，投生彼处”，遂为更强烈的忧愁所困。他心想：“于此天人世间，除如来外，无人能熄灭我此忧愁。”于是前往世尊之处，行礼后，立于一旁——

‘‘Niccaṃ utrastamidaṃ cittaṃ, niccaṃ ubbiggamidaṃ mano;

Anuppannesu kicchesu, atho uppatitesu ca;

Sace atthi anutrastaṃ, taṃ me akkhāhi pucchito’’ti. (saṃ. ni. 1.98) –

此心常恐惧，此意恒惊惶；苦厄纵未生，已生亦不安。若有无畏境，我问请为说。

Imaṃ gāthamabhāsi. Bhagavāpissa –

他说了这段偈颂。世尊也对他说道——

‘‘Nāññatra bojjhā tapasā, nāññatrindriyasaṃvarā;

Nāññatra sabbanissaggā, sotthiṃ passāmi pāṇina’’nti. (saṃ. ni. 1.98) –

除智慧与苦行，除守护诸根，除舍弃一切外，我未见众生有何安稳。

Dhammaṃ desesi. So desanāpariyosāne vigatasoko pañcahi accharāsatehi saddhiṃ sotāpattiphale patiṭṭhāya bhagavantaṃ namassamāno aṭṭhāsi. Taṃ sandhāyetaṃ vuttaṃ ‘‘dukkhappattā subrahmadevaputtādayo’’ti. Ādi-saddena candasūriyadevaputtādayo saṅgaṇhāti. Catūhi kāraṇehīti ārakattā, arīnaṃ arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi catūhi kāraṇehi.

说法。说法完毕时，他离忧无愁，与五百位天女一起证得须陀洹果，礼敬世尊而立。此即所谓“遭遇痛苦的善梵天子等”。“等”字包括月天子、日天子等。由于四种原因（而为阿罗汉）：因远离（烦恼），因摧毁敌（烦恼）与（轮回之）辐，因堪受资具等，因于作恶无有隐秘。

Dasavidhasaṃyojanānīti orambhāgiyuddhambhāgiyabhedato dasavidhasaṃyojanāni. Sabbe accarucīti sabbasatte atikkamitvā pavattaruci. Aṭṭhamakanti sotāpattimaggaṭṭhaṃ sandhāya vadati. Sotāpannoti phalaṭṭho gahito.

十种结是指分为下分结与上分结的十种结。“一切极悦”是指超越一切众生而生起的喜乐。“第八人”是指住于须陀洹道者。“须陀洹”则指住于其果者。

Soraccanti ‘‘tattha katamaṃ soraccaṃ? Yo kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo, idaṃ vuccati soraccaṃ, sabbāpi sīlasaṃvaro soracca’’nti (dha. sa. 1349) vacanato sucisīlaṃ ‘‘soracca’’nti vuttaṃ. Karūṇāti karuṇābrahmavihāramāha. Karuṇāpubbabhāgoti tassa pubbabhāgaṃ upacārajjhānaṃ vadati.

“柔和”（soracca）：“此中，何为柔和？身不违犯，语不违犯，身语不违犯，此谓柔和。一切戒律仪亦为柔和。”（依《法集论》1349）因此，清净之戒被称为“柔和”。“悲”是指悲梵住。“以悲为前分”是指其前分之近行定。

Duvidhena [Pg.113] jhānenāti ārammaṇūpanijjhānalakkhaṇūpanijjhānabhedato duvidhena jhānamanena. Pañcavidhamicchājīvavasenāti kuhanālapanānemittikatānippesikatālābhenalābhaṃnijigīsanatāsaṅkhāta- pañcavidhamicchājīvavasena. Na lippatīti na allīyati anusayato ārammaṇakaraṇato vā taṇhādiṭṭhiabhinivesābhāvato. Sesamettha uttānameva.

“以二种禅”是指以所缘审察与相审察此二种禅。“以五种邪命”是指以矫饰、言说、示相、斥骂、以利求利这五种邪命。“不染著”是指不执著，因无潜在倾向，或不执取所缘，以及无有贪、见与执取。其余在此已是显而易见。

Nāgasuttavaṇṇanā niṭṭhitā.

龙经释义终。

2. Migasālāsuttavaṇṇanā

2. 弥伽娑罗经释义

44. Dutiye samasamagatiyāti ka-kārassa ya-kāravasena niddesoti āha ‘‘samabhāveneva samagatikā’’ti. Bhavissantīti atītatthe anāgatavacanaṃ katanti āha ‘‘bhavissantīti jātā’’ti. Purāṇassa hi isidattassa ca samagatikaṃ sandhāya sā evamāha.

44. 第二，于“同等进展”（samasamagatiyā）一词，是依ka音作ya音的方式解释，故说“以平等状态同等进展”。于“将会存在”（bhavissanti）一词，是以未来时态词表达过去之义，故说“‘将会存在’即‘已出生’”。因为她是针对往昔的伊西达多（Isidatta）的同等进展而这么说。

Ammakāti mātugāmo. Upacāravacanañhetaṃ. Itthīsu yadidaṃ ammakā mātugāmo jananī janikāti. Tenāha ‘‘itthī hutvā itthisaññāya eva samannāgatā’’ti.

“阿摩迦”（ammakā）是指妇女。此为敬称。于妇女中，“阿摩迦”即妇女、母亲、生母。故说“身为女人，亦具足女人想”。

Diṭṭhiyā paṭivijjhitabbaṃ appaṭividdhaṃ hotīti atthato kāraṇato ca paññāya paṭivijjhitabbaṃ appaṭividdhaṃ hoti, nijjaṭaṃ niggumbaṃ katvā yāthāvato aviditaṃ hoti. Samaye samaye kilesehi vimuccanakaṃ pītipāmojjaṃ idha sāmāyikaṃ ma-kāre akārassa dīghaṃ katvā. Tenāha – ‘‘sāmāyikampi vimuttiṃ na labhatīti kālānukālaṃ dhammassavanaṃ nissāya pītipāmojjaṃ na labhatī’’ti. Pamiṇantīti ettha ārambhattho pa-saddoti āha ‘‘tuletuṃ ārabhantī’’ti. Paṇītoti visiṭṭho.

“应以见通达者而未通达”，是指应以智慧于义、于理通达者而未通达，未能去除纠结、清除丛林而如实了知。于时时从烦恼中解脱而得的喜与悦，此处作“时解脱”（sāmāyika），是将ma音中的a音延长。故说：“不得时解脱，即是不能依时时听闻法而获得喜与悦。”于“衡量”（pamiṇanti）一词，pa-是起始之义，故说“开始衡量”。“殊胜”（paṇīto）即是卓越。

Tadantaranti vacanavipallāsena upayogatthe sāmivacanaṃ katanti āha ‘‘taṃ antaraṃ taṃ kāraṇa’’nti. Lobhassa aparāparuppattiyā bahuvacanavasena ‘‘lobhadhammā’’ti vuttā. Sīlena visesī ahosi methunadhammaviratiyā samannāgatattā.

于“彼之间”（tadantaraṃ）一词，因语序转换，故说“于其间，即其原因”。因贪欲接连不断地生起，故以复数说为“诸贪法”。他因戒而殊胜，因其已远离淫欲法。

Migasālāsuttavaṇṇanā niṭṭhitā.

弥伽娑罗经释义终。

3-6. Iṇasuttādivaṇṇanā

3-6. 负债经等释义

45-48. Tatiye [Pg.114] daliddo nāma duggato, tassa bhāvo dāliddiyaṃ. Na etassa sakaṃ sāpateyyanti assako, asāpateyyo. Tenāha ‘‘attano santakena rahito’’ti. ‘‘Buddho dhammo saṅgho’’ti vutte ‘‘sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’ti kenaci akampiyabhāvena okappanaṃ ratanattayaguṇe ogāhetvā kappanaṃ okappanasaddhā nāma. ‘‘Idaṃ akusalaṃ kammaṃ no sakaṃ, idaṃ pana kammaṃ saka’’nti evaṃ byatirekato anvayato ca kammassakatajānanapaññā kammassakatapaññā. Tividhañhi duccaritaṃ attanā katampi sakakammaṃ nāma na hoti atthabhañjanato. Sucaritaṃ sakakammaṃ nāma atthajananato. Iṇādānasminti paccattavacanatthe etaṃ bhummanti āha ‘‘iṇaggahaṇaṃ vadāmī’’ti.

45-48. 第三，“贫者”（daliddo）名为穷困者（duggato），其状态为贫穷（dāliddiyaṃ）。“无自己所有物”，故为“无所有者”（assako）、“无资产者”（asāpateyyo）。故说“无自己所有”。于“佛、法、僧”，能以某种不可动摇的方式，深入于三宝之德而确信“世尊是正自觉者，法是善说，僧是善行道”，此名为“信解信”（okappanasaddhā）。如此以简别与随顺的方式了知“此不善业非我所有，此业为我所有”的智慧，即“业所有慧”（kammassakatapaññā）。三恶行虽为自己所作，但因其毁坏利益，故不名为“自己的业”；善行因其产生利益，故名为“自己的业”。于“负债时”（iṇādānasmiṃ）一词，此处的方位格有对格之义，故说“我说负债”。

Kaṭaggāhoti kataṃ sabbaso siddhameva katvā gahaṇaṃ. So pana vijayalābho hotīti āha ‘‘jayaggāho’’ti. Hirimano etassāti hirimanoti āha ‘‘hirisampayuttacitto’’ti, pāpajigucchanalakkhaṇāya hiriyā sampayuttacittoti attho. Ottappati ubbijjati bhāyati sīlenāti ottappī, ottappena samannāgato. Nirāmisaṃ sukhanti tatiyajjhānasukhaṃ dūrasamussāritakāmāmisattā. Upekkhanti catutthajjhānupekkhaṃ, na yaṃ kiñci upekkhāvedananti āha ‘‘catutthajjhānupekkha’’nti. Āraddhavīriyoti paggahitaparipuṇṇakāyikacetasikavīriyoti attho. Yo gaṇasaṅgaṇikaṃ vinodetvā catūsu iriyāpathesu aṭṭhaārambhavatthuvasena ekako hoti, tassa kāyikaṃ vīriyaṃ āraddhaṃ nāma hoti. Cittasaṅgaṇikaṃ vinodetvā aṭṭhasamāpattivasena ekako hoti. Gamane uppannakilesassa ṭhānaṃ pāpuṇituṃ na deti, ṭhāne uppannakilesassa nisajjaṃ, nisajjāya uppannakilesassa sayanaṃ pāpuṇituṃ na deti, uppannaṭṭhāneyeva kilese niggaṇhāti. Ayaṃ cetasikaṃ vīriyaṃ āraddhaṃ nāma hoti. Paṭipakkhadūrībhāvena seṭṭhaṭṭhena ca eko udetīti ekodi, ekaggatā. Tassa yogato ekaggacitto idha ekodi. Paṭipakkhato attānaṃ nipāti, taṃ vā nipayati visosetīti nipako. Aññataraṃ kāyādibhedaṃ ārammaṇaṃ sātisayāya satiyā saratīti sato. Tenāha ‘‘ekaggacitto’’tiādi.

“已取”（kaṭaggāho）是指已作、完全成就而取。又，此为胜利之获得，故说“胜取”（jayaggāho）。“有惭心”（hirimā），故说“与惭相应之心”，义为与以厌恶恶行为相的惭相应之心。“有愧者”（ottappī），即因戒而愧、而惧、而畏，是具足愧者。“无染乐”（nirāmisaṃ sukhaṃ）是指第三禅之乐，因其已远离欲乐。“舍”（upekkhā）是指第四禅之舍，非任何舍受，故说“第四禅之舍”。“发起精进”（āraddhavīriyo）义为已发起、圆满的身心精进。若人远离愦闹，于四威仪中，依八种发勤事而独住，其身精进名为“已发起”。若人远离心之愦闹，依八等至而独住，于行时生起之烦恼，不令其至住时；于住时生起之烦恼，不令其至坐时；于坐时生起之烦恼，不令其至卧时，于生起之处即制伏烦恼，此心精进名为“已发起”。因远离对治法及以殊胜义而独生，故为“专一”（ekodi），即“一境性”。此处，因相应故，一境之心为“专一”。从对治法守护自己，或令其堕、枯竭，故为“审慎”（nipako）。以超胜之念，忆念身等差别中之任一所缘，故为“具念”（sato）。故说“一境之心”等。

Akuppā me vimuttīti mayhaṃ arahattaphalavimutti akuppatāya akuppārammaṇatāya ca akuppā. Sā hi rāgādīhi na kuppatīti akuppatāyapi akuppā[Pg.115]. Akuppaṃ nibbānamassā ārammaṇanti akuppārammaṇatāyapi akuppā. Tenevāha ‘‘akuppārammaṇattā’’tiādi. Bhavasaṃyojanānanti kāmarāgapaṭighamānadiṭṭhivicikicchāsīlabbataparāmāsabhavarāgaissāmacchariya- avijjāsaṅkhātānaṃ dasannaṃ saṃyojanānaṃ. Imāni hi satte bhavesu saṃyojenti upanibandhanti bhavābhavena saṃyojenti, tasmā bhavasaṃyojanānīti vuccanti. Khīṇāsavo uttamaaṇaṇo kilesaiṇānaṃ abhāvato. Aññe hi sattā yāva na kilesā pahīyanti, tāva saiṇā nāma aserivihārabhāvato. Catutthādīni uttānatthāni.

“我解脱不动”，是指我的阿罗汉果解脱，因其自身不动摇（akuppatā）及所缘不动摇（akuppārammaṇatā）故为“不动”。其解脱不为贪等所动摇，故自身不动摇；又因其以不动摇的涅槃为所缘，故所缘不动摇。因此说“因所缘不动摇”等。“有结”，是指欲贪、嗔、慢、见、疑、戒禁取、有贪、嫉、悭、无明这十种结。因其将有情系缚、捆绑于诸有之中，于各种有中结缚，故称“有结”。漏尽者是无上之无债人，因其已无烦恼之债。其余有情，只要烦恼未断，即名为有债，因其住于不自在。第四等句义皆明显。

Iṇasuttādivaṇṇanā niṭṭhitā.

负债经等释义终。

7. Khemasuttavaṇṇanā

7. 安稳经释义

49. Sattame vutthabrahmacariyavāsoti nivutthabrahmacariyavāso. Katakaraṇīyoti ettha karaṇīyanti pariññāpahānabhāvanāsacchikiriyamāha. Taṃ pana yasmā catūhi maggehi paccekaṃ catūsu saccesu kattabbattā soḷasavidhaṃ veditabbaṃ. Tenāha ‘‘catūhi maggehi kattabba’’nti. Khandhakilesaabhisaṅkhārasaṅkhātā tayo osīdāpanaṭṭhena bhārā viyāti bhārā. Te ohitā oropitā nikkhittā pātitā etenāti ohitabhāro. Tenāha ‘‘khandhabhāraṃ…pe… otāretvā ṭhito’’ti. Anuppatto sadatthanti anuppattasadattho. Sadatthoti ca sakatthamāha ka-kārassa da-kāraṃ katvā. Ettha hi arahattaṃ attano yonisomanasikārāyattattā attūpanibandhaṭṭhena sasantānapariyāpannattā attānaṃ avijahanaṭṭhena attano uttamatthena ca attano atthattā ‘‘sakattho’’ti vuccati. Tenāha ‘‘sadattho vuccati arahatta’’nti. Sammadaññā vimuttoti sammā aññāya vimutto, acchinnabhūtāya maggapaññāya sammā yathābhūtaṃ dukkhādīsu yo yathā jānitabbo, tathā jānitvā vimuttoti attho. Tenāha ‘‘sammā hetunā’’tiādi. Vimuttoti ca dve vimuttiyo sabbassa cittasaṃkilesassa maggo nibbānādhimutti ca. Nibbāne adhimuccanaṃ tattha ninnapoṇapabbhāratāya. Arahā sabbakilesehi vimuttacittattā cittavimuttiyā vimutto. Nibbānaṃ adhimuttattā nibbāne vimutto. Sesamettha uttānameva.

49. 第七经，“已住梵行”(vutthabrahmacariyavāso)即已圆满梵行。“所作已办”(katakaraṇīyo)中，“所作”(karaṇīya)是指遍知、断、修、证。此又因须以四道于四圣谛各别行之，故当知有十六种。是故说“应以四道完成”。蕴、烦恼、行此三者，因其有下沉之义，如重担，故名为“担”(bhāra)。此担已被卸下、放下、舍弃、抛弃，故称“已卸重担者”(ohitabhāro)。是故说“已卸蕴担……乃至……安住”。“已达自义”(anuppatto sadattho)即已达自义。所谓“自义”(sadattha)，是说将“自利”(sakatta)的ka音转为da音。于此，阿罗汉果因依于自己的如理作意，因其系属于自身，因其不舍弃自身，因其为自身之最上义，因其为自身之利益，故称“自利”(sakattho)。是故说“所谓自利，即是阿罗汉果”。“正知解脱”(sammadaññā vimutto)即以正知而解脱，义为以无间断的道慧，如实了知苦等应知之法，如是了知后而解脱。是故说“以正因”等。所谓“解脱”(vimutti)，有两种解脱：由道从一切心的杂染中解脱，以及于涅槃的胜解。于涅槃胜解，即是于彼处倾向、趣向、倾注。阿罗汉因心已从一切烦恼中解脱，故由心解脱而解脱；因胜解于涅槃，故于涅槃中解脱。其余部分文义显明。

Khemasuttavaṇṇanā niṭṭhitā.

安稳经释义终。

8. Indriyasaṃvarasuttavaṇṇanā

8. 根律仪经释义

50. Aṭṭhame [Pg.116] upanisīdati phalaṃ etthāti kāraṇaṃ upanisā. Yathābhūtañāṇadassananti yathāsabhāvajānanasaṅkhātaṃ dassanaṃ. Etena taruṇavipassanaṃ dasseti. Taruṇavipassanā hi balavavipassanāya paccayo hoti. Taruṇavipassanāti nāmarūpapariggahe ñāṇaṃ, paccayapariggahe ñāṇaṃ, sammasane ñāṇaṃ, maggāmagge vavatthapetvā ṭhitañāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. Nibbindati etāyāti nibbidā. Balavavipassanāti bhayatupaṭṭhāne ñāṇaṃ ādīnavānupassane ñāṇaṃ muccitukamyatāñāṇaṃ saṅkhārupekkhāñāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. Paṭisaṅkhānupassanā pana muccitukamyatāpakkhikā eva. ‘‘Yāva maggāmaggañāṇadassanavisuddhi, tāva taruṇavipassanā’’ti hi vacanato upakkilesavimuttaudayabbayañāṇato balavavipassanā. Virajjati ariyo saṅkhārato etenāti virāgo, ariyamaggo. Arahattaphalanti ukkaṭṭhaniddesato vuttaṃ. Indriyasaṃvarassa sīlarakkhaṇahetuttā vuttaṃ ‘‘sīlānurakkhaṇaindriyasaṃvaro kathito’’ti.

50. 第八经，“近因”(upanisā)，谓果于此近坐之因。“如实知见”(yathābhūtañāṇadassana)即如其自性而知之见。此显示初观(taruṇavipassanā)。初观是强观(balavavipassanā)的缘。初观是四种智的同义词：名色摄受智、缘摄受智、思惟智、确立道与非道后安住之智。“由此厌离”，故名厌离(nibbidā)。强观是四种智的同义词：怖畏现起智、过患随观智、欲解脱智、行舍智。审察随观则属于欲解脱的部分。诚然，根据“直至道非道智见清净，皆属初观”之说，从脱离随烦恼的生灭智起，即是强观。圣者由此对诸行离染，故名离贪(virāgo)，即圣道。说阿罗汉果，是从最胜的解释而言。因根律仪是守护戒律之因，故说“已说守护戒律之根律仪”。

Indriyasaṃvarasuttavaṇṇanā niṭṭhitā.

根律仪经释义终。

9. Ānandasuttavaṇṇanā

9. 阿难经释义

51. Navame therā bhikkhū viharanti bahussutā āgatāgamātiādipāḷipadesu imināva nayena attho daṭṭhabbo – sīlādiguṇānaṃ thirabhāvappattiyā therā. Suttageyyādi bahu sutaṃ etesanti bahussutā. Vācuggatadhāraṇena sammadeva garūnaṃ santike āgamitabhāvena āgato pariyattidhammasaṅkhāto āgamo etesanti āgatāgamā. Suttātidhammasaṅkhātassa dhammassa dhāraṇena dhammadharā. Vinayadhāraṇena vinayadharā. Tesaṃyeva dhammavinayānaṃ mātikāya dhāraṇena mātikādharā. Tattha tattha dhammaparipucchāya paripucchati. Taṃ atthaparipucchāya paripañhati vīmaṃsati vicāreti. Idaṃ, bhante, kathaṃ, imassa kvatthoti paripucchanapañhanākāradassanaṃ. Āvivaṭañceva pāḷiyā atthaṃ padesantarapāḷidassanena āgamato vivaranti. Anuttānīkatañca yuttivibhāvanena uttānīkaronti. Kaṅkhāṭṭhāniyesu dhammesu saṃsayuppattiyā [Pg.117] hetuyā gaṇṭhiṭṭhānabhūtesu pāḷipadesu yāthāvato vinicchayadānena kaṅkhaṃ paṭivinodenti.

51. 第九经，“长老比丘，多闻、通达传承”等巴利文句，其义应循此理而知：因戒等功德达到稳固，故为长老(therā)。因多闻经、偈等，故为多闻(bahussutā)。因口诵受持，于师长处善学，故名为教法的传承已至，是为通达传承(āgatāgamā)。因受持经与阿毗达磨等法，故为持法者(dhammadharā)。因受持律，故为持律者(vinayadharā)。因受持此法与律的纲要，故为持纲要者(mātikādharā)。他们处处询问法，即是询问、审察、思量、考察其义。“尊者，此事如何？此义为何？”此是显示询问、质问的方式。对于巴利文中未明示之义，他们依传承，以其他巴利文段落来阐明；对于未显了者，他们以理分析，使之显了。对于法中存疑之处，即因疑惑而成为症结的巴利文段落，他们给予如实的决断，从而消除疑惑。

Ānandasuttavaṇṇanā niṭṭhitā.

阿难经释义终。

10. Khattiyasuttavaṇṇanā

10. 刹帝利经释义

52. Dasame bhoge adhippāyo etesanti bhogādhippāyā. Paññatthāya etesaṃ mano upavicaratīti paññūpavicārā. Pathaviyā dāyatthāya vā cittaṃ abhiniveso etesanti pathavībhinivesā. Mantā adhiṭṭhānaṃ patiṭṭhā etesanti mantādhiṭṭhānā. Iminā nayena sesapadānipi veditabbāni. Sesaṃ uttānameva.

52. 第十经，意在财富者，是为“财富欲求”(bhogādhippāyā)。其心为智慧而寻求者，是为“智慧寻求”(paññūpavicārā)。其心为继承大地而执著者，是为“土地执著”(pathavībhinivesā)。以咒语为所依、为立足处者，是为“咒语依止”(mantādhiṭṭhānā)。其余诸词亦应循此理而知。其余部分文义显明。

Khattiyasuttavaṇṇanā niṭṭhitā.

刹帝利经释义终。

11. Appamādasuttavaṇṇanā

11. 不放逸经释义

53. Ekādasame jaṅgalānanti ettha yo nipicchalo na anūpo nirudakatāya thaddhalūkho bhūmippadeso, so ‘‘jaṅgalo’’ti vuccati. Tabbahulatāya pana idha sabbo bhūmippadeso jaṅgalo. Tasmiṃ jaṅgale jātā bhavāti vā jaṅgalā, tesaṃ jaṅgalānaṃ. Evañhi nadicarānampi hatthīnaṃ saṅgaho kato hoti samodhātabbānaṃ viya samodhāyakānampi idha jaṅgalaggahaṇena gahetabbato. Pathavītalacārīnanti iminā jalacārino ca nivatteti adissamānapādattā. ‘‘Pāṇāna’’nti sādhāraṇavacanampi ‘‘padajātānī’’ti saddantarasannidhānena visesaniviṭṭhameva hotīti āha ‘‘sapādakapāṇāna’’nti. ‘‘Muttagata’’ntiādīsu (ma. ni. 2.119; a. ni. 9.11) gata-saddo viya idha jāta-saddo anatthantaroti āha ‘‘padajātānīti padānī’’ti. Samodhānanti samavarodhaṃ, antogadhaṃ vā. Tenāha ‘‘odhānaṃ upanikkhepaṃ gacchantī’’ti. Kūṭaṅgamāti pārimantena kūṭaṃ upagacchanti. Kūṭaninnāti kūṭacchiddamagge pavisanavasena kūṭe ninnā. Kūṭasamosaraṇāti chidde anupavisanavasena ca āhacca avatthānena ca kūṭe samodahitvā ṭhitā. Vaṇṭe [Pg.118] patamāne sabbāni bhūmiyaṃ patantīti āha ‘‘vaṇṭānuvattakāni bhavantī’’ti.

53. 第十一经，“丛林”(jaṅgala)者，此处指不泥泞、不潮湿，因无水而坚硬粗糙的地面。然此处因其多，故一切地面皆称丛林。或于彼丛林中生、有者，即为“丛林生物”(jaṅgalā)，此指那些丛林生物。如是，则连河行之象亦被含摄，因“丛林”一词于此应理解为含摄被聚集者与聚集者。“地面行者”(pathavītalacārīnaṃ)一词，因足迹不见，排除了水行生物。“众生”(pāṇānaṃ)一词虽为通称，然因邻近“有足类”(padajātāni)一词，故限定于特定范围，是故说“有足之众生”。如于“已达解脱”(muttagata)等句中，“达”(gata)字无别义，此处“生”(jāta)字亦然，是故说“有足类即是足”。“聚集”(samodhāna)即围入或进入。是故说“彼等进入围场，靠近放置处”。“向顶梁”(kūṭaṅgama)即沿边缘走向顶梁。“倾向顶梁”(kūṭaninna)即由顶梁缝隙之道进入。“汇于顶梁”(kūṭasamosaraṇa)即不从缝隙进入，而是撞击后停住，汇于顶梁。当顶梁落下时，一切皆落于地，是故说“彼等随顶梁而倒下”。

Appamādasuttavaṇṇanā niṭṭhitā.

不放逸经释义终。

12. Dhammikasuttavaṇṇanā

12. 如法经释义

54. Dvādasame jātibhūmiyanti ettha jananaṃ jāti, jātiyā bhūmi jātibhūmi, jātaṭṭhānaṃ. Taṃ kho panetaṃ neva kosalamahārājādīnaṃ, na caṅkibrāhmaṇādīnaṃ, na sakkasuyāmasantusitādīnaṃ, na asītimahāsāvakānaṃ, na aññesaṃ sattānaṃ ‘‘jātibhūmī’’ti vuccati. Yassa pana jātadivase dasasahassī lokadhātu ekaddhajamālāvippakiṇṇakusumavāsacuṇṇagaṇasugandhā sabbapāliphullamiva nandanavanaṃ virocamānā paduminipaṇṇe udakabindu viya akampittha, jaccandhādīnañca rūpadassanādīni anekāni pāṭihāriyāni pavattiṃsu. Tassa sabbaññubodhisattassa jātaṭṭhānaṃ, sātisayassa pana janakakapilavatthusannissayo ‘‘jātibhūmī’’ti vuccati. Jātibhūmakā upāsakāti jātibhūmivāsino upāsakā. Santanetvā sabbaso tanetvā pattharitvā ṭhitamūlāni mūlasantānakāni. Tāni pana atthato mūlāniyevāti āha ‘‘mūlasantānakānanti mūlāna’’nti.

54. 第十二，于“生地”(jātibhūmi)中，“生”(jāti)是指出生，“生地”(jātiyā bhūmi)是指出生的地方。然而，此地不被称为憍萨罗(Kosala)大王等人的“生地”，不被称为阐基(Caṅkī)婆罗门等人的“生地”，不被称为帝释(Sakka)、苏亚马(Suyāma)、兜率天(Santusita)等人的“生地”，不被称为八十大弟子(asītimahāsāvakā)的“生地”，也不被称为其他有情的“生地”。唯于其诞生之日，一万世界如同遍布花环、散满香粉，如盛开的欢喜园(Nandanavana)般光彩夺目，如莲叶上的水珠般震动；且天生盲者得见色等诸多奇迹发生。此一切智菩萨的出生地，特别是与生父相关的迦毗罗卫(Kapilavatthu)，才被称为“生地”。“生地优婆塞”(Jātibhūmakā upāsakā)即居住于生地的优婆塞。“根本相续”(mūlasantānakāni)指完全延伸、扩展而住立的诸根，即根的延续。此等义理上即是诸根，故云：“‘根本相续’即诸根”(mūlāni)。

Jātadivase āvudhānaṃ jotitattā, rañño aparimitassa ca sattakāyassa anatthato paripālanasamatthatāya ca ‘‘jotipālo’’ti laddhanāmattā vuttaṃ ‘‘nāmena jotipālo’’ti. Govindoti govindiyābhisekena abhisitto, govindassa ṭhāne ṭhapanābhisekena abhisittoti attho. Taṃ kira tassa brāhmaṇassa kulaparamparāgataṃ ṭhānantaraṃ. Tenāha ‘‘ṭhānena mahāgovindo’’ti. Gavaṃ paññañca vindati paṭilabhatīti govindo, mahanto govindoti mahāgovindo. Goti hi paññāyetaṃ adhivacanaṃ ‘‘gacchati atthe bujjhatī’’ti katvā. Mahāgovindo ca amhākaṃ bodhisattoyeva. So kira disampatissa nāma rañño purohitassa govindabrāhmaṇassa putto hutvā attano pitussa ca rañño ca accayena tassa putto reṇu, sahāyā [Pg.119] cassa sattabhū, brahmadatto, vessabhū, bharato, dve dhataraṭṭhāti ime satta rājāno yathā aññamaññaṃ na vivadanti. Evaṃ rajje patiṭṭhāpetvā tesaṃ atthadhamme anusāsante jambudīpatale sabbesaṃ rājāva raññaṃ, brahmāva brāhmaṇānaṃ, devova gahapatikānaṃ sakkato garukato mānito pūjito apacito uttamagāravaṭṭhānaṃ ahosi. Tena vuttaṃ ‘‘reṇuādīnaṃ sattannaṃ rājūnaṃ purohito’’ti. Imeva satta bhāradhārā mahārājāno. Vuttañhetaṃ –

因出生之日武器发光，又因能守护国王无量眷属免受灾祸，故得名“光护”(Jotipāla)，所以说“名为光护”。“果文达”(Govinda)意为以果文达灌顶而受职，即以立于果文达之位的灌顶而受职。据说这是那位婆罗门家族世代相传的职位。故说“职位为大果文达”(Mahāgovindo)。获得牛与智慧者称为果文达，大果文达即伟大的果文达。“牛”(go)在此实为智慧的代称，因其“趣于义而觉悟”(gacchati atthe bujjhatī)。我们的大果文达实为菩萨。据说他作为地散波提(Disampati)王的祭司——果文达婆罗门之子，在其父与王去世后，让王之子雷努(Reṇu)与他的七位朋友——萨陀菩(Sattabhū)、梵授(Brahmadatta)、毗舍浮(Vessabhū)、婆罗多(Bharata)、两位持国(Dhataraṭṭha)等七位国王互不相争。如此建立王国后，当他教导他们正法时，在瞻部洲(Jambudīpa)大地上，他犹如众王之王、婆罗门中的梵天、家主中的天神，备受尊敬、推崇、礼敬、供养、侍奉，处于至高尊贵之位。故说“雷努等七位国王的祭司”。这七位即是负有重任的大王。如是说——

‘‘Sattabhū brahmadatto ca, vessabhū bharato saha;

Reṇu dve ca dhataraṭṭhā, tadāsuṃ satta bhāradhā’’ti. (dī. ni. aṭṭha. 2.308);

萨陀菩(Sattabhū)与梵授(Brahmadatta)，毗舍浮(Vessabhū)共婆罗多(Bharata)；雷努(Reṇu)与二位持国(Dhataraṭṭha)，彼时七位负重者。

Rañño diṭṭhadhammikasamparāyikatthānaṃ puro vidhānato pure saṃvidhānato purohito. Kodhāmagandhenāti kodhasaṅkhātena pūtigandhena. Karuṇā assa atthīti karuṇanti sapubbabhāgakaruṇajjhānaṃ vuttanti āha ‘‘karuṇāya ca karuṇāpubbabhāge ca ṭhitā’’ti. Yakāro sandhivasena āgatoti āha ‘‘yeteti ete’’ti. Arahattato paṭṭhāya sattamoti sakadāgāmī. Sakadāgāmiṃ upādāyāti sakadāgāmibhāvaṃ paṭicca. Sakadāgāmissa hi pañcindriyāni sakadāgāmibhāvaṃ paṭicca mudūni nāma honti. Sesamettha suviññeyyameva.

祭司(purohita)是预先为国王安排和准备现世与来世利益者。“以忿之生臭”(kodhāmagandhena)是指名为忿的腐臭气味。“有悲者”(karuṇā assa atthīti karuṇaṃ)是指具有前分阶段的悲禅，因此说“安住于悲以及悲之前分”。“ya”字(yakāro)是连音而来，因此说“yeteti”即是“ete”(这些)。从阿罗汉果算起第七位，是斯陀含(sakadāgāmī)。“依于斯陀含”(sakadāgāmiṃ upādāya)是指凭借斯陀含的果位。因为斯陀含的五根，依于斯陀含的果位而言，被称为“柔软”(mudūni)。其余部分在此很容易理解。

Dhammikasuttavaṇṇanā niṭṭhitā.

如法者经释义终。

Dhammikavaggavaṇṇanā niṭṭhitā.

如法者品释义终。

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

初五十集终。

2. Dutiyapaṇṇāsakaṃ

2. 第二五十集

6. Mahāvaggo

6. 大品

1. Soṇasuttavaṇṇanā

1. 苏那经释义

55. Chaṭṭhassa [Pg.120] paṭhame nisīdi bhagavā paññatte āsaneti ettha kiṃ taṃ āsanaṃ paṭhamameva paññattaṃ, udāhu bhagavantaṃ disvā paññattanti ce? Bhagavato dharamānakāle padhānikabhikkhūnaṃ vattametaṃ, yadidaṃ attano vasanaṭṭhāne buddhāsanaṃ paññapetvāva nisīdananti dassento āha ‘‘padhānikabhikkhū’’tiādi. Buddhakāle kira yattha yattha ekopi bhikkhu viharati, sabbattha buddhāsanaṃ paññattameva hoti. Kasmā? Bhagavā hi attano santike kammaṭṭhānaṃ gahetvā phāsukaṭṭhāne viharante manasi karoti – ‘‘asuko mayhaṃ santike kammaṭṭhānaṃ gahetvā gato, asakkhi nu kho visesaṃ nibbattetuṃ, no’’ti. Atha naṃ passati kammaṭṭhānaṃ vissajjetvā akusalavitakkaṃ vitakkayamānaṃ, tato ‘‘kathañhi nāma mādisassa satthu santike kammaṭṭhānaṃ gahetvā viharantaṃ imaṃ kulaputtaṃ akusalavitakkā adhibhavitvā anamatagge vaṭṭadukkhe saṃsāressantī’’ti tassa anuggahatthaṃ tattheva attānaṃ dassetvā taṃ kulaputtaṃ ovaditvā ākāsaṃ uppatitvā puna attano vasanaṭṭhānameva gacchati. Athevaṃ ovadiyamānā te bhikkhū cintayiṃsu ‘‘satthā amhākaṃ manaṃ jānitvā āgantvā amhākaṃ samīpe ṭhitaṃyeva attānaṃ dasseti. Tasmiṃ khaṇe, ‘bhante, idha nisīdatha nisīdathā’ti āsanapariyesanaṃ nāma bhāro’’ti. Te āsanaṃ paññapetvāva viharanti. Yassa pīṭhaṃ atthi, so taṃ paññapeti. Yassa natthi, so mañcaṃ vā phalakaṃ vā pāsāṇaṃ vā vālikāpuñjaṃ vā paññapeti. Taṃ alabhamānā purāṇapaṇṇānipi saṃkaḍḍhitvā tattha paṃsukūlaṃ pattharitvā ṭhapenti.

55. 第六经第一，“世尊坐于已设之座”。于此，是此座预先已设，抑或见世尊后方设？世尊在世时，精进比丘们有此行法：即在各自住处预先设置佛座后才就座。为示此义，故云“精进比丘”等。据说佛陀时代，凡是有比丘居住的地方，都预先准备好佛陀的座位。为什么呢？因为世尊常常作意于那些从他那里领受业处后，在适宜的地方安住的比丘——“某某从我这里领受业处离开后，不知能否证得殊胜？”如果世尊看到某个比丘放弃业处，生起不善寻，就会想：“怎么能让从我这样的导师这里领受业处的良家子，被不善寻所制伏，在无始的轮回苦中流转呢？”因此为了帮助他，世尊就会在那里显现自己的身形，教导那个良家子之后，腾空飞起，回到自己原来的住处。这样被教导的比丘们就想：“导师知道我们的心念，来到我们身边，就在我们面前显现。那时如果说‘尊者，请坐这里，请坐这里’而到处寻找座位，实在是太麻烦了。”因此他们就预先准备好座位。有凳子的就用凳子，没有凳子的就用床、木板、石头或者沙堆来当座位。如果连这些都没有，就收集旧的树叶，在上面铺上粪扫衣，当作座位。

Satta sarāti – chajjo, usabho, gandhāro, majjhimo, pañcamo, dhevato, nisādoti ete satta sarā. Tayo gāmāti – chajjagāmo, majjhimagāmo, sādhāraṇagāmoti tayo gāmā, samūhāti attho. Manussaloke vīṇāvādanā ekekassa sarassa vasena tayo tayo mucchanāti katvā ekavīsati mucchanā. Devaloke vīṇāvādanā pana samapaññāsa mucchanāti vadanti. Tattha hi ekekassa sarassa vasena satta [Pg.121] satta mucchanā, antarassa sarassa ca ekāti samapaññāsa mucchanā. Teneva sakkapañhasuttasaṃvaṇṇanāyaṃ (dī. ni. aṭṭha. 2.345) ‘‘samapaññāsa mucchanā mucchetvā’’ti pañcasikhassa vīṇāvādanaṃ dassentena vuttaṃ. Ṭhānā ekūnapaññāsāti ekekasseva sarassa satta satta ṭhānabhedā, yato sarassa maṇḍalatāvavatthānaṃ hoti. Ekūnapaññāsaṭṭhānaviseso tisso duve catasso catasso tisso duve catassoti dvāvīsati sutibhedā ca icchitā.

七音(sara)——即遮遮音(chajja)、牛音(usabha)、犍陀罗音(gandhāra)、中音(majjhima)、第五音(pañcama)、提婆音(dhevata)、尼沙陀音(nisāda)，此为七音。三音村(gāma)——即遮遮村、中音村、共音村，此为三音村，义为“集合”。人间界弹奏琵琶，依于每一音有三种转调(mucchanā)，故有二十一种转调。天界弹奏琵琶，则说有四十九种转调。于彼处，依于每一音有七种转调，故有四十九种转调。是故，于《帝释所问经》释义(dī. ni. aṭṭha. 2.345)中，为示五髻(Pañcasikha)弹奏琵琶而云：“弹奏四十九种转调”。音位(ṭhāna)有四十九种，即每一音有七种音位之别，由此确立音之循环。又有所需的二十二种微音(suti)之别，即三、二、四、四、三、二、四。

Atigāḷhaṃ āraddhanti thinamiddhachambhitattānaṃ vūpasamatthaṃ ativiya āraddhaṃ. Sabbattha niyuttā sabbatthikā. Sabbena vā līnuddhaccapakkhiyena atthetabbā sabbatthikā. Samathoyeva samathanimittaṃ. Evaṃ sesesupi. Khayā rāgassa vītarāgattāti ettha yasmā bāhirako kāmesu vītarāgo na khayā rāgassa vītarāgo sabbaso avippahīnarāgattā. Vikkhambhitarāgo hi so. Arahā pana khayā eva, tasmā vuttaṃ ‘‘khayā rāgassa vītarāgattā’’ti. Esa nayo dosamohesupi.

“过分精勤”是指为平息昏沉、睡眠与惊恐而过度精进。“遍通者”(sabbatthikā)，即于一切处适用者。或因其为对治一切懈怠与掉举者所必需，故称“遍通者”。“止即是止相”，其余亦如是。于“因贪欲灭尽而离贪”一句，外道虽于诸欲离贪，但并非因贪欲灭尽而离贪，因其贪欲未被完全断除，彼实为抑制贪而已。而阿罗汉则是因灭尽而离贪，故说“因贪欲灭尽而离贪”。此理亦适用于嗔与痴。

Lābhasakkārasilokaṃ nikāmayamānoti ettha labbhati pāpuṇīyatīti lābho, catunnaṃ paccayānametaṃ adhivacanaṃ. Sakkaccaṃ kātabboti sakkāro. Paccayā eva hi paṇītapaṇītā sundarasundarā abhisaṅkharitvā katā ‘‘sakkāro’’ti vuccati, yā ca parehi attano gāravakiriyā, pupphādīhi vā pūjā. Silokoti vaṇṇabhaṇanaṃ. Taṃ lābhañca, sakkārañca, silokañca, nikāmayamāno, pavattayamānoti attho. Tenevāha ‘‘catupaccayalābhañca…pe… patthayamāno’’ti.

于“贪求利得、供养、名声”一句中，“利得”(lābho)是因其可得、可获，此为四资具之同义词。“供养”(sakkāro)是因其应被恭敬而作。实际上，将资具准备得精致美好，即称“供养”；或指他人对自己表达敬意之行为，如以花等供养。“名声”(siloko)即是称赞之言。因此，“贪求”彼利得、供养、名声，意即欲求、促使其生起。故言：“于四资具之利得……希求”。

Thūṇanti pasūnaṃ bandhanatthāya nikhātatthambhasaṅkhātaṃ thūṇaṃ. Sesaṃ suviññeyyameva.

“柱”(thūṇa)是指为束缚牲畜而埋设的柱子，即桩。其余易知。

Soṇasuttavaṇṇanā niṭṭhitā.

苏那经释义终。

2. Phaggunasuttavaṇṇanā

2. 颇求那经释义

56. Dutiye samadhosīti samantato adhosi. Sabbabhāgena pariphandanacalanākārena apacitiṃ dasseti. Vattaṃ kiretaṃ bāḷhagilānenapi vuḍḍhataraṃ [Pg.122] disvā uṭṭhitākārena apaciti dassetabbā. Tena pana ‘‘mā cali mā calī’’ti vattabbo, taṃ pana calanaṃ uṭṭhānākāradassanaṃ hotīti āha ‘‘uṭṭhānākāraṃ dassetī’’ti. Santimāni āsanānīti paṭhamameva paññatthāsanaṃ sandhāya vadati. Buddhakālasmiñhi ekassapi bhikkhuno vasanaṭṭhāne – ‘‘sace satthā āgacchissati, āsanaṃ paññattameva hotū’’ti antamaso phalakamattampi paṇṇasanthāramattampi paññattameva. Khamanīyaṃ yāpanīyanti kacci dukkhaṃ khamituṃ, iriyāpathaṃ vā yāpetuṃ sakkāti pucchati. Sīsavedanāti kutoci nikkhamituṃ alabhamānehi vātehi samuṭṭhāpitā balavatiyo sīsavedanā honti.

56. 第二，“遍动”(samadhosi)即完全颤动。以全身颤动摇晃之状表示恭敬。据说，此乃常规：即使病重者，见到更年长者，亦应作出起身的姿态以示恭敬。但应对他说：“勿动，勿动”，而彼动作实为表示起身之姿态，故言“表示起身之姿态”。“有这些座位”(Santimāni āsanāni)是指预先铺设好的座位。在佛陀时代，即使仅一比丘住处，亦会念及“倘若导师前来，愿座位已备妥”而预设座位，乃至仅一木板或树叶铺垫。“尚堪忍否？尚可维持否？”(Khamanīyaṃ yāpanīyaṃ)是问：“尚能忍受痛苦否？尚能维持威仪(iriyāpatha)否？”“头痛”(sīsavedanā)是由无处排出的风所引起的头部剧烈感受。

Phaggunasuttavaṇṇanā niṭṭhitā.

颇求那经释义终。

2. Chaḷabhijātisuttavaṇṇanā

2. 六生类经释义

57. Tatiye abhijātiyoti ettha abhi-saddo upasaggamattaṃ, na atthavisesajotakoti āha ‘‘cha jātiyo’’ti. Abhijāyatīti etthāpi eseva nayo.

57. 第三，于“生类”(abhijāti)一词中，“abhi”一词仅为前缀，不表特殊含义，故言“六种生类”(cha jātiyo)。于“出生”(abhijāyati)一词，亦同此理。

Urabbhe hanantīti orabbhikā. Evaṃ sūkarikādayo veditabbā. Rodenti kururakammantatāya sappaṭibaddhe satte assūni mocentīti ruddā, te eva luddā ra-kārassa la-kāraṃ katvā. Iminā aññepi ye keci māgavikā nesādā vuttā, te pāpakammappasutatāya ‘‘kaṇhābhijātī’’ti vadati.

“因杀羊，故为屠羊者”(orabbhikā)。屠猪者(sūkarikā)等亦应如是了知。“令哭泣者”(ruddā)，因其从事残酷行业，使相关众生流泪，故称“ruddā”；将“ra”音改为“la”音，即成“猎人”(luddā)。此亦指其他猎鹿者(māgavikā)、渔猎者(nesādā)等。彼等因专于恶业，故称“黑生类”(kaṇhābhijāti)。

Bhikkhūti ca buddhasāsane bhikkhū. Te kira sacchandarāgena paribhuñjantīti adhippāyena catūsu paccayesu kaṇṭake pakkhipitvā khādantīti ‘‘kaṇṭakavuttikā’’ti vadati. Kasmāti ce? Yasmā te paṇīte paccaye paṭisevantīti tassa micchāgāho. Ñāyaladdhepi paccaye bhuñjamānā ājīvakasamayassa vilomaggāhitāya paccayesu kaṇṭake pakkhipitvā khādanti nāmāti vadatīti. Atha vā kaṇṭakavuttikā evaṃnāmakā eke pabbajitā, ye savisesaṃ attakilamathānuyogaṃ anuyuttā. Tathā hi te kaṇṭake vattantā viya hontīti ‘‘kaṇṭakavuttikā’’ti vuttā. Imameva ca atthavikappaṃ sandhāyāha ‘‘kaṇṭakavuttikāti samaṇā nāmete’’ti.

“比丘”是指佛陀教法中的比丘。据说，（外道）意指彼等随贪欲享用，犹如在四资具中放入荆棘而食，故称之为“荆棘行者”(kaṇṭakavuttikā)。何以故？因彼等受用精美资具，此乃（外道之）邪见。彼等认为，比丘纵然受用如法所得之资具，亦是违背裸行顺命外道(ājīvaka)之教义，故言其如食带荆棘之资具。又或者，“荆棘行者”是某类出家人的名称，彼等特专于自我折磨之苦行。他们犹如行于荆棘之上，故被称为“荆棘行者”。正是针对此种不同解释，故说：“荆棘行者，是这类沙门的名字。”

Lohitābhijāti [Pg.123] nāma nigaṇṭhā ekasāṭakāti vuttā. Te kira ṭhatvā bhuñjananahānappaṭikkhepādivatasamāyogena purimehi dvīhi paṇḍaratarā.

“赤生类”(Lohitābhijāti)是指尼乾陀(Nigaṇṭha)，亦称“一衣派”(ekasāṭaka)。据说，彼等因奉行站立进食、不沐浴等誓言，故比前两类更为洁白。

Acelakasāvakāti ājīvakasāvake vadati. Te kira ājīvakaladdhiyā suvisuddhacittatāya nigaṇṭhehipi paṇḍaratarā. Evañca katvā attano paccayadāyake nigaṇṭhehipi jeṭṭhakatare karoti.

“无衣弟子”(Acelakasāvaka)是指裸行顺命外道(ājīvaka)的弟子。据说，彼等因裸行顺命外道之见而心极清净，故比尼乾陀(Nigaṇṭha)更为洁白。如此，他们使其资具施主比尼乾陀（的施主）更为优越。

Ājīvakā ājīvakiniyo ‘‘sukkābhijātī’’ti vuttā. Te kira purimehi catūhi paṇḍaratarā. Nandādayo hi tathārūpaṃ ājīvakappaṭipattiṃ ukkaṃsaṃ pāpetvā ṭhitā, tasmā nigaṇṭhehi ājīvakasāvakehi ca paṇḍaratarāti ‘‘paramasukkābhijātī’’ti vuttā.

裸行顺命外道(ājīvaka)男女被称为“白生类”(sukkābhijāti)。据说，彼等比前四类更为洁白。难陀(Nanda)等人确实将裸行顺命外道之行持修至顶点，因此比尼乾陀(Nigaṇṭha)及裸行顺命外道弟子更为洁白，故被称为“最极白生类”(paramasukkābhijāti)。

Bilaṃ olaggeyyunti maṃsabhāgaṃ nhārunā vā kenaci vā ganthitvā purisassa hatthe vā kese vā olambanavasena bandheyyuṃ. Iminā satthadhammaṃ nāma dasseti. Satthavāho kira mahākantāraṃ paṭipanno antarāmagge goṇe mate maṃsaṃ gahetvā sabbesaṃ satthikānaṃ ‘‘idaṃ khāditvā ettakaṃ mūlaṃ dātabba’’nti koṭṭhāsaṃ olambati. Goṇamaṃsaṃ nāma khādantāpi atthi, akhādantāpi atthi, khādantāpi mūlaṃ dātuṃ sakkontāpi asakkontāpi. Satthavāho yena mūlena goṇo gahito, taṃ mūlaṃ satthikehi dhāraṇatthaṃ sabbesaṃ balakkārena koṭṭhāsaṃ datvā mūlaṃ gaṇhāti. Ayaṃ satthadhammo.

“悬挂一份”(Bilaṃ olaggeyyuṃ)是指用筋腱之类物将一份肉绑好，悬挂于人的手上或头发上。此乃揭示所谓的商队法则。据说，商队首领进入大旷野，途中牛死，便取其肉，对所有商队成员说：“食此肉者，须付此价。”然后将肉份悬挂起来。其中有食牛肉者，有不食者；食者之中，有能付钱者，有不能者。商队首领为令商队成员分担买牛的本钱，便强行分给每人一份，收取价款。此即商队法则。

Kaṇhābhijātiyo samānoti kaṇhe nīcakule jāto hutvā. Kaṇhadhammanti paccatte upayogavacananti āha ‘‘kaṇhasabhāvo hutvā abhijāyatī’’ti, taṃ antogadhahetuatthaṃ padaṃ, uppādetīti attho. Tasmā kaṇhaṃ dhammaṃ abhijāyatīti kāḷakaṃ dasadussīlyadhammaṃ uppādeti. Sukkaṃ dhammaṃ abhijāyatīti etthāpi iminā nayena attho veditabbo. So hi ‘‘ahaṃ pubbepi puññānaṃ akatattā nīcakule nibbatto, idāni puññaṃ karissāmī’’ti puññasaṅkhātaṃ paṇḍaradhammaṃ karoti.

“身为黑生类”(Kaṇhābhijātiyo samāno)意为生于黑色、低贱之家。“黑法”(Kaṇhadhamma)是单数用法，故说“以黑色之性而出生”，此词含有内在因之义，意即“产生”。因此，“出生黑法”即是产生黑色的十不善法。“出生白法”(Sukkaṃ dhammaṃ abhijāyati)亦应以此理了知其义。彼人思惟：“我因往昔未作福德，故生于低贱之家，如今我当行福德。”于是便行福德所摄之白法。

Akaṇhaṃ asukkaṃ nibbānanti sace kaṇhaṃ bhaveyya, kaṇhavipākaṃ dadeyya yathā dasavidhaṃ dussīlyadhammaṃ. Sace sukkaṃ, sukkavipākaṃ dadeyya yathā dānasīlādikusalakammaṃ. Dvinnampi appadānato ‘‘akaṇhaṃ asukka’’nti vuttaṃ. Nibbānañca nāma imasmiṃ atthe arahattaṃ adhippetaṃ ‘‘abhijāyatī’’ti vacanato[Pg.124]. Tañhi kilesanibbānante jātattā nibbānaṃ nāma yathā ‘‘rāgādīnaṃ khayante jātattā rāgakkhayo, dosakkhayo, mohakkhayo’’ti. Paṭippassambhanavasena vā kilesānaṃ nibbāpanato nibbānaṃ. Taṃ esa abhijāyati pasavati. Idhāpi hi antogadhahetu atthaṃ ‘‘jāyatī’’ti padaṃ. Aṭṭhakathāyaṃ pana ‘‘jāyatī’’ti imassa pāpuṇātīhi atthaṃ gahetvāva ‘‘nibbānaṃ pāpuṇātī’’ti vuttaṃ. Sukkābhijātiyo samānoti sukke uccakule jāto hutvā. Sesamettha suviññeyyameva.

涅槃被称为“不黑不白”。若其为黑，则会带来黑异熟，犹如十种恶行法。若其为白，则会带来白异熟，犹如布施、持戒等善业。因其不带来此二者，故说“不黑不白”。在此义中，涅槃意指阿罗汉果位，此乃依“生起”(abhijāyati)一词而说。因其于烦恼寂灭后生起，故名为涅槃，犹如“于贪欲等灭尽后生起，故称贪尽、嗔尽、痴尽”。或因其能平息烦恼，故名为涅槃。他生起、产生此（涅槃）。于此，“生”(jāyati)一词亦有内含因之义。但在义注(Aṭṭhakathā)中，则取“到达”(pāpuṇāti)之义来解释“生”字，故说“证得涅槃”。“白生类”(Sukkābhijātiyo)意为生于高贵的白色种姓。其余文义于此皆易了知。

Chaḷabhijātisuttavaṇṇanā niṭṭhitā.

《六种生类经》释义终。

4. Āsavasuttavaṇṇanā

4. 漏经释义

58. Catutthe saṃvarenāti saṃvarena hetubhūtena vā. Idhāti ayaṃ idha-saddo sabbākārato indiyasaṃvarasaṃvutassa puggalassa sannissayabhūtasāsanaparidīpano, aññassa tathābhāvappaṭisedhano vāti vuttaṃ ‘‘idhāti idhasmiṃ sāsane’’ti. Paṭisaṅkhāti paṭisaṅkhāya. Saṅkhā-saddo ñāṇakoṭṭhāsapaññattigaṇanādīsu dissati ‘‘saṅkhāyekaṃ paṭisevatī’’tiādīsu (ma. ni. 2.168) hi ñāṇe dissati. ‘‘Papañcasaññāsaṅkhā samudācarantī’’tiādīsu (ma. ni. 1.202, 204) koṭṭhāse. ‘‘Tesaṃ tesaṃ dhammānaṃ saṅkhā samaññā’’tiādīsu (dha. sa. 1313-1315) paññattiyaṃ. ‘‘Na sukaraṃ saṅkhātu’’ntiādīsu (saṃ. ni. 2.128) gaṇanāya. Idha pana ñāṇe daṭṭhabbo. Tenevāha ‘‘paṭisañjānitvā paccavekkhitvāti attho’’ti. Ādīnavapaccavekkhaṇā ādīnavapaṭisaṅkhāti yojanā. Sampalimaṭṭhanti ghaṃsitaṃ. Anubyañjanasoti hatthapādasitaālokitavilokitādippakārabhāgaso. Tañhi ayonisomanasikaroto kilesānaṃ anubyañjanato ‘‘anubyañjana’’nti vuccati. Nimittaggāhoti itthipurisanimittassa subhanimittādikassa vā kilesavatthubhūtassa nimittassa gāho. Ādittapariyāyenāti ādittapariyāye (saṃ. ni. 4.28; mahāva. 54) āgatanayena veditabbo.

58. 第四，“以防护”(saṃvarena)者，即以防护为因。“于此”(idha)一词，乃为明示此教法为全面守护诸根的个人(puggala)所依止，并否定其他不具备此特质者，如经中所说：“于此，即在此教法中”。“审察”(paṭisaṅkhā)即以审慎观察。“审察”(saṅkhā)一词，可见于智慧、部分、概念、计算等义，例如在“审察一事而亲近”等句中，意为智慧；在“戏论想与分别生起”等句中，意为部分；在“彼彼诸法之分别与假名”等句中，意为概念；在“难以计算”等句中，意为计算。于此则应理解为智慧。是故说：“意即审知、省察”。省察过患，即是“过患审察”之义。“摩擦”(sampalimaṭṭhaṃ)即摩擦。“随相”(anubyañjanaso)即就手足、微笑、瞻前、顾后等种类部分而言。对于不如理作意者，因烦恼随之显现，故称“随相”。“执取相”(nimittaggāho)即执取男女之相、净相等等作为烦恼之事的相。“以燃烧经之教示”(ādittapariyāyena)即应依《燃烧经》(Ādittapariyāya)所示之理趣去了知。

Yathā itthiyā indriyaṃ itthindriyaṃ, na evamidaṃ, idaṃ pana cakkhumeva indriyanti cakkhundriyaṃ. Tenāha ‘‘cakkhumeva indriya’’nti. Yathā āvāṭe niyataṭṭhitiko kacchapo ‘‘āvāṭakacchapo’’ti vuccati, evaṃ tappaṭibaddhavuttitāya taṃ ṭhāno [Pg.125] saṃvaro cakkhundriyasaṃvaro. Tenāha ‘‘cakkhundriye saṃvaro cakkhundriyasaṃvaro’’ti. Nanu ca cakkhundriye saṃvaro vā asaṃvaro vā natthi. Na hi cakkhupasādaṃ nissāya sati vā muṭṭhassaccaṃ vā uppajjati. Apica yadā rūpārammaṇaṃ cakkhussa āpāthaṃ āgacchati, tadā bhavaṅge dvikkhattuṃ uppajjitvā niruddhe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati. Tato cakkhuviññāṇaṃ dassanakiccaṃ, tato vipākamanodhātu sampaṭicchanakiccaṃ, tato vipākamanoviññāṇadhātu santīraṇakiccaṃ, tato kiriyāhetukamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādhayamānā uppajjitvā nirujjhati, tadanantaraṃ javanaṃ javati. Tatthāpi neva bhavaṅgasamaye, na āvajjanādīnaṃ aññatarasamaye ca saṃvaro vā asaṃvaro vā atthi. Javanakkhaṇe pana sace dussīlyaṃ vā muṭṭhassaccaṃ vā aññāṇaṃ vā akkhanti vā kosajjaṃ vā uppajjati, asaṃvaro hoti. Tasmiṃ pana sīlādīsu uppannesu saṃvaro hoti, tasmā ‘‘cakkhundriye saṃvaro’’ti kasmā vuttanti āha ‘‘javane uppajjamānopi hesa…pe… cakkhundriyasaṃvaroti vuccatī’’ti.

犹如女根(itthindriya)是女性之根，此则不然，此乃眼即是根，故称眼根(cakkhundriya)。是故说“眼即是根”。犹如固定于洞穴之龟被称为“洞龟”，同样地，因其运作与彼相连，故于彼处之防护即是眼根防护。是故说“于眼根之防护为眼根防护”。然则，于眼根岂有防护或不防护耶？盖依眼净色，念或失念实不生起。再者，当色所缘进入眼之范围时，有分心二度生灭后，唯作意界为成办转向之作用而生灭。其后，眼识成办见之作用；其后，异熟意界成办领受之作用；其后，异熟意识界成办推度之作用；其后，无因唯作意识界为成办确定之作用而生灭；此后，速行心速行。于此过程中，无论于有分心时，或于转向等任一时，皆无防护或不防护。然于速行刹那，若生起恶戒、失念、无知、不忍或懈怠，即为不防护。若于彼时生起戒等善法，即为防护。然则，何故说“于眼根防护”耶？答曰：“虽于速行时生起，此亦……（中略）……被称为眼根防护。”

Idaṃ vuttaṃ hoti – yathā nagare catūsu dvāresu asaṃvutesu kiñcāpi antogharadvārakoṭṭhakagabbhādayo susaṃvutā, tathāpi antonagare sabbaṃ bhaṇḍaṃ arakkhitaṃ agopitameva hoti. Nagaradvārena hi pavisitvā corā yadicchakaṃ kareyyuṃ, evamevaṃ javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati dvārampi aguttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipi. Yathā pana nagaradvāresu saṃvutesu kiñcāpi antogharādayo asaṃvutā, tathāpi antonagare sabbaṃ bhaṇḍaṃ surakkhitaṃ sugopitameva hoti. Nagaradvāresu hi pihitesu corānaṃ paveso natthi, evamevaṃ javane sīlādīsu uppannesu dvārampi suguttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipi, tasmā javanakkhaṇe uppajjamānopi cakkhundriyasaṃvaroti vuttoti.

此意为——犹如城之四门未闭，纵使内宅之门、库房、密室等善加关闭，城内一切财物仍是未受保护、未被守护。盗贼可由城门而入，为所欲为。同样地，当速行心生起恶戒等法，于彼不防护时，则根门亦未守护，有分心、转向等心路诸心亦然。反之，若城门关闭，纵使内宅等未关闭，城内一切财物仍是善受保护、善被守护。因城门已闭，盗贼无由而入。同样地，当速行心生起戒等法时，则根门亦善守护，有分心、转向等心路诸心亦然。是故，虽于速行刹那生起，亦被称为眼根防护。

Saṃvarena samannāgato puggalo saṃvutoti āha ‘‘upeto’’ti. Ayamevettha attho sundarataroti upari pāḷiyaṃ sandissanato vuttaṃ. Tenāha ‘‘tathā hī’’tiādi.

“具足防护的个人(puggala)即为已防护者”，此中说为“具足”(upeto)。此义于此更为善妙，由上文巴利圣典可见，故如是说。是故说“诚然如此”等。

Yanti ādesoti iminā liṅgavipallāsena saddhiṃ vacanavipallāso katoti dasseti, nipātapadaṃ vā etaṃ puthuvacanatthaṃ. Vighātakarāti cittavighātakarā[Pg.126], kāyacittadukkhanibbattakā vā. Yathāvuttakilesahetukā dāhānubandhā vipākā eva vipākapariḷāhā. Yathā panettha āsavā aññe ca vighātakarā kilesapariḷāhā sambhavanti, taṃ dassetuṃ ‘‘cakkhudvārasmiñhī’’tiādi vuttaṃ. Taṃ suviññeyyameva. Ettha ca saṃvaraṇūpāyo, saṃvaritabbaṃ, saṃvaro, yato so saṃvaro, yattha saṃvaro, yathā saṃvaro, yañca saṃvaraphalanti ayaṃ vibhāgo veditabbo. Kathaṃ? ‘‘Paṭisaṅkhā yoniso’’ti hi saṃvaraṇūpāyo. Cakkhundriyaṃ saṃvaritabbaṃ. Saṃvaraggahaṇena gahitā sati saṃvaro. ‘‘Asaṃvutassā’’ti saṃvaraṇāvadhi. Asaṃvarato hi saṃvaraṇaṃ. Saṃvaritabbaggahaṇasiddho idha saṃvaravisayo. Cakkhundriyañhi saṃvaraṇaṃ ñāṇaṃ rūpārammaṇe saṃvarayatīti avuttasiddhoyamattho. Āsavatannimittakilesapariḷāhābhāvo phalaṃ. Evaṃ sotadvārādīsu yojetabbaṃ. Sabbatthevāti manodvāre pañcadvāre cāti sabbasmiṃ dvāre.

“彼等去”(yanti)是替代词，此乃显示伴随语性转换而有语数转换；或此为具有复数义之不变词。“恼害者”(vighātakarā)即令心恼害者，或产生身心之苦者。由如前所述之烦恼为因、伴随烧灼之异熟，即是“异熟热恼”(vipākapariḷāhā)。为显示于此，诸漏(āsavā)及其他恼害之“烦恼热恼”(kilesapariḷāhā)如何生起，故说“于眼门”等。此义易了知。于此，防护之方便、应防护者、防护、防护之所从、防护之处、防护之方式，以及防护之果报，此等差别应知。云何？“如理审察”即防护之方便。眼根为应防护者。由“防护”之把握所摄持之念，即是防护。“于不防护者”乃防护之界限，盖防护乃从不防护而起。于此，防护之范围(saṃvaravisayo)由把握应防护者而确立。防护之智于色所缘上防护眼根，此义虽未明言，然已成立。诸漏、其相及烦恼热恼之不有，即是果报。于耳门等亦应如是连结。“于一切处”即于一切门，亦即于意门及五门。

Paṭisaṅkhā yoniso cīvarantiādīsu ‘‘sītassa paṭighātāyā’’tiādinā paccavekkhaṇameva yoniso paṭisaṅkhā. Īdisanti evarūpaṃ iṭṭhārammaṇaṃ. Bhavapatthanāya assādayatoti bhavapatthanāmukhena bhāvitaṃ ārammaṇaṃ assādentassa. Cīvaranti nivāsanādi yaṃ kiñcicīvaraṃ. Paṭisevatīti nivāsanādivasena paribhuñjati. Yāvadevāti payojanaparimāṇaniyamanaṃ. Sītappaṭighātādiyeva hi yogino cīvarappaṭisevanappayojanaṃ. Sītassāti sītadhātukkhobhato vā utupariṇāmato vā uppannassa sītassa. Paṭighātāyāti paṭighātanatthaṃ tappaccayassa vikārassa vinodanatthaṃ. Uṇhassāti aggisantāpato uppannassa uṇhassa. Ḍaṃsādayo pākaṭāyeva. Puna yāvadevāti niyatappayojanaparimāṇaniyamanaṃ. Niyatañhi payojanaṃ cīvaraṃ paṭisevantassa hirikopīnappaṭicchādanaṃ, itaraṃ kadāci. Hirikopīnanti sambādhaṭṭhānaṃ. Yasmiñhi aṅge vivaṭe hirī kuppati vinassati, taṃ hiriyā kopanato hirikopīnaṃ, taṃpaṭicchādanatthaṃ cīvaraṃ paṭisevati.

于“如理省察衣服”等句中，“如理省察”即是以“为抵御寒冷”等方式进行的省思(paccavekkhaṇa)。“如是”是指如此可意的所缘。“以希求有而享受”(Bhavapatthanāya assādayati)是指享受着以希求有(bhavapatthanā)为门径所培育的所缘。“衣服”(cīvara)是指下衣等任何衣服。“受用”(paṭisevati)是指以穿着等方式使用。“仅为”是限定用途的范围。因为修行者受用衣服的目的，仅为抵御寒冷等。“寒冷”是指由寒界扰动或时节变化所产生的寒冷。“为抵御”是指为抵御，为消除其所致的不适。“炎热”是指由火的热力所产生的炎热。蚊、虻等是显而易见的。再者，“仅为”是限定固定的用途范围。因为受用衣服的固定用途是为遮蔽羞处，其他用途则属偶尔。“羞处”(hirikopīna)是指私密处。因为若此肢体暴露，惭(hiri)就会被激动、消失，因其能激动惭，故称“羞处”，为遮蔽它而受用衣服。

Piṇḍapātanti yaṃ kiñci āhāraṃ. So hi piṇḍolyena bhikkhuno patte patanato, tattha tattha laddhabhikkhāpiṇḍānaṃ pāto sannipātoti vā ‘‘piṇḍapāto’’ti vuccati. Neva davāyāti na kīḷanāya. Na madāyāti na balamadamānamadapurisamadatthaṃ. Na maṇḍanāyāti na aṅgapaccaṅgānaṃ pīṇanabhāvatthaṃ. Na vibhūsanāyāti na tesaṃyeva sobhatthaṃ, chavisampattiatthanti attho[Pg.127]. Imāni yathākkamaṃ mohadosasaṇṭhānavaṇṇarāgūpanissayappahānatthāni veditabbāni. Purimaṃ vā dvayaṃ attano saṃkilesuppattinisedhanatthaṃ, itaraṃ parassapi. Cattāripi kāmasukhallikānuyogassa pahānatthaṃ vuttānīti veditabbāni. Kāyassāti rūpakāyassa. Ṭhitiyā yāpanāyāti pabandhaṭṭhitatthañceva pavattiyā avicchedanatthañca, cirakālaṭṭhitatthaṃ jīvitindriyassa pavattāpanatthaṃ. Vihiṃsūparatiyāti jighacchādukkhassa uparamatthaṃ. Brahmacariyānuggahāyāti sāsanamaggabrahmacariyānaṃ anuggaṇhanatthaṃ. Itīti evaṃ iminā upāyena. Purāṇañca vedanaṃ paṭihaṅkhāmīti purāṇaṃ abhuttapaccayā uppajjanakavedanaṃ paṭihanissāmi. Navañca vedanaṃ na uppādessāmīti navaṃ bhuttapaccayā uppajjanakavedanaṃ na uppādessāmi. Tassā hi anuppajjanatthameva āhāraṃ paribhuñjati. Ettha abhuttapaccayā uppajjanakavedanā nāma yathāvuttajighacchānimittā vedanā. Sā hi abhuñjantassa bhiyyo bhiyyopavaḍḍhanavasena uppajjati, bhuttapaccayā anuppajjanakavedanāpi khudānimittāva aṅgadāhasūlādivedanā appavattā. Sā hi bhuttapaccayā anuppannāva na uppajjissati. Vihiṃsānimittatā cetāsaṃ vihiṃsāya viseso.

任何食物都称为“托钵食”(piṇḍapāta)。因为食物是以团块(piṇḍa)的方式落入(pāta)比丘的钵中，或是在各处所得的施食(bhikkhāpiṇḍa)汇集(sannipāta)一处，故称“托钵食”。“不为嬉戏”，“不为骄逸”，“不为装饰”，“不为庄严”。当知此四者，依次是为了断除以痴、瞋、对身形的贪、对色相的贪为强依止的烦恼。前二者是为了阻止自身烦恼生起，后二者亦是为了（不令）他人生起（烦恼）。当知此四者皆为断除耽于欲乐之行而说。“为了此身”，即为了此色身。“为住与为存续”，即为了（身体）相续住立与（机能）活动不中断，为了生命根的长时存续。“为停止恼害”，即为了止息饥饿之苦。“为资助梵行”，即为了资助教梵行与道梵行。“如是”，即以此方式。“我将击退旧受”，即我将击退因未食而生的旧受。“不令新受生起”，即不令因食而生的新受产生。受用食物正是为了不令其（新受）生起。于此，因未食而生的受，即是前述以饥饿为缘的受；对未食者而言，此受会辗转增长。而因食而不令生起的新受，是指因过量食而可能导致的身体烧灼、刺痛等感受；因为适量受用，此等感受便不会生起。此二者皆以恼害为相，其差别在于恼害的不同。

Yātrā ca me bhavissatīti yāpanā ca me catunnaṃ iriyāpathānaṃ bhavissati. ‘‘Yāpanāyā’’ti iminā jīvitindriyayāpanā vuttā, idha catunnaṃ iriyāpathānaṃ avicchedasaṅkhātā yāpanāti ayametāsaṃ viseso. Anavajjatā ca phāsuvihāro cāti ayuttapariyesanappaṭiggahaṇaparibhogaparivajjanena anavajjatā, parimitaparibhogena phāsuvihāro. Asappāyāparimitabhojanapaccayā aratitandīvijambhitāviññugarahādidosābhāvena vā anavajjatā. Sappāyaparimitabhojanapaccayā kāyabalasambhavena phāsuvihāro. Yāvadatthaṃ udarāvadehakabhojanaparivajjanena vā seyyasukhapassasukhamiddhasukhādīnaṃ abhāvato anavajjatā. Catupañcālopamattaūnabhojanena catuiriyāpathayogyatāpādanato phāsuvihāro. Vuttañhetaṃ –

“我将有存续”(yātrā ca me bhavissati)是指我将有四威仪的存续。在前述“为存续”(yāpanāya)一句中，说的是生命根的存续，而此处（“我将有存续”）的“存续”(yāpanā)是指四威仪的不中断，这是它们之间的区别。“无过失与安乐住”是指：通过避免不如法的寻求、接受与受用而得无过失，通过有节制的受用而得安乐住。或者，因无不适宜、过量饮食所致的厌离、昏沉、呵欠、智者呵责等过失，而为无过失；因适宜、适量的饮食而体力增长，而为安乐住。或者，因避免饱腹而食，无卧乐、倚乐、睡眠乐等，而为无过失；因尚缺四五口食量即停止，从而成就适合四威仪的体力，而为安乐住。如是说：

‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983;

mi. pa. 6.5.10);

“尚缺四五口（未食），即应饮水；此于精勤比丘，足以安乐住。”

Ettāvatā [Pg.128] ca payojanapariggaho, majjhimā ca paṭipadā dīpitā hoti. Yātrā ca me bhavissatīti payojanapariggahadīpanā. Yātrā hi naṃ āhārūpayogaṃ payojeti. Dhammikasukhāpariccāgahetuko phāsuvihāro majjhimā paṭipadā antadvayaparivajjanato.

至此，已阐明了受用的目的与中道。说“我将有存续”，即是阐明受用的目的。因为“存续”令其受用食物。以不舍弃法乐为因的安乐住，因其远离二边，故为中道。

Senāsananti senañca āsanañca. Yattha vihārādike seti nipajjati āsati nisīdati, taṃ senāsanaṃ. Utuparissayavinodanappaṭisallānārāmatthanti utuyeva parisahanaṭṭhena parissayo sarīrābādhacittavikkhepakaro, tassa vinodanatthaṃ, anuppannassa anuppādanatthaṃ, uppannassa vūpasamanatthañcāti attho. Atha vā yathāvutto utu ca sīhabyagghādipākaṭaparissayo ca rāgadosādipaṭicchannaparissayo ca utuparissayo, tassa vinodanatthañceva ekībhāvaphāsukatthañca. Cīvarappaṭisevane hirīkopīnappaṭicchādanaṃ viya taṃ niyatapayojananti puna ‘‘yāvadevā’’ti vuttaṃ.

“坐卧处”(Senāsana)即是卧处(sena)与坐处(āsana)。在寺院等处，凡睡觉、躺卧、安坐、就坐之处，即是坐卧处。“为消除时节之险、为乐于禅修独住”：时节(utu)因其困扰之义而为“险”(parissaya)，能导致身疾与心乱，（受用坐卧处）是为了消除它，即未生者令不生，已生者令平息。或者，“时节之险”(utuparissaya)包括如前所述的时节（寒热），狮、虎等明显的危险，以及贪、瞋等潜在的危险，（受用坐卧处）是为了消除此等危险，以及为了独处安乐。就像受用衣服有遮蔽羞处此一固定用途，（坐卧处）亦有其固定用途，故再次说“仅为”。

Gilānapaccayabhesajjaparikkhāranti rogassa paccanīkappavattiyā gilānapaccayo, tato eva bhisakkassa anuññātavatthutāya bhesajjaṃ, jīvitassa parivārasambhārabhāvehi parikkhāro cāti gilānapaccayabhesajjaparikkhāro, taṃ. Veyyābādhikānanti veyyābādhato dhātukkhobhato ca taṃnibbattakuṭṭhagaṇḍapīḷakādirogato uppannānaṃ. Vedanānanti dukkhavedanānaṃ. Abyābajjhaparamatāyāti niddukkhaparamabhāvāya. Yāva taṃ dukkhaṃ sabbaṃ pahīnaṃ hoti, tāva paṭisevāmīti yojanā. Evamettha saṅkhepeneva pāḷivaṇṇanā veditabbā. Navavedanuppādatopīti na kevalaṃ āyatiṃ eva vipākapariḷāhā, atha kho atibhojanapaccayā alaṃsāṭakādīnaṃ viya navavedanuppādatopi veditabbā.

“病缘医药资具”(Gilānapaccayabhesajjaparikkhāra)：因其能对抗(paccanīka)疾病，故为“病缘”(gilānapaccaya)；又因其为医师所许之物，故为“医药”(bhesajja)；又因其为生命之附属资具，故为“资具”(parikkhāra)。“因病苦所生”(Veyyābādhikānaṃ)是指由病苦、界扰动及由此所生的麻风、痈、疖等疾病而生起的。“诸受”(vedanānaṃ)是指诸苦受。“以无恼害为究竟”(Abyābajjhaparamatāya)是指以无苦为究竟。应如是连结文义：“受用（医药）直至所有此等痛苦皆已断除。”于此，当知此为对圣典的简要释义。“亦从新受之生起”(Navavedanuppādatopi)，当知此不仅指未来的果报热恼，亦指如因过量饮食、衣物不足等而生起的新受。

Kammaṭṭhānikassa calanaṃ nāma kammaṭṭhānapariccāgoti āha ‘‘calati kampati kammaṭṭhānaṃ vijahatī’’ti. ‘‘Khamo hoti sītassa uṇhassā’’ti ettha ca lomasanāgattherassa vatthu kathetabbaṃ. Thero kira cetiyapabbate piyaṅguguhāya padhānaghare viharanto antaraṭṭhake himapātasamaye lokantarikanirayaṃ paccavekkhitvā kammaṭṭhānaṃ avijahantova abbhokāse vītināmesi. Gimhasamaye ca pacchābhattaṃ bahicaṅkame kammaṭṭhānaṃ manasikaroto sedāpissa kacchehi muccanti. Atha naṃ antevāsiko āha – ‘‘idha, bhante, nisīdatha, sītalo okāso’’ti. Thero ‘‘uṇhabhayenevamhi, āvuso, idha nisinno’’ti avīcimahānirayaṃ paccavekkhitvā [Pg.129] nisīdiyeva. Uṇhanti cettha aggisantāpova veditabbo sūriyasantāpassa parato vuccamānattā. Sūriyasantāpavasena panetaṃ vatthu vuttaṃ.

对于修行业处者，所谓“动摇”，即是舍弃业处。如言：“动摇、摇晃、舍弃业处。”于“能忍寒热”句，当说罗摩沙那长老(Lomasanāgatthera)的故事。据说，长老住于支提山(Cetiyapabbata)频扬窟(Piyaṅguguha)的精勤堂时，在八寒节(antaraṭṭhaka)降雪之时，他观察了世界边际地狱(lokantarikaniraya)，但并未舍弃业处，而在露天度过。夏季午后，于外经行，作意业处时，汗水从腋下流出。其弟子对他说：“尊者，请坐于此，此处清凉。”长老说：“贤友(āvuso)，我正是因畏惧热而坐于此。”他观察了无间大地狱(Avīci mahāniraya)后才坐下。此处的“热”，当知为火的热恼，因其后将说到太阳的热恼。然而，这个故事是就太阳的热恼而说的。

Yo ca dve tayo vāre bhattaṃ vā pānīyaṃ vā alabhamānopi anamatagge saṃsāre attano pettivisayūpapattiṃ paccavekkhitvā avedhanto kammaṭṭhānaṃ na vijahatiyeva. Ḍaṃsamakasavātātapasamphassehi phuṭṭho cepi tiracchānūpapattiṃ paccavekkhitvā avedhanto kammaṭṭhānaṃ na vijahatiyeva. Sarīsapasamphassena phuṭṭho cāpi anamatagge saṃsāre sīhabyagghādimukhesu anekavāraṃ parivattitapubbabhāvaṃ paccavekkhitvā avedhanto kammaṭṭhānaṃ na vijahatiyeva padhāniyatthero viya, ayaṃ ‘‘khamo jighacchāya…pe… sarīsapasamphassāna’’nti veditabbo. Theraṃ kira khaṇḍacelavihāre kaṇikārapadhāniyaghare ariyavaṃsadhammaṃ suṇantaññeva ghoraviso sappo ḍaṃsi. Thero jānitvāpi pasannacitto nisinno dhammaṃyeva suṇāti, visavego thaddho ahosi. Thero upasampadamāḷaṃ ādiṃ katvā sīlaṃ paccavekkhitvā ‘‘visuddhasīlomhī’’ti pītiṃ uppādesi, saha pītuppādā visaṃ nivattitvā pathaviṃ pāvisi. Thero tattheva cittekaggataṃ labhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi.

若人即便两三次不得食物或饮料，亦能忆念自己在无始轮回(anamatagge saṃsāra)中曾生于饿鬼界(pettivisaya)之事，而不动摇，不舍弃业处。即便被蚊、蝇、风、日所触，亦能忆念自己曾生于畜生趣(tiracchānūpapatti)之事，而不动摇，不舍弃业处。即便被爬虫所触，亦能如精进长老(Padhāniyatthera)一般，忆念自己在无始轮回中曾无数次落入狮、虎等口中之旧事，而不动摇，不舍弃业处。此人当知为“能忍饥……乃至爬虫之触”。据说，长老住于残衣精舍(Khaṇḍacelavihāra)的翅娑罗精勤堂(Kaṇikārapadhāniyaghara)，正听闻圣种法时，被一条剧毒蛇所咬。长老虽知此事，仍心怀净信而坐，继续听法，蛇毒之力遂僵滞。长老从受具足戒(upasampadā)坛场起，忆念自己的戒行，生起“我戒清净”之喜。随喜生起，蛇毒逆行，入于大地。长老即于彼处得心一境性，增长观(vipassanā)，证得阿罗汉果。

Yo pana akkosavasena durutte duruttattāyeva ca durāgate api antimavatthusaññite vacanapathe sutvā khantiguṇaṃyeva paccavekkhitvā na vedhati dīghabhāṇakaabhayatthero viya, ayaṃ ‘‘khamo duruttānaṃ durāgatānaṃ vacanapathāna’’nti veditabbo. Thero kira paccayasantosabhāvanārāmatāya mahāariyavaṃsappaṭipadaṃ kathesi, sabbo mahāgāmo āgacchati, therassa mahāsakkāro uppajji. Taṃ aññataro mahāthero adhivāsetuṃ asakkonto ‘‘dīghabhāṇako ‘ariyavaṃsaṃ kathemī’ti sabbarattiṃ kolāhalaṃ karotī’’tiādīhi akkosi. Ubhopi ca attano attano vihāraṃ gacchantā gāvutamattaṃ ekapathena agamaṃsu. Sakalagāvutampi so taṃ akkosiyeva. Tato yattha dvinnaṃ vihārānaṃ maggo bhijjati, tattha ṭhatvā dīghabhāṇakatthero taṃ vanditvā ‘‘eso, bhante, tumhākaṃ maggo’’ti āha. So assuṇanto [Pg.130] viya agamāsi. Theropi vihāraṃ gantvā pāde pakkhāletvā nisīdi. Tamenaṃ antevāsiko ‘‘kiṃ, bhante, sakalagāvutaṃ paribhāsantaṃ na kiñci avocutthā’’ti āha. Thero ‘‘khantiyevāvuso, mayhaṃ bhāro, na akkhanti, ekapaduddhārepi kammaṭṭhānaviyogaṃ na passāmī’’ti āha.

若有人听闻因辱骂而说的恶语，或因恶语本身而说的粗语，乃至被称为最终事(antimavatthu)的言语，亦能如长部诵者(dīghabhāṇaka)无畏长老(Abhayatthera)一般，仅忆念忍辱之德而不动摇，此人当知为“能忍恶语、粗语”。据说，长老因乐于资具知足与修习，而说大圣种行道，全村皆来闻法，长老获得极大恭敬。另一位大长老不堪忍受，便以“长部诵者说‘我说圣种’，整夜喧闹”等语辱骂他。二人各自返回住处时，在同一条路上走了一俱卢舍(gāvuta)之远。在整整一俱卢舍的路程中，那人都在辱骂他。到了二人住处道路的分岔口，长部诵者长老停下，顶礼那人后说：“尊者，这是您的路。”那人仿佛未闻，径自离去。长老回到住处，洗足后坐下。其弟子问他：“尊者，那人辱骂了您整整一俱卢舍，您为何一言不发？”长老答：“贤友(āvuso)，忍耐是我的责任，而非不忍。纵于一言半句之间，我亦不见自己脱离业处。”

Vacanameva tadatthaṃ ñāpetukāmānañca patho upāyoti āha ‘‘vacanameva vacanapatho’’ti. Asukhaṭṭhena vā tibbā. Yañhi na sukhaṃ, taṃ aniṭṭhaṃ tibbanti vuccati. Adhivāsakajātiko hotīti yathāvuttavedanānaṃ adhivāsakasabhāvo hoti. Cittalapabbate padhāniyattherassa kira rattiṃ padhānena vītināmetvā ṭhitassa udaravāto uppajjati. So taṃ adhivāsetuṃ asakkonto āvattati parivattati. Tamenaṃ caṅkamanapasse ṭhito piṇḍapātiyatthero āha – ‘‘āvuso, pabbajito nāma adhivāsanasīlo hotī’’ti. So ‘‘sādhu, bhante’’ti adhivāsetvā niccalo sayi. Vāto nābhito yāva hadayaṃ phālesi. Thero vedanaṃ vikkhambhetvā vipassanto muhuttena anāgāmī hutvā parinibbāyi. Evaṃ sabbatthāti ‘‘uṇhena phuṭṭhassa sītaṃ patthayato’’tiādinā sabbattha uṇhādinimittaṃ kāmāsavuppatti veditabbā. Natthi sugatibhave sītaṃ vā uṇhaṃ vāti aniṭṭhaṃ sītaṃ vā uṇhaṃ vā natthīti adhippāyo. Attaggāhe sati attaniyaggāhoti āha ‘‘mayhaṃ sītaṃ uṇhanti gāho diṭṭhāsavo’’ti.

为令了知其义，言语即是路径、方法，故说“言语即言语之道”。或因不乐之义而为“剧烈”。凡不乐者，即被称为不可意、剧烈。所谓“具忍耐性”，即是对如前所述的诸受具有忍耐的自性。据说，在吉达拉山(Cittalapabbata)的精进长老(Padhāniyatthera)，夜间精勤度过后站立时，腹内生起风病。他无法忍受，辗转反侧。站在经行处一旁的托钵长老(Piṇḍapātiyatthera)对他说：“贤友(āvuso)，出家者当具忍耐之性。”他答：“善哉，尊者。”便忍受着，静卧不动。风病从肚脐向上，撕裂至心脏。长老抑制此受，修习观(vipassanā)，片刻间即成阿那含，并般涅槃。“被热所触者，欲求清凉”等，由此可知，在一切情况下，热等相是欲漏(kāmāsava)生起之因。善趣中无寒热，意指无有不可意的寒热。有我执(attaggāha)时，便有我所执(attaniyaggāha)，故说“我寒、我热”之执取，即是见漏(diṭṭhāsavo)。

Ahaṃ samaṇoti ‘‘ahaṃ samaṇo, kiṃ mama jīvitena vā maraṇena vā’’ti evaṃ cintetvāti adhippāyo. Paccavekkhitvāti gāmappavesappayojanādiñca paccavekkhitvā. Paṭikkamatīti hatthiādīnaṃ samīpagamanato apakkamati. Ṭhāyanti etthāti ṭhānaṃ, kaṇṭakānaṃ ṭhānaṃ kaṇṭakaṭṭhānaṃ, yattha kaṇṭakāni santi, taṃ okāsanti vuttaṃ hoti. Amanussaduṭṭhānīti amanussasañcārena dūsitāni, saparissayānīti attho. Aniyatavatthubhūtanti aniyatasikkhāpadassa kāraṇabhūtaṃ. Vesiyādibhedatoti vesiyāvidhavāthullakumārikāpaṇḍakapānāgārabhikkhunibhedato. Samānanti samaṃ, avisamanti attho. Akāsi vāti tādisaṃ anācāraṃ akāsi vā. Sīlasaṃvarasaṅkhātenāti kathaṃ parivajjanaṃ sīlaṃ? Anāsanaparivajjanena hi [Pg.131] anācāraparivajjanaṃ vuttaṃ. Anācārāgocaraparivajjanaṃ cārittasīlatāya sīlasaṃvaro. Tathā hi bhagavatā ‘‘pātimokkhasaṃvarasaṃvuto viharatī’’ti (vibha. 508) sīlasaṃvaravibhajane ācāragocarasampattiṃ dassentena ‘‘atthi anācāro, atthi agocaro’’tiādinā (vibha. 513-514) ācāragocarā vibhajitvā dassitā. ‘‘Caṇḍaṃ hatthiṃ parivajjetī’’ti vacanato hatthiādiparivajjanampi bhagavato vacanānuṭṭhānanti katvā ācārasīlamevāti veditabbaṃ.

所谓“我是沙门”，意指思惟“我是沙门，于我而言，生与死有何关系”。所谓“忆念”，即忆念进入村落的用意等。所谓“退避”，即从大象等之靠近处退离。“于此中立，故为处”(Ṭhāyanti etthāti ṭhānaṃ)，荆棘之处即为“荆棘处”(kaṇṭakaṭṭhānaṃ)，意即有荆棘的场所。所谓“非人所扰之处”，即因非人出没而被污染之处，意为有危险。所谓“成为不定事”，是指成为不定法(aniyata)学处(sikkhāpada)的因缘。以妓女、寡妇、成年少女(thullakumārikā)、黄门(paṇḍaka)、酒馆、比丘尼(bhikkhunī)等区别而言。所谓“平等”，意为相同、无差别。所谓“或已作”，即或已作了那样的非法行。所谓“以戒防护”者，如何说“远离”即是戒？因为通过远离非法行为，即言“远离非法行为”。远离非法行为与非行处，因其为行仪戒，故是戒防护。诚如世尊(bhagavā)所说“安住于波罗提木叉(pātimokkha)律仪而住”，在分别戒防护时，为开示行处与行境的圆满，而分别开示行处与行境说：“有非法行，有非行处”等。“应远离凶恶之象”等，亦当知是奉行世尊之言，远离大象等，此即是行仪戒。

Itipīti imināpi kāraṇena ayonisomanasikārasamuṭṭhitattāpi, lobhādisahagatattāpi, kusalappaṭipakkhatopītiādīhi kāraṇehi ayaṃ vitakko akusaloti attho. Iminā nayena sāvajjotiādīsupi attho veditabbo. Ettha ca akusalotiādinā diṭṭhadhammikaṃ kāmavitakkassa ādīnavaṃ dasseti, dukkhavipākoti iminā samparāyikaṃ. Attabyābādhāya saṃvattatītiādīsupi imināva nayena ādīnavavibhāvanā veditabbā. Uppannassa kāmavitakkassa anadhivāsanaṃ nāma puna tādisassa anuppādanaṃ. Taṃ panassa pahānaṃ vinodanaṃ byantikaraṇaṃ anabhāvagamananti ca vattuṃ vaṭṭatīti pāḷiyaṃ – ‘‘uppannaṃ kāmavitakkaṃ nādhivāsetī’’ti vatvā ‘‘pajahatī’’tiādi vuttanti tamatthaṃ dassento ‘‘anadhivāsento kiṃ karotī’’tiādimāha. Pahānañcettha vikkhambhanameva, na samucchedoti dassetuṃ ‘‘vinodetī’’tiādi vuttanti vikkhambhanavaseneva attho dassito. Uppannuppanneti tesaṃ pāpavitakkānaṃ uppādāvatthāgahaṇaṃ vā kataṃ siyā anavasesaggahaṇaṃ vā. Tesu paṭhamaṃ sandhāyāha ‘‘uppannamatte’’ti, sampatijāteti attho. Anavasesaggahaṇaṃ byāpanicchāyaṃ hotīti dassetuṃ ‘‘satakkhattumpi uppannuppanne’’ti vuttaṃ.

因此，由于不如理作意(ayonisomanasikāra)生起、与贪等相应、与善法相违等原因，此寻为不善之义。依此方法，亦应了知“有罪”等之义。于此，以“不善”等显示欲寻的现法过患，以“苦异熟”显示来世的过患。以“导致自害”等，亦应依此方法了知过患的分别。对已生起的欲寻不容忍，即是令其不再生起。此亦可称为舍断(pahāna)、驱逐(vinodana)、灭除(byantikaraṇa)、令不复有(anabhāvagama)。如圣典(pāḷi)中所说：“不容忍已生起的欲寻”，后又说“舍断”等，为示此义，故说“不容忍时当如何”等。此处的舍断仅是镇伏(vikkhambhana)，非断根(samuccheda)，为示此义，故说“驱逐”等，是依镇伏义而显示。“已生已生”(Uppannuppanna)，或是指把握那些恶寻的生起状态，或是指无遗漏地把握。针对前者，说“刚生起时”(uppannamatte)，意即“正当生起”。为示无遗漏地把握是出于决意，故说“即使百次已生已生”。

Ñātivitakkoti ‘‘amhākaṃ ñātayo sukhajīvino sampattiyuttā’’tiādinā gehassitapemavasena ñātake ārabbha uppannavitakko. Janapadavitakkoti ‘‘amhākaṃ janapado subhikkho sampannasasso ramaṇīyo’’tiādinā gehassitapemavasena janapadaṃ ārabbha uppannavitakko. Ukkuṭikappadhānādīhi dukkhe nijjiṇṇe samparāye sattā sukhī honti amarāti dukkarakārikāya paṭisaṃyutto amaratthāya vitakko. Taṃ vā ārabbha amarāvikkhepadiṭṭhisahagato amaro ca so vitakko cāti [Pg.132] amarāvitakko. Parānuddayatāpaṭisaṃyuttoti paresu upaṭṭhākādīsu sahananditādivasena pavatto anuddayatāpatirūpako gehassitapemappaṭisaṃyutto vitakko. Lābhasakkārasilokappaṭisaṃyuttoti cīvarādilābhena ca sakkārena ca kittisaddena ca ārammaṇakaraṇavasena paṭisaṃyutto. Anavaññattippaṭisaṃyuttoti ‘‘aho vata maṃ pare na avajāneyyuṃ, na heṭṭhā katvā maññeyyuṃ, pāsāṇacchattaṃ viya garuṃ kareyyu’’nti uppannavitakko.

亲族寻(Ñātivitakka)，即“愿我等亲族生活安乐、财富具足”等，因在家贪爱而对亲族生起的寻。国土寻(Janapadavitakka)，即“愿我等国土物产丰饶、谷物充足、景色宜人”等，因在家贪爱而对国土生起的寻。通过蹲踞精勤(ukkuṭikappadhāna)等苦行，厌离于苦，认为“众生于来世得乐、不死”，此是与难行苦行相应的为求不死之寻。或与不死漫谈见(amarāvikkhepadiṭṭhi)相应的寻，即不死寻(amarāvitakka)。与怜悯他者相应寻(Parānuddayatāpaṭisaṃyutta)，即对侍者(upaṭṭhāka)等他人，以随喜等方式而转起，貌似怜悯，实则与在家贪爱相应的寻。与利养、恭敬、名声相应寻(Lābhasakkārasilokappaṭisaṃyutta)，即以衣物等利养、恭敬及名声为所缘而相应的寻。与不被轻视相应寻(Anavaññattippaṭisaṃyutta)，即“啊，愿他人不轻视我，不小看我，待我如石伞般敬重”而生起的寻。

Kāmavitakko kāmasaṅkappanasabhāvato kāmāsavappattiyā sātisayattā ca kāmanākāroti āha ‘‘kāmavitakko panettha kāmāsavo’’ti. Tabbisesoti kāmāsavaviseso bhavasabhāvattāti adhippāyo. Kāmavitakkādike vinodeti attano santānato nīharati etenāti vinodanaṃ, vīriyanti āha ‘‘vīriyasaṃvarasaṅkhātena vinodanenā’’ti.

欲寻因其自性为欲思惟，且能极强地达到欲漏，又呈现欲之相状，故说“此中欲寻即是欲漏”。“其差别”(Tabbiseso)是说欲漏的差别，意指其有“有”(bhava)的自性。以此从自身相续中去除欲寻等，故为“驱逐”(vinodanaṃ)，此即精进，故说“以名为精进防护的驱逐”。

‘‘Satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiyo paripūrentī’’ti vacanato vijjāvimuttīnaṃ anadhigamo tato ca sakalavaṭṭadukkhānativatti abhāvanāya ādīnavo. Vuttavipariyāyena bhagavato orasaputtabhāvādivasena ca bhāvanāya ānisaṃso veditabbo. Thomentoti āsavapahānassa dukkarattā tāya eva dukkarakiriyāya taṃ abhitthavanto. Saṃvareneva pahīnāti saṃvarena pahīnā eva. Tena vuttaṃ ‘‘na appahīnesuyeva pahīnasaññī’’ti.

如言：“七觉支(bojjhaṅga)若修习、多修习，能圆满明与解脱”，故不能证得明与解脱，并因此不能超越一切轮回之苦，即是不修习的过患。与此相反，应知修习的功德，如成为世尊的亲子等。赞叹(Thomento)，是因断除诸漏极为难行，故以此难行之事而赞叹之。“仅由防护而断”(Saṃvareneva pahīnā)即是“由防护而断”。因此说：“不于未断者作已断想”。

Āsavasuttavaṇṇanā niṭṭhitā.

漏经释义 终。

5. Dārukammikasuttavaṇṇanā

5. 木匠经释义

59. Pañcame puttasambādhasayananti puttehi sambādhasayanaṃ. Ettha puttasīsena dārapariggahaṃ puttadāresu uppilo viya. Tena tesaṃ rogādihetu sokābhibhavena ca cittassa saṃkiliṭṭhataṃ dasseti. Kāmabhogināti iminā pana rāgābhibhavanti. Ubhayenapi vikkhittacittataṃ dasseti. Kāsikacandananti ujjalacandanaṃ. Taṃ kira vaṇṇavisesasamujjalaṃ hoti pabhassaraṃ, tadatthameva naṃ saṇhataraṃ karonti. Tenevāha ‘‘saṇhacandana’’nti[Pg.133], kāsikavatthañca candanañcāti attho. Mālāgandhavilepananti vaṇṇasobhatthañceva sugandhabhāvatthañca mālaṃ, sugandhabhāvatthāya gandhaṃ, chavirāgakaraṇatthañceva subhatthañca vilepanaṃ dhārentena. Jātarūparajatanti suvaṇṇañceva avasiṭṭhadhanañca sādiyantena. Sabbenapi kāmesu abhigiddhabhāvameva pakāseti.

59. 第五，“子女拥挤的卧处”(puttasambādhasayana)即被子女所拥挤的卧处。此处以子女为首，表示拥有妻妾，如沉溺于子女妻妾中。因他们生病等而为愁所恼，显示了心的杂染。又以“受用欲者”(Kāmabhogī)表示被贪所征服。此二者皆显示心乱。“迦尸(Kāsika)檀香”即明亮的檀香。据说其色泽格外明亮，光彩照人，为此人们将它制作得更为细腻。因此说“细腻檀香”，意为迦尸衣与檀香。持“花鬘、香、涂香”者，即为色美与芳香而持花鬘，为芳香而用香，为肤色悦目与美观而持涂香。“金银”(Jātarūparajata)即乐于接受黄金与其余财物。所有这些都显示了对欲的贪着。

Dārukammikasuttavaṇṇanā niṭṭhitā.

木匠经释义 终。

6. Hatthisāriputtasuttavaṇṇanā

6. 调象师子经释义

60. Chaṭṭhe hatthiṃ sāretīti hatthisārī, tassa puttoti hatthisāriputto. So kira sāvatthiyaṃ hatthiācariyassa putto bhagavato santike pabbajitvā tīṇi piṭakāni uggahetvā sukhumesu khandhadhātuāyatanādīsu atthantaresu kusalo ahosi. Tena vuttaṃ – ‘‘therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opātetī’’ti. Tattha antarantarā kathaṃ opātetīti therehi vuccamānassa kathāpabandhassa antare antare attano kathaṃ pavesetīti attho. Pañcahi saṃsaggehīti savanasaṃsaggo, dassanasaṃsaggo, samullāpasaṃsaggo, sambhogasaṃsaggo, kāyasaṃsaggoti imehi pañcahi saṃsaggehi. Kiṭṭhakhādakoti kiṭṭhaṭṭhāne uppannasassañhi kiṭṭhanti vuttaṃ kāraṇūpacārena. Sippiyo suttiyo. Sambukāti saṅkhamāha.

60. 第六，“能调御象者”(hatthiṃ sāreti)为调象师(hatthisārī)，其子为调象师子(Hatthisāriputta)。据说他是舍卫城(Sāvatthī)一位象师之子，于世尊处出家，受持三藏，于蕴、界、处等微细义理善巧。因此说：“当长老比丘们宣说阿毗达摩(abhidhamma)时，他时时插话。”此处“时时插话”，意即在长老们所说的法义中，时时插入自己的话。以五种交往(saṃsagga)，即：听闻交往、见交往、谈交往、共受用交往、身交往。“食谷者”(Kiṭṭhakhādaka)，因庄稼生于已耕地(kiṭṭhaṭṭhāna)，故由因转喻，称之为“谷”(kiṭṭha)。“贝”(Sippiyo)即牡蛎(suttiyo)。“小螺”(Sambukā)即指螺(saṅkha)。

Gihibhāve vaṇṇaṃ kathesīti (dī. ni. aṭṭha. 1.422) kassapasammāsambuddhassa kira sāsane dve sahāyakā ahesuṃ, aññamaññaṃ samaggā ekatova sajjhāyanti. Tesu eko anabhirato gihibhāve cittaṃ uppādetvā itarassa ārocesi. So gihibhāve ādīnavaṃ, pabbajjāya ānisaṃsaṃ dassetvā ovadi. So taṃ sutvā abhiramitvā puna ekadivasaṃ tādise citte uppanne taṃ etadavoca – ‘‘mayhaṃ, āvuso, evarūpaṃ cittaṃ uppajjati, imāhaṃ pattacīvaraṃ tuyhaṃ dassāmī’’ti. So pattacīvaralobhena tassa gihibhāve ānisaṃsaṃ dassetvā pabbajjāya ādīnavaṃ kathesi. Tassa taṃ sutvāva gihibhāvato cittaṃ nivattetvā pabbajjāyameva abhirami. Evamesa tadā sīlavantassa bhikkhuno gihibhāve [Pg.134] ānisaṃsakathāya kathitattā idāni cha vāre vibbhamitvā sattamavāre pabbajitvā mahāmoggallānassa mahākoṭṭhikattherassa ca abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opātesi. Atha naṃ mahākoṭṭhikatthero apasādesi. So mahāsāvakassa kathite patiṭṭhātuṃ asakkonto vibbhamitvā gihi jāto. Poṭṭhapādassa panāyaṃ gihisahāyako ahosi, tasmā vibbhamitvā dvīhatīhaccayena poṭṭhapādassa santikaṃ gato. Atha naṃ so disvā – ‘‘samma, kiṃ tayā kataṃ, evarūpassa nāma satthu sāsanā apasakkantosi, ehi pabbajituṃ dāni te vaṭṭatī’’ti taṃ gahetvā bhagavato santikaṃ agamāsi. Tasmiṃ ṭhāne pabbajitvā arahattaṃ pāpuṇi. Tena vuttaṃ ‘‘sattame vāre pabbajitvā arahattaṃ pāpuṇī’’ti.

讲述在家生活的功德（长部义注，Dīgha Nikāya Aṭṭhakathā 1.422）。据说在迦叶正等觉者(Kassapa Sammāsambuddha)的教法中，有两位同伴，他们彼此和合，一起背诵。他们之中，一人不喜乐，生起还俗的想法，就告诉另一人。那人揭示还俗的过患，并展示出家的利益，以此劝告他。他听了之后感到欢喜，但有一天又生起同样的念头，便对同伴说：“贤友，我生起这样的念头，我将把衣钵给你。”那人因为贪图衣钵，便向他讲述在家生活的利益，并宣说出家的过患。他听了那些话，便从还俗的想法中回转，重新喜爱出家生活。像这样，由于那时对持戒比丘讲述了在家生活的利益，如今他六次心生动摇，第七次出家后，在大目犍连和摩诃拘絺罗长老(Mahākoṭṭhika Thera)讲述阿毗达摩时，常常在他们讲述时插话。于是摩诃拘絺罗长老斥责了他。他无法在大弟子的教导下安住，心生动摇而还俗成了在家之人。这个人是颇罗陀(Poṭṭhapāda)的在家朋友，因此心生动摇之后两三天，便去了颇罗陀那里。颇罗陀见到他，便说：“朋友，你做了什么？竟然从这样一位导师的教法中退了出来，现在你应该出家。”于是带着他去到世尊那里。在那里，他出家并证得阿罗汉果。因此说“第七次出家后证得阿罗汉果”。

Hatthisāriputtasuttavaṇṇanā niṭṭhitā.

《象舍利弗经》释义终。

7. Majjhesuttavaṇṇanā

7. 中经释义

61. Sattame mantāti ya-kāralopena niddeso, karaṇatthe vā etaṃ paccattavacanaṃ. Tenāha ‘‘tāya ubho ante viditvā’’ti. Phassavasena nibbattattāti dvayadvayasamāpattiyaṃ aññamaññaṃ samphassavasena nibbattattā, ‘‘phassapaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jātī’’ti iminā cānukkamena phassasamuṭṭhānattā imassa kāyassa phassavasena nibbattattāti vuttaṃ. Eko antoti ettha ayaṃ anta-saddo antaabbhantaramariyādalāmakaabhāvakoṭṭhāsapadapūraṇasamīpādīsu dissati. ‘‘Antapūro udarapūro’’tiādīsu (su. ni. 197) hi ante antasaddo. ‘‘Caranti loke parivārachannā anto asuddhā, bahi sobhamānā’’tiādīsu (saṃ. ni. 1.122) abbhantare. ‘‘Kāyabandhanassa anto jīrati (cūḷava. 278) sā haritantaṃ vā panthantaṃ vā selantaṃ vā udakantaṃ vā’’tiādīsu (ma. ni. 1.304) mariyādāyaṃ. ‘‘Antamidaṃ, bhikkhave, jīvikāna’’ntiādīsu (saṃ. ni. 3.80; itivu. 91) lāmake. ‘‘Esevanto dukkhassā’’tiādīsu (ma. ni. 3.393; saṃ. ni. 2.51) abhāve. Sabbapaccayasaṅkhayo hi dukkhassa abhāvo [Pg.135] koṭītipi vuccati. ‘‘Tayo antā’’tiādīsu (dī. ni. 3.305) koṭṭhāse. ‘‘Iṅgha tāva suttantaṃ vā gāthāyo vā abhidhammaṃ vā pariyāpuṇassu, suttante okāsaṃ kārāpetvā’’ti (pāci. 442) ca ādīsu padapūraṇe. ‘‘Gāmantaṃ vā osaṭo (pārā. 409-410; cūḷava. 343) gāmantasenāsana’’ntiādīsu (pārā. aṭṭha. 2.410) samīpe. Svāyamidha koṭṭhāse vattatīti ayameko koṭṭhāsoti.

61. 在第七则中，“mantāti”是省略了“ya”音的解释，或者这是工具格意义上的宾格单数。因此说“以彼了知二边”。‘由触所生’是指在两种双入定中，由相互接触而生起，即‘缘触生爱，缘爱生取，缘取生有，缘有生生’这一顺序，说明此身由触所生。‘一边’一词在此处，‘边’(anta)字可见于边际、阿邦答勒(abbhantara)、界限、卑劣、灭尽、部分、填充、邻近等义。如‘腹满、肠满’中‘边’指边际；‘世间行走覆藏者，阿邦答勒不净外显庄严’中指阿邦答勒；‘身缚之内衰老’，‘或草边、或路边、或石边、或水边’中指界限；‘诸比丘，此是活命之边’中指卑劣；‘此是苦之边’中指灭尽，一切因缘灭尽即是苦的灭尽，也称为终极；‘三边’中指部分；‘且先学习经或偈或阿毗达摩(abhidhamma)，为经作准备’等中指填充；‘近村、村边精舍’中指邻近。此处即指部分而言，即‘此一部分’。

Santo paramatthato vijjamāno dhammasamūhoti sakkāyo, pañcupādānakkhandhā. Tenāha ‘‘tebhūmakavaṭṭa’’nti. Sesamettha suviññeyyameva.

“有身”从胜义谛上讲，是指真实存在的法聚，也就是五取蕴。因此说“三界轮转”。其余部分容易理解。

Majjhesuttavaṇṇanā niṭṭhitā.

《中经》释义终。

8. Purisindriyañāṇasuttavaṇṇanā

8. 人根智经释义

62. Aṭṭhame nibbattivasena apāyasaṃvattaniyena vā kammunā apāyesu niyuttoti āpāyiko nerayikoti etthāpi eseva nayo. Avīcimhi uppajjitvā tattha āyukappasaññitaṃ antarakappaṃ tiṭṭhatīti kappaṭṭho. Nirayūpapattipariharaṇavasena tikicchituṃ asakkuṇeyyoti atekiccho. Akhaṇḍānīti ekadesenapi akhaṇḍitāni. Bhinnakālato paṭṭhāya bījaṃ bījatthāya na upakappati. Apūtīnīti udakatemanena apūtikāni. Pūtikañhi bījaṃ bījatthāya na upakappati. Avātātapahatānīti vātena ca ātapena ca na hatāni nirojataṃ na pāpitāni. Nirojañhi kasaṭaṃ bījaṃ bījatthāya na upakappati. ‘‘Sārādānī’’ti vattabbe ā-kārassa rassattaṃ katvā pāḷiyaṃ ‘‘sāradānī’’ti vuttanti āha ‘‘sārādānī’’ti. Taṇḍulasārassa ādānato sārādāni, gahitasārāni patiṭṭhitasārāni. Nissarañhi bījaṃ bījatthāya na upakappati. Sukhasayitānīti cattāro māse koṭṭhe pakkhittaniyāmeneva sukhasayitāni suṭṭhu sannicitāni. Maṇḍakhetteti ūsakhārādidosehi aviddhaste sārakkhette. Abhidoti abhi-saddena samānatthanipātapadanti āha ‘‘abhiaḍḍharatta’’nti. Natthi etassa bhidāti vā abhido. ‘‘Abhidaṃ aḍḍharatta’’nti vattabbe upayogatthe paccattavacanaṃ. Aḍḍharattanti [Pg.136] ca accantasaṃyogavacanaṃ, bhummatthe vā. Tasmā abhido aḍḍharattanti abhinne aḍḍharattasamayeti attho. Puṇṇamāsiyañhi gaganamajjhassa purato vā pacchato vā cande ṭhite aḍḍharattasamayo bhinno nāma hoti, majjhe eva pana ṭhite abhinno nāma.

62. 第八，因投生，或因导向恶趣之业而被置于恶趣中，故为堕恶趣者、地狱众生，此处亦同此理。若生于无间地狱(Avīci)，并于彼处住满一中劫之寿命，则称劫住者。因无法避免投生地狱，故无法被救治，称不可救治者。“未破损”(akhaṇḍāni)谓种子任何部分皆未破损。自破损之时起，种子即不能用作种子。“未腐烂”(apūtīni)谓未被水浸泡而腐烂。腐烂之种子不能用作种子。“未被风日损害”(avātātapahatāni)谓未被风日摧残，未致腐坏。腐坏无用的种子不能用作种子。应言“具髓”(sārādāni)，因元音缩短，巴利文中作“sāradānī”，故言“具髓”。因取得米粒之精华，故称具髓，即含有精华、具有精华。失去精华之种子不能用作种子。“妥善储藏”(sukhasayitāni)谓于四个月中，妥善储藏于仓库，善加堆积。“良田”(maṇḍakhette)谓无盐碱等害处，具养分之土地。“Abhido”一词，是与“abhi”音义相同的质词，因此说“abhiaḍḍharatta”(中夜)。或因此词无“破裂”(bhida)之义，故为“abhido”。当说“abhidaṃ aḍḍharattaṃ”时，此为表示作用的宾格单数。“aḍḍharatta”一词表示绝对的连接，或表示处所义。是故，“abhido aḍḍharatta”之义为“于不分割之半夜时分”。满月之时，若月亮位于天空中央之前或之后，则称“分割之”半夜时分；若正位于天空中央，则称“未分割之”。

Suppabuddhasunakkhattādayoti ettha (dha. pa. aṭṭha. 2.127 suppabuddhasakyavatthu) suppabuddho kira sākiyo ‘‘mama dhītaraṃ chaḍḍetvā nikkhanto, mama puttaṃ pabbājetvā tassa veriṭṭhāne ṭhito cā’’ti imehi dvīhi kāraṇehi satthari āghātaṃ bandhitvā ekadivasaṃ ‘‘na dāni nimantitaṭṭhānaṃ gantvā bhuñjituṃ dassāmī’’ti gamanamaggaṃ pidahitvā antaravīthiyaṃ suraṃ pivanto nisīdi. Athassa satthari bhikkhusaṅghaparivute taṃ ṭhānaṃ āgate ‘‘satthā āgato’’ti ārocesuṃ. So āha – ‘‘purato gacchāti tassa vadetha, nāyaṃ mayā mahallakataro, nāssa maggaṃ dassāmī’’ti. Punappunaṃ vuccamānopi tatheva nisīdi. Satthā mātulassa santikā maggaṃ alabhitvā tatova nivatti. Sopi carapurisaṃ pesesi – ‘‘gaccha tassa kathaṃ sutvā ehī’’ti. Satthāpi nivattanto sitaṃ katvā ānandattherena – ‘‘ko nu kho, bhante, sitapātukamme paccayo’’ti puṭṭho āha – ‘‘passasi, ānanda, suppabuddha’’nti. Passāmi, bhante. Bhāriyaṃ tena kammaṃ kataṃ mādisassa buddhassa maggaṃ adentena, ito sattame divase heṭṭhāpāsāde pāsādamūle pathaviyā pavisissatī’’ti ācikkhi.

在《法句经注》(Dhammapada Aṭṭhakathā)的善觉释迦故事(suppabuddhasakyavatthu)中，释迦族人善觉(Suppabuddha)因两个缘故对世尊生起怨恨：一是世尊舍弃他的女儿而出家，二是在度化他的儿子出家后，与他为敌。彼因这两个原因，心怀怨恨，有一天心想：“现在我不让他去受邀之处进食。”于是就堵住道路，坐在街道中饮酒。当为比丘僧伽所围绕的世尊来到那个地方时，有人向善觉报告：“世尊来了。”他说：“叫他往前走，他并不比我年长，我不会为他让路。”虽然被再三劝说，他仍然那样坐着不动。世尊无法从舅父那里获得通路，就从那里返回了。善觉也派遣密探说：“你去听听他说什么，然后回来。”世尊在返回时露出微笑，阿难(Ānanda)尊者问道：“世尊，微笑的因缘是什么？”世尊说：“阿难，你看见善觉了吗？”“看见了，世尊。”“他造作了重业，不给像我这样的佛陀让路。从今日起的第七天，他将在宫殿下方为大地所吞没。”

Sunakkhattopi (ma. ni. aṭṭha. 1.147) pubbe bhagavantaṃ upasaṅkamitvā dibbacakkhuparikammaṃ pucchi. Athassa bhagavā kathesi. So dibbacakkhuṃ nibbattetvā ālokaṃ vaḍḍhetvā olokento devaloke nandanavanacittalatāvanaphārusakavanamissakavanesu dibbasampattiṃ anubhavamāne devaputte ca devadhītaro ca disvā – ‘‘etesaṃ evarūpāya attabhāvasampattiyā ṭhitānaṃ kira madhuro nu kho saddo bhavissatī’’ti saddaṃ sotukāmo hutvā dasabalaṃ upasaṅkamitvā dibbasotadhātuparikammaṃ pucchi. Bhagavā panassa – ‘‘dibbasotadhātussa upanissayo natthī’’ti ñatvā parikammaṃ na kathesi. Na hi buddhā yaṃ na bhavissati, tassa parikammaṃ kathenti. So bhagavati āghātaṃ bandhitvā cintesi – ‘‘ahaṃ samaṇaṃ gotamaṃ paṭhamaṃ dibbacakkhuparikammaṃ pucchiṃ, so mayhaṃ ‘sampajjatu vā mā vā sampajjatū’ti kathesi. Ahaṃ pana paccattapurisakārena taṃ nibbattetvā dibbasotadhātuparikammaṃ pucchiṃ, taṃ me na kathesi. Addhā evaṃ [Pg.137] hoti ‘ayaṃ rājapabbajito dibbacakkhuñāṇaṃ nibbattetvā, dibbasotañāṇaṃ nibbattetvā, cetopariyakammañāṇaṃ nibbattetvā, āsavānaṃ khaye ñāṇaṃ nibbattetvā, mayā samasamo bhavissatī’ti issāmacchariyavasena mayhaṃ na kathetī’’ti bhiyyoso āghātaṃ bandhitvā kāsāyāni chaḍḍetvā gihibhāvaṃ patvāpi na tuṇhībhūto vihāsi. Dasabalaṃ pana asatā tucchena abbhācikkhitvā apāyūpago ahosi. Tampi bhagavā byākāsi. Vuttañhetaṃ – ‘‘evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko’’ti (dī. ni. 3.6). Tena vuttaṃ ‘‘aparepi suppabuddhasunakkhattādayo bhagavatā ñātāvā’’ti. Ādi-saddena kokālikādīnaṃ saṅgaho daṭṭhabbo.

善星(Sunakkhatta)也曾到世尊处请教天眼修习法。世尊为彼解说。彼修成天眼后，放大光明观察，见到天界的欢喜园(Nandanavana)、彩蔓园(Cittalatāvana)、粗涩林(Phārusakavana)、杂花林(Missakavana)中享受天福的天子与天女，心想：“此等具如是身相成就者，其声想必亦甚美妙。”遂欲听其声，复至十力者处请教天耳修习法。然而，世尊了知他“无证得天耳之因缘”，故未为他解说。诸佛不教授不可能成就之法门。彼因此对世尊生起怨恨，心想：“我先问沙门乔达摩(Gotama)天眼修习法，他便为我解说，也不管我能否修成。但我凭自己的努力修成天眼后，再问天耳修习法，他却不为我解说。显然，他是出于嫉妒和吝啬，恐怕我这王族出家者修成天眼智、天耳智、他心智、漏尽智后，将与他平等。”他更加怨恨，舍弃袈裟还俗后仍不沉默，反而以虚妄不实之言诽谤十力者，终至堕入恶道。世尊对此亦有授记，如经中所言：“巴伽瓦(Bhaggava)！离车族人善星纵受我教导，仍从此法与律中离去，犹如必堕恶趣者。”(长部3.6)是故说：“尚有善觉(Suppabuddha)、善星等人为世尊所知。”此处的“等”字，应理解为包括果嘎里咖(Kokālika)等人。

Susīmo paribbājakoti (saṃ. ni. aṭṭha. 2.2.70) evaṃnāmako vedaṅgesu kusalo paṇḍito paribbājako. Aññatitthiyā hi parihīnalābhasakkārasilokā ‘‘samaṇo gotamo na jātigottādīni ārabbha lābhaggappatto jāto, kaviseṭṭho panesa uttamakavitāya sāvakānaṃ bandhaṃ bandhitvā deti. Te taṃ uggaṇhitvā upaṭṭhākānaṃ upanisinnakathampi anumodanampi sarabhaññampīti evamādīni kathenti. Te tesaṃ pasannānaṃ lābhaṃ upasaṃharanti. Sace mayaṃ yaṃ samaṇo gotamā jānāti, tato thokaṃ jāneyyāma, attano samayaṃ tattha pakkhipitvā mayampi upaṭṭhākānaṃ katheyyāma. Tato etehi lābhitarā bhaveyyāma. Ko nu kho samaṇassa gotamassa santike pabbajitvā khippameva uggaṇhituṃ sakkhissatī’’ti evaṃ cintetvā ‘‘susimo paṭibalo’’ti disvā upasaṅkamitvā evamāhaṃsu ‘‘ehi tvaṃ, āvuso susīma, samaṇe gotame brahmacariyaṃ cara, tvaṃ dhammaṃ pariyāpuṇitvā amhe vāceyyāsi, taṃ mayaṃ dhammaṃ pariyāpuṇitvā gihīnaṃ bhāsissāma, evaṃ mayampi sakkatā bhavissāma garukatā mānitā pūjitā lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti (saṃ. ni. 2.70).

《相应部注》(Saṃyutta Nikāya Aṭṭhakathā)中提到，苏西玛(Susīma)游方者是一位名叫苏西玛的游方者，他精通吠陀支(Vedaṅga)且是位贤者。当时，其他外道因利养、恭敬、名声衰退而议论：“沙门乔达摩(Gotama)并非因种姓、出身等而获得如此丰厚的利养，他乃一杰出诗人，以其最上乘的诗才维系其弟子。其弟子学会后，即向护持者们开示、随喜、讽诵等。他们以此赢得信众的供养。若我等能稍解沙门乔达摩所知晓者，哪怕仅一丁点，将我等之教义掺杂其中，亦能向护持者们说法。如此，我等所获利养将比他们更多。谁能于沙门乔达摩处出家后，迅速学会其教法呢？”他们如此思索后，认为“苏西玛有能力做到”，遂前去对他说：“来吧，贤友(āvuso)苏西玛，你到沙门乔达摩处修习梵行，你学会其教法后，回来教给我们。我们学会后即可向在家人宣说。这样，我们也能获得尊重、敬重、尊敬、礼敬，以及衣服、饮食、住所、病缘医药等资具的供养。”(相应部 2.70)

Atha susīmo paribbājako tesaṃ vacanaṃ sampaṭicchitvā yenānando tenupasaṅkami, upasaṅkamitvā pabbajjaṃ yāci. Thero ca taṃ ādāya bhagavantaṃ [Pg.138] upasaṅkamitvā etamatthaṃ ārocesi. Bhagavā pana cintesi ‘‘ayaṃ paribbājako titthiyasamaye ‘ahaṃ pāṭiekko satthā’ti paṭijānamāno carati, ‘idheva maggabrahmacariyaṃ carituṃ icchāmī’ti kira vadati, kiṃ nu kho mayi pasanno, udāhu mayhaṃ vā mama sāvakānaṃ dhammakathāya pasanno’’ti. Athassa ekaṭṭhānepi pasādābhāvaṃ ñatvā ‘‘ayaṃ mama sāsane ‘dhammaṃ thenessāmī’ti pabbajati, itissa āgamanaṃ aparisuddhaṃ, nipphatti nu kho kīdisā’’ti olokento ‘‘kiñcāpi ‘dhammaṃ thenessāmī’ti pabbajati, katipāheneva pana ghaṭetvā arahattaṃ gaṇhissatī’’ti ñatvā ‘‘tenahānanda, susīmaṃ pabbājethā’’ti āha. Taṃ sandhāyetaṃ vuttaṃ ‘‘evaṃ bhagavatā ko ñāto? Susīmo paribbājako’’ti.

于是，苏西玛(Susīma)游方者接受了他们的话，便前往阿难(Ānanda)尊者之处，抵达后请求出家。长老带着他去见世尊，禀告了此事。世尊心想：“此游方者在外道时期自称‘我是一位独立的导师’而游方，如今却说‘我希望在此修习梵行’，他究竟是对我生起净信，还是对我或我弟子所说的法生起净信呢？”在得知他对任何一方都未生起净信后，世尊又思忖：“此人是为‘盗法’而到我的教法中出家，其来意不纯，那么他的成就将会如何呢？”观察后，世尊了知：“纵使他为‘盗法’而出家，但只需数日精勤，即能证得阿罗汉果。”于是对阿难说：“那么，阿难，就让苏西玛出家吧。”就此而说：“世尊如此知晓了谁呢？苏西玛游方者。”

Santatimahāmattoti (dha. pa. aṭṭha. 2.141 santatimahāmattavatthu) so kira ekasmiṃ kāle rañño pasenadissa paccantaṃ kupitaṃ vūpasametvā āgato. Athassa rājā tuṭṭho satta divasāni rajjaṃ datvā ekaṃ naccagītakusalaṃ itthiṃ adāsi. So satta divasāni surāmadamatto hutvā sattame divase sabbālaṅkārappaṭimaṇḍito hatthikkhandhavaragato nahānatitthaṃ gacchanto satthāraṃ piṇḍāya pavisantaṃ dvārantare disvā hatthikkhandhavaragatova sīsaṃ cāletvā vandi. Satthā sitaṃ katvā ‘‘ko nu kho, bhante, sitapātukaraṇe hetū’’ti ānandattherena puṭṭho sitakāraṇaṃ ācikkhanto āha – ‘‘passasi, ānanda, santatimahāmattaṃ, ajjeva sabbābharaṇappaṭimaṇḍito mama santikaṃ āgantvā cātuppadikagāthāvasāne arahattaṃ patvā parinibbāyissatī’’ti. Tena vuttaṃ ‘‘evaṃ ko ñāto bhagavatāti? Santatimahāmatto’’ti.

珊达那大臣(Santatimahāmatta)事（《法句经注疏》2.141 珊达那大臣的故事）：据说他在某个时候平息了波斯匿王(Pasenadi)边境的叛乱后归来。国王很高兴，赐予他七日王权，并赠予一位擅长歌舞的女子。他沉醉于酒七日，第七天盛装华服，乘坐最好的大象前往沐浴场。途中看见世尊入城乞食，便在象背上点头行礼。世尊露出微笑，阿难(Ānanda)长老问微笑的缘由，世尊讲述微笑的原因时说：“阿难，你看到珊达那大臣了吗？今天他将盛装前来我这里，听完四句偈后便会证得阿罗汉果而般涅槃。”因此说：“世尊知晓谁呢？珊达那大臣。”

Purisindriyañāṇasuttavaṇṇanā niṭṭhitā.

《人根智经》释义终。

9. Nibbedhikasuttavaṇṇanā

9. 洞察经释义

63. Navame parihāyati attano phalaṃ pariggahetvā vattati, tassa vā kāraṇabhāvaṃ upagacchatīti pariyāyoti idha kāraṇaṃ vuttanti āha ‘‘nibbijjhanakāraṇa’’nti.

63. 在第九（经）中，（有人）因执取自己的果而退转，或成为其（退转）之因，故此处的“pariyāya”(法门)即是“因”，因此说“洞察之因”。

‘‘Anujānāmi[Pg.139], bhikkhave, ahatānaṃ vatthānaṃ diguṇaṃ saṅghāṭi’’nti ettha hi paṭalaṭṭho guṇaṭṭho. ‘‘Accenti kālā tarayanti rattiyo, vayoguṇā anupubbaṃ jahantī’’ti (saṃ. ni. 1.4) ettha rāsaṭṭho guṇaṭṭho. ‘‘Sataguṇā dakkhiṇā pāṭikaṅkhitabbā’’ti (ma. ni. 3.379) ettha ānisaṃsaṭṭho. ‘‘Antaṃ antaguṇaṃ (dī. ni. 2.377; ma. ni. 1.110; khu. pā. 3.dvattiṃsākāro), kayirā mālāguṇe bahū’’ti (dha. pa. 53) ettha bandhanaṭṭho guṇaṭṭho. Idhāpi esova adhippetoti āha ‘‘bandhanaṭṭhena guṇā’’ti. Kāmarāgassa saṃyojanassa paccayabhāvena vatthukāmesupi bandhanaṭṭho rāsaṭṭho vā guṇaṭṭho daṭṭhabbo. Cakkhuviññeyyāti vā cakkhuviññāṇataṃdvārikaviññāṇehi jānitabbā. Sotaviññeyyātiādīsupi eseva nayo. Iṭṭhārammaṇabhūtāti sabhāveneva iṭṭhārammaṇajātikā, iṭṭhārammaṇabhāvaṃ vā pattā. Kamanīyāti kāmetabbā. Manavaḍḍhanakāti manoharā. Etena parikappanatopi iṭṭhārammaṇabhāvaṃ saṅgaṇhāti. Piyajātikāti piyāyitabbasabhāvā. Kāmūpasañhitāti kāmarāgena upecca sambandhanīyā sambandhā kātabbā. Tenāha ‘‘ārammaṇaṃ katvā’’tiādi. Saṅkapparāgoti vā subhādivasena saṅkappitavutthamhi uppannarāgo. Evamettha vatthukāmaṃ paṭikkhipitvā kilesakāmo vutto tasseva vasena tesampi kāmabhāvasiddhito, kilesakāmassapi iṭṭhavedanā diṭṭhādisampayogabhedena pavattiākārabhedena ca atthi vicittakāti tato visesetuṃ ‘‘citravicitrārammaṇānī’’ti āha, nānappakārāni rūpādiārammaṇānīti attho.

“诸比丘，我允许用新净布制作双层僧伽梨(saṅghāṭi)。”于此，“guṇa”(层)是重叠之义。“时光流逝，黑夜飞驰，年寿亦次第舍弃。”(《相应部》1.4)于此，“guṇa”(聚)是积聚之义。“应期待百倍的供养(dakkhiṇā)。”(《中部》3.379)于此，是利益之义。在“肠(antaṃ)、肠间膜(antaguṇaṃ)”(《长部》2.377；《中部》1.110；《小部·经集》3.三十二身分)以及“制作众多花鬘(mālāguṇa)”(《法句经》53)中，“guṇa”(串)是系缚之义。此处亦取此义，故说“以系缚义为guṇa”。由于是欲贪(kāmarāga)此结的缘，故对于欲所缘(vatthukāma)，“guṇa”也应理解为系缚义或积聚义。“眼所识知”，即由眼识及该门之识所了知。“耳所识知”等亦同此理。“可喜所缘”，即其自性为可喜所缘，或已成为可喜所缘。“可爱”，即可欲求。“令心增长”，即赏心悦目。以此亦含摄由构想而成的可喜所缘。“可意自性”，即其自性为可爱。“与欲俱行”，即应与欲贪紧密相连。故说“作为所缘”等。或“思惟贪”，即于美好等相状进行思惟时生起的贪。如是，此处排除了欲所缘而说烦恼欲(kilesakāma)，因前者亦依后者而成就欲的性质。烦恼欲本身也因与乐受、邪见等相应之别，以及作用方式之别而有种种变化。为区别于此，故说“种种各别的所缘”，意即有色等各种所缘。

Athettha dhīrā vinayanti chandanti atha etesu ārammaṇesu dhitisampannā paṇḍitā chandarāgaṃ vinayanti.

“于此，贤者调伏欲”，是说：于此等所缘中，具足坚毅的智者们调伏欲贪。

Tajjātikanti taṃsabhāvaṃ, atthato pana tassa kāmassa anurūpanti vuttaṃ hoti. Puññassa bhāgo puññabhāgo, puññakoṭṭhāso. Tena nibbatto, tattha vā bhavoti puññabhāgiyo. Apuññabhāgiyoti etthāpi eseva nayo. Vipākoyeva vepakkanti āha ‘‘vohāravipāka’’nti.

“彼类”，即彼自性；但从意义上说，是指其与彼欲相应。“福德分”(puññabhāgo)，即福德(puñña)之分(bhāgo)，福德的部分。由其所生，或在其处，故为“与福有分”(puññabhāgiyo)。“与不福有分”(apuññabhāgiyo)亦同此理。“果报”(vepakka)即是异熟(vipāka)，故说“世俗果报”。

Sabbasaṅgāhikāti kusalākusalasādhāraṇā. Saṃvidahanacetanāti sampayuttadhammesu saṃvidahanalakkhaṇā cetanā. Urattāḷinti uraṃ tāḷetvā[Pg.140]. Ekapadanti ekapadacitaṃ mantaṃ. Tenāha ‘‘ekapadamantaṃ vā’’tiādi.

“总摄一切”，即通于善与不善。“安排思”，即于相应法中具有安排特性的思。“捶胸”，即拍打胸膛。“单句”，即由单句组成的咒语。因此说“或单句咒”等。

Nibbedhikasuttavaṇṇanā niṭṭhitā.

《洞察经》释义终。

10. Sīhanādasuttavaṇṇanā

10. 师子吼经释义

64. Dasame tathāgatabalānīti aññehi asādhāraṇāni tathāgatasseva balāni. Nanu cetāni sāvakānampi ekaccāni uppajjantīti? Kāmaṃ uppajjanti, yādisāni pana buddhānaṃ ṭhānāṭṭhānañāṇādīni, na tādisāni tadaññesaṃ kadāci uppajjantīti aññehi asādhāraṇāni. Imameva hi yathāvuttaṃ lesaṃ apekkhitvā sādhāraṇabhāvato āsayānusayañāṇādīsu eva asādhāraṇasamaññā niruḷhā. Yathā pubbabuddhānaṃ balāni puññassa sampattiyā āgatāni, tathā āgatabalānīti vā tathāgatabalāni. Usabhassa idaṃ āsabhaṃ, seṭṭhaṭṭhānaṃ. Pamukhanādanti seṭṭhanādaṃ. Paṭivedhañāṇañceva desanāñāṇañcāti ettha paññāya pabhāvitaṃ attano ariyaphalāvahaṃ paṭivedhañāṇaṃ. Karuṇāya pabhāvitaṃ sāvakānaṃ ariyaphalāvahaṃ desanāñāṇaṃ. Tattha paṭivedhañāṇaṃ uppajjamānaṃ uppannanti duvidhaṃ. Tañhi abhinikkhamanato yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Tusitabhavanato yāva mahābodhipallaṅke arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Dīpaṅkarato paṭṭhāya yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Desanāñāṇampi pavattamānaṃ pavattanti duvidhaṃ. Tañhi yāva aññātakoṇḍaññassa sotāpattimaggā pavattamānaṃ, phalakkhaṇe pavattaṃ nāma. Tesu paṭivedhañāṇaṃ lokuttaraṃ, desanāñāṇaṃ lokiyaṃ. Ubhayampi panetaṃ aññehi asādhāraṇaṃ, buddhānaññeva orasañāṇaṃ.

64. 第十（经）中，“如来力”(tathāgatabalāni)，是如来所独有、不共于他者的力量。问：此等力量，难道声闻弟子中不也有一部分会生起吗？答：诚然会生起，但佛陀的处非处智(ṭhānāṭṭhānañāṇa)等，其程度非他者所能企及，故说不共于他者。正是考虑到此细微差别，才于意乐随眠智(āsayānusayañāṇa)等之上，从共法中确立了不共之名。又，如过去诸佛因福德圆满而得此力，如是而来之力，故名“如来力”。“牛王之位”(āsabhaṃ)，即最胜处。“最上吼”(pamukhanādaṃ)，即最胜之吼。“通达智”(paṭivedhañāṇa)与“教导智”(desanāñāṇa)中，由智慧所成、为自己带来圣果的是通达智；由悲心所成、为声闻带来圣果的是教导智。其中，通达智有“正在生起”与“已生起”二种。从出家至阿罗汉道为“正在生起”，于证果之刹那为“已生起”；从兜率天至菩提座上证阿罗汉道为“正在生起”，于证果之刹那为“已生起”；从燃灯佛(Dīpaṅkara)时至阿罗汉道为“正在生起”，于证果之刹那为“已生起”。教导智亦有“正在进行”与“已经进行”二种。至阿若憍陈如(Aññātakoṇḍañña)证须陀洹道为“正在进行”，于证果之刹那为“已经进行”。此二智中，通达智是出世间，教导智是世间。然此二者皆不共于他者，唯是诸佛的嫡传之智。

Ṭhānañca ṭhānato pajānātīti kāraṇañca kāraṇato pajānāti. Yasmā tattha phalaṃ tiṭṭhati tadāyattavuttitāya uppajjati ceva pavattati ca, tasmā ṭhānanti vuccati. Bhagavā ‘‘ye ye dhammā yesaṃ yesaṃ dhammānaṃ hetū paccayā uppādāya, taṃ taṃ ṭhānaṃ, ye ye dhammā yeyaṃ yeyaṃ dhammānaṃ na hetū na paccayā uppādāya, taṃ taṃ aṭṭhāna’’nti pajānanto ṭhānato aṭṭhānato yathābhūtaṃ pajānāti.

“知处如处”，即知因为因。因其处有果安住，依于彼而生起、存续，故称为“处”。世尊了知：“诸法为某些法生起之因、之缘者，彼即是处；诸法非为某些法生起之因、之缘者，彼即是无处”，如是如实了知处与无处。

Samādiyantīti [Pg.141] samādānāni, tāni pana samādiyitvā katāni hontīti āha ‘‘samādiyitvā katāna’’nti. Kammameva vā kammasamādānanti etena ‘‘samādāna’’nti saddassa apubbatthābhāvaṃ dasseti muttagatasadde gatasaddassa viya. Gatīti nirayādigatiyo. Upadhīti attabhāvo. Kāloti kammassa vipaccanārahakālo. Payogoti vipākuppattiyā paccayabhūtā kiriyā.

“受持”(samādānāni)，即所受持之事。然此等乃受持后所作，故说“受持已作”。或唯业即是“业受持”(kammasamādāna)，以此显示“samādāna”一词无独立新义，犹如“muttagata”(已解脱)一词中的“gata”(已)。“趣”(gati)，即地狱等诸趣。“依”(upadhi)，即自体。“时”(kāla)，即业成熟之机。“加行”(payoga)，即成为异熟生起之缘的行为。

Catunnaṃ jhānānanti paccanīkajjhāpanaṭṭhena ārammaṇūpanijjhānaṭṭhena ca catunnaṃ rūpāvacarajjhānānaṃ. Catukkanayena hetaṃ vuttaṃ. Aṭṭhannaṃ vimokkhānanti ‘‘rūpī rūpāni passatī’’tiādīnaṃ (ma. ni. 2.248; 3.312; dha. sa. 248; paṭi. ma. 1.209) aṭṭhannaṃ vimokkhānaṃ. Tiṇṇaṃ samādhīnanti savitakkasavicārādīnaṃ tiṇṇaṃ samādhīnaṃ. Navannaṃ anupubbasamāpattīnanti paṭhamajjhānasamāpattiādīnaṃ navannaṃ anupubbasamāpattīnaṃ. Ettha ca paṭipāṭiyā aṭṭhannaṃ samādhītipi nāmaṃ, samāpattītipi cittekaggatāsabbhāvato, nirodhasamāpattiyā tadabhāvato na samādhīti nāmaṃ. Hānabhāgiyaṃ dhammanti appaguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ kāmādipakkhandanaṃ. Visesabhāgiyaṃ dhammanti paguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ dutiyajjhānādipakkhandanaṃ. Iti saññāmanasikārānaṃ kāmādidutiyajjhānādipakkhandanāni hānabhāgiyavisesabhāgiyadhammāti dassitāni. Tehi pana jhānānaṃ taṃsabhāvatā dhammasaddena vuttā. Tasmāti vuttamevatthaṃ hetubhāvena paccāmasati. Vodānanti paguṇatāsaṅkhātaṃ vodānaṃ. Tañhi paṭhamajjhānādīhi vuṭṭhahitvā dutiyajjhānādīnaṃ adhigamassa paccayattā ‘‘vuṭṭhāna’’nti vuttaṃ. Ye pana ‘‘nirodhato phalasamāpattiyā vuṭṭhānanti pāḷi natthī’’ti vadanti. Te ‘‘nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti imāya pāḷiyaṃ (paṭṭhā. 1.1.417) paṭisedhetabbā.

四禅：以对治之义及专注所缘之义，指的是色界四禅。此是依四法而说。八解脱：指的是“有色观诸色”等八种解脱。三三昧：即有寻有伺等三种三昧。九次第等至：指的是初禅等至等九种次第等至。于此，依次第，八种等至亦名“定”(samādhi)，亦名“等至”(samāpatti)，因其具有心一境性；而灭尽等至(nirodhasamāpatti)则无此性，故不名为“定”。退分法(hānabhāgiyaṃ dhammaṃ)：是指从不熟练的初禅等出定后，想与作意侵向欲界等。胜进分法(visesabhāgiyaṃ dhammaṃ)：是指从熟练的初禅等出定后，想与作意侵向二禅等。如此，想与作意侵向欲界等及二禅等，即显示为退分法和胜进分法。然而，禅定的此等自性，是以“法”(dhamma)一词来说明。因此：此句回顾前述之义，以其为因。清净(vodāna)：是指由熟练所成的清净。其从初禅等出定后，能为证得二禅等之缘，故被称为“出定”(vuṭṭhāna)。然而，有些人说“没有关于从灭尽定与果等至出定的巴利圣典”，他们应被“从灭尽定出定者，非想非非想处是果等至的无间缘”这段巴利圣典所驳斥。

Sīhanādasuttavaṇṇanā niṭṭhitā.

师子吼经释义终。

Mahāvaggavaṇṇanā niṭṭhitā.

大品释义终。

7. Devatāvaggo

7. 天品

1-3. Anāgāmiphalasuttādivaṇṇanā

1-3. 不还果经等释义

65-67. Sattamassa [Pg.142] paṭhamādīni uttānatthāni. Tatiye abhisamācāre uttamasamācāre bhavaṃ ābhisamācārikaṃ, vattappaṭipattivattaṃ. Tenāha ‘‘uttamasamācārabhūta’’ntiādi. Sekhapaṇṇattisīlanti sekhiyavasena paññattasīlaṃ.

65-67. 第七经最初等部分的意义是显而易见的。在第三经中，“属于善行的”(ābhisamācārikaṃ)是指源于最高善行(uttamasamācāra)者，即行仪(vatta)与实践(paṭipatti)之行。因此说“已成最高善行”等。“有学所制戒”(Sekhapaṇṇattisīlaṃ)是指依众学法(sekhiya)所制定的戒。

Anāgāmiphalasuttādivaṇṇanā niṭṭhitā.

不还果经等释义终。

4-5. Saṅgaṇikārāmasuttādivaṇṇanā

4-5. 众集园经等释义

68-69. Catutthe gaṇena saṅgaṇaṃ samodhānaṃ gaṇasaṅgaṇikā, sā āramitabbaṭṭhena ārāmo etassāti gaṇasaṅgaṇikārāmo. Saṅgaṇikāti vā sakaparisasamodhānaṃ. Gaṇoti nānājanasamodhānaṃ. Sesamettha suviññeyyameva. Pañcamaṃ uttānatthameva.

68-69. 第四经中，“众集”(gaṇasaṅgaṇikā)是指与众人聚集交往。其园林(ārāma)是令人喜乐之处(āramitabbaṭṭhena)，故称“众集园林”(gaṇasaṅgaṇikārāmo)。或者，“交往”(saṅgaṇikā)是指与自己的眷属聚集，“众”(gaṇa)是指与不同的人群聚集。其余的在此很容易理解。第五经的意义很明显。

Saṅgaṇikārāmasuttādivaṇṇanā niṭṭhitā.

众集园经等释义终。

6. Samādhisuttavaṇṇanā

6. 定经释义

70. Chaṭṭhe paṭippassambhanaṃ paṭippassaddhīti atthato ekanti āha ‘‘na paṭippassaddhiladdhenāti kilesappaṭippassaddhiyā aladdhenā’’ti. Sukkapakkhe santenātiādīsu aṅgasantatāya ārammaṇasantatāya sabbakilesasantatāya ca santena, atappaniyaṭṭhena paṇītena, kilesappaṭippassaddhiyā laddhattā, kilesappaṭippassaddhibhāvaṃ vā laddhattā paṭippassaddhiladdhena, passaddhikilesena vā arahatā laddhattā paṭippassaddhiladdhena, ekodibhāvena adhigatattā ekodibhāvādhigatenāti evamattho daṭṭhabbo.

70. 第六经中，“止息”(paṭippassambhana)与“轻安”(paṭippassaddhi)在意义上是相同的，因此说“不是通过轻安获得”是指没有通过烦恼轻安(kilesappaṭippassaddhi)而获得。在“于白分中寂静”等语句中，“寂静”(santena)是指通过（禅）支的寂静、所缘的寂静以及一切烦恼的寂静而寂静；因其无热恼之义而为“殊妙”(paṇītena)；因获得烦恼轻安，或因获得烦恼轻安的状态，故为“由轻安所得”(paṭippassaddhiladdhena)；或因阿罗汉已轻安烦恼而获得，故为“由轻安所得”；因由一境性而证得，故为“由一境性所证得”。应如是理解其义。

Samādhisuttavaṇṇanā niṭṭhitā.

定经释义终。

7-10. Sakkhibhabbasuttādivaṇṇanā

7-10. 能作证经等释义

71-74. Sattame [Pg.143] tasmiṃ tasmiṃ viseseti tasmiṃ tasmiṃ sacchikātabbe visese. Sakkhibhāvāya paccakkhakāritāya bhabbo sakkhibhabbo, tassa bhāvo sakkhibhabbatā. Taṃ sakkhibhabbataṃ. Sati satiāyataneti sati satikāraṇe. Kiñcettha kāraṇaṃ? Abhiññā vā abhiññāpādakajjhānaṃ vā, avasāne pana chaṭṭhābhiññāya arahattaṃ vā kāraṇaṃ, arahattassa vipassanā vāti veditabbaṃ. Yañhi taṃ tatra tatra sakkhibhabbatāsaṅkhātaṃ iddhividhapaccanubhavanādi, tassa abhiññā kāraṇaṃ. Atha iddhividhapaccanubhavanādi abhiññā, evaṃ sati abhiññāpādakajjhānaṃ kāraṇaṃ. Arahattampi ‘‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmī’’ti anuttaresu vimokkhesu pihaṃ upaṭṭhapetvā chaṭṭhābhiññaṃ nibbattentassa kāraṇaṃ. Idañca sabbasādhāraṇaṃ na hoti, sādhāraṇavasena pana arahattassa vipassanā kāraṇaṃ. Atha vā sati āyataneti tassa tassa visesādhigamassa upanissayasaṅkhāte kāraṇe satīti evamettha attho daṭṭhabbo.

71-74. 在第七经中，“于种种殊胜”(tasmiṃ tasmiṃ visese)是指于种种应现证的殊胜境界。“能作证”(sakkhibhabbo)是指因能亲证(paccakkhakāritā)而有能力者。其状态为“能作证性”(sakkhibhabbatā)。即指此能作证性。“有处时”(sati āyatane)是指“有因时”(sati kāraṇe)。此中，何为因？当知，或为神通(abhiññā)，或为神通的基础禅那，最终则以第六神通的阿罗汉果为因，或以阿罗汉的观(vipassanā)为因。因为此处所说被称为能作证性的种种神变等，其因是神通。若神变等即是神通，则其因是神通的基础禅那。阿罗汉果亦是因，当阿罗汉生起“我何时才能证入并安住于彼处”之愿，于无上解脱中发起第六通时。但这并非普遍适用，就普遍而言，阿罗汉的观是其因。或者，“有处时”是指“有证得种种殊胜境界的亲依止缘时”，应如是理解此义。

Hānabhāgiyādīsu ‘‘paṭhamajjhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti, hānabhāgiyo samādhi. Tadanudhammatā sati santiṭṭhati, ṭhitibhāgiyo samādhi. Avitakkasahagatā saññāmanasikārā samudācaranti, visesabhāgiyo samādhi. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā, nibbedhabhāgiyo samādhī’’ti (vibha. 799) iminā nayena sabbasamāpattiyo vitthāretvā hānabhāgiyādiattho veditabbo. Tattha paṭhamajjhānassa lābhinti yvāyaṃ appaguṇassa paṭhamassa jhānassa lābhī, taṃ. Kāmasahagatā saññāmanasikārā samudācarantīti tato vuṭṭhitaṃ ārammaṇavasena kāmasahagatā hutvā saññāmanasikārā samudācaranti tudanti, tassa kāmānatītassa kāmānupakkhandānaṃ saññāmanasikārānaṃ vasena so paṭhamajjhānasamādhi hāyati parihāyati, tasmā hānabhāgiyo vutto. Tadanudhammatāti tadanurūpasabhāvo. Sati santiṭṭhatīti idaṃ micchāsatiṃ sandhāya vuttaṃ. Yassa hi paṭhamajjhānānurūpasabhāvā paṭhamajjhānaṃ santato paṇītato disvā assādayamānā abhinandamānā nikanti hoti, tassa nikantivasena so paṭhamajjhānasamādhi neva hāyati na vaḍḍhati, ṭhitikoṭṭhāsiko hoti. Tena vuttaṃ [Pg.144] ‘‘ṭhitibhāgiyo samādhī’’ti. Avitakkasahagatāti avitakkaṃ dutiyajjhānaṃ santato paṇītato manasikaroto ārammaṇavasena avitakkasahagatā. Saññāmanasikārā samudācarantīti paguṇapaṭhamajjhānato vuṭṭhitaṃ dutiyajjhānādhigamatthāya codenti tudanti. Tassa upari dutiyajjhānānupakkhandānaṃ saññāmanasikārānaṃ vasena so paṭhamajjhānasamādhi visesabhūtassa dutiyajjhānassa uppattipadaṭṭhānatāya ‘‘visesabhāgiyo’’ti vutto.

在退分等法中：“初禅获得者，与欲俱行的想与作意现行，是为退分定。随顺彼法之念安住，是为住分定。与无寻俱行的想与作意现行，是为胜进分定。与厌离俱行的想与作意现行，导向离欲，是为决择分定。”(Vibh. 799) 依此方法广说一切等至后，当知退分等之义。其中“初禅获得者”，是指获得功德薄弱的初禅者。“与欲俱行的想与作意现行”，是指从彼（初禅）出定后，想与作意以所缘为缘而与欲俱行，生起、冲击。因彼等未超欲界、侵向欲界之想与作意，该初禅定退失、衰减，故称“退分”。“随顺彼法”，即与其相应的自性。“念安住”，是针对邪念而说。若人对初禅生起相应自性，见初禅寂静、殊妙而品味、欣喜、爱著，因其爱著，彼初禅定既不退失亦不增长，处于住分。故说“是为住分定”。“与无寻俱行”，是指作意无寻的第二禅为寂静、殊妙时，想与作意以所缘为缘而与无寻俱行。“想与作意现行”，是指从熟练的初禅出定后，为证得第二禅而策励、冲击。因彼等侵向于上的第二禅之想与作意，该初禅定成为殊胜的第二禅生起之基础，故称“胜进分”。

Nibbidāsahagatāti tameva paṭhamajjhānalābhiṃ jhānato vuṭṭhitaṃ nibbidāsaṅkhātena vipassanāñāṇena sahagatā. Vipassanāñāṇañhi jhānaṅgesu pabhedena upaṭṭhahantesu nibbindati ukkaṇṭhati, tasmā ‘‘nibbidā’’ti vuccati. Samudācarantīti nibbānasacchikiriyatthāya codenti tudanti. Virāgūpasaṃhitāti virāgasaṅkhātena nibbānena upasaṃhitā. Vipassanāñāṇañhi sakkā iminā maggena virāgaṃ nibbānaṃ sacchikātunti pavattito ‘‘virāgūpasaṃhita’’nti vuccati. Taṃsampayuttā saññāmanasikārā virāgūpasaṃhitā eva nāma. Tassa tesaṃ saññāmanasikārānaṃ vasena paṭhamajjhānasamādhi ariyamaggappaṭivedhassa padaṭṭhānatāya ‘‘nibbedhabhāgiyo’’ti vutto. Hānaṃ bhajantīti hānabhāgiyā, hānabhāgo vā etesaṃ atthīti hānabhāgiyā, parihānakoṭṭhāsikāti attho. Iminā nayena ṭhitibhāgiyo veditabbo. Aṭṭhamādīni uttānatthāneva.

“与厌离俱行”(Nibbidāsahagatā)是说，那已得初禅者从禅定出定后，与名为“厌离”的观(vipassanā)智俱行。当禅支各各显现时，观智会感到厌离、厌倦，因此称为“厌离”(nibbidā)。“现起”(Samudācaranti)是为证悟涅槃而策励、督促。“与离贪相应”(Virāgūpasaṃhitā)是说与名为“离贪”的涅槃相应。观智因“能以此道证悟离贪的涅槃”而转起，故说“与离贪相应”。与此相应的想与作意，即名为“与离贪相应”。依此等想与作意之力，初禅定成为通达圣道之基，故说为“决择分”(nibbedhabhāgiya)。趣向退失，故为“退分”(hānabhāgiyā)；或彼等有退失之分，故为“退分”，义为属于退堕的部分。应以此理了知“住分”(ṭhitibhāgiya)。第八等其余诸经其义浅显。

Sakkhibhabbasuttādivaṇṇanā niṭṭhitā.

能作证经等释义终。

Devatāvaggavaṇṇanā niṭṭhitā.

天神品释义终。

8. Arahattavaggo

8. 阿罗汉品

1-3. Dukkhasuttādivaṇṇanā

1-3. 苦经等释义

75-77. Aṭṭhamassa paṭhamādīsu natthi vattabbaṃ. Tatiye tividhaṃ kuhanavatthunti paccayappaṭisevanasāmantajappanairiyāpathappavattanasaṅkhātaṃ tividhaṃ kuhanavatthuṃ. Ukkhipitvāti ‘‘mahākuṭumbiko mahānāviko mahādānapatī’’tiādinā paggaṇhitvā lapanaṃ. Avakkhipitvāti ‘‘kiṃ imassa jīvitaṃ, bījabhojano nāmāya’’nti hīḷetvā lapanaṃ.

75-77. 第八经的初等等无可说。于第三经中，“三种矫诈事”(kuhanavatthu)是指名为领受资具、近边密语、威仪举止的三种矫诈事。“抬高”(Ukkhipitvā)是指以‘大家族、大船主、大施主’等言词称扬而说。“贬低”(Avakkhipitvā)是指以‘此人何以为生？不过是个食种者’等言词轻蔑而说。

Dukkhasuttādivaṇṇanā niṭṭhitā.

苦经等释义终。

4. Sukhasomanassasuttavaṇṇanā

4. 乐与喜悦经释义

78. Catutthe [Pg.145] yathāvuttadhammādīsu tassa kilesanimittaṃ dukkhaṃ anavassananti ‘‘sukhasomanassabahulo viharatī’’ti vuttaṃ. Kāyikasukhañceva cetasikasomanassañca bahulaṃ assāti sukhasomanassabahulo. Yavati tena phalaṃ missitaṃ viya hotīti yoni, ekantikaṃ kāraṇaṃ. Assāti yathāvuttassa bhikkhuno. Paripuṇṇanti avikalaṃ anavasesaṃ.

78. 于第四经中，于如前所说之法等，于彼，烦恼相之苦不流漏，故说“多住于乐与喜悦”。有众多身乐与心喜，故为“多乐与喜悦”。“因”(yoni)是说，由此仿佛与果相混，是决定的因。“于彼”(Assa)是指于如前所说之比丘。“圆满”(Paripuṇṇaṃ)是指无缺、无余。

Sukhasomanassasuttavaṇṇanā niṭṭhitā.

乐与喜悦经释义终。

5. Adhigamasuttavaṇṇanā

5. 证得经释义

79. Pañcame āgacchanti etena kusalā vā akusalā vāti āgamanaṃ, kusalākusalānaṃ uppattikāraṇaṃ. Tattha kusaloti āgamanakusalo. Evaṃ dhamme manasikaroto kusalā vā akusalā vā dhammā abhivaḍḍhantīti evaṃ jānanto. Apagacchanti kusalā vā akusalā vā etenāti apagamanaṃ. Tesaṃ eva anuppattikāraṇaṃ, tattha kusaloti apagamanakusalo. Evaṃ dhamme manasikaroto kusalā vā akusalā vā dhammā nābhivaḍḍhantīti evaṃ jānanto. Upāyakusaloti ṭhānuppattikapaññāsamannāgato. Idañca accāyikakicce vā bhaye vā uppanne tassa tikicchanatthaṃ ṭhānuppattiyā kāraṇajānanavasena veditabbaṃ.

79. 于第五经中，善法或不善法因此而来，故为“来”(āgamana)，是善与不善法生起之因。于此，“善巧”(kusalo)是善巧于来，即了知：如是作意法时，善法或不善法增长。善法或不善法因此而去，故为“去”(apagamana)，是彼等不生起之因。于此，“善巧”(kusalo)是善巧于去，即了知：如是作意法时，善法或不善法不增长。“善巧方便”(Upāyakusalo)是具足急智者。此应了知为：于紧急要务或怖畏生起时，为对治之，以急智了知其因。

Adhigamasuttavaṇṇanā niṭṭhitā.

证得经释义终。

6-7. Mahantattasuttādivaṇṇanā

6-7. 广大经等释义

80-81. Chaṭṭhe sampatteti kilese sampatte. Sattamaṃ uttānameva.

80-81. 于第六经中，“成就”(sampatte)是指烦恼成就。第七经其义浅显。

Mahantattasuttādivaṇṇanā niṭṭhitā.

广大经等释义终。

8-10. Dutiyanirayasuttādivaṇṇanā

8-10. 第二地狱经等释义

82-84. Aṭṭhame [Pg.146] kāyapāgabbhiyādīhīti ādi-saddena vacīpāgabbhiyaṃ manopāgabbhiyañca saṅgaṇhāti. Navamādīni uttānatthāneva.

82-84. 于第八经中，“身顽劣等”(kāyapāgabbhiyādīhi)，以“等”字摄入语顽劣及意顽劣。第九经等其义浅显。

Dutiyanirayasuttādivaṇṇanā niṭṭhitā.

第二地狱经等释义终。

Arahattavaggavaṇṇanā niṭṭhitā.

阿罗汉品释义终。

9. Sītivaggo

9. 清凉品

1. Sītibhāvasuttavaṇṇanā

1. 清凉经释义

85. Navamassa paṭhame sītibhāvanti nibbānaṃ, kilesavūpasamaṃ vā. Niggaṇhātīti accāraddhavīriyatādīhi uddhataṃ cittaṃ uddhaccapakkhato rakkhaṇavasena niggaṇhāti. Paggaṇhātīti atisithilavīriyatādīhi līnaṃ cittaṃ kosajjapātato rakkhaṇavasena paggaṇhāti. Sampahaṃsetīti samappavattacittaṃ tathāpavattiyaṃ paññāya toseti uttejeti vā. Yadā vā paññāpayogamandatāya upasamasukhānadhigamena vā nirassādaṃ cittaṃ bhāvanāya na pakkhandati, tadā jātiādīni saṃvegavatthūni paccavekkhitvā sampahaṃseti samuttejeti. Ajjhupekkhatīti yadā pana cittaṃ alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ sammadeva bhāvanāvītiṃ otiṇṇaṃ hoti, tadā paggahaniggahasampahaṃsanesu kiñci byāpāraṃ akatvā samappavattesu assesu sārathī viya ajjhupekkhati, upekkhakova hoti. Paṇītādhimuttikoti paṇīte uttame maggaphale adhimutto ninnapoṇapabbhāro.

85. 于第九经之初，“清凉”(sītibhāva)是指涅槃，或烦恼的寂灭。“抑制”(Niggaṇhāti)是指，以过度精进等，为守护掉举之过，而抑制高昂之心。“策励”(Paggaṇhāti)是指，以过于松弛的精进等，为守护懈怠之过，而策励低沉之心。“令欢喜”(Sampahaṃseti)是指，于平等而转之心，以慧令其于如是转起中满足或激励。或当心因智慧运用迟缓，或未得寂止之乐而无味，不投入修行时，则观察生等悚惧事，令其欢喜、激励。“舍置”(Ajjhupekkhati)是指，当心不沉、不掉、不无味，于所缘平等而转，正入修行之道时，则于策励、抑制、令欢喜等不作任何功用，如御者于平等而行之马，唯舍置之，成为舍者。“胜解殊胜”(Paṇītādhimuttiko)是指，于殊胜、无上之道果胜解，倾向、趣向、倾注。

Sītibhāvasuttavaṇṇanā niṭṭhitā.

清凉经释义终。

2-11. Āvaraṇasuttādivaṇṇanā

2-11. 障经等释义

86-95. Dutiye acchandikoti kattukamyatākusalacchandarahito. Uttarakurukā manussā acchandikaṭṭhānaṃ paviṭṭhā. Duppaññoti bhavaṅgapaññāya parihīno[Pg.147]. Bhavaṅgapaññāya pana paripuṇṇāyapi yassa bhavaṅgaṃ lokuttarassa paccayo na hoti, sopi duppañño eva nāma. Abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti kusalesu dhammesu sammattaniyāmasaṅkhātaṃ ariyamaggaṃ okkamituṃ adhigantuṃ abhabbo. Na kammāvaraṇatāyātiādīsu abhabbavipariyāyena attho veditabbo. Catutthādīni uttānatthāni.

86-95. 于第二经中，“无欲者”(acchandiko)是指无行作善法之欲者。北俱卢洲(Uttarakuru)人已入无欲之处。“劣慧者”(duppañño)是指缺少有分智者。即使有分智圆满，若其有分不能成为出世间法之缘，彼亦名为劣慧者。“不堪入决定”(Abhabbo niyāmaṃ okkamituṃ)，是于善法中不堪进入、证得名为“正性决定”(sammattaniyāma)的圣道。于“非业障”(Na kammāvaraṇatā)等句中，应以“不堪”的反面来了知其义。第四经等其义浅显。

Āvaraṇasuttādivaṇṇanā niṭṭhitā.

障经等释义终。

Sītivaggavaṇṇanā niṭṭhitā.

清凉品释义终。

10. Ānisaṃsavaggo

10. 利益品

1-11. Pātubhāvasuttādivaṇṇanā

1-11. 显现经等释义

96-106. Dasamassa paṭhamādīsu natthi vattabbaṃ. Aṭṭhame mettā etassa atthīti mettāvā, tassa bhāvo mettāvatā, mettāpaṭipatti, tāya. Sā pana mettāvatā mettāvasena pāricariyāti āha ‘‘mettāyuttāya pāricariyāyā’’ti. Paricaranti vippakatabrahmacariyattā. Pariciṇṇasatthukena sāvakena nāma satthuno yāva dhammena kātabbā pāricariyā, tāya sammadeva sampāditattā. Navamādīni uttānatthāni.

96-106. 第十经的初等等无可说。于第八经中，“有慈”(mettā)于彼，故为“具慈者”(mettāvā)；彼之状态为“具慈”(mettāvatā)，即慈之行道，以此行道。而彼具慈，是以慈而侍奉，故说“以具慈之侍奉”。因梵行未竟，故侍奉。名为已侍奉导师的弟子，是因其已如法善巧圆满地完成了对导师应尽的侍奉。第九经等其义浅显。

Pātubhāvasuttādivaṇṇanā niṭṭhitā.

显现经等释义终。

Ānisaṃsavaggavaṇṇanā niṭṭhitā.

利益品释义终。

107-116. Ekādasamavaggo uttānatthoyeva.

107-116. 第十一品其义浅显。

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

如是，于《满足希求》增支部义注中

Chakkanipātavaṇṇanāya anuttānatthadīpanā samattā.

六集释义中未明义理的阐释已圆满。

. Namo tassa bhagavato arahato sammāsambuddhassa.

礼敬彼世尊、阿罗汉、正等觉者。

Aṅguttaranikāye

增支部

Sattakanipāta-ṭīkā

七集复注

1. Paṭhamapaṇṇāsakaṃ

1. 初五十经

1. Dhanavaggavaṇṇanā

1. 财品释义

1-10. Sattakanipātassa paṭhamo vaggo uttānattho.

1-10. 七集第一品其义浅显。

2. Anusayavaggo

2. 随眠品

4.Puggalasuttavaṇṇanā

4. 人经释义

14. Dutiyassa [Pg.149] catutthe ubhato ubhayathā, ubhato ubhohi bhāgehi vimuttoti ubhatobhāgavimutto ekadesasarūpekasesanayena. Dvīhi bhāgehīti karaṇe nissakke cetaṃ bahuvacanaṃ. Āvuttiādivasena ayaṃ niyamo veditabboti āha ‘‘arūpasamāpattiyā’’tiādi. Etena ‘‘samāpattiyā vikkhambhanavimokkhena, maggena samucchedavimokkhena vimuttattā ubhatobhāgavimutto’’ti evaṃ pavatto tipiṭakacūḷanāgattheravādo, ‘‘nāmakāyato rūpakāyato ca vimuttattā ubhatobhāgavimutto’’ti evaṃ pavatto tipiṭakamahārakkhitattheravādo, ‘‘samāpattiyā vikkhambhanavimokkhena ekavāraṃ, maggena samucchedavimokkhena ekavāraṃ vimuttattā ubhatobhāgavimutto’’ti evaṃ pavatto tipiṭakacūḷābhayattheravādo cāti imesaṃ tiṇṇampi theravādānaṃ ekajjhaṃ saṅgaho katoti daṭṭhabbaṃ. Ettha ca paṭhamavāde dvīhi bhāgehi vimutto ubhatobhāgavimutto vutto, dutiyavāde ubhato bhāgato vimuttoti ubhatobhāgavimutto, tatiyavāde dvīhi bhāgehi dve vāre vimuttoti ayametesaṃ visesoti. Vimuttoti kilesehi vimutto, kilesavikkhambhanasamucchedanehi vā kāyato vimuttohi attho.

14. 于第二品第四经中，“俱分解脱”(ubhatobhāgavimutto)者，谓从两方面、以两种方式，即从两部分获得解脱，此乃依“部分同类，存一”之理。“以两种方式”(dvīhi bhāgehi)是工具格复数。为示此规定应由重复等方式来理解，故说“以无色等至”(arūpasamāpatti)等。由此当知，此说已总摄三位长老之观点，即：三藏小龙(Tipiṭakacūḷanāga)长老所说：“由等至而镇伏解脱，由道而断除解脱，故为俱分解脱”；三藏大护(Tipiṭakamahārakkhita)长老所说：“从名身与色身解脱，故为俱分解脱”；以及三藏小无畏(Tipiṭakacūḷābhaya)长老所说：“由等至而镇伏解脱一次，由道而断除解脱一次，故为俱分解脱”。于此，第一说谓以两种方式解脱，故称俱分解脱；第二说谓从两部分解脱，故称俱分解脱；第三说谓以两种方式两次解脱，此即彼等之差别。“解脱”(vimutto)者，谓从诸烦恼解脱，或由镇伏与断除诸烦恼而从身解脱。

Soti ubhatobhāgavimutto. Kāmañcettha rūpāvacaracatutthajjhānampi arūpāvacarajjhānaṃ viya duvaṅgikaṃ āneñjappattanti vuccati. Taṃ pana padaṭṭhānaṃ katvā arahattaṃ patto ubhatobhāgavimutto nāma na hoti rūpakāyato [Pg.150] avimuttattā. Tañhi kilesakāyatova vimuttaṃ, na rūpakāyato, tasmā tato vuṭṭhāya arahattaṃ patto ubhatobhāgavimutto na hotīti āha ‘‘catunnaṃ arūpa…pe… pañcavidho hotī’’ti. Arūpasamāpattīnanti niddhāraṇe sāmivacanaṃ. Arahattaṃ pattaanāgāminoti bhūtapubbagatiyā vuttaṃ. Na hi arahattaṃ patto anāgāmī nāma hoti. ‘‘Rūpī rūpāni passatī’’tiādike nirodhasamāpattiante aṭṭha vimokkhe vatvā –

彼即俱分解脱者。于此，色界第四禅(rūpāvacaracatutthajjhāna)亦如无色界禅(arūpāvacarajjhāna)，被称为具二支、达不动(āneñjappatta)。然以之为基而证阿罗汉果者，不名俱分解脱，因其未从色身解脱。彼实唯从烦恼身解脱，非从色身。是故，从彼定起而证阿罗汉果者，非俱分解脱。故云：“四无色……乃至……有五种”。“诸无色等至”(arūpasamāpattīnaṃ)是抉择义的所有格。说“已证阿罗汉果之不还者”，是就其过往状态而言，已证阿罗汉果者实不名为不还者。于“有色者见诸色”等语，说到以灭尽定(nirodhasamāpatti)为终之八解脱(aṭṭha vimokkha)时——

‘‘Yato ca kho, ānanda, bhikkhu ime aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, ānanda, bhikkhu ubhatobhāgavimutto’’ti –

“阿难，若有比丘以身触证此八解脱而住，复以慧见，诸漏已尽。阿难，如是比丘，称为俱分解脱者。”

Yadipi mahānidāne (dī. ni. 2.130) vuttaṃ, taṃ pana ubhatobhāgavimuttaseṭṭhavasena vuttanti, idha pana sabbaubhatobhāgavimutte saṅgahaṇatthaṃ ‘‘pañcavidho hotī’’ti vatvā ‘‘pāḷi panettha…pe… aṭṭhavimokkhalābhino vasena āgatā’’ti āha. Majjhimanikāye pana kīṭāgirisutte (ma. ni. 2.182) –

虽然在《大因缘经》(Mahānidānasutta, DN 14)中有所论述，但彼说是依俱分解脱最胜者(ubhatobhāgavimuttaseṭṭha)而言。于此，则为总摄一切俱分解脱者，故说“有五种”，并云“此处圣典……乃至……是依八解脱获得者而言”。又，《中部·鸡吒山经》(Kīṭāgirisutta, MN 70)中——

‘‘Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto’’ti –

“诸比丘，何为俱分解脱之人？诸比丘，于此，有一类人，超越色想，以身触证彼等寂静、无色之解脱而住，复以慧见，诸漏已尽。诸比丘，此人称为俱分解脱者。”

Arūpasamāpattivasena cattāro ubhatobhāgavimuttā, seṭṭho ca vutto vuttalakkhaṇūpapattito. Yathāvuttesu hi pañcasu purimā cattāro samāpattisīsaṃ nirodhaṃ na samāpajjantīti pariyāyena ubhatobhāgavimuttā nāma. Aṭṭhasamāpattilābhī anāgāmī taṃ samāpajjitvā tato vuṭṭhāya vipassanaṃ vaḍḍhetvā arahattaṃ pattoti nippariyāyena ubhatobhāgavimuttaseṭṭho nāma.

依无色等至(arūpasamāpatti)有四种俱分解脱者，而最胜者则因具足所述特征而得名。于所说五种人中，前四者不入等至之顶峰——灭尽定，故为方便说之俱分解脱者。而得八等至(aṭṭhasamāpatti)之不还者，入彼定已，从定而出，增长观(vipassanā)，证阿罗汉果，故为究竟说之俱分解脱最胜者。

Katamo ca puggalotiādi puggalapaññattipāḷi. Tattha katamoti pucchāvacanaṃ. Puggaloti asādhāraṇato pucchitabbavacanaṃ. Idhāti idhasmiṃ sāsane. Ekaccoti eko. Aṭṭha vimokkhe kāyena phusitvā viharatīti [Pg.151] aṭṭha samāpattiyo samāpajjitvā nāmakāyato paṭilabhitvā viharati. Paññāya cassa disvā āsavā parikkhīṇā hontīti vipassanāpaññāya saṅkhāragataṃ, maggapaññāya cattāri saccāni passitvā cattāropi āsavā parikkhīṇā honti. Disvāti dassanahetu. Na hi āsave paññāya passanti, dassanakāraṇā pana parikkhīṇā disvā parikkhīṇāti vuttā dassanāyattaparikkhayattā. Evañhi dassanaṃ āsavānaṃ khayassa purimakiriyābhāvena vuttaṃ.

“何为人”等语，出自《人施设论》(Puggalapaññatti)圣典。其中，“何为”是问语；“人”(puggala)因其义不共，故为所问。“于此”，谓于此教法中。“有一”，谓某一人。“以身触证八解脱而住”，谓证入八等至，从名身而得，安住于中。“复以慧见，诸漏已尽”，谓以观(vipassanā)慧见诸行，以道慧见四谛，四漏乃尽。“见”(disvā)者，表见之因。实非以慧见漏，然因见而漏尽，故说“见而尽”，以其灭尽依于见故。如是，见乃说为诸漏灭尽之前行。

Paññāvimuttoti visesato paññāya eva vimutto, na tassa adhiṭṭhānabhūtena aṭṭhavimokkhasaṅkhātena sātisayena samādhināti paññāvimutto. Yo ariyo anadhigataaṭṭhavimokkho sabbaso āsavehi vimutto, tassetaṃ adhivacanaṃ. Adhigatepi hi rūpajjhānavimokkhe na so sātisayasamādhinissitoti na tassa vasena ubhatobhāgavimuttatā hotīti vuttovāyamattho. Arūpajjhānesu pana ekasmimpi sati ubhatobhāgavimuttoyeva nāma hoti. Tena hi aṭṭhavimokkhekadesena taṃnāmadānasamatthena aṭṭhavimokkhalābhītveva vuccati. Samudāye hi pavatto vohāro avayavepi dissati yathā taṃ ‘‘sattisayo’’ti anavasesato āsavānaṃ parikkhīṇattā. Aṭṭhavimokkhapaṭikkhepavaseneva na ekadesabhūtarūpajjhānappaṭikkhepavasena. Evañhi arūpajjhānekadesābhāvepi aṭṭhavimokkhapaṭikkhepo na hotīti siddhaṃ hoti. Arūpāvacarajjhānesu hi ekasmimpi sati ubhatobhāgavimuttoyeva nāma hoti.

“慧解脱”(paññāvimutto)者，谓特以慧而解脱，非依作为其基础、名为八解脱(aṭṭhavimokkha)之殊胜三摩地。凡未得八解脱而于诸漏究竟解脱之圣者，此其称号也。纵得色界禅解脱，然不依殊胜三摩地，故不因此成俱分解脱，此义已说。然于诸无色禅中，纵使仅得其一，亦实名为俱分解脱。是故，以八解脱中能致此名之一部分，亦得称为八解脱获得者。盖用于总体的词语，亦见用于部分，如“箭筒”(sattisayo)一例。慧解脱之说，仅是就舍离八解脱而言，非就舍离作为其一部分的色界禅而言。如是，纵使缺少一部分无色禅，亦不构成对八解脱的舍离，此理成立。于诸无色界禅中，纵使仅得其一，亦实名为俱分解脱。

Phuṭṭhantaṃ sacchikatoti phuṭṭhānaṃ anto phuṭṭhanto, phuṭṭhānaṃ arūpajjhānānaṃ anantaro kāloti adhippāyo. Accantasaṃyoge cetaṃ upayogavacanaṃ. Taṃ phuṭṭhānantarakālameva sacchikātabbaṃ sacchikato sacchikaraṇūpāyenāti vuttaṃ hoti, bhāvanapuṃsakaṃ vā etaṃ ‘‘ekamantaṃ nisīdī’’tiādīsu viya. Yo hi arūpajjhānena rūpakāyato nāmakāyekadesato ca vikkhambhanavimokkhena vimutto, tena nirodhasaṅkhāto vimokkho ālocito pakāsito viya hoti, na pana kāyena sacchikato. Nirodhaṃ pana ārammaṇaṃ katvā ekaccesu āsavesu khepitesu tena so sacchikato hoti, tasmā so sacchikātabbaṃ nirodhaṃ yathāālocitaṃ nāmakāyena sacchi karotīti ‘‘kāyasakkhī’’ti vuccati, na [Pg.152] tu ‘‘vimutto’’ti ekaccānaṃ āsavānaṃ aparikkhīṇattā. Tenāha ‘‘jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikarotī’’ti. Ayaṃ catunnaṃ arūpasamāpattīnaṃ ekekato vuṭṭhāya saṅkhāre sammasitvā kāyasakkhibhāvaṃ pattānaṃ catunnaṃ, nirodhā vuṭṭhāya aggamaggappattaanāgāmino ca vasena ubhatobhāgavimutto viya pañcavidho nāma hotīti vuttaṃ abhidhammaṭīkāyaṃ (pu. pa. mūlaṭī. 24) ‘‘kāyasakkhimhipi eseva nayo’’ti. Ekacce āsavāti heṭṭhimamaggavajjhā āsavā.

“触证究竟处”(phuṭṭhantaṃ sacchikato)是指所触之境的边际，即无色禅(arūpajjhāna)触证后的紧接之时。这是在究竟相应时所用的词语。这意味着在触证之后，应以实证之法如实证知。或者，这(“触证究竟处”)是一个动名词，如同“独坐一处”等(句子)一样。如果有人以无色禅，通过镇伏解脱(vikkhambhanavimokkha)，从色身及部分名身中解脱出来，虽然好像已阐明、宣说名为灭尽的解脱，但并非以身实证。然而，若以灭尽为所缘，断除一部分漏(āsava)，则他已实证。因此，他以名身实证那应实证的灭尽，如所阐明，故被称为“身证者”(kāyasakkhī)，而非“解脱者”(vimutto)，因为一部分漏尚未断尽。因此说：“他先触禅触(jhānaphassa)，后实证灭尽涅槃。”这是指从四无色等至(arūpasamāpatti)各自出定后，观照诸行(saṅkhāra)，成就身证者之位的四种人；以及从灭尽定出定后，证得最高道的阿那含(anāgāmin)，合起来有五种，类似于俱分解脱者(ubhatobhāgavimutto)，如同《阿毗达摩复注》(Abhidhamma-mūlaṭīkā)所说：“身证者(kāyasakkhī)的道理也相同。”“一部分漏”(ekacce āsavā)指的是下道所断的漏。

Diṭṭhantaṃ pattoti dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti vuttaṃ hoti. ‘‘Diṭṭhattā patto’’tipi pāṭho. Etena catusaccadassanasaṅkhātāya diṭṭhiyā nirodhassa pattataṃ dīpeti. Tenāha ‘‘dukkhā saṅkhārā’’tiādi. Tattha paññāyāti maggapaññāya. Paṭhamaphalaṭṭhato paṭṭhāya yāva aggamaggaṭṭhā diṭṭhippatto. Tenāha ‘‘sopi kāyasakkhī viya chabbidho hotī’’ti. Yathā pana paññāvimutto, evaṃ ayampi sukkhavipassako catūhi arūpajjhānehi vuṭṭhāya diṭṭhippattabhāvappattā cattāro cāti pañcavidho hotīti veditabbo. Saddhāvimuttepi eseva nayo. Idaṃ dukkhanti ettakaṃ dukkhaṃ, na ito uddhaṃ dukkhanti. Yathābhūtaṃ pajānātīti ṭhapetvā taṇhaṃ upādānakkhandhapañcakaṃ dukkhasaccanti yāthāvato pajānāti. Yasmā pana taṇhā dukkhaṃ janeti nibbatteti, tato taṃ dukkhaṃ samudeti, tasmā naṃ ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti. Yasmā pana idaṃ dukkhañca samudayo ca nibbānaṃ patvā nirujjhati, appavattiṃ gacchati, tasmā na ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti. Ariyo pana aṭṭhaṅgiko maggo taṃ dukkhanirodhaṃ gacchati, tena taṃ ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Ettāvatā nānākkhaṇe saccavavatthānaṃ dassitaṃ. Idāni taṃ ekakkhaṇe dassetuṃ ‘‘tathāgatappaveditā’’tiādi vuttaṃ. Tathāgatappaveditāti tathāgatena bodhimaṇḍe paṭividdhā viditā pākaṭā katā. Dhammāti catusaccadhammā. Vodiṭṭhā hontīti sudiṭṭhā. Vocaritāti sucaritā, paññāya suṭṭhu carāpitāti attho. Ayanti ayaṃ evarūpo puggalo diṭṭhippattoti.

“见至”(Diṭṭhantaṃ patto)是指在见(dassana)所摄的预流道智(sotāpattimaggañāṇa)之后证得。也有经文作‘已见而得’(Diṭṭhattā patto)。这显示了以见四圣谛(catusacca)之见证得灭尽(nirodha)。因此说‘诸行是苦’等。这里的‘智慧’指的是道之智慧(maggapaññā)。从初果住者(paṭhamaphalaṭṭha)开始，乃至最高道住者(aggamaggaṭṭha)，都名为见至者(diṭṭhippatto)。因此说‘他也像身证者(kāyasakkhī)一样，有六种’。就像慧解脱者(paññāvimutto)一样，这个纯观行者(sukkhavipassaka)也是从四无色禅(arūpajjhāna)出定后，证得见至者之位，成为四种，加上他，共五种，应当了解。信解脱者(saddhāvimutto)也是如此。“此是苦”指的是，只有这个程度的苦，此外无有苦。“如实了知”(yathābhūtaṃ pajānāti)是指，除去爱(taṇhā)，如实了知五取蕴(upādānakkhandha)是苦圣谛(dukkhasacca)。因为爱能生起苦，令苦再生，由此苦集生起，因此他如实了知：“此是苦集(dukkhasamudaya)。”因为这苦和集证得涅槃(nibbāna)时即灭尽，不再生起，因此他如实了知：“此是苦灭(dukkhanirodha)。”然而，八支圣道(ariya aṭṭhaṅgika magga)导向苦灭，因此他如实了知：“此是导向苦灭之道(dukkhanirodhagāminī paṭipadā)。”这样已经显示了于不同刹那对诸谛的抉择(saccavavatthāna)。现在为了显示于一刹那之中，所以说‘如来所宣说’等。“如来所宣说”(Tathāgatappaveditā)指的是，如来在菩提道场(bodhimaṇḍa)通达、了知、阐明、显现的。“诸法”指的是，四圣谛法(catusaccadhamma)。“善见”(vodiṭṭhā)指的是善见(sudiṭṭhā)。“善行”(vocaritā)指的是善行(sucaritā)，意即以智慧善加实行。“这个人”(ayaṃ)指的是像这样的见至者。

Saddhāya vimuttoti saddahanavasena vimutto. Etena sabbathā avimuttassapi saddhāmattena vimuttabhāvaṃ dasseti. Saddhāvimuttoti vā saddhāya adhimuttoti [Pg.153] attho. Kiṃ pana nesaṃ kilesappahāne nānattaṃ atthīti? Natthi. Atha kasmā saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti? Āgamanīyanānattena. Diṭṭhippatto hi āgamanamhi kilese vikkhambhento appadukkhena akasirena akilamantova sakkoti vikkhambhituṃ, saddhāvimutto pana dukkhena kasirena kilamanto sakkoti vikkhambhituṃ, tasmā saddhāvimutto diṭṭhippattaṃ na pāpuṇāti. Tenāha ‘‘etassa hī’’tiādi. Saddahantassāti ‘‘ekaṃsato ayaṃ paṭipadā kilesakkhayaṃ āvahati sammāsambuddhena bhāsitattā’’ti evaṃ saddahantassa. Yasmā panassa aniccānupassanādīhi niccasaññāpahānavasena bhāvanāya pubbenāparaṃ visesaṃ passato tattha tattha paccakkhatāpi atthi, tasmā vuttaṃ ‘‘saddahantassa viyā’’ti. Sesapadadvayaṃ tasseva vevacanaṃ. Ettha ca pubbabhāgamaggabhāvanāti vacanena āgamanīyanānattena diṭṭhippattasaddhāvimuttānaṃ paññānānattaṃ hotīti dassitaṃ. Abhidhammaṭṭhakathāyampi (pu. pa. aṭṭha. 28) ‘‘nesaṃ kilesappahāne nānattaṃ natthi, paññāya nānattaṃ atthiyevā’’ti vatvā ‘‘āgamanīyanānatteneva saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti sanniṭṭhānaṃ kata’’nti vuttaṃ.

“信解脱”(Saddhāvimutta)是指以信而解脱。这显示了即使没有完全解脱，仅仅凭借信心也能达到解脱的状态。或者说，“信解脱”就是以信而胜解之义。那么，他们在断烦恼方面有什么不同呢？没有不同。那么，为什么信解脱者不能达到见至呢？因为趣入方式不同。见至者在趣入时镇伏烦恼，可以不费力、不辛苦、不疲惫地镇伏；而信解脱者则需要通过辛苦、困难、疲惫才能镇伏。因此，信解脱者无法达到见至。所以说‘因此，对于’等等。信受者是指‘“此道确定无疑能带来诸漏的灭尽，因为是正等觉者所说”’，像这样信受的人。然而，由于他通过无常随观等修习，以舍弃常想的方式，于修习中次第见到殊胜，并且在各处也有亲证，所以说‘如同信受者’。其余二词亦是其同义词。在此，‘前分道之修习’这句话表明，由于趣入方式不同，见至者和信解脱者的智慧也就不同。《阿毗达摩义注》(Abhidhammaṭṭhakathā)中也说：‘他们在断烦恼方面没有不同，但是智慧确实有不同’，并且总结说：‘仅仅因为趣入方式不同，信解脱者才不能达到见至’。

Ārammaṇaṃ yāthāvato dhāreti avadhāretīti dhammo, paññā. Taṃ paññāsaṅkhātaṃ dhammaṃ adhimattatāya pubbaṅgamaṃ hutvā pavattaṃ anussaratīti dhammānusārī. Tenāha ‘‘dhammo’’tiādi. Paññāpubbaṅgamanti paññāpadhānaṃ. ‘‘Saddhaṃ anussarati, saddhāpubbaṅgamaṃ maggaṃ bhāvetī’’ti imamatthaṃ eseva nayoti atidisati. Paññaṃ vāhetīti paññāvāhī, paññaṃ sātisayaṃ pavattetīti attho. Tenāha ‘‘paññāpubbaṅgamaṃ ariyamaggaṃ bhāvetī’’ti. Paññā vā puggalaṃ vāheti nibbānābhimukhaṃ gametīti paññāvāhī. Saddhāvāhīti etthāpi iminā nayeneva attho veditabbo. Ubhatobhāgavimuttādikathāti ubhatobhāgavimuttādīsu āgamanato paṭṭhāya vattabbakathā. Tasmāti visuddhimagge (visuddhi. 2.773, 889) vuttattā. Tato eva visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. mahāṭī. 2.773) vuttanayeneva cettha attho veditabbo.

如实执持、确定所缘境者名为法，即是智慧。随念以智慧为体性的法，由于其殊胜性而成为先导生起者，名为法随行者(dhammānusārī)。因此说“法”等等。智慧为先导，即是以智慧为主。“随念于信，修习以信为先导之道”，此义亦是此理。引导智慧者名为慧导(paññāvāhī)，意思是令智慧殊胜地生起。因此说“修习以智慧为先导的圣道”。或者说，智慧引导人趋向涅槃，因此名为慧导。信导(Saddhāvāhī)，此处之义亦应以此方式理解。俱分解脱等之论述，是从圣典所说的起始，论述俱分解脱等的意义。因为在《清净道论》(Visuddhimagga)中已经说过，应当按照《清净道论大疏》(Visuddhimaggamahāṭīkā)中所说的方式来理解此处之义。

Puggalasuttavaṇṇanā niṭṭhitā.

《人经》释义终。

5. Udakūpamāsuttavaṇṇanā

5. 水喻经释义

15. Pañcame [Pg.154] ekantakāḷakehīti natthikavādaahetukavādaakiriyavādasaṅkhātehi niyatamicchādiṭṭhidhammehi. Tenāha ‘‘niyatamicchādiṭṭhiṃ sandhāya vutta’’nti. Evaṃ puggaloti iminā kāraṇena ekavāraṃ nimuggo nimuggoyeva so hoti. Etassa hi puna bhavato vuṭṭhānaṃ nāma natthīti vadanti makkhaligosālādayo viya. Heṭṭhā heṭṭhā narakaggīnaṃyeva āhāro. Sādhu saddhā kusalesūti kusaladhammesu saddhā nāma sāhu laddhakāti ummujjati, so tāvattakeneva kusalena ummujjati nāma. Sādhu hirītiādīsupi eseva nayo. Caṅkavāreti rajakānaṃ khāraparissāvane, surāparissāvane vā. Evaṃ puggaloti ‘‘evaṃ sādhu saddhā’’ti imesaṃ saddhādīnaṃ vasena ekavāraṃ ummujjitvā tesaṃ parihāniyā puna nimujjatiyeva devadattādayo viya. Devadatto hi aṭṭha samāpattiyo pañca ca abhiññāyo nibbattetvāpi puna buddhānaṃ paṭipakkhatāya tehi guṇehi parihīno ruhiruppādakammaṃ saṅghabhedakammañca katvā kāyassa bhedā dutiyacittavārena cuticittamanantarā niraye nibbatto. Kokāliko dve aggasāvake upavaditvā padumaniraye nibbatto.

15. 第五，所谓“纯黑者”，是指被称为断见论、无因论、无作论的决定邪见法。因此说：“这是针对决定邪见而说。”如此之人，因其一次沉没即是永恒沉没。如末伽梨·果萨拉(Makkhaligosāla)等人所说，此人再有来生也无出离之可能，唯有成为层层地狱之火的食料。“于诸善法有信为善”，意为于诸善法生信是善得，此人因此善法而浮出。所谓“有惭为善”等句，义理亦同。“滤器(caṅkavāra)”，指洗衣者的碱液过滤器，或酿酒的过滤器。如此之人，如提婆达多(Devadatta)等，虽因信等善法一度浮出，但因退失而再次沉没。提婆达多虽曾成就八种等至与五种神通，但因与佛为敌，功德退失，造作出佛身血与破坏僧团之业，身坏之后，死心刚过，第二心识即生于地狱。果嘎里咖(Kokālika)因诽谤两位上首弟子，而生于红莲地狱。

Neva hāyati no vaḍḍhatīti appahonakakālepi na hāyati, pahonakakālepi na vaḍḍhati. Ubhayampi panetaṃ agārikenapi anagārikenapi dīpetabbaṃ. Ekacco hi agāriko appahonakakāle pakkhikabhattaṃ vassikaṃ vā upanibandhāpesi, so pacchā pahonakakālepi pakkhikabhattādimattameva pavatteti. Anagārikopi ādimhi appahonakakāle uddesaṃ dhutaṅgaṃ vā gaṇhāti, medhāvī balavīriyasampattiyā pahonakakāle tato uttariṃ na karoti. Evaṃ puggaloti evaṃ imāya saddhādīnaṃ ṭhitiyā puggalo ummujjitvā ṭhito nāma hoti. Ummujjitvā pataratīti sakadāgāmipuggalo kilesatanutāya uṭṭhahitvā gantabbadisābhimukho tarati nāma.

“不退亦不增”，是指在能力不足时不退减，在能力充足时亦不增进。此理应以在家与出家二者为例说明。譬如，某位在家者在能力不足时，承诺提供半月斋或雨季供养，其后在能力充足时，也仅维持半月斋等供养。某位出家者，初期能力不足时，受持教理或头陀行，待到智慧增长、精力充沛时，却不再更进一步。如此之人，因信等善法安住，而被称为“浮出而住立者”。“浮出而游向”，是指一来者(sakadāgāmī)，因其烦恼轻薄，已然奋起，朝向应至之方而游渡。

Paṭigādhappatto hotīti anāgāmipuggalaṃ sandhāya vadati. Ime pana satta puggalā udakopamena dīpitā. Satta kira jaṅghavāṇijā addhānamaggappaṭipannā antarāmagge ekaṃ puṇṇanadiṃ pāpuṇiṃsu. Tesu paṭhamaṃ otiṇṇo udakabhīruko puriso otiṇṇaṭṭhāneyeva nimujjitvā puna saṇṭhātuṃ nāsakkhi, avassaṃva macchakacchapabhattaṃ jāto. Dutiyo otiṇṇaṭṭhāne nimujjitvā [Pg.155] sakiṃ uṭṭhahitvā puna nimuggo uṭṭhātuṃ nāsakkhi, antoyeva macchakacchapabhattaṃ jāto. Tatiyo nimujjitvā uṭṭhito majjhe nadiyā ṭhatvā neva orato āgantuṃ, na pāraṃ gantuṃ asakkhi. Catuttho uṭṭhāya ṭhito uttaraṇatitthaṃ olokesi. Pañcamo uttaraṇatitthaṃ oloketvā patarati. Chaṭṭho taṃ disvā pārimatīraṃ gantvā kaṭippamāṇe udake ṭhito. Sattamo pārimatīraṃ gantvā gandhacuṇṇādīhi nhatvā varavatthādīni nivāsetvā surabhivilepanaṃ vilimpitvā nīluppalamālādīni pilandhitvā nānālaṅkārappaṭimaṇḍito mahānagaraṃ pavisitvā pāsādamāruhitvā uttamabhojanaṃ bhuñjati.

所谓“已得立足处”，是指不还者(anāgāmī)。这七种人以水喻来说明。据说有七位行脚商人在旅途中，遇到一条涨满的河流。其中，第一位下水的是个怕水的人，他刚下水便沉没，无法再站起来，必定成为鱼鳖的食物。第二位在下水处沉没，浮起一次后再次沉没，无法再浮起，最终在水中成了鱼鳖的食物。第三位沉没后浮起，站在河中央，既无法返回此岸，也无法去到彼岸。第四位浮起站立后，观望渡口。第五位看到渡口后开始游渡。第六位到达对岸，站在齐腰深的水中。第七位到达对岸，用香粉等沐浴，穿上华服，涂上香膏，戴上青莲花环等，以种种饰物庄严自身，进入大城，登上宫殿，享用上等美食。

Tattha jaṅghavāṇijā viya ime satta puggalā, nadī viya vaṭṭaṃ, paṭhamassa udakabhīrukassa purisassa otiṇṇaṭṭhāneyeva nimujjanaṃ viya micchādiṭṭhikassa vaṭṭe nimujjanaṃ, ummujjitvā nimujjanapuriso viya saddhādīnaṃ uppattimatthakena ummujjitvā tāsaṃ hāniyā nimuggapuggalo, majjhe nadiyā ṭhatvā viya saddhādīnaṃ ṭhitiyā ṭhitipuggalo, uttaraṇatitthaṃ olokento viya sotāpanno, patarantapuriso viya kilesakāmāvaṭṭatāya pataranto sakadāgāmī, taritvā kaṭimatte udake ṭhitapuriso viya anāvaṭṭadhammattā anāgāmī, nhatvā pārimatīraṃ uttaritvā thale ṭhitapuriso viya cattāro oghe atikkamitvā nibbānathale ṭhito khīṇāsavabrāhmaṇo, thale ṭhitapurisassa nagaraṃ pavisitvā pāsādaṃ āruyha uttamabhojanabhuñjanaṃ viya khīṇāsavassa nibbānārammaṇasamāpattiṃ appetvā vītināmanaṃ veditabbaṃ.

在此，这七种人如行脚商人，河流如轮回。第一位怕水之人刚下水便沉没，犹如邪见者沉没于轮回。浮起复沉之人，犹如因信等善法生起之顶点而浮出，又因其退失而沉没之人。站于河中央者，犹如因信等善法安住而住立之人。观望渡口者，如预流者(sotāpanna)。正在游渡之人，如一来者(sakadāgāmī)。渡过河后站于齐腰深水中者，因其有不还之法，如不还者(anāgāmī)。沐浴后登上彼岸、立于陆地之人，犹如已越渡四瀑流、立于涅槃陆地的漏尽婆罗门。立于陆地之人入城登殿、享用美食，当知此喻漏尽者证入以涅槃为所缘的等至而安住。

Udakūpamāsuttavaṇṇanā niṭṭhitā.

水喻经释义终。

6-9. Aniccānupassīsuttādivaṇṇanā

6-9. 无常随观经等释义

16-19. Chaṭṭhe ‘‘idha samasīsī kathito’’ti vatvā evaṃ samasīsitaṃ vibhajitvā idhādhippetaṃ dassetuṃ ‘‘so catubbidho hotī’’tiādimāha. Rogavasena samasīsī rogasamasīsī. Esa nayo sesesupi. Ekappahārenevāti ekavelāyameva. Yo cakkhurogādīsu aññatarasmiṃ sati ‘‘ito anuṭṭhito arahattaṃ pāpuṇissāmī’’ti vipassanaṃ paṭṭhapesi, athassa arahattañca rogato vuṭṭhānañca ekakālameva hoti[Pg.156], ayaṃ rogasamasīsī nāma. Iriyāpathassa pariyosānanti iriyāpathantarasamāyogo. Yo ṭhānādīsu iriyāpathesu aññataraṃ adhiṭṭhāya ‘‘avikopetvāva arahattaṃ pāpuṇissāmī’’ti vipassanaṃ paṭṭhapesi. Athassa arahattappatti ca iriyāpathavikopanañca ekappahāreneva hoti, ayaṃ iriyāpathasamasīsī nāma. Jīvitasamasīsī nāmāti ettha ‘‘palibodhasīsaṃ māno, parāmāsasīsaṃ diṭṭhi, vikkhepasīsaṃ uddhaccaṃ, kilesasīsaṃ avijjā, adhimokkhasīsaṃ saddhā, paggahasīsaṃ vīriyaṃ, upaṭṭhānasīsaṃ sati, avikkhepasīsaṃ samādhi, dassanasīsaṃ paññā, pavattasīsaṃ jīvitindriyaṃ, cutisīsaṃ vimokkho, saṅkhārasīsaṃ nirodho’’ti paṭisambhidāyaṃ (paṭi. ma. 3.33) vuttesu sattarasasu sīsesu pavattasīsaṃ kilesasīsanti dve sīsāni idhādhippetāni – ‘‘apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañcā’’ti vacanato. Tesu kilesasīsaṃ arahattamaggo pariyādiyati, pavattasīsaṃ jīvitindriyaṃ cuticittaṃ pariyādiyati. Tattha avijjāpariyādāyakaṃ cittaṃ jīvitindriyaṃ pariyādātuṃ na sakkoti, jīvitindriyapariyādāyakaṃ avijjaṃ pariyādātuṃ na sakkoti. Aññaṃ avijjāpariyādāyakaṃ cittaṃ, aññaṃ jīvitandriyapariyādāyakaṃ. Yassa cetaṃ sīsadvayaṃ samaṃ pariyādānaṃ gacchati, so jīvitasamasīsī nāma.

16-19. 第六，关于“于此说为同时发生者”，在如此分析了“同时发生”的含义后，为了揭示此处的意趣，而说“彼有四种”等。因疾病而同时发生者，是“疾病同时发生者”。其余以此类推。“以同一击”，意为在同一时刻。若人于眼疾等任一疾病发生时，发起观(vipassanā)想：“我将在此不从病榻起身而证得阿罗汉果。”其后，他证得阿罗汉果与疾病痊愈同时发生，此即名为“疾病同时发生者”。“威仪之终结”，意为转换至另一威仪。若人于行、住等任一威仪中，决意“不改变此威仪即证得阿罗汉果”而发起观。其后，他证得阿罗汉果与改变威仪同时发生，此即名为“威仪同时发生者”。所谓“生命同时发生者”，此处《无碍解道》(Paṭisambhidāmagga)中所说的十七种“首”：“障碍首是慢，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，相续首是命根，死殁首是解脱，行首是灭”，其中意指“相续首是命根”与“烦恼首是无明”这二首——如言：“诸漏之灭尽与生命之灭尽，非前非后，同时发生。”其中，“烦恼首”由阿罗汉道灭尽，“相续首”即命根，由死心灭尽。于此，灭尽无明之心，不能灭尽命根；灭尽命根之心，不能灭尽无明。灭尽无明之心与灭尽命根之心是不同的。若人此二首同时灭尽，即名为“生命同时发生者”。

Kathaṃ panidaṃ samaṃ hotīti? Vārasamatāya. Yasmiñhi vāre maggavuṭṭhānaṃ hoti, sotāpattimagge pañca paccavekkhaṇāni, sakadāgāmimagge pañca, anāgāmimagge pañca, arahattamagge cattārīti ekūnavīsatime paccavekkhaṇañāṇe patiṭṭhāya bhavaṅgaṃ otaritvā parinibbāyato imāya vārasamatāya idaṃ ubhayasīsapariyādānampi samaṃ hotīti imāya vārasamatāya. Vārasamavuttidāyakena hi maggacittena attano anantaraṃ viya nipphādetabbā paccavekkhaṇavārā ca kilesapariyādānasseva vārāti vattabbataṃ arahati. ‘‘Vimuttasmiṃ vimuttamiti ñāṇaṃ hotī’’ti (ma. ni. 1.78; saṃ. ni. 3.12, 14) vacanato paccavekkhaṇaparisamāpanena kilesapariyādānaṃ sampāpitaṃ nāma hotīti imāya vāravuttiyā samatāya kilesapariyādānajīvitapariyādānānaṃ samatā veditabbā. Tenevāha ‘‘yasmā panassa…pe... tasmā evaṃ vutta’’nti.

那么，这如何平等呢？由于轮次的平等。在哪个轮次中从道出定，于须陀洹道有五种省察，斯陀含道有五种，阿那含道有五种，阿罗汉道有四种——安住于这十九种省察智后，落入有分而般涅槃者，由于这种轮次的平等，这两种顶端的耗尽也是平等的。诚然，由带来轮次平等的道心，在其紧随之后所应产生的省察轮次，堪称为烦恼耗尽的轮次。依据“于解脱，有‘已解脱’之智”之语，通过完成省察，即可说已达成烦恼的耗尽。故应了知，由于这种轮次作用的平等，烦恼耗尽与生命耗尽是平等的。因此说：“因为他的……所以如是说”。

Āyuno vemajjhaṃ anatikkamitvā antarāva kilesaparinibbānena parinibbāyatīti antarāparinibbāyī. Tenāha ‘‘yo pañcasu suddhāvāsesū’’tiādi[Pg.157]. Vemajjheti avihādīsu yattha uppanno, tattha āyuno vemajjhe. Āyuvemajjhaṃ upahacca atikkamitvā tattha parinibbāyatīti upahaccaparinibbāyī. Tenāha ‘‘yo tatthevā’’tiādi. Asaṅkhārena appayogena anussāhena akilamanto tikkhindriyatāya sukheneva parinibbāyatīti asaṅkhāraparinibbāyī. Tenāha ‘‘yo tesaṃyevā’’tiādi. Tesaṃyeva puggalānanti niddhāraṇe sāmivacanaṃ. Appayogenāti adhimattappayogena vinā appakasirena. Sasaṅkhārena sappayogena kilamanto dukkhena parinibbāyatīti sasaṅkhāraparinibbāyī. Uddhaṃvāhibhāvena uddhamassa taṇhāsotaṃ vaṭṭasotañcāti, uddhaṃ vā gantvā paṭilabhitabbato uddhamassa maggasotanti uddhaṃbhoto. Paṭisandhivasena akaniṭṭhaṃ gacchatīti akaniṭṭhagāmī.

寿命未及一半，便以烦恼灭尽而般涅槃者，称为中般涅槃者。因此说：“于五净居天中……”等。“中际”是指在无烦天(aviha)等处投生，于其寿命的中间。超越寿命中际，而在该处般涅槃者，称为超越般涅槃者。因此说：“即于彼处……”等。无须功用、无须加行、无须努力，不疲劳，因根性锐利而安乐般涅槃者，称为无行般涅槃者。因此说：“即于彼等……”等。“即于彼等个人中”是用于限定的属格。“无须加行”是指无须过度加行，仅以少量精进。须功用、须加行，疲劳、痛苦而般涅槃者，称为有行般涅槃者。因具有向上流动的性质，其爱流与轮回流向上，或因向上行进而可证得道流，故称上流者。以结生方式前往色究竟天(akaniṭṭha)者，称为趣向色究竟天者。

Ettha pana catukkaṃ veditabbaṃ. Yo hi avihato paṭṭhāya cattāro devaloke sodhetvā akaniṭṭhaṃ gantvā parinibbāyati, ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. Ayañhi avihesu kappasahassaṃ vasanto arahattaṃ pattuṃ asakkuṇitvā atappaṃ gacchati, tatrāpi dve kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā sudassaṃ gacchati, tatrāpi cattāri kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā sudassiṃ gacchati, tatrāpi aṭṭha kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā akaniṭṭhaṃ gacchati, tattha vasanto aggamaggaṃ adhigacchati. Tattha yo avihato paṭṭhāya dutiyaṃ vā catutthaṃ vā devalokaṃ gantvā parinibbāyati, ayaṃ uddhaṃsoto na akaniṭṭhagāmī nāma. Yo kāmabhavato cavitvā akaniṭṭhesu parinibbāyati, ayaṃ na uddhaṃsoto akaniṭṭhagāmī nāma. Yo heṭṭhā catūsu devalokesu tattha tattheva nibbattitvā parinibbāyati, ayaṃ na uddhaṃsoto na akaniṭṭhagāmīti.

于此，当知有四种情况。若有个人从无烦天(aviha)开始，遍历四个天界，到达色究竟天(akaniṭṭha)而般涅槃，此人名为上流趣向色究竟天者。此人于无烦天住一千劫未能证得阿罗汉果，便去到无热天(atappa)；于彼处住二千劫未能证得阿罗汉果，便去到善见天(sudassā)；于彼处住四千劫未能证得阿罗汉果，便去到善现天(sudassī)；于彼处住八千劫未能证得阿罗汉果，便去到色究竟天，于彼处住而证得最上道。若有个人从无烦天开始，去到第二或第四天界而般涅槃，此人名为上流非趣向色究竟天者。若有个人从欲有(kāmabhava)死后，于色究竟天般涅槃，此人名为趣向色究竟天者，而非上流者。若有个人于下方四个天界中，即于彼处投生并般涅槃，此人既非上流者，亦非趣向色究竟天者。

Ete pana avihesu uppannasamanantaraāyuvemajjhaṃ appatvāva parinibbāyanavasena tayo antarāparinibbāyino, eko upahaccaparinibbāyī, eko uddhaṃsototi pañcavidho, asaṅkhārasasaṅkhāraparinibbāyivibhāgena dasa honti, tathā atappasudassasudassīsūti cattāro dasakāti cattārīsaṃ. Akaniṭṭhe pana uddhaṃsoto natthi, tayo antarāparinibbāyino, eko [Pg.158] upahaccaparinibbāyīti cattāro, asaṅkhārasasaṅkhāraparinibbāyivibhāgena aṭṭhāti aṭṭhacattārīsaṃ anāgāmino. Sattamādīsu natthi vattabbaṃ.

于无烦天(aviha)中，依出生后未及寿命中点而般涅槃，有三种中般涅槃者，一种超越般涅槃者，一种上流者，共为五种。以无行般涅槃与有行般涅槃区分，则成十种。同样地，于无热天(atappa)、善见天(sudassā)、善现天(sudassī)中也是如此，此四天共四个十组，为四十种。于色究竟天(akaniṭṭha)中则无上流者，有三种中般涅槃者，一种超越般涅槃者，共四种。以无行般涅槃与有行般涅槃区分，则成八种。如是共有四十八种不还者。对于第七种（个人）等，则无须说明。

Aniccānupassīsuttādivaṇṇanā niṭṭhitā.

《无常随观经》等释义终。

10. Niddasavatthusuttavaṇṇanā

10. 无垢事经释义

20. Dasame niddasavatthūnīti ādisaddalopenāyaṃ niddesoti āha ‘‘niddasādivatthūnī’’ti. Natthi idāni imassa dasāti niddaso. Pañhoti ñātuṃ icchito attho. Puna dasavasso na hotīti tesaṃ matimattametanti dassetuṃ ‘‘so kirā’’ti kirasaddaggahaṇaṃ. Niddasoti cetaṃ vacanamattaṃ. Tassa nibbīsādibhāvassa viya ninnavādibhāvassa ca icchitattāti dassetuṃ ‘‘na kevalañcā’’tiādi vuttaṃ. Gāme vicarantoti gāme piṇḍāya caranto. Na idaṃ titthiyānaṃ adhivacanaṃ tesu tannimittassa abhāvā, sāsanepi sekhassapi na idaṃ adhivacanaṃ, kimaṅgaṃ pana puthujjanassa. Yassa panetaṃ adhivacanaṃ yena ca kāraṇena, taṃ dassetuṃ ‘‘khīṇāsavasseta’’ntiādi vuttaṃ. Appaṭisandhikabhāvo hissa paccakkhato kāraṇaṃ. Paramparāya itarāni yāni pāḷiyaṃ āgatāniṃ.

20. 第十（经）为“无垢事”。此处省略了“等”字，故说“无垢等事”。“如今此人已无十（烦恼），故为无垢”。“问”是想要了知的义理。为表明“他不再是十岁”仅是他们的看法，故使用“据说”一词。而“无垢”仅是名言。为表明他既无二十岁之状态，亦无卑劣之言行，故说“不仅……”等。“于村中行”意为“于村中乞食”。此非外道之称谓，因彼等无此特征；于（佛）教中，此亦非有学之称谓，更何况凡夫。为说明此是何人之称谓及其原因，故说“此是漏尽者……”等。不再结生是其直接原因，其他传承于圣典中的（原因）则是间接的。

Sikkhāya sammadeva ādānaṃ sikkhāsamādānaṃ. Taṃ panassā pāripūriyā veditabbanti āha ‘‘sikkhāttayapūraṇe’’ti. Sikkhāya vā sammadeva ādito paṭṭhāya rakkhaṇaṃ sikkhāsamādānaṃ. Tañca atthato pūraṇena paricchinnaṃ arakkhaṇe sabbena sabbaṃ abhāvato, rakkhaṇe ca paripūraṇato. Balavacchandoti daḷhacchando. Āyatinti anantarānāgatadivasādikālo adhippeto, na anāgatabhavoti āha ‘‘anāgate punadivasādīsupī’’ti. Sikkhaṃ paripūrentassa tattha nibaddhabhattitā avigatapematā. Tebhūmakadhammānaṃ aniccādivasena sammadeva nijjhānaṃ dhammanisāmanāti āha ‘‘vipassanāyetaṃ adhivacana’’nti. Taṇhāvinayeti bhaṅgānupassanāñāṇānubhāvasiddhe taṇhāvikkhambhane. Ekībhāveti gaṇasaṅgaṇikākilesasaṅgaṇikāvigamasiddhe vivekavāse. Vīriyārambheti sammappadhānassa paggaṇhane[Pg.159]. Taṃ pana sabbaso vīriyassa paribrūhanaṃ hotīti āha ‘‘kāyikacetasikassa vīriyassa pūraṇe’’ti. Satiyañceva nipakabhāve cāti satokāritāya ceva sampajānakāritāya ca. Satisampajaññabaleneva hi vīriyārambho ijjhati. Diṭṭhipaṭivedheti maggasammādiṭṭhiyā paṭivijjhane. Tenāha ‘‘maggadassane’’ti.

如实地受持学处，名为“受持学处”。此当由圆满而知，故说“于圆满三学”。或从始即如实地守护学处，名为“受持学处”。此就义理而言，由圆满所限定，因不守护则全然无有，守护则得以圆满。“强盛欲”即“坚固欲”。“于未来”意指紧随而至的未来之日等时间，而非未来有，故说“于未来之复日等”。圆满学处者于此有坚固的信奉与不退的喜爱。如实地以无常等方式思择三地之法，名为“法思择”，故说“此是观(vipassanā)的同义词”。“于调伏爱”是指于坏灭随观智力所成之镇伏贪爱。“于独住”是指于远离众人集会与烦恼集会所成之独住。“于发起精进”是指于策励正精进。此实为精进之完全增长，故说“于圆满身心精进”。“于念与审慎”即“以念而行与以正知而行”。发起精进实唯依念与正知之力而成。“于通达见”是指于以道正见通达。因此说“于见道”。

Niddasavatthusuttavaṇṇanā niṭṭhitā.

《无垢事经》释义终。

Anusayavaggavaṇṇanā niṭṭhitā.

随眠品释义终。

3. Vajjisattakavaggo

3. 跋耆七法品

1. Sārandadasuttavaṇṇanā

1. 萨兰达达经释义

21. Tatiyassa paṭhame devāyatanabhāvena cittattā lokassa cittīkāraṭṭhānatāya ca cetiyaṃ ahosi. Yāvakīvanti (dī. ni. ṭī. 2.134) ekamevetaṃ padaṃ aniyamato parimāṇavācī. Kālo cettha adhippetoti āha ‘‘yattakaṃ kāla’’nti. Abhiṇhaṃ sannipātāti niccasannipātā. Taṃ pana niccasannipātataṃ dassetuṃ ‘‘divasassā’’tiādi vuttaṃ. Sannipātabahulāti pacurasannipātā. Vosānanti saṅkocaṃ. ‘‘Vuddhiyevā’’tiādinā vuttamatthaṃ byatirekamukhena dassetuṃ ‘‘abhiṇhaṃ asannipatantā hī’’tiādi vuttaṃ. Ākulāti khubhitā na pasannā. Bhijjitvāti vaggabandhato vibhajja visuṃ visuṃ hutvā.

21. 第三者最初因作为天神居所和世间心念所系之处，故成为了圣地(cetiya)。“Yāvakīvaṃ”（尽其）是一个词，是不确定的量词。此处意指时间，故说“几时”。“常集会”即恒常集会。为表明其恒常集会，故说“于日”等。“集会多”即多次集会。“衰败”(vosānaṃ)即收缩。为从反面说明“唯有增长”等所说之义，故说“若不常集会”等。“纷乱”(Ākulā)即骚动、不宁静。“分裂后”(Bhijjitvā)即脱离团体，各自独立。

Sannipātabheriyāti sannipātārocanabheriyā. Addhabhuttā vāti sāmibhuttā vā. Osīdamāneti hāyamāne.

“集会鼓”(Sannipātabheri)即宣告集会之鼓。“食半”(Addhabhuttā)或“已受用”(sāmibhuttā)。“沉没者”(Osīdamāne)即衰退者。

Suṅkanti bhaṇḍaṃ gahetvā gacchantehi pabbatakhaṇḍanādititthagāmadvārādīsu rājapurisānaṃ dātabbabhāgaṃ. Balinti nipphannasassādito chabhāgaṃ sattabhāgantiādinā laddhabbakaraṃ. Daṇḍanti dasavīsatikahāpaṇādikaṃ aparādhānurūpaṃ gahetabbadhanadaṇḍaṃ. Vajjidhammanti vajjirājadhammaṃ. Idāni apaññattapaññāpanādīsu tappaṭikkhepe ca ādīnavānisaṃse ca vitthārato dassetuṃ ‘‘tesa’’ntiādi [Pg.160] vuttaṃ. Pāricariyakkhamāti upaṭṭhānakkhamā. Porāṇaṃ vajjidhammanti ettha pubbe kira vajjirājāno ‘‘ayaṃ coro’’ti ānetvā dassite ‘‘gaṇhatha naṃ cora’’nti avatvā vinicchayamahāmattānaṃ denti. Te vinicchinitvā sace acoro hoti, vissajjenti. Sace coro, attanā kiñci akatvā vohārikānaṃ denti, tepi vinicchinitvā acoro ce, vissajjenti. Coro ce, suttadharānaṃ denti. Tepi vinicchinitvā acoro ce, vissajjenti. Coro ce, aṭṭakulikānaṃ denti, tepi tatheva katvā senāpatissa, senāpati uparājassa, uparājā rañño. Rājā vinicchinitvā sace acoro hoti, vissajjeti. Sace pana coro hoti, paveṇipaṇṇakaṃ vācāpeti. Tattha ‘‘yena idaṃ nāma kataṃ, tassa ayaṃ nāmadaṇḍo’’ti likhitaṃ. Rājā tassa kiriyaṃ tena samānetvā tadanucchavikaṃ daṇḍaṃ karoti. Iti etaṃ porāṇaṃ vajjidhammaṃ samādāya vattantānaṃ manussā na ujjhāyanti. Paramparāgatesu aṭṭakulesu jātā agatigamanaviratā aṭṭamahallakapurisā aṭṭakulikā.

“关税”(Suṅkaṃ)即携带货物者经过山隘、渡口、村门等地时应向王臣缴纳的份额。“赋税”(Baliṃ)即从已成熟的谷物等中应征收的六分之一、七分之一等税款。“罚金”(Daṇḍaṃ)即根据罪行应收取的十、二十咖哈波那(kahāpaṇa)等罚款。“跋耆法”(Vajjidhammaṃ)即跋耆王法。如今为详细说明未制定的制定等事、对其的驳斥、过患与功德，故说“彼等”等。“能侍奉”(Pāricariyakkhamā)即能服侍。“古跋耆法”(Porāṇaṃ vajjidhammaṃ)者：据说，往昔跋耆诸王将被带来并指为“此是盗贼”者，不说“捉此盗贼”，而是交给审判大官(vinicchayamahāmatta)。他们审理后，若非盗贼，则释放；若是盗贼，自己不做任何处置，而交给法官(vohārika)。他们也审理后，若非盗贼，则释放；若是盗贼，则交给持法官(suttadhara)。他们也审理后，若非盗贼，则释放；若是盗贼，则交给八姓(aṭṭakulika)。他们也同样处理后，交给将军(senāpati)，将军交给副王(uparāja)，副王交给国王。国王审理后，若非盗贼，则释放；若是盗贼，则令人宣读惯例书(paveṇipaṇṇaka)。其中记载：“某人做某事，应处某罚。”国王将其行为与此比对，处以相应之罚。如是，奉行此古跋耆法者，人民不复抱怨。八姓(Aṭṭakulikā)者，生于传承的八个家族、远离偏私的八位长老。

Sakkāranti upakāraṃ. Garubhāvaṃ paccupaṭṭhapetvāti ‘‘ime amhākaṃ garuno’’ti tattha garubhāvaṃ paṭi paṭi upaṭṭhapetvā. Mānessantīti sammānessanti. Taṃ pana sammānanaṃ tesu nesaṃ attamanatāpubbakanti āha ‘‘manena piyāyissantī’’ti. Nipaccakāraṃ paṇipātaṃ. Dassentīti garucittabhāraṃ dassenti. Sandhānetunti sambandhaṃ avicchinnaṃ katvā ghaṭetuṃ.

“恭敬”(Sakkāraṃ)即资助(upakāra)。“建立尊重之心”即在那里反复树立“这些是我们的尊长”的敬重之心。“将尊敬”(Mānessanti)即善加尊敬。而这种尊敬是伴随着他们内心的喜悦的，故说“以心喜爱”。“行俯首礼”(Nipaccakāraṃ)即顶礼。“显示”(Dassenti)即展现敬重的心意。“维系”(Sandhānetuṃ)即建立不间断的联系，使之结合。

Pasayhakārassāti balakkārassa. Kāmaṃ vuddhiyā pūjanīyatāya ‘‘vuddhihāniyo’’ti vuttaṃ, attho pana vuttānukkameneva yojetabbo. Pāḷiyaṃ vā yasmā ‘‘vuddhiyeva pāṭikaṅkhā, no parihānī’’ti vuttaṃ, tasmā tadanukkamena ‘‘vuddhihāniyo’’ti vuttaṃ.

“强行”即暴力。诚然，因增长值得尊敬，故说“增长与衰退”，但其义理应按所说顺序连结。或因圣典(Pāḷi)中说“唯应期待增长，而非衰退”，故依此顺序而说“增长与衰退”。

Vipaccituṃ aladdhokāse pāpakamme, tassa kammassa vipāke vā anavasarova devasopasaggo. Tasmiṃ pana laddhokāse siyā devatopasaggassa avasaroti āha ‘‘anuppannaṃ…pe… vaḍḍhentī’’ti. Eteneva anuppannaṃ sukhanti etthāpi attho veditabbo. Balakāyassa diguṇatiguṇatādassanaṃ paṭibhayabhāvadassananti evamādinā devatānaṃ saṅgāmasīse sahāyatā veditabbā.

于恶业未得成熟之机，或于其业报，天神的障碍亦无机可乘。然于其得机之时，则有天神障碍之机，故说“未生……增长”。由此，此处“未生之乐”的意义也应被了知。应知天神于战场前线相助，是通过示现军力倍增、三倍增，示现可畏之相等方式。

Anicchitanti [Pg.161] aniṭṭhaṃ. Āvaraṇatoti nisedhanato. Dhammato anapetā dhammiyāti idha ‘‘dhammikā’’ti vuttā. Migasūkarādighātāya sunakhādīnaṃ kaḍḍhitvā vanacaraṇaṃ vājo, tattha niyuttā, te vā vājentīti vājikā, migavadhacārino.

“不欲”即不悦。“因遮护”即因禁止。不离于法故为如法，此处说为“如法的”。为猎杀鹿、猪等而牵引猎犬等于林中行走是为“猎”(vājo)，受命于此者，或驱赶者，是为“猎人”(vājikā)，即以猎杀野兽为生者。

Sārandadasuttavaṇṇanā niṭṭhitā.

萨兰达达经释义终。

2. Vassakārasuttavaṇṇanā

2. 婆娑迦罗经释义

22. Dutiye abhiyātukāmoti ettha abhi-saddo abhibhavanattho ‘‘anabhividitu’’ntiādīsu viyāti āha ‘‘abhibhavanatthāya yātukāmo’’ti. Vajjirājānoti ‘‘vajjetabbā ime’’ti ādito pavattaṃ vacanaṃ upādāya vajjīti laddhanāmā rājāno, vajjiraṭṭhassa vā rājāno vajjirājāno. Raṭṭhassa pana vajjisamaññā tannivāsirājakumāravasena veditabbā. Rājiddhiyāti rājabhāvānugatena pabhāvena. So pana pabhāvo nesaṃ gaṇarājānaṃ mitho sāmaggiyā loke pākaṭo. Ciraṭṭhāyī ca ahosīti ‘‘samaggabhāvaṃ kathetī’’ti vuttaṃ. Anu anu taṃsamaṅgino bhāveti vaḍḍhetīti anubhāvo, anubhāvo eva ānubhāvo, patāpo. So pana nesaṃ patāpo hatthiassādivāhanasampattiyā tattha ca subhikkhitabhāvena loke pākaṭo jātoti ‘‘etena…pe… kathetī’’ti vuttaṃ. Tāḷacchiggaḷenāti kuñcikāchiddena. Asananti saraṃ. Atipātayissantīti atikkāmenti. Poṅkhānupoṅkhanti poṅkhassa anupoṅkhaṃ, purimasarassa poṅkhapadānugatapoṅkhaṃ itaraṃ saraṃ katvāti attho. Avirādhitanti avirajjhitaṃ. Ucchindissāmīti ummūlanavasena kulasantatiṃ chindissāmi. Ayanaṃ vaḍḍhanaṃ ayo, tappaṭipakkhena anayoti āha ‘‘avaḍḍhi’’nti. Ñātīnaṃ byasanaṃ vināso ñātibyasanaṃ.

22. 第二，于“欲征服”(abhiyātukāmo)中，“abhi”一词有征服之义，如在“未能征服”(anabhividituṃ)等处，故说“为征服而欲往”。“跋耆诸王”(Vajjirājāno)者，乃因“此等应回避”(vajjetabbā)等语而得名“跋耆”之王，或为跋耆国之王。而国之“跋耆”名，当知是因居住于彼的王族而得。“王之威力”(Rājiddhiyā)即随王位而有之威力。彼等共和之君的此威力，因彼此和合而闻名于世，且曾长久住立，故说“宣说和合”。“威力”(anubhāvo)者，即随顺培育增长具足彼者，故为威力；“anubhāvo”即是“ānubhāvo”，即威势。彼等之威势，因具足象马等交通工具及彼处之丰饶而闻名于世，故说“以此……宣说”。“以锁孔”(Tāḷacchiggaḷena)即以钥匙孔。“箭”(Asanaṃ)即矢。“将射穿”(Atipātayissanti)即穿透。“箭羽相接”(Poṅkhānupoṅkhaṃ)即后箭之羽随前箭之羽，意谓后箭紧随前箭之箭羽而发。“无误”(Avirādhitaṃ)即无差错。“我将断绝”(Ucchindissāmi)即我将从根拔除，断其家族传承。“不幸”(anayo)者，与“幸”(ayo)即行进、增长相反，故说“不增长”。“亲族之灾”(Ñātibyasanaṃ)即亲族之毁灭。

Gaṅgāyāti gaṅgāsamīpe. Paṭṭanagāmanti sakaṭapaṭṭanagāmaṃ. Tatrāti tasmiṃ paṭṭane. Balavāghātajātoti uppannabalavakodho. Meti mayhaṃ. Gatenāti gamanena. Sītaṃ vā uṇhaṃ vā natthi tāya velāya. Abhimukhaṃ yuddhenāti abhimukhaṃ ujukameva saṅgāmakaraṇena. Upalāpanaṃ sāmaṃ dānañcāti dassetuṃ ‘‘ala’’ntiādi vuttaṃ. Bhedopi idha upāyo evāti [Pg.162] vuttaṃ ‘‘aññatra mithubhedā’’ti. Yuddhassa pana anupāyatā pageva pakāsitā. Idanti ‘‘aññatra upalāpanāya aññatra mithubhedā’’ti idaṃ vacanaṃ. Kathāya nayaṃ labhitvāti ‘‘yāvakīvañca …pe… parihānī’’ti imāya bhagavato kathāya upāyaṃ labhitvā. Anukampāyāti vajjirājesu anuggahena.

“于恒河”(Gaṅgāya)即恒河边。“港口村”(Paṭṭanagāmaṃ)即车船港口村。“于彼处”(Tatrā)即于彼港口。“生起强烈瞋恚”(Balavāghātajāto)即生起强烈的愤怒。“对我”(Me)即对我的。“以去”(Gatena)即以行走。彼时无冷或热。“以正面战争”(Abhimukhaṃ yuddhena)即以直接正面的战斗。为显示“劝诱”(upalāpanaṃ)、“和平”(sāmaṃ)与“布施”(dānaṃ)，故说“足矣”(alaṃ)等。此处“离间”(bheda)亦是方略，故说“除了离间彼此”。而战争之非方略，早已阐明。“此”即“除了劝诱，除了离间彼此”这句话。从“只要……无衰退”此世尊的言教中获得方法后。“以怜悯”(Anukampāya)即以对跋耆诸王的悲悯。

Rājāpi tameva pesetvā sabbe…pe… pāpesīti rājā taṃ attano santikaṃ āgataṃ ‘‘kiṃ, ācariya, bhagavā avacā’’ti pucchi. So ‘‘yathā bho samaṇassa gotamassa vacanaṃ na sakkā vajjī kenaci gahetuṃ, apica upalāpanāya vā mithubhedena vā sakkā’’ti āha. Tato naṃ rājā ‘‘upalāpanāya amhākaṃ hatthiassādayo nassissanti, bhedeneva te gahessāmi, kiṃ karomā’’ti pucchi. Tena hi, mahārāja, tumhe vajjī ārabbha parisati kathaṃ samuṭṭhāpetha, tato ahaṃ ‘‘kiṃ te, mahārāja, tehi, attano santakena kasivaṇijjādīni katvā jīvantu ete rājāno’’ti vatvā pakkamissāmi. Tato tumhe ‘‘kiṃ nu, bho, esa brāhmaṇo vajjī ārabbha pavattaṃ kathaṃ paṭibāhatī’’ti vadeyyātha. Divasabhāge cāhaṃ tesaṃ paṇṇākāraṃ pesessāmi, tampi gāhāpetvā tumhepi mama dosaṃ āropetvā bandhanatāḷanādīni akatvāva kevalaṃ khuramuṇḍaṃ maṃ katvā nagarā nīharāpetha, athāhaṃ ‘‘mayā te nagare pākāro parikhā ca kāritā, ahaṃ thiradubbalaṭṭhānañca uttānagambhīraṭṭhānañca jānāmi, na cirassaṃ dāni taṃ ujuṃ karissāmī’’ti vakkhāmi. Taṃ sutvā tumhe ‘‘gacchatū’’ti vadeyyāthāti. Rājā sabbaṃ akāsi.

国王也派了那人去，使所有人都……。国王召他到身边，问道：“老师，世尊说了什么？”他回答说：“诚如沙门乔达摩所言，无人能攻取跋耆人，唯有通过拉拢或离间才有可能。”国王便问他：“若用拉拢，我们的象马等将会损失；若用离间，我便能攻取他们。我们该怎么做呢？”他建议道：“大王，您可以在朝堂上发起关于跋耆人的讨论，届时我会说：‘大王，您何必管他们？让那些王在自己的领地耕种、经商维生吧。’说完我便离开。之后您就说：‘诸位，这个婆罗门为何要阻止讨论关于跋耆人的事呢？’白天我还会派人给他们送礼，您可将礼物截获，然后将罪责归于我，不必对我施以捆绑、鞭打等刑罚，只需将我剃成光头，逐出城去。届时我会说：‘我曾为你们的城市建造城墙和护城河，我知道何处坚固、何处薄弱，何处深、何处浅，不久我便能将它摆平。’听了这话，您就说：‘让他去吧。’”国王完全照他说的做了。

Licchavī tassa nikkhamanaṃ sutvā ‘‘saṭho brāhmaṇo, mā tassa gaṅgaṃ uttāretuṃ adatthā’’ti āhaṃsu. Tatra ekaccehi ‘‘amhe ārabbha kathitattā kira so evaṃ karotī’’ti vutte ‘‘tena hi bhaṇe etū’’ti vadiṃsu. So gantvā licchavī disvā ‘‘kimāgatatthā’’ti pucchito taṃ pavattiṃ ārocesi. Licchavino ‘‘appamattakena nāma evaṃ garuṃ daṇḍaṃ kātuṃ na yutta’’nti vatvā ‘‘kiṃ te tatra ṭhānantara’’nti pucchiṃsu. Vinicchayamahāmaccohamasmīti. Tadeva te ṭhānantaraṃ hotūti. So suṭṭhutaraṃ vinicchayaṃ karoti. Rājakumārā tassa santike sippaṃ uggaṇhanti. So patiṭṭhitaguṇo hutvā ekadivasaṃ ekaṃ licchaviṃ gahetvā ekamantaṃ gantvā ‘‘dārakā [Pg.163] kasantī’’ti pucchi. Āma, kasanti. Dve goṇe yojetvāti. Āma, dve goṇe yojetvāti. Ettakaṃ vatvā nivatto. Tato tamañño ‘‘kiṃ ācariyo āhā’’ti pucchitvā tena vuttaṃ – asaddahanto ‘‘na meso yathābhūtaṃ kathetī’’ti tena saddhiṃ bhijji.

离车人(Licchavī)们听说他被驱逐，便说：“这个婆罗门很狡猾，别让他渡过恒河。”其中有些人说：“他之所以如此，据说是因为替我们说话的缘故。”于是他们说：“既然如此，就让他来吧。”他去见了离车人，被问及“为何而来？”，便说明了原委。离车人说：“为这么点小事就施以如此重罚，实在不该。”然后问：“你在那里担任何职？”他答：“我是审判大臣。”他们便说：“那你就继续担任此职吧。”于是他更加出色地履行审判之职，王子们也在他那里学习技艺。他声望既立，有一天便将一位离车人带到一旁，问道：“孩子们在耕田吗？”答：“是的，在耕田。”“用两头牛吗？”答：“是的，用两头牛。”说完这些便回来了。之后另一人问那离车人：“老师说了什么？”听他转述后，那人不信，说：“他没有如实相告。”于是与他产生了嫌隙。

Brāhmaṇo aparampi ekadivasaṃ ekaṃ licchaviṃ ekamantaṃ netvā ‘‘kena byañjanena bhuttosī’’ti pucchitvā nivatto. Tampi añño pucchitvā asaddahanto tatheva bhijji. Brāhmaṇo aparampi divasaṃ ekaṃ licchaviṃ ekamantaṃ netvā ‘‘atiduggatosi kirā’’ti pucchi. Ko evamāhāti. Asuko nāma licchavīti. Aparampi ekamantaṃ netvā ‘‘tvaṃ kira bhīrujātiko’’ti pucchi. Ko evamāhāti? Asuko nāma licchavīti. Evaṃ aññena akathitameva aññassa kathento tīhi saṃvaccharehi te rājāno aññamaññaṃ bhinditvā yathā dve ekamaggena na gacchanti, tathā katvā sannipātabheriṃ carāpesi. Licchavino ‘‘issarā sannipatantu, sūrā sannipatantū’’ti vatvā na sannipatiṃsu. Brāhmaṇo ‘‘ayaṃ dāni kālo, sīghaṃ āgacchatū’’ti rañño sāsanaṃ peseti. Rājā sutvāva balabheriṃ carāpetvā nikkhami. Vesālikā sutvā ‘‘rañño gaṅgaṃ uttarituṃ na dassāmā’’ti bheriṃ carāpesuṃ. Te sutvā ‘‘gacchantu sūrarājāno’’tiādīni vatvā na sannipatiṃsu. ‘‘Nagarappavesanaṃ na dassāma, dvārāni pidahissāmā’’ti bheriṃ carāpesuṃ. Ekopi na sannipati. Yathāvivaṭehi dvārehi pavisitvā sabbe anayabyasanaṃ pāpetvā gato. Taṃ sandhāyetaṃ vuttaṃ – ‘‘rājāpi tameva pesetvā sabbepi bhinditvā gantvā anayabyasanaṃ pāpesī’’ti.

婆罗门又在某日，将一位离车人带到一旁，问道：“你用什么菜下饭？”问完便回去了。另一人问起此事，听他转述后，因不相信而与他同样产生了嫌隙。婆罗门又在某日，将一位离车人带到一旁，问道：“听说你很贫困？”那人问：“谁说的？”答：“某某离车人。”又将另一人带到一旁，问道：“听说你生性胆怯？”那人问：“谁说的？”答：“某某离车人。”就这样，将别人未曾说过的话，说与另一人听。用了三年时间，使那些王互相离间，到了两人不走同一条路的地步，然后他命人敲响集会鼓。离车人说：“让有权势者集会，让勇士们集会”，但无人前来集会。婆罗门便给国王送信说：“时机已到，请速前来。”国王一听，立即命人敲响战鼓出征。毗舍离(Vesālī)人听闻后，命人敲鼓并说：“我们不让国王渡过恒河。”但众人听到鼓声后，只说“让勇猛的王们去吧”之类的话，并未集会。又命人敲鼓说：“我们不让他进城，要关闭城门。”也无一人集会。国王于是从敞开的城门进入，使所有人都遭遇了不幸与灾难，然后离去。此事即是针对此而言：“国王也派了那人去，离间了所有的人，然后前往，使他们遭遇不幸与灾难。”

Vassakārasuttavaṇṇanā niṭṭhitā.

雨行经释义终。

2. Paṭhamasattakasuttavaṇṇanā

2. 初七经释义

23. Tatiye aparihānāya hitāti aparihāniyā (dī. ni. ṭī. 2.136), na parihāyanti etehīti vā aparihāniyā. Evaṃ saṅkhepato vuttamatthaṃ vitthārato dassento ‘‘idhāpi cā’’tiādimāha. Tattha tatotiādi disāsu āgatasāsane vuttavacanaṃ vuttakathanaṃ. Vihārasīmā ākulā yasmā[Pg.164], tasmā uposathapavāraṇā ṭhitā. Olīyamānakoti pāḷito atthato ca vinassamānako. Ukkhipāpentāti paguṇabhāvakaraṇena atthasaṃvaṇṇanāvasena ca paggaṇhantā.

23. 第三，“为不衰损之利益”(aparihānāya hitā)即是“为不衰损”(aparihāniyā)（《长部复注》2.136），或因‘依此而不衰损’，故为“不衰损”。如此简略说明其义后，为详细开显，故说“于此亦”等。其中，“从彼”等是指从各方传来的教说中所言之语、所说之法。因寺院界限混乱，故布萨(uposatha)与自恣停止。“衰微”(Olīyamānako)是指从巴利语和义理两方面都在消失。“令高举”(Ukkhipāpenti)是指通过熟练掌握和义理阐释来加以扶持。

Sāvatthiyaṃ bhikkhū viya (pārā. 565) pācittiyaṃ desāpetabboti paññāpentā. Vajjiputtakā viya (cūḷava. 446) dasavatthudīpanena. Tathā akarontāti navaṃ katikavattaṃ vā sikkhāpadaṃ vā amaddantā dhammavinayato sāsanaṃ dīpentā khuddakampi ca sikkhāpadaṃ asamūhanantā. Āyasmā mahākassapo viya cāti ‘‘suṇātu me, āvuso, saṅgho, santāmhākaṃ sikkhāpadāni gihigatāni. Gihinopi jānanti ‘idaṃ vo samaṇānaṃ sakyaputtikānaṃ kappati, idaṃ vo na kappatī’ti. Sacepi hi mayaṃ khuddānukhuddakāni sikkhāpadāni samūhanissāma, bhavissanti vattāro ‘dhūmakālikaṃ samaṇena gotamena sāvakānaṃ sikkhāpadaṃ paññattaṃ, yāvimesaṃ satthā aṭṭhāsi, tāvime sikkhāpadesu sikkhiṃsu. Yato imesaṃ satthā parinibbuto, na dānime sikkhāpadesu sikkhantī’ti. Yadi saṅghassa pattakallaṃ, saṅgho apaññattaṃ na paññapeyya, paññattaṃ na samucchindeyya, yathāpaññattesu sikkhāpadesu samādāya vatteyyā’’ti imaṃ (cūḷava. 442) tantiṃ ṭhapento āyasmā mahākassapo viya ca.

如在舍卫城(Sāvatthī)的比丘们那样（《波罗夷》565），制定并令人忏悔波逸提(pācittiya)罪。如跋耆子(Vajjiputtaka)们那样（《小品》446），以十事来阐明。他们不那样做，即不废除新的约定或学处，而从法与律中阐明教法，也不废除任何微小的学处。又如具寿大迦叶(Mahākassapa)那样说（《小品》442）：“贤友(āvuso)们，僧团请听我说，我们的学处已为在家人所知。在家人也知道‘此事对你们释迦子沙门是允许的，此事对你们是不允许的’。如果我们废除了微小的学处，就会有人说：‘沙门乔达摩(Gotama)为弟子们制定的学处，如烟一般短暂。只要他们的导师在世，他们就学习这些学处；自从他们的导师般涅槃后，他们现在就不学习这些学处了。’若僧团时机已到，僧团不应制定未制定的，不应废除已制定的，应受持遵行已制定的学处。”——如具寿大迦叶确立此圣典传统那样。

Thirabhāvappattāti sāsane thirabhāvaṃ anivattitabhāvaṃ upagatā. Therakārakehīti therabhāvasādhakehi sīlādiguṇehi asekkhadhammehi. Bahū rattiyoti pabbajitā hutvā bahū rattiyo jānanti. Sīlādiguṇesu patiṭṭhāpanameva sāsane pariṇāyakatāti āha ‘‘tīsu sikkhāsu pavattentī’’ti. Ovādaṃ na denti abhājanabhāvato. Paveṇikathanti ācariyaparamparābhataṃ sammāpaṭipattidīpanaṃ dhammakathaṃ. Sārabhūtaṃ dhammapariyāyanti samathavipassanāmaggaphalasampāpanena sāsane sārabhūtaṃ bojjhaṅgakosallaanuttarasītibhāva- (a. ni. 6.85) adhicittasuttādidhammatantiṃ. Ādikaṃ ovādanti ādi-saddena ‘‘evaṃ te āloketabbaṃ, evaṃ te viloketabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāretabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabba’’nti ovādaṃ saṅgaṇhāti.

“已得坚固”(Thirabhāvappattā)是指在教法中达到坚固、不退转的状态。“成就长老之法”(Therakārakehi)是指成就长老身份的戒等功德，即无学法。“多夜”(Bahū ratti)是指出家后，了知了很多夜晚。在戒等功德中得以安立，就是在教法中成为引导者，因此说“令于三学中行持”。因其不堪为法器而不予教诫。“传统之说”(Paveṇikathā)是指由阿阇梨师资相承、开示正行的法说。“核心法门”(Sārabhūtaṃ dhammapariyāyaṃ)是指通过成就止(samatha)、观(vipassanā)、道与果，而在教法中成为核心的觉支善巧(bojjhaṅgakosalla)、无上清凉(anuttarasītibhāva)（参考《增支部》6.85）、增上心经(Adhicittasutta)等法统。“最初的教诫”(Ādikaṃ ovādaṃ)是以“应如是瞻、如是顾，如是屈、如是伸，如是持僧伽梨、钵、衣”等语所含摄的教诫。

Punabbhavadānaṃ punabbhavo uttarapadalopena. Itareti ye na paccayavasikā na āmisacakkhukā, te na gacchanti taṇhāya vasaṃ.

“再生之因”(Punabbhavadānaṃ)即是“再生”(punabbhavo)，此处省略了后分词。“其余的人”(Itare)指那些不受资具所制、不为利养所惑者，他们不为贪欲所支配。

Āraññakesūti [Pg.165] araññabhāgesu araññapariyāpannesu. Nanu yattha katthacipi taṇhā sāvajjā evāti codanaṃ sandhāyāha ‘‘gāmantasenāsanesu hī’’tiādi. Tena ‘‘anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato’’ti ettha vuttapihādayo piya āraññakasenāsanesu sālayatā sevitabbapakkhikā evāti dasseti.

“于阿兰若处”(Āraññakesu)即在森林地带或森林所属之处。针对‘难道贪爱在任何地方都有过失吗？’这一诘难，（论主）说：‘因为在村边住处等……’。此言显示，“于无上解脱生起希求”一句中所说的希求等，是喜爱可爱的阿兰若住处，属于应当亲近修习的一方。

Attanāvāti sayameva. Tena parehi anussāhitānaṃ saraseneva anāgatānaṃ pesalānaṃ bhikkhūnaṃ āgamanaṃ, āgatānañca phāsuvihāraṃ paccāsīsantīti dasseti. Imināva nīhārenāti imāya paṭipattiyā. Aggahitadhammaggahaṇanti aggahitassa pariyattidhammassa uggahaṇaṃ. Gahitasajjhāyakaraṇanti uggahitassa suṭṭhu atthacintanaṃ. Cintarattho hi ayaṃ sajjhāyasaddo. Entīti upagacchanti. Nisīdanti āsanapaññāpanādinā.

“自己”(Attanā)即亲自。此言显示，他期待未经他人劝导、自然前来的善德比丘，并期望已来者安乐住(phāsuvihāra)。“以此理趣”(Imināva nīhārena)即以此行道(paṭipatti)。“受持未受持之法”(Aggahitadhammaggahaṇaṃ)即学习未曾受持的教法(pariyattidhamma)。“读诵已受持者”(Gahitasajjhāyakaraṇaṃ)即对已受持者善思其义。此“读诵”(sajjhāya)一词，实为思惟之义。“来”(Enti)即走近。“坐”(Nisīdanti)即通过准备座位等方式（令坐）。

Paṭhamasattakasuttavaṇṇanā niṭṭhitā.

第一七法经释义终。

4-6. Dutiyasattakasuttādivaṇṇanā

4-6. 第二七法经等释义

24-26. Catutthe karontoyevāti yathāvuttaṃ tiracchānakathaṃ kathentoyeva. Atiracchānakathābhāvepi tassa tattha tapparabhāvadassanatthaṃ avadhāraṇavacanaṃ. Pariyantakārīti sapariyantaṃ katvā vattā. ‘‘Pariyantavatiṃ vācaṃ bhāsitā’’ti (dī. ni. 1.9, 194) hi vuttaṃ. Appabhassovāti parimitakathoyeva ekantena kathetabbasseva kathanato. Samāpattisamāpajjanaṃ ariyo tuṇhībhāvo. Niddāyatiyevāti niddokkamane anādīnavadassī niddāyatiyeva, iriyāpathaparivattanādinā na naṃ vinodeti. Evaṃ saṃsaṭṭhovāti vuttanayena gaṇasaṅgaṇikāya saṃsaṭṭho eva viharati. Dussīlā pāpicchā nāmāti sayaṃ nissīlā asantaguṇasambhāvanicchāya samannāgatattā pāpā lāmakā icchā etesanti pāpicchā. Pāpapuggalehi mittikaraṇato pāpamittā. Tehi sadā sahapavattanena pāpasahāyā. Tattha ninnatādinā tadadhimuttatāya pāpasampavaṅkā. Pañcamādīni uttānatthāniyeva.

24-26. 第四，“专行……者”(karontoyeva)即专说如前所述的畜生论。即便在没有畜生论的情况下，使用此决定词也是为了显示他对此事的专注。“言谈有限者”(Pariyantakārī)是指说话有节制者。诚如所言：‘说有限制的话’(《长部》1.9, 194)。“少言者”(Appabhasso)即言语有度者，因其只说绝对该说的话。“入于等至”(samāpattisamāpajjanaṃ)是圣者的默然。“唯好睡眠者”(Niddāyatiyeva)即不见睡眠的过患而只是睡觉，不以经行等方式遣除它。“如是杂处者”(Evaṃ saṃsaṭṭho)即如前述，与众人混杂而住。所谓“恶戒恶欲者”(Dussīlā pāpicchā)，是指自身无戒，却怀有被赞为有不实功德的欲求，故其欲为恶、为劣，是为恶欲。因与恶人(puggala)交友，故为“恶友”(pāpamittā)。因常与彼等为伍，故为“恶伴”(pāpasahāyā)。因倾向于彼等，对彼等有胜解，故“与恶人交往密切”(pāpasampavaṅkā)。第五等经文义理明显。

Dutiyasattakasuttādivaṇṇanā niṭṭhitā.

第二七法经等释义终。

7-11. Saññāsuttādivaṇṇanā

7-11. 想经等释义

27-31. Sattame [Pg.166] aniccāti anupassati etāyāti aniccānupassanā. Tathāpavattavipassanā pana yasmā attanā sahagatasaññāya bhāvitāya bhāvitā eva hoti, tasmā vuttaṃ ‘‘aniccānupassanādīhi sahagatasaññā’’ti. Imā satta lokiyavipassanāpi honti ‘‘anicca’’ntiādinā pavattanato. ‘‘Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho’’ti āgatavasena panettha dve lokuttarā hontīti veditabbā. ‘‘Virāgo nirodho’’ti hi tattha nibbānaṃ vuttanti idha virāgasaññā, tā vuttasaññā nibbānārammaṇāpi siyuṃ. Sesamettha suviññeyyameva. Aṭṭhamādīni uttānatthāneva.

27-31. 第七，以此随观“无常”，故为“无常随观”。如是生起的观(vipassanā)，乃是因与它相应的想被修习而得以修习，故说“与无常随观等相应的想”。此七者因由“无常”等而转起，故亦为世间观(lokiyavipassanā)。依‘此是寂静，此是殊胜，即一切行之止息’之文，当知其中二者是出世间(lokuttara)的。因为那里的“离贪、灭”是指涅槃，所以此处的离贪想、灭想，也可以是缘于涅槃的。其余于此易知。第八等经文义理明显。

Saññāsuttādivaṇṇanā niṭṭhitā.

想经等释义终。

Vajjisattakavaggavaṇṇanā niṭṭhitā.

跋耆七法品释义终。

4. Devatāvaggo

4. 诸天品

5. Paṭhamamittasuttavaṇṇanā

5. 第一朋友经释义

36. Catutthassa pañcame attano guyhaṃ tassa āvikarotīti attano guyhaṃ nigguhituṃ yuttakathaṃ aññassa akathetvā tasseva ācikkhati. Tassa guyhaṃ aññesaṃ nācikkhatīti tena kathitaguyhaṃ yathā aññe na jānanti, evaṃ anāvikaronto chādeti.

36. 第四、第五：“向他揭露自己的秘密”(attano guyhaṃ tassa āvikaroti)是指将自己应保密的言论不告诉他人，只告诉他。“守护他的秘密”(Tassa guyhaṃ parigūhati)是指不揭露他所说的秘密，令他人无从知晓，而将其隐藏。

Paṭhamamittasuttavaṇṇanā niṭṭhitā.

第一朋友经释义终。

6-11. Dutiyamittasuttādivaṇṇanā

6-11. 第二朋友经等释义

37-42. Chaṭṭhe piyo ca hoti manāpo cāti kalyāṇamittalakkhaṇaṃ dassitaṃ. Kalyāṇamitto hi saddhāsampanno ca hoti sīlasampanno sutasampanno cāgasampanno vīriyasampanno satisampanno samādhisampanno paññāsampanno. Tattha saddhāsampattiyā saddahati tathāgatassa sambodhiṃ kammañca kammaphalañca, tena sambodhiyā hetubhūtaṃ sattesu hitasukhaṃ na pariccajati[Pg.167]. Sīlasampattiyā sattānaṃ piyo hoti garu bhāvanīyo codako pāpagarahī vattā vacanakkhamo. Sutasampattiyā saccapaṭiccasamuppādādipaṭisaṃyuttānaṃ gambhīrānaṃ kathānaṃ kattā hoti. Cāgasampattiyā appiccho hoti santuṭṭho pavivitto asaṃsaṭṭho. Vīriyasampattiyā āraddhavīriyo hoti attahitaparahitapaṭipattiyaṃ. Satisampattiyā upaṭṭhitassatī hoti. Samādhisampattiyā avikkhitto hoti samāhitacito. Paññāsampattiyā aviparītaṃ pajānāti. So satiyā kusalākusalānaṃ dhammānaṃ gatiyo samannesamāno paññāya sattānaṃ hitāhitaṃ yathābhūtaṃ jānitvā samādhinā tattha ekaggacitto hutvā vīriyena satte ahite nisedhetvā hite niyojeti. Tena vuttaṃ ‘‘piyo…pe… niyojetī’’ti. Sattamādīni uttānatthāni.

37-42. 第六，以“为可爱、为可意”显示善友(kalyāṇamitta)之相。善友实为信成就(saddhāsampanna)、戒成就(sīlasampanna)、闻成就(sutasampanna)、舍成就(cāgasampanna)、精进成就(vīriyasampanna)、念成就(satisampanna)、定成就(samādhisampanna)、慧成就(paññāsampanna)者。其中，由信成就，他深信如来之正觉及业与业果，故不舍弃作为正觉之因、能为众生带来利益安乐之行。由戒成就，他为众生所喜爱、尊重、效法，能劝谏、呵责罪恶，为善说者、能忍受言语者。由闻成就，他善说与真谛、缘起等相应的甚深法义。由舍成就，他少欲、知足、乐于远离、不相混杂。由精进成就，他于自利利他之行上，发起精进。由念成就，他安住于念。由定成就，他心不散乱、意能专注。由慧成就，他能无颠倒地了知。他以念探求善不善法之趣向，以慧如实了知众生之利害，以定令心一境，以精进制止众生于无益，而令其行于有益。故说‘可爱……乃至……令其行’。第七等经文义理明显。

Dutiyamittasuttādivaṇṇanā niṭṭhitā.

第二朋友经等释义终。

Devatāvaggavaṇṇanā niṭṭhitā.

诸天品释义终。

5. Mahāyaññavaggo

5. 大供养品

1. Sattaviññāṇaṭṭhitisuttavaṇṇanā

1. 七识住经释义

44. Pañcamassa paṭhame yasmā nidassanatthe nipāto (dī. ni. ṭī. 2.127) tasmā seyyathāpi manussāti yathā manussāti vuttaṃ hoti. Viseso hotiyeva satipi bāhirassa kāraṇassa abhede ajjhattikassa bhinnattā. Nānattaṃ kāye etesaṃ, nānatto vā kāyo etesanti nānattakāyā. Iminā nayena sesapadesupi attho veditabbo. Nesanti manussānaṃ. Nānattā saññā etesaṃ atthīti nānattasaññino. Sukhasamussayato vinipāto etesaṃ atthīti vinipātikā satipi devabhāve dibbasampattiyā abhāvato. Apāyesu vā gato natthi nipāto etesanti vinipātikā. Tenāha ‘‘catuapāyavinimuttā’’ti. Piyaṅkaramātādīnaṃ viyāti piyaṅkaramātā kira yakkhinī paccūsasamaye anuruddhattherassa dhammaṃ sajjhāyato sutvā –

44. 第五经第一节中，由于“yasmā”是表例示的助词(nipāta)，因此“譬如世人”(seyyathāpi manussā)即是“如世人”(yathā manussā)的意思。即使外在原因相同，因内在原因有异，故仍有差别。“彼等身各异”(nānattakāyā)，谓“彼等有异身”或“彼等之身各异”，故名“异身者”。其余词语之义亦应以此法理解。“Nesanti”指的是“人们的”。“彼等有异想”(nānattasaññino)，故名“异想者”。“由于从乐聚处堕落”，故名“堕落者”(vinipātikā)，即使彼等处于天界，也因缺乏天界福报之故。或因彼等不堕恶趣，故名“堕落者”。故说“解脱四恶趣”(catuapāyavinimuttā)。“如爱母(Piyaṅkaramātā)等”——据说，夜叉女(yakkhiṇī)爱母在清晨时分，听到阿那律(Anuruddha)尊者诵法时说：

‘‘Mā [Pg.168] saddamakarī piyaṅkara, bhikkhu dhammapadāni bhāsati;

Api dhammapadaṃ vijāniya, paṭipajjema hitāya no siyā.

“爱子且静默，比丘说诸法句；若能解了法句，行之将有利我等。”

‘‘Pāṇesu ca saṃyamāmase, sampajānamusā na bhaṇāmase;

Sikkhema susīlyamattano, api muccema pisācayoniyā’’ti. (saṃ. ni. 1.240) –

“于诸有情当自制，莫故意说妄语；当学自身善德行，或能解脱鬼神趣。”

Evaṃ puttakaṃ saññāpetvā taṃ divasaṃ sotāpattiphalaṃ pattā. Uttaramātā pana bhagavato dhammaṃ sutvāva sotāpannā jātā.

如是劝服其子后，她们当日即证得须陀洹果。而乌达拉母闻世尊说法后，也成了须陀洹。

Brahmakāye paṭhamajjhānanibbatte brahmasamūhe, brahmanikāye vā bhavāti brahmakāyikā. Mahābrahmuno parisāya bhavāti brahmapārisajjā tassa paricārakaṭṭhāne ṭhitattā. Mahābrahmuno purohitaṭṭhāne ṭhitāti brahmapurohitā. Āyuvaṇṇādīhi mahantā brahmānoti mahābrahmāno. Satipi tesaṃ tividhānampi paṭhamena jhānena gantvā nibbattabhāve jhānassa pana pavattibhedena ayaṃ visesoti dassetuṃ ‘‘brahmapārisajjā panā’’tiādi vuttaṃ. Parittenāti hīnena. Sā cassa hīnatā chandādīnaṃ hīnatāya veditabbā. Paṭiladdhamattaṃ vā hīnaṃ. Kappassāti asaṅkhyeyyakappassa. Hīnapaṇītānaṃ majjhe bhavattā majjhimaṃ. Sā cassa majjhimatā chandādīnaṃ majjhimatāya veditabbā. Paṭilabhitvā nātisubhāvitaṃ vā majjhimaṃ. Upaḍḍhakappoti asaṅkhyeyyakappassa upaḍḍhakappo. Vipphārikataroti brahmapārisajjehi pamāṇato vipulataro sabhāvato uḷārataro ca hoti. Sabhāvenapi hi uḷāratamova. Taṃ panettha appamāṇaṃ. Tassa hi parittābhādīnaṃ parittasubhādīnañca kāye satipi sabhāvavematte ekattavaseneva vavatthapīyatīti ‘‘ekattakāyā’’tveva te vuccanti. Paṇītenāti ukkaṭṭhena. Sā cassa ukkaṭṭhatā chandādīnaṃ ukkaṭṭhatāya veditabbā. Subhāvitaṃ vā, sammadeva, vasibhāvaṃ pāpitaṃ paṇītaṃ ‘‘padhānabhāvaṃ nīta’’nti katvā. Idhāpi kappo asaṅkhyeyyakappavaseneva veditabbo paripuṇṇamahākappassa asambhavato. Itīti evaṃ vuttappakārena. Teti ‘‘brahmakāyikā’’ti vuttā tividhāpi brahmāno. Saññāya ekattāti tihetukabhāvena ekasabhāvattā. Na hi tassā sampayuttadhammavasena aññopi koci bhedo atthi. Evanti iminā nānattakāyā ekattasaññino gahitāti dasseti.

在梵天界中，由初禅所生的梵天众，名为梵众天(brahmakāyikā)。成为大梵天之侍从，因处于侍奉之位，故名梵辅天(brahmapārisajjā)。处于大梵天辅臣之位者，名为梵会天(brahmapurohitā)。寿命与色相皆超胜的梵天，名为大梵天(mahābrahmāno)。虽此三者皆由初禅而生，然为显示其禅定行相有别，故说“梵辅天等”。“少量”即是“低下”。其低下，应知是由意欲等低下所致。或指刚证得而尚浅。 “一劫”指的是“一无量劫”。因处于低下与高妙之间，故为“中等”。其中等，应知是由意欲等中等所致。或指已证得但未善修习者，即为中等。“半劫”即无量劫之半。“更广大”指其在数量上比梵辅天更广，本质上也更卓越。其本质也最为崇高。此处的“无量”即指此。因为少光天等、少净天等，其身虽有自性之别，然依同一性而安立，故皆称为“一身”。“胜妙”即是“卓越”。其卓越，应知是由意欲等卓越所致。或指善修习，已达自在，即为胜妙，意为“已达主要状态”。此处的“劫”也应理解为无量劫，因圆满大劫不可能故。“如是”即如上所述。“彼等”指前述“梵众天”等三类梵天。“想为一”是因为（他们的想）作为三因心而本质为一。其相应法并无任何其他差别。“如是”以此显示，已含摄了身异而想一者。

Daṇḍaukkāyāti [Pg.169] daṇḍadīpikāya. Sarati dhāvati, vissarati vippakiṇṇā viya dhāvati. Dve kappāti dve mahākappā. Ito paresupi eseva nayo. Idhāti imasmiṃ sutte. Ukkaṭṭhaparicchedavasena ābhassaraggahaṇeneva sabbepi te parittābhāappamāṇābhāpi gahitā.

“以杖举火”指以杖持灯。奔流、疾行，“散逸”犹如散落般疾行。二劫指二大劫。此后诸处，准此可知。于此，指在此经中。依最上限定之法，仅取光音天，即已含摄少光天与无量光天。

Sundarā pabhā subhā, tāya kiṇṇā subhākiṇṇāti vattabbe. Bhā-saddassa rassattaṃ antima-ṇa-kārassa ha-kārañca katvā ‘‘subhakiṇhā’’ti vuttā. Aṭṭhakathāyaṃ pana niccalāya ekagghanāya pabhāya subhoti pariyāyavacananti ‘‘subhena okiṇṇā vikiṇṇā’’ti attho vutto. Etthāpi antima-ṇa-kārassa ha-kārakaraṇaṃ icchitabbameva. Na chijjitvā pabhā gacchati ekagghanattā. Catutthaviññāṇaṭṭhitimeva bhajanti kāyassa saññāya ca ekarūpattā. Vipulasantasukhāyuvaṇṇādiphalattā vehapphalā. Etthāti viññāṇaṭṭhitiyaṃ.

“美妙的光辉为‘净’(subha)，遍满于此为‘遍’(kiṇṇa)”，故应作“遍净”(subhakiṇṇa)。将“bhā”音节缩短，并将末尾的“ṇa”音改为“ha”，故说为“遍净天(subhakiṇhā)”。然在义注中，以“不动、专一的光辉”为“净”的同义词，故释为“为净所遍、所散”。于此，亦应将末尾的“ṇa”音改为“ha”。光辉不中断，因其专一故。他们依止于第四识住，因其身与想形态同一。因有广大、寂静、安乐、长寿、美色等果报，故名“广果天(vehapphala)”。“于此”指在识住中。

Vivaṭṭapakkhe ṭhitā apunarāvattanato. ‘‘Na sabbakālikā’’ti vatvā tameva asabbakālikattaṃ vibhāvetuṃ ‘‘kappasatasahassampī’’tiādi vuttaṃ. Soḷasakappasahassaccayena uppannānaṃ suddhāvāsabrahmānaṃ parinibbāyanato aññesañca tattha anuppajjanato buddhasuññe loke suññaṃ taṃ ṭhānaṃ hoti, tasmā suddhāvāsā na sabbakālikā. Khandhāvāraṭṭhānasadisā honti suddhāvāsabhūmiyo. Iminā suttena suddhāvāsānaṃ sattāvāsabhāvadīpaneneva viññāṇaṭṭhitibhāvopi dīpito hoti, tasmā suddhāvāsāpi sattasu viññāṇaṭṭhitīsu catutthaviññāṇaṭṭhitiṃ, navasu sattāvāsesu catutthasattāvāsañca bhajanti.

因不再返回，故处于世界演化之列。“非恒时有”此说，正是为了阐明其非永恒性，故说“百千劫”等。生于净居天的梵天众，经过一万六千劫后般涅槃，且无他者再生于彼处，故在无佛出世的世界，彼处即为空，因此净居天非恒时有。净居天之地如同军营驻地。此经阐明净居天为有情居，同时也说明其为识住，故净居天在七识住中属第四识住，在九有情居中属第四有情居。

Sukhumattāti saṅkhārāvasesasukhumabhāvappattattā. Paribyattaviññāṇakiccābhāvato neva viññāṇaṃ, na sabbaso aviññāṇaṃ hotīti nāviññāṇaṃ, tasmā paripphutaviññāṇakiccavantīsu viññāṇaṭṭhitīsu na vuttaṃ.

“因其微细”指达到诸行余存的微细状态。由于没有显了的识的作用，它既非识，也非全无识，因此不能说是“无识”。是故，在具有周遍识作用的诸识住中未提及此。

Sattaviññāṇaṭṭhitisuttavaṇṇanā niṭṭhitā.

七识住经释义终。

2. Samādhiparikkhārasuttavaṇṇanā

2. 定资具经释义

45. Dutiye samādhiparikkhārāti ettha tayo parikkhārā. ‘‘Ratho sīlaparikkhāro, jhānakkho cakkavīriyo’’ti (saṃ. ni. 5.4) hi ettha alaṅkāro parikkhāro [Pg.170] nāma. ‘‘Sattahi nagaraparikkhārehi suparikkhataṃ hotī’’ti (a. ni. 7.67) ettha parivāro parikkhāro nāma. ‘‘Gilānapaccaya…pe… jīvitaparikkhārā’’ti (ma. ni. 1.191-192) ettha sambhāro parikkhāro nāma. So idha adhippetoti āha ‘‘maggasamādhissa sambhārā’’ti. Parivāraparikkhāropi vaṭṭatiyeva. Parivāro hi sammādiṭṭhādayo maggadhammā sammāsamādhissa sahajātādipaccayabhāvena parikaraṇato abhisaṅkharaṇato. Parikkhatāti parivāritā. Ayaṃ vuccati ariyo sammāsamādhīti ayaṃ sattahi ratanehi parivuto cakkavattī viya sattahi aṅgehi parivuto ariyo sammāsamādhīti vuccati. Upecca nissīyatīti upanisā, saha upanisāyāti saupaniso, saupanissayo attho, saparivāroyevāti vuttaṃ hoti. Sahakārikāraṇabhūto hi dhammasamūho idha ‘‘upaniso’’ti adhippeto.

45. 第二“定资具”中，资具有三种。如“戒为车饰，禅为车轴，精进为轮”，此处的“资具”是庄严义。如“以七种城防资具善加防护”，此处的“资具”是围绕义。如“病缘……生活资具”，此处的“资具”是资粮义。此处取资粮义，故说“道定之资粮”。围绕义的资具也适用。因为正见等道法，作为正定的俱生等缘，有资助、成办之作用，故为围绕。被围绕即被护卫。这称为“圣正定”，犹如转轮王为七宝所围绕，圣正定为七支所围绕。“亲近依止”为“近因”(upanisā)，“具有近因”即“有依”，意为“有围绕”。此处的“近因”意指作为助缘的诸法之集合。

Samādhiparikkhārasuttavaṇṇanā niṭṭhitā.

定资具经释义终。

3. Paṭhamaaggisuttavaṇṇanā

3. 初火经释义

46. Tatiye anuḍahanaṭṭhenāti kāmaṃ āhuneyyaggiādayo tayo aggī brāhmaṇehipi icchitā santi. Te pana tehi icchitamattāva, na sattānaṃ tādisā atthasādhakā. Ye pana sattānaṃ atthasādhakā, te dassetuṃ ‘‘āhunaṃ vuccatī’’tiādi vuttaṃ. Tattha ānetvā hunanaṃ pūjanaṃ ‘‘āhuna’’nti vuttaṃ, taṃ āhunaṃ arahantī mātāpitaro. Tenāha bhagavā – ‘‘āhuneyyāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacana’’nti (itivu. 106). Yadaggena ca te puttānaṃ bahūpakāratāya āhuneyyāti, tesu sammāpaṭipatti nesaṃ hitasukhāvahā, tadaggena tesu micchāpaṭipatti ahitadukkhāvahāti āha ‘‘tesu…pe… nibbattantī’’ti.

46. 第三，关于“不燃烧”之义：虽然婆罗门所希望的祭火等三种火存在，但那些火仅仅是他们所希望的，并不能真正利益众生。为了说明能够利益众生的火，所以说了“供养”等。于此，“供养”(āhuna)是指迎请来献奉、祭祀，父母值得这样的供养。因此，世尊说：“诸比丘，‘应供’是父母的另一种称呼。”因为父母对子女有很大的恩德，所以被称为“应供”，对他们如法奉养能带来利益和安乐，不如法对待则带来损害和痛苦，所以说“于他们……生起”等等。

Svāyamattho (dī. ni. aṭṭha. 3.305) mittavindakavatthunā veditabbo. Mittavindako hi mātarā, ‘‘tāta, ajja uposathiko hutvā vihāre sabbarattiṃ dhammassavanaṃ suṇohi, sahassaṃ te dassāmī’’ti vutto dhanalobhena uposathaṃ samādāya vihāraṃ gantvā ‘‘idaṃ ṭhānaṃ akutobhaya’’nti sallakkhetvā dhammāsanassa heṭṭhā nipanno sabbarattiṃ niddāyitvā gharaṃ [Pg.171] agamāsi. Mātā pātova yāguṃ pacitvā upanāmesi. So sahassaṃ gahetvāva pivi. Athassa etadahosi ‘‘dhanaṃ saṃharissāmī’’ti. So nāvāya samuddaṃ pakkhanditukāmo ahosi. Atha naṃ mātā, ‘‘tāta, imasmiṃ kule cattālīsakoṭidhanaṃ atthi, alaṃ gamanenā’’ti nivāreti. So tassā vacanaṃ anādiyitvā gacchati eva. Sā purato aṭṭhāsi. Atha naṃ kujjhitvā ‘‘ayaṃ mayhaṃ purato tiṭṭhatī’’ti pādena paharitvā patitaṃ antaraṃ katvā agamāsi.

此义应以觅友者(Mittavindaka)的故事来理解。觅友者被母亲告知：“孩子，今天受持布萨，去寺院彻夜听法吧，我给你一千钱。”他因为贪财而受持布萨，来到寺院后心想“这个地方安全”，便在法座下躺卧，整夜睡觉，天亮回家。母亲一大早煮好粥给他。他拿了钱才喝粥。然后他想：“我要积聚财富。”便想要乘船出海。母亲劝阻他说：“孩子，我们家有四十亿财产，不用去了。”他不听劝，执意要走。母亲挡在他面前。他生气地说：“这个人竟然挡着我！”一脚将母亲踢倒，弃她而去。

Mātā uṭṭhahitvā ‘‘mādisāya mātari evarūpaṃ kammaṃ katvā gatassa te gataṭṭhāne sukhaṃ bhavissatīti evaṃsaññī nāma tvaṃ puttā’’ti āha. Tassa nāvaṃ āruyha gacchato sattame divase nāvā aṭṭhāsi. Atha te manussā ‘‘addhā ettha pāpapuggalo atthi, salākaṃ dethā’’ti āhaṃsu. Salākā dīyamānā tasseva tikkhattuṃ pāpuṇi. Te tassa uḷumpaṃ datvā taṃ samudde pakkhipiṃsu. So ekaṃ dīpaṃ gantvā vimānapetīhi saddhiṃ sampattiṃ anubhavanto tāhi ‘‘purato purato mā agamāsī’’ti vuccamānopi taddiguṇaṃ taddiguṇaṃ sampattiṃ passanto anupubbena khuracakkadharaṃ ekaṃ addasa. Taṃ cakkaṃ padumapupphaṃ viya upaṭṭhāsi. So taṃ āha, ‘‘ambho, idaṃ tayā piḷandhitaṃ padumaṃ mayhaṃ dehī’’ti. Na idaṃ, sāmi, padumaṃ, khuracakkaṃ etanti. So ‘‘vañcesi maṃ tvaṃ, kiṃ mayā padumaṃ na diṭṭhapubba’’nti vatvā ‘‘tvaṃ lohitacandanaṃ vilimpitvā piḷandhanaṃ padumapupphaṃ mayhaṃ na dātukāmo’’ti āha. So cintesi ‘‘ayampi mayā katasadisaṃ kammaṃ katvā tassa phalaṃ anubhavitukāmo’’ti. Atha naṃ ‘‘gaṇha, re’’ti vatvā tassa matthake cakkaṃ khipi. Tena vuttaṃ –

母亲起身说道：“你这儿子啊，对像我这样的母亲做出这种事，还想着‘到了那里就能快乐’，你竟然存着这样的念头！”他乘船出发后第七天，船停住了。那些人说：“这里肯定有个作恶之人，快抽签！”抽签三次都指向他。他们给他一个木筏，把他扔进海里。他来到一个岛屿，和天女们一起享受快乐。虽然她们劝他“不要再往前走了”，但他看到加倍再加倍的快乐，渐渐看见一个带着刀轮的人。那刀轮像莲花一样在他面前显现。他说：“喂，把你头上戴的这朵莲花给我。”对方说：“大人，这不是莲花，是刀轮啊。”他说：“你骗我，难道我没见过莲花吗？你涂了红檀香，不肯把这莲花头饰给我。”那人想：“此人也做了与我类似的业，是来体验这果报的。”于是说：“拿去！”就把刀轮扔到他头上。有偈说道：

‘‘Catubbhi aṭṭhajjhagamā, aṭṭhāhi pica soḷasa;

Soḷasāhi ca bāttiṃsa, atricchaṃ cakkamāsado;

Icchāhatassa posassa, cakkaṃ bhamati matthake’’ti. (jā. 1.1.104;

1.5.103);

由四而得八，由八而十六，由十六而三十二。因过度贪婪，他遭遇了轮盘。为欲望所害之人，轮盘于其头顶旋转。

Soti gehasāmiko bhattā. Purimanayenevāti anuḍahanassa paccayatāya. Tatridaṃ vatthu – kassapabuddhakāle sotāpannassa upāsakassa bhariyā aticāraṃ carati. So taṃ paccakkhato disvā ‘‘kasmā evaṃ karosī’’ti āha. Sā ‘‘sacāhaṃ evarūpaṃ karomi, ayaṃ me sunakho viluppamāno [Pg.172] khādatū’’ti vatvā kālakatā kaṇṇamuṇḍakadahe vemānikapetī hutvā nibbattā divā sampattiṃ anubhavati, rattiṃ dukkhaṃ. Tadā bārāṇasirājā migavaṃ caranto araññaṃ pavisitvā anupubbena kaṇṇamuṇḍakadahaṃ sampatto tāya saddhiṃ sampattiṃ anubhavati. Sā taṃ vañcetvā rattiṃ dukkhaṃ anubhavati. So ñatvā ‘‘kattha nu kho gacchatī’’ti piṭṭhito piṭṭhito gantvā avidūre ṭhito kaṇṇamuṇḍakadahato nikkhamitvā taṃ ‘‘paṭapaṭa’’nti khādamānaṃ ekaṃ sunakhaṃ disvā asinā dvidhā chindi, dve ahesuṃ. Puna chinne cattāro, puna chinne aṭṭha, puna chinne soḷasa ahesuṃ. Sā ‘‘kiṃ karosi, sāmī’’ti āha. So ‘‘kiṃ ida’’nti āha. Sā ‘‘evaṃ akatvā kheḷapiṇḍaṃ bhūmiyaṃ niṭṭhubhitvā pādena ghaṃsāhī’’ti āha. So tathā akāsi. Sunakhā antaradhāyiṃsu. Muṭṭhiyogo kirāyaṃ tassa sunakhantaradhānassa, yadidaṃ kheḷapiṇḍaṃ bhūmiyaṃ niṭṭhubhitvā pādena ghaṃsanaṃ, taṃ divasaṃ tassā kammaṃ khīṇaṃ. Rājā vippaṭisārī hutvā gantuṃ āraddho. Sā ‘‘mayhaṃ, sāmi, kammaṃ khīṇaṃ, mā agamāsī’’ti āha. Rājā assutvāva gato.

他，即家主、丈夫。这里说的“依前例”，是因为不断遭受折磨的缘故。故事是这样的：在迦叶佛时代，一位证得初果的优婆塞，他的妻子行为不检点。他亲眼看见后问：“你为什么做这种事？”她发誓说：“如果我做这种事，就让这狗来撕裂吞食我！”说完她就死了，转生成为无耳湖的女鬼(vemānikapetī)，白天享受福报，夜晚遭受痛苦。当时，波罗奈国王打猎进入森林，逐渐来到无耳湖，与那女鬼一同享乐。她欺骗国王，到了晚上就独自受苦。国王察觉后心想：“她究竟去哪里了？”便悄悄尾随在她身后，在离无耳湖不远的地方停下，看见她从无耳湖出来，一只狗“啪嗒啪嗒”地啃食着她。国王用剑将狗砍成两段，结果变成了两条狗。再次砍去，变成了四条，再次砍去，变成了八条，再次砍去，变成了十六条狗。她问：“我的主人，你在做什么？”国王问：“这是怎么回事？”她说：“不要这样做，往地上吐一口唾沫，再用脚踩上去抹掉。”国王照做了，狗就消失不见了。原来这是使那些狗消失的秘诀，即往地上吐一口唾沫，再用脚踩踏。那天，她的恶业就消尽了。国王心生悔意，打算离开。她说：“我的主人，我的业已消尽，请不要走。”国王没有听从，还是离开了。

Dakkhiṇāti cattāro paccayā dīyamānā dakkhanti etehi hitasukhānīti, taṃ dakkhiṇaṃ arahatīti dakkhiṇeyyo, bhikkhusaṅgho.

“布施”(Dakkhiṇā)是指通过布施四种资具，（施者）将能见到利益与安乐。因此，堪受此布施者被称为“应受施者”(Dakkhiṇeyyo)，即比丘僧伽。

Paṭhamaaggisuttavaṇṇanā niṭṭhitā.

初火经释义终。

4-5. Dutiyaaggisuttādivaṇṇanā

4-5. 第二火经等释义

47-48. Catutthe yaññavāṭaṃ sampādetvā mahāyaññaṃ uddissa saviññāṇakāni aviññāṇakāni ca yaññūpakaraṇāni sajjitānīti āha pāḷiyaṃ ‘‘mahāyañño upakkhaṭo’’ti. Taṃ upakaraṇaṃ tesaṃ tathāsajjananti āha ‘‘upakkhaṭoti paccupaṭṭhito’’ti. Vacchatarasatānīti yuvabhāvappattāni nātibalavavacchasatāni. Te pana vacchā eva honti, na dammā, balībaddā vā. Urabbhāti taruṇameṇḍakā vuccanti. Upanītānīti ṭhapanatthāya upanītāni. Vihiṃsaṭṭhenāti hiṃsanaṭṭhena. Upavāyatūti upagantvā sarīradarathaṃ nibbāpento saṇhasītalā vāto vāyatu. Sesaṃ suviññeyyameva. Pañcame natthi vattabbaṃ.

47-48. 在第四经中，准备好祭祀场地后，为了举行大祭，备办了有情识与无情识的祭祀用具，如巴利语中所说“大祭已备办”。关于此用具，就其如此备办而言，经中说“‘已备办’即已准备妥当”。“数百头小公牛”是指已成年但并非特别强壮的数百头小牛。它们只是小牛，而非已驯服的牛或耕牛。“公羊”是指幼小的公羊。“被牵来”是指为了安置而被牵来。“以伤害之义”即以伤害为目的。“愿凉风吹拂”即愿轻柔凉爽的风吹来，平息身体的灼热。其余易解。第五经无须解说。

Dutiyaaggisuttādivaṇṇanā niṭṭhitā.

第二火经等释义终。

6. Dutiyasaññāsuttavaṇṇanā

6. 第二想经释义

49. Chaṭṭhe [Pg.173] nhāruvilekhananti cammaṃ likhantānaṃ cammaṃ likhitvā chaḍḍitakasaṭaṃ. ‘‘Esohamasmī’’tiādinā ahaṃkaraṇaṃ ahaṅkāro. ‘‘Etaṃ mamā’’ti mamaṃkaraṇaṃ mamaṅkāro. Tenāha ‘‘ahaṅkāradiṭṭhito’’tiādi. Tisso vidhāti seyyasadisahīnavasena tayo mānā. ‘‘Ekavidhena rūpasaṅgaho’’tiādīsu (dha. sa. 584) koṭṭhāso ‘‘vidhā’’ti vutto. ‘‘Kathaṃvidhaṃ sīlavantaṃ vadanti, kathaṃvidhaṃ paññavantaṃ vadantī’’tiādīsu (saṃ. ni. 1.95) pakāro. ‘‘Tisso imā, bhikkhave, vidhā. Katamā tisso? Seyyohamasmīti vidhā’’ti (vibha. 920) ettha māno ‘‘vidhā’’ti vutto. Idhāpi mānova adhippeto. Māno hi vidahanato hīnādivasena tividhā. Tenākārena dahanato upadahanato ‘‘vidhā’’ti vuccati.

49. 第六“筋脉刮削”是指剥皮者剥皮后所弃之皮屑。“这是我”等执取“我”者，称为我执；“这是我的”等执取“我所”者，称为我所执。故说“从我执见”等。三种类别是指依胜、等、劣而生的三种慢。“一种色之摄集”等（《法集论》584）中，“类别”指的是“部分”。“如何称持戒者，如何称有慧者”等（《相应部》1.95）中，“类别”指的是“方式”。“诸比丘，有此三种类别。何为三种？‘我胜’之类别”（《分别论》920），此处将慢称为“类别”。此处亦指慢。慢因其能烧毁，依劣等而有三种。以其能以此方式烧毁、焚烧，故称为“类别”。

Dutiyasaññāsuttavaṇṇanā niṭṭhitā.

第二想经释义终。

7-8. Methunasuttādivaṇṇanā

7-8. 交合经等释义

50-51. Sattame idhāti imasmiṃ loke. Ekaccoti eko. Samaṇo vā brāhmaṇo vāti pabbajjāmattena samaṇo vā, jātimattena brāhmaṇo vā. Dvayaṃdvayasamāpattinti dvīhi dvīhi samāpajjitabbaṃ, methunanti attho. Na heva kho samāpajjatīti sambandho. Ucchādanaṃ ubbaṭṭanaṃ. Sambāhanaṃ parimaddanaṃ. Sādiyatīti adhivāseti. Tadassādetīti ucchādanādiṃ abhiramati. Nikāmetīti icchati. Vittinti tuṭṭhiṃ. Idampi khoti ettha idanti yathāvuttaṃ sādiyanādiṃ khaṇḍādibhāvavasena ekaṃ katvā vuttaṃ. Pi-saddo vakkhamānaṃ upādāya samuccayattho, kho-saddo avadhāraṇattho. Idaṃ vuttaṃ hoti – yadetaṃ brahmacāripaṭiññassa asatipi dvayaṃdvayasamāpattiyaṃ mātugāmassa ucchādananahāpanasambāhanasādiyanādi. Idampi ekaṃsena tassa brahmacariyassa khaṇḍādibhāvāpādanato khaṇḍampi chiddampi sabalampi kammāsampīti. Evaṃ pana khaṇḍādibhāvāpattiyā so aparisuddhaṃ brahmacariyaṃ carati, na parisuddhaṃ, saṃyutto methunasaṃyogena, na [Pg.174] visaṃyutto. Tato cassa na jātiādīhi parimuttīti dassento ‘‘ayaṃ vuccatī’’tiādimāha.

50-51. 在第七处，“于此”指于此世间。“某者”指一人。“沙门或婆罗门”指仅凭出家而为沙门，或仅凭种姓而为婆罗门。“双双结合”指应以二二方式结合，意思是性行为。“不结合”是其关联语。“涂油”指涂抹。“按摩”指揉搓。“接受”指容许。“乐著”指耽著于涂油等事。“希求”指想要。“满足”指喜悦。“此亦”中，“此”指如前所说的接受等事，总括为残缺等状态而说。“亦”字是包含接下来要说的内容的集合义，“确”字是强调义。此谓：即使自称修行梵行者，即使没有双双结合，若与妇女进行涂油、沐浴、按摩、接受等，此亦必然使其梵行导致残缺、破损、有缺漏、混杂、污秽。如是，因有残缺等过失，他所行者为不清净梵行，非清净梵行，与淫欲之束缚相应，非解脱者。由此，他亦不能从出生等中解脱，为显示此义，故说“这被称为”等等。

Sañjagghatīti kilesavasena mahāhasitaṃ hasati. Saṃkīḷatīti kāyasaṃsaggavasena kīḷati. Saṃkelāyatīti sabbaso mātugāmaṃ kelāyanto viharati. Cakkhunāti attano cakkhunā. Cakkhunti mātugāmassa cakkhuṃ. Upanijjhāyatīti upecca nijjhāyati oloketi. Tirokuṭṭanti kuṭṭassa parato. Tathā tiropākāraṃ, ‘‘mattikāmayā bhitti kuṭṭaṃ, iṭṭhakāmayā pākāro’’ti vadanti. Yā kāci vā bhitti porisakā diyaḍḍharatanappamāṇā kuṭṭaṃ, tato adhiko pākāro. Assāti brahmacāripaṭiññassa. Pubbeti vatasamādānato pubbe. Kāmaguṇehīti kāmakoṭṭhāsehi. Samappitanti suṭṭhu appitaṃ sahitaṃ. Samaṅgibhūtanti samannāgataṃ. Paricārayamānanti kīḷantaṃ, upaṭṭhahiyamānaṃ vā. Paṇidhāyāti patthetvā. Sīlenātiādīsu yamaniyamādisamādānavasena sīlaṃ, avītikkamavasena vataṃ. Ubhayampi vā sīlaṃ, dukkaracariyavasena pavattitaṃ vataṃ. Taṃtaṃakiccasammatato vā nivattilakkhaṇaṃ sīlaṃ, taṃtaṃsamādānavato vesabhojanakiccakaraṇādivisesappaṭipatti vataṃ. Sabbathāpi dukkaracariyā tapo. Methunā virati brahmacariyanti evampettha pāḷivaṇṇanā veditabbā. Aṭṭhamaṃ uttānameva.

“戏笑”(sañjagghati)指因烦恼而大笑。“嬉戏”(saṃkīḷati)指以身体接触而游戏。“淫戏”(saṃkelāyati)指完全与妇女调情。“自眼”指自己的眼睛。“他眼”指妇女的眼睛。“凝视”(upanijjhāyati)指靠近仔细观看。“墙外”(tirokuṭṭa)指墙(kuṭṭa)的那一边。“垣外”(tiropākāra)亦然。人们说：“泥做的墙是墙，砖做的墙是垣。”凡高度约一寻半之墙称为墙，超过此者称为垣。“他的”(assa)指持梵行誓愿者的。“先”(pubbe)指在持守誓愿之前。“欲尘”(kāmaguṇa)指欲乐的组成部分。“善系”(samappita)指妥善地结合、具备。“具足”(samaṅgibhūta)指圆满成就。“侍奉”(paricārayamāna)指嬉戏或承事。“希求”(paṇidhāya)指渴望。“戒”(sīla)等句中，以持守禁制等为戒，以不违犯为誓(vata)。二者皆可为戒，以难行之行为誓。或说，远离各各不应作之事为戒，持守各各誓愿如不非时食等特殊行持为誓。总之，难行之行为苦修(tapo)。远离淫欲即是梵行(brahmacariya)。此处巴利语释义应如是理解。第八部分甚为明了。

Methunasuttādivaṇṇanā niṭṭhitā.

交合经等释义终。

9. Dānamahapphalasuttavaṇṇanā

9. 布施大果经释义

52. Navame ‘‘sāhu dāna’’nti dānaṃ detīti ‘‘dānaṃ nāma sādhu sundara’’nti dānaṃ detīti attho. Dānañhi datvā taṃ paccavekkhantassa pāmojjapītisomanassādayo uppajjanti, lobhadosaissāmaccherādayo vidūrībhavanti. Idāni dānaṃ anukūladhammaparibrūhanena paccanīkadhammavidūrīkaraṇena ca bhāvanācittassa upasobhanāya ca parikkhārāya ca hotīti ‘‘alaṅkārabhūtañceva parivārabhūtañca detī’’ti vuttaṃ. Jhānānāgāmī nāma hoti jhānaṃ nibbattetvā [Pg.175] brahmalokūpapannānaṃ ariyānaṃ heṭṭhā anuppajjanato. Imaṃ pecca paribhuñjissāmīti sāpekkhassa dānaṃ paralokaphalāsāya sātisayāya ca pubbācāravasena uppajjamānāya anubhavattā taṇhuttaraṃ nāma hotīti āha ‘‘paṭhamaṃ taṇhuttariyadāna’’nti. Dānaṃ nāma buddhādīhi pasatthanti garuṃ cittīkāraṃ upaṭṭhapetvā dātabbattā ‘‘dutiyaṃ cittīkāradāna’’nti vuttaṃ. Pubbakehi pitupitāmahehi dinnapubbaṃ katapubbaṃ jahāpetuṃ nāma nānucchavikanti attabhāvasabhāgavasena hirottappaṃ paccupaṭṭhapetvā dātabbato ‘‘tatiyaṃ hirottappadāna’’nti vuttaṃ. ‘‘Ahaṃ pacāmi, na ime pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātu’’nti evaṃsaññī hutvā dento niravasesaṃ katvā detīti āha ‘‘catutthaṃ niravasesadāna’’nti. ‘‘Yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññakāni ahesuṃ, evaṃ me ayaṃ dānaparibhogo bhavissatī’’ti evaṃsaññino dānaṃ dakkhiṇaṃ arahesu dātabbato ‘‘pañcamaṃ dakkhiṇeyyadāna’’nti vuttaṃ. ‘‘Imaṃ me dānaṃ dadato cittaṃ pasīdatī’’tiādinā pītisomanassaṃ uppādetvā dentassa dānaṃ somanassabāhullappattiyā somanassupacāraṃ nāma hotīti āha ‘‘chaṭṭhaṃ somanassupavicāradāna’’nti vuttaṃ.

52. 第九，“善哉布施”，意思是“布施确实是善美的”，从而行布施。因为布施后，当回顾此事时，会生起欢喜、欣悦、愉悦等，贪欲、嗔恚、嫉妒、悭吝等则会远离。现在布施能够增长顺益之法、远离违逆之法，既能庄严修行之心，又能作为修行的资粮，所以说“布施犹如庄严，亦如随从”。禅那不还者是指修习禅定后，生于梵天界的圣者，不再下生。怀着“我死后将受用此福报”的期待而施舍，因为这是由于对来世果报的强烈希求以及过去善行的熏习而生起的体验，因此名为“第一以渴爱为上之施”。布施是被佛陀等所赞叹的，应该怀着恭敬心而行施，所以说“第二恭敬施”。祖先父辈曾经行布施，如果废弃不施是不恰当的，应该怀着与自身相应的惭愧心而行施，所以说“第三惭愧施”。“我亲自烹调，他们没有烹调，我作为烹调者不应该不给没有烹调的人布施”，这样想着，就尽己所有地行布施，所以说“第四无余施”。“就像古代仙人举行盛大的祭祀一样，我现在的布施也应当如此”，这样想着，应该向值得接受供养的人行布施，所以说“第五应供施”。“我行此布施时，内心生起清净的信心”等等，因为生起欣悦和愉悦而行施，因为喜悦特别多，所以称为“第六喜悦相应施”。

Dānamahapphalasuttavaṇṇanā niṭṭhitā.

布施大果经释义终。

10. Nandamātāsuttavaṇṇanā

10. 难陀母经释义

53. Dasame ‘‘vutthavasso pavāretvā…pe… nikkhamī’’ti aṅguttarabhāṇakānaṃ matenetaṃ vuttaṃ. Majjhimabhāṇakā pana vadanti ‘‘bhagavā upakaṭṭhāya vassūpanāyikāya jetavanato bhikkhusaṅghaparivuto cārikaṃ nikkhami. Teneva ca akāle nikkhantattā kosalarājādayo vāretuṃ ārabhiṃsu. Pavāretvā hi caraṇaṃ buddhāciṇṇa’’nti. Puṇṇāya sammāpaṭipattiṃ paccāsīsanto bhagavā ‘‘mama nivattanapaccayā tvaṃ kiṃ karissasī’’ti āha. Puṇṇāpi…pe… pabbajīti ettha seṭṭhi ‘‘puṇṇāya bhagavā nivattito’’ti sutvā taṃ bhujissaṃ katvā dhītuṭṭhāne ṭhapesi. Sā pabbajjaṃ yācitvā pabbaji, pabbajitvā vipassanaṃ ārabhi. Athassā satthā āraddhavipassakabhāvaṃ ñatvā imaṃ obhāsagāthaṃ vissajjesi –

53. 第十，“已满雨期安居，自恣后……离开”，这是《增支部》诵者的观点。然而，中部诵者说：“世尊在雨季安居临近时，与比丘僧团一起从祇陀林出发游行。正因为在不合时宜的时候出发，憍萨罗王等人才开始劝阻。因为诸佛的习惯是在自恣之后才游行。”世尊期望富那(Puṇṇā)能如实修行，便问：“因我返回之故，你将如何？”富那也……出家了。此处，长者听闻“世尊为富那而返回”后，便让她解脱奴隶身份，待之如女。她请求出家后便出家了，出家后开始修习观(vipassanā)。导师了知她已开始修习观，便说出这首光明偈：

‘‘Puṇṇe [Pg.176] pūrassu saddhammaṃ, cando pannaraso yathā;

Paripuṇṇāya paññāya, dukkhassantaṃ karissasī’’ti. (therīgā. 3);

普娜，愿你充满正法，犹如十五圆月；以圆满的智慧，你将终结诸苦。

Sā gāthāpariyosāne arahattaṃ patvā abhiññātā sāvikā ahosi. Sesamettha suviññeyyameva.

在偈颂结束时，她证得阿罗汉果，成为一位知名的女弟子。其余部分在此处很容易理解。

Nandamātāsuttavaṇṇanā niṭṭhitā.

《难陀母经》释义终。

Mahāyaññavaggavaṇṇanā niṭṭhitā.

大祭品释义终。

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

初五十经篇终。

6. Abyākatavaggo

6. 无记品

1-2. Abyākatasuttādivaṇṇanā

1-2. 无记经等释义

54-55. Chaṭṭhavaggassa paṭhamaṃ suviññeyyameva. Dutiye atīte attabhāve nibbattakaṃ kammanti ‘‘purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo’’ti evamāgataṃ saparikkhāraṃ pañcavidhaṃ kammavaṭṭamāha. Etarahi me attabhāvo na siyāti viññāṇanāmarūpasaḷāyatanaphassavedanāsahitaṃ paccuppannaṃ pañcavidhaṃ vipākavaṭṭamāha. Yaṃ atthikanti yaṃ paramatthato vijjamānakaṃ. Tenāha ‘‘bhūta’’nti. Tañhi paccayanibbattatāya ‘‘bhūta’’nti vuccati. Taṃ pajahāmīti tappaṭibaddhacchandarāgappahānena tato eva āyatiṃ anuppattidhammatāpādanavasena pajahāmi pariccajāmi. Haritantanti (ma. ni. aṭṭha. 1.303) haritameva. Anta-saddena padavaḍḍhanaṃ kataṃ yathā ‘‘vanantaṃ suttanta’’nti, allatiṇādīni āgamma nibbāyatīti attho. Pathantanti mahāmaggaṃ. Selantanti pabbataṃ. Udakantanti udakaṃ. Ramaṇīyaṃ vā bhūmibhāganti tiṇagumbādirahitaṃ vivittaṃ abbhokāsabhūmibhāgaṃ. Anāhārāti apaccayā nirupādānā. Sesamettha uttānameva.

54-55. 第六品的第一经很容易理解。第二经说及过去生中产生之业，即“于前业有，痴为无明，造作为行，爱欲为爱，执取为取，思为有”，如此宣说了具足附属条件的五种业轮(kammavaṭṭa)。‘如今愿我此身不再有’，是指识、名色、六处、触、受所摄的现在五种异熟轮(vipākavaṭṭa)。‘有’是指胜义上真实存在之物。因此说‘已有的’(bhūta)。因为它由因缘所生，所以称为‘已有的’。‘我今舍弃它’，就是通过断除与之相应的欲贪，从而使之未来不再生起，以此方式舍弃、放弃。‘Haritantaṃ’就是‘haritaṃ’(青翠)。‘anta’字是增字，例如‘vanantaṃ’(林边)和‘suttantaṃ’(经)。其意思是依附青草等而得到清凉。‘Pathantaṃ’就是大道。‘Selantaṃ’就是山。‘Udakantaṃ’就是水。‘可悦乐地’是指没有草丛等、寂静的空旷地带。‘Anāhārā’(无食)是指无因、无取。其余部分在此处意义浅显。

Abyākatasuttādivaṇṇanā niṭṭhitā.

《无记经》等释义终。

3. Tissabrahmāsuttavaṇṇanā

3. 帝须梵天经释义

56. Tatiye [Pg.177] vivittāni tādisāni pana pariyantāni atidūrāni hontīti āha ‘‘antimapariyantimānī’’ti. Ante bhavāni antimāni, antimāniyeva pariyantimāni. Ubhayenapi atidūrataṃ dasseti. Samannāhāre ṭhapayamānoti indriyaṃ samākārena vattento indriyasamataṃ paṭipādento nāma hoti. Vipassanācittasampayutto samādhi, satipi saṅkhāranimittāvirahe niccanimittādivirahato ‘‘animitto’’ti vuccatīti āha ‘‘animittanti balavavipassanāsamādhi’’nti.

56. 第三经说“极边远者”(antimapariyantimāni)，意思是说那些寂静处确实极其遥远。“在尽头处产生”是终极，“终极”就是边远。这两者都显示了（寂静处）过于遥远。所谓“安住于平等摄受”，是指以平等的方式运作诸根，从而实践诸根的平等。与观(vipassanā)相应的定，即使存在诸行之相，也因为缺少常相等相，所以被称为“无相”。故说“无相，即强有力的观定”。

Tissabrahmāsuttavaṇṇanā niṭṭhitā.

《帝须梵天经》释义终。

4-7. Sīhasenāpatisuttādivaṇṇanā

4-7. 狮子将军经等释义

57-60. Catutthe kucchito ariyo kadariyo. Thaddhamacchariyasadisaṃ hi kucchitaṃ sabbanihīnaṃ natthi sabbakusalānaṃ ādibhūtassa nisedhanato. Sesamettha pañcamādīni ca uttānatthāneva.

57-60. 第五十七至六十段 第四经中“被呵责的圣者”指吝啬者。确实没有比顽固的悭吝更可憎、更卑劣的了，因为它否定了一切善的开端。其余第五经等的意义都很明显。

Sīhasenāpatisuttādivaṇṇanā niṭṭhitā.

《狮子将军经》等释义终。

8. Pacalāyamānasuttavaṇṇanā

8. 瞌睡经释义

61. Aṭṭhame ālokasaññaṃ manasi kareyyāsīti divā vā rattiṃ vā sūriyapajjotacandamaṇiādīnaṃ ālokaṃ ‘‘āloko’’ti manasi kareyyāsi. Idaṃ vuttaṃ hoti – sūriyacandālokādiṃ divā rattiñca upaladdhaṃ yathāladdhavaseneva manasi kareyyāsi, citte ṭhapeyyāsi. Yathā te subhāvitālokakasiṇassa viya kasiṇāloko yadicchakaṃ yāvadicchakañca so āloko rattiyaṃ upatiṭṭhati, yena tattha divāsaññaṃ ṭhapeyyāsi, divā viya vigatathinamiddhova bhaveyyāsīti. Tenāha ‘‘yathā divā tathā ratti’’nti. Iti vivaṭena cetasāti evaṃ apihitena cittena thinamiddhapidhānena apihitattā. Apariyonaddhenāti samantato anonaddhena asañchāditena. Sahobhāsanti sañāṇobhāsaṃ. Thinamiddhavinodanaālokopi vā hotu kasiṇālokopi [Pg.178] vā parikammālokopi vā, upakkilesāloko viya sabboyaṃ āloko ñāṇasamuṭṭhānovāti. Yesaṃ akaraṇe puggalo mahājāniyo hoti, tāni avassaṃ kātabbāni. Yāni akātumpi vaṭṭanti, sati samavāye kātabbato tāni karaṇīyānīti āha ‘‘itarāni karaṇīyānī’’ti. Atha vā kattabbāni kammāni karaṇaṃ arahantīti karaṇīyāni. Itarāni kiccānītipi vadanti.

61. 第八，“应作意光明想”：无论是白天或夜晚，对于日光、月光、宝珠光等光明，都应当作意为‘光明’。这就是说——对于昼夜所见的日月光明等，应当如实认知而作意，将此置于心中。就像善修光明遍(kasiṇa)的人，他的遍处光明能随其所愿，在夜间持续显现，使他生起白昼之想，如同白天般没有昏沉睡眠。因此说‘如昼即夜’。“这样以开阔的心”，是说心不被昏沉睡眠的覆盖物所遮蔽。“不被包裹”，即完全不被遮蔽、不被覆盖。“与光明俱”，即与智光明俱。无论是消除昏沉睡眠的光明，或是遍处光明，或是预备光明，所有这些光明都是由智慧生起的，不像（观的）杂染光明。那些一个人若不实行就会有大损失的事，是必须做的。那些即使不做也无妨，但在因缘具足时应当做的，经中说为“其余应做的”。或者说，应做之事值得去做，故称“应做的”。其余的也称为“事务”。

Ādinayappavattā viggāhikakathāti ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi. Cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti (dī. ni. 1.18; ma. ni. 3.41) evaṃpavattā kathā. Tattha sahitaṃ meti (dī. ni. aṭṭha. 1.18) mayhaṃ vacanaṃ sahitaṃ siliṭṭhaṃ, atthayuttaṃ kāraṇayuttanti attho. Sahitanti vā pubbāparāviruddhaṃ. Asahitaṃ teti tuyhaṃ vacanaṃ asahitaṃ asiliṭṭhaṃ. Adhiciṇṇaṃ te viparāvattanti yaṃ tuyhaṃ dīgharattāciṇṇavasena suppaguṇaṃ, taṃ mayhaṃ ekavacaneneva viparāvattaṃ parivattitvā ṭhitaṃ, na kiñci jānāsīti attho. Āropito te vādoti mayā tava vāde doso āropito. Cara vādappamokkhāyāti dosamocanatthaṃ cara vicara, tattha tattha gantvā sikkhāti attho. Nibbeṭhehi vā sace pahosīti atha sayaṃ pahosi, idāni eva nibbeṭhehīti attho.

争论性的言论是指这样的言论：“你不懂这法和律，我懂这法和律；你怎么会懂这法和律？你行的是邪道，我行的是正道；我说得有道理，你说得没道理；该先说的你却后说，该后说的你却先说；你长期熟习的都被颠倒了；你的论点已被驳倒；你已被制伏。去为你的论点求解脱吧，如果能行就反驳吧。”（长部·戒蕴品1.18；中部·根本法门品3.41）这就是争论性的言论。其中“我说得有道理”意思是：我的话连贯流畅，符合意义，理由充分。“有道理”也可以指前后没有矛盾。“你说得没道理”意思是：你的话不连贯不流畅。“你长期熟习的都被颠倒了”意思是：你长久以来熟习的内容，被我一句话就完全颠倒了，你什么都不知道。“你的论点已被驳倒”意思是：我已在你的论点中指出了过失。“去为你的论点求解脱吧”意思是：为了摆脱过失而去各处游走学习。“如果能行就反驳吧”意思是：如果你自己现在有能力，就请立即反驳。

Taṇhā sabbaso khīyanti etthāti taṇhāsaṅkhayo, tasmiṃ. Taṇhāsaṅkhayeti ca idaṃ visaye bhummanti āha ‘‘taṃ ārammaṇaṃ katvā’’ti. Vimuttacittatāyāti sabbasaṃkilesehi vippayuttacittatāya. Aparabhāge paṭipadā nāma ariyasaccābhisamayo. Sā sāsanacārigocarā paccattaṃ veditabbatoti āha ‘‘pubbabhāgappaṭipadaṃ saṃkhittena desethāti pucchatī’’ti. Akuppadhammatāya khayavayasaṅkhātaṃ antaṃ atītāti accantā, so eva aparihāyanasabhāvattā accantā niṭṭhā assāti accantaniṭṭhā. Tenāha ‘‘ekantaniṭṭho satataniṭṭhoti attho’’ti. Na hi paṭividdhassa [Pg.179] lokuttaradhammassa dassannaṃ kuppannaṃ nāma atthi. Accantameva catūhi yogehi khemo etassa atthīti accantayogakkhemī. Maggabrahmacariyassa vusitattā tassa ca aparihāyanasabhāvattā accantaṃ brahmacārīti accantabrahmacārī. Tenāha ‘‘niccabrahmacārīti attho’’ti. Pariyosānanti maggabrahmacariyapariyapariyosānaṃ vaṭṭadukkhapariyosānañca.

“贪爱在此完全灭尽”，故称“贪尽”(taṇhāsaṅkhayo)，即在此处。称“于贪尽”，此处的方位格是作为所缘，故说“以之为所缘”。“心解脱”即心已完全脱离一切烦恼。“后分道”名为圣谛现观。这教法行境需亲自体证，故说“他问道：‘请简要解说前分道行’”。由于不动法性已超越称为尽灭的终点，故称究竟；因其永不退转的性质，其成就为究竟，故称究竟成就。所以说“意为彻底成就、恒常成就”。已证悟出世间法的人，其见地绝不会动摇。于此人，从四种轭中究竟解脱之安稳存在，故称究竟安稳者。因圆满修习道梵行且具有永不退转的性质，故称究竟梵行者。所以说“意为恒常梵行者”。“终极”指道梵行之终极与轮回苦之终极。

Pañcakkhandhāti pañcupādānakkhandhā. Sakkāyasabbañhi sandhāya idha ‘‘sabbe dhammā’’ti vuttaṃ vipassanāvisayassa adhippetattā. Tasmā āyatanadhātuyopi taggatikā eva daṭṭhabbā. Tenāha bhagavā ‘‘nālaṃ abhinivesāyā’’ti. Na yuttā abhinivesāya ‘‘etaṃ mama, eso me attā’’ti ajjhosānāya. ‘‘Alameva nibbindituṃ alaṃ virajjitu’’ntiādīsu (dī. ni. 2.272; saṃ. ni. 2.124, 128, 134, 143) viya alaṃ-saddo yuttatthopi hotīti āha ‘‘na yuttā’’ti. Sampajjantīti bhavanti. Yadipi ‘‘tatiyā catutthī’’ti idaṃ visuddhidvayaṃ abhiññāpaññā, tassa pana sapaccayanāmarūpadassanabhāvato sati ca paccayapariggahe sapaccayattā aniccanti, nāmarūpassa aniccatāya dukkhaṃ, dukkhañca anattāti atthato lakkhaṇattayaṃ supākaṭameva hotīti āha ‘‘aniccaṃ dukkhaṃ anattāti ñātapariññāya abhijānātī’’ti. Tatheva tīraṇapariññāyāti iminā aniccādibhāvena nālaṃ abhinivesāyāti nāmarūpassa upasaṃharati, na abhiññāpaññānaṃ sambhāradhammānaṃ. Purimāya hi atthato āpannaṃ lakkhaṇattayaṃ gaṇhāti salakkhaṇasallakkhaṇaparattā tassā. Dutiyāya sarūpato tassā lakkhaṇattayāropanavasena sammasanabhāvato. Ekacittakkhaṇikatāya abhinipātamattatāya ca appamattakampi. Rūpapariggahassa oḷārikabhāvato arūpapariggahaṃ dasseti. Dassento ca vedanāya āsannabhāvato, visesato sukhasārāgitāya, bhavassādagadhitamānasatāya ca therassa vedanāvasena nibbattetvā dasseti.

五蕴即五取蕴。此处说“一切法”，是针对有身的全部，因为意指其为观(vipassanā)的所缘。因此，处与界也应被视为同类。故世尊说：“不足以执取。”不应执取为“此是我所，此是我”而沉溺。如在“足以厌离，足以离贪”等句中，“alaṃ”一词亦有“适合”之义，因此说“不应”。“成就”(sampajjanti)即“有”(bhavanti)。虽然“第三、第四”这两种清净是神通智(abhiññāpaññā)，然而，由于能见有缘的名色，且在把握诸缘时，因其有缘而知无常；由名色无常故苦，苦故无我。因此，从义理上，三相极为显明，故说“以知遍知(ñātapariññā)了知无常、苦、无我”。同样，在审察遍知(tīraṇapariññā)中，以此无常等相状，而总结名色“不足以执取”，并非针对神通智的资粮法。因为前者从义理上把握已达的三相，因其专注于自相与共相；后者则从自性上，通过将三相加于其上的方式来审察。因其仅为一刹那心，仅为一瞬间的冲击，故亦甚微。因色法的把握较为粗显，故开示无色法的把握。开示时，因受最为切近，且长老特别对乐受有强烈的贪著，心执著于有味，故以受的方式来阐明开示。

Khayavirāgoti khayasaṅkhāto virāgo saṅkhārānaṃ palujjanā. Yaṃ āgamma sabbaso saṅkhārehi virajjanā hoti, taṃ nibbānaṃ accantavirāgo. Nirodhānupassimhipīti nirodhānupassipadepi. Eseva nayoti atidisitvā taṃ [Pg.180] ekadesena vivaranto ‘‘nirodhopi hi…pe… duvidhoyevā’’ti āha. Khandhānaṃ pariccajanaṃ tappaṭibaddhakilesappahānavasenāti yenākārena vipassanā kilese pajahati, tenākārena taṃnimittakkhandhe ca pajahatīti vattabbataṃ arahatīti āha ‘‘sā hi…pe… vossajjatī’’ti. Ārammaṇatoti kiccasādhanavasena ārammaṇakaraṇato. Evañhi maggato aññesaṃ nibbānārammaṇānaṃ pakkhandanavossaggābhāvo siddhova hoti. Pariccajanena pakkhandanena cāti dvīhipi vā kāraṇehi. Soti maggo. Sabbesaṃ khandhānaṃ vossajjanaṃ tappaṭibaddhasaṃkilesappahānena daṭṭhabbaṃ. Yasmā vā vipassanācittaṃ pakkhandatīti maggasampayuttacittaṃ sandhāyāha. Maggo ca samucchedavasena kilese khandhe ca pariccajati, tasmā yathākkamaṃ vipassanāmaggānañca vasena pakkhandanapariccāgavossaggāpi veditabbā. Tadubhayasamaṅgīti vipassanāsamaṅgī maggasamaṅgī ca. ‘‘Aniccānupassanāya niccasaññaṃ pajahatī’’tiādivacanato (paṭi. ma. 1.52) hi yathā vipassanāya kilesānaṃ pariccāgappaṭinissaggo labbhati, evaṃ āyatiṃ tehi kilesehi uppādetabbakkhandhānampi pariccāgapaṭinissaggo vattabbo. Pakkhandanapaṭinissaggo pana magge labbhamānāya ekantakāraṇabhūtāya vuṭṭhānagāminivipassanāya vasena veditabbo. Magge pana tadubhayampi ñāyāgatameva nippariyāyatova labbhamānattā. Tenāha ‘‘tadubhayasamaṅgīpuggalo’’tiādi. Pucchantassa ajjhāsayavasena ‘‘na kiñci loke upādiyatī’’ti ettha kāmupādānavasena upādiyanaṃ paṭikkhipatīti āha ‘‘taṇhāvasena na upādiyatī’’ti. Taṇhāvasena vā asati upādiyane diṭṭhivasena upādiyanaṃ anavakāsamevāti ‘‘taṇhāvasena’’icceva vuttaṃ. Na parāmasatīti nādiyati. Diṭṭhiparāmāsavasena vā ‘‘nicca’’ntiādinā na parāmasati. Saṃkhitteneva kathesīti tassa ajjhāsayavasena papañcaṃ akatvā kathesi.

“灭尽离贪”(khayavirāgo)是名为“灭尽”的离贪，即诸行的毁坏。依靠它而完全从一切行中离染，那作为究竟离贪的，是涅槃。“于灭随观中”(nirodhānupassimhi)也是如此。类推“此即是理趣”后，部分地阐释它而说：“灭亦实有……乃至……两种。”诸蕴的舍弃，是依于断除其相关烦恼的方式，意即观(vipassanā)以何种方式断除烦恼，也以何种方式断除作为其所缘的诸蕴，堪称此说，故云：“彼实……乃至……舍弃。”“从所缘上”，是因其以成就作用的方式而作为所缘。这样，除了道以外，其他以涅槃为所缘者，其跃入与舍弃的不存在，便得以成立。或者，以舍弃与跃入这两种原由。“彼”(so)即道。一切蕴的舍弃，应被视为断除其相关的杂染。或者，因为说“观心跃入”，是针对与道相应的心。道以根断的方式舍弃烦恼与诸蕴，因此，应知跃入、舍弃与舍离，也依次通过观与道的方式而有。“具足彼二者”(tadubhayasamaṅgī)即具足观与具足道。如“以无常随观断除常想”等语（《无碍解道》1.52），在观中可得烦恼的舍弃与舍离，同样，对于未来将由那些烦恼所生的诸蕴，其舍弃与舍离也应被了知。而跃入与舍离，则应通过在道中获得的、作为唯一原因的、导向出离的观(vuṭṭhānagāminivipassanā)来理解。在道中，此二者皆依理趣而得，因其是无间获得的。因此说“具足彼二者的个人”(tadubhayasamaṅgīpuggala)等。依提问者的意乐，对于“于世间无所执取”，此处是遮止以欲取的方式执取，故说“不以贪爱执取”。或者，在没有以贪爱执取时，以见执取便毫无机会，因此只说“以贪爱”。“不触”(na parāmasati)即不执取。或者，不以见取的方式触著“常”等。“仅简略而说”，即依其意乐，不作戏论而说。

Pacalāyamānasuttavaṇṇanā niṭṭhitā.

昏沉经释义终。

9. Mettasuttavaṇṇanā

9. 慈经释义

62. Navame mā, bhikkhave, puññānanti (itivu. aṭṭha. 62) ettha māti paṭisedhe nipāto. Puñña-saddo ‘‘kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī’’tiādīsu [Pg.181] (dī. ni. 3.80) puññaphale āgato. ‘‘Avijjāgatoyaṃ, bhikkhave, purisapuggalo puññañce saṅkhāraṃ abhisaṅkharotī’’tiādīsu (saṃ. ni. 2.51) kāmarūpāvacarasucaritesu. ‘‘Puññūpagaṃ hoti viññāṇa’’ntiādīsu (saṃ. ni. 2.51) sugativisesabhūte upapattibhave. ‘‘Tīṇimāni, bhikkhave, puññakiriyavatthūni dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthū’’tiādīsu (itivu. 60; dī. ni. 3.305; a. ni. 8.36) kusalacetanāyaṃ. Idha pana tebhūmakakusaladhamme veditabbo. Bhāyitthāti ettha duvidhaṃ bhayaṃ ñāṇabhayaṃ, sārajjabhayanti. Tattha ‘‘yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjantī’’ti (a. ni. 4.33) āgataṃ ñāṇabhayaṃ. ‘‘Ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso’’tiādīsu (dī. ni. 2.318) āgataṃ sārajjabhayaṃ. Idhāpi sārajjabhayameva. Ayañhettha attho – bhikkhave, dīgharattaṃ kāyavacīsaṃyamo vattappaṭivattapūraṇaṃ ekāsanaṃ ekaseyyaṃ indriyadamo dhutadhammehi cittassa niggaho satisampajaññaṃ kammaṭṭhānānuyogavasena vīriyārambhoti evamādīni yāni bhikkhunā nirantaraṃ pavattetabbāni puññāni, tehi mā bhāyittha, mā bhayaṃ santāsaṃ āpajjittha. Ekaccassa diṭṭhadhammasukhassa uparodhabhayena samparāyikanibbānasukhadāyakehi puññehi mā bhāyitthāti. Nissakke idaṃ sāmivacanaṃ.

62. 第九，于“诸比丘，莫畏惧功德”（《如是语》义注 62）中，“莫”(mā)为否定义的不变词。“功德”(puñña)一词，在“诸比丘，因受持善法，此功德增长”等处（《长部》3.80），指功德之果；在“诸比丘，此为无明所覆之个人，若造作福行”等处（《相应部》2.51），指欲界、色界善行；在“识至福德处”等处（《相应部》2.51），指生为善趣之殊胜有；在“诸比丘，此等为三福业事：施类福业事，戒类福业事，修类福业事”等处（《如是语》60；《长部》3.305；《增支部》8.36），指善思。然于此处，应理解为三地善法。于“应畏惧”(bhāyittha)中，有智惧与怯惧两种怖畏。其中，如“诸比丘，彼等长寿、有色、多乐、长住于高广天宫之天神，闻如来所说之法，多亦生起怖畏、悚惧、惊慌”（《增支部》4.33）中所说，为智惧。如“实有怖畏，实有战栗，实有毛骨悚然”等处（《长部》2.318）中所说，为怯惧。此处亦为怯惧。此中义理如下：诸比丘，比丘应恒常行持的功德，如长期守护身语、圆满大小诸务、一座食、一卧、调伏诸根、以头陀法制伏其心、正念正知、以致力业处而发起精进等，对这些功德，莫畏惧，莫生怖畏惊慌。此谓：莫因畏惧现法乐受损，而畏惧能带来后世与涅槃之乐的功德。此是自在者之言。

Idāni tato abhāyitabbabhāve kāraṇaṃ dassento ‘‘sukhasseta’’ntiādimāha. Tattha sukha-saddo ‘‘sukho buddhānamuppādo, sukhā virāgatā loke’’tiādīsu (dha. pa. 194) sukhamūle āgato. ‘‘Yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkanta’’ntiādīsu (saṃ. ni. 3.60) sukhārammaṇe. ‘‘Yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva sukhā saggā’’tiādīsu (ma. ni. 3.255) sukhapaccayaṭṭhāne. ‘‘Sukho puññassa uccayo’’tiādīsu (dha. pa. 118) sukhahetumhi. ‘‘Diṭṭhadhammasukhavihārā ete dhammā’’tiādīsu (ma. ni. 1.82) abyāpajje. ‘‘Nibbānaṃ paramaṃ sukha’’ntiādīsu (ma. ni. 2.215; dha. pa. 203, 204) nibbāne. ‘‘Sukhassa ca pahānā’’tiādīsu (dī. ni. 1.232; ma. ni. 1.271; saṃ. ni. 2.152) sukhavedanāyaṃ. ‘‘Adukkhamasukhaṃ santaṃ, sukhamicceva bhāsita’’ntiādīsu (saṃ. ni. 4.253; itivu. 53) upekkhāvedanāyaṃ. ‘‘Dvepi [Pg.182] mayā, ānanda, vedanā vuttā pariyāyena sukhā vedanā dukkhā vedanā’’tiādīsu (ma. ni. 2.89) iṭṭhasukhesu. ‘‘Sukho vipāko puññāna’’ntiādīsu (peṭako. 23) iṭṭhavipāke. Idhāpi iṭṭhavipāke eva daṭṭhabbo. Iṭṭhassātiādīsu icchitabbato ceva aniṭṭhappaṭipakkhato ca iṭṭhassa. Kamanīyato manasmiñca kamanato pavisanato kantassa. Piyāyitabbato santappanato ca piyassa. Mananīyato manassa vaḍḍhanato ca manāpassāti attho veditabbo. Yadidaṃ puññānīti puññānīti yadidaṃ vacanaṃ, etaṃ sukhassa iṭṭhassa vipākassa adhivacanaṃ nāmaṃ. Sukhassetaṃ yadidaṃ puññānīti phalena kāraṇassa abhedopacāraṃ vadati. Tena katūpacitānaṃ puññānaṃ avassaṃbhāviphalaṃ sutvā appamattena sakkaccaṃ puññāni kattabbānīti puññakiriyāyaṃ niyojeti, ādarañca nesaṃ tattha uppādeti.

现在，为说明其无可畏惧之理，而说“此是乐”等。于此，“乐”一词，于“诸佛出世乐，世间离贪乐”等句(法句194)中，作“乐之根本”解。于“摩诃离(Mahāli)，色是乐，随顺于乐，倾向于乐”等句(相应部3.60)中，作“乐所缘”解。于“诸比丘，天界之乐，难以言说”等句(中部3.255)中，作“乐之缘由”解。于“积福是乐”等句(法句118)中，作“乐之因”解。于“此等法为现法乐住”等句(中部1.82)中，作“无恼害”解。于“涅槃是至上乐”等句(中部2.215；法句203, 204)中，作“涅槃”解。于“舍离乐”等句(长部1.232；中部1.271；相应部2.152)中，作“乐受”解。于“不苦不乐是寂静，亦说为是乐”等句(相应部4.253；如是语53)中，作“舍受”解。于“阿难(Ānanda)，我曾方便说二受：乐受与苦受”等句(中部2.89)中，作“可意之乐”解。于“福德之果报是乐”等句(藏论23)中，作“可意果报”解。于此处，亦应理解为“可意果报”。“可意”(iṭṭha)者，因其值得期望，且为不可意之对立面；“可爱”(kanta)者，因其令人喜爱，且能进入内心；“喜爱”(piya)者，因其应被喜爱，且能使人满足；“称心”(manāpa)者，因其值得忆念，且能增长心意。应如是了知其义。所谓“福德”一词，即是“乐”，亦即“可意果报”的同义词。“此乐即是福德”之说，是以果称因，视其无别的一种譬喻说法。是故，听闻所作、所积之福德必有其果报后，此说能策励人于福业，令其不放逸、恭敬地行作福德，并于此生起敬重之心。

Idāni attanā sunettakāle katena puññakammena dīgharattaṃ paccanubhūtaṃ bhavantarappaṭicchannaṃ uḷārataraṃ puññavipākaṃ udāharitvā tamatthaṃ pākaṭataraṃ karonto ‘‘abhijānāmi kho panāha’’ntiādimāha. Tattha abhijānāmīti abhivisiṭṭhena ñāṇena jānāmi, paccakkhato bujjhāmi. Dīgharattanti cirakālaṃ. Puññānanti dānādīnaṃ kusaladhammānaṃ. Satta vassānīti satta saṃvaccharāni. Mettacittanti mijjatīti mettā, siniyhatīti attho. Mitte bhavā, mittassa vā esā pavattītipi mettā. Lakkhaṇādito pana hitākārappavattilakkhaṇā, hitūpasaṃhārarasā, āghātavinayapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Byāpādūpasamo etissā sampatti, sinehasambhavo vipatti. Mettacittaṃ bhāvetvāti mettāsahagataṃ cittaṃ, cittasīsena samādhi vuttoti mettāsamādhiṃ metābrahmavihāraṃ uppādetvā ceva vaḍḍhetvā ca.

现在，为使此义更为明显，他举出自己于善眼(Sunetta)时期所作福业，以及长久以来所体验、为他生所覆的更殊胜福报为例，而说“我亲知”等。于此，“我亲知”(abhijānāmi)即是以殊胜之智而知，由亲证而觉。“长久以来”(dīgharattaṃ)即是长时间。“福德”(puññānaṃ)是指布施等善法。“七年”(satta vassāni)即七个年头。“慈心”(mettācittaṃ)，柔和故为慈(mettā)，此为慈爱之义。亦可说“于友中生”(mitte bhavā)，或“此是友之所行”(mittassa pavattī)，故名为慈。从相、味等上说，慈心以饶益行相为特征，以带来利益为作用(味)，以调伏瞋恚为现起(现状)，以见众生可爱为近因(足处)。瞋恚止息是其成就，情爱产生是其过患。“修习慈心”(mettācittaṃ bhāvetvā)即是与慈相应之心；以心为首故说为定，是故此指生起并增长慈定，即慈梵住。

Satta saṃvaṭṭavivaṭṭakappeti satta mahākappe. Saṃvaṭṭavivaṭṭaggahaṇeneva hi saṃvaṭṭaṭṭhāyivivaṭṭaṭṭhāyinopi gahitā. Imaṃ lokanti kāmalokaṃ. Saṃvaṭṭamāne sudanti saṃvaṭṭamāne, sudanti nipātamattaṃ, vipajjamāneti attho. ‘‘Varasaṃvattaṭṭhāne suda’’ntipi paṭhanti. Kappeti kāle. Kappasīsena hi kālo vutto, kāle khīyamāne sabbopi khīyateva. Yathāha – ‘‘kālo [Pg.183] ghasati bhūtāni, sabbāneva sahattanā’’ti (jā. 1.2.190). ‘‘Ābhassarūpago homī’’ti vuttattā tejosaṃvaṭṭavasenettha kappavuṭṭhānaṃ veditabbaṃ. Ābhassarūpagoti tattha paṭisandhiggahaṇavasena ābhassarabrahmalokaṃ upagacchāmīti ābhassarūpago homi. Vivaṭṭamāneti saṇṭhahamāneti attho. Suññaṃ brahmavimānaṃ upapajjāmīti kassaci sattassa tattha nibbattassa abhāvato suññaṃ yaṃ paṭhamajjhānabhūmisaṅkhātaṃ brahmavimānaṃ ādito nibbattati, taṃ paṭisandhiggahaṇavasena upapajjāmi upemi.

七个成坏劫(saṃvaṭṭavivaṭṭakappa)，即七个大劫(mahākappa)。仅以“成坏”(saṃvaṭṭavivaṭṭa)一词，即已包含坏住劫(saṃvaṭṭaṭṭhāyī)与成住劫(vivaṭṭaṭṭhāyī)。“此世间”(imaṃ lokaṃ)指欲界(kāmaloka)。“正在坏灭时”(saṃvaṭṭamāne su)，其中“su”仅为助词，意为“正在毁坏”(vipajjamāne)。亦有读作“于最胜成坏住时”(varasaṃvattaṭṭhāne su)者。“劫”(kappa)指时间。此乃以劫为首而说时间，时间耗尽时，一切亦随之耗尽。如偈所说：“时间吞噬诸有情，连同其自身。”因说“我往生光音天(ābhassarūpago homi)”，故知此处劫之毁坏乃因火灾。“往生光音天”者，即以结生而往生光音梵天界(ābhassarabrahmaloka)。“正在形成时”(vivaṭṭamāne)，意为“正在成立”(saṇṭhahamāne)。“我往生于空梵宫”(suññaṃ brahmavimānaṃ upapajjāmi)，即因无任何有情先生于彼处而空，最初生起的是名为初禅地(paṭhamajjhānabhūmi)的梵宫，我以结生而往生其中。

Brahmāti kāmāvacarasattehi visiṭṭhaṭṭhena tathā tathā brūhitaguṇatāya brahmavihārato nibbattanaṭṭhena ca brahmā. Brahmapārisajjabrahmapurohitehi mahanto brahmāti mahābrahmā, tato eva te abhibhavitvā ṭhitattā abhibhū. Tehi na kenacipi guṇena abhibhūtoti anabhibhūto. Aññadatthūti ekaṃsavacane nipāto. Dassanato daso, atītānāgatapaccuppannānaṃ dassanasamattho abhiññāñāṇena passitabbaṃ passāmīti attho. Sesabrahmānaṃ iddhipādabhāvanābalena attano cittañca mama vase vattemīti vasavattī homīti yojetabbaṃ. Tadā kira bodhisatto aṭṭhasamāpattilābhīpi samāno tathā sattahitaṃ attano pāramipūraṇañca olokento tāsu eva dvīsu jhānabhūmīsu nikanti uppādetvā mettābrahmavihāravasena aparāparaṃ saṃsari. Tena vuttaṃ ‘‘satta vassāni…pe… vasavattī’’ti.

“梵天”(brahmā)，因其卓越而超胜欲界有情，因其功德增长，因其从梵住(brahmavihāra)而生，故名梵天。于梵众天(brahmapārisajja)、梵辅天(brahmapurohita)中更为伟大者，是为大梵天(mahābrahmā)；又因降伏并住于彼等之上，故名“征服者”(abhibhū)。不为彼等任何功德所降伏，故名“不被征服者”(anabhibhūto)。“aññadatthu”是表示肯定意义的助词。“见者”(daso)，因能见故；其义为：能见过去、未来、现在，以神通智见所应见。“我成为自在者”(vasavattī homi)应理解为：我能使自己的心随我意而转。据说当时菩萨(bodhisatta)虽已证得八等至(aṭṭhasamāpatti)，然为观察众生之利益及自身波罗蜜(pāramī)之圆满，遂于此二禅地中生起喜爱，以慈梵住而辗转轮回。是故说“七年……乃至……自在者”。

Evaṃ bhagavā rūpāvacarapuññassa vipākamahantataṃ pakāsetvā idāni kāmāvacarapuññassapi vipākaṃ dassento ‘‘chattiṃsakkhattu’’ntiādimāha. Tattha sakko ahosinti chattiṃsakkhattuṃ chattiṃsavāre aññattha anupapajjitvā nirantaraṃ sakko devānamindo tāvatiṃsadevarājā ahosiṃ. Rājā ahosintiādīsu catūhi acchariyadhammehi catūhi saṅgahavatthūhi ca lokaṃ rañjetīti rājā. Cakkaratanaṃ vatteti, catūhi sampatticakkehi vattati, tehi ca paraṃ vatteti, parahitāya ca iriyāpathacakkānaṃ vatto etasmiṃ atthīti cakkavattī. ‘‘Rājā’’ti cettha sāmaññaṃ, ‘‘cakkavattī’’ti visesaṃ. Dhammena caratīti dhammiko, ñāyena samena vattatīti attho. Dhammeneva rajjaṃ labhitvā rājā jātoti dhammarājā, dasavidhe kusaladhamme agarahite ca rājadhamme niyuttoti dhammiko. Tena ca dhammena sakalaṃ [Pg.184] lokaṃ rañjetīti dhammarājā. Parahitadhammakaraṇena vā dhammiko, attahitadhammakaraṇena dhammarājā. Yasmā cakkavattī dhammena ñāyena rajjaṃ adhigacchati, na adhammena, tasmā vuttaṃ ‘‘dhammena laddharajjattā dhammarājā’’ti.

世尊(Bhagavā)既已开示色界(rūpāvacara)福德果报之广大，今为开示欲界(kāmāvacara)福德果报，而说“三十六返”(chattiṃsakkhattuṃ)等。于此，“我曾为帝释”(sakko ahosiṃ)，是指三十六次相续不断地成为三十三天(tāvatiṃsa)之主、天帝释(sakko devānamindo)。于“我曾为王”(rājā ahosiṃ)等句中，因以四稀有法、四摄事令世间喜乐，故名为王(rājā)。转动轮宝(cakkaratana)，以四成就轮而行，并以此令他人随转，又为利他而转动威仪之轮，故名转轮王(cakkavattī)。此处“王”为通称，“转轮王”为特称。“以法而行”故为如法者(dhammiko)，意即依正理、平等而行。依法获得王位而成王者，是为法王(dhammarājā)；奉行十善法及无过失之王法者，是为如法者(dhammiko)。又，以正法使一切世间喜乐，故为法王。或曰：为利他行法者是如法者，为自利行法者是法王。转轮王乃依法、依理获得王位，而非以非法，是故说“因依法得国，故为法王”。

Catūsu disāsu samuddapariyosānatāya cāturantā nāma tattha tattha dīpe mahāpathavīti āha ‘‘puratthima…pe… issaro’’ti. Vijitāvīti vijetabbassa vijitavā, kāmakodhādikassa abbhantarassa paṭirājabhūtassa bāhirassa ca arigaṇassa vijayī vijinitvā ṭhitoti attho. Kāmaṃ cakkavattino kenaci yuddhaṃ nāma natthi, yuddhena pana sādhetabbassa vijayassa siddhiyā ‘‘vijitasaṅgāmo’’ti vuttaṃ. Janapado vā catubbidhaacchariyadhammena samannāgato asmiṃ rājini thāvariyaṃ kenaci asaṃhāriyaṃ daḷhabhattibhāvaṃ patto, janapade vā attano dhammikāya paṭipattiyā thāvariyaṃ thirabhāvaṃ pattoti janapadatthāvariyappatto. Caṇḍassa hi rañño balidaṇḍādīhi lokaṃ pīḷayato manussā majjhimajanapadaṃ chaḍḍetvā pabbatasamuddatīrakandarādīni nissāya paccante vāsaṃ kappenti. Atimudukassa rañño corehi sāhasikadhanavilopapīḷitā manussā paccantaṃ pahāya janapadamajjhe vāsaṃ kappenti. Iti evarūpe rājini janapado thirabhāvaṃ na pāpuṇāti.

四方以大海为终界，故名四至(cāturantā)，其间各个岛屿与大陆，即是所谓“东方……乃至……主宰”。征服者(vijitāvī)，即征服了应征服者，已降伏贪、嗔等内在敌王与外在敌军，是为常胜不败之义。诚然，转轮王并无战事，但为成就其应得之胜利，故说“战胜者(vijitasaṅgāmo)”。国土因具备四种稀有之法，在此国王治下，坚固不动，不为任何外力所动摇，获得臣民牢固的忠诚；或国土因国王如法的行为而达到稳固，故称“国土稳固成就(janapadatthāvariyappatto)”。暴虐的国王以赋税、刑罚等压迫世人，民众便舍弃中部国土，依止山岳、海滨、洞窟等，居住于边地。过于柔弱的国王治下，民众为盗贼、暴徒的劫掠所苦，便舍弃边地，居住于国土中央。如此，在此类国王治下，国土便无法达到稳固。

Sattaratanasamannāgatoti cakkaratanādīhi sattahi ratanehi samupeto. Tesu hi rājā cakkavattī cakkaratanena ajitaṃ jināti, hatthiassaratanehi vijite sukheneva anuvicarati, pariṇāyakaratanena vijitamanurakkhati, avasesehi upabhogasukhamanubhavati. Paṭhamena cassa ussāhasattiyogo, pacchimena mantasattiyogo, hatthiassagahapatiratanehi pabhusattiyogo suparipuṇṇo hoti. Itthimaṇiratanehi upabhogasukhamanubhavati, sesehi issariyasukhaṃ. Visesato cassa purimāni tīṇi adosakusalamūlajanitakammānubhāvena sampajjanti, majjhimāni alobhakusalamūlajanitakammānubhāvena, pacchimamekaṃ amohakusalamūlajanitakammānubhāvenāti.

“具足七宝(Sattaratanasamannāgato)”是指具备轮宝等七种珍宝。转轮王凭借轮宝战胜未被征服者，凭借象宝、马宝安乐地巡行于已征服之地，凭借将领宝守护已征服之地，凭借其余珍宝享受欲乐。其中，最初的轮宝与他的精进力相应，最后的将领宝与他的谋略力相应，象宝、马宝、居士宝则使他的主导力得以圆满。他凭借女宝和摩尼宝享受欲乐，凭借其余珍宝享受主宰之乐。特别是，前三宝由无嗔善根所生之业力而成就，中间三宝由无贪善根所生之业力而成就，最后一宝由无痴善根所生之业力而成就。

Sūrāti sattivanto, nibbhayāti atthoti āha ‘‘abhīruno’’ti. Aṅganti kāraṇaṃ. Yena kāraṇena ‘‘vīrā’’ti vucceyyuṃ, taṃ vīraṅgaṃ. Tenāha ‘‘vīriyassetaṃ nāma’’nti. Yāva cakkavāḷapabbatā cakkassa vattanato ‘‘cakkavāḷapabbataṃ sīmaṃ katvā ṭhitasamuddapariyanta’’nti vuttaṃ. Adaṇḍenāti iminā dhanadaṇḍassa sarīradaṇḍassa ca akaraṇaṃ vuttaṃ. Asatthenāti iminā [Pg.185] pana senāya yujjhanassāti tadubhayaṃ dassetuṃ ‘‘na daṇḍenā’’tiādi vuttaṃ. Idaṃ vuttaṃ hoti – ye katāparādhe satte satampi sahassampi gaṇhanti, te dhanadaṇḍena rajjaṃ kārenti. Ye chejjabhejjaṃ anusāsanti, te satthadaṇḍena. Ahaṃ pana duvidhampi daṇḍaṃ pahāya adaṇḍena ajjhāvasiṃ. Ye ekatodhārādinā satthena paraṃ viheṭhenti, te satthena rajjaṃ kārenti nāma. Ahaṃ pana satthena khuddakamakkhikāya pivanamattampi lohitaṃ kassaci anuppādetvā dhammeneva ‘‘ehi kho, mahārājā’’ti evaṃ paṭirājūhi sampaṭicchitāgamano vuttappakāraṃ pathaviṃ abhijinitvā ajjhāvasiṃ, abhivijinitvā sāmī hutvā vasinti.

勇者(sūra)即有力量者，无所畏惧(nibbhayā)之义，故说“无畏者(abhīru)”。因(aṅga)即是原因。因何被称为“勇者(vīra)”，那便是勇者之因(vīraṅga)。故说“此是精进(vīriya)之名”。因车轮(cakka)转动直至轮围山(cakkavāḷapabbata)，故说“以轮围山为界，立于大海之边”。“不以杖(adaṇḍena)”是说不行财富之罚(dhanadaṇḍa)与身体之罚(sarīradaṇḍa)。“不以刀(asatthena)”是说不用军队作战。为显示此二者，故说“不以杖”等。此义是说：有些人捉拿成百上千的罪犯，以财富之罚来治理国家；有些人施行斩截之刑，是以刀杖治理。而我舍弃此二种惩罚，不以杖罚而住。有些人以单刃刀等武器伤害他人，是为以刀治国。而我不用刀杖，乃至不让小苍蝇吸吮到任何一滴血，仅以正法，对前来归顺的敌王说“来，大王”，如此征服前述大地而住，征服后成为主人而住。

Iti bhagavā attānaṃ kāyasakkhiṃ katvā puññānaṃ vipākamahantataṃ pakāsetvā idāni tamevatthaṃ gāthābandhanena dassento ‘‘passa, puññānaṃ vipāka’’ntiādimāha. Sukhesinoti ālapanavacanametaṃ, tena sukhapariyesake satte āmanteti. Pāḷiyaṃ pana ‘‘passathā’’ti vattabbe ‘‘passā’’ti vacanabyattayo katoti daṭṭhabbo. Manussānaṃ ure satthaṃ ṭhapetvā icchitadhanaharaṇādinā vā sāhasakāritāya sāhasikā, tesaṃ kammaṃ sāhasikakammaṃ. Pathaviyā issaro pathabyoti āha ‘‘puthavisāmiko’’ti.

于是，世尊以自身为亲证，开示福德果报之宏大，今以偈颂形式阐明此义，说：“看，福德的果报”等。“求乐者(sukhesino)”，此为呼格，以此呼唤寻求快乐的众生。于巴利文中，本应作“你们看(passathā)”，却作“你看(passa)”，当知此为语法变化。将刀置于人胸，以抢夺所欲之财物等方式行暴者，是为暴徒(sāhasikā)，其所为是为暴行(sāhasikakamma)。大地的主宰(pathaviyā issaro)，即是“大地主(puthavisāmiko)”。

Mettasuttavaṇṇanā niṭṭhitā.

慈经释义终。

10. Bhariyāsuttavaṇṇanā

10. 妻子经释义

63. Dasame uccāsaddā mahāsaddā uddhaṃ uggatattā uccaṃ patthaṭattā mahantaṃ avinibbhogaṃ vinibhuñjitvā gahetuṃ asakkuṇeyyaṃ saddaṃ karontā vadanti. Vacīghosopi hi bahūhi ekajjhaṃ pavattito atthato ca saddato ca duravabodho kevalaṃ mahānigghoso eva hutvā sotapathamāgacchati. Macchavilopeti macche vilumpitvā viya gahaṇe, macchānaṃ vā vilumpane. Kevaṭṭānañhi macchapacchiṭṭhapitaṭṭhāne mahājano sannipatitvā ‘‘idha aññaṃ ekaṃ macchaṃ dehi, ekaṃ macchaphālaṃ dehi, etassa te mahā dinno, mayhaṃ khuddako’’ti evaṃ uccāsaddamahāsaddaṃ karonti. Taṃ sandhāyetaṃ vuttaṃ ‘‘kevaṭṭānaṃ macchapacchiṃ otāretvā ṭhitaṭṭhāne’’ti. Macchaggahaṇatthaṃ jāle pakkhittepi tasmiṃ ṭhāne kevaṭṭā ceva aññe ca ‘‘paviṭṭho na paviṭṭho[Pg.186], gahito na gahito’’ti mahāsaddaṃ karonti. Taṃ sandhāyetaṃ vuttaṃ ‘‘jāle vā…pe… mahāsaddo hotī’’ti. Kattabbavattanti pādaparikammādikattabbakiccaṃ. Kharāti cittena vācāya ca kakkhaḷā. Sesamettha uttānameva.

63. 第十，高声大响(uccāsaddā mahāsaddā)，即发出高亢、广布、宏大、不可分割、难以分辨的声响。许多人同时发出的语声，在意义和声音上都难以了知，仅成为巨大的噪音传入耳中。“分鱼(Macchavilope)”，即如争抢般地取鱼，或在分鱼之时。渔夫放下鱼篓之处，众人聚集，高声大叫：“这里再给我一条鱼！给我一片鱼！这条大的给你了，我的是小的！”如此发出高声大响。此即所谓“于渔夫放下鱼篓之处”。又如下网捕鱼时，渔夫及他人亦高声大叫：“入网了没？抓住了没？”此即所谓“下网时……有大响声”。应作之事(Kattabbavatta)，即修整树根等应做之事。粗恶(Kharā)，即心与语皆粗暴。其余文义于此已明了。

Bhariyāsuttavaṇṇanā niṭṭhitā.

妻子经释义终。

11. Kodhanasuttavaṇṇanā

11. 忿怒经释义

64. Ekādasame sapattakaraṇāti vā sapattehi kātabbā. Kodhananti kujjhanasīlaṃ. Kodhanoyanti kujjhano ayaṃ. Ayanti ca nipātamattaṃ. Kodhaparetoti kodhena anugato, parābhibhūto vā. Dubbaṇṇova hotīti pakatiyā vaṇṇavāpi alaṅkatappaṭiyattopi mukhavikārādivasena virūpo eva hoti. Etarahi āyatiñcāti kodhābhibhūtassa ekantamidaṃ phalanti dīpetuṃ ‘‘dubbaṇṇovā’’ti avadhāraṇaṃ katvā puna ‘‘kodhābhibhūto’’ti vuttaṃ.

64. 第十一，敌所为(sapattakaraṇa)，或由敌所为(sapattehi kātabbā)。易怒者(kodhana)，即有易怒习性者(kujjhanasīla)。此易怒者(kodhano'yaṃ)，即“此(ayaṃ)易怒者”。“此(ayaṃ)”仅为助词。为怒所制(kodhapareto)，即为怒所随，或为怒所胜。会变丑陋(dubbaṇṇo'va hoti)，即天生丽质、善加妆饰者，亦因面容扭曲等而变丑。“于今于后(etarahi āyatiñca)”，为显示为怒所胜者必得此果，故先以“会变丑陋”作限定，复说“为怒所胜”。

Ayasabhāvanti akittimabhāvaṃ. Attano paresañca anatthaṃ janetīti anatthajanano. Antaratoti abbhantarato, cittato vā. Taṃ jano nāvabujjhatīti kodhasaṅkhātaṃ antarato abbhantare attano citteyeva jātaṃ anatthajananacittappakopanādibhayaṃ bhayahetuṃ ayaṃ bālamahājano na jānāti. Yanti yattha. Bhummatthe hi etaṃ paccattavacanaṃ. Yasmiṃ kāle kodho sahate naraṃ, andhatamaṃ tadā hotīti sambandho. Yanti vā kāraṇavacanaṃ, yasmā kodho uppajjamāno naraṃ sahate abhibhavati, tasmā andhatamaṃ tadā hoti, yadā kuddhoti attho yaṃ-taṃ-saddānaṃ ekantasambandhabhāvato. Atha vā yanti kiriyāparāmasanaṃ. Sahateti yadetaṃ kodhassa sahanaṃ abhibhavanaṃ, etaṃ andhatamaṃ bhavananti attho. Atha vā yaṃ naraṃ kodho sahate abhibhavati, tassa andhatamaṃ tadā hoti. Tato ca kuddho atthaṃ na jānāti, kuddho dhammaṃ na passatīti.

“‘Ayasabhāva’（恶名相）是指无美誉相。能为自己和他人带来损害，故称‘生损害者’。‘Antarato’（从内）是指从阿邦答勒（abbhantara），或从心。‘世人却不能觉察到’，是说这愚痴的众人不了知：那被称为‘忿’者，从内部、从自己的心中生起，是生起损害、扰乱心意等的怖畏，是怖畏之因。‘Yanti’是‘yattha’（于何处）的意思，此处是处所格的用法。其关联是：‘于何时，忿压倒人，彼时即是无明黑暗’。或者‘yanti’是表原因的词，因为忿生起时会压倒、征服人，所以当他忿怒时，即是无明黑暗，这是‘yaṃ-taṃ’（若-则）二词的必然关联。又或者，‘yanti’是行为指代。‘Sahate’（压倒）是指忿的压倒、征服，其意义是这会成为无明黑暗。又或者，忿压倒、征服哪个人，那个人那时就会陷入无明黑暗。因此，忿者不知义利，忿者不见正法。

Bhūnaṃ vuccati vuddhi, tassa hananaṃ ghāto etesanti bhūnahaccāni. Tenāha ‘‘hatavuddhīnī’’ti. Dama-saddena vuttamevatthaṃ vibhāvetuṃ paññāvīriyena [Pg.187] diṭṭhiyāti vuttanti dassento ‘‘katarena damenā’’tiādimāha. Anekattho hi dama-saddo. ‘‘Saccena danto damasā upeto, vedantagū vusitabrahmacariyo’’ti (saṃ. ni. 1.195; su. ni. 467) ettha hi indriyasaṃvaro damoti vutto ‘‘manacchaṭṭhāni indriyāni dametī’’ti katvā. ‘‘Yadi saccā damā cāgā, khantyā bhiyyodha vijjatī’’ti (saṃ. ni. 1.246; su. ni. 191) ettha paññā damo ‘‘saṃkilesaṃ dameti pajahatī’’ti katvā. ‘‘Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’’ti (saṃ. ni. 4.365) ettha uposathakammaṃ damo ‘‘upavasanavasena kāyakammādīni dametī’’ti katvā. ‘‘Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapadantare viharitu’’nti (ma. ni. 3.396; saṃ. ni. 4.88) ettha adhivāsanakkhanti damo ‘‘kodhūpanāhamakkhādike dameti vinodetī’’ti katvā. ‘‘Na mānakāmassa damo idhatthi, na monamatthi asamāhitassā’’ti (saṃ. ni. 1.9) ettha abhisambojjhaṅgādiko samādhipakkhiko dhammo damo ‘‘dammati cittaṃ etenā’’ti katvā. Idhāpi ‘‘taṃ damena samucchinde, paññāvīriyena diṭṭhiyā’’ti vacanato dama-saddena paññāvīriyadiṭṭhiyo vuttā.

“‘Bhūna’被称为‘vuddhi’（增长），其杀害被称为‘bhūnahaccāni’（杀害增长）。因此（经中）说‘hatavuddhīni’（已杀增长者）。为了阐明‘dama’（调伏）一词所说的意义，并指出其是以智慧、精进、正见来说明的，所以（经中）说‘以何种调伏’等等。‘dama’一词确实有多重含义。在‘以真实调伏，具足调御，通达终极，圆满梵行’（《相应部》1.195；《经集》467）中，‘调伏’指的是根门防护，因为（它）‘调伏六根’。在‘若有真实、调伏、布施、忍耐，则胜过其他’（《相应部》1.246；《经集》191）中，智慧是‘调伏’，因为（它）‘调伏并舍弃烦恼’。在‘布施、调伏、律仪与实语，有福德存在，有福德的来源’（《相应部》4.365）中，布萨业是‘调伏’，因为（它）‘通过持斋来调伏身业等’。在‘富楼那(Puṇṇa)，你能够以具足这种调伏寂静的状态，住在苏那巴兰达边地’（《中部》3.396；《相应部》4.88）中，忍耐是‘调伏’，因为（它）‘调伏、消除嗔恚、怨恨等’。在‘傲慢有欲求者，于此无调伏；心未安定者，无寂静’（《相应部》1.9）中，觉支等与禅定相应的法就是‘调伏’，因为（它）‘以此调伏其心故’。此处亦然，因（经文说）‘以调伏断除它，以智慧、精进、正见’，故‘调伏’一词指智慧、精进、正见。

Kodhanasuttavaṇṇanā niṭṭhitā.

忿怒经释义终。

Abyākatavaggavaṇṇanā niṭṭhitā.

无记品释义终。

7. Mahāvaggo

7. 大品

1-2. Hiriottappasuttādivaṇṇanā

1-2. 惭愧经等释义

65-66. Sattamassa paṭhamaṃ uttānameva. Dutiye tayo saṃvaṭṭāti āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭoti tayo saṃvaṭṭā. Tisso saṃvaṭṭasīmāti ābhassarā, subhakiṇhā, vehapphalāti tisso saṃvaṭṭasīmā. Yadā hi kappo tejena saṃvaṭṭati vinassati, tadā ābhassarato heṭṭhā agginā ḍayhati. Yadā āpena saṃvaṭṭati, tadā subhakiṇhato heṭṭhā udakena vilīyati. Yadā vāyunā saṃvaṭṭati, tadā vehapphalato heṭṭhā vāyunā viddhaṃsati. Vitthārato pana sadāpi ekaṃ buddhakkhettaṃ vinassati. Buddhakkhettaṃ nāma tividhaṃ hoti jātikkhettaṃ āṇākkhettaṃ [Pg.188] visayakkhettanti. Tattha jātikkhettaṃ nāma dasasahassacakkavāḷapariyantaṃ hoti, yaṃ tathāgatassa paṭisandhigahaṇādīsu kampati. Āṇākkhettaṃ koṭisahassacakkavāḷapariyantaṃ, yattha ratanasuttaṃ (khu. pā. 6.1 ādayo; su. ni. 224 ādayo) khandhaparittaṃ (a. ni. 4.67; cūḷava. 251) dhajaggaparittaṃ (saṃ. ni. 1.249). Āṭānāṭiyaparittaṃ (dī. ni. 3.275 ādayo), moraparittanti (jā. 1.2.17-18) imesaṃ parittānaṃ ānubhāvo vattati. Visayakkhettaṃ anantamaparimāṇaṃ, yaṃ ‘‘yāvatā vā pana ākaṅkheyyā’’ti vuttaṃ. Evametesu tīsu buddhakkhettesu ekaṃ āṇākkhettaṃ vinassati. Tasmiṃ pana vinassante jātikkhettaṃ vinaṭṭhameva hoti. Vinassantañca ekatova vinassati, saṇṭhahantampi ekatova saṇṭhahati.

65-66. 六十五至六十六经。第七品的第一经，其义自明。第二经中，有三种坏劫：水坏劫、火坏劫、风坏劫。三种坏劫的界限是光音天(Ābhassarā)、遍净天、广果天。当一劫以火坏灭时，从光音天以下都被火焰焚烧。当一劫以水坏灭时，从遍净天以下都被水溶解。当一劫以风坏灭时，从广果天以下都被风摧毁。广说则恒有一佛土坏灭。佛土有三种：生处佛土、命令佛土、境界佛土。其中，生处佛土以一万个轮围世界为限，于如来受生等时震动。命令佛土以百亿个轮围世界为限，在此，《宝经》(Ratanasutta)、《蕴护咒》(Khandhaparitta)、《幢顶护咒》(Dhajaggaparitta)、《阿吒曩胝护咒》(Āṭānāṭiyaparitta)、《孔雀护咒》(Moraparitta)等护咒的威力行于其中。境界佛土则无量无边，即所谓“乃至随其所欲”。于此三佛土中，一个命令佛土会坏灭。当其坏灭时，生处佛土亦随之坏灭。坏灭时一同坏灭，成立时也一同成立。

Tīṇi saṃvaṭṭamūlānīti rāgadosamohasaṅkhātāni tīṇi saṃvaṭṭakāraṇāni. Rāgādīsu hi akusalamūlesu ussannesu loko vinassati. Tathā hi rāge ussannatare agginā vinassati, dose ussannatare udakena, mohe ussannatare vātena. Keci pana ‘‘dose ussannatare agginā, rāge udakenā’’ti vadanti.

三种坏劫之根本是被称为贪、嗔、痴的三种坏劫之因。因为当贪等不善根增长时，世间便会坏灭。即，贪极度增长时以火坏灭，嗔极度增长时以水坏灭，痴极度增长时以风坏灭。然而也有人说：“嗔极度增长时以火坏灭，贪极度增长时以水坏灭。”

Tīṇi kolāhalānīti kappakolāhalaṃ, buddhakolāhalaṃ, cakkavattikolāhalanti tīṇi kolāhalāni. Tattha ‘‘vassasatasahassamatthake kappuṭṭhānaṃ nāma bhavissatī’’tiādinā devatāhi ugghositasaddo kappakolāhalaṃ nāma hoti. ‘‘Ito vassasatasahassamatthake loko vinassissati, mettaṃ, mārisā, bhāvetha karuṇaṃ muditaṃ upekkha’’nti manussapathe devatā ghosantiyo caranti. ‘‘Vassasahassamatthake buddho uppajjissatī’’ti buddhakolāhalaṃ nāma hoti. ‘‘Ito vassasahassamatthake buddho uppajjitvā dhammānudhammappaṭipanno saṅgharatanena parivārito dhammaṃ desento vicarissatī’’ti devatā ugghosanti. ‘‘Vassasatamatthake pana cakkavattī uppajjissatī’’ti cakkavattikolāhalaṃ nāma hoti. ‘‘Ito vassasatamatthake sattaratanasampanno cātuddīpissaro sahassaparivāro vehāsaṅgamo cakkavattī rājā uppajjissatī’’ti devatā ugghosanti.

三种喧传是指：劫喧传、佛喧传、转轮王喧传。其中，诸天神宣告“十万年后将有劫之生起”等的声音，被称为劫喧传。诸天神在人界游行宣告：“自此十万年后，世界将坏灭，诸君，请修习慈、悲、喜、舍。”所谓“千年后佛陀将出现”，被称为佛喧传。诸天神宣告：“自此千年后，佛陀将出现，随法而行，为僧宝所围绕，游行说法。”所谓“百年后转轮王将出现”，被称为转轮王喧传。诸天神宣告：“自此百年后，一位具足七宝、为四洲之主、有千子围绕、能行于虚空的转轮王将出现。”

Aciraṭṭhena na dhuvāti udakabubbuḷādayo viya na ciraṭṭhāyitāya dhuvabhāvarahitā. Assāsarahitāti supinake pītapānīyaṃ viya anulittacandanaṃ viya ca assāsavirahitā.

不久住故不坚固，如水泡等，因不能长久存续，故无恒常性。无慰藉者，如梦中所饮之水，又如已涂之檀香，毫无慰藉。

Upakappanameghoti [Pg.189] kappavināsakameghaṃ sandhāya vadati. Yasmiñhi samaye kappo agginā nassati, āditova kappavināsakamahāmegho uṭṭhahitvā koṭisatasahassacakkavāḷe ekamahāvassaṃ vassati. Manussā tuṭṭhahaṭṭhā sabbabījāni nīharitvā vapanti. Sassesu pana gokhāyitakamattesu jātesu gadrabharavaṃ ravanto ekabindumpi na vassati, tadā pacchinnaṃ pacchinnameva vassaṃ hoti. Tenāha ‘‘tadā nikkhantabījaṃ..pe… ekabindumpi devo na vassatī’’ti. ‘‘Vassasatasahassa accayena kappavuṭṭhānaṃ bhavissatī’’tiādinā devatāhi vuttavacanaṃ sutvā yebhuyyena manussā ca bhummadevatā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññānī katvā devaloke nibbattanti, avīcito paṭṭhāya tuccho hotīti.

所谓“近劫云”(Upakappanamegha)，是指劫坏之云。当一劫以火坏灭时，首先，劫坏大云升起，于百千俱胝轮围世界降下一场大雨。人们欢欣鼓舞，取出所有种子播种。然而，当庄稼长到仅牛可食之量时，云作驴吼之声，一滴雨也不再降下，彼时雨水便彻底断绝。是故说：“彼时已播之种……乃至天不降一滴雨。”“经十万年后，将有劫起。”大多数人与地居天听闻天神所说此言后，心生悚惧，彼此心怀柔和，行慈心等福德，投生天界，（地狱）从无间地狱(Avīci)起皆成空虚。

Pañca bījajātānīti mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījanti pañca bījāni jātāni. Tattha mūlabījanti vacā, vacattaṃ, haliddaṃ, siṅgiveranti evamādi. Khandhabījanti assattho, nigrodhoti evamādi. Phaḷubījanti ucchu, veḷu, naḷoti evamādi. Aggabījanti ajjukaṃ, phaṇijjakanti evamādi. Bījabījanti vīhiādi pubbaṇṇañceva muggamāsādiaparaṇṇañca. Paccayantarasamavāye visadisuppattiyā visesakāraṇabhāvato ruhanasamatthe sāraphale niruḷho bīja-saddo tadatthasiddhiyā mūlādīsupi kesuci pavattatīti mūlādito nivattanatthaṃ ekena bīja-saddena visesetvā vuttaṃ ‘‘bījabīja’’nti ‘‘rūparūpaṃ (visuddhi. 2.449) dukkhadukkha’’nti (saṃ. ni. 4.327) yathā. Yathā phalapākapariyantā osadhirukkhā veḷukadaliādayo.

五种种子类(bījajātāni)：根种子(mūlabīja)、茎种子(khandhabīja)、节种子(phaḷubīja)、梢种子(aggabīja)、种子之种子(bījabīja)，此为五种种子类。其中，根种子，如菖蒲、白菖蒲、姜黄、生姜等。茎种子，如菩提树、榕树等。节种子，如甘蔗、竹、芦苇等。梢种子，如罗勒、香薷等。种子之种子，如稻米等早谷及绿豆、蚕豆等晚谷。“种子”(bīja)一词，本义用于能生长的精华果实，为成就此义，此词有时亦用于根等。为与根等区别，故以“种子”一词特指而说为“种子之种子”(bījabīja)，犹如“色之色”(rūparūpaṃ)、“苦之苦”(dukkhadukkhaṃ)。又如竹、芭蕉等药用植物，其生命以果实成熟为终结。

Yaṃ kadācītiādīsu yanti nipātamattaṃ. Kadācīti kismiñci kāle. Karahacīti tasseva vevacanaṃ. Dīghassa addhunoti dīghassa kālassa. Accayenāti atikkamena. Sesamettha uttānameva.

于“yaṃ kadāci”等句中，“yaṃ”仅为虚词。“kadāci”意为“于某一时间”。“karahaci”是其同义词。“dīghassa addhuno”意为“于长时间”。“accayena”意为“经过”。此处其余之义已甚明显。

Hiriottappasuttādivaṇṇanā niṭṭhitā.

惭愧经等释义终。

3. Nagaropamasuttavaṇṇanā

3. 城喻经释义

67. Tatiye paccante bhavaṃ paccantimaṃ. ‘‘Ratho sīlaparikkhāro, jhānakkho cakkavīriyo’’tiādīsu (saṃ. ni. 5.4) viya alaṅkāravacano parikkhārasaddoti āha ‘‘nagarālaṅkārehi alaṅkata’’nti. Parivāravacanopi vaṭṭatiyeva ‘‘satta samādhiparikkhārā’’tiādīsu [Pg.190] (dī. ni. 3.330) viya. Nemaṃ vuccati thambhādīhi anupatabhūmippadesoti āha ‘‘gambhīraāvāṭā’’ti, gambhīraṃ bhūmiṃ anuppaviṭṭhāti attho. Suṭṭhu sannisīdāpitāti bhūmiṃ nikhanitvā sammadeva ṭhapitā.

67. 第三，“paccantimaṃ”(边境的)意为生于边地。“parikkhāra”(资具)一词有庄严之义，如（相应部 5.4）等中所说：“以戒为庄严之车，以禅为轴，以精进为轮。”故说“以城之庄严而庄严”。此词亦可作“助缘”解，如（长部 3.30）等中所说：“七定资具”。“Nema”(城基)非指柱等所落之地面，故说“深坑”(gambhīra-āvāṭā)，义为深深入地。“善安住”(Suṭṭhu sannisīdāpitā)意为掘地后妥善安置。

Anupariyāyeti etenāti anupariyāyo, soyeva pathoti anupariyāyapatho, parito pākārassa anuyāyamaggo.

“anupariyāya”(随行)者，“以此而随行”之义。此即是道，故名“anupariyāyapatha”(随行道)，乃环绕城墙之巡行道。

Hatthiṃ ārohanti ārohāpayanti cāti hatthārohā (dī. ni. ṭī. 1.163). Yena hi payogena puriso hatthino ārohanayoggo hoti, hatthissa taṃ payogaṃ vidhāyantānaṃ sabbesampetesaṃ gahaṇaṃ. Tenāha ‘‘sabbepī’’tiādi. Tattha hatthācariyā nāma ye hatthino hatthārohakānañca sikkhāpakā. Hatthivejjā nāma hatthibhisakkā. Hatthibandhā nāma hatthīnaṃ pādarakkhakā. Ādi-saddena hatthīnaṃ yavapadāyakādike saṅgaṇhāti. Assārohā rathikāti etthāpi eseva nayo. Rathe niyuttā rathikā. Ratharakkhā nāma rathassa āṇirakkhakā. Dhanuṃ gaṇhanti gaṇhāpenti cāti dhanuggahā, issāsā dhanusippassa sikkhāpakā ca. Tenāha ‘‘dhanuācariyā issāsā’’ti. Celena celapaṭākāya yuddhe akanti gacchantīti celakāti āha – ‘‘ye yuddhe jayaddhajaṃ gahetvā purato gacchantī’’ti. Yathā tathā ṭhite senike brūhakaraṇavasena tato tato calayanti uccālentīti calakā. Sakuṇagghiādayo viya maṃsapiṇḍaṃ parasenāsamūhaṃ sāhasikamahāyodhatāya chetvā chetvā dayanti uppatitvā gacchantīti piṇḍadāyakā. Dutiyavikappe piṇḍe dayanti janasammadde uppatantā viya gacchantīti piṇḍadāyakāti attho veditabbo. Uggatuggatāti thāmajavaparakkamādivasena ativiya uggatā, udaggāti attho. Pakkhandantīti attano vīrasūrabhāvena asajjamānā parasenaṃ anupavisantīti attho. Thāmajavabalaparakkamādisampattiyā mahānāgā viya mahānāgā. Ekasūrāti ekākisūrā attano sūrabhāveneva ekākino hutvā yujjhanakā. Sajālikāti savammikā. Saraparittāṇanti cammaparisibbitaṃ kheṭakaṃ, cammamayaṃ vā phalakaṃ. Gharadāsayodhāti attano dāsayodhā.

骑象或教人骑象者，称为“hatthāroha”(象兵)。凡以某种方法使人能驾驭象，及传授此法者，皆摄于此。故说“一切”等。其中，“hatthācariya”(象师)是训练象与象兵者。“hatthivejja”(象医)是治疗象的兽医。“hatthibandha”(象足护卫)是保护象足者。“等”字包含喂养象者等。“assāroha”(马兵)与“rathika”(车兵)亦同此理。“rathika”(车兵)是驾驭战车者。“ratharakkha”(车卫)是守护车轴者。持弓或教人持弓者，称为“dhanuggaha”(弓手)；“issāsa”(弓箭师)是教授弓术者。故说“弓师与弓箭手”。“celaka”(旗手)是在战争中持胜利旗幡行于阵前者。“calaka”(策动者)是在阵中各处鼓动、激励士气者。“piṇḍadāyaka”(冲锋陷阵者)如鹰攫肉，以大无畏之勇猛，将敌军阵营如肉团般冲散，飞跃而入。第二种解释是，其于人群混战中如飞跃般前进。“uggatuggata”(卓越者)指以力量、速度、精进等而极其卓越、高昂者。“pakkhandanta”(突击者)指凭自身英勇无畏，毫不迟疑地冲入敌阵。“mahānāga”(大龙象)指凭力量、速度、勇气、精进等，如大象般勇猛者。“ekasūra”(独勇者)指凭自身之勇而独自作战者。“sajālika”(披甲者)指身着铠甲者。“saraparittāṇa”(箭防)指以皮革包裹的盾牌，或皮革制的板甲。“gharadāsayodha”(家生奴战士)指自家世代为奴的战士。

Sampakkhandanalakkhaṇāti saddheyyavatthuno evametanti sampakkhandanalakkhaṇā. Sampasādanalakkhaṇāti pasīditabbe vatthusmiṃ pasīdanalakkhaṇā. Okappanasaddhāti [Pg.191] okkantitvā pakkhanditvā adhimuccanaṃ. Pasādanīye vatthusmiṃ pasīdanaṃ pasādasaddhā. Ayaṃ anudhammoti ayaṃ navannaṃ lokuttaradhammānaṃ anulomadhammo. Nibbidābahuloti ukkaṇṭhanābahulo. Saddhā bandhati pātheyyanti saddhā nāmāyaṃ sattassa maraṇavasena mahāpathaṃ saṃvajato mahākantāraṃ paṭipajjato mahāviduggaṃ pakkhandato pātheyyapuṭaṃ bandhati, sambalaṃ vissajjetīti attho. Saddhañhi uppādetvā dānaṃ deti, sīlaṃ rakkhati, uposathakammaṃ karoti. Tenetaṃ vuttaṃ ‘‘saddhā bandhati pātheyya’’nti. Sirīti issariyaṃ. Issariye hi abhimukhībhūte thalatopi jalatopi bhogā āgacchantiyeva. Tenetaṃ vuttaṃ ‘‘sirī bhogānamāsayo’’ti. Saddhā dutiyā purisassa hotīti purisassa devaloke, manussaloke ceva nibbānañca gacchantassa saddhā dutiyā hoti, sahāyakiccaṃ sādheti. Bhattapuṭādīti ādi-saddena dutiyikādīnaṃ saṅgaho daṭṭhabbo. Anekasarasatāti anekasabhāvatā, anekakiccatā vā. Sesaṃ suviññeyyameva.

“踊跃相”(Sampakkhandanalakkhaṇā)，即对可信之事生起“正是如此”的踊跃之相。“清净相”(Sampasādanalakkhaṇā)，即于可令心清净之事生起清净之相。“决信”(Okappanasaddhā)，是于信处深入、踊跃而起决断。于可令心清净之事生起清净，是为“净信”(pasādasaddhā)。“此是随法”(Ayaṃ anudhammo)，指此是随顺九种出世间法之法。“多厌离”(Nibbidābahulo)，即多有厌倦。“信为行者备资粮”(Saddhā bandhati pātheyyaṃ)，是说信为众生备妥资粮袋，当其循死而行于长路，涉广大旷野，入极险难处时，信为其准备行粮之义。因生起信心而行布施、持戒、作布萨业。是故说“信为行者备资粮”。“吉祥”(Sirī)即是“主权”(issariyaṃ)。主权现前时，财富自会从陆地、水中而来。是故说“吉祥为财富之所依”。“信为人之伴侣”(Saddhā dutiyā purisassa hoti)，是说人趣向天界、人间乃至涅槃时，信为其伴侣，成助伴之业。“食囊等”(Bhattapuṭādi)中，“等”字当知包含伴侣等。“具多味”(Anekasarasa)指具多种体性，或具多种作用。其余之义，皆易了知。

Nagaropamasuttavaṇṇanā niṭṭhitā.

城喻经释义终。

4. Dhammaññūsuttavaṇṇanā

4. 知法经释义

68. Catutthe suttageyyādidhammaṃ jānātīti dhammaññū. Tassa tasseva suttageyyādinā bhāsitassa tadaññassa suttapadatthassa bodhakassa saddassa atthakusalatāvasena atthaṃ jānātīti atthaññū. ‘‘Ettakomhi sīlena samādhinā paññāyā’’ti evaṃ yathā attano pamāṇajānanavasena attānaṃ jānātīti attaññū. Paṭiggahaṇaparibhogapariyesanavissajjanesu mattaṃ jānātīti mattaññū. Niddese pana paṭiggahaṇamattaññutāya eva paribhogādimattaññutā pabodhitā hotīti paṭiggahaṇamattaññutāva dassitā. ‘‘Ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa adhigamāyā’’ti evaṃ kālaṃ jānātīti kālaññū. Tattha pañca vassāni uddesassa kālo, dasa paripucchāya, idaṃ atisambādhaṃ, atikkhapaññassa tāvatā kālena tīretuṃ asakkuṇeyyattā dasa vassāni uddesassa kālo, vīsati paripucchāya, tato paraṃ yoge kammaṃ kātabbaṃ. Khattiyaparisādikaṃ [Pg.192] aṭṭhavidhaṃ parisaṃ jānātīti parisaññū. Bhikkhuparisādikaṃ catubbidhaṃ, khattiyaparisādikaṃ manussaparisaṃyeva puna catubbidhaṃ gahetvā aṭṭhavidhaṃ vadanti apare. Niddese panassa khattiyaparisādicatubbidhaparisaggahaṇaṃ nidassanamattaṃ daṭṭhabbaṃ. ‘‘Imaṃ me sevantassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, tasmā ayaṃ puggalo sevitabbo, vipariyāyato añño asevitabbo’’ti sevitabbāsevitabbapuggalaṃ jānātīti puggalaparoparaññū. Evañhi tesaṃ puggalānaṃ paroparaṃ ukkaṭṭhanihīnataṃ jānāti nāma. Niddesepissa sevitabbāsevitabbapuggale vibhāvanameva samaṇakathākatanti daṭṭhabbaṃ.

68. 第四，知晓经、应颂等法，故称知法者。对于经、应颂等所说之法，能以善巧之义了知其含义，故称知义者。如说“我具足如是戒、定、慧”，能如实了知自身分量，故称知己者。在受取、受用、寻求、施舍等事上能知节度，故称知量者。然而，在《解释》(niddesa)中，由受取知量即可推知受用等知量，故仅展示受取知量。能了知“此时应诵习、此时应请益、此时应为证悟而修习”等时机，故称知时者。其中，五年是诵习之时，十年是请益之时。此说过于紧迫，即使是利根者，也无法在如此短的时间内完成。因此，十年是诵习之时，二十年是请益之时，此后则应致力于修习。能了知刹帝利众等八种会众，故称知众者。比丘众有四种，而刹帝利众等人类会众，若再分为四种，则合为八种，也有人如此说。在《解释》中，当知举出刹帝利众等四种会众仅为例示。能了知“亲近此人能使不善法减退、善法增长，故应亲近；反之则不应亲近”之人，故称知人优劣者。如此便能了知这些人的优劣高下。在《解释》中，对当亲近与不当亲近之人的辨析，当知即是沙门之论。

Dhammaññūsuttavaṇṇanā niṭṭhitā.

知法经释义终。

5-6. Pāricchattakasuttādivaṇṇanā

5-6. 巴瑞恰达树经等释义

69-70. Pañcame patitapalāsoti patitapatto. Ettha paṭhamaṃ paṇḍupalāsataṃ, dutiyaṃ pannapalāsatañca vatvā tatiyaṃ jālakajātatā, catutthaṃ khārakajātatā ca pāḷiyaṃ vuttā. Dīghanikāyaṭṭhakathāyaṃ pana mahāgovindasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.294) imameva pāḷiṃ āharitvā dassentena paṭhamaṃ paṇḍupalāsataṃ, dutiyaṃ pannapalāsatañca vatvā tatiyaṃ khārakajātatā, catutthaṃ jālakajātatā ca dassitā. Evañhi tattha vuttaṃ – ‘‘pāricchattake pupphamāne ekaṃ vassaṃ upaṭṭhānaṃ gacchanti, te tassa paṇḍupalāsabhāvato paṭṭhāya attamanā honti. Yathāha –

69-70. 在第五（经中），“落叶”是指已掉落的叶子。在此，经文首先提到枯黄叶状态，其次提到凋落叶状态，第三提到网状形成，第四提到细小花苞状态。然而，在《长部义注》中，于《大果文达经释义》里（长部义注2.294），引用此段巴利文来解释时，首先提到枯黄叶状态，其次提到凋落叶状态，第三提到细小花苞状态，第四提到网状形成。在那里，它是如此说的：“当巴瑞恰达树开花时，他们会前来侍奉一年，从见到其枯黄叶状态开始，他们就感到欢喜。正如所说——”

Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro, paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti ‘paṇḍupalāso dāni pāricchattako, koviḷāro, na cirasseva pannapalāso bhavissatī’ti. Yasmiṃ samaye devānaṃ tāvatiṃsānaṃ pāricchattako, koviḷāro, pannapalāso hoti, jālakajāto hoti, khārakajāto hoti, kuṭumalakajāto hoti, korakajāto hoti, attamanā, bhikkhave[Pg.193], devā tāvatiṃsā tasmiṃ samaye honti ‘korakajāto dāni pāricchattako koviḷāro, na cirasseva sabbapāliphullo bhavissatī’ti.

诸比丘，当三十三天众的巴瑞恰达树、拘毗陀罗(koviḷāra)树变成枯黄叶时，诸比丘，三十三天众心生欢喜：“现在巴瑞恰达树、拘毗陀罗树已是枯黄叶，不久就会变成凋落叶。”诸比丘，当三十三天众的巴瑞恰达树、拘毗陀罗树变成凋落叶，生出网状叶，生出细小花苞，生出大花苞，花苞初绽时，诸比丘，三十三天众心生欢喜：“现在巴瑞恰达树、拘毗陀罗树已花苞初绽，不久就会全部盛开。”

Līnatthappakāsiniyampi (dī. ni. ṭī. 2.294) ettha evamattho dassito – pannapalāsoti patitapatto. Khārakajātoti jātakhuddakamakuḷo. Ye hi nīlapattakā ativiya khuddakā makuḷā, te ‘‘khārakā’’ti vuccanti. Jālakajātoti tehiyeva khuddakamakuḷehi jātajālako sabbaso jālo viya jāto. Keci pana ‘‘jālakajātoti ekajālo viya jāto’’ti atthaṃ vadanti. Pāricchattako kira khārakaggahaṇakāle sabbatthakameva pallaviko hoti, te cassa pallavā pabhassarapavāḷavaṇṇasamujjalā honti. Tena so sabbaso samujjalanto tiṭṭhati. Kuṭumalajātoti sañjātamahāmakuḷo. Korakajātoti sañjātasūcibhedo sampativikasamānāvattho. Sabbapāliphulloti sabbaso phullitavikasitoti. Ayañca anukkamo dīghabhāṇakānaṃ vaḷañjanānukkamena dassito, na ettha ācariyassa virodho āsaṅkitabbo.

在《义疏释》(Līnatthappakāsinī)中（长部复注2.294）如此解释道：“凋落叶”(pannapalāso)是指掉落的叶子。‘细小花苞’(khārakajāto)是指已生出的细小花苞。那些极小的深绿色花苞，被称为‘khārakā’。‘网状叶’(jālakajāto)是指由那些细小花苞长成网状，完全像一张网一样。然而，有些人则说，‘网状叶’是指像一张网一样生长。据说，巴瑞恰达树在生出细小花苞时，到处都长满嫩芽，而且这些嫩芽闪耀着光辉，像红珊瑚的颜色一样明亮。因此它整体显得光彩夺目。‘大花苞’(kuṭumalajāto)是指已生出大花苞。‘花苞初绽’(korakajāto)是指已生出针状裂缝，正要绽放的状态。‘全部盛开’(sabbapāliphullo)是指全部开放和绽放。这个顺序是依据长部诵者的惯用顺序说明的，不应该认为这与阿阇梨的教导相违背。

Kantanakavātoti devānaṃ puññakammapaccayā pupphānaṃ chindanakavāto. Kantatīti chindati. Sampaṭicchanakavātoti chinnānaṃ chinnānaṃ pupphānaṃ sampaṭiggaṇhakavāto. Cinantoti nānāvidhabhattisannivesavasena nicinaṃ karonto. Aññataradevatānanti nāmagottavasena apaññātadevatānaṃ. Reṇuvaṭṭīti reṇusaṅghāto. Kaṇṇikaṃ āhaccāti sudhammāya kūṭaṃ āhantvā.

折花之风，是诸天因福德业而生起的，是砍断花朵的风。“折”的意思是砍断。受取之风，是接受被砍断之花朵的风。积聚的意思是，以各种供养方式而积聚。某位天神，是指不知名号的天神。尘雾，是尘埃的集合。触及顶冠，是指触及善法堂的尖顶。

Anupharaṇānubhāvoti khīṇāsavassa bhikkhuno kittisaddassa yāva brahmalokā anupharaṇasaṅkhāto ānubhāvo. Pabbajjānissitaṃ hotīti pabbajjāya catupārisuddhisīlampi dassitamevāti adhippāyo. Paṭhamajjhānasannissitantiādīsupi imināva nayena attho veditabbo. Idha pana ubhayato paricchedo heṭṭhā sīlato upari arahattato ca paricchedassa dassitattā. Tenetaṃ vuttanti tena kāraṇena etaṃ ‘‘catupārisuddhisīlaṃ pabbajjānissitaṃ hotī’’tiādivacanaṃ vuttaṃ. Chaṭṭhaṃ uttānameva.

漏尽比丘的名声遍及梵天界，这被称为随遍威德。“出家所依”是指以出家为基础，也显示了四遍净戒。关于“初禅所依”等，也应该用同样的方法理解其含义。然而，此处显示了上下两方面的界限，下方以戒为界限，上方以阿罗汉果为界限，因此显示了界限。正因为这个原因，才说了“四遍净戒是出家所依”等话。第六个（意思）很明显。

Pāricchattakasuttādivaṇṇanā niṭṭhitā.

巴瑞恰达树经等释义终。

7. Bhāvanāsuttavaṇṇanā

7. 修习经释义

71. Sattame [Pg.194] atthassa asādhikā ‘‘bhāvanaṃ ananuyuttassā’’ti vuttattā. Sambhāvanattheti ‘‘api nāma evaṃ siyā’’ti vikappanattho sambhāvanattho. Evañhi loke siliṭṭhavacanaṃ hotīti ekameva saṅkhaṃ avatvā aparāya saṅkhāya saddhiṃ vacanaṃ loke siliṭṭhavacanaṃ hoti yathā ‘‘dve vā tīṇi vā udakaphusitānī’’ti. Sammā adhisayitānīti pādādīhi attanā nesaṃ kiñci upaghātaṃ akarontiyā bahivātādiparissayapariharaṇatthaṃ sammadeva upari sayitāni. Upariattho hettha adhi-saddo. Utuṃ gaṇhāpentiyāti tesaṃ allasinehapariyādānatthaṃ attano kāyusmāvasena utuṃ gaṇhāpentiyā. Tenāha ‘‘usmīkatānī’’ti. Sammā paribhāvitānīti sammadeva sabbaso kukkuṭavāsanāya vāsitāni. Tenāha ‘‘kukkuṭagandhaṃ gāhāpitānī’’ti. Ettha ca sammāparisedanaṃ kukkuṭagandhaparibhāvanañca sammāadhisayanasammāparisedananipphattiyā ānubhāvanipphāditanti daṭṭhabbaṃ. Sammāadhisayaneneva hi itaradvayaṃ ijjhati. Na hi sammāadhisayanato visuṃ sammāparisedanassa sammāparibhāvanassa ca kāraṇaṃ atthi. Tena pana saddhiṃyeva itaresaṃ dvinnampi ijjhanato vuttaṃ.

71. 第七，因为说到“于不致力于修习者”，所以不能成办其义。“在可能性义中”(Sambhāvanattheti)是说，“或许会这样”(api nāma evaṃ siyā)是表示推测的可能性义。因为在世间，不说一个单一的数目，而是与另一个数目连用，这样的话语是优雅的，例如说“两三滴水珠”。“妥善覆卧”(Sammā adhisayitāni)是指，（母鸡）不用脚等自身部位对它们（鸡卵）造成任何伤害，为了避开外在的风等危险而妥善地卧于其上。此处的“adhi”一词是在上之义。“令其受温”(Utuṃ gaṇhāpentiyā)是指，为了去除它们的湿气，以自身体温令其受温。因此说“令其温暖”(usmīkatāni)。“妥善熏染”(Sammā paribhāvitāni)是指，完全以母鸡的气息熏染。因此说“令其带有鸡的气味”(kukkuṭagandhaṃ gāhāpitāni)。于此，当知妥善孵育和鸡味熏染，是由妥善覆卧与妥善孵育的成就，通过其威力所成办的。确实，仅由妥善覆卧，其余二者即得成就。因为离开妥善覆卧，并无另外成就妥善孵育和妥善熏染之因。然而，因为其余二者与此（妥善覆卧）同时成就，故如是说。

Tividhakiriyākaraṇenāti sammāadhisayanāditividhakiriyākaraṇenāti attho. Kiñcāpi ‘‘evaṃ aho vata me’’tiādinā na icchā uppajjeyya kāraṇassa pana sampāditattā, atha kho bhabbāva te abhinibbhijjitunti yojanā. Kasmā bhabbāti āha ‘‘te hi yasmā tāyā’’tiādi. Sayampīti aṇḍāni. Pariṇāmanti paripākaṃ bahinikkhamanayogyataṃ. Yathā kapālassa tanutā ālokassa anto paññāyamānassa kāraṇaṃ, tathā kapālassa tanutāya nakhasikhāmukhatuṇḍakānaṃ kharatāya ca allasinehapariyādānaṃ kāraṇavacananti daṭṭhabbaṃ. Tasmāti ālokassa anto paññāyamānato sayañca paripākagatattā.

“通过三种行为”(Tividhakiriyākaraṇena)意为通过妥善覆卧等三种行为。应连接为：即使（母鸡）没有生起“啊，愿我的（小鸡）如此……”等愿望，但由于（破壳的）因缘已经具备，它们（鸡卵）确实是能够破壳而出的。“为何能够？”(Kasmā bhabbā)是说“因为它们……”等。“它们自己”(Sayampi)是指鸡卵。“成熟”(Pariṇāmaṃ)是指完全成熟，适于外出。当知，正如（卵）壳的薄是光线能于内部显现的原因，同样，壳的薄、爪尖与喙的锐利，以及湿气的去除，是（破壳）原因的说明。“因此”(Tasmā)是指，因为光线能于内部显现，且它们自身也已达到成熟。

Opammasampaṭipādananti opammatthassa upameyyena sammadeva paṭipādanaṃ. Tanti opammasampaṭipādanaṃ. Evanti idāni vuccamānākārena. Atthenāti upameyyatthena saṃsandetvā saha yojetvā. Sampādanena sampayuttadhammavasena ñāṇassa tikkhabhāvo veditabbo. Ñāṇassa hi sabhāvato satinepakkato ca tikkhabhāvo, samādhivasena kharabhāvo, saddhāvasena vippasannabhāvo. Pariṇāmakāloti balavavipassanākālo. Vaḍḍhikāloti [Pg.195] vuṭṭhānagāminivipassanākālo. Anulomaṭṭhāniyā hi vipassanā gahitagabbhā nāma tadā maggagabbhassa gahitattā. Tajjātikanti tassa vipassanānuyogassa anurūpaṃ. Satthāpi avijjaṇḍakosaṃ paharati, desanāpi vineyyasantānagataṃ avijjaṇḍakosaṃ paharati, yathāṭhāne ṭhātuṃ na deti.

“比喻的阐明”(Opammasampaṭipādanaṃ)是指，将比喻之义与所喻之义妥善地阐明。那即是比喻的阐明。“如是”(Evaṃ)是指以现在所说的方式。“以义”(Atthena)是指与所喻之义比较、结合。应知智慧的锐利，是由于成就相应之法。确实，智慧的锐利来自其自性及念的成熟；坚固来自定；清净来自信。“成熟之时”(Pariṇāmakālo)是指强力观(vipassanā)之时。“增长之时”(Vaḍḍhikālo)是指行至出起的观之时。确实，处于随顺位的观名为“受胎”，因为那时已受持道胎。“同类的”(Tajjātikaṃ)是指与该观的修习相应。导师也击破无明卵壳，说法也击破所化有情相续中的无明卵壳，不令其住于原处。

Olambakasaṅkhātanti olambakasuttasaṅkhātaṃ. ‘‘Pala’’nti hi tassa suttassa nāmaṃ. Cāretvā dāruno heṭṭhā dosajānanatthaṃ ussāpetvā. Gaṇḍaṃ haratīti palagaṇḍoti etena ‘‘palena gaṇḍahāro palagaṇḍoti pacchimapade uttarapadalopena niddeso’’ti dasseti. Gahaṇaṭṭhāneti hatthena gahetabbaṭṭhāne. Sammadeva khipīyanti etena kāyaduccaritādīnīti saṅkhepo, pabbajjāva saṅkhepo pabbajjāsaṅkhepo. Tena vipassanaṃ anuyuñjantassa puggalassa ajānantasseva āsavānaṃ parikkhayo idha vipassanānisaṃsoti adhippeto.

“名为悬垂物”(Olambakasaṅkhātaṃ)是指名为《悬垂物经》的经。确实，“Pala”是那部经的名字。移动、举起木材下方，以了知其过失。“去除肿块者为palagaṇḍa”，以此显示：“以pala去除肿块者为palagaṇḍa”，这是省略了后一词中前一部分的解释。“在执取处”(Gahaṇaṭṭhāne)是指应用手执取之处。“以此，身恶行等被妥善抛弃”，这是简说(saṅkhepo)；出家即是简说，故为“出家简说”(pabbajjāsaṅkhepo)。因此，此处意指：致力于观(vipassanā)的个人(puggala)，于不知不觉中诸漏灭尽，此即观的功德。

Hemantikena kāraṇabhūtena, bhummatthe vā etaṃ karaṇavacanaṃ, hemantiketi attho. Paṭippassambhantīti paṭippassaddhaphalāni honti. Tenāha ‘‘pūtikāni bhavantī’’ti. Mahāsamuddo viya sāsanaṃ agādhagambhīrabhāvato. Nāvā viya yogāvacaro mahoghuttarato. Pariyāyanaṃ viyāti parito aparāparaṃ yāyanaṃ viya. Khajjamānānanti khādantena viya udakena khepiyamānabandhanānaṃ. Tanubhāvoti pariyuṭṭhānapavattiyā asamatthatāya dubbalabhāvo. Vipassanāñāṇapītipāmojjehīti vipassanāñāṇasamuṭṭhitehi pītipāmojjehi. Okkhāyamāneti vipassanākammaṭṭhāne vīthippaṭipāṭiyā okkhāyamāne, paṭisaṅkhānupassanāya vā okkhāyamāne. Saṅkhārupekkhāya pakkhāyamāne. Dubbalatā dīpitā ‘‘appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavantī’’ti vuttattā.

“以冬季”(Hemantikena)是作为原因；或者此工具格是处所义，意为“在冬季”。“平息”(Paṭippassambhanti)是指其果已寂止。因此说“它们变得腐朽”。教法如大海，因其深广。禅修者如船，因其渡过大暴流。“如遍行”(Pariyāyanaṃ viya)是指如周而复始地行进。“被吞食的”(Khajjamānānaṃ)是指其束缚如被吞食的水所冲毁。“薄弱”(Tanubhāvo)是指由于无法生起缠，而呈羸弱的状态。“以观智的喜与悦”(Vipassanāñāṇapītipāmojjehi)是指以观智所生起的喜与悦。“被削减时”(Okkhāyamāne)是指在观业处中，依心路次第而被削减，或由省察随观而被削减。由行舍而衰退。因为说到“仅以少许努力，诸结即平息，变得腐朽”，故显示了其羸弱。

Bhāvanāsuttavaṇṇanā niṭṭhitā.

修习经释义终。

8-9. Aggikkhandhopamasuttādivaṇṇanā

8-9. 火蕴本行等释义

72-73. Aṭṭhame passatha nūti api passatha. Mahantanti vipulaṃ. Aggikkhandhanti aggisamūhaṃ. Ādittanti padittaṃ. Sampajjalitanti samantato pajjalitaṃ accivipphuliṅgāni [Pg.196] muñcantaṃ. Sajotibhūtanti samantato uṭṭhitāhi jālāhi ekappabhāsamudayabhūtaṃ. Taṃ kiṃ maññathāti taṃ idāni mayā vuccamānatthaṃ kiṃ maññathāti anumatiggahaṇatthaṃ pucchati. Yadettha satthā aggikkhandhāliṅganaṃ kaññāliṅganañca ānesi, tamatthaṃ vibhāvetuṃ ‘‘ārocayāmī’’tiādimāha.

72-73. 第八。“你们看见了吗？”(passatha nū)即“你们是否看见？”(api passatha)。“巨大的”(Mahantaṃ)即广大的。“火蕴”(Aggikkhandhaṃ)即火的聚集。“燃起的”(Ādittaṃ)即燃烧的。“遍燃的”(Sampajjalitaṃ)即四处燃烧，放出火焰与火花。“成一光焰的”(Sajotibhūtaṃ)即由四方升起的火焰，成为一团光明的生起。“你们怎么认为？”(Taṃ kiṃ maññatha)是问：“对于我现在所说之义，你们怎么认为？”这是为了获得同意而问。此处，导师引述了拥抱火蕴和拥抱少女（的比喻），为了阐明其义，而说了“我告诉你们”等语。

Dussīlassāti nissīlassa sīlavirahitassa. Pāpadhammassāti dussīlattā eva hīnajjhāsayatāya lāmakasabhāvassa. Asucisaṅkassarasamācārassāti aparisuddhatāya asuci hutvā saṅkāya saritabbasamācārassa. Dussīlo hi kiñcideva asāruppaṃ disvā ‘‘idaṃ asukena kataṃ bhavissatī’’ti paresaṃ āsaṅkā hoti. Kenacideva karaṇīyena mantayante bhikkhū disvā ‘‘kacci nu kho ime mayā katakammaṃ jānitvā mantentī’’ti attanoyeva saṅkāya saritabbasamācāro. Paṭicchannakammantassāti lajjitabbatāya paṭicchādetabbakammantassa. Assamaṇassāti na samaṇassa. Salākaggahaṇādīsu ‘‘ahampi samaṇo’’ti micchāpaṭiññāya samaṇapaṭiññassa. Aseṭṭhacāritāya abrahmacārissa. Uposathādīsu ‘‘ahampi brahmacārī’’ti micchāpaṭiññāya brahmacāripaṭiññassa. Pūtinā kammena sīlavipattiyā anto anupaviṭṭhattā antopūtikassa. Chadvārehi rāgādikilesānussavanena tintattā avassutassa. Sañjātarāgādikacavarattā sīlavantehi chaḍḍetabbattā ca kasambujātassa.

“恶戒者的”(Dussīlassa)是指无戒、离戒者的。“恶法者的”(Pāpadhammassa)是指因其恶戒，故有卑劣意向、鄙俗本性者的。“不净、可疑、应忆念其行者的”(Asucisaṅkassarasamācārassa)是指因不净而污秽，其行为应被怀疑而忆念者的。确实，恶戒者见到任何不当之事，他人就会怀疑：“这事想必是某某做的。”见到比丘们因某事商议，自己就会怀疑而忆念其行：“他们是不是知道了我的所作所为而在商议？”“有隐秘行为者的”(Paṭicchannakammantassa)是指其行为因可耻而应被隐藏者的。“非沙门者的”(Assamaṇassa)即不是沙门者的。在领取筹码等事中，以“我也是沙门”的虚假承诺而自称沙门者的。因其非圣行，故为“非梵行者的”(abrahmacārissa)。在布萨(uposatha)等事中，以“我也是梵行者”的虚假承诺而自称梵行者的。“内腐者的”(Antopūtikassa)是指因腐败的行为、戒的毁坏而深入内部者的。“有漏者的”(Avassutassa)是指因贪等烦恼从六门流出而浸湿者的。“已成垃圾者的”(Kasambujātassa)是指因生起贪等垃圾，且应被具戒者抛弃者的。

Vālarajjuyāti vālehi katarajjuyā. Sā hi kharatarā hoti. Ghaṃseyyāti mathanavasena ghaṃseyya. Teladhotāyāti telena nisitāya. Paccorasminti patiurasmiṃ, abhimukhe uramajjheti adhippāyo. Ayosaṅkunāti saṇḍāsena. Pheṇuddehakanti pheṇaṃ uddehetvā uddehetvā, anekavāraṃ pheṇaṃ uṭṭhāpetvāti attho. Evamettha saṅkhepato pāḷivaṇṇanā veditabbā. Navamaṃ uttānameva.

毛绳(Vālarajju)是用毛发制成的绳索，它更为粗糙。摩擦(Ghaṃseyya)是以摩擦的方式擦拭。油浸(Teladhota)是用油磨利。于胸前(Paccorasmiṃ)是指正对胸前，意即胸膛中央。铁钩(Ayosaṅku)是指铁钳。泛起泡沫(Pheṇuddehakaṃ)是将泡沫一再搅起，意思是多次令泡沫生起。于此，应如是简要理解巴利语释义。第九则其义自明。

Aggikkhandhopamasuttādivaṇṇanā niṭṭhitā.

火蕴《本行》等释义终。

10. Arakasuttavaṇṇanā

10. 阿拉迦经释义

74. Dasame parittanti ittaraṃ. Tenāha ‘‘appaṃ thoka’’nti. Pabandhānupacchedassa paccayabhāvo idha jīvitassa raso kiccanti adhippetanti āha [Pg.197] ‘‘sarasaparittatāyapī’’ti. Tadadhīnavuttitāyapi hi ‘‘yo, bhikkhave, ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo’’ti vacanato parittaṃ khaṇaparittatāyapi. Paramatthato hi atiparitto sattānaṃ jīvitakkhaṇo ekacittakkhaṇappavattimattoyeva. Yathā nāma rathacakkaṃ pavattamānampi ekeneva nemippadesena pavattati, tiṭṭhamānampi ekeneva tiṭṭhati, evamevaṃ ekacittakkhaṇikaṃ sattānaṃ jīvitaṃ tasmiṃ citte niruddhamatte satto niruddhoti vuccati. Yathāha ‘‘atīte cittakkhaṇe jīvittha na jīvati na jīvissati. Anāgate cittakkhaṇe na jīvittha na jīvati jīvissati. Paccuppanne cittakkhaṇe na jīvittha jīvati na jīvissati.

74. 第十，所谓“短暂”(parittaṃ)，即是微少(ittaraṃ)。因此说“极少、微少”(appaṃ thokaṃ)。此处生命的作用在于维持相续不断，因此说“即使有作用也是短暂的”。因为世尊曾说：“诸比丘，长寿者，亦仅百岁，或多一些”，故生命是短暂的，从刹那的角度看也是短暂的。从究竟义而言，有情的生命刹那极其短暂，仅为一心识刹那的延续。譬如车轮转动时，仅以轮辋的一点转动；静止时，也仅以一点静止。同理，有情的生命仅为一心识刹那，当此心识息灭时，即说此有情已灭。如言：“于过去心识刹那，曾活，今不活，未来亦不活。于未来心识刹那，未曾活，今不活，未来将活。于现在心识刹那，未曾活，今正活，未来亦不活。”

‘‘Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;

Ekacittasamāyuttā, lahuso vattate khaṇo.

生命与自体，以及一切苦乐，皆系于一心，刹那迅速流转。

‘‘Ye niruddhā marantassa, tiṭṭhamānassa vā idha;

Sabbepi sadisā khandhā, gatā appaṭisandhikā.

于此，临终者已灭之蕴，或存活者已灭之蕴，彼一切蕴皆相似，逝去而不再相续。

‘‘Anibbattena na jāto, paccuppannena jīvati;

Cittabhaṅgā mato loko, paññatti paramatthiyā’’ti. (mahāni. 10);

不因未生者而生，依现在者而活；心识坏灭，世间即死，此乃究竟义之施设。

Lahusanti lahukaṃ. Tenāha ‘‘lahuṃ uppajjitvā nirujjhanato lahusa’’nti. Parittaṃ lahusanti ubhayaṃ panetaṃ appakassa vevacanaṃ. Yañhi appakaṃ, taṃ parittañceva lahukañca hoti. Idha pana āyuno adhippetattā rassanti vuttaṃ hoti. Mantāyanti karaṇatthe etaṃ bhummavacananti āha ‘‘mantāya boddhabbaṃ, paññāya jānitabbanti attho’’ti. Mantāyanti vā manteyyanti vuttaṃ hoti, mantetabbaṃ mantāya upaparikkhitabbanti attho. Paññāya jānitabbanti jānitabbaṃ jīvitassa parittabhāvo bahudukkhādibhāvo. Jānitvā ca pana sabbapalibodhe chinditvā kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ. Yasmā itthi jātassa amaraṇaṃ, appaṃ vā bhiyyo vassasatato upari appaṃ aññaṃ vassasataṃ appatvā vīsaṃ vā tiṃsaṃ vā cattālīsaṃ vā paṇṇāsaṃ vā saṭṭhi vā vassāni jīvati, evaṃdīghāyuko pana atidullabho. ‘‘Asuko hi evaṃ ciraṃ jīvatī’’ti tattha tattha gantvā daṭṭhabbo hoti. Tattha visākhā upāsikā vīsasataṃ jīvati, tathā pokkharasātibrāhmaṇo, brahmāyubrāhmaṇo, bāvariyabrāhmaṇo, ānandatthero, mahākassapattheroti[Pg.198]. Anuruddhatthero pana vassasatañceva paṇṇāsañca vassāni. Bākulatthero vassasatañceva saṭṭhi ca vassāni, ayaṃ sabbadīghāyuko, sopi dve vassasatāni na jīvi.

“轻”(Lahusaṃ)是轻快。因此说：“由于迅速生起又迅速灭去，所以是轻的。”“微小”(Parittaṃ)和“轻”(lahusaṃ)，这两个词都用来表示“少”。凡是少的，就是微小的，也是轻快的。在这里，因为是指寿命，所以说是“短促”。“应思量”(Mantāya)，这是工具格的用法，意思是“应当通过思考来理解，通过智慧来认识”。或者说“应思量”(mantāya)即是“应思考”(manteyya)，意思是应当通过思考来审查。所谓“通过智慧来认识”，即是认识到生命的短暂、多苦等特性。认识之后，就应当断除一切障碍，行所应行之善，修习梵行。因为生者无不死，即使活到百岁或稍多，也极少能再活二三十、四五十或六十年，如此长寿者实属罕见。必须去各处才能看到像“某人竟然活了这么久”的人。比如毘舍佉(Visākhā)优婆夷活了一百二十岁，同样还有波卡拉萨提(Pokkharasāti)婆罗门、梵天寿(Brahmāyu)婆罗门、跋瓦睿(Bāvarī)婆罗门、阿难(Ānanda)长老、大迦叶(Mahākassapa)长老。阿那律(Anuruddha)长老则活了一百五十岁，薄拘罗(Bākula)长老活了一百六十岁，他是最长寿的了，但他也活不到两百岁。

Arakasuttavaṇṇanā niṭṭhitā.

阿拉迦经释义终。

Mahāvaggavaṇṇanā niṭṭhitā.

大品释义终。

8. Vinayavaggo

8. 律品

1-8. Paṭhamavinayadharasuttādivaṇṇanā

1-8. 第一持律者经等释义

75-82. Aṭṭhamassa paṭhamaṃ dutiyañca uttānatthameva. Tatiye vinayalakkhaṇe patiṭṭhito lajjibhāvena vinayalakkhaṇe ṭhito hoti. Alajjī (pārā. aṭṭha. 1.45) hi bahussutopi samāno lābhagarukatāya tantiṃ visaṃvādetvā uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpetvā sāsane mahantaṃ upaddavaṃ karoti, saṅghabhedampi saṅgharājimpi uppādeti. Lajjī pana kukkuccako sikkhākāmo jīvitahetupi tantiṃ avisaṃvādetvā dhammameva vinayameva ca dīpeti, satthusāsanaṃ garuṃ katvā ṭhapeti. Evaṃ yo lajjī, so vinayaṃ ajahanto avokkamantova lajjibhāvena vinayalakkhaṇe ṭhito hoti patiṭṭhito.

75-82. 第七十五至八十二，第八经的第一、第二部分，其义自明。第三，“安住于律相”者，因有惭愧心而安住于律相。无惭者（《波罗夷义注》1.45），即使博学多闻，亦因贪求利养而歪曲圣典，宣扬非法、非律，破坏导师之教法，于教法中造成巨大危害，甚至引发僧团分裂与僧团诤端。然有惭者，则会小心谨慎，渴望学习，即使为活命亦不歪曲圣典，唯阐述法与律，尊重并守护导师之教法。如是有惭者，不舍律，不偏离，因有惭愧心而安住于律相，坚定不移。

Asaṃhīroti ettha saṃhīro nāma yo pāḷiyaṃ vā aṭṭhakathāyaṃ vā heṭṭhā vā uparito vā padapaṭipāṭiyā vā pucchiyamāno vitthunati vipphandati, saṇṭhātuṃ na sakkoti, yaṃ yaṃ parena vuccati, taṃ taṃ anujānāti, sakavādaṃ chaḍḍetvā paravādaṃ gaṇhāti. Yo pana pāḷiyaṃ vā aṭṭhakathāyaṃ vā heṭṭhupariyavasena vā padapaṭipāṭiyā vā pucchiyamāno na vitthunati na vipphandati, ekekalomaṃ saṇḍāsena gaṇhanto viya ‘‘evaṃ mayaṃ vadāma, evaṃ no ācariyā vadantī’’ti vissajjeti. Yamhi pāḷi ca pāḷivinicchayo ca suvaṇṇabhājane pakkhittasīhavasā viya parikkhayaṃ pariyādānaṃ agacchanto tiṭṭhati, ayaṃ vuccati asaṃhīro. Yasmā pana evarūpo yaṃ yaṃ parena vuccati, taṃ taṃ nānujānāti, attanā suvinicchinitaṃ katvā gahitaṃ aviparītamatthaṃ na [Pg.199] vissajjeti, tasmā vuttaṃ ‘‘na sakkoti gahitaggahaṇaṃ vissajjāpetu’’nti. Catutthādīni suviññeyyāni.

“不动摇者”(Asaṃhīro)：此处所谓“动摇者”(saṃhīro)，是指当被问及巴利(pāḷi)或义注(aṭṭhakathā)，或上下文，或词句顺序时，便会含糊其辞，动摇不定，无法站稳立场，他人所言皆随顺认可，舍弃己见而接受他见者。而当被问及巴利或义注，或上下文，或词句顺序时，不含糊其辞，不动摇不定，犹如以钳夹取一根毛发般，回答说：“我等如是说，我等之阿阇梨如是说。”于其人，巴利与巴利之抉择，犹如置于金器中之狮子油般，不会耗尽、消失而存续，此即称为“不动摇者”。正因如此之人，不会随声附和他人所言，对自己善加抉择而持守之无颠倒义，不会舍弃，故说“不能使其放弃已持之立场”。第四等及以后之义，易于理解。

Paṭhamavinayadharasuttādivaṇṇanā niṭṭhitā.

第一持律者经等释义终。

9. Satthusāsanasuttavaṇṇanā

9. 导师教诫经释义

83. Navame vivekaṭṭhoti vivitto. Tenāha ‘‘dūrībhūto’’ti. Satiavippavāse ṭhitoti kammaṭṭhāne satiṃ avijahitvā ṭhito. Pesitattoti kāye ca jīvite ca anapekkhatāya nibbānaṃ pesitacitto tanninno tappoṇo tappabbhāro.

83. 第九，“为远离故”(vivekaṭṭho)即是独处。故说“已远离”。“住于念不离”(satiavippavāse ṭhito)谓安住于不舍弃业处之念。“已遣其心”(pesitatto)谓对身体与生命皆无所顾惜，心已趣向涅槃，倾向涅槃，朝向涅槃，专注于涅槃。

Satthusāsanasuttavaṇṇanā niṭṭhitā.

导师教诫经释义终。

10. Adhikaraṇasamathasuttavaṇṇanā

10. 灭诤法经释义

84. Dasame adhikarīyanti etthāti adhikaraṇāni. Ke adhikarīyanti? Samathā. Kathaṃ adhikarīyanti? Samanavasena. Tasmā te tesaṃ samanavasena pavattantīti āha ‘‘adhikaraṇāni samentī’’tiādi. Uppannānaṃ uppanānanti uṭṭhitānaṃ uṭṭhitānaṃ. Samathatthanti samanatthaṃ. Dīghanikāye saṅgītisuttavaṇṇanāyampi (dī. ni. aṭṭha. 3.331) vitthāratoyevāti etthāyaṃ vitthāranayo – adhikaraṇesu tāva dhammoti vā adhammoti vā aṭṭhārasahi vatthūhi vivadantānaṃ bhikkhūnaṃ yo vivādo, idaṃ vivādādhikaraṇaṃ nāma. Sīlavipattiyā vā ācāradiṭṭhiājīvavipattiyā vā anuvadantānaṃ yo anuvādo upavadanā ceva codanā ca, idaṃ anuvādādhikaraṇaṃ nāma. Mātikāyaṃ āgatā pañca, vibhaṅge dveti sattapi āpattikkhandhā, idaṃ āpattādhikaraṇaṃ nāma. Yaṃ saṅghassa apalokanādīnaṃ catunnaṃ kammānaṃ karaṇaṃ, idaṃ kiccādhikaraṇaṃ nāma.

84. 第十，“于此中处理”，故为“诤事”。由何处理？由灭诤法。如何处理？通过平息。故说“平息诤事”等。“已生者已生”谓已生起者已生起。“为平息故”谓为平息之义。《长部·结集经》释义(Dī. Ni. Aṭṭha. 3.331)中亦有详述，此处详说如下：于诸诤事中，首先，比丘们因法或非法十八事而争论，此争论名为“论诤事”。因戒、行、见、活命之堕罪而互相谴责，此谴责、呵责与指责，名为“随说事”。母论中提及之五种，以及《分别》中之两种，总共七罪蕴，名为“罪诤事”。僧团所行之宣告等四种羯磨，名为“羯磨事”。

Tattha vivādādhikaraṇaṃ dvīhi samathehi sammati sammukhāvinayena ca yebhuyyasikāya ca. Sammukhāvinayeneva sammamānaṃ yasmiṃ vihāre uppannaṃ tasmiṃyeva [Pg.200] vā, aññatra vūpasametuṃ gacchantānaṃ antarāmagge vā, yattha gantvā saṅghassa niyyātitaṃ, tattha saṅghena vā, saṅghe vūpasametuṃ asakkonte tattheva ubbāhikāya sammatapuggalehi vā vinicchitaṃ sammati. Evaṃ sammamāne ca panetasmiṃ yā saṅghasammukhato dhammasammukhato vinayasammukhatā puggalasammukhatā, ayaṃ sammukhāvinayo nāma. Tattha ca kārakasaṅghassa saṅghasāmaggivasena sammukhibhāvo saṅghasammukhatā. Sametabbassa vatthuno bhūtattā dhammasammukhatā. Yathā taṃ sametabbaṃ, tathevassa samanaṃ vinayasammukhatā. Yo ca vivadati, yena ca vivadati, tesaṃ ubhinnaṃ atthapaccatthikānaṃ sammukhībhāvo puggalasammukhatā. Ubbāhikāya vūpasame panettha saṅghasammukhatā parihāyati. Evaṃ tāva sammukhāvinayeneva sammati.

于此，论诤事以二种灭诤法平息：现前毘尼与多数决。以现前毘尼平息时，或于发生诤事的寺院内，或于僧众前往他处平息诤事的途中，或于将事件提交僧团之处，由僧团平息；若僧团无法平息，则于彼处由推举出的个人裁决而平息。如是平息时，僧团现前、法现前、律现前、个人现前，此即名为现前毘尼。其中，执行羯磨之僧团，因僧团和合而现前，是为僧团现前。所应平息之事为事实，是为法现前。如其所应平息，如是平息之，是为律现前。争论者与被争论者，此双方当事人皆现前，是为个人现前。若通过推举裁决，则僧团现前有所缺少。如是，即以现前毘尼平息。

Sace panevampi na sammati, atha naṃ ubbāhikāya sammatā bhikkhū ‘‘na mayaṃ sakkoma vūpasametu’’nti saṅghasseva niyyātenti. Tato saṅgho pañcaṅgasamannāgataṃ bhikkhuṃ salākaggāhāpakaṃ sammannati, tena guḷhakavivaṭakasakaṇṇajappakesu tīsu salākaggāhakesu aññataravasena salākaṃ gāhāpetvā sannipatitāya parisāya dhammavādīnaṃ yebhuyyatāya yathā te dhammavādino vadanti, evaṃ vūpasantaṃ adhikaraṇaṃ sammukhāvinayena ca yebhuyyasikāya ca vūpasantaṃ hoti. Tattha sammukhāvinayo vuttanayo eva. Yaṃ pana yebhuyyasikākammassa karaṇaṃ, ayaṃ yebhuyyasikā nāma. Evaṃ vivādādhikaraṇaṃ dvīhi samathehi sammati.

若即便如此仍无法平息，则被推举之比丘们应向僧团报告：“我等无法平息”，然后将此事提交僧团。其后，僧团应指定一位具足五支之比丘作为取筹者，通过秘密、公开或耳语此三种取筹方式之一来收取筹码，于集会大众中，依多数持法者之意见，如是平息诤端。如是，诤端通过现前毘尼与多数决而得以平息。现前毘尼之方法已如前述。然多数决之羯磨，即名为多数决。如是，论诤事通过二种灭诤法得以平息。

Anuvādādhikaraṇaṃ catūhi samathehi sammati sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca. Sammukhāvinayeneva sammamānaṃ yo ca anuvadati, yañca anuvadati, tesaṃ vacanaṃ sutvā sace kāci āpatti natthi, ubho khamāpetvā, sace atthi ayaṃ nāmettha āpattīti evaṃ vinicchitaṃ vūpasammati. Tattha sammukhāvinayalakkhaṇaṃ vuttanayameva.

随说事以四种灭诤法平息：现前毘尼、忆念毘尼、不痴毘尼与觅罪相。以现前毘尼平息时，听取随说者与被随说者之陈述，若无任何罪，则令双方忏谢；若有罪，则裁定“此处有此罪”，如是便可平息。其中，现前毘尼之相如前所说。

Yadā pana khīṇāsavassa bhikkhuno amūlikāya sīlavipattiyā anuddhaṃsitassa sativinayaṃ yācamānassa saṅgho ñatticatutthena kammena sativinayaṃ deti, tadā sammukhāvinayena ca sativinayena ca vūpasantaṃ hoti. Dinne pana sativinaye puna tasmiṃ puggale kassaci anuvādo na ruhati. Yadā ummattako bhikkhu ummādavasena kate assāmaṇake ajjhācāre ‘‘saratāyasmā evarūpiṃ āpatti’’nti bhikkhūhi codiyamāno ‘‘ummattakena [Pg.201] me, āvuso, etaṃ kataṃ, nāhaṃ taṃ sarāmī’’ti bhaṇantopi bhikkhūhi codiyamānova puna acodanatthāya amūḷhavinayaṃ yācati, saṅgho cassa ñatticatutthena kammena amūḷhavinayaṃ deti. Tadā sammukhāvinayena ca amūḷhavinayena ca vūpasantaṃ hoti. Dinne pana amūḷhavinaye puna tasmiṃ puggale kassaci tappaccayā anuvādo na ruhati. Yadā pana pārājikena vā pārājikasāmantena vā codiyamānassa aññenaññaṃ paṭicarato pāpussannatāya pāpiyassa puggalassa ‘‘sacāyaṃ acchinnamūlo bhavissati, sammā vattitvā osāraṇaṃ labhissati. Sace chinnamūlo, ayamevassa nāsanā bhavissatī’’ti maññamāno saṅgho ñatticatutthena kammena tassapāpiyasikaṃ karoti, tadā sammukhāvinayena ca tassapāpiyasikāya ca vūpasantaṃ hotīti. Evaṃ anuvādādhikaraṇaṃ catūhi samathehi sammati.

当漏尽比丘因无根的戒堕罪而被随说，向僧团请求忆念毘尼(sativinaya)时，僧团以白四羯磨授予忆念毘尼，此事便通过现前毘尼(sammukhāvinaya)与忆念毘尼而得以平息。忆念毘尼授予后，对此人(puggala)的任何随说便不再成立。若癫狂比丘因癫狂而犯下非沙门行，被比丘们谏举说：“具寿(āyasmā)，你记得犯过如是罪吗？”即使他回答说：“贤友(āvuso)，此是我癫狂时所为，我不记得了。”仍继续受到比丘们的谏举，为不再被谏举而请求不痴毘尼(amūḷhavinaya)，僧团以白四羯磨授予他不痴毘尼。此事便通过现前毘尼与不痴毘尼而得以平息。不痴毘尼授予后，任何人因此事对此人的随说便不再成立。若有人被指控犯波罗夷(pārājika)罪或近波罗夷罪，他们言语支吾，罪恶深重，僧团思忖：“若此人善根未断，则应善自履行，得复归。若其善根已断，此即为其灭摈(nāsana)。”于是僧团以白四羯磨对其实行觅罪相(tassapāpiyasikā)。此事便通过现前毘尼与觅罪相而得以平息。如是，随说事便通过四种灭诤法而平息。

Āpattādhikaraṇaṃ tīhi samathehi sammati sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca. Tassa sammukhāvinayeneva vūpasamo natthi. Yadā pana ekassa vā bhikkhuno santike saṅghagaṇamajjhesu vā bhikkhu lahukaṃ āpattiṃ deseti, tadā āpattādhikaraṇaṃ sammukhāvinayena ca paṭiññātakaraṇena ca vūpasammati. Tattha sammukhāvinaye tāva yo ca deseti, yassa ca deseti, tesaṃ sammukhībhāvo puggalasammukhato. Sesaṃ vuttanayameva.

罪诤事以三种灭诤法平息：现前毘尼、依自言作(paṭiññātakaraṇa)与如草覆地(tiṇavatthāraka)。此诤事不能单以现前毘尼平息。当一位比丘在另一位比丘面前，或在僧团或众中，发露轻罪时，罪诤事便能以现前毘尼与依自言作而平息。此处，于现前毘尼中，发露者与听受者当面相对，此即是个人现前。其余如前所说。

Puggalassa ca gaṇassa ca desanākāle saṅghasammukhato parihāyati. Yaṃ panettha ‘‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno’’ti ca ‘‘passasī’’ti ca ‘‘āma, passāmī’’ti ca paṭiññātāya ‘‘āyatiṃ saṃvareyyāsī’’ti karaṇaṃ, taṃ paṭiññātakaraṇaṃ nāma. Saṅghādisese parivāsādiyācanā paṭiññā, parivāsādīnaṃ dānaṃ paṭiññātakaraṇaṃ nāma.

于个人(puggala)及众发露时，则无僧团现前。在此，承认“尊者，我犯某某罪”，以及回答“见否？”“然，我见”，依此自言而行“未来当防护”，此名为“依自言作”(paṭiññātakaraṇa)。于僧残(saṅghādisesa)罪，请求别住(parivāsa)等是“自言”(paṭiññā)，给予别住等则名为“依自言作”。

Dvepakkhajātā pana bhaṇḍanakārakā bhikkhū bahuṃ assāmaṇakaṃ ajjhācāraṃ caritvā puna lajjidhamme uppanne ‘‘sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya saṃvatteyyā’’ti aññamaññaṃ āpattiyā kārāpane dosaṃ disvā yadā bhikkhū tiṇavatthārakakammaṃ karonti, tadā āpattādhikaraṇaṃ sammukhāvinayena ca tiṇavatthārakena ca sammati. Tatra hi yattakā hatthapāsūpagatā ‘‘na metaṃ khamatī’’ti evaṃ diṭṭhāvikammaṃ akatvā ‘‘dukkaṭaṃ kammaṃ puna kātabbaṃ kamma’’nti [Pg.202] na ukkoṭenti, niddampi okkantā honti, sabbesaṃ ṭhapetvā thullavajjañca gihipaṭisaṃyuttañca sabbāpattiyo vuṭṭhahanti. Evaṃ āpattādhikaraṇaṃ tīhi samathehi sammati.

然而，那些生起两派争论的比丘，做了许多不合沙门身份的非理行为后，当惭愧心生起时，他们心想：“如果我们互相揭发这些罪过，这争端可能会变得激烈而粗暴。”于是看到了互相揭发罪过的坏处。当比丘们进行如草覆地羯磨时，罪诤就通过现前毘尼和如草覆地而得以平息。于此，凡在伸手所及(hatthapāsa)范围内的人，如果没有明确地表示“我不接受”，就不能以“此羯磨为恶作(dukkaṭa)，应该重做”为由而翻案；即使是睡着的人，除了粗罪和与在家众有关的罪之外，所有罪都得以免除。这样，罪诤就通过三种灭诤法得以平息。

Kiccādhikaraṇaṃ ekena samathena sammati sammukhāvinayeneva. Iti imāni cattāri adhikaraṇāni yathānurūpaṃ imehi sattahi samathehi sammanti. Tena vuttaṃ – ‘‘uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo…pe… tiṇavatthārako’’ti. Sesaṃ sabbattha uttānameva.

事务诤仅以现前毘尼一种灭诤法得以平息。这四种诤事依各自情况，以这七种灭诤法得以平息。因此说：“为了平息所有已生起的诤事，应当给予现前毘尼……乃至如草覆地。”其余的在所有情况下都很明显。

Adhikaraṇasamathasuttavaṇṇanā niṭṭhitā.

灭诤法经释义终。

Vinayavaggavaṇṇanā niṭṭhitā.

律品释义终。

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

此为《满足希求》增支部义注

Sattakanipātavaṇṇanāya anuttānatthadīpanā samattā.

《七集》释义中，幽微义理的阐明已圆满。